A D. 400.

[ bonos mores]

3 c. 3. § 4.

from Heaven, by yearly solemnity. With respect to the dif"ferent observances in different places, as to fast on Saturday or not; to receive the Communion every day, or only on cer"tain days; to offer every day, or on Saturday and Sunday, or on Sunday only; every one is at liberty as to these matters, " and no better direction can be given to a discreet Christian, ['Cf. bk. 18" than to conform to the practice of the Church where he ch. 51.] "happens to be. For whatever is not contrary to faith or "holiness, ought to be esteemed indifferent, and observed for "their sakes among whom we live." He approves3 of those who did not communicate every day out of respect, and of those who daily communicate from different motives of respect; provided they do not communicate at such seasons ['antistes] as they are enjoined penance by the Pastor', and therefore ought not to approach the altar. But he approves still more of him who should exhort them to remain in concord, notwithstanding their different practice. He shews in this letter different usages of the Churches. In some places it was not the custom to fast on Thursdays in Lent, in some the oblation was made twice on Holy Thursday, in the morning, and in the evening after supper. Except on this day, the custom of receiving the Eucharist fasting, was then universal throughout the Church. It was contrary to custom to bathe themselves on Fast-days, but it was usual to bathe on Holy Thursday, which practice St. Augustine derives from those who were to be baptized, and therefore prepared themselves for the Sacrament by a suitable outward cleansing.

5 c. 4.

6 Ep. 55. al. 119.

Gal. 4.

10, 11.

In the second letter to Januarius, St. Augustine gives the reason why a certain day after the new moon, and a particular day in the week, was observed at Easter rather than at Christmas. It was because Easter-day is not merely a commemoration, but has a sacramental signification of the mysteries thereon accomplished. St. Paul' forbids the observance of days and seasons in two ways; either as the Jews, who were subject to the ceremonies of the old law; or as the heathen, who believed that there were lucky and unlucky days, which had an

See supr. ch. 26. On this Thursday the sacrifice was offered in the evening to commemorate more exactly the institution of the Eucharist, and it was not thought necessary to commu

nicate fasting. Some, however, thought otherwise, and it was for their sakes that the oblation was also made in the morning, and so, twice on this day.

4

influence on the ordinary actions of life'. But he does not A. D. 400. forbid us to make use of the divisions of time, for the prudent [' c. 7.] conduct of our life.

2

ch. 6.]

All the Churches observed the fast of forty days before § 32. Easter, that is, Lent, and the fifty days of rejoicing to Pentecost, during which there is no fast, Hallelujah is sung, and prayer is offered standing. I know not, says St. Augus- [3 Supra, tine, whether standing in prayer on those days, and on all Sundays, is observed every where. There are places where Hallelujah is sung at other seasons; but it is sung every where at Easter. The octave' of the Neophytes is distin- [ Bingh. 20.5. § 12.] guished from the rest; the washing of feet' was practised in 5 § 33. imitation of our LORD. Some would not admit it lest it should be looked upon as part of Baptism, and others had laid it aside for the same reason. There was no fixed rule for the singing of Hymns and Psalms, and the Churches of Africa § 34. paid comparatively less attention to it. St. Augustine is of opinion, that all the time in ecclesiastical congregations, which is not spent in reading, teaching, and praying, should be employed in singing.

In fine, he lays it down as a rule that we should observe and imitate whatever may lead us to a better life, unless the weakness of some renders it dangerous. "I cannot approve," he adds, "the new practices which have been introduced "almost with as much solemnity as Sacraments; though I "dare not censure them too freely, lest I give offence to any one. But I am sensibly afflicted, that so many wholesome precepts of the sacred books should be neglected, and that "all our religion should be so made to consist of merely "human precepts, that if any one do but touch the ground "with his foot bare within the octave of his Baptism, it is "held a greater crime than if he had drunk to excess. There"fore as to all those customs which are not contained in "the Scripture, ordained by Councils, or confirmed by the "general custom of the Church, and for which scarce any

(if any) reason can be found, I am of opinion that they "ought without the least scruple to be laid aside. For al"though it cannot be shewn wherein they are contrary to the "faith, it is sufficient that they load religion, which God in "His mercy intended to make free, with burdensome prac

6

A. D. 400.

tices; so that the condition of the Jews is more tolerable, "since at least they are subject to the law of GoD, and not "to the ordinances of men. But the Church being sur"rounded with much chaff and tares, tolerates many things, "without however approving or conniving at what is contrary "to faith and holiness'." St. Augustine condemns in parnot. ad 3. ticular the common practice of divining by the Gospel, and of an.789.c.4. men managing their temporal affairs according to the words found at the first opening of the book.

[1 bonam vit im] $ 37. p. 143.

2

Vid. Baluz.

Capitular.

tom. 2.

p. 1038.

XLVI. Books

menian.

Doctr.

c. 30. tom.3. p. 57.

1677.tom.6.

In the mean time St. Augustine continued to oppose the against Par- Donatists. Parmenian who had succeeded Donatus3, as their Bishop at Carthage, and whom St. Optatus had opposed in * Supr. bk. 16. ch. 40. his time, had left behind him a letter to Tichonius, which Gennad. St. Augustine undertook to refute. Tichonius' was a Donac. 19. p. 31. tist, a man of ability, learning, and eloquence, who had laboured much in the study of the Holy Scripture, and had written various works; among others, an Exposition of the Revelations, and Rules for the Understanding of the Scriptures, * S. Aug. 3. which are still extant, and which St. Augustine' commends, Christian. provided they be judiciously applied. This Tichonius by studying the Scriptures, confessed that the Church was to be spread Bibl. PP. throughout the world, and that no sin could hinder the fulfilment of God's promises. He began to maintain this truth strenuously, but yet continued a Donatist, nor did he perceive this consequence of his principle, namely, that the Christians of Africa who were in communion with all the rest of the world, were the members of the true Church. Parmenian and the other Donatists plainly saw this consequence; and that they might not grant it, chose rather to deny the principle, and maintained that the Church was corrupted by the communion of the wicked. Parmenian therefore wrote a letter to Tichonius, as if to undeceive him; but the latter persisted in his opinion, and was afterwards censured by the Donatists, in one of their Councils. To this letter of Parmenian, now some time dead, St. Augustine undertook to reply at the desire of the brethren, and divided his answer into three books".

6

p. 49.
[ c. Ep.
Parm. 1.
c. 1.]

7 Retr. 2.

c. 17.

In them he treats of the question of right, in opposition to the Donatists; namely, whether the good are defiled by communication with the wicked, by remaining in the unity of

1

the same Church, and participation in the same Sacraments. A. D. 400. He then proves' that the reproaches of the Donatists against Lib. 1.c.2. [tom. 9. those whom they accused of being Traditors, could not hurt p. 121 the Christians of other countries, who had not been acquainted with what had passed in Africa, nor hinder the effect of God's promises delivered in so many places of the Old and New Testament, with regard to the universality of the Church spread throughout the world, and its eternity throughout all ages. And as the Donatists took advantage from some passages of the Scripture, which forbade communication with the wicked, and seemed to reject the sacrifice, prayer, and preaching of impious men; St. Augustine explains all these passages, and shews that the Priest, although a sinner, is heard when he prays for the people; that his Lib. 2. preaching is profitable to others, when he teaches truth, and C. 8. $17. that the sacrifice of the wicked is only prejudicial to himself, c. 9. because there is but "one only and the same Sacrifice, ever "Holy, offered by CHRIST the ever righteous, Who hath "offered Himself for us and is our Mediator in Heaven."

c.

[P. 35.]

4

7

$ 34.]

In a word, all the Sacraments' profit those who receive c. 10. them worthily, and are hurtful only to those who administer them unworthily, whether their sin be known or not. The good Minister by communicating grace to the people, earns c.11.§ 24. a reward for himself, but grace is also communicated by the evil Minister; for it is God who conveyeth grace by men, as He sometimes giveth it without the ministry of men. The [c. 15. communicating therefore with the sinner by living with him, and receiving from him the word of God and the Sacraments, is not participation in his sin; but only the consenting to his crime. Neither the Prophets' nor the Apostles, nor JESUS Lib.3.c.4. CHRIST Himself, separated themselves from the society of c. 15. § 34. [p. 47. E. the sinners whom they reproved. However, as we are some- Cf. c. litt. times commanded to separate ourselves from the wicked, Petil. 2. St. Augustine gives rules for this separation, that is, for ex- $243.] communication. The severity of the Church', as well as its c. 2. § 13. gentleness, is an effect of its charity. When a Christian is [p. 64. C. ] convicted of a crime deserving the censure of Anathema, he is separated from the Church for his amendment; and if he does not repent, it is by himself that he is cut off from the Church. But this must be done, supposing there is involved

8 Lib. 2.

c. 106.

Lib. 3. c. 1.

[' Vid. supr. bk. 19.

2

ch. 41.]

A. D. 400. no danger of schism, but that this person stands single and without support, and that the people assist the pastor against him. When the distemper is become general', the good can do nothing but sigh, lest they pull up the good wheat with § 14, 15. the tares". Nothing further than reproof can be used to the multitude, and that too at a fitting time, as for instance in public calamities which humble them, and render them more tractable. But separation is unnecessary, pernicious, and sacrilegious, because it proceeds only from pride; it troubles the good who are weak, without correcting obstinate sinners; it is never allowable to separate from the Church, and there c. 6. § 28. is no safety but in the unity of that Church, which is [p. 75.] founded on the promises of GOD, and necessarily known thoughout the world.

3

XLVII.

Books on Baptism. * Lib. 2. c. 14. § 32.

c. 18.

1. § 1-7.

[tom. 9.

c. 3, 4, 5.

In these books against Parmenian, St. Augustine had promised more thoroughly to discuss the question of Baptism; and immediately after composed a separate work on this Retr. 2. subject, divided into seven books, wherein he answers also the objections which the Donatists drew from the writings De Bapt. and behaviour of St. Cyprian. To prove the validity of the baptism of heretics, St. Augustine argues in this manner; it p. 79.1 et 6. is agreed, that apostates and schismatics do not forfeit their [Bingh. Baptism, since they are not re-baptized' when they return to 12. 5. 4,5.] the Church, as neither do they lose their ordination, since they are not re-ordained. Baptism may therefore be also received out of the Church, in the same manner as it may be preserved. Schismatics are only separated from us in a spiritual sense, namely, in what regards their will and opinions; they are therefore with us in every thing that they believe as we do; but the blessings they enjoy in common with us, that is, the Belief and the Sacraments, are useless without charity, the want of which divides them from us: when they return, these blessings, which they have already, are not bestowed, but begin to be of use to them. The case is the same with the 1. c. 17. wicked, who, remaining in the Church, live according to the

flesh without charity; they receive the Sacraments, but without fruit; they may thus also receive even Baptism; they are not rebaptized when they are converted, but the Sacrament which before only served to their destruction, now begins to work to their salvation.