(2) If so be that any man speak a wicked thing of God like those who call Him unpitying[73] or any man living in the fear of other gods, the Law has commanded that such a one be stoned:[74] but we would stone these men with sound words of faith. Or if a man receive not at all the mystery[75] of Christ or alter and distort it—(saying) that He is not God, or that he did not become a man, or that He did not die, or that He did not rise, or that He will not come to judge the quick and the dead—or preach anything else apart from what we preached, let him be a curse, says Paul.[76] Or if so be he have wronged the word concerning the resurrection of the flesh, let him be already reckoned with the dead. For we speak in carefulness concerning these things—in order that we may be in agreement one with another, churches with churches, bishops with bishops, priests with priests. And in regard to causes and affairs about matters which concern individual men—how it is right to receive him who approaches from without and how him who comes from within[77]—we counsel to obey those who stand at the head of every place who by Divine election[78] are put into this ministration—leaving to our Lord the judgment of all things which they do.
(3) Those who were baptized in the name of the three Persons—the Father, the Son, and the Holy Spirit—though they were baptized by heretics who confess the three Persons, shall not be re-baptized. But those who are converted from other heresies shall be perfected by the baptism of the Holy Church.[79]
To Xystus (or Sixtus) II[80]
(Eus., H. E. vii. 5, 3-6)
(The second on the same subject)
(1) (Stephen) therefore had sent word concerning Helenus and concerning Firmilianus, and all the bishops of Cilicia and Cappadocia and (be it noted) of Galatia and all the neighbouring churches likewise—to the effect that he would not hold communion with them for this same reason, since, he says, they re-baptize the heretics.[81] And observe the importance of the matter. For decrees had really been passed about it in the largest synods of the bishops,[82] as I am informed, so that those who come over from heretical bodies, after a course of instruction, are washed and cleansed from the defilement of the old and unclean leaven.[83] About all this also I have written asking him for information.
(2) To our beloved fellow-presbyters also, Dionysius and Philemon, who had formerly sided with Stephanus and were correspondents of mine on the same matter, I have written briefly the first time and more fully now.[84]
(3) The teaching which is now at work in Ptolemais of Pentapolis,[85] is impious, full of blasphemy about the Almighty God and Father[86] of our Lord Jesus Christ and full of unbelief about His only begotten Son,[87] the First-born of all creation,[88] the Incarnate Word, and displays want of perception concerning the Holy Spirit. And therefore, when both official communications from both parties arrived and some of the brethren sought personal interviews with me, I wrote what I could[89] by the Divine assistance and gave a somewhat methodical explanation of the matter, a copy of which I have sent you.
To Philemon
(Eus., H. E. vii. 7)
(The third on the same subject)
(1) I read both the critical researches and the traditional treatises[90] of the heretics, defiling my soul a little with their abominable opinions and yet gaining this advantage from them, that I could refute them for myself and abhor them much more thoroughly. And indeed when a certain brother among the presbyters tried to restrain me and frighten me from contaminating myself with the mire of their iniquity (he said I should ruin my soul, and, as I perceived, there was truth in what he said), a heaven-sent vision[91] came and strengthened me, and words came to me which expressly ordered me thus: “Read all that may come to thy hands: for thou art competent to sift and test everything, and that was the original reason[92] of thy accepting the Faith.” I acknowledged the vision as in agreement with the apostolic voice which says to the more able: “Approve yourselves bankers of repute.”[93]
(2) This cause and rule I received from our blessed Father[94] Heraclas. For those that came over from the heretics, although they had apostatized from the Church—or rather had not even done that but were informed against as resorting to some heretical teacher, though still reputed members of our congregations—these he repelled from the Church, and did not restore them at their request until they had publicly and fully stated all that they had heard among those who set themselves against us; and then he admitted them without requiring them to be re-baptized: for they had received that holy gift already.
(3) I have learnt this also, that the brethren in Africa[95] did not introduce this practice (of re-baptism) now for the first time, but it was also adopted some time ago among our predecessors as Bishops, in the most populous churches and well-attended synods of the brethren, viz. in Iconium and Synnada,[96] and I cannot bring myself to reverse their decisions and involve them in strife and controversy. For “thou shalt not remove,” it says, “thy neighbour’s boundaries, which thy fathers set.”[97]