To Dionysius of Rome
(Eus., H. E. vii. 7, 6 and 8)
(The fourth letter on Baptism)
For with Novatian we are reasonably indignant, seeing that he has cut the Church in two and dragged certain of the brethren into impieties and blasphemies and introduced the most unholy teaching about God and accuses the most gracious Jesus Christ our Lord of being without pity,[98] and besides all this sets at nought the holy laws and overthrows the confession of faith before baptism,[99] and altogether banishes the Holy Spirit from them, even though there were some hope of His remaining or even of His returning to them.[100]
To Xystus (Sixtus) II, Bishop of Rome
(Eus., H. E. vii. 9)
(The fifth about Baptism)
I truly desire counsel, brother, and ask an opinion from you, being afraid lest after all I am wrong in my treatment of a case that has come before me as follows—
One who is reckoned faithful among the brethren who meet together, of old standing, having been a member even before my ordination (as Bishop), and I fancy even before the appointment of the blessed Heraclas, had been present at a recent baptism and heard the questions and answers (in that service). He came to me weeping and bemoaning himself and falling at my feet, confessing and protesting that the baptism he had received among the heretics was not this, nor had anything in common with it: for that was full of impiety and blasphemies:[101] and he said that he was now sore pricked in the soul and had no courage even to lift up his eyes to God, because he had started with such unholy words and rites, and so he begged to obtain this thorough means of purification and acceptance and grace. But this I did not venture to do, saying that his so long being in communion with us was sufficient for the purpose. For as he had heard the Giving of Thanks (Eucharist) and joined in saying the Amen,[102] and stood[103] at the Table[104] and stretched forth his hands to receive the holy Food and had taken it and partaken of the Body and Blood of our Lord Jesus Christ for a considerable period, I should not venture to put him back to the beginning once more. So I bade him take courage and approach for the receiving of the Holy Things with sure faith and good hope. But he ceases not to grieve, and shrinks from approaching the Table and can with difficulty be persuaded to stand with (the Consistentes)[105] for the Prayers.
To Conon[106]
(Pitra, Spic. Sol. i. 15, from a Bodl. MS. dated 1062)
As to those who are nearing the end of life, if they desire and beg to obtain absolution, having before their eyes the judgment to which they are departing, considering what is in store for them, if they are handed over thereto bound and condemned, and believing that they will gain relief and lightening of punishment there, if they be loosed here—for these the approval of the Lord is true and assured—these, too, it is part of the Divine mercy to send on their way free. If, however, they afterwards continue to live, it does not appear to me consistent to bind them again and load them with their sins. For when once absolved and reconciled to God, and pronounced again to be partakers of Divine grace and dispatched as free to appear before the Lord,[107] so long as nothing wrong has been done by them in the meantime to bring them back into bondage for their sins were most unreasonable. Shall we after that[108] impose on God the limits of our judgment, to be kept by Him while we observe them not ourselves, making parade of the goodness of the Lord[109] but withholding our own? Nevertheless if any one, after recovery, should show himself in need of further treatment, we counsel him, of his own accord, to humble and abase and lower himself, with a view to his own improvement and also to what is seemly in the eyes of the brethren and irreproachable before those without.[110] If he consent to this, he will be the gainer: but, if he should object and refuse, then no doubt that will be a sufficient ground for a second exclusion.
From the Writings about Repentance
(Mai, Class. Auct. x. 484, from a Vat. MS.)
But now we do the contrary. For him whom Christ in His goodness seeks when wandering upon the mountains, and calls to Himself when fleeing, and lays upon His shoulders when found at last,[111] him we resolutely repel when he approaches. Nay, let us not adopt so evil a counsel for our own sake, nor drive the sword into our own heart. For they that endeavour to injure or, on the other hand, to benefit others, may not altogether have the effect they desired upon them, but they do bring about good or evil for themselves and replenish their store either of heavenly virtues or of undisciplined affections. And these taking good angels as their companions and fellow-travellers,[112] both here and hereafter, in all peace and freedom from every evil, will be allotted the most blessed inheritances for eternity and will ever be with God, the greatest good of all; and those will forfeit at once the peace of God and their own peace, and both here and after death will be handed over to tormenting demons. Let us then not repel those who return, but gladly welcome them and number them with those who have not strayed, and thus supply that which is wanting[113] in them.