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The Church History of Eusebius
Chapter IX.--The Ungodly Baptism of the Heretics.
1. His fifth epistle 1 was written to Xystus, 2 bishop of Rome. In this, after saying much against the heretics, he relates a certain occurrence of his time as follows: "For truly, brother, I am in need of counsel, and I ask thy judgment concerning a certain matter which has come to me, fearing that I may be in error.
2. For one of the brethren that assemble, who has long been considered a believer, and who, before my ordination, and I think before the appointment of the blessed Heraclas, 3 was a member of the congregation, was present with those who were recently baptized. And when he heard the questions and answers, 4 he came to me weeping, and bewailing himself; and falling at my feet he acknowledged and protested that the baptism with which he had been baptized among the heretics was not of this character, nor in any respect like this, because it was full of impiety and blasphemy. 5
3. And he said that his soul was now pierced with sorrow, and that he had not confidence to lift his eyes to God, because he had set out from those impious words and deeds. And on this account he besought that he might receive this most perfect purification, and reception and grace.
4. But I did not dare to do this; and said that his long communion was sufficient for this. For I should not dare to renew from the beginning one who had heard the giving of thanks and joined in repeating the Amen; who had stood by the table and had stretched forth his hands to receive the blessed food; and who had received it, and partaken for a long while of the body and blood of our Lord Jesus Christ. But I exhorted him to be of good courage, and to approach the partaking of the saints with firm faith and good hope.
5. But he does not cease lamenting, and he shudders to approach the table, and scarcely, though entreated, does he dare to be present at the prayers." 6
6. Besides these there is also extant another epistle of the same man on baptism, addressed by him and his parish to Xystus and the church at Rome. In this he considers the question then agitated with extended argument. And there is extant yet another after these, addressed to Dionysius of Rome, 7 concerning Lucian. 8 So much with reference to these.
i.e. his fifth epistle on the subject of baptism (see above, chap. 5, note 6). The sixth, likewise addressed to Xystus, is mentioned below in §6. ↩
On Xystus II. of Rome, see chap 5, note 5. ↩
On Heraclas, see above Bk. VI. chap. 3, note 2. ↩
See the previous chapter, note 3. ↩
The reference here, of course, is not to the Novatians, because this old man, who had been a regular attendant upon the orthodox Church since the time of Heraclas, if not before, had been baptized by the heretics long before Novatian arose. The epistle seems to contain no reference to Novatian; at least, the fragment which we have is dealing with an entirely different subject. ↩
Dittrich finds in this epistle an evidence that Dionysius was not fully convinced of the advisability of re-baptizing converts from heretical bodies, that he wavered in fact between the Eastern and the Roman practices, but I am unable to see that the epistle implies anything of the kind. It is not that he doubts the necessity of re-baptism in ordinary cases,--he is not discussing that subject at all,--the question is, does long communion itself take the place of baptism; does not a man, unwittingly baptized, gain through such communion the grace from the Spirit which is ordinarily conveyed in baptism, and might not the rite of baptism at so late a date be an insult to the Spirit, who might have been working through the sacrament of the eucharist during all these years? It is this question which Dionysius desires to have Xystus assist him in answering--a question which has nothing to do, in Dionysius' mind, with the validity or non-validity of heretical baptism, for it will be noticed that he does not base his refusal to baptize the man upon the fact that he has already been baptized, partially, or imperfectly, or in any other way, but solely upon the fact that he has for so long been partaking of the eucharist. ↩
On Dionysius of Rome, see chap. 27, note 2. ↩
So many Lucians of this time are known to us that we cannot speak with certainty as to the identity of the one referred to here. But it may perhaps be suggested that the well-known Carthaginian Confessor is meant, who caused Cyprian so much trouble by granting letters of pardon indiscriminately to the lapsed, in defiance of regular custom and of Cyprian's authority (see Cypriani Ep. 16, 17, 20, 21, 22; al. 23, 26, 21, 22, 27). If this be the Lucian referred to, the epistle must have discussed the lapsi, and the conditions upon which they were to be received again into the Church. That the epistle did not, like the one mentioned just before, have to do with the subject of baptism, seems clear from the fact that it is not numbered among the epistles on that subject, as six others are. ↩
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Kirchengeschichte (BKV)
9. Kap. Die gottlose Taufe der Häretiker.
Der fünfte Brief des Dionysius (über die Taufe)1 ist an den römischen Bischof Xystus geschrieben. Nachdem er in demselben vieles gegen die Häretiker gesagt, erzählt er folgende Geschichte, die sich zu seiner Zeit zugetragen hat: „Denn in der Tat, Bruder, bedarf ich des Rates, und ich bitte dich um deine Meinung in der folgenden Sache, die mir begegnet, damit ich nicht etwa falsch vorgehe. Unter den Brüdern nämlich, die gottesdienstlich zusammenkommen, lebt ein Mann, der von jeher als Gläubiger gilt und der schon vor meiner Weihe und, wie ich glaube, schon vor der Einsetzung des seligen Heraklas am Gottesdienste teilgenommen. Da er jüngst der Taufhandlung anwohnte und die Fragen und Antworten mitangehört, kam er weinend und über sich selbst klagend zu mir, fiel mir zu Füßen und erklärte unter Beteuerungen, die Taufe, welche er bei den Häretikern empfangen habe, sei nicht diese und habe durchaus nichts mit dieser gemein, sie sei nämlich voll Sünde und Lästerung. Und er sagte, seine Seele sei nun völlig niedergeschlagen und er getraue sich die Augen nicht mehr zu Gott zu erheben, da er mit jenen unheiligen Worten und Handlungen (als Christ) begonnen. Deshalb erbat er diese ganz lautere Reinigung und Aufnahme und Gnade. Doch wagte ich es nicht, ihm die Bitte zu gewähren, und erklärte, seine vieljährige Gemeinschaft (mit uns) genüge. Denn da er seit so langer Zeit die S. 328 Danksagung mit angehört und das Amen mit den Gläubigen gesprochen habe, an den Tisch getreten sei, die Hände zum Empfang der heiligen Speise ausgestreckt, diese entgegengenommen und den Leib und das Blut unseres Herrn genossen habe, könnte ich es nicht wagen, ihn von neuem zu taufen. Ich mahnte ihn, guten Mutes zu sein und mit festem Glauben und guter Hoffnung zum Genusse des Heiligen zu gehen. Doch er hört nicht auf, traurig zu sein, und erschaudert davor, an den Tisch (des Herrn) zu treten, und kann nur mit Mühe bewogen werden, an den Gebeten teilzunehmen.“ Außer den erwähnten ist noch ein anderer Brief des Dionysius über die Taufe erhalten. Derselbe ist in seinem und seiner Gemeinde Namen an Xystus und die römische Kirche geschrieben. In demselben stellt er eine weitläufige Untersuchung über die vorliegende Streitfrage an. Ferner wird noch ein Brief von ihm an Dionysius in Rom überliefert; derselbe handelt über Lucian. Hierüber soviel.
Der erste Brief des Dionysius über die Taufe war also an Stephanus gerichtet, der zweite an Xystus, der dritte an den römischen Presbyter Philemon, der vierte an den Presbyter und späteren römischen Bischof Dionysius, der fünfte wiederum an Xystus. Ein kürzerer und längerer Briet an Dionysius und Philemon (c. 5), ebenso der am Schlusse von Kap. 9 erwähnte „andere Brief über die Taufe“ sind bei dieser Zählung nicht mitgerechnet. ↩