Answer to Letters of Petilian, Bishop of Cirta

^205. Or do you think that, because those whom I have mentioned belonged to olden times, therefore they form no argument against you, because you did not say, In whom righteousness has never found anything save envy towards her, but "In whom Christianity has never found anything saving envy towards her,"— meaning, perhaps, that it should be understood that they began to show envy towards the righteous from the time when they began to bear the name of Christians? What then is the meaning of those examples from olden times, by which you even more imprudently wished to prove what you had so imprudently ventured to assert? For was it not before Christ was born in the world that the Maccabees, and the three children, and Daniel, did and suffered what you told of them? And again, why was it, as I asked just now, that you offered a petition to Julian, the undoubted foe of Christianity? Why did you seek to recover the basilicas from him? Why did you declare that only righteousness found a place with him? If it is the foe of Christianity that hears such things as these, what then are they from whom he hears them? But it should be observed that Constantine, who was certainly no foe to the name of Christian, but rather rendered glorious by it, being mindful of the hope which he maintained in Christ, and deciding most justly on behalf of His unity, was not worthy to be acknowledged by you, even when you yourselves appealed to him. Both these were emperors in Christian times, but yet not both of them were Christians. But if both of them were foes of Christianity, why did you thus appeal to one of them? Why did you thus present a petition to the other? For on your ancestors making their petition, Constantine had given an episcopal judgment both at Rome and at Arles; and yet the first of them you accused before him, from the other you appealed to him. But if, as is the case, one of them had believed in Christ, the other had apostatized from Christ, why is the Christian despised while furthering the interests of unity, the apostate praised while favoring deceit? Constantine ordered that the basilicas should be taken from you, Julian that they should be restored. Do you wish to know which of these actions is conducive to Christian peace? The one was done by a man who had believed in Christ, the other by one who had abandoned Christ. O how you would wish that you could say, It was indeed ill done that supplication should so be made to Julian, but what has that to do with us? But if you were to say this, the Catholic Church would also conquer in these same words, whose saints dispersed throughout the world are much less concerned with what you say of those towards whom you feel as you may be disposed to feel. But it is beyond your power to say, It was ill done that supplication should so be made to Julian. Your throat is closed; your tongue is checked by an authority close at home. It was Pontius that did it. Pontius presented the petition; Pontius declared that the apostate was most righteous; Pontius set forth that only righteousness found a place with the apostate. That Pontius made a petition to him in these words, we have the express evidence of Julian himself, mentioning him by name, without any disguise. Your representations still exist. It is no uncertain rumor, but public documents that bear witness to the fact. Can it be, that because the apostate made some concession to your prayer, to the detriment of the unity of Christ, you therefore find truth in what was said, that only righteousness found a place with him? But because Christian emperors decide against your wishes, since this appears to them most likely to contribute to the unity of Christ, therefore they are called the foes of Christianity? Such folly may all heretics display; and may they regain wisdom, so that they should be no longer heretics.

206. And when is that fulfilled, you will say, which the Lord declares, "The time comes, that whosoever kills you will think that he does God service"? At any rate neither can this be said of the heathen, who persecuted Christians, not for the sake of God, but for the sake of their idols. You do not see that if this had been said of these emperors who rejoice in the name of Christian, their chief command would certainly have been this, that you should have been put to death; and this command they never gave at all. But the men of your party, by opposing the laws in hostile fashion, bring deserved punishment on themselves; and their own voluntary deaths, so long as they think that they bring odium on us, they consider in no wise ruinous to themselves. But if they think that that saying of Christ refers to kings who honor the name of Christ, let them ask what the Catholic Church suffered in the East, when, Valens the Arian was emperor. There indeed I might find what I should understand to be sufficient fulfillment of the saying of the Lord, "The time comes, that whosoever kills you will think that he does God service," that heretics should not claim, as conducing to their special glory, the injunctions issued against their errors by Catholic emperors. But we remember that that time was fulfilled after the ascension of our Lord, of which holy Scripture is known by all to be a witness. The Jews thought that they were doing a service to God when they put the apostles to death. Among those who thought that they were showing service to God was even our Saul, though not ours as yet; so that among his causes for confidence which were past and to be forgotten, he enumerates the following: "An Hebrew," he says, "of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the Church." Here was one who thought that he did God service when he did what presently he suffered himself. For forty Jews bound themselves by an oath that they would slay him, when he caused that this should be made known to the tribune, so that under the protection of a guard of armed men he escaped their snares. But there was no one yet to say to him, What have you to do (not with kings, but) with tribunes and the arms of kings? There was no one to say to him, Dare you seek protection at the hand of soldiers, when your Lord was dragged by them to undergo His sufferings? There were as yet no instances of madness such as yours; but there were already examples being prepared, which should be sufficient for their refutation.

207. Moreover, with what terrible force did you venture to set forth and utter the following: "But to say nothing of ancient examples, observe, from instances taken from your own party, how very many of your emperors and judges have perished in persecuting us." When I read this in your letter, I waited with the most earnest expectation to see what you were going to say, and whom you were going to enumerate, when, lo and behold! As though passing them over; you began to quote to me Nero, Domitian, Trajan, Geta, Decius, Valerian, Diocletian, Maximian. I acknowledge that there were more; but you have altogether forgotten against whom you are arguing. Were not all of these pagans, persecuting generally the Christian name on behalf of their idols? Be vigilant, then; for the men whom you mention were not of our communion. They were persecuting the whole aggregate of unity itself, from which we as you think, or you, as Christ teaches, have gone forth. But you had proposed to show that our emperors and judges had perished in consequence of persecuting you. Or is it that you yourself do not require that we should reckon these, because, in mentioning them, you passed them over, saying, "To pass over Nero;" and with this reservation did you mean to run through all the rest? What then was the use of their being quoted, if they had nothing to do with the matter? But what has it to do with me? I now join with you in leaving these. Next, let that larger number which you promised to us be produced, unless, indeed, it may be that they cannot be found, inasmuch as you said that they had perished.