Letters

²⁵ However, before those laws were sent into Africa by which men are compelled to come in to the sacred Supper, it seemed to certain of the brethren, of whom I was one, that although the madness of the Donatists was raging in every direction, yet we should not ask of the emperors to ordain that heresy should absolutely cease to be, by sanctioning a punishment to be inflicted on all who wished to live in it; but that they should rather content themselves with ordaining that those who either preached the Catholic truth with their voice, or established it by their study, should no longer be exposed to the furious violence of the heretics. And p. 643 this they thought might in some measure be effected, if they would take the law which Theodosius, of pious memory, enacted generally against heretics of all kinds, to the effect that any heretical bishop or clergyman, being found in any place, should be fined ten pounds of gold, and confirm it in more express terms against the Donatists, who denied that they were heretics; but with such reservations, that the fine should not be inflicted upon all of them, but only in those districts where the Catholic Church suffered any violence from their clergy, or from the Circumcelliones, or at the hands of any of their people; so that after a formal complaint had been made by the Catholics who had suffered the violence, the bishops or other ministers should immediately be obliged, under the commission given to the officers, to pay the fine. For we thought that in this way, if they were terrified and no longer dared do anything of the sort, the Catholic truth might be freely taught and held under such conditions, that while no one was compelled to it, any one might follow it who was anxious to do so without intimidation, so that we might not have false and pretended Catholics. And although a different view was held by other brethren, who either were more advanced in years, or had experience of many states and places where we saw the true Catholic Church firmly established, which had, however, been planted and confirmed by God's great goodness at a time when men were compelled to come in to the Catholic communion by the laws of previous emperors, yet we carried our point, to the effect that the measure which I have described above should be sought in preference from the emperors: it was decreed in our council, and envoys were sent to the court of the Count.

26. But God in His great mercy, knowing how necessary was the terror inspired by these laws, and a kind of medicinal inconvenience for the cold and wicked hearts of many men, and for that hardness of heart which cannot be softened by words, but yet admits of softening through the agency of some little severity of discipline, brought it about that our envoys could not obtain what they had undertaken to ask. For our arrival had already been anticipated by the serious complaints of certain bishops from other districts, who had suffered much ill-treatment at the hands of the Donatists themselves, and had been thrust out from their sees; and, in particular, the attempt to murder Maximianus, the Catholic bishop of the Church of Bagai, under circumstances of incredible atrocity, had caused measures to be taken which left our deputation nothing to do. For a law had already been published, that the heresy of the Donatists, being of so savage a description that mercy towards it really involved greater cruelty than its very madness wrought, should for the future be prevented not only from being violent, but from existing with impunity at all; but yet no capital punishment was imposed upon it, that even in dealing with those who were unworthy, Christian gentleness might be observed, but a pecuniary fine was ordained, and sentence of exile was pronounced against their bishops or ministers.

27. With regard to the aforesaid bishop of Bagai, in consequence of his claim being allowed in the ordinary courts, after each party had been heard in turn, in a basilica of which the Donatists had taken possession, as being the property of the Catholics, they rushed upon him as he was standing at the altar, with fearful violence and cruel fury, beat him savagely with cudgels and weapons of every kind, and at last with the very boards of the broken altar. They also wounded him with a dagger in the groin so severely, that the effusion of blood would have soon put an end to his life, had not their further cruelty proved of service for its preservation; for, as they were dragging him along the ground thus severely wounded, the dust forced into the spouting vein stanched the blood, whose effusion was rapidly on the way to cause his death. Then, when they had at length abandoned him, some of our party tried to carry him off with psalms; but his enemies, inflamed with even greater rage, tore him from the hands of those who were carrying him, inflicting grievous punishment on the Catholics, whom they put to flight, being far superior to them in numbers, and easily inspiring terror by their violence. Finally, they threw him into a certain elevated tower, thinking that he was by this time dead, though in fact he still breathed. Lighting then on a soft heap of earth, and being espied by the light of a lamp by some men who were passing by at night, he was recognized and picked up, and being carried to a religious house, by dint of great care, was restored in a few days from his state of almost hopeless danger. Rumor, however, had carried the tidings even across the sea that he had been killed by the violence of the Donatists; and when afterwards he himself went abroad, and was most unexpectedly seen to be alive, he showed, by the number, the severity, and the freshness of his wounds, how fully rumor had been justified in bringing tidings of his death.

28. He sought assistance, therefore, from the Christian emperor, not so much with any desire of revenging himself, as with the view of defending the Church entrusted to his charge. And if he had omitted to do this, he would have deserved not to be praised for his forbearance, but to be blamed for negligence. For neither was the Apostle Paul taking precautions on behalf of his own transitory life, but for the Church of God when he caused the plot of those who had conspired to slay him to be made known to the Roman captain, the effect of which was that he was conducted by an escort of armed soldiers to the place where they proposed to send him, that he might escape the ambush of his foes. Nor did he for a moment hesitate to invoke the protection of the Roman laws, proclaiming that he was a Roman citizen, who at that time could not be scourged; and again, that he might not be delivered to the Jews who sought to kill him, he appealed to Cæsar, — a Roman emperor, indeed, but not a Christian. And by this he showed sufficiently plainly what was afterwards to be the duty of the ministers of Christ, when in the midst of the dangers of the Church they found the emperors Christians. And hence therefore, it came about that a religious and pious emperor, when such matters were brought to his knowledge, thought it well, by the enactment of most pious laws, entirely to correct the error of this great impiety, and to bring those who bore the standards of Christ against the cause of Christ into the unity of the Catholic Church, even by terror and compulsion, rather than merely to take away their power of doing violence, and to leave them the freedom of going astray, and perishing in their error.