Nicene and Post-Nicene Fathers, Vol. IV:
Writings in Connection with the Donatist Controversy.: Chapter 14

Chapter 14.—19.  Nor is it material, when we are considering the question of the genuineness and holiness of the sacrament, "what the recipient of the sacrament believes, and with what faith he is imbued."  It is of the very highest consequence as regards the entrance into salvation, but is wholly immaterial as regards the question of the sacrament.  For it is quite possible that a man may be possessed of the genuine sacrament and a corrupted faith, as it is possible that he may hold the words of the creed in their integrity, and yet entertain an erroneous belief about the Trinity, or the resurrection, or any other point.  For it is no slight matter, even within the Catholic Church itself, to hold a faith entirely consistent with the truth about even God Himself, to say nothing of any of His creatures.  Is it then to be maintained, that if any one who has been baptized within the Catholic Church itself should afterwards, in the course of reading, or by listening to instruction, or by quiet argument, find out, through God’s own revelation, that he had before believed otherwise than he ought, it is requisite that he should therefore be baptized afresh?  But what carnal and natural man is there who does not stray through the vain conceits 1289 of his own heart, and picture God’s nature to himself to be such as he has imagined out of his carnal sense, and differ from the true conception of God as far as vanity from truth?  Most truly, indeed, speaks the apostle, filled with the light of truth:  "The natural man," says he, "receiveth not the things of the Spirit of God." 1290   And yet herein he was speaking of men whom he himself shows to have been baptized.  For he says to them, "Was Paul crucified for you? or were ye baptized in the name of Paul?" 1291   These men had therefore the sacrament of baptism; and yet, inasmuch as their wisdom was of the flesh, what could they believe about God otherwise than according to the perception of their flesh, according to which "the natural man receiveth not the things of the Spirit of God?"  To such he says:  "I could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.  I have fed you with milk, and not with meat:  for hitherto ye were not able to bear it, neither yet now are ye able.  For ye are yet carnal." 1292   For such are carried about with every wind of doctrine, of which kind he says, "That we be no more children, tossed to and fro, and carried about with every wind of doctrine." 1293   It is then true that, if these men shall have advanced even to the spiritual age of the inner man, and in the integrity of understanding shall have learned how far different from the requirements of the truth has been the belief which they have been led by the fallacious character of their conceits to entertain of God, they are therefore to be baptized again?  For, on this principle, it would be possible for a Catholic catechumen to light upon the writings of some heretic, and, not having the knowledge requisite for discerning truth from error, he might entertain some belief contrary to the Catholic faith, yet not condemned by the words of the creed, just as, under color of the same words, innumerable heretical errors have sprung up.  Supposing, then, that the catechumen was under the impression that he was studying the work of some great and learned Catholic, and was baptized with that belief in the Catholic Church, and by subsequent research should discover what he ought to believe, so that, embracing the Catholic faith, he should reject his former error, ought he, on confessing this, to be baptized again?  Or supposing that, before learning and confessing this for himself, he should be found to entertain such an opinion, and should be taught what he ought to reject and what he should believe, and it were to become clear that he had held p. 442 this false belief when he was baptized, ought he therefore to be baptized again?  Why should we maintain the contrary?  Because the sanctity of the sacrament, consecrated in the words of the gospel, remains upon him in its integrity, just as he received it from the hands of the minister, although he, being firmly rooted in the vanity of his carnal mind entertained a belief other than was right at the time when he was baptized.  Wherefore it is manifest that it is possible that, with defective faith, the sacrament of baptism may yet remain without defect in any man; and therefore all that is said about the diversity of the several heretics is beside the question.  For in each person that is to be corrected which is found to be amiss by the man who undertakes his correction.  That is to be made whole which is unsound; that is to be given which is wanting, and, above all, the peace of Christian charity, without which the rest is profitless.  Yet, as the rest is there, we must not administer it as though it were wanting, only take care that its possession be to the profit, not the hurt of him who has it, through the very bond of peace and excellence of charity.

Footnotes

Phantasmata.

1 Cor ii. 14.

1 Cor. i. 13.

1 Cor iii. 1-3.

Eph. iv. 14.