NPNF2-08. Basil: Letters and Select Works - Holy Bible Institute

To Amphilochius, concerning the Canons.likelihood of this being detrimental to general discipline, we must fall back upon custom,and follow the fathers who have ordered what course we are to pursue. For I am undersome apprehension lest, in our wish to discourage them from baptizing, we may, throughthe severity of our decision, be a hindrance to those who are being saved. If they accept ourbaptism, do not allow this to distress us. We are by no means bound to return them thesame favour, but only strictly to obey canons. On every ground let it be enjoined that thosewho come to us from their baptism be anointed 2625 in the presence of the faithful, and onlyon these terms approach the mysteries. I am aware that I have received into episcopal rankIzois and Saturninus from the Encratite following. 2626 I am precluded therefore from separatingfrom the Church those who have been united to their company, inasmuch as, throughmy acceptance of the bishops, I have promulgated a kind of canon of communion withthem.II. The woman who purposely destroys her unborn child is guilty of murder. With usthere is no nice enquiry as to its being formed or unformed. In this case it is not only thebeing about to be born who is vindicated, but the woman in her attack upon herself; becausein most cases women who make such attempts die. The destruction of the embryo is aneos loquentes inducit. In Patrem et Filium et Spiritum baptizati sumus. Hinc eorum baptisma ratum habet, siqua inciderit magni momenti causa. Quod autem ait hoc facinus eos incipere, ut reditum sibi in Ecclesiam intercludant,videtur id prima specie in eam sententiam accipiendum, quasi Encratitæ baptisma suum ea mente immutassent,ut Catholicos ad illud rejiciendum incitarent, sicque plures in secta contineret odium et fuga novi baptismatis.Abhorrebat enim ab omnium animis iteratus baptismus, ut pluribus exemplis probat Augustinus, lib. v.De baptismo, n. 6. Videtur ergo prima specie Encratitis, ea, quam dixi, exstitisse causa, cur baptismum immutarent.Atque ita hunc locum interpretatur Tillemontius, tom. iv. p. 628. Sic etiam illius exemplo interpretatus sum inPræf. novæ Cypriani operum editioni præmissa cap. 4. p. 12. Sed huic interpretationi non convenit cum his quæaddit Basilius. Vereri enim se significat ne Catholici, dum Encratitas ab hac baptismi immutatione deterrerevolunt, nimium restricti sint et severi in eorum baptismo rejiciendo. Sperabant ergo Catholici tardiores ad ejusmodi baptisma Encratitas futuros, si illud Catholici ratum habere nollent; nedum ipsi Encratitæ baptismatis immutationemeo consilio induxerint, ut ejusmodi baptisma a Catholicis rejiceretur. Quamobrem hæc verba, utreditum sibi in Ecclesiam intercludant, non consilium et propositum Encratitarum designant, sed incommodumquod ex eorum facinore consequebatur; velut si dicamus aliquem scelus admittere, ut æternam sibi damnationemaccersat.”2625 cf. note on p. 42. St. Cyprian (Ep. lxx.) says that heretics who have no true altar cannot have oil sanctifiedby the altar. “Gregory of Nazianzus, Orat. (xlviii in Jul.) speaks of oil sanctified or consecrated on the spiritualor divine table; Optatus of Milevis (c. Don. vii. 102) says that this ointment is compounded (conditur) in thename of Christ; and the Pseudo-Dionysius (De Hierarch. Eccles. c. 4) mentions the use of the sign of the crossin the consecration of it.” D.C.A. i. 355.2626 This is the only known reference to these two bishops.652