SERMO 294
Habitus in the basilica of the elders, on the birthday of the martyr Guddenis.
5th day before the Kalends of July
[On the Baptism of Little Ones, against the Pelagians]
The opportunity of speech.
On the birthday of Saint John, among other things that seemed appropriate to discuss, our discourse was led to the baptism of infants: and because it had already become lengthy, and thoughts turned to concluding it, not as much was said about this great question as should have been said by those concerned by such a great danger. It is not, however, the very judgment already long established in the Catholic Church with supreme authority that makes us anxious, but the disputes of certain individuals, which now endeavor to proliferate and overturn the minds of many. Therefore today, with the Lord's help, we have decided to speak on this matter. Indeed, we celebrate the solemn day of the Martyr: but the cause of all the faithful is greater than that of the martyrs only. For not all the faithful are also martyrs, but they are martyrs because they are faithful. Let us see then what they propose, what agitates them; since we ought to think not so much about refuting them as about healing them.
The Pelagians concede to baptize infants, not for eternal life, but for the kingdom of heaven.
They concede that infants ought to be baptized. Therefore, there is no question between us and them whether infants should be baptized; but the reason is sought, why they should be baptized. Therefore, let us hold without any doubt with them what they concede. No one doubts that infants must be baptized. Let no one doubt, since even those who in some way contradict do not doubt this.
But we say that they will not have salvation and eternal life otherwise, unless they are baptized in Christ: however, they say it is not for salvation, not for eternal life, but for the kingdom of heaven. What this is, while we explain it as best as we can, pay attention for a moment. They say that a little child, even if he is not baptized, due to the merit of innocence, because he has no sin at all, neither personal nor original, neither from himself nor traced from Adam, must have salvation and eternal life, even if he is not baptized; but he must be baptized in order to enter also into the kingdom of God, that is, into the kingdom of heaven. If this is to be discussed, it should indeed be discussed for their sake, not for ours. For they are our brothers, they are moved by the profundity of the question; but they ought to be ruled by the guidance of authority. For when they say that they should not be baptized for the sake of obtaining salvation and eternal life, but solely for the kingdom of heaven and the kingdom of God; they indeed admit they should be baptized, but not for eternal life, but for the kingdom of heaven. What about eternal life? They say, they will have it. Why will they have it? Because they have no sin, and cannot be associated with damnation. So, is there eternal life outside the kingdom of heaven?
Eternal life is not apart from the kingdom of heaven. Among the right side pertaining to the kingdom of God, and the left of the condemned, there is no intermediate place.
This first error must be avoided by the ears and eradicated from the minds. This notion is new in the Church, previously unheard of, that there is eternal life apart from the kingdom of heaven, that there is eternal salvation apart from the kingdom of God. First, see, brother, lest you perhaps need to agree with us here, that whoever does not belong to the kingdom of God, without a doubt belongs to damnation. The Lord is coming and will judge the living and the dead, as the Gospel says, dividing them into two groups, the right and the left. To those on the left, He will say: "Depart into the eternal fire, prepared for the devil and his angels"; to those on the right, He will say: "Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." He names the kingdom here, and damnation with the devil there. No middle place is left where you could place infants. He will judge the living and the dead: some will be on the right, others on the left; I know of no other thing. You who introduce a middle ground, step away from the middle: do not be offended by the one who seeks the right. And I also warn you yourself: step away from the middle, but do not go to the left. Therefore, if there will be the right and the left, and we know no middle place in the Gospel: behold, on the right is the kingdom of heaven: "Inherit," He says, "the kingdom." Whoever is not there, is on the left. What will be on the left? "Depart into the eternal fire." On the right to the kingdom, indeed eternal; on the left to the eternal fire. Whoever is not on the right is undoubtedly on the left: therefore, whoever is not in the kingdom is undoubtedly in the eternal fire. Can he surely have eternal life who is not baptized? He will not be on the right, that is, he will not be in the kingdom. Do you reckon eternal life to be eternal fire? And about that very eternal life, listen more explicitly, because the kingdom is nothing other than eternal life. First, He named the kingdom, but to the right; eternal fire to the left. But the final judgment, to show what the kingdom is, and what eternal fire is: "Then," He says, "these will go into eternal punishment, but the righteous into eternal life."
Behold, he has explained to you what the kingdom is and what the eternal fire is; so that when you admit that the little one will not be in the kingdom, you acknowledge that he will be in the eternal fire. For the kingdom of heaven is eternal life.
The exclusion from the kingdom of God is linked with the punishment of eternal fire.
Nor did the apostle Paul, when he frightened men, frighten little ones, nor the baptized, but the wicked, the criminals, the contaminated, the lost; he did not frighten them by saying that they would be in eternal fire, where they will undoubtedly go if they are not corrected: but he only frightened them because they would not be in the kingdom; so that when they saw that they were losing the hope of the kingdom, they saw that nothing was consequent except the punishment of eternal fire. He says, “Do not be deceived: neither the fornicators, nor the idolaters, nor the adulterers, nor the effeminate, nor those who lie with men, nor the thieves, nor the greedy, nor the drunkards, nor the revilers, nor the rapacious will inherit the kingdom of God.” He did not say: Those and those, such and such will be tormented by eternal fire; but, “will not inherit the kingdom of God.” With the right hand removed, nothing remained but the left. From where, however, do they escape from eternal fire? For no other reason, except that they will be in the kingdom. It follows: “And such were some of you.” And how are they now no longer? “But you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ and by the Spirit of our God.” In the name of our Lord Jesus Christ. For there is no other name under heaven in which we must be saved, all of us, the little ones with the great ones. But if we must be saved in this name, without this name, beyond a doubt there will not be salvation, which is promised without Christ to the little ones. With all due respect to those who promise salvation to anyone without Christ, I do not know whether he himself can have salvation in Christ.
The Pelagian distinction between eternal life and the kingdom of God is plainly arbitrary.
Then we ask them: What if someone says that infants, by virtue of their innocence, as it is said, and their immunity from all fault, would not only have salvation and eternal life, but also the kingdom of God? Whence it is defined and certain among you that without Baptism the infants will not have the kingdom of God. In order for you to distribute to them according to your will, not as helpers of the infants, but as oppressors of the miserable; in order for you to distribute to them according to your will, and give them salvation and eternal life apart from the kingdom of heaven? Another one, more benevolent and merciful to you, and as you think more just, will give them all, both eternal life and the kingdom of heaven. How will you surpass this one? Since sometimes you are delighted with human reasoning against the clearest authority, bring forth the very rule of your reason, and assert, with as much strength as you can muster, from where this one might be conquered, who wishes to give to infants, on account of their merits of innocence, on account of no fault, as you say, which is original sin, not only eternal life but also the kingdom of heaven: conquer this one. I, without prejudice, for a moment take the part of this one and will say what I do not feel myself: but I warn you, so that you may see a keener adversary.
Having once denied original sin, the Pelagians cannot overcome him who does not wish little ones to be excluded from the kingdom of God.
Behold, someone appears and says: A little child, having no sin at all, neither that which he has contracted by his own life nor that which he has derived from the life of the first parent, will have both eternal life and the kingdom of heaven.
Respond, conquer the man resisting you, who divides differently. For you say: This unbaptized one will indeed have eternal life, but will not have the kingdom of heaven. He, on the other hand: Indeed both life and the kingdom of heaven. Why do you take away the inheritance of the kingdom of heaven from the innocent? From whom the kingdom of heaven is not acquired, he is undoubtedly deprived of a great good. What is this justice? Say, why? What did the unbaptized infant offend, having no guilt, neither his own, nor inherited from his parent? What did he offend, tell me, that he may not enter into the kingdom of heaven, that he is separated from the lot of the saints, that he is an exile from the company of Angels? You seem to yourself merciful because you do not take away his life: yet you condemn, whom you separate from the kingdom of heaven. You condemn: you do not strike him, but you send him into exile. For even those who are exiled live, if they are healthy: they are not in bodily pains, they are not tormented, they are not afflicted by the darkness of a prison: this is their only punishment, not being in their country. If the country is loved, it is a great punishment: but if the country is not loved, the punishment of the heart is worse. Is it a small evil in the heart of man, who does not seek the company of saints, who does not desire the kingdom of heaven? If he does not desire it, the punishment is from perversity: but if he desires it, the punishment is from defrauded charity. But if, as you wish, the punishment be small; it is still great, if there is no fault. Here defend the justice of God. Why even a small punishment is inflicted on the innocent, in which no sin whatsoever is found? Speak against this adversary, who wishes to give to unbaptized infants, with greater mercy and justice than you, not only eternal life but also the kingdom of heaven: respond if you can, but bring forth reason; for you delight to glory in this.
On the question of unbaptized infants, one must turn to divine authority.
I feel the depth of this question, and I do not recognize my own strength as adequate to plumb its depths. Here too, I am inclined to exclaim with Paul: O the depth of the riches! An unbaptized infant goes to damnation: for these are the words of the Apostle: From one came condemnation: I do not find an adequate reason, not because there is none, but because I do not find it. Where then I do not find the deep in the deep, I ought to consider human frailty, not to condemn divine authority. I utterly exclaim, and I am not ashamed: O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments, and how inscrutable his ways! Who has known the mind of the Lord? Or who has been his counselor? Or who has given him anything, and shall be repaid? For from him, and through him, and in him are all things: to him be glory forever and ever. I strengthen my weakness with these words, and surrounded by this precaution, I stand fortified against the arrows of your reasoning. But you, warrior, that is, strong reasoner, answer this, who says to you: An entirely innocent little one, and free from all sin, both personal and original, will not only have eternal life but also the kingdom of heaven. This is just. Why should one who has no evil not have some good? But you say, I know. How do you know? Because the Lord has said. At last, you have come to this. Therefore, it is not because you reason, but because the Lord has said. I plainly praise this, it is sound: just as a man you have not found the reason, you flee to authority. I approve, absolutely approve. You do well; you do not find what to answer, flee to authority: I do not pursue you there, nor expel you from there; rather I receive and embrace you as you flee.
The Lord's statement excluding the unbaptized from the kingdom of God, as acknowledged by the Pelagians.
Therefore, bring forth the authority, let us stand in it together against the common enemy. For you say and I say that a little one not baptized does not enter the kingdom of heaven. Therefore, let us both resist that common adversary, who says a little one not baptized will enter the kingdom of heaven, and let us bring forth the shield of faith against his most insidious darts.
Let human reasoning step aside for a moment, let divine arms be taken up. "Take up," says the Apostle, "the whole armor of God." Behold, let us say together to this man: Are you a Christian? I am a Christian, he says. Hear the Gospel, you who want to send unbaptized infants into the kingdom of heaven; hear the Gospel: "Unless one is born of water and the Spirit, he cannot enter the kingdom of God." This is the Lord's ruling: no one resists this except a non-Christian. That one is refuted, the contest remains with you and me: and perhaps where you conquered him with his good, there you might be conquered with your own good. For if the one you conquered is not obstinate, you have taught him. Therefore, do not be obstinate yourself: let us hold together for the time being to this ruling: "Unless one is born of water and the Spirit, he cannot enter the kingdom of God." Therefore, you say, I cannot promise the kingdom of God to an unbaptized infant against the Lord's clear ruling. Behold why I say: They will not have the kingdom of God. Behold why I say: Therefore they must be baptized, so that they may have the kingdom of God. Is this why you say it? This why, he says. However, consider, because of what we have said above, whether you might not find eternal life apart from the kingdom of God. For the statements about those two parts, right and left, are very clear, where no place for life without a kingdom was given in the middle. Does this correct you only a little? Warn you only a little? Pay a little attention with me to the very passage from which you drew this ruling.
From the same reading of the Gospel for overcoming the Pelagians. One person in two natures of Christ, who at the same time says He is on earth and in heaven.