(2) This cause and rule I received from our blessed Father[94] Heraclas. For those that came over from the heretics, although they had apostatized from the Church—or rather had not even done that but were informed against as resorting to some heretical teacher, though still reputed members of our congregations—these he repelled from the Church, and did not restore them at their request until they had publicly and fully stated all that they had heard among those who set themselves against us; and then he admitted them without requiring them to be re-baptized: for they had received that holy gift already.
(3) I have learnt this also, that the brethren in Africa[95] did not introduce this practice (of re-baptism) now for the first time, but it was also adopted some time ago among our predecessors as Bishops, in the most populous churches and well-attended synods of the brethren, viz. in Iconium and Synnada,[96] and I cannot bring myself to reverse their decisions and involve them in strife and controversy. For “thou shalt not remove,” it says, “thy neighbour’s boundaries, which thy fathers set.”[97]
To Dionysius of Rome (Eus., _H. E._ vii. 7, 6 and 8) (_The fourth letter on Baptism_)
For with Novatian we are reasonably indignant, seeing that he has cut the Church in two and dragged certain of the brethren into impieties and blasphemies and introduced the most unholy teaching about God and accuses the most gracious Jesus Christ our Lord of being without pity,[98] and besides all this sets at nought the holy laws and overthrows the confession of faith before baptism,[99] and altogether banishes the Holy Spirit from them, even though there were some hope of His remaining or even of His returning to them.[100]
To Xystus (Sixtus) II, Bishop of Rome (Eus., _H. E._ vii. 9) (_The fifth about Baptism_)
I truly desire counsel, brother, and ask an opinion from you, being afraid lest after all I am wrong in my treatment of a case that has come before me as follows—
One who is reckoned faithful among the brethren who meet together, of old standing, having been a member even before my ordination (as Bishop), and I fancy even before the appointment of the blessed Heraclas, had been present at a recent baptism and heard the questions and answers (in that service). He came to me weeping and bemoaning himself and falling at my feet, confessing and protesting that the baptism he had received among the heretics was not this, nor had anything in common with it: for that was full of impiety and blasphemies:[101] and he said that he was now sore pricked in the soul and had no courage even to lift up his eyes to God, because he had started with such unholy words and rites, and so he begged to obtain this thorough means of purification and acceptance and grace. But this I did not venture to do, saying that his so long being in communion with us was sufficient for the purpose. For as he had heard the Giving of Thanks (Eucharist) and joined in saying the Amen,[102] and stood[103] at the Table[104] and stretched forth his hands to receive the holy Food and had taken it and partaken of the Body and Blood of our Lord Jesus Christ for a considerable period, I should not venture to put him back to the beginning once more. So I bade him take courage and approach for the receiving of the Holy Things with sure faith and good hope. But he ceases not to grieve, and shrinks from approaching the Table and can with difficulty be persuaded to stand with (the _Consistentes_)[105] for the Prayers.