§2Nec ideo dicimus haec, fratres, quasi illi, qui sub schismate remanserint, aliquam spem habeant ad dominum.
Nor do we say these things, brothers, as if those who remain under schism have some hope toward the Lord.
multi enim disputant parum intellegentes quid loquantur et dicunt: *si schismatici sunt, si haeretici sunt, quare sic illos suscipiunt?\' audite, fratres mei.
For many dispute, understanding little of what they speak, and say: "If they are schismatics, if they are heretics, why do they receive them in this way?" Listen, my brothers.
si (sic) eos susciperemus, iam istum susciperemus fratrem nostrum Emeritum, siue bonum siue malum, tamen fratrem.
If we were receiving them (thus), we would already be receiving this brother of ours, Emeritus, whether good or bad, yet a brother.
quod ideo dico, quia et ipse nouit per prophetam nobis dictum esse quod illis etiam in collatione diximus: dicite \'fratres nostri estis\' his qui uos oderunt. oderunt nos, credimus finiendum esse quod odiunt: tamen quamdiu odit \'frater audit. donec finiatur odium, erit nomen in testimonium.
This I say for this reason, because he himself also knows that it was said to us through the prophet, which we also said to them in the conference: "Say 'You are our brothers' to those who hate you." They hate us; we believe that what they hate must be ended. Yet as long as he hates, he is called "brother." Until hatred is ended, the name will be for a testimony.
non ergo sic illos suscipimus ut sunt — absit a nobis; nam haeretici sunt —, suscipimus autem catholicos: mutantur, suscipiuntur.
Therefore, we do not receive them as they are — far be it from us; for they are heretics —, but we receive them as Catholics: they are changed, they are received.
sed propter malum quod habent non in eis possumus persequi bona quae agnoscimus.
But because of the evil they have, we cannot persecute in them the good things we recognize.
malum enim dissensionis, schismatis, haeresis malum suum habent, bona uero quae in illis agnoscimus non sunt sua.
For they have their own evil of dissension, schism, and heresy, but the good things we recognize in them are not theirs.
domini nostri habent bona, ecclesiae habent bona.
They have the good things of our Lord, they have the good things of the Church.
baptismus non est ipsorum, sed Christi.
Baptism is not theirs, but Christ's.
inuocatio nominis dei super caput ipsorum, quando ordinantur episcopi, inuocatio illa dei est, non Donati.
The invocation of the name of God over their head, when bishops are ordained, that invocation is of God, not of Donatus.
non eum suscipio episcopum, si, quando est ordinatus, super caput eius Donatus est inuocatus.
I do not receive him as a bishop, if, when he was ordained, Donatus was invoked over his head.
in errante et deserente milite crimen est desertoris, character autem non est desertoris, sed imperatoris.
In a wandering and deserting soldier, the crime is the deserter's, but the character is not the deserter's, but the emperor's.
sed frater noster non deseruit, ubi adhuc numquam fuit, siquidem in illo desertoris error est natus, quando est a desertore signatus.
But our brother did not desert, where he had never yet been, since in him the error of the deserter was born when he was signed by a deserter.
qui primo schisma fecit, qui se ab ecclesia catholica separauit, cum his quos secum traxit desertor fuit.
He who first made the schism, who separated himself from the Catholic Church, was a deserter with those whom he dragged with him.
ceteri a desertoribus signati sunt, non tamen signo desertoris, sed signo imperatoris; non enim desertor characterem suum fixit.
The others were signed by deserters, yet not with the sign of the deserter, but with the sign of the emperor; for the deserter did not fix his own character.
quid est quod dico: desertor characterem suum non fixit? Donatus non baptizauit in nomine Donati.
What is it that I say: "The deserter did not fix his own character"? Donatus did not baptize in the name of Donatus.
nam si Donatus, quando schisma fecit, in nomine Donati baptizaret, desertoris characterem infigeret.
For if Donatus, when he made the schism, had baptized in the name of Donatus, he would have imprinted the character of a deserter.
ego quando uocarem ad unitatem, si inuenirem desertoris characterem, exterminarem delerem abolerem abicerem non approbarem respuerem anathemarem damnarem.
When I should call to unity, if I found the character of a deserter, I would root out, erase, abolish, cast away, disapprove, reject, anathematize, and condemn it.
nunc uero ipse desertor characterem fixit imperatoris sui.
But now, the deserter himself fixed the character of his emperor.
deus et dominus noster Iesus Christus quaerit desertorem, delet erroris crimen, sed non exterminat suum characterem.
Our God and Lord Jesus Christ seeks the deserter, deletes the crime of error, but does not root out his own character.
ego quando uenio ad fratrem meum et colligo errantem fratrem meum, attendo fidem in nomine patris et filii et spiritus sancti.
When I come to my brother and gather my wandering brother, I attend to faith in the name of the Father and of the Son and of the Holy Spirit.
iste est character imperatoris mei.
This is the character of my emperor.
de isto charactere militibus suis uel potius comitibus suis, ut hunc inprimerent eis, quos congregabant castris eius, praecepit dicens: ite, baptizate omnes gentes in nomine patris et filii et spiritus sancti. istum characterem a domino dictum omnibus credentibus inprimendum quia nouerat Paulus, expauescit ad eos qui uolebant esse Pauli et dicit eis: \'numquid Paulus pro uobis crucifixus est? quid uultis esse mei et non magis domini mei? quid uultis esse mei et non potius cuius ego sum? agnoscite, aduertite characterem uestrum: numquid in nomine Pauli baptizati estis?\' sic ergo eos colligimus, ut non sibi blandiantur illi quos non colligimus.
Concerning this character, he commanded his soldiers, or rather his companions, that they should imprint this on those whom they gathered into his camp, saying: "Go, baptize all nations in the name of the Father and of the Son and of the Holy Spirit." Because Paul knew that this character, spoken of by the Lord, was to be imprinted on all believers, he trembles at those who wanted to be of Paul and says to them: "Was Paul crucified for you? Why do you want to be mine and not rather my Lord's? Why do you want to be mine and not rather his to whom I belong? Recognize, pay attention to your character: were you baptized in the name of Paul?" Thus, therefore, we gather them, so that those whom we do not gather may not flatter themselves.
et ipsi colligantur, non inflentur; ueniant, suscipientur.
Let them also be gathered, not puffed up; let them come, they will be received.
non in eis odimus quod dei est, non odimus et ipsos, quia dei sunt et quod habent dei est.
We do not hate in them what is of God, nor do we hate them themselves, because they are of God and what they have is of God.
dei sunt, quia homines sunt et omnis homo creatura dei est; dei est quod habent nomen patris et filii et spiritus sancti: baptismus trinitatis dei est, dei est euangelium quod habent, dei est fides quam habent.
They are of God because they are human beings, and every human being is a creature of God; what they have is of God: the name of the Father and of the Son and of the Holy Spirit; the baptism of the Trinity is of God, the gospel they have is of God, the faith they have is of God.