Why Emeritus's presence is useful
Augustine is addressing the Catholic congregation in the presence of Emeritus, the Donatist bishop of the city, who has come to the church.
But the case has now been brought to this point: since he has come, and as far as we know has come of his own will, his arrival should not be without fruit for this church. Either—what we desire and long for more—we will rejoice with you in Catholic peace over his salvation, or, if—what we abhor and detest—he persists in that stubbornness, his presence should make you better know what the difference is between Catholic peace and heretical dissension. He is a bishop of the Donatist party, but he was ordained by the Donatists of this city. We have already received those Donatists into the Catholic fold in the name of Christ, for the most part, so that we rejoice that almost all have been joined to the Catholic fold. But since even those who have already communicated—not all, but some—seem to doubt the Catholic truth itself, as I said a little earlier, while others do not even doubt but still have their hearts placed in the Donatist party and show us only a bodily presence, whether men or women, flesh within, spirit without, we judge it good to question their bishop. If he has anything still to say for that party, after the conference held at Carthage which everyone knows, if he has anything still to say, let him say it without prejudice to the Donatist party—what he thinks can benefit us, in whose city he considers himself ordained for your salvation in Christ. And we will answer without prejudice to the Catholic party, since his party has now imposed on him no role of defense. This, as we think and wish, can benefit you who are present against one who is present, so that if he has been led astray, he may not lead others astray; but if we were the ones leading astray, with him present—who perhaps boasts many things outside—let us be accused, refuted, convicted, taught. I said this so that he may not refuse to speak because he can say: 'My party has now imposed on me no role of defense.' For he did not stop speaking after that conference, or fail to come to this city after that conference, or ever leave this province, or do we believe that after that conference he said not a word to anyone on behalf of the Donatist party. I know what was being said to you—I am speaking to you who came from that party—I know what was said to you: that we bought the judge's verdict. I know it was said to you that he was of our communion, and for that reason he did not allow them to say everything they wanted, and he crushed them by power rather than rejecting what they said on honest grounds. All these things were thrown around after the conference, whether by him or by people of that communion. What does it matter by whom you are disturbed, when we want you to be at peace in Catholic peace? If he were absent, I would say to you about him: 'Whoever is troubling you will bear the judgment, whoever he is' (Galatians 5:10). For these words I have quoted are the words of the blessed Paul against those who were absent, by whom the simple were being troubled. But now he is present: let him now deign to tell us why he came.
Latin
Sed ad hunc articulum causa perducta est, ut, quoniam uenit et quantum cognouimus sponte uenit, non sit huic ecclesiae infructuosus eius aduentus. aut enim, quod magis optamus et cupimus, etiam de illius salute uobiscum in catholica pace gaudebimus, aut si, quod abominamur et detestamur, ipse in illa pertinacia perdurauerit, debetis uos eius praesentia melius nosse, quid intersit inter catholicam pacem et haereticam dissensionem. partis enim Donati episcopus est, sed Donatistis huius ciuitatis ordinatus; quos Donatistas in nomine Christi in gremium catholicum iam magna ex parte suscepimus, ita ut paene omnes communioni catholicae sociatos esse gaudeamus. sed quoniam et qui iam communicarunt non quidem uniuersi, sed quidam uidentur de ipsa, ut paulo ante dixi, catholica ueritate dubitare, quidam uero non saltem dubitant, sed adhuc corde positi in parte Donati praesentiam nobis exhibent corporalem, siue uiri siue feminae carne intus, spiritu foris, bonum esse aestimamus episcopum ipsorum interrogare, ut, si habet aliquid quod pro ipsa parte adhuc dicat, post factam apud Carthaginem omnibus notam collationem si habet aliquid quod adhuc dicat, dicat sine praeiudicio partis Donati, quod tamen prodesse existimet nobis, in quorum ciuitate pro uestra in Christo salute se existimat ordinatum, et nos respondebimus sine praeiudicio catholicae, quoniam modo nullas partes defensionis imposuit, quod tamen, sicut existimamus et uolumus, prodesse uobis possit praesentibus contra praesentem, ut, si seductus est, non seducat, si autem nos seducebamus, ipso praesente, qui foris fortasse multa iactitat, arguamur refellamur conuincamur doceamur. hoc propterea dixi, ne ideo loqui nolit, quia potest dicere: nullas mihi modo pars mea partes defensionis imposuit.' non enim post ipsam collationem non loquebatur aut post illam collationem non ad istam ciuitatem uenit aut de ista prouincia aliquando discessit aut credimus eum omnino post illam collationem nulli homini uerbum pro parte Donati fecisse. noui quae nobis dicebantur — uos alloquor qui ex ipsa uenistis —, noui quid dicebatur uobis, nos cognitoris emisse sententiam. noui dictum esse uobis, quod ille fuerit communionis nostrae et propterea istos loqui omnia quae uellent minime permisit et eos potestate potius oppressit quam probitate quod loquebantur non accepit. ista omnia iactata sunt post collationem siue ab ipso siue ab hominibus communionis illius. quid interest a quo uos perturbemini, quos uolumus in catholica pace esse tranquillos? si absens esset, dicerem de illo uobis: qui autem conturbat uos, portabit iudicium, quicumque est ille. haec enim quae dixi beati Pauli uerba sunt aduersus absentes, a quibus simplices turbabantur. nunc autem praesens est: modo nobis dignetur dicere quare uenerit.