ilarly to present the sacrament of the eucharist to the devout people and to baptize are works of mercy. What, therefore, is the reason for withdrawing these things from the people of God without any demerit on their part?
Hence St. Augustine writes to Bishop Maximus,[1] 24:3 [Friedberg, 1: 987 sqq.]: "If thou hast a judgment about this matter, based on sure reasoning or Scripture testimonies,wilt thou deign to teach us how a son may be righteously anathematized for the sins of his father, or a wife for the sin of her husband, or a servant for the sin of his master, or how any one in the household, yea a child not yet born—if born at the time, when the household is held under the band of anathema—why it should not be healed by the laver of regeneration if it were in danger of death? For this was bodily punishment of which we read that some despisers of God with all their households, which had been partakers of the same impiety, perished among the saints.[2] Then forsooth, that the living might be struck with fear, the mortal bodies which were destined sometime to die were destroyed. But the spiritual punishment of which it is written, 'Whatsoever thou shalt bind on earth shall be bound in heaven,' binds souls, and of them it is said, As the soul of the father is mine, so is the soul of the son mine. 'The soul that sinneth it shall die' [Ezek. 18:20]. Ye perhaps have heard of some priests of great name who anathematized some sinner including his household, but if perchance they were ever asked about it, it would be found that they did not give me a fitting reason [for the act]. But, if any one should ask me whether it was done rightly I do not find anything to reply to them. I have never dared to do this thing for any deeds done against the church, without having admonished most solemnly. But, if God has revealed to thee that this was done righteously,
