In his letter to Boniface, history's most quoted bishop, Augustine has a lot to say. Throughout the letter, the reader is struck by many attributes, among them are his compassion, strength, logic, and his reliance on the Scriptures. The letter opens by complimenting Boniface for his fervent desire to know the truth of Christ. Wasting little time, Augustine dives right in by mentioning the Arians and the Donatists. Avoiding the temptation of taking the side of either, Augustine points out the flaws in both, however, this letter is certainly more concerned with the Donatists.

There is very little by way of introducing the context or any storytelling or "setting the stage" here. The account is more pieced together throughout the letter. Certainly Boniface already knew the context but most readers will need a general understanding for the need of this letter in order to appreciate Augustine's remarks.

Throughout the letter, Augustine points out the inconsistencies and flawed thinking of the Donatists. An example would be how some of the Donatists do not share the same belief as Donatus, himself, in regards to their feelings towards the Goths. The implication is that they cannot even agree amongst themselves, let alone with the Catholic Church. The latter especially, is echoed throughout the letter and it is evident that Augustine is grieved by their separation.

Despite his frustration and disappointment with them, one of the striking elements of the letter is his compassion towards those that he so sharply disagrees with. He urges Boniface, "That we should take the utmost pains we can to correct the erring ones themselves; not only watching that they should do no injury to the weak and that they should be delivered from their wicked error, but also praying for them, that God would open their understanding, and that they might comprehend the Scriptures."

This is seen also in Chapter 2. At first glance, it could appear that Augustine is siding with Caecilinaus but this is not the case necessarily. Augustine is clearly disturbed by the Donatists' ill manner of bringing Caecilianus before Constantine after the bishops had already determined that they could not find enough guilt. They brought more indictments to the Emperor by citing accusations made by their fathers! Lies, exaggerations, and shameless self-promotions were added to their hypocrisy. The tone of the letter is very strong here. He is not interested in favoritism or loyalty, but instead he is being consistent and trying to be fair in his discernment. To demonstrate this, he cautions Boniface that Christ must be relied on more then Caeclianus. Augustine charges him and his followers with "separating themselves from the Catholic Church". To reiterate, this is not about control or power for Augustine but about being faithful to the Scriptures.

The reader is also struck by the amount of Scripture he uses; it's almost overwhelming. Certainly this is a reflection of his spiritual character but one also gets the sense that he is trying to arm and train Boniface with the theology and how practical it can be in personal and ecclesiological life.

To balance the compassion, he also writes with a firm resolution. No doubt, driven by the Scriptural texts, his strength and confidence appears in his firm tone. The forcefulness of his writing is also magnified by his constant use of rhetorical questions. This plays a great subtle part in his persuasion like when he asks, "What then is the function of brotherly love? Does it because it fears the short-lived fire of the furnace for a few, there abandon all to the firs of hell? (3.14)". It can only be assumed that these powerful charges strengthened Boniface with a greater confidence in Augustine's advice and the Word of God.

Augustine is offended that the Donatists have betrayed the mercy and forgiveness that Christ demonstrated to them by presuming themselves to be greater then their other brothers and sisters in the Lord and not extending the same pardon. Perhaps their dismissal of unity and graciousness fuels him into writing so much about it. Throughout the letter he points out that the very grace that they are trying to take away from people and (earlier like Caecilinus) is the grace that has saved them. Frustrated by their blindness, he continues to point out their unmerciful attitudes.

He uses some strong language to get his point across. In Chapter 10, "let them therefore feel bitter grief for their detestable error of the past, as Peter did for his fear that led him into falsehood and them come to the true church of Christ ...". Certainly they are strong words but Augustine is hoping that they remember that Peter did in fact, repent.

Before that he writes in Chapter 8, "They do not charge themselves with what they do to us, while on the other hand, they charge us with what they do to themselves."

Truly he desires that the Donatists put away their differences, repent, and enter into the Church. Again Augustine writes, "We feel no jealousy towards them, and we embrace them, we wish, we advice, we even compel those come in whom we find in the highways and hedges". This is a true call for repentance instead of a demand of their exile or worse, their execution. Rather then casting them away or using his authority and intellect to destroy them, Augustine is intentionally living out the love in the Gospel message and praying they return and repent.

He makes a plea for peace and humility, necessary to overcome evil and self-exaltation. Again it is powerful, compelling, scriptural and very kind. But it is not a weak plea.

As the letter draws to a close, he gives perhaps the greatest part of the lecture on sin, the Holy Spirit, and forgiveness (1:49):

“Let them understand, therefore, that it is not every sin, but only some sin, against the Holy Ghost which is incapable of forgiveness. For just as when our Lord said, "If I had not come and spoken unto them, they had not had sin," John 15:22 it is clear that He did not wish it to be understood that they would have been free from all sin, since they were filled with many grievous sins, but that they would have been free from some special sin, the absence of which would have left them in a position to receive remission of all the sins which yet remained in them, viz., the sin of not believing in Him when He came to them; for they could not have had this sin, had He not come. In like manner, also, when He said, "Whosoever sins against the Holy Ghost,"or, "Whosoever speaks against the Holy Ghost;" it is clear that He does not refer to every sin of whatsoever kind against the Holy Ghost, in word or deed, but would have us understand some special and peculiar sin. But this is the hardness of heart even to the end of this life, which leads a man to refuse to accept remission of his sins in the unity of the body of Christ, to which life is given by the Holy Ghost. For when He had said to His disciples "Receive the Holy Ghost," immediately added, Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." John 20:22-23 Whosoever therefore has resisted or fought against this gift of the grace of God, or has been estranged from it in any way whatever to the end of this mortal life, shall not receive the remission of that sin, either in this world, or in the world to come, seeing that it is so great a sin that in it is included every sin;

To the reader, a great amount of his understanding of theology concerning salvation is found here. One also gains access to his motivation, as he was a beneficiary of this type of forgiveness and grace.

Then finally the letter concludes with the grand understatement, "I have dispatched to you a somewhat lengthy epistle (1:51)." Certainly it's Scripture and theology was a necessary tool in combating the Donatists.

There are numerous reasons throughout history why so many believers have had such a great appreciation for Augustine, his genuineness and compassion come out in his writing. Further, he constantly quoted the Scriptures, thus he is quoted by everyone from conservative evangelicals to liberal theologians.

In light of my experiences in churches today, I appreciate the compassion that Augustine demonstrates towards those that he disagrees with. Like the Donatists, too many Christians are content to break fellowship and sometimes they appear to be too eager in separating. Further, too many believers become prideful in their divisiveness instead of convicted by the reality of the division. Augustine was grieved by their break and although he no longer considered them as part of the Church (1:50), he desired that they seek the Holy Spirit so they could take part. Unfortunately, I have found too many congregations who are angered so much by the division that they could consider it sheer horror if they accepted the Holy Spirit. For then, they would have to forgive as the Father forgives.

Overcoming any pride and having the courage to be loyal to the Scriptures alone instead of to a particular doctrine, Augustine is a great model for reconciliation. Perhaps I give Augustine a little too much credit, but I find that we have too many writers, preachers, and all kinds of leaders that are either compassionate or strong but not both. Both are needed to fuel the call for unity.

The Church will always have conflicts and disagreements, but we do not need such large schisms, we do not need such tension, nor do we need 40,000 denominations.

In light of the unity that the Church Fathers such as Augustine sought within the Catholic Church, I would like to see today's believers and today's churches make similar efforts in bringing reconciliation to those with who they sharply disagree. I would like to see us demonstrate Augustine's strengths and struggle over good theology instead of merely fighting over hermeneutics. I would like to see a genuine movement toward reconciliation through a powerful and compassionate plea.