Novatian, might be excommunicated, and another substituted for him. This alone shows how great the authority of the Bishop of Rome in such an emergency was. But the tone of his language is worth considering. It is just such incidents as these which are made use of by Roman Catholic controversialists in late times to justify the full extent of Papal power now claimed.16 "Cyprian to his brother Stephen, greeting. Faustinus, our colleague at Lyons, dearest brother, hath more than once written to me, signifying what I know has certainly been reported to you also, both by him, and by the rest of our brother-Bishops, in that province, that Marcian of Arles, has joined himself to Novatian, and has departed from the unity of the Catholic Church, and from the agreement of our body and priesthood… This matter it is our duty to provide against and remedy, most dear brother, we, who considering the Divine clemency, and holding the balance of the Church's government, so exhibit to sinners our vigorous censure as not to deny the medicine of Divine goodness and mercy to the restoration of the fallen and the healing of the wounded. Wherefore it behoves you to write a very explicit letter to our fellow Bishops in the Gauls, that they may not any longer suffer our order (collegio nostro) to be insulted by Marcian, obstinate, haughty, the enemy both of piety to God, and of his brethren's salvation… For, therefore, most dear brother, is the numerous body of priests joined together in mutual concord, and the bond of unity, that if any one of our order attempt to make a heresy, and to sever and lay waste the flock of Christ, the rest may fly to the rescue, and, like useful and merciful shepherds, collect the Lord's sheep into a flock… For, although we are many shepherds, yet we feed one flock; and we ought to collect and cherish all those sheep which Christ sought with His own blood and passion… For we must preserve the glorious honour of our predecessors, the blessed Martyrs, Cornelius and Lucius," (the last Popes,) "whose memory we indeed honour, but which you much more, most dear brother, who are become their successor, ought to distinguish and preserve by your weight and authority. For they being full of the spirit of God, and made glorious martyrs, determined that reconciliation was to be granted to the lapsed, and set down in their letters, that, after a course of penitence, the advantage of communion and peace was not to be refused them. Which thing we all have everywhere entirely determined. For there could not be in us a difference of judgment in whom there is One Spirit." Now, might it not be stated, that St. Cyprian wrote to Pope Stephen, to request him to depose Marcian, Bishop of Arles? But how much is the inference from this fact modified by the language of Cyprian himself? It is just such a letter as an Eastern Primate would have written to the Patriarch of Alexandria, or of Antioch, to request his interference at a dangerous juncture. It bears witness, not to the present Papal, but to the Patriarchal, system. It tallies exactly with the spirit of him who wrote elsewhere, to the lapsed, "Our Lord, whose precepts and warnings we are bound to observe, regulating the honour of the Bishop, and the constitution of his Church, speaks in the Gospel, and says to Peter, 'I say unto thee that thou art Peter,' &c. Thence, according to the change of times and successions, the ordination of Bishops and the constitution of the Church has descended, so that the Church is established upon the Bishops, and every act of the Church is directed by the same, its governors. This being established by Divine law,"17 &c. It is evident that, if the see of Peter, so often referred to by St. Cyprian, means the local see of Rome, it also means the see of every Bishop who holds that office, whereof Peter is the great type, example, and source.
But it was reserved for a more celebrated controversy, fully to bring out St. Cyprian's view of the relation of the Bishop of Rome to the rest of the Episcopal body: I mean, of course, the controversy whether heretics should be admitted into the Church by rebaptization or by the imposition of hands. I most fully believe, be it observed, that Cyprian acknowledged the Roman Primacy, that he admitted certain high prerogatives to be lodged in the Roman Pontiff, as St. Peter's successor, which did not belong to any other Bishop. It is this very thing which makes his conduct the more remarkable. He took a very strong view on one side of the controversy in question: and St. Stephen took an equally strong one on the other. St. Stephen, we all know, turned out to be right. That fervent Pontiff, it may be remarked, when St. Cyprian would not give up his view, seemed inclined to treat him much as St. Gregory the Seventh did a refractory Emperor, or St. Innocent the Third, the dastard tyrant John. This may be very satisfactory to the modern defenders of Papal omnipotence, but St. Cyprian's conduct is not so at all. St. Cyprian called a Council of Bishops of the provinces of Carthage and Numidia; they attended to the number of seventy-one, and decided that heretics should be rebaptized. St. Cyprian informs the Pope of the decision of himself and his colleagues. After saying that they had found it necessary to hold a council, he proceeds —18"But I thought I ought to write to you and confer with your gravity and wisdom concerning that especially which most belongs to the authority of the priesthood, and to the unity alike and dignity of the Catholic Church derived from the ordering of a Divine disposition… This, most dear Brother, we have brought to your knowledge on account both of the honour we share with you, and of our single-hearted affection, believing that what is both religious and true is acceptable to you also according to your true religion and faith. But we know that some are unwilling to give up an opinion they have once imbibed, nor easily change their mind; but, without interruption to the bonds of peace and concord with their colleagues, retain certain peculiarities which have once grown into usage among themselves." (Such is the manner in which St. Cyprian mentions a judgment deliberately expressed by a Pope on a matter of high discipline, which involved a point of faith.) "In which matter we too do violence and give the law to no one, inasmuch as every Bishop has the free choice of his own will in the administration of the Church, as he will give an account of his acts to the Lord." St. Stephen received this decision of the African Council so ill, that he would not even see the Bishops who brought it, nor allow the faithful to offer them common hospitality. So important in his eyes was the matter in dispute. St. Cyprian reports his answer in a letter to his Brother-Bishop Pompeius, in which he says, 19"Although we have fully embraced all that is to be said concerning the baptizing of heretics, in the letters of which we have sent to you copies, most dear Brother, yet, because you desired to be informed what answer our Brother Stephen sent me to our letters, I send you a copy of his rescript, after reading which you will more and more mark his error, who attempts to assert the cause of heretics against Christians and against the Church of God. For amongst other either proud or impertinent or inconsistent remarks, which he has written rashly and improvidently, &c… But what blindness of mind is it, what perverseness to refuse to recognise the unity of the faith coming from God the Father and the tradition of Jesus Christ our Lord and God… But since no heresy at all, nor indeed any schism, can possess outside (the Body) the sanctification of saving baptism, why has the harsh obstinacy of our Brother Stephen burst forth to such a degree?" &c… "Does he give honour to God, who, the friend of heretics and the enemy of Christians, deems the priests of God, maintaining the truth of Christ and the unity of the Church, worthy of excommunication?" St. Stephen had inflicted this on the African prelates, until they should give up their judgment on the point in question… "Nor ought the custom, which has crept in among certain persons, to hinder truth from prevailing and conquering. For custom without truth is but old error."… "But it is hurried away by presumption and contumacy that a person rather defends his own perverseness and falsity than accedes to the right and truth of another. Which thing the blessed apostle Paul foreseeing, writes to Timothy and warns, that a Bishop must not be quarrelsome, nor contentious, but gentle and teachable. Now he is teachable, who is mild and gentle to learn patiently. For a Bishop ought not only to teach, but also to learn, because he teaches better who daily improves and profits by learning better." Even as we copy this language used concerning a Pope by a great Bishop and Martyr of the third century, who elsewhere writes, 20"That our Lord built His Church upon Peter alone, and though He gave to all the apostles an equal power, yet in order to manifest unity He has by His own authority so placed the source of the same unity as to begin from one;" we feel the contrast to be almost overpowering with the tone in which the first Patriarch of the Latin Church, however good his cause might be, would now venture to address the Supreme Pontiff. Towards the conclusion of this letter he says, instead of admitting that the Pope's judgment terminated the matter – "This now the priests of God ought to
Epist. 67. De Marciano Arelatensi.
S. Cyp. Ep. 29.
Ep. 73.
Ep. 74.
De Unit. Ecc. Oxf. Tr.
