deceived. Since he is the true schismatic who has made himself an apostate from the communion of the Church's oneness; for whilst thou dost fancy that all can be excommunicated by thee, thou hast excommunicated thyself alone from all… This salutary advice of the Apostle how diligently hath Stephen fulfilled! preserving humility of feeling and lenity, in his first rank, (primo in loco.) For what could be more humble or gentle, than to have disagreed with so many Bishops throughout the whole world, breaking peace with one and the other on various grounds of discord, now with the Eastern, as we are sure you are aware, now with you in the South; episcopal deputies from whom he received with such patience and mildness, that he did not even admit them to an interview; moreover, so mindful of the claims of charity and affection, that he charged the whole brotherhood, that no one should receive them into his house?" &c.
Concerning this remarkable history, Fleury says:24 "It is not known what was then the issue of this dispute. It is certain that it still continued under Pope Saint Sixtus, successor of St. Stephen: this is seen by the letters that St. Dionysius of Alexandria wrote him; and it does not appear that St. Cyprian or Firmilian changed their mind." (So that St. Cyprian died under excommunication from Pope Stephen.) "Still St. Cyprian is counted among the most illustrious martyrs, even in the Roman Church, which names him in the Canon of the Mass, in preference to Pope St. Stephen; and the Greeks, in their Menologium, honour the memory of Firmilian. With reason, since we shall see him preside over the first Council of Antioch, against Paul of Samosata; and the Fathers of the second Council, writing to the Pope, name Firmilian, of happy memory, as they do Dionysius of Alexandria. Why the error of St. Cyprian and St. Firmilian hurt not their sanctity is, that they always preserved on their part the unity of the Church, and charity, and that they maintained in good faith a bad cause, which they believed good, and upon which there had not yet been a decision received by unanimous consent of the whole Church. Thus St. Augustin speaks of it, not counting as a final decision the decree of Pope St. Stephen, though true in its matter, and clothed with all the force that he could give it. No one of the ancients has accused these holy Bishops of obstinacy for not having obeyed this decree. The decision of Pope St. Stephen respecting the baptism of heretics has prevailed, because it was the most ancient and the most universal, and consequently the best… At length this question was entirely set at rest by the authority of the universal Council, that is to say, at the latest, at the Council of Nicea." Most fair and just: St. Cyprian and St. Firmilian may have innocently erred in such a matter; but what of the way in which they treated the Pope? Could they be ignorant of the constitution of that Church of which they were Primates, Saints, and one a Martyr? If his decision was final, must they not have known it? If his primacy involved their obedience, must they not have rendered it? But if they were his deputies, as the present Roman claim would have it, who can express their rashness? Had they been right, and the Pope wrong, according to the present tenets of the Latin Church, obedience had been better than sacrifice. In truth, they would have anticipated the noble submission of the Archbishop of Cambrai, and yielded at once to the chair of St. Peter, whatever had been their conviction as to the truth of their views; but the Archbishop of Carthage, the sternest defender of ecclesiastical unity and discipline which even the Church of the Fathers produced, knew not that he had any such duty towards the See of St. Peter.
Nay, and St. Augustin knew it not either. It was no more the belief in his day than in St. Cyprian's. The Donatists alleged against him in the question of Baptism the authority of Cyprian in this great Council of Carthage. This leads him to make a very important statement – "You are wont to object against us Cyprian's letters, Cyprian's judgment, Cyprian's Council: why do you assume the authority of Cyprian for your schism, and reject his example for the peace of the Church? But who is ignorant that canonical holy Scripture, as well of the Old as of the New Testament, is contained in its own certain limits, and is so preferred to all subsequent letters of Bishops, that no doubt or discussion at all can be held concerning it, as to whether that be true or right, which is acknowledged to be found written in it: but that the letters of Bishops which either have been or are written after the confirmation of the canon, may be reprehended both by the reasoning, peradventure more full of wisdom, of some one in that matter more skilled, and by the weightier authority and more learned judgment of other Bishops, and by Councils, if haply there has been in them any deviation from the truth; and that Councils themselves, holden in particular regions or provinces, yield, beyond all question, to the authority of plenary Councils, which are made out of the whole Christian world: and that former plenary Councils themselves are often corrected by subsequent ones, when by some practical experience what has been hidden is laid open, and what lay concealed is recognised, without any puffing up of sacrilegious pride, without any haughty exhibition of arrogance, without any strife of livid envy, with holy humility, with Catholic peace, with Christian charity."25 Here, where, in a dignus vindice nodus, we should have expected some mention of the Chief See, and St. Peter's rights, all is referred to the voice of Bishops in Council, – that See, in which, according to Bellarmine, the plenitude of all the power resides which Christ left in His Church, is not even spoken of. He proceeds – "Wherefore holy Cyprian, the more exalted, the more humble," (in a matter for which he was excommunicated by the Pope, and in which, if the present Papal theory be true, his conduct was to the last degree insolent, and unjustifiable,) "who so loved the example of Peter as to say, – 'Showing, indeed, an instance to us of concord and patience, that we should not pertinaciously love our own opinion, but should rather count for our own any useful and sound suggestions, which at times are made by our brethren and colleagues, if they be true and lawful:' he sufficiently shows that he would most readily have corrected his judgment, had any one pointed out to him that the Baptism of Christ might be given by those who had gone out (from the Church) in the same manner that it could not be lost when they went out: on which point we have already said much. Nor should we ourselves venture to make any such assertion, were we not supported by the unanimous authority of the whole Church: to which he too, without doubt, would yield, if the truth of this question had at that period been thoroughly sifted, and declared, and established by a plenary Council. For if he praises and extols Peter for having with patience and harmony suffered correction from a single younger colleague, how much more readily would he himself, with the Council of his province, have yielded to the authority of the whole world, when the truth was laid open? because, indeed, so holy and so peaceful a soul might most readily agree to one person (i. e. the Pope), speaking and proving the truth; and this, perhaps, was really the fact, but we know not. For not all which at that time was transacted between Bishops could be committed to posterity and writing, nor do we know all which was so committed. For how could that matter, involved in so many clouds of altercations, be brought to the clear consideration and ratification of a plenary Council, unless first for a long time throughout all the regions of the world it had been thoroughly tried, and made manifest by many discussions and conferences of Bishops on the one side and on the other? But wholesome peace produces this, that when obscure questions have been long under inquiry, and, through the difficulty of ascertaining them, beget various judgments in brotherly discussion, until the pure truth be arrived at, the bond of unity holds, lest in the part cut off the incurable wound of error should remain." He considers Pope Stephen here, even when he was right, as one of many brethren, who had a right to be deferentially heard, but no more. As in another place, arguing with these same Donatists, he distinctly considers the case of the judgment of the Roman Pontiff being erroneous. "The Donatists,"26 says he, "chose with a double purpose, to plead their cause with Cœcilian before the Churches across the sea; being doubly prepared, that if they could by any skilfulness of false accusation have overcome him, they might to the full satiate their desire: but if they failed in this, might continue in the same perversity, but still as if they would have to allege, that they had suffered in having bad judges: this is what all wrong suitors cry, though they have been overcome by the plainest truths: as if it might not be answered them and most justly retorted, – Let us suppose that these Bishops who judged at Rome," (Pope Melchiades and his Council,) "were not fair judges; there still remained a plenary Council of the universal Church, where the cause might have been tried even with those very judges, so that had they been convicted of false judgment their decision might be reversed."
Nay, it appears,
Liv. VII. sec. 32.
Tom. ix. 97. G.
Tom. ii. 96. F.
