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| Firmilian, Bishop of Cæsarea in Cappadocia, to Cyprian, Against the Letter of Stephen. A.D. 256.
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Epistle LXXIV.2916
| 2916 Oxford
ed.: Ep. lxxv. [This is one of the most important
illustrations of Ante-Nicene unity and its laws. Elucidation
XIX.] |
Firmilian, Bishop of Cæsarea in
Cappadocia, to Cyprian, Against the Letter of Stephen.
a.d. 256.
Argument.—The Argument of This Letter is Exactly the Same as that of
the Previous One, But Written with a Little More Vehemence and Acerbity
Than Becomes a Bishop,2917
Chiefly for the Reason, as May Be Suspected, that Stephen Had Also
Written Another Letter to Firmilianus, Helenus, and Other Bishops of
Those Parts.2918
| 2918
To the effect that he would not hold communion with them so long
as they should persist in their opinion concerning the baptism of
heretics, as Eusebius tells us from a letter of Dionysius of Alexandria
to Xistus, the successor of Stephen, Hist. Eccles., book vii. c.
4. |
1. Firmilianus to Cyprian, his brother in
the Lord, greeting. We have received by Rogatian, our beloved
deacon, the letter sent by you which you wrote to us, well-beloved
brother; and we gave the greatest thanks to the Lord, because it has
happened that we who are separated from one another in body are thus
united in spirit, as if we were not only occupying one country, but
inhabiting together one and the self-same house. Which also it is
becoming for us to say, because, indeed, the spiritual house of God is
one. “For it shall come to pass in the last days,”
saith the prophet, “that the mountain of the Lord shall be
manifest, and the house of God above the tops of the
mountains.”2919
Those
that come together into this house are united with gladness, according
to what is asked from the Lord in the psalm, to dwell in the house of
the Lord all the days of one’s life. Whence in another
place also it is made manifest, that among the saints there is great
and desirous love for assembling together. “Behold,”
he says, “how good and how pleasant a thing it is for brethren to
dwell together in unity!”2920
2. For unity and peace and concord afford
the greatest pleasure not only to men who believe and know the truth,
but also to heavenly angels themselves, to whom the divine word says it
is a joy when one sinner repents and returns to the bond of
unity. But assuredly this would not be said of the angels, who
have their conversation in heaven, unless they themselves also were
united to us, who rejoice at our unity; even as, on the other hand,
they are assuredly saddened when they see the diverse minds and the
divided wills of some, as if not only they do not together invoke one
and the same God, but as if, separated and divided from one another,
they can neither have a common conversation nor discourse.2921
| 2921 [This
is a sentence to be admired, apart from anything in the general
subject.] | Except that
we may in this matter give thanks to Stephen, that it has now happened
through his unkindness that we receive the proof of your faith and
wisdom. But although we have received the favour of this benefit
on account of Stephen, certainly Stephen has not done anything
deserving of kindness and thanks. For neither can Judas be
thought worthy by his perfidy and treachery wherewith he wickedly dealt
concerning the Saviour, as though he had been the cause of such great
advantages, that through him the world and the people of the Gentiles
were delivered by the Lord’s passion.
3. But let these things which were done by
Stephen be passed by for the present, lest, while we remember his
audacity and pride, we bring a more lasting sadness on ourselves from
the things that he has wickedly done.2922
| 2922
[Note the ignorance of these Oriental bishops of any superior
authority in the Bishop of Rome. Athanas., opp., p. 470,
Paris.] | And knowing, concerning you, that
you have settled this matter, concerning which there is now a question,
according to the rule of truth and the wisdom of Christ; we have
exulted with great joy, and have given God thanks that we have found in
brethren placed at such a distance such a unanimity of faith and truth
with us. For the grace of God is mighty to associate and join
together in the bond of charity and unity even those things which seem
to be divided by a considerable space of earth, according to the way in
which of old also the divine power associated in the bond of unanimity
Ezekiel and Daniel, though later in their age, and separated from them
by a long space of time, to Job and Noah, who were among the first; so
that although they were separated by long periods, yet by divine
inspiration they felt the same truths. And this also we now
observe in you, that you who are separated from us by the most
extensive regions, approve yourselves to be, nevertheless, joined with
us in mind and spirit. All which arises from the divine
unity. For even as the Lord who dwells in us is one and the same,
He everywhere joins and couples His own people in the bond of unity,
whence their sound has gone out into the whole earth, who are sent by
the Lord swiftly running in the spirit of unity; as,
on the other hand, it is of
no advantage that some are very near and joined together bodily, if in
spirit and mind they differ, since souls cannot at all be united which
divide themselves from God’s unity. “For, lo,”
it says, “they that are far from Thee shall
perish.”2923
But
such shall undergo the judgment of God according to their desert, as
depart from His words who prays to the Father for unity, and says,
“Father, grant that, as Thou and I are one, so they also may be
one in us.”2924
4. But we receive those things which you
have written as if they were our own; nor do we read them cursorily,
but by frequent repetition have committed them to memory. Nor
does it hinder saving usefulness, either to repeat the same things for
the confirmation of the truth, or, moreover, to add some things for the
sake of accumulating proof. But if anything has been added by us,
it is not added as if there had been too little said by you; but since
the divine discourse surpasses human nature, and the soul cannot
conceive or grasp the whole and perfect word, therefore also the number
of prophets is so great, that the divine wisdom in its multiplicity may
be distributed through many. Whence also he who first speaks in
prophecy is bidden to be silent if a revelation be made to a
second. For which reason it happens of necessity among us, that
year by year we, the elders and prelates, assemble together to arrange
those matters which are committed to our care, so that if any things
are more serious they may be directed by the common counsel.
Moreover, we do this that some remedy may be sought for by
repentance for lapsed brethren, and for those wounded by the devil
after the saving laver, not as though they obtained remission of sins
from us, but that by our means they may be converted to the
understanding of their sins, and may be compelled to give fuller
satisfaction to the Lord.
5. But since that messenger sent by you was in
haste to return to you, and the winter season was pressing, we replied
what we could to your letter. And indeed, as respects what
Stephen has said, as though the apostles forbade those who come from
heresy to be baptized, and delivered this also to be observed by their
successors, you have replied most abundantly, that no one is so foolish
as to believe that the apostles delivered this, when it is even well
known that these heresies themselves, execrable and detestable as they
are, arose subsequently; when even Marcion the disciple of Cerdo is
found to have introduced his sacrilegious tradition against God long
after the apostles, and after long lapse of time from them.
Apelles, also consenting to his blasphemy, added many other new and
more important matters hostile to faith and truth. But also the
time of Valentinus and Basilides is manifest, that they too, after the
apostles, and after a long period, rebelled against the Church of God
with their wicked lies. It is plain that the other heretics,
also, afterwards introduced their evil sects and perverse inventions,
even as every one was led by error; all of whom, it is evident, were
self-condemned, and have declared against themselves an inevitable
sentence before the day of judgment; and he who confirms the baptism of
these, what else does he do but adjudge himself with them, and condemn
himself, making himself a partaker with such?
6. But that they who are at Rome do not
observe those things in all cases which are handed down from the
beginning, and vainly pretend the authority of the apostles;2925
| 2925
[Apart from the argument, observe the clear inference as to the equal
position of Stephen and his “primacy,” in the great Western
See. For the West, compare Hilar., Ad Liberium, Frag.] | any one may
know also from the fact, that concerning the celebration of Easter, and
concerning many other sacraments of divine matters, he may see that
there are some diversities among them, and that all things are not
observed among them alike, which are observed at Jerusalem, just as in
very many other provinces also many things are varied because of the
difference of the places and names.2926
| 2926
Probably “of men,” “nominum” in the original
having been read for “hominum.” | And yet on this account there is no
departure at all from the peace and unity of the Catholic Church, such
as Stephen has now dared to make;2927
| 2927
[Peter and Paul could not be quoted, then, as speaking by the
mouth of any one bishop; certainly not by any prerogative of his
See. See Guettée, The Papacy, p. 119. New York,
1866.] | breaking the peace against you, which
his predecessors have always kept with you in mutual love and honour,
even herein defaming Peter and Paul the blessed apostles,2928
| 2928
[Peter and Paul could not be quoted, then, as speaking by the
mouth of any one bishop; certainly not by any prerogative of his
See. See Guettée, The Papacy, p. 119. New York,
1866.] | as if the very
men delivered this who in their epistles execrated heretics, and warned
us to avoid them. Whence it appears that this tradition is of men
which maintains heretics, and asserts that they have baptism, which
belongs to the Church alone.
7. But, moreover, you have well answered that part
where Stephen said in his letter that heretics themselves also are of
one mind in respect of baptism; and that they do not baptize such as
come to them from one another, but only communicate with them; as if we
also ought to do this. In which place, although you have already
proved that it is sufficiently ridiculous for any one to follow those
that are in error, yet we add this moreover, over and above, that it is
not wonderful for heretics to act thus, who, although in some lesser
matters they differ, yet in that which is greatest they hold one and
the same agreement to blaspheme the Creator, figuring for themselves
certain dreams and phantasms of an unknown God. Assuredly it is but
natural that these should agree in having a baptism which is
unreal,2929
in the same
way as they agree in repudiating the truth of the divinity. Of
whom, since it is tedious to reply to their several statements, either
wicked or foolish, it is sufficient shortly to say in sum, that they
who do not hold the true Lord the Father cannot hold the truth either
of the Son or of the Holy Spirit; according to which also they who are
called Cataphrygians, and endeavour to claim to themselves new
prophecies, can have neither the Father, nor the Son, nor the Holy
Spirit,2930
| 2930
These words in italics are conjecturally interpolated, but have no
authority. | of whom, if we
ask what Christ they announce, they will reply that they preach Him who
sent the Spirit that speaks by Montanus and Prisca. And in these,
when we observe that there has been not the spirit of truth, but of
error, we know that they who maintain their false prophesying against
the faith of Christ cannot have Christ. Moreover, all other
heretics, if they have separated themselves from the Church of God, can
have nothing of power or of grace, since all power and grace are
established in the Church where the elders2931
| 2931
[Another use of this word as generic for all but deacons.] | preside, who possess the power both of
baptizing, and of imposition of hands, and of ordaining. For as a
heretic may not lawfully ordain nor lay on hands, so neither may he
baptize, nor do any thing holily or spiritually, since he is an alien
from spiritual and deifying sanctity. All which we some time back
confirmed in Iconium, which is a place in Phrygia, when we were
assembled together with those who had gathered from Galatia and
Cilicia, and other neighbouring countries, as to be held and firmly
vindicated against heretics, when there was some doubt in certain minds
concerning that matter.2932
| 2932 [A
provincial council of the East; and note, in Asia, not Europe.] |
8. And as Stephen and those who agree with him
contend that putting away of sins and second birth may result from the
baptism of heretics, among whom they themselves confess that the Holy
Spirit is not; let them consider and understand that spiritual birth
cannot be without the Spirit; in conformity with which also the blessed
Apostle Paul baptized anew with a spiritual baptism those who had
already been baptized by John before the Holy Spirit had been sent by
the Lord, and so laid hands on them that they might receive the Holy
Ghost. But what kind of a thing is it, that when we see that
Paul, after John’s baptism, baptized his disciples again, we are
hesitating to baptize those who come to the Church from heresy after
their unhallowed and profane dipping. Unless, perchance, Paul was
inferior to the bishops of these times, so that these indeed can by
imposition of hands alone give the Holy Spirit to those heretics who
come (to the Church), while Paul was not fitted to give the Holy Spirit
by imposition of hands to those who had been baptized by John, unless
he had first baptized them also with the baptism of the Church.
9. That, moreover, is absurd, that they do
not think it is to be inquired who was the person that baptized, for
the reason that he who has been baptized may have obtained grace by the
invocation of the Trinity, of the names of the Father, and of the Son,
and of the Holy Ghost. Then this will be the wisdom which Paul
writes is in those who are perfected. But who in the Church is
perfect and wise who can either defend or believe this, that this bare
invocation of names is sufficient to the remission of sins and the
sanctification of baptism; since these things are only then of
advantage, when both he who baptizes has the Holy Spirit, and the
baptism itself also is not ordained without the Spirit? But, say
they, he who in any manner whatever is baptized without, may obtain the
grace of baptism by his disposition and faith, which doubtless is
ridiculous in itself, as if either a wicked disposition could attract
to itself from heaven the sanctification of the righteous, or a false
faith the truth of believers. But that not all who call on the
name of Christ are heard, and that their invocation cannot obtain any
grace, the Lord Himself manifests, saying, “Many shall come in my
name, saying, I am Christ, and shall deceive many.”2933
Because
there is no difference between a false prophet and a heretic. For
as the former deceives in the name of God or Christ, so the latter
deceives in the sacrament of baptism. Both strive by falsehood to
deceive men’s wills.
10. But I wish to relate to you some
facts concerning a circumstance which occurred among us, pertaining
to this very matter. About two-and-twenty years ago, in the times
after the Emperor Alexander, there happened in these parts many
struggles and difficulties, either in general to all men, or privately
to Christians. Moreover, there were many and frequent
earthquakes, so that many places were overthrown throughout Cappadocia
and Pontus; even certain cities, dragged into the abyss, were swallowed
up by the opening of the gaping earth. So that from this also a
severe persecution arose against us of the Christian name; and this
after the long peace of the previous age arose suddenly, and with its
unusual evils was made more terrible for the disturbance of our
people. Serenianus was then governor in our province, a bitter
and terrible persecutor. But the faithful being set in this state
of disturbance, and fleeing hither and thither for fear of the
persecution, and leaving their country and passing over into other
regions—for there was an opportunity of passing over, for the
reason that that persecution was not over the whole world, but was
local—there arose among us on a sudden a certain woman, who in a
state of ecstasy announced herself as a prophetess, and acted as if
filled with the Holy Ghost. And she was so moved by the impetus
of the principal demons, that for a long time she made anxious and
deceived the brotherhood, accomplishing certain wonderful and
portentous things, and promised that she would cause the earth to be
shaken. Not that the power of the demon was so great that he
could prevail to shake the earth, or to disturb the elements; but that
sometimes a wicked spirit, prescient, and perceiving that there will be
an earthquake, pretends that he will do what he sees will happen.
By these lies and boastings he had so subdued the minds of individuals,
that they obeyed him and followed whithersoever he commanded and
led. He would also make that woman walk in the keen winter with
bare feet over frozen snow, and not to be troubled or hurt in any
degree by that walking. Moreover, she would say that she was
hurrying to Judea and to Jerusalem, feigning as if she had come
thence. Here also she deceived one of the presbyters, a
countryman, and another, a deacon, so that they had intercourse with
that same woman, which was shortly afterwards detected. For on a
sudden there appeared unto her one of the exorcists, a man approved and
always of good conversation in respect of religious discipline; who,
stimulated by the exhortation also of very many brethren who were
themselves strong and praiseworthy in the faith, raised himself up
against that wicked spirit to overcome it; which moreover, by its
subtile fallacy, had predicted this a little while before, that a
certain adverse and unbelieving tempter would come. Yet that
exorcist, inspired by God’s grace, bravely resisted, and showed
that that which was before thought holy, was indeed a most wicked
spirit. But that woman, who previously by wiles and deceitfulness
of the demon was attempting many things for the deceiving of the
faithful, among other things by which she had deceived many, also had
frequently dared this; to pretend that with an invocation not to be
contemned she sanctified bread and celebrated2934
| 2934
Facere. [Demoniacs. See Apost. lessons, so
called, lxxix.] | the Eucharist, and to offer sacrifice
to the Lord, not without the sacrament of the accustomed utterance; and
also to baptize many, making use of the usual and lawful words of
interrogation, that nothing might seem to be different from the
ecclesiastical rule.
11. What, then, shall we say about the baptism of
this woman, by which a most wicked demon baptized through means of a
woman? Do Stephen and they who agree with him approve of this
also especially when neither the symbol of the Trinity nor the
legitimate and ecclesiastical interrogatory were wanting to her?
Can it be believed that either remission of sins was given, or the
regeneration of the saving laver duly completed, when all things,
although after the image of truth, yet were done by a demon?
Unless, perchance, they who defend the baptism of heretics contend that
the demon also conferred the grace of baptism in the name of the
Father, and of the Son, and of the Holy Spirit. Among them, no
doubt, there is the same error—it is the very deceitfulness of
devils, since among them the Holy Spirit is not at all.
12. Moreover, what is the meaning of that
which Stephen would assert, that the presence and holiness of Christ is
with those who are baptized among heretics? For if the apostle
does not speak falsely when he says, “As many of you as are
baptized into Christ, have put on Christ,”2935
certainly he who has been baptized
among them into Christ, has put on Christ. But if he has put on
Christ, he might also receive the Holy Ghost, who was sent by Christ,
and hands are vainly laid upon him who comes to us for the reception of
the Spirit; unless, perhaps, he has not put on the Spirit from
Christ, so that Christ indeed may be with heretics, but the Holy Spirit
not be with them.
13. But let us briefly run through the other
matters also, which were spoken of by you abundantly and most fully,
especially as Rogatianus, our well-beloved deacon, is hurrying to
you. For it follows that they must be asked by us, when they
defend heretics, whether their baptism is carnal or spiritual.
For if it is carnal, they differ in no respect from the baptism of the
Jews, which they use in such a manner that in it, as if in a common and
vulgar laver, only external filth is washed away. But if it is
spiritual, how can baptism be spiritual among those among whom there is
no Holy Spirit? And thus the water wherewith they are washed is
to them only a carnal washing, not a sacrament of baptism.
14. But if the baptism of heretics can have the
regeneration of the second birth, those who are baptized among them
must be counted not heretics, but children of God. For the second
birth, which occurs in baptism, begets sons of God. But if the
spouse of Christ is one, which is the Catholic Church, it is she
herself who alone bears sons of God. For there are not many
spouses of Christ, since the apostle says, “I have espoused you,
that I may present you as a chaste virgin to Christ;”2936
and,
“Hearken, O daughter, and consider, and incline thine ear; forget
also thine own people, for the King hath greatly desired thy
beauty;”2937
and,
“Come with me, my spouse, from Lebanon; thou shalt come, and
shalt pass over from the source of thy faith;”2938
and, “I am come into my garden,
my sister, my spouse.”2939
We see that one person is
everywhere set forward, because also the spouse is one. But the
synagogue of heretics is not one with us, because the spouse is not an
adulteress and a harlot. Whence also she cannot bear children of
God; unless, as appears to Stephen, heresy indeed brings them forth and
exposes them, while the Church takes them up when exposed, and
nourishes those for her own whom she has not born, although she cannot
be the mother of strange children. And therefore Christ our Lord,
setting forth that His spouse is one, and declaring the sacrament of
His unity, says, “He that is not with me is against me, and he
that gathereth not with me scattereth.”2940
For if Christ is with us, but the
heretics are not with us, certainly the heretics are in opposition to
Christ; and if we gather with Christ, but the heretics do not gather
with us, doubtless they scatter.
15. But neither must we pass over what has
been necessarily remarked by you, that the Church, according to the
Song of Songs, is a garden enclosed, and a fountain sealed, a paradise
with the fruit of apples.2941
They who have never entered into
this garden, and have not seen the paradise planted by God the Creator,
how shall they be able to afford to another the living water of the
saving lava from the fountain which is enclosed within, and sealed with
a divine seal? And as the ark of Noah was nothing else than the
sacrament of the Church of Christ, which then, when all without were
perishing, kept those only safe who were within the ark, we are
manifestly instructed to look to the unity of the Church. Even as
also the Apostle Peter laid down, saying, “Thus also shall
baptism in like manner make you safe;”2942
showing that as they who were not in the
ark with Noah not only were not purged and saved by water, but at once
perished in that deluge; so now also, whoever are not in the Church
with Christ will perish outside, unless they are converted by penitence
to the only and saving lava of the Church.
16. But what is the greatness of his error,
and what the depth of his blindness, who says that remission of sins
can be granted in the synagogues of heretics, and does not abide on the
foundation of the one Church which was once based by Christ upon the
rock, may be perceived from this, that Christ said to Peter alone,
“Whatsoever thou shalt bind on earth shall be bound in heaven,
and whatsoever thou shalt loose on earth shall be loosed in
heaven.”2943
And
again, in the Gospel, when Christ breathed on the apostles alone,
saying, “Receive ye the Holy Ghost: whose soever sins ye
remit they are remitted unto them, and whose soever sins ye retain they
are retained.”2944
| 2944
John xx. 22, 23. [The two texts here quoted
lie at the base of Cyprian’s own theory; (1) to Peter
alone this gift to signify its singleness, (2) then the
same to all the apostles alone to signify their common and undivided
partnership in the use of this gift. Note the two alones and
one therefore. And see Treatise I.
infra.] | Therefore the power of remitting
sins was given to the apostles, and to the churches which they, sent by
Christ, established, and to the bishops who succeeded to them by
vicarious ordination.2945
| 2945
[Cyprian’s theory is thus professed by the Orient.] | But the enemies of the one
Catholic Church in which we are, and the adversaries of us who have
succeeded the apostles, asserting for themselves, in opposition to us,
unlawful priesthoods, and setting up profane altars, what else are they
than Korah, Dathan, and Abiram, profane with a like wickedness, and
about to suffer the same punishments which they did, as well as those
who agree with them, just as their partners and abettors perished with
a like death to theirs?
17. And in this respect I am justly
indignant at this so open and manifest folly of Stephen, that he who so
boasts of the place of his episcopate, and contends that he holds the
succession from Peter,2946
| 2946 [This
place and succession are conceded in the argument; but Stephen himself
does not appear to have claimed to be the Rock or to exercise the
authority of Peter. Vol. iii. p. 266.] |
on whom the foundations of the Church were laid, should introduce many
other rocks and establish new buildings of many churches; maintaining
that there is baptism in them by his authority. For they who are
baptized, doubtless, fill up the number of the Church. But he who
approves their baptism maintains, of those baptized, that the Church is
also with them. Nor does he understand that the truth of the
Christian Rock is overshadowed, and in some measure abolished, by him
when he thus betrays and deserts unity.2947
The apostle acknowledges that the
Jews, although blinded by ignorance, and bound by the grossest
wickedness, have yet a zeal for God. Stephen, who announces that
he holds by succession the throne of Peter, is stirred with no zeal
against heretics, when he concedes to them, not a moderate, but the
very greatest power of grace: so far as to say and assert that,
by the sacrament of baptism, the filth of the old man is washed away by
them, that they pardon the former mortal sins, that they make sons of God by heavenly
regeneration, and renew to eternal life by the sanctification of the
divine laver. He who concedes and gives up to heretics in this
way the great and heavenly gifts of the Church, what else does he do
but communicate with them for whom he maintains and claims so much
grace? And now he hesitates in vain to consent to them, and to be
a partaker with them in other matters also, to meet together with them,
and equally with them to mingle their prayers, and appoint a common
altar and sacrifice.
18. But, says he, “the name of Christ is of
great advantage to faith and the sanctification of baptism; so that
whosoever is anywhere so-ever baptized in the name of Christ,
immediately obtains the grace of Christ:” although this
position may be briefly met and answered, that if baptism without in
the name of Christ availed for the cleansing of man; in the name of the
same Christ, the imposition of hands might avail also for the reception
of the Holy Spirit; and the other things also which are done among
heretics will begin to seem just and lawful when they are done in the
name of Christ; as you have maintained in your letter that the name of
Christ could be of no avail except in the Church alone, to which alone
Christ has conceded the power of heavenly grace.
19. But with respect to the refutation of
custom which they seem to oppose to the truth, who is so foolish as to
prefer custom to truth, or when he sees the light, not to forsake the
darkness?—unless most ancient custom in any respect avail the
Jews, upon the advent of Christ, that is, the Truth, in remaining in
their old usage, and forsaking the new way of truth. And this
indeed you Africans are able to say against Stephen, that when you knew
the truth you forsook the error of custom. But we join custom to
truth, and to the Romans’ custom we oppose custom, but the custom
of truth; holding from the beginning that which was delivered by Christ
and the apostles.2948
Nor
do we remember that this at any time began among us, since it has
always been observed here, that we knew none but one Church of God, and
accounted no baptism holy except that of the holy Church.
Certainly, since some doubted about the baptism of those who, although
they receive the new prophets,2949
| 2949
[i.e., Montanists.] Or, “as we do the prophets.” | yet appear to recognise the same
Father and Son with us; very many of us meeting together in Iconium
very carefully examined the matter, and we decided that every baptism
was altogether to be rejected which is arranged for without the
Church.2950
| 2950
[See sec. 7, supra.] |
20. But to what they allege and say on
behalf of the heretics, that the apostle said, “Whether in
pretence or in truth, Christ is preached,”2951
it is idle for us to reply; when it is
manifest that the apostle, in his epistle wherein he said this, made
mention neither of heretics nor of baptism of heretics, but spoke of
brethren only, whether as perfidiously speaking in agreement with
himself, or as persevering in sincere faith; nor is it needful to
discuss this in a long argument, but it is sufficient to read the
epistle itself, and to gather from the apostle himself what the apostle
said.
21. What then, say they, will become of
those who, coming from the heretics, have been received without the
baptism of the Church? If they have departed this life, they are
reckoned in the number of those who have been catechumens indeed among
us, but have died before they were baptized,—no trifling2952
| 2952 Or,
“they not only speak of, (but have),” is a proposed reading
of this obscure passage, “non modo dicunt.” | advantage of
truth and faith, to which they had attained by forsaking error,
although, being prevented by death, they had not gained the
consummation of grace.2953
| 2953
[These, as the schoolmen teach, do virtually receive the sacrament,
though in voto tantum.] | But they who still abide in life
should be baptized with the baptism of the Church, that they may obtain
remission of sins, lest by the presumption of others they remain in
their old error, and die without the completion of grace. But
what a crime is theirs on the one hand who receive, or on the other,
theirs who are received, that their foulness not being washed away by
the laver of the Church, nor their sins put away, communion being
rashly seized, they touch the body and blood of the Lord, although it
is written, “Whosoever shall eat the bread or drink the cup of
the Lord unworthily, shall be guilty of the body and blood of the
Lord!”2954
22. We have judged, that those also whom they, who
had formerly been bishops in the Catholic Church, and afterwards had
assumed to themselves the power of clerical ordination, had baptized,
are to be regarded as not baptized. And this is observed among
us, that whosoever dipped by them come to us are baptized among us as
strangers and having obtained nothing, with the only and true baptism
of the Catholic Church, and obtain the regeneration of the laver of
life. And yet there is a great difference between him who
unwillingly and constrained by the necessity of persecution has given
way, and him who with a profane will boldly rebels against the Church,
or with impious voice blasphemes against the Father and God of Christ
and the Creator of the whole world. And Stephen is not ashamed to
assert and to say that remission of sins can be granted by those who are themselves set fast in
all kinds of sins, as if in the house of death there could be the laver
of salvation.
23. What, then, is to be made of what is
written, “Abstain from strange water, and drink not from a
strange fountain,”2955
if, leaving the sealed fountain of the Church, you take up strange
water for your own, and pollute the Church with unhallowed
fountains? For when you communicate with the baptism of heretics,
what else do you do than drink from their slough and mud; and while you
yourself are purged with the Church’s sanctification, you become
befouled with the contact of the filth of others? And do you not
fear the judgment of God when you are giving testimony to heretics in
opposition to the Church, although it is written, “A false
witness shall not be unpunished?”2956
But indeed you are worse than all
heretics. For when many, as soon as their error is known, come
over to you from them that they may receive the true light of the
Church, you assist the errors of those who come, and, obscuring the
light of ecclesiastical truth, you heap up the darkness of the
heretical night; and although they confess that they are in sins, and
have no grace, and therefore come to the Church, you take away from
them remission of sins, which is given in baptism, by saying that they
are already baptized and have obtained the grace of the Church outside
the Church, and you do not perceive that their souls will be required
at your hands when the day of judgment shall come, for having denied to
the thirsting the drink of the Church, and having been the occasion of
death to those that were desirious of living. And, after all
this, you are indignant!
24. Consider with what want of judgment you
dare to blame those who strive for the truth against falsehood.
For who ought more justly to be indignant against the
other?—whether he who supports God’s enemies, or he who, in
opposition to him who supports God’s enemies, unites with
us on behalf of the truth of the Church?—except that it is
plain that the ignorant are also excited and angry, because by the want
of counsel and discourse they are easily turned to wrath; so that of
none more than of you does divine Scripture say, “A wrathful man
stirreth up strifes, and a furious man heapeth up sins.”2957
For what
strifes and dissensions have you stirred up throughout the churches of
the whole world! Moreover, how great sin have you heaped up for
yourself, when you cut yourself off from so many flocks! For it
is yourself that you have cut off. Do not deceive yourself, since
he is really the schismatic who has made himself an apostate from the
communion of ecclesiastical unity.2958
| 2958
[This, by the structure of the argument, is supposed to be said to
Stephen.] | For while you think that all may
be excommunicated by you, you have excommunicated yourself alone from
all; and not even the precepts of an apostle have been able to mould
you to the rule of truth and peace, although he warned, and said,
“I therefore, the prisoner of the Lord, beseech you that ye walk
worthy of the vocation wherewith ye are called, with all lowliness and
meekness, with long-suffering, forbearing one another in love;
endeavouring to keep the unity of the Spirit in the bond of
peace. There is one body and one Spirit, even as ye are called in
one hope of your calling; one Lord, one faith, one baptism; one God and
Father of all, who is above all, and through all, and in us
all.”2959
25. How carefully has Stephen fulfilled
these salutary commands and warnings of the apostle, keeping in the
first place lowliness of mind and meekness! For what is more
lowly or meek than to have disagreed with so many bishops throughout
the whole world, breaking peace with each one of them in various kinds
of discord:2960
| 2960 [By
Canon XIX. of Nicæa the Paulianists were compelled to observe the
Carthaginian discipline, which was a Catholic decision, so far, in
Cyprian’s favour. His position was not condemned.] | at one
time with the eastern churches, as we are sure you know; at another
time with you who are in the south, from whom he received bishops as
messengers sufficiently patiently and meekly not to receive them even
to the speech of an ordinary conference; and even more, so mindful of
love and charity as to command the entire fraternity, that no one
should receive them into his house, so that not only peace and
communion, but also a shelter and entertainment, were denied to them
when they came! This is to have kept the unity of the Spirit in
the bond of peace, to cut himself off from the unity of love,2961
| 2961
[These passages are noted here, because they all must be borne in
mind when we come to the Treatise on Unity.] | and to make
himself a stranger in all respects from his brethren, and to rebel
against the sacrament and the faith with the madness of contumacious
discord! With such a man can there be one Spirit and one body, in
whom perchance there is not even one mind, so slippery, and shifting,
and uncertain is it?
26. But as far as he is concerned, let us
leave him;2962
| 2962
[These passages are noted here, because they all must be borne in
mind when we come to the Treatise on Unity.] | let us rather
deal with that concerning which there is the greatest question.
They who contend that persons baptized among the heretics ought to be
received as if they had obtained the grace of lawful baptism, say that
baptism is one and the same to them and to us, and differs in no
respect. But what says the Apostle Paul? “One Lord,
one faith, one baptism, one God.”2963
If the baptism of heretics be one
and the same with
ours, without doubt their faith also is one; but if our faith is one,
assuredly also we have one Lord: if there is one Lord, it follows
that we say that He is one.2964
| 2964
Otherwise “unity.” Some commentators omit this
clause. | But if this unity which cannot be
separated and divided at all, is itself also among heretics, why do we
contend any more? Why do we call them heretics and not
Christians? Moreover, since we and heretics have not one God, nor
one Lord, nor one Church, nor one faith, nor even one Spirit, nor one
body, it is manifest that neither can baptism be common to us with
heretics, since between us there is nothing at all in common. And
yet Stephen is not ashamed to afford patronage to such in opposition to
the Church, and for the sake of maintaining heretics to divide the
brotherhood and in addition, to call Cyprian “a false Christ and
a false apostle, and a deceitful worker.”2965
| 2965
[“Pseudo-Christum, pseudo-apostolum, et dolosum
operarium.” Compare Cyprian’s meekness (p. 386) with
this.] | And he, conscious that all these
characters are in himself, has been in advance of you, by falsely
objecting to another those things which he himself ought deservedly to
hear. We all bid you, for all our sakes, with all the bishops who
are in Africa, and all the clergy, and all the brotherhood, farewell;
that, constantly of one mind, and thinking the same thing, we may find
you united with us even though afar off.2966
| 2966 [This
letter may be too much like Stephen’s, in a spirit not so meek as
is becoming; but it is not less conclusive as a testimony.] | E.C.F. INDEX & SEARCH
|
