Chapter 5.—6. And so it is that often something is imperfectly revealed to the more learned, that their patient and humble charity, from which proceeds the greater fruit, may be proved, either in the way in which they preserve unity, when they hold different opinions on matters of comparative obscurity, or in the temper with which they receive the truth, when they learn that it has been declared to be contrary to what they thought. And of
these two we have a manifestation in the blessed Cyprian of the one, viz., of the way in which he preserved unity with those from whom he differed in opinion. For he says, "Judging no one nor depriving any one of the right of communion if he differ from us."1221
| 1221 See above, c. ii. 3.
|
And the other, viz., in what temper he could receive the
truth when found to be different from what he thought it, though his letters are
silent on the point, is yet proclaimed by his merits. If there is no letter extant to
prove it, it is witnessed by his
crown of martyrdom; if the
Council of
bishops declare it not, it is declared by the
host of
angels. For it is no
small proof of a most
peaceful soul, that he won the
crown of martyrdom in that
unity from which he
would not separate, even though he differed from it. For we are but men; and it is therefore a
temptation incident to men that we should hold views at variance with the
truth on any point. But to come through too great
love for our own opinion, or through
jealousy of our betters, even to the
sacrilege of dividing the
communion of the
Church, and of founding
heresy or
schism, is a presumption worthy of the
devil. But never in any point to
entertain an opinion at variance with the
truth is
perfection found only in the
angels. Since then we are men, yet forasmuch as in
hope we are
angels, whose equals we shall be in the resurrection,
1222
at any rate, so long as we are wanting in the
perfection of
angels, let us at least be without the presumption of the
devil. Accordingly the
apostle says, "There hath no
temptation taken you but such as is common to man."
1223
It is therefore part of man’s
nature to be sometimes wrong. Wherefore he says in another place, "Let us therefore, as many as be
perfect, be thus
minded: and if in anything ye be otherwise
minded,
God shall
reveal even this unto you."
1224
But to whom does He
reveal it when it is His will (be it in this
life or in the
life to come),
save to those who
walk in the way of
peace, and stray not aside into any
schism? Not to such as those who have not known the way of
peace,
1225
| 1225 Rom. iii. 17; see on i. 19, 29.
|
or for some other cause have broken the
bond of
unity. And so, when the
apostle said, "And if in anything ye be otherwise
minded,
God shall
reveal even this unto you," lest they should think that besides the way of
peace their own wrong views might be
revealed to them, he immediately added, "Nevertheless, whereto we have already attained, let us
walk by the same rule."
1226
And Cyprian, walking by this rule, by the most persistent tolerance, not simply by the shedding of his
blood, but because it was shed in
unity (for if he gave his body to be
burned, and had not
charity, it would
profit him nothing
1227
), came by the confession of martyrdom to the
light of the angels, and if not before, at least then, acknowledged the revelation of the truth on that point on which, while yet in error, he did not prefer the maintenance of a wrong opinion to the bond of unity.
E.C.F. INDEX & SEARCH
