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Cyprian
We now reach a very different character from that of his predecessor; and in him we encounter the germinant spirit which, in long after-ages, was able to overcome the discipline of the Church.[3085] At this time, and during the great synodical period, these personal caprices were made light of: the canons and constitutions of the Church were strong enough to check them; and such was the predominance of the Eastern mind, for many generations, that the ship of the Church was not thrown out of trim. Let us carefully note this historical point, however, and the spirit in which our great author exposes the elements of error.
Having elsewhere touched upon the quotation attributed to Tertullian,[3086] I need not repeat what has been said of this once very painfully agitated matter. But, as to the quotations of the African Fathers generally, it ought to be understood that there was a vetus Italabefore Jerome,—more than one, no doubt,—to which that Father was largely indebted for the text now called the Vulgate. Vercellone assured Dean Burgon that there was indeed one established Latin text,[3087] an old Itala.
Scrivener[3088] says candidly, “It is hard to believe that 1 John v. 7 was not cited by Cyprian;” and again, “The African writers Vigilius of Thapsus (at the end of the fifth century) and Fulgentius (circa 520) in two places expressly appeal to the three heavenly Witnesses.” So, too, Victor Vitensis, in the notable case of the African king of the Vandals. The admission of Tischendorf is also cited by Scrivener. Tischendorf says, “Gravissimus est Cyprianus (in Tract. de Eccles. Unitate), Dicit Dominus, Ego et Pater unum sumus (Joann. x. 30); et, iterum, de Patre, Filio, et Spiritu Sancto, scriptum est, Et tres unum sunt.” Tischendorf adds the testimony of this epistle to Jubaianus. And Scrivener decides that “it is surely safer and more candid to admit that Cyprian read it in his copies, than to resort to,” etc., the usual explainings away. To this note of this same erudite scholar the reader may also turn for satisfaction as to the reasons against authenticity. But primarily, to meet questions as to versions used by Cyprian, let him consult the same invaluable work (p. 269) on the Old Latin before Jerome. I have added an important consideration in a note to the Anonymous Treatise on Baptism, which follows (infra), with other documents, in our Appendix.[3089]
Here is an appeal to the ἀρχαῖα ἔθη, that explains other references to “the Root and Origin,” which he here identifies with our Lord,[3090] and “the evangelical and apostolic tradition.” This was the understanding at Nicæa: “ut si in aliquo nutaverit et vacillaverit veritas, ad originem dominicam et evangelicam et apostolicam traditionem revertamur.” Is not this the grand catholicon for the disorders of modern Christendom? “Nam consuetudo, sine veritate, vetustaserroris est,” says Cyprian in this very Epistle.[3091] And, “If we return to the head and source of divine tradition, human error ceases.”
The contest with Stephen, bishop of Rome, will require no great amount of annotation here, chiefly because the matter has no practical bearings, except as it incidentally proves what was the relation of Stephen to other bishops and to the Catholic Church. In this letter (sec. 6) Firmilian accuses Stephen of “daring to make a departure from the peace and unity of the Catholic Church.” And (in sec. 16), further, he sets forth, for the Easterns, the same theory of unity which Cyprian had expounded for the West; viz., the unity of the episcopate. He interprets the parallel texts (Matthew xvi. 19 and John xx. 22-23) of bestowal in the same manner. His idea is, that, had the latter bestowal been the only one, the apostles might have felt that each had only a share in the same respectively; while, as it stands, there is one episcopate only: in effect, only “one bishop;” each apostle and every bishop, by “vicarious ordination,” holding for his flock in his own See all that Christ gave to Peter himself, save only the personal privilege of a leader in opening the door to the Gentiles,[3092] and in teaching the apostles the full meaning of the gift. The point here is not whether this was the true meaning of our Lord: it is merely that such was the understanding of the Ante-Nicene Fathers.[3093]
Further (sec. 17), he complains of Stephen for his folly in assuming that he had received some superior privileges as the successor of Peter; also censures him for “betraying and deserting unity.” So (in sec. 25) he reflects on Stephen for “disagreeing with so many bishops throughout the world…with the Eastern churches and with the South.” He adds, “with such a man, can there be one spirit and one body?”
Firmilian was of Cappadocia, and a disciple of Origen. The interest of his letter turns upon its entire innocence of any conception that Stephen has a right to dictate; and, while it shows a dangerous tendency in the latter personally to take airs upon himself as succeeding the primate of the apostolic college, it proves not less that the Church was aware of no ground for it, but held all bishops equally responsible for unity by communion with their brethren. To make them thus responsible to him and his See had probably not even entered Stephen’s head. He was rash and capricious in his resort to measures by which every bishop felt bound to separate himself from complicity with open heretics, and he seems to have had local usage on his side. But how admirable the contrasted forbearance of Cyprian, whose views were equally strong, but who protested against all coercive measures against others.
Cyprian’s moderation is conspicuous in his views of clinic baptism; for, though Novatian knew none other, he forbore to urge this irregularity against him. Even the good Cornelius was not so forbearing.[3094] St. Cyprian seems to be the earliest apologist for sprinkling. See Wall, Reflections on Baptism of Infants (Wall’s Works), vol. iii. p. 219, for a refutation of Tertullian’s supposed admission of “a little sprinkling.”[3095] And see Beveridge on Trine Immersion, Works, vol. xii. p. 86; also Canon L., Apostolical Canons.
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