The Church of England cleared from the charge of Schism. Allies Thomas William
having pronounced Cœcilianus innocent, and condemned Donatus, who had made the schism at Carthage, your party again went to the Emperor, and murmured against the judgment of the Bishops in which they had been beaten. For how can the guilty party praise the judge by whose sentence he has been beaten? Yet a second time the most indulgent Emperor assigned other Bishops as judges, at Arles, in Gaul, and from them your party appealed to the Emperor himself, until he too heard the cause, and pronounced Cœcilianus innocent, and them false accusers." Did he who wrote these words mean to censure Constantine for granting a second hearing after the judgment of Pope Melchiades?
"Basilides," says Mr. Newman, "deposed in Spain, betakes himself to Rome, and gains the ear of St. Stephen." This, however, is only half the case. It comes to the knowledge of St. Cyprian that he has done so. Let us take Fleury's account.28 "As Basilides and Martial still endeavoured to force themselves back upon their sees, Felix and Sabinus, their legitimate successors, went to Carthage with letters from the Churches of Leon, Asturia, and Merida, and from another Felix, Bishop of Sarragossa, known in Africa as attached to the faith, and a defender of the truth. These letters were read in a Council of thirty-six Bishops, at the head of whom was St. Cyprian, who answered in the name of all by a letter addressed to the Priest Felix, and to the faithful people of Leon and Asturia, and to the Deacon Lœlius, with the people of Merida." In this letter he says, "Wherefore,29 according to Divine tradition, and Apostolic observance, that is to be kept and observed, which is observed by us also, and generally throughout all the provinces, that in order rightly to celebrate ordinations, the nearest Bishops of the same province should meet together with that people for whom the head is ordained, and the Bishop should be chosen in the presence of the people, which is most fully acquainted with the life of every one, and has observed the conduct of each individual from his conversation. And this we see was observed by you in the ordination of our colleague Sabinus, so that, according to the suffrage of the whole brotherhood, and the judgment of the Bishops, who were either present, or had sent you letters about him, the Episcopate was conferred upon him, and hands laid upon him in the place of Basilides. Nor can it invalidate a rightful ordination, that Basilides, after the detection of his crimes and the laying bare his conscience even by his own confession, going to Rome deceived our colleague Stephen, who was far removed and ignorant of the thing as it was really done, that he might make interest for an unjust restoration to that Episcopate from which he had been rightfully deposed. It comes to this, that the crimes of Basilides have been rather doubled than wiped away, since to his former sins, the crime of deceit and circumvention has been added. Nor should he be so much blamed, who through negligence was overreached, as the other execrated, who fraudulently deceived. But if Basilides could overreach men, God he cannot," &c. If the appeal of Basilides to Stephen proves the Roman Primacy, what does the subsequent appeal of the people of Leon, Asturia, and Merida, to Carthage, prove? And if the restoration of Basilides by Stephen, proves that he possessed that power, what does the subsequent pronouncing of that restoration void by Cyprian and his brother Bishops, without even first acquainting Stephen, prove?
In truth, all the acts of St. Cyprian's Episcopate, of which we have given several in illustration, are an indisputable assurance to the candid mind that he treated the Roman Pontiff simply as his brother, – his elder brother, indeed, – holding the first see in Christendom, but, individually, as liable to err as himself. And it is equally clear that St. Augustin, a hundred and forty years later, did not censure him for this. What we have seen, is this. In the matter of Fortunatus and Felicissimus, Cyprian rejects with vehement indignation their appeal to Rome: in the case of Marcian of Arles, he writes as an equal to Pope Stephen, almost enjoining him what to do: in the question of rebaptizing heretics, he disregards St. Stephen's judgment, and the anathema which accompanies it; and how strong St. Firmilian's language is we need not repeat, who declares that St. Stephen's excommunication only cut off himself: in the case of Basilides, he deposes afresh one whom Stephen had restored.
Such are the illustrations afforded by the preceding century to what we have stated was the unquestioned constitution of the Catholic Church at the time of the Council of Nicea; viz. that while the three great Sees of Rome, Alexandria, and Antioch exercised a powerful but entirely paternal influence on their colleagues, that of Rome having the undoubted primacy, not derived from the gift of Councils, or the rank of the imperial city, but from immemorial tradition as the See of St. Peter; yet, at the same time, the fullness of the priesthood, and with it all power to govern the Church, were acknowledged to reside in the whole Episcopal Body. "The Bishop," says Thomassin, quoting with approbation a Greek writer, as representing the doctrine of the early Fathers, and of the universal Church since, "is the complete image in the Church on earth of Him who in the holy Trinity alone bears the name of Father, as being the first principle without principle, and the fruitful source of the other Persons, and of all the divine perfections… The Bishop communicates the Priesthood, as He who is without principle in the Godhead, and is therefore called Father."30 The Apostolic Canons, and those of the Council of Nicea, are the legislative acts bearing witness to this order of things: the conduct and words of St. Cyprian, St. Firmilian, and St. Augustin, which we have instanced, and an innumerable multitude of other cases, exhibit it in full life and vigour; while, on the other side, there is absolutely nothing to allege.
The history of the Church during the three hundred years following the Nicene Council is but a development of this constitution. The problem was, how to combine in the harmonious action of One organized Body those Apostolical powers which resided in the Bishops generally. The Patriarchal system was the result. As the Church increased in extent, her rulers would increase in number. This multiplication, which would tend so much to augment the centrifugal force, was met by increased energy in the centripetal: the power of the Patriarchs, and specially of the Bishop of Rome, grew. It is impossible, in my present limits, to follow this out, but I propose to give a few specimens, as before, in illustration.
In so vast a system of interlaced and concurrent powers as the Church of Christ presented, differences would continually arise; and in so profound a subject-matter as the Christian revelation, heresies would be continually starting up: to arrange the former, and to expel or subjugate the latter, the Bishops, says Thomassin, having already more than once appealed to the Christian Emperors for the calling of great Councils, saw the danger of suffering the Imperial authority to intervene in ecclesiastical causes, and sought to establish a new jurisprudence on this head.31 "The Council of Antioch (A.D. 341), and that of Sardica (A.D. 347), which were held almost at the same time, – the one in the East, the other in the West, – set about this in a very different manner, aiming, however, at the same end. The Council of Antioch ordered that Bishops, Priests, and Deacons, who should have been condemned by a provincial Council, might recur to a larger Council of Bishops; but that if they carried their complaints before the Emperor they could never be reestablished in their dignity." "One must in good faith admit, that this regulation had much conformity with what had been practised in the first ages of obscurity and persecution, for it was in the same way that extraordinary Councils had been held, such as were those of Antioch against Paul of Samosata, Bishop of that great city. It was the Metropolitans and Bishops of the neighbourhood who assembled with those of the Province where the flame of a great dissension had been kindled. The Council of Sardica, urged by the same desire to break through the custom which was introducing itself, of having recourse to the Emperor for judgment of spiritual causes of the Church, bethought itself of another means, which was not less conformable to the practice of the preceding centuries, and which had, beside that, much foundation in the Holy Scriptures. For Jesus Christ, having given the Primacy, and the rank of Head, to St. Peter, above the other Apostles, and having given successors as well to the Apostles, to wit, all the Bishops, as to St. Peter, to wit, the Roman Pontiffs; moreover, having willed that His Church should remain for ever one by the union of all Bishops with their Head, it is manifest, that if the Bishops of a province could not agree in their Provincial Council, and if the Bishops of several provinces had disputes between each other, the most natural way to finish these differences was to introduce the authority of the Head, and of him whom Jesus Christ has established as the centre of unity of His universal Church."
Accordingly, at the Council of Sardica, attended by St. Athanasius,
Fleury, liv. vii. 23.
Ep. 68. S. Cypriani.
Liv. i. ch. 2, sect. 5.
Liv. i. ch. 3, sect. 8.