A Source Book for Ancient Church History Part 28

The tract ent.i.tled _On the Unity of the Catholic Church_ is the most famous of Cyprians works. As the theory there developed is opposed to that which became dominant, and as Cyprian was regarded as the great upholder of the Churchs const.i.tution, interpolations were early made in the text which seriously distort the sense.

These interpolations are to-day abandoned by all scholars. The best critical edition of the works of Cyprian is by W. von Hartel in the CSEL, but critical texts of the following pa.s.sage with references to literature and indication of interpolations may be found in Mirbt (Prot.), n. 52, and in Kirch (R. C.), n. 234 (chapter 4 only).

Ch. 4. The Lord speaks to Peter, saying: I say unto thee, that thou art Peter; and upon this rock I will build my Church and the gates of h.e.l.l shall not prevail against it. I will give thee the keys of the Kingdom of Heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven; and whatsoever thou shalt loose on earth shall be loosed also in heaven (Matt. 16:18, 19). [To the same He says after His resurrection: Feed my sheep (John 21:15). Upon him He builds His Church, and to him He commits His sheep to be fed, and although. _Interpolation._] Upon one he builds the Church, although also to all the Apostles after His resurrection He gives an equal power and says, As the Father has sent me, I also send you: receive ye the Holy Ghost: whosesoever sins ye retain, they shall be retained (John 20:21); yet, that He might show the unity, [He founded one see. _Interpolation._] He arranged by His authority the origin of that unity as beginning from one. a.s.suredly the rest of the Apostles were also what Peter was, with a like partners.h.i.+p both of honor and power; but the beginning proceeds from unity [and the primacy is given to Peter. _Interpolation._], that there might be shown to be one Church of Christ [and one see. And they are all shepherds, but the flock is shown to be one which is fed by the Apostles with unanimous consent.

_Interpolation._]. Which one Church the Holy Spirit also in the Song of Songs designates in the person of the Lord and says: My dove, my spotless one, is but one. She is the only one of her mother, chosen of her that bare her (Cant. 6:9). Does he who does not hold this unity of the Church [unity of Peter. _Corrupt reading._] think that he holds the faith? Does he who strives against and resists the Church [who deserts the chair of Peter. _Interpolation._] trust that he is in the Church, when, moreover, the blessed Apostle Paul teaches the same things and sets forth the sacrament of unity, saying, There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one G.o.d? (Eph. 4:4.)

Ch. 5. And this unity we ought to hold firmly and a.s.sert, especially we bishops who preside in the Church, that we may prove the episcopate itself to be one and undivided. Let no one deceive the brotherhood by a falsehood; let no one corrupt the truth by a perfidious prevarication. The episcopate is one, each part of which is held by each one in its entirety.

The Church, also, is one which is spread abroad far and wide into a mult.i.tude by an increase of fruitfulness. As there are many rays of the sun, but one light, and many branches of a tree, but one strength based upon its tenacious root, and since from one spring flow many streams, although the multiplicity seems diffused in the liberality of an overflowing abundance, yet the unity is still preserved in its source.

(_b_) Firmilian of Cesarea, _Ep. ad Cyprianum_, in Cyprian, _Ep. 74_ [=75]. (MSL, 3:1024.)

The matter in dispute was the rebaptism of those heretics who had received baptism before they conformed to the Church. See 52. It was the burning question after the rise of the Novatian sect.

Stephen, bishop of Rome (254-257), had excommunicated a number of churches and bishops, among them probably Cyprian himself. See the epistle of Dionysius to Sixtus of Rome, the successor of Stephen, in Eusebius, _Hist. Ec._, VII, 5. He (Stephen) therefore had written previously concerning Helenus and Firmilia.n.u.s and all those in Cilicia, Cappadocia, Galatia, and the neighboring countries, saying that he would not communicate with them for this same cause: namely, that they rebaptized heretics. This att.i.tude of Stephen roused no little resentment in the East, as is shown by the indignant tone of Firmilian, who recognizes no authority in Rome. The text may be found in Mirbt, n. 74, and in part in Kirch, n. 274. The epistle of Firmilian is to be found among the epistles of Cyprian, to whom it was written.

Ch. 2. We may in this matter give thanks to Stephen that it has now happened through his unkindness [inhumanity] that we receive proof of your faith and wisdom.

Ch. 3. But let these things which were done by Stephen be pa.s.sed by for the present, lest, while we remember his audacity and pride, we bring a more lasting sadness on ourselves from the things he has wickedly done.

Ch. 6. That they who are at Rome do not observe those things in all cases which have been handed down from the beginning, and vainly pretend the authority of the Apostles, any one may know; also, from the fact that concerning the celebration of the day of Easter, and concerning many other sacraments of divine matters, one may see that there are some diversities among them, and that all things are not observed there alike which are observed at Jerusalem; just as in very many other provinces also many things are varied because of the difference of places and names, yet on this account there is no departure at all from the peace and unity of the Catholic Church. And this departure Stephen has now dared to make; breaking the peace against you, which his predecessors have always kept with you in mutual love and honor, even herein defaming Peter and Paul, the blessed Apostles, 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 human which maintains heretics, and a.s.serts that they have baptism, which belongs to the Church alone.

Ch. 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 of Peter, on whom the foundation of the Church was laid, should introduce many other rocks and establish new buildings of many churches, maintaining that there is a baptism in them by his authority; for those who are baptized, without doubt, make up the number of the Church. 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.

Ch. 19. 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. Nor do we remember that this at any time began among us, since it has always been observed here, that we have known none but one Church of G.o.d, and have accounted no baptism holy except that of the holy Church.

Ch. 24. Consider with what want of judgment you dare to blame those who strive for the truth against falsehood.(82) For how many 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. For while you think that all may be excommunicated by you, you have alone excommunicated yourself from all; and not even the precepts of an Apostle have been able to mould you to the rule of truth and peace.(83)

Ch. 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: at one time with the Easterns, as we are sure is not unknown to you; at another time with you who are in the south, from whom he received bishops as messengers sufficiently patiently and meekly as not to receive them even to the speech of common conference; and, even more, so unmindful of love and charity as to command the whole brotherhood 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, and to make himself a stranger in all things to his brethren, and to rebel against the sacrament and the faith with the madness of contumacious discord. Stephen is not ashamed to afford patronage to such a position in 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, and he, conscious that all these characters are for himself, has been in advance of you by falsely objecting to another those things which he himself ought to bear.

52. Controversy over Baptism by Heretics

In the great persecutions schisms arose in connection with the administration of discipline (_cf._ 46). The schismatics held in general the same faith as the main body of Christians. Were the sacraments they administered to be regarded, then, as valid in such a sense that when they conformed to the Catholic Church, which they frequently did, they need not be baptized, having once been validly baptized; or should their schismatic baptism be regarded as invalid and they be required to receive baptism on conforming if they had not previously been baptized within the Church? Was baptism outside the unity of the Church valid? Rome answered in the affirmative, admitting conforming schismatics without distinguis.h.i.+ng as to where they had been baptized; North Africa answered in the negative and required not, indeed, a second baptism, but claimed that the Churchs baptism was alone valid, and that if the person conforming had been baptized in schism he had not been baptized at all. This view was shared by at least some churches in Asia Minor (_cf._ 51, _b_), and possibly elsewhere. It became the basis of the Donatist position (_cf._ 62), which schism shared with the Novatian schism the opinion, generally rejected by the Church, that the validity of a sacrament depended upon the spiritual condition of the minister of the sacrament, _e.g._, whether he was in schism or not.

Additional source material: Seventh Council of Carthage (ANF, vol.

V); Eusebius, _Hist. Ec._, VII, 7:4-6; Augustine, _De Baptismo contra Donatistas_, Bk. III (PNF, ser. I, vol. IV).

(_a_) Cyprian, _Ep. ad Jubianum_, _Ep._ 73, 7 [=72]. (MSL, 3:1159, 168.)

A portion of this epistle may be found in Mirbt, n. 70.

Ch. 7. It is manifest where and by whom the remission of sins can be given, _i.e._, that remission which is given by baptism. For first of all the Lord gave the power to Peter, upon whom He built the Church, and whence he appointed and showed the source of unity, the power, namely, that that should be loosed in heaven which he loosed on earth [John 20:21 quoted]. When we perceive that only they who are set over the Church and established in the Gospel law and in the ordinance of the Lord are allowed to baptize and to give remission of sins, we see that outside of the Church nothing can be bound or loosed, for there there is no one who can either bind or loose anything.

Ch. 21. Can the power of baptism be greater or of more avail than confession, than suffering when one confesses Christ before men, and is baptized in his own blood? And yet, even this baptism does not benefit a heretic, although he has confessed Christ and been put to death outside the Church, unless the patrons and advocates of heretics [_i.e._, those whom Cyprian is opposing] declare that the heretics who are slain in a false confession of Christ are martyrs, and a.s.sign to them the glory and the crown of martyrdom contrary to the testimony of the Apostle, who says that it will profit them nothing although they are burned and slain. But if not even the baptism of a public confession and blood can profit a heretic to salvation, because there is no salvation outside of the Church, how much less shall it benefit him if, in a hiding-place and a cave of robbers stained with the contagion of adulterous waters, he has not only not put off his old sins, but rather heaped up still newer and greater ones! Wherefore baptism cannot be common to us and to heretics, to whom neither G.o.d the Father nor Christ the Son, nor the Holy Ghost, nor the faith, nor the Church itself is common. And wherefore they ought to be baptized who come from heresy to the Church, so that they who are prepared and receive the lawful and true and only baptism of the holy Church, by divine regeneration for the kingdom of G.o.d may be born of both sacraments, because it is written: Except a man be born of water and of the Spirit, he cannot enter the kingdom of G.o.d [John 3:5].

Ch. 26. These things, dearest brother, we have briefly written to you according to our modest abilities, prescribing to none and prejudging none, so as to prevent any one of the bishops doing what he thinks well, and having the free exercise of his judgment.

(_b_) Cyprian, _Ep. ad Magnum_, _Ep._ 75 [=69]. (MSL, 3:1183.) _Cf._ Mirbt, n. 67.

With your usual diligence you have consulted my poor intelligence, dearest son, as to whether, among other heretics, they also who come from Novatian ought, after his profane was.h.i.+ng, to be baptized and sanctified in the Catholic Church, with the lawful, true, and only baptism of the Church. In answer to this question, as much as the capacity of my faith and the sanct.i.ty and truth of the divine Scriptures suggest, I say that no heretics and schismatics at all have any right to power. For which reason Novatian, since he is without the Church and is acting in opposition to the peace and love of Christ, neither ought to be, nor can be, omitted from being counted among the adversaries and antichrists. For our Lord Jesus Christ, when He declared in His Gospel that those who were not with Him were His adversaries, did not point out any species of heresy, but showed that all who were not with Him, and who were not gathering with Him, were scattering His flock, and were His adversaries, saying: He that is not with me is against me, and he that gathereth not with me scattereth [Luke 11:23]. Moreover, the blessed Apostle John distinguished no heresy or schism, neither did he set down any specially separated, but he called all who had gone out from the Church, and who acted in opposition to the Church, antichrists, saying, Ye have heard that Antichrist cometh, and even now are come many antichrists; wherefore we know that this is the last time. They went out from us, but they were not of us, for if they had been of us, they would have continued with us [I John 2:18 _f._]. Whence it appears that all are adversaries of the Lord and are antichrists who are known to have departed from the charity and from the unity of the Catholic Church.

53. The Beginnings of Monasticism

Asceticism in some form is common to almost all religions. It was practised extensively in early Christianity and ascetics of both s.e.xes were numerous. This asceticism, in addition to a life largely devoted to prayer and fasting, was marked by refraining from marriage. But these ascetics lived in close relations with those who were non-ascetics.

Monasticism is an advance upon this earlier asceticism in that it attempts to create, apart from non-ascetics, a social order composed only of ascetics in which the ascetic ideals may be more successfully realized.

The transition was made by the hermit life in which the ascetic lived alone in deserts and other solitudes. This became monasticism by the union of ascetics for mutual spiritual aid. This advance is a.s.sociated with St.

Anthony. See also Pachomius, in 77.

Additional source material: Pseudo-Clement. _De Virginitate_ (ANF, VIII, 53); Methodius, _Symposium_ (ANF, VI, 309); the _Lausiac History of Palladius_, E. C. Butler, _Texts and Studies_, Cambridge, 1898; _Paradise, or Garden of the Holy Fathers_, trans.

by E. A. W. Budge, London, 1907.

Athanasius, _Vita S. Antonii_, 2-4, 44. (MSG, 26:844, 908.)

Anthony, although not the first hermit, gave such an impetus to the ascetic life and did so much to bring about some union of ascetics that he has been popularly regarded as the founder of monasticism. He died 356, at the age of one hundred and five. His _Life_, by St. Athanasius, although formerly attacked, is a genuine, and, on the whole, trustworthy account of this remarkable man. It was written either 357 or 365, and was translated into Latin by Evagrius of Antioch (died 393). Everywhere it roused the greatest enthusiasm for monasticism. The _Life of St. Paul of Thebes_, by St. Jerome, is of very different character, and of no historical value.

Ch. 2. After the death of his parents, Anthony was left alone with one little sister. He was about eighteen or twenty years old, and on him rested the care of both the home and his sister. Now it happened not six months after the death of his parents, and when he was going, according to custom, into the Lords house, and was communing with himself, that he reflected as he walked how the Apostles left all and followed the Saviour, and how, in the Acts, men sold their possessions and brought and laid them at the Apostles feet for distribution to the needy, and what and how great a hope was laid up for them in heaven. While he was reflecting on these things he entered the church, and it happened that at that time the Gospel was being read, and he heard the Lord say to the rich man: If thou wouldest be perfect, go and sell that thou hast and give to the poor; and come and follow me and thou shalt have treasure in heaven. Anthony, as though G.o.d had put him in mind of the saints and the pa.s.sage had been read on his account, went out straightway from the Lords house, and gave the possessions which he had from his forefathers to the villagersthey were three hundred acres, productive and very fairthat they should be no more a clog upon himself and his sister. And all the rest that was movable he sold, and, having got together much money, he gave it to the poor, reserving a little, however, for his sisters sake.

Ch. 3. And again as he went into the Lords house, and hearing the Lord say in the Gospel, Be not anxious for the morrow, he could stay no longer, but went and gave also those things to the poor. He then committed his sister to known and faithful virgins, putting her in a convent [_parthenon_], to be brought up, and henceforth he devoted himself outside his house to ascetic discipline, taking heed to himself and training himself patiently. For there were not yet many monasteries in Egypt, and no monk at all knew of the distant desert; but every one of those who wished to give heed to themselves practised the ascetic discipline in solitude near his own village. Now there was in the next village an old man who had lived from his youth the life of a hermit. Anthony, after he had seen this man, imitated him in piety. And at first he began to abide in places outside the village. Then, if he heard of any good man anywhere, like the prudent bee, he went forth and sought him, nor did he turn back to his own place until he had seen him; and he returned, having got from the good man supplies, as it were, for his journey in the way of virtue.

So dwelling there at first, he steadfastly held to his purpose not to return to the abode of his parents or to the remembrance of his kinsfolk; but to keep all his desire and energy for the perfecting of his discipline. He worked, however, with his hands, having heard that he who is idle, let him not eat, and part he spent on bread and part he gave to the needy. And he prayed constantly, because he had learned that a man ought to pray in secret unceasingly. For he had given such heed to what was read that none of those things that were written fell from him to the ground; for he remembered all, and afterward his memory served him for books.

Ch. 4. Thus conducting himself, Anthony was beloved by all. He subjected himself in sincerity to the good men he visited, and learned thoroughly wherein each surpa.s.sed him in zeal and discipline. He observed the graciousness of one, the unceasing prayer of another; he took knowledge of ones freedom from anger, and anothers kindliness; he gave heed to one as he watched, to another as he studied; one he admired for his endurance, another for his fasting and sleeping on the ground; he watched the meekness of one, and the long-suffering of another; and at the same time he noted the piety toward Christ and the mutual love which animated all.

Athanasius describes Anthonys removal to the desert and the coming of disciples to him, and weaves into his narrative, in the form of a speech, a long account of the discipline laid down, probably by Anthony himself, chs. 16-43. It is to this long speech that the opening words of the following section refers.

Ch. 44. While Anthony was thus speaking all rejoiced; in some the love of virtue increased, in others carelessness was thrown aside, the self-conceit of others was stopped; and all were persuaded to despise the a.s.saults of the Evil One, and marvelled at the grace given Anthony from the Lord for the discerning of spirits. So their cells were in the mountains, like tabernacles filled with holy bands of men who sang psalms, loved reading, fasted, prayed, rejoiced in the hope of things to come, labored in almsgiving, and maintained love and harmony with one another.

And truly it was possible to behold a land, as it were, set by itself, filled with piety and justice. For then there was neither the evil-doer nor the injured, nor the reproaches of the tax-gatherer; but instead a mult.i.tude of ascetics, and the one purpose of all was to aim at virtue. So that one beholding the cells again and seeing such good order among the monks would lift up his voice and say: How goodly are thy dwellings, O Jacob, and thy tents, O Israel; as shady glens and as a garden by a river; as tents which the Lord has pitched, and like cedars near the waters [Num. 24:5, 6].

Ch. 45. Anthony, however, returned, according to his custom, alone to his cell, increased his discipline, and sighed daily as he thought of the mansions of heaven, having his desire fixed on them and pondering over the shortness of mans life.