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Rh investigation leaves no doubt that Cyprian is the middle term between Tertullian and Chromatics. Briefly, Chromatius knows no argument or illustration of Tertullian's which Cyprian has not employed; almost every one of these has in Chromatius (though a most condensed prosaic writer) some additional Cyprianic touch or colour adhering to it. Observe too Chromatius's insertion of the negative, in his qui necdum crediderunt (§ iv.), in mistaken elucidation of Cyprian's obscure in illis credentibus (§ xvii.) precisely as later MSS. and editors have altered it. As to the Eucharistic language about daily bread, it is admittedly not more strong than in other Cyprianic treatises, nor visibly stronger than Chromatius. The Antiochene Fathers of course are not Eucharistic in this clause, because they followed Origen's interpretation of ἐπιούσιος. Augustine will not strictly limit the petition to the Eucharist (though for singular reasons, Serm. 56, 57, 58), but his more analytical, yet more mystical treatment of it is distinctly, in a later mood than the simply moral handling of Cyprian. That Venantius does not mention Cyprian in his unfinished treatise surely demands no explanation. His aim is more theological and his language very compressed. But tinges of Cyprian are perceptible in the passages on Sonship; perseverance; reigning with Christ; resistance to God's will, and ourselves being made heavenly to do it; but we may add that Ambrose's omission to comment on vv. 1‒5 of c. xi. is inexplicable, except for the existence of some standard treatise, such as is mentioned by Hilary (Mt. V.): "De orationis sacramento necessitate nos commentandi Cyprianus liberavit."

Interval.—Cornelius's exile, with others, to Civita Vecchia, his decease in June 253, as a martyr, in the then sense of the word, the short episcopate of Lucius, his exile, speedy return, and death, not later than Mar. 5, A.D. 254 (Cyp. Epp. 60, 61, 67, 68), find place in Cyprian's correspondence, not without some undue exaggerations, as when he compares the reappearance of Lucius to that of John Baptist, as heralding the advent. Not later than this we place the epistle (63) to bp. Caecilius, reproving the omission of wine in the chalice, and distinctly indicating the symbolical importance of a mixed cup; the necessity of a congregation to constitute a sacrament; the irregularity of evening communion. To Sept. 253, and its council of 66 bishops, belongs the condemnation of the postponing for even a few days, on ritual grounds, the administration of the other sacrament to infants. To it belongs the affair of Therapius, as above.

Changed Relations with Rome, and Cyprian's Error of Rebaptism.—In A.D. 254 Easter was on April 23; Stephanus was made bp. of Rome May 12; the Carthaginian council met towards autumn (September?). It had seemed to Cyprian a token of divine displeasure with the Novatianists that they did not suffer with the church; and their prosperity might have seemed to form Stephen's policy in so anti-puritan a mould, except for his overindulgence to Dictionary of Christian Biography and Literature to the End of the Sixth Century/Marcion, a 2nd cent. heretic, the Novatianist bp. of Arles (Ep. 68); but his was rather a policy of general resistance to the spiritual power compacted by Cyprian and Cornelius; a policy of the widest comprehension on the one basis of submissiveness to his see. The cases of Basilides and Martial have been mentioned. Cyprian's tone to him is one of both compassion and dictation (Ep. 68), and from his letter to Florentius Pupienus (66) it is plain that others besides Stephen felt, rightly or wrongly, more than aversion to the immense influence of Cyprian. And, although the whole church has decided that Stephen was right in the great controversy which arose, it was long before his character recovered the shock of his impetuous collision with Cyprian, and grew capable of his fictitious crown of martyrdom. The next group of documents belongs to A.D. 255 and 256, and is occupied with the controversy on rebaptism (Epp. 69‒75, Sentt. Epp. lxxxvii.). For though Cyprian objects to that term (Ep. 73, i.), catholic doctrine insists on the assertion it involves. Notwithstanding the council of Agrippinus, and the reception of thousands of heretics by rebaptism in the African church (Ep. 73, iii.), numbers had been readmitted without it (Ep. 73, xxiii.; Aug. says the practice had fallen off). On the other hand, though Stephen appeals to the constant tradition of his church against rebaptizing, this is simply to ignore the action of Callistus (Hippolytus, p. 291, a passage which is against the idea of that author's Novatianism, but which Hefele monstrously wants to apply to Agrippinus [Hist. des Conciles, vol. i. p. 87, Paris]). An allusion to Stephen (Ep. 69, x.) seems to imply that Stephen stirred the question first. Rettberg considers, after Maran, that his Oriental dispute had already occurred (p. 170). So Hefele. But this is not necessary. Cyprian (de Un. xi.) early committed himself to language as strong as he ever used again. The original inquiry is whether the non-heretical Novatianists, baptized as such, can be received to catholic communion. It extended itself (73, iv.), until the cases of Marcionites and even Ophites were debated; Stephen would include, and Cyprian exclude, all. At first the difficulty was only "Is not the exclusive African practice itself a Novatianist mark—being otherwise used only in that sect?" Our briefest method will be first to enumerate the documents, and then to classify their often repeated arguments.

(1) Magnus, a layman, makes the first application, and is replied to by Cyprian with affectionate respect (Ep. 69). (2) The bishops of Numidia, who, though without formal vote, had adopted the practice, apply next; the reply is from 33 bishops of Africa, with the presbyters of Carthage (Ep. 71). This is Cyprian's ''5th Council and 1st on Baptism. Ep.'' 70 is their conciliar declaration of the necessity of (re)baptism. (3) A Mauritanian bishop, Quintus, is answered in Ep. 71, enclosing Ep. 70, now widely circulated (71, iv.), breathing an injured tone as towards Stephen, and indicating that the council had not been unanimous (Ep. 71, i., plurimi . . . nescic qua praesumptione quidam). (4) The de Bono Patientiae was published about 