for in reality, as I have ascertained, decrees have been passed in the greatest councils of the Bishops, that those who come from the heretics are first to be instructed, and then are to be washed and purified from the filth of their old and impure leaven. And respecting all these things I have sent letters entreating them."
St. Dionysius did not see an act of authority in the letter of Stephen, but an intervention that might throw a new germ of trouble in the Church; it was on this ground that he wished to check him. Instead of troubling the Church, Stephen would have pacified it, if a universal authority had been recognized in him. This consideration sufiices to establish the entirely private and personal character of his letter.
What had been the result? Was he obeyed, as he would have been had the Bishop of Rome had supreme authority? Was his separation regarded as breaking the unity of the Church? Assuredly not! St. Dionysius of Alexandria acted in this affair as St. Irenæus did in the question of Easter; he declared openly for those who differed with the Bishop of Rome, while to the latter he addressed earnest prayers for the peace of the Church. St. Cyprian assembled a new council of the bishops of Africa, who confirmed their first opinion; and he consulted with Firmilian, in order to oppose the entire Church against the Roman Church in this question.
Firmilian answered St. Cyprian in a letter, that will show the belief of Oriental Christendom touching the authority of the Bishops of Rome.[1]
"Firmilian to his brother in the Lord, Cyprian, greeting:
"We have received by our very dear deacon Rogatian, whom you have sent to us, the letter, beloved brother, that you have written us; and we have rendered
- ↑ Firmilian to St. Cyp. among the letters of the latter. Seventy-fifth letter. Edit. Baluze — reviewed by the Benedictines.
