IN resuming our history, we will take a glance at the way Rome was attempting to gain the ascendancy in the church.
Cyprian was a wealthy teacher of rhetoric at Carthage before his conversion. He was baptized A.D. 245 or 246, and at once distributed a portion of his fortune, and devoted himself to the study of the scriptures and the fathers.
This was during what has been called the Long Peace, there being no persecution for the period of about thirty years, and during that time the African church had fallen to a low ebb spiritually, though outwardly it was prosperous. Its bishops are described as engaged in agriculture, trade, and even usury. Some were too ignorant to instruct the people or to distinguish between the orthodox and the heretics.
In A.D. 248 the bishop of Carthage died, and Cyprian was chosen to succeed him, but chiefly by the poor of the flock; others strongly opposed him, and maintained their opposition, even after his consecration. In the year 250, the emperor Decius began a persecution, principally against the bishops. It was thought that if the bishops could be got rid of, the people would easily be gained. Cyprian fled, defending this course as best he could, but this was taken as an occasion of opposing him. He returned in 251, but then, as we have seen, the question of the lapsi was being hotly discussed. Some at Carthage agreed with Novatian and chose another bishop; others agreed with those who received all, and elected still another; Cyprian took a middle course, not refusing the restoration of all, nor admitting any without due repentance (or penance, as it was then called).
Though there was now a complete schism at Carthage, Cyprian held his ground, became the recognized bishop, and was looked up to by others. He came into collision with Rome under the following circumstances:—
About A.D. 252, two Spanish bishops, Basilides and Martial, were deposed by a synod as "libellatici." Basilides made public confession and was restored to communion, but as a private Christian only. The year following he went to Rome, and appealed to the bishop to interfere on their behalf. Stephen had succeeded Cornelius, and he, on his own authority, ordered the Spanish synod to restore the two deposed bishops; but in the meantime, for some reason, the case had been referred to Cyprian and an African synod. These met and confirmed the judgment of their Spanish brethren. On hearing the decision of the bishop of Rome, Cyprian treated it with contempt and, repudiated the thought that the bishop of Rome could set aside a district synod.
We see here an instance of the growing assumption of the bishops of Rome. Various things served to give them a prominent place among the bishops, principally because Rome was the seat of the civil government. Its bishop was delighted to be thus appealed to as to one who had authority over other bishops and even local synods. We shall see that this was a battle that had to be fought many times before there was anything like a victory for Rome.
The bishop of Rome had of course much higher claims for supremacy than what proceeded from the relations of the city to the state. Zephyrinus (about A.D. 202) had asserted that he sat in the chair of St. Peter, referring to the words of our Lord, "Thou art Peter, and upon this rock I will build my church;" but Tertullian contended the point with the bishop.
The bishop of Rome, from time to time, did not hesitate to style himself "chief Pontiff," and "bishop of bishops," and used other such-like terms.
Another occurrence in the time of Cyprian also brought out the assumptions of Rome. The question had been raised as to whether the baptism by heretics should be considered valid or not? Stephen of Rome and many others held that those thus baptized should not be re-baptized; a simple laying on of hands was sufficient. On the contrary, many in Asia held that no grace could flow through such polluted sources; the applicants must be re-baptized. Cyprian agreed in this judgment.
The bishop of Rome, assuming an undue authority, took upon himself to excommunicate the bishops of Asia! A synod was at once called at Carthage. It is said to have consisted of eighty-seven bishops. The questions to be considered were: 1, the validity of baptism by heretics; 2, the conduct of Rome.
Cyprian exhorted all to speak their judgment freely. The decisions arrived at were against the bishop of Rome's assumption, and against his dictum as to re-baptism. Stephen was very angry, and called Cyprian "false Christ," "false apostle," "deceitful laborer," &c. Cyprian asserted that it was the duty of every Christian to resort immediately to the gospel and the apostolic traditions [teachings] as the only fountain of christian truth.
It was not only the African bishops who contended against the assumptions of Rome. Firmilian of Cappadocia wrote: "The people of Rome do not uniformly hold the things handed down to them from the beginning, yet vainly pretend to apostolic authority.”
It is therefore clear that the claim of the bishop of Rome to supremacy over all other bishops was not admitted in the early church, and it was only tolerated much later, after repeated resistance. At this date the term Papacy did not exist: many bishops were styled Papa, (Pope) or father; and in their controversies even Cyprian is thus designated by the bishop of Rome himself.
Cyprian's course was not lengthy. In A.D. 257, Valerian began his persecution, and Cyprian was cited before the proconsul; on his refusing to offer sacrifice to the gods, he was banished to Curubis, a lonely spot on the seashore, but only a day's journey from Carthage. Here he remained eleven months in communication with his flock. A new proconsul recalled him, but on a more severe edict being issued, he was again arrested and condemned to death by the sword. He exclaimed, "By the grace of God." Thus he became a martyr. He was much beloved by his people, and highly esteemed in the church.