37 [See Ep. lxxi, sec. 3, p. 379, supra. Here is the spirit, not of Tertullian, but of Irenaeus (vol. i. p. 310), which seems to have prevailed in the practicalsettlement, between East and West, of one vexed question. As a question of canonical consent and of irresistible logic, assuming the premiss, Cyprian appears to me justified.]
38 [See Ep. lxxi, sec. 3, p. 379, supra. Here is the spirit, not of Tertullian, but of Irenaeus (vol. i. p. 310), which seems to have prevailed in the practicalsettlement, between East and West, of one vexed question. As a question of canonical consent and of irresistible logic, assuming the premiss, Cyprian appears to me justified.]
2 On which subject, again, in chap. 25: "I will not now reconsider what he angrily uttered against Stephen, because there is no necessity for it. The very same things are indeed said which have already been suffciently discussed, and it is better to pass by what suggested the risk of a mischievous dissension. Stephen, for his part, had thought that they who endeavoured to annul the old custom about receiving heretics were to be excommunicated; but the other, moved with the diffculty of that very question, and very largely endowed with a sacred charity, thought that unity might be maintained with them who thought differently. Thus, although there was a great deal of keenness, yet it was always in a spirit of brotherhood; and at length the peace of Christ conquered in their hearts, so that in such a dispute none of the mischief of schism arose between them" (Migne), [Ed. Migne adds, assuming the mediaeval system to have been known to Cyprian, as follows]: "Thus far Augustine, whom we have quoted at length, because the passage is opposed to those who strive from this to assert his schism from the Roman pontiff."
3 [It will be seen, more and more, that this entire conviction of Cyprian as to Stephen's absolute equality with himself, results from the Ante-Nicene system, and accords with his theory of the divine organization of the Church. So Augustine, as quoted in the "Argument."]
15 [Allowing the premisses admitted alike by Stephen and Cyprian (of which it is not my place to speak), the logic of our author appears to me irresistible. Practically, how wise the inspired maxim, Rom. xiv. 1.]
3 To the effect that he would not hold communion with them so long as they should persist in their opinion concerning the baptism of heretics, as Eusebius tells us from a letter of Dionysius of Alexandria to Xistus, the successor of Stephen, Hist. Eccles., book vii. c. 4.
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