was, therefore, but the symbol of the unity which was to govern the Apostolic body, and afterward the episcopate. But in being the symbol or sign, was he necessarily the source and principle of it, so that without him it could not subsist? What if he were? Would the Bishop of Rome inherit this privilege? St. Cyprian was so far from this opinion, that he united with Firmilianus in rebuking Stephen, Bishop of Rome, for breaking this unity and putting himself outside of this unity, when he separated himself from the communion of those who differed with him in belief concerning rebaptism. The question is not whether Stephen was right or wrong, but what Cyprian thought of his opposition. Now so far from believing that unity with Stephen was necessary to unity with the Church, he affirmed that Stephen had separated himself from that unity. Can it be said after this, that Cyprian placed in the Bishop of Rome the source and principle of the unity of the Church? He did not even attribute that prerogative to the person of St. Peter. He saw in him only the symbol of that unity, which resided in the entire apostolate, as it was subsequently to reside in the episcopate, which is one; which episcopate in its unity, is the see of Peter. He fully develops that reflection in one of his letters.[1] "Jesus Christ," he says, "in order to determine the honour due to a bishop, and all that concerns the government of the Church, speaks in the Gospel and says to Peter, 'I say to thee, thou art Peter,' etc?" Thus Christ does not confer upon Peter, by these words, a personal prerogative; he confers upon all the Apostles a power common to them all, and not only upon the Apostles, but upon all the Bishops their successors, who jointly and severally possess the episcopate, which is one, and which is thus the foundation of Church unity.
- ↑ St Cyp. 27th Letter.
