'would rely on what Cyprian in his hours of passion and 'of error thought of the papal supremacy, a doctrine which 'Firmilian, though he tries to be sarcastic, does not seriously ' question? And oh what a warning to us, who have not 'Cyprianic merit, to shun Cyprianic opposition to that 'doctrine! We perhaps might never be allowed the oppor'tunity of recanting"

What an exquisite picture! Stephen smiling benevolently from his throne on the passionate prodigal seated at his feet, reclaimed by his gentleness, clothed and in his right mind.

And what love for historic truth and method! Countless known facts rejected for hypotheses constructed backwards from the present Roman position.

And what oneness with the Catholicity of old!

That these writers cannot be regarded as other than faithful exponents of the doctrine, see p. 322 note.

1 Peters, pp. 549, 550.

CHAPTER IX.

EXPANSION OF CHRISTIAN FEELING AND ENERGY

(RESUMED).

The Secret of Conduct.

1. OF THE GOOD OF PATIENCE.'

AUGUSTINE well-nigh adored Cyprian's 'Heart of overflowing love.' He dwells on how he extended to worldly or immoral colleagues the same loving patience that he used 'in tolerating those good prelates who in turn tolerated him' when through 'human temptation he was "otherwise minded" on an obscure question'.' Experience since Augustine's finds antagonists on obscure questions harder to bear with than worldlings-especially when one is oneself on the subtler side. But whichever alternative is the harder, Cyprian merits all the honour which even Augustine could bestow.

In an earlier chapter we saw how soon Cyprian recognised that the new standing-point required a readjustment of ethical views of old problems, whilst the position of the new people daily created new problems. Persecution could not do its unequal work and rouse no Resentments. Old riddles of Sorrow and Suffering grew still harder to the called and chosen whose choice and calling landed them in the loss of all things. The whole philosophy of Probation had blossomed

1 Aug. de Bapt. c. Donatt. IV. ix. (12).

out. The philosophy of Spiritual Worship was in bud. On each of these he had written, we have seen how.

But now the seething tumult of Christian opinions on questions of intense interest to the faith, demanded, in supplement to his philosophy of Unity, some Theory of Right Feeling and Action amid Divergences apparently scarce less vital than those which separated catholic and heretic together from their joint oppressors.

Cyprian did not find himself involved as by surprise in these considerations. He had understood Christianity to be the doctrine of a new and true School-the last and everlasting. Here was the Method of a heavenly Learning 'whereby our School (secta) directs itself to the attainment 'after a Divine manner of the reward of faith and hope '.' The scope of Paul's mission had been to 'form the nations'; that Apostle of Nations had expressly witnessed against 'their philosophy and empty fallacy, self-evolved and mater'ialistic-secundum traditionem hominum, secundum elementa 'mundi'-in contrast to that reality which 'rested on the person of Christ indwelt in by the fulness of deity"

To develop and apply the influences of this fresh and powerful factor to thought and action was a pressing necessity. And now, at the outset, what was befalling the very fountain of the new morality, the Spirit of Charity or Love? To say nothing of the threatening masses of heresy, was this new controversy with Italy only a new field, such as heathenism had never known, for Intolerance, Jealousy and Hate? Evidently the supremacy of a Power actively antagonistic to those Church-passions must be affirmed and enforced. The old riddles were world-riddles of life. The Church-riddles injected no less perplexity into faith.

Cyprian found the danger strong in himself. It grew among his partisans as fast as among his adversaries. His own action had awakened it. It was his to find the remedy.

Accordingly, writing to Jubaian', he says, 'So far as in us lies, we are not, for the sake of heretics, going to contend 'with colleagues and fellow-bishops: with them I keep 'Divine concord and the Lord's peace.... In patience and gentleness we hold fast by charity of spirit, by the honour ' of our college, by the bond of faith, by concord within the ' episcopate.

(

'To this end I have just composed a small book on 'The Good of Patience, to the best of my small powers, under 'the permission and inspiration of the Lord.'

Under this simple heading, which appears in the pamphlet itself also, and which is caught up from a passing touch of Tertullian's, he develops his new chapter of Christian Ethics. Were it not thus dated and motived by himself, its determined exclusion of the least provoking allusionan example of its own teaching not always to be reckoned on in eirenica-might have left both motive and date doubtful. That his auditors are subject to persecutions not only from Jews and Gentiles but from separatists also is its nearest reference to circumstances". No word about the 'college of bishops' here, nor of any discord within it.

But what is the 'Patience' which Cyprian desires to evoke? Patience was that element which Cicero combines with the Realisation of High Ideals, with Self-Reliance and with Perseverance, to complete the notion of Fortitude. And he thus defines it": 'It is the voluntary and long-continued 'endurance of hardship and difficulty for ends of honour and 'usefulness."'

Was this what Cyprian longed to see becoming a more

1 Ep. 73. 26.

2 De B. Pat. 19.

3 Tert. de Pat. i. 'Bonum ejus (patientia) etiam qui cæci vivunt summæ virtutis appellatione honorant.'

4 Pontius alludes to it in a single

word. Unde sic Patientiam disceremus?' Vit. c. 7.

5 De B. Pat. 21.

6 De Inv. ii. 54 Fortitudo...ejus partes: Magnificentia, Fidentia, Patientia, Perseverantia.'

active principle in the Church? No. Martyrdom and Confessorship had more than fulfilled this ideal.

The Tracts and Epistles of Seneca are not unlike Cyprian's in their purpose of raising the moral tone of society. And in Seneca a certain humanity, a certain spirituality, breaks in upon his Stoic paradox on all sides. He sees 'a kinship and a likeness' between God and good men. He regards the originally good as 'a true progeny' of God, and their worldly afflictions as 'a lovingly severe education.' It is in their 'power of Patience' (endurance) that the 'might of virtue is shewn'; and it is 'by Patience that the spirit comes at last to contemn the power of evils'.' But Seneca finds the perfection and the reward of Patience in a habitual joyous Pride in self, with a pleasant contempt for undisciplined minds. He attains to the paradox that herein man has the advantage of God-that while God stands. only 'outside the endurance of evils, man stands above that endurance".

It was something more than this antique virtue that Cyprian perceived. There was a new thing in the world, a gift of God, the impartment of a something out of God's own nature, and so a certain seal of Sonship. Patience is of the Father, and 'the sons must not degenerate. The perfection 'of the sons is the restoration of the original likeness of the 'Father in the manifestation of His patience.' 'Perseverance in Sonship' is the imitation of the Father's patience.

What then is the new spirit which now enters into the old word"?

1 Seneca, Dial. 1. i. 5; ii. 4, 7; iv. 6, 13.

2 Sen. Dial. II. ix. 3 'inde tam erectus lætusque est, inde continuo gaudio elatus.' xiv. I 'o quantus inter ista risus tollendus est; quanta voluptate implendus animus ex alienorum errorum tumultu contemplanti quietem suam.'

3 Sen. Dial. 1. vi. 6.

4 Cum Deo virtus ista communis... Deo auctore, De B. Pat. 3;... Dei res, 5.

De B. Pat. 3, 5, 20.

6 Dr Peters gives a wordy, incompetent account of this treatise, which he characterizes as very easy to understand, as it is, if the exceeding diffi