A Source Book for Ancient Church History. Joseph Cullen Ayer

Christians, and even protected them, may be the basis for such a report.

      When Gordianus (238–244) had been Roman Emperor for six years, Philip (244–249) succeeded him. It is reported that he, being a Christian, desired on the day of the last paschal vigil to share with the multitude in the prayers of the Church, but was not permitted by him who then presided to enter until he had made confession and numbered himself among those who were reckoned as transgressors and who occupied the place of penitence. For if he had not done this, he would never have been received by him, on account of the many crimes he had committed, and it is said that he obeyed readily, manifesting in his conduct a genuine and pious fear of God.

      § 37. The Extension of the Church at the Middle of the Third Century

      Some approximately correct idea of the extension of the Church by the middle of the third century may be gathered from a precise statement of the organization of the largest church, that at Rome, about the year 250 (a), from the size of provincial synods, of which we have detailed statements for North Africa (b), from references to organized and apparently numerous churches in various places not mentioned in earlier documents (c). That the Church, at least in Egypt and parts adjacent, had ceased to be confined chiefly to the cities and that it was composed of persons of all social ranks is attested by Origen (d).

      [pg 157]

      (a) Cornelius, Ep. ad Fabium, in Eusebius, Hist. Ec., VI, 43. (MSG, 20:622.) Cf. Kirch, n. 222 ff.

       Cornelius was bishop of Rome 251–253.

      This avenger of the Gospel [Novatus] did not then know that there should be one bishop in a Catholic church; yet he was not ignorant (for how could he be) that in it [i.e., the Roman church] there were forty-six presbyters, seven deacons, seven subdeacons, forty-two acolytes, fifty-two exorcists, readers, and janitors, and over fifteen hundred widows and persons in distress, all of whom the grace and kindness of the Master nourished. But not even this great multitude, so necessary in the Church, nor those who through God's providence were rich and full, together with very many, even innumerable, people, could turn him from such desperation and recall him to the Church.

      (b) Cyprian, Epistulæ 71 [=70] (MSL, 4:424) and 59:10 [=54] (MSL, 3:877)

       The church in North Africa had grown very rapidly before Cyprian was elevated to the see of Carthage. An evidence of this is the number of councils held in North Africa. That held under Agrippinus, between 218 and 222, was the first known in that part of the Church. Under Cyprian a council was held at Carthage in 258 at which no less than seventy bishops, whose names and opinions have been preserved, are given. See ANF, V, 565 ff.

      Ep. 71 [=70]. Ad Quintum.

      Which thing, indeed, Agrippinus [A. D. 218–222], also a man of worthy memory, with his fellow-bishops, who at that time governed the Lord's Church in the province of Africa and Numidia, decreed, and by the well-weighed examination of the common council established.

      Ep. 59 [=54]:10. Ad Cornelium.

      I have also intimated to you, my brother, by Felicianus, that there had come to Carthage Privatus, an old heretic in the colony of Lambesa, many years ago condemned for many and grave crimes by the judgment of ninety bishops, and [pg 158] severely remarked upon in the letters of Fabian and Donatus, also our predecessors, as is not hidden from your knowledge.

      (c) Cyprian, Epistula 67 [=68]. (MSL, 3:1057, 1065.)

       The following extracts from Cyprian's Epistle “To the Clergy and People abiding in Spain, concerning Basilides and Martial,” is of importance as bearing upon the development of the appellate jurisdiction of the Roman see, for which see the epistle in its entirety as given in Cyprian's works, ANF, vol. V, for the treatment of the vexed question of discipline in the case of those receiving certificates that they had sacrificed, (see below, §§ 45 f.), and as the first definite statements as to localities in Spain where there were Christians and bishops placed over the Church. The mass of martyrdoms that have been preserved refer to still others.

      Cyprian … to Felix, the presbyter, and to the peoples abiding in Legio [Leon] and Asturica [Astorga], also to Lælius, the deacon, and the people abiding in Emerita [Merida], brethren in the Lord, greeting. When we had come together, dearly beloved brethren, we read your letters, which, according to the integrity of your faith and your fear of God, you wrote to us by Felix and Sabinus, our fellow-bishops, signifying that Basilides and Martial, who had been stained with the certificates of idolatry and bound with the consciousness of wicked crimes, ought not to exercise the episcopal office and administer the priesthood of God. Wherefore, since we have written, dearly beloved brethren, and as Felix and Sabinus, our colleagues, affirm, and as another Felix, of Cæsar-Augusta [Saragossa], a maintainer of the faith and a defender of the truth, signifies in his letter, Basilides and Martial have been contaminated by the abominable certificate of idolatry.

      (d) Origen, Contra Celsum, III, 9. (MSG, 11:951.)

       With the following should be compared the statements of Pliny, more than a hundred years earlier, relative to Bithynia. See above, § 7.

      Celsus says that “if all men wished to become Christians, the latter would not desire it.” That this is false, is evident from this, that Christians do not neglect, as far as they are able, to take care to spread their doctrines throughout the [pg 159] whole world. Some, accordingly, have made it their business to go round about not only through cities, but even villages and country houses, that they may persuade others to become pious worshippers of God. … At present, indeed, when because of the multitude of those who have embraced the teaching, not only rich men, but also some persons of rank and delicate and high-born ladies, receive the teachers of the Word, there will be some who dare to say that it is for the sake of a little glory that certain assume the office of Christian teachers. In the beginning, when there was much danger, especially to its teachers, this suspicion could have had no place.