Alexander Schmemann

1. The Beginning of the Church (28 pages)

Page 28

A rather strange reversal occurred at this point. Those who had demanded that Cyprian accept the lapsed immediately now cried that he was defiling the purity of the Church. They were supported by Novatian in Rome, who had been consecrated bishop under obscure circumstances.
With terrible swiftness this new schism of Novatianism spread through all the churches, creating everywhere sects of the pure (cathari). The name alone indicates the attitude of the schismatics and their enthusiasm for a pure (in contrast to the “fallen”) Church. Again, as under Montanism, the Church responded by gathering its forces around its bishops and the undestroyed continuity of catholic life. Africa united around Cyprian, the West around the newly-elected legitimate Pope Cornelius. From Egypt Dionysius of Alexandria, another luminous example of an ecumenical teacher, wrote letters to everyone, begging all to maintain unity. Novatianism, like Montanism, degenerated into a sect, remnants of which still existed as late as the seventh century.

In Montanism and Novatianism we may see what is meant by the evolution of the Church in these transitional decades. Formally, Novatian was right when he invoked tradition in his protest against accepting the lapsed. Cyprian himself had been a typical rigorist before the persecution of Decius. But the teaching of the Church is not a logical system and is not constructed in syllogisms. Novatian, who was true to logic, was torn from the life of the Church, while Cyprian, outwardly self-contradictory, could still boldly state that he had introduced nothing new with the question of the lapsed Christians, for he had taken his doctrine from the life of the Church. In fact, nothing had changed in the nature of the Church or its sanctity, but it had become more deeply conscious of the dichotomy between old and new in its earthly life.
Novatian and his followers, for the sake of their principles, were left outside the Church; such is the logic behind every schism. They withdrew in proud scorn for the sullied Church of the lapsed. But in the pastoral heart of Cyprian and his truly catholic way of thinking, this Church of the lapsed remained the same holy bride of Christ, which has no room for sin but exists to save sinners.

Cyprian’s life ended in the glory of a martyr’s death. On September 13, 258, he was summoned to the proconsul. The original documents of his interrogation have been preserved.

Galerius Maximus the proconsul said, “Are you Thascius Cyprian, a priest of the sacrilegious?”

Cyprian answered, “I am.”

“The Emperors have ordered you to make sacrifices.”

“I will not obey.”

“I advise you to think it over.”

“Do as you are instructed. There is no need to take counsel in such a righteous deed.”

After consulting with the assessors, the proconsul read sentence: “You have demonstrated that you are an enemy of the Roman gods and the holy laws. The most august Emperors could not convince you to return to performing Roman religious ceremonies. As a warning to those whom you have drawn into your criminal society, shall pay with your blood for your disobedience to the laws. Thascius Cyprian is to be beheaded by the sword.”

“Deo gratia,” said Cyprian.

A crowd of Christians accompanied him to the place of execution, with lighted candles and the singing of prayers. His martyrdom was transformed into a triumphant liturgical act. A month before him Pope Sixtus II also bore witness. The police found him surrounded by clergy who were conducting a meeting of the faithful. He died sitting in the episcopal chair, and his deacon Laurentius was killed with him.

With the end of the century came increasing persecutions. The empire was falling, its whole structure rocked under the terrible attacks of Germanic tribes from the north and the Goths and Persians from the east. In these troubled years, when it was natural to seek scapegoats for so many misfortunes, it was not difficult to inflame hatred against the Christians. Edict followed edict, and throughout the empire new names of martyrs were added to the martyrology of the Church. The persecutions probably never reached such intensity as under Diocletian (303), just on the eve of the conversion of Constantine. The largest roster of names of martyrs comes to us from this period. It was as if the Church were revealing, for the last time before its victory, all the strength, beauty, and inspiration of the courageous suffering by which it had survived the first centuries — the strength of its witness to the kingdom of Christ, by which alone it ultimately conquered.

 

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