episcopatus unus episcoporum multorum
concordi numerositate diffusus;" de unit. 5: "episcopatus unus est,
cuius a singulis in solidum pars tenetur." Strictly speaking Cyprian did
not set up a theory that the bishops were directed by the Holy Spirit,
but in identifying Apostles and bishops and asserting the divine
appointment of the latter he took for granted their special endowment
with the Holy Spirit. Moreover, he himself frequently appealed to
special communications he had received from the Spirit as aids in
discharging his official duties.]

[Footnote 177: Cyprian did not yet regard uniformity of Church practice
as a matter of moment--or rather he knew that diversities must be
tolerated. In so far as the _concordia episcoporum_ was consistent with
this diversity, he did not interfere with the differences, provided the
_regula fidei_ was adhered to. Every bishop who adheres to the
confederation has the greatest freedom even in questions of Church
discipline and practice (as for instance in the baptismal ceremonial);
see ep. 59. 14: "Singulis pastoribus portio gregis est adscripta, quam
regit unusquisque et gubernat rationem sui actus domino redditurus;" 55.
21: "Et quidem apud antecessores nostros quidam de episcopis istic in
provincia nostra dandam pacis moechis non putaverunt et in totum
paenitentiae locum contra adulteria cluserunt, non tamen a co-episcoporum
suorum collegio recesserunt aut catholicae ecclesiae unitatem ruperunt, ut
quia apud alios adulteris pax dabatur, qui non dabat de ecclesia
separaretur." According to ep. 57. 5 Catholic bishops, who insist on the
strict practice of penance, but do not separate themselves from the
unity of the Church, are left to the judgment of God. It is different in
the case referred to in ep. 68, for Marcion had formally joined
Novatian. Even in the disputed question of heretical baptism (ep. 72. 3)
Cyprian declares to Stephen (See 69. 17: 73. 26; _Sententiae episc._,
praefat.): "qua in re nec nos vim cuiquam facimus aut legem damus, quando
habeat in ecclesiae administratione voluntatis suae arbitrium liberum
unusquisque praepositus, rationem actus sui domino redditurus." It is
therefore plain wherein the unity of the episcopate and the Church
actually consists; we may say that it is found in the _regula_, in the
fixed purpose not to give up the unity in spite of all differences, and
in the principle of regulating all the affairs of the Church "ad
originem dominicam et ad