unde unitatis originem instituit et ostendit,
potestatem istam dedit." The most emphatic passages are ep. 48. 3, where
the Roman Church is called "matrix et radix ecclesiae catholicae" (the
expression "radix et mater" in ep. 45. I no doubt also refers to her),
and ep. 59. 14: "navigare audent et ad Petri cathedram atque ad
ecclesiam principalem, unde unitas sacerdotalis exorta est, ab
schismaticis et profanis litteras ferre nec cogitare eos esse Romanes,
quorum fides apostolo praedicante laudata est (see epp. 30. 2, 3: 60. 2),
ad quos perfidia habere non possit accessum." We can see most clearly
from epp. 67. 5 and 68 what rights were in point of fact exercised by
the bishop of Rome. But the same Cyprian says quite naively, even at the
time when he exalted the Roman cathedra so highly (ep. 52. 2), "quoniam
_pro magnitudine sua_ debeat Carthaginem Roma praecedere." In the
controversy about heretical baptism Stephen like Calixtus (Tertull., de
pudic. 1) designated himself, on the ground of the _successio Petri_ and
by reference to Matth. XVI., in such a way that one might suppose he
wished to be regarded as "episcopus episcoporum" (Sentent. episc. in
Hartel I., p. 436). He expressly claimed a primacy and demanded
obedience from the "ecclesiae novellae et posterae" (ep. 71. 3). Like
Victor he endeavoured to enforce the Roman practice "tyrannico terrore"
and insisted that the _unitas ecclesiae_ required the observance of this
Church's practice in all communities. But Cyprian opposed him in the
most decided fashion, and maintained the principle that every bishop, as
a member of the episcopal confederation based on the _regula_ and the
Holy Scriptures, is responsible for his practice to God alone. This he
did in a way which left no room for any special and actual authority of
the Roman see alongside of the others. Besides, he expressly rejected
the conclusions drawn by Stephen from the admittedly historical position
of the Roman see (ep. 71. 3): "Petrus non sibi vindicavit aliquid
insolenter aut adroganter adsumpsit, ut diceret se principatum tenere et
obtemperari a novellis et posteris sibi potius oportere." Firmilian, ep.
75, went much farther still, for he indirectly declares the _successio
Petri_ claimed by Stephen to be of no importance (c. 17), and flatly
denies that the Roman Church has preserved the apostolic tradition in a
specially faithful way. See Otto Ritschl, l.c., pp. 92 ff., 110-141. In
his conflict with Stephen