n Primacy, what does the
subsequent appeal of the people of Leon, Asturia, and Merida, to Carthage,
prove? And if the restoration of Basilides by Stephen, proves that he
possessed that power, what does the subsequent pronouncing of that
restoration void by Cyprian and his brother Bishops, without even first
acquainting Stephen, prove?

In truth, all the acts of St. Cyprian's Episcopate, of which we have given
several in illustration, are an indisputable assurance to the candid mind
that he treated the Roman Pontiff simply as his brother,--his elder
brother, indeed,--holding the first see in Christendom, but, individually,
as liable to err as himself. And it is equally clear that St. Augustin, a
hundred and forty years later, did not censure him for this. What we have
seen, is this. In the matter of Fortunatus and Felicissimus, Cyprian
rejects with vehement indignation their appeal to Rome: in the case of
Marcian of Arles, he writes as an equal to Pope Stephen, almost enjoining
him what to do: in the question of rebaptizing heretics, he disregards St.
Stephen's judgment, and the anathema which accompanies it; and how strong
St. Firmilian's language is we need not repeat, who declares that St.
Stephen's excommunication only cut off himself: in the case of Basilides,
he deposes afresh one whom Stephen had restored.

Such are the illustrations afforded by the preceding century to what we
have stated was the unquestioned constitution of the Catholic Church at the
time of the Council of Nicea; viz. that while the three great Sees of Rome,
Alexandria, and Antioch exercised a powerful but entirely paternal
influence on their colleagues, that of Rome having the undoubted primacy,
not derived from the gift of Councils, or the rank of the imperial city,
but from immemorial tradition as the See of St. Peter; yet, at the same
time, the fullness of the priesthood, and with it all power to govern the
Church, were acknowledged to reside in the whole Episcopal Body. "The
Bishop," says Thomassin, quoting with approbation a Greek writer, as
representing the doctrine of the early Fathers, and of the universal Church
since, "is the complete image in the Church on earth of Him who in the holy
Trinity alone bears the name of Father, as being the first principle
without principle, and the fruitful source of the other Persons, and of all
the divine perfections.... The Bishop communicates the Priesthood, as He
who is without principle in the God