Epistle LXXIV.
Firmilian, Bishop of Cæsarea in
Cappadocia, to Cyprian, Against the Letter of Stephen. 256.
Argument.—The Argument of This Letter is Exactly the Same as that of
the Previous One, But Written with a Little More Vehemence and Acerbity
Than Becomes a Bishop, Chiefly for the Reason, as May Be Suspected, that Stephen Had Also Written Another Letter to Firmilianus, Helenus, and Other Bishops of Those Parts.
1. Firmilianus to Cyprian, his brother in
the Lord, greeting. We have received by Rogatian, our beloved
deacon, the letter sent by you which you wrote to us, well-beloved
brother; and we gave the greatest thanks to the Lord, because it has
happened that we who are separated from one another in body are thus
united in spirit, as if we were not only occupying one country, but
inhabiting together one and the self-same house. Which also it is
becoming for us to say, because, indeed, the spiritual house of God is
one. “For it shall come to pass in the last days,” saith the prophet, “that the mountain of the Lord shall be manifest, and the house of God above the tops of the mountains.” Those that come together into this house are united with gladness, according to what is asked from the Lord in the psalm, to dwell in the house of the Lord all the days of one’s life. Whence in another place also it is made manifest, that among the saints there is great and desirous love for assembling together. “Behold,” he says, “how good and how pleasant a thing it is for brethren to dwell together in unity!”
2. For unity and peace and concord afford
the greatest pleasure not only to men who believe and know the truth, but also to heavenly angels themselves, to whom the divine word says it is a joy when one sinner repents and returns to the bond of unity. But assuredly this would not be said of the angels, who have their conversation in heaven, unless they themselves also were united to us, who rejoice at our unity; even as, on the other hand, they are assuredly saddened when they see the diverse minds and the divided wills of some, as if not only they do not together invoke one and the same God, but as if, separated and divided from one another, they can neither have a common conversation nor discourse. Except that we may in this matter give thanks to Stephen, that it has now happened through his unkindness that we receive the proof of your faith and wisdom. But although we have received the favour of this benefit on account of Stephen, certainly Stephen has not done anything deserving of kindness and thanks. For neither can Judas be thought worthy by his perfidy and treachery wherewith he wickedly dealt concerning the Saviour, as though he had been the cause of such great advantages, that through him the world and the people of the Gentiles were delivered by the Lord’s passion.