A Source Book for Ancient Church History - Mirrors

186 A Source Book for Ancient Church HistoryThe following is a characteristic statement of the meritoriousand propitiatory character of fasting. See below, h, Cyprian.[167]Since He himself both commands fasting and calls a soul whollyshattered—properly, of course, by straits of diet—a sacrifice(Psalm 51:18), who will any longer doubt that of all macerationsas to food the rationale has been this: that by a renewed interdictionof food and observance of the precept the primordial sinmight now be expiated, so that man may make God satisfactionthrough the same causative material by which he offended, thatis, by interdiction of food; and so, by way of emulation, hungermight rekindle, just as satiety had extinguished, salvation, contemningfor the sake of one thing unlawful many things that arelawful?(c) Tertullian, De Baptismo, 17. (MSL, 1:1326.)It remains to put you in mind, also, of the due observance ofgiving and receiving baptism. The chief priest (summus sacerdos),who is the bishop, has the right of giving it; in the secondplace, the presbyters and deacons, yet not without the bishop'sauthority, on account of the honor of the Church. When this hasbeen preserved, peace is preserved. Besides these, even laymenhave the right; for what is equally received can be equally given.If there are no bishops, priests, or deacons, other disciples arecalled. The word of the Lord ought not to be hidden away by any.In like manner, also, baptism, which is equally God's property,can be administered by all; but how much more is the rule ofreverence and modesty incumbent on laymen, since these thingsbelong to their superiors, lest they assume to themselves thespecific functions of the episcopate! Emulation of the episcopaloffice is the mother of schism.(d) Tertullian, De Pœnitentia, 2. (MSL, 1:1340.)