02/08 St Etienne I, pape et martyr
Pape de 254 à 257.
Culte dès le IVe siècle. Fête simple dans le calendrier de St Pie V, la fête de
St Étienne fut réduite au rang de commémoraison en 1839, lors de l’introduction
de celle de St Alphonse. L’introduction du commun des Souverains Pontifes en 1942 a
supprimé du Missel l’introït propre et la lecture des Actes.
La Depositio
Episcoporum de 354 annonce l’anniversaire du pape Etienne Ier et le Hiéronymien
fait de même. Il en est également fait mention dans le sacramentaire de Vérone,
puis dans l’évangéliaire de 645 et le sacramentaire grégorien. En accord avec
le Liber Pontificalis et les Itinéraires, qui font écho à la Passio Stephani,
le Grégorien donne à Etienne le titre de martyr. Ce titre, fondé sur une
confusion, s’est perpétué dans la tradition liturgique [1].
[1] Cf. Pierre Jounel, Le Culte des Saints dans les Basiliques du Latran et du Vatican au
douzième siècle, École Française de Rome, Palais Farnèse, 1977.
Textes
de la Messe après 1942
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eodem
die 2 augusti
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SANCTI STEPHANI I
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Papæ et Mart.
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Commemoratio
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Missa Si díligis, de
Communi unius aut plurium Summorum Pontificum
.
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ce
même 2 août
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SAINT ÉTIENNE Ier
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Pape et Martyr
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Commémoraison
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Messe Si díligis, du
Commun d’un ou plusieurs Souverains Pontifes.
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Textes de
la Messe avant 1942
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eodem
die 2 augusti
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Pro SANCTO STEPHANO I
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Papa et Mart.
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Ant. ad Introitum. Ps. 131,
16.
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Sacerdótes eius índuam salutári, et sancti eius
exsultatióne exsultábunt
.
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Ibid., 1.
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Meménto, Dómine, David : et omnis
mansuetúdinis eius.
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V/.Glória Patri.
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Oratio.
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Deus, qui nos beáti Stéphani Mártyris tui atque
Pontíficis ánnua sollemnitáte lætíficas : concéde propítius ; ut,
cuius natalítia cólimus, de eiúsdem étiam protectióne gaudeámus. Per Dóminum.
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Léctio Actuum Apostolórum.
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Act. 20, 17-21.
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In diébus illis : A Miléto Paulus mittens
Ephesum, vocávit majóres natu ecclésiæ. Qui cum veníssent ad eum, et simul
essent, dixit eis : Vos scitis a prima die qua ingréssus sum in Asiam,
quáliter vobíscum per omne tempus fúerim, sérviens Dómino cum omni
humilitáte, et lácrimis, et tentatiónibus, quæ mihi accidérunt ex insídiis
Judǽorum : quómodo nihil subtráxerim utílium, quo minus annuntiárem
vobis et docérem vos, públice et per domos, testíficans Judǽis atque
gentílibus in Deum pœniténtiam, et fidem in Dóminum nostrum Jesum Christum.
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Graduale. Eccli. 44, 16.
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Ecce sacérdos magnus, qui in diébus suis plácuit
Deo.
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V/. Ibid., 20. Non
est invéntus símilis illi, qui conserváret legem Excélsi.
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Allelúia, allelúia. V/. Ps. 109, 4. Tu es sacérdos in ætérnum, secúndum órdinem
Melchísedech. Allelúia.
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+ Sequéntia sancti
Evangélii secúndum Matthǽum.
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Matth. 16, 24-27.
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In illo témpore : Dixit Iesus discípulis
suis : Si quis vult post me veníre, ábneget semetípsum, et tollat crucem
suam, et sequátur me. Qui enim voluerit ánimam suam salvam fácere, perdet
eam : qui autem perdíderit ánimam suam propter me, invéniet eam. Quid
enim prodest hómini, si mundum univérsum lucrétur, ánimæ vero suæ detriméntum
patiátur ? Aut quam dabit homo commutatiónem pro ánima sua ? Fílius
enim hóminis ventúrus est in glória Patris sui cum Angelis suis : et
tunc reddet unicuíque secúndum ópera eius.
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Ant. ad Offertorium. Ps. 88,
21-22.
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Invéni David servum meum, oleo sancto meo unxi
eum : manus enim mea auxiliábitur ei, et bráchium meum confortábit eum.
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Secreta.
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Múnera tibi, Dómine, dicáta sanctífica : et,
intercedénte beáto Stéphano Mártyre tuo atque Pontífice, per éadem nos
placátus inténde. Per Dóminum.
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Ant.
ad Communionem. Matth. 25, 20 et 21.
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Dómine, quinque talénta tradidísti mihi, ecce,
ália quinque superlucrátus sum. Euge, serve bone et fidélis, quia in pauca
fuísti fidélis, supra multa te constítuam, intra in gáudium Dómini tui.
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Postcommunio.
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ce
même 2 août
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SAINT ÉTIENNE Ier
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Pape et Martyr
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Introït
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Je revêtirai de salut ses prêtres, et ses saints
exulteront de joie
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Souvenez-vous, Seigneur, de David et de toute sa
douceur.
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Collecte
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Dieu, vous nous donnez chaque année un nouveau
sujet de joie par la solennité de votre Martyr et Pontife, le bienheureux
Étienne : accordez-nous, dans votre miséricorde, de pouvoir ressentir
les effets de la protection de celui dont nous célébrons la naissance.
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Lecture des Actes des Apôtres.
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En ces jours-là : Paul, de Milet, envoyant à
Éphèse, il convoqua les anciens de l’église. Lorsqu’ils furent venus auprès
de lui, et qu’ils furent ensemble, il leur dit : Vous savez de quelle
sorte je me suis conduit en tout temps avec vous, depuis le premier jour où
je suis entré en Asie, servant le Seigneur avec toute humilité, dans les
larmes et au milieu des épreuves qui me sont survenues par les embûches des
Juifs ; comment je ne vous ai rien caché de ce qui était utile, ne
manquant pas de vous l’annoncer, et de vous instruire en public et dans les
maisons, prêchant aux Juifs et aux gentils la pénitence envers Dieu, et la
foi en notre Seigneur Jésus-Christ.
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Graduel
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Voici le grand Pontife qui dans les jours de sa
vie a plu à Dieu.
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V/. Nul ne lui a été
trouvé semblable, lui qui a conservé la loi du Très-Haut.
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Allelúia, allelúia. V/. Vous
êtes prêtre à jamais selon l’ordre de Melchisédech. Alléluia.
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Suite du Saint Évangile selon saint Matthieu.
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En ce temps-là, Jésus dit à ses disciples :
Si quelqu’un veut venir après moi, qu’il renonce à lui-même, et qu’il porte
sa croix, et qu’il me suive. Car celui qui voudra sauver sa vie, la
perdra ; mais celui qui perdra sa vie à cause de moi, la trouvera. Que
sert à l’homme de gagner le monde entier, s’il perd son âme ? Ou
qu’est-ce que l’homme donnera en échange de son âme ? Car le Fils de
l’homme viendra dans la gloire de son Père avec ses anges, et alors il rendra
à chacun selon ses œuvres.
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Offertoire
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J’ai trouvé David mon serviteur ; je l’ai
oint de mon huile sainte ; car ma main l’assistera et mon bras le
fortifiera.
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Secrète
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Sanctifiez, Seigneur, ces dons qui vous sont
consacrés, grâce à eux et le bienheureux N., votre Martyr et Pontife, jetez
sur nous un regard de paix et de bonté.
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Communion
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Seigneur, vous m’avez remis cinq talents ;
voici que j’en ai gagné cinq autres. C’est bien, bon et fidèle
serviteur ; parce que tu as été fidèle en peu de choses, je t’établirai
sur beaucoup ; entre dans la joie de ton maître.
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Postcommunion
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Que cette communion, Seigneur, nous purifie de nos
fautes, et, par l’intercession du bienheureux N., Martyr et Pontife, nous
rende participants du céleste salut.
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Office
Leçon des Matines avant 1960.
Neuvième
leçon. Etienne, Romain
d’origine, et souverain Pontife sous les empereurs Valérien et Gallien, décréta
que les Prêtres et les Diacres ne porteraient pas les vêtements sacrés en
dehors de l’église. Il défendit de baptiser de nouveau ceux qui l’avaient été
par les hérétiques, disant, au témoignage de saint Cyprien : « Il ne
faut rien innover, mais s’en tenir à la tradition. » Par lui, beaucoup de
païens furent amenés à se convertir à Jésus-Christ, entre autres le tribun
Olympius, avec sa femme Exupérie et leur fils Théodule. En rendant la vue à
Lucille, fille du tribun Némèsius, il lui obtint en même temps le don de la
foi, ainsi qu’à toute sa famille : tous furent Martyrs pour la cause de
Jésus-Christ. Malgré les persécutions de plus en plus violentes excitées par les
empereurs, Etienne convoquait son clergé, exhortait les fidèles au martyre,
célébrait régulièrement les saints Mystères dans les cryptes des Martyrs, et
tenait des conciles. Traîné au temple de Mars, pour sacrifier à cette fausse
divinité, il refusa résolument de rendre au démon l’honneur dû à Dieu seul.
Pendant qu’il parlait, un tremblement de terre renversa la statue de Mars et
ébranla le temple. Ce prodige mit en fuite tous ceux qui retenaient Etienne, et
le Pontife put revenir vers ses ouailles, au cimetière de Lucine ; il les
instruisait dans les préceptes divins et les faisait participer au sacrement du
Corps du Christ : un jour qu’il achevait de célébrer la sainte Messe, les
satellites impériaux survinrent pour la seconde fois et, le trouvant sur son
trône, lui tranchèrent la tête. Ses Clercs ensevelirent son corps dans le
cimetière de Callixte, le quatrième jour des nones d’août, et placèrent auprès
du Martyr le siège qu’il avait arrosé de son sang. Il exerça le pontificat
trois ans, et fit au mois de décembre deux ordinations, dans lesquelles furent
ordonnés six Prêtres, cinq Diacres et sacrés trois Évêques.
Dom
Guéranger, l’Année Liturgique
L’illustre
mémoire d’Étienne Ier, Pape et Martyr, complète d’un parfum d’antiquité la
sainteté de ce jour dédié à l’honneur du plus récent des bienheureux [2].
La gloire très
spéciale d’Étienne est d’avoir été dans l’Église le gardien de la dignité du
saint baptême. Le baptême, donné une fois, ne se renouvelle plus ; car le
caractère d’enfant de Dieu qu’il imprime au chrétien est éternel ; et
cette ineffable dignité du premier sacrement n’est aucunement dépendante des
dispositions ou de l’état du ministre qui le confère. Que ce soit Pierre qui
baptise, dit en effet saint Augustin, que ce soit Paul ou Judas, celui-là seul
et toujours baptise par eux dans le Saint-Esprit, sur qui descendit au Jourdain
la divine colombe [3].
Telle est l’adorable munificence du Seigneur à l’égard de ce plus indispensable
des moyens du salut, que le païen même qui n’appartient pas à l’Église, que le
schismatique ou l’hérétique qui s’en est séparé, ne l’administrent pas moins
validement, à la seule condition d’observer le rit extérieur en son essence et
de vouloir faire en cela ce que fait l’Église.
Au temps
d’Étienne Ier, cette vérité qu’aujourd’hui nul n’ignore, apparaissait avec
moins d’évidence. De grands évêques, auxquels leur science et leur sainteté
avaient acquis justement la vénération de leur siècle, voulaient qu’on fit
passer à nouveau par le bain du salut les convertis des sectes dissidentes.
Mais l’assistance promise à Pierre n’en apparut que plus divine en son
successeur ; et, en maintenant la discipline traditionnelle, Rome par
Étienne sauva la foi des Églises. Témoignons notre gratitude joyeuse au saint
Pontife, pour sa fidélité dans la garde du dépôt qui est le trésor de
tous ; et prions-le de protéger non moins efficacement, en nous aussi, la
noblesse et les droits du saint baptême.
[2] Allusion à la fête de St Alphonse, proclamé docteur en 1871.
Bhx
cardinal Schuster, Liber Sacramentorum
Saint Etienne, pape.
Station dans le cimetière de Callixte.
Étienne Ier (254-257)
est demeuré célèbre dans l’histoire de la théologie catholique, pour la part
qu’il prit dans la question de la validité du baptême conféré par les
hérétiques. Il écrivit aux évêques de l’Asie Mineure et à Cyprien de Carthage
qu’on ne devait pas changer l’ancien usage : Si qui ergo a quacumque
hæresi venient ad vos, nihil innovetur, nisi quod traditum est, ut manus illis
imponatur ad pœnitentiam [4].
Saint Cyprien
et les Églises d’Afrique tenaient pour la sentence contraire confirmée alors
par plusieurs synodes. Il y eut donc un moment où il sembla que l’unité
ecclésiastique dût être brisée par l’attitude ferme du Pape et par
l’obstination des Africains, mais la persécution de Valérien et la mort
d’Etienne Ier survinrent à propos, et cette mort empêcha une rupture.
Étienne Ier
sortit de ce monde le 2 août 257 et fut enseveli dans la crypte papale du
cimetière de Callixte où en effet le vénérèrent les anciens pèlerins. Une
légende, qui commence déjà à apparaître dans le Liber Pontificalis, le
confondit avec Sixte II et attribua au premier les circonstances dramatiques du
martyre de l’autre. Cette confusion ne nuisit pas d’ailleurs à saint Étienne,
car son nom pénétra dans le Martyrologe Hiéronymien, dans le Sacramentaire
Léonien et dans tous les manuscrits dépendant de celui-ci, avec le glorieux
titre de martyr au lieu de celui de simple pontife, que comportait la tradition
philocalienne.
De la crypte
papale de Callixte, le corps de saint Étienne fut transporté, au IXe siècle,
par Paschal Ier, au titre de sainte Praxède où, maintenant encore, le mentionne
la fameuse épigraphe commémorative de cette translation en masse des martyrs
des catacombes.
La station de
ce jour est déjà attestée par le Sacramentaire Léonien : Natale sancti
Stephani in cymiterio Callisti, via Appia.
Voici
l’antienne pour l’introït : PS. 131, 16. « Je revêtirai de salut ses
prêtres, et ses saints seront ravis de joie ». En effet, tel est le
prêtre, tel est le peuple. Si le prêtre est tiède et insouciant, les fidèles se
corrompront dans le péché ; tandis qu’au contraire, s’il est saint et
zélé, un seul prêtre sanctifiera une population entière.
Toutes les
prières sont du Commun.
La première
lecture est tirée des Actes des Apôtres (XX, 17-21). C’est le discours d’adieu
au clergé d’Éphèse, prononcé à Milet par saint Paul, et où il explique ce que
doit être la vie d’un évêque. Il parle des persécutions suscitées par les
Juifs, des larmes versées, du zèle déployé en public et en particulier pour
annoncer à tous le saint Évangile ; difficultés, prières et larmes qui,
pour un évêque, sont comme les douleurs de son enfantement spirituel, pour
engendrer les âmes à Jésus-Christ.
Selon la liste
de Würzbourg, aujourd’hui — natale sancti Stephani pontificis — la lecture
évangélique, d’accord avec la plus ancienne tradition liturgique de Rome, qui
mettait Étienne au nombre des simples confesseurs, est prise de saint Luc (XIX,
12-26). C’est la parabole du roi qui, avant d’entreprendre une expédition,
confie des mines à ses serviteurs pour qu’ils les fassent fructifier. Dans le
Missel actuel, la lecture est tirée de la messe des Martyrs du Commun.
Apprenons de
saint Étienne l’amour de la tradition ecclésiastique. Quod semper, ab omnibus,
ubique : ce qui, toujours, par tous et partout, a été tenu et observé,
cela vient de la prédication apostolique et représente donc l’enseignement du
Paraclet, lequel, selon la promesse du Christ, guidera dans toute la vérité, in
omnem deducet veritatem, l’Église de Dieu.
Saint Cyprien
était zélé, il était docte, il était favorisé par Dieu de visions et de
communications ; et cependant il y eut un moment où, faute d’attachement à
la tradition catholique, il s’en fallut de peu que toute sa sainteté fît
naufrage, et que lui-même tombât dans le schisme.
[4] CYPRIANI, Epist. 74, I.
Cf. Denz. 110 : S’il en est donc qui viennent à vous de quelque hérésie,
qu’on innove pas sinon ce qui a été transmis, qu’on leur impose la main pour la
pénitence puisque les hérétiques eux-mêmes, lorsqu’un des leurs
vient à un autre groupe ne baptisent pas, mais l’admettent simplement à leur
communion.
Dom
Pius Parsch, Le guide dans l’année liturgique
Saint Etienne. —
Jour de mort : 2 août 257. Tombeau : à Rome, dans la Catacombe de
Saint-Callixte. Son corps fut transporté, au IXe siècle, dans l’Église
Sainte-Praxède. Vie : Saint Étienne 1er (254-257) fut pape au temps des
empereurs Valérien et Galien. Nous savons qu’il interdit aux clercs de porter
les vêtements sacrés hors des églises. Plusieurs nobles familles romaines se
convertirent sous son pontificat. Saint Étienne est surtout connu dans
l’histoire religieuse par la position qu’il prit dans la controverse des
« rebaptisants ». « Si quelqu’un vient à vous de l’hérésie, vous
ne devez rien innover de contraire à la tradition en vigueur ; vous vous
contenterez de lui imposer les mains pour la pénitence » (Cyprien, Ép. 74,
1).
Pendant que la
persécution s’aggravait sans cesse, Étienne convoquait son clergé, exhortait
les fidèles à persévérer dans la foi, célébrait les saints mystères dans les
cryptes des martyrs. Traîné par les païens au temple de Mars pour sacrifier à
cette divinité, il s’y refusa résolument. Un tremblement de terre renversa
alors la statue et ébranla le temple. Ce prodige mit en fuite ses persécuteurs,
et il put revenir parmi les siens, au cimetière de Lucine, où il continua de
leur enseigner les préceptes divins et de les fortifier en les faisant
participer au sacrement du Corps du Christ.
Un jour qu’il
célébrait la messe, les soldats de l’empereur survinrent de nouveau et lui
tranchèrent la tête tandis qu’il se tenait sur son trône. Des clercs
transportèrent son corps dans le cimetière de Callixte, de même que le siège
qu’il avait arrosé de son sang » (Bréviaire).
Pratique :
Assistons par la pensée à un office solennel de la primitive Église, avec, au
centre, sur son trône, le pape à la fois sacrificateur et martyr. Excellent
moyen pour bien comprendre la liturgie.
Saint Étienne I (254-257)
Il naquit au sein d’une noble famille romaine
Pendant son pontificat il eut maille à partir avec
les Églises d’Afrique et d’Asie Mineure, au sujet de la suprématie du siège
romain.
Il fut martyrisé lors des persécutions déclenchée
par l’empereur Valérien.
Mardi 02 Août 2016 : Fête de Saint Étienne Ier, Pape et Martyr († 257).
Romain de la famille des
Julia, Étienne devint Évêque de Rome en 254. Son pontificat assez bref fut
marqué par la question du Baptême administré par les hérétiques.
Il invoqua la tradition apostolique en faveur de la tradition romaine et dut
faire face à la ferme opposition de Saint Cyprien.
La tradition veut qu'il fût décapité sur son trône pendant une Célébration
Eucharistique dans les catacombes.
Saint Étienne Ier
Pape
(23ème) de 254 à 257 (✝ 257)
Son pontificat
dura trois années, mais il fut fertile en difficultés. Il avait envisagé de
rétablir dans leurs fonctions des Évêques de Lusitanie (Espagne-Portugal) qui
avaient obtenu des certificats de sacrifices pour échapper au martyre.
Saint
Cyprien de Carthage
s'élève contre lui. Dans le même temps, il eut à combattre le schisme de
Novatien en Gaule.
Enfin, il retrouva l'opposition de Saint Cyprien quand Saint Étienne décida que
les Baptêmes conférés par des hérétiques étaient des Baptêmes valides.
En fait cela montre que l'Église était soucieuse de la primauté de l'Évêque de
Rome, mais aussi que certains grands Évêques craignaient que des hérétiques ou des
schismatiques l'utilisent contre eux en la circonvenant.
À Rome, sur la voie Appienne, au cimetière de Calliste, en 257,
Saint Étienne Ier, Pape. Pour que l’union Baptismale des Chrétiens avec Le
Christ, qui ne doit se faire qu’une fois, ne soit pas obscurcie, il interdit de
réitérer le Baptême des hérétiques qui demanderaient la pleine communion de
l’Église.
Martyrologe
romain.
Saint
Étienne Ier
Pape (23e) de 254 à 257
Martyr († 257)
Etienne Ier,
romain, issu de la famille de la gens Julia, est surtout connu par ses affrontements
avec l'influent Évêque de Carthage, Saint Cyprien.
Le premier fut provoqué par la déposition de deux Évêques espagnols qui avaient
apostasiés pendant la persécution.
Etienne les réhabilita.
Suite à l'appel des Évêques espagnols auprès de Cyprien, celui-ci se prononça
pour la déposition, disant que le Pape avait été mal informé.
Le deuxième concernait l'Évêque d'Arles, Marcien, qui avait adopté les vues
rigoristes de Novatien, refusant d'admettre à nouveau au sein de l'Église les « lapsi ».
Les Évêques locaux demandèrent à Étienne de le condamner; mais il ignora
l'affaire. Ceux-ci s'adressèrent alors à Saint Cyprien.
Le troisième concerne la question de la validité du Baptême administré par les
hérétiques.
Pour Étienne, il était valide; pour Cyprien, il était invalide, car le Baptême
devait être reçu au sein de l'Église.
La situation aurait pu devenir dramatique si Étienne n'était pas mort le 2 Août
257. Et Cyprien martyrisé un peu plus tard.
Une tradition plus ancienne veut que le Pape Étienne fut décapité pendant une
Célébration Eucharistique dans les catacombes.
Il fut inhumé dans la crypte des Papes au cimetière de Calixte sur la Voie
Appienne. Vénéré par l'Église comme Saint. Fête, le 2 Août.
Le Pape Étienne fut le premier Pape à avoir fait reposer officiellement la
primauté romaine sur les paroles adressées par Le Christ à Pierre (Mt XVI,18).
Noble romain, il
est élu Pape dans les catacombes de Saint-Calixte devant la communauté de
fidèles par les prêtres qui avaient un titre et par les diacres qui
remplissaient une charge ecclésiastique.
Son pontificat,
qui dure jusqu'au 2 août
257, s'insère entre deux vagues de
persécutions mais connaît une crise interne à l'Église particulièrement grave
et mène celle-ci au bord de la rupture avec les Église d'Orient et celle
d'Afrique.
Comme ses deux
prédécesseurs Étienne est favorable à la réintégration des chrétiens apostats
sous la persécution
de Dèce et repentis depuis.
Mais le problème
se pose aussi pour les clercs. Ils avaient le devoir de donner l'exemple, y
compris dans le martyre, et Étienne refuse de réintégrer deux évêques d'Espagne qui avaient échappé à
la persécution en produisant des certificats attestant qu'ils avaient sacrifié
aux dieux païens.
Il fait de même
envers l'évêque d'Arles, qui depuis,
dans une totale inconséquence, était passé aux novatiens.
Étienne exige de
la totalité des Églises chrétiennes qu'elles se conforment à la tradition
romaine en ce qui concerne le baptême des hérétiques, des schismatiques et des
chrétiens apostats, à savoir une simple imposition des mains de l'évêque, la
confirmation, puisque ce sont des personnes qui dans le passé ont déjà été
baptisées.
Mais les Églises
d'Orient et d'Afrique exigent un nouveau baptême. Étienne est un personnage
autoritaire et il accepte mal cette indépendance.
Un conflit
s'engage avec Cyprien,
l'évêque de Carthage, menacé
par Étienne Ier d'excommunication. Cyprien reçoit le soutien des Églises d'Asie mineure,
de Syrie et de Cappadoce.
Alarmé le
patriarche d'Alexandrie, Denys,
joue les médiateurs mais en vain. C'est la mort de Cyprien, puis celle
d'Étienne le 2 août 257 qui met fin à cette querelle et évite la
rupture.
On raconte qu'il
fut décapité sur son siège pontifical par les soldats pendant qu'il présidait
un Office Religieux dans les catacombes de Saint-Calixte.
Il est inhumé
dans la crypte des Papes
de la catacombe de Saint-Calixte bien que sa pierre tombale
ne fût jamais retrouvée.
On le Fête le 2 août.
Stephen I, Pope M (RM)
Born in Rome, Italy; died 257; feast in the Eastern Church is either August 2
or September 7. After his ordination to the priesthood, Saint Stephen, progeny
of the gens Julia, was promoted to archdeacon of the Roman Church. He served
under the martyr-popes Saint Cornelius and Saint Lucius, who nominated Stephen
to succeed himself. Stephen was elected pope on May 3, 254, and consecrated on
May 12, 254.
Almost immediately
he was drawn into the Novatian controversy that raged throughout Western
Christendom. Could an individual who committed a serious sin--adultery,
apostasy, or murder--after baptism be forgiven and readmitted to communion?
Marcian seems to have succeeded Saint Regulus as bishop of Arles (France). He
embraced Novatianism and refused absolution to many even on the point of death.
Bishop Faustinus of Lyons and other prelates of Gaul sent complaints against
Marcian to Pope Stephen. In order to enlist Saint Cyprian in their cause, the
bishops also wrote to him.
Cyprian responded
by writing to the holy father: "It is necessary for you to dispatch ample
letters to our fellow-bishops in Gaul, so that they will no longer suffer the
obstinate Marcian to insult our college. Write to that province and to the
people of Arles, that Marcian being excommunicated, a successor may be provided
for his see. Acquaint us, if you please, who is made bishop of Arles in the
place of Marcian, that we may know to whom we are to send letters of communion
and to direct our brethren." Although we the letters of St. Stephen have
not survived, he must have acted because the ancient list of the bishops of
Arles does not include Marcian.
The controversy
exhibited itself in Spain with no less consequence. Bishops Basilides of Merida
and Martialis of Leon and Astorga had purchased libelati, pieces of paper
saying that they had sacrificed to idols, to save their lives during
persecution. The cowardice of Martialis was condemned in a synod and he was
deposed. Basilides was so intimidated that he voluntarily resigned his see.
Both were replaced; by Felix and Sabinus respectively.
Basilides repented
of his actions, went to Rome, and was forgiven by Pope Stephen. He returned to
Spain with letters from the pope and was received as a prelate by some of his
brother bishops. Encouraged by Basilides' example, Martialis claimed the same
privilege. The bishops of Spain asked Saint Cyprian how they should treat the
two former apostates. He responded that those guilty of notorious crimes were
disqualified by canon law from holding office in the Church, and that the
successors to the apostates had been validly ordained, which could not be
rescinded or nullified.
He also noted that
the pope's letters had been obtained by fraud and were consequently null. He
wrote, "Basilides going to Rome, there imposed upon our colleague Stephen,
living at a distance, and ignorant of the truth that was concealed from him.
All this only tends to accumulate the crimes of Basilides, rather than to
abolish the remembrance of them; since to his former account, hereby is added
the guilt of endeavoring to circumvent the pastors of the church." Cyprian
does not blame Stephen, but rather Basilides for fraudulently gaining access to
him. There is no account of the manner in which this affair was settled.
During his
three-year papacy, Stephen was primarily occupied with the question of the
validity of baptisms by heretics. He invoked the apostolic tradition in favor
of the Roman practice and was met with stout opposition from Saint Cyprian.
Stephen noted that baptism in the name of the Three Persons of the Trinity is
valid, and was the practice even in the African church until the time of Bishop
Agrippinus of Carthage at the end of the 2nd century.
Cyprian appealed to
a council at Carthage convened by Agrippinus as the source of the African
tradition. (Saints Augustine of Hippo and Vincent of Lérins testify to this
change by Agrippinus.) In three African councils, Cyprian decreed that baptism
by a heretic was always null on the faulty principle that one cannot receive
the Holy Spirit at the hands of one who does not himself possess Him. By this
logic, no one in mortal sin can validly administer any sacrament. We know that,
as Saint Stephen taught, Christ is the principal minister in the Sacraments,
whose validity and efficacy do not depend upon the grace of the human minister.
He refused to receive a delegation from an African council in 255 that had
declared such baptisms invalid.
Cyprian summarized
his arguments in a letter to Jubaianus in 256. Many other bishops sided with Cyprian,
including those of Cilicia, Cappadocia, Phrygia, Caesarea, and Tarsus. They
assumed that this was a matter of discipline and not of faith, that it could
vary by local tradition.
Once again the
Church was guarded from error by the Holy Spirit, without Whose special
protection even holy and earnest men prone to err. Pope Saint Stephen saw the
implications that would result from Cyprian's belief and declared that no
innovation was to be allowed and threatened Cyprian and his followers with
excommunication. Eusebius mentions that Saint Dionysius of Alexandria
intervened to keep this from happening. Saint Augustine writes that
"Stephen thought of excommunicating them; but being endued with the bowels
of holy charity, he judged it better to abide in union. The peace of
Christ overcame in their hearts."
Saint Vincent of
Lérins wrote: "When all cried out against the novelty, and the priests
everywhere opposed it in proportion to everyone's zeal, then Pope Stephen, of
blessed memory, bishop of the apostolic see, stood up, with his other
colleagues, against it, but he in a signal manner above the rest, thinking it
fitting, I believe, that he should go beyond them as much by the ardor of his
faith as he was raised above them by the authority of his see. In his letter to
the church of Africa he thus decrees: 'Let no innovation be introduced, but let
that be observed which is handed down to us by tradition.' The prudent and holy
man understood that the rule of piety admits nothing new, but that all things
are to be delivered down to our posterity with the same fidelity with which
they were received; and that it is our duty to follow religion, and not make
religion follow us; for the proper characteristic of a modest and sober
Christian is, not to impose his own conceits upon posterity, but to make his
own imaginations bend to the wisdom of those that went before him. What then
was the issue of this grand affair, but that which is usual?--antiquity kept
possession, and novelty was exploded."
Tradition, as
recorded by Saint Gregory the Great in his Sacramentary, says that Stephen was
beheaded while seated in his presidential chair during the celebration of Mass
in the catacombs (which is very similar to the story of the martyrdom of his
successor, Saint Sixtus II). The earliest liturgical documents, however,
present him as a bishop and confessor, not martyr. He was buried in the
cemetery of Saint Callixtus. His relics were translated to Pica in 1682, where
they are venerated in the church named after him. His head is enshrined in
Cologne, Germany (Benedictines, Delaney, Encyclopedia, Farmer, Husenbeth).
In art, Pope Saint
Stephen is depicted beheaded in his chair at Mass. He might also be shown
stabbed at the altar or with a sword in his breast (Roeder).
Pope St. Stephen I
Although there is some doubt as to the dates
connected with the pontificate of Stephen,
it is generally believed that he
was consecrated 12 May, 254, and that he died 2
August, 257. According to the most ancient catalogues, he was a Roman
by birth, and the son of Jovius,
and there is no reason to doubt the assertion of the "Liber Pontificalis" that Lucius I, when about to be martyred, made over the care of the Church to his archdeacon Stephen
(254). Most of what we know regarding Pope Stephen is connected directly
or indirectly with the severe teachings of the heretic Novatus.
Concerning his most important work, his defence of the validity of heretical baptism against the mistaken opinion of St. Cyprian and other bishops of Africa
and Asia, there is no need to speak now, as the history
of this important controversy will be found under BAPTISM and SAINT CYPRIAN OF CARTHAGE. Suffice it here to call attention
to certain newly discovered
letters on the subject by St. Dionysius of Alexandria ("Eng. Hist. Rev.", Jan.,
1910, 111 sq.), and to note, with the late Archbishop Benson of Canterbury, that Stephen
"triumphed, and in him the Church of Rome triumphed, as she deserved" [E.W. Benson,
"Cyprian, His Life, His
Times, His Works", VIII (London), 1897, 3]. In the early part of his
pontificate Stephen was
frequently urged by Faustinus, Bishop of Lyons, to take action
against Marcian, Bishop of Arles,
who, attaching himself to doctrines
of Novatus, denied communion
to the penitent lapsi. For some reason
unknown to us Stephen did not
move. The bishops of Gaul
accordingly turned to Cyprian, and begged him to write to the pope. This the saint did in a letter which is our sole source of
information regarding this affair (Epp. lxix, lxviii). The Bishop of Carthage entreats Stephen
to imitate his martyred predecessors, and to instruct the bishops of Gaul
to condemn Marcian, and to elect
another bishop in his stead. As no more is said by St. Cyprian on this affair, it is supposed that the pope acted
in accordance with his wishes, and that Marcian
was deposed. The case of the Spanish bishops Martial
and Basilides also brought Stephen
in connection with St. Cyprian. As libellatici
they had been condemned by the bishops of their province
for denying the Faith. At first
they acknowledged their guilt, but afterwards appealed
to Rome, and, deceived by their story, Stephen
exerted himself to secure their restoration. Accordingly some of their fellow bishops took their part, but the others laid the case
before St. Cyprian. An assembly of African bishops which he convoked renewed the condemnation of Basilides and Martial,
and exhorted the people to enter into communion
with their successors. At the
same time they were at pains to point out that Stephen
had acted as he had done because
"situated at a distance, and ignorant of the true facts of the case" he had been deceived
by Basilides. Anxious to preserve the tradition
of his predecessors in matters of practical charity,
as well as of faith, Stephen,
we are told, relieved in their necessities "all the provinces of Syria and Arabia".
In his days the vestments worn
by the clergy at Mass
and other church services did
not differ in shape or material from those ordinarily worn by the laity. Stephen,
however, is said by the "Liber Pontificalis" to have ordained that the vestments
which had been used for ecclesiastical purposes were not to be employed for daily
wear. The same authority adds that he finished his pontificate by martyrdom, but the evidence for this is generally
regarded as doubtful. He was buried in the cemetery
of St. Calixtus, whence his body
was transferred by Paul I to a monastery which he had founded in his honour.
Sources
DUCHESNE,
Liber Pontificalis, I (Paris, 1886), xcvii, 153-4; EUSEBIUS, Church History VII.2-5; the letters of ST. CYPRIAN, lxvii sq., in any
ed. of his Works, or ap. COUSTANT, Epp.; Rom. Pont., I (Paris, 1721), 211 sq.;
JAFFÉ, Regesta, I (Leipzig, 1888), 20-1; HEFELE, Conciles; I (Paris, 1869), 97
sq.
Mann, Horace. "Pope St. Stephen I." The Catholic Encyclopedia. Vol. 14.
New York: Robert Appleton Company, 1912. 2 Aug. 2016 <http://www.newadvent.org/cathen/14288a.htm>.
Transcription. This article was transcribed for New
Advent by Kenneth M. Caldwell. Dedicated to
the memory of Jun Ho Park.
Ecclesiastical approbation. Nihil
Obstat. July 1, 1912. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New
York.
St. Stephen, Pope and Martyr
See the Pontificals, and the works of St. Cyprian,
&c.; also Tillemont, t. 11; Orsi, t. 3, b. 7
A.D. 257
ST. STEPHEN was by birth a Roman, and being promoted
to holy orders, was made archdeacon of that church under the holy popes and
martyrs St. Cornelius and St. Lucius. The latter going to martyrdom recommended
him to his clergy for his successor. He was accordingly chosen pope on the 3d
of May, 253, and sat four years, two months, and twenty-one days. Soon after
his election, he was called to put a stop to the havoc which certain wolves,
under the name and habit of pastors, threatened to make in the churches of Gaul
and Spain. Marcian, bishop of Arles (in which see he seems to have succeeded
St. Regulus, immediate successor of St. Trophimus), embraced the error of
Novatian, and, upon the inhuman maxim of that murderer of souls, refused the communion,
that is, absolution, to many penitents even in the article of death. Faustinus,
bishop of Lyons, and other Gaulish prelates, sent informations and complaints
against him to St. Stephen and St. Cyprian: to the first, on account of the
superior authority and jurisdiction of his see; to the other, on account of the
great reputation of his sanctity, eloquence, and remarkable zeal against the
Novatians. St. Cyprian having no jurisdiction over Arles, could do no more than
join the Gaulish Catholics in stirring up the zeal of St. Stephen to exert his
authority, and not suffer an obstinate heretic to disturb the peace of those
churches to the destruction of souls. This he did by a letter to St. Stephen,
in which he says, 1
“It is necessary that you despatch away ample letters to our fellow-bishops in
Gaul, that they no longer suffer the obstinate Marcian to insult our college.
Write to that province, and to the people of Arles, that Marcian being
excommunicated, a successor may be provided for his see. Acquaint us, if you
please, who is made bishop of Arles in the room of Marcian, that we may know to
whom we are to send letters of communion, and to direct our brethren.” Though
the letters of St. Stephen on this head have not reached us, we cannot doubt
but by his order every thing here mentioned was carried into execution; for, in
the ancient list of the bishops of Arles published by Mabillon, the name of
Marcian does not occur.
An affair of no less consequence happened in Spain.
Basilides, bishop of Merida, and Martialis, bishop of Leon and Astorga, had
fallen into the crime of the Libellatici, that is, to save their lives in the
persecution had purchased for money libels of safety from the persecutors as if
they had sacrificed to idols. For this and other notorious crimes Martialis was
deposed in a synod, and Basilides was so intimidated that he voluntarily
resigned his see. Sabinus was placed in that of Basilides, and Felix in that of
Martialis. Basilides soon after repented of what he had done, went to Rome, and
imposing upon St. Stephen, was admitted by him to communion as a colleague in
the episcopal Order; which was the more easy as no sentence of deposition had
passed in his case. Returning into Spain with letters of the pope in his
favour, he was received in the same rank by some of the bishops; and Martialis,
encouraged by his example, presumed to claim the same privilege. The Spanish
bishops consulted St. Cyprian what they ought to do with regard to the two
delinquents, and that learned prelate answered: that persons notoriously guilty
of such crimes were, by the canons, utterly disqualified for presiding in the
Church of Christ, and offering sacrifices to God; that the election and
ordination of their two successors having been regular and valid, they could
not be rescinded or made null; and lastly, that the pope’s letters were
obreptitious, and obtained by fraud and a suppression of the truth,
consequently were null. “Basilides,” says he, “going to Rome, there imposed
upon our colleague Stephen, living at a distance, and ignorant of the truth
that was concealed from him. All this only tends to accumulate the crimes of
Basilides, rather than to abolish the remembrance of them; since, to his former
account, hereby is added the guilt of endeavouring to circumvent the pastors of
the Church. 2
He lays the blame not on him who had been imposed upon, but Basilides, who
fraudulently gained “access to him.” We know no more of this affair; but cannot
doubt that the pope (whose jurisdiction none of the parties disclaimed) was
better informed, and the proceedings of the Spanish bishops confirmed.
The controversy concerning the rebaptization of
heretics gave St. Stephen much more trouble. It was the constant doctrine of
the Catholic Church, that baptism given in the evangelical words, that is, in
the name of the three persons of the Holy Trinity, is valid, though it be
conferred by a heretic. This was the practice even of the African Church till
Agrippinus, bishop of Carthage, in the close of the second century, changed it,
fifty years before St. Cyprian, as St. Austin and Vincent of Lerins testify;
and St. Cyprian himself only appeals to a council held by Agrippinus for the
origin of his pretended tradition. 3
St. Cyprian, in three African councils, decreed, according to this principle,
that baptism given by a heretic is always null and invalid; which decision he
founds in this false principle, that no one can receive the Holy Ghost by the
hands of one who does not himself possess him in his soul. Which false
reasoning would equally prove that no one in mortal sin can validly administer
any sacrament; but Christ is the principal, though invisible minister in the
administration of the sacraments; and though both faith and the state of grace
be required in him who confers any sacrament, not to incur the guilt of
sacrilege; yet neither is required for the validity. St. Cyprian sums up all
the arguments which he thought might serve his purpose in his letter to
Jubaianus, written in 256. Many bishops of Cilicia, Cappadocia, and Phrygia, having
at their head Firmilian, the learned bishop of Cæsarea, and Helenus of Tarsus,
fell in with the Africans, and maintained the same error. All the partisans of
this practice falsely imagined it to be a point, not of faith, which is every
where invariable, but of mere discipline, in which every church might be
allowed to follow its own rule or law. 4
St. Cyprian and Firmilian carried on the dispute with too great warmth, the
latter especially, who spoke of St. Stephen in an unbecoming manner. If such
great and holy men could be betrayed into anger, and biassed by prepossession,
how much ought we sinners to watch over our hearts against passion, and
mistrust our own judgment! The respect which is due to their name and virtue
obliges us to draw a veil over this fault, as St. Austin often puts us in mind,
who, speaking of Firmilian, says: “I will not touch upon what he let fall in
his anger against Stephen.” 5
The pope, who saw the danger which threatened the Church under the colour of
zeal for its purity and unity, and an aversion from heresy, opposed himself as
a rampart for the house of God, declaring that no innovation is to be allowed,
but that the tradition of the Church, derived from the apostles, is to be
inviolably maintained. He even threatened to cut off the patrons of the novelty
from the communion of the Church. But St. Dionysius of Alexandria interceded by
letters, and procured a respite, as Eusebius mentions. 6
St. Stephen suffered himself patiently to be traduced
as a favourer of heresy in approving heretical baptism, being insensible to all
personal injuries, not doubting but those great men, who, by a mistaken zeal,
were led astray, would, when the heat of disputing should have subsided, calmly
open their eyes to the truth. Thus by his zeal he preserved the integrity of
faith, and by his toleration and forbearance saved many souls from the danger
of shipwreck. “Stephen,” says St. Austin, 7
“thought of excommunicating them; but being endued with the bowels of holy
charity, he judged it better to abide in union. The peace of Christ overcame in
their hearts.” 8
Of this contest, the judicious Vincent of Lerins 9
gives the following account: “When all cried out against the novelty, and the
priests every where opposed it in proportion to every one’s zeal, then Pope
Stephen, of blessed memory, bishop of the apostolic see, stood up, with his
other colleagues against it, but he in a signal manner above the rest, thinking
it fitting, I believe, that he should go beyond them as much by the ardour of
his faith as he was raised above them by the authority of his see. In his
letter to the church of Africa he thus decrees: ‘Let no innovation be
introduced; but let that be observed which is handed down to us by tradition.’
The prudent and holy man understood that the rule of piety admits nothing new,
but that all things are to be delivered down to our posterity with the same
fidelity with which they were received; and that it is our duty to follow
religion, and not make religion follow us; for the proper characteristic of a
modest and sober Christian is, not to impose his own conceits upon posterity,
but to make his own imaginations bend to the wisdom of those that went before
him. What then was the issue of this grand affair, but that which is
usual?—antiquity kept possession, and novelty was exploded.”
St. Stephen died on the 2nd of August, 257, and was
buried in the cemetery of Calixtus. He is styled a martyr in the Sacramentary
of St. Gregory the Great, and in the ancient Martyrologies which bear the name
of St. Jerom. The persecution of Valerian was raised in the year 257, and in it
St. Stephen could not fail to be sought out as the principal victim. The acts
of his martyrdom deserve some regard, as Tillemont observes. They are esteemed
genuine by Baronius and Berti. 10
This latter shows the exceptions made to their authority by Basnage, to be
altogether founded in mistakes. These acts relate that the saint was beheaded
by the pursuivants whilst he was sitting in his pontifical chair, which was
buried with his body, and is still shown as stained with his blood. The relics
were translated to Pisa in 1682, and are there venerated in the great church
which bears his name. But his head is kept with great respect at Cologn.
Not only bishops, but all superiors, are Christ’s
vicegerents, and are bound to be mindful of their charge, for which they will
be demanded a rigorous account. How many such live as if they had only their
own souls to take care of; yet think themselves good Christians? Few have the
light, the courage, the charity, and the zeal necessary for such a charge; and
many through sloth, self-love, or a passion for pleasure, company, vanity, and
the world, neglect various obligations of their state. It will be a false plea
for such to allege at the last day, that they have kept well their own
vineyard, whilst they have suffered others under their care to be overgrown
with briars and weeds.
Note 1. S.
Cypr. ep. 67. Pam. 68. Fello. See Ganpred’s
Histoire de Provence. Gallia Christ. Nov. t. 1, p. 552. Hist. Littér. de la Fr.
t. 1, p. 306. Longueval Hist. de l’Egl. Gallicane. Dupin de Antiqu. Eccl.
Discipl. [back]
Note
2. S.
Cyr. ep. 68, Pam. 67. Fello. See Cenni, Antiqu. Eccl. Hisp. and Dupin, de
Antiq. Eccl. Discipl. [back]
Note
4. Some
moderns have made the numbers of those who were engaged in this error with St.
Cyprian much greater than the truth. It is false that the Asiatics generally
favoured it, which can only be true of some bishops of Cappadocia, and certain
neighbouring countries. Those are grossly mistaken who reckoned Dionysius of
Alexandria, with the Egyptian bishops, among the abettors of this error. Had he
been on St. Cyprian’s side, he could never have been a mediator between the two
parties. St. Austin knew their number when he said: “Are we to believe fifty
Orientals, and seventy or a few mere Africans, against so many thousands?” See
Petitdidier in his Remarks upon Du Pin’s Bibliothèque; Tillem. in S. Cypr. §
44. [back]
Note
5. “Quæ
in Stephanum irritatus effudit, retractare nolo. S. Aug. l. 5, de Bapt. c. 25,
p. 158. It is necessary here to make two remarks, First, that none of those who
maintained what they called a point of discipline against St. Stephen, ever
called in question the supremacy of the apostolic see of Rome, which St.
Cyprian strongly asserts in many places of his works; and Firmilian, who in the
heat of the contest was inclined to blame St. Stephen’s words, calls it
boasting that he should maintain the pre-eminence of his see, yet does not deny
it, which in the temper in which he wrote he would most certainly have done, if
he could have found the least colour for it. “Stephen boasts,” says he, “of the
rank and eminence of his see, and alleges his succession to the chair of Peter,
upon whom the foundations of the church were laid.” (Firmil. ep. ad Cypr. inter
Cyprianicos, 75.) A second remark is, that the pope never proceeded to
pronounce any excommunication or other sentence against these bishops, or they
would never have stood out against a censure in which the whole church
acquiesced. Nay, St. Austin was willing to persuade himself that they
afterwards laid aside their prejudices, and embraced the truth. He often
repeats that their eminent labours and charity atoned for this fault. Writing
of St. Cyprian, he says: “His charity covered that spot in the whiteness of his
holy soul.” (l. 1, de bapt. c. 19). And again: “That fault was compensated by
the abundance of his charity, and was purged by the axe of his passion.” Ib.
c. 18. [back]
Note
8. Nothing
can be more unjust than with some Protestants to tax this good pope with pride,
haughtiness, and obstinacy on this occasion, in which his meekness, charity,
and zeal excited the admiration of the most illustrious fathers of the church.
It is a no less notorious slander of Blondel, Launoy, Du Pin, and
Basnage, that St. Stephen fell into the opposite error to that which he
condemned, and maintained that any baptism conferred by heretics is valid, even
though administered by those who corrupted the form, and entirely omitted the
invocation of the three persons of the Holy Trinity. But Eusebius, l. 7, c. 3;
St. Austin in many places, as l. 5, de bapt. c. 23, l. 3, contr.; Crescon. c.
3, &c.; St. Jerom, Dial, contr. Lucif.; Vincent of Lerins, c. 9; Facundus
Hermian. l. 10, c. 3, &c., unanimously aver, that St. Stephen maintained
the apostolical tradition, and the doctrine of the church, which was afterwards
solemnly defined and canonized by the great councils of Arles and Nice. It is
objected, first, that the bishop Jubaianus, an advocate with St. Cyprian for
the rebaptization of heretics, found a letter, in which the baptism of the
Marcionites was allowed valid, which the council of Constantinople rejected, because
in it the essential form was corrupted. But those heretics might have used at
first a valid form, as they often changed both their discipline and their
doctrine. Neither does it appear probable that this letter could have been
anonymous, had it been written by St. Stephen.
It is urged, secondly, by Du Pin, &c., that St. Cyprian, ep. 73
and 74, understood St. Stephen’s decree of the baptism of all manner of
heretics, “from whatever heresy they came.” But no man’s opinion can be learned
from an adversary, who often imputes to him consequences which he condemns. St.
Stephen’s decree contained only this short determination: “Let nothing be
changed, but let the ancient tradition be maintained,” as Vincent of Lerins
gives it. Nor can he be understood of those heresies which do not observe the
essential form; for Firmilian himself sufficiently clears this difficulty by
saying that Stephen admitted the baptism of heretics “in which the Trinity of
names of the Father, Son, and Holy Ghost was invoked,” ep. 75, n. 7. He
subjoins the following example:—He says that twenty years before this, a
certain woman started up in Africa, who, in fits of enthusiasm, pretended to
the gift of prophecy, and was so far under the power of the devil that she
deceived the brethren for a great while, performed many strange and wonderful
feats, and at last undertook to bring on an earthquake; for the devil being a
subtle and cunning spirit, says Firmilian, he may sometimes foresee that there
will be an earthquake, and then pretend that he will bring it about. He also
made this woman go barefoot over frozen snow, in a very cold winter, without
receiving any harm. But one of our exorcists, says this author, a man of an
approved character, by the importunity of several of the brethren, inspired
with the grace of God, withstood the wicked spirit, and proved him to be what
he was. This woman had presumed to celebrate the eucharist, and thus to offer
sacrifice to the Lord in the usual mysterious rite; she likewise baptized
several persons, using the known and proper interrogatories. “Will Stephen
approve this baptism,” says Firmilian, “because there was no defect as to the
article of the Trinity? Symbolum Trinitatis. Can the patrons of
heretical baptisms proceed so far as to affirm, that the devil himself may
confer the grace of baptism in the name of the Father, and of the Son, and of
the Holy Ghost?” To this, St. Stephen would have answered, that the woman could
not validly confer baptism, if by the influence of the devil or otherwise she was
out of her senses; much less could the devil be the minister of a sacrament.
This passage in an adversary is a convincing proof that St. Stephen spoke of
baptism in which every thing which is required in point of form is observed;
and in particular as to the invocation of the Trinity. [back]
Note
9. Common.
c. 9. See Ant. Sandini’s Diss. 7, ad Histor. Pontif. Rom. p. 61; Alex. Herdt’s
Discordia concors inter Steph. et Cypr. [back]
Rev. Alban Butler (1711–73). Volume VIII: August. The Lives of the Saints. 1866.
Santo Stefano I Papa
Romano, papa dal 12 marzo 254 al 2 agosto 257, fu sepolto nel Cimitero
di Callisto sulla via Appia e da Paolo I trasferito, il 17 agosto 761, a S.
Silvestro in Capite.
Fu molto
caritatevole verso i Libellatici (cristiani che nel tempo delle persecuzioni avevano
ottenuto da un magistrato un libello attestante di aver sacrificato agli idoli,
per quanto ciò non fosse avvenuto).
Si oppose fermamente al ribattesimo dei convertiti dall’eresia; stabilì che i
paramenti sacri si indossero unicamente in chiesa.
La “Passio” che lo riguarda e lo vuole martire, quasi sicuramente, dà com sue
le gesta del successore S. Sisto II.
Martirologio
Romano: A Roma nel cimitero di Callisto, santo Stefano I, papa, il quale, per
affermare con chiarezza il principio che l’unione battesimale dei cristiani con
Cristo si compie una sola volta, proibì che quanti intendevano volgersi alla
piena comunione con la Chiesa fossero nuovamente battezzati.
E' romano
di origine e suo padre si chiamava Giulio. Altro non sappiamo della sua
famiglia. Viene eletto al pontificato come successore di Lucio I al tempo di
Valeriano (253-260 ca.), che per qualche tempo lascia in pace i cristiani, già
agitati per conto loro.
C’è il problema di come trattare i lapsi (“caduti”), ossia quei cristiani che
in tempo di persecuzione hanno ceduto per paura e che poi, pentiti, chiedono di
essere riaccolti: un aspro terreno di scontro tra rigoristi e indulgenti. Ci
sono stati poi in Spagna due vescovi, Basilide e Marziale, che hanno rinnegato
Cristo durante una persecuzione: ora, i fedeli sono sì disposti ad accettarli,
ma solo come semplici fedeli. E costoro invece rivogliono pure i vescovadi,
arrivando a ingannare papa Stefano, che dà loro ragione, facendo infuriare i
fedeli di Spagna e anche quelli del Nordafrica, col grande Cipriano vescovo di
Cartagine.
Altro motivo di discordia: il cosiddetto “battesimo degli eretici”. Si tratta
di quei seguaci delle molte sètte di allora, che poi chiedevano di entrare (o
di ritornare) nella Chiesa. A Roma e in altre parti del mondo cristiano del
tempo, questi pentiti vengono riaccolti senza esigere un secondo battesimo.
In Africa, invece, lo si richiede, non considerano valido il “battesimo
eretico”(ed è anche vero che in certe comunità staccate dalla Chiesa non tutti
battezzano rigorosamente "nel nome del Padre, del Figlio e dello Spirito
Santo": c’è chi infila nella formula anche altri nomi). Un’altra spina nel
breve e afflitto pontificato di Stefano.
La Chiesa, all’epoca, non ha una sua compiuta teologia dei sacramenti; e non è
ancora comparso sant’Agostino a chiarire per tutti che la grazia sacramentale
proviene unicamente da Cristo. Cipriano motiva il suo rifiuto, e Stefano
ribadisce la posizione di Roma, ma giustificandola solo con la sua
consuetudine. Il conflitto si fa duro, ma nel 257 sull’intera Chiesa piomba la
persecuzione di Valeriano, che torna al regime duro per tenere insieme l’Impero
nella guerra contro la Persia.
In questo stesso anno muore papa Stefano; ma non ci sono prove del suo
martirio, al di là delle annotazioni del Sacramentario Gregoriano e del
Martirologio Geronimiano. Il suo corpo viene sepolto nel cimitero a San
Callisto, e poi sarà trasferito a Santa Prassede. L’anno successivo, la
persecuzione raggiunge l’Africa, dove muore per la fede Cipriano, decapitato
nella sua Cartagine.
Autore: Domenico Agasso
