is evident from Cyp., epp. 67,
68; for these passages make it very probable that Stephen also assumed
the irremovability of a bishop on account of gross sins or other
failings.]

[Footnote 240: See Cypr., epp. 65, 66, 68; also 55. 11.]

[Footnote 241: This is asserted by Cyprian in epp. 65. 4 and 67. 3; but
he even goes on to declare that everyone is polluted that has fellowship
with an impure priest, and takes part in the offering celebrated by
him.]

[Footnote 242: On this point the greatest uncertainty prevails in
Cyprian. Sometimes he says that God himself installs the bishops, and it
is therefore a deadly sin against God to criticise them (e.g., in ep.
66. 1); on other occasions he remembers that the bishops have been
ordained by bishops; and again, as in ep. 67. 3, 4, he appears to
acknowledge the community's right to choose and control them. Cf. the
sections referring to Cyprian in Reuter's "Augustinische Studien"
(Zeitschrift fuer Kirchengeschichte, Vol. VII., p. 199 ff.).]

[Footnote 243: The Donatists were quite justified in appealing to
Cyprian, that is, in one of his two aspects.]

[Footnote 244: Origen not only distinguishes between different groups
within the Church as judged by their spiritual understanding and moral
development (Comm. in Matt. Tom. XI. at Chap. XV. 29; Hom. II. in Genes.
Chap. 3; Hom. in Cantic. Tom. I. at Chap. I. 4: "ecclesia una quidem
est, cum perfecta est; multae vero sunt adolescentulae, cum adhuc
instruuntur et proficiunt"; Hom. III. in Levit. Chap. iii.), but also
between spiritual and carnal members (Hom. XXVI. in Num. Chap. vii.)
i.e., between true Christians and those who only bear that name without
heartfelt faith--who outwardly take part in everything, but bring forth
fruits neither in belief nor conduct. Such Christians he as little views
as belonging to the Church as does Clement of Alexandria (see Strom.
VII. 14. 87, 88). To him they are like the Jebusites who were left in
Jerusalem: they have no part in the promises of Christ, but are lost
(Comm. in Matt. T. XII. c. xii.). It is the Church's task to remove such
members, whence we see that Origen was far from sharing Calixtus' view
of the Church as a _corpus permixtum_; but to carry out this process so
perfectly that only the holy and the saved remain is a work beyond the
powers of human sagacity. One must therefore content oneself with
expelling notorious sinners; see Hom. XXI. in Jos., c. i.: "sunt qui
ignobilem