10. During this interval of peace, but chiefly towards the end of it,
Dionysius took part in that controversy about heretical baptism to which
the letters on pp. 51 ff. belong. Up till now various parts of
Christendom had followed various customs on this matter without much
disputing. In Asia Minor and in Africa baptism by heretics was not
recognized, while in the West baptism with water in the name of the
Trinity or of Christ was held valid by whomsoever performed. Before the
middle of the third century, however, the difference of practice
gradually became more and more a matter of controversy. In or about A.D.
230 two synods were held one after the other at Iconium and at Synnada
(see p. 58, _n._), which confirmed the opinion that heretical baptism was
invalid: and some twenty-five years later on Cyprian of Carthage convened
several synods in North Africa, which arrived at the same conclusion.
Thereupon a violent quarrel arose between Cyprian and Stephen the Bishop
of Rome; this became, perhaps, all the keener, because of the former
alliance and co-operation between Cyprian and Stephen's predecessor,
Cornelius, in combating the Novatianist schism,[4] which had eventually
led also to heresy over the restoration of those who had lapsed under
persecution. Severe language was now used on both sides, and other
leading Churchmen of the day were naturally drawn into the discussion:
among them our Dionysius, who--after the first, at all events--with
characteristic sagacity steered a middle course and advised that the
older spirit of toleration should be maintained, the circumstances of
different churches requiring different methods. Fragments of five letters
on this subject have come down to us, all addressed to the Church of Rome
or rather to representative members of that Church, the first of them
probably written in 254 when the Novatianist schism was subsiding (see p.
52), and the others belonging to the year 257 (see pp. 54 ff.).