PL 3 · cols. 1047–1056

Concilia Carthaginensia: concilium Carthaginense sub Cypriano tertium, de infantibus baptizandis (Epistola S. Cypriani ad Fidum, nomine concilii)

Editors' preface

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CONCILIA CARTHAGINENSIA.

The Councils of Carthage.

CARTHAGINENSE CONCILIUM SUB CYPRIANO TERTIUM

The third Council of Carthage under Cyprian

DE INFANTIBUS BAPTIZANDIS,

on the baptizing of infants,

ANNO POST CHRISTUM NATUM CCLIII HABITUM.

held in the year 253 after the birth of Christ.

(Erasm., III, 3. Pamel., Rigalt. Baluz, LIX. Paris., LVIII. Oxon., Lips., LXIV. Routh. Rell. sacrae, p. 74 et 116.)

(Erasmus, 3, 3. Pamelius, Rigault, Baluze, 59. Paris, 58. Oxford, Leipzig, 64. Routh, Reliquiae sacrae, pp. 74 and 116.)

PROOEMIUM.

Preface.

Anno Christi 257, persecutione cessante, ad quassatam Ecclesiam componendam, Cyprianus ejusque collegae episcopi Africanae Ecclesiae, ex more convenerunt; partim ut rectam fidem et catholicam unitatem conservarent, partim etiam ut collapsam ecclesiasticam disciplinam restituerent, ac bonos mores fidelium informarent. In hac synodo constitutum est primo, ut diaconus ille, quem Rogatianus de protervia et conviciis sibi illatis coram Patribus concilii denuntiaverat, abstineatur, aut nisi peccatum emendet, omnino deponatur. Idem de reliquis protervis et contumeliosis clericis constitutum esse volens: quia contumacia in clericis subjectis periculosa sit, ex qua ut plurimum in haeresim prolabi consueverunt. Verba Cypriani responsoria ad Rogationum hac de re scribentis haec sunt: « Haec sunt initia haereticorum et ortus atque conatus schismaticorum male cogitantium, ut sibi placeant, ut praepositum superbo tumore contemnant. Sic de Ecclesia receditur: sic altare profanum foris collocatur, sic contra pacem Christi et ordinationem atque unitatem Dei rebellatur. Quod si ultra te contumeliis suis exacerbaverit et provocaverit, fungeris circa eum potestate honoris tui, ut eum vel deponas vel abstineas. » Secundo hac eadem synodo Patres concilii intelligentes quod Geminius Victor Christianus ex hac vita discedens Fortunatum quemdam presbyterum testamento suorum filiorum tutorem nominasset, atque ita, juxta decretum concilii alicujus, olim hac de re in Africa sub antecessoribus celebrati, poenam excommunicationis incurrisset: ipsum Geminium defunctum, eo quod presbyterum a cultu Dei ad saecularia avocasset, excommunicatum esse denuntiant; ideoque pro defuncto sacrificium offerri, nomen apud altare nominari severe admodum interdicunt; ipsumque antecessorum suorum decretum hac synodali constitutione confirmant. Haec constant ex Cypriani epistola 66, qua sic ait: Graviter commoti sumus, ego et collegae mei, qui praesentes aderant, et compresbyteri nostri qui nobis assidebant, etc. Baron. anno 257, numero 13 et 14. Hoc eodem concilio Baptismum infantulorum in casu necessitatis ante octavum diem accelerandum esse, ad quorumdam dubitationem responsum esse videtur: maxime, quia concilium illud tempore Ecclesiae pacato celebratum, non sub Lucio, ut Veneta editio habet, sed potius circa initium Valeriani habitum fuisse, certo colligere liceat. Qualis illa de Baptismo infantulorum controversia fuerit, et LIX epistola Cypriani ad Fidum presbyterum hic subjecta cognoscere licet.

In the year of Christ 257, as the persecution was ceasing, Cyprian and his colleagues, the bishops of the African Church, assembled according to custom to set the shaken Church in order; partly to preserve the right faith and catholic unity, partly also to restore the collapsed ecclesiastical discipline and to shape the good morals of the faithful. In this synod it was decided first that the deacon whom Rogatian had denounced before the Fathers of the council for the insolence and abuse heaped upon him should be suspended from communion, or, unless he amended his sin, be deposed altogether. Wishing the same to be decided concerning the other insolent and abusive clerics: because insubordination in clerics who are subject is dangerous, and from it they have very often been accustomed to slip into heresy. The words of Cyprian in reply to Rogatian, who wrote about this matter, are these: "These are the beginnings of heretics and the origins and attempts of evil-minded schismatics, that they please themselves, that with swollen pride they despise the one set over them. Thus one departs from the Church; thus a profane altar is set up outside; thus there is rebellion against the peace of Christ and the ordinance and unity of God. But if he further exasperates and provokes you with his insults, you will exercise towards him the power of your office, so as either to depose him or to suspend him from communion." Secondly, in this same synod the Fathers of the council, learning that Geminius Victor, a Christian, on departing this life had named in his will a certain presbyter Fortunatus as guardian of his children, and had thus, according to the decree of some council celebrated formerly on this matter in Africa under their predecessors, incurred the penalty of excommunication, declare the deceased Geminius himself excommunicated, because he had called a presbyter away from the worship of God to secular affairs; and therefore they very severely forbid that the sacrifice be offered for the deceased or that his name be named at the altar; and they confirm that very decree of their predecessors by this synodal constitution. These things are established from Cyprian's letter 66, where he speaks thus: We were gravely disturbed, I and my colleagues who were present, and our fellow presbyters who sat with us, etc. Baronius, year 257, numbers 13 and 14. In this same council it seems that a response was given to the doubt of certain persons, that the baptism of little infants in case of necessity should be hastened before the eighth day: especially since one may gather with certainty that that council was celebrated in a time of peace for the Church, not under Lucius, as the Venetian edition has it, but was rather held about the beginning of Valerian's reign. What sort of controversy that was about the baptism of little infants may also be learned from the 59th letter of Cyprian to the presbyter Fidus, appended here.

CYPRIANUS ET CAETERI COLLEGAE QUI IN CONCILIO AFFUERUNT NUMERO LXVI, FIDO FRATRI SALUTEM.

Cyprian and the other colleagues who were present at the council, sixty-six in number, to their brother Fidus, greeting.

ARGUMENTUM. — Patres Africani pacem a Therapio temere concessam, ratam esse statuunt. — Infantium modo natorum Bapsismus ad iisdem stabilitur. — Superstitiosus mos infantes ad osculum non admittere ante diem octavum notatur. — Nemo a Baptismo impediendus.

Argument. — The African Fathers decide that the peace rashly granted by Therapius is to stand. — The baptism of infants just born is upheld by them. — The superstitious custom of not admitting infants to the kiss before the eighth day is censured. — No one is to be kept from baptism.

I. Legimus litteras tuas, frater charissime

1. We have read your letter, dearest brother,

Editors' notes and page, col. 1047

Footnotes

Variorum notae.

Notes of various editors.

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Etsi quae eo loci colligimus coneilia Carthaginensia non eamdem rebaptismatis quaestionem agitaverint, cuncta tamen quasi in unum corpus edenda esse autumavimus, utpote iisdem fere temporibus, sub eodem summo Pontifice, ab eodem Cypriano, ex iisdem propemodum episcopis habita. Edd.

Although the councils of Carthage that we have gathered in this place did not all debate the same question of rebaptism, we judged that they should all be published as though in a single body, since they were held at about the same times, under the same supreme Pontiff, by the same Cyprian, and from very nearly the same bishops. Editors.

(printed under page 575)

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Est hoc concilium Carthaginense III sub Cypriano ut admonet Harduinus, celebratum anno Christi CCLIII; fictitium autem illud putat Pagius ad ann. Chr. 254, n. 5; quem consule.

This is the third council of Carthage under Cyprian, held, as Hardouin notes, in the year of Christ 253; Pagi, however, thinks it fictitious, at the year of Christ 254, no. 5; consult him.

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Hujus epistolae mentio extat apud sanctum Augustinum in libro de Gestis Pelagii, cap. 11, et in libro quarto contra duas Epistolas Pelagianorum, cap. 8, et in sermone 294 novae editionis. Meminit ejusdem etiam Hieronymus in calce Dialogorum adversus Pelagianos. Vide librum Georgii Cassandri adversus Anabaptistas. Baluz.

This letter is mentioned by Saint Augustine in the book On the Proceedings of Pelagius, chap. 11, and in the fourth book Against the Two Letters of the Pelagians, chap. 8, and in Sermon 294 of the new edition. Jerome also mentions it at the end of the Dialogues against the Pelagians. See the book of George Cassander against the Anabaptists. Baluze.

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Numero LXVI. Videsis quod ante annotatum est ad Concil. II, p. 109. Routh.

"Sixty-six in number." See what was noted earlier on the second Council, p. 109. Routh.

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(5) ‹anchor: Fido› · call in col 1047

Fido. Pamelius ait non potuisse se reperire quo in loco Fidus fuerit episcopus, verisimile tamen esse fuisse vicinum Therapii, qui in synodo sancti Cypriani cognominatur a Bulla. (Vid. supra (continues)

"To Fidus." Pamelius says he could not find in what place Fidus was bishop, but that it is likely he was a neighbour of Therapius, who in Saint Cyprian's synod is surnamed "of Bulla." (See above (continues)

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running head: 1047 DE HÆRETICORUM BAPTISMATE 1048
marginal letters: (none)
old-edition numerals: 1014 before I. Legimus
misprints kept as printed: Bapsismus (for Baptismus) and ad iisdem (for ab iisdem) in the Argumentum; Rogationum (beside Rogatianus earlier in the Prooemium; probably for Rogatianum); in note (1) coneilia (for concilia)
other: full-width page set whole (title block and Prooemium full width; address, Argumentum and the opening of the letter in two columns, left then right); editors' matter set: title block ‹CONCILIA CARTHAGINENSIA›, Prooemium ‹Anno Christi 257›, Argumentum ‹Patres Africani pacem›; the Variorum notae (1)-(5) at the page foot are set above under Footnotes; "in casu" squeezed at line end and hard to read, set as casu; the last word charis- is split at the page break and is set whole here as charissime (Q1, by the column-break rule): the tail printed at the top of col 1049 is not to be restored there; check that col 1049's file does not repeat it

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Editors' notes and page, col. 1048

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quibus significasti de Victore quondam presbytero, quod ei, antequam poenitentiam plenam egisset, et Domino Deo, in quem deliquerat, satisfecisset, temere Therapius, collega noster, immaturo tempore et praepropera festinatione pacem dederit. Quae res nos satis movit, recessum esse a decreti nostri auctoritate, ut ante legitimum et plenum tempus satisfactionis, et sine petitu et conscientia plebis, nulla infirmitate urgente ac necessitate cogente, pax ei concederetur,

in which you indicated concerning Victor, formerly a presbyter, that before he had done full penance and had made satisfaction to the Lord God, against Whom he had sinned, Therapius, our colleague, rashly, at an untimely moment and with over-hasty haste, gave him peace. This matter moved us considerably, that there had been a departure from the authority of our decree, so that before the lawful and full time of satisfaction, and without the request and knowledge of the people, with no sickness pressing and no necessity compelling, peace was granted to him,

Editors' notes and page, col. 1049

Footnotes

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(continued) … Concil. VII, p. 103) Morellius putavit fuisse tantum presbyterum. Baluz. — Ait Pearsonius in Annal.: « Dum illi in concilio erant, allatae sunt a Fido episcopo, ut videtur, scriptae litterae, » ad an. 253, sect. IX. Routh.

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Victore quondam presbytero. Rigaltius ait: Iste Victor quondam in Ecclesia presbyter, male servata fide, Ecclesiam amiserat, et pacem. Itaque etsi pacem quomodocunque, hoc est praepropera Therapii festinatione recepisset, minime tamen locum in Ecclesia, hoc est presbyteri honorem receperat, Bene igitur, atque ex disciplina veteri, scripsit Cyprianus, de Victore quondam presbytero, qui nunc inter laicos communicabat Ecclesiae. Idem ergo Victor de laico presbyter, de presbytero lapsus, de lapso poenitens, de poenitente laicus. Supra observavimus non semper in Ecclesia obtinuisse, ut in clericos delinquentes, solum per depositionem ad communionem laicam animadverteretur. Constat Victorem Ecclesia pulsum ad poenitentiam eamque diutinam admissum. Licet vero synodo post reditum Cypriani secunda, lapsis ob persecutionem ingruentem indultum; tamen non ea mens Patrum erat ut, pace restituta et nulla necessitate cogente, episcopus omnia pro arbitrio laxaret. Pacem nunc Ecclesiae redditam frequens synodus indicat. Fortunatianus lapsus quondam episcopus dicitur, statim Ed. LXV (a., LXIV). Fellus. — Quanquam Pamelius agnoscat editiones Manutii et Morellii istic habere quondam, magis tamen ei placuit lectio veterum editionum, in quibus scriptum est quondam, eam videlicet ob causam, ut ille ait, quod satis constet ex sequentibus adhuc vixisse Victorem presbyterum cum Cyprianus hanc epistolam scriberet. Quod est certissimum. Verum vox quondam non accipienda est in hoc loco tanquam intelligi deberet de homine defuncto, sed de eo qui cum poenitentiam accepisset post lapsum, dejectus erat de gradu presbyteri, sicut infra Epist. LXIV, pag. 110, legitur Fortunatianum quondam apud vos episcopum. Lectionem porro quam nos revocamus exhibent libri veteres et vetustissima hujus epistolae versio Syriaca quam servat bibliotheca serenissimi Ducis Florentiae, uti ego accepi a viro istius linguae et bonarum litterarum peritissimo Eusebio Renaudotio. Sic in epistola Felicis Papae III, ad Acacium, quondam episcopos, nunc vero honore et communione privatos. Possunt reperiri plurima exempla similia. Baluz. — Clericis haud licuisse qui poenitentiam egissent, recipere locum suum in Ecclesia, satis ostendit Basilidis exemplum in litteris Synodicis proxime post has sequentibus commemoratum. Idemque nobis inculcant cum Rigaltius etiam alibi in Notis ad Cyprianum, tum Albaspinaeus Observatt. de Veteribus Eccles. Rit. lib. II, cap. 34. Et Binghamus Antiquit. Eccles. Christ. lib. II, c. 2, §§ 2 et 4. Routh.

"Victor, formerly a presbyter." Rigault says: This Victor, formerly a presbyter in the Church, having kept faith badly, had lost the Church, and peace. And so, although he had recovered peace somehow, that is, through the over-hasty haste of Therapius, he had by no means recovered his place in the Church, that is, the honour of a presbyter. Well, then, and in keeping with the ancient discipline, Cyprian wrote of "Victor, formerly a presbyter, who now communicated among the laity of the Church." The same Victor, then, from layman became presbyter, from presbyter one lapsed, from lapsed a penitent, from penitent a layman. We observed above that it did not always hold in the Church that clerics who offended were punished only by deposition to lay communion. It is established that Victor was driven from the Church and admitted to penance, and a long one. And although at the second synod after Cyprian's return indulgence was granted to the lapsed because persecution was pressing, yet it was not the mind of the Fathers that, once peace was restored and with no necessity compelling, a bishop should relax everything at his own discretion. That peace had now been restored to the Church is shown by the well-attended synod. Fortunatianus is called "formerly a bishop," lapsed, at once Ed. 65 (a., 64). Fell. — Although Pamelius acknowledges that the editions of Manutius and Morel have "quondam" there, he nevertheless preferred the reading of the old editions, in which "quondam" is written, for this reason, as he says: that it is sufficiently established from what follows that the presbyter Victor was still alive when Cyprian wrote this letter. Which is most certain. But the word "quondam" is not to be taken in this place as though it were to be understood of a dead man, but of one who, having received penance after his lapse, had been cast down from the rank of presbyter, as below, Epist. 64, p. 110, we read "Fortunatianus, formerly bishop among you." Moreover, the reading we restore is shown by the old books and by the very ancient Syriac version of this letter which the library of the Most Serene Duke of Florence preserves, as I learned from Eusèbe Renaudot, a man most skilled in that language and in good letters. So in the letter of Pope Felix III to Acacius: "formerly bishops, but now deprived of honour and communion." Very many similar examples can be found. Baluze. — That clerics who had done penance were not permitted to recover their place in the Church is shown well enough by the example of Basilides, recorded in the synodal letter that follows next after this one. And the same is impressed on us both by Rigault elsewhere in his Notes on Cyprian and by L'Aubespine, Observations on the Ancient Rites of the Church, book 2, chap. 34, and by Bingham, Antiquities of the Christian Church, book 2, ch. 2, §§ 2 and 4. Routh.

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(opening lines cut at the image edges) … Bulla in ea provincia, una dicta simpliciter Bulla, cujus iste Therapius erat episcopus, alia Bulla regia. Concilio Carthaginensi sub Genetlio interfuit Epigonius, episcopus Bullensium regionum, collationi vero Carthaginensi inter catholicos et donatistas Dominicus episcopus Bullensium regionum catholicus, et Felix Donatista, qui in gestis vocatur simpliciter episcopus Bullensis. Baluzius.

(opening lines cut at the image edges) … Bulla in that province, one called simply Bulla, of which this Therapius was bishop, the other Bulla Regia. At the Council of Carthage under Genethlius there was present Epigonius, bishop of the Bullensian districts; and at the Conference of Carthage between Catholics and Donatists, Dominicus, the Catholic bishop of the Bullensian districts, and Felix the Donatist, who in the Acts is called simply bishop of Bulla. Baluze.

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Decreti nostri. Cons. prioris Epistolae LIV init. Routh.

"Of our decree." Compare the beginning of the earlier Epistle 54. Routh.

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(9) ‹anchor: sine petitu et conscientia plebis› · call in col 1049

Sine petitu et conscientia plebis. Hoc saepissime dicit, communicato etiam cum plebe consilio. Rigalt.

"Without the request and knowledge of the people." He says this very often: "having shared counsel with the people too." Rigault.

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Nulla infirmitate urgente ac necessitate cogente. Significari hoc loco Anglicus monet interpres duo poenitentiae laxamenta, quae in duabus synodis concessa fuerant, quorum alterum permittebat absolutionem quam clinicam vocat, de vita periclitantibus, alterum ignoscebat poenitentibus, ingruente persecutione et minitantibus iniquis temporibus. Routh.

"With no sickness pressing and no necessity compelling." The English translator notes that two relaxations of penance are meant in this place, which had been granted at two synods: one permitted the absolution he calls clinical to those in danger of their life; the other pardoned penitents when persecution was pressing and evil times were threatening. Routh.

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running head: 1049 PARS I. — MONUMENTA (cut off at the image's right edge)
marginal letters: A ‹sime, quibus significasti de Victore quondam›; B ‹Concil. VII, p. 103) Morellius putavit› (in the Variorum notae); C ‹Victorem Ecclesia pulsum ad poenitentiam› (in the Variorum notae); D ‹de gradu presbyteri, sicut infra Epist.› (in the Variorum notae)
old-edition numerals: (none)
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sed librato apud nos diu consilio, satis fuit objurgare Therapium collegam nostrum quod temere hoc fecerit et instruxisse ne quid tale de caetero faciat. Pacem tamen quomodocumque a sacerdote Dei semel datam non putavimus auferendam, ac per hoc Victori communicationem sibi concessam usurpare permisimus.

but, the counsel having been long weighed among us, it was enough to rebuke Therapius our colleague because he did this rashly, and to have instructed him not to do any such thing henceforth. Yet the peace once given, in whatever manner, by a priest of God we did not think ought to be taken away, and for this reason we have permitted Victor to make use of the communion granted to him.

II. Quantum vero ad causam infantium pertinet, quos dixisti intra secundum vel tertium diem quo nati sint constitutos baptizari

II. But as far as pertains to the case of infants, whom, you said, being within the second or third day from that on which they are born, to be baptized

Editors' notes and page, col. 1050

Footnotes

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Quantum vero ad causam infantium pertinet, Locus insignis de Baptismo parvulorum contra Anabaptistas, cujus meminit etiam tom. II, lib. de Lapsis. Eumdem agnoscunt D. Cyrillus Hierosolymitanus Catechesi mystag. I Greg. Naz. Orat. II, in sanctum Lavacrum: Chrys. hom. ad Neophytos, hom. IX, in Gen. et in Psal. XIV, ac Ambros. in Lucam. Eumdem D. Aug. ab universa Ecclesia observatum fuisse testatur frequenter, praesertim autem Ep. 28, jam dicta et lib. III, de peccat. Merit. et remiss., c. 6, 7, 8, 9, ubi totam fere hanc citat epistolam, quomodo etiam lib. IV, contra duas epistolas Pelag., c. 8. et lib. II, contra Julian., c. 3. Confirmat eumdem Baptismum hac sententia Cypriani et Collegarum D. Hieron., sub finem lib. III, dialog. contra Pelagianos. Imo Concil. Milevit. can. 2, anathemate eum damnat, qui negat baptizandos parvulos recentes ab uteris matrum. Ante vero D. Cyprianum ejusdem mentionem disertis verbis reperire est, apud Origenem in Levit. hom. 8, in Luc. et in Epist. ad Rom., cap. 6; Tertullianum lib. de Anima, Irenaeum contra Haer. lib II, cap. 39; Justinum mart. quaest. 56; Clementem Romanum lib. VI, Constitut. Apost., cap. 11, et Dionys. Areop. ult. cap. Eccles. Hierarchiae. Qui Dion. ad traditionnem Apostolorum (continues)

"But as regards the case of infants." A notable passage on the Baptism of little ones against the Anabaptists, which he also mentions in vol. 2, in the book On the Lapsed. The same is acknowledged by Saint Cyril of Jerusalem, Mystagogical Catechesis 1, Gregory Nazianzen, Oration 2, On Holy Baptism; Chrysostom, homily To the Neophytes, homily 9 on Genesis and on Psalm 14; and Ambrose on Luke. Saint Augustine frequently testifies that the same was observed by the whole Church, especially in Ep. 28, already mentioned, and in book 3 On the Merits and Remission of Sins, ch. 6, 7, 8, 9, where he quotes almost the whole of this letter, as also in book 4 Against the Two Letters of the Pelagians, ch. 8, and book 2 Against Julian, ch. 3. Saint Jerome confirms the same Baptism by this judgement of Cyprian and his colleagues, near the end of book 3 of the Dialogue against the Pelagians. Indeed the Council of Milevis, can. 2, condemns with anathema anyone who denies that little ones newly come from their mothers' wombs are to be baptized. Before Saint Cyprian, moreover, explicit mention of it is to be found in Origen, on Leviticus, hom. 8, on Luke, and on the Epistle to the Romans, chap. 6; in Tertullian, book On the Soul; Irenaeus, Against Heresies, book 2, chap. 39; Justin Martyr, question 56; Clement of Rome, book 6 of the Apostolic Constitutions, chap. 11; and Dionysius the Areopagite, last chapter of the Ecclesiastical Hierarchy. Dionysius ... to the tradition of the Apostles (continues)

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running head: MONUMENTA VETERUM. 1050
marginal letters: A deretur, sed librato apud nos diu consilio; B (7) Temere Therapius collega noster (in the Variorum notae); C init. Routh. (in the Variorum notae); D Lucam. Eumdem D. Aug. (in the Variorum notae)
old-edition numerals: 1015 after permisimus
other: the column begins with the fragment "deretur", the rest of a word broken from column 1049 (evidently concederetur), which is set as printed, and the English begins accordingly. The text block ends mid-sentence at "baptizari". The Variae lectiones and Variorum notae (notes 7-11, Routh, Baluzius, Rigalt.) at the page foot are not set here; they belong to the later pass. Editors' matter set: none. Full-width line not set: none observed.

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non oportere, et considerandam esse legem (Gen. XVII, 12) circumcisionis antiquae, ut intra octavum diem eum qui natus est baptizandum et sanctificandum non putares, longe aliud in concilio nostro omnibus visum est. In hoc enim quod tu putabas esse faciendum nemo consensit, sed universi potius judicavimus nulli homini nato misericordiam Dei et gratiam denegandam.

was not fitting, and that the law of the ancient circumcision (Gen. 17:12) should be considered, so that you did not think that one who has been born should be baptized and sanctified within the eighth day, it seemed far otherwise to all in our council. For no one agreed with what you thought ought to be done, but all of us rather judged that the mercy and grace of God must be denied to no human being who has been born.

Nam cum Dominus in Evangelio suo dicat (Luc. IX, 56): Filius hominis non venit animas hominum perdere, sed salvare, quantum in nobis est, si fieri potest, nulla anima perdenda est. Quid enim ei deest qui semel in utero Dei manibus formatus est?

For since the Lord says in His Gospel (Luke 9:56): The Son of Man did not come to destroy the souls of men, but to save them, as far as lies in us, if it can be done, no soul is to be lost. For what is lacking to him who has once been formed in the womb by the hands of God?

Nobis enim atque oculis nostris secundum dierum saecularium cursum accipere qui nati sunt incrementum videntur. Caeterum quaecumque a Deo fiunt Dei factoris majestate et opere perfecta sunt.

For to us and to our eyes, according to the course of worldly days, those who are born seem to receive increase. But whatever things are made by God are perfect by the majesty and work of God the Maker.

III. Esse Denique apud omnes, sive infantes, sive majores natu, unam divini muneris aequalitatem declarat nobis divinae Scripturae fides Helisaeus super infantem viduae filium qui

III. Finally, that there is among all, whether infants or those older in age, one equality of the divine gift, the faith of divine Scripture declares to us: Elisha, over the infant son of the widow, who

Editors' notes and page, col. 1051

Footnotes

Variae lectiones.

Variant readings.

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Misericordis Dei gratiam August.

"the grace of the merciful God": Augustine.

(printed under page 577)

(5) ‹anchor: Heliseus› · call in col 1051

Fides, cum Heliseus Lam. Bod. 2. Heliseus Lam. NC. 1, 2.

"Fides, when Elisha": Lam., Bod. 2. "Elisha": Lam., NC. 1, 2.

(printed under page 577)

(6) ‹anchor: not visible on the page foot› · call in col 1051 or 1052

Nostrae in incrementis

"In the growth of our …"

Variorum notae.

Notes of various editors.

(printed under page 577)

(12) ‹anchor: baptizari non oportere› · call in col 1051

Baptizari non oportere. De Baptismo infantium vide Josephum Vicecomitem, lib. II, cap. 1, de antiquis Baptismi Ritibus, et scripta Anglicana Buceri pag. 655, 667, 781. Vide etiam tractatum Florentii Conrii de Statu parvulorum sine baptismo decedentium. Baluz.

"Ought not to be baptized." On the Baptism of infants see Giuseppe Visconti, On the Ancient Rites of Baptism, book 2, chap. 1, and Bucer's English writings, pp. 655, 667, 781. See also the treatise of Florence Conry On the State of Little Ones Dying without Baptism. Baluze.

(printed under page 577)

(13) ‹anchor: sanctificandum› · call in col 1051

Sanctificandum. Ita omnes editiones ante Pamelianam et plerique libri veteres. Pamelius scripsit, sacrificandum. Ita etiam Rigaltius, quamvis Goulartius, repudiata lectione Pamelii, scripsisset sanctificandum. Hanc lectionem maluerunt Angli. Recte quidem. Est enim optima. Vide Epistolam 76, ad Magnum, pag. 152, 155. Baluzius,

"To be sanctified." So all editions before Pamelius's and most of the old books. Pamelius wrote "sacrificandum." So too Rigault, although Goulart, rejecting Pamelius's reading, had written "sanctificandum." The English editors preferred this reading. Rightly indeed, for it is the best. See Epistle 76, to Magnus, pp. 152, 155. Baluze.

(printed under page 577)

(14) ‹anchor: omnibus visum est› · call in col 1051

In concilio nostro omnibus visum est. Augustinus lib. IV de Bapt. contra Donatistas, cap. 23, 24, infantium Baptismum traditioni apostolicae ascribit, hanc regulam proponens: Quod universa tenet Ecclesia, nec conciliis institutum, sed semper retentum est, non nisi auctoritate apostolica traditum rectissime creditur. Licet in concilio hoc Carthaginensi 66 episcoporum, omnibus visum sit nulli hominum nato misericordiam Dei et gratiam denegandam; haec non ad paedobaptismum statuendum adducta qui olim obtinuit; sed ad Afrorum hac in re judaizantium errorem refellendum vibrata, qui ad diem octavum, circumcisioni olim praestitutum, ritum illum differendum censebant. Fellus. — Notat Baluzius vocem deesse omnibus, quam valde superfluam appellat, in septem codicibus antiquis, exstare tamen ait apud Augustinum. Sed de inutilitate ejus mihi adhuc non constat. Routh.

"In our council it seemed good to all." Augustine, On Baptism against the Donatists, book 4, chap. 23, 24, ascribes the Baptism of infants to apostolic tradition, setting out this rule: "What the whole Church holds, and was not instituted by councils but has always been retained, is most rightly believed to have been handed down by apostolic authority alone." Although at this Council of Carthage of 66 bishops "it seemed good to all that the mercy and grace of God is to be denied to no one born," these words were not brought forward to establish infant baptism, which had long prevailed, but were aimed at refuting the error of the Africans who judaized in this matter and held that the rite should be put off to the eighth day, once appointed for circumcision. Fell. — Baluze notes that the word "omnibus," which he calls quite superfluous, is missing in seven old manuscripts, but says it stands in Augustine. But I am not yet persuaded of its uselessness. Routh.

(printed under page 577)

(15) ‹anchor: nulla anima perdenda est› · call in col 1051

Nulla anima perdenda est. Citat hunc locum sanctus Augustinus in epistola ad Hieronymum de Origine Animarum. Baluz.

"No soul is to be lost." Saint Augustine quotes this passage in his letter to Jerome On the Origin of Souls. Baluze.

(printed under page 577)

(16) ‹anchor: dierum saecularium cursum› · call in col 1051

Secundum dierum saecularium cursum. Sic infra: Secundum saeculum, non secundum Deum. Nam apud Deum non est tempus. Dies igitur dicit saeculares, uti ab hominibus in saeculo numerantur. Rigaltius.

"According to the course of worldly days." So below: "According to the world, not according to God." For with God there is no time. So he calls them worldly days, as they are counted by men in the world. Rigault.

(printed under page 577)

(17) ‹anchor: viduae filium› · call in col 1051

Viduae filium. Ita veteres editiones et omnes fere libri veteres. Pamelius edidit viduae Sunamitis filium ex unico codice Anglicano, fassus vocem Sunamitis desiderari in caeteris antiquis codicibus. Angli scripserunt Sunamitidis. Ego sustuli hanc vocem, quam non dubito esse ex glossemate. Admoneo tamen me illam reperisse in quinque libris veteribus. Baluz.

"The widow's son." So the old editions and nearly all the old books. Pamelius printed "the son of the Shunammite widow" from a single English manuscript, admitting that the word "Sunamitis" is lacking in the other old manuscripts. The English editors wrote "Sunamitidis." I have removed this word, which I do not doubt comes from a gloss. I note, however, that I found it in five old books. Baluze.

(printed under page 577)

(18) ‹anchor: not visible on the page foot› · call in col 1051 or 1052

Inaequalitatem. Caeterae editt. quas vidi omnes praeter Benedictinam vel aequalitatem vel qualitatem habent, sed fortasse lectionem receptam in codicibus suis invenit Baluzius. Caeterum aenigmata isthaec ab insania illa prope absunt Origenis et aliorum quae fidem historiarum sacrarum subvertere ausa est, ut mysticum astrueret sensum Libris sacris. Routh.

"Inequality." All the other editions I have seen except the Benedictine have either "aequalitatem" or "qualitatem," but perhaps Baluze found the received reading in his manuscripts. For the rest, these riddles come close to that madness of Origen and others which dared to overturn the credibility of the sacred histories in order to build up a mystical sense for the sacred Books. Routh.

(printed under page 577)

(19) ‹anchor: not visible on the page foot› · call in col 1051 or 1052

Discrimen. Tres libri veteres habent differentiam vel discrimen, alius discrimen. Ex similibus fontibus, ut saepe monuimus, orta sunt tot vocabula synonyma apud Cyprianum. Baluz.

"Distinction." Three old books have "differentiam vel discrimen," another "discrimen." From similar sources, as we have often noted, arose so many synonymous words in Cyprian. Baluze.

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(20) ‹anchor: not visible on the page foot› · call in col 1051 or 1052

Praebeat patrem, Ita omnes fere libri veteres et omnes editiones. Atque ea lectio est optima. Nam certum est Deum se omnibus hominibus aequaliter praestare Patrem. Est enim Pater noster, in primis vero eorum qui credunt in eum, eorum qui per eum sanctificati et gratiae spiritualis nativitate reparati, filii hujus esse coeperunt, ut ait sanctus martyr libro de Oratione Dominica, pag. 206. Et tamen Pamelius magis probat conjecturam Costerii existimantis legendum esse parem; eamque conjecturam Pamelius, ut ipse ait, in sua editione posuisset, nisi contradicentes habuisset omnes libros manuscriptos et omnes editiones. Ego tamen vocem parem reperi in duobus codicibus antiquis. Baluz.

"Shows himself a father." So nearly all the old books and all the editions, and that reading is the best. For it is certain that God shows himself Father equally to all men. For he is our Father, but above all of those who believe in him, of those who, "sanctified through him and restored by the birth of spiritual grace, have begun to be his sons," as the holy martyr says in the book On the Lord's Prayer, p. 206. And yet Pamelius prefers the conjecture of Coster, who thinks "parem" (equal) should be read; and Pamelius, as he himself says, would have put that conjecture in his edition had not all the manuscript books and all the editions been against him. I, however, found the word "parem" in two old manuscripts. Baluze.

(printed under page 577)

Page

running head: 1051 DE HÆRETICORUM BA (cut off at the image edge; right-hand column number not visible)
marginal letters: A ‹non oportere (12), et considerandam›; B ‹rum saecularium cursum (16)›; C ‹c. 23; et lib. IX, de Bapt. contra Donat.› (in the Variorum notae); D ‹tenet Ecclesia, nec conciliis institutum› (in the Variorum notae)
old-edition numerals: 1016 after ‹aequalitatem›

PL 3:1052

mortuus jacebat ita se Deum deprecans superstravit, ut capiti caput et facies applicaretur, et superfusi Helisaei membra singulis parvuli membris et pedes pedibus jungerentur (IV Reg. IV, 34). Quae res si secundum nativitatis nostrae et corporis inaequalitatem cogitetur, adulto et provecto infans non posset aequari, nec cohaerere et sufficere possent parva membra majoribus. Sed illic aequalitas divina et spiritalis exprimitur, quod pares atque aequales sint omnes homines, quando a Deo semel facti sunt, et possit aetas nostra in incrementis corporis secundum saeculum, non secundum Deum habere discrimen; nisi si et gratia ipsa, quae baptizatis datur, pro aetate accipientium vel minor vel major tribuitur, cum Spiritus sanctus non de mensura, sed de pietate atqus indulgentia paterna aequalis omnibus praebeatur. Nam (Galat. II, 6) Deus ut personam non accipit, sic nec aetatem cum se omnibus ad coelestis gratiae consecutionem aequalitate librata praebeat patrem.

lay dead, he stretched himself over [him], praying to God, in such a way that head was applied to head and face [to face], and the limbs of Elisha, spread out over [him], were joined to each of the little one's limbs, and feet to feet (2 Kgs. 4:34). If this thing were considered according to the inequality of our birth and body, an infant could not be made equal to one grown and advanced in years, nor could small limbs fit with and suffice for larger ones. But there a divine and spiritual equality is expressed, namely that all men are alike and equal, once they have been made by God, and that our age can have a difference in the growth of the body according to the world, not according to God; unless the grace itself also, which is given to the baptized, is bestowed less or greater according to the age of those who receive it, whereas the Holy Spirit is furnished equally to all, not by measure, but out of fatherly kindness and indulgence. For (Gal. 2:6) God, as He does not accept the person, so neither does He accept the age, since He shows Himself a Father to all with balanced equality for the attainment of heavenly grace.

IV. Nam et quod vestigium infantis in primis partus sui diebus constituti mundum non esse dixisti, quod unusquisque nostrum adhuc horreat exosculari, nec hoc putamus ad coelestem

IV. For as to your saying also that the footprint of an infant in the first days after its birth is not clean, which each of us still shudders to kiss, we do not think that this either, with regard to the heavenly

Editors' notes and page, col. 1052

Footnotes

(21) ‹anchor: horreat exosculari› · call in col 1052

Adhuc horreat exosculari. Rigaltius ait: Fidus, ad quem est haec epistola Cypriani, horre- (continues)

"Still shrinks from kissing." Rigault says: Fidus, to whom this letter of Cyprian is addressed, shrank (continues)

(printed under page 577)

Page

running head: ...TICORUM BAPTISMATE. (cut off at left edge; column number 1052)
marginal letters: A ‹mortuus jacebat ita se Deum›; B ‹paterna aequalis omnibus› (set between "non de mensura" and "paterna"); C ‹saeculares, uti ab hominibus› (in the notes area); D ‹libus fontibus, ut saepe› (in the notes area)
old-edition numerals: 1017 after ‹patrem› (at head of paragraph IV)
misprints kept as printed: atqus (for atque) in ‹de pietate atqus indulgentia›
other: the calls (18) ‹inaequalitatem›, (19) ‹discrimen›, (20) ‹praebeat patrem› and variant 6 ‹incrementis› stand in this column; those notes are set under n1051 ("call in col 1051 or 1052") and are not repeated here (Q2).

PL 3:1053

gratiam dandam impedimento esse oportere. Scriptum est enim (Tit. I, 15): Omnia munda sunt mundis. Nec aliquis nostrum id debet horrere quod Deus dignatus est facere. Nam etsi adhuc infans partu novus est, non ita est tamen ut quisdam illum in gratia danda atque in pace facienda horrere debeat osculari, quando in osculo infantis unusquisque nostrum pro sua religione ipsas adhuc recentes Dei manus debeat cogitare, quas in homine modo formato et recens quodam modo exosculamur quando id quod Deus fecit amplectimur. Nam quod in judaica circumcisione carnali octavus dies observabatur, sacramentum est in umbra atque in imagine ante praemissum, sed veniente Christo veritate completum. Nam qui octavus dies, id est, post Sabbatum primus dies, futurus erat quo Dominus resurgeret, et nos vivificarct et circumcisionem nobis spiritalem daret; hic dies octavus, id est, post Sabbatum primus et dominicus, praecessit in imagine.

grace that is to be given ought to be an impediment. For it is written (Titus 1:15): To the clean all things are clean. Nor ought any of us to shudder at that which God has deigned to make. For although the infant is still new from birth, yet it is not such that anyone ought to shudder at kissing him in giving grace and in making peace, since in the kiss of an infant each one of us, according to his piety, ought to think of the very hands of God, still fresh, which in a man just formed we, in a certain manner, kiss while they are still fresh, when we embrace that which God has made. For as to the eighth day being observed in the carnal Jewish circumcision, it is a sacrament sent beforehand in shadow and in image, but fulfilled in truth when Christ came. For since the eighth day, that is, the first day after the Sabbath, was to be the day on which the Lord would rise again and quicken us and give us spiritual circumcision, this eighth day, that is, the first after the Sabbath and the Lord's day, went before in image.

Editors' notes and page, col. 1053

Footnotes

Variae lectiones.

Variant readings.

([variant before 12; opening above the crop]) ‹anchor: not visible› · call in col 1053 or 1054

(continued) … Bod. 2.

(printed under page 578)

(12) ‹anchor: not visible on the page foot› · call in col 1053 or 1054

Delictorum Thu. Corb.

"Of sins": Thu., Corb.

Variorum notae.

Notes of various editors.

(printed under page 578)

(22) ‹anchor: sacramentum est› · call in col 1053

Sacramentum est. Pariter hujus typi meminit D. Augustinus contra Faustum Manich., lib. XVI, c. 29: Tertio die resurgens, quem Dominicum dicimus, qui post sabbatum numeratur octavus, etiam circumcisionem octavi diei ad se prophetandum pertinere declarat. Et paulo post: Quia ista resurrectio quae credita est non justificat, illa octavae diei circumcisione figurata est. Fellus.

"It is a sacrament." Saint Augustine likewise mentions this type, Against Faustus the Manichee, book 16, ch. 29: "Rising on the third day, which we call the Lord's day, counted the eighth after the sabbath, he declares that the circumcision of the eighth day also pertains to prophesying him." And a little after: "Because this resurrection, which is believed, justifies not, it was prefigured by that circumcision of the eighth day." [as printed] Fell.

(printed under page 578)

(23) ‹anchor: veritate completum› · call in col 1053

Veritate completum. Quidam libri veteres et editio Morellii habent in veritate. Quod potest esse melius. — Baluz. Adde editionem principem. Routh.

"Fulfilled in truth." Some old books and Morel's edition have "in veritate." Which may be better. — Baluze. Add the first edition. Routh.

(printed under page 578)

(23) ‹anchor: primus et Dominicus› · call in col 1053

Post Sabbatum primus et Dominicus. Magnum ante hos ducentos annos bellum cum maxima utrinque acerbitate gestum et pugnatum est inter Paulum de Middelburgo qui postea fuit episcopus Forosemproniensis, Petrum de Rivo sacrae paginae professorem in accademia Lovaniensi, et Thomam Bazin, episcopum Lexoviensem et dein archiepiscopum Caesariensem, an de octava sabbati, id est die Dominica, Christus resurrexisset. Tractatus Petri de Rivo editus fuit anno 1492, in urbe Lovaniensi, et Pauli adversus Petrum in libro sexto de Recta Paschae celebratione. At tractatus Thomae nondum editus habetur in bibliotheca regia. Baluz.

"The first after the Sabbath and the Lord's day." Two hundred years ago a great war was waged and fought with the utmost bitterness on both sides between Paul of Middelburg, afterwards bishop of Fossombrone, Peter de Rivo, professor of sacred scripture in the university of Louvain, and Thomas Basin, bishop of Lisieux and afterwards archbishop of Caesarea, over whether Christ rose on the eighth of the sabbath, that is, on the Lord's day. Peter de Rivo's treatise was published in 1492 in the city of Louvain, and Paul's against Peter in the sixth book On the Right Celebration of Easter. But Thomas's treatise, still unpublished, is kept in the royal library. Baluze.

(printed under page 578)

Page

running head: PARS I. — MONUMENTA (cut off at the image edge; column number 1053 at left)
marginal letters: A ‹gratiam dandam impedimento›; B ‹futurus erat quo Dominus›; C ‹descendit propter eum› (in the notes); D ‹tinere declarat› (in the notes)
old-edition numerals: 1018 after ‹hic›

PL 3:1054

Quae imago cessavit superveniente postmodum veritate et data nobis spiritali circumcisione.

That image ceased when the truth afterwards supervened and the spiritual circumcision was given to us.

V. Propter quod neminem putamus a gratia consequenda impediendum esse ea lege quae jam statuta est, nec spiritalem circumcisionem impediri carnali circumcisione debere, sed omnem omnino hominem admittendum esse ad gratiam Christi, quando et Petrus in Actis apostolorum loquatur et dicat (Act. X, 28): Dominus mihi dixit neminem hominem communem dicendum et immundum. Caeterum si homines impedire aliquid ad consecutionem gratiae posset, magis adultos et provectos et majores natu possent impedire peccata graviora. Porro autem si etiam gravissimis delictoribus, et in Deum multum ante peccantibus, cum postea crediderint, remissa peccatorum datur, et a baptismo atque a gratia nemo prohibetur, quanto magis prohiberi non debet infans, qui recens natus nihil peccavit, nisi quod secundum Adam carnaliter natus contagium mortis antiquae

V. For this reason we think that no one is to be hindered from obtaining grace by that law which has already been established, and that spiritual circumcision ought not to be hindered by carnal circumcision, but that absolutely every person is to be admitted to the grace of Christ, since Peter too in the Acts of the Apostles speaks and says (Acts 10:28): The Lord said to me that no man is to be called common and unclean. Moreover, if anything could hinder people from obtaining grace, it would rather be the graver sins that could hinder adults and those advanced and older in years. But further, if even to the most grievous offenders, and to those who previously sinned much against God, remission of sins is granted when they afterwards believe, and no one is barred from baptism and from grace, how much more ought an infant not to be barred, who, newly born, has committed no sin, except that, born carnally according to Adam, the contagion of the ancient death

Editors' notes and page, col. 1054

Footnotes

(25) ‹anchor: propter quod› · call in col 1054

Propter quod, etc. Refert hunc locum sanctus Augustinus sermone 294, pag. 1193 novae editionis. Baluzius. — Ibi S. Augustinus, vel alius quis, adduxit locum, haec quidem praefatus: Sanctus Cyprianus est, quem in manus sumpsi, antiquus episcopus sedis hujus quid senserit de baptismo parvulorum, imo quid semper Ecclesiam sensisse monstraverit, paululum accipite. Routh.

"Wherefore," etc. Saint Augustine cites this passage in Sermon 294, p. 1193 of the new edition. Baluze. — There Saint Augustine, or someone else, brought in the passage with this preface: "It is Saint Cyprian whom I have taken in hand, an ancient bishop of this see; hear for a little what he thought about the baptism of little ones, or rather what he showed the Church has always thought." Routh.

(printed under page 578)

(26) ‹anchor: a gratia consequenda› · call in col 1054

A gratia consequenda. Tres libri veteres praeferunt ad gratiam consequendam. Baluz.

"From obtaining grace." Three old books give "ad gratiam consequendam" (to obtaining grace). Baluze.

(printed under page 578)

(27) ‹anchor: porro autem› · call in col 1054

Porro autem, etc. Totum hunc locum descripsit sanctus Hieronymus in fine libri tertii adversus Pelegianos. Sed apud Hieronymum legitur remissio pro remissa; et pro eo quod apud Cyprianum recte scriptum est de ope nostra ac divina misericordia, in Hieronymo habet de ope nostra ad divinam misericordiam. Baluz.

"But further," etc. Saint Jerome copied out this whole passage at the end of the third book against the Pelagians. But in Jerome "remissio" is read for "remissa"; and where Cyprian rightly has "of our help and the divine mercy," Jerome has "of our help to the divine mercy." Baluze.

(printed under page 578)

(28) ‹anchor: gravissimis delictoribus› · call in col 1054

Gravissimis delictoribus. Negatoribus, sacrificatis, libellatis. Delictores dicit eos qui fidem Christo datam deseruerunt, dereliquerunt. Observavimus supra ad Epist. LV (al. LII). Rigalt. — At vero magis suadet illud, si posteat crediderint, isthaec verba de hominibus christianam fidem amplexis atque idcirco Baptismum petentibus, exponere, per quem quidem Baptismi ritum in nomine Divino celebratum peccata omnia remitti ac deleri credebat antiquitas. Routh.

"To the gravest offenders." The deniers, those who sacrificed, those who took certificates. He calls offenders those who deserted and abandoned the faith pledged to Christ. We observed this above on Epist. 55 (alias 52). Rigault. — But the words "if afterwards they believe" argue rather for explaining these words of people who embraced the Christian faith and therefore sought Baptism, by which rite of Baptism, celebrated in the divine name, antiquity believed all sins were remitted and blotted out. Routh.

(printed under page 578)

(29) ‹anchor: secundum Adam› · call in col 1054

Nisi quod secundum Adam. Vix alibi reperitur, apud antiquos scriptores, locus ad confirmandum dogma de originali peccato, magis appositus, et expressus. De veterum hac in causa placitis consulatur auctor Historiae Palagianae, lib. II, qui tamen immerito sugillat Clementem Alexandrinum, quasi doctrinam de originali peccato non satis intellexisset, siquidem quae Stromat., lib. III, ab ipso disputata sunt, adversus Eucratitas intentabantur, qui ferebant τὴν γένεσιν ἁπλῶς ἐπικατάρατον ut ait Epiph. Porro asserebant Adamum damnatum. Iren., lib. I, c. 30 Fell. — Hierony. (continues)

"Except that, according to Adam." Scarcely anywhere else among the ancient writers is a passage found more apt and explicit for confirming the dogma of original sin. On the views of the ancients in this matter consult the author of the Pelagian History, book 2, who nevertheless unfairly taunts Clement of Alexandria as though he had not sufficiently understood the doctrine of original sin, since what he argued in Stromata book 3 was aimed against the Encratites, who held "generation to be simply accursed," as Epiphanius says. Moreover, they asserted that Adam was damned. Irenaeus, book 1, ch. 30. Fell. — Jerome (continues)

(printed under page 578)

Page

running head: MONUMENTA VETERUM. 1054
marginal letters: A ‹Quae imago cessavit›; B ‹postea crediderint, remissa›; C ‹episcopus sedis hujus› (in the Variorum notae); D ‹per quem quidem Baptismi› (in the Variorum notae)
old-edition numerals: 1019 after ‹mortis›
other: column ends mid-sentence at "antiquae"; after "delictoribus (28)" the scan shows a mark like a full stop, set as a comma (damaged comma, followed by lower-case "et"); "spiritalem", "circumcisione", "omnem" have worn or broken letters, read as set; Variae lectiones and Variorum notae at the page foot not set; left-column fragments belong to col. 1053 and are not set

PL 3:1055

prima nativitate contraxit, qui ad remissam peccatorum accipiendam hoc ipso facilius accedit quod illi remittuntur, non propria, sed aliena peccata.

he contracted at his first birth, who for receiving the remission of sins draws near the more easily by this very fact, that it is not his own but another's sins that are remitted to him.

VI. Et idcirco, frater charissime, haec fuit in concilio nostra sententia, a Baptismo atque a gratia Dei, qui omnibus misericors et benignus et pius est, neminem per nos debere prohiberi. Quod cum

VI. And therefore, dearest brother, this was our judgement in the council: that no one ought to be kept by us from Baptism and from the grace of God, Who is merciful and kind and loving towards all. Since this

Editors' notes and page, col. 1055

Footnotes

Variae lectiones.

Variant readings.

(printed under page 579)

(13) ‹anchor: not visible on the page foot› · call in col 1055 or 1056

Accipiendum Oxon.

"To be received": Oxford.

(printed under page 579)

(14) ‹anchor: not visible on the page foot› · call in col 1055 or 1056

Recenter natos Bod. 2. Lam.

"Newly born": Bod. 2, Lam.

(printed under page 579)

(15) ‹anchor: not visible on the page foot› · call in col 1055 or 1056

Ortu flentes Lam. Bod. 2. Lin. NC. 1, 2.

"Weeping at their birth": Lam., Bod. 2, Lin., NC. 1, 2.

Variorum notae.

Notes of various editors.

(printed under page 579)

(30) ‹anchor: nativitatis suae ortu plorantes› · call in col 1055

Nativitatis suae ortu plorantes. Scriptores Ethnici infantium modo natorum fletum, miseriarum sequentis vitae omen putabant: Cyprianus pietati ascribit, et ceu precum inarticulatam formulam commendat. Fell. — Quidam ex patribus Antenicaenis, cujus tamen nomen mea excidit memoria, recens natorum vagitus ad deplorationem peccati poenaeque originis suae detorquet. Routh.

"Weeping at the rise of their birth." Heathen writers held the weeping of newborn infants to be an omen of the miseries of the life to follow; Cyprian ascribes it to piety and commends it as a kind of inarticulate form of prayer. Fell. — One of the ante-Nicene Fathers, whose name has nevertheless slipped my memory, turns the wailing of the newborn into a lament for the sin and punishment of their origin. Routh.

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(31) ‹anchor: De Basilide et Martiale› · call in col 1055

De Basilide et Martiale. Haec epistola tot et tantas tamque inter se dissimiles habet variantes lectiones in antiquis exemplaribus et editionibus, ut mihi in illis colligendis et disponendis recte magnus labor insumendus fuerit, multum taedii, devoratum. Annotandas enim arbitratus sum ut etiam multa et magna exempla darem audaciae librariorum veterum, qui omnia licita et illicita ausi sunt in describendis sancti martyris operibus. Atque ut inde initium sumam ubi sunt scripta nomina episcoporum, sunt aliqui codices antiqui, sunt etiam aliquot editiones, in quibus ea desunt. In tribus antiquis codicibus, in quibus illa praetermissa sunt legitur: Cyprianus et caeteri episcopi presbyteris et diaconibus et plebibus in Hispania consistentibus In uno regio haec tantum: Cyprianus Caecilio et aliis fratribus salutem. Vetustiores editiones habent nomina episcoporum. Pamelio et Rigaltio placuit ea omittere, quia existimabant haud dubie illa esse superfla. Reinhartus et Angli reposuerunt. Certum est hanc epistolam esse responsionem ad epistolam quam episcopi Hispani scripserant ad Afros in causa Basilidis et Martialis. Nulla illic mentio epistolae ab illis scriptae ad Romanos. Et tamen Baronius, verisimili et vehementi se duci conjectura ait ut existimet Felicem et Sabinum episcopos Hispanos, qui missi fuerant in Africam, ut sic Cypriani quoque suffragio sua ipsorum electione probata, inde tum ipsius, tum aliorum ipsius collegarum litteris pariter communiti Romam ad refellenda Basilidis mendacia adnavigarent, Sedisque apostolicae auctoritate compescerent contumaces qui Hispaniae episcopos contempsissent. At quia levis conjectura, ut Cicero ait, non penditur, ista inter leves numerabitur. Baluz.

"Of Basilides and Martial." This letter has so many and such great variant readings in the old copies and editions, and so unlike one another, that in collecting and arranging them I have had to spend great labour, I may rightly say, and swallow much tedium. For I judged they should be noted so that I might also give many great examples of the audacity of the old copyists, who dared everything, lawful and unlawful, in transcribing the works of the holy martyr. And to begin where the bishops' names are written: there are some old manuscripts, and some editions too, in which they are missing. In three old manuscripts in which they are omitted we read: "Cyprian and the other bishops to the presbyters and deacons and peoples dwelling in Spain." In one royal manuscript only this: "Cyprian to Caecilius and the other brethren, greeting." The older editions have the bishops' names. Pamelius and Rigault chose to omit them, because they thought them without doubt superfluous. Reinhart and the English editors restored them.

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Page

running head: 1055 DE HAERETICORUM [rest cut off at image edge]
marginal letters: D prima nativitate contraxit, qui ad remissam pec-; B est, neminem per nos debere prohiberi; C (beside the commentary at the page foot, condens novum, sed Ecclesiae fidem firmissimam ser-)
old-edition numerals: (none)
other: "remissam peccatorum" kept as printed (Cyprian's noun remissa, not a misprint). Full-width lines below the text, cut off at the right edge, not set: the title CARTHAGINENSE CONCILIUM ..., ANNO POST CHRISTUM NA..., DE BASILIDE ET MARTIALE (31) HISP..., the source line (Erasm. 1 4 Pamel. Rigal, Baluz. LXVII ...), the heading PROOEMIUM and the editors' proem paragraph "Hoc concilium habitum est in Africa, anno Christi 2..." (all printed across both columns). Variae lectiones (13 Accipiendum Oxon.; 14 Recenter natos ...) and the Commentarius (mus lib. III adv. Pelag. ... notes 30 and 31) at the page foot are left for the later pass. Paragraph VI continues into the next column after "Quod cum".

PL 3:1056

circa universos observandum sit atque retinendum tum magis circa infantes ipsos et recens natos observandum putamus, qui hoc ipso de ope nostra ac de divina misericordia plus merentur quod in primo statim nativitatis suae ortu plorantes ac flentes nihil aliud faciunt quam deprecantur. Optamus te, frater charissime, semper bene valere.

is to be observed and maintained towards all, so much the more do we think it is to be observed towards infants themselves and the newly born, who deserve more of our help and of the divine mercy for this very reason, that at the very first beginning of their birth, wailing and weeping, they do nothing else but pray. We wish you, dearest brother, always to fare well.

Editors' notes and page, col. 1056