Concilium Carthaginense sub Cypriano sextum, de baptismo secundum (Epistola synodica S. Cypriani ad S. Stephanum papam)

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Ponit Lam. Ebor. Lin. NC. 1.

"Ponit" ("places"): Lam., Ebor., Lin., NC. 1.

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Colligere debemus Ver.

"Colligere debemus" ("we must gather"): Ver.

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Et profana harere Lam. NC. 1 Ebor. Veron.

"Et profana harere" ("and to cling to profane things", harere as printed): Lam., NC. 1, Ebor., Veron.

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Et si qui Ver. Et si quidem errorem et pravitatem rejicientes Corb.

"Et si qui" ("and if any"): Ver. "Et si quidem errorem et pravitatem rejicientes" ("and if indeed, rejecting error and depravity"): Corb.

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Et unitatis et fidei Ver. Benev. ἑνότητός τε καὶ πίστεως καὶ ἀληθείας, Græc.

"Et unitatis et fidei" ("both of unity and of faith"): Ver., Benev. "Of unity and of faith and of truth", the Greek.

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(71) ‹anchor: 258› · call in col 1081

Alias. 256.

Otherwise 256.

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Posuerit. Fortasse legend. posuit. In quatuor codicibus scriptis, qui in ed. Oxon. memorantur, extat ponit. ROUTH.

Posuerit ("should have placed"). Perhaps read posuit ("placed"). In four manuscript codices mentioned in the Oxford edition, ponit ("places") is found. Routh.

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(99) ‹anchor: Colligere et considerare› · call in col 1081

Colligere et considerare. Græca versio, συνιέναι καὶ νοεῖν. FELLUS.

To gather and consider. The Greek version has "to understand and perceive". Fell.

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(1) ‹anchor: Quocunque adversarii ejus et antichristi faciunt repudiare› · call in col 1081

Quocunque adversarii ejus et antichristi faciunt repudiare. Non id vult ut nihil facerent orthodoxi quod haeretici faciunt. In epistola enim ad Jubaianum cum objiceretur Novatianenses ad est venientes baptizare solitos, respondet, ad nos non pertinere quid hostes Ecclesiae faciant. Hoc ipsi propositum est ut conficiat, nihil ratum esse, aut ex jure valere, quod illi fecissent qui extra Ecclesiam positi. Mox, per omnia divinae gratiae Sacramenta. Non tantum per confirmationis ritum, aut Eucharistiae administrationem, sed etiam Baptismi, qui ad Ecclesiam ipsam aditum facit. FELLUS.

To reject whatever His adversaries and antichrists do. He does not mean that the orthodox should do nothing that heretics do. For in the letter to Jubaianus, when it was objected that the Novatianists were accustomed to baptize those coming to them (ad est as printed, for ad se), he replies that what the enemies of the Church do does not concern us. His purpose here is to conclude that nothing is ratified or valid by right that those placed outside the Church had done. Shortly after, through all the sacraments of divine grace: not only through the rite of confirmation or the administration of the Eucharist, but also of baptism, which gives entry into the Church itself. Fell.

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Et unitatis et fidei Ver. Benev. ἑνότητός τε καὶ πίστεως καὶ ἀληθείας, Græc.

"Et unitatis et fidei" ("both of unity and of faith"): Ver., Benev. The Greek has "of unity and of faith and of truth".

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(71) ‹anchor: hoc eodem anno 258› · call in col 1082

Alias. 256.

Elsewhere: 256.

Variorum notae

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post: ut unitatem manifestaret, unitatis ejusdem originem ab uno incipientem sua auctoritate disposuit. Pacianus epist. III: Ad Petrum locutus est Dominus: ad unum ideo, ut unitatem fundaret ex uno. — Mox idipsum in commune præcipiens, RIGALTIUS. — Ita omnino XXI libri veteres et duo laudati a Pamelio. Veteres editiones habent petram. Ita etiam editio Morelliana et tres libri veteres. Vide quæ in simili causa notata sunt supra ad epistolam XL, p. 428. BALUZIUS.

after: that he might make unity manifest, he arranged by his own authority that the origin of that same unity should begin from one. Pacian, Letter 3: The Lord spoke to Peter: to one, for this reason, that he might found unity from one. — Presently enjoining the very same thing in common, Rigault. — So read altogether twenty-one old books and two cited by Pamelius. The old editions have petram ("the rock"). So too the Morel edition and three old books. See what was noted in a similar case above on Letter 40, p. 428. Baluze.

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(1) ‹anchor: Quocunque adversarii ejus› · call in col 1082

Quocunque adversarii ejus et antichristi faciunt repudiare. Non id vult ut nihil facerent orthodoxi quod hæretici faciunt. In epistola enim ad Jubaianum cum objiceretur Novatianenses ad est venientes baptizare solitos, respondet, ad nos non pertinere quid hostes Ecclesiæ faciant. Hoc ipsi propositum est ut conficiat, nihil ratum esse, aut ex jure valere, quod illi fecissent qui extra Ecclesiam positi. Mox, per omnia divinæ gratiæ Sacramenta. Non tantum per confirmationis ritum, aut Eucharistiæ administrationem, sed etiam Baptismi, qui ad Ecclesiam ipsam aditum facit. FELLUS.

To repudiate whatever his adversaries and antichrists do. He does not mean that the orthodox should do nothing that heretics do. For in the letter to Jubaianus, when it was objected that the Novatianists were accustomed to baptize those coming over to them (ad est as printed), he answers that it does not concern us what the enemies of the Church do. His purpose is to establish that nothing done by those placed outside the Church is ratified or valid by right. Presently, through all the sacraments of divine grace: not only through the rite of confirmation or the administration of the Eucharist, but also of Baptism, which gives entry to the Church itself. Fell.

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Et ex concilii Bod. 1. Ad concilii Bod. Lam. NC. 1. Ebor.

"Et ex concilii" ("and from the council's"): Bod. 1. "Ad concilii" ("to the council's"): Bod., Lam., NC. 1, Ebor.

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Prolata atque tractata Lam. Bod. 2. Ebor. NC. 1.

"Prolata atque tractata" ("brought forward and treated"): Lam., Bod. 2, Ebor., NC. 1.

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Tua reverentia Lam Ebor.

"Tua reverentia" ("your reverence"): Lam., Ebor.

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Cyprianus. Cum propter illam cui nunc incumbo emendationem et illustrationem operum sancti Cypriani legendam suscepissem prolixam nimis epistolam Joannis Launoii ad Jacobum Bevilaquam de discordia papæ Stephani cum Cypriano miratus sum tam multa ab eo dici potuisse ut nibil diceretur. Quæcunque enim affert argumenta et testimonia adversus Stephanum nullius momenti sunt in hac causa et quamdam habent insulsitatem. Quid enim ad causam Baptismi facit Cypriani famam esse celebriorem quam famam Stephani, Cyprianum non cedere Stephano, Cyprianum congregasse concilium in causa Baptismi, Stephanum non congregasse, Ecclesias Orientis et Occidentis non suscepisse propugnandam sententiam Stephani, et multa alia hujusmodi quæ ad causam non pertinent, quorum etiam plurima falsa sunt? Nemo autem, ut ait Hieronymus in epistola ad Pammachium contra Joannem Hierosolymitanum, falso verum probat. Itaque ista facile possent refutari. Sed tanti non sunt. Verissimum igitur est quod ait Optatus in libro quinto, veritatem studiis impediri. Vide Facundum in libro contra Mocianum, pag. 577 primæ editionis. BALUZIUS.

Cyprian. When, for the emendation and illustration of the works of Saint Cyprian on which I am now engaged, I had undertaken to read the overlong letter of Jean de Launoy to Giacomo Bevilacqua on the discord of Pope Stephen with Cyprian, I marvelled that so much could be said by him so that nothing was said (nibil as printed). For whatever arguments and testimonies he brings against Stephen are of no weight in this case and have a certain insipidity. For what has it to do with the question of Baptism that Cyprian's fame is more celebrated than Stephen's, that Cyprian did not yield to Stephen, that Cyprian assembled a council on the question of Baptism and Stephen did not, that the Churches of East and West did not take up the defence of Stephen's opinion, and many other things of the kind which do not bear on the case, most of which are even false? No one, as Jerome says in the letter to Pammachius against John of Jerusalem, proves the true by the false. These things could therefore easily be refuted; but they are not worth so much. Most true, then, is what Optatus says in his fifth book, that truth is hindered by partisan zeal. See Facundus in the book Against Mocianus, p. 577 of the first edition. Baluze.

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Celebrare concilium. Celebratum fuisse an. 255, recte, ut opinor, probat Pearsonius in Annalibus Cyprianicis. BALUZIUS. — Ante Pascha anni sequentis 256 celebratum hoc concilium fuisse, docet Pearsonius in opere memorato ad an. illum, § 1. De eodem hoc concilio ita Cyprianus in Epist. ad Jubaianum, quæ est 73: Et nunc quoque cum in unum convenissemus, tam provinciæ Africæ quam Numidiæ episcopi numero septuagina et unus. ROUTH.

To hold a council. That it was held in the year 255 Pearson rightly, in my opinion, proves in his Annales Cyprianici. Baluze. — That this council was held before Easter of the following year, 256, Pearson teaches in the work mentioned, under that year, § 1. Of this same council Cyprian writes thus in the Letter to Jubaianus, which is 73: And now too, when we had come together, bishops both of the province of Africa and of Numidia, seventy-one in number (septuagina as printed). Routh.

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Transacta. Ita duodecim libri veteres. Alii quatuor habent tractata. Veteres editiones et tres libri veteres, translata BALUZ.

Transacta ("transacted"). So twelve old books. Four others have tractata ("treated"). The old editions and three old books have translata ("transferred"). Baluze.

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(5) ‹anchor: Cum tua gravitate› · call in col 1083

Cum tua gravitate. Hunc ipsum Stephanum idem Cyprianus appellabit superbum, inperitum atque improvidum, ineptum, obstinatum. Epist. ad Pompeium. RIGALTIUS.

With your gravity. This same Stephen Cyprian will call proud, unskilled (inperitum as printed) and improvident, inept, obstinate: Letter to Pompeius. Rigault.

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- Summary in italics beneath the caption (Significat se in concilio decrevisse … qui aliter sentirent.): editors' matter, not the work's; set in the part after the caption. Broken type read as printed words: redeuntes (printed redcuutes), sint (printed sini). - Full-width band at the head of the page (… si ad Ecclesiam redire petant … usque ad 38 inclusive.): the end of the editors' PROOEMIUM begun on col 1081; editors' matter. The tail ptizatos at the head of the band is joined to baptizatos at the end of col 1081.

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(75) ‹anchor: demum plene sanctificari› · call in col 1084

Plane sanctificari Lin.

"Plane sanctificari" ("to be plainly sanctified"): Lin.

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(6) ‹anchor: demum plene sanctificari› · call in col 1084

Plene sanctificari. Colb. ms. plane: quod etiam in uno e suis Oxoniensis editor offendit. Concinnior est lectio cæterorum librorum. Hoc enim istic plene sanctificari sonat, quod consummari in his ejusdem Cypriani epist. LXXIII, ut per nostram orationem ac manus impositionem Spiritum sanctum consequantur, et signacula Domino CONSUMMENTUR. Porro Cyprianum his verbis, si utroque Sacramento nascantur, ut hæretici ad Ecclesiam venientes Confirmationis sacramentum una cum Baptismo suscipiant, postulare, ex subjecta dissertatione nostra, num. 17 et 18, planum fiet. COUSTANT.

To be fully sanctified. The Colbert manuscript has plane ("plainly"), which the Oxford editor also met in one of his. The reading of the other books is more fitting. For plene sanctificari here means what consummari means in these words of the same Cyprian, Letter 73: that through our prayer and the imposition of hands they may obtain the Holy Spirit and be PERFECTED with the Lord's seal. Further, that by these words, if they are born of both Sacraments, Cyprian requires heretics coming to the Church to receive the sacrament of Confirmation together with Baptism will be made plain from our dissertation below, nos. 17 and 18. Coustant.

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(7) ‹anchor: Sacramento utroque› · call in col 1084

Sacramento utroque. Baptisimo et sancti Spiritus infusione, id est, ut dicet paulo post, aqua et Spiritu. Quod sæpe repetit alibi. Tertullianus in libro de Virginibus velandis: Una nobis illis fides, unus Deus, idem Christus, eadem spes, eadem lavacri Sacramenta. Siricius in epistola ad Himerium: Quibus solis per annum diebus, id est Paschatis et Pentecostes, ad fidem confluentibus generalia Baptismatis tradi convenit sacramenta. Vide Sirmondum capite quinto secundi Antirrhetici, ubi explicat hunc Cypriani locum. Vide etiam tom. II Capitularium, pag. 1236. Cæterum pro utroque quinque vetera exemplaria habent utrumque BALUZIUS. — De baptismo manumque Impositione post baptismum, Cyprianum interpretandum esse, satis ostendit suffragium quintum Concilii proxime sequentis, cum Canone 17 Concil. Arelat. II collatum. En verba Suffragii: Male ergo sibi quidam interpretantur (easdem designat Joannis voces episcopus), ut dicant, quod per manus impositionem Spiritum sanctum accipiant et sic recipiantur; cum manifestum sit utroque Sacramento debere eos renasci in Ecclesia catholica. Canon autem Arelatensis concilii ita se habet: Bonosiacos autem ex eodem errore venientes, quos sicut Arianos baptizari in Trinitate manifestum est, dum interrogati fidem nostram ex toto corde confessi fuerint, CHRISMATE ET MANUS IMPOSITIONE in Ecclesia recipi sufficit Hinc, ni fallor, constat, sicut ex Cypriani verbis a Constantio supra allatis, qui interea canonem illum concilii secundi Arelatensis, nusquam, quod meminerim, adduxit, intelligendam esse verbis, utroque Sacramento, non aquam Baptismi et Spiritus sancti gratiam in eo collatam, neque Baptismum manusque impositionem in pœnitentiam, multo minus Baptismum atque Eucharistiam, sed Baptismi et Confirmationis sacramenta. Neque aliter exponentem hunc et consimiles locos etiam Maranum video in Præfationne ad S. Cypriani. Op. p. XVII et XVIII, et si existimet is quidem, patrem illum non nescivisse Stephanum, et qui ab illo stabant, de manuum impositione in pœnitentiam, hæreticis omnino necessaria ad Spiritum sanctum accipiendum, non de sacramento Confirmationis, locutos; haud enim repugnare, ut Cyprianus ansa ab adversariis accepta sacramentum Confirmationis iterandum esse statueret, quamvis illud ab (continues)

By both Sacraments. By baptism (Baptisimo as printed) and the infusion of the Holy Spirit, that is, as he will say a little later, by water and the Spirit, which he often repeats elsewhere. Tertullian in the book On the Veiling of Virgins: We and they have one faith, one God, the same Christ, the same hope, the same sacraments of the washing. Siricius in the letter to Himerius: On which days alone in the year, that is, Easter and Pentecost, it is fitting that the general sacraments of Baptism be given to those flocking to the faith. See Sirmond, chapter five of the second Antirrheticus, where he explains this passage of Cyprian. See also vol. II of the Capitularies, p. 1236. Moreover, for utroque five old copies have utrumque. Baluze. — That Cyprian is to be interpreted of baptism and the imposition of hands after baptism is shown well enough by the fifth vote of the Council immediately following, compared with Canon 17 of the second Council of Arles. Here are the words of the vote: Some therefore interpret wrongly for themselves (the bishop means the same words of John), saying that they receive the Holy Spirit through the imposition of hands and are so received, since it is plain that they ought to be reborn in the Catholic Church by both Sacraments. The canon of the Council of Arles runs thus: But the Bonosians, coming from the same error, who, it is plain, are baptized in the Trinity like the Arians, when on being questioned they have confessed our faith with their whole heart, it suffices that they be received in the Church WITH CHRISM AND THE IMPOSITION OF HANDS. Hence, unless I am mistaken, it is established, as from the words of Cyprian brought forward above by Coustant (who, however, nowhere that I recall adduced that canon of the second Council of Arles), that by the words by both Sacraments is to be understood neither the water of Baptism and the grace of the Holy Spirit conferred in it, nor Baptism and the imposition of hands for penance, much less Baptism and the Eucharist, but the sacraments of Baptism and Confirmation. Nor do I see Maran explaining this and similar passages otherwise in the Preface to St Cyprian's Works (Præfationne as printed), pp. 17 and 18, even if he thinks that the father was not unaware that Stephen and those who stood with him spoke of the imposition of hands for penance, altogether necessary for heretics to receive the Holy Spirit, not of the sacrament of Confirmation; for it is not inconsistent that Cyprian, taking occasion from his adversaries, should decide that the sacrament of Confirmation must be repeated, although that... (continues)

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Natus fuerit Lam. Ebor. NC. 1.

"Natus fuerit" ("shall have been born"): Lam., Ebor., NC. 1.

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Evangelii lege Lam. Ebor. Bod. 1, 2. NC. 1, 2. Lin.

"Evangelii lege" ("by the law of the Gospel"): Lam., Ebor., Bod. 1, 2, NC. 1, 2, Lin.

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Coepiscopos in Numidia Lam.

"Coepiscopos in Numidia" ("fellow bishops in Numidia"): Lam.

Variorum notae

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iisdem iterari minime suspicaretur, sed eos sciret manus impositionem in pœnitentiam tantum intellexisse, quam ad Spiritum conferendum necessariam putaverint. Videsis tamen quæ infra ad modo dictum Nemesiani suffragium in concil. VII, p. 93, annotabo. Et conferas quæ ad suffragium octavum ejusdem concilii mox dicuntur. Hic vero maxime idcirco monenda hæc duxi, quod de Baptismo et Eucharistia locum minus recte exposuerat Anglicus interpres. ROUTH.

...should hardly suspect it was repeated by them, but knew that they understood only the imposition of hands for penance, which they thought necessary for conferring the Spirit. See, however, what I shall note below on the vote of Nemesianus just mentioned, in Council VII, p. 93, and compare what is said presently on the eighth vote of the same council. I thought these things should be pointed out here chiefly because the English translator had explained the passage, wrongly, of Baptism and the Eucharist. Routh.

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(8) ‹anchor: Renatus› · call in col 1085

Renatus. Quatuor antiqui codices habent denuo natus. Quæ lectio non displicet, cum vox denuo exstet in capite tertio Evangelii secundum Joannem, ex quo locus iste petitus est. Sed puto Cyprianum, qui alia versione utebatur quam vulgata nostra, scripsisse renatus. BALUZIUS. — Natus tres scripti in ed. Oxon. memorati, et editio Cypriani princeps, Romana. ROUTH.

Reborn. Four ancient codices have denuo natus ("born again"). That reading is not displeasing, since the word denuo occurs in the third chapter of the Gospel according to John, from which this passage is taken. But I think Cyprian, who used a different version from our Vulgate, wrote renatus. Baluze. — Natus ("born"): three manuscripts mentioned in the Oxford edition, and the first edition of Cyprian, the Roman. Routh.

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Et Spiritu. In ms. Colb hic additur sancto: quod abesse debere Pamelius recte probat. Eo autem Actuum apostolicorum exemplo, quo nunc Cyprianus sententiam suam fulcire nititur, Anonymus a Rigaltio ad calcem operum Tertulliani editus apposite utitur ad eam confutandam. Inde enim ostendit Spiritum sanctum percipi potuisse sine Baptismo, sicut Baptismum sine Confirmationis sacramento collatum fuisse aliis eorumdem Actuum exemplis demonstrat. COUSTANT.

And of the Spirit. In the Colbert manuscript sancto ("Holy") is added here, which Pamelius rightly shows ought to be absent. The very example from the Acts of the Apostles by which Cyprian now tries to prop up his opinion is aptly used to refute it by the Anonymous author published by Rigault at the end of Tertullian's works. For from it he shows that the Holy Spirit could be received without Baptism, just as he demonstrates by other examples from the same Acts that Baptism was conferred without the sacrament of Confirmation. Coustant.

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Ad Quintum. Epist. LXXI. BALUZ.

To Quintus. Letter 71. Baluze.

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(11) ‹anchor: Ad episcopos in Numidia› · call in col 1085

Ad episcopos in Numidia. Est ea epistola synodica, quæ statim ante posita est. ROUTH. Porro epistola LXX scripta est nomine Cypriani, Liberalis, Caldonii aliorumque qui in concilio congregati litteras legerant ab octodecim Numidiæ episcopis missas, quibus Cyprianus ac socii consulebantur de iis qui apud hæreticos et schismaticos baptizati videntur, an ad Ecclesiam catholicam, quæ una est, venientes baptizari debeant. Rescripsit concilium, cui Cyprianus præerat, eos baptizandos esse. Haud multo post eumdem Cyprianum Quintus, Mauritaniæ episcopus, eadem de re consuluit, notavitque eos, qui redeuntes hæreticos non baptizabant, morem suum hac duplici ratione fulcire, quod nimirum dicunt unum Baptisma esse, et sese in hoc veterem consuetudinem sequi. Tum Cyprianus ad Quintum misit epistolam ad Numidas scriptam eique novam ajdecit. Utramque vero Stephano mittendam esse concilio visum est, quod habitum fuit cum Cyprianus nuper ad Quintum scripsisset. Desiderabant certe Afri, ut Stephanus celebre illud decretum firmaret quod epistolæ ad Numidas inseruerant: Baptizandus est et innovandus qui ad Ecclesiam rudis venit, ut intus per sanctos sanctificetur. At probare non potuit is pontifex, quod apostolicæ traditioni contrarium certo sciebat. Quapropter concilio congregato et litteras sibi missas confutavit, et decreto illis inserto hanc opposuit definitionem: Si quis ergo a quacunque hæresi venerit ad nos, nihil innovetur nisi quod traditum est, ut manus illi imponatur in pœnitentiam. Ex hac brevi expositione intelligitur quid sibi velit Stephanus his verbis: nihil innovetur. Dixerant quippe Afri: Baptizandus est et innovandus. Cum igitur Stephanus his contrariam edicens sententiam ait, nihil innovetur, subaudiendum est, circa Baptismum, sed teneatur ac servetur quod traditum est. Inde etiam percipitur, disputationem de Baptismo hæreticorum in Numidia excitatam primum Cypriani ac sociorum statuto, atque hoc statutum deinde controversiæ, quæ tantopere Stephanum inter ac Cyprianum exarsit, causam et originem dedisse. COUSTANT.

To the bishops in Numidia. This is the synodal letter placed immediately before. Routh. Further, Letter 70 was written in the name of Cyprian, Liberalis, Caldonius and the others who, assembled in council, had read a letter sent by eighteen bishops of Numidia, in which Cyprian and his colleagues were consulted about those who seem to have been baptized among heretics and schismatics, whether on coming to the Catholic Church, which is one, they ought to be baptized. The council over which Cyprian presided wrote back that they were to be baptized. Not long after, Quintus, a bishop of Mauretania, consulted the same Cyprian on the same matter, and remarked that those who did not baptize returning heretics propped up their custom on this twofold ground: namely that they say there is one Baptism, and that in this they follow ancient custom. Cyprian then sent Quintus the letter written to the Numidians and added a new one to it (ajdecit as printed). The council, held when Cyprian had lately written to Quintus, decided that both should be sent to Stephen. The Africans certainly wished Stephen to confirm the celebrated decree they had inserted in the letter to the Numidians: He who comes untaught to the Church must be baptized and renewed, that within he may be sanctified through the holy. But that pontiff could not approve what he knew for certain to be contrary to apostolic tradition. Therefore, having assembled a council, he both refuted the letter sent him and, in a decree inserted in it, opposed this definition: If anyone, then, comes to us from any heresy whatever, let nothing be innovated except what has been handed down, that hands be laid on him for penance. From this brief account one understands what Stephen means by the words let nothing be innovated. For the Africans had said: He must be baptized and renewed. When Stephen, therefore, proclaiming the contrary opinion, says let nothing be innovated, one must understand concerning Baptism, but let what has been handed down be held and kept. From this it is also seen that the dispute about the Baptism of heretics was first stirred up in Numidia by the statute of Cyprian and his colleagues, and that this statute then gave the cause and origin of the controversy which blazed up so fiercely between Stephen and Cyprian. Coustant.

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Evangelii lege Lam. Ebor. NC. 1.

"Evangelii lege" ("by the law of the Gospel"): Lam., Ebor., NC. 1.

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Coepiscopos in Numidia Lam. Ebor. Bod. 1, 2. NC. 1, 2. Lin.

"Coepiscopos in Numidia" ("fellow bishops in Numidia"): Lam., Ebor., Bod. 1, 2, NC. 1, 2, Lin.

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Ad Quintum. Epist. LXXI. BALUZ.

To Quintus. Letter 71. Baluze.

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Ad episcopos in Numidia. Est ea epistola synodica, quæ statim ante posita est. ROUTH. Porro epistola LXX scripta est nomine Cypriani, Liberalis, Caldonii aliorumque qui in concilio congregati litteras legerant ab octodecim Numidiæ episcopis missas, quibus Cyprianus ac socii consulebantur de iis qui apud hæreticos et schismaticos baptizati videntur, an ad Ecclesiam catholicam, quæ una est, venientes baptizari debeant. Rescripsit concilium, cui Cyprianus præerat, eos baptizandos esse. Haud multo post eumdem Cyprianum Quintus, Mauritaniæ episcopus, eadem de re consuluit, notavitque eos, qui redeuntes hæreticos non baptizabant, morem suum hac duplici ratione fulcire, quod nimirum dicunt unum Baptisma esse, et sese in hoc veterem consuetudinem sequi. Tum Cyprianus ad Quintum misit epistolam ad Numidas scriptam eique novam ajdecit. Utramque vero Stephano mittendam esse concilio visum est, quod habitum fuit cum Cyprianus nuper ad Quintum scripsisset. Desiderabant certe Afri, ut Stephanus celebre illud decretum firmaret quod epistolæ ad Numidas inseruerant: Baptizandus est et innovandus qui ad Ecclesiam rudis venit, ut intus per sanctos sanctificetur. At probare non potuit is pontifex, quod apostolicæ traditioni contrarium certo sciebat. Quapropter concilio congregato et litteras sibi missas confutavit, et decreto illis inserto hanc opposuit definitionem: Si quis ergo a quacunque hæresi venerit ad nos, nihil innovetur nisi quod traditum est, ut manus illi imponatur in pœnitentiam. Ex hac brevi expositione intelligitur quid sibi velit Stephanus his verbis: nihil innovetur. Dixerant quippe Afri: Baptizandus est et innovandus. Cum igitur Stephanus his contrariam edicens sententiam ait, nihil innovetur, subaudiendum est, circa Baptismum, sed teneatur ac servetur quod traditum est. Inde etiam percipitur, disputationem de Baptismo hæreticorum in Numidia excitatam primum Cypriani ac sociorum statuto, atque hoc statutum deinde controversiæ, quæ tantopere Stephanum inter ac Cyprianum exarsit, causam et originem dedisse. COUSTANT.

To the bishops in Numidia. This is the synodical letter placed immediately before. Routh. Further, Letter 70 was written in the name of Cyprian, Liberalis, Caldonius and the others who, assembled in council, had read the letter sent by eighteen bishops of Numidia, in which Cyprian and his associates were consulted about those who appear to have been baptized among heretics and schismatics, whether on coming to the catholic Church, which is one, they ought to be baptized. The council over which Cyprian presided wrote back that they were to be baptized. Not long afterwards Quintus, a bishop of Mauretania, consulted the same Cyprian on the same matter, and remarked that those who did not baptize returning heretics supported their custom on this twofold ground, namely that they say there is one baptism, and that in this they follow the ancient custom. Then Cyprian sent Quintus the letter written to the Numidians and added a new one to it (ajdecit as printed). The council, which was held when Cyprian had lately written to Quintus, decided that both should be sent to Stephen. The Africans certainly wished Stephen to confirm that celebrated decree which they had inserted in the letter to the Numidians: He who comes to the Church untaught is to be baptized and renewed, so that within he may be sanctified through the holy. But that pontiff could not approve what he knew for certain to be contrary to the apostolic tradition. Therefore, having assembled a council, he both refuted the letter sent to him and opposed to the decree inserted in it this definition: If anyone, then, comes to us from any heresy whatever, let nothing be innovated except what has been handed down, that hands be laid on him for penance. From this brief exposition it is understood what Stephen means by these words: let nothing be innovated. For the Africans had said: He is to be baptized and renewed. When therefore Stephen, declaring the contrary judgement, says let nothing be innovated, one must understand concerning baptism, but let what has been handed down be held and kept. Hence it is also perceived that the dispute about the baptism of heretics was first stirred up in Numidia by the statute of Cyprian and his associates, and that this statute then gave the cause and origin of the controversy which flared up so fiercely between Stephen and Cyprian. Coustant.

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Aut etiam si qui, etc. Nitidior fieret oratio, si hic particula ut expuncta, legeretur etiam si qui presbyteri aut diaconi vel in Ecclesia, suppresso postremo qui. In uno ms. recentiore Colb. habetur aut diaconi vel clerici in Ecclesia: sed hujus codicis plura loca, alibi aperte vitiata, ei detrahunt auctoritatem. Ejus tamen lectioni favet Innocentius I, epist. XVI ad Macedonas, n. 8, ubi de iis, qui ab hæreticis baptizati ordinatique ad Ecclesiam transeunt, ait, Nostræ lex est Ecclesiæ per manus impositionem laicam tantum tribuere communionem, nec ex his aliquem in clericatus honorem vel exiguum subrogare. Eos autem qui a Catholica ad hæresim transierunt, præterea docet non aliter oportere nisi per pœnitentiam suscipi. Tum num. 9 utrumque ponit inter regulas veteres, quas ab apostolis vel apostolicis viris traditas Ecclesia Romana custodit. Quibus cum consentaneum sit subnexum Africani concilii decretum, mirum non est illud a Stephano minime fuisse contradictum. Non ideo tamen hoc in Ecclesia obtinuit, quia hæreticorum ordinatio nulla censeretur; sed quia Dei ministros a reprehensione alienos esse atque immaculatos deceret. Quocirca si quando a communi lege excepti sunt nonnulli puta Novatiani Nicæno canone 8, ut Innocentius in laudata epistola, n. 10, fatetur, ac subinde Donatistæ aut alii: ut post reditum ordinarentur, nusquam est præceptum. Imo Cod. can. eccl. Afric. c. 18. reordinationes non secus atque rebaptizationes prohibentur. COUSTANT. — Et si vitiosa est oratio, ut... eos quoque, ipsam sollicitandam tamen haud puto. Ponitur interea siqui pro quique. ROUTH.

Or even if any, etc. The sentence would be neater if the particle ut here were struck out and one read even if any presbyters or deacons, either in the Church, suppressing the last qui. One more recent Colbert manuscript has or deacons or clerics in the Church; but the many passages of this codex that are plainly corrupt elsewhere take away its authority. Its reading is nevertheless favoured by Innocent I, Letter 16 to the Macedonians, no. 8, where of those baptized and ordained by heretics who pass over to the Church he says: It is the law of our Church to grant them, through the imposition of hands, lay communion only, and not to advance any of them to the honour of the clergy, even the least. Those who have passed from the Catholic Church to heresy he further teaches ought not to be received otherwise than through penance. Then in no. 9 he places both among the ancient rules which the Roman Church keeps as handed down by the apostles or apostolic men. Since the attached decree of the African council agrees with these, it is no wonder it was in no way contradicted by Stephen. Yet this did not prevail in the Church because the ordination of heretics was held to be null, but because it befitted God's ministers to be free from reproach and spotless. Hence if at times some were exempted from the common law, for instance the Novatianists by canon 8 of Nicaea, as Innocent admits in the letter cited, no. 10, and afterwards the Donatists or others, it was nowhere prescribed that they be ordained after their return. Indeed in the Code of Canons of the African Church, c. 18, reordinations are forbidden no less than rebaptisms. Coustant. — And even if the construction ut... eos quoque is faulty, I do not think it should be tampered with. Meanwhile siqui stands for quique. Routh.

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Confessione et conditione Lam. Ebor. Bod. 2. NC. 1.

"Confessione et conditione" ("by confession and condition"): Lam., Ebor., Bod. 2, NC. 1.

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Divinum. Tres libri veteres habent individuum. BALUZIUS.

Divine. Three old books have individuum ("undivided"). Baluze.

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(14) ‹anchor: Ordinationis et honoris arma› · call in col 1087

Ordinationis et honoris arma. Arma sunt instrumenta cujus libet rei, inquit Servius ad II Æneid. Hic vero sunt insignia sive ornamenta. Quemadmodum et Homerus dixit, ὅπλισθεν δὲ γυναῖκες, et in clipeis illustrium virorum descripti vultus expresso thorace. Arma lucis, ὅπλα φωτός, ad Rom. XIII, 12. Suid. ὅπλα φωτὸς, ὁ Ἀπόστολος· αἱ τῶν ἀρετῶν ἐργασίαι. RIGALT. — At conferas quæ habes ad lin. 6. pag. sequentis. Quod autem majus potest esse delictum...furore pugnasse? ROUTH.

The arms of ordination and honour. Arms are the instruments of anything whatever, says Servius on Aeneid II. Here, however, they are insignia or ornaments; as Homer too said, "and the women armed themselves", and as on the shields of illustrious men faces were portrayed with the breastplate shown. Arms of light, "arms of light", Rom. 13:12. Suidas: "'Arms of light', the Apostle: the works of the virtues." Rigault. — But compare what you have at line 6 of the following page: But what greater offence can there be... to have fought with fury? Routh.

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(15) ‹anchor: In domo fidei› · call in col 1087

In domo fidei In Ecclesia Dei, quæ est fidelium mater. Unde et domestici fidei, οἰκεῖοι τῆς πίστεως, ad Gal. VI, qui sunt de familia fidei. RIGALT. — Porro notat interpres Anglicus, perfidiam id circo appellare Cyprianum hæreticorum et schismaticorum scelus solere, quod iidem homines, maxime sacerdotes, commissam rem sibi ab Ecclesia prodidissent.

In the house of faith: in the Church of God, which is the mother of the faithful. Hence also the household of the faith, "those of the household of faith", Gal. 6, who are of the family of faith. Rigault. — Further, the English translator notes that Cyprian is accustomed to call the crime of heretics and schismatics perfidy because these same men, especially priests, had betrayed the trust committed to them by the Church.

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(80) ‹anchor: religionis tuæ› · call in col 1088

Religione tua Lam. Ebor. Bod. 2.

"Religione tua" ("by your religion"): Lam., Ebor., Bod. 2.

Variorum notae (printed under page 595)

(15) ‹anchor: in domo fidei› · call in col 1088

In domo fidei. In Ecclesia Dei, quæ est fidelium mater. Unde et domestici fidei, οἰκεῖοι τῆς πίστεως, ad Gal. VI, qui sunt de familia fidei. RIGALT. — Porro notat interpres Anglicus, perfidiam id circo appellare Cyprianum hæreticorum et schismaticorum scelus solere, quod iidem homines, maxime sacerdotes, commissam rem sibi ab Ecclesia prodidissent.

In the house of faith. In the Church of God, which is the mother of the faithful. Hence also the household of faith, in Greek "members of the household of the faith", Galatians 6, who are of the family of faith. Rigault. — Further, the English translator notes that Cyprian is accustomed to call the crime of heretics and schismatics perfidy because these same men, bishops above all, had betrayed the trust committed to them by the Church.

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(16) ‹anchor: contra Ecclesiam steterint› · call in col 1088

Et contra Ecclesiam steterint. Ista imitatus est Anselmus episcopus Havelbergensis in tomo XIII Spicilegii Dacheriani, pag. 202. BALUZ.

And have stood against the Church. Anselm, bishop of Havelberg, imitated these words, in vol. XIII of d'Achery's Spicilegium, p. 202. Baluze.

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(17) ‹anchor: Hæc ad conscientiam tuam› · call in col 1088

Hæc ad conscientiam tuam. Ex his verbis Hieronymus ad Luciferianos observavit, beatum Cyprianum hæc non cum anathemate eorum, qui se sequi noluerant, edidisse: siquidem in communione, inquit, eorum permansit, qui sententiæ suæ contraierant, sed hortatum potius fuisse, propter Novatum, et alias tunc hæreses multas enascentes, ne quisquam ab eo, sine damnatione erroris sui, reciperetur. RIGALTIUS.

These things to your conscience. From these words Jerome, against the Luciferians, observed that blessed Cyprian put these things forth without anathematizing those who had refused to follow him; for, he says, he remained in communion with those who had opposed his opinion, but rather exhorted, because of Novatus and the many other heresies then springing up, that no one should be received by him without condemnation of his error. Rigault.

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(18) ‹anchor: quod semel imbiberint› · call in col 1088

Quod semel imbiberint. Epist. ad Quint.: Debere unumquemque, non pro eo quod semel imbiberat et tenebat, pertinaciter congredi; sed si quid melius et utilius exstiterit, libenter amplecti. RIGALTIUS. — Pertinent hæc ad sententiam illam contrariæ partis de hæreticorum Baptismo; conferas etiam quæ in actis synodi proxime sequentis ponuntur. Porro colligit ex verbis, quæ mox sequuntur, Anglicus interpres, censuisse omnes præter Stephanum episcopos fidelibus licere de re illa controversa inter se dissentire, quæ ad disciplinam magis quam ad fidem pertinere videretur. Fortasse autem de Afris quibusdam, non de alienigenis, hæc dixerunt præsules, nonnullos enim Afros de re aliter judicasse quam Cyprianum suosque, Cyprianum certiorem fecerat Quintus in Mauritania episcopus. ut ex epistola ipsius Cypriani ad eumdem Quintum constat. ROUTH. — Quod semel imbiberint. Cicero lib. IV, Academicarum Quæstionum, cap. 3: Sed nescio quomodo plerique errare malunt eamque sententiam quam adamaverunt pugnacissime defendere, quam sine pertinacia quid constantissime dicatur exquirere. Lactantius, lib. III, cap. 24: Quid dicam de iis nescio qui cum semel aberraverint, constanter in stultitia perseverant et vanis vana defendunt, nisi quod eos interdum puto aut joci causa philosophari aut prudentes et scios mendacia defendenda suscipere, quasi ut ingenia sua in malis rebus exerceant vel ostentent. Cælius Calcagninus, in libro de libero Arbitrio, pag. 396: Nisi tantum esset quibusdam male auspicatis ingeniis impudentiæ ut non erubescant explosas ac damnatas etiam opiniones revocare atque asserere, non amore quidem veritatis sed ostentandi ingenii et captandæ auræ popularis gratia. Congruenter ad hæc Origenes, lib. I contra Celsum, ait molestam rem esse contentionem obstinatamque voluntatem resistendi etiam manifestis, pudore discedendi a consuetis opinionibus quibus jam imbuta est anima, nec ab ullis consuetudinibus hominem difficilius avelli quam ab iis quæ ad opiniones pertinent. Claudianus, Mamertus, in proœmio librorum de statu animæ: Magnum in genere humano multorum vitium est arrogans imperitia et pervicax in defendendis perpere præsumptis opinionibus pertinacia. Angelus Politianus, cap. 9 Miscellaneorum, tradit Dominum Calderinum pro sententia cui semel adhæserat etiam contra verum contumacem et refractarium fuisse. BALUZ.

What they have once imbibed. Letter to Quintus: That each one ought not to contend obstinately for what he had once imbibed and held, but, if something better and more useful has appeared, to embrace it gladly. Rigault. — These words bear on the opinion of the opposing party on the Baptism of heretics; compare also what is set out in the acts of the synod immediately following. Further, from the words that follow shortly the English translator gathers that all the bishops except Stephen held that the faithful might disagree among themselves on that disputed matter, which seemed to pertain to discipline rather than to faith. Perhaps, however, the prelates said these things of certain Africans, not of foreigners; for Quintus, a bishop in Mauretania, had informed Cyprian that some Africans judged otherwise on the matter than Cyprian and his party, as is clear from Cyprian's own letter to that same Quintus. Routh. — What they have once imbibed. Cicero, Academic Questions IV, ch. 3: But somehow most people prefer to err and to defend most pugnaciously the opinion they have fallen in love with, rather than to search out without obstinacy what is said most consistently. Lactantius, book III, ch. 24: What am I to say of those who, once they have strayed, persevere steadfastly in folly and defend vain things with vain, except that I sometimes think they philosophize for a joke, or, knowing and wise, undertake to defend lies, as if to exercise or display their talents on bad causes? Celio Calcagnini, in the book On Free Will, p. 396: Were it not that certain ill-starred wits have so much impudence that they do not blush to recall and assert opinions exploded and condemned, not indeed for love of truth but for the sake of showing off their talent and catching the popular breeze. In agreement with this, Origen, Against Celsus I, says that contentiousness and an obstinate will to resist even what is manifest is a troublesome thing, from shame at departing from accustomed opinions with which the soul is already imbued, and that a man is torn from no customs with more difficulty than from those that concern opinions. Claudianus Mamertus, in the preface to the books On the State of the Soul: A great vice of many in the human race is arrogant ignorance and stubborn obstinacy in defending opinions wrongly (perpere as printed) presumed. Angelo Poliziano, Miscellanea ch. 9, relates that Domizio Calderini was contumacious and refractory, even against the truth, for an opinion he had once adhered to. Baluze.

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Quare in re non vim Hieron.

"Quare in re non vim" ("wherefore in the matter not the force"): Hieron.

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Quia habeat Hieron.

"Quia habeat" ("because he has"): Hieron.

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Unusquisque tibi Hieron.

"Unusquisque tibi" ("each one to you"): Hieron.

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Opto Aliquot mss.

"Opto" ("I wish"): some manuscripts.

Variorum notae (printed under page 596)

(19) ‹anchor: Cum in unum› · call in col 1089

Cum in unum. Gesta hujus concilii primus omnium edidit Erasmus cum titulis gloriæ, id est, cum vocabulis confessorum et martyrum, quæ præfixa sunt nominibus quorumdam episcoporum. Hos titulos Græca versio non habet, neque editio Morelliana: eos vero satis constat non scriptos fuisse in gestis, sed additos postea a quodam studioso. Quare valde mirum est illos fuisse retentos in editione R. P. Harduini. Respondit autem sanctus Augustinus in libro sexto de Baptismo adversus Donatistas ad ea quæ episcopi in eo concilio congregati attulerunt pro confirmanda opinione sua de Baptismo hæreticorum. Viderat hoc concilium Humbertus episcopus Sylvæ Candidæ, qui lib. I adversus Simoniacos, cap. IX, ait: Sed et gloriosus martyr et pontifex Cyprianus quid de Hæreticorum Baptismate sanxerit, ex concilio ipsius evidenter cognosci poterit. Eadem enim contra illud cum suis coepiscopis sanxit quod et præfati canones Apostolici. Canones enim apostolici, quos refert Humbertus, damnant hæreticorum Baptisma. Vide notitiam Ecclesiasticam Cabassutii, pag. 7, ubi agit de canonibus Apostolorum. BALUZIUS. — Ait in Annalibus suis Cyprianicis Pearsonius: « Sententia in tanta synodo licet vera non sit, et a S. Augustino postea propter Donatistas refutata, insigne tamen hoc est venerandæ antiquitatis monumentum. » Ad an. 156, § IX, Hæc acta, cum ab Augustino in lib. VI et VII De Baptismo contra Donatistas nobis conservata essent, inde inserta fuisse operibus S. Cypriani ab eorumdem editoribus, ait Mathias Dannenmayr in Institutionibus Hist. Eccl. N. T. Par. 1, cap. IV, § 8, p. 113. Verisimilius dixisset, a Cypriani librariis; nam in edit. Erasmiana, quæ Basileæ anno 1520 excusa est, indicantur hæc acta cum tribus Cypriani epistolis ex vetustis codicibus addita fuisse ab Erasmo. Imo in pluribus Cypriani manuscriptis inventa sunt. Eadem habent vetustæ conciliorum Collectiones; et ex Latina in linguam.

When... together. Erasmus was the first of all to publish the acts of this council, with titles of glory, that is, with the designations of confessors and martyrs prefixed to the names of certain bishops. The Greek version does not have these titles, nor does the Morel edition; and it is clear enough that they were not written in the acts but added later by some studious person. It is therefore very strange that they were kept in the edition of the Rev. Father Hardouin. Saint Augustine, in the sixth book On Baptism against the Donatists, answered what the bishops gathered in that council brought forward to confirm their opinion on the Baptism of heretics. Humbert, bishop of Silva Candida, had seen this council; in book I against the Simoniacs, ch. 9, he says: But what the glorious martyr and pontiff Cyprian also decreed concerning the Baptism of heretics can be plainly known from his council. For with his fellow bishops he decreed against it the same as the aforesaid Apostolic canons. For the Apostolic canons that Humbert cites condemn the Baptism of heretics. See Cabassut's Notitia ecclesiastica, p. 7, where he treats of the canons of the Apostles. Baluze. — Pearson says in his Annales Cyprianici: "Although the opinion of so great a synod is not true, and was afterwards refuted by St Augustine because of the Donatists, this is nevertheless a notable monument of venerable antiquity." Under the year 156 (as printed), § 9. Matthias Dannenmayr, in the Institutiones historiae ecclesiasticae, New Testament part 1, ch. 4, § 8, p. 113, says that these acts, having been preserved for us by Augustine in books VI and VII On Baptism against the Donatists, were inserted thence into the works of St Cyprian by their editors. He would more probably have said by Cyprian's copyists; for in Erasmus's edition, printed at Basel in 1520, it is indicated that these acts, with three letters of Cyprian, were added by Erasmus from old codices. Indeed they have been found in several manuscripts of Cyprian. The old Collections of the councils have the same; and from the Latin into the language. (The note ends so on the page, a word apparently missing before "linguam".)

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(29) ‹anchor: ex provincia Africa› · call in col 1089 (the text's call reads (20); the note is numbered (29) as printed)

Provincia Africa. Plinio. Zeugitana regio, et quæ propria vocetur Africa, lib. V, c. 4. Quæ nimirum, capta Carthagine, in Romanam ditionem primo pervenerat, et in provinciæ formam redigebatur: quæque Romæ ad Africum proxime adjacebat. FELLUS. — Mirum est Tripolim, quæ una erat provinciarum Africanarum, non fuisse nominatam in hoc concilio, cum constet in eo tanquam præsentes nominari Munnulum Girbitanum, Natalem Ocensem, Pompeium Sabratensem, et Drogam Leptimaguensem, qui certe erant episcopi provinciæ Tripolitanæ, præsertim cum constet Tripolim fuisse numeratam inter provincias Africæ in concilio Cabarsussitano. BALUZIUS. — Monuerat Fellus, ut paulo post videbis, septem quidem fuisse partitiones Africæ respectu regiminis civilis; sed tres tantum fuisse ecclesiasticas ex Synodi hujus initio colligendum esse. Septenaria quidem, prius senaria, exstitit provinciarum divisio; sed iisdem temporibus sub Africa provincia interdum comprehensa civili ratione fuisse Tripolis videtur, simul memoratis Numidia et Mauritania, quæ olim sub regibus fuerant. ROUTH.

The province of Africa. In Pliny: the Zeugitane region, and that which is called Africa proper, book V, ch. 4. This, namely, on the capture of Carthage, had first come under Roman rule and was reduced to the form of a province; and it lay nearest to Rome towards the south-west. Fell. — It is strange that Tripolis, which was one of the African provinces, was not named in this council, since it is established that Munnulus of Girba, Natalis of Oea, Pompeius of Sabrata and Dioga of Leptis Magna (Drogam Leptimaguensem as printed) are named in it as present, who were certainly bishops of the province of Tripolitana; especially since it is established that Tripolis was counted among the provinces of Africa in the Council of Cabarsussi. Baluze. — Fell had observed, as you will see a little later, that there were indeed seven divisions of Africa with respect to civil government, but that only three ecclesiastical ones are to be gathered from the opening of this Synod. The division of the provinces was indeed sevenfold, earlier sixfold; but at the same times Tripolis seems sometimes to have been included for civil purposes under the province of Africa, Numidia and Mauretania being mentioned alongside, which had once been under kings. Routh.

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