Ordo rerum quae in hoc tomo continentur

and martyr, or rather an anonymous writer who lived under Alexander Severus. 673

IV. The writer of the Chronicle dissents from Du Cange's opinion concerning Hippolytus. 673

V. Yet in his computations the writer of the Chronicle disagrees with Hippolytus. 673

VI. Which indeed is proved incontrovertibly by examples brought forward into the midst. 673

VII. Conclusion of this Bianchinian demonstration. 675

VIII. Various editions of the aforesaid Chronicle. 677

PREFACE OF THE AUTHOR OF THE CHRONICLE. 677

Section I–VI. Enumeration of times and years. The generations of the world even unto this day. Division of the earth to the three sons of Noah. 679

Sect. VII–IX. Declaration of the nations, which were made out of which, and what lands and cities each obtained by lot; how many famous islands; who migrated out of what nations; how many named rivers; how many named mountains. 684

Sect. X. How many judges, and who judged the people for how many years. 686

Sect. XI–XII. How many kings in the tribe of Judah, and who reigned for how many years. 687

Sect. XIII. Kings of the Persians from the time of Cyrus. 690

Sect. XIV. Names of the creation. 690

Sect. XV. Names of the prophets. 691

Sect. XVI. Names of the kings. 691

Sect. XVII. Names of the priests. 692

Sect. XVIII. Kings of the Macedonians, according to the Alexandrians. 693

Sect. XIX. Emperors of the Romans. 693

Sect. XX. Kings of the Hebrews. 694

CELERINUS, LUCIANUS, CALDONIUS, ETC., CONFESSORS.

EPISTLES. 695

SAINT CORNELIUS, POPE AND MARTYR.

PROLEGOMENA. 697

Art. I. History of the life of St Cornelius. 697

Art. II. His writings. 703

NOTICE OF THE NON-EXTANT EPISTLES WHICH PERTAIN TO CORNELIUS. 709

EPISTLES OF SAINT CORNELIUS, AND THOSE WHICH WERE WRITTEN TO HIM. 721

Epistle I. Of St Cyprian, Bishop of Carthage, to Pope St Cornelius. — The depravity of the envoys of Novatian is uncovered, and therefore they are restrained from communion. When they ask to be heard publicly, this is denied. Seeking from every side to join to themselves partners of schism and heresy, they are repressed. 721

Epist. II. Of the same to the same. What Cyprian did according to the usage of divine tradition and ecclesiastical institution, when he was informed of the legitimate ordination of Cornelius. That the letter of Cornelius, not that of Novatian, was read publicly. Why besides the letter of Cornelius, whereby he announced that he was bishop, he desired the testimony of those who had been present at his ordination. He asks Cornelius to read the letter concerning the cause of Felicissimus and the presbyters and their adherents, which he sends to him. 725

Epist. III. Of the same to the same. — Concerning the letter which he wrote to the confessors seduced by Novatian and Novatus. 731

Epist. IV. Of the same to the same. — While sure testimony was awaited concerning the ordination of Cornelius, Cyprian and Liberalis had advised the clerics of Hadrumetum to address their letters to the Roman presbyters and deacons, not to Cornelius. When Cornelius had expostulated concerning this matter, Cyprian now gives satisfaction for that expostulation, and adds that the truth of his episcopate, founded in the clearest light and approved by the rescripts of his colleagues, is acknowledged. 732

Epist. V. Of the same to the same. — Of what sort are those whom Novatian has sent anew as envoys to Carthage. 735

Epist. VI. Of St Cornelius to Cyprian. — How the confessors Maximus the presbyter, Urbanus, and Sidonius abjured the schism, and were received in the Catholic Church. 738

Epist. VII. Of St Cyprian to St Cornelius. — He praises his diligence, wherewith he opportunely admonished him concerning the pernicious engines of Novatian and the morals of his new envoys. He pursues at some length the crimes of Novatus, and commends his own labour in recalling those whom that man had seduced. 748

Epist. VIII. Of the same to the same. — He congratulates him on the return of the confessors to the Church. How much this return contributes to the Catholic Church. 754

Epist. IX. Fragments of the epistle of St. Pope Cornelius to Fabius, Bishop of Antioch. 757

I. How the confessors deceived by Novatian uncovered his frauds, and made them openly known to the Church. 762

II. Ordained contrary to all laws, he arrogates the episcopate to himself. 762

III. He is not deterred from schism by the multitude of the Roman clergy and people. 766

IV. When sickness pressed upon him, having been clinically affused or baptized in bed, he was by no means sealed (confirmed). 770

V. In the time of persecution he prefers to deny that he is a presbyter rather than to succour the brethren. 775

VI. Contrary to the laws, while the clergy and very many of the people protested against it, through the favour of the bishop he was promoted to the presbyterate. 775

VII. How in holding forth the body and blood of Christ, he compels each one to swear to him. 779

VIII. That he is forsaken by all. 782

Epist. X. First part of the epistle of St. Cyprian to Antonianus, wherein Cyprian discourses concerning St. Cornelius. — Cyprian removes from Antonianus the false opinions cast into him by the letter of Novatian. He clears himself from the suspicion of lightness regarding the cause of the lapsed. He narrates how canonically Cornelius was promoted to the place of Peter, and how bravely he bore himself therein. 787

Second part of the epistle of St. Cyprian to Antonianus. — That the lapsed must be succoured at their departure, yet the condition of all is not equal; the cause of the Libellatici above all is favourable; Novatian brought the tenets of the Stoics into the Church. — In a doubtful matter let the milder side be held. — By no means on account of indulgence towards the lapsed are Christians turned away from martyrdom; those who deny peace to the lapsed oppose the Holy Scriptures. — Concerning the character of Novatian as a philosopher and a Stoic. — From adulterers being admitted to penance, it follows that the lapsed also must be admitted. He who takes away the hope of pardon, and persuades to penance, mocks. 804

Epistle XI. Synodical epistle of the Second Council of Carthage under St. Cyprian. 820

Epist. XII. Of St. Cyprian to St. Cornelius. — Concerning the five presbyters and the false bishop Fortunatus. — Concerning the twofold epistle of Cornelius: the first whereby he announced that Felicissimus and those who had come with him had been repulsed; the second whereby he signified that, moved by the threats of the same men, he had received the letter which they had brought. — That a bishop ought not to be deterred by fear of wicked men from defending ecclesiastical discipline. — Then Cyprian narrates that he himself is the legitimate bishop, whereas Fortunatus was co-opted as bishop by five bishops—three of whom had been condemned, the fourth ordained in heresy by a condemned bishop, and the last had lapsed in the persecution—and by a few men conscious of evil to themselves. — Hence he graphically sets forth what is the doctrine of the followers of Fortunatus regarding the lapsed, how they do not cease to communicate with them, and hinder the doing of penance. — That in vain do they hasten to Rome to seek confirmation of the false bishop created by themselves. — The Africans decree that a cause must be heard there where the crime was committed. — With how great readiness and kindness Cyprian receives those returning to the Church. 821

Epist. XIII. Of the same to the same. — Cyprian, having congratulated Cornelius because by a brave confession he presented himself as a leader to his people for confessing, runs out into the praises of the Romans. Then he touches upon the adverse lot of Novatian. Finally he sets forth how they ought mutually to prepare themselves for the approaching contest. 856

APPENDIX THE FIRST. EPISTLES ASCRIBED TO CORNELIUS. 865

Epist. I. Of St. Pope Cornelius to Lupicinus, Archbishop of Vienne. 865

Epist. II. Of the same to St. Cyprian. 865

APPENDIX II. DECRETAL EPISTLES ASCRIBED TO SAINT POPE CORNELIUS. 867

Epist. I. Concerning the translation of the bodies of the Apostles Peter and Paul, and concerning Novatus and other heretics. 867

Epist. II. To Rufus, an Eastern fellow-bishop. — That the priests of the Lord shall not presume or be compelled to swear, as the common people are wont to do. 871

I. Whether an oath ought to be taken by bishops. 871

II. Concerning the causes of bishops, and that whatsoever is done against the absent be held void. 873

DECREE that oaths be taken by persons fasting. 873

COUNCILS OF CARTHAGE, IN THE TIME OF POPE CORNELIUS, CELEBRATED IN THE CAUSE OF THE LAPSED UNDER SAINT CYPRIAN.

SECOND COUNCIL OF CARTHAGE UNDER CYPRIAN, IN THE CAUSE OF THE SCHISMATICS FELICISSIMUS AND NOVATIAN. 875

SYNODICAL EPISTLE of St. Cyprian, Bishop of Carthage, and his colleagues, to St. Pope Cornelius concerning the lapsed. — The African bishops set forth to Cornelius that an impending persecution is foretold by God through frequent manifestations, and that therefore they have judged that peace ought not to be deferred to those who have not ceased to do penance. 877

NOVATIAN, ROMAN PRESBYTER.

PREFATORY DISSERTATION OF DOM G. LUMPER. 889

Chap. I. History of the life of Novatian. 889

Chap. II. Writings and doctrine of Novatian. 896

Art. I. Concerning the book of Novatian Concerning the Trinity. 896

Art. II. Concerning the epistle of Novatian Concerning Jewish Meats. 901

Art. III. Concerning the epistle of Novatian addressed to St. Cyprian in the name of the Roman Clergy. 902

Art. IV. Concerning the lost works of Novatian. 903

Art. V. Editions of the works of Novatian. 904

Chap. III. Doctrine of Novatian. 905

Art. I. Dogmatic points concerning God and His divine perfections. 905

Art. II. Doctrine of Novatian concerning the mystery of the Most Holy Trinity. 908

BOOK OF NOVATIAN CONCERNING THE TRINITY. 911

Chap. I. Being about to dispute concerning the Trinity, Novatian proposes from the rule of faith that first we believe in God the Father and Lord Almighty, the most perfect Founder of all things. The works of creation are beautifully described. The free will of man is asserted. The mercy of God in inflicting punishment upon man is shown. The place of pious and of impious souls after death is established. 913

Chap. II. God is above all things, Himself containing all things, immense, eternal, greater than the mind of man, inexplicable in speech, loftier than all loftiness. 915

Chap. III. That God is the founder, lord, and parent of all things, is proved from the sacred Scriptures. 917

Chap. IV. That He is good also, always like unto Himself, immutable, one and only, infinite, Whose proper name cannot even be uttered, and incorruptible, and immortal. 919

Chap. V. And if we hold certain angers and indignations and hatreds of His described in the sacred pages, nevertheless these are not understood after the examples of human vices. 921

Chap. VI. And although Scripture often turns the divine face to a human form, nevertheless the measure of the divine majesty is not included within these lineaments of our body. 922

Chap. VII. When God is also called spirit, brightness, and light, God is not sufficiently explained by those appellations. 924

Chap. VIII. That the Church therefore knows and venerates this God; and to Him the whole nature, both of invisible and also of visible things, which His Providence rules and governs, always renders testimony. 925

Chap. IX. Furthermore, that the same rule of truth teaches us to believe after the Father also in the Son of God, Jesus Christ our Lord God, the same promised in the Old Testament and exhibited in the New. 927

Chap. X. That Jesus Christ is the Son of God, and truly man, against the Phantasiast heretics, who denied that He had taken true flesh. 928

Chap. XI. And indeed that Christ is not man only, but God also; just as the Son of man, so also the Son of God. 930

Chap. XII. For He is proved to be God by the authority of the Scriptures of the Old Testament. 932

Chap. XIII. That the same truth is proved incontrovertibly from the sacred Letters of the New Covenant. 934

Chap. XIV. The author pursues the same argument. 936

Chap. XV. Again from the Gospel he proves Christ to be God. 938

Chap. XVI. Once more from the Gospel he proves Christ to be God. 942

Chap. XVII. Likewise from Moses in the beginning of the sacred Letters. 944

Chap. XVIII. Thence also, that God is read to have been seen by Abraham; which cannot be understood of the Father, Whom no man has seen at any time, but of the Son in the image of an Angel. 946

Chap. XIX. That God the Angel, namely the Son of God, appeared to Jacob also. 950

Chap. XX. From the Scriptures it is proved that Christ was called an Angel. Nevertheless that He is God also, is shown from other passages of sacred Scripture. 953

Chap. XXI. That the same divine majesty in Christ is confirmed again by other Scriptures. 955

Chap. XXII. He confirms the same divine majesty in Christ again by other Scriptures. 957

Chap. XXIII. Which is so manifest that certain heretics thought Him to be God the Father, and others to have been God only without flesh. 959

Chap. XXIV. Moreover that those men erred for this reason, that they thought there was no difference between the Son of God and the Son of man, on account of Scripture badly understood. 960

Chap. XXV. And that it does not follow thence, because Christ died, that God also is taken to have died; for Scripture sets forth Christ not as God only, but as man also. 962

Chap. XXVI. Moreover against the Sabellians, he proves by the Scriptures that the Son is one Person, the Father another. 964

Chap. XXVII. He beautifully replies to that saying: I and the Father are one, which they urged for themselves. 966

Chap. XXVIII. He proves that that saying also makes nothing for the Sabellians: He that sees Me sees the Father also. 968

Chap. XXIX. Next he teaches that the authority of the faith admonishes us, after the Father and the Son, to believe also in the Holy Spirit; Whose operations he recounts from the Scriptures. 971

Chap. XXX. Finally, how much the aforesaid heretics snatched the origin of their error thence, that they noticed it written: one God; and that if we call Christ God and the Father God, nevertheless Scripture no more sets forth two gods than two lords or two masters. 974

Chap. XXXI. But that God the Son of God, born from eternity of God the Father, Who was always in the Father, is the second Person after the Father, Who does nothing without the Father's will; and that the same is both Lord and the Angel of the great counsel of God, unto Whom the divinity of the Father was communicated through communion of substance. 977

EPISTLE OF NOVATIAN CONCERNING JEWISH MEATS. 981

Chap. I. Novatian, a Roman presbyter, in his retirement in the time of the Decian persecution, called forth by various letters of the brethren, after two former Epistles against the Jews Concerning Circumcision and Concerning the Sabbath, published this one also Concerning Jewish Meats. 981

Chap. II. First of all he hands down that the Law is spiritual; and that accordingly, whereas the first food for men was the fruit of trees alone, and the use of flesh was added, the Law which followed afterwards—which in discerning meats granted certain animals as clean, and forbade certain as unclean—is to be understood spiritually; especially since all things were pronounced very good, and even the unclean animals were preserved for offspring in the ark of Noah, which otherwise could have been taken away if they ought to have been abolished on account of their uncleanness. 983

Chap. III. That the unclean animals therefore are not to be blamed, lest the blame be referred back to the Author; but when an irrational animal is rejected on account of something, that very thing is rather condemned in man, who is rational; and that accordingly human morals, acts, and wills are depicted in the animals. 985

Chap. IV. That to these things there was added another cause also why many kinds of meats were taken away from the Jews: namely, to restrain the intemperance of a people that was to serve one God. 988

Chap. V. And granted indeed that there was some time wherein those shadows or figures were to be practised; yet after Christ, the end of the Law, came, all things are now said by the Apostle to be clean to the clean; and that the true and holy meat is right faith and an immaculate conscience. 988

Chap. VI. Yet not from this, because liberty of meats has been granted, is luxury permitted, or continence and fastings taken away; for these things most of all become the faithful, as being about to pray to God and give thanks not by day only, but by night also. 990

EPISTLE OF NOVATIAN TO SAINT CYPRIAN, WRITTEN IN THE NAME OF THE ROMAN CLERGY. — He commends himself first to God, and next to the brethren also. The faith of the Romans praised by the Apostle. The crime of the Libellatici almost equal to the crime of those who denied. To receive the lapsed with excessive lenity is the highest cruelty. The letters of the confessors conduced very much to preserving ecclesiastical discipline. The letters of Cyprian also useful to the confessors. The peace of the Church and an appointed bishop must be awaited before peace is given to the lapsed. Let the lapsed knock at the doors of the Church, but not break them down. 993

SAINT LUCIUS I, POPE AND MARTYR.

Historical notice. 999

EPISTLE OF SAINT CYPRIAN TO SAINT LUCIUS. 1003

APPENDIX. EPISTLES AND DECREES ASCRIBED TO SAINT LUCIUS. 1007

EPISTLE OF POPE SAINT LUCIUS I. To the bishops of Gaul and Spain. That two presbyters and three deacons in every place cleave to the bishop on account of ecclesiastical testimony;