Migne Reading Room
PL 3 · cols. 1183–1199
S. Cyprianus, Epistola ad Magnum, de baptizandis Novatianis et de iis qui in lecto gratiam consequuntur
Editors' preface
CYPRIANUS MAGNO FILIO SALUTEM.
Cyprian to his son Magnus, greeting.
I. Pro tua religiosa diligentia consuluisti mediocritatem nostram, fili charissime, an inter caeteros haereticos, eos quoque qui a Novatiano veniunt post profanum ejus, lavacrum baptizari et sanctificari in Ecclesia catholica, legitimo et vero et unico Ecclesiae baptismo oporteat. De qua re, quantum fidei, nostae capacitas et Scripturarum divinarum sanctitas ac veritas suggerit, dicimus omnes omnino haereticos
I. In keeping with your religious diligence you have consulted our mediocrity, dearest son, whether, among the other heretics, those also who come from Novatian after his profane washing ought to be baptized and sanctified in the Catholic Church with the lawful and true and only baptism of the Church. On this matter, as far as the capacity of our faith and the holiness and truth of the divine Scriptures suggest, we say that absolutely all heretics
Editors' notes and page, col. 1183
Footnotes
[Variae lectiones.] 62 ‹anchor: Ecclesiae baptismo› · call in col 1183 Unico poenitentiae baptismo Cod. Lamon.
"By the one baptism of penance": the Lamoignon manuscript.
63 ‹anchor: sed omnes omnino› · call in col 1184 Haereticos addit Oxon.
The Oxford edition adds "heretics".
[Steph. Baluzii notae.] (printed under page 643)
(7) ‹anchor: hominum (in the preceding letter, above the band; not set in this unit)› · call in col 1183
Octo animae hominum. Sic restituimus hunc locum ex fide octo librorum nostrorum et sex Anglicanorum. Nam et infra in epistola LXXVI, pag. 152, ita etiam legitur ut istic. Sane vox hominum exstat in epistola sancti Petri nec apud Hieronymum in dialogo adversus Luciferianos.
Eight souls of men. So we have restored this passage on the authority of eight of our books and six of the English. For below too, in Letter 76, p. 152, it reads just as here. The word hominum ("of men") is certainly found in the epistle of Saint Peter [sic], nor in Jerome in the dialogue against the Luciferians.
(printed under page 643)
(8) ‹anchor: fieri (in the preceding letter, above the band; not set in this unit)› · call in col 1183
Salvatus videri. Editiones habent salvus. At ego reposui salvatus, secutus in hoc auctoritatem tredecim exemplarium nostrorum et quatuor Anglicanorum.
To be seen saved. The editions have salvus. But I have restored salvatus, following in this the authority of thirteen of our copies and four of the English.
(printed under page 643)
(9) ‹anchor: unitate (in the preceding letter, above the band; not set in this unit)› · call in col 1183
Dominica unitate. Vetus codex Remigianus et tres Anglicani habent dominicae observationis virtute.
By the Lord's unity. The old Remigian manuscript and three English ones have "by the virtue of the Lord's observance".
(printed under page 643)
(10) ‹anchor: not on this page (note to the preceding letter)› · call in col (preceding page)
Ad haereticos transierant. Unus codex regius, ad haereticos discessisse monstrantur. Lectionem a nobis retentam confirmare videntur haec Cypriani verba ex epistola LXXI, pag. 127, et a nobis ad haereticos transisse.
Had gone over to the heretics. One royal manuscript: "are shown to have departed to the heretics". The reading we have kept seems to be confirmed by these words of Cyprian from Letter 71, p. 127: "and to have gone over from us to the heretics".
(printed under page 643)
(11) ‹anchor: CYPRIANUS MAGNO FILIO› · call in col 1183
Magno filio. Haec certo ostendunt, ut putavit etiam Baronius, hunc hominem fuisse de plebe, id est laicum. Cui sententiae, quae mihi videtur optima, ego lubenter assentior. Nuperus tamen auctor Vitae sancti Cypriani contendit fuisse episcopum, ad eamque suam opinionem probandam affert exemplum ex epistola LXI ad Euchratium episcopum, in cujus calce Cyprianus ait: Opto te, fili charissime, semper bene valere. Sane ita scriptum est in editionibus Manutii, Pamelii, Rigaltii, et in Anglicana. At veteres editiones habent frater charissime. Quod modo nos reposuimus auctoritatem secuti veterum editionum et veterum librorum. Sentit Reinhartus vitium editionis Rigaltianae, quam fere sequebatur, et emisit vocem filii, scribens simpliciter: Opta te, charissime, semper bene valere. Itaque restituta vera lectione, ruit argumentatio auctoris Vitae sancti Cypriani. Quod vero Cyprianus Magnum laicum vocat filium, descendit istud ex disciplina veterum episcoporum et presbyterorum, qui, ut Hieronymus in Epistola ad Salvinam de Viduitate servanda ait, pro officio sacerdotii omnes Christianos filiorum loco diligebant. Vide notas nostras ad Epistolam nonam Salviani.
To his son Magnus. These words show for certain, as Baronius also thought, that this man was one of the people, that is, a layman. To this view, which seems to me the best, I gladly assent. A recent author of the Life of Saint Cyprian, however, contends that he was a bishop, and to prove his opinion he brings an example from Letter 61 to the bishop Euchratius, at whose close Cyprian says: "I wish you, dearest son, ever to fare well." It is indeed so written in the editions of Manutius, Pamelius, Rigault, and in the English one. But the old editions have "dearest brother", which we have now restored, following the authority of the old editions and the old books. Reinhart sensed the fault in Rigault's edition, which he generally followed, and dropped the word "son", writing simply: "I wish you, dearest, ever to fare well." So, with the true reading restored, the argument of the author of the Life of Saint Cyprian collapses. That Cyprian calls Magnus, a layman, his son comes from the practice of the old bishops and priests, who, as Jerome says in the Letter to Salvina on keeping widowhood, by the duty of their priesthood loved all Christians as sons. See our notes on Salvian's ninth letter.
(printed under page 643)
(12) ‹anchor: dicimus omnes› · call in col 1183
Dicimus omnes. Apud Gratianum XXIV, q. 1, scriptum est didicimus.
We say that all. In Gratian (Causa 24, question 1) it is written didicimus ("we have learned").
(printed under page 643)
Editors' prose
EPISTOLA S. CYPRIANI AD MAGNUM DE BAPTIZANDIS NOVATIANIS ET DE IIS QUI IN LECTO GRATIAM CONSEQUUNTUR.
LETTER OF ST CYPRIAN TO MAGNUS
ARGUMENTUM. — Respondetur Magno inquienti an a Novatiano venientes denuo baptizandi. Et primo ex SS. Scripturarum testimonio unitas stabilitur. Legitima in cathedra Petri successio est certa unitatis nota. Unitatis sacramentum non tantum monitis et exemplis, sed et poenis in delinquentes irrogatis sancitum. Schismatici, licet Symboli voces agnoscant, fidem ipsam denegant. Exemplis ostenditur quanto cum periculo Ecclesiae pax, licet fides intacta maneat, violetur. Digreditur Cyprianus ad haereticorum baptisma, quos Spiritum sanctum dare posse negat; tum respondet de clinicorum tinctione, de aspersione, ad immunditias tollendas, de gratia in baptismo collata, vel minuenda actu nostro vel augenda.
ARGUMENT. — Reply is made to Magnus, who asks whether those coming from Novatian are to be baptized anew. And first, unity is established from the testimony of the Holy Scriptures. The lawful succession in the chair of Peter is a sure mark of unity. The sacrament of unity is sanctioned not only by admonitions and examples, but also by penalties inflicted upon offenders. Schismatics, though they acknowledge the words of the Creed, deny the faith itself. It is shown by examples with how great peril the peace of the Church is violated, even though the faith remain untouched. Cyprian digresses to the baptism of heretics, who, he denies, can give the Holy Spirit; then he replies concerning the dipping of the clinici, concerning sprinkling for the taking away of uncleannesses, and concerning the grace conferred in baptism, whether it is diminished or increased by our action.
<!-- note: editors' matter (title band and Argumentum) printed across the full page width in mid-page, below the rule ending the letter to Pompeius (previous unit; its close, §XII "Opto te frater charissime, semper bene valere", stands above) and above CYPRIANUS MAGNO FILIO (11) SALUTEM. Begins and ends in this column; "inquienti" (for inquirenti) set as printed; the Argumentum's "quos" (for heretics) kept as printed. Footnotes (Variae lectiones, Baluze notes) excluded. -->
Page
- running head: 1183 DE HÆRETICORUM BAP (cut off at the image edge)
- marginal letters: A ‹solum baptisma unius Ecclesiae›; B ‹CYPRIANUS MAGNO FILIO›; C ‹(8) Salvatus videri› (in the Baluze notes at the page foot); D (none)
- old-edition numerals: 1138 after ‹lavacrum›
- misprints kept as printed: "nostae" (for nostrae) in ‹quantum fidei, nostae capacitas›; "Opta te" (for Opto te) in Baluze note (11), second quotation; "emisit" (for omisit) in Baluze note (11), ‹et emisit vocem filii›.
- other: These full-width lines are not set; all are cut off at the right edge. They are the title "EPISTOLA S. CYPRIANI" and the subtitle "DE BAPTIZANDIS NOVATIANIS ET DE IIS QUI IN L..." between the two text pieces. The editors' Argumentum ("Respondetur Magno inquienti an a Novatiano...") is also printed full width and cut off, so it is not set. The bold oldnum is read as 1188 but could be 1138 (UNSURE). In "et vero et unico" the second "et" looks like "ct" in the image; it is probably a damaged e and is set as et (UNSURE). The commas after "ejus" and "fidei" are as printed. The column ends with "haere-", broken across the column break. The Variae lectiones and the Baluze notes at the page foot are left for the later pass.
- other: a full-width band stands across cols 1183/1184 in mid-page: the 1 paragraph(s) above it in col 1184 are set here, after the 1 above it in col 1183 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
- other: the column opens with the end of the previous work (another unit); not set here: the unit begins at CYPRIANUS MAGNO FILIO SALUTEM.
- other (Q1): the English of the split word "haere-/ticos" is now set whole ("heretics") at the end of this column; col 1184's English still opens with the fragment "tics", which should be dropped there.
- other (Q1): Baluze note (13) (call in col 1184) is printed at the foot of this page, right column; it belongs with n1184. Note (10)'s call is presumably in col 1184 above the band (not seen in this column's images; UNSURE).
- other (Q2): old-edition numeral settled as 1138: the glyph's middle digit is ambiguous on the page, but the numerals run 1142 (col 1188) and 1148 (col 1195), so 1188 cannot stand here.
- other (Q2): the band and the Argumentum are now set above under "Editors' prose" (the "not set" line above describes the volunteer page). In the Argumentum, the line after "sed et poe[nis …]" begins "lici," on the page (the column image cuts off the line end), which does not fit "Schismatici"; the set reading could not be confirmed from the column images (UNSURE).
et schismaticos nihil habere potestatis ac juris. Propter quod Novatianus nec debet, nec potest excipi quominus ipse quoque extra Ecclesiam consistens, et contra pacem ac dilectionem Christi faciens, inter adversarios et antichristos computetur. Neque enim Dominus noster Jesus Christus cum in Evangelio suo testaretur adversarios suos esse eos qui secum non essent, aliquam speciem haereseos designavit, sed omnes omnino qui secum non essent et secum non
and schismatics have no power or right. For this reason Novatian neither ought to be nor can be exempted from being reckoned among the adversaries and antichrists, since he too stands outside the Church and acts against the peace and love of Christ. For when our Lord Jesus Christ testified in His Gospel that those who were not with Him were His adversaries, He did not designate any particular species of heresy, but all without exception who were not with Him and who, not
Editors' notes and page, col. 1184
Footnotes
(13) ‹anchor: qui secum non essent› · call in col 1184
Omnes omnino qui secum. Ita omnes veteres editiones ante Manutianam, quae addit haereticos, uti etiam additur apud Gratianum. Sed eam vocem ego non reperi nisi in tribus libris veteribus. Cum vero viderem omnes veteres editiones, XXII libros nostros, et sex Anglicanos eam non habere, arbitratus sum eam non esse retinendam. Nam et absque illa recte constat sensus.
All without exception who [were not] with him. So read all the old editions before that of Manutius, which adds "heretics", as it is also added in Gratian. But I found that word in only three old books. Since I saw that all the old editions, twenty-two of our books and six English ones lack it, I judged that it should not be kept. For the sense stands correctly without it.
(printed under page 643)
Page
- running head: …TICORUM BAPTISMATE 1184 (left part of head cut off at image edge; column number printed with damaged type, reads like 4184)
- marginal letters: A ‹XIL. Observatur itaque›; B ‹ticos et schismaticos›; C ‹fere sequebatur› (in Baluze's notes, not set); D (none)
- old-edition numerals: 1137 after ‹impositionem›
- other: the 1 paragraph(s) of this column above the full-width band are set under col 1183 (reading order, moved on receipt)
colligentes gregem suum spargerent adversarios suos esse ostendit dicens: Qui non est mecum adversum me est; et qui mecum non colligit, spargit (Luc. XI, 23.) Item beatus Joannes apostolus nec ipse nullam haeresim aut schisma discrevit, aut aliquos speciatim separes posuit, sed universos qui de Ecclesia exissent, quique contra Ecclesiam facerent, antichristos appellavit dicens: Audistis quia Antichristus venit, nunc autem antichristi multi facti sunt. Unde cognoscimus quia novissima hora est. Ex nobis exierunt, sed non fuerunt ex nobis. Si enim fuissent ex nobis, mansissent utique nobiscum (I Joan. II, 18, et 19) Unde apparet adversarios Domini et antichristos omnes esse quos constet a charitate atque ab unitate Ecclesiae catholicae recessisse. Adhuc quoque Dominus Evangelio suo ponit et dicit: Si vero et Ecclesiam contempserit, sit sibi tanquam ethnicus et publicanus (Matth. XVIII, 17). Si autem qui Ecclesiam contemnunt ethnici et publicani habentur, multo magis utique rebelles et hostes falsa altaria et illicita sacerdotia et sacrificia sacrilega et nomina adulterata fingentes inter ethnicos et publicanos necesse est computentur, quando
gathering with Him, would scatter His flock, He showed to be His adversaries, saying: He who is not with Me is against Me; and he who does not gather with Me scatters (Luke 11:23). Likewise the blessed apostle John did not himself single out any heresy or schism, nor did he set down any people in particular as separate, but all who had gone out from the Church and who acted against the Church he called antichrists, saying: You have heard that Antichrist is coming, but now many antichrists have come to be. Whence we know that it is the last hour. They went out from us, but they were not of us. For if they had been of us, they would surely have remained with us (1 John 2:18–19). Whence it appears that all are adversaries of the Lord and antichrists who are established to have withdrawn from the charity and from the unity of the Catholic Church. Furthermore the Lord also sets down in His Gospel and says: But if he despises even the Church, let him be to himself as a heathen and a publican (Matt. 18:17). But if those who despise the Church are held to be heathens and publicans, much more surely must rebels and enemies, who fashion false altars and unlawful priesthoods and sacrilegious sacrifices and adulterated names, be counted among heathens and publicans, since
Editors' notes and page, col. 1185
Footnotes
[Variae lectiones.] 64 ‹anchor: separes› · call in col 1185 Sic Bod. 1. Ben. Lin NC. 2. Separans Bod. 2. Separatos Oxon. et impr. etc
So Bodleian 1, the Benedictine, Lincoln, New College 2. "Separans" Bodleian 2. "Separatos" the Oxford edition and the printed editions, etc.
65 ‹anchor: antichristos› · call in col 1185 Sic Bod. 1, 2. Lin. Lam. Ebor. NC. 1, 2. Domini antichristos Rig.
So Bodleian 1 and 2, Lincoln, Lamoignon, York, New College 1 and 2. "The Lord's antichrists" Rigault.
66 ‹anchor: catholicae recessisse› · call in col 1185 Unitate Ecclesiae recessisse Lam.
"To have withdrawn from the unity of the Church": Lamoignon.
67 ‹anchor: res clausa› · call in col 1186 Reclusa Lin.
"Reclusa" (shut away): Lincoln.
68 ‹anchor: quod et vos› · call in col 1186 Quod et nos Bod. 5.
"Which we too": Bodleian 5.
69 ‹anchor: probans› · call in col 1186 Probans scilicet Lam. Bod. 2. Ebor, NC. 1.
"Proving, namely": Lamoignon, Bodleian 2, York, New College 1.
[Steph. Baluzii notae.] (printed under page 644)
(14) ‹anchor: Qui non est mecum› · call in col 1185
Qui non est mecum. Labuntur aliquando ingenia hominum eruditorum. Editores Angli monuerunt locum hunc fere totum ex libro de Unitate Ecclesiae desumi, adeoque Cyprianum jure merito usum esse iis verbis tanquam suis. Quod verum non est. Quippe ista non sunt in libro de Unitate Ecclesiae, sed in epistola LXX, quae data est ad episcopos Numidas pag. 126.
He who is not with me. The minds of learned men sometimes slip. The English editors pointed out that this passage is taken almost entire from the book On the Unity of the Church, and so that Cyprian rightly used those words as his own. That is not true. For these words are not in the book On the Unity of the Church, but in Letter 70, which was sent to the Numidian bishops, p. 126.
(printed under page 644)
(15) ‹anchor: mecum non colligit› · call in col 1185
Qui mecum non colligit. Hieronymus in Epistola ad Damasum de tribus Hypostasibus: Qui tecum non colligit spargit, hoc est, qui Christi non est Antichristi est.
He who does not gather with me. Jerome, in the Letter to Damasus on the three Hypostases: "He who does not gather with you scatters; that is, he who is not Christ's is Antichrist's."
(printed under page 644)
(16) ‹anchor: separes› · call in col 1185
Separes. Ita posui pro eo quod antea legebatur separatos, non solum quia ita inveni scriptum in antiquis editionibus, sed etiam quia hanc lectionem praeferunt septendecim exemplaria nostra, inter quae pono Seguierianum omnium vetustissimum, et tria Anglicana. Statius lib. IV, Thebaidos: Tu separe coetu, / Elysios, Persaee, pios Virgaque potenti, / Nubibus Arcas agat. Puto Ordericum Vitalem inde accepisse quod ait pag. 907: Optimates autem qui separes coetus in expeditione legali ductu dubitare debebant. Vide glossarium Latinum Cangii. Mabillonius lib. IX Annalium Benedictorum § 37, refert ex quadam veteri narratione Laudosam fluvium Britanniae nostrae mutato nomine vocatum fuisse Separem, quia se separavit ut viam faceret Vertavensibus cupientibus habere corpus sancti Martini abbatis sui, et eam occluserat Duriensibus contra tendentibus. Illud certum est, Separis fluvii in ea parte britanniae mentionem reperiri in veteribus Actis editis in tomo secundo nuperae historiae Britannicae pag. 278, 279. Sed Hadrianus Valesius improbat hanc etymologiam, et ait Separis esse vocabulum Gallicum.
Separes (set apart). I have put this in place of the former reading separatos, not only because I found it so written in the old editions, but also because seventeen of our copies give this reading, among which I count the Séguier manuscript, the oldest of all, and three English ones. Statius, Thebaid book 4: "You, Persean goddess, [set] the righteous of Elysium in a band apart (separe coetu), and let the Arcadian drive them on through the clouds with his mighty wand." I think Orderic Vitalis took from this what he says on p. 907: "But the nobles, who in a lawful expedition under command were bound to hesitate as a band apart." See Du Cange's Latin glossary. Mabillon, Annals of the Benedictines book 9, § 37, reports from an old narrative that the river Laudosa in our Brittany was given the changed name Separis, because it parted itself to make a way for the people of Vertou, who wanted to have the body of Saint Martin their abbot, and had closed it against the people of the Durie [?] pressing the other way. This much is certain: mention of the river Separis in that part of Brittany is found in the old Acts published in the second volume of the recent history of Brittany, pp. 278–279. But Adrien de Valois rejects this etymology and says that Separis is a Gallic word.
(printed under page 644)
(17) ‹anchor: Cantico canticorum› · call in col 1186
Declarat in Cantico. Haec pauca exstant sane in libro de Unitate Ecclesiae, pag. 195. Sed tamen non inde colligi potest sumpta esse ex hoc libro.
He declares in the Song. These few words do indeed stand in the book On the Unity of the Church, p. 195. But it cannot be inferred from that that they were taken from this book.
(printed under page 644)
(18) ‹anchor: Hortus conclusus› · call in col 1186
Hortus conclusus Hieronymus in epistola ad Damasum de tribus hypostasibus: Ut inter lacus contritos, qui aquam non habent, difficile ubi fons signatus et hortus ille conclusus sit, possit intelligi. Et infra: Ego autem nullum primum nisi Christum sequens beatitudini tuae et cathedrae Petri communione consocior. Super illam petram aedificatam Ecclesiam scio. Quicunque extra hanc domum agnum comederit profanus est. Si quis in arca Noe non fuerit, peribit regnante diluvio. Respicit ad dignitatem et auctoritatem Ecclesiae principalis.
A garden enclosed. Jerome, in the letter to Damasus on the three hypostases: "So that among broken cisterns that hold no water it is hard to make out where the sealed fountain and that enclosed garden are." And below: "But I, following no one first but Christ, am joined in communion with your Beatitude and with the chair of Peter. On that rock I know the Church is built. Whoever eats the lamb outside this house is profane. Whoever is not in the ark of Noah will perish when the flood prevails." He has in view the dignity and authority of the principal Church.
(printed under page 644)
(19) ‹anchor: aquae vitae› · call in col 1186
Puteus aquae vivae. Recte monent Angli haec verba non reperiri in sacro textu. Quippe non exstant consequenter post fons signatus, sed paulo infra, puteus aquarum viventium. Cyprianus hunc locum eodem modo retulit in epistola LXXIV, ad Pompeium pag. 142. Sic etiam refertur ab Augustino lib. XI de Genesi ad litteram, cap. 21, lib. V de Baptismo contra Donatistas, cap. 27, et lib. II contra Cresconium, cap. 15, et epist. LV. Sed aliter apud Ambrosium, qui lib. I de Virginibus cap. 8, et in libro de Virginitate cap. 13, et epist. ad Sabinum referens hunc locum non addit puteus aquae vivae post fons signatus. Quod argumento esse potest illum alia versione usum esse quam ea qua Cyprianus utebatur.
A well of living water. The English rightly point out that these words are not found in the sacred text. They do not stand directly after "a fountain sealed", but a little below, "a well of living waters". Cyprian cited this passage in the same way in Letter 74, to Pompeius, p. 142. Augustine cites it so too, in book 11 of On Genesis according to the Letter, ch. 21; book 5 of On Baptism against the Donatists, ch. 27; book 2 against Cresconius, ch. 15; and Letter 55. But it is otherwise in Ambrose, who, citing this passage in book 1 On Virgins, ch. 8, in the book On Virginity, ch. 13, and in the letter to Sabinus, does not add "a well of living water" after "a fountain sealed". This may be evidence that he used a different version from the one Cyprian used.
(printed under page 644)
(20) ‹anchor: vivificari et sanctificari› · call in col 1186
Vivificari et sanctificari. Citat hunc locum sanctus Augustinus lib. VII, de Baptismo contra Donatistas, cap. 50.
To be given life and sanctified. Saint Augustine cites this passage in book 7 On Baptism against the Donatists, ch. 50.
(printed under page 644)
Page
- running head: 1185 PARS I. — MONUMENTA (cut off at the right edge of the image)
- marginal letters: A ‹colligentes gregem suum›; B ‹unitate Ecclesiae catholicae recessisse›; C ‹(14) Qui non est mecum› (Baluze notes); D ‹Elysios, Persae, pios› (Baluze notes)
- old-edition numerals: 1139 after ‹Domini›
minora peccantes et tantum Ecclesiae contemptores ethnici et publicani sententia Domini judicentur.
lesser sinners and those who merely despise the Church are judged heathens and publicans by the sentence of the Lord.
II. Quod autem Ecclesia una sit declarat in Cantico canticorum Spiritus sanctus ex persona Christi dicens: Uua est columba mea, perfecta mea, una est matri suae electa genitrici suae (Cant.. VI, 9); de qua item denuo dicit: Hortus conclusus, soror mea, sponsa, fons signatus, puteus aquae vitae (Cant. IV, 12). Si autem hortus conclusus est Sponsa Christi, quae est Ecclesia, patere res clausa alienis et profanis non potest. Et si fons signatus est, neque bibere inde neque consignari potest cui foris posito accessus ad fontem non est. Puteus quoque aquae vivae si unus est, idemque intus est, vivificari et sanctificari foris positus ex illa aqua non potest ex qua solis eis qui intus sunt usus omnis et potus concessus est. Quod et Petrus ostendens unam Ecclesiam esse et solos eos qui in Ecclesia sint baptizari posse, posuit et dixit: In arca Noe pauci, id est, octo animae hominum salvae factae sunt per aquam, quod et vos similiter salvos faciet baptisma (I Petr. III, 20, 51(, probans et contestans unam arcam Noe typum fuisse unius Ecclesiae. Si potuit
II. But that the Church is one, the Holy Spirit declares in the Song of Songs, speaking in the person of Christ: One is my dove, my perfect one; one is she to her mother, chosen to her that bore her (Song 6:9); of whom He likewise says again: A garden enclosed, my sister, bride, a fountain sealed, a well of the water of life (Song 4:12). But if the Bride of Christ, which is the Church, is an enclosed garden, a thing that is closed cannot lie open to strangers and the profane. And if it is a sealed fountain, one who is placed outside, and has no access to the fountain, can neither drink from it nor be sealed. The well of living water also, if it is one, and the same is within, one who is placed outside cannot be given life and sanctified from that water, of which all use and drinking is granted only to those who are within. Peter too, showing this, that the Church is one and that only those who are in the Church can be baptized, set it down and said: In the ark of Noah few, that is, eight souls of men were saved through water, as baptism will likewise save you also (1 Pet. 3:20–21), proving and attesting that the one ark of Noah was a type of the one Church. If he could
Editors' notes and page, col. 1186
Page
- running head: [...]MONUMENTA VETERUM. 1186
- marginal letters: A ‹minora peccantes et tantum›; B ‹foris positus ex illa aqua›; C ‹improbat hanc etymologiam› (in Baluze's notes, not set); D ‹exstant consequenter post fons signatus› (in Baluze's notes, not set)
- old-edition numerals: 1140 after ‹faciet›
- footnote calls: 67 ‹res clausa›, 68 ‹quod et vos› (call printed with damaged type, reads like 61), 69 ‹probans›; Baluze calls (17)–(20) here; all printed under page 644 and set in n1185
- misprints kept as printed: ‹Uua› (for Una); ‹Cant..› (double point); ‹aquae vitae› in the Cant. IV, 12 quotation (for vivae; the text below and Baluze's note 19 have vivae); ‹51(› (for 21))
tunc in illo expiati et purificati mundi baptismo salvus per aquam fieri qui in arca Noe non fuit, potest et nunc vivificari per baptisma qui in Ecclesia non est, cui soli baptisma concessum est. Sed et Paulus apostolus hoc idem adhuc apertius et clarius manifestans ad Ephesios scribit et dicit: Christus dilexit Ecclesiam, et se ipsum tradidit pro ea, ut eam sanctificaret, purgans eam lavacro aquae (Ephes. V, 25, 26). Quod si una est Ecclesia, quae a Christo diligitur et lavacro ejus sola purgatur, quo modo qui in Ecclesia non est aut diligi a Christo aut ablui et purgari lavacro ejus potest?
then, in that baptism of the world expiated and purified, be made safe through water who was not in the ark of Noah, he too who is not in the Church, to which alone baptism has been granted, can now be given life through baptism. But Paul the apostle also, making this same thing plain still more openly and more clearly, writes to the Ephesians and says: Christ loved the Church, and gave Himself up for her, that He might sanctify her, cleansing her with the washing of water (Eph. 5:25–26). But if the Church is one, which is loved by Christ and alone is cleansed by His washing, how can he who is not in the Church be either loved by Christ or washed and cleansed by His washing?
III. Propter quod cum sola Ecclesia habeat aquam vitalem et baptizandi atque abluendi hominis potestatem, qui dicit apud Novatianum baptizari et sanctificari aliquem posse, prius ostendat et doceat Novatianum in Ecclesia esse aut Ecclesiae praesidere. Ecclesia enim una est, quae una et intus esse et foris non potest. Si enim apud Novatianum est, apud Cornelium non fuit. Si vero apud Cornelium fuit, qui Fabiano episcopo legitima ordinatione successit, et quem praeter sacerdotii honorem martyrio quoque Dominus glorificavit, Novatianus in Ecclesia non est, nec episcopus computari potest, qui evangelica et apostolica traditione contempta, nemini succedens, a seipso ortus est. Habere namque aut tenere Ecclesiam nullo modo potest qui ordinatus in Ecclesia non est.
III. Therefore, since the Church alone has the life-giving water and the power of baptizing and washing a man, let him who says that someone can be baptized and sanctified with Novatian first show and prove that Novatian is in the Church or presides over the Church. For the Church is one, and being one it cannot be both within and without. For if it is with Novatian, it was not with Cornelius. But if it was with Cornelius, who succeeded Bishop Fabian by lawful ordination, and whom, besides the honour of the priesthood, the Lord glorified with martyrdom as well, Novatian is not in the Church, nor can he be reckoned a bishop, who, having despised the evangelical and apostolic tradition, succeeding no one, sprang from himself. For he who has not been ordained in the Church can in no way have or hold the Church.
IV. Foris enim non esse Ecclesiam nec scindi adversum se aut dividi posse, sed inseparabilis atque individuae domus unitatem tenere manifestat Scripturae divinae fides, cum de sacramento Paschae
IV. For that the Church is not outside, and cannot be split against itself or divided, but holds the unity of an inseparable and undivided house, the faith of divine Scripture makes manifest, when concerning the sacrament of the Passover
Editors' notes and page, col. 1187
Footnotes
[Variae lectiones.] 70 ‹anchor: not visible in the foot images› · call in col (not visible) Expiatus et purificatus, mundi baptismo Lam. Bod. 2. Ebor. NC. 1.
"Cleansed and purified by the baptism of the world": Lamoignon, Bodleian 2, York, New College 1.
71 ‹anchor: not visible in the foot images› · call in col (not visible) Clarius et manifestium Lam, Bod. 2.
"More clearly and plainly [manifestium, as printed]": Lamoignon, Bodleian 2.
72 ‹anchor: not visible in the foot images› · call in col (not visible) Purgans lavacro Lam. Bod. 2. Ebor. NC. 1.
"Purging by the washing": Lamoignon, Bodleian 2, York, New College 1.
73 ‹anchor: computari potest› · call in col 1187 Nec episcopus computari potest Lin. Ebor.
"Nor can he be counted a bishop": Lincoln, York.
74 ‹anchor: not visible in the foot images› · call in col (not visible) Cui id mandatur Lam. Bod. NC. 1.
"To whom this is entrusted": Lamoignon, Bodleian, New College 1.
75 ‹anchor: not visible in the foot images› · call in col (not visible) Hic est enim qui reus sibi erit non Bod. 1, 2. Ebor. Lin. Lam.
"For this is he who will be guilty to himself, not": Bodleian 1 and 2, York, Lincoln, Lamoignon.
76 ‹anchor: Et erit unus grex› · call in col 1188 Et erunt unus grex Bod. 2.
"And they shall be one flock": Bodleian 2.
77 ‹anchor: et a se ipso› · call in col 1188 Sed a se ipso Lam. NC. 1 Ebor. Bod. 2.
"But from himself": Lamoignon, New College 1, York, Bodleian 2.
[Steph. Baluzii notae.] (printed under page 645)
(21) ‹anchor: not visible in the foot images› · call in col (not visible)
Ecclesia una et. Citat hunc locum, sed mutilum, Gerochus Reicherspergensis in tractatu adversus Simoniacos cap. 27. Eo usus est Joannes Capistranus adversus Felicem V electum papam a concilii Basileensi. Vide tractatum ejus de papae et concilii Auctoritate parte III.
The Church is one and. Gerhoch of Reichersberg cites this passage, but mutilated, in his treatise against the Simoniacs, ch. 27. John of Capistrano used it against Felix V, elected pope by the council of Basel. See his treatise on the authority of pope and council, part 3.
(printed under page 645)
(22) ‹anchor: not visible in the foot images› · call in col (not visible)
Si enim apud Novatianum est apud Cornelium non fuit Disertis verbis docet Ecclesiae notam esse legitimam successionem Romanorum pontificum, utpote cum dicat, apud Cornelium fuisse Ecclesiam, quia legitima ordinatione Fabiano successit, apud Novatianum non esse, quia nemini succedens a seipso ortus est. Similia dixit supra epistola ad Antonianum. Atque hinc est, quod aliis quoque veteres illam judicarunt esse Ecclesiam catholicam, in qua Romanus pontifex praesideret. Sic, teste D. Ambrosio, Orat. funebri. Satyrus ejus frater percunctabatur ab episcopo quodam, utrumnam cum episcopis catholicis, id est cum Romana Ecclesia conveniret. Sic D. Hieron. epistola ad Damasum, fontem signatum et hortum Ecclesiae conclusum in Petri cathedra esse docet, et extra eam Ecclesiam qui agnum comederit, profanum esse; si quis in illa uti in arca Noe, non fuerit, periturum diluvio, alludens haud dubie ad hunc et Cypriani similes locos. Idem ad eumdem seq. epistola: Si quis (inquit) cathedrae Petri jungitur, meus est. Sic D Aug. contra epistolam Fundam. c. 4; Tenet me, inquit, in Ecclesia ab ipsa sede apostoli Petri ad presentem episcopatum sacerdotum successio. Sic idem in Psalmos contra partem Donati, et epistola 165, ac Optatus Milevit. contra Parm. l. II, Donatistas convincunt doctrina continuo tradita in Ecclesia Romana per legitimam pontificum successionem, et eodem argumento suae aetatis haereticos impugnant, praesertim lib. III, cap. 3. Irenaeus, et ipsum imitatis Tertull. lib. de Praescrip. adversus haereticos ac Origenes lib. I Periarch. PAMEL.
For if [the Church] is with Novatian, it was not with Cornelius. In express words he teaches that a mark of the Church is the lawful succession of the Roman pontiffs, since he says that the Church was with Cornelius because he succeeded Fabian by lawful ordination, and is not with Novatian because, succeeding no one, he sprang from himself. He said similar things above in the letter to Antonianus. And hence it is that other ancients too judged that to be the Catholic Church in which the Roman pontiff presided. So, on the witness of Saint Ambrose in his funeral oration, his brother Satyrus asked a certain bishop whether he agreed with the Catholic bishops, that is, with the Roman Church. So Saint Jerome, in the letter to Damasus, teaches that the sealed fountain and the enclosed garden of the Church are in the chair of Peter, and that whoever eats the lamb outside that Church is profane; whoever is not in it, as in Noah's ark, will perish in the flood: alluding no doubt to this and similar passages of Cyprian. The same writer to the same, in the following letter: "If anyone," he says, "is joined to the chair of Peter, he is mine." So Saint Augustine, Against the Letter called Fundamental, ch. 4: "There holds me in the Church," he says, "the succession of priests from the very see of the apostle Peter down to the present episcopate." So too the same in the Psalm against the party of Donatus and Letter 165, and Optatus of Milevis, Against Parmenian book 2, refute the Donatists by the teaching handed down without break in the Roman Church through the lawful succession of the pontiffs; and with the same argument Irenaeus, especially in book 3, ch. 3, attacks the heretics of his own age, and so do Tertullian, who imitated him, in the book On the Prescription of Heretics, and Origen in book 1 On First Principles. PAMELIUS.
(printed under page 645)
Page
- running head: 1187 DE HÆRETICORUM BA (cut off at the image edge)
- marginal letters: A ‹tunc in illo expiati›; B ‹sanctificari aliquem posse›; C ‹atque individuae domus unitatem›; D ‹succedens a seipso ortus est (beside Baluze's note 22 at the page foot)›
- old-edition numerals: 1141 after ‹evangelica›
et Agni, qui agnus Christum designabat, scriptum sit: In domo una comedetur, non ejicietis de domo carnem foras Exod. XVII, 46). Quod item circa Raab, quae ipsa quoque typum portabat Ecclesiae, expressum videmus, cui mandatur et dicitur: Patrem tuum et matrem tuam et fratres tuos et totam domum patris tui colliges ad teipsam in domum tuam, et omnis qui exierit ostium domus tuae foras reus sibi erit (Josue. 18). Quo sacramento declaratur in unam domum solam, id est, in Ecclesiam victuros, et ab interitu mundi evasuros colligi oportere, quisquis autem de collectis foras exierit, id est, si quis, quamvis in Ecclesia gratiam consecutus, recesserit et ab Ecclesia exierit, reum sibi futurum, id est, ipsum sibi quod pereat imputa⟨t⟩urum. Quod apostolus Paulus explanat docens et praecipiens haereticum vitandum esse ut perversum et peccatorem et a semetipso damnatum (Tit. III, 10). Hic enim reus sibi erit qui non ab episcopo ejectus, sed sponte de Ecclesia profugus, haeretica praesumptione a semetipso damnatus.
and of the Lamb, which lamb signified Christ, it is written: It shall be eaten in one house; you shall not cast the flesh out of the house (Exod. 12:46). This we likewise see expressed in the case of Rahab, who herself also bore a type of the Church, to whom it is commanded and said: Your father and your mother and your brothers and the whole house of your father you shall gather to yourself into your house, and everyone who goes out of the door of your house shall be guilty to himself (Josh. [2:]18). By this sacrament it is declared that those who are to live and to escape from the destruction of the world must be gathered into one house alone, that is, into the Church, but that whoever of those gathered goes outside, that is, if anyone, although he has obtained grace in the Church, withdraws and goes out from the Church, will be guilty to himself, that is, he will have himself to blame that he perishes. This the apostle Paul explains, teaching and commanding that a heretic is to be avoided as perverse and a sinner and condemned by himself (Titus 3:10). For he will be guilty to himself who, not cast out by the bishop, but of his own accord a fugitive from the Church, is condemned by himself through heretical presumption.
V. Et idcirco Dominus insinuans nobis unitatem de divina auctoritate venientem ponit et dicit: Ego et Pater unum sumus (Joan. X, 30). Ad quam unitatem redigens Ecclesiam suam denuo dicit: Et erit unus grex et unus pastor (Ibid. 16). Si autem grex unus est, quomodo potest gregi adnumerari qui in numero gregis non est? aut pastor haberi quomodo potest qui, manente vero pastore, et in Ecclesia Dei ordinatione succedanea praesidente, nemini succedens, et a se ipso incipiens, alienus fit et profanus, Dominicae pacis ac divinae unitatis inimicus, non habitans
V. And therefore the Lord, intimating to us a unity that comes from divine authority, sets it down and says: I and the Father are one (John 10:30). Bringing His Church back to this unity, He says again: And there shall be one flock and one shepherd (John 10:16). But if the flock is one, how can he be numbered with the flock who is not in the number of the flock? or how can he be held a shepherd who, while the true shepherd remains and presides in the Church of God by successive ordination, succeeding no one and beginning from himself, becomes a stranger and profane, an enemy of the Lord's peace and of divine unity, not dwelling
Editors' notes and page, col. 1188
Footnotes
[Variae lectiones.] 74 ‹anchor: cui mandatur› · call in col 1188 Cui id mandatur Lam. Bod. NC. 1.
"To whom it is commanded": Lamoignon, Bodleian, New College 1.
75 ‹anchor: reus sibi erit› · call in col 1188 Hic est enim qui reus sibi erit non Bod. 1, 2. Ebor. Lin. Lam.
"For it is he who will be guilty to himself who [is] not …": Bodleian 1 and 2, York, Lincoln, Lamoignon.
76 ‹anchor: unus grex› · call in col 1188 Et erunt unus grex Bod. 2.
"And they shall be one flock": Bodleian 2.
77 ‹anchor: et a se ipso› · call in col 1188 Sed a se ipso Lam. NC. 1 Ebor. Bod. 2.
"But from himself": Lamoignon, New College 1, York, Bodleian 2.
[Steph. Baluzii notae.] (printed under page 645)
(23) ‹anchor: ordinatione succedanea› · call in col 1188
Succedanea. Antea istic scriptum erat succidanea. Quae lectio est optima. Sed quia ea quam nos reposuimus optima etiam est et in omnibus fere libris veteribus reperitur, eam retinere placuit. Unus meus vetus habet mendose succidua alius subitanea.
Succedanea (in succession). Formerly succidanea was written here, which is an excellent reading. But since the one we have restored is also excellent and is found in almost all the old books, I decided to keep it. One old book of mine has, wrongly, succidua, another subitanea.
(printed under page 645)
(24) ‹anchor: alienus fit› · call in col 1188
Alienus fit. Citat hunc locum sanctus Augustinus lib. VII de Baptismo contra Donatistas cap. 50.
He becomes an alien. Saint Augustine cites this passage in book 7 On Baptism against the Donatists, ch. 50.
(printed under page 645)
(25) ‹anchor: Dominicae pacis› · call in col 1188
Dominicae pacis: Codex sancti Arnulphi habet passionis.
Of the Lord's peace: The manuscript of Saint Arnulf has passionis ("of the Lord's passion").
(printed under page 645)
Page
- running head: …TICORUM BAPTISMATE. 1188
- marginal letters: A ‹et Agni, qui agnus›; B ‹taturum. Quod apostolus Paulus›; C ‹incipiens, alienus fit›; D ‹adversus haereticos ac Origenes (in the notes at the page foot)›
- old-edition numerals: 1142 after ‹Dei›
- misprints kept as printed: "Exod. XVII, 46)" (for "(Exod. XII, 46)": wrong chapter and no opening parenthesis); "(Josue. 18)" (chapter 2 not printed).
- other (Q2): variant calls 74 (after ‹mandatur›), 75 (after ‹reus sibi erit›), 76 (after ‹grex›) and 77 (after ‹a se ipso›) stand in this column; calls 70–73 belong to col 1187. Baluze notes (21) and (22) (calls in col 1187) are printed at the foot of this page, left column. In ‹impu-/taturum› the second t is broken on the page (a dot only); set with the t supplied, ⟨t⟩.
in domo Det, id est, in Ecclesia Dei, iu qua non nisi concordes atque unanimes habitant, loquente in Psalmis Spiritu sancto et dicente: Deus qui inhabitare facit unanimes in domo (Psal. LXVII, 6).
in the house of God, that is, in the Church of God, in which none but the concordant and unanimous dwell, as the Holy Spirit speaks in the Psalms and says: God Who makes the unanimous to dwell in the house (Ps. 67:6).
VI Denique unanimitatem Christianam firma sibi atque inseparabili charitate connexam etiam ipsa Dominica sacrificia declarant. Nam quando Dominus corpus suum panem vocat de multorum granorum adunatione congestum, populum nostrum quem portabat indicat adunatum; et quando sanguinem suum vinum appellat de botris atque acinis plurimis expressum atque in unum coactum, gregem item nostrum significat commistione adunatae multitudinis copulatum. Si Novatianus huic pani Dominico adunatus est, si Christi populo et ipse commistus est, poterit videri et unici ecclesiastici baptismi habere gratiam posse, si eum constiterit Ecclesiae unitatem tenere. Denique quam sit inseparabile unitatis sacramentum, et quam sine spe sint et perditionem sibi maximam de indignatione Dei acquirant qui schisma faciunt, et relicto episcopo, alium sibi foris pseudoepiscopum constituunt, declarat in libris Regnorum Scriptura divina, ubi a tribus Juda et Benjamin decem tribus scissae sunt, et relicto rege suo, alterum sibi foris constituerunt: Et indignatus est inquit. Dominus in omni semine Israel, et dimovit eos, et dedit eos in direptionem donec abjiceret eos a facie sua, quia dissipatus est Israel a domo David, et constituerunt sibi regem Hieroboam filium
VI. Finally, the Lord's sacrifices themselves also declare that Christian unanimity is bound to itself by firm and inseparable charity. For when the Lord calls His body bread, gathered together from the union of many grains, He indicates our people, whom He bore, as united; and when He calls His blood wine, pressed out of very many clusters and grapes and gathered into one, He likewise signifies our flock, joined together by the mingling of a united multitude. If Novatian is united to this bread of the Lord, if he too is mingled with the people of Christ, it may seem that he can also have the grace of the one ecclesiastical baptism, if it is established that he holds the unity of the Church. Finally, how inseparable the sacrament of unity is, and how without hope they are, and what very great perdition they bring upon themselves from the indignation of God, who make a schism and, having abandoned the bishop, set up for themselves another, a pseudo-bishop, outside, divine Scripture declares in the books of Kings, where ten tribes were split off from the tribes of Judah and Benjamin and, having abandoned their king, set up another for themselves outside: And the Lord, it says, was indignant with all the seed of Israel, and removed them, and gave them up to plunder until He cast them away from His face, because Israel was scattered from the house of David, and they set up for themselves as king Jeroboam, son
Editors' notes and page, col. 1189
Footnotes
[Variae lectiones.] 78 ‹anchor: not visible in the foot images› · call in col (not visible) Christianam firmam Bod. 2. Lam. Ebor. NC. 1, 3. Lin.
"The Christian [faith?] firm": Bodleian 2, Lamoignon, York, New College 1 and 3, Lincoln.
79 ‹anchor: relicto rege suo› · call in col 1189 Relicto rege suo Lam. Bod. 3. Lin.
"Their king forsaken": Lamoignon, Bodleian 3, Lincoln.
80 ‹anchor: in omni semine› · call in col 1189 In omni semine Bod. 1, 2. Lin. NC. 1. Ebor.
"With all the seed": Bodleian 1 and 2, Lincoln, New College 1, York.
81 ‹anchor: et dimovit› · call in col 1189 Demolivit Lin. NC. 2.
"Demolivit" (cast down): Lincoln, New College 2.
82 ‹anchor: not visible in the foot images› · call in col (not visible) Dominum dixit Lam. Ebor. Lin. NC. 1. 2.
"He said [that] the Lord": Lamoignon, York, Lincoln, New College 1 and 2.
83 ‹anchor: not visible in the foot images› · call in col (not visible) Quotquot ab unitate. Lam. Bod. 2 Ebor. NC. 1.
"As many as [depart] from the unity": Lamoignon, Bodleian 2, York, New College 1.
84 ‹anchor: not visible in the foot images› · call in col (not visible) Sic. Lam. Bened. Lin. Bod. 1. 2. Ebor. NC. 1, Adulterum Rig.
So Lamoignon, the Benedictine, Lincoln, Bodleian 1 and 2, York, New College 1. "Adulterum" (adulterous) Rigault.
85 ‹anchor: not visible in the foot images› · call in col (not visible) Regrediens morsu Bod. 1.
"Returning with a bite": Bodleian 1.
86 ‹anchor: not visible in the foot images› · call in col (not visible) Sic. Bod. 1, 2. Lam. Ebor. NC. 1, 2. Lin. Sonat. Oxon.
So Bodleian 1 and 2, Lamoignon, York, New College 1 and 2, Lincoln. "Sonat" (sounds) the Oxford edition.
87 ‹anchor: In viam nationum› · call in col 1190 In viam gentium Bod. 2. Lam. Ebor. NC. 1.
"Into the way of the Gentiles": Bodleian 2, Lamoignon, York, New College 1.
88 ‹anchor: Ad Judaeos prius› · call in col 1190 Ad Judaeos primum NC. 1. Ebor.
"To the Jews first": New College 1, York.
[Steph. Baluzii notae.] (printed under page 646)
(26) ‹anchor: not visible in the foot images› · call in col (not visible)
Dominica sacrificia. Duo libri veteres praeferunt sacramenta.
The Lord's sacrifices. Two old books give sacramenta ("sacraments").
(printed under page 646)
(27) ‹anchor: not visible in the foot images› · call in col (not visible)
Botris atque acinis. Codex sancti Arnulphi botrui; Fuxensis, botris atque uvis. Corbeiensis, botris atque racemis. Vetus Remigianus, botris unionibus atque acinis, ubi fortassis legendum esset botrionibus atque acinis Nam Martialis lib. XI, epigram, 28, dixit: Nec dignum toto te botryone putat; Palladius etiam lib. II, de Re rustica, cap 33; lib. X, cap. 17. et lib. XII, cap. 12, dixit botryones. Prudentius in hamartigenia vallem botryonis opimam. Ludovicus Caecilius Rhodiginus, lib. VII, cap. 45: Quidam dictus philobotryx est, quoniam uvis afficeretur insigniter.
With clusters and grapes. The manuscript of Saint Arnulf: botrui; that of Foix: "with clusters and grapes (uvis)"; that of Corbie: "with clusters and bunches". The old Remigian: "with clusters, pearls and grapes", where perhaps one should read botrionibus atque acinis. For Martial, book 11, epigram 28, said: "Nor does he think you worth a whole cluster (botryone)"; Palladius too, On Agriculture book 2, ch. 33, book 10, ch. 17, and book 12, ch. 12, said botryones. Prudentius in the Hamartigenia: "the valley rich in clusters (botryonis)". Lodovico Ricchieri (Caelius Rhodiginus), book 7, ch. 45: "A certain man was called philobotryx, because he was remarkably fond of grapes."
(printed under page 646)
(28) ‹anchor: donec abjiceret› · call in col 1189
Abjiceret. Unus liber meus vetus habet abigeret. Sic etiam in Gratianopolitano.
Should cast off. One old book of mine has abigeret ("should drive away"). So too in the Grenoble manuscript.
(printed under page 646)
(29) ‹anchor: not visible in the foot images› · call in col (not visible)
Alterum sibi regem. Septem libri veteres et antiquae editiones habent adulterum. Erasmus emendavit. Emendationem Erasmi confirmant novem libri veteres, in primis vero Seguieranus. Confirmant etiam illam verba Cypriani paulo ante, et relicto rege alterum sibi foris constituerunt. Et tamen Pamelius sequi maluit scripturam veterum editionum. Pamelium secuti sunt Rigaltius et Reinhartus. Angli recte reposuerunt alterum. Similis error admissus in canone nono concilii Elibertani emendatus a nobis est ad Reginonem lib. II, cap. 103, de Disciplinis ecclesiasticis. Contra in capite 17, Liberati, pro eo quod editiones recte habent quem jussit Zenon imperatori expelli tanquam haereticum et adulterum, veteres codices Ecclesiae Bellovacensis et monasterii Corbeiensis habent alterum, certo errore.
Another king for themselves. Seven old books and the early editions have adulterum ("an adulterous one"). Erasmus emended it. Erasmus's emendation is confirmed by nine old books, above all the Séguier manuscript. It is confirmed too by Cyprian's words a little before: "and, forsaking their king, they set up another for themselves outside". And yet Pamelius preferred to follow the reading of the old editions. Rigault and Reinhart followed Pamelius. The English rightly restored alterum. A similar error that had crept into the ninth canon of the council of Elvira was corrected by us in our notes on Regino, On Church Discipline book 2, ch. 103. Conversely, in chapter 17 of Liberatus, where the editions rightly have "whom Zeno ordered the emperor [sic] to expel as a heretic and an adulterer", the old manuscripts of the church of Beauvais and of the monastery of Corbie have alterum, certainly in error.
(printed under page 646)
(30) ‹anchor: not visible in the foot images› · call in col (not visible)
Prandisset. Hanc lectionem praeferunt aliquot vetera exemplaria. Alia habent pransisset. Vide quae a nobis observata sunt ad gesta concilii Chalcedonensis, pag. 1051.
Had dined. Several old copies give this reading. Others have pransisset. See what we have remarked on the acts of the council of Chalcedon, p. 1051.
(printed under page 646)
(31) ‹anchor: not visible in the foot images› · call in col (not visible)
Satiat. Necessario revocavimus hanc lectionem, quia exstat in omnibus antiquis editionibus et in XIX codicibus manuscriptis. Pamelius mutavit et edidit sonat ex fide codicis Camberonensis. Ait autem vocem satiat, quae habetur in aliis codicibus, esse corruptam. In uno meo legitur favet Satiat istic significat probare ex abundantia quod antea dictum fuit, sicut Plinius lib. V, cap. 9, dicit Nilum increscere prout a Mauritania nives imbresve satiaverint, id est abundaverint. Et Tertullanus in Scorpiace ait quod si scorpio plagam satiaverit, id est omne virus suum in eam effuderit, statim pristinos sensus rctorpescere. In eumdem sensum Cyprianus, in libro de Opere et Eleemosynis, pag. 239, ait deprecationes solas parum ad impetrandum valere nisi factorum et operum accessione satientur. Ovidius, lib. III Tristium el. I, dixit: Cum jam satiaverit iram.
Satiat (fills full). We have necessarily brought back this reading, because it stands in all the old editions and in nineteen manuscripts. Pamelius changed it and printed sonat ("sounds") on the authority of the Cambron manuscript, saying that the word satiat, found in other manuscripts, is corrupt. In one of mine favet is read. Satiat here means to prove abundantly what was said before, just as Pliny, book 5, ch. 9, says that the Nile rises according as the snows or rains from Mauretania have filled it full (satiaverint), that is, have been abundant. And Tertullian in the Scorpiace says that if a scorpion has filled full the wound (plagam satiaverit), that is, poured all its venom into it, the former senses at once grow numb again. In the same sense Cyprian, in the book On Works and Alms, p. 239, says that prayers alone avail little to obtain anything unless they are filled out by the addition of deeds and works. Ovid, Tristia book 3, elegy 1, said: "When at last he has sated his anger."
(printed under page 646)
(32) ‹anchor: not visible in the foot images› · call in col (not visible)
Majorem intelligentiam. Codex sancti Arnulphi majore intelligentiae luce.
A greater understanding. The manuscript of Saint Arnulf: "with a greater light of understanding".
(printed under page 646)
Page
- running head: 1189 PARS I. — MONUMENTA (cut off at image edge)
- marginal letters: A in domo Det, id est (gutter, first line); B ci ecclesiastici baptismi; C beside Commentarius note (26) Dominica sacrificia; D beside Commentarius note (29) libri veteres, in primis vero Seguieramus
- old-edition numerals: (none)
- other: "facit" and "facie" printed with damaged f (look like /acit, /acie); "atque" in "botris atque acinis" has damaged q; "Scriptura" printed with a spurious space (Sc riptura). Note call after acinis printed "(37)", evidently for (27); all calls omitted. Column ends mid-sentence at "filium". Variae lectiones (78-89) and Baluze's notes (26)-(29) at the page foot not set (later pass); "Stephani Baluzii notae" heading and "Variae lectiones" heading run across the page, cut off.
Nabath. (II Reg. XII, 20, 21). Indignatum esse Dominum dicit et eos in perditionem dedisse quod ab unitate dissipati essent atque alterum sibi regem constituissent. Et tanta indignatio Domini exstitit adversus illos qui schisma fecerant, ut etiam cum homo Dei ad Hieroboam missus esset qui ei peccata sua exprobraret, atque ultionem futuram praediceret, panem quoque apud illos edere et aquam bibere vetaretur. Quod cum non custodisset ei contra praeceptum Dei prandisset, statim divinae censurae majestate percussus est, ut inde regrediens impetu ac morsu leonis in itinere necaretur. Et audet quisquam dicere aquam baptismi salutarem et gratiam coelestem communem cum schismaticis esse posse, cum quibus nec terrestris cibus nec saecularis potus debet esse communis? Satiat adhuc in Evangelio suo Dominus et majorem intelligentiae lucem manifestat quod iidem qui se tunc a tribu Juda et Benjamin sciderant, et Hierosolymis derelictis Samariam secesserant, inter profanos et gentiles computarentur. Nam cum primum discipulos suos in ministerium salutis mitteret, mandavit et dixit: In viam nationum ne abieritis, et in civitatem Samaritanorum ne introieritis. Ad Judaeos prius mittens, gentiles adhuc praeteriri jubet. Addendo autem et civitatem Samaritanorum debere omitti, ubi erant schismatici, ostendit schismaticos gentilibus adaequari.
of Nebat (1 Kgs. 12:20–21). He says that the Lord was angered and gave them over to perdition because they had been scattered from unity and had set up another king for themselves. And so great was the Lord's indignation against those who had made the schism that, even when a man of God had been sent to Jeroboam to reproach him with his sins and to foretell the vengeance to come, he was also forbidden to eat bread and drink water among them. And since he did not keep this, and dined against the command of God, he was at once struck by the majesty of the divine judgement, so that, as he was returning from there, he was killed on the road by the attack and bite of a lion. And does anyone dare to say that the saving water of baptism and heavenly grace can be shared with schismatics, with whom neither earthly food nor worldly drink ought to be shared? The Lord proves it still more abundantly in His Gospel and shows a greater light of understanding, in that those same men who had then cut themselves off from the tribe of Judah and Benjamin, and, leaving Jerusalem, had withdrawn to Samaria, were reckoned among the profane and the gentiles. For when He first sent His disciples into the ministry of salvation, He commanded and said: Do not go off into the way of the nations, and do not enter into the city of the Samaritans. Sending them first to the Jews, He orders the gentiles to be passed over for the present. But by adding that the city of the Samaritans too must be left aside, where there were schismatics, He shows that schismatics are put on a level with gentiles.
VII. Qod si aliquis illud opponit ut dicat eamdem
VII. But if anyone raises this objection, so as to say that the same
Editors' notes and page, col. 1190
Page
- running head: MONUMENTA VETERUM. 1190
- marginal letters: A Nabath. (II Reg. XII, 20, 21); B quibus nec terrestris cibus; C bent quem jussit Zenon (in the notes, not set); D id est omne virus suum (in the notes, not set)
- old-edition numerals: 1142 after 21).
- other: scripture numeral UNSURE: printed as xII or xxII under a handwritten pen circle (with the hand-written "XVII" above the head); set XII; the passage is 3 Reg. (1 Kgs) 12:20-21, and the English gives it in that form; old-edition numeral UNSURE (1142 or 1148 in the image); the column begins mid-sentence (filium | Nabath) and ends with eam- split at the column break; the full-width lines "Variae lectiones" and "Steph. Baluzii notae" stand above the page-foot apparatus and are cut off at the left edge, so they are not set; the variants and Baluze's notes (29)-(32) are left for the later pass; several letters in damaged type were read as secesserant, inter, apud, ac, Et; the quotation is Matt. 10:5 (no reference is printed)
Novatianum legem tenere quam catholica Ecclesia teneat, eodem Symbolo quo et nos baptizare, eumdem nosse Deum Patrem, eumdem Filium Christum, eumdem Spiritum sanctum, ac propter hoc usurpare eum potestatem baptizandi posse quod videatur in interrogatione baptismi a nobis non discrepare, sciat quisquis hoc opponendum putat, primum non esse unam nobis et schismaticis Symboli legem, neque eamdem interrogationem. Nam cum dicunt: Credi remissionem peccatorum, et vitam aeternam per sanctam Ecclesiam, mentiuntur in interrogatione, quando non h⟨a⟩beant Ecclesiam. Tunc deinde voce sua ipsi confitentur remissionem peccatorum non dari nisi per sanctam Ecclesiam posse; quam non habentes, ostendunt remitti illic peccata non posse.
law is held by Novatian as is held by the Catholic Church, that he baptizes with the same Creed as we also do, knows the same God the Father, the same Son Christ, the same Holy Spirit, and that for this reason he can usurp the power of baptizing because he seems not to differ from us in the interrogation of baptism, let whoever thinks this should be raised as an objection know, first, that there is not one law of the Creed for us and for the schismatics, nor the same interrogation. For when they say: "Do you believe the remission of sins, and eternal life through the holy Church?", they lie in the interrogation, since they do not have the Church. Then, further, with their own voice they themselves confess that the remission of sins cannot be given except through the holy Church; and since they do not have it, they show that sins cannot be remitted there.
VIII. Quod vero eumdem quem et nos Deum Patrem, eumdem Filium Christum, eumdem Spiritum sanctum nosse dicuntur, nec hoc adjuvare tales potest. Nam et Chore et Dathan et Abiron cum sacerdote Aaron et Moyse eumdem Deum noverant, pari lege et religione viventes, unum et verum Deum, qui colendus atque invocandus fuerat, invocabant. Tamen quia loci sui ministerium transgressi contra Aaron sacerdotem qui sacerdotium legitimum dignatione Dei atque ordinatione Domini perceperat, sacrificandi sibi licentiam vindicaverunt, divinitus percussi poenas statim pro illicitis conatibus pependerunt, nec potuerunt rata esse et proficere sacrificia irreligiose et illicite contra jus divinae dispositionis oblata. Thuribula quoque ipsa, in quibus incensum illicite fuerat oblatum, ne in usu de caetero essent sacerdotibus, sed potius indignationis et ultionis divinae memoriam corrigendis posteris exhiberent jussu Domini conflata atque igne purgata in laminas ductiles producuntur et affiguntur altari, secundum quod loquitur Scriptura divina: Memoriale,
VIII. But as for their being said to know the same God the Father as we do, the same Son Christ, the same Holy Spirit, not even this can help such men. For Korah and Dathan and Abiram also knew the same God as the priest Aaron and Moses, living under an equal law and religion, and they called upon the one and true God, Who was to be worshipped and called upon. Yet because, transgressing the ministry of their own place, they claimed for themselves the licence of sacrificing, against the priest Aaron, who had received the lawful priesthood by the favour of God and the ordination of the Lord, they were struck down by divine power and at once paid the penalty for their unlawful attempts; nor could sacrifices offered irreligiously and unlawfully, against the right of the divine dispensation, be valid and avail. The censers themselves too, in which the incense had been unlawfully offered, so that they should not be in use by the priests thereafter, but should rather present to posterity, for their correction, a memorial of the divine indignation and vengeance, were by the Lord's command melted down and purged by fire, drawn out into beaten plates and fastened to the altar, according to what the divine Scripture says: A memorial,
Editors' notes and page, col. 1191
Footnotes
[Variae lectiones.] 89 ‹anchor: not visible in the foot images› · call in col (not visible) Videatur interrogatione a nobis Lam. Bod. 2 Ebor. NC. 1.
"Let it be seen by the question from us": Lamoignon, Bodleian 2, York, New College 1.
90 ‹anchor: not visible in the foot images› · call in col (not visible) Lege et conditione N C. 2.
"By law and condition": New College 2.
91 ‹anchor: pependerunt› · call in col 1191 Sic Bod. 1, 2, 3. Dam. Ebor. Lin NC. 1, 2. Penderunt Oxon.
So Bodleian 1, 2 and 3, "Dam." [as printed; probably Lamoignon], York, Lincoln, New College 1 and 2. "Penderunt" the Oxford edition.
92 ‹anchor: posteris exhiberent› · call in col 1191 Exhiberentur Bod. 3.
"Exhiberentur" (should be displayed): Bodleian 3.
93 ‹anchor: not visible in the foot images› · call in col (not visible) Impudenter Lam. Ebor. Bod. 1, 2, Lin. N C. 1, 2
"Shamelessly": Lamoignon, York, Bodleian 1 and 2, Lincoln, New College 1 and 2.
94 ‹anchor: not visible in the foot images› · call in col (not visible) Principatum Corb.
"Principatum" (leadership): Corbie.
95 ‹anchor: not visible in the foot images› · call in col (not visible) Quod sibi non licet Lin. Bod. 2. Non licet Bod. 1.
"Which is not lawful for him": Lincoln, Bodleian 2. "Is not lawful": Bodleian 1.
96 ‹anchor: not visible in the foot images› · call in col (not visible) Haereticis vel Lam. Ebor. N C. 1.
"To heretics or": Lamoignon, York, New College 1.
97 ‹anchor: not visible in the foot images› · call in col (not visible) Baptizantes Lam. Ebor. Bod. 2. N C. 1.
"Baptizing": Lamoignon, York, Bodleian 2, New College 1.
98 ‹anchor: not visible in the foot images› · call in col (not visible) Licentiam et audaciam Bod. 3.
"Licence and audacity": Bodleian 3.
99 ‹anchor: ut quisquis› · call in col 1192 Sic. Lam. Lin. Ebor. NC. 1. 2. Quisquis a Chore Oxon.
So Lamoignon, Lincoln, York, New College 1 and 2. "Whoever from Korah" the Oxford edition.
[Steph. Baluzii notae.] (printed under page 647)
(33) ‹anchor: not visible in the foot images› · call in col (not visible)
Remissionem. Plerique libri veteres habent: Credis in remissionem.
Remission. Most of the old books have: "Do you believe in the remission".
(printed under page 647)
(34) ‹anchor: pependerunt (call printed "(24)" in the text)› · call in col 1191
Pependerunt. Ita duodecim libri veteres. Alii quinque et editio Morelliana rependerunt.
Paid [the penalty]. So twelve old books. Five others and Morel's edition have rependerunt ("paid back").
(printed under page 647)
(35) ‹anchor: nec potuerunt rata› · call in col 1191
Nec potuerunt rata. Unus codex regius habet, nec potuit ratum esse et proficere sacrificium irreligiose et illicite contra jus divinae dispositionis oblatum.
[The note's number is printed "(25)".] Nor could [the sacrifices] be valid. One royal manuscript has: "nor could the sacrifice offered irreligiously and unlawfully against the law of God's ordinance be valid and avail."
(printed under page 647)
(36) ‹anchor: not visible in the foot images› · call in col (not visible)
Primatum assumere. Quid istic significet primatus non satis assequor. Etenim non possum assentiri Pamelio ista referenti ad primatum summi pontificis. Neque tamen transeo in opinionem Goularti pronuntiantis haec verba, quae constat exstare in antiquis codicibus et editionibus, ex margine irrepsisse in textum. Facilius crederem Cyprianum dicere voluisse Novatianum ducem et antesignanum schismaticorum primatus amore, id est cathedrae episcopalis, quam invaserat, eam retinuisse, sicut Rufinus, lib. V, cap. 28, ait Natalem primatus amore noluisse acquiescere visionibus sive revelationibus quibus admonebatur relinquere ecclesiam in qua ordinatus fuerat episcopus contra regulas ecclesiasticas. Sic Gelasius papa in tractatu adversus Graecos de Petro invasore ecclesiae Alexandrinae ait: Nunquam igitur per XX annos capere potuit nisi tunc cum episcopatus amore et ambitionis ardore fervebat. Itaque pro eo quod Rufinus dixerat primatus amore Gelasius posuit episcopatus amore.
To assume the primacy. I do not quite grasp what "primacy" means here. For I cannot agree with Pamelius, who refers these words to the primacy of the supreme pontiff. Nor do I go over to the opinion of Goulart, who declares that these words, which are known to stand in the old manuscripts and editions, crept into the text from the margin. I would more readily believe that Cyprian meant that Novatian, the leader and standard-bearer of the schismatics, out of love of the primacy, that is, of the episcopal chair, which he had seized, kept hold of it; just as Rufinus, book 5, ch. 28, says that Natalis, out of love of the primacy, would not yield to the visions or revelations by which he was warned to leave the church in which he had been ordained bishop against the church's rules. So Pope Gelasius, in the treatise against the Greeks on Peter, the usurper of the church of Alexandria, says: "Therefore for twenty years he could never take [it] except at the time when he burned with love of the episcopate and the heat of ambition." So where Rufinus had said "out of love of the primacy", Gelasius put "out of love of the episcopate".
(printed under page 647)
(39) ‹anchor: not visible in the foot images› · call in col (not visible)
Ejusmodi audaciam. Quatuor libri veteres et veteres editiones, ejusmodi licentiam et audaciam. Vide notas ad epistolam LXVIII, pag. 490.
Audacity of this kind. Four old books and the old editions: "licence and audacity of this kind". See the notes on Letter 68, p. 490.
(printed under page 647)
Page
- running head: 1191 DE HÆRETICORUM BA[...] (cut off at the image edge)
- marginal letters: A ‹dem Novatianum legem tenere›; B ‹VIII. Quod vero eumdem›; C ‹oblata. Thuribula quoque›; D ‹(33) Remissionem. Plerique› (in Baluze's notes, not set)
- old-edition numerals: 1144 after ‹dicunt:›
inquit, filiis Israel mt non accedat quisquam alienigena qui non est ex semine Aaron imponere incensum ante Dominum, ut non sit sicut Chore. Et tamen illi schima non fecerant, nec foras egressi, contra Dei sacerdotes impudenter atque hostiliter rebellaverant, quod nunc hi Ecclesiam scindentes et contra pacem atque unitatem Christi rebelles cathedram sibi constituere et primatum assumere et baptizandi atque offerendi licentiam vindicare conantur. Quomodo perficere quae agunt aut impetrare aliquid illicitis conatibus a Deo possunt qui contra Deum, quud eis non licet moliuntur? Qare qui Novatiano sive caeteris ejusmodi schismaticis patrocinantur frustra contendunt baptizari et sanctificari illic aliquem saluteri baptismo posse ubi constet baptizantem baptizandi licentiam non habere.
he says, for the children of Israel, that no foreigner who is not of the seed of Aaron should approach to put incense before the Lord, that he be not as Korah. And yet those men had not made a schism, nor gone outside, nor rebelled shamelessly and with hostility against the priests of God, as these now attempt to do who, splitting the Church and rebels against the peace and unity of Christ, set up a chair for themselves, assume a primacy, and claim the licence to baptize and to offer. How can those who strive against God at what is not lawful for them accomplish what they do, or obtain anything from God by unlawful attempts? Therefore those who take the side of Novatian or of other schismatics of this kind contend in vain that anyone can be baptized and sanctified there with saving baptism, where it is established that the one who baptizes does not have the licence to baptize.
IX. Atque ut magis intelligi posset contra ejusmodi audaciam quae sit censura divina invenimus in tali facinore non solum duces et auctores sed et participes poenis destinari, nisi se a communione malorum separaverint, praecipiente per Moysen Domino et dicente: Separaminia tabernaculis haminum istorum durissimorum, et nolite tangere ab omnibus quae sunt eis, ne simul pereatis in peccato eorum (Num. XVI). Et quod comminatus per Moysen Dominus fuerat implevit, ut quisquis se a Chore et Dathan et Abiron non se separasset, poenas statim pro impia communione persolveret. Quo exemple ostenditur et probatur obnoxios omnes et culpae et poenae futuros qui se schismaticis contra praepositos et sacerdotes irreligiosa temeritate miscuerint. Sicut etiam per Osee prophetam Spiritus sanctus contestatur et dicit; Sacrificia eorum tanquam panis luctus, amnes qui manducant ea contaminabuntur (Osee, IX) docens scilicet et ostendens omnes omnino cum auctoribus supplicio conjungi qui fuerint pecrato contaminati.
IX. And so that it might be better understood what the divine censure against audacity of this kind is, we find that in such a crime not only the leaders and authors but also the partakers are destined for punishment, unless they have separated themselves from the communion of the wicked, the Lord commanding through Moses and saying: Separate yourselves from the tents of these most hardened men, and do not touch anything of all that is theirs, lest you perish together in their sin (Num. 16). And what the Lord had threatened through Moses He fulfilled, so that whoever had not separated himself from Korah and Dathan and Abiram paid the penalty at once for his impious communion. By this example it is shown and proved that all who with irreligious rashness have joined themselves to schismatics against the prelates and priests will be liable both to guilt and to punishment. As also through the prophet Hosea the Holy Spirit testifies and says: Their sacrifices are like the bread of mourning; all who eat them will be defiled (Hos. 9), teaching, that is, and showing that all who have been defiled by the sin are joined without exception with the authors in the punishment.
Editors' notes and page, col. 1192
Page
- running head: ETICORUM BAPTISMATE. 1192 (left part of the running head cut off at the image edge)
- marginal letters: A ‹riale, inquit, filiis Israel›; B ‹saluteri baptismo posse›; C ‹et sacerdotes irreligiosa temeritate›; D ‹antesignanum schismaticorum primatus amore› (in Baluze's notes at the page foot)
- old-edition numerals: 1145 after ‹quae›
- misprints kept as printed: "mt" (for ut) in ‹filiis Israel mt non accedat›; "schima" (for schisma) in ‹illi schima non fecerant›; "quud" (for quod) in ‹contra Deum, quud eis›; "Qare" (for Quare) in ‹Qare qui Novatiano›; "saluteri" (for salutari) in ‹aliquem saluteri baptismo›; "Separaminia" (for Separamini a) in ‹Separaminia tabernaculis›; "haminum" (for hominum) in ‹tabernaculis haminum›; "exemple" (for exemplo) in ‹Quo exemple ostenditur›; "amnes" (for omnes) in ‹luctus, amnes qui›; "pecrato" (for peccato) in ‹fuerint pecrato contaminati›.
- other (Q1): "ostendens" may be printed "ostendene" (last letter damaged or misprinted; set as ostendens; UNSURE).
- other (Q1): the page's foot apparatus (Variae lectiones 89–99, Baluze notes 33–39) is set in n1191 ("printed under page 647"). Calls standing in this column, to be entered there: 93 after ‹impudenter›, 94 after ‹primatum›, 95 after ‹non licet›, 96 after ‹schismaticis›, 97 after ‹baptizantem›, 98 after ‹licentiam›, 99 after ‹quisquis›; Baluze (36) after ‹assumere› (numeral printed apparently "(26)"), Baluze note (39) after ‹audaciam› (call numeral printed apparently "(37)"; UNSURE). Variant 98 is printed "Cicentiam et audaciam" (misprint for Licentiam); n1191 has it silently corrected.
X. Quae ergo apud eos merita esse circa Deum possunt quibus supplicia divinitus irrogantur? Aut quomodo tales justificare et sanctificare baptizatos possunt qui hostes sacerdotum aliena et illicita et nullo sibi jure concessa usurpare conantur? Quos tamen ipsos non miramur pro sua pravitate contendere. Asserant enim necesse est singuli quique quod faciunt, nec volunt, victi facile succumbere, quamvis sciant id quod faciunt non licere. Illud mirandum est, imo indignandum potius et dolendum, Christianos antichristis assistere et praevaricatores fidei atque Ecclesiae proditores intus in ipsa Ecclesia contra Ecclesiam stare. Qui, quanquam pertinaces alias et indociles, vel hoc tamen confitentur quod universi sive haeretici sive schismatici non habeant Spiritum sanctum, et ideo baptizare quidem possunt, dare autem Spiritum sanctum non possunt, in hoc ipso a nobis tenentur utro tendamus nec baptizare omnino eos posse qui non habeant Spiritum sanctum.
X. What merits, then, can there be with God among those on whom punishments are inflicted from heaven? Or how can such men justify and sanctify the baptized, who, as enemies of the priests, try to usurp things that belong to others, are unlawful and are granted to them by no right? Yet we do not wonder that these very men contend in keeping with their depravity. For each and every one must needs assert what they do, and they are unwilling, when defeated, readily to give way, although they know that what they do is not lawful. This is to be wondered at, nay rather to be resented and grieved over, that Christians stand by antichrists, and that transgressors of the faith and betrayers of the Church stand within the Church itself against the Church. These, although otherwise obstinate and unteachable, nevertheless confess at least this, that all, whether heretics or schismatics, do not have the Holy Spirit, and that therefore they can indeed baptize but cannot give the Holy Spirit; on this very point they are held fast by us, so that we show that those who do not have the Holy Spirit cannot baptize at all.
XI. Nam cum in baptismo unicuique peccata sua remittantur, probat et declarat in Evangelio suo Dominus per eos solos peccata posse dimitti qui habeant Spiritum sanctum. Post resurrectionem enim discipulos suos mittens loquitur ad eos et dicit: Sicut misit me Pater, et ego mitto vos. Hoc cum dixisset, insufflavit et ait illis: Accipite Spiritum sanctum. Si cujus remiseritis peccata, remittentur illi; si cujus teneruitis, tenebuntur (Joan., XX). Quo in loco ostendit eum solum posse baptizare et remissionem peccatorum dare qui habeat Spiritum sanctum.
XI. For since in baptism each person's sins are remitted to him, the Lord proves and declares in His Gospel that sins can be forgiven only through those who have the Holy Spirit. For after the resurrection, sending His disciples, He speaks to them and says: As the Father has sent Me, I also send you. When He had said this, He breathed on them and said to them: Receive the Holy Spirit. If you remit anyone's sins, they will be remitted to him; if you retain anyone's, they will be retained (John 20). In this place He shows that he alone can baptize and give remission of sins who has the Holy Spirit.
Editors' notes and page, col. 1193
Footnotes
(38) ‹anchor: not visible in the foot images› · call in col (not visible)
Intus in ipsa Ecclesia. Ita XXII libri veteres. Editio Spirensis, Veneta vetus, et Remboltiana, intus ipsam Ecclesiam. Sic etiam codex Beccensis. Quod eodem recidit. Quare non possum accedere Pamelio scribenti, intra ipsa tecta Ecclesiae. Quamvis enim afferat auctoritatem quatuor veterum exemplarium, quamvis duo a me visa habeant eamdem lectionem, persto tamen in ea quam reposui, non solum quia Manutius et Morellius ita quoque ediderunt; et quia me cogit auctoritas tot veterum exemplarium, sed imprimis quia ita loqui amat Cyprianus, ut ostensum est supra in notis ad epistolam LII, pag. 450.
Inside, in the Church itself. So twenty-two old books. The Speyer edition, the old Venetian, and Rembolt's have "inside the Church itself" (accusative). So too the Bec manuscript, which comes to the same thing. So I cannot agree with Pamelius, who writes "within the very roofs of the Church". For though he brings the authority of four old copies, and though two that I have seen have the same reading, I hold to the one I have restored: not only because Manutius and Morel printed it so too, and because the authority of so many old copies compels me, but above all because Cyprian likes to speak this way, as was shown above in the notes on Letter 52, p. 450.
(printed under page 648)
(39) ‹anchor: not visible in the foot images› · call in col (not visible)
An habeant. Ita omnes editiones ante Manutianam et quatordecim libri veteres. Manutius ergo scripsit habeantur. Et hanc lectionem ego reperi in septem codicibus antiquis.
Whether they have. So all the editions before Manutius's and fourteen old books. Manutius therefore wrote habeantur ("are held"). And I found this reading in seven ancient manuscripts.
(printed under page 648)
(40) ‹anchor: not visible in the foot images› · call in col (not visible)
Tincti. Haec emendatio debetur uni ex libris meis vateribus. Sic etiam in epistola LXXII, pag. 128: Eos qui sint foris extra Ecclesiam tincti. Apud Gratianum XXIV, q. 1, cap. Didicimus, legitur cuncti, ut in vulgatis Cypriani editionibus. Sic etiam codex Sancti Arnulphi.
Dipped. This emendation is owed to one of my old books. So too in Letter 72, p. 128: "those who have been dipped outside, beyond the Church". In Gratian, Causa 24, question 1, the chapter Didicimus, cuncti ("all") is read, as in the common editions of Cyprian. So too the manuscript of Saint Arnulf.
(printed under page 648)
(41) ‹anchor: not visible in the foot images› · call in col (not visible)
Ut hic accipiatur. Codex Fuxensis: ut hic accipiant quod illic non acceperunt necesse est nec dari per eos posse quos constat Spiritum sanctum non habere.
That it be received here. The Foix manuscript: "it is necessary that they receive here what they did not receive there, and that it cannot be given by those who are known not to have the Holy Spirit."
(printed under page 648)
Page
- running head: 1193 PARS I. — MONUMENTA (cut off at the right edge of the image)
- marginal letters: A ‹X. Quae ergo apud eos merita›; B ‹zare quidem possunt, dare autem›; C ‹(38) Intus in ipsa Ecclesia› (in the Baluze notes); D ‹(40) Tincti. Haec emendatio› (in the Baluze notes)
- old-edition numerals: 1146 after ‹succumbere,›
Denique ipsum Christum Dominum nostrum baptizaturus Joannes accepit ante Spiritum sanctum cum adhuc esset in utero matris constitutus (Luc. I) ut certum esset atque manifestum baptizare non posse nisi eos qui habeant Spiritum sanctum. Itaque qui haereticis sive schismaticis patrocinantur, respondeant nobis an habeant Spiritum sanctum, an non habeant. Si habent, cur illic baptizatis, quando ad nos veniunt, manus imponitur ad accipiendum Spiritum sanctum, cum jam utique illic acceptus sit ubi si fuit dari potuit? Si autem foris tincti haeretici et schismatici non habent Spiritum sanctum, et ideo apud nos manus imponitur ut hic accipiatur quod illic nec est nec dari potest, manifestum est nec remissionem peccatorum dari per eos posse quos constet Spiritum sanctum non habere. Et idcirco ut secundum divinam dispositionem atque evangelicam veritatem peccatorum remissionem consequi et sanctificari ac templa Dei fieri possint Ecclesiae baptismo baptizandi sunt omnes omnino qui ab adversariis et antichristis ad C⟨h⟩risti Ecclesiam veniunt.
Finally, John, who was to baptize Christ Himself our Lord, received the Holy Spirit beforehand, while he was still placed in his mother's womb (Luke 1), so that it might be certain and manifest that none can baptize except those who have the Holy Spirit. Therefore let those who act as patrons for heretics or schismatics answer us whether they have the Holy Spirit or do not have Him. If they have Him, why, when those baptized there come to us, is a hand laid on them for receiving the Holy Spirit, since He has surely already been received there, where, if He was there, He could have been given? But if heretics and schismatics dipped outside do not have the Holy Spirit, and for that reason among us the hand is laid on so that there may be received here what neither is there nor can be given there, it is manifest that neither can remission of sins be given through those who, it is established, do not have the Holy Spirit. And for that reason, so that according to the divine dispensation and the gospel truth they may be able to obtain remission of sins and be sanctified and become temples of God, all without exception who come from adversaries and antichrists to the Church of Christ are to be baptized with the baptism of the Church.
XII. Quaesisti etiam, fili charissime, quid mihi de illis videatur qui in infirmitate et languore gratiam Dei consequuntur, an habendi sint legitimi Christiani, eo quod aqua salutari non loti sint, sed perfusi. Qua in parte nemini verecundia et modestia nostra praejudicat quo minus unusquisque quod putat sentiat et quod senserit faciat. Nos quantum concipit mediocritas nostra aestimamus
XII. You have also asked, dearest son, what I think of those who obtain the grace of God in sickness and infirmity, whether they are to be held legitimate Christians, because they have not been washed with the saving water but have had it poured over them. In this matter our diffidence and modesty prejudges no one, so as to prevent each from holding what he thinks and doing what he has held. We, so far as our mediocrity conceives, judge
Editors' notes and page, col. 1194
Footnotes
[Variae lectiones.] 1 ‹anchor: not visible in the foot images› · call in col (not visible) Asserant necesse est Lam. Bod. 1, 2. NC. 1, 2. Lin
"Let them assert it is necessary": Lamoignon, Bodleian 1 and 2, New College 1 and 2, Lincoln.
2 ‹anchor: not visible in the foot images› · call in col (not visible) Necesse est insolenter Lam. Bod. 2.
"It is necessary insolently": Lamoignon, Bodleian 2.
3 ‹anchor: not visible in the foot images› · call in col (not visible) Illud autem mirandum Bod. 2. Lam. Ebor. NC. 1.
"But that is to be wondered at": Bodleian 2, Lamoignon, York, New College 1.
4 ‹anchor: not visible in the foot images› · call in col (not visible) Sic Lam. Bod. 1, 2. Ebor. NC. 1. Lin. Intra ipsa septa Ecclesiae Oxon. Tecta Pamel.
So Lamoignon, Bodleian 1 and 2, York, New College 1, Lincoln. "Within the very enclosures of the Church" the Oxford edition. "Roofs" Pamelius.
5 ‹anchor: not visible in the foot images› · call in col (not visible) Ipsum Jesum Christum Lam. NC. 1 Ebor.
"Jesus Christ himself": Lamoignon, New College 1, York.
6 ‹anchor: Quaesisti etiam› · call in col 1194 Quaesiti a me Lam. Bod. 2. NC. 1.
"[You] have asked me": Lamoignon, Bodleian 2, New College 1.
7 ‹anchor: fili charissime› · call in col 1194 Frate. Eras. Spir. Vet. Innom.
"Frate" [as printed, for "frater", brother]: Erasmus, the Speyer edition, the old unnamed one.
[St. Baluzii notae.] (printed under page 648)
(42) ‹anchor: Quaesisti etiam› · call in col 1194
Quaesisti etiam. Hanc postremam partem epistolae Cypriani ad Magnum disjunxerunt a prima veteres operum sancti martyris editores. Primus illam recto consilio redintegravit Pamelius. Omnes enim veteres libri in quibus illa continetur, exceptis Carnotensi et Eligiano, in quibus deest prima pars integra, et omnes, inquam, libri veteres habent utramque partem consequenter, quidam, absque ullo discrimine, addunt in fronte secundae partis: Incipit ad eumdem epistola secunda, vel Incipit de his qui in lecto gratiam Dei vel baptisma, consequuntur. Sed haec discrimina adducta sunt a librariis. Ea ergo exemplaria puto esse meliora quae nullam habent inscriptionem in secunda parte et habent in fronte epistolae: Incipit ad Magnum de Novatiano et de his qui in lecto gratiam Dei consequuntur, ut habet etiam editio Spirensis, et in fine: Ad Magnum de Novatiano et de his qui in lecto gratiam Dei consequuntur, explicit. Miror autem Latinum Latinium, qui in codicibus suis videbat scriptum in titulo istius epistolae: Ad Magnum, de Novatiano et de his qui in lecto gratiam consequuntur, partem epistolae in qua agitur de his qui in aegritudine gratiam Christi consequuntur, divisisse a parte superiori et alio transtulisse in editione sua, id est in Manutiana. Nisi si is qui editioni Manutianae praefuit cum summa potestate, quemadmodum conqueritur Latinius, istud mutavit motu proprio, Latinio inconsulto.
You have asked also. The old editors of the holy martyr's works separated this last part of Cyprian's letter to Magnus from the first. Pamelius was the first, and rightly, to make it whole again. For all the old books that contain it, except the Chartres and the Saint-Éloi manuscripts, which lack the whole first part — all the old books, I say, have both parts in sequence, though some, without any [other] distinction, add at the head of the second part: "Here begins the second letter to the same", or "Here begins [the letter] on those who receive the grace of God" or "baptism" "in bed". But these divisions were brought in by copyists. So I think those copies the better which have no heading at the second part and have at the head of the letter: "Here begins [the letter] to Magnus on Novatian and on those who receive the grace of God in bed", as the Speyer edition also has, and at the end: "[The letter] to Magnus on Novatian and on those who receive the grace of God in bed ends." I wonder, though, at Latino Latini, who saw written in his manuscripts in the title of this letter, "To Magnus, on Novatian and on those who receive grace in bed", that he divided the part of the letter dealing with those who receive the grace of Christ in sickness from the part above and moved it elsewhere in his edition, that is, the Manutian; unless the man who directed the Manutian edition with full authority, as Latini complains, changed this on his own initiative without consulting Latini.
(printed under page 648)
(43) ‹anchor: fili charissime› · call in col 1194
Fili charissime. Codex Carnotensis habet frater. Sic etiam vetustiores editiones.
Dearest son. The Chartres manuscript has frater ("brother"). So too the older editions.
(printed under page 648)
Page
- running head: MONUMENTA VETERUM. 1194
- marginal letters: A ctum. Denique ipsum Christum; B peccatorum dari per eos posse; C veteres operum sancti martyris (in Baluze's notes, not set); D tiam Dei consequuntur, explicit (in Baluze's notes, not set)
- old-edition numerals: 1147 after et (before ideo apud nos)
in nullo mutilari et debilitari posse beneficia divina, nec minus aliquid illic posse contingere ubi plena et tota fide et dantis et sumentis accipitur quod de divinis muneribus hauritur. Neque enim sic in sacramento salutari delictorum contagia ut in lavacro carnali et saeculari sordes cutis et corporis abluuntur, ut aphronitris et caeteris quoque adjumentis et solio et piscina opus sit, quibus ablui et mundari corpusculum possit. Aliter pectus credentis abluitur, aliter mens hominis per fidei merita mundatur. In sacramentis salutaribus necessitate cogente, et Deo indulgentiam suam largiente, totum credentibus conferunt divina compendia. Nec quemquam movere debet quod aspergi vel perfundi videntur aegri cum gratiam Dominicam consequuntur, quando Scriptura sancta per Ezechielem prophetam loquatur et dicat: Et aspergam super vos aquam mundam, et mundabimini ab omnibus immunditiis vestris, et ab omnibus simulacris vestris emundabo vos, et dabo vobis cor novum, et spiritum novum dabo in vobis (Ezech. XXXVI, 25, 26). Item in Numeris: Et homo qui fuerit immundus usque ad vesperam, hic purifibabitur
that the divine benefits can in no way be mutilated and weakened, nor can anything less happen there, where what is drawn from the divine gifts is received with the full and entire faith of both the giver and the receiver. For the contagions of sins are not washed away in the saving sacrament in the way that the dirt of the skin and of the body is washed away in a carnal and worldly bath, so that there is need of soda and of other aids as well, and of a tub and a pool, by which the poor body may be washed and cleansed. In one way is the breast of the believer washed, in another is the mind of man cleansed through the merits of faith. In the saving sacraments, when necessity compels and God grants His indulgence, the divine abridgements confer the whole on believers. Nor ought it to trouble anyone that the sick are seen to be sprinkled or poured upon when they obtain the Lord's grace, since holy Scripture speaks through the prophet Ezekiel and says: And I will sprinkle clean water upon you, and you shall be cleansed from all your uncleannesses, and from all your idols I will cleanse you, and I will give you a new heart, and a new spirit I will put within you (Ezek. 36:25–26). Likewise in Numbers: And the man who has been unclean until evening, he shall be purified
Editors' notes and page, col. 1195
Footnotes
[Variae lectiones.] 8 ‹anchor: ut aphronitris› · call in col 1195 Ut et Aphronitris Bod. 1, 2, Sapone et nitris Erasm.
"As also with aphronitre": Bodleian 1 and 2. "With soap and nitre": Erasmus.
9 ‹anchor: per fidei merita mundatur› · call in col 1195 Mens hominis perfidi mundatur Lin.
"The mind of the faithless man is cleansed": Lincoln.
10 ‹anchor: not in this column (the Numbers quotation continues in col 1196)› · call in col 1196 Die septimo mundus erit Mam. Bod 2. NC. 1, 2. Ebor.
"On the seventh day he shall be clean": "Mam." [as printed; probably Lamoignon], Bodleian 2, New College 1 and 2, York.
[St. Baluzii notae.] (printed under page 649)
(44) ‹anchor: ut aphronitris› · call in col 1195
Aphronitris. Id est spuma nitri, ut apud Ovidium et Martialem. Vide Pamelium ad hunc locum, Casaubonum ad Suetonium, et Salmasium ad scriptores Historiae Augustae, tum etiam Thesaurum linguae Graecae Henrici Stephani. Octavius Horatianus, lib. I, cap. 7: Ventositas vero, si interclusa erit, aphronitris in aceto resolutis excluditur.
Aphronitre. That is, the foam of nitre, as in Ovid and Martial. See Pamelius on this passage, Casaubon on Suetonius, and Saumaise on the writers of the Augustan History, and also Henri Estienne's Thesaurus of the Greek language. Octavius Horatianus, book 1, ch. 7: "Wind, if it is shut in, is expelled by aphronitre dissolved in vinegar."
(printed under page 649)
(45) ‹anchor: caeteris quoque adjumentis› · call in col 1195
Adjumentis. Salmasius ad scriptores Historiae Augustae existimat legendum esse lumentis. Lumentum enim recte conjungitur cum nitro ubi de balneis agitur. Nam et Papias lumentum interpretatur nitrum, si modo emendetur. Quippe apud eum legitur vitrum pro nitrum Octavius Horatianus, lib. IV: Lomentum fabacium bene correctum. Martialis lib. V, epigram. 89, dixit: Lomento rugas uteri quod condere tentas. Vide etiam lib. VI, epigr. 93. Insigne mendum irrepsit in epistolam secundam Sulpitii Severi ad Claudiam sororem in libro primo Miscellaneorum nostrorum, ubi pagina 349 editum primo fuit lamentis spiritalibus. Quod recte emendavit vir doctissimus Joannes Baptista Cotelerius in tomo secundo Monumentorum Ecclesiae Graecae, pag. 541, ubi egregie illustrat hunc locum. Itaque locus iste Severi emendatus est in altera editione. Ego lubenter admitterem emendationem Salmasii, quae mihi videtur optima. Verum vulgata lectio habet etiam optimum sensum. Et ideo non sum ausus mutare, destitutus auctoritate veterum exemplarium.
With aids. Saumaise, on the writers of the Augustan History, thinks one should read lumentis ("washing-powders"). For lumentum is rightly joined with nitre where baths are in question. Papias too explains lumentum as nitre, if only he is corrected, for in him vitrum ("glass") is read for nitrum. Octavius Horatianus, book 4: "bean-meal powder (lomentum), well prepared." Martial, book 5, epigram 89 [sic], said: "Because you try to hide the wrinkles of your belly with bean-meal." See also book 6, epigram 93. A notable error crept into Sulpicius Severus's second letter to his sister Claudia in the first book of our Miscellanies, where on p. 349 it was first printed lamentis spiritalibus ("spiritual laments"). The most learned Jean-Baptiste Cotelier rightly emended this in the second volume of the Monuments of the Greek Church, p. 541, where he finely explains this passage. So that passage of Severus was corrected in the second edition. I would gladly admit Saumaise's emendation, which seems to me excellent. But the common reading also gives an excellent sense, and so, lacking the authority of the old copies, I have not dared to change it.
(printed under page 649)
(46) ‹anchor: per fidei merita mundatur› · call in col 1195
Mundatur. Tres libri veteres habent purgatur.
Is made clean. Three old books have purgatur ("is purged").
(printed under page 649)
(47) ‹anchor: not in this column› · call in col 1196
Aqua aspersionis. Ita omnes fere libri veteres. In decem tamen et in antiquis editionibus legitur asperginis.
Water of sprinkling. So almost all the old books. In ten, however, and in the early editions asperginis is read.
(printed under page 649)
(48) ‹anchor: not in this column› · call in col 1196
Et accipientis et dantis. Ita antiquae editiones et omnes fere libri veteres. Erasmus posuit et dantis et accipientis, ex conjectura tantum, ut opinor, quia datio praecedere debet acceptionem, ut apud Valerium Maximum, lib. V, cap. 3, dandi et accipiendi beneficii commercium, et quod paulo supra legitur qui plana et tota fides et dantis et sumentis accipitur. Ego putavi rejiciendum non esse consensum tot veterum librorum, quamvis Rigaltius et editio anglicana retinuerint emendationem Erasmi.
Both of the receiver and of the giver. So the early editions and almost all the old books. Erasmus put "both of the giver and of the receiver", from conjecture only, I think, because giving must come before receiving, as in Valerius Maximus, book 5, ch. 3, "the exchange of giving and receiving a kindness", and because a little above we read "where the plain and whole faith both of the giver and of the taker is received". I thought the agreement of so many old books should not be rejected, although Rigault and the English edition kept Erasmus's emendation.
(printed under page 649)
(49) ‹anchor: not in this column› · call in col 1196
Clinicos. Ita plerique libri veteres. In quibusdam scriptum est characteribus Graecis majusculis ΚΛΕΝΙΚΩΣ et hic et paulo post. Hieronymus in epitaphio Fabiolae: Quem nudum et clinicum non Fabiolae vestimenta texerunt? Et paulo post: Quis clinicorum non ejus facultatibus sustentatus est? Vide Heriberti Rosweydi Onomasticon ad vitas Patrum, Petavii observationes ad Epiphanium, Beveregium ad canonem XII Concilii Neocaesariensis, et Glossarium latinum Cangii. Vide etiam Martialem, lib. I, epigr. 87.
Clinics (the bedridden). So most of the old books. In some it is written in Greek capitals, ΚΛΕΝΙΚΩΣ [as printed], both here and a little later. Jerome in the epitaph of Fabiola: "Whom, naked and bedridden, did Fabiola's garments not cover?" And a little after: "Which of the bedridden was not sustained by her means?" See Heribert Rosweyde's Onomasticon to the Lives of the Fathers, Petau's observations on Epiphanius, Beveridge on canon 12 of the council of Neocaesarea, and Du Cange's Latin glossary. See also Martial, book 1, epigram 87.
(printed under page 649)
(50) ‹anchor: not in this column› · call in col 1196
Soranum. Methodicae medicinae instructissimum auctorem, ut enim vocat Tertullianus in libro de Anima; medicinae doctorem nobilissimum, ut Augustinus l. V. adversus Julianum Pelagianum, et lib. II Retract. cap. 62. Duos istius nominis summos medicos commemorat Suidas, utrumque Ephesium. De utro eorum sit intelligendum quod istic ait sanctus Cyprianus, an vero de Cilice cognomento Mallote, cujus etiam meminit Suidas, difficile dictu est. De Cilice hic agi fortassis hinc colligi posset quod Asclepiodotus, ut idem Suidas ait, neminem antiquiorum medicorum post Hippocratem probabat praeter hunc Cilicem. Nam Cyprianus Hippocratem et Soranum conjungit tanquam peritissimos medicorum. Sorani medici opera latinizasse se scribit Caelius Aurelianus Siccensis, lib. II de Morbis acutis, cap. 1 et 28. De eodem sic scribit in praefatione librorum de tardis Passionibus: Saranus plenissime cunctarum diligentiam tradidit atque speciale corpus scripturae formavit, de passione capitis initia sumens. De Soranis vide Bibliothecam Latinam Jo. Alberii Fabricii. Circumferuntur epistolae M. Antonii et Cleopatrae ad Soranum et istius responsiones. Auctorem illarum, quae certo falsae sunt et supposititiae, oportet fuisse hominem admodum libidinosum et verborum ac rerum obscenarum amatorem libidinosissimum.
Soranus. The most accomplished author of methodic medicine, as Tertullian calls him in the book On the Soul; the most renowned doctor of medicine, as Augustine says in book 5 against Julian the Pelagian and in book 2 of the Retractations, ch. 62. Suidas records two supreme physicians of this name, both of Ephesus. Which of them is meant in what Saint Cyprian says here, or whether it is the Cilician surnamed Mallotes, whom Suidas also mentions, is hard to say. That the Cilician is meant here might perhaps be gathered from the fact that Asclepiodotus, as the same Suidas says, approved none of the older physicians after Hippocrates except this Cilician. For Cyprian joins Hippocrates and Soranus as the most skilled of physicians. Caelius Aurelianus of Sicca writes that he put the works of the physician Soranus into Latin, On Acute Diseases book 2, chs. 1 and 28. Of the same he writes thus in the preface to the books On Chronic Diseases: "Saranus [sic] handed down most fully the careful treatment of them all and formed a special body of writing, beginning with the disorder of the head." On the Sorani see the Latin Library of Johann Albert Fabricius. Letters of Mark Antony and Cleopatra to Soranus, and his replies, are in circulation. Their author (they are certainly false and spurious) must have been a very lewd man and a most lascivious lover of obscene words and things.
(printed under page 649)
Page
- running head: 1195 DE HAERETICORUM BA (cut off at the image edge)
- marginal letters: A ‹in nullo mutilari et debilitari›; B ‹per Ezechielem prophetam loquatur›; C ‹lib. I, cap. 7: Ventositas vero› (in Baluze's notes); D ‹emendatus est in altera editione› (in Baluze's notes)
- old-edition numerals: 1148 after ‹necessitate›
- misprints kept as printed: "purifibabitur" (for purificabitur) in ‹hic purifibabitur›.
- other: author's text ends mid-sentence at "purifibabitur" at the foot of the text block; the rest of the column is the page-foot apparatus (Variae lectiones calls 8-9, St. Baluzii notae 44-48), not set; the headings "Variae lectiones" and "St. Baluzii notae" are printed across both columns and cut off at the right edge, not set; running head is cut off after "BA"
- other (Q2): calls in this column: variants 8 (after ‹aphronitris›) and 9 (after ‹mundatur›), Baluze (44) (after ‹aphronitris›), (45) (after ‹adjumentis›), (46) (after ‹mundatur›); calls 10 and (47)–(50) stand in col 1196. In Baluze (48) the page may print "rejiciendium" (an extra i) for rejiciendum; the foot image is too faint to be sure, so it is set as rejiciendum (UNSURE).
die tertio et die septimo, et mundus erit. Si autem non fuerit purificatus die tertio et die septimo, non erit mundus, et exterminabitur anima illa de Israel, quoniam aqua aspersionis non est super eum sparsa (Num. XIX, 8, 12, 13). Et iterum: Et locutus est Dominus ad Moysen dicens: Accipe levitas de medio filiorum Israel, et purificabis eos. Et ita facies eis purificationem eorum. Circumsperges eos aqua purificationis (Num. VIII, 5, 7). Et iterum: Aqua aspersionis purificatio est (Num. XIX, 9). Unde apparet aspersionem quoque aquae inter salutaris lavacri obtinere et quando haec in Ecclesia fiunt, ubi sit et accipientis et dantis fides integra, stare omnia et consummari ac perfici posse majestate Domini et fidei veritate.
on the third day and on the seventh day, and he shall be clean. But if he has not been purified on the third day and on the seventh day, he shall not be clean, and that soul shall be cut off from Israel, because the water of sprinkling has not been sprinkled upon him (Num. 19:8, 12–13). And again: And the Lord spoke to Moses, saying: Take the Levites from the midst of the children of Israel, and you shall purify them. And thus you shall perform their purification for them: you shall sprinkle them with the water of purification (Num. 8:5, 7). And again: The water of sprinkling is a purification (Num. 19:9). Whence it appears that the sprinkling of water also holds the place of the saving washing, and that when these things are done in the Church, where the faith both of the one receiving and of the one giving is entire, all things can stand and be consummated and perfected by the majesty of the Lord and the truth of faith.
XIII. Porro autem quod quidem eos salutari aqua et fide legitima Christi gratiam consecutos non Christianos sed Clinicos vocant, non invenio unde hoc nomen assumant, nise forte qui plura et secretiora legerunt apud Hippocratem vel Soranum, clinicos istos deprehenderunt. Ego enim, qui clinicum de Evangelio novi, scio paralytico illi et debili per longa aetatis curricula in lecto jacenti
XIII. Moreover, as to the fact that they call those who have obtained the grace of Christ by the saving water and by lawful faith not Christians but Clinics, I do not find whence they take this name, unless perhaps those who have read more and more secret things in Hippocrates or Soranus have detected these clinics. For I, who have come to know of a clinic from the Gospel, know that to that paralytic and infirm man, lying in bed through the long courses of his life,
Editors' notes and page, col. 1196
Page
- running head: [cut off at left edge] TICORUM BAPTISMATE. 1196
- marginal letters: A die tertio et die septimo; B et fide legitima Christi gratiam; C culis ΚΛΕΝΙΚΩΣ (in the Baluzius notes); D minem antiquiorum medicorum (in the Baluzius notes)
- old-edition numerals: 1149 after et
- other: running head cut off at the left edge, only "TICORUM BAPTISMATE." visible; "quidem eos" as printed, the sense may want "quidam eos [qui]", UNSURE; last word "ja-" (jacenti) split at the column break; Variae lectiones and Baluzius notes (49)-(50) at the page foot not set; no editors' matter in the text block; overlapping lines between the images set once
nihil infirmitatem suam obfuisse quominus ad ⟨f⟩irmitatem coelestem plenissime perveniret, nec tantum indulgentia Dominica excitatum de grabato esse, sed ipsum grabatum suum reparatis et vegetatis viribus sustulisse. Et idcirco, quantum fide concipere et sentire nobis datur, mea sententia hae⟨c⟩ est, ut Christianus judicetur legitimus quisquis fuerit in Ecclesia lege et jure fidei divinam gratiam consecutus. Aut si aliquis existimat eos nihil consecutos eo quod aqua salutari tantum perfusi sint, sed inanes et vacui sunt, non decipiantur. ut si incommodum languoris evaserint et convaluerint, baptizentur, Si autem baptizari non possunt qui jam baptismo ecclesiastico sanctificati sunt cur in fide sua et Domini indulgentia scandalizantur? An consecuti sunt quidem gratiam Dominicam, sed breviore et minore mensura muneris divini ac Spiritus sancti, ut habeantur quidem christiani, non sint tamen caeteris adaequandi?
his infirmity was no hindrance to his arriving most fully at heavenly firmness, and that he was not only raised from his pallet by the Lord's indulgence, but, his strength restored and invigorated, himself took up his pallet. And therefore, so far as it is granted to us to conceive and perceive by faith, my opinion is this: that whoever has obtained divine grace in the Church by the law and right of faith should be judged a lawful Christian. Or if anyone thinks that they have obtained nothing because they only had the saving water poured over them, but are empty and void, let them not be deceived: so that, if they escape the affliction of their sickness and recover, let them be baptized. But if those who have already been sanctified by the Church's baptism cannot be baptized, why are they made to stumble in their faith and in the Lord's indulgence? Or have they indeed obtained the Lord's grace, but in a shorter and lesser measure of the divine gift and of the Holy Spirit, so that they are indeed to be held Christians, yet are not to be put on an equal footing with the rest?
XIV. Quin imo Spiritus sanctus non ad mensuram datur, sed super credentem totus infunditur, Nam si dies omnibus aequaliter nascitur, et si sol super omnes pari et aequali luce diffunditur, quanto magis Christus Sol et Dies verus in Ecclesia sua lumen vitae aeternae pari aequalitate largitur? Cujus aequalitatis sacramentum videmus in Exodo esse celebratum (Exod. XVI), cum de coelo manna deflueret et futurorum praefiguratione alimentum panis coelestis et cibum Christi venientis ostenderet. Illic enim sine discrimine vel sexus vel aetatis gomor a singulis aequaliter colligebatur. Unde apparebat Christi indulgentiam et coelestem gratiam postmodum secuturam aequaliter omnibus dividi sine sexus varietate, sine annorum discrimine, sine acceptione personae, super omnem Dei populum spiritalis gratiae munus infundi. Plane eadem gratia spiritalis, quae aequaliter in baptismo a credentibus sumitur, in conversatione atque actu nostro postmodum vel minuitur vel augetur; ut in Evangelio Dominicum semen aequaliter seminatur, sed pro varietate terrae aliud absumitur aliud in
XIV. Nay rather, the Holy Spirit is not given by measure, but is poured out whole upon the believer. For if the day rises equally for all, and if the sun is spread over all with like and equal light, how much more does Christ, the true Sun and Day, bestow in His Church the light of eternal life with like equality? The sacrament of this equality we see celebrated in Exodus (Exod. 16), when manna flowed down from heaven and, in a prefiguration of things to come, showed forth the nourishment of the heavenly bread and the food of Christ who was to come. For there, without distinction either of sex or of age, a gomor was gathered equally by each person. Whence it was apparent that the indulgence of Christ and the heavenly grace that was to follow afterwards would be distributed equally to all; that without difference of sex, without distinction of years, without respect of person, the gift of spiritual grace would be poured out upon all the people of God. Clearly the same spiritual grace, which is received equally by believers in baptism, is afterwards either diminished or increased in our conduct and action; just as in the Gospel the Lord's seed is sown equally, but according to the variety of the soil some is consumed, some into
Editors' notes and page, col. 1197
Footnotes
[Variae lectiones.] 11 ‹anchor: not visible in the foot images› · call in col (not visible) Christianus judicatur. quisquis Lam.
"He is judged a Christian. Whoever": Lamoignon.
12 ‹anchor: not visible in the foot images› · call in col (not visible) Si inanes Bod. 1, 2. Lam, Lim. Ebor. NC. 1.
"If empty": Bodleian 1 and 2, Lamoignon, "Lim." [as printed; Lincoln], York, New College 1.
13 ‹anchor: aequaliter colligebatur› · call in col 1197 Gomor singuli aequaliter colligebant Lam. NC. 2. Lin
"Each gathered a gomor equally": Lamoignon, New College 2, Lincoln.
14 ‹anchor: a credentibus sumitur› · call in col 1197 Aequaliter colligebantur Lam. Ebor. NC. 1.
"Were gathered equally": Lamoignon, York, New College 1.
15 ‹anchor: not visible in the foot images› · call in col (not visible) Baptizabantur Lam. NC. 1. Ebor.
"Were being baptized": Lamoignon, New College 1, York.
16 ‹anchor: not visible in the foot images› · call in col (not visible) Tentabantur Lam. Bod. 1, 2. Ebor. NC. 1.
"Were being tempted": Lamoignon, Bodleian 1 and 2, York, New College 1.
17 ‹anchor: not visible in the foot images› · call in col (not visible) In Moysen Lam. Lim. Ebor. NC. 1· 2.
"Into Moses": Lamoignon, "Lim." [as printed; Lincoln], York, New College 1 and 2.
18 ‹anchor: praevalere non possunt› · call in col 1198 Sic Lips. et vett. Praevalere posunt Oxon Rigalt. Pamel,
So the Leipzig [edition] and the old ones. "Can prevail" [posunt, as printed] the Oxford edition, Rigault, Pamelius.
19 ‹anchor: sua venena retinere› · call in col 1198 Retinere nesciunt Lam. Ebor. NC. 1. Bod. 2.
"Cannot keep": Lamoignon, York, New College 1, Bodleian 2.
20 ‹anchor: spiritus nequam› · call in col 1198 An spiritus nequam Lam. Ebor. NC. 1. Bod. 2. Possunt et spiritus Oxon. Pamel. Rigalt.
"Whether the wicked spirits": Lamoignon, York, New College 1, Bodleian 2. "The spirits too can" the Oxford edition, Pamelius, Rigault.
[St. Baluzii notae.] (printed under page 650)
(51) ‹anchor: not visible in the foot images› · call in col (not visible)
Ad firmitatem coelestem. Codex Fuxensis, ad firmitatem coelesti gratia plenissime posset pervenire.
To heavenly firmness. The Foix manuscript: "could come most fully to firmness by heavenly grace".
(printed under page 650)
(52) ‹anchor: not visible in the foot images› · call in col (not visible)
Scandalizantur. Ita veteres editiones et quatuor libri veteres. Manutius et post eum alii scripserunt scandalizantur. Quae lectio nititur auctoritate decem veterum exemplarium. Ego praefero veterem, uti meliorem, meo quidem judicio. Erunt fortassis qui aliter sentient.
Are scandalized. So the old editions and four old books. Manutius and others after him wrote scandalizantur [so printed, the same word: one of the two readings is evidently misprinted]. That reading rests on the authority of ten old copies. I prefer the old one as better, in my judgement at least. Perhaps there will be some who think otherwise.
(printed under page 650)
(53) ‹anchor: manna deflueret› · call in col 1197
Manna deflueret. Codex Sancti Arnulphi, depflueret. Recte profecto. Ps. LXXVIII; Et pluit illis manna ad manducandum. Collumella, lib. X: Inque sinus matris violento depluit imbre. Tibullus lib. X, eleg. 5: Multus ut in terras deplueretque lapis. Tertullianus in libro de Patientia, post mannae escabilem pluviam.
The manna flowed down. The manuscript of Saint Arnulf: depflueret [as printed; evidently deplueret, "rained down"]. Rightly, indeed. Psalm 77 [78]: "And he rained down manna on them to eat." Columella, book 10: "And it rained down into the mother's lap in a violent shower." Tibullus, book 10 [sic], elegy 5: "and as many a stone rained down upon the earth." Tertullian in the book On Patience: "after the edible rain of manna".
(printed under page 650)
(54) ‹anchor: ostenderet› · call in col 1197
Ostenderet. Quatuor libri veteres, exprimeret,
Showed. Four old books: exprimeret ("expressed").
(printed under page 650)
(55) ‹anchor: not visible in the foot images› · call in col (not visible)
Tentabantur. Viginti et unus libri veteres habent tentabantur. Sed tamen iidem, paucis exceptis, et quinque Anglicani habent paulo ante baptizantur. At Beccensis et editio Morellii habent baptizantur.
Were being tempted. Twenty-one old books have tentabantur. Yet the same books, with few exceptions, and five English ones have baptizantur ("are baptized") a little before. And the Bec manuscript and Morel's edition have baptizantur.
(printed under page 650)
(56) ‹anchor: not visible in the foot images› · call in col (not visible)
In nube et in mari. Haec non existant in codice Sancti Arnulphi.
In the cloud and in the sea. These words are not found in the manuscript of Saint Arnulf.
(printed under page 650)
Page
- running head: 1197 PARS I. — MONUMENT[A] (cut off at the image edge)
- marginal letters: A ‹centi nihil infirmitatem›; B ‹nicam, sed breviore›; C ‹Unde apparebat Christi›; D ‹(51) Ad firmitatem caelestem› (in the Baluze notes at the page foot, not in the text block)
- old-edition numerals: 1150 after ‹sacramentum›
- other: column begins with the fragment "centi", the rest of a word broken from the previous column; "⟨f⟩irmitatem" in line 2: the f is damaged and reads like l; "hae⟨c⟩": the c is damaged; "eadem" (C section) printed with a faded first letter that resembles c, set as eadem; "decipiantur. ut" and "baptizentur, Si" punctuation set as printed; Baluze note calls (51)-(54) and superior variant calls omitted; Variae lectiones and St. Baluzii notae at the page foot not set; column ends mid-sentence with "in"
multiformem copiam vel tricesimi vel sexagesimi vel centesimi numeri fructu exuberante cumulatur. Adhuc vero cum singuli ad denarium vocentur, quid est ut quod a Deo aequaliter distribuitur humana interpretatione minuatur?
manifold abundance, with the fruit of the thirtieth or the sixtieth or the hundredth number overflowing, is heaped up. Furthermore, since each one is called to the denarius, why should what is distributed equally by God be diminished by human interpretation?
XV. Quod si aliquis in illo movetur quod quidam de iis qui aegri baptizantur spiritibus adhuc immundis tentantur, sciat diaboli nequitiam pertinacem usque ad aquam salutarem valere, in Baptismo vero omne nequitiae suae virus amittere. Quod exemplum cernimus in rege Pharaone, qui, diu reluctatus et in sua perfidia demoratus tandiu resistere potuit et praevalere donec ad aquam veniret: quo cum venisset, et victus est et extinctus. Mare autem illud sacramentum baptismi fuisse declarat beatus apostolus Paulus dicens: Nolo enim vos ignorare, fratres, quia patres nostri omnes sub nube fuerunt, et omnes per mare transierunt, et omnes in Moyse baptizati sunt in nube et in mari (I Cor. X, 1, 2, 6). Et addidit dicens: Haec autem omnia figurae nostrae fuerunt. Quod hodie etiam geritur, ut per exorcistas voce humana et potestate divina flagelletur et uratur et torqueatur diabolus, et cum exire se et homines Dei dimittere saepe dicat, in eo tamen quod dixerit fallat, et id quod per Pharaonem prius gestum est eodem mendacio obstinationis e⟨t⟩ fraudis exerceat. Cum tamen ad aquam salutarem atque ad baptismi sanctificationem venitur, scire debemus et fidere quia illic diabolus opprimitur, et homo Deo dicatus divina indulgentia liberatur. Nam si sicut scorpii et serpentes, qui in sicco praevalent, in aquam praecipitati praevalere uon possunt aut sua venena retinere, sic et spiritus nequam, qui scorpii et serpentes appellantur, et tamen per nos data a Domino potestate calcantur, permanere ultra non possunt in hominis corpore, in quo baptizato in sanctificato incipit Spiritus sanctus habitare.
XV. But if anyone is troubled by this, that some of those who are baptized when sick are still tempted by unclean spirits, let him know that the obstinate wickedness of the devil has power up to the saving water, but in Baptism loses all the poison of its wickedness. We see an example of this in King Pharaoh, who, having long struggled against [God] and lingered in his faithlessness, was able to resist and prevail only until he came to the water; when he had come to it, he was both conquered and destroyed. And the blessed apostle Paul declares that that sea was a sacrament of baptism, saying: For I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized in Moses in the cloud and in the sea (1 Cor. 10:1–2, 6). And he added, saying: Now all these things were figures of us. This is also done today, so that through the exorcists, by human voice and divine power, the devil is scourged and burned and tortured; and though he often says that he is going out and releasing the men of God, yet in what he has said he deceives, and with the same lie of obstinacy and fraud he carries on what was done before through Pharaoh. Yet when one comes to the saving water and to the sanctification of baptism, we ought to know and to trust that there the devil is overpowered, and the man dedicated to God is set free by divine indulgence. For if, just as scorpions and serpents, which prevail on dry ground, cannot prevail or retain their venom when thrown into water, so also the wicked spirits, which are called scorpions and serpents and yet are trodden down by us through the power given by the Lord, can no longer remain in the body of a man in whom, baptized and sanctified, the Holy Spirit begins to dwell.
XVI. Hoc denique et rebus ipsis experimur, ut necessitate urgente in aegritudine baptizati et gratiam consecuti careant immundo spiritu quo antea
XVI. This, finally, we also experience in actual fact, that those who were baptized in sickness under the pressure of necessity, and obtained grace, are free of the unclean spirit by which before
Editors' notes and page, col. 1198
Page
- running head: MONUMENTA VETERUM. 1198 (left part of the running head cut off at the image edge)
- marginal letters: A ‹multiformem copiam vel tricesimi›; B ‹clarat beatus apostolus›; C ‹sicco praevalent, in aquam›; D ‹Tibullus lib. x, eleg. 5› (in the Baluzii notae at the page foot)
- old-edition numerals: 1151 after ‹apostolus›
- other: sexagesimi: final i at the image's right edge, partly cut; e⟨t⟩ fraudis: t damaged, prints like "ei"; worn type read as e/c in perfidia, resistere, praevalere, sanctificationem; Variae lectiones (12-20) and St. Baluzii notae (54-56) at the page foot not set; the column ends mid-sentence at antea
movebantur, et laudabiles ac probabiles in Ecclesia vivant, plusque per dies singulos in augmentum coelestis gratiae per fidei incrementa proficiant. Et contra saepe nonnulli de illis qui sani baptizantur, si postmodum peccare coeperint, spiritu immundo redeunte quatiuntur; ut manifestum sit diabolum in baptismo fide credentis excludi, si fides postmodum defecerit, regredi. Nisi si justum quibusdam videtur ut illi qui extra Ecclesiam apud adversarios et antichristos profana aqua polluuntur baptizati judicentur, hi vero qui in Ecclesia baptizantur minus indulgentiae et gratiae divinae consecuti esse videantur, et tantus honor habeatur haereticis ut inde venientes non interrogentur utrumne loti sint an perfusi, utrumne clinici sint an peripatetici. apud nos autem de integra fidei veritate detrahatur, et baptismo ecclesiastico majestas sua et sanctitas derogetur.
they were troubled, and they live praiseworthy and approved lives in the Church, and advance more and more day by day towards the increase of heavenly grace through the growth of their faith. And on the contrary, some of those who are baptized in health are often, if afterwards they have begun to sin, shaken by the unclean spirit returning; so that it is manifest that the devil is shut out in baptism by the faith of the believer, and returns if faith afterwards has failed. Unless perhaps it seems just to some that those who are polluted with profane water outside the Church, among adversaries and antichrists, should be judged baptized, while those who are baptized in the Church should seem to have obtained less of pardon and of divine grace; and that such honour should be paid to heretics that those who come from there are not asked whether they were washed or sprinkled, whether they are clinics or peripatetics, while among us something is taken away from the whole truth of the faith, and ecclesiastical baptism is stripped of its majesty and holiness.
XVII. Rescripsi, fili charissime, ad litteras tuas quantum parva nostra mediocritas valuit, et ostendi quid non tantum in nobis est sentiamus, nemini praescribentes quonimus statuat quod putat unusquisque praepositus actus sui rationem Domino redditurus, secundum quod beatus apostolus Paulus in epistola sua ad Romanos scribit et dicit: Unusquisque nostrum pro se rationem dabit. Non ergo nos invicem judicemus (Rom. XIV, 12). Opto te, fili charissime, semper bene valere.
XVII. I have written back to your letter, dearest son, as far as our small mediocrity was able, and I have shown what we think, so far as lies in us, prescribing to no one so as to prevent each prelate from deciding what he thinks right, since he will render to the Lord an account of his conduct, according to what the blessed apostle Paul writes and says in his epistle to the Romans: Each one of us will give account for himself. Let us therefore not judge one another (Rom. 14:12). I wish you, dearest son, always to fare well.
Editors' notes and page, col. 1199
Footnotes
[Variorum notae.] (printed under page 651)
(57) ‹anchor: not visible in the foot images› · call in col (not visible)
Clinici an Peripatetici. Nisi constaret hic agi de clinis, id est paralyticis, facile putarem legendum esse Cynici propter haec verba Senecae ex epistola XXIX: Sed idem hoc omnes ex omni domo conclamabant, Peripatetici, Academitici, Stoici, Cynici.
Clinics or Peripatetics. Were it not clear that the bedridden, that is, paralytics, are meant here, I should readily think one ought to read Cynici ("Cynics"), because of these words of Seneca in Letter 29: "But all of them, from every school, cried out this same thing: Peripatetics, Academics [Academitici, as printed], Stoics, Cynics."
(printed under page 651)
(58) ‹anchor: not visible in the foot images› · call in col (not visible)
Fili charissime. Codex Sancti Arnulphi habet frater.
Dearest son. The manuscript of Saint Arnulf has frater ("brother").
(printed under page 651)
Page
- running head: 1199 DE HAERETICORUM BAPTISMATE. 1200
- marginal letters: A movebantur, et laudabiles / perfusi, utrumne clinici; B (none); C (none); D (none)
- old-edition numerals: 1152 after judicemus; 1153 after fortasse
- other: the top of the page is two columns (left, then right), set as one paragraph since the sentence runs across; "peripatetici. apud" has lowercase apud as printed after a removed note call (57). "quid non tantum in nobis est sentiamus" is set as printed; it probably stands for "quid nos, quantum in nobis est, sentiamus", and the English follows that sense. In the scan "el", "luerunt", "affirmel" and similar look like t/f read as l; these are set et, fuerunt, affirmet and are UNSURE. "assertatores" is set as printed (perhaps for assertores). No full stop is printed after "Hactenus Pagius"; the English divides the sentences by sense. Editors' matter following the letter (next unit, not set here): title "CONCILIUM ICONIENSE CONTRA CATAPHRYGAS" with its subtitle, the introduction "Concilium Iconiense habitum est" (from Baronius), and "Certum est, inquit Pagius". The Variorum notae (57) and (58) at the page foot are not set.
- other: the column continues with CONCILIUM ICONIENSE CONTRA CATAPHRYGAS (another unit); not set here
- other (Q1): the QA column images show the right-hand (top) column only to its first letters; its text (perfusi … valere) was checked by line starts only. "quonimus" (for quominus) is set in that stretch and not verified against the page here (UNSURE).