PL 3 · cols. 1023–1032

S. Cyprianus, Epistola ad Stephanum papam (de Marciano Arelatensi)

Editors' preface

EPISTOLAE QUAE AD S. STEPHANUM I PAPAM ATTINENT.

LETTERS WHICH RELATE TO ST STEPHEN I, POPE.

EPISTOLA. S. CYPRIANI CARTHAGINENSIS EPISCOPI AD STEPHANUM PAPAM.

LETTER OF ST CYPRIAN, BISHOP OF CARTHAGE, TO POPE STEPHEN.

(Erasm. III, 13; Pamel. Rigalt. Baluz. LXVII; Paris. LXVI; Oxon. Lips. XVIII; Coustant. Epist. Rom. Pontif., t. I, col. 211).

(Erasmus III, 13; Pamelius, Rigault, Baluze LXVII; Paris LXVI; Oxford, Leipzig XVIII; Coustant, Letters of the Roman Pontiffs, vol. I, col. 211.)

ARGUMENTUM. — Ut litteris ad episcopos Galliarum missis curet, ne Marcianus Arelatensis episcopus, Novatiano addictus, necdum se abstentum esse amplius glorietur; simulque operam det, aliis litteris in Provinciam et ad plebem Arelatensem scriptis, alium cpiscopum ejus loco subrogari.

ARGUMENT. — That by a letter sent to the bishops of the Gauls he should see to it that Marcianus, bishop of Arles, an adherent of Novatian, may no longer boast that he has not yet been excluded from communion; and at the same time that he should take pains, by another letter written to the Province and to the people of Arles, that another bishop be substituted in his place.

CYPRIANUS STEPHANO FRATRI SALUTEM.

CYPRIAN TO STEPHEN, HIS BROTHER, GREETING.

I. Faustinus collega noster, Lugduni consistens,

I. Faustinus our colleague, residing at Lyons,

Editors' notes and page, col. 1023

Page

running head: 1023 S. STEPHANUS PAPA I[...] (cut off at the image edge)
marginal letters: A stolam videlicet quam; B testatur,quod quaerendum; C ac subinde. « Non est; D CYPRIANUS STEPHANO FRATRI SALUTEM.
old-edition numerals: 989 after certe
other: first word "stolam" is the end of epistolam broken from the previous column; "Cyprianum" has a damaged final m, read as m; full-width title lines not set: EPISTO[LAE] / QUAE AD S. STEPHANUM I [...] / EPISTOLA (1[...] / S. CYPRIANI CARTHAGINENSIS EPISCOP[I] / (Erasm. III, 13; Pamel. Rigalt. Baluz. LXVII; Paris. ...), all after the rule below "admissi sunt?"; editors' Argumentum ("Ut litteris ad episcopos Galliarum") printed across both columns and cut off, not set; Variae lectiones and Variorum notae at the page foot not set; salutation and ABSTINENDOS printed in small capitals
other: a full-width band stands across cols 1023/1024 in mid-page: the 1 paragraph(s) above it in col 1024 are set here, after the 2 above it in col 1023 (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 STEPHANO FRATRI SALUTEM.
running head: 1023 S. STEPHANUS PAPA ET MARTYR. 1024
marginal letters: A ‹stolam videlicet quam in Orientem misit› (Notitia, previous unit); B ‹testatur, quod quaerendum non sit› (Notitia); C ‹ac subinde. Non est autem› (Notitia); D (right column, beside ‹frater charissime›)
old-edition numerals: 989 after ‹certe› (Notitia, previous unit); 990 after ‹Et vero› (Notitia, previous unit)
other (Q2): the band's title lines, the editions line "(Erasm. III, 13; … col. 211)" and the Argumentum are now set in the part (the editions line added by Q2); the call "(1)" after EPISTOLA points to the Variorum notae and is not set in the source
misprints kept as printed: cpiscopum (Argumentum; for episcopum)

PL 3:1024

frater charissime, semel atque iterum mihi scripsit, significans ea, quae etiam vobis scio utique

dearest brother, has written to me once and again, indicating those things which I know have surely also

Editors' notes and page, col. 1024

Footnotes

Variae lectiones. 1 ‹quae etiam› · call in col 1024 Quae etiam Ver Man.

"Which also": Ver(onensis) and Man(uscript reading).

Variorum notae. (printed under page 563)

(1) ‹EPISTOLA› · call in col 1024

Clarissimus editor Oxoniensis, tametsi veteres Cypriani codices circiter viginti a se evolutos dicit, in nullum incidisse se fatetur, qui epistolam hanc contineret. Verum hoc etiam aliis, quarum (continues)

The most distinguished Oxford editor, although he says that he examined some twenty old codices of Cyprian, confesses that he came upon none that contained this letter. But this also to others, whose (continues)

(printed under page 563)

Footnotes

(printed under page 564)

(2) ‹In eadem provincia› · call in col 1025

In eadem provincia. Id est in eadem provincia in qua Faustinus erat episcopus, in Narbonensi nimirum solida, quae tum complectebatur etiam Lugdunensem et Viennensem. Ammianus Marcellinus, lib. XV; Regebantur autem Galliae omnes potestate in partes divisa quatuor, quarum Narbonensis una Viennensem intra se continebat et Lugdunensem. Hinc quoque sumi conjectura potest Lugdunum pertinuisse ad provinciam Narbonensem, quod cum ea civitas condita est, uti jusserat Senatus Romanus, condita est pro iis qui Vienna ab Allobrogibus expulsi erant. Viennam porro Dio Cassius, lib. XLVI, scribit fuisse provinciae Narbonensis oppidum. Itaque urbs nova vicina Viennae contributa haud dubie est si provinciae in qua sita erat Vienna, praesertim cum ea condita sit pro Viennensibus expulsis qui consederant eo loco ubi nunc Lugdunum est. Mirum itaque videri non debet Faustinum fuisse sollicitum de statu Ecclesiae quae sita erat in ea provincia in qua ipse episcopus erat. Perseverasse diu hunc ordinem ut Lugdunum censeretur esse in provincia Narbonensi solida, hinc quoque colligi posse videtur quod Eucherius episcopus Lugdunensis interfuit concilio quod Hilarius Arelatensis, qui tum duarum Narbonensium metropolitanus erat, ut fidem faciunt etiam epistolae papae Zosimi, celebravit apud Arausicam, cum episcopis civitatum solidae Narbonensis, in quo concilio delegata cura est Hilario, utpote metropolitano eorum episcoporum qui ei conventui intererant, uti episcopos qui defuerant, commoneret ne deinceps detrectarent adesse in synodis, ut patet ex canone 29 ejusdem concilii. Itaque male scripsi in notis ad Agobardum Marcianum non fuisse episcopum in eadem provincia in qua Faustinus erat episcopus. BALUZ.

"In the same province": that is, in the same province in which Faustinus was bishop, namely in the undivided Narbonensis, which then included also the Lugdunensis and the Viennensis. Ammianus Marcellinus, book 15: "All the Gauls were governed under authority divided into four parts, of which the Narbonensis alone contained within itself the Viennensis and the Lugdunensis." From this too one may conjecture that Lyon belonged to the province of Narbonensis, because when that city was founded, as the Roman Senate had ordered, it was founded for those who had been driven out of Vienne by the Allobroges. Dio Cassius, book 46, further writes that Vienne was a town of the province of Narbonensis. So the new city near Vienne was no doubt attached to [printed "si"; read "ei"] the province in which Vienne lay, especially since it was founded for the expelled Viennese who had settled in the place where Lyon now is. It should not seem strange, then, that Faustinus was concerned for the state of a Church lying in the province in which he himself was bishop. That this arrangement, by which Lyon was reckoned to be in the undivided province of Narbonensis, lasted long can, it seems, also be gathered from this: Eucherius, bishop of Lyon, took part in the council which Hilary of Arles — then metropolitan of the two Narbonensian provinces, as the letters of Pope Zosimus also attest — held at Orange with the bishops of the cities of undivided Narbonensis; in which council Hilary, as metropolitan of the bishops attending that assembly, was charged to admonish the bishops who had been absent not to refuse in future to attend synods, as appears from canon 29 of the same council. So I wrote wrongly in my notes on Agobard that Marcianus was not a bishop in the same province in which Faustinus was bishop. BALUZE.

(printed under page 564)

(3) ‹Marcianus› · call in col 1025 or 1026 (not visible)

Marcianus. Vetus auctor altercationis Synagogae et Ecclesiae, c. 29, Marcianum quemdam memorat inter veteres haereticos. Sed non puto eum respexisse ad Arelatensem. Legendum esse Marcionem probant veteres editiones epistolae ad Jubaianum, in quibus scriptum est, maxime cum in eodem animadverterim etiam Marciani fieri mentionem. Pro quo certum est reponi debere Marcionis, ut habent posteriores editiones. Et tamen cujusdam Marciani veteris haeretici mentionem facit Eusebius l. VI, c. 12. BALUZ.

"Marcianus": the old author of the Altercation of the Synagogue and the Church, ch. 29, mentions a certain Marcianus among the old heretics. But I do not think he had the bishop of Arles in view. That "Marcion" should be read is shown by the old editions of the letter to Jubaianus, in which is written: "especially since I have noticed in the same a mention also of Marcianus being made." In its place it is certain that "of Marcion" should be restored, as the later editions have. And yet Eusebius, book 6, ch. 12, mentions a certain Marcianus, an old heretic. BALUZE.

(printed under page 564)

(4) ‹Ecclesiae unitate› · call in col 1025 or 1026 (not visible)

Ecclesiae unitate. Corb. ms. veritate; et mox, sacerdotis confessione, ubi in vulgatis, sacerdotii consensione. Magis placet cum Corb. sacerdotum consensione; maxime cum infra legamus: Copiosum corpus est sacerdotum; et inferius, de collegio sacerdotum, non sacerdotii. COUSTANT. Hanc lectionem, quae bona est, non inveni nisi in (continues)

"The unity of the Church": the Corbie manuscript has "truth"; and shortly after, "the confession of the priest", where the printed editions have "the consensus of the priesthood". It is better, with the Corbie manuscript, to read "the consensus of the priests" (sacerdotum), especially since we read below, "The body of priests is abundant", and further on, "of the college of priests", not "of the priesthood". COUSTANT. This reading, which is a good one, I have found only in (continues)

(printed under page 564)

Page

running head: …YPRIANI AD S. STEPHANUM. 1026 (left edge cut off; presumably EPISTOLA CYPRIANI AD S. STEPHANUM)
marginal letters: A ‹Marcianus (3) Arelate consistens›; B ‹qui errorem Rigaltianae editionis› (in the notes); C ‹pro Viennensibus expulsis› (in the notes); D ‹eadem provincia in qua Faustinus› (in the notes)
old-edition numerals: (none)

PL 3:1027

a corporis nostri et sacerdotum consensione discesserit, tenens haereticae praesumptionis durissimam pravitatem: ut servis Dei poenitentibus et dolentibus, et Ecclesiam lacrymis et gemitu et dolore pulsantibus, divinae pietatis et lenitatis paternae solatia et subsidia claudantur, nec ad fovenda vulnera admittantur vulnerati, sed sine spe pacis et communicationis relicti, ad luporum rapinam et praedam diaboli projiciantur. Cui rei nostrum est consulere et subvenire, frater charissime, qui divinam clementiam cogitantes, et gubernandae Ecclesiae libram tenentes, sic sensuram vigoris peccatoribus exhibemus, ut tamen lapsis erigendis, et curandis vulneratis, bonitatis et misericordiae divinae medicinam non denegemus.

from the agreement of our body and of the priests has departed, holding the most harsh depravity of heretical presumption: so that to the servants of God who repent and grieve, and who knock at the Church with tears and groaning and grief, the consolations and supports of divine mercy and fatherly gentleness are shut off, and the wounded are not admitted to have their wounds tended, but, left without hope of peace and communion, are thrown out to be the plunder of wolves and the prey of the devil. It is for us to take counsel and bring help in this matter, dearest brother, who, bearing in mind the divine clemency and holding the balance of governing the Church, so show the censure of rigour towards sinners that we nevertheless do not refuse the medicine of divine goodness and mercy for raising up the lapsed and healing the wounded.

II. Quapropter facere te oportet plenissimas litteras ad coepiscopos nostros in Galliis constitutos, ne ultra Marcianum pervicacem et superbum, et divinae pietatis ac fraternae salutis inimicum, collegio nostro insultare patiantur, quod necdum a nobis videatur abstentus, qui jam pridem

II. Therefore you ought to write very full letters to our fellow bishops established in the Gauls, so that they no longer allow Marcianus, obstinate and proud, and an enemy of divine mercy and of brotherly salvation, to insult our college, on the ground that he does not yet seem to have been excluded by us, he who has for a long while

Editors' notes and page, col. 1027

Footnotes

Variae lectiones. 2 ‹discesserit› · call in col 1027 Disjunxerit Corb. Remb. Erasm. Se diviserit Tur.

"Has disjoined": Corbie manuscript, Remboltus, Erasmus. "Has separated himself": Tours manuscript.

3 ‹et dolentibus› · call in col 1027 Dolentibus Ecclesiam lacrymis Ver. Man.

"Grieving the Church with tears": Verona manuscript, Manutius.

4 ‹coepiscopos nostros in Galliis› · call in col 1027 In Gallia. Ver.

"In Gaul" (singular): Verona manuscript.

5 ‹—› · call not visible in image Jactat et praedicat, hostis Corb.

"He boasts and proclaims, an enemy": Corbie manuscript.

6 ‹—› · call not visible in image Se sancta Ver.

"Himself holy …": Verona manuscript.

7 ‹—› · call not visible in image Se foras Baluz.

"Himself outside": Baluze.

Variorum notae. (printed under page 565)

(4) (continued) · call on the previous page

editionibus Manutii et Morellii, in codice Fuxensi et in Carnotensi. Reliqui libri veteres et veteres editiones habent veritate. BALUZ. Oxon. editor habet eamdem lectionem, ulla varietate sine.

the editions of Manutius and Morel, in the Foix codex and in the Chartres one. The other old books and old editions have "truth". BALUZE. The Oxford editor has the same reading, without any variant.

(printed under page 565)

(5) ‹discesserit› · call in col 1027

Discesserit. Ita idem liber Fuxensis et editio Manutii. Codex Corbeiensi, Remboltus, et Erasmus praeferunt disjunxerit. Deest autem utraque lectio in duobus antiquis exemplaribus et in editione Spirensi. In codice Turonensi legitur se diviserit. Ut vel hinc appareat non posse constitui certam lectionem. BALUZ.

"Has departed": so the same Foix book and the edition of Manutius. The Corbie codex, Remboltus and Erasmus display "has disjoined". Both readings are missing in two old copies and in the Speyer edition. In the Tours codex one reads "has separated himself". So that even from this it is plain that no certain reading can be established. BALUZE.

(printed under page 565)

(6) ‹durissimam pravitatem› · call in col 1027

Haereticae praesumptionis durissimam pravitatem. Hic proprie stringit in Novatianos, qui lapsorum poenitentiam respuebant. Quae secta, sive disciplina, solam duritiam continebat. Proptereaque homines istos epistola proxime sequente durissimos dicet. Haec vero forma loquendi clarissime testatur ejusdem esse auctoris utramque epistolam. Sed et ista quae hic passim occurrunt, Marcianum pervicacem et superbum, fraternae salutis inimicum, et, fratres nostros crudeliter despici, et Marcianus pietatis et misericordiae adversarius, ab Cypriani manu et genio proculdubio sunt. Ipse Epist. LVII, sub finem, Novatiani disciplinam ait esse duritiam humanae crudelitatis.

"The most hard depravity of heretical presumption": here he strikes properly at the Novatianists, who spurned the penance of the lapsed. That sect, or discipline, consisted of hardness alone. And therefore in the very next letter he will call those men "most hard". This manner of speaking testifies most clearly that both letters are by the same author. And the expressions found here and there in this one — "Marcianus, obstinate and proud, an enemy of his brothers' salvation", "our brothers cruelly despised", and "Marcianus, adversary of piety and mercy" — are beyond doubt from Cyprian's hand and genius. He himself, letter 57, towards the end, says that Novatian's discipline is "the hardness of human cruelty".

(printed under page 565)

(7) ‹poenitentibus› · call in col 1027

Poenitentibus. Hanc vocem non inveni nisi in editione Manutii et in libro Fuxensi. Puto autem illam non pertinere ad hunc locum. Melius, ut arbitror, reliqui codices, quamvis mendosi in hoc loco, servis Dei pro eo dolentibus. Quo etiam modo scriptum est ab Erasmo. In codice Corbeiensi et in Turonensi legitur facientibus pro dolentibus, manifesto errore, nisi legatur satisfacientibus. Sane versiculus positus sub hoc vocabulo in Corbeiensi indicare videtur esse delendum. BALUZ. Iterum edit. Oxon. cum eo consentientem neglexit Baluz. EDD.

"To the penitent": I have found this word only in the edition of Manutius and in the Foix book. I think, however, that it does not belong to this place. Better, I judge, the other codices, though faulty in this place: "the servants of God grieving for him". This is also how Erasmus wrote it. In the Corbie codex and in the Tours one, "doing" is read for "grieving", a manifest error, unless "making satisfaction" be read. Indeed the little line placed under this word in the Corbie codex seems to indicate that it is to be deleted. BALUZE. Again Baluze ignored the Oxford edition, which agrees with him. EDITORS.

(printed under page 565)

(8) ‹peccatoribus exhibemus› · call in col 1027

Peccatoribus. Codex Fuxensis, peccatoribus increpandis exhibemus. Ubi puto vocem increpandis esse ex glossemate. BALUZ.

"To sinners": the Foix codex has "we show to sinners who are to be rebuked", where I think the word "who are to be rebuked" comes from a gloss. BALUZE.

(printed under page 565)

(9) ‹plenissimas litteras› · call in col 1027

Plenissimas litteras. Non quae rerum capita summatim perstringunt, et breves dicuntur; sed quae quaestionis totius de lapsis, statum accurate tractant. Ita in Honorii et Theod. lege de Naviculariis per Africam opponuntur: per libellum aditio, et plenaria interpellatio. COUSTANT.

"A very full letter": not one that touches the heads of matters in summary and is called "brief", but one that treats accurately the state of the whole question of the lapsed. So in the law of Honorius and Theodosius on the shipmasters throughout Africa, these are set against each other: "approach by petition, and full representation". COUSTANT.

(printed under page 565)

(10) ‹[Qui jampridem]› · call not visible in image

Qui jampridem. Haec et sequentia usque ad hostis Ecclesiae judicatus non exstare in codice Corbeiensi notat Rigaltius. Ego miror ejus indiligentiam in hoc loco, cum certum sit ea omnia exstare in codice Corbeiensi. BALUZ.

"Who long since": Rigault notes that these words and what follows, as far as "judged an enemy of the Church", are not in the Corbie codex. I wonder at his carelessness in this place, since it is certain that all of it is in the Corbie codex. BALUZE.

(printed under page 565)

(11) ‹[Legatos misisset]› · call not visible in image

Legatos misisset. Maximum scilicet, Augendum, Longinum et Machaeum, quos primum Africa communicatione sua cohibendos censuerunt, uti epist. I, ad Cornelium n. 1, testatur Cyprianus, quique paulo post, Cornelio, epist. V, teste, Carthagine pulsi sunt. Unde concilium, quod hic memoratur, ante anni 231 exitum habitum fuisse colligimus. Primam idam Novatiani legationem ad Afros brevi altera secuta est, de qua Cornelius, epist. V, Cyprianum monet. COUSTANT.

"Had sent envoys": namely Maximus, Augendus, Longinus and Machaeus, whom the Africans [printed "Africa"] at first decided to keep from their communion, as Cyprian testifies in letter 1 to Cornelius, no. 1, and who a little later, on the testimony of Cornelius, letter 5, were driven out of Carthage. Hence we gather that the council mentioned here was held before the end of the year 231 [so the image appears to read; the sense requires 251]. That first embassy of Novatian to the Africans [printed "idam", for "illam"] was shortly followed by another, of which Cornelius warns Cyprian in letter 5. COUSTANT.

(printed under page 565)

(12) ‹[A concilio plurimorum sacerdotum]› · call not visible in image

A concilio plurimorum sacerdotum. De his Euseb. l. VI, c. 43, agit, synodum sexaginta episcoporum fuisse scribens. Et ex Cornelii litteris ad Fabium Antiochenum postquam meminit τῆς Ῥωμαίων συνόδου, illis subjungit, τὰ δόξαντα πᾶσι τοῖς κατὰ τὴν Ἰταλίαν καὶ Ἀφρικὴν καὶ τὰς αὐτόθι χώρας. FELL.

"By a council of very many bishops": Eusebius treats of these, book 6, ch. 43, writing that it was a synod of sixty bishops. And from Cornelius's letter to Fabius of Antioch, after he has mentioned "the synod of the Romans", he adds to it "the decisions of all those in Italy and Africa and the regions there". FELL.

(printed under page 565)

(13) ‹[Adulteram cathedram]› · call not visible in image

Adulteram cathedram, Novatianus supra ep. II ad Cornelium, n. 1, adulterum et contrarium caput nuncupatur, quippe qui, ut loquitur Cyprianus sub finem ep. LII ad Antonianum, episcopo in Ecclesia a sexdecim episcopis facto, adulter atque extraneus episcopus fieri a desertoribus per ambitum nititur. COUSTANT.

"An adulterous chair": Novatian, above, in letter 2 to Cornelius, no. 1, is called "an adulterous and rival head", since, as Cyprian says towards the end of letter 52 to Antonianus, "when a bishop had been made in the Church by sixteen bishops, he strives by intrigue to be made an adulterous and alien bishop by deserters". COUSTANT.

(printed under page 565)

(14) ‹nuper retuso› · call in col 1028

Novatiano nuper refuso. Ante triennium, quando missi in Africam, ut Epistola XLI dicitur, a Novatiano Maximus presbyter, et Augendus diaconus et Machaeus quidam et Longinus. FELL.

"Novatian lately repulsed" [the lemma is printed "refuso"; the text has "retuso"]: three years before, when, as letter 41 says, Maximus the presbyter, and Augendus the deacon, and a certain Machaeus, and Longinus were sent into Africa by Novatian. FELL.

(printed under page 565)

(15) ‹per totum orbem› · call in col 1028

Per totum orbem. Istud maxime dicere licuit postquam contigit quod de totius Orientis ad unitatem regressi concordia Dionysius Alexandrinus in ep. III subsequente scribit. FELL.

"Throughout the whole world": this could be said above all after there came about what Dionysius of Alexandria writes, in letter 3 below, of the concord of the whole East returned to unity. FELL.

(printed under page 565)

(16) ‹adulatores› · call in col 1028

Adulatores, Fautores Novatiani, sequaces, asseclas, qualis erat Marcianus. RIGALT.

"Flatterers": supporters of Novatian, followers, hangers-on, such as Marcianus was. RIGAULT.

(printed under page 565)

(17) ‹in Provinciam› · call in col 1028

Dirigantur in provinciam. Vere adnotatum est a Cicerone omnem conjecturam ingeniis hominum (continues)

"Let [letters] be directed into the Province": it was truly remarked by Cicero that every conjecture (continues)

(printed under page 565)

Page

running head: 1027 S. STEPHANUS PAPA E[T] (cut off at the right edge of the image)
marginal letters: A ‹que a corporis nostri et sacerdotum consensione›; B ‹II. Quapropter facere te oportet plenissi-›; C ‹rensi. In codice Turonensi› (in the Variorum notae); D ‹tem illam non pertinere ad hunc locum› (in the Variorum notae)
old-edition numerals: 992 after ‹nec ad›; 993 before ‹II. Quapropter›
other: column begins with "que", the end of a word broken from the previous column (evidently atque), rendered "and"; full-width headings "Variae lectiones" and "Variorum notae" stand across the page foot between text and apparatus, cut off at the right edge, not set; Variae lectiones and Variorum notae (notes 4-9 in this column) left for the later pass; no editors' matter in the text block
other (Q2): notes (14)–(17), printed under page 565 with their calls in col 1028, added; (17) continues under page 566
misprints kept as printed: sensuram (for censuram)

PL 3:1028

jactat et praedicat quod Novatiano studens et ejus pervicaciam sequens, a communicatione se nostra segregaverit: cum Novatianus ipse, quem sequitur, olim abstentus et hostis Ecclesiae judicatus sit: et cum ad nos in Africam legatos misisset optans ad communionem nostram admitti, hinc a concilio plurimorum sacerdotum, qui praesentes eramus sententiam retulerit, se foris esse coepisse, nec posse a quoquam nostrum sibi communicari, qui episcopo Cornelio in catholica Ecclesia de Dei judicio, et cleri ac plebis suffragio ordinato, profanum altare erigere, et adulteram cathedram collocare, et sacrilega contra verum sacerdotem sacrificia offerre tentaverit. Proinde si resipiscere, et ad sanae mentis consilium redire vellet, ageret poenitentiam, et ad Ecclesiam supplex rediret. Quam vanum est, frater charissime, ut Novatiano nuper retuso et refutato, et per totum orbem, a sacerdotibus Dei abstento, nunc adulatores adhuc nobis patiamur illudere et de majestate ac dignitate Ecclesiae judicare.

been boasting and proclaiming that, being devoted to Novatian and following his obstinacy, he has separated himself from our communion: although Novatian himself, whom he follows, was long ago excommunicated and judged an enemy of the Church; and when he had sent envoys to us in Africa, wishing to be admitted to our communion, he carried back from here, from a council of very many bishops, at which we were present, the sentence that he had begun to be outside, and that he could not be received into communion by any one of us, since, after Cornelius had been ordained bishop in the Catholic Church by the judgement of God and the vote of the clergy and people, he had attempted to set up a profane altar, to establish an adulterous chair, and to offer sacrilegious sacrifices against the true priest. Therefore, if he wished to come to his senses and return to the counsel of a sound mind, he should do penance and return to the Church as a suppliant. How vain it is, dearest brother, that, when Novatian has lately been beaten back and refuted, and excommunicated by the priests of God throughout the whole world, we should now still allow flatterers to mock us and to pass judgement on the majesty and dignity of the Church.

III. Dirigantur in Provinciam et ad plebem

III. Let there be directed to the province and to the people

Editors' notes and page, col. 1028

Footnotes

(14) ‹Novatiano nuper retuso› · call in col 1028

Novatiano nuper refuso. Ante triennium, quando missi in Africam, ut Epistola XLI dicitur, a Novatiano Maximus presbyter, et Augendus diaconus et Machaeus quidam et Longinus. FELL.

"Novatian lately repelled": three years before, when, as letter 41 says, Maximus the presbyter, Augendus the deacon, and one Machaeus and Longinus were sent into Africa by Novatian. FELL.

(printed under page 565)

(15) ‹per totum orbem› · call in col 1028

Per totum orbem. Istud maxime dicere licuit postquam contigit quod de totius Orientis ad unitatem regressi concordia Dionysius Alexandrinus in ep. III subsequente scribit. FELL.

"Throughout the whole world": this could be said above all after there had come about what Dionysius of Alexandria writes, in the third letter following, about the concord of the whole East returned to unity. FELL.

(printed under page 565)

(16) ‹adulatores› · call in col 1028

Adulatores, Fautores Novatiani, sequaces, asseclas, qualis erat Marcianus. RIGALT.

"Flatterers": supporters of Novatian, followers, hangers-on, such as Marcianus was. RIGAULT.

(printed under page 565)

(17) ‹in Provinciam› · call in col 1028

Dirigantur in provinciam. Vere adnotatum est a Cicerone omnem conjecturam ingeniis hominum (continues)

"Let [letters] be sent into the Province": it was truly observed by Cicero that every conjecture … to the wits of men (continues)

(printed under page 565)

Page

running head: [...]NUS PAPA ET MARTYR. 1028 (running head cut off at the left edge of the image)
marginal letters: A ‹jactat et praedicat›; B ‹redire vellet, ageret› (level with supplex rediret); C ‹dum, Longinum et Machaeum› (in the Variorum notae, not the text); D ‹finem ep. LII ad Antonianum› (in the Variorum notae, not the text)
old-edition numerals: 994 after ‹catholica›
other: the scan renders several c's like o (hino, oleri); read as hinc and cleri, UNSURE only as to the scan, not the printed text; the text prints "nuper retuso", while the lemma of note (14) reads "refuso", so the text is kept as printed; the column ends mid-sentence at "plebem"; Variae lectiones and Variorum notae not set (later pass); no full-width line in this column; no editors' matter in the text block
other (Q3a): the calls 5 after ‹praedicat›, 6 after ‹nostra›, 7 after ‹foris›, and (10) before ‹jactat›, (11) after ‹misisset›, (12) after ‹sacerdotum›, (13) after ‹cathedram› also stand in this column; their notes are set in n1027 (printed under page 565), where the calls are marked "not visible in image"; (17)'s last word, broken "homi-/num" across the page, is set whole here

PL 3:1029

Arelate consistentem a te litterae, quibus abstento Marciano alius in locum ejus substituatur, et grex Christi, qui in hodiernum ab illo dissipatus et vulneratus contemnitur, colligatur. Sufficiat, multos illic ex fratribus nostris annis istis superioribus excessisse sine pace: vel caeteris subveniatur qui supersunt, et diebus ac noctibus ingemiscunt, et divinam ac paternam misericordiam deprecantes, solatium nostrae opitulationis exposcunt. Idcirco enim, frater charissime, copiosum corpus est sacerdotum, concordiae mutuae glutino atque unitatis vinculo copulatum, ut si quis ex collegio nostro haeresim facere et gregem Christi lacerare et vastare tentaverit, subveniant caeteri, et quasi pastores utiles et misericordes, oves Dominicas in gregem colligant. Quid enim? si in mari portus aliquis munitionibus suis ruptis infestus, et periculosus esse navibus coeperit: nonne navigantes

settled at Arles, letters from you, by which, Marcianus having been excluded, another may be substituted in his place, and the flock of Christ, which to this day, scattered and wounded by him, is held in contempt, may be gathered together. Let it suffice that many of our brethren there have departed in these past years without peace: at least let help be given to the rest who survive, and who groan by day and by night and, entreating the divine and fatherly mercy, beg for the comfort of our assistance. For this is why, dearest brother, the body of priests is abundant, joined by the glue of mutual concord and the bond of unity: so that if anyone of our college should attempt to make heresy and to tear and lay waste the flock of Christ, the rest may come to help, and as useful and merciful shepherds gather the Lord's sheep into the flock. For what? If in the sea some harbour, its fortifications broken, has become hostile and begun to be dangerous to ships, do not the sailors

Editors' notes and page, col. 1029

Footnotes

Variae lectiones. 8 ‹diebus› · call in col 1029 Supersuntque et diebus Oxon.

"And there remain also in the days": Oxford edition.

9 ‹pastores utiles› · call in col 1029 Qua pastores utiles Ver.

"By which useful shepherds": Verona manuscript.

10 ‹navibus› · call in col 1029 Natigantibus Ver.

"To those sailing" [printed "Natigantibus", for "Navigantibus"]: Verona manuscript.

11 ‹praepositorum› · call in col 1030 Major. pastorum Ver. Fux.

"Greater … of the shepherds" [for "of those set over"]: Verona and Foix manuscripts.

Variorum notae. (printed under page 566)

(17) (continued) · call on the previous page

num in contrarias partes saepe deduci Liberae enim sunt, ut alibi ait idem Cicero, cogitationes nostrae, et quae volunt sic intuemur, ut ea cernimus quae videmus. Quod istic evenit. Pamelius enim hinc collegit licuisse jam olim episcopis Romanis episcopos justis de causis excommunicare, imo destituere, et novos in eorum loco substituere. Quam consequentiam secutus esse videtur cardinalis Perronius in pagina 99 suae Replicae adversus regem Magnae Britanniae. Baronius ista paulo magnificentius disseruit, aiens ex his Cypriani verbis cerni tum ab ipso Cypriano, tum ab aliis episcopis cognitam fuisse Romani Pontificis auctoritatem, dum in eo suam quisque et in communicatione caeteri omnes episcopi suam ipsorum potestatem limitibus coarctatam intellexere, quandoquidem Gallicani episcopi haud tantum virium aut facultatis in se esse cognoscerent ut hominibus invisum haereticum hominem, quod adeo optarent, deponerent, et alium in ejus locum subrogarent, sed tum illi tum Cyprianus ad id peragendum Romani episcopi appellarent auctoritatem, qua Marcianus episcopus Novatianus deponeretur a sede, et alius catholicus in ejus locum subrogaretnr antistes. Contra adversarii nostri invenisse se putant in his Cypriani verbis quamdam aequalitatem inter episcopum Romanum et Carthagininsem, quia sicut Roma, sic et Carthago, sic tamen ut Roma pro sui magnitudine praecedere debeat Carthaginem, neque agnoscere Cyprianum in papa Stephano jus et auctoritatem deponendi Marcianum, sed tantum facultatem declarandi illum esse deponendum. Verum Marca ait hanc responsionem esse futilem, uti revera est, conceptis enim verbis Cyprianum exigere a Stephano ut suis litteris Marcianum damnet atque adeo alium subsistuendum decernat. Atque ut videas, lector, quam diversa sint hominum judicia, quamque diversae sint eorum cogitationes et opiniones, cum Marca ex his Cypriani verbis collegisset magnam jam tum fuisse Romani pontificis auctoritatem, iis contra in perniciem suam abuti Romanenses eaque jugulum ipsorum petere censuit editionis Anglicanae auctor illustrissimus episcopus Oxoniensis, scribens ex iis contrario sensu elici posse romanum episcopum fuisse subjectum Carthaginiensi, quandoquidem is Stephanum papam jubet dirigere litteras in provinciam ut, abstento Marciano, alius in locum ejus substituatur, adeoque nihil fecisse censendus sit Stephanus quam quod jussus erat a Cypriano. Sic enim nos explicamus quae hic valde obscure et intricate scripta sunt nec vere ab episcopo protestante. Quamvis enim unus sit episcopatus cujus pars a singulis in solidum tenetur, quamvis caeteri episcopi subvenire debeant, si quis ex eorum collegio haeresim facere et gregem Christi lacerare et vastare tentaverit, ut ait in hac epistola Cyprianus: inde tamen non sequitur Romanum episcopum praecipuas partes ejusmodi rerum pro suo primatu non sustinuisse. Cur enim Stephanum rogat Cyprianus, ut Gallos episcopos plenissimis litteris ad deponendem Marcianum et alium et substituendum excitet, nisi quia sciebat defensionem canonum Romano episcopo praecipue commissam esse? BALUZ.

[to the wits] of men is often drawn to opposite sides. "For our thoughts are free," as the same Cicero says elsewhere, "and we look on what they wish in such a way that we discern what we see." Which is what happens here. For Pamelius gathered from this that it was lawful even of old for the bishops of Rome to excommunicate bishops for just causes, nay to depose them, and to put new ones in their place. Cardinal du Perron seems to have followed that inference on page 99 of his Reply to the King of Great Britain. Baronius discoursed on these things a little more grandly, saying that from these words of Cyprian it can be seen that the authority of the Roman Pontiff was recognized both by Cyprian himself and by other bishops, since each of them understood his own power, and all the other bishops in communion understood theirs, to be confined within limits in his regard; inasmuch as the bishops of Gaul knew they had not strength or power enough in themselves to depose a heretic hateful to men, as they so much wished, and to put another in his place, but both they and Cyprian appealed to the authority of the Roman bishop to accomplish it, by which Marcianus, the Novatianist bishop, might be deposed from his see and another, catholic, prelate put in his place. Our adversaries, on the contrary, think they have found in these words of Cyprian a certain equality between the bishop of Rome and the bishop of Carthage — as Rome, so also Carthage, yet so that Rome, by its greatness, should take precedence over Carthage — and that Cyprian did not recognize in Pope Stephen the right and authority to depose Marcianus, but only the power to declare that he was to be deposed. But de Marca says this answer is futile, as indeed it is, for in express words Cyprian requires of Stephen that by his letter he condemn Marcianus and so decree that another be put in his place [printed "subsistuendum"]. And so that you may see, reader, how various are the judgements of men and how various their thoughts and opinions: whereas de Marca had gathered from these words of Cyprian that the authority of the Roman pontiff was already great at that time, the most illustrious bishop of Oxford, author of the English edition, held on the contrary that the Romanists abuse them to their own ruin and that they go for their own throat, writing that the contrary sense can be drawn from them, that the Roman bishop was subject to the Carthaginian, since he bids Pope Stephen send a letter into the Province so that, Marcianus being excommunicated, another be put in his place; and so Stephen should be judged to have done nothing but what he had been ordered by Cyprian. For so we explain what is written here very obscurely and intricately, and not truly, by a Protestant bishop. For although the episcopate is one, a part of which is held by each in full, and although the other bishops ought to come to the aid if any of their college "has tried to make heresy and to tear and lay waste the flock of Christ", as Cyprian says in this letter, it does not follow from this that the Roman bishop did not, by his primacy, bear the chief part in matters of this kind. For why does Cyprian ask Stephen to rouse the bishops of Gaul by a very full letter to depose Marcianus and to put another in his place, unless because he knew that the defence of the canons was committed chiefly to the Roman bishop? BALUZE.

(printed under page 566)

(18) ‹annis istis superioribus› · call in col 1029

Annis istis superioribus. Haec loquendi ratio Marcianum non ab uno tantum anno Novatiani haeresi addictum fuisse indicat. Sed ut eum ante duos superiores hanc sectari coepisse sentiamus, nihil cogit. Cum autem Novatiani schisma mense junio anni 231 nondum exortum ponatur, sequitur ut Marcianus Novatiani haeresi non longe post initia ejus adhaeserit. COUSTANT.

"In these past years": this manner of speaking shows that Marcianus had been attached to Novatian's heresy for more than just one year. But nothing compels us to think that he began to follow it before the two preceding years. And since Novatian's schism is placed as not yet arisen in June of the year 231 [so the image appears to read; the sense requires 251], it follows that Marcianus adhered to Novatian's heresy not long after its beginnings. COUSTANT.

(printed under page 566)

(19) ‹[Glutino]› · call not visible in image

Glutino Quidam libri veteres et antiquae editiones habent glutine. Sic etiam legebat Venericus episcopus Vercellensis in libro de Unitate Ecclesiae. Utraque lectio bona est. Atque ob eam causam mutare noluimus. BALUZ.

"By the glue" (glutino): some old books and the early editions have "glutine". So also Venericus, bishop of Vercelli, read it in his book On the Unity of the Church. Both readings are good, and for that reason we would not change it. BALUZE.

(printed under page 566)

(20) ‹[Obsideri et teneri]› · call not visible in image

Obsideri et teneri. In vulgatis, si edit. Oxon. excipias, obtineri et teneri: mera taulologia. Ex ms. Corb. in edit. Oxon. restitutum est obtineri et teneri. In Colb. legimus obtineri et obsideri. COUSTANT.

"To be besieged and held": in the printed editions, except the Oxford one, "to be obtained and held" — a mere tautology. From the Corbie manuscript "to be obtained and held" was restored in the Oxford edition [as printed]. In the Colbert manuscript we read "to be obtained and besieged". COUSTANT.

(printed under page 566)

(21) ‹[Vitatis]› · call not visible in image

Vitatis. Aliter Baluz. Jactatis. Ita nos reposuimus pro eo quod Manutius et ali post eum ediderunt, vitatis. Emendationem nostram confirmanit veteres editiones et quatuor libri veteres. BALUZ.

"Shunned": Baluze otherwise, "tossed about". So we have restored it in place of what Manutius and others after him printed, "shunned". The old editions and four old books confirm [printed "confirmanit"] our emendation. BALUZE.

(printed under page 566)

(22) ‹fovendis› · call in col 1030

Refovendis. Manut. reponendis. Pamel. revocandis: quod deinde retentum. Concinnius mss. Colb Corb. etc., refovendis. Sic intra, Oves universas colligere et fovere debemus COUSTANT. — Refovendis. Ita habent omnes editionnes Pameliana antiquiores. Pamelius igitur mutavit et auctoritatem libri Camberonensis secutus scripsit revocandis, aiens se hanc lectionem praeferre excusis omnibus, in quibus atlegi reponendis In quo lapsus haud dubie memoriae fuit in Pamelio. Nam omnes excusi veteres (continues)

"To be cherished again" [the lemma reads "Refovendis"; the text has "fovendis"]: Manutius has "to be put back"; Pamelius "to be called back", which was afterwards retained. More fittingly the Colbert and Corbie manuscripts, etc., "to be cherished again". So below [printed "intra"]: "We ought to gather and cherish all the sheep." COUSTANT. — "To be cherished again": so all the editions [printed "editionnes"] older than Pamelius's have it. Pamelius therefore changed it and, following the authority of the Cambron book, wrote "to be called back", saying that he preferred this reading to all the printed editions, in which, he says [printed "atlegi"; perhaps "ait legi"], one reads "to be put back". In this Pamelius no doubt suffered a lapse of memory. For all the old printed editions (continues)

(printed under page 566)

Page

running head: 1029 EPISTOLA S. CYPRIANI AD S (cut off at the image edge)
marginal letters: A Arelate consistentem a te litterae; B portus aliquis munitionibus suis ruptis; C coarctatam intellexere (in the Variorum notae); D litteris Marcianum damnet / sistuendum decernat (in the Variorum notae)
old-edition numerals: 995 after vulneratus
other (Q2): note (22), printed under page 566 with its call in col 1030, added; it continues under page 567

PL 3:1030

ad alios proximos portus naves suas dirigunt ubi sit tutus et salutaris introitus et statio secura? aut si in via stabulum aliquod obsideri et teneri a latronibus coeperit, ut quisquis ingressus fuerit, insidiantium illic infestatione capiatur, nonne commeantes, hac opinione comperta, stabula alia in itinere appetunt tutiora, ubi sint fida hospitia et receptacula commeantibus tuta? Quod nunc esse apud nos debet, frater charissime, ut fratres nostros, qui vitatis Marciani scopulis petunt Ecclesiae portus salutares, suspiciamus ad nos prompta et benigna humanitate, et stabulum commeantibus praebeamus tale quale est in Evangelio, quo a latronibus sauciati et vulnerati suscipi et foveri et tutari ab stabulario possint (Lucae X).

direct their ships to other nearby harbours, where there is a safe and salutary entrance and a secure anchorage? Or if on the road some inn has begun to be besieged and held by robbers, so that whoever has entered is caught there by the assault of those lying in wait, do not travellers, once this report has been learned, seek other, safer inns on their journey, where there are trustworthy lodgings and shelters safe for travellers? This is what ought now to be the case with us, dearest brother: that our brethren who, having avoided the rocks of Marcianus, seek the saving harbours of the Church, we should receive to ourselves with ready and kindly humanity, and provide for travellers an inn such as is in the Gospel, in which those wounded and injured by robbers may be received and cherished and protected by the innkeeper (Luke 10).

IV. Quae est enim major aut melior cura praepositorum quam dilligenti sollicitudine et medela salubri fovendis et conservandis ovibus providere?

IV. For what greater or better care can there be on the part of those set over [the flock] than, with diligent solicitude and wholesome healing, to provide for the sheep that are to be cherished and preserved?

Editors' notes and page, col. 1030

Footnotes

(22) ‹fovendis› · call in col 1030

"To be cherished again": Manutius, "to be put back"; Pamelius, "to be called back", which was retained afterwards. More fittingly the Colbert and Corbie manuscripts etc., "to be cherished again". So below [printed "intra", for "infra"]: "We ought to gather and cherish all the sheep." COUSTANT. — "To be cherished again": so all the editions older than Pamelius's have it. Pamelius therefore changed it and, following the authority of the Cambron book, wrote "to be called back", saying that he preferred this reading to all the printed ones, in which, however [printed "atlegi", for "at legi"], I have read "to be put back". In this there was no doubt a slip of memory in Pamelius. For all the old printed editions (continues)

(printed under page 566)

Page

running head: [C]YPRIANI AD S. STEPHANUM. 1030
marginal letters: A ‹tes ad alios proximos›; B ‹torum quam dilligenti›; C ‹scopo praecipue commissam› (in the notes); D ‹suimus pro eo quod Manutius› (in the notes)
old-edition numerals: (none)
other (Q3a): the calls (20) after ‹teneri›, (21) after ‹vitatis› and 11 after ‹praepositorum› also stand in this column; their notes are set in n1029 (printed under page 566)
misprints kept as printed: suspiciamus (for suscipiamus); dilligenti (for diligenti); in note (22): intra (for infra), editionnes, atlegi

PL 3:1031

cum Dominus loquatur et dicat: quod infirmatum est non confortastis, et quod male habuit non corroborastis, et quod contribulatum est non consolidastis, et quod erravit non revocastis, et quod periit non inquisistis: et dispersae sunt oves meae, eo quod non sint pastores; et factae sunt in comesturam omnibus bestiis agri, et non fuit qui inquireret, neque qui revocaret. Propterea haec dicit Dominus: Ecce ego super pastores, et inquiram oves meas de manibus eorum et avertam eos ut non pascant oves meas, et jam non pascent eas, et extraham eas de ore eorum, et pascam eas cum judicio (Ezech. XXXIV, 4). Cum ergo pastoribus talibus, per quos Dominicae oves negliguntur et pereunt, sic Dominus comminetur, qui nos aliud facere oportet, frater charissime, quam colligendis et refovendis Christi ovibus exhibere diligentiam plenam, et curandis lapsorum vulneribus paternae pietatis adhibere medicinam, quando Dominus in Evangelio moneat et dicat: Non est opus sanis medicus, sed male habentibus? (Matth. IX, 12.) Nam, et si pastores multi sumus, unum tamen gregem pascimus, et oves universas, quas Christus sanguine suo et Passione quaesivit colligere et fovere debemus, nec pati supplices et dolentes fratres nostros crudeliter despici, et superba quorundam praesumptione calcari, cum scriptum sit: Ille, autem qui contumax est, vir sui jactans, nihil omnino perficiet: qui dilatavit tanquam inferi animam suam (Habacuc. II, 5): et ejusmodi homines Dominus in Evangelio suo culpet et damnet dicens: Vos estis qui justificatis

since the Lord speaks and says: What was weakened you have not strengthened, and what was sick you have not fortified, and what was crushed you have not made firm, and what strayed you have not called back, and what perished you have not sought out; and my sheep have been scattered because there are no shepherds; and they have become food for all the beasts of the field, and there was no one who sought them, nor anyone who called them back. Therefore thus says the Lord: Behold, I am against the shepherds, and I will seek out my sheep from their hands, and I will turn them away so that they do not feed my sheep, and they shall no longer feed them, and I will draw them out of their mouth, and I will feed them with judgement (Ezek. 34:4). Since, then, the Lord thus threatens such shepherds, through whom the Lord's sheep are neglected and perish, what else ought we to do, dearest brother, than to show full diligence in gathering and cherishing the sheep of Christ, and to apply the medicine of fatherly devotion to the healing of the wounds of the lapsed, since the Lord in the Gospel admonishes and says: It is not the healthy who need a physician, but those who are ill? (Matt. 9:12). For although we shepherds are many, yet we feed one flock, and we ought to gather and cherish all the sheep which Christ sought by His blood and Passion, and not allow our suppliant and grieving brethren to be cruelly despised and trampled down by the proud presumption of certain men, since it is written: But he who is contumacious, a boaster of himself, will accomplish nothing at all: who has enlarged his soul like hell (Hab. 2:5); and the Lord in His Gospel blames and condemns men of this sort, saying: You are those who justify

Editors' notes and page, col. 1031

Footnotes

(22) (continued) · call on the previous page

habent refovendis, eamque etiam lectionem exhibent sex exemplaria vetera. Ut minime dubitari possit quia haec sit vera lectio, Codex Fuxensis habet reformandis. Lectionem porro quam nos revocavimus confirmant ea quae mox sequuntur, oves universas quas Christus sanguine suo et Passione quaesivit colligere et fovere. BALUZ.

have "to be cherished again", and six old copies also show that reading, so that there can be no doubt at all that this is the true reading. The Foix codex has "to be re-formed". Further, the reading we have restored is confirmed by what follows shortly after: "to gather and cherish all the sheep whom Christ sought with His blood and Passion". BALUZE.

(printed under page 567)

(23) ‹nihil omnino perficiet› · call in col 1031

Perficiet. Codex Colb, cum Corb. proficiet. Supra tamen Ep. XI, ad Cornel. n. 3, exstat perficiet. COUST.

"Will accomplish": the Colbert codex, with the Corbie one, "will profit". Yet above, in letter 11 to Cornelius, no. 3, "will accomplish" stands. COUSTANT.

(printed under page 567)

(24) ‹exsecratio est in conspectu Dei› · call in col 1032

Exsecratio. Idem codex Fuxensis, exsecrabile. Quam lectionem confirmare videntur sequentia, exsecrabiles et detestabiles dicit esse. BALUZ.

"A curse": the same Foix codex, "accursed". What follows seems to confirm that reading: "he says they are accursed and detestable". BALUZE.

(printed under page 567)

Page

running head: 1031 S. STEPHANUS PAPA E (cut off at the image edge)
marginal letters: A ‹dere? cum Dominus loquatur›; B ‹sime, quam colligendis›; C (beside the page-foot notes, ‹habent refovendis›; not in the text block); D (none)
old-edition numerals: 996 after ‹haec›
other: column begins with the fragment "dere?", the tail of a word broken from col 1030; per the unit rule it is not set here (the whole word belongs at the end of col 1030), and the source and English begin at "cum"/"since the Lord". "inquiram" has a stray raised mark between "inqui" and "ram" (damaged type?); set as inquiram. "co ntumax" is printed with a gap and set as contumax. The comma after "Ille" is as printed. "periït" is printed with a diaeresis. The "qui/quid" misprint is UNSURE; it may be a lost letter. The running head and the headings "Variae lectiones" and "Variorum notae" run across both columns and are cut off at the edge; they are not set. The page-foot Variae lectiones (12, 13) and Variorum notae ((23)-(25) and the end of the preceding note) are left for the later pass.

PL 3:1032

vos in conspectu hominum, Deus autem dignoscit corda vestra, quoniam quod excelsum est in hominibus, exsecratio est in conspectu Dei (Lucae XVI, 15). Exsecrabiles et detestabiles dicit esse qui sibi placeant, qui tumidi et inflati aliquid sibi arroganter assumant. Ex quibus cum Marcianus esse coeperit, et se Novatiano conjungens, adversarius misericordiae et pietatis exstiterit; sententiam non dicat, sed accipiat: nec sic agat quasi ipse judicaverit de collegio sacerdotum, quando ipse sit ab universis sacerdotibus judicatus.

yourselves in the sight of men, but God knows your hearts, since what is lofty among men is an abomination in the sight of God (Luke 16:15). He says that those are abominable and detestable who are pleased with themselves, who, swollen and puffed up, arrogantly assume something to themselves. Since Marcianus has begun to be one of these, and, joining himself to Novatian, has stood forth as an adversary of mercy and compassion, let him not pronounce sentence but receive it; nor let him act as though he himself had passed judgement on the college of priests, when he himself has been judged by all the priests.

V. Servantus est enim antecessorum nostrorum beatorum martyrum Cornelii et Lucii honor gloriosus: quorum memoriam cum nos honoremus, multo magis tu, frater charissime, honorificare et servare gravitate et auctoritate tua debes, qui vicarius et successor eorum factus es. Illi enim pleni Spiritu Dei, et in glorioso martyrio constituti, dandam esse lapsis pacem censuerunt, et, poenitentia acta fructum communicationis et pacis negandum non esse litteris suis signaverunt, quam rem omnes omnino ubique censuimus. Neque enim poterat esse apud nos sensus diversus, in quibus unus esset Spiritus, : et ideo manifestum est eum Spiritus sancti veritatem cum caeteris non tenere, quem videmus diversa sentire. Significa plane nobis quis in locum Marciani Arelate fuerit substitutus, ut sciamus ad quem fratres nostros dirigere et cui scribere debeamus. Opto te, frater charissime, semper bene valere.

V. For the glorious honour of our predecessors, the blessed martyrs Cornelius and Lucius, is to be preserved: and since we honour their memory, much more ought you, dearest brother, to honour and preserve it by your weight and authority, you who have been made their vicar and successor. For they, full of the Spirit of God and established in a glorious martyrdom, judged that peace was to be given to the lapsed, and, when penance had been done, set down under seal in their letters that the fruit of communion and peace was not to be denied, a thing which all of us everywhere have altogether judged. For there could not be a differing mind among us, in whom there was one Spirit; and therefore it is manifest that he whom we see to think differently does not hold the truth of the Holy Spirit with the rest. Indicate plainly to us who has been substituted at Arles in the place of Marcianus, so that we may know to whom we ought to direct our brethren and to whom we ought to write. I wish you, dearest brother, always to fare well.

Editors' notes and page, col. 1032

Footnotes

Variae lectiones. 12 ‹successor eorum› · call in col 1032 Successor eis Ver.

"Successor to them": Verona manuscript.

13 ‹unus esset Spiritus› · call in col 1032 Unus est Spiritus Ver.

"There is one Spirit": Verona manuscript.

Variorum notae. (printed under page 567)

(25) ‹qui vicarius› · call in col 1032

Vicarius. Ita passim vocatur Romanus pontifex ab antiquis scriptoribus ecclesiasticis, et ipsi quoque Romani pontifices se vocarunt vicarios apostolorum Petri et Pauli et vicarios apostolicae Sedis. Vide notas nostras ad Agobardum, pag. 115, et ad Lupum Ferrariensem. pag. 425, et tom. II Capitularium, pag. 1583. BALUZ.

"Vicar": so the Roman pontiff is commonly called by the ancient ecclesiastical writers, and the Roman pontiffs themselves also called themselves vicars of the apostles Peter and Paul and vicars of the apostolic See. See our notes on Agobard, p. 115, and on Lupus of Ferrières, p. 425, and vol. 2 of the Capitularies, p. 1583. BALUZE.

(printed under page 567)

(26) ‹sensus diversus› · call in col 1032

Neque poterat sensus diversus. Et tamen postea diversus inter Cyprianum et Stephanum sensus fuit in causa Baptismi haereticorum. Hieronymus in Epistola ad Ctesiphontem adversus Pelagianos: Nec fierit potest ut diversus sit eorum exitus quorum est una sententia. Cicero in II Philippica: Te miror, Antoni, eorum exitu non pertimescere quorum facta imitare. BALUZ.

"Nor could there be a different mind": and yet afterwards there was a different mind between Cyprian and Stephen in the matter of the baptism of heretics. Jerome, in the letter to Ctesiphon against the Pelagians: "Nor can it be that those whose opinion is one should have a different end." Cicero, in the second Philippic: "I wonder at you, Antony, that you do not dread the end of those whose deeds you imitate." BALUZE.

(printed under page 567)

(27) ‹in locum Marciani› · call in col 1032

Marciani. Hunc et communione privatum et a sede sua dejectum fuisse colligetur e veteribus Arelatensis Ecclesiae diptychis a Mabillonio nostro Annal. tom. III, pag. 452, editis. In his certe nomen ejus, non secus atque Saturnini Arianorum antesignani, cujus fraude ac nequitia Hilarius Pictaviensis episcopus in exsilium actus est, minime comparet. COUSTANT.

"Of Marcianus": that he was both deprived of communion and cast out of his see will be gathered from the old diptychs of the Church of Arles published by our Mabillon, Annals, vol. 3, p. 452. Certainly his name does not appear in them at all, any more than that of Saturninus, the standard-bearer of the Arians, by whose fraud and wickedness Hilary, bishop of Poitiers, was driven into exile. COUSTANT.

(printed under page 567)