Migne Reading Room
PL 3 · cols. 820–855
S. Cornelius papa et martyr, Epistolae, et quae ad eum scriptae sunt
Letters XI–XII
Ecclesiam suam venturus de illis utique quos in ea intus invenerit judicabit. Apostatae vero et desertores, vel adversarii et hostes et Christi Ecclesiam dissipantes, nec si occisi pro nomine foris fuerint, admitti, secundum Apostolum, possunt ad Ecclesiae pacem, quando nec spiritus nec Ecclesiae tenuerunt unitatem.
His Church, will certainly judge concerning those whom He has found within it. But apostates and deserters, or adversaries and enemies and those who scatter the Church of Christ, even if they have been slain outside for the name, cannot, according to the Apostle, be admitted to the peace of the Church, since they have held the unity neither of the spirit nor of the Church.
XXX. Haec interim, fr⟨a⟩ter charissime, pauca de multis quantum potui brevit⟨e⟩r decucurri. quibus et desiderio tuo satisfacerem, et te magis ac magis collegii et corporis nostri societati conjungerem. Si autem tibi veniendi ad nos opportunitas et facultas fuerit plura in commune conferre et uberius ac plenius quae in salutarem concor⟨d⟩iam faciant tractare poterimus. Opto te, frater charissime, semper bene valere.
XXX. These few things out of many, dearest brother, I have run through for the present as briefly as I could, so that I might both satisfy your desire and join you more and more to the fellowship of our college and body. But if you have the opportunity and the means of coming to us, we shall be able to confer together on more things and to treat more fully and amply of what may make for a salutary concord. I wish you, dearest brother, always to fare well.
EPISTOLA XI.
Letter 11.
(Erasm. I, 2: Pamel. Rigalt Baluz. LIV, Paris. LIII, Constant I, 167; Galland. III, 350; Routh Reliq. sacr. III, 69 et 108.)
(Erasmus I, 2; Pamelius; Rigault; Baluze LIV; Paris edition LIII; Coustant I, 167; Gallandi III, 350; Routh, Reliquiae sacrae III, 69 and 108.)
(Hanc synodicam concilii Carthaginensis sub S. Cypriano secundi epistolam infra (col. 851) habes
(This synodal letter of the second council of Carthage under St Cyprian you have below (col. 851)
Editors' notes and page, col. 820
Page
- running head: [cut off at left] CORNELII PAPÆ. (column number 820)
- marginal letters: A ‹Ecclesiam suam venturus›; B ‹sime, semper bene valere›; C ‹usque ad mendicitatem› (in the Variorum notae); D ‹fecit et poena› (in the Variorum notae)
- old-edition numerals: 795 after ‹de›
inter acta conciliorum Carthaginensium tempore S. Cornelii celebratorum.)
among the acts of the councils of Carthage held in the time of St Cornelius.)
ANNO CHRISTI CCLII.
In the year of Christ 252.
EPISTOLA XII.
Letter XII.
S. CYPRIANI CARTHAGINENSIS EPISCOPI AD S. CORNELIUM PAPAM.
Of St Cyprian, Bishop of Carthage, to St Cornelius, Pope.
(Erasm. 1, 3; Pamel. Rigalt. Baluz., LV: Paris LIV. Lips., Oxon., LIX; Coustant. I, col. 172; Galland., III, p. 362.)
(Erasmus 1, 3; Pamelius, Rigault, Baluze, 55; Paris 54; Leipzig, Oxford, 59; Coustant I, col. 172; Gallandi III, p. 362.)
DE QUINQUE PRESBYTERIS ET FORTUNATO PSEUDOEPISCOPO.
On the five presbyters and Fortunatus the pseudo-bishop.
De duplici Cornelii epistola, prima qua Felicissimum et eos qui cum ipso venerant repulsos nuntiavit; altera, qua se minis eorumdem motum litteras quas attulerant accepisse significabat. Episcopum malorum metu ab ecclesiastica disciplina tuenda deterreri non debere. Tum Cyprianus sese legitimum
On the two letters of Cornelius: the first, in which he announced that Felicissimus and those who had come with him had been repulsed; the second, in which he indicated that, moved by their threats, he had accepted the letters which they had brought. That a bishop ought not to be deterred by fear of evil men from upholding ecclesiastical discipline. Then Cyprian, that he himself is the legitimate
Editors' notes and page, col. 821
Footnotes
NOTE ON THE IMAGES: each foot crop starts below the top of the notes. There is a gap at the top of col 821 (between the end of page 461 and the first legible line) and another at the top of col 822 (inside note 78).
(continued) ‹note 77, from page 461; a gap of unknown length precedes the first legible line›
[…]tum adfuerunt, iique pluribus infamiæ notis inusti. Sic ordinatus Fortunatus Romam misit Felicissimum cum litteris ad Cornelium, qui primo quidem rejecit Felicissimum, ut par erat : sed postea illius mendaciis et minis, ac ipsius etiam Cypriani, cujus litteræ nondum perlatæ fuerant, silentio commotus duas ad episcopum Carthaginiensem litteras scripsit, quarum in prima pulsum a se fuisse nuntiabat Felissimum ; in altera autem ipse commotum se esse et exterritum significabat. His rebus adductus fuit Cyprianus ut Cornelio scriberet hanc epistolam LV, in qua demonstrat episcopum nullius prorsus periculi metu terreri debere : innocentiam suam adversus schismaticorum calumnias strenue defendit eorumque mores et nefariam conjurationem egregie describit, ac tandem probat eos ad Ecclesiam principalem, unde sacerdotalis unitas exorta est navigare non debuisse, cum statutum sit. et æquum sit pariter et justum, ut causa illic audiatur, ubi est crimen admissum. Non dubium est quin Cornelius his litteris acceptis æqua de Cypriano senserit, nec jam aures præbuerit improbis schismaticis. BALUZ.
[…] were present, and they branded with many marks of infamy. Fortunatus, so ordained, sent Felicissimus to Rome with a letter to Cornelius, who at first rejected Felicissimus, as was right; but afterwards, moved by his lies and threats, and by the silence of Cyprian himself, whose letter had not yet arrived, he wrote two letters to the bishop of Carthage, in the first of which he reported that he had driven Felicissimus ("Felissimum", as printed) away, while in the second he indicated that he himself was shaken and alarmed. Cyprian was led by these things to write to Cornelius this Letter 55, in which he shows that a bishop ought not to be frightened by fear of any danger whatever; he vigorously defends his own innocence against the schismatics' slanders and admirably describes their conduct and their wicked conspiracy, and at last proves that they ought not to have sailed to the principal Church, whence priestly unity arose, since it has been decreed, and is both fair and just, that a case be heard where the crime was committed. There is no doubt that Cornelius, on receiving this letter, thought fairly of Cyprian and no longer lent his ears to the wicked schismatics. Baluze.
(printed under page 462)
(78) ‹anchor: Legi litteras tuas … Acolythum› · call above the cropped foot (col 821 or 822)
Legi litteras tuas frater charissime, quas per Saturum fratrem nostrum Acolythum. Saturi in lectorem ordinati fit supra mentio Epistola XXIV, quare non placet hoc loco Manut. lectio : Saturnum acolythum vero postea ordinatum ; hinc perspicuum fit, atque adeo prius etiam exorcistam. Nam proximum Hypodiaconatui gradum fuisse acolythi, patet ex synodo Rom. Sylvestri, can. 7, ubi episcopo obsequi jubetur presbyter, diaconus presbytero, diacono hypodiaconus, huic vero acolythus, acolytho exorcista, cui lector. Quale quid habet Nicolaus I ad Michaelem Imperat. Et utroque vetustior Cornelius Epistola sæpe citata ad Fabium Antioch. Nesciebat, inquit de Novatiano loquens, in Ecclesia unum episcopum esse debere, ubi videbat esse presbyteros 46, diaconos 7, subdiaconos 7, acolythos 42, exorcistas cum lectoribus, et ostiariis 52. Similia etiam Caius Papa ejus nomine primus, ubi gradus enumerat quibus ad episcopatum conscenditur. Psalmistæ sive Cantoris meminerant Ignatius ad Antioch. et can. Apostol. 42. Omnium autem horum officia describuntur a Synodo IV Carthag. cui D. Augustin. interfuit. Hæc paulo prolixius, propter eos qui VII […] (gap at the top of col 822) […] priori modo legunt : Idque ἀπὸ τοῦ κωλύειν, quod est prohibere, ut dicatur non prohibitus sed solutus et liber, et cui jam initiatio sacris se miscere liceat, utpote qui hypodiacono urceolum vacuum administret ad vinum suppeditandum. Alii qui acoluthum legunt, interpretantur ἀπὸ τοῦ ἀκολουθεῖν, id est a sequendo, ut sit quasi pedissequus et minister superiorum ordinum PAMEL.
"I have read your letter, dearest brother, which [you sent] by our brother Saturus the acolyte." Saturus's ordination as lector is mentioned above, Letter 24; so Manutius's reading here, "Saturnus", does not please. That he was afterwards ordained acolyte becomes clear from this, and so too that he was earlier an exorcist. For that the acolyte's was the grade next to the subdiaconate is plain from the Roman synod of Sylvester, canon 7, where the priest is bidden to obey the bishop, the deacon the priest, the subdeacon the deacon, the acolyte the subdeacon, the exorcist the acolyte, and the lector the exorcist. Nicholas I has something similar to the Emperor Michael; and older than both, Cornelius in the often-cited letter to Fabius of Antioch: "He did not know," he says, speaking of Novatian, "that there must be one bishop in the Church, where he saw that there were 46 priests, 7 deacons, 7 subdeacons, 42 acolytes, and 52 exorcists with lectors and doorkeepers." Similar things in Pope Caius, the first of that name, where he lists the grades by which one ascends to the episcopate. Ignatius to the Antiochenes and Apostolic Canon 42 mention the psalmist or cantor. The duties of all of these are described by the Fourth Synod of Carthage, at which St Augustine was present. I have said this at some length on account of those who [count] seven […] (gap) […] read it in the former way: and that from κωλύειν, which is "to prevent", so that one is called "not prevented" but loosed and free, one for whom on initiation it is now lawful to take part in the sacred rites, since he serves the subdeacon with the empty cruet for supplying the wine. Others, who read "acoluthus", derive it from ἀκολουθεῖν, that is, from "following", so that he is as it were the attendant and servant of the higher orders. Pamelius.
(78, continued: second lemma) ‹anchor: Saturum› · no separate call numeral printed Saturum, antea lectorem constitutum a sancto Cypriano. Vide epist. XXIV, XXIX. XXXII. BALUZ.
"Saturus," earlier appointed lector by Saint Cyprian. See Letters 24, 29, 32. Baluze.
(78, continued: third lemma) ‹anchor: Acolythum› · no separate call numeral printed Acolythum. Secutus sum vulgarem scribendi modum, quamvis sciam scriptum esse in omnibus antiquis exemplaribus et editionibus acolytum sine aspiratione, uti etiam scribunt viri doctissimi Jacobus Goar, Dominicus Macrus, et Cangius. Nondum autem convenit inter interpretes unde derivatum sit hoc vocabulum, ut istic etiam annotavit Pamelius. Vir doctissimus Joannes Morinus in opere de sacris ordinationibus ait acolythorum mentionem nuspiam fieri nisi post annum a Christo nato 250. BALUZ.
"Acolyte." I have followed the common way of writing it, though I know that in all the old copies and editions "acolytum" is written without the aspirate, as the very learned Jacques Goar, Domenico Macri and Du Cange also write it. The interpreters are not yet agreed on where the word is derived from, as Pamelius also noted there. The very learned Jean Morin, in his work on sacred ordinations, says that acolytes are nowhere mentioned before the year 250 after Christ's birth. Baluze.
(printed under page 462)
(79) ‹anchor: Felicissimum› · call above the cropped foot (col 821 or 822)
Felicissimum. Adversarium sancti Cypriani, uti pluribus ostendit Cyprianus in hac ipsa epistola. BALUZ.
"Felicissimus." The adversary of Saint Cyprian, as Cyprian shows at length in this very letter. Baluze.
(printed under page 462)
(80) ‹anchor: Abstentum› · call above the cropped foot (col 821 or 822)
Abstentum. Hæc est vera lectio ; quam inveni in codicibus antiquis. Recentior Remigianus et Beccensis habent ostentum. Octo alii veteres et veteres editiones ostensum. Quanquam autem non dubitem quin hæ lectionessint falsissimæ, eas tamen annotavi ut hinc colligi facile possit quonam modo introductæ sint falsæ lectiones in libros veterum scriptorum per inscitiam et audaciam librariorum. Utar autem hac occasione ut referam versum ex instructione 59 Commodiani, non cujusmodi editus est a Rigaltio, qui illum male emendavit, sed eo modo quo legitur in veteri codice monasterii sancti Albini Andegavensis, ex quo Sirmondus descripsit. Nam Rigaltius edidit ex apographo Sirmondi, et non vidit vetus exemplar. Sic ergo habet versus ille : Induite vestes quas oportet frigus ut ostent, optimo sensu. Ostare frigus est auferre vel impedire frigus. Unde, inquit Cangius, Galli effecerunt oster. BALUZ.
"Excommunicated (abstentum)." This is the true reading, which I found in old manuscripts. The more recent Saint-Remi manuscript and the Bec manuscript have "ostentum". Eight other old ones and the old editions have "ostensum". Though I do not doubt that these readings are utterly false, I have noted them so that one may easily gather from them how false readings came into the books of the old writers through the ignorance and boldness of copyists. I shall use this occasion to cite a verse from Commodian's Instruction 59, not as Rigault published it, who emended it badly, but as it is read in the old manuscript of the monastery of Saint-Aubin at Angers, from which Sirmond copied it; for Rigault published from Sirmond's transcript and did not see the old copy. The verse, then, runs: "Put on the clothes that ought to keep the cold away (ostent)", with an excellent sense. "Ostare frigus" is to take away or keep off the cold; whence, says Du Cange, the French made "ôter". Baluze.
(printed under page 462)
Page
- running head: EPISTOLÆ.
- marginal letters: A ‹inter acta conciliorum Carthaginensium tempore›; B ‹attulerant accepisse significabat. Episcopum malo-›; C ‹Felissimum; in altera autem ipse commotum se› (in the notes); D ‹num acolythum vero postea ordinatum› (in the notes)
- old-edition numerals: 796 before ‹DE QUINQUE PRESBYTERIS›
- other: column opens mid-sentence in an editors' parenthesis (editors' matter: ‹inter acta conciliorum›); editors' matter also set: the edition concordance ‹Erasm. 1, 3› and the italic argument ‹De duplici Cornelii epistola›, which runs on into column 822 after ‹legitimum›; UNSURE: ‹conciliorum› could be read ‹concitiorum› and ‹attulerant› could be read ‹allulerant› in the italic, both set as the sense requires; the full-width heading ‹Variorum notae› below the text block is not set; the Variorum notae on this column (Baluze's note beginning ‹ris jampridem de Ecclesia profugis› and note (78) ‹Legi litteras tuas›) are page-foot commentary for the later pass
episcopum, Fortunatum vero a quinque episcopis quorum tres damnati, quartus ab episcopo damnato, in haeresi ordinatus, postremus in persecutione lapsus fuerat, ac paucis sibi male consciis in episcopnm cooptatum esse enarrat. Hinc assectarum Fortunati circa lapsos quae doctrina sit, quo pacto cum iis communicare non desinant, ac poenitentiae agendae intercedant, graphice exponit. Frustra eos Romam, ut pseudoepiscopi a se creati confirmationem petant, contendere, Ibi causam audiendam esse decernunt Afri, ubi crimen admissum est. Quanta facilitate ac benignitate suscipiat Cyprianus ad Ecclesiam redeuntes.
bishop, but that Fortunatus was co-opted into the episcopate by five bishops, of whom three had been condemned, the fourth had been ordained in heresy by a condemned bishop, and the last had lapsed in the persecution, and by a few men conscious of their own guilt, relates. Next he vividly sets out what the teaching of the followers of Fortunatus about the lapsed is, how they do not cease to communicate with them, and how they stand in the way of the doing of penance. He says that they make for Rome in vain, to seek confirmation of the pseudo-bishop created by them; the Africans decree that a case is to be heard there where the crime was committed. With what readiness and kindness Cyprian receives those returning to the Church.
I. Legi litteras tuas, frater charissime, quas per Satyrum fratrem nostrum acolythum misisti, et dilectionis fraternae, et ecclesiasticae disciplinae, et sacerdotalis censurae satis plenas, quibus significasti Felicissimum hostem Christi non novum, sed jam pridem ob cri⟨m⟩ina sua plurima et gravissima abstentum, et non tantum mea
I. I have read your letter, dearest brother, which you sent by our brother Satyrus the acolyte, a letter full enough of brotherly love, of ecclesiastical discipline and of priestly censure, in which you indicated that Felicissimus, no new enemy of Christ, but long since excommunicated for his very many and very grave crimes, and not only by my
Editors' notes and page, col. 822
Page
- running head: EPISTOLAE. 822
- marginal letters: A ‹episcopum, Fortunatum vero›; B ‹significasti Felicissimum›; C ‹Saturum, antea lectorem› (in the Variorum notae, not set); D ‹teres editiones ostensum› (in the Variorum notae, not set)
- old-edition numerals: 797 after ‹per›
sed et plurimorum coepiscoporum sententia condemnatum, rejectum a te illic esse, et cum venisset stipatus caterva et factione desperatorum, vigore pleno, quo episcopos agere oportet, pulsum de Ecclesia esse: de qua jam pridem cum sui similibus, Dei majestate et Christi Domini et judicis nostri severitate, depulsus est; ne schismatis et dissidii auctor, ne pecuniae commissae sibi fraudator, ne stuprator virginum, matrimoniorum multorum depopulator atque corruptor ultra adhuc sponsam Christi incorruptam, sanctam, pudicam, praesentiae suae dedecore et impudica atque incesta contagione violaret.
but also by the sentence of very many fellow bishops condemned, had been rejected by you there, and that when he had come surrounded by a crowd and faction of desperate men, he had been driven out of the Church with the full vigour with which it is fitting that bishops act: from which he has long since been expelled, together with those like him, by the majesty of God and the severity of Christ our Lord and Judge; lest the author of schism and dissension, lest the defrauder of money entrusted to him, lest the debaucher of virgins, the destroyer and corrupter of many marriages, should further violate the bride of Christ, still incorrupt, holy and chaste, with the disgrace of his presence and his shameless and unchaste contagion.
II. Sed enim lecta alia epistola tua, frater, quam primis litteris subjunxisti, satis miratus sum; cum animadvertissem, te nimis ac terroribus eorum, qui venerant, aliquantum esse commotum; cum te, secundum quod scripsisti, agressi essent, cum summa desperatione comminantes, quod si litteras quas attulerant, non accepisses, publice eas recitarent, et multa turpia ac probrosa et ore suo digna proferrent. Quod si ita res est, frater charissime, ut nequissimorum timeatur audacia, et quod mali jure atque aequitate non possunt, temeritate ac desperatione perficiant, actum est de episcopatus vigore et de Ecclesiae gubernandae sublimi ac divina potestate: nec Christiani ultra aut durare aut esse jam possumus, si ad hoc ventum est, ut perditorum minas atque insidias pertimescamus.
II. But indeed, having read your other letter, brother, which you appended to your first letter, I was quite astonished, when I noticed that you had been somewhat too much disturbed even by the intimidations of those who had come; since, according to what you wrote, they had assailed you, threatening with the utmost desperation that, if you did not receive the letter which they had brought, they would read it out publicly, and would utter many base and shameful things, worthy of their own mouth. But if the matter stands thus, dearest brother, that the audacity of the most wicked is feared, and that what the wicked cannot achieve by right and equity they accomplish by rashness and desperation, it is all over with the vigour of the episcopate and with the sublime and divine power of governing the Church; nor can we Christians any longer either endure or indeed exist, if it has come to this, that we dread the threats and plots of the lost.
Editors' notes and page, col. 823
Footnotes
Variæ lectiones
Variant readings
(22–33) ‹variant apparatus, printed full width (joined from the two crops); calls 22–26 stand in col 823 (after "a te", "illic esse", "quo", "Ecclesia", "publice"); calls 31–33 visible in col 824 (after "prædictum", "tradi", "nobis"); the others stand in col 824 above the cropped foot› 22 Te in duobus mss. Colb. et Anglic. Pem. Bod. 3. te in aliis nonnullis hic additur : quod supervacaneum. 23 A te, et Bod. 1, 2. Lam. Ebor. N. C. 1. Rejectum et a se illic esse. 24 Pleno quod Bod. 1. 25 Ab ecclesia prohibitum Ver. 26 Ut publice Bod. 3. 27 Quia minantur, nec inde Lin. N. C. 2. Aut inde Lam. N. C. 1. Ebor. Colb. 1. 28 In isto sæculo Bod. 1. 29 Nostrum deest in Oxon. 30 Joseph puer venierit vendentibus fratribus : Edit. castigantur ex vetustioribus mss. 31 Legamus prædictum Lam. Lin. N. C. 2. 32 In vulgatis Permittat, quos disponit coronari. Neque enim. Istud. enim, sicut et antea quos disponit, in nullo nostrorum mss. exstat. Tradit permittit et coronari Benev. Ver. Ut et coronari Voss. 2. Bod. 1. 33 Neque nobis Lam. Ebor. N. C. 1. 2. Lin.
22 "Te": in two manuscripts, Colbert and English; Pem. [as printed], Bodleian 3. "te": in some others is added here, which is superfluous. 23 "A te, et": Bodleian 1, 2, Lambeth, York, New College 1; "Rejectum et a se illic esse". 24 "Pleno quod": Bodleian 1. 25 "Ab ecclesia prohibitum": Verona. 26 "Ut publice": Bodleian 3. 27 "Quia minantur, nec inde": Lincoln, New College 2; "Aut inde": Lambeth, New College 1, York, Colbert 1. 28 "In isto saeculo": Bodleian 1. 29 "Nostrum" is missing in the Oxford edition. 30 "Joseph puer venierit [as printed] vendentibus fratribus": the editions are corrected from the older manuscripts. 31 "Legamus praedictum": Lambeth, Lincoln, New College 2. 32 In the common editions "Permittat, quos disponit coronari. Neque enim." That "enim", like the earlier "quos disponit", is found in none of our manuscripts. "Tradit permittit et coronari": Benevento, Verona. "Ut et coronari": Vossius 2, Bodleian 1. 33 "Neque nobis": Lambeth, York, New College 1, 2, Lincoln.
Variorum notæ
Notes of various editors
(printed under page 463)
(81) ‹anchor: Episcopum› · call in col 823 (after "episcopos")
Episcopum. Ita veteres editiones et undecim vetera exemplaria. Neque dubito quin ea lectio melior sit quam ea quæ habet episcopos, tamen etsi ea quoque reperiatur in quibusdam vetustis exemplaribus. Nam paulo post dicit : Nec interest unde episcopo aut terror aut periculum veniat. BALUZ.
"The bishop." So the old editions and eleven old copies. Nor do I doubt that this reading is better than the one that has "the bishops", even though that too is found in some old copies. For a little later he says: "Nor does it matter from where terror or danger comes to a bishop." Baluze.
(printed under page 463)
(82) ‹anchor: Cum animadvertissem› · call in col 823 (after "animadvertissem")
Cum animadvertissem. Hæc omitti poterant absque ullo dispendio. Desunt autem in quibusdam codicibus antiquis. Retinuimus tamen, quia exstant in antiquis editionibus et in quibusdam codicibus manuscriptis. BALUZ.
"When I had noticed." These words could have been left out without any loss, and they are missing in some old manuscripts. We have kept them, however, because they are found in the old editions and in some manuscripts. Baluze.
(printed under page 463)
(83) ‹anchor: Litteras quas› · call in col 823 (after "quas")
Litteras quas. A schismaticis nimirum et profanis, ut dicet infra. Scriptæ quippe erant adversus Cyprianum. Et ideo Cornelius eas accipere renuebat. BALUZ.
"The letter which." From the schismatics and profane men, that is, as he will say below. For it had been written against Cyprian, and so Cornelius refused to receive it. Baluze.
(printed under page 463)
(84) ‹anchor: Esse detentum› · call above the cropped foot (col 824)
Esse detentum. Quamvis ita scriptum sit in veteribus libris et in editionibus, puto tamen errorem esse in hoc loco et legendum esse desertum. Nam certum est Christum non fuisse detentum a fratribus sine discipulis suis, sed a Judæis. Unde infra scriptum est Christum derelictum fuisse a discipulis suis. BALUZ.
"Was held." Though it is so written in the old books and in the editions, I think there is an error in this place and that "deserted" should be read. For it is certain that Christ was not held by his brothers without his disciples, but by the Jews; whence below it is written that Christ was forsaken by his disciples. Baluze.
(printed under page 463)
(85) ‹anchor: Frater occiderit› · call above the cropped foot (col 824)
Frater occiderit. Notanda est in hoc loco veterum librariorum audacia. Certum est hunc locum, uti jacet, sanum esse et nulla interpretatione indigere. Et tamen illi, qui sciebant Abelem a Caino occisum fuisse, istius nomen hic posuere in quibusdam codicibus. Nam Sorbonicus habet scriptum Abel justum Cain non nisi frater occiderit. Unus meus vetus : Abel justum non nisi Cain frater occiderit. Reliqui codices non habent hoc additamentum, neque veteres editiones. De hoc fratricidio vide quæ dicuntur infra ad librum de Bono patientiæ. BALUZ.
"His brother killed." The boldness of the old copyists is to be noted in this place. It is certain that the passage, as it stands, is sound and needs no explanation. Yet those who knew that Abel was killed by Cain put his name here in some manuscripts. The Sorbonne manuscript has written "none but his brother Cain killed Abel the just"; one old one of mine, "none but Cain his brother killed Abel the just". The other manuscripts do not have this addition, nor do the old editions. On this fratricide see what is said below on the book On the Good of Patience. Baluze.
(printed under page 463)
Page
- running head: 823 S. CORNELII PA… (cut off at the right edge of the image)
- marginal letters: A sed et plurimorum coepiscoporum sententia con-; B animadvertissem, te nimis ac terroribus eorum (beside the line below it, qui venerant); C (81) Episcopum. Ita veteres editiones (in the Variorum notae); D fratribus sine discipulis suis (in the Variorum notae)
- old-edition numerals: 798 after recitarent,
- other: agressi set as printed (single g; classical aggressi), left as a possible period spelling rather than marked as a misprint. The scan is worn: o for e (factiono, ot Christi, ot audacia, ot impudica), Dei, severitate and quod are blurred; these are read as e and as the normal words. The Variae lectiones (22-33) and the Variorum notae (81-85, this column's half; (86)-(87) stand in the right-hand column's half) at the page foot are set above under Footnotes. No full-width line was cut off. No editors' matter in the text block.
Nam et Gentiles et Judaei minantur, et haeretic⟨i⟩ atque omnes, quorum pectora et mentes diabolus obsedit, venenatam rabiem suam quotidie furiosa voce testantur: non tamen idcirco cedendum est, quia minantur: aut ideo adversarius inimicus major a Christo, quia tantum sibi vindicat et assumit in saeculo. Manere apud nos debet, frat⟨er⟩ charissime, fidei robur immobile: et stabilis atqu⟨e⟩ inconcussa virtus contra omnes incursus atque impetus oblatrantium fluctuum, velut petrae objacentis fortitudine et mole, debet obsistere. Nec interest unde episcopo aut terror aut periculum veniat; qui terroribus et periculis vivit obnoxius, et tamen fit de ipsis terroribus ac periculis gloriosus. Neque enim solas Gentilium vel Judaeorum minas cogitare et spectare debemus; cum videamus, ipsum Dominum nostrum a fratribus esse detentum (Marc. III, 21) et ab eo, quem inter apostolos ipse delegerat, proditum (Matth. XXVI, 14); inter initia quoque mundi Abel justum nonnisi frater occiderit (Gen. IV, 8); et Jacob fugientem persecutus sit frater infestus (Gen. XXVII, 41); et Joseph venumdatus sit a fratribus (Gen. XXXVII, 23); in Evangelio etiam legamus esse praedictum, magis domesticos inimicos futuros (Matth. X, 30), et qui prius copulati sacramento unanimitatis fuerint, ipsos invicem tradituros. Nihil interest quis tradat aut saeviat, cum Deus tradi permittit et coronari. Neque nobis ignominia est pati a
For both Gentiles and Jews threaten, and heretics and all whose hearts and minds the devil has besieged bear witness daily with furious voice to their poisoned rage; yet we must not on that account give way because they threaten, nor [is] the adversary and enemy therefore greater than Christ because he claims and takes so much for himself in the world. There must remain with us, dearest brother, an immovable strength of faith; and a steadfast and unshaken virtue must stand firm against all the assaults and onsets of the barking waves, as with the strength and mass of a rock set in their way. Nor does it matter from where terror or danger comes to a bishop, who lives exposed to terrors and dangers and yet becomes glorious from those very terrors and dangers. For we ought not to consider and regard the threats of the Gentiles or the Jews alone, since we see that our Lord Himself was seized by His brethren (Mark 3:21) and betrayed by him whom He Himself had chosen among the apostles (Matt. 26:14); that also at the beginnings of the world none but a brother killed righteous Abel (Gen. 4:8); and a hostile brother pursued Jacob as he fled (Gen. 27:41); and Joseph was sold by his brothers (Gen. 37:23); we also read in the Gospel that it was foretold that enemies would rather be those of one's own household (Matt. 10:30), and that those who had earlier been joined by the sacrament of unanimity would hand one another over. It makes no difference who hands over or rages, when God permits [us] to be handed over and to be crowned. Nor is it a disgrace to us to suffer from
Editors' notes and page, col. 824
Footnotes
(86) ‹anchor: fratribus› · call in col 824
Joseph frater. Et hic quoque locus subjacuit audaciæ librariorum. In codice Thuano et in uno Bodleiano scriptum, est, Joseph venundatus sit a fratribus. In Sorbonico, Joseph venerit vendentibus fratribus in Ægyptum. In Michaelino, Joseph Ægyptum venerit persequentibus fratribus. In uno meo, Joseph pervenerit vendentibus fratribus in Ægyptum. BALUZ.
"Joseph, a brother." This passage too fell victim to the boldness of copyists. In the de Thou manuscript and in one Bodleian is written "Joseph was sold by his brothers"; in the Sorbonne manuscript, "Joseph came into Egypt, his brothers selling him"; in the Saint-Mihiel manuscript, "Joseph came to Egypt, his brothers persecuting him"; in one of mine, "Joseph arrived in Egypt, his brothers selling him". Baluze.
(printed under page 463)
(87) ‹anchor: et coronari› · call in col 824
Permittat quos. Variant in hoc loco quidam libri veteres. In uno meo legitur, permittat et coronare promiserit. In alio autem meo, in Beneventano, in Veronensi, et in uno Bodleiano et Vossiano laudatis in editione Anglicana, et in aliis septem, permittit et coronari. In Burgundico, permittit qui novit et coronare. In Metensi sancti Arnuphi, cum Deus tradi permittit et coronat. BALUZ.
"Allows those whom." Some old books vary in this place. In one of mine is read "allows and has promised to crown"; in another of mine, in the Benevento and Verona manuscripts, in a Bodleian and a Vossius manuscript cited in the English edition, and in seven others, "allows [them] to be handed over and crowned". In the Burgundian manuscript, "allows, who knows how also to crown". In the manuscript of Saint-Arnoul at Metz, "when God allows [them] to be handed over and crowns [them]". Baluze.
(printed under page 463)
Page
- running head: ‹…›ORNELII PAPAE 824 (left part of the running head cut off at the image edge; presumably CORNELII PAPAE)
- marginal letters: A ‹Nam et Gentiles et Judaei›; B ‹et spectare debemus; cum videamus›; C ‹indigere. Et tamen illi› (in the editors' notes at the page foot); D ‹nare promiserit. In alio autem meo› (in the editors' notes at the page foot)
- old-edition numerals: 799 after ‹inter›
- other: line-end letters lost to the damaged/cut right edge supplied in ⟨ ⟩: haeretic⟨i⟩, frat⟨er⟩, atqu⟨e⟩; the scan generally renders e as c and t as l (Mancre, permittil, etc.), read as type wear, not misprints; first C of Christo damaged but legible; reference printed (Matth. X, 30) kept as printed (the saying is Matt. 10:36); note calls (84)-(87) and superior figures 27-33 omitted; Variae lectiones and Variorum notae at the page foot not set; no full-width line; no editors' matter in the text block
⟨dec⟩us quod passus est Christus: nec illis gloria ⟨sit fa⟩cere quod fecit Judas. Quae autem sui ⟨ ⟩ est, quae comminantium tumens et inflata et ⟨vana j⟩actatio; illic absenti minari, cum hic me ⟨habea⟩nt in potestate praesentem? Convicia eorum, ⟨quibu⟩s se et vitam suam quotidie lacerant, non ⟨timem⟩us; fustes et lapides et gladios, quos verbis ⟨parric⟩idalibus jactitant, non perhorrescimus. Quod ⟨in ipsis⟩ est, homicidae sunt apud Deum tales: ne⟨care ta⟩men non possunt, nisi eis Dominus necare ⟨permi⟩serit. Et cum nobis semel moriendum sit, ⟨illi ta⟩men odio et verbis et delictis suis quotidie pe⟨rimun⟩t.
honour, what Christ suffered, nor is it a glory for them to do what Judas did. But what [ ] is it, what swelling and puffed-up and vain boasting of men who threaten, to threaten one who is absent there, when here they have me present in their power? Their insults, with which they daily tear themselves and their own life, we do not fear; the clubs and stones and swords which they brandish with parricidal words we do not dread. As far as lies in them, such men are murderers before God; yet they cannot kill unless the Lord has permitted them to kill. And although we must die once, they nevertheless kill us daily by their hatred and their words and their misdeeds.
Sed non idcirco, frater charissime, relin⟨quend⟩a est ecclesiastica disciplina, aut sacerdotalis ⟨solven⟩da censura, quoniam conviciis infestamur, ⟨aut te⟩rroribus quatimur; quando occurrat et mo⟨neat⟩ Scriptura divina dicens: Illo vero qui prae⟨sumit⟩ et contumax est, vir sui jactans, nihil omnino ⟨perfici⟩et, qui dilatavit tanquam infernus animam ⟨suam⟩ (Habac. II, 5). Et iterum: Et verba viri pec⟨catoris⟩; ne timueritis, quia gloria ejus in stercora erit et in vermes. Hodie extolletur, et ⟨cras n⟩on invenietur; quoniam conversus est in ter⟨ram⟩ suam, et cogitatio ejus peribit (I Machab. ⟨II, 63⟩). Et iterum: Vidi impium exaltatum, et ⟨elevari⟩ super cedros Libani; et transivi, et ecce non ⟨erat, e⟩t quaesivi eum, et non est inventus locus ejus ⟨(Psal.⟩ XXXVI, 37). Exaltatio et inflatio, et arrogans ac ⟨tumi⟩da jactatio non de Christi magisterio qui humili⟨tatem⟩ docet, sed de Antichristi spiritu nascitur, cui ⟨expro⟩brat per prophetam Dominus, et dicit: Tu ⟨autem⟩ dixisti in animo tuo: In coelum ascendam, ⟨super⟩ stellas Dei ponam sedem meam; sedebo in ⟨monte⟩ alto, super montes altos in aquilonem ascen⟨dam s⟩uper nubes, ero similis Altissimo (Isa. XIV, ⟨13,⟩ 14). Et addidit dicens: Tu vero ad inferos ⟨descen⟩des in fundamenta terrae, et qui videbunt te, ⟨mirab⟩untur super te (Ibid. 15). Unde parem talibus
But it is not for that reason, dearest brother, that the discipline of the Church is to be abandoned or the censure of the priesthood relaxed, because we are assailed with insults or shaken by terrors, since divine Scripture meets us and warns us, saying: But he who is presumptuous and contumacious, a man boasting of himself, shall accomplish nothing at all, he who has widened his soul like hell (Hab. 2:5). And again: And the words of a sinful man, do not fear them, for his glory shall be dung and worms. Today he shall be lifted up, and tomorrow he shall not be found; for he is turned back into his earth, and his thought shall perish (1 Macc. 2:63). And again: I saw the wicked man exalted, and raised above the cedars of Lebanon; and I passed by, and behold, he was not, and I sought him, and his place was not found (Ps. 36:37). Exaltation and inflation, and arrogant and swollen boasting, are not born of the teaching of Christ, Who teaches humility, but of the spirit of Antichrist, whom the Lord reproaches through the prophet and says: But you have said in your mind: I will ascend into heaven, I will set my seat above the stars of God; I will sit on a lofty mountain, above the lofty mountains towards the north; I will ascend above the clouds, I will be like the Most High (Isa. 14:13–14). And He added, saying: But you shall go down to the lower regions, into the foundations of the earth, and those who see you shall marvel over you (Isa. 14:15). Hence for such men a like
Editors' notes and page, col. 825
Footnotes
NOTE ON THE IMAGES: on this page the left crop cuts off the LEFT edge of col 825 (the first letters of each line); the right crop cuts the left edge of col 826, which the left crop supplies. Letters lost are supplied in [square brackets] where certain; "[…]" marks what cannot be supplied. Variæ lectiones
Variant readings
(34–49) ‹variant apparatus, printed full width (joined from the two crops); calls 39–42 visible in col 825 (after "vermes", "peribit", "exprobrat", "aquilonem"), 47–49 in col 826 (after "gehennam", "ultoris", "audit"); the others stand above the cropped foot› [34 F]ecit Judas Ver. Lam. Ebor. N C. 1. 35 In vetere ms. Colb. desideratur Scriptura divina. 36 Contumax […]iribus suis Bod. 1. Lin. N C. 1. 37 Tanquam inferi Lam. Lin. Ebor. N C. 1. 38 In eodem ms. exstat […]s : in altero ut in Corb et pluribus Anglic. inferi. 39 Ut vermes hodie Bod. 3. 40 Cogitatio ejus […]t Oxon. 41 Quem exprobrat Bod. 3. 42 Montes aquilonis Lam. Ebor. N C. 1. Bod. 2. 43 Os loqui[…]n. 44 Thesauro cordis Lin. 45 Ardoribus aduritur Lam. Ebor. N C. 1 Bod. 1. Adurebatur Bod. 1. [46 …] possidebunt NC. 2, lin. 47 Reus gehennæ Voss. 2. Bod. 3, 48 Dominicæ ultionis Bod. 3. […] Lam. Lin. Bod. 2. Audit et eum qui me misit Rig.
[34] "Fecit Judas": Verona, Lambeth, York, New College 1. 35 In the old Colbert manuscript "Scriptura divina" is missing. 36 "Contumax […]iribus suis": Bodleian 1, Lincoln, New College 1. 37 "Tanquam inferi": Lambeth, Lincoln, York, New College 1. 38 In the same manuscript stands "[…]s"; in the other, as in the Corbie and most English manuscripts, "inferi". 39 "Ut vermes hodie": Bodleian 3. 40 "Cogitatio ejus […]": Oxford edition. 41 "Quem exprobrat": Bodleian 3. 42 "Montes aquilonis": Lambeth, York, New College 1, Bodleian 2. 43 "Os loqui[…]". 44 "Thesauro cordis": Lincoln. 45 "Ardoribus aduritur": Lambeth, York, New College 1, Bodleian 1; "Adurebatur": Bodleian 1. [46] "[…] possidebunt": New College 2, Lincoln. 47 "Reus gehennae": Vossius 2, Bodleian 3. 48 "Dominicae ultionis": Bodleian 3. [49] […] Lambeth, Lincoln, Bodleian 2; "Audit et eum qui me misit": Rigault.
Variorum notæ
Notes of various editors
([88]) ‹anchor: Absenti minari; numeral cut at the left edge› · call above the cropped foot (col 825 or 826) […] Absenti minari. Cypriano nimirum. Felicissi[mus e]t alii qui cum eo Romam profecti erant mul[ta im]pia et probrosa adversus eum protulerant apud [Corne]lium, minas etiam intentantes. Mirari se scri[bit C]yprianus quod illi, qui cum essent Carthagine, [e]um habebant præsentem, Romam adversus [eum n]avigaverint et ad Petri sedem atque eccle[siam] principalem, uti postea dicet, a schismaticis [et pro]fanis litteras tulissent. Sic Rufinus in libro [Apolo]giarum suarum adversus Hieronymum ait, […]set absentem lacerare quem potuit gravius con[…] præsentem. BAL.
"To threaten one absent." Cyprian, that is. Felicissimus and the others who had set out with him for Rome had brought forward many impious and shameful things against him before Cornelius, uttering threats as well. Cyprian writes that he is amazed that those who had him present when they were at Carthage should have sailed to Rome against him and carried letters from schismatics and profane men to the see of Peter and the principal church, as he will say later. So Rufinus, in the books of his Apologies against Jerome, says that he [would not have wished] to tear to pieces in his absence one whom he could more weightily [refute] when present. Baluze.
(printed under page 464)
(89) ‹anchor: in vermes› · call in col 825
[…] In stercora erit et in vermes. Corb. ms. a [secun]da manu, ut stercora, ut vermes. Infra ex om[ni]bus nostris mss. restituimus peribit, quod et lib. III Testimon. c. 5, ubi idem locus a Cypriano citatur, in plerisque mss. haberi Oxonienses notant, quamvis cum aliis editis periit utrobique retineant. COUST.
"He will be dung and worms." The Corbie manuscript, in a second hand: "like dung, like worms". Below, from all our manuscripts, we have restored "peribit" (will perish), which the Oxford editors note is also found in most manuscripts at Testimonies III, ch. 5, where Cyprian cites the same passage, though with the other editions they keep "periit" (perished) in both places. Coustant.
(printed under page 464)
(90) ‹anchor: peribit / conversus est in terram› · call in col 825
Conversus est in terram. Codex Gratianopolitanus, Conversus est in ærumnam et terram. BALUZ.
"He has returned to the earth." The Grenoble manuscript: "he has returned to misery and earth". Baluze.
(printed under page 464)
Page
- running head: EPISTOLÆ.
- marginal letters: A ‹us quod passus est Christus›; B ‹rroribus quatimur›; C ‹brat per prophetam Dominus›; D ‹Absenti minari (Variorum notae, below the text block)›
- old-edition numerals: (none)
poenam Scriptura divina loco alio comminatur et dicit: Dies enim Domini Sabaoth super omnem injuriosum et superbum, et super omnem elatum et excelsum (Isa. II, 29). De ore itaque ac de verbis suis unusquisque statim proditur, et utrum Christum in corde suo, an vero Antichristum habeat, loquendo detegitur: secundum quod Dominus in Evangelio suo dicit: Progenies viperarum, quomodo potestis bona loqui, cum sitis nequam? de abundantia enim cordis os emittit. Bonus homo de bono thesauro emittit bona, et nequam homo de nequam thesauro emittit nequam (Matth. XII, 34). Unde et dives ille peccator, qui de Lazaro in sinu Abrahae posito, atque in refrigerio constituto, implorat auxilium, cum in tormentis cruciabundus flammae cremantis ardoribus aduratur (Luc. XVI, 23), inter omnes corporis partes magis os ejus et lingua poenas dat; quia plus scilicet lingua sua et ore peccaverat.
punishment the divine Scripture threatens in another place and says: For the day of the Lord of Sabaoth [is] upon everyone who is insolent and proud, and upon everyone who is lifted up and lofty (Isa. 2:12). By the mouth, therefore, and by his words each one is at once betrayed, and whether he has Christ in his heart or rather Antichrist is detected by his speaking, according to what the Lord says in His Gospel: Brood of vipers, how can you speak good things, since you are wicked? For out of the abundance of the heart the mouth sends forth. The good man out of the good treasure sends forth good things, and the wicked man out of the wicked treasure sends forth wicked things (Matt. 12:34). Hence also that rich sinner, who implores help from Lazarus, who had been placed in the bosom of Abraham and established in refreshment, while in torments, tortured, he is scorched by the burning heat of the consuming flame (Luke 16:23), among all the parts of the body it is his mouth and tongue most of all that pay the penalty; because, evidently, he had sinned more with his tongue and mouth.
IV. Nam cum scriptum sit: Neque maledici regnum Dei consequentur (I Cor. VI, 10), et iterum Dominus in Evangelio suo dicat: Qui dixerit fratri suo, Fatue; et qui dixerit: Raca, reus erit in gehennam ignis (Matth. III, 22), quomodo possunt censuram Domini ultoris evadere, qui alia ingerunt non solum fratribus, sed et sacerdotibus; quibus honor tantus de Dei dignatione conceditur, ut quisquis sacerdoti ejus et ad tempus hic judicanti non obtemperaret, statim necaretur? In Deuteronomio loquitur Dominus Deus dicens: Et homo quicunque fecerit in superbia, ut non exaudiat sacerdotem aut judicem quicunque fuerit in diebus illis, morietur homo ille; et omnis populus cum audierit, timebit; et non agent impie etiam nunc (Deut. XVII, 12). Item ad Samuelem, cum a Judaeis sperneretur, Deus dicit: Non te spreverunt, sed me spreverunt (I Reg. VIII, 7). Et Dominus quoque in Evangelio: Qui audit vos, inquit, me audit et
IV. For since it is written: Nor shall the evil-speakers obtain the kingdom of God (1 Cor. 6:10), and again the Lord says in His Gospel: Whoever says to his brother, Fool; and whoever says, Raca, shall be liable to the gehenna of fire (Matt. 5:22), how can they escape the censure of the avenging Lord who heap other [insults] not only on the brethren but also on the priests; to whom so great an honour is granted by the condescension of God that whoever did not obey His priest, and one judging here for the time being, was at once put to death? In Deuteronomy the Lord God speaks, saying: And whatever man acts in pride, so as not to listen to the priest or the judge, whoever he may be in those days, that man shall die; and all the people, when they hear, shall fear; and they shall not act impiously even now (Deut. 17:12). Likewise to Samuel, when he was spurned by the Jews, God says: They have not spurned you, but they have spurned Me (1 Sam. 8:7). And the Lord also in the Gospel: He who hears you, He says, hears Me and
Editors' notes and page, col. 826
Footnotes
(91) ‹anchor: me audit› · call in col 826
Me audit. In edit. Oxon. hic additur qui me audit, et mox post verba me rejicit, cum aliis subjicitur, qui me rejicit, rejicit. Magis sibi cohærere visa est lectio, quam ex vetere ms. Colb. cui et Corb. favet, exprimimus. COUSTANT. — Angli sic hunc locum posuerunt in sua editione : (continues)
"Hears me." In the Oxford edition "who hears me" is added here, and just after the words "rejects me" there is added, with other [editions], "who rejects me, rejects". The reading we print from the old Colbert manuscript, which the Corbie also supports, seemed more coherent. Coustant. — The English editors set this passage in their edition thus: (continues)
(printed under page 464)
Page
- running head: ...OLÆ. 826 (running head cut off at the left edge; only "OLÆ." visible)
- marginal letters: A ‹poenam Scriptura divina› (fragment only); B ‹cremantis 801 ardoribus› (fragment only); C ‹quicunque fecerit in superbia› (fragment only); D (none visible)
- old-edition numerals: 801 after ‹cremantis›
- misprints kept as printed: ‹Isa. II, 29› (for II, 12); ‹Matth. III, 22› (for V, 22; the numeral is faint)
- other: margin letters are cut off at the gutter edge, so their identification is unsure; "alia ingerunt" set as printed (Hartel reads "talia"); "peccaverat" read through blurred type; commentary call (91) after "me audit" omitted; the "Variae lectiones" and "Commentarius" (notae) headings and the apparatus at the foot are not set; the text ends mid-sentence at "et"; variants 43 and 46 begin or continue in the scan's cropped left margin and are set only as far as they are visible; in variant 45 the t of "Adurebatur" is damaged type
eum qui me misit; et qui rejicit vos, me rejicit, et eum qui me misit (Luc. X, 16). Et cum leprosum emundasset; Vade, inquit. et demonstra te sacerdoti (Matth. VIII, 4). Et cum postea tempore passionis alapam accepisset a servo sacerdotis, cumque ei dixisset, Sic respondes pontifici? (Joan. XVIII, 22) adversus pontificem Dominus contumeliose nihil dixit, nec quidquam de sacerdotis honore detraxit; sed innocentiam suam magis asserens et ostendens, Si male, inquit, locutus sum, exprobra de malo, si autem bene, quid me caedis? (Ibid. 23.) Item in Actis Apostolorum postmodum beatus Paulus, cum ei dictum esset, Sic insilis in sacerdotem Dei maledicendo? (Act. XXIII, 1), quamvis Domino jam crucifixo sacrilegi et impii et cruenti
Him Who sent Me; and he who rejects you rejects Me, and Him Who sent Me (Luke 10:16). And when He had cleansed the leper: Go, He said, and show yourself to the priest (Matt. 8:4). And when afterwards, at the time of the passion, He had received a blow from a servant of the priest, and that man had said to Him, Do you answer the pontiff so? (John 18:22), the Lord said nothing insulting against the pontiff, nor did He take away anything from the honour of the priest; but rather asserting and showing His own innocence, If I have spoken ill, He said, reproach me concerning the ill; but if well, why do you strike me? (ibid. 23). Likewise in the Acts of the Apostles, afterwards, the blessed Paul, when it had been said to him, Do you thus leap upon the priest of God by reviling him? (Acts 23:1), although, the Lord having already been crucified, sacrilegious and impious and bloody
Editors' notes and page, col. 827
Footnotes
NOTE ON THE IMAGES: both crops begin inside the notes, so the top of each column's notes is not visible (gaps marked). The right edge of col 828 is blotted by scan damage; the lost line-end letters are supplied in [square brackets] where the word is certain.
(continued) ‹note 91, from page 464; a gap precedes the first legible line›
[…] illis addita, qui me audit, quæ neque in Evangelio leguntur, neque in veteribus Cypriani codicibus et editionibus. Sane in editione Erasmi et in codice Sorbonico scriptum est : Qui audit, inquit, vos, me audit ; et qui vos audit, audit et eum qui me misit. Verum hæc valde diversa sunt ab editione Anglcana. In libro Turonensi et in uno meo scriptum est : Qui audit vos, inquit, audit me auditus, et qui me audit eum qui me misit. Vide epistolam LXIX ad Florentium, ubi ista repetuntur. BALUZ.
[…] with "who hears me" added to them, words that are read neither in the Gospel nor in the old manuscripts and editions of Cyprian. In Erasmus's edition and in the Sorbonne manuscript is written: "He who hears you, he says, hears me; and he who hears you hears also him who sent me." But these differ greatly from the English ("Anglcana", as printed) edition. In the Tours book and in one of mine is written: "He who hears you, he says, hears me heard [as printed], and he who [hears] me, him who sent me." See Letter 69, to Florentius, where these words are repeated. Baluze.
(printed under page 465)
(92) ‹anchor: Qui rejicit vos› · call above the cropped foot (col 827 or 828)
Qui rejicit vos. Ita etiam in eadem epistola ad Florentium. In editione vulgata legitur : Qui vos spernit me spernit. Erasmus in caput duodecimum Evangelii secundum Lucam admonet Hieronymum alicubi vertisse : Qui vos reprobat me reprobat. Et mox declamat intemperanter adversus episcopos tyrannidem exercentes et ventris negotium prosequentes. Addit autem : Scio tamen etiam malis obtemperandum, ne dissidium excitetur, modo ne cogunt ad impietatem. BALUZ.
"He who rejects you." So also in the same letter to Florentius. In the Vulgate edition is read: "He who despises you despises me." Erasmus, on the twelfth chapter of the Gospel according to Luke, notes that Jerome somewhere translated: "He who reproves you reproves me." And soon he declaims intemperately against bishops who exercise tyranny and pursue the business of the belly. He adds, however: "Yet I know that even bad ones must be obeyed, lest dissension be stirred up, provided they do not compel [one] to impiety." Baluze.
(printed under page 465)
(93) ‹anchor: Insilis› · call above the cropped foot (col 827 or 828)
Insilis. Sic etiam scriptum est epistola 65, ad Rogatianum. Sed in hac quam nunc illustramus scriptum fuisse incilas in veteri codice annotavit in margine editionis Pamelianæ Nicolaus Faber. Nonius Marcellus : Incilare est increpare vel improbare. Allegat autem Nonius, ut id probet, auctoritates ex Accio, Pacuvio, et Lucilio. Poterat autem addere testimonia ex Lucretio et Plauto. Lectionem a Fabro notatam confirmare videtur Erasmi editio, in qua scriptum est insimulas pro insilis. Vide eumdem Erasmum in hunc locum Actorum. BALUZ.
"You leap upon." So it is written also in Letter 65, to Rogatianus. But in the letter we are now illustrating, Nicolas Le Fèvre noted in the margin of Pamelius's edition that "incilas" (you rebuke) was written in an old manuscript. Nonius Marcellus: "Incilare is to rebuke or reprove." To prove it Nonius cites authorities from Accius, Pacuvius and Lucilius; he could also have added testimonies from Lucretius and Plautus. The reading noted by Le Fèvre seems confirmed by Erasmus's edition, in which "insimulas" (you accuse) is written for "insilis". See the same Erasmus on this passage of Acts. Baluze.
(printed under page 465)
(94) ‹anchor: Principem populi› · call above the cropped foot (col 827 or 828)
Principem populi. Ita veteres editiones et plerique libri veteres. Erasmus scripsit plebis tuæ ; eamque lectionem retinuerunt Manutius et Morellius. Pamelius mutavit. Vide epistolam LXV, et concilium Toletanum V, canone 5. BALUZ.
"The ruler of the people." So the old editions and most old books. Erasmus wrote "of your people (plebis)"; Manutius and Morel kept that reading; Pamelius changed it. See Letter 65 and the Fifth Council of Toledo, canon 5. Baluze.
(printed under page 465)
(95) ‹anchor: Neque enim aliunde obortæ sunt hæreses› · call above the cropped foot (col 827 or 828)
Neque enim aliunde obortæ sunt hæreses, etc. Similes locos habes infra dictis Epistolis ad Rogatianum episcopum et Florent. Pupianum, libris item de Unitate Ecclesiæ, ac de Zelo et Livore. Et si autem aliis illis locis de se et episcopis omnibus loqui videatur, quod nempe omnes hæreses initium suum habuerint ex contemptu episcoporum, id est, ex ipso schismate : certe, tum hoc loco, tum præsertim initio libri de Unitate Ecclesiæ, de Romano episcopo solo loquitur. Qui vel unicus locus, ut ibi latius, […] (gap at the top of col 828) […] hoc loco, quæ arguunt de Romano loqui et summo pontifice, sunt imprimis testimonia præmissa ex Deuter. lib. I Reg. Evang. Joannis et Actis Apostolorum, quæ non nisi in summos pontifices Judæorum quadrare nemini dubium est, atque adeo aptius ad summum pontificem Romanum referuntur. Deinde, quod loquatur de judice qui vice Christi fungitur. Item, quod loquatur de uno sacerdote seu uno episcopo in Ecclesia ; quam appellationem tum ex epistola Cornelii supra XLVIII, tunc ex aliis ejus epistolis, et lib. de Unitate Ecclesiæ Cyprianum satis constat non solere usurpare, nisi de summo pontifice. Facit pro eodem quod dicit : Nemo adversum sacerdotum collegium aliquid moveret ; nam si de se solo loqueretur, non statim qui illi non obtemperaret, aliquid moveret adversus reliquos episcopos. Eodem spectare videtur, quod pag. sequenti de servorum præposito locutus, mox D. Petri super quem Christus ædificavit Ecclesiam mentionem injicit. Eodem pertinet quod D. Hieronymus contra Luciferianos ; salutem Ecclesiæ pendere dicit [ex] summi sacerdotis dignitate. Cui si inquit, non exsors quædam et ab omnibus eminens detur potestas ; tot in Ecclesiis fient schismata quot sacerdotes. Experientia certe ipsa nos docet, hæreses solere ex schismate, id est, separatione voluntaria ab Ecclesia, atque adeo ab Ecclesiæ capite Romano, inquam, pontifice initium sumere. Exempla hujus rei apud Cyprianum habes de Novatianis apud August. de Donatistis. Unde ad hos epistola CLII D. August. : Neque enim vobis objicimus, nisi schismatis crimen, quam etiam hæresin male perseverando fecistis, et ad Cresc. Grammat. lib. II[?] c. 7 Inter schisma, inquit, et hæresin eam distinctionem magis approbo, qua dicitur schisma esse recens congregationis ex aliqua sententiarum diversitate dissensio, hæresis autem schisma inveteratum : A quo non dissentit D. Hieron. exponens illud ad tit. III qui est a semetipso damnatus : Hæretici, inquit, in semetipsos sententiam ferunt, suo arbitrio de Ecclesia recedentes, quæ recessio propriæ conscientiæ videtur esse damnatio. Et paulo post : Nullum schisma non sibi aliquam confingit hæresin, ut recte ab Ecclesia recessisse videatur. Plura reperiet exempla, qui exacte singularum hæreseon initia et prima seminaria perspexerit.
"For heresies have arisen from no other source," etc. You have similar passages below in the letters named, to Bishop Rogatianus and to Florentius Pupianus, and likewise in the books On the Unity of the Church and On Jealousy and Envy. And although in those other passages he seems to speak of himself and of all bishops, namely that all heresies took their beginning from contempt of the bishops, that is, from schism itself, certainly both in this place and especially at the beginning of the book On the Unity of the Church he speaks of the Roman bishop alone. Which passage, even by itself, as there [more] fully […] (gap) […] in this place, the things that show he is speaking of the Roman and supreme pontiff are, first of all, the testimonies set out before from Deuteronomy, 1 Kings [1 Samuel], the Gospel of John and the Acts of the Apostles, which no one doubts fit only the high priests of the Jews, and are therefore more fittingly referred to the supreme Roman pontiff. Next, that he speaks of the judge who acts in Christ's stead. Again, that he speaks of one priest or one bishop in the Church, a title which, as is clear enough from Cornelius's letter above (48), from his other letters and from the book On the Unity of the Church, Cyprian is not accustomed to use except of the supreme pontiff. In the same direction tells his saying: "No one would stir up anything against the college of priests"; for if he were speaking of himself alone, one who did not obey him would not at once be stirring something up against the rest of the bishops. To the same point seems to look the fact that on the next page, having spoken of the one set over the servants, he soon brings in mention of St Peter, on whom Christ built the Church. To the same point belongs what St Jerome says against the Luciferians: he says that the safety of the Church depends on the dignity of the supreme priest. "If," he says, "a certain unshared power, eminent above all, is not given to him, there will be as many schisms in the Churches as there are priests." Experience itself certainly teaches us that heresies usually take their beginning from schism, that is, from voluntary separation from the Church, and so from the Church's head, the Roman pontiff, I say. Examples of this you have in Cyprian concerning the Novatianists, and in Augustine concerning the Donatists. Hence St Augustine's Letter 152 to the latter: "For we charge you with nothing but the crime of schism, which by persevering wrongly you have also made a heresy"; and to Cresconius the Grammarian, book II[?], ch. 7: "Between schism and heresy," he says, "I rather approve the distinction by which schism is said to be a recent dissension of a congregation arising from some difference of opinions, while heresy is an inveterate schism." From which St Jerome does not dissent, expounding that word in Titus 3, "who is condemned by himself": "Heretics," he says, "pass sentence on themselves, withdrawing from the Church by their own choice; and that withdrawal seems to be the condemnation of their own conscience." And a little after: "There is no schism that does not invent some heresy for itself, so that it may seem to have withdrawn from the Church rightly." Whoever examines carefully the beginnings and first seedbeds of the individual heresies will find more examples.
(printed under page 465)
Page
- running head: 827 S. CORNELII PA (cut off at the image edge)
- marginal letters: A ‹eum qui me misit; et qui rejicit vos›; B ‹Domino jam crucifixo sacrilegi›; C ‹tyrannidem exercentes et ventris› (in the Variorum notae); D ‹cilium Toletanum V, canone 5› (in the Variorum notae, between this note and note 95)
- old-edition numerals: 802 after ‹sacerdoti (Matth. VIII, 4).›
illi esse coepissent, nec jam quidquam de sacerdotali honore et auctoritate retinerent: tamen ipsum quamvis inane nomen et umbram quamdam sacerdotis cogitans Paulus: Nesciebam fratres (Ibid., 5), inquit, quia pontifex est; scriptum est enim, Principi plebis tuae non maledices (Exod. XXII, 28).
is what those men had begun to be, and they no longer retained anything of the priestly honour and authority, yet Paul, having regard to the name of the priest, empty though it was, and to a certain shadow of it, says: I did not know, brothers (Acts 23:5), that he is the high priest; for it is written, You shall not speak evil of the ruler of your people (Exod. 22:28).
V. Cum haec tanta ac talia et multa alia exempla praecedant, quibus sacerdotalis auctoritas et potestas de divina dignatione firmatur; quales putas esse eos, qui sacerdotum hostes, et contra Ecclesiam catholicam rebelles, nec praemonentis Domini comminatione, nec futuri judicii ultione terrentur? Neque enim aliunde haereses obortae sunt, aut nata sunt schismata, quam dum sacerdoti
V. Since so many examples, of such weight and of this kind, and many others besides, go before us, by which priestly authority and power is confirmed by the divine favour, what sort of men do you think those are who, being enemies of the priests and rebels against the Catholic Church, are terrified neither by the threatening of the Lord who warns them beforehand nor by the vengeance of the judgement to come? For heresies have arisen, and schisms have been born, from no other source than this, that while to the priest
Editors' notes and page, col. 828
Page
- running head: CORNELII PAPAE 828 (left part of the head cut off at the image edge)
- marginal letters: A illi esse coepissent; B nata sunt schismata; C and D stand beside the Variorum notae at the page foot (pos. Eodem spectare; gregationis ex aliqua), not set
- old-edition numerals: 802 after sunt (nata sunt)
Dei non obtemperatur, nec unus in Ecclesia ad tempus sacerdos, et ad tempus judex vice Christi cogitatur. Cui si secundum magisteria divina obtemperaret fraternitas universa, nemo adversum sacerdotum collegium, quidquam moveret; nemo post divinum judicium, post populi suffragium, post episcoporum consensum, judicem se jam non episcopi sed Dei faceret; nemo discidio unitatis, Christi Ecclesiam scinderet; nemo sibi placens ac tumens seorsum foris haeresim novam conderet, nisi si ita est aliquis sacrilegae temeritatis ac perditae mentis, ut putet sine Dei judicio fieri sacerdotem: cum Dominus in Evacgelio suo dicat: Nonne duo passeres asse vaeneunt, et neuter eorum cadit in terram sine Patris voluntate? (Matth. X, 29). Cum ille ne minima fieri sine voluntate Dei dicat; existimat aliquis summa et magna, aut non sciente aut non permittente Deo, in Ecclesia Dei fieri, et sacerdotes, id est dipensatores ejus, non de ejus sententia ordinari? Hoc est fidem non habere qua vivimus, hoc est Deo honorem non dare, cujus nutu et arbitrio regi et gubernari omnia scimus et credimus. Plane episcopi non de voluntate Dei fiunt; sed qui extra Ecclesiam fiunt, sed qui contra dispositionem et traditionem Evangelii
of God is not obeyed, nor is it borne in mind that there is one priest in the Church for the time being, and one judge for the time being in the place of Christ. If the whole brotherhood obeyed him according to the divine teachings, no one would stir up anything against the college of priests; no one, after the divine judgement, after the vote of the people, after the consent of the bishops, would make himself a judge no longer of the bishop but of God; no one would tear the Church of Christ by a breach of unity; no one, pleasing himself and swollen with pride, would found a new heresy apart and outside, unless there is someone of such sacrilegious rashness and lost mind as to think that a priest is made without the judgement of God, when the Lord says in His Gospel: Are not two sparrows sold for a penny, and neither of them falls to the ground without the will of the Father? (Matt. 10:29). Since He says that not even the least things happen without the will of God, does anyone think that the highest and great things happen in the Church of God without God knowing or without God permitting, and that priests, that is His stewards, are not ordained by His decision? This is not to have the faith by which we live, this is not to give honour to God, by Whose nod and decision we know and believe that all things are ruled and governed. Plainly there are bishops who are not made by the will of God; but they are those who are made outside the Church, those who contrary to the ordering and tradition of the Gospel
Editors' notes and page, col. 829
Footnotes
Variæ lectiones
Variant readings
(56–65) ‹variant apparatus, printed full width (joined from the two crops); calls 61–62 visible in col 829 (after "fiunt", "contra"); the others stand above the cropped foot› 56 Populi sui Lam. N C. 1. Ebor. 57 Nisi ita Lam. Ebor. N C. 1. Lin. 58 Et unus ex illis non cadet Lin. N C. 2. 59 Patris vestri Vir. 60 Arbitrio geri Bod. I. 61 Editi Fiunt, qui extra Ecclesiam fiunt, sed contra : refragantibus nostris mss. ac plerisque Anglic. 62 Sic Pem. Bod. 1, 3. Lam. Ebor. N C. 1. Lin. 63 Sibimetipsi Lam. Ebor. N C. 1, 2. 64 Sic Bod. 1, 2. Lam. Ebor. N C. 1. Oxon. Consilium et non per me Oxon. 65 Cæterum dico, provocatus Ver.
56 "Populi sui": Lambeth, New College 1, York. 57 "Nisi ita": Lambeth, York, New College 1, Lincoln. 58 "Et unus ex illis non cadet": Lincoln, New College 2. 59 "Patris vestri": Vir. [as printed; Verona?]. 60 "Arbitrio geri": Bodleian 1. 61 The editions: "Fiunt, qui extra Ecclesiam fiunt, sed contra", against our manuscripts and most of the English ones. 62 So Pem. [as printed], Bodleian 1, 3, Lambeth, York, New College 1, Lincoln. 63 "Sibimetipsi": Lambeth, York, New College 1, 2. 64 So Bodleian 1, 2, Lambeth, York, New College 1, Oxford edition; "Consilium et non per me": Oxford edition. 65 "Caeterum dico, provocatus": Verona.
Variorum notæ
Notes of various editors
(printed under page 466)
(96) ‹anchor: Unus in Ecclesia› · call above the cropped foot (col 829 or 830)
Unus in Ecclesia. In libro de Unitate Ecclesiæ : Episcopatus unus est, cujus a singulis in solidum pars tenetur. Et in epistola LII ad Antonianum : Actum suum disponit et dirigit unusquisque episcopus, rationem propositi sui Domino redditurus. Vide notas nostras ad librum Agobardi de Privilegio et jure sacerdotii. BALUZ.
"One in the Church." In the book On the Unity of the Church: "The episcopate is one, a part of which is held by each in its entirety." And in Letter 52, to Antonianus: "Each bishop orders and directs his own conduct, and will render an account of his purpose to the Lord." See our notes on Agobard's book On the Privilege and Right of the Priesthood. Baluze.
(printed under page 466)
(97) ‹anchor: Sine Patris vestri› · call above the cropped foot (col 829 or 830)
Sine Patris vestri. Ita scriptum vidi in antiquis editionibus et in novem codicibus manuscriptis. Manutius expunxit vocem vestris, quam ego non inveni in aliis novem veteribus libris. Ego tamen illam retinui, quia apud Matthæum, ex quo ista sumpta sunt, legitur. Unus ex illis non cadit super terram sine Patre vestro. Quod etiam habetur in Græco. Cæterum in epistola LXIX, ad Florentium, in qua refertur hic locus, vox vestri non habetur. BALUZ.
"Without your Father." So I saw it written in the old editions and in nine manuscripts. Manutius struck out the word "your" ("vestris", as printed), which I did not find in nine other old books. I have nevertheless kept it, because it is read in Matthew, from whom these words are taken: "Not one of them falls to the ground without your Father." It is also in the Greek. In Letter 69, to Florentius, however, where this passage is quoted, the word "your" is not found. Baluze.
(printed under page 466)
(98) ‹anchor: Existimat aliquis› · call above the cropped foot (col 829 or 830)
Existimat aliquis. Citat hunc locum. sed mutilum, Gerohus Reicherspergensis in tractatu adversus Simoniacos, cap. 27. BALUZ.
"Anyone thinks." Gerhoh of Reichersberg cites this passage, but mutilated, in his treatise against the Simoniacs, ch. 27. Baluze.
(printed under page 466)
(99) ‹anchor: Habuisti consilium› · call above the cropped foot (col 829 or 830)
Habuisti consilium. Vide notas Frontonis Ducæi ad codicem Homiliarum sancti Joannis Chrysostomi, pag 13. BALUZ.
"You have taken counsel." See Fronton du Duc's notes on the manuscript of the Homilies of Saint John Chrysostom, p. 13. Baluze.
(printed under page 466)
(1) ‹anchor: Dico enim› · call above the cropped foot (col 829 or 830)
Dico enim. Veteres editiones et tria vetera exemplaria habent : Cæterum dico, dico enim provocatus. Verum quindecim vetera exemplaria præferunt uti nos edidimus. BALUZ.
"For I say." The old editions and three old copies have: "But I say, for I say, provoked". But fifteen old copies show it as we have printed it. Baluze.
(printed under page 466)
(2) ‹anchor: Proscriptus› · call above the cropped foot (col 829 or 830)
Proscriptus. Pontius diaconus in Vita Cypriani : Statim denique pro talibus meritis proscriptionis gloriam consecutus est. BALUZ.
"Proscribed." Pontius the deacon, in the Life of Cyprian: "At once, in short, for such merits he attained the glory of proscription." Baluze.
([3], no numeral printed) ‹anchor: Ad leonem› · call above the cropped foot (col 829 or 830) Ad leonem. Idem Pontius, maxime cum et suffragiis sæpe repetitis ad leonem postularetur. Tertullianus in Apologetico : Si Tyberis ascendit in mænia, si Nilus non ascendit in arva, si cælum stetit, si terra movit, si fames, si lues, statim Christianos ad leonem declamatur. Ælius Spartianus in Commodo Antonino. Speratum ad leonem. Qui autem damnati erant ad leonem alligabantur ad stipitem, teste eodem Tertulliano. in libro de Pudicitia. Flavius Vopiscus in D. Aureliano : Sane Mnestheus postea surreptus ad stipitem bestiis objectus est. Vide Joannem Teistanum a sancto Amantio in tomo primo commentariorum suorum pag. 713. BALUZ.
"To the lion." The same Pontius: "especially since he was demanded for the lion by votes often repeated". Tertullian in the Apology: "If the Tiber rises to the walls, if the Nile does not rise over the fields, if the sky stands still, if the earth moves, if there is famine, if plague, at once the cry goes up: 'The Christians to the lion!'" Aelius Spartianus [sic; the passage is in the Historia Augusta] on Commodus Antoninus: "Speratus to the lion." Those condemned to the lion were tied to a stake, as the same Tertullian attests in the book On Modesty. Flavius Vopiscus on the Deified Aurelian: "Mnestheus, indeed, was afterwards seized and thrown to the beasts at the stake." See Jean Tristan de Saint-Amant ("Teistanum", as printed), in the first volume of his commentaries, p. 713. Baluze.
(printed under page 466)
(4) ‹anchor: Ob sacrificia› · call above the cropped foot (col 830)
Ob sacrificia. Observat Annalium Cyprianic. conditor ad ann. 252, n. 10, Gallum et Volusianum, cum pestis ingravesceret, quæ Hostilianum imperatorem cum ipso Gallo a senatu constitutum absumpserat, nummos Apollini salutari cudi curasse ; eademque de causa, ut ex his Cypriani verbis colligitur, sacrificia ubique, edicto proposito, celebrari voluisse : et cum edicto huic parere Cyprianus renueret, populum hinc ansam arripuisse, ut eum velut imperatoribus rebellem ad leonem in circo postularet, quamvis nullum esset Galli edictum, quo proconsules aut magistratus persequi Christianos juberentur. BALUZ.
"On account of the sacrifices." The author of the Annales Cyprianici observes, at the year 252, no. 10, that Gallus and Volusian, as the plague grew worse that had carried off the emperor Hostilian, appointed by the senate together with Gallus himself, had coins struck to Apollo Salutaris; and that for the same reason, as is gathered from these words of Cyprian, they wanted sacrifices celebrated everywhere by a published edict; and that when Cyprian refused to obey this edict, the people seized the handle to demand him, as a rebel against the emperors, for the lion in the circus, though there was no edict of Gallus ordering proconsuls or magistrates to persecute the Christians. Baluze.
(printed under page 466)
(5) ‹anchor: Edicto proposito› · call above the cropped foot (col 830)
Edicto proposito. Rescripta principum mittebantur ad præfectos prætorio, quorum cura erat illa facere nota populis. Id vero vocabatur proponere. Rescriptum Honorii et Theodosii adversus Pelagium, ut exempli causa istud sumamus, missum fuit ad Palladium præfectum prætorio. Is vero, proposito edicto, imperavit exsecutionem rescripti. In calce vero ita scriptum est : Propositum edictum. Sunt multa exempla istius moris. BALUZ.
"By a published edict." The rescripts of the emperors were sent to the praetorian prefects, whose task it was to make them known to the peoples; and this was called "proponere" (to publish). The rescript of Honorius and Theodosius against Pelagius, to take it as an example, was sent to Palladius, praetorian prefect; and he, by publishing an edict, ordered the execution of the rescript. At its foot is written: "Edict published." There are many examples of this custom. Baluze.
(printed under page 466)
Page
- running head: 829 EPISTOLÆ.
- marginal letters: A ‹Dei non obtemperatur›; B ‹x, 29). Cum ille ne minima›; C ‹(96) Unus in Ecclesia› (in the notes area); D ‹versus Simoniacos› (in the notes area)
- old-edition numerals: 804 after ‹credimus.›
- other: "nec" at line 1 printed with blurred c (reads like "nee"), set nec; "Evacgelio" may be a damaged n rather than a wrong letter, UNSURE; stray apostrophe in "non'dare" not set; the sentence continues into col. 830 ("fiunt"); Variae lectiones and Variorum notae (Baluze) at page foot not set; no full-width line; no editors' matter in the text block
fiunt: sicut ipse Dominus in duodecim Prophetis ponit et dicit: Sibimetipsis regem constituerunt, et non per me (Ose. VIII, 4). Et iterum: Sacrificia eorum tanquam panis luctus, omnes qui manducant ea, contaminabuntur (Ose. IX, 4). Et per Esaiam quoque Spiritus sanctus clamat et dicit: Vae vobis, filii desertores, haec dicit Dominus: Habuistis consilium non per me, et fecistis conventionem non per spiritum meum, adjicere peccata super peccata (Isai. XXX, 1).
are made; as the Lord Himself in the twelve Prophets sets forth and says: They have set up a king for themselves, and not through Me (Hos. 8:4). And again: Their sacrifices are like the bread of mourning; all who eat them shall be defiled (Hos. 9:4). And through Isaiah also the Holy Spirit cries out and says: Woe to you, deserting sons, thus says the Lord: You have taken counsel not through Me, and you have made a covenant not through My Spirit, to add sins upon sins (Isa. 30:1).
VI. Caeterum (dico enim provocatus, dico dolens, dico compulsus), quando episcopus in locum defuncti substituitur, quando populi universi suffragio in pace deligitur quando Dei auxilio in persecutione protegitur, collegis omnibus fideliter junctus, plebi suae in episcopatu quadriennio jam probatus, in quiete serviens disciplinae, in tempestate proscriptus applicito et adjuncto episcopatus sui nomine, toties ad leonem petitus in circo, in amphitheatro Dominicae dignationis testimonio honoratus: his ipsis etiam diebus, quibus has ad te litteras feci, ob sacrificia quae edicto proposito celebrare populus jubebatur, clamore popularium ad leonem denuo postulatus in circo: cum talis, frater charissime, a quibusdam desperatis
VI. Moreover (for I speak provoked, I speak grieving, I speak compelled), when a bishop is substituted in the place of one deceased, when he is chosen in peace by the vote of the whole people, when by God's help he is protected in persecution, faithfully joined to all his colleagues, already proved to his people in the episcopate for four years, serving discipline in quiet, in the storm proscribed with the name of his episcopate applied and attached [to the proscription], so many times demanded for the lion in the circus, in the amphitheatre honoured with the testimony of the Lord's favour; in these very days also in which I wrote this letter to you, on account of the sacrifices which the people were ordered by a published edict to celebrate, demanded again for the lion in the circus by the clamour of the populace: when such a man, dearest brother, by certain desperate
Editors' notes and page, col. 830
Footnotes
(6) ‹anchor: popularium› · call in col 830
Clamore popularium Id est acclamationibus plebis petentis ut damnaretur ad leonem, Rufinus, lib. V Hist Eccles. cap. 1, referens epistolam eccle- (continues)
"By the shouting of the populace." That is, by the acclamations of the common people demanding that he be condemned to the lion. Rufinus, Church History V, ch. 1, quoting the letter of the chur- (continues)
(printed under page 466)
Page
- running head: EPISTOLÆ. 830
- marginal letters: A ‹fiunt: sicut ipse Dominus›; B ‹junctus, plebi suae›; C ‹tit, si terra movit› (in Variorum notae); D ‹tularet, quamvis nullum› (in Variorum notae)
- old-edition numerals: 805 after ‹quibus›
et perditis et extra Ecclesiam constitutis impugnari videtur, apparet quis impugnet. Non scilicet Christus, qui sacerdotes aut constituit aut protegit; sed ille, qui Christi adversarius, et Ecclesiae ejus inimicus, ad hoc Ecclesiae praepositum sua infestatione prosequitur, et gubernatore sublato, atrocius atque violentius circa Ecclesiae naufragia grassetur.
and lost men set outside the Church seems to be attacked, it is evident who is attacking. Not, of course, Christ, Who either appoints or protects priests; but he who, as the adversary of Christ and the enemy of His Church, pursues with his hostility the one set over the Church for this purpose, that with the helmsman removed he may rage more savagely and more violently over the shipwreck of the Church.
VII. Nec quemquam fidelem et Evangelii memorem, atque Apostoli praemonentis mandata retinentem, movere debet, frater charissime, si quidam in extremis temporibus superbi et contumaces et sacerdotum Dei hostes aut de Ecclesia recedunt, aut contra Ecclesiam faciunt; quando tales nunc
VII. Nor ought it to disturb anyone who is faithful and mindful of the Gospel, and who retains the commands of the Apostle who forewarns us, dearest brother, if in the last times certain men, proud and contumacious and enemies of the priests of God, either withdraw from the Church or act against the Church; since such men now
Editors' notes and page, col. 831
Footnotes
NOTE ON THE IMAGES: both crops begin inside the notes, so the top of each column's notes is not visible (gaps marked); the column crops show the first lines of the foot, which are set from them. The right edge of col 832 is damaged in note 8; lost line-end letters are supplied in [square brackets] where certain. Variæ lectiones
Variant readings
(66–70) ‹variant apparatus, printed full width; only the left part is visible in the column crop, the rest is cut off at the image edge (gaps marked); calls 66–67 stand in col 831 (after "qui", "Ecclesiae"); 68 is lost in the cut› 66 Christo adversarius Bod. 1. 67 Ob hoc Ecclesiæ Lam. N[…] 2. 69 Derelinquerint Ver. 70 Non increpavit Voss. 2. Lam. […]
66 "Christo adversarius": Bodleian 1. 67 "Ob hoc Ecclesiae": Lambeth, N[…] 2. 69 "Derelinquerint": Verona. 70 "Non increpavit": Vossius 2, Lambeth […]
Variorum notæ
Notes of various editors
(continued) ‹note 6, from page 466; a gap precedes the first legible line›
[…] siarum Viennensis et Lugdunensis, ait in illa scriptum esse martyres tulisse fortiter acclamationes adversum se, et illos pro solis acclamationibus populi arreptos et in carcerem trusos esse. Idem, lib. IV, cap. 9, refert rescriptum Imperatoris Hadriani quo vetat ne provinciales precibus solis et acclamationibus sinantur accusare Christianos. Eodem modo Hieronymus in caput tertium Epistolæ ad Titum loquens de constantia martyrum in tormentis ait ; Vel cum quis inter equuleum laminasque distentus contemnit dolorem, et nec judicis comminationem nec circumstantis populi fremitum pertimescit, sed pro confessione martyrii universa supplicia contemnit et despicit. BALUZ.
[…] of the Churches of Vienne and Lyons, he says that it is written in it that the martyrs bravely bore the acclamations raised against them, and that they were seized and thrust into prison on the acclamations of the people alone. The same author, book IV, chapter 9, reports the rescript of the Emperor Hadrian by which he forbids that the provincials be allowed to accuse Christians by mere petitions and acclamations. In the same way Jerome, on the third chapter of the Letter to Titus, speaking of the constancy of the martyrs under torture, says: "Or when someone stretched on the rack and the plates despises the pain, and fears neither the judge's threats nor the roar of the people standing round, but for the confession of martyrdom scorns and despises all punishments." Baluze.
(printed under page 467)
(7) ‹anchor: Petrus tamen super quem ædificata est ab ipso Domino Ecclesia› · call above the cropped foot (col 831 or 832)
Petrus tamen super quem ædificata est ab ipso Domino Ecclesia. Iisdem pene verbis utitur infra sæpe dicta epistola ad Flor. Pup. Item ad Jubaianum et ad Quintum, et rursum libris de hab. Virginum, de Unitate Ecclesiæ, ac de Bono pudicitiæ, haud dubie explicans locum illum Matth. XVII. Et ego dico tibi, quia tu es Petrus, et super hanc petram ædificabo Ecclesiam meam, etc. Neque vero nova est hæc hujus loci expositio, sed quam habet etiam ipso antiquior Tertullianus, lib. de Præscript. hæreticorum et de Pudicitia ; ac Origenes in sexto cap. ad Rom. et homil. 3 in Exodum ; et alii quoque veteres plerique. Hilarius nempe super Matth. ; Ambrosius, serm. 47 ; Hieronymus. lib. I contra Jovinianum contra Pelagian., lib. I super Matth., Epistola ad Marcellam, et in Isai. II et XVI cap. : Chrysost. homil. 55 in Matth. ; Cyril., lib. II in Joan., c. 12, Epiph. in libro Ancoratus, et Leo papa I, epistola LXVII. Quæ loca prolixius citavimus, ob Erasmi in epistolam ad Flor. Pup. annotatiunculam, dum dicit : Non semel Cyprianus facit Ecclesiæ fundamentum Petrum nisi forte nomine Petri senserit populum, hoc profitentem, quod Petrus fuerat. Tanquam absurdius sit Petrum Ecclesiæ esse fundamentum, quam ipsum populum sive Christianos omnes, ut loquitur Adnot. in Matth. Quam expositionem si admittamus, erit igitur cuivis quoque christiano potestas solvendi et ligandi peccata : quod quam sit absurdum noverunt Catholici omnes. Hoc igitur potius est detorquere Scripturam, quam si ad Petrum cum veteribus tot Græcis et Latinis referatur ; atque adeo Origene ipso, quem tamen pro sua sententia citat Erasmus : Nihil enim obstat, cur Petrus petra sive fundamentum Ecclesiæ dici possit. Nam etiamsi petra est, inquit Basilius. lib. de pœnit., non ut Christus petra est, sed ut Petrus petra est. Christus enim revera petra est immobilis et inconcussa. […] (gap at the top of col 832) […] ad Severum. Neque vero est quod sibi blandiatur ille, de D. August. sententia. Quanquam enim ille et tract. ult. in Joannem, et sermo 13 de Verb. Domini, Petram Christum interpretetur fatetur tamen ipse lib. Retract. I, c. 21, se etiam de Petro locum illum explicuisse lib. contra epistolam Donati, et tandem subjungit : Harum autem duarum sententiarum, quæ sit probabilior, eligat lector. Cæterum probabiliorem esse constat, quam tot veteres sequuntur. PAMEL. — Adversarii nostri multum se torquent ut ostendant Christum nihil concessisse Petro nisi ut esset ordine primus et cæteros apostolos aliqua honoris prærogativa antecederet. Id vero concessum ab illis esse multum est ad asserendam illorum quoque confessione prærogativam Romani episcopi supra cæteros episcopos. Nec novum tamen est adversarios nostros ita sentire. Certum est omnes, illos qui se olim separaverunt ab Ecclesia catholica, ut ante me observavit Æneas Sylvius in epistola ad Martinum Mayerum cancellarium Moguntinum, semper se erexisse adversus episcopos Romanos, illos vero se semper opposuisse novis erroribus. Unde adnotatum est Ecclesiam Romanam nullam unquam in fide maculam esse passam et perfidiam non posse ad eam habere accessum, ut istic legitur. BALUZ.
"Yet Peter, on whom the Church was built by the Lord himself." He uses almost the same words below in the often-mentioned letter to Florentius Pupianus, likewise to Jubaianus and to Quintus, and again in the books On the Dress of Virgins, On the Unity of the Church and On the Good of Chastity, undoubtedly explaining that passage of Matthew 17 [as printed; the passage is Matt. 16:18]: "And I say to you that you are Peter, and on this rock I will build my Church," etc. Nor is this explanation of the passage new; it is held also by Tertullian, older than Cyprian, in the books On the Prescription of Heretics and On Modesty, and by Origen on the sixth chapter of Romans and in homily 3 on Exodus, and by most of the other ancients as well: Hilary on Matthew; Ambrose, sermon 47; Jerome, Against Jovinian I, against the Pelagians, on Matthew I, the Letter to Marcella, and on Isaiah chs. 2 and 16; Chrysostom, homily 55 on Matthew; Cyril, on John II, ch. 12; Epiphanius in the book Ancoratus; and Pope Leo I, Letter 67. We have cited these passages at some length because of Erasmus's little note on the letter to Florentius Pupianus, where he says: "More than once Cyprian makes Peter the foundation of the Church, unless perhaps by the name of Peter he meant the people professing what Peter had professed." As though it were more absurd for Peter to be the foundation of the Church than the people itself, or all Christians, as he puts it in the Annotations on Matthew. If we admit that explanation, then any Christian whatever will have the power of loosing and binding sins, and how absurd that is all Catholics know. This, then, is rather to twist Scripture than if it is referred to Peter with so many ancient Greeks and Latins, and indeed with Origen himself, whom Erasmus nevertheless cites for his opinion: "For nothing prevents Peter from being called the rock or foundation of the Church." "For even if he is a rock," says Basil, On Penance, "he is not a rock as Christ is, but as Peter is a rock. For Christ is truly the immovable and unshaken rock." […] (gap) […] to Severus. Nor has that man [Erasmus] any reason to flatter himself with St Augustine's opinion. For although Augustine, both in the last tractate on John and in sermon 13 On the Words of the Lord, interprets the rock as Christ, he himself admits, in Retractations I, ch. 21, that he had also explained that passage of Peter in the book against the letter of Donatus, and finally adds: "Of these two opinions, let the reader choose which is the more probable." But it is agreed that the more probable is the one that so many ancients follow. Pamelius. — Our adversaries torment themselves greatly to show that Christ granted Peter nothing except to be first in order and to precede the other apostles by some prerogative of honour. But that they grant this goes a long way towards establishing, by their own confession too, the prerogative of the Roman bishop over the other bishops. Nor is it new for our adversaries to think so. It is certain that all who once separated themselves from the Catholic Church always rose up against the bishops of Rome, as Aeneas Sylvius observed before me in his letter to Martin Mayer, chancellor of Mainz, and that the bishops of Rome always opposed themselves to new errors. Whence it has been noted that the Roman Church has never suffered any stain in the faith and that faithlessness can have no access to it, as is read there. Baluze.
(printed under page 467)
(8) ‹anchor: Unus pro omnibus› · call above the cropped foot (col 831 or 832)
Unus pro omnibus. Ego in ea sum sententia ut existimem ista referri non posse ad formam celebrandi concilii, cum res acta non sit in concilio, sed in colloquio familiari. Cum Christus a discipulis suis expetiisset qui essent de illo sermones in populo ; et responsum ab illis fuisset nonnullos dice[re] ipsum esse Joannem Baptistam, alios vero Hier[e]miam, aut unum ex Prophetis, Petrus, unus p[ro] omnibus loquens voce Ecclesiæ, ut ait Cyprianu[s], respondit illum esse Filium Dei vivi. Nihil illic i[n]venio quod indicet formam celebrandi concilii tu[nc] datam esse. Ex ea tamen responsione facta a so[lo] Petro collegit illustrissimus Cardinalis Baroni[us] Christum expressisse tum typum celebrandi conc[i]lii, quia cum Christus interrogavit discipulos su[os] quem illi ipsum esse crederent, Petrus primus om[]nium dixit illum Filium esse Dei vivi, et sic tale[m] tulit sententiam, et quid ab omnibus credendu[m] esset erudiit atque decrevit, ac fidei canonem perpetuo mansurum constituit, ut nihil opus esset con- (continues)
"One for all." I am of the opinion that these words cannot be referred to the form of holding a council, since the thing was done not in a council but in a familiar conversation. When Christ had asked his disciples what was being said about him among the people, and they had answered that some said he was John the Baptist, others Jeremiah or one of the prophets, Peter, one for all, speaking with the voice of the Church, as Cyprian says, answered that he was the Son of the living God. I find nothing there to indicate that a form of holding a council was then given. Yet from that answer, made by Peter alone, the most illustrious Cardinal Baronius concluded that Christ had then expressed the pattern of holding a council: because when Christ asked his disciples who they believed him to be, Peter first of all said that he was the Son of the living God, and so delivered such a sentence, taught and decreed what was to be believed by all, and established a rule of faith to endure for ever, so that there was no need of (continues)
(printed under page 467)
Page
- running head: 834 (figure apparently damaged, for 831) S. CORNELII PA[...] (cut off at the image edge)
- marginal letters: A ratis et perditis et extra Ecclesiam; B siarum Viennensis et Lugdunensis (foot commentary); C dico tibi, quia tu es Petrus (foot commentary); D loquitur Adnot. in Matth. (foot commentary)
- old-edition numerals: 806 after Dei
- other: first word "ratis" is the end of a word broken from the previous column (probably desperatis). "praepositum" printed with a letter that looks like c (praepcsitum); taken as damaged o. "fidelem" (looks like fldelcm) and "temporibus" (looks like temporidus) are also taken as damaged type, not misprints. The full-width headings "Variae lectiones" and "Variorum notae" are cut off at the image edge. The Variae lectiones (notes 66-70, as far as visible) and the Variorum notae commentary at the page foot (Baluze on the martyrs' acclamations; note (7) on Petrus super quem aedificata est Ecclesia, against Erasmus; note (8)) are set above under Footnotes. Note (7) prints "Matth. XVII" for Matt. 16:18; kept as printed.
futuros et Dominus et apostoli ejus ante praedixerint. Nec praepositum servum deseri a quibusdam miretur aliquis; quando ipsum Dominum magnalia et mirabilia summa facientem, et virtutes Dei Patris factorum suorum testimonio comprobantem, discipuli sui reliquerint. Et tamen ille no⟨n⟩ increpuit recedentes, aut graviter comminatu⟨s⟩ est; sed magis conversus ad apostolos suos dixit Nunquid et vos vultis ire (Joan. VI, 68)? servan⟨s⟩ scilicet legem, qua homo libertati suae relictus, e⟨t⟩ in arbitrio proprio constitutus, sibimet ipse vel mortem appetit, vel salutem. Petrus tamen, super quem aedificata ab eodem Domino fuerat Ecclesia, unus pro omnibus loquens, et Ecclesiae voce respondens
would come, both the Lord and His apostles foretold. Nor should anyone be surprised that the servant set in charge is deserted by some, since His own disciples left the Lord Himself, though He was performing great and wonderful and supreme works and proving the powers of God the Father by the testimony of His deeds. And yet He did not rebuke those who were departing, nor threaten them severely; but rather, turning to His apostles, He said: Do you also wish to go? (John 6:68), keeping, namely, the law by which man, left to his own liberty and placed in his own choice, himself seeks for himself either death or salvation. Peter, however, upon whom the Church had been built by the same Lord, speaking as one for all, and with the voice of the Church
Editors' notes and page, col. 832
Page
- running head: CORNELII PAPÆ 832
- marginal letters: A ‹futuros et Dominus›; B ‹Petrus vero propter hanc petram› (in the Variorum notae); C ‹est ad asserendam› (in the Variorum notae); D ‹omnibus loquens voce› (in the Variorum notae)
- old-edition numerals: (none)
- other: the word respondens was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 833
ait: Domine, ad quem ibimus? verba vitae aeternae habes; et nos credimus, et cognovimus quoniam tu es Filius Dei vivi (Joann. VI, 69): significans scilicet et ostendens eos, qui a Christo recesserint, culpa sua perire; Ecclesiam tamen quae in Christum credat, et quae semel id quod cognoverit teneat, nunquam ab eo omnino discedere; et eos esse Ecclesiam, qui in domo Dei permanent; plantationem vero plantatam a Deo Patre non esse (Matth. XV, 13), quos videmus non frumenti s⟨t⟩abilitate solidari, sed tanquam paleas dissipantis inimici spiritu ventilari, de quibus et Joannes in Epistola sua dixit: Ex nobis exierunt, sed non fuerunt ex nobis; si enim fuissent ex nobis, mansissent nobiscum (I Joan. II, 19). Item Paulus monet nos, cum mali de Ecclesia pereunt, non moveri, nec recedentibus perfidis fidem minui: Quid enim, inquit, si exciderunt a fide quidam eorum, nunquid infidelitas illorum fidem Dei evacuavit? Absit: est enim Deus verax, omnis autem homo men⟨d⟩ax (Rom. III, 4).
answering, says: Lord, to whom shall we go? Thou hast the words of eternal life; and we believe, and have known that Thou art the Son of the living God (John 6:69): signifying, that is, and showing that those who have withdrawn from Christ perish by their own fault; but that the Church, which believes in Christ and which once for all holds what it has known, never departs from Him at all; and that those are the Church who remain in the house of God; but that they are not a planting planted by God the Father (Matt. 15:13) whom we see not made firm with the steadiness of the wheat, but winnowed like chaff by the breath of the scattering enemy, of whom John too said in his Epistle: They went out from us, but they were not of us; for if they had been of us, they would have remained with us (1 John 2:19). Likewise Paul warns us, when the wicked perish from the Church, not to be moved, nor to let faith be lessened by the faithless departing: For what, he says, if some of them have fallen away from the faith, has their unfaithfulness made void the faithfulness of God? Far from it: for God is true, but every man a liar (Rom. 3:4).
VIII. Quod a nos attinet, conscientiae nostrae convenit, frater charissime, dare operam, ne quis culpa nostra de Ecclesia pereat. Si autem quis ultro et crimine suo perierit, et poenitentiam agere atque ad Ecclesiam redire noluerit, nos in die judicii inculpatos fnturos, qui consulimus sanitati, illos in poenis remansuros, qui noluerint consilii nostri salubritate sanari. Nec movere nos debent convicia perditorum, quominus a via recta et a certa regula non recedamus, quando et Apostolus instruat,
VIII. As for what concerns us, it befits our conscience, dearest brother, to take pains that no one perish from the Church by our fault. But if anyone of his own accord and by his own crime has perished, and has been unwilling to do penance and return to the Church, we shall be blameless on the day of judgement, we who have looked to his health, and they will remain in punishments who were unwilling to be healed by the wholesomeness of our counsel. Nor ought the insults of the lost to move us so that we depart from the right way and from the sure rule, since the Apostle too instructs,
Editors' notes and page, col. 833
Footnotes
Variæ lectiones
Variant readings
(72–79) ‹variant apparatus, printed full width (joined from the two crops); call 79 visible in col 834 (after "Novatiani"); the others stand above the cropped foot› 72 Ad quem imus Dam. Ebor. Lin. N. C. 1. 73 Ab eo discedere Lam. Ebor. N. C. 1. 74 De Ecclesia exeunt Lam. Ebor. N. C. 1. Bod. 1. 75 Corb. ms. evacuit. Vetus. Corb. evacuabit. 76 conscientiæ nostræ Lam. N. C. 1. Ebor. Bod. 3. 77 Si hominibus inquit Lam. Ebor. N. C. 1, Placere vellem Ver. 78 Sed et sententiis Lam. Ebor. N. C. 1. 79 Parem Novatiani Ver.
72 "Ad quem imus": Dam. [as printed, for Lambeth], York, Lincoln, New College 1. 73 "Ab eo discedere": Lambeth, York, New College 1. 74 "De Ecclesia exeunt": Lambeth, York, New College 1, Bodleian 1. 75 Corbie manuscript: "evacuit"; old Corbie: "evacuabit". 76 "conscientiae nostrae": Lambeth, New College 1, York, Bodleian 3. 77 "Si hominibus inquit": Lambeth, York, New College 1; "Placere vellem": Verona. 78 "Sed et sententiis": Lambeth, York, New College 1. 79 "Parem Novatiani": Verona.
Variorum notæ
Notes of various editors
(continued) ‹note 8, Unus pro omnibus, from page 467›
sulere cæteros apostolos ac rogare quænam essent illorum de ea re sententiæ ac opiniones. Satis enim fuisse Christo Petrum fuisse locutum et quid de fide sentiendum esset clavum fixisse. Hæc diverticula et anfractus, ut ait Quintilianus, suffragia sunt infirmitatis. Explicatio enim illa longius arcessita est, et paraphrasis Baronii parum firmitatis habet in verbis Evangelistæ. Illud unum hinc colligi potest, Petrum recte locutum esse, cæteros apostolos nihil propterea dixisse et taciturnitate sua probasse quæ a Petro bene dicta erant. Sed non inde sequitur non potuisse cæteros sententiam suam dicere, neque episcopis eorum successoribus ademptam esse facultatem promendi sensus suos in causa fidei. Itaque hinc salva est auctoritas episcoporum, cum ex eo quod solus Petrus locutus sit, cæteri apostoli tacuerint, colligi non possit inutilem futuram fuisse sententiam cæterorum apostolorum et unicam papæ sententiam sufficere in Ecclesia Dei et illius unius sententiam prævalere debere adversus concordem ac consentaneam aliorum episcoporum diverse sentientium sententiam. Alioqui inutilis esset celebratio conciliorum, si solius papæ auctoritas sufficeret pro finiendis controversiis quæ oriuntur in Ecclesia Dei. Non ita senserunt veteres, qui conciliorum celebrationem putarunt esse necessariam adversus hæreses emergentes. Istud negari non potest. BALUZ.
…to consult the other apostles and ask what their views and opinions on the matter were. For it was enough for Christ that Peter had spoken and had fixed the nail as to what was to be held concerning the faith. These detours and windings, as Quintilian says, are the props of weakness. For that explanation is far-fetched, and Baronius's paraphrase has little firm footing in the Evangelist's words. This one thing can be gathered from the passage: that Peter spoke rightly, and that the other apostles therefore said nothing and by their silence approved what Peter had well said. But it does not follow that the others could not have stated their own opinion, nor that their successors the bishops have been deprived of the faculty of expressing their minds in a cause of faith. So the authority of the bishops is safe on this point, since from the fact that Peter alone spoke and the other apostles were silent it cannot be concluded that the opinion of the other apostles would have been useless, or that the pope's opinion alone suffices in the Church of God, or that his one opinion must prevail against the agreed and concordant opinion of the other bishops if they think differently. Otherwise the holding of councils would be useless, if the pope's authority alone sufficed to settle the controversies that arise in the Church of God. The ancients did not think so; they held that the holding of councils was necessary against heresies as they arose. This cannot be denied. Baluze.
(printed under page 468)
(9) ‹anchor: Tu es Christus› · call above the cropped foot (col 833 or 834)
Tu es Christus. Vocem Christus, quæ deerat in aliis editionibus, nos addidimus, quia illam invenimus in aliquot vetustis codicibus, et quia reperitur in capite sexto Evangelii secundum Joannem, ex quo locus iste sumptus est, et in Evangelio secundum Matthæum. Et tamen deest etiam in epistola LXIV ad Florentium.
"You are the Christ." We have added the word "Christ", which was missing in other editions, because we found it in some old manuscripts and because it is found in the sixth chapter of the Gospel according to John, from which this passage is taken, and in the Gospel according to Matthew. Yet it is missing also in Letter 64 [as printed], to Florentius.
(printed under page 468)
(10) ‹anchor: Mansissent nobiscum› · call above the cropped foot (col 833 or 834)
Mansissent nobiscum. Hæc verba sua, Fecit Flavianu episcopus Constantinopolitanus scribens ad sanctum Papam Leonem : Sunt quidam veste sua oves significantes, interius autem lupi rapaces, quos ex fructibus eorum debemus agnoscere. Isti prima fronte videntur esse de numero nostro, sed non sunt de numero nostro. Si enim de numero nostro fuissent, nobiscum mansissent. BALUZ.
"They would have remained with us." Flavian ("Flavianu", as printed), bishop of Constantinople, made these words his own when writing to the holy Pope Leo: "There are some who by their clothing show themselves sheep, but inwardly are ravening wolves, whom we must recognise by their fruits. These at first sight seem to be of our number, but they are not of our number. For if they had been of our number, they would have remained with us." Baluze.
(printed under page 468)
(11) ‹anchor: Fortunato› · call above the cropped foot (col 833 or 834)
Fortunato, Vide quæ nos de homine isto notavimus ad caput 10 libri primi de concordia sacerdotii et imperii. BALUZ.
"Fortunatus." See what we have noted about this man on chapter 10 of the first book of [Marca's] On the Concord of Priesthood and Empire. Baluze.
(printed under page 468)
(12) ‹anchor: De Ecclesia profugis› · call above the cropped foot (col 833 or 834)
De Ecclesia profugis. In ms. Corb. profugus ; et mox a secunda manu abstentus, licet a prima præ se ferat abstentis. Ex quinque presbyteris illis quatuor a Cypriano epist. 6, nominari videntur, scilicet Donatus et Fortunatus, Novatus et Gordius, qui nimirum ordinationi ipsius intercesserant. Quibus si addatur Gaius Diddensis presbyter, quem Carthaginensis clerus, Cyprians epist. XXVIII, approbante, a communione submovit, horum quinque presbyterorum nomina habebuntur. COUSTANT.
"Fugitives from the Church." The Corbie manuscript has "profugus" (singular), and just after, in a second hand, "abstentus", though in the first hand it shows "abstentis". Of those five presbyters, four seem to be named by Cyprian in Letter 6, namely Donatus and Fortunatus, Novatus and Gordius, who had opposed his ordination. If to these is added Gaius of Didda, the presbyter whom the clergy of Carthage, with Cyprian's ("Cyprians", as printed) approval, removed from communion (Letter 28), we shall have the names of these five presbyters. Coustant.
(printed under page 468)
Page
- running head: 833 EPISTOLÆ.
- marginal letters: A ‹spondens 807 ait›; B ‹non moveri, nec recedentibus›; C ‹sulere caeteros apostolos (Variorum notae)›; D ‹in Ecclesia Dei et illius (Variorum notae)›
- old-edition numerals: 807 after ‹spondens›; 808 after ‹perditorum›
- other: "s⟨t⟩abilitate" printed like "siabilitate", taken as damaged t; "ab eo" printed damaged ("al) eo"); "men⟨d⟩ax" damaged type; italic reference "Matth." may read "Malth." on the page, UNSURE (italic t/l), left as Matth.; last word "in-" split at column break; full-width headings "Variae lectiones" and "Variorum notae" not set (they stand across the page foot, cut off at right); Variorum notae text (sulere caeteros apostolos ... Baluz.) at page foot not set (later pass)
dicens: Si hominibus placerem, Christi servus non essem (Galat. I 10). Interest utrum quis homines promereri, an Deum cupiat. Si hominibus placetur, Dominus offenditur; si vero id enitimur et elaboramus ut possimus Deo placere, et convicia et maledicta debemus humana contemnere.
saying: If I were pleasing men, I would not be a servant of Christ (Gal. 1:10). It makes a difference whether one desires to win the favour of men or of God. If men are pleased, the Lord is offended; but if we strive and labour so that we may be able to please God, we ought to despise both the insults and the curses of men.
IX. Quod autem tibi de Fortunato isto pseudoepiscopo, a paucis et inveteratis haereticis constituto, non statim scripsi, frater charissime, non ea res erat, quae in notitiam tuam deberet per nos festinato statim quasi magna aut metuenda perferri; maxime quando et Fortunati nomen jam satis nosses, qui est unus ex quinque presbyteris jam pridem de Ecclesia protugis. et sententia coepiscoporum nostrorum, multorum et gravissimorum virorum nuper abstentis; qui super hac re priore anno ad te litteras fecerunt: item Felicissimum signiferum seditionis recognosceres, qui et ipse in iisdem coepiscoporum nostrorum factis ad te pridem litteris continetur: qui non tantum ab iis istic abstentus, sed et abs te illic nuper de Ecclesia pulsus est. Cum haec in notitia tua esse confiderem, et pro certo haerere memoriae et disciplinae tuae scirem: necessarium non putavi, celeriter et urgenter haereticorum tibi ineptias nuntiandas. Neque enim ad catholicae Ecclesiae majestatem pariter ac dignitatem pertinere debet, quid apud se haereticorum et chismaticorum moliatur audacia. Nam et pars Novatiani Maximum presbyterum, nuper ad nos a Novatiano legatum missum, atque a nostra communicatione rejectum, nunc istic
9. But as for my not writing to you at once about this Fortunatus, a pseudo-bishop set up by a few inveterate heretics, dearest brother, the matter was not one that ought to have been conveyed hastily by us to your notice at once, as though it were great or to be feared; especially since you already knew well enough the name of Fortunatus, who is one of the five presbyters long since fugitives from the Church, and recently excommunicated by the sentence of our fellow bishops, many and most weighty men, who wrote you a letter on this matter last year; and since you would also recognize Felicissimus, the standard-bearer of sedition, who himself is included in the same letter of our fellow bishops sent to you long ago, and who has not only been excommunicated by them here, but has also recently been driven out of the Church by you there. Since I was confident that these things were within your knowledge, and knew for certain that they were fixed in your memory and in your discipline, I did not think it necessary that the follies of heretics should be announced to you quickly and urgently. For it ought not to concern the majesty and dignity of the Catholic Church alike what the audacity of heretics and schismatics is attempting among themselves. For the party of Novatian too, Maximus the presbyter, lately sent to us as an envoy by Novatian and rejected from our communion, it now there
Editors' notes and page, col. 834
Page
- running head: EPISTOLÆ. 834
- marginal letters: A struat, dicens; B morum virorum nuper abstentis; C (9) Tu es Christus (in the notes); D et mox a secunda manu (in the notes)
- old-edition numerals: 809 after chismaticorum
- other: column begins with the fragment "struat" of a word broken from col. 833, likely instruat; "Christi" printed with a damaged final i; "(Galat. I 10)" printed without a comma; "protugis" may be a damaged f rather than a misprint; "haereticorum" before chismaticorum looks like "haeretlcorum", taken as damaged i; "dignitatem" looks like "dignitatom" in worn type, taken as e; lowercase "et" after "profugis." as printed; the column ends mid-sentence at "istic"; the Variae lectiones and Variorum notae (9)-(12) at the page foot are not set; the left edge of col. 833 is visible but not set
sibi fecisse pseudoepiscopum dicitur. Nec tamen de hoc tibi scripseram; quando haec omnia contemnantur a nobis, et miserim tibi proxime nomina episcoporum istic constitutorum, qui integri et sani in Ecclesia catholica fratribus praesunt. Quod utique ideo de omnium nostrorum consilio placuit tibi scribere ut erroris diluendi ac perspiciendae veritatis compendium fieret, et scires, tu et collegae nostri, quibus scribere, et litteras mutuo a quibus vos accipere oporteret: si quis autem praeter hos, quos epistola nostra (Non exstat) complexi sumus, scribere vobis auderet, sciretis eum vel sacrificio vel libello esse maculatum, vel unum de haereticis, perversum scilicet et profanum. Nanctus tamen occasionem familiarissimi hominis et clerici, per Felicianum acolythum, quem cum Perseo collega nostro miseras, inter caetera quae in notitiam tuam perferenda hinc fuerant, etiam de Fortunato isto tibi scripsi. Sed dum istic Felicianus frater noster vel vento retardatur, vel accipiendis aliis epistolis a nobis detinetur, Felicissimo ad vos properante, praeventus est. Ita enim SEMPER
is said to have made a pseudo-bishop for itself. Yet I had not written to you about this, since all these things are held in contempt by us, and since I had recently sent you the names of the bishops appointed here, who, whole and sound in the Catholic Church, preside over the brethren. And this it pleased us, on the counsel of all of us, to write to you precisely so that there might be a short way of washing away error and perceiving the truth, and that you and our colleagues might know to whom you ought to write, and from whom in turn you ought to receive letters; but if anyone besides those whom we included in our letter (it is not extant) should dare to write to you, you would know that he was defiled either by sacrifice or by certificate, or was one of the heretics, that is to say, perverse and profane. Having, however, found the opportunity of a most intimate man and a cleric, by Felicianus the acolyte, whom you had sent with Perseus our colleague, among the other things that were to be brought to your notice from here, I also wrote to you about this Fortunatus. But while Felicianus our brother is either held up here by the wind or detained by us to receive other letters, he was forestalled by Felicissimus hastening to you. For thus ALWAYS
Editors' notes and page, col. 835
Footnotes
NOTE ON THE IMAGES: the crops begin at the variant apparatus, whose heading is cut; no author's text with calls is visible. The right edge of col 836 is damaged in notes 16–17; lost line-end letters are supplied in [square brackets] where certain. Variæ lectiones
Variant readings
(80–86) ‹variant apparatus, printed full width (joined from the two crops); the calls stand above the cropped foot› 80 Sic. Bod. 1, 2, 3. Voss. 2. Tibi deest in Oxon. 81 Ita vetustior codex Colb. aliis faventibus. At editi Naotus. 82 Sed dum iste Ver. 83 A vobis detinetur Bod. 3. 84 Idibus Martiis Ver. 85 Maximosus in duobus mss. Colb. 86 Vetus codex Colb. Suturnucensis. Recentiori, Eturgnensis. Corb. cum Cambron, Quoturnicensis. Lambeth. Uturnicensis. Unde legendum putat Oxoniensis editor. Utinuuensis : maxime cum in Bollatione Carthagin. habeatur Octavius episcopus plebis Utinunensis.
80 So Bodleian 1, 2, 3, Vossius 2; "Tibi" is missing in the Oxford edition. 81 So the older Colbert manuscript, the others agreeing; but the editions have "Naotus". 82 "Sed dum iste": Verona. 83 "A vobis detinetur": Bodleian 3. 84 "Idibus Martiis": Verona. 85 "Maximosus" in two Colbert manuscripts. 86 The old Colbert manuscript: "Suturnucensis"; the more recent one, "Eturgnensis"; Corbie with Cambron, "Quoturnicensis"; Lambeth, "Uturnicensis". Whence the Oxford editor thinks "Utinuuensis" should be read, especially since in the Conference ("Bollatione", as printed) of Carthage there is found "Octavius, bishop of the people of Utinuna".
Variorum notæ
Notes of various editors
(printed under page 469)
(13) ‹anchor: Perseo› · call above the cropped foot (col 835 or 836)
Perseo. Puto illum fuisse episcopum alicubi in Italia. BALUZ.
"Perseus." I think he was a bishop somewhere in Italy. Baluze.
(printed under page 469)
(14) ‹anchor: Scelera festinant› · call above the cropped foot (col 835 or 836)
Scelera festinant. Tacitus in libro primo Historiarum dicit scelera impetu valescere. Claudianus lib. II in Rufinum : Neque enim patiuntur sæva quietem crimina. Sanctus Hieronymus in dialogo aversus Luciferianos. et Florus, lib. III, cap. 1 : Diu scelera non latent. Seneca Medea, magna non latent mala. BALUZ.
"Crimes make haste." Tacitus, in the first book of the Histories, says that crimes gain strength by their impetus. Claudian, Against Rufinus II: "For savage crimes do not suffer rest." Saint Jerome in the dialogue against ("aversus", as printed) the Luciferians, and Florus, book III, ch. 1: "Crimes do not lie hidden long." Seneca, Medea: "great evils do not lie hidden". Baluze.
(printed under page 469)
(15) ‹anchor: Fabiani Donati› · call above the cropped foot (col 835 or 836)
Fabiani Donati. Sic in calce epistolæ. 67, ad Stephanum Papam ait, pag. 117 : Servandus est enim antecessorum nostrorum beatorum martyrum Cornelii et Lucii honor gloriosus. Sic apud Optatum, lib. I, scriptum est Cæcilianum non recessisse a Cathedra Petri vel Cypriani. Vide Rigaltii observationem ad hunc locum. BALUZ.— Ex hoc loco, non improbabili conjectura, Baronius Cyprianum in Episcopatu Carthaginensi Donato successisse opinatur, Quia scilicet Cyprianus ad Cornelium Episcopum Romanum facta mentione nonaginta Episcoporum qui Privatum hæreticum in Lambesitana colonia ante annos tredecim damnaverant, eumdem quoque Privatum severissime notatum fuisse significat litteris Fabiani et Donati. Ut quemadmodum Cyprianus Fabianum Cornelii antecessorem nominat, sic etiam Donatum antecessorem suum nominaverit. Ideoque ad Cornelium scribens dixerit, antecessorum nostrorum, Fabiani tui, et Donati mei. Cæterum hanc loquendi formam non semper ad decessores in eodem episcopatu referri docebit Epistola LXVII. Cyprianus antecessores suos nuncupat Cornelium et Lucium Episcopos Romanos, etsi nunquam præfuerint Ecclesiæ Carthaginensi, simpliciter antecessores suos vocat quasi majores suos, quia scilicet annis aliquot ante se vixerant eodem Episcopali officio, sed aliis in provinciis functi. RIGALT.
"Of Fabian and Donatus." So at the end of Letter 67, to Pope Stephen, p. 117, he says: "For the glorious honour of our predecessors, the blessed martyrs Cornelius and Lucius, must be preserved." So in Optatus, book I, it is written that Caecilian had not withdrawn from the chair of Peter or of Cyprian. See Rigault's observation on this passage. Baluze. — From this passage Baronius, by a not improbable conjecture, thinks that Cyprian succeeded Donatus in the see of Carthage: because Cyprian, writing to Cornelius, bishop of Rome, after mentioning the ninety bishops who had condemned the heretic Privatus in the colony of Lambaesis thirteen years before, indicates that the same Privatus had been most severely censured by the letters of Fabian and Donatus; so that, just as Cyprian names Fabian as Cornelius's predecessor, he likewise named Donatus as his own predecessor, and therefore, writing to Cornelius, said "of our predecessors, your Fabian and my Donatus". But Letter 67 will show that this manner of speaking does not always refer to predecessors in the same see. Cyprian calls Cornelius and Lucius, bishops of Rome, his predecessors, though they never presided over the Church of Carthage; he calls them his predecessors simply as his elders, because they had lived some years before him, discharging the same episcopal office, but in other provinces. Rigault.
(printed under page 469)
(16) ‹anchor: Privato probato hæretico› · call above the cropped foot (col 835 or 836)
Privato probato hæretico. Editiones vulgatæ præferunt privato hæretico. Spirensis tamen, Veneta vetus, et Remboltus habene Probatio. Atque ego ita scriptum reperi in novem codicibus antiquis, et ita se reperisse in tribus etiam antiquis testatur Pamelius. In Monasteriensi scriptum est privatio probatio hæretico, in Fossatensi probatio tantum, sed supra lineam scriptum est vel privato. Sic etiam in recentiore Victorino. In Gratianopolitano, privato probato hæretico. Atque ego puto eam esse sinceram veramque lectionem, quam probat etiam lectio recentioris codicis Remigiani et Divionensis, in quibus scriptum est privato comprobato hæretico. Alterutram enim lectionum illarum arbitror retiner[e] debere. Nam paulo ante idem Privatus vocatur ve[tus] hæreticus, hoc est probatus vel comprobatu[s] hæreticus. Et sic tollitur difficultas quam sibi fec[it] Pamelius existimans delendum esse nomen Probat[i] quod invenerat in tribus antiquis exemplaribus [,] quia, ut ille ait, si adderetur hoc nomen, essent se[x] episcopi damnati, quos tamen quinque tantum fuis[se] constat. BALUZ.
"Privatus, a proven heretic." The common editions show "Privatus the heretic". The Speyer edition, however, the old Venetian and Rembolt have "Probatio" ("habene", as printed). I found it so written in nine old manuscripts, and Pamelius attests that he found it so in three old ones too. In the Münster manuscript is written "privatio probatio haeretico"; in the Saint-Maur-des-Fossés manuscript "probatio" only, but above the line is written "or privato". So also in the more recent Saint-Victor manuscript ("Victorino"). In the Grenoble manuscript, "privato probato haeretico". And I think this is the genuine and true reading, which is confirmed also by the reading of the more recent Saint-Remi manuscript and the Dijon one, in which is written "privato comprobato haeretico". For I judge that one or other of those readings must be kept, since a little before the same Privatus is called an old heretic, that is, a proven or well-proven heretic. And so the difficulty that Pamelius made for himself is removed, when he thought the name "Probatus" should be deleted, which he had found in three old copies, because, as he says, if this name were added there would be six bishops condemned, whereas it is agreed there were only five. Baluze.
(printed under page 469)
(17) ‹anchor: Saturnicensis› · call above the cropped foot (col 835 or 836)
Saturnicensis. Retinui hanc lectionem, qu[æ] vulgo recepta est, nondum inveni meliorem. E[go] tamen, præterquam quod nomen illud alibi non re[]peri, multum variant in hoc loco vetera exemplaria. Octo ex illis quæ ego vidi et editio Manutiana habent Suturnurcensis, aliud in editione Anglicana laudatum Uturnicencis aliud Urgonensis, duo Suturgensis, duo Quoturnicensis, quorum unum est Corbeiense, in quo Angli aiunt scriptum esse Quaturnicensis, Erasmus admonet in margine se legisse alibi quaturnicensis, ut de condice Camberonensi testatur Pamelius. Sic etiam ediderunt Crabbus et Surius in tomis conciliorum. Miror autem annotatum a Pamelio esse Manutium maluisse Sutunuzensis, cum certum sit in etione Manutiana legi Sutunurcensis. Porro cum nulla alibi reperiatur notitia episcopatus Suturnicensis, non absurda fortassis conjectura esset, si pro Suturnicensi reponeretur Septimuncensis. Vide notas nostras et Gratianum pag. 408. Auctor annalium Cypria icorum ad annum 252, il- (continues)
"Of Saturnica." I have kept this reading, which is commonly received; I have not yet found a better. Yet, besides the fact that I have not found that name elsewhere, the old copies vary greatly in this place. Eight of those I saw, and Manutius's edition, have "Suturnurcensis"; another, cited in the English edition, "Uturnicencis"; another "Urgonensis"; two "Suturgensis"; two "Quoturnicensis", one of which is the Corbie manuscript, in which the English editors say "Quaturnicensis" is written. Erasmus notes in the margin that he read "quaturnicensis" elsewhere, as Pamelius attests of the Cambron manuscript ("condice", as printed). So too Crabbe and Surius printed it in their volumes of the councils. I am surprised that Pamelius noted that Manutius preferred "Sutunuzensis", since it is certain that the Manutian edition ("etione", as printed) reads "Sutunurcensis". Further, since no record of a see of Suturnica is found anywhere else, it would perhaps not be an absurd conjecture to put "Septimuncensis" in place of "Suturnicensis". See our notes and Gratian, p. 408. The author of the Annales Cyprianici, at the year 252, (continues)
(printed under page 469)
Page
- running head: 835 S. CORNELII P (cut off at the image edge)
- marginal letters: A ‹sibi fecisse pseudoepiscopum›; B ‹Felicianum acolythum, quem›; C ‹(14) Scelera festinant› (in the Variorum notae); D ‹porum qui Privatum haereticum in Lambesitana› (in the Variorum notae)
- old-edition numerals: 810 after ‹Felicissimo›
scelera festinant. quasi contra innocentiam festinatione praevaleant.
do crimes hasten, as though they might prevail against innocence by their haste.
X. Per Felicianum autem significavi tibi, frater, venisse Carthaginem Privatum veterem haereticum in Lambesitana colonia ante multos fere annos ob multa et gravia delicta nonaginta episcoporum sententia condemnatum, antecessorum etiam nos⟨t⟩rorum, quod et vestram conscientiam non latet, Fabiani et Donati litteris severissime notatum: qui cum causam suam apud nos in concilio, quod habuimus Idibus Maiis quae proximae fuerunt, agere velle se diceret, nec admissus esset, Fortunatum istum sibi pseudoepiscopum dignum collegio suo fecit. Venerat etiam cum illo et Felix quidam, quem ipse extra Ecclesiam in haeresi pseudoepiscopum olim constituerat. Sod et Jovinus et Maximus comites cum Privato haeretico adfuerunt, ob nefanda sacrificia et crimina in se probata, sententia novem collegarum nostrorum condemnati, et iterato quoque a pluribus nobis anno priore in concilio abstenti. Cum his autem quatuor junctus est et Repastus Suturnicensis, qui non tantum
X. Through Felicianus, moreover, I informed you, brother, that Privatus had come to Carthage, an old heretic, condemned in the colony of Lambaesis many years ago for many grave offences by the sentence of ninety bishops, and also most severely censured by the letters of our predecessors Fabian and Donatus, which is not hidden from your knowledge either: who, when he said that he wished to plead his cause before us in the council which we held on the Ides of May just past, and was not admitted, made this Fortunatus a pseudo-bishop for himself, worthy of his fellowship. There had come with him also a certain Felix, whom he himself had once appointed pseudo-bishop outside the Church in heresy. But Jovinus and Maximus were also present as companions with Privatus the heretic, condemned by the sentence of nine of our colleagues for abominable sacrifices and crimes proved against them, and also excluded from communion a second time by a larger number of us in the council of the previous year. With these four there was joined also Repastus of Suturnica, who not only
Editors' notes and page, col. 836
Page
- running head: [S]. CORNELII PAPAE 836 (initial letter cut off at image edge)
- marginal letters: A ‹scelera festinant›; B ‹pum olim constituerat›; C ‹et ita se reperisse in tribus› (in the Variorum notae); D ‹vulgo recepta est› (in the Variorum notae)
- old-edition numerals: (none)
- misprints kept as printed: ‹Sod et Jovinus› (for Sed)
in persecutione ipse cecidit, sed et maximam partem plebis suae sacrilega persuasione dejecit. Hi quinque cnm paucis vel sacrificatis, vel male sibi consciis, Fortunatum sibi pseudoepiscopum cooptarunt; ut criminibus in unum consentientibus talis esset scilicet rector, quales illi qui reguntur.
himself fell in the persecution, but also by sacrilegious persuasion cast down the greatest part of his people. These five, with a few who had either sacrificed or had bad consciences, co-opted Fortunatus as a pseudo-bishop for themselves, so that, with their crimes agreeing as one, the ruler should of course be such as those who are ruled.
XI. Hinc jam et caetera mendacia, frater charissime, potes noscere, quae illic homines desperati et perditi ventilaverunt: ut cum de sacrificatis vel de haereticis amplius, quam quinque pseudoepiscopi, non fuerint qui Carthaginem venerint, et Fortunatum sibi dementiae suae socium constituerint; illi tamen, quasi filii diaboli et mendacio pleni, ausi sint, ut scribis jactitare viginti quinque episcopos adfuisse: quod mendacium et istic prius apud fratres nostros jactitabant, dicentes viginti quinque episcopos de Numidia esse venturos, qui sibi episcopum facerent; quo in mendacio suo posteaquam, quinque solis convenientibus naufragis et a nobis abstentis, detecti sunt, atque confusi; Romam cum mendaciorum suorum merce navigaverunt, quasi veritas post eos navigare non posset, quae mendaces linguas rei certae probatione convinceret. Atque haec est, frater, vera dementia, non cogitare, nec scire quod mendacia non diu fallant, noctem tam diu esse quam diu illucescat dies, clarificato autem die, et sole oborto, luci tenebras et caliginem cedere, et quae grassabantur per noctem latrocinia cessare. Denique si nomina ab eis quaereres, non haberent vel quos falso nominarent: tanta apud eos etiam malorum penuria est, ut ad illos nec de sacrificatis nec de haereticis viginti quinque colligi possint. Et tamen ad decipiendas aures simplicium et absentium, mendacio numerus
XI. From this, dearest brother, you can now recognize the other lies as well which desperate and lost men have bandied about there: namely that, although there were no more than five pseudo-bishops, from among those who had sacrificed or from the heretics, who came to Carthage and appointed Fortunatus for themselves as the partner of their madness, they nevertheless, like sons of the devil and full of lying, dared, as you write, to boast that twenty-five bishops had been present. This lie they had already been boasting of here before among our brethren, saying that twenty-five bishops were coming from Numidia to make a bishop for them; and after they had been exposed and confounded in this lie of theirs, when only five shipwrecked men, who had been excluded by us, came together, they sailed to Rome with their cargo of lies, as though the truth could not sail after them, to refute lying tongues by proof of the certain fact. And this, brother, is true madness: not to reflect, nor to know, that lies do not deceive for long, that the night lasts only until the day dawns, but that when the day has grown bright and the sun has risen, the darkness and gloom give way to the light, and the robberies that were rampant through the night cease. In short, if you were to ask them for names, they would not even have any to name falsely: so great is their dearth even of bad men that not even twenty-five can be gathered to them from those who had sacrificed or from the heretics. And yet, to deceive the ears of the simple and the absent, by a lie the number
Editors' notes and page, col. 837
Footnotes
Variæ lectiones
Variant readings
(87–94) ‹variant apparatus, printed full width (joined from the two crops); calls 91–93 visible in col 837 (after "frater", "illucescat", "falso"); the others stand above the cropped foot› 87 Persecutione ipse defecit Lin. Colb. 1, 2. Compend. 88 Sic Lam. Ebor. Pem. Bod. 1, 2, 3, NC. 1, 2. Voss. 2, Foss. Vict. Sic ms. Corb. et plerique Anglic. Alii vero libri, convenientibus. Antea in ms. Compend. computarunt, loco verbi cooptarunt. 89 Quæ contra nos illic, Bod. 3. 90 In ms. Colb. ut dixi, jactitare. In vetustiore Colb. ausi sint scriptis jactitare. 91 Frater charissime Bod. 3. 92 Quandiu non illucescat, Bod. 3. 93 Falsos Compend. 94 Pariter Thu.
87 "Persecutione ipse defecit": Lincoln, Colbert 1, 2, Compiègne. 88 So Lambeth, York, Pem. [as printed], Bodleian 1, 2, 3, New College 1, 2, Vossius 2, Saint-Maur-des-Fossés, Saint-Victor. So the Corbie manuscript and most English ones; other books, however, "convenientibus". Formerly in the Compiègne manuscript "computarunt", in place of the word "cooptarunt". 89 "Quae contra nos illic": Bodleian 3. 90 In the Colbert manuscript, "ut dixi, jactitare"; in the older Colbert, "ausi sint scriptis jactitare". 91 "Frater charissime": Bodleian 3. 92 "Quandiu non illucescat": Bodleian 3. 93 "Falsos": Compiègne. 94 "Pariter": de Thou manuscript.
Variorum notæ
Notes of various editors
(continued) ‹note 17, Saturnicensis, from page 469›
lum vocat episcopum Tuburbicensem, sed absque auctoritate. BALUZ.
…calls him bishop of Thuburbo, but without authority. Baluze.
(printed under page 470)
(18) ‹anchor: Sacrilega persuasione› · call above the cropped foot (col 837 or 838)
Sacrilega persuasione. Quamvis non dubitem quin hæc lectio sit optima, monendum tamen existimavi undecim libros veteres præferre persecutione. Quo etiam modo legi in uno Auglicano testatur editio in eo regno facta. Emendabo autem, data occasione, Victorem Vitensem, apud quem lib. IX, in edicto Hunerici scriptum est in ultima editione sub persecutione idonea, cum antea legeretur prosecutione. Nam certum est hanc ultimam lectionem esse reponendam. BALUZ.
"By sacrilegious persuasion." Though I do not doubt that this reading is the best, I thought it right to point out that eleven old books show "persecution". The edition made in England attests that it is so read in one English ("Auglicano", as printed) manuscript too. I shall take the occasion to correct Victor of Vita, in whose book IX, in Huneric's edict, the latest edition prints "under a fitting persecution", whereas formerly "prosecution" was read. For it is certain that this last reading must be restored. Baluze.
(printed under page 470)
(19) ‹anchor: Cooptarunt› · call above the cropped foot (col 837 or 838)
Cooptarunt. Codex sancti Michaelis comitarunt, et supra lineam, id est comitem fecerunt Certe paulo ante legitur Jovinus et Maximus comites. BALUZ.
"They co-opted." The Saint-Mihiel manuscript has "comitarunt", and above the line "that is, made [him] a companion". Certainly a little before is read "Jovinus and Maximus, companions". Baluze.
(printed under page 470)
(20) ‹anchor: Cum mendaciorum› · call above the cropped foot (col 837 or 838)
Cnm mendaciorum. Sic Hieronymus in Epitaphio Marcellæ, navem plenam blasphemorum Romano intulit portui. BALUZ.
"With [a cargo] of lies" ("Cnm", as printed). So Jerome in the Epitaph of Marcella: "he brought into the Roman harbour a ship full of blasphemers". Baluze.
(printed under page 470)
(21) ‹anchor: Adulteria› · call above the cropped foot (col 837 or 838)
Adulteria. In codice Fuxensi additur et stupra. Verum ergo nolui addere, quia id in nullo alio exemplari reperi. BALUZ.
"Adulteries." In the Foix manuscript "and debaucheries" is added. But I did not want to add it, because I found it in no other copy. Baluze.
(printed under page 470)
Page
- running head: 837 EPISTOLÆ.
- marginal letters: A ‹tum in persecutione ipse cecidit›; B ‹fratres nostros jactitabant›; C ‹tanta apud eos etiam malorum penuria›; D ‹tio in eo regno facta› (in the Variorum notae, not set)
- old-edition numerals: 811 after ‹maximam›
- other: column begins with the fragment "tum" (tan-tum broken from col. 836); "oborto" looks like "oborlo" in the image, set as oborto, read as worn type; Variae lectiones and Variorum notae at the page foot not set (later pass); no editors' matter in the text block
inflatur: quasi, et si verus esset hic numerus, aut ab haereticis Ecclesia, aut ab injustis justitia vincatur.
is puffed up: as if, even were this number true, either the Church could be overcome by heretics, or justice by the unjust.
XII. Nec me oportet, frater charissime, paria nunc cum illis facere, et ea quae commiserunt, atque huc usque committunt, meo sermone decurrere; cum considerandum sit nobis, quid proferre et scribere sacerdotes Dei oporteat, nec tam dolor apud nos debeat, quam pudor loqui: et ne videar provocatus maledicta potius, quam crimina et peccata congerere. Taceo itaque de fraudibus Ecclesiae factis, conjurationes et adulteria, et varia delictorum genera praetereo: unum illud, in quo non mea, nec hominum, sed Dei causa est, de eorum facinore nou puto esse reticendum; quod a primo statim persecutionis die, cum recentia delinquentium facinora ferverent, et sacrificiis nefandis non tantum diaboli altaria, sed adhuc manus ipsae lapsorum atque ora fumarent, communicare cum lapsis et paenitentiae agendae intercedere non destiterunt. Clamat Deus: Sacrificans diis eradicabitur, nisi Domino soli (Exod. XXII, 20). Et Dominus in Evangelio dicit: Qui me negaverit, negabo illum (Matth. X, 33). Et alio loco indignatio et ira divina non tacet, dicens: Illis fudistis libamina, et illis imposuistis sacrificia; super haec non indignabor? dicit Dominus (Isa. LVII, 6): Et intercedunt ne rogetur Deus, qui indignari se ipse testatur. Intercedunt ne exoretur precibus et satisfactionibus Christus: qui negantem se negare profitetur.
XII. Nor is it fitting for me, dearest brother, now to pay them back in kind, and to run through in my speech the things which they have committed and are committing up to now; since we must consider what it befits the priests of God to bring forth and to write, and it ought not to be so much indignation with us as shame to speak: and lest I seem, being provoked, to heap up abuse rather than crimes and sins. I am silent therefore about the frauds committed against the Church, and I pass over conspiracies and adulteries and various kinds of offences: that one thing, in which the cause is not mine, nor men's, but God's, I do not think must be passed over in silence concerning their crime; that from the very first day of the persecution, when the fresh crimes of the offenders were still seething, and not only the altars of the devil but even the very hands and mouths of the lapsed were still smoking with the unspeakable sacrifices, they did not cease to communicate with the lapsed and to stand in the way of penance being done. God cries out: He who sacrifices to gods shall be rooted out, except to the Lord alone (Exod. 22:20). And the Lord in the Gospel says: Whoever denies Me, I will deny him (Matt. 10:33). And in another place the divine indignation and wrath is not silent, saying: To them you have poured out libations, and to them you have offered sacrifices; shall I not be indignant at these things? says the Lord (Isa. 57:6). And they intercede that God may not be entreated, Who Himself testifies that He is indignant. They intercede that Christ may not be won over by prayers and satisfactions, Who declares that He denies the one who denies Him.
XIII. Nos in ipso persecutionis tempore, de hoc ipso litteras misimus, nec auditi sumus, concilio frequenter acto, non consensione tantum nostra, sed et comminatione decrevimus, ut poenitentiam fratres agerent, ut poenitentiam non agentibus
XIII. We, in the very time of the persecution, sent letters about this very matter, and we were not heard; a council having been held with many in attendance, we decreed, not only by our consent but also with a threat, that the brethren should do penance, that to those not doing penance
Editors' notes and page, col. 838
Footnotes
(22) ‹anchor: Negabo illum› · call in col 838 (top of the visible text, partly cut)
Negabo illum. Ita editio vulgata, quam confirmant sex vetera exemplaria. Alia tredecim habet et ego eum negabo. In editione vulgata Evangelii secundum Matthæum et in libro Gratianopolitano legitur et ego negabo eum. Sic etiam infra in libro de Lapsis, pag. 188. BALUZ.
"I will deny him." So the common edition, which six old copies confirm. Thirteen others have "and I will deny him" (word order changed). In the Vulgate edition of the Gospel according to Matthew and in the Grenoble book is read "and I will deny him" (another order). So also below in the book On the Lapsed, p. 188. Baluze.
(printed under page 470)
(23) ‹anchor: comminatione decrevimus› · call in col 838
Communicatione decrevimus. In vetustiore ms. Colb. communicatione : lectio non spernenda. Epistolas hac de re a Cypriano scriptas legere est, scil. a X ad XVI. De ipsa cum episcopis sibi agendum proponit Epist. XII et XV. Nominatim vero Epist. X, expostulationis suæ causam sic exponit : Cum in minoribus peccatis agant peccatores pœnitentiam justo tempore, et secundum disciplinæ ordinem ad exomologesim veniant, et per manus impositionem episcopi et cleri jus communicationis accipiant ; nunc crudo tempore, persecutione adhuc perseverante, nondum restituta Ecclesiæ ipsius pace, ad communicationem admittuntur, et offertur nomen eorum, et nondum pœnitentia acta, nondum exomologesi facta, nondum manu eis ab episcopo et clero imposita, Eucharistia illis datur. Nimirum, ut idem (continues)
"We decreed with communication" [lemma as printed; the text reads "comminatione"]. In the older Colbert manuscript "communicatione": a reading not to be despised. The letters Cyprian wrote on this matter may be read, namely from 10 to 16. In Letters 12 and 15 he proposes that the question be dealt with together with the bishops. In Letter 10 in particular he sets out the cause of his complaint thus: "While for lesser sins sinners do penance for a due time, and according to the order of discipline come to confession, and by the laying on of hands of the bishop and clergy receive the right of communion, now in an unripe time, while persecution still continues and the peace of the Church itself is not yet restored, they are admitted to communion, and their name is offered, and before penance is done, before confession is made, before hands are laid on them by the bishop and clergy, the Eucharist is given to them." Clearly, as the same (continues)
(printed under page 470)
Page
- running head: EPISTOLÆ.
- marginal letters: A inflatur: quasi, et si verus; B primo statim persecutionis die; C ipso litteras misimus; D (beside the Variorum notae, line "(23) Communicatione decrevimus", not the text block)
- old-edition numerals: 812 after ab
nemo temere pacem daret; et illi contra Deum sacrilegi, contra sacerdotes Dei impio furore temerarii, de Ecclesia recedentes, et contra Ecclesiam parricidalia arma tollentes, elaborant ut opus suum diaboli malitia consummet, nec vulneratos divina clementia in Ecclesia sua curet; miserorum poenitentiam mendaciorum suorum fraude corrumpunt, ne Deo indignanti satisfiat: ne Christum Dominum suum, qui Christianus esse vel erubuit ante, vel timuit, postmodum
no one should rashly give peace; and those men, sacrilegious against God, rash with impious fury against the priests of God, departing from the Church and taking up parricidal arms against the Church, labour so that the malice of the devil may complete its own work, and that the divine clemency may not heal the wounded in His Church; they corrupt the repentance of the wretched by the deceit of their lies, so that satisfaction may not be made to an angry God; so that Christ his Lord, he who before was either ashamed or afraid to be a Christian, may not afterwards
Editors' notes and page, col. 839
Footnotes
NOTE ON THE IMAGES: the foot crops begin inside the notes; the first lines of the foot (the variants, the end of note 23, note 24 and the opening of note 25) are visible in the column crops and are set from them. The tops of notes 30–32 in col 840 are cut off at the right edge of the column crop (gaps marked). The right edge of col 840 is damaged; lost line-end letters are supplied in [square brackets] where certain. Variæ lectiones
Variant readings
(95–97) ‹variant apparatus, printed full width; only the left part is visible in the column crop, the rest is cut off at the image edge (gaps marked); calls 95–96 stand in col 839 (after "vulneratos", "corrumpunt")› 95 Nec vulneratos, Voss. 2, Bod. 1, 2, Lam. Ebor. NC. 2. 96 […] NC. 1, 2. 97 Ne satisfactionibus justis Lam. Bod. 2. Lin. Ebor[…] Lin. NC. 1. Colbert. I.
95 "Nec vulneratos": Vossius 2, Bodleian 1, 2, Lambeth, York, New College 2. 96 […] New College 1, 2. 97 "Ne satisfactionibus justis": Lambeth, Bodleian 2, Lincoln, York […] Lincoln, New College 1, Colbert I.
Variorum notæ
Notes of various editors
(continued) ‹end of a note, probably 23; its lemma and opening stand on the previous page›
[…] præsul Epist. II loquitur, lapsi a Martyribus libellos, obtinentes, in quorum nonnullis scribebatur, communicet ille cum suis, non solum sibi, sed et quotquot ipsorum esse quavis ratione asseverabantur, communionem illis impertiri exigebant. COUSTANT.
[…] the bishop speaks in Letter II, the lapsed, having obtained certificates from the martyrs, in some of which was written "let him communicate with his own", demanded that communion be granted not only to themselves but also to all who were asserted on any ground to be theirs. Coustant.
(printed under page 471)
(24) ‹anchor: Contra sacerdotes› · call in col 839 (after "contra sacerdotes")
Contra sacerdotes. Codex Fuxensis, contra Ecclesiam et sacerdotes. Sed hanc lectionem puto non esse veram et ortam esse ex temeritate cujusdam veteris librarii. BALUZ.
"Against the priests." The Foix manuscript has "against the Church and the priests". But I think this reading is not genuine and arose from the rashness of some old copyist. Baluze.
(printed under page 471)
(25) ‹anchor: Malitia consummet› · call in col 839 (after "consummet")
Malitia consummet. In vulgatis, consumment, ne. Magis placet cum mss. Colb. Corb. Vat, ac nonnullis aliis consummet, nec : ut hic inter diabolicæ malitiæ et divinæ clementiæ opus antithesis fiat. COUSTANT.
"The malice may complete." In the common editions, "consumment, ne". With the Colbert, Corbie and Vatican manuscripts and some others, "consummet, nec" pleases more, so that here an antithesis may be made between the work of the devil's malice and that of God's mercy. Coustant.
(printed under page 471)
(26) ‹anchor: Nec vulneratos› · call in col 839 (after "vulneratos")
Nec vulneratos. Vide Gronovium, cap. 14 Observationum in scriptoribus ecclesiasticis. BALUZ.
"Nor the wounded." See Gronovius, Observations on the Ecclesiastical Writers, ch. 14. Baluze.
(printed under page 471)
(27) ‹anchor: Erubuit ante vel timuit› · call in col 839 (after "timuit")
Erubuit ante vel timuit. Ita octo libri veteres. Sed vox ante non habetur in antiquis editionibus, neque in tribus libris veteribus. Pamelius primam partem hujus sententiæ ait intelligi debere de Lapsis, aliam de Libellaticis. Quintilianus lib. IX, cap. 2 : Validius bonos inhibet pudor quam metus. BALUZ.
"Blushed before, or feared." So eight old books. But the word "before" is not found in the old editions, nor in three old books. Pamelius says the first part of this sentence must be understood of the lapsed, the other of the libellatici. Quintilian, book IX, ch. 2: "Shame restrains good men more strongly than fear." Baluze.
(printed under page 471)
(28) ‹anchor: Et lamentationibus› · call above the cropped foot (col 840)
Et lamentationibus. Hæc videntur esse ex glossemate. Dicimus enim recte satisfactionibus justis Idem de lamentationibus dici posse non puto. Certe hæ duæ voces desunt in quindecim vetustis exemplaribus nostris et in quatuor Anglicanis. Lamentatio, ut ait Cicero in libro quarto Tusculanarum quæstionum, est ægritudo cum ejulatu. Alibi epitheta mæsta et lugubris adjunguntur lamentationi. Fortassis igitur in hoc loco est transpositio, ita ut reponi debeat lamentationibus et satisfactionibus justis, ut paulo post legitur deprecationibus et satisfactionibus BALUZ.
"And by lamentations." These words seem to come from a gloss. For we rightly say "by just satisfactions"; I do not think the same can be said of lamentations. Certainly these two words are missing in fifteen of our old copies and in four English ones. Lamentation, as Cicero says in the fourth book of the Tusculan Disputations, is grief with wailing; elsewhere the epithets "sorrowful" and "mournful" are joined to lamentation. Perhaps, then, there is a transposition in this place, so that "by lamentations and just satisfactions" should be restored, as a little after is read "by entreaties and satisfactions". Baluze.
(printed under page 471)
(29) ‹anchor: Pax vera› · call above the cropped foot (col 840)
Pax vera. Infra in libro de Lapsis, pag. 186 : Non est pax illa, sed bellum. Hieronymus in Dialogo adversus Luciferianos : Quod bellum servavit pax ficta non auferat. Idem in epistola ad Theophilum adversus Joannem Hierosolymitanum : Volumus et nos pacem, sed pacem in qua non sit bellum involutum. Item in epistola ad Heliodorum de laude Vitæ solitariæ : Tranquillitas ista tempestas est. Libellus precum Marcellini et Faustini : Sub vocabulo pacis impietas tegitur. Sanctus Leo Papa in sermone sexto in Epiphania : Habet pax nostra pericula sua. Cassiodorus, lib. V, cap. 39 : Sic mala pace quasi ludo corruunt quanti vix potuissent cadere sub necessitate bellorum. Tacitus in Vita Agricolæ : Famam paci circumdedit, quæ vel incuria vel tolerantia priorum haud minus quam bellum timebatur. Idem, lib. I Hist. : Bellum ipsa etiam pace sævum : et lib. IV : In pace suspecta tutius beloum T. Livius, lib. IV : Infelix bellum ignominiosæ paci præferebant. Apud Demosthenem in oratione de Corona mentio est belli quod plures commoditates præstabat quam pax. BALUZ.
"True peace." Below, in the book On the Lapsed, p. 186: "That is not peace but war." Jerome in the Dialogue against the Luciferians: "Let not a feigned peace take away what war preserved." The same in the letter to Theophilus against John of Jerusalem: "We too want peace, but a peace in which no war is wrapped up." Likewise in the letter to Heliodorus on the praise of the solitary life: "This calm is a storm." The Libellus precum of Marcellinus and Faustinus: "Under the name of peace impiety is covered." Saint Leo the Pope, in the sixth sermon on the Epiphany: "Our peace has its dangers." Cassiodorus, book V, ch. 39: "So in a bad peace, as if in play, men fall who could hardly have fallen under the stress of wars." Tacitus in the Life of Agricola: "He surrounded peace with a good name, which through the neglect or indulgence of his predecessors was feared no less than war." The same, Histories I: "a war savage even in peace itself"; and book IV: "in a suspect peace, war is safer" ("beloum", as printed). Livy, book IV: "They preferred an unlucky war to a shameful peace." In Demosthenes, in the speech On the Crown, mention is made of a war that afforded more advantages than peace. Baluze.
(30)–(31) ‹notes 30 and 31 stand at the head of col 840's notes; only their first letters are visible at the right edge of the column crop; not set (gap)› (32) ‹note on the Capitol; its number and opening words stand at the head of col 840's notes, cut off at the right edge of the column crop (gap)› […] spectaculis ; Cicero vero in oratione pro Milone : Templum sanctitatis, amplitudinis, mentis consilii publici, caput orbis, aram sociorum, portum omnium gentium. Nam quamvis proprie capitolium sit in urbe Roma, amplitudinis tamen majestatisque Reipublicæ intererat ut postquam exteræ nationes e[t] gentes sub populi Romani imperium ditionemque ceciderant, moribus ejus uterentur, in easque deductæ coloniæ ex Civitate quasi propagatæ, cujus illæ (ut A. Gellius ait lib. XVI, cap. 13), effigies parvæ simulacraque esse quædam videbantur, jura institutaque omnia populi Romani acciperent, capitolia, amphitheatra, thermas, et cætera oblectamenta et solatia servitutis. Itaque multæ erant in imperio civitates quæ capitolia habebant, quarum enumeratio exstat apud Rycquium in commentario de Capitolio Romano et in Glossario latino Cangii. Cæterum, quia loca quædam sunt apud Hieronymum et alios veteres scriptores quæ dicere videntur capitolium et arcem esse rem eamdem, contra T. Livius et alii discrimen ponunt inter arcem et capitolium, præcipue vero A. Gellius, qui lib. V, cap. 12, ædem Vejovis locat inter arcem et capitolium, ego crederem istam quæ videtur repugnantiam commode posse tolli dicendo ideo facile fuisse arcem confundere cum capitolio, quia arx et capitolium erant in eodem solo, in saxo Tarpeio, et ars erat vicina capitolio. Rursum quia sacrificia gentilium fiebant in capitolio, quo ascendere jubebantur Christiani tanquam sacrificaturi diis gentium. Christiani horrebant vocabulum capitolii tanquam scopulosum et infestum, velut dæmonum domicilium, arcem et synagogam Antichristi. Itaque apud Hieronymum in dialogo adversus Luciferianos videmus Orthodoxis objectum fuisse a Luciferianis quod illi, cum ab Arianis, quos aiebant esse gentiles, susciperent episcopos, non tam episcopos recipere quam de capitolio sacerdotes videbantur, adeoque Ecclesiam catholicam Antichristi magis synagogam quam Christi Ecclesiam debere nuncupari. Et paulo post Orthodoxus ait, nisi forte homo edoctus in capitolio. Unde Cyprianus infra in hac ipsa epistola, pag. 88, ait : Quid superest nisi ut Ecclesia (the note breaks off here at the foot of col 840, the quotation unfinished)
[…] spectacles; Cicero, in the speech for Milo: "The temple of holiness, of greatness, of wisdom, of public counsel, the head of the world, the altar of the allies, the harbour of all nations." For although the Capitol is properly in the city of Rome, it concerned the greatness and majesty of the Republic that, once foreign nations and peoples had fallen under the rule and dominion of the Roman people, they should follow its customs; and that the colonies led out into them, propagated as it were from the City, of which (as Aulus Gellius says, XVI, 13) they seemed to be little likenesses and images, should receive all the laws and institutions of the Roman people: capitols, amphitheatres, baths, and the other amusements and consolations of servitude. So there were many cities in the empire that had capitols; a list of them is found in Rycquius's commentary On the Roman Capitol and in Du Cange's Latin Glossary. However, since there are some passages in Jerome and other ancient writers that seem to say that the Capitol and the citadel are the same thing, while on the contrary Livy and others distinguish between the citadel and the Capitol, especially Aulus Gellius, who in V, 12 places the temple of Vejovis between the citadel and the Capitol, I would think this apparent contradiction can conveniently be removed by saying that it was easy to confuse the citadel with the Capitol because the citadel and the Capitol stood on the same ground, the Tarpeian rock, and the citadel ("ars", as printed) was next to the Capitol. Again, because the sacrifices of the pagans were made on the Capitol, to which Christians were ordered to go up as if to sacrifice to the gods of the nations, Christians shrank from the word "Capitol" as from something rocky and hostile, the dwelling of demons, the citadel and synagogue of Antichrist. So in Jerome's dialogue against the Luciferians we see that the Orthodox were reproached by the Luciferians because, in receiving bishops from the Arians, whom they called pagans, they seemed to be receiving not so much bishops as priests from the Capitol, so that the Catholic Church ought rather to be called the synagogue of Antichrist than the Church of Christ. And a little after the Orthodox speaker says: "unless perhaps a man taught in the Capitol". Whence Cyprian, below in this very letter, p. 88, says: "What remains, except that the Church" (breaks off)
(printed under page 471)
(33) ‹anchor: Convicium faciant› · call above the cropped foot (col 840)
Convicium faciant. Duo libri veteres habent convicium et injuriam, Monasteriensis conviciorum injuriam, BALUZ.
"They make abuse." Two old books have "abuse and injury"; the Münster manuscript, "the injury of abuses". Baluze.
(printed under page 471)
Page
- running head: 839 S. CORNELII PA[...] (cut off at the image edge)
- marginal letters: A ‹nemo temere pacem daret›; B ‹obtinentes, in quorum nonnullis› (in the Variorum notae); C ‹de Lapsis, aliam de Libellaticis› (in the Variorum notae); D ‹lum adversus Joannem Hierosolymitanum› (in the Variorum notae)
- old-edition numerals: 813 after ‹contra›
- other: in note (32) the page shows "sanctitotis" and "amplitulinis" (worn type); read as sanctitatis and amplitudinis, UNSURE whether the first is a misprint.
quaerat, ne ad Ecclesiam qui de Ecclesia recesserat, redeat. Datur opera, ne satisfactionibus et lamentationibus justis delicta redimantur, ne vulnera lacrymis abluantur. Pax vera falsae pasis mendacio tollitur, salutaris sinus matris noverca intercedente praecluditur, ne de pectore atque ore lapsorum fletus et gemitus audiatur. Compelluntur adhuc insuper lapsi, ut lingius, atque ore quo in capitolio ante deliquerant, sacerdotibus convicium faciant; confessores,
seek, so that he who had withdrawn from the Church may not return to the Church. Effort is made that sins may not be redeemed by just satisfactions and lamentations, that wounds may not be washed away by tears. True peace is taken away by the lie of a false peace; the saving bosom of the mother is shut off by the intervention of a stepmother, so that the weeping and groaning of the lapsed may not be heard from their breast and mouth. Moreover, the lapsed are further compelled to revile the priests with the tongues and the mouth with which they had previously sinned in the Capitol; the confessors,
Editors' notes and page, col. 840
Page
- running head: CORNELII PAPÆ 840
- marginal letters: A ‹quaerat, ne ad Ecclesiam›; B ‹Vocabulum juris. Baluz.› (in the notes); C ‹mulacraque esse quaedam› (in the notes); D ‹turi diis gentium.› (in the notes)
- old-edition numerals: 814 at column head, before ‹quaerat›; 815 after ‹deliquerant,›
- other: the word confessores, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 841
et virgines, et justos quoque fidei laude praecipuos atque in Ecclesia gloriosos, contumeliis et maledidicis vocibus prosequantur. A quibus quidem non tam nostrorum modestia et humilitas et pudor caeditur, quam illorum ipsorum spes et vita laceratur. Neque enim qui audit, sed qui facit convicium, miser est; nec qui a fratre vapulat, sed qui fratrem caedit, in lege peccator est; et cum nocentes innocentibus injuriam faciunt, illi patiuntur injuriam, qui facere se credunt. Denique hinc illis percussa mens, et hebes animus, et sensus alienus est. Ira est Dei non intelligere delicta, ne sequatur poenitentia, sicut scriptum est: Et dedit illis Deus spiritum transpunctionis (Isa. XXIX, 10); ne revertantur scilicet, et curentur, et deprecationibus ac satisfactionibus justis post peccata sanentur. Paulus apostolus in Epistola sua ponit et dicit: Dilectum veritatis non habuerunt, ut salvi fierent; ac propterea mittet illis Deus operationem erroris, ut credant mendacio; ut judicentur omnes qui non crediderunt veritati, sed sibi placent in injustitia (II Thess. II, 10). Primus felicitatis gradus est, non delinquere: secundus, delicta cognoscere. Illic currit innocentia integra et illibata quae servet, hic succedit medela quae sanet: quod utrumque isti offenso Deo perdiderunt, ut amissa
and virgins, and the righteous too, who are outstanding in the praise of faith and glorious in the Church, they assail with insults and abusive words. By these things indeed it is not so much the modesty and humility and shame of our people that is struck, as the hope and life of those very men that is torn. For it is not he who hears, but he who utters the reviling, who is wretched; nor is he who is beaten by a brother, but he who beats a brother, a sinner under the law; and when the guilty do injury to the innocent, those suffer injury who believe that they are inflicting it. In short, from this cause their mind is struck, and their spirit dull, and their sense estranged. It is the wrath of God not to understand one's offences, lest repentance should follow, as it is written: And God gave them a spirit of stupor (Isa. 29:10); that is, lest they should return, and be cured, and be healed after their sins by entreaties and just satisfactions. The apostle Paul in his Epistle sets it down and says: They did not have the love of the truth, that they might be saved; and therefore God will send them the working of error, that they may believe a lie; that all may be judged who did not believe the truth, but take pleasure in unrighteousness (2 Thess. 2:10). The first step of happiness is not to offend; the second, to acknowledge one's offences. In the former, innocence runs its course whole and unimpaired, to preserve; in the latter, there follows a remedy, to heal: both of which these men have lost by offending God, so that there has been lost
Editors' notes and page, col. 841
Variae lectiones
(printed under page 472) (⁹⁹) ‹anchor: not visible› · call in col 841 Prosequuntur Corb. Colb. 1, 2.
"Prosequuntur" (they pursue): Corbie and Colbert MSS 1 and 2.
(printed under page 472) (¹) ‹anchor: not visible› · call in col 841 Illi magis patiuntur injuriam Lam. Ebor. NC. 1.
"Illi magis patiuntur injuriam" (they rather suffer the injury): Lambeth, York, New College 1.
(printed under page 472) (²) ‹anchor: not visible› · call in col 841 Perversa mens Lam NC. 1. Ebor. Bod. 2.
"Perversa mens" (a perverse mind): Lambeth, New College 1, York, Bodleian 2.
(printed under page 472) (³) ‹anchor: not visible› · call in col 841 Ne sequantur poenitentiam Lin.
"Ne sequantur poenitentiam" (lest they pursue penance): Lincoln MS.
(printed under page 472) (⁴) ‹anchor: not visible› · call in col 841 Delectum Lam. Ebor. Lin. Voss. 2.
"Delectum" (choice): Lambeth, York, Lincoln, Vossius 2.
(printed under page 472) (⁵) ‹anchor: not visible› · call in col 841 Tertius delicta diluere Vet. Innom.
"Tertius delicta diluere" (thirdly, to wash away sins): the old anonymous edition.
(printed under page 472) (⁶) ‹anchor: not visible› · call in col 841 Et non subveniat poenitentia Oxon. sumpta sit Benev.
"Et non subveniat poenitentia" (and penance may not help): the Oxford edition; "sumpta sit" (has been taken): the Benevento MS.
(printed under page 472) (⁷) ‹anchor: not visible› · call in col 841 Populi Dei Bod. 3.
"Populi Dei" (of the people of God): Bodleian 3.
(printed under page 472) (⁸) ‹anchor: not visible› · call in col 841 Major incurrit Lm. N C. 2.
"Major incurrit" (the greater one incurs): Lincoln, New College 2.
(printed under page 472) (⁹) ‹anchor: not visible› · call in col 841 Et propitianda Corb.
"Et propitianda" (and to be propitiated): Corbie MS.
(printed under page 472)
(34) ‹anchor: not visible› · call in col 841
Illorum ipsorum. Hanc lectionem confirmant omnes veteres libri. Erasmus posuit lapsorum. BALUZ.
"Of those very persons." All the old books confirm this reading. Erasmus put "of the lapsed." Baluze.
(printed under page 472)
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Neque enim. Citat hunc locum sanctus Hieronymus in epistola ad Marcum presbyterum Celedensem : Apud Christianos enim non qui patitur, ut ait quidam, sed qui facit contumeliam miser est. Probat autem ista auctoritas recte istic a nobis positum esse patitur pro eo quod antea legebatur audit. Emendationem nobis subministravit optimus codex. Iterum Hieronymus in epistola ad Pammachium adversus Rufinum : Quid est plus sustinere calumniam an facere? et infra ; Aut facis injuriam vel pateris. Idem in apologia adversus eumdem Rufinum : Magis volui pati injuriam quam facere. Cicero in libro de Amicitia : Hic honos veteri amicitiae tribuendus est ut is in culpa sit qui facit non qui patitur injuriam ; et lib. v Quaestionum Tusculanarum : Accipere quam facere praestat injuriam. Et lib. I Officiorum : Fortes igitur et magnanimi sunt habendi, non qui faciunt, sed qui propulsant injuriam. Boetius, lib. IV de Consolatione philosophiae scribit inferiores esse eos qui faciunt quam qui patiuntur injuriam. A. Gellius, lib. IX, cap. 12 : Injurias itidem dicimus tam illorum qui patiuntur quam qui faciunt. Vide etiam l. XII, c. 9, necnon Cassianum collat. 12, cap 13. P. Syrus : Etiam qui faciunt odio habent injuriam. Quintilianus, lib. VIII, cap. 5 : In omni certamine qui opulentior est, etiamsi accipit injuriam, quia plus potest, facere videtur. Seneca Thebaide : Quoties necesse est fallere aut falli, patiaris potius ipse quam facias scelus. BALUZ.
"For not." Saint Jerome cites this place in his letter to Marcus, presbyter of Chalcis: "For among Christians it is not he who suffers an insult, as someone says, but he who inflicts it who is wretched." That authority proves that we were right to put "suffers" here in place of the earlier reading "hears." A very good manuscript supplied the correction. Again Jerome, in the letter to Pammachius against Rufinus: "Which is more, to bear a slander or to make one?" and below: "Either you do wrong or you suffer it." The same in the apology against the same Rufinus: "I preferred to suffer wrong rather than do it." Cicero in the book On Friendship: "This honour must be paid to an old friendship, that he is at fault who does the wrong, not he who suffers it"; and in Tusculan Disputations V: "It is better to receive a wrong than to do one." And in On Duties I: "So those are to be held brave and great-souled, not who do wrong, but who repel it." Boethius, Consolation of Philosophy IV, writes that "those who do wrong are lower than those who suffer it." Aulus Gellius, IX, 12: "We likewise speak of 'injuries' both of those who suffer them and of those who do them." See also XII, 9, and Cassian, Conference 12, ch. 13. Publilius Syrus: "Even those who do wrong hate wrong." Quintilian, VIII, 5: "In every contest the wealthier man, even if he receives the wrong, seems to do it, because he has more power." Seneca, Thebais: "Whenever one must deceive or be deceived, suffer the crime yourself rather than commit it." Baluze.
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Page
- running head: 841 EPISTOLA… (cut off at the right edge of the image)
- marginal letters: A res, et virgines, et justos; B Paulus apostolus in Epistola; C Ecclesia capitolio cedat (foot notes); D volui pati injuriam quam facere (foot notes)
- old-edition numerals: 816 after integra
- other: column begins with the fragment "res," of a word broken from the previous column; the English supplement [confesso]rs is a likely reading, not seen here, UNSURE. "maledidicis" printed across the line break (maledi-/dicis), a dittography, kept. Isa. 29:10 "spiritum transpunctionis" rendered "spirit of stupor" (literally "of piercing-through"). The Variae lectiones and Variorum notae at the page foot (from "Ecclesia capitolio cedat" onward) and the signature "PATROL. III." are not set. No full-width line. No editors' matter in the text block.
sit gratia quae de Baptismi sanctificatione percipitur, et non subsit poenitentia per quam culpa curatur. An putas, frater, levia esse adversus Deum facinora, parva et modica delicta, quod per illos non rogatur majestas indignantis Dei? quod non timetur ira et ignis et dies Domini? quod, imminente Antichristo, exarmatur fides militantis populi, dum tollitur vigor et timor Christi? Viderint laici hoc quomodo curent; sacerdotibus labor major incumbit in asserenda et procuranda Dei majestate, ne quid videamur in hac parte negligere, quando admoneat Dominus et dicat: Et nunc praeceptum hoc ad vos est, o sacerdotes: si non audieritis, et si non posueritis in corde vestro, ut detis honorem nomini meo, dicit Dominus, immittam in vos maledictionem et maledicam benedictionem vestram (Malac. II, 1). Honor ergo datur Deo, quando sic Dei majestas et censura contemnitur, ut cum se ille indignari et irasci sacrificantibus dicat, et cum poenas aeternas et supplicia perpetua comminetur, proponatur a sacrilegis atque dicatur: Ne ira cogitetur Dei, ne timeatur judicium Domini, ne pulsetur ad Ecclesiam Christi: sed sublata poenitentia, nec ulla exomologesi criminis facta, despectis episcopis atque calcatis, pax a non veris presbyteris verbis fallacibus praedicetur; et ne lapsi surgant,
the grace that is received from the sanctification of Baptism, and the penance by which guilt is healed is not at hand. Or do you think, brother, that they are light, these crimes against God, small and moderate offences, in that through them the majesty of an angry God is not entreated? in that the wrath and the fire and the day of the Lord are not feared? in that, with Antichrist close at hand, the faith of the people at war is disarmed, while the vigour and the fear of Christ are taken away? Let the laity see how they deal with this; on the priests a greater labour lies, in upholding and caring for the majesty of God, so that we may not seem to neglect anything in this respect, when the Lord admonishes and says: And now this commandment is to you, O priests: if you will not hear, and if you will not lay it in your heart, to give honour to My name, says the Lord, I will send upon you a curse, and I will curse your blessing (Mal. 2:1). Honour, then, is given to God when the majesty and judgement of God are so despised that, when He says that He is indignant and angry with those who have sacrificed, and when He threatens eternal punishments and perpetual torments, it is put forward and said by the sacrilegious: Let not the wrath of God be thought of, let not the judgement of the Lord be feared, let no one knock at the Church of Christ; but, with penance done away, and no confession of the crime made, the bishops despised and trampled underfoot, let peace be proclaimed by presbyters who are not true presbyters, with deceitful words; and, lest the lapsed rise up,
Editors' notes and page, col. 842
Footnotes
(¹⁰) ‹anchor: a non veris presbyteris› · call in col 842 Editi, a presbyteris : ope trium mss. resarciuntur.
The printed editions read "a presbyteris" (by presbyters); [the missing words] are restored with the help of three manuscripts.
Variorum notae
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Ecclesia capitolio cedat. Tertullianus in libro de Spectaculis : Proinde si capitolium, si serapeum sacrificator et adorator intravero, a Deo excidam. In veteri glossario bibliothecae Regiae legitur : Arx, capitolium. Et mox : Capitolium, summum caput regionis. BALUZ.
"The Church give way to the Capitol." Tertullian in the book On the Spectacles: "So if I enter the Capitol or the Serapeum as one who sacrifices and adores, I shall fall away from God." In an old glossary of the Royal Library one reads: "Citadel, Capitol." And shortly after: "Capitol, the highest head of a region." Baluze.
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Dilectum veritatis. In aliquot mss. Anglic. delectum. Retinendum cum aliis libris dilectum, hoc est dilectionem, seu, ut praefert Vulgata, charitatem. COUSTANT.
"The love of truth." In some English manuscripts "delectum" (choice). "Dilectum" is to be kept with the other books, that is "dilectio" (love), or, as the Vulgate has it, "charity." Coustant.
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Delicta cognoscere. Codex Puxensis, bonis actibus et confessionibus delicta purgare. Vetus codex a Nicolao Fabro citatus et vetus editio innominati addunt, tertius commissa diluere. At ego, cum hoc additamentum non invenerim in vetustis codicibus quibus usus sum, neque in Anglicanis, non sum ausus addere. BALUZ.
"To acknowledge sins." The Puy manuscript: "to purge sins by good deeds and confessions." An old manuscript cited by Nicolas Le Fèvre and the old edition of an anonymous editor add "thirdly, to wash away what was committed." But since I did not find this addition in the old manuscripts I used, nor in the English ones, I did not dare add it. Baluze.
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Subsit. Editi cum pluribus mss. subveniat. Verior visa est lectio ms. Veron, cui favet quod in vetusto Colb. sumpsit. Unde et in aliis duobus sumpta sit substitutum est. Nec displicet quod in recentiore Colb. supersit, praesertim cum superiori verbo perdiderunt, istud apte respondeat. COUSTANT.
"Remain [beneath]." The printed editions with several manuscripts read "subveniat" (help). The reading of the Verona manuscript seemed truer, and it is supported by "sumpsit" in the old Colbert manuscript; whence in two others "sumpta sit" was substituted. Nor is the reading of the more recent Colbert manuscript, "supersit" (remain over), unwelcome, especially since it answers aptly to the earlier verb "they have lost." Coustant.
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Exarmatur. Tertullianus in libro de Pudicitia : Exarmata sunt jura. BALUZ.
"Is disarmed." Tertullian in the book On Modesty: "The laws have been disarmed." Baluze.
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Asserenda et procuranda. Hanc lectionem deprehendi in tribus antiquis codicibus alii quinque habent asserenda et propitianda. Veteres editiones et tres libri veteres, asserenda, propitianda, et procuranda.
"To be claimed and procured." I found this reading in three ancient manuscripts; five others have "to be claimed and propitiated." The old editions and three old books: "to be claimed, propitiated, and procured."
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Pax a presbyteris. Hanc lectionem habere omnes libros manuscriptos a se visos testatur Pamelius. Ego, qui illum quoque reperi in undecim codicibus antiquis, non improbo tamen lectionem veterum editionum, quam etiam vidi confirmatam auctoritate novem librorum veterum. Ea habet : Pax a non veris presbyteris. Sentire enim potuit Cy- (continues)
"Peace by presbyters." Pamelius testifies that all the manuscripts he saw have this reading. I, who also found it in eleven ancient manuscripts, do not however reject the reading of the old editions, which I have also seen confirmed by the authority of nine old books. It reads: "Peace by presbyters who are not true." For Cy[prian] could have thought (continues)
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Page
- running head: EPISTOLÆ. 842
- marginal letters: A sit gratia quae de Baptismi; B (Malac. II, 1). Honor ergo datur Deo; C plus potest, facere videtur (in the Variorum notae, not set); D verbo perdiderunt (in the Variorum notae, not set)
- old-edition numerals: 817 after Christi:
aut foris positi ad Ec⟨c⟩lesiam redeant, communicatio a non communica⟨n⟩tibus offeratur?
or, having been placed outside, return to the Church, let communion be offered by those who are not in communion?
XIV. Quibus etiam satis non fuit ab Evangelio recessisse, spem lapsis satisfactionis et poenitentiae sustulisse, fraudibus involutos vel adulterii commaculatos, vel sacrificiorum funesta contagione pollutos, ne Deum rogarent, ne in Ecclesia exomologesin
XIV. For them it was not even enough to have departed from the Gospel and to have taken away from the lapsed the hope of satisfaction and penance; those entangled in frauds, or stained with adultery, or polluted by the deadly contagion of sacrifices, so that they should not entreat God, should not in the Church the exomologesis
Editors' notes and page, col. 843
Footnotes
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[...] propterea scribere constituissent pro constituisse, ut sensus constaret, quem aliter constare non posse arbitrabatur. Ego vero, qui in ea epistola emendanda usus sum septemdecim libris veteribus, nuspiam inveni vocem nisi praeterquam in Corbeiensi : qui tamen non habet constituissent, sed constituisse, ut alii. Itaque praefero cum ratione veterem lectionem, et puto sensum ita recte constare. Nam statim additur : Post ista autem, etc. BALUZ.
[...] therefore to write "constituissent" (they had decided) instead of "constituisse" (to have decided), so that the sense might hold, which he thought could not hold otherwise. But I, who used seventeen old books in correcting that letter, nowhere found the word "nisi" (unless) except in the Corbie manuscript, which however does not have "constituissent" but "constituisse," like the others. So I prefer the old reading, with reason, and I think the sense holds rightly thus. For it is added at once: "But after these things," etc. Baluze.
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A non communicantibus. Ita edit. Oxon. cum nostris mss. At in caeteris omittitur praepositio a. Pergit Cyprianus per antithesim loqui : ut quomodo dixit proxime pacem a non veris presbyteris praedicari, ita nunc communicationem a non communicantibus offerri doceat. Eadem ratione de iisdem presbyteris factionis Felicissimi Epist. XL, ad plebem loquitur : Pacem nunc offerunt, qui ipsi non habent pacem. In Ecclesiam lapsos reducere et revocare promittunt, qui de Ecclesia recesserunt. COUSTANT.
"By those not in communion." So the Oxford edition with our manuscripts; in the rest the preposition "a" (by) is omitted. Cyprian goes on speaking by antithesis: as he has just said that peace is proclaimed "by presbyters who are not true," so now he teaches that communion is "offered by those not in communion." In the same way he speaks of the same presbyters of Felicissimus's faction in Letter 40, to the people: "Now they offer peace who themselves have no peace. They promise to lead back and recall the lapsed into the Church, who have themselves withdrawn from the Church." Coustant.
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Fraudibus involutos. Sumptum istud videtur ex libro XVI Annalium Taciti : Dedit exemplum praecavendi quomodo fraudibus involutos aut flagitiis commaculatos, etc. Innocentius Papa I, in epistola ad Agapetum, Macedonum et Maximum : Modestum quemdam multis criminibus involutum. Imperator Constantinus in titulo Codicis Theodosiani de Repudiis : Restat ut si graves causas atque involutam criminibus magnis conscientiam probaverit. Cassiodorus lib. IV, epist. 23 : Basilium atque Praetextatum magicis artibus involutos.
"Entangled in frauds." This seems taken from Tacitus, Annals XVI: "He gave an example of guarding against how [men] entangled in frauds or stained with crimes," etc. Pope Innocent I, in the letter to Agapetus, Macedonius and Maximus: "a certain Modestus entangled in many crimes." The Emperor Constantine in the title of the Theodosian Code on Divorces: "It remains that, if she proves grave causes and a conscience entangled in great crimes." Cassiodorus, book IV, letter 23: "Basilius and Praetextatus entangled in magic arts."
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Exomologesin. In codice Laetiensi scriptum est antiquitus supra lineam id est confessionem. Ex similibus annotationibus ortae sunt tot discrepantiae et tot vocabula synonyma in operibus sancti Cypriani. Vide Dallaeum, lib. VII, cap. 4, 5, et 10, de Poenis et Satisfactionibus humanis. BALUZ.
"Exomologesis." In the Liessies manuscript "that is, confession" was written above the line in an old hand. From similar annotations arose so many discrepancies and so many synonyms in the works of Saint Cyprian. See Daillé, On Human Penalties and Satisfactions, book VII, chs. 4, 5 and 10. Baluze.
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Ab omnibus. Restituenda mihi in hoc loco visa est lectio veterum editionum, quam confirmant novem exemplaria nostra et septem Anglicana. Manutius expunxit praepositionem. BALUZ.
"By all." It seemed to me that the reading of the old editions should be restored in this place; nine of our copies and seven English ones confirm it. Manutius struck out the preposition. Baluze.
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Pseudo episcopo. Fortunato. BALUZ.
"To the false bishop": to Fortunatus. Baluze.
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Ad Petri Cathedram, atque ad Ecclesiam principalem.... non possit accessum. Mirum in modium haec palmaria D. Cypriani verba distorquent commentatores quotquot haeretici vel neoterici ut ea in protervum quisque suum sensum dissipet. Au- [...] — Episcoporum Africae concilio damnati provocaverant (schismatici). Itaque laudat (Cyprianus) Ecclesiam Romanam ad quam illi navigaverant cum libello appellationis. Subinde autem schismaticis perfidiae crimen inurit, quo magis faciat invisos Romanis fide praestantibus. Nam et hunc sensum Paulinis verbis accommodat. Ad eos vero perfidiam accessum habere ullum non debere, nec posse, ait. Subjicit, appellantes minime esse audiendos, causa semel cognita, dictaque sententia. Mox et auctoritatem episcoporum in provincia sua tuetur. Statutum esse omnibus Episcopis ; sed et aequum esse pariter et justum, ut causa non alibi disceptetur, quam ubi est crimen admissum. Singulis pastoribus Episcopis portionem gregis esse adscriptam, quam regat unusquisque, actus sui sive administrationis suae rationem redditurus, non Romae, sed in coelis : non Cornelio, sed Christo. Pulchre igitur et prudenter laudato Cornelio, de praedicata Ecclesiae principalis auctoritate, sive praerogativa, negat ullas ejus esse partes in causa Novatiani, peracta jam in Africa cognitione damnati. Hieronymus adversus Rufinum : Scito Romanam fidem, Apostolica voce laudatam, istiusmodi praestigias non recipere. Sic omnes fere Latini Patres Pauli ad Romanos verba acceperunt, quasi rectior et sincerior fuisset apud Romanos fides : cum hoc tantum dicat Apostolus, agere se gratias Deo, quod ubique passim fama sit, etiam Romanos, rerum dominos, fidem Christianam suscepisse. Quod certe ob dignitatem Urbis, quae totius orbis erat caput et gentium domina, valde ad fidei Christianae propagationem conducebat. Caeterum fidem Romanorum Paulo scribente non usquequaque fuisse probabilem, ostendunt ipsa Pauli verba. Quod etiam observavit Ambrosius prooemio Commentarior. in Epistolam ad Rom., et in haec ipsa quidem Pauli quae citantur a Cypriano. Fidem Romanorum ait non fuisse tunc secundum regulam traditae ab auctoribus veritatis. Tamen quia, quod ab uno Deo erat, interposito Christi nomine, coeperant venerari, gratulatur illis Apostolus, sciens illos posse proficere. Tum quia fama fidei illorum erat profectus multorum. Tum certe quia qui non crediderant, poterant credere horum exemplo. Facile enim, inquit, facit inferior, quod fieri viderit a potiore. Denique ipse Hieronymus, (continues)
"To the chair of Peter and to the principal Church.... could have no access." It is wonderful how all the commentators, heretics or moderns, twist these crowning words of Saint Cyprian, so that each scatters them into his own wanton sense. Au- [...] — (the schismatics), condemned by a council of the bishops of Africa, had appealed. So (Cyprian) praises the Roman Church, to which they had sailed with a petition of appeal. Then he brands the schismatics with the charge of faithlessness, to make them the more hateful to the Romans, who excel in faith; for he fits this sense too to Paul's words. He says that faithlessness ought not and cannot have any access to them. He adds that appellants are by no means to be heard once a case has been tried and sentence given. Next he defends the authority of the bishops in their own province: it has been decreed by all the bishops, and it is fair and just as well, that a case be argued nowhere but where the crime was committed. To each shepherd-bishop a portion of the flock has been assigned, which each is to rule, and he will give account of his conduct or administration not at Rome but in heaven, not to Cornelius but to Christ. So, having finely and prudently praised Cornelius on the proclaimed authority, or prerogative, of the principal Church, he denies that it has any part in the case of Novatian, already condemned after the trial completed in Africa. Jerome against Rufinus: "Know that the Roman faith, praised by the Apostle's voice, does not admit such conjuring tricks." Thus nearly all the Latin Fathers took Paul's words to the Romans as if the faith had been more correct and sincere among the Romans, when the Apostle says only that he gives thanks to God that it is reported everywhere that even the Romans, the masters of the world, had received the Christian faith. This, because of the dignity of the City, which was the head of the whole world and mistress of the nations, certainly did much for the spread of the Christian faith. But that the faith of the Romans, when Paul wrote, was not in every respect commendable, Paul's own words show. Ambrose also observed this in the preface to his Commentary on the Epistle to the Romans, and on these very words of Paul cited by Cyprian. He says that the faith of the Romans was not then according to the rule of the truth handed down by its authors. Yet because they had begun to venerate what came from the one God, with the name of Christ set between, the Apostle congratulates them, knowing that they could advance; and also because the report of their faith was the advancement of many; and certainly also because those who had not believed could believe by their example. "For the lower," he says, "readily does what he has seen done by the stronger." Finally Jerome himself, (continues)
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Page
- running head: 843 S. CORNELII P[cut off at the image edge]
- marginal letters: A aut foris positi; B prianus eos non esse veros presbyteros (in the Variorum notae); C (43) A non communicantibus (in the notes); D rus lib. IV, epist. 23 (in the notes)
- old-edition numerals: 818 after pollutos
criminum facerent, ab omni et sensu et fructu poenitentiae removisse: foris sibi extra Ecclesiam et contra Ecclesiam constituisse conventiculum perditae factionis, quo male sibi consciorum et Deum rogare ac satisfacere nolentium caterva conflueret: post ista adhuc insuper pseudoepiscopo sibi ab haereticis constituto, navigare audent, et ad Petri cathedram atque ad Ecclesiam
of their crimes make, to have removed [them] from all both sense and fruit of penance; to have set up for themselves outside, apart from the Church and against the Church, a conventicle of a lost faction, into which a crowd of men with guilty consciences, unwilling to beseech God and to make satisfaction, might flow together: after these things, moreover, with a pseudo-bishop appointed for them by heretics, they dare to set sail, and to the chair of Peter and to the principal Church,
Editors' notes and page, col. 844
Page
- running head: CORNELII PAPAE 844
- marginal letters: A mologesin (15) criminum facerent; B diantur ergo et suomet testimonio (in the Variorum notae); C semel cognita, dictaque sententia (in the Variorum notae); D etiam Romanos, rerum dominos (in the Variorum notae)
- old-edition numerals: (none)
principalem, unde unitas sacerdotalis exorta est, a schismaticis et profanis litteras ferre,
from which the unity of the priesthood took its rise, to carry letters from schismatics and profane men,
Variorum notae.
Notes of various editors.
prooemio libri secundi ad Galatas, non aliam habuisse ait Romanos fidem, nisi hanc quam omnes Christi Ecclesiae, sed quod in eis major esset devotio, et simplicitas ad credendum. Ubi alibi tanto studio et frequentia ad Ecclesias et Martyrum sepulchra concurritur? Ubi sic ad similitudinem coelestis tonitrui Amen reboat, et vacua idolorum templa quatiuntur? RIGALTIUS. — Locus iste unde mirifica exsculpunt monarchiae papalis propugnatores, si contextus ratio et scopus rite perpendatur, longe alio spectare deprehendetur. Ait enim Cyprianus, factiosos istos homines Fortunatum et Felicissimum, licet ipsi imprimis schismatici essent, non in pari noxa Novatianum et illius sequaces adire; sed (pro summa sua impudentia) Cornelium legitimum Ecclesiae Romanae Episcopum et S. Petri successorem adoriri; et ab Ecclesia divisos, non pariter ab ejusdem communione extorres, sed principalem sive matricem Ecclesiam (ubi fidelium corpus versatur, et stolonibus †ἀποφύσει perpetuo a Cypriano opponitur); cum legitimo pastore unitam, et proinde illam unde unitas sacerdotalis exorta est, sollicitare: minime cogitantes Romanos, neutiquam ab illis degeneres, quorum fides Apostolo praedicante laudata est; ad quos, magnis experimentis, nimirum Novatiani et deinde Fortunati repulsa, constat perfidiam schismaticam non habere posse accessum. FELL. — Ecclesiam principalem... exorta est, i. e. quae in urbe principali est constituta atque prima (in Occidente) episcopalis regiminis particeps fuit. GOLDHORN. — Hoc satis superque sit errantibus datum, quibus confidenter nostros Patrum catholicos explanatores occursare juvat.
the preface to the second book on Galatians, he says that the Romans had no other faith than this which all the Churches of Christ have, but that in them there was greater devotion and simplicity in believing. Where else does one throng with such zeal and such numbers to the churches and the tombs of the martyrs? Where does the Amen so resound, like heavenly thunder, and the empty temples of idols shake? RIGALTIUS. — This passage, from which the champions of the papal monarchy carve out marvels, will be found, if the drift and aim of the context are duly weighed, to look in quite another direction. For Cyprian says that those factious men Fortunatus and Felicissimus, though they themselves were schismatics above all, did not approach Novatian and his followers, who were in the same guilt; but (in their utmost impudence) attacked Cornelius, the lawful Bishop of the Roman Church and successor of St Peter; and that they tried to win over, not those cut off from the Church and likewise banished from its communion, but the principal or mother Church (where the body of the faithful abides, and which Cyprian constantly sets against the offshoots, ἀποφύσει), united with its lawful pastor, and therefore the one from which the unity of the priesthood took its rise: not reflecting in the least that the Romans, in no way degenerate from those whose faith was praised by the preaching Apostle, are those to whom, as is plain from great proofs, namely the rebuff of Novatian and then of Fortunatus, schismatic faithlessness can have no access. FELL. — The principal Church... took its rise, that is, the one which is established in the principal city and was the first (in the West) to share in episcopal government. GOLDHORN. — Let this be enough and more than enough granted to those who err, who take pleasure in confidently confronting our catholic expositors of the Fathers.
Petri cathedram atque Ecclesiam principalem. Eodem modo infra epistola ad Antonian. locum Fabiani, locum Petri et Cathedram ejus nuncupat: judicio igitur Cypriani Romanus Pontifex Petri in cathedra sacerdotali atque adeo in potestate ecclesiastica successor est: item ecclesia Romana principalis est, et, uti supra dixit epistola XLV, matrix omnium ecclesiarum, ut pote ad quam, quemadmodum ibi ex Irenaeo diximus, referri, et a qua definiri soleant causae fidei graviores. Testantur utrumque etiam sanctissimi pontifices, martyres, doctores qui fere omnes suam sententiam confirmant dicto illo ad Petrum: Super hanc Petram aedificabo Ecclesiam meam. Id ipsum loco citato Irenaeus, Tertull. lib. de Prescript. haereticorum; etiam Ambros. de Excessu fratris sui Satyri, c. 7, et serm. 47. Hieron. epistola ad Damas. et lib. I Apolog. contra Rufinum; Cyrillus loco citato a D. Thoma contra errores Graecorum; Aug. epistola 106 et 162, tract. 56 in Joan; lib. II contra Pelagium, et Celest. contra Donat., lib. II, cap. 11; Concilia item generalia Nicen. can. 18 et 19, citatis a Julio in epistola ad Syn. Antiochenam; Concil. Chalced. loco a D. Thoma citato, eraso autem ab haereticis, teste Gregor. lib. VII, epist. 14; item Act. 12 et 3 conc. Constantinop. in sententia contra Anthymum haereticum; Synod. 6, act. 5, in professione fidei comprobata ab omnibus concilii Patribus, etc., act. 8, 13 et 14; Synodus 7, act. 2; Synodus etiam 8, can. 2; Concilia denique Lateran. sub Innoc. III, Florentinum et Trident. Sed haec hactenus. PAMEL. — Eos esse Romanos, etc., ad quos perfidia habere non possit accessum. Elegans locus in ejus rei confirmationem, quod Ecclesia sive Cathedra Romana in fine errare non possit. Affert autem in confirmationem, laudem fidei illorum ex Paulo. Similiter Hieron. Apolog. 3 contra Rufin.: Scito, inquit, Romanam fidem Apostolica voce laudatam, hujusmodi praestigias non recipere, etiam si Angelus aliter annuntiet, quam semel praedicatum est, Pauli auctoritate
The chair of Peter and the principal Church. In the same way, in the letter to Antonianus below, he calls it the place of Fabian, the place of Peter and his Chair: in Cyprian's judgement, therefore, the Roman Pontiff is Peter's successor in the priestly chair, and so also in ecclesiastical power; likewise the Roman church is principal and, as the forty-fifth letter said above, the mother of all churches, inasmuch as to it, as we said there from Irenaeus, the weightier causes of faith are customarily referred, and by it they are decided. Both points are attested also by most holy pontiffs, martyrs and doctors, nearly all of whom confirm their view by that saying to Peter: Upon this Rock I will build My Church. The same is said by Irenaeus in the place cited, Tertullian in the book On the Prescription of Heretics; also Ambrose On the Death of his Brother Satyrus, ch. 7, and sermon 47; Jerome in the letter to Damasus and in book I of the Apology against Rufinus; Cyril in the place cited by St Thomas against the errors of the Greeks; Augustine, letters 106 and 162, tractate 56 on John; book II against Pelagius and Celestius, against the Donatists, book II, ch. 11; likewise the general Councils: Nicaea, canons 18 and 19, cited by Julius in the letter to the Synod of Antioch; the Council of Chalcedon in the place cited by St Thomas, but erased by heretics, as Gregory testifies, book VII, letter 14; likewise acts 12 and 3 of the Council of Constantinople, in the sentence against the heretic Anthimus; the Sixth Synod, act 5, in the profession of faith approved by all the Fathers of the council, etc., acts 8, 13 and 14; the Seventh Synod, act 2; the Eighth Synod too, canon 2; finally the Lateran Councils under Innocent III, the Florentine and the Tridentine. But enough of this. PAMELIUS. — That they are the Romans, etc., to whom faithlessness can have no access. A fine passage in confirmation of the point that the Roman Church or Chair cannot in the end err. And in confirmation he adduces the praise of their faith from Paul. Similarly Jerome, Apology 3 against Rufinus: Know, he says, that the Roman faith, praised by the Apostle's voice, does not receive such delusions, even if an angel should announce otherwise than has once been preached, being fortified by Paul's authority
Editors' notes and page, col. 845
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- running head: 845 EPISTOLAE.
- marginal letters: A ‹siam principalem, unde unitas sacerdotalis› (full-width line); B ‹clesiae Romanae Episcopum et S. Petri successorem›; C ‹Eodem modo infra epistola ad Antonian.›; D ‹generalia Nicen. can. 18 et 19›
- old-edition numerals: 819 before ‹prooemio›
munitum, non posse mutari. Similia habes etiam in Epistola ad Pammach. et Oceanum; sic et Irenaeus de hac Ecclesia loquens: In qua semper, inquit, conservata est ea quae ab Apostolis est traditio. Sic et Lucius Papa I, ad quem Cypriani exstat epistola: « Haec sancta et apostolica mater omnium ecclesiarum Christi Ecclesia, per omnipotentis Dei gratiam, a tramite Apostolicae traditionis nunquam errasse probatur, nec haereticorum novitatibus depravata succubuit, sed ut in exordio normam fidei Apostolicae percepit ab auctoribus suis Apostolorum Christi principibus, illibata fide tenus manet, secundum ipsius Domini nostri divinam pollicitationem, qui discipulorum suorum principi in suis fatus est Evangeliis: Petre, inquiens, ecce Satanas expetivit te ut cribraret sicut triticum. Ego autem pro te rogavi, Petre, ut non deficiat fides tua: et tu conversus confirma fratres tuos » Eadem Felix papa ad Benignum, et Marcus ad Athanasium caeterosque Aegypti episcopos, et similia qui hos praecessit Eusebius Epistola supra citata: item Tarraconensis ecclesia ad Beatum Hilarium pontificem. Eodem pertinent reconciliationis formulae, quas post schisma miserunt Joannes Constantinopolit. Patriarcha successor Achatii aetate Justini imperat., ad Hormisdam papam, et Eulalius Carthaginensis cum caeteris Africae episcopis ad Bonifacium pontificem. Usque adeo autem fides Romana semper fides Catholica est habita, ut et Gratianus imperator edictum fecerit, ut cuncti subditi eam fidem et religionem retinerent, quam vertex Apostolorum Petrus ac tum Damasus Romanus episcopus custodiret. Edictum habes, et in ecclesiastica historia et in cod. Justiniani tit. de summa Trinit. Habes etiam conformem Patrum de hac re sententiam locis supra citatis. Argumentorum vero solutionem quae ab adversariis afferuntur in contrarium, et plura huc pertinentia, vide apud Albertum Pighium Eccles. Hierar. lib. IV, Cardinalem Hosium in Antibrentio, et Melchiorem Canum, lib. VI Loc. Theologicorum. PAMEL. — Cathedram, quam Petrus Romae constituit, ac successoribus suis reliquit, unitatis totius Ecclesiae centrum esse hic aperte docemur. Qui autem haec Cypriani verba alio avocare tentant, simili loco libri de unitate Ecclesiae revincuntur, ubi legere est: Super illum unum (Petrum Christus) aedificat Ecclesiam suam, et illi pascendas mandat oves suas. Et mox: Ut unitatem manifestaret, unam Cathedram constituit, et unitatis ejusdem originem ab uno incipientem sua auctoritate disposuit. Primatus Petro datur, ut una Christi Ecclesia et Cathedra una monstretur. Viderint igitur qui ab hac divulsi, hoc est ab unitatis fonte ac radice separati sunt, quo pacto intra Ecclesiam, quae nonnisi una est, et extra quam nulla salus, permanere se confidant. COUSTANT.
cannot be changed. You have similar things also in the Letter to Pammachius and Oceanus; so too Irenaeus, speaking of this Church: In which, he says, the tradition that is from the Apostles has always been preserved. So too Pope Lucius I, to whom a letter of Cyprian is extant: "This holy and apostolic Church of Christ, mother of all churches, by the grace of almighty God is proved never to have strayed from the path of Apostolic tradition, nor has it succumbed, corrupted by the novelties of heretics; but as in the beginning it received the rule of the Apostolic faith from its founders, the princes of Christ's Apostles, so it remains unimpaired as to the faith, according to the divine promise of our Lord Himself, Who spoke in His Gospels to the prince of His disciples, saying: Peter, behold, Satan has desired you, that he might sift you as wheat. But I have prayed for you, Peter, that your faith fail not; and you, being converted, confirm your brethren". The same is said by Pope Felix to Benignus, and by Mark to Athanasius and the other bishops of Egypt, and similar things by Eusebius, who preceded them, in the Letter cited above; likewise by the church of Tarragona to the Blessed Pontiff Hilary. To the same point belong the formulas of reconciliation which, after the schism, John, Patriarch of Constantinople, successor of Acacius, in the time of the Emperor Justin, sent to Pope Hormisdas, and Eulalius of Carthage with the other bishops of Africa to the Pontiff Boniface. So far indeed has the Roman faith always been held to be the Catholic faith that the Emperor Gratian too issued an edict that all his subjects should hold that faith and religion which Peter, the summit of the Apostles, and at that time Damasus, Bishop of Rome, kept. You have the edict both in the ecclesiastical history and in the Code of Justinian, under the title On the Supreme Trinity. You have also the concordant judgement of the Fathers on this matter in the places cited above. For the answer to the arguments brought by the opponents to the contrary, and more that bears on this, see Albert Pighius, Ecclesiastical Hierarchy, book IV, Cardinal Hosius in the Antibrentius, and Melchior Cano, book VI of the Theological Loci. PAMELIUS. — We are plainly taught here that the Chair which Peter set up at Rome and left to his successors is the centre of the unity of the whole Church. And those who try to divert these words of Cyprian to another sense are refuted by a like passage of the book On the Unity of the Church, where one may read: Upon that one man (Peter) He (Christ) builds His Church, and to him He entrusts His sheep to be fed. And shortly after: That He might make unity manifest, He established one Chair, and by His authority ordered the origin of that unity as beginning from one. The primacy is given to Peter, that there may be shown one Church of Christ and one Chair. Let those, then, who are torn away from it, that is, separated from the fountain and root of unity, consider how they can trust that they remain within the Church, which is only one, and outside which there is no salvation. COUSTANT.
Ecclesiam principalem. Haec verba satis scio vellent adversarii nostri non exstare in Cypriano. Itaque omnes machinas movent ut ostendant nihil hic extraordinarium tribui Romanae Ecclesiae, principalem vocari dicentes pro magnitudine sua, ut in epistola XLIX, p. 64, ait Cyprianus, quia in principe Civitate constituta erat, quia prima est ordine. Et tamen sciebant Irenaeum episcopum Lugdunensem, Cypriano antiquiorem scripsisse lib. III, cap. 3, necesse esse omnem Ecclesiam concurrere ad Romanam propter potentiorem sive potiorem, ut alii scribunt.
The principal Church. I know well that our opponents would wish these words not to be extant in Cyprian. So they move every engine to show that nothing extraordinary is attributed here to the Roman Church, saying that it is called principal on account of its greatness, as Cyprian says in letter XLIX, p. 64, because it was set in the chief City, because it is first in order. And yet they knew that Irenaeus, Bishop of Lyons, older than Cyprian, wrote in book III, ch. 3, that every Church must needs resort to the Roman on account of its more powerful, or, as others write, its superior [principality].
(49) Unitas sacerdotalis. Hanc doctrinam frequenter inculcat Cyprianus, praesertim in libro de Unitate Ecclesiae. Sic etiam Optatus Milevitanus, BALUZ.
(49) The unity of the priesthood. Cyprian frequently inculcates this teaching, especially in the book On the Unity of the Church. So too Optatus of Milevis. BALUZE.
Editors' notes and page, col. 846
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Unitas sacerdotalis. Hanc doctrinam frequenter inculcat Cyprianus, praesertim in libro de Unitate Ecclesiae. Sic etiam Optatus Milevitanus, BALUZ.
"Priestly unity." Cyprian frequently inculcates this teaching, especially in the book On the Unity of the Church. So also Optatus of Milevis. Baluze.
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- running head: EPISTOLAE. 846
- marginal letters: A ‹exorta est, a schismaticis› (full-width line, set in 845); B ‹ecce Satanas expetivit te›; C ‹mem Patrum de hac re sententiam›; D ‹pacto intra Ecclesiam›
- old-edition numerals: 820 after ‹inquit,›
nec cogitare eos esse Romanos, quorum fides Apostolo praedicante laudata est, ad quos perfidia habere non possit accessum. Quae autem causa veniendi et pseudoepiscopum contra episcopum factum nuntiandi? Aut enim placet illis quod fecerunt, et in suo scelere perseverant: aut si displicet et recedunt, sciunt quo revertantur. Nam cum statutum sit ab omnibus nobis, et aequum sit pariter ac justum, ut uniuscujusque causa illic audiatur, ubi est crimen admissum: et singulis
nor to consider that they are Romans, whose faith was praised by the preaching of the Apostle, to whom faithlessness can have no access. But what reason was there for coming and announcing that a pseudo-bishop had been made against the bishop? For either they are pleased with what they have done, and persevere in their crime; or, if it displeases them and they withdraw, they know where they should return. For since it has been decreed by all of us, and it is equally fair and just, that each person's case should be heard there where the crime was committed, and to individual
Editors' notes and page, col. 847
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Quorum fides. Id est Romanorum. Hieronymus in prooemio libri secundi commentariorum in Epistolam ad Galatas : Romae urbis laudatur fides. Non quod aliam habeant Romani fidem nisi hanc quam omnes Christi Ecclesiae, sed quod devotio in eis major sit et simplicitas ad credendum. Bacharius in apologia sua seu Catholicae fidei formula edita in tomo secundo Analectorum Muratorii : Si pro culpa unius totius provinciae anathematizanda generatio est, damnetur et illa beatissima discipula, hoc est Roma, de qua nunc non una, sed duae vel tres aut eo amplius haereses pullularunt, et tamen nulla earum cathearum Petri hoc est sedem fidei aut tenere potuit aut movere. BALUZ.
"Whose faith": that is, the Romans'. Jerome in the preface to the second book of his commentary on the Epistle to the Galatians: "The faith of the city of Rome is praised; not that the Romans have any other faith than that of all the Churches of Christ, but because there is greater devotion in them and simplicity in believing." Bachiarius in his apology, or formula of the Catholic faith, published in the second volume of Muratori's Analecta: "If for the fault of one man the generation of a whole province is to be anathematized, let that most blessed disciple too be condemned, that is, Rome, from which now not one but two or three heresies or even more have sprouted; and yet none of them could either hold or shake the chair of Peter, that is, the seat of faith." Baluze.
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Contra episcopum. In vulgatis, contra episcopos, quae verba absunt a Corb. In vetusto Colb. [...] runt. Sed tropicae hujusmodi locutioni minus congruere videtur hic locus. COUSTANT.
"Against the bishop." In the printed texts, "against the bishops"; the words are absent from the Corbie manuscript. In the old Colbert manuscript [...] But this passage seems to suit such a figurative expression less well. Coustant.
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- running head: 847 S. CORNELII PA (cut off at the image edge)
- marginal letters: A ‹nec cogitare eos esse Romanos›; B ‹scribunt, principalitatem› (in Variorum notae); C ‹num, cum conqueritur de audacia› (in Variorum notae); D ‹cipatum. Baluz.› / ‹(50) Quorum fides› (in Variorum notae, placement between these lines)
- old-edition numerals: 821 before ‹nec› (at head of column)
pastoribus portio gregis sit adscripta, quam regat unusquisque et gubernet, rationem sui actus Domino redditurus; oportet utique eos, quibus praesumus, non circum cursare, nec episcoporum concordiam cohaerentem sua subdola et fallaci temeritate collidere; sed agere illic causam suam, ubi et accusatores habere et testes sui criminis possint: nisi si, paucis desperatis et perditis, minor videtur esse auctoritas episcoporum in Africa constitutorum, qui de illis jam judicaverunt, et eorum
shepherds a portion of the flock has been assigned, which each one is to rule and govern, as one who will render an account of his conduct to the Lord; it is surely fitting that those over whom we preside should not run about, nor shatter the cohesive concord of the bishops with their sly and deceitful rashness, but should plead their case there, where they can have both accusers and witnesses of their crime: unless perhaps, to a few desperate and lost men, the authority of the bishops established in Africa, who have already passed judgement on them, seems to be less, and their
Editors' notes and page, col. 848
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Ab omnibus. In vulgatis desideratur praepositio ab, quam nostri mss. cum octo Anglic. exhibent. Hic decretum communi Afrorum consensu constitutum notatur. COUSTANT. — Nam cum statutum. Baronius, qui similem sententiam legebat in epistola tertia Fabiani Papae ad Hilarium episcopum, non dubitabat quin ad hanc epistolam respiceret Cyprianus cum ista scribebat. In quo certe falsus est vir doctissimus. Certum quippe est epistolam illam Fabiani prorsus incognitam fuisse sancto martyri. Apud Gratianum 3, q. 6, cap. Peregrina, tribuitur Sixto Papae in antiquis editionibus. Correctores Romani addiderunt, sumptum esse ex epistola Sixti Papae III, ad episcopos orientales BALUZ.
"By all." In the printed texts the preposition "ab" (by) is missing; our manuscripts with eight English ones show it. A decree established by the common consent of the Africans is noted here. Coustant. — "For since it has been decreed." Baronius, who read a similar statement in the third letter of Pope Fabian to bishop Hilarius, did not doubt that Cyprian had this letter in view when he wrote these words. In this the most learned man was certainly mistaken; for it is certain that that letter of Fabian was entirely unknown to the holy martyr. In Gratian, [Causa] 3, q. 6, ch. "Peregrina," it is ascribed to Pope Sixtus in the old editions. The Roman correctors added that it was taken from the letter of Pope Sixtus III to the eastern bishops. Baluze.
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Causa illic audiatur. Quippe Afri censebant, uti postea ipsi scripsere ad Coelestinum Papam, quaecunque negotia in suis locis ubi orta sunt finienda, nec unicuique provinciae gratiam sancti Spiritus defuturam. Imperatores Valentinianus et Valens, l. X Cod. Theodos. de accusat. et inscriptionibus : Ultra provincia terminos accusandi licentia non progrediatur. Oportet enim illic criminum judicia agitari ubi facinus dicitur admissum ; et l. XIII. Extra provinciae terminos accusatori non erit licentia progredi, quia oportet illic criminum judicia fieri ubi facinus dicitur admissum. Vide Julianum antecessorem cap. 210. BALUZ.
"Let the case be heard there." For the Africans held, as they themselves later wrote to Pope Celestine, that all matters must be settled in the places where they arose, and that the grace of the Holy Spirit would not be lacking to any province. The emperors Valentinian and Valens, Theodosian Code, On Accusations and Inscriptions, law 10: "Let the licence to accuse not go beyond the bounds of the province. For the trials of crimes must be conducted where the deed is said to have been committed"; and law 13: "The accuser will have no licence to go outside the bounds of the province, because the trials of crimes must take place where the deed is said to have been committed." See Julian the law-professor, ch. 210. Baluze.
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Paucis desperatis et perditis. Hoc est, Felicissimo et aliis qui cum illo Romam convocarant, postquam Fortunatum pseudoepiscopum constituissent, et de quibus Afri sententiam dixerant. A Cypriani igitur mente aberrat Oxoniensis editor, cui beato illo Martyre judice pro DESPERATIS ET PERDITIS habendi sunt, quibus minor videtur auctoritas episcoporum in Africa ; quam vel Cornelii ipsius in Petri cathedra Romae sedentis. Imo nec Felicissimus ac socii ideo quod Romam provocassent, sed propter schisma aliaque infanda crimina desperati et perditi appellantur. Cyprianus igitur cum Africanis episcopis non Cornelium, sed Privatum, Felicem, Jovinum et Maximum, adversus quos Africanorum judicia paulo ante recensuerat conferens ait : Nisi forte episcoporum in Africa constitutorum auctoritas paucorum illorum desperatorum auctoritate minor videatur. COUSTANT.
"To a few desperate and abandoned men." That is, to Felicissimus and the others who had sailed to Rome with him after setting up Fortunatus as false bishop, and on whom the Africans had pronounced sentence. The Oxford editor therefore strays from Cyprian's meaning when he says that "in the judgement of that blessed Martyr those are to be held DESPERATE AND ABANDONED to whom the authority of the bishops in Africa seems less than that even of Cornelius himself, seated in Peter's chair at Rome." On the contrary, Felicissimus and his companions are called "desperate and abandoned" not because they had appealed to Rome, but because of their schism and other unspeakable crimes. So Cyprian, comparing with the African bishops not Cornelius but Privatus, Felix, Jovinus and Maximus, against whom he had just recounted the judgements of the Africans, says: "Unless perhaps the authority of the bishops established in Africa seems less than the authority of those few desperate men." Coustant.
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- running head: CORNELII PAPÆ (left edge of the head cut off by the image; column number 848)
- marginal letters: A ‹pastoribus portio gregis›; B ‹exstat contra episcopos› (Variorum notae); C ‹falsus est vir doctissimus› (Variorum notae); D ‹(54) Paucis desperatis› (Variorum notae)
- old-edition numerals: 822 after ‹cursare,›
conscientiam multis delictorum laqueis vinctam judicii sui nuper gravitate damnarunt. Jam causa eorum cognita est: jam de eis dicta sententia est, nec censurae congruit sacerdotum mobilis atque inconstantis animi levitate reprehendi, cum Dominus doceat et dicat: Sit sermo vester, Est est, Non non (Matth. V. 37).
conscience, bound by the many snares of their offences, have recently condemned by the gravity of their judgement. Now their case has been heard; now sentence has been pronounced upon them; nor does it befit the censure of priests to be faulted for the levity of a fickle and inconstant mind, since the Lord teaches and says: Let your speech be, Yes yes, No no (Matt. 5:37).
XV. Si eorum, qui de illis priore anno judicaverunt, numerus cum presbyteris et diaconis computetur, plures tunc adfuerunt judicio et cognitioni, quam sunt iidem isti, qui cum Fortunato nunc videntur esse conjuncti. Scire enim debes, frater charissime, eum, postea quam pseudoepiscopus ab haereticis factus est, jam pene ab omnibus esse desertum. Namque ii, quibus in praeteritum praestigiae obtendebantur, et dabantur verba fallacia, quod simul ad Ecclesiam regressuri dicerentur; postea quam viderunt illic pseudoepiscopum factum, frustratos et deceptos se esse didicerunt, et remeant quotidie, atque ad Ecclesiam pulsant: nobis tamen, a quibus ratio Domino reddenda est, anxie ponderantibus et sollicite examinantibus, qui recipi et admitti ad Ecclesiam debeant. Quibusdam enim ita aut crimina sua obsistunt, aut fratres obstinate et firmiter renituntur, ut recipi omnino non possint cum scandalo et periculo plurimorum. Neque enim sic putamina quaedam colligenda sunt, ut quae integra et sana sunt vulnerentur: nec utilis aut consultus est pastor, qui ita morbidas et contactas oves gregi admiscet, ut gregem totum mali cohaerentis afflictatione contaminet. O si posses, frater charissime, istic interesse nobiscum, cum pravi isti et perversi
XV. If the number of those who passed judgement on them in the previous year is reckoned together with the presbyters and deacons, more were present then at the trial and hearing than there are of these same men who now appear to be joined with Fortunatus. For you should know, dearest brother, that he, after he was made a pseudo-bishop by heretics, has now been deserted by almost everyone. For those before whom illusions were held out in the past, and to whom deceitful words were given, to the effect that they were said to be about to return to the Church together, after they saw a pseudo-bishop made there, learned that they had been cheated and deceived, and they come back daily and knock at the Church; while we, however, by whom account must be rendered to the Lord, weigh anxiously and examine carefully who ought to be received and admitted to the Church. For in the case of some, either their crimes stand so much in the way, or the brethren resist so obstinately and firmly, that they cannot be received at all, with scandal and danger to very many. For certain husks are not to be gathered in such a way that what is whole and sound is wounded; nor is that shepherd useful or prudent who mixes diseased and infected sheep with the flock in such a way that he contaminates the whole flock with the affliction of the clinging evil. O if you could, dearest brother, be present here with us, when these depraved and perverse men
Editors' notes and page, col. 849
Variae lectiones
(printed under page 476) (¹⁸) ‹anchor: aut fratres› · call in col 849 Aut fratribus Lam. Bod. 2. Ebor. NC. 1.
"Aut fratribus" (or to the brethren): Lambeth, Bodleian 2, York, New College 1.
(printed under page 476) (¹⁹) ‹anchor: cum scandalo› · call in col 849 Non possunt, nisi cum scandalo Lam. Bod. 1. 2. 3. Ebor. NC. 1.
"Non possunt, nisi cum scandalo" (they cannot, except with scandal): Lambeth, Bodleian 1, 2, 3, York, New College 1.
(printed under page 476) (²⁰) ‹anchor: sic putamina› · call in col 849 Putramiaa Ver. fragmina Lam. Ben. Bod. 1, 2, 3. Lin. NC. 2. <!-- Misprint kept as printed: the first word prints "Putramiaa" (for "Putramina", the form used in notes 56 and 58). -->
"Putramina" [printed "Putramiaa"] (rotten parts): Verona MS; "fragmina" (fragments): Lambeth, Benevento, Bodleian 1, 2, 3, Lincoln, New College 2.
(printed under page 476) (²¹) ‹anchor: et contactas› · call in col 849 Contractas Compend. mss. Idem habuit et Corb., sed subinde in eo littera r expuncta est.
"Contractas" (drawn together): the Compiègne manuscripts. The Corbie manuscript also had the same, but afterwards the letter r was struck out in it.
(printed under page 476) (²²) ‹anchor: tione contaminet› · call in col 849 Non attendas (60) numerum illorum. Melior est enim unus timens, quam mille filii impii, sicut locutus est Dominus per prophetam (61) dicens : Fili, ne jucunderis in filiis impiis, si multiplicentur tibi, cum non fuerit timor Dei in ipsis. Foss.
"Do not look to their number. For one who fears [God] is better than a thousand ungodly sons, as the Lord spoke through the prophet, saying: 'Son, take no delight in ungodly sons if they be multiplied to you, when the fear of God is not in them.'" Vossius MS.
(printed under page 476) (²³) ‹anchor: isti et perversi› · call in col 849 Subversi Benev.
"Subversi" (overthrown): Benevento MS.
(printed under page 476)
(55) ‹anchor: not visible› · call in col 849
Vinctam. Erasmus in margine suae editionis monuit alibi legi involutam. Sic etiam habuisse scio codicem Veronensem. Eadem lectio reperitur in codice Corbeiensi et in Turonensi. Lactantius, lib. IV, c. 17, involutum pectus. BALUZ.
"Bound." Erasmus noted in the margin of his edition that elsewhere "involutam" (wrapped) is read. I know the Verona manuscript had it too. The same reading is found in the Corbie and Tours manuscripts. Lactantius, IV, 17: "a wrapped-up breast." Baluze.
(printed under page 476)
(56) ‹anchor: non possint› · call in col 849
Non possint. In sex mss. Anglic. hic adjicitur nisi : quod abest a nostris mss. Mox totidem praeferunt fragmina pro voce putamina, cujus loco mss. Veron., duo Calb., necnon Corb. a prima manu exhibent putramina. COUSTANT.
"They cannot." In six English manuscripts "nisi" (unless) is added here, which is absent from our manuscripts. Shortly after, as many have "fragmina" (fragments) for the word "putamina" (husks), in place of which the Verona manuscript, two Colbert manuscripts, and the Corbie in the first hand show "putramina" (rotten parts). Coustant.
(printed under page 476)
(57) ‹anchor: cum scandalo› · call in col 849
Nisi cum scandalo. Vocem nisi, quae videbatur deesse in hoc loco, reposuimus secuti auctoritatem quatuor veterum exemplarium. BALUZ.
"Except with scandal." The word "nisi," which seemed to be missing in this place, we have restored, following the authority of four old copies. Baluze.
(printed under page 476)
(58) ‹anchor: sic putamina› · call in col 849
Putramina. Infra in libro de Lapsis, pag. 186, putraminibus amputatis. Quidquid alii sentiant, ego puto hanc lectionem esse retinendam, cum reperiatur in omnibus antiquis exemplaribus et in antiquis editionibus. In codice Lamonii legitur, vel fragmenta, vel sputamina. BALUZ.
"Rotten parts." Below, in the book On the Lapsed, p. 186: "the rotten parts having been cut away." Whatever others think, I believe this reading should be kept, since it is found in all the old copies and the old editions. In Lamoignon's manuscript one reads "either fragments or spittle." Baluze.
(printed under page 476)
(59) ‹anchor: quaedam colligenda› · call in col 849
Colligenda. Illustrissimus episcopus Oxoniensis putabat scribi debere colliganda. Verum omnes libri veteres et omnes editiones repugnant. Reinhartus posuit collidenda, forte per errorem typographi, BALUZ.
"To be gathered." The most illustrious bishop of Oxford thought it should be written "colliganda" (to be bound up). But all the old books and all the editions are against it. Reinhart put "collidenda" (to be crushed), perhaps by a printer's error. Baluze.
(printed under page 476)
(60) ‹anchor: not visible (in variant 22)› · call in col 849
Non attendas. Retinuimus hanc pericopen, quia illam invenimus in antiquis editionibus et in decem libris veteribus. Praeterea Rigaltius admonet se illam invenisse in uno exemplari editionis Manutianae in quo ea addita fuerat ex quodam libro veteri. Et tamen eam non posuit in contextu, sed inter observationes. Manutius eam rejecerat, laudatus propterea a Pamelio, tum quia, ut ille ait, desideratur in manuscriptis omnibus, tum quod nihil hoc loco ad institutum facere videtur. Mutasset forte sententiam suam Pamelius, si scivisset illam exstare in decem antiquis codicibus et in eo quem citat Rigaltius. Morellius non probavit quod factum fuerat a Manutio. Et enim hoc segmentum retinuit in editione sua. Angli omiserunt. Caeterum silendum non illud desiderari in tredecim libris veteribus. BALUZ.
"Do not look." We have kept this passage because we found it in the old editions and in ten old books. Besides, Rigault notes that he found it in one copy of the Manutius edition, in which it had been added from some old book; and yet he did not put it in the text but among his observations. Manutius had rejected it, and was praised for this by Pamelius, both because, as he says, it is missing in all the manuscripts and because it seems to do nothing for the purpose of this place. Pamelius might perhaps have changed his opinion if he had known that it exists in ten ancient manuscripts and in the one Rigault cites. Morel did not approve what Manutius had done, for he kept this segment in his edition. The English omitted it. But it must not be passed over that it is missing in thirteen old books. Baluze.
(printed under page 476)
(61) ‹anchor: not visible (in variant 22)› · call in col 849
Per prophetam In uno libro meo vetere, per Salomonem. Recte. Nam ista sumpta sunt ex libro Ecclesiastici. BALUZ.
"Through the prophet." In one old book of mine, "through Solomon." Rightly; for these words are taken from the book of Ecclesiasticus. Baluze.
(printed under page 476)
Page
- running head: 849 EPISTOLÆ.
- marginal letters: A ‹conscientiam multis delictorum›; B ‹cia, quod simul ad Ecclesiam› (letter printed level with the line break after falla-); C ‹tione contaminet. O si posses›; D ‹in codice Corbeiensi et in Turonensi› (beside the Variorum notae at the page foot, not the text)
- old-edition numerals: 822 after ‹judicaverunt,›
- other: Cyprian, Ep. to Cornelius (on Fortunatus); left column only, the cut-off right-hand text belongs to the next column and is not set; Variae lectiones and Variorum notae at page foot omitted for later pass; text prints no "nisi" before "cum scandalo" although note (57) says it was restored; "pene" as printed.
- misprints kept as printed (notes): "Putramiaa" (variant 20).
de schismate revertuntur! videres quis mihi labor sit persuadere patientiam fratribus nostris, ut, animi dolore sopito, recipiendis malis curandisque consentiant. Namque ut gaudent et laetantur cum tolerabiles et minus culpabiles redeunt, ita contra fremunt et reluctantur, quoties inemendabiles et protervi, et vel adulteriis vel sacrificiis contaminati, et post haec adhuc insuper et superbi, sic ad Ecclesiam remeant, ut bona intus ingenia corrumpant. Vix plebi persuadeo, imo extorqueo, ut tales patiantur admitti: et justior factus est fraternitatis dolor ex eo, quod unus atque alius, obnitente plebe et contradicente, mea tamen facilitate suscepti, pejores exstiterunt quam prius fuerant, nec fidem poenitentiae servare potuerunt, quia nec cum vera poenitentia venerant.
return from schism! You would see what a labour it is for me to persuade our brethren to patience, so that, once the pain of their minds is lulled, they may consent to receiving and healing the wicked. For just as they rejoice and are glad when men who are tolerable and less culpable return, so on the contrary they rage and resist whenever men who are incorrigible and insolent, defiled either by adulteries or by sacrifices, and after this still proud besides, return to the Church in such a way as to corrupt the good dispositions within. I scarcely persuade the people, nay I wring it from them, to allow such men to be admitted: and the brethren's indignation has been made the more just by the fact that one or two, received through my leniency though the people struggled against it and opposed it, turned out worse than they had been before, and could not keep faith with their penitence, because they had not come with true penitence either.
XVI. De istis vero quid dicam, qui nunc ad te cum Felicissimo omnium criminum reo navigaverunt, legati a Fortunato pseudoepiscopo missi, tam falsas ad te litteras afferentes, quam est et ipse, cujus litteras ferunt, falsus; quam est ejus peccatorum multiplex conscientia, quam exsecrabilis vita, quam turpis: ut et si in Ecclesia essent, ejici tales de Ecclesia debuissent? Denique quia conscientiam suam norunt, nec audent venire, aut ad Ecclesiae limen accedere; sed foris per provinciam circumveniendis fratribus et spoliandis pererrant; et omnibus jam satis noti, atque undique pro suis facinoribus exclusi, illuc etiam ad vos navigant. Neque enim illis potest frons esse ad nos accedendi, aut apud nos consistendi; cum sint acerbissima et gravissima crimina, quae eis a fratribus ingerantur. Si judicium nostrum voluerint experiri, veniant.
XVI. But what am I to say of those who have now sailed to you with Felicissimus, the man accused of every crime, sent as envoys by Fortunatus the pseudo-bishop, bringing to you letters as false as he himself, whose letters they carry, is false; how manifold is the guilty awareness of his sins, how execrable his life, how base: so that even if they were in the Church, such men ought to have been cast out of the Church? In short, because they know their own conscience, they neither dare to come nor to approach the threshold of the Church; but abroad, through the province, they wander about to deceive and despoil the brethren; and being now well enough known to all, and shut out everywhere for their crimes, they sail even thither to you. For they cannot have the face to come to us or to remain among us, since the charges that are brought against them by the brethren are most bitter and most grave. If they wish to put our judgement to the test, let them come.
Editors' notes and page, col. 850
Footnotes
(²⁴) ‹anchor: not visible› · call in col 850 Obtendente Bod. 3.
"Obtendente" (pretending): Bodleian 3.
(printed under page 476) (²⁵) ‹anchor: not visible› · call in col 850 Fuerunt, qui nec fidem Lam. Ebor. Bod. 2. NC 1.
"Fuerunt, qui nec fidem" (there were those who not even faith): Lambeth, York, Bodleian 2, New College 1.
(printed under page 476) (²⁶) ‹anchor: not visible› · call in col 850 Testis ejus peccatorum Bod. 2.
"Testis ejus peccatorum" (witness of his sins): Bodleian 2.
(printed under page 476) (²⁷) ‹anchor: nec audent venire› · call in col 850 Ita nostri mss. At editi, nec nos audent adire.
So our manuscripts. But the printed editions: "nor do they dare approach us."
Variorum notae
(printed under page 476)
Page
- running head: EPISTOLÆ. 850
- marginal letters: A ‹de schismate revertuntur›; B ‹quia nec cum vera poenitentia venerant›; C ‹gravissima crimina, quae eis›; D ‹quia illam invenimus in antiquis› (in the Variorum notae at the page foot)
- old-edition numerals: 824 after ‹corrumpant.›
Denique si quas illis excusatio et defensio potest esse, videamus quem habeant satisfactionis suae sensum, quem afferant poenitentiae fructum: nec Ecclesia istic cuiquam cluditur, nec episcopus alicui denegatur; patientia et facilitas et humanitas nostra venientibus praesto est. Opto omnes in Ecclesiam regredi, opto universos commilitones nostros intra Christi castra et Dei Patris domicilia concludi: remitto omnia, multa dissimulo, studio et voto colligendae fraternitatis, etiam quae in Deum commissa sunt non pleno judicio religionis examino, delictis plus quam oportet remittendis pene ipse delinquo: amplector prompta et plena dilectione cum poenitentia revertentes, peccatum suum satisfactione humili et simplici confitentes.
Finally, if there can be any excuse and defence for them, let us see what sense of their satisfaction they have, what fruit of penitence they bring: neither is the Church here shut to anyone, nor is the bishop denied to anyone; our patience and readiness and kindness is at hand for those who come. I wish all to return into the Church, I wish all our fellow soldiers to be enclosed within the camp of Christ and the dwellings of God the Father: I remit everything, I overlook many things, out of zeal and desire for gathering the brotherhood together; even the things that have been committed against God I do not examine with the full judgement of religion; by remitting offences more than I ought, I almost offend myself: I embrace with ready and full love those who return with penitence, confessing their sin with humble and simple satisfaction.
XVII. Si qui autem sunt qui putant se ad Ecclesiam non precibus, sed minis regredi posse; aut existimant aditum se sibi non lamentationibus et satisfactionibus, sed terroribus facere: pro certo habeant, contra tales clusam stare Ecclesiam Domini, nec castra Christi invicta et fortia, et Domino tuente munita, minis cedere. Sacerdos Dei Evangelium tenens, et Christi praecepta custodiens, occidi potest, non potest vinci. Suggerit et subministrat nobis exempla virtutis ac fidei Zacharia antistes Dei, qui cum terreri minis et lapidatione non posset, in templo Dei occisus est; clamans et identidem dicens, quod nos quoque contra haereticos clamamus et dicimus: Haec dicit Dominus:
XVII. But if there are any who think that they can return to the Church not by prayers but by threats, or suppose that they make an entry for themselves not by lamentations and satisfactions but by terrors, let them hold it for certain that against such the Church of the Lord stands shut, and that the camp of Christ, unconquered and strong and fortified by the Lord's protection, does not yield to threats. A priest of God who holds fast the Gospel and keeps the precepts of Christ can be killed; he cannot be conquered. Zechariah, the priest of God, suggests and supplies to us examples of courage and faith, who, when he could not be terrified by threats and stoning, was killed in the temple of God, crying out and saying again and again what we too cry out and say against the heretics: Thus says the Lord:
Editors' notes and page, col. 851
Variae lectiones
(printed under page 477) (²⁸) ‹anchor: not visible› · call in col 851 Editi clauditur : refragantibus mss. Deinde in recentior Colb. nec episcopo, in quibusdam Anglic. nec episcopatus.
The printed editions read "clauditur" (is closed), against the manuscripts. Then in the more recent Colbert MS "nec episcopo" (nor to the bishop); in some English ones "nec episcopatus" (nor of the episcopate).
(printed under page 477) (²⁹) ‹anchor: not visible› · call in col 851 Episcopatus Benev. Voss. 2. Bod. 3,
"Episcopatus" (of the episcopate): Benevento, Vossius 2, Bodleian 3.
(printed under page 477) (³⁰) ‹anchor: fidei Zacharia› · call in col 851 Virtutis acris Zacharias Bod. 3.
"Virtutis acris Zacharias" (Zechariah of keen virtue): Bodleian 3.
(printed under page 477) (³¹) ‹anchor: et lapidatione› · call in col 851 Lapidationibus Lam NC. 1. Bod. 2, 3. Ebor.
"Lapidationibus" (by stonings): Lambeth, New College 1, Bodleian 2, 3, York.
(printed under page 477) (³²) ‹anchor: Haec dicit Dominus› · call in col 851 Sic Bod. 1, 2, 3. Lam. Ebor. N C. 1, 2. dixit Impr.
So Bodleian 1, 2, 3, Lambeth, York, New College 1, 2; "dixit" (said): the printed editions.
(printed under page 477) (³³) ‹anchor: not visible› · call in col 851 Sic Lam Ebor. Lin. relinquet Oxon.
So Lambeth, York, Lincoln; "relinquet" (will leave): the Oxford edition.
(printed under page 477) (³⁴) ‹anchor: not visible› · call in col 851 Coelestes thesauros Lam. Ebor. Bod. 1, NC.
"Coelestes thesauros" (heavenly treasures): Lambeth, York, Bodleian 1, New College.
(printed under page 477) (³⁵) ‹anchor: not visible› · call in col 851 Dereliquerunt Bod. 3.
"Dereliquerunt" (they forsook): Bodleian 3.
(printed under page 477) (³⁶) ‹anchor: not visible› · call in col 851 Quam ad Voss. 2. Lam. Ebor. NC. 1. 2, quam quod, Imp.
"Quam ad" (than to): Vossius 2, Lambeth, York, New College 1, 2; "quam quod" (than that): the printed editions.
(printed under page 477) (³⁷) ‹anchor: not visible› · call in col 851 De episcopo haeretici Corb. mss. cum recentiore Col. et Ver. — Constituti haeretici. Voss. 2.
"De episcopo haeretici" (of the heretic's bishop): the Corbie manuscripts with the more recent Colbert and the Verona. — "Constituti haeretici" (of the established heretic): Vossius 2.
(printed under page 477) (³⁸) ‹anchor: not visible› · call in col 851 De altari Domini Fab.
"De altari Domini" (from the altar of the Lord): Le Fèvre's MS.
Variorum notae
(printed under page 477)
(62) ‹anchor: not visible› · call in col 851
Colligendae fraternitatis Codex Gratianopolitanus, unitatis. Sed alia loctio melior. Ista tamen non erat negligenda BALUZ.
"Of gathering the brotherhood." The Grenoble manuscript: "of unity." But the other reading is better. Still, this one was not to be neglected. Baluze.
(printed under page 477)
(63) ‹anchor: not visible› · call in col 851
Cum vera poenit. Codex Fuxensis, necdum veram ad poenitentiam. BALUZ.
"With true penance." The Foix manuscript: "not yet to true penance." Baluze.
(printed under page 477)
(64) ‹anchor: occidi potest› · call in col 851
Occidi potest. Infra epist. LVI, p. 91 : Nec vereamur occidi, quos constat quando occidimur coronari ; et epistola LVII, pag. 95 : Intellexit milites Christi vinci non posse, mori posse. Hieronymus in calce libri de Vita Malchi monachi ait, Hominem Christo deditum posse mori, non posse superari. Tertullianus in Apologetico : Vincimus cum occidimur. Prudentius in carmine de Romano martyre : / Si vos sinatis, incruente vivimus. / At si cruente puniamur, vincimus / Sulpitius Severus in epistola ad Eusebium scribit justos, id est martyres, omnia tormenta patientes semper invictos, tanto fortius vicisse quanto gravius pertulissent. Idem lib. II Historiae sacrae : Neque majore unquam triumpho vicimus quam cum decem annorum stragibus vinci non potuimus. Agobardus in libro adversus legem Gundobadi, cap. 9 : Quando erat publica contentio de veritate religionis, cum alii putarent colendam pro Deo creaturam quamlibet, alii dicerent solum Creatorem colendum, illi fuerunt victores qui occisi sunt, non qui occiderunt. Seneca, cap. 27, de Vita Beata : Assilite, faciae impetum. Ferendo vos vincam. Idem in consolatione ad Polybium : Intelligit laedi me posse, vinci non posse. Vide infra pag. 463. BALUZ.
"He can be killed." Below, Letter 56, p. 91: "Let us not fear to be killed, who, it is certain, are crowned when we are killed"; and Letter 57, p. 95: "He understood that the soldiers of Christ cannot be conquered, can die." Jerome at the end of the Life of Malchus the monk says "that a man given to Christ can die, cannot be overcome." Tertullian in the Apology: "We conquer when we are killed." Prudentius in the poem on the martyr Romanus: "If you let us, we live without blood; but if we are punished with blood, we conquer." Sulpicius Severus in the letter to Eusebius writes that the just, that is, the martyrs, enduring every torment, were ever unconquered, and conquered the more strongly the more heavily they had suffered. The same, Sacred History II: "Never did we conquer with a greater triumph than when ten years of slaughter could not conquer us." Agobard in the book against the law of Gundobad, ch. 9: "When there was public contention over the truth of religion, when some thought any creature might be worshipped as God and others said the Creator alone was to be worshipped, the victors were those who were killed, not those who killed." Seneca, On the Happy Life, ch. 27: "Leap at me, make your assault. By bearing I shall conquer you." The same in the Consolation to Polybius: "He understands that I can be hurt, cannot be conquered." See below, p. 463. Baluze.
<!-- (62) "loctio" and (64) "Gundobali"/"faciae" as printed: "loctio" set as printed; the king's name prints "Gundobali" (set above as "Gundobadi" in error?) — the scan reads "Gundoba li"; "faciae" as printed. --> (printed under page 477)
(65) ‹anchor: identidem› · call in col 851
Identidem. In codice Sancti Michaelis scriptum est antiquitus supra lineam, id est similiter. Lubenter interdum annoto ista levicula, quia ex iis aut similibus fontibus orti sunt plerique errores qui exstant in codicibus operum sancti Cypriani et aliorum veterum scriptorum. BALUZ.
"Again and again." In the manuscript of Saint-Michel, "that is, likewise" was written above the line in an old hand. I gladly note such trifles now and then, because from these or similar sources have arisen most of the errors found in the manuscripts of the works of Saint Cyprian and of other ancient writers. Baluze.
(printed under page 477)
Page
- running head: 851 S. CORNELII PA[...] (cut off at the image edge)
- marginal letters: A ‹Denique si quas illis›; B ‹XVII. Si qui autem sunt / siam non precibus›; C ‹(62) Colligendae fraternitatis› (in the Variorum notae); D ‹que majore unquam triumpho› (in the Variorum notae)
- old-edition numerals: 825 after ‹commissa sunt›
- other: "fraternitatis" read from blurred type (could look like fraternitatia), set as fraternitatis; "prompta" and "subministrat" blurred in the scan (prompla / snbministrat), read as prompta, subministrat; "aut" printed with displaced t ("au t"), set aut; full-width headings "Variae lectiones" and "Variorum notae" stand across both columns above the page-foot apparatus, not set (apparatus left for later pass); no editors' matter in the text block
Dereliquistis vias Domini, et Dominus derelinquet vos (II Paral. XXIV, 21). Neque enim, quia pauci temerarii et improbi, coelestes et salutares vias Domini derelinquunt, et sancta non agentes a sancto Spiritu deseruntur; ideo et nos divinae traditionis immemores esse debemus, ut majora esse furentium scelera, quam sacerdotum judicia censeamus, aut plus existimemus ad impugnandum posse humana conamina, quam quod ad protegendum praevalet divina tutela.
You have forsaken the ways of the Lord, and the Lord will forsake you (2 Chr. 24:21). For it is not the case that, because a few rash and wicked men forsake the heavenly and saving ways of the Lord, and, not doing holy things, are deserted by the Holy Spirit, we too must therefore be unmindful of the divine tradition, so as to judge the crimes of madmen to be greater than the judgements of priests, or to reckon that human endeavours can do more for attacking than divine protection prevails for defending.
XVIII. An ad hoc, frater charissime, deponenda est catholicae Ecclesiae dignitas, et plebis intus positae fidelis atque incorrupta majestas, et sacerdotalis quoque auctoritas ac potestas, ut judicare velle se dicant de Ecclesiae praeposito extra Ecclesiam constituti, de Christiano haeretici, de sano saucii, de integro vulnerati, de stante lapsi, de judice rei, de sacerdote sacrilegi? Quid superest, quam ut Ecclesia Capitolio cedat et recedentibus sacerdotibus, ac Domini altare removentibus, in cleri nostri sacrum venerandumque consessum simulacra atque idola cum aris suis transeant, et Novatiano declamandi adversum nos atque increpandi largior et plenior materia praestetur; si ii qui sacrificaverunt, et Christum publice negaverunt, non tantum rogari, et sine poenitentia admitti, sed adhuc insuper coeperint terroris sui potestat⟨e⟩ dominari?
XVIII. Is it for this, dearest brother, that the dignity of the Catholic Church is to be laid aside, and the faithful and uncorrupted majesty of the people placed within it, and the priestly authority and power as well, so that men set outside the Church say they wish to sit in judgement on a prelate of the Church, heretics on a Christian, the wounded on the sound, the maimed on the whole, the lapsed on one who stands, the accused on the judge, the sacrilegious on a priest? What remains but that the Church should yield to the Capitol, and that, while the priests withdraw and remove the altar of the Lord, images and idols with their altars should pass into the sacred and venerable assembly of our clergy, and that larger and fuller matter for declaiming and railing against us should be furnished to Novatian, if those who have sacrificed and publicly denied Christ should begin not only to be entreated and admitted without penance, but even, on top of that, to lord it by the power of the terror they inspire?
XIX. Si pacem postulant, arma deponant: si satisfaciunt, quid minantur? Aut si comminantur
XIX. If they ask for peace, let them lay down their arms: if they make satisfaction, why do they threaten? Or if they threaten
Editors' notes and page, col. 852
Footnotes
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Auctoritas ac potestas. Duo postrema vocabula desunt in uno codice Regio. Fortassis igitur istud referendum est inter synonyma quibus abundant opera sancti Martyris. BALUZ.
"Authority and power." The last two words are missing in one Royal manuscript. Perhaps, then, this should be counted among the synonyms in which the holy Martyr's works abound. Baluze.
(printed under page 477)
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De Christiano. Codex Veronensis, de episcopo. Ita etiam Fuxensis. Vox Christiano non habetur in codice Regio neque in Thuano. In Gratianopolitano est catholico. BALUZ.
"Of a Christian." The Verona manuscript: "of a bishop." So also the Foix. The word "Christian" is not in the Royal manuscript nor in de Thou's. In the Grenoble it is "catholic." Baluze.
(printed under page 477)
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Ecclesia Capitolio cedat. Hieronymus in Dialogo adversus Luciferianos dixit : Homo jam edoctus in Capitolio. BALUZ.
"The Church give way to the Capitol." Jerome in the Dialogue against the Luciferians said: "A man already taught in the Capitol." Baluze.
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Congestum. Ego non dubito quin lectio v[ul]gata, quae habet consessum, multo melior videa[tur] quam ista. Verum cum antiquae editiones et oc[to]decim vetera exemplaria habeant nostram, n[on] absque ratione eam praefero. Facile autem fieri p[o]tuit ut ea vox, quae aliam significationem habet pura latinitate, deflexerit apud Afros, ut multa al[ia] vocabula. Primus Erasmus posuit concessum, fo[r]tassis ex conjectura. BALUZ.
"Heap." I do not doubt that the common reading, which has "consessum" (assembly), seems much better than this. But since the old editions and eighteen old copies have ours, I prefer it not without reason. It could easily happen that this word, which has another meaning in pure Latin, shifted among the Africans, like many other words. Erasmus was the first to put "concessum" (granted), perhaps by conjecture. Baluze.
<!-- Note 69: the right edge of the column is blotted in the scan; letters in [brackets] are supplied where the ink is lost. --> (printed under page 477)
Page
- running head: [cut at left edge] CORNELII PAPÆ
- marginal letters: A ‹Dereliquistis vias Domini›; B ‹sano saucii, de integro› (stands between the lines "siam constituti" and "sano saucii"); C ‹latione ad Polybium› (in the Variorum notae); D ‹(69) Congestum› (in the Variorum notae)
- old-edition numerals: 826 at head of paragraph XVIII, after tutela
sciant quia a sacerdotibus Dei non timentur. Neque enim et Antichristus cum venire coeperit, introibit in Ecclesiam, quia minatur; aut armis ejus et violentiae ceditur, quia resistentes perempturum se esse profitetur. Armant nos haeretici, dum nos putant sua comminatione terreri: nec in pace nos dejiciunt, sed magis erigunt et accedunt, dum ipsam pacem persecutione pejorem fratribus faciunt. Et optamus quidem, ne quod loquuntur furore, impleant crimine; nec qui verbis perfidis et crudelibus peccant, factis quoque delinquant. Oramus ac deprecamur Deum, quem provocare illi et exacerbare non desinunt, ut eorum corda mitescant, ut, furore deposito, ad sanitatem mentis redeant, ut pectora operta delictorum tenebris poenitentiae lumen agnoscant; et magis petant fundi pro se preces atque orationes antistitis, quam ipsi fundant sanguinem sacerdotis. Si autem in suo furore permanserint, atque in istis insidiis ac minis suis parricidalibus crudeliter perseveraverint, nullus Dei sacerdos sic infirmus est, sic jacens et abjectus, sic imbecillitate humanae mediocritatis invalidus, qui non contra hostes et impugnatores Dei
let them know that they are not feared by the priests of God. For neither will the Antichrist either, when he begins to come, enter into the Church because he threatens; nor is way given to his arms and violence because he declares that he will destroy those who resist. The heretics arm us when they think that we are terrified by their threatening: nor do they cast us down in peace, but rather raise us up and kindle us, while they make the very peace worse for the brethren than persecution. And we pray indeed that what they speak in fury they may not fulfil in crime; and that those who sin with treacherous and cruel words may not also offend in deeds. We pray and entreat God, Whom they do not cease to provoke and exasperate, that their hearts may grow gentle, that, their fury laid aside, they may return to soundness of mind, that their breasts, covered with the darkness of sins, may acknowledge the light of penitence; and that they may rather seek that the prayers and supplications of the bishop be poured out for them than themselves pour out the blood of the priest. But if they remain in their fury, and cruelly persevere in these plots and parricidal threats of theirs, no priest of God is so weak, so prostrate and abject, so feeble with the frailty of human mediocrity, as not to be raised up by divine power against the enemies and assailants of God
Editors' notes and page, col. 853
Variae lectiones
(printed under page 478) (³⁹) ‹anchor: not visible› · call in col 853 In faciem nos Edit. Oxon. ex codd. Vos. 2. Lam. Ebor. Bod. 1, 2. Lin. NC. 1, 2. Thu. Mic. Vict. Vetustior ms. Colb. cum aliis a Pamelio appellatis, in facie. Subnexa postulant in pace : quod et caeteri e nostris mss. exhibent.
"In faciem nos" (us to the face): the Oxford edition from the manuscripts Vossius 2, Lambeth, York, Bodleian 1, 2, Lincoln, New College 1, 2, de Thou, Saint-Michel, Saint-Victor. The older Colbert manuscript, with others cited by Pamelius: "in facie" (in the face). The words following require "in pace" (in peace), which the rest of our manuscripts also show.
(printed under page 478) (⁴⁰) ‹anchor: not visible› · call in col 853 Et qui verbis perfidis Lam. Bod. 2.
"Et qui verbis perfidis" (and who with faithless words): Lambeth, Bodleian 2.
(printed under page 478) (⁴¹) ‹anchor: not visible› · call in col 853 Ad sanitatem mentes Ver.
"Ad sanitatem mentes" (minds to soundness): Verona MS.
(printed under page 478) (⁴²) ‹anchor: not visible› · call in col 853 Pectora obsessa Bod. 3. Lin. Benev. ut peccatorum et delictorum Fab. ut pectora delictorum tenebris soluta Bod. 1.
"Pectora obsessa" (besieged hearts): Bodleian 3, Lincoln, Benevento; "ut peccatorum et delictorum" (as of sins and offences): Le Fèvre's MS; "ut pectora delictorum tenebris soluta" (that hearts freed from the darkness of offences): Bodleian 1.
(printed under page 478) (⁴³) ‹anchor: not visible› · call in col 853 Domino protegente Bod. 3. Voss. 2.
"Domino protegente" (with the Lord protecting): Bodleian 3, Vossius 2.
(printed under page 478) (⁴⁴) ‹anchor: not visible› · call in col 853 Quando percamus. Pam. Bod. 1. Vetustior ms. cum duobus Anglic. Pereamus. <!-- "percamus" as the scan shows it (likely worn "pereamus"); set as printed. -->
"Quando pereamus" (when we may perish): Pamelius, Bodleian 1. The older manuscript with two English ones: "Pereamus" (let us perish).
(printed under page 478) (⁴⁵) ‹anchor: not visible› · call in col 853 Sic Lam. Bod. 1. Voss. 2· lamentanda consensio Lin. NC. 2. conditio, Thu. Corb. flenda potius et lamentanda. Benev.
So Lambeth, Bodleian 1, Vossius 2; "lamentanda consensio" (a lamentable agreement): Lincoln, New College 2; "conditio" (condition): de Thou, Corbie; "flenda potius et lamentanda" (rather to be wept over and lamented): Benevento.
(printed under page 478) (⁴⁶) ‹anchor: not visible› · call in col 853 Habemus Ver.
"Habemus" (we have): Verona MS.
(printed under page 478)
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Antichristus minatur. Multi multa et varia de Antichristo dixerunt. Saepe creditum est illum adventare, imo natum esse. Fuere, uti diximus ad librum Lactantii de Mortibus persecutorum, qui credebent Neronem non esse mortuum, sed adhuc vivere, et venturum ante saeculi finem, et ipsum fore Antichristum. Vide Catechesim 15 Cyrilli Hierosolymitani. BALUZ.
"Antichrist threatens." Many have said many and various things about Antichrist. It has often been believed that he was approaching, indeed that he had been born. There were those, as we said on Lactantius's book On the Deaths of the Persecutors, who believed that Nero had not died but was still alive, and would come before the end of the world and would himself be Antichrist. See the fifteenth Catechesis of Cyril of Jerusalem. Baluze.
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Peremptorum. Duo libri veteres, perditurum. BALUZ.
"Who will destroy." Two old books: "who will lose." Baluze.
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Sanitatem mentis. Theodosius imp. l. I, de Judaeis, Samaritanis, etc. : Quos si ad sanitatem mentis egregiae lege medica revocare conemur. Julius Caesar, lib. VII de bello Gallico : Ad sanitatem reverti pudeat. A. Hirtius in libro de bello Africo : Aliqua ratione perduci ad sanitatem. Lactantius cap. 34, de Mortibus persecutorum : Ut etiam Christiani ad bonas mentes redirent. Juvenalis : Optandum est ut sit mens sana in corpore sano. BALUZ.
"Soundness of mind." The emperor Theodosius, law 1, On Jews, Samaritans, etc.: "If we try to recall them by a healing law to the soundness of an excellent mind." Julius Caesar, Gallic War VII: "Let them be ashamed to return to soundness." Aulus Hirtius in the book on the African War: "To be brought by some means to soundness." Lactantius, On the Deaths of the Persecutors, ch. 34: "That the Christians too might return to a good mind." Juvenal: "One should pray for a sound mind in a sound body." Baluze.
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Pectora operta. Ita Manutius, haud scio an ulla auctoritate. Eum tamen Pamelius et Oxon. editor secuti sunt. Morellius cum uno ms. Anglic. : pectora a delictorum tenebris soluta. Tres alii mss. Anglic., pectora obsessa delictorum tenebris. Notat Pamelius in aliis excusis et scriptis circumferri, peccatores a delictorum tenebris. His concinunt mss Comp., recentior Colb. et Corb., nisi quod in hoc non exstat praepositio a ante vocem delictorum. In vetustiore Colb. legimus, pectora delictorum tenebris. Integra esset haec lectio, si loco vocis pectora, restitueretur praepositio pro. COUSTANT. — Operta. Vetus codex Regius habet obruta ; unus Bodleianus, obsessa. Sic etiam editio Morellii. In codice Sancti Arnulphi scriptum est, pectora excussis delictorum tenebris : in Beccensi, ut recedentes a delictorum tenebris. BALUZ.
"Hearts covered." So Manutius, with what authority I do not know; yet Pamelius and the Oxford editor followed him. Morel, with one English manuscript: "hearts freed from the darkness of offences." Three other English manuscripts: "hearts besieged by the darkness of offences." Pamelius notes that in other printed and written copies "sinners from the darkness of offences" is in circulation. With these agree the Compiègne manuscripts, the more recent Colbert and the Corbie, except that in the latter the preposition "a" (from) is absent before the word "of offences." In the older Colbert we read "hearts ... the darkness of offences." This reading would be complete if, in place of the word "pectora" (hearts), the preposition "pro" (for) were restored. Coustant. — "Covered." The old Royal manuscript has "obruta" (overwhelmed); one Bodleian, "obsessa" (besieged). So also Morel's edition. In the manuscript of Saint-Arnoul is written "hearts, the darkness of offences shaken off"; in that of Bec, "as withdrawing from the darkness of offences." Baluze.
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Page
- running head: 853 EPISTOLÆ.
- marginal letters: A ‹sciant quia a sacerdotibus›; B ‹poenitentiae lumen agnoscant›; C ‹(70) Antichristus minatur› (in Variorum notae); D ‹(73) Pectora operta› (in Variorum notae)
- old-edition numerals: 827 after ‹dejiciunt›
divinitus erigatur, cujus non humilitas et infirmitas vigore et robore Domini protegentis animetur. Nostra nihil interest, aut a quo, aut quando perimamur, mortis et sanguinis praemium de Domino recepturi. Illorum flenda et lamentanda conditio est, quos sic diabolus excaecat, ut, aeterna gehennae supplicia non cogitantes. Antichristi jam propinquantis adventum conentur imitari.
or whose lowliness and weakness is not animated by the vigour and strength of the Lord protecting him. It matters nothing to us by whom or when we are slain, since we are going to receive from the Lord the reward of death and blood. Theirs is a condition to be wept over and lamented, whom the devil so blinds that, not thinking of the eternal punishments of Gehenna. they endeavour to imitate the coming of Antichrist, now drawing near.
XX. Et quanquam sciam, frater charissime, pro mutua dilectione quam debemus et exhibemus invicem nobis, florentissimo illic clero tecum praesidenti, et sanctissimae atque amplissimae plebi legere te semper litteras nostras, tamen nunc et admoneo et peto, ut quod alias sponte atque honorifice facis, etiam petente me facias, ut hac epistola mea lecta, si quod illic contagium venenati sermonis et pestiferae seminationis irrepserat, id omne de fratrum auribus et pectoribus exuatur, et bonorum integra ac sincera dilectio ab omnibus haereticae detractionis sordibus repurgetur.
XX. And although I know, dearest brother, that in keeping with the mutual love which we owe and show to one another, you always read our letters to the most flourishing clergy presiding there with you and to the most holy and most numerous people, yet now I both admonish and request that what you do at other times of your own accord and with honour, you do also at my request, so that, when this letter of mine has been read, if any contagion of envenomed speech and of pestilent sowing had crept in there, all of it may be stripped from the ears and breasts of the brethren, and the whole and sincere love of the good may be purged clean of all the filth of heretical detraction.
XXI. Declinent autem de caetero fortiter, et evitent
XXI. But for the rest let them firmly turn aside, and avoid
Editors' notes and page, col. 854
Footnotes
(⁴⁷) ‹anchor: not visible› · call in col 854 Tecum praesenti Lam. Ebor. NC. 1. Bod. 2.
"Tecum praesenti" (with you present): Lambeth, York, New College 1, Bodleian 2.
(printed under page 478) (⁴⁸) ‹anchor: not visible› · call in col 854 Sincera dilectione Lam. Bod. 2.
"Sincera dilectione" (with sincere love): Lambeth, Bodleian 2.
Variorum notae
(printed under page 478)
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Domini protegentis. Codex Corbeiensis, Deo protegente. Sic etiam in uno Bodleiano et in uno Vossiano scriptum esse testatur editio Anglicana. BALUZ.
"Of the protecting Lord." The Corbie manuscript: "with God protecting." The English edition testifies that it is so written also in one Bodleian and one Vossian manuscript. Baluze.
(printed under page 478)
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Conditio. Ita Erasm. cum codice Cambron., quod et duo mss. Colb. et Corb. confirmant. In uno et altero Anglic. exstat consensio, in caeteris autem libris concisio : quam lectionem ideo sibi magis placere notat Pamelius, quia Cyprianum alludere putet ad illud Pauli Philip. III, 2 : Videte canes, videte malos operarios, videte concisionem. Sed ibi concisio circumcisionem seu Judaeos sonat : unde proxime sequitur : Nos enim sumus circumcisio, qui spiritu servimus Deo, et gloriamur in Christo Jesu, et non in carne, etc. Hujusmodi autem intelligentia hic locum non habet. COUSTANT. — Concisio. Sic habent veteres editiones et omnia fere vetera exemplaria. In uno libro meo legitur concisio et supra lineam vel conditio. Hinc ergo, id est ex aliquo simili exemplari, prodiit scriptura quam praeferunt quatuor libri veteres et editiones Erasmi, Manutii, et Morellii, in quibus scriptum est conditio. Duo vetera in editione Anglicana laudata habent consensio. Unus meus vetus et Gratianopolitanus conscientia. Sic variant libri veteres. Atque ut varia sunt hominum ingenia et diversae opiniones, Pamelius meliorem putavit lectionem quae habet concisio, Rigaltius eam quae praefert conditio. Et tamen idem Rigaltius retinuit in editione sua lectionem Pamelii. Hieronymus in Epistola ad Pammachium et Oceanum : Miro odio aversor concisionem. BALUZ.
"Condition." So Erasmus with the Cambron manuscript, which two Colbert manuscripts and the Corbie also confirm. In one or two English manuscripts there is "consensio" (agreement), but in the other books "concisio" (cutting), a reading which Pamelius notes pleases him more because he thinks Cyprian alludes to Paul's words, Philippians 3:2: "Beware of dogs, beware of evil workers, beware of the concision." But there "concision" means circumcision, that is, the Jews; whence there follows at once: "For we are the circumcision, who serve God in the spirit, and glory in Christ Jesus, and not in the flesh," etc. Such an understanding has no place here. Coustant. — "Cutting." So the old editions and almost all the old copies. In one book of mine one reads "concisio" and above the line "or conditio." From here, then, that is, from some similar copy, came the text that four old books and the editions of Erasmus, Manutius and Morel present, in which "conditio" is written. Two old manuscripts cited in the English edition have "consensio." One old manuscript of mine and the Grenoble one have "conscientia" (conscience). So the old books vary. And as men's minds vary and their opinions differ, Pamelius thought the reading "concisio" better, Rigault the one with "conditio." And yet the same Rigault kept Pamelius's reading in his edition. Jerome in the Letter to Pammachius and Oceanus: "With a strange hatred I turn from the concision." Baluze.
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Florentissimo. Epithetum istud recte illustrat vir clarissimus Joannes Mabillonius in praefatione ad tomum II Musaei Italici, pag. 13. BALUZ.
"Most flourishing." The most distinguished Jean Mabillon rightly illustrates this epithet in the preface to volume II of the Museum Italicum, p. 13. Baluze.
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Detractionis. Baluz. : detrectationem. Ita vidi scriptum in pluribus antiquis codicibus. Hanc ergo (continues)
"Of detraction." Baluze: "detrectationem" (refusal). So I have seen it written in several ancient manuscripts. This, therefore, (continues)
(printed under page 478)
Page
- running head: EPISTOLÆ. 854
- marginal letters: A ‹divinitus erigatur›; B ‹que honorifice facis›; C ‹(74) Domini protegentis› (in the Variorum notae); D ‹simili exemplari› (in the Variorum notae)
- old-edition numerals: 828 at the head of paragraph XX, before ‹XX. Et quanquam›
- other: "cogitantes. Antichristi" printed with a full stop where the sense requires a comma; kept as printed. Last word "evi-" is hyphenated across the column break (evitent). Variae lectiones and Variorum notae (notes 74–77) at the page foot not set. The fragments of the left column at the image edge belong to column 853 and are not set. "humil:tas" shows damaged type, read as humilitas.
dilectissimi fratres nostri verba et colloquia eorum, quorum sermo ut cancer serpit: sicut Apostolus dicit: Corrumpunt ingenia bona confabulationes pessimae (II Tim., II, 17; I Cor., XV, 33). Et iterum: Haereticum hominem post unam correptionem evita, sciens quia perversus est hujusmodi, et peccat, et est a semetipso damnatus (Tit., III, 10 et 11). Et per Salomonem loquitur Spiritus sanctus: Perversus, inquit, in ore suo portat perditionem, et in labiis suis ignem condit (Prov., XVI, 27). Item denuo monet dicens: Sepi aures tuas spinis, et noli audire linguam nequam (Eccl., XXVIII, 28). Et iterum: Malus abaudit linguae iniquorum; justus autem non intendit labiis mendacibus (Prov., XVII, 4). Quod quanquam sciam illic fraternitatem nostram, vestra scilicet providentia munitam, sed et sua vigilantia satis cautam, nec capi haereticorum venenis posse nec decipi, tantumque apud illos praevalere magisteria et praecepta divina, quantus illis in Deum timor est: tamen ex abundanti vel sollicitudo nostra, vel charitas scribere ad vos ista persuasit ut nulla cum talibus commercia copulentur, nulla cum malis convivia vel colloquia misceantur, simusque ab eis tam separati, quam sunt illi de Ecclesia profugi; quia scriptum est: Si autem et Ecclesiam contempserit, sit tibi tanquam ethnicus et publicanus (Matth. XVIII, 17): et beatus Apostolus non monet tantum, sed et jubet a talibus recedatur. Praecipimus, inquit, vobis in nomine Domini Jesu Christi, ut recedatis ab omnibus fratribus ambulantibus inordinate et, non secundum traditionem quam acceperunt a nobis Nulla societas fidei et perfidiae potest
our most beloved brethren, the words and conversations of those whose speech creeps like a cancer: as the Apostle says: Most evil conversations corrupt good dispositions (2 Tim. 2:17; 1 Cor. 15:33). And again: A heretical man after one rebuke avoid, knowing that such a one is perverse, and sins, and is condemned by himself (Titus 3:10–11). And through Solomon the Holy Spirit speaks: The perverse man, He says, carries perdition in his mouth, and hides fire in his lips (Prov. 16:27). Likewise again He warns, saying: Hedge your ears with thorns, and do not listen to a wicked tongue (Sir. 28:28). And again: The evil man listens to the tongue of the unrighteous; but the righteous man does not attend to lying lips (Prov. 17:4). And although I know that our brotherhood there, fortified, that is, by your foresight, and also sufficiently cautious through its own vigilance, can neither be caught nor deceived by the poisons of heretics, and that the divine teachings and precepts prevail among them as much as their fear towards God is great: nevertheless, out of abundance, either our solicitude or our charity has persuaded us to write these things to you, that no dealings be joined with such men, no banquets or conversations be mingled with the wicked, and that we be as separated from them as they are fugitives from the Church; because it is written: But if he also despises the Church, let him be to you as a heathen and a publican (Matt. 18:17): and the blessed Apostle not only warns but also commands that one withdraw from such men. We command you, he says, in the name of the Lord Jesus Christ, that you withdraw from all brethren walking disorderly and not according to the tradition which they received from us No fellowship of faith and faithlessness can
Editors' notes and page, col. 855
Variae lectiones
(printed under page 479) (⁴⁹) ‹anchor: not visible› · call in col 855 Hujusmodi, cum sciens peccat NC. 2.
"Hujusmodi, cum sciens peccat" (such a one, since he sins knowingly): New College 2.
(printed under page 479) (⁵⁰) ‹anchor: not visible› · call in col 855 Per semetipsum. Benev.
"Per semetipsum" (by himself): Benevento MS.
(printed under page 479) (⁵¹) ‹anchor: not visible› · call in col 855 In ore suo portat perversa, perditionis suae ignem condens Lam. Bod. 2. NC. Ebor. 1. Mic. Vict. Compend. In ore suo portat verbum perditionis suae Fab.
"In ore suo portat perversa, perditionis suae ignem condens" (he carries perverse things in his mouth, storing up the fire of his own perdition): Lambeth, Bodleian 2, New College, York 1, Saint-Michel, Saint-Victor, Compiègne. "In ore suo portat verbum perditionis suae" (he carries in his mouth the word of his own perdition): Le Fèvre's MS.
(printed under page 479) (⁵²) ‹anchor: not visible› · call in col 855 Sic Pem. Bod. 1. Voss. 2. NC. 2. Lin. Thu. Foss.
So Pamelius ("Pem." as printed), Bodleian 1, Vossius 2, New College 2, Lincoln, de Thou, Fossés.
(printed under page 479) (⁵³) ‹anchor: de Ecclesia profugi› · call in col 855 Sunt isti ab Ecclesia profugi Ver. Ben.
"Sunt isti ab Ecclesia profugi" (these are fugitives from the Church): Verona, Benevento.
(printed under page 479) (⁵⁴) ‹anchor: et beatus Apostolus› · call in col 855 Apostolus Paulus Lam. Ebor. NC. 1.
"Apostolus Paulus" (the Apostle Paul): Lambeth, York, New College 1.
(printed under page 479) (⁵⁵) ‹anchor: not visible› · call in col 855 Non est, adversarius Christi est Lam. Ebor. Bod. 2. Lin. NC. 1.
"Non est, adversarius Christi est" (he is not; he is Christ's adversary): Lambeth, York, Bodleian 2, Lincoln, New College 1.
(printed under page 479)
(78) ‹anchor: not visible› · call in col 855
Portat perditionem. Duae sunt istius loci lectiones in libris veteribus. Earum una haec est : Perversus, inquit, in ore suo portat perditionem, et in labiis suis ignem condit. Alia vero sic : Perversus, inquit, in ore suo perversa portat, et in labiis perditionis suae ignem condit vel condens. Utramque habet Fossatensis. Florus in suo codice legebat, portat perversa, perditionis suae ignem condens. Sic etiam codex Beccensis. Gratianopolitanus, portat perditionis suae ignem et condit. In libro Proverbiorum cap. XVI, legitur : Vir impius fodit malum, et in labiis ejus ignis ardescit. BALUZ.
"He carries perdition." There are two readings of this place in the old books. One of them is this: "The perverse man," he says, "carries perdition in his mouth, and stores up fire on his lips." The other runs thus: "The perverse man," he says, "carries perverse things in his mouth, and on his lips stores up" (or "storing up") "the fire of his own perdition." The Fossés manuscript has both. Florus read in his manuscript "he carries perverse things, storing up the fire of his own perdition." So too the Bec manuscript. The Grenoble: "he carries the fire of his own perdition and stores it." In Proverbs, ch. 16, one reads: "The ungodly man digs up evil, and on his lips a fire burns." Baluze.
(printed under page 479)
(79) ‹anchor: not visible› · call in col 855
Quod quanquam. Non satis intelligo quid in hoc loco faciat vocabulum quod. Manutius addidit, Morellius expunxit, Pamelius reposuit. Scio illud reperiri in novem libris veteribus. Sed desideratur in omnibus aliis. Ego lubenter illud delerem. Non video enim cum quo vocabulo hujus periodi possit jungi, quo respiciat. Sic Hieronymus in Epistola ad Algasiam de undecim quaestionibus Novi Testamenti, cap. 10, referens locum ex capite III Epistolae Pauli ad Colossenses, quae sunt QUIDEM rationem habentia sapientiae, ait : Hoc loco quidem conjunctio superflua est, quod in plerisque locis propter imperitiam artis grammaticae Apostolum fecisse reperimus. BALUZ.
"Which although." I do not well understand what the word "quod" (which) is doing in this place. Manutius added it, Morel struck it out, Pamelius restored it. I know it is found in nine old books, but it is missing in all the others. I would gladly delete it, for I do not see with which word of this sentence it can be joined, to what it refers. So Jerome in the Letter to Algasia on eleven questions of the New Testament, ch. 10, citing the passage from Colossians ch. 3 [2:23], "which things indeed have a show of wisdom," says: "In this place the conjunction 'indeed' is superfluous, as we find the Apostle has done in very many places through inexperience in the art of grammar." Baluze.
(printed under page 479)
Page
- running head: 855 S. CORNELII PA[...] (running head cut off at the right edge of the image)
- marginal letters: A ‹tent dilectissimi fratres nostri›; B ‹illic fraternitatem nostram, vestra scilicet providen-›; C ‹dinate et, non secundum traditionem›; D ‹in the Variorum notae, beside "Perversus, inquit, in ore suo portat perditionem"›
- old-edition numerals: 829 after ‹linguam›
- other: column begins with the word fragment "tent", the end of a word broken from the previous column (probably devitent); the English supplies "[may] shun" for it. "aures tuas" is printed with almost no space between the words ("aurestuas") and is set as two words. The æ in "haereticorum" is damaged/blurred but legible. "abaudit" is set as printed. No full stop is printed after "a nobis". Headings "Variae lectiones" and "Variorum notae" at the page foot run across the page and are cut off at the image edge; they are not set. The Variae lectiones and the Variorum notae (Baluze's notes 78-79 etc.) are left for the later pass. No editors' matter is in the text block.