PL 3 · cols. 856–864

S. Cornelius papa et martyr, Epistolae, et quae ad eum scriptae sunt

Letter XIII

esse. Qui cum Christo non est, qui adversarius Christi est, qui unitati et paci ejus inimicus est, nobiscum non potest cohaerere. Si cum precibus et satisfactionibus veniunt, audiantur: si maledicta et minas ingerunt, respuantur. Opto te, frater charissime, semper bene valere.

be. He who is not with Christ, who is an adversary of Christ, who is an enemy of His unity and peace, cannot hold together with us. If they come with prayers and satisfactions, let them be heard; if they heap on curses and threats, let them be spurned. I wish you, dearest brother, always to fare well.

ANNO CHRISTI CCLII.

IN THE YEAR OF CHRIST CCLII.

EPISTOLA XIII.

LETTER XIII.

SANCTI CYPRIANI AD S. CORNELIUM PAPAM.

OF SAINT CYPRIAN TO SAINT CORNELIUS, POPE.

(Erasm. I. 1; Pamel. Rigalt. Baluz. LVII; Paris. 56; Coustant I. col. 190; Galland. III, p. 360.)

(Erasmus I, 1; Pamelius; Rigault; Baluze LVII; Paris edition 56; Coustant I, col. 190; Gallandi III, p. 360.)

ARGUMENTUM. Cyprianus Cornelio gratulatus quod forti confessione populo suo ad confitendum sese ducem praebuerit, in Romanorum laudes excurrit. Tum adversam Novatiani sortem perstringit. Demum ad proximum agonem qui sese praeparare mutuo debeant exponit.

ARGUMENT. Cyprian, having congratulated Cornelius because by his brave confession he showed himself a leader to his people in confessing, breaks out into the praises of the Romans. Then he touches briefly on the adverse lot of Novatian. Lastly he sets out how they ought to prepare one another for the coming contest.

CYPRIANUS CORNELIO FRATRI SALUTEM.

CYPRIAN TO CORNELIUS HIS BROTHER, GREETING.

I. Cognovimus, frater charissime, fidei ac virtutis vestrae testimonia gloriosa: et confessionis vestrae honorem sic exsultanter accepimus, ut in meritis ac laudibus vestris nos quoque participes et socios computemus. Nam cum nobis et Ecclesia una sit, et mens juncta, et individua concordia; quis non sacerdos in consacerdotis sui laudibus tanquam in suis propriis gratuletur? aut quae fraternitas non in fratrum gaudio ubique laetetur? Exprimi satis non potest, quanta istic exsultatio fuerit et quanta laetitia, cum de vobis prospera et fortia comperissemus, ducem te illic confessionis fratribus exstitisse; sed et confessionem ducis de fratrum confessione crevisse; ut dum praecedis ad gloriam, multos feceris gloriae comites, et confessorem

I. We have learned, most dear brother, the glorious testimonies of your faith and courage; and we have received the honour of your confession with such exultation that we count ourselves also sharers and partners in your merits and praises. For since we have one Church, and a mind joined together, and an undivided concord, what priest would not rejoice in the praises of his fellow priest as in his own? or what brotherhood would not be glad everywhere in the joy of its brothers? It cannot be sufficiently expressed how great the exultation and how great the gladness was here, when we had learned the prosperous and brave news of you: that you had stood forth there as leader of confession to the brothers; and moreover that the confession of the leader had grown by the confession of the brothers; so that, while you go before to glory, you have made many companions of glory, and have

Editors' notes and page, col. 856

Footnotes

(⁵⁵) ‹anchor: non est› · call in col 856 (after "Qui cum Christo non est") Non est, adversarius Christi est Lam. Ebor. Bod. 2. Lin. NC. 1.

"Non est, adversarius Christi est" (is not [with Christ], is an adversary of Christ): Lambeth, York, Bodleian 2, Lincoln, NC 1.

(printed under page 479) (⁵⁶) ‹anchor: qui non› · call in col 856 Quis non in Pem. Voss. 2.

"Quis non in" (who does not in): Pembroke, Vossius 2.

(printed under page 479) (⁵⁷) ‹anchor: confessione crevisse› · call in col 856 Et fratrum confessione crevisse Lam. Bod. 2. consensione Colb. Comp. Thu. Foss. Vict.

"Et fratrum confessione crevisse" (and to have grown by the brethren's confession): Lambeth, Bodleian 2; "consensione" (by agreement): Colbert, Compiègne, de Thou, Fossés, Saint-Victor.

Variorum notae

(printed under page 479)

(80) ‹anchor: munitam› · no call in col 856; the lemma stands in col 855 ("providentia munitam")

Munitam. Ita scriptum est in quinque codicibus nostris et in quatuor Anglicis, tum etiam in antiquis editionibus. Manutius posuit Monitum. Morellius revocavit veterem lectionem. Pamelius et caeteri maluerunt monitum. Quae lectio, ne quid dissimulem, habetur in septem exemplaribus nostris. BALUZ.

"Fortified." So it is written in five of our manuscripts and four English ones, and also in the old editions. Manutius put "monitum" (warned). Morel restored the old reading. Pamelius and the rest preferred "monitum," a reading which, to hide nothing, is found in seven of our copies. Baluze.

(printed under page 479)

(81) ‹anchor: Frater charissime› · call in col 856 (after "Cognovimus, frater charissime")

Frater charissime. Multum se hic frustra torquet is qui notas adjecit ad editionem Manutianam ut molliat asperitatem quam sibi visus est deprehendisse in his Cypriani verbis, tamquam ex iis colligi posset illum non posuisse discrimen inter episcopum Romanum et caeteros. Si notator ille ad mores veterum temporum respexisset, facile se ab ea difficultate explicavisset. Vide quae de hoc argumento dicta a nobis sunt ad Epistolam XLI, pag. 429. BALUZ.

"Dearest brother." The man who added notes to the Manutius edition torments himself here a great deal, in vain, to soften a harshness he thought he had found in these words of Cyprian, as if one could gather from them that he made no distinction between the bishop of Rome and the others. Had that annotator looked to the customs of ancient times, he would easily have freed himself from that difficulty. See what we have said on this subject at Letter XLI, p. 429. Baluze.

(printed under page 479)

(82) ‹anchor: de fratrum confessione› · call in col 856

Confessione, at Baluzius, consensione. Cum (continues)

"By confession"; but Baluze: "by agreement." Since (continues)

(printed under page 479)

Editors' prose

- The date line ANNO CHRISTI CCLII., the concordance of editions "(Erasm. I. 1; … Galland. III, p. 360.)" and the ARGUMENTUM of Epistola XIII, set in layer 1 in their place: editors' matter, not Cyprian's.

Page

running head: CORNELII PAPÆ (cut off at left) and column number 856
marginal letters: A ‹beside "esse. Qui cum Christo non est"›; B ‹beside "rare mutuo debeant exponit" (end of the ARGUMENTUM)›; C ‹beside "trum confessione (82) crevisse"›; D beside the page-foot notes
old-edition numerals: 830 before "ARGUMENTUM"
other: the end of Epistola XII ("esse. Qui cum Christo … semper bene valere."), the date, the concordance and the ARGUMENTUM were left out of the imported reading R0558 and were set in QA (Q2b) from the page.

PL 3:857

populum suaseris fieri, dum primus paratus est pro omnibus confiteri: ut non inveniamus quid prius praedicare in vobis debeamus, utrumne tuam promptam et stabilem fidem, an inseparabilem fratrum charitatem. Virtus illic episcopi praecedentis publice comprobata est, adunatio sequentis fraternitatis ostensa est. Dum apud vos unus animus et una vox est, Ecclesia omnis Romana confessa est.

persuaded the people to become a confessor, while you were first ready to confess for all: so that we do not find what we ought to proclaim first in you, whether your prompt and steadfast faith, or the inseparable love of the brothers. There the courage of the bishop going before was publicly proven; the union of the brotherhood following was shown. While among you there is one mind and one voice, the whole Roman Church has confessed.

II. Claruit, frater charissime, fides quam de vobis beatus Apostolus praedicavit. Hanc laudem virtutis et roboris firmitatem jam tunc in spiritu praevidebat, et preconio futurorum merita vestra contestans, dum parentes laudat, filios provocabat. Dum sic unanimes, dum sic fortes estis, magna et caeteris fratribus unanimitatis et fortitudinis exempla tribuistis. Docuistis granditer Deum timere, Christo firmiter adhaerere, plebem sacerdotibus in periculo jungit, in persecutione fratres a fratribus non separari; concordiam simul junctam vinci omnino non posse; quidquid simul petitur a cunctis, Deum pacis pacificis exhibere. Prosilierat adversarius terrore violento

II. There has shone forth, most dear brother, the faith which the blessed Apostle proclaimed of you. This praise of courage and firmness of strength he already then foresaw in the spirit, and, attesting your merits by the proclamation of things to come, while he praises the parents he was calling forth the sons. While you are thus of one mind, while you are thus brave, you have given great examples of unanimity and of courage to the other brothers also. You have taught them to fear God greatly, to cleave firmly to Christ, that the people should be joined to the priests in danger, that brothers should not be separated from brothers in persecution; that concord joined together cannot be conquered at all; and that whatever is sought by all together, the God of peace grants to the peaceable. The adversary had leapt forth with violent terror

Editors' notes and page, col. 857

Variae lectiones

(printed under page 480) (⁵⁸) ‹anchor: not visible› · call in col 857 Claruit, frater carissime Lam. Lin. N. C. 1, 2.

"Claruit, frater carissime" (has shone forth, dearest brother): Lambeth, Lincoln, New College 1, 2.

(printed under page 480) (⁵⁹) ‹anchor: not visible› · call in col 857 Filios provocat Vindel. Voss. Corb.

"Filios provocat" (challenges the sons): Vindelinus's edition, Vossius, Corbie.

(printed under page 480) (⁶⁰) ‹anchor: not visible› · call in col 857 Sic. Foss. Mic. Vict.

So the Fossés, Saint-Michel and Saint-Victor manuscripts.

(printed under page 480) (⁶¹) ‹anchor: not visible› · call in col 857 Eodem turbatus et pulsus Bod. 3. Impetu repulsus Lam. Ebor. Bod. 2.

"Eodem turbatus et pulsus" (by the same, thrown into confusion and driven back): Bodleian 3. "Impetu repulsus" (repulsed by the onset): Lambeth, York, Bodleian 2.

(printed under page 480) (⁶²) ‹anchor: not visible› · call in col 857 Et quasi minus paratos Lam. Ebor. Bod. 2.

"Et quasi minus paratos" (and as if less prepared): Lambeth, York, Bodleian 2.

(printed under page 480) (⁶³) ‹anchor: not visible› · call in col 857 Nam primo aggressu Bod. 3.

"Nam primo aggressu" (for at the first assault): Bodleian 3.

(printed under page 480)

(83) ‹anchor: not visible› · call in col 857

Frater charissime. Ita in laudato codice Colb., ut in quatuor Anglic. In aliis autem, fratres charissimi. Tum in Corb. fides quam vobis, si praepositione de. Mox in Compend. providebat non, praevidebat. Eadem ratione Romani ex eo, quod eorum fides ab Apostolo laudata est, commendantur Epist. XII, n. 13, Ipse Clerus Romanus, his Apostoli laudibus stimulatus ad Cyprianum Epist. XXXI rescribit : Nec tantas de nobis laudes Apostolus protulisset dicendo, « quia fides vestra praedicatur in toto mundo. » nisi jam exinde vigor iste radices fidei de temporibus illis mutuatum fuisset ; quarum laudum et gloriae degenerem fuisse maximum crimen est. COUSTANT. — Fratres charissimi. Decem libri nostri veteres, tres Anglici, et excerpta Flori, tum etiam editio Manutii, praeferunt frater charissime. Quod jam adnotavimus frequenter actitatum fuisse ab antiquis librariis in exemplaribus operum sancti Cypriani. Utraque lectio bona est. Nam quamvis epistola scripta sit ad Cornelium, tamen Cyprianus identidem sermonem suum convertit ad omnem Ecclesiam Romanam. Sic apud sanctum Gregorium lib. I, Epist. XXV, scripta ad Joannem Constantinopolitanum, Eulogium Alexandrinum, et caeteros, eo quod editiones habent, unde, fratres charissimi, codex Moyssiacensis praefert frater charissime. Atque ita legendum esse hinc constat quod cum epistola illa scripta sit a paribus ad episcopos illos, necesse erat unumquemque eorum appellari in singulari. Obiter hic admoneo Epistolam Alexandri III pro monasterio Piscariensi sive Casauriensi editam in tomo quinto Spicilegii Dacheriani. pag. 425, ita emendari debere ut post Firmamo episcopo legatur consequenter salutem et apostolicam benedictionem. Quanto et ea quae interjacent reponenda sunt statim post epistolam, prout, etiam a Joanne Berardi adnotatum est in Chronico. Unde et in chartulario ex quo epistola illa edita est, vox similiter semper scripta est cum minio. BALUZ.

"Dearest brother." So in the Colbert manuscript cited, as in four English ones; in the others, "dearest brethren." Then in the Corbie, "the faith which to you," without the preposition "de" (about). Shortly after, in the Compiègne, "providebat" (provided), not "praevidebat" (foresaw). In the same way the Romans are commended in Letter 12, n. 13, because their faith was praised by the Apostle. The Roman clergy itself, spurred by these praises of the Apostle, writes back to Cyprian in Letter 31: "Nor would the Apostle have uttered such praises of us, saying, 'because your faith is proclaimed in the whole world,' unless this vigour had from then on drawn the roots of faith from those times; and to have fallen away from that praise and glory is the greatest crime." Coustant. — "Dearest brethren." Ten old books of ours, three English ones and the excerpts of Florus, and also the edition of Manutius, have "dearest brother," which, as we have already noted, was often done by the old copyists in the copies of Saint Cyprian's works. Both readings are good. For although the letter was written to Cornelius, Cyprian repeatedly turns his speech to the whole Roman Church. So in Saint Gregory, book I, Letter 25, written to John of Constantinople, Eulogius of Alexandria and the rest, where the editions have "wherefore, dearest brethren," the Moissac manuscript has "dearest brother." And that it should be read so is clear from this: since that letter was written by equals to those bishops, each of them had to be addressed in the singular. By the way, I note here that the letter of Alexander III for the monastery of Pescara or Casauria, published in volume five of d'Achery's Spicilegium, p. 425, must be corrected so that after "to bishop Firmamus" there follows "greeting and apostolic blessing"; and "Quanto" and what lies between must be put back immediately after the letter, as Giovanni di Berardo also noted in the Chronicle. Hence in the cartulary from which that letter was published the word "similiter" (likewise) is always written in red. Baluze.

(printed under page 480)

PL 3:858

Christi castra turbare; sed quo impetu venerat, eodem impetu pulsus est; et quantum formidinis et terroris attulit, tantum fortitudinis inventi et roboris. Supplantare se iterum posse crediderat Dei servos, et velut tirones et rudes, quasi minus paratos et minus cautos, solito suo more concutere. Unum primo aggressus, ut lupus ovem secernere a grege, ut accipiter columbam ab agmine volantium separare tentaverat; nam cui non est adversus omnes satis virium, circumvenire quaerit solitudinem singulorum. Sed retusus adunati exercitus fide pariter et vigore, intellexit milites Christi vigilare jam sobrios, et armatos ad praelium stare; vinci non posse, mori posse; et hoc ipso invictos esse, quia mori non timent; nec repugnare contra impugnantes, cum occidere innocentibus nec nocentes liceat, sed prompte et animas et sanguinem tradere: ut cum tanta in saeculo malitia et saevitia grassetur, a malis et saevis velocius recedatur, Quale illud fuit sub oculis Dei spectaculum gloriosum? quale, in conspectu Christi ejus Ecclesiae suae gaudium, ad pugnam quam tentaverat hostis inferre,

to throw the camp of Christ into confusion; but with the same onset with which he had come, he was driven back; and as much fear and terror as he brought, so much courage and strength did he find. He had believed that he could again trip up the servants of God, and after his usual manner shake them, as if they were recruits and untrained, as if they were less prepared and less wary. Having attacked one first, he had tried, as a wolf does, to cut off a sheep from the flock, as a hawk does, to separate a dove from the company of those flying; for he who has not strength enough against all seeks to get round the solitude of individuals. But beaten back by the faith and vigour alike of the united army, he understood that the soldiers of Christ now keep watch soberly and stand armed for battle; that they cannot be conquered, though they can die; and that by this very fact they are unconquered, because they do not fear to die; and that they do not fight back against those who attack them, since it is not lawful for the innocent to kill even the guilty, but that they readily give up both their lives and their blood: so that, since so great malice and savagery rages in the world, they may the more swiftly withdraw from the wicked and the savage. What a glorious spectacle was that under the eyes of God! what a joy for His Church in the sight of His Christ, that to the battle which the enemy had attempted to bring on,

Editors' notes and page, col. 858

Footnotes

(⁶⁴) ‹anchor: dium, ad pugnam› · call in col 858 Superare tentaverat Bod. 3.

"Superare tentaverat" (had tried to overcome): Bodleian 3.

(printed under page 480) (⁶⁵) ‹anchor: not visible› · call in col 858 Innocenti Lam. Bod. 2.

"Innocenti" (to the innocent): Lambeth, Bodleian 2.

(printed under page 480) (⁶⁶) ‹anchor: not visible› · call in col 858 Et ejus Ecclesiae gaudium summum Corb. Bod. 3. Ebor. Lin, NC. 1, 2. Christi et Ecclesiae suae. Foss. Mic.

"Et ejus Ecclesiae gaudium summum" (and the highest joy of his Church): Corbie, Bodleian 3, York, Lincoln, New College 1, 2. "Christi et Ecclesiae suae" (of Christ and of his Church): Fossés, Saint-Michel.

Variorum notae

(printed under page 480)

(84) ‹anchor: not visible› · call in col 858

Vinci omnino. Haec postrema vox, quae mihi videtur superflua, deest in libro Beccensi et in editionibus Manutii et Morellii. BALUZ.

"To be conquered at all." This last word, which seems superfluous to me, is missing in the Bec manuscript and in the editions of Manutius and Morel. Baluze.

(printed under page 480)

(85) ‹anchor: not visible› · call in col 858

Pulsus est et victus. Addidimus istud auctoritate trium veterum exemplarium. Unum Bodleianum habet turbatus et pulsus. BALUZ.

"He was driven back and conquered." We added this on the authority of three old copies. One Bodleian has "thrown into confusion and driven back." Baluze.

(printed under page 480)

(86) ‹anchor: not visible› · call in col 858

Accipiter. Duo libri veteres habent acceptor. Quod idem est. Vide tom. II Capitularium, p. 684, 650, 830. BALUZ.

"Hawk." Two old books have "acceptor," which is the same thing. See volume II of the Capitularies, pp. 684, 650, 830. Baluze.

(printed under page 480)

(87) ‹anchor: not visible› · call in col 858

Nec repugnare. Illud nec repugnare, non ad proximum verbum timent, sed a superius intellexit refertur : hoc est, intellexit milites Christi nequaquam vim vi repellere. Subinde in vulgatis nocentem, in ms. Colb. nocente. Reliquae orationi magis congruit quod in Corb. nocentes. Haec Cypriani verba attendant, qui nocentes occidere Christianis leviori de causa permittunt. COUSTANT.

"Nor to resist." That "nor to resist" refers not to the nearest verb "they fear" but to the earlier "he understood": that is, he understood that the soldiers of Christ by no means repel force with force. Then in the printed texts "nocentem" (the guilty man), in the Colbert manuscript "nocente." The reading of the Corbie, "nocentes" (the guilty), suits the rest of the sentence better. Let those heed these words of Cyprian who allow Christians to kill the guilty for a lighter cause. Coustant.

(printed under page 480)

(88) ‹anchor: not visible› · call in col 858

In conspectu Christi. Ex mss. Colb. et Corb. revocamus ejus, quod in vulgatis deerat. Huic tamen vocabulo, (continues)

"In the sight of Christ." From the Colbert and Corbie manuscripts we restore "his," which was missing in the printed texts. To this word, however, (continues)

(printed under page 480)

(89) ‹anchor: not visible› · call in col 858

Christi Ecclesiae. Multum variant in hoc loco libri veteres (continues)

"Of the Church of Christ." The old books vary greatly in this place (continues)

(printed under page 480)

Page

running head: EPISTOLAE. 858
marginal letters: A ‹Christi castra turbare›; B ‹timent; nec repugnare› / ‹occidere innocentibus› (placement between these lines); C ‹codex Moyssiacensis› (Variorum notae); D ‹num habet turbatus et pulsus› (Variorum notae)
old-edition numerals: 832 before ‹separare›
the text prints the note call (85) a second time after ‹nec repugnare›; the note it points to is (87) Nec repugnare. The comma before ‹Quale illud fuit› stands as printed.

PL 3:859

non singulos milites, sed tota simul castra prodisse? Omnes enim constat venturos fuisse, si audire potuissent; quando occurrerit properanter et venerit, quisquis audivit. Quot illic lapsi gloriosa confessione sunt restituti? Steterunt fortes, et ipso dolore poenitentia facti ad praelium fortiores: ut appareat nuper subitatos esse, et novae atque insuetae rei pavore trepidasse; rediisse ad se posmodum fidem veram, et vires suas de Dei timore collectas ad omnem patientiam constanter et firmiter roborasse, nec jam stare ad criminis veniam, sed ad passionis coronam.

not individual soldiers but the whole camp together came forth? For it is agreed that all would have come, if they had been able to hear; since whoever heard ran out in haste and came. How many of the lapsed there were restored by a glorious confession? They stood brave, and were made braver for battle by the very sorrow of penitence, so that it is clear that they had lately been taken by surprise, and had trembled with dread of a new and unaccustomed thing; but that afterwards true faith returned to them, and that their strength, gathered from the fear of God, was steadfastly and firmly strengthened to all endurance, and that they now stand not for the pardon of their crime, but for the crown of their suffering.

Editors' notes and page, col. 859

Footnotes

(printed under page 481)

(90) ‹anchor: not visible› · call in col 859

Subitatos, id est, ut statim explicat Cyprianus, novae atque insuetae rei pavore trepidantes, sicut sanctus Hieronymus in Epistola ad sanctum Augustinum de reprehensione Petri ait : Fortissimos quosque milites subita bella conturbant ; et Tacitus, lib. XV Annalium ait : etiam fortes viros subitis terreri ; et lib. I Historiarum : Subitus pavor exterruit. Caesar lib. I Commentariorum de bello Gallico : Nemo est tam fortis qui non rei novitate perturbetur. A, Hirtius de bello Alexandrino : Cujus rei subita trepidatio magnum terrorem attulit nostris. T. Livius, lib. III : Urbi quoque Romae ingens praebitus terror, magis in re subita quam ad arcendam vim parum virium esset. Virgilius, lib. VII Aeneidos : / Ut belli signum Laurenti Turnus ab arce / Extulit et rauco strepuerunt cornua cantu, / Utque acres concussit equos, atque impullit arma, / Extemplo turbati animi. / Dio Cassius, initio libri XLII, agens de misero statu Pompeii post pugnam Pharsalicam, ait ea quae hominibus praeter exspectationem ac quam maxime inopinato accidunt, ea et animos eorum dejicere et rationem conturbare. Ennodius in Panegyrico : Labascit fortium constantia quoties formidanda oculis ingeruntur. Nonius Marcellus : Subiti dictum pro repentini. Rursum Cyprianus in libro adversus Demetrianum, pag. 224, et lib. III Testimoniorum, cap. 16, referens hunc locum ex capite quinto libri Sapientiae : Videntes turbabuntur timore horribili, et mirabuntur in subitatione insperatae salutis. Ubi vide notas BALUZ.

"Taken by surprise," that is, as Cyprian at once explains, trembling with fear at a new and unaccustomed thing; as Saint Jerome says in the Letter to Saint Augustine on the rebuke of Peter: "Sudden wars throw even the bravest soldiers into confusion"; and Tacitus, Annals XV, says "that even brave men are terrified by sudden events"; and Histories I: "A sudden panic terrified them." Caesar, Gallic War I: "No one is so brave as not to be disturbed by the novelty of a thing." Aulus Hirtius, Alexandrian War: "The sudden alarm at this brought great terror to our men." Livy, book III: "At Rome too great terror was caused, more from the suddenness of the thing than because there was too little strength to ward off force." Virgil, Aeneid VII: "When Turnus raised the signal of war from the Laurentine citadel, and the horns blared with hoarse note, and he roused his fierce horses and clashed his arms, at once minds were thrown into confusion." Dio Cassius, at the beginning of book XLII, treating of Pompey's wretched state after the battle of Pharsalus, says that things which happen to men contrary to expectation and most unforeseen both cast down their spirits and confound their reason. Ennodius in the Panegyric: "The constancy of the brave wavers whenever fearful things are thrust before their eyes." Nonius Marcellus: "subiti" is said for "repentini" (sudden). Again Cyprian, in the book Against Demetrianus, p. 224, and Testimonies III, ch. 16, citing this place from Wisdom ch. 5: "Seeing it, they shall be troubled with terrible fear, and shall be amazed at the suddenness of unhoped-for salvation." See the notes there. Baluze.

(printed under page 481)

(91) ‹anchor: not visible› · call in col 859

Stare ad criminis. Poenitentiae hic notatur status seu situs, de quo rursum Cyprianus Epist. LII, seu LV ad Antonianum ita loquitur : Aliud est ad veniam stare, aliud ad gloriam pervenire. COUSTANT.

"To stand at [the confession] of the crime." The standing, or position, of penance is marked here, of which Cyprian speaks again in Letter 52, or 55, to Antonianus: "It is one thing to stand for pardon, another to come to glory." Coustant.

(92/93) (continued; number and lemma above the crop) ‹anchor: not visible› · call in col 860 [...] atque eam lectionem esse rectissimam. Vetus quoque Remigianus eam habet, itemque editio Morelliana. Pro quo scriptum est in codice Gratianopolitano physicae. Sane vidi scriptum philosophiae in tredecim codicibus antiquis. Et tamen praefero lectionem quam Rigaltius ait esse rectissimam, ea etiam de causa quod Tertullianus frequenter dicit sophiam, et quia Lactantius lib. III, cap. 16. ait : Nos ab hac calumnia immunes ac liberi sumus, qui philosophiam tollimus, quia humanae cogitationis inventio est ; sophiam defendimus. quia divina traditio est. eamque ab omnibus suscipi oportere testamur. Marius Victorinus in hymno de Trinitate, loquens de Christo : / Seminatas saeclis animas inrigans scitis sophiae : / Sophia autem cum sit Christus, idem Christus, Filius docet. / Item Petrus Abaelardus, lib. III Theologiae Christianae, cap. 4 : Hoc enim docere rectae sophiae incarnandae reservatum erat. Tertullianus in capite 4 libi I ad Nationes, primam sapientiam, ut explicat Jacobus Gothofredus, vocat Religionem Christianam, quae ad verum Deum, relictis idolis, convertitur. / Ad hanc fortassis a Lactantio commemoratam duplicem philosophiam respexit Joannes VIII papa in prologo concilii Romani, ubi, inter caeteras laudes quibus ornat Carolum Calvum imperatorem, ait illum honorare sacerdotes Domini et ad utramque philosophiam informare. Aliud est gemina scientia in narratione de electione Gregorii papae VII, ubi scribitur fuisse geminae scientiae prudentia pollens ; et in Chronico Sancti Benigni Divionensis, ubi Halinardus archiepiscopus Lugdunensis dicitur efficacissime claruisse gemina scententia, itemque in Chronico Besuensi, in quo Robertus episcopus Lingonensis dicitur geminae scientiae eloquentia floruisse. Denique in vetustissima scheda Ruthenensi, quae videtur esse fragmentum Vitae sancti Gausberti, abbatis Montis Salvii in finibus Ruthenorum et Arvenorum, Hugo, episcopus Diensis, qui diu fuit (continues)

[...] and that this reading is the most correct. The old Saint-Remi manuscript also has it, and likewise Morel's edition. In its place the Grenoble manuscript has "physicae" (of natural philosophy). Indeed I have seen "philosophiae" written in thirteen ancient manuscripts. And yet I prefer the reading which Rigault says is most correct, for this reason too, that Tertullian often says "sophia," and because Lactantius, III, 16, says: "We are immune and free from this slander, who do away with philosophy because it is an invention of human thought; we defend sophia (wisdom) because it is a divine tradition, and we testify that it ought to be received by all." Marius Victorinus in the hymn On the Trinity, speaking of Christ: "Watering with the lore of wisdom the souls sown in the ages: since Christ is Wisdom, the same Christ, the Son, teaches." Likewise Peter Abelard, Christian Theology III, ch. 4: "For to teach this was reserved for the right Wisdom that was to become incarnate." Tertullian in ch. 4 of To the Nations I calls the Christian Religion, which turns to the true God after leaving idols, the first wisdom, as Jacques Godefroy explains. / Perhaps Pope John VIII had in view this twofold philosophy mentioned by Lactantius in the prologue to the Roman council, where, among the other praises with which he adorns the emperor Charles the Bald, he says that he honours the priests of the Lord and forms them in both philosophies. "Twin knowledge" is another thing, in the account of the election of Pope Gregory VII, where it is written that he was "strong in the prudence of twin knowledge"; and in the Chronicle of Saint-Bénigne of Dijon, where Halinard, archbishop of Lyons, is said "to have shone most effectively in twin learning"; likewise in the Chronicle of Bèze, in which Robert, bishop of Langres, is said "to have flourished in the eloquence of twin knowledge." Finally, in a very old leaf from Rodez, which seems to be a fragment of the Life of Saint Gausbert, abbot of Montsalvy on the borders of the Ruteni and the Arverni, Hugh, bishop of Die, who was long (continues)

(printed under page 481)

PL 3:860

III. Quid ad haec Novatianus, frater charissime? Utrumne jam deponit errorem? an vero, qui dementium mos est, ipsis bonis et prosperis nostris plus adactus est ad furorem; et quo magis ac magis dilectionis ac fidei crescit hic gloria, illic dissensionis et zeli recrudescit insania; nec vulnus suum miser curat, sed adhuc gravius et se et suos vulnerat; in perniciem fratrum lingua sua perstrepens, et facundiae venenatae jacula contorquens; magis durus saecularis philosophiae pravitate, quam philosophiae Dominicae lenitate pacificus; desertor Ecclesiae, misericordiae

III. What then does Novatian say to this, most dear brother? Does he now lay aside his error? Or rather, as is the way of the mad, has he been driven the more to fury by our very blessings and prosperity; and the more this glory of love and faith grows here, the more there the madness of dissension and jealousy breaks out afresh; nor does the wretched man tend his own wound, but wounds himself and his own yet more grievously; clamouring with his tongue to the ruin of the brothers, and hurling the darts of a poisoned eloquence; more hardened by the depravity of worldly philosophy than made peaceable by the gentleness of the Lord's philosophy; a deserter of the Church, an enemy of mercy,

Editors' notes and page, col. 860

Footnotes

(94) ‹anchor: not visible› · call in col 860

Pacificus. Corb. ms. sacrificus. Verius alii libri, pacificus. Hic Novatiano exprobratur duritia Stoicorum, qui misericordia commoveri nesciebant. COUSTAVT.

"Peaceable." The Corbie manuscript: "sacrificing." The other books, more truly, "peaceable." Here Novatian is reproached with the hardness of the Stoics, who knew not how to be moved by mercy. Coustant.

(printed under page 481)

PL 3:861

hostis, interfector poenitentiae, doctor superbiae, veritatis corruptor, perditor charitatis? Agnoscitne jam qui sit sacerdos Dei, quae sit Ecclesiae et domus Christi, qui sint Dei servi quos diabolus infestet, qui sint Christiani quos Antichristus impugnet? Neque enim quaerit illos quos jam subegit, aut gestit evertere quos jam suos fecit. Inimicus et hostis Ecclesiae quos alienavit ab Ecclesiae et foras duxit, ut captivos et vinctos contemnit, et praeterit eos, et pergit lacessere, in quibus Christum cernit habitare.

a slayer of penitence, a teacher of pride, a corrupter of truth, a destroyer of love? Does he now recognize who is a priest of God, what is the Church and the house of Christ, who are the servants of God whom the devil besets, who are the Christians whom Antichrist assails? For he does not seek out those whom he has already subdued, nor does he strive to overthrow those whom he has already made his own. The enemy and foe of the Church despises those whom he has estranged from the Church and led outside it, as captives and bound men, and passes them by, and goes on to harass those in whom he discerns that Christ dwells.

IV. Quanquam et si aliquis ex talibus fuerit apprehensus, non est quod sibi quasi in confessione nominis blandiatur: cum constet, si occisi ejusmodi extra Ecclesiam fuerint, fidei coronam non esse, sed poenam potius esse perfidiae; nec in domo Dei inter unanimes habitaturos esse, quos

IV. And yet even if any of such men should be seized, he ought not to flatter himself as it were in the confession of the Name: since it is agreed that, if men of this sort should be slain outside the Church, it is not the crown of faith, but rather the penalty of faithlessness; nor will they dwell in the house of God among those of one mind, those whom

Editors' notes and page, col. 861

Footnotes

(95) ‹anchor: et vinctos› · call in col 861

Vinctos. In quatuor mss. victos. Rigaltius ex his ostendi observat, Novatianum immerito a suis pro martyre habitum. Hinc certe probatur, schismaticum illum nihil molestiae pertulisse, cum Gallus adversus Cornelium et sanae doctrinae sectatores fureret. Cur vero ita cum illo actum sit, valde subtili ratione Cyprianus exponit. Unde non sinit vir sanctus, ut in turbulento tempore veritatem ab ea parte stare judicemus, quae persecutionis, expers pace frueretur. Sed ne quis perfidus inde sibi blandiatur, quod persecutionem sustineat, hanc interdum perfidiae poenam censeri debere statim docet. COUSTANT. - Victos. Ita scribendum esse existimavi pro eo quod posteriores editiones habent vinctos. Nam, quamvis utraque lectio bona sit, standum esse videtur auctoritati veterum editionum et decem veterum exemplarium. Ita etiam habet editio Morelliana. BALUZ.

"Bound." In four manuscripts "victos" (conquered). Rigault observes that these show that Novatian was undeservedly held a martyr by his followers. Certainly this proves that that schismatic suffered no trouble when Gallus raged against Cornelius and the followers of sound doctrine. Why things went so with him, Cyprian explains with a very subtle reason. Hence the holy man does not allow us to judge, in a turbulent time, that the truth stands on the side which, exempt from persecution, was enjoying peace. But lest any faithless man flatter himself because he suffers persecution, he at once teaches that this must sometimes be reckoned the punishment of faithlessness. Coustant. — "Conquered." I thought it should be written so, instead of "vinctos" (bound), which the later editions have. For though both readings are good, it seems we must stand by the authority of the old editions and ten old copies. Morel's edition also has it so. Baluze.

(printed under page 482)

(96) ‹anchor: confessione nominis› · call in col 861

Confessione nominis. Duo mss. August. in confessionis nomine. Retinendum in confessione nominis, subaudia voce Domini, quam Cyprianus reticere solet. Ita Epist. LII, seu LV, ad Antonian., post med. : Etsi occisus, inquit, PROPTER NOMEN, postmodum fuerit extra Ecclesiam constitutus, et ab unitate atque charitate divisus coronari in morte non poterit. Et sub finem ejusdem Epistolae : Christi Ecclesiam dissipantes, nec si occisi pro NOMINE foris fuerint, admitti secundum Apostolum possunt ad Ecclesiae pacem quando nec Spiritus nec Ecclesiae tenuerunt unitatem, Rursus supra, Epist. XI, n. 2, ad Cornelium scribit : Quomodo docemus aut provocamus eos in CONFESSIONE NOMINIS sanguinem suum fundere ? et num. 4 : Quando autem dicat in traditis atque in CONFESSIONE NOMINIS constitutis Spiritum loqui, etc. COUSTANT.

"In the confession of the name." Two Augustinian manuscripts: "in the name of confession." "In the confession of the name" is to be kept, with the word "of the Lord" understood, which Cyprian is accustomed to leave unsaid. So Letter 52, or 55, to Antonianus, after the middle: "Even if he be killed," he says, "for the NAME, being afterwards set outside the Church and divided from unity and charity, he cannot be crowned in death." And towards the end of the same Letter: "Those who scatter the Church of Christ, even if they are killed outside for the NAME, cannot, according to the Apostle, be admitted to the peace of the Church, since they have kept the unity neither of the Spirit nor of the Church." Again above, Letter 11, n. 2, he writes to Cornelius: "How do we teach or urge them to shed their blood in the CONFESSION OF THE NAME?" and n. 4: "But when he says that the Spirit speaks in those handed over and set in the CONFESSION OF THE NAME," etc. Coustant.

(printed under page 482)

Variae lectiones

(printed under page 482) (⁷²) ‹anchor: interfector poenitentiae› · call in col 861 Interceptor poenitentiae Lin.

"Interceptor poenitentiae" (an interceptor of penitence): Lincoln.

(printed under page 482) (⁷³) ‹anchor: perditor charitatis› · call in col 861 Proditor charitatis Lin. Perditor castitatis NC. 1. Pem. Lam. Bod. 2.

"Proditor charitatis" (a betrayer of love): Lincoln. "Perditor castitatis" (a destroyer of chastity): New College 1, Pembroke, Lambeth, Bodleian 2.

(printed under page 482) (⁷⁴) ‹anchor: Agnoscitne jam› · call in col 861 Agnoscis ne Bod. 3.

"Agnoscis ne" (do you recognize): Bodleian 3.

(printed under page 482) (⁷⁵) ‹anchor: quos alienavit› · call in col 861 Quos abalienavit Lam. Bod. 2.

"Quos abalienavit" (whom he has alienated): Lambeth, Bodleian 2.

(printed under page 482) (⁷⁶) ‹anchor: et vinctos› · call in col 861 Victos Thu. Foss. Vict.

"Victos" (conquered): the Thou, Vossius and Vict. manuscripts.

(printed under page 482) (⁷⁷) ‹anchor: confessione nominis› · call in col 861 Confessionis nomine Lin. NC. 2.

"Confessionis nomine" (in the name of confession): Lincoln, New College 2.

(printed under page 482)

Page

running head: 861 EPISTOLÆ.
marginal letters: A ‹cordiae hostis, interfector›; B ‹domo Dei inter unanimes› (letter printed level with the last two lines of the text block); C ‹scientia in Epistola dedicatoria› and D ‹bere statim docet› (beside the Variorum notae at the page foot, not the text)
old-edition numerals: 825 after ‹et praeterit eos, et›
other: the column opens with the tail "cordiae" of "misericordiae", set whole at the end of col 860; the Variorum notae under page 482 open with the end of an earlier note ("diu fuit apostolicae Sedis legatus in Gallia ... in utroque jure. BALUZ."), whose call stands on an earlier page, so it belongs to that column's notes file and is not set here; notes (97) and (68) and variants 78–79 under page 482 have their calls in col 862.
misprints kept as printed (source): "ab Ecclesiae" (for "ab Ecclesia").

PL 3:862

videmus de pacifica et divina domo furore discordiae recessisse.

we see to have withdrawn from the peaceful and divine home through the madness of discord.

V. Hortamur plane, quantum possumus, frater charissime, pro charitate mutua qua nobis invicem cohaeremus, ut quoniam providentia Domini monentis instruimur, et divinae misericordiae consiliis salubribus admonemur appropinquare jam certaminis et agonis nostri diem, jejuniis, vigiliis, orationibus insistere cum omni plebe non desinamus, Incumbamus gemitibus assiduis et deprecationibus crebris. Haec sunt enim nobis arma coelestia, quae stare et perseverare fortiter faciunt: haec sunt numimenta spiritalia et tela divina, quae protegunt. Memores nostri invicem simus, concordes atque unanimes, utrobique pro nobis semper oremus, pressuras et angustias mutua charitate relevemus. Et si quis istinc nostrum prior

V. We exhort you earnestly, as much as we can, most dear brother, by the mutual love by which we cleave to one another, that, since we are instructed by the providence of the Lord Who warns us, and are admonished by the saving counsels of the divine mercy, that the day of our contest and struggle is already drawing near, we cease not to persist, with all the people, in fastings, in vigils, in prayers. Let us apply ourselves to unceasing groanings and frequent supplications. For these are our heavenly arms, which make us stand and persevere bravely; these are the spiritual defences and divine weapons which protect us. Let us be mindful of one another, of one heart and one mind; on both sides let us always pray for one another, let us relieve our pressures and straits by mutual love. And if any one of us going hence first

Editors' notes and page, col. 862

Footnotes

(97) ‹anchor: not visible› · call in col 862

Appropinquare Codex Michaelinus et Gratianopolitanus et quatuor Anglici habent appropinquante jam certaminis et agonis vestri die. Sic etiam editio Morelliana et codex Beccensis. BALUZ.

"To draw near." The Saint-Michel and Grenoble manuscripts and four English ones have "the day of your contest and struggle now drawing near." So also Morel's edition and the Bec manuscript. Baluze.

(printed under page 482)

(68) ‹anchor: not visible› · call in col 862

Et si quis hinc nostrum prior, etc. Patet ex hoc loco Cyprianum sensisse et credidisse sanctos etiam defunctos pro vivis orare, quod ipsum sed paulo obscurius indicat tom. II, lib de Mortalit.. cum dicit de futura vita agens : Frequens nos illic turba desiderat jam de sua immortalitate secura, et adhuc de nostra incolumitate sollicita. Similia habent Origenes Hom. 3 in Cantica et in Gen. ; D. Potamiena apud Eusebium lib. VI Hist eccles. c. 5 ; D. Petrus Epistolae suae Canonicae cap. I, juxta expositionem Graecorum quorumdam, narrante Oecumenio, cum dicit : Dabo autem operam et frequenter, habere vos post obitum meum ut horum memoriam faciatis. Satis etiam ex hoc ipso loco colligitur jam tum invocationem quoque sanctorum in usu fuisse, imo infra, tom. II, lib Disc et hab Virg. preces sanctarum Virginum post hanc vitam implorat, dicens : Durate fortiter, spiritaliter pergite, pervenite feliciter, tantum tunc mementote nostri cum incipiet in vobis virginitas honorari. Quod de honore post hanc vitam intelligi, satis indicant praeced. verba : majore et meliore parte praecedetis, et illud . pervenite feliciter. Quare calumniari perspicuum est illos, qui ante divi Gr. aetatem illam usitatam in Ecclesia negant, praesertim cum eam reperire sit etiam apud Syn. VII. can, 7, et sextam in fine ; Victor. Africanum, lib. III de Persecut. Vandal. ; D. Fulgentium, serm. de Laudibus Mariae in partu Salvat ; Petrum Chrysolog., hom. VII ; Theodoret, de Graecor. Affect., lib. VII ; Leonem Magnum, sermon. 2 et 6, de de jejun. in Oct. Apostolor., Caesarium in homil. in litaniis ; Aug., lib. VII de Bapt., cap. 2, serm. de morte Cypriani, serm. (continues)

"And if one of us goes hence first," etc. It is clear from this place that Cyprian held and believed that the saints, even when departed, pray for the living; which he also indicates, though a little more obscurely, in volume II, the book On Mortality, when he says, treating of the future life: "A great crowd longs for us there, already secure of its own immortality and still anxious for our safety." Similar things are in Origen, Homily 3 on the Song of Songs and on Genesis; Saint Potamiaena in Eusebius, Ecclesiastical History VI, ch. 5; Saint Peter in his Canonical Epistle, ch. 1, according to the interpretation of certain Greeks reported by Oecumenius, when he says: "And I will endeavour that you may often, after my death, have these things in remembrance." From this very place it is also gathered well enough that the invocation of the saints too was already then in use; indeed below, volume II, in the book On the Dress of Virgins, he implores the prayers of the holy Virgins after this life, saying: "Endure bravely, go on spiritually, arrive happily; only remember us then, when virginity begins to be honoured in you." That this is to be understood of honour after this life the preceding words show well enough, "you will go before us, the greater and better part," and that "arrive happily." So it is plain that those slander who deny that it was customary in the Church before the age of Saint Gregory, especially since it is to be found also in the Seventh Synod, canon 7, and at the end of the sixth [session]; in Victor of Africa, On the Vandal Persecution III; Saint Fulgentius, sermon On the Praises of Mary in the birth of the Saviour; Peter Chrysologus, homily 7; Theodoret, On the Affections of the Greeks VII; Leo the Great, sermons 2 and 6 On the fast in the octave of the Apostles; Caesarius in the homily on the litanies; Augustine, On Baptism VII, ch. 2, the sermon On the death of Cyprian, sermon (continues)

(printed under page 482)

PL 3:863

divinae dignationis celeritate praecesserit, perseveret apud Dominum nostra dilectio pro fratribus et sororibus nostris apud misericordiam

should go before by the swiftness of the divine favour, let our love persevere before the Lord, and for our brothers and sisters let our prayer before the mercy

PL 3:864

Patris non cesset oratio. Opto te frater charissime, semper bene valere.

of the Father not cease. I wish, dearest brother, that you may always fare well.

Editors' notes and page, col. 864

Footnotes

(99) ‹anchor: not visible› · call in col 864

Apud Dominum. Noli mutare hanc lectionem, quia bona est, et reperitur in duodecim vetustis exemplaribus. Illud tantam dicam, veteres editiones et octo libros veteres habere Deum. Manet autem idem sensus quomodocunque legas. BALUZ.

"With the Lord." Do not change this reading, for it is good and is found in twelve old copies. This only I will say, that the old editions and eight old books have "God." But the sense remains the same however you read it. Baluze.

(99*) ‹anchor: not visible› · call in col 864 Pro fratribus. Hinc etiam colligi posse puto Cyprianum credidisse sanctos in coelo orare pro vivis. BALUZ.

"For the brethren." From this too I think it can be gathered that Cyprian believed that the saints in heaven pray for the living. Baluze.

(printed under page 483)

Page

running head: CORNELII PAPÆ 864
marginal letters: A ‹ricordiam 838 Patris non cesset oratio›; B ‹vero orationes nostras ad sanctos› (in the notes); C ‹Angelorum ope in coelum perlata› (in the notes); D ‹sive Cornelius, perseveret in oratione› (in the notes)
old-edition numerals: 838 after ‹ricordiam›
other: the column begins with the tail "ricordiam" of "mise-ricordiam", hyphenated from col. 863; the word stands whole at the end of col. 863, so the tail is not set here (Q1d). The heading "Variorum notae." is printed across both columns below the text and is cut off at the left edge, so it is not set. The rest of the column is page-foot Variorum notae (Baluze), left for the later pass: the end of a note on invoking the saints (tur preces ad sanctos fundi debere…), (98*) Perseveret, (99) Apud Dominum, (99*) Pro fratribus.