PL 3 · cols. 993–1000

Novatianus, Epistola ad S. Cyprianum, cleri Romani nomine scripta

Editors' preface

NOVATIANI PRESBYTERI ROMANI AD S. CYPRIANUM EPISTOLA, CLERI ROMANI NOMINE SCRIPTA.

The Letter of Novatian, Presbyter of Rome, to St Cyprian, Written in the Name of the Roman Clergy.

ARGUMENTUM. — Deo se primum commendat, deinde et fratribus, Romanorum fides ab Apostolo laudata. Libellaticorum scelus negantium sceleri suppar. Lenitate nimia lapsos excipere summa crudelitas. Confessorum litterae ad disciplinam ecclesiasticam conservandam plurimum conducebant. Cypriani etiam litterae confessoribus utiles. Exspectanda Ecclesiae pax et constitutus Episcopus, antequam lapsis pax detur. Pulsent Ecclesiae fores lapsi, sed non confringant.

ARGUMENT. — He commends himself first to God, then also to the brethren; the faith of the Romans praised by the Apostle. The crime of the libellatici is all but equal to the crime of those who deny. To receive the lapsed with excessive leniency is the greatest cruelty. The letters of the confessors were of the greatest help for preserving the Church's discipline. Cyprian's letters too were useful to the confessors. The peace of the Church and the appointment of a bishop are to be awaited before peace is given to the lapsed. Let the lapsed knock at the doors of the Church, but not break them down.

CYPRIANO PAPAE PRESBYTERI ET DIACONI ROMAE CONSISTENTES, SALUTEM.

To Cyprian, pope, the presbyters and deacons abiding at Rome, greeting.

I. Quamquam bene sibi conscius animus, et Evangelicae disciplinae vigore subnixus et verus sibi in decretis coelestibus testis effectus, soleat solo Deo judice esse contentus, nec alterius aut laudes petere aut accusationes pertimescere, tamen geminata sunt laude condigni, qui cum conscientiam sciant Deo soli debere se judici, actus tamen suos desiderant etiam ab ipsis fratribus comprobari. Quod te, frater Cypriane, facere non mirum est: qui pro tua verecundia et ingenita industria, consiliorum tuorum nos non tam judices voluisti quam participes inveniri: ut in tuis rebus gestis laudem tecum, dum illas probamus, inveniremus et tuorum consiliorum bonorum cohaeredes quia et affirmatores, esse possimus. Idem enim omnes credimur operati, in quo deprehendimur eadem omnes censurae et disciplinae consensione sociati. Quid enim magis aut in pace tam aptum, aut in bellis persecutionis tam necessarium quam debitam severitatem divini vigoris tenere? quam qui remiserit intabili rerum cursu erret semper necesse est, et huc atque illuc variis et incertis

I. Although a mind well conscious of itself, upheld by the vigour of the Gospel's discipline and made a true witness to itself in the heavenly decrees, is wont to be content with God alone as judge, and neither to seek the praises nor to dread the accusations of another, yet those are worthy of a double praise who, while they know that they owe their conscience to God alone as judge, nevertheless desire their actions to be approved by the brethren themselves as well. That you, brother Cyprian, should do this is no wonder: you who, in keeping with your modesty and your native diligence, wished us to be found not so much judges as sharers of your counsels, so that in approving your deeds we might find praise together with you, and might be co-heirs of your good counsels, because we are also their confirmers. For we are all believed to have done the same thing, in that we are all found united in the same agreement of censure and discipline. For what is either so fitting in peace, or so necessary in the wars of persecution, as to hold fast the due severity of the divine vigour? Whoever has relaxed it must always wander in an unstable course of affairs, and hither and thither by the various and uncertain

Editors' notes and page, col. 993

Footnotes

Heading: Variorum notae. (printed under page 548)

(1) ‹anchor: PRESBYTERI ET DIACONI› · call in col 993

Diaconi. Diacones edit. Spirensis 1471 et vetus innominata. Et sic inscribitur (epistola xxx, edit. Baluz.) apud Cyprianum. Utroque modo scripserunt auctores ecclesiastici: et vox diaconibus frequenter occurrit in epistolis Cyprianicis JACKSON.

Diaconi. The Speyer edition of 1471 and the old anonymous edition have Diacones. And that is how it is headed in Cyprian (Letter 30 in Baluze's edition). Church writers wrote it both ways, and the form diaconibus occurs often in Cyprian's letters. JACKSON.

(printed under page 548)

(2) ‹anchor: in decretis coelestibus› · call in col 993

Decretis coelestibus. Hanc lectionem reperi in octo codicibus antiquis. Angli monent in codice Vaticano legi castris coelestibus. Quam lectionem merito ait Rigaltius sibi non placere. BALUZ.

Decretis coelestibus ("by heavenly decrees"). I found this reading in eight old manuscripts. The English editors point out that the Vatican manuscript reads castris coelestibus ("by the heavenly camps"). Rigault rightly says that he does not like that reading. BALUZE.

(printed under page 548)

(3) ‹anchor: Deo soli debere se judici› · call in col 993

Deo soli debere se judici. Cod. Vern. apud Fellum. Dei solius debere se judicio. Conjici Jacsonus legendum, Deo soli debere subjici· Sed lectionem vulgatam comprobare videtur ipsemet auctor, qui paulo ante dixit, solo Deo judice esse contentus, COUSTANT. GALLAND.

Deo soli debere se judici ("that they owe their conscience to God alone as judge"). The Verona manuscript, cited by Fell, reads Dei solius debere se judicio ("that they owe it to the judgement of God alone"). Jackson conjectures that we should read Deo soli debere subjici ("that it ought to be subject to God alone"). But the author himself seems to confirm the common reading, since a little earlier he said solo Deo judice esse contentus ("to be content with God alone as judge"). COUSTANT. GALLAND.

(printed under page 548)

(4) ‹anchor: verecundia et ingenita› · call in col 993

Ingenita, Deest haec vox in cod. Lincol, Paulo post deest item in eodem eod. et in edit. Spir vox bonorum. Utrumque recte omissum, ut videtur GALLAND.

Ingenita ("inborn"). This word is missing in the Lincoln manuscript. A little further on, the word bonorum ("good") is likewise missing in the same manuscript and in the Speyer edition. Both seem to have been rightly left out. GALLAND.

(printed under page 548)

(5) ‹anchor: consiliorum bonorum cohaeredes quia› · call in col 993 (the foot misprints this note's number as (6); the text's call is (5), and the next note, Navim, is also numbered (6))

Quia. Cod. Vat. qui Mox Lincol. operari. Sed recte operati propter sequens sociati eadem constructione, JACKSON.

Quia. The Vatican manuscript reads qui. Just after, the Lincoln manuscript reads operari ("to work"). But operati ("having worked") is right, because of the sociati ("joined") that follows in the same construction. JACKSON.

(printed under page 548)

Misprints kept as printed

- text, col 993: intabili (for instabili) - note (3): Conjici (for Conjicit) - note (5): numbered (6) at the foot

Page

running head: AD S. CYPRIANUM EPIS (cut off at the image edge)
marginal letters: A ‹CYPRIANO PAPAE PRESBYTERI ET DIACONI›; B ‹quia (5) et affirmatores›; C ‹SON.› (in the Variorum notae, not set); D (none)
old-edition numerals: (none) (965 stands in the right-hand column 994)
running head: 993 AD S. CYPRIANUM EPISTOLA. 994
marginal letters: A ‹ROMAE (end of the caption line)›; B ‹quia (5) et affirmatores›; C (in the footnote area)
old-edition numerals: (none)

PL 3:994

negotiorum tempestatibus dissipetur, et quasi extorto de manibus consiliorum gubernaculo, navim ecclesiasticae salutis illidat in scopulos: ut appareat non aliter saluti ecclesiasticae consuli posse, nisi si quid et contra ipsam faciunt quasi quidam adversi fluctus, repellantur; et disciplinae ipsius semper custodita ratio, quasi salutare aliquod gubernaculum in tempestate, servetur.

storms of affairs be scattered, and, as though the rudder of counsel had been wrenched from his hands, dash the ship of the Church's safety upon the rocks: so that it is plain that the Church's safety can be provided for in no other way than if those who, like certain contrary waves, do anything against it are driven back; and if the ever-guarded rule of discipline itself is kept, like some saving rudder in the storm.

II. Nec hoc nobis hunc nuper consilium cogitatum est, nec haec apud nos adversus improbos modo supervenerunt repentina subsidia, sed antiqua haec apud nos severitas, antiqua fides, disciplina legitur antiqua. Quoniam nec tantas de nobis laudes Apostolus protulisset dicendo: Quia fides vestra praedicatur in toto mundo (Rom. I, 8,) nisi jam exinde vigor iste radices fidei de temporibus illis mutuatus fuisset, quarum laudum et gloriae degenerem fuisse, maximum crimen est. Minus est enim dedecoris nunquam ad praeconium laudis accessisse, quam de fastigio laudis ruisse. Minus est criminis honoratum bono testimonio non fuisse, quam honorem bonorum testimoniorum perdidisse. Minus est, sine praedicatione virtutum ignobilem sine laude jacuisse, †finam exhaeredem †aedei factum laudes pro-

II. Nor has this counsel been thought out by us only now, lately, nor have these sudden aids against the wicked only just come upon us; but this severity among us is ancient, the faith ancient, and the discipline is read of as ancient. For the Apostle would not have uttered such praises of us, saying: That your faith is proclaimed in the whole world (Rom. 1:8), unless even then this vigour had borrowed its roots of faith from those times; and to have fallen away from their praises and glory is the greatest crime. For it is less disgrace never to have attained to the proclamation of praise than to have fallen from the summit of praise. It is less of a crime not to have been honoured with good testimony than to have lost the honour of good testimonies. It is less to have lain obscure and without praise, with no proclaiming of virtues, than, made disinherited of the [faith], [to have lost one's] praises pro-

Editors' notes and page, col. 994

Footnotes

(6) ‹anchor: not visible› · call in col 994

Navim, etc. Cod. Sancti Remigii Remensis (et Lincol.) Navem ecclesiasticae disciplinae illidat. Divionensis et recentior Victorinus, navem Ecclesiae falsos illidat in scopulos BALUZ. — Magis placet posterior lectio propter sequentia salutis eccclesiasticae; ne inconcinna videatur oratio GALLAND.

Navim, etc. The manuscript of Saint-Remi at Reims (and the Lincoln manuscript) read Navem ecclesiasticae disciplinae illidat ("dash the ship of the Church's discipline"). The Dijon manuscript and the later Victorinus read navem Ecclesiae falsos illidat in scopulos ("dash the ship of the Church on false rocks"). BALUZE. — The latter reading is preferable because of the words that follow, salutis ecclesiasticae ("of the Church's salvation"), so that the sentence does not seem awkward. GALLAND.

(printed under page 548)

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Faciunt quasi quidam adversi fluctus repellantur. Sic distinguimus cum Jacksono Al. Faciunt quasi quidam adversi fluctus repellantur. GALLAND.

Faciunt quasi quidam adversi fluctus repellantur. We punctuate it this way, following Jackson. Other editions: Faciunt quasi quidam adversi fluctus repellantur. GALLAND. [The two forms are printed alike; the difference was in the punctuation.]

(printed under page 548)

(8) ‹anchor: hunc nuper› · call in col 994

Nunc nuper. Omittit nunc cod. Lincol. GALL.

Nunc nuper ("now, lately"). The Lincoln manuscript leaves out nunc. GALLAND.

(printed under page 548)

(9) ‹anchor: nos severitas› · call in col 994

Antiqua... severitas. Ista, quae addita sunt in editione Manutiana, desunt in antiquis editionibus et in duobus antiquis codd. Habentur autem in aliis. BALUZ.

Antiqua ... severitas ("the ancient ... severity"). These words, added in Manutius's edition, are missing in the old editions and in two old manuscripts. They are found in others, though. BALUZE.

(printed under page 548)

(10) ‹anchor: gloriae degenerem› · call in col 994

Degenerem. Cod. Lincol. degeneres. Sed sequentia honoratum, ignobilem exhaeredem, lectionem vulgatam confirmant. JACKSON.

Degenerem ("degenerate", singular). The Lincoln manuscript reads degeneres (plural). But the words that follow, honoratum, ignobilem, exhaeredem, confirm the common reading. JACKSON.

(printed under page 548)

Page

running head: [...]IANUM EPISTOLA. 994 (cut off at the left edge)
marginal letters: A ‹negotiorum tempestatibus›; B ‹mutuatus fuisset›; C beside the footnote line ‹falsos illidat in scopulos› (in the notes, not the text block); D (none)
old-edition numerals: 965 at the head of the column, before ‹negotiorum›
other: full-width title lines (…ATIANI / …TERI ROMANI / …ANUM EPISTOLA, / …I NOMINE SCRIPTA.) and the full-width italic argument (‹…de et fratribus, Romanorum fides ab Apostolo laudata…›) stand above the column, cut off at the left edge: not set. The full-width notes heading ‹…iorum notae.› and the notes below it are not set. "faciuntquasi" is printed without a space; set as two words. "de fastigio" is blurred and could read "do"; it is set as "de". "finam exhaeredem aedei" is set as printed; it may be damaged type rather than misprints, and the English follows "quam … fidei". The column ends with "pro-", hyphenated across the column break.
misprints kept as printed: "hunc nuper" (note 8's lemma reads "Nunc nuper"; the English follows "nunc").
running head: 993 AD S. CYPRIANUM EPISTOLA. 994
marginal letters: A ‹965 negotiorum tempestatibus›; B ‹mutuatus fuisset›; C (in the footnote area)
old-edition numerals: 965 before negotiorum

PL 3:995

perdidisse: ea enim quae in alicujus gloriam proferuntur, nisi anxio et sollicito labore serventur, in invidiam maximi criminis intumescunt.

to have lost: for the things which are brought forth for someone's glory, unless they are preserved with anxious and careful labour, swell up into the odium of the greatest crime.

III. Hoc nos non falso dicere superiores nostrae litterae probaverunt, in quibus vobis sententiam nostram dilucida expositione protulimus adversus eos qui se ipsos infideles illicita nefariorum libellorum professione prodiderant, quasi evasuri irretientes illos diaboli laqueos viderentur, quo non minus quam si ad nefarias aras accessissent, hoc ipso quo ipsum contestati fuerant teuerentur, sed etiam adversus illos qui accepta fecissent, licet praesentes cum fierent non adfuissent, cum praesentiam suam utique, ut sic scriberentur mandando fecissent. Non est enim immunis a scelere qui ut fieret imperavit: nec est alius a crimine, cujus consensu, licet non a se admissum crimen, tamen publice legitur: et cum totum fidei sacramentum in confessione Christi nominis intelligatur esse digestum, qui fallaces in excusatione praestigias quaerit, negavit: et qui vult videri propositis adversus Evangelium vel edictis vel legibus satisfecisse, hoc ipso jam paruit quod videri paruisse se voluit. Nec non etiam contra illos quoque qui illicitis sacrificiis manus suas atque ora polluerant, pollutis ante mentibus propriis, unde etiam sunt ipsae manus, atque ora polluta, fidem nostram consensumque monstravimus, Absit enim ab Ecclesia Romana vigorem suum tam profana facilitate dimittere, et nervos severitatis eversa fidei majestate dissolvere; ut cum adhuc non tantum jaceant, sed

III. That we do not say this falsely our earlier letter has proved, in which we set out to you our judgement in a clear exposition against those who had betrayed themselves as unfaithful by the unlawful profession of nefarious certificates, as though they would be seen to escape those ensnaring snares of the devil, by which they were held no less than if they had approached the nefarious altars, by the very fact that they had attested it; but also against those who had given their acceptance [to such certificates], although they had not been present when they were made, since by ordering that they be written so they had in any case made themselves present. For he is not free from the wicked deed who commanded that it be done; nor is he apart from the crime by whose consent the crime, though not committed by himself, is nevertheless publicly read; and since the whole sacrament of faith is understood to be summed up in the confession of the name of Christ, he who seeks deceitful tricks by way of excuse has denied; and he who wishes to seem to have satisfied either edicts or laws set forth against the Gospel has already obeyed by this very fact, that he wished to seem to have obeyed. And moreover against those as well who had polluted their hands and mouths with unlawful sacrifices, their own minds having been polluted beforehand, from which the hands and mouths themselves are also polluted, we have shown our faith and consent. For far be it from the Roman Church to let go of its vigour with so profane a laxity, and to dissolve the sinews of severity by overturning the majesty of the faith; so that while they not only still lie fallen, but

Editors' notes and page, col. 995

Footnotes

Heading: Variorum notae. (printed under page 549)

(11) ‹anchor: not visible› · call in col 995

Superiores nostrae litterae. Hae intercidisse videntur, GALLAND.

Superiores nostrae litterae ("our earlier letter"). This seems to have been lost. GALLAND.

(printed under page 549)

(12) ‹anchor: not visible› · call in col 995

Irretientes. In uno libro meo veteri, retinentes. In Renensis sancii Dionysii, in retinendis illis diaboli laqueis. BALUZ. — Cod. Lincol. quasi hoc evasuri in retinendis illos diaboli laqueos viderentur, quod, Bodl. I. Fossat, et edit. vetus innominata, quasi hoc evasuri FELL.

Irretientes ("entangling"). One of my old books reads retinentes ("holding"). The Reims manuscript of Saint-Denis [so printed: "Renensis sancii"] reads in retinendis illis diaboli laqueis ("in holding them in the devil's snares"). BALUZE. — The Lincoln manuscript reads quasi hoc evasuri in retinendis illos diaboli laqueos viderentur ("as though they seemed about to escape by this, in holding them in the devil's snares"), and Bodleian 1, the Saint-Maur-des-Fossés manuscript and the old anonymous edition read quasi hoc evasuri ("as though about to escape by this"). FELL.

(printed under page 549)

(13) ‹anchor: not visible› · call in col 995

Quo. Al. quod Latinius quando. GALLAND.

Quo. Other editions read quod; Latini reads quando. GALLAND.

(printed under page 549)

(14) ‹anchor: not visible› · call in col 995

Accepta fecissent. Ita codd. Lincol. Bodl. I. Benevent. editt. Manut. Fell. Welch. et Jackson. At Pamelius quem secutus est Baluzius, acta fecissent. Lectionem priorem confirmat Rigaltius: « Rectissime inquit, in Beneventano exemplari et in editione Romana legitur, qui accepta fecissent: hoc est, qui submissos libellos accepissent; sic enim accepto et rato habuerant quidquid illis continebatur. Continebatur autem illum (Libellaticum) illo die in Capitolium ascendisse, ac dedisse thura Jovi: quod etsi ille non fecerat, attamen fecerat, ut se fecisse publice legeretur: lecto scilicet libello, quo videri voluti propositis adversus Evangelium edictis satisfecisse; quod erat, fidem Christo datam deseruisse. »GALLAND.

Accepta fecissent ("had accepted"). So the Lincoln manuscript, Bodleian 1, the Benevento manuscript, and the editions of Manutius, Fell, Welchman and Jackson. But Pamelius, whom Baluze followed, reads acta fecissent. Rigault confirms the first reading: "In the Benevento copy and in the Roman edition," he says, "it reads quite rightly qui accepta fecissent: that is, those who had accepted the certificates submitted for them; for in this way they had taken as accepted and ratified whatever the certificates contained. What they contained was that he (the libellaticus) had gone up to the Capitol on such a day and offered incense to Jupiter. Even if he had not done it, he had still brought it about that he would be read out in public as having done it: once the certificate was read, he wished [so printed: "voluti"] to be seen as having complied with the edicts published against the Gospel, which was to have abandoned the faith pledged to Christ." GALLAND.

(printed under page 549)

(14) [so printed; read (15)] ‹anchor: not visible› · call in col 995

Mandano, Sic Natalis ab OEa sententiam dixit in concilio Cathaginensis sub Cypriano pro se et pro Pompeia Sahratensi et Dioga Leptimagnensi, qui mihi mandaverunt. BALUZ.

Mandano [so printed, for Mandando?]. In this way Natalis of Oea gave his opinion at the Council of Carthage under Cyprian on behalf of himself and of Pompeius of Sabratha and Dioga of Leptis Magna, "who have commissioned me". BALUZE.

(printed under page 549)

(16) ‹anchor: not visible› · call in col 995

Imperavit. Haec lectio videtur optima. Et tamen illam non inveni nisi in uno veteri libro. Caeteri et editiones Pamelianae vetustiores habent impetravit. Pamelius autem mutavit, secutus conjecuram Costerii, quamvis fateatur se ubique legisse impetravit. Sic in epistola XLIV codicis encyclii scriptum est; in codice Bellovacensi quibus impetrare divino judicio pro imperare. Facilis error qui admissus est etiam in alio veteri codice ejusdem Ecclesiae, in breviario nimirum Liberati cap. 18, ubi pro nihil impetrantes dimisit, uti habent editiones et tres libri veteres, codex Ecclesiae Bellovacensis habet imperantes. Sic apud Fulgentium Placiadem lib. II Mythol. ubi agit de Vulcano et Minerva, legendum est Jupiter imperavit pro eo quod ibi legitur impetravit. BALUZ.

Imperavit ("commanded"). This reading seems best. Yet I found it in only one old book. The rest, and the editions older than Pamelius's, have impetravit ("obtained"). Pamelius changed it, following Costerus's conjecture [so printed: "conjecuram"], though he admits he read impetravit everywhere. So it is written in Letter 44 of the encyclical codex; in the Beauvais manuscript, quibus impetrare divino judicio stands for imperare. It is an easy error, made also in another old manuscript of the same church, namely in the Breviarium of Liberatus, ch. 18: where the editions and three old books read nihil impetrantes dimisit ("he sent them away having obtained nothing"), the manuscript of the church of Beauvais has imperantes. Likewise in Fulgentius Planciades [so printed: "Placiadem"], Mythologies book II, where he treats of Vulcan and Minerva, we must read Jupiter imperavit in place of the impetravit read there. BALUZE.

(printed under page 549)

Page

running head: 995 NOVATIANI PRESBYTE (cut off at the image edge)
marginal letters: A prias perdidisse : ea enim quae in alicujus gloriam; B vit (16) : nec est alius a crimine (printed between this line and the one above); C dissolvere ; ut cum adhuc non tantum jaceant, sed; D hoc est, qui submissos libellos accepissent (in the footnotes)
old-edition numerals: 966 after minus

PL 3:996

et cadant eversorum fratrum ruinae, properata nimis remedia communicationum, utique non profutura, praestentur, et nova per misericordiam falsam vulnera veteribus transgressionis vulneribus imprimantur, ut miseris ad eversiouem majorem eripiatur et poenitentia. Ubi enim poterit indulgentiae medicina proficere, si etiam ipse medicus intercepta poenitentia indulget periculis, si tantummodo operit vulnus, nec sinit necessaria temporis remedia obducere cicatricem? Hoc non est curare, sed, si dicere verum volumus, occidere.

are even falling, the ruins of overthrown brethren, over-hasty remedies of communion, which will certainly not be of benefit, are granted, and new wounds are imprinted through false mercy upon the old wounds of transgression, so that from the wretched even penitence is snatched away, to their greater overthrow. For where will the medicine of indulgence be able to do good, if even the physician himself, cutting penitence short, indulges dangers, if he merely covers the wound and does not allow the necessary remedies of time to draw a scar over it? This is not to cure but, if we wish to speak the truth, to kill.

IV. Quanquam Confessorum quoque, quos hic adhuc in carcerem dignitas sua confessionis inclusit et ad certamen evangelicum sua fides in confessione jam gloriosa semel coronavit, litteras habeas conspirantes cum litteris nostris, quibus severitatem evangelicae disciplinae protulerunt, et illicitas petitiones ab Ecclesiae pudore revocarunt. Nisi hoc fecissent. disciplinae evangelicae ruina non facile sarciretur praesertim cum nulli magis tam congruum esset tenorem evangelici vigoris illibatum dignitatemque servare, quam qui se excruciandos et excarnificandos pro Evangelio furentibus tradidissent, ne martyrii honorem merito perderent, si in occasione martyrii, praevaricatores Evangelii esse voluissent: nam qui quod habet, non custodit in eo ex quo illud possidet, dum id ex quo possidet violat, amittit illud quod possidebat.

IV. You have, moreover, letters also of the Confessors, whom the dignity of their confession has shut up here in prison until now, and whom their faith, already glorious in confession, has once for all crowned for the evangelical contest, letters in agreement with our letters, in which they have set forth the severity of the evangelical discipline and have called back unlawful petitions from the modesty of the Church. Had they not done this, the ruin of evangelical discipline would not easily be repaired, especially since it befitted no one so much to keep the tenor of evangelical vigour and its dignity unimpaired as those who had handed themselves over to raging men to be tortured and torn to pieces for the Gospel, lest they should deservedly lose the honour of martyrdom, if on the occasion of martyrdom they had chosen to be betrayers of the Gospel: for he who does not guard what he has in that from which he possesses it, while he violates that from which he possesses it, loses what he possessed.

V. In quo loco maximas tibi atque uberes gratias referre debemus et reddimus, quod illorum carceris

V. On this point we ought to render, and do render, to you very great and abundant thanks, because their prison's

Editors' notes and page, col. 996

Footnotes

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Proficere. Ita emendandum esse existimavi secutus auctoritatem veterum exemplarium et editionum, pro eo quod posteriores editiones praeferunt procedere. Sed hanc tamen ultimam lectionem ego me reperisse fateor in duobus libris meis veteribus, in Gratianopolitano et in uno Victorino, tum etiam in editione Manutiana: codex Remensis sancti Dionysii et Lamonianus habent prodesse. eodem sensu. BALUZ.

Proficere ("to profit"). I judged that it should be corrected so, following the authority of the old copies and editions, in place of procedere ("to proceed"), which the later editions offer. I admit, though, that I found this last reading in two of my old books, the Grenoble one and one Victorine, and also in Manutius's edition. The Reims manuscript of Saint-Denis and the Lamoignon manuscript have prodesse ("to benefit"), with the same sense. BALUZE.

(printed under page 549)

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Ruina... sarciretur. Unus Baluzius edidit, ruinae sarcirentur: qua vero auctoritate, silet. Mox apud eumdem congruens, ul habet editio Oxoniensis, Al. congruum. GALLAND.

Ruina ... sarciretur ("the ruin ... might be repaired"). Baluze alone printed ruinae sarcirentur ("the ruins might be repaired"), but on what authority he does not say. Just after, he has congruens ("fitting"), as [so printed: "ul"] the Oxford edition has it; other editions read congruum. GALLAND.

(printed under page 549)

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Illibatum dignitatemque servare Quod. Vat. illibata dignitate servare, Quam lectionem retinuit Wulchmanus: sed male apud ipsum, excusum servari. Ctatim vero suspicatur idem editor legendum quam iis qui. GALLAND.

Illibatum dignitatemque servare ("to keep it unimpaired and its dignity"). The Vatican manuscript [so printed: "Quod."] reads illibata dignitate servare ("to keep with dignity unimpaired"). Welchman [so printed: "Wulchmanus"] kept this reading, but in his edition servari is wrongly printed. Right after [so printed: "Ctatim"], the same editor suspects we should read quam iis qui. GALLAND.

(printed under page 549)

(20) ‹anchor: honorem merito› · call in col 996

Merito. Deest haec vox in ms Lincol. Mox idem codex occisione martyrii: mendose, ut quidem puto. GALLAND,

Merito ("deservedly"). This word is missing in the Lincoln manuscript. Just after, the same manuscript reads occisione martyrii ("in the slaying of martyrdom"), wrongly, I think. GALLAND.

(printed under page 549)

Page

running head: NI PRESBYTERI ROMANI 996 (cut off at the left edge of the image; column number blurred)
marginal letters: A et cadant eversorum fratrum ruinae; B habeas conspirantes cum litteris nostris; C referre debemus et reddimus; D (in the Variorum notae, beside "nem ego me reperisse", not set)
old-edition numerals: 967 after adhuc

PL 3:997

tenebras litteris tuis illuminasti, quod ad illos venisti quomodo introire potuisti, quod illorum animos sua fide et confessione robustos tuis allocutionibus litterisque recreasti, quod felicitates eorum condignis laudibus persecutus accendisti ad multo ardentiorem coelestis gloriae cupiditatem, quod pronos impulisti, quod, ut credimus et optamus, victores futuros viribus tui sermonis animasti: ut quanquam hoc totum de fide confitentium et de divina indulgentia venire videatur, tamen in martyrio suo tibi ex aliquo debitores facti esse videantur. Sed ut ad id unde digressus sermo videbatur esse, rursus revertatur, quales litteras in Siciliam quoque miserimus, subjectas habebis.

darkness you illuminated with your letters; that you came to them in whatever way you were able to get in; that you refreshed with your addresses and letters their minds, already strong in their faith and confession; that, following up their happiness with fitting praises, you kindled them to a far more ardent desire for heavenly glory; that you urged them on when they were already inclined; that, as we believe and hope, you animated them by the strength of your words to become victors: so that, although this whole thing may seem to come from the faith of those who confess and from the divine indulgence, yet in their martyrdom they may seem to have become in some measure debtors to you. But so that our discourse may return again to the point from which it seemed to have digressed, you will find attached the kind of letters we have also sent to Sicily.

VI. Quanquam nobis differeudae hujus rei necessitas major incumbat, quibus, post excessum nobilissimae memoriae viri Fabiani, nondum est episcopus propter rerum et temporum difficultates constitutus, qui omnia ista moderetur, et eorum qui lapsi sunt possit cum auctoritate et consilio habere rationem.

VI. Although a greater necessity of deferring this matter lies upon us, for whom, since the departure of Fabian, a man of most noble memory, no bishop has yet been appointed, on account of the difficulties of affairs and times, who might govern all these things and could deal with the case of those who have lapsed with authority and counsel.

Quamquam nobis in tam ingenti negotio placeat quod et tu ipse tractasti: prius Ecclesiae pacem sustinendam, deinde sic collatione consiliorum cum episcopis, presbyteris, diaconis, confessoribus pariter ac stantibus laicis facta, lapsorum tractare rationem. Perquam enim nobis et invidiosum et onerosum videtur, non per multos examinare quod per multos commissum videatur fuisse, et unam sententiam dicere cum tam grande crimen per multos diffusum notetur exisse; quoniam nec firmum decretum potest esse, quod non plurimorum videbitur habuisse consensum. Aspice totum orbem pene vastatum, et ubique jacere dejectorum reliquias et ruinas, et idcirco tam grande expeti consilium quam late propagatum videtur esse delictum. Non sit minor medicina quam vulnus est, non sint minora remedia quam funera: ut quo modo qui ruerunt, ob hoc ruerunt quod caeca temeritate nimis incauti fuerunt; ita qui hoc disponere nituntur, omni consiliorum moderamine utantur, ne quid, non ut oportet factum,

Although in so vast an undertaking we are pleased with what you yourself also have discussed: that the peace of the Church should first be maintained, and then, a conference of counsels having thus been held with bishops, presbyters, deacons and confessors, as well as with the laity who have stood firm, the case of the lapsed should be dealt with. For it seems to us exceedingly invidious and burdensome not to examine through many what appears to have been committed by many, and for one person to pronounce sentence when so great a crime is observed to have gone forth spread through many; since a decree cannot be firm which will not be seen to have had the consent of very many. Look at the whole world almost laid waste, and everywhere the remains and ruins of the fallen lying about, and that therefore a counsel is sought as great as the offence appears widely spread. Let the medicine not be less than the wound is, let the remedies not be less than the deaths: so that, just as those who fell fell for this reason, that they were too incautious in blind rashness, so those who strive to set this in order may use every measure of counsel, lest anything, done not as it ought to be,

Editors' notes and page, col. 997

Footnotes

Heading: Variorum notae. (printed under page 550)

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Persecutus. Cod. Bodl. I prosecutus: atque hanc lectionem in textum intulit Baluzius. GALL.

Persecutus ("pursued"). Bodleian manuscript 1 reads prosecutus ("followed up"), and Baluze put this reading into the text. GALLAND.

(printed under page 550)

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Animasti. Bodl. I, et Vat. Armasti. GALL.

Animasti ("you have encouraged"). Bodleian 1 and the Vatican manuscript read Armasti ("you have armed"). GALLAND.

(printed under page 550)

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Litteras subjectas habebis. Hujusmodi Novatiani litterae nusquam apparent. GALL.

Litteras subjectas habebis ("you will find the letter appended"). No such letter of Novatian's is to be found anywhere. GALLAND.

(printed under page 550)

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Fabiani. Martyrio sublatus est Fabianus anno Christi CCL. 13 kal. febr. eique successit Cornelius ineunte junio anni CCLI, ut ex Pagio erudimur. GALL.

Fabiani ("of Fabian"). Fabian was taken by martyrdom in the year of Christ 250, on 20 January (the 13th day before the Kalends of February), and Cornelius succeeded him at the beginning of June 251, as we learn from Pagi. GALLAND.

(printed under page 550)

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Quanquam... tractare rationem. Hunc locum recitat Cyprianus in epist. LII edit. Baluz. ad Antonianum. Eam habes infra Cornelianas. Subditque sanctus Martyr: Additum est etiam Novatiano tunc scribente, et quod scripserat sua voce recitante, etc. Quae Cypriani verba descripsit Pacianus in epistola II ad Sympronianum. GALL.

Quanquam ... tractare rationem ("Although ... to deal with the case"). Cyprian quotes this passage in his Letter 52 (Baluze's edition), to Antonianus. You will find it below, after the letters of Cornelius. And the holy martyr adds: "It was added too, Novatian writing it at the time, and reading aloud with his own voice what he had written," etc. Pacian copied out these words of Cyprian in his second letter to Sympronianus. GALLAND.

(printed under page 550)

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Prius Ecclesiae. Cyprianus, I. c. prius esse Ecclesiae. Et mox, diaconibus. GALL.

Prius Ecclesiae ("first ... of the Church"). Cyprian, in the place cited, reads prius esse Ecclesiae. And just after, diaconibus. GALLAND.

(printed under page 550)

(27) ‹anchor: reliquias et ruinas› · call in col 997

Et ruinas. Editio Spirensis et tres libri veteres non habent haec duo vocabula, Veneta vetus habet. Duo alii libri veteres praeferunt laqueos pro ruinas. BALUZ.

Et ruinas ("and ruins"). The Speyer edition and three old books do not have these two words; the old Venice edition has them. Two other old books give laqueos ("snares") in place of ruinas. BALUZE.

(printed under page 550)

(28) ‹anchor: quam funera› · call in col 997

Funera. Codex Sancti Arnulphi habet vulnera. Quae lectio mihi videtur esse melior: eamque posuissem in contextu, si tum cum hic locus cudebatur, habuissem codicem illum. At si quis retinendam putat vocem funera, intelligere oportet mortes, seu potius cadavera mortuorum. BALUZ.

Funera ("deaths"). The manuscript of Saint-Arnoul has vulnera ("wounds"). That reading seems better to me, and I would have put it in the text if I had had that manuscript when this passage was being printed. But if anyone thinks the word funera should be kept, it must be understood as deaths, or rather the corpses of the dead. BALUZE.

(printed under page 550)

Misprints kept as printed

- text, col 997: differeudae (for differendae)

Page

running head: 997 AD S. CYPRIANUM E (cut off at the image edge)
marginal letters: A tenebras litteris tuis illuminasti; B nobilissimae memoriae viri Fabiani; C firmum decretum potest esse; D (23) Litteras subjectas habebis (in the footnote area)
old-edition numerals: 968 after lapsi sunt

PL 3:998

tanquam irritum ab omnibus judicetur. Uno igitur eodemque consilio, iisdem precibus et fletibus, tam nos qui usque adhuc videmur temporis istius ruinas subterfugisse, quam illi qui in has temporis videntur clades incidisse, divinam majestatem deprecantes pacem ecclesiastico nomini postulemus: mutuis votis nos invicem foveamus, custodiamus, armemus: oremus pro lapsis, ut erigantur; oremus pro stantibus, non ad ruinas usque tententur: oremus ut qui cecidisse referuntur, delicti sui magnitudinem agnoscentes, intelligant non momentaneam neque praepoperam desiderare medicinam: oremus ut effectus indulgentiae lapsorum subsequatur et poenitentiae, ut intellecto suo crimine velint nobis interim praestare patientiam, nec adhuc fluctuantem turbent Ecclesiae statum; ne interiorem nobis persecutionem ipsi incendisse videantur, et accedat ad criminum cumulum quod etiam inquieti fuerunt. Maxime enim illis congruit verecundia, quorum in delictis damnatur mens inverecunda.

be judged by all as void. With one and the same counsel, therefore, with the same prayers and weeping, let both us who seem until now to have escaped the ruins of this time, and those who seem to have fallen into these disasters of the time, entreating the divine majesty, ask for peace for the name of the Church: let us cherish, guard and arm one another with mutual prayers: let us pray for the lapsed, that they may be raised up; let us pray for those who stand, that they be not tempted even to ruin: let us pray that those who are reported to have fallen, acknowledging the greatness of their offence, may understand that they should not desire a momentary or over-hasty medicine: let us pray that the effect of pardon may follow upon the penitence too of the lapsed, so that, having understood their crime, they may be willing meanwhile to show us patience, and may not further disturb the still unsettled state of the Church; lest they seem themselves to have kindled an inner persecution against us, and lest there be added to the heap of their crimes that they have also been restless. For modesty most befits those whose shameless mind is condemned in their offences.

VII. Pulsent sane fores, sed non utique confringant. Adeant ad limen Ecclesiae, sed non utique transiliant. Castrorum coelestium excubent portis, sed armati modestia, qua intelligant se desertores fuisse. Resumant precum suarum tubam, sed qua non bellicum clangant. Arment se quidem modestiae telis, et quem negando mortis metu fidei dimiserant clypeum resumant; sed ut contra hostem diabolum vel nunc armati, non contra Ecclesiam quae illorum dolet casus, armatos esse se credant. Multum illis proficiet petitio modesta, postulatio verecunda, humilitas necessaria, patientia non otiosa. Mittant legatos pro suis doloribus lacrymas; advocatione fungantur ex intimo pectore prolati gemitus, dolorem probantes commissi criminis et pudorem. Imo si dedecoris admissi magnitudinem perhorrescunt, si pectoris et conscientiae suae lethalem plagam et sinuosi vulneris altos recessus vere medica manu tractant, erubescant et petere; nisi quia majoris est rursum et periculi et pudoris, auxilium pacis non petiisse. Sed hoc totum in

VII. Let them knock at the doors, by all means, but not break them down. Let them approach the threshold of the Church, but not leap over it. Let them keep watch at the gates of the heavenly camp, but armed with modesty, by which they may understand that they have been deserters. Let them take up again the trumpet of their prayers, but not to sound a call to war with it. Let them arm themselves indeed with the weapons of modesty, and take up again the shield of faith which, in denying, they had laid down through fear of death; but let them believe that they are armed, even now, against the enemy the devil, not against the Church, which grieves over their falls. A modest petition, a bashful request, a needful humility, a patience not idle will profit them much. Let them send tears as envoys for their sorrows; let groans brought forth from the inmost breast perform the office of advocacy, proving their grief and shame for the crime committed. Nay, if they shudder at the magnitude of the disgrace they have incurred, if they handle with a truly physician's hand the deadly blow to their breast and conscience and the deep recesses of the winding wound, let them blush even to ask; except that it is a matter of greater danger and shame again not to have asked for the help of peace. But all this in

Editors' notes and page, col. 998

Footnotes

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Ecclesiastico nomini. Ita nos reposuimus, editionem Anglicanam et auctoritatem quorumdam veterum librorum secuti. Si quis tamen legere malit nomine, non repugno. BALUZ.

Ecclesiastico nomini ("to the Church's name"). We have restored it so, following the English edition and the authority of some old books. If anyone prefers to read nomine, though, I do not object. BALUZE.

(printed under page 550)

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Desiderare. Duo libri veteres habent, desiderare debere medicinam. BALUZ.

Desiderare ("to long for"). Two old books have desiderare debere medicinam ("ought to long for the remedy"). BALUZE.

(printed under page 550)

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Poenitentia. Antea legebatur poenitentiam: eamque lectionem confirmant veteres editiones et septem vetera exemplaria. Nostram quae videtur esse melior, confirmant tres antiqui codices. BALUZ.

Poenitentia ("penance"; the text reads poenitentiae). It used to read poenitentiam (accusative), and the old editions and seven old copies confirm that reading. Ours, which seems better, is confirmed by three ancient manuscripts. BALUZE.

(printed under page 550)

(32) ‹anchor: patientia› · call in col 998

Patientia. Poenitentia Cod. Lincoln,

Patientia ("patience"). The Lincoln manuscript reads Poenitentia ("penance"). [The note is printed ending with a comma and no editor's name.]

(printed under page 550)

Page

running head: [C]YPRIANUM EPISTOLA. 998
marginal letters: A ‹tanquam irritum ab omnibus›; B ‹nec adhuc fluctuantem turbent›; C ‹Multum illis proficiet›; D ‹Quae lectio mihi videtur› (in the Variorum notae at the page foot)
old-edition numerals: 969 after ‹persecutionem›

PL 3:999

sacramento, sed in ipsius postulationis lege temporis facto temperamento, sed postulatione demissa sed prece subdita: quoniam et qui petitur flecti debet, non jncitari; et sicut respici debet divina clementia, sic respici debet et divina censura; et sicut scriptum est (Matth. XVIII, 32): Donavi tibi omne debit⟨u⟩m quia me rogasti; sic scriptum est (Luc. XII, 9): Qui me negaverit coram hominibus negabo et ego eum coram Patre meo et coram Angelis ejus. Deus enim ut est indulgens, ita est praeceptorum suorum exactor, et quidem diligens; et sicut (Matth. XXII, 3) ad convivium vocat, sic habitum nuptiarum non habentem, ligatis manibus et pedibus extra sanctorum coetum foras jactat. Paravit coelum, sed paravit et tartarum. Paravit refrigeria, sed paravit etiam aeterna suplicia. Paravit inaccessibilem lucem, sed paravit etiam perpetuae noctis vastam aeternamque caliginem. Cujus temperamenti moderamen nos hic tenere quaerentes diu, et quidem multi, et quidem cum quibusdam episcopis vicinis nobis et appropinquantibus, et quos ex aliis provinciis longe positis

the sacrament, but with a tempering of time made in the very law of the petition, but with the petition lowered, but with the prayer submissive: since he who is petitioned ought to be swayed, not provoked; and just as the divine clemency ought to be considered, so the divine censure ought also to be considered; and just as it is written (Matt. 18:32): I forgave you all the debt because you asked Me; so it is written (Luke 12:9): Whoever denies Me before men, I also will deny him before My Father and before His angels. For God, just as He is indulgent, so is He an exactor of His precepts, and indeed a diligent one; and just as (Matt. 22:3) He calls to the banquet, so He casts the one not having the wedding garment, with hands and feet bound, out beyond the assembly of the saints. He has prepared heaven, but He has also prepared Tartarus. He has prepared refreshments, but He has also prepared eternal punishments. He has prepared unapproachable light, but He has also prepared the vast and eternal darkness of perpetual night. We, seeking for a long time to hold here the measure of this tempering, and indeed many of us, and indeed together with certain bishops near to us and close at hand, and those whom from other provinces placed far off

persecutionis istius ardor ejecerat, ante constitutionem episcopi nihil innovandum putavimus, sed lapsorum curam mediocriter temperandam esse credidimus; ut interim, dum episcopus dari a Deo nobis sustinetur, in suspenso eorum qui moras possunt dilationis sustinere, causa teneatur; eorum autem quorum vitae suae finem urgens exitus dilationem non potest ferre, acta poenitentia et professa frequenter suorum detestatione factorum, si lacrymis, si gemitibus, si fletibus dolentis ac vere poenitentis animi signa prodiderint, cum spes vivendi secundum hominem nulla substiterit, ita demum caute et sollicite subveniri, Deo ipso sciente quid de talibus faciat, et qualiter judicii sui examinet pondera; nobis tamen anxie curantibus, ut nec pronam nostram improbi homines laudent facilitatem, nec vere poenitentes accusent nostram quasi duram crudelitatem. Optamus te, beatissime ac gloriosissime Papa, in Domino semper bene valere et nostri meminisse.

the heat of this persecution had driven out, we thought that nothing should be innovated before the appointment of a bishop, but we believed that the care of the lapsed should be moderately tempered; so that in the meantime, while we wait for a bishop to be given to us by God, the case of those who can bear the delays of postponement should be held in suspense; but as for those whose departure, pressing upon the end of their life, cannot bear delay, if, after penance has been done and detestation of their deeds frequently professed, they have shown by tears, by groans, by weeping the signs of a grieving and truly penitent mind, when no hope of living according to man remains, then and only then should help be given to them, cautiously and carefully, God Himself knowing what He will do with such people and how He will weigh the scales of His judgement; we, however, taking anxious care that neither wicked men should praise our readiness as easy-going, nor the truly penitent accuse our severity as harsh cruelty. We wish you, most blessed and most glorious Pope, always to fare well in the Lord and to remember us.

Editors' notes and page, col. 999

Footnotes

Heading: Variorum notae. [Notes 33–37 close the letter; the page then opens Sanctus Lucius I, Papa et Martyr, Notitia historica, whose own notes (1)–(2) follow below.] (printed under page 551)

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Aeternamque. Sic edit. ferme omnes. Cod. Vatic. et tetram: quam lectionem in textum inferre non dubitarunt editores Anglicani. GALL.

Aeternamque ("and eternal"). So nearly all the editions. The Vatican manuscript reads et tetram ("and foul"), and the English editors did not hesitate to put that reading into the text. GALLAND.

(printed under page 551)

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Vicinis nobis. Ita Fellus et Baluzius. Omittunt nobis Welchmanus et Jacksonus.

Vicinis nobis ("to our neighbours"). So Fell and Baluze. Welchman and Jackson leave out nobis.

(printed under page 551)

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Et quos. Conjunctionem et redundare putat Welchmanus. Jacksono autem sensus videtur et cum quibusdam quos. Mox deest positis in cod. Lincoln. GALL.

Et quos ("and whom"). Welchman thinks the conjunction et is redundant. To Jackson, though, the sense seems to be et cum quibusdam quos ("and with some whom"). Just after, positis is missing in the Lincoln manuscript. GALLAND.

(printed under page 551)

(1) ‹anchor: Maurini arbitrantur› · call in col 999

Pag. ed. ann. 252, § 14; l'Art de verifier, loc. cit.

Pagi, edition, year 252, § 14; L'Art de vérifier les dates, in the place cited.

(printed under page 551)

Footnotes

Heading: Variorum notae. (printed under page 551)

(36) ‹anchor: temperandam esse credidimus› · call in col 1000

Credidimus. Ita ex cod. Bodl. I Fellus, Welchmanus et Jacksonus. Al. credimus. GALL.

Credidimus ("we have believed"). So Fell, Welchman and Jackson, from Bodleian manuscript 1. Other editions read credimus ("we believe"). GALLAND.

(printed under page 551)

(37) ‹anchor: moras possunt dilationis sustinere› · call in col 1000

In suspensio... moras... sustinere. In suspenso emendavit Morellius pro eo quod antea legebatur in suspendio. Unus liber meus habet voto suspenso. Mox cod. Gratianopolitanus, qui foris possunt dilectionem sustinere. Vetustiores editiones, foris possunt dilatione sustineri. BALUZ.

In suspensio [so printed] ... moras ... sustinere ("in suspense ... to bear the delays"). Morel corrected it to in suspenso, in place of the earlier reading in suspendio. One of my books has voto suspenso ("with their wish held in suspense"). Just after, the Grenoble manuscript reads qui foris possunt dilectionem sustinere ("who can sustain love from outside"). The older editions read foris possunt dilatione sustineri ("can be sustained outside by the delay"). BALUZE.

(printed under page 551) Notitia historica on Lucius I: (printed under page 551)

(2) ‹anchor: scribit Cyprianus› · call in col 1000

Cyprian., Ep. 61, ad Lucium, al. 58,

Cyprian, Letter 61, to Lucius (in other editions 58).

(printed under page 551)