Cyprianus, Epistolae II-XXI

LECTIONES VARIANTES. (printed under page 109)

(a) ‹—› · call in col 223

Ex ore tuo magis Morel. Magis enim Fab.

"From your mouth rather" Morel; "For rather" Fab.

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(b) ‹—› · call in col 223

Pasces : sit Lam. Ebor. Bod. Lin. NC. 1.

"Pasces" ("you will feed"): "sit" ("let it be") in Lam., Ebor., Bod., Lin., NC. 1.

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(c) ‹—› · call in col 224

Colluctandi causa, simul cum Vat. 1.

"For the sake of wrestling, together with," Vat. 1.

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(d) ‹—› · call in col 224

Portaverit Oxon.

"Portaverit" ("he will have carried") Oxon.

STEPH. BALUZII NOTAE. (Baluze) ‹Mulcedo› · lemma note Mulcedo. A. Gellius lib. XIX, cap. 9 : Ejusque linguae exercitationes doceret quae multas voluptates nullamque mulcedinem Veneris atque Musae haberet. Sanctus Hieronymus, seu quis alius, in Epistola ad Amicum aegrotum : Pars est enim procul dubio maximarum medelarum fraterni consolaminis fructus et fomes dictorum mulcedine consolationis levamen fessis animis introduxit. Boetius Lib. II de Consolatione philosophiae : Jam cantum illa finierat cum me audiendi avidum stuporem arrectisque adhuc auribus carminis mulcedo defixerat. Sidonius Lib. V, Epist. XVII : Cultu peracto vigiliarum, quas alternante mulcedine monachi clericique psalmicines concelebraverant, quisque in diversa secessimus. Mulcebritatem ante hos ducentos annos dixit quidam frater Bertholdus ordinis fratrum Praedicatorum in opusculo quod inscriptum est Horologium devotionis. Inter jocos Andreae Arnaldi extat sequens distichum incerti auctoris : Quos anguis dirus tristi dulcedine pavit, / Hos sanguis mirus Christi dulcedine lavit.

"Mulcedo" (sweetness). Aulus Gellius, book 19, chapter 9: "and he would teach the exercises of the tongue which had many pleasures and no sweetness of Venus and the Muse." Saint Jerome, or someone else, in the Letter to a Sick Friend: "For without doubt the fruit of brotherly consolation is part of the greatest remedies, and the kindling of words has brought relief to weary minds by the sweetness of consolation." Boethius, Consolation of Philosophy book 2: "She had now finished her song, when the sweetness of the poem had held me fixed, eager to hear, in amazement and with ears still pricked up." Sidonius, book 5, letter 17: "When the service of vigils was done, which the psalm-singing monks and clerics had celebrated together with alternating sweetness, we each went off in different directions." Two hundred years ago a certain brother Berthold of the Order of Friars Preachers said "mulcebritas" in the little work entitled Horologium devotionis. Among the jests of Andreas Arnaldus is found the following couplet by an unknown author: "Those whom the dread serpent fed with baneful sweetness, / The wondrous blood of Christ has washed with sweetness."

(Baluze) ‹Epist. II› · lemma note EPIST. II. — Istius Epistolae duo vetera exemplaria habuimus, unum e bibliotheca nostra, aliud ex urbe Gratianopolitana. Angli unum habuere ex bibliotheca Bodleiana. Guillelmus Morellius, qui primus illam edidit admonuit in titulo scriptam esse a Celerino ad Lucianum, haud dubie quia in veteri codice ex quo is eam descripsit sequebatur, ut in uno meo veteri in Gratianopolitano, et in 199 Vaticano, post epistolam Luciani ad Celerinum. Pamelius vero, qui videbat illam non esse scriptam ab uno aliquo, sed a pluribus, neque ad unum Lucianum, qui presbyter non fuit, sed ad plures presbyteros conscriptam, titulum hunc mutare non est veritus, potissimum cum ex vicinitate literarum error potuerit contingere ut pro eo quod erat cleri Romani substitutum sit a quopiam Celerini. Atque hanc Pamelii emendationem, quia bona est, secutae sunt posteriores editiones. Itaque in veteri libro meo legitur : Incipit Epistola rescripta ad Cyprianum a clero Romano. Quod est aliquanto melius quam in editione Morellii. At in codice Gratianopolitano scriptum est : Celerini responsio ad Lucianum de cura pastoris et ad obviandam idololatriam. Nescio autem quam ob causam Angli inscriptionem istius Epistolae rejecerunt ad marginem. Nam docendus erat primo intuitu lector a quibus et ad quos scripta erat Epistola. Iidem refutant Rigaltium, qui scripserat cleri vocem perperam trahi ad personas ecclesiasticas hominesque sacris ordinibus institutos designandos. Sane verum est Rigaltii observationem admodum prolixam esse verum paralogismum, in quo nihil sani, nihil veri scriptum est. Tertullianus in libro de Exhortatione castitatis : Differentiam inter ordinem et plebem constituit Ecclesiae auctoritas. Vide Opuscula Petri de Marca pag. 72 ubi agit de Discrimine clericorum et laicorum ex jure divino.

Letter II. — Of this letter we had two old copies, one from our own library, the other from the city of Grenoble. The English had one from the Bodleian Library. Guillaume Morel, who first published it, noted in the title that it was written by Celerinus to Lucianus, no doubt because in the old manuscript from which he copied it, it followed, as in one old manuscript of mine, in the Grenoble one, and in Vatican 199, after the letter of Lucianus to Celerinus. But Pamelius, who saw that it was written not by any one person but by several, and addressed not to Lucianus alone, who was not a presbyter, but to several presbyters, did not hesitate to change this title, especially since, from the similarity of the letters, the error could have arisen that someone substituted "of Celerinus" for what was "of the Roman clergy." And later editions have followed this emendation of Pamelius, because it is good. So in my old book one reads: "Here begins the letter written back to Cyprian by the Roman clergy." That is somewhat better than in Morel's edition. But in the Grenoble manuscript is written: "Reply of Celerinus to Lucianus on the care of a pastor and on resisting idolatry." I do not know for what reason the English relegated the heading of this letter to the margin. For the reader ought to be told at first sight by whom and to whom the letter was written. They also refute Rigault, who had written that the word "clergy" is wrongly drawn to designate ecclesiastical persons and men set in holy orders. Certainly it is true that Rigault's very lengthy observation is a real paralogism, in which nothing sound, nothing true is written. Tertullian, in the book On the Exhortation to Chastity: "The authority of the Church has established the difference between the order and the people." See the Opuscula of Pierre de Marca, p. 72, where he treats of the distinction between clerics and laymen by divine law.

(Baluze) ‹I.— Benedictum› · lemma note I. — Benedictum. Non est cognomen hoc loco Benedictus, ut observavit Sirmondus ad Sidonium, sed epithetum quo christianos viros plerique ornabant. Exemplis a viro doctissimo allatis addo ego Tertullianum in libro de Pudicitia Zephyrinum vocare benedictum Papam.

I. — "Benedictum" (blessed). "Benedictus" is not a surname in this place, as Sirmond observed on Sidonius, but an epithet with which most people honoured Christian men. To the examples brought by that most learned man I add that Tertullian, in the book On Modesty, calls Zephyrinus "the blessed Pope."

(Baluze) ‹Papam› · lemma note Papam. Vetus codex meus, Papatem. Sic etiam in codicibus in editione Anglicana laudatis et in annotationibus Morellii. Sic etiam legebat Latinus Latinius in libris suis veteribus. Vide Epist. XVI et XL.

"Papam" (Pope). My old manuscript has "Papatem." So too in the manuscripts cited in the English edition and in Morel's annotations. So too Latinus Latinius read in his old books. See Letters 16 and 40.

(Baluze) ‹Crementio› · lemma note Crementio. Ita codex meus et editio Morellii. Quo etiam modo nominatum illum invenio in plerisque libris antiquis. Puto autem eam esse veram lectionem. Nam et Crementii martyris mentio est in martyrologio Romano XVI Kal. Maii.

"Crementio." So my manuscript and Morel's edition. I also find him so named in most ancient books. And I think this is the true reading. For mention is also made of the martyr Crementius in the Roman Martyrology on the 16th before the Kalends of May (16 April).

(Baluze) ‹Propterea quod› · lemma note Propterea quod. Haec duo vocabula, quae deerant in editione Rigaltii, nos revocavimus, quia exstant in editionibus Morellii et Pamelii et in uno codice meo optimo. Rigaltius nullum vetus exemplar habuit istius Epistolae cujus auctoritate uteretur ad mutandam hanc lectionem. Latinius putabat vocem quod esse delendam.

"Propterea quod" (because). These two words, which were missing in Rigault's edition, we have restored, because they are found in the editions of Morel and Pamelius and in one very good manuscript of mine. Rigault had no old copy of this letter on whose authority he could change this reading. Latinius thought the word "quod" should be deleted.

(Baluze) ‹Persona insignis› · lemma note Persona insignis. Id est cui debeatur reverentia, ut ait Quintilianus lib. VI, cap. 1 ; quam ideo honoratiorem personam vocat Childebertus rex in constitutione edita a Sirmondo. In capitulari Metensi Pipini regis cap. 2 : De ecclesiasticis vero qui supradicta facinora commiserint, si bona persona fuerit, id est insignis, ut planum est ex iis quae sequuntur. AUTHENTICAM personam pro INSIGNI dixit Philippus episcopus Firmanus apostolicae Sedis legatus in capite 26 Concilii quod apud Budam celebravit anno 1279. Vide t. IV Capitularium pag. 1030 extrema.

"Persona insignis" (a person of distinction). That is, one to whom reverence is owed, as Quintilian says, book 6, chapter 1; whom King Childebert therefore calls a "more honoured person" in the constitution published by Sirmond. In King Pippin's capitulary of Metz, chapter 2: "Concerning ecclesiastics who have committed the aforesaid crimes, if he be a good person," that is, a person of distinction, as is plain from what follows. Philip, bishop of Fermo, legate of the Apostolic See, said "authentic" person for "distinguished" in chapter 26 of the Council he held at Buda in 1279. See vol. 4 of the Capitularies, at the foot of p. 1030.

(Baluze) ‹Qui videmur praepositi› · lemma note Qui videmur praepositi. Nimirum quia post mortem episcopi Romani cura illius ecclesiae incumbebat Clero urbico. Ne quis ista cum Baronio, Binio, Papebrochio transferat ad praerogativam illius Ecclesiae, ad quam sede vacante pertineat sollicitudo omnium ecclesiarum, adeoque clericis Romanis, quod Petri Ecclesiae essent administri, universalis gregis cura mandata : nam etiam nostris temporibus, quamvis constet Sedis Apostolicae auctoritatem et potestatem valde explicatam et amplificatam fuisse, cardinales tamen, qui successerunt clericis urbicis, penes quos est regimen Ecclesiae Romanae vacante sede, curam et sollicitudinem suam nullatenus extendunt ad alias ecclesias, ut etiam testatur Guillelmus de Montelauduno in cap. Ubi majus, de Elect., in Sexto. Item Alvarus Pelagius lib. I de Planctu Ecclesiae cap. 20, ubi diserte scribit quod vacante papatu nullus succedit Papae in jurisdictione, etiam coetus cardinalium, nisi in minimis. Vide etiam Jacobatium lib. IV, art. 3; et Augustinum de Anchona, quaest. III, art. 8, de potestate ec- (continues)

"Qui videmur praepositi" (we who seem to be set over [it]). Evidently because after the death of the Roman bishop the care of that church fell to the clergy of the city. Let no one, with Baronius, Binius and Papebroch, transfer this to a prerogative of that Church, to which, when the see is vacant, the care of all the churches would belong, and so to the Roman clerics, as ministers of Peter's Church, the care of the universal flock would be committed: for even in our own times, although it is certain that the authority and power of the Apostolic See have been greatly developed and enlarged, yet the cardinals, who succeeded the clerics of the city and with whom the government of the Roman Church rests when the see is vacant, in no way extend their care and solicitude to other churches, as William of Montlauzun also testifies on the chapter "Ubi majus," on Elections, in the Sext. So too Alvarus Pelagius, book 1 of On the Lament of the Church, chapter 20, where he writes expressly that when the papacy is vacant no one succeeds the Pope in jurisdiction, not even the college of cardinals, except in the smallest matters. See also Jacobatius, book 4, article 3; and Augustine of Ancona, question 3, article 8, on the power of the Ch- (continues)

(printed under page 109)

LECTIONES VARIANTES. (printed under page 110)

(a) ‹—› · call in col 225

Collegimus Vat. 1.

"Collegimus" ("we gathered") Vat. 1.

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(b) ‹—› · call in col 225

Prophetis dixit Vat. 1.

"Prophetis dixit" ("[in the] Prophets, said") Vat. 1.

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(c) ‹—› · call in col 225

Relinquens et fugit Vat. 2.

"Leaving, and he flees" Vat. 2.

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(d) ‹—› · call in col 225

Simoni dicit Vat. 1.

"He says to Simon" Vat. 1.

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(e) ‹—› · call in col 226

Invenire Imp.

"Invenire" ("to find") Imp.

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(f) ‹—› · call in col 226

Vestros stare Vat. 1. Oxon.

"That your [people] stand" Vat. 1, Oxon.

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(g) ‹—› · call in col 226

Ne praeceps iens Oxon.

"Lest going headlong" Oxon.

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(h) ‹—› · call in col 226

Haec solum Vat. 2.

"These only" Vat. 2.

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(i) ‹—› · call in col 226

Ante oculos habentes — magis quam Vat. 2.

"Having before their eyes — rather than" Vat. 2.

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(j) ‹ire› · call in col 226

Paratos esse debere ire Oxon.

"That they ought to be ready to go" Oxon.

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(k) ‹ad hoc› · call in col 226

Attendentes ad hoc Impr.

"Attending to this" Impr.

STEPH. BALUZII NOTAE. (Baluze) ‹Qui videmur praepositi› · lemma note

(continued) clesiastica. Certe manifestum est ex contextu Epistolae Clerum Romanum de nulla tum ecclesia gubernanda sollicitum fuisse quam de sua, ex usu nimirum ubique recepto, ut ecclesia episcopo viduata regeretur a clero ecclesiae vacantis ut agnoscit etiam Naclantus episcopus Clugiensis in tractatione de Papae et Concilii potestate. Quod liquet etiam ex eo quod, post mortem papae Martini istius nominis primi, quia episcopatus cessavit spatio triginta et quinque dierum, presbyteri Ecclesiae Romanae praefuerunt, ut legitur in gestis pontificalibus, id est illi ex presbyterio Romano qui caeteris praeeminebant, id est archidiaconus, archipresbyter et primicerius, ut docet ejusdem Martini epistola ad Eliterum. Hi enim locum repraesentabant pontificis. Ubi interim annotabo vitio scriptoris factum videri ut archidiaconus istic nominetur ante archipresbyterum, nisi jam tum ita imminuta erat disciplina Ecclesiae Romanae, ut archidiaconus praeferretur archipresbytero. Nam ex libro diurno Pontificum constat archipresbyterum primo loco nominatum ante archidiaconum in epistola a Clero Romano scripta ad exarchum de transitu Pontificis.

(Baluze) ‹Vice pastoris› · lemma note Vice pastoris. Veteres libri habent pastorum. Nihil tamen mutare voluimus, quia constat hanc Epistolam a Clero Romano scriptam esse ad Cyprianum eo tempore quo Romana Ecclesia non habebat pastorem. David Blondellus, ut ostenderet presbyteros esse aequales episcopis et vicarios quoque Christi esse, in hoc loco ad vocem pastoris addidit nimirum Christi. Sed profecto multum erravit. Istic enim per vocem pastoris manifeste intelligitur Episcopus Romanus. Et tum, extincto Fabiano, Clerus Romanus regebat Ecclesiam vice pastoris donec alius episcopus substitueretur in loco Fabiani.

"Vice pastoris" (in the shepherd's stead). The old books have "pastorum" (of the shepherds). We wished, however, to change nothing, because it is certain that this letter was written by the Roman clergy to Cyprian at a time when the Roman Church had no shepherd. David Blondel, to show that presbyters are equal to bishops and are also vicars of Christ, added at this place to the word "pastoris" the words "namely of Christ." But he certainly erred greatly. For there by the word "shepherd" the Roman bishop is plainly meant. And at that time, Fabian being dead, the Roman clergy were ruling the Church in the shepherd's stead until another bishop should be put in Fabian's place.

(Baluze) ‹Antecessoribus nostris› · lemma note Antecessoribus nostris. Haec verba, quae quamdam habent obscuritatem, Angli transtulerunt ad sacerdotes Judaeorum, quia certo constat illa ab Ezechiele scripta esse adversus eos.

"Antecessoribus nostris" (to our predecessors). These words, which have a certain obscurity, the English referred to the priests of the Jews, because it is certain that they were written by Ezekiel against them.

(Baluze) ‹Quoniam perditum› · lemma note Quoniam perditum. Hic locus Ezechielis, qui valde mutilus est, multo integrior exstat in Epistola LIV. Haec verba et quae postea sequuntur sanctus Hieronymus illa explicans transtulit ad superbiam episcoporum, quos acriter perstringit. Haec sunt ejus verba : Quod proprie ad supercilium episcoporum pertinet, inquit, eorum videlicet qui operibus dedecorant nominis dignitatem, et pro humilitate assumunt superbiam, ut honorem se putent consecutos, non onus, et quoscumque in Ecclesia viderint praepotentes et Dei habere sermonem, opprimere videntur. Ab his longe distabat Valerii cum Augustino humilis et a propriae laudis amore aliena agendi ratio.

"Quoniam perditum" (because the lost). This passage of Ezekiel, which is badly mutilated, survives much more complete in Letter 54. Saint Jerome, explaining these words and those that follow, applied them to the pride of bishops, whom he sharply censures. These are his words: "What belongs properly to the haughtiness of bishops," he says, "namely of those who disgrace the dignity of the name by their works, and take on pride instead of humility, so that they think they have obtained an honour, not a burden, and seem to crush whomever they see in the Church to be powerful and to have the word of God." Far from these was the humble way of acting of Valerius with Augustine, a stranger to the love of its own praise.

(Baluze) ‹Lac eorum› · lemma note Lac eorum. In uno veteri libro legitur lactem. Glossae Philoxeni : Lactem, Γάλα. Plautus, Bacchidibus : Quae nec lactem nec lanam ullam habent. Sic apud Apuleium lib. VIII Metamorphoseon, Nonius Marcellus adnotat antiquos dixisse lacte in nominativo.

"Lac eorum" (their milk). In one old book one reads "lactem." The Glosses of Philoxenus: "Lactem, Γάλα" (milk). Plautus, in the Bacchides: "Which have neither milk nor any wool." So in Apuleius, Metamorphoses book 8; Nonius Marcellus notes that the ancients said "lacte" in the nominative.

(Baluze) ‹Lupum venientem› · lemma note Lupum venientem. Hieronymus ibidem : Mercenarii, qui lucrum tantum de gregibus considerant, et cum lupum viderint, fugiunt, quorum negligentia grex Domini devoratur a bestiis agri.

"Lupum venientem" (the wolf coming). Jerome in the same place: "Hirelings, who consider only the gain from the flocks, and when they see the wolf, flee; through whose negligence the Lord's flock is devoured by the beasts of the field."

(Baluze) ‹Quo cessit› · lemma note Quo cessit. Locus obscurus. Latinius monuit in uno veteri codice legi gessit, in alio vero gestum. Sed in meo et in editione Morellii legitur cessit. Rigaltius ista refert ad tempus illud quo, post apprehensum Christum a Judaeis, Petrus non proprie fugit, sed cessit sive abscessit aut recessit. Nam, ut est in Evangelio, sequebatur quidem Christum, sed longo intervallo, quod fugae speciem praebuit ; adeoque in Evangelio legitur discipulos omnes relicto Christo fugisse. Sed, quod Rigaltii pace dixerim et Anglorum, qui ejus observationem adscivere, hujus loci est sententia : verbum Christi, Pasce oves meas, ex actu ipso quo cessit, id est ex eo quem habuit exitu impletum cognoscimus. Opponit enim Clerus Romanus Christum et Apostolos pastoribus Judaeorum, nec Petro exprobrat fugam in passione Christi, sed laudat ejus diligentiam in pascendis ovibus, quemadmodum ei Christus post resurrectionem mandaverat.

"Quo cessit" (by which it turned out). An obscure passage. Latinius noted that in one old manuscript one reads "gessit" (he performed), in another "gestum" (performed). But in mine and in Morel's edition one reads "cessit." Rigault refers this to the time when, after Christ was seized by the Jews, Peter did not properly flee but gave way, that is, withdrew or retired. For, as the Gospel has it, he did follow Christ, but at a long distance, which gave the appearance of flight; and so in the Gospel one reads that all the disciples forsook Christ and fled. But, by the leave of Rigault and of the English, who adopted his observation, the sense of this passage is: we know the word of Christ, "Feed my sheep," to have been fulfilled from the very act by which it turned out, that is, from the outcome it had. For the Roman clergy set Christ and the apostles against the shepherds of the Jews, and do not reproach Peter for his flight in Christ's passion, but praise his diligence in feeding the sheep, as Christ had charged him after the resurrection.

(Baluze) ‹Et caeteri discipuli› · lemma note Et caeteri discipuli. Subjungit Rigaltius hanc Cleri Romani Epistolam Petrum magis onerare quod ait et caeteri discipuli similiter fecerunt, tamquam ad exemplum Petri. Sed haec observatio falsa est, ut jam dixi ; nec Clerus Romanus his verbis, et caeteri discipuli similiter fecerunt, indicat Apostolos fugientem Petrum secutos esse, sed potius ejus exemplo in pascendis ovibus summum studium adhibuisse. Nihil magis alienum a proposito cleri Romani, quam a Petro et aliis discipulis exemplum ignaviae in pascendis ovibus repetere. Praeterea claudicat Rigaltii ratiocinatio : Petrus fugit, fugerunt etiam alii discipuli : fugerunt igitur ad exemplum Petri, qui dedit illis exemplum fugiendi. Matthaeus enim et Marcus aiunt omnes discipulos relicto Christo fugisse, nulla Petri mentione.

"Et caeteri discipuli" (and the other disciples). Rigault adds that this letter of the Roman clergy burdens Peter the more in saying "and the other disciples did likewise," as if following Peter's example. But this observation is false, as I have said; nor do the Roman clergy, by the words "and the other disciples did likewise," indicate that the apostles followed Peter in his flight, but rather that by his example they applied the greatest zeal to feeding the sheep. Nothing is more foreign to the purpose of the Roman clergy than to fetch from Peter and the other disciples an example of cowardice in feeding the sheep. Moreover, Rigault's reasoning limps: Peter fled, the other disciples fled too; therefore they fled after the example of Peter, who gave them the example of fleeing. For Matthew and Mark say that all the disciples forsook Christ and fled, with no mention of Peter.

(Baluze) ‹II.— Ascendentes› · lemma note II. — Ascendentes, in capitolium videlicet, ibi sacrificaturi diis gentium. Sed de ea re pluribus agemus ad Epistolam LV.

II. — "Ascendentes" (going up), namely to the Capitol, to sacrifice there to the gods of the nations. But we shall treat this matter more fully at Letter 55.

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LECTIONES VARIANTES. (printed under page 111)

(a) ‹—› · call in col 227

Ecclesia ista fortis in fide Impr.

"That church strong in faith" Impr.

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(b) ‹—› · call in col 227

Revertuntur Imp. Ruerunt Oxon.

"Revertuntur" ("they return") Imp.; "Ruerunt" ("they fell") Oxon.

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(c) ‹de sedibus suis› · call in col 227

Expulsi a sedibus. Vat. 1.

"Driven from their homes." Vat. 1.

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