PL 4 · cols. 250–255

Cyprianus, Epistolae II-XXI

Letters IX–X

In coelestibus castris et pax et acies habent flores suos, quibus miles Christi ob gloriam coronetur. Opto vos, fortissimi ac beatissimi fratres, semper in Domino bene valere et nostri meminisse. Valete.

In the heavenly camp both peace and battle have their flowers, with which the soldier of Christ may be crowned for glory. I wish you, bravest and most blessed brothers, always to fare well in the Lord and to remember us. Farewell.

EPISTOLA IX.

Letter 9.

(Erasm., III, 14; Pamel., X; Rig., Baluz., Paris., IX; Oxon., Lips., XXI.)

(Erasmus, III, 14; Pamelius, 10; Rigault, Baluze, Paris, 9; Oxford, Leipzig, 21.)

AD CLERUM, DE QUIBUSDAM PRESBYTERIS QUI TEMERE PACEM LAPSIS DEDERUNT, NECDUM SEDATA PERSECUTIONE ET CITRA CONSCIENTIAM EPISCOPORUM.

To the clergy, concerning certain presbyters who rashly gave peace to the lapsed, while the persecution was not yet stilled and without the knowledge of the bishops.

ARGUMENTUM — hujus Epistolae habes infra in haec verba, Epistola XIV: « Presbyteris, inquit, et diaconibus non defuit sacerdotii vigor, ut quidam, minus disciplinae memores et temeraria festinatione praecipites, qui cum lapsis communicare jam coeperant, comprimerentur. »

Argument — the argument of this letter you have below in these words, Letter 14: « To the presbyters, he says, and deacons the vigour of the priesthood was not lacking, so that certain men, less mindful of discipline and headlong in rash haste, who had already begun to hold communion with the lapsed, were restrained. »

I. Cyprianus presbyteris et diaconibus fratribus salutem. Diu patientiam meam tenui, fratres charissimi, quasi verecundum silentium nostrum proficeret ad quietem: sed, cum quorumdam immoderata et abrupta praesumptio temeritate sua et honorem martyrum et confessorum pudorem et plebis universae tranquillitatem turbare conetur, tacere ultra non oportet, ne ad periculum et plebis pariter et nostrum taciturnitas nimia procedat. Quod enim non periculum metuere debemus de offensa Domini quando aliqui de presbyteris, nec Evangelii nec loci sui memores, sed neque futurum Domini judicium neque nunc sibi praepositum episcopum cogitantes, quod numquam omnino sub antecessoribus factum est, cum contumelia et contemptu praepositi totum sibi vindicent?

I. Cyprian to the presbyters and deacons, his brothers, greeting. For a long time I have held my patience, dearest brothers, as though our modest silence would serve towards quiet; but since the immoderate and headlong presumption of certain men is trying by its rashness to disturb both the honour of the martyrs and the modesty of the confessors and the tranquillity of the whole people, it is not right to keep silent any longer, lest excessive taciturnity proceed to the danger of the people and of ourselves alike. For what danger ought we not to fear from offending the Lord, when some of the presbyters, mindful neither of the Gospel nor of their own place, and thinking neither of the future judgement of the Lord nor of the bishop now set over them, a thing that was never at all done under our predecessors, claim everything for themselves with insult and contempt of the one set over them?

II. Atque utinam non prostrata fratrum nostrorum salute sibi omnia vindicarent! Contumeliam episcopatus

II. And would that they did not claim all things for themselves with the salvation of our brothers laid low! The insult to the episcopate

Editors' notes and page, col. 250

Page

running head: EPISTOLA IX. 250 (left part of the running head cut off at the image edge)
marginal letters: A pureas. In coelestibus castris; B pites, qui cum lapsis communicare; C episcopum cogitantes, quod numquam; D Aliqui de presbyteris (in Baluze's notes at the page foot)
old-edition numerals: (none)
other: column begins with the fragment "pureas" of a word (purpureas) broken from col. 249; column ends with "episco-" split at the column break; editors' matter set: the edition concordance "(Erasm., III, 14 ...)", the title "AD CLERUM, DE QUIBUSDAM ...", and the Argumentum "hujus Epistolae habes ..."; full-width headings LECTIONES VARIANTES and BALUZII NOTAE at the page foot are cut off at the left edge and belong to the apparatus, not set

PL 4:251

nostri dissimulare et ferre possem, sicut dissimulavi semper et pertuli. Sed dissimulandi nunc locus non est quando decipitur fraternitas nostra a quibusdam vestrum, qui, dum sine ratione restituendae salutis plausibiles esse cupiunt, magis lapsis obsunt. Summum enim delictum esse quod persecutio committi coegit, sciunt ipsi etiam qui commiserunt, cum dixerit Dominus et judex noster: Qui me confessus fuerit coram hominibus, et ego illum confitebor coram Patre meo qui in coelis est. Qui autem me negaverit, et ego illum negabo (Matth. X, 32, 33); et iterum dixerit: Omnia peccata remittentur filiis hominum et blasphemiae. Qui autem blasphemaverit in Spiritum sanctum, non habebit remissam, sed reus est aeterni peccati (Marc. III, 28, 29); item beatus Apostolus dixerit: Non potestis calicem Domini bibere et calicem daemoniorum. Non potestis mensae Domini communicare et mensae daemoniorum (I Cor. X, 20, 21). Haec qui subtrahit fratribus nostris, decipit miseros; ut qui possunt, agentes poenitentiam veram, Deoque patri et misericordi precibus et operibus suis satisfacere, seducantur ut magis pereant, et qui erigere se possent, plus cadant. Nam, cum in minoribus peccatis agant peccatores poenitentiam justo tempore, et, secundum disciplinae ordinem, ad exomologesim veniant, et per manus impositionem episcopi et cleri

of ours I could overlook and bear, just as I have always overlooked and borne it. But there is no room for overlooking now, when our brotherhood is being deceived by some of you, who, while they wish to win favour without any proper reckoning for restoring salvation, rather do harm to the lapsed. For that the sin which the persecution compelled to be committed is the gravest, even those who committed it know, since our Lord and Judge has said: Whoever has confessed Me before men, I too will confess him before My Father Who is in heaven. But whoever has denied Me, I too will deny him (Matt. 10:32–33); and has said again: All sins shall be forgiven to the sons of men, and blasphemies. But whoever has blasphemed against the Holy Spirit shall not have forgiveness, but is guilty of an eternal sin (Mark 3:28–29); likewise the blessed Apostle has said: You cannot drink the cup of the Lord and the cup of demons. You cannot communicate at the table of the Lord and at the table of demons (1 Cor. 10:20–21). Whoever withholds these things from our brethren deceives the wretched, so that those who could, by doing true penance, make satisfaction to God, the Father and merciful, with their prayers and works, are led astray so as to perish the more, and those who could raise themselves up fall further. For whereas in lesser sins sinners do penance for a due time, and according to the order of discipline come to the exomologesis, and through the imposition of the hand of the bishop and clergy

Editors' notes and page, col. 251

Footnotes

LECTIONES VARIANTES. (printed under page 121)

(a) ‹possem› · call in col 251

Contumeliam... possum Oxon.

"Insult ... I can" Oxon.

(printed under page 121)

(b) ‹[blasphe]miae› · call in col 251

Hominum. Qui autem Bod. 2.

"Of men. But whoever" Bod. 2.

(printed under page 121)

Blasphemaverit Spiritum Oxon.

"Shall have blasphemed the Spirit" Oxon.

(printed under page 121)

(d) ‹non habebit› · call in col 251

Non habet Ar. Ebor. Lam. NC. 1.

"Non habet" ("has not") Ar., Ebor., Lam., NC. 1.

(printed under page 121)

(e) ‹Deoque patri› · call in col 251

Possunt agere poenitentiam, Deoque Patri Ar. Lam. Ebor Bod. 2. NC. 1.

"They can do penance, and to God the Father" Ar., Lam., Ebor., Bod. 2, NC. 1.

(printed under page 121)

(f) ‹—› · call not in the foot image

Legem tenuerunt, rei autem qui praesunt Ar. Bod. 2. Lam. NC. 1.

"They have kept the law, but those who preside are guilty" Ar., Bod. 2, Lam., NC. 1.

(printed under page 121)

Page

running head: 251 DIVI CYPRIANI
marginal letters: A ‹patus nostri dissimulare›; B ‹Non potestis calicem Domini bibere›; C ‹Possunt agere poenitentiam› (in the variants); D ‹tribunal judicis respondisse› (in Baluze's notes)
old-edition numerals: 19 after "disciplinae"
other: QA Q5a 2026-10-20: call (a) stands after "possem" in this column. Call (f) is not in this column (it belongs to col 252's text). Baluze's notes on this column's lemmas (Sed reus est, Miseros, Agentes poenitentiam) are set in n252.

PL 4:252

jus communicationis accipiant, nunc crudo tempore, persecutione adhuc perseverante, nondum restituta Ecclesiae ipsius pace, ad communicationem admittuntur et offertur nomen eorum, et, nondum poenitentia acta, nondum exomologesi facta, nondum manu eis ab episcopo et clero imposita, Eucharistia illis datur, cum scriptum sit: Qui ederit panem aut biberit calicem Domini indigne, reus erit corporis et sanguinis Domini (I Cor. XI, 27).

receive the right of communion, now, at an unripe time, while the persecution still continues and the peace of the Church herself is not yet restored, [these] are admitted to communion and their name is offered, and, with penance not yet performed, with confession not yet made, with the hand not yet laid upon them by the bishop and the clergy, the Eucharist is given to them, although it is written: Whoever eats the bread or drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord (1 Cor. 11:27).

III. Sed nunc illi rei non sunt qui minus Scripturae legem tenent. Erunt autem rei qui praesunt et haec fratribus non suggerunt, ut, instructi a praepositis, faciant omnia cum Dei timore et cum data ab eo et praescripta observatione. Exponunt deinde invidiae beatos martyres, et gloriosos servos Dei cum Dei sacerdote committunt, ut, cum illi memores loci nostri ad me litteras direxerint, et petierint tunc desideria sua examinari et pacem quando ipsa ante mater nostra Ecclesia pacem de misericordia Domini prior sumpserit, et nos divina protectio reduces ad ecclesiam suam fecerit, hi, sublato honore quem nobis beati martyres cum confessoribus servant, contempta Domini lege et observatione quam iidem martyres et confessores tenendam mandant, ante extinctum persecutionis metum, ante reditum nostrum, ante ipsum pene martyrum excessum, communicent cum lapsis

III. But now those are not guilty who hold too little to the law of Scripture. Those, however, will be guilty who preside and do not suggest these things to the brethren, so that, instructed by those set over them, they may do all things with the fear of God and with the observance given and prescribed by Him. Then they expose the blessed martyrs to ill will, and set the glorious servants of God at odds with the priest of God, so that, although they, mindful of our place, have directed letters to me and have asked that their desires be examined, and peace [be granted], at that time when our mother the Church herself has first received peace from the mercy of the Lord, and divine protection has brought us back to His church, these men, setting aside the honour which the blessed martyrs together with the confessors preserve for us, despising the law and observance of the Lord which the same martyrs and confessors command to be kept, before the fear of persecution has been extinguished, before our return, almost before the very departure of the martyrs, communicate with the lapsed

Editors' notes and page, col. 252

Footnotes

(f) ‹praesunt› · call in col 252

Legem tenuerunt, rei autem qui praesunt Ar. Bod. 2. Lam. NC. 1.

"They held the law; but those who preside are guilty" Ar., Bod. 2, Lam., NC. 1.

(printed under page 121)

(g) ‹invidiae› · call in col 252

Exponunt de invidia Lam. Ebor. NC. 1.

"They expose out of envy" Lam., Ebor., NC. 1.

(printed under page 121)

(h) ‹loci nostri› · call in col 252

Memores legis nostrae Lam. Ebor. NC. 1. Bod. 2.

"Mindful of our law" Lam., Ebor., NC. 1, Bod. 2.

STEPH. BALUZII NOTAE. (Baluze) ‹II.— Prostrata salute› · lemma note

(continued) secutionis infestatione prostrati ; et Epistola XXXVII, p. 50, Persecutionis tempestate prostrati. Optatus Milevitanus lib. I : Persecutio nonnullos funestam prostravit in mortem. Lambinus putat apud Ciceronem in Catilinaria secunda legi debere : Jacet ille nunc prostratusque est. Et mox ait : Plus enim est prostratum esse quam jacere. Quae sententia Lambini convenit cum his verbis Cypriani ex Epistola XL, p. 54 : Nemo jacentes prosternat et deprimat.

(Baluze) ‹Sed reus est› · lemma note Sed reus est. Pro his in vetustiore libro Remigiano scriptum est, Neque hic neque in venturo, quod sumptum est ex capite XII Evangelii secundum Matthaeum. Hieronymus in Epistola ad Marcellam de blasphemia in Spiritum sanctum : Probet itaque Novatianus aliquem de his qui sacrificare compulsi sunt ante tribunal judicis respondisse omnia quae in Evangelio scripta sunt non a Filio Dei, sed a Beelzebud principe daemoniorum esse profecta, et tunc poterit approbare irremissibilem in Spiritum sanctum esse blasphemiam.

"Sed reus est" (but is guilty). In place of these words the older Saint-Remi book has "neither here nor in the world to come," which is taken from chapter 12 of the Gospel according to Matthew. Jerome in the Letter to Marcella on blasphemy against the Holy Spirit: "Let Novatian prove, then, that one of those who were compelled to sacrifice before the judge's tribunal answered that everything written in the Gospel came not from the Son of God but from Beelzebub, the prince of demons, and then he will be able to prove that the blasphemy against the Holy Spirit is unforgivable."

(Baluze) ‹Miseros› · lemma note Miseros. Codex Fuxensis, innocentes. Id quod dicturus sum non pertinet ad explicationem loci istius Cyprianici : dicam tamen propter hanc vocem, qua significantur etiam miseri apud Ammianum Marcellinum. Scribit ille in libro XXVII, Valentinianum, hominem propalam ferocem, inter imperandi exordium duos homines minime malos, Dioclem videlicet ex Comite largitionum Illyrici, et Diodorum ex agente in rebus, jussisse occidi. Quorum memoriam, inquit Marcellinus, apud Mediolanum colentes nunc quoque Christiani, locum ubi sepulti sunt ad innocentes appellant. Et mox eos ut martyres ait cultos fuisse a christianis.

"Miseros" (the wretched). The Foix manuscript, "innocentes" (the innocent). What I am about to say does not bear on the explanation of this passage of Cyprian; I shall say it nonetheless because of this word, by which the wretched also are meant in Ammianus Marcellinus. He writes in book 27 that Valentinian, an openly savage man, at the beginning of his reign ordered two men who were not at all wicked to be killed, namely Diocles, formerly Count of the Largesses of Illyricum, and Diodorus, formerly an agent in rebus. "Honouring their memory," says Marcellinus, "the Christians at Milan even now call the place where they are buried 'At the Innocents.'" And soon he says they were venerated as martyrs by the Christians.

(Baluze) ‹Agentes poenitentiam› · lemma note Agentes poenitentiam. Multum variant in hoc loco vetera exemplaria. Ego amplexus sum lectionem quae mihi visa est melior. Illud interim admoneo, pro eo quod istic scriptum est, misericordi, veteres editiones ante Manutianam praeferre ad misericordiam. Quam lectionem reperi etiam in codice Fossatensi, in Compendiensi vetere, et in recentiore Remigiano. Vetus Victorinus habet utramque lectionem. Etenim cum in illo scriptum primo fuisset misericordi, additum est supra lineam vel ad misericordiam.

"Agentes poenitentiam" (doing penance). The old copies vary greatly in this place. I have embraced the reading that seemed better to me. Meanwhile I note that, for what is written here, "misericordi" (merciful), the old editions before Manutius's show "ad misericordiam" (unto mercy). I found this reading also in the Saint-Maur-des-Fossés manuscript, in the old Compiègne one, and in the more recent Saint-Remi one. The old Saint-Victor one has both readings. For when "misericordi" had first been written in it, "or ad misericordiam" was added above the line.

(Baluze) ‹Offertur nomen eorum› · lemma note 397 Offertur nomen eorum. Hanc lectionem, quae est vulgata, habent quinque libri veteres. In duobus aliis legitur, offeruntur nomina eorum ; in Fuxensi pro nomine eorum. Alii quatuor et editio Manutii, offertur nomine eorum. Insignis est locus Tertulliani in libro de Monogamia, ubi agens de muliere juncta viro, quem repudiare non potest, ait : Enimvero et pro anima ejus orat, et refrigerium interim adpostulat ei, et in prima resurrectione consortium, et offert annuis diebus dormitionis ejus. Vide scholia Jacobi Billii ad Orationem Gregorii Nazianzeni in laudem Caesarii fratris et dissertationem V Cyprianicam Henrici Dodwelli. Vide etiam tom. II Capitularium, pag. 1129.

[The "397" printed here is as in Migne.] "Offertur nomen eorum" (their name is offered). This reading, which is the common one, five old books have. In two others one reads "offeruntur nomina eorum" (their names are offered); in the Foix one "pro nomine eorum" (for their name). Four others and the Manutius edition, "offertur nomine eorum" (it is offered in their name). There is a notable passage of Tertullian in the book On Monogamy, where, treating of a woman joined to a husband whom she cannot repudiate, he says: "Indeed she prays for his soul, and asks refreshment for him meanwhile, and fellowship in the first resurrection, and offers on the yearly days of his falling asleep." See the scholia of Jacques de Billy on Gregory Nazianzen's Oration in Praise of his Brother Caesarius, and the fifth Cyprianic dissertation of Henry Dodwell. See also vol. 2 of the Capitularies, p. 1129.

(Baluze) ‹III.— Memores loci› · lemma note III. — Memores loci. Ita codex Fuxensis et editio Manutiana. Superiores editiones et plures libri veteres in editione Anglicana laudati habent legis nostrae. Atque hanc lectionem magis probat Gronovius in capite 14 observationum suarum in Scriptoribus ecclesiasticis, et ait Cyprianum hic intelligere evangelicam legem, a qua arcessit disciplinam ecclesiasticam ; et ut ostendat opinionem suam esse bonam, affert hunc locum ex Epistola sequenti, in qua sic legitur : Illi contra evangelicam legem, et mox alia quaedam loca similia ex quibusdam aliis Epistolis.

III. — "Memores loci" (mindful of [my] place). So the Foix manuscript and the Manutius edition. Earlier editions and several old books cited in the English edition have "legis nostrae" (of our law). And Gronovius, in chapter 14 of his Observations on the Ecclesiastical Writers, prefers this reading, and says that Cyprian here means the Gospel law, from which he derives ecclesiastical discipline; and to show his opinion is good he brings this passage from the following letter, in which one reads: "They, against the Gospel law," and soon some other similar passages from certain other letters.

(Baluze) ‹Domini lege› · lemma note Domini lege. In libro Beccensi scriptum est, Contempta dominicae legis observatione.

"Domini lege" (the Lord's law). In the Bec book is written: "the observance of the Lord's law being despised."

(printed under page 121)

Page

running head: DIVI CYPRIANI 252 (first letter of DIVI cut off at the image edge)
marginal letters: A jus communicationis accipiant; B cerdote committunt, ut; C h Memores legis nostrae (in the Lectiones variantes, not set); D anima ejus orat (in the Baluzii notae, not set)
old-edition numerals: (none)

PL 4:253

et offerant et Eucharistiam tradant, quando, etiamsi martyres per calorem gloriae Scripturam minus contemplantes, plus aliquid cuperent, a presbyteris et diaconis suggerentibus admoneri deberent, sicut semper in praeteritum factum est.

and offer and hand over the Eucharist, when, even if the martyrs, through the heat of glory paying too little heed to Scripture, desired something more, they ought to have been admonished by the presbyters and deacons making suggestion to them, as has always been done in time past.

IV. Castigare nos itaque divina censura nec noctibus desinit nec diebus. Praeter nocturnas enim visiones, per dies quoque impletur apud nos Spiritu sancto puerorum innocens aetas, quae in ecstasi videt oculis et audit et loquitur ea quibus nos Dominus monere et instruere dignatur. Et audietis omnia quando ad vos reducem me Dominus fecerit, qui ut secederem jussit. Interim temerarii et incauti et tumidi quidam inter vos, qui hominem non cogitant, vel Deum timeant, scientes, quoniam si ultra in iisdem perseveraverint, utar ea admonitione qua me uti Dominus jubet, ut interim prohibeantur offerre, acturi et apud nos et apud confessores ipsos et apud plebem universam causam suam; cum, Domino permittente, in sinum matris Ecclesiae recolligi coeperimus. De hoc ad martyres et confessores et ad plebem litteras feci, quas utraque vobis legi mandavi. Opto vos, fratres charissimi ac desiderantissimi, in Domino semper bene valere et nostri meminisse. Valete.

IV. And so the divine censure does not cease to chastise us either by night or by day. For besides the visions of the night, by day also the innocent age of children among us is filled with the Holy Spirit, and in ecstasy it sees with its eyes, and hears and speaks, those things with which the Lord deigns to admonish and instruct us. And you will hear everything when the Lord, Who commanded me to withdraw, has brought me back to you. Meanwhile, certain rash and incautious and puffed-up men among you, who have no regard for man, let them at least fear God, knowing that, if they persist further in the same things, I shall use that admonition which the Lord commands me to use, so that meanwhile they are forbidden to offer, being to plead their case both before us and before the confessors themselves and before the whole people, when, by the Lord's permission, we have begun to be gathered again into the bosom of mother Church. Concerning this I have written letters to the martyrs and confessors and to the people, both of which I have directed to be read to you. I wish you, dearest and most longed-for brothers, always to fare well in the Lord and to remember us. Farewell.

EPISTOLA X.

Letter 10.

(Erasm., III, 15; Pamel., XI; Rig., Baluz., Paris., X; Oxon., Lips., XV.)

(Erasmus, 3, 15; Pamelius, 11; Rigault, Baluze, Paris, 10; Oxford, Leipzig, 15.)

AD MARTYRES ET CONFESSORES QUI LAPSIS PETIERUNT PACEM DARI.

To the martyrs and confessors who asked that peace be given to the lapsed.

Argumentum — hujus Epistolae habes infra in haec verba, Epistola XVI: « Cum comperissem eos qui sacrilegis contactibus manus suas atque ora maculassent, vel nefandis libellis nihilominus conscientiam polluissent, exambire ad martyres passim, confessores quoque importuna et gratiosa deprecatione corrumpere, ut sine discrimine et examine singulorum darentur libellorum millia, contra Evangelii legem, litteras feci quibus martyres et confessores consilio meo quantum possem ad Dominica praecepta revocarem. »

Argument — of this Letter you have [the argument] below, in these words, Letter 16: "When I had learned that those who had stained their hands and mouths with sacrilegious contacts, or had no less polluted their conscience with abominable certificates, were going about canvassing the martyrs everywhere, and were also corrupting the confessors with importunate and ingratiating entreaty, so that thousands of certificates were being given without distinction and examination of individuals, contrary to the law of the Gospel, I wrote letters by which I might, as far as I could, recall the martyrs and confessors by my counsel to the Lord's precepts."

I. Cyprianus martyribus et confessoribus charissimis fratribus salutem. Sollicitudo loci nostri et timor Domini

I. Cyprian to the martyrs and confessors, his dearest brothers, greeting. The solicitude of our office and the fear of the Lord

Editors' notes and page, col. 253

Footnotes

LECTIONES VARIANTES. (printed under page 122)

(a) ‹contemplantes› · call in col 253

Contemplantes contra legem Dei Oxon Legem Domini Lips.

"Contemplating against the law of God" Oxon; "the law of the Lord" Lips.

(printed under page 122)

(b) ‹temerarii› · call in col 253

Interim morari Foss. Vict. Mich.

"Meanwhile to delay" Foss., Vict., Mich.

(printed under page 122)

Perseveraverint vitare admonitionem Mss. R.

"Shall persist, to avoid the admonition" the manuscripts of R.

(printed under page 122)

(d) ‹fides Domini› · call in col 254

Domino Oxon.

"Domino" ("to the Lord") Oxon.

(printed under page 122)

(e) ‹milites› · call in col 254

Honestos milites Veron.

"Honourable soldiers" Veron.

(printed under page 122)

(f) ‹martyrum› · call in col 254

Convenientes martyres Ver.

"The martyrs coming together" Ver.

(printed under page 122)

Page

running head: 253 EPISTOLA X.
marginal letters: A et offerant et Eucharistiam tradant; B utar ea admonitione qua me uti Dominus ju-; C Argumentum — hujus Epistolae habes infra in; D (beside the Variae lectiones at the page foot, not in the text)
old-edition numerals: (none)
other: editors' matter set: the edition concordance "(Erasm., III, 15; ...)" and the Argumentum "hujus Epistolae habes infra"; column ends mid-word "Do-" (Domini), English given as "Lord"; Variae lectiones and Baluze's notes at the page foot not set; running-head numeral partly blurred, read as 253

PL 4:254

compellit, fortissimi ac beatissimi fratres, admonere vos litteris nostris ut a quibus tam devote et fortiter servatur fides Domini, ab iisdem lex quoque et disciplina Domini reservetur. Nam, cum omnes milites Christi custodire oporteat praecepta imperatoris sui, tum vos magis praeceptis ejus obtemperare plus convenit, qui exemplum caeteris facti estis et virtutis et timoris Dei. Et credideram quidem presbyteros et diaconos qui illic praesentes sunt monere vos et instruere plenissime circa Evangelii legem, sicut in praeteritum semper sub antecessoribus nostris factum est, ut diaconi, ad carcerem commeantes, martyrum desideria consiliis suis et Scripturarum praeceptis gubernarent. Sed nunc cum maximo animi dolore cognosco non tantum illic vobis non suggeri divina praecepta, sed adhuc potius impediri, ut ea quae a vobis ipsis et circa Deum caute et circa sacerdotem Dei honorifice fiunt, a quibusdam presbyteris resolvantur, qui nec timorem Dei nec episcopi honorem cogitantes (cum vos ad me litteras direxeritis, quibus examinari desideria vestra et quibusdam lapsis pacem dari postulatis cum, persecutione finita, convenire in unum cum clero et recolligi coeperimus), illi, contra Evangelii legem, contra vestram quoque honorificam petitionem, ante actam poenitentiam, ante exomologesim, gravissimi atque extremi delicti factam, ante manum ab episcopo et clero in poenitentiam impositam, offerre pro illis et Eucharistiam dari, id est, sanctum Domini corpus profanare audeant, cum scriptum sit: Qui ederit panem aut biberit calicem Domini indigne, reus erit corporis et sanguinis Domini (I Cor. XI, 27).

compels me, most brave and most blessed brothers, to admonish you by our letter that by those by whom the faith of the Lord is kept so devoutly and so bravely, the law and discipline of the Lord also be preserved. For while it behoves all the soldiers of Christ to keep the precepts of their commander, then it is all the more fitting that you obey His precepts, you who have been made an example to the rest both of courage and of the fear of God. And I had indeed believed that the presbyters and deacons who are present there were admonishing and instructing you most fully concerning the law of the Gospel, as was always done in time past under our predecessors, so that the deacons, going to and fro to the prison, governed the desires of the martyrs by their counsels and by the precepts of the Scriptures. But now with the greatest grief of mind I learn that not only are the divine precepts not suggested to you there, but that they are rather even hindered, so that the things which are done by you yourselves both cautiously towards God and honourably towards the priest of God are undone by certain presbyters, who, considering neither the fear of God nor the honour of the bishop (although you directed a letter to me, in which you ask that your desires be examined and that peace be given to certain of the lapsed when, the persecution being ended, we have begun to assemble together with the clergy and to be gathered again), they, against the law of the Gospel, against your honourable petition as well, before penance has been performed, before confession of the gravest and uttermost sin has been made, before the hand has been laid on them in penance by the bishop and clergy, dare to offer on their behalf and to give the Eucharist, that is, to profane the holy body of the Lord, although it is written: Whoever eats the bread or drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord (1 Cor. 11:27).

II. Et lapsis quidem potest in hoc venia concedi. Quis enim non mortuus vivificari properet? quis non ad salutem suam venire festinet? Sed praepositorum est praeceptum tenere, et vel properantes vel ignorantes instruere, ne qui ovium pastores esse debent lanii fiant. Ea enim concedere quae in perniciem vertant, decipere est; nec erigitur sic lapsus, sed per Dei offensam magis impellitur ad ruinam. Vel ex vobis itaque discant quod docere debuerant. Petitiones et desideria vestra episcopo servent, et ad pacem vobis petentibus dandam maturum et pacatum tempus exspectent.

II. And indeed pardon can be granted to the lapsed in this matter. For who that is dead would not hasten to be brought to life? Who would not hurry to come to his own salvation? But it is the duty of those set over [the Church] to hold to the precept, and to instruct both the hasty and the ignorant, lest those who ought to be shepherds of the sheep become butchers. For to grant things which turn to ruin is to deceive; nor is the lapsed man raised up in this way, but through offence given to God he is rather driven on to his downfall. So let them learn even from you what they ought to have taught. Let them reserve your petitions and desires for the bishop, and await a ripe and peaceful time for the peace to be given to you at your request.

Editors' notes and page, col. 254

Footnotes

(g) ‹impediri› · call in col 254

Inveniri Corb. Impr.

"Inveniri" ("to be found") Corb., Impr.

(printed under page 122)

(h) ‹properet› · call in col 254

Vivificari optet Corb.

"Would wish to be brought to life" Corb.

STEPH. BALUZII NOTAE. (Baluze) ‹IV.— Admonitione› · lemma note IV. — Admonitione. Id est suspensionis censura, ut interpretatur Baronius hunc Cypriani locum referens.

IV. — "Admonitione" (by the admonition). That is, by the censure of suspension, as Baronius interprets this passage of Cyprian when citing it.

(Baluze) ‹Epist. X› · lemma note EPIST. X. — Inscriptionem hujus epistolae talem posuimus qualem reperimus in plurimis antiquis exemplaribus et in vetustioribus editionibus.

Letter X. — We have set the heading of this letter as we found it in very many ancient copies and in the older editions.

(Baluze) ‹I.— Fratres› · lemma note I. — Fratres. Antea legebatur martyres, quod non solet Cyprianus. Ego emendavi ex veteri libro sancti Michaelis in periculo maris. Nam etiam in hac ipsa Epistola Cyprianus ad eos scribens ait, fortissimi et charissimi fratres.

I. — "Fratres" (brothers). Formerly one read "martyres" (martyrs), which is not Cyprian's custom. I corrected it from the old book of Mont-Saint-Michel "in peril of the sea." For in this very letter too Cyprian, writing to them, says "bravest and dearest brothers."

(Baluze) ‹Ab episcopo et clero› · lemma note Ab episcopo et clero. Sic etiam in Epistola sequenti. Ergo non solus episcopus imponebat manum lapsis ad Ecclesiam redeuntibus. Vide Petavii animadversionem ad Epiphanium in haeresi LIX, quae est Novatianorum.

"Ab episcopo et clero" (by the bishop and clergy). So too in the following letter. Therefore the bishop was not the only one to lay hands on the lapsed returning to the Church. See Petau's remark on Epiphanius, heresy 59, which is that of the Novatians.

(Baluze) ‹Offerre pro illis› · lemma note Offerre pro illis. Ita veteres libri et veteres editiones. Quo etiam modo scriptum est in Epistola sequenti. Manutius posuit offerre lapsis pacem. Morellius, ea mutatione insuperhabita, retinuit veterem lectionem. Rigaltius sequi maluit editionem Manutii. Angli reposuerunt veterem. Reinhartus secutus est editiones Manutii et Rigaltii. Sic se habent hominum ingenia.

"Offerre pro illis" (to offer for them). So the old books and old editions. It is written so also in the following letter. Manutius printed "offerre lapsis pacem" (to offer peace to the lapsed). Morel, disregarding that change, kept the old reading. Rigault preferred to follow the Manutius edition. The English restored the old one. Reinhart followed the editions of Manutius and Rigault. Such are the minds of men.

(Baluze) ‹II.— Properantes› · lemma note II. — Properantes. Sic in Epistola sequenti : Properandum tamen non puto, nec incaute aliquid et festinanter agendum. Epist. XII, Temeraria festinatione deposita.

II. — "Properantes" (those who hurry). So in the following letter: "Yet I do not think we should hurry, nor do anything incautiously and hastily." Letter 12: "rash haste being laid aside."

(printed under page 122)

Page

running head: EPISTOLA X. 251
marginal letters: A ‹mini compellit, fortissimi›; B ‹sed adhuc potius impediri›; C ‹poris et sanguinis Domini›; D ‹beside the Lectiones variantes (Honestos milites Veron.), not beside text of this column›
old-edition numerals: 20 after imperatoris
other: column begins mid-word "mini" (from "Domini" or similar in the previous column); column ends with "ex-" (exspectent) split at the column break; the running head's number looks like 251 in the image, though the rail is set as 254 as instructed; the full-width headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE, cut off at the left edge, stand above the apparatus at the foot and are not set; the left-column fragments belong to the neighbouring column and are not set; no editors' matter in the text block

PL 4:255

Ante est ut a Domino pacem mater prior sumat, tunc secundum vestra desideria de filiorum pace tractetur.

It comes first that the mother should receive peace from the Lord before them, and then, according to your desires, the peace of the children may be dealt with.

III. Et quoniam audio, fortissimi et charissimi fratres, impudentia vos quorumdam premi et verecundiam vestram vim pati, oro vos quibus possum precibus ut, Evangelii memores et considerantes quae et qualia in praeteritum antecessores vestri martyres concesserint, quam solliciti in omnibus fuerint, vos quoque sollicite et caute petentium desideria ponderetis, utpote amici Domini et cum illo postmodum judicaturi, inspiciatis et actum et opera et merita singulorum, ipsorum quoque delictorum genera et qualitates cogitetis, ne, si quid abrupte et indigne vel a nobis promissum vel a nobis factum fuerit, apud gentiles quoque ipsos ecclesia nostra erubescere incipiat. Visitamur enim et castigamur frequenter, et ut Domini mandata incorrupta et inviolata permaneant admonemur. Quod quidem nec illic apud vos cessare cognosco quominus plurimos quoque ex vobis instruat ad Ecclesiae diciplinam divina censura. Hoc autem totum potest fieri, si ea quae a vobis petuntur religiosa contemplatione moderemini, intelligentes et comprimentes eos qui, personas accipientes, in beneficiis vestris aut gratificantur, aut illicitae negotiationis nundinas aucupantur.

III. And since I hear, most brave and most dear brothers, that you are pressed by the impudence of certain people and that your modesty suffers violence, I beg you with what prayers I can that, mindful of the Gospel and considering what things and of what kind your predecessors the martyrs granted in the past, and how careful they were in all things, you too should weigh carefully and cautiously the desires of those who petition, and, as friends of the Lord who are afterwards to judge with Him, examine both the conduct and the works and the merits of each one, and consider also the kinds and qualities of the sins themselves, lest, if anything should have been either promised by us or done by us hastily and unworthily, our Church should begin to blush even before the Gentiles themselves. For we are visited and chastised frequently, and we are admonished that the commandments of the Lord should remain uncorrupted and inviolate. And indeed I know that this does not cease there among you either, so that the divine censure instructs very many of you also in the discipline of the Church. But all this can be done if you moderate with religious consideration the things that are asked of you, understanding and restraining those who, respecting persons, either show favour in your benefactions or hunt for the market-days of an unlawful trade.

IV. De hoc et ad clerum et ad plebem litteras feci, quas utrasque vobis legi mandavi. Sed et illud ad diligentiam vestram redigere et emendare debetis, ut nominatim designetis eos quibus pacem dari desideratis. Audio enim quibusdam sic libellos fieri ut dicatur: « Communicet ille... cum suis, » quod numquam omnino a martyribus factum est, ut incerta et caeca

IV. Concerning this I have written letters both to the clergy and to the people, both of which I have directed to be read to you. But you ought also to bring this matter to your diligence and correct it, namely that you designate by name those to whom you desire peace to be given. For I hear that for some, certificates are made out in such a way that it is said: "Let so-and-so be in communion together with his own," which has never at all been done by the martyrs, so that an uncertain and blind

Editors' notes and page, col. 255

Footnotes

LECTIONES VARIANTES. (printed under page 123)

(a) ‹spectent› · call in col 255

Servent, ad pacem... expectantes Ar. Lam. Ebor. Bod. 2.

"Let them keep, for peace ... awaiting" Ar., Lam., Ebor., Bod. 2.

(printed under page 123)

(b) ‹pacem› · call in col 255

A Domino pacem Oxon. ex cod. Lam. Ebor. NC. 1. mss. R. Bod. 1. Foss. Corb. Ante Domini pacem Imp.

"Peace from the Lord" Oxon., from the manuscripts Lam., Ebor., NC. 1, the manuscripts of R., Bod. 1, Foss., Corb.; "before the Lord's peace" Imp.

(printed under page 123)

Tractabitur Ver.

"Tractabitur" ("will be dealt with") Ver.

(printed under page 123)

(d) ‹concesserint› · call in col 255

Consenserint Ar. Lam. Bod. 2.

"Consenserint" ("they shall have agreed") Ar., Lam., Bod. 2.

(printed under page 123)

(e) ‹desideria› · call in col 255

Sollicite petentium desideria.

"The desires of those anxiously asking."

(printed under page 123)

(f) ‹gratificantur› · call in col 255

Ut aut gratificent Ar. Ebor Lam. NC. 1.

"So that they either gratify" Ar., Ebor., Lam., NC. 1.

(printed under page 123)

(g) ‹accipit› · call in col 256

Accepit Lam. Ebor. NC. 1.

"Accepit" ("received") Lam., Ebor., NC. 1.

(printed under page 123)

(h) ‹dilectissimi› · call in col 256

Fidelissimi Ver.

"Fidelissimi" ("most faithful") Ver.

STEPH. BALUZII NOTAE. (Baluze) ‹Ante est› · lemma note Ante est. Ita veteres editiones ante Manutianam. Angli novam lectionem, quam non alibi reperi, invexerunt. Ediderunt enim, A Domino pacem mater, omissa voce Ante.

"Ante est" (is first). So the old editions before Manutius's. The English brought in a new reading, which I have found nowhere else. For they printed "A Domino pacem mater" (the mother [receives] peace from the Lord), omitting the word "Ante."

(Baluze) ‹Vestra desideria› · lemma note Vestra desideria. Codex Fuxensis, vestram petitionem.

"Vestra desideria" (your desires). The Foix manuscript, "vestram petitionem" (your petition).

(Baluze) ‹III.— Impudentia› · lemma note III. — Impudentia. Idem codex et Veronensis, ab impudentibus quibusdam. Sic etiam scriptum vidi in libro sancti Dionysii Remensis.

III. — "Impudentia" (by impudence). The same manuscript and the Verona one, "ab impudentibus quibusdam" (by certain impudent people). I have seen it so written also in the book of Saint-Denis at Reims.

(Baluze) ‹Inviolata› · lemma note Inviolata. Idem codex Fuxensis, immaculata.

"Inviolata" (inviolate). The same Foix manuscript, "immaculata" (spotless).

(Baluze) ‹IV.— Communicet ille› · lemma note IV. — Communicet ille. Cujus nomen hic positum erat. Olim, ut patet ex libro diurno pontificum Romanorum, ex Hieronymo, Cassiodoro, et aliis locis, sic indicabant nomina eorum quae scribenda erant. Sequens aetas posuit litteram N, omissa veteri formula.

IV. — "Communicet ille" (let so-and-so be admitted to communion): the person whose name was put here. Formerly, as is clear from the Liber diurnus of the Roman pontiffs, from Jerome, Cassiodorus and other places, they marked in this way the names of those that were to be written in. A later age put the letter N, leaving out the old formula.

(Baluze) ‹Incerta et caeca› · lemma note Incerta et caeca. Ea lectio certa est. Et tamen quinque libri veteres et vetustiores editiones habent incerta et certa. Sic audacia librariorum induxit multos errores in lucubrationes meliorum scriptorum.

"Incerta et caeca" (uncertain and blind). That reading is certain. Yet five old books and the older editions have "incerta et certa" (uncertain and certain). Thus the boldness of copyists has brought many errors into the works of the better writers.

(Baluze) ‹Satisfactioni proximam conspicitis› · lemma note Satisfactioni proximam conspicitis. Ita veteres libri et veteres editiones. Rigaltius scripsit, quorum poenitentiam scitis. Quod ego puto illum accepisse ex codice Veronensi, in quo, haud dubie per incogitantiam scriptoris, omissa erant haec duo vocabula, satisfactioni 398 proximam, quae omissa sunt etiam in Fuxensi. Ea vero defuisse in Veronensi annotatum est in margine exemplaris mei editionis Manutianae. Ut inde colligi possit Rigaltium, qui usus est exemplari ejusdem editionis in quo exstabant eaedem variae lectiones quae habentur in meo, illius exemplaris auctoritate delevisse has voces in sua editione. Angli reposuerunt.

"Satisfactioni proximam conspicitis" ([whose penance] you see to be near to satisfaction). So the old books and old editions. Rigault wrote "quorum poenitentiam scitis" (whose penance you know). I think he took this from the Verona manuscript, in which, no doubt by the copyist's inattention, these two words "satisfactioni proximam" [the "398" printed within them is as in Migne] had been omitted; they are omitted also in the Foix one. That they were missing in the Verona one is noted in the margin of my copy of the Manutius edition. From this one may gather that Rigault, who used a copy of the same edition in which the same variant readings stood as are found in mine, deleted these words in his edition on the authority of that copy. The English restored them.

(Baluze) ‹Epist. XI› · lemma note EPIST. XI. — Ex hac Epistola collegit Rigaltius non tantum clericos, sed etiam laicos, tum judicasse cum episcopo et clericis de rebus gravissimi momenti, nempe de poenitentia lapsorum, de recipiendis in Ecclesiam lapsis, de libellis quos ipsi impetraverant a martyribus, de pace lapsis a martyribus data. Concilium Carthaginense IV, can. 23 : Ut episcopus nullius causam audiat absque praesentia clericorum plebiumque. Sic enim legitur in vetustissimo codice ms. ecclesiae Urgellensis. Vide Epist. XIII, XXVI, XXVIII et XXXI.

Letter XI. — From this letter Rigault gathered that not only clerics but also laymen then judged with the bishop and clerics on matters of the gravest moment, namely the penance of the lapsed, the receiving of the lapsed into the Church, the certificates they had obtained from the martyrs, and the peace given to the lapsed by the martyrs. Fourth Council of Carthage, canon 23: "That the bishop hear no one's case without the presence of the clerics and the people." For so one reads in the very old manuscript of the church of Urgell. See Letters 13, 26, 28 and 31.

(Baluze) ‹I.— Ruinas› · lemma note I. — Ruinas. Rigaltius et editio Anglicana habent ruinam. Sed huic lectioni repugnant omnia vetera exemplaria et omnes editiones. Sic etiam vulgo solet scribere Cyprianus.

I. — "Ruinas" (the falls). Rigault and the English edition have "ruinam" (the fall). But all the old copies and all the editions are against this reading. This is also how Cyprian commonly writes.

(Baluze) ‹Qui et ipse.... ingemisco› · lemma note Qui et ipse.... ingemisco. Haec desunt in sex antiquis codicibus et in editionibus quae antecesse- (continues)

"Qui et ipse.... ingemisco" (I who myself ... groan). These words are missing in six ancient manuscripts and in the editions that pre- (continues)

(printed under page 123)