PL 4 · cols. 256–259

Cyprianus, Epistolae II-XXI

Letters XI–XII

petitio invidi⟨a⟩m nobis postmodum cumulet. Late enim patet quando dicitur, « ille cum suis, » et possunt nobis viceni et triceni et amplius offerri qui propinqui et affines et liberti ac domestici esse asseverentur ejus qui accipit libellum. Et ideo peto ut eos quos ipsi videtis, quos nostis, quorum poenitentiam satisfactioni proximam conspicitis, designetis nominatim libello, et sic ad nos fidei ac disciplinae congruentes litteras dirigatis. Opto vos, fortissimi ac dilectissimi fratres, in Domino semper bene valere et nostri meminisse. Valete.

request may later heap ill will upon us. For it reaches very wide when it is said, "so-and-so with his own," and twenty and thirty and more may be presented to us who are asserted to be relatives and kinsmen and freedmen and members of the household of the one who receives the certificate. And therefore I ask that those whom you yourselves see, whom you know, whose penance you perceive to be close to satisfaction, you designate by name in the certificate, and so direct to us letters in keeping with faith and discipline. I pray, most brave and most beloved brethren, that you may always fare well in the Lord and remember us. Farewell.

EPISTOLA XI.

Epistle 11.

(Erasm., III, 16; Pamel., XII; Rigalt., Baluz., Paris., XI; Oxon., Lips., XVII.)

(Erasmus, 3, 16; Pamelius, 12; Rigault, Baluze, Paris edition, 11; Oxford, Leipzig, 17.)

AD PLEBEM.

To the people.

Argumentum — hujus quoque Epistolae habet saepe dicta Epist. XIV: « Plebi quoque, inquit, ipsi, quantum potuimus, animum composuimus et ut in ecclesiastica disciplina servarentur instruximus. »

Argument. The often-cited Epistle 14 mentions this Epistle too: "To the people themselves also," it says, "we have, as far as we could, calmed their mind, and instructed them to be kept in ecclesiastical discipline."

I. Cyprianus fratribus in plebe consistentibus salutem. Ingemiscere vos et dolere ruinas fratrum nostrorum ex me scio, fratres charissimi, qui et ipse vobiscum pro singulis ingemisco pariter et doleo, et patior ac sentio quod beatus Apostolus dixit: Quis infirmatur, inquit, et ego non infirmor? quis scandalizatur, et ego non uror? (II Cor. XI, 29). Et iterum posuit in Epistola sua dicens: Si patitur membrum unum, compatiuntur et caetera membra; et si laetatur membrum unum, collaetantur et caetera membra (I Cor. XII, 26). Compatior ergo et condoleo de fratribus nostris qui, lapsi et persecutionis infestatione prostrati, partem nostrorum viscerum secum trahentes, parem dolorem

I. Cyprian to the brethren who are among the people, greeting. I know from my own heart, dearest brethren, that you groan and grieve over the downfalls of our brethren, since I too groan and grieve together with you for each one, and suffer and feel what the blessed Apostle said: Who is weak, he says, and I am not weak? Who is made to stumble, and I do not burn? (2 Cor. 11:29). And again he set down in his Epistle, saying: If one member suffers, the other members also suffer with it; and if one member rejoices, the other members also rejoice with it (1 Cor. 12:26). I therefore suffer with and grieve with our brethren who, having lapsed and been laid low by the assault of persecution, dragging part of our inmost being with them, have inflicted equal pain

Editors' notes and page, col. 256

Page

running head: DIVI CYPRIANI
marginal letters: A ‹petitio invidiam nobis›; B ‹Argumentum — hujus quoque›; C ‹Compatior ergo et condoleo›; D ‹plari ejusdem editionis› (in Baluze's notes at the page foot)
old-edition numerals: 398 between ‹satisfactioni› and ‹proximam› (in Baluze's notes at the page foot; the notes are set in n255)

PL 4:257

nobis suis vulneribus intulerunt; quibus potens est divina misericordia medelam dare. Properandum tamen non puto, nec incaute aliquid et festinanter gerendum, ne, dum temere pax usurpatur, divinae indignationis offensa gravius provocetur. Fecerunt ad nos quibusdam beati martyres litteras, petentes examinari desideria sua. Cum, pace nobis omnibus a Domino prius data, ad Ecclesiam regredi coeperimus, tunc examinabuntur singula praesentibus et judicantibus vobis.

on us by their wounds; for which the divine mercy is able to provide healing. Yet I do not think that we should hurry, nor that anything should be done incautiously and hastily, lest, while peace is rashly usurped, the offence of the divine indignation be more gravely provoked. The blessed martyrs have written letters to us on behalf of certain persons, asking that their wishes be examined. When, peace having first been given to us all by the Lord, we have begun to return to the Church, then each case will be examined in your presence and with you sitting in judgement.

II. Audio tamen quosdam de presbyteris nec, Evangelii memores, nec quid ad nos martyres scripserint cogitantes, nec episcopo honorem sacerdotii sui et cathedrae reservantes, jam cum lapsis communicare coepisse et offerre pro illis et Eucharistiam dare, quando oporteat ad haec per ordinem perveniri. Nam, cum in minoribus delictis quae non in Deum committuntur poenitentia, agatur justo tempore, et exomologesis fiat inspecta vita ejus qui agit poenitentiam, nec ad communicationem venire quis possit nisi prius illi ab episcopo et clero manus fuerit imposita, quanto magis in his gravissimis et extremis delictis caute omnia et moderate, secundum disciplinam Domini, observari oportet? Quod quidem nostri presbyteri et diaconi monere debuerant, ut commendatas sibi oves foverent et divino magisterio ad viam deprecandae salutis instruerent. Ego plebis nostrae et quietem novi pariter et timorem, qui satisfactione Dei et deprecatione vigilarent, nisi illos quidam de presbyteris gratificantes decepissent.

II. I hear, however, that some of the presbyters, neither mindful of the Gospel, nor considering what the martyrs have written to us, nor reserving to the bishop the honour of his priesthood and of his chair, have already begun to communicate with the lapsed, to offer for them and to give them the Eucharist, when it is proper that these things be reached in due order. For since in lesser sins, which are not committed against God, penance is performed for a fitting time, and confession is made after the life of him who does penance has been examined, and no one can come to communion unless the hand has first been laid upon him by the bishop and clergy, how much more in these most grave and extreme sins ought all things to be observed cautiously and with moderation, according to the discipline of the Lord? This indeed our presbyters and deacons ought to have urged, so that they might cherish the sheep entrusted to them and by divine teaching instruct them in the way of seeking salvation by entreaty. I know both the quietness and likewise the fear of our people, who would have been watchful in making satisfaction to God and in entreaty, had not certain of the presbyters, seeking to win favour, deceived them.

III. Vel vos itaque singulos regite, et consilio ac moderatione vestra, secundum divina praecepta, lapsorum animos temperate. Nemo adhuc importuno tempore acerba poma decerpat. Nemo navem suam quassatam et perforatam fluctibus, priusquam diligenter

III. Do you therefore at least guide them one by one, and by your counsel and moderation, according to the divine precepts, temper the minds of the lapsed. Let no one as yet pluck unripe fruit at an untimely season. As for his ship, battered and holed by the waves, let no one, before he has carefully

Editors' notes and page, col. 257

Footnotes

LECTIONES VARIANTES. (printed under page 124)

(a) ‹puto› · call in col 257

Properamus, dum tamen non putem Lam. Ebor. NC. 2.

"We hurry, provided however that I do not think" Lam., Ebor., NC. 2.

(printed under page 124)

(b) ‹usurpatur› · call in col 257

Ne si temere pax usurpetur Ar. Lam. Ebor. Bod. 2. N. C. 1.

"Lest, if peace be rashly seized" Ar., Lam., Ebor., Bod. 2, NC. 1.

(printed under page 124)

Tunc omisit Oxon. ex M. R. 2.

Oxon. omitted "tunc" ("then"), from M. R. 2.

(printed under page 124)

(d) ‹in his› · call in col 257

Hoc majus in his Lam. Ebor NC. 1. Bod. 1, 2.

"This the more in these" Lam., Ebor., NC. 1, Bod. 1, 2.

(printed under page 124)

(e) ‹nostri› · call in col 257

Quod quidem nostros Ar. Lam Bod. NC. 1. Ebor.

"Which indeed [ought to have warned] our" Ar., Lam., Bod., NC. 1, Ebor.

(printed under page 124)

(f) ‹satisfactione› · call in col 257

Timorem in satisfactione Ar. Lam. Bod. 1. 2. Ebor. N. C. 1.

"Fear in satisfaction" Ar., Lam., Bod. 1, 2, Ebor., NC. 1.

(printed under page 124)

(g) ‹—› · call not in the foot image

Consilium meum Lam. Ebor. NC. 2.

"My counsel" Lam., Ebor., NC. 2.

(printed under page 124)

(h) ‹—› · call not in the foot image

Sic Bod. 2.

"Sic" ("thus") Bod. 2.

STEPH. BALUZII NOTAE. (Baluze) ‹Qui et ipse.... ingemisco› · lemma note

(continued) runt Manutianam. Exstant tamen in multis libris veteribus.

(Baluze) ‹III.— Properet› · lemma note III. — Properet. Ita Manutius et alii post eum. Superiores editiones habent potest.

III. — "Properet" (should hurry). So Manutius and others after him. Earlier editions have "potest" (can).

(Baluze) ‹Et vestram quoque sententiam› · lemma note Et vestram quoque sententiam. Hoc segmentum, quod exstat in editionibus Manutii et Morellii, quod nos etiam reperimus in quatuor libris antiquis, retinere placuit. Pamelius expunxit, professus se ita facere quia nuspiam apud Cyprianum tantum auctoritatis plebi tributum reperiebat ut sententiam illi dicere permittat. In quo falsum esse Pamelium liquet ex his quae dicta sunt paulo ante et ex pluribus aliis locis sancti martyris. Miror autem Rigaltium omisisse hoc segmentum in sua editione. Miror etiam Anglos, qui illud invenerant in suis codicibus, illud nihilominus omisisse. Puto autem illos omisisse quia incommodabat censura quam ipsi protulerunt adversus observationem Rigaltii de suffragio plebis in judiciis ecclesiasticis. Omissum quoque est in editione Reinharti.

"Et vestram quoque sententiam" (and your judgement too). This segment, which is found in the editions of Manutius and Morel, and which we too found in four ancient books, I chose to keep. Pamelius struck it out, declaring that he did so because nowhere in Cyprian did he find so much authority given to the people as to allow them to pronounce judgement. That Pamelius is wrong in this is clear from what was said a little before and from several other places of the holy martyr. I am surprised that Rigault omitted this segment in his edition. I am surprised too that the English, who had found it in their manuscripts, nevertheless omitted it. I think they omitted it because it was inconvenient to the censure they themselves put forward against Rigault's observation on the vote of the people in ecclesiastical judgements. It is omitted also in Reinhart's edition.

(Baluze) ‹Epist. XII› · lemma note EPIST. XII. — In veteri codice ms. monasterii sancti Eligii Atrebatensis haec Epistola dicitur scripta ad clerum Capuae. Quae lectio fortassis daret ansam existimandi canonem 48, codicis canonum ecclesiae Africanae, in quo agitur de plenaria synodo Capuensi, non debere intelligi de concilio apud Capuam Campaniae habito in causa ecclesiae Antiochenae et Bonosi episcopi Macedonis negantis virginitatem matris Domini, sed de quadam plenaria synodo Africana habita apud Capuam. Hanc conjecturam juvare potest fragmentum veteris codicis ms. bibliothecae Bodleianae, in quo scriptum est sanctum Cyprianum per Epistolas hortatum esse Augustinum et Felicitatem, qui passi sunt apud civitatem Capuensem metropolim Campaniae. Quo loco illustrissimus episcopus Oxoniensis, qui fragmentum illud edidit cum operibus sancti Cypriani, suspicatur haec verba, metropolim Campaniae, esse additamentum librarii, cui notior erat Italia quam Africa. Existimabat igitur doctissimus episcopus fuisse in Africa civitatem Capuensem. Recte. Nam vix opinari licet synodum plenariam cujus meminit canon Africanus alibi habitam fuisse quam in Africa. Ubi autem sita fuerit haec Capua Africae, si tamen ulla fuit, difficile (continues)

Letter XII. — In an old manuscript of the monastery of Saint-Éloi at Arras this letter is said to be written to the clergy of Capua. That reading might perhaps give occasion to think that canon 48 of the Code of Canons of the African Church, which deals with the plenary synod of Capua, ought not to be understood of the council held at Capua in Campania in the case of the church of Antioch and of Bonosus, the Macedonian bishop who denied the virginity of the Lord's mother, but of some plenary African synod held at a Capua. This conjecture can be supported by a fragment of an old manuscript of the Bodleian Library, in which it is written that Saint Cyprian by letters exhorted Augustine and Felicitas, who suffered at the city of Capua, metropolis of Campania. On this place the most illustrious bishop of Oxford, who published that fragment with the works of Saint Cyprian, suspects that the words "metropolis of Campania" are an addition by a copyist to whom Italy was better known than Africa. The most learned bishop therefore thought there was a city of Capua in Africa. Rightly. For one can hardly suppose that the plenary synod mentioned by the African canon was held anywhere but in Africa. But where this African Capua lay, if indeed there was one, it is difficult (continues)

(printed under page 124)

Page

running head: 257 EPISTOLA XII.
marginal letters: A nobis suis vulneribus intulerunt; B quando oporteat ad haec per ordinem perveniri; C III. Vel vos itaque singulos regite; D (in the Baluze notes at the page foot) Superiores editiones habent
old-edition numerals: (none)
other: column ends mid-sentence at "diligenter"; right-hand column (258) cut off at the image edge, not set; the foot apparatus of page 124 (LECTIONES VARIANTES and STEPH. BALUZII NOTAE, both halves) is set above in this file; comma after "poenitentia" set as printed; editors' matter set: (none)

PL 4:258

refecerit, in altum denuo committat. Nemo tunicam scissam accipere et induere properet, nisi eam ab artifice perito sartam viderit et a fullone curatam receperit. Audiant, quaeso, patienter consilium nostrum; expectent regressionem nostram, ut, cum ad vos per Dei misericordiam venerimus, convocati coepiscopi plures, secundum Domini disciplinam et confessorum praesentiam et vestram quoque sententiam, beatorum martyrum litteras et desideria examinare possimus. De hoc et ad clerum et ad martyres et confessores litteras feci, quas utrasque legi vobis mandavi. Opto vos, fratres charissimi ac desiderantissimi, in Domino semper bene valere et nostri meminisse. Valete.

repaired it, commit it again to the deep. Let no one hasten to take up and put on a torn tunic unless he has seen it mended by a skilled craftsman and has received it back cared for by the fuller. Let them listen patiently, I ask, to our counsel; let them await our return, so that, when by the mercy of God we have come to you, we, a number of fellow bishops having been called together, may examine the letters and wishes of the blessed martyrs according to the discipline of the Lord and in the presence of the confessors and with your judgement also. On this matter I have written letters both to the clergy and to the martyrs and confessors, 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 XII.

Letter 12.

(Erasm., III, 17; Pamel., XIII; Rigalt., Baluz., Paris. XII; Oxon., Lips., XXIII.)

(Erasmus, 3, 17; Pamelius, 13; Rigault, Baluze, Paris, 12; Oxford, Leipzig, 23.)

AD CLERUM, DE LAPSIS ET CATECHUMENIS, NE VACUI EXEANT.

To the clergy, concerning the lapsed and the catechumens, that they should not depart empty.

ARGUMENTUM. — Hujus etiam et sequentis Epistolae argumentum habes infra, Epist. XIV: « Postmodum vero, inquit, cum quidam de lapsis, sive sua sponte, sive aliquo incitatore, audaci flagitatione proruerent ut pacem sibi a martyribus et confessoribus promissam, extorquere violento impetu niterentur; de hoc etiam bis ad clerum litteras feci et legi eis mandavi, ut, ad illorum violentiam interim quoquo genere mitigandam, si qui libello a martyribus accepto de saeculo excederent, exomologesi facta et manu eis in poenitentiam imposita, cum pace sibi a martyribus promissa ad Dominum remitterentur, » etc.

Argument. — The argument of this Letter and of the following one you have below, in Letter 14: "But afterwards," he says, "when certain of the lapsed, whether of their own accord or at someone's instigation, rushed forward with bold demands so that they strove to extort by violent assault the peace promised to them by the martyrs and confessors; on this matter too I wrote letters twice to the clergy and directed that they be read to them, so that, for the purpose of soothing their violence in the meantime in whatever way, if any who had received a certificate from the martyrs should depart from the world, having made confession and having had hands laid on them unto penitence, they should be sent on to the Lord with the peace promised to them by the martyrs," etc.

I. Cyprianus presbyteris et diaconibus fratribus salutem. Miror vos, fratres charissimi, ad multas epistolas

I. Cyprian to the presbyters and deacons, his brothers, greeting. I am surprised, dearest brothers, that you, to the many letters

Editors' notes and page, col. 258

Footnotes

(g) ‹consilium nostrum› · call in col 258

Consilium meum Lam. Ebor. NC. 2.

"Consilium meum" ("my counsel") Lam., Ebor., NC. 2.

(printed under page 124)

(h) ‹et vestram quoque sententiam› · call in col 258

Sic Bod. 2.

So Bod. 2.

(printed under page 124)

Page

running head: EPISTOLA XII. 258 (left part cut off at the image edge)
marginal letters: A refecerit, in altum denuo; B (Erasm., III, 17; C imposita, cum pace sibi; D ecclesiae Africanae (in Baluze's notes)
old-edition numerals: (none)
other: a small raised mark stands between "in" and "altum" in line 1 (no matching variant under the page; not set).

PL 4:259

meas quas ad vos frequenter misi, nihil mihi rescripsisse, cum fraternitatis nostrae vel utilitas vel necessitas sic utique gubernetur, si a vobis instructi rerum gerendarum consilium limare possimus. Quoniam tamen video facultatem veniendi ad vos nondum esse et jam aestatem coepisse, quod tempus infirmitatibus assiduis et gravibus infestatur, occurrendum puto fratribus nostris, ut qui libellos a martyribus acceperunt, et praerogativa eorum apud Deum adjuvari possunt, si incommodo aliquo et infirmitatis periculo occupati fuerint, non expectata praesentia nostra, apud presbyterum quemcumque praesentem, vel, si presbyter repertus non fuerit, et urgere exitus coeperit, apud diaconum quoque exomologesin facere delicti sui possint, ut manu eis in poenitentiam imposita veniant ad Dominum cum pace quam dari martyres litteris ad nos factis desideraverunt.

of mine which I have frequently sent to you, have written nothing back to me, since the advantage or the need of our brotherhood is assuredly governed in this way, if, instructed by you, we are able to refine our counsel on the matters to be handled. Nevertheless, since I see that there is not yet an opportunity of coming to you, and that summer has already begun, a season which is beset by constant and grave sicknesses, I think that provision must be made for our brethren, so that those who have received certificates from the martyrs and can be helped by their privilege with God, if they should be seized by some misfortune and the danger of sickness, may, without waiting for our presence, make the confession of their sin before any presbyter who is present, or, if a presbyter is not found and death begins to press upon them, even before a deacon, so that, a hand having been laid on them for penance, they may come to the Lord with the peace which the martyrs, in letters written to us, desired to be given to them.

II. Caeteram quoque partem plebis quae lapsa est praesentia vestra fovete, et, ut a fide et misericordia Domini non deficiant vestro solatio focillate. Neque enim deserentur ab ope et auxilio Domini hi qui mites et humiles et poenitentiam vere agentes in bonis operibus perseveraverint, quominus illis quoque divino remedio consulatur. Audientibus etiam, si qui fuerint periculo praeventi et in exitu constituti, vigilantia vestra non desit, implorantibus divinam gratiam misericordia Domini non denegetur. Opto vos, fratres charissimi, semper bene valere et nostri meminisse. Fraternitatem universam meo nomine salutate, et ut nostri meminerit admonete et rogate. Valete.

II. Cherish also by your presence the remaining part of the people which has lapsed, and revive them by your comfort, so that they may not fall away from the faith and from the mercy of the Lord. For those who are meek and humble and truly doing penance, if they persevere in good works, will not be abandoned by the help and aid of the Lord, so as not to be provided for also by the divine remedy. For the hearers too, if any should be overtaken by danger and placed at the point of death, let your vigilance not be wanting; to those who implore the divine grace let the mercy of the Lord not be denied. I pray, most dear brethren, that you may always fare well and remember us. Greet the whole brotherhood in my name, and admonish and ask them to remember us. Farewell.

Editors' notes and page, col. 259

Footnotes

LECTIONES VARIANTES. (printed under page 125)

(a) ‹infestatur› · call in col 259

Infestat Bod. 1, 2. Lam. Ebor. NC.

"Infestat" ("assails") Bod. 1, 2, Lam., Ebor., NC.

(printed under page 125)

(b) ‹partem› · call in col 259

Desideraverunt. Partem Rig.

"They desired. The part" Rig.

(printed under page 125)

Operationibus perseveraverant Lam. Ebor. NC. 1. Opinionibus Neap.

"Had persevered in works" Lam., Ebor., NC. 1; "Opinionibus" ("in opinions") Neap.

(printed under page 125)

(d) ‹admonete› · call in col 259

Meminit exorare Ar. Lam. Ebor NC. 1. Bod. 2

"Remembers to pray" Ar., Lam., Ebor., NC. 1, Bod. 2.

(printed under page 125)