Migne Reading Room
PL 4 · cols. 260–263
Cyprianus, Epistolae II-XXI
Letters XIII–XIV
EPISTOLA XIII.
Letter 13.
(Erasm., III, 18; Pamel., XIV; Rigalt., Baluz., Paris., XIII; Oxon., Lips., XIX.)
(Erasmus, 3, 18; Pamelius, 14; Rigault, Baluze, Paris, 13; Oxford, Leipzig, 19.)
AD CLERUM, DE HIS QUI AD PACEM FESTINANT.
To the clergy, concerning those who are hastening to the peace.
Argumentum. — Ad pacem per poenitentiam veniendum: illa autem agitur servando mandata. Infirmitate pressi, si martyrum suffragiis subleventur, ad pacem admitti possunt: caeteri usque ad pacem Ecclesiae factam detinendi.
Argument. One must come to the peace through penance, and penance is done by keeping the commandments. Those weighed down by sickness, if they are supported by the intercessions of the martyrs, can be admitted to the peace. The rest are to be held back until peace has been granted to the Church.
I. Cyprianus presbyteris et diaconibus fratribus salutem. Legi litteras vestras, fratres charissimi, quibus scripsistis salubre consilium vestrum non deesse fratribus nostris, ut, temeraria festinatione deposita, religiosam patientiam Deo praebeant, ut, cum in unum per ejus misericordiam venerimus, de omnibus speciebus secundum ecclesiasticam disciplinam tractare possimus, maxime cum scriptum sit: Memento unde cecideris, et age poenitentiam (Apocal. II, 5). Poenitentiam autem ille agit qui, divini praecepti memor, mitis et patiens et sacerdotibus Dei obtemperans, obsequiis suis et operibus justis Dominum promeretur.
I. Cyprian to the presbyters and deacons, his brothers, greeting. I have read your letter, dearest brothers, in which you wrote that your wholesome counsel is not lacking to our brothers, so that, laying aside rash haste, they may show to God a devout patience, so that, when through His mercy we have come together into one, we may deal with all the cases according to the discipline of the Church, especially since it is written: Remember from where you have fallen, and do penance (Rev. 2:5). And he does penance who, mindful of the divine precept, meek and patient and obedient to the priests of God, wins the favour of the Lord by his services and just works.
II. Quoniam tamen significatis quosdam immoderatos esse et communicationem accipiendam festinanter urgere, et desiderastis in hac re formam a me vobis dari, satis plene scripsisse me ad hanc rem proximis litteris ad vos factis credo, ut qui libellum a martyribus acceperunt, et auxilio eorum adjuvari apud Dominum in delictis suis possunt, si premi infirmitate aliqua et periculo coeperint, exomologesi
II. Since, however, you indicate that certain persons are unrestrained and are pressing hastily to receive communion, and you have desired that a rule be given to you by me in this matter, I believe that I wrote fully enough on this matter in the last letter sent to you, that those who have received a certificate from the martyrs, and can be helped by their aid before the Lord in their sins, if they begin to be oppressed by some sickness and danger, confession
Editors' notes and page, col. 260
Footnotes
(e) ‹mitis› · call in col 260
Divinis praeceptis mitis Oxon. Divini mitis Lam. Ebor. N. C. 1.
"Gentle to the divine precepts" Oxon.; "gentle [to the] divine" Lam., Ebor., NC. 1.
STEPH. BALUZII NOTAE. (Baluze) ‹Epist. XII› · lemma note
(continued) exploratu est. Capsa vero erat in provincia Byzacena. Vide Joannem Tristanum a sancto Amantio in tomo secundo commentariorum suorum pag. LX.
(Baluze) ‹I.— Nihil mihi› · lemma note I. — Nihil mihi. Haec est lectio veterum librorum veterum editionum. Veronensis tamen et Fuxensis habent nunquam mihi rescripsisse. Hinc ergo profecta est lectio quam praeferunt editiones Rigaltii et Anglorum.
I. — "Nihil mihi" (nothing to me). This is the reading of the old books and of the old editions. The Verona and Foix manuscripts, however, have "nunquam mihi rescripsisse" (never to have written back to me). From here, then, came the reading shown by the editions of Rigault and the English.
(Baluze) ‹Quoniam tamen› · lemma note Quoniam tamen. Vide Ferdinandum Mendozam ad canonem 32 Illiberitanum.
"Quoniam tamen" (since however). See Fernando de Mendoza on canon 32 of Elvira.
(Baluze) ‹Quod tempus infirmitatibus assiduis› · lemma note 399 Quod tempus infirmitatibus assiduis. Sic Ruricius, lib. II, Epist. 32, se excusans apud Caesarium Arelatensem quod Agathensi synodo non interfuisset, ait non potuisse se adesse propter aestus istius regionis, primae nimirum Narbonensis, in qua sita est Agatha : quia aestivis etiam in hospitio meo, inquit, et locis frigidis ipsam consuetudinariam infirmitatem sustentare non valeo.
[The "399" printed here is as in Migne.] "Quod tempus infirmitatibus assiduis" (which season [is ... ] with constant illnesses). So Ruricius, book 2, letter 32, excusing himself to Caesarius of Arles for not having attended the synod of Agde, says he could not be present because of the heat of that region, namely the First Narbonensis, in which Agde lies: "because even in summer quarters in my own lodging," he says, "and in cool places I cannot bear my habitual infirmity."
(Baluze) ‹Et praerogativae..... possunt› · lemma note Et praerogativae..... possunt. Ista, quae certe necessaria non sunt, desunt in sex libris antiquis. Esse tamen Cypriani putat Pamelius, uti ego non diffiteor quin possint esse Cypriani. Manutius addidit ex codice Veronensi, ut opinor. Exstant enim in Fuxensi, quem puto descriptum esse ex Veronensi aut ex alio quodam simili, et in Beccensi. Exstant etiam in editione Morellii.
"Et praerogativae..... possunt" (and [those who] can [be helped by] the prerogative). These words, which are certainly not necessary, are missing in six ancient books. Pamelius, however, thinks they are Cyprian's, as I do not deny that they may be Cyprian's. Manutius added them from the Verona manuscript, I believe. For they are found in the Foix one, which I think was copied from the Verona one or from some other like it, and in the Bec one. They are found also in Morel's edition.
(Baluze) ‹Apud diaconum› · lemma note Apud diaconum. Vide Petavii diatribam de Poenitentia et reconciliatione veteris Ecclesiae moribus recepta, cap. 2 et 4.
"Apud diaconum" (before a deacon). See Petau's treatise On Penance and Reconciliation as Received in the Customs of the Early Church, chapters 2 and 4.
(Baluze) ‹Exomologesin› · lemma note Exomologesin. Vide eamdem diatribam cap. 1 et 2, et animadversiones ejusdem Petavii ad Epiphanium p. 71, 233 et 250, editionis Parisiensis.
"Exomologesin" (confession). See the same treatise, chapters 1 and 2, and the remarks of the same Petau on Epiphanius, pp. 71, 233 and 250 of the Paris edition.
(Baluze) ‹Epist. XIII› · lemma note EPIST. XIII. — Inscriptionem hujus Epistolae talem posui; dualem reperi in omnibus antiquis exemplaribus, duobus exceptis, in quibus legitur eucharistiam pro pacem. Quo etiam modo legitur in vetere editione Veneta, in ea quam Remboltus emisit, et in editionibus Erasmi et Morellii. Sed Spirensis, Manutiana, caeterae, habent pacem. Angli aliter posuerunt pro captu ingenii sui.
Letter XIII. — I have set the heading of this letter as I found it in all the ancient copies but two, in which one reads "eucharistiam" for "pacem." It is read so also in the old Venetian edition, in the one Rembolt issued, and in the editions of Erasmus and Morel. But the Speyer edition, Manutius's and the rest have "pacem." The English set it otherwise, according to the measure of their wit.
(Baluze) ‹I.— Divini praecepti memor› · lemma note I. — Divini praecepti memor. Locum hunc supplevimus ex fide vetusti codicis Regiani. Respicit autem Cyprianus ad illud Evangelii secundum Matthaeum : Discite a me quia mitis sum et humilis corde.
I. — "Divini praecepti memor" (mindful of the divine precept). We have completed this passage on the faith of an old manuscript of Reggio. Cyprian has in view the saying in the Gospel according to Matthew: "Learn from me, for I am gentle and humble of heart."
(Baluze) ‹Operibus› · lemma note Operibus. Ita codex sancti Dionysii Remensis et Gratianopolitanus, tum etiam vetus editio Veneta et Morelliana. Aliae veteres editiones et novem libri veteres habent opinionibus. Ego praefero operibus, voce sueta sancto Martyri.
"Operibus" (by works). So the manuscript of Saint-Denis at Reims and the Grenoble one, and also the old Venetian edition and Morel's. Other old editions and nine old books have "opinionibus" (by opinions). I prefer "operibus," a word customary with the holy Martyr.
(Baluze) ‹II.— Vobis a me› · lemma note II. — Vobis a me. In libro Beccensi legitur, vobis a me dari litteras, sciatis plene scripsisse me.
II. — "Vobis a me" (to you by me). In the Bec book one reads "that a letter be given to you by me, know that I have written fully."
(Baluze) ‹Qui libellum› · lemma note Qui libellum. Vide animadversiones Petavii ad Epiphanium p. 233, 250, editionis Parisiensis et Dallaeum, lib. VII de Poenis et satisfactionibus humanis cap. 16, p. 709.
"Qui libellum" (who [received] a certificate). See Petau's remarks on Epiphanius, pp. 233, 250 of the Paris edition, and Daillé, book 7 of On Human Penalties and Satisfactions, chapter 16, p. 709.
(Baluze) ‹Acceperunt› · lemma note Acceperunt. Codex Gratianopolitanus habet : lo- (continues)
"Acceperunt" (they received). The Grenoble manuscript has: (continues)
(printed under page 125)
Page
- running head: DIVI CYPRIANI (cut at left edge), column number 260
- marginal letters: A ‹EPISTOLA XIII.›; B ‹tribus nostris, ut, temeraria›; C ‹juvari apud Dominum in delictis›; D (in Baluze's notes at the page foot, beside "tione Veneta", not in the text block)
- old-edition numerals: 23 after ‹venerimus›
- misprints kept as printed (Baluze's notes): ‹posui; dualem› (for posui, qualem; the English translates the sense)
facta et manu eis a vobis in poenitentiam imposita, cum pace a martyribus sibi promissa ad Dominum remittantur. Caeteri vero qui, nullo libello a martyribus accepto, invidiam faciunt, quoniam non paucorum, nec ecclesiae unius aut unius provinciae, sed totius orbis haec causa est, expectent de Domini protectione Ecclesiae ipsius publicam pacem. Hoc enim et verecundiae et disciplinae et vitae ipsi omnium nostrum convenit, ut praepositi cum clero convenientes, praesente etiam stantium plebe, quibus et ipsis pro fide et timore suo honor habendus est, disponere omnia consilii communis religione possimus. Caeterum, quam irreligiosum est et ipsis quoque festinantibus perniciosum, ut, cum extorres et patria pulsi ac bonis suis omnibus spoliati, nondum ad Ecclesiam redierint, quidam de lapsis confessores ipsos praevenire et ante eos ad Ecclesiam introire festinent! Qui si nimium properant, habent in sua potestate quod postulant, tempore ipso sibi plus quam postulant largiente. Acies adhuc geritur, et agon quotidie celebratur. Si commissi vere et firmiter poenitet et fidei calor praevalet, qui differri non potest, potest coronari. Opto vos, fratres charissimi, semper bene valere et nostri meminisse. Fraternitatem universam meo nomine salutate, et ut nostri memores sint admonete. Valete.
having been made and the hand having been laid upon them by you for penance, they may be sent on to the Lord with the peace promised to them by the martyrs. But the rest, who, having received no certificate from the martyrs, are stirring up ill will, since this cause belongs not to a few, nor to one church or one province, but to the whole world, should await from the protection of the Lord the public peace of the Church itself. For this befits the modesty and the discipline and the very life of all of us, that we who preside, meeting together with the clergy, with the people who have stood firm also present, to whom too honour is to be paid for their faith and fear, may be able to arrange all things with the scrupulousness of common counsel. But how irreligious it is, and ruinous also to those very persons who are in haste, that, when the confessors, exiled and driven from their homeland and despoiled of all their goods, have not yet returned to the Church, some of the lapsed should hasten to forestall the confessors themselves and to enter the Church before them! If they are in too great a hurry, they have in their own power what they ask for, time itself granting them more than they ask for. The battle is still being waged, and the contest is celebrated daily. If a man truly and firmly repents of what he has committed, and the ardour of faith prevails, he who cannot be put off can be crowned. I wish you, dearest brothers, always to fare well and to remember us. Greet the whole brotherhood in my name, and admonish them to be mindful of us. Farewell.
EPISTOLA XIV.
Letter XIV.
(Erasm., III, 5. Pamel., XV; Rigalt., Baluz., Pariss., XIV; Oxon., Lips., XX.)
(Erasmus, III, 5; Pamelius, XV; Rigault, Baluze, the Paris editions, XIV; Oxford, Leipzig, XX.)
AD PRESBYTEROS ET DIACONOS ROMAE CONSISTENTES.
To the presbyters and deacons abiding at Rome.
Editors' notes and page, col. 261
Footnotes
LECTIONES VARIANTES. (printed under page 126)
(a) ‹plebe› · call in col 261
Et stantium plebe Oxon. Adstante plebe Benev.
"And by the people of those standing" Oxon.; "the people standing by" Benev.
(printed under page 126)
(b) ‹ad Ecclesiam› · call in col 261
Et ante ad Ecclesiam Oxon.
"And before [them] to the Church" Oxon.
(printed under page 126)
(c) ‹praevalet› · call in col 261
Calor permanet Ar. N. C. 1. Lam. Ebor. Bod. 2.
"The warmth remains" Ar., NC. 1, Lam., Ebor., Bod. 2.
(printed under page 126)
Page
- running head: 261 EPISTOLA XIV.
- marginal letters: A logesi facta et manu eis; B clesiam redierint, quidam de lapsis; C AD PRESBYTEROS ET DIACONOS; D canonem 13 Nicaenum (beside Baluze's notes)
- old-edition numerals: (none)
Argumentum. — Secessus sui et eorum quae in illo gessit, rationem reddit, missis Romam in sui purgationem, quas ad suos scripserat, epistolarum exemplis, imo iisdem quibus illic verbis utitur. Cf. Ep. XXII, ad Cler. Rom.
Argument. He gives an account of his withdrawal and of the things he did during it. In his own defence he has sent to Rome copies of the letters he had written to his own people, and indeed he uses the very same words as he used there. Cf. Ep. 22, to the Roman clergy.
I. Cyprianus presbyteris et diaconibus Romae consistentibus fratribus salutem. Quoniam comperi, fratres charissimi, minus simpliciter et minus fideliter vobis renuntiari quae hic a nobis et gesta sunt et geruntur, necessarium duxi has ad vos litteras facere, quibus vobis actus nostri et disciplinae et diligentiae ratio redderetur. Nam, sicut Domini mandata instruunt, orto statim turbationis impetu primo, cum me clamore violento frequenter populus flagitasset, non tam meam salutem quam quietem fratrum publicam cogitans, interim secessi, ne per inverecundam praesentiam nostram, seditio quae coeperat, plus provocaretur. Absens tamen corpore, nec spiritu nec actu nec monitis meis defui quominus secundum Domini praecepta, fratribus nostris in quibus possem mea mediocritate consulerem.
I. Cyprian to the presbyters and deacons abiding at Rome, his brothers, greeting. I have learned, dearest brothers, that what has been done and is being done here by us is reported to you less than straightforwardly and less than faithfully. Therefore I have thought it necessary to write this letter to you, so that an account of my conduct, and of my discipline and diligence, might be rendered to you. For, as the commands of the Lord instruct, when the first onset of the disturbance had at once arisen and the people had repeatedly demanded me with violent clamour, I withdrew for the time. I was thinking not so much of my own safety as of the public quiet of the brothers, lest the sedition which had begun should be further provoked by my immodest presence. Yet though absent in body, I did not fail in spirit, nor in action, nor in my admonitions, to counsel our brothers according to the Lord's precepts, in whatever I could, with my modest ability.
II. Et quid egerim loquuntur vobis epistolae pro temporibus emissae numero tredecim, quas ad vos transmisi; in quibus nec clero consilium, nec confessoribus exhortatio, nec extorribus, quando oportuit, objurgatio, nec universae fraternitati ad deprecandam Dei misericordiam allocutio et persuasio nostra defuit, quantum, secundum legem fidei et timorem Dei, Domino suggerente, nostra mediocritas potuit eniti. Posteaquam vero et tormenta venerunt, sive jam tortis
II. And what I have done is told to you by the letters sent out as the times required, thirteen in number, which I have forwarded to you. In them nothing was lacking: neither counsel to the clergy, nor exhortation to the confessors, nor rebuke to the exiles when it was needed, nor our address and persuasion to the whole brotherhood to entreat the mercy of God. All this was given as far as our modest ability could strive, according to the law of faith and the fear of God, with the Lord prompting. But after the tortures too had come, whether already tortured
Editors' notes and page, col. 262
Footnotes
(d) ‹inverecundam› · call in col 262
Verecundam Lin.
"Verecundam" ("modest") Lin.
(printed under page 126)
(e) ‹spiritu› · call in col 262
Nec scriptis Bod. 1.
"Nor by writings" Bod. 1.
(printed under page 126)
(f) ‹mediocritate› · call in col 262
Posset mea mediocritas Lin.
"My littleness could" Lin.
STEPH. BALUZII NOTAE. (Baluze) ‹Acceperint› · lemma note
(continued) Acceperint et auxilio eorum adjuvari apud Dominum in delictis suis possunt, si premi infirmitate aliqua et periculo coeperint, exomologesi facta, et manu eis a vobis in poenitentiam posita, pace a martyribus promissa ad Dominum remittantur. Caeteri vero qui nullo libello, etc.
(Baluze) ‹Exomologesi› · lemma note Exomologesi. Id est satisfactione, si vera est interpretatio Dallaei. At Tertullianus in libro de monogamia Exomologesin ait esse petitionem veniae, quia qui petit veniam, delictum confitetur. Vide eumdem in libro de Poenitentia.
"Exomologesi" (by confession). That is, by satisfaction, if Daillé's interpretation is true. But Tertullian in the book On Monogamy says that exomologesis is the asking of pardon, because he who asks pardon confesses his sin. See the same in the book On Penance.
(Baluze) ‹Cum pace› · lemma note Cum pace. Id est viatico. Vide Beveregium in canonem 13 Nicaenum.
"Cum pace" (with peace). That is, with the viaticum. See Beveridge on canon 13 of Nicaea.
(Baluze) ‹Ecclesiae ipsius› · lemma note Ecclesiae ipsius. Vetus codex Remigianus, Ecclesiae prius publicam pacem. Supra, Epist. X : Ante est ut a Domino pacem mater prior sumat.
"Ecclesiae ipsius" (of the Church itself). The old Saint-Remi manuscript, "the public peace of the Church first." Above, Letter 10: "It comes first that the mother should take peace from the Lord before others."
(Baluze) ‹Praepositi cum clero› · lemma note Praepositi cum clero. Duo libri veteres praeferunt, Ut episcopi plures in unum convenientes. Recte. Quippe Cyprianus vulgo per praepositos intelligit episcopos.
"Praepositi cum clero" (those set over [us] with the clergy). Two old books show "that several bishops coming together." Rightly. For by "praepositi" Cyprian commonly means bishops.
(Baluze) ‹Stantium plebe› · lemma note Stantium plebe. Hieronymus, in Epistola ad Salvinam de servanda viduitate : Ex quo intelligimus illum non stantibus coronam, sed jacentibus manum porrigere.
"Stantium plebe" (by the people of those standing). Jerome, in the Letter to Salvina on Keeping Widowhood: "From which we understand that he holds out not a crown to those who stand, but a hand to those who lie fallen."
(Baluze) ‹Qui si nimium properant› · lemma note Qui si nimium properant. Hoc fragmentum refertur infra, in Epistola LII, ad Antonianum p. 67.
"Qui si nimium properant" (and if they are in too great a hurry). This fragment is cited below, in Letter 52, to Antonianus, p. 67.
(Baluze) ‹Largiente› · lemma note Largiente. Hanc vocem nuspiam reperi quam in libro Gratianopolitano. Sane largienter vel largiter scriptum est in aliis, et alterutrum horum vocabulorum sic illic constituit initium sequentis periodi : Largiter acies adhuc geritur.
"Largiente" (granting). I have found this word nowhere but in the Grenoble book. Indeed, "largienter" or "largiter" (abundantly) is written in the others, and either of these words there makes the beginning of the next sentence thus: "Abundantly the battle is still being waged."
(Baluze) ‹Epist. XIV› · lemma note 400 EPIST. XIV. — Illustrissimus Cardinalis Baronius ait hanc Epistolam scriptam a Cypriano esse ad clerum Romanum, cui Cyprianus instituti sui, ut par erat, rationem reddit. Sed erravit vir doctissimus. Scripta est ad eos e clero Carthaginensi qui Romae tum erant, ut manifeste patet ex ultimis verbis Epistolae, in qua Cyprianus scribit se eos expectare ut cum eorum consilio disponere singula et reformare possit. Itaque hinc colligi non potest Cyprianum pro debito suo scripsisse ad clerum Romanum, quem constat, uti antea dixi, non habuisse curam universalis Ecclesiae sede vacante. Angli tamen crediderunt scriptam esse Epistolam ad clerum Romanum, itemque Reinhartus, qui novam inscriptionem posuit.
[The "400" printed here is as in Migne.] Letter XIV. — The most illustrious Cardinal Baronius says that this letter was written by Cyprian to the Roman clergy, to whom Cyprian, as was fitting, gives an account of his course of action. But that most learned man erred. It was written to those of the Carthaginian clergy who were then at Rome, as is plainly clear from the last words of the letter, in which Cyprian writes that he is waiting for them so that with their counsel he may arrange and reform each matter. So it cannot be gathered from here that Cyprian wrote to the Roman clergy as a matter of duty; for it is certain, as I said before, that they had no care of the universal Church while the see was vacant. The English, however, believed the letter was written to the Roman clergy, and so did Reinhart, who set a new heading.
(Baluze) ‹I.— Sicut Domini mandata› · lemma note I. — Sicut Domini mandata. Duo libri veteres habent, Sicut Domini mandatis instruimur.
I. — "Sicut Domini mandata" (as the Lord's commands). Two old books have "as we are instructed by the Lord's commands."
(Baluze) ‹Orto› · lemma note Orto. Mirum est hanc vocem, absque qua constare potest sensus, sed quae tamen illum clariorem reddit, deesse in decem optimis exemplaribus antiquis et in antiquis editionibus. Primus Manutius illam addidit, Morellius rejecit. Exstat tamen in sex codicibus antiquis.
"Orto" (having arisen). It is surprising that this word, without which the sense can stand but which yet makes it clearer, is missing in ten of the best ancient copies and in the ancient editions. Manutius first added it; Morel rejected it. It is found, however, in six ancient manuscripts.
(Baluze) ‹II.— Extorribus› · lemma note II. — Extorribus. Id est iis qui sponte seu coacti profecti erant in exilium pro causa fidei. In quibusdam vetustis codicibus legitur extorrentibus. Vide Epist. XXXIX, et annales Cyprianicos ad annum 250. Vide etiam Carolum Guyetum lib. II, pag. 175, Heortologiae.
II. — "Extorribus" (to the exiles). That is, to those who, willingly or under compulsion, had gone into exile for the cause of the faith. In some very old manuscripts one reads "extorrentibus." See Letter 39, and the Cyprianic Annals at the year 250. See also Charles Guyet, Heortologia book 2, p. 175.
(Baluze) ‹Timorem Dei› · lemma note Timorem Dei. Codex Fuxensis, et timorem Do- (continues)
"Timorem Dei" (the fear of God). The Foix manuscript, "and the fear of the Lo-" (continues)
(printed under page 126)
Editors' prose
- ARGUMENTUM. (top of col. 262, in the text block, italic): editors' matter, not Cyprian's; set and translated in layer 1 in its place.
Page
- running head: [E]PISTOLA XIV. (initial E cut off at the image edge)
- marginal letters: A ‹Argumentum. — Secessus sui›; B ‹non tam meam salutem›; C ‹Posteaquam vero et tormenta›; D ‹suo scripsisse ad clerum Romanum› (beside the Baluze notes, not set)
- old-edition numerals: superscript 14 after "tredecim," in §II (a call to apparatus not on this page; not set)
- UNSURE (Q6b): in "mea mediocritate" (§I end) the page shows a mark after "mea" that may be an æ ligature (a printed "meæ"); the source keeps "mea"; check at higher resolution.
fratribus nostris, sive adhuc ut torquerentur inclusis, ad corroborandos et confortandos eos noster sermo penetravit. Item, 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 ullo discrimine atque examine singulorum darentur quotidie libellorum millia contra Evangelii legem, litteras feci quibus martyres et confessores consilio meo quantum possem ad Dominica praecepta revocarem. Item presbyteris et diaconibus non defuit sacerdotii vigor, ut quidam, minus disciplinae memores et temeraria festinatione praecipites, qui cum lapsis communicare jam coeperant, comprimerentur, intercedentibus nobis. Plebi quoque ipsi quantum potuimus animum composuimus, et ut ecclesiastica disciplina servaretur instruximus.
brothers of ours, or those still shut in so that they might be tortured, our word made its way through to strengthen and comfort them. Likewise, when I had learned that those who had stained their hands and mouths with sacrilegious contacts, or had nonetheless 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 without any discrimination and examination of individuals thousands of certificates were being given daily against the law of the Gospel, I wrote letters by which, through my counsel, I might recall the martyrs and confessors, as far as I could, to the Lord's precepts. Likewise the presbyters and deacons did not lack the vigour of the priesthood, so that certain men, less mindful of discipline and headlong in rash haste, who had already begun to communicate with the lapsed, were restrained by our intervention. The people themselves too, as far as we could, we settled in mind, and we instructed them that ecclesiastical discipline should be kept.
III. Postmodum vero, 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. Nec in hoc legem dedi, aut me auctorem temere constitui. Sed, cum videretur et honor martyribus habendus et eorum qui omnia turbare cupiebant impetus comprimendus, et praeterea vestra scripta legissem quae huc ad clerum nostrum per Crementium hypodiaconum nuper feceratis, ut iis qui post lapsum infirmitate apprehensi essent, et poenitentes communicationem desiderarent, subveniretur, standum putavi
III. But afterwards, when some of the lapsed, whether of their own accord or at someone's instigation, broke out with bold demanding, so that they strove with violent assault to extort the peace promised to them by the martyrs and confessors, concerning this too I wrote letters twice to the clergy and ordered that they be read to them, so that, in order to soften their violence for the time being in whatever way, if any who had received a certificate from the martyrs should depart from the world, once confession had been made and a hand laid upon them unto penitence, they should be sent on to the Lord with the peace promised to them by the martyrs. Nor in this did I lay down a law, or rashly set myself up as its author. But since it seemed both that honour was to be paid to the martyrs and that the assault of those who wished to throw everything into confusion was to be checked, and since moreover I had read your writings which you had lately sent here to our clergy through Crementius the subdeacon, that help should be given to those who after their lapse had been seized by illness and, being penitent, desired communion, I thought that we must stand
Editors' notes and page, col. 263
Footnotes
LECTIONES VARIANTES. (printed under page 127)
(a) ‹confortandos› · call in col 263
Sic Lam. Lin. Bod. 1, 2. NC. 1. Ebor.
"Sic" ("thus") Lam., Lin., Bod. 1, 2, NC. 1, Ebor.
(printed under page 127)
(b) ‹servaretur› · call in col 263
Ecclesiasticam disciplinam servarent Bod. 1, 2.
"That they should keep the Church's discipline" Bod. 1, 2.
(printed under page 127)
(c) ‹proruerent› · call in col 263
Proruperint Lam. Ebor. NC. 1. Bod. 1, 2.
"Proruperint" ("burst forth") Lam., Ebor., NC. 1, Bod. 1, 2.
(printed under page 127)
(d) ‹Crementium› · call in col 263
Clementium Oxon.
"Clementium" Oxon.
(printed under page 127)
Page
- running head: 263 DIVI CYPRIANI (cut off at the image edge)
- marginal letters: A ‹tis fratribus nostris, sive adhuc›; B ‹merentur, intercedentibus nobis›; C ‹bendus et eorum qui omnia turbare›; D ‹tra omnium veterum codicum› (in Baluze's notes at the page foot)
- old-edition numerals: (none)
- other: column begins with the fragment "tis", the tail of "tor-tis" broken from col. 262; the word is set whole at the end of col. 262 and the fragment is not repeated here; column ends with "puta-" broken across the column break, set whole here as "putavi"; the full-width headings "LECTIONES VARIA[NTES]" and "STEPH. BALUZII N[OTAE]" are cut off at the right edge and are not set; the variant readings and Baluze's notes beneath them are page-foot apparatus and are not set here; the partly visible right-hand column belongs to col. 264 and is not set