PL 4 · cols. 298–301

Cyprianus, Epistolae XXII-LI

Letters XXVII–XXVIII

potuit et a Christo in communicatione retineri. Optamus te, beatissime ac gloriosissime papa, in Domino semper bene valere et nostri meminisse.

could also be kept in communion by Christ. We pray, most blessed and most glorious pope, that you may always fare well in the Lord and be mindful of us.

EPISTOLA XXVII.

Letter 27.

(Pamel., Rigalt., Baluz., XXVII; Paris., XXVI, Oxon., Lips., XXXIII.)

(Pamelius, Rigault, Baluze, 27; Paris, 26; Oxford, Leipzig, 33.)

CYPRIANUS LAPSIS.

Cyprian to the lapsed.

Argumentum. — Argumentum hujus epistolae infra habes Epistola XXIX. « Litteras, inquit, ad me fecerunt, pacem non dandam sibi postulantes, sed quasi jam datam sibi vindicantes, quod dicant Paulum omnibus pacem dedisse, sicut in litteris eorum quarum exemplum ad vos transmisi, legetis, simul quid et ego eis breviter rescripserim. » Desideratur autem lapsorum epistola ad quos rescribit.

Argument. — The argument of this letter you have below in Letter 29: "They have written a letter to me," he says, "not asking that peace be given to them, but claiming it as though already given, because they say that Paul has given peace to all, as you will read in their letter, a copy of which I have sent to you, together with what I too have briefly written back to them." But the letter of the lapsed to whom he writes in reply is missing.

I. Dominus noster, cujus praecepta et monita observare debemus, episcopi honorem et Ecclesiae suae rationem disponens, in Evangelio loquitur et dicit Petro: Ego tibi dico quia tu es Petrus, et super istam petram aedificabo Ecclesiam meam, et portae inferorum non vincent eam: et tibi dabo claves regni coelorum; et quae ligaveris super terram erunt ligata et in coelis, et quaecumque solveris super terram erunt soluta et in coelis (Matth. XVI, 18, 19). Inde per temporum et successionum vices episcoporum ordinatio et Ecclesiae ratio decurrit, ut Ecclesia super episcopos constituatur et omnis actus Ecclesiae per eosdem praepositos gubernetur. Cum hoc itaque divina lege fundatum sit, miror quosdam audaci temeritate sic

I. Our Lord, whose precepts and admonitions we ought to observe, in ordering the honour of the bishop and the constitution of His Church, speaks in the Gospel and says to Peter: I say to you that you are Peter, and upon this rock I will build My Church, and the gates of the underworld will not overcome it; and to you I will give the keys of the kingdom of heaven; and whatever you bind upon earth will be bound also in heaven, and whatever you loose upon earth will be loosed also in heaven (Matt. 16:18–19). From there, through the succession of times and of successors, the ordination of bishops and the constitution of the Church run down, so that the Church is established upon the bishops and every act of the Church is governed through these same overseers. Since, then, this has been founded by divine law, I wonder that certain persons with bold rashness have thus

Editors' notes and page, col. 298

Footnotes

(g) ‹anchor: not visible in the foot image› · call in col 298

Ubi qui detenti gloriosas, Lam. Ebor. NC. 1. Manut.

"Ubi qui detenti gloriosas" (where those who, detained, glorious ...) Lambeth, York, first New College manuscript, Manutius.

(printed under page 144)

(j) ‹anchor: not visible in the foot image› · call in col 298

Optamus te, frater Rigalt. Oxon.

"Optamus te, frater" (we wish you, brother) Rigault, Oxford edition.

(printed under page 144)

(k) ‹anchor: not visible in the foot image› · call in col 298

Loquitur Ecclesiae Bod. 1.

"Loquitur Ecclesiae" (speaks ... of the Church) first Bodleian manuscript.

(printed under page 144)

(l) ‹anchor: divina lege› · call in col 298

Hoc ita divina lege Bod. 1.

"Hoc ita divina lege" (this thus by divine law) first Bodleian manuscript.

STEPH. BALUZII NOTAE. (Baluze, lemma "Vaporem restinguit", from p. 143) · col 297

(continued) Vetus Remigianus, morbum restinguit et finit. Ita etiam Gratianopolitanus.

(Baluze, lemma "VII. — Nisi patientia") · col 297 VII.—414 Nisi patientia. Idem codex Remigianus, non est impatientia. Ita etiam Sorbonicus, Fuxensis et Gratianopolitanus. In recentiore Remigiano et in Divionensi: Non est nisi patientia in morbis. Lucanus IX: Gaudet patientia duris.

VII. — 414 "Nisi patientia" (except patience). The same Remigian manuscript: "non est impatientia" (it is not impatience). So too the Sorbonne, Foix and Grenoble manuscripts. In the more recent Remigian and the Dijon: "Non est nisi patientia in morbis" (there is nothing but patience in diseases). Lucan IX:

"Endurance rejoices in hardships." (Baluze, lemma "Intolerabili festinatione") · col 297 Intolerabili festinatione. Vetera exemplaria, intolerabilem festinationem communicationis. Sed hanc lectionem Pamelius ait esse pessimam.

"Intolerabili festinatione" (with intolerable haste). The old copies: "intolerabilem festinationem communicationis" (an intolerable haste for communion). But Pamelius says this reading is very bad.

(Baluze, lemma "Querula") · col 297 Querula. Quidam libri veteres, querelosa.

"Querula" (complaining). Some old books: "querelosa" (querulous).

(Baluze, lemma "Optamus te") · col 297 Optamus te. Revocavimus hanc clausulam veterum editionum, quam reperimus etiam in quatuor antiquis codicibus. Nescio autem qua auctoritate Rigaltius aliam induxit, quam ego nuspiam reperi. Angli tamen eam retinuerunt.

"Optamus te" (we wish you). We have brought back this closing formula of the old editions, which we found also in four old manuscripts. I do not know on what authority Rigault brought in another, which I have found nowhere. The English editors, however, kept it.

(Baluze, lemma "Epist. XXVII") · col 297 Epist. XXVII. — Haec epistola in veteri libro sancti Dionysii Remensis et in uno meo est anepigrapha. In editione Morelliana dicitur esse Celerini ad lapsos. In editione Manutiana, quae prima omnium est, et in libro Fuxensi, Cyprianus lapsis. Quae est vera lectio.

Letter XXVII. — This letter is without heading in the old book of St Denis of Reims and in one of mine. In Morel's edition it is said to be Celerinus's to the lapsed. In Manutius's edition, which is the first of all, and in the Foix book: "Cyprian to the lapsed". This is the true reading.

(Baluze, lemma "I. — Cujus praecepta") · col 297 to col 298 I.—Cujus praecepta. Sequi in hoc loco placuit scripturam libri Fuxensis, quam puto esse meliorem ea quam praeferunt editiones Manutii et Morellii et vetus liber meus, ubi scriptum est, cujus praecepta debemus metuere et observare. Codex sancti Dionysii Remensis, praecepta servire et observare.

I. — "Cujus praecepta" (whose precepts). In this place I chose to follow the text of the Foix book, which I think better than the one shown by the editions of Manutius and Morel and my old book, where is written "cujus praecepta debemus metuere et observare" (whose precepts we must fear and observe). The manuscript of St Denis of Reims: "praecepta servire et observare" (to serve and observe the precepts).

(Baluze, lemma "Non vincent eam") · col 298 Non vincent eam. Ita etiam in libro de Unitate Ecclesiae, pag. 194. Codex Fuxensis, non praevalebunt adversus eam. Apud Pacianum in epistola ad Sympronianum contra tractatus Novatianorum, non convalescent adversus eam.

"Non vincent eam" (shall not conquer it). So too in the book On the Unity of the Church, p. 194. The Foix manuscript: "non praevalebunt adversus eam" (shall not prevail against it). In Pacian, in the letter to Sympronianus against the treatises of the Novatianists: "non convalescent adversus eam" (shall not grow strong against it).

(Baluze, lemma "Tibi dabo claves") · col 298 Tibi dabo claves. Quamvis istic claves non dentur Petro, sed promittantur, veteres tamen existimarunt et recte, datas esse, easque solum Petrum accepisse ait Optatus, sed communicandas cum caeteris. Gerebat enim, ut ait sanctus Augustinus, totius Ecclesiae figurata generalitate personam; et erant utique caeteri Apostoli quod fuit Petrus, pari consortio praediti et honoris et potestatis, ut ait Cyprianus in libro de Unitate Ecclesiae. Vide epistolam Stephani episcopi Larissaeae ad Bonifacium papam II, editam in collectione Romana Holstenii, epistolam Mapinii episcopi Remensis apud Freherum et Duchesnium, et Franciscum Masonum lib. IV, cap. 3, 4, de Ministerio Anglicano.

"Tibi dabo claves" (to you I will give the keys). Although here the keys are not given to Peter but promised, the ancients nevertheless held, and rightly, that they were given; and Optatus says that Peter alone received them, but to be shared with the rest. For, as St Augustine says, he bore the person of the whole Church in a figured generality; and the other Apostles were certainly what Peter was, endowed with an equal partnership of both honour and power, as Cyprian says in the book On the Unity of the Church. See the letter of Stephen, bishop of Larissa, to Pope Boniface II, published in Holste's Roman collection, the letter of Mapinius, bishop of Reims, in Freher and Duchesne, and Francis Mason, book IV, chapters 3, 4, On the English Ministry.

(printed under page 144)

Page

running head: EPISTOLA XXVII. 298
marginal letters: A ‹potuit et a Christo›; B ‹epistola ad quos rescribit›; C ‹datum sit, miror quosdam›; D ‹clesiae, pag. 194 (in Baluze's notes, not set)›
old-edition numerals: 88 after ‹episcopos›
other: running head cut at left edge (start of head not visible); editors' matter set: the concordance line (Pamel., Rigalt., ...) and the Argumentum (Argumentum hujus epistolae ...); coelorum/coelis read as œ, but æ vs œ uncertain in the image; column ends mid-sentence at "sic"; Variae lectiones and Baluze's Notae at page foot not set; English "have thus" anticipates the verb that follows in the next column

PL 4:299

mihi scribere voluisse, ut Ecclesiae nomine litteras facerent, « quando ecclesia in episcopo et clero et in omnibus stantibus sit constituta. » Absit enim nec Domini misericordia et potestas ejus invicta patiatur ut Ecclesia esse dicatur lapsorum numerus, cums criptum sit : Deus non est mortuorum, sed vivorum (Matth. XXII, 32). Omnes quidem vivificari optamus, et ut in statum pristinum restituantur precibus nostris et gemitibus oramus. Si autem quidam lapsi Ecclesiam se volunt esse, et si apud illos atque in illis est Ecclesia, quid superest quam ut ipsi rogentur a nobis ut nos ad Ecclesiam dignentur admittere? Summissos ergo et quietos et verecundos esse oportet eos qui delicti sui memores satisfacere Deo debent, nec Ecclesiae nomine litteras facere, cum se magis sciant Ecclesiae scribere.

chosen to write to me, so that they made their letters in the name of the Church, "since the church is established in the bishop and the clergy and in all who stand firm." For far be it, and may neither the mercy of the Lord nor His unconquered power allow, that a number of the lapsed should be called the Church, since it is written: God is not of the dead, but of the living (Matt. 22:32). We indeed desire that all be brought back to life, and we pray with our prayers and groans that they may be restored to their former state. But if certain of the lapsed wish themselves to be the Church, and if the Church is with them and in them, what remains but that they be asked by us to deign to admit us to the Church? Those, therefore, ought to be submissive and quiet and modest who, mindful of their offence, must make satisfaction to God, and not make letters in the name of the Church, since they know rather that they are writing to the Church.

II. Scripserunt autem mihi nuper quidam de lapsis humiles et mites et trementes et metuentes Deum, et qui in Ecclesia semper gloriose et granditer operati sunt, et opus suum numquam Domino imputaverunt, scientes illum dixisse : Et cum haec omnia feceritis, dicite : Servi supervacui sumus, quod debuimus facere fecimus (Luc. XIII, 10). Quae illi cogitantes, et quamvis libello a martyribus accepto, ut tamen a Domino satisfactio sua admitti possit, orantes scripserunt mihi se delictum suum cognoscere et poenitentiam veram agere, nec ad pacem temere aut importune properare, sed expectare praesentiam nostram, dicentes pacem quoque ipsam, si eam nobis praesentibus acceperint, dulciorem sibi futuram. Quibus quantum gratulatus sim Dominus testis est, qui dignatus est ostendere quid ejusmodi et tales servi de ejus benignitate mereantur. Quas litteras cum nuper acceperim, et nunc aliud scripsisse vos legerim, peto discernatis desideria vestra, et quicumque estis qui has litteras nunc misistis, nomina vestra libello subjiciatis et libellum cum singulorum nominibus ad me transmittatis. Ante est enim scire quibus rescribere habeam. Tunc ad singula quae scripsistis pro loci et actus nostri mediocritate rescribam. Opto vos, fratres charissimi, semper bene valere et secundum

II. But some of the lapsed have lately written to me, humble and meek and trembling and fearing God, men who have always laboured gloriously and greatly in the Church and have never reckoned their work to the Lord's account, knowing that He said: And when you have done all these things, say: We are unprofitable servants, we have done what we ought to do (Luke 17:10). Reflecting on these things, and although they had received a certificate from the martyrs, they nevertheless, praying that their satisfaction might be accepted by the Lord, wrote to me that they acknowledge their offence and are doing true penance, and are not hastening rashly or importunately to peace, but are awaiting our presence, saying that peace itself also, if they receive it in our presence, will be sweeter to them. How much I rejoiced with them the Lord is witness, Who has deigned to show what servants of this kind and such as these deserve from His kindness. Since I have lately received these letters, and now have read that you have written something else, I ask that you distinguish your wishes, and whoever you are who have now sent this letter, that you sign your names to a document and send the document to me with the names of each one. For first I must know to whom I am to reply. Then I shall reply to each of the things you have written, according to the modest measure of our place and office. I wish you, dearest brothers, always to fare well and, according to

Editors' notes and page, col. 299

Footnotes

LECTIONES VARIANTES. (printed under page 145)

(a) ‹anchor: not visible in the foot image› · call in col 299

Voluisse, quando Impr.

"Voluisse, quando" (to have wished, when) printed editions.

(printed under page 145)

(b) ‹anchor: not visible in the foot image› · call in col 299

Ne Domini Oxon.

"Ne Domini" (lest ... of the Lord) Oxford edition.

(printed under page 145)

Page

running head: 299 DIVI CYPRIANI (cut off at the image edge)
marginal letters: A ‹mihi scribere voluisse›; B ‹Ecclesiae scribere.›; C ‹quantum gratulatus sim›; D ‹c Utilitate Bod. 1.› (beside the Variae lectiones)
old-edition numerals: (none)

PL 4:300

Domini disciplinam quiete et tranquille agere. Valete.

the discipline of the Lord, to live quietly and tranquilly. Farewell.

EPISTOLA XXVIII.

Letter 28.

(Pamel., Rig., Baluz., XXVIII. Paris., XXVI. Oxon., Lips., XXXIV.)

(Pamelius, Rigault, Baluze, 28. Paris, 26. Oxford, Leipzig, 34.)

AD PRESBYTEROS ET DIACONOS.

To the presbyters and deacons.

ARGUMENTUM. — Argumentum hujus epistolae satis convenit cum praecedenti, ac puto eam esse de qua in sequenti epistola loquitur; laudat enim clerum suum, quod Gaium Diddensem presbyterum, et diaconum ejus, qui lapsis temere communicabant, communione movissent, et ut de aliis quibusdam idipsum fiat hortatur.

Argument. The argument of this letter agrees well enough with the preceding one, and I think that it is the one of which he speaks in the following letter; for he praises his clergy because they had removed from communion Gaius of Didda, a presbyter, and his deacon, who were rashly communicating with the lapsed, and he urges that the same be done concerning certain others.

I. Cyprianus presbyteris et diaconibus fratribus salutem. Integre et cum disciplina fecistis, fratres charissimi, quod, consilio collegarum meorum qui praesentes erant, Gaio Diddensi presbytero et diacono ejus censuistis non communicandum, qui, communicando cum lapsis et offerendo oblationes eorum, in pravis erroribus suis frequenter deprehensi, et semel atque iterum, secundum quod mihi scripsistis, a collegis meis moniti ne hoc facerent, in praesumptione et audacia sua pertinaciter perstiterunt, decipientes quosdam fratres ex plebe nostra; quibus nos omni humilitate consultum cupimus, et quorum saluti non adulatione composita, sed sincera fide prospicimus ut vera poenitentia et gemitu et dolore pleno Dominum deprecentur, quia scriptum est: Memento unde cecideris, et age poenitentiam (Apoc. II, 5); et iterum loquitur Scriptura divina: Sic dicit Dominus: Cum conversus gemueris, tunc salvaberis, et scies ubi fueris (Isa. XXX, 15).

1. Cyprian to the presbyters and deacons, his brothers, greeting. You have acted with integrity and with discipline, dearest brothers, in that, on the counsel of my colleagues who were present, you resolved that there should be no communion with Gaius of Didda, a presbyter, and his deacon, who, by communicating with the lapsed and offering their oblations, were frequently caught in their depraved errors, and, having been warned once and again by my colleagues, according to what you wrote to me, not to do this, have obstinately persisted in their presumption and audacity, deceiving certain brothers from our people; for whose good we desire to provide with all humility, and for whose salvation we take thought, not with contrived flattery but with sincere faith, that they may entreat the Lord with true penitence and with groaning and full sorrow, because it is written: Remember whence you have fallen, and do penance (Rev. 2:5); and again divine Scripture says: Thus says the Lord: When you have turned and groaned, then you will be saved, and you will know where you have been (Isa. 30:15).

II. Ingemiscere autem et agere poenitentiam quomodo possunt quorum gemitibus et lacrymis intercedunt quidam de presbyteris, ut communicandum cum illis temere existiment? nescientes quia scriptum est: Qui vos felices dicunt, in errorem vos mittunt, et semitam pedum vestrorum turbant (Isa. III, 12). Merito salubria nostra et vera consilia nihil promovent, dum blanditiis et palpationibus perniciosis salutaris

2. But how can they groan and do penance, when certain of the presbyters intercede against their groans and tears, so that they rashly judge that communion should be held with them? not knowing that it is written: Those who call you happy lead you into error, and disturb the path of your feet (Isa. 3:12). Deservedly our wholesome and true counsels achieve nothing, while by flatteries and pernicious caresses salutary

Editors' notes and page, col. 300

Footnotes

Utilitate Bod. 1.

"Utilitate" (with advantage) first Bodleian manuscript.

(printed under page 145)

(d) ‹anchor: pleno Dominum› · call in col 300

Domini Bod. 1.

"Domini" (of the Lord) first Bodleian manuscript.

(printed under page 145)

(e) ‹anchor: Qui vos felices› · call in col 300

Nescientes scriptum esse: Qui vos et beatos Bod.

"Nescientes scriptum esse: Qui vos et beatos" (not knowing that it is written: Those who [call] you blessed too) Bodleian manuscript.

(printed under page 145)

(f) ‹anchor: dum blanditiis› · call in col 300

Blandientis Conjic. Rigalt.

"Blandientis" (of one flattering) Rigault's conjecture.

STEPH. BALUZII NOTAE. (Baluze, lemma "Ut Ecclesiae... facerent") · col 299 Ut Ecclesiae... facerent. Ista addita sunt ex libro meo vetere et ex editione Morellii. Quae miror praetermissa fuisse a Pamelio et Rigaltio, cum absque iis sensus non sit integer. Recte ergo fecerunt Angli ista reponentes. Reinhartus omisit, quia ea non inveniebat in editione Rigaltii.

"Ut Ecclesiae... facerent" (that they might make ... of the Church). These words were added from my old book and from Morel's edition. I wonder that they were left out by Pamelius and Rigault, since without them the sense is not complete. The English editors therefore did right to restore them. Reinhart omitted them, because he did not find them in Rigault's edition.

(Baluze, lemma "Quando Ecclesia") · col 299 Quando Ecclesia. Verba sunt lapsorum ad Cyprianum.

"Quando Ecclesia" (since the Church). These are the words of the lapsed to Cyprian.

(Baluze, lemma "Invicta") · col 299 Invicta. Non admonerem hanc vocem, quam praeferunt editiones Manutii, Morellii, et Pamelii, quae exstat etiam in libro meo veteri et in Gratianopolitano, positam a me esse in hoc loco, nisi Rigaltius et editio Anglicana pro ea haberent, invidiam, nullo sensu aut certe pessimo. Puto autem Rigaltium eam pravam lectionem accepisse ex libro Fuxensi, quo usum esse illum constat.

"Invicta" (unconquered). I would not point out that I have put in this place this word, which the editions of Manutius, Morel and Pamelius show and which stands also in my old book and in the Grenoble manuscript, were it not that Rigault and the English edition have in its place "invidiam" (ill will), with no sense, or certainly the worst. I think Rigault took that bad reading from the Foix book, which he is known to have used.

(Baluze, lemma "II. — Benignitate") · col 300 II. — Benignitate. Liber meus et editio Morelliana, bonitatem.

II. — "Benignitate" (by the kindness). My book and Morel's edition: "bonitatem" (goodness).

(Baluze, lemma "Epist. XXVIII") · col 300 Epist. XXVIII. — Haec epistola primum edita est a Manutio. Pamelius nullum illius vetus exemplar habuit. Angli unum habuerunt ex bibliotheca Bodleiana. Ego unum habui ex Colbertina, quod fuit olim collegii Fuxensis. Habui etiam unum ex mea, aliud ex urbe Gratianopolitana. Porro epistola ista bis descripta est in libro Fuxensi.

Letter XXVIII. — This letter was first published by Manutius. Pamelius had no old copy of it. The English editors had one from the Bodleian Library. I had one from the Colbert library, which once belonged to the College of Foix. I had also one from my own library, another from the city of Grenoble. Further, this letter is copied twice in the Foix book.

(Baluze, lemma "I. — Composita") · col 300 I.—Composita. Ita codex Fuxensis et editiones Manutii et Morellii. At codex meus et Gratianopolitanus praeferunt corrupta. Sic etiam in uno Bodleiano legi monuerunt Angli.

I. — "Composita" (contrived). So the Foix manuscript and the editions of Manutius and Morel. But my manuscript and the Grenoble show "corrupta" (corrupt). The English editors noted that it is so read in one Bodleian manuscript too.

(Baluze, lemma "II. — Blanditiis") · col 300 II.—Blanditiis. Tacitus lib. I Historiarum: Blanditiae pessimum veri affectus venenum. 415 Et in vita Agricolae: Pessimum inimicorum genus laudantes. Cicero (continues)

II. — "Blanditiis" (by flatteries). Tacitus, Histories book I: "Flattery, the worst poison of true affection." 415 And in the Life of Agricola: "Those who praise, the worst kind of enemies." Cicero (continues)

(printed under page 145)

Page

running head: DIVI CYPRIANI
marginal letters: A ‹dum Domini disciplinam quiete›; B ‹salutem. Integre et cum disciplina›; C ‹5); et iterum loquitur Scriptura divina›; D ‹beside the variant "Blandientis Conjic. Rigalt." in the page-foot apparatus›
old-edition numerals: 39 after ‹deprecentur›

PL 4:301

veritas impeditur, et patitur lapsorum saucia et aegra mens quod corporaliter quoque aegri et infirmi saepe patiuntur, ut, dum salubres cibos et utiles potus quasi amaros et abhorrentes respuunt, et illa quae oblectare et ad praesens suavia videntur esse appetunt, perniciem sibi et mortem per inaudientiam et intemperantiam provocent, nec proficiat ad salutem artificis medela vera, dum blandimentis decipit dulcis illecebra.

truth is impeded, and the wounded and sick mind of the lapsed suffers what those who are sick and infirm in body also often suffer: while they spit out wholesome foods and useful drinks as though bitter and repugnant, and crave the things that seem to delight and to be pleasant for the present, they bring ruin and death upon themselves through disobedience and intemperance, and the physician's true remedy does not avail for their health, while the sweet allurement deceives with its blandishments.

III. Vos itaque, secundum litteras meas fideliter et salubriter consulentes, a consiliis melioribus ne recedatis. Legite vero has easdem litteras et collegis meis, si qui aut praesentes fuerint aut supervenerint, ut unanimes et concordes ad fovenda et sananda lapsorum vulnera consilium salubre teneamus, tractaturi plenissime de omnibus cum convenire in unum per Domini misericordiam coeperimus. Interea, si quis immoderatus et praeceps, sive de nostris presbyteris vel diaconibus, sive de peregrinis, ausus fuerit ante sententiam nostram communicare cum lapsis, a communicatione nostra arceatur, apud omnes nos causam dicturus temeritatis suae quando in unum, permittente Domino, convenerimus. Desiderastis quoque ut de Philumeno et Fortunato hypodiaconis et Favorino acolytho, qui medio tempore recesserunt et nunc venerunt, quid mihi videatur rescribam. Cui rei non potui me solum judicem dare, cum multi adhuc de clero absentes sint, nec locum suum vel

3. You therefore, taking counsel faithfully and wholesomely in accordance with my letters, do not withdraw from the better counsels. Read these same letters also to my colleagues, if any are either present or arrive, so that with one mind and in concord we may hold to a wholesome counsel for tending and healing the wounds of the lapsed, intending to deal most fully with everything when, through the mercy of the Lord, we have begun to come together in one. Meanwhile, if anyone, immoderate and headlong, whether of our presbyters or deacons or of strangers, dares to communicate with the lapsed before our sentence, let him be kept from our communion, to plead the case of his rashness before us all when, the Lord permitting, we have come together in one. You also desired that I write back what seems right to me concerning Philumenus and Fortunatus, subdeacons, and Favorinus, acolyte, who withdrew in the intervening time and have now come. In this matter I could not make myself sole judge, since many of the clergy are still absent, and have not thought that their own place should be reclaimed even

Editors' notes and page, col. 301

Footnotes

LECTIONES VARIANTES. (printed under page 146)

(a) ‹anchor: not visible in the foot image› · call in col 301

Cognitio haec differatur Bod. 1.

"Cognitio haec differatur" (let this inquiry be deferred) first Bodleian manuscript.

(printed under page 146)

Page

running head: 301 EPISTOLA XXIX (cut off at the right edge of the image)
marginal letters: A taris veritas impeditur (beside "sero r" of col. 302); B ctaturi plenissime de omnibus; C beside first line of Lectiones variantes (Cognitio haec differatur); D beside "capitulare Karoli M." in Baluze's notes
old-edition numerals: (none)
other: column begins with word fragment "taris" (salutaris) broken from the previous column; English supplies [saluta]; column ends mid-sentence at "vel". "ut unanimes" and "ut de Philumeno" have blurred type and are read as ut. Right-hand column (302, including an Argumentum) is cut off and not set here. Full-width headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE, together with the variants and Baluze's notes below them, are page-foot apparatus and are not set. No editors' matter in this column's text block.