PL 4 · cols. 339–345

Cyprianus, Epistolae XXII-LI

Letters XLI–LI

sciat se postea ad Ecclesiam redire et cum episcopis et plebe Christi communicare non posse. Opto vos, fratres charissimi, semper bene valere et circa Domini misericordiam exorandam continuis nobiscum precibus insistere.

let him know that he cannot afterwards return to the Church and communicate with the bishops and the people of Christ. I wish you, dearest brothers, always to fare well, and to persevere with us in continual prayers for imploring the mercy of the Lord.

EPISTOLA XLI.

Letter 41.

(Erasm., II, 11. Pamel., Rigalt., Baluz., XLI. Paris., XL. Oxon., Lips., XLIV.)

(Erasmus, 2, 11. Pamelius, Rigault, Baluze, 41. Paris, 40. Oxford, Leipzig, 44.)

AD CORNELIUM, QUOD ORDINATIONEM NOVATIANI NON RECEPERIT.

To Cornelius, that he has not accepted the ordination of Novatian.

ARGUMENTUM. — Nuntii a Novatiano missi, qui illius ordinationem ecclesiae Carthaginensi significaverant, a Cypriano rejiciuntur.

Argument. Messengers sent by Novatian, who had announced his ordination to the church of Carthage, are rejected by Cyprian.

(Hanc epistolam ad tomum III hujusce bibliothecae, cum epistolis S. Cornelii papae consociandam, remisimus.)

(We have referred this letter to volume 3 of this library, to be joined with the letters of St Cornelius, pope.)

EPISTOLA XLII.

Letter 42.

(Erasm., II, 10. Pamel., Rigalt., Baluz., XLII. Paris., XLI. Oxon., Lips., XLV. Coustant., Epist. Rom. Pontif., I, p. 127. Galland., Bibl. vett. PP., III, p. 334.)

(Erasmus, 2, 10. Pamelius, Rigault, Baluze, 42. Paris, 41. Oxford, Leipzig, 45. Coustant, Letters of the Roman Pontiffs, 1, p. 127. Gallandi, Library of the Ancient Fathers, 3, p. 334.)

AD CORNELIUM, DE ORDINATIONE EJUS A SE COMPROBATA ET DE FELICISSIMO.

To Cornelius, on his ordination as approved by him, and on Felicissimus.

ARGUMENTUM. — Excusat se Cyprianus quod indubitatam fidem non habuerit ordinationi Cornelii, priusquam ad se pervenirent litterae collegarum Caldonii et Fortunati, quibus illa legitima fuisse comprobatur: idque, ob contrariam Novatianae partis factionem, obiter repetens, quod illi statim in ipsis primordiis non adhaeserit, sed potius Cornelio, usque adeo ut criminationes contra hanc suscipere detrectarit.

Argument. Cyprian excuses himself for not having given undoubting credence to the ordination of Cornelius before the letters of his colleagues Caldonius and Fortunatus reached him, by which it is proved to have been lawful: and, on account of the opposing faction of the Novatian party, he incidentally repeats that he did not adhere to that party at its very beginnings, but rather to Cornelius, so much so that he refused to entertain accusations against this one.

(Hanc epistolam, sicut praecedentem et sequentem, ad tomum tertium, ubi de S. Cornelii papae epistolis, transferendam duximus.)

(We have thought fit to transfer this letter, like the preceding and the following, to the third volume, where the letters of St Cornelius, pope, are treated.)

EPISTOLA XLIII.

Letter 43.

(Erasm., II, 9. Pamel., Rigalt., Baluz., XLIII. Paris., XLII. Oxon., Lips., XLVII. Coustant., Epist. Rom. Pont., I, p. 130. Galland., Bibl. vett. PP., p. 335.)

(Erasmus, 2, 9. Pamelius, Rigault, Baluze, 43. Paris, 42. Oxford, Leipzig, 47. Coustant, Letters of the Roman Pontiffs, 1, p. 130. Gallandi, Library of the Ancient Fathers, p. 335.)

AD EUMDEM, QUOD AD CONFESSORES A NOVATIANO SEDUCTOS LITTERAS FECERIT.

To the same, that he has written letters to the confessors led astray by Novatian.

ARGUMENTUM Epistolae titulus satis indicat; constat

Argument. The title of the letter indicates it sufficiently; it is established

Editors' notes and page, col. 339

Footnotes

LECTIONES VARIANTES

(printed under page 163)

Page

running head: 339 DIVI CYPRIANI
marginal letters: A ‹junxerit, sciat se postea›; B ‹EPISTOLA XLII.›; C ‹rendam duximus.)›; D ‹postrema ista pars deest› (in the Baluze notes at the page foot)
old-edition numerals: 56 before EPISTOLA XLII; 58 before EPISTOLA XLIII

PL 4:340

autem ex nuntio unam missam hanc epistolam et sequentem cum praesenti.

however, that this letter and the following one were sent as one by the messenger, together with the present one.

(Vide notam duabus epistolis praecedentibus subjectam.)

(See the note placed beneath the two preceding letters.)

EPISTOLA XLIV.

Letter 44.

(Erasm., III, 2. Pamel., Rigalt., Baluz., XLIV. Paris., XLIII. Oxon., Lips., XLVI.)

(Erasmus, 3, 2. Pamelius, Rigault, Baluze, 44. Paris, 43. Oxford, Leipzig, 46.)

AD CONFESSORES ROMANOS, UT AD UNITATEM REDEANT.

To the Roman confessors, that they should return to unity.

ARGUMENTUM. — Confessores Romanos factione Novatiani et Novati seductos hortatur, ut ad unitatem redeant.

Argument. He exhorts the Roman confessors, led astray by the faction of Novatian and Novatus, to return to unity.

Cyprianus Maximo et Nicostrato et caeteris confessoribus salutem. Cum frequenter, charissimi, cognoveritis ex litteris meis quem et confessioni vestrae honorem et fraternitati connexae dilectionem meo sermone servaverim, credatis quaeso et acquiescatis his litteris meis, quibus vobis et actui ac laudibus vestris et scribo et simpliciter ac fideliter consulo. Gravat enim me atque contristat et intolerabilis perculsi pene prostrati pectoris moestitia perstringit cum vos illic comperissem contra ecclesiasticam dispositionem, contra evangelicam legem, contra institutionis catholicae unitatem, alium episcopum fieri consensisse, id est, quod nec fas est nec licet fieri, ecclesiam aliam constitui, Christi membra discerpi, Dominici gregis animum et corpus unum discissa aemulatione lacerari. Quod quaeso ut in vobis saltem illicitum istud fraternitatis nostrae discidium non perseveret, sed, et confessionis vestrae et divinae traditionis memores, ad matrem revertamini unde prodiistis, unde ad confessionis gloriam cum ejusdem matris exultatione venistis. Nec putetis sic vos Evangelium Christi asserere, dum vosmetipsos a Christi grege et ab ejus pace et concordia separatis, cum magis militibus gloriosis et bonis congruat intra domestica castra consistere, et intus positos, ea quae in commune tractanda sunt agere ac providere. Nam,

Cyprian to Maximus and Nicostratus and the other confessors, greeting. Since you have often learned from my letters, dearest brothers, what honour towards your confession and what love joined to our brotherhood I have kept in my speech, believe, I beg you, and give assent to this letter of mine, in which I both write to you and, simply and faithfully, take counsel for your conduct and your praises. For it weighs upon me and saddens me, and the unbearable grief of a stricken and almost prostrated heart grips me, since I had learned that you there, against the ordering of the Church, against the law of the Gospel, against the unity of the catholic institution, had consented that another bishop be made, that is, what is neither right nor lawful to be done, that another church be set up, that the members of Christ be torn apart, that the one mind and body of the Lord's flock be lacerated by divided rivalry. I beg that in you at least this unlawful rupture of our brotherhood may not persist, but that, mindful both of your confession and of the divine tradition, you may return to the mother from whom you went forth, from whom you came to the glory of confession amid the exultation of that same mother. And do not think that you thus defend the Gospel of Christ while you separate yourselves from the flock of Christ and from His peace and concord, since it rather befits glorious and good soldiers to stand within their home camp and, placed within, to carry out and provide for those things that are to be dealt with in common. For,

Editors' notes and page, col. 340

Footnotes

(a) ‹anchor: institutionis catholicæ unitatem› · call in col 340

Catholicæ veritatem Lam. Bod. 2.

"Catholicae veritatem" (the catholic truth): Lamonius, Bodleian 2.

(printed under page 163)

(b) ‹anchor: Nec putetis› · call in col 340

Nec potestis Lam. Ebor. Lin, NC. 1, 2.

"Nec potestis" (nor can you): Lamonius, York, Lincoln, NC 1 and 2.

STEPH. BALUZII NOTÆ

[Baluze] Misericordiam. · col 339 Misericordiam. Codex Lætiensis, clementiam. Sed postrema ista pars deest in codice sancti Arnulphi.

"Misericordiam" (mercy). The Liessies manuscript: "clementiam" (clemency). But this last part is missing in the St Arnulf manuscript.

[Baluze] [493] Epist. xliv. — Nicostrato. · col 339 [493] Epist. xliv. — Nicostrato. Diacono Ecclesiæ Romanæ, ut notat Pamelius. Erat ille socius Maximi, quem supra ad Epistolam xli, diximus ad Ecclesiam esse reversum. Nicostratus tamen non rediit, sed factus est episcopus in Africa factione Novatianorum.

[493] Letter 44. — "To Nicostratus." A deacon of the Roman Church, as Pamelius notes. He was a companion of Maximus, who, as we said above on Letter 41, returned to the Church. Nicostratus, however, did not return, but was made a bishop in Africa by the faction of the Novatianists.

[Baluze] Contra ecclesiasticam. · col 339 Contra ecclesiasticam. Duo libri veteres habent divinam. Quidam alii neque ecclesiasticam habent neque divinam. Gronovius, cap. 14 Observationum suarum in scriptoribus ecclesiasticis, ait sibi magis placere quod erat in membranis, contra dispositionem Dei.

"Against the Church's [ordering]." Two old books have "divinam" (God's). Some others have neither "ecclesiasticam" nor "divinam." Gronovius, in ch. 14 of his Observations on the ecclesiastical writers, says he prefers what stood in the parchments, "against the ordering of God."

[Baluze] Alium episcopum. · col 339 Alium episcopum. Novatianum, qui Sedem apostolicam invasit post electionem Cornelii. Vide Epistolam ii, Paciani ad Symphronianum et Henrici Valesii annotationes ad librum vi Eusebii cap. 43.

"Another bishop." Novatian, who seized the Apostolic See after Cornelius' election. See Pacian's Letter 2 "To Sympronianus" and Henri de Valois' annotations on Eusebius book 6, ch. 43.

[Baluze] Consensisse. · col 339 Consensisse. In antiquis editionibus et in veteri libro sancti Eligii Attrebatensis legitur censuisse. De illis autem constat heic agi quos sugillat Pacianus in eadem Epistola ii, ad Symphronianum.

"Consensisse" (to have agreed). In the old editions and the old book of St Eligius at Arras one reads "censuisse" (to have decreed). It is clear that those are meant here whom Pacian taunts in the same Letter 2, "To Sympronianus."

[Baluze] Ecclesiam aliam. · col 340 Ecclesiam aliam. Quidam libri veteres habent alteram, eodem sensu.

"Another church." Some old books have "alteram," with the same sense.

[Baluze] Corpus unum. · col 340 Corpus unum. Vox unum, quæ certe necessaria non est, et omitti potest absque ullo incommodo, deest in codice Gratianopolitano.

"One body." The word "unum," which is certainly not necessary and can be left out without any harm, is missing in the Grenoble manuscript.

[Baluze] Ad matrem revertamini. · col 340 Ad matrem revertamini. Uti eos fecisse diximus ad Epistolam xli.

"Return to your mother." As we said they did, on Letter 41.

[Baluze] Nec putetis. · col 340 Nec putetis. Duodecim codices antiqui nostri et sex Anglicani habent Nec potestis.

"Nor think." Twelve of our old manuscripts and six English ones have "Nec potestis" (nor can you).

[Baluze] Domestica castra. · col 340 Domestica castra. Quamvis sciam Juvenalem satyra 10 dixisse castra domestica, ego istic mallem castra dominica, ut dicit ipse Cyprianus in Epistola liv, p. 77. Prosper, lib. ii de Promissionibus et Prædictionibus Dei, cap. 6 : Sic in toto lepræ macula vitiati a castris dominicis etiam ipsi pulsi sunt. Acta martyrum Donatistarum in libro ii miscellaneorum nostrorum, pag. 57 : Ubi quisque hostem repererat, castra illic dominica collocabat. Nicolaus Papa I, Epist. vii : Ex laicis subito in dominicis castris impetu irrepere. Cyprianus dixit spiritalia castra in Epistola ad Donatum, pag. 6 : alibi sæpe castra Christi et castra cœlestia.

"The home camp." Though I know that Juvenal, in Satire 10, said "castra domestica," I would rather have "castra dominica" (the Lord's camp) here, as Cyprian himself says in Letter 54, p. 77. Prosper, "On the Promises and Predictions of God," book 2, ch. 6: "So, tainted throughout with the stain of leprosy, they too were driven from the Lord's camp." The Acts of the Donatist martyrs, in book 2 of our Miscellanea, p. 57: "Wherever each had found the enemy, there he pitched the Lord's camp." Pope Nicholas I, Letter 7: "to creep suddenly with a rush from the laity into the Lord's camp." Cyprian spoke of a "spiritual camp" in the Letter to Donatus, p. 6; elsewhere often "the camp of Christ" and "the heavenly camp."

(printed under page 163)

Page

running head: DIVI CYPRIANI ... 340 (left part of the running head cut off at the image edge)
marginal letters: A autem ex nuntio unam missam hanc epistolam; B honorem et fraternitati connexae dilectionem; C tionis memores, ad matrem revertamini; D teram, eodem sensu (beside Baluze's notes at the page foot)
old-edition numerals: (none)

PL 4:341

cum unanimitas et concordia nostra scindi omnino non debeat, quia nos, Ecclesia derelicta, foras exire et ad vos venire non possumus, ut vos magis ad Ecclesiam matrem et ad nostram fraternitatem revertamini, quibus possumus hortamentis petimus et rogamus. Opto vos, fratres charissimi, semper bene valere.

since our unanimity and concord ought by no means to be torn apart, and since we cannot abandon the Church and go outside and come to you, we ask and beg you, with whatever exhortations we can, rather to return to the Church your mother and to our brotherhood. I wish you, dearest brothers, always to fare well.

EPISTOLA XLA.

Letter 45.

(Erasm., IV, 8. Pamel., Rigalt., Baluz., XLV. Paris., XLIV. Oxon., Lips., XLVIII. Coustant., Epist. Rom. Pont., I, p. 131. Galland., Bibl. vett. PP., III, p. 335.)

(Erasmus, 4, 8. Pamelius, Rigault, Baluze, 45. Paris, 44. Oxford, Leipzig, 48. Coustant, Letters of the Roman Pontiffs, 1, p. 131. Gallandi, Library of the Ancient Fathers, 3, p. 335.)

AD CORNELIUM, DE POLYCARPO HADRUMETINO.

To Cornelius, concerning Polycarp of Hadrumetum.

Argumentum. — Hac se purgat epistola quid factum sit, ut interea dum Hadrumeti fuerit, non ad Cornelium, sed ad Clerum Romanum litterae inde a Polycarpi Clero fuerint factae, cum tamen antea ipse Polycarpus ad Cornelium potius scripserit. Constat autem ex ipso contextu paulo, post praecedentes hanc esse conscriptam.

Argument. — In this letter he clears himself regarding what happened, namely that in the meantime, while he was at Hadrumetum, a letter was written from there by the clergy of Polycarp not to Cornelius but to the Roman clergy, although Polycarp himself had previously written rather to Cornelius. It is clear, moreover, from the context itself that this [letter] was composed a little after the preceding ones.

(Vide tom. III.)

(See vol. 3.)

EPISTOLA XLVI.

Letter 46.

(Erasm., III, 11. Pamel., Rigalt., Baluz., XLVI. Paris., XLV. Oxon., Lips., XLIX. Coustant., Epist. Rom. Pontif., I, p. 135. Galland., Biblioth. vett. PP. III, p. 337. Routh., Reliq. sacr., III, p. 6, 25.)

(Erasmus, 3, 11. Pamelius, Rigault, Baluze, 46. Paris, 45. Oxford, Leipzig, 49. Coustant, Letters of the Roman Pontiffs, 1, p. 135. Gallandi, Library of the Ancient Fathers, 3, p. 337. Routh, Sacred Remains, 3, p. 6, 25.)

CORNELII AD CYPRIANUM, DE CONFESSORIBUS AD UNITATEM REVERSIS.

Cornelius to Cyprian, concerning the confessors who have returned to unity.

⟨A⟩rgumentum. — Cornelius Cyprianum certiorem facit de solemni, quem describit, confessorum ad Ecclesiam reditu.

Argument. — Cornelius informs Cyprian of the solemn return of the confessors to the Church, which he describes.

(Vid. tom. III.)

(See vol. 3.)

EPISTOLA XLVII.

Letter 47.

(Erasm., II, 12. Pamel., Rigalt., Baluz., XLVII. Paris., XLVI. Coustant., Epist. Rom. Pontif., I, p. 143. Galland., Bibl. vett. PP. III, p. 340.)

(Erasmus, 2, 12. Pamelius, Rigault, Baluze, 47. Paris, 46. Coustant, Letters of the Roman Pontiffs, 1, p. 143. Gallandi, Library of the Ancient Fathers, 3, p. 340.)

CYPRIANI AD CORNELIUM, RESPONSUM CONGRATULATORIUM DE ILLORUM REDITU EX SCHISMATE.

Cyprian to Cornelius, a reply of congratulation on their return from schism.

(Vid. tom. III.)

(See vol. 3.)

EPISTOLA XLVIII.

Letter 48.

(Erasm., III, 12. Pamel., Rigalt., Baluz., XLVIII. Paris., XLVII. Coustant., Epist. Rom. Pont., I, p. 133. Galland., Bibl. vett. PP., III, p. 336. Routh., Reliq. sacr. III, p. 5 et 18.)

(Erasmus, 3, 12. Pamelius, Rigault, Baluze, 48. Paris, 47. Coustant, Letters of the Roman Pontiffs, 1, p. 133. Gallandi, Library of the Ancient Fathers, 3, p. 336. Routh, Sacred Remains, 3, p. 5 and 18.)

Editors' notes and page, col. 341

Footnotes

LECTIONES VARIANTES

(printed under page 164)

(a) ‹anchor: not visible› · call in col 341

Vestram Ben. Neap. Lam. Ebor. NC. 1, 2.

"Vestram" (your): Ben., Naples, Lamonius, York, NC 1 and 2.

(printed under page 164)

Page

running head: 341 EPISTOLA LI. (cut off at the right edge of the image)
marginal letters: A ‹cum unanimitas et concordia›; B ‹lycarpi Clero fuerint factae›; C ‹(Vid. tom. III.) after the title of Letter 46›; D ‹beside the Lectiones variae line "Vestram Ben. Neap." at the page foot, not in the text block›
old-edition numerals: (none)
other: superior figures 59, 60, 61, 62 printed before EPISTOLA XLA, XLVI, XLVII, XLVIII, omitted as calls (as in n342). Baluze's notes for this page (the Lucifer continuation, Nostram fraternitatem, Quod nos habito) are set in n342. Concordance of Ep. XLVIII: "Coustant., ... I, p. 133" — the figure may be printed 155 (faint type; UNSURE, Q3).
misprints kept as printed: "EPISTOLA XLA." (for XLV); "RGUMENTUM" (Ep. XLVI, initial A not printed; supplied as ⟨A⟩).

PL 4:342

CORNELII AD CYPRIANUM, DE FACTIONE NOVATIANI CUM SUIS.

Of Cornelius to Cyprian, on the faction of Novatian with his followers.

ARGUMENTUM. — Cornelius Cypriano rationem reddit factionis Novatianae.

Argument. — Cornelius gives Cyprian an account of the Novatianist faction.

(Vid. tom. III.)

(See vol. III.)

EPISTOLA XLIX.

Letter 49.

(Erasm., II, 8. Pamel., Rigalt., Baluz., XLIX. Paris., XLVIII. Coustant., Epist. Rom. Pontif., I, p. 139. Galland., Bibl. vett. PP. III, p. 338.)

(Erasmus, II, 8. Pamelius, Rigault, Baluze, 49. Paris, 48. Coustant, Letters of the Roman Pontiffs, I, p. 139. Gallandi, Library of the Ancient Fathers, III, p. 338.)

CYPRIANI RESPONSUM AD CORNELIUM, DE NOVATI SCELERIBUS.

Cyprian's reply to Cornelius, on the crimes of Novatus.

ARGUMENTUM. — Laudat Cornelium quod opportune illum admonuerit, utpote cum postridie quam venisset ad se nocens factio, litteras illius acceperit. Deinde multis describit Novati scelera, et schisma prius in Africa ab illo concitatum.

Argument. — He praises Cornelius for having warned him opportunely, since on the day after the guilty faction had come to him he received his letter. Then he describes at length the crimes of Novatus, and the schism stirred up by him earlier in Africa.

(Vid. tom. III.)

(See vol. III.)

EPISTOLA L.

Letter 50.

(Erasm., III, 3. Pamel., Rigalt., Baluz., L. Paris., XLIX. Oxon., Lips., LIII.)

(Erasmus, III, 3. Pamelius, Rigault, Baluze, 50. Paris, 49. Oxford, Leipzig, 53.)

MAXIMI ET CAETERORUM CONFESSORUM AD CYPRIANUM, DE SUO REDITU EX SCHISMATE.

Of Maximus and the other confessors to Cyprian, on their return from schism.

ARGUMENTUM. — Cyprianum certiorem reddunt se ad Ecclesiam rediisse.

Argument. — They inform Cyprian that they have returned to the Church.

Cypriano fratri Maximus, Urbanus, Sidonius et Macharius salutem. Certi sumus, frater charissime, te quoque nobiscum pari voto congaudere nos, habito consilio, utilitatibus Ecclesiae et paci magis consulentes, omnibus rebus praetermissis et judicio Dei servatis, cum Cornelio episcopo nostro pariter et cum universo clero pacem fecisse. Cum gaudio etiam universae Ecclesiae, prona etiam omnium charitate, hoc factum his litteris nostris scire certissime debuisti. Oramus te, frater charissime, multis annis bene valere.

Maximus, Urbanus, Sidonius and Macharius to Cyprian their brother, greeting. We are sure, dearest brother, that you too rejoice with us with equal desire that we, having taken counsel, and looking rather to the interests of the Church and to peace, setting all other things aside and leaving them to the judgement of God, have made peace with Cornelius our bishop and likewise with the whole clergy. With the joy also of the whole Church, and with the ready charity of all as well, you ought to learn of this deed with full certainty through this letter of ours. We pray, dearest brother, that you may fare well for many years.

EPISTOLA LI.

Letter 51.

(Erasm., III. Pamel., Rigalt., Baluz., LI. Paris., L. Oxon., Lips., LIV.)

(Erasmus, III. Pamelius, Rigault, Baluze, 51. Paris, 50. Oxford, Leipzig, 54.)

CYPRIANI AD CONFESSORES, DE REDITU EX SCHISMATE CONGRATULATORIA.

Cyprian's congratulatory letter to the confessors, on their return from schism.

ARGUMENTUM. — Gratulatur Cyprianus confessoribus Romanis de eorum reditu in Ecclesiam et litteris eorum respondet.

Argument. — Cyprian congratulates the Roman confessors on their return into the Church and replies to their letter.

I. Cyprianus Maximo presbytero, item Urbano, et Sidonio et Machario fratribus salutem. Lectis litteris

1. Cyprian to Maximus the presbyter, likewise to Urbanus, and to Sidonius and Macharius, brothers, greeting. Having read the letters

Editors' notes and page, col. 342

Footnotes

(b) ‹anchor: congaudere nos› · call in col 342

Quod nos Lam. Ar. Ebor. Bod. 1, 2. NC. 1.

"Quod nos" (that we): Lamonius, Arras, York, Bodleian 1 and 2, NC 1.

(printed under page 164)

Fecimus Lam. Ar.

"Fecimus" (we have made): Lamonius, Arras.

STEPH. BALUZII NOTÆ

[Baluze] (continued) · col 341 Lucifer Calaritanus in libro Quod moriendum sit pro Dei filio : Nisi e castris diaboli ad exercitum in cœlestibus castris constitutum feceris transitum.

(continued) Lucifer of Cagliari, in the book "That One Must Die for the Son of God": "Unless you have crossed over from the devil's camp to the army stationed in the heavenly camp."

[Baluze] [494] Nostram fraternitatem. · col 341 [494] Nostram fraternitatem. Ita vetus editio Spirensis et aliæ. Remboltus posuit vestram, eaque lectio consentientes habet xviii libros nostros veteres et septem Anglicanos. Utraque lectio bona est.

[494] "Our brotherhood." So the old Speyer edition and others. Rembolt set "vestram" (your), and that reading has the agreement of eighteen of our old books and seven English ones. Either reading is good.

[Baluze] [495] Epist. l. — Quod nos habito. · cols 341–342 [495] Epist. l. — Quod nos habito. Certum est constructionem hujus periodi non congruere. Eam tamen talem exhibent omnes libri veteres et omnes editiones ante Pamelianam. Pamelius expunxit vocem quod absque auctoritate, ea opinor de causa quod constructio peccabat adversus regulas grammaticæ. Sed ista ratio non sufficit. Extant enim quandoque in melioribus auctoribus, etiam in Cicerone, paria peccata. Exemplum insigne refert sanctus Augustinus, lib. ii de Doctrina Christiana cap. 13, ubi sic legitur : Illud etiam quod jam auferre non possum de ore cantantium populorum, super ipsum autem floriet sanctificatio mea, nihil profecto sententiæ detrahit. Auditor tamen peritior mallet hoc corrigi, ut non floriet, sed florebit diceretur. Nec quicquam impedit correctionem nisi consuetudo cantantium. Sane Hieronymus in quadam Epistola ad Augustinum de se testatur incurrisse se in gravem reprehensionem quia in capite quarto Jonæ emendaverat locum, [496] ut sibi videbatur, vitiosum, et lectionem substituerat quam putabat esse meliorem. Posset tamen in hac Cypriani Epistola reponi fecimus pro fecisse, cum plerique codices Anglicani præferant eam lectionem.

[495] Letter 50. — "That we, having taken counsel." It is certain that the construction of this sentence does not hang together. Yet all the old books and all the editions before Pamelius' give it so. Pamelius struck out the word "quod" without authority, for this reason, I think: that the construction offended against the rules of grammar. But that reason is not enough, for like faults are sometimes found in the better authors, even in Cicero. St Augustine gives a striking example in "On Christian Doctrine," book 2, ch. 13, where one reads: "That too, which I can no longer take from the mouths of the singing peoples — 'but upon him shall my sanctification floriet' — takes nothing at all from the sense. Yet a more skilled hearer would prefer it corrected, so that not 'floriet' but 'florebit' were said. And nothing hinders the correction but the custom of the singers." Jerome, indeed, in a Letter to Augustine testifies of himself that he incurred grave censure because in the fourth chapter of Jonah he had emended a place [496] that seemed to him faulty, and substituted a reading he thought better. Yet in this letter of Cyprian "fecimus" might be restored for "fecisse," since most of the English manuscripts show that reading.

(printed under page 164)

Page

running head: EPISTOLA LI.
marginal letters: A ‹CORNELII AD CYPRIANUM›; B ‹in Africa ab illo concitatum›; C ‹factum his litteris nostris›; D ‹beside the Variae lectiones entry "c Fecimus" at the page foot›
old-edition numerals: (none)
other: column begins mid-title (CORNELII AD CYPRIANUM ...), continuing the heading of Ep. XLVIII from col. 341; superior figures 63, 64, 65 before EPISTOLA XLIX, L, LI omitted as calls; calls b and c in Ep. L omitted; "bene valere" has a stray mark between the words; "Erasm., III." for Ep. LI read from faint type, possibly incomplete (UNSURE); last word "litte-" hyphenated across the column break; editors' matter set: Argumentum "Cornelius Cypriano rationem", "(Vid. tom. III.)", edition concordance "(Erasm., II, 8 ...)", Argumentum "Laudat Cornelium", "(Vid. tom. III.)", concordance "(Erasm., III, 3 ...)", Argumentum "Cyprianum certiorem", concordance "(Erasm., III ...)", Argumentum "Gratulatur Cyprianus"; full-width lines "...TIONES VARIANTES" and "...PII. BALUZII NOTAE" at the page foot not set; Variae lectiones and Baluze's notes left for the later pass

PL 4:343

vestris, fratres charissimi, quas ad me de vestra regressione et de ecclesiastica pace ac fraterna redintegratione fecistis, in tantum me laetatum esse confiteor in quantum fueram et ante laetatus quando confessionis vestrae gloriam comperi et militiae vestrae coelestem ac spiritalem laudem gratulabundus excepi. Nam et haec fidei et laudis vestrae alia confessio est unam esse Ecclesiam confiteri, nec alieni erroris vel potius pravitatis participem fieri, repetere eadem castra unde prodistis, unde ad gerendum praelium et adversarium subigendum fortissimis viribus prosilistis. Illuc enim erant de acie trophaea referenda unde ad aciem fuerant arma suscepta, ne quos ad gloriam Christus parasset, eosdem gloriosos Christi Ecclesia non haberet. Nunc vero et vos congruentem fidei vestrae tenorem atque individuae charitatis et concordiae legem Dominica pace tenuistis, et exemplum caeteris dilectionis et pacis vestro itinere fecistis, ut Ecclesiae veritas et evangelici sacramenti unitas, quae a nobis tenebatur, vestro etiam consensu ac vinculo necteretur, nec confessores Christi erroris duces fierint qui virtutis et honoris auctores laudabiles extitissent.

of yours, most beloved brethren, which you sent me about your return and about the peace of the Church and the restoration of the brotherhood, I confess that I rejoiced as much as I had rejoiced before, when I learned of the glory of your confession and received with congratulation the heavenly and spiritual praise of your warfare. For this too is another confession of your faith and praise: to confess that the Church is one, and not to become a sharer in another's error, or rather depravity; to return to the same camp from which you went forth, from which you sprang out with the strongest powers to wage battle and to subdue the adversary. For the trophies of the battle had to be brought back to the place from which the arms for the battle had been taken up, lest the Church of Christ should not have as her glorious ones those whom Christ had prepared for glory. But now you also have kept, in the Lord's peace, the course befitting your faith and the law of undivided charity and concord, and by your journey you have set the rest an example of love and peace, so that the truth of the Church and the unity of the Gospel sacrament, which was held by us, might be bound fast by your consent and bond as well, and that the confessors of Christ might not become leaders of error, who had stood forth as praiseworthy authors of virtue and honour.

II. Viderint quantum vobis caeteri gratulentur, vel quantum apud se ipsos singuli glorientur. Ego me et gratulari magis vobis et plus caeteris gloriari in hac vestra pacifica regressione et charitate confiteor. Simpliciter enim quid in meo corde fuerit debetis audire. Dolebam vehementer et graviter angebar quod eis comunicare non possem quos semel diligere coepissem.

II. Let others consider how much they congratulate you, or how much each of them glories within himself. I confess that I both congratulate you more and glory more than the rest in this your peaceable return and charity. For you ought to hear plainly what was in my heart. I grieved vehemently and was gravely distressed that I could not communicate with those whom I had once begun to love.

Editors' notes and page, col. 343

Footnotes

LECTIONES VARIANTES

(printed under page 165)

(a) ‹anchor: not visible› · call in col 343

Cœleste et spiritale gaudium Lin.

"Coeleste et spiritale gaudium" (heavenly and spiritual joy): Lincoln.

(printed under page 165)

(b) ‹anchor: not visible› · call in col 343

Hujus fidei Ar. Lam. NC. 1. Ebor.

"Hujus fidei" (of this faith): Arras, Lamonius, NC 1, York.

(printed under page 165)

Dominicam pacem Lam. Bod. 2. MR. Ar. NC. 2. Ebor. Mic.

"Dominicam pacem" (the Lord's peace): Lamonius, Bodleian 2, MR, Arras, NC 2, York, St Michael's.

(printed under page 165)

(d) ‹anchor: not visible› · call in col 343

Evangelii ac Ben. Bod. 1. Ver. Evangelica Ar. Lam. Ebor. NC. 1. Bod. 2.

"Evangelii ac" (of the Gospel and): Ben., Bodleian 1, Ver. "Evangelica" (gospel, adj.): Arras, Lamonius, York, NC 1, Bodleian 2.

(printed under page 165)

(e) ‹anchor: pacifica regressione› · call in col 343

Ingressione Ar.

"Ingressione" (entry): Arras.

(printed under page 165)

(f) ‹anchor: not visible› · call in col 343

Postquam vos enim Ver.

"Postquam vos enim" (for after you): Ver.

(printed under page 165)

Page

running head: 343 DIVI CYPRIANI (cut off at the image edge)
marginal letters: A ris vestris, fratres charissimi; B trae tenorem atque individuae; C (in the Lectiones variantes, beside Coeleste et spiritale gaudium); D (in Baluze's notes, beside ritur et inter nitentia)
old-edition numerals: (none) in the text; 450 before Epist. LI in Baluze's notes (not set)
other: column begins with the fragment "ris" (litteris) broken from col. 342; last word "coe-" continues in col. 344 (coepissem); full-width headings LECTIONES VARIANTES and STEPH. BALUZII NOTAE across the page foot, cut off at the right edge, not set; variants and Baluze's notes left for the later pass

PL 4:344

Posteaquam vos de carcere prodeuntes schismaticus et haereticus error excepit, sic res erat quasi vestra gloria in carcere remansisset. Illic enim resedisse vestri nominis dignitas videbatur quando milites Christi non ad Ecclesiam de carcere redirent, in quem prius cum Ecclesiae laude et gratulatione venissent.

After the schismatic and heretical error took you up as you came forth from prison, the matter stood as though your glory had remained in the prison. For there the dignity of your name seemed to have stayed behind, when the soldiers of Christ did not return from the prison to the Church, though they had earlier gone into it with the praise and congratulation of the Church.

III. Nam, etsi videntur in Ecclesia esse zizania, non tamen impediri debet aut fides aut charitas nostra, ut quoniam zizania esse in Ecclesia cernimus, ipsi de Ecclesia recedamus. Nobis tantum modo laborandum est ut frumentum esse possimus, ut, cum coeperit frumentum Dominicis horreis condi, fructum pro opere nostro et labore capiamus. Apostolus in epistola sua dicit: In domo autem magna non solum vasa sunt aurea et argentea, sed et lignea et fictilia, et quaedam quidem honorata, quaedam vero inhonorata (II Tim. II, 20). Nos operam demus, fratres charissimi, et quantum possumus laboremus ut vasa aurea vel argentea simus. Caeterum, fictilia vasa confringere Domino soli concessum est, cui et virga ferrea data est. Esse non potest major domino suo servus; nec quisquam sibi quod soli filio pater tribuit vindicare potest, ut putet aut, ad aream ventilandam et purgandam, palam ferre posse, aut a frumento universa zizania humano judicio separare. Superba est ista obstinatio et sacrilega praesumptio quam sibi furor pravus assumit; et, dum dominium sibi semper quidam plusquam mitis justitia deposcit assumunt,

III. For although tares are seen to be in the Church, yet neither our faith nor our charity ought to be hindered, so that, because we see that there are tares in the Church, we ourselves should withdraw from the Church. We must only labour that we may be wheat, so that, when the wheat begins to be stored in the Lord's granaries, we may receive fruit for our work and labour. The apostle says in his epistle: But in a great house there are not only vessels of gold and of silver, but also of wood and of earthenware, and some indeed honourable, but some dishonourable (2 Tim. 2:20). Let us give our effort, dearest brothers, and labour as much as we can that we may be vessels of gold or of silver. For the rest, to break the earthen vessels has been granted to the Lord alone, to Whom also the rod of iron has been given. The servant cannot be greater than his lord; nor can anyone claim for himself what the Father has granted to the Son alone, so as to think that he can either carry the shovel to winnow and cleanse the threshing floor, or separate all the tares from the wheat by human judgement. Proud is this obstinacy and sacrilegious the presumption which a depraved madness takes upon itself; and, while certain men always, beyond what mild justice demands, assume dominion for themselves,

Editors' notes and page, col. 344

Footnotes

(g) ‹anchor: not visible› · call in col 344

Recessisse Ar. Lam. Ebor. NC. 1.

"Recessisse" (to have withdrawn): Arras, Lamonius, York, NC 1.

(printed under page 165)

(h) ‹anchor: not visible› · call in col 344

Fratres carissimi Laborandum Ver.

"Fratres carissimi Laborandum" (dearest brethren, we must labour): Ver.

(printed under page 165)

(i) ‹anchor: not visible› · call in col 344

Aut argentea esse possimus Ver. Vas aureum vel argenteum simus.

"Aut argentea esse possimus" (or that we may be silver): Ver. "Vas aureum vel argenteum simus" (let us be a vessel of gold or silver).

(printed under page 165)

(j) ‹anchor: palam ferre› · call in col 344

Ferre se ventilabrum Cod. Goulart.

"Ferre se ventilabrum" (that he carries the winnowing-fan): Goulart's manuscript.

(printed under page 165)

(k) ‹anchor: humano judicio separare› · call in col 344

Segregare Oxon. Lips.

"Segregare" (to set apart): Oxford, Leipzig.

(printed under page 165)

(l) ‹anchor: dominium sibi› · call in col 344

Et dum sibi amplius quiddam Lin. NC. 2. Semper quiddam Ver. Ben. Aug.

"Et dum sibi amplius quiddam" (and while for himself something more): Lincoln, NC 2. "Semper quiddam" (always something): Ver., Ben., Aug.

STEPH. BALUZII NOTÆ

[Baluze] [497] Epist. li.— I. Christus parasset. · col 343 [497] Epist. li.— I. Christus parasset. Ita plurimi libri nostri optimi. Alii quidam et veteres editiones Pameliana antiquiores habent Christi Ecclesia parasset.

[497] Letter 51. — 1. "Christ had prepared." So very many of our best books. Some others, and the old editions earlier than Pamelius', have "the Church of Christ had prepared."

[Baluze] III. Zizania. · col 343 III. Zizania. Quidam codices heic et paulo post habent zizaniam. Gratianopolitanus : Nam etsi videtur in Ecclesia esse zizania. Avenas pro zizaniis dixerunt Tertullianus et Symmachus. Ita etiam putasse videtur Hyeronimus in Dialogo adversus Luciferianos. Non solum in Ecclesia, inquit, morantur aves, nec mundæ tantum aves volitant, sed frumentum in agro seritur et inter nitentia cultu lappæque et tribuli et steriles dominantur avenæ.

3. "Zizania" (tares). Some manuscripts here and a little after have "zizaniam." The Grenoble one: "For although there seem to be tares in the Church." Tertullian and Symmachus said "wild oats" for tares. Jerome too seems to have thought so, in the Dialogue against the Luciferians: "Not only," he says, "do birds dwell in the Church, nor do clean birds alone fly about; but wheat is sown in the field, and among the crops shining with tillage burrs and thistles and barren wild oats prevail."

[Baluze] III.— Frumentum esse possimus. · col 343 III.— Frumentum esse possimus. Augustinus, libro iii contra Cresconium, c. 5 : Audi Cyprianum, tolera zizanias, esto frumentum. Vide etiam Epistolam ad Macrobium, ubi verba Cypriani referuntur. Tertullianus, in libro de Fuga in persecutione : Hæc pala illa quæ et nunc dominicam aream purgat, Ecclesiam scilicet, confusum acervum fidelium eventilans, et discernens frumentum martyrum et paleas negatorum. Ignatius episcopus Antiochenus apud Eusebium, lib. iii, cap. 36 : Frumentum Christi sum, dentibus bestiarum molar. Vide Samuelem Petitum in commentario ad leges Atticas, pag. 136.

3. — "That we may be wheat." Augustine, Against Cresconius book 3, ch. 5: "Hear Cyprian: bear with the tares, be wheat." See also the Letter to Macrobius, where Cyprian's words are quoted. Tertullian, in the book "On Flight in Persecution": "This is that winnowing-shovel which even now cleanses the Lord's threshing-floor, that is, the Church, winnowing out the mixed heap of the faithful and separating the wheat of the martyrs from the chaff of the deniers." Ignatius, bishop of Antioch, in Eusebius book 3, ch. 36: "I am the wheat of Christ; I am ground by the teeth of beasts." See Samuel Petit in his commentary on the Attic laws, p. 136.

[Baluze] Vasa aurea. · cols 343–344 Vasa aurea. Ita nos posuimus secuti auctoritatem veterum exemplarium. Ita etiam scriptum est in Epistola lii, ad Antonianum, pag. 78. Sic etiam sanctus Leo in Epistola ad Episcopos Mauritaniæ Cæsariensis.

"Vessels of gold." So we have set it, following the authority of the old copies. So too it is written in Letter 52, "To Antonianus," p. 78; and so also St Leo in the Letter "To the Bishops of Mauretania Caesariensis."

[Baluze] Ut se putet. · col 344 Ut se putet. Unus codex meus vetus habet, putet ad aream ventilandam et purgandam paleam jam ferre se ventilabrum. Lectio vero ista libri mei extat apud sanctum Augustinum in Epistola ad Macrobium. Eam quoque Goulartius invenisse se scribit in libro episcopi Acconensis. In libro sancti Arnulphi scriptum est vindicare se putet. Ventilabrum pro pala posuit etiam vetus interpres Matthæi. Et tamen ventilabrum instrumentum est agricolarum diversum a pala. Columella, lib. ii, cap. 10. Nam cum acervus paleis granisque mixtus in unum fuerit congestus, paulatim ex eo ventilabris per longius spatium jactatur. Plautus in Pœnulo : Palas vendundas sibi ait et margas datas ut hortum fodiat atque ut frumentum metat. Margam grammatici aiunt esse furcam qua acervi frugum fiunt. Vide notas viri doctissimi Frontonis Ducæi in Homilias sancti Basilii in Hexaemeron. pag. 4.

"That he should think himself." One old manuscript of mine has "should think that he now carries the winnowing-fan to winnow and cleanse the chaff of the threshing-floor." That reading of my book is found in St Augustine, in the Letter to Macrobius. Goulart also writes that he found it in the book of the bishop of Acre. In the St Arnulf book is written "should think he may claim." The old translator of Matthew also put "ventilabrum" for "pala." And yet the ventilabrum is a farmers' tool different from the pala. Columella, book 2, ch. 10: "For when a heap mixed of chaff and grain has been gathered into one, it is gradually tossed from it with winnowing-fans over a longer space." Plautus in the Poenulus: "He says shovels were given him for sale, and forks, to dig the garden and to reap the grain." The grammarians say a "marga" is a fork with which heaps of produce are made. See the notes of the most learned Fronton du Duc on St Basil's Homilies on the Hexaemeron, p. 4.

[Baluze] Humano judicio separare. · col 344 Humano judicio separare. Hanc lectionem, quam puto esse meliorem, inveni in codice Flori et in pluribus aliis. Infra in Epistola lii, pag. 74 : paleas conetur a tritico separare.

"To separate by human judgement." This reading, which I think the better, I found in Florus' manuscript and in several others. Below, in Letter 52, p. 74: "should try to separate the chaff from the wheat."

[Baluze] Furor assumit. · col 344 (continues) Furor assumit. In codice Veronensi et in Fuxensi legitur pravus insipienter assumit, (continues)

"Madness takes on." In the Verona and Foix manuscripts one reads "perverse, foolishly takes on," (continues)

(printed under page 165)

Page

running head: DIVI CYPRIANI 344 (left part of the running head cut off at the image edge)
marginal letters: A ‹pissem. Posteaquam vos de carcere›; B ‹vasa sunt aurea et argentea, sed et lignea›; C ‹beside the Variae lectiones: Recessisse Ar. Lam.›; D ‹beside Baluze's notes: est vindicare se putet›
old-edition numerals: (none)
other: column begins with the fragment "pissem." broken from column 343 (probably excepissem/recepissem); column ends with "assu-" hyphenated across the column break; "vasasunt" printed without space, set as "vasa sunt"; superior "66" after "pravus" treated as a note call and omitted; LECTIONES VARIANTES and PH. BALUZII NOTAE headings and apparatus at the page foot not set; text of the adjoining column 343 visible at left not set

PL 4:345

de Ecclesia pereunt; et dum se insolenter extollunt, ipso sno tumore caecati, veritatis lumen amittunt. Propter quod et nos temperamentum tenentes et librum Domini contemplantes, et Dei Patris pietatem ac misericordiam cogitantes, diu multumque tractatu inter nos habito justa moderatione quae sunt agenda libravimus.

they perish from the Church; and while they insolently exalt themselves, blinded by their own swelling pride, they lose the light of truth. For this reason we too, holding to a measured course, contemplating the book of the Lord, and considering the loving-kindness and mercy of God the Father, after long and much discussion held among ourselves, have weighed with just moderation what must be done.

IV. Quae omnia penitus potestis inspicere, lectis libellis quos hic nuper legeram et ad vos qnoque legendos pro communi dilectione transmiseram; ubi lapsis nec censura deest quae increpet, nec medicina quae sanet. Sed et catholicae Ecclesiae unitatem quantum potuit expressit nostra mediocritas. Quem libellum magis ac magis nunc vobis placere confido, quando eum jam sic legitis ut et probetis et ametis; siquidem quod nos verbis conscripsimus vos factis impletis quando ad Ecclesiam charitatis ac pacis unitate remeatis. Opto vos, fratres charissimi ac desiderantissimi, semper bene valere.

IV. You can examine all these things thoroughly by reading the little books which I had recently read here and had also sent to you to be read, out of our common love; in them the lapsed lack neither the censure that rebukes nor the medicine that heals. Our mediocrity has also set forth, as far as it could, the unity of the catholic Church. I trust that this little book pleases you more and more now, since you now read it in such a way that you both approve and love it; for what we have written in words you fulfil in deeds, when you return to the Church in the unity of charity and peace. I wish you, dearest and most longed-for brothers, ever to fare well.

Editors' notes and page, col. 345

Footnotes

LECTIONES VARIANTES

(printed under page 166)

(a) ‹anchor: not visible› · call in col 345

Ecclesiæ charitatis ac pacis unitatem Ar. Ebor.

"Ecclesiae charitatis ac pacis unitatem" (the unity of the Church's charity and peace): Arras, York.

(printed under page 166)

STEPH. BALUZII NOTÆ

[Baluze] IV.— Catholicæ Ecclesiæ unitatem. · col 345 IV.— Catholicæ Ecclesiæ unitatem. Respicit Cyprianus ad librum suum de Unitate Ecclesiæ, quem hinc constat scriptum esse eo tempore quo Novatianus schisma fecit.

IV. — "Catholicae Ecclesiae unitatem" (the unity of the catholic Church). Cyprian is referring to his own book On the Unity of the Church, which this shows to have been written at the time when Novatian made his schism.

[Baluze] Sic legitis. · col 345 Sic legitis. Imitatum ex carmine de operibus Virgilii quod Augusto tribuitur : Laudetur, vigeat, placeat, relegatur, ametur. Item in carmine sacrorum Bibliorum quæ Karolo calvo regi oblata sunt a Viviano abbate sancti Martini Turonensis edito in tomo II Capitularium, p. 1572 : Cujus honore rogant placeat, laudetur, ametur.

"Sic legitis" (you so read). Imitated from the poem on the works of Virgil that is attributed to Augustus:

"Let it be praised, flourish, please, be read again, be loved." Likewise in the poem on the Holy Bible which was offered to King Charles the Bald by Vivian, abbot of St Martin of Tours, published in volume II of the Capitularies, p. 1572: "In whose honour they ask that it may please, be praised, be loved." (printed under page 166)

Editors' prose

EPISTOLA LII.

LETTER LII.

(Erasm., IV, 2. Pamel., Rigalt., Baluz., LII. Paris., LI. Coustant., Epist. Rom. Pont., I, p. 159: Galland., Bibl. vett. PP. III, p. 347.)

(Erasmus, IV, 2. Pamelius, Rigault, Baluze, LII. Paris, LI. Coustant, Letters of the Roman Pontiffs, I, p. 159; Gallandi, Library of the Ancient Fathers, III, p. 347.)

AD ANTONIANUM, DE CORNELIO ET NOVATIANO.

TO ANTONIANUS, CONCERNING CORNELIUS AND NOVATIAN.

Argumentum. — Cum Antonianus, acceptis litteris a Novatiano, in partes illius animo propendere cœpisset, confirmat illum Cgprianus in priori sententia, ut nempe cum Cornelio, hoc est cum Ecclesia catholica communicare pergat. Quod ut persuadeat, totius tragediæ inter Cornelium et Novatianum historiam texit,

Argument. — Since Antonianus, having received a letter from Novatian, had begun to lean in mind towards his party, Cyprian confirms him in his former judgement, namely that he should continue to communicate with Cornelius, that is, with the Catholic Church. To persuade him of this, he weaves together the history of the whole tragedy between Cornelius and Novatian,