PL 4 · cols. 393–396

Cyprianus, Epistolae LXIII-LXIX

Letter LXV

et Domini misericordiam deprecantes, ad Ecclesiam pulsent, ut recipi illic possint ubi fuerunt, et ad Christum redeant, a quo recesserunt. Nec audiant eos qui se fallaci et mortali seductione decipiunt, cum scriptum sit: Nemo vos decipiat inanibus verbis. Propterea enim venit ira Dei super filios contumaciae. Nolite ergo esse participes eorum (Ephes. V, 6, 7). Ergo contumaces et Deum non timentes et ab Ecclesia in totum recedentes nemo comitetur. Quod si quis impatiens fuerit ad deprecandum Dominum qui offensus est, et nobis obtemperare noluerit, sed desperatos et perditos secutus fuerit, sibi imputabit cum judicii dies venerit. Quomodo enim deprecari in die illo Dominum poterit qui et ante hoc Christum et nunc quoque Ecclesiam Christi negavit et, episcopis sanis et integris et viventibus non obtemperans, comitem se et participem morientibus praebuit? Opto vos, fratres charissimi ac desiderantissimi, semper bene valere.

and imploring the mercy of the Lord, let them knock at the Church, so that they may be received there where they were, and return to Christ, from Whom they withdrew. And let them not listen to those who deceive themselves with a false and deadly seduction, since it is written: Let no one deceive you with empty words. For because of this the wrath of God came upon the sons of contumacy. Do not therefore be partakers with them (Eph. 5:6–7). Therefore let no one accompany the contumacious, those who do not fear God and who withdraw from the Church altogether. But if anyone has been too impatient to implore the Lord Who has been offended, and has refused to obey us, but has followed the desperate and the lost, he will have himself to blame when the day of judgement comes. For how will he be able to implore the Lord on that day who both before this denied Christ and now also has denied the Church of Christ, and, not obeying bishops who are sound and whole and living, has made himself a companion and partaker of the dying? I wish you, dearest and most longed-for brothers, always to fare well.

EPISTOLA LXV.

Letter 65.

(Erasm., III, 9. Pamel., Rigalt., Baluz., LXV. Pariss., LXIV. Oxon., Lips., III.)

(Erasmus, 3, 9. Pamelius, Rigault, Baluze, 65. Paris editions, 64. Oxford, Leipzig, 3.)

AD ROGATIANUM, DE DIACONO QUI CONTRA EPISCOPUM CONTENDIT.

To Rogatianus, concerning the deacon who contended against the bishop.

ARGUMENTUM. — Rogatianum episcopum monet Cyprianus,

Argument. — Cyprian admonishes Bishop Rogatianus,

Editors' notes and page, col. 393

Footnotes

LECTIONES VARIANTES. (printed under page 190)

(a) ‹anchor: not visible on the page foot› · call in col 393

Qui se falsa Bod. 1. NC. 2.

"Who (deceive) themselves with false": Bodleian 1; New College 2.

(printed under page 190)

(b) ‹anchor: not visible on the page foot› · call in col 393

Imputabitur Lam. NC. 1. Bod. 2. Ebor.

"Will be imputed": Lambeth; New College 1; Bodleian 2; York.

(printed under page 190)

Page

running head: 393 EPISTOLA LX[...] (cut off at the right edge of the image)
marginal letters: A morantes et Domini misericordiam deprecantes; B sanis et integris et viventibus non obtemperans; C V.—Fallaci et mortali. Ita Erasmus (in the notes); D bus Rustici diaconi legitur (in the notes)
old-edition numerals: (none)

PL 4:394

ut diaconi superbiam qui illum contumeliis exacerbaverat coerceat, et audaciae suae poenitentiam agere cogat, ea occasione denuo repetens quaecumque de sacerdotali sive episcopali potestate supra dicta sunt Epistola LV. Quo autem tempore scripta sit, non satis constat, nisi quod in eadem synodo scriptam cum sequenti, initium utriusque epistolae simile persuadeat.

that he should restrain the pride of the deacon who had provoked him with insults, and compel him to do penance for his audacity, on that occasion repeating anew whatever was said above about the priestly or episcopal power in Epistle 55. At what time it was written, however, is not sufficiently established, except that the similar beginning of both letters persuades us that it was written in the same synod together with the following one.

I. Cyprianus Rogatiano fratri salutem. Graviter et dolenter commoti sumus ego et collegae mei qui praesentes aderant, frater charissime, lectis litteris tuis, quibus de diacono tuo conquestus es quod, immemor sacerdotalis loci tui et officii, ac ministerii sui oblitus, contumeliis et injuriis suis te exacerbaverit. Et tu quidem honorifice circa nos et pro solita tua humilitate fecisti, ut malles de eo nobis conqueri, cum, pro episcopatus vigore et cathedrae auctoritate, haberes potestatem qua posses de illo statim vindicari, certus quod collegae tui omnes gratum haberemus quodcumque circa diaconum tuum contumeliosum sacerdotali potestate fecisses, habens circa hujusmodi homines praecepta divina, cum Dominus Deus in Deuteronomio dicat: Et homo quicumque fecerit in superbia ut non exaudiat sacerdotem aut judicem, quicumque fuerit in diebus illis, morietur homo ille, et omnis populus

I. Cyprian to Rogatianus his brother, greeting. Gravely and grievously were we moved, I and my colleagues who were present, dearest brother, on reading your letter, in which you complained of your deacon that, unmindful of your priestly station and office, and forgetful of his own ministry, he has provoked you with his insults and injuries. And you indeed acted honourably towards us and in keeping with your customary humility, in that you preferred to complain of him to us, although, by the vigour of the episcopate and the authority of the chair, you had the power by which you could have avenged yourself on him at once, being certain that all of us your colleagues would hold as welcome whatever you had done by priestly power with regard to your insolent deacon, since you have divine precepts concerning men of this kind, as the Lord God says in Deuteronomy: And whatever man shall act in pride so as not to hearken to the priest or the judge, whoever he shall be in those days, that man shall die, and all the people

Editors' notes and page, col. 394

Footnotes

Ratum Erasm.

"Ratified": Erasmus.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: V. — Fallaci et mortali› · col 393 V. — Fallaci et mortali. Ita Erasmus et quatuor libri veteres. At vetustiores editiones et quatuor item libri veteres habent falsa et mortali seductione.

§5. "By a deceitful and deadly (seduction)." So Erasmus and four old books. But the older editions and likewise four old books have "by a false and deadly seduction."

(Baluze) ‹lemma: Seductione› · col 393 Seductione. Ita reponendum esse permotus sum auctoritate veterum editionum et omnium fere veterum librorum. Nam vocem circumventione, quam Erasmus invexit, non reperi nisi in tribus antiquis codicibus. Angli testantur illam non fuisse in suis.

"Seduction." I was moved to restore it so by the authority of the old editions and of nearly all the old books. For the word "circumventione" ("by deception"), which Erasmus brought in, I found in only three ancient codices. The English editors attest that it was not in theirs.

(Baluze) ‹lemma: Desiderantissimi› · col 393 Desiderantissimi. Ista, quae exstant in undecim codicibus antiquis et in antiquis editionibus, quae vero Erasmus expunxit, ac postea alii omiserunt, ego restitui, eam etiam ob causam quod scio Cyprianum frequenter ea formula usum esse in scribendo. Praeter auctoritatem veterum exemplarium sancti Cypriani, in quibus semper vidi scriptum desiderantissimi, exstat apud Sponium pag 208, inscriptio vetus quae sic etiam habet. Item apud Julium Capitolinum in Albino, fratri amantissimo et desiderantissimo. In editionibus Epistolarum sancti Leonis Papae ad Eutychem legitur: Dilectissimo filio Eutycheti. At in codicibus Rustici diaconi legitur Desiderantissimo filio Eutychi; et in calce pro dilectissime fili legitur fili desiderantissime, ut monui in mea Conciliorum editione pag. 1011. Ibidem pag. 1514, legi desiderantissimis, in Epistola Cyrilli ad Monachos edita in actis concilii quinti, ubi vulgo scriptum est desiderantissimis. Et sane cum ista vox descendat a participio desiderans, necesse est ut scribamus desiderantissimus. Benedictini nostri ita interdum scripserunt in sua editione Operum sancti Augustini.

"Most longed-for." These words, which stand in eleven ancient codices and in the ancient editions, but which Erasmus struck out and others afterwards omitted, I have restored, also for the reason that I know Cyprian often used this formula in writing. Besides the authority of the old copies of Saint Cyprian, in which I have always seen "desiderantissimi" written, there is in Spon, page 208, an old inscription that also has it so. Likewise in Julius Capitolinus, in the Albinus: "to a most loving and most longed-for brother." In the editions of the Letters of Saint Leo the Pope to Eutyches one reads: "To his most beloved son Eutyches." But in the codices of Rusticus the deacon one reads "To his most longed-for son Eutyches"; and at the end, for "most beloved son," one reads "most longed-for son," as I noted in my edition of the Councils, page 1011. In the same, page 1514, I read "desiderantissimis" in the Letter of Cyril to the Monks published in the acts of the fifth council, where "desiderantissimis" is commonly written (so printed; the two forms are set identically). And indeed, since this word comes from the participle "desiderans," we must write "desiderantissimus." Our Benedictines wrote it so at times in their edition of the Works of Saint Augustine.

(Baluze) ‹lemma: Epist. LXV› · cols 393–394 Epist. LXV. — Hanc Epistolam fere totam integram exscripsit et suam fecit Goffridus abbas Vindocinensis lib. IV, Epist. XXII, scribens ad Amblardum abbatem sancti Martialis Lemovicensis, mutatis mutandis. Nam quae istic de diacono superbo dicuntur, ea Goffridus transtulit ad monachum contumacem et contumeliosum in abbatem suum. Alterius diaconi superbi vocati Maximiani mentio est apud Augustinum in libro de Correctione Donatistarum, cap. 4, et in Epistola ad Bonifacium comitem.

Letter 65. Geoffrey, abbot of Vendôme, copied out almost the whole of this Letter and made it his own, in book IV, Letter 22, writing to Amblard, abbot of Saint Martial of Limoges, with the necessary changes. For what is said here of a proud deacon Geoffrey transferred to a monk stubborn and insulting towards his abbot. Another proud deacon, called Maximian, is mentioned by Augustine in the book On the Correction of the Donatists, chapter 4, and in the Letter to Count Boniface.

(Baluze) ‹lemma: De diacono› · col 394 De diacono. Retinuimus hanc inscriptionem, quam et veteres editiones praeferunt et omnes fere libri veteres. Quidam habent de diacono tantum, alii de diacono ejus, alli denique de diacano contumaci.

"Concerning the deacon." We have kept this heading, which both the old editions and nearly all the old books give. Some have only "concerning the deacon," others "concerning his deacon," others finally "concerning the stubborn deacon" (printed "diacano").

(Baluze) ‹lemma: I. — Rogatiano› · col 394 I. — Rogatiano. Episcopo Novensi in Mauritania. Interfuit concilio Carthaginensi sub Cypriano. Collationi Carthaginensi inter Catholicos et Donatistas adfuit Felix episcopus Novensis Catholicus. Alia fuit Nova in Moesia secunda, cujus episcopus Petrus nominatur in codice encyclio cap. 19, in editione nostra; cap. 12, in editione Harduini, qui sequi noluit nostram, sed turbavit ordinem institutum ab eo qui primus collegit Epistolas in codice encyclio contentas. Et tamen sciebat me conquestum esse de iis qui Romanae Conciliorum editioni praefuerunt quod mutassent ordinem veterem contra mentem ejus qui collegit Epistolas encyclias.

§1. "To Rogatian." Bishop of Nova in Mauretania. He attended the council of Carthage under Cyprian. At the Conference of Carthage between the Catholics and the Donatists Felix, Catholic bishop of Nova, was present. There was another Nova in Second Moesia, whose bishop Peter is named in the Codex Encyclius, chapter 19 in our edition; chapter 12 in Hardouin's, who would not follow ours but disturbed the order set by the man who first collected the Letters contained in the Codex Encyclius. And yet he knew that I had complained of those who presided over the Roman edition of the Councils for having changed the old order against the intention of the man who collected the encyclical Letters.

(Baluze) ‹lemma: Collegae mei› · col 394 Collegae mei. Angli, qui vocem mei legebant in suis codicibus manuscriptis, illam tamen omiserunt in sua editione. Quod cur ita fecerint divinare non potui, nisi quod puto illos, ut saepe alias, voluisse retinere lectiones editionis Rigaltianae. Agnoscere tamen facile poterant erratum istic esse in editione illa, indicante etiam errorem Epistola sequenti, in cujus initio scriptum est: Graviter commoti sumus ego et collegae mei qui praesentes aderant. Caeterum vocem a Rigaltio et Anglis omissam praeferunt omnes editiones antiquae, XVIII libri nostri veteres, et etiam quidam Anglicani. Itaque si deest in aliquibus, qui sane sunt pauci, existimandum est id evenisse per indiligentiam et oscitantiam librariorum.

"My colleagues." The English editors, who read the word "my" in their manuscript codices, nevertheless left it out in their edition. Why they did so I could not guess, except that I think they wished, as often elsewhere, to keep the readings of Rigault's edition. Yet they could easily have recognised that there was an error here in that edition, the following Letter also pointing to the error, at whose beginning is written: "I and my colleagues who were present were gravely disturbed." For the rest, the word omitted by Rigault and the English is given by all the ancient editions, eighteen of our old books, and also some English ones. So if it is missing in some, which are indeed few, it must be thought to have happened through the carelessness and drowsiness of the copyists.

(Baluze) ‹lemma: De diacono tuo› · col 394 De diacono tuo. Si lectio libri Lamoniani et alius cum (continues)

"Concerning your deacon." If the reading of the Lamoignon book and of another, (continues)

(printed under page 190)

Page

running head: EPISTOLA LXV.
marginal letters: A prianus, ut diaconi superbiam; B quidem honorifice circa nos; C in abbatem suum (in the Baluze notes, not set); D git Epistolas encyclias (in the Baluze notes, not set)
old-edition numerals: (none)

PL 4:395

audierit timebit, et non agent impie etiam nunc (Deut. XVII, 12). Et ut sciamus hanc Dei vocem cum vera et summa majestate ejus processisse ad honorandos ac vindicandos sacerdotes suos, cum adversus Aaron sacerdotem tres de ministris, Chore et Dathan et Abiron, ausi sunt superbisse et cervicem suam extollere et sacerdoti praeposito se adaequare, hiatu terrae absorpti ac devorati, poenas statim sacrilegae audaciae persolverunt. Nec soli illi, sed et caeteri ducenti quinquaginta qui eis comites ad audaciam fuerunt, prorumpente a Domino igne consumpti sunt, ut probaretur sacerdotes Dei ab eo qui sacerdotes facit vindicari. In libro quoque Regnorum, cum Samuel sacerdos a Judaeorum populo ob senectutem, sicut tu modo, contemneretur, exclamavit iratus Dominus et dixit: Non te spreverunt, sed me spreverunt (I Reg. VIII, 7). Et ut hoc ulcisceretur, excitavit eis Saul regem, qui eos injuriis gravibus affligeret, et per omnes contumelias et poenas superbum populum calcaret et premeret, ut contemptus sacerdos de superbo populo ultione divina vindicaretur.

on hearing shall fear, and they will not act impiously even now (Deut. 17:12). And so that we may know that this voice of God went forth with His true and supreme majesty to honour and avenge His priests: when three of the ministers, Korah and Dathan and Abiram, dared to be proud against Aaron the priest, and to lift up their neck and make themselves equal to the priest set over them, they were swallowed up and devoured by a chasm of the earth, and paid at once the penalty of their sacrilegious audacity. Nor they alone, but also the other two hundred and fifty who were their companions in audacity were consumed by fire breaking forth from the Lord, so that it might be proved that the priests of God are avenged by Him Who makes priests. In the Book of Kingdoms also, when Samuel the priest was despised by the people of the Jews on account of his old age, as you are now, the Lord cried out in anger and said: They have not spurned you, but they have spurned Me (1 Sam. 8:7). And in order to avenge this, He raised up Saul as king for them, who was to afflict them with grievous injuries, and through every insult and punishment trample and oppress the proud people, so that the despised priest might be avenged upon the proud people by divine vengeance.

II. Sed et Salomon in Spiritu sancto constitutus testatur et docet quae sit sacerdotalis auctoritas et potestas, dicens: Ex tota anima tua time Deum, et sacerdotes ejus sanctifica. Et iterum: Honora Deum ex tota anima tua, et honorifica sacerdotes ejus (Eccli. VII, 29, 31). Quorum praeceptorum memor beatus apostolus Paulus, secundum quod in Actibus Apostolorum legimus, cum ei diceretur: Sic insilis in sacerdotem Dei maledicendo, respondit et dixit: Nesciebam, fratres, quia pontifex est. Scriptum est enim: Principem populi tui non maledices (Act. XXIII, 4). Dominus etiam noster ipse Jesus Christus, rex et judex et Deus

II. But Solomon too, established in the Holy Spirit, testifies and teaches what the priestly authority and power is, saying: With all your soul fear God, and hallow His priests. And again: Honour God with all your soul, and glorify His priests (Sir. 7:29, 31). Mindful of these precepts, the blessed apostle Paul, according to what we read in the Acts of the Apostles, when it was said to him: Do you thus leap upon the priest of God by reviling [him]?, answered and said: I did not know, brethren, that he is high priest. For it is written: You shall not speak evil of the ruler of your people (Acts 23:4). Our Lord Jesus Christ Himself also, King and Judge and God

Editors' notes and page, col. 395

Footnotes

LECTIONES VARIANTES. (printed under page 191)

(a) ‹anchor: not visible on the page foot› · call in col 395

Ejus omit. Oxon.

"His": omitted in the Oxford edition.

(printed under page 191)

(b) ‹anchor: Et iterum› · call in col 395

Dicit add. Lam. Bod. 1, 2.

"He says": added in Lambeth; Bodleian 1, 2.

(printed under page 191)

Et honora Bod. 1.

"And honour" (honora): Bodleian 1.

(printed under page 191)

(d) ‹anchor: respondit et dixit› · call in col 395

Respondit dicens Bod. 2, Lam.

"He answered, saying": Bodleian 2; Lambeth.

(printed under page 191)

Page

running head: 395 DIVI CYPRIANI
marginal letters: A ‹audierit timebit, et non agent›; B ‹Non te spreverunt, sed me›; C ‹fratres, quia pontifex est›; D ‹libri nostri veteres et septem Anglicani› (in the Baluze notes)
old-edition numerals: 113 after "hanc Dei vocem" (line 2)

PL 4:396

noster, usque ad passionis diem servavit honorem pontificibus et sacerdotibus, quamvis illi nec timorem Dei nec agnitionem Christi servassent. Nam, cum leprosum emundasset, dixit illi: Vade, et monstra te sacerdoti, et offer donum (Matth. VIII, 4). Humilitate ea qua nos quoque esse humiles docuit, sacerdotem adhuc appellabat quem sciebat esse sacrilegum. Item sub ictu passionis cum alapam accepisset, et ei diceretur, Sic respondes pontifici, nihil ille contumeliose locutus est in personam pontificis, sed magis innocentiam suam tuitus est dicens: Si male locutus sum, exprobra de malo. Si autem bene, quid me caedis (Joan. XVIII, 23)? Quae omnia ab eo ideo facta sunt humiliter atque patienter ut nos humilitatis ac patientiae haberemus exemplum. Docuit enim sacerdotes veros legitime et plene honorari, dum circa falsos sacerdotes ipse talis exstitit.

of ours, right up to the day of His passion, kept honour towards the high priests and priests, although they had kept neither the fear of God nor the acknowledgement of Christ. For when He had cleansed the leper, He said to him: Go, and show yourself to the priest, and offer the gift (Matt. 8:4). With that humility by which He taught us also to be humble, He still called him a priest whom He knew to be sacrilegious. Likewise, under the very stroke of His passion, when He had received a slap and it was said to Him, Is that how you answer the high priest?, He said nothing insulting against the person of the high priest, but rather defended His own innocence, saying: If I have spoken evil, reproach [me] concerning the evil; but if well, why do you strike Me? (John 18:23). All these things were done by Him humbly and patiently for this reason, that we might have an example of humility and patience. For He taught that true priests are to be honoured lawfully and fully, while towards false priests He Himself showed Himself such.

III. Meminisse autem diaconi debent quoniam Apostolos, id est episcopos et praepositos, Dominus elegit, diaconos autem, post ascensum Domini in coelos, Apostoli sibi constituerunt episcopatus sui et Ecclesiae ministros. Quod si nos aliquid audere contra Deum possumus, qui episcopos facit, possunt et contra nos audere diaconi, a quibus fiunt. Et ideo oportet diaconum de quo scribis agere audaciae suae poenitentiam, et honorem sacerdotis agnoscere et episcopo praeposito suo plena humilitate satisfacere. Haec sunt enim initia haereticorum et ortus atque conatus schismaticorum male cogitantium, ut sibi placeant, ut praepositum superbo tumore contemnant. Sic de Ecclesia receditur, sic altare profanum foris collocatur, sic contra pacem Christi et ordinationem atque unitatem Dei rebellatur. Quod si ultra te contumeliis

III. Deacons, moreover, ought to remember that the Lord chose apostles, that is, bishops and overseers, but that the apostles, after the ascension of the Lord into the heavens, appointed deacons for themselves as ministers of their episcopate and of the Church. But if we can dare anything against God, Who makes bishops, then deacons too can dare against us, by whom they are made. And therefore the deacon of whom you write ought to do penance for his audacity, and to acknowledge the honour of the priest, and to make satisfaction to the bishop, his overseer, with full humility. For these are the beginnings of heretics and the origins and attempts of evil-minded schismatics: that they please themselves, that with swollen pride they despise their overseer. Thus is the Church forsaken, thus a profane altar is set up outside, thus there is rebellion against the peace of Christ and the ordinance and unity of God. But if he further, with insults

Editors' notes and page, col. 396

Footnotes

(e) ‹anchor: not visible on the page foot› · call in col 396

Dignationem Bod. 1.

"Condescension": Bodleian 1.

(printed under page 191)

(f) ‹anchor: not visible on the page foot› · call in col 396

Subditus Lin.

"Subject": Lincoln.

(printed under page 191)

(g) ‹anchor: not visible on the page foot› · call in col 396

Testimonium improba Lam. Ebor. Bod. 2. NC. 1, 2.

"Reprove the testimony": Lambeth; York; Bodleian 2; New College 1, 2.

(printed under page 191)

(h) ‹anchor: oportet diaconum› · call in col 396

Oportet Cassium diaconum Lin.

"Cassius the deacon must": Lincoln.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: De diacono tuo, continued› · col 395

(continued) veteris in editione Anglicana laudati certa est, diaconus ille vocabatur Cassius. Concilio Carthaginensi sub Cypriano interfuit Cassius episcopus Macomadiensis.

(Baluze) ‹lemma: Superbisse› · col 395 Superbisse. Hanc lectionem inveni in tribus tantum libris veteribus. Habetur tamen in antiquis editionibus. Manutius posuit superbi esse. Sic etiam septem libri nostri veteres et septem Anglicani. Morellius scripsit superbire.

"To have been proud." I found this reading in only three old books. It is found, however, in the ancient editions. Manutius put "to be of the proud." So too seven of our old books and seven English ones. Morel wrote "to be proud."

(Baluze) ‹lemma: Probaretur› · col 395 Probaretur. Ita duodecim libri nostri veteres et septem Anglicani. Veteres editiones ante Pamelianam habent probarentur. Ipse emendavit ex quatuor codicibus manuscriptis et veteri excuso pro eo quod Remboltus ediderat probarentur. In quo falsus est Pamelius. Nam editio quoque Spirensis et Veneta vetus habent eamdem lectionem; eamque nos etiam invenimus in octo exemplaribus manuscriptis.

"Should be proved." So twelve of our old books and seven English ones. The old editions before Pamelius's have "probarentur" (plural). He corrected it from four manuscript codices and an old printed copy, in place of what Rembolt had printed, "probarentur." In this Pamelius was mistaken. For the Speyer edition and the old Venetian also have the same reading; and we too found it in eight manuscript copies.

(Baluze) ‹lemma: II. — Populi tui› · col 395 II. — Populi tui. Septem libri veteres habent plebis tuae. At in Epistola LV, pag. 80, et in Epistola LXIX, pag. 122, et lib. III Testimoniorum, cap. 12, scriptum est populi tui. Sic etiam legitur in editione vulgata Novi Testamenti, cap. XXIII Actorum. Vide supra pag. 454.

§2. "Of your people" (populi). Seven old books have "plebis tuae." But in Letter 55, page 80, and in Letter 69, page 122, and book III of the Testimonies, chapter 12, "populi tui" is written. So too one reads in the Vulgate edition of the New Testament, chapter 23 of Acts. See above, page 454.

(Baluze) ‹lemma: Dominus etiam› · cols 395–396 Dominus etiam. Hunc locum valde decurtatum et mutilum refert Juo parte V, cap. 355, et Gratianus dist. 93. Correctores Romani suppleverunt ex Epistola Cypriani.

"The Lord also." Ivo (printed "Juo"), part V, chapter 355, and Gratian, distinction 93, quote this passage much shortened and mutilated. The Roman Correctors filled it out from Cyprian's Letter.

(Baluze) ‹lemma: Sub ictu passionis› · col 396 Sub ictu passionis. Tertullianus in libro de Oratione dixit sub instantia passionis, ut recte monuit Rigaltius, qui refert locum similem ex sermone VIII sancti Leonis de Passione Domini. At Pamelius edidit substantia passionis. Quo etiam modo scriptum est in libro Agobardi bibliothecae regiae.

"Under the stroke of the passion." Tertullian in the book On Prayer said "under the pressing of the passion," as Rigault rightly noted, who quotes a similar passage from Saint Leo's eighth sermon On the Lord's Passion. But Pamelius printed "substance of the passion." That is also how it is written in the Agobard book of the royal library.

(Baluze) ‹lemma: Exprobra› · col 396 Exprobra. Sic etiam in Epistola LXIX, ad Florentium pag. 122. Apud Hieronymum lib. II, adversus Pelagianos legitur argue de zelo seu de peccato.

"Reproach." So too in Letter 69, to Florentius, page 122. In Jerome, book II against the Pelagians, one reads "rebuke for zeal or for sin."

(Baluze) ‹lemma: Quae omnia› · col 396 Quae omnia. Vide notas nostras ad Agobardum pag. 107.

"All which things." See our notes on Agobard, page 107.

(Baluze) ‹lemma: III. — Diaconi.... Apostoli constituerunt› · col 396 III. — Diaconi.... Apostoli constituerunt. Vide Tertullianum in libro de Exhortatione Castitatis.

§3. "Deacons.... the Apostles appointed." See Tertullian in the book On the Exhortation to Chastity.

(Baluze) ‹lemma: Ascensum› · col 396 Ascensum. Ita sexdecim libri veteres. Editione santiquae et etiam Morelliana habent ascensam, eo modo quo Tertullianus et Cyprianus scribere solent defensam pro defensione et remissam pro remissione. Verum vocem ascensam istic non reperi nisi in quatuor antiquis codicibus. Unus habet ascensionem.

"Ascent" (ascensum). So sixteen old books. The ancient editions (printed "Editione santiquae") and Morel's too have "ascensam," in the way Tertullian and Cyprian are wont to write "defensa" for "defensio" and "remissa" for "remissio." But the word "ascensam" I found here in only four ancient codices. One has "ascensionem."

(Baluze) ‹lemma: Et honorem sacerdotis› · col 396 Et honorem sacerdotis. Codex Beccensis, et ut honorem sacerdotis agnoscat. Carnotensis, ut honorem sacerdotis agnoscat. Metensis sancti Arnulphi, et honorem sacerdotis agnoscat.

"And the honour of the bishop." The Bec codex: "and that he acknowledge the honour of the bishop." The Chartres: "that he acknowledge the honour of the bishop." The Metz codex of Saint Arnulf: "and let him acknowledge the honour of the bishop."

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