PL 4 · cols. 397–407

Cyprianus, Epistolae LXIII-LXIX

Letters LXVI–LXIX

suis exacerbaverit et provocaverit, fungeris circa eum potestate honoris tui, ut eum vel deponas vel abstineas. Nam, si apostolus Paulus ad Timotheum scribens dixit: Juventutem tuam nemo despiciat (I Tim. IV, 12), quanto magis tibi a collegis tuis dicendum est: «Senectutem tuam nemo despiciat.» Et quoniam scripsisti quemdam cum eodem diacono tuo se miscuisse et superbiae ejus atque audaciae participem esse, hunc quoque, et si qui alii tales exstiterint et contra sacerdotem Dei fecerint, vel coercere poteris vel abstinere: nisi quod hortamur et monemus ut peccasse se potius intelligant et satisfaciant, et nos propositum nostrum tenere patiantur. Magis enim optamus et cupimus contumelias et injurias singulorum clementi patientia vincere, quam sacerdotali licentia vindicare. Opto te, frater charissime, semper bene valere.

of his own, has exasperated and provoked you, you may exercise towards him the authority of your office, so as either to depose him or to exclude him from communion. For if the apostle Paul, writing to Timothy, said: Let no one despise your youth (1 Tim. 4:12), how much more must it be said to you by your colleagues: 'Let no one despise your old age.' And since you have written that a certain man has joined himself with that same deacon of yours and is a sharer in his pride and audacity, him too, and any others who may have shown themselves to be such and have acted against the priest of God, you will be able either to restrain or to exclude from communion: except that we urge and admonish that they should rather recognize that they have sinned and make satisfaction, and allow us to hold to our purpose. For we wish and desire rather to overcome the insults and injuries of individuals by merciful patience than to avenge them by priestly licence. I wish that you, dearest brother, may always fare well.

EPISTOLA LXVI.

Letter 66.

(Erasm., I, 9. Pamel., Rigalt., Baluz., LXVI. Paris., LXV. Oxon., Lips., I.)

(Erasmus, I, 9. Pamelius, Rigaltius, Baluze, 66. Paris, 65. Oxford, Leipzig, 1.)

AD CLERUM ET PLEBEM FURNIS CONSISTENTEM, DE VICTORE QUI FAUSTINUM PRESBYTERUM TUTOREM NOMINAVIT.

To the clergy and people dwelling at Furni, concerning Victor, who named the presbyter Faustinus as guardian.

ARGUMENTUM. — Cum, contra concilii episcoporum statutum, Geminius Victor testamento tutorem sive curatorem suum nominasset Geminium Faustinum presbyterum, prohibet pro illo offerri aut sacrificium pro dormitione illius celebrari; obiter, exemplo Leviticae tribus, deducens clericos molestiis saecularibus immiscere se non debere.

Argument. — Since, contrary to the decree of a council of bishops, Geminius Victor had by his will named the presbyter Geminius Faustinus as his guardian or curator, he forbids that an offering be made for him or that the sacrifice be celebrated for his falling asleep; in passing, from the example of the tribe of Levi, he draws the conclusion that clerics ought not to entangle themselves in worldly troubles.

I. Cyprianus presbyteris et diaconibus et plebi Furnis consistentibus salutem. Graviter commoti sumus

1. Cyprian to the presbyters and deacons and the people dwelling at Furni, greeting. Gravely disturbed were we,

Editors' notes and page, col. 397

Footnotes

LECTIONES VARIANTES. (printed under page 192)

(a) ‹anchor: not visible on the page foot› · call in col 397

Contemnat Lam. NC. 1, Ebor.

"Should despise": Lambeth; New College 1; York.

(printed under page 192)

(b) ‹anchor: not visible on the page foot› · call in col 397

Assistebant Foss. Spir. Remb. Nobiscum Thu. Corb.

"Were standing by": Fossé; Speyer; Rembolt. "With us": de Thou; Corbie.

(printed under page 192)

Custodem Lam. Ebor. Ben.

"Guardian": Lambeth; York; Benedictine.

(printed under page 192)

(d) ‹anchor: not visible on the page foot› · call in col 397

Implicat Foss.

"Entangles": Fossé.

(printed under page 192)

(e) ‹anchor: not visible on the page foot› · call in col 397

Negotiis Lam. Ebor. Lin. NC. 1, 2.

"With business affairs": Lambeth; York; Lincoln; New College 1, 2.

(printed under page 192)

Page

running head: 397 EPISTOLA LXVI (cut off at the right edge of the image)
marginal letters: A ‹suis exacerbaverit et provocaverit›; B ‹centia vindicare. Opto te›; C ‹I. Cyprianus presbyteris›; D ‹plebis Furnitanae› (in the Baluze notes at the page foot)
old-edition numerals: (none)

PL 4:398

ego et collegae mei qui praesentes aderant, et compresbyteri nostri qui nobis assidebant, fratres charissimi, cum cognovissemus quod Geminius Victor frater noster de saeculo excedens Geminium Faustinum presbyterum tutorem testamento suo nominaverit, cum jam pridem in concilio episcoporum statutum sit ne quis de clericis et Dei ministris tutorem vel curatorem testamento suo constituat, quando singuli divino sacerdotio honorati et in clerico ministerio constituti non nisi altari et sacrificiis deservire et precibus atque orationibus vacare debeant. Scriptum est enim: Nemo militans Deo obligat se molestiis saecularibus, ut possit placere ei cui se probavit (II Tim. II,4). Quod cum de omnibus dictum sit, quanto magis molestiis et laqueis saecularibus obligari non debent qui divinis rebus et spiritalibus occupati, ab ecclesia recedere et ad terrenos et saeculares actus vacare non possunt? Cujus ordinationis et religionis formam levitae prius in lege tenuerunt, ut, cum terram dividerent et possessiones partirentur undecim tribus, Levitica tribus, quae templo et altari et ministeriis divinis vacabat, nihil de illa divisionis portione perciperet, sed, aliis terram colentibus, illa tantum Deum coleret, et ad victum atque alimentum suum ab undecim tribubus de fructibus qui nascebantur decimas perciperet. Quod totum fiebat de auctoritate et dispositione divina, ut qui operationibus divinis insistebant, in nulla re avocarentur, nec cogitare aut agere saecularia cogerentur. Quae nunc ratio et forma in clero tenetur, ut qui in Ecclesia Domini ordinatione clerica promoventur, in nullo ab administratione divina avocentur, nec molestiis et negotiis

I and my colleagues who were present, and our fellow presbyters who were sitting with us, dearest brothers, when we learned that our brother Geminius Victor, on departing from the world, had named the presbyter Geminius Faustinus as guardian in his will, although it was long ago decreed in a council of bishops that no one should appoint any of the clergy and ministers of God as guardian or curator in his will, since each of those honoured with the divine priesthood and appointed to the clerical ministry ought to serve nothing but the altar and the sacrifices, and to give themselves to prayers and supplications. For it is written: No one serving as a soldier to God entangles himself in worldly troubles, so that he may be able to please Him to whom he has proved himself (2 Tim. 2:4). Since this was said of all, how much more ought those not to be bound by worldly troubles and snares who, being occupied with divine and spiritual things, cannot withdraw from the church and give their time to earthly and worldly business? The Levites formerly held to the pattern of this ordinance and religious observance under the law, so that, when the eleven tribes were dividing the land and sharing out the possessions, the Levitical tribe, which was given to the temple and the altar and the divine ministries, received nothing from that portion of the division, but, while the others tilled the land, it worshipped God alone, and for its sustenance and nourishment it received from the eleven tribes tithes of the fruits which were produced. All of this was done by divine authority and disposition, so that those who were devoted to divine works should in no matter be called away, nor be compelled to think about or to do worldly things. This same principle and pattern is now kept in the clergy, so that those who are promoted in the Church of the Lord by clerical ordination should in no way be called away from the divine administration, nor by the troubles and business

Editors' notes and page, col. 398

Footnotes

(f) ‹anchor: not visible on the page foot› · call in col 398

Bonis rebus Bod. 2. Ebor. NC. 2. Lam. Qui spiritualibus Impr.

"With good things": Bodleian 2; York; New College 2; Lambeth. "Who with spiritual (things)": the printed editions.

(printed under page 192)

(g) ‹anchor: not visible on the page foot› · call in col 398

Et cum terram Thu.

"And when (they) the land": de Thou.

(printed under page 192)

(h) ‹anchor: decimas perciperet› · call in col 398

Reciperet Oxon.

"Should receive back": Oxford edition.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: Circa eum› · col 397 Circa eum. Quamvis haec lectio ferri possit, mallem tamen eam quam quinque exemplaria vetera praeferunt, in quibus scriptum est contra eum. Ego enim saepe vidi scriptum in antiquis codicibus circa pro contra ut e diverso. Nihil tamen volui mutare.

"Towards him" (circa eum). Though this reading can be borne, I would rather have the one five old copies give, in which "against him" is written. For I have often seen "circa" written for "contra" in ancient codices, and the reverse. Yet I chose to change nothing.

(Baluze) ‹lemma: Epist. LXVI. — I. Furnis› · col 397 Epist. LXVI. — I. Furnis. Collationi Carthaginensi inter Catholicos et Donatistas adfuit Florentius episcopus Furnitanus Donatista, concilio vero Carthaginensi sub Bonifacio episcopo Simon episcopus plebis Furnitanae. Eo vero tempore quo haec scribebat Cyprianus Furnitanorum episcopus erat Geminius, ut docent acta concilii Carthaginensis habiti sub Cypriano, idem fortasse qui Geminius Victor istic nominatur, ut conjecit Pamelius, quem refellit Pearsonius in annalibus Cyprianicis ad annum 249.

Letter 66, §1. "At Furni." At the Conference of Carthage between the Catholics and the Donatists Florentius, Donatist bishop of Furni, was present; and at the council of Carthage under Bishop Boniface, Simon, bishop of the people of Furni. At the time when Cyprian was writing this, Geminius was bishop of the people of Furni, as the acts of the council of Carthage held under Cyprian show, perhaps the same man who is here named Geminius Victor, as Pamelius conjectured, whom Pearson refutes in his Cyprianic annals at the year 249.

(Baluze) ‹lemma: In concilio› · col 397 In concilio. Nulla, quod sciam, istius concilii mentio habetur alibi quam in hac Epistola. Rigaltius putavit haec Cypriani verba transcripta ab illo esse ex decreto concilii. Nescio autem an ea sententia possit esse vera. Vide Julium Nigronium in Tractatu XIV Ascetico, cap. 2.

"In council." No mention of this council, so far as I know, is found anywhere but in this Letter. Rigault thought these words of Cyprian were copied by him from the council's decree. I do not know, however, whether that opinion can be true. See Giulio Negrone, Ascetic Treatise 14, chapter 2.

(Baluze) ‹lemma: Clerico ministerio› · cols 397–398 Clerico ministerio. Hanc lectionem, quam undecim libri veteres exhibent, praefero, quia puto illam melius convenire cum stylo Cypriani. Et tamen difficile est constituere veram lectionem hujus loci. Veteres enim editiones et quatuor libri veteres habent clericali ministerio, editio Manutiana et undecim libri veteres clerico ministerio, cum quibus consentit vetus Remigianus, quamvis illic per errorem scriptum sit cleri comministerio. Fuxensis et Beccensis habent cleri ministerio, Pithoeanus clericorum ministerio.

"Clerical ministry" (clerico ministerio). This reading, which eleven old books give, I prefer, because I think it suits Cyprian's style better. Yet it is hard to fix the true reading of this place. For the old editions and four old books have "clericali ministerio," the Manutius edition and eleven old books "clerico ministerio," with which the old Remigius codex agrees, though there "cleri comministerio" is written by mistake. The Foix and Bec codices have "the ministry of the clergy," the Pithou codex "the ministry of clerics."

(Baluze) ‹lemma: Quanto magis molestiis› · col 398 Quanto magis molestiis. Rigaltius posuit quanto magis clerici molestiis. Verum vocem clerici non agnoscunt aliae editiones, excepta Anglicana, quae Rigaltianam imitatur, neque vetera exemplaria. Certe supervacanea est et inutilis. Itaque recte Reinhartus illam expunxit. Nos secuti sumus vetera exemplaria et veteres editiones

"How much more with troubles." Rigault put "how much more the cleric with troubles." But the word "cleric" is not recognised by the other editions, except the English, which imitates Rigault's, nor by the old copies. It is certainly superfluous and useless. So Reinhart rightly struck it out. We have followed the old copies and the old editions.

(Baluze) ‹lemma: Ordinatione clerica› · col 398 Ordinatione clerica. Et hanc quoque lectionem praefero ob congruentiam cum stylo sancti Cypriani, quamvis eam non repererim nisi in quinque libris veteribus et in editione Manutiana. Morelliana et unus vetus codex regius habent ordinatione clericali, Veronensis et alii octo ad ordinationem clericam, veteres editiones et octo vetera exemplaria ad ordinationem clericalem. Editio mea confirmatur etiam auctoritate Cypriani, qui Epist. XXXIII, pag. 46, dixit: Merebatur talis clericae ordinationis ulteriores gradus. Item in versione Epistolae Firmiliani, pag. 149: Sibi potestatem clericae ordinationis assumentes.

"By clerical ordination" (ordinatione clerica). This reading too I prefer for its agreement with Saint Cyprian's style, though I found it only in five old books and in the Manutius edition. Morel's edition and one old royal codex have "ordinatione clericali," the Verona and eight others "ad ordinationem clericam," the old editions and eight old copies "ad ordinationem clericalem." My text is also confirmed by the authority of Cyprian, who in Letter 33, page 46, said: "Such a man deserved the further degrees of clerical ordination." Likewise in the version of Firmilian's Letter, page 149: "Taking to themselves the power of clerical ordination."

(printed under page 192)

Page

running head: EPISTOLA LXVI. 398
marginal letters: A ‹mus ego et collegae mei›; B ‹debent qui divinis rebus›; C ‹ordinatione clerica promoventur›; D ‹scunt aliae editiones› (beside Baluze's notes, not the text)
old-edition numerals: (none)
other: column begins with "mus", the end of a word (apparently "su-mus", "commoti su-") broken from col. 397; full-width headings "LECTIONES VARIANTES" and "STEPH. BALUZII NOTAE" stand across the page foot above the apparatus, cut off at the left edge, not set; Variae lectiones and Baluze's notes at the page foot not set; scripture reference set as printed "II,4" without space

PL 4:399

saecularibus alligentur, sed in honore sportulantium fratrum, tamquam decimas ex fructibus accipientes, ab altari et sacrificiis non recedant, sed die ac nocte coelestibus rebus et spiritualibus serviant.

of the world be bound, but, in the honour of the brethren who make their contributions, receiving as it were tithes from the fruits, should not withdraw from the altar and the sacrifices, but should serve day and night in heavenly and spiritual things.

II. Quod episcopi antecessores nostri religiose considerantes et salubriter providentes, censuerunt ne quis frater excedens ad tutelam vel curam clericum nominaret, ac si quis hoc fecisset, non offerretur pro eo, nec sacrificium pro dormitione ejus celebraretur. Neque enim apud altare Dei meretur nominari in sacerdotum prece qui ab altari sacerdotes et ministros voluit avocare. Et ideo Victor, cum, contra formam nuper in concilio a sacerdotibus datam, Geminium Faustinum presbyterum ausus sit tutorem constituere, non est quod pro dormitione ejus apud vos fiat oblatio, aut deprecatio aliqua nomine ejus in Ecclesia frequentetur, ut sacerdotum decretum religiose et necessarie factum servetur a nobis, simul et caeteris fratribus detur exemplum ne quis sacerdotes et ministros Dei altari ejus et Ecclesiae vacantes ad saeculares molestias devocet. Observari enim de caetero poterit ne ultra hoc fiat circa personam clericorum, si quod nunc factum est fuerit vindicatum. Opto vos, fratres charissimi, semper bene valere.

II. Our predecessors the bishops, considering this religiously and providing for it wholesomely, decreed that no brother on departing [this life] should name a cleric to a guardianship or trusteeship, and that if anyone had done this, no offering should be made for him, nor should the sacrifice be celebrated for his falling asleep. For he who wished to call priests and ministers away from the altar does not deserve to be named at the altar of God in the prayer of the priests. And therefore, since Victor, against the rule lately given in council by the priests, has dared to appoint Geminius Faustinus the presbyter as guardian, there is no reason why an oblation should be made among you for his falling asleep, or any prayer be offered in his name in the Church, so that the decree of the priests, made religiously and necessarily, may be kept by us, and at the same time an example may be given to the other brethren, that no one should call away to secular troubles the priests and ministers of God who are free for His altar and Church. For care can be taken for the future that this is not done any more with regard to the person of clerics, if what has now been done has been punished. I wish that you, dearest brethren, may always fare well.

EPISTOLA LXVII.

Letter 67.

(Erasm., III, 13. Pamel., Rigalt., Baluz., LXVII. Paris., LXVI. Lips., Oxon., LXVIII. Coustant., Epist. Rom. Pont. 4. p. 211.)

(Erasmus, 3, 13. Pamelius, Rigault, Baluze, 67. Paris, 66. Leipzig, Oxford, 68. Coustant, Letters of the Roman Pontiffs 4, p. 211.)

AD STEPHANUM, DE MARCIANO ARELATENSI, QUI NOVATIANO CONSENSIT.

To Stephen, concerning Marcianus of Arles, who sided with Novatian.

Argumentum. — Cum Martianus, Arelatensis episcopus, Novatiani sectam secutus multos seduxisset, et se communione caeterorum episcoporum per schisma separasset, monet Stephanum, summum Pontificem, ut pro sua auctoritate, absente illo, alium in locum ejus substituat, et tum lapsis tum per illum seductis, acta poenitentia, pax detur, et ad Ecclesiam reditus concedatur.

Argument. — Since Martianus, bishop of Arles, having followed the sect of Novatian, had led many astray, and had separated himself by schism from the communion of the other bishops, he urges Stephen, the supreme Pontiff, by his authority to put another in his place in his absence, and that both to the lapsed and to those led astray by him, once penance has been done, peace should be given and return to the Church granted.

Editors' notes and page, col. 399

Footnotes

LECTIONES VARIANTES. (printed under page 193)

(a) ‹anchor: not visible on the page foot› · call in col 399

Donaria NC. 2.

"Gifts": New College 2.

(printed under page 193)

(b) ‹anchor: not visible on the page foot› · call in col 399

Pro eo sacrificium, nec pro dormitione Lam. Ebor. Bod. 2. NC. 1, 2.

"The sacrifice for him, nor for (his) falling asleep": Lambeth; York; Bodleian 2; New College 1, 2.

(printed under page 193)

Oblatio aliqua nomine ejus in Ecclesia, ut sacerdotum Bod. 1. Thu. Aut delegatio aliqua nomine ejus Corb.

"Any offering in his name in the Church, as of the priests": Bodleian 1; de Thou. "Or any delegation in his name": Corbie.

(printed under page 193)

(d) ‹anchor: (call at the head of) Opto vos› · call in col 399

Desunt seqq. in Lam. Ebor. NC. 1; et quidem formula ista valedictoria in mss. plerisque perpetuo abest.

The following words are missing in Lambeth, York, New College 1; and indeed this farewell formula is regularly absent in most manuscripts.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: II. — Pro dormitione› · cols 399–400 II. — Pro dormitione. Hoc loco rursum observanda est inscitia et incuria veterum librariorum. Duo libri veteres pro dormitione habent ordinatione, falso et inepto sensu. Idem dicendum de voce deprecatio, quae paulo post sequitur, pro qua in libro Corbeiensi et in Fuxensi legitur delegatio. Angli monent ita quoque scriptum esse in Thuano. Quod verum non est. Quippe hae duae voces, aut deprecatio, in illo desunt, et nihil in earum loco positum est.

§2. "For (his) falling asleep." Here again one must note the ignorance and carelessness of the old copyists. Two old books have "ordination" instead of "falling asleep," a false and absurd sense. The same must be said of the word "deprecatio" (intercession), which follows a little after, for which in the Corbie book and in the Foix one reads "delegatio." The English editors state that it is written so in the de Thou codex too. Which is not true. For these two words, "or intercession," are missing in it, and nothing is put in their place.

(Baluze) ‹lemma: Dormitione› · cols 399–400 Dormitione. Mortis nomen, ut ad Epistolam tertiam observat Rigaltius, quantum poterant evitabant Christiani ob spem resurrectionis et vitae sempiternae. Itaque pro mortuo dicebant praemissum, et pro morte obitum, excessum, dormitionem, et assumptionem, uti facile esset probare testimoniis Tertulliani, Cypriani, Hieronymi, et aliorum. Vide annotationes Erasmi in caput IX Lucae. Assumptionem Petri, assumptionem Pauli et caeterorum saepe reperi in antiquis codicibus qui continent vitas sanctorum. Nota est controversia quae aevo nostro emersit in ecclesia Parisiensi propter Assumptionem beatissimae virginis Mariae. Non est hujus loci eam retractare. Illud tantum dicam: Joannem Papam XXII putasse illam nondum in coelum ivisse et illam non intraturam in gaudium domini sui ante diem judicii. Vide notas nostras ad vitas Paparum Avenionensium, pag. 789.

"Falling asleep." The name of death, as Rigault observes on the third Letter, Christians avoided as far as they could, because of the hope of the resurrection and of life everlasting. So for a dead man they said "one sent on ahead," and for death "departure," "going out," "falling asleep," and "assumption," as it would be easy to prove from the testimonies of Tertullian, Cyprian, Jerome and others. See Erasmus's annotations on chapter 9 of Luke. "The assumption of Peter," "the assumption of Paul" and of the rest I have often found in ancient codices containing lives of the saints. Known is the controversy that arose in our age in the church of Paris over the Assumption of the most blessed Virgin Mary. This is not the place to go over it again. I shall say only this: that Pope John XXII thought she had not yet gone into heaven and would not enter into the joy of her Lord before the day of judgement. See our notes on the lives of the Avignon Popes, page 789.

(Baluze) ‹lemma: Sacerdotes et ministros› · col 400 Sacerdotes et ministros. Codex Fuxensis, sacerdotes et Dei ministros ab altario ejus et ecclesia evacuant ad saeculares molestias devocant.

"Priests and ministers." The Foix codex: "they empty out priests and ministers of God from his altar and church, and call them away to worldly troubles."

(Baluze) ‹lemma: Ministros› · col 400 Ministros. Editiones Erasmi et Morellii addunt suos levitas. Ego hanc Epistolam inveni in XIX exemplaribus antiquis, et in nullo eorum reperi hoc additamentum. Recte ergo fecerunt Manutius et alii illud abjicientes.

"Ministers." The editions of Erasmus and Morel add "his Levites." I found this Letter in nineteen ancient copies, and in none of them did I find this addition. Manutius and others therefore did right in throwing it out.

(Baluze) ‹lemma: Epist. LXIX. — I. Pupiano› · col 400 Epist. LXIX. — I. Pupiano. Joannes Tristanus a sancto Amantio in tomo secundo Commentariorum (continues)

Letter 69, §1. "To Pupianus." Jean Tristan de Saint-Amant, in the second volume of his Commentaries, (continues)

(printed under page 193)

Page

running head: 399 DIVI CYPRIANI
marginal letters: A saecularibus alligentur; B vos fiat oblatio; C pus, Novatiani sectam; D II. — Pro dormitione (in Baluze's notes, not set)
old-edition numerals: 118 after presbyterum
other: editors' matter set: ‹(Erasm., III, 13. Pamel.›, ‹Argumentum. — Cum Martianus›; Marciano in title vs Martianus in Argumentum both as printed; full-width lines not set: LECTIONES VARIANTES and STEPH. BALUZII NOTAE headings above the page-foot apparatus (apparatus left for later pass); "ideoVictor" printed without space, set as two words; margin C sits between the Argumentum's first and second lines, UNSURE which it belongs to

PL 4:400

EPISTOLA LXVIII.

Letter 68.

(Erasm., I, 4. Pamel., Rigalt., Baluz., LXVIII. Paris., LXVII. Oxon., Lips., LXVII. Routh. Rell. Scr., III, p. 77 et 122.)

(Erasmus, I, 4. Pamelius, Rigaltius, Baluze, LXVIII. Paris, LXVII. Oxford, Leipzig, LXVII. Routh, Reliquiae Sacrae, III, p. 77 and 122.)

AD CLERUM ET PLEBES IN HISPANIA CONSISTENTES, DE BASILIDE ET MARTIALE.

To the clergy and peoples dwelling in Spain, concerning Basilides and Martialis.

ARGUMENTUM. — Cum Basilides et Martialis, episcopi, lapsi essent et libellis idololatriae contaminati, laudat Cyprianus cum coepiscopis clerum et plebem Hispaniarum, quod in locum eorum Sabinum et Felicem legitima electione substituissent; praesertim cum, juxta Cornelii statutum, episcopi lapsi ad poenitentiam quidem agendam admitti possent, sed a sacerdotali honore prohiberentur, obiter etiam quaedam attingens de veteri electionis episcoporum ritu. Sub Stephano autem scriptam esse, contextus indicat.

Argument. — Since Basilides and Martialis, bishops, had lapsed and had been defiled by certificates of idolatry, Cyprian together with his fellow bishops praises the clergy and people of the Spains, because they had substituted Sabinus and Felix in their place by lawful election; especially since, according to the decree of Cornelius, lapsed bishops could indeed be admitted to doing penance, but were barred from the priestly honour; touching in passing also on certain matters concerning the ancient rite of the election of bishops. The context indicates that it was written under Stephen.

EPISTOLA LXIX.

Letter 69.

(Erasm., IV, 9. Pamel., Rigalt., Baluz., LXIX. Paris., LVIII. Oxon., Lips., LXVI.)

(Erasmus, IV, 9. Pamelius, Rigaltius, Baluze, LXIX. Paris, LVIII. Oxford, Leipzig, LXVI.)

AD FLORENTIUM PUPIANUM, DE OBTRECTATORIBUS.

To Florentius Pupianus, concerning detractors.

ARGUMENTUM. — Purgat se apud Florentium Pupianum Cyprianus de variis ab illo objectis criminibus; et animi ejus levitatem arguit, quod tam temere obtrectatoribus crediderit. Ex eo autem quod dicit se jam tum sex annis episcopatu functum, satis constat sub Stephano scriptam.

Argument. — Cyprian clears himself before Florentius Pupianus of the various charges brought against him by that man; and he reproves the fickleness of his mind, in that he so rashly believed the detractors. From the fact, moreover, that he says he had by then already held the episcopate for six years, it is sufficiently established that it was written under Stephen.

I. Cyprianus, qui et Thascius, Florentio, cui et Pupiano, fratri salutem. Ego te, frater, credideram tandem jam ad poenitentiam converti, quod in praeteritum tam infanda, tam turpia, tam etiam gentilibus execranda aut audisses de nobis temere aut credidisses. Porro autem etiam nunc in litteris tuis animadverto eumdem te adhuc esse qui prius fueras, eadem te de nobis credere et in eo quod credideris perseverare, et, ne forte claritatis et martyrii tui dignitas nostra communicatione maculetur, in mores nostros diligenter inquirere, et post Deum judicem,

I. Cyprian, who is also Thascius, to Florentius, who is also Pupianus, his brother, greeting. I had believed, brother, that you had at last now been turned to repentance, because in time past you had rashly either heard or believed things about us so unspeakable, so shameful, so execrable even to the gentiles. But moreover, even now I perceive in your letter that you are still the same as you had been before, that you believe the same things about us and persist in what you have believed, and, lest perhaps the dignity of your renown and martyrdom be stained by communion with us, that you diligently inquire into our conduct, and after God the judge,

Editors' notes and page, col. 400

Footnotes

LECTIONES VARIANTES. (the variants c and d under page 193 belong to col 399) STEPH. BALUZII NOTAE. (Baluze) ‹lemma: Epist. LXIX. — I. Pupiano› · col 400 Epist. LXIX. — I. Pupiano. Joannes Tristanus a sancto Amantio in tomo secundo Commentariorum (continues under page 194; see n402)

Letter 69. §1. "To Pupianus." Jean Tristan de Saint-Amant, in the second volume of his Commentaries (continues under page 194)

(printed under page 193)

Page

running head: DIVI CYPRIANI 400
marginal letters: A EPISTOLA LXVIII. (heading line); B Stephano autem scriptam esse; C tum tam infanda; D tiquis codicibus qui continent (in Baluze's notes at page foot)
old-edition numerals: 117 before EPISTOLA LXVIII; 121 before EPISTOLA LXIX; 493 in Baluze's notes, before "Epist. LXIX."
other: superior figures 117 and 121 before the letter headings taken as old-edition page numbers and omitted (UNSURE whether they are note calls instead); editors' matter set: edition-concordance line (Erasm., I, 4...), Argumentum (Cum Basilides et Martialis...), concordance line (Erasm., IV, 9...), Argumentum (Purgat se apud Florentium...); Rell. Scr. rendered as Routh's Reliquiae Sacrae (UNSURE of abbreviation as printed); full-width lines not set: LECTIONES VARIANTES (below column text, middle image) and STEPH. BALUZII NOTAE (bottom image); Baluze's notes "II. — Pro dormitione", "Dormitione", "Sacerdotes et ministros" and "Ministros" on this page belong to col 399

PL 4:401

qui sacerdotes facit, te velle, non dicam de me (quantus enim ego sum)! sed de Dei et Christi judicio judicare. Hoc est in Deum non credere, hoc est rebellem adversus Christum et adversus Evangelium ejus existere, ut cum ille dicat: Nonne duo passeres asse vaeneunt? et neuter eorum cadit in terram sine Patris voluntate (Matth. X, 29), et probet majestas ejus et veritas sine conscientia et permissu Dei etiam minora non fieri, tu existimes sacerdotes Dei sine conscientia ejus in Ecclesia ordinari? Nam credere quod indigni et incesti sint qui ordinantur, quid aliud est quam credere quod non a Deo nec per Deum sacerdotes ejus in Ecclesia constituantur?

who makes priests, that you wish to pass judgement, I will not say on me (for how great am I?), but on the judgement of God and of Christ. This is not to believe in God; this is to stand as a rebel against Christ and against His Gospel, that while He says: Are not two sparrows sold for an as? and neither of them falls to the ground without the will of the Father (Matt. 10:29), and His majesty and truth prove that even lesser things do not happen without the knowledge and permission of God, you should think that the priests of God are ordained in the Church without His knowledge? For to believe that those who are ordained are unworthy and unchaste, what else is it than to believe that His priests are appointed in the Church neither by God nor through God?

II. An putas majus esse de me meum quam Dei testimonium, cum Dominus ipse doceat et dicat testimonium non esse verum si quis ipse de se testis existat, eo quod unusquisque utique sibi faveat, nec contra se aliquis infesta et adversa depromat, fides vero sincera sit veritatis, si in praedicationibus nostris alius sit praedicator ac testis: Si testimonium, inquit, dixero de me, testimonium meum non est verum. Alius est enim qui testis est de me (Joan. V, 31, 32). Quod si ipse Dominus, omnia postmodum judicaturus, noluit de testimonio suo sibi credi, sed maluit de judicio ac testimonio Dei Patris probari, quanto magis hoc servos ejus observare oportet, qui judicio ac testimonio Dei non probantur tantum, sed etiam gloriantur. Praevaluit autem apud te contra divinam sententiam et contra conscientiam nostram, fidei suae viribus nixam, inimicorum et malignorum commentum, quasi apud lapsos et profanos et extra Ecclesiam positos, de quorum pectoribus excesserit Spiritus sanctus, esse aliud possit nisi mens prava et fallax lingua et odia venenata et sacrilega mendacia; quibus qui credit, cum illis necesse est inveniatur cum judicii dies venerit.

II. Do you think that my testimony about myself is greater than God's, when the Lord Himself teaches and says that testimony is not true if anyone stands as witness about himself, because each one surely favours himself, and no one brings forth things hostile and adverse to himself, but the faith of the truth is sincere if in our proclamations there is another as proclaimer and witness: If I bear testimony, He says, about Myself, My testimony is not true. For there is another who is witness about Me (John 5:31–32). But if the Lord Himself, who is afterwards to judge all things, did not wish to be believed on His own testimony, but preferred to be approved by the judgement and testimony of God the Father, how much more ought His servants to observe this, who are not only approved by the judgement and testimony of God, but even glory in it. Yet against the divine sentence and against our conscience, which rests on the strength of its faith, the fabrication of enemies and malicious men has prevailed with you, as though among the lapsed and the profane and those placed outside the Church, from whose breasts the Holy Spirit has departed, there could be anything other than a depraved mind and a deceitful tongue and venomous hatreds and sacrilegious lies; whoever believes these must be found with them when the day of judgement comes.

III. Quod vero dixisti sacerdotes humiles esse debere,

III. But as for what you said, that priests ought to be humble,

Editors' notes and page, col. 401

Footnotes

LECTIONES VARIANTES. (printed under page 194)

(a) ‹anchor: not visible on the page foot› · call in col 401

Sum deest in Spir. Innom. Erasm.

"I am" is missing in Speyer, the anonymous edition, and Erasmus.

(printed under page 194)

(b) ‹anchor: not visible on the page foot› · call in col 401

Contendere. Lam. Ebor. Bod., 2. NC. 1, 2. Ben. Neap. Concedere Ver.

"To contend": Lambeth; York; Bodleian 2; New College 1, 2; Benedictine; Naples. "To concede": Verona.

(printed under page 194)

Placeat Ver.

"May please": Verona.

(printed under page 194)

(d) ‹anchor: not visible on the page foot› · call in col 401

Sincera sit si veritas Lin.

"Be sincere, if truth": Lincoln.

(printed under page 194)

(e) ‹anchor: omnia› · call in col 401

Cum omnia Lam. NC. 1. Qui omnia Pem. Bod. 1.

"Though (He is to judge) all things": Lambeth; New College 1. "Who (is to judge) all things": Pem.; Bodleian 1.

(printed under page 194)

(f) ‹anchor: postmodum judicaturus› · call in col 401

Judicaturus sit Lam. Lin. Bod., 1, 2. Ebor. NC. 1, 2.

"Is to judge": Lambeth; Lincoln; Bodleian 1, 2; York; New College 1, 2.

(printed under page 194)

Page

running head: 401 EPISTOLA LXIX.
marginal letters: A qui sacerdotes facit, te velle; B stimonium non esse verum; C commentum, quasi apud lapsos; D suorum pag. 493 suspicatur (in Baluze's notes at the page foot)
old-edition numerals: (none)
other: column ends mid-word "de-" (debere) at the column break; "incesti" and "credere" show stray accent-like marks over e, taken as type blemishes and set plain; reference "(Joan. V, 31, 32)": the second figure looks like 52 in the image, probably a blurred 3, set as 32 (UNSURE); "vaeneunt" set from printed væneunt; the full-width heads LECTIONES VARIANTES and STEPH. BALUZII NOTAE at the page foot are apparatus and not set; Lectiones variantes and Baluze's notes left for the later pass

PL 4:402

quia et Dominus et Apostoli ejus humiles fuerunt, humilitatem meam et fratres omnes et gentiles quoque optime norunt et diligunt; et tu quoque noveras et diligebas, cum adhuc in Ecclesia esses et mecum communicares. Quis autem nostrum longe est ab humilitate, utrumne ego, qui quotidie fratribus servio, et venientes ad Ecclesiam singulos benigne et cum voto et gaudio suscipio? an tu, qui te episcopum episcopi et judicem judicis ad tempus a Deo dati constituis? 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 cum audierit timebit, et non agent impie etiam nunc (Deut. XVII, 12, 13). Et iterum ad Samuelem loquitur et dicit: Non te spreverunt, sed me spreverunt (III Reg. VII, 7). Et adhuc Dominus in Evangelio, cum ei dictum esset, Sic respondes Pontifici, custodiens et docens sacerdotalem honorem servari oportere, contra Pontificem nihil dixerit, sed innocentiam suam tantummodo purgans responderit dicens: Si male locutus sum, exprobra de malo. Si autem bene, quid me caedis (Joan. XVIII)? Item beatus Apostolus, cum ei dictum esset, Sic insilis in sacerdotem Dei maledicendo (Act. XXIII, 4, 5), nihil contumeliose locutus sit adversus sacerdotem, quando et potuerit se constanter exerere adversus eos qui Dominum crucifixissent et qui jam Deum et Christum et templum et sacerdotium perdidissent; sed, quamvis in falsis et spoliatis sacerdotibus umbram tamen ipsam inanem sacerdotalis nominis cogitans dixerit: Nesciebam, fratres, quia pontifex est. Scriptum est enim: Principem populi tui non maledices (Exod. XXII, 23).

because both the Lord and His apostles were humble, my humility is known very well and loved by all the brethren and by the gentiles too; and you also knew and loved it, when you were still in the Church and in communion with me. But which of us is far from humility: I, who daily serve the brethren, and receive kindly, with goodwill and joy, each one who comes to the Church? or you, who set yourself up as bishop of the bishop and judge of the judge given for the time by God? when the Lord God says in Deuteronomy: And whatever man acts in pride so as not to listen to the priest or the judge, whoever he may be in those days, that man shall die, and all the people when they hear of it shall fear, and they shall not act impiously even now (Deut. 17:12–13). And again He speaks to Samuel and says: They have not despised you, but they have despised Me (1 Sam. 8:7). And further the Lord in the Gospel, when it had been said to Him, Is that how you answer the high priest?, guarding and teaching that priestly honour ought to be preserved, said nothing against the high priest, but only clearing His own innocence answered, saying: If I have spoken evil, reproach [me] for the evil. But if well, why do you strike Me (John 18)? Likewise the blessed Apostle, when it had been said to him, Do you thus leap upon the priest of God by cursing him? (Acts 23:4–5), spoke nothing insulting against the priest, though he could have asserted himself steadfastly against those who had crucified the Lord and who had already lost God and Christ and the temple and the priesthood; but, considering even in false and despoiled priests the empty shadow itself of the priestly name, he said: I did not know, brethren, that he is high priest. For it is written: You shall not curse the ruler of your people (Exod. 22:28).

IV. Nisi si sacerdos tibi fui ante persecutionem, quando mecum communicabas, post persecutionem sacerdos esse desivi. Persecutio enim veniens te ad summam martyrii sublimitatem provexit, me autem

IV. Unless perhaps I was a priest to you before the persecution, when you were in communion with me, and after the persecution I ceased to be a priest. For the persecution, when it came, carried you to the highest summit of martyrdom, but me

Editors' notes and page, col. 402

Footnotes

(g) ‹anchor: not visible on the page foot› · call in col 402

Episcopum episcopo, et judicem judici Bod. 2. Lam. Ebor.

"Bishop to bishop, and judge to judge": Bodleian 2; Lambeth; York.

(printed under page 194)

(h) ‹anchor: not visible on the page foot› · call in col 402

Sacerdotibus Lin. NC. 2.

"To the priests": Lincoln; New College 2.

(printed under page 194)

(i) ‹anchor: sacerdotium perdidissent› · call in col 402

Amisissent Lin. NC. 2.

"Had lost" (amisissent): Lincoln; New College 2.

(printed under page 194)

(j) ‹anchor: Principem populi› · call in col 402

Plebis Bod. 1, 2. Lam. Ebor. Lin. NC. 1, 2.

"Of the people" (plebis): Bodleian 1, 2; Lambeth; York; Lincoln; New College 1, 2.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: Epist. LXIX. — I. Pupiano, continued› · col 401

(continued) suorum pag. 493 suspicatur legi heic posse Pupienus, quia in Historia Augusta invenit plures ita nominatos. (Crediderim Pupianum invidisse Cypriano Caecilii nomen et per contemptum Thascii titulo salutasse, quo inter gentiles noscebatur. Oxon.)

(Baluze) ‹lemma: Minora› · col 401 Minora. Codex Carnotensis, minima.

"Lesser things." The Chartres codex: "the least things."

(Baluze) ‹lemma: II. — Fides vero sincera› · col 401 II. — Fides vero sincera. Codex sancti Arnulphi: Fides vero incerta sit veritatis, nisi alius sit praedicator et testis.

§2. "But sincere faith." The codex of Saint Arnulf: "But the faith of truth would be uncertain, unless there were another to proclaim and witness."

(Baluze) ‹lemma: Testis est de me› · col 401 Testis est de me. Codex Fuxensis, testificat de me.

"Is witness of me." The Foix codex: "testifies of me."

(Baluze) ‹lemma: Fidei suae viribus› · col 401 Fidei suae viribus. Ita legi in undecim antiquis exemplaribus et in editionibus Manutii et Morellii. Spirensis, Veneta vetus, Erasmica, et alia quinque exemplaria vetera habent Dei juribus, haud dubie per errorem librariorum. Nam saepe in antiquis codicibus manuscriptis vidi scriptum juribus pro viribus et e converso.

"By the strength of its faith." So I read it in eleven ancient copies and in the editions of Manutius and Morel. The Speyer, the old Venetian, Erasmus's, and five other old copies have "by the rights of God," doubtless through the copyists' error. For I have often seen "juribus" written for "viribus" in ancient manuscript codices, and the reverse.

(Baluze) ‹lemma: III. — Quia et Dominus› · cols 401–402 III. — Quia et Dominus. Codex sancti Arnulphi, quia et Apostoli humiles fuerunt.

§3. "Because the Lord too." The codex of Saint Arnulf: "because the Apostles too were humble."

(Baluze) ‹lemma: Exerere› · col 402 Exerere. Idem codex experiri.

"To put himself forth." The same codex: "to make trial."

(Baluze) ‹lemma: Populum› · col 402 Populum. Retinui hanc lectionem, quia convenit cum pluribus antiquis codicibus, et quia ita legitur in Epistola LV, pag. 81, et in Epistola LXV, pag. 115. Et tamen plebis tuae scriptum est in duodecim vetustis exemplaribus nostris et in septem Anglicanis, in veteribus editionibus, et etiam in Manutiana et Morelliana.

"The people" (populum). I kept this reading because it agrees with most ancient codices, and because it is read so in Letter 55, page 81, and in Letter 65, page 115. And yet "of your people" (plebis tuae) is written in twelve of our old copies and in seven English ones, in the old editions, and also in Manutius's and Morel's.

(Baluze) ‹lemma: Persecutio enim› · col 402 Persecutio enim. Codex sancti Arnulphi: Persecutio enim te venientem ad summam.

"For the persecution." The codex of Saint Arnulf: "For the persecution (brought) you, coming, to the height."

(Baluze) ‹lemma: IV. — Me autem› · col 402 IV. — Me autem. Multum variant in hoc loco libri veteres. In Divionensi quippe, in Metensi sancti Arnulphi, et In Lamoniano scriptum est: Me autem proscriptionis honore depressit, cum magis publice legeretur: Si quis de bonis Caecilii Cypriani episcopi. Sic etiam fere unus meus vetus. Unus Remigianus sic: Me autem cum proscriptio Caecilii Cypriani legeretur, (continues)

§4. "But me." The old books vary much in this place. For in the Dijon codex, in the Metz codex of Saint Arnulf, and in the Lamoignon it is written: "But me it pressed down with the honour of proscription, when it was rather read out publicly: If anyone (holds) any of the goods of Caecilius Cyprian the bishop." So too, roughly, one old codex of mine. One Remigius codex thus: "But me, when the proscription of Caecilius Cyprian was read out," (continues)

(printed under page 194)

Page

running head: EPISTOLA LXIX. 402
marginal letters: A bere, quia et Dominus; B cit: Non te spreverunt; C cerdotalis nominis cogitans; D et Apostoli humiles fuerunt (beside the Baluze notes, not the text)
old-edition numerals: 122 after diligebas
misprints kept as printed: "III Reg. VII, 7" (for I Reg. VIII, 7; the English gives 1 Sam. 8:7)

PL 4:403

proscriptionis onere depressit, cum publice legeretur: « Si quis tenet vel possidet de bonis Caecilii Cypriani episcopi Christianorum; » ut etiam qui non credebant Deo episcopum constituenti, vel diabolo crederent episcopum proscribenti. Nec haec jacto, sed dolens profero, cum te judicem Dei constituas et Christi, qui dicit ad Apostolos, ac per hoc ad omnes praepositos qui Apostolis vicaria ordinatione succedunt: Qui audit vos, me audit; et qui me audit, audit eum qui me misit. Et qui rejicit vos, me rejicit et eum qui me misit (Luc. XI).

weighed down with the burden of proscription, when it was publicly read out: "If anyone holds or possesses any of the goods of Caecilius Cyprian, bishop of the Christians"; so that even those who did not believe God when He appointed a bishop might at least believe the devil when he proscribed a bishop. Nor do I boast of these things, but I bring them forward in sorrow, since you set yourself up as judge of God and of Christ, Who says to the Apostles, and through this to all the prelates who succeed the Apostles by vicarious ordination: He who hears you hears Me; and he who hears Me hears Him Who sent Me. And he who rejects you rejects Me and Him Who sent Me (Luke 10:16).

V. Inde enim schismata et haereses obortae sunt et oriuntur, dum episcopus, qui unus est et Ecclesiae praeest, superba quorumdam praesumptione contemnitur, et homo dignatione Dei honoratus indignus hominibus judicatur. Quis enim hic est superbiae tumor, quae arrogantia animi, quae mentis inflatio, ad cognitionem suam praepositos et sacerdotes vocare, ac nisi apud te purgati fuerimus et sententia tua absoluti, ecce jam sex annis nec fraternitas habuerit episcopum, nec plebs praepositum, nec grex pastorem, nec Ecclesia gubernatorem, nec Christus antistitem, nec Deus sacerdotem. Subveniat Popianus et sententiam dicat et judicium Dei et Christi in acceptum referat, ne tantus fidelium numerus, qui sub nobis arcessitus est, sine spe salutis et pacis exisse videatur, nec novus credentium populus nullam per nos consecutus esse Baptismi et Spiritus sancti gratiam

V. For it is from this that schisms and heresies have arisen and do arise, when the bishop, who is one and presides over the Church, is despised by the proud presumption of certain people, and a man honoured by the favour of God is judged unworthy by men. For what swelling of pride is this, what arrogance of spirit, what inflation of mind, to summon prelates and priests to one's own hearing, and, unless we have been cleared before you and absolved by your sentence, behold, for six years now the brotherhood will have had no bishop, nor the people a prelate, nor the flock a shepherd, nor the Church a governor, nor Christ a high priest, nor God a priest. Let Pupianus come to the rescue and pronounce sentence and ratify the judgement of God and of Christ, lest so great a number of the faithful, who have been called under us, should seem to have departed without hope of salvation and peace, and lest the new people of believers, as having obtained through us no grace of Baptism and of the Holy Spirit,

Editors' notes and page, col. 403

Footnotes

(Reading note: the left foot image is faded in places; letters supplied from context are in the transcription silently where the word is certain, and a few uncertain spots are marked [?].) LECTIONES VARIANTES. (printed under page 195)

(a) ‹anchor: not visible on the page foot› · call in col 403

Credebat... crederet Bod. 1, 2. Lam. Ebor. Lin. NC. 1, 2.

"He believed... he should believe": Bodleian 1, 2; Lambeth; York; Lincoln; New College 1, 2.

(printed under page 195)

(b) ‹anchor: not visible on the page foot› · call in col 403

Spiritus sanctus antistitem Lin.

"The Holy Spirit (does not make) the bishop": Lincoln.

(printed under page 195)

Novus credentium Bod. 1, 2. Lam. Ebor. Lin. NC., 1, 2.

"The new (number) of believers": Bodleian 1, 2; Lambeth; York; Lincoln; New College 1, 2.

(printed under page 195)

Page

running head: 403 DIVI CYPRIANI
marginal letters: A proscriptionis onere depressit; B hominibus judicatur. Quis enim; C ‹Variae lectiones, beside "Spiritus sanctus antistitem Lin."›; D ‹Baluze notes, beside "exemplarium. Nos secuti sumus"›
old-edition numerals: (none)
other: reference printed (Luc. XI) [reads xi], the passage is Luke 10:16; name appears to print Popianus (type blurred; addressee is Florentius Pupianus); last word gra- hyphenated across the column break (gratiam); page-foot Lectiones variae and Steph. Baluzii Notae not set (later pass)

PL 4:404

judicetur, ne tot lapsis et poenitentibus pax data et communicatio nostra examinatione concessa judicii tui auctoritate solvatur. Annue aliquando et dignare pronuntiare de nobis et episcopatum nostrum cognitionis tuae auctoritate firmare, ut Deus et Christus ejus agere tibi gratias possint quod per te sit antistes et rector altari eorum pariter et plebi restitutus.

should be judged, lest the peace given to so many lapsed and penitent, and our communion granted after examination, be dissolved by the authority of your judgement. Consent at last, and deign to pronounce concerning us and to confirm our episcopate by the authority of your inquiry, so that God and His Christ may be able to give you thanks, because through you a bishop and ruler has been restored to Their altar and to Their people alike.

VI. Apes habent regem et ducem pecudes, et ei fidem servant: latrones mancipi obsequio pleno humilitatis obtemperant. Quanto simpliciores et meliores vobis sunt brutae pecudes et muta animalia, et cruenti licet ac furentes inter gladios atque inter arma praedones? Praepositus illic agnoscitur et timetur quem non sententia divina constituit, sed in quem factio perdita et nocens caterva consensit.

VI. Bees have a king, and cattle have a leader, and they keep faith with him; robbers obey their chief with a compliance full of humility. How much simpler and better than you are the brute cattle and the dumb animals, and the robbers too, bloody and raging though they are among swords and among weapons? There the one set over them is acknowledged and feared, whom no divine sentence appointed, but on whom an abandoned faction and a guilty band agreed.

VII. Dixisti sane scrupulum tibi esse tollendum de animo, in quem incidisti. Incidisti, sed tua credulitate irreligiosa; incidisti, sed tua mente et voluntate sacrilega, dum incesta, dum impia, dum nefanda contra fratrem, contra sacerdotem facile audis, libenter credis, aliena mendacia quasi propria et privata defendis; nec recordaris scriptum esse: Sepi aures tuas spinis, et noli audire linguam nequam (Eccli. XXVIII, 28). Et iterum: Malus obaudit linguae iniquorum, justus autem non intendit labiis mendacibus (Prov. XVII, 4). Quare in hunc scrupulum non inciderunt martyres sancto Spiritu pleni et ad conspectum

VII. You said, indeed, that the scruple into which you have fallen must be removed from your mind. You have fallen into it, but by your irreligious credulity; you have fallen into it, but by your sacrilegious mind and will, while you readily hear unchaste, impious and unspeakable things against a brother, against a priest, willingly believe them, and defend the lies of others as if they were your own and private; nor do you remember that it is written: Hedge your ears with thorns, and do not listen to a wicked tongue (Sir. 28:28). And again: The evil man listens to the tongue of the unrighteous, but the just man does not attend to lying lips (Prov. 17:4). Why did the martyrs not fall into this scruple, full of the Holy Spirit and, to the sight

Editors' notes and page, col. 404

Footnotes

(d) ‹anchor: not visible on the page foot› · call in col 404

Et fidem servant latrones, mancipi Oxon. Mancipia Lam. Bod., 1, 2. Ebor. NC. 1.

"And robbers keep faith with their chief" (mancipi): Oxford edition. "Slaves" (mancipia): Lambeth; Bodleian 1, 2; York; New College 1.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: IV. — Me autem, continued› · col 403

(continued) Si quis tenet possidet. honore depressit. cum magis publice legeretur: Si quis tenet de bonis Caecilii Cypriani episcopi Christianorum, proscribatur, ut etiam, etc.

(Baluze) ‹lemma: Onere› · col 403 Onere. Sex libri nostri veteres duo Anglicani, et Veronensis habent honore, ut in locis paulo ante laudatis [?] terrore. Vide observationes Rigaltii.

"With a burden." Six of our old books, two English ones, and the Verona codex have "with honour," as in the places cited a little before; [one?] "with terror." See Rigault's observations.

(Baluze) ‹lemma: Episcopi Christianorum› · col 403 Episcopi Christianorum. Erasmi editio addit proscribatur. Quod ego nuspiam inveni quam in Remigiano quem paulo ante laudavi. Sed illic omnia sunt valde confusa et perturbata.

"Bishop of the Christians." Erasmus's edition adds "let him be proscribed." This I found nowhere but in the Remigius codex I cited a little before. But there everything is very confused and disordered.

(Baluze) ‹lemma: Vicaria ordinatione› · col 403 Vicaria ordinatione. Vide notas nostras ad Lupum Ferrariensem pag. 422, 425, 427.

"By a substitute ordination." See our notes on Lupus of Ferrières, pages 422, 425, 427.

(Baluze) ‹lemma: V. — Inde enim› · col 403 V. — Inde enim. Veteres editiones et Morelliana et octo vetera exemplaria habent: Unde enim schismata et haereses obortae sunt et oriuntur nisi dum episcopus. Nos secuti sumus auctoritatem plurium veterum exemplarium.

§5. "For from this." The old editions, Morel's, and eight old copies have: "For whence have schisms and heresies arisen and do arise, except while the bishop." We have followed the authority of the greater number of old copies.

(Baluze) ‹lemma: Indignus hominibus› · col 403 Indignus hominibus. Hanc lectionem confirmant undecim libri veteres et editiones Manutii et Morellii. At antiquae et duo libri manuscripti praeferunt ab indignis hominibus. Sic Paulinus episcopus Trevirensis indignus Ecclesia ab episcopis Arrianis judicatus est, ut monuimus ad Lupum Ferrariensem, pag. 486.

"Unworthy by men." Eleven old books and the editions of Manutius and Morel confirm this reading. But the ancient (editions) and two manuscript books give "by unworthy men." So Paulinus, bishop of Trier, was judged unworthy of the Church by Arian bishops, as we noted on Lupus of Ferrières, page 486.

(Baluze) ‹lemma: Nec fraternitas› · col 403 Nec fraternitas. Codex Fuxensis, nec clerus habuerit episcopum. Quam lectionem ego lubenter praeferrem, si plurium veterum librorum auctoritate niteretur.

"Nor the brotherhood." The Foix codex: "nor would the clergy have had a bishop." I would gladly prefer that reading if it rested on the authority of more old books.

(Baluze) ‹lemma: Et communicatio› · col 403 Et communicatio. Quatuor libri veteres, et lege communicationis tradita.

"And communion." Four old books: "and the law of communion having been handed down."

(Baluze) ‹lemma: Cognitionis tuae auctoritate› · cols 403–404 Cognitionis tuae auctoritate. Tres libri veteres, cognitionis tuae judicio reformare. Duo alii, cognitionis tuae vigore reformare. Ita etiam Sorbonicus, nisi quod in eo vox vigore excidit librario. In Thuano scriptum est cognitionis tuae victore formare. In Lamoniano cognitionis tuae victorem Quae omnia videntur innuere legendum forteam esse cognitionis tuae vigore.

"By the authority of your inquiry." Three old books: "to reform by the judgement of your inquiry." Two others: "to reform by the force of your inquiry." So too the Sorbonne codex, except that in it the word "force" slipped from the copyist. In the de Thou codex is written "to form by the victor of your inquiry." In the Lamoignon, "the victor of your inquiry." All of which seem to hint that one should perhaps (printed "forteam") read "by the force of your inquiry."

(Baluze) ‹lemma: VI. — Et ducem pecudes› · col 404 VI. — Et ducem pecudes. Quidam libri veteres istic omittunt vocem pecudes, et judicem scriptum habent pro ducem.

§6. "And cattle their leader." Some old books here omit the word "cattle," and have "judge" written for "leader."

(Baluze) ‹lemma: Latrones mancipi› · col 404 Latrones mancipi. Id est principi, duci suo, seu praeposito, ut dicet paulo post Cyprianus. Lucifer Calaritanus, in Apologia secunda pro sancto Athanasio: Ex fructibus tuis, Imperator Constanti, non esse Christianus sed plane manceps latronum esse cognosceris. Mancipem operarum dixit Suetonius in Vespasiano eum qui ex Umbria in Sabinis ad culturam agrorum quotannis commeare solebat. Prudentius in Carmine de sancto Vincentio martyre custodem carceris vocat mancipem: Tum ipse manceps carceris et vinculorum janitor. Cicero lib. I Officiorum: Etiam leges latronum esse dicuntur quibus pareant, quas observent. Item in Oratione pro domo sua: Postremo ne in praedae quidem societate mancipem aut praedonem factum reperire potest. Caelius Calcagninus lib. I, Epist. 21, mancipes interpretatur, conductores redemptoresque vectigalium. Vide Jacobi Gothofredi notas ad librum primum Tertulliani, ad Nationes cap. 9.

"Robbers (keep faith) with their chief." That is, with their prince, their leader, or their head, as Cyprian will say a little after. Lucifer of Cagliari, in the second Apology for Saint Athanasius: "From your fruits, Emperor Constantius, you are known to be no Christian, but plainly a chief of robbers." Suetonius in the Vespasian called "manceps of labourers" the man who used to come every year from Umbria into the Sabine country to work the fields. Prudentius, in his Poem on Saint Vincent the martyr, calls the keeper of the prison "manceps": "Then the master of the prison himself, the doorkeeper of the chains." Cicero, book I of the Offices: "Even robbers are said to have laws which they obey, which they keep." Likewise in the Speech on his House: "Finally, he cannot find that he was made a partner or a plunderer even in a fellowship of plunder." Celio Calcagnini, book I, Letter 21, interprets "mancipes" as contractors and farmers of the revenues. See Jacques Godefroy's notes on the first book of Tertullian, To the Nations, chapter 9.

(Baluze) ‹lemma: Quanto simpliciores› · col 404 Quanto simpliciores. Quinque libri veteres habent: Quanto simpliciora et meliora vobis sunt bruta et crudeles ac furentes. In uno vero in quo eadem lectio reperitur scriptum, est muta pro bruta. Fuxensis: Quanto simpliciores et meliores bruta animalia.

"How much simpler." Five old books have: "How much simpler and better than you are the brutes, even cruel and raging ones." In one in which the same reading is found, "dumb" is written for "brute." The Foix codex: "How much simpler and better are the brute animals."

(printed under page 195)

Page

running head: DIVI CYPRIANI 401 (column number as printed looks like 401, probably a damaged 404)
marginal letters: A ‹tiam judicetur, ne tot lapsis›; B ‹factio perdita et nocens caterva›; C ‹Lam. Bod., 1, 2. Ebor. NC. 1.› (in Variae lectiones); D ‹agrorum quotannis commeare solebat› (in Baluze notes)
old-edition numerals: 123 after ‹pleno›

PL 4:405

Dei et Christi ejus passione jam proximi, qui ad Cyprianum episcopum litteras de carcere direxerunt, sacerdotem Dei agnoscentes et contestantes ei. Quare in hunc scrupulum non inciderunt tot episcopi collegae mei, qui vel cum de medio recederent proscripti sunt, vel apprehensi in carcerem conjecti et in catenis fuerunt, aut qui, in exilium relegati, illustri itinere ad Dominum profecti sunt, aut qui quibusdam locis animadversi coelestes coronas de Domini clarificatione sumpserunt. Quare in hunc scrupulum non inciderunt de plebe ista nostra quae apud nos est, et nobis de Dei dignatione commissa est, tot confessores quaestionati et torti et insignium vulnerum et cicatricum memoria gloriosi, tot virgines integrae, tot laudabiles viduae, ecclesiae denique universae per totum mundum nobiscum unitatis vinculo copulatae? Nisi si omnes isti communicantes mecum, secundum quod scripsisti, polluto nostro ore polluti sunt et spem vitae aeternae communicationis nostrae contagione perdiderunt. Pupianus solus integer, inviolatus, sanctus, pudicus, qui nobis miscere se noluit, in paradiso atque in regno coelorum solus habitabit.

of God and of His Christ already near through their passion, who sent letters from prison to Cyprian the bishop, acknowledging him as priest of God and bearing witness to him. Why did so many bishops, my colleagues, not fall into this scruple, who either were proscribed when they withdrew from the midst, or, being seized, were cast into prison and were in chains, or who, banished into exile, set out to the Lord by an illustrious journey, or who, put to death in certain places, received heavenly crowns from the glorifying of the Lord? Why did there not fall into this scruple, from this people of ours which is with us and has been entrusted to us by the condescension of God, so many confessors, put to the question and tortured and glorious in the memory of signal wounds and scars, so many virgins undefiled, so many praiseworthy widows, and finally all the churches throughout the whole world joined with us by the bond of unity? Unless all these who communicate with me, according to what you have written, have been polluted by our polluted mouth and have lost the hope of eternal life through the contagion of our communion. Pupianus alone, intact, inviolate, holy, chaste, who would not mingle himself with us, will dwell alone in paradise and in the kingdom of heaven.

VIII. Scripsisti quoque quod Ecclesia nunc propter me portionem sui in disperso habeat, quando omnis Ecclesiae populus et collectus sit et adunatus et individua concordia sibi junctus, soli illi foris remanserint qui, etsi intus essent, ejiciendi fuerant, nec patiatur Dominus, populi sui protector et tutor, triticum de area sua diripi, sed solae possint paleae de Ecclesia separari, quando et Apostolus dicat: Quid enim si exciderunt a fide quidam illorum?

VIII. You have also written that the Church now, on account of me, has a portion of itself scattered, when the whole people of the Church is both gathered and united and joined to itself in undivided concord, and only those have remained outside who, even if they were within, ought to have been cast out; nor does the Lord, the protector and guardian of His people, allow the wheat to be snatched from His threshing floor, but only the chaff can be separated from the Church, since the Apostle too says: For what if some of them have fallen away from the faith?

Editors' notes and page, col. 405

Footnotes

LECTIONES VARIANTES. (printed under page 196)

(a) ‹anchor: not visible on the page foot› · call in col 405

Recesserunt Bod. 1.

"Withdrew": Bodleian 1.

(printed under page 196)

(b) ‹anchor: not visible on the page foot› · call in col 405

Nisi omne Lam. Ebor. Lin. Bod. 2. NC. 1.

"Unless every": Lambeth; York; Lincoln; Bodleian 2; New College 1.

(printed under page 196)

Imus Rigalt. contra mss. et edd.

"We go": Rigault, against the manuscripts and editions.

(printed under page 196)

Page

running head: 405 EPISTOLA LXI[...] (cut off at the image edge)
marginal letters: A ‹spectum Dei et Christi›; B ‹tum mundum nobiscum unitatis›; C ‹cat : Quid enim si exciderunt›; D ‹tuos et redemptos sanguine› (in the Baluze notes, not set)
old-edition numerals: (none)

PL 4:406

Numquid infidelitas illorum fidem Dei evacuavit? Absit. Est enim Deus verax, omnis autem homo mendax (Rom. III, 3, 4). Et Dominus quoque in Evangelio, cum eum loquentem discipuli derelinquerent, conversus ad duodecim dixit: Numquid et vos vultis ire? Respondit ei Petrus dicens: Domine, ad quem ibimus? Verbum vitae aeternae habes: et nos credimus et cognovimus quoniam tu es Filius Dei vivi (Joan. VI, 67). Loquitur illic Petrus, super quem aedificanda fuerat Ecclesia, Ecclesiae nomine docens et ostendens quia, etsi contumax ac superba obaudire nolentium multitudo discedat, Ecclesia tamen a Christo non recedit, et illi sunt Ecclesia plebs sacerdoti adunata et pastori suo grex adhaerens. Unde scire debes episcopum in Ecclesia esse et Ecclesiam in episcopo, et si quis cum episcopo non sit, in Ecclesia non esse; et frustra sibi blandiri eos qui pacem cum sacerdotibus Dei non habentes obrepunt et latenter apud quosdam communicare se credunt, quando Ecclesia, quae catholica et una est, scissa non sit neque divisa, sed sit utique connexa et cohaerentium sibi invicem sacerdotum glutino copulata.

Has their unbelief made void the faithfulness of God? Far from it. For God is true, but every man a liar (Rom. 3:3–4). And the Lord also in the Gospel, when the disciples were deserting Him as He spoke, turned to the twelve and said: Do you also wish to go? Peter answered Him, saying: Lord, to whom shall we go? Thou hast the word of eternal life; and we believe and have known that Thou art the Son of the living God (John 6:67). There Peter speaks, upon whom the Church was to be built, teaching and showing in the name of the Church that, even if a stubborn and proud multitude of those unwilling to obey departs, yet the Church does not withdraw from Christ, and those are the Church who are a people united to the priest and a flock cleaving to its shepherd. Hence you ought to know that the bishop is in the Church and the Church in the bishop, and that if anyone is not with the bishop, he is not in the Church; and that those flatter themselves in vain who, not having peace with the priests of God, creep in and believe that they secretly hold communion with certain people, since the Church, which is catholic and one, is not torn nor divided, but is indeed connected and joined together by the glue of priests cohering with one another.

IX. Quamobrem, frater, si majestatem Dei, qui sacerdotes ordinat, cogitaveris; si Christum, qui arbitrio et nutu ac praesentia sua et praepositos ipsos et Ecclesiam cum praepositis gubernat; aliquando respexeris, si de innocentia sacerdotum, non humano odio, sed divino judicio credideris, si temeritatis et superbiae atque insolentiae tuae agere vel sero poenitentiam coeperis, si Deo et Christo ejus, quibus servio et quibus puro atque immaculato ore sacrificia

IX. Wherefore, brother, if you consider the majesty of God, Who ordains priests; if you at some time look to Christ, Who by His will and nod and presence governs both the prelates themselves and the Church together with the prelates; if you believe concerning the innocence of priests not by human hatred but by divine judgement; if you begin, even late, to do penance for your rashness and pride and insolence; if to God and His Christ, Whom I serve and to Whom with pure and spotless mouth sacrifices

Editors' notes and page, col. 406

Footnotes

(d) ‹anchor: not visible on the page foot› · call in col 406

Verba vitae Oxon.

"Words of life": Oxford edition.

(printed under page 196)

(e) ‹anchor: si Christum› · call in col 406

Ordinat Christi Lam. Lin. Ebor. NC. 1. Bod. 1. Spir. Innom.

"Ordains, of Christ": Lambeth; Lincoln; York; New College 1; Bodleian 1; Speyer; the anonymous edition.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: VII. — Tot episcopi› · col 405 VII. — Tot episcopi. Revocavi lectionem veterum editionum, quae confirmatur auctoritate veterum exemplarium. Manutius et Morellius posuerunt coepiscopi. Quae lectio reperitur in septem antiquis codicibus.

§7. "So many bishops." I have restored the reading of the old editions, which is confirmed by the authority of the old copies. Manutius and Morel put "fellow bishops." That reading is found in seven ancient codices.

(Baluze) ‹lemma: Quaestionati› · col 405 Quaestionati. Id est quaestioni appliciti. Carnifices vocantur quaestionarii in veteri versione concilii Ephesini et apud Marium Mercatorem. Vide supra, p. 408.

"Put to the question." That is, subjected to torture. Executioners are called "quaestionarii" in the old version of the council of Ephesus and in Marius Mercator. See above, p. 408.

(Baluze) ‹lemma: Solus integer› · col 405 Solus integer. Sic Hieronymus in Epistola ad Pammachium, alloquens Joannem Hierosolymitanum, ait: Tu beatissimus Papa et fastidiosus antistes, solus dives, solus sapiens, solus nobilis ac disertus, conservos tuos et redemptos sanguine Domini tui rugatu fronte et obliquis oculis despicis. Contrario sensu Socrates apud Apuleium in libro primo Metamorphoseon vocatur integer, sanus, incolumis.

"Alone sound." So Jerome, in the Letter to Pammachius, addressing John of Jerusalem, says: "You, most blessed Pope and fastidious prelate, alone rich, alone wise, alone noble and eloquent, look down with wrinkled brow and sidelong eyes on your fellow servants, redeemed by the blood of your Lord." In the opposite sense Socrates in Apuleius, in the first book of the Metamorphoses, is called "integer," sound, unharmed.

(Baluze) ‹lemma: VIII. — Ejiciendi forent› · col 405 VIII. — Ejiciendi forent. Rufinus in Psal. XXIV, loquens de hujusmodi hominibus, ait: Non solum enim foris, sed etiam in ipsa intus Ecclesiae communione non desunt inimici.

§8. "Were to be cast out." Rufinus on Psalm 24, speaking of men of this kind, says: "For not only outside, but within, in the very communion of the Church, enemies are not lacking."

(Baluze) ‹lemma: Aedificanda› · col 405 Aedificanda. Sic omnino scribendum est. Nondum enim cum haec dicta a Petro sunt, Christus ei sponsionem fecerat de aedificanda super ipsum Ecclesia. Hanc autem lectionem praeferunt plures antiqui codices et veteres editiones. Vide annotationes Erasmi in caput XVI Matthaei.

"To be built." So it must certainly be written. For when these words were spoken by Peter, Christ had not yet made him the promise about the Church to be built upon him. This reading, moreover, is given by most ancient codices and by the old editions. See Erasmus's annotations on chapter 16 of Matthew.

(Baluze) ‹lemma: Ecclesiae nomine› · col 405 Ecclesiae nomine. Quia Petrus gerebat totius Ecclesiae figurata generalitate personam, ut ait Augustinus. Inutiliter se torquent qui argumentum hoc alio transferre conantur.

"In the name of the Church." Because Peter bore the person of the whole Church in a figured universality, as Augustine says. They torment themselves to no purpose who try to turn this argument elsewhere.

(Baluze) ‹lemma: Obaudire nolentium› · col 406 Obaudire nolentium. Ita veteres editiones et quatuor libri veteres. Ita etiam apud Nicolaum de Cusa lib. XI, cap. 14 de Concordantia Ecclesiae Catholicae. Manutius posuit volentium. Quod etiam placuit Morellio, Pamelio, et Rigaltio, qui tamen in Erratis annotavit legendum esse nolentium. Id vero non animadverterunt Angli, qui alioqui fere semper sequuntur editionem Rigaltii. Posuerunt enim in sua volentium. Reinhartus amplexus est emendationem Rigaltii. Haec autem est vera lectio. Alia ferri non potest.

"Of those unwilling to obey." So the old editions and four old books. So too in Nicholas of Cusa, book XI, chapter 14, On the Concordance of the Catholic Church. Manutius put "of those willing." This also pleased Morel, Pamelius and Rigault, who however noted in his Errata that "nolentium" should be read. The English editors did not notice this, though otherwise they nearly always follow Rigault's edition; for they put "volentium" in theirs. Reinhart adopted Rigault's emendation. And this is the true reading. The other cannot be borne.

(Baluze) ‹lemma: Scire debes› · col 406 Scire debes. Apud Juonem parte V, cap. 360, et apud Gratianum VII, q. 1 citatur ex Epistola Cypriani ad Pupianum sive ad Papinianum, ut alii scripsere. Correctores Romani emendaverunt et monuerunt exstare in Epistola ad Florentium Pupianum. Ex hoc loco Joannes de Terre Cremata sumpsit argumentum invehendi in episcopos titulares, qui neque ecclesiam habent neque plebem, de quibus nos nuper nonnulla satis curiosa diximus lib. III, cap 19, Historiae Tutelensis. De his tollendis actum est anno 1547, die sabbati quinta Februarii in Concilio Tridentino, quod ab iis multa damna et incommoda sustineat Ecclesia et nullam vel modicam utilitatem recipit, ut ex codice MS. archivi Vaticani docuit Odoricus Raynaldus an. 1547, §. 76. De iis etiam tollendis actum postremo est ad relationem illustrissimi viri Francisci Bosqueti episcopi Lodovensis anno 1656, in conventu Ecclesiae Gallicanae. Vide Acta, pag. 300, 344.

"You ought to know." In Ivo (printed "Juonem"), part V, chapter 360, and in Gratian, causa VII, question 1, it is cited from Cyprian's Letter to Pupianus, or to Papinianus, as others wrote. The Roman Correctors emended it and noted that it stands in the Letter to Florentius Pupianus. From this place Juan de Torquemada took an argument for inveighing against titular bishops, who have neither church nor people, about whom we lately said some rather curious things in book III, chapter 19, of the History of Tulle. Their abolition was discussed in the year 1547, on Saturday the fifth of February, at the Council of Trent, since the Church suffers many losses and inconveniences from them and receives no, or slight, benefit, as Odorico Raynaldi showed from a manuscript codex of the Vatican archive, year 1547, § 76. Their abolition was also discussed lastly on the report of the most illustrious François Bosquet, bishop of Lodève, in the year 1656, in the assembly of the Gallican Church. See the Acts, pages 300, 344.

(Baluze) ‹lemma: Episcopum in Ecclesia› · col 406 Episcopum in Ecclesia. Certissimum est episcopum (continues)

"The bishop in the Church." It is most certain that the bishop (continues)

(printed under page 196)

Page

running head: EPISTOLA LXIX. 406
marginal letters: A Numquid infidelitas illorum; B et si quis cum episcopo non sit; C vio et quibus puro atque; D apud Gratianum VII, q. 1 citatur (in Baluze's notes at page foot)
old-edition numerals: 125 after cohaerentium

PL 4:407

et in persecutione pariter et in pace indesinenter offero, plenissime satisfeceris, communicationis tuae poterimus habere rationem, manente tamen apud nos divinae censurae respectu et metu, ut prius Dominum meum consulam an tibi pacem dari et te ad communicationem Ecclesiae suae admitti sua ostensione et admonitione permittat.

and in persecution alike and in peace I unceasingly offer, you make satisfaction most fully, we shall be able to take account of communion with you, while regard for and fear of the divine judgement nonetheless remain with us, so that I may first consult my Lord whether He permits, by His own showing and admonition, peace to be given to you and you to be admitted to the communion of His Church.

X. Memini enim quid jam mihi sit ostensum, immo quid sit servo obsequenti et timenti de Dominica et Divina auctoritate praeceptum; qui, inter caetera quae ostendere et revelare dignatus est, et hoc addidit: « Itaque qui Christo non credit sacerdotem facienti, et postea credere incipiet sacerdotem vindicanti. » Quamquam sciam somnia ridicula et visiones ineptas quibusdam videri, sed utique illis qui malunt contra sacerdotes credere quam sacerdoti. Sed nihil mirum, quando de Joseph fratres sui dixerunt: Ecce somniator ille venit: nunc ergo venite, occidamus illum (Gen. XXXVII, 19, 20), et somniator postea quod somniaverat consecutus sit, et occisores ac venditores confusi sint; ut qui verbis prius non credidissent, factis postmodum crederent. De iis autem quae tu egisti vel in persecutione vel in pace stultum est ut velim te judicare, quando tu magis judicem te nostri constitueris. Haec pro animi mei pura conscientia et pro Domini et Dei mei fiducia rescripsi. Habes tu litteras meas, et ego tuas. In die judicii ante tribunal Christi utrumque recitabitur.

X. For I remember what has already been shown to me, indeed what has been commanded by the Lord's and divine authority to a servant who obeys and fears; and He, among the other things which He deigned to show and reveal, added this as well: "Therefore whoever does not believe Christ when He makes a bishop will afterwards begin to believe Him when He avenges the bishop." Although I know that dreams seem ridiculous and visions foolish to some, yet certainly to those who prefer to believe against bishops rather than to believe a bishop. But it is no wonder, since his brothers said of Joseph: Behold, that dreamer comes: now therefore come, let us kill him (Gen. 37:19–20), and the dreamer afterwards attained what he had dreamed, and the killers and sellers were confounded; so that those who had not at first believed words afterwards believed deeds. But as for the things which you have done, whether in persecution or in peace, it is foolish that I should wish to judge you, since you have rather set yourself up as our judge. These things I have written back out of the pure conscience of my mind and out of trust in my Lord and God. You have my letter, and I have yours. On the day of judgement, before the tribunal of Christ, both will be read out.

Editors' notes and page, col. 407

Footnotes

LECTIONES VARIANTES. (printed under page 197)

(a) ‹anchor: quid sit servo› · call in col 407

Quid servo Oxon.

"What to the servant": Oxford edition.

(printed under page 197)

(b) ‹anchor: non credit› · call in col 407

Crederet Impr.

"Should believe": the printed editions.

(printed under page 197)

Incipit Rigalt.

"Begins": Rigault.

(printed under page 197)

(d) ‹anchor: utrumque recitabitur› · call in col 407

Utraeque recitabuntur Oxon.

"Both (letters) will be read out": Oxford edition.

STEPH. BALUZII NOTAE. (Baluze) ‹lemma: Episcopum in Ecclesia, continued› · col 407

(continued) in Ecclesia esse et Ecclesiam in episcopo. Ecclesia enim est plebs sacerdoti adhaerens. Fuit quidam scriptor non incelebris qui desinente Christi saeculo XVI, ita explicaret hunc Cypriani locum ac si Cyprianus sensisset summum Pontificem esse supra concilium, cum tamen nulla istic mentio fiat Episcopi Romani neque concilii. Sic saepe fit ut zelus abripiat homines in opiniones detortas.

(Baluze) ‹lemma: X. — Quid mihi sit ostensum› · col 407 X. — Quid mihi sit ostensum. Vetustis illis temporibus revelationes accipiebantur in somno, ut patet ex Tertulliano, Cypriano, Rufino, et aliis. Postea, cum Religio Christiana libertate integra fruebatur, Christus, beata virgo Maria, Petrus apostolus, et caeteri sancti se conspicuos praebuerunt piis et credulis hominibus et cum eis loquebantur facie ad faciem sicut amicus loqui solet ad amicum suum. Harum visionum infinita exstant exempla in Historia Ecclesiastica. Sanctus Vincentius Ferrarii Sermone in Octava Innocentium: Multa somnia sunt quae creduntur divinae revelationes et sunt illusiones. Vide supra, pag. 452.

§10. "What was shown to me." In those ancient times revelations were received in sleep, as is clear from Tertullian, Cyprian, Rufinus and others. Later, when the Christian religion enjoyed full freedom, Christ, the blessed Virgin Mary, Peter the apostle and the other saints showed themselves visibly to pious and credulous men and spoke with them face to face, as a friend is wont to speak to his friend. Of these visions countless examples survive in Church History. Saint Vincent Ferrer, in the Sermon on the Octave of the Innocents: "Many are the dreams that are believed to be divine revelations, and are illusions." See above, page 452.

(Baluze) ‹lemma: Somnia› · col 407 Somnia. Ammianus Marcellinus, lib. XV, tradit doctos quosdam doluisse quod apud Atlanteos nati non essent, ubi memorantur somnia non videri. Idem testatur Martianus Capella, lib. VI, in Descriptione interioris Africae.

"Dreams." Ammianus Marcellinus, book XV, reports that certain learned men grieved that they had not been born among the Atlantes, among whom dreams are said not to be seen. Martianus Capella attests the same, book VI, in the Description of inner Africa.

(Baluze) ‹lemma: Visiones ineptas› · cols 407–408 Visiones ineptas. Aelius Spartianus in Adriano, cum narrasset historiam de muliere quadam quae dicebat somnio se monitam ut insinuaret Adriano ne se occideret, addit Marium Maximum commemorare haec per simulationem facta. Nam ethnici multum tribuebant nocturnis illis visionibus, ut patet ex extrema parte Metamorphoseon Apuleii, ex libro secundo T. Livii, Valerio Maximo, et aliis. Quintilianus, lib. IV, cap. 2: Somniorum et superstitionum colores ipsa jam facilitate auctoritatem perdiderunt. Vide etiam Lactantium lib. II, cap. 8, et praefationem Nicolai Gerbelii ad librum Pastoris.

"Foolish visions." Aelius Spartianus, in the Hadrian, having told the story of a certain woman who said she had been warned in a dream to suggest to Hadrian that he not kill himself, adds that Marius Maximus records this as done by pretence. For the pagans attributed much to those nightly visions, as is clear from the last part of Apuleius's Metamorphoses, from the second book of Titus Livius, from Valerius Maximus and others. Quintilian, book IV, chapter 2: "The colourings of dreams and superstitions have by their very facility now lost their authority." See also Lactantius, book II, chapter 8, and Nikolaus Gerbel's preface to the book of the Shepherd.

(Baluze) ‹lemma: Utrumque recitabitur› · col 408 Utrumque recitabitur. Ita veteres editiones, duodecim libri nostri veteres, et unus Bodleianus. Manutius edidit: utraeque recitabuntur. Quamvis autem sciam lectionem illam extare in tribus antiquis exemplaribus et posse esse bonam, non dubito quin ea praeferenda sit quam retinui.

"Each will be read out." So the old editions, twelve of our old books, and one Bodleian. Manutius printed: "both (letters) will be read out." But though I know that reading stands in three ancient copies and can be good, I do not doubt that the one I kept is to be preferred.

(Baluze) ‹lemma: Epist. LXXI. — I.› · col 408 Epist. LXXI. — I. Hujus Epistolae prima editio debetur Erasmo, qui illam edidit anno 1519. Verum quia exstat extra ordinem Epistolarum, et posita est post libros Testimoniorum, post Epistolas ad Jubaianum et ad Pompeium, non animadvertens Eckius illam esse extra numerum Epistolarum, cum illius exemplar haberet, ex ea tamquam inedita fragmentum attulit in libro II, cap. 1, de Primatu Papae, et quaedam ejus verba describit ex libro II Augustini contra Donatistas, cap. 1. Emendavi illam collatione facta cum sexdecim codicibus antiquis.

Letter 71, §1. The first edition of this Letter is owed to Erasmus, who published it in 1519. But because it stands outside the order of the Letters, and is placed after the books of the Testimonies, after the Letters to Jubaianus and to Pompeius, Eck, not noticing that it was outside the number of the Letters, though he had a copy of it, brought a fragment from it as though unpublished in book II, chapter 1, On the Primacy of the Pope, and copies out some of its words from book II of Augustine against the Donatists, chapter 1. I have corrected it by a collation made with sixteen ancient codices.

(Baluze) ‹lemma: Quinto fratri› · col 408 Quinto fratri. Episcopum fuisse in Mauritania docebit sequens epistola.

"To brother Quintus." The following letter will show that he was a bishop in Mauretania.

(Baluze) ‹lemma: Lucianus› · col 408 Lucianus. Illum ego esse puto qui scripsit Epistolas XVI et XXI, cujus etiam mentio habetur in Epistola XXII.

"Lucian." I think he is the one who wrote Letters 16 and 21, who is also mentioned in Letter 22.

(Baluze) ‹lemma: In concilio› · col 408 In concilio. Vide Epistolam LXX ad Numidas.

"In council." See Letter 70, to the Numidians.

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