Migne Reading Room
PL 4 · cols. 1153–1190
Exhortatio S. Cypriani de poenitentia (cum dissertatione J. Trombelli)
Editors' preface
EXHORTATIO S. CYPRIANI DE POENITENTIA INCIPIT
Here begins the Exhortation of St Cyprian on Repentance.
Per poenitentiam posse omnia peccata dimitti ei qui ad Deum toto corde conversus sit.
That through penitence all sins can be forgiven to him who has turned to God with his whole heart.
In Psalmo octuagesimo octavo (v. 31): Si dereliquerint filii ejus legem meam, et in judiciis meis non ambulaverint, et mandata mea non custodierint, visitabo in virga iniquitates eorum et in verberibus peccata eorum: misericordiam autem meam non dispergam ab eis.
In the eighty-eighth Psalm (Ps. 88:31): If his sons forsake my law, and do not walk in my judgements, and do not keep my commandments, I will visit their iniquities with the rod and their sins with stripes: but my mercy I will not scatter from them.
Item apud Isaiam (XXX, 15): Sicut dicit Dominus sanctus Israel: Cum conversus ingemueris, tunc salvus eris et scies ubi fueris.
Likewise in Isaiah (Isa. 30:15): Thus says the Lord, the Holy One of Israel: When you have turned back and groaned, then you will be saved and will know where you have been.
Item illic (XXX, 1): Vae filii desertionis, dicit Dominus: Fecistis consilium non per me, et sponsionem meam non per spiritum meum, adjicere peccatum super peccatum.
Likewise there (Isa. 30:1): Woe, sons of desertion, says the Lord: you have made a plan not through me, and my covenant not through my Spirit, to add sin upon sin.
Item apud Jeremiam (II, 25): Avertere pedem tuum ab aspera via, et faciem tuam a siti. Illa vero dixit: Confortabor: volo: quia diligebat alienos, et ibat post illos.
Likewise in Jeremiah (Jer. 2:25): Turn away your foot from the rough road, and your face from thirst. But she said: I will take strength; I will: for she loved strangers, and went after them.
Item apud Isaiam (XXXI, 6): Convertimini, quia altam cogitationem cogitatis et iniquam.
Likewise in Isaiah (Isa. 31:6): Turn back, because you think a lofty and wicked thought.
Item illic (XLIII, 25): Ego sum, ego sum qui deleo injustitias tuas, et non recordabor: tu autem recordare, et judicemur simul: dic tu injustitias tuas prius.
Likewise there (Isa. 43:25): I am, I am He Who blots out your unrighteous deeds, and I will not remember: but you, remember, and let us be judged together: tell first your unrighteous deeds.
Item illic (LV, 6): Quaerite Deum, et cum inveneritis eum, invocate. At ubi appropinquavit vobis, derelinquat impius vias suas et vir iniquus cogitationes suas et convertatur ad Dominum, et misericordia ei praeparabitur, quia non multum remittit peccata vestra.
Likewise there (Isa. 55:6): Seek God, and when you have found Him, call upon Him. But when He has drawn near to you, let the ungodly man forsake his ways and the wicked man his thoughts, and let him turn to the Lord, and mercy will be prepared for him, because He does not remit your sins much.
Item illic (XLIV, 1): Recordare haec, Jacob et Israel, quia puer meus es. Vocavi te puerum meum: et tu Israel, noli oblivisci mei. Ecce enim abstersi sicut...... injustitias tuas et sicut imbrem peccata tua. Convertere ad me, et redimam te.
Likewise there (Isa. 44:1): Remember these things, Jacob and Israel, for you are my servant. I have called you my servant: and you, Israel, do not forget me. For behold, I have wiped away like ...... your unrighteous deeds, and like a shower your sins. Turn to me, and I will redeem you.
Item illic (XLVI, 8): In mente habete haec et gemite. Poenitemini qui seducti estis, convertimini corde ad me, ⟨e⟩t in mente habete priora saecula, quia ego Deus.
Likewise there (Isa. 46:8): Keep these things in mind and groan. Repent, you who have been led astray, turn to me with your heart, and keep in mind the former ages, for I am God.
Item illic (LIV, 8): Tempore pusillo dereliqui, et cum misericordia magna miserebor tui. In furore pusillo
Likewise there (Isa. 54:8): For a brief time I forsook [you], and with great mercy I will have mercy on you. In a brief fury
Editors' notes and page, col. 1153
Footnotes
(1) ‹anchor: not visible (call above the rendered foot)› · call in col 1153
Fortasse: exhortatio ad Poenitentiam.
Perhaps: "exhortation to penitence."
(printed under page 568)
(2) ‹anchor: Item apud Jeremiam (II, 25): Avertere› · call in col 1153
Ut puto, Averte.
As I think, "Averte" (turn away).
(printed under page 568)
(3) ‹anchor: Convertimini, quia› · call in col 1153
Qui, ut puto.
"Qui" (who), as I think.
(printed under page 568)
Page
- running head: 1153 EXHORTATIO S. CYPRIANI DE (cut off at the image edge)
- marginal letters: A ‹VII. Nec modica, me quidem judice›; B ‹Per poenitentiam posse omnia›; C ‹dixit: Confortabor: volo›; D ‹injustitias tuas et sicut imbrem›
- old-edition numerals: (none)
- other: a full-width band stands across cols 1153/1154 in mid-page; the paragraph above it in each column is the end of the previous work (another unit) and is not set here; the band itself (its title lines) was not set by the volunteer page: it is set at the head of the part (settle round 2)
- other: the column opens with the end of the previous work (another unit); not set here: the unit begins at Per poenitentiam posse
averti faciem meam abs te : in misericordia aeterna miserebor tui.
I turned away my face from you: in eternal mercy I will have mercy on you.
Item illic (LVII, 15) : Haec dixit Excelsus in excelsis habitans, in aeternum sanctus in sanctis, nomen est ei Dominus, excelsus in sanctis requiescens, et pupusillanimis dans animi aequitatem, et dans vitam contribulatis corde. Non in sempiternum irascor vobis, nec per omnia vindicabo in vos; spiritus enim a me prodiet et inspirationem omnem ego feci : et propter peccatum pusillum contristavi eum, et averti faciem meam ab eo, et vilem passus est, et abiit tristis in viis. Vias ejus vidi et sanavi eum, et consolatus sum ego, et dedi ei consolationem veram, et pacem super pacem iis, qui longe et iis qui prope. Et dixit Dominus : Sanavi eos; iniqui autem, ut mare commotum, sic fluctuabuntur, et quiescere non possunt. Non est gaudere impiis, dicit Dominus.
Likewise in the same place (57:15): These things says the Most High, Who dwells on high, holy for ever among the holy, His name is the Lord, the Most High resting among the holy, and giving evenness of mind to the faint-hearted, and giving life to the contrite of heart. I am not angry with you for ever, nor will I take vengeance on you in all things; for the spirit will go forth from Me, and I have made all breath: and because of a little sin I grieved him, and turned away My face from him, and he endured being made vile, and went away sad in his ways. I saw his ways and healed him, and I comforted him, and gave him true consolation, and peace upon peace to those who are far off and to those who are near. And the Lord said: I have healed them; but the wicked, like the troubled sea, so will they be tossed, and cannot be at rest. There is no rejoicing for the impious, says the Lord.
Item apud Jeremiam (II, 32) : Numquid obliviscetur sponsa ornamenti sui, aut virgo fasciae pectoralis suae? Populus vero meus oblitus est mei dierum, quorum non est numerus.
Likewise in Jeremiah (Jer. 2:32): Will a bride forget her ornament, or a virgin her breast-band? But My people has forgotten Me days of which there is no number.
Item illic (XVIII, 7) : In summa loquar super gentem aut super regnum, aut auferam eos, et perdam. Et si conversa fuerit gens a malis suis, poenitebo de malis, quod cogitavi facere illis. Et summa loquar super gentem, aut regnum, ut reaedificem, et plantem, et facient mala ante me, ut non audiant vocem meam, et poenitebo de bonis, quae locutus sum facere eis.
Likewise in the same place (18:7): At length I shall speak concerning a nation or concerning a kingdom, either to take them away and destroy [them]. And if the nation is turned back from its evils, I will repent of the evils which I thought to do to them. And at length I shall speak concerning a nation or a kingdom, to build it again and to plant it, and they will do evil before Me, so as not to hear My voice, and I will repent of the good things which I said I would do to them.
Item illic (III, 12) : Revertere ad me, habitatio Israel, dicit Dominus, et non firmabo faciem meam super vos, quia misericors ego sum, dicit Dominus, et non irascar vobis in aeternum.
Likewise in the same place (3:12): Return to Me, dwelling of Israel, says the Lord, and I will not set My face against you, for I am merciful, says the Lord, and I will not be angry with you for ever.
Item illic (III, 14) : Convertimini, filii, qui recessistis, dicit Dominus, quoniam ego dominabor vestri et accipiam vos unum de civitate, et duos de familia, et inducam vos in Sion : et dabo vobis pastores secundum cor meum, et pascent vos pascentes cum disciplina.
Likewise in the same place (3:14): Turn back, sons, you who have departed, says the Lord, for I will rule over you and will take you, one from a city and two from a family, and will bring you into Sion: and I will give you shepherds according to My heart, and they will feed you, feeding with discipline.
Item illic (III, 22) : Convertimini, filii, convertentes, et ego sanabo contritionem vestram.
Likewise in the same place (3:22): Turn back, sons, you who are turning, and I will heal your contrition.
Editors' notes and page, col. 1154
Footnotes
(4) ‹anchor: oblitus est mei dierum› · call in col 1154
Puto legendum: diebus.
I think "diebus" (for days) should be read.
(printed under page 568)
(5) ‹anchor: poenitebo de malis, quod› · call in col 1154
Quae.
"Quae" (which).
(printed under page 568)
Page
- running head: …CYPRIANI DE POENITENTIA. 1154 (start of head cut off at the left edge)
- marginal letters: A ‹nuo in eo habes›; B ‹averti faciem meam abs te›; C ‹cere non possunt. Non est gaudere›; D ‹non irascar vobis in aeternum›
- old-edition numerals: (none)
- other: the 1 paragraph(s) of this column above the full-width band are set under col 1153 (reading order, moved on receipt)
Item illic (IV, 14) : Ablue a malitia cor tuum, Jerusalem, ut saneris. Usquequo erunt in te cogitationes dolorum tuorum?
Likewise in the same place (4:14): Wash your heart from wickedness, Jerusalem, that you may be healed. How long will the thoughts of your sorrows be in you?
Item illic (VIII, 4) : Haec dicit Dominus : Numquid qui cadit non resurgit; aut qui avertit se non convertetur? Quia avertit se populus iste a visione improba, et obtinuerunt praesumptione sua et noluerunt converti.
Likewise in the same place (8:4): Thus says the Lord: Does he who falls not rise again; or will he who has turned himself away not be turned back? Because this people has turned itself away with a wicked vision, and they have held fast by their presumption and have refused to be turned back.
Item illic (VIII, 6) : Non est homo poenitentiam agens a malitia sua, dicens : Quid feci? Defecit qui currit cursu suo, sicut equus suadens in hinnitu suo.
Likewise in the same place (8:6): There is no man doing penance for his wickedness, saying: What have I done? He who runs has failed in his course, like a horse urging on in its neighing.
Item illic (XVIII, 11) : Avertatur ergo unusquisque a via sua mala, et meliora facite studia vestra. Et dixerunt, confortabimur, quia post adinventiones vestras ibimus, et unusquisque quae placent cordi suo, mala faciemus.
Likewise in the same place (18:11): Let each one therefore turn away from his evil way, and make your pursuits better. And they said: We shall be strengthened, because we shall go after your devices, and each one of us will do the things that please his heart, evil things.
Item illic (Thr. II, 18) : Effunde sicut torrens lacrymas die ac nocte : Noli dare tibi requiem; non sileat pupilla oculi tui.
Likewise in the same place (Lam. 2:18): Pour out tears like a torrent day and night: do not give yourself rest; let the pupil of your eye not be silent.
Item illic (Thren. III, 40) : Perscrutemur vias nostras, et convertamur ad Dominum. Mundemus corda cum manibus nostris, et respiciamus ad Dominum, qui habitat in caelis. Nos peccavimus et irritavimus, et tu non es propitiatus.
Likewise in the same place (Lam. 3:40): Let us search out our ways, and let us be turned to the Lord. Let us cleanse our hearts together with our hands, and let us look to the Lord, Who dwells in the heavens. We have sinned and provoked [Thee], and Thou hast not been appeased.
Item illic (III, 6) : Et dixit Dominus ad me in diebus Josiae regis : Vidisti quae fecit mihi habitatio domus vocem domus Israel : Abiit super omnem montem excelsum, et subiit ad omne lignum numerosum, et fornicata est illic. Et dixi : Postquam fornicata est haec omnia, ad me convertere, et non est reversa.
Likewise in the same place (3:6): And the Lord said to me in the days of king Josiah: Have you seen what the dwelling of the house, the voice of the house of Israel, has done to Me? She has gone up upon every high mountain, and has gone in under every thick tree, and has played the harlot there. And I said: After she has played the harlot in all these things, turn back to Me; and she has not returned.
Item illic (Thr. III, 31) : Non repellet in aeternum Dominus, et cum humiliaverit, miserabitur secundum multitudinem misericordiae suae, quia non humiliabit ex toto corde suo, neque repellet filios hominum.
Likewise in the same place (Lam. 3:31): The Lord will not cast off for ever, and when He has humbled, He will have mercy according to the multitude of His mercy, because He will not humble from His whole heart, nor will He cast off the sons of men.
Item apud Ezechielem (XXXIII, 12) : Et justus non poterit salvus esse in die peccati. Cum justo dicam : vita vives; ipse vero confidet super justitiam suam, et fecerit iniquitatem, omnes justitiae ejus non commemorabuntur : in sua iniquitate quam fecerit, in ea morietur. Et cum dicam impio : Morte morieris, et avertit se a peccato suo, et fecerit justitiam, et judicium, et pignus debitori reddiderit, et rapinam restituerit, in praeceptis vitae ambulaverit, ne faciat iniquum, vita vivet et non morietur : omnia peccata ejus quae peccavit, non commovebuntur ei, quia judicium et justitiam fecit, in ipsis vivet.
Likewise in Ezekiel (33:12): And the righteous man will not be able to be saved in the day of sin. When I say to the righteous man: You shall surely live; but he trusts in his righteousness and commits iniquity, all his righteous deeds shall not be remembered: in his iniquity which he has committed, in it he shall die. And when I say to the wicked man: You shall surely die, and he turns himself away from his sin, and does righteousness and judgement, and gives back the pledge to the debtor, and restores what he has plundered, walks in the precepts of life, so as not to do what is unjust, he shall surely live and shall not die: all his sins which he has sinned shall not be stirred up against him, because he has done judgement and righteousness; in them he shall live.
Item illic (XVII, 24) : Ego Dominus, quia humilio lignum altum, et exalto lignum humile, et arefacio lignum viride, et reviviscere facio lignum aridum.
Likewise in the same place (17:24): I am the Lord, because I bring low the high tree, and exalt the lowly tree, and dry up the green tree, and make the dry tree come to life again.
Item illic (XXXIII, 10) : Et tu, fili hominis, dic domui Israel : Sicut locuti estis dicentes : Errores nostri et iniquitates nostrae in nobis sunt et in ipsis nos tabescimus, et quomodo vivemus? Dic illis : Vivo ego, dicit Dominus; si volo mortem impii : tantum a via sua avertatur, et vivet.
Likewise in the same place (33:10): And you, son of man, say to the house of Israel: Thus you have spoken, saying: Our errors and our iniquities are in us, and in them we are wasting away, and how shall we live? Say to them: As I live, says the Lord, do I desire the death of the wicked man? Only let him turn away from his way, and he shall live.
Item illic (XXXVI, 36) : Ego Dominus aedificavi demolita, et plantavi exterminata.
Likewise in the same place (36:36): I the Lord have built up what was demolished, and planted what was laid waste.
Item illic (XVIII, 21) : Et iniquus si convertat se ab
Likewise in the same place (18:21): And the wicked man, if he turns himself away from
Editors' notes and page, col. 1155
Footnotes
(1) ‹anchor: not visible (call above the rendered foot)› · call in col 1155
Nostras, ut puto.
"Nostras" (our), as I think.
(printed under page 569)
(2) ‹anchor: habitatio domus› · call in col 1155
Dele vocem domus.
Delete the word "domus" (house).
(printed under page 569)
(3) ‹anchor: ipse vero confidet› · call in col 1155
Si confidet, ut puto.
"Si confidet" (if he trusts), as I think.
(printed under page 569)
Page
- running head: 1155 DIVI CYPRIANI
- marginal letters: A ‹Item illic (IV, 14) : Ablue a malitia cor tuum, Jeru-›; B ‹mas die ac nocte : Noli dare tibi requiem›; C ‹multitudinem misericordiae suae, quia non humiliabit ex›; D ‹Item illic (XVII, 24) : Ego Dominus, quia humilio›
- old-edition numerals: (none)
omnibus iniquitatibus, quas fecit et custodiat omnia mandata mea, et faciat judicium et justitiam et misericordiam, vita vivet, et non morietur. Omnia delicta ejus quae fecit, non erunt in memoria: in sua justitia quam fecit, vivet. Numquid voluntate volo mortem injusti, dicit Adonai Dominus, quam ut avertat se a via sua mala, et vivere eum?
all his iniquities which he has done, and keeps all My commandments, and does judgement and justice and mercy, he shall live with life, and shall not die. All his offences which he has committed shall not be in remembrance: in his justice which he has done he shall live. Do I by My will desire the death of the unjust man, says Adonai the Lord, rather than that he should turn himself from his evil way and live?
Item illic (XVIII, 30): Convertimini et avertite vos ab omnibus impietatibus vestris, et non erunt vobis in poenam. Projicite a vobis omnes iniquitates vestras, quas impie fecistis in me, et facite vobis cor novum et spiritum novum. Et ut quid moriemini, domus Israel? Quia nolo mortem morientis, dicit Adonai Dominus.
Likewise in the same place (Ezek. 18:30): Be converted and turn yourselves away from all your impieties, and they shall not be to you for punishment. Cast away from you all your iniquities which you have impiously committed against Me, and make for yourselves a new heart and a new spirit. And why will you die, house of Israel? For I do not desire the death of him who dies, says Adonai the Lord.
Item apud Danielem (IV, 31): Et post finem dierum, ego Nabuchodonosor oculos meos in coelum sustuli; et sensus meus in me conversus est, et Altissimum laudavi, et Regem coeli benedixi, et viventem in saecula laudavi, quia potestas ejus aeterna est; regnum ejus in generatione, et omnes qui inhabitant terram, nihil.
Likewise in Daniel (Dan. 4:31): And after the end of the days, I, Nebuchadnezzar, lifted up my eyes to heaven; and my understanding was turned back in me, and I praised the Most High, and blessed the King of heaven, and praised Him Who lives unto the ages, because His power is eternal; His kingdom is in generation, and all who inhabit the earth are nothing.
Item apud Michaeam (VII, 1, etc.): Heu mihi! anima mea, quia periit veritas a terra, et qui corrigat, inter omnes non est; omnes in sanguine judicant. Unusquisque proximum tribulat tribulatione, in malum manus suas praeparant.
Likewise in Micah (Mic. 7:1 ff.): Woe is me, my soul! For truth has perished from the earth, and there is none among all who corrects; all judge in blood. Each one afflicts his neighbour with affliction; they prepare their hands for evil.
Item illic (VII, 8): Noli gaudere super me, inimica mea, quia cecidi; sed resurgam, propter quod si sedero in tenebris, Dominus lucebit mihi. Iram Domini sustinebo, quia peccavi ei, donec justificet ipse causam meam.
Likewise in the same place (Mic. 7:8): Do not rejoice over me, my enemy, because I have fallen; but I shall rise again, since if I sit in darkness, the Lord will be a light to me. I shall bear the anger of the Lord, because I have sinned against Him, until He Himself justifies my cause.
Item apud Sophoniam (II, 1): Convenite et precamini, gens indisciplinata, priusquam efficiamini sicut flos praeteriens, priusquam veniat super vos ira Domini, priusquam veniat super vos dies furoris Domini. Quaerite Dominum omnes humiles terrae, judicium operamini, et quaerite justitiam, et quaerite mansuetudinem, et respondete ei, ut protegamini in die irae Domini.
Likewise in Zephaniah (Zeph. 2:1): Come together and pray, undisciplined nation, before you become like a passing flower, before the anger of the Lord comes upon you, before the day of the fury of the Lord comes upon you. Seek the Lord, all you humble of the earth, work judgement, and seek justice, and seek meekness, and answer Him, that you may be protected in the day of the anger of the Lord.
Item apud Zachariam (I, 3): Convertimini ad me, et convertar ad vos.
Likewise in Zechariah (Zech. 1:3): Turn to Me, and I shall turn to you.
Item apud Ozee (XIV, 2): Convertere, Israel, ad Dominum Deum tuum, quoniam infirmatus es iniquitatibus tuis. Assumite vobiscum multos, et convertimini ad Dominum Deum vestrum: dicite ei adorantes: Potens es dimittere peccata nostra, ut non accipiatis iniquitatem, sed ut accipiatis bona.
Likewise in Hosea (Hos. 14:2): Turn, Israel, to the Lord your God, since you have been weakened by your iniquities. Take many with you, and turn to the Lord your God; say to Him in adoration: Thou art able to forgive our sins, that you may not receive iniquity, but that you may receive good things.
Item in Ecclesiastico (XVII, 23): Convertere ad Dominum, et relinque peccata tua, et nimis odite execrationem, et cognosce justitias, et judicia Dei, et sta in sorte propitiationis Altissimi, et vade in partem saeculi cum vivis, et dantibus confessionem. Non demoreris in errore impiorum. A mortuo quasi nihil, perit confessio. Vivus et sanus confiteberis Deo, et gloriaberis in miserationibus illius, quoniam magna misericordia Dei et propitiatio illius convertentibus ad se.
Likewise in Ecclesiasticus (Sir. 17:23): Turn to the Lord, and leave your sins, and hate exceedingly what is accursed, and know the justices and the judgements of God, and stand in the lot of the propitiation of the Most High, and go into the portion of the age with the living and with those who give confession. Do not linger in the error of the impious. From the dead, as from one who is nothing, confession perishes. Living and sound you shall confess to God, and you shall glory in His mercies, since great is the mercy of God and His propitiation towards those who turn to Him.
Item illic (XX, 4): Quam bonum est cor rectum manifestare poenitentiam! Sic enim effugies voluntarium peccatum.
Likewise in the same place (Sir. 20:4): How good it is for an upright heart to show penitence! For so you will escape wilful sin.
Item in Actibus Apostolorum (VIII, 19): Ait autem ad illum Petrus: Pecunia tua tecum sit in perditione, quoniam gratiam Dei putas te per pecuniam posse consequi. Non est pars, neque sors tibi in hac fide, quia cor
Likewise in the Acts of the Apostles (Acts 8:19): But Peter said to him: May your money be with you in perdition, since you think that you can obtain the grace of God by money. You have no part nor lot in this faith, because the heart
Editors' notes and page, col. 1156
Page
- running head: [D]IVI CYPRIANI ... 1156 (left edge of head cut off; 1155 of facing column not visible in full)
- marginal letters: A ‹omnibus iniquitatibus, quas fecit›; B ‹sensus meus in me conversus est›; C ‹flos praeteriens, priusquam veniat›; D ‹minum, et relinque peccata tua›
- old-edition numerals: (none)
- other: column begins mid-sentence (Ezek. 18:21-23 quotation) and ends at "quia cor" (sentence continues in next column; "cor" appears complete). Line-end letters at the right edge clipped in the Ecclesiasticus and Hosea paragraphs ("es", "in", "Dei et", "saeculi"), read from context. "nimis odite" and "accipiatis" set as printed. Fragments of the left column (col. 1155) visible at image edge not set. Full-width lines: (none). Editors' matter: (none).
tuum non est rectum apud Dominum. Itaque poenitentiam age ab hac nequitia tua, et precare Dominum, si forte remittatur tibi cogitatio cordis tui. In obligatione enim iniquitatis et amaritudine fellis video te esse.
of yours is not right before the Lord. Therefore do penance for this wickedness of yours, and pray to the Lord, if perhaps the thought of your heart may be forgiven you. For I see that you are in the bond of iniquity and in the bitterness of gall.
Item in Epistola Pauli ben. ad Corinthios secunda (VII, 10): Quae enim secundum Deum est tristitia, poenitentiam in salutem operatur stabilem: saeculi autem tristitia mortem operatur.
Likewise in the second Epistle of the blessed Paul to the Corinthians (2 Cor. 7:10): For the sorrow which is according to God works penitence unto lasting salvation; but the sorrow of the world works death.
Item illic de hoc ipso (II, 10): Si cui autem aliquid donastis et ego: Nam et ego quod donavi propter vos in facie Christi, ut non circumveniamur a Satana, nec enim versutias ejus ignoramus.
Likewise there, on this very matter (2 Cor. 2:10): But to whomever you have forgiven anything, I also: for what I also have forgiven, [I have forgiven] for your sakes in the person of Christ, so that we may not be outwitted by Satan; for we are not ignorant of his wiles.
Item illic (XII, 20): Timeo autem ne forte cum venero ad vos, iterum humiliet me Deus apud vos, et lugeam multos ex his qui ante peccaverunt, et non egerunt poenitentiam super quae gesserunt fornicationem et impudicitiam.
Likewise there (2 Cor. 12:20): But I fear lest perhaps, when I come to you, God may again humble me among you, and I may mourn many of those who sinned before and have not done penance for what they committed, fornication and immodesty.
Item illic (XIII, 2): Praedixi et praedico ut praesens sedeo, et absens nunc his qui ante peccaverunt, et caeteris omnibus, quia si venero, iterum non parcam.
Likewise there (2 Cor. 13:2): I have foretold and I foretell, as I sit present, and now absent, to those who sinned before and to all the rest, that if I come, I will not spare again.
Item ad Timotheum secunda (II, 21): Profanas autem novitates vocum devita: multum enim proficiunt ad impietatem: nam sermo eorum sicut cancer serpit, ex quibus est, Hymenaeus et Philetus, qui a veritate exciderunt, dicentes resurrectionem jam factam et quorumdam fidem subverterunt. Sed firmum fundamentum Dei stat habens signaculum hoc. Cognovit Deus qui sunt ejus, et discedet ab omni iniquitate omnis qui nominat nomen Domini. In magna autem domo non solum sunt vasa aurea et argentea, sed et lignea et fictilia, et quaedam quidem in honorem, quaedam autem in contumeliam. Si quis ergo emendaverit se ab istis, erit vas in honorem sanctificatum, et utile Domino ad omne bonum opus paratum. Juvenilia autem desideria fuge. Sectare vero justitiam, fidem, charitatem, pacem cum his, qui invocant Dominum de corde puro. Stultas autem, et sine disciplina quaestiones devita, sciens quia generant lites. Servum autem Domini non oportet litigare, sed mansuetum esse ad omnes docibilem, patientem, cum modestia corripientem eos qui resistunt, ne quando det illis Deus poenitentiam ad cognoscendam veritatem, et resipiscant de diaboli laqueis, a quo capti tenentur, ad ipsius voluntatem.
Likewise in the second [Epistle] to Timothy (2 Tim. 2:21): But avoid profane novelties of words; for they advance greatly towards impiety: for their speech creeps like a cancer, among whom are Hymenaeus and Philetus, who have fallen away from the truth, saying that the resurrection has already taken place, and they have overturned the faith of some. But the firm foundation of God stands, having this seal: God has known those who are His, and everyone who names the name of the Lord shall depart from all iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earthenware, and some indeed for honour, but some for dishonour. If anyone, therefore, amends himself from these, he will be a vessel for honour, sanctified, and useful to the Lord, prepared for every good work. But flee youthful desires. Pursue rather justice, faith, charity, peace with those who call upon the Lord from a pure heart. But avoid foolish and undisciplined questions, knowing that they produce quarrels. And the servant of the Lord ought not to quarrel, but to be gentle towards all, apt to teach, patient, with modesty correcting those who resist, in case at some time God may give them penitence to know the truth, and they may come to their senses out of the snares of the devil, by whom they are held captive at his will.
Item in Apocalypsi (II, 5): Memento unde cecideris, et age poenitentiam: sin autem, veniam tibi cito, et candelabrum de loco suo movebo.
Likewise in the Apocalypse (Rev. 2:5): Remember whence you have fallen, and do penance; but if not, I will come to you quickly, and I will move your lampstand from its place.
DE TITULO, AC META, SEU ARGUMENTO SUPERIORIS OPUSCULI.
On the Title and the Aim, or Subject, of the Preceding Little Work.
CAPUT PRIMUM.
Chapter I.
I. Quoniam invaluit mos, ut qui nunc evulgantur veterum libri ab eo illustrentur, qui illos in lucem edit, consuetudini obsequor, ac primo quidem de titulo superioris opusculi, deque argumento, quod in eo persequitur illius auctor, dicam, tum eidem opusculo annotationes quasdam adjungam, quibus ea explicentur loca, quae subobscura aliquibus visa sunt, et eae tollantur dubitationes, quae in lectoris animum irrepere possent.
I. Since the custom has prevailed that the books of the ancients which are now published should be elucidated by the one who brings them to light, I comply with custom, and first I shall speak of the title of the preceding little work, and of the subject which its author pursues in it; then I shall add to the same little work certain annotations, by which those passages may be explained which have seemed somewhat obscure to some, and those doubts removed which might creep into the reader's mind.
II. Ecce autem in titulo ipso, quod studiosis codicum lectioni minime assuetis negotium facessat. Putare scilicet facile poterunt, verba haec Exhortatio de Poenitentia, aut a Cypriano ipso fuisse opusculo a se edito praeposita, aut certe multum vetustatis, et auctoritatis habentia. Tum vero eos anget verborum illorum syntaxis valde a latina abhorrens.
II. But behold, in the title itself there is something that may give trouble to students little accustomed to the reading of manuscripts. They may easily suppose, namely, that these words, Exhortatio de Poenitentia, were either prefixed by Cyprian himself to the little work he published, or at least carry much antiquity and authority. Then indeed the syntax of those words, greatly at variance with Latin, will vex them.
Editors' notes and page, col. 1157
Footnotes
(1) ‹anchor: Item in Epistola Pauli ben.› · call in col 1157
Benedicti, nisi fallimur.
"Benedicti" (blessed), unless we are mistaken.
(printed under page 570)
Page
- running head: 1157 EXHORTATIO DE POEN (cut off at the image edge)
- marginal letters: A tuum non est rectum apud Dominum; B poenitentiam super quae gesserunt; C CAPUT PRIMUM; D (none)
- old-edition numerals: (none)
- other: a full-width band (DE TITULO, AC META, SEU ARGUMENTO SUPERIORIS OPUSCULI.) stands across cols 1157/1158 in mid-page: the paragraphs above it in col 1158 (the rest of 2 Tim. and Apoc. II, 5) are set here, after those above it in col 1157 (reading order, moved in QA Q2), with ex-/ciderunt set whole here; the band itself (editors' title of Trombelli's dissertation) was not set by the volunteer page: it is set here before CAPUT PRIMUM (settle round 2)
III. At levissima est haec difficultas; error enim in amanuensem est rejiciendus; consuevere enim qui libros exscripsere, si forte titulis destitutos libros ipsos reperirent, titulos ex ingenio apponere. Saepe etiam veteres, quos hi minime approbassent, immutare, novosque pro lubito substituere. Quam ob causam varii admodum sunt in codicibus tituli libris praepositi, interdum etiam putridissimi, et ab auctoris mente remotissimi.
III. But this difficulty is very slight; for the error must be laid upon the copyist; for those who copied out books were accustomed, if by chance they found the books themselves lacking titles, to add titles of their own devising. Often also they would alter the old ones, of which they had by no means approved, and substitute new ones at their pleasure. For which reason the titles placed before books in the manuscripts are very various, sometimes even utterly corrupt, and very far removed from the author's intention.
IV. Titulus itaque libelli hujus is esse videtur, qui proxime sequitur; hic scilicet: « Per poenitentiam posse omnia peccata dimitti ei, qui ad Deum toto corde conversus sit. » Hoc nempe argumentum pertractandum, et Scripturarum auctoritate comprobandum suscepit scriptor iste, quisquis is est. Id porro mirum non est: etenim ut in Cypriano consistam, libello, quem de idolorum Vanitate inscribere consuevimus, non absimilis titulus praefixus est;
IV. The title of this little book, therefore, seems to be the one which follows next; namely this: "That through penitence all sins can be forgiven to him who has been converted to God with his whole heart." This, indeed, is the argument which this writer, whoever he is, undertook to treat thoroughly and to prove by the authority of the Scriptures. Nor, moreover, is this surprising: for, to keep to Cyprian, to the little book which we are accustomed to entitle On the Vanity of Idols a not dissimilar title is prefixed;
Editors' notes and page, col. 1158
Footnotes
(1) ‹anchor: Si quis ergo emendaverit› · call in col 1158 (its text now stands under the col 1157 rail, reading order)
Vulgata, quam caeteroqui sequitur hoc in loco Amanuensis, habet emundaverit.
The Vulgate, which the copyist otherwise follows in this place, has "emundaverit" (shall have cleansed).
(printed under page 570)
Page
- running head: …ATIO DE POENITENTIA. 1158 (cut off at left edge; printed with Œ ligature)
- marginal letters: A ‹ciderunt, dicentes resurrectionem›; B ‹ripientem eos qui resistunt›; C ‹III. At levissima est›; D (none)
- old-edition numerals: (none)
- other: a full-width band (DE TITULO, AC META, SEU ARGUMENTO SUPERIORIS OPUSCULI.) stands across cols 1157/1158 in mid-page: this column's text above it (from ciderunt to movebo) is set under the col 1157 rail, in reading order (moved in QA Q2); this column keeps only its lower text (III–IV)
hic nimirum: « Quod idola dii non sint, et quod per Christum salus credentibus data est. » Nec valde distat titulus, qui libris Testimoniorum praeponitur.
namely this: "That idols are not gods, and that through Christ salvation has been given to believers." Nor does the title which is set before the books of the Testimonies differ much.
V. At hujus modi titulus, inquies, non admodum congruit cum aliquibus testimoniis quae in eodem libello allegantur, et praesertim cum 12 et 13. Quanam, obsecro, ratione eruere poteris, « Per poenitentiam dimitti posse peccata ei, qui ad Deum toto corde convertitur, » ex eo quod « oblivisci non possit sponsa ornamenti sui, nec virgo fasciae pectoralis suae: populus vero per annos plurimos oblitus sit Dei? » Rursus quanam ratione eamdem thesim derivare poteris ex eo quod haec tradat apostolus Paulus? Praedixi et praedico, ut praesens sedeo, et absens nunc iis qui ante peccaverunt, et caeteris omnibus, quia si venero non parcam.
V. But a title of this kind, you will say, does not fit well with some of the testimonies which are adduced in the same little book, and especially with 12 and 13. By what reasoning, I ask, will you be able to draw out "That through penitence sins can be forgiven to him who turns to God with his whole heart," from the fact that "a bride cannot forget her adornment, nor a virgin her breast-band, but the people has forgotten God for very many years"? Again, by what reasoning will you be able to derive the same thesis from the fact that the apostle Paul teaches these things: I have said beforehand and I say beforehand, as I sit present, and now absent, to those who sinned before, and to all the rest, that if I come I will not spare?
VI. Haud levis videtur esse haec difficultas, quam tamen facile dissolves, si advertes non de quavis poenitentia locutos fuisse veteres Patres qui remitti per eam posse docuerunt quaelibet crimina, sed de ea quam poscebat Ecclesia, vetusta disciplina, ac consuetudine innixa: sic ut tres errores evitandos monerent: eum quem Novatianorum crudelitas, et pervicacia adversus Ecclesiae potestatem struxerat: « Graviora peccata dimitti posse negantium: » eum pariter quem nimia severitas nonnullorum Catholicorum statuere studebat, fatentium scilicet remissibilia esse quidem crimina quaevis: negantium tamen tribuendam remissionem et veniam in peccata graviora lapsis, eosque ab Ecclesia et a spe veniae repellentium; eum denique quem nimia indulgentia et lenitas aliorum inducere studebat; admittebant hi nempe in Ecclesiam, recipiebantque ad communionem lapsos, nullam, aut certe levissimam poenitentiam ab iis exposcentes, nec eam sane quam ecclesiastica consuetudo, et sapientiorum praestantiorumque episcoporum constantia efflagitabat.
VI. This difficulty seems no light one, yet you will easily resolve it if you notice that the ancient Fathers who taught that any crimes whatever could be remitted through penitence spoke not of just any penitence, but of that which the Church demanded, resting on ancient discipline and custom; so that they warned that three errors were to be avoided: the one which the cruelty of the Novatians, and their obstinacy against the power of the Church, had built up, of those "denying that the graver sins can be forgiven"; likewise the one which the excessive severity of some Catholics strove to establish, of those who admitted indeed that any crimes whatever were remissible, yet denied that remission and pardon were to be granted to those who had fallen into the graver sins, and repelled them from the Church and from the hope of pardon; and finally the one which the excessive indulgence and leniency of others strove to introduce; for these admitted the lapsed into the Church and received them to communion, demanding of them no penitence, or certainly the very lightest, and assuredly not that which ecclesiastical custom and the steadfastness of the wiser and more eminent bishops required.
VII. Ac Novatianos quidem, postquam schisma conflarant, et sectam a catholica communione sejunctam, docuisse peccata quaedam irremissibilia esse, indubitata res est; et hunc sane errorem indicat Cyprianus, epist. LII. Sed manifesto eum redarguit auctor libelli ad Novatianum haereticum Cypriani aequalis, ex quo nos saepe verba allegabimus, redarguit quoque Pacianus, quem deinceps aliquando citabimus.
VII. And indeed that the Novatians, after they had stirred up the schism and a sect separated from catholic communion, taught that certain sins are irremissible, is an undoubted matter; and Cyprian indeed points out this error in Epistle 52. But the author of the little book To Novatian the Heretic, a contemporary of Cyprian, from whom we shall often adduce words, plainly refutes it; Pacian too refutes it, whom we shall cite from time to time hereafter.
VIII. Neque vero temere dixi, nimio plus severos fuisse Cypriani aetate nonnullos, adeo scilicet ut criminosis veniam prorsus denegarent, et ecclesiasticam communionem: contra indulgentes adeo alios, ut sceleribus gravissimis pollutos in Ecclesiam statim reciperent, neque ab iis salutares illas afflictationes exposcerent, quas Ecclesia statuerat. Nimirum, ut ex Cypriani libris assequimur, aliqui quod jam dixi, recipere nolebant prorsus ad poenitentiam gravium criminum reos, neque in Ecclesiam admittere,
VIII. Nor indeed did I say rashly that in Cyprian's age some were far too severe, so much so, namely, that they utterly denied pardon to the guilty, and ecclesiastical communion; others, on the contrary, so indulgent that they at once received into the Church those polluted with the gravest crimes, and did not demand of them those salutary afflictions which the Church had established. Clearly, as we gather from Cyprian's books, some, as I have already said, were wholly unwilling to receive to penitence those guilty of grave crimes, nor to admit into the Church
Editors' notes and page, col. 1159
Footnotes
(1) ‹anchor: Cyprianus, epist. LII› · call in col 1159
P. 157, cujus verba consule ad locum VIII.
P. 157; consult its words at section VIII.
(printed under page 571)
(2) ‹anchor: gravium criminum reos,› · call in col 1159
« Et quidem apud antecessores nostros quidam de episcopis istis, in provincia nostra, dandam pacem moechis non putaverunt, et in totum poenitentiae locum contra adulteria clauserunt (Epist. LII, pag. 155). » Vide Baluzii notam 59 et 62 in Epistolam hanc. Horum austeritatem renovavit Januarius ille, qui monachum quemdam stupri cum moniali virgine commissi reum, ad poenitentiam admittere noluit: Quamobrem reprehensus est a Bachiario, viro doctissimo, qui eumdem monachum ad poenitentiam recipiendum censuit. Vide op. Bachia. Edita a Francisco Florio, p. 36.
« And indeed among our predecessors some of the bishops here in our province thought that peace was not to be given to adulterers, and wholly closed the place of penitence against adulteries (Epist. LII, p. 155). » See Baluze's notes 59 and 62 on this letter. Their severity was revived by that Januarius who refused to admit to penitence a certain monk guilty of fornication committed with a consecrated virgin; for which he was rebuked by Bachiarius, a most learned man, who judged that the same monk should be received to penitence. See the works of Bachiarius, edited by Francesco Florio, p. 36.
(printed under page 571)
Page
- running head: 1159 DE ARGUMENT[...] (cut off at the image edge)
- marginal letters: A ‹hic nimirum›; B ‹et absens nunc iis›; C ‹viora lapsis, eosque›; D ‹aequalis, ex quo nos›
- old-edition numerals: (none)
qui ab ea sine schimate, sive per libellos, sive alia ratione aliquando defecerant. Alii contra facillime in ipso persecutionis fervore ante poenitentiam peractam sine episcopi consensu ad sacramentorum communionem lapsos admittebant. Hinc nonnulli, tametsi valde gravibus criminibus polluti, adeo prompte, facile adeo sibi indulgeri volebant, ut statim et sine ulla canonica poenitentia (longe aliter ac veteres canones et consuetudo ecclesiastica praeciperent) sibi remitti poscerent quaecumque peccassent antea, ne ipso quidem excepto schismatis atque apostasiae crimine. Veniam autem ut promptius, certiusque impetrarent, ad confessores ac martyres confugiebant, ut commendatitiis eorum litteris, veluti subsidio quodam et; si loqui ita volumus, « poenitentiae iis debitae supplemento » in fidelium coetum, atque ecclesiasticam communionem admitterentur. Quod si episcopi non eos protinus recipiebant exposcebantque, ut vetustis poenitentiae legibus se subderent, ad tantam aliquando perveniebant postulatores isti temeritatem, ut minarentur easdem litteras se lecturos coram populo, a quo eam communionem ac veniam, quas sponte episcopi impartire noluerant, facile assequerentur. Hujus rei adeo manifesta habemus exempla in quinquagesima quinta Cypriani epistola, ut de ea dubitare utique non possimus. Aliqua tamen, fortasse potiora, ejusdem epistolae loca in paginae calce indico; alia per se ipse consulere poterit lector.
those who had at some time fallen away from her without schism, whether through certificates or in some other way. Others, on the contrary, very readily, in the very heat of the persecution, before penance had been completed, admitted the lapsed to the communion of the sacraments without the bishop's consent. Hence some, although defiled by very grave crimes, wished to be indulged so promptly, so easily, that they demanded that whatever sins they had committed before be forgiven them at once and without any canonical penance (far otherwise than the ancient canons and ecclesiastical custom prescribed), not even the crime of schism and apostasy being excepted. And in order to obtain pardon more promptly and more surely, they had recourse to the confessors and martyrs, so that by their letters of commendation, as by a kind of aid and, if we wish to speak thus, « a supplement to the penance owed by them », they might be admitted into the assembly of the faithful and into ecclesiastical communion. But if the bishops did not receive them forthwith, and demanded that they submit themselves to the ancient laws of penance, these petitioners sometimes came to such rashness that they threatened to read those same letters before the people, from whom they would easily obtain the communion and pardon which the bishops had been unwilling to grant of their own accord. Of this matter we have such manifest examples in the fifty-fifth letter of Cyprian that we certainly cannot doubt it. Some passages of that same letter, however, perhaps the more important ones, I indicate at the foot of the page; others the reader will be able to consult for himself.
Editors' notes and page, col. 1160
Footnotes
(3) ‹anchor: not visible (call above the rendered foot)› · call in col 1160
« Et ideo placuit, frater charissime, examinatis causis singulorum, libellaticos interim admitti. Sacrificatis in exitu subveniri.... Nec putes, frater charissime, hinc aut virtutem fratrum minui, aut martyria deficere, quod lapsis laxata sit poenitentia, et quod poenitentibus spes pacis oblata. » (Epist. LII, ad Antonianum, de Cornelio et Novatiano, pag. 153 et 154.)
« And therefore it was resolved, dearest brother, after examining the cases of each, that the libellatici be admitted for the present, and that those who sacrificed be helped at their departure.... And do not think, dearest brother, that because of this either the courage of the brethren is lessened or martyrdoms fail, because penitence has been relaxed for the lapsed and the hope of peace offered to penitents. » (Epist. LII, to Antonianus, on Cornelius and Novatian, pp. 153 and 154.)
(printed under page 571)
(4) ‹anchor: not visible (call above the rendered foot)› · call in col 1160
Vide Epist. IX, pag. 47, et epist. XII, pag. 57. Et rursus epist LII, pag. 140. « Denique cum de quibusdam ad me presbyteri et diaconi scripsissent, eos immoderatos esse, et ad communicationem accipiendam festinanter urgere, etc. »
See Epist. IX, p. 47, and epist. XII, p. 57; and again epist. LII, p. 140: « Finally, when the presbyters and deacons had written to me about certain persons, that they were unrestrained and were pressing hastily to receive communion, etc. »
(printed under page 571)
(5) ‹anchor: not visible (call above the rendered foot)› · call in col 1160
Id apertissime traditur in epist. LV, Cypriani ad Cornelium illis praesertim verbis. « Sed enim lecta alia tua epistola, frater, quam primis litteris subjunxisti, satis miratus sum, cum animadvertissem te minis, atque terroribus eorum, qui venerant aliquantum esse commotum cum te, secundum quod scripsisti aggressi essent, cum summa desperatione comminantes, quod si litteras, quas attulerunt, non accepisses publice eas recitarent, et multa turpia, ac probrosa, et ore suo digna proferrent »
This is stated most plainly in Cyprian's epist. LV to Cornelius, especially in these words: « But having read your other letter, brother, which you added to your first, I was much surprised when I noticed that you had been somewhat shaken by the threats and terrors of those who had come, since, as you wrote, they had assailed you, threatening in utter desperation that if you did not receive the letter they had brought, they would read it out publicly, and utter many foul and shameful things, worthy of their own mouth »
(printed under page 571)
(6) ‹anchor: facile assequerentur› · call in col 1160
Vide superiorem annotationem.
See the preceding note.
(printed under page 571)
(7) ‹anchor: poterit lector› · call in col 1160
« Sed enim lecta, etc. » Recole superiores annotationes. « Et illi contra Deum sacrilegi, contra sacerdotes Dei impio furore temerarii, de Eccclesia (continues)
« But having read, etc. » Recall the preceding notes. « And they, sacrilegious against God, reckless with impious fury against God's priests, from the Church (continues)
(printed under page 571)
Page
- running head: DE ARGUMENTO 1160 (left part of head cut off at the image edge)
- marginal letters: A mittere, qui ab ea; B lumus, « poenitentiae; C « de episcopis istis (footnote area); D 153 et 154.) (footnote area)
- old-edition numerals: (none)
Utrumque porro displicuit Cypriano, cujus sententiam et amplexi sunt plerique dum adhuc viveret, et secuti fuere postea alii, atque imprimis Pacianus, saepe Cyprianum allegans : et nimiam quidem facilitatem vehementer redarguit Cyprianus, tum aliis in locis, tum certe in epistola LV, in qua cum alia multa, tum haec sane valde multa sunt quae legantur : « Neque enim sic putramina quaedam colligenda sunt, ut quae integra et sana sunt, vulnerentur; nec utilis aut consultus est pastor qui ita morbidas et contactas oves gregi admiscet, ut gregem totum mali cohaerentis afflictatione contaminet. Non attendas ad numerum illorum : Melior est enim unus timens Deum, quam mille filii impii, sicut locutus est Dominus per Prophetam dicens : Fili, ne jucunderis in filiis impiis si multiplicentur tibi, cum non fuerit timor Dei in ipsis (Eccl., XVI). O si posses, frater
Both of these, moreover, displeased Cyprian, whose opinion most people also embraced while he was still alive, and others followed it afterwards, and especially Pacian, who often cites Cyprian; and Cyprian vehemently censured excessive leniency, both in other places and certainly in Letter 55, in which, as there are many other things, so there are very many indeed of this kind to be read: “For refuse is not to be gathered up in such a way that what is whole and sound is wounded; nor is that shepherd useful or prudent who so mingles diseased and infected sheep with the flock that he contaminates the whole flock with the affliction of the clinging evil. Do not pay attention to their number: For better is one who fears God than a thousand impious sons, as the Lord spoke through the Prophet, saying: Son, do not take delight in impious sons if they are multiplied to you, when the fear of God is not in them (Sir. 16). O if you could, brother
Editors' notes and page, col. 1161
Footnotes
(1) ‹anchor: dum adhuc viveret› · call in col 1161
Vide epist. LIV, quae multorum episcoporum nomine conscripta est.
See Letter LIV, which was written in the name of many bishops.
(printed under page 572, at the foot of col 1162)
(7) (continued) ‹anchor: note runs over from page 571; on this page it fills the lower half of col 1161, below the main text's last line (O si posses, frater)› · col 1161
recedentes, et contra Ecclesiam parricidalia arma tollentes elaborant, ut opus suum diaboli malitia consumment, ne vulneratos divina clementia in Ecclesia sua curet. Miserorum poenitentiam mendaciorum suorum fraude corrumpunt, ne Deo indignanti satisfiat, ne Christum Dominum suum, qui christianus esse vel erubuit ante, vel timuit, postmodum quaerat, ne ad Ecclesiam, qui de Ecclesia recesserat, redeat. Datur opera, ne satisfactionibus et lamentationibus justis delicta redimantur, ne vulnera lacrymis abluantur... Honor ergo datur Deo, quando sic Dei majestas et censura contemnitur, ut cum se ille indignari et irasci sacrificantibus dicat, et cum poenas aeternas et supplicia perpetua comminetur, proponatur a sacrilegis, atque dicatur, ne ira cogitetur Dei, ne timeatur judicium Domini, ne pulsetur ad Ecclesiam Christi, sed sublata poenitentia, nec ulla exomologesi criminis facta, despectis episcopis atque calcatis, pax a presbyteris verbis fallacibus praedicetur, et ne lapsi surgant, aut foris positi ad Ecclesiam redeant, communicatio non communicantibus offeratur? Quibus etiam satis non fuit ab Evangelio recessisse, spem lapsis satisfactionis et poenitentiae sustulisse, fraudibus involutos, vel adulteriis commaculatos, vel sacrificiorum funesta contagione pollutos, ne Deum rogarent, ne in Ecclesia exomologesin criminum facerent, ab omni et sensu et fructu poenitentiae removisse (p. 181 et 182)...... Si qui autem sunt qui putant se ad Ecclesiam non precibus, sed minis regredi posse, aut existimant aditum se sibi non lamentationibus et satisfactionibus, sed terroribus facere, pro certo habeant contra tales clausam stare Ecclesiam Domini, nec castra Christi invicta et fortia, Domino tuente minuta, minis cedere. Sacerdos Dei Evangelium tenens, et Christi praecepta custodiens, occidi potest, vinci non potest. Suggerit et subministrat nobis exempla virtutis ac fidei Zacharias, antistes Dei, qui cum terreri minis et lapidatione non posset, in templo Dei occisus est, clamans et itentidem dicens quod nos quoque contra haereticos clamamus et dicimus: Haec dicit Dominus (II Paral. XXIV): Dereliquistis vias Domini, et Dominus derelinquet vos. Neque enim qui pauci temerarii et improbi coelestes et salutares vias Domini derelinquunt, et sancta non agentes, a sancto Spiritu deseruntur, ideo et nos divinae traditionis immemores esse debemus, ut majora esse furentium scelera, quam sacerdotum judicia censeamus, aut existimemus plus ad impugnandum posse humana conamina, quam quod ad protegendum praevalet divina tutela (pag. 184). » misprints kept as printed: minuta (for munita), itentidem (for identidem); im.robi: the p is damaged on the page.
departing, and, raising parricidal arms against the Church, they labour to consummate their work by the malice of the devil, so that divine clemency may not heal the wounded in its Church. They corrupt the penitence of the wretched by the fraud of their lies, so that satisfaction may not be made to God in His indignation; that he who before was either ashamed or afraid to be a Christian should not afterwards seek Christ his Lord, nor he who had withdrawn from the Church return to the Church. Effort is made that sins be not redeemed by just satisfactions and lamentations, that wounds be not washed with tears... Is honour then given to God, when God's majesty and judgement are so despised that, while He says He is indignant and angry with those who sacrifice, and threatens eternal penalties and perpetual torments, the sacrilegious propose and say: let God's anger not be thought of, let the Lord's judgement not be feared, let no one knock at the Church of Christ; but, penitence abolished and no confession of the crime made, the bishops despised and trampled underfoot, let peace be proclaimed by presbyters in deceitful words, and, lest the lapsed rise or those put outside return to the Church, let communion be offered to those not in communion? For whom it was not enough to have withdrawn from the Gospel, to have taken from the lapsed the hope of satisfaction and penitence, to have removed from all sense and fruit of penitence those entangled in frauds, or stained with adulteries, or polluted by the deadly contagion of sacrifices, so that they should not entreat God nor make confession of their crimes in the Church (pp. 181 and 182)...... But if there are any who think they can return to the Church not by prayers but by threats, or suppose that they make their way in not by lamentations and satisfactions but by terrors, let them hold for certain that the Lord's Church stands shut against such, and that the camp of Christ, unconquered and strong, fortified by the Lord's protection, does not yield to threats. The priest of God, holding the Gospel and keeping Christ's precepts, can be killed; he cannot be conquered. Zacharias, high priest of God, suggests and supplies us with examples of courage and faith: since he could not be terrified by threats and stoning, he was slain in the temple of God, crying out and saying again and again what we too cry out and say against the heretics: Thus says the Lord (2 Chron. 24): You have forsaken the ways of the Lord, and the Lord will forsake you. For because a few rash and wicked men forsake the heavenly and saving ways of the Lord, and, not doing holy things, are forsaken by the Holy Spirit, we too ought not therefore to be forgetful of the divine tradition, so as to judge the crimes of madmen greater than the judgements of priests, or to think that human efforts can do more to attack than divine protection avails to defend (p. 184). »
(printed under page 572)
Page
- running head: 1161 SUPERIORIS OPUSC[...] (cut off at the image edge)
- marginal letters: A ‹Utrumque porro displicuit›; B ‹phetam dicens : Fili›; C ‹dicatur, ne ira cogitetur› (in the note block); D ‹Domino tuente minuta› (in the note block)
- old-edition numerals: (none)
- other: the main text of col 1161 ends at O si posses, frater (continued at the head of col 1162); the block below it, from recedentes to (pag. 184). », is the continuation of foot note (7) from page 571 and was wrongly run into the text on receipt; removed from the part in QA Q2 and set here in full
charissime, istic interesse nobiscum, cum parvi isti et perversi de schismate revertuntur! Videres quis mihi labor sit persuadere patientiam fratribus nostris, ut, animi dolore sopito, recipiendis malis curandisque consentiant. Namque ut gaudent et laetantur, cum tolerabiles et minus culpabiles redeunt, ita contra fremunt et reluctantur, quoties inemendabiles et protervi, et vel adulteriis, vel sacrificiis contaminati, et post haec adhuc insuper et superbi, sic ad Ecclesiam remeant, ut bona intus ingenia corrumpant (pag. 183). »
dearest, to be present there with us when these petty and perverse men return from schism! You would see what labour it is for me to persuade our brethren to patience, so that, with the pain of their mind laid to rest, they consent to the receiving and healing of the wicked. For just as they rejoice and are glad when those who are tolerable and less culpable return, so on the contrary they murmur and resist whenever the incorrigible and shameless, defiled either by adulteries or by sacrifices, and after this still proud besides, come back to the Church in such a way as to corrupt the good dispositions within (p. 183)."
Adde ea quae in libro de Lapsis adversus nimiam hanc, noxiamque facilitatem copiose disputat: « Imperitus est medicus, etc. (pag. 377). Non concedit pacem facilitas ista, sed tollit, etc. (p. 378). » Atque hoc quidem in loco eos martyres reprehendit, qui commendatitiis litteris vehementius exposcebant, ut criminibus obnoxios sine poenitentia Ecclesia in sinum reciperet. « Veniam peccatis, quae in ipsum commissa sunt, solus potest ille largiri, qui peccata nostra portavit, etc. »
Add what he argues at length in the book On the Lapsed against this excessive and harmful leniency: "He is an unskilled physician, etc. (p. 377). That leniency does not grant peace but takes it away, etc. (p. 378)." And in this passage indeed he rebukes those martyrs who by letters of recommendation demanded too vehemently that the Church receive into her bosom without penance those liable for crimes. "Pardon for sins which have been committed against Him, He alone can bestow Who bore our sins, etc."
Alibi vero eosdem martyres et confessores vehementer orat, ut cautiores sint in commendatitiis litteris concedendis: his enim abutebantur non pauci immanium criminum rei, ut in Ecclesiam sine poenitentia reciperentur.
Elsewhere, however, he earnestly begs these same martyrs and confessors to be more cautious in granting letters of recommendation; for not a few who were guilty of monstrous crimes were abusing them so as to be received into the Church without penance.
IX. Summa severitas quoque illi displicuit, qua nimirum in desperationem adduci facile possent qui in crimina prolapsi fuerant, et in impietate persistere. Censuit itaque temperandam esse lenitate severitatem, ut nemini poenitentiae locus praecluderetur, ideoque recipi quidem possent omnes, tametsi antea atrocibus criminibus polluti; dummodo poenitentiam quam episcopus imponeret subirent. Consule quae nuper allegavi; atque ea sane quae ex libro de Lapsis innui, merentur ut hic integra describantur. « Imperitus est medicus, qui tumentes vulnerum sinus manu parcente contrectat, et in altis recessibus viscerum virus inclusum, dum servat, exaggerat. Aperiendum vulnus est, et secandum, et, putraminibus amputatis, medela fortiore curandum. Vociferetur et clamet licet, et conqueratur aeger impatiens per dolorem, gratias aget postmodum, cum senserit sanitatem: emersit enim, fratres dilectissimi, novum genus cladis et quasi parum persecutionis procella saevierit, accessit ad cumulum sub misericordiae titulo malum fallens, et blanda pernicies. Contra Evangelii vigorem, contra Domini ac Dei legem temeritate quorumdam laxatur incautis communicatio irrita et falsa pax, periculosa dantibus, et nihil accipientibus profutura... (p. 577). Non concedit pacem facilitas ista, sed tollit; nec communicationem tribuit, sed impedit ad salutem. Persecutio est haec alia, et alia tentatio, per quam subtilis inimicus impugnandis adhuc lapsis occulta populatione grassatur. Ut lamentatio conquiescat, ut
IX. Extreme severity also displeased him, by which, namely, those who had fallen into crimes could easily be driven to despair and to persist in impiety. He therefore judged that severity must be tempered with gentleness, so that the place of penance should be shut off to no one, and that accordingly all could indeed be received, even though previously defiled by atrocious crimes, provided that they underwent the penance which the bishop imposed. Consult what I adduced a little earlier; and indeed the passages from the book On the Lapsed which I alluded to deserve to be copied out here in full. "He is an unskilled physician who handles the swollen hollows of wounds with a sparing hand and, while he keeps the poison shut up in the deep recesses of the inward parts, increases it. The wound must be opened and cut, and, the putrid matter having been cut away, healed by a stronger remedy. Though the sick man, impatient through pain, may cry out and shout and complain, he will give thanks afterwards when he has felt his health restored. For there has arisen, dearest brethren, a new kind of disaster, and, as if the storm of persecution had raged too little, there has been added to the heap, under the title of mercy, a deceiving evil and a smooth-spoken ruin. Against the vigour of the Gospel, against the law of the Lord and God, by the rashness of certain men a void communion and a false peace is loosened for the unwary, dangerous to those who give it and of no profit to those who receive it... (p. 577). That leniency does not grant peace but takes it away; nor does it bestow communion, but hinders it towards salvation. This is another persecution and another temptation, through which the subtle enemy, in attacking the lapsed still further, rages with a hidden devastation. That lamentation may be stilled, that
Editors' notes and page, col. 1162
Footnotes
(1) ‹anchor: not visible (call above the rendered foot)› · call in col 1162
Vide epist. LIV, quae multorum episcoporum nomine conscripta est.
See epist. LIV, which was written in the name of many bishops.
(printed under page 572)
(2) ‹anchor: commendatitiis litteris concedendis› · call in col 1162
Epist. X, ad Martyr., etc. pag. 51.
Epist. X, to the Martyrs, etc., p. 51.
(printed under page 572)
Page
- running head: [cut off at left] RIORIS OPUSCULI. 1162
- marginal letters: A ‹charissime, istic interesse›; B ‹Atque hoc quidem in loco›; C ‹severitatem, ut nemini›; D ‹persecutionis procella saevierit›
- old-edition numerals: (none)
dolor sileat, ut delicti memoria evanescat, ut comprimatur peccatorum gemitus, statuatur fletus oculorum, nec Dominum graviter offensum longa et plena poenitentia deprecetur, cum scriptum sit: Memento unde cecideris, et age poenitentiam. Nemo se fallat, nemo se decipiat (p. 378). »
grief be silent, that the memory of the offence fade away, that the groaning for sins be suppressed, that the weeping of the eyes be stopped, and that the Lord, gravely offended, be not entreated with long and full penance, since it is written: Remember whence you have fallen, and do penance. Let no one deceive himself, let no one mislead himself (p. 378)."
Quod si poenitentiam agere non recusassent, easque subiissent poenas, quas ipse praescripsisset, se promptissimum praebebat, ut lenitatem quam posset maximam erga eos adhiberet: cujus lenitatis perspicuum argumentum habemus in epistola XII, quam legat, obsecro, lector (p. 55).
But if they had not refused to do penance, and had undergone the penalties which he himself had prescribed, he showed himself most ready to apply towards them the greatest leniency that he could: of which leniency we have a clear proof in letter 12, which I beg the reader to read (p. 55).
X. Hinc de ipsis iniquissimis Felicissimi asseclis, quorum immania scelera et execrabilem vitam, schisma quoque, et ab Ecclesia defectionem proxime ante descripserat, haec pronuntiare non dubitat (ep. LV, p. 84): « Si judicium nostrum voluerint experiri, veniant. Denique si qua illis excusatio et defensio potest esse, videamus quem habeant satisfactionis suae sensum, quem afferant poenitentiae fructum. Nec Ecclesia istic cuique clauditur, nec episcopus alicui denegatur. Poenitentia, et facilitas, et humanitas nostra venientibus praesto est. Opto omnes in Ecclesiam regredi, opto universos commilitones nostros intra Christi castra et Dei Patris domicilia concludi. Remitto omnia, multa dissimulo studio et voto colligendae fraternitatis. Etiam quae in Deum commissa sunt, non pleno judicio religionis examino. Delictis plusquam oportet remittendis pene ipse delinquo. Amplector prompta ac plena dilectione cum poenitentia revertentes peccatum suum satisfactione humili et simplici confitentes. »
10. Hence, concerning the most wicked followers of Felicissimus themselves, whose monstrous crimes and execrable life, and also their schism and defection from the Church, he had described just before, he does not hesitate to declare this (Ep. 55, p. 84): « If they wish to make trial of our judgement, let them come. Then, if they can have any excuse and defence, let us see what sense of satisfaction they have, what fruit of penance they bring. Neither is the Church here closed to anyone, nor is the bishop denied to anyone. Penance, and our readiness and kindness, are at hand for those who come. I wish all to return into the Church; I wish all our fellow soldiers to be enclosed within the camp of Christ and the dwellings of God the Father. I remit all things, I overlook many, out of zeal and desire to gather the brotherhood together. Even the things committed against God I do not examine with the full judgement of religion. In remitting offences more than is fitting I myself almost offend. I embrace with ready and full love those who return with penance, confessing their sin with humble and simple satisfaction. »
XI. Haec quae retuli satis apta ad id quod ostendendum mihi proposui, censeo. Caeterum si alia adhuc optas ejusdem Cypriani hanc in rem testimonia, ea consule quae tradit ipse in libro de Lapsis et in epistola LV. Utrumque porro comprehendit, suamque sententiam apertissime explicat in epistola LII (p. 155) verbis iis: « Miror autem quosdam sic obstinatos, etc.; » quae verba in annotationibus ad postremum testimonium (id est Apocal., II, 5) allegabimus.
11. These things that I have related I consider sufficiently suited to what I set out to show. But if you still want further testimonies of the same Cyprian on this matter, consult what he himself relates in the book On the Lapsed and in letter 55. He moreover embraces both, and sets out his opinion most openly in letter 52 (p. 155) in these words: « But I wonder that some are so obstinate, etc.; » which words we shall cite in the annotations to the last testimony (that is, Rev. 2:5).
XII. Ut ergo et Novatianorum errorem, et schisma reprehenderet, et propositum suum, et disciplinam quam in Ecclesiam invexerat, a reprehensionibus vindicaret, libellum hunc aut composuit Cyprianus ipse aut certe alter pro Cypriani sententia decertans, ea colligens quae in tria, si vis, argumenta et disputationis capita erant deinceps distribuenda quorum alterum Novatianorum schisma erroresque damnaret; refelleret alterum sententiam illorum, qui fassi subesse Ecclesiae potestati crimina quaevis, criminosos tamen ab Ecclesia, et a poenitentia ineunda; arcebant approbaret tertium disciplinam a Cypriano propositam. Quod autem apte sub horum altero comprehendantur illa ipsa duo quae diximus testimonia, in annotationibus ad illa ostendemus. Atque hunc quidem libellum suspicor ea mente fuisse compositum, ut in tertio Testimoniorum libro reliquis illius partibus adjungeretur.
12. Therefore, so that he might both censure the error and schism of the Novatianists and vindicate from censure his own proposal and the discipline which he had introduced into the Church, either Cyprian himself composed this little book, or certainly another contending for Cyprian's opinion, gathering those things which were to be distributed in turn into three, if you will, arguments and heads of disputation, of which the first was to condemn the schism and errors of the Novatianists; the second was to refute the opinion of those who, while admitting that any crimes whatever were subject to the power of the Church, nevertheless kept the criminals away from the Church and from undertaking penance; the third was to approve the discipline proposed by Cyprian. That those very two testimonies which we have mentioned are fittingly included under the second of these, we shall show in the annotations to them. And indeed I suspect that this little book was composed with the intention that it should be joined to its remaining parts in the third book of the Testimonies.
Editors' notes and page, col. 1163
Page
- running head: 1165 DE ARGUMENTO… (number reads 1165 in the scan, presumably 1163; title cut off at the right edge)
- marginal letters: A ‹dolor sileat, ut delicti›; B ‹ante descripserat, haec pronuntiare›; C ‹tentia revertentes peccatum suum›; D ‹libellum hunc aut composuit Cyprianus›
- old-edition numerals: (none)
- other: whole column is editors' matter (editors' matter: ‹dolor sileat, ut delicti memoria›, continuing a dissertation on the argument of the Testimonia libellus, sections X–XII); "humili" and "horum" look like "bumili"/"borum" in the scan, taken as worn h, UNSURE; "defensio" blurred; "Poenitentia, et facilitas" set as printed (Cyprian's text reads Patientia); misplaced semicolon in "ineunda; arcebant" set as printed; column begins mid-sentence with "dolor"; right-hand column fragments not set
Sed jam denique, quas promisimus annotationes, praebeamus.
But now at last let us provide the annotations which we promised.
Allegatis in superiori opusculo Scripturarum locis annotationes quasdam apponimus.
To the passages of the Scriptures cited in the preceding little work we append some annotations.
CAPUT II.
Chapter II.
Nolim vero arbitretur lector, ea tantummodo Scripturarum loca, quae in hoc opusculo habentur, poenitentiam respicere. Alia, eaque non pauca, invenies in Bachiarii libro ad Januarium misso, in Parallelis quoque Damasceni (litt. μ, tit. III, περὶ μετανοίας, etc.) in eo capite, quod in paginae calce allego, quodque si cum hoc libello conferas, jucundissimum id tibi erit, et valde utile. Ea itaque loca quae hic recensentur, aut portio nonnulla sunt amplioris libri, qui multo plura complectebatur, aut, si vis, selecta ea sunt veluti reliquis aptiora, non ad utilitatem quidem, necessitatemque poenitentiae generatim inspectae asserendam, sed ad utilitatem necessitatemque illius generis poenitentiae asserendam, de quo genere numero 6, 7, et subsequentibus superioris capitis egi; recole itaque quae iis numeris tradidimus.
I would not, however, have the reader think that only those passages of the Scriptures which are found in this little work concern penance. Others, and those not few, you will find in the book of Bachiarius sent to Januarius, and also in the Parallels of Damascene (letter μ, title 3, On Repentance, etc.) in that chapter which I cite at the foot of the page; and if you compare it with this little book, it will be most delightful to you, and very useful. The passages, therefore, which are reviewed here are either some portion of a fuller book which embraced many more, or, if you will, they have been selected as being more suited than the rest, not indeed for asserting the usefulness and necessity of penance considered in general, but for asserting the usefulness and necessity of that kind of penance of which I treated in numbers 6, 7 and the following of the preceding chapter; recall, therefore, what we set out in those numbers.
Jam vero ad eum locum venio, qui primum in hoc opusculo se offert, quique se habet:
Now I come to that passage which first presents itself in this little work, and which runs as follows:
I. Si dereliquerint filii ejus legem meam, et in judiciis meis non ambulaverint, et mandata mea non custodierint, visitabo in virga iniquitates eorum et in verberibus peccata eorum: misericordiam autem meam non dispergam ab eis (Ps. LXXXVIII, 31).
I. If his sons forsake my law, and do not walk in my judgements, and do not keep my commandments, I will visit their iniquities with the rod and their sins with stripes; but my mercy I will not scatter from them (Ps. 88:31).
Arbitratus sum aliquando, amanuensis licentia quadam, immutatum eum fuisse, et loco vetustae substitutam fuisse Vulgatam interpretationem, quod ego saepe in codicibus factum perspexi. At anceps deinceps haesi, cum eumdem locum ad eum fere modum citatum vidi in Bachiarii libro quo affertur in hoc opusculo. Aut ergo uterque amanuensis eamdem licentiam sibi arrogavit, aut potius vetustis ipsis temporibus altera interpretatio hujus loci aderat, quae ea ratione locum hunc redderet, qua nunc reddit Vulgata.
I once thought that it had been altered by a certain licence of a copyist, and that the Vulgate rendering had been substituted in place of the old one, as I have often observed to have been done in manuscripts. But afterwards I hesitated, in doubt, when I saw the same passage cited in the book of Bachiarius in nearly the same manner as that in which it is adduced in this little work. Either, then, each copyist arrogated the same licence to himself, or rather, in those very ancient times, there existed another rendering of this passage, which rendered this passage in the way in which the Vulgate now renders it.
Caeterum hic psalmi octogesimi octavi locus in vetustissimo illo libello, qui adversus Novatianum, ipso Novatianorum atque Cypriani tempore conscriptus fuit, ad hunc modum se habet: Si dereliquerint filii ejus legem meam, et in mandatis meis non ambulaverint, et si justificationes meas profanaverint, et praecepta mea non custodierint, visitabo in virga facinora eorum et in flagellis delicta eorum; misericordiam autem meam non dispergam ab eis. Nec multum abest Cyprianus, sic eumdem locum allegans: Si dereliquerint legem meam, et in judiciis meis non ambulaverint; si justificationes meas profanaverint, et praecepta mea non observaverint,
Moreover, this passage of the eighty-eighth psalm, in that most ancient little book which was written against Novatian in the very time of the Novatianists and of Cyprian, runs in this manner: If his sons forsake my law, and do not walk in my commandments, and if they profane my ordinances, and do not keep my precepts, I will visit their crimes with the rod and their offences with scourges; but my mercy I will not scatter from them. Nor is Cyprian far from this, citing the same passage thus: If they forsake my law, and do not walk in my judgements; if they profane my ordinances, and do not keep my precepts,
Editors' notes and page, col. 1164
Footnotes
(1) ‹anchor: in Bachiarii libro› · call in col 1164
N°. 22, p. 115, editt. Francisci Florii.
No. 22, p. 115, in Francesco Florio's edition.
(printed under page 573)
(2) ‹anchor: vetustissimo illo libello› · call in col 1164
Constat auctorem libri ad Novatianum aequalem esse Cypriani, etc. In Vita S. Cypriani praeposita editioni Baluzii, § 35, pag. 94.
It is established that the author of the book To Novatian was a contemporary of Cyprian, etc. In the Life of St Cyprian prefixed to Baluze's edition, § 35, p. 94.
(printed under page 573)
(3) ‹anchor: eumdem locum allegans› · call in col 1164
In epist. VII, p. 41, et in epist. LII, p. 155, et rursus in libro de Lapsis, p. 314.
In epist. VII, p. 41, and in epist. LII, p. 155, and again in the book On the Lapsed, p. 314.
(printed under page 573)
Page
- running head: DE ARGUMENTO (cut at left edge; the D only partly visible)
- marginal letters: A Sed jam denique; B quae hic recensentur; C gam ab eis (Ps. LXXXVIII, 31); D fuit, ad hunc modum
- old-edition numerals: (none)
visitabo in virga facinora eorum, et in flagellis delicta eorum: misericordiam autem meam non dispergam ab eis, etc.
I will visit their misdeeds with the rod, and their offences with scourges; but my mercy I will not scatter from them, etc.
Mirum porro non est, si primo quidem locus hic afferatur: etenim severitatem illorum redarguit qui, nimio plus austeri, recipere poenitentes in Ecclesiam nolebant. Hinc auctor libri ad Novatianum haereticum (p. 11): « Quaenam est tua Novatiane, dementia, ut illa, quae ad exitium salutis pertineant, tantum legas, et quae ad misericordiam praetereas? Clamante Scriptura, et dicente: Poenitentiam agite..... Adeo quia multae miserationis est Dominus, audivimus: audiamus quid per David contestatur Spiritus sanctus; Si dereliquerint filii ejus, etc. » Bachiarius quoque, valde vetustus (quippe qui creditur Augustini aequalis) et valde probabilis scriptor, iisdem pariter verbis eorum severitatem refellit, qui gravioribus quibusdam peccatis poenitentiae locum denegabant: « Age ergo, amice, inquit ille in epistola ad Januarium, consurge, et, perdita inter fluctus saeculi mercede, atque substantia velut naufragus imam tabulam, hoc est scientiam divini Canonis, tene, quae te adducat ad littus ubi ait: Si dereliquerint filii ejus legem meam, et in judiciis meis non ambulaverint; si justificationes meas profanaverint, et mandata mea non custodierint, visitabo in virga iniquitates eorum, et in verberibus peccata eorum; misericordiam autem meam non dispergam ab eis, neque nocebo in veritate mea. De cujus hoc filiis dicitur? Nonne Domini nostri Jesu Christi, quos Ecclesiastici fontis uterus et secreti ac perplexi vulva mysterii parturivit; quos natos crucis cuna suscepit, Evangelii mammilla lactavit? Vis scire quia baptizati, non autem catechumeni filii appellantur? Aspice quod ipse Apostolis suis dicit: Jam non dicam vos servos, sed filios. »
Moreover, it is no wonder if this passage is in fact adduced first: for it refutes the severity of those who, being excessively austere, were unwilling to receive penitents into the Church. Hence the author of the book to Novatian the heretic (p. 11): « What is this madness of yours, Novatian, that you read only those things which pertain to the ruin of salvation, and pass over those which pertain to mercy? Though Scripture cries out and says: Do penance..... So much so that we have heard that the Lord is of great compassion: let us hear what the Holy Spirit testifies through David: If his sons forsake, etc. » Bachiarius too, a very ancient writer (since he is believed to be a contemporary of Augustine) and a very creditable one, likewise refutes in the same words the severity of those who denied a place for penance to certain graver sins: « Come then, friend, he says in the letter to Januarius, rise up, and, having lost your wages and substance amid the waves of the world, like a shipwrecked man hold fast to the lowest plank, that is, the knowledge of the divine Canon, which may bring you to the shore where it says: If his sons forsake My law, and do not walk in My judgements; if they profane My justifications, and do not keep My commandments, I will visit their iniquities with the rod, and their sins with stripes; but My mercy I will not scatter from them, nor will I do harm in My truth. Of whose sons is this said? Is it not of our Lord Jesus Christ, those whom the womb of the Church's font and the matrix of a secret and intricate mystery brought forth; whom, once born, the cradle of the cross received, and the breast of the Gospel suckled? Do you wish to know that the baptized, and not the catechumens, are called sons? Look at what He Himself says to His Apostles: Now I will not call you servants, but sons. »
Eorum quoque lenitatem locus iste facilitatemque refellit, qui sine ulla poenitentia prolapsos in crimina recipiebant in Ecclesiam. An non Deus, dum misericordiam nepotibus Davidis pollicetur, poenitentiam eis se inflicturum esse promittit? Visitabo in virga... misericordiam autem meam non dispergam. Pulchre Cyprianus (epist. LII, p. 155): « In Psalmis etiam legimus censuram pariter, et clementiam Dei comminantis simul, atque parcentis, punientis ut corrigat, et cum correxerit, reservantis: Visitabo, inquit, in virga facinora eorum, et in flagellis delicta eorum. Misericordiam autem meam non dispergam ab eis.
This passage also refutes the leniency and laxity of those who received into the Church, without any penance, those who had fallen into crimes. Does not God, while He promises mercy to the descendants of David, promise that He will inflict penance on them? I will visit with the rod... but My mercy I will not scatter. Beautifully Cyprian (Ep. 52, p. 155): « In the Psalms also we read of the censure and likewise the clemency of God, at once threatening and sparing, punishing that He may correct, and, when He has corrected, preserving: I will visit, He says, their misdeeds with the rod, and their offences with scourges. But My mercy I will not scatter from them.
II. Item apud Isaiam (XXX, 15): Sicut dicit Dominus sanctus Israel. Cum conversus ingemueris, tunc salvus eris, et scies ubi fueris.
II. Likewise in Isaiah (Isa. 30:15): As the Lord, the Holy One of Israel, says. When you have turned and groaned, then you will be saved, and you will know where you were.
Invitantur his verbis Novatiani ad Ecclesiam, quatenus certi redduntur, si ingemuerint, id est si de schismate et criminibus reliquis poenitentiam egerint, salvandos fore. Restituti vero Ecclesiae et salutari poenitentia prioribus erroribus deletis, tum denique agnoscent, schismatis atque haeresis, qua ante irretiti fuerant, gravitatem: Et scies ubi fueris.
The Novatianists are invited to the Church by these words, inasmuch as they are made certain that, if they groan, that is, if they do penance for their schism and their other crimes, they will be saved. But once restored to the Church, and their former errors blotted out by salutary penance, then at last they will recognize the gravity of the schism and heresy in which they had previously been entangled: And you will know where you were.
Editors' notes and page, col. 1165
Footnotes
(1) ‹anchor: not visible (call above the rendered foot)› · call in col 1165
Tom. III. Bibliot. Paris. Patr. p. 133; in editione Francisci Florii, uti dixi, p. 115, n. 22.
Vol. III of the Paris Bibliotheca Patrum, p. 133; in Francesco Florio's edition, as I said, p. 115, no. 22.
(printed under page 574)
Page
- running head: 1165 SUPERIORIS OPUSCU[...] (cut off at the image edge)
- marginal letters: A ‹servaverint, visitabo in virga facinora›; B ‹lis) et valde probabilis scriptor›; C ‹mysterii parturivit; quos natos crucis›; D ‹correxerit, reservantis: Visitabo›
- old-edition numerals: (none)
Caeterum id ipsum quod ex proxime superiore testimonio deduximus, facile etiam deducitur ex eo quod hic allegamus : debet enim ingemiscere (id est veram, non fucatam, poenitentiam agere) is qui ad Deum convertitur. Id si peraget, salvabitur a Domino, agnoscetque, cum poenituerit, detestabilem statum in quo antea fuerat : Et scies ubi fueris.
Moreover, that very point which we deduced from the immediately preceding testimony is easily deduced also from the one we adduce here: for he who is converted to God must groan (that is, do true, not counterfeit, penance). If he does this, he will be saved by the Lord, and, when he has repented, he will recognize the detestable state in which he had been before: And you will know where you were.
At facile posces, ubinam exstent allegata verba, quae citantur etiam a Cypriano et Paciano, atque adeo, si egregio Calmeto credis, ab Origene, Hieronymo et Fulgentio ? Require ea in vetusta versione Septuaginta interpretibus adhaerente, et invenies in versiculo 15 capitis XXX Isaiae. Haec porro eo libentius annotavi, quod viderim in editione Cypriani, quam adornavit Baluzius, citari in margine : Ezech., XVIII et XXXIII. Ex Isaia sane allegat Hieronymus, quem n. 4 afferam.
But you will readily ask where the quoted words are to be found, which are cited also by Cyprian and Pacian, and indeed, if you believe the excellent Calmet, by Origen, Jerome and Fulgentius. Look for them in the ancient version that follows the Seventy translators, and you will find them in verse 15 of chapter 30 of Isaiah. I have noted this the more willingly because I saw that in the edition of Cyprian which Baluze prepared there is cited in the margin: Ezek. 18 and 33. Jerome certainly quotes it from Isaiah, and I shall bring him forward at no. 4.
III. Item illic (XXX, 1) : Vae filii desertionis, dicit Dominus, fecistis consilium non per me et sponsionem meam, non per Spiritum meum, adjicere peccatum super peccatum.
III. Likewise in the same place (30:1): Woe, sons of desertion, says the Lord, you have made a plan not through Me and My pledge, not through My Spirit, so as to add sin upon sin.
Locus iste ille ipse est, procul dubio, qui in Vulgata exstat versiculo 1 capitis XXX Isaiae, sic in latinum versus : Vae filii desertores, dicit Dominus, ut faceretis consilium, et non ex me, et ordiremini telam, et non per Spiritum meum, ut adderetis peccatum super peccatum.
This passage is, without doubt, the very one which stands in the Vulgate in verse 1 of chapter 30 of Isaiah, turned into Latin thus: Woe, deserting sons, says the Lord, that you should make a plan, and not from Me, and should weave a web, and not through My Spirit, that you might add sin upon sin.
Sequitur porro scriptor noster, veterum more, Septuaginta interpretes. Videtur autem ideo allatus hic locus, ut moneremur, non approbari a Deo consilium eorum qui, ut verbis Cypriani utar (ep. LV, p. 181) : « Contra Deum sacrilegi, contra sacerdotes Dei impio furore temerarii, de Ecclesia recedentes et contra Ecclesiam parricidalia arma tollentes, elaborant ut opus suum diaboli malitia consumment, ne vulneratos divina clementia in Ecclesia sua curet. Miserorum poenitentiam mendaciorum suorum fraude corrumpunt, ne Deo indignanti satisfiat. » Quibus quidem verbis Novatianos, ut puto, innuit, qui ut assectarum numerum augerent, lapsos et criminosos in coetum suum facile recipiebant, nec ab eis preces eas, afflictionesque exposcebant, quas exposcebat catholica Ecclesia. Quamquam etiam arbitror, eosdem Novatianos propterea quoque reprehendi quod descivissent ab Ecclesia, schismaticis praesidibus adversus catholicos constitutis. Id sane indicat Cyprianus, cum haec ait (epist. LV, p. 178) : « Plane episcopi, non de voluntate Dei fiunt, sed qui extra Ecclesiam fiunt, sed qui contra dispositionem et traditionem Evangelii fiunt, sicut ipse Dominus in duodecim Prophetis ponit et dicit : Sibimetipsis regem constituerunt, et non per me. Et iterum : Sacrificia
Our writer, moreover, follows the Seventy translators, after the manner of the ancients. This passage seems to have been brought forward so that we might be warned that God does not approve the plan of those who, to use the words of Cyprian (ep. 55, p. 181): "sacrilegious against God, reckless with impious fury against the priests of God, withdrawing from the Church and raising parricidal arms against the Church, labour to complete their work by the malice of the devil, so that the divine clemency may not heal the wounded in His Church. They corrupt the penance of the wretched by the fraud of their lies, so that satisfaction may not be made to an angry God." By these words, I think, he hints at the Novatians, who, in order to increase the number of their followers, readily received the lapsed and the criminous into their assembly, and did not demand of them those prayers and afflictions which the Catholic Church demanded. Yet I also judge that these same Novatians are rebuked for this further reason, that they had broken away from the Church, having set up schismatic bishops against the Catholics. Cyprian indeed indicates this when he says (ep. 55, p. 178): "Plainly they are bishops made not by the will of God, but who are made outside the Church, but who are made against the ordinance and tradition of the Gospel, as the Lord Himself sets down and says in the Twelve Prophets: They have set up a king for themselves, and not through Me. And again: Sacrifices
Editors' notes and page, col. 1166
Footnotes
(1) ‹anchor: not visible (call above the rendered foot)› · call in col 1166
In libro de Lapsis, p. 386.
In the book On the Lapsed, p. 386.
(printed under page 574)
(2) ‹anchor: not visible (call above the rendered foot)› · call in col 1166
Contra tract. Novatian. et tom. III Bibliot. Paris. Patr., p. 61. Quid si adjecissem illud Isaiae: Cum conversus ingemueris, tunc salvaberis, et scies ubi fueris? Et in Paraen. ad poenit., pag. 75: Et iterum cum conversus ingemueris, tunc salvaberis, et scies ubi fueris?
Against the treatise of Novatian, and vol. III of the Paris Bibliotheca Patrum, p. 61. What if I had added that saying of Isaiah: When you have turned and groaned, then you will be saved, and will know where you have been? And in the Paraenesis to Penitence, p. 75: And again, when you have turned and groaned, then you will be saved, and will know where you have been?
(printed under page 574)
Page
- running head: [...]RIORIS OPUSCULI. 1166 (head cut off at the left edge of the image)
- marginal letters: A ‹Caeterum id ipsum quod›; B ‹XVIII et XXXIII. Ex Isaia›; C ‹silium eorum qui, ut verbis›; D ‹descivissent ab Ecclesia›
- old-edition numerals: (none)
eorum tamquam panis luctus; omnes, qui manducant ea contaminabuntur. Et per Isaiam quoque (Isa. XXX) Spiritus sanctus clamat, et dicit: Vae vobis, filii desertores. Haec dicit Dominus: Habuistis consilium et non per me, et fecistis conventionem, et non per Spiritum meum, adjicere peccata super peccata.
of theirs are like the bread of mourning; all who eat them will be defiled. And through Isaiah also (Isa. 30) the Holy Spirit cries out and says: Woe to you, deserting sons. Thus says the Lord: You have taken counsel, and not through Me, and you have made a compact, and not through My Spirit, to add sins upon sins.
Eodem quoque spectare videtur is quem saepe allegavi, auctor libri ad Novatianum haereticum, haec scriptis tradens (p. 8): Quia qui non introivit per ostium in ovile ovium, sed descendit per alteram partem, ille fur et latro est. Item in eodem Evangelio quoque ait: Omnes qui venerunt, fures sunt et latrones. Qui isti sunt, nisi desertores fidei, et transgressores Ecclesiae Dei, qui contra ordinationem Dei nituntur? Quos merito Spiritus sanctus per Prophetam increpat, dicens: Fecistis consilium non per me, et conventionem non per Spiritum meum, adjicere peccata super peccata. Quid ad ista respondeant perversissimi isti Novatiani, vel nunc infelicissimi pauci, qui ad tantam furoris dementiam proruperunt, ut nec Deo, nec homini reverentiam habuerint? »
The author of the book Against Novatian the Heretic, whom I have often cited, seems also to look towards the same point, committing these words to writing (p. 8): For he who has not entered by the door into the sheepfold, but has come down by another side, is a thief and a robber. Likewise in the same Gospel he also says: All who have come are thieves and robbers. Who are these, if not deserters of the faith and transgressors against the Church of God, who strive against the ordinance of God? These the Holy Spirit rightly rebukes through the Prophet, saying: You have made counsel not through Me, and a compact not through My Spirit, to add sins upon sins. What can these most perverse Novatians answer to this, or those most unhappy few of the present day, who have burst forth into such a madness of fury that they have had reverence neither for God nor for man?"
IV. Item apud Jeremiam (II, 25): Avertere pedem tuum ab aspera via, et faciem tuam a siti; illa vero dixit: « Confortabor; volo: » quia diligebat alienos, et ibat post illos.
IV. Likewise in Jeremiah (Jer. 2:25): Turn away your foot from the rough road, and your face from thirst; but she said: "I will be strengthened; I will": because she loved strangers, and went after them.
Ad Novatianorum Pertinaciam retundendam plurimum valet locus ille Jeremiae, qui nunc affertur, et quem in Vulgata sic leges: Prohibe pedem tuum a nuditate et guttur tuum a siti; et dixisti: Desperavi, nequaquam faciam: adamavi quippe alienos et post eos ambulabo. Utitur hoc loco ad invitandum ad poenitentiam Rusticum lapsum Hieronymus, haec ad eum scribens: « Nihil ita offendit Deum quam desperatione meliorum haerere pejoribus: licet et ipsa desperatio incredulitatis indicium sit. Qui enim desperat salutem, non putat futurum esse judicium. Quod si metueret, utique bonis operibus se judici praepararet. Audiamus per Jeremiam loquentem Deum: Converte pedem tuum a via aspera, et guttur tuum a siti. Et iterum: Numquid qui cadit, non resurget: aut qui aversus est, non revertetur? Et per Isaiam: Quando conversus ingemueris, tunc salvus eris, et scies ubi fueris.
For blunting the obstinacy of the Novatians that passage of Jeremiah which is now adduced is of the greatest force, and in the Vulgate you will read it thus: Keep your foot from nakedness and your throat from thirst; and you said: I have despaired, I will by no means do it: for I have loved strangers and I will walk after them. Jerome uses this passage to invite the lapsed Rusticus to penance, writing these words to him: "Nothing so offends God as to cling to worse things out of despair of better ones: although that very despair is itself a sign of unbelief. For he who despairs of salvation does not think that there will be a judgement. But if he feared it, he would surely prepare himself for the Judge by good works. Let us hear God speaking through Jeremiah: Turn your foot from the rough road, and your throat from thirst. And again: Shall he who falls not rise again: or shall he who has turned away not return? And through Isaiah: When you have turned and groaned, then you will be saved, and you will know where you have been.
V. Item apud Isaiam: Convertimini, quia altam cogitationem cogitatis, et iniquam (Isai. XXXI, 6).
V. Likewise in Isaiah: Be converted, because you think a deep and wicked thought (Isa. 31:6).
Tum ad vocandos peccatores ad veram, non ad fucatam, poenitentiam, tum ad revocandos a schismate ad Ecclesiam Novatianos valet locus iste: cui simillimus est alter, quem ex Joele affert Cyprianus in libro de Lapsis: Revertimini ad Dominum Deum vestrum, etc.
This passage is of force both for calling sinners to a true, not a counterfeit, penance, and for calling the Novatians back from schism to the Church: very like it is another, which Cyprian adduces from Joel in the book On the Lapsed: Return to the Lord your God, etc.
Notat autem clar. Calmet locum istum a Symmacho ad hunc modum fuisse explicatum: Poenitentiam agite, sicut profunda transgressione recessistis a Deo. Septuaginta vero: Convertimini, qui profundum
Now the illustrious Calmet notes that this passage was rendered by Symmachus in this manner: Do penance, as you have departed from God by a deep transgression. But the Seventy: Be converted, you who were taking a deep
Editors' notes and page, col. 1167
Footnotes
(1) ‹anchor: not visible (call above the rendered foot)› · call in col 1167
Legendum puto: Averte.
I think "Averte" (turn away) should be read.
(printed under page 575)
(2) ‹anchor: haec ad eum scribens› · call in col 1167
Epist. olim 46 in Veron. edition. 122, n. 1, pag. 885.
Formerly epist. 46; in the Verona edition 122, no. 1, p. 885.
(printed under page 575)
(3) ‹anchor: Convertimini, quia› · call in col 1167
Qui, nisi probabilis conjectura me fallit.
"Qui" (who), unless a probable conjecture deceives me.
(printed under page 575)
(4) ‹anchor: in libro de Lapsis› · call in col 1167
Pag. 386.
P. 386.
(printed under page 575)
Page
- running head: DE ARGUMENTO (cut off at the right edge of the image)
- marginal letters: A ‹cia eorum tamquam panis luctus›; B ‹tam increpat, dicens: Fecistis consilium non per›; C ‹tentiam Rusticum lapsum Hieronymus›; D ‹Tum ad vocandos peccatores ad veram, non ad›
- old-edition numerals: (none)
consilium consultabatis et iniquum. Vox itaque illa altam (altam cogitationem) hic idem significat ac, profundam: qua quidem significatione alibi etiam, judice Augustino, sumitur: sic enim sanctus doctor versiculum septimum psalmi sexagesimi tertii: Accedet homo ad cor altum, etc., explicat, Accessit homo ad cor altum, id est cor secretum (secretum vero hic idem significare videtur ac profundum) objiciens aspectibus hominem, servans intus Deum.
and wicked counsel. That word altam (altam cogitationem) therefore means here the same as profundam; and in this meaning it is taken elsewhere too, in the judgement of Augustine. For thus the holy doctor explains the seventh verse of the sixty-third psalm, Man shall approach to a high heart, etc.: Man approached to a high heart, that is, a secret heart (and secretum here seems to mean the same as profundum), setting the man before men's sight, keeping God within.
VI. Item illic (XLIII, 25): Ego sum, ego sum qui deleo injustitias tuas, et non recordabor: tu autem recordare, et judicemur simul. Dic tu injustitias tuas prius.
VI. Likewise in the same place (43:25): I am, I am He Who blots out your injustices, and I will not remember them: but you, remember, and let us be judged together. Tell your injustices first.
Vulgata haec habet: Ego sum, ego sum ipse qui deleo iniquitates tuas propter me, et peccatorum tuorum non recordabor. Reduc me in memoriam, et judicemur simul: narra, si quid habes, ut justificeris. At scriptori nostro fere congruit is, quem saepius laudavi, auctor libelli ad Novatianum haereticum. En quomodo locum hunc legit: Ego sum, ego sum qui deleo facinora tua, et non commemorabor te: tu autem in mente habe, et judicemus. Dic tu facinora prius, ut justificeris.
The Vulgate has this: I am, I am He Himself Who blots out your iniquities for My own sake, and I will not remember your sins. Bring Me back to remembrance, and let us be judged together: tell, if you have anything, that you may be justified. But our writer is nearly matched by the one whom I have quite often cited, the author of the little book To Novatian the heretic. See how he reads this passage: I am, I am He Who blots out your crimes, and I will not call you to mind: but you, keep it in mind, and let us judge. Tell your crimes first, that you may be justified.
Eadem plane mihi videtur loci hujus meta atque ea quam loci Jeremiae paulo ante allati esse dixi. Sane eo recitato auctor libelli ad Novatianum haec statim subdit: «Dum patet, fratres, indulgentiae aditus, Deum plenis satisfactionibus deprecemur. Deprecemur nos, ut exaltari possimus.» Propterea etiam allatus videtur locus iste, ut doceamur copiosissime, et summa cum liberalitate nostri misereri Deum, dum peccatorum, de quibus dolemus, omnino obliviscitur. Monet tamen, ut nos eorum meminerimus, deflendo scilicet. Monet pariter, ut peccata nostra prius defleamus quam eorum veniam ab Ecclesia exposcamus. Dic tu injustitias tuas prius, etc. Praeproperam itaque nonnullorum poenitentiam et nimiam quorumdam presbyterorum facilitatem in impertienda lapsis venia, verba ista condemnant. Locum hunc ad poenitentiae necessitatem inculcandam adducit etiam Damascenus.
The aim of this passage seems to me plainly the same as that which I said was the aim of the passage of Jeremiah adduced a little before. Indeed, having recited it, the author of the little book To Novatian at once adds this: «While the access to indulgence lies open, brethren, let us entreat God with full satisfactions. Let us ourselves entreat, that we may be exalted.» This passage seems also to have been adduced for this reason, that we may be taught that God has mercy on us most abundantly and with the greatest liberality, since He entirely forgets the sins for which we grieve. Yet He warns that we should remember them, namely by weeping over them. He warns likewise that we should first weep over our sins before we beg pardon for them from the Church. Tell your injustices first, etc. These words therefore condemn the over-hasty penitence of some and the excessive readiness of certain presbyters in granting pardon to the lapsed. Damascene too adduces this passage to inculcate the necessity of penitence.
VII. Item illic (Isai. LV, 6): Quaerite Deum, et cum inveneritis eum, invocate. At ubi appropinquavit vobis, derelinquat impius vias suas, et vir iniquus cogitationes suas, et convertatur ad Dominum, et misericordia ei praeparabitur, quia non multum remittit peccata vestra.
VII. Likewise in the same place (Isa. 55:6): Seek God, and when you have found Him, call upon Him. But when He has drawn near to you, let the ungodly man forsake his ways, and the wicked man his thoughts, and let him turn to the Lord, and mercy shall be prepared for him, because He does not remit your sins much.
Atque hanc ipsam praeproperam poenitentiam, et nimiam facilitatem ea, de quibus nunc agimus, Isaiae verba condemnant. Quaerere scilicet debet peccator Deum, eoque cor ejusdem peccatoris gratia sua illustrante, ac permovente, derelinquere debet viam suam; tum vero misericordia ei praeparabitur, quam quidem non sine precibus, et poenis, quibus peccator subsit, indulget Deus, qui (ut scriptoris nostri verbis utamur) non multum remittit; id est non sine aliquo nostro supplicio et afflictione. Alios etiam sensus verba illa non multum habere fortasse possunt; sed certe hosce duos. Prior hic est: Statim ac peccator ex corde defleat peccatum suum, remittet Deus quaecumque
And this very over-hasty penitence and excessive readiness are condemned by the words of Isaiah with which we are now dealing. The sinner, that is, must seek God, and, with God enlightening and moving the heart of that same sinner by His grace, he must forsake his way; and then mercy will be prepared for him, which God indeed grants not without prayers and penalties to which the sinner submits, God Who (to use the words of our writer) does not remit much; that is, not without some punishment and affliction of ours. Those words non multum can perhaps bear other senses too; but certainly these two. The first is this: as soon as the sinner weeps from the heart over his sin, God will remit whatever
Editors' notes and page, col. 1168
Footnotes
(5) ‹anchor: not visible (call above the rendered foot)› · call in col 1168
Pag. 16.
P. 16.
(printed under page 575)
(6) ‹anchor: adducit etiam Damascenus› · call in col 1168
Parallel. litt. μ, tit. III, p. 578, t. II edit. le Quien.
Sacra Parallela, letter μ, title III, p. 578, vol. II of Le Quien's edition.
(printed under page 575)
Page
- running head: [cut off]E ARGUMENTO 1168
- marginal letters: A consilium consultabatis et iniquum; B mul: narra, si quid habes; C eorum meminerimus, deflendo; D nimiam facilitatem ea
- old-edition numerals: (none)
erravit, adeo ut non multum orari se sinat, ut veniam indulgeat. Alter : Dum Deus atque Ecclesia vos ad se vocat, o Novatiani, vocanti parete, neque enim diu (non multum) pertinaciam vestram atque insolentiam tolerabit. Calmet postremae huic explicationi favet, dum lectorem monet, ut conferat locum hunc cum altero Joannis XII, 35 : Adhuc modicum lumen in vobis est, ambulate dum lumen habetis. Utcumque sit, audi, quomodo Vulgatus interpres haec, de quibus agimus verba latinitate donarit : Quaerite Dominum, dum inveniri potest : invocate eum, dum prope est : derelinquat impius viam suam, et vir iniquus cogitationes suas, et revertatur ad Dominum, et miserebitur ejus, et ad Deum nostrum, quoniam multus est ad ignoscendum. Non praeterit locum hunc sanctus Pacianus adversus Novatianos disputans (epist. III), neque etiam praeterit Damascenus (Parall., litt. μ, tit. III).
he has erred, to such a degree that he does not let himself be entreated much in order to grant pardon. The other: While God and the Church call you to themselves, O Novatians, obey Him Who calls, for He will not long (not much) tolerate your obstinacy and insolence. Calmet favours this last explanation, since he advises the reader to compare this passage with the other one of John 12:35: Yet a little while the light is in you; walk while you have the light. However that may be, hear how the Vulgate translator rendered into Latin these words with which we are dealing: Seek the Lord while He can be found; call upon Him while He is near: let the wicked man forsake his way, and the unjust man his thoughts, and let him return to the Lord, and He will have mercy on him, and to our God, for He is abundant in forgiving. Saint Pacian, disputing against the Novatians, does not pass over this passage (Letter 3), nor does Damascene pass over it either (Parallels, letter μ, title 3).
VIII. Item illic (Isai., XLIV, 1) : Recordare haec, Jacob et Israel, quia puer meus es ; vocavi te puerum meum, et tu, Israel, noli oblivisci mei ; ecce enim abstersi sicut..... injustitias tuas, et sicut imbrem peccata tua. Convertere ad me, et redimam te.
VIII. Likewise in the same place (Isa. 44:1): Remember these things, Jacob and Israel, for you are My servant; I have called you My servant, and you, Israel, do not forget Me; for behold, I have wiped away like..... your injustices, and like a shower of rain your sins. Turn to Me, and I will redeem you.
Diu perquisivi tum in Vulgata versione, tum in Bibliis ex interpretatione Septuaginta latinitate donatis eum, qui allegatur hic, locum ; at frustra perquisivi. Quamquam enim aliquid huic affine exstat, capite XLI, 8 et 9, et cap. XLII, 1 ; rursus cap. XLIII, 1 et 5 ; et alibi etiam ; alia tamen in his locis invenies, quae ab allatis verbis plurimum distant. Suspicor itaque hic adduci ex vetusta aliqua interpretatione versiculum primum, secundum et tertium capitis XLIII Isaiae, qui ex lectione Septuaginta sic latine vertitur : Et nunc sic dicit Dominus Deus, qui fecit te, Jacob, et qui formavit te Israel : Noli timere, quoniam redemi te ; vocavi te nomine tuo. Meus es tu : et si transieris per aquam, tecum sum, et flumina non cooperient te. Et si transieris per ignem, non combureris, flamma non exuret te, quia ego Dominus Deus tuus, sanctus Israel, Salvator tuus. At in Vulgata legitur ad hunc modum : Et nunc haec dicit Dominus creans te, Jacob, et formans te, Israel : Noli timere, quia redemi te, et vocavi te nomine tuo. Meus es tu. Cum transieris per aquas, tecum ero, et flumina non operient te. Aut potius adduci hic suspicor quinque priores versiculos capitis XLIV Isaiae, qui tamen in Vulgata multo aliter leguntur, ad hunc scilicet modum : Et nunc audi, Jacob serve meus, et Israel quem elegi. Haec dicit Dominus faciens et formans te, ab utero auxiliator tuus : Noli timere, serve meus Jacob, et rectissime, quem elegi ; effundam enim aquas super sitientem, et fluenta super aridam : effundam Spiritum meum super semen tuum, et benedictionem meam super stirpem tuam. Et germinabunt inter herbas quasi silices juxta praeterfluentes aquas. Iste dicet : Domini ego sum : et ille vocabit in nomine Jacob, et hic scribet manu sua : Domino..... Rex Israel et redemptor ejus. Interpretatio porro latina, interpretationi Septuaginta
For a long time I searched, both in the Vulgate version and in the Bibles rendered into Latin from the translation of the Seventy, for the passage which is cited here; but I searched in vain. For although something akin to it exists in chapter 41:8 and 9, and chap. 42:1; again in chap. 43:1 and 5; and elsewhere as well; yet in these places you will find other things, which differ very greatly from the words cited. I suspect, therefore, that what is adduced here, from some ancient translation, is the first, second and third verse of chapter 43 of Isaiah, which from the reading of the Seventy is rendered in Latin thus: And now thus says the Lord God, Who made you, Jacob, and Who formed you, Israel: Do not fear, since I have redeemed you; I have called you by your name. You are Mine: and if you pass through water, I am with you, and the rivers will not cover you. And if you pass through fire, you will not be burnt, the flame will not consume you, for I am the Lord your God, the Holy One of Israel, your Saviour. But in the Vulgate it reads in this manner: And now these things says the Lord Who creates you, Jacob, and forms you, Israel: Do not fear, for I have redeemed you, and I have called you by your name. You are Mine. When you pass through the waters, I will be with you, and the rivers will not cover you. Or rather I suspect that the first five verses of chapter 44 of Isaiah are adduced here, which, however, read very differently in the Vulgate, namely in this manner: And now hear, Jacob My servant, and Israel whom I have chosen. These things says the Lord Who makes and forms you, your helper from the womb: Do not fear, My servant Jacob, and most upright one, whom I have chosen; for I will pour out waters upon the thirsty, and streams upon the dry ground: I will pour out My Spirit upon your seed, and My blessing upon your stock. And they will spring up among the grasses like willows beside flowing waters. This one will say: I am the Lord's: and that one will call in the name of Jacob, and this one will write with his hand: To the Lord..... the King of Israel and his Redeemer. Moreover, the Latin translation, to the translation of the Seventy
Editors' notes and page, col. 1169
Page
- running head: 1169 SUPERIORIS OPUS[...] (cut off at the image's right edge)
- marginal letters: A ‹cumque erravit, adeo ut›; B ‹sanctus Pacianus adversus Novatianos disputans›; C ‹et alibi etiam; alia tamen›; D ‹Cum transieris per aquas›
- old-edition numerals: (none)
- other: column begins with the fragment "cumque", the rest of a word broken from the previous column; the whole column is editors' matter (commentary on the preceding work), set in full: editors' matter: ‹cumque erravit›, ‹VIII. Item illic›, ‹Diu perquisivi›; English renders "silices" by its intended sense (willows); a stray dot printed before "pertinaciam" is not set; no full-width line in this column
senum adhaerens, sic reddit: Nunc autem audi, Jacob, puer meus, et Israel, quem elegi: sic dicit Dominus Deus qui fecit te, et qui adamavit te de ventre: Adhuc habebis auxilium. Noli timere, puer meus Jacob, et dilecte Israel, quem elegi. Quia ego dabo aquam in siti, iis qui ambulant in aquosa, imponam Spiritum meum super semen tuum, et benedictiones meas super filios tuos. Et orientur ut in medio aquae foenum, et sicut salix super praeterfluentem aquam. Iste dicet: Dei sum: et iste clamabit in nomine Jacob, et alius scribet in manu sua, Dei sum, et in nomine Israel clamabit. Discrimen autem quod has inter interpretationes non leve interest, retuli in exemplaria, quae habuit interpres ille, quem consuluit noster scriptor, qui fortasse etiam per se ipse superiora verba in hebraeo aut, si vis, in graeco nonnihil ambigua ad eum modum transtulit, quem vidit aptum ad revocandos ad Ecclesiam errantes. Caeterum, si vis, verba illa: Convertere ad me et redimam te, desumpta esse ex aiio Scripturae loco, quem negligens amanuensis minime designavit, nec sejunxit a superioribus, minime obsistam.
elders adhering, renders it thus: But now hear, Jacob, my servant, and Israel, whom I have chosen: thus says the Lord God Who made you, and Who loved you from the womb: You will still have help. Do not fear, my servant Jacob, and beloved Israel, whom I have chosen. For I will give water in thirst to those who walk in watery places; I will place my Spirit upon your seed, and my blessings upon your sons. And they will spring up like grass in the midst of water, and like a willow beside flowing water. This one will say: I am God's: and that one will cry out in the name of Jacob, and another will write with his hand, I am God's, and will cry out in the name of Israel. The difference, however, which lies between these renderings, and it is no slight one, I have referred to the copies which that translator had whom our writer consulted; or perhaps the writer himself on his own account rendered the above words, which are somewhat ambiguous in the Hebrew or, if you will, in the Greek, in the manner that he saw to be suited to calling back the erring to the Church. For the rest, if you will, I shall by no means object that those words, Turn to me and I will redeem you, were taken from another place of Scripture, which a careless copyist did not indicate at all, nor separate from what precedes.
IX. Item illic (Isai., XLVI, 8), In mente habete haec et gemite: poenitemini qui seducti estis, et convertimini corde ad me, et in mente habete priora saecula, quia ego Deus.
IX. Likewise in the same place (Isa. 46:8), Keep these things in mind and groan: repent, you who have been led astray, and turn with your heart to me, and keep in mind the former ages, for I am God.
In Vulgata sic redduntur verba haec: Mementote istud, et confundamini; redite praevaricatores ad cor. Recordamini prioris saeculi, quoniam ego sum Deus. Sed noster script⟨o⟩r versioni Septuaginta adhaerens paulo aliter vertit. Ad veram poenitentiam verba haec invitant eos qui in gravia crimina inciderant (Convertimini corde ad me), illisque memorant priorum Christianorum disciplinam et judicia Dei, qui inulta non sinit crimina: In mente habete priora saecula, quia ego Deus. Invitant etiam, si vis, Novatianos ad Ecclesiam, quam dereliquerant, eosque monent ne Deum novis sceleribus et pertinacia in suscepto schismate, irritare adhuc pergant.
In the Vulgate these words are rendered thus: Remember this, and be confounded; return, transgressors, to the heart. Recall the former age, since I am God. But our writer, adhering to the version of the Seventy, translates somewhat differently. These words invite to true penance those who had fallen into grave crimes (Turn with your heart to me), and they remind them of the discipline of the earlier Christians and of the judgements of God, Who does not allow crimes to go unpunished: Keep in mind the former ages, for I am God. They also invite, if you will, the Novatianists to the Church, which they had abandoned, and warn them not to go on provoking God further by new crimes and by obstinacy in the schism they have undertaken.
X. Item illic (Isai. LIV 8): Tempore pusillo dereliqui, et cum misericordia magna miserebor tui. In furore pusillo averti faciem meam abs te: in misericordia aeterna miserebor tui.
X. Likewise in the same place (Isa. 54:8): For a little time I forsook you, and with great mercy I will have mercy on you. In a little wrath I turned my face away from you: in everlasting mercy I will have mercy on you.
Indicat, nisi fallimur, locus iste, per brevem poenitentiam, in qua Ecclesia derelinquere videtur reos, cum a communione et fidelium coetu eos avertit, uberrimam diuturnamque misericordiam illos fore consecuturos. Indicat etiam, si vis, non derelinqui omnino a Deo peccatores, qui, si vocanti paruerint, misericordiam uberrimam obtinebunt. Vulgata haec sic habet: In momento indignationis abscondi faciem meam parumper a te, et in misericordia sempiterna misertus sum tui.
This passage indicates, unless we are mistaken, that through a brief penance, in which the Church seems to forsake the guilty when she turns them away from communion and from the assembly of the faithful, they will obtain a most abundant and lasting mercy. It also indicates, if you will, that sinners are not wholly forsaken by God, who, if they obey Him when He calls, will obtain most abundant mercy. The Vulgate has this thus: In a moment of indignation I hid my face from you for a little while, and in everlasting mercy I have had mercy on you.
XI. Item illic. (Isai. LVII, 15): Haec dixit Excelsus in excelsis habitans in aeternum, sanctus in sanctis; nomen est ei Dominus; Excelsus in sanctis requiescens, et pusillanimis dans animi aequitatem, et dans vitam contribulatis corde. Non in sempiternum irascor vobis, nec
XI. Likewise in the same place (Isa. 57:15): Thus said the Most High, dwelling in the heights for ever, holy among the holy; His name is the Lord; the Most High resting among the holy, and giving evenness of mind to the faint-hearted, and giving life to the contrite of heart. I am not angry with you for ever, nor
Editors' notes and page, col. 1170
Page
- running head: [cut at left edge] …ERIORIS OPUSCULI. 1170
- marginal letters: A ‹senum adhaerens, sic reddit›; B ‹aut, si vis, in graeco›; C ‹Sed noster scriptor versioni›; D ‹poenitentiam, in qua Ecclesia›
- old-edition numerals: (none)
- other: whole column is editors' matter (commentary on the preceding opuscule's scripture citations), set in full: editors' matter: ‹senum adhaerens, sic reddit›, ‹IX. Item illic›, ‹X. Item illic›, ‹XI. Item illic›. First word senum continues "Septuaginta" ending column 1169 (Septuaginta senum, "the Seventy elders"); not a split word. Stray mark after "aquosa," not set. "Spiritum" smudged but legible. "script⟨o⟩r" in para C: the o is damaged or misformed; UNSURE whether it is a misprint (scriptcr). "Vulgata" in para D partly damaged but legible. "(Isai. LIV 8)" printed without comma, kept. Left-column text belongs to col. 1169, not set. No full-width line seen.
per omnia vindicabo in vos ; spiritus enim a me prodiet et inspirationem omnem ego feci, et propter peccatum, pusillum contristavi eum, et averti faciem meam ab eo, et vilem passus est, et abiit tristis in viis. Vias ejus vidi, et sanavi eum, et consolatus sum ego, et dedi ei consolationem veram, et pacem super pacem iis qui longe, et iis qui prope. Et dixit Dominus : Sanavi eos : iniqui autem ut mare commotum, sic fluctuabuntur, et quiescere non possunt. Non est gaudere impiis, dicit Dominus.
in all things will I avenge upon you; for the spirit will go forth from me, and I have made all breath, and because of sin I grieved him a little, and turned away my face from him, and he suffered himself to be vile, and went away sad in the ways. I saw his ways, and I healed him, and I consoled him, and gave him true consolation, and peace upon peace to those who are far off, and to those who are near. And the Lord said: I have healed them; but the wicked, like the troubled sea, so will they toss, and they cannot be at rest. There is no rejoicing for the impious, says the Lord.
Affinem superiori explicationem excipit locus iste, quo ad divinam pietatem erga iniquos quoscumque commendandam, eosque invitandos ad poenitentiam, utitur auctor libri ad Novatianum. « Et quoniam, inquit ille (pag. 11), Jeremias propheta in persona populi peccatoris deprecatur Dominum, dicens : Emenda nos, Domine, sed in judicio et non in ira, ne paucos facias nos; adjecit; et dixit Isaias : Propter peccatum modice contristavi eum, et percussi eum, et averti faciem meam ab eo, et contristatus est, et abiit tristis in viis suis ; et quia operatur, adjecit et dixit : Vias ejus vidi, et curavi eum, et dedi ei exhortationem veram, pacem super pacem ; poenitentibus, deprecantibus et operantibus, restitui posse quod male perierint, quodve a Christo declinaverint. »
This passage admits an explanation akin to the preceding one; the author of the book To Novatian uses it to commend the divine mercy towards the wicked, whoever they may be, and to invite them to penance. 'And since,' he says (p. 11), 'Jeremiah the prophet, in the person of the sinful people, entreats the Lord, saying: Correct us, O Lord, but in judgement and not in anger, lest Thou make us few; he added; and Isaiah said: Because of sin I grieved him moderately, and struck him, and turned away my face from him, and he was grieved, and went away sad in his ways; and because he works, he added and said: I saw his ways, and I cured him, and gave him true exhortation, peace upon peace; [showing] that to those who repent, entreat and work, there can be restored what they have wickedly lost, or that in which they have turned aside from Christ.'
Vulgata porro sic locum hunc reddit : Haec dixit Excelsus, et sublimis habitans aeternitatem : et sanctum nomen ejus : in excelso et in sancto habitans, et cum contrito et humili spiritu, ut vivificet spiritum humilium, et vivificet cor contritorum. Non enim in sempiternum litigabo, neque usque ad finem irascar, quia spiritus a facie mea egrcdietur, et flatus ego faciam. Propter iniquitatem avaritiae ejus iratus sum, et percussi eum : abscondi a te faciem meam et indignatus sum ; et abiit vagus in via cordis sui. Vias ejus vidi, et sanavi eum, et reduxi eum, et reddidi consolationes ipsi et lugentibus ejus. Creavi fructum labiorum pacem, pacem ei qui longe est, et qui prope, dixit Dominus, et sanavi eum. Impii autem, quasi mare fervens, quod quiescere non potest, et redundant fluctus ejus in conculcationem et lutum. Non est pax impiis, dicit Dominus Deus. Vide interpretes in locum hunc.
The Vulgate, moreover, renders this passage thus: Thus says the Exalted One, and the Lofty, who inhabits eternity; and His name is holy: dwelling in the high and in the holy place, and with the contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite. For I will not contend for ever, nor will I be angry to the end, for the spirit shall go forth from my face, and I will make the breaths. Because of the iniquity of his avarice I was angry, and I struck him: I hid my face from you and was indignant; and he went away wandering in the way of his heart. I saw his ways, and I healed him, and led him back, and restored consolations to him and to those who mourn him. I created the fruit of the lips, peace, peace to him who is far off, and to him who is near, said the Lord, and I healed him. But the impious are like a raging sea, which cannot be at rest, and its waves overflow into trampling and mire. There is no peace for the impious, says the Lord God. See the commentators on this passage.
XII. Item apud Jeremiam (Jer., II, 32.) : Numquid obliviscetur sponsa ornamenti sui, aut virgo fasciae pectoralis suae ? Populus vero meus oblitus est mei dierum quorum non est numerus.
XII. Likewise in Jeremiah (Jer. 2:32): Will a bride forget her ornament, or a virgin the band of her breast? But my people has forgotten me, of days of which there is no number.
Si adversus Novatianos, qui jam ab Ecclesia defecerant, plurimisque se devinxerant criminibus, librum hunc scriptum putas, facile vides quo respiciant monita haec : scilicet ut eorum crimina et pertinaciam indicent, doceantque stulte illos ab Ecclesia defecisse, quae multo jam tempore eos exspectabat invitabatque ad poenitentiam, stulte quoque tam diu (diebus innumeris) in errore persistere. Si vero conscriptum putas, ut lenitas a Cypriano inducta confirmaretur, ideo afferri dicito, ut
If you think that this book was written against the Novatianists, who had already fallen away from the Church and had bound themselves to very many crimes, you easily see at what these admonitions aim: namely, that they should point out their crimes and obstinacy, and teach that they had foolishly fallen away from the Church, which for a long time now had been awaiting them and inviting them to penance, and that they also foolishly persisted so long (for innumerable days) in error. But if you think it was composed so that the leniency introduced by Cyprian might be confirmed, say that it is adduced for this reason, that
Editors' notes and page, col. 1171
Footnotes
(1) ‹anchor: oblitus est mei dierum› · call in col 1171
Diebus, ut puto.
"Diebus" (for days), as I think.
(printed under page 577)
Page
- running head: DE ARGUMENTO[...] (cut off at the image edge)
- marginal letters: A ‹per omnia vindicabo in vos›; B ‹sona populi peccatoris deprecatur›; C ‹et vivificet cor contritorum›; D ‹obliviscetur sponsa ornamenti›
- old-edition numerals: (none)
ostendatur cupere Deum, ut si quis ab eo defecisset, ad eum denique reverteretur; et propterea diebus innumeris exspectasse: conqueri quoque Dominum, quod impios videat in iniquo proposito persistere et veteri pervicacia. Cur ego repellentur hi, si tandem aliquando ad Ecclesiam confugiant, ut priora crimina defleant? Non multum distat ab ea, qua utitur noster scriptor, Vulgata versio; nam hujusmodi est: Numquid obliviscetur virgo ornamenti sui, aut sponsa fasciae pectoralis suae? Populus vero meus oblitus est mei diebus innumeris.
it is shown that God desires that, if anyone had fallen away from Him, he should at last return to Him; and that for this reason He waited days without number; and that the Lord also complains that He sees the impious persisting in their wicked purpose and their old obstinacy. Why then will these be repelled, if at long last they take refuge in the Church so as to weep over their former crimes? The Vulgate version does not differ much from the one which our writer uses, for it runs thus: Will a virgin forget her ornament, or a bride her breast-band? But my people has forgotten me days without number.
XIII. Item illic (Jerem. XVIII, 7.): In summa loquar super gentem, aut super regnum, aut auferam eos, et perdam. Et si conversa fuerit gens a malis suis, poenitebo de malis, quod cogitavi facere illis. Et summa loquar super gentem, aut regnum, ut reaedificem et plantem, et facient mala ante me, ut non audiant vocem meam, et poenitebo de bonis, quae locutus sum facere eis.
XIII. Likewise in the same place (Jer. 18:7): In sum I will speak against a nation, or against a kingdom, or I will take them away and destroy them. And if the nation has turned from its evils, I will repent of the evils which I thought to do to them. And in sum I will speak concerning a nation, or a kingdom, that I may rebuild and plant, and they will do evil before me, so as not to hear my voice, and I will repent of the good things which I spoke of doing to them.
Meta allegati loci, me quidem judice, haec est: Testatur Dominus se minatum esse quidem perniciem populorum et gentium, tamen si eos suorum criminum poeniteat, se statim aversurum poenas quas antea minatus fuerat. Contra si a justitia defecerint viri probi, se praemia minime daturum, quae antea pollicitus fuerat. Paucis testatur se neminem poenitentem odisse, neminem a probitate desciscentem respicere. Cur ergo a poenitentia propter priora crimina, quae nunc deflent, et castigationibus afflictionibusque delere parati sunt, avertentur populi? Cur in pertinacia et schismate persistent et Novatianus et qui Novatiano adhaeserunt, fidentque in prioribus meritis suis? ea quae ad locum XV afferemus, locum hunc ipsum illustrant. Si Vulgatam cupis, ecce illam; Repente loquar adversum gentem et adversum regnum, ut eradicem, et destruam, et disperdam illud. Si poenitentiam egerit gens illa a malo suo, quod locutus sum adversus eam, agam et ego poenitentiam super malo, quod cogitavi ut facerem ei. Et subito loquar de gente et de regno, ut aedificem et plantem illud. Si fecerit malum in oculis meis, ut non audiat vocem meam, poenitentiam agam super bono, qnod locutus sum ut facerem ei. Locum hunc allegat etiam Damascenus.
The goal of the passage cited, in my judgement at least, is this: the Lord testifies that He has indeed threatened the destruction of peoples and nations, yet if they repent of their crimes, He will at once turn away the penalties which He had previously threatened. On the other hand, if upright men fall away from justice, He will by no means give the rewards which He had previously promised. In few words He testifies that He hates no one who repents, and regards no one who departs from uprightness. Why then will peoples be turned away from penance on account of former crimes, which they now weep over and are ready to blot out with chastisements and afflictions? Why will both Novatian and those who have adhered to Novatian persist in obstinacy and schism, and trust in their own former merits? What we shall bring forward on passage XV illustrates this very passage. If you want the Vulgate, here it is: Suddenly I will speak against a nation and against a kingdom, to root out, and destroy, and scatter it. If that nation does penance for its evil, concerning which I have spoken against it, I too will do penance over the evil which I thought to do to it. And suddenly I will speak concerning a nation and concerning a kingdom, to build and plant it. If it does evil in my eyes, so as not to hear my voice, I will do penance over the good which I spoke of doing to it. Damascene also cites this passage.
XIV. Item illic (Jerem. III, 12): Revertere ad me, habitatio Israel, dicit Dominus, et non firmabo faciem meam super vos, quia misericors ego sum, dicit Dominus, et non irascar vobis in aeternum.
XIV. Likewise in the same place (Jer. 3:12): Return to me, dwelling of Israel, says the Lord, and I will not set my face firm against you, for I am merciful, says the Lord, and I will not be angry with you for ever.
Praesens Jeremiae locus eodem spectat, quo superioris loci pars prior; neque vero peculiare annotatione indiget. Vulgatus noster interpres ad hunc modum verba ea vertit: Revertere, aversatrix Israel, ait Dominus, et non avertam faciem meam a vobis, quia sanctus ego sum, dicit Dominus, et non irascar in perpetuum. Consule, oro, quae docet clarissimus Calmetus in locum hunc quem non praeterit Damascenus. Mirum porro quod non allegetur deinceps in eamdem sententiam Joel, cum eum saepe allegaverint Cyprianus,
The present passage of Jeremiah looks to the same end as the first part of the preceding passage, and indeed it needs no particular annotation. Our Vulgate translator renders those words in this manner: Return, apostate Israel, says the Lord, and I will not turn my face away from you, for I am holy, says the Lord, and I will not be angry for ever. Consult, I beg, what the most distinguished Calmet teaches on this passage, which Damascene does not pass over. It is surprising, moreover, that Joel is not cited next to the same effect, since he has often been cited by Cyprian,
Editors' notes and page, col. 1172
Footnotes
(2) ‹anchor: poenitebo de malis, quod› · call in col 1172
Quae.
"Quae" (which).
(printed under page 577)
(3) ‹anchor: etiam Damascenus› · call in col 1172
Parall. litt. μ, tit. III, p. 578, tom. II.
Sacra Parallela, letter μ, title III, p. 578, vol. II.
(printed under page 577)
Page
- running head: [D]E ARGUMENTO (left part cut off at the image edge)
- marginal letters: A ostendatur cupere Deum; B super gentem, aut regnum, ut reaedificem; C nus et qui Novatiano adhaeserunt; D meam super vos, quia misericors
- old-edition numerals: (none)
- misprints kept as printed: "Cur ego repellentur" (for ergo); "qnod locutus sum" (for quod)
Pacianus et Damascenus; sed id fortasse librarii vitio et negligentiae tribuendum est.
Pacian and Damascene; but this should perhaps be attributed to the fault and negligence of a copyist.
XV. Item illic (Jerem. III, 14): Convertimini filii qui recessistis, dicit Dominus. Quoniam ego dominabor vestri et accipiam vos unum de civitate et duos de familia, et inducam vos in Sion, et dabo vobis pastores secundum cor meum, et pascent vos pascentes cum disciplina.
XV. Likewise in the same place (Jer. 3:14): Be converted, sons who have gone away, says the Lord. For I will rule over you, and I will take you, one from a city and two from a family, and I will bring you into Sion, and I will give you shepherds according to My heart, and they will feed you, feeding [you] with discipline.
Non absimilis est sensus verborum illorum, quae modo allegavi, quaeque unius tantum versiculi intervallo a superioribus distant. In Vulgata porro in latinum sic versa sunt: Convertimini, filii, revertentes, dicit Dominus, quia ego vir vester; et assumam vos unum de civitate, et duos de cognatione, et introducam vos in Sion, et dabo vobis pastores juxta cor meum, et pascent vos scientia et doctrina.
Not dissimilar is the sense of those words which I have just cited, and which stand at the distance of only a single short verse from the preceding ones. In the Vulgate, moreover, they are rendered into Latin thus: Be converted, returning sons, says the Lord, for I am your husband; and I will take you, one from a city and two from a kindred, and I will bring you into Sion, and I will give you shepherds according to My heart, and they will feed you with knowledge and doctrine.
Si quis affirmet, ad Novatianos expresse dirigi verba haec, illisque promitti si ab haeresi et schismate resipuerint, reversique fuerint ad Ecclesiam, legitimos verosque pastores, dum illegitimos spuriosque tantummodo haberent, id sane affirmabit, quod ego verisimillimum puto. Lege, obsecro, quae de scelesta ordinatione Novatiani, aliorumque schismaticorum tradunt Cyprianus et Pacianus, quibus addas opto, quae hoc super argumento auctor libri ad Novatianum copiose disserit.
If anyone should assert that these words are expressly directed at the Novatianists, and that lawful and true shepherds are promised to them if they come to their senses from heresy and schism and return to the Church, whereas they had only unlawful and spurious ones, he will certainly be asserting what I think most probable. Read, I beg you, what Cyprian and Pacian relate concerning the wicked ordination of Novatian and of other schismatics, and to these I would have you add what the author of the book To Novatian discusses at length on this subject.
XVI. Item illic (Jerem. III, 22): Convertimini filii revertentes, et ego sanabo contritionem vestram.
XVI. Likewise in the same place (Jer. 3:22): Be converted, returning sons, and I will heal your contrition.
Idem porro quod de duobus proxime praecedentibus Scripturae locis dixi, de eo etiam affirmare non vereor, quem nuper attuli, quique in Vulgata sic legitur: Convertimini, filii revertentes, et sanabo aversiones vestras. Vide interpretes in hunc locum.
Moreover, what I said of the two immediately preceding passages of Scripture I do not hesitate to affirm also of the one I have just cited, which in the Vulgate reads thus: Be converted, returning sons, and I will heal your turnings away. See the interpreters on this passage.
XVII. Item illic (Jerem. IV, 14): Ablue a malitia cor
XVII. Likewise in the same place (Jer. 4:14): Wash from wickedness the heart
Editors' notes and page, col. 1173
Footnotes
(1) ‹anchor: tradunt Cyprianus› · call in col 1173
« Et Johel propheta pietatem Domini, Domino ipso monente declarat: Revertimini, inquit, ad Dominum Deum vestrum, quoniam misericors, et pius est, et patiens, et multae miserationis, et qui sententiam flectat adversus malitias irrogatas. » Quibus quidem recitatis, haec addit Cyprianus: « Potest ille indulgentiam dare, sententiam suam potest ille deflectere. Poenitenti, operanti, roganti potest clementer ignoscere. » (In libro de Lapsis, p. 386.) Alibi etiam, nim. epist. LII, p. 155: « Nam cum scriptum sit: Deus mortem non fecit, nec delectatur in perditione vivorum; utique qui neminem vult perire, cupit peccatores poenitentiam agere, et per poenitentiam denuo ad vitam redire. Ideo et per Johel prophetam clamat et dicit: Et nunc haec dicit Dominus Deus vester: Revertimini ad me ex toto corde vestro, simulque et jejunio et fletu et planctu, et discindite corda vestra et non vestimenta vestra, et revertimini ad Dominum Deum vestrum, quia misericors et pius est, et patiens et multae miserationis, et qui sententiam flectat adversus malitiam irrogatam. » Paciani porro Johelem allegantis verba habes epist. I, pag. 52, et epist. III, pag. 65. Quod ad Damascenum attinet, consule parall., litt. μ, tit. 3, p. 578, tom. II edit. le Quien.
« And the prophet Joel, at the Lord's own prompting, declares the Lord's mercy: Return, he says, to the Lord your God, for he is merciful and kind, and patient and of great compassion, and one who turns aside the sentence passed against wickedness. » After reciting these words Cyprian adds: « He can grant pardon; he can turn aside his sentence. To one who repents, who works, who asks, he can mercifully forgive. » (In the book On the Lapsed, p. 386.) Elsewhere too, namely epist. LII, p. 155: « For since it is written: God did not make death, nor does he delight in the destruction of the living; surely he who wills that no one should perish desires sinners to do penance and through penance to return to life again. Therefore he also cries out through the prophet Joel and says: And now thus says the Lord your God: Return to me with your whole heart, and with fasting and weeping and mourning, and rend your hearts and not your garments, and return to the Lord your God, for he is merciful and kind, and patient and of great compassion, and one who turns aside the sentence passed against wickedness. » The words of Pacian citing Joel you have in epist. I, p. 52, and epist. III, p. 65. As for Damascene, consult the Parallela, letter μ, title 3, p. 578, vol. II of Le Quien's edition.
(printed under page 578)
(2) ‹anchor: et Pacianus› · call in col 1173
De Unitate Ecclesiae; epist. XLI, p. 123; epist. XLVIII, p. 130, et epist. XLIX, p. 141, etc.
On the Unity of the Church; epist. XLI, p. 123; epist. XLVIII, p. 130; and epist. XLIX, p. 141, etc.
(printed under page 578)
(3) ‹anchor: copiose disserit› · call in col 1173
Epist. III, p. 60, tom. II, Bibliot. Paris.
Epist. III, p. 60, vol. II, Paris Bibliotheca.
(printed under page 578)
(4) ‹anchor: not visible (call above the rendered foot)› · call in col 1173
« Praedixerat quidem et Dominus multos esse venturos sub pellibus ovium rapaces lupos, etc. » p. 13 et 14.
« The Lord had indeed foretold that many ravening wolves would come in sheep's clothing, etc. » pp. 13 and 14.
(printed under page 578)
Page
- running head: 1173 SUPERIORIS OPUS (cut off at the image edge; the column number is blurred and could be read as 1175)
- marginal letters: A ‹prianus, Pacianus et Damascenus›; B ‹meum, et pascent vos scientia›; C ‹vereor, quem nuper attuli›; D ‹perire, cupit peccatores› (in the footnotes, not set)
- old-edition numerals: (none)
tuum, Jerusalem, ut saneris. Usquequo erunt in te cogitationes dolorum tuorum?
of yours, Jerusalem, that you may be healed. How long will the thoughts of your sorrows be in you?
Ut vim assequaris testimonii illius, quod hic allegatur, ea consule, quae ad locos Scripturae IV, V et IX tradita sunt. Vulgata sic illud exhibet: Lava a malitia cor tuum, Jerusalem, ut salva fias. Usquequo morabuntur in te cogitationes noxiae?
That you may grasp the force of that testimony which is adduced here, consult what was set down at Scripture passages IV, V and IX. The Vulgate presents it thus: Wash your heart from wickedness, Jerusalem, that you may be saved. How long will harmful thoughts linger in you?
XVIII. Item illic (Jerem. VIII, 4): Haec dicit Dominus: Numquid qui cadit, non resurget; aut qui avertit se, non convertetur? quia avertit se populus iste a visione improba, et obtinuerunt praesumptione sua, et noluerunt converti.
XVIII. Likewise in the same place (Jer. 8:4): Thus says the Lord: Shall he who falls not rise again; or he who turns himself away, shall he not be turned back? For this people has turned itself away from a wicked vision, and they have held fast in their presumption, and have refused to be turned back.
Ipsissimam explicationem adhibet iis Jeremiae verbis quae modo allegati, Bachiarius haec tradens: Et alibi: Numquid qui cadit non resurget, aut avertens non convertitur? Ad hunc vero modum Vulgata refert: Haec dicit Dominus: Numquid qui cadit non resurget? et qui aversus est, non revertetur? Quare ergo aversus est populus iste in Jerusalem aversione contentiosa?
Bachiarius applies the very same explanation to those words of Jeremiah which I have just adduced, setting down this: And elsewhere: Shall he who falls not rise again, or he who turns away not be turned back? But the Vulgate renders it in this manner: Thus says the Lord: Shall he who falls not rise again? and he who has turned away, shall he not return? Why then has this people in Jerusalem turned away with a contentious turning away?
XIX. Item illic (Jerem. VIII, 6): Non est homo poenitentiam agens a malitia sua, dicens: quid feci? Defecit qui currit cursu suo; sicut equus suadens in hinnitu suo.
XIX. Likewise in the same place (Jer. 8:6): There is no man doing penance for his wickedness, saying: What have I done? He who runs in his course has failed; like a horse urging on in its neighing.
Quod hoc loco positum est, istud ad eum ferme modum explicatur quo explicatur duodecimo loco positum. Hic itaque ea recole, quae ibi sunt dicta. Vulgata paulo aliter ea verba reddit; nimirum ita: Nullus est qui agat poenitentiam super peccato suo, dicens, Quid feci? Omnes conversi sunt ad cursum suum, quasi equus impetu vadens ad praelium. Ea itaque interpretatio, quam sequitur noster scriptor, a Septuaginta interpretibus profluit. Sic autem ea explicat Theodoretus: «Equus impetu, et hinnitu currens, post laborem sistit; hi vero (impii scilicet et iniquissimi) minime constiterunt in scelerum suorum cursu.» Locum hunc allegat etiam Damascenus.
What is placed at this point is explained in almost the same manner as that placed at the twelfth point is explained. Here, therefore, recall what was said there. The Vulgate renders these words somewhat differently, namely thus: There is none who does penance over his sin, saying, What have I done? All have turned to their course, like a horse going with a rush into battle. That interpretation, then, which our writer follows, flows from the Seventy translators. Theodoret explains it thus: "A horse running with a rush and neighing stops after its labour; but these (that is, the impious and most wicked) have by no means stopped in the course of their crimes." Damascene too adduces this passage.
XX. Item illic (Jerem., XVIII, 11, 12): Avertatur ergo unusquisque a via sua mala, et meliora facite studia vestra. Et dixerunt: Confortabimur, quia post adinventiones vestras ibimus, et unusquisque, quae placent cordi suo, mala faciemus.
XX. Likewise in the same place (Jer. 18:11–12): Let each one therefore turn away from his evil way, and make your pursuits better. And they said: We shall be strengthened, for we shall go after your devices, and each of us will do the evil things that please his heart.
Si eorum memineris, quae ad locum XII, eorum quoque, quae ad XIV, XV, et subsequentes annotavimus, facile percipies, quo superiora verba collineent. Propterea porro ea allata hic puto, ut sicut olim vocanti Domino ad poenitentiam Hebraeus populus sceleribus suis obstrictus parere recusabat, malebatque diis alienis pravisque inclinationibus inservire, quam Deo; ita iniqui illi, quos corripit noster scriptor (Novatiani scilicet, nisi plane fallimur), schismate et erroribus suis impediti, vocanti Deo et Ecclesiae parere renuerunt, pertinaciter volentes in schismate et suscepto errore persistere. Valde affinis
If you remember what we noted at passage XII, and also what we noted at XIV, XV and those following, you will easily perceive at what the words above are aimed. Moreover, I think they were brought in here so that, just as once the Hebrew people, bound by its crimes, refused to obey the Lord calling it to penance, and preferred to serve foreign gods and depraved inclinations rather than God, so those wicked men whom our writer rebukes (the Novatians, that is, unless we are quite mistaken), hindered by their schism and errors, refused to obey God and the Church calling them, obstinately wishing to persist in schism and in the error they had taken up. Very close
Editors' notes and page, col. 1174
Footnotes
(5) ‹anchor: not visible (call above the rendered foot)› · call in col 1174
Pag. 3 edit. Francisci Florii.
P. 3 of Francesco Florio's edition.
(printed under page 578)
(6) ‹anchor: sicut equus suadens› · call in col 1174
Puto legendum: Sudans.
I think "Sudans" (sweating) should be read.
(printed under page 578)
(7) ‹anchor: explicat Theodoretus› · call in col 1174
Lib. II Commentar. in Jeremiam., cap. VIII.
Book II of the Commentary on Jeremiah, ch. VIII.
(printed under page 578)
(8) ‹anchor: etiam Damascenus› · call in col 1174
Parall. litt. μ, tit. III.
Sacra Parallela, letter μ, title III.
(printed under page 578)
(9) ‹anchor: post adinventiones vestras› · call in col 1174
Nostras, ut puto.
"Nostras" (our), as I think.
(printed under page 578)
Page
- running head: ERIORIS OPUSCULI. 1174 (running head cut off at left edge of image)
- marginal letters: A tuum, Jerusalem, ut saneris; B non convertitur? Ad hunc vero modum; C impetu vadens ad praelium; D mus, facile percipies
- old-edition numerals: (none)
interpretationi quam scriptor noster proponit, ea est quam habet Vulgata, nimirum haec : Revertatur unusquisque a via sua mala, et dirigite vias vestras et studia vestra. Qui dixerunt : Desperavimus; post cogitationes enim nostras ibimus, et unusquisque pravitatem cordis sui mali faciemus.
the interpretation which our writer proposes, it is the one which the Vulgate has, namely this: Let each one return from his evil way, and direct your ways and your pursuits. And they said: We have despaired; for we will go after our own thoughts, and each one of us will do the depravity of his evil heart.
XXI. Item illic (Thren. II, 18) : Effunde sicut torrens lacrymas die ac nocte; noli dare tibi requiem; non sileat pupilla oculi tui.
XXI. Likewise in the same place (Lam. 2:18): Pour out tears like a torrent day and night; do not give yourself rest; let not the pupil of your eye be silent.
Ad poenitentiam pulchre invitant haec verba, quae Vulgata sic habet : Deduc quasi torrentem lacrymas per diem et noctem : non des requiem tibi, neque taceat pupilla oculi tui. Hic obiter noto, primis Ecclesiae saeculis Jeremiae Lamentationes non constituisse librum peculiarem sejunctum a Prophetia. Mirum itaque non est sit scriptor noster veluti uno libro comprehensa haec alleget (item illic).
These words, which the Vulgate has thus: Bring down tears like a torrent through day and night: give yourself no rest, and let not the pupil of your eye be still, invite beautifully to penance. Here I note in passing that in the first centuries of the Church the Lamentations of Jeremiah did not form a separate book divided from the Prophecy. It is therefore no wonder if our writer cites these things as contained, as it were, in one book (likewise in the same place).
XXII. Item illic (Thren. III, 40) : Perscrutemur vias nostras et convertamur ad Dominum. Mundemus corda nostra cum manibus nostris, et respiciamus ad Dominum, qui habitat in coelis. Nos peccavimus, et irritavimus, et tu non es propitiatus.
XXII. Likewise in the same place (Lam. 3:40): Let us search out our ways and be turned to the Lord. Let us cleanse our hearts with our hands, and look back to the Lord, Who dwells in the heavens. We have sinned and have provoked [Thee], and Thou art not propitiated.
Voces poenitentis ad Deum clamantis, atque ab eo veniam et miserationem exposcentis verba haec exprimunt. Invitantur itaque his primo peccatores, quicumque tandem ii sint, ideoque Novatiani ipsi et schismatici, ad poenitentiam. Ostenditur quoque immerito praecludi viam ad poenitentiam, quandoquidem Spiritus sanctus per Jeremiam eorum proponit, ac laudat exempla, qui pravitatem suam detestati : Scrutemur, inquiunt (placet enim Vulgatam sequi) vias nostras, et quaeramus, et revertamur ad Dominum. Levemus corda nostra cum manibus ad Dominum in coelos. Nos inique egimus, et ad iracundiam provocavimus; idcirco tu inexorabilis es. Suspicatus sum aliquando posterioribus iis verbis, nos peccavimus..... et tu non es propitiatus, indicari causam, cur exagitarentur tum a Christianis, tum a Gentilibus ipsis Novatiani (quia scilicet criminibus suis et schismate Deum irritaverant; rectene an secus id suspicarer, judicet lector.
These words express the cries of a penitent calling out to God and begging pardon and mercy from Him. By them, therefore, sinners are first invited to penance, whoever they may be, and hence also the Novatians themselves and schismatics. It is also shown that the way to penance is undeservedly shut off, since the Holy Spirit through Jeremiah sets forth and praises the examples of those who, having detested their depravity: Let us search, they say (for it pleases me to follow the Vulgate), our ways, and seek, and return to the Lord. Let us lift up our hearts with our hands to the Lord in the heavens. We have acted wickedly and have provoked to anger; therefore Thou art inexorable. I once suspected that by these latter words, we have sinned..... and Thou art not propitiated, the reason was indicated why the Novatians were harassed both by the Christians and by the Gentiles themselves (namely because they had provoked God by their crimes and their schism; whether I suspected this rightly or otherwise, let the reader judge.
XXIII. Item illic (Jerem. III, 6) : Et dixit Dominus ad me in diebus Josiae regis : Vidisti quae fecit mihi habitatio Israel : abiit super omnem montem excelsum, et subiit ad omne lignum nemorosum, et fornicata est illic. Et dixi postquam fornicata est haec omnia : « Ad me convertere, » et non est reversa.
XXIII. Likewise in the same place (Jer. 3:6): And the Lord said to me in the days of King Josiah: Have you seen what the dwelling of Israel has done to Me: she has gone up upon every high mountain, and has gone in under every leafy tree, and has committed fornication there. And I said, after she had committed all these fornications: "Turn to Me," and she has not returned.
Ita locus iste in codice allegatur, ut utramque retineat vocem, habitatio, domus, quarum altera certa redundat. Monui autem delendam esse vocem domus : non quo vox haec displiceret, sed quod putarem, ex margine, in qua explicationis causa primum posita fuerat, in textum ipsum deinceps transiisse : alibi enim noster scriptor expresse vertit habitatio. (Revertere ad me, habitatio Israel, n, 14). Jam venio ad explicationem. Eximia Dei pietas, ac charitas erga ipsos immanium criminum reos hic primo commendatur : adhuc enim eos vocat Dominus ad poenitentiam. Queritur deinceps Dominus, quod in sua
This passage is cited in the codex in such a way that it keeps both words, habitatio [dwelling] and domus [house], of which one is certainly redundant. I advised, however, that the word domus should be deleted: not because this word displeased me, but because I thought that it had passed from the margin, where it had first been placed for the sake of explanation, into the text itself afterwards; for elsewhere our writer expressly translates habitatio (Return to Me, dwelling of Israel, n. 14). Now I come to the explanation. The extraordinary goodness and love of God towards those guilty even of monstrous crimes is here first commended: for the Lord still calls them to penance. The Lord then complains that in their
Editors' notes and page, col. 1175
Page
- running head: 1175 DE ARGUMENTO[...] (cut off at the image edge)
- marginal letters: A ‹nis interpretationi quam scriptor noster proponit,›; B ‹itaque non est sit scriptor noster veluti uno libro›; C ‹detestati : Scrutemur, inquiunt (placet enim Vul-›; D ‹subiit ad omne lignum nemorosum, et fornicata est illic.›
- old-edition numerals: (none)
- other: the whole column is editors' matter (a dissertation on the argument of a work ascribed to Cyprian, aimed at the Novatians), set in full: editors' matter: ‹nis interpretationi quam scriptor noster proponit›; column begins mid-word with the fragment "nis"; "cogitationes" printed with a stray mark over the o; "ex margine" printed looking like "cx", taken as damaged type for ex; parenthesis opened before "quia scilicet" is never closed, as printed; "n, 14" set as printed (lowercase italic n); "detestati" set as printed, apparently without a verb
pertinacia hi perstiterint, tametsi veniam eis tam crebro et verbis tam perspicuis obtulerit. Vide quae diximus ad locum XII, item quae ad XIV et sequentes. Si Vulgatam interpretationem optas, eam statim affero : Et dixit Dominus ad me in diebus Josiae regis: Nnmquid vidisti quae fecerit aversatrix Israel? Abiit sibimet super omnem montem excelsum, et sub omni ligno frondoso, et fornicata est ibi, et dixi, cum fecisset haec omnia : « Ad me revertere, » et non est reversa.
obstinacy these persisted, although He had offered them pardon so often and in words so clear. See what we said at passage XII, and likewise at XIV and those following. If you want the Vulgate rendering, I bring it forward at once: And the Lord said to me in the days of King Josiah: Have you seen what the turned-away Israel has done? She has gone off up on every high mountain, and under every leafy tree, and has played the harlot there; and I said, when she had done all these things: "Return to Me," and she did not return.
XXIV. Item illic (Thren., III, 31): Non repellet in aeternum Dominus, et cum humiliaverit, miserebitur secundum multitudinem misericordiae suae, quia non humiliabit ex toto corde suo, neque repellet filios hominum.
XXIV. Likewise there (Lam. 3:31): The Lord will not cast off for ever, and when He has humbled, He will have mercy according to the multitude of His mercy, because He will not humble from His whole heart, nor will He cast off the sons of men.
Ea quae testimonio XIII, aliisque affinibus tradita sunt, rursus inculcantur iis verbis, quae nunc expendimus, et in Vulgata sic habentur : Quia non repellet in sempiternum Dominus. Quia si abjecit, et miserebitur secundum multitudinem misericordiarum suarum; non enim humiliavit ex corde suo, et abjecit filios hominum.
The things set out in testimony XIII and in others akin to it are pressed home again in the words which we are now weighing, and which in the Vulgate run thus: For the Lord will not cast off for ever. For if He has cast off, He will also have mercy according to the multitude of His mercies; for He has not humbled from His heart, and cast off the sons of men.
XXV. Item apud Ezechielem (XXXIII, 12) : Et justus non poterit salvus esse in die peccati. Cum justo dicam, « Vita vives, » ipse vero confidet super justitiam suam, et fecerit iniquitatem, omnes justitiae ejus non commemorabuntur : in sua iniquitate quam fecerit, in ea morietur : et cum dicam impio, « Morte morietur, » averterit se a peccato suo, et fecerit justitiam et judicium, et pignus debitori reddiderit, et rapinam restituerit, in praeceptis vitae ambulaverit, ne faciat iniquum, vita vivet, et non morietur. Omnia peccata ejus quae peccavit, non commovebuntur ei, quia judicium et justitiam fecit, in ipsis vivet.
XXV. Likewise in Ezekiel (Ezek. 33:12): And the just man will not be able to be saved on the day of sin. When I say to the just man, "You shall surely live," but he trusts in his justice and does iniquity, none of his justices shall be remembered: in his iniquity which he has done, in it he shall die. And when I say to the wicked man, "You shall surely die," and he turns himself away from his sin, and does justice and judgement, and gives back the pledge to the debtor, and restores what he has seized, walks in the precepts of life, so as not to do what is wicked, he shall surely live and shall not die. All his sins which he has sinned shall not be stirred up against him, because he has done judgement and justice; in them he shall live.
Qui hic allegatur ex Ezechiele locus, simillimus est illius, quem ex Jeremia attulit n. XIII, ideoque eamdem excipit explicationem. Utitur his Ezechielis verbis auctor libri ad Novatianum, sic eumdem Novatianum refutans (p. 13) : « Unde igitur et tam sceleratus, et tam perditus, tam discordiae furore vesanus exstiterit iste Novatianus, invenire non possum; qui semper in domo una, id est Christi Ecclesia, proximorum delicta ut propria fleverit; onera fratrum, sicut Apostolus hortatur, sustinuerit; lubricos in fide coelesti allocutione corroboraverit. At nunc ex quo Cainam illam haeresim, quae non nisi tantum occidere gestit, exercere coepit, nec sibi novissime parcit. Caeterum, si legisset quia justitia justi non liberabit eum in die qua erraverit, et iniquitas impii non nocebit ei ex qua die conversus fuerit, jam olim in cinere poeniteret ille, qui semper poenitentibus adversatur; qui in ruina facilius aedificatorum stantium operatur, quam in structione jacentium ruinarum; qui multos ex fratribus nostris miserrimos falsis suis adversationibus perterritos, iterum fecit ethnicos, dicendo quod poenitentia lapsorum sit vana, nec possit eis proficere ad salutem. »
The passage cited here from Ezekiel is very like the one which he brought forward from Jeremiah at no. XIII, and therefore it admits the same explanation. The author of the book To Novatian uses these words of Ezekiel, refuting that same Novatian thus (p. 13): "Whence, then, this Novatian has come to be so wicked, so abandoned, so mad with the frenzy of discord, I cannot discover; he who always, in the one house, that is, the Church of Christ, wept over the faults of his neighbours as his own; bore the burdens of the brethren, as the Apostle exhorts; strengthened with heavenly address those slipping in the faith. But now, from the time he began to practise that Cainite heresy, which longs for nothing but to kill, he does not spare even himself at the last. For the rest, had he read that the justice of the just man will not deliver him on the day on which he has gone astray, and the iniquity of the wicked man will not harm him from the day on which he has turned back, he would long ago be doing penance in ashes, he who always sets himself against the penitent; who works more readily at the ruin of those built up and standing than at the building up of ruins lying low; who, having terrified many most wretched ones among our brethren with his false contradictions, has made them heathens again, by saying that the penance of the lapsed is vain and cannot avail them for salvation."
Vulgatus porro interpres eamdem sententiam latinitate donavit his verbis : Et justus non poterit vivere in justitia sua in quacumque die peccaverit. Etiamsi
The Vulgate translator, moreover, has rendered the same sentence into Latin in these words: And the just man will not be able to live in his justice on whatever day he has sinned. Even if
Editors' notes and page, col. 1176
Page
- running head: ...DE ARGUMENTO 1176 (head cut off at the left edge of the image; only "DE ARGUMENTO" visible)
- marginal letters: A pertinacia hi perstiterint; B sunt, rursus inculcantur; C iniquum, vita vivet; D Cainam illam haeresim
- old-edition numerals: (none)
dixero justo quod vita vivat, et confisus in justitia sua fecerit iniquitatem, omnes justitiae ejus oblivioni tradentur, et in iniquitate sua quam operatus est, in ipsa morietur. Si autem dixero impio, « Morte morieris, » et egerit poenitentiam a peccato suo, feceritque judicium et justitiam, et pignus restituerit ille impius, rapinamque reddiderit, in mandatis vitae ambulaverit, nec fecerit quidquam injustum, vita vivet et non morietur. Eadem monita habes versiculis 21 et 24 cap. XVIII ejusdem Ezechielis.
I shall have said to the just man that he shall live by life, and he, trusting in his justice, shall have done iniquity, all his justices shall be given over to oblivion, and in his iniquity which he has worked, in it he shall die. But if I shall have said to the impious man, "You shall die by death," and he does penance for his sin, and does judgement and justice, and that impious man restores the pledge and gives back the plunder, walks in the commandments of life, and does nothing unjust, he shall live by life and shall not die. You have the same admonitions in verses 21 and 24 of chapter 18 of the same Ezekiel.
XXVI. Item illic (Ezechiel. XVII, 24): Ego Dominus, quia humilio lignum altum, et exalto lignum humile, et arefacio lignum viride, et reviviscere facio lignum aridum.
XXVI. Likewise in the same place (Ezek. 17:24): I the Lord, for I humble the high tree, and exalt the lowly tree, and dry up the green tree, and make the dry tree revive.
Id porro quod modo expressis verbis traditum est, nunc eleganti allegoria sub oculos ponitur: atque illa quidem indicatur, posse Deum pro lubito et superbos deprimere, et humiles deque suis criminibus dolentes extollere. Ferit itaque haec sententia Novatianos, in schismate tumidos et elatos: eos quoque omnes ferit, qui veniam et poenitentiam peccatoribus praecludunt quando quidem Dominus virgultum humile exaltat et ligno arido vitam ac vigorem impertit. Quod si eamdem plane huic testimonio adhibendam censes explicationem, quam superiori, adhibui per me quidem licet. Quamquam vero vix distat Vulgata interpretatio ab ea quam nuper proposui, quoniam tamen usque adhuc veteri interpretationi Vulgatam addidi, hic pariter addo: Quia ego Dominus, humiliavi lignum sublime, et exaltavi lignum humile: et siccavi lignum viride, et frondere feci lignum aridum.
Now what was just conveyed in express words is now set before the eyes in an elegant allegory: and by it indeed it is indicated that God can at His pleasure both cast down the proud and raise up the humble who grieve over their crimes. This sentence therefore strikes the Novatians, swollen and puffed up in schism; it strikes also all those who shut off pardon and penance from sinners, since indeed the Lord exalts the lowly shrub and imparts life and vigour to the dry tree. But if you judge that plainly the same explanation is to be applied to this testimony as I applied to the previous one, as far as I am concerned it is permitted. And although the Vulgate rendering scarcely differs from the one I have just proposed, yet since up to now I have added the Vulgate to the old rendering, here likewise I add: For I the Lord have humbled the lofty tree, and have exalted the lowly tree: and have dried up the green tree, and have made the dry tree put forth leaves.
XXVII. Item illic (Ezechiel. XXXIII, 10): Et tu, fili hominis, dic domui Israel: Sicut locuti estis dicentes, Errores nostri et iniquitates nostrae in nobis sunt, et in ipsis nos tabescimus. Et quomodo vivemus? dic illis: Vivo ego, dicit Dominus, si volo mortem impii: tantum a via sua avertatur, et vivat.
XXVII. Likewise in the same place (Ezek. 33:10): And you, son of man, say to the house of Israel: Thus you have spoken, saying, Our errors and our iniquities are in us, and in them we waste away. And how shall we live? Say to them: As I live, says the Lord, I do not will the death of the impious man: only let him turn from his way, and live.
Perspicua haec est sententia, qua Dei pietas eminet in vocandis hominibus jam pridem in iniquitate haerentibus, ac pene desperatis: certa quoque apparet testificatio divinae voluntatis de impertienda perditissimis quibusque venia. Atque his sane verbis ii praesertim refelluntur, qui divinae charitati limites injicere pertentant et criminosis poenitentiam interdicere. Si peccatoris mortem non vult Deus, sed ut convertatur ac vivat, quis crimina aliqua inexpiabilia dicet, aut poenitentiae cupidos ab ea, ideoque ab Ecclesia, arcebit? Adhibet in eumdem sensum locum hunc Ezechielis is, quem saepe citavi, auctor libri ad Novatianum (pag. 11). Item, inquiens, Dominus ad eumdem (prophetam Ezechielem): Fili hominis, dic populo Israel: Quare locuti estis dicentes: Erroribus nostris contabescimus, et quomodo salvi esse poterimus? dic eis: Vivo ego, dicit Dominus, quia non desidero mortem peccatoris, sed desidero ut avertatur peccator a via sua pessima, et vivat. Adhibent quoque, ne cunctos enumerem, Cyprianus (sub finem libri de Lapsis et sub initium libri de Bono Patientiae) et Hieronymus. Vide quae dicam n. 30.
Clear is this sentence, in which the loving-kindness of God stands out in calling men who have long clung to iniquity and are almost in despair: there appears also a sure testimony of the divine will concerning the granting of pardon to all, even the most abandoned. And by these words especially those are refuted who attempt to set limits to the divine charity and to forbid penance to the guilty. If God does not will the death of the sinner, but that he be converted and live, who will call any crimes inexpiable, or will keep those desirous of penance away from it, and therefore from the Church? The author of the book To Novatian, whom I have often cited, applies this passage of Ezekiel in the same sense (p. 11). Likewise, he says, the Lord to the same (the prophet Ezekiel): Son of man, say to the people of Israel: Why have you spoken, saying: We waste away in our errors, and how shall we be able to be saved? Say to them: As I live, says the Lord, I do not desire the death of the sinner, but I desire that the sinner turn from his most wicked way, and live. Cyprian too applies it, not to enumerate them all (towards the end of the book On the Lapsed and towards the beginning of the book On the Good of Patience), and Jerome. See what I shall say at no. 30.
Eamdem sententiam Vulgatus interpres latinam
The same sentence the Vulgate translator into Latin
Editors' notes and page, col. 1177
Page
- running head: SUPERIORIS OPUSC (cut off at the right edge of the image; column number 1177 at left)
- marginal letters: A ‹dixero justo quod vita vivat›; B ‹illa quidem indicatur, posse Deum›; C ‹XXVII. Item illic (Ezechiel. xxxiii, 10)›; D ‹bilia dicet, aut poenitentiae cupidos›
- old-edition numerals: (none)
- other: column begins mid-sentence (quotation of Ezek. 33:13-15) and ends mid-sentence at "latinam"; a stray mark between "Ego" and "Dominus" in XXVI (hyphen or dot?) not set; stray mark after "refelluntur," not set; "pro lubito" set as printed; "pag. 11" reading of the figure slightly UNSURE; the whole column is editors' commentary on the preceding opusculum (editors' matter: ‹dixero justo quod vita vivat›), set in full; the overlapping lines between the images were set once
effecit his verbis: Tu ergo, fili hominis, dic ad domum Israel: Sic locuti estis, dicentes: Iniquitates nostrae, et peccata nostra super nos sunt, et in ipsis nos tabescimus: quomodo ergo vivere poterimus? dic ad eos: Vivo ego, dicit Dominus Deus: nolo mortem impii, sed ut convertatur impius a via sua, et vivat.
rendered in these words: You therefore, son of man, say to the house of Israel: Thus you have spoken, saying: Our iniquities and our sins are upon us, and in them we are wasting away: how then shall we be able to live? Say to them: As I live, says the Lord God: I do not will the death of the wicked man, but that the wicked man should turn from his way and live.
XXVIII. Item illic (Ezechiel. XXXVI, 36): Ego Dominus, aedificavi demolita, et plantavi exterminata.
XXVIII. Likewise in the same place (Ezek. 36:36): I the Lord have built up what was demolished, and planted what was laid waste.
Allegoria altera, affinis illi quae n. 26 allata est, hic proponitur, quam quoniam scriptoris nostri verbis retuli, libet etiam Vulgatae verbis exhibere, quae hujusmodi sunt: Ego Dominus aedificavi dissipata, plantavique inculta.
Another allegory, akin to the one adduced at no. 26, is set forth here; since I have quoted it in our writer's words, I am pleased also to present it in the words of the Vulgate, which are as follows: I the Lord have built up what was scattered, and planted what was uncultivated.
XXIX. Item illic (Ezechiel. XVIII, 21): Et iniquus si convertat se ab omnibus iniquitatibus, quas fecit, et custodiat omnia mandata mea, et faciat judicium, et justitiam et misericordiam, vita vivet et non morietur. Omnia delicta ejus, quae fecit, non erunt in memoria; in sua justitia, quam fecit, vivet. Numquid voluntate volo mortem injusti, dicit Adonai Dominus, quam ut avertat se a via sua mala, et vivere eum?
XXIX. Likewise in the same place (Ezek. 18:21): And if the unjust man turns himself from all the iniquities which he has done, and keeps all My commandments, and does judgement and justice and mercy, he shall surely live and shall not die. All his offences which he has done shall not be remembered; in his justice which he has done he shall live. Do I by My will will the death of the unjust man, says Adonai the Lord, rather than that he should turn himself from his evil way and live?
Id ipsum quod paulo ante Ezechielis prophetae monitis traditum erat, aliis, superioribus valde proximis, hic inculcatur.
The very thing that had been handed down a little before in the admonitions of the prophet Ezekiel is impressed here in other [words], very close to the preceding ones.
Recole numerum XXV. Hic tantum noto, hunc Ezechielis locum in eumdem fortasse sensum allegatum fuisse a Cypriano haec docente (de Bono Patientiae, pag. 496): « Admonet ne quis impatiens in operatione deficiat, ne quis tentationibus aut avocatus, aut victus in medio laudis, et gloriae itinere desistat, et pereant praeterita, dum quae coeperant, desinunt esse perfecta, sicut scriptum est: Justitia justi non liberabit eum in quacumque die exerraverit. Et iterum: Tene quod habes, ne alius accipiat coronam tuam. Quae vox adhortatur patienter et fortiter perseverare, ut qui ad coronam laude jam proxima nititur, durante patientia coronetur. »
Recall number XXV. Here I note only that this passage of Ezekiel was perhaps adduced in the same sense by Cyprian when he teaches this (On the Good of Patience, p. 496): « He admonishes that no one should fail in the work through impatience, that no one, either called away or overcome by temptations, should stop in the midst of the path of praise and glory, and the things that are past perish, while what they had begun ceases to be perfected, as it is written: The justice of the just man shall not deliver him on whatever day he has gone astray. And again: Hold what you have, lest another receive your crown. This voice exhorts us to persevere patiently and bravely, so that he who strives towards the crown, his praise now near, may be crowned through enduring patience. »
Ita vero in Vulgata ea verba redduntur: Si autem impius egerit poenitentiam ab omnibus peccatis suis, quae operatus est, et custodierit omnia praecepta mea, et fecerit judicium, et justitiam, vita vivet et non morietur. Omnium iniquitatum ejus, quas operatus est, non recordabor: in justitia sua, quam operatus est, vivet. Numquid voluntatis meae est mors impii, dicit Dominus Deus, et non ut convertatur a viis suis, et vivat?
In the Vulgate, however, these words are rendered thus: But if the wicked man does penance for all his sins which he has committed, and keeps all My precepts, and does judgement and justice, he shall surely live and shall not die. I will not remember any of his iniquities which he has committed: in his justice which he has wrought he shall live. Is the death of the wicked man My will, says the Lord God, and not that he should turn from his ways and live?
Atque hac sane interpretatione posita, atque adeo ex etymologia ipsa nominis Adonai videtur altera ex his vocibus, Adonai, Dominus, redundare. Sed inter ea nolui manus in superiorem interpretationem injicere. Locum hunc non omittit Damascenus crebro allegatus (in Parall., etc.).
And indeed, with this interpretation laid down, and so from the very etymology of the name Adonai, one of these two words, Adonai, Dominus, seems to be redundant. But meanwhile I have not wished to lay hands on the above interpretation. Damascene, often cited, does not omit this passage (in the Parallels, etc.).
XXX. Item illic (Ezech. XVIII, 30): Convertimini, et avertite vos ab omnibus impietatibus vestris, et non erunt vobis in poenam. Projicite a vobis omnes iniquitates vestras, quas impie fecistis in me, et facite vobis cor novum, et spiritum novum. Et ut quid moriemini, domus Israel? quia nolo mortem morientis, dicit Adonai Dominus.
XXX. Likewise in the same place (Ezek. 18:30): Be converted, and turn yourselves away from all your impieties, and they shall not be a punishment to you. Cast away from you all your iniquities, which you have wickedly done against Me, and make for yourselves a new heart and a new spirit. And why will you die, house of Israel? For I do not will the death of the one who dies, says Adonai the Lord.
In illo ipso capite decimo octavo, quod nuper allegavi,
In that very eighteenth chapter, which I recently cited,
Editors' notes and page, col. 1178
Page
- running head: [...]ERIORIS OPUSCULI. 1178 (cut off at the left edge of the image)
- marginal letters: A ‹effecit his verbis›; B ‹stodiat omnia mandata mea›; C ‹et pereant praeterita›; D ‹Atque hac sane interpretatione›
- old-edition numerals: (none)
- other: the whole column is editors' matter (commentary on the Testimonia: ‹effecit his verbis›), set in full. The column begins mid-sentence. The last word "al-" is split at the column break; the rest is in the next column. The left column visible in the images belongs to col. 1177 and is not set. The first quotation is Ezek. 33:10-11, with no reference printed here. "exerraverit" is set as printed in the Cyprian quotation. "inter ea" is printed as two words across a line end with no hyphen.
sed nonnullis interpositis (versiculo scilicet 30) invenies ea, quae hic adducuntur, quibus quidem invitat Dominus scelestos ad poenitentiam, illisque non modo vitam, verum etiam gravissimorum quorumlibet criminum veniam pollicetur. Vide quae diximus ad locum XIV, XV, et affines alios.
but after some intervening matter (namely at verse 30) you will find the words that are adduced here, by which the Lord invites the wicked to penitence, and promises them not only life but also pardon for any crimes whatsoever, even the gravest. See what we have said at no. XIV, XV, and other related places.
Adhibet explicationem hanc nostram auctor libri ad Novatianum haec scribens (p. 16): « Demus igitur totis viribus fidei nostrae Deo laudem, demus plenam confessionem: quandoquidem super poenitentia nostra gaudeant virtutes coelorum, gaudeant angeli omnes, gaudeat et Christus, qui nos denuo peccatis oneratos, delictis obrutos, plena et clementi moderatione cessare a facinore hortatur dicens: Convertite vos, et redite ab impietatibus vestris, et non erunt vobis iniquitates vestrae ad poenam. Projicite a vobis omnes impietates vestras, quas fecistis adversum me: et facite vobis cor novum, et spiritum novum. Et ut quid vos morti traditis, domus Israel? Non enim desidero mortem peccatoris. Hieronymus pariter adhibet, ad Rusticum lapsum haec scribens: « Ezechiel quoque iisdem verbis, quia eodem et spiritu: Convertimini, inquit, et redite ab iniquitatibus vestris, domus Israel; et non erunt vobis in tormentum impietates. Projicite omnes impietates vestras, quibus impie egistis adversum me, et facite vobis cor novum et spiritum novum. Et quare moriemini domus Israel? Nolo enim mortem peccatoris, dicit Dominus. Unde et in consequentibus loquitur: Vivo ego, dicit Dominus, nolo mortem peccatoris, nisi ut revertatur a via sua, et vivat; ne mens incredula de bonorum repromissione desperet, et semel perditioni animus destinatus non adhibeat vulneri curationem, quod nequaquam existimat posse curari. »
The author of the book To Novatian employs this explanation of ours, writing as follows (p. 16): « Let us therefore with all the strength of our faith give praise to God, let us make full confession: since over our penitence the powers of the heavens rejoice, all the angels rejoice, and Christ also rejoices, Who, with full and merciful forbearance, exhorts us, once again laden with sins and overwhelmed with offences, to cease from wrongdoing, saying: Turn yourselves, and return from your impieties, and your iniquities shall not be to you for punishment. Cast away from you all your impieties which you have committed against Me: and make for yourselves a new heart and a new spirit. And why do you hand yourselves over to death, house of Israel? For I do not desire the death of the sinner. Jerome likewise employs it, writing as follows to the fallen Rusticus: « Ezekiel too, in the same words, since by the same Spirit also: Be converted, he says, and return from your iniquities, house of Israel; and impieties shall not be to you for torment. Cast away all your impieties, by which you have acted impiously against Me, and make for yourselves a new heart and a new spirit. And why will you die, house of Israel? For I do not will the death of the sinner, says the Lord. Hence also in what follows He says: As I live, says the Lord, I do not will the death of the sinner, but that he turn back from his way, and live; so that the unbelieving mind may not despair of the promise of good things, and the soul once destined for perdition may not fail to apply a cure to the wound which it thinks can by no means be cured. »
Vulgatus interpres ita latine legi voluit locum hunc: Convertimini, et agite poenitentiam ab omnibus iniquitatibus vestris, et non erit vobis in ruinam iniquitas. Projicite a vobis omnes praevaricationes vestras in quibus praevaricati estis, et facite vobis cor novum et spiritum novum. Et quare moriemini, domus Israel? Quia nolo mortem morientis, dicit Dominus Deus.
The Vulgate translator wished this passage to be read in Latin thus: Be converted, and do penance from all your iniquities, and iniquity shall not be to you for ruin. Cast away from you all your transgressions by which you have transgressed, and make for yourselves a new heart and a new spirit. And why will you die, house of Israel? For I do not will the death of him who dies, says the Lord God.
XXXI. Item apud Danielem (IV, 31): Et post finem dierum, ego Nabuchodonosor oculos meos in coelum sustuli, et sensus meus in me conversus est, et Altissimum laudavi, et Regem coeli benedixi, et viventem in saecula laudavi, quia potestas ejus aeterna est, regnum ejus in generatione, et omnes qui inhabitant terram, nihil.
XXXI. Likewise in Daniel (4:31): And after the end of the days, I Nebuchadnezzar lifted up my eyes to heaven, and my understanding was turned back to me, and I praised the Most High, and I blessed the King of heaven, and I praised Him Who lives for ever, because His power is eternal, His kingdom is in generation, and all who inhabit the earth are nothing.
Adducta ex Daniele verba Nabuchodonosoris exemplo invitant ad poenitentiam, et criminum detestationem inveteratos in impietate populos, et facile ostendunt, nemini occludi poenitentiae locum, quandoquidem Nabuchodonosori, supremi numinis per annos plurimos contemptori, concessa est denique, propter humilitatem veritatisque agnitionem, praeteritorum criminum a Domino venia.
The words adduced from Daniel invite peoples grown old in impiety, by the example of Nebuchadnezzar, to penitence and the detestation of their crimes, and readily show that the place of penitence is closed to no one, since to Nebuchadnezzar, for very many years a despiser of the supreme Deity, pardon for his past crimes was at last granted by the Lord on account of his humility and his acknowledgement of the truth.
In vulgata haec sic leguntur: Igitur post finem dierum ego Nabuchodonosor oculos meos ad coelum levavi, et sensus meus redditus est mihi, et Altissimo
In the Vulgate these words are read thus: Therefore after the end of the days I Nebuchadnezzar lifted up my eyes to heaven, and my understanding was restored to me, and the Most High
Editors' notes and page, col. 1179
Footnotes
(1) ‹anchor: not visible (call above the rendered foot)› · call in col 1179
In epist. olim XLVI; in edit. Veron., 122, p. 1.
In the letter formerly numbered XLVI; in the Verona edition, 122, p. 1.
(printed under page 581)
Page
- running head: 1179 DE ARGUMENTO (cut off at the image edge)
- marginal letters: A legavi, sed nonnullis interpositis; B erunt vobis iniquitates vestrae ad poenam; C et vivat; ne mens incredula; D laudavi, et Regem coeli benedixi
- old-edition numerals: (none)
benedixi, et viventem in sempiternum laudavi et glorificavi, quia potestas ejus potestas sempiterna, et regnum ejus in generationem et generationem. Et omnes habitatores terrae apud eum in nihilum reputati sunt.
I blessed, and Him Who lives for ever I praised and glorified, because His power is an everlasting power, and His kingdom is unto generation and generation. And all the inhabitants of the earth are reckoned as nothing before Him.
XXXII. Item apud Michaeam (VII, 2): Heu mihi anima mea, quia periit veritas a terra, et qui corrigat inter omnes non est. Omnes in sanguine judicant: unusquisque proximum tribulat tribulatione: in malum manus suas praeparant.
XXXII. Likewise in Micah (Mic. 7:2): Woe is me, my soul, because truth has perished from the earth, and there is none among all who corrects. All judge in blood: each one afflicts his neighbour with affliction: they prepare their hands for evil.
Hic Micheae locus si singillatim sumatur, Novatianos videtur impetere, de quorum criminibus et schismate queritur Deus. Ut uberiorem tamen, et, si loqui ita sinis, completum atque integrum horum verborum sensum assequaris, subsequentia adjungere debes. Tum porro dices, propterea Prophetam conqueri, quod summa omnium esset in criminibus, atque iniquitate consensio. Horum tamen exemplum Propheta contemni a se ait, quippe Dominum vocare, colereque statuerat, et peccatorum suorum poenitentiam agere, quam qui peregisset, supplicia evitasset, et poenas quas priora crimina promerebantur.
This passage of Micah, if it is taken by itself, seems to attack the Novatians, about whose crimes and schism God complains. Yet in order that you may grasp a fuller and, if you allow me to speak so, a complete and entire sense of these words, you must add what follows. Then, moreover, you will say that the Prophet complains for this reason, that there was the utmost agreement of all in crimes and iniquity. Yet the Prophet says that he despises their example, since he had resolved to call upon the Lord and to worship Him, and to do penance for his sins, and whoever had performed it would have escaped the punishments and the penalties which his former crimes deserved.
Vere haec a me dici is fatebitur, qui septimum et subsequentes versiculos ejusdem capitis legerit, quos quidem ex Vulgata hic describo, nam veterem editionem ex nostro scriptore ad magnam partem habes: Praecoquas ficus desideravit anima mea. Periit sanctus de terra, et rectus in hominibus non est: omnes in sanguine insidiantur; vir fratrem suum ad mortem venatur... ego autem ad Dominum aspiciam, exspectabo Deum Salvatorem meum: audiet me Deus meus. Ne laeteris inimica mea super me, quia cecidi: consurgam, cum sedero in tenebris. Dominus lex mea est. Iram Domini portabo, quoniam peccavi ei, donec causam meam judicet, et faciat judicium meum; educet me in lucem, videbo justitiam ejus, et aspiciet inimica mea, et operietur confusione, quae dicit ad me: Ubi est Dominus Deus tuus? Oculi mei videbunt in eam: nunc erit in conculcationem, ut lutum platearum.
That these things are said truly by me will be admitted by anyone who has read the seventh and following verses of the same chapter, which I here copy out from the Vulgate, for the old version you have for the most part from our writer: My soul desired the early figs. The holy man has perished from the earth, and there is no upright one among men: all lie in wait for blood; a man hunts his brother to death... but I will look to the Lord, I will wait for God my Saviour: my God will hear me. Do not rejoice over me, my enemy, because I have fallen: I shall rise, when I sit in darkness. The Lord is my law. I will bear the wrath of the Lord, because I have sinned against Him, until He judges my cause and executes judgement for me; He will bring me out into the light, I shall see His justice, and my enemy will see, and will be covered with confusion, she who says to me: Where is the Lord your God? My eyes will look upon her: now she will be trodden down, like the mud of the streets.
XXXIII. Item illic (Mich. VII, 8): Noli gaudere super me inimica mea, quia cecidi, sed resurgam, propter quod si sedero in tenebris, Dominus lucebit mihi. Iram Domini sustinebo, quia peccavi ei, donec justificet ipse causam meam.
XXXIII. Likewise there (Mic. 7:8): Do not rejoice over me, my enemy, because I have fallen, but I shall rise again, for this reason, that if I sit in darkness, the Lord will give light to me. I will endure the wrath of the Lord, because I have sinned against Him, until He Himself justifies my cause.
De hoc testimonio recole quae modo diximus. Hoc habent commodi loci isti Micheae, ut praeter ea monita, quae nuper expendimus, antiquam versionem nonnihil a Vulgata remotam exhibeant, quam tamen alibi difficile invenies. Porro si ad perficiendam sententiam versiculum primum hujusce capitis ex versione Septuaginta optas, en illum: Heu mihi quia factus sum colligens stipulam in messe, et racemos in vindemia. Non sunt ex bonis ad comedendum primitiae, heu anima!
Concerning this testimony, recall what we said just now. These passages of Micah have this advantage, that besides those admonitions which we have just weighed, they present an ancient version somewhat removed from the Vulgate, which nevertheless you will hardly find elsewhere. Further, if to complete the sense you want the first verse of this chapter from the version of the Seventy, here it is: Woe is me, because I have become as one gathering stubble at harvest, and grapes at vintage. There are no first-fruits of good things to eat, woe, my soul!
Mirum porro quod non afferatur alter Micheae locus haud multum a superiore distans; versiculus scilicet 19 ejusdem capitis, quem sanctus Hieronymus ad hunc modum legit: Ipse avertet, et miserebitur
It is surprising, moreover, that another passage of Micah not far distant from the one above is not adduced; namely verse 19 of the same chapter, which Saint Jerome reads in this way: He Himself will turn away, and will have mercy
Editors' notes and page, col. 1180
Footnotes
(2) ‹anchor: sanctus Hieronymus› · call in col 1180
In epist. ad Ocean., olim LXXXIII; in edit. Veron., 69, n. 6.
In the letter to Oceanus, formerly LXXXIII; in the Verona edition, 69, no. 6.
(printed under page 581)
Page
- running head: …E ARGUMENTO 1180 (left part of running head cut off at image edge)
- marginal letters: A benedixi, et viventem in sempiternum; B queri, quod summa omnium; C meus. Ne laeteris inimica mea; D habent commodi loci isti
- old-edition numerals: (none)
nostri; demerget iniquitates nostras, et projiciet in profundum maris omnia peccata nostra. Sed ideo fortasse ab eo allegando cavit scriptor hic noster, quod multo aptius Baptismo, quam poenitentiae verba ea convenire putaret. Et sane Baptismi gratiam verbis iis denotari docet idem ille Hieronymus quem adduxi: « Michaeas de Baptismi gratia vaticinatur: Ipse avertet, etc. »
on us; He will sink our iniquities, and will cast all our sins into the depth of the sea. But perhaps this writer of ours took care not to adduce it for this reason, that he thought those words fitted Baptism much more aptly than penance. And indeed that same Jerome whom I have cited teaches that the grace of Baptism is denoted by those words: "Micah prophesies concerning the grace of Baptism: He will turn away, etc."
XXXIV. Item apud Sophoniam (II, 1): Convenite, et precamini, gens indiciplinata, prius quam efficiamini sicut flos praeteriens, prius quam veniat super vos ira Domini, priusquam veniat super vos dies furoris Domini. Quaerite Dominum, omnes humiles terrae, judicium operamini, et quaerite justitiam, et quaerite mansuetudinem, et respondete ei, ut protegamini in die irae Domini.
XXXIV. Likewise in Zephaniah (Zeph. 2:1): Come together and pray, undisciplined nation, before you become like a passing flower, before the wrath of the Lord comes upon you, before the day of the fury of the Lord comes upon you. Seek the Lord, all you humble of the earth, perform judgement, and seek justice, and seek meekness, and answer Him, that you may be protected in the day of the wrath of the Lord.
Quid porro aptius ad terrendos, avertendosque a schismate atque haeresi Novatianos, eosque reducendos ad Ecclesiam, quam reliquerant, verbis iis, quae hic ex Sophonia adducuntur? quid pariter efficacius ad perurgendos ad poenitentiam eos, qui criminibus suis Dei iram adversus se exci⟨t⟩averant? Procul dubio interpretationi Septuaginta adhaeret noster auctor. Vulgatus autem interpres sic eadem in latinum transtulit: Convenite, congregamini, gens non amabilis: Priusquam pariat jussio quasi pulverem transeuntem diem, antequam veniat super vos ira furoris Domini, antequam veniat super vos dies indignationis Domini. Quaerite Dominum, omnes mansueti terrae, qui judicium ejus estis operati. Quaerite justum, quaerite mansuetum: si quo modo abscondamini in die furoris Domini.
What, moreover, is more apt for frightening the Novatianists and turning them away from schism and heresy, and for bringing them back to the Church which they had left, than the words which are here adduced from Zephaniah? What, likewise, is more effective for urging on to penance those who by their crimes had stirred up the wrath of God against themselves? Without doubt our author keeps to the version of the Seventy. But the Vulgate translator rendered the same words into Latin thus: Come together, gather yourselves, nation not lovable: before the decree brings forth the day passing like dust, before the wrath of the fury of the Lord comes upon you, before the day of the indignation of the Lord comes upon you. Seek the Lord, all you meek of the earth, who have performed His judgement. Seek the just, seek the meek: if by some means you may be hidden in the day of the fury of the Lord.
XXXV. Item apud Zachariam (I, 3): Convertimini ad me, et convertar ad vos.
XXXV. Likewise in Zechariah (Zech. 1:3): Turn to Me, and I will turn to you.
Adeo perspicuus est locus iste, ut explicatione minime indigeat. Vide quae diximus ad locum 15, 16 et sequentes. Convenit etiam plane cum Vulgata.
This passage is so clear that it needs no explanation at all. See what we said on passage 15, 16 and the following. It also agrees entirely with the Vulgate.
XXXVI. Item apud Osee (XIV, 2): Convertere Israel ad Dominum Deum tuum, quoniam infirmatus es iniquitatibus tuis. Assumite vobiscum multos, et convertimini ad Dominum Deum vestrum: dicite ei adorantes: « Potens es dimittere peccata nostra, » ut non accipiatis iniquitatem, sed ut accipiatis bona.
XXXVI. Likewise in Hosea (Hos. 14:2): Turn, Israel, to the Lord your God, since you have been weakened by your iniquities. Take many with you, and turn to the Lord your God: say to Him in adoration, "Thou art able to forgive our sins," that you may not receive iniquity, but that you may receive good things.
Recole quae ad loca nuper citata, aliaque pridem explicata diximus, et manifesto videbis, quo spectent verba Oseae, quae nunc expendimus. Tantum hic adverto verba illa, Assumite vobiscum multos, si ad Novatianos directa vis, invitare eos, ut turmatim veluti, multisque collectis, ad Ecclesiam redeant. Si ad eos qui poenitentiae causa ad Ecclesiam confugiebant, repellebanturque a severioribus quibusdam et austerioribus, tum indicare, ut multorum, praesertim vero martyrum et confessorum suffragia colligerent, quorum quidem praesidio aut flecteretur ad lenitatem austeriorum firmitas, aut certe multitudine atque auctoritate suffragatorum vinceretur. Possunt etiam significare preces Ecclesiae, quibus et canonicam reconciliationem poenitentes acciperent, et flecteretur ad misericordiam Deus. Postremae huic interpretationi favet sanctus Pacianus, cum haec ait (Epist. I, p. 53): « Scio, frater, hanc ipsam poenitentiae veniam
Recall what we have said on the passages just cited, and on others explained earlier, and you will see plainly what the words of Hosea which we are now weighing point to. I note here only that the words Take many with you, if you wish them directed at the Novatianists, invite them to return to the Church as it were in troops, with many gathered together. If directed at those who took refuge in the Church for the sake of penance and were repulsed by certain of the more severe and more austere, they then indicate that they should gather the votes of many, but especially of the martyrs and confessors, by whose protection the firmness of the more austere might either be bent towards leniency, or at any rate be overcome by the number and authority of those voting in their support. They can also signify the prayers of the Church, by which penitents would both receive canonical reconciliation and God would be bent towards mercy. Saint Pacian favours this last interpretation when he says (Epist. 1, p. 53): "I know, brother, that this very pardon of penance
Editors' notes and page, col. 1181
Page
- running head: 1181 SUPERIORIS OPUS[...] (cut off at the image edge)
- marginal letters: A ‹nostri; demerget iniquitates›; B ‹Quid porro aptius›; C ‹XXXV. Item apud Zachariam›; D ‹verto verba illa›
- old-edition numerals: (none)
- other: the whole column is editors' matter, a commentary on the scripture testimonies of the preceding work, continuing from the previous column (editors' matter: ‹nostri; demerget iniquitates›); "indiciplinata" is read as printed without the s but is slightly uncertain; "exci⟨t⟩averant": the t looks broken and reads like an i; the opening "nostri" continues a sentence from the previous column; the column ends mid-quotation at "veniam".
non passim omnibus dari; nec antequam aut interpretatio divinae voluntatis, aut forsitan visitatio fuerit, relaxari: magno pondere magnoque libramine, post multos gemitus, effusionemque lacrymarum, post totius Ecclesiae preces. »
is not granted indiscriminately to all; nor is it relaxed before there has been either an interpretation of the divine will, or perhaps a visitation: with great weight and great weighing, after many groans and the shedding of tears, after the prayers of the whole Church.
Vocem illam iniquitatem (ut non accipiatis iniquitatem) sume pro poena iniquitati infligenda; jam diu enim monuere interpretes, voces has, peccatum, iniquitas, et affines alias ambiguas esse, et perinde significare peccatum iniquitatemque, ac poenam peccato et iniquitati inferendam. Abest nonnihil a superiore interpretatione Vulgata; haec nempe est: Convertere, Israel, ad Dominum Deum tuum; quoniam corruisti in iniquitate tua. Tollite vobiscum verba, et convertimini ad Dominum, et dicite ei: Omnem aufer iniquitatem, accipe bonum, et reddemus vitulos labiorum nostrorum.
Take that word iniquity (that you may not receive iniquity) as meaning the punishment to be inflicted on iniquity; for interpreters have long since pointed out that these words, sin, iniquity, and other related ones, are ambiguous, and signify equally sin and iniquity and the punishment to be inflicted on sin and iniquity. The Vulgate differs somewhat from the rendering above; it is namely this: Return, Israel, to the Lord your God; for you have fallen in your iniquity. Take words with you, and turn to the Lord, and say to Him: Take away all iniquity, receive the good, and we will render the calves of our lips.
XXXVII. Item in Ecclesiastico (XVII, 23): Convertere ad Dominum, et relinque peccata tua, et nimis odito execrationem, et cognosce justitias et judicia Dei, et sta in sorte propitiationis Altissimi, et vade in partem saeculi cum vivis, et dantibus confessionem. Non demoreris in errore impiorum. A mortuo quasi nihil perit confessio. Vivus et sanus confiteberis Deo, et gloriaberis in miserationibus illius, quoniam magna misericordia Dei et propitiatio illius convertentibus ad se.
XXXVII. Likewise in Ecclesiasticus (Sir. 17:23): Turn to the Lord, and forsake your sins, and hate abomination exceedingly, and know the justices and judgements of God, and stand in the lot of the propitiation of the Most High, and go into the portion of the age with the living and with those who give confession. Do not linger in the error of the ungodly. From the dead, as from one who is nothing, confession perishes. Living and sound you will confess to God, and you will glory in His mercies, for great is the mercy of God and His propitiation towards those who turn to Him.
Ea quae ad testimonium XXXIV annotavi, hic si recolantur, satis, ut puto, illustrabunt eum, quem hic afferimus, locum. Novatiani profecto indicari videntur monerique, ut tandem aliquando ab haeresi ad Ecclesiam revertantur, iis verbis: Convertere ad Dominum, et relinque peccata tua... et sta in sorte propitiationis Altissimi, et vade in partem saeculi cum vivis, et dantibus confessionem. Generatim peccatores excitantur ad veram sinceramque ac solidam poenitentiam; eam denique quam praecipit Ecclesia: Nimis odito execrationem et cognosce justitias et judicia Dei, et sta in sorte propitiationis Altissimi: quid enim expressius ad notandam Ecclesiam, et poenitentiam ab ea praescriptam? Monentur autem ne differant reverti ad Deum: mors enim imminet; quamobrem, dum vita et sanitas adhuc superest, supplices ab eo veniam poscant, quam ille, utpote summum in modum misericors, largiter impertiet: Vivus et sanus confiteberis Deo, et gloriaberis in miserationibus illius, quoniam magna misericordia Dei et propitiatio illius convertentibus ad se. Vulgatus interpres sic in latinum ea verba transtulit: Revertere ad Dominum, et avertere ab injustitia tua, et nimis odito execrationem, et cognosce justitias et judicia Dei, et sta in sorte propositionis, et orationis Altissimi Dei. In partes vade saeculi sancti, cum vivis et dantibus confessionem Deo. Non demoreris in errore impiorum; ante mortem confitere. A mortuo, quasi nihil, perit confessio. Confiteberis vivens, vivus et sanus confiteberis, et laudabis Deum, et gloriaberis in miserationibus illius. Quoniam magna misericordia Domini, et propitiatio illius convertentibus ad se.
What I noted on testimony XXXIV, if recalled here, will, I think, sufficiently illustrate the passage we adduce here. The Novatians certainly seem to be pointed at and admonished to return at long last from heresy to the Church, in these words: Turn to the Lord, and forsake your sins... and stand in the lot of the propitiation of the Most High, and go into the portion of the age with the living and with those who give confession. Sinners in general are roused to a true, sincere and solid penitence; namely, that which the Church prescribes: Hate abomination exceedingly and know the justices and judgements of God, and stand in the lot of the propitiation of the Most High: for what could more expressly denote the Church, and the penitence prescribed by her? They are warned, moreover, not to delay returning to God, for death is at hand; therefore, while life and health still remain, let them as suppliants ask pardon of Him, which He, being merciful in the highest degree, will grant bountifully: Living and sound you will confess to God, and you will glory in His mercies, for great is the mercy of God and His propitiation towards those who turn to Him. The Vulgate translator rendered these words into Latin thus: Return to the Lord, and turn away from your injustice, and hate abomination exceedingly, and know the justices and judgements of God, and stand in the lot of the setting forth and of the prayer of the Most High God. Go into the portions of the holy age, with the living and with those who give confession to God. Do not linger in the error of the ungodly; confess before death. From the dead, as from one who is nothing, confession perishes. You will confess while living, living and sound you will confess, and you will praise God, and you will glory in His mercies. For great is the mercy of the Lord, and His propitiation towards those who turn to Him.
XXXVIII. Item illic (Eccl. XX, 4): Quam bonum est correctum manifestare poenitentiam! Sic enim effugies voluntarium peccatum.
XXXVIII. Likewise in the same place (Sir. 20:4): How good it is, when corrected, to show penitence! For thus you will escape voluntary sin.
Editors' notes and page, col. 1182
Page
- running head: [SU]PERIORIS OPUSCULI. 1182 (head cut off at left edge of image)
- marginal letters: A ‹non passim omnibus dari›; B ‹accipe bonum, et reddemus›; C ‹minum, et relinque peccata›; D ‹magna misericordia Dei et›
- old-edition numerals: (none)
Videtur ad eos directus hic locus, qui se suorum criminum poenitere testabantur, ideoque correctos se appellare non recusabant; at poenitentiae ab Ecclesia praescriptae subdi nolebant. Hos scriptor noster hortatur ut publicam atque ab Ecclesia statutam poenitentiam agant; id enim convenientissimum est; secus si agant, voluntarium peccatum minime effugient.
This passage seems to be directed at those who testified that they repented of their crimes, and therefore did not refuse to call themselves corrected, but were unwilling to submit to the penance prescribed by the Church. Our writer exhorts them to perform the public penance established by the Church; for that is most fitting; if they act otherwise, they will by no means escape voluntary sin.
At quodnam, inquies, voluntarium peccatum illud est, quod publicam poenitentiam agere recusanti inevitabile dicitur? An inobedientia adversus Ecclesiam, quae eamdem poenitentiam praecipiebat? An scandalum, quod reliquis fidelibus praebebatur? Utramque explicationem facile admiserim; sed ne eos quidem reprehenderim, qui monent voluntarium peccatum ab iis effugi non posse, qui priorum criminum poenitentiam ab Ecclesia praescriptam minime agunt; facile enim ad peccandum revertitur, qui aut nullam, aut levem priorum criminum poenitentiam agit, contemnitque consuetudines et sanctiones Ecclesiae. Convenit fere cum superiore Vulgata interpretatio, in eo tantum differens, quod correptum legit ubi noster scriptor habet correctum.
But what, you will say, is that voluntary sin which is said to be inevitable for one who refuses to perform public penance? Is it disobedience towards the Church, which enjoined that same penance? Or the scandal that was given to the rest of the faithful? I would readily admit either explanation; but neither would I find fault with those who point out that voluntary sin cannot be escaped by those who by no means perform the penance for their former crimes prescribed by the Church; for he easily returns to sinning who performs either no penance or a light penance for his former crimes, and despises the customs and sanctions of the Church. The Vulgate rendering agrees almost entirely with the one above, differing only in this, that it reads correptum where our writer has correctum.
XXXIX. Item in Actibus Apostolorum (VIII, 19): Ait autem ad illum Petrus: Pecunia tua tecum sit in perditione, quoniam gratiam Dei putas te per pecuniam posse consequi. Non est pars neque sors tibi in hac fide, quia cor tuum non est rectum apud Dominum. Itaque poenitentiam age ab hac nequitia tua, et precare Dominum, si forte remittatur tibi cogitatio cordis tui. In obligatione enim iniquitatis et amaritudine fellis video te esse.
XXXIX. Likewise in the Acts of the Apostles (Acts 8:19): But Peter said to him: May your money be with you in perdition, since you think that the grace of God can be obtained through money. You have no part nor lot in this faith, because your heart is not right with the Lord. Therefore do penance for this wickedness of yours, and pray to the Lord, if perhaps the thought of your heart may be forgiven you. For I see that you are in the bond of iniquity and in the bitterness of gall.
Patere posse peccatis quibusque, ideoque gravissimis etiam poenitentiae locum facile evincitur ex iis Petri verbis, quae hic allegantur; quandoquidem Petrus Simonem Magum Spiritus sancti dona emere studentem, ideoque immanis criminis reum, hortatur ad poenitentiam. Apta sunt etiam eadem verba ad revocandos a schismate atque haeresi Novatianos, quorum aliquos fortasse ad eam sectam pecunia, aut certe emolumenta oblata deduxerant, atque in ea retinebant. Quamvis autem leve sit hanc inter et Vulgatam interpretationem discrimen, placet tamen eamdem Vulgatam pariter adducere: Petrus autem dixit ad eum: Pecunia tua tecum sit in perditionem, quoniam donum Dei existimasti pecunia possideri. Non est tibi pars, neque sors, in sermone isto. Cor enim tuum non est rectum coram Deo. Poenitentiam itaque age ab hac nequitia tua, et roga Deum, si forte remittatur tibi haec cogitatio cordis tui. In felle enim amaritudinis et obligatione iniquitatis video te esse.
That room for penance can lie open to any sins whatever, and therefore even to the gravest, is easily proved from these words of Peter which are adduced here; since Peter exhorts to penance Simon Magus, who was eager to buy the gifts of the Holy Spirit and was therefore guilty of a monstrous crime. The same words are also suited to recalling the Novatians from schism and heresy, some of whom perhaps money, or at any rate the emoluments offered, had drawn into that sect and were keeping in it. And although the difference between this rendering and the Vulgate is slight, it seems good nevertheless to adduce the Vulgate likewise: But Peter said to him: May your money be with you unto perdition, since you thought that the gift of God could be possessed by money. You have no part nor lot in this word. For your heart is not right before God. Do penance therefore for this wickedness of yours, and ask God, if perhaps this thought of your heart may be forgiven you. For I see that you are in the gall of bitterness and in the bond of iniquity.
XL. Item in Epistola Pauli ben. ad Corinthios secunda (VII, 10): Quae enim secundum Deum est tristitia, poenitentiam in salutem operatur stabilem: saeculi autem tristitia mortem operatur.
XL. Likewise in the second Epistle of the blessed Paul to the Corinthians (2 Cor. 7:10): For the sorrow that is according to God works a stable penance unto salvation; but the sorrow of the world works death.
Is quem nunc examinamus, Apostoli locus ecclesiasticae poenitentiae, quae corporalibus etiam afflictationibus peragitur, utilitatem celebrat, eamque testatur
This passage of the Apostle, which we are now examining, celebrates the usefulness of ecclesiastical penance, which is carried out also by bodily afflictions, and testifies that it
Editors' notes and page, col. 1183
Footnotes
(1) ‹anchor: Epistola Pauli ben.› · call in col 1183
Benedicti, nisi fallimur; saepe enim Christum et Apostolos praeposita hac appellatione veteres appellabant.
"Benedicti" (blessed), unless we are mistaken; for the ancients often named Christ and the Apostles with this title placed before the name.
(printed under page 583)
Page
- running head: 1183 DE ARGUMENT[...] (cut off at the image edge)
- marginal letters: A Videtur ad eos directus hic locus, qui se suorum; B tiam ab Ecclesia praescriptam minime agunt; facile; C Patere posse peccatis quibusque, ideoque gravissi-; D pars, neque sors, in sermone isto. Cor enim tuum non
- old-edition numerals: (none)
fore et stabilem et salutarem (in salutem). Condemnat autem veluti noxium, atque adeo mortiferum illud poenitentiae genus, quod saeculo probatur: ac saeculi quidem nomine nobis blandientem, legique Dei, ideoque ecclesiasticae disciplinae adversantem carnem, aut, si vis, schismaticorum et mollium quorumdam blandimenta intelligit. Cyprianus sane poenitentiam illam tantummodo approbat, quae exteriores etiam afflictationes et manifestam tristitiam praeferret. Hinc in libro de Lapsis (p. 384): « Agite, inquit, poenitentiam plenam; dolentis ac lamentantis animi probate moestitiam. Nec vos quorumdam moveat aut error improvidus, aut stupor vanus, qui, cum teneantur in tam gravi crimine, percussi sunt animi caecitate, ut nec intelligant delicta, nec plangant. Indignantis Dei major haec plaga est.
will be both stable and salutary (unto salvation). But he condemns as harmful, and indeed deadly, that kind of penance which is approved by the world: and by the name of 'world' he understands the flesh that flatters us and is opposed to the law of God, and therefore to ecclesiastical discipline, or, if you will, the blandishments of schismatics and of certain soft men. Cyprian certainly approves only that penance which would display outward afflictions as well and manifest sorrow. Hence in the book On the Lapsed (p. 384): "Do full penance," he says; "prove the sorrow of a grieving and lamenting soul. Nor let either the improvident error or the vain stupor of certain people move you, who, though they are held in so grave a crime, have been struck with blindness of mind, so that they neither understand their offences nor bewail them. This is the greater blow of an indignant God.
Ostendit quoque idem locus nulla esse irremissibilia peccata. Quomodo enim poenitentia dici posset in salutem stabilem, si peccata aliqua irremissibilia essent? Hinc merito sanctus Pacianus adversus Novatianos disputans eodem utitur loco (Epist. I, p. 53). Commendat etiam lenitatem a Cypriano insinuatam, monenturque in eo Ecclesiarum praesides, ne poenitentiam praecludant poscentibus suorum criminum veniam: poenitentia enim est ad salutem stabilem. Cur ergo ab ea arcebuntur fideles scelera sua deflere cupientes? Vulgatam hic non affero; eamdem enim habet cum superiore interpretationem. Locum hunc se magni facere declarat Damascenus, cum eum affert (in Parallelis).
The same passage also shows that no sins are unforgivable. For how could penance be called unto stable salvation, if some sins were unforgivable? Hence rightly Saint Pacian, disputing against the Novatians, uses the same passage (Ep. 1, p. 53). It also commends the leniency suggested by Cyprian, and in it the presidents of the Churches are admonished not to shut off penance from those who ask pardon for their crimes: for penance is unto stable salvation. Why then will the faithful who desire to weep for their crimes be kept from it? I do not adduce the Vulgate here; for it has the same rendering as the one above. Damascene declares that he values this passage highly, when he cites it (in the Parallels).
XLI. Item illic de hoc ipso (II Cor. II, 10): Si cui autem aliquid donastis, et ego; nam et ego, quod donavi propter vos in facie Christi, ut non circumveniamur a Satana; nec enim versutias ejus ignoramus.
XLI. Likewise there, concerning this very thing (2 Cor. 2:10): But to whom you have forgiven anything, I also; for what I too have forgiven, for your sakes in the face of Christ, that we may not be circumvented by Satan; for we are not ignorant of his wiles.
Hic quoque monentur episcopi, ut veniam poenitentibus donent; approbavit enim Paulus apostolus indulgentiam et facilitatem, si volumus ita loqui, quam cum poenitentibus fideles adhibuerant. Itaque rigorem illum ac severitatem, quam in Ecclesiam inducere nonnulli studebant, veniam poenitentibus denegantes, etiamsi illi sese Ecclesiae judicio supponerent, improbat locus iste. Atque in hunc quidem sensum eo utitur sanctus Pacianus haec scribens: « Quid episcopo negabitur, in quo Dei nomen operatur? Reddet quidem illi rationem, si quid perperam fecerit, vel si corrupte et impie judicarit. Nec praejudicatur Deo, quominus mali aedificatoris opera rescindat: interea, si pia illa administratio est, adjutor Dei operum per⟨s⟩everat. Ecce Apostolus ad laicos scribit: Si cui quid donastis, et ego; nam et ego quod donavi, si quid donavi propter vos in persona Christi, ut non possideatur a Satana, non enim versutias ejus ignoramus. Si autem quod laici donant, Apostolus donasse se dicit, quod episcopus fecerit, qualiter respuctur.... Scio, frater, hanc ipsam poenitentiae veniam non passim omnibus dari, nec antequam aut interpretatio divinae voluntatis, aut forsitan visitatio fuerit, relaxari: magno pondere,
Here too bishops are admonished to grant pardon to penitents; for Paul the apostle approved the indulgence and readiness, if we may so speak, which the faithful had shown towards the penitents. Therefore this passage condemns that rigour and severity which some were striving to bring into the Church, denying pardon to penitents even if they submitted themselves to the judgement of the Church. And indeed in this sense Saint Pacian uses it, writing this: "What will be denied to a bishop, in whom the name of God works? He will indeed render account to Him, if he has done anything amiss, or if he has judged corruptly and impiously. Nor is God prejudged, so as to prevent Him from rescinding the works of a bad builder: meanwhile, if that administration is pious, he continues as a helper of the works of God. Behold, the Apostle writes to the laity: To whom you have forgiven anything, I also; for what I too have forgiven, if I have forgiven anything, for your sakes in the person of Christ, that he may not be possessed by Satan, for we are not ignorant of his wiles. But if the Apostle says that he has forgiven what the laity forgive, how will what a bishop has done be rejected.... I know, brother, that this very pardon of penance is not given to all indiscriminately, nor relaxed before there has been either an interpretation of the divine will or perhaps a visitation: with great weight,
Editors' notes and page, col. 1184
Footnotes
(2) ‹anchor: Pacianus haec scribens› · call in col 1184
In epist. I, p. 53, t. III. Bbliot. Patr. Paris.
In epist. I, p. 53, vol. III of the Paris Bibliotheca Patrum.
(printed under page 583)
Page
- running head: [cut off at left] DE ARGUMENTO 1184
- marginal letters: A ‹fore et stabilem et salutarem›; B ‹Indignantis Dei major haec plaga est›; C ‹XLI. Item illic de hoc ipso›; D ‹tur? Reddet quidem illi rationem›
- old-edition numerals: (none)
«magnoque libramine: post multos gemitus effusionemque lacrymarum, post totius Ecclesiae preces: ita veniam verae poenitentiae non negari, ut judicaturo Christo nemo praejudicet.»
«and with great weighing: after many groans and the shedding of tears, after the prayers of the whole Church: that pardon is not denied to true penitence, so that no one prejudges Christ, Who is to judge.»
Improbat quoque eorum errorem, qui peccata aliqua inexpiabilia censebant. Quis enim in expiabilia aliqua peccata censebit, quando Paulus sine ulla restrictione, aut criminum exceptione, affirmat se donare iis qui peccaverant, quidquid antea a fidelibus donatum illis fuerat? Pulchre idem ille Pacianus quem modo allegavi, recitatis his ipsis Apostoli verbis: Si cui autem donastis, etc., haec subjungit: «Vides Apostoli indulgentiam, proprias etiam sententias temperantem? Vides mitissimam lenitatem longe a vestro supercilio separatam, longe a Novatiani fronte dissimilem, communi vero vitae, ac saluti omnium consulentem? An etiam in nos severus censor inveheris? Verba porro illa: Ut non circumveniamur a Satana, nec enim versutias ejus ignoramus, hunc, me quidem judice, habent sensum: Ideo vero indulgeo quidquid vos indulsistis, ne a Satana circumveniamur; circumvenit enim Satan fideles in crimina prolapsos, si nimiam austeritatem rigoremque nulla lenitate temperatum adversus eos adhibeamus; facile enim in desperationem ea ratione inducuntur; atque id quidem cavemus nos, qui daemonis fraudes versutiasque probe noscimus. Vix differt ab allata interpretatione Vulgata, quam statim habeto. Cui autem aliquid Donastis, et ego; nam et ego quod donavi, si quid donavi, propter vos in persona Christi, ut non circumveniamur a Satana; non enim ignoramus cogitationes ejus.
He also disapproves of the error of those who held some sins to be inexpiable. For who will hold any sins inexpiable, when Paul, without any restriction or exception of crimes, affirms that he pardons those who had sinned whatever had previously been pardoned them by the faithful? Finely does that same Pacian whom I have just cited, after reciting these very words of the Apostle, But if you have pardoned anyone, etc., add these words: «Do you see the indulgence of the Apostle, tempering even his own sentences? Do you see a most gentle mildness, far removed from your haughtiness, far unlike the brow of Novatian, but looking to the common life and the salvation of all? Will you, a severe censor, inveigh even against us? Further, those words, Lest we be circumvented by Satan, for we are not ignorant of his wiles, have, in my judgement at least, this sense: For this reason I indeed pardon whatever you have pardoned, lest we be circumvented by Satan; for Satan circumvents the faithful who have fallen into crimes, if we apply against them excessive austerity and a rigour tempered by no mildness; for in that way they are easily led into despair; and this indeed we guard against, who know well the frauds and wiles of the demon. The Vulgate, which you have here at once, differs scarcely from the interpretation given: But to whom you have pardoned anything, I also; for I also, what I have pardoned, if I have pardoned anything, [have done so] for your sakes in the person of Christ, that we may not be circumvented by Satan; for we are not ignorant of his thoughts.
XLII. Item illic (II Cor. XII, 20 et 21): Timeo autem ne forte cum venero ad vos, iterum humiliet me Deus apud vos, et lugeam multos ex his qui ante peccaverunt, et non egerunt poenitentiam super quae gesserunt fornicationem et impudicitiam.
XLII. Likewise in the same place (2 Cor. 12:20–21): But I fear lest perhaps, when I come to you, God may again humble me among you, and I may mourn many of those who sinned before and have not done penance for the fornication and unchastity which they committed.
Exemplo apostoli Pauli, qui male de iis ominabatur, qui non egerant poenitentiam super quae gesserant fornicationem et impudicitiam, praedicens ex iis fore multos, de quorum perditione sibi lugendum esset, Cyprianus, seu quisquis is est hujusce opusculi auctor, male de iis ominatur qui, tametsi plurimorum criminum rei, tamen sine poenitentia introduci volebant in Ecclesiam. Poenitentiam itaque ab impudicis et criminosis exposcit, ut ecclesiasticam communionem et veniam assequerentur. Adversus Novatianos quoque merito locus iste urgetur, quatenus poenitentiam non exquisisset a criminosis Paulus, si irremissibilia forent eorum scelera. An levia ea erant quae fornicationis et impudicitiae vocabulis hic notat apostolus Paulus? Non omittit testimonium hoc Pauli sanctus Pacianus adversus Novatianos disputans: sic enim eos refutat (Epist. I, pag. 52): «Revolve quae Spiritus dicat ecclesiis. Ephesios desertae dilectionis accusat, stuprum Thyatirenis imputat, Sardos in opere cessantes, Pergamenos docentes diversa reprehendit, Laodicenorum divitias inurit, et tamen
Following the example of the apostle Paul, who boded ill of those who had not done penance for the fornication and unchastity which they had committed, foretelling that there would be many of them over whose perdition he would have to mourn, Cyprian, or whoever is the author of this little work, bodes ill of those who, although guilty of very many crimes, nevertheless wished to be brought into the Church without penance. He therefore demands penance from the unchaste and the criminous, so that they might obtain ecclesiastical communion and pardon. This passage is also rightly pressed against the Novatians, inasmuch as Paul would not have required penance from the criminous if their wicked deeds were unremittable. Were those things light which the apostle Paul here marks with the words fornication and unchastity? Saint Pacian does not omit this testimony of Paul when disputing against the Novatians; for thus he refutes them (Epist. 1, p. 52): «Turn over what the Spirit says to the churches. He accuses the Ephesians of having abandoned love, imputes debauchery to the Thyatirans, reproves the Sardians as idle in work and the Pergamenes as teaching divergent things, brands the riches of the Laodiceans, and yet
Editors' notes and page, col. 1185
Footnotes
(1) ‹anchor: not visible (call above the rendered foot)› · call in col 1185
Epist. III, pag. 65, tom. III Bibliot. Patr. Paris.
Epist. III, p. 65, vol. III of the Paris Bibliotheca Patrum.
(printed under page 584)
Page
- running head: 1185 SUPERIORIS OPUSCU[...] (cut off at the image edge)
- marginal letters: A ‹magnoque libramine›; B ‹milem, communi vero vitae›; C ‹na; non enim ignoramus›; D ‹munionem et veniam assequerentur›
- old-edition numerals: (none)
« omnes ad poenitentiam satisfactione invitat. Quid Apostolus ad Corinthios, cum ita dicit : Ne cum venero, lugeam multos ex his, qui ante peccaverunt, et non egerunt poenitentiam ex his quae ante gesserunt in fornicatione et immunditiis suis? » Praeiverat Pacianum Cyprianus (Epist. LII, pag. 157), haec scriptis tradens : « Omne peccatum quodcumque fecerit homo, extra corpus est : qui autem maechatur, in corpus suum peccat (I Cor. VI): quibus tamen et ipsis poenitentia conceditur, et lamentandi et satisfaciendi spes relinquitur secundum ipsum Apostolum dicentem : Timeo, ne forte veniens ad vos, lugeam multos ex iis, qui ante peccaverunt et non egerunt poenitentiam de immunditiis, quas fecerunt, et fornicationibus, et libidinibus. » Vide etiam, obsecro, quo modo loco hoc ad Sabinianum lapsum corrigendum utatur Hieronymus (in Veron. edition., epist. CXLVII, n. 1, p. 1078). Sed quis Bachiarium omittat, non modo locum hunc allegantem, sed ea ipsa versione utentem, qua utitur noster auctor? Libentissime autem Bachiarium excito, quod ex illius monitis manifesto noscet lector, alium etiam in finem, hunc quem pertractamus Pauli locum, afferri posse. Ecce porro ipsa Bachiarii verba (in libro ad Januarium pag. 54 editio Francisci Florii) : « Ne spernas, quaeso, fratrem defunctum; filius est Sunamitis sterilis, id est, Ecclesiae : ex repromissione natus est iste, qui mortuus est. Quondam enim nativitatem ejus secundo Abrahae Dominus, in Isaac semine spopondit atque pollicitus est, cujus caput in messe calore percussum est, id est, principale mentis ejus inter ipsam spei libidinis flammam concaluit. Currat ad Elisaeum mater ejus; id est sollicite plangat Ecclesia : resurget enim si fideliter hoc speravimus a Christo. Et tu, beatissime, in defuncto fratre opus imitare Elisaei : manus manibus, pedes pedibus, os ori compone. Primum, ut compatiaris ei, qui mortuus jacet : neque elatus integritatis tuae triumpho, superexcrescas eum, aut superextendas te ei, quem repentina mors rapuit; sed imitare Apostolum, qui dicit : Timeo, ne humiliet me Dominus Deus meus apud vos et lugeam multos ex eis, qui ante peccaverunt. Appone praeterea oculos tuos oculis ipsius, ne in perditionem sui ulterius evagentur : os illius, ne confabuletur iniqua : manus illius, ne operentur adversa; pedes illius, ne vagentur in turpibus. Et sic cum pro custodia sui membris illius membra tua fuerint copulata, non solum peccandi ulterius spatium non habebit, verum etiam spem capiet resurgendi, ut qui peccati frigore mortuus est, consolationis tempore revocetur ad vitam. »
'invites all to penance through satisfaction. What of the Apostle to the Corinthians, when he says thus: Lest when I come I mourn many of those who sinned before and did not do penance for the things which they did before in fornication and their impurities?' Cyprian had gone before Pacian (Ep. 52, p. 157), handing this down in writing: 'Every sin whatsoever that a man commits is outside the body; but he who commits adultery sins against his own body (1 Cor. 6): yet to these too penance is granted, and the hope of lamenting and making satisfaction is left, according to the Apostle himself, who says: I fear lest perhaps, coming to you, I mourn many of those who sinned before and did not do penance for the impurities which they committed, and the fornications, and the lusts.' See also, I beg you, how Jerome uses this passage for correcting the fallen Sabinian (in the Verona edition, Ep. 147, n. 1, p. 1078). But who would leave out Bachiarius, who not only cites this passage but uses that very version which our author uses? And I most gladly call up Bachiarius, because from his admonitions the reader will plainly learn that this passage of Paul which we are treating can be adduced for another purpose as well. Here, then, are Bachiarius's very words (in the book to Januarius, p. 54, edition of Francesco Fiori): 'Do not spurn, I beg you, your dead brother; he is the son of the barren Shunammite, that is, of the Church: he who has died was born of the promise. For once the Lord promised and pledged his birth to Abraham a second time, in the seed of Isaac, and his head was struck by the heat at harvest, that is, the ruling part of his mind grew hot amid the very flame of the hope of lust. Let his mother run to Elisha; that is, let the Church anxiously lament: for he will rise again if we have faithfully hoped for this from Christ. And you, most blessed one, imitate the work of Elisha upon your dead brother: set hands to hands, feet to feet, mouth to mouth. First, that you may suffer with him who lies dead: and not, lifted up by the triumph of your integrity, grow out beyond him or stretch yourself out over him whom sudden death has snatched away; but imitate the Apostle, who says: I fear lest my Lord God humble me among you and I mourn many of those who sinned before. Moreover, place your eyes upon his eyes, lest they wander further to his perdition; [your mouth upon] his mouth, lest it speak iniquitous things; [your hands upon] his hands, lest they work adverse things; [your feet upon] his feet, lest they wander in shameful places. And thus, when your members have been joined to his members for his safekeeping, not only will he have no room for sinning further, but he will even take hope of rising again, so that he who is dead from the cold of sin may be recalled to life in the time of consolation.'
In Vulgata reperies verba haec translata ad hunc modum : Timeo enim, ne forte cum venero.... ne iterum cum venero, humiliet me Deus apud vos, et lugeam multos ex iis, qui ante peccaverunt, et non egerunt poenitentiam super immunditia et fornicatione, et impudicitia, quam egerunt.
In the Vulgate you will find these words translated in this manner: For I fear lest perhaps when I come.... lest again when I come, God humble me among you, and I mourn many of those who sinned before and did not do penance for the impurity and fornication and unchastity which they committed.
XLIII. Item illic (II Cor. XIII, 2): Praedixi et praedico, ut praesens sedeo ei absenti, nunc his qui ante pecc⟨a⟩verunt,
XLIII. Likewise in the same place (2 Cor. 13:2): I have foretold and I foretell, as being present I sit for him who is absent, now to those who before sinned,
Editors' notes and page, col. 1186
Page
- running head: [...]RIORIS OPUSCULI. 1186 (left part of the head cut off at the image edge)
- marginal letters: A ‹omnes ad poenitentiam satisfactione›; B ‹etiam, obsecro, quo modo›; C ‹calore percussum est›; D ‹confabuletur iniqua›
- old-edition numerals: (none)
- other: whole column is editors' matter (commentary on the later opusculum, first words ‹omnes ad poenitentiam satisfactione invitat›), set in full; column begins mid-quotation, opened with «; the per-line « continuation marks are not repeated; left-column fragments belong to col. 1185 and are not set; 'maechatur' set as printed (ae); 'editio Francisci Florii' set as printed; 'ut praesens sedeo ei absenti' set as printed, sense UNSURE (Vulgate reads 'ut praesens, et nunc absens'); last word 'pec-' split at the column break
et caeteris omnibus, quia si venero iterum non parcam.
and to all the rest, that if I come again I will not spare.
Poenitentiae subjiciendos criminosos hoc in loco docet Apostolus: minime quippe se impunita relinquere posse ait gravia crimina, in quae nonnulli inciderant. Neque ergo praecludi is vult poenitentibus veniae locum (Vide testim. XXXXI), neque inulta sinit esse et sine poenitentia gravia crimina. Id quoque non modo Cyprianus (Vide quae docuimus n. 8, 9 et sequentibus capitis 1), verum etiam Pacianus (Consule verba Paciani ad testimonium XXXXI) summopere optabat. Potestatem etiam ecclesiasticorum praesidum in crimina quaevis et criminosos indicant haec verba, praesertim si non sejungantur a verbis n. XXXXI expensis, quatenus indicant plenum summumque judicium, quod adversus fideles in crimina lapsos se exercere posse testatur Apostolus. An vero si quaedam peccata inexpiabilia essent, in judicio adversus criminosos lato sedere is potuisset, et sententiam ferre? haec scilicet, utpote irremissibilia, judicio illius ac sententiae minime subessent. Quis porro ignorat in potestate, quam ordinariam appellant, succedere Apostolis episcopos? Potestatem itaque hi habebunt in quaevis crimina, ideoque nulla erunt irremissibilia, quidquid secus effutirent Novatiani. In Vulgata sic describitur loquens Paulus: Praedixi et praedico, ut praesens et nunc absens, iis qui ante peccaverunt et caeteris omnibus, quoniam si venero iterum, non parcam.
In this place the Apostle teaches that criminals are to be subjected to penance: for he says that he can by no means leave unpunished the grave crimes into which some had fallen. He therefore neither wishes the place of pardon to be closed to penitents (See testimony 41), nor allows grave crimes to be unavenged and without penance. And this not only Cyprian (See what we have shown at nos. 8, 9 and those following of chapter 1), but also Pacian (Consult the words of Pacian at testimony 41) earnestly desired. These words also indicate the power of the presidents of the Church over any crimes and criminals whatever, especially if they are not separated from the words examined at no. 41, inasmuch as they indicate the full and supreme judgement which the Apostle testifies that he can exercise against the faithful who have lapsed into crimes. But if certain sins were inexpiable, could he have sat in a judgement brought against criminals, and passed sentence? These, of course, being unremittable, would by no means be subject to his judgement and sentence. Moreover, who does not know that the bishops succeed the Apostles in the power which they call ordinary? They will therefore have power over any crimes whatever, and so none will be unremittable, whatever the Novatians might babble to the contrary. In the Vulgate Paul is described speaking thus: I have foretold and I foretell, as present and now absent, to those who sinned before and to all the rest, that if I come again, I will not spare.
XLIV. Item ad Timotheum secunda (II Timoth. II, 16): Profanas autem novitates vocum devita: multum enim proficiunt ad impietatem: nam sermo eorum sicut cancer serpit, ex quibus est Hymenaeus et Philetus, qui a veritate exciderunt, dicentes resurrectionem jam factam et quorumdam fidem subverterunt. Sed firmum fundamentum Dei stat habens signaculum hoc. Cognovit Deus qui sunt ejus, et discedat ab omni iniquitate omnis qui nominat nomen Domini. In magna autem domo non solum sunt vasa aurea et argentea, sed et lignea, et fictilia, et quaedam quidem in honorem, quaedam autem in contumeliam. Si quis ergo emendaverit se ab istis, erit vas in honorem sanctificatum et utile Domino ad omne bonum opus paratum. Juvenilia autem desideria fuge. Sectare vero justitiam, fidem, charitatem, pacem cum his, qui invocant Dominum de corde puro. Stultas autem et sine disciplina quaestiones devita, sciens, quia generant lites. Servum autem Domini non oportet litigare, sed mansuetum esse, ad omnes docibilem, patientem, cum modestia corripientem eos qui resistunt; ne quando det illis Deus poenitentiam, ad cognoscendam veritatem, et resipiscant de diaboli laqueis, a quo capti tenentur ad ipsius voluntatem.
XLIV. Likewise in the second to Timothy (2 Tim. 2:16): But avoid profane novelties of words: for they advance much towards impiety: for their speech creeps like a cancer; of whom is Hymenaeus and Philetus, who have fallen away from the truth, saying that the resurrection has already taken place, and have overturned the faith of some. But the firm foundation of God stands, having this seal: God has known who are His, and let everyone who names the name of the Lord depart from all iniquity. But in a great house there are not only vessels of gold and silver, but also of wood and of earthenware, and some indeed for honour, but some for dishonour. If anyone therefore has amended himself from these, he will be a vessel for honour, sanctified and useful to the Lord, prepared for every good work. But flee youthful desires. Pursue rather justice, faith, charity, peace with those who call upon the Lord from a pure heart. But avoid foolish and undisciplined questions, knowing that they generate quarrels. But the servant of the Lord must not quarrel, but be gentle, teachable towards all, patient, correcting with modesty those who resist; in case at some time God may give them penance to know the truth, and they may recover themselves from the snares of the devil, by whom they are held captive at his will.
Adversus Novatianos haec apostoli Pauli monita intorquet noster scriptor, atque haec quidem fidelium auribus inculcat, ut ab haereticorum et schismaticorum strophis et familiaritate abstineant, neve ab eorum versutia et malis dolis se decipi sinant: Sed et sermo eorum quasi cancer serpit; hoc et macula unitatis, haec ruga (Vide S. Pacianum, Epist. III). Quamvis enim malos in hoc mundo, atque
Against the Novatians our writer turns these admonitions of the apostle Paul, and indeed inculcates them into the ears of the faithful, that they should abstain from the tricks and the familiarity of heretics and schismatics, and not allow themselves to be deceived by their cunning and evil wiles: But their speech too creeps like a cancer; this too is the stain of unity, this the wrinkle (See St Pacian, Ep. 3). For although evil men in this world, and
Editors' notes and page, col. 1187
Page
- running head: 1187 DE ARGUMENTO SUPERIOR[...] (cut off at image edge)
- marginal letters: A ‹c⟨a⟩verunt, et caeteris omnibus›; B ‹quod adversus fideles in crimina lapsos›; C ‹tum enim proficiunt ad impietatem›; D ‹corde puro. Stultas autem›
- old-edition numerals: (none)
- other: the whole column is editors' matter (a dissertation on the preceding work: ‹Poenitentiae subjiciendos criminosos›, then testimony XLIV with comment ‹Adversus Novatianos haec›), set in full; first word is the end of peccaverunt broken from the previous column, its second letter faint, read as c⟨a⟩verunt; "Id quoque" may be printed as one word (Idquoque), spacing unclear; "lato sedere" set as printed; "laqueis" blurred on the page (could look like luqueis), kept as laqueis; column ends mid-sentence at "atque"
adeo in Ecclesia esse oporteat : Quaedam vasa in honorem quaedam in contumeliam (Rursus vide S. Pacianum, Epist. III) : cavendum est tamen summopere, ne ab eorum exemplis et blandis callidisque sermonibus in errorem deducamur. Pulchre Cyprianus (Epist.. LV, pag. 186) : « Nunc et admoneo et peto, ut quod alias sponte, atque honorifice facis, etiam petente me facias, ut, hac Epistola mea lecta, si quod illic contagium venenati sermonis et pestiferae seminationis irrepserat, id omne de fratrum auribus et pectoribus exuatur, et bonorum integra, ac sincera dilectio ab omnibus haereticae detrectationis sordibus repurgetur. Declinent autem de caetero fortiter, et evitent dilectissimi fratres nostri verba et colloquia eorum, quorum sermo ut cancer serpit, sicut Apostolus dicit : Corrumpunt ingenia bona confabulationes pessimae. »
indeed even in the Church, must be: Some vessels unto honour, some unto dishonour (again see St Pacian, Ep. 3): yet one must take the greatest care not to be led into error by their examples and by their smooth and cunning speeches. Finely does Cyprian say (Ep. 55, p. 186): 'Now I both admonish and ask that what you otherwise do of your own accord and honourably, you do also at my request, so that, this my letter having been read, if any contagion of poisoned speech and pestilent sowing had crept in there, it may all be stripped from the ears and breasts of the brethren, and the whole and sincere love of the good may be purged of all the filth of heretical disparagement. Moreover, let our most beloved brethren henceforth firmly turn aside from and avoid the words and conversations of those whose speech creeps like a cancer, as the Apostle says: The worst conversations corrupt good dispositions.'
Ita porro cum iisdem schismaticis agere fideles praecipit, ut eos primum quidem exemplis, tum lenitate, ac moderatione mitefactos ad Ecclesiam deducant, effugientes prorsus contentiones, verborum asperitatem ac minas. Servum autem Domini non oportet litigare, sed mansuetum esse. Vulgata interpretatio hic pene proponitur, an amanuensis licentia, an casu aliquo, alii viderint; quia tamen in prioribus duobus versiculis Vulgata non nihil differt ab ea, quam exhibet hujusce opusculi auctòr, duos hosce versiculos Vulgatae hic describo : Profana autem et vaniloquia devita : multum enim proficiunt ad impietatem, et sermo eorum ut cancer serpit.
Further, he enjoins the faithful to deal with these same schismatics in such a way that they bring them to the Church, softened first by examples and then by gentleness and moderation, shunning altogether quarrels, harshness of words and threats. But the servant of the Lord must not quarrel, but be gentle. The Vulgate rendering is here almost reproduced; whether through the copyist's liberty or by some chance, let others judge; but since in the two preceding verses the Vulgate differs somewhat from the rendering which the author of this work presents, I copy out here these two verses of the Vulgate: But shun profane and vain talk: for they advance much towards impiety, and their speech creeps like a cancer.
XLV. Item in Apocalypsi (II, 5) : Memento unde cecideris, et age poenitentiam : sin autem, veniam tibi cito, et candelabrum de loco suo movebo.
XLV. Likewise in the Apocalypse (Rev. 2:5): Remember whence you have fallen, and do penance: but if not, I will come to you quickly, and will move the lampstand from its place.
Eodem fere spectat hic locus, atque ille qui ex Sophonia n. 34, allegatus est. Invitant itaque isti ad poenitentiam ecclesiasticis legibus praescriptam; ostendunt peccantibus superesse veniae locum; minantur denique schismaticis, et peccatoribus graves poenas, nisi resipiscant et poenitentiam agant. Atque invitari quidem ad poenitenti⟨a⟩m ecclesiasticis legibus praescriptam fideles lapsos ostendunt monita haec Cypriani : « Legi litteras vestras, fratres charissimi, quibus scripsistis salubre consilium vestrum non deesse fratribus nostris, ut, temeraria festinatione deposita, religiosam patientiam Deo praebeant, ut cum in unum per ejus misericordiam venerimus, de omnibus speciebus secundum ecclesiasticam disciplinam tractare possimus, maxime cum scriptum sit : Memento unde cecideris, et age poenitentiam. Poenitentiam autem ille agit, qui, divini praecepti memor, mitis et patiens, et sacerdotibus Dei obtemperans, obsequiis suis, et operibus justis Dominum promeretur. » Et rursus alibi (in libro de Lapsis, p. 378) : « Non concedit pacem facilitas ista, sed tollit; nec communicationem tribuit, sed impedit ad salutem. Persecutio est haec alia, et alia tentatio, per quam subtilis inimicus impugnandis
This passage points to almost the same thing as the one cited from Zephaniah at no. 34. These, then, invite to the penance prescribed by the Church's laws; they show that a place of pardon remains for those who sin; finally they threaten schismatics and sinners with heavy penalties unless they come to their senses and do penance. And that the lapsed faithful are indeed invited to the penance prescribed by the Church's laws is shown by these admonitions of Cyprian: 'I have read your letter, dearest brethren, in which you wrote that your wholesome counsel is not lacking to our brethren, that, laying aside rash haste, they should show a religious patience towards God, so that when by His mercy we have come together, we may be able to treat of all the cases according to the Church's discipline, especially since it is written: Remember whence you have fallen, and do penance. Now he does penance who, mindful of the divine precept, meek and patient, and obedient to the priests of God, merits the Lord by his acts of submission and by just works.' And again elsewhere (in the book On the Lapsed, p. 378): 'This easiness does not grant peace but takes it away; nor does it bestow communion, but hinders [them] from salvation. This is another persecution and another temptation, by which the subtle enemy, in assailing
Editors' notes and page, col. 1188
Footnotes
(1) ‹anchor: monita haec Cypriani› · call in col 1188
Epist. XIII pag. 57, Ad clerum de his qui ad pacem festinant.
Epist. XIII, p. 57, To the clergy, concerning those who hasten to peace.
(printed under page 585)
Page
- running head: [cut off at left edge]NTO SUPERIORIS OPUSCULI. 1188
- marginal letters: A adeo in Ecclesia esse oporteat; B pit, sicut Apostolus dicit; C XLV. Item in Apocalypsi; D tione deposita, religiosam patientiam
- old-edition numerals: (none)
- other: the word impugnandis was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1189
adhuc lapsis occulta populatione grassatur, ut lamentatio conquiescat, ut dolor sileat, ut delicti memoria evanescat, ut comprimatur pectorum gemitus, statuatur fletus oculorum, nec Dominum graviter offensum longa et plena poenitentia deprecetur, cum scriptum sit: Memento unde cecideris, et age poenitentiam (Apoc. II). »
those still lapsed, stalks with hidden devastation, so that lamentation may cease, grief fall silent, the memory of the offence vanish, the groaning of hearts be suppressed, the weeping of the eyes be stopped, and the Lord, gravely offended, not be entreated with long and full penance, although it is written: Remember whence you have fallen, and do penance (Rev. 2).'
Quod vero verbis his Apocalypsis ostendatur, peccantibus superesse veniae locum et verba ipsa per se declarant (quatenus illum ipsum episcopum quem corripiunt, invitant ad poenitentiam), et exemplo suo evincit Cyprianus, cum ad illud, de quo agimus, dogma stabiliendum iis utitur: « Miror autem, inquit ille (Epist. LII, pag. 155), quosdam sic obstinatos esse, ut dandam non putent lapsis poenitentiam, aut poenitentibus existiment veniam denegandam, cum scriptum sit: Memento unde cecideris, et age poenitentiam, et fac priora opera. Quod utique ei dicitur, quem constat cecidisse et quem Dominus hortatur per opera rursus exsurgere. »
But that it is shown by these words of the Apocalypse that room for pardon remains for those who sin, both the words themselves declare of themselves (inasmuch as they invite to penance that very bishop whom they rebuke), and Cyprian proves it by his example, when he uses them to establish the doctrine with which we are dealing: "But I wonder," he says (Ep. 52, p. 155), "that some are so obstinate as to think that penance should not be granted to the lapsed, or to judge that pardon should be denied to the penitent, although it is written: Remember whence you have fallen, and do penance, and do the former works. This is certainly said to him who is known to have fallen and whom the Lord exhorts to rise again through works."
Nefas autem sit omittere quae auctor libri ad Novatianum litteris consignavit (pag. 13): « Qui multos ex fratribus nostris miserrimos falsis suis adversationibus perterritos, iterum fecit ethnicos, dicendo quod poenitentia lapsorum sit vana, nec possit eis proficere ad salutem, clamante Scriptura et dicente: Memento unde cecideris, et age poenitentiam, si quominus veniam tibi, nisi poenitentiam egeris. Et quidem ad septem ecclesias scribens, singulis sua quoque facinora et delicta ingerens: Poenitemini, dicebat. Quibus? Nisi illis scilicet quos pretio magno sui sanguinis redemerat. »
But it would be wrong to pass over what the author of the book To Novatian committed to writing (p. 13): "He who, having terrified many of our most wretched brethren with his false objections, has made them heathens again, by saying that the penance of the lapsed is vain and cannot avail them for salvation, although Scripture cries out and says: Remember whence you have fallen, and do penance, otherwise I shall come to you, unless you do penance. And indeed, writing to the seven churches and charging each with its own crimes and offences, He said: Do penance. To whom? Surely to those whom He had redeemed at the great price of His own blood."
His adjungamus quae Bachiarius hoc super argumento ad Januarium scripsit: « Quid vero illud
To these let us add what Bachiarius wrote on this subject to Januarius: "But what of that
quod dicit ad ecclesias suas in Apocalypsi, quae inter fidelium numerum septiformibus candelabris sub custodia angelica comparantur: Memento unde cecideris, et age poenitentiam, et priora opera fac; alioquin venio tibi cito, et amovebo candelabrum tuum. Et in priore parte libri innumerum populum vidisse se dicit, qui in tribulatione laverunt stolas suas, et candidas eas fecerunt in sanguine Agni, quod dicit: quia Agnus Dei deducat ad vitae fontes, quem tamen nos numerum poenitentium esse sentimus, quia nonnisi per tribulationem planctumque salvati sunt. Et tu ergo lava stolam tuam in fonte lacrymarum. »
what he says to his churches in the Apocalypse, which among the number of the faithful are compared to the sevenfold lampstands under angelic guardianship: Remember whence you have fallen, and do penance, and do the former works; otherwise I come to you quickly, and will remove your lampstand. And in the earlier part of the book he says that he saw a countless people, who in tribulation washed their robes and made them white in the blood of the Lamb, of which he says that the Lamb of God leads [them] to the springs of life; which [people] we nevertheless take to be the number of the penitent, since they have been saved only through tribulation and lamentation. You too, therefore, wash your robe in the fountain of tears."
Accedat his omnibus sanctus Pacianus haec elocutus: « Ecce promitto, polliceor, si ad Patrem vestrum vera satisfactione redeatis, nihil ulterius errando, nihil pristinis adjiciendo peccatis, dicendo etiam humile aliquid et flebile: Peccavimus in conspectu tuo, Pater, jam non sumus digni nomine filiorum. Continuo de vobis et pecus illud recedet immundum, et siliquarum esca deformis..... Nec utique non poenitentibus comminaretur, nisi ignosceret poenitentibus. Etiam ipse Deus dicit: Memento, ecce unde cecideris, et age poenitentiam...., Neminem vestrum perire vult Dominus. Etiam modici et minimi requiruntur. »
To all these let Saint Pacian be added, who spoke thus: "Behold, I promise, I pledge: if you return to your Father with true satisfaction, straying no further, adding nothing to your former sins, saying also something humble and tearful: We have sinned in Thy sight, Father, we are no longer worthy of the name of sons, at once that unclean beast will depart from you, and the unsightly food of husks..... Nor indeed would He threaten those who do not repent, unless He pardoned those who repent. God Himself also says: Remember, behold, whence you have fallen, and do penance...., The Lord wills that none of you perish. Even the small and the least are sought out."
Quod denique hisce verbis minetur Dominus schismaticis et peccatoribus poenas, nisi resipiscant, et poenitentiam agant, facile evincitur. Quid enim est adventus ille Domini, de quo hic dicitur, nisi visitatio illa, quam alibi describit iis verbis: Visitabo super viros defixos in faecibus suis? Amotio autem candelabri de loco suo quid aliud est, nisi amotio ab eo Ecclesiae loco, quem quis obtinet?
Finally, that in these words the Lord threatens schismatics and sinners with punishments unless they come to their senses and do penance is easily shown. For what is that coming of the Lord of which it is spoken here, if not that visitation which He describes elsewhere in these words: I will visit upon the men settled on their dregs? And the removal of the lampstand from its place, what else is it but removal from that place in the Church which one holds?
Editors' notes and page, col. 1189
Footnotes
(1) ‹anchor: ad Januarium scripsit› · call in col 1189
In edit. Francisci Florii, p. 117, n. 22.
In Francesco Florio's edition, p. 117, no. 22.
(printed under page 586)
Page
- running head: 1189 INDEX RERUM ET VER[BORUM] (cut off at the image edge)
- marginal letters: A dis adhuc lapsis; B natos esse, ut dandam; C dicebat. Quibus?; D Abstentus, 51, 83
- old-edition numerals: (none)
- other: column begins with the word fragment "dis" carried over from the previous column; the repeated line-initial quotation marks are set only where the quotations open and close; "si quominus" is set as printed (the sense is doubtful); editors' matter: the dissertation prose "Quod vero verbis his Apocalypsis" and the following paragraphs, and the index entries from "A / Aaron filii" onwards; full-width heading "INDEX RERUM ET VERBORUM" printed across both columns between "Quid vero illud" and the index, cut off at the image edge, not set; in "Aaron filii extincti" a stray mark before "extincti" is not set; the page numbers 151 (Aaron), 232 and 233 are UNSURE because the figures are blurred; the small-capital headwords (Aaron, Abel, Abraham, Acca, Achab, Achias, Adam, Adelphius) are set in title case
- other: a full-width band stands across cols 1189/1190 in mid-page: the 3 paragraph(s) above it in col 1190 are set here, after the 4 above it in col 1189 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
- other: the column continues with A (another unit); not set here
Editors' notes and page, col. 1190
Footnotes
(1) ‹anchor: sanctus Pacianus haec elocutus› · call in col 1190
In Paraen. ad Poenit., p. 74.
In the Paraenesis to Penitence, p. 74.
(printed under page 586)
Page
- running head: [left part cut off] RERUM ET VERBORUM. 1190
- marginal letters: A ‹« quod dicit ad ecclesias›; B ‹tus (1) : « Ecce promitto›; C ‹tio illa, quam alibi›; D ‹Æger impatiens per dolorem›
- old-edition numerals: (none)
- other: the 3 paragraph(s) of this column above the full-width band are set under col 1189 (reading order, moved on receipt)
- other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)