Epistle XXIX.214    Oxford ed.: Ep. xxxvi. a.d. 250.

The Presbyters and Deacons Abiding at Rome, to Cyprian.

Argument.—The Roman Church Declares Its Judgment Concerning the Lapsed to Be in Agreement with the Carthaginian Decrees. Any Indulgence Shown to the Lapsed is Required to Be in Accordance with the Law of the Gospel. That the Peace Granted by the Confessors Depends Only Upon Grace and Good-Will, is Manifest from the Fact that the Lapsed are Referred to the Bishops. The Seditious Demand for Peace Made by Felicissimus is to Be Attributed to Faction.

1. The presbyters and deacons abiding at Rome, to Father215    “Papa” = pope. [It may thus be noted what this word meant at Rome: nothing more than the fatherly address of all bishops.] Cyprian, greeting. When, beloved brother, we carefully read your letter which you had sent by Fortunatus the sub-deacon, we were smitten with a double sorrow, and disordered with a twofold grief, that there was not any rest given to you in such necessities of the persecution, and that the unreasonable petulance of the lapsed brethren was declared to be carried even to a dangerous boldness of expression. But although those things which we have spoken of severely afflicted us and our spirit, yet your rigour and the severity that you have used, according to the proper discipline, moderates the so heavy load of our grief, in that you rightly restrain the wickedness of some, and, by your exhortation to repentance, show the legitimate way of salvation.  That they should have wished to hurry to such an extreme as this, we are indeed considerably surprised; as that with such urgency, and at so unseasonable and bitter a time, being in so great and excessive a sin, they should not so much ask for, as claim, peace for themselves; nay, should say that they already have it in heaven. If they have it, why do they ask for what they possess? But if, by the very fact that they are asking for it, it is proved that they have it not, wherefore do they not accept the judgment of those from whom they have thought fit to ask for the peace, which they certainly have not got? But if they think that they have from any other source the prerogative of communion, let them try to compare it with the Gospel, that so at length it may abundantly avail them, if it is not out of harmony with the Gospel law. But on what principle can that give Gospel communion which seems to be established contrary to Gospel truth? For since every prerogative contemplates the privilege of association, precisely on the assumption of its not being out of harmony with the will of Him with whom it seeks to be associated; then, because this is alien from His will with whom it seeks to be associated, it must of necessity lose the indulgence and privilege of the association.

2. Let them, then, see what it is they are trying to do in this matter. For if they say that the Gospel has established one decree, but the martyrs have established another; then they, setting the martyrs at variance with the Gospel, will be in danger on both sides. For, on the one hand, the majesty of the Gospel will already appear shattered and cast down, if it can be overcome by the novelty of another decree; and, on the other, the glorious crown of confession will be taken from the heads of the martyrs, if they be not found to have attained it by the observation of that Gospel whence they become martyrs; so that, reasonably, no one should be more careful to determine nothing contrary to the Gospel, than he who strives to receive the name of martyr from the Gospel. We should like, besides, to be informed of this: if martyrs become martyrs for no other reason than that by not sacrificing they may keep the peace of the Church even to the shedding of their own blood, lest, overcome by the suffering of the torture, by losing peace, they might lose salvation; on what principle do they think that the salvation, which if they had sacrificed they thought that they should not have, was to be given to those who are said to have sacrificed; although they ought to maintain that law in others, which they themselves appear to have held before their own eyes? In which thing we observe that they have put forward against their own cause the very thing which they thought made for them. For if the martyrs thought that peace was to be granted to them, why did not they themselves grant it? Why did they think that, as they themselves say, they were to be referred to the bishops? For he who orders a thing to be done, can assuredly do that which he orders to be done. But, as we understand, nay, as the case itself speaks and proclaims, the most holy martyrs thought that a proper measure of modesty and of truth must be observed on both sides. For as they were urged by many, in remitting them to the bishop they conceived that they would consult their own modesty so as to be no further disquieted; and in themselves not holding communion with them, they judged that the purity of the Gospel law ought to be maintained unimpaired.

3. But of your charity, brother, never desist from soothing the spirits of the lapsed and affording to the erring the medicine of truth, although the temper of the sick is wont to reject the kind offices of those who would heal them. This wound of the lapsed is as yet fresh, and the sore is still rising into a tumour; and therefore we are certain, that when, in the course of more protracted time, that urgency of theirs shall have worn out, they will love that very delay which refers them to a faithful medicine; if only there be not those who arm them for their own danger, and, instructing them perversely, demand on their behalf, instead of the salutary remedies of delay, the fatal poisons of a premature communion. For we do not believe, that without the instigation of certain persons they would all have dared so petulantly to claim peace for themselves. We know the faith of the Carthaginian church,216    [The church at Rome recognises national churches as sisters.  The“ Roman Catholic” theory was not known, even under the Papacy, till the Trent Council, which destroyed “sister churches.”] we know her training, we know her humility; whence also we have marvelled that we should observe certain things somewhat rudely suggested against you by letter, although we have often become aware of your mutual love and charity, in many illustrations of reciprocal affection of one another. It is time, therefore, that they should repent of their fault, that they should prove their grief for their lapse, that they should show modesty, that they should manifest humility, that they should exhibit some shame, that, by their submission, they should appeal to God’s clemency for themselves, and by due honour for217    Or, we may read in. God’s priest should draw forth upon themselves the divine mercy. How vastly better would have been the letters of these men themselves, if the prayers of those who stood fast had been aided by their own humility! since that which is asked for is more easily obtained, when he for whom it is asked is worthy, that what is asked should be obtained.

4. In respect, however, of Privatus of Lambesa, you have acted as you usually do, in desiring to inform us of the matter, as being an object of anxiety; for it becomes us all to watch for the body of the whole Church, whose members are scattered through every various province.218    [On the principles we shall find laid down in Cyprian’s Treatise on Unity. Also see vol. iv. p. 113.] But the deceitfulness of that crafty man could not be hid from us even before we had your letters; for previously, when from the company of that very wickedness a certain Futurus came, a standard-bearer of Privatus, and was desirous of fraudulently obtaining letters from us, we were neither ignorant who he was, nor did he get the letters which he wanted. We bid you heartily farewell in the Lord.

EPISTOLA XXX. (Pamel., Rigalt., Baluz., XXX. Paris., XXIX. Oxon., Lips., XXXVI. Novat. opp. ed. Jackson. p. 309.)PRESBYTERI ET DIACONI ROMAE CONSISTENTES AD CYPRIANUM

0303B

ARGUMENTUM.---Ecclesia Romana sententiam suam de lapsis cum Carthaginensis decretis consentientem proponit.---Lapsis adhibita indulgentia ad Evangelii normam exigitur.---Pacem confessoribus concessam gratia tantum et favoribus inniti inde constat quod lapsi ad Episcopos remittantur.---Seditiosa pacis postulatio Felicissimi factioni imputanda.

I. Cypriano papae presbyteri et diacones Romae consistentes salutem. Cum perlegissemus, frater charissime, litteras tuas, quas per Fortunatum hypodiaconum miseras, gemino sumus dolore perculsi et duplici moerore confusi, quod neque tibi requies ulla 0303C in tantis persecutionis necessitatibus traderetur, et lapsorum fratrum immoderata petulantia usque ad periculosam verborum temeritatem producta denotaretur. Sed, quamquam nos atque animum nostrum 0304A ista quae diximus graviter affligerent, tamen moeroris nostri tam gravem sarcinam vigor tuus et secundum evangelicam disciplinam adhibita severitas temperat , dum et quorumdam improbitatem juste coerces, et cohortando ad poenitentiam, viam legitimam salutis ostendis . Quos quidem satis mirati sumus ad hoc usque prosilire voluisse, ut tam urgenter et tam immaturo atque acerbo tempore, in tam ingenti et immenso crimine atque delicto, pacem sibi non tam peterent quam vindicarent, immo jam et in coelis habere se dicerent. Qui si habent, quid petunt quod tenent? Si autem non habere illos probatur hoc ipso quod petunt, cur non judicium eorum sustinent a quibus petendam pacem, quam utique non habent, putaverunt? Quod si aliunde 0304B praerogativam communicationis habere se credunt, cum Evangelio illam conferre conentur; ut ita demum firmiter valeat, si ab evangelica lege non dissonat. Caeterum, quo pacto evangelicam poterit praestare communicationem quod contra evangelicam decretum videtur veritatem? nam, cum omnis praerogativa ita demum ad indulgentiae privilegium spectet, si ab eo cui sociari quaerit non discrepet, quia ab eo cui sociari quaerit discrepat, necesse est indulgentiam et privilegium societatis amittat.

II. Videant igitur quid in hoc negotio agere conentur . Nam, si aliud quidem Evangelium, aliud autem martyres dicunt posuisse decretum, collidentes contra Evangelium martyres utrobique periclitabuntur. Nam et Evangelii fracta jam et jacens videbitur esse 0304C majestas, si potuit alterius decreti novitate superari, et de martyrum capite gloriosa confessionis corona detracta, si non illam de Evangelii conservatione inveniantur consecuti unde martyres fiunt; ut merito 0305A nulli magis sit competens nihil contra Evangelium decernere quam qui martyris nomen ex Evangelio laborat accipere. Illud praeterea vellemus addiscere: si martyres non propter aliud martyres fiunt nisi ut non sacrificantes teneant Ecclesiae usque ad effusionem sanguinis sui pacem, ne cruciatus, dolore superati, perdendo pacem, perdant salutem, quo pacto salutem quam, si sacrificassent, se habituros non putaverunt, illis existimant donandam qui sacrificasse dicantur, cum legem hanc debeant in aliis tenere quam ipsi videbantur sibi ante posuisse? In quo negotio hoc ipsum quod pro se ipsis facere putaverunt animadvertimus contra se ipsos protulisse. Nam, si dandam illis pacem martyres putaverunt, cur ipsi non dederunt? cur illos ad episcopum, ut 0305B ipsi dicunt, remittendos censuerunt? Is enim qui jubet fieri potest utique facere quod fieri jubet. Sed, ut intelligimus, immo, ut res ipsa loquitur et clamat, sanctissimi martyres utrobique adhibendum putaverunt temperamentum et pudoris et veritatis. Nam, quia a multis urgebantur, dum ad episcopum illos remittunt, verecundiae propriae, ne ulterius inquietarentur, consulendum putaverunt; et dum illis non ipsi communicant, evangelicae legis illibatam sinceritatem custodiendam judicaverunt.

III. Tu tamen, frater, numquam pro tua charitate desistas lapsorum animos temperare et errantibus veritatis praestare medicinam, licet animus aegrorum medentium respuere soleat industriam. Recens 0306A est lapsorum nuper hoc vulnus et adhuc in tumorem plaga consurgens: et idcirco certi sumus quod, spatio productioris temporis impetu isto consenescente, amabunt hoc ipsum, ad fidelem se dilatos esse medicinam, si tamen desint qui illos arment ad periculum proprium, et, in perversum instruentes, pro salutaribus dilationum remediis exitiosa deposcant illis properatae communicationis venena. Neque enim credimus sine instinctu quorumdam ausuros fuisse omnes tam petulanter sibi pacem vindicare. Novimus Carthaginensis ecclesiae fidem, novimus institutionem, novimus humilitatem: unde etiam mirati sumus quod quaedam in te per epistolam injecta durius notaremus, cum amorem vestrum mutuum et charitatem exemplis multis reciprocae 0306B affectionis in vos invicem saepe comperissemus. Tempus est igitur ut agant delicti poenitentiam, ut probent lapsus sui dolorem, ut ostendant verecundiam, ut monstrent humilitatem, ut exhibeant modestiam, ut de submissione provocent in se Dei clementiam, et de honore debito in Dei sacerdotem eliciant in se divinam misericordiam. Quanto meliores ipsorum litterae fuissent si pro ipsis preces stantium humilitate ipsorum adjutae fuissent! quoniam et facilius impetratur quod petitur quando is pro quo petitur condignus est ut quod petitur impetretur.

IV. Quod autem pertinet ad Privatum Lambesitanum, pro tuo more fecisti, qui rem nobis tamquam sollicitam nuntiare voluisti; omnes enim 0307A nos decet pro corpore totius Ecclesiae, cujus per varias quasque provincias membra digesta sunt, excubare. Sed nos etiam ante litteras tuas fraus callidi hominis latere non potuit: nam, cum antehac quidam ex ipsius nequitiae cohorte venisset vexillarius Privati Futurus, et fraudulenter litteras a nobis elicere curaret, nec quis esset latuit, nec litteras quas volebat accepit. Optamus te in Domino bene valere.