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Cyprian correspondence, Epistle XXIX
Unidentified Cyprian correspondent
Letter 29 About this work
Author Unidentified Cyprian correspondent Epistle XXIX .
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. Section 1 1 . The presbyters and
deacons
abiding
at
Rome
,
to
Father
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
.
Section 2 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 .
Section 3 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 , 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 for 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 .
Section 4 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 . 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 .
Notes 1 Oxford ed.: Ep. xxxvi. a.d. 250.
2 “Papa” = pope. [It may thus be noted what this word meant at Rome: nothing more than the fatherly address of all bishops.]
3 [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.”]
4 Or, we may read in.
5 [On the principles we shall find laid down in Cyprian’s Treatise on Unity. Also see vol. iv. p. 113.]
