6. I am not anxious to conceal the fact that I profoundly sympathize with the free spirit, the true benignity, and the moral purity which are everywhere reflected in the writings of Cyprian. If ever American Romanism becomes sufficiently enlightened and purified to comprehend this great Carthaginian Father, and to speak in his tones to the Bishop of Rome, a glorious reformation of this alien religion will be the result; and then we may comprehend the mysterious Providence which has transferred to these shores so many subjects of the despotism of the Vatican. Meanwhile the student of the Ante-Nicene Fathers will not be slow to perceive that he has, in the eight volumes of this series, all that is needful to disarm Romanism, to refute its pretensions, and to direct honest and truth-loving spirits in the Roman Obedience to the door of escape opened by Döllinger and his associates in the "Old Catholic" effort for the restoration of the Latin churches. Let us "speak the truth in love," and pray the Lord to bless this and every endeavour to promote and to sanctify the spirit of enlightened research after the "pattern in the mount." For "thus saith the Lord, Stand ye in the ways, and see and ask for the old paths:" ta archaia ethe. The following Introduction, from the Edinburgh editor, supplies further answers to inquiry, and suffices to elucidate the subjoined narrative of Pontius.
Little is known of the early history of Thascius Cyprian (born probably about 200 a.d.) until the period of his intimacy with the Carthaginian presbyter Cæcilius, which led to his conversion a.d. 246. That he was born of respectable parentage, and highly educated for the profession of a rhetorician, is all that can be said with any degree of certainty. At his baptism he assumed the name of his friend Cæcilius, and devoted himself, with all the energies of an ardent and vigorous mind, to the study and practice of Christianity.
His ordination and his elevation to the episcopate rapidly followed his conversion. With some resistance on his own part, and not without great objections on the part of older presbyters, who saw themselves superseded by his promotion, the popular urgency constrained him to accept the office of Bishop of Carthage (a.d. 248), which he held until his martyrdom (a.d. 258).
The writings of Cyprian, apart from their intrinsic worth, have a very considerable historical interest and value, as illustrating the social and religious feelings and usages that then prevailed among the members of the Christian community. Nothing can enable us more vividly to realize the intense convictions--the high-strained enthusiasm--which formed the common level of the Christian experience, than does the indignation with which the prelate denounces the evasions of those who dared not confess, or the lapses of those who shrank from martyrdom. Living in the atmosphere of persecution, and often in the immediate presence of a lingering death, the professors of Christianity were nerved up to a wonderful contempt of suffering and of worldly enjoyment, and saw every event that occurred around them in the glow of their excited imagination; so that many circumstances were sincerely believed and honestly recorded, which will not be for a moment received as true by the calm and critical reader. The account given by Cyprian in his treatise on the Lapsed [2091] may serve as an illustration. Of this Dean Milman observes: "In what a high-wrought state of enthusiasm must men have been, who could relate and believe such statements as miraculous!" [2092]
Before being advanced to the episcopate, Cyprian had written his Epistle to Donatus shortly after his baptism (a.d. 246); his treatise, or fragment of a treatise, on the Vanity of Idols; and his three books of Testimonies against the Jews. In the following translation the order of Migne has been adopted, which places the letter to Donatus, as seems most natural, first among the Epistles, instead of with the Treatises.
The breaking out of the Decian persecution (a.d. 250) induced Cyprian to retire into concealment for a time; and his retreat gave occasion to a sharp attack upon his conduct, in a letter from the Roman to the Carthaginian clergy. [2093] During this year he wrote many letters from his place of concealment to the clergy and others at Rome and at Carthage, controlling, warning, directing, and exhorting, and in every way maintaining his episcopal superintendence in his absence, in all matters connected with the well-being of the Church.
The first 39 of the epistles, excepting the one to Donatus, were probably written during the period of Cyprian's retirement. He appears to have returned to his public duties early in June, 251. Then follow many letters between himself and Cornelius bishop of Rome, and others, on subjects connected with the schisms of Novatian, Novatus, and Felicissimus, and with the condition of those who had been perverted by them. The question proposed in Epistle 52 was settled in the Council that was held in May, 252; and the reference to that anticipated decision limits the date of the letter to about April in the same year. In the 53d Epistle, Cyprian is alluding to the impending persecution of Gallus, under which Cornelius was banished in July, 252. The 56th Epistle was a letter of congratulation to Cornelius on his banishment; and therefore it must have been written before September 14th in that year, the date of the death of Cornelius. Lucius, his successor, was also banished, and was congratulated on his return by Cyprian in Epistle 57, which therefore must have been written about the end of November, 252. The 59th Epistle is referred by Bishop Pearson to the beginning of the year 253.
There seems nothing to suggest the date of Epistles 60 and 61, except the probability that they were written during a time of peace; and for this reason they are referred to the beginning of Cyprian's episcopate, before the outbreak of the Decian persecution, a.d. 249. It is usual to assign Epistle 64 to the same year, or at least to a very early period of Cyprian's official life; but it seems scarcely likely that his episcopal counsel should have been sought by a brother bishop in a matter of practice, until he had had some experience; and as it was probably written at a time of peace, when discipline had become relaxed, the date 253 seems preferable. The 68th Epistle is easily dated by the reference, on page 246, to an episcopate of six years' duration; and it must therefore have been written in a.d. 254. On the 14th September, Cyprian was banished to Curubis by the Emperor Valerian. From his place of exile he wrote Epistle 76, which was replied to in Epistles 77, 78, and 79. Doubts are entertained as to the date of Epistle 80, whether it should be referred to a.d. 250 or 257. Pamelius prefers the latter date, on the ground that the Rogatianus to whom it is inscribed was one who survived the Decian persecution, and a younger man than the one who, as he supposes, was declared to have suffered martyrdom at the date of this Epistle. [2094] This, however, seems very unsatisfactory; and the weight of authority is in favour of the earlier date. The remaining Epistles are easily limited by their contents to the period immediately preceding Cyprian's martyrdom.
For the sake of uniformity, it has been thought well to adhere to the arrangement of Migne, in the order of the Epistles as well as in their divisions. For the convenience of reference, however, the number of each Epistle in the Oxford edition is appended in a note. For a similar reason, the general form of Migne's text has been used in the following translation; but the use of other texts and of preceding translations has not been rejected in the endeavour to approximate to the sense of the author. Moreover, such various readings as might suggest different shades of meaning in doubtful passages have been given.
The Translator has only to add, that, as a rule, an exact rendering has been sought after, sometimes in preference to a version in fluent English. But, except in cases where the corruption or obscurity of the text seems insurmountable, the meaning of the writer is believed to be given fairly and intelligibly. The style of Cyprian, like that of his master Tertullian, is marked much more by vehemence than perspicuity, and it is often no easy matter to give exact expression in another language to the idea contained in the original text. Cyprian's Life, as written by his own deacon Pontius, is subjoined.
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Note by the American Editor. [2095]
It is easy to speak with ridicule of such instances as Dean Milman here treats so philosophically. But, lest believers should be charged with exceptional credulity, let us recall what the father of English Deism relates of his own experiences, in the conclusion of his Autobiography: "I had no sooner spoken these words (of prayer to the Deist's deity) but a loud though yet a gentle noise came from the heavens, for it was like nothing on earth, which did so comfort and cheer me, that I took my petition as granted, and that I had the sign I demanded....This, how strange soever it may seem, I protest, before the eternal God, is true," etc. Life of Herbert, p. 52, Popular Authors (no date). London. From Horace Walpole's edition.
[2087] Eph. iv. 15, 16; 1 Cor. xii. 12-30. I have little doubt that our author's theory was guided by his conceptions of this passage, and by Ignatian traditions.
[2088] 1 Cor. xii. 28.
[2089] See Guettée's Exposition, p. 93.
[2090] Of which, hereafter, in an elucidation. See Guettée, p. 383.
[2091] P. 368, vol. i. Edin. edition.
[2092] Milman's History of Christianity, vol. ii. p. 190, note b. See note, p. 266.
[2093] Epistle ii.
[2094] P. 328, Ed. Edinburgh.
[2095] See p. 265.
The Life and Passion
of
Cyprian, Bishop and Martyr.
By Pontius the Deacon.
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1. Although Cyprian, the devout priest [2096] and glorious witness of God, composed many writings whereby the memory of his worthy name survives; and although the profuse fertility of his eloquence and of God's grace so expands itself in the exuberance and richness of his discourse, that he will probably never cease to speak even to the end of the world; yet, since to his works and deserts it is justly due that his example should be recorded in writing, I have thought it well to prepare this brief and compendious narrative. Not that the life of so great a man can be unknown to any even of the heathen nations, but that to our posterity also this incomparable and lofty pattern may be prolonged into immortal remembrance. It would assuredly be hard that, when our fathers have given such honour even to lay-people and catechumens who have obtained martyrdom, for reverence of their very martyrdom, as to record many, or I had nearly said, well nigh all, of the circumstances of their sufferings, so that they might be brought to our knowledge also who as yet were not born, the passion of such a priest and such a martyr as Cyprian should be passed over, who, independently of his martyrdom, had much to teach, and that what he did while he lived should be hidden from the world. And, indeed, these doings of his were such, and so great, and so admirable, that I am deterred by the contemplation of their greatness, and confess myself incompetent to discourse in a way that shall be worthy of the honour of his deserts, and unable to relate such noble deeds in such a way that they may appear as great as in fact they are, except that the multitude of his glories is itself sufficient for itself, and needs no other heraldry. It enhances my difficulty, that you also are anxious to hear very much, or if it be possible every thing, about him, longing with eager warmth at least to become acquainted with his deeds, although now his living words are silent. And in this behalf, if I should say that the powers of eloquence fail me, I should say too little. For eloquence itself fails of suitable powers fully to satisfy your desire. And thus I am sorely pressed on both sides, since he burdens me with his virtues, and you press me hard with your entreaties.
2. At what point, then, shall I begin,--from what direction shall I approach the description of his goodness, except from the beginning of his faith and from his heavenly birth? inasmuch as the doings of a man of God should not be reckoned from any point except from the time that he was born of God. He may have had pursuits previously, and liberal arts may have imbued his mind while engaged therein; but these things I pass over; for as yet they had nothing to do with anything but his secular advantage. But when he had learned sacred knowledge, and breaking through the clouds of this world had emerged into the light of spiritual wisdom, if I was with him in any of his doings, if I have discerned any of his more illustrious labours, I will speak of them; only asking meanwhile for this indulgence, that whatever I shall say too little (for too little I must needs say) may rather be attributed to my ignorance than subtracted from his glory. While his faith was in its first rudiments, he believed that before God nothing was worthy in comparison of the observance of continency. For he thought that the heart might then become what it ought to be, and the mind attain to the full capacity of truth, if he trod under foot the lust of the flesh with the robust and healthy vigour of holiness. Who has ever recorded such a marvel? His second birth had not yet enlightened the new man with the entire splendour of the divine light, yet he was already overcoming the ancient and pristine darkness by the mere dawning of the light. Then--what is even greater--when he had learned from the reading of Scripture certain things not according to the condition of his novitiate, but in proportion to the earliness of his faith, he immediately laid hold of what he had discovered, for his own advantage in deserving well of God. [2097] By distributing his means for the relief of the indigence of the poor, by dispensing the purchase-money of entire estates, he at once realized two benefits,--the contempt of this world's ambition, than which nothing is more pernicious, and the observance of that mercy which God has preferred even to His sacrifices, and which even he did not maintain who said that he had kept all the commandments of the law; whereby with premature swiftness of piety he almost began to be perfect before he had learnt the way to be perfect. Who of the ancients, I pray, has done this? Who of the most celebrated veterans in the faith, whose hearts and ears have throbbed to the divine words for many years, has attempted any such thing, as this man--of faith yet unskilled, and whom, perhaps, as yet nobody trusted--surpassing the age of antiquity, accomplished by his glorious and admirable labours? No one reaps immediately upon his sowing; no one presses out the vintage harvest from the trenches just formed; no one ever yet sought for ripened fruit from newly planted slips. But in him all incredible things concurred. In him the threshing preceded (if it may be said, for the thing is beyond belief)--preceded the sowing, the vintage the shoots, the fruit the root.