Using Wealth

Itaque in Evangelio Dominus, doctor vitae nostrae et magister salutis aeternae, vivificans credentium populum et vivificatis consulens in aeternum, inter sua mandata divina et praecepta coelestia nihil crebrius mandat et praecipit quam ut insistamus eleemosynis dandis, nec terrenis possessionibus incubemus, sed coelestes thesauros potius recondamus. Vendite, inquit, res vestras, et date eleemosynam. Et iterum: Nolite vobis condere thesauros super terram, ubi tinea et comestura exterminat, et ubi fures effodiunt et furantur. Thesaurizate autem vobis thesauros in coelo, ubi neque tinea neque comestura exterminat, et ubi fures non effodiunt nec furantur. Ubi enim fuerit thesaurus tuus, ibi erit et cor tuum. Et cum observata lege perfectum et consummatum vellet ostendere, Si vis, inquit, perfectus esse, vade et vende omnia tua, et da egenis, et habebis thesaurum in coelo; et veni, sequere me. Item alio loco negotiatorem coelestis gratiae et comparatorem salutis aeternae, distractis omnibus rebus suis, pretiosam margaritam, hoc est vitam aeternam, Christi cruore pretiosam, de quantitate patrimonii sui dicit debere mercari: Simile est, inquit, regnum coelorum homini negotiatori quaerenti bonas margaritas. Ubi autem invenit pretiosam margaritam, abiit et vendidit omnia quae habuit, et emit illam. Eos denique et Abrahae filios dicit quos in juvandis alendisque pauperibus operarios cernit. Nam, cum Zachaeus dixisset: Ecce dimidium ex substantia mea do egenis, et si cui quid fraudavi, quadruplum reddo, respondit Jesus et dixit quia salus hodie huic domui facta est, quoniam et hic filius est Abrahae. Nam, si Abraham credidit Deo et deputatum est ei ad justitiam, utique qui secundum praeceptum Dei eleemosynas facit, Deo credit, et qui habet fidei veritatem, servat Dei timorem; qui autem Dei timorem servat, in miserationibus pauperum Deum cogitat. Operatur enim ideo quia credit, quia scit vera esse quae praedicta sunt verbis Dei, nec Scripturam sanctam posse mentiri; arbores infructuosas, id est, steriles homines, excidi et in ignem mitti, misericordes autem ad regnum vocari. Qui et alio in loco operarios et fructuosos fideles appellat, infructuosis vero et sterilibus fidem derogat dicens: Si in injusto mammona fideles non fuistis, quod est verum quis credet vobis? Et si in alieno fideles non fuistis, quod est vestrum quis dabit vobis? Sanctus Cyprianus, De Opere et Eleemosynis Source: Migne PL 4.607b-608b

Therefore in the Gospel, the Lord, the teacher of our life and the master of eternal salvation, enlivening the assembly of believers, and looking to their being enlivened forever, prescribes nothing more frequently among His Divine commands and precepts of heaven than that we should give ourselves to almsgiving and not depend on worldly possessions, but rather lay up heavenly treasures. 'Sell,' He says, 'what you have and give alms.' 1 And again, 'Do not lay up for yourselves treasures on the earth, where moth and rust corrupt, and where thieves break in and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust corrupt, and where thieves do not break in nor steal. For where your treasure is, there your heart will be.' 2 And when He wished to show a man perfect and complete by observation of the law, He said, 'If you wish to be perfect, go and sell that you have and give to the poor, and you shall have treasure in heaven, and come follow me.' 3 Again, in another place, He says that a merchant of the heavenly grace and a gainer of eternal salvation should purchase the precious pearl, that is, eternal life, at the price of the blood of Christ, from the amount of his patrimony, parting with all his wealth for it. He says, 'The kingdom of heaven is like a merchant seeking fine pearls. And when he found a precious pearl, he went off and sold all he had, and bought it.' 4 Then He calls them children of Abraham who He sees to be labouring in aiding and feeding the poor. For when Zacchaeus said, 'Behold, I give half of my goods to the poor, and if I have done any wrong to any man, I shall restore it fourfold,' and Jesus answered and said, 'Today salvation has come to this house, because even this man is a son of Abraham.' 5 For if Abraham believed in God and it was reckoned to him as righteousness, 6 certainly he who gives alms according to God's command believes in God, and he who has the truth of faith maintains the reverence of God, and he who reveres God is mindful of God in showing mercy to the poor. Indeed he labours so because he believes, because he knows that what is foretold by God's word is true, and that the Holy Scripture cannot lie, and so that unfruitful trees, that is, fruitless men, are cut off and cast into the fire, but that the merciful are called into the kingdom. 7 In another place He also calls labouring and fruitful men faithful, but He denies faith to the unfruitful and the barren, saying, 'If you have not been faithful in the things of unrighteous mammon, who will trust you with what is true? And if you have not been faithful in what is another's, who shall give you that which is your own?' 8 Saint Cyprian of Carthage, Treatise On Works And Alms. 1 Lk 12.33 2 Mt 6.19-21 3 Mt 19.21 4 Mt 13.45-46 5 Lk 19.8-9 6 Gen 15.6, Rom 4.3 7 Mt 7.19, Mt 25.34-46 8 Lk 16.11-12

Healing Sins

Porro autem, monens et ostendens unde mundi et purgati esse possimus, addidit eleemosynas esse faciendas. Misericors docet et monet misericordiam fieri; et quia servare quaerit quos magno pretio redemit, post Baptismi gratiam sordidatos docet denuo posse purgari. Agnoscamus itaque, fratres charissimi, divinae indulgentiae munus salubre, et emundandis purgandisque peccatis nostris, qui sine aliquo conscientiae vulnere esse non possumus, medelis spiritalibus vulnera nostra curemus. Nec quisquam sic sibi de puro atque immaculato pectore blandiatur, ut, innocentia sua fretus, medicinam non putet adhibendam esse vulneribus, cum scriptum sit: Quis gloriabitur castum se habere cor, aut quis gloriabitur mundum se esse a peccatis? et iterum in Epistola sua Joannes ponat et dicat: Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est. Si autem nemo esse sine peccato potest, et quisquis inculpatum se esse dixerit, aut superbus aut stultus est, quam necessaria, quam benigna est divina clementia, quae, cum sciat non deesse sanatis quaedam postmodum vulnera, dedit curandis denuo sanandisque vulneribus remedia salutaria. Sanctus Cyprianus, De Opere et Eleemosynis Source: Migne PL 4.604a-c

Then admonishing and showing how we should be clean and purged, He added that alms should be given. He who pities teaches and warns us that we should have pity, and because He seeks to save those whom at a great cost He has redeemed, He teaches that after the grace of baptism those who have become soiled may once more be cleansed. Let us then acknowledge, beloved brethren, the wholesome gift of Divine mercy. Let us who cannot be without some wound of conscience heal our wounds by spiritual remedies for the cleansing and purging of our sins. Let no one flatter himself with the notion of a pure and immaculate heart so that depending on his own innocence he thinks that there is no need to apply the medicine to his wounds, when it is written, 'Who shall boast that he has a clean heart, or who shall boast that he is pure from sins?' 1 And again in his letter John sets it down and says, 'If we say that we have no sin, we deceive ourselves, and the truth is not in us.' 2 But if no one can be without sin and whoever will say that he is without fault is either proud or foolish, how needful, how kind is the Divine mercy, which knowing that there are still some wounds on those who have been healed, has given wholesome remedies for the curing and healing of their wounds anew. Saint Cyprian of Carthage, Treatise On Works And Alms. 1 Prov 20.9 2 Jn 1.8

Encouraging Confessors

Cyprianus Rogatiano presbytero et caeteris confessoribus fratribus salutem. Et jampridem vobis, fratres charissimi ac fortissimi, litteras miseram, quibus fidei et virtuti vestrae verbis exultantibus gratularer, et nunc non aliud in primis vox nostra complectitur quam ut laeto animo frequenter ac semper gloriam vestri nominis praedicemus. Quid enim vel majus in votis meis potest esse vel melius quam cum video confessionis vestrae honore luminatum gregem Christi? Nam, cum gaudere in hoc omnes fratres oporteat, tum in gaudio communi major est episcopi portio: Ecclesiae enim gloria praepositi gloria est. Quantum dolemus ex illis quos tempestas inimica prostravit, tantum laetamur ex vobis, quos diabolus superare non potuit. Hortamur tamen per communem fidem, per pectoris nostri veram circa vos et simplicem charitatem, ut, qui adversarium prima hac congressione vicistis, gloriam vestram forti et perseveranti virtute teneatis. Adhuc in saeculo sumus, adhuc in acie constituti, de vita nostra quotidie dimicamus. Danda opera est ut post haec initia ad incrementa quoque veniatur, et consummetur in vobis quod jam rudimentis felicibus esse coepistis. Parum est adipisci aliquid potuisse; plus est quod adeptus es posse servare; sicut et fides ipsa et nativitas salutaris, non accepta, sed custodia, vivificat. Nec statim consecutio, sed consummatio hominem Deo servat. Dominus hoc magisterio suo docuit dicens: Ecce sanus factus es, jam noli peccare, ne quid tibi deterius fiat. Puta hoc illum et confessori suo dicere: Ecce confessor factus es, jam noli peccare, ne quid tibi deterius fiat. Salomon denique et Saul et caeteri multi, quamdiu in viis Domini ambulaverunt, datam sibi gratiam tenere potuerunt. Recedente ab iis disciplina Dominica, recessit et gratia. Sanctus Cyprianus, Epistula VI, Ad Rogantium Presbyterum Et Caeteros Confessors Source: Migne PL 3.235a-236b

Cyprian to the presbyter Rogatianus, and to the other confessors, his brethren, greetings. I had before, most beloved and bravest brethren, sent you a letter in which I congratulated your faith and virtue with words of exultation, and now, first of all, our voice has no other care than to announce the glory of your name repeatedly and always with a joyful mind. For what can I wish for in my prayers that would be greater or better than I might see the flock of Christ enlightened by the honour of your confession? For though all the brethren should rejoice in this, yet the share of the bishop is the greatest in the common gladness. For the glory of the Church is the glory of him who who presides. As much as we lament over those who have been thrown down by a hostile storm, to the same degree we rejoice over you whom the devil has not been able to overcome. However we exhort you by our common faith, by the true and simple love in our heart for you, that having overcome the adversary in this first encounter, you should cling to your glory with a brave and persevering virtue. We are still in the world, we are yet placed in the battleline, we fight daily for our lives. We should give ourselves to the task so that after such a beginning there should also come about an increase, and thus that what you have begun to be with such a blessed commencement should be perfected in you. It is a little thing to have been able to obtain something, it is much more that you are able to keep what you have obtained, even as faith itself and saving birth gives life not simply by being received, but by being preserved. It is not the instant of attainment, but the perfecting, that guards a man for God. The Lord taught this in His instruction when He said, 'Behold, you are made well. Sin no more, lest something worse befall you.' 1 Think of Him as saying something like this to His confessor, 'Behold, you are made a confessor. Sin no more, lest something worse come upon you.' So Solomon, and Saul, and many others, as long as they walked in the Lord's ways, were able to keep the grace given to them. When they abandoned the discipline of the Lord, grace abandoned them. Saint Cyprian of Carthage, from Letter 6, to Rogantius the Priest and other Confessors 1 Jn 5.14

Perserverance And Discipline

Perseverandum nobis est in arcto et in angusto itinere laudis et gloriae; et cum quies et humilitas et bonorum morum tranquillitas Christianis omnibus congruat, secundum Domini vocem, qui neminem alium respicit nisi humilem et quietum et trementem sermones suos, tum magis hoc observare et implere confessores oportet, qui exemplum facti estis caeteris fratribus, ad quorum mores omnium vita et actus debeat provocari. Nam, sicut Judaei a Deo alienati sunt, propter quos nomen Dei blasphematur in Gentibus, ita contra Deo chari sunt per quorum disciplinam nomen Domini laudabili testimonio praedicatur, sicut scriptum est, Domino praemonente et dicente: Luceat lumen vestrum coram hominibus, ut videant opera vestra bona, et clarificent Patrem vestrum qui in coelis est. Et Paulus apostolus dicit: Lucete sicut luminaria in mundo. Et Petrus similiter hortatur: Sicut hospites, inquit, et peregrini, abstinete vos a carnalibus desideriis, quae militant adversus animam, conversationem habentes inter gentiles bonam, ut, dum detractant de vobis quasi de malignis, bona opera vestra aspicientes de magnificent Dominum. Sanctus Cyprianus, Epistula VI, Ad Rogantium Presbyterum Et Caeteros Confessors Source: Migne PL 3.236b-237b

We must persevere in the straight and narrow road of praise and glory, and since peacefulness and humility and the tranquillity of good conduct befits all Christians, according to the word of the Lord, who looks on no one but the one who is humble and quiet and in awe of His words, 1 so it is more necessary that confessors observe and fulfil this, they who have been made as an example for the rest of the brethren, the behaviour of whom should call all to the imitation of such a life and deeds. For as the Jews were alienated from God, on account of those through whom 'the name of God is blasphemed among the Gentiles,' 2 so on the other hand they are precious to God through whose discipline the name of God is spoken of with a testimony of praise, as it has been written, with the Lord Himself forewarning and saying, 'Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven.' 3 And Paul the Apostle says, 'Shine as lights in the world.' 4 Peter likewise exhorts: 'As strangers and pilgrims, abstain from the desires of the flesh which war against the soul, having an upright way of life among the Gentiles, so that though they defame you as if you were wicked folk, by the sight of your good works they may glorify the Lord.' 5 Saint Cyprian of Carthage, from Letter 6, to Rogantius the Priest and other Confessors 1 Isaiah 66.2 2 Rom 2.24 3 Mt 5.16 4 Philip 2.15 5 1 Pet 2.11-12

Deferred Martyrdom

Neque enim in tribus pueris minor fuit martyrii dignitas, quia mortem frustrata de camino ignis incolumes exierunt: aut non consummatus Daniel exstitit in suis laudibus, quia qui leonibus missus fuerat ad praedam, protectus a Domino, vixit ad gloriam. In confessoribus Christi dilata martyria non meritum confessionis minuunt, sed magnalia divinae protectionis ostendunt. Repraesentatum videmus in vobis, quod apud regem fortes atque illustres pueri praedicaverunt, ipsos quidem paratos esse ardere flammis, ne diis eius servirent, aut imaginem quam fecerat adorarent; Deum tamen quem colebant, quemque et nos colimus, potentem esse ut eos de camino illis eximeret, et de regis manibus ac de poenis praesentibus liberaret. Quod invenimus in confessionis vestrae fide, et in Domini circa vos protectione nunc gestum; ut cum vos parati fueritis et prompti omne subire supplicium, Dominus tamen vos poenae subtraheret, et Ecclesiae reservaret. Regredientibus vobis breviata non est in episcopo confessionis suae dignitas, sed magis crevit sacerdotalis auctoritas: ut altari Dei assistat antistes, qui ad confessionis arma sumenda et facienda martyria non verbis plebem, sed factis cohortetur; et imminente Antichristo paret ad praelium milites non solo sermonis et vocis incitamento, sed fidei et virtutis exemplo. Sanctus Cyprianus, Epistola LVIII, Ad Luciam Papam Source: Migne PL 3.973a-974a

The value of martyrdom was not the less for the three youths because their deaths were frustrated when they came forth unharmed from the fiery furnace, nor was Daniel unworthy of praise because when he was sent to the lions as prey, he was protected by the Lord and lived on to glory. 1 Among the confessors of Christ, martyrdoms which are deferred do not diminish the merits of confession, but they do show the greatness of Divine protection. We see represented in you what the brave and illustrious youths announced before the king, that they indeed were prepared to burn in the flames, so that they might not serve his gods, nor worship the image he had made, and that the God whom they worshipped, and whom we also worship, was able to free them from the furnace, and to deliver them from the hands of the king, and from imminent sufferings. Which we now find performed in the faith of your confession, and in the Lord's protection over you, so that while you were prepared and ready to suffer every punishment, yet the Lord delivered you and preserved you for the Church. There has been no reduction of the dignity of the confession of a bishop because of your return, but rather the priestly authority has grown, so that such a man who serves at the altar of God and exhorts the people to take up the arms of confession and to submit to martyrdom when the Antichrist is near, prepares the soldiers for battle not only by the exhortation of his words and voice but by the example of his faith and courage. Saint Cyprian of Carthage, from Epistle 58, To Pope Lucius 1 Dan 3-4

Past And Present Divisions

Nemo existimet bonos de Ecclesia posse discedere: triticum non rapit ventus, nec arborem solida radice fundatam procella subvertit; inanes paleae tempestate jactantur, invalidae arbores turbinis incursione evertuntur. Hos execratur et percutit Joannes apostolus dicens: Ex nobis exierunt, sed non fuerunt ex nobis: si enim fuissent ex nobis, mansissent utique nobiscum. Hinc haereses et factae sunt frequenter et fiunt, dum perversa mens non habet pacem, dum perfidia discordans non tenet unitatem. Fieri vero haec Dominus permittit et patitur, manente propriae libertatis arbitrio, ut, dum corda nostra et mentes nostras veritatis discrimen examinat, probatorum fides integra manifesta luce clarescat. Per Apostolum praemonet Spiritus sanctus et dicit: Oportet haereses esse, ut probati manifesti sint in vobis. Sic probantur fideles, sic perfidi deteguntur. Sic et ante judicii diem hic quoque jam justorum atque injustorum animae dividuntur, et a frumento paleae separantur. Hi sunt qui se ultro apud temerarios convenas sine divina dispositione praeficiunt, qui, se praepositos sine ulla ordinationis lege constituunt, qui, nemine episcopatum dante, episcopi sibi nomen assumunt; quos designat in Psalmis Spiritus sanctus sedentes in pestilentiae cathedra, pestes et lues fidei, serpentis ore fallentes, et corrumpendae veritatis artifices, venena lethalia linguis pestiferis evomentes; quorum sermo ut cancer serpit, quorum tractatus pectoribus et cordibus singulorum mortale virus infundit. Sanctus Cyprianus, Liber De Unitate Ecclesiae Source: Migne PL 4.507a-c

Let no one think that those who are good can depart from the Church. The wind does not carry off the wheat, nor does the storm uproot the tree which has a firm root. Light straws are thrown about by the tempest, weak trees are overthrown by the blows of the gale. The Apostle John execrates and strikes these, saying, 'They went forth from us, but they were not of us, for if they had been of us, certainly they would have remained with us.' 1 Hence heresies have not only often been made, but are made, while the perverse mind has no peace, while a discordant faithlessness does not hold to unity. But the Lord permits and suffers these things to be, while the choice of one's own liberty remains, so that while the discrimination of truth is examining our hearts and minds, the sound faith of the approved may shine forth with manifest light. Through the Apostle the Holy Spirit gives forewarning and says, 'It is necessary that there be heresies, so that the approved may be made manifest among you.' 2 Thus the faithful are approved, thus the perfidious are exposed. Thus even here, before the day of judgment, the souls of the righteous and of the unrighteous are already divided, and the chaff is separated from the wheat. These are men who of their own accord, without any Divine arrangement, set themselves up to preside over reckless assemblies, who appoint themselves prelates without any law of ordination, who assume to themselves the name of bishop although no one gives them the episcopate, who in the Psalms the Holy Spirit points to as sitting in the seat of pestilence, 3 of plagues and corruptions of the faith, deceiving with the serpent's tongue and adept in the corruption of the truth, vomiting forth deadly poisons from toxic tongues, whose speech creeps like a cancer, 4 whose sermons pour into the hearts and breasts of each one a deadly poison. Saint Cyprian of Carthage, On The Unity Of the Church 1 1 Jn 2.19 2 1 Cor 11.19 3 Ps 1.1 4 2 Tim 2.7

A Bishop Praised

Dedit enim eis benedictionem qui legem dederat, ut ambularent de virtute in virtutem: de virtute fidei sincerissimae in virtutuem conflictionis constantissimae; de virtute caritatis flagrantissimae in virtutuem passionis gloriosissimae. Credidit enim, locutus est; dilexit, et secutus est. Audierat enim a Domino dictum: Qui me diligit, sequitur me; et iterum: Qui credit in me, non morietur in aeternum. Et pater fidelis secutus est vestigia Salvatoris. Interritus contempsit principum jussa et et judicum edictum. Paratus excepit percussoris ictum, et animum soli Deo subditum etiam ipsa mors servavit invictum. Denique nihil eum revocavit a pastoris gregisque custodia, exsilii locus, apparitor violentus, persecutionis tempus, judicis metus, imminens gladius, proximus mortis occasus. Nam et in exsilio constitutus, atque ab Ecclesia sibi commissa corpore tantum non mente separatus, pauperum alimenta; et in occulto absconditus, disciplinae censuram; et a principe detentus, virginum pudicitiam; et ad tribunal exhibitus, clericorum tutelam; et minis actus, robustam conscientiam; et subdole consumptus, spiritalem cautelm; et inique judicatus, Christianam patientiam custodivit. Plebem frequentibus litteris admonens, inopes largioribus eleemosynis fovit, martyres hortamentis pariter et exemplis ad subeundum praelium promovit, et donce ponat animam, non deserit curam. Sanctus Fulgentius Ruspensis, Sermo VI, De Sancto Cypriano Martyre Source: Migne 65.740d-741a

He gave to them a blessing who gave the law, that they might walk from virtue to virtue, 1 from the virtue of sincere faith to the virtue of perfect constancy in conflict, from the virtue of blazing love into the virtue of a most glorious passion. For he believed and he spoke; he loved, and he followed. He heard from the Lord the words: 'He who loves me, follows me,' and again: 'He who believes in me shall never die.' 2 The faithful father followed in the way of the Saviour. This fearless one scorned the judgement of princes, and the sentence proclaimed. He was prepared to receive the blow of the executioner, and his death preserved unconquered a soul obedient to God alone. And then nothing turned him from caring for the flock of the shepherd, no exile, no appearance of violence, no period of persecution, no fear of a judge, no threat of the sword, no approach of the coming of death. For even in exile and from the Church removed in body, but not separated in the mind, he attended to the feeding of the poor; and hidden in a concealed place, to the judgement of discipline; and detained by the prince, to the modesty of virgins; and arraigned before the tribunal, to the guardianship of priests; and sent threats, to the firmness of conscience; and assailed with cunning, to the watching over of the spirit; and judged in wickedness, to the guarding of Christian patience. He admonished the people with frequent letters, and cherished the poor with bountiful alms, and with words and example he encouraged martyrs to endurance in the conflict, and he did not abandon his duty until he placed down his soul. Saint Fulgentius of Ruspe, from Sermon 6, On Saint Cyprian The Martyr 1 Ps 83.8 2 Jn 11.2

Possessions And Fear

Metuis ne patrimonium tuum forte deficiat si operari ex eo largiter coeperis, et nescis, miser, quia, dum times ne res familiaris deficiat, vita ipsa et salus deficit; et, dum ne quid de rebus tuis minuatur attendis, non respicis quod ipse minuaris, amator magis mammonae quam animae tuae; ut, dum times ne pro te patrimonium tuum perdas, ipse pro patrimonio tuo pereas. Et ideo bene Apostolus clamat et dicit: Nihil intulimus in hunc mundum, verum nec auferre quid possumus. Habentes itaque exhibitionem et tegumentum, his contenti simus. Qui autem volunt divites fieri, incidunt in tentationem et in muscipulam et desideria multa et nocentia, quae mergunt hominem in perditionem et in interitum. Radix enim omnium malorum est cupiditas: quam quidam appetentes naufragaverunt a fide, et inseruerunt se doloribus multis. Sanctus Cyprianus, De Opere et Eleemosynis Source: Migne PL 4.609b

You fear lest perhaps your estate shall fail if you begin to give plentifully from it, and yet you do not know, unhappy man, that while you fear lest your family property shall fail, your life and salvation are failing, and while you fret over your possessions diminishing, you do not see yourself diminishing, since you are a lover of mammon more than your own soul, and while you fear least your estate be ruined, you are being ruined for the sake of your estate. Therefore the Apostle rightly cries out and says: 'We have brought nothing into this world, nor indeed can we carry anything out of it. Therefore, having food and clothing, let us be content. For those who will be rich fall into temptation and a snare, and into many harmful desires, which drown a man in ruin and in destruction. Cupidity is the root of all evil, which some desiring have made a shipwreck of the faith, and cast themselves into many sorrows.' 1 Saint Cyprian of Carthage, Treatise On Works And Alms. 1 1 Tim 6.7-10

Warned From Communion

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. Non quaerunt sanitatis patientiam, nec veram de satisfactione medicinam. Poenitentia de pectoribus excussa est, gravissimi extremique delicti memoria sublata est. Operiuntur morientium vulnera, et plaga lethalis altis et profundis visceribus infixa, dissimulato dolore, contegitur. A diaboli aris revertentes, ad sanctum Domini sordidis et infectis nidore manibus accedunt. Mortiferos idolorum cibos adhuc pene ructantes, exhalantibus etiam nunc scelus suum faucibus et contagia funesta redolentibus, Domini corpus invadunt, quando occurrat Scriptura divina, et clamet et dicat: Omnis mundus manducabit carnem, et anima quaecumque manducaverit ex carne sacrificii salutaris quod est Domini, et immunditia ipsius super ipsum est, peribit anima illa de populo suo. Apostolus item testetur et dicat: Non potestis calicem Domini bibere et calicem daemoniorum, non potestis mensae Domini communicare et mensae daemoniorum. Idem contumacibus et pervicacibus comminatur et denuntiat dicens: Quicumque ederit panem aut biberit calicem Domini indigne, reus erit corporis et sanguinis Domini. Sanctus Cyprianus, Liber De Lapsis Source: Migne PL 4.478a-479a

Moreover, beloved brethren, a new type of devastation has arisen, and as if the storm of persecution had raged too little there has been added to the heap, under the name of mercy, a duplicitous evil and an alluring ruin. In opposition to the vigour of the Gospel, in opposition to the law of the Lord and God, by the temerity of some, communion is relaxed to reckless folk, which is a vain and false peace, dangerous to those who grant it and giving nothing for the future to those who receive it. They do not seek patience for health, nor the true medicine of satisfaction. Penitence is driven out of their hearts and the memory of their very grave and extreme sin is borne away. The wounds of the dying are covered up, and the deadly blow planted in the deep and furthest entrails is concealed by a dissimulated sorrow. Returning from the altars of the devil, with hands filthy and reeking with a stench, they draw near to the holy place of the Lord. Yet almost belching forth the fatal idol-meats, and even with mouths breathing forth their crime and stinking of the mortal contact, they rush toward the body of the Lord, though sacred Scripture runs against them, and cries out and says, 'Everyone who is clean shall eat of the flesh, and whichever soul eats of the flesh of the saving sacrifice, which is the Lord's, having his uncleanness upon him, that soul shall be cut off from his people.' 1 The Apostle also gives witness and says, 'You cannot drink the cup of the Lord and the cup of devils, you cannot partake of the table of the Lord and of the table of devils.' 2 He threatens and denounces the insolent and stubborn, saying, 'He who eats the bread and drinks from the cup of the Lord unworthily, is guilty of the body and blood of the Lord.' 3 Saint Cyprian of Carthage, On The Lapsed 1 Levit 7.20 2 1 Cor 10.21 3 1 Cor 11.27

Corrupted Clergy

Studebant augendo patrimonio singuli, et, obliti quid credentes aut sub Apostolis ante fecissent aut semper facere deberent, insatiabili cupiditatis ardore ampliandis facultatibus incubabant. Non in sacerdotibus religio devota, non in ministris fides integra, non in operibus misericordia, non in moribus disciplina. Corrupta barba in viris, in feminis forma fucata, adulterati post Dei manus oculi, capilli mendacio colorati. Ad decipienda corda simplicium callidae fraudes, circumveniendis fratribus subdolae voluntates. Jungere cum infidelibus vinculum matrimonii, prostituere gentilibus membra Christi. Non jurare tantum temere, sed adhuc etiam pejerare: praepositos superbo tumore contemnere; venenato sibi ore maledicere, odiis pertinacibus invicem dissidere. Episcopi plurimi, quos et hortamento esse oportet caeteris et exemplo, divina procuratione contempta, procuratores rerum saecularium fieri, derelicta cathedra, plebe deserta, per alienas provincias oberrantes, negotiationis quaestuosae nundinas aucupari, esurientibus in Ecclesia fratribus, habere argentum largiter. A velle, fundos insidiosis fraudibus rapere, usuris multiplicantibus foenus augere. Quid non perpeti tales pro peccatis ejusmodi mereremur, cum jam pridem praemonuerit ac dixerit censura divina: Si dereliquerint legem meam et in judiciis meis non ambulaverint, si justificationes meas profanaverint et praecepta mea non observaverint, visitabo in virga facinora eorum et in flagellis delicta eorum. Sanctus Cyprianus, Liber De Lapsis Source: Migne PL 4.469a-471a

Each one desired to increase his estate and forgetful of both what the faithful had done before in the times of the Apostles, or always should do, with the insatiable passion of covetousness they dedicated themselves to the increase of property. Among priests there was no devotion in religion, among ministers there was no sound faith, in works no mercy, in manners no discipline. The beards of men were corrupted, women coloured their faces, eyes were altered from what God's hand had made, hair was coloured to deceive. For the deception of the hearts of the simple there were cunning frauds and subtle meanings for circumventing the brethren. They joined in the bond of marriage with unbelievers, they prostituted the members of Christ to the Gentiles. They would swear not only rashly, but more so to perjure, they would despise those set over them while swelling with pride, they would speak evil of one another with envenomed lips, and dispute with one another with stubborn hatred. Many bishops, they who should give both exhortation and example to others, despising their divine office, became agents of worldly business. Foresaking their thrones, deserting their people, they wandered around foreign provinces, hunting in the markets for profitable merchandise. While in the Church brethren were starving they sought out hoards of silver. They seized estates by crafty deceit, they increased their gains by multiplying usuries. What do such as we not deserve to suffer for sins of this kind, when even already the Divine rebuke has forewarned us, and said, 'If they shall forsake my law and do not walk in my judgments, if they shall profane my decrees and not observe my commandments, I will visit their offenses with a rod, and their sins with scourges? ' 1 Saint Cyprian of Carthage, On The Lapsed 1 Ps 88.31-33

A Warning Against Looking Back

In Exodo, Judaicus populus, ad umbram nostri et imaginem praefiguratus, cum, Deo tutore et vindice, evasisset Pharaonis atque Aegypti, id est diaboli et saeculi, durissimam servitutem; circa Deum perfidus et ingratus, adversus Moysen mussitat, respiciens solitudinis ac laboris incommoda, et non intelligens libertatis ac salutis beneficia divina, reverti quaerit ad Aegypti, hoc est ad saeculi, servitutem unde fuerat exutus, cum magis fidere deberet in Deum et credere; quoniam qui a diabolo et saeculo liberat populum suum, protegit liberatum: Quid hoc nobis, inquiunt, fecisti in ejiciendo nos de Aegypto? melius est nobis servire Aegyptiis quam mori in solitudine hac. Et dixit Moyses ad populum: Fidite, et state, et cernite salutem quae a Domino est, quam vobis faciet hodie: Dominus ipse pugnabit pro vobis, et vos tacebitis. Quod nos admonens in Evangelio suo Dominus, et docens ne ad diabolum rursus et ad saeculum, quibus renuntiavimus et unde evasimus, revertamur, dicit: Nemo retro attendens et superponens manum suam super aratrum, aptus est regno Dei. Et iterum: Et qui in agro est, non convertatur retro. Memores estote uxoris Loth. Ac, ne quis aliqua vel cupiditate rerum, vel suorum dulcedine retardetur quominus Christum sequatur, addit et dicit: Qui non renuntiat omnibus quae sunt ejus, non est potest meus esse discipulus. Sanctus Cyprianus, Epistola ad Fortunatum, De Exhortatione Martyrii Source:Migne PL 4.660c-661b

In Exodus the Jewish people, prefigured as a shadow and image of us, with God for their protector and avenger, when they had escaped from the most bitter slavery of Pharaoh and of Egypt, that is, of the devil and the world, faithless and ungrateful concerning God, murmur against Moses, and looking back on the discomforts of the desert and of their labour, and, not understanding the Divine benefits of liberty and salvation, they seek to return to Egypt, that is, to the world, the servitude from which they had been drawn forth, when they should rather have trusted and believed in God, because He who delivers His people from the devil and the world, protects them when they are delivered. 'Why have you done this to us,' say they, 'casting us out of Egypt? It is better for us to serve the Egyptians than to die in this desert.' And Moses said to the people, 'Trust and stand fast, and see the salvation which is from the Lord, which He shall make for you today. The Lord Himself shall fight for you, and you will be silent.' 1 The Lord, admonishing us concerning this in His Gospel and teaching that we should not return again to the devil and to the world which we have renounced and from which we have escaped, says, 'No man looking back and putting his hand to the plough, is fit for the kingdom of God.' 2 And again, 'And let him who is in the field not turn back. Remember Lot's wife.' 3 And lest any one should be slowed from following Christ by desire for wealth or the attraction of his own family, He adds and says: 'He who does not forsake all he has cannot be my disciple.' 4 Saint Cyprian of Carthage, Letter to Fortunatus, On Exhortation to Martyrdom 1 Exodus 14.11-14 2 Lk 9.62 3 Lk 17.31-32 4 Lk 14.33

Common Goods

Cogitemus, fratres dilectissimi, quid sub Apostolis fecerit credentium populus, quando inter ipsa primordia majoribus virtutibus mens vigebat, quando credentium fides novo adhuc fidei calore fervebat. Domicilia tunc et praedia venundabant, et dispensandam pauperibus quantitatem libenter ac largiter Apostolis offerebant, terreno patrimonio vendito atque distracto, fundos illuc transferentes ubi fructus caperent possessionis aeternae, illic comparantes domos ubi inciperent semper habitare. Talis tunc fuit in operationibus cumulus, qualis in dilectione consensus, sicut legimus in Actis Apostolorum: Turba autem eorum qui crediderant anima ac mente una agebant: nec fuit inter illos discrimen ullum, nec quicquam suum judicabant ex bonis quae eis erant, sed fuerunt illis omnia communia. Hoc est nativitate spiritali vere Dei filios fieri, hoc est lege coelesti aequitatem Dei Patris imitari. Quodcumque enim Dei est, in nostra usurpatione commune est, nec quisquam a beneficiis ejus et muneribus arcetur, quominus omne humanum genus bonitate ac largitate divina aequaliter perfruatur. Sic aequaliter dies illuminat, sol radiat, imber rigat, ventus aspirat; et dormientibus somnus unus est, et stellarum splendor ac lunae communis est. Quo aequalitatis exemplo qui possessor in terris redditus ac fructus suos cum fraternitate partitur, dum largitionibus gratuitis communis ac justus est, Dei Patris imitator est. Sanctus Cyprianus, De Opere et Eleemosynis Source:Migne PL 4.620b-621a

Let us consider, most beloved brothers, what the people of the believers did under the Apostles, when for the first time the soul flourished with greater virtues, when the faith of believers blazed with the warmth of faith yet new. Then they sold houses and farms, and gladly and liberally presented to the Apostles the proceeds to be dispensed to the poor. Selling and separating themselves from their earthly estate, they transferred their property there where they might gain the fruits of an eternal possession, and there prepare homes where they might begin to dwell forever. Such, then, was the abundance of works, as was the agreement in love, as we read in the Acts of the Apostles: 'And the multitude of them that believed acted with one heart and one soul; neither was there any distinction among them, nor did they esteem anything their own of the goods which belonged to them, but they had all things common.' 1 This is truly to become sons of God by spiritual birth; this is to imitate by the heavenly law the equity of God the Father. For whatever is of God is common in our use, nor is any one excluded from His benefits and His gifts, so that the whole human race might equally enjoy the Divine goodness and liberality. Thus the day equally enlightens, the sun gives forth its radiance, the rain moistens, the wind blows, and sleep is one to those who sleep, and the splendour of the stars and of the moon is common. By which example of equality, he who, as a possessor in the earth, shares his returns and fruits with brothers, while he does not discriminate and is just in his gratuitous bounties, is an imitator of God the Father. Saint Cyprian of Carthage, Treatise On Works And Alms. 1 Acts 4.32

Mercy, Sin And Forgiveness

Nemo se fallat, nemo se decipiat. Solus Dominus misereri potest. Veniam peccatis quae in ipsum commissa sunt, solus potest ille largiri qui peccata nostra portavit, qui pro nobis doluit, quem Deus tradidit pro peccatis nostris. Homo Deo esse non potest major; nec remittere aut donare indulgentia sua servus potest, quod in Dominum delicto graviore commissum est, ne adhuc lapso et hoc accedat ad crimen si nesciat esse praedictum: Maledictus homo qui spem habet in homine. Dominus orandus est, Dominus nostra satisfactione placandus est, qui negantem negare se dixit, qui omne judicium de Patre solus accepit. Credimus quidem posse apud judicem plurimum martyrum merita et opera justorum, sed cum judicii dies venerit, cum, post occasum saeculi hujus et mundi, ante tribunal Christi populus ejus adstiterit. Caeterum, si quis, praepropera festinatione temerarius remissionem peccatorum dare, se cunctis putat posse, aut audet Domini praecepta rescindere, non tantum nihil prodest sed et obest lapsis. Provocasse est iram, non servasse sententiam, nec misericordiam prius Dei deprecandam putare, sed contempto Domino de sua facultate praesumere. Sanctus Cyprianus, Liber De Lapsis Source: Migne PL 4.480a-b

Let no one deceive himself, let no one cheat himself. The Lord alone can have mercy. Forgiveness for sins which have been committed against Himself He alone can give, He who bore our sins, who sorrowed for us, whom God delivered up for our sins. Man cannot be greater than God, nor can a servant dismiss or allow by his indulgence what has been committed by a greater crime against the Lord, lest even this be added to the sin of the lapsed, if he is ignorant that it has been said: 'Cursed the man who hopes in man.' 1 The Lord must be petitioned. The Lord must be satisfied by our atonement, He who has said that he who denies Him He will deny, He who alone has received all judgment from His Father. 2 We believe, indeed, that the merits of martyrs and the works of the righteous are worth much before the Judge, but that will be when the day of judgment comes, when after the end of this life and the world His people stand before the tribunal of Christ. But if someone, in precipitate haste, rashly thinks that he can give remission of sins to all, or dares to revoke the commands of the Lord, not only does it not benefit the lapsed, but it even does them harm. Not to have observed His judgment is to have provoked His anger, and also to think that the mercy of God must not first be entreated, and, in scorn of the Lord, to presume on His power. Saint Cyprian of Carthage, On The Lapsed 1 Jerem 17.5 2 Mt 10.33, Jn 5.22

Death And Faith

Tot persecutiones animus quotidie patitur, tot periculis pectus urgetur; et delectat hic inter diaboli gladios diu stare, cum magis concupiscendum sit et optandum ad Christum, subveniente velocius morte , properare, ipso instruente nos et dicente: Amen amen dico vobis quoniam vos plorabitis et plangetis, saeculum autem gaudebit; vos tristes eritis, sed tristitia vestra in laetitiam veniet. Quis non tristitia carere optet? quis non ad laetitiam venire festinet? Quando autem in laetitiam veniat nostra tristitia Dominus denuo ipse declarat dicens: Iterum videbo vos, et gaudebit cor vestrum, et gaudium vestrum nemo auferet a vobis. Cum ergo Christum videre gaudere sit, nec possit esse gaudium nostrum nisi cum viderimus Christum, quae caecitas animi quaeve dementia est amare pressuras et poenas et lacrymas mundi, et non festinare potius ad gaudium quod numquam possit auferri? Hoc autem fit, fratres dilectissimi, quia fides deest, quia nemo credit vera esse quae promittit Deus, qui verax est, cujus sermo credentibus aeternus et firmus est. Si tibi vir gravis et laudabilis aliquid polliceretur, haberes utique pollicenti fidem, nec te falli aut decipi ab eo crederes quem stare in sermonibus atque in actibus suis scires. Nunc Deus tecum loquitur; et tu mente incredula perfidus fluctuas! Deus tibi de hoc mundo recedenti immortafitatem atque aeternitatem pollicetur; et tu dubitas! Hoc est Deum omnino non nosse; hoc est Christum, credentium dominum et magistrum, peccato incredulitatis offendere; hoc est in Ecclesia constitutum, fidem in domo fidei non habere. Sanctus Cyprianus, Liber De Mortalitate, V-VI Source: Migne PL 4.585b-586b

So many blows the soul suffers daily, so many perils press on the heart, and yet it is our delight to keep standing here among the blades of the devil, when it should rather be our desire and wish to hasten to Christ by the aid of a quicker death, as He Himself instructs us, saying: 'Truly, truly, I say to you, that you shall weep and lament, but the world shall rejoice, and you shall be sorrowful, but your sorrow shall attain joy.' 1 Who would not desire to be free of sadness? Who would not hurry to attain to joy? But when our sadness shall attain joy, the Lord Himself again declares, saying: 'I will see you again, and your heart shall rejoice, and your joy no man shall take from you.' 2 Since, therefore, to see Christ is to be joyful, and we cannot be joyful until we shall see Christ, what blindness of mind or madness is it to love the afflictions and punishments and tears of the world, and not rather hurry to the joy which can never be taken away. But this is so, beloved brethren, because of a lack of faith, because no one believes that the things which God promises are true, He who is true, whose word to the faithful is eternal and immoveable. If a sincere and admirable man should promise you anything, you would certainly have faith in him who promises, and you would not believe that you would be cheated and deceived by him whom you knew to be steadfast in his words and deeds. Now God is speaking with you, and do you faithlessly waver in your unbelieving mind? God promises to you immortality and eternity on your withdrawal from this world, and do you doubt? This is not to know God at all. This is to offend Christ, the Lord and teacher of believers, with the sin of incredulity. This is for one established in the Church not to have faith in the house of faith. Saint Cyprian of Carthage, On The Mortality, 5-6 1 Jn 16.20 2 Jn 16.22

Daily Prayer And Grace

Post hic dicimus: Sanctificetur Nomen tuum. Non quod optemus Deo ut sanctificitur orationibus nostris, sed quod petamus ab eo ut nomen ejus sanctificetur in nobis. Ceterum a quo Deus sanctificetur, qui ipse sanctificat? Sed quia ipse dixit: Sancti estote, quoniam et ego sanctus sum, id petimus et rogamus, ut qui in baptismo sanctificati sumus, in eo quod esse coepimus perseveremus, et hoc quotidie deprecamur. Opus est enim nobis quotidiana sanctificatione, ut qui quotidie delinquimus, delicta nostra sanctificatione assidua repurgemus. Quae autem sit sanctificatio quae nobis de Dei dignatione confertur, Apostolus praedicat dicens: Neque fornicarii neque idolis servientes; neque adulteri, neque molles, neque masculorum a appetiores, neque fures, neque fraudatores, neque ebriosi, neque maledici, neque raptores regnum Dei. Et haec quidem fuistis, sed abluti estis, sed justificati estis, sed sanctificati estis in nomine Domini Jesu Christi, et in spiritu Dei nostri. Sanctificatos nos dicit in nomine Domini Jesu Christi et in spiritu Dei nostri. Haec sanctificatio ut in nobis permaneat oramus: et quia Dominus et judex noster sanato a se et justificato comminatur * jam non delinquere, ne quid deterius fiat, hanc orationibus precem facimus hoc diebus ac noctibus postulamus, ut sanctificatio et vivicatio quae de Dei gratia sumitur, ipsius protectione servetur Sanctus Cyprianus, De Oratione Dominica Source: Migne PL 4.526c-527b

After this we say, 'Hallowed be Your name.' 1 Not that we wish that God might be sanctified by our prayers, but we ask Him that His name may be sanctified in us. For by whom is God sanctified, since He Himself sanctifies? But because He says, 'Be holy, even as I am holy,' 2 we ask and entreat that we who in baptism were sanctified may persevere in that which we have begun to be, and this we pray for every day. For we need daily sanctification, that we who daily fall away may wash away our sins by continual sanctification. And what the sanctification is which is conferred upon us by the condescension of God, the Apostle declares, saying: 'Neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor those who lay with men, nor thieves, nor deceivers, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such indeed were you, but you are washed, but you are justified, but you are sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God.' 3 He says that we are sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God. We pray that this sanctification may remain in us, and because our Lord and our Judge warns the man who was healed and revived by Him to sin no more lest something worse befall him, we make this petition in our prayers day and night, that the sanctification and renewel which is received from the grace of God may be preserved by His protection. Saint Cyprian of Carthage, On The Lord's Prayer 1 Mt 6.9 2 Lev 20.7 1 Cor 6.9-11

Prayer And Bread

Procedente oratione postulamus et dicimus: Panem nostrum quotidianum da nobis hodie. Quod potest et spiritaliter et simpliciter intelligi, quia et uterque intellectus utilitate divina proficit ad salutem. Nam panis vitae Christus est, et panis hic omnium non est, sed noster est. Et quomodo dicimus Pater noster, quia intelligentium et credentium pater est, sic et panem nostrum vocamus, quia Christus eorum qui corpus ejus contingunt panis est. Hunc autem panem dari nobis quotidie postulamus, ne qui in Christo sumus et Eucharistiam quotidie ad cibum salutis accipimus, interecedente aliquo graviore delicto, dum abstenti et non communicantes a coelesti pane prohibemur, a Christi corpore separemur, ipso praedicante et monete: Ego sum panis vitae qui de coelo descendi. Si quis ederit de meo pane, vivet in aeternum. Panis autem quem ergo dedero caro mea est pro saeculi vita. Quando ergo dicit in aeternum vivere si quis ederit de ejus pane, ut manifestum est eos vivere qui corpus ejus attingunt et Eucharistiam jure communicationis accipiunt, ita contra timendum est et orandum ne, dum quis abstentus separatur a Chrsiti corpore, procul remaneat a salute, comminante ipso et dicente: Nisi ederitis carnem Filii hominis et biberitis sanguinem ejus, non habebitis vitam in vobis. Et ideo panem nostrum, id est Christum, dari nobis quotidie petimus, ut, qui in Christo manemus et vivimus, a sanctificatione ejus et corpore non recedamus. Sanctus Cyprianus, De Oratione Dominica Source: Migne PL 4.531a-532b

As the prayer proceeds, we ask and say, 'Give us this day our daily bread.' 1 And this may be understood both spiritually and simply, because either way of understanding is divinely useful for salvation. For Christ is the bread of life, and this bread does not belong to all men, but it is ours. And as we say, 'Our Father,' because He is the Father of those who understand and believe, so we call it 'our bread,' because Christ is the bread of those who are joined with His body. And we ask that this bread should be given to us daily, lest we who are in Christ and daily receive the Eucharist for the food of salvation, by the interposition of some grave sin, are prevented, while abstaining and not communicating, from partaking of the heavenly bread and are separated from Christ's body, as He Himself predicts, and warns: 'I am the bread of life which came down from heaven. If any man eat of my bread, he shall live forever. The bread which I will give is my flesh, for the life of the world.' 2 When, therefore, He says that whoever shall eat of His bread shall live forever, so it is manifest that they live who partake of His body and receive the Eucharist by the right of communion are living, and thus, on the other hand, we must fear and pray lest any one, while abstaining and being separate from Christ's body should remain far from salvation, as He Himself warns, saying: 'Unless you eat the flesh of the Son of man, and drink His blood, you shall not have life in you.' 3 And therefore we ask that our bread, that is, Christ, may be given to us daily, that we who remain and live in Christ may not depart from His sanctification and body. Saint Cyprian of Carthage, Treatise On The Lord's Prayer 1 Mt 6.11 2 Jn 6.51-52 3 Jn 6.54

Mercy And Prayer

Remedia propitiando Deo ipsius Dei verbis data sunt, quid deberent facere peccantes magisteria divina docuerunt, operationibus iustis Deo satisfieri, misericordiae meritis peccata purgari. Et apud Salomonem legimus: Conclude eleemosynam in corde pauperis , et haec pro te exorabit ab omni malo. Et iterum: Qui obturat aures ne audiat imbecillum, et ipse invocabit Deum, et non erit qui exaudiat eum. Neque enim promereri misericordiam Domini poterit qui misericors ipse non fuerit, aut impetrabit de divina pietate aliquid in precibus qui ad precem pauperis non fuerit humanus. Quod item in Psalmis Spiritus sanctus declarat et probat dicens: Beatus qui intelligit super egenum et pauperem, in die mala liberabit eum Dominus. Quorum praeceptorum memor Daniel, cum rex Nabuchodonosor adverso somnio territus aestuaret, pro avertendis malis ad divinam opem impetrandam remedium dedit dicens: Propterea, rex, consilium meum placeat tibi, et peccata tua eleemosynis redime et iniustitias tuas miserationibus pauperum, et erit Deus parcens peccatis tuis. Cui rex non obtemperans, adversa quae viderat et infesta perpessus est: quae evadere et vitare potuisset, si peccata sua eleemosynis redemisset. Raphael quoque angelus paria testatur, et ut eleemosyna libenter ac largiter fiat hortatur dicens: Bona est oratio cum ieiunio et eleemosyna: quia eleemosyna a morte liberat, et ipsa purgat peccata. Ostendit orationes nostras ac ieiunia minus posse nisi eleemosynis adiuventur, deprecationes solas parum ad impetrandum valere, nisi factorum et operum accessione satientur. Revelat Angelus et manifestat et firmat eleemosynis petitiones nostras efficaces fieri, eleemosynis vitam de periculis redimi, eleemosynis animas a morte liberari. Sanctus Cyprianus, De Opere et Eleemosynis Source:Migne PL 4.605c-606b

The remedies for propitiating God are given in the words of God Himself; the Divine instructions teaching what sinners should do, that God is satisfied by righteous works, that sins are cleansed with the merits of mercy. In Solomon we read: 'Close up alms in the heart of the poor and these shall intercede for you from all evil.' 1 And again: 'He who blocks up his ears that he not hear the weak, he also shall call on God and there will be no one to hear him.' 2 For he shall not be worthy of the mercy of the Lord, who has not been merciful, nor shall he acquire anything from the Divine piety in his prayers who has not been humane to the prayer of the poor. Which same thing the Holy Spirit declares and proves in the Psalms, saying: 'Blessed is he who has understanding of the poor and needy; the Lord will deliver him on the day of evil.' 3 Mindful of which precepts, Daniel, when king Nebuchodonosor was troubled by an adverse dream, gave, for the averting of evils, a remedy to obtain the Divine aid, saying, 'On account of which, O king, let my counsel be pleasing to you, and redeem your sins by alms, and your unrighteousness by mercy to the poor, and God will pardon your sins.' 4 And as the king did not attend to him, he was afflicted with the misfortunes and adversities he had seen and which he would have escaped and avoided had he redeemed his sins by alms. The angel Raphael also witnesses the like and exhorts that alms should be gladly and liberally given, saying: 'Prayer is good with fasting and alms; because alms deliver from death and wash away sins.' 5 He shows that our prayers and fasting are diminished unless with the aid of alms, that petitions alone have little strength to gain what they entreat unless supported by the addition of deeds and works. The angel reveals and manifests and confirms that our petitions become effective by alms, that by alms life is redeemed from dangers, that by alms souls are delivered from death. Saint Cyprian of Carthage, Treatise On Works And Alms. 1 Sirach 22.12 2 Proverbs 21.13 3 Ps 40.2 4 Dan 4.27 5 Tobit 12.8-9

Trials And Crowns

Gaudere nos et exultare voluit in persecutionibus Dominus, quia quando persecutiones fiunt, tunc dantar coronae; tunc probantur milites Dei, tunc martyribus patent coeli. Neque enim sic nomen militiae dedimus, ut pacem tantummodo cogitare, et detrectare, et recusare militiam debeamus, quando in ipsa militia primus ambulaverit Dominus, humilitatis et tolerantiae et passionis magister, ut quod fieri docuit, prior faceret, et quod pati hortatur, prior pro nobis ipse pateretur. Sit ante oculos, fratres dilectissimi, quod qui omne judicium a Patre solus accepit, et qui venturus est et judicaturus, jam judicii sui et cognitionis futurae sententiam protulerit; praenuncians et contestans, confessurum se coram patre suo consitentes, et negaturum negantes. Si mortem possemus evadere, a merito mortem timeremus. Porro autem cum mortalem mori necesse sit, amplectamur occasionem de Divina promissione  dignatione venientem, et fungamur exitu mortis cum praemio immortalitatis; nec vereamur occidi, quos constet quando occidimur, coronari. Nec quisquam, fratres dilectissimi, cum populum nostrum fugari conspexerit metu persecutionis et spargi, conturbetur, quod collectam fraternitatem non videat, nec tractantes Episcopos audiat. Simul tunc omnes esse non possunt, quibus occidere non licet, sed occidi necesse est. Ubicunque in illis diebus unusquisque fratrum fuerit a grege interim necessitate temporis corpore non spiritu separatus, non moveatur ad fugae illius horrorem, nec recedens et latens deserti loci solitudine terreatur. Solus non est, cui Christus in fuga comes est. Solus non est qui templum Dei servans, ubicunque fuerit, sine Deo non est. Et si fugientem in solitudine ac montibus latro oppresserit, fera invaserit, fames aut sitis aut frigus afflixerit, vel per maria praecipiti navigatione properantem tempestas, ac procella submerserit: Spectat militem suum Christus ubicunque pugnantem, et persecutionis causa pro nominis sui honore morienti praemium reddit, quod daturum se  in resurrectione promisit. Nec minor est martyrii gloria, non publice et inter multos perisse, cum pereundi causa fit propter Christum perire. Sufficit ad testimonium Martyrii sui, testis ille est qui probat martyres et coronat. Sanctus Cyprianus, Epistola LVI Ad Thibaritanos, De Exhortatione Martyrii Source: Migne PL 4.351c-353a

The Lord wished that we should rejoice and leap for joy in persecutions, because, when persecutions come, then crowns of faith are given, then the soldiers of God are proved, then the heavens open for martyrs. Indeed we have not mentioned the name of military service that we should think only on peace and draw back from and refuse service, when in this very service the Lord walked first, the teacher of humility and endurance and suffering, so that what He taught be done, He first did, and what He exhorts to suffer, He first suffered for us. Let it be before your eyes, beloved brethren, that He who alone has received all judgment from the Father, 1 and who will judge, has already declared the decree of His judgment and of His future recognition, foretelling and testifying that He will confess those before His Father who confess Him, and will deny those who deny Him. 2 If we were able to escape death, with reason we might fear death. However, since it is necessary that a mortal man should die, let us embrace the occasion that comes by the Divine promise and condescension, and perform the ending of death with the reward of immortality; let us not fear to be slain, when it is certain that we are slain to be crowned. Nor let any one, beloved brethren, when he sees our people fleeing and scattered by the fear of persecution, be disturbed at not seeing the brotherhood gathered together, and not hearing the bishops speaking. Not all are able to be there, those who may not kill but who must be killed. Wherever, in those days, one of the brethren is separated from the flock for a time, by the necessity of the time, in body, not in spirit, let him not be shaken at the terror of that flight; nor, if he is withdraw and concealed, let him be perturbed by the solitude of a wilderness. He is not alone whose companion in flight is Christ; he is not alone who guards the temple of God; wherever he is, he is not without God. And if a fugitive in the wilds assault you, or a bandit in the mountains, or if a wild beast should attack you, or if hunger, or thirst or cold should distress you, or the tempest and the storm should overwhelm you hastening on a swift voyage over the seas, Christ everywhere looks on His soldier fighting, and on account of persecution, for the honour of His name, gives a reward to him when he dies, as He has promised that He will give in the resurrection. Nor is the glory of martyrdom less because a man has not perished publicly and before many, since the cause of perishing is to perish for Christ. Sufficient testimony for his martyrdom is He who proves martyrs and crowns them. Saint Cyprian of Carthage, from Letter 55, To the People of Thibaris, Exhorting Martyrdom. 1 Jn 5.22  2 Mt 10.33

An Absence Of Priests

Sed nec in illo, fratres dilectissimi, aliqua potest aut religionis, aut fidei jactura sentiri, quod illic nunc sacerdotibus Dei datur offerendi et celebrandi sacrificia divina. Celebratis imo atque offertis sacrificium Deo et pretiosum pariter et gloriosum, et plurimum vobis ad retributionem praemiorum coelestium; cum scriptura divina loquatur et dicat: Sacrificium contribulatus, cor contritum et humiliatum Deus non despicit. Hoc vos sacrificium Deo offertis, hoc sacrificium sine intermissione die ac nocte celebratis, hostiae facti Deo, et vosmetipsos sanctas atque immaculatas victimas exhibentes, sicut Apostolus adhortatur et dicit: Oro ergo vos fratres per misericordiam Dei, ut constituatis  corpora vestra hostiam vivam, sanctam, placentem Deo; nec configuremini seculo huic, sed transformamini in renovatione sensus, ad probandum quae sit voluntas Dei  bona et placens, et perfecta. Hoc est enim quod praecipue Deo placeat: hoc est, in quo majoribus meritis ad promerendam voluntatem Dei opera nostra proveniant: hoc est, quod solum Domino de beneficiis ejus grandibus et salutaribus fidei ac devotionis nostrae obsequia retribuant, praedicante in Psalmis et contestante Spiritu sancto: Quid retribuam, inquit,  Domino pro omnibus quae tribuit mihi? Calicem salutaris accipiam, et nomen Domini invocabo. Pretiosa in conspectu Domini mors justorum ejus. Quis non libenter et promte calicem salutis accipiat? Quis non appetat gaudibundus et laetus, in quo aliquid et ipse Domino suo retribuat? Quis non pretiosam in conspectu Domini mortem fortiter et constanter excipiat; placiturus ejus oculis, qui nos in congressione nominis sui desuper spectans, volentes comprobat, adjuvat dimicantes, vincentes coronat, retributione bonitatis ac pietatis paternae remunerans in nobis quidquid ipse praestitit, et honorans quod ipse perfecit? Sanctus Cyprianus, Epistola LXXVII Ad Nemesianum et Caeteros Martyras in Metallo Constitutos Source: Migne PL 4.417a-418a

But not in that, beloved brethren, can there be felt any loss of either religion or faith, because now there is no opportunity for God's priests to celebrate the divine sacrifices; rather you celebrate and offer a sacrifice to God equally precious and glorious, and which will greatly profit you in the giving of heavenly rewards, since the sacred Scripture speaks, saying, 'The sacrifice of God is a broken spirit; a contrite and humbled heart God does not despise.' 1 You offer this sacrifice to God; you celebrate this sacrifice without pause day and night, being made victims to God, and exhibiting yourselves as holy and unspotted offerings, as the Apostle exhorts and says, 'I beseech you, brethren, by the mercy of God, that you present your bodies as a living sacrifice, holy, acceptable to God. Do not conform to this world, but be transformed in the renewal of your mind, that you know what is the good and acceptable and perfect will of God.' 2 For this is that which is especially pleasing to God; this is that in which our works attain to the earning of God's good will with greater rewards; this is that which alone the obedience of our faith and devotion can return to the Lord for His great and saving benefits, as in the Psalms the Holy Spirit declares and witnesses: 'What shall I return,' He says, 'to the Lord for all His benefits to me? I will take up the cup of salvation, and I will invoke the name of the Lord. Precious in the sight of the Lord is the death of His righteous ones.'3 Who would not gladly and readily receive the cup of salvation? Who would not with joy and gladness desire that by which he himself may return something to His Lord? Who would not bravely and without flinching receive a death precious in the sight of the Lord, to please His eyes, who, looking down from above on us who are placed in the conflict for His name, approves the willing, assists those who struggle, and crowns the conquering with the recompense of patience, goodness, and affection, rewarding in us whatever He has given, and honouring what He has accomplished? Saint Cyprian of Carthage, from Letter 76, to Nemesianus and the Other Martyrs in the Mines 1 Ps 50.18 2 Rom 12.1, Phil 3.21 3 Ps 115.12, 13,15

Blessings of the Living And The Dead

Beati satis qui, ex vobis per haec gloriarum vestigia commeantes, jam de saeculo recesserunt, confectoque itinere virtutis ac fidei, ad complexum et osculum Domini, Domino ipso gaudente, venerunt. Sed et vestra non minor gloria, qui adhuc in certamine constituti et comitum glorias secuturi, pugnam diu geritis, immotaque et inconcussa fide stabiles quotidie spectaculum Deo vestris virtutibus exhibetis. Quo longior vestra pugna, hoc corona sublimior. Agon unus, sed multiplici praeliroum numerositate congestus. Famem vincitis et sitim spernitis, et squalorem carceris ac receptaculi poenalis horrorem roboris vigore calcatis. Poena illic subigitur, cruciatus obteritur, nec mors metuitur, sed optatur; quae scilicet immortalitatis praemio vincitur, ut vitae aeternitate qui vicerit coronetur. Qui nunc in vobis animus, quam sublime, quam capax pectus, ubi talia et tanta volvuntur, ubi non nisi Dei praecepta et Christi praemia cogitantur. Voluntas est illic tantum Dei; et in carne adhuc licet vobis positis, vita jam vivitur non praesentis saeculi, sed futuri. Sanctus Cyprianus, Epistola XV, Ad Moysen et Maximum et Caeteros Confessores Source: Migne PL 4.267a-268a

Abundantly blessed are they who, from you, passing along these footprints of glory, have already departed the world, and have completed the journey of virtue and faith unto the embrace and the kiss of the Lord, to the joy of the Lord Himself. But your glory is not less, who are yet engaged in the struggle, and, about to follow the glories of your friends, are long engaged in battle, and standing firm in an unmoved and unshaken faith, daily exhibit your virtues as a spectacle to God. The longer your combat, the greater the crown. The contest is one, but it is crowded with a multitude of trials. You conquer hunger and you despise thirst, and the squalor of prison and the horror of the place of punishment you tread under foot by the vigour of your courage. Punishment is there subdued, torture is crushed, nor is death feared but desired, since it is conquered by the reward of immortality, so that he who has conquered is crowned with eternal life. What now must be in your soul, how elevated, how large the heart, when such and so great things are considered, when nothing but the precepts of God and the rewards of Christ are meditated. Only there is the will God's will, and though you remain placed in the flesh, now you do not live the life of the present world, but of the future. Saint Cyprian of Carthage, from Letter 15, To Moses, Maximus and other Confessors