Part 24 (1/2)

The many cases of apostasy in the Decian persecution shocked the Church inexpressibly. In peace discipline had been relaxed and Christian zeal had grown weak. The same phenomena appeared in the next great persecution, under Diocletian, after a long period of peace. _De Lapsis_ was written in the spring of 251, just after the end of the severity of the Decian persecution and Cyprians return to Carthage. Text in part in Kirch, nn. 227 _ff._

Ch. 8. From some, alas, all these things have fallen away, and have pa.s.sed from memory. They indeed did not even wait, that, having been apprehended, they should go up, or, having been interrogated, they might deny. Many were conquered before the battle, prostrated without an attack. Nor did they even leave it to be said for them that they seemed to sacrifice to idols unwillingly. They ran to the forum of their own accord; freely they hastened to death, as if they had formerly wished it, as if they would embrace an opportunity now given which they had always desired. How many were put off by the magistrates at that time, when evening was coming on!

How many even asked that their destruction might not be delayed! What violence can such a one plead, how can he purge his crime, when it was he himself who rather used force that he might perish? When they came voluntarily to the capitolwhen they freely approached to the obedience of the terrible wickednessdid not their tread falter, did not their sight darken, their hearts tremble, their arms fall helplessly down, their senses become dull, their tongues cleave to their mouths, their speech fail? Could the servant of G.o.d stand there, he who had already renounced the devil and the world, and speak and renounce Christ? Was not that altar, whither he drew near to die, to him a funeral pile? Ought he not to shudder at, and flee from, the altar of the devil, which he had seen to smoke and to be redolent of a foul stench, as it were, a funeral and sepulchre of his life? Why bring with you, O wretched man, a sacrifice?

Why immolate a victim? You yourself have come to the altar an offering, yourself a victim; there you have immolated your salvation, your hope; there you have burned up your faith in those deadly fires.

Ch. 9. But to many their own destruction was not sufficient. With mutual exhortations the people were urged to their ruin; death was pledged by turns in the deadly cup. And that nothing might be wanting to aggravate the crime, infants, also, in the arms of their parents, being either carried or conducted, lost, while yet little ones, what in the very beginning of their nativity they had gained. Will not they, when the day of judgment comes, say: We have done nothing; nor have we forsaken the Lords bread and cup to hasten freely to a profane contract.

Ch. 10. Nor is there, alas, any just and weighty reason which excuses such a crime. Ones country was to be left, and loss of ones estate was to be suffered. Yet to whom that is born and dies is there not a necessity at some time to leave his country and to suffer loss of his estate? But let not Christ be forsaken, so that the loss of salvation and of an eternal home should be feared.

(_e_) Cyprian, _De Lapsis_, 28. (MSL, 4:501.)

Those who did not actually sacrifice in the tests that were applied to Christians, but by bribery had procured certificates that they had sacrificed, were known as _libellatici_. It was to the credit of the Christian moral feeling that this subterfuge was not admitted.

Nor let those persons flatter themselves that they need repent the less who, although they have not polluted their hands with abominable sacrifices, yet have defiled their consciences with certificates. That profession of one who denies is the testimony of a Christian disowning what he has been. He says he has done what another has actually committed, and although it is written, Ye cannot serve two masters [Matt. 6:24], he has served an earthly master in that he has obeyed his edict; he has been more obedient to human authority than to G.o.d.

(_f_) _A Libellus._ From a papyrus found at Fayum.

The text may be found in Kirch, n. 207. This is the actual certificate which a man suspected of being a Christian obtained from the commission appointed to carry out the edict of persecution. It has been preserved these many centuries in the dry Egyptian climate, and is with some others, which are less perfect, among the most interesting relics of the ancient Church.

Presented to the Commission for the Sacrifices in the village of Alexander Island, by Aurelius Diogenes, the son of Satabus, of the village of Alexander Island, about seventy-two years of age, with a scar on the right eyebrow.

I have at other times always offered to the G.o.ds as well as also now in your presence, and according to the regulations have offered, sacrificed, and partaken of the sacrificial meal; and I pray you to attest this.

Farewell. I, Aurelius Diogenes, have presented this.

[In a second hand.]

I, Aurelius Syrus, testify as being present that Diogenes sacrificed with us.

[First hand.]

First year of the Emperor Csar Gaius Messius Quintus Traja.n.u.s Decius, pious, happy, Augustus, 2d day of Epiphus. [June 25, 250.]

(_g_) Cyprian, _Epistula 80_ (=82). (MSL, 4:442.)

The date of this epistle is 257-258, at the outbreak of the Valerian persecution, a revival of the Decian. It was therefore shortly before Cyprians death.

Cyprian to his brother Successus, greeting. The reason why I write to you at once, dearest brother, is that all the clergy are placed in the heat of the contest and are unable in any way to depart hence, for all of them are prepared, in accordance with the devotion of their mind, for divine and heavenly glory. But you should know that those have come back whom I sent to Rome to find out and bring us the truth concerning what had in any manner been decreed respecting us. For many, various, and uncertain things are currently reported. But the truth concerning them is as follows: Valerian has sent a rescript to the Senate, to the effect that bishops, presbyters, and deacons should be immediately punished; but that senators, men of rank, and Roman knights should lose their dignity and be deprived of their property; and if, when their property has been taken away, they should persist in being Christians, that they should then also lose their heads; but that matrons should be deprived of their property and banished.