Letters 1.1–7.1

Cyprian to the presbyters and deacons and the people living at Furni, greeting. My colleagues who were present and our fellow presbyters who were sitting with us and I were deeply disturbed, dearest brothers, when we learned that our brother Geminius Victor, on departing this world, named the presbyter Geminius Faustinus as guardian in his will, although it was long ago decreed in a council of bishops that no one should appoint any of the clergy and ministers of God as guardian or trustee in his will, since every one of those honoured with the divine priesthood and appointed to the clerical ministry ought to serve only the altar and the sacrifices and to devote himself to prayers and supplications. For it is written: “No one serving as a soldier to God entangles himself in worldly troubles, so that he may please him to whom he has proved himself.” Since this was said of everyone, how much more ought those not to be entangled in worldly troubles and snares who, busied with divine and spiritual things, cannot withdraw from the church and give their time to earthly and worldly business! The pattern of this ordering and observance the Levites held before, in the Law: when the eleven tribes divided the land and shared out the possessions, the tribe of Levi, which was devoted to the temple and the altar and the divine ministries, received nothing from that share of the division; but while the others tilled the land, it tilled only the worship of God, and for its food and sustenance received from the eleven tribes tithes of the crops that grew. All this was done by divine authority and arrangement, so that those who applied themselves to divine service might not be called away by anything, nor be compelled to think about or do worldly business. This principle and pattern is now kept among the clergy, so that those who are promoted by clerical ordination in the church of the Lord may not be called away in any respect from the divine ministry, nor be tied down by worldly troubles and business, but, receiving as it were tithes of the crops in the honour paid by the brothers who contribute, may not withdraw from the altar and the sacrifices, and may serve heavenly and spiritual things day and night.

Our predecessors the bishops, considering this devoutly and providing for it wholesomely, decreed that no brother on departing should name a cleric to guardianship or trusteeship, and that if anyone did so, no offering should be made for him and no sacrifice celebrated for his falling asleep. For he does not deserve to be named at the altar of God in the prayer of the priests who wished to call the priests and ministers away from the altar. And therefore, since Victor, against the rule lately given by the priests in council, dared to appoint the presbyter Geminius Faustinus as guardian, there is no ground for any offering to be made among you for his falling asleep or for any prayer to be said in his name in the church; so that the decree of the priests, made devoutly and of necessity, may be kept by us, and at the same time an example may be given to the other brothers, that no one call away to worldly trouble the priests and ministers of God who are devoted to his altar and church. For it will be possible to see to it that this is not done again in the case of clergy, if what has now been done is punished. I wish you, dearest brothers, good health always.

Cyprian to his brother Eucratius, greeting. Out of your love and our mutual respect, dearest brother, you thought I should be consulted about what I think of a certain actor who, living among you, still persists in the disgrace of that same art of his, and, as a master and teacher not of instructing boys but of ruining them, passes on to others too what he has wickedly learned: whether such a man ought to be in communion with us. I think it befits neither the divine majesty nor the discipline of the gospel that the modesty and honour of the church be defiled by so shameful and infamous a contagion. For since in the Law men are forbidden to put on women's clothing, and those who do so are judged accursed, how much greater a crime is it not only to take on women's garments but also, by the teaching of a shameless art, to express base, effeminate, and womanish gestures?

Nor let anyone excuse himself on the ground that he himself has left the theatre, while he still teaches this to others. For he cannot be regarded as having left off who puts substitutes in his place and supplies many replacements for himself alone, instructing and teaching, against God's ordinance, how a male is to be broken down into a female, how sex is to be changed by art, and how the devil, who defiles the divine handiwork, is to be pleased by the sins of a corrupted and unmanned body. But if such a man pleads want and the necessity of poverty, his need too can be relieved among the others who are supported by the church's provisions, provided he is content with plainer and innocent food and does not think he must be paid a salary to stop sinning, since in this it is not us but himself that he serves. Otherwise, whatever he gains from that source, what kind of gain is it that snatches people from the banquet of Abraham, Isaac, and Jacob and, after fattening them wickedly and ruinously in this world, leads them to the punishments of eternal hunger and thirst? And therefore, as far as you can, call him back from this depravity and disgrace to the way of innocence and to the hope of his life, so that he may be content with the church's allowance, more sparing indeed, but wholesome. And if the church there is not sufficient to provide food for those in need, he can transfer himself to us and receive here what he needs for food and clothing, and not teach deadly things to others outside the church, but himself learn saving things within the church. I wish you, dearest son, good health always.

Cyprian to his brother Rogatianus, greeting. My colleagues who were present and I were deeply and painfully disturbed, dearest brother, on reading your letter, in which you complained of your deacon, that, forgetful of your priestly station and unmindful of his own office and ministry, he has provoked you with his insults and injuries. You indeed have acted honourably toward us and with your customary humility in preferring to complain to us about him, although by the vigour of the episcopate and the authority of the chair you had the power to punish him at once, being sure that all of us your colleagues would welcome whatever you did by your priestly power against a deacon who insulted you. For you have divine precepts about such men, since the Lord God says in Deuteronomy: “And any man who acts in pride, so as not to listen to the priest or the judge, whoever he may be in those days, that man shall die; and all the people, when they hear, will fear, and will not act impiously even now.” And that we may know that this word of God went forth with his true and supreme majesty to honour and avenge his priests: when three of the ministers, Korah, Dathan, and Abiram, dared to be proud against the priest Aaron, to lift up their necks, and to make themselves equal to the priest set over them, they were swallowed and devoured by the opening of the earth and paid at once the penalty of their sacrilegious daring. Nor they alone; the other two hundred and fifty also, who were their companions in their daring, were consumed by fire breaking out from the Lord, so that it might be proved that the priests of God are avenged by him who makes priests. In the Book of Kingdoms too, when Samuel the priest was despised by the Jewish people because of his old age, as you are now, the Lord cried out in anger and said: “They have not despised you, but they have despised me.” And to avenge this he raised up Saul as king over them, to afflict them with grievous injuries and to trample and crush the proud people with every insult and penalty, so that the despised priest might be avenged of the proud people by divine vengeance.

Solomon too, speaking in the Holy Spirit, testifies and teaches what priestly authority and power are, saying: “With all your soul fear God, and hallow his priests”; and again: “Honour God with all your soul, and honour his priests.” Mindful of these precepts, the blessed apostle, as we read in the Acts of the Apostles, when it was said to him, “Do you thus assail the priest of God with abuse?”, answered and said: “I did not know, brothers, that he was the high priest; for it is written, You shall not speak evil of the ruler of your people.” Our Lord himself too, Jesus Christ, our King and Judge and God, kept honour toward the high priests and priests right up to the day of his passion, although they had kept neither the fear of God nor the knowledge of Christ. For when he had cleansed the leper, he said to him: “Go, show yourself to the priest, and offer the gift.” With that humility by which he taught us too to be humble, he still called him priest whom he knew to be sacrilegious. Likewise, at the very stroke of the passion, when he had received a blow and it was said to him, “Is that how you answer the high priest?”, he said nothing insulting against the person of the high priest, but rather defended his own innocence, saying: “If I have spoken evil, reprove the evil; but if well, why do you strike me?” All these things he did humbly and patiently so that we might have an example of humility and patience. He taught that true priests are to be honoured lawfully and fully, by showing himself such toward false priests.

Deacons, however, ought to remember that the Lord chose apostles, that is, bishops and leaders, whereas deacons were appointed by the apostles, after the Lord's ascension into heaven, as ministers of their episcopate and of the church. But if we can dare anything against God, who makes bishops, then deacons, by whom they are made, can dare things against us. And therefore the deacon of whom you write must do penance for his audacity, so as to acknowledge the honour of the priest and make satisfaction with full humility to the bishop set over him. For these are the beginnings of heretics and the origins and attempts of evil-minded schismatics: to please themselves and to despise the one set over them with swollen pride. So men depart from the church; so a profane altar is set up outside; so there is rebellion against the peace of Christ and the ordinance and unity of God. But if he provokes and exasperates you further with his insults, you will exercise against him the power of your office, so as either to depose him or to exclude him from communion. For if the apostle Paul, writing to Timothy, said, “Let no one despise your youth,” how much more must your colleagues say to you, “Let no one despise your old age.” And since you have written that a certain man has joined himself to that deacon of yours and shares his pride and audacity, you may either restrain or exclude him too, and any others who may appear of the same kind and act against the priest of God. Only we urge and advise that they rather recognize that they have sinned and make satisfaction, and allow us to keep to our purpose; for we would much rather and more earnestly overcome the insults and injuries of individuals by merciful patience than punish them by priestly licence. I wish you, dearest brother, good health always.

Cyprian, Caecilius, Victor, Sedatus, and Tertullus, with the presbyters who were present, to their brother Pomponius, greeting. We have read your letter, dearest brother, which you sent by our brother Paconius, asking and desiring that we should write back to you what we think about those virgins who, after once resolving to keep their state continently and firmly, were afterwards discovered to have stayed in the same bed together with men, one of whom is a deacon; and yet the same women, who have confessed that they slept with men, declare that they are intact. Since you have asked our advice on this matter, know that we do not depart from the gospel and apostolic traditions, but always counsel our brothers and sisters steadfastly and firmly and keep the church's discipline by every way of profit and salvation, since the Lord speaks and says: “And I will give you shepherds after my heart, and they will feed you, feeding with discipline.” And again it is written: “He who casts away discipline is unhappy”; and in the psalms too the Holy Spirit instructs us, saying: “Keep hold of discipline, lest the Lord be angry and you perish from the right way, when his anger is quickly kindled against you.”

In the first place, then, dearest brother, both leaders and people must labour for nothing else than that we who fear God should keep the divine precepts with every observance of discipline, and not allow our brothers to go astray and live as they please and for their own indulgence, but faithfully counsel each one toward life; and not allow virgins to live with men, I do not say to sleep together, but not even to live together, since both the weak sex and an age still slippery ought to be curbed and ruled by us in all things, so that no opportunity to do harm may be given to the devil, who lies in wait and longs to rage, since the apostle too says: “Give no place to the devil.” The ship must be watchfully freed from dangerous places, so that it is not broken among the reefs and rocks. The baggage must be quickly got out of the fire before it is burned up by the flames coming upon it. No one is safe for long who is near to danger. Nor will a servant of God be able to escape the devil if he has entangled himself in the devil's snares. We must intervene quickly with such people while they can still be separated innocent, because afterwards they will not be able to be parted by our intervention. Indeed, we see what grievous falls of many come from this, and with the deepest grief of heart we behold very many virgins corrupted by such unlawful and dangerous unions. If they have faithfully dedicated themselves to Christ, let them persevere modest and chaste without any gossip, and thus, strong and steadfast, await the reward of virginity; but if they will not or cannot persevere, it is better that they marry than that they fall into the fire by their sins. Certainly let them give no offence to the brothers or sisters, since it is written: “If food makes my brother stumble, I will not eat meat for ever, lest I make my brother stumble.”

Nor let any woman think she can defend herself by the excuse that it can be examined and proved whether she is a virgin, since both the hands and the eyes of midwives are often deceived; so that even if a virgin is found intact in that part in which a woman can be, she may nonetheless have sinned in some other part of the body, which can be corrupted and yet cannot be examined. Certainly the very lying together, the very embracing, the very talking together and kissing, and the shameful and foul sleeping of two lying side by side, how much disgrace and guilt does it confess! If a husband coming upon them sees his betrothed lying with another, is he not indignant and does he not rage, and perhaps in the pain of jealousy take even a sword in his hands? What of Christ, our Lord and Judge, when he sees his virgin, dedicated to him and destined for his holiness, lying with another? How indignant and angry he is, and what penalties he threatens against such impure unions! That every one of the brothers may escape his spiritual sword and the coming day of judgement, we ought to provide and labour with all our counsel. And while all without exception must keep discipline, it is much more right that leaders and deacons take care of this, who should provide an example and pattern to others by their way of life and conduct. For how can they preside over purity and continence if corruptions begin from them and lessons in vice proceed from them?

And therefore you acted wisely and with vigour, dearest brother, in excluding from communion the deacon who often stayed with a virgin, and also the others who had been accustomed to sleep with virgins. If they do penance for this unlawful lying together and have withdrawn from one another, let the virgins meanwhile be carefully examined by midwives, and if they are found to be virgins, let them receive communion and be admitted to the church, yet with this warning: that if afterwards they return to the same men, or live together with them in one house and under the same roof, they will be cast out with a heavier censure and will not easily be received into the church afterwards. But if any of them is found to have been corrupted, let her do full penance, for she who has committed this crime is an adulteress not against a husband but against Christ; and therefore, after a just period has been judged, and confession has been made, let her return to the church. But if they obstinately persist and do not separate from one another, let them know that with this shameless obstinacy of theirs they can never be admitted by us into the church, lest by their sins they begin to set an example to others for their ruin. Nor let them think that they have any account of life or salvation if they refuse to obey the bishops and priests, since in Deuteronomy the Lord God says: “And any man who acts with pride, so as not to listen to the priest or the judge, whoever he may be in those days, that man shall die; and all the people, when they hear, will fear, and will not act impiously even now.” God commanded that those who did not obey his priests be put to death; he appointed a time of his judgement for the disobedient. And then indeed they were slain with the sword, while circumcision of the flesh still remained; but now, since spiritual circumcision has begun among the faithful servants of God, the proud and contumacious are slain with the spiritual sword, when they are cast out of the church. For they cannot live outside, since the house of God is one and there can be salvation for no one except in the church. And that the undisciplined perish while they do not listen to or obey wholesome precepts, the divine Scripture testifies, which says: “The undisciplined man does not love the one who corrects him. But those who hate reproofs will be consumed shamefully.”

So, dearest brother, that the undisciplined may not be consumed and perish, strive to rule the brotherhood as far as you can with wholesome counsels and to counsel each one toward his salvation. Narrow and strait is the way by which we enter into life, but high and great is the reward when we arrive at glory. Let those who have once made themselves eunuchs for the kingdom of heaven please God in all things, and not … priests of God, or through the church offer themselves as a stumbling block to the brothers. And if for the present they seem to be saddened by us, let us nonetheless admonish them with wholesome persuasion, knowing that the apostle too said: “Have I then become your enemy by telling you the truth?” If they obey, it is most welcome to us: we have made them stand firm unto salvation by the grace of our word. But if some of the perverse will not obey, then, according to the same apostle, who says, “If I were pleasing men, I would not be the servant of Christ,” if we cannot persuade some to make themselves pleasing to Christ, let us at least, for our part, please Christ our Lord and God by keeping his precepts. I wish you, dearest and most longed-for brother, good health in the Lord always.

Cyprian to the presbyters and deacons, his dearest brothers, greeting. I greet you, safe by the grace of God, dearest brothers, glad to have learned that all is well with regard to your safety too. And since the circumstances of my situation do not now permit me to be present, I ask you, by your faith and devotion, to discharge there both your own duties and mine, so that nothing may be lacking either in discipline or in diligence. As for supplying funds, whether to those who, having confessed the Lord with glorious voice, are held in prison, or to those who are poor and in need and yet persevere in the Lord, I ask that nothing be lacking, since the whole small sum that was collected has been distributed there among the clergy for such emergencies, so that more of them might have the means to work for the needs and distresses of each one.

I also ask that your skill and care be not lacking in securing quiet. For although the brothers, out of their love, are eager to meet and visit the good confessors whom the divine favour has already made illustrious by glorious beginnings, I think this should be done cautiously, and not in crowds or by a large number gathered at once, lest by this very thing ill will be stirred up and access to go in be denied, and while in our insatiable desire we want much, we lose everything. Take counsel therefore and see to it that this can be done more safely with moderation, so that the presbyters also who offer there among the confessors should take turns one at a time, each with one deacon, because the change of persons and the alternation of visitors lessens ill will. For in all things, gentle and humble as befits servants of God, we ought to accommodate ourselves to the times, to look out for quiet, and to provide for the people. I wish you, dearest and most longed-for brothers, good health always, and that you remember us. Greet the whole brotherhood. The deacon greets you, and those who are with me greet you. Farewell.

Cyprian to Sergius and Rogatianus and the other confessors, everlasting greeting in God. I greet you, dearest brothers, wishing that I too might enjoy the sight of you, if the circumstances of my situation allowed me to come to you. For what could happen to me more desirable or more joyful than to cling to you now, so that you might embrace me with those hands which, pure and innocent and keeping faith with the Lord, have rejected sacrilegious services? What more delightful and more sublime than now to kiss your lips, which have confessed the Lord with glorious voice, and to be seen in person by your eyes, which, having despised the world, have proved worthy to look upon God? But since I am not given the opportunity to share in this joy, I send this letter in my place to your ears and eyes, in which I congratulate you and likewise exhort you to persevere strong and steadfast in the confession of heavenly glory, and, having entered on the way of the Lord's favour, to press on with spiritual strength to receive the crown, having as protector and guide the Lord, who said: “And behold, I am with you all days until the consummation of the world.” O blessed prison, which your presence has made illustrious! O blessed prison, which sends men of God to heaven! O darkness brighter than the sun itself and clearer than this light of the world, where now the temples of God and your members, hallowed by divine confessions, are placed!

Let nothing now occupy your hearts and minds but the divine precepts and heavenly commands, by which the Holy Spirit has always encouraged us to endure suffering. Let no one think of death, but of immortality; not of temporary punishment, but of everlasting glory; since it is written: “Precious in the sight of God is the death of his righteous ones.” And again: “A troubled spirit is a sacrifice to God; a contrite and humbled heart God does not despise.” And again, where the divine Scripture speaks of the torments that consecrate the martyrs of God and sanctify them by the very testing of suffering: “And though in the sight of men they have suffered torments, their hope is full of immortality; and having been troubled a little, they will be greatly rewarded, because God tested them and found them worthy of himself. As gold in the furnace he proved them, and as a whole burnt offering he accepted them; and in their time there will be regard for them. They will judge nations and rule over peoples, and their Lord will reign for ever.” When therefore you consider that you will judge and reign with Christ the Lord, you must exult and trample on present torments in the joy of what is to come, knowing that it was so ordained from the beginning of the world that righteousness should toil here in the conflict of this age; since at the very first origin the righteous Abel is slain, and after him all the righteous, and the prophets and apostles who were sent. To all of these the Lord too set an example in himself, teaching that none come to his kingdom except those who have followed him by his way, saying: “He who loves his life in this world will lose it, and he who hates his life in this world will keep it for eternal life.” And again: “Do not fear those who kill the body but cannot kill the soul; rather fear him who can kill both soul and body in Gehenna.” Paul also exhorts us that we who desire to come to the Lord's promises ought to imitate the Lord in all things. “We are,” he says, “children of God; and if children, heirs of God and fellow heirs with Christ, provided we suffer with him, that we may also be glorified with him.” He also added a comparison of the present time and the future glory, saying: “The sufferings of this time are not worthy to be compared with the glory that is to come, which will be revealed in us.” Thinking of the splendour of this glory, we ought to endure all distresses and persecutions, because, though the distresses of the righteous are many, yet those who trust in God are delivered out of them all.

Blessed too are the women who are with you, placed in the same glory of confession, who, holding fast the Lord's faith and stronger than their sex, are not only themselves near the crown, but have also given other women an example by their constancy. And that nothing might be lacking to the glory of your number, so that every sex and age might be with you in honour, the divine favour has joined boys also to you in a glorious confession, presenting to us something like what Ananias, Azarias, and Misael, those illustrious youths, once did: when they were shut in the furnace, the fires gave way and the flames gave refreshment, the Lord being present with them and proving that the burning of Gehenna could do nothing against his confessors and martyrs, but that those who believed in God would always continue unharmed and safe in all things. And I ask you, by your devotion, to consider more carefully what faith those youths had, which was able to merit God's favour more fully. For, ready for everything, as we all ought to be, they said to the king: “King Nebuchadnezzar, we have no need to answer you concerning this word. For the God whom we serve is able to rescue us from the furnace of burning fire, and he will deliver us out of your hands, O king. And if not, let it be known to you that we do not serve your gods and do not worship the golden image that you have set up.” Although they believed, and knew that because of their faith they could be delivered even from the present punishment, they nevertheless would not boast of this or claim it for themselves, saying, “And if not,” so that the strength of their confession might not be less without the testimony of suffering. They added that God can do all things, but that they did not rely on this, so as to wish to be delivered at present; rather they thought of that glory of everlasting freedom and security.

Holding fast this faith ourselves also, and meditating on it day and night, let us, ready for God with our whole heart and despising the present, think only of the things to come: the fruit of the eternal kingdom, the embrace and kiss of the Lord, the sight of God. So may you follow in all things the presbyter Rogatianus, the glorious old man, who by his devout courage and the divine favour is making a way for you to the glory of our time; who, with our brother Felicissimus, always quiet and sober, receiving the attack of the raging people, first prepared lodging for you in the prison, and, as if your quartermaster, now also goes before us. That this may be completed in you we pray the Lord with continual prayers, that the beginnings may go on to their fulfilment, and that those whom he has made to confess he may also make to be crowned. I wish you, dearest and most blessed brothers, good health in the Lord always, and that you may come to the glory of the heavenly crown.

Cyprian to the presbyters and deacons, his dearest brothers, greeting. I greet you, dearest brothers, safe by the grace of God, and wishing to come to you soon, so that both my longing and yours and that of all the brothers may be satisfied. Yet we must consider the common peace, and for a time, though with weariness of mind, be absent from you, lest our presence provoke the ill will and violence of the heathen, and we become the cause of breaking the peace, we who ought rather to consider the quiet of all. When therefore you write that matters are settled and I ought to come, or if the Lord deigns to show me before then, I will come to you. For where could it be better or happier for me than there, where God willed me both to believe and to grow? I ask you to take diligent care of the widows and the sick and all the poor. And to strangers also, if any are in need, supply funds from my own sum which I left with our fellow presbyter Rogatianus. In case that sum has perhaps already been entirely paid out, I have sent him another portion by the acolyte Naricus, so that the work may be done more generously and readily for those in need. I wish you, dearest brothers, good health always.