# To Vigilius, on Jewish Unbelief - Author: Anonymous - Latin title: *Ad Vigilium episcopum de Iudaica incredulitate* - Date: 3rd century (disputed) (disputed) - Source: Wilhelm von Hartel, ed., S. Thasci Caecili Cypriani Opera omnia, Pars 3, CSEL 3.3 (Vienna: Gerold, 1871) (Latin text: W. von Hartel (CSEL 3.3, 1871), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/ps-cyprian-vigilium/ - Passages: 10 ## To Vigilius, on Jewish Unbelief 1 - URL: https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-1 - Source: CSEL 3.3:119–121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The author laments the persistent unbelief of the Jewish people, though God always calls sinners to return. ### Latin text Etsi plurimos gentilium scio, Vigili sanctissime, ab ordine atque ratione ueritatis auersos, quominus Dominum noscant, caecitate mentis errare, tamen magis Iudaicae plebis insaniam noui aduersus nomen Domini pertinaci etiam nunc duritia cordis ingenita patrum iniquitate perstare, auersantes ueram salutem nec inquirentes aeternae uitae datorem, ut qui delictis stirpis antiquae sint pari merito nequitiae genitalis obnoxii, saltim uel sero credentes possint conuerso ad Deum timore satisfactione omni paenitentiae ab iniquitatibus liberari. sed perstat et durat adhuc et semper puto durabit ad deque progeniem succidaneam innata patrum inreligiosa perfidia, quae aduersus odium nominis Domini incredulitatis insania roborata nec ad noscendam ueritatem potest corrigi nec ad timorem Dei ipsius monitis doceri atque suaderi. cum autem doceat Dominus et ostendat dicens: ego sum lumen saeculi: et qui me secutus fuerit non ambulabit in tenebris, sed habebit lumen uitae, quam malum ratio est ostensum diuinitus uitae lumen omittere et mentis caecitatem malle, tenebras mortis eligere, ut ostendant damnationis suae propriae uoluntatis libera et licita perditione contra Deum etiam illa nolle quae prosunt? secundum quod et per Domini uocem increpatam Hierusalem, quod colligi noluerit Deo illam uolente colligere, loquitur spiritus sanctus et bonitatem Dei manifestat peccatoribus subuenire iugiter uelle: Hierusalem Hierusalem, quae interficis prophetas et lapidas eos qui ad te missi sunt, quotiens uolui colligere filios tuos, sicut gallina colligit filios suos sub ascellas suas, et noluisti? adeo Dei uoce manifeste perfidi populi contumacia denotatur, ut etiam salutem propriam suam semper aduersus clementem misericordiam Domini spreuisse doceatur. propheta item alius beniuolentiam Dei exhortatione praedicationis offerens et insinuans proclamat et suadet dicens: reuertimini ad me, et ego reuertar ad uos, dicit Dominus. alius uero similiter: misericordiam suam Deus sempiternam manere demonstrans addidit dicens: nolo mortem morientis, quantum ut reuertatur et uiuat, dicit Dominus. ### English translation (Claude) Although I know, most holy Vigilius, that very many of the Gentiles, turned away from the order and reason of truth, wander in blindness of mind so that they do not know the Lord, yet I know better the madness of the Jewish people, who even now persist against the name of the Lord with a stubborn hardness of heart inborn from the iniquity of their fathers, turning away from true salvation and not seeking the giver of eternal life. For those who by equal desert are liable to the inherited wickedness of the sins of their ancient stock might, by believing even late, turn their fear toward God and be freed from their iniquities by the full satisfaction of repentance. But the irreligious faithlessness inborn from their fathers persists and endures still, and will, I think, always endure down to their succeeding offspring; strengthened by the madness of unbelief against the name of the Lord, which it hates, it can neither be corrected so as to know the truth nor be taught and persuaded by his warnings to fear God himself. Yet since the Lord teaches and shows, saying, “I am the light of the world; whoever follows me will not walk in darkness but will have the light of life,” what an evil way of thinking it is to let go of the light of life divinely shown, to prefer blindness of mind and choose the darkness of death, so that by the free and permitted ruin of their own will they show that, against God, they do not want even the things that are for their good! Accordingly the Holy Spirit speaks through the voice of the Lord, reproaching Jerusalem because it would not be gathered when God was willing to gather it, and makes plain that God's goodness always wishes to help sinners: “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I wanted to gather your children, as a hen gathers her chicks under her wings, and you would not!” So plainly is the stubbornness of the faithless people marked by the voice of God that it is shown always to have spurned even its own salvation, against the gentle mercy of the Lord. Another prophet likewise, offering and commending God's kindness in the exhortation of his preaching, cries out and urges, saying, “Return to me, and I will return to you, says the Lord.” And another similarly, showing that God's mercy remains forever, adds, saying, “I do not desire the death of the dying, so much as that he should return and live, says the Lord.” ### Scripture references - John 8:12: quotation, high confidence - Matt 23:37: quotation, high confidence - Luke 13:34: allusion, medium confidence - Zech 1:3: quotation, high confidence - Mal 3:7: allusion, medium confidence - Ezek 33:11: quotation, high confidence - Ezek 18:23: allusion, medium confidence ### Translation notes - Quotations: John 8:12; Matt 23:37 (compare Luke 13:34); Zech 1:3 (compare Mal 3:7); Ezek 33:11 (compare 18:23, 32). - “ad deque progeniem” is unclear in the Latin (perhaps “adque”); translated by sense. - The polemic against the Jewish people is the author's own view, translated as written. The address to Vigilius is the preface of a Latin translation of the lost dialogue of Jason and Papiscus (see section 8). ### Citation (SBL) Ps.-Cyprian, Ad Vigil. 1 (CSEL 3.3:119–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-1). ## To Vigilius, on Jewish Unbelief 2 - URL: https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-2 - Source: CSEL 3.3:121–122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To return to God is to believe in Christ, the way to the Father and our advocate, and to walk in his light. ### Latin text Quid est ergo reuerti, quam in Christum credendo per eum qui est uia ueniendi ad patrem Deo reconciliatum posse saluari? quomodo autem reuerti ad Deum possunt qui ei per quem est agnitio et reuersio ad Deum uoluntatem Dei praedicanti credere noluerunt? aut quomodo Deum satisfactione placare poterunt, qui eum qui est satisfactio et placatio pro nobis apud patrem sacrilega impugnatione persequi maluerunt? si enim aduocatum Christum habemus apud Deum patrem, initiare utique ea quae nos docuit et monuit quaeque apud patrem locuturus est sollicito timore facere debemus. igitur nos qui mente in Domini metum prona mandatorum eius monitis insistimus et religiosi ac uenerabilis cordis fide credulitatem de eius timore concepimus, quid aliud sequi, quid cupere, quid magis uelle ac tenere debemus, quam ut omni a nobis mentis antiquae nocte discussa et caligine uitae prioris abstersa mandatorum Domini salutarium memores ac uitae aeternae promissa retinentes ad eius monita uertamur et in ipsius lumine quod ostendit firmata credulitate gradiamur: ut qui ignari aliquando salutis futurae in erroribus implicati uitae prioris ac tenebris oberrauimus inluminati nunc eius ueri luminis claritate et ostenso nobis atque patefacto melioris uiae limite Domini mandata sequenda et gerenda teneamus. ### English translation (Claude) What, then, is it to return, except to be able to be saved, reconciled to God, by believing in Christ through him who is the way of coming to the Father? But how can they return to God who refused to believe him through whom there is knowledge of God and return to him, when he preached God's will? Or how will they be able to appease God by satisfaction, who preferred to persecute with sacrilegious attack him who is the satisfaction and propitiation for us with the Father? For if we have Christ as advocate with God the Father, we ought, with anxious fear, to carry out the things he taught and warned us about and which he will speak of with the Father. We therefore, who with minds inclined to the fear of the Lord hold fast to the warnings of his commandments, and who with the faith of a devout and reverent heart have conceived belief from the fear of him, what else ought we to follow, desire, want, and hold, than that, with all the night of our old mind dispelled and the fog of our former life wiped away, remembering the saving commandments of the Lord and keeping hold of the promises of eternal life, we turn to his warnings and walk with firm belief in the light he has shown? So that we who once, ignorant of the salvation to come, wandered entangled in the errors and darkness of our former life, now enlightened by the brightness of his true light, and with the path of a better way shown and opened to us, may keep the Lord's commandments, to follow and do them. ### Scripture references - John 14:6: allusion, high confidence - 1 John 2:1: allusion, high confidence - 1 John 2:2: allusion, high confidence ### Translation notes - Allusions: John 14:6 (the way to the Father); 1 John 2:1–2 (advocate and propitiation). - “initiare” in the Latin is probably a slip for “imitari” or a similar verb; translated by sense (“carry out”). ### Citation (SBL) Ps.-Cyprian, Ad Vigil. 2 (CSEL 3.3:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-2). ## To Vigilius, on Jewish Unbelief 3 - URL: https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-3 - Source: CSEL 3.3:122–123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The magi and Simeon bore witness that the light, Christ, had been born. ### Latin text Hoc lumen nobis uitae salutaris exortum, hoc in reparationem hominis natum de Dei patris procuratione ac miseratione praesidium. magi primi ab orientali parte uenientes et stella eius duce Iudaeorum regem palam praescia praedicatione quaerentes, adferentes etiam munera testificata omnibus inquisitione monstrarunt. et ne aliquibus quis ille esset absconsum, inuentum puerum procidentes genibus adorarunt, sicut testificatur euangelium dicens: cum autem Iesus natus esset in Bethleem Iudae in diebus Herodis regis, ecce magi ab oriente uenerunt in Hierosolymam dicentes: ubi est qui natus est rex Iudaeorum. uidimus enim stellam eius in orientem et uenimus adorare eum. testificantes scilicet ueritatem de eo etiam stellam sibi signum atque indicium natiuitatis ipsius esse monstratam, qua indice natum illum magis praedicantibus et adfirmantibus et Hierosolymis crederetur. Simeon quoque iustus qui in caecitate constitutus diuino monitu audierat se non ante moriturum quam uidisset Christum, cum in templum omni populo praesente infantem secum mater inferret, in spiritu Christum natum esse sensit, acceptum in manus puerum uidit et benedicens Deum in conspectu et auditu omnium dixit: nunc dimittis seruum tuum Domine secundum uerbum tuum in pace quoniam uiderunt oculi mei salutare tuum. Simeon quod caecus audierat euidenti ueritate perfectum est, et ueritatem quam accepto lumine uiderat benedicendo palam Deum populo praedicabat. ad hoc enim uiderat, ut referret, ut reuelatione sua quod Christus. natus fuisset ostenderet et perfidi populi initia prima incredulitatis instrueret. ### English translation (Claude) This light of saving life has risen for us; this protection was born for the restoring of man by the provision and mercy of God the Father. The magi first, coming from the east with his star as guide and openly seeking the king of the Jews with a foreknowing announcement, bringing gifts as well, showed him to all by their testified search. And so that it might not be hidden from anyone who he was, they fell on their knees and worshiped the child they had found, as the Gospel testifies, saying: “When Jesus was born in Bethlehem of Judea in the days of King Herod, behold, magi came from the east to Jerusalem, saying, ‘Where is he who has been born king of the Jews? For we saw his star in the east and have come to worship him.’” They testified the truth about him, namely that the star too had been shown to them as a sign and token of his birth, so that by its indication, as the magi proclaimed and affirmed it, it might be believed even at Jerusalem that he was born. Simeon too, the righteous man, who while living in blindness had heard by divine warning that he would not die before he had seen the Christ, when the mother brought the infant with her into the temple in the presence of all the people, perceived in the Spirit that the Christ had been born; he took the child into his hands and saw him, and blessing God in the sight and hearing of all, said: “Now you dismiss your servant, Lord, according to your word, in peace, for my eyes have seen your salvation.” What Simeon had heard when blind was fulfilled with evident truth, and the truth he had seen on receiving his sight he proclaimed openly to the people in blessing God. For he had seen for this purpose, to report it, to show by his revelation that the Christ had been born, and to instruct the first beginnings of the faithless people's unbelief. ### Scripture references - Matt 2:1: quotation, high confidence - Matt 2:2: quotation, high confidence - Matt 2:11: allusion, high confidence - Luke 2:25: allusion, high confidence - Luke 2:26: allusion, high confidence - Luke 2:29: quotation, high confidence - Luke 2:30: quotation, high confidence ### Translation notes - Quotations: Matt 2:1–2; Luke 2:29–30. - The tradition that Simeon was blind and received his sight on seeing Christ is not in Luke; it is the author's own (or a legend he follows). ### Citation (SBL) Ps.-Cyprian, Ad Vigil. 3 (CSEL 3.3:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-3). ## To Vigilius, on Jewish Unbelief 4 - URL: https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-4 - Source: CSEL 3.3:123–125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets foretold Christ's coming so plainly that unbelievers have no excuse, yet Israel did not recognize him. ### Latin text Nec hoc solum testimonium de eo scripturarum caelestium ueritas perhibet, uerum et per prophetas ante spiritus sanctus aduentum eius in hunc mundum futurum palam mente omnium conscia praedicauit, ne esset obtentus excusationis incredulis uel ignorasse Dei filium Christum uel nescisse futurum saluatoris aduentum, sicut Dauid manifestat dicens: dies diei eructat uerbum et nox nocti indicat scientiam: non sunt sermones nec uerba, quorum non audiantur uoces eorum. in omnem terram exiit sonus eorum et trans fines terrae uerba eorum. in sole posuit tabernaculum suum. id est in manifesto in luce palam se ipsum uenisse monstrauit et praedicationem per prophetas sui ostensione quodammodo omnibus suae praesentiae conprobauit. hoc etiam Esaias, per quem Dominus ipse praesentiam suam clara adnuntiationis manifestatione monstrauit, prophetat et dicit: ipse qui loquebar ueni, id est, qui per prophetas ante aduentus mei futuri praeloquens fueram, is propria nunc atque praeclara uoce praesentiam meam testis mei ipse manifesto. quid euidentius, quid luce praeclarius, quid uerius potest dici? ut oculis quodammodo perspectus esset uenisse, ipse qui fuerat uenturus, antequam ueniret ostendit, et incredulitate mentes populi perfidi obstruente uenientem nemo cognouit. sicut idem Esaias in prima increpatione populi proclamat dicens: cognouit bos possessorem suum et asinus praesepe domini sui, Israel autem me nesciuit et plebs me non intellexit. palam cunctis sicut ipse praedixit apparuit et sedentibus in tenebris manifestum uitae lumen effulsit, et iniustitia perfidorum pectus obsessum postposita propria ac reiecta salute tenebras potius caecitate cordis elegit. ### English translation (Claude) Nor is this the only testimony which the truth of the heavenly Scriptures bears concerning him; the Holy Spirit also proclaimed openly beforehand through the prophets, to the knowledge of all, his future coming into this world, so that unbelievers might have no pretext of excuse, either that they did not know Christ as the Son of God or that they were unaware of the Savior's coming. So David shows, saying: “Day pours forth the word to day, and night shows knowledge to night. There are no speeches or words whose voices are not heard. Their sound has gone out into all the earth, and their words beyond the ends of the earth. In the sun he has set his tent.” That is, he showed that he himself had come openly, in the light, and by his appearing he in a way confirmed to all the prophets' preaching of his presence. This too Isaiah prophesies and says, the prophet through whom the Lord himself showed his presence by a clear announcement: “I who spoke have come”; that is, I who had spoken beforehand through the prophets of my coming, I now make my presence manifest by my own clear voice, as my own witness. What could be said more evident, more clear than the light, more true? So that it might be as it were seen with the eyes that he had come, he who was to come showed it before he came; and because unbelief blocked the minds of the faithless people, no one recognized him when he came. As the same Isaiah proclaims in his first rebuke of the people, saying: “The ox has known its owner and the donkey its master's manger, but Israel has not known me and the people has not understood me.” He appeared openly to all as he himself had foretold, and a clear light of life shone on those sitting in darkness; and the heart besieged by the injustice of the faithless, setting aside and rejecting its own salvation, chose darkness instead through blindness of heart. ### Scripture references - Ps 19:2 (18:3 LXX): quotation, high confidence - Ps 19:3 (18:4 LXX): quotation, high confidence - Ps 19:4 (18:5 LXX): quotation, high confidence - Isa 52:6: quotation, high confidence - Isa 1:3: quotation, high confidence - Matt 4:16: allusion, medium confidence - Isa 9:2: allusion, medium confidence ### Translation notes - Quotations: Ps 19:2–4 (LXX 18:3–5), with the Old Latin “in the sun he has set his tent”; Isa 52:6 (“I who spoke have come,” following the LXX); Isa 1:3. “Those sitting in darkness”: Isa 9:2 / Matt 4:16. ### Citation (SBL) Ps.-Cyprian, Ad Vigil. 4 (CSEL 3.3:123–125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-4). ## To Vigilius, on Jewish Unbelief 5 - URL: https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-5 - Source: CSEL 3.3:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the day of salvation of which the Psalm speaks, in which Paul bids us walk. ### Latin text Frequentat ubique atque manifestat prophetatio cunctorum, qui sancto spiritu praemonente aduentus Domini metatores esse sortiti sunt. hunc lumen saeculo datum et diem nobis salutis exortum uiuificandis quoque in eum credentibus destinatum docet hoc in psalmis spiritus sanctus et ostendit dicens: lapis quem reprobauerunt aedificantes hic factus est in caput anguli: a Domino factus est iste, et adest mirabilis in oculis nostris. iste dies est quem fecit Dominus, ambulemus et iocundemur in eo. in hoc die nos ambulare Paulus quoque apostolus praecipiens et docens ac praemonens dicit: nunc enim propius est nobis salus quam cum credidimus. nox praecessit, dies autem adpropinquauit. abiciamus opera tenebrarum et induamur arma lucis, sicut in die honeste ambulemus. id est in Christo et mandatis eius, cuius lumine ac monitis luminati et in claritate diei eius inuenti proximam nobis salutem credulitatis in eum mente conspicimus. ### English translation (Claude) The prophecy of all those who, by the forewarning of the Holy Spirit, were allotted to be the surveyors of the Lord's coming repeats and declares it everywhere. That he is the light given to the world and the day of salvation risen for us, appointed also to give life to those who believe in him, the Holy Spirit teaches and shows in the Psalms, saying: “The stone which the builders rejected has become the head of the corner. This is from the Lord, and it is wonderful in our eyes. This is the day which the Lord has made; let us walk and rejoice in it.” That we should walk in this day the apostle Paul also, instructing, teaching, and warning, says: “For salvation is nearer to us now than when we believed. The night is far gone, the day is at hand. Let us cast off the works of darkness and put on the armor of light; let us walk honorably as in the day.” That is, in Christ and his commandments: enlightened by his light and warnings, and found in the brightness of his day, we perceive in mind that the salvation that comes from belief in him is near to us. ### Scripture references - Ps 118:22 (117:22 LXX): quotation, high confidence - Ps 118:23 (117:23 LXX): quotation, high confidence - Ps 118:24 (117:24 LXX): quotation, high confidence - Rom 13:11: quotation, high confidence - Rom 13:12: quotation, high confidence - Rom 13:13: quotation, high confidence ### Translation notes - Quotations: Ps 118:22–24 (LXX 117:22–24), with “let us walk” for “let us exult”; Rom 13:11–13. ### Citation (SBL) Ps.-Cyprian, Ad Vigil. 5 (CSEL 3.3:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-5). ## To Vigilius, on Jewish Unbelief 6 - URL: https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-6 - Source: CSEL 3.3:125–127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the sun of righteousness; to believe in him is to know God, and faith leads to understanding. ### Latin text Solem quoque esse Christum cunctis timentibus eum Malachias propheta testatur et promittit dicens: uobis autem timentibus meum nomen orietur sol iustitiae, et sanitas in alis eius, ostendens ex nullo nobis salutem posse conferri, nisi in passionem crucis eius, qua extendens manus cuncta saeculi saluaturus amplexus est, conuerso ad eum timore credamus et ad aeternitatem uitae spe futuri regni eius animemur. quis ergo tam stolidus ac demens, quis sic ab intellectu suae salutis alienus, qui in tot et tantis testimoniis ueritatis incredulus non aduersus sinceram fidem obduratum pectus intellectu ueritatis emolliat et e tenebris uitae quondam mortalis exutos in lumine praeceptorum caelestium gradiens ad diuina monita et Domini salutaria gerenda mandata inluminato corde tota mentis credulitate conuertat, ut quem prophetae praedicauerunt Dominum noscat, ut Christum qui se mundo palam uenisse monstrauit intellegat, ut scripturis diuinitus testificantibus Dei filium et Deum credat. sicut ipse quae sit uita aeterna manifestat dicens: haec est autem uita aeterna, ut cognoscant te solum et uerum Deum et quem misisti Iesum Christum, docens atque ostendens nihil aliud esse Deum nosse quam credere et oculos cordis in Dominum prona et immutata pectoris fide deuotae mentis aperire. inde iam fit ut credendo intellegas, intellegendo quod credis in sensu Deum illuminato corde conspicias, sicut idem ipse Dominus et per Esaiam ante monet dicens: si non credideritis, nec intellegetis. tam facilis et praestans et larga est atque abundans de Domini pietate clementia, ut si quis semel sese in eum toto timore conuerterit ad caeleste munus admissus statim iam eius non nisi ad diuina mens pateat et ad caelum ac superna oculos cordis attollens Christi lumen partae iam salutis aspiciat. ### English translation (Claude) The prophet Malachi also testifies that Christ is the sun to all who fear him, and promises it, saying: “But for you who fear my name the sun of righteousness will rise, and healing in its wings.” He shows that salvation can be given us by no one else, but that we should believe, turning our fear to him, in the passion of his cross, by which, stretching out his hands, he embraced all things of the world in order to save them, and that we should be quickened toward eternity of life by hope of his future kingdom. Who, then, is so dull and mad, who so far from understanding his own salvation, that, unbelieving amid so many and such great testimonies of the truth, he does not soften his heart, hardened against sincere faith, by understanding the truth, and, stripped of the darkness of his once mortal life and walking in the light of the heavenly precepts, turn with enlightened heart and the whole belief of his mind to the divine warnings and to doing the Lord's saving commandments: so that he may know the Lord whom the prophets proclaimed, understand the Christ who showed that he had come openly into the world, and believe, as the Scriptures divinely testify, that he is the Son of God and God? As he himself shows what eternal life is, saying: “This is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent,” teaching and showing that to know God is nothing other than to believe, and to open the eyes of a devoted mind toward the Lord with a heart's faith inclined and unchanging. Hence it comes about that by believing you understand, and by understanding what you believe you behold God in your mind with enlightened heart, as the same Lord also warns beforehand through Isaiah, saying: “If you do not believe, neither will you understand.” So easy, excellent, generous, and abundant is the mercy that comes from the Lord's goodness, that if anyone once turns to him with his whole fear, he is admitted to the heavenly gift, and at once his mind lies open to nothing but divine things, and lifting the eyes of his heart to heaven and the things above he beholds the light of Christ and of the salvation now gained. ### Scripture references - Mal 4:2: quotation, high confidence - John 17:3: quotation, high confidence - Isa 7:9: quotation, high confidence ### Translation notes - Quotations: Mal 4:2 (Hebrew 3:20); John 17:3; Isa 7:9 (LXX: “if you do not believe, neither will you understand”). - “Son of God and God” is a Christological statement; translated as written. ### Citation (SBL) Ps.-Cyprian, Ad Vigil. 6 (CSEL 3.3:125–127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-6). ## To Vigilius, on Jewish Unbelief 7 - URL: https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-7 - Source: CSEL 3.3:127–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham's faith is the pattern for believers, his true sons; Israel lost that name by unbelief, yet Christ turned some of them to the truth. ### Latin text Exemplum ac documentum nostri timoris et fidei ex ipsius Abrahae patriarchae fideli credulitate monstratur, qui repromissioni Dei mente simplici statim credidit et ideo ad iustitiam deputari ei condigna remuneratione commeruit. hoc Deus diligit, hoc adpetit, hoc in seruis suis benignus remunerat et honorat, simplicitatem mundi cordis quo Deum cernimus, timorem dilectionis Domini quo probamur, credulam fidem mentis qua iustitiae deputamur. hanc fidem sequi, hunc Dei timorem seruare nos conuenit, qui custodientes uerba caelestia et sperantes promissa diuina filii Abrahae meruimus nuncupari. quod apostoli Pauli qui Dei uoce uas electionis est dictus contestatione firmatur dicentis: sicut Abraham credidit Deo, et accepto latum est ei ad iustitiam. cognoscite ergo quoniam qui ex fide sunt hi sunt filii Abrahae. hoc Iudaicus populus, cui a primordio legis monita loquebantur, incredulae mentis duritia et perfidi cordis insania seruare noluit, et ideo pro diffidentiae merito filiorum nomen amisit. non tamen omnium perfidae gentis aduersus nomen Domini, quominus intellegerent ueritatem, odio durata mens est. etiamque spiritus sanctus id est Christus Dominus noster qui profectus ex Deo patre uenit ut saluum faceret quod perierat Israelis: qui maior ac fortior ad subigenda contumacium colla in timorem sui nominis et potestatem eos qui aduersus sui luminationis claritatem obstinata etiam tunc mentis caecitate durabant ad notitiam claritatis et gloriae suae tam facile conuertit, quam ut omnes saluos faceret prouidentia diuinae misericordiae suae dignatus aduenit. ### English translation (Claude) An example and proof of our fear and faith is shown in the faithful belief of the patriarch Abraham himself, who with a simple mind at once believed God's promise and therefore deserved, by a fitting reward, to have it counted to him as righteousness. This God loves, this he seeks, this he kindly rewards and honors in his servants: the simplicity of a pure heart, by which we see God; the fear that loves the Lord, by which we are proved; the believing faith of the mind, by which we are counted righteous. It is fitting that we follow this faith and keep this fear of God, we who, keeping the heavenly words and hoping in the divine promises, have been found worthy to be called sons of Abraham. This is confirmed by the testimony of the apostle Paul, who by the voice of God was called a chosen vessel, saying: “Just as Abraham believed God, and it was counted to him as righteousness. Know, then, that those who are of faith are the sons of Abraham.” This the Jewish people, to whom the warnings of the law spoke from the beginning, refused to keep, through the hardness of an unbelieving mind and the madness of a faithless heart; and therefore, deservedly for their distrust, they lost the name of sons. Yet the mind of all that faithless nation was not hardened by hatred against the name of the Lord so as not to understand the truth. For the Holy Spirit, that is, Christ our Lord, who went forth from God the Father and came to save what was lost of Israel, who is greater and stronger to subdue the necks of the stubborn to the fear of his name and to his power, turned those who even then, with obstinate blindness of mind, were hardened against the brightness of his enlightening, to the knowledge of his brightness and glory as easily as he, by the providence of his divine mercy, deigned to come in order to save all. ### Scripture references - Gen 15:6: allusion, high confidence - Gal 3:6: quotation, high confidence - Gal 3:7: quotation, high confidence - Acts 9:15: allusion, high confidence - Matt 5:8: allusion, medium confidence - Luke 19:10: allusion, medium confidence - Matt 15:24: allusion, low confidence ### Translation notes - Quotation: Gal 3:6–7 (from Gen 15:6). “Chosen vessel”: Acts 9:15. “Pure in heart … see God”: Matt 5:8. “To save what was lost”: Matt 18:11 / Luke 19:10; compare Matt 15:24. - “The Holy Spirit, that is, Christ our Lord” is the author's wording; some early writers use “spirit” of Christ's divine nature. Translated as written. - “accepto latum est” is the old idiom “credited”; the Latin is kept. ### Citation (SBL) Ps.-Cyprian, Ad Vigil. 7 (CSEL 3.3:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-7). ## To Vigilius, on Jewish Unbelief 8 - URL: https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-8 - Source: CSEL 3.3:128–130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The author introduces his Latin translation of the Greek dialogue of Jason and Papiscus and asks Vigilius to check it and receive him as a disciple. ### Latin text Nam ut duri cordis tunc et impiae plebis ad Domini metum ipso Domino euangelizante conuersas mentes sileam, ut apostolorum eius praedicatione multiplicatum in orbe toto et refersum credentium populum conticiscam: illud praeclarum atque memorabile gloriosumque Iasonis Hebraei Christiani et Papisci Alexandrini Iudaei disceptationis occurrit, Iudaici cordis obstinatam duritiam Hebraei admonitione ac leni increpatione mollitam, uictricem in Papisci corde Iasonis de spiritus sancti infusione doctrinam, qua Papiscus ad intellectum ueritatis admissus et ad timorem Domini ipso Domino miserante formatus et legum Christum Dei filium credidit et ut signaculum sumeret deprecatus Iasonem postulauit. probat hoc scriptura concertationis ipsorum, quae collidentium inter se Papisci aduersantis ueritati et Iasonis adserentis et uindicantis dispositionem et plenitudinem Christi Graeci sermonis opere signata est: ad cuius translationem in intellectum Latinum animante Domini ope et uiuentis fidei firmitate seruata uerborum proprietate intrepidus accessi: et his qui ab intellectu Graecae docilitatis alieni sunt interpretata integra significatione uerborum et intellectus omnis ac ueritatis manifestatione patefacta Romani sermonis ratione discussa disserui. cuius laboris probationem tibi, carissime, qui utriusque linguae instructione fundatus es, impensa petitione committo: ut qui sancti spiritus ueneratione uerecundus es conlata utriusque operis lectione audaciam uerecundae temeritatis explores et examine iudicii tui quae minus a nobis uel improprie forte digesta sunt auctoritate spiritus sancti, qui in pectus tuum inundatione gratiae caelestis influxit, comprobes et emendes: sitque ad te de ista lectione ab humilitate nostra mandata legatio et insinuanda tibi in nos prima dilectionis petitio, ut paruitatem fidei meae cum discipulorum tuorum instructione atque eruditione coniungas et me, quem in alia parte huius prouinciae constitutum propter uisendos uultus tuos non itineris longinquitas terruit nec senium ac difficultas fatigati ac fessi iam corporis redarguit, sed animante stimulatu Domini et urgente festinato cupiditate properandi, contempta quoque omni tribulatione inopiae atque penuriae quantacumque uirium facultate ueniendi, sanctimoniae tuae celebris huc fama perduxit, ad promixtum dilectus tui caritate cum unanimitate fraternitatis admittas et amori tuo quem discipulis suis Dominus hereditatis titulo reliquit coniungas pariter et adsciscas, exspectem cum fratribus pariter in apertione oris tui splendorem gratiae luminis Christi, sequar in tractatibus tuis lumen quod Dominus ostendit, quod Christus adueniens aeternam uitam esse monstrauit. ### English translation (Claude) For, to say nothing of how the minds of the hard-hearted and impious people of that time were turned to the fear of the Lord when the Lord himself preached the gospel, and to pass over in silence how the believing people was multiplied and filled the whole world through the preaching of his apostles, there comes to mind that famous, memorable, and glorious disputation of Jason, a Hebrew Christian, and Papiscus, an Alexandrian Jew: how the obstinate hardness of the Jewish heart was softened by the Hebrew's admonition and gentle rebuke; how Jason's teaching, from the outpouring of the Holy Spirit, prevailed in the heart of Papiscus, so that Papiscus, admitted to the understanding of the truth and formed to the fear of the Lord by the Lord's own mercy, believed that Christ is the Son of God, and asked and entreated Jason that he might receive the seal. The written record of their contest proves this; it was set down in the Greek language, a work in which Papiscus, opposing the truth, and Jason, asserting and defending the plan and fullness of Christ, clash with each other. I have boldly undertaken to translate it into Latin, by the quickening help of the Lord and the firmness of living faith, keeping the proper sense of the words; and for those who are strangers to the understanding of Greek learning I have rendered the full meaning of the words, and set it out, with every sense and truth made plain, examined by the method of the Roman language. I earnestly commit the proof of this labor to you, dearest one, who are grounded in the learning of both languages, so that you, who are modest out of reverence for the Holy Spirit, may compare the reading of both works and examine the daring of my modest rashness, and by the scrutiny of your judgment, with the authority of the Holy Spirit who has flowed into your heart in a flood of heavenly grace, may approve and correct whatever I have arranged less well or perhaps improperly. And let this be the embassy sent to you by my lowliness concerning this reading, and the first request of love to be conveyed to you on my behalf: that you join the smallness of my faith with the instruction and learning of your disciples. I live in another part of this province, and neither the length of the road deterred me from coming to see your face, nor did old age and the weakness of a body now weary and exhausted hold me back; but, spurred on by the Lord's quickening and pressed by the eager desire to hasten, disregarding all the hardship of want and poverty, with whatever strength I had for coming, the widespread fame of your holiness brought me here. Admit me, then, to share in your love, in the harmony of brotherhood, and join and receive me equally into your love, which the Lord left to his disciples as their inheritance, so that I may await with the brothers the splendor of the grace of Christ's light in the opening of your mouth, and may follow in your treatises the light which the Lord has shown, which Christ at his coming showed to be eternal life. ### Extrabiblical texts - Aristo of Pella, Jas. Pap. (Aristo of Pella, Dispute of Jason and Papiscus): allusion, high confidence ### Translation notes - The Dialogue of Jason and Papiscus (2nd century, ascribed to Aristo of Pella) is lost; this preface is one of the few witnesses to it. In it the Jew Papiscus is converted and asks for “the seal,” that is, baptism. - “et legum Christum” is unclear in the Latin (perhaps a corruption); translated by sense. - The author names himself Celsus in section 10. ### Citation (SBL) Ps.-Cyprian, Ad Vigil. 8 (CSEL 3.3:128–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-8). ## To Vigilius, on Jewish Unbelief 9 - URL: https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-9 - Source: CSEL 3.3:130–131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The author hopes to see Vigilius a martyr and recalls how he was unexpectedly chosen bishop on returning from overseas. ### Latin text Certe quam mihi laeta illa, quam exoptabilis dies est, cum misericordiae Domini fauore arcessitione dilata senectam istam meam proferre contigerit, ut et orationibus sanctorum impense et iugiter deprecantium Dominum Christi martyrem uideam, ut coronam iustitiae quae tibi penes Dominum deposita est portare conspiciam. nec putaueris autem martyrii tibi secundum praesens uotum desiderii nostri gloriam tribui. tunc inde felicitatis huius conlata dignatio est, tunc iudicio suo iusto Dominus elegit destinatum martyrem, cum te exemptum de iustorum grege atque adsumptum sibi de inopinato constituit altario sacerdotem. praeclara prorsus et gloriosa uocationis electio et de Domini dignatione noua atque inaudita et mihi felicitas transmarinae peregrinationis necessitatibus occupatum ad destinatum tibi munus ignarum ac nescium repente uenisse atque ita regressus tui tempus ad hoc esse libratum, ut insperata celeritate ueniendi intellegeres atque dinosceres honorem sacerdotii caelestis inter ceteros tibi potissimum destinatum et quod iussione Domini exspectatus uenires atque occurreres reseruatum. ut ecclesiae suae Dominus tota miserationis pietate consuleret, dimicationis plebis mora quem potius eligeret episcopum te quaerenti populo suo Christus inopinatum repente obtulit. et complacitum sibi caelestis prouidentia manifeste aduentus tui improuisa occursione monstrauit: documentum repentini ac pernicis occursus procurationem Dei uoluntatis ostendit, ut quod difficili expeditione uix potuisset occurrere celeritate facili perfectum sit urguentis Domini iussione et ut prius te in ecclesia Dei episcopum stare conspiceres et stuperes quam uenisse dinosceres. ### English translation (Claude) Surely how joyful, how longed-for that day will be for me, when, by the favor of the Lord's mercy, my summons delayed, it falls to me to prolong this old age of mine, so that, as the saints earnestly and constantly pray to the Lord, I may see you a martyr of Christ, and behold you wearing the crown of righteousness which is laid up for you with the Lord. Do not think, however, that the glory of martyrdom is granted you only according to the present vow of our desire. The honor of this happiness was conferred on you at that moment, the Lord by his just judgment chose you as a destined martyr at that moment, when he took you out of the flock of the righteous, assumed you to himself unexpectedly, and set you as a priest at his altar. Truly splendid and glorious was the choice of your calling, and new and unheard-of, by the Lord's favor, was your happiness: that while you were occupied with the necessities of a journey overseas, you should suddenly arrive, unaware and unknowing, for the office destined for you, and the time of your return should be so balanced that, by the unhoped-for speed of your coming, you might understand and recognize that the honor of the heavenly priesthood had been destined for you above all others, and reserved for you to arrive, awaited at the Lord's command, and to meet it. So that the Lord might provide for his church with all the tenderness of his mercy, while the people were delayed by contention over whom they should choose as bishop, Christ suddenly and unexpectedly offered you to his people as they searched. And heavenly providence plainly showed that it was pleased by the unforeseen meeting of your arrival: the proof of so sudden and swift a meeting showed the ordering of God's will, so that what could scarcely have come about by a difficult journey was accomplished with easy speed by the command of the urging Lord, and you saw yourself standing as bishop in the church of God, and were amazed, before you knew you had arrived. ### Scripture references - 2 Tim 4:8: allusion, high confidence ### Translation notes - “Crown of righteousness … laid up”: 2 Tim 4:8. - “sacerdos” (priest) is used here of the bishop, as often in Latin writers of this period. ### Citation (SBL) Ps.-Cyprian, Ad Vigil. 9 (CSEL 3.3:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-9). ## To Vigilius, on Jewish Unbelief 10 - URL: https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-10 - Source: CSEL 3.3:131–132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The author asks Vigilius, as a future martyr, to remember him and pray for his sins before Christ. ### Latin text Inde dilectionem iam tecum suam Dominus initiata caritate firmauit, inde amicitiam tecum quam discipulis suis sub triumpho crucis suae tradidit dedicauitque dicens: si feceritis quae mando uobis, iam non dicam seruos uos sed amicos, inde martyrium, inde sacerdotii electionem signauit. amicitia est, per quam ad Christi uultus admitteris, extraordinaria hostia peruenire. sic eliguntur iusti, sic probantur religiosi ac simplices in Christi timore electi, ut ante remunerationi fidei destineris, ante praemio deuotae mentis in Domino dignus habearis, quam uenerit hora decreti, quam exceperis sententiam Christi, probatam te et paratam hostiam electio caelestis inueniat. etenim ille te qui non mendax est Deus, qui episcopum plebi suae de improuiso constituit, ille plena dilectione suae uoluntatis te coronabit. tantum tunc ut nostri memineris petimus et oramus, cum pudicitia t adlectionis Domini probata atque immaculata hostia ante Christi tribunal adstiteris, cum gloriam gratiae Dei praemio deuotae mentis ac remunerationem exceperis, memoriter haereat et tenaciter sensibus tuis maneat quam nobis impertire dignaris dilectio caritatis: ut orationibus tuis peccata nostra uel ueniam consequantur, ut meritis iustitiae tuae uitae nostrae delicta purgentur. etenim martyrii instar esse confido, peccatorem iusti martyris petitione meruisse saluari, et ut cum ipse pro te promouere quid precibus tuis minus possis martyris meritis libereris. sic Iob iustus pro amicorum trium peccatis a Deo rogaturus et impetraturus ostenditur, et probatio timoris eius et fidei Domini uoce teste signatur. cum ergo in die liberationis tuae, carissime, repraesentare te Christi uultibus coeperis, cum in aeternitatem perpetuitatemque uiuendi regnare cum Christo felici sorte successeris, pro Domini misericordia in mente me habe Celsum puerum tuum, sanctissime. ### English translation (Claude) From that moment the Lord confirmed his love with you by the charity he had begun; from that moment he sealed with you the friendship which he handed on and dedicated to his disciples in the triumph of his cross, saying, “If you do what I command you, I will no longer call you servants but friends”; from that moment he sealed your martyrdom and your election to the priesthood. It is friendship by which you are admitted to the face of Christ, to come there as an extraordinary sacrifice. So the righteous are chosen, so the devout and simple elect are proved in the fear of Christ: that you are destined beforehand for the reward of faith and counted worthy beforehand of the prize of a mind devoted to the Lord, so that before the hour of the decree comes, before you receive Christ's sentence, the heavenly election may find you a proven and prepared sacrifice. For that God who does not lie, who unexpectedly made you bishop for his people, will crown you in the fullness of his loving will. Only this we ask and pray: remember us then, when you stand before the judgment seat of Christ, proved in the purity of the Lord's choosing and an unblemished sacrifice; when you receive the glory of God's grace as the prize and reward of a devoted mind, let the love of charity which you are pleased to share with us cling to your memory and stay firmly in your mind, so that by your prayers our sins may obtain pardon, and by the merits of your righteousness the offenses of our life may be cleansed. For I trust that it is like martyrdom for a sinner to deserve to be saved at the petition of a righteous martyr, and that, whatever you may be less able to obtain for yourself by your own prayers, you may be set free by the merits of a martyr. So Job the righteous is shown praying to God for the sins of his three friends and obtaining it, and the proof of his fear and faith is sealed by the testimony of the Lord's voice. When, then, dearest one, on the day of your deliverance you begin to present yourself before the face of Christ, when by a happy lot you enter into the eternity and endlessness of life to reign with Christ, remember me by the Lord's mercy, most holy one: Celsus, your servant. ### Scripture references - John 15:14: quotation, high confidence - John 15:15: quotation, high confidence - Titus 1:2: allusion, low confidence - Rom 14:10: allusion, medium confidence - Job 42:8: allusion, high confidence - Job 42:10: allusion, medium confidence ### Translation notes - Quotation: John 15:14–15 (freely). Job praying for his three friends: Job 42:8–10. - “pudicitia t adlectionis” has a stray letter “t” in the Latin; translated by sense. - The request for a martyr's intercession and the idea that the sinner may be freed “by the merits of a martyr” are the author's; translated as written. - “puerum tuum” is rendered “your servant.” The name Celsus identifies the author of this preface; it is not by Cyprian. ### Citation (SBL) Ps.-Cyprian, Ad Vigil. 10 (CSEL 3.3:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-cyprian-vigilium/1/#p-10).