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.

Moreover, people of Csars household, who had either confessed before or should now confess, should have their property confiscated, and be sent in chains and a.s.signed to Csars estates. The Emperor Valerian also added to his address a copy of the letters he prepared for the presidents of the provinces coercing us. These letters we are daily hoping will come, and we are waiting, according to the strength of our faith, for the endurance of suffering and expecting from the help and mercy of the Lord the crown of eternal life. But know that Sixtus was punished [_i.e._, martyred] in the cemetery on the eighth day of the ides of August, and with him four deacons. The prefects of the city, furthermore, are daily urging on this persecution; so that if any are presented to them they are punished and their property confiscated.

I beg that these things be made known by you to the rest of our colleagues, that everywhere by their exhortations the brotherhood may be strengthened and prepared for the spiritual conflict, that every one may think less of death than of immortality, and dedicated to the Lord with full faith and courage, they may rejoice rather than fear in this confession, wherein they know that the soldiers of G.o.d and Christ are not slain, but crowned. I bid you, dearest brother, ever farewell in the Lord.

46. Effects of the Persecution upon the Inner Life of the Church

The persecution developed the popular opinion of the superior sanct.i.ty of martyrdom. This was itself no new idea, having grown up in the Church from the time of Ignatius of Antioch, but it now received new applications and developments (_a_, _b_). See also 42, _d_, and below for problems arising from the place the martyrs attempted to take in the organization of the Church and the administration of discipline. This claim of the martyrs was successfully overcome by the bishops, especially under Cyprians leadership and example. But in the administration of discipline there were sure to arise difficulties and questions, _e.g._, Was there a distinction to be made in favor of those who had escaped without actually sacrificing? (_c_). No matter what policy was followed by the bishop, there was the liability of the rise of a party in opposition to him. If he was strict, a party advocating laxity appeared, as in the case of Felicissimus at Carthage; if he was milder in policy, a party would call for greater rigor, as in the case of Novatian at Rome (_e_).

Additional source material: Cyprian, _Ep._ 39-45, 51 (ANF, V); Eusebius, _Hist. Ec._, VI, 43, 45.

(_a_) Origen, _Exhortatio ad Martyrium_, 30, 50. (MSG, 11:601, 636.)

An estimate of the importance and value of martyrdom.

The _Exhortation to Martyrdom_ was addressed by Origen to his friend and patron Ambrosius, and to Protoctetus, a presbyter of Csarea, who were in great danger during the persecution undertaken by Maximinus Thrax (235-238). It was probably written in the reign of that Emperor.

Ch. 30. We must remember that we have sinned and that it is impossible to obtain forgiveness of sins without baptism, and that according to the evangelical laws it is impossible to be baptized a second time with water and the Spirit for the forgiveness of sins, and therefore the baptism of martyrdom is given us. For thus it has been called, as may be clearly gathered from the pa.s.sage: Can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with? [Mark 10:38]. And in another place it is said: But I have a baptism to be baptized with; and how am I straightened until it be accomplished! [Luke 12:50]. For be sure that just as the expiation of the cross was for the whole world, it (the baptism of martyrdom) is for the cure of many who are thereby cleansed. For as according to the law of Moses those placed near the altar are seen to minister forgiveness of sins to others through the blood of bulls and goats, so the souls of those who have suffered on account of the testimony of Jesus are not in vain near that altar in heaven [_cf._ Rev.

6:9 _ff._], but minister forgiveness of sins to those who pray. And at the same time we know that just as the high priest, Jesus Christ, offered himself as a sacrifice, so the priests, of whom He is the high priest, offer themselves as sacrifices, and on account of this sacrifice they are at the altar as in their proper place.

Ch. 50. Just as we have been redeemed with the precious blood of Christ, who received the name that is above every name, so by the precious blood of the martyrs will others be redeemed.

(_b_) Origen, _Homil. ad Num._, X, 2. (MSG, 12:658.)

Of Origens homilies on the Pentateuch only a few fragments of the Greek text remain. We have them, however, in a Latin translation or paraphrase made by Rufinus. The twenty-eight homilies on Numbers were written after A. D. 244.

Concerning the martyrs, the Apostle John writes in the Apocalypse that the souls of those who have been slain for the name of the Lord Jesus are present at the altar; but he who is present at the altar is shown to perform the duties of priest. But the duty of a priest is to make intercession for the sins of the people. Wherefore I fear, lest, perchance, inasmuch as there are made no martyrs, and sacrifices of saints are not offered for our sins, we will not receive remission of our sins.

And therefore I fear, lest our sins remaining in us, it may happen to us what the Jews said of themselves, that not having an altar, nor a temple, nor priesthood, and therefore not offering sacrifices, our sins remain in us, and so no forgiveness is obtained. And therefore the devil, knowing that remission of sins is obtained by the pa.s.sion of martyrdom, is not willing to raise public persecutions against us by the heathen.

(_c_) Cyprian, _Epistula 55_, 14 (=51). (MSL, 3:805.)

The opinion of the Church as to the _libellatici_. The date is 251 or 252.

Since there is much difference between those who have sacrificed, what a want of mercy it is, and how bitter is the hardship, to a.s.sociate those who have received certificates with those who have sacrificed, when he who has received the certificate may say, I had previously read and had been informed by the discourse of the bishop that we ought not to sacrifice to idols, that the servant of G.o.d ought not to worship images; and therefore that I might not do this which is not lawful, when the opportunity of receiving a certificate was offered (and I would not have received it, if the opportunity had not been offered) I either went or charged some one other person going to the magistrate to say that I am a Christian, that I am not allowed to sacrifice, that I cannot come to the devils altars, and that I will pay a price for this purpose, that I may not do what is not lawful for me to do! Now, however, even he who is stained by a certificate, after he has learned from our admonitions that he ought not to have done even this, and though his hand is pure, and no contact of deadly food has polluted his lips, yet his conscience is nevertheless polluted, weeps when he hears us, and laments, and is now admonished for the things wherein he has sinned, and having been deceived, not so much by guilt as by error, bears witness that for another time he is instructed and prepared.

(_d_) _Epistula pacis_, Cyprian, _Epistula 16_. (MSL, 4:268.) _Cf._ Kirch, n. 241.