Cyprian

Cyprian (SIP-ree-ən; Latin: Thaschus Cæcilius Cyprianus; c. 200 – September 14, 258 AD)[4] was bishop of Carthage and a notable Early Christian writer of Berber descent,[5] many of whose Latin works are extant. He is also recognised as a saint in the Christian churches. He was born around the beginning of the 3rd century in North Africa, perhaps at Carthage,[6] where he received a classical education. Soon after converting to Christianity, he became a bishop in 249. A controversial figure during his lifetime, his strong pastoral skills, firm conduct during the Novatianist heresy and outbreak of the Plague of Cyprian (named after him due to his description of it), and eventual martyrdom at Carthage established his reputation and proved his sanctity in the eyes of the Church. His skillful Latin rhetoric led to his being considered the pre-eminent Latin writer of Western Christianity until Jerome and Augustine.[7]

This article is about the bishop of Carthage. For other Cyprians, see Cyprian (disambiguation).

Saint Cyprian
Icon of St. Cyprian from a Russian Orthodox church in Germany
Born	c. 200-210 Carthage, Roman Empire
Died	14 September 258 Carthage
Venerated in	Catholic Church, Eastern Orthodox Church, Lutheranism, Anglicanism
Feast	16 September (Western Orthodox, Catholic & Lutheran) 31 August (Eastern Orthodox) 13 or 15 September (Anglican) 14 September (historical Sarum Use)
Controversy	Swift ordination Lapsi Dispute Dispute with Novatianisms

Cyprian
Saint Cyprian by Master of Messkirch
Nationality	Roman African
Occupation	Bishop
Notable work	Epistola ad Donatum de gratia Dei and the Testimoniorum Libri III
Theological work
Era	Patristic era
Main interests	Theology
Notable ideas	Church of Rome as the Matrice of the Church[1] Extra Ecclesiam nulla salus[2][3]

Early life

Cyprian was born into a rich, pagan, Berber (Roman African),[6] Carthage family sometime during the early third century. His original name was Thascius; he took the additional name Caecilius in memory of the priest to whom he owed his conversion.[8] Before his conversion, he was a leading member of a legal fraternity in Carthage, an orator, a "pleader in the courts", and a teacher of rhetoric.[9] After a "dissipated youth", Cyprian was baptised when he was thirty-five years old,[10] c. 245 AD. After his baptism, he gave away a portion of his wealth to the poor of Carthage, as befitted a man of his status.

In the early days of his conversion he wrote an Epistola ad Donatum de gratia Dei and the Testimoniorum Libri III that adhere closely to the models of Tertullian, who influenced his style and thinking. Cyprian described his own conversion and baptism in the following words:

When I was still lying in darkness and gloomy night, I used to regard it as extremely difficult and demanding to do what God's mercy was suggesting to me... I myself was held in bonds by the innumerable errors of my previous life, from which I did not believe I could possibly be delivered, so I was disposed to acquiesce in my clinging vices and to indulge my sins... But after that, by the help of the water of new birth, the stain of my former life was washed away, and a light from above, serene and pure, was infused into my reconciled heart... a second birth restored me to a new man. Then, in a wondrous manner every doubt began to fade.... I clearly understood that what had first lived within me, enslaved by the vices of the flesh, was earthly and that what, instead, the Holy Spirit had wrought within me was divine and heavenly.[11]

Contested election as bishop of Carthage

Not long after his baptism he was ordained a deacon, and soon afterwards a priest. Some time between July 248 and April 249 he was elected bishop of Carthage, a popular choice among the poor who remembered his patronage as demonstrating good equestrian style. However his rapid rise did not meet with the approval of senior members of the clergy in Carthage,[12] an opposition which did not disappear during his episcopate.

Not long afterward, the entire community was put to an unwanted test. Christians in North Africa had not suffered persecution for many years; the Church was assured and lax. Early in 250 the "Decian persecution" began.[13] The Emperor Decius issued an edict, the text of which is lost, ordering sacrifices to the gods to be made throughout the Empire.[14] Jews were specifically exempted from this requirement.[15] Cyprian chose to go into hiding rather than face potential execution. While some clergy saw this decision as a sign of cowardice, Cyprian defended himself saying he had fled in order not to leave the faithful without a shepherd during the persecution, and that his decision to continue to lead them, although from a distance, was in accordance with divine will. Moreover, he pointed to the actions of the Apostles and Jesus himself: "And therefore the Lord commanded us in the persecution to depart and to flee; and both taught that this should be done, and Himself did it. For as the crown is given by the condescension of God, and cannot be received unless the hour comes for accepting it, whoever abiding in Christ departs for a while does not deny his faith, but waits for the time..." [16]

Controversy over the lapsed

The persecution was especially severe at Carthage, according to Church sources. Many Christians fell away, and were thereafter referred to as "Lapsi" (the fallen). [13] The majority had obtained signed statements (libelli) certifying that they had sacrificed to the Roman gods in order to avoid persecution or confiscation of property. In some cases Christians had actually sacrificed, whether under torture or otherwise. Cyprian found these libellatici especially cowardly, and demanded that they and the rest of the lapsi undergo public penance before being re-admitted to the Church.

However, in Cyprian's absence, some priests disregarded his wishes by readmitting the lapsed to communion with little or no public penance. Some of the lapsi presented a second libellus purported to bear the signature of some martyr or confessor who, it was held, had the spiritual prestige to reaffirm individual Christians. This system was not limited to Carthage, but on a wider front by its charismatic nature it clearly constituted a challenge to institutional authority in the Church, in particular to that of the bishop. Hundreds or even thousands of lapsi were re-admitted this way, against the express wishes of Cyprian and the majority of the Carthaginian clergy, who insisted upon earnest repentance.[7]

A schism then broke out in Carthage, as the laxist party, led largely by the priests who had opposed Cyprian's election, attempted to block measures taken by him during his period of absence. After fourteen months, Cyprian returned to the diocese and in letters addressed to the other North African bishops defended having left his post. After issuing a tract, "De lapsis," (On the Fallen) he convoked a council of North African bishops at Carthage to consider the treatment of the lapsed, and the apparent schism of Felicissimus (251). Cyprian took a middle course between the followers of Novatus of Carthage who were in favour of welcoming back all with little or no penance, and Novatian of Rome who would not allow any of those who had lapsed to be reconciled.[17] The council in the main sided with Cyprian and condemned Felicissimus, though no acts of this council survive.

The schism continued as the laxists elected a certain Fortunatus as bishop in opposition to Cyprian. At the same time, the rigorist party in Rome, who refused reconciliation to any of the lapsed, elected Novatian as bishop of Rome, in opposition to Pope Cornelius. The Novatianists also secured the election of a certain Maximus as a rival bishop of their own at Carthage. Cyprian now found himself wedged between laxists and rigorists, but the polarization highlighted the firm but moderate position adopted by Cyprian and strengthened his influence, wearing down the numbers of his opponents. Moreover, his dedication during the time of a great plague and famine gained him still further popular support.[17]

Cyprian comforted his brethren by writing his De mortalitate, and in his De eleemosynis exhorted them to active charity towards the poor, setting a personal example. He defended Christianity and the Christians in the apologia Ad Demetrianum, directed against a certain Demetrius, in which he countered pagan claims that Christians were the cause of the public calamities.

Persecution under Valerian

Relic of Cyprian in Kornelimünster Abbey

At the end of 256 a new persecution of the Christians broke out under Emperor Valerian, and Pope Sixtus II was executed in Rome.[7]

In Africa Cyprian prepared his people for the expected edict of persecution by his De exhortatione martyrii, and himself set an example when he was brought before the Roman proconsul Aspasius Paternus (August 30, 257).[7] He refused to sacrifice to the pagan deities and firmly professed Christ.

The proconsul banished him to Curubis, modern Korba, whence, to the best of his ability, he comforted his flock and his banished clergy. In a vision he believed he saw his approaching fate. When a year had passed he was recalled and kept practically a prisoner in his own villa, in expectation of severe measures after a new and more stringent imperial edict arrived, and which Christian writers subsequently claimed demanded the execution of all Christian clerics.[7]

On September 13, 258, Cyprian was imprisoned on the orders of the new proconsul, Galerius Maximus. The public examination of Cyprian by Galerius Maximus, on 14 September 258 has been preserved:[14]

Galerius Maximus: "Are you Thascius Cyprianus?" Cyprian: "I am." Galerius: "The most sacred Emperors have commanded you to conform to the Roman rites." Cyprian: "I refuse." Galerius: "Take heed for yourself." Cyprian: "Do as you are bid; in so clear a case I may not take heed." Galerius, after briefly conferring with his judicial council, with much reluctance pronounced the following sentence: "You have long lived an irreligious life, and have drawn together a number of men bound by an unlawful association, and professed yourself an open enemy to the gods and the religion of Rome; and the pious, most sacred and august Emperors ... have endeavoured in vain to bring you back to conformity with their religious observances; whereas therefore you have been apprehended as principal and ringleader in these infamous crimes, you shall be made an example to those whom you have wickedly associated with you; the authority of law shall be ratified in your blood." He then read the sentence of the court from a written tablet: "It is the sentence of this court that Thascius Cyprianus be executed with the sword." Cyprian: "Thanks be to God.”

The execution was carried out at once in an open place near the city. A vast multitude followed Cyprian on his last journey. He removed his garments without assistance, knelt down, and prayed. After he blindfolded himself, he was beheaded by the sword. The body was interred by Christians near the place of execution.[7]

Writings

Cyprian's works were edited in volumes 3 and 4 of the Patrologia Latina. He was not a speculative theologian, his writings being always related to his pastoral ministry.[18] The first major work was a monologue spoken to a friend called Ad Donatum, detailing his own conversion, the corruption of Roman government and the gladiatorial spectacles, and pointing to prayer as "the only refuge of the Christian".[7] Another early written work was the Testimonia ad Quirinum. During his exile from Carthage Cyprian wrote his most famous treatise, De Ecclesiae Catholicae Unitate (On the Unity of the Catholic Church) and on returning to his see, he issued De Lapsis (On the Fallen). Another important work is his Treatise on the Lord's Prayer.

The following works are of doubtful authenticity: De spectaculis ("On Public Games"); De bono pudicitiae ("The Virtue of Modesty"); De idolorum vanitate ("On the Vanity of Images," written by Novatian); De laude martyrii ("In Praise of Martyrdom"); Adversus aleatores ("Against Gamblers"); De duobus montibus Sina et Sion ("On the Two Mountains Sinai and Sion"); Adversus Judaeos ("Against the Jews"); and the Cena Cypriani ("Cyprian's Banquet", which enjoyed wide circulation in the Middle Ages). The treatise entitled De duplici martyrio ad Fortunatum and attributed to Cyprian was not only published by Erasmus, but probably also composed by him. It is possible that his "Citation," was the only text written by him, a prayer for the help of angels against demonic attacks. Doubtless only part of his written output has survived, and this must apply especially to his correspondence, of which some sixty letters are extant, in addition to some of the letters he received.

Cyprian of Carthage is often confused with Cyprian of Antioch, reputedly a magician before his conversion. A number of grimoires, such as Libellus Magicus are mistakenly attributed to the former.

Sources on Cyprian's life

Pontius the Deacon wrote a biography of Cyprian titled The Life and Passion of St. Cyprian which details the saint's early life, his conversion, notable acts, and martyrdom under Valerian.

Veneration

Churches were afterward erected over his tomb and over the place of his death, In later centuries, however, these churches were destroyed by the Vandals. The graves of such saints as Cyprian and Martin of Tours came to be regarded as "contact points between Heaven and Earth", and they became the centres of new, redefined, Christian urban communities.[19] A surviving homily from Augustine on Cyprian's feast day indicates that his following was fairly widespread throughout Africa by the fourth century.

Charlemagne is said to have had the bones transferred to France; and Lyons, Arles, Venice, Compiègne, and Roenay in Flanders all have claimed to possess part of the martyr's relics.

The Roman Catholic Church celebrates his feast together with that of his good friend Pope St. Cornelius on September 16.[9] Anglicans celebrate his feast usually either on September 13 (e.g. the Anglican Church of Australia) or September 15 (the present-day Church of England, although the Church of England before the Reformation, in the Sarum use, observed it on the day of his death, September 14). The Eastern Orthodox Church commemorates him on August 31.[20]

References

1. Meyendorff, John, ed. (1995) [1963]. The primacy of Peter: essays in ecclesiology and the early church (reprinted and rev. ed.). Crestwood, NY: St. Vladimir's Seminary Press. ISBN 978-0-88141-125-6.
2. Ad Jubajanum de haereticis baptizandis
3. Cyprian, "Epistle 72", §21, Ante-Nicne Fathers, Vol. 5. (Robert Ernest Wallis, trans.) Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1886.)
4. The Liturgy of the Hours according to the Roman Rite: Vol. IV. New York: Catholic Book Publishing Company, 1975. p. 1406.
5. Saint Cyprien est considéré comme Berbère par de nombreux auteurs français et anglo-saxons dont Gabriel Camps et Eugène Guernier.
6. Chisholm, Hugh, ed. (1911). "Cyprian, Saint" . Encyclopædia Britannica. 7 (11th ed.). Cambridge University Press. pp. 694–695.
7. Chapman, Henry Palmer (1908). "St. Cyprian of Carthage" . In Herbermann, Charles (ed.). Catholic Encyclopedia. 4. New York: Robert Appleton Company.
8. Butler, Alban. "St. Cyprian, Archbishop of Carthage, Martyr", The Lives of the Saints, Vol, IX, 1866
9. Butler's Lives of the Saints, (Michael Walsh, ed.), New York: HarperCollins Publishers, 1991, p. 289.
10. Benedict XVI 2008, p. 51.
11. Cyprian, Ad Donatum, 3-4
12. Oshitelu, G.A., The African Fathers of the Early Church, Ibadan, Nigeria, 2002
13. Benedict XVI 2008, p. 52.
14. W. H. C. Frend (1984). The Rise of Christianity. Fortress Press, Philadelphia. p. 319. ISBN 978-0-8006-1931-2.
15. Graeme Clarke (2005). Third-Century Christianity. In The Cambridge Ancient History, Volume XII: The Crisis of Empire, edited by Alan Bowman, Averil Cameron, and Peter Garnsey. Cambridge University Press. ISBN 0-521-30199-8.
16. Cyprian. De Lapsis.
17. Foley, Leonard O.F.M., "St. Cyprian", Saint of the Day, (revised by Pat McCloskey O.F.M.), Franciscan Media
18. Benedict XVI 2008, p. 53.
19. Arnold, John H., The Oxford Handbook of Medieval Christianity, OUP Oxford, 2014 ISBN 9780191015014
20. "Cyprian the Hieromartyr & Bishop of Carthage", Greek Orthodox Archdiocese of America

Sources

• Brent, Allen, editor and translator, "St Cyprian of Carthage: Selected Treatises," St. Vladimir's Seminary Press, 2007, ISBN 0-88141-312-7
• Brent, Allen, editor and translator, "St Cyprian of Carthage: Selected Letters," St. Vladimir's Seminary Press, 2007, ISBN 0-88141-313-5
• Campbell, Phillip, editor, "The Complete works of Saint Cyprian" Evolution Publishing, 2013, ISBN 1-935228-11-0
• Daniel, Robin, "This Holy Seed: Faith, Hope and Love in the Early Churches of North Africa", (Chester, Tamarisk Publications, 2010: from www.opaltrust.org) ISBN 0-9538565-3-4
• Christian Classics Ethereal Library: Cyprian texts
• J.M. Tebes, "Cyprian of Carthage: Christianity and Social World in the 3rd. century", Cuadernos de Teología 19, (2000) (in Spanish)
• Benedict XVI (2008). The Fathers. Our Sunday Visitor.CS1 maint: ref=harv (link)
• В. А. Фядосік Киприан и античное христианство. - Мінск: Университетское. - 1991. - 208 стр. - research of the Belarusian historian V. Fjadosik about Saint Cyprian

External links

• Pontius the Deacon (Pontius Diaconis), "The Life and Passion of Cyprian, Bishop and Martyr"
• Lorente Muñoz, Mario. "Estudio de la apostasía en la obra de Cipriano de Cartago: el caso de Basílides y Marcial, un suceso perteneciente a las persecuciones religiosas". Historia Digital, XIX, 33, 2019, pp.177-206.
• "The Plague of AD 251"
• Works by Cyprian at the IntraText Digital Library, with concordance and frequency lists
• Acta proconsularia S. Cypriani
• Multilanguage Opera Omnia
• Pope, Charles. "The Life of Saint Cyprian of Carthage"