1. Tertullian, Apology, 17.4-17.5, 40.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cyprian • Cyprian, and African gods
Found in books: Nisula (2012) 28; O, Daly (2020) 43, 44; Simmons(1995) 10, 150, 187
| 17.4. The object of our worship is the One God, He who by His commanding word, His arranging wisdom, His mighty power, brought forth from nothing this entire mass of our world, with all its array of elements, bodies, spirits, for the glory of His majesty; whence also the Greeks have bestowed on it the name of &
40.2. On the contrary, they deserve the name of faction who conspire to bring odium on good men and virtuous, who cry out against innocent blood, offering as the justification of their enmity the baseless plea, that they think the Christians the cause of every public disaster, of every affliction with which the people are visited. If the Tiber rises as high as the city walls, if the Nile does not send its waters up over the fields, if the heavens give no rain, if there is an earthquake, if there is famine or pestilence, straightway the cry is, Away with the Christians to the lion! What! shall you give such multitudes to a single beast? Pray, tell me how many calamities befell the world and particular cities before Tiberius reigned - before the coming, that is, of Christ? We read of the islands of Hiera, and Anaphe, and Delos, and Rhodes, and Cos, with many thousands of human beings, having been swallowed up. Plato informs us that a region larger than Asia or Africa was seized by the Atlantic Ocean. An earthquake, too, drank up the Corinthian sea; and the force of the waves cut off a part of Lucania, whence it obtained the name of Sicily. These things surely could not have taken place without the inhabitants suffering by them. But where - I do not say were Christians, those despisers of your gods - but where were your gods themselves in those days, when the flood poured its destroying waters over all the world, or, as Plato thought, merely the level portion of it? For that they are of later date than that calamity, the very cities in which they were born and died, nay, which they founded, bear ample testimony; for the cities could have no existence at this day unless as belonging to postdiluvian times. Palestine had not yet received from Egypt its Jewish swarm (of emigrants), nor had the race from which Christians sprung yet settled down there, when its neighbors Sodom and Gomorrha were consumed by fire from heaven. The country yet smells of that conflagration; and if there are apples there upon the trees, it is only a promise to the eye they give - you but touch them, and they turn to ashes. Nor had Tuscia and Campania to complain of Christians in the days when fire from heaven overwhelmed Vulsinii, and Pompeii was destroyed by fire from its own mountain. No one yet worshipped the true God at Rome, when Hannibal at Cann counted the Roman slain by the pecks of Roman rings. Your gods were all objects of adoration, universally acknowledged, when the Senones closely besieged the very Capitol. And it is in keeping with all this, that if adversity has at any time befallen cities, the temples and the walls have equally shared in the disaster, so that it is clear to demonstration the thing was not the doing of the gods, seeing it also overtook themselves. The truth is, the human race has always deserved ill at God's hand. First of all, as undutiful to Him, because when it knew Him in part, it not only did not seek after Him, but even invented other gods of its own to worship; and further, because, as the result of their willing ignorance of the Teacher of righteousness, the Judge and Avenger of sin, all vices and crimes grew and flourished. But had men sought, they would have come to know the glorious object of their seeking; and knowledge would have produced obedience, and obedience would have found a gracious instead of an angry God. They ought then to see that the very same God is angry with them now as in ancient times, before Christians were so much as spoken of. It was His blessings they enjoyed - created before they made any of their deities: and why can they not take it in, that their evils come from the Being whose goodness they have failed to recognize? They suffer at the hands of Him to whom they have been ungrateful. And, for all that is said, if we compare the calamities of former times, they fall on us more lightly now, since God gave Christians to the world; for from that time virtue put some restraint on the world's wickedness, and men began to pray for the averting of God's wrath. In a word, when the summer clouds give no rain, and the season is matter of anxiety, you indeed - full of feasting day by day, and ever eager for the banquet, baths and taverns and brothels always busy - offer up to Jupiter your rain-sacrifices; you enjoin on the people barefoot processions; you seek heaven at the Capitol; you look up to the temple-ceilings for the longed-for clouds - God and heaven not in all your thoughts. We, dried up with fastings, and our passions bound tightly up, holding back as long as possible from all the ordinary enjoyments of life, rolling in sackcloth and ashes, assail heaven with our importunities - touch God's heart - and when we have extorted divine compassion, why, Jupiter gets all the honour! "'. None |
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2. Tertullian, On The Crown, 3.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cyprian of Carthage
Found in books: Cosgrove (2022) 333; Geljon and Vos (2020) 90
| 3.3. And how long shall we draw the saw to and fro through this line, when we have an ancient practice, which by anticipation has made for us the state, i.e., of the question? If no passage of Scripture has prescribed it, assuredly custom, which without doubt flowed from tradition, has confirmed it. For how can anything come into use, if it has not first been handed down? Even in pleading tradition, written authority, you say, must be demanded. Let us inquire, therefore, whether tradition, unless it be written, should not be admitted. Certainly we shall say that it ought not to be admitted, if no cases of other practices which, without any written instrument, we maintain on the ground of tradition alone, and the countece thereafter of custom, affords us any precedent. To deal with this matter briefly, I shall begin with baptism. When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels. Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. Then when we are taken up (as new-born children), we taste first of all a mixture of milk and honey, and from that day we refrain from the daily bath for a whole week. We take also, in congregations before daybreak, and from the hand of none but the presidents, the sacrament of the Eucharist, which the Lord both commanded to be eaten at meal-times, and enjoined to be taken by all alike. As often as the anniversary comes round, we make offerings for the dead as birthday honours. We count fasting or kneeling in worship on the Lord's day to be unlawful. We rejoice in the same privilege also from Easter to Whitsunday. We feel pained should any wine or bread, even though our own, be cast upon the ground. At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign. "". None |
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3. Tertullian, On Repentance, 6.17 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cyprian
Found in books: Glowalsky (2020) 59; Pignot (2020) 3
| 6.17. Whatever, then, our poor ability has attempted to suggest with reference to laying hold of repentance once for all, and perpetually retaining it, does indeed bear upon all who are given up to the Lord, as being all competitors for salvation in earning the favour of God; but is chiefly urgent in the case of those young novices who are only just beginning to bedew Deuteronomy 32:2 their ears with divine discourses, and who, as whelps in yet early infancy, and with eyes not yet perfect, creep about uncertainly, and say indeed that they renounce their former deed, and assume (the profession of) repentance, but neglect to complete it. For the very end of desiring importunes them to desire somewhat of their former deeds; just as fruits, when they are already beginning to turn into the sourness or bitterness of age, do yet still in some part flatter their own loveliness. Moreover, a presumptuous confidence in baptism introduces all kind of vicious delay and tergiversation with regard to repentance; for, feeling sure of undoubted pardon of their sins, men meanwhile steal the intervening time, and make it for themselves into a holiday-time for sinning, rather than a time for learning not to sin. Further, how inconsistent is it to expect pardon of sins (to be granted) to a repentance which they have not fulfilled! This is to hold out your hand for merchandise, but not produce the price. For repentance is the price at which the Lord has determined to award pardon: He proposes the redemption of release from penalty at this compensating exchange of repentance. If, then, sellers first examine the coin with which they make their bargains, to see whether it be cut, or scraped, or adulterated, we believe likewise that the Lord, when about to make us the grant of so costly merchandise, even of eternal life, first institutes a probation of our repentance. But meanwhile let us defer the reality of our repentance: it will then, I suppose, be clear that we are amended when we are absolved. By no means; (but our amendment should be manifested) while, pardon being in abeyance, there is still a prospect of penalty; while the penitent does not yet merit - so far as merit we can - his liberation; while God is threatening, not while He is forgiving. For what slave, after his position has been changed by reception of freedom, charges himself with his (past) thefts and desertions? What soldier, after his discharge, makes satisfaction for his (former) brands? A sinner is bound to bemoan himself before receiving pardon, because the time of repentance is coincident with that of peril and of fear. Not that I deny that the divine benefit - the putting away of sins, I mean - is in every way sure to such as are on the point of entering the (baptismal) water; but what we have to labour for is, that it may be granted us to attain that blessing. For who will grant to you, a man of so faithless repentance, one single sprinkling of any water whatever? To approach it by stealth, indeed, and to get the minister appointed over this business misled by your asseverations, is easy; but God takes foresight for His own treasure, and suffers not the unworthy to steal a march upon it. What, in fact, does He say? Nothing hid which shall not be revealed. Luke 8:17 Draw whatever (veil of) darkness you please over your deeds, God is light. 1 John 1:5 But some think as if God were under a necessity of bestowing even on the unworthy, what He has engaged (to give); and they turn His liberality into slavery. But if it is of necessity that God grants us the symbol of death, then He does so unwillingly. But who permits a gift to be permanently retained which he has granted unwillingly? For do not many afterward fall out of (grace)? Is not this gift taken away from many? These, no doubt, are they who do steal a march upon (the treasure), who, after approaching to the faith of repentance, set up on the sands a house doomed to ruin. Let no one, then, flatter himself on the ground of being assigned to the recruit-classes of learners, as if on that account he have a licence even now to sin. As soon as you know the Lord, you should fear Him; as soon as you have gazed on Him, you should reverence Him. But what difference does your knowing Him make, while you rest in the same practises as in days bygone, when you knew Him not? What, moreover, is it which distinguishes you from a perfected servant of God? Is there one Christ for the baptized, another for the learners? Have they some different hope or reward? Some different dread of judgment? Some different necessity for repentance? That baptismal washing is a sealing of faith, which faith is begun and is commended by the faith of repentance. We are not washed in order that we may cease sinning, but because we have ceased, since in heart we have been bathed already. For the first baptism of a learner is this, a perfect fear; thenceforward, in so far as you have understanding of the Lord faith is sound, the conscience having once for all embraced repentance. Otherwise, if it is (only) after the baptismal waters that we cease sinning, it is of necessity, not of free-will, that we put on innocence. Who, then, is pre-eminent in goodness? He who is not allowed, or he whom it displeases, to be evil? He who is bidden, or he whose pleasure it is, to be free from crime? Let us, then, neither keep our hands from theft unless the hardness of bars withstand us, nor refrain our eyes from the concupiscence of fornication unless we be withdrawn by guardians of our persons, if no one who has surrendered himself to the Lord is to cease sinning unless he be bound thereto by baptism. But if any entertain this sentiment, I know not whether he, after baptism, do not feel more sadness to think that he has ceased from sinning, than gladness that he has escaped from it. And so it is becoming that learners desire baptism, but do not hastily receive it: for he who desires it, honours it; he who hastily receives it, disdains it: in the one appears modesty, in the other arrogance; the former satisfies, the latter neglects it; the former covets to merit it, but the latter promises it to himself as a due return; the former takes, the latter usurps it. Whom would you judge worthier, except one who is more amended? Whom more amended, except one who is more timid, and on that account has fulfilled the duty of true repentance? For he has feared to continue still in sin, lest he should not merit the reception of baptism. But the hasty receiver, inasmuch as he promised it himself (as his due), being forsooth secure (of obtaining it), could not fear: thus he fulfilled not repentance either, because he lacked the instrumental agent of repentance, that is, fear. Hasty reception is the portion of irreverence; it inflates the seeker, it despises the Giver. And thus it sometimes deceives, for it promises to itself the gift before it be due; whereby He who is to furnish the gift is ever offended. ''. None |
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4. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cyprian • Cyprian of Carthage, Donatists’s dependence on • Cyprian of Carthage, Optatus’s dependence on • Donatistarum adversus Parmenianum, Cyprian’s influence on • Donatists, Cyprian’s influence • Tertullian, Cyprian’s dependence on
Found in books: Binder (2012) 83; Yates and Dupont (2020) 194
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5. Eusebius of Caesarea, Ecclesiastical History, 6.11.6, 6.14.9 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Cyprian of Carthage
Found in books: Mitchell and Pilhofer (2019) 17; Moss (2012) 155
| 6.11.6. He indicates that he sent this epistle by Clement, writing toward its close as follows:My honored brethren, I have sent this letter to you by Clement, the blessed presbyter, a man virtuous and approved, whom you yourselves also know and will recognize. Being here, in the providence and oversight of the Master, he has strengthened and built up the Church of the Lord.
6.14.9. For we know well those blessed fathers who have trodden the way before us, with whom we shall soon be; Pantaenus, the truly blessed man and master, and the holy Clement, my master and benefactor, and if there is any other like them, through whom I became acquainted with you, the best in everything, my master and brother.''. None |
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6. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cyprian • Pseudo-Cyprian
Found in books: Cain (2013) 223; Nisula (2012) 32
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7. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cyprian • Cyprian of Carthage, • Cyprian of Carthage, letters, images in • allegory see also typology, Cyprian’s use of
Found in books: Bay (2022) 179, 248; Nisula (2012) 31; Yates and Dupont (2020) 302
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8. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cyprian
Found in books: Dijkstra and Raschle (2020) 194, 195; de Ste. Croix et al. (2006) 44
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9. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Augustine of Hippo, and Pseudo-Cyprianic treatises • Carthage, Cyprian • Cyprian • Cyprian of Carthage • Cyprian of Carthage, Ad Quirinum testimonia adversus Judaeos • Cyprian of Carthage, letters, contextual exegesis in • Cyprian of Carthage, letters, overview • Cyprian of Carthage, letters, prophetic fulfillment in • Cyprian of Carthage, rhetorical strategies • Cyprian of Carthage, scriptural interpretation, overview • Cyprian, Letter • Cyprian, epistles of • Cyprian, military terms of • Cyprian, on succession • Cyprian, paraphrases Valerians edict • Cyprian, ‘Pope’ of Carthage • Letters of Cyprian • Old Testament, Cyprian’s interpretation of • Pseudo-Cyprianic treatises, Ad Novatianum • Pseudo-Cyprianic treatises, De aleatoribus • Pseudo-Cyprianic treatises, De centesima, sexagesima, tricesima • Pseudo-Cyprianic treatises, De duobus montibus Sina et Sion • Pseudo-Cyprianic treatises, De laude martyrii • Pseudo-Cyprianic treatises, De rebaptismate • Pseudo-Cyprianic treatises, exegetical practices • Pseudo-Cyprianic treatises, legacy and methodological implications • typology , Cyprian’s use of • typology, Cyprian on
Found in books: Dijkstra (2020) 47; Dijkstra and Raschle (2020) 187, 194, 195; Esler (2000) 321; Geljon and Vos (2020) 90; Goldhill (2020) 127; Goldhill (2022) 228, 309; Kitzler (2015) 55; McGowan (1999) 205, 206; Pignot (2020) 3, 4; Sider (2001) 108, 110; Simmons(1995) 76, 78, 119, 124, 129; Waldner et al (2016) 193; Yates and Dupont (2020) 122, 130, 133, 139, 161, 165
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10. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cyprian • Cyprian of Carthage, martyrdom
Found in books: Neusner Green and Avery-Peck (2022) 95; Yates and Dupont (2020) 68
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11. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cyprian • Cyprian of Carthage, Ad Quirinum testimonia adversus Judaeos • Cyprian of Carthage, letters, overview • Cyprian of Carthage, scriptural interpretation, overview • Donatists, and Pseudo-Cyprianic treatises • Pseudo-Cyprianic treatises, Ad Plebem Carthaginis • Pseudo-Cyprianic treatises, Ad Vigilium episcopum de Judaica incredulitate • Pseudo-Cyprianic treatises, De aleatoribus • Pseudo-Cyprianic treatises, dating, post-Cyprian
Found in books: Nisula (2012) 31; Pignot (2020) 123; Yates and Dupont (2020) 122, 152
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12. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Pseudo-Cyprian, on raven • Pseudo-Cyprianic treatises, Ad Novatianum • Pseudo-Cyprianic treatises, De rebaptismate • Pseudo-Cyprianic treatises, exegetical practices
Found in books: Hillier (1993) 79; Yates and Dupont (2020) 160
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13. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cyprian • Pseudo-Cyprian, on blood and water from Christs side
Found in books: Hillier (1993) 172; Pignot (2020) 4
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14. Augustine, De Baptismo Contra Donatistas, 4.21.28 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Cyprian • Cyprian of Carthage
Found in books: Karfíková (2012) 305, 306; Pignot (2020) 113
| 4.21.28. 29. With regard to the objection brought against Cyprian, that the catechumens who were seized in martyrdom, and slain for Christ\'s name\'s sake, received a crown even without baptism, I do not quite see what it has to do with the matter, unless, indeed, they urged that heretics could much more be admitted with baptism to Christ\'s kingdom, to which catechumens were admitted without it, since He Himself has said, "Unless a man be born of water and of the Spirit, he cannot enter into the kingdom of God." John 3:5 Now, in this matter I do not hesitate for a moment to place the Catholic catechumen, who is burning with love for God, before the baptized heretic; nor yet do we thereby do dishonor to the sacrament of baptism which the latter has already received, the former not as yet; nor do we consider that the sacrament of the catechumen is to be preferred to the sacrament of baptism, when we acknowledge that some catechumens are better and more faithful than some baptized persons. For the centurion Cornelius, before baptism, was better than Simon, who had been baptized. For Cornelius, even before his baptism, was filled with the Holy Spirit; Acts 10:44 Simon, even after baptism, was puffed up with an unclean spirit. Cornelius, however, would have been convicted of contempt for so holy a sacrament, if, even after he had received the Holy Ghost, he had refused to be baptized. But when he was baptized, he received in no wise a better sacrament than Simon; but the different merits of the men were made manifest under the equal holiness of the same sacrament - so true is it that the good or ill deserving of the recipient does not increase or diminish the holiness of baptism. But as baptism is wanting to a good catechumen to his receiving the kingdom of heaven, so true conversion is wanting to a bad man though baptized. For He who said, "Unless a man be born of water and of the Spirit, he cannot enter into the kingdom of God," said also Himself, "unless your righteousness shall exceed the righteousness of the scribes and Pharisees, you shall in no case enter into the kingdom of heaven." Matthew 5:20 For that the righteousness of the catechumens might not feel secure, it is written, "Unless a man be born again of water and of the Spirit, he cannot enter into the kingdom of God." And again, that the unrighteousness of the baptized might not feel secure because they had received baptism, it is written, "Unless your righteousness shall exceed the righteousness of the scribes and Pharisees, you shall in no case enter into the kingdom of heaven." The one were too little without the other; the two make perfect the heir of that inheritance. As, then, we ought not to depreciate a man\'s righteousness, which begins to exist before he is joined to the Church, as the righteousness of Cornelius began to exist before he was in the body of Christian men, - which righteousness was not thought worthless, or the angel would not have said to him, "Your prayers and your alms have come up as a memorial before God;" nor did it yet suffice for his obtaining the kingdom of heaven, or he would not have been told to send to Peter, Acts 10:4-5 - so neither ought we to depreciate the sacrament of baptism, even though it has been received outside the Church. But since it is of no avail for salvation unless he who has baptism indeed in full perfection be incorporated into the Church, correcting also his own depravity, let us therefore correct the error of the heretics, that we may recognize what in them is not their own but Christ\'s. ''. None |
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15. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Cyprian • Cyprian of Carthage
Found in books: Geljon and Vos (2020) 140; Kitzler (2015) 86
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16. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Cyprian • typology, Cyprian on
Found in books: Goldhill (2020) 127; Goldhill (2022) 309
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17. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Cyprian • Cyprian of Carthage, martyrdom
Found in books: Kitzler (2015) 20; Yates and Dupont (2020) 68
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18. None, None, nan (7th cent. CE - 7th cent. CE)
Tagged with subjects: • Cyprian • Cyprian of Carthage
Found in books: Geljon and Vos (2020) 147; Kahlos (2019) 189
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19. None, None, nan
Tagged with subjects: • Cyprian
Found in books: Binder (2012) 82; Neusner Green and Avery-Peck (2022) 95
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20. None, None, nan
Tagged with subjects: • Cyprian
Found in books: Kitzler (2015) 69; Pignot (2020) 4
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21. None, None, nan
Tagged with subjects: • Cyprian
Found in books: Kitzler (2015) 20; Maier and Waldner (2022) 150
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