# On Mortality - Author: [Cyprian of Carthage](https://sophiascriptura.com/fathers/authors/cyprian-of-carthage/) - Latin title: *De mortalitate* - Date: 252–253 (probable) - Source: Wilhelm von Hartel, ed., S. Thasci Caecili Cypriani Opera omnia, Pars 1, CSEL 3.1 (Vienna: Gerold, 1868), 297–315 (Latin text: W. von Hartel (CSEL 3.1, 1868), 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 - Editions and translations: Sancti Cypriani Episcopi Opera, CCSL 3–3A (Turnhout: Brepols, 1972–1976) - Work page: https://sophiascriptura.com/fathers/cyprian-mortalitate/ - Passages: 26 ## On Mortality 1 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-1 - Source: CSEL 3.1:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though most of his people stand firm in the plague, Cyprian writes to strengthen those whose faith is shaken. ### Latin text Etsi aput plurimos uestrum, fratres dilectissimi, mens solida est et fides firma et anima deuota quae ad praesentis mortalitatis copiam non mouetur, sed tamquam petra fortis et stabilis turbidos impetus mundi et uiolentos saeculi fluctus frangit potius ipsa nec frangitur, et temptationibus non uincitur sed probatur, tamen quia animaduerto in plebe quosdam uel inbecillitate animi uel fidei paruitate uel dulcedine saecularis uitae uel sexus mollitie uel, quod magis est, ueritatis errore minus stare fortiter nec pectoris sui diuinum adque inuictum robur exerere, dissimulanda res non fuit nec tacenda, quominus quantum nostra mediocritas sufficit uigore pleno et sermone de dominica lectione concepto delicatae mentis ignauia conprimatur et qui homo Dei et Christi esse iam coepit Deo et Christo dignus habeatur. ### English translation (Claude) Although in most of you, dearest brothers, the mind is solid, the faith firm, and the soul devoted, not shaken by the mass of the present mortality, but, like a strong and steady rock, it rather breaks the turbulent onslaughts of the world and the violent waves of the age, and is not itself broken, and is not conquered by temptations but proved; yet because I notice that some among the people, whether from weakness of mind, or smallness of faith, or the sweetness of worldly life, or the softness of their sex, or, what is worse, from error about the truth, stand less firmly and do not display the divine and invincible strength of their hearts, the matter was not to be passed over or kept silent. Rather, as far as our modest ability suffices, with full vigor and with a discourse drawn from the Lord's reading, the faint-heartedness of a delicate mind should be checked, so that he who has already begun to be a man of God and of Christ may be held worthy of God and of Christ. ### Scripture references - Matt 7:24: echo, medium confidence ### Translation notes - The occasion is the great plague that reached Carthage about 252. “Mortality” (mortalitas) is Cyprian's word for the epidemic. The image of the rock echoes Matt 7:24–25. ### Citation (SBL) Cyprian, Mort. 1 (CSEL 3.1:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-1). ## On Mortality 2 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-2 - Source: CSEL 3.1:297–298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ foretold wars, famines, and plagues before the end; since these are happening, his kingdom is near, and only those without hope fear death. ### Latin text Agnoscere enim se debet, fratres dilectissimi, qui Deo militat, qui positus in caelestibus castris diuina iam sperat, ut ad procellas et turbines mundi trepidatio nulla sit nobis, nulla turbatio, quando haec uentura praedixerit Dominus prouidae uocis hortatu instruens et docens et praeparans adque corroborans ecclesiae suae populum ad omnem tolerantiam futurorum: bella et fames et terrae motus et pestilentias per loca singula exurgere praenuntiauit et cecinit, et ne inopinatus nos et nouus rerum infestantium metus quateret, magis ac magis in nouissimis temporibus aduersa crebrescere ante praemonuit. fiunt ecce quae dicta sunt, et quando fiunt quae ante praedicta sunt sequentur et quaecumque promissa sunt Domino ipso pollicente et dicente: cum autem uideritis haec omnia fieri, scitote quoniam in proximo est regnum Dei. regnum Dei, fratres dilectissimi, esse coepit in proximo: praemium uitae et gaudium salutis aeternae et perpetua laetitia et possessio paradisi nuper amissa mundo transeunte iam ueniunt: iam terrenis caelestia et magna paruis et caducis aeterna succedunt. quis hic anxietatis et sollicitudinis locus est? quis inter haec trepidus et maestus est nisi cui spes et fides deest? eius est enim mortem timere qui ad Christum nolit ire. eius est ad Christum nolle ire qui se non credat cum Christo incipere regnare. ### English translation (Claude) For he who serves as a soldier of God, who, set in the heavenly camp, already hopes for divine things, ought to recognize that we must have no trembling and no disturbance at the storms and whirlwinds of the world, since the Lord foretold that these things would come, instructing and teaching and preparing and strengthening the people of his church with the encouragement of his foreseeing voice for all endurance of things to come. He foretold and prophesied that wars and famines and earthquakes and pestilences would arise in various places; and so that a new and unexpected fear of hostile events might not shake us, he warned beforehand that adversities would increase more and more in the last times. See, the things that were spoken are happening; and since the things foretold are happening, whatever was promised will also follow, as the Lord himself promises and says: “But when you see all these things happening, know that the kingdom of God is near.” The kingdom of God, dearest brothers, has begun to be near; the reward of life and the joy of eternal salvation and everlasting gladness and the possession of paradise, lately lost, are now coming as the world passes away; now heavenly things succeed earthly ones, great things small ones, eternal things perishable ones. What room is there here for anxiety and worry? Who among these things is trembling and sad, except one who lacks hope and faith? For it belongs to one who does not want to go to Christ to fear death; and it belongs to one who does not believe he is beginning to reign with Christ not to want to go to Christ. ### Scripture references - Luke 21:10: allusion, high confidence - Luke 21:11: allusion, high confidence - Matt 24:7: allusion, medium confidence - Luke 21:31: quotation, high confidence ### Translation notes - The passage alludes to Luke 21:10–11 (cf. Matt 24:7) and quotes Luke 21:31. Correction: a stray period in “maestus. est”. ### Citation (SBL) Cyprian, Mort. 2 (CSEL 3.1:297–298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-2). ## On Mortality 3 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-3 - Source: CSEL 3.1:298–299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous live by faith and should welcome being called to Christ, as Simeon gladly awaited death after seeing the infant Christ. ### Latin text Scriptum est: iustum fide uiuere. si iustus es et fide uiuis, si uere [in Deum] credis, cur non cum Christo futurus et de Domini pollicitatione securus, quod ad Christum uoceris amplecteris et quod diabolo careas gratularis? Simeon denique ille iustus qui uere iustus fuit, qui fide plena Dei praecepta seruauit, cum ei diuinitus responsum fuisset quod non ante moreretur quam Christum uidisset et Christus infans in templum cum matre uenisset, agnouit in spiritu natum esse iam Christum, de quo sibi fuerat ante praedictum: quo uiso sciuit se cito esse moriturum. laetus itaque de morte iam proxima et de uicina arcessitione securus accepit in manus puerum et benedicens Deum exclamauit et dixit: nunc dimittis seruum tuum, Domine, secundum uerbum tuum in pace, quoniam uiderunt oculi mei salutarem tuum, probans scilicet adque contestans tunc esse seruis Dei pacem, tunc liberam, tunc tranquillam quietem, quando de istis mundi turbinibus extracti sedis et securitatis aeternae portum petiuimus, quando expuncta hac morte ad immortalitatem uenimus. illa est enim nostra pax, illa fida tranquillitas, illa stabilis et firma et perpetua securitas. ### English translation (Claude) It is written: “The righteous lives by faith.” If you are righteous and live by faith, if you truly believe, why, since you are going to be with Christ and are secure in the Lord's promise, do you not embrace being called to Christ and rejoice to be free of the devil? Simeon, that righteous man who was truly righteous, who kept God's commands with full faith, when it had been divinely revealed to him that he would not die before he had seen Christ, and the infant Christ had come into the temple with his mother, recognized in the Spirit that Christ was now born, of whom it had been foretold to him; and when he had seen him he knew that he would soon die. So, glad at his death now near and secure about his approaching summons, he took the child in his hands, and, blessing God, cried out and said: “Now you dismiss your servant, Lord, according to your word, in peace, for my eyes have seen your salvation.” He proved and bore witness, namely, that the servants of God have peace, free and tranquil rest, only then, when, drawn out of these whirlwinds of the world, we reach the harbor of our eternal home and security, when, this death having been accomplished, we come to immortality. For that is our peace, that is faithful tranquility, that is steady, firm, and everlasting security. ### Scripture references - Hab 2:4: quotation, high confidence - Rom 1:17: quotation, medium 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 - The quotations are Hab 2:4 (cf. Rom 1:17) and Luke 2:29–30; the story is Luke 2:25–28. The editor deletes “in God” (in Deum) after “believe”. Corrections: the digital text has “diI:ųittis” for dimittis and “semis” for seruis. ### Citation (SBL) Cyprian, Mort. 3 (CSEL 3.1:298–299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-3). ## On Mortality 4 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-4 - Source: CSEL 3.1:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Life in the world is a constant battle against the devil and one vice after another. ### Latin text Ceterum quid aliud in mundo quam pugna aduersus diabolum cotidie geritur, quam aduersus iacula eius et tela conflictationibus adsiduis dimicatur? cum auaritia nobis, cum inpudicitia, cum ira, cum ambitione congressio est, cum carnalibus uitiis, cum inlecebris saecularibus adsidua et molesta luctatio. obsessa mens hominis et undique diaboli infestatione uallata uix occurrit singulis, uix resistit: si auaritia prostrata est, exsurgit libido: si libido conpressa est, succedit ambitio: si ambitio contempta est, ira exasperat, inflat superbia, uinolentia inuitat, inuidia concordiam rumpit, amicitiam zelus abscidit. cogeris maledicere quod diuina lex prohibet, conpelleris iurare quod non licet. ### English translation (Claude) For what else is carried on daily in the world but a battle against the devil, a fight against his darts and weapons in constant conflicts? We have an encounter with avarice, with unchastity, with anger, with ambition; a constant and troublesome struggle with the vices of the flesh, with the enticements of the world. The mind of man, besieged and surrounded on every side by the assaults of the devil, scarcely meets each one, scarcely resists. If avarice is laid low, lust springs up; if lust is suppressed, ambition takes its place; if ambition is despised, anger exasperates, pride puffs up, drunkenness invites, envy breaks concord, jealousy cuts off friendship. You are driven to curse, which the divine law forbids; you are compelled to swear, which is not lawful. ### Scripture references - Eph 6:16: echo, medium confidence - Matt 5:34: allusion, medium confidence - Rom 12:14: allusion, low confidence ### Translation notes - “His darts” echoes Eph 6:16; the ban on swearing alludes to Matt 5:34. ### Citation (SBL) Cyprian, Mort. 4 (CSEL 3.1:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-4). ## On Mortality 5 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-5 - Source: CSEL 3.1:299–300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rather than cling to a life of daily struggle, Christians should long for the joy of seeing Christ, which he promised no one could take away. ### Latin text Tot persecutiones cotidie animus patitur, tot periculis pectus urgetur: et delectat hic inter diaboli gladios diu stare? cum magis concupiscendum sit et optandum ad Christum subueniente uelocius morte properare ipso instruente nos et dicente: amen amen dico uobis quoniam uos plorabitis et plangetis, saeculum autem gaudebit: uos tristes eritis, sed tristitia uestra in laetitiam ueniet. quis non tristitia carere optet, quis non ad laetitiam uenire festinet? quando autem in laetitiam ueniat nostra tristitia Dominus denuo ipse declarat dicens: iterum uidebo uos, et gaudebit cor uestrum et gaudium uestrum nemo auferet a uobis. cum ergo Christum uidere gaudere sit nec possit esse gaudium nostrum nisi quis uiderit Christum, quae caecitas animi quaeue dementia est amare pressuras et poenas et lacrimas mundi et non festinare potius ad gaudium quod numquam possit auferri. ### English translation (Claude) So many persecutions the soul suffers daily, by so many dangers the heart is pressed; and is it a delight to stand here long among the devil's swords? We should rather desire and pray to hasten to Christ with the help of a speedier death, as he himself instructs us and says: “Amen, amen, I say to you, that you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy.” Who would not wish to be without sorrow? Who would not hasten to come to joy? But when our sorrow will turn into joy the Lord himself declares again, saying: “I will see you again, and your heart will rejoice, and no one will take your joy from you.” Since, then, to see Christ is to rejoice, and there can be no joy for us unless one sees Christ, what blindness of mind or what madness it is to love the afflictions and punishments and tears of the world, and not rather to hasten to the joy that can never be taken away! ### Scripture references - John 16:20: quotation, high confidence - John 16:22: quotation, high confidence ### Translation notes - The quotations are John 16:20 and 16:22. Correction: a stray semicolon in “pectus; urgetur”. ### Citation (SBL) Cyprian, Mort. 5 (CSEL 3.1:299–300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-5). ## On Mortality 6 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-6 - Source: CSEL 3.1:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fear of death comes from lack of faith; we would trust an honorable man's promise, yet doubt God's promise of immortality. ### Latin text Hoc autem fit, fratres dilectissimi, quia fides deest, quia nemo credit esse uera quae promittit Deus qui uerax est, cuius sermo credentibus aeternus et firmus est. si tibi uir grauis et laudabilis aliquid polliceretur, haberes pollicenti fidem nec te falli aut decipi ab eo crederes quem stare in sermonibus adque in actibus suis scires. Deus tecum loquitur, et tu mente incredula perfidus fluctuaris? Deus de hoc mundo recedenti inmortalitatem adque aeternitatem pollicetur, et dubitas? hoc est Deum omnino non nosse, hoc est Christum credendi magistrum peccato incredulitatis offendere, hoc est in ecclesia constitutum fidem in domo fidei non habere. ### English translation (Claude) But this happens, dearest brothers, because faith is lacking, because no one believes that the things God promises are true, God who is true, whose word to believers is eternal and firm. If a serious and praiseworthy man promised you something, you would trust the one who promised and would not believe you could be cheated or deceived by one you knew to stand by his words and deeds. God speaks with you, and do you waver faithlessly with an unbelieving mind? God promises immortality and eternity to you as you leave this world, and do you doubt? This is not to know God at all; this is to offend Christ, the teacher of believing, by the sin of unbelief; this is, though set in the church, not to have faith in the house of faith. ### Citation (SBL) Cyprian, Mort. 6 (CSEL 3.1:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-6). ## On Mortality 7 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-7 - Source: CSEL 3.1:300–301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ told his disciples to rejoice at his going to the Father, and Paul called death gain; so we should rejoice when loved ones leave the world. ### Latin text Quantum prosit exire de saeculo Christus ipse salutis adque utilitatis nostrae magister ostendit: qui cum discipuli eius contristarentur, quod se iam diceret recessurum, locutus est ad eos dicens: si me dilexissetis, gauderetis quoniam uado ad patrem, docens et ostendens, cum cari quos diligimus de saeculo exeunt, gaudendum potius quam dolendum. cuius rei memor beatus apostolus Paulus in epistula sua ponit et dicit: mihi uiuere Christus est et mori lucrum, lucrum maximum computans iam saeculi laqueis non teneri, iam nullis peccatis et uitiis carnis obnoxium fieri, exemptum pressuris angentibus et uenenatis diaboli faucibus liberatum ad laetitiam salutis aeternae Christo uocante proficisci. ### English translation (Claude) How much it profits to leave the world Christ himself, the teacher of our salvation and benefit, shows. When his disciples were saddened because he said he would soon go away, he spoke to them, saying: “If you loved me, you would rejoice, because I am going to the Father,” teaching and showing that when dear ones whom we love leave the world, we ought to rejoice rather than grieve. Mindful of this, the blessed apostle Paul sets it down in his letter and says: “To me to live is Christ and to die is gain,” counting it the greatest gain no longer to be held by the snares of the world, no longer to be liable to any sins and vices of the flesh, but, exempt from distressing afflictions and freed from the poisonous jaws of the devil, to set out at Christ's call for the joy of eternal salvation. ### Scripture references - John 14:28: quotation, high confidence - Phil 1:21: quotation, high confidence ### Translation notes - The quotations are John 14:28 and Phil 1:21. ### Citation (SBL) Cyprian, Mort. 7 (CSEL 3.1:300–301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-7). ## On Mortality 8 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-8 - Source: CSEL 3.1:301–302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians share the plague with pagans because they share the same flesh; until the resurrection, bodily ills fall on all alike, as famine and shipwreck do. ### Latin text At enim quosdam mouet quod aequaliter cum gentilibus nostros morbi istius ualitudo corripiat: quasi ad hoc crediderit christianus, ut immunis a contactu malorum mundo et saeculo feliciter perfruatur et non hic omnia aduersa perpessus ad futuram laetitiam reseruetur. mouet quosdam quod sit nobis cum ceteris mortalitas ista communis. quid enim nobis in hoc mundo non commune cum ceteris, quamdiu adhuc secundum legem primae natiuitatis manet caro ista communis? quoadusque istic in mundo sumus, cum genere humano carnis aequalitate coniungimur, spiritu separamur. itaque donec corruptiuum istud induat incorruptionem, et mortale hoc accipiat inmortalitatem, et spiritus nos perducat ad Deum patrem, quaecumque sunt carnis incommoda sunt nobis cum humano genere communia. sic cum fetu sterili terra ieiuna est, neminem fames separat: sic cum inruptione hostili ciuitas aliqua possessa est, omnes simul captiuitas uastat, et quando imbrem nubila serena suspendunt, omnibus siccitas una est, et cum nauem scopulosa saxa confringunt nauigantibus naufragium sine exceptione commune est, et oculorum dolor et impetus febrium et omnium ualitudo membrorum cum ceteris communis est nobis, quamdiu portatur in saeculo caro ista communis. ### English translation (Claude) But some are troubled that the power of this disease attacks our people equally with the heathen, as if a Christian had believed for this purpose, that, immune from contact with evils, he might happily enjoy the world and the age, and not, having endured all adversities here, be kept for future joy. It troubles some that this mortality is common to us with others. But what in this world is not common to us with others, as long as this flesh, according to the law of our first birth, remains common? As long as we are here in the world, we are joined with the human race by equality of flesh; we are separated by the spirit. So until this corruptible puts on incorruption and this mortal receives immortality, and the Spirit leads us to God the Father, whatever are the disadvantages of the flesh are common to us with the human race. So when the earth is barren with a sterile yield, famine distinguishes no one; so when a city has been taken by an enemy's invasion, captivity lays waste all alike; and when the clear skies withhold rain, there is one drought for all; and when jagged rocks shatter a ship, shipwreck is common to all who sail, without exception; and pain of the eyes and attacks of fever and weakness of all the limbs are common to us with others, as long as this common flesh is borne in the world. ### Scripture references - 1 Cor 15:53: allusion, high confidence ### Translation notes - The passage alludes to 1 Cor 15:53. ### Citation (SBL) Cyprian, Mort. 8 (CSEL 3.1:301–302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-8). ## On Mortality 9 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-9 - Source: CSEL 3.1:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A Christian must expect more struggle than others, as Scripture warns those who serve God to prepare for temptation. ### Latin text Quin immo si qua condicione, qua lege crediderit christianus noscat et teneat, sciet plus sibi quam ceteris in saeculo laborandum, cui magis sit cum diaboli inpugnatione luctandum. docet et praemonet scriptura diuina dicens: fili, accedens ad seruitutem Dei sta in iustitia et timore et praepara animam tuam ad temptationem, et iterum: in dolore sustine et in humilitate tua patientiam habe, quoniam in igne probatur aurum et argentum. ### English translation (Claude) Indeed, if a Christian knows and holds to the condition and law on which he believed, he will know that he must labor in the world more than others, since he has more to struggle with the devil's assaults. Divine Scripture teaches and forewarns, saying: “Son, when you come to the service of God, stand in righteousness and fear, and prepare your soul for temptation”; and again: “In pain endure, and in your humiliation have patience, for gold and silver are tried in the fire.” ### Extrabiblical texts - Sir 2:1 (Sirach): quotation, high confidence - Sir 2:4–5 (Sirach): quotation, high confidence ### Translation notes - The quotations are Sir 2:1 and 2:4–5. ### Citation (SBL) Cyprian, Mort. 9 (CSEL 3.1:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-9). ## On Mortality 10 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-10 - Source: CSEL 3.1:302–303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job and Tobit were proved, not defeated, by their sufferings, blessing God in adversity and refusing their wives' temptations. ### Latin text Sic Iob post rerum damna, post pignerum funera uulneribus quoque et uermibus grauiter adflictus non uictus est sed probatus, qui in ipsis conflictationibus et doloribus suis patientiam religiosae mentis ostendens ait: nudus exiui de matris utero, nudus etiam ibo sub terram. Dominus dedit et Dominus abstulit: sicut Domino uisum est, ita factum est. sit nomen Domini benedictum. et cum eum uxor quoque conpelleret, ut ui doloris inpatiens aliquid aduersus Deum querula et inuidiosa uoce loqueretur, respondit et dixit: tamquam una ex insipientibus mulieribus locuta es. si bona excepimus de manu Domini, mala non tolerabimus? in his omnibus quae contigerunt ei nihil peccauit Iob labiis suis in conspectu Domini. itaque illi Dominus Deus perhibet testimonium dicens: animaduertisti puerum meum Iob? non enim est similis illi quisquam in terris, homo sine querella, uerus Dei cultor. et Tobias post opera magnifica, post misericordiae suae multa et gloriosa praeconia caecitatem luminum passus timens et benedicens in aduersis Deum per ipsam corporis sui cladem creuit ad laudem, quem et ipsum uxor sua deprauare temptauit dicens: ubi sunt iustitiae tuae? ecce quae pateris. at ille circa timorem Dei stabilis et firmus et ad omnem tolerantiam passionis fide religionis armatus temptationi uxoris inualidae in dolore non cessit, sed magis Deum patientia maiore promeruit, quem postmodum Raphael angelus conlaudat et dicit: opera Dei reuelare et confiteri honorificum est. nam quando orabas tu et Sarra ego optuli memoriam orationis uestrae in conspectu claritatis Dei: et cum sepelires tu mortuos simpliciter, et quia non es cunctatus exurgere et derelinquere prandium tuum et abisti et condidisti mortuum, et missus sum temptare te: et iterum me misit Deus curare te et Sarram nurum tuam: ego enim sum Raphael, unus ex septem angelis sanctis qui adsistimus et conuersamur ante claritatem Dei. ### English translation (Claude) So Job, after the loss of his property, after the deaths of his children, grievously afflicted also with sores and worms, was not conquered but proved; showing in his very struggles and pains the patience of a religious mind, he said: “Naked I came out of my mother's womb, naked I shall also go under the earth. The Lord gave and the Lord has taken away; as it seemed good to the Lord, so it has been done. Blessed be the name of the Lord.” And when his wife also urged him, impatient under the force of pain, to say something against God with a complaining and resentful voice, he answered and said: “You have spoken like one of the foolish women. If we have received good things from the hand of the Lord, shall we not bear evil things?” In all these things that happened to him Job did not sin with his lips before the Lord. Therefore the Lord God bears witness to him, saying: “Have you considered my servant Job? For there is none like him on the earth, a man without complaint, a true worshiper of God.” And Tobias, after magnificent works, after many glorious praises of his mercy, suffering blindness of the eyes, fearing and blessing God in adversity, grew in praise through the very affliction of his body. His wife, too, tried to corrupt him, saying: “Where are your righteous deeds? See what you suffer.” But he, steadfast and firm in the fear of God, and armed by the faith of religion for all endurance of suffering, did not yield in his pain to the temptation of his weak wife, but rather deserved more of God by greater patience; and afterwards the angel Raphael praises him and says: “It is honorable to reveal and confess the works of God. For when you prayed, you and Sarah, I offered the memorial of your prayer before the glory of God; and when you buried the dead in simplicity, and because you did not hesitate to rise and leave your dinner, and went and buried the dead man, I was also sent to test you. And again God sent me to heal you and Sarah your daughter-in-law. For I am Raphael, one of the seven holy angels who stand and go in and out before the glory of God.” ### Scripture references - Job 1:21: quotation, high confidence - Job 2:10: quotation, high confidence - Job 1:22: quotation, high confidence - Job 1:8: quotation, high confidence - Job 2:9: allusion, high confidence ### Extrabiblical texts - Tob 2:14 (Tobit): quotation, high confidence - Tob 12:11–15 (Tobit): quotation, high confidence ### Translation notes - The quotations are Job 1:21, 2:10, 1:22, and 1:8 (Old Latin), and Tob 2:14 and 12:11–15 (Old Latin). Sarah is Tobit's daughter-in-law in this form of the text. ### Citation (SBL) Cyprian, Mort. 10 (CSEL 3.1:302–303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-10). ## On Mortality 11 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-11 - Source: CSEL 3.1:303–304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous endure without murmuring, unlike Israel in the wilderness; God tests us by adversity to show whether we love him. ### Latin text Hanc tolerantiam iusti semper habuerunt, hanc apostoli disciplinam de Domini lege tenuerunt non mussitare in aduersis sed quaecumque in saeculo accidunt fortiter et patienter excipere, cum Iudaeorum populus hinc semper offenderit, quod aduersus Deum frequentius murmuraret, sicut testatur in Numeris Dominus Deus dicens: desinat murmuratio eorum a me, et non morientur. murmurandum non est in aduersis, fratres dilectissimi, sed patienter et fortiter quidquid acciderit sustinendum, cum scriptum sit: sacrificium Deo spiritus contribulatus: cor contritum et humiliatum Deus non despicit. in Deuteronomio quoque monet per Moysen Spiritus sanctus et dicit: Dominus Deus tuus uexabit te et famem iniciet tibi, et cognoscetur in corde tuo si bene custodieris praecepta eius siue non, et iterum: temptat Dominus Deus uester uos ut sciat si diligitis Dominum Deum uestrum ex toto corde uestro et ex tota anima uestra. ### English translation (Claude) This endurance the righteous have always had; this discipline the apostles held from the Lord's law: not to murmur in adversity, but to accept bravely and patiently whatever happens in the world. For the Jewish people always gave offense in this, that they murmured against God too often, as the Lord God testifies in Numbers, saying: “Let their murmuring cease from me, and they shall not die.” We must not murmur in adversity, dearest brothers, but bear patiently and bravely whatever happens, since it is written: “A sacrifice to God is a troubled spirit; a contrite and humbled heart God does not despise.” In Deuteronomy too the Holy Spirit warns through Moses and says: “The Lord your God will afflict you and send famine upon you, and it will be known in your heart whether you keep his commandments well or not”; and again: “The Lord your God tests you to know whether you love the Lord your God with all your heart and with all your soul.” ### Scripture references - Num 17:10: quotation, high confidence - Ps 51:17 (50:19 Vulg.): quotation, high confidence - Deut 8:2: quotation, high confidence - Deut 8:3: quotation, medium confidence - Deut 13:3: quotation, high confidence ### Translation notes - The quotations are Num 17:10, Ps 51:17 (50:19 Vulg.), Deut 8:2–3 (freely), and Deut 13:3. ### Citation (SBL) Cyprian, Mort. 11 (CSEL 3.1:303–304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-11). ## On Mortality 12 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-12 - Source: CSEL 3.1:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham was ready even to sacrifice his son; losses and sickness are battles that prove faith, as storms prove a helmsman and wind separates grain from chaff. ### Latin text Sic Abraham Deo placuit, quia ut placeret Deo nec amittere filium timuit nec gerere parricidium recusauit. qui filium non potes lege et sortem mortalitatis amittere, quid faceres, si filium iubereris occidere? ad omnia te paratum facere timor Dei et fides debet. sit licet rei familiaris amissio, sit de infestantibus morbis adsidua membrorum et cruenta uexatio, sit de uxore, de liberis, de excedentibus caris funebris et tristis auulsio: non sint tibi offendicula ista sed proelia, nec debilitent aut frangant christiani fidem, sed potius ostendant in conluctatione uirtutem, cum contemnenda sit omnis iniuria malorum praesentium fiducia futurorum bonorum. nisi praecesserit pugna, non potest esse uictoria, cum fuerit in pugnae congressione uictoria, tunc datur uincentibus et corona. gubernator in tempestate dinoscitur, in acie miles probatur. delicata iactatio est, cum periculum non est: cum est conflictatio in aduersis, probatio est ueritatis. arbor quae alta radice fundata est uentis incumbentibus non mouetur et nauis quae forti conpage solidata est pulsatur fluctibus nec foratur, et quando area fruges terit, uentos grana fortia et robusta contemnunt inanes paleae flatu portante rapiuntur. ### English translation (Claude) So Abraham pleased God, because, in order to please God, he neither feared to lose his son nor refused to commit the killing of his child. You who cannot lose a son by the law and lot of mortality, what would you do if you were commanded to kill your son? The fear of God and faith ought to make you ready for all things. Though there be loss of property, though there be constant and bloody torment of the limbs from attacking diseases, though there be the mournful and sad tearing away of wife, of children, of dear ones departing, let these things be for you not stumbling blocks but battles; let them not weaken or break the Christian's faith, but rather show his strength in the struggle, since every injury from present evils is to be despised in confidence of future goods. Unless the battle has come first, there cannot be a victory; when there has been victory in the clash of battle, then the crown is also given to the victors. The helmsman is recognized in the storm; the soldier is proved in the line of battle. It is a soft boasting when there is no danger; when there is struggle in adversity, there is the proof of truth. The tree that is grounded with a deep root is not moved by the winds that bear down on it, and the ship that is made solid with strong joinery is beaten by the waves and not holed; and when the threshing floor treads out the crops, the strong and sturdy grains despise the winds, while the empty chaff is snatched away as the wind carries it. ### Scripture references - Gen 22:2: allusion, high confidence - Gen 22:12: allusion, medium confidence - Ps 1:4: echo, low confidence - Matt 3:12: echo, low confidence ### Translation notes - The passage alludes to Gen 22:1–12. The chaff image echoes Ps 1:4 and Matt 3:12. Correction: the digital text reads “ortalitatis” for mortalitatis. ### Citation (SBL) Cyprian, Mort. 12 (CSEL 3.1:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-12). ## On Mortality 13 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-13 - Source: CSEL 3.1:304–305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Paul, whose power was perfected in weakness, Christians are proved rather than overcome by adversity, while unbelievers only complain. ### Latin text Sic et apostolus Paulus post naufragia, post flagella, post carnis et corporis multa et grauia tormenta non uexari sed emendari se dicit aduersis, ut dum grauius adfligitur uerius probaretur. datus est mihi, inquit, stimulus carnis meae, angelus satanae qui me colafizet ut non extollar. propter quod ter Dominum rogaui ut discederet a me, et dixit mihi: sufficit tibi gratia mea. uirtus enim in infirmitate perficitur. quando ergo infirmitas et inbecillitas et uastitas aliqua grassatur, tunc uirtus nostra perficitur, tunc fides si temptata perstiterit coronatur, sicut scriptum est: uasa figuli probat fornax et homines iustos temptatio tribulationis. hoc denique inter nos et ceteros interest qui Deum nesciunt, quod illi in aduersis queruntur et murmurant, nos aduersa non auocant a uirtutis et fidei ueritate, sed conprobant in dolore. ### English translation (Claude) So also the apostle Paul, after shipwrecks, after scourgings, after many and grievous torments of flesh and body, says he is not harassed but corrected by adversities, so that, while he was more grievously afflicted, he might be more truly proved. “There was given to me,” he says, “a thorn in my flesh, an angel of Satan to buffet me, that I might not be exalted. For this reason I asked the Lord three times that it might leave me, and he said to me: My grace is sufficient for you, for power is made perfect in weakness.” When, therefore, weakness and feebleness and some devastation rage, then our power is made perfect; then faith, if it has stood firm when tested, is crowned, as it is written: “The furnace proves the potter's vessels, and the trial of tribulation proves righteous men.” This, in short, is the difference between us and the others who do not know God: they complain and murmur in adversity, while adversities do not call us away from the truth of virtue and faith, but prove it in pain. ### Scripture references - 2 Cor 11:25: allusion, high confidence - 2 Cor 12:7: quotation, high confidence - 2 Cor 12:8: quotation, high confidence - 2 Cor 12:9: quotation, high confidence ### Extrabiblical texts - Sir 27:5 (Sirach): quotation, high confidence ### Translation notes - The quotations are 2 Cor 12:7–9 and Sir 27:5; the list of Paul's sufferings alludes to 2 Cor 11:25. ### Citation (SBL) Cyprian, Mort. 13 (CSEL 3.1:304–305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-13). ## On Mortality 14 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-14 - Source: CSEL 3.1:305–306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyprian describes the plague's symptoms, which test faith; only those not reborn in baptism and facing the second death have reason to fear dying. ### Latin text Hoc quod nunc corporis uires solutus in fluxum uenter euiscerat, quod in faucium uulnera conceptus medullitus ignis exaestuat, quod adsiduo uomitu intestina quatiuntur, quod oculi ui sanguinis inardescunt, quod quorundam uel pedes uel aliquae membrorum partes contagio morbidae putredinis amputantur, quod per iacturas et damna corporum prorumpente languore uel debilitatur incessus uel auditus obstruitur uel caecatur aspectus, ad documentum proficit fidei. contra tot inpetus uastitatis et mortis inconcussis animi uirtutibus congredi quanta pectoris magnitudo est, quanta sublimitas in ruinis humani generis stare rectum nec cum eis quibus spes in Deum nulla est iacere prostratum et gratulari magis et temporis munus amplecti, quod dum nostram fidem firmiter promimus et labore tolerato ad Christum per angustam Christi uiam pergimus, praemium uiae eius et fidei ipso iudicante capiamus. mori plane timeat, sed qui ex aqua et spiritu non renatus gehennae ignibus mancipatur. mori timeat qui non Christi cruce et passione censetur. mori timeat qui ad secundam mortem de hac morte transibit. mori timeat quem de saeculo recedentem perennibus poenis aeterna flamma torquebit. mori timeat cui hoc mora longiore confertur, ut cruciatus eius et gemitus interim differatur. ### English translation (Claude) That now the bowels, loosened into a flux, drain the strength of the body; that a fire conceived in the marrow seethes into sores of the throat; that the intestines are shaken by constant vomiting; that the eyes burn with the force of the blood; that in some the feet or other parts of the limbs are cut off by the contagion of diseased putrefaction; that through the losses and injuries of the body, as the sickness breaks out, either the gait is weakened, or the hearing obstructed, or the sight blinded: all this serves as a proof of faith. To meet so many onslaughts of devastation and death with unshaken strength of mind, what greatness of heart that is! What sublimity, to stand upright amid the ruins of the human race, and not to lie prostrate with those who have no hope in God, but rather to rejoice and embrace the gift of the time, so that, while we firmly show forth our faith and, having endured our labor, advance to Christ by the narrow way of Christ, we may receive the reward of his way and of faith, with him as judge! Let him, of course, fear to die who, not reborn of water and the Spirit, is delivered over to the fires of Gehenna. Let him fear to die who is not enrolled under the cross and passion of Christ. Let him fear to die who will pass from this death to the second death. Let him fear to die whom, as he departs from the world, eternal flame will torment with unending punishments. Let him fear to die for whom this is gained by a longer delay: that his torment and groaning are meanwhile postponed. ### Scripture references - John 3:5: allusion, high confidence - Matt 7:14: allusion, medium confidence - Rev 20:14: allusion, high confidence - Rev 2:11: allusion, medium confidence - 1 Thess 4:13: echo, medium confidence ### Translation notes - The passage alludes to John 3:5, Matt 7:14, and the “second death” of Rev 2:11 and 20:14; “those who have no hope” echoes 1 Thess 4:13. ### Citation (SBL) Cyprian, Mort. 14 (CSEL 3.1:305–306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-14). ## On Mortality 15 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-15 - Source: CSEL 3.1:306–307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For Christians the plague is a release: virgins, youths, and matrons escape future dangers, while the fear it brings rouses the lukewarm and wins converts. ### Latin text Multi ex nostris in hac mortalitate moriuntur, hoc est multi ex nostris de saeculo liberantur. mortalitas ista Iudaeis et gentibus et Christi hostibus pestis est, Dei seruis salutaris excessus est. hoc quod sine ullo discrimine generis humani cum iniustis moriuntur et iusti, non est quod putetis malis et bonis interitum esse communem. ad refrigerium iusti uocantur, ad supplicium rapiuntur iniusti: datur uelocius tutela fidentibus, perfidis poena. inprouidi et ingrati sumus, fratres dilectissimi, ad beneficia diuina nec quid nobis conferatur agnoscimus. excedunt ecce in pace tutae cum gloria sua uirgines uenientes antichristi minas et corruptelas et lupanaria non timentes. pueri periculum lubricae aetatis euadunt, ad continentiae adque innocentiae praemium feliciter ueniunt. tormenta iam non timet delicata matrona metum persecutionis et manus cruciatusque carnificis moriendi celeritate lucrata. pauore mortalitatis et temporis accenduntur trepidi, constringuntur remissi, excitantur ignaui, desertores conpelluntur ut redeant, gentiles coguntur ut credant, uetus fidelium populus ad quietem uocatur, ad aciem recens et copiosus exercitus robore fortiore colligitur pugnaturus sine metu mortis, cum proelium uenerit, qui ad militiam tempore mortalitatis accedit. ### English translation (Claude) Many of our people are dying in this mortality; that is, many of our people are being freed from the world. This mortality is a plague to the Jews and the heathen and the enemies of Christ; to the servants of God it is a saving departure. That the righteous die with the unrighteous without any distinction within the human race is no reason for you to think that destruction is common to the evil and the good. The righteous are called to refreshment; the unrighteous are snatched away to punishment. Protection is given more speedily to the faithful, punishment to the faithless. We are improvident and ungrateful, dearest brothers, toward divine benefits, and we do not recognize what is being bestowed on us. See, virgins depart in peace, safe with their glory, not fearing the threats and corruptions and brothels of the coming Antichrist. Boys escape the danger of their slippery age and happily come to the reward of continence and innocence. The delicate matron no longer fears tortures, having gained, by the swiftness of death, escape from the fear of persecution and from the hands and tortures of the executioner. By the terror of the mortality and of the times, the lukewarm are kindled, the slack are braced, the sluggish are roused, deserters are compelled to return, the heathen are forced to believe; the old people of the faithful is called to rest, and a new and plentiful army is gathered for the battle line with stronger strength, to fight without fear of death when the battle comes, since it enters the service in the time of mortality. ### Citation (SBL) Cyprian, Mort. 15 (CSEL 3.1:306–307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-15). ## On Mortality 16 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-16 - Source: CSEL 3.1:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The plague tests everyone's character and charity, and teaches Christians not to fear death, preparing them for martyrdom. ### Latin text Quid deinde illud, fratres dilectissimi, Quale est, quam pertinens, quam necessarium, quod pestis ista et lues quae horribilis et feralis uidetur explorat iustitiam singulorum et mentes humani generis examinat, an infirmis seruiant sani, an propinqui cognatos pie diligant, an misereantur seruorum languentium domini, an deprecantes aegros non deserant medici, an feroces uiolentiam suam conprimant, an rapaces auaritiae furentis insatiabilem semper ardorem uel metu mortis extinguant, an ceruicem flectant superbi, an audaciam leniant inprobi, an pereuntibus caris uel sic aliquid diuites largiantur et donent sine herede morituri. ut nihil aliud mortalitas ista contulerit, hoc christianis et Dei seruis plurimum praestitit quod martyrium coepimus libenter adpetere, dum mortem discimus non timere. exercitia sunt nobis ista, non funera: dant animo fortitudinis gloriam, contemptu mortis praeparant ad coronam. ### English translation (Claude) Then, dearest brothers, what of this? How fitting it is, how pertinent, how necessary, that this pestilence and plague, which seems horrible and deadly, searches out the righteousness of each and examines the minds of the human race: whether the healthy serve the sick; whether relatives love their kin dutifully; whether masters pity their ailing slaves; whether physicians do not desert the sick who beg them; whether the fierce suppress their violence; whether the greedy quench, at least out of fear of death, the ever insatiable fire of raging avarice; whether the proud bend their necks; whether the wicked soften their boldness; whether the rich, as their dear ones perish and they themselves are about to die without an heir, at least then bestow and give something. Even if this mortality had brought nothing else, it has done this great service to Christians and servants of God: we have begun to seek martyrdom willingly, while we learn not to fear death. These are exercises for us, not funerals: they give the mind the glory of courage; by contempt of death they prepare us for the crown. ### Citation (SBL) Cyprian, Mort. 16 (CSEL 3.1:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-16). ## On Mortality 17 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-17 - Source: CSEL 3.1:307–308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who die of plague though ready for martyrdom lose nothing, for God crowns the willing mind; he seeks faith, not blood. ### Latin text Sed fortasse aliquis opponat et dicat: hoc me ergo in praesenti mortalitate contristat quod qui paratus ad confessionem fueram et ad tolerantiam passionis toto me corde et plena uirtute deuoueram martyrio meo priuor, dum morte praeuenior. primo in loco non est in tua potestate sed in Dei dignatione martyrium, nec potes te dicere perdidisse quod nescis an merearis accipere. tunc deinde Deus scrutator est renis et cordis et occultorum contemplator et cognitor, uidet et conlaudat te et conprobat et qui perspicit aput te paratam fuisse uirtutem reddit pro uirtute mercedem. numquid Cain cum Deo munus offerret iam peremerat fratrem? et tamen parricidium mente conceptum Deus prouidus ante damnauit. ut illic cogitatio mala et perniciosa conceptio Deo prouidente prospecta est, ita et in Dei seruis, aput quos confessio cogitatur et martyrium mente concipitur, animus ad bonum deditus Deo iudice coronatur. aliud est martyrio animum deesse, aliud animo defuisse martyrium. qualem te inuenit Dominus cum uocat talem pariter et iudicat, quando ipse testetur et dicat: et scient omnes ecclesiae quia ego sum scrutator renis et cordis. nec enim sanguinem Deus nostrum sed fidem quaerit. nam nec Abraham nec Isaac nec Iacob occisi sunt, sed tamen fidei ac iustitiae meritis honorati inter patriarchas primi esse meruerunt: ad quorum conuiuium congregatur quisque fidelis et iustus et laudabilis inuenitur. ### English translation (Claude) But perhaps someone may object and say: “This is what saddens me in the present mortality, that I, who had been ready for confession and had devoted myself with my whole heart and full strength to enduring suffering, am deprived of my martyrdom, since I am forestalled by death.” In the first place, martyrdom is not in your power but in God's graciousness; nor can you say you have lost what you do not know whether you deserve to receive. Then, God is the searcher of the reins and the heart, the observer and knower of hidden things; he sees you and praises and approves you, and he who perceives that courage was ready in you gives a reward for that courage. Had Cain already killed his brother when he offered his gift to God? And yet God in his foresight condemned beforehand the murder conceived in his mind. As there the evil thought and ruinous design were foreseen by the providence of God, so also in the servants of God, in whom confession is intended and martyrdom conceived in the mind, the mind devoted to good is crowned with God as judge. It is one thing for the will to be lacking for martyrdom, another for martyrdom to be lacking to the will. As the Lord finds you when he calls you, so he also judges you, since he himself testifies and says: “And all the churches shall know that I am the searcher of the reins and the heart.” For God seeks not our blood but our faith. For neither Abraham nor Isaac nor Jacob was killed, and yet, honored by the merits of faith and righteousness, they deserved to be first among the patriarchs; and to their banquet is gathered everyone who is found faithful and righteous and praiseworthy. ### Scripture references - Jer 17:10: allusion, medium confidence - Rev 2:23: quotation, high confidence - Gen 4:5: allusion, medium confidence - Matt 8:11: allusion, high confidence ### Translation notes - The quotation is Rev 2:23 (cf. Jer 17:10); the passage alludes to Gen 4:3–8 and Matt 8:11. Corrections: the digital text reads “choc” for hoc and “praeueniorJ” for praeuenior. ### Citation (SBL) Cyprian, Mort. 17 (CSEL 3.1:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-17). ## On Mortality 18 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-18 - Source: CSEL 3.1:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We pray daily that God's will be done and his kingdom come, so we should not resist when he calls us from this world. ### Latin text Meminisse debemus uoluntatem nos non nostram sed Dei facere debere secundum quod nos Dominus cottidie iussit orare. quam praeposterum est quamque peruersum, ut cum Dei uoluntatem fieri postulemus, quando euocat nos et arcessit de hoc mundo Deus, non statim uoluntatis eius imperio pareamus! obnitimur et reluctamur et peruicacium more seruorum ad conspectum Domini cum tristitia et maerore perducimur exeuntes istinc necessitatis uinculo, non obsequio uoluntatis: et uolumus ab eo praemiis caelestibus honorari ad quem uenimus inuiti. quid ergo oramus et petimus ut adueniat regnum caelorum, si captiuitas terrena delectat? quid precibus frequenter iteratis rogamus et poscimus ut adceleret dies regni, si maiora desideria et uota potiora sunt seruire istic diabolo quam regnare cum Christo? ### English translation (Claude) We ought to remember that we should do not our own will but God's, as the Lord bade us pray daily. How backward and perverse it is that, while we ask that God's will be done, when God summons us and calls us from this world we do not at once obey the command of his will! We struggle and resist, and like obstinate slaves we are brought before the Lord's face with sadness and grief, departing from here by the chain of necessity, not by the obedience of the will; and we want to be honored with heavenly rewards by him to whom we come unwillingly. Why, then, do we pray and ask that the kingdom of heaven may come, if earthly captivity delights us? Why do we ask and demand in frequently repeated prayers that the day of the kingdom may hasten, if our greater desires and stronger wishes are to serve the devil here rather than to reign with Christ? ### Scripture references - Matt 6:10: allusion, high confidence ### Translation notes - The passage alludes to the Lord's Prayer, Matt 6:10. Corrections: the digital text reads “uolxmtatem” for uoluntatem and has a stray period in “facere. debere”. ### Citation (SBL) Cyprian, Mort. 18 (CSEL 3.1:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-18). ## On Mortality 19 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-19 - Source: CSEL 3.1:308–309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyprian tells of a dying fellow bishop who prayed for more time and was rebuked in a vision by a radiant young man: “You fear to suffer, you do not want to go out.” ### Latin text Denique ut manifestius diuinae prouidentiae indicia clarescerent quod Dominus praescius futurorum suis consulat ad ueram salutem, cum quidam de collegis et consacerdotibus nostris infirmitate defessus et de adpropinquante morte sollicitus commeatum sibi precaretur, adstitit deprecanti et iam paene morienti iuuenis honore et maiestate uenerabilis, statu celsus et clarus aspectu et quem adsistentem sibi uix possit humanus aspectus oculis carnalibus intueri, nisi quod talem uidere iam poterat de saeculo recessurus. adque ille non sine quadam animi et uocis indignatione infremuit et dixit: pati timetis, exire non uultis, quid faciam uobis? increpantis uox et monentis, qui de persecutione sollicitus, de arcessitione securus non consentit ad praesens desiderium sed consulit in futurum. audiuit frater noster et collega moriturus quod ceteris diceret. nam qui moriturus audiuit, ad hoc audiuit ut diceret: audiuit non sibi ille sed nobis. nam quid disceret iam recessurus? didicit immo remanentibus, ut dum sacerdotem qui commeatum petebat increpitum esse conperimus, quid cunctis expediat nosceremus. ### English translation (Claude) Finally, so that the signs of divine providence might shine forth more plainly, that the Lord, foreknowing the future, takes counsel for his own toward true salvation: when one of our colleagues and fellow priests, worn out by illness and anxious about approaching death, was praying for a reprieve, there stood by him as he prayed, when he was already nearly dying, a young man venerable in honor and majesty, tall in stature and shining in appearance, such that human sight could scarcely look on him with fleshly eyes as he stood by, except that one about to leave the world could already see such a one. And he, not without a certain indignation of mind and voice, rebuked him and said: “You fear to suffer, you do not want to go out: what shall I do with you?” It was the voice of one rebuking and warning, one who, anxious about persecution but untroubled about the summons, did not consent to the present desire but took counsel for the future. Our brother and colleague, about to die, heard what he was to tell the others. For he who heard when about to die heard it in order to tell it: he heard it not for himself but for us. For what would he learn who was about to depart? He learned it rather for those who remain, so that, when we find that the priest who asked for a reprieve was rebuked, we might know what is best for all. ### Translation notes - “Colleagues and fellow priests” are fellow bishops; the dying man is not named. Corrections: the digital text reads “clareseerent” for clarescerent and has a stray “>” after uobis?. ### Citation (SBL) Cyprian, Mort. 19 (CSEL 3.1:308–309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-19). ## On Mortality 20 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-20 - Source: CSEL 3.1:309–310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cyprian has been told in revelations to teach that the Christian dead are not lost but sent ahead, so they should not be mourned in black as the pagans mourn. ### Latin text Nobis quoque ipsis minimis et extremis quotiens reuelatum est, quam frequenter adque manifeste de Dei dignatione praeceptum est, ut contestarer adsidue, ut publice praedicarem fratres nostros non esse lugendos arcessitione dominica de saeculo liberatos, cum sciamus non amitti sed praemitti, recedentes praecedere, ut proficiscentes, ut nauigantes solent, desiderari eos debere, non plangi nec accipiendas esse hic atras uestes, quando illi ibi indumenta alba iam sumpserint, occasionem dandam non esse gentilibus, ut nos merito ac iure reprehendant, quod quos uiuere aput Deum dicimus ut extinctos et perditos lugeamus et fidem quam sermone et uoce depromimus cordis et pectoris testimonio non probemus. spei nostrae et fidei praeuaricatores sumus, si simulata, si ficta, si fucata uidentur esse quae dicimus. nihil prodest uerbis praeferre uirtutem et factis destruere ueritatem. ### English translation (Claude) To us also, the least and last, how often has it been revealed, how frequently and plainly has it been commanded by the graciousness of God, that I should bear witness constantly and preach publicly that our brothers who have been freed from the world by the Lord's summons are not to be mourned, since we know that they are not lost but sent ahead; that in departing they go before us; that, as with travelers and seafarers, they ought to be missed, not lamented; and that dark clothes are not to be put on here when they have already put on white garments there; that no occasion is to be given to the heathen to blame us rightly and justly, because we mourn as extinguished and lost those whom we say are alive with God, and do not prove by the testimony of the heart and breast the faith we utter in speech and voice. We are betrayers of our hope and faith if what we say seems feigned, fictitious, painted over. It profits nothing to display courage in words and destroy the truth in deeds. ### Scripture references - Rev 7:9: allusion, medium confidence - Rev 7:13: allusion, medium confidence - 1 Thess 4:13: echo, medium confidence ### Translation notes - The white garments allude to Rev 7:9–14. ### Citation (SBL) Cyprian, Mort. 20 (CSEL 3.1:309–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-20). ## On Mortality 21 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-21 - Source: CSEL 3.1:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul forbids grieving like those without hope, and Christ promises that believers will live; so we should neither fear death nor mourn the faithful dead. ### Latin text Inprobat denique apostolus Paulus et obiurgat et culpat, si qui contristentur excessu suorum. nolumus, inquit, ignorare uos, fratres, de dormientibus, ne contristemini sicut et ceteri qui non habent spem. si enim credimus quia Iesus mortuus est et resurrexit, sic et Deus eos qui dormierunt in Iesu adducet cum eo. eos contristari dicit in excessu suorum qui spem non habent. qui autem spe uiuimus et in Deum credimus et Christum passum esse pro nobis et resurrexisse confidimus in Christo manentes et per ipsum adque in ipso resurgentes quid aut ipsi recedere istinc de saeculo nolumus aut nostros recedentes quasi perditos lugemus et dolemus? ipso Christo Domino et Deo nostro monente et dicente: ego sum resurrectio. qui credit in me, licet moriatur, uiuet et omnis qui uiuit et credit in me non morietur in aeternum. si in Christo credimus, fidem uerbis et promissis eius habeamus: ut non morituri in aeternum ad Christum, cum quo et uicturi et regnaturi semper sumus, laeta securitate ueniamus. ### English translation (Claude) Finally, the apostle Paul reproves, rebukes, and blames anyone who is saddened by the departure of his own. “We do not want you to be ignorant, brothers,” he says, “about those who sleep, that you may not be saddened as the others also who have no hope. For if we believe that Jesus died and rose again, so also God will bring with him those who have fallen asleep in Jesus.” He says that those are saddened at the departure of their own who have no hope. But we who live in hope, and believe in God, and trust that Christ suffered for us and rose again, abiding in Christ and rising through him and in him, why are we either unwilling ourselves to depart from the world, or mourn and grieve for our own who depart, as if they were lost? Christ himself, our Lord and God, warns us and says: “I am the resurrection. He who believes in me, though he die, will live; and everyone who lives and believes in me will not die forever.” If we believe in Christ, let us have faith in his words and promises, so that, not destined to die forever, we may come with glad security to Christ, with whom we shall always live and reign. ### Scripture references - 1 Thess 4:13: quotation, high confidence - 1 Thess 4:14: quotation, high confidence - John 11:25: quotation, high confidence - John 11:26: quotation, high confidence ### Translation notes - The quotations are 1 Thess 4:13–14 and John 11:25–26. ### Citation (SBL) Cyprian, Mort. 21 (CSEL 3.1:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-21). ## On Mortality 22 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-22 - Source: CSEL 3.1:310–311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Death is not an end but a passage to eternal life, where Christ will transform our bodies and has prayed that we be with him in glory. ### Latin text Quod interim morimur, ad inmortalitatem morte transgredimur nec potest uita aeterna succedere, nisi hinc contigerit exire. non est exitus iste sed transitus et temporali itinere decurso ad aeterna transgressus. quis non ad meliora festinet? quis non mutari et reformari ad Christi speciem et ad caelestis gratiae dignitatem citius exoptet? Paulo apostolo praedicante, nostra autem conuersatio, inquit, in caelis est, unde et Dominum expectamus Iesum Christum qui transformabit corpus humilitatis nostrae conformatum corpori claritatis suae. tales nos futuros et Christus Dominus pollicetur, quando ut cum illo simus et cum illo in aeternis sedibus adque in regnis caelestibus gaudeamus patrem pro nobis precatur dicens: pater, quos mihi dedisti uolo ut ubi ego sum et ipsi sint mecum et uideant claritatem quam mihi dedisti priusquam mundus fieret. uenturus ad Christi sedem, ad regnorum caelestium claritatem lugere non debet et plangere sed potius secundum pollicitationem Domini, secundum fidem ueri in profectione hac sua et translatione gaudere. ### English translation (Claude) That we die meanwhile is that we pass over through death to immortality; eternal life cannot follow unless it befalls us to depart from here. This is not an exit but a passage, and, the journey of time completed, a crossing over to eternal things. Who would not hasten to better things? Who would not long to be changed and re-formed more quickly into the likeness of Christ and to the dignity of heavenly grace? As the apostle Paul proclaims: “But our citizenship,” he says, “is in heaven, from where we also await the Lord Jesus Christ, who will transform the body of our lowliness, conformed to the body of his glory.” Christ the Lord also promises that we shall be such, when, so that we may be with him and rejoice with him in the eternal dwellings and in the heavenly kingdom, he prays to the Father for us, saying: “Father, those whom you have given me I will that where I am they also may be with me and see the glory which you gave me before the world was made.” One who is to come to the throne of Christ, to the glory of the heavenly kingdom, ought not to mourn and lament, but rather, according to the Lord's promise and according to faith in the truth, rejoice in this his departure and transfer. ### Scripture references - Phil 3:20: quotation, high confidence - Phil 3:21: quotation, high confidence - John 17:24: quotation, high confidence ### Translation notes - The quotations are Phil 3:20–21 and John 17:24. ### Citation (SBL) Cyprian, Mort. 22 (CSEL 3.1:310–311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-22). ## On Mortality 23 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-23 - Source: CSEL 3.1:311–312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Enoch was taken because he pleased God; Wisdom teaches that God takes the righteous early to spare them from evil, and the psalmist longs for God's courts. ### Latin text Sic denique inuenimus et Enoch translatum esse qui Deo placuit, sicut in Genesi testatur et loquitur scriptura diuina: et placuit Enoch Deo et non est inuentus postmodum, quia Deus illum transtulit. hoc fuit placuisse in conspectu Dei de hoc contagio saeculi meruisse transferri. sed et per Salomonem docet Spiritus sanctus eos qui Deo placeant maturius istinc eximi et citius liberari, ne dum in isto mundo diutius inmorantur mundi contactibus polluantur: raptus est [inquit] ne malitia mutaret intellectum illius. placita enim erat Deo anima eius. propter hoc properauit educere eum de media iniquitate. sic et in psalmis ad Deum properat spiritali fide Deo suo anima deuota, sicut scriptum est: quam dilectissimae habitationes tuae, Deus uirtutum. desiderat et properat anima mea ad atria Dei. ### English translation (Claude) So, finally, we find that Enoch also, who pleased God, was translated, as divine Scripture testifies and speaks in Genesis: “And Enoch pleased God, and afterwards he was not found, because God translated him.” This was what it was to have pleased in the sight of God: to have deserved to be transferred from this contagion of the world. And through Solomon also the Holy Spirit teaches that those who please God are taken from here earlier and freed more quickly, lest, while they linger too long in this world, they be polluted by the world's contacts: “He was snatched away lest wickedness change his understanding. For his soul was pleasing to God; for this reason he hastened to lead him out from the midst of iniquity.” So also in the Psalms the soul devoted to its God hastens to God with spiritual faith, as it is written: “How beloved are your dwellings, God of powers! My soul longs and hastens to the courts of God.” ### Scripture references - Gen 5:24: quotation, high confidence - Ps 84:1 (83:2 Vulg.): quotation, high confidence - Ps 84:2 (83:3 Vulg.): quotation, high confidence - Heb 11:5: echo, medium confidence ### Extrabiblical texts - Wis 4:11 (Wisdom of Solomon): quotation, high confidence - Wis 4:14 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotations are Gen 5:24, Wis 4:11 and 4:14, and Ps 84:1–2 (83:2–3 Vulg.). The editor deletes “he says” (inquit) before the Wisdom quotation. ### Citation (SBL) Cyprian, Mort. 23 (CSEL 3.1:311–312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-23). ## On Mortality 24 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-24 - Source: CSEL 3.1:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since the world hates Christians and is passing away, we should not love it but be ready for God's will, neither mourning our dead nor fearing our own death. ### Latin text Eius est in mundo diu uelle remanere quem mundus oblectat, quem saeculum blandiens adque decipiens inlecebris terrenae uoluptatis inuitat. porro cum mundus oderit christianum, quid amas eum qui te odit et non magis sequeris Christum qui te et redemit et diligit? Iohannes in epistula sua clamat et loquitur et ne carnalia desideria sectantes mundum diligamus hortatur. nolite, inquit, diligere mundum neque ea quae in mundo sunt. si qui dilexerit mundum, non est caritas patris in illo: quia omne quod in mundo est concupiscentia carnis est et concupiscentia oculorum et ambitio saeculi quae non est a patre sed ex concupiscentia mundi. et mundus transibit et concupiscentia eius: qui autem fecerit uoluntatem Dei manet in aeternum, quomodo et Deus manet in aeternum. potius, fratres dilectissimi, mente integra, fide firma, uirtute robusta parati ad omnem uoluntatem Dei simus, pauore mortis exclusi immortalitatem quae sequitur cogitemus. hoc nos ostendamus esse quod credimus, ut nec carorum lugeamus excidium et cum arcessitionis propriae dies uenerit incunctanter et libenter ad Dominum ipso uocante ueniamus. ### English translation (Claude) It belongs to one whom the world delights to wish to remain long in the world, one whom the age, flattering and deceiving, invites with the enticements of earthly pleasure. Moreover, since the world hates the Christian, why do you love what hates you, and not rather follow Christ, who both redeemed and loves you? John cries out and speaks in his letter, and exhorts us not to love the world by following fleshly desires. “Do not love the world,” he says, “nor the things that are in the world. If anyone loves the world, the love of the Father is not in him; for all that is in the world is the desire of the flesh and the desire of the eyes and the ambition of the world, which is not from the Father but from the desire of the world. And the world will pass away, and its desire; but he who does the will of God remains forever, as God also remains forever.” Rather, dearest brothers, with sound mind, firm faith, and robust courage, let us be ready for every will of God; shutting out the fear of death, let us think of the immortality that follows. Let us show that we are what we believe, so that we do not mourn the passing of our dear ones, and, when the day of our own summons comes, we come without hesitation and willingly to the Lord as he calls us. ### Scripture references - John 15:18: allusion, high confidence - 1 John 2:15: quotation, high confidence - 1 John 2:16: quotation, high confidence - 1 John 2:17: quotation, high confidence ### Translation notes - The quotation is 1 John 2:15–17 (Old Latin); “the world hates the Christian” alludes to John 15:18–19. ### Citation (SBL) Cyprian, Mort. 24 (CSEL 3.1:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-24). ## On Mortality 25 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-25 - Source: CSEL 3.1:312–313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As one leaves a collapsing house or a ship in a storm, Christians should welcome an early departure from a world that is nearing its end. ### Latin text Quod cum semper faciendum fuerit Dei seruis, nunc fieri multo magis debet corruente iam mundo et malorum infestantium turbinibus obsesso, ut qui cernimus coepisse iam grauia et scimus inminere grauiora lucrum maximum conputemus, si istinc uelociter recedamus. si in habitaculo tuo parietes uetustate nutarent, tecta desuper tremerent, domus iam fatigata, iam lassa aedificiis senectute labentibus ruinam proximam minaretur, nonne omni celeritate migrares? si nauigante te turbida et procellosa tempestas fluctibus uiolentius excitatis praenuntiaret futura naufragia, nonne portum uelocius peteres? mundus ecce nutat et labitur et ruinam sui non iam senectute rerum sed fine testatur: et tu non Deo gratias agis, non tibi gratularis quod exitu maturiore subtractus ruinis et naufragiis et plagis imminentibus exuaris? ### English translation (Claude) And though this should always have been done by the servants of God, it ought to be done much more now, when the world is already collapsing and besieged by the whirlwinds of hostile evils, so that we, who see that grievous things have already begun and know that more grievous things are imminent, may count it the greatest gain if we depart from here quickly. If the walls of your dwelling were tottering with age, the roof trembling above, and the house, already worn out, already exhausted, its structure sinking with age, threatened imminent collapse, would you not move out with all speed? If, while you were sailing, a turbulent and stormy tempest, with the waves violently stirred up, foretold coming shipwreck, would you not seek the harbor more quickly? See, the world totters and falls, and bears witness to its ruin no longer by the age of things but by their end; and do you not give thanks to God, do you not congratulate yourself that, taken away by an earlier departure, you are delivered from the ruins and shipwrecks and plagues that threaten? ### Translation notes - Correction: the digital text reads “semis” for seruis. ### Citation (SBL) Cyprian, Mort. 25 (CSEL 3.1:312–313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-25). ## On Mortality 26 - URL: https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-26 - Source: CSEL 3.1:313–315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians are strangers here whose homeland is paradise, where loved ones, apostles, prophets, martyrs, virgins, and the merciful await them; they should long to go there. ### Latin text Considerandum est, fratres dilectissimi, et identidem cogitandum renuntiasse nos mundo et tamquam hospites et peregrinos hic interim degere. amplectamur diem qui adsignat singulos domicilio suo, qui nos istinc ereptos et laqueis saecularibus exsolutos paradiso restituit et regno. quis non peregre constitutus properet in patriam regredi? quis non ad suos nauigare festinans uentum prosperum cupidius optet, ut uelociter caros liceat amplecti? patriam nos nostram paradisum conputamus, parentes patriarchas habere iam coepimus: quid non properamus et currimus, ut patriam nostram uidere, ut parentes salutare possimus? magnus illic nos carorum numerus expectat, parentum, fratrum, filiorum frequens nos et copiosa turba desiderat iam de sua incolumitate secura, adhuc de nostra salute sollicita. ad horum conspectum et conplexum uenire quanta et illis et nobis in commune laetitia est, qualis illic caelestium regnorum uoluptas sine timore moriendi et cum aeternitate uiuendi quam summa et perpetua felicitas! illic apostolorum gloriosus chorus, illic prophetarum exultantium numerus, illic martyrum innumerabilis populus ob certaminis et passionis gloriam et uictoriam coronatus, triumphantes uirgines quae concupiscentiam carnis et corporis continentiae robore subegerunt, remunerati misericordes qui alimentis et largitionibus pauperum iustitiae opera fecerunt, qui dominica praecepta seruantes ad caelestes thesauros terrena patrimonia transtulerunt. ad hos, fratres dilectissimi, auida cupiditate properemus, ut cum his cito esse, ut cito ad Christum uenire contingat optemus. hanc cogitationem nostram Deus uideat, hoc propositum mentis et fidei Christus aspiciat daturus eis caritatis suae ampliora praemia quorum circa se fuerint desideria maiora. ### English translation (Claude) We must consider, dearest brothers, and think again and again that we have renounced the world and are living here meanwhile as guests and strangers. Let us embrace the day that assigns each of us to his own home, which, snatching us from here and releasing us from the snares of the world, restores us to paradise and the kingdom. Who, having been set abroad, would not hurry to return to his homeland? Who, hastening to sail to his own people, would not wish more eagerly for a favorable wind, that he might quickly embrace his dear ones? We count paradise as our homeland; we have already begun to have the patriarchs as our parents. Why do we not hurry and run, so that we may see our homeland and greet our parents? A great number of dear ones await us there, a thronging and abundant crowd of parents, brothers, and children longs for us, already secure of their own safety, still anxious for our salvation. To come to the sight and embrace of these, how great a joy it is for them and for us in common! What delight of the heavenly kingdom is there, without fear of dying and with eternity of living! How supreme and perpetual a happiness! There is the glorious choir of the apostles; there the company of the exulting prophets; there the countless people of the martyrs, crowned for the glory and victory of their contest and suffering; the triumphant virgins who subdued the desire of the flesh and body by the strength of continence; the merciful, rewarded, who did works of righteousness by feeding and giving to the poor, who, keeping the Lord's precepts, transferred their earthly patrimonies to heavenly treasuries. To these, dearest brothers, let us hasten with eager longing; let us pray that it may befall us soon to be with them, soon to come to Christ. May God see this thought of ours; may Christ behold this purpose of mind and faith, he who will give the ampler rewards of his love to those whose desires for him have been greater. ### Scripture references - Heb 11:13: echo, medium confidence - 1 Pet 2:11: echo, medium confidence - Matt 6:20: allusion, medium confidence ### Translation notes - The passage echoes Heb 11:13–16 and 1 Pet 2:11 (“strangers and pilgrims”) and alludes to Matt 6:20. ### Citation (SBL) Cyprian, Mort. 26 (CSEL 3.1:313–315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/cyprian-mortalitate/1/#p-26).