St. Cyprian of Carthage on the Lapsi: Christians who betrayed Christ.

During the reign of the Roman Emperor Decius (249-251), Christians came under severe persecution.  Attempting to regain the golden years of a unified Rome, Decius restored several ancient traditions, including the revival of pagan religion.  After performing a sacrifice to Jupiter on January 3rd in the year 250, the emperor issued an edict requiring all persons, with the exception of Jews, to make sacrifices to the gods. There was no escaping the administration of the edict.  Roman magistrates were required to confirm that the task was completed for those within their jurisdiction by issuing a written certificate called a libellus. An example of one from Decius time reads as follows:

TO: THE COMMISSIONERS FOR SACRIFICE IN THE VILLAGE OF ALEXANDER'S ISLAND

FROM: Aurelius Diogenes, Son of Satabus, of the Village of Alexander’s Island; Aged 72; Scar on right eyebrow.

I have always sacrificed to the gods, and now in your presence, in accordance to the terms of the edict, I have done sacrifice and poured libations and tasted the sacrifices, and I request you to certify to this effect. Farewell.

Presented by me: Aurelius Diogenes

I CERTIFY THAT I WITNESSED HIS SACRIFICE: Aurelius Syrus

Dated:  This first year of the Emperor Caesar Gaius Messius Quintus Trajanus Decius, Pius, Felix, Augustus, the 2nd of Epiph (26th June 250)

An unknown number of Christians were killed for their refusal to comply, including Pope Fabian. Others, rather than commit idolatry, fled their homes and personal possessions to a place of safety.  Both of these were considered faithful, if not martyrs, to Christ. There were others, however, who chose to retain their life and material standing and willfully submitted to the requisite sacrifice.  They were known as the lapsi for they had “lapsed” in their faith and become apostates.  After the persecution had stopped and Cornelius was elected pope (251-253), the Church erupted into a heated debate on how to deal with the lapsi who wished to return to the Church.

Cyprian, the Bishop of Carthage (248-258) during the persecution, promised to write a treatise on the lapsi once the Church was safe from persecution.  His treatise, On the Lapsed, is a 30-paragraph response that begins with the glory of those who died, and then primarily focuses on those who chose idolatry.  To them, his response was severe, and rightfully so, but it was not severe enough for others, such as the influential Roman priest Novatian.  Novatian, who likened himself to a “Heretic Hunter,” set himself against Pope Cornelius and Bishops, such as Cyprian, who desired to work toward reconciliation.  (The topic of the lapsi would cause an ugly schism)

Cyprian delineates two types of lapsi; those who complied with reservation, and those who volunteered before the ink of the edict had dried.  He reproaches both, but spends most of his time focusing on the latter group.

The first group, described by Cyprian, lapsed long before the edict was written.  They were Christians who had embedded themselves too deeply in this world, including marrying non-believers.  Calling them “members of Christ prostituted to Gentiles,” he reprimands them for not living with Christian conviction.  This group also included worldly priests and bishops who “became agents in secular business; deserted their people, and hunted markets for gainful merchandise.”  These were those who had, for all practical purposes, already forsaken the Gospel of Truth.

The second group, described by Cyprian, carried an even greater guilt, for without a moment’s hesitation, Cyprian recalls, “Immediately at the first words of the threatening foe, the greatest number of brethren betrayed their faith, and were cast down, not by the onset of persecution, but cast themselves down by voluntary lapse.”  He basically says, “What the hell happened to your faith that you should so easily discard it?!”  This group gave up the fight before the battle had begun and were “prostrated before the attack.”  These men and women “ran to the market place of their own accord,” to obtain a certificate.  And not only were they eager, but some were actually angry with the magistrates who closed shop when evening arrived.  These members of the Church, who had previously renounced the devil and the world, begged not to be delayed in renouncing Christ!

For Cyprian, who quotes a great deal of Sacred Scripture (some 40 verses) to back up his rebuke, there was no excuse to not comply with the Roman Emperor’s edict.  There was always the choice to either suffer what may be, or to flee. In his many examples there are two that stood out to me.  The three young men, (Shadrach, Meshach, and Abednego) who chose to stand firm when suffering and death appeared imminent, and the Holy Family, who were warned by an angel to flee to Egypt.  Fight or flight were both acceptable options.

After his reproach, Cyprian takes issue with those lapsi who had the nerve to demand reconciliation without true repentance. The audacity of such behavior was something that Cyprian would severely rebuke, but he in no wise sided with Novatian whose first thought was to excommunicate the lapsi forever.  God does not desire excommunication, Cyprian argued, but reconciliation and yet if the latter is not genuine then the lapsi have no business consuming the blood and body of Christ which some were demanding. Cyprian points out that those who “polluted their hands with the abominable sacrifices and defiled their conscience with certificates,” cannot wash over their crime and escape the ultimate judgement of God who “looks into the hidden and secret things, and considers those things which are concealed.”  To consume the Holy Eucharist unworthily is to provoke God, who, “is always indulgent and good, [yet] in the same proportion is to be dreaded with the majesty of a judge.”   

Cyprian’s treatise On the Lapsed is not only an excellent source of history for the Church under persecution, but an excellent reminder to NEVER take the Holy Eucharist, Confession or Penance lightly.  It does not matter what you think or what you think others will think, it only matters what God thinks.  Cyprian’s parting words are eternally relevant.

He who has thus made atonement to God; he who by repentance for his deed, who by same for his sin, has conceived more both of virtue and faith from the very grief of his fall, heard and aided by the Lord, shall make the Church which he had lately saddened glad, and shall now deserve of the Lord not only pardon, but a crown.

Judas Iscariot denied Christ for thirty pieces of silver and reaped death.  Peter denied Christ three times and also reaped death.  Only one of them received a crown; the one who bitterly wept in repentance and came back stronger in his faith.