Pseudo-Victor of Vita, Homily on Saint Cyprian the Bishop and Martyr
This sermon was delivered by a Nicene preacher in Vandal Africa, and most likely a priest of the church of Carthage, on the festival of Cyprian; its exact date is unknown. It has been attributed to the author of the History of the Persecution of the African Province, Victor of Vita, on the grounds of themes and arguments common to both works. The preacher bemoans that he and his community cannot celebrate the martyr’s festival with his relics at the cult site. This is presumably a reference to the church in the suburbs of Carthage dedicated to Cyprian (and housing his body) mentioned by Victor of Vita (HP 1.16): this basilica was one of those at Carthage handed over to Homoian clerics by Geiseric. The preacher depicts the deceased bishop in heaven petitioning God for the return of the church and the end of the persecution of Nicene Christians.
Edition: PL 58: 265B-268A
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1. Today the natal [i.e. martyrial] festivities of blessed Cyprian compel us to deliver the customary sermon. For who could keep silent about the virtues of such a martyr, not speak of his glory, not talk about his merits, except perhaps those who now see his grief at the loss of his own seat. For he does not now thus celebrate the triumphs of his own victories and his martyr’s crowns in the heavens, nor does he wear celestial bands, so that he might lament by the captivity of his own heart this great wound: a congregation mutilated [laniati populi], a clergy dispersed, a priesthood in flight, chastity lost, modesty violated, a sanctuary polluted, and an altar profaned. It is he who wept with such feeling before the lapsi and the ruins of his people, saying And this feeling has laid me low with our brothers who are laid low (Cyprian, De Lapsis 4). The high-priest searches for his congregation, the pastor his flock, the father [parens] his fatherland, the martyr his faith, and not without great grief. Would that the barbarian were destroyed, because the city that he holds is destroyed; and that the perfidious did not hold the altars, which the faithful, who are excluded from them, mourn [Exstingueretur barbarus, quia civis habetur exstinctus; nec teneret altaria perfidus, a quibus fidelis lugetur exclusus, taking some grammatical liberties…]. Or, on his part, would that solitude could give solace to the martyr, to whom reverence would certainly be lacking, if the sacrilegious imposter were not there, taunting [him] with devotion [si devotus non insultabat, sacrilegus non instabat illusor, again…]. We have said this, brothers, so that we might prove that once more the martyr suffers, once more the martyr feels the torments, once more he receives torture for all, who, for himself and because of himself, had already become secure after such triumphs [tantas palmas]. Then his head was removed once and for all; now today he is punished daily in his own members. He once delighted in their reverence, but now he is bound by their sorrows.
2. But in all these things, brothers, let us be raised up to the Lord, we who are cast down; and let us not be destroyed by the malaise of desperation, we who by the remedies of hope are saved by Christ the lifegiver. Blessed Cyprian is free in God and with God, who was captive amongst us. And he reigns in the heavens, who on earth seemed to be delivered over to the enemies [hostibus uidetur addictus]. He is present and does not desert us; he intercedes as a just patron for sinners before the just judge, and as a virtuous advocate pleads before the pious king. He says to the Lord: ‘Lord, why do you give your house to the adversaries, your inheritance to the enemies? Why holy things to the profane, why clean things to the polluted, why the sheep to the wolves?’ Why does he give the flock to the beasts, the pastor audaciously asks the prince of pastors [pastorum principem]: why does the king thus subject his devoted army to a hostile power, the dynamic general [dux strenuus] asks; why has he thus handed over the faithful to the unfaithful, the bishop proven in martyrdom cries out. He also discusses the affairs of his body [i.e. the church of Carthage], saying: ‘Lord, why do the members which thus confessed you suffer captivity? Why have you left the witness of the blood which you have elevated with such honour to be disrespected in such a way? And finally, both concerning us and our people, which are yours, do as you wish [fac sicut vis]. (But) where is your name, where is your glory, where is your power? Saying this [haec dicendo], the peoples have blasphemed you as they invade us. Rise up: why do you sleep, Lord? Rise up, and do not refuse us at the last. Return your glory to yourself, return your land to yourself, return my bones to me, that with you in triumph, and your enemies perishing, we also might rejoice in our seat according to our station [nostro ordine].’
3. Holy Cornelius, bishop of the city of Rome, is also present, who on this day suffered in such a cause and did not relinquish his companion, nor has he deserted his colleague in such a petition.
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