I’ve written on Cyprian’s treatise De Mortalitate at Church Life Journal and how this treatise addressed the plague that ravaged the Roman Empire in the mid-20th century. But I also wanted to include some larger portions of this treatise here. There’s nothing like reading the patristic figures in their own words. So here are some of Cyprian’s words.
There’s a free translation here. The one I’ve used is adapted from the Fathers of the Church translation, vol. 36.
Cyprian, De Mortalitate
Introduction: Between firm and wavering faith - the cowardice of a luxury-loving mind
Although in most of you, beloved brethren, there is a resolute mind and a firm faith and a devout spirit, which is not disturbed at the numbers in the present mortality, but like a strong and unmoving rock breaks rather the turbulent attacks of the world and the violent waves of the age and is itself not broken, and is not vanquished but tried by temptations, yet because I observe that among the people, some either through weakness of spirit, or littleness of faith, or the charm of life in the world, or weakness of sex, or, what is worse, because of a wandering from the truth, are standing less firmly and are not revealing the divine and invincible strength of their hearts, the matter must not be ignored or passed over in silence, but, so far as our weak power suffices, with full strength, and with a discourse drawn from the Lord’s text, the cowardice of a luxury-loving mind must be checked and one who has already begun to be a man of God and Christ must be considered worthy of God and Christ. (1)
The soldier of Christ hopes for divine things and does not fear the storms of this life. For Christ predicted these things and they are coming to pass—so, too, will the rewards.
For, beloved brethren, he who serves as a soldier of God—who, being stationed in the camp of heaven, already hopes for the divine things—ought to recognize himself, so that we should have no fear, no dread at the storms and whirlwinds of the world, since the Lord predicted that these things would come through the exhortation of His provident voice, instructing and teaching and preparing and strengthening the people of His church to all endurance of things to come. He foretold and prophesied that wars and famine and earthquakes and pestilence would arise in the various places, and, that an unexpected and new fear of destructive agencies might not shake us, He forewarned that adversity would increase more and more in the last times. Behold the things which were spoken of are coming to pass, and since the things which were foretold are coming to pass, there will follow also whatsoever were promised, as the Lord Himself promises, saying: “When you shall see these things come to pass, know that the kingdom of God is at hand.”
The kingdom of God, beloved brethren, has begun to be at hand; the reward of life and the joy of eternal salvation and perpetual happiness and the possession of paradise once lost are now coming with the passing of the world; now the things of heaven are succeeding those of earth, and great things small, and eternal things, transitory. What place is there here for anxiety and worry? Who in the midst of these things is fearful and sad save he who lacks hope and faith? For it is for him to fear death who is unwilling to go to Christ. It is for him to be unwilling to go to Christ who does not believe ~that he is beginning to reign with Christ. (2)
The Just lives by faith grounds rejoicing in adversity and freedom from devil
It is written that “the just man liveth by faith” (Hab. 2:4; Rom. 1:17; Gal. 3:11; Heb. 10:38). If you are a just man and live by faith, if you truly believe [in God], why do you, who are destined to be with Christ and secure in the promise of the Lord, not rejoice that you are called to Christ and be glad that you are free from the devil? (3)
Why do we not rejoice at afflictions and punishments?
Since, then, to see Christ is to rejoice, and since none of us can have joy unless he shall see Christ, what blindness or what madness it is to love the afflictions and punishments and tears of the world and not rather to hurry to the joy which can never be taken from us. (5)
But this happens, beloved brethren, because faith is lacking, because no one believes those things to be true which God promises, who is truthful and whose word is eternal and steadfast to those who believe. If an influential and reputable man were to promise you something, you would have confidence in his promise and you would not believe that you would be deceived or cheated by the man who you knew stood by his words and actions. God is speaking to you, and do you waver faithless in your unbelieving mind? God promises immortality and eternity to you leaving 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 disbelief. This is, though one is in the Church, not to have faith in the House of Faith. (6)
To depart from the world and to be with Christ is a great gain
What an advantage it is to depart from the world Christ Himself the teacher of our salvation and welfare makes manifest, who, when His disciples were sorrowful because He said that He was now about to go away, spoke to them saying: “If you loved me you would indeed be glad, because I go to the Father” (Jn 14:28), thus teaching and showing that there should be rejoicing rather than sorrowing when the dear ones whom we love depart from the world. And mindful of this fact, the blessed Apostle Paul sets this down in his Epistle and says: “For to me to live is Christ; and to die is gain” (Phil. 1:21), counting it the greatest gain to be no longer held by the snares of the world, to be no longer subject to any sins and faults of the flesh, but, released from tormenting afflictions and freed from the poisoned jaws of the devil, to set out, at Christ’s summons, for the joy of eternal salvation. (7)
Some Christians worried that the disease afflicts Christians and Pagans alike
Now it troubles some that the infirmity of this disease carries off our people equally with the pagans, as if a Christian believes to this end, that, free from contact with evils, he may happily enjoy the world and this life, and, without having endured all adversities here, may be preserved for future happiness. It troubles some that we have this mortality in common with others. But what in this world do we not have in common with others as long as this flesh, in accordance with the law of our original birth, still remains common to us? As long as we are here in the world we are united with the human race in equality of the flesh, we are separated in spirit. And so, until this corruptible element puts on incorruptibility and this mortal element receives immortality and the spirit conducts us to God the Father, the disadvantages of the flesh, whatever they are, we have in common with the human race. (8)
Fear of God prepares for all adversity
The fear of God and faith ought to make you ready for all things. Though it should be the loss of private property, though it should be the constant and violent affliction of the members by wasting diseases, though it should be the mournful and sorrowful tearing away from wife, from children, from departing dear ones, let not such things be stumbling blocks for you, but battles; nor let them weaken or crush the faith of the Christian, but rather let them reveal his valor in the contest, since every injury arising from present evils should be made light of through confidence in the blessings to come. Unless a battle has gone before there cannot be a victory; when a victory has been won in the conflict of battle, then a crown also is given to the victors. The pilot is recognized in the storm, in the battle-line the soldier is tested. Light is the boast when there is no danger; conflict in adversity is the trial of truth. (12)
Our power is made perfect in weakness - difference between pagan and Christian suffering
When, therefore, some infirmity and weakness and desolation attacks us, then is our power made perfect, then our faith is crowned, if though tempted it has stood firm, as it is written: “The furnace trieth the potter's vessels, and the trial of affliction just men” (Sir. 27:6). This finally is the difference between us and the others who do not know God, that they complain and murmur in adversity, while adversity does not turn us from the truth of virtue and faith, but proves us in suffering.
Description of the Plague
That now the bowels loosened into a flux exhaust the strength of the body, that a fever contracted in the very marrow of the bones breaks out into ulcers of the throat, that the intestines are shaken by continual vomiting, that the blood-shot eyes burn, that the feet of some or certain parts of their members are cut away by the infection of diseased putrefaction, that, by a weakness developing through the losses and injuries of the body, either the gait is enfeebled, or the hearing impaired, or the sight blinded, all this contributes to the proof of faith. (14)
The non-Christian may certainly be afraid
Let him certainly be afraid to die who, not having been reborn of water and the spirit is delivered up to the fires of hell. Let him be afraid to die who is not listed under the cross and passion of Christ. Let him be afraid to die who will pass from this death to a second death. Let him be afraid to die whom, on departing from the world, the eternal flame will torment with everlasting punishments. Let him be afraid to die to whom this is granted by a longer delay, that his tortures and groans meanwhile may be deferred. (14)
The Just and Unjust face a common death but not the same destruction
As to the fact that, without any discrimination in the human race, the just also are dying with the unjust, it is not for you to think that the destruction is a common one for both the evil and the good. The just are called to refreshment, the unjust are carried off to torture; protection is more quickly given to the faithful; punishment to the faithless.
The providential gifts granted in the Plague
We are improvident, beloved brethren, and ungrateful for divine favors and we do not recognize what is being granted us. Behold the virgins are departing in peace, going safely with their glory, not fearing the threats of the antichrist and his corruptions and his brothels. Boys are escaping the danger of their unsettled age; they are coming happily to the reward of their continency and innocence. No longer does the delicate matron dread the racks, having by a speedy death gained escape from the fear of persecution and the hands and tortures of the hangman. Through their panic at the mortality and the occasion the fearful are aroused, the negligent are constrained, the slothful are stimulated, the deserters are compelled to return, the pagans are forced to believe, the old members of the faithful are called to rest, for the battle a fresh and numerous army of greater strength is being gathered, which, entering service in the time of the mortality, will fight without fear of death when the battle comes. (15)
The Plague searches out the hearts and minds of the human race – These are exercises not death
What a significance, beloved brethren, all this has! How suitable, how necessary it is that this plague and pestilence, which seems horrible and deadly, searches out the justice of each and everyone and examines the minds of the human race; whether the well care for the sick, whether relatives dutifully love their kinsmen as they should, whether masters show compassion to their ailing slaves, whether physicians do not desert the afflicted begging their help, whether the violent repress their violence, whether the greedy, even through the fear of death, quench the ever insatiable fire of their raging avarice, whether the proud bend their necks, whether the shameless soften their affrontery, whether the rich, even when their dear ones are perishing and they are about to die without heirs, bestow and give something!
Although this mortality has contributed nothing else, it has especially accomplished this for Christians and servants of God, that we have begun gladly to seek martyrdom while we are learning not to fear death. These are trying exercises for us, not deaths; they give to the mind the glory of fortitude; by contempt of death they prepare for the crown. (16)
Sorrow for loved ones?
Finally, the Apostle Paul censures, rebukes, and blames any who are sorrowful at the death of their dear ones. “We will not,” he says, “have you ignorant, brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope. For if we believe that Jesus died, and rose again; even so them who have slept through Jesus, will God bring with him” (1 Thess. 4:13). He says that they are sorrowful at the death of their dear ones who have no hope. But we who live in hope and believe in God and have faith that Christ suffered for us and rose again, abiding in Christ and rising again through Him and in Him, why are we ourselves either unwilling to depart hence from this world, or why do we mourn and grieve for our departing ones as if they were lost, since Christ our Lord and our God himself admonishes us and says: “I am the resurrection: he that believeth in me, although he be dead, shall live: And everyone that liveth and believeth in me, shall not die forever” (John 11:25)? If we believe in Christ let us have faith in His words and promises, that we who are not to die forever may come in joyful security to Christ with whom we are to conquer and reign for eternity. (21)
We cannot gain eternal life without death here – death not an end but a passage
As to the fact that meanwhile we die, we pass by death to immortality, nor can eternal life succeed unless it has befallen us to depart from here. This is not an end, but a passage and, the journey of time being traversed, a crossing over to eternity. We would not hasten to better things? Who would not pray to be more quickly changed and reformed to the image of Christ and to the dignity of heavenly grace? (22)
The one who wishes to remain in the world is the one deceived by worldly pleasures
It is for him to wish to remain long in the world whom the world delights, whom the world allures by blandishing and deceiving with the enticements of worldly pleasure. Furthermore, since the world hates a Christian, why do you love that which hates you and not rather follow Christ who has redeemed and loves you? . . . Beloved brethren, with sound mind, with firm faith, with rugged virtue, let us be ready for every manifestation of God's will; freed from the terror of death, let us think of the immortality which follows. Let us show that this is what we believe, so that we may not mourn the death even of our dear ones and, when the day of our own summons comes, without hesitation but with gladness we may come to the Lord at His call. (24)
Let us, as pilgrims, long for our home country
We should consider, beloved brethren, and we should reflect constantly that we have renounced the world and as strangers and foreigners we sojourn here for a time. Let us embrace the day which assigns each of us to his dwelling, which on our being rescued from here and released from the snares of the world, restores us to paradise and the kingdom. What man, after having been abroad, would not hasten to return to his native land? Who, when hurrying to sail to his family, would not more eagerly long for a favorable wind that he might more quickly embrace his dear ones? We account paradise our country, we have already begun to look upon the patriarchs as our parents. Why do we not hasten and run, so that we can see our country, so that we can greet our parents? A great number of our dear ones there await us, parents, brothers, children; a dense and copious throng longs for us, already secure in their safety but still anxious for our salvation. How great a joy it is both for them arid for us in common to come into their sight and embrace! What pleasure there in the heavenly kingdom without fear of death, and with an eternity of life the highest possible and everlasting happiness! (26)
Bibliography
Brent, Allen. Cyprian and Roman Carthage. Cambridge: Cambridge University Press, 2010.
Harper, Kyle. “Pandemics and Passages to Late Antiquity: Rethinking the Plague of C.249–270 Described by Cyprian.” Journal of Roman Archaeology 28 (2015): 223–60. A version of this article appeared in an article in The Atlantic, which was adapted from his book, The Fate of Rome)
Murphy, Edwina. “Death, Decay and Delight in Cyprian of Carthage.” Scrinium 15, no. 1 (2019): 79-88. (At the time of writing, this article is available online here.)
Scourfield, J. H. “The De Mortalitate of Cyprian: Consolation and Context.” Vigiliae Christianae, vol. 50, no. 1 (1996): 12–41.