On the Unity of the Catholic Church · §15 · Cyprian of Carthage

True power and prophecy profit nothing without righteousness and the two commandments

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Cyprian is arguing that no one outside the Church can be saved, and now he explains that even spectacular spiritual gifts do not win the kingdom of heaven unless one walks in the right and just way, which Christ summed up in the two commandments of love.

To prophesy, to cast out demons, and to do great works of power on earth is certainly a lofty and wonderful thing, but no one who is found in all these things attains the kingdom of heaven unless he walks by the observance of the right and just way. The Lord declares and says: “Many will say to me on that day: Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do great works of power in your name? And then I will say to them: I never knew you; depart from me, you who work iniquity” (Matthew 7:22-23). Righteousness is needed so that anyone may merit God as judge; his commands and warnings must be obeyed, so that our merits may receive their reward. In the Gospel, when the Lord directed the way of our hope and faith by a short summary, he said: “The Lord your God is one Lord,” and: “You shall love the Lord your God with all your heart and with all your soul and with all your strength.” “This is the first, and the second is like it: You shall love your neighbor as yourself.” “On these two commandments the whole law and the prophets hang.” By his teaching he taught unity and love together, and he enclosed all the prophets and the law in two commandments.

Latin

Nam et prophetare et daemonia excludere et uirtutes magnas in terris facere sublimis utique et admirabilis res est, non tamen regnum caeleste consequitur quisque in his omnibus inuenitur, nisi recti et iusti itineris obseruatione gradiatur. denuntiat Dominus et dicit: multi mihi dicent in illo die: Domine, Domine, nonne in tuo nomine prophetauimus et in tuo nomine daemonia exclusimus et in nomine tuo uirtutes magnas fecimus? et tunc dicam illis: numquam uos cognoui, recedite a me qui operamini iniquitatem. iustitia opus est, ut promereri quis possit Deum iudicem: praeceptis eius et monitis obtemperandum est, ut accipiant merita nostra mercedem. Dominus in euangelio cum spei et fidei nostrae uiam conpendio breuiante dirigeret, Dominus Deus tuus, inquit, Dominus unus est, et: diliges Dominum Deum tuum de toto corde tuo et de tota anima tua et de tota uirtute tua. hoc primum et secundum simile huic: diliges proximum tuum tamquam te. in his duobus praeceptis tota lex pendet et prophetae. unitatem simul et dilectionem magisterio suo docuit, prophetas omnes et legem praeceptis duobus inclusit.

About this text

Cyprian, bishop of Carthage, writes in 251 against the Novatian schism: the Church Christ founded is one and cannot be divided.

Cyprian of Carthage (c. 200–258) wrote this treatise as bishop of Carthage, addressing the faithful brethren and especially the bishops who preside in the Church. He composed it in 251 to warn Christians against schism and heresy, which he regarded as a subtler and more dangerous attack by the devil than open persecution, and to defend the unity of the Church against those who had broken away from it.

The immediate occasion was the schism of Novatian, which had been stirred up in part by Novatus and other presbyters of Cyprian's own church. Cyprian wrote to keep the Carthaginians from following the breakaway movement. He argues that the Church is one and indivisible, founded by Christ upon Peter as the single source of its unity, and that this unity is preserved through the one episcopate. Schismatics and heretics, even if they claim the name of Christian and suffer death, are cut off from the Church and cannot be saved.

A reader will meet Peter, the apostle upon whom Christ founded the Church, and Paul and John, whose letters and Gospel are quoted on unity, love, and those who went out from the Church. Old Testament figures such as Korah, Dathan, Abiram, Uzziah, Aaron, Ahijah, Rahab, Solomon, and Judas appear as examples of rebellion, division, or prefigurations of the Church. The Lord, Paul, John, the Holy Spirit, Ahijah the prophet, and Scripture all speak in the treatise.

New English from the Latin base text; no published English used as wording.

Printed text used

Translated from CSEL 3.1 (1868) (Latin)

This work has passed this project's source check. This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Latin on each section (or the Latin source witness link) for the source text. This is not a complete critical edition.