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Salvation

From the proconsular Acts of the martyrdom of Saint Cyprian, bishop

On the morning of the fourteenth of September a great crowd gathered at the Villa Sexti, in accordance with the order of the governor Galerius Maximus. That same day the governor commanded Bishop Cyprian to be brought before him for trial in the court of Sauciolum. After Cyprian was brought in, the governor asked him; "Are you Thascius Cyprian?" And the bishop replied; "Yes, I am." The governor Galerius Maximus said: "Have you posed as the pontiff of a sacrilegious group?" The bishop answered; "I have." Then the governor said; "Our most venerable emperors have commanded you to perform the religious rites." Bishop Cyprian replied; "I will not do so." Galerius Maximus said; "Consider your position." Cyprian replied; "Follow your orders. In such a just cause there is no need for deliberation."

Then Galerius Maximus, after consulting with his concil, reluctantly issued the following judgment; "You have long lived with your sacrilegious convictions, and you have gathered about yourself many others in a vicious conspiracy. You have set yourself up as an enemy of the gods of Rome and our religious practices. The pious and venerable emperors, the Augusti, Valerian and Gallienus, and Valerian the most noble of Caesars, have been unable to draw you back to the observance of their holy ceremonies. You have been discovered as the author and leader of these heinous crimes, and will consequently be held forth as an example for all those who have followed you in your crime. By your blood the law shall be confirmed." Next he read the sentence from a tablet; "It is decided that Thascius Cyprian should die by the sword." Cyprian responded; "Thanks be to God."

After the sentence was passed, a crowd of his fellow Christians said; "We should also be killed with him!" There arose an uproar among the Christians, and a great mob followed after him. Cyprian was then brought out to the grounds of the Villa Sexti, where, taking off his outer cloak and kneeling on the ground, he fell before the Lord in prayer. He removed his dalmatic and gave it to the executioner. When the executioner arrived, Cyprian told his friends to give the man twenty-five gold pieces. Cloths and napkins were being spread out in front of him by the brethren. Then the blessed Cyprian covered his eyes with his own hands, but when he was unable to tie the ends of the linen himself, the priest Julian and the subdeacon Julian fastened them for him.

In this way the blessed Cyprian suffered, and his body was laid out at a nearby place to satisfy the curiosity of the pagans. During the night Cyprian's body was triumphantly borne away in a procession of Christians who, praying and bearing tapers and torches, carried the body to the cemetery of the governor Macrobius Candidianus which lies on the Mappalian Way near the fish ponds. Not many days later the governor Galerius Maximus died.

The most blessed martyr Cyprian suffered on the fourteenth of September under the emperors Valerian and Gallienus, in the riegn of our true Lord Jesus Christ, to whom belong honor and glory for ever. Amen.

SEPTEMBER 16

ST. CORNELIUS AND ST. CYPRIAN

In the middle of the third century, the Church was still being persecuted. The fierce persecution of Emperor Decius claimed the life of Pope St. Fabian. The Church was without a pope for nearly a year. A holy priest of Rome, Cornelius, was elected in 251. He accepted because he loved Christ. He would serve the Church as pope even if his ministry would cost him his life. That is why Pope Cornelius was so greatly admired throughout the world. The bishops of Africa were especially outspoken in their love and loyalty to the pope. Bishop Cyprian of Carthage sent him letters of encouragement and support. Cyprian had been a convert at the age of twenty-five. He had astonished the Christians of Carthage by pledging a vow of perpetual chastity right before his baptism. He had eventually become a priest and in 249 a bishop.

Bishop Cyprian greatly encouraged Pope Cornelius by reminding him that during the present persecution in Rome not a single Christian had given up the faith. St. Cyprian's writings explain the love that Christians should have for the whole Church. This love should be for the pope as well as for the local diocese and parish. Cyprian wrote a scholarly work on the unity of the Church. This remains an important topic for all times, including our own.

Pope St. Cornelius died in exile at the port of Rome in September, 253. Because he suffered so much as pope, he is considered a martyr. St. Cyprian died five years later during the persecution of Valerian. He was beheaded at Carthage on September 14, 258. Together they share a feast day to remind us of the unity that the Church should always enjoy. This unity is a mark of the presence of Jesus who is the Center.

We can ask Pope St. Cornelius and Bishop St. Cyprian to help us grow in our love for the Church--for the pope, bishops, priests, lay people everywhere.

Thank you !

Thanks Johnie!

Thanks, NYer!

And thanks to you too, Litany for all the Vespers you post!

From: 1 Timothy 3:1-13

Qualifications for Bishops

[1] The saying is sure: If any one aspires to the office of bishop, he
desires a noble task. [2] Now a bishop must be above reproach, the
husband of one wife, temperate, sensible, dignified, hospitable, an apt
teacher, [3] no drunkard, not violent but gentle, not quarrelsome, and
no lover of money. [4] He must manage his own household well, keeping
children submissive and respectful in every way; [5] for if a man does
not know how to manage his own household, how can he care for God's
church? [6] He must not be a recent convert, or he may be puffed up
with conceit and fall into the condemnation of the devil; [7] moreover
he must be well thought of by outsiders, or he may fall into reproach
and the snare of the devil.

Qualifications for Deacons

[8] Deacons likewise must be serious, not double-tongued, not addicted
to much wine, not greedy for gain; [9] they must hold the mystery of
the faith with a clear conscience. [10] And let them also be tested
first; then if they prove blameless let them serve as deacons. [11] The
women likewise must be serious, no slanderers, but temperate, faithful
in all things. [12] Let deacons be the husband of one wife, and let
them manage their children and their households well; [13] for those
who serve well as deacons gain a good standing for themselves and also
great confidence in the faith which is in Christ Jesus.

Commentary:

1. "The office of bishop": as explained in the "Introduction to the
Pastoral Epistles", above, when these epistles were written the titles
and responsibilities of the various church offices had not yet become
fixed. The "bishop" (in Greek "episcopos" =3D overseer) was a priest who
was in charge of some particular community. As a minister of the
Church, his role was one of teaching (cf. v. 2) and governance (cf.
v.5); his task was a demanding one and called for self-sacrifice,
because any office in a Christian community is essentially a form of
service: "The holders of office, who are invested with a sacred power,
are, in fact, dedicated to promoting the interests of their brethren,
so that all who belong to the people of God, and are consequently
endowed with true Christian dignity, may, through their free and
well-ordered efforts towards a common goal, attain to salvation"
(Vatican II, "Lumen Gentium", 18).

In spite of the regard in which those "bishops" were held by the
faithful, there seems to have been a shortage of candidates for the
office. Hence St Paul's stressing that it is a "noble task"--to
encourage a generous response by those who feel the Lord's call. From
the very beginning, both pastors of the Church and many other members
of the faithful have striven to nurture the germs of vocation which God
places in people's souls. "Beyond question, the society founded by
Christ will never lack priests. But we must all be vigilant and do our
part, remembering the word: 'The harvest is plentiful, but the laborers
are few' (Lk 10:2). We must do all that we can to secure as many holy
ministers of God as possible" (Pius XII, "Menti Nostrae", 36).

2-7. The quality and virtues required for a "bishop" are similar to
those for "elders" given in Titus 1:5-9. In the Pastoral Epistles
"bishop" and "elder" (or priest) mean almost the same thing. In listing
qualifications St Paul is not giving a complete list; he is simply
saying that candidates for Church office should have qualities which
make them suited to the work and should be morally irreproachable.

The Church, in its legislation, has always tried to see that suitable
people are chosen as ministers. The Second Vatican Council lays it down
that before the priesthood is conferred on anyone careful inquiry
should be made "concerning his right intention and freedom of choice,
his spiritual, moral and intellectual fitness etc." ("Optatam Totius",
6). In other words, a person needs qualifications in the form of human
qualities and ability if he is to live up to the demands of Church
office.

"This need for the secular priest to develop human virtues stems from
the nature of his apostolic ministry which must be carried out in the
everyday world and in direct contact with people who tend to be stern
judges of a priest and who watch particularly his behavior as a man.
There is nothing new about all this--but it does seem useful now to
emphasize it again. From St Paul to the most recent doctors of the
Church (take the teaching of St Francis de Sales, for example) one
finds this question dealt with. It is none other than that of the
contact between nature and supernature to achieve both the death of
that man which must die under the sign of the Cross, and the perfect
development of all the nobility and virtue which exists in man, and its
direction towards the service of God" (A. del Portillo, "On
Priesthood", p. 12).

2. "The husband of one wife": this is also a requirement of "elders"
(cf. Tit 1:6) and "deacons" (1 Tim 3:12); it does not mean that the
person is under an obligation to marry, but he must not have married
more than once. From the context it clearly does not mean that
candidates are forbidden to be polygamous (polygamy is forbidden to
everyone); the condition that one be married only once ensures that
candidates will be very respectable, exemplary people; in the culture
of the time second marriages, except in special circumstances, were
looked at askance, among Gentiles as well as Jews.

In the apostolic age celibacy was not a requirement for those who
presided over the early Christian communities. However, it very soon
became customary to require celibacy. "In Christian antiquity the
Fathers and ecclesiastical writers testify to the spread through the
East and the West of the voluntary practice of celibacy by sacred
ministers because of its profound suitability for their total
dedication to the service of Christ and his Church. The Church of the
West, from the beginning of the fourth century, strengthened, spread,
and approved this practice by means of various provincial councils and
through the Supreme Pontiffs" (Paul VI, "Sacerdotalis Caelibatus",
35-36).

From then on all priests of the Latin rite were required to be
celibate. Celibacy is appropriate to the priesthood for many reasons:
"By preserving virginity or celibacy for the sake of the kingdom of
heaven priests are consecrated in a new and excellent way to Christ.
They more readily cling to him with undivided heart and dedicate
themselves more freely in him and through him to the service of God and
of men. They are less encumbered in their service of his kingdom and of
the task of heavenly regeneration. In this way they become better
fitted for a broader acceptance of fatherhood in Christ" (Vatican II,
"Presbyterorum Ordinis", 16).

6. "He must not be a recent convert": one of the functions of the
"bishop" was to preside over the community; therefore, it would be
imprudent to expose the office-holder to the danger of vanity and
pride. As St Thomas says in his commentary, it is not wise to appoint
young people and recent converts to positions of honor and
responsibility, because they can easily begin to think that they are
better than the others and cannot be done without (cf. "Commentary on
l Tim, ad loc.").

"Fall into the condemnation of the devil" or "fall into the same
condemnation as the devil": the original text is not very clear. It may
mean that it is the devil who is doing the condemning, in which case it
would be the same as saying "fall into the power of the devil" or "fall
into enslavement by the devil". At any rate it is fairly clear that St
Paul wants to warn about the danger of committing the same sin as the
fallen angel, that is, becoming proud and thereby earning damnation.

7. Another function of the "bishop" was to represent the Church to
"outsiders", that is, non-Christians. All believers should give good
example (cf. Mt 5:16; Col 4:5; 1 Pet 2:13; 3:1), but those who hold
Church office have a special duty to avoid giving scandal or providing
grounds for gossip.

8-13. Deacons were ministers under bishops and priests. "The origin of
the diaconate probably goes back to the "seven men of good repute" who
were elected to help the Apostles (cf. Acts 6:1-6 and note); we do know
that those men had an administrative role in aiding the poor and the
sick (Acts 6:1); they also preached (Acts 6:8-14; 8:6) and administered
Baptism (Acts 8:26-40). Later on mention is made of deacons alongside
"bishops" in certain important communities (cf. Phil 1:1), which
suggests that they were part of the Church hierarchy.

This letter shows them to be ministers subordinate to the "bishop"; in
these verses, which some commentators call "the deacons' statute",
their specific functions are not stated (they probably performed a wide
range of tasks); however, it does appear that, unlike the bishop, they
did not represent the Church to outsiders and they could be drawn from
among recent converts

The requirements given here are very like those for the "bishop": as
ministers of the Church they would naturally be required to live
exemplary lives. The Second Vatican Council is in line with this text
when it says that deacons, "waiting upon the mysteries of Christ and of
the Church, should keep themselves free from every vice, should please
God and give a good example to all in everything" ("Lumen Gentium",
41).

10. "Let them also be tested first": it is up to bishops (then and
now) to ensure that holy orders are conferred on suitable candidates;
probably even in St Paul's time candidates had to undergo a period of
training, in the course of which their suitability could be checked.

The Church always tries to see that only people who are really suitable
are given Church office, even if that means fewer people are ordained,
for "God never so abandons his Church that suitable ministers are not
to be found sufficient for the needs of the people; provided the worthy
are promoted and the unworthy are set aside" ("Summa Theologiae",
Supplement, q. 36, a. 4 ad 1).

11. The text says so little that it is difficult to work out who these
women were. Many authors, St Thomas among them, think that they were
deacons' wives because the reference to them interrupts the list of
qualifications for deacons. Many other commentators think that they
were women who performed some function or ministry in the early Church;
this would explain why nothing is said about the wife of the bishop
(when the qualifications for bishops are given at the start of this
chapter) and it would also explain why the comportment of the deacons
and of these women is referred to using the same adverb--"likewise",
similarly--in v. 8 and v. 11. We do know (from a fourth-century
document, "Apostolic Constitutions", 2, 26; 3, 15) that some women did
help in the instruction of catechumens, in their Baptism, in care of
the sick, etc. In the Letter to the Romans, Phoebe is described as a
"deaconess" (cf. Rom 16:1) though she was not a sacred minister in the
strict sense.

13. "Gain a good standing for themselves": this may mean that being a
deacon could be a step towards the higher office of "bishop"; or it
could mean that the diaconate itself is a noble position, just as the
office of "bishop" is "a noble task" (v. 1). Perhaps St Paul uses this
vague expression because it covers both these things: it is an
honorable ministry and also it can be a step to a higher position in
the service of the community.

"Great confidence": the original text uses a word which, in classical
Greek refers to the right of free citizens to speak at public
assemblies--with full freedom, confident, afraid of no one, with
self-assurance, etc. A good deacon should expound the doctrine of the
faith in the same kind of way: he should be well versed in it, he
should stress those aspects which are most apposite at the time, and he
should not be affected by what others may think of him.

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

From: Luke 7:11-17

The Son of the Widow in Nain Restored to Life

[11] Soon afterwards He (Jesus) went to a city called Nain, and His
disciples and a great crowd went with Him. [12] As He drew near to the
gate of the city, behold, a man who had died was being carried out, the
only son of his mother, and she was a widow; and a large crowd from the
city was with her. [13] And when the Lord saw her, He had compassion
on her and said to her, "Do not weep." [14] And He came and touched
the bier, and the bearers stood still. And He said, "Young man, I say
to you, arise." [15] And the dead man sat up, and began to speak. And
He gave him to his mother. [16] Fear seized them all; and they
glorified God, saying, "A great prophet has arisen among us!" and "God
has visited His people!" [17] And this report concerning Him spread
through the whole of Judea and all the surrounding country.

Commentary:

11-17. "Jesus crosses paths again with a crowd of people. He could
have passed by or waited until they called Him. But He didn't. He
took the initiative, because He was moved by a widow's sorrow. She had
just lost all she had, her son.

"The evangelist explains that Jesus was moved. Perhaps He even showed
signs of it, as when Lazarus died. Christ was not, and is not,
insensitive to the suffering that stems from love. He is pained at
seeing children separated from their parents. He overcomes death so as
to give life, to reunite those who love one another. But at the same
time, He requires that we first admit the pre-eminence of divine love,
which alone can inspire genuine Christian living.

"Christ knows He is surrounded by a crowd which will be awed by the
miracle and will tell the story all over the countryside. But He does
not act artificially, merely to create an effect. Quite simply He is
touched by that woman's suffering and cannot but console her. So He
goes up to her and says, `Do not weep.' It is like saying, `I don't
want to see you crying; I have come on earth to bring joy and peace.'
And then comes the miracle, the sign of the power of Christ who is
God. But first came His compassion, an evident sign of the tenderness
of the heart of Christ the man" ([St] J. Escriva, "Christ Is Passing By", 166).

15. This mother's joy on being given back her son reminds us of the joy
of our Mother the Church when her sinful children return to the life of
grace. "The widowed mother rejoiced at the raising of that young man,"
St. Augustine comments. "Our Mother the Church rejoices every day when
people are raised again in spirit. The young man had been dead
physically; the latter, dead spiritually. The young man's death was
mourned visibly; the death of the latter was invisible and unmourned.
He seeks them out Who knew them to be dead; only He can bring them back
to life" ("Sermon", 98, 2).

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

The Word Among Us

Tuesday, September 16, 2003

Meditation
1 Timothy 3:1-13

This passage may sound somewhat like a “help wanted” ad for church leadership, but there is one notable omission. In its description of the qualities that bishops and deacons need, there is no mention of wealth, power, or social prestige. Potential church leaders must simply be “above reproach,” “thought well of by outsiders,” and people who manage their families well (1 Timothy 3:2,4,7,12). The emphasis is on virtue, not impressive “résumés.”

At the time Timothy was written—late in the first century—there was a crucial need for strong leaders. The church was in a consolidating period. The successors to the first apostles were just beginning to organize their ministries and develop the church’s worship, creeds, and teachings. They needed people of strong character to ensure the continuation of what the Spirit had begun among them. The need was made especially urgent by the presence of various false teachers within the church. Some believers were promoting serious errors—denying Christ’s divinity, for example, or claiming that his sacrifice on the cross was of no effect. The errors needed correcting, and besides, this was no time for doctrinal disputes!

Good leaders were also essential to help the church in its dealings with the outside world. Since Christians often faced hostility and persecution, the conduct of their leaders had to be above reproach. This was necessary not just so that the churches could be well organized and continue to grow. It was also important as a witness to other people in their societies, some of whom were alarmed at the church’s growing influence.

As we think about the leaders of the early church and the tremendous challenges they faced, let’s remember the leaders of our own time. They need our support no less than the first bishops and deacons needed the support of their fellow believers. We should pray for them just as often as we pray for our friends and family—not only because they work and pray on our behalf, but because we are one body with them in Christ.

“Lord, send your Spirit on all the leaders of your church. Guide them with your wisdom so that they may serve us effectively. Give them your peace so that they may never lose heart.”

One Bread, One Body

<< Tuesday, September 16, 2003 >>

Pope St. Cornelius
& St. Cyprian

1 Timothy 3:1-13

Psalm 101

Luke 7:11-17

View Readings

THE ONLY REASON FOR HOPE

“They began to praise God. ‘A great prophet has risen among us,’ they said; and ‘God has visited His people.’ ” —Luke 7:16

Many people are naive. Contrary to anthropological, historical, and sociological information, they think that most people are naturally good, unselfish, and peaceful. However, our bubbles of naivete are repeatedly burst by sin, violence, divorce, addiction, terrorism, racism, war, etc.

Then the naive often turn to cynicism. They believe there is no hope for the world or themselves. Then they either give in to depression or try to escape from reality through overindulgence.

But there is hope in Jesus — only in Jesus. Jesus continues to come into the worst situations and raise the dead (see Lk 7:14-15). He is the Lord of history. Without Him we can do nothing (Jn 15:5). With Him nothing is impossible (see Mt 19:26).

Consequently, we Christians are the only people in the world who have reason to be hopeful. Thus, “should anyone ask you the reason for this hope of yours, be ever ready to reply” (1 Pt 3:15). “And this hope will not leave us disappointed, because the love of God has been poured out in our hearts through the Holy Spirit Who has been given to us” (Rm 5:5). The Lord promises: “I know well the plans I have in mind for you...plans for your welfare, not for woe! plans to give you a future full of hope” (Jer 29:11). “In hope we were saved” (Rm 8:24). “Rejoice in hope” (Rm 12:12).

Prayer: Father, thank You for giving me a life worth living forever. Alleluia!

Promise: “He must be a good manager of his own household, keeping his children under control without sacrificing his dignity.” —1 Tm 3:4

Praise: Pope St. Cornelius helped sinners realize new hope by his substantiation of the forgiveness of grave sins.

FEAST OF THE DAY

Cornelius and Cyprian are saints of the third century and are
mentioned in the First Eucharistic Prayer

Around the year 251, St. Cornelius ascended to the Chair of Peter
after almost a year and a half period when the Church had been
without a pope. His predecessor St. Fabian was killed around the
year 250 by Decius and the Church did not think it wise to quickly
elect another man, while Decius was still so powerful, to follow the
steps of Fabian. Much of the first hand biographical information
about St Cornelius comes from the writings of St. Cyprian. Some of
the virtues that Cyprian attributed to the new pope were purity,
humility, and modesty. Part of Cyprian's biography also tells us that
Cornelius was reluctant to take the chair of Peter and was perfectly
content serving God's people as a priest.

Soon after he was made pope, Cornelius began to experience
difficulties. A man named Novatian who developed his own
philosophy concerning the worthiness of those who called
themselves Christian and was threatening the Church with schism
and heresy. Novatian convinced several bishops to join him and was
elected, by them, to be bishop of Rome. In response, Cornelius
assembled a synod of 60 bishops and reiterated the correct
teachings of the Church and excommunicated Novatian.

Soon after this action was taken a general of Decius renewed the
persecution of the Christians. Cornelius was captured and exiled to
Civitavecchia where he died around the year 252. The body of
Cornelius was buried in the cemetery of Callistus and a chapel was
later built over his relics in his honor.

Cyprian was born in Northern Africa and grew up in a wealthy non-
Christian household. He was converted to the Faith by the example
of his friends and began to strive to live a life pleasing to God and a
life forsaking the decadence of his upbringing. Cyprian made a
complete conversion of heart and while he was still preparing to
enter the Church, he was chosen by the people to become a priest.

After several years of priesthood, the bishop of Carthage died and
Cyprian was chosen as his successor. Cyprian resisted this position,
but in the end he accepted it. Cyprian served as bishop of Carthage
for many years, was exiled from his see for a while by the Christian
persecutions, but continued to guide his flock through letters and
other writings.

In addition to serving as bishop, God also used Cyprian to help battle
the Novatian heresy through his writings and example. Cyprian
attended various Church councils and continually advised his flock
through writing. Several years after the death of Cornelius, Cyprian
was arrested and sent into exile for his faith and was later beheaded.

QUOTE OF THE DAY

We always find that those who walked closest to Christ were those
who had to bear the greatest trials. -St. Teresa of Avila

TODAY IN HISTORY

258 Death of St. Cyprian
681 Ending of the 6th Ecumenical Council of Constantinople
1087 Death of St. Victor III, Pope

TODAY'S TIDBIT

The Novatian heresy, which these two martyrs fought against, was
started by Novatian who was the first anti-pope and denied the
power of the Church to absolve the sin of those who lapsed into
certain serious sins.

INTENTION FOR THE DAY

Please pray that all people may develop a deeper relationship with God.

CYPRIAN of Carthage

Also known as: Thaschus Caecilius Cyprianus
Memorial: 16 September in Western Church; 31 August in Eastern Church
Profile: Born to wealthy pagan parents. Taught rhetoric and literature. Adult convert in 246. Priest. Bishop of Carthage in 249. Writer. Latin Father of the Church. Exiled during the persecutions of Valerian. Friend of Saint Pontius. Involved in the great argument over whether apostates should be readmitted to the Church; Cyprian believed they should, but under stringent conditions. Martyr.
Born: c.200
Died: beheaded 14 September 258
Patronage: Algeria, North Africa
Prayers: Prayer for Prisoners and Correction Officers
Additional Information: Google Directory: Saint Cyprian
Google Directory: Works of Saint Cyprian
Translate: | | | |
Readings: You cannot have God for your Father if you do not have the Church for your mother.... God is one and Christ is one, and his Church is one; one is the faith, and one is the people cemented together by harmony into the strong unity of a body.... If we are the heirs of Christ, let us abide in the peace of Christ; if we are the sons of God, let us be lovers of peace.

Saint Cyprian, from The Unity of the Catholic Church
Whatever a man prefers to God, that he makes a god to himself.

Saint Cyprian
Let us remember one another in concord and unanimity. Let us on both sides of death always pray for one another. Let us relieve burdens and afflictions by mutual love, that if one of us, by the swiftness of divine condescension, shall go hence the first, our love may continue in the presence of the Lord, and our prayers for our brethren and sisters not cease in the presence of the Father's mercy.

Saint Cyprian from Letters, 253
On the morning of the 14th of September, a great crowd gathered at the Villa Sexti, in accordance with the order of the governor Galerius Maximus. That same day the governor commanded Bishop Cyprian to be brought before him for trial. After Cyprian was brought in, the governor asked him, "Are you Thascius Cyprian?"

The bishop replied, "Yes, I am."

The governor Galerius Maximus said, "You have set yourself up as an enemy of the gods of Rome and our religious practices. You have been discovered as the author and leader of these heinous crimes, and will consequently be held forth as an example for all those who have followed you in your crime. By your blood the law shall be confirmed." Next he read the sentence from a tablet. "It is decided that Cyprian should die by the sword."

Cyprian responded, "Thanks be to God!"

After the sentence was passed, a crowd of his fellow Christians said, "We should also be killed with him!" There arose an uproar among the Christians, and a great mob followed after him. Cyrprian was then brought out to the grounds of the Villa Sexti, where, taking off his outer cloak and kneeling on the ground, he fell before the Lord in prayer. He removed his dalmatic and gave it to the deacons, and then stood erect while waiting for the executioner. When the executioner arrived, Cyprian told his friends to give the man 25 gold pieces.

The most blessed martyr Cyprian suffered on the 14th of September under the emperors Valerian and Gallienus, in the reign of our true Lord Jesus Christ, to whom belong honor and glory for ever. Amen.

from the Acts of the Martyrdom of Saint Cyprian by Saint Pontius
You who are envious, let me tell you that however often you may seek for the opportunity of injuring him whom you hate, you will never be able to do him so much harm as you do harm to yourselves.

He whom you would punish through the malice of your envy, may probably escape, but you will never be able to fly from yourselves. Wherever you may be your adversary is with you, your sin rankles within. It must be a self-willed evil to persecute a person whom God has taken under the protection of His grace; it becomes an irremedial sin to hate a man whom God wishes to make happy.

Envy is as prolific as it is hurtful; it is the root of all evil, the source of endless disorder and misery, the cause of most sins that are committed. Envy gives birth to hatred and animosity. From it avarice is begotten, for it sees with an evil eye honors and emoluments heaped upon a stranger, and thinks that such honors should have been, by right, bestowed upon himself. From envy comes contempt of God, and of the salutary precepts of our Savior.

The envious man is cruel, proud, unfaithful, impatient, and quarrelsome; and, what is strange, when this vice gains the mastery, he is no longer master of himself, and he is unable to correct his many faults. If the bond of peace is broken, if the rights of fraternal charity are violated, if truth is altered or disguised, it is often envy that hurries him on to crime.

What happiness can such a man enjoy in this world? To be envious or jealous of another, because such a one is virtuous and happy, is to hate in him the graces and blessings God has showered down upon him.

Does he not punish himself when he sees the success and welfare of others? Does he not draw down upon himself tortures from which there is no respite? Are not his thoughts, his mind, constantly on the rack?

He pitilessly punishes himself, and, in his heart, performs the same cruel office which Divine Justice reserves for the chastisement of the greatest criminal.

Saint Cyprian