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CyYPRIAN’s AD DONATUM AS A MYSTAGOGIC PROTREPTICUS
From the heights, Donatus is shown the terrible reality: war, crime, and
violence prevail (chapter 6).'? Gladiator games make a spectacle of and incite
brutalization (chapter 7), and theatrical events demonstrate and promote
immorality (chapter 8). Immorality also dominates private life (chapter 9)
and jurisdiction (chapter 10). Indeed, the decline in moral standards and
the reversal of all values are particularly salient in these two realms of life.
Subsequently, in chapters 11, 12, and 13, Cyprian turns to things which pagans
wrongly assume to be goods: honours, power, and wealth. In reality, however,
the mighty and the rich, the author argues, are in permanent danger and
fear losing their positions and their possessions. In chapter 14, the following
conclusion is drawn: Only God provides tranquillity, safety, and everlasting
goods; he gives these for free, without requiring labour or effort. In chapter
15, Cyprian again addresses Donatus. Based on the arguments that he has
developed up to this point, Cyprian now gives a personal exhortation: Follow
God, listen to him, do not long for luxurious villas, but be yourself an eternal
house of God. In chapter 16, Cyprian brings his argumentation to an end.
He invites Donatus to take part in a modest but joyful and convivial Christian
meal. As usual, Donatus is asked to sing the psalms, as he has a melodious
voice. These are the basic outlines of the contents.
Let us take a closer look at the architecture of the work. Throughout the text,
Cyprian is the only speaker. Nevertheless, as initially mentioned, we observe
the framework of a dialogue: the locus amoenus and the refusal to use rhetoric
in chapters 1 and 2, the declared end of the speech and the transition to the
meal in chapter 16. But there are some more symmetrical elements. After
the introduction (chapters 1 and 2) and before the final scene (chapter 16),
we find two very personal passages which focus on subjective spirituality.
In chapters 3, 4, and 5, Cyprian describes his own baptismal experiences, and
in chapter 15 he gives individual pastoral advice to Donatus. Both passages
are significantly rich with metaphor, which illustrates a personal spiritual
status. Thus, for example, the faithful is compared to a soldier who is able to
withstand the enemy in chapter 5:
so that as one cleansed and pure it is seized by no stain of an attacking enemy
ut quis piatus et purus nulla incursantis inimici labe capiatur (Donat. 5),
and in chapter 15:
You, whom already the heavenly warfare has designated for the spiritual camp,
only keep uncorrupted and chastened in religious virtues.
For the evil world as a motif in Cyprian’s writings see Vincent Hunink, St Cyprian, a Christian
and Roman Gentleman, in H. Bakker — P. van Geest — H. van Loon (eds.), Cyprian of Carthage.
Studies in His Life, Language, and Thought, Leuven, Peeters, 2010, 29-41, esp. 39-40.
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