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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. + 35 + Daréczi-Sepsi-Vassänyi_Initiation_155x240.indb 35 6 2020.06.15. 11:04:10
