Page 40 [40]
STEFAN FREUND
The amusement promised here is no longer a conversation in a secret place, but
the participation in a Christian community meal. And Donatus is no longer
expected to fear a “profane critic,” but to delight his friends with the sweet sound
of Christian songs. One could even ask to what extent the Eucharist is hinted at
here. The words “whatever is left of the day as the sun slopes toward evening”
(quicquid inclinante iam sole in uesperam dies superest) might recall the Lord’s
invitation by one of the two disciples at Emmaus: “it is toward evening, and
the day is far spent” (Vulg. Luc. 24,29: aduesperascit et inclinata est iam dies),
which is followed by the recognition of Jesus in breaking the bread."
At any rate, the final scene seems to imply that Donatus is no longer
restricted to a natural theology which finds God in the beauty of his creation.
Rather, in the end, he is shown approaching the community of the faithful.
SECOND PART: MySTAGOGY
As we have seen, Cyprian in Ad Donatum tries to make understandable
what happens in baptism. Therefore, a few things may seem quite strange.
The Christian key words baptizare, baptisma, and baptismus, which occur
176 times in Cyprian’s writings, are not used at all in this text. Furthermore,
only gradually do we learn that the text deals with baptism. Initially, Cyprian
says that he wants
to pass the day inconversation and by diligent discussions to train the understanding
of the heart in the divine precepts.
sermonibus diem ducere et studentibus fabulis in diuina praecepta conscientiam
pectoris erudire. (Donat. 1)
This leaves the subject open. The description of Cyprian’s baptismal
experience begins in chapter 3 quite unexpectedly. The text is very personal
and, as already mentioned, metaphorical. Cyprian, we learn, is in darkness,
an errant stranger, in rough sea. Therefore, he cannot believe
that divine mercy was promised for my salvation, so that anyone might be born
again and quickened unto a new life by the laver of the saving water, he might
put off what he had been before, and, although the structure of the body remained,
he might change himself in soul and mind. ‘How,’ I said, ‘is such a conversion
possible, that the innate which has grown hard in the corruption of natural
material or when acquired has become inveterate by the affliction of old age should
suddenly and swiftly be put aside? [...]’
Compare, however, Curt. 6,11,8: in uesperam inclinabat dies. Thus, the reference to Luke is
far from being unambiguous.
+ 38 +
Daréczi-Sepsi-Vassänyi_Initiation_155x240.indb 38 6 2020.06.15. 11:04:11