Lapsi

The names of the Christians, who had shown their apostasy by one of the above-mentioned methods, were entered on the court records. After these weak brethren had received their attestations and knew that their names were thus recorded, they felt themselves safe from further inquisition and persecution. The majority of the lapsi had indeed only obeyed the edict of Decius out of weakness: at heart they wished to remain Christians. Feeling secure against further persecution, they now wished to attend Christian worship again and to be readmitted into the communion of the Church, but this desire was contrary to the then existing penitential discipline. The lapsi of Carthage succeeded in winning over to their side certain Christians who had remained faithful, and had suffered torture and imprisonment. These confessors sent letters of recommendation in the name of the dead martyrs (libella pacis) to the bishop in favor of the renegades. On the strength of these "letters of peace", the lapsi desired immediate admittance into communion with the Church, and were actually admitted by some of the clergy inimically disposed to Cyprian. Similar difficulties arose at Rome, and St. Cyprian's Carthaginian opponents sought for support in the capital in their attack against their bishop. Cyprian, who had remained in constant communication with the Roman clergy during the vacancy of the Roman See after the martyrdom of Pope Fabian, decided that nothing should be done in the matter of reconciliation of the lapsi until the persecution should be over and he could return to Carthage. Only those apostates who showed that they were penitent, and had received a personal note (libellus pacis) from a confessor or a martyr, might obtain absolution and admission to communion with the Church and to the Holy Eucharist, if they were dangerously ill and at the point of death. At Rome, likewise, the principle was established that the apostates should not be given up, but that they should be exhorted to do penance, so that, in case of their being again cited before the pagan authorities, they might atone for their apostasy by steadfastly confessing the Faith. Furthermore, communion was not to be refused to those who were seriously ill, and wished to atone for their apostasy by penance.

The party opposed to Cyprian at Carthage did not accept the bishop's decision, and stirred up a schism. When, after the election of St. Cornelius to the Chair of Peter, the Roman priest Novatian set himself up at Rome as the antipope, he claimed to be the upholder of strict discipline, inasmuch as he refused unconditionally to readmit to communion with the Church any who had fallen away. He was the founder of Novatianism. Shortly after Cyprian's return to his episcopal city in the Spring of 251, synods were held in Rome and Africa, at which the affair of the lapsi was adjusted by common agreement. It was adopted as a principle that they should be encouraged to repent, and, under certain conditions and after adequate public penance (exomologesis), should be readmitted to communion. In fixing the duration of the penance, the bishops were to take under consideration the circumstances of the apostasy, e.g., whether the penitent had offered sacrifice at once or only after torture, whether he had led his family into apostasy or on the other hand had saved them therefrom, after obtaining for himself a certificate of having sacrificed. Those, who of their own accord had actually sacrificed (the sacrificati or thurificati), might be reconciled with the Church only at the point of death. The libellatici might, after a reasonable penance, be immediately readmitted. In view of the severe persecution then imminent, it was decided at a subsequent Carthaginian synod that all lapsi who had undergone public penance should be readmitted to full communion with the Church. Bishop Dionysius of Alexandria adopted the same attitude towards the lapsi as Pope Cornelius and the Italian bishops, and Cyprian and the African bishops. But in the East Novatian's rigid views at first found a more sympathetic reception. The united efforts of the supporters of Pope Cornelius succeeded in bringing the great majority of the Eastern bishops to recognize him as the rightful Roman pontiff, with which recognition the acceptance of the principles relative to the case of the lapsi was naturally united. A few groups of Christians in different parts of the empire shared the views of Novatian, and this enabled the latter to form a small schismatic community (see NOVATIANISM).

At the time of the great persecution of Diocletian, matters took the same course as under Decius. During this severe affliction which assailed the Church, many showed weakness and fell away, and, as before, performed acts of heathen worship, or tried by artifice to evade persecution. Some, with the collusion of the officials, sent their slaves to the pagan sacrifices instead of going themselves; others bribed pagans to assume their names and to performed the required sacrifices (Petrus Alexandrinus, "Liber de poenitentia" in Routh, "Reliquiae Sacr.", IV, 2nd ed., 22 sqq). In the Diocletian persecution appeared a new category of lapsi called the traditores: these were the Christians (mostly clerics) who, in obedience to an edict, gave up the sacred books to the authorities. The term traditores was given both to those who actually gave up the sacred books, and to those who merely delivered secular works in their stead. As on the previous occasion the lapsi in Rome, under the leadership of a certain Hericlius, tried forcibly to obtain readmission to communion with the Church without performing penance, but Popes Marcellus and Eusebius adhered strictly to the traditional penitential discipline. The confusion and disputes caused by this difference among the Roman Christians caused Maxentius to banish Marcellus and later Eusebius and Heraclius (cf. Inscriptions of Pope Damasus on Popes Marcellus and Eusebius in Ihm, "Damasi epigrammata", Leipzig, 1895, p. 51, n. 48; p. 25, n. 18). In Africa the unhappy Donatist schism arose from disputes about the lapsi, especially the traditores (see DONATISTS). Several synods of the fourth century drew up canons on the treatment of the lapsi, e.g., the Synod of Elvira in 306 (can. i-iv, xlvi), or Arles in 314 (can. xiii), of Ancyra in 314 (can. i-ix), and the General Council of Nice (can. xiii). Many of the decisions of these synods concerned only members of the clergy who had committed acts of apostasy in time of persecution.