Migne Reading Room
PL 65 · cols. 311–323
Fulgentius of Ruspe, Letters
Letter II
excessus: ut dum, Deo adjuvante, illum superaverint gradum, in quo conjugalis infirmitas veniam postulat, celsiorem possint laudabiliter obtinere, in quo continentiae virtus palmam vitae melioris exspectat.
so that, when with God's help they have passed beyond that step on which conjugal weakness asks for pardon, they may laudably attain the higher one, on which the virtue of continence awaits the palm of the better life.
EPISTOLA II.
LETTER II.
AD GALLAM VIDUAM.
TO GALLA, A WIDOW.
De Consolatione super morte mariti, et de statu viduarum.
On consolation for the death of her husband, and on the state of widows.
Dominae vere illustri et in Christi timore venerabili filiae GALLAE FULGENTIUS, servorum Christi famulus, in Domino salutem.
To the truly illustrious lady and daughter venerable in the fear of Christ, GALLA, FULGENTIUS, servant of the servants of Christ, greeting in the Lord.
CAPUT PRIMUM. Consolatio Gallae de morte mariti juvenis. Laus mariti defuncti — 1. Ante menses aliquot diaconi mei ex urbe remeantis certa narratione comperi, non solum tui conjugis obitum, verum etiam sanctum propositi tui tramitem, in quo jam ambulas, illo deducente qui est via, veritas et vita (Joan. XIV, 6), qui fidelibus suis novit per momentaneam tristitiam donum sempiternae largiri laetitiae, et quos vult salubriter de terrenis ad coelestia, paternae benignitatis dispensatione, transferre.
CHAPTER I. Consolation of Galla on the death of her young husband. Praise of the departed husband. — 1. Some months ago I learned from the sure account of my deacon, returning from the City, not only of the death of your husband but also of the holy path of your resolve, on which you are already walking under the guidance of Him Who is the way, the truth and the life (John 14:6), Who knows how to bestow on His faithful, through a momentary sadness, the gift of everlasting joy, and to carry over whom He will, wholesomely, from earthly things to heavenly, by the dispensation of His fatherly kindness.
2. Neque enim frustra Dominus, cujus incomprehensibilia judicia et investigabiles vias apostolus praedicat Paulus (Rom. XI, 33), conjugem tuum religione sincera (al. sincere) fidelem, corde humilem, moribus mitem, operibus misericordem, conversatione penitus innocentem, aetate juvenem, de peregrinatione hujus vitae ad aeternam coelestis patriae celeriter transtulit mansionem, nisi ut, et illi gaudia aeterna conferret, et tibi facultatem melius vivendi concederet. Illi donavit ut corpore spoliatus sit cum Christo sine fine victurus; tibi donavit ut quae sunt Domini cogites et, secundum apostoli Pauli sermonem, sis sancta, et corpore et spiritu. Proinde sine dubitatione crede quod divinitus dicitur, et cum dilectione spera quod promittitur, ut possis bene facere quod jubetur.
2. For not in vain did the Lord, Whose incomprehensible judgements and unsearchable ways the apostle Paul proclaims (Rom. 11:33), swiftly carry your husband, faithful in sincere religion (al. sincerely), humble of heart, gentle in manners, merciful in works, wholly innocent in his way of life, young in age, from the pilgrimage of this life to the eternal dwelling of the heavenly fatherland, but that He might both confer eternal joys on him and grant you the opportunity of living better. To him He granted that, stripped of the body, he should live with Christ without end; to you He granted that you should think on the things of the Lord and, according to the word of the apostle Paul, be holy both in body and in spirit. Therefore believe without doubting what is said by God, and hope with love for what is promised, so that you may do well what is commanded.
CAP. II. Non debent Christiani de mortuis contristari, sicut caeteri qui spem non habent. Duplex tristitia. — 3. Primo igitur de mariti morte per apostolum Paulum quid debeas fideliter tenere cognosce; ait enim: Nolumus autem vos ignorare, fratres, de dormientibus, ut non contristemini, sicut et caeteri qui spem non habent. Si enim credimus quod Jesus mortuus est, et resurrexit, ita et Deus eos qui dormierunt per Jesum adducet cum eo (I Thess. IV, 13, 14). Si ergo verae fidei tenaces sumus, si de sermonibus Dei nihil ambigimus, si ad futuram vitam spe certissima tendimus, si digne Deum proximumque diligimus, si non ab hominibus inanem, sed a Deo veram gloriam Christiani nominis exspectamus, non debemus utique de fidelibus mortuis et, ut proprie dicam, de dormientibus nostris, aliquam, sicut infideles, habere tristitiam. Salubris etenim noxiaeque tristitiae debet in corde nostro manere discretio quae fit ut
CHAP. II. Christians ought not to be saddened over the dead, as the rest who have no hope. A twofold sadness. — 3. First, then, learn from the apostle Paul what you ought faithfully to hold about your husband's death; for he says: But we do not want you to be ignorant, brethren, about those who are asleep, so that you may not be saddened, as the rest also who have no hope. For if we believe that Jesus died and rose again, so too God will bring with Him, through Jesus, those who have fallen asleep (1 Thess. 4:13–14). If, then, we hold fast to the true faith, if we doubt nothing of the words of God, if we strive towards the life to come with most certain hope, if we love God and our neighbour worthily, if we look for the glory of the Christian name, not empty glory from men but true glory from God, we surely ought not to have any sadness, as unbelievers do, about the faithful dead, and, to speak properly, about our sleepers. For in our heart there ought to remain a discernment between wholesome and harmful sadness, which brings it about that
Editors' notes and page, col. 311
Footnotes
(a) ‹anchor: not visible in the page-foot images (the letter's salutation, col 311)› · call in col 311
Abest Fulgentius ab editis; legitur in ms. Corb.
"Fulgentius" is absent from the printed editions; it is read in the Corbie manuscript.
(printed under page 161)
(b) ‹anchor: ut corpore› · call in col 311
Ms. Corb., dissolutus.
The Corbie manuscript: dissolutus, "released" [for spoliatus, "stripped"]. [The print is faint here; the reading dissolutus is not certain.]
(printed under page 161)
(c) ‹anchor: quae sunt Domini› · call in col 311
Ita mss. Corb. et Victor., at editi habent cogites.
So the Corbie and Saint-Victor manuscripts; but the printed editions have cogites, "you may think". [The note is set as printed; it is split by the column break as co-|gites.]
(printed under page 161)
Page
- running head: 311 S. FULGENTII EPISCO… (right part cut off in the images)
- marginal letters: A primatur excessus; B peri, non solum; C conferret, et tibi; D tuus est, et resurrexit
- old-edition numerals: 151 after celsiorem; 152 after etenim
- other: the column's first letters primatur complete com-|primatur, set whole at the end of col 310.
- other: ignorare in the 1 Thess. quotation is partly blurred (ign… legible); completed from the visible letters and the spacing. The lines from Si ergo to tristitiam are soft but legible.
nec de amissione solatii temporalis concidat animus aeternis rebus deditus, et de his salubrem tristitiam sumat, in quibus se aut minus aliquid aut secus quam oportuit fecisse considerat. Propter quod Paulus utramque tristitiam non minus opere docet quam retributione discretam. Denique in una salutis proventum, in altera mortis positum demonstrat exitium dicens: Quae enim secundum Deum est tristitia poenitentiam in salutem stabilem operatur; saeculi autem tristitia mortem operatur (I Cor. VII, 10).
the mind devoted to eternal things does not collapse over the loss of a temporal comfort, and takes a wholesome sadness over those things in which it considers that it has done either something less than, or otherwise than, it ought. For which reason Paul teaches that the two sadnesses are distinguished no less by their working than by their requital. Indeed he shows that in the one lies the yield of salvation, in the other the ruin of death, saying: For the sadness that is according to God works repentance unto a steadfast salvation; but the sadness of the world works death (2 Cor. 7:10).
4. Ne igitur ultra fidei Christianae modum, indiscretam teneas de mariti morte tristitiam, nec amissum existimes, sed praemissum (al. promissum), nec ipsius juventutem putes immature praecisam, quam interminabili vides aeternitate firmatdm. Fideli quippe animae dicitur: Renovabatur sicut aquilae juvenius tua (Psal. CII, 5.
4. Do not, then, beyond the measure of the Christian faith, hold an undiscerning sadness over your husband's death; and do not think him lost, but sent on ahead (al. promised), nor think his youth cut off untimely, which you see made firm in an endless eternity. For to the faithful soul it is said: Your youth will be renewed like the eagle's (Ps. 102:5).
CAP. III. Fideles non aufert atra dies. Dies magnitudinis Christi, dies est extremi judicii. — 5. Absit autem ut infidelium consentientes erroribus, aestimemus aut dicamus qui illum juvenem Christianum
CHAP. III. The black day does not carry off the faithful. The day of Christ's greatness is the day of the last judgement. — 5. But far be it from us that, consenting to the errors of unbelievers, we should think or say of that young Christian man that
Abstulit, atra dies, et funere mersit acerbo. (VIRG. Aeneid. VI, 428.)
The black day carried him off, and plunged him in bitter death. (Virgil, Aeneid VI, 428.)
Illos namque atra dies aufert qui, secundum Joannis apostoli dictum, in tenebris sunt et in tenebris ambulant, et nesciunt ubi ambulant, quia tenebra obcaecaverunt oculus eorum (I. Joan. II, 11). Illos abstulit atra dies quos ipsa lux vera vehementer objurgans: Hoc est autem, inquit, judicium, quia lux in mundum venit, et dilexerunt homines magnis tenebras quam lucem; erant enim eorum mala opera (Joan. III, 19). Tales sunt qui sic vivunt, ut cum audierint vocem Filii Dei, non ad vitam, sed ad judicium suscitentur, dicente Domino: Quia veniet hora, quando omnes qui in monumentis sunt audient vocem ejus; et procedent qui bona fecerunt in resurrectionem vitae, qui vero mala egerunt, in resurrectionem judicii (Jsan. V, 28, 29). Et quia his nec brevis vita potest prodesse nec longa, consequenter de talibus in libro Sapientiae dicitur: Et si quidem longae vitae erunt, in nihilum computabuntur, et sine honore erit novissima senectus illorum. Et si celerius defuncti fuerint, non habebunt spem, nec in die magnitudinis allocutionem (Cap. III, 17).
For the black day carries off those who, according to the saying of the apostle John, are in darkness and walk in darkness, and do not know where they are walking, because the darkness has blinded their eyes (1 John 2:11). The black day has carried off those whom the true Light Himself sharply rebukes: And this, He says, is the judgement, that the light came into the world, and men loved darkness more than light; for their works were evil (John 3:19). Such are those who live in such a way that, when they hear the voice of the Son of God, they are raised not to life but to judgement, as the Lord says: For the hour will come when all who are in the tombs will hear His voice; and those who have done good will come forth to the resurrection of life, but those who have done evil, to the resurrection of judgement (John 5:28–29). And since neither a short life nor a long one can profit them, it is accordingly said of such in the book of Wisdom: And if they are of long life, they will be counted for nothing, and their last old age will be without honour. And if they have died quickly, they will have no hope, nor a word of comfort on the day of greatness (Wis. 3:17–18).
6. Quae est autem dies magnitudinis, nisi dies in qua non judicandus, sed judicaturus veniet Dominus? Nunc enim cum venit, ut pro nobis judicaretur, non fuit dies magnitudinis, sed minorationis, in qua minoratus est paulo minus ab angelis; tunc autem erit dies magnitudinis, quando, secundum Joannis attestationem, omnes mali abscondi cupient in cavernis montium, dicentes montibus et petris: Cadite super nos, et abscondite nos a conceptu Patris sedentis super thronum, et ab ira Agni, quoniam venit dies magnus irae illorum: et quis poterit stare (Apoc. VI, 16)? In hac die magnitudinis mali non habebunt allocutionem, sed increpationem; non enim audient: Venite, benedicti Patris mei percipite regnum quod vobis paratum
6. And what is the day of greatness, but the day on which the Lord will come not to be judged but to judge? For when He came the first time, to be judged for us, it was not the day of greatness but of lessening, on which He was made a little lower than the angels; but then will be the day of greatness, when, according to John's testimony, all the wicked will long to hide in the caves of the mountains, saying to the mountains and the rocks: Fall upon us, and hide us from the sight of the Father Who sits upon the throne, and from the wrath of the Lamb, for the great day of their wrath has come: and who will be able to stand? (Rev. 6:16–17). On this day of greatness the wicked will have no word of comfort, but rebuke; for they will not hear: Come, blessed of My Father, receive the kingdom which has been prepared for you
Editors' notes and page, col. 312
Footnotes
(d) ‹anchor: retributione› · call in col 312
Ita mss. Corb. et Victor, nec non Ant. Colon. vero et Basil. habent retributionem.
So the Corbie and Saint-Victor manuscripts, and also the Antwerp [edition]. The Cologne and Basel [editions], however, have retributionem, "recompense".
(printed under page 161)
Page
- running head: EPISCOPI RUSPENSIS 312
- marginal letters: A nec de amissione; B pe animae dicitur; C Tales sunt; D fuit dies magnitudinis
- old-edition numerals: (none)
- other: (Psal. CII, 5. lacks its closing parenthesis as printed. The Wisdom reference prints Cap. III, 17 (meaning Sap. III, 17–18).
- other: the reference for Quae enim secundum Deum ... is printed (1 Cor. VII, 10); the passage is 2 Cor. 7:10, which the English gives.
- other: the Virgil line and its reference (VIRG. Aeneid. VI, 428.) are printed centred as a separate line; set as one paragraph.
- other: the lines from Et si celerius to Venite are soft. minoratus est: the t is lost in worn type (the gap is visible), set est. conceptu is printed (misprint for conspectu, which the English renders), kept as printed. The section numeral 6 shows no stop; set 6.
- other: pa-|ratum split at the column break, set whole as paratum at the end of col 312 (unit rule).
- other: the italic gites. printed at the foot of the right column belongs to note (c) of col 311 (co-|gites), not to col 312.
est a constitutione mundi (Matth. XXV, 34), sed dicetur eis: Ite, maledicti, in ignem aeternum qui paratus est diabolo et angelis ejus (Matth. XXV, 41). Tales igitur, quantumlibet longaevi moriantur, acerbo funere demerguntur, et quamvis aetas eorum matura videatur in corpore, mortifera tamen mundi dilectio immaturae mentis acerbitatem retentat in corde.
from the foundation of the world (Matt. 25:34), but it will be said to them: Depart, you cursed, into the eternal fire which is prepared for the devil and his angels (Matt. 25:41). Such men, therefore, however long-lived they may be when they die, are sunk in an untimely death; and although their age may seem ripe in the body, the deadly love of the world nevertheless keeps the unripeness of an immature mind in the heart.
Cap. IV. Bonus Christianus, etsi juvenis, non mergitur funere acerbo. Non vita longa prodest, sed bona. — 7. Christianus autem qui in timore Dei vixerit, quacunque fuerit defunctus aetate corporis, non acerbo funere mergitur, sed †placitus Deo subnixus maturitate transfertur. Legimus namque in eodem Sapientiae libro: Quia senectus honorabilis est, non diuturna, neque numero annorum computata: cani sunt autem sensus hominis, et aetas senectutis, vita immaculata; quae placita Deo facta, dilecta est (Sap. IV, 8). Denique in subsequentibus bene viventem quemdam Deoque placitum ob hoc raptum celeriter dicit, ut nullam mutationem perferret malitiae saecularis, nec anima ejus aliqua foret fictione (al. fatigatione) decepta. Sic ergo dicitur: Raptus est, ne malitia mutaret illius intellectum, aut ne fictio deciperet animam illius: fascinatio autem (al. enim) nugacitatis obscurat bona, et instantia concupiscentiae transvertit sensum sine malitia; consummatus autem in brevi replevit tempora longa. Placita enim erat Deo anima illius: propter hoc properavit de media iniquitate illum educere (Ibid., 11, 12, 13, 14). His nempe verbis sancta Scriptura nos docet in hoc saeculo Christianis fidelibus non vitam longam prodesse, sed bonam; et ad cognoscendum, quantum possibile est, cujuslibet defuncti meritum, non quantum vixerit, sed qualiter quisque vixerit intuendum. Sicut enim vita mala, quanto magis fuerit temporaliter prolongata, tanto magis delinquentibus multiplicat poenam: sic vita bona, quamvis hic brevi tempore terminata, magnam sempiternamque conquirit bene viventibus gloriam. Vita igitur mala immaturos acerbosque senes demergit in tartarum, vita vero bona defunctos juvenes maturos perducit ad regnum.
Chapter IV. The good Christian, even if young, is not sunk in an untimely death. Not a long life profits, but a good one. — 7. But the Christian who has lived in the fear of God, at whatever bodily age he has died, is not sunk in an untimely death, but, pleasing to God and upheld by ripeness, is carried across. For we read in the same book of Wisdom: For venerable old age is not that of long time, nor reckoned by the number of years; but the understanding of a man is grey hair, and a spotless life is the age of old age; he who was made pleasing to God was beloved (Wis. 4:8). Then in what follows it says that a certain man who lived well and was pleasing to God was snatched away quickly for this reason, that he might suffer no change from the wickedness of the world, and that his soul might not be deceived by any pretence (another reading: weariness). So it is said: He was snatched away, lest wickedness should alter his understanding, or lest pretence should deceive his soul; for (another reading: for) the bewitching of trifling obscures good things, and the urging of desire perverts the mind that is without malice; being made perfect in a short time, he fulfilled long times. For his soul was pleasing to God; therefore He hastened to bring him out of the midst of iniquity (ibid. 4:11, 12, 13, 14). By these words, surely, Holy Scripture teaches us that in this world it is not a long life that profits faithful Christians, but a good one; and that, to know as far as is possible the merit of anyone who has died, we must look not at how long each has lived, but at how he has lived. For just as a bad life, the more it has been prolonged in time, the more it multiplies punishment for those who sin, so a good life, although ended here in a short time, wins great and everlasting glory for those who live well. A bad life therefore plunges unripe and untimely old men into Tartarus, but a good life leads the young who have died, ripe, to the kingdom.
Cap. v. Vidua debet esse sollicita ut sancta sit et corpore et spiritu. Sancta sunt Christianorum conjugia. — 8. Non ergo sis tristis, quod te ille praecesserit diebus paucis, sed esto sollicita, et sic viam mortalis hujus vitae perage, ut ad aeternam vitam valeas pervenire. Proinde apostolici te oportet indesinenter meminisse sermonis, quo ait: Mulier innupta et virgo sollicita est quae sunt Domini, ut sit sancta et corpore et spiritu (I Cor. VII, 34). Innuptam hic viduam dicit, non quia omnino non nupserit, sed quia viro mortuo soluta fuerit vinculo nuptiali. De qua alio loco dicit: Si autem mortuus fuerit vir ejus, soluta est a lege viri (Rom. VII, 2). Hanc ergo sanctam jubet esse, et corpore, et spiritu. Quid autem aliud est corpore et spiritu sanctam esse, nisi quod sanctum est, et in opere, et in cogitatione servare? Etenim
Chapter V. A widow ought to be careful to be holy both in body and in spirit. The marriages of Christians are holy. — 8. Do not, then, be sad that he has gone before you by a few days, but be careful, and so travel the road of this mortal life that you may be able to come to eternal life. Accordingly you ought unceasingly to remember the Apostle's saying, in which he says: The unmarried woman and the virgin is careful for the things of the Lord, that she may be holy both in body and in spirit (1 Cor. 7:34). Here he calls the widow unmarried, not because she has never married at all, but because, her husband being dead, she has been loosed from the marriage bond. Of her he says in another place: But if her husband be dead, she is loosed from the law of her husband (Rom. 7:2). This woman, then, he bids be holy both in body and in spirit. And what else is it to be holy in body and in spirit than to keep what is holy both in deed and in thought? For indeed
Editors' notes and page, col. 313
Footnotes
(none; the footnote (a) printed under the left column of page 162 belongs to the call after ‹vincta› in col 314 and is filed in n314)
Page
- running head: 313 EPISTOLA I[I ...] (right part of head cut off in the image)
- marginal letters: A ‹ratum est a constitutione mundi›; B ‹que numero annorum computata›; C ‹longam prodesse, sed bonam›; D ‹hujus vitae perage›
- old-edition numerals: 153 after ‹in corpore,›
quae mundi sunt illa cogitare permittitur quae corporali vincta connubio detinetur, eodem Apostolo dicente: Quae autem nupta est, cogitat quae sunt mundi, quomodo placeat viro (I Cor. VII, 34). Illic est ergo mundanae cogitationis †culturanda necessitas, ubi mortalis caro moriturae carnaliter nubit. Et quia illos ipsa carnis necessitas durioribus vinculis tenet innexos, propter hoc de illis Apostolus dicit: Tribulationem autem carnis habebunt hujusmodi (Ibid., 28). Mulier ergo innupta, id est vidua, cui praecipitur ut sit sancta, et corpore et spiritu, sicut corpore †destitit (al. desiit) marito servire, sic non debet †ultra carnalia cogitare.
she who is held bound in bodily wedlock is permitted to think of the things that are of the world, as the same Apostle says: But she that is married thinks of the things that are of the world, how she may please her husband (1 Cor. 7:34). There, then, is the necessity of attending to worldly thought, where mortal flesh marries flesh that will die, after the manner of the flesh. And because the very necessity of the flesh holds them entwined in harder bonds, the Apostle says of them on this account: Yet such shall have tribulation of the flesh (ibid. 7:28). The unmarried woman, then, that is, the widow, who is commanded to be holy both in body and in spirit, as she has ceased (another reading: has stopped) to serve a husband in body, so ought she no longer to think of the things of the flesh.
9. Sancta quidem sunt Christianorum conjugia, quia et conjugalis castitas custoditur in corpore, et puritas fidei servatur in corde. Nam et apostolica dicit auctoritas: Honorabile connubium in omnibus, et thorus immaculatus (Hebr. XIII, 4). Non est ergo connubium ex colluvione peccati, sed ex institutione Dei: et in eo quod sibi conjuges invicem carnis debitum reddunt, in quantum id modeste faciunt, Christi praecepta custodiunt, quia nullatenus a conjugali caritate et castitate discedunt. Exsecratur autem adulterinos concubitus castitas conjugalis, et, honestatis ac verecundiae tenax, ab una unus, et ab uno una expetit, quod uterque se uni tantum legitime debere cognoscit. Illic quidem carnis debitum redditur viro: conjugalis autem castitas magis debetur Christo quam viro, quia et corpus tunc vere castum est, quod fornicatione carnali non polluitur, quando spiritalis integritas Christi timore ac dilectione servatur.
9. Holy indeed are the marriages of Christians, because both conjugal chastity is guarded in the body and the purity of faith is kept in the heart. For the apostolic authority also says: Marriage is honourable in all, and the bed undefiled (Heb. 13:4). Marriage, then, does not come from the filth of sin, but from the institution of God; and in rendering to each other the debt of the flesh, so far as they do it with restraint, spouses keep the commandments of Christ, because they in no way depart from conjugal charity and chastity. Conjugal chastity, however, abhors adulterous unions, and, holding fast to honour and modesty, the one man asks of the one woman, and the one woman of the one man, what each knows that he owes lawfully to one alone. There indeed the debt of the flesh is rendered to the husband; but conjugal chastity is owed to Christ more than to the husband, because the body too is truly chaste, not being polluted by carnal fornication, when spiritual integrity is kept by the fear and love of Christ.
Cap. vi. Innupta in †meliori gradu est quam nupta. — 10. Attamen a muliere nupta mulier innupta et virgo non parva gradus dignitate discernitur, quandoquidem nupta cogitationibus mundanis tenetur obstricta, mulier autem innupta et virgo carnalibus tribulationibus non subjicitur, quia carnalis matrimonii vinculo non tenetur. Ibi (al. ubi) certior est corporalis atque spiritalis continentiae libertas, quia nulla est ex conjugali servitute necessitas. Utrumque igitur (al. enim) donum Dei est, et conjugalis pudicitia, et continentia vidualis: Unusquisque enim proprium habet donum a Deo (al. ex Deo, I Cor. VII, 7); et illud quidem, quantum in se est, laudabile, quia bonum; hoc autem laudabilius, quia melius. Conjugali namque servitute turpitudo vincitur fornicationis; viduali vero libertate crescit dignitas castitatis. Illic fides consulit infirmitati, ne cadat in vitium; hic se fidelis animus ad virtutis extendit augmentum. De conjugatis enim dicitur: Propter fornicationes (al. fornicationem) autem unusquisque suam uxorem habeat, et unaquaeque suum virum habeat (I Cor. VII, 2). De vidua vero dicitur: Beatior autem erit si sic permanserit (Ibid., 40). Beata ergo quae illicitum concubitum, turpitudinis horrore, non appetit; sed beatior quae licitum, majore puritatis amore contemnit. Beata quae alligata viro sic vivit, ut soli viro carnis
Chapter VI. The unmarried woman is in a better rank than the married. — 10. And yet the unmarried woman and the virgin is distinguished from the married woman by no small dignity of rank, since the married woman is held bound by worldly thoughts, whereas the unmarried woman and the virgin is not subject to the tribulations of the flesh, because she is not held by the bond of carnal marriage. There (another reading: where) the freedom of bodily and spiritual continence is surer, because there is no constraint from conjugal servitude. Both, therefore (another reading: for), are a gift of God, both conjugal modesty and widowly continence: For every one has his proper gift from God (another reading: of God; 1 Cor. 7:7); and the former indeed, so far as in it lies, is praiseworthy, because it is good; but the latter is more praiseworthy, because it is better. For by conjugal servitude the shamefulness of fornication is overcome; but by widowly freedom the dignity of chastity grows. There faith provides for weakness, lest it fall into vice; here the faithful soul stretches itself out to the increase of virtue. For of the married it is said: But because of fornications (another reading: fornication) let every man have his own wife, and let every woman have her own husband (1 Cor. 7:2). But of the widow it is said: But she shall be more blessed if she so remain (ibid. 7:40). Blessed, then, is she who does not desire an unlawful union, in horror of shamefulness; but more blessed is she who, out of a greater love of purity, despises a lawful one. Blessed is she who, bound to a husband, so lives that she renders to her husband alone the debt of
Editors' notes and page, col. 314
Footnotes
(a) ‹anchor: vincta› · call in col 314
Mss. Corb. et Victor., juncta.
The Corbie and Saint-Victor manuscripts: juncta, "joined".
(printed under page 162, at the foot of the left column)
Page
- running head: EPISTOLA II. 314 (left part of head cut off in the image)
- marginal letters: A ‹quae mundi sunt illa›; B ‹et puritas fidei servatur›; C ‹vatur.›; D ‹namque servitute turpitudo›
- old-edition numerals: 154 after ‹in corde.›
suae debitum reddat; sed beatior quae soluta sic permanet †innupta, ne debeat.
her flesh; but more blessed is she who, set free, so remains unmarried that she owes [it] to none.
Cap. vii. Consolatio viduae. — 11. Proinde in eo quod ex conjugata facta es vidua, donum Dei auctum tibi magis existima, non ablatum: neque enim te deseruit, qui tibi sequendam viam vitae melioris ostendit. Gradibus te voluit Dominus ad meliora conscendere, ut primitus (al. prius) conjugata cum uno viro fideliter viveres, quo postmodum sine difficultate absque viro vidua permaneres. Ad hoc igitur animum tuum divina gratia conjugali castitate nutrivit, ut quae didiceras illo uno vivente alterum non quaerere, disceres ab omni viro vidua continere. Noli ergo negligere gratiam quae in te est: et tu enim nosti quanto melius sit jugiter a concubitu continere, quam vel pro conjugali necessitate concumbere. Maritus qui tibi datus fuerat ad tempus, discessit in tempore: datus enim tibi fuerat, non ad patriae beatitudinem, sed ad itineris consolationem.
Chapter VII. The consolation of the widow. — 11. Therefore, in that from a wife you have been made a widow, consider rather that the gift of God has been increased for you, not taken away; for He has not forsaken you who has shown you the road of a better life to follow. The Lord willed you to climb by steps to better things, so that first (another reading: before) as a wife you should live faithfully with one husband, in order that afterwards you might remain a widow without a husband and without difficulty. For this, then, divine grace nourished your soul with conjugal chastity, that you who had learned, while that one man lived, not to seek another, might learn as a widow to abstain from every man. Do not, then, neglect the grace that is in you; for you too know how much better it is to abstain from union continually than to lie together even for the necessity of marriage. The husband who had been given you for a time has departed in time; for he had been given you, not for the blessedness of the homeland, but for consolation on the journey.
12. Alia quippe sunt Dei dona, quae Deus ita suis largitur fidelibus in praesenti tempore, ut eorum usus in hac tantum vita necessarius habeatur, quo futurae vitae meritum comparetur; sicut est credulitas rectam fidem tenens, et operatio justitiam misericordiamque custodiens: ut fides recta non deseratur caritatis auxilio, quae in operatione cognoscitur: propter quod Apostolus eam fidem probat quae per dilectionem operatur (Galat. v, 6).
12. For there are some gifts of God which God so bestows on His faithful in the present time that their use is held necessary only in this life, so that by it the merit of the future life may be obtained: such as belief that holds the right faith, and works that keep justice and mercy; so that right faith is not left without the help of charity, which is known in works; for which reason the Apostle approves that faith which works by love (Gal. 5:6).
Cap. viii. Fides et operatio misericors in hac vita necessaria sunt, in patria non erunt. — 13. Recta igitur fides et misericors operatio post hanc vitam desinent, cum per speciem videbitur, quod nunc cum creditur non videtur; nec inter beatos erit aliquis miser, cui misericordia praerogetur. Haec autem duo, id est fides et operatio, ita post hujus vitae finem non sunt necessaria, ut ante finem non sint ullatenus deserenda. Quisquis enim ante finem vitae praesentis a fide recta sive bona operatione discesserit, etiamsi in his antea strenue vigilanterque cucurrerit, pro eo quod ab itinere recto desistit, perdit meritum totius itineris quod cucurrit.
Chapter VIII. Faith and merciful works are necessary in this life; in the homeland they will not be. — 13. Right faith, therefore, and merciful works will cease after this life, when what is not seen now while it is believed will be seen by sight; nor among the blessed will there be anyone wretched, to whom mercy might be shown. Yet these two, that is, faith and works, while they are not necessary after the end of this life, are in no way to be abandoned before the end. For whoever, before the end of the present life, departs from right faith or from good works, even if before this he has run in them vigorously and watchfully, loses the merit of the whole journey he has run, because he leaves the right road.
14. Item sunt alia quae sic hominibus in hoc tempore pietas divina largitur, ut non solum in hac vita cum hominibus debeant manere continua, verum etiam crescant in retributione divina: sicut est peccatorum mundatio, veritatis agnitio, Dei proximique dilectio. Haec enim si quis in hoc tempore perseveranter in se custodierit, et divino munere proficiendo augere curaverit inchoata, in futuro habebit aeterna †secura perfectione mansura. Tunc enim perfecta mundatio perfectam cognitionem veritatis accipiet, et perfecta cognitio nihil in nobis perfectae caritatis (al. caritati) deesse permittet.
14. Again, there are other things which the divine goodness so bestows on men in this time that they ought not only to remain continually with men in this life, but also to grow in the divine recompense: such as the cleansing of sins, the knowledge of the truth, the love of God and of neighbour. For if anyone in this time keeps these perseveringly in himself, and by the gift of God takes care to increase by progress what has been begun, in the future he will have them as eternal, abiding in secure perfection. For then perfect cleansing will receive perfect knowledge of the truth, and perfect knowledge will allow nothing of perfect charity (another reading: to charity) to be lacking in us.
Cap. ix. Aliqua temporaliter et dantur et auferuntur a Deo. Exemplum Job. Dives et Lazarus, hic beatus, ille miser. — 15. Alia vero sunt quae sic a Deo temporaliter donantur (al. dantur), ut temporaliter
Chapter IX. Some things are both given and taken away by God in time. The example of Job. The rich man and Lazarus: the one blessed, the other wretched. — 15. But there are other things which are so granted (another reading: given) by God in time that in time
Editors' notes and page, col. 315
Footnotes
(a) ‹anchor: not visible in the page-foot images› · call in col 315
Ita mss. Corb. et Ant. Colon. vero, rectam vitam, Basil., rectum viam.
So the Corbie manuscript and the Antwerp [edition]. The Cologne [edition], however, has "right life"; the Basel, rectum viam [as printed].
(printed under page 163)
(b) ‹anchor: cum hominibus debeant› · call in col 315
Ita mss. Corb. et Vict. Basil. vero, maneant.
So the Corbie and Saint-Victor manuscripts. The Basel [edition], however, has maneant, "[that they] remain".
(printed under page 163)
Page
- running head: 315 S. FULGENTII EPISCOPI [...] (right part of head cut off in the image)
- marginal letters: A ‹suae debitum reddat›; B ‹vel pro conjugali necessitate›; C ‹sinent, cum per speciem›; D ‹dilectio. Haec enim›
- old-edition numerals: 155 after ‹credulitas rectam›
auferantur: sicut est copulatio conjugum, procreatio filiorum, abundantia divitiarum, incolumitas corporum, et si quae sunt similia; quae per se nec miseros homines possunt facere, nec beatos. Ideo haec et bonis et malis a Domino dantur, et nonnunquam bonis malisque divinitus auferuntur.
they are taken away: such as the joining of spouses, the begetting of children, an abundance of riches, the soundness of bodies, and whatever things are like these; which of themselves can make men neither wretched nor blessed. Therefore these things are given by the Lord both to the good and to the wicked, and are sometimes taken away by God from the good and the wicked.
16. Beatus fuit Job cum in divitiis juste viveret; sed beatior cum in paupertate justior exstitisset. Beatus fuit cum decem circumdaretur filiis, sed beatior cum una cunctorum simul orbitate percussus, in Dei dilectione permansit immobilis. Beatus etiam fuit in corporis sospitate, sed beatior est factus in vulnere. Beatior etiam in acervo squaloribus pleno quam in palatio marmoribus adornato
16. Job was blessed when he lived justly in riches; but more blessed when in poverty he had shown himself more just. He was blessed when he was surrounded by ten children, but more blessed when, struck by the bereavement of them all together at once, he remained unmoved in the love of God. He was blessed too in the health of his body, but he was made more blessed in his wound. More blessed too on a heap full of filth than in a palace adorned with marble.
17. Attende etiam duos, unum in divitiis et sanitate miserum, alterum in egestate et vulnere multum beatum. Dives ille qui induebatur purpura et bysso, et epulabatur quotidie splendide (Luc. XVI, 19), quam inanis fuit in illis epulis, quam pauper in multitudine divitiarum, quam nudus in pulchritudine vestium, quam infirmus in sanitate corporis, quam famelicus in saturitate ventris, quam miser in gaudiis, quam desolatus inter amicorum colloquia, quam dejectus inter obsequia servulorum! Attende quoque Lazarum in paupertate divitem, in miseria beatum, in infelicitate felicem, in vulneribus sanum, et quidem sine domo, sed non sine domino; sine veste, sed non sine fide; sine bona valetudine corporis, sed non sine robore caritatis; sine cibo, sed non sine Christo; canibus expositum, sed socium angelorum: qui non accipiebat de micis quae cadebant de mensa divitis, sed coelestem (al. coelestium) panem visceribus ructabat internis.
17. Consider also the two men, the one wretched in riches and health, the other greatly blessed in want and wounds. That rich man who was clothed in purple and fine linen, and feasted sumptuously every day (Luke 16:19), how empty he was in those feasts, how poor in a multitude of riches, how naked in the beauty of his garments, how sick in the health of his body, how hungry in the fullness of his belly, how wretched in his joys, how desolate amid the conversation of friends, how cast down amid the services of his slaves! Consider too Lazarus, rich in poverty, blessed in misery, happy in unhappiness, sound in his wounds; without a home indeed, but not without the Lord; without clothing, but not without faith; without bodily health, but not without the strength of charity; without food, but not without Christ; exposed to the dogs, but the companion of angels: who did not receive of the crumbs that fell from the rich man's table, but belched forth from his inmost parts the heavenly bread (another reading: the bread of heavenly things).
Cap. x. Bona temporalia, et bene, et male habentur; pariter et contemnuntur. — 18. Haec sunt igitur quae nonnunquam bene habentur, nonnunquam male; nonnunquam bene contemnentur, nonnunquam male. Bene quippe habentur, cum in eorum usu timor Dei servatur; bene autem contemnuntur, cum in eorum contemptu a summo Deo gloria, non ab hominibus, quaeritur.
Chapter X. Temporal goods are possessed both well and badly; and likewise despised. — 18. These, then, are the things which are sometimes possessed well, sometimes badly; sometimes will be despised well, sometimes badly. For they are possessed well when the fear of God is kept in their use; and they are despised well when in despising them glory is sought from the most high God, not from men.
19. Tales sunt etiam nuptiae, quae et bene suscipi possunt, et bene contemni. Quam bene nuptiarum opus in castitate conjugali Susanna servavit! quam melius in continentia viduali Judith atque Anna contempsit! quam optime in integritate virginali Maria nescivit!
19. Such too is marriage, which can both be well undertaken and well despised. How well Susanna kept the work of marriage in conjugal chastity! How much better Judith and Anna despised it in widowly continence! How excellently Mary knew it not in virginal integrity!
20. Non est igitur inter praecipua Dei dona conjugium aestimandum, licet non negetur donum esse divinum; nec est dicendum beatitudinis munus, quod cum bono possit proposito teneri, potest etiam proposito meliore contemni. Nam si hoc inter praecipua Dei dona aestimari oporteret, non ore Salvatoris nostri laudarentur, qui se ipsos castraverunt propter regnum coelorum (Matth. XIX, 12), nec pro se patrem, matrem, fratres, sorores, uxorem, filios, agros, relinqui Salvator ipse cum centupla retributionis et vitae
20. Marriage, therefore, is not to be reckoned among the chief gifts of God, although it is not denied to be a divine gift; nor is that to be called a gift of blessedness which, though it can be held with a good purpose, can also be despised with a better purpose. For if it ought to be reckoned among the chief gifts of God, those who have made themselves eunuchs for the kingdom of heaven (Matt. 19:12) would not be praised by the mouth of our Saviour; nor would the Saviour Himself command that father, mother, brothers, sisters, wife, children, lands be left for His sake, with the promise of a hundredfold recompense and of eternal life,
Editors' notes and page, col. 316
Footnotes
(c) ‹anchor: sanum, et quidem› · call in col 316
Ms. Corb., Equidem.
The Corbie manuscript: Equidem, "Indeed".
(printed under page 163)
Page
- running head: [S. FULGENTII] EPISCOPI RUSPENSIS 316
- marginal letters: A ‹auferantur: sicut est›; B ‹tate miserum, alterum›; C ‹qui non accipiebat›; D ‹ria nescivit!›
- old-edition numerals: 156 after ‹sine› (before "bona valetudine")
aeternae promissione juberet, dicens: Omnis qui reliquerit domum, vel fratres, aut sorores, aut patrem, aut matrem, aut uxorem, aut filios, aut agros propter nomen meum, centuplum accipiet, et vitam aeternam possidebit (Matth. XIX, 29). Hoc autem dicens Christus non divortium fieri jussit, sed justa discretione, quamvis Dei munera, tamen temporalia aeternis, caduca permanentibus, parva magnis, a suis fidelibus postponenda monstravit. Non damnat bona, sed plus laudat meliora; illa non odit, sed ista plus diligit. Illorum enim sive adeptio, sive amissio, non est retributio fidei, sed probatio.
saying: Every one that has left house, or brothers, or sisters, or father, or mother, or wife, or children, or lands for My name's sake, shall receive a hundredfold, and shall possess life everlasting (Matt. 19:29). But in saying this Christ did not command that divorce be made; rather, with just discernment, He showed that temporal things, though gifts of God, are to be placed by His faithful after eternal things, the perishing after the abiding, the small after the great. He does not condemn good things, but praises better things more; He does not hate the former, but loves the latter more. For the gaining or the loss of the former is not the reward of faith, but its testing.
Cap. xi. Fides non temporalibus, sed aeternis debet esse intenta. Vidua ne sit cogitationibus mundanis implicita. Ornatus et habitus viduarum. — 21. Fides autem nostra non temporalibus, sed aeternis esse debet intenta. Propter quod Vas electionis, ad tolerantiam nos praesentis tribulationis exhortans, praecipit ut a contemplatione temporalium rerum cordis nostri penitus avertamus obtutum, dicens: Id enim quod in praesenti est momentaneum et leve tribulationis nostrae supra modum in sublimitate aeternum (al. aeternae) gloriae pondus operatur in nobis, non contemplantibus nobis quae videntur, sed quae non videntur. Quae enim videntur temporalia sunt, quae autem non videntur, aeterna sunt (II Cor. IV, 17, 18).
Chapter XI. Faith ought to be intent not on temporal things but on eternal. The widow is not to be entangled in worldly thoughts. The adornment and dress of widows. — 21. Our faith, then, ought to be intent not on temporal things but on eternal. For this reason the Vessel of election, exhorting us to the endurance of present tribulation, commands that we turn the gaze of our heart wholly away from the contemplation of temporal things, saying: For that which is at present momentary and light of our tribulation works in us above measure, in loftiness, an eternal (another reading: of eternal) weight of glory, while we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal (2 Cor. 4:17, 18).
22. Ambula igitur, sicut scriptum est, de virtute in virtutem (Psal. LXXXIII, 8), et animus tuus ab intentione temporalium ad contemplationem transeat aeternorum, transiensque a virtute conjugalis pudicitiae ad potiorem virtutem continentiae vidualis, non minore continentia cordis praedita debes esse quam corporis, et post obitum temporalis mariti omnes in corde tuo reliquiae debent mundanae cogitationis exstingui.
22. Walk, then, as it is written, from virtue to virtue (Ps. 83:8), and let your mind pass from attention to temporal things to the contemplation of eternal ones; and passing from the virtue of conjugal modesty to the stronger virtue of widowly continence, you ought to be endowed with no less continence of heart than of body, and after the death of your temporal husband all the remnants of worldly thought ought to be extinguished in your heart.
23. Cur enim vidua Christiana gerat animum vinculo cujusquam mundanae cogitationis innexum, quae, mortuo viro, mundum debet aestimare commortuum? Causa igitur mundanae cogitationis desistente, debet ipsa quoque cogitatio mundana cessare: et sicut antea corporaliter ornabaris viro, qui delectaretur specie corporis, ita nunc spiritaliter ornanda es Christo, qui solam in te quaerit pulchritudinem mentis.
23. For why should a Christian widow bear a mind bound by the chain of any worldly thought, when, her husband being dead, she ought to reckon the world dead along with him? When the cause of worldly thought ceases, then, worldly thought itself ought to cease too; and as before you were adorned in body for a husband, who took delight in the beauty of the body, so now you are to be adorned in spirit for Christ, who seeks in you only the beauty of the mind.
24. Attende quid beatus Petrus etiam conjugatis mulieribus mandet, quibus exterioris habitus interdicit ornatum, haec loquens: Mulieres subditae sint viris suis, ut si qui non credunt verbo Dei, per uxorum suarum conversationem, sine verbo lucrificentur, considerantes vestram in timore castam conversationem; qua insit non extrinsecus capillorum implicatio, aut auri circumpositio, aut in habitu vestimentorum ornatus, sed ille absconditus cordis homo in incorruptibilitate quieti et modesti spiritus, qui est ante Deum locuples (I Petr. III, 1, 2, 3, 4). Hoc praeceptum beatus apostolus sanctarum mulierum firmavit exemplo, dicens:
24. Consider what blessed Peter commands even to married women, whom he forbids the adornment of outward dress, saying: Let women be subject to their husbands, that if any believe not the word of God, they may be won without the word by the conduct of their wives, considering your chaste conduct in fear; in which let there be not the outward plaiting of hair, or the putting on of gold, or the adornment of the wearing of garments, but that hidden man of the heart, in the incorruptibility of a quiet and modest spirit, which is rich before God (1 Pet. 3:1, 2, 3, 4). This precept the blessed apostle confirmed by the example of holy women, saying:
Editors' notes and page, col. 317
Footnotes
(a) ‹anchor: qua insit non› · call in col 317
Sic Colon. et Basil.; ms. Corb. vero habet qua sit, non, etc. Antuerp. vero, quarum non sit, et juxta Graecum Apostoli textum, ὧν ἔστω οὐχ ὁ ἔξωθεν.
So the Cologne and Basel [editions]; the Corbie manuscript, however, has "in which there is not", etc. The Antwerp [edition], however, has "whose [adornment] is not", in line with the Greek text of the Apostle, "whose [adornment], let it not be the outward".
(printed under page 164)
(b) ‹anchor: not visible in the page-foot images› · call in col 317
Ita mss. Vict. et Basil.; at Colon. et Ant., non sunt monilibus comendae.
So the Saint-Victor manuscripts and the Basel [edition]; but the Cologne and Antwerp [editions] have "they are not to be adorned with necklaces" [comendae as printed].
(printed under page 164)
Page
- running head: 317 EPISTOLA [II ...] (right part of head cut off in the image)
- marginal letters: A ‹aeternae promissione juberet›; B ‹intenta. Propter quod›; C ‹continentia cordis praedita›; D ‹ris suis, ut si qui›
- old-edition numerals: 157 after ‹corporaliter›
Sic enim et aliquando mulieres sanctae, quae sperabant in Deum, ornabant se, subjectae viris suis (Ibid., 5).
For so also of old the holy women who hoped in God adorned themselves, being subject to their husbands (ibid. 3:5).
Cap. xii. Sanctae mulieres non monilibus, sed moribus sunt ornatae. Officium viduae adhaerere Deo, et instare orationibus. — 25. Si ergo sanctae mulieres, etiam conjugatae, non sunt monilibus commendandae, sed moribus, et magis humilitate debent ornari quam veste, qualis debet esse viduae habitus et incessus, quae non homini viro cupit placere, sed Christo? quae necessitate corporalis absoluta connubii, spiritalia tantum debet ornamenta sectari? Habitus ergo tuus talis sit, qui non ad lasciviam excitet, sed ad continentiam provocet; qui non illiciat ad libidinem, sed compungat ad timorem; qui non accendat carnis concupiscentiam, sed exstinguat; qui non †illiciat ad concubitum, sed excitet ad profectum; ex quo cordis compunctio, non carnis libido nascatur; unde Filio Dei placeas, unde te vere castam obtutui (al. obtutu) sponsi coelestis ostendas. Ille enim sponsus carnem tuam maceratam vult videre, non nitidam, animae connubio utitur, nec carnis, sed animae pulchritudine delectatur. Quocirca castigatione corporis acquire pulchritudinem cordis: vilibus caro tegatur operimentis, et pretiosis anima vestibus induatur; nec quaeras ut placeas oculis hominum, sed ut Christi non offendas aspectum. Ille in te quod diligit videat, quod dedit inveniat, quo delectatur agnoscat. Concupivit enim rex speciem tuam: sed omnis gloria filiae regis intrinsecus (Psal. XLIV, 12, 14).
Chapter XII. Holy women are adorned not with necklaces but with good conduct. The duty of the widow is to cleave to God and to persevere in prayers. — 25. If, then, holy women, even married ones, are to be commended not by necklaces but by conduct, and ought to be adorned with humility rather than with clothing, what ought to be the dress and bearing of a widow, who desires to please not a human husband but Christ? who, set free from the necessity of bodily wedlock, ought to pursue spiritual ornaments alone? Let your dress, then, be such as does not stir to wantonness but calls to continence; does not entice to lust but pricks to fear; does not kindle the desire of the flesh but extinguishes it; does not entice to intercourse but rouses to progress; from which compunction of heart, not lust of the flesh, may be born; by which you may please the Son of God, by which you may show yourself truly chaste to the gaze (another reading: by the gaze) of the heavenly Bridegroom. For that Bridegroom wills to see your flesh worn down, not sleek; He enjoys a marriage with the soul, and delights not in the beauty of the flesh but in that of the soul. Wherefore acquire beauty of heart by chastisement of the body: let the flesh be covered with cheap coverings, and let the soul be clothed with precious garments; and do not seek to please the eyes of men, but not to offend the sight of Christ. Let Him see in you what He loves, find what He has given, recognize what He delights in. For the king has desired your beauty: but all the glory of the king's daughter is within (Ps. 44:12, 14).
26. Transiit tempus amplectendi, nunc tempus est longe fieri ab amplexu. Adhaereant viris quae conjugali vinculo tenentur astrictae: tibi dicendum est cum propheta: Mihi autem adhaerere Deo bonum est; ponere in Deo spem meam (Psal. LXXII, 28). Unde et Apostolus ait: Quae autem vere vidua est et desolata, speravit in Domino, et instat obsecrationibus et orationibus nocte et die (I Tim. V, 5). Oratio ergo tibi sit in postulatione crebra, in sancta vero cogitatione atque operatione continua. Sic enim poteris implere quod Apostolus jubet (I Thess. V, 16), ut sine intermissione oremus. Oratio namque est in conspectu Dei omne opus bonum, quo delectatur nihil indigens Deus. Et ut agnoscamus bona opera locum orationis apud Deum habere, Scriptura nos sancta sic admonet: Absconde eleemosynam in corde pauperis, et ipsa exorabit pro te (Eccli. II, 15).
26. The time for embracing has passed; now it is the time to be far from embrace. Let those cleave to husbands who are held bound by the conjugal tie; you must say with the prophet: But for me it is good to cleave to God; to put my hope in God (Ps. 72:28). Hence the Apostle too says: But she who is a widow indeed and desolate has hoped in the Lord, and continues in supplications and prayers night and day (1 Tim. 5:5). Let prayer, then, be frequent for you in petition, and continual in holy thought and action. For so you will be able to fulfil what the Apostle commands (1 Thess. 5:17), that we pray without ceasing. For every good work in the sight of God is prayer, in which God, who needs nothing, takes delight. And that we may recognize that good works hold the place of prayer with God, Holy Scripture admonishes us thus: Hide alms in the heart of the poor, and it will pray for you (Sir. 29:15).
Cap. xiii. Qualiter in cibo et conviviis se gerat vidua. — 27. Cave ne carnis curam in desideriis facias, ne semper gulae quod poscit indulgeas: refectione tua non voluptas expleatur, sed sustentetur infirmitas. Tales autem convivii debes habere participes, quae non carnis solent delicias laudare, sed cordis, quae angelorum panem interioris hominis aviditate perquirunt, quae post sponsum tuum in odore
Chapter XIII. How the widow should conduct herself in food and at meals. — 27. Beware of making provision for the flesh in its desires, of always indulging the gullet in what it demands: by your refreshment let not pleasure be satisfied, but weakness sustained. And you ought to have such companions at table as are wont to praise the delights not of the flesh but of the heart, who seek out the bread of angels with the eagerness of the inner man, who after your Bridegroom in the odour
Editors' notes and page, col. 318
Footnotes
(c) ‹anchor: not visible in the page-foot images› · call in col 318
Basil. illiciat. Mss. Corb. et Victor., illicitet.
The Basel [edition] has illiciat, "may entice". The Corbie and Saint-Victor manuscripts have illicitet [as printed].
(printed under page 164)
(d) ‹anchor: desolata, speravit› · call in col 318
Ita editi omnes juxta Graecum Apostoli textum ἤλπικεν. Mss. Thuan. et Vict., sperat; ms. Corb., sperabit.
So all the printed editions, in line with the Greek text of the Apostle, ēlpiken ("has hoped"). The de Thou and Saint-Victor manuscripts have sperat, "hopes"; the Corbie manuscript, sperabit, "will hope".
(printed under page 164)
Page
- running head: EPISTOLA II. 318 (left part of head cut off in the image)
- marginal letters: A ‹cens: Sic enim et aliquando›; B ‹accendat carnis concupiscentiam›; C ‹longe fieri ab amplexu›; D ‹rabit pro te›
- old-edition numerals: 158 before ‹Cap. xiii.› (after "(Eccli. II, 15).")
unguentorum ejus currunt, quae suavitate Deum gustus interioris percipiunt, quae puro affectu esuriunt, sitiuntque justitiam; quae operantur cibum, non qui perit, sed qui permanet in vitam aeternam. Cum talibus et colloquia tibi conserenda, et frequentanda convivia; ut cum eas cibis corporalibus pascis, ad meritum tibi sanctae operationis accedat; et cum earum verbis spiritalibus pasceris, profectus tibi sanctae conversationis accrescat, nec velis talibus nunc mensam tuam replere deliciis, qualibus eam replebas, quando carnali connubio serviebas. Audi Magistrum gentium, qui de vidua dicat: Quae in deliciis est, inquit, vivens mortua est (I Tim. V, 6).
of his ointments run, who perceive God by the sweetness of the inner taste, who with pure affection hunger and thirst for justice; who labour for the food, not that which perishes, but that which endures unto life eternal. With such women you should both join in conversation and frequently share meals; so that when you feed them with bodily food, merit may accrue to you from a holy work; and when you are fed by their spiritual words, progress in holy living may grow in you. And do not now wish to fill your table with such delicacies as you used to fill it with when you were subject to carnal wedlock. Hear the Teacher of the Gentiles, who says of the widow: She that lives in pleasures, he says, is dead while she is living (1 Tim. 5:6).
Cap. xiv. Exempla viduarum Judith et Annae. — 28. Habes et in Veteri et in Novo Testamento sanctarum viduarum quibus aedificeris exempla. In Veteri Testamento, Judith; Anna consideretur in Novo: quarum si, Domino adjuvante, imitatrix fueris, et delicias carnis, et jactantiam saecularem vera cordis humilitate calcabis, ut illius in te sponsi semper vivat affectus, qui semper est vivus: sicut, eodem resurgente, vocis angelicae attestatione firmatur, cum mulieribus dicitur: Quid quaeritis viventem cum mortuis (Luc). xxiv, 5)? De quo etiam apostolica sic auctoritas loquitur: Vivus est enim sermo Dei, et efficax (Hebr. IV, 12). Vivus est ergo ille qui est Verbum Patris; et ideo ipse est fidelium vita. Hunc sanctae viduae cordis contritione et corporis castigatione quaesierunt, huic cordis et corporis plena continentia devotissime servierunt.
Chapter XIV. The examples of the widows Judith and Anna. — 28. You have, both in the Old and in the New Testament, examples of holy widows by which you may be built up. In the Old Testament, Judith; in the New let Anna be considered: if, with the Lord's help, you become their imitator, you will also trample the delights of the flesh and worldly boasting with true humility of heart, so that the love of that Bridegroom may always live in you, who is always living: as, when He rose again, is confirmed by the witness of the angel's voice, when it is said to the women: Why do you seek the living with the dead? (Luke 24:5). Of whom the apostolic authority too speaks thus: For the word of God is living and effectual (Heb. 4:12). He, then, is living who is the Word of the Father; and therefore He Himself is the life of the faithful. Him the holy widows sought with contrition of heart and chastisement of body; Him they served most devotedly with full continence of heart and body.
29. De Judith enim scriptum est: Et erat Judith in domo sua vidua annis tribus et mensibus quatuor; et fecit sibi tabernaculum super solarium domus suae, et imposuit super lumbos suos cilicium, et erant super eam vestimenta viduitatis suae, et jejunabat Judith omnibus diebus viduitatis suae (Judith viii, 4, 5). Ac, ne quis illam sanctam viduam non devotione cordis, sed necessitate paupertatis existimet jejunasse, audi quid de ea in subsequentibus dicitur: Et erat Judith bona (al. pulchra) aspectu, et formosa facie valde, et prudens corde, et bona intellectu, et erat honesta valde. Quia reliquerat ei Manasses vir ejus, filius Achitob, filii Melchis, filii Heliab, filii Nathahel, filii Surisoda, filii Simeon, filii Israel, aurum et argentum, servos et ancillas, et pecora et praedia (Ibid., 7, 8). Ecce vidua praeclara natalibus, facultatibus dives, aetate juvenis, specie mirabilis, divitias contempsit, delicias respuit, carnis incentiva calcavit, et induta virtute ex alto, non quaesivit secundo famulari connubio. Propterea testimonio tam praeclari operis apparuit, quantum Deo dilecta sit continentia vidualis. Denique cum Holofernes innumero Bethuliam obsedisset exercitu, et omnis Israelitarum virtus perturbata languesceret, egreditur castitas oppugnatura lasciviam, et ad interitum superbiae humilitas sancta procedit. Ille pugnabat armis, ista jejuniis; ille ebrietate,
29. For of Judith it is written: And Judith was a widow in her house three years and four months; and she made herself a chamber on the upper floor of her house, and put sackcloth upon her loins, and the garments of her widowhood were upon her, and Judith fasted all the days of her widowhood (Jdt. 8:4, 5). And lest anyone should think that this holy widow fasted not from devotion of heart but from the necessity of poverty, hear what is said of her in what follows: And Judith was good (another reading: beautiful) to look upon, and exceedingly comely of face, and prudent of heart, and good of understanding, and she was exceedingly honourable. For Manasses her husband, the son of Achitob, son of Melchis, son of Heliab, son of Nathahel, son of Surisoda, son of Simeon, son of Israel, had left her gold and silver, menservants and maidservants, and cattle and estates (ibid. 8:7, 8). Behold a widow, illustrious by birth, rich in means, young in age, wonderful in beauty: she despised riches, rejected delights, trampled the incitements of the flesh, and, clothed with power from on high, did not seek to be in service to a second marriage. Therefore by the testimony of so illustrious a deed it appeared how dear widowly continence is to God. In the end, when Holofernes had besieged Bethulia with a countless army, and all the strength of the Israelites was thrown into confusion and growing faint, chastity goes out to do battle against wantonness, and holy humility advances to the destruction of pride. He fought with arms, she with fasting; he with drunkenness,
Editors' notes and page, col. 319
Footnotes
(a) ‹anchor: not visible in the page-foot images› · call in col 319
Ms. Corb., jactantiam saecularium.
The Corbie manuscript: "the boasting of worldly people".
(printed under page 165)
(b) ‹anchor: et bona intellectu› · call in col 319
Ita ms. Corb. et Ant., in intellectu. Colon. et Basil., bona intellectu.
So the Corbie manuscript and the Antwerp [edition]: "in understanding". The Cologne and Basel [editions]: "good in understanding".
(printed under page 165)
Page
- running head: 319 S. FULGENTII EPISCOP[I ...] (right part of head cut off in the image)
- marginal letters: A ‹unguentorum ejus currunt›; B ‹mento, Judith; Anna›; C ‹domo sua vidua›; D ‹specie mirabilis›
- old-edition numerals: 159 after ‹humilitas›
ista oratione. Igitur quod omnis Israelitarum populus facere non potuit, sancta vidua castitatis virtute perfecit. Obtruncavit una mulier tanti agminis ducem, et insperatam Dei populo reddidit libertatem.
she with prayer. What, then, the whole people of the Israelites could not do, the holy widow accomplished by the power of chastity. One woman cut off the head of the leader of so great a host, and restored to the people of God a freedom they had not hoped for.
Cap. xv. Laudes Annae. Comparatio Judith et Annae. — 30. Videamus et in Novo Testamento qualiter nobis sanctae Annae conversatio demonstretur. De qua sanctus Lucas sic refert: Et erat Anna prophetissa filia Phanuel de tribu Aser; et haec processerat in diebus multis, et vixerat cum viro suo annis septem a virginitate sua. Et haec vidua usque ad annos octuaginta quatuor, quae non discedebat de templo, jejuniis et obsecrationibus serviens nocte et die (Luc. II, 37). Istae duae viduae, licet tempore fuerint diverso, unius tamen fidei servierunt ambae mysterio; quia Christum, quem Anna cognovit in carne natum, ipsum Judith noverat nasciturum. Quam vero multum Deus in utraque vidua continentiam sibi placitam demonstravit! Nam et Judith spiritalibus armis accincta, caput lascivi praedonis abscidit; Anna vero ipsum caput Ecclesiae Spiritu sancto repleta cognovit. Datus est Judith Holofernis interitus; Annae revelatus est Salvatoris adventus. Illi Deus dedit a populo repellere pestilentiam; huic tribuit humani generis agnoscere medicinam. Et quia sanctimoniam virginalem vidualis continentia gradu inferiore subsequitur, idcirco postquam de virgine natus est Filius Dei, vidualis linguae dignatus est officio praedicari. Nec tamen de illo locuta est vidua deliciis dedita, quae vivens mortua est, sed quae non discedebat de templo, jejuniis et obsecrationibus serviens nocte ac die.
Chapter XV. The praises of Anna. A comparison of Judith and Anna. — 30. Let us see too in the New Testament how the conduct of holy Anna is shown to us. Of her Saint Luke relates thus: And there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; and she was far advanced in days, and had lived with her husband seven years from her virginity. And she was a widow until eighty-four years, who did not depart from the temple, serving with fastings and supplications night and day (Luke 2:36, 37). These two widows, though they were of different times, both served the mystery of one faith; for Christ, whom Anna recognized born in the flesh, Judith had known as one to be born. How greatly, indeed, God showed in each widow that continence is pleasing to Him! For Judith, girded with spiritual arms, cut off the head of the lascivious robber; while Anna, filled with the Holy Spirit, recognized the very Head of the Church. To Judith was given the destruction of Holofernes; to Anna was revealed the coming of the Saviour. To the one God granted to drive pestilence away from the people; to the other He gave to recognize the medicine of the human race. And because widowly continence follows virginal holiness in a lower rank, therefore, after the Son of God was born of a virgin, He deigned to be proclaimed by the office of a widow's tongue. Yet it was not a widow given to pleasures, who is dead while living, that spoke of Him, but one who did not depart from the temple, serving with fastings and supplications night and day.
Cap. xvi. Laudes Probae, quae erat soror Gallae. Gallae nobilitas. Distribuendum pauperibus quod subtrahitur apparatibus. — 31. De quibus jejuniis et obsecrationibus non est nunc latius disserendi locus. Disponimus enim (si Dominus voluerit, et si vixerimus) ad sororem tuam sanctam Christi virginem Probam, quam Dominus hoc tempore praecipuum in urbe Roma dare dignatus est virginitatis et humilitatis exemplar, de jejunio et oratione aliquid scribere, sicut in epistola quam ad eam nuper dedi mea pollicitatio continetur, cujus tibi praecipue sancta conversatio est in omnibus imitanda: quae cum sit avis atavisque nata consulibus, et deliciis regalibus enutrita, tanta illi est humilitas dono gratiae coelestis infusa, ut amore subjectionis, et usu serviendi, dominam se aliquando fuisse jam nesciat, cum omnes dominos habere, delectatione sanctae servitutis, affectat. Scit enim a Domino, cui virginitatem vovit et cordis et corporis, pro liberatione nostra humilitatem formae servilis acceptam: et ob hoc delectatur sponso in hujus servitutis humilitate placere, ut consortio quinque sapientum virginum deputata, cum sponso possit in aeterna claritate regnare. Delicias vero corporis quanta virtute contempserit, et quomodo
Chapter XVI. The praises of Proba, who was the sister of Galla. The nobility of Galla. What is withdrawn from display is to be given to the poor. — 31. Of these fastings and supplications this is not now the place to speak at greater length. For we intend (if the Lord wills, and if we live) to write something on fasting and prayer to your sister, the holy virgin of Christ Proba, whom the Lord has deigned in this time to give in the city of Rome as a chief example of virginity and humility, as my promise stands in the letter which I lately sent her; whose holy way of life is above all to be imitated by you in everything: for though she was born of grandfathers and great-grandfathers who were consuls, and nurtured in royal delights, so great a humility has been poured into her by the gift of heavenly grace that, out of love of subjection and the habit of serving, she no longer knows that she was once a mistress, since, in the delight of holy servitude, she longs to have all as masters. For she knows that the humility of the form of a servant was taken by the Lord, to whom she has vowed the virginity of both heart and body, for our deliverance; and on this account she delights to please the Bridegroom in the humility of this servitude, so that, assigned to the company of the five wise virgins, she may reign with the Bridegroom in eternal glory. But with how great strength she has despised the delights of the body, and how
Editors' notes and page, col. 320
Footnotes
(c) ‹anchor: ad eam nuper dedi› · call in col 320
Ms. Vict., edidi.
The Saint-Victor manuscript: edidi, "I published" [for dedi, "I sent"].
(printed under page 165)
(d) ‹anchor: cum omnes dominos› · call in col 320
Mss. Corb. et Vict., dominus.
The Corbie and Saint-Victor manuscripts: dominus [for dominos, "masters"].
(printed under page 165)
(e) ‹anchor: in hujus servitutis humilitate› · call in col 320
Ms. Corb., hujus servitutis humilitati. Editi habent in.
The Corbie manuscript: "to the lowliness of this servitude". The printed editions have in.
(printed under page 165)
Page
- running head: [S. FULGENTI]I EPISCOPI RUSPENSIS 320
- marginal letters: A ‹tate, ista oratione›; B ‹Christum, quem Anna›; C ‹ac die.›; D ‹infusa, ut amore›
- old-edition numerals: (none)
suam famem †patiendo faciat deservire pauperibus, nec ob aliud ipsa vilibus tegatur indumentis, nisi ut et humilitatis propositum impleat, et vestiendis pauperibus jugem curam sanctae pietatis impendat, plenius ipsa videndo cognosces, quam ut id a me velis audire, quod minus possum sermonibus explicare.
she makes her own hunger, by enduring it, serve the poor, and that she is covered with cheap clothing for no other reason than both to fulfil her purpose of humility and to devote the constant care of holy piety to clothing the poor, you will learn more fully by seeing it yourself than by wishing to hear from me what I am less able to set out in words.
32. Hanc ergo tibi tanquam speculum pone, et ex ipsius consideratione, quid tibi jam insit vel quid adhuc desit, sanctorum studiorum operumque cognosce; et licet illa egregio praecellat virginitatis munere, comitem te debet in caeteris habere virtutibus. Disce igitur tu quoque nihil tibi de nobilitate generis assignare. Et licet avo, patre, socero, marito consulibus pridem fueris inter saeculares illustris, nunc in eo te illustrem fieri cognosce, in quo tibi virtus humilitatis accrescit. Disce a Domino quia mitis et humilis corde, et invenies requiem animae tuae (Matth. XI, 29). Nobilitatem carnis, quae superbiae fomes est, abjice, et nobilitatem spiritus perfecta cordis humilitate sectare. Orationibus operam da, jejuniis insta, et quidquid tuis apparatibus subtrahis, esurientibus tribue; et quidquid tibi deducis, egenis expende: voluntarium jejunium tuum esuriem sublevet jejunantium, ut in fructu misericordiae tuorum possit jejuniorum fecunditas apparere. Prosit etiam tibi vilitas vestium, et pauperum per te nuditas vestiatur: tunc enim utiliter fugies noxium pretiosae vestis ornatum, si nudos vestias; ut vere consortem te pauperum Christi, non inanitate verborum, nec ostentatione fallaci, sed testimonio sanctae operationis edoceas.
32. Set her before you, then, as a mirror, and from considering her learn what of holy pursuits and works is already in you and what is still lacking; and although she excels by the eminent gift of virginity, she ought to have you as her companion in the other virtues. Learn, then, you too, to ascribe nothing to yourself from the nobility of your family. And although, with a grandfather, a father, a father-in-law and a husband who were consuls, you were formerly illustrious among those of the world, know that you are now made illustrious in this, in which the virtue of humility grows in you. Learn of the Lord, for He is meek and humble of heart, and you shall find rest for your soul (Matt. 11:29). Cast away the nobility of the flesh, which is the tinder of pride, and pursue the nobility of the spirit with perfect humility of heart. Give yourself to prayers, persevere in fasting, and whatever you withdraw from your display, give to the hungry; and whatever you take away from yourself, spend on the needy: let your voluntary fast relieve the hunger of those who fast unwillingly, so that the fruitfulness of your fasts may appear in the fruit of mercy. Let the cheapness of your clothing profit you too, and let the nakedness of the poor be clothed through you: for then you will usefully flee the harmful adornment of costly clothing, if you clothe the naked; so that you may show yourself truly a companion of the poor of Christ, not by empty words, nor by deceitful display, but by the testimony of holy works.
Cap. xvii. Fugienda jactantia in operibus bonis. — 33. Nec te illis quos pascis aut vestis superiorem credas, aut, pro eo quod tu tribuis et illi accipiunt, merita tua Christi pauperibus anteponas, tanquam tu ideo potior sis, quod plura contempseris. Frustra enim contemnis facultates tuas, si noxias jactantiae teneas in corde divitias: non enim illi soli peccant qui, pro divitiis quas habent, aliquam gestant in corde jactantiam; imo gravius delinquunt qui volunt jactantiam cordis de divitiis habere contemptis, aut qui se propterea volunt pauperibus praeponere, eo quod plura videantur pauperibus erogare. Non autem idem ordo est apud Deum, qui non quantitem contemptae facultatis, sed qualitatem voluntatis attendit. Plures divitias pauperibus pro Christo dicitur expendisse Zachaeus, pro quo vilissima piscatoriae artis instrumenta Petrus reliquit apostolus; et tamen a Christo non Zachaeus dives pauperi Petro, sed pauper Petrus diviti Zachaeo praeponitur, ut divitibus Christi nulla de contemptis divitiis jactantia nasceretur.
Chapter XVII. Boasting is to be fled in good works. — 33. And do not believe yourself superior to those whom you feed or clothe, or, because you give and they receive, set your merits before the poor of Christ, as though you were better on this account, that you have despised more things. For in vain do you despise your possessions if you hold in your heart the harmful riches of boasting: for not only do those sin who carry some boasting in their heart on account of the riches they have; rather, they offend more gravely who wish to have boasting of heart over riches despised, or who wish to set themselves above the poor because they seem to pay out more to the poor. But the order is not the same with God, who looks not at the quantity of the wealth despised, but at the quality of the will. Zacchaeus is said to have spent greater riches on the poor for Christ than the apostle Peter, who left for Him the cheapest tools of the fisherman's craft; and yet by Christ not the rich Zacchaeus is set above the poor Peter, but the poor Peter above the rich Zacchaeus, so that no boasting over riches despised might arise in the rich of Christ.
Cap. xviii. Non thesaurizandum in terra, sed in coelo. — 34. Absit autem ut aliquid tibi thesaurizes in terra, in qua non es carnis filios relictura; cum etiam illi qui ex carne filios habent non sine peccato thesaurizare sibi delectentur id saeculo. Cunctos enim fideles uno Salvator noster dignatur admonere
Chapter XVIII. Treasure is to be laid up not on earth but in heaven. — 34. But far be it from you to lay up any treasure for yourself on earth, where you will not leave children of the flesh; since even those who have children of the flesh do not without sin take delight in laying up treasure for themselves in this world. For our Saviour deigns to admonish all the faithful with one
Editors' notes and page, col. 321
Footnotes
(a) ‹anchor: not visible in the page-foot images› · call in col 321
Ita ms. Corb., Colon. et Ant. Basil. vero, repetent.
So the Corbie manuscript and the Cologne and Antwerp [editions]. The Basel [edition], however, has repetent, "they will claim back".
(printed under page 166)
Page
- running head: 321 EPISTOLA I[I ...] (right part of head cut off in the image)
- marginal letters: A ‹modo suam famem›; B ‹humilitatis accrescit›; C ‹Cap. xvii›; D ‹Zachaeus, pro quo›
- old-edition numerals: 160 after ‹impendat,›
- other: the top third (to about "Disce a Domino") is very faint on this scan; read in outline. "†patiendo faciat" is the least certain reading; "Disce igitur" and "deducis" are read from blurred type. The column opens completing "quo-|modo" from col. 320. The page-foot note (a) "Ita ms. Corb., Colon. et Ant. Basil. vero, repetent." belongs to the facing column (no call seen here); left out. Column ends mid-sentence ("uno" governs a word in col. 322).
sermone, dicens: Nolite thesaurizare vobis thesauros in terra, ubi aerugo et tinea exterminat, et ubi fures effodiunt et furantur. Thesaurizate autem vobis in coelo, ubi neque aerugo neque tinea exterminat, et ubi fures non effodiunt nec furantur (Matth. VI, 19, 20). Multum metuenda est illa increpatio Domini, quam stultus dives illico moriturus audivit: Stulte, hac nocte animam tuam repetunt a te; quae autem parasti, cujus erunt (Luc. XII, 20)? Omnes ergo divitias tuas ad Christum praemitte; in coelo tibi thesaurum reconde, quem perdere non possis, et in aeternum valeas possidere.
saying: Do not lay up for yourselves treasures on earth, where rust and moth destroy, and where thieves break in and steal. But lay up for yourselves in heaven, where neither rust nor moth destroys, and where thieves do not break in nor steal (Matt. 6:19, 20). Greatly to be feared is that rebuke of the Lord which the foolish rich man heard when he was about to die at once: Fool, this night they require your soul of you; and the things you have prepared, whose shall they be? (Luke 12:20). Send all your riches on ahead, then, to Christ; store up for yourself in heaven a treasure which you cannot lose, and may possess for ever.
Cap. xix. Fugienda laus hominum, ut Deus laudetur in nobis. — 35. In omnibus autem operibus bonis, cave ne laudis humanae desiderio †vincaris. Laudari quippe in bonis operibus debes, sed in eo quod operaris, hominum laudes exspectare non debes. Laudet te quidem humana lingua, sed tu laudem a solo Deo desidera. Atque ita fiet ut, dum tu laudem ab hominibus non quaesieris, Deus laudetur in operibus tuis. Memento qualiter nobis Dominus interdicat ne justitiam nostram laudis humanae faciamus obtentu, dicens: Attendite ne faciatis justitiam vestram coram hominibus, ut videamini ab eis; alioquin mercedem non habebitis apud Patrem vestrum qui in coelis est (Matth. VI, 1). Verumtamen ipse rursus ait: Luceat lux vestra coram hominibus, ut videntes vestra bona opera, glorificent Patrem vestrum qui in coelis est (Matth. V, 16). Cum ergo dicit ut attendamus ne faciamus justitiam nostram coram hominibus, ut videamur ab eis, et iterum jubet ut lux nostra luceat coram hominibus, nunquid contraria praecepit? Absit; sed sic jubet opera bona fieri, ut non nos ipsos, sed Deum velimus in nostra operatione laudari. Nam et Apostolus in suis operibus gloriam humanam vitabat, sed divinam gloriam quaerebat. Propter quod dicit, Thessalonicensibus scribens: Neque enim aliquando fuimus in sermone adulationis, sicut scitis; neque in occasione avaritiae, Deus testis est; nec quaerentes ab hominibus gloriam, neque a vobis, neque ab aliis (I Thess. II, 5). Et tamen idem, in suae conversationis auditu, Deum ab Ecclesiis glorificatum, cum exsultatione sic memorat: Eram aliquando ignotus facie Ecclesiis Judaeae, quae erant in Christo, tantum autem auditum habebant, quia qui persequebatur nos aliquando, nunc evangelizat fidem quam aliquando expugnabat; et in me glorificabant Deum (Gal. I, 22, 23). Proinde manus quidem ab opere bono non desinat, nec tamen animus ita operetur, ut merces boni operis, humanae laudis intentione cassetur. Apostolus enim, sicut ipse testatur, vult ut simus sinceri et sine offensa in diem Christi, repleti fructu justitiae, per Jesum Christum, in gloriam et laudem Dei (Philip. i, 10, 11).
Chapter XIX. The praise of men is to be fled, so that God may be praised in us. — 35. But in all good works beware of being overcome by the desire of human praise. You ought indeed to be praised in good works, but in what you do you ought not to look for the praises of men. Let the human tongue praise you, indeed, but desire praise from God alone. And so it will come about that, while you do not seek praise from men, God is praised in your works. Remember how the Lord forbids us to do our justice for the sake of human praise, saying: Take heed that you do not do your justice before men, to be seen by them; otherwise you shall not have a reward with your Father who is in heaven (Matt. 6:1). Yet He says again: Let your light shine before men, that seeing your good works they may glorify your Father who is in heaven (Matt. 5:16). When, then, He tells us to take heed not to do our justice before men, to be seen by them, and again commands that our light shine before men, has He given contrary commands? Far from it; but He commands good works to be done in such a way that we wish not ourselves but God to be praised in our working. For the Apostle too shunned human glory in his works, but sought divine glory. Therefore he says, writing to the Thessalonians: For neither at any time were we in the speech of flattery, as you know; nor in a pretext of avarice, God is witness; nor seeking glory from men, neither from you, nor from others (1 Thess. 2:5, 6). And yet the same man, at the report of his way of life, recalls with exultation that God was glorified by the Churches, thus: I was at one time unknown by face to the Churches of Judaea which were in Christ; but they had only heard that he who persecuted us at one time now preaches the faith which he at one time attacked; and they glorified God in me (Gal. 1:22–24). Accordingly, let the hand not cease from good work, yet let the mind not so work that the reward of the good work is made void by the aim of human praise. For the Apostle, as he himself testifies, wills that we be sincere and without offence unto the day of Christ, filled with the fruit of justice, through Jesus Christ, unto the glory and praise of God (Phil. 1:10, 11).
Cap. xx. Bonum opus non virtuti propriae, sed gratiae Dei attribuendum. — 36. In studio ergo bonorum operum et laudis humanae contemptu, cave ne bonum
Chapter XX. A good work is to be ascribed not to one's own strength but to the grace of God. — 36. In the pursuit of good works, then, and in the contempt of human praise, beware lest you wish to ascribe the good
Editors' notes and page, col. 322
Footnotes
(b) ‹anchor: not visible in the page-foot images› · call in col 322
Ms. Corb., Laudari quidem. Editi, quippe.
The Corbie manuscript: "to be praised indeed" [quidem]. The printed editions: quippe, "for indeed".
(printed under page 166)
Page
- running head: [E]PISTOLA III. 322 (left part of head cut off; the numeral reads III on the scan, though the letter is Ep. II to Galla — check)
- marginal letters: A ‹sermone, dicens›; B ‹Laudari quippe›; C ‹mur ab eis›; D ‹do, nunc evangelizat›
- old-edition numerals: 161 after ‹divitias›
quod facis, non gratiae Dei, sed tuae velis assignare virtuti; imo firmiter tene nullam tibi facultatem inesse posse bonae voluntatis aut operis, nisi id gratuito munere divinae miserationis acceperis. Scito ergo Deum in te operari et velle et perficere, pro bona voluntate. Proinde cum timore et tremore tuam salutem operare (Philip. II, 12, 13). Humiliare in conspectu Domini, ut exaltet te (I Petr. V, 6). Ab illo posce bonae voluntatis exordium, ab ipso postula bonae operationis effectum, ab ipso perseverantiae donum pete; nec aliquando te putes illius adjutorio desistente aliquid posse boni velle seu facere. Illum roga ut avertat oculos tuos, ne videant vanitatem (Psal. CXVIII, 37); ipsum postula ut demonstret tibi viam in qua ambules; ipsum obsecra ut gressus tuos dirigat secundum verbum suum, et non dominetur tibi omnis iniquitas; illum ora ut opera manuum tuarum dirigat super te. Viriliter ergo age, et confortetur cor tuum (Psal. XXVI, 14). Jacta in Deum cogitationem tuam, et ipse te enutriet (Psal. LIV, 23).
that you do, not to the grace of God, but to your own strength; rather, hold firmly that no capacity for good will or good work can be in you unless you have received it by the free gift of the divine mercy. Know, then, that God works in you both to will and to accomplish, for [His] good will. Therefore work out your salvation with fear and trembling (Phil. 2:12–13). Humble yourself in the sight of the Lord, that He may exalt you (1 Pet. 5:6). Ask of Him the beginning of good will, request from Him the accomplishment of good work, seek from Him the gift of perseverance; and never think that, if His help ceases, you can will or do anything good. Pray Him to turn away your eyes, lest they behold vanity (Ps. 118:37); ask Him to show you the way in which you should walk; beseech Him to direct your steps according to His word, and let no iniquity have dominion over you; pray Him to direct the works of your hands over you. Act manfully, then, and let your heart take courage (Ps. 26:14). Cast your care upon God, and He will nourish you (Ps. 54:23).
CAP. XXI. Nec diffidendum de Dei auxilio. Delectatio in Scripturis sanctis quaerenda. — 37. Nec quia dixi, nihil te debere propriae assignare virtuti, ideo tibi est de divina virtute ac pietate in aliquo diffidendum. Fidelis est enim Deus in verbis suis, et sanctus in omnibus operibus suis (Psal. CXLIV, 13); nec tibi auxilium denegabit in hoc saeculo, nec praemium subtrahet in futuro. Qui tibi demonstravit rectam viam, et ipse tibi est deductor ad patriam. Spera ergo in Domino, et fac bonitatem (Psal. XXXVI, 3); nec te putes posse deficere, si te ille dignatus fuerit custodire. Scriptum est enim: Quis speravit in Domino et confusus est? aut quis permansit in mandatis ejus et derelictus est? aut quis invocavit, et despexit illum (Eccli. II, 11, 12)? Ne igitur amittas confidentiam tuam, quae magnam habet remunerationem (Hebr. X, 35). Esto stabilis et immobilis, sciens quod labor tuus non erit inanis in Domino; potiora semper appete, et animum tuum ad incrementa virtutis extende. Nunquam cesses a divinis eloquiis, et totam delectationem cordis tui Scripturis sanctis indulge. Non tenearis nexibus mundanae delectationis (al. dilectionis), et de diabolo prospere triumphabis.
CHAPTER XXI. That one must not distrust the help of God. Delight is to be sought in the Holy Scriptures. — 37. Nor, because I have said that you ought to assign nothing to your own strength, are you therefore to distrust the divine strength and goodness in any respect. For God is faithful in His words, and holy in all His works (Ps. 144:13); He will neither deny you help in this world nor withhold the reward in the world to come. He who has shown you the right way is Himself also your guide to the homeland. Hope, then, in the Lord, and do good (Ps. 36:3); and do not think that you can fail, if He has deigned to guard you. For it is written: Who has hoped in the Lord and been put to shame? or who has persevered in His commandments and been forsaken? or who has called upon Him, and He despised him (Sir. 2:11–12)? Do not, therefore, cast away your confidence, which has a great reward (Heb. 10:35). Be steadfast and immovable, knowing that your labour will not be in vain in the Lord; always strive for the better things, and stretch your mind towards growth in virtue. Never cease from the divine sayings, and give the whole delight of your heart to the Holy Scriptures. Do not be held by the bonds of worldly delight (another reading: love), and you will triumph happily over the devil.
38. Et ut sanctae Scripturae testimonio atque admonitione praesens tibi terminetur epistola, cunctis quae superius dicta sunt hoc quoque subnectam. In mansuetudine opera tua perfice, et super †omnium gloriam diligeris: Quanto magis magna es, humilia te in omnibus, et coram Deo invenies gratiam (Eccli. III, 19, 20). Dominus te in via virtutis suae dirigat, et ad regni coelestis promissa perducat, domina illustris filia. Amen.
38. And so that the present letter may be brought to its end for you with the testimony and admonition of Holy Scripture, to all that has been said above I shall add this also: Perform your works in meekness, and you will be loved above the glory of all: The greater you are, the more humble yourself in all things, and you will find grace before God (Sir. 3:19–20). May the Lord direct you in the way of His virtue, and lead you to the promises of the heavenly kingdom, lady, illustrious daughter. Amen.
Editors' notes and page, col. 323
Footnotes
(a) ‹anchor: tibi auxilium denegabit› · call in col 323
Ms. Corb., Colon. et Ant., denegat. Basil. vero, denegabit [print faint; last word uncertain].
The Corbie manuscript and the Cologne and Antwerp [editions]: denegat, "denies". The Basel [edition], however: denegabit, "will deny" [last word faint and uncertain].
(printed under page 167)
(b) ‹anchor: (al. dilectionis)› · call in col 323
Sic ms. Corb., at editi, humanae delectationis.
So the Corbie manuscript; but the printed editions have "of human delight".
(printed under page 167)
(c) ‹anchor: not visible in the page-foot images (the quotation from Ecclesiasticus 3, col 323)› · call in col 323
Mss. Corb. et Vict. Quanto magis magna es. Editi non ha[bent] … [rest of the line illegible in the scan].
The Corbie and Saint-Victor manuscripts: "The greater you are". The printed editions do not have … [rest illegible].
(printed under page 167)
(d) ‹anchor: in via virtutis suae› · call in col 323
Ms. Corb., in via justitiae suae [print faint; reading uncertain].
The Corbie manuscript: "in the way of his justice" [faint; uncertain].
(printed under page 167)
(e) ‹anchor: filia. Amen› · call in col 323
In ms. Corb. additur Amen, abest ab editis [print faint; first words uncertain].
In the Corbie manuscript "Amen" is added; it is absent from the printed editions.
(printed under page 167)
Page
- running head: 323 S. FULGENTII EPISCOP[I …] (rest of the running head beyond the image edge)
- marginal letters: A ‹num quod facis, non gratiae Dei›; B ‹sus tuos dirigat secundum verbum suum›; C ‹fuerit custodire. Scriptum est enim›; D ‹quae superius dicta sunt hoc quoque subnectam›
- old-edition numerals: 162 after ‹dominetur›