PL 65 · cols. 348–351

Fulgentius of Ruspe, Letters

Letter VI

nec aliud mihi videtur esse ratio praecipua, quam competens atque ordinata dilectio quae ab homine soli Deo debetur et proximo.

nor does pre-eminent reason seem to me to be anything other than the fitting and ordered love which is owed by man to God alone and to the neighbour.

11. Vides, sancte frater, quam prolixum tecum conserui de caritate sermonem, dum nimis in te ipsam diligo caritatem, quam utique ipse quoque in nobis diligis; nec ob aliud, nisi quia hanc in nobis sic amas, qua dono Dei plenus es, ut etiam quos diligis, similiter plenos esse desideres. Hoc ergo superest, ut quia nos pure diligis, instanter pro nobis orare digneris, ut Deus, qui nos prior dilexit (I Joan. IV, 10), et dedit nobis caritatem qua diligatur a nobis, sicut non habentibus, ipse eam gratia praeveniente largitur, sic in nobis omnes reliquias mundanae cupiditatis absumat, et nos spiritu servientes (Mss., spiritu ferventes) in caritate perficiat, illiusque nos faciat beatitudinis compotes, in qua sicut nulla est delectatio prava, sic nulla mors timetur ex poena: ubi nihil quisquam ex carnis fragilitate perpetitur, sed ab omnibus sanctis in Dei et proximi perfecta semper caritate regnatur.

11. You see, holy brother, how long a discourse on charity I have joined with you, while I love exceedingly in you charity itself, which you certainly also love in us; and for no other reason than that you so love in us this charity, of which by the gift of God you are full, that you desire those whom you love to be full of it likewise. This then remains: that, since you love us purely, you deign to pray earnestly for us, that God, who first loved us (I John 4:10) and gave us the charity by which He is loved by us, as He bestows it by prevenient grace on those who do not have it, so may consume in us all the remnants of worldly desire, and may perfect us in charity, serving in spirit (manuscripts: fervent in spirit), and make us sharers of that blessedness in which, as there is no perverse delight, so no death is feared from punishment: where no one suffers anything from the frailty of the flesh, but all the saints reign for ever in the perfect charity of God and neighbour.

12. Orantem pro nobis sanctitatem tuam clementia divina custodiat, quod opto, domine sancte ac beatissime frater. Domnus Januarius sanctitatem tuam toto salutat puritatis et venerationis affectu; benedictionem a vobis directam, tota cum exsultatione suscepi. Libros, sicut praecepisti, ad Monimum datos, in quaternionibus destinavi, in quibus, si aliquid placuerit, utinam veritatis, et non solum amoris esse cognoscam! Illi sunt igitur meae parvitatis oblatio, quam vobis faciet puritas vestri cordis acceptam. Suggestione fratris communis accepta, quaeso ut adjutrix adsit vestrae caritatis industria. Obsecro ut libros quos opus habemus, servi tui describant de codicibus vestris.

12. May the divine clemency keep your holiness as you pray for us, which is my wish, holy lord and most blessed brother. Dom Januarius greets your holiness with the whole affection of purity and veneration; the blessing sent by you I received with all exultation. The books given to Monimus I have sent, as you instructed, in quires; in which, if anything pleases, would that I might know it to be of truth, and not only of love! These, then, are the offering of my littleness, which the purity of your heart will make acceptable to you. Having received the suggestion of our common brother, I ask that the diligence of your charity be present as a helper. I beg that your servants copy from your codices the books we need.

EPISTOLA VI.

LETTER VI.

AD THEODORUM SENATOREM.

TO THEODORUS THE SENATOR.

De conversione a saeculo.

On conversion from the world.

Domino illustri, et merito insigni, ac praestantissimo filio THEODORO, FULGENTIUS, servorum Christi famulus, in Domino salutem.

To the illustrious lord, deservedly distinguished, and most excellent son Theodorus, Fulgentius, servant of the servants of Christ, greeting in the Lord.

CAPUT PRIMUM. Occasio scribendae epistolae. — 1. Ut ignotus corpore audeam epistolari tibi meam notitiam inferre sermone, quaeso ne impudentiae deputes, neve importunitati opus caritatis assignes. Ad scribendum namque, primum sancti fratris Romuli dulcis epistola, deinde fratrum exinde venientium, qui a vobis in Domino benigne suscepti sunt, eo me magis suasio compulit, quo vestri spiritalis propositi cognitio libentius invitavit. Retulerunt quippe quod Christi compulsus affectu, nostri nominis in colloquio benigne feceris mentionem, dicens te nostra epistola delectari. Libens igitur feci, quod te velle libenter agnovi, malens incultus videri sermone, quam esse frigidus caritate, domine illustris, et merito insignis, ac praestantissime fili.

CHAPTER I. The occasion of writing the letter. — 1. That, unknown to you in body, I dare to bring my acquaintance to you in the speech of a letter, I ask you not to count as impudence, nor to ascribe a work of charity to importunity. For to writing I was driven first by the sweet letter of the holy brother Romulus, then by the persuasion of the brothers coming from there, who were kindly received by you in the Lord, the more so as knowledge of your spiritual purpose invited me the more gladly. For they reported that, moved by the affection of Christ, you kindly made mention of our name in conversation, saying that you were delighted by our letter. Gladly, then, I have done what I gladly learned you wished, preferring to seem unpolished in speech rather than to be cold in charity, illustrious lord, deservedly distinguished, and most excellent son.

Editors' notes and page, col. 348

Footnotes

(b) ‹anchor: puritatis et venerationis› · call in col 348

Editi, plenæ rationis

The printed editions: "of full reason".

(printed under page 179)

Ms. Corb., ad Monimum legatos.

The Corbie manuscript: "sent by envoy to Monimus".

(printed under page 179)

(d) ‹anchor: adjutrix adsit› · call in col 348

Ms. Corb., quæso ut adjutrix sit.

The Corbie manuscript: "I pray that it be a helper".

(printed under page 179)

Page

running head: [S. FULGEN]TII EPISCOPI RUSPENSIS 348
marginal letters: A ‹nec aliud mihi videtur›; B ‹(Mss., spiritu ferventes) in caritate›; C ‹acceptam. Suggestione fratris›; D ‹dulcis epistola, deinde fratrum›
old-edition numerals: 186 after ‹salutem.› (before ‹CAPUT PRIMUM›)

PL 65:349

CAP. II. Gratulatur et de conversione et calcato mundo. — 2. Itaque multum gaudeo quod jam saecularis dilectionis nexibus non teneris, et mundum contemnendo calcas, a quo, cum eum diligeres, calcabaris. Nunc vero consulatu proveheris, nunc felici triumpho certissime sublimaris: non cui populus Romanus applaudat, sed cui angelicus coetus adgaudeat: Beatus es, quia hoc non caro et sanguis revelavit tibi, sed ille Pater qui est in coelis (Matth. XVI, 17), inter quos coelos et tu factus es coelum. Quantum putas inesse luctum diabolo quod a te contemptum perspicit mundum, et te conversum cognoscit ad Christum: quod te videt ea in quibus videris esse deserere, et ab amore temporalium terrenarumque rerum ad illa coelestia et aeterna jam corde migrare? Quamvis enim Christus aequaliter sit pro cunctis fidelibus mortuus, et aequale cunctis beneficium redemptionis impenderit, dicente Apostolo: Quicunque enim in Christo baptizati estis, Christum induistis: non est Judaeus neque Graecus, non est servus neque liber, non est masculus neque femina; omnes enim vos unum estis in Christo Jesu (Fal. III, 27); tamen conversio potentium saeculi multum militat acquisitionibus Christi.

CHAPTER II. He congratulates him both on his conversion and on the world trampled underfoot. — 2. And so I rejoice greatly that you are no longer held by the bonds of worldly love, and that by despising the world you trample on it, by which, when you loved it, you were trampled. Now indeed you are advanced by a consulship, now you are most surely exalted by a happy triumph: not one which the Roman people applaud, but one at which the company of angels rejoices: Blessed are you, because flesh and blood has not revealed this to you, but that Father who is in the heavens (Matt. 16:17), among which heavens you too have been made a heaven. How great a grief do you think there is for the devil, that he sees the world despised by you and knows you converted to Christ: that he sees you forsaking the things in which you are seen to be, and passing already in heart from the love of temporal and earthly things to those heavenly and eternal ones? For although Christ died equally for all the faithful, and bestowed an equal benefit of redemption on all, as the Apostle says: For as many of you as have been baptized in Christ have put on Christ: there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus (Gal. 3:27–28; Migne misprints Fal. III, 27); yet the conversion of the powerful of the world serves greatly the acquisitions of Christ.

CAP. III. Exempla optimatum trahunt post se multitudinem. — 3. Sicut enim multi fratres et amici, clientes et subditi, noti pariter et ignoti, talium auctoritate, ad mundanae dilectionis excitantur ardorem, et eo magis igne saecularis concupiscentiae succeduntur, quo sublimes saeculi dilectione mundana libenter captivos teneri conspiciunt: ita quotiens ille qui respicit in terram, et facit eam tremere, qui tangit montes, et fumigant [al. fumigabunt] (Psal. CIII, 32), dum terrenis rebus intenta corda misericorditer respicit, et consideratione judicii sui tremere compellit, dumque contingit superba corda sublimium, velut altitudines montium, ut confessione fumigent peccatorum; in talium tremore plurimi contremiscunt, et in talium conversione multi ad subsidium miserationis divinae confugiunt. Ita fit ut qui sunt in saeculi culmine constituti, aut plurimos secum perdant, aut secum multos in via salutis acquirant. Magna tales aut poena manet, si multis praebeant malae imitationis laqueum, aut gloria, si multis ostendant sanctae conversationis exemplum. — CAP. IV. — Quis enim non parvam despiciat cellam, quando senator domum despicit marmoratam? Quis non terrena contemnens ad acquirenda coelestia sibi consulat, quando ad coelum Romanus consul terrenorum contemptu festinat?

CHAPTER III. The examples of the great draw the multitude after them. — 3. For just as many brothers and friends, clients and subjects, known and unknown alike, are roused by the authority of such men to the ardour of worldly love, and are set alight by the fire of worldly concupiscence the more, the more they see the lofty of the world willingly held captive by worldly love: so, as often as He who looks upon the earth and makes it tremble, who touches the mountains and they smoke [another reading: they will smoke] (Ps. 103:32), mercifully looks upon hearts intent on earthly things and compels them to tremble at the thought of His judgement, and touches the proud hearts of the exalted, like the heights of mountains, so that they smoke with the confession of sins; at the trembling of such men very many tremble together, and at the conversion of such men many flee for refuge to the help of the divine mercy. So it comes about that those who are set on the summit of the world either destroy very many with themselves or gain many with themselves on the way of salvation. Either great punishment awaits such men, if they offer to many the snare of evil imitation, or great glory, if they show to many the example of a holy way of life. — CHAPTER IV. — For who would not despise a small cell, when a senator despises a marbled house? Who, despising earthly things, would not look to gaining heavenly things for himself, when a Roman consul hastens to heaven by contempt of earthly things?

4. Conversio Dei opus est. Immutabilis Deus, et quae possidentium eum futura beatitudo. — Vere in te illud quod propheta cecinit opere videmus impleri: Haec est mutatio dexterae Excelsi (Psal. LXXVI, 11). Quis enim in te hoc operari potuit, nisi ille qui ordinem mutabilium rerum secundum incommutabile novit regere ac dispensare consilium? Quia, ut singula pro

4. Conversion is the work of God. God is unchangeable, and what the future blessedness of those who possess Him is. — Truly we see fulfilled in you in deed what the prophet sang: This is the change of the right hand of the Most High (Ps. 76:11). For who could work this in you, except He who knows how to rule and order the course of changeable things according to an unchangeable counsel? Because, though individual things, according to

Editors' notes and page, col. 349

Footnotes

(a) ‹anchor: non est Judaeus neque Graecus› · call in col 349

Absunt haec non est Judaeus, neque Graecus, ab editis; leguntur in ms. Corb. et textu Apostoli, alii codd. addunt non est barbarus neque Scytha.

These words, non est Judaeus, neque Graecus, are missing from the printed editions; they are read in the Corbie manuscript and in the text of the Apostle; other manuscripts add non est barbarus neque Scytha.

(printed under page 180)

Page

running head: 349 EPISTOLA V[I] (rest of the head cut off in the image)
marginal letters: A ‹CAP. II. Gratulatur et de conversione›; B ‹delibus mortuus, et aequale›; C ‹qui respicit in terram›; D ‹quando senator domum›
old-edition numerals: 187 after ‹conspiciunt:›

PL 65:350

opportunitate temporum, †pro †varietate †causarum, vel in deterius, vel in melius commutentur, illius †incommutabili †consilio †fit qui nec melior †bonis rebus, nec deterioribus commutatur. Neque enim habet ubi proficiat ipse in melius, aut unde in deterius deficiat. Ille quod est, semper est; et sicut est, ita est, nec in se habet non esse posse quod est, quia nec in se habet esse posse quod non est. Et hoc quod sic est, non initio praevenitur, non fine concluditur, non temporibus volvitur, non locis continetur, non aetatibus variatur. Nihil ibi deest, quia totum in illo est; nihil ibi superest, quia nihil praeter illum est.

the fitness of the times, †according to the †variety of †causes, are changed either for the worse or for the better, it comes about by the †unchangeable †counsel of Him who is changed neither to the better by †good things nor by worse ones. For He has nowhere to advance to the better, nor whence to fall away to the worse. What He is, He always is; and as He is, so He is; nor has He in Himself the possibility of not being what He is, because neither has He in Himself the possibility of being what He is not. And this which so is is not preceded by a beginning, not closed by an end, not rolled along by times, not contained by places, not varied by ages. Nothing is lacking there, because the whole is in Him; nothing is superfluous there, because nothing is besides Him.

5. Si qui ergo, rerum temporalium et mutabilium amore contempto, in illius dilectionem transeunt, in ipso erunt pleni, in quo nihil indigetur; in eo securi, in quo nihil metuitur, in eo vere semperque gloriosi, cujus vera et sempiterna gloria nec aufertur, nec minuitur, nec augetur. Quis non illius vitae desiderio praesentem vitam despiciat? Quis non illius abundantiae delectamento, divitias temporis labentis exhorreat? Quis non illius regni dilectione omnia terrena regna contemnat?

5. If any, then, having despised the love of temporal and changeable things, pass over into the love of Him, they will be full in Him in whom nothing is wanting; secure in Him in whom nothing is feared; truly and for ever glorious in Him whose true and everlasting glory is neither taken away, nor lessened, nor increased. Who would not despise the present life from desire of that life? Who would not shudder at the riches of passing time from delight in that abundance? Who would not despise all earthly kingdoms from love of that kingdom?

6. Humilium tantum futura beatitudo. — Illam ergo vitam tunc accipiemus, si huic nos vitae mortuos aestimemus; et illas divitias tunc possidebimus, si hic pauperes spiritu vivamus; et ad illius regni culmen tunc perveniemus, si hic humilitatem, quam Deus ille Magister docuit, vero corde teneamus. — CAP. V. — Talibus mortuis dicit beatus Apostolus: Mortui enim estis, et vita vestra abscondita est cum Christo in Deo, cum Christus apparuerit vita vestra, tunc et vos apparebitis cum illo in gloria (Coloss. III, 3, 4). De talibus etiam pauperibus ipse Dominus loquitur, dicens: Beati pauperes spiritu, quoniam ipsorum est regnum coelorum (Matth. V, 3). De talibus quoque humilibus dicit: Quoniam qui se humiliaverit exaltabitur (Matth. XXIII, 12); et alio loco: Discite a me quia mitis sum et humilis corde, et invenietis requiem animabus vestris (Matth. XI, 29).

6. The future blessedness is of the humble alone. — We shall receive that life, then, if we count ourselves dead to this life; and we shall possess those riches if here we live poor in spirit; and we shall reach the summit of that kingdom if here we hold with a true heart the humility which God, that Master, taught. — CHAPTER V. — To such dead the blessed Apostle says: For you are dead, and your life is hidden with Christ in God; when Christ your life shall appear, then you too will appear with Him in glory (Col. 3:3–4). Of such poor, too, the Lord Himself speaks, saying: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5:3). Of such humble ones also He says: For whoever humbles himself will be exalted (Matt. 23:12); and in another place: Learn from Me, for I am meek and humble of heart, and you will find rest for your souls (Matt. 11:29).

7. Hanc humilitatem non habent sive qui mundum diligunt, seu qui suis viribus assignant, cum ea quae sunt in mundo contemnunt.

7. This humility is not had either by those who love the world, or by those who ascribe it to their own strength when they despise the things that are in the world.

CAP. VI. Superbiae duo genera. Omne bonum Deo, non viribus nostris, assignandum. — Haec duo superbiae genera, uno versiculo Spiritus sanctus designavit in psalmo, dicente David: Qui confidunt in virtute sua, quique in abundantia divitiarum suarum gloriantur (Psal. XLVIII, 7). In abundantia enim divitiarum suarum gloriantur, qui sic divitias suas diligunt, ut in ipsis summam beatitudinis collocent; in sua vero virtute confidunt, qui sic contemnunt divitias, ut ipsum contemptum viribus suis assignent; ac per hoc utrique superbi sunt: illi, quia in divitiis confidunt, non in Deo; isti autem, quia quod divitias spernunt, sibi volunt assignare, non Deo: illi, quia quod bene diligi non potest, male diligunt; isti, quia quod bene sperni

CHAPTER VI. Two kinds of pride. Every good is to be ascribed to God, not to our own strength. — These two kinds of pride the Holy Spirit marked out in one little verse in the psalm, David saying: Those who trust in their own strength, and who glory in the abundance of their riches (Ps. 48:7). For they glory in the abundance of their riches who so love their riches as to place the sum of blessedness in them; but they trust in their own strength who so despise riches as to ascribe that very contempt to their own powers; and by this both are proud: the former because they trust in riches, not in God; the latter because the fact that they spurn riches they wish to ascribe to themselves, not to God: the former because what cannot be loved well they love badly; the latter because what can

Editors' notes and page, col. 350

Footnotes

(a) ‹anchor: not visible in the page-foot images (the call stands higher on the page, presumably col 350)› · call in col 350 [not confirmed]

Absunt hæc non est Judæus, neque Græcus, ab editis; leguntur in ms. Corb. et textu Apostoli, alii codd. addunt non est barbarus neque Scytha.

These words, "there is neither Jew nor Greek", are absent from the printed editions; they are read in the Corbie manuscript and in the text of the Apostle; other manuscripts add "there is neither barbarian nor Scythian".

(printed under page 180)

Page

running head: [E]PISTOLA VI. 350
marginal letters: A ‹opportunitate temporum›; B ‹in quo nihil metuitur›; C ‹cum Christus apparuerit vita vestra›; D ‹psalmo, dicente David›
old-edition numerals: 188 after ‹qui›

PL 65:351

potest, non bene spernunt; ac per hoc, illi malum male faciunt, isti bonum male operantur.

be spurned well they do not spurn well; and by this the former do evil badly, the latter do good badly.

8. Proinde quoniam, Domino in te misericorditer operante, jam didicisti in abundantia divitiarum tuarum non gloriari, hoc superest ut non confidas in virtute tua, id est ne deputes viribus tuis quod saeculi facultates divitiasque contemnis, quod honores mundi pro nihilo ducis, quod desiderio regni coelestis accenderis, quod viam mandatorum Dei currere delectaris. Haec enim omnia nullatenus haberes, nisi a Deo munere gratuitae donationis acciperes: non hoc homini dat natura, sed gratia; non hoc ex qualitate conditionis humanae habetur, sed ex benignitate divinae illuminationis acquiritur.

8. Therefore, since, with the Lord working mercifully in you, you have already learned not to glory in the abundance of your riches, this remains: that you do not trust in your own strength, that is, that you do not credit to your own powers that you despise the means and riches of the world, that you count the honours of the world as nothing, that you are set on fire with desire for the heavenly kingdom, that you delight to run the way of God's commandments. For you would in no way have all these things unless you received them from God by the gift of a free bestowal: nature does not give this to man, but grace; this is not had from the quality of the human condition, but is gained from the kindness of divine illumination.

9. Homo quidem sic a Deo factus est ut haec habere possit, sed habere non potest nisi dono Dei miserantis acceperit: nam et oculus sic factus est ut videre lumen possit, sed videre non potest nisi se illi lumen infuderit. Quod ergo videt oculus, beneficium est luminis; quo si caruerit, caecus remanebit in tenebris. Non omne quod aliquid esse potest, jam hoc est quod esse potest, nisi (al. sed) cui naturaliter hoc est esse posse quod semper est. Hic autem unus Deus ipsa Trinitas est, id est, Pater, et Filius, et Spiritus sanctus: qui solus est omnium rerum creator, quia solus a nullo creatus est. Omnia vero, quoniam ab illo creata sunt, non de illo, naturaliter et detrimento subjacent et cremento. Ut ergo quaedam in deteriora non recidant, gratia ejus gubernat; et ut quaedam ad meliora conscendant, gratia ipsius elevat; et ut in aeternum permaneant, ipsa gratia vivificat et conservat.

9. Man indeed was so made by God that he can have these things, but he cannot have them unless he has received them by the gift of a merciful God: for the eye too was so made that it can see light, but it cannot see unless light has poured itself into it. That the eye sees, then, is the benefit of light; if it lacks this, it will remain blind in darkness. Not everything that can be something already is what it can be, except (another reading: but) that to which it belongs by nature that being able to be is to be what it always is. And this is the one God, the Trinity itself, that is, the Father, and the Son, and the Holy Spirit: who alone is the creator of all things, because He alone was created by none. But all things, since they were created by Him, not from Him, are by nature subject both to loss and to growth. That some, then, may not fall back into worse things, His grace governs; and that some may climb to better things, His grace lifts them up; and that they may abide for ever, that same grace gives them life and preserves them.

CAP. VII. Gratia Dei semper poscenda quia et velle, et perficere dat. — 10. Hujus gratiae adjutorium semper est nobis a Deo poscendum, sed ne ipsum quod poscimus nostris viribus assignemus: neque enim haberi potest ipse saltem orationis affectus, nisi divinitus fuerit attributus. Ut ergo desideremus adjutorium gratiae, hoc ipsum quoque opus est gratiae. Ipsa namque incipit infundi, ut incipiat posci; ipsa quoque amplius infunditur, cum poscentibus datur. Quis vero potest gratiam poscere, nisi velit? sed nisi in eo Deus ipsam voluntatem operetur, velle nullatenus poterit. Propter quod beatus Apostolus, non solum bona opera hominum, sed etiam bonam voluntatem Deum in nobis operari testatur dicens: Deus est enim qui operatur in vobis et velle et perficere pro bona voluntate (Philip. II, 13). Hoc est, quod sollicitudinem fidelibus humilitatemque commendans, praemisit (al. praecipit), dicens: Cum timore et tremore vestram salutem operamini; et ibi adjecit: Deus est enim qui operatur in vobis et velle et perficere pro bona voluntate. Ut ad eum quoque veniamus, currimus: et ideo currimus, quia currere volumus.

CHAPTER VII. The grace of God must always be asked for, because it gives both to will and to accomplish. — 10. The help of this grace must always be asked of God by us, but in such a way that we do not ascribe to our own powers the very fact that we ask: for not even the very disposition to prayer can be had unless it has been bestowed from God. That we desire the help of grace, then, this very thing too is the work of grace. For it begins to be poured in, that it may begin to be asked for; it is also poured in more fully when it is given to those who ask. But who can ask for grace unless he wills? yet unless God works the will itself in him, he will in no way be able to will. For this reason the blessed Apostle testifies that God works in us not only the good works of men but also the good will, saying: For it is God who works in you both to will and to accomplish according to His good will (Phil. 2:13). This is what, commending carefulness and humility to the faithful, he put first (another reading: commands), saying: With fear and trembling work out your salvation; and there he added: For it is God who works in you both to will and to accomplish according to His good will. That we may also come to Him, we run: and we run for this reason, that we will to run.

CAP. VIII. — Sed ne vel voluntatem, vel ipsum cursum assignemus viribus nostris, idem nos informat Apostolus dicens: Non volentis, neque currentis, sed miserentis est Dei (Rom. IX, 16).

CHAPTER VIII. — But lest we ascribe either the will or the running itself to our own powers, the same Apostle instructs us, saying: It is not of him who wills, nor of him who runs, but of God who shows mercy (Rom. 9:16).

Editors' notes and page, col. 351

Footnotes

(a) ‹anchor: deteriora non recidant› · call in col 351

Ms. Corb., non recedant.

The Corbie manuscript: "do not withdraw" (recedant, for recidant, "do not fall back").

(printed under page 181)