Migne Reading Room
PL 65 · cols. 360–371
Fulgentius of Ruspe, Letters
Letter VIII
namque continetur in psalmo: « Sacrificium Deo spiritus contribulatus, cor contritum et humilitatem Deus non despiciet » (Psal. L, 19).
for it is contained in the psalm: "A sacrifice to God is a troubled spirit; a contrite and humbled heart God will not despise" (Ps. 50:19).
CAP. XV. Exhortatio ad promptam conversionem. — 21. His et innumeris hujuscemodi testimoniis informati, principaliter ad Deum converti, quantocius festinemus: dicit enim Scriptura: « Ne tardaveris converti ad Dominum, et ne differas de die in diem, ne subito veniat ira ejus, et in tempore vindictae disperdat te (Eccli. V, 8). Conversi autem, de remissione peccatorum nullatenus desperemus, tenentes Domini fidele promissum, qui ait: « Cum conversus fueris, et ingemueris, salvus eris » (Isa. XXX secundum LXX). Pressuras tribulationesque praesentis temporis longanimiter toleremus, et a timore Dei nullatenus discedamus; praecipit enim nos Apostolus esse « in tribulatione patientes » (Rom. XXII†, 12). Qui etiam correptionem praesentis temporis, ad evitandam futuri judicii poenam, multum nobis prodesse testatur, dicens: « Cum judicamur autem, a Domino corripimur, ut non cum hoc mundo damnemur » (I Cor. XI, 32).
CHAPTER XV. An exhortation to prompt conversion. — 21. Instructed by these and countless testimonies of this kind, let us hasten above all to be turned to God as quickly as possible; for Scripture says: "Do not delay to be converted to the Lord, and do not put it off from day to day, lest His wrath come suddenly, and in the time of vengeance He destroy you" (Ecclus. 5:8–9). And once converted, let us by no means despair of the remission of sins, holding fast the Lord's faithful promise, Who says: "When you have turned back and groaned, you shall be saved" (Isa. 30:15, according to the Septuagint). Let us bear with long-suffering the pressures and tribulations of the present time, and let us by no means depart from the fear of God; for the Apostle commands us to be "patient in tribulation" (Rom. 12:12). He also testifies that the chastisement of the present time greatly profits us for escaping the penalty of the judgement to come, saying: "But when we are judged, we are chastised by the Lord, that we may not be condemned with this world" (1 Cor. 11:32).
CAP. XVI. In tribulationibus nostris gratias Deo agamus. — 22. Verum in ipsis tribulationibus gratias agamus Domino, et hoc quod sanctus Azarias dixit in fornace, nos in tribulatione dicamus: « Benedictus es, Domine Deus patrum nostrorum, et laudabilis et gloriosum nomen tuum in saecula: quoniam justus es in omnibus quae fecisti nobis, et omnia opera tua vera, et rectae viae tuae, et omnia judicia tua veritas; et judicium veritatis fecisti, secundum omnia quae induxisti nobis, et super civitatem sanctam patrum nostrorum Hierusalem. Quoniam in veritate et judicio induxisti haec omnia, propter peccata nostra. Quoniam peccavimus, et inique egimus, discedentes a te, et multum peccavimus in omnibus; et mandatis tuis non obedivimus, nec conservavimus, neque fecimus, sicut praecepisti nobis, ut bene nobis esset. Et omnia quae induxisti nobis, et omnia quaecunque fecisti nobis, in vero judicio fecisti » (Dan. III, 26 et seq.). Et paulo post ait: « Et nunc sequimur in toto corde nostro, et timemus te, et quaerimus faciem tuam, ne confundas nos » (Ibid., 41).
CHAPTER XVI. In our tribulations let us give thanks to God. — 22. But in our very tribulations let us give thanks to the Lord, and let us say in tribulation what holy Azariah said in the furnace: "Blessed art Thou, O Lord God of our fathers, and praiseworthy and glorious is Thy name for ever: for Thou art just in all that Thou hast done to us, and all Thy works are true, and Thy ways right, and all Thy judgements truth; and Thou hast executed true judgement in all that Thou hast brought upon us, and upon the holy city of our fathers, Jerusalem. For in truth and judgement Thou hast brought all these things upon us because of our sins. For we have sinned and done wickedly, departing from Thee, and we have sinned greatly in all things; and we have not obeyed Thy commandments, nor kept them, nor done as Thou hadst commanded us, that it might be well with us. And all that Thou hast brought upon us, and all that Thou hast done to us, Thou hast done in true judgement" (Dan. 3:26 ff.). And a little after he says: "And now we follow Thee with our whole heart, and we fear Thee, and we seek Thy face; do not put us to confusion" (ibid., 41).
EPISTOLA VIII.
LETTER VIII.
SEU LIBER AD DONATUM.
OR, BOOK TO DONATUS.
De fide orthodoxa et diversis erroribus haereticorum.
On the orthodox faith and the various errors of the heretics.
Domino eximio, et in Christi caritate plurimum desiderabili filio DONATO, FULGENTIUS, servorum Dei famulus, in Domino salutem.
To the excellent lord, and in the charity of Christ most greatly longed-for son, Donatus, Fulgentius, servant of the servants of God, greeting in the Lord.
CAPUT I. Quis vitae particeps. Quis expers. — 1. Multum benedico Dominum, dilectissime fili, cujus gratia talis es, ut cum sis aetate junior, non quae sunt carnis, sed quae sunt spiritus concupiscas; et fidei fervore succensus, illa laudabiliter jam incipias meditari, quibus non voluptas carnem damnabiliter nutriat, sed agnita veritas animum spiritaliter pascat;
CHAPTER I. Who shares in life; who is without it. — 1. Greatly do I bless the Lord, most beloved son, by Whose grace you are such that, though you are younger in age, you desire not the things of the flesh but the things of the spirit; and, kindled by the fervour of faith, you are already beginning, praiseworthily, to meditate on those things by which pleasure does not nourish the flesh to its damnation, but known truth feeds the mind spiritually;
Editors' notes and page, col. 360
Footnotes
(b) ‹anchor: præcepisti nobis› · call in col 360
[Editi?, faint on the scan], ut [bene?]placitum nobis esset, et omnia quæcunque fecisti nobis, tu bene nobis in vero judicio fecisti.
[The printed editions?]: "that it might be well-pleasing to us, and all that you have done to us, you have done well to us in true judgement".
(printed under page 185)
(c) ‹anchor: faciem tuam› · call in col 360
Editi, et timemus faciem tuam; nec habent hæc verba, et quærimus, quæ leguntur in ms. Corb.
The printed editions: "and we fear your face"; and they lack these words, "and we seek", which are read in the Corbie manuscript.
(printed under page 185)
(d) ‹anchor: Multum› · call in col 360
Ms. Cod. Colbertinus habet Multum, idemque præfert in margine Antuerp. edit.; rel. edd., Multis.
The Colbert manuscript has Multum ("greatly"), and the Antwerp edition prefers the same in its margin; the other editions have Multis ("with many").
(printed under page 185)
(e) ‹anchor: ætate junior› · call in col 360
Ms. Colb., minor.
The Colbert manuscript: minor ("younger", for junior).
(printed under page 185)
Page
- running head: [S. FULGENTI]I EPISCOPI RUSPENSIS 360
- marginal letters: A ‹namque continetur in psalmo›; B ‹damus; praecipit enim›; C ‹induxisti nobis, et super›; D ‹Domino eximio, et in Christi›
- old-edition numerals: 197 before ‹neque fecimus›
Ipsius enim factum inspiratione non dubito, ut cum studiis insistere soleas saecularium litterarum, nunc divinis eloquiis impendas affectum, illud utique volens magis apprehendere, non unde tumida eloquentia discitur, sed unde vitae perennitas comparatur. Quisquis enim fidem veram tenet, vitam possidet. Justus enim ex fide vivit (Rom. I, 17); et quisquis in ejusdem fidei mysterio cupit instrui, vitae scientiam desiderat adipisci: in qua tantum quisque crescit, quanto magis quod verum et salutare est, discit. Hujus scientiae qui tenuerit indubitanter initium, perveniet ad perfectum, et qui non spreverit lac apostolicis sermonibus humiliter accipere, ipse merebitur solidi cibi perceptione gaudere. Sive autem quis intra Ecclesiam catholicam lacte nutriatur, sive cibo pascatur; si tamen a sinu matris Ecclesiae non recesserit, vitae particeps permanebit; quia tenens fidei justitiam, possidebit et vitam. Quam vitam nec ille possidebit qui permanet in infidelitate, nec ille qui perseverat in crimine: quoniam uterque de illis esse convincitur qui, secundum Apostoli sententiam, ambulant in vanitate sensus sui, tenebris obscuratum habentes intellectum, alienati a vita Dei per ignorantiam, quae est in illis, propter caecitatem cordis ipsorum (Ephes. IV, 17, 18): ipsa enim cordis caecitas, et quid credat, et quid agat, ignorat.
for I do not doubt that it has come about by His inspiration that, whereas you were accustomed to apply yourself to the study of secular letters, you now devote your affection to the divine sayings, wishing above all to lay hold not of that from which swollen eloquence is learned, but of that by which the everlastingness of life is gained. For whoever holds the true faith possesses life. For the just man lives by faith (Rom. 1:17); and whoever desires to be instructed in the mystery of that same faith longs to attain the knowledge of life, in which each one grows the more, the more he learns what is true and saving. Whoever has held the beginning of this knowledge without wavering will come to the perfect; and whoever has not disdained to receive humbly the milk in the apostolic words will himself be found worthy to rejoice in taking solid food. And whether one is nourished with milk within the Catholic Church, or fed with solid food, yet, if he has not withdrawn from the bosom of mother Church, he will remain a sharer of life; because, holding the righteousness of faith, he will possess life as well. That life neither he will possess who remains in unbelief, nor he who perseveres in grave sin: since each is proved to be of those who, according to the Apostle's words, walk in the vanity of their mind, having their understanding darkened, alienated from the life of God through the ignorance that is in them, because of the blindness of their heart (Eph. 4:17–18); for that very blindness of heart knows neither what it should believe nor what it should do.
CAP. II. Donatus contra fidem Trinitatis tentatus ab Arianis. Ad respondendum de fide parati esse debemus. Fides S. Trinitatis exponitur. — 2. Dicis itaque a quibusdam Arianis de Patre et Filio propositam quaestionem, in qua Patrem majorem et minorem Filium asserebant: te vero, propter divinarum ignorantiam litterarum, quibus minus instructus es, non invenisse quid eis in defensionem verae fidei respondere. Hoc in te itaque primitus in nomine Domini laudo, quia si tibi non fuit tanta respondendi (al. respondenti) facultas, permansit tamen in corde tuo veritatis firma (al. firmissima) credulitas. Non enim omnes qui Christi participes sunt, etiam respondendo possunt defensare quod credunt; sed etiam illa pars est profecto victoriae, ut quandiu quis sermone non potest defendere veritatem, fideli tamen corde devitet errorem. Expedit autem ut saluberrima Petri apostoli verba sectemur, praecipientis ut simus parati semper ad respondendum omni poscenti nos rationem de fide et spe quae in nobis est (I Pet. III, 15). Volens ergo ad respondendum paratior inveniri, petis ut nostro instructus sermone agnoscas quemadmodum haereticis, fidem nostram impugnare volentibus, divinis valeas armatus eloquiis obviare.
CHAPTER II. Donatus tempted by the Arians against the faith of the Trinity. We ought to be ready to answer concerning the faith. The faith of the Holy Trinity is set out. — 2. You say, then, that a question was put to you by certain Arians concerning the Father and the Son, in which they asserted that the Father is greater and the Son less; and that you, through ignorance of the divine writings, in which you are not well instructed, did not find what to answer them in defence of the true faith. This, then, I praise in you first of all in the name of the Lord: that, though you did not have so great a capacity for answering (another reading: [so great a capacity] for one answering), yet a firm (another reading: a most firm) belief in the truth remained in your heart. For not all who are partakers of Christ can also defend by answering what they believe; but this too is assuredly a part of victory, that so long as someone cannot defend the truth by speech, he should yet avoid error with a faithful heart. Yet it is expedient that we follow the most wholesome words of the apostle Peter, who commands that we be ready always to answer everyone who asks of us a reason concerning the faith and hope that is in us (1 Pet. 3:15). Wishing, then, to be found more ready to answer, you ask that, instructed by our discourse, you may learn how, armed with the divine sayings, you can meet the heretics who wish to attack our faith.
3. Proinde illud admoneo (al. commoneo) principaliter teneas: sanctam Trinitatem, id est, Patrem, et Filium, et Spiritum sanctum, naturaliter verum
3. Accordingly I admonish (another reading: remind) you to hold this first of all: that the Holy Trinity, that is, the Father, and the Son, and the Holy Spirit, [is] by nature [the one] true
Editors' notes and page, col. 361
Footnotes
(a) ‹anchor: not visible in the page-foot images (the call stands higher on the page)› · call in col 361 [not confirmed]
Abest nunc ab editis legitur in ms. Colb.
"Now" (nunc) is absent from the printed editions; it is read in the Colbert manuscript.
(printed under page 186)
(b) ‹anchor: not visible in the page-foot images› · call in col 361 [not confirmed]
Ms. Colb., in terra Ecclesiæ catholicæ.
The Colbert manuscript: "in the land of the Catholic Church".
(printed under page 186)
(c) ‹anchor: not visible in the page-foot images› · call in col 361 [not confirmed]
M. Colb., beati Pauli apostoli.
The Colbert manuscript: "of the blessed apostle Paul".
(printed under page 186)
(d) ‹anchor: not visible in the page-foot images (in the quotation of Eph. 4:17–18 that ends at the head of the visible text)› · call in col 361 [not confirmed]
Antuerp., a via Dei; in margine vero præfert a vita Dei. At ms. Colb. et Basil. habent a vita, juxta græcum Apostoli textum.
The Antwerp edition: "from the way of God"; but in the margin it prefers "from the life of God". The Colbert manuscript and the Basel edition, however, have "from the life", following the Greek text of the Apostle.
(printed under page 186)
(e) ‹anchor: armatus eloquiis› · call in col 361
Ms. Colb., divinis valeas armatis eloquiis.
The Colbert manuscript: "you may be able with armed divine words".
(printed under page 186)
Page
- running head: 361 EPISTOLA [VIII] (rest of head not in this column's images)
- marginal letters: A ‹Ipsius enim factum›; B ‹serit, vitae particeps›; C ‹asserebant: te vero›; D ‹ad respondendum paratior›
- old-edition numerals: 198 after ‹secundum›
(forte unum) esse Deum, summum, verum et bonum, unius naturae, unius essentiae, unius omnipotentiae, unius bonitatis, unius aeternitatis, unius immensitatis; ac sic cum unum Deum audis Patrem, et Filium et Spiritum sanctum, unam naturam summae illius Trinitatis intellige; et cum Trinitatem audis, Patrem, et Filium, et Spiritum sanctum, tres personas unius summae illius divinitatis agnosce. Tres enim personae sunt, Pater, et Filius, et Spiritus sanctus; ideo Trinitas dicitur: sed una substantia est Patris, et Filii, et Spiritus sancti; ideo ipsa Trinitas unus Deus veraciter a fidelibus praedicatur.
(perhaps: one) God, highest, true and good, of one nature, of one essence, of one omnipotence, of one goodness, of one eternity, of one immensity; and so, when you hear that the Father and the Son and the Holy Spirit are one God, understand one nature of that supreme Trinity; and when you hear "Trinity", the Father and the Son and the Holy Spirit, recognize three persons of that one supreme Godhead. For there are three persons, the Father, and the Son, and the Holy Spirit; therefore it is called a Trinity. But there is one substance of the Father, and of the Son, and of the Holy Spirit; therefore the Trinity itself is truly proclaimed by the faithful as one God.
CAP. III. Tres personae, non tres naturae. Aequalitas in Trinitate. Scripturae testimonia quod Trinitas sit unus Deus. Testimonia pro tribus personis perperam assignantur soli Patri ab haereticis. Filius quoque Dominus Deus dicitur. Quis debet dici Christianus. Adorandus est et Filius. — 4. Tres itaque personas esse Patrem, et Filium, et Spiritum sanctum, ostendunt ipsius eloquia Veritatis. Unde Salvator noster ait: Non sum solus, sed ego et qui misit me Pater (Joan. VIII, 16). De Spiritu sancto quoque dicit: Ego rogabo Patrem, et alium paracletum dabit vobis, Spiritum veritatis (Joan. XIV, 16, 17). Praecepit etiam baptizari gentes in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII, 19). His atque hujusmodi testimoniis ostenditur, Patrem, et Filium, et Spiritum sanctum, tres esse personas, sed non tres esse naturas. Unde Trinitas illa sancta digne creditur in personis, tres autem deos dici, Patrem, et Filium, et Spiritum sanctum, non permittit unitas naturalis. Et quia in una natura Trinitatis nulla potest esse diversitas, ideo in tribus personis manet inconfusa proprietas et in unitate naturae regnat incommutabiliter substantialis aequalitas. Ideo de Filio dicitur: Qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo (Philip. II, 6). Et: Quia non solum solvebat sabbatum, sed et Patrem suum dicebat Deum, aequalem se faciens Deo (Joan. V, 18). Ad hanc aequalitatem naturae virtutisque, etiam illud pertinet quod ipse Filius ait: Quia quaecunque Pater facit, haec eadem et Filius similiter facit. Et sicut Pater suscitat mortuos et vivificat, sic et Filius quos vult vivificat (Ibid., 19, 21). In illa ergo Trinitatis natura, sic totum unum est, ut nihil ibi possit vel separari vel dividi: sic totum aequale est, ut nihil ibi majus aut minus valeat inveniri. Istum nobis unum Deum Novi et Veteris Testamenti veridica demonstrat auctoritas; de hoc enim uno Deo beatus Moyses dicit: Audi, Israel: Dominus Deus tuus Deus (al. Dominus) unus est; et: Dominum Deum tuum adorabis, et illi soli servies (Deut. VI, 4). Et ipse Dominus dicit de se: Videte quod ego suum Deus et non est
CHAPTER III. Three persons, not three natures. Equality in the Trinity. Testimonies of Scripture that the Trinity is one God. Testimonies for the three persons are wrongly assigned by the heretics to the Father alone. The Son too is called Lord God. Who ought to be called a Christian. The Son too is to be adored. — 4. That the Father, and the Son, and the Holy Spirit are three persons, the very sayings of the Truth show. Hence our Saviour says: I am not alone, but I and the Father Who sent Me (John 8:16). Of the Holy Spirit also He says: I will ask the Father, and He will give you another Paraclete, the Spirit of truth (John 14:16–17). He commanded also that the nations be baptized in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19). By these and like testimonies it is shown that the Father, and the Son, and the Holy Spirit are three persons, but not three natures. Hence that holy Trinity is rightly believed in persons; but the natural unity does not permit the Father, and the Son, and the Holy Spirit to be called three gods. And because in the one nature of the Trinity there can be no diversity, therefore in the three persons there remains an unconfused distinctness, and in the unity of nature there reigns unchangeably an equality of substance. Therefore it is said of the Son: Who, being in the form of God, did not think it robbery to be equal to God (Phil. 2:6). And: Because He not only broke the sabbath, but also called God His own Father, making Himself equal to God (John 5:18). To this equality of nature and power belongs also what the Son Himself says: For whatever the Father does, these same things the Son also does likewise. And as the Father raises the dead and gives them life, so the Son also gives life to whom He will (ibid., 19, 21). In that nature of the Trinity, then, the whole is one in such a way that nothing there can be either separated or divided; the whole is equal in such a way that nothing there can be found greater or less. This one God the truthful authority of the New and Old Testaments shows us; for of this one God blessed Moses says: Hear, O Israel: the Lord your God is one God (another reading: one Lord); and: You shall adore the Lord your God, and Him only shall you serve (Deut. 6:4; 6:13). And the Lord Himself says of Himself: See that I am God, and there is no
Editors' notes and page, col. 362
Footnotes
(f) ‹anchor: digne creditur› · call in col 362
Ms. Colb., Trinitas illa creditur.
The Colbert manuscript: "that Trinity is believed".
(printed under page 186)
(g) ‹anchor: una natura› · call in col 362
Ms. Colb., in natura.
The Colbert manuscript: "in the nature".
(printed under page 186)
(h) ‹anchor: similiter facit› · call in col 362
Ms. Colb, quæcunque Pater facit, et Filius similiter facit.
The Colbert manuscript: "whatever the Father does, the Son also does likewise".
(printed under page 186)
(i) ‹anchor: In illa ergo› · call in col 362
Abest ergo ab editis; legitur in ms. Colb.
"Therefore" (ergo) is absent from the printed editions; it is read in the Colbert manuscript.
(printed under page 186)
(j) ‹anchor: majus aut minus› · call in col 362
Ms. Colb., magis aut minus.
The Colbert manuscript: "more or less".
(printed under page 186)
(k) ‹anchor: ego suum Deus› · call in col 362
Editi, Ego sum solus et non est alius Deus præter me.
The printed editions: "I alone am, and there is no other God besides me".
(printed under page 186)
Page
- running head: [E]PISTOLA VIII. 362
- marginal letters: A ‹(forte unum) esse Deum›; B ‹assignantur soli Patri›; C ‹sanctum, non permittit›; D ‹majus aut minus valeat›
- old-edition numerals: 199 after ‹de› (before ‹Filio dicitur›)
alius praeter me (Deut. XXXII, 39). De hoc et beatus David ait: Quis Deus praeter Dominum, aut quis Deus praeter Deum nostrum (Psal. XVII, 32)? Sanctus quoque Jacobus apostolus, istum unum Deum praedicans, ait, Tu credis quia unus est Deus, bene facis; et daemones credunt, et contremiscunt (Jac. II, 19).
other besides me (Deut. 32:39). Of this the blessed David too says: Who is God but the Lord, or who is God but our God? (Ps. 17:32). The holy apostle James also, proclaiming this one God, said: You believe that God is one; you do well: the demons also believe, and tremble (Jas. 2:19).
5. Verumtamen non ignoramus ista testimonia, et si qua similia in divinis reperiuntur eloquiis, quibus unus et solus asseritur Deus, non ipsi sanctae Trinitati, sed uni tantum personae, id est soli Deo Patri, ab haereticis assignari. Proinde illorum quae proposuimus testimoniorum, id est illius quo dicitur: Audi, Israel: Dominus Deus tuus Deus (al. Dominus unus est; et alterius, quo legitur Dominum Deum tuum adorabis, et illi soli servies; in quantum, ipso Domino Deo donante, possumus, intelligentiam requiramus. Primum quippe nos testimonium posuisse meminimus illud quo dicitur: Audi, Israel: Dominus Deus tuus, Deus (al. Dominus) unus est. Hoc itaque sic utrique fatemur esse firmissimum, ut ab hoc testimonio nullus existimet aliquatenus recedendum.
5. Nevertheless we are not unaware that these testimonies, and any like them that are found in the divine utterances, by which God is asserted to be one and alone, are assigned by the heretics not to the Holy Trinity itself but to one Person only, that is, to God the Father alone. Accordingly, of the testimonies we have put forward, that is, the one in which it is said: Hear, O Israel: the Lord your God is one God (or: one Lord); and the other, in which we read: You shall adore the Lord your God, and Him only shall you serve: let us seek their meaning, so far as we are able by the gift of the Lord God Himself. For we remember that we first set down that testimony in which it is said: Hear, O Israel: the Lord your God is one God (or: one Lord). This, then, we both acknowledge to be so utterly firm that no one should think it is in any degree to be departed from.
6. Proinde quoniam duos deos a fidelibus coli regula praecepti hujus nulla ratione permittit: aut Patrem et Filium credant unum naturaliter Deum, si volunt sine hujus transgressione mandati unum Deum sic colere, ut nec Patrem colant sine Filio, nec Filium sine Patre; aut, quia Deus major et Deus minor, Deus unus esse non possunt (al. non possent), necesse est ut aut Patrem solum Dominum Deum suum dicant, et Filium Dominum Deum suum omnimodis negent; aut solum Filium Dominum Deum asserant, et a Dei Patris cultura recedant. Sed Deum Patrem Dominum Deum suum negare non possunt, quem usque adeo Dominum Deum omnium esse confirmant, ut etiam ei divinitatem Filii, tanquam minoris, jure servitutis subjugare contendant: Filium vero, si Dominum Deum suum negare voluerint, ipsius paternae vocis testimonio protinus arguuntur; per os enim prophetae, ex persona Dei Patris dicitur: Et domui Juda miserebor (al. misereor), et salvabo eos in Domino Deo suo (Ose. I, 7). Ipsum Dominum esse Deum nostrum Evangelicae quoque veritatis commendat auctoritas, ubi beati Thomae apostoli confessio pravitati haereticae prorsus contradicit, exclamantis atque dicentis: Dominus meus, et Deus meus (Joan. XX, 28).
6. Therefore, since the rule of this precept in no way permits two gods to be worshipped by the faithful, either they must believe the Father and the Son to be by nature one God, if they wish, without transgressing this commandment, so to worship one God that they worship neither the Father without the Son nor the Son without the Father; or, since a greater God and a lesser God cannot be one God (or: could not), they must either call the Father alone their Lord God and deny the Son in every way to be their Lord God, or assert the Son alone to be Lord God and withdraw from the worship of God the Father. But they cannot deny that God the Father is their Lord God, whom they affirm to be Lord God of all to such a degree that they strive to subject to Him even the Godhead of the Son, as of a lesser one, by the right of servitude; while as for the Son, if they choose to deny that He is their Lord God, they are at once refuted by the testimony of the Father's own voice; for through the mouth of the prophet it is said in the person of God the Father: And I will have mercy on the house of Judah (or: I have mercy), and I will save them in the Lord their God (Hos. 1:7). That this same Lord is our God the authority of the Gospel's truth also commends, where the confession of the blessed apostle Thomas flatly contradicts the heretics' depravity, as he cries out and says: My Lord and my God (John 20:28).
7. Ergo quando et Patrem Dominum sine dubio confitentur, et Filium Dominum Deum fateri prophetica atque evangelica veritate coguntur, aut Patrem et Filium, personarum proprietate servata, unum Dominum Deum naturaliter dicant, aut confitentes solum Patrem suum Dominum Deum, consequenter dicant Filium nec Dominum suum esse, nec Deum.
7. Therefore, since they confess without doubt that the Father is Lord, and are compelled by prophetic and evangelical truth to acknowledge the Son as Lord God, either let them call the Father and the Son, the distinctness of the Persons being preserved, one Lord God by nature, or, confessing the Father alone as their Lord God, let them consistently say that the Son is neither their Lord nor God.
Editors' notes and page, col. 363
Footnotes
(a) ‹anchor: not visible in the page-foot images (the call stands higher on the page)› · call in col 363 or 364 [not confirmed]
Ms. Colb., vel si qua sunt similia quæ in divinis.
The Colbert manuscript: "or if there are any like things which in the divine…".
(printed under page 187)
(b) ‹anchor: not visible in the page-foot images› · call in col 363 or 364 [not confirmed]
Ms. Colb., Patri soli.
The Colbert manuscript: "to the Father alone".
(printed under page 187)
(c) ‹anchor: not visible in the page-foot images› · call in col 363 or 364 [not confirmed]
Ita ms. Colb. At editi habent, illorum quæ proposuimus testimonia.
So the Colbert manuscript. But the printed editions have "the testimonies of those things which we have set forth".
(printed under page 187)
(d) ‹anchor: not visible in the page-foot images› · call in col 363 or 364 [not confirmed]
Ms. Colb. et Ant., utrumque.
The Colbert manuscript and the Antwerp edition: "each" (utrumque).
(printed under page 187)
(e) ‹anchor: Dominum Deum asserant› · call in col 363
Ms. Colb. Deum suum asserant.
The Colbert manuscript: "assert him to be their God".
(printed under page 187)
(f) ‹anchor: jure servitutis› · call in col 363
Ita ms. Colb.; at editi habent, tanquam minoris Dei invitæ servitutis, aut invita servituti.
So the Colbert manuscript; but the printed editions have "as of a lesser God, of unwilling servitude", or "to unwilling servitude".
(printed under page 187)
Page
- running head: 363 S. FULGENTII EPISCOPI (rest of the running head lies over the facing column, not in this image)
- marginal letters: A ‹alius praeter me (Deut. XXXII, 39)›; B ‹ipso Domino Deo donante›; C ‹aut solum Filium Dominum Deum asserant›; D ‹(Joan. XX, 28).›
- old-edition numerals: 200 after ‹subjugare contendant:›
Quod cum dixerint, nunquam se audebunt asserere Christianos: cum utique Christianus a Christo nomen acceperit; Christianus autem nullatenus esse possit, quisquis ipsum Christum Dominum Deum suum esse non dixerit.
And when they have said this, they will never dare to declare themselves Christians: since the Christian has surely received his name from Christ; and no one can in any way be a Christian who does not say that Christ Himself is his Lord God.
8. Fateantur ergo Patrem et Filium non duos dominos deos, sed unum Dominum Deum suum, si volunt veritatem tenere fidei, et nolunt rebelles praeceptis legalibus atque evangelicis inveniri. Sic enim poterunt (al. potuerunt) et illius testimonii, quo dictum est: Dominum Deum tuum adorabis, et illi soli servies, intellectum pariter officiumque servare. Neque enim cuiquam fas est sic adorare Deum Patrem, ut Deum Filium non adoret (al. adores), cum utique de ipso Filio scriptum sit in Deuteronomio: Laetamini, coeli, simul cum eo, et adorent eum omnes angeli Dei. De ipso quoque beatus David dicat in Psalmis Adorabunt eum omnes reges terrae, omnes gentes servient ei (Psal. LXXI, 11).
8. Let them confess, then, that the Father and the Son are not two lord gods, but one Lord God, their own, if they wish to hold the truth of the faith and do not wish to be found rebels against the precepts of the Law and of the Gospel. For so they will be able (or: were able) to keep both the meaning and the duty of that testimony in which it is said: You shall adore the Lord your God, and Him only shall you serve. For it is lawful for no one so to adore God the Father as not to adore God the Son (or: as you do not adore), since it is surely written of the Son Himself in Deuteronomy: Rejoice, ye heavens, together with Him, and let all the angels of God adore Him. Of Him also let the blessed David say in the Psalms: All the kings of the earth shall adore Him, all nations shall serve Him (Ps. 71:11).
CAP. IV. Creatura nequaquam adoranda. Idololatrae veritatem Dei commutant in mendacium. — 9. Quod (al. quia) si Filius secundum divinitatem unus Deus cum Patre non esset, unius cum eo naturae utique non fuisset; et si naturae alterius esset, creatura sine dubio esset. Si autem creatura esset, serviendum ei sanctarum Scripturarum auctoritas non juberet, sed potius prohiberet. In primo enim decalogi mandato, sicut unius Domini Dei cultura servitusque manifestissime praecipitur, ita omni creaturae adoratio ac servitus a fidelibus exhibenda vehementissime prohibetur. Ibi enim dicitur: Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis: Non erunt tibi dii absque me (Exod. XX, 2, 3). Si hoc simul a Patre et Filio dictum accipitur, unus Dominus Deus credatur Pater et Filius: sed si hoc aut Pater sine Filio, aut sine Patre creditur dixisse Filius, necesse est ut aut Pater Dominus Deus negetur, aut Filius. De illo enim qui dixit: Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis: Non erunt tibi dii absque me; de ipso sanctus Moyses ait: Audi, Israel: Dominus Deus tuus Deus (al. Dominus unus est (Deut. VI, 4). Et quia (al. et quod) ipse Deus sibi soli praecipiens tantummodo serviendum, seque jubens a fidelibus adorandum, prorsus interdixit ne quis auderet (al. audeat) creaturam adorare, creaturaeque servire; propterea in fine illius primi praecepti, de omnibus quae creavit ita loquitur: Non adorabis ea nec servies eis: ego enim sum Dominus Deus tuus (Exod. XX, 5).
CHAPTER IV. The creature is by no means to be adored. Idolaters change the truth of God into a lie. — 9. For (or: because) if the Son were not, according to His Godhead, one God with the Father, He would surely not have been of one nature with Him; and if He were of another nature, He would without doubt be a creature. But if He were a creature, the authority of the holy Scriptures would not command that He be served, but would rather forbid it. For in the first commandment of the Decalogue, just as the worship and service of the one Lord God is most plainly enjoined, so adoration and service to be shown by the faithful to any creature is most vehemently forbidden. For there it is said: I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage: you shall have no gods besides me (Exod. 20:2–3). If this is taken as said by the Father and the Son together, let the Father and the Son be believed one Lord God; but if it is believed that either the Father said it without the Son, or the Son without the Father, then necessarily either the Father or the Son is denied to be Lord God. For of Him who said: I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage: you shall have no gods besides me, of Him the holy Moses says: Hear, O Israel: the Lord your God is one God (or: one Lord) (Deut. 6:4). And because God Himself, commanding that He alone is to be served, and ordering that He be adored by the faithful, utterly forbade that anyone should dare (or: dare) to adore a creature and to serve a creature, therefore at the end of that first precept He speaks thus of all the things He created: You shall not adore them nor serve them: for I am the Lord your God (Exod. 20:5).
10. Quod utique sciens beatus Apostolus, iram Dei revelari pronuntiat super omnem impietatem et injustitiam eorum qui commutaverunt veritatem Dei in mendacium,
10. Knowing this, surely, the blessed Apostle declares that the wrath of God is revealed against all the ungodliness and unrighteousness of those who changed the truth of God into a lie
Editors' notes and page, col. 364
Footnotes
(g) ‹anchor: not visible in the page-foot images (the call stands higher on the page)› · call in col 364 [not confirmed]
Ms. Colb., non duos deos.
The Colbert manuscript: "not two gods".
(printed under page 187)
(h) ‹anchor: not visible in the page-foot images› · call in col 364 [not confirmed]
Ita ms. Colb.; at ed., De ipso quoque.... in psalmo dicit.
So the Colbert manuscript; but the editions: "Of him also.... he says in the psalm".
(printed under page 187)
(i) ‹anchor: not visible in the page-foot images› · call in col 364 [not confirmed]
Ms. Colb., dignitatem; at editi, divinitatem.
The Colbert manuscript: "dignity"; but the printed editions: "divinity".
(printed under page 187)
Page
- running head: EPISCOPI RUSPENSIS. 364
- marginal letters: A ‹Quod cum dixerint›; B ‹mini, coeli, simul cum eo›; C ‹adoratio ac servitus a fidelibus›; D ‹audeat) creaturam adorare›
- old-edition numerals: 201 after ‹propterea›
et coluerunt et servierunt creaturae potius quam creatori, qui est benedictus in saecula (Rom. I, 18, 25). Veritatem Dei tenere est unum Deum colere; veritatem Dei in mendacium convertere est creaturae servire. Vera enim religio in unius constat veri Dei servitio. Ipsa namque veritas unus est Deus: et sicut excepta una veritate non est alia veritas, sic absque uno Deo vero non est alius verus Deus: ipsa enim una veritas est naturaliter una vera divinitas. Et ita non possunt duo veri dii veraciter dici, sicut ipsa una veritas naturaliter non potest dividi.
and worshipped and served the creature rather than the Creator, who is blessed for ever (Rom. 1:18, 25). To hold the truth of God is to worship one God; to turn the truth of God into a lie is to serve the creature. For true religion consists in the service of the one true God. For Truth itself is one God: and just as apart from the one Truth there is no other truth, so apart from the one true God there is no other true God: for the one Truth itself is by nature the one true Godhead. And so two true gods cannot truly be spoken of, just as the one Truth itself cannot by nature be divided.
CAP. V. Scriptura et Patrem et Filium verum Deum praedicat. Homines sancti filii Dei sunt non eo modo quo Christus. Quis commutat veritatem Dei in mendacium. Quid sit ex superioribus argumentis concludendum. — 11. Sancta vero Scriptura, quae nobis unum Dominum Deum veraciter salubriterque commendat, sicut Patrem verum Deum, sic et Filium verum Deum fidelibus cunctis insinuat. De Patre quippe dicit beatus Paulus apostolus, Thessalonicensibus scribens: Conversi estis ad Dominum a simulacris, servire Deo vivo et vero; et exspectare Filium ejus de coelis, quem suscitavit a mortuis Jesum, qui eripuit nos ab ira ventura (I Thess. I, 9, 10). Hic Jesus Christus non sic est Dei Patris filius, sicut nos sumus: ille est enim proprius, nos redempti; ille natus, nos facti; ille verus, nos adoptivi. Ille autem, qui verus est filius, ipse etiam verus est Deus, non adoptione generatus, sed de Patre naturaliter natus. In quo vero Deo veroque Filio, ideo est vera divinitas, quia naturalis est illi de Patre nativitas. Propter quod eum verum Patris Filium, verum Deum, vitamque aeternam beatus Joannes in Epistola sua profitetur, dicens: Scimus quia Filius Dei venit, et dedit nobis intellectum, ut sciamus verum, et simus in vero Filio ejus Jesu Christo. Hic est verus Deus, et vita aeterna (I Joan. V, 20) Verum itaque Deum colere, veroque Deo servire, non est utique veritatem Dei in mendacium commutare. Ille autem veritatem Dei commutat in mandacium, qui Deo non vero existimat serviendum; ille autem Deum non verum colit, et Deo non vero servit, qui creaturae servierit, creaturamque coluerit: quia ubi Deus non verus colitur, et Deo non vero servitur, ibi Dei veritas in mendacium commutatur.
CHAPTER V. Scripture proclaims both the Father and the Son to be true God. Holy men are sons of God, not in the way that Christ is. Who changes the truth of God into a lie. What is to be concluded from the arguments above. — 11. Holy Scripture, which truly and wholesomely commends to us one Lord God, makes known to all the faithful that, as the Father is true God, so too the Son is true God. For of the Father the blessed apostle Paul says, writing to the Thessalonians: You turned to the Lord from idols, to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead, Jesus, who delivered us from the wrath to come (1 Thess. 1:9–10). This Jesus Christ is not the son of God the Father in the way that we are: for He is His own, we are redeemed; He is born, we are made; He is true, we are adopted. And He who is the true Son is Himself also true God, not begotten by adoption but born of the Father by nature. In Him, true God and true Son, there is true Godhead for this reason, that His birth from the Father is by nature. Wherefore the blessed John in his Epistle professes Him to be the true Son of the Father, true God and life eternal, saying: We know that the Son of God has come, and has given us understanding, that we may know the true one, and may be in His true Son Jesus Christ. This is the true God, and life eternal (1 John 5:20). To worship the true God, then, and to serve the true God, is certainly not to change the truth of God into a lie. But he changes the truth of God into a lie who thinks that one who is not true God is to be served; and he worships one who is not true God, and serves one who is not true God, who serves a creature and worships a creature: for where one who is not true God is worshipped, and one who is not true God is served, there the truth of God is changed into a lie.
12. Quoniam ergo, et Deum Patrem Deum verum, et Dum Filium Deum verum, coelestium eloquiorum attestatione cognoscimus; aut unum verum Deum naturaliter Patrem et Filium cum catholicis asserant, aut duos veros deos a se coli, contra veritatem sanctae fidei dicant; aut creaturae cultores seipsos profiteri non metuant, ut veritatem Dei se in mendacium commutasse ipsa rerum manifestatione cognoscant. Una quippe veritas unius veri Dei, imo
12. Since, therefore, we know by the testimony of the heavenly utterances both that God the Father is true God and that God the Son is true God, either let them assert with the Catholics that the Father and the Son are by nature one true God; or let them say, against the truth of the holy faith, that two true gods are worshipped by them; or let them not be afraid to profess themselves worshippers of a creature, so that they may recognize from the very evidence of the facts that they have changed the truth of God into a lie. For the one truth of the one true God, nay rather
Editors' notes and page, col. 365
Footnotes
(a) ‹anchor: not visible in the page-foot images (the call stands higher on the page)› · call in col 365 [not confirmed]
Ms. Colb., una vera veritas.
The Colbert manuscript: "one true truth".
(printed under page 188)
(b) ‹anchor: not visible in the page-foot images (in or near the quotation of 1 Thess. 1:9–10)› · call in col 365 [not confirmed]
Ms., ab omnibus simulacris.
The manuscript: "from all idols".
(printed under page 188)
(c) ‹anchor: Propter quod eum› · call in col 365
Ms., Propter eum, etc.
The manuscript: "On account of him", etc.
(printed under page 188)
(d) ‹anchor: existimat serviendum› · call in col 365
Ms., qui vero Deo non æstimat serviendum.
The manuscript: "who does not reckon that the true God is to be served".
(printed under page 188)
(e) ‹anchor: Deo non vero servit› · call in col 365
Ms., Deum verum non colit, et Deo vero non servit.
The manuscript: "does not worship the true God, and does not serve the true God".
(printed under page 188)
(f) ‹anchor: non vero servitur› · call in col 365
Ms., et Deo vero non servitur.
The manuscript: "and the true God is not served".
(printed under page 188)
Page
- running head: 365 EPISTOLA (rest of the running head lies over the facing column, not in this image)
- marginal letters: A ‹dacium, et coluerunt›; B ‹Dominum Deum veraciter salubriterque›; C ‹pter quod eum verum Patris Filium›; D ‹et Dum Filium Deum verum›
- old-edition numerals: (none)
una veritas, unus verus Deus, non permittit servitutem atque culturam veri Dei creaturae conjungi. Vera quoque religio, excepto uno vero Deo, nulli deo sinit culturae ac servitutis obsequium a fidelibus exhiberi.
the one Truth, the one true God, does not permit the service and worship of the true God to be joined to a creature. True religion, too, allows the homage of worship and service to be shown by the faithful to no god save the one true God.
CAP. VI. Nulla creatura est veritas, sed vera. Filius in quo Patri aequalis. In quo minor. Duplex nativitas Christi, aeterna et temporalis. — Omnis autem natura quae minor est natura Dei Patris, sine dubio creata natura est. Quid est autem creata natura, nisi creatura? Omnis porro creatura quoniam opus est veritatis, est quidem creatura vera, non tamen est veritas. Sola enim (al. autem) naturaliter est veritas, quae naturaliter est vera divinitas. Illi ergo veritatem Dei non commutant in mendacium, sed verae fidei tenent salutare mysterium, qui nec solum Patrem, nec solum Filium, sed simul Patrem et Filium, unum Dominum Deum suum corde credunt ad justitiam, et ore confitentur ad salutem (Rom. X, 10). Quia non solum Pater Deus, sed etiam Filius Deus naturaliter est verax Deus, veritas Deus, permanens cum Patre naturaliter unus verax, unus verus, unaque veritas: quia duos deos credi vel dici omnino prohibet una veritas, quae sola vera est divinitas.
CHAPTER VI. No creature is the truth, but true. In what the Son is equal to the Father. In what He is less. The twofold birth of Christ, eternal and temporal. — Now every nature that is less than the nature of God the Father is without doubt a created nature. And what is a created nature but a creature? Further, every creature, since it is the work of the Truth, is indeed a true creature, yet it is not the Truth. For that alone (or: but that alone) is by nature the Truth which is by nature the true Godhead. They therefore do not change the truth of God into a lie, but hold the saving mystery of the true faith, who neither the Father alone nor the Son alone, but the Father and the Son together, believe with the heart unto justice and confess with the mouth unto salvation (Rom. 10:10) as their one Lord God. For not only the Father is God, but the Son too is by nature God the truthful, God the Truth, remaining with the Father by nature one truthful, one true, and one Truth: since the one Truth, which alone is the true Godhead, utterly forbids two gods to be believed or spoken of.
13. Proinde Deus Filius secundum divinam naturam non est minor Patre, sed aequalis est Patri, quia Filius ita verus Deus dicitur, ut Pater Deus verior non dicatur; in Deo enim vero nihil minus existimari sinit ipsa veritatis agnitio. Permanet itaque in Patre et Filio naturaliter una verae divinitatis aequalitas, et una incommutabilis ac sempiterna majestas. Sic autem Filium Patri aequalem veraciter dicimus, ut etiam minorem veraciter non negemus. Scimus enim Deum Filium natum de natura Dei Patris, natum etiam de natura Virginis matris, ac per hoc verum Deum de veritate paternae naturae, verum hominem de veritate maternae substantiae: quem divinitatis aeternitas ostendit sine initio natum, et temporalis susceptio carnis docet sine dubio minoratum. Aequalis est Filius Patri, et minor est Filius Patre: aequalis vera divinitate, minor vera humanitate. Aequalis, quia In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1); minor autem, quia Verbum caro factum est, et habitavit in nobis (Ibid., 14). Aequalis, quia cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo (Philip. II, 6); minor autem, quia semetipsum exinanivit, formam servi accipiens (Ibid., 7). Aequalis est Patri Filius, quia de Domino natus est Dominus; minor est autem Patre Filius, quia de ancilla factus est servus. Inde est quod dicit: De ventre matris meae, Deus meus es tu (Psal. XXI, 11). Et iterum: O Domine, ego servus tuus, et filius ancillae tuae (Psal. CXV, 6). Aequalis est Patri Filius, quia
13. Accordingly God the Son, according to the divine nature, is not less than the Father but is equal to the Father, because the Son is called true God in such a way that the Father is not called more truly God; for the very knowledge of the truth does not allow anything lesser to be supposed in the true God. There remains, therefore, in the Father and the Son by nature one equality of true Godhead, and one unchangeable and everlasting majesty. Yet we truly call the Son equal to the Father in such a way that we do not truly deny Him also to be less. For we know that God the Son was born of the nature of God the Father, born also of the nature of the Virgin mother, and therefore true God from the reality of the Father's nature, true man from the reality of the mother's substance: whom the eternity of the Godhead shows to have been born without beginning, and the taking of flesh in time teaches to have been without doubt made less. The Son is equal to the Father, and the Son is less than the Father: equal in true Godhead, less in true humanity. Equal, because In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1); but less, because The Word was made flesh, and dwelt among us (John 1:14). Equal, because, being in the form of God, He thought it not robbery to be equal to God (Phil. 2:6); but less, because He emptied Himself, taking the form of a servant (Phil. 2:7). The Son is equal to the Father, because He was born Lord of the Lord; but the Son is less than the Father, because He was made a servant of a handmaid. Hence it is that He says: From my mother's womb Thou art my God (Ps. 21:11). And again: O Lord, I am Thy servant, and the son of Thy handmaid (Ps. 115:6). The Son is equal to the Father, because
Editors' notes and page, col. 366
Footnotes
(g) ‹anchor: not visible in the page-foot images (the call stands higher on the page)› · call in col 366 [not confirmed]
Ms. Culturam veri Dei creaturæ conjungi; editi, Deo creaturæque.
The manuscript: "that the worship of the true God be joined to a creature"; the printed editions: "to God and to the creature".
(printed under page 188)
(h) ‹anchor: not visible in the page-foot images› · call in col 366 [not confirmed]
Basil., nulli Deo sinit culturæ ac servitutis obsequium nisi qui natura Deus est. Qui autem non est a natura Dei Patris, sine dubio creata natura est.
The Basel edition: "(it) allows the homage of worship and service to no god save him who is God by nature. But he who is not from the nature of God the Father is without doubt a created nature."
(printed under page 188)
(i) ‹anchor: not visible in the page-foot images› · call in col 366 [not confirmed]
Ant., omnis autem creatura. Ms. Colb. omnis autem natura.
The Antwerp edition: "but every creature". The Colbert manuscript: "but every nature".
(printed under page 188)
Page
- running head: EPISTOLA VIII. 366
- marginal letters: A ‹una veritas, unus verus Deus›; B ‹fidei tenent salutare mysterium›; C ‹Sic autem Filium Patri aequalem›; D ‹aequalem Deo (Philip. II, 6)›
- old-edition numerals: 202 after ‹unus›
Omnia per ipsum facta sunt, et sine ipso factum est nihil (Joan. I, 3); minor est autem Patre Filius, quia factus est ex muliere, factus sub lege (Gal. IV, 4). Et ideo sicut veraciter Dei Filius Deo Patri coaeternus agnoscitur, sic veraciter matre posterior invenitur.
All things were made through Him, and without Him was made nothing (John 1:3); but the Son is less than the Father, because He was made of a woman, made under the law (Gal. 4:4). And therefore, just as the Son of God is truly acknowledged to be coeternal with God the Father, so He is truly found to be later than His mother.
14. Primam quippe nativitatem Filii nullatenus praecessit aeternitas Patris, cujus tamen secundam nativitatem praecessit temporalis nativitas matris. In illa quippe natura Dei Patris, quae esse non coepit, de aeterno Patre coaeternus est Filius inenarrabiliter natus; in natura Virginis, quae esse coepit ex tempore, de temporali matre temporaliter est idem Filius misericorditer generatus. In ea itaque natura Dei Filius aequalis est Patri, in qua ante omnia coaeternus est Patri; et in ea natura est Filius Patre minor, in qua est et matre posterior. In ea natura Patri aequalis est Filius, in qua creator est angelorum; in ea natura Patre minor est idem Filius, in qua Redemptor est hominum. In ea natura Patri aequalis est Filius, in qua ab initio creaturae adoratur et laudatur ab angelis. In ea natura Filius minor est Patre in qua est minoratus paulo minus ab angelis.
14. For the eternity of the Father in no way preceded the first birth of the Son, whose second birth, however, the temporal birth of His mother did precede. For in that nature of God the Father, which did not begin to be, the Son was ineffably born coeternal from the eternal Father; in the nature of the Virgin, which began to be in time, the same Son was mercifully begotten in time from a mother in time. In that nature, therefore, the Son of God is equal to the Father in which He is coeternal with the Father before all things; and in that nature the Son is less than the Father in which He is also later than His mother. In that nature the Son is equal to the Father in which He is the creator of the angels; in that nature the same Son is less than the Father in which He is the Redeemer of men. In that nature the Son is equal to the Father in which from the beginning of creation He is adored and praised by the angels. In that nature the Son is less than the Father in which He was made a little lower than the angels.
CAP. VII. Minoratio in Christo ad naturam humanam pertinet. — 15. Apostolica quippe auctoritas hujus minorationis non destitit demonstrare mysterium, dicens, Eum autem, qui modico quam angeli minoratus est, videmus Jesum propter passionem mortis gloria et honore coronatum (Hebr. II, 9). Superius autem cujus naturae sit haec assignanda minoratio, evidenter ostensum est, quando illud testimonium prophetae prolatum est, quo dicitur: Domine, quid est homo, quod memor es ejus; aut filius hominis, quoniam visitas eum? Minorasti eum paulo minus ab angelis (Psal. VIII, 5). Dei ergo Filius ante susceptionem carnis cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo (Philip. II, 6), quia in illa forma Dei, Filius aequalis est Patri; quod si minor esset, in eadem forma Dei non esset: sed in forma Dei Filium esse apostolica testatur auctoritas Ideo ergo aequalem Deo esse, non illi rapina fuerat, sed natura; quia in forma veri Dei non nisi verus esse potuit Deus, et divinae formae unitas ipsa est deitatis unius naturalis aequalitatis Ubi ergo formae unitas in natura erat, aequalitas rapina non erat. Naturalis autem divinitatis aequalitas, quae in forma Dei erat, auferri Deo vero non poterat.
CHAPTER VII. The making-less in Christ belongs to the human nature. — 15. For the apostolic authority did not fail to show the mystery of this making-less, saying: But Him who was made a little less than the angels, Jesus, we see, for the suffering of death, crowned with glory and honour (Heb. 2:9). And of which nature this making-less is to be ascribed to was plainly shown above, when that testimony of the prophet was brought forward in which it is said: O Lord, what is man, that Thou art mindful of him; or the son of man, that Thou visitest him? Thou hast made him a little less than the angels (Ps. 8:5). The Son of God, then, before the taking of flesh, being in the form of God, thought it not robbery to be equal to God (Phil. 2:6), because in that form of God the Son is equal to the Father; and if He were less, He would not be in the same form of God: but the apostolic authority testifies that the Son is in the form of God. Therefore to be equal to God had been for Him not robbery but nature; for in the form of the true God none could be but the true God, and the unity of the divine form is itself [the unity] of the natural equality of one Deity. Where, then, there was unity of form in nature, equality was not robbery. And the natural equality of Godhead, which was in the form of God, could not be taken away from the true God.
16. Inde est quod, retinens veritatem divinitatis, et veritatem accipiens carnis, unus idemque Dei et hominis filius, et Patre factus est minor, et Patri permansit aequalis. Ideo utrumque veraciter ipsa veritas dixit: et: Pater major me est (Joan. XIV, 28); et: Ego et Pater unum sumus (Joan. X, 30). Vere ergo Deo Patre minor est Christus, quia naturaliter ex patribus est secundum carnem; et vere Deo Patri aequalis est idem Christus, quia naturaliter est
16. Hence it is that, keeping the reality of the Godhead and taking the reality of flesh, one and the same Son of God and of man both was made less than the Father and remained equal to the Father. Therefore the Truth Himself truly said both: The Father is greater than I (John 14:28); and: I and the Father are one (John 10:30). Truly, then, Christ is less than God the Father, because by nature He is from the fathers according to the flesh; and truly the same Christ is equal to God the Father, because by nature He is
Editors' notes and page, col. 367
Footnotes
(a) ‹anchor: not visible in the page-foot images (the call stands higher on the page)› · call in col 367 [not confirmed]
Locum hunc majori sui parte mutilum in editis restituimus ex cod. ms. Colb. Sic enim legebatur in editis: In ea natura Patre minor est idem Filius, in qua ab [omni? faint on the scan] creatura adoratur et laudatur ab angelis: reliqua vero omnia aberant.
This passage, mutilated in the greater part of it in the printed editions, we have restored from the Colbert manuscript. For in the printed editions it read: "In that nature the same Son is less than the Father in which he is adored by [every?] creature and praised by the angels"; all the rest was missing.
(printed under page 189)
(b) ‹anchor: deitatis unius› · call in col 367
Editi, divinitatis hujus.
The printed editions: "of this divinity".
(printed under page 189)
Page
- running head: 367 S. FULGENTII EPISCOP[I] (rest of the running head lies over the facing column, not in this image)
- marginal letters: A ‹Omnia per ipsum facta sunt›; B ‹Patre minor, in qua est et matre posterior›; C ‹est homo, quod memor es ejus›; D ‹16. Inde est quod, retinens›
- old-edition numerals: 203 after ‹temporalis nativitas›
super omnia Deus benedictus in saecula. De ipso enim uno Christo Dei Filio beatus Apostolus ait: Quorum patres, et ex quibus Christus secundum carnem, qui est super omnia Deus benedictus in saecula. Proinde vera fides, quae in uno eodemque Christo utriusque credit et confitetur substantiae veritatem, unum eumdemque Christum Dei Filium, et secundum veritatem carnis factum praedicat minorem, et secundum veritatem divinitatis Deo Patri credit et confitetur aequalem. Sicque veraciter unum Deum cum Patre Filium vera fides adorat, quae sic uni Deo novit a creaturis omnibus serviendum, ut noverit creaturae non deberi divinae servitutis obsequium.
God over all, blessed for ever. For of this one Christ, the Son of God, the blessed Apostle says: Whose are the fathers, and of whom is Christ according to the flesh, who is over all, God blessed for ever. Accordingly the true faith, which believes and confesses in one and the same Christ the reality of both substances, proclaims one and the same Christ, the Son of God, both to have been made less according to the reality of the flesh, and believes and confesses Him equal to God the Father according to the reality of the Godhead. And thus the true faith truly adores the Son as one God with the Father, the faith which knows that the one God is to be served by all creatures in such a way that it knows the homage of divine service is not owed to a creature.
CAP. VIII. Spiritus sanctus non creatura, sed creator est. Spiritus sanctus est verus Deus. Templum Spiritus sancti sumus sicut Patris et Filii. Spiritus sanctus aequalis est Deo Patri et Filio. — 17. Inde est, quod etiam Spiritum sanctum creatorem vera fides asserit, non creaturam. Quomodo enim creator esse negetur, a quo firmata coelorum virtus ostenditur, dicente David: Verbo Domini coeli firmati sunt, et Spiritu oris ejus omnis virtus eorum (Psal. XXXII, 6). Et alio loco: Emittes Spiritum tuum, et creabuntur (Psal. CIII, 30). Creator quippe est omnium rerum, qui factor est hominum. De quo beatus Job dicit: Spiritus divinus qui fecit me (Job XXXIII, 4). Spiritus ergo sanctus, sicut omnia creavit, sic omnia replet immensus. Et quia immensus replet, naturaliter est verus Deus. Scriptum est enim: quia Spiritus Domini replevit orbem terrarum (Sap. I, 7). Nam et beatus David ubique esse Spiritum Dei testatur, dicens de eo: Quo ibo a spiritu tuo, aut a facie tua quo fugiam (Psal. CXXXVIII, 7)? Quomodo autem negant Ariani Deum esse Spiritum sanctum, cum ita simus templum Spiritus sancti, sicut sumus templum Patris et Filii? Apostolus enim dicit: Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis? Si quis autem templum Dei violaverit, disperdet illum Deus. Templum enim Dei sanctum est, quod estis vos (I Cor. III, 16). Sic autem nos Apostolus asserit esse templum Dei, ut in eadem epistola templum nos dicat etiam Spiritus sancti. Dicit enim: Nescitis quia membra vestra templum sunt qui in vobis habitat Spiritus sancti, quem habetis a Deo (I Cor. VI, 19)? Et ut ipsum Spiritum sanctum Deum esse demonstraret, continuo subjunxit: Glorificate et portate Deum in corpore vestro (Ibid., 20)
CHAPTER VIII. The Holy Spirit is not a creature but the Creator. The Holy Spirit is true God. We are the temple of the Holy Spirit as of the Father and the Son. The Holy Spirit is equal to God the Father and the Son. — 17. Hence it is that the true faith asserts the Holy Spirit also to be Creator, not creature. For how could He be denied to be Creator, by whom the power of the heavens is shown to have been established, as David says: By the word of the Lord the heavens were established, and all their power by the Spirit of His mouth (Ps. 32:6). And in another place: Thou shalt send forth Thy Spirit, and they shall be created (Ps. 103:30). For He is the Creator of all things who is the maker of men. Of Him blessed Job says: The divine Spirit, who made me (Job 33:4). The Holy Spirit, therefore, as He created all things, so, being immeasurable, He fills all things. And because, being immeasurable, He fills [them], He is by nature true God. For it is written: that The Spirit of the Lord has filled the whole world (Wis. 1:7). For blessed David too testifies that the Spirit of God is everywhere, saying of Him: Whither shall I go from Thy spirit, or whither shall I flee from Thy face? (Ps. 138:7). And how do the Arians deny that the Holy Spirit is God, when we are the temple of the Holy Spirit just as we are the temple of the Father and the Son? For the Apostle says: Do you not know that you are the temple of God, and the Spirit of God dwells in you? But if anyone violates the temple of God, God will destroy him. For the temple of God is holy, which you are (1 Cor. 3:16[–17]). And the Apostle declares us to be the temple of God in such a way that in the same epistle he calls us the temple of the Holy Spirit as well. For he says: Do you not know that your members are the temple of the Holy Spirit who dwells in you, whom you have from God? (1 Cor. 6:19). And to show that the Holy Spirit Himself is God, he at once added: Glorify and bear God in your body (1 Cor. 6:20).
18. Aequalis est ergo Patri et Filio Spiritus sanctus, quia creator est omnium rerum, sicut Pater et Filius. Aequalis est Patri et Filio Spiritus sanctus, quia omnia replet immensus, sicut Pater et Filius. Aequalis est Patri et Filio Spiritus sanctus, quia omnium fidelium membra unum templum habet sicut Pater et Filius. Quis autem negare audeat unam esse divinitatem Patris, et Filii, et Spiritus sancti,
18. The Holy Spirit, therefore, is equal to the Father and the Son, because He is Creator of all things, as are the Father and the Son. The Holy Spirit is equal to the Father and the Son, because, being immeasurable, He fills all things, as do the Father and the Son. The Holy Spirit is equal to the Father and the Son, because He has the members of all the faithful as one temple, as do the Father and the Son. And who would dare to deny that the Godhead of the Father and of the Son and of the Holy Spirit is one,
Editors' notes and page, col. 368
Footnotes
(c) ‹anchor: not visible in the page-foot images (the call stands higher on the page)› · call in col 368 [not confirmed]
Abest ab editis divinæ, legitur autem in ms. Colb.
"Divine" (divinæ) is absent from the printed editions, but it is read in the Colbert manuscript.
(printed under page 189)
(d) ‹anchor: immensus replet› · call in col 368
Editi, et quia omnia replet.
The printed editions: "and because he fills all things".
(printed under page 189)
(e) ‹anchor: replet immensus› · call in col 368
Ita ms. Colb.; at editi, quia replet mundum.
So the Colbert manuscript; but the printed editions: "because he fills the world".
(printed under page 189)
Page
- running head: [S. FULGENT]I EPISCOPI RUSPENSIS. 368
- marginal letters: A ‹super omnia Deus benedictus›; B ‹Spiritus sancti sumus sicut Patris›; C ‹statur, dicens de eo›; D ‹Portate Deum in corpore vestro›
- old-edition numerals: 204 before ‹CAP. VIII.›
cum corpora fidelium, quae membra sunt Christi, ipsa templum sint Spiritus sancti?
when the bodies of the faithful, which are the members of Christ, are themselves the temple of the Holy Spirit?
CAP. IX. Conclusio de Trinitate. In tribus personis non est diversitas divinae naturae. Baptismus non valet nisi in nomine Trinitatis collatus. — 19. Trinitas est itaque unus solus creator omnium rerum Deus, Trinitas est unus solus immensus naturaliter Deus. Ad hujus imaginem Trinitatis homo factus agnoscitur, in cujus nomine baptizatus denuo renovatur. Baptizari autem gentes in nomine Patris et Filii, et Spiritus sancti (Matth. XXVIII, 19), Salvator noster edocuit, ut sicut Trinitatis opere initium conditionis accepimus, sic in nomine Trinitatis, divinae adoptionis gratiam sumeremus. Unus est ergo verus Deus Pater, et Filius, et Spiritus sanctus qui omnipotentissima bonitate creat homines, et gratuita miseratione justificat peccatores. Praeter hunc unum Deum verum nullus est Deus, quia dum dicit: Videte quia ego sum Deus, et non est alius praeter me (Deut. XXXII, 39), docet nos et admonet grave esse peccatum, si quis extra unum Deum alium credat Alium sine dubio credit quisquis in Patre, et Filio, et Spiritu sancto, diversitatem divinitatis existimat; cum ille Deus, qui solus habet veram divinitatem, colendi alterius dei nullatenus tribuat facultatem; nec in sacramento redemptionis humanae sit aliquatenus nominandus, quisquis ab unius veri Dei natura invenitur extraneus. Mysterium autem redemptionis humanae nulla ratione perficitur, si in baptismo vel Filii, vel Spiritus sancti, vocabulum subtrahatur.
CHAPTER IX. Conclusion concerning the Trinity. In the three Persons there is no diversity of the divine nature. Baptism is not valid unless conferred in the name of the Trinity. — 19. The Trinity, then, is the one sole God, Creator of all things; the Trinity is the one sole God, immeasurable by nature. Man is acknowledged to have been made to the image of this Trinity, in whose name, being baptized, he is renewed again. And our Saviour taught that the nations are to be baptized in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19), so that, as we received the beginning of our creation by the work of the Trinity, so in the name of the Trinity we might receive the grace of divine adoption. The one true God, therefore, is the Father and the Son and the Holy Spirit, who by most almighty goodness creates men and by free mercy justifies sinners. Besides this one true God there is no God, since, when He says: See that I am God, and there is no other besides me (Deut. 32:39), He teaches and warns us that it is a grave sin if anyone believes in another apart from the one God. Without doubt he believes in another whoever supposes a diversity of Godhead in the Father and the Son and the Holy Spirit; since that God who alone has true Godhead in no way grants the liberty of worshipping another god; nor is anyone to be named in any degree in the sacrament of man's redemption who is found to be foreign to the nature of the one true God. But the mystery of man's redemption is in no way accomplished if in baptism the name either of the Son or of the Holy Spirit is withdrawn.
CAP. X. Excusatio brevitatis. — 19 bis. Proinde, quoniam epistolaris modus sermonem nostrae disputationis non permittit extendi, dilectionis tuae primordia non sunt lectionis prolixitate fatiganda, sed brevitate potius excitanda, ut dum breve opus delectabiliter legis, ad prolixam lectionem ardentius inflammeris. Pauca quae dicturus sum, intente lege, prudenter intellige, et indubitanter tene: ex quibus valeas in assertione fidei a falsis vera discernere, et Christianam fidem, ipsius illuminatoris nostri juvamine retinere.
CHAPTER X. Apology for brevity. — 19 bis. Accordingly, since the manner of a letter does not allow the discourse of our discussion to be drawn out, the beginnings of your charity are not to be wearied by a long reading but rather roused by brevity, so that, while you read a short work with delight, you may be more ardently kindled to a long reading. The few things I am about to say, read attentively, understand prudently and hold without doubting: by them you may be able, in asserting the faith, to tell the true from the false, and to keep the Christian faith with the help of Him who enlightens us.
CAP. XI. In Trinitate unus Deus, una natura. Error Sabellianorum. — 20. Unus Deus est sancta Trinitas, Pater, et Filius, et Spiritus sanctus. Una est enim Patris, et Filii, et Spiritus sancti natura, sed non una persona. Proinde ut retenta veritate possis refellere, vel certe respuere falsitatem, si quem videris ita Patris, et Filii, et Spiritus sancti unam confiteri naturam, ut velit unam asserere personam, noli Christianum catholicum putare, sed haereticum Sabellianum agnosce.
CHAPTER XI. In the Trinity one God, one nature. The error of the Sabellians. — 20. The Holy Trinity, Father, Son and Holy Spirit, is one God. For the nature of the Father and of the Son and of the Holy Spirit is one, but not the Person. Accordingly, so that, holding to the truth, you may refute or at least reject falsehood: if you see anyone so confess one nature of the Father and of the Son and of the Holy Spirit that he means to assert one Person, do not think him a Catholic Christian, but recognize a Sabellian heretic.
CAP. XII. Error Arianorum. Sabelliani et Ariani in quo recipiendi, in quo respuendi. — 21. Si quem vero audieris ita tres personas, Patris, et Filii, et Spiritus sancti, dicere, ut velit tres naturas istarum trium
CHAPTER XII. The error of the Arians. In what the Sabellians and the Arians are to be accepted, in what rejected. — 21. But if you hear anyone so speak of three Persons, of the Father and of the Son and of the Holy Spirit, that he means [to assert] three natures of these three
Editors' notes and page, col. 369
Footnotes
(a) ‹anchor: not visible in the page-foot images (the call stands higher on the page)› · call in col 369 [not confirmed]
Ita ms. Colb.; at editi, gratia frui mereremur.
So the Colbert manuscript; but the printed editions: "we should deserve to enjoy grace".
(printed under page 190)
(b) ‹anchor: not visible in the page-foot images› · call in col 369 [not confirmed]
Ms., Præter hunc Deum verum.
The manuscript: "Besides this true God".
(printed under page 190)
(c) ‹anchor: not visible in the page-foot images› · call in col 369 [not confirmed]
Ms., In alterum credat.
The manuscript: "should believe in another".
(printed under page 190)
(d) ‹anchor: juvamine retinere› · call in col 369
Ms. In nomine tene.
The manuscript: "hold in the name".
(printed under page 190)
Page
- running head: 369 EPISTOLA (rest of the running head lies over the facing column, not in this image)
- marginal letters: A ‹cum corpora fidelium›; B ‹tione justificat peccatores›; C ‹CAP. X. Excusatio brevitatis. — 19 bis. Proinde›; D ‹non una persona. Proinde ut retenta›
- old-edition numerals: 205 after ‹nullatenus›
personarum asserere, Arianum haereticum sine dubitatione intellige. Verum est enim quod Sabelliani unam naturam Patris, et Filii, et Spiritus sancti, credunt; sed falsum est quod tres personas esse non credunt. Verum est etiam quod Ariani tres personas Patris, et Filii, et Spiritus sancti, dicunt; sed falsum est quod istarum trium personarum tres naturas persuadere contendunt. Perverse itaque Ariani naturam Trinitatis dividunt, et personas Sabelliani confundunt: cum ita sit una natura Patris, et Filii, et Spiritus sancti, ut non sit una persona; quia alia est persona Patris, alia Filii, alia Spiritus sancti.
Persons, understand him without hesitation to be an Arian heretic. For it is true that the Sabellians believe the nature of the Father and of the Son and of the Holy Spirit to be one; but it is false that they do not believe there are three Persons. It is true also that the Arians speak of three Persons, of the Father and of the Son and of the Holy Spirit; but it is false that they strive to persuade [men] of three natures of these three Persons. Perversely, then, the Arians divide the nature of the Trinity, and the Sabellians confound the Persons: whereas the nature of the Father and of the Son and of the Holy Spirit is one in such a way that the Person is not one; for the Person of the Father is one, that of the Son another, that of the Holy Spirit another.
CAP. XIII. Error Macedonianorum. — 22. Si quem vero videris, Patris quidem et Filii unam confiteri naturam, sed Spiritus sancti alteram praedicare substantiam, ut aequalem quidem dicat Patri Filium, et solum minorem asserat Spiritum sanctum, iste non tenet catholicae fidei veritatem, sed a Macedonio natum perfidiae sectatur errorem. Proinde quia non est catholicus Christianus, sed Macedonianus haereticus est, ab omnibus est fidelibus respuendus.
CHAPTER XIII. The error of the Macedonians. — 22. But if you see anyone confess one nature of the Father and of the Son, yet proclaim another substance of the Holy Spirit, so that he calls the Son equal to the Father but asserts the Holy Spirit alone to be less, that man does not hold the truth of the Catholic faith but follows the error of unbelief born of Macedonius. Therefore, since he is not a Catholic Christian but a Macedonian heretic, he is to be rejected by all the faithful.
CAP. XIV. De veritate humanae naturae in Christo — 23. Nunc pauca de mysterio Dominicae Incarnationis adverte. Christus enim Dei Filius, qui seipsum Veritatem profitetur, sicut verus est Deus, sic verus est homo: in quo sicut est plenitudo divinae naturae, ita est et plenitudo humanae substantiae. Inest enim illi naturalis veritas divinitatis, naturalis veritas animae rationalis, et naturalis veritas carnis: ac per hoc naturalis divinitas communis est illi cum Patre: naturalis vero humanitas communis est illi cum Virgine matre.
CHAPTER XIV. On the reality of the human nature in Christ. — 23. Now attend to a few things concerning the mystery of the Lord's Incarnation. For Christ the Son of God, who professes Himself to be the Truth, as He is true God, so is He true man: in whom, as there is the fullness of the divine nature, so there is also the fullness of human substance. For there is in Him the natural reality of Godhead, the natural reality of a rational soul, and the natural reality of flesh: and therefore natural Godhead He has in common with the Father, while natural humanity He has in common with the Virgin mother.
CAP. XV. Haeresis Manichaeorum. — 24. Si quis ergo sic in Christo veram divinitatem praedicat, ut ejus veram carnem negare contendat, non est Christianus catholicus, sed haereticus Manichaeus, cum ipse Christus discipulis dubitantibus dixerit: Palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere (Luc. XXIV, 39).
CHAPTER XV. The heresy of the Manichees. — 24. If anyone, then, so proclaims true Godhead in Christ as to strive to deny His true flesh, he is not a Catholic Christian but a Manichaean heretic, since Christ Himself said to His doubting disciples: Handle and see, for a spirit has not flesh and bones, as you see me have (Luke 24:39).
CAP. XVI. Error Photinianorum. Christus mediator hominum propter naturae utriusque consortium — 25. Rursum si quis in Christo sic veritatem praedicat animae et carnis, ut veritatem in eo nolit accipere deitatis, id est, qui sic dicit Christum hominem, ut Deum neget, non est Christianus catholicus, sed Photinianus haereticus. Christus enim quemadmodum secundum veram divinitatem Deus creator est hominum, ita secundum veram carnem mediator est Dei et hominum. Mediator enim nullatenus esset, si vel cum Patre divinitatis naturam, vel cum hominibus communem carnis et animae substantiam non haberet. In eo autem verus mediator est hominum homo Christus Jesus, in quo de Patre formam Dei (per quam nos salvaret) naturaliter habuit, et ex Virgine
CHAPTER XVI. The error of the Photinians. Christ is the mediator of men through His sharing in both natures. — 25. Again, if anyone so proclaims in Christ the reality of soul and flesh that he will not accept in Him the reality of Deity, that is, one who so calls Christ man as to deny that He is God, he is not a Catholic Christian but a Photinian heretic. For just as Christ, according to true Godhead, is God the creator of men, so according to true flesh He is the mediator of God and men. For He would in no way be mediator if He did not have either the nature of Godhead with the Father, or the substance of flesh and soul in common with men. But the man Christ Jesus is the true mediator of men in this, that He had by nature from the Father the form of God (through which He might save us), and from the Virgin
Editors' notes and page, col. 370
Footnotes
(e) ‹anchor: not visible in the page-foot images (the call stands higher on the page)› · call in col 370 [not confirmed]
Sic ms.; et editi, sed Macedonianæ perfidiæ sectatur errorem.
So the manuscript; and the printed editions: "but follows the error of the Macedonian faithlessness".
(printed under page 190)
(f) ‹anchor: humanæ substantiæ› · call in col 370
Ms., In quo sicut plenitudo humanæ substantiæ, sic plenitudo in eo est divinæ.
The manuscript: "In whom, as there is the fullness of human substance, so in him is the fullness of the divine".
(printed under page 190)
Page
- running head: [E]PISTOLA VIII. 370
- marginal letters: A ‹personarum asserere, Arianum›; B ‹stantiam, ut aequalem quidem dicat›; C ‹turalis vero humanitas communis›; D ‹Deum neget, non est Christianus›
- old-edition numerals: 206 after ‹catholicus, sed›
formam servi quam in nobis salvaret accepit. Nunquam autem homo a Deo gratiam salutis acciperet, si in una persona Christi divinae humanaeque naturae communio non maneret.
took the form of a servant, which He might save in us. And man would never receive the grace of salvation from God if the communion of the divine and human nature did not abide in the one Person of Christ.
CAP. XVII. Duae naturae in una Christi mediatoris persona. Duae in Christo naturae nec confunduntur nec duas personas constituunt. Eutychetis et Nestorii contrarii errores. — 26. Veritas ergo Christi sicut habet veritatem naturalem divinitatis ex Patre, sic habet naturalem veritatem humanitatis ex Virgine. Deus enim unigenitus dignatus est in utero Virginis fieri humanae carnis animaeque susceptor, ut esset humanae carnis animaeque salvator. Ipse unus, in quo est gemina, inseparabilis, inconfusibilisque natura, et utriusque naturae una persona: in quo alii duo rursus haeretici, sibimet contraria sentientes, diversos errores intulisse (al. instituisse) cognoscuntur, Nestorius scilicet et Eutyches. Nestorius quippe, quia duas in Christo cognovit esse naturas, conatus est duas in eo praedicare personas, et ita cor habens falsitatis obscuritate caecatum, fidei Christianae non dubitavit suae perfidiae sociare mendacium. Fides enim vera sicut in Christo duas naturas veraciter praedicat, sic duas in eo personas omnino denegat. Eutyches vero recte credens unam in Christo personam, perverse visus est unam in eo praedicare naturam, cum vera fides simul in Christo sic proprietatem naturae utriusque cognoscat, ut unam personam divinitatis atque humanitatis intelligat.
CHAPTER XVII. Two natures in the one Person of Christ the mediator. The two natures in Christ are neither confounded nor constitute two Persons. The opposite errors of Eutyches and Nestorius. — 26. The truth, then, of Christ, as it has the natural reality of Godhead from the Father, so it has the natural reality of humanity from the Virgin. For the only-begotten God deigned in the Virgin's womb to become the taker-up of human flesh and soul, that He might be the saviour of human flesh and soul. He is one, in whom there is a twofold, inseparable and unconfused nature, and of both natures one Person: in regard to whom two other heretics in turn, holding views contrary to each other, are known to have brought in (or: set up) differing errors, namely Nestorius and Eutyches. For Nestorius, because he recognized that there are two natures in Christ, attempted to proclaim two Persons in Him, and so, having a heart blinded by the darkness of falsehood, did not hesitate to join the lie of his unbelief to the Christian faith. For the true faith, as it truly proclaims two natures in Christ, so utterly denies two Persons in Him. Eutyches, on the other hand, rightly believing one Person in Christ, was seen perversely to proclaim one nature in Him, whereas the true faith so recognizes in Christ at once the distinctness of each nature as to understand one Person of Godhead and humanity.
CAP. XVIII. Sabellius. Arius. Manes. Photinus. — 27. Unus quippe Christus est, qui In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Qui etiam Verbum caro factum est, et habitavit in nobis. Hinc Sabellianus vincitur, quia in eo quod Verbum erat apud Deum, ostenditur alia Patris, alia Filii esse persona. Hinc etiam Arianus superatur, quia in eo quod Deus erat Verbum, ostenditur una esse Patris Filiique natura. Ad ostendendam quippe proprietatem personae valet quod solus Filius Verbum dicitur; ad ostendendam vero unius naturae communionem pertinet, quod sicut Deus Pater dicitur, sic etiam Filius Deus nuncupatur. Hinc etiam et Manichoeus simul contunditur, et Photinus, in eo quod dicitur: Et verbum caro factum est. In nomine quippe Verbi divinitas vera cognoscitur, et in nomine carnis vera humanitas invenitur: ut Christus Filius Dei, ut verus Deus, et verus homo, in utriusque nominis naturali veritate cognoscatur; ac sic, nec Manichoeus in eo falsam praedicare audeat carnem, nec Photinus ei naturalem valeat adimere deitatem.
CHAPTER XVIII. Sabellius. Arius. Manes. Photinus. — 27. For there is one Christ, who In the beginning was the Word, and the Word was with God, and the Word was God. Who also The Word was made flesh, and dwelt among us. Hence the Sabellian is overcome, because in that the Word was with God it is shown that the Person of the Father is one, that of the Son another. Hence the Arian too is defeated, because in that the Word was God it is shown that the nature of the Father and of the Son is one. For to show the distinctness of the Person it avails that the Son alone is called the Word; but to show the communion of one nature it serves that, as the Father is called God, so the Son too is named God. Hence too both the Manichee and Photinus are crushed together, in that it is said: And the Word was made flesh. For in the name of Word true Godhead is recognized, and in the name of flesh true humanity is found: so that Christ the Son of God, as true God and true man, is recognized in the natural reality of both names; and thus neither may the Manichee dare to proclaim a false flesh in Him, nor Photinus be able to take from Him His natural Deity.
CAP. XIX. Nestorius et Eutyches ex Apostolo refelluntur. Inconfusae manserunt duae in uno Christo substantiae, nec persona geminata est. — 28. Nestorius quippe et Eutyches apostolicis convincuntur eloquiis: ille, ut agnoscat unam Christi geminari personam non posse, iste, ut noverit Christi geminam confundi non
CHAPTER XIX. Nestorius and Eutyches are refuted from the Apostle. The two substances remained unconfused in the one Christ, nor was the Person doubled. — 28. For Nestorius and Eutyches are convicted by the apostolic utterances: the one, that he may acknowledge that the one Person of Christ cannot be doubled; the other, that he may know that the twofold [nature] of Christ cannot be confounded
Editors' notes and page, col. 371
Footnotes
(a) ‹anchor: not visible in the page-foot images (the call stands higher on the page)› · call in col 371 [not confirmed]
Ms., Si in una persona Christus divinæ humanæque naturæ continuo non maneret.
The manuscript: "If Christ did not abide continually in one person of divine and human nature".
(printed under page 191)
Page
- running head: 371 S. FULGENTII EPISCOP[I] (rest of the running head lies over the facing column, not in this image)
- marginal letters: A ‹formam servi quam in nobis salvaret›; B ‹diversos errores intulisse›; C ‹Verbum, et Verbum erat apud Deum›; D ‹Filius Dei, ut verus Deus›
- old-edition numerals: 207 after ‹utriusque nominis›