PL 65 · cols. 435–441

Fulgentius of Ruspe, Letters

Letter XV

sum ad vos cum adhuc essem vobiscum; quoniam necesse est impleri omnia quae scripta sunt in lege Moysi, et prophetis, et Psalmis de me. Tunc aperuit illis sensum ut intelligerent Scripturas (Luc. XXIV, 44). Ita fecit vinum novum cum suavitate veterescere, dum promissiones Novi Testamenti indubitanter ostendit in lectione Testamenti Veteris apparere: ne sic teneatur amicus novus, ut antiquus relinquatur; quia novus permanet fide similis, quamvis videatur sacramentorum celebratione dissimilis. Quippe una est fides Novi et Veteris Testamenti. Haec in antiquis patribus credebat promissa, quae in nobis jam credit impleta. Quae autem fuit in patribus nostris fides promissa, ipsa in nobis est fides exhibitae veritatis impleta: unde quia indissolubiliter amicus iste antiquus novusque conjungitur, et unus sine altero salubriter non tenetur, veterescere debet vinum novum, ut sit fidelibus cum suavitate bibendum.

to you while I was still with you; that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms concerning me. Then He opened their mind, that they might understand the Scriptures (Luke 24:44–45). Thus He made the new wine grow old with sweetness, while He showed beyond doubt that the promises of the New Testament appear in the reading of the Old Testament: so that the new friend should not be held in such a way that the old is abandoned; for the new remains like [him] in faith, although he seems unlike in the celebration of the sacraments. For the faith of the New and of the Old Testament is one. In the ancient fathers it believed as promised the things which in us it now believes as fulfilled. And the faith which in our fathers was a faith of promise, that same faith in us is fulfilled as faith in the truth made manifest: hence, because this old and new friend are indissolubly joined, and the one is not held to salvation without the other, the new wine must grow old, so that it may be drunk by the faithful with sweetness.

EPISTOLA XV.

LETTER XV.

Episcopi Africani in Sardinia exsules, Joanni et Venerio, de gratia Dei et humano arbitrio.

The African bishops in exile in Sardinia, to John and Venerius, on the grace of God and human choice.

Dei gratia plurimum amplectendis sanctis fratribus Joanni presbytero et archimandritae, et Venerio diacono, et fidelibus viris, quorum in vestra epistola subscriptio continetur, Datianus, Fortunatus, Boethus, Victor, Scholasticus, Orontius, Vindicianus, Victor, Januarius, Victorianus, Photinus, Quodvultdeus, famuli Christi, in Domino salutem.

To the holy brothers, by the grace of God most worthy to be embraced, John, priest and archimandrite, and Venerius, deacon, and the faithful men whose subscription is contained in your letter, Datianus, Fortunatus, Boethus, Victor, Scholasticus, Orontius, Vindicianus, Victor, Januarius, Victorianus, Photinus, Quodvultdeus, servants of Christ, [send] greeting in the Lord.

1. Quantum membra ecclesiastici corporis per Christi gratiam in unitate fidei compages retinet caritatis, tantum necesse est ut pro invicem sollicita sint membra, ut repulso cujuslibet pravi dogmatis morbo, non solum servandae, verum etiam reparandae sanitati, jugis atque indefessa tam sermonis quam orationis impendatur instantia. Sic enim fit ut, dum sollicitudo fraternae puritatis invigilat, ipse Spiritus sanctus, per quem caritas Dei diffusa est in cordibus nostris, diligentibus Deum et in Deo proximum, omnia cooperetur in bonum. Quia sicut ipsam dilectionem dono gratiae spiritalis accipimus, ita dum pro fratribus solliciti sumus, non solum divinam inesse nobis gratiam, †demonstramus, verum etiam, quanto magis a nobis puritas caritatis impenditur, tanto magis gratia nobis divinae retributionis augetur.

1. As much as the bond of charity holds the members of the ecclesiastical body together through the grace of Christ in the unity of faith, so much is it necessary that the members be solicitous for one another, so that, the disease of any perverse doctrine being driven off, a constant and unwearied urgency both of discourse and of prayer may be spent not only on preserving health but also on restoring it. For so it comes about that, while the solicitude of brotherly purity keeps watch, the Holy Spirit Himself, through Whom the charity of God is poured forth in our hearts, works all things together for good for those who love God and their neighbour in God. For just as we receive love itself by the gift of spiritual grace, so, while we are solicitous for our brothers, we not only show that divine grace is in us, but also, the more purity of charity is spent by us, the more the grace of divine reward is increased for us.

2. Accepimus itaque vestrae caritatis epistolam, quae nostrum ex parte relevavit, ex parte vero moestificavit exsilium. Gaudemus enim, quia rectam tenetis de gratia Dei sententiam, cujus munere (al. lumine) illuminatur, et juvamine gubernatur liberum humanae mentis arbitrium: sed quadam sumus nebula moeroris affecti, quia significastis quosdam fratres in quaestione de gratia Dei et humano arbitrio non rectum tenere fidei catholicae tramitem, sed adversus Dei gratiam elevare velle humani arbitrii libertatem.

2. We have received, then, the letter of your charity, which in part relieved our exile, but in part saddened it. For we rejoice that you hold the right opinion concerning the grace of God, by whose gift (another reading: light) the free choice of the human mind is enlightened, and by whose help it is governed: but we have been touched by a certain cloud of grief, because you have informed us that some brothers, in the question of the grace of God and human choice, do not keep the right path of the Catholic faith, but wish to exalt the freedom of human choice against the grace of God.

3. Ubi primum, dilectissimi fratres, debetis agnoscere, imo vos non ambigimus agnovisse, ad hoc divinitus ista permitti, ut hinc divinae gratiae virtus documento possit judicii manifestioris intelligi.

3. Here first, most beloved brothers, you ought to recognize, or rather we do not doubt that you have recognized, that these things are permitted by God for this purpose, that from this the power of divine grace may be understood by the evidence of a more manifest judgement.

Editors' notes and page, col. 435

Footnotes

(a) ‹Victorianus, Photinus› · call in col 435

Mss. S. Crucis, Fontius.

The manuscripts of Holy Cross have "Fontius".

(printed under page 223)

(b) ‹pravi dogmatis morbo› · call in col 435

Ita mss., at editi, pravi dogmatis verbo.

So the manuscripts; but the printed editions have "pravi dogmatis verbo" (by the word of a perverse doctrine).

(printed under page 223)

Mss., divinæ lectionis inesse gratiam.

The manuscripts have "divinae lectionis inesse gratiam" (that the grace of the divine reading is in us).

(printed under page 223)

Page

running head: 435 S. FULGENTII EPISCOP… (rest of the head cut off at the image edge)
marginal letters: A ‹sum ad vos cum adhuc essem vobiscum›; B ‹briter non tenetur, veterescere›; C ‹sint membra, ut repulso cujuslibet›; D ‹nostrum ex parte relevavit›
old-edition numerals: 269 before ‹EPISTOLA XV.›; 270 after ‹imo vos›

PL 65:436

Quandoquidem ipsa gratia nullatenus agnoscitur nisi detur: quae quandiu non est in homine, tandiu necesse est ut ei aut sermone repugnet, aut opere. Nam sermone repugnat gratiae Dei, qui sensum gerit fidei Christianae contrarium; repugnat autem opere. qui in moribus suis Christianae vitae non retinet institutum Hoc quippe in homine agit gratia divinitus data, ut animus, dono fidei caritatisque percepto (al. praecepto), et sermonem bonum proferat, et studio bonae operationis insistat. Quod fidelibus divinitus dari, beatus et ostendit et poposcit Apostolus dicens: Ipse autem Dominus noster Jesus Christus, et Deus et Pater noster, qui dilexit nos, et dedit consolationem aeternam, et spem bonam in gratia, exhortetur corda vestra, et confirmet in omni opere bono et sermone (II Thess. II, 16, 17).

Since indeed grace itself is in no way recognized unless it is given: and as long as it is not in a man, so long must he necessarily resist it either in word or in deed. For he resists the grace of God in word who holds a sense contrary to the Christian faith; but he resists it in deed who in his conduct does not keep the rule of the Christian life. For this is what grace given by God works in a man, that the mind, having received the gift of faith and charity (another reading: precept), both brings forth good speech and applies itself with zeal to good works. That this is given to the faithful by God the blessed Apostle both showed and prayed for, saying: Now may our Lord Jesus Christ Himself, and God our Father, Who has loved us and has given eternal consolation and good hope in grace, exhort your hearts and confirm [them] in every good work and word (2 Thess. 2:16–17).

4. A Deo itaque nobis est omnis gratia boni sermonis et operis, a quo nobis etiam ipsius cogitationis bonae manifestum est sufficientiam tribui: ut discat homo non in se, sed in Domino gloriari. Divinae quippe gratiae bonam cogitationem hominis beatus assignabat Apostolus quando dicebat: Fiduciam autem talem habemus per Christum ad Deum; non quod sufficientes simus cogitare aliquid a nobis, quasi ex nobis, sed sufficientia nostra ex Deo est (II Cor. III, 4, 5). Proinde, etsi quidam gratiam necdum habentes, non se intelligunt non habere, illi tamen qui gratiam divinitus acceperunt, eo magis debent in ipsius gratiae assertione firmari, quo eam vident non omnibus tribui. Necesse est autem ut ab eis quibus non tribuitur ignoretur, et ab eis agnoscatur quibus divina largitate donatur. Testatur enim Apostolus dona Spiritus sancti ejusdem Spiritus sancti acceptione cognosci. Ideo ait: Nos autem non spiritum hujus mundi accepimus, sed Spiritum qui ex Deo est, ut sciamus quae a Deo donata sunt nobis; quae et loquimur, non in doctis humanae sapientiae verbis, sed in doctrina Spiritus, spiritalibus spiritalia comparantes. Animalis autem homo non percipit ea quae sunt Spiritus Dei: stultitia est enim illi; et non potest intelligere, quia spiritaliter dijudicantur. Spiritalis autem judicat omnia, et ipse a nomine judicatur (I Cor. I, 12, 23, 14).

4. From God, therefore, is all our grace of good speech and work, by Whom it is plain that even the sufficiency of good thought itself is granted to us: so that man may learn to glory not in himself but in the Lord. For the blessed Apostle assigned a man's good thought to divine grace when he said: Such confidence we have through Christ towards God; not that we are sufficient to think anything of ourselves, as from ourselves, but our sufficiency is from God (2 Cor. 3:4–5). Accordingly, even if some who do not yet have grace do not understand that they do not have it, those who have received grace from God ought to be the more firmly established in the assertion of that grace, the more they see that it is not granted to all. For it must be that it is unknown by those to whom it is not granted, and recognized by those to whom it is given by divine bounty. For the Apostle testifies that the gifts of the Holy Spirit are known by the receiving of the same Holy Spirit. Therefore he says: But we have received not the spirit of this world, but the Spirit Who is from God, that we may know the things that have been given us by God; which things we also speak, not in the learned words of human wisdom, but in the teaching of the Spirit, comparing spiritual things with spiritual. But the natural man does not perceive the things that are of the Spirit of God: for it is foolishness to him; and he cannot understand, because they are spiritually discerned. But the spiritual man judges all things, and he himself is judged by no one (1 Cor. 2:12–15).

3. Per sanctum ergo Spiritum gratiam accipimus, quo Spiritu accepto sit in nobis, ut quod accepimus noverimus. Proinde scienda est, dilectissimi fratres, et recto tenore verae fidei profitenda, tam humani arbitrii egena paupertas, quam divinae gratiae indeficiens largitas. Quid enim habes, ait Apostolus, quod non accepisti? Si autem accepisti, quid gloriaris, quasi non acceperis (I Cor IV, 7 ? Ante largitatem quippe gratiae est in homine quidem liberum arbitrium, sed non bonum, quia non illuminatum. Proinde, nisi gratia detur, bonum ipsum arbitrium non habetur. Sic manque est ipsum liberum hominis arbitrium absque dono gratiae, sicut est oculus sine luce. Nam et oculus ad videndum factus est; sed nisi lumen acceperit, non videbit. Illa autem est lux vera quae illuminat

5. Through the Holy Spirit, then, we receive grace, so that, that Spirit having been received, it may be in us that we know what we have received. Accordingly, most beloved brothers, both the needy poverty of human choice and the unfailing bounty of divine grace are to be known, and to be professed in the right course of the true faith. For what do you have, says the Apostle, that you have not received? And if you have received it, why do you glory as if you had not received it (1 Cor. 4:7)? For before the bounty of grace there is indeed free choice in man, but not good, because not enlightened. Accordingly, unless grace is given, good choice itself is not possessed. So maimed is man's free choice itself without the gift of grace, as is the eye without light. For the eye too was made for seeing; but unless it receives light, it will not see. But that is the true light which enlightens

Editors' notes and page, col. 436

Footnotes

(d) ‹oculus sine luce› · call in col 436

Mss., sine lumine, editi vero, sine luce.

The manuscripts have "sine lumine" (without light); the printed editions, however, "sine luce" (without light).

(printed under page 223)

Page

running head: …I EPISCOPI RUSPENSIS 436
marginal letters: A ‹Quandoquidem ipsa gratia nullatenus›; B ‹sermone (II Thess. II, 16, 17)›; C ‹non tribuitur ignoretur›; D ‹noverimus. Proinde scienda est›
old-edition numerals: 271 after ‹lux vera›
other (QA Q3): the reference "(I Cor. I, 12, 23, 14)" is printed so; the passage quoted is 1 Cor. 2:12–15, and the English gives that. The paragraph numeral before "Per sanctum ergo" is printed "3." (after "4."), a misprint for 5; the source keeps 3., the English gives 5. "a nomine judicatur" is printed so, a misprint for "nemine"; kept in the source, the English translates the intended "by no one".

PL 65:437

omnem hominem venientem in hunc mundum (Joan. I, 9; illuminat autem hominem, seipsam dando per gratiam. Sicut ergo corporis oculus semper indiget lumen accipere, ut ipsum lumen possit adspicere, sic et libero arbitrio hominis nulla potest gratiae suffragari cognitio, nisi detur ipsius gratiae spiritalis infusio.

every man coming into this world (John 1:9); and it enlightens man by giving itself through grace. As, then, the eye of the body always needs to receive light in order to be able to behold the light itself, so too no knowledge of grace can come to the aid of man's free choice unless the spiritual infusion of that grace itself is given.

6. Proinde ut de iis quae vestris litteris indidistis, quid habeat catholici dogmatis veritas intimemus, singula breviter definire curavimus, sequentes donum ejusdem gratiae, quod sanctorum Patrum cordibus et linguis ipsa dignata est infundere. Dixistis itaque, quod vobis dicentibus, quod Esau et Jacob necdum natis, Jacob per misericordiam gratuitam eligitur, Esau autem originali peccato detentus justo judicio Dei est odio habitus, illi e contrario dicunt, in Esau figuram esse populi Judaeorum, ex futuris malis operibus condemnandi; in Jacob vero figuram esse populi gentium, ex futuris operibus bonis salvandi.

6. Accordingly, so that we may make known what the truth of Catholic doctrine holds concerning the things you put into your letter, we have taken care to define each point briefly, following the gift of that same grace which it has deigned to pour into the hearts and tongues of the holy Fathers. You said, then, that when you say that, Esau and Jacob being not yet born, Jacob is chosen through gratuitous mercy, while Esau, held by original sin, was hated by the just judgement of God, they on the contrary say that in Esau is the figure of the people of the Jews, to be condemned for future evil works; but in Jacob the figure of the people of the Gentiles, to be saved for future good works.

7. Haec duo, quae singula proponitis, bonum est ut catholica consensione jungatis. Sic enim et ab illis Dei gratia competenter agnoscitur, et a vobis propheticum mysterium non negatur. In illis namque duobus fratribus digne accipitur duorum significatio populorum: praesertim cum ipsi Rebeccae Dominum consulenti, duo praenuntientur populi ab ejus utero separandi. Verumtamen agnoscenda est in illa discretione et gratuita bonitas, et justa severitas. Nam quia omne datum optimum, et omne donum (al. bonum perfectum desursum est, descendens a Patre luminum (Jac. I, 17), et gratia discernuntur quicunque salvantur: profecto non sunt electa neque dilecta in Jacob humana opera, sed dona divina. Rursus quia iniquitas nostra justitiam Dei commendat, procul dubio in Esau humanae iniquitatis est damnata nequitia. In eo quippe gratuitum in Jacob Deus ostendit beneficium misericordiae suae, in quo eum gratia gratis dignatus est adoptare; nec eum pro meritis futurae cujusquam bonae operationis elegit, cui seipsum, et fidem, et bona opera donaturum esse praescivit.

7. These two things, which you set out one by one, it is good that you join in Catholic agreement. For so the grace of God is fittingly acknowledged by them, and the prophetic mystery is not denied by you. For in those two brothers the signification of two peoples is rightly understood: especially since to Rebecca herself, when she consulted the Lord, two peoples were foretold that were to be separated from her womb. Nevertheless, in that distinction both gratuitous goodness and just severity are to be recognized. For since every best gift and every perfect present (another reading: good) is from above, coming down from the Father of lights (Jas. 1:17), and all who are saved are set apart by grace: assuredly it was not human works that were chosen and loved in Jacob, but divine gifts. Again, since our iniquity commends the justice of God, without doubt in Esau the wickedness of human iniquity was condemned. For in this God showed in Jacob the gratuitous benefit of His mercy, that He deigned to adopt him by grace freely; nor did He choose him for the merits of any future good work, he to whom He foreknew that He would give Himself, and faith, and good works.

8. Inde est quod semini Abrahae, cujus in Jacob figura praecessit, beatus Apostolus dicit: Gratia salvi facti estis per fidem (Ephes II, 8). Ut ostenderet fidem non aliquibus bonis meritis dari, sed ipsius fidei dono omne bonum meritum inchoari, ipsamque donum Dei esse, secutus adjunxit, et hoc non ex vobis, sed donum Dei est (Ibid., 9). Ac ne quisquam sibi quorumlibet bonorum operum audeat meritum vindicare, et pro quibuscunque operibus fidem se existimet accepisse, subjecit: non ex operibus, ne quis glorietur. Ut autem ostenderet non solum fidem, sed etiam bona opera divinitus tribui, continuo subdidit: Ipsius enim factura sumus, creati in Christo Jesu, in

8. Hence it is that to the seed of Abraham, whose figure went before in Jacob, the blessed Apostle says: By grace you have been saved through faith (Eph. 2:8). To show that faith is not given for any good merits, but that every good merit is begun by the gift of faith itself, and that this is the gift of God, he went on to add: and this not from yourselves, but it is the gift of God (ibid., 8). And lest anyone should dare to claim for himself the merit of any good works whatever, and think that he received faith for any works whatever, he added: not from works, lest anyone should glory. And to show that not only faith but also good works are granted by God, he at once subjoined: For we are His workmanship, created in Christ Jesus in

Editors' notes and page, col. 437

Footnotes

(a) ‹call not visible in the page foot› · call in col 437

Mss., ipsa de se dicendum dignata est infundere.

The manuscripts have "ipsa de se dicendum dignata est infundere" (she herself deigned to pour in what is to be said of herself).

(printed under page 224)

(b) ‹call not visible in the page foot› · call in col 437

Mss., quæ singuli proponitis.

The manuscripts have "quae singuli proponitis" (which you each put forward).

(printed under page 224)

Ms., gratis dignatus est adoptare, non pro meritis, etc. Mss. alii duo, gratia gratis dignatus est adoptare; nec eum, etc. Hæc autem verba aberant ab editis. Sed rectior et plenior videtur lectio posteriorum mss.

One manuscript has "gratis dignatus est adoptare, non pro meritis" (he deigned to adopt him freely, not for merits), etc. Two other manuscripts have "gratia gratis dignatus est adoptare; nec eum" (he deigned by grace to adopt him freely; nor [did he choose] him), etc. These words were missing from the printed editions. But the reading of the latter manuscripts seems more correct and more complete.

(printed under page 224)

(d) ‹donum Dei esse› · call in col 437

Mss. S. Cr., Ipsamque fidem ut ostenderet hoc donum Dei esse, etc.

The manuscripts of Holy Cross have "Ipsamque fidem ut ostenderet hoc donum Dei esse" (and to show that faith itself is this gift of God), etc.

(printed under page 224)

Page

running head: 437 EPISTOLA X… (rest of the head cut off at the image edge)
marginal letters: A ‹omnem hominem venientem in hunc mundum›; B ‹figuram esse populi Judaeorum›; C ‹tur: profecto non sunt electa›; D ‹sed donum Dei est (Ibid., 9)›
old-edition numerals: (none)

PL 65:438

operibus bonis, quae non solum a Deo donata, sed ab ipso etiam praeparata testatur, dicens: quae praeparavit Deus, ut in illis ambulemus (Ephes. II, 10). Gratia itaque Jacob salvus factus est per fidem: gratia consecutus est bonorum operum facultatem.

good works, which he testifies were not only given by God but also prepared by Him, saying: which God prepared, that we should walk in them (Eph. 2:10). By grace, then, Jacob was saved through faith: by grace he obtained the capacity for good works.

9. Quocirca, quia certum est Esau fuisse vas irae, Jacob autem vas misericordiae, consequens est quod et ille ut damnaretur, iram juste meruit (non enim iniquus Deus qui infert iram, Rom. III, 5), et iste ut salvaretur, gratis donum misericordiae praevenientis accepit. Jacob itaque justificatus gratis per gratiam Dei, factus est vas misericordiae per indebitam gratiam, et per ipsam misericorditer est praeparatus ad gloriam; Esau vero per iram justam juste est praeparatus ad poenam. Iniquitas enim (al. autem) nostra justitiam Dei commendat (Ibid.). Deus ergo in Jacob misericordiam gratuitae bonitatis, in Esau vero judicium justae severitatis ostendit; qui sacramento quidem circumcisionis octavo die secundum tenorem divinae constitutionis accepto, reatu peccati originalis caruit, sed per nequitiam cordis in hominis terreni vetustate permansit; illius ibi judicio derelictus, qui gratis salvat, justeque damnat. In cujus persona significati sunt non illi tantum qui fidem negant, sed et illi qui usque in finem vitae suae intra Ecclesiam positi, in malis operibus perseverant. De quibus Apostolus ait: Quoniam qui talia agunt, regnum Dei non consequentur (Galat. V, 21). Nam sicut ille circumcisus periit, quia dilexit tenebras magis quam lucem, sic omnis qui non deposuerit veterem hominem, qui corrumpitur secundum desideria erroris, condemnabitur in judicio, quia non condigne usus est baptismatis sacramento. Ad eumdem quippe veterem hominem pertinent non solum illi qui ignorans Deum, sed etiam illi de quibus dicit Apostolus. Confitentur se nosse Deum, factis autem negant (Tit. I, 16).

9. Therefore, since it is certain that Esau was a vessel of wrath, but Jacob a vessel of mercy, it follows that the one, so as to be damned, justly deserved wrath (for God is not unjust Who inflicts wrath, Rom. 3:5), and the other, so as to be saved, freely received the gift of prevenient mercy. Jacob, then, justified freely through the grace of God, was made a vessel of mercy through undeserved grace, and through that same grace was mercifully prepared for glory; but Esau through just wrath was justly prepared for punishment. For our iniquity (another reading: but our iniquity) commends the justice of God (ibid., 5). God therefore showed in Jacob the mercy of gratuitous goodness, but in Esau the judgement of just severity; who, having received the sacrament of circumcision on the eighth day according to the tenor of the divine ordinance, was indeed free of the guilt of original sin, but through wickedness of heart remained in the oldness of the earthly man; abandoned there by the judgement of Him Who saves freely and condemns justly. In his person are signified not only those who deny the faith, but also those who, placed within the Church, persevere in evil works to the end of their life. Of whom the Apostle says: For those who do such things shall not obtain the kingdom of God (Gal. 5:21). For as that circumcised man perished because he loved darkness rather than light, so everyone who has not put off the old man, who is corrupted according to the desires of error, will be condemned in the judgement, because he has not used the sacrament of baptism worthily. For to the same old man belong not only those who do not know God, but also those of whom the Apostle speaks: They profess that they know God, but in their deeds they deny [Him] (Titus 1:16).

10. De parvulis vero indubitanter tenenda est catholicae regula veritatis; quia parvulus qui baptizatur, gratuita Dei bonitate salvatur, qui vero sine baptismate moritur, propter peccatum originale damnatur. Nec aliquo dicendus est Dei beneficio futurae impietati praereptus, qui absque justificationis gratia mortuus, impiorum est consortio deputatus: a qua impietate sive parvulus, sive majoris aetatis, solo quisque remedio eripitur, si Christi sanguine redimatur. De gratia vero non digne sentit quisquis eam putat omnibus hominibus dari, cum non solum non omnium sit fides, sed adhuc nonnullae gentes inveniantur ad quas fidei praedicatio non pervenit. Beatus autem Apostolus dicit: Quomodo invocabunt in quem non crediderunt? aut quomodo credent ei quem non audierunt? quomodo autem audient sine praedicante

10. Concerning little children, the rule of Catholic truth is to be held without doubt: that the little child who is baptized is saved by the gratuitous goodness of God, but one who dies without baptism is damned on account of original sin. Nor is one to be said to have been snatched away by any benefit of God from future impiety who, having died without the grace of justification, has been assigned to the company of the impious: from which impiety each one, whether a little child or of greater age, is rescued by one remedy alone, if he is redeemed by the blood of Christ. But concerning grace, whoever thinks that it is given to all men does not think worthily, since not only is faith not in all, but there are still some nations to be found to which the preaching of the faith has not come. And the blessed Apostle says: How shall they call on Him in Whom they have not believed? or how shall they believe Him Whom they have not heard? and how shall they hear without a preacher

Editors' notes and page, col. 438

Footnotes

(e) ‹call not visible in the page foot› · call in col 438

Mss., justeque condemnat.

The manuscripts have "justeque condemnat" (and justly condemns).

(printed under page 224)

(f) ‹bonitate salvatur› · call in col 438

Mss. duo, qua parvulus qui baptizatur gratuita creditur Dei bonitate salvari. Ms. alter, qua parvulus.... salvatur.

Two manuscripts have "qua parvulus qui baptizatur gratuita creditur Dei bonitate salvari" (by which the little one who is baptized is believed to be saved by the free goodness of God). Another manuscript has "qua parvulus.... salvatur" (by which the little one ... is saved).

(printed under page 224)

Page

running head: …PISTOLA XV. 438 (opening letters of the head fall on the facing column)
marginal letters: A ‹operibus bonis, quae non solum›; B ‹nostra justitiam Dei commendat›; C ‹nem, qui corrumpitur secundum›; D ‹tur. De gratia vero non digne sentit›
old-edition numerals: 272 after ‹salvus factus est per›

PL 65:439

Rom. X, 14)? Non itaque gratia omnibus datur, quandoquidem ipsius gratiae participes esse non possunt, qui fideles non sunt, nec possunt credere, ad quos invenitur ipse fidei auditus minime pervenisse. Ipsa vero gratia quibuscunque datur, non aequaliter datur, sed secundum mensuram donationis Christi (Ephes. IV, 7), et unicuique sicut Deus divisit mensuram fidei: qui non hominum personas accipit, sed omnia operatur unus atque idem Spiritus, dividens propria singulis, prout vult (I Cor. XII, 11).

(Rom. 10:14)? Grace, then, is not given to all, since those who are not faithful cannot be partakers of that grace, nor can those believe to whom the very hearing of the faith is found never to have come. And grace itself, to whomever it is given, is not given equally, but according to the measure of the giving of Christ (Eph. 4:7), and to each as God has divided the measure of faith: Who does not accept the persons of men, but one and the same Spirit works all things, dividing to each his own as He wills (1 Cor. 12:11).

11. Quod autem vos dicitis, sola Dei misericordia salvari hominem, illi autem dicunt, nisi quis propria voluntate cucurrerit et elaboraverit, salvus esse non poterit, digne utrumque tenetur, si ordo rectus servetur divinae misericordiae et voluntatis humanae, ut illa praeveniat, haec sequatur: sola Dei misericordia initium salutis conferat; cui deinde voluntas hominis cooperatrix suae salutis existat, ut misericordia Dei praeveniens voluntatis humanae dirigat cursum, et humana voluntas obediens, eadem misericordia subsequente, secundum intentionem currat ad bravium; ac per hoc humana voluntas in eo quod currit utiliter et laborat, ex Dei misericordia sibi esse donum cursus ac laboris agnoscat; nec sit ingrata misericordiae per quam salutis accipit initium, ut per ipsam perveniat ad plenum sempiternae salutis effectum: quia tunc erit bona, si Dei praeveniatur dono, et tunc permanebit bona, si ejus non destituatur auxilio.

11. As to your saying that man is saved by the mercy of God alone, while they say that unless one has run and laboured by his own will he cannot be saved, both are rightly held if the right order of divine mercy and human will is kept, so that the one goes before and the other follows: that the mercy of God alone confers the beginning of salvation; and that then the will of man stands as co-worker of its own salvation, so that the prevenient mercy of God directs the course of the human will, and the human will, obedient, with the same mercy following, runs towards the prize according to its intention; and thus the human will, in that it runs and labours profitably, acknowledges that the gift of running and labouring is its own from the mercy of God; and is not ungrateful to the mercy through which it receives the beginning of salvation, that through it it may come to the full effect of everlasting salvation: for it will be good then if it is preceded by the gift of God, and it will remain good then if it is not deprived of His help.

12. Errat autem quisquis putat sic a Deo tribui gratiam, velut si quis accepto idoneo pignore det pecuniam, cum Dominus utique et pignus Spiritus sancti ipse quibus vult conferat, et pecuniam suam nummulariis expetendam, sicut ipse loquitur in Evangelio (Matth. XXV, 27), servorum suorum curae officioque distribuat. Illa vero Apostoli sententia qua dicitur: Ergo cujus vult miseretur, et quem vult obdurat (Rom. IX, 18), melius quidem ex persona confirmantis accipitur. Quam si quis non vult ex persona confirmantis accipere, illud sine contentione attendat quod subsequenter dicitur: An non habet potestatem figulus luti, ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam Ibid., 21)? Et cum in utroque vase faciendo figuli cognoverit potestatem, in vase honoris indebitam gratiam Dei miserantis intelligat, et in vase contumeliae debitum judicium Dei obdurantis, id est deserentis, agnoscat. Deus autem obdurare dicitur, non quia ad iniquitatem compellit, sed cum ad iniquitate non eripit: quod quia justus est, juste facit. Deo ergo miserante, sine suis meritis homo salvatur, obdurante autem Deo, juste recipit quod meretur.

12. But whoever thinks that grace is granted by God in such a way as if someone, having received a suitable pledge, gives money, is mistaken, since the Lord Himself both confers the pledge of the Holy Spirit on whom He wills and distributes His money, to be sought from the money-changers, as He Himself says in the Gospel (Matt. 25:27), to the care and office of His servants. But that sentence of the Apostle in which it is said: Therefore He has mercy on whom He wills, and whom He wills He hardens (Rom. 9:18), is better taken as spoken in the person of one affirming. If anyone does not wish to take it as spoken in the person of one affirming, let him attend without contention to what is said next: Has not the potter power over the clay, from the same lump to make one vessel for honour, and another for dishonour (ibid., 21)? And when he has recognized the potter's power in the making of each vessel, let him understand in the vessel of honour the undeserved grace of God having mercy, and recognize in the vessel of dishonour the deserved judgement of God hardening, that is, forsaking. And God is said to harden, not because He compels to iniquity, but when He does not rescue from iniquity: which, because He is just, He does justly. When God has mercy, then, man is saved without his own merits; but when God hardens, he justly receives what he deserves.

Editors' notes and page, col. 439

Footnotes

(a) ‹subsequenter dicitur› · call in col 439

Ms. unus, quod Paulus apostolus dicit.

One manuscript has "quod Paulus apostolus dicit" (what the apostle Paul says).

(printed under page 225)

(b) ‹quod meretur› · call in col 439

Mss. S. Cr., juste recipit impius quod meretur.

The manuscripts of Holy Cross have "juste recipit impius quod meretur" (the ungodly man justly receives what he deserves).

(printed under page 225)

Ms. De gratia Dei et humano arbitrio.

One manuscript has "De gratia Dei et humano arbitrio" (On the grace of God and human choice).

(printed under page 225)

(d) ‹call not visible in the page foot› · call in col 439 or 440

Hæc, Deus in eo, leguntur in mss. S. Cr., non leguntur in edd.

These words, "Deus in eo" (God in him), are read in the manuscripts of Holy Cross; they are not read in the printed editions.

(printed under page 225)

Page

running head: 439 S. FULGENTII EPISCOP… (rest of the head cut off at the image edge)
marginal letters: A ‹Rom. X, 14)? Non itaque gratia›; B ‹ut illa praeveniat, haec sequatur›; C ‹pecuniam, cum Dominus utique›; D ‹meliae debitum judicium Dei obdurantis›
old-edition numerals: 273 before ‹11. Quod autem›

PL 65:440

Deus quippe dono bonitatis salvat, et judicio severitatis obdurat.

For God saves by the gift of goodness, and hardens by the judgement of severity.

13. Illud etiam quod vos dicitis, Deus est enim qui operatur in vobis et velle et operari, pro bona voluntate (Philip. II, 13); illi autem dicunt: Si volueritis et audieritis me, bona terrae comedetis (Isa. I, 19): Si utrumque sicut oportet animus in fide tranquillus acceperit, nulla de gratia et libero arbitrio quaestio remanebit. Jubet enim Deus homini ut velit, sed Deus in homine operatur et velle; jubet ut faciat, sed Deus in eo operatur et facere. Ideo utrumque beatus jungit Apostolus dicens: Cum timore et tremore salutem vestram operamini: Deus est enim qui operatur in vobis et velle et perficere, pro bona voluntate. Ut ergo cum timore et tremore suam quisque operetur salutem, opus est volentis hominis, sed hoc ipsum velle Deus operatur in suis, ac per hoc quoniam habet homo liberum arbitrium, audit praecepta quae faciat; sed ad implenda praecepta liberum arbitrium idoneum nullatenus efficitur, nisi divinitus adjuvetur. Ita fit, ut se operari debere homo cognoscat, dum praeceptum accipit, et Deo se sciat semper omne bonum debere, quod vult ac facit: quem teste Apostolo cognoscit operari in homine, et velle, et perficere pro bona voluntate. Qui suis fidelibus hanc dignatus est gratiam promittere per Prophetam dicens: Spiritum meum dabo in vobis, et faciam ut in justificationibus meis ambuletis, et judicia mea observetis et faciatis (Ezech. XXXVI, 27).

13. That also which you say: For it is God Who works in you both to will and to work, according to [His] good will (Phil. 2:13); while they say: If you are willing and hear me, you shall eat the good things of the land (Isa. 1:19): if a mind tranquil in faith receives both as it ought, no question about grace and free choice will remain. For God commands man to will, but God works in man even the willing; He commands him to do, but God works in him even the doing. Therefore the blessed Apostle joins both, saying: Work out your salvation with fear and trembling: for it is God Who works in you both to will and to accomplish, according to [His] good will. That each one, then, may work out his salvation with fear and trembling, there is need of a man who wills, but this very willing God works in His own; and so, because man has free choice, he hears the precepts that he is to do; but free choice is in no way made fit for fulfilling the precepts unless it is helped by God. Thus it comes about that man knows that he ought to work, when he receives the precept, and knows that he always owes to God every good thing that he wills and does: Who, as he knows on the Apostle's witness, works in man both to will and to accomplish according to [His] good will. He deigned to promise this grace to His faithful through the Prophet, saying: I will put My Spirit in you, and I will make you walk in My justifications, and keep My judgements and do [them] (Ezek. 36:27).

14. Cum ergo Deus in homine operari coeperit velle, tunc homo ad Deum convertitur, et eodem in se operante, unde ipsi Deo placeat operatur. De Deo enim dicit Apostolus: Aptet vos in omni opere bono, ut faciatis voluntatem ejus, faciens in vobis quod placeat coram se (Hebr. XIII, 21). Ad vitam quoque in tantum potest homo manum porrigere, in quantum habuerit Dominum protectionem suam super manum dexteram suam (Psal. CXX, 5). Nimis autem absurdum est illos putare vasa misericordiae qui vel saecularem habent vel ecclesiasticam dignitatem; vasa vero contumeliae, clericos, et monachos ac laicos aestimare; cum utique Apostolus vasa misericordiae illa dicat quae Deus praeparavit in gloriam, non praesentem utique, sed futuram, quibus dicit: Cum Christus apparuerit, vita vestra, tunc et vos apparebitis cum ipso in gloria (Coloss. III, 4). Ideo paulo superius eis ait, Quae sursum sunt sapite, non quae super terram (Ibid., 1). Vasa quippe misericordiae sunt quibus dicitur: Venite, benedicti Patris mei, percipite regnum; vasa vero contumeliae sunt quibus dicitur: Ite, maledicti, in ignem aeternum, qui praeparatus est diabolo et angelis ejus. Vasa itaque misericordiae non

14. When, therefore, God has begun to work willing in a man, then the man is turned to God, and, the same God working in him, he works that by which he may please God Himself. For of God the Apostle says: May He fit you in every good work, that you may do His will, doing in you what is pleasing in His sight (Heb. 13:21). Man can also stretch out his hand to life only so far as he has the Lord as his protection upon his right hand (Ps. 120:5). But it is quite absurd to think that those who hold either secular or ecclesiastical rank are vessels of mercy, and to reckon clerics and monks and lay people vessels of dishonour; since the Apostle certainly calls vessels of mercy those which God has prepared for glory, not the present glory but the future, to whom he says: When Christ, your life, shall appear, then you too shall appear with Him in glory (Col. 3:4). Therefore a little above he says to them: Mind the things that are above, not the things on the earth (ibid., 2). For vessels of mercy are those to whom it is said: Come, blessed of My Father, receive the kingdom; but vessels of dishonour are those to whom it is said: Go, accursed, into the eternal fire, which has been prepared for the devil and his angels. The vessels of mercy, then, [are] not

Editors' notes and page, col. 440

Footnotes

(e) ‹call not visible in the page foot› · call in col 440

Mss. S. Cr., utrumque ostendit; alii codd., jungit.

The manuscripts of Holy Cross have "utrumque ostendit" (shows both); other codices have "jungit" (joins).

(printed under page 225)

(f) ‹call not visible in the page foot› · call in col 440

Mss. S. Cr., hoc ipsum velle et operari.

The manuscripts of Holy Cross have "hoc ipsum velle et operari" (this very willing and working).

(printed under page 225)

(g) ‹call not visible in the page foot› · call in col 440

Mss. S. Cr. liberum arbitrium operari (alter homini [faint: … quam malitia … alter]). [UNSURE: the parenthesis is too faint in this image to set word by word]

The manuscripts of Holy Cross have "liberum arbitrium operari" (that free choice works) (another has "homini" (to man) … [the rest is illegible in this image]).

(printed under page 225)

(h) ‹in omni opere bono› · call in col 440

Ita mss. S. Cr., juxta Græcum textum; cæteri codd., in omni bono.

So the manuscripts of Holy Cross, in agreement with the Greek text; the other codices have "in omni bono" (in every good).

(printed under page 225)

(i) ‹Vasa quippe› · call in col 440

Mss. S. Cr., Vasa ergo.

The manuscripts of Holy Cross have "Vasa ergo" (the vessels, therefore).

(printed under page 225)

Page

running head: …I EPISCOPI PUSPENSIS 440 (sic, for RUSPENSIS)
marginal letters: A ‹Deus quippe dono bonitatis›; B ‹que operetur salutem, opus est›; C ‹se operante, unde ipsi Deo placeat›; D ‹ait, Quae sursum sunt sapite›
old-edition numerals: 274 after ‹Deus operatur in suis,›

PL 65:441

ecclesiastica vel saecularis dignitas, sed in Ecclesia spiritalis caritas facit. Quapropter in quacunque professione tenuerit homo fidem quae per caritatem operatur, erit vas in honorem sanctificatum et utile Domino, ad omne opus bonum paratum.

does ecclesiastical or secular rank make, but spiritual charity in the Church. Wherefore, in whatever profession a man has held the faith that works through charity, he will be a vessel unto honour, sanctified and useful to the Lord, prepared for every good work.

15. Contra praedestinationem vero sanctorum magnae pervicacia est aliquem vel parare, vel habere conflictum, cum apostolicae praedicationi nullus audeat refragari, qua non solum dicitur de Deo: Quos autem praescivit et praedestinavit conformes fieri imaginis Filii ejus (Rom. VIII, 29); et alio loco: Praedestinavit nos in adoptionem filiorum, per Jesum Christum in ipsum (Ephes. I, 5): verum etiam ipsum caput nostrum, ipsum primogenitum in multis fratribus beatus Paulus praedestinatum confidenter praedicat dicens: Qui factus est ei ex semine David secundum carnem, qui praedestinatus est Filius Dei in virtute, secundum Spiritum sanctificationis (Rom. I, 3, 4). Quisquis ergo praedestinatum Christum et sanctos ejus negat, apostolicam fidem perversus oppugnat. Omnes autem praedestinati ipsi sunt, quos vult Deus salvus fieri, et ad agnitionem veritatis venire. Qui propterea omnes dicitur, quia in utroque sexu, ex omni hominum genere, gradu, aetate et conditione salvantur. Semper quippe voluntas Dei omnipotentis impletur, quia potestas ejus nullatenus vincitur: ipse est enim qui omnia quaecunque voluit fecit in coelo et in terra, in mari et in omnibus abyssis (Psal. CXXXIV, 6), et cujus voluntati nemo resistit. Verum namque est quod de se testatus est Filius, quia quos vult vivificat; quia in vivificandis nullum initium humanae voluntatis exspectat, sed ipsam voluntatem bonam faciendo vivificat.

15. But it is a mark of great obstinacy to prepare or to hold any conflict against the predestination of the saints, since no one dares to oppose the apostolic preaching, in which it is not only said of God: For those whom He foreknew He also predestined to be conformed to the image of His Son (Rom. 8:29); and in another place: He predestined us to the adoption of sons through Jesus Christ unto Himself (Eph. 1:5): but blessed Paul also confidently preaches that our Head Himself, the Firstborn among many brothers, was predestined, saying: Who was made to Him of the seed of David according to the flesh, Who was predestined Son of God in power, according to the Spirit of sanctification (Rom. 1:3–4). Whoever, then, denies that Christ and His saints were predestined perversely attacks the apostolic faith. And all those predestined are the very ones whom God wills to be saved and to come to the knowledge of the truth. They are called all for this reason, that they are saved in both sexes, from every race of men, rank, age and condition. For the will of almighty God is always fulfilled, because His power is in no way overcome: for it is He Who has done all things whatsoever He willed in heaven and on earth, in the sea and in all the deeps (Ps. 134:6), and Whose will no one resists. For true is what the Son testified of Himself, that He gives life to whom He wills; for in giving life He waits for no beginning from the human will, but gives life by making the will itself good.

16. Hoc in majoribus. Parvulos autem, in quibus necdum potest bona voluntas fieri, solius gratiae facit operatione salvari. Liberum vero arbitrium, quod fuit in primo homine sanum ante peccatum, nunc in fillis Dei propria quidem infirmitate concutitur, sed majore divini muneris gratia sublevatur. Quaestionem vero animarum, aut tacitam debemus relinquere, aut sine contentione tractare: quia sive ex propagine veniant, sive novae singulis corporibus fiant, quod sanctarum Scripturarum auctoritas non manifeste pronuntiat, cum cautela debet inquiri, maxime quod sine fidei detrimento potest a fidelibus ignorari. Illud praecipue observandum est et tenendum, nascentium parvulorum animas nexu peccati originalis obstrictas, omnibusque nessarium esse sancti baptismatis sacramentum, quo dirumpitur (al. dimittitur) peccati originalis vinculum, et amissa in primo homine per secundum hominem recipitur adoptio filiorum.

16. This in adults. But little children, in whom a good will cannot yet come to be, He causes to be saved by the working of grace alone. Free choice, indeed, which was sound in the first man before sin, is now shaken in the sons of God by its own weakness, but is lifted up by the greater grace of the divine gift. The question of souls, however, we ought either to leave in silence or to treat without contention: for whether they come by propagation, or are made new for each body, which the authority of the holy Scriptures does not plainly pronounce, it ought to be inquired into with caution, especially since it is something of which the faithful can be ignorant without detriment to the faith. This above all is to be observed and held: that the souls of little children at birth are bound by the bond of original sin, and that the sacrament of holy baptism is necessary for all, by which the chain of original sin is broken (another reading: remitted), and the adoption of sons lost in the first man is recovered through the second man.

17. Vos itaque, dilectissimi fratres, per gratiam Dei estote stabiles et immobiles; ac tenentes veram fidem, exhibete fratribus aliter sentientibus caritatem; nec de aliquo desperetis, quia qui hodie veritatem

17. You, therefore, most beloved brothers, by the grace of God be steadfast and immovable; and, holding the true faith, show charity to the brothers who think otherwise; and do not despair of anyone, because he who today does not acknowledge the truth

Editors' notes and page, col. 441

Footnotes

(a) ‹quos vult vivificat› · call in col 441

Absunt hæc ab edtiis, quia quos vult vivificat. Leguntur in mss. tribus, in quorum uno habetur justificat.

These words, "quia quos vult vivificat" (that he gives life to whom he will), are missing from the printed editions [printed "edtiis"]. They are read in three manuscripts, in one of which "justificat" (justifies) is found.

(printed under page 226)