Fulgentius, bishop of Ruspe (c.467-532), is considered the greatest North African theologian after the time of St. Augustine. When Fulgentius was born, North Africa had been under the rule of Germanic Vandals for several decades. His family was repeatedly victimised by Vandal persecutions, and Fulgentius himself suffered persecution and exile. While in exile, he continued his pastoral labours and became the theological spokesman of the displaced. Though he was not an original thinker, he propagated the Augustian heritage and defended it against its adversaries, notably the Arians and Pelagians (or semi-Pelagians). With thorough understanding and conviction, Fulgentius promoted the Trinitarian theology of Augustine. He also defended and explained Augustine's difficult and controversial stance on the question of predestination. Fulgentius contributed greatly to the transmission and interpretation of a theological heritage that would dominate and shape the Church in the West for hundreds of years to come. Unfortunately, many writings of Fulgentius have been lost. Of those that survived, the most important are dated to the period of his second exile and the sixteen years from his return to North Africa from Sardinia until his death. In this volume, Fulgentius's most significant writings are translated into English for the first time. The selections presented here provide readers a unique opportunity to study the thinking of this important church father.

FULGENTIUS

SELECTED WORKS

THE CATHOLIC UNIVERSITY OF AMERICA PRESS

Copyright © 1997 The Catholic University of America Press
All right reserved.
ISBN: 978-0-8132-0095-8

Contents

Acknowledgments...............................................viiAbbreviations.................................................ixSelect Bibliography...........................................xiIntroduction..................................................xvThe Life of the Blessed Bishop Fulgentius.....................1To Peter on the Faith.........................................57On the Forgiveness of Sins....................................109To Monimus....................................................185The Letters of Fulgentius.....................................277General Index.................................................569Index of Holy Scripture.......................................576

Chapter One

THE LIFE OF THE BLESSED BISHOP FULGENTIUS

Introduction

The question of the authorship of The Life of the Blessed Bishop Fulgentius remains a matter of dispute. No manuscript of the work indicates the Carthaginian deacon Ferrandus as the author. Yet this was the hypothesis of the seventeenth-century Jesuit scholar and editor of Fulgentius, Pierre-Franois Chifflet, who brought the name of Ferrandus forward in this connection. His suggestion has been taken for granted by the great majority of scholars since then. However, Antonino Isola, a recent translator of the Life into Italian, takes a more hesitant view to the extent that he lists the author as Pseudo-Ferrandus. Isola grants that Ferrandus in Carthage was a correspondent of Fulgentius but does not see that there was that much close association between the two men. In the prologue to the Life, the author indicates that he was a monk in Fulgentius's monastery in Sardinia during the second period of exile. Is this true of Ferrandus?

Evidence in favor of Ferrandus's authorship includes the statement made by Ferrandus himself at the end of a letter to Abbot Eugippius in Italy, apparently not long after the death of Fulgentius, of his desire to spread the knowledge of Fulgentius's exemplary life and work. One can only conclude that while Ferrandus's authorship continues to be widely accepted, the question has not yet been definitively resolved.

The Life itself is episodic, giving a series of vignettes. The emphasis appears to be more of Fulgentius the monk than of Fulgentius the bishop or theologian. His devotion to asceticism is stressed though, like other western monks, he is not in competition with the Egyptians or Syrians in this field. The lesson of the episode with the Arian priest Felix near Sicca is that Fulgentius participated in the suffering of the martyrs. (chap. 6-7). The comments on his ability to combine the life of the monk with that of the bishop (chap.15) recall similar points made about Martin of Tours. But, unlike that life and those of most other holy men, the miraculous has almost no role to play here. Hence the comments in chapter 23 on his 'moral miracles'. Chapter 25 is devoted to listing some of his writings.

Perhaps the aspect of the Life which most strikes the contemporary reader is the apparent restlessness of soul that Fulgentius exhibits. After having rejected the world for the ascetic life, he moves from one monastery to another, founds his own monastery, attempts to travel to Egypt to find even greater ascetic challenges. Even after being made a bishop and spending a great deal of his time in exile, he attempts at the end to go off to a monastery again. Yet, despite this restlessness, his writings manifest an orderly and rather prosaic mind.

If Ferrandus did not write this Life, the author may well have been one of those who lived in the monastery with him in Africa as well as in Sardinia. It has been said that one of the purposes of the work was to remind the new bishop of Ruspe, Felicianus, to whom the Life is dedicated, of the privileges of the local monks.

This is the first translation of the Life into English. The critical edition of Lapeyre (1929) has been used, but, as more recent authors have pointed out, much still needs to be done for a more complete critical edition.

Prologue

HOLY FATHER FELICIANUS, every faithful expositor of the New Testament in whom Christ speaks, in order to convince others more easily that he is to be believed because of his example, puts the greatest effort into doing good works, and, whatever he tells others must be done, he first does himself. To no purpose does he exert himself to teach wisely if he does not live blamelessly. To Hthe teachers of the Catholic Church, two things are deemed necessary: a holy life and sound doctrine. A good life commends the one who teaches wisdom; sound doctrine adorns the one who is living a good life. A good life makes a person able to be loved; sound doctrine makes a person worthy of praise. A good life is immediately accepted as a life worthy of imitation; sound doctrine is judged never to be rejected. A good life removes all opportunities for detractors; sound doctrine resists those who contradict it. For a long time, while I pondered the renown and the sanctity of the blessed bishop Fulgentius, your predecessor, by whom we were both nurtured, many times the outstanding teacher came before the eyes of my heart. Then I lamented that the consolation of so great a man was now lacking to the peoples of Africa. And, although he has gone to better things, now enjoying the delights of heaven, still I, so conscious of his wisdom, groaned that there was no teacher like him with us now.

Some relief was granted to my sad recollections whenever I either read, or heard others reading, his wonderful books or the letters or the sermons he gave to the people. While, in silence, I considered that in these noted works, the genius and the wisdom of the man could become known, while I did not doubt that most people were aware of his justice, honesty, and mercy, and how laudable a life he led, as you well know, with his friends, following his own teachings; nevertheless, I felt that these things were unknown to an even larger proportion. Looking to the future, I feared more strongly each passing day that forgetfulness would soon overtake so good a life. After thinking for a long time, I said, "See how the sound teaching of the blessed Fulgentius shines forth since his books are read by all. When a book bearing his name is read, it is as if he were speaking. What is to be done in order that his holy life may also be known to all? As long as those who knew him are still alive, or they can hear something about his virtues from reliable witnesses, the present generation can bear true testimony to him. But what will the generation to come do? What will the great number of faithful far away, across the sea, do? When they come to read his works, in which the blessed bishop, though absent, still speaks, and, though dead, still lives, they will soon come to admire his wisdom; but how will they know of his blameless life? Just as his teaching is famous, may his life become even more renowned.

Let us speak out and tell our brethren how so great a pontiff lived. Nor should there be any fear that I, because of my poor ability, do an injustice to a bishop who has won so great a renown throughout all the world's churches. Whatever value my words may have, they cannot either increase or reduce the merits of one so great. But I shall proceed to bear witness to the love because of which, ever desiring to stay close to him, I, by his salutary exhortations, was converted and was persuaded to take up the monastic vocation at that small monastery which he had built in Sardinia, where he had been exiled for the name of Christ."

You were already living there as a priest. Days and nights, I lived with him where the rivers of his heavenly eloquence, sweeter than honey from the comb, daily refreshed me, and, had it not been for the sterility of my withered spirit, my earth would have brought forth fruit a hundredfold. But, unworthy as I am, I was scarcely able to draw even a little from that fullness. Trusting to the prayers of your Paternity, I have decided to take up the work of this present booklet. I shall put down here whatever I can remember about what he said to us, and, even more, what we saw with our own eyes. Knowing his doctrine, then, we shall not be ignorant of what he did. I shall briefly explain-in no way fearing to incur the charge of falsification-because all these things are not hidden from your aged Paternity. Nor are things being said as if to one who did not know, but only those things will be said which can be confirmed by your testimony.

Chapter 1

The truly blessed Fulgentius, born of a noble line in the eyes of the world, had among his ancestors some of senatorial rank in Carthage. When King Gaiseric entered Carthage as a conqueror, he compelled very many, indeed, all the senators, to sail to Italy after he confiscated their possessions. His grandfather, Gordianus by name, was among those who willingly undertook the journey imposed on them, wishing at least, having lost his fortune, not to lose his freedom.

After his death, two of his sons came back to the province of Africa in the hope of reclaiming their heritage, but they were not able to stay in Carthage, for their house had been given to Arian priests. But, with the partial restoration of their property by royal authority, they went to Byzacena, and there in the city of Thelepte, one of them, Claudius by name, whose wife was named Mariana, a Christian and a good woman, happily begot that one to whom so great a glory was due, and his mother, as if knowing what he would become in the future, named him Fulgentius. Since his father died not long after, his religious mother first made him study Greek literature, and soon he had committed all of Homer to memory; he knew a great deal of Menander as well, but she did not permit him to be taught Latin literature. She wanted him, still in his tender years, to learn a foreign language by which he might more easily be able, having to live among the Africans, to speak the Greek tongue with expert pronunciation, as if he had been brought up there.

His mother was not mistaken in making such a careful arrangement. Ever after, whenever he wished to speak Greek, even after a long period of disuse either in speaking or reading it, he still pronounced it so well that one would think that he had spent all his time living among Greeks. After having been taught a knowledge of Greek letters, he began the study of Latin letters at home, even though schoolmasters usually teach Latin, but he later went to a grammar school. The greatness of his mind and memory enabled him to retain all he had been taught. But then the necessity of household affairs forcing him, he was quickly taken away and accepted, even as a young man, the responsibility of managing family business. Even though submissive to his mother's wishes, here too, he stood out as an imitator of Christ, of whom the holy Gospels bear witness: "And he was subject to them," i.e., his parents. His venerable mother was made happy, and the outstanding nature of her wise son consoled her in her sadness over the loss of her husband. He came to be, in that family, one who, benevolent, rendered honor to his friends, reasonably put off his enemies, both kindly and severely, ruled and corrected the slaves, diligently administered his patrimony, and became valued by the powers that be. By virtue of this, with his reputation growing every day, of a sudden he was named procurator. This was the beginning of his being able to command, advise, and govern very many.

Chapter 2

Having accepted this power, while he used it in a mild manner, acting from his innate goodness, he wished to harm no one, and, when ordered to be merciless in requiring payments, the burden of this world's business began to weigh heavily on him and its vain happiness to be displeasing. Little by little, with a laudable patience taking over, love for the spiritual life began to rise in him, and, furthermore, a desire for reading and a tireless search for prayer. Henceforward, frequently visiting the most agreeable flocks of the monasteries, he learned the customs and the purpose of the servants of God. Among these ascetics, he knew that there are not the joys of the world, but neither is there boredom.

Living in the greatest self-denial, he saw no one afraid of slander, but loving each other. He noted that a great many young men, dedicated to perpetual continence, were able to keep themselves from all sexual intercourse. He was tossed about by such thoughts within him when he cried out with these words: "Why, I ask," he said, "do we labor in the world without hope of future goods? What will the world be able to offer us? If we wish to be happy, although it is better to weep in a good cause than to rejoice in a bad one, how much better do they rejoice whose conscience is at peace with God, whom the violence of the unjust tax collectors frightens not at all, who fear nothing except sins, who do nothing except those things with which they can fulfill God's commandments. They are not weary from the journeys involved in public service; they are not compelled either to weep in misery or disgracefully fear the loss of their patrimony. They work with their hands; they do no harm to the interests of others; they live in peace among themselves, lives that are sober, meek, humble, and harmonious. They have no concern for lust; rather, there is a great concern for and vigilance over perpetual chastity. Let us imitate such praiseworthy men. Let us waste no time seizing upon this constancy in living a good life. Let what we have merited to know as better, thanks to God's gracious revelation of it to us, be of use to us. Let us renounce our former way of life and change our work. Formerly we strove to appear more noble among our noble friends; let us now strive to become poorer among the poor servants of God. If we were forced to coerce debtors, let us now try to convert sinners. Christ our Lord was able to make teachers of the Church out of public officials. Matthew was called from the tax collector's booth to become an apostle. Not that we believe such an honor befits our person; but, if he, putting aside the office of tax collector, accepted the ministry of preaching, will it not be permitted to us, after putting aside the procuratorship, to assume the lamentations of a penitent? God is our refuge. Let no excuse be found in the weakness of our age; he who is powerful enough to grant continence to so many young persons whom we saw living in a monastery, can give me, a sinner, a similar grace."

After lengthy meditation on these words in his heart, with the inspiration of the Holy Spirit, he decided to renounce worldly joy altogether and to associate himself with that way of life which he had been praising. At first, wary that too abrupt a change, disturbing both mind and body, amid the first stirrings of conversion, might generate a very great burden for himself or a scandal for others, secretly he began to practice fasting; from there, progressing little by little, he began to abandon the company of his old friends. Frequently separated from society, on his own lands, though all, both family and business associates, were unaware, he remained apart, as if melancholy because of his affairs. There he used to pray, read, fast; he cut down on the excessive amount of his meals, ceased to visit the baths, and, although still a layman, lived increasingly the full life of a monk. All who knew him were amazed at the marvelous moderation of such a refined person and attributed the cause of this change to a narrow meanness. But, within him, with each passing day, the love of the holy profession and a more ardent love of mortification grew. At a certain point, then, having experienced everything which seemed hard to him, he knew that, with the help of the Holy Spirit, his will would be able to put up with them. Assured by what St. Augustine wrote in his Enarratio on the thirty-sixth psalm, he resolved to make public his intentions. Eagerly he changed his manner of dress, lest he feel obliged to receive as friends those who came to him with whom he had formerly lived in a worldly way. Wise man that he was, he realized that the conversion of his heart would be of use only to him if he were able to keep it secret, but, if made public, it would offer a good example to many others for giving up their old, sinful ways. What middle class or poor person would be ashamed to become a monk, when he saw Fulgentius, with the arrogance of his inborn pride decreasing, walking with unhurried steps the hard path of self-denial?

Chapter 3

There was at that time a certain bishop worthy of all praise by the name of Faustus, who, for the Catholic faith, had been ordered into exile, though not far from his see. The sly malice of the persecuting tyrant Hunneric had ordered this in the case of many bishops, so that they, undergoing the rigors of exile so close to their homes, might the more easily be brought to deny God. In that same place where he had been exiled, he built a monastery for himself in which he lived as a man of the spirit and was held in honor by all Christians. It was to this holy man that Fulgentius, who was already well known to him, eagerly came and made known to him with confidence the intentions of his heart. He, knowing that he had lived in a completely worldly life-style, hesitated to believe the one who promised such things. So he said to him, "Why, my son, are you telling lies and taking delight in deceiving the servants of God? Will you be a monk, or will you thus so quickly change your habits of pleasure so that this renunciation, with its food of poverty ill-prepared and second-hand clothing, will not break your spirit? What you should do, to start, is to live the life of an ascetic layman, and, then perhaps, I shall deem it credible that you want to, or are able to, renounce the world." At this, the young man, even more eager, as a supplicant, kissed the hand of the one who was trying to push him away, and begged him, with his eyes cast down on the earth, "Father, he who gave the desire to the one who did not want it, is able to give the ability to the one who does want it now. Allow me to follow in your footsteps; open to me the door of the monastery; give me the help of your holy example; make me one of your disciples; and God knows how to free men from my sinful ways." When he heard this, the blessed old man judged it a serious mistake to put off the supplicant any further and was inclined to give permission. "Remain with us, my son," he said, "as you wish; after a few days, let us see whether your deeds correspond to your words. I hope that my concerns are groundless and your profession is found to be solid." After the holy bishop Faustus had given his permission to the supplicant, the news quickly spread among his relatives and friends that Fulgentius had become a monk. The good were happy; the wicked confounded. His life, lived in comfort up until then, gave little hope to some. But certain others who knew the outstanding depth of his singular genius were rapidly convinced to hope for great things from him in the future. Some of his friends to whom he had been a dear and faithful companion since his childhood, desiring to imitate him, now scorned the world and, giving up their own will, went to join the monasteries.

(Continues...)

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