The Incarnation And Forgiveness

Non itaque de re parva disserimus, nec vile aliquid quaerimus, cum de remissione peccatorum, quantum divina largitas adiuvat, disputamus. Per hanc enim de potestate tenebrarum eripiuntur quos Deus transferet in regnum filii dilectionis suae . Per ipsam liberantur ab aeterna poena, ut potiantur aeterna laetitia. Per illam deponitur onus, seu quod nativitas vitiosa traxit, sive quod iniquitas vitiosae iuventutis adiecit. Per eam Christus eos qui laborant et onerati sunt venientes ad se reficit, quibus lene iugum levemque sarcinam suae caritatis imponit. Per ipsam gratis iustificatur impius, ut reputetur fides eius ad iustitiam. Per illam caret mala vita, qua fuerat implicatus; et accipit gratis bonam, qua fuit indignus. Per ipsam fit ut in bona vita deinceps, dono misericordiae praevenientis illuminatus ambulet, et in ea deductus misericordiae subsequentis munere perseveret: ut indebita gratia bene vivendi donum inchoet in homine, peccatorum remissione donata; quod perficiat perseverandi virtute concessa. Per remissionem peccatorum gratis homines discernuntur ab illis qui cruciabuntur in aeternum cum diabolo, et adiunguntur his qui sine fine regnabunt cum Christo. Postremo talis est remissio peccatorum, ut pro ipsa fieret homo Unigenitus Dei, pro ipsa etiam sanguis eius fuisset effusus. Unum horum vox angelicae visionis aperuit; alterum vero ipse Dominus indicavit. Nam cum desponsata esset Maria mater eius Ioseph, et, sicut evangelista testatur, priusquam convenirent, inventa esset in utero habens de Spiritu sancto, conceptionis illius causa nescienti Ioseph istis est verbis ab angelo nuntiata: Ioseph fili David, noli timere accipere Mariam coniugem tuam: quod enim in ea natum est, de Spiritu sancto est. Pariet autem filium, et vocabis nomen eius Iesum. Ipse enim salvum faciet populum suum a peccatis eorum. Quid vero aliud est a peccatis salvare, nisi peccata dimittere? Nam et ipse Salvator noster, qui venit salvum facere quod perierat, ob hoc se venisse testatur, ut vocaret peccatores in poenitentiam. Sanctus Fulgentius Ruspensis, De Remissione Peccatorum, Lib I, Cap IV Source: Migne 65.530b-531a

Thus we are not speaking of some small matter, nor seeking something vile, when as much as the Divine largess aids, we discuss the forgiveness of sins. By it, those whom God will assign to the kingdom of His beloved Son are seized from the power of darkness. 1 By it they are freed from the eternal punishment so that they may attain eternal bliss. By it that burden is left behind which either birth in sin has contracted, or to which the wickedness of an evil life has added. By it Christ refreshes those who labour and are heavily burdened and who come to Him, and on them he imposes the mild yoke and light burden of His love. 2 By it the sinner is freely justified that his faith may be accounted justice. By it he leaves behind the evil life in which he was snared and freely receives a good one, of which he was unworthy. By this it happens that from now on, illuminated by the gift of mercy given, he may walk in the path of goodness, and, being led along on it, he may persevere with further gifts of mercy, so that, by an undeserved grace, the gift of good living will start in a man, and the forgiveness of sins having been given, this will be brought to perfection when the power of perseverance has been granted. By the forgiveness of sins men are separated from those who will be tormented for eternity with the Devil, and they will be added to those who will reign with Christ without end. Finally, such is the forgiveness of sins that for it the Only Begotten of God became man, for it His blood was poured out. The first of these the voice of the angel revealed in its vision, the other the Lord Himself disclosed. For when His mother Mary was betrothed to Joseph and as the evangelist bears witness, before they came together, she was found to be with child by the Holy Spirit, and then the cause of His conception was announced by the angel to Joseph who was ignorant of it, in these words: 'Joseph, son of David, do not be afraid to take Mary as your wife, for what is conceived in her is by the Holy Spirit. She will bear a son, and you shall name Him Jesus. For He shall save the people for their sins.' 3 And what, then, is it to save from sins unless to forgive sins? For our Saviour who came to save that which was lost, 4 testifies that He had come for this, that He call sinners to penitence. 5 Saint Fulgentius of Ruspe, On the Forgiveness of Sins, Book 1, Chap 4 1 Colos. 1.13 2 Mt. 11.28 3 Mt. 1.18-21 4 Mt 18.11 5 Lk 5.32