Forgiveness And The Devil

Prae omnibus itaque, nobis est firma credulitate retinendum, misericordem et justum esse Dominum Deum nostrum. Hinc enim facile potest inquirentibus apparere, qualibus peccata Deus dimittat, ubi dimittat, quando dimittat. Quibus cognitis, nec pravam quisquam retineat de Deo sententiam, nec conversionem suam negligat, nec a catholica Ecclesia discedat; aut si quis discessit, celeriter revertatur; nec de tempore sibi velit insulsa cogitatione blandiri, si ad Deum in hac vita quisquam converti nolens, et usque ad mortem iniquitatibus serviens, post hanc vitam se credat adepturum remissionem peccatorum, quando jam praejudicatus tempore tribulationis divinae non peccatum possit vitare conversus, sed supplicii maneat aeternitate damnandus. Multis enim multiplicibusque fraudibus viam coelestis itineris diabolus claudere nititur et celare, cujus hoc est incessabile studium, ut ad cruciatus sui societatem miserorum turbam, quantumcunque potuerit, vel trahat illectam, vel cogat invitam. Nonnullos quippe facit, abjecta consideratione divinae justitiae, solam Dei misericordiam cogitare; ut conversionem suam negligant, existimantes se, etiamsi usque in finem criminosam duxerint vitam, remissionis beneficio potituros esse. Alios autem cogit aut illicit, Ecclesiae catholicae gremio derelicto, ad haereses vel schismata depravati cordis caecitate transire. Quorum animos deceptione falsae promissionis illaqueat, ut vel putent se recto fulciri dogmate, vel sperent sibi pro sola cordis credulitate futurum remissionis beneficium, etiamsi ficto animo, pro temporis vel commoditate vel metu, mortifero haereticorum consortio usque ad mortem teneantur innexi; minus considerantes illam Salvatoris nostri sententiam dicentis: Qui me confessus fuerit coram hominibus, confitebor et ego eum coram Patre meo, qui in coelis est; et qui me negaverit coram hominibus, negabo et ego eum coram Patre meo, qui in coelis est. Et alio loco: Qui me erubuerit, et sermones meos, hunc Filius hominis erubescet, cum venerit in majestate sua, et Patris, et sanctorum angelorum. Plerisque vero humani generis inimicus ad hoc peccatorum suorum recordationem molitur ingerere, ut vel obduratis desperationem remissionis injiciat, et eos remedio conversionis excludat. Haec autem omnia non ob aliud fraudulenta semper agit obtectus fallacia, nisi ut opportunitatem temporis adimat, qua conversis potest donari remissio; ac sic, quantum ad ejus attinet malignitatem, si fieri possit, nemo perveniat ad salutem. Deum namque misericordem justumque esse cognoscit, nec ignorat quod peccatorum remissionem sola de Deo possit elicere cordis vera conversio. Scit etiam quod non alibi quam in solo gremio Catholicae Matris dimitti possint peccata conversis; nec eum latet in praesenti tantum saeculo remissionem omnium peccatorum conversis posse concedi. Sanctus Fulgentius Ruspensis, De Remissione Peccatorum, Liber I, Caput VI Source: Migne 65.531c-532c

Before everything, therefore, let us maintain a firm belief in the mercy and righteousness of the Lord God. Hence it shall easily appear to those who enquire what sort of sins God forgives and where He forgives and when He forgives. By which knowledge, let no one have a depraved understanding regarding God, nor neglect his conversion, nor cut himself off from the Catholic Church, or if he has cut himself off, let him return quickly, not wishing to be charmed by a foolish thought that if someone will not in this life convert to God, but will even maintain his wickedness to death, that after this life he might believe it is possible there shall obtain forgiveness of sins, when already he is forejudged for the time of Divine tribulation, when it is not possible to cast off sin, but he must remain damned to eternal punishment. With many varied deceits he devil strives to close off to us and hide from us the way to heaven, and that with a relentless zeal, so that to his own mob of wretches for punishment he may gain as many as he can, either leading astray those wandering or forcing those unwilling. Certainly not a few he makes think of the mercy of God alone and nothing of divine justice, so that they neglect their conversion, reckoning that even if to the very end they lead a wicked life it is possible to receive the gift of forgiveness. Others he drives or tricks into abandoning the flock of the Catholic Church so that in the blindness of their depraved hearts they pass over to heresy or schism. He snares such souls with the deceit of a false promise, even that the deceived soul may associate with ruinous heretics for a time in either contentment or fear, and even be bound to them to death, with no consideration that our Saviour says, 'He who shall confess me before men, I shall confess before my Father who is in heaven, and he who shall deny me before men, I shall deny before my Father who is in heaven.' 1 And in another place, 'He who shall be ashamed of me and my words, the Son of Man will shame him when he comes in his glory and the Father's and the holy angels.' 2 More often however the enemy of the human race inclines men to a remembrance of their sins, so that they are cast down into a stubborn despair of forgiveness, and so he excludes them from the remedy of conversion. And all this deceit he works with subtle lies for no other reason but to take way the opportunity in which it is possible that the converted may obtain forgiveness, and so as much as it befits his wickedness, if it were possible, no one should come to salvation. For he knows God to be merciful and just, and nor is he ignorant that the forgiveness of sins from God is not possible unless with a heart that is truly converted. Indeed he knows that there is nowhere else but in the flock of the Catholic Church that it is possible that the converted will have forgiveness of sins, nor is it hidden to him in the present time that it is possible for the converted to obtain forgiveness of every sin. Saint Fulgentius of Ruspe, On the Forgiveness of Sins, Book 1, Chapter 6 1 Mt 10.32 2 Lk 9.26

Love And Enemies

Ecce Dominus usque ad inimicos caritatem jubet extendi, et usque ad persecutores Christiani cordis benevolentiam dilatari. Et quae merces operum tantorum dabitur? vel quod munus praecepto huic obedientibus confertur? Ipse demonstret a se praeparatam caritati mercedem, qui per Spiritum sanctum gratis ipsam dignatur infundere caritatem: ipse nobis dicat quid pro caritate redditurus sit dignis, qui eamdem caritatem donare dignetur indignis. Dicat igitur Dominus, dicat, et proprio sermone magnitudinem nobis suae promissionis ostendat: Ut sitis, inquit, filii Patris vestri qui in coelis est. Cum enim diligendos praeciperet inimicos, amarum forsitan erat quod audienti jubebatur: sit, quaeso, dulce quod obedienti promittitur. Teneatur ergo dulcedinis hujus in corde suavitas, et amaritudinis illius superabitur difficultas. Qui enim dilexerint inimicos suos, et benefecerint eis qui eos oderunt, filii Dei erunt. Sanctus Fulgentius Ruspensis, Sermo V, De caritate Dei ac proximi Source: Migne PL 65.739b-c

Behold, the Lord commands that our love should extend to enemies, and that the heart of the Christian should reach out even to those who are persecutors. 1 And what is the reward that shall be given for such a great work? Or what gift shall be conferred on those who are obedient to this command? He in Himself has shown the reward prepared for love, which is that a man is made worthy to be filled with the Holy Spirit. He shall tell us what is worthy to be returned for love, He who gives that same love to those unworthy. So the Lord shall say, and with His own show us the greatness of His promise: 'That you be sons of your Father who is in heaven.' 1 Perhaps in this commanding of us to love our enemies, that which was commanded was bitter to those who heard it. But I think that what is promised to those who obey is sweet. Therefore let the sweetness of this delight be held in the heart, and it shall overcome the bitterness of all difficulties. They who have loved their enemies and have done well to those who hate them, they shall be sons of God. Saint Fulgentius of Ruspe, from Sermon 5, On Love of God and One's Neighbour 1 Mt 5.44 2 Mt 5.45

A Bishop Praised

Dedit enim eis benedictionem qui legem dederat, ut ambularent de virtute in virtutem: de virtute fidei sincerissimae in virtutuem conflictionis constantissimae; de virtute caritatis flagrantissimae in virtutuem passionis gloriosissimae. Credidit enim, locutus est; dilexit, et secutus est. Audierat enim a Domino dictum: Qui me diligit, sequitur me; et iterum: Qui credit in me, non morietur in aeternum. Et pater fidelis secutus est vestigia Salvatoris. Interritus contempsit principum jussa et et judicum edictum. Paratus excepit percussoris ictum, et animum soli Deo subditum etiam ipsa mors servavit invictum. Denique nihil eum revocavit a pastoris gregisque custodia, exsilii locus, apparitor violentus, persecutionis tempus, judicis metus, imminens gladius, proximus mortis occasus. Nam et in exsilio constitutus, atque ab Ecclesia sibi commissa corpore tantum non mente separatus, pauperum alimenta; et in occulto absconditus, disciplinae censuram; et a principe detentus, virginum pudicitiam; et ad tribunal exhibitus, clericorum tutelam; et minis actus, robustam conscientiam; et subdole consumptus, spiritalem cautelm; et inique judicatus, Christianam patientiam custodivit. Plebem frequentibus litteris admonens, inopes largioribus eleemosynis fovit, martyres hortamentis pariter et exemplis ad subeundum praelium promovit, et donce ponat animam, non deserit curam. Sanctus Fulgentius Ruspensis, Sermo VI, De Sancto Cypriano Martyre Source: Migne 65.740d-741a

He gave to them a blessing who gave the law, that they might walk from virtue to virtue, 1 from the virtue of sincere faith to the virtue of perfect constancy in conflict, from the virtue of blazing love into the virtue of a most glorious passion. For he believed and he spoke; he loved, and he followed. He heard from the Lord the words: 'He who loves me, follows me,' and again: 'He who believes in me shall never die.' 2 The faithful father followed in the way of the Saviour. This fearless one scorned the judgement of princes, and the sentence proclaimed. He was prepared to receive the blow of the executioner, and his death preserved unconquered a soul obedient to God alone. And then nothing turned him from caring for the flock of the shepherd, no exile, no appearance of violence, no period of persecution, no fear of a judge, no threat of the sword, no approach of the coming of death. For even in exile and from the Church removed in body, but not separated in the mind, he attended to the feeding of the poor; and hidden in a concealed place, to the judgement of discipline; and detained by the prince, to the modesty of virgins; and arraigned before the tribunal, to the guardianship of priests; and sent threats, to the firmness of conscience; and assailed with cunning, to the watching over of the spirit; and judged in wickedness, to the guarding of Christian patience. He admonished the people with frequent letters, and cherished the poor with bountiful alms, and with words and example he encouraged martyrs to endurance in the conflict, and he did not abandon his duty until he placed down his soul. Saint Fulgentius of Ruspe, from Sermon 6, On Saint Cyprian The Martyr 1 Ps 83.8 2 Jn 11.2

Poverty And Alms

Proinde, dilectissimi, si non omnes possunt implere quod Dominus ait, Vendite quae possidetis, illud tamen quod adjecit dicens, Date eleemosynam, omnibus est possibile, si adsit bona voluntas; omnibus facile, si non adsit dira cupiditas; omnibus salubre, si ferveat caritas: cunctis ergo debet esse commune ut omnibus donetur aeterna felicitas. Qui ergo tantam virtutem accipit a Domino ut omnia quae in mundo sunt coelestis regni amore contemnat, quae habet vendat, et egenis expendat. Qui vero tantae virtutis nondum est, de his que habet, in quantum habet, eleemosynam faciat. Tantum operetur bona voluntas quantum suppetit facultas. Perfectus possideat primum virtutis locum, imperfectus saltem perveniat ad secundum. Efficiatur ille gloriose dignus, sit iste laudabiliter largus. Sit ille sanctae paupertatis ardentissimus amator, sit iste sanctorum pauperum piissimus consolator. Habeat iste apud Deum patronos pauperes, quos ille se gaudet virtutis habere consortes. Sit iste talis qui cum Domino judicaturus sedeat; sit ille talis qui ad dexteram judicandus assistat. Sit ille talis qui aeterna tabernacula perpetuo jure possideat; sit iste talis quem ille recipiat. Admonet enim nos Dominus dicens: Facite vobis amicos de mammona iniquitatis, qui vos recipiant in aeterna tabernacula. Sanctus Fulgentius Ruspensis, Sermo I, De Dispensatoribus Domini Source: Migne 65.723c-d

Whence, most dearest, if not all are able to fulfill what the Lord says: 'Sell what you have,' that which was added, 'Give alms' 1 is possible for all, if a man has a good will. It is easy for all if one does not have dire cupidity. It is beneficial for all if love is fervent. Therefore it should be common to everyone so that eternal goods shall be given to all. He who receives such virtue from the Lord so that he scorns everything in the world for the love of the heavenly kingdom, let him sell what he has and give it to the poor. But he who does not yet have such virtue, concerning what he does have, as much as he can, let him give alms. Let the good will work as much as ability supports. The perfect man occupies the first place of virtue, the imperfect comes in second place. Let the former be made worthy of glory and the latter praiseworthy for largess. May the former be a most ardent lover of holy poverty and the latter a most pious helper of the holy poor. May the latter have the poor as patrons with God, and may the former rejoice to have such companions of virtue. May the latter be such a one who sits with the Lord coming in judgement, and the former such a one who stands at the right hand for judgement. May the former be he who shall rightly be received in the eternal tabernacles forever, and the latter such a one whom he shall receive. For the Lord exhorts us saying, 'Make yourself friends by the Mammon of iniquity, they who shall receive you into the eternal tabernacles.' 2 Saint Fulgentius of Ruspe, from Sermon 1, On The Stewards of the Lord 1 Lk 12.33 2 Lk 16.9

We Are Trees

Arbores sumus, fratres, in agro dominico constitutae. Deus est autem noster agricola: ille nos compluit, ille colit, ipse fecunditatem donat, ipse fructificandi gratiam subministrat. Pluvia Dei est sermo sanctae praedictionis, cultura Dei est infusio gratiae spiritalis. Deus igitur praecepto nos compluit, adjutorio colit. Dum compluit, aufert a nobis ignorantiae siccitatem; dum colit, bene vivendi condonat ubertatem; dum pluit, terram nostri cordis irrigat; dum vero colit, de ipsa terra spinas et tribulos mundanae cupiditatis exstirpat. Debemus itaque fecundari coelestibus pluviis, debemus congrua fructificatione manibus superni respondere cultoris. Et si non possunt omnes arbores aequales fructus afferre, nulla tamen debet in agro dominico sterilis permanere. Sanctus Fulgentius Ruspensis, Sermo Primus, De Dispensatoribus Domini Source: Migne 65.722c

We are trees, brothers, planted in the field of the Lord. God is our farmer, He waters us, He tends, He gives fecundity, He supplies the grace of fruitfulness. The rain of God is the word of holy preaching, the tending of God is the infusion of spiritual grace. God, then, waters us with precept, tends us with aid. While He waters He takes from us the aridity of ignorance; while He tends, He gives the richness of good living; while He rains He irrigates the earth of our hearts; while He tends He pulls up the thorns and thistles of worldly desires. Thus we should be fruitful by the heavenly rains and return appropriate fruits to the supernal hands of the farmer. And if we cannot all be equal in the fruits we bring forth, there should be no sterility in the field of the Lord. Saint Fulgentius of Ruspe, from Sermon 1, On The Stewards of the Lord

The Pasch And Forgiveness

Vocationis autem hujus ad poenitentiam principale est beneficium, gratuita remissio peccatorum. Pro qua idem Redemptor noster, peracto paschalis coenae convivio, sanguinem summ enuntiat effundendum. Bibite, inquit, ex hoc omnes. Hic est enim sanguis meus novi Testamenti, qui pro multis effundetur in remissionem peccatorum. Hanc igitur, sicut arbitror, aut omnes, aut pene omnis qui quolibet modo appellatur Christiano nomine, invenire desiderat; sed interest ubi quisque, vel quando, val qualiter quaerat. Neque enim ad remissionem peccatorum poterit pervenire, si quis aut veram non teneat fidem, aut negligat bonae operationi concessum divinitus tempus mortifera praeoccupatus vanitate contemnat. Haec namque tria, id est, fides, opus et tempus, ita sunt simul hominibus in hac vita necessaria, ut si cui num ex his tribus in praesenti saeculo defuerit, aeternae vitae particeps esse non possit; ac per hoc nec remissionem peccatorum consequentur, per quam ad aeternae vitate praemium pervenitur. Sanctus Fulgentius Ruspensis, De Remissione Peccatorum, Liber I, Caput V Source: Migne 65.531a-b

The call to penance is principally a benefit, the gratuitous remission of sins. For which our Redeemer, at the gathering of the Paschal Meal, proclaimed with the pouring out of His own blood. 'Drink from this all of you. For this is the blood of the New Testament, which is poured out for many for the forgiveness of sins.' 1 This, therefore, I judge, either all, or almost all, desire to find who are called by the name of Christian, but it matters where and when and in what way a man seeks. For he shall not be able to obtain forgiveness of sins, if he does not hold to the true faith, or if he scorns the Divine largess by neglect of good works, caught up in fatal vanities. For these three, that is, faith, work, and time, are all together necessary for men in this life, so that if he lacks one of these three in the present world, he is not be able to participate in the eternal life, unable to obtain the forgiveness of sins by which comes the reward of eternal life. Saint Fulgentius of Ruspe, On the Forgiveness of Sins, Book 1, Chapter 5 1 Mt 26.28

Contemplating Future States

Expedit igitur unicuique, priusquam praesentem finiat vitam, futuri supplicii timore converti, si vere non vult post hujus vitae finem sine fine torqueri. Quapropter inaniter in conspectu Dei malorum hominum permanens iniquitas remittenda creditur, in cujus conspectu inulta esse bonorum operum sterilitas non sinetur. Neque enim dicitur quisquam positus ad sinistram idcirco iturus in ignem aeternum, quia panem comedenti abstulit, sed quia esurienti non dedit; nec quia vestitum exspoliavit, sed quia vestimenta non tribuit; nec quia de domo propria quemquam pepulit, sed quia unum ex Christi minimis hospitio non recepit. Si ergo ibit in combustionem aeternam qui panem suum esurienti non dedit, quid recipiet qui alienum abstulit panem? Et si mittetur in stagnum ignis et sulphuris qui nudum vestimento non tegit, quis passurus est qui vestimeno crudelis expoliat? Et si rerum suarum avarus possessor requiem non habebit, quomodo alienarum rerum insatiabilis raptor, si in hac vita converti noluerit, postmodum sibi de judice justo indulgentiam frustra promittit? Consideremus divitem miserum purpura quondam byssoque vestitum, non ob aluid inexstinguibilibus flammis ardentem, nisi quia Lazaro pauperi continua esurie laboranti nunquam voluit saltem micas convivii sui mortifera praeditus iniquitate largari. Qui cum interminabili cruciamento damnatus, etiam digiti pauperis in aeterna requie laetantis refrigerio remaneret indignus, evidenti responsione Abraham patriarcha monstravit post hanc vitam, nec bonos posse ad iniquos aliquatenus transmeare, nec malos a poenis ad beatorum requiem posse quandoque transire. Sic enim dicit: Fili, recordare quia recepisti bona in vita tua, et Lazarus similiter mala. Nunc autem hic consolatur, tu vero cruciaris. Et in omnibus inter nos et vos chaos magnum firmatum est, ut hinc qui volunt transire ad vos, non possint, neque huc inde transmeare. Sanctus Fulgentius Ruspensis, De Remissione Peccatorum, Lib II Caput XIV Source: Migne 65.565a-c

It thus profits everyone before the end of this present life to contemplate with fear future punishment, if truly after the end of this life one has no wish for endless torment. Whence it is foolish in the sight of God to believe that the remaining inquity of evil men must be forgiven, in that sight in which it is not permitted that a sterility of good works shall go unpunished. For it is not said that whoever is placed on the left side will go into eternal fire because he took bread for eating, but because he did not give to the hungry, not because he stole clothes but because he did not give them, not because he expelled his own from his house, but because he did not receive as a guest one of Christ's little ones. If therefore he shall go to eternal burning who did not give his own bread to the hungry, what shall he receive who takes another man's bread? And if he who does not cover the naked with clothes shall go into the lake of fire and sulphur, shall that cruel man who strips clothing from another be spared? And if an avaricious possessor of his own goods shall have no rest, how shall the insatiable seizer of the goods of another, if in this life he will not be converted, if he is vainly promised that after he shall have forgiveness from the just judge? Consider that wretched wealthy man in his purple and fine linen garments, that nothing availed against the burning and inextinguishable flame, unless the poor man Lazarus, who had ever laboured in want, to whom he never wished to give crumbs from his table, bound in his fatal iniquity. He who when damned to endless torments was indeed unworthy of the finger of the happy poor man in his rest. And the answer of the patriarch Abraham plainly showed that after this life it is impossible for the good to pass over to the wicked, and nor shall the wicked at any time cross over to the rest of the blessed. He says: 'O son, remember that you received good things in your life, and Lazarus likewise evil. Now he is comforted and you are tormented. In all this, between us and you, a great gulf has been set, that he who wishes to pass from here to you is not able, nor is it possible that anyone pass from there to here.' 1 Saint Fulgentius of Ruspe, On the Forgiveness of Sins, Book 2, Chap 14 1 Lk 16.25-26

Trinity And Scripture

Ergo sunt tria quaedam coaeterna, consubstantialia, coessentialia. Sed cum quaereretur a Patribus, et diceretur: Quid tria? Nec essentias, nec substantias, nec naturas dicere ausi sunt; ne aliqua forte diversitas crederetur essentiarum, aut naturarum, aut substantiarum: sed dixerunt tres personas, unam essentiam: uti una essentia declareret Deum unum, tres autem personae sanctam Trinitatem ostenderent. Nec hoc dicimus, quod tantummodo Deus Trinitas sit, et non unaquaeque persona. Nam et Pater solus Deus est, et Filius solus Deus est, et Spiritus sanctus solus Deus est. Solus dico, quia Pater non est Filius, et Filius non est Pater, et Spiritus Sanctus non est Pater aut Filius. Caetereum Trinitas inseparabilis, incommutabilis, infinita non recipit tres deos, sicut non recipit tres essentias, aut subtantias, aut naturas, et idcirco nullatenus dicendus est Filius in id quod aequalis est Patri, aut creatus ex aliquo, aut de nihil substitutus: quis quod est Pater hoc genuit, Deus Deum, lux lucem, incommutabilis incommuntabilem , infinitus infinitum, aeternus coaeternum. Similiter et de Spiritu Sancto credimus quia hoc est quod ille a quo procedit. Videamus igitur deinceps utrum haec quae diximus sanctarum Scripturarum testimoniis approbemus. Primum etiam quaerendum est si Deus Trinitas sit. Faciamus, iniquit, hominem ad imaginem et similitudinem nostram. Et rursum. Venite, descendamus, inquit, et confundamus ibi linguas eorum. Nostram, vero, et descendamus, pluralitatem personarum, non deorum insinuat. Similiterque Abrahae visio trium virorum et unius Domini deprecatio. Et: Pluit Dominus a Domino super Sodomam et Gomorrham sulphur et ignem a Domino. Et: Dixit Dominus Domino meo: Sede a dextris meis. Et: Verbo Domini coeli firmati sunt, et Spiritu oris ejus omnis virtus eorum. Quid aliquid haec quam Trinitatem ostendunt? Apertiusque sane Dominus in Evangelio: Ite, baptizate omnes gentes in nomine Patris, et Filii, et Spiritus Sancti. Et rursum: Facta est vox de coelo dicens: Hic est Filius meus dilectus: ipsum audite. Identidemque ait, Vidi Spiritum Dei descedentem, et manentem sicut columbam in ipso. Sanctus Fulgentius Ruspensis, Ad Felicem Notarium, De Trinitate, Caput III Source: Migne 65.499d-500b

Therefore the three are co-eternal, consubstantial, coessential. But when it was considered by the Fathers and it was said, 'What are the three?' They did not dare to speak of essences, nor substances, nor natures, lest perhaps there be thought to be a difference in essences or natures or substances, but they said three persons, one essence, so to declare the one essence of the one God, and to show the three persons of the Trinity. Nor do we say that God alone is the Trinity and not any of the persons. For the Father alone is God, and the Son alone is God and the Holy Spirit alone is God. I say 'alone' because the Father is not the Son and the Son is not the Father and the Holy Spirit is not the Father nor is He the Son. For the Trinity is inseparable, and unchangeable and infinite, and does not allow three gods, as it does not allow three essences, or substances, or natures, and therefore it should not be said of the Son, that because He is equal to the Father, either he was created from something, or established from nothing, because He is whom the Father generated, God from God, light from light, the unchangeable from the unchangeable, the infinite from the infinite, the eternal from the coeternal. We believe likewise concerning the Holy Spirit because He proceeds from Him. Let us see, then, whether these things which we have said we may confirm from the testimonies of Holy Scripture. First we must seek if God is a Trinity. He says: 'Let us make man after our image and likeness.' 1 And again He says, 'Come, let us descend and confound their tongues.' 2 'Our' and 'let us descend' intimate a plurality of persons, not gods. Likewise Abraham's vision of the three men, and his petition of the one Lord. 3 And: 'The Lord over Sodom and Gomorrha rained sulphur and fire from the Lord.' 4 And 'The Lord said to my Lord: Sit at my right hand' 5 And: 'By the word of the Lord the heavens were made firm, and the spirit of His mouth is all their power.' 6 And what do these show but the Trinity? And most openly the Lord says in the Gospel: 'Go, baptise all the peoples in the name of the Father and the Son and the Holy Spirit.' 7 And again: 'There was a voice from heaven saying: This is my beloved Son: listen to Him.' 8 And in the same manner it says: 'I saw the Spirit of God descending and remaining on Him like a dove.' 9 Saint Fulgentius of Ruspe, On The Trinity, To Felix The Notary, Chapter 3 1 Gen 1.26 2 Gen 11.7 3 Gen 18.1-3 4 Gen 19.24 5 Ps 109.1 6 Ps 32.6 7 Mt 28.19 8 Mt 17.5 9 Jn 1.32

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

Mercy And Justice

Debet ergo et a bonis et a malis tam misericordia diligi quam iustitia formidari: ne vel boni diligentes misericordiam Dei, iustitiam non timeant, et laqueos diaboli seducentis incurrant; vel mali solam iustitiae severitatem considerantes, non quaerant, cum invenire possunt per conversionem, misericordiae beneficium, ac sic obdurati non solum remissionem peccatorum denegent, quin etiam peccata multiplicare non cessent. Hoc enim bicipiti laqueo frequenter diabolus captivat incautos; ut aut spe vana futurae remissionis obtusi, nolint iustitiae timore converti; aut remissionem omnimodis desperantes, conversionem negligant, et habenas iniquitatibus relaxantes, dum desperant indulgentiam, currant praecipites in gehennam. Ac sic ille callidus humani generis inimicus, alios desperationis temeritate praecipitat, alios autem fallacis spei deceptione supplantat. Sanctus Fulgentius Ruspensis, De Remissione Peccatorum, Lib I, Cap IX Source: Migne PL 65.533d-534a

Therefore God's mercy should be loved by the good and the wicked as much as His justice is feared, lest either good men who love the mercy of God fear not His justice and run into the snares of the seductions of the devil, or the wicked, considering only the severity of His justice, seek not the blessing of his mercy, which they are able to find in their conversion, and so hardened, not only refuse the forgiveness of sins, but even do not cease to increase them. The devil frequently catches the incautious in this twofold trap, so that either dulled by vain hope of future forgiveness they are unwilling to be converted by the fear of justice, or despairing in every way of forgiveness they care not for their way of living, and loosening the reins of iniquity, while they are in despair of forgiveness, they plunge headlong into hell. And so the clever enemy of the human race casts down some by the recklessness of despair, while he trips up others by the deception of false hope. Saint Fulgentius of Ruspe, On the Forgiveness of Sins, Book 1, Chap 9

Keeping The Spies

Haec quae prius idolis prostituta fuit meretrix impia, suscipens exploratores Jesu, facta est fidelis et casta: quos custodiens a persequentibus inimicis, non in inferioribus depositos obruit, sed in solario domus suae levatos latenter abscondit. Solarium vere propterea dicitur, eo quod solis lumine perfundatur. Quis est autem sol humani cordis, nisi ille de quo dictum est per prophetam: Timentibus autem nomen meum orietur sol justitiae, et sanitas in pennis ejus . De ispo sole oriente Zacharias in Evangelio sic prophetat: Quia visitavit nos oriens ex alto, illuminare his qui in tenebris et in umbra mortis sedent. Nam et Abacuc prophet Christi ascensionem et ordinis ecclesiastici firmitatem sub nomine solis lunaeque sic praedicat: Elevatus est sol, et luna stetit in ordine suo.  Cor ego uniuscujusque fidelis non incongrue spiritale solarium dicitur, quod solis illius superni radiis salubriter illustratur. Raab itaque meretrix quos exploratores Jesu in solario suae domus abscondit, utique in superioribus, hoc est spiritali scientia illuminati cordis intima dilectione continuit, ut propheticum illud eloquium operis veritate cantaret: In corde meo abscondi eloquia tua, ut non peccem tibi. Vera itaque fides, quae divinis eloquiis intimatur, tunc persequentibis non traditur, tunc in corde fidelium inviolata et incolumis custoditur, si non terrenis, et caducis, atque carnalibus, sed coelestibus et spiritalibus promissis animus perserveret affixus, nec contempletur quae videntur, sed quae non videntur: Quae enim videntur temporalia sunt, sicut ait Apostolus: quae autem non videntur, aeterna sunt. Caeterum quisquis propterea Christianam fidem tenet, ut res terrenas et transitorias acquirat, iste exploratores Jesu, non in superioribus domus suae, sed in inferioribus collocat; ubi cum fuerint positi, facilius et inveriri possunt ab inimicis et perimi. Omnis enim persecutor et inimicus Ecclesiae illos spiritaliter interimit, et ipsis ingerit aeternae mortis interitum, quorum cor invenerit terrenis et caducis rebus innexum. Sanctus Fulgentius Ruspensis, De Remissione Peccatorum, Lib I, Cap XXI Source: Migne 65 544d-545b

This woman who was an impious prostitute among idols, taking in the spies of Joshua, was made faithful and chaste, guarding them from the enemy who sought them, not driving them down into a room below, but sending them up to a high chamber of her house to hide them there. 1And indeed such a place is named a solarium because it is lit by the light of the sun. And what is the sun of the human heart, unless that concerning which it is said through the Prophet: 'On those who fear my name the sun of righteousness shall rise and healing is in its wings.'  2 And concerning the same rising sun Zachariah makes prophecy in the Gospel: 'For he has visited us rising from the height, to illuminate those who are sat in darkness and in the shadow of death.' 3 And the prophet Habakkuk speaks of the Ascension of Christ and the firmness of the ecclesiastical order under the name of the sun and moon: 'Elevated is the sun and the moon stands in its circuit.' 4 Thus it is not unreasonable to speak of the heart of one faithful as being spiritually lit by the sun, enlightened with the wholesome rays of the supernal sun. The whore Rahab thus hid the spies of Joshua in the sun room of her house, that is, in the high place, that is, the chambers of her heart were with spiritual illumination continually lit, that she might in truth have sung that prophetical verse: 'In my heart I have hidden your words, that I might not sin against you.' 5 Thus true faith, which the inspired speech intimates, is not then given over to persecutors, but is guarded in the heart of the faithful inviolate and unharmed, if the soul is firmly fastened not to worldly things, to fallen things, to flesh, but to heavenly and spiritual promises, not contemplating what is seen, but what is not seen, for what is seen is transient, says the Apostle, and what is not is eternal. 6 Whoever therefore holding the Christian faith, would acquire things worldly and transient, he sends the spies of Joshua not into the heights of his house but into the depths, where being placed, they are easily found by the enemy and seized. For every persecutor of the Church seeks to kill them spiritually, and to bring them into eternal death, which is found in the heart bound to worldly and fallen things. Saint Fulgentius of Ruspe, On the Forgiveness of Sins, Book 1, Chap 21 1 Joshua 2. 1-6 2 Malac 4.2 3 Luc 1.78-79 4 Habac 3.11 LXX 5 Ps 118.11 6 2 Cor 4.18

The Work of the Spirit

In hujus absolutione quaestionis flagitare vos video parvitatis nostrae sententiam. Proinde spero in abundantia bonitatis Dei, qua sic est ille semper dives, ut exinde nostra quoque possit ditari pauperies, et ex qua caeteris quantum vult sic donat, ut in ea plenius ipse permaneat; quia talia nostro cordi spiritaliter dignabitur infundere, quae et nobis dicere prosit, et vobis audire. Sermo enim quem vobis in Dei gratia ministramus, tunc etiam nobis prodest, si quod vobis pro salute verbo styloqie foris dicimus, nos intus mites et humiles audiamus. Non enim frustra David sanctissimus dicit: Audiam quid loquatur in me Dominus Deus. Qui auditus proprie ad humiles pertinet. Propter quod alio speo idem propheta dicit: Auditui meo dabis gaudium et laetitiam, et exsultabunt ossa humiliata. Alio loco majestas ipsa sic loquitur: Super quem requiescet Spiritus meus, nisi super humilem et quietem, et trementem verba mea? Nec vero iste Spiritus Dei sic super humilem et quietem requiescit ut non ipse quietum humilemque faciat, sed tamquam humilem quietumque requieturus inveniat. In eo quippe super humilem et quietem dignatur requiescere, quia super quem requiescit, quietum et humilem facit. Hoc ergo Spiritus sanctus operatur, ut vitium superbiae atque inquietudinis ab homine in quo requiescit, expellat; ac sic praeveniente sancti Spiritus operatione, hominis voluntatem misericorditer immutante, omne praeteritae humanae iniquitatis vinculum gratis data solvat remission peccatorum. Sanctus Fulgentius Ruspensis, De Remissione Peccatorum, Lib I, Cap III

In the solution of this question I mark that you cry out for understanding of our littleness. Whence I hope in the abundance of the goodness of God, in which He is always so rich that from it He is able to enrich the our poverty, giving to others as much He wishes to give, and in Himself remaining replete, that He make our heart worthy to be spiritually infused so that it may profit us to speak and for you to hear. For the speech to you which in the grace of God we minister, then even to us may be of benefit, if what we say to you with word and pen brings salvation, we within meek and humble hear. For not in vain does the most holy David say, 'I shall hear what is spoken against me, Lord God.' 1 Which hearing is proper to the humble. On account of which with another hope the same Prophet says, 'Into my hearing you shall give joy and delight and my humbled bones shall exult.' 2 And in another place the majesty Himself says: 'Over whom shall my spirit rest, unless the humble and quiet, and who tremble at my words?' 3 For truly it is not that this Spirit of God rests on the humble and quiet that He does not make quiet and humble, since as one humble and quiet he should be found on whom He shall rest. By which on the humble and quiet He is worthy to rest, because upon whom He does rest, He makes quiet and humble. This, then, is the work of the Holy Spirit, that the fault of pride and inquietude He expels from the one on whom he rests; and so with the prior work of the Holy Spirit, the merciful transformation of the will of a man, grace is given that every existing chain of human iniquity be loosed in forgiveness of sin. Saint Fulgentius of Ruspe, On the Forgiveness of Sinners, Book 1, Chap III 1 Ps 84. 9 2 Ps 50.10 3 Is 66.2

Trinitarian Confusions

En habes in brevi alium esse Patrum, alium Filium, alium Spiritum sanctum: alium et alium in persona, non aliud et aliud in natura; et idcirco 'Ego,' inquit, 'et Pater unum sumus' 'Unum', ad naturam referre nos docet, 'Sumus' ad personas. Similiter et illud: 'Tres sunt,' inquit, 'qui testimonium dicunt in caelo, Pater, Verbum, et Spiritus, et hi tres unum sunt. Audiat Sabellius 'sumus', audiat 'tres', et credat esse tres personas, et non sacrilego corde blasphemet, dicendo ipsum sibi esse Patrem, ipsum sibi Filium, ipsum sibi Spiritum sanctum: tanquam modo quodam seipsum gignat, aut modo quodam a seipso ipse procedat; cum hoc etiam in naturis creatis minime invenire possit, ut aliquid seipsum gignere valeat. Audiat scilicet et Arius, 'Unum' et non differentis Filium dicat esse naturae, cum natura diversa unum dici nequeat. Filius itaque clamat, Ego et Pater unum sumus; et: 'Qui me videt, videt et Patrem. Et Apostolus de eo: 'Qui cum in forma Dei' inquit, 'esset, non rapinam arbitratus est esse se aequalem Deo; et : 'Propterea,' inquit in Evangelio, ' quaerebant Judaei Jesum interficere, quia non solum solvebat sabbatum, sed et Patrem suum dicebat Deum, aequalem se faciens Deo'. Et Arius blasphemo spiritu contradicit: Non sunt unum, non sunt aequales, quia ipse Filius de se dicit: 'Pater major me est'; et missum sese saepenumero a Patre testatur. O infelix error pestiferaque doctrina, ignorans dispensationem hominis ob salutem generis humani temporaliter factam! Rogo, secundum quid major est Pater Filio? secundum substantiam, an secundum potentiam, an secundum bonitatem, an secundum incorporalitatem, an secundum aeternitatem? Si innascibilis Dei Patris Unigenitus Deus imago est, perfectae atque absolutae in eo substantiae veritas inest, per quam efficitur esse eum imaginem veritatis. Potens est Pater, sed si infirmus est Filius, imago jam non est potentis. Bonus est Pater, sed si in diversi generis divinitate Filius est, boni imaginem mali natura non reddet. Incorporeus Pater est, sed si Filius secundum spiritum circumscriptus est corpore, jam incorporei non est forma corporeus. Aeternus est Pater, sed si Filius non est coaeternus, temporaliter Patri nomen paternitatis accessit; et jam non omnia per Verbum facta sunt, quia reperitur tempus ante Verbum anterius, quando Pater fuerit sine Filio. Sed  imaginem Dei Patris Verbum, et omnia per ipsum facta Scriptura evidenter declarat. An forte ad hoc impiae professionis suae sensum propagat, ut Spiritum sanctum bonum quidem, sed Filium meliorem, et Patrem optimum esse credat, aut Spiritum sanctum potentem, sed Filium potentiorem, et Patrem potentissimum, sensu sacrilgeo astruat; aut sanctum Spiritum justum, sed Filium justiorem, et Patrem justissimum blasphemando edoceat? Ergo non tenetur sub unius Dei professione, sed ethnicorum more plurimorum deorum cultui mancipatur, dum Deum Patrem majorem, Filiumque minorem, et Spiritum sanctum plusquam minorem praesumptione temeraria suspicatur. Deum majorem, et Deum minorem habeat error eorum Israel esse nolunt, nec obduratis auribus audiunt: ' Audi, Israel, Dominus Deus tuus Deus unus est; et illud: Dominum Deum tuum adorabis, et illi soli servies. Fulgentius Ruspensis, Ad Felicem Notarium, De Trinitate, Caput IV

Have then, in brief, that the Father is one thing and the Son another and the Holy Spirit another, differing in person but not in nature, and therefore He said, ' I and the Father we are one;' 1 'One' we teach as referring to the nature and 'we are' to the persons. Similarly it is said, ' Three there are who give witness in heaven, The Father, the Word and the Spirit, and these three are one.' 2 Let Sabellius hear 'we are', let him hear 'three', and let him think there are three persons, and let him not blaspheme with sacrilegious heart saying that the Father and the Son and the Spirit are the same thing, as if He somehow generates Himself, or proceeds from Himself, when this something capable of generating itself he cannot find in created nature. And let Arius hear 'One,' and let him not speak of the Son as having a different nature when the One is not able to have a diverse nature. For the Son cries out, 'I and the Father, we are one' and ' He who sees me sees the Father.' 3 And the Apostle says, 'He who was in the form of God did not wish to seize on equality with God' 4 and it says in the Gospel, ' Because of this the Jews sought to kill Jesus because not only did he not keep the Sabbath, but he even called God his Father, making himself equal with God.' 5 Arius with blasphemous spirit contradicts this, saying 'They are not one, they are not equal, because the Son said concerning himself, 'The Father is greater than me.' 6 and that He was sent from the Father He gives numerous testimony. O wretched error and pestilential teaching! Let me ask how is the Father greater than the Son? According to substance, or according to power, or according to goodness, or according to incorporality, or according to eternity? If the Only Begotten God of God the Father is the unborn image, the truth inheres in Him of perfect and absolute substance, for by that He is made to be a true image. Powerful is the Father, but if the Son is weak he is not now an image of power. Good is the Father, but if the Son is in another class of divinity, a flawed nature is not an image of the good. Incorporeal is the Father but if the Son according to the Spirit is circumscribed in body, the corporeal is no form of the incorporeal. Eternal is the Father, but if the Son is not coeternal, the name of Father is a temporal paternity, and now it is that not everything was made though the Word because there is a time before the Word, when the Father was without the Son, But the Word is the image of God the Father and everything through Him was made, Scripture plainly declares, 7 Or perhaps in this sense the impious profession is made: that it is thought that the Holy Spirit is good, but the Son is better and the Father the best, or that the Holy Spirit is powerful but the Son is more powerful and the Father most powerful, should one wish to add to the sacrilegious meaning. Or would it not be blasphemous to teach that the Holy Spirit is righteous but the Son more righteous, and the Father most righteous? For thus one does not hold to the profession of One God, but one gives oneself up to the religion of many gods in the manner of the pagans, when with presumptuous temerity he puts forth that God the Father is greater and the Son less, and the Holy Spirit least of all. This greater God and lesser God is the error of those who are unwilling to be of Israel, nor with obdurate ears do they hear, 'Hear, O Israel, the Lord your God is one God.' 8 and ' The Lord your God you shall adore, and Him alone shall you serve.' 9 Saint Fulgentius of Ruspe, On The Trinity, To the Notary Felix, Chap 4. 1 Jn 10.30 2 1Jn 5 3 Jn 14.9 4 Philip 2.6 5 Jn 5.18 6 Jn 14.28 7 Jn 1.3 8 Deut 6.4 9 Deut 6.13

Unexpected Ends

Caeterum legimus in libro Sapientia quosdam in die judicii habituros quidem poenitentiam, non tamen indulgentiam divinitus accepturos. Scriptum denique sic habetur: Tunc stabunt justi in magna constantia adversus eos qui se angustiaverunt, et qui abstulerunt labores eorum. Videntes turbabuntur timore horribili, et mirabuntur in subitatione insperatae salutis, dicentes inter se, poenitentiam habentes, et per angustiam spiritus gementes: Hi sunt quos habuimus aliquando in derisum, et in similitudinem improperrii; nos insensati vitam illorum aestimabamus insaniam, et finem illorum sine honore. Quomodo computati sunt inter filios Dei, et inter sanctos sors illorum est?  Nemo autem cum legit dictum quia mali mirabuntur in subitatione insperatae salutis, existimet illis qui in criminibus praesentem finiunt vitam, quandoque insperatam salutem divino munere conferendam. Justorum namque insperata salus, quae licet desperatur ab inquis danda, tamen permanet sperantibus justis. Unde beatus David unam psalmi loco spem justorum cecinit et salutem, dicens: Salus autem justorum a Domino, et protector eorum est in tempore tribulationes: et adjuvabit eos Dominus, et liberabit eos, et eripiet eos a peccatoribus, et salvos faciet eos, quoniam speraverunt in eum. Hinc est quod iniqui aeternis deputandi tormentis dicturi sunt de justis: Hi sunt quos habuimus aliquando in derisum et similitudinem improperii; nos insensati vitam illorum aestimabamus insaniam, et finem illorum sine honore. Haec est insperata salus, quoniam vitam justorum insaniam aestimabant; et cum ipsa essent insani, sanos se esse credebant, nec sperabant retributionem divinae justitiae, et propterea vitam suam corrigere negligebant. Etenim delecticantur hic luxuriose vivere diebus paucis, nec se credebant postmodum aeternis cruciandos esse suppliciis. Propterea cum justos viderint in illa gloria filiorum Dei de qua dicit beatus Paulus: In qua stamus et gloriamur in spe gloriae filiorum Dei'; tunc iniqui mirabuntur in gloria justorum, hoc est filiorum Dei; quia ipsi justi sunt filii Dei. Propterea iniqui poenitentiam steriliter quia intemporaliter habentes, et per angustiam spiritus gementes: Quomodo computati sunt inter filios Dei, et inter sanctos sors illorum est? Insperata ergo salus, id est quae sperata non est ab iniquis, profecto justis dabitur, non iniquis. Non enim dabitur illis qui eam desperando male vivunt, sed illis qui eam bene sperando, et a desideriis carnalibus abstinendo, beati Petri salubria mandata custodiunt, dicentis: Carissimi, obsecro tanquam advenas atque peregrinos abstinere vos a carnalibus desideriis, quae militant advesus animam; conversationem vestram inter gentes habentes bonam. Per ipsam bonam conversationem justi exhibent corpora sua hostiam viventem, sanctam, Deo placentem, quia per bonam conversationem ipsi sunt etiam templum Dei. Quod esse fideles testatur Apostolus dicens: Nescitis quia templum Dei estis, et spiritus Dei habitat in vobis?. Hoc templum ne malis operibus polluatur, non solum diligenter praemonet, sed etiam vehementer nostros animos terret, dicens: Si quis autem templum Dei violaverit, disperdet illum Deus. Templum enim Dei sanctum est, quod estis vos. Nemo se seducat. Quis enim, rogo, male vivens, cum audit ab Apostolo, quia si quis templum Dei violaverit, disperdet illum Deus, si conversus in hoc tempore non fuerit, aliquam sibi spem remissionis futurae promittere audeat? Quis non tremefactus concidat? Quis non ante finem vitae praesentis ad poenitentiam compunctus et humiliatus accurrat? Clamat Apostolus: Quia si quis templum Dei violaverit, disperdet illum Deus, et vanus homo seducit sese cogitatione nequissima, dicens: Etiamsi templum Dei violavero, et usque in finem male vixero, salvus ero. Nunquid non talibus dicit Apostolus, quia dicunt: Faciamus mala, ut veniant bona, quorum damnatio justa est. Nonne hi sunt quos sancta Scriptura infelices appellat, spemque illorum vacuam omnino pronuntiat, dicens: Sapientiam et disciplinam qui abjicit infelix est, et vacua est spes illorum, et labores sine fructu. Fulgentius Ruspensis, De Remissione Peccatorum, Lib II, Cap III Source: Migne PL 65.553a-554b

We read in the book of Wisdom that on the Day of Judgement there will be certain ones who though penitent will not receive Divine forgiveness. It is written: 'Then the righteous shall stand in great constancy against those who tormented them and those who made away with their labours. Seeing they shall be troubled with horrible fear and they shall be amazed suddenly at unexpected salvation, saying among themselves, in penance and in anguish of spirit groaning, 'These are those we held in derision and as a type of reproach. We insensibly judged their lives insane and their end without honour. How are they now reckoned as among the sons of God and to be with the saints is their lot?' 1 No one when he reads this which says that the evil shall be amazed suddenly at unexpected salvation, judges that those who in criminality ended their present lives shall receive the Divine gift of unexpected salvation. For unexpected salvation is of the righteous, and though it is allowed to the iniquitous one to despair, however it remains  the hope of the just. Whence blessed David in a certain Psalm sings of the hope of the just and their salvation, saying, 'The salvation of the righteous is from the Lord, and He is their protector in the time of tribulations and the Lord shall help them, and He shall free them and He shall seize them from sinners and save them, because they have hoped in Him.' 2 So it is that the wicked, having been sent into eternal torment, shall say concerning the righteous: 'These are those we once held in derision and as a type of reproach. We insensibly judged their life to be insane and their end without honour.' 1 This is unexpected salvation, because they judged the life of the just insane, but they themselves were insane believing themselves sane, nor were they expecting the retribution of Divine justice, and on account of that they were negligent in the correction of their lives. Thus they delighted to live luxuriously here for a few days, not believing that after they would suffer eternal punishment. Therefore when they see the righteous in that glory of the sons of God, of which the blessed Paul says, 'In which we stand and glory in the hope of the glory of the sons of God,' 3 then the iniquitous are astonished at the glory of the righteous, that is the sons of God, because the righteous themselves are the sons of God. Thus the iniquitous are sterile in their penance because the time for that has passed and with anguished spirits they groan, 'How are they reckoned among the sons of God and among the saints is their lot? 1 Unexpected salvation then is not for the iniquitous, but truly it is given to the righteous, not to the iniquitous. It shall not be given to those who hopeless of it lived wickedly but to those who hoping for it lived well, and abstaining from worldly desires, kept the life giving commandments of Saint Peter, who said, 'Dearest, I beg that as strangers and pilgrims you abstain from worldly desires, which war against the soul, your life among the people being good. 4 Through a good life the righteous exhibit their bodies as 'a living sacrifice, holy and pleasing to God,' 5 because through a good life they themselves are a temple of God. And to this the faithful Apostle bears witness, saying, 'Do you not know you are a temple of God and the spirit of God dwells in you? 6 Lest this temple be polluted by evil works, not only does he warn us to be careful, but he would even terrify our souls, saying, 'If someone violates the temple of God, God will destroy him, for the temple is the holy place of God, which you are. Let no one lead themselves astray.' 7 For who, I ask, living wickedly, when he hears the Apostle, that if someone violates the temple of God that God shall destroy him, if not converted in this time, would hope for future forgiveness of sin? Who is not struck by trembling? Who before the end of this present life would not be stung by compunction and humility? The Apostle cries out, 'Because if someone violates the temple of God, God will destroy him,' and vain the man, led astray by most wicked thought, who says: 'Even if I have violated the temple of God, and lived badly until the end, I shall be saved.' The Apostle says it is not so, because he says, 'That we do evil that good might come of it, of such is the condemnation just.' 8 Is it not these that Sacred Scripture calls unhappy and pronounces their hope to be utterly empty, saying, 'They are wretched who reject wisdom and discipline, and empty is their hope and their work is without fruit.' 9 Saint Fulgentius of Ruspe, On the Forgiveness of Sinners, Book 2, Chap 3 1 Wis 5.1 2 Ps 36.39-40 3 Rom 5.2 4 1 Pet 2.11 5 Rom. 12.1 6 1 Cor 3.16 7 1 Cor 3.17-18 8 Rom 3.8 9 Wis 3.11