Often, research into catechetical or homiletic sources unexpectedly brings one face to face with a patristic figure who is clearly little known. In recent years, I have discovered such a fascinating writer through his work and his determination to set down and clarify the truth of the faith, placing it within its confessional context: Fulgentius of Ruspe.
Biographical details
Within the patristic literature relating to African Christianity of the fifth and sixth centuries, Fulgentius of Ruspe was one of the most significant figures, being a diligent apologist for the confession of the faith against two movements: the Arians and the Semi-Pelagians. The latter were, in fact, a circle of intellectuals from Christian Gaul who had not accepted Blessed Augustine’s doctrine concerning grace and free will. And since Augustine, who was born in Tagaste, was an authority for his African brethren, their reaction against those who attacked the illustrious Bishop of Hippo was inevitable. Born into a noble family in Telepte, in the Province of Bizacena (present-day Tunisia, on the border with Algeria, 20 kilometres south of Kasserine), most likely in 467 AD (though some suggest the year 462), we know froman excessively laudatory biography written by Ferrando of Carthage 1 – published in Patrologia Latina, 65.119 – that he received a carefully tailored education, with a knowledge of the Greek language being one of his chief concerns. His contemporaries remember him as a man with a profound knowledge of Homer’s epics, a man well-established in his administrative career, and one who made an unexpected turn towards Christianity. His conversion is attributed to a particular reading: Augustine’s Homily on Psalm 36 2. He withdrew to a monastery, where he was caught up in the fury of the persecutions under Emperor Trasamundus (496–523); subsequently, he fled and became a ‘wanderer’ in search of hesychia. Initially, he wished to go to Egypt. The area was described to him as teeming with heretics by Bishop Eulalius of Syracuse, who had identified settlements of monks, most likely Monophysites. He therefore abandoned his plans to remain in the Theban Desert and set off for Rome. He most likely arrived there in the year 500, at a time when Theodoric’s army was taking control of the capital, and in the year 507 he withdrew into monastic life, living out his days in a humble monastery. He was elected bishop of Ruspe, a small town in the province of Bizacena, where he continued his ascetic life, including the monastic habit and way of life. Elected against the will of the persecuting king, he went into exile in Sardinia, together with 60 other monks. In Cagliari, he founded a monastery organised according to the Ambrosian Rule, which he also spread amongst the other existing monastic communities. But we consider his preaching to be of greater importance, which established him among his fellow monks as a wise counsellor and expert on matters of faith. He was the author of numerous dogmatic responses of great spiritual depth.
In Cagliari, he founded a monastery organised according to the Ambrosian Rule… But we consider his preaching to be of greater importance, as it established him among his fellow monks as a wise counsellor and an expert on matters of faith. He is the author of numerous dogmatic treatises of great spiritual depth.
In the year 515, he found himself in public debate with the Arians, at the summons of King Trasamundus, in Carthage, a dispute which Fulgentius won decisively. This victory led to his exile once more. He was sent back to Sardinia by the Arian bishops in the year 517, where he remained until the year 523, when the Vandal Ileric succeeded the intransigent Trasamundus and recalled the orthodox confessors of Christianity. He returned to Ruspe, where he passed away in 532. One of his biographers, Isidore of Seville, paints a glowing portrait of this prominent figure of Christian Africa.
His work
Simply to simplify the presentation for readers less accustomed to scholarly research, we shall briefly outline his impressive contributions 3. Thus, we have a series of works concerning his apologetic theology directed against Arianism 4:
1. Against the Arians – in a single book (Contra Arianos liber unus), presented to Trasamundus during the dispute with the Arian bishops.
2. Three Books addressed to Trasamundus, King of the Vandals (Ad Thrasamundum regem Vandalorum libri tres), written in response to his replies on matters of doctrine.
3. The Book to Victor, against the homily of the Arian Fastiodosius (Contra sermonem Fastidiosi Arriani ad Victorem liber unus), most likely written in 523 at Ruspe.
4. Against Fabian (Contra Fabianum libri decem), of which only 39 extracts remain from the ten books structured around a fictitious dialogue which Fabian claimed to have had with Fulgennius.
5. On the Forgiveness of Sins, to Euthymius, in two books (De remissione peccatorum ad Euthymium libri duo), most likely written between 523 and 532, during his second exile in Sardinia.
6. On the Trinity, to Felix the notary, in one book (De Trinitate ad Felicem notarium liber unus).
7. On Faith, or On the Rule of the True Faith, to Peter, in one book (De Fide seu de regula verae fidei Patrum liber unus), a short catechetical manual for the pilgrim Peter, who was setting out for the Holy Places.
8. On the Incarnation of the Son of God and on the creator of worthless animals, to Scaria, in a treatise (De incarnatione Filii Dei et vilium animalium auctore ad Scarilam liber una).
9. Against Pinta, in a single book (Adversus Pintam, liber unus), now lost, though a later forgery of it exists.
10. A very brief exposition on the Holy Spirit, addressed to the priest Abragila (De Spiritu Sanctu ad Abragylam presbyterum commonitorum parvissimum), the authenticity of which has been questioned by scholars.
11. A psalm against the Arian Vandals (Psalmus contra Vandalos Arrianus), which is not mentioned by the two biographers: Ferrando of Cartagena and Isidore of Seville.
Another series of works consists of treatises against the Semi-Pelagian heretics, most likely composed between 518 and 523:
1. To Monimus, in three books (Ad Monimum libri tres), most likely addressed to a layman from Carthage.
2. On the True Doctrine of Predestination and the Grace of God, to John and Venerius, in three books (De veritate praedestinationis et gratiae Dei ad Ioannem et Venerium libri tres), fundamentally Augustinian.
3. Against Faustus of Riez, in seven books (Contra Faustum Reiensem libri septem) – lost in its entirety.
Alongside his Epistles, most of which were written during the second period of his exile, we note the Homilies, which he most likely delivered in his old age, when Ferrando attests to a prolific output characterised by literary quality and dogmatic truth.
De remissione peccatorum – some approaches to reading
The work was written during his second exile in Sardinia, most likely between 517 and 523, when Trasamundo died. It is usually discussed alongside the treatise entitled De fide, written between 523 and 532 and mentioned by Fulgentius in his Epistolary (Epist. XIII). On the Forgiveness of Sins is addressed to a layman, Eutimio, whose identity remains unknown. He receives a letter from Fulgentius in which the latter explains a number of details concerning the forgiveness of sins. Eutimio had asked whether God forgives sins only in this life or, through His omnipotence, can forgive them on the Day of Judgement for those who have not repented in this life. The layman astonishes Fulgențiu with his knowledge of Scripture and the depth of his understanding of the preaching, with certain details in the work showing us that Eutimio is also present at liturgical gatherings, together with a community that listens to and understands the Gospel. Fulgențiu’s arguments concerning the forgiveness of sins focus primarily on the practical aspect and emphasise how forgiveness can be obtained. His support, based on scriptural quotations, for the major themes of forgiveness through God’s will and grace is complemented by a logical interpretation of the inner process of forgiveness. He is one of the few Church Fathers who adds to the usual foundations of the forgiveness of sins (faith and good works) the need for genuine repentance, fulfilled in this world. He emphasises daily repentance, our author being a keen observer of how the believer’s motivation is maintained in a balanced way. He offers a beautiful description of the balance between God’s mercy and the believer’s personal, daily act of repentance. Faith in God’s forgiveness and human effort—a contribution regarded as a daily one—is also evident in the direct analysis of genuine faith as opposed to naive, popular credulity. Fulgentius’s emphasis remains on the conversion of the heart as an absolute necessity for living in communion with God and for forgiveness (De remissione, 1.XII, 2). There are a number of themes worth noting:
He is one of the few Church Fathers who adds to the usual foundations of the forgiveness of sins (faith and good works) the need for genuine repentance, fulfilled in this world. He emphasises daily repentance, our author being keenly aware of how to maintain a balanced motivation in the believer.
a. The need for our conversion in this life, before we die. He emphasises the need for the penitent’s active cooperation, refusing to accept the idea of the justification of sins through forgiveness alone, without any cooperation with God.
b. Fulgențiu sets as the goal of the Christian life the prospect of the ‘first resurrection’ of each and every one of us (De remissione, II. XII. 3).
c. He insists that only the work of repentance in this life is possible and is found in the life of each of us. Each person’s ‘today’ is found in the eternity prepared through that ‘today’.
d. He emphasises human will and stresses that only our personal persistence in sin reveals to us that personal repentance—through turning away from a life of sin—may be the solution (De remissione II. XXI. 2).
We must emphasise that, initially, whilst reading the texts, we had the impression of a fundamentalist fatalism; however, it is evident from the logical structure of the argument that our author calls for every day of life to be cherished and offered up to this process of repentance. As a shepherd of souls, he is constantly concerned with true conversion, which should accompany penance with a life transformed as profoundly as possible. It is worth noting how he constructs the logic of the dichotomy between a righteous life and a sinful life / the present life and the life to come (De remissione II. XIII, 1–2).
Outline of the work De remissione peccatorum
a. Book One
I. 1–2 Introduction and emphasis on the ‘antidote of spiritual medicine’.
II. 1–2 On the misinterpretation of God’s judgement.
III. 1–2 On the humble.
IV. 1–5 The gift of God’s mercy.
V. 1 – VI. 1–3 Faith, works, time.
VII. 1–2 – VIII. 1–2 Mercy and truth.
IX. 1–3 – X. 1–3 Mercy and justice.
XI. 1–4 The promises.
XII. 1–3 – XIII. 1–4 – XIV. 1. The removal of the ‘dominion’ of sins.
XV. 1–3 – XVI. 1–4 The enlightenment of the heart.
XVII. 1–2 – XVIII. 1–2 Love of God and love for one’s neighbour.
XIX. 1–2 – XX. 1–3 Repentance in the Church.
XXI. 1–7 The sun of the human heart.
XXII. 1–2 Without the Church there is no salvation.
XXIII. 1–2 The inheritance of the lineage.
XXIV. 1–2 The keys to the Kingdom of God.
XXV. 1–2 Hope in the Church.
XXVI. 1–3 Doing the Father’s will.
XXVII. 1–2 Fleeing from sin.
XXVIII. 1–2 – XXIX. 1 Maintaining sobriety, righteousness and piety.
b. Book Two
I. 1 A brief recapitulation of the contents of the first book.
II. 1–3 The help offered through enlightenment.
III. 1–4 Penance, not indulgence.
IV. 1–2 – V. 1–3 – VI. 1–4 To whom salvation is granted.
VII. 1–4 He who loves injustice hates his own soul.
VIII. 1–6 You reap what you sow.
IX. 1–4 – X. 1–5 Persevere in keeping the commandments.
XI. 1–2 – XII. 1–4 The coming transformation.
XIII. 1–4 – XIV. 1–2 The coming judgement.
XV. 1–4 Evil will.
XVI. 1–2 Abandoning sin for ever.
XVII. 1–4 Repentance in the Blood of Christ.
XVIII. 1–4 – XIX. 1–4 Conversion at any stage of life.
XX. 1–3 Seek the Lord in good time.
XXI. 1–4 – XXII. 1–3 The consequences of a lack of repentance 5.
Conclusion
Among the many pleasant surprises of Patrology, hitherto unknown to Romanian scholarship, the author presented here, Fulgențiu of Ruspe, remains one of the most original examples of a Christian intellectual serving the Church during a time of historical upheaval. Not only his contribution to a very careful catechetical Christology 6, but also his contribution to clarifying issues of pastoral care and spiritual life establish him in modern theology as a model of balance and dynamic knowledge of Scripture. His treatise on how we work out our salvation in cooperation with God, De remissione peccatorum, captivates with the logic of its expression and arguments.
- 1
Key information on his life and work: G. Lapeyre, Saint Fulgence of Ruspe, an African Catholic Bishop under Vandal Rule, Rome, 1929; and Claudio Moreschini and Enrico Norelli, A History of Early Greek and Latin Christian Literature. Vol. II, Part 2. From the Council of Nicaea to the Early Middle Ages, Polirom, 2004, pp. 123–128.
- 2
Ferrando, Vita Fulgentii, ed. Lapeyre, Paris, 1929.
- 3
See M. Simonetti, ‘Fulgenzio di Ruspe’ in Dizionario patristico di antichità cristiane, vol. I, Turin, 1983, cols. 1407–1409.
- 4
I have drawn on the summary of M. Simionetti’s article, ‘Fulgenzio di Ruspe’, in Letteratura Patristica, edited by Angelo di Berardino, Giorgio Fedalto and Manlio Simonetti. Edizioni San Paolo, 2007, pp. 554–558.
- 5
The content is based on the edition by Fulgenzio de Ruspe, Le Condizioni della Penitenza. La Fede, Citta Nuova Editrice, 1986, pp. 11–108, which is based on the critical text published by J. Fraipont, Sancti Fulgentii Episcopi Ruspensis opera, Corpus Christianorum 91, A. Turnholti, 1968, pp. 647–707.
- 6
See C. Micaelli, ‘Observations on the Christology of Fulgenzio of Ruspe’, in the journal Augustinianum, no. 25 (1985), pp. 105–115.