Selected Works

The Letters of Fulgentius

THE LETTERS OF FULGENTIUS Introduction The first seven letters of Fulgentius deal with questions of spirituality . It is probable that the letters given here are the sole remaining examples of other letters written to the same correspondents. Letters 8 to 14, on the other hand, are primarily concerned with doctrinal issues , especially, of course, of the doctrines at issue with the Arian Vandals . Two of this group, letters 11 and 13, are letters of the Carthaginian deacon, Ferrandus. They are probably kept separate because Ferrandus is an author and theologian of note in his own right. (They are letters 1 and 2 within the Ferrandan corpus.) These two letters draw out lengthy responses from Fulgentius in letters 12 and 14. In contrast, queries from otherwise unknown correspondents are incorporated under the number of Fulgentius’s letters of reply. So, in letter 9, Victor asks Fulgentius to refute the sermon of the Arian Fastidiosus and includes the Arian’s text for good measure. Letter 10 includes the inquiry of one Scarila as well as Fulgentius’s lengthy answer to three questions. Of the remaining letters not translated here, two were authored by Fulgentius in the name of the African bishops exiled with him in Sardinia (letters 15 and 17). Letter 16 from Peter the Deacon, which elicits letter 17 in response, is also included in the Fulgentius corpus. Letter 18 is a relatively brief reply to Count Reginus on the subject of the incorruptibility of the body of Christ. LETTER 1. TO OPTATUS The closest most commentators come to giving a date to this letter is to assign it to the period of the second exile in Sardinia, 515–23. It is not even certain that the name ‘Optatus’ is to be trusted. Most manuscripts do not give the name, and the subject matter of the letter would argue for a high degree of confidentiality. The problem behind the letter is brought about by the harsh conditions imposed on baptized Christians who had undertaken the non-repeatable canonical penance of the time. One of the many consequences of this penance was that the penitent was no longer to have conjugal relations with a spouse. Not surprisingly, because of this and other strident demands, Christians increasingly put off doing this penance until they were dying. 279 In this case, a young wife who was believed to be dying undertook this penance, but in fact she recovered. Now her husband expressed serious concern about the future of their marriage. In his reply, Fulgentius reviewed the question of Christian marriage. Marriage bound each spouse closely and intimately to the other. Neither was allowed to make a vow of continence without the informed consent of the other. The theologian then applied this basic consideration to the matter at hand. If the husband had made such a vow, he and his wife, the penitent , were bound to carry it out. If not, the continence resulting from the penance should not bind the other partner who had not so bound himself. Pope Leo the Great could be cited as supporting this more moderate view. See his letter 167. ulgentius, servant of the servants of Christ, sends greetings in the Lord to the deservedly venerable son. 1. Some months ago I received your letter, a sign of your holy concern. While I wanted to reply without delay, I was seized by a sudden illness in such a way that a violent excess of fever might have carried me off from the hustle and bustle of the present life unless the true physician of souls and bodies who cures all our illnesses and redeems our life from destruction had deigned to grant the assistance of his medicine to remove the scourge of so great an infirmity. When deliverance had been received, the will to write was not lacking but the harshness of winter stood in the way of sending it. Now, because the Creator and ruler of the seasons has granted a moderation of the winds, I have not delayed returning as an answer to your question what I have received from the mercy and inspiration of the highest giver. 2. You say that our daughter, your wife, recently was ill almost to the point of the ultimate danger and, as often happens , having received the imposition of hands, entered upon the penitential process according to the custom of the Christian religion. But afterwards, by gift of...