The Sermons of St. Fulgentius: An English Translation

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In another thread begun by @Alainval regarding St Fulgentius, it was brought to my attention by @JSRG that there are no English translations of Fulgentius’ sermons (which are in Latin). Insofar as I know, they have never been translated into English, nor are there translations in any other modern languages (his sermons are not included in the extensive French-language series Sources Chrétiennes). He was a late 5th century bishop of Ruspe (Roman Africa) and he moved within a theological circle that was heavily influenced by Augustine, a fellow Roman African of the immediately previous generation. St Fulgentius is also a very ‘quotable’ homilist. For example, in Sermo 1.2 he writes:
Haec autem familia sancta (Dei) est Ecclesia catholica, quae per orbem terrae copiosa fertilitate diffunditur et redemptam se pretioso sui Domini sanguine gloriatur
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Moreover, this sacred household (of God) is the Catholic Church, who is poured forth throughout the world with abundant fruitfulness, and she, the Church, gloriously tells of her redemption by the precious blood of her Lord.
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In any case, I thought it would be a (spiritually) profitable endeavour to translate his sermons, which are not very many (eight in all, with two dubious attributions) and not terribly long. I hope to complete one translation every few days or so in my free time, which I will then post in this thread. Please note that while I completed my undergraduate in Classics, I am neither a professional translator nor a scholar (just an overly enthusiastic layperson), and so my translations are for leisurely reading (that will hopefully yield spiritual profit) and not ideal for systematic theological dissection. I have also opted to translate more idiomatically as so many Latin theological constructions are often unintelligible when literally rendered. One translation I consulted for the phrase dispensatio similitudinum in Augustine’s De Trinitate (On the Trinity) rendered it very literally as ‘an economy of similitudes’, which is possibly the least helpful translation. I’m hoping to avoid these instances.

Also, I permit others to freely reproduce and modify my translations so long as I and this thread at Catholic Answers are attributed.
 
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Sermo I - De Dispensatoribus Domini
Sermon 1 - On the Stewards of the Lord

(1) We should all listen to the Lord’s sermons not only eagerly, but also sensibly, and we should obey them humbly and agreeably while also having an appropriate amount of moderation at all times. In doing so, the pasture may feed the sheep, and the provisions nourish the shepherd, as some sermons specifically instruct us who are shepherds, but others overall teach both us and you, the flock. For indeed, we have been charged with the sacred office of preaching, for we are servants whom the Father established as his household staff in his manor house, so that we may minister the Word of his grace to his people. But overall obedience to his commandments is proclaimed for salvation both to us and you. Again, spiritual abundance overflows in his commandments, as though it were a most opulent feast, so that in the Word of God there abounds food that both adults can eat and even little children can suckle. There in the Word of God is a drink of milk by which tender babies may be nourished in their faith, and also solid food so that younger children can accept the firm food of the morally perfect as spiritual profit in holy virtue. Indeed, in it is counsel for salvation to all whom the Lord has deemed worthy to save. In there is something for every season. It is applicable to every calling. In it we hear the precepts which we ought perform. There we discern the reward for which we hope. In it is the promise which leads us through his grace and guides us to glory.

(2) We heard a little while ago from the Gospel what the Lord said when he wanted to describe the special duty of his servants, whom he appointed for his people, ‘Who do you think is the faithful and wise steward, whom the lord established over his household, so that in time the lord may give a measure of wheat to his steward? Blessed is the servant who is found doing so when the lord comes’. Who is this lord, brothers? Without a doubt he is Christ, who said to his disciples ‘You call me Teacher and Lord, and you speak rightly, for indeed I am he.’ What is the household of the Lord? Truly it is that which the Lord redeems from the hand of the enemy and is delivered up to his kingdom. Moreover, this household is the Catholic Church, which is poured forth throughout the world with abundant fruitfulness, and she, the Church, gloriously tells of her redemption by the precious blood of her Lord.

(cont.)
 
(3) The blessed apostle declared that bishops too were stewards, saying ‘For a bishop must be blameless, as he is a steward of God’. He said this so that none of us might suppose that only the apostles were made stewards, as otherwise the duty of spiritual work may be neglected and lazy servants might faithlessly and inconsiderately fall asleep. Therefore we are servants to the household of the Father, we are stewards of the Lord, we have accepted the measure of wheat which we give you. But if we were to ask what this measure of wheat is, the blessed apostle Paul showed us this measure when he said ‘To each and every person just as God apportioned a measure of faith.’ Thus, what Christ calls a measure of wheat, Paul calls a measure of faith, so that we may recognise that there is no other spiritual wheat than the venerable mystery of the Christian faith. We give you a measure of this wheat in the name of the Lord, and as often as we are illuminated by the gift of spiritual grace, we preach according the rule of true faith. You accept this same measure of wheat through the stewards of the Lord when daily you hear the Word of Truth through the servants of God.

(4) We are trees, brothers and sisters, planted in the field of the Lord. Moreover, God is our farmer. He rains upon us, he tends to us, he himself grants abundance, he gives the grace of fruitfulness. The rainfall of God is the sermon of holy preaching, the husbandry of God is the watering of spiritual grace. Therefore God rains upon us with his commandments, he nourishes us with his help. As long as he rains upon us, he takes away from us the drought of ignorance. As long as he nourishes us, he gives the fullness of upright living. As long as he rains, he waters the earth of our hearts. Truly, as long as he tends to us, he roots out from the earth the thorns and thistles of the love of this world. Therefore we ought to be made fruitful by heavenly rains, and we ought to answer the hands of the heavenly tiller by bearing pleasing fruit. And if no tree is able to bear pleasing fruit, for all that no tree must remain in the field of the Lord.

(cont.)
 
(5) Brothers and sisters, we must greatly fear the thought of this warning, for it is said ‘every tree which does not bear good fruit will be cut down and sent into the fire’. But if unfruitfulness is sent into the fire, what will greed deserve? Or what will they who plunder another’s possession receive, if everlasting fire is given to those who do not give from their own possessions? And if there is judgement without mercy to those who do not have mercy, what sort of judgement will there be to those who are physically violent? Therefore, let us fear, brothers, let us fear our actions. Let those who are obedient to Christ sell whatever they can and give alms, so that their hearts may rise from the earth to the heavens, so that they may scorn greed, so that they may hasten by the effort of their minds to the whole summit of perfection, so that they may not be anxious about worldly things but the things of the Lord, so that they may consider the world crucified, and that they may hold themselves crucified to the world, so that they may plainly be poor in their generation and rich to Christ. Who is ignorant of the greatness of this good?

(6) However we see virtuousness does not belong to all people whose possessions must be sold. For everyone has their own gift from God, some in this way, others in another way. Behold, few are able to fulfil such great charity, many are not able. Because this moral perfection is given to few, must the wicked therefore become someone who is not yet able to become morally perfect? Or must Christians therefore persist in the crime of greed, because they are perhaps not yet able to give all their possessions to the poor? Or must Christians therefore covet the possessions of another because they are not yet able, in any way, to despise their own possessions? Let no Christian be motivated by this; let God take this thought away from his faithful. For the Apostle truly says that neither the covetous nor the greedy will inherit the kingdom of God. Moreover, it is clear that all who lose the kingdom of God will be condemned to eternal fire with the Devil and his angels.

(cont.)
 
(7) Therefore, my dearly beloved brothers and sisters, if not all are able to fulfil what the Lord said, ‘Sell what you have’, nevertheless it is possible for all, if good will exists, to do what he additionally said ‘Give alms’. It is easily done by all, if a wicked covetousness is not present. It is profitable for all, if their love is aflame. Therefore this is a commandment accessible to all, so that everlasting happiness is granted to everyone. Therefore they who receive so great a virtuousness from God sell what they have and give it to the poor, and in doing so they despise all worldly things by their love for the heavenly kingdom. But if they do not have such a virtuousness, let them give alms, to whatever extent as they are able. Let good will offer so much as anyone is able. Let the morally perfect possess the first place of virtuousness, the morally immature, at least, gets it second. Let the perfect be made gloriously worthy, let the immature be praiseworthily abundant. Let the perfect be the most ardent lovers of holy poverty, let the immature be the most pious comforters of the holy poor. Let the immature have the poor as advocates before God, and let the perfect rejoice that they have the same poor as their virtuous brothers and sisters. Let the perfect be such people who are determined to sit with God, and let the immature be such people who are judged worthy to stand at the right hand of the Father. Let the perfect be such people who have, by perpetual right, eternal homes as their possession, and let the immature be such people whom the perfect welcomes in their homes. For the Lord reminds us when he says ‘Make friends for yourself from the riches of injustice, friends who will receive you in their eternal homes’.

(8) Therefore, brothers, we all must do this: that none be lazy in good deeds, none be unfruitful, none despise the future by their love of the present, none disdain that which is eternal because the wicked ponders only that which is transitory, none prefer the bodily over the spiritual, none value the earthly above the heavenly. Brothers and sisters, we gather our treasure in heaven so that we can have even our hearts in heaven. This is necessary because where the treasure of our love leads, there too the direction of our thoughts will follow. Therefore the Truth said ‘For where your treasure is, there your heart will be also’. So that we may gather up our treasure in heaven, let us love that which is heavenly. Do you wish to know where you should gather up your treasure? Ponder what you love. Do you want to know what you love? Consider what you think. Therefore may you recognise your treasure from your love, and may you understand your love by what your thoughts evidence. Moreover, the Lord showed how we can gather up our treasure in heaven when he said ‘Let your loins be girt and your lamps alight’.

(cont.)
 
(9) If we wish to take what the Lord said quite literally, we would be unable to find any spiritual profit in it. For what does it profit the salvation of the soul if someone is more bodily, or if they gird their loins, or if they light their lamp? Therefore there is another spiritual understanding that must be sought in girt loins and lit lamps. May our understanding undoubtedly be wholly worthy of divine instruction, and may it be found suitable and profitable for our salvation. For in one place the Lord himself did not say in vain ‘The words which I say to you, they are the spirit and life’. Thus carnal lust is shown in the loins, but Christian faith and love is demonstrated in the lamps. Therefore the Lord ordered that our limbs be girt, and he doubtlessly taught that carnal lusts be bridled. Moreover, when he commanded that we have lit lamps, he certainly ordered this so that we may shine with the light of true faith and we be ablaze with the works of holy love. When he ordered that our loins be girt, he enjoined so that we flee wicked desires and deeds. When he ordered that our lamps be lit, he is teaching us to love and do virtuousness.

(10) We have set forth, from the Gospel, these things which we have also considered together with what the Prophets have said. For the one God ordained both testaments, and the one Lord gave them. And if both testaments have various things that are no longer binding, nevertheless they both agree in their understanding of human salvation. Both teach us to not sin and both command us to persevere in good works. Therefore the Lord taught through Blessed David, saying ‘Turn away from evil and do good’. Through Isaiah too, he taught with all these words ‘Remove your evil thoughts from my eyes, cease to do evil, learn to do good’. That which the Lord commanded us through his holy Patriarchs and Prophets, he now teaches through his own self. For what is ‘let your loins be girt’ if not ‘turn away from evil’? What is ‘let your lamps be lit’ if not ‘do good’? What is ‘let your loins be girt’ if not ‘cease to do evil’? What is ‘let your lamps be lit’ if not ‘learn to do good’?

(cont.)
 
(11) Therefore the loins of the faithful are girt so long as wicked lust is restrained, sinful thinking is hindered, the soul resists lust, the mind refuses licentiousness, luxury is scorned, greed and robbery is despised, personal attacks against neighbours are shunned, pride is vanquished, so long as envy is overcome. Truly the lights of the faithful are lit so long as the rule of correct faith is observed, they persevere in the bosom of Mother church, they disdain worldly things and long for heavenly things, they preserve the peace of those who are afflicted, they love one another purely, they honourably excel one another reciprocally, they profit by the gentleness and humility of the heart, they do works of mercy cheerfully and joyfully, and as long as they strive to please with good works, not men, but God.

(12) Therefore let all Christians have girt loins, so that they may flee lust. Let them have lit lamps, so that they may protect their chastity. Let them have girt loins, so that they may neither rob nor defraud another’s possessions. Let them have lit lamps so that may use their own possessions for works of mercy. Let them have girt loins so that they may not oppress the weak. Let them have lit lamps so that they may protect the oppressed with a veil of nothing less than just defence. Let them have girt loins so that they may not take away food from those who have it. Let them have lit lamps so that they do not steal the clothes from those who are clothed. Let them have lit lamps so that they clothe the naked. Let them have girt loins so that they do not invade the house of another. Let them have lit lamps so that they cheerfully receive those who are strangers to Christ. Let them have girt loins so that so that they flee pride. Let them have lit lamps so that they serve humility. Let them have girt loins so that they banish envy and malice. Let them have lit lamps so that they may present pure hearts to all. Let them have girt loins so that they do not hold forth their arms as instruments of wickedness for sin. Let them have lit lamps so that they show their arms as instruments of righteousness for God.
 
(13) This, brothers and sisters, is a true and sound teaching of the Catholic faith. This is the measure of wheat that the household of our Lord and Redeemer must eat. As much as the Lord apportions, we give to you from this measure of wheat. We are joined together in beseeching the Lord himself that both we and you, in awe of his grace and by his help, may be deemed worthy to eat. May he take away from us the dominion of wicked desire, and grant to everyone increase and perseverance in love. May he gird our loins, may he light our lamps and keep them lit, so that our love may not grow cold, nor let another wickedness be lord over us. But may our Lord and Redeemer give grace to all, and may he pour out his gift of holy illumination and virtuousness to all. May he grant that we may rightly understand and do as necessary what we hear from him, and that we may preach acceptable and suitable sermons about what you must do. May he grant to you that you understand in your heart and accomplish by deed what you hear from the Lord through his servants. Therefore, the mercy of God works in all of us so that we, whom the Lord willed to be his stewards, are made faithful and wise by him; and you too, he makes obedient and humble, that we may healthfully and profitably have this measure of the Lord’s wheat, which we gave to you, in common with you.
 
I have completed the translation of Fulgentius’ second sermon, which has a particularly wonderful eucharistic discourse in the fourth section:
Vt enim panem angelorum manducaret homo, creator angelorum factus est homo … Quam bonus panis qui et angelos pascit per speciem ut de ipso satientur in patria, et nos pascit per fidem ne deficiamus in uia !
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For the creator of angels was made man so that man might eat the bread of angels … How perfect is this bread who nourishes angels through his splendour so that angels, in their dwelling place, are satisfied in him, and this same bread feeds us through faith so that we may not fail in the Way.
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Sermo II
In Natale Domini
De Duplici Nativitate Christi Una Aeterna
Ex Patre Altera Temporali Ex Virgine

Sermon 2
At the Birth of the Lord
On the Twofold Nativity of Christ, One Eternal Nativity from the Father, Another Temporal from the Virgin

(1) Although those wanting to talk about today’s solemnity have examined the one Word, which is their topic, they have found no adequate words to say. For this Word is not that which word which ceases after being spoken, but continues after being begotten; it is not transient but eternal; it is not made by the God the Father but begotten; not merely begotten, but indeed the only-begotten. Indeed, God the Father begot, from his own self, the one Word through whom the Father created all things from nothing. For in the beginning was the Word and the Word was with God and the Word was God. He was in the beginning with God. All things were made through him, and without him there is nothing made. Because God the Father makes everything through the Word, it is made known that the Father did not make this Word, but begot. Therefore, the Word is God from God, Creator from Creator. For this reason, this Word is, by nature, what the Father is.

(2) Therefore God the Son was born from God the Father, different in person, the same in nature. He is always in the presence of the Father, always with the Father, always from the Father, always in the Father. He is always in the presence of the Father with whom he has innate immeasurability. He is always with the Father with whom he has innate eternity. He is always from the Father from whom he has, by nature, his eternal nativity. He is always in the Father with whom he has, by nature, the one and equal divinity. Indeed, the Father is one, the Son is another, but there are not two Gods because the Father and Son are one God. Seeing that what I have said arises from God the Father and God the Son, we say, as is proper, that one is the Father and another is the Son, and that nevertheless we properly say that the one God is Father and Son. For when say that the Father is one, the Son another, we are indicating the two distinct persons of the Begetter and the Begotten. But when we say that the one God is the Father and the Son, we are pointing out the one nature of an undivided divinity. Therefore there is one person of the Begetter, and another person of the Begotten, but there is one nature belonging to the Begetter and the Begotten.
 
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(3) But is it ever possible to say who is from whom? Man from God, the mortal from the immortal, the visible from the invisible, the mutable from the immutable, the art from the artisan, the created from the creator, the made from the maker, the lesser from the immeasurable, the temporal from the eternal, the humble from the greatest, he who is fashioned from earth by he who created all things from nothing! To the creator belongs an indescribable omnipotence with which, and by his gracious benevolence, he made us. Omnipotence itself is the Creator, and he who does its work graciously also omnipotently fulfills the work of Grace, which is itself the Saviour. As creator he has the power of establishing and ruling his creation, as saviour he has the power of laying down and taking away for the salvation of souls. Indeed we now declare that omnipotence is how the Word, who was in the beginning with God and who is God, made everything that was not; certainly grace, too, is how the Word, who was made flesh, came to seek and save the lost; omnipotence is how makes every day, grace is how he deemed it worthy to be conceived on an appointed day and to be born on an appointed day.
 
(4) Therefore on a day of the people, he who is co-eternal and equal with God the Father and who abides perpetually throughout the days of the holy angels, he was made made flesh on an appointed day of the people, and so he was made a little less than the angels. Indeed the Prophet speaks about him ‘Bring good news about his salvation, day from day (diem de die)’. What is ‘day from day’ if not the Son from the Father? Therefore the Son is from the Father, and the day is from the day. But nevertheless, the Father and the Son are not two days, but there is one day. The Son is from the Father, and God is from God. Nevertheless the Father and the Son are not two gods, but there is one God. Therefore we understand that the one eternal day is both the Father and the Son, but the Son alone is found in a day within time (dies temporis). For the eternal day, the Father and the Son, made our body and soul, but on a day within time the Son alone received our body and soul. The only-begotten Christ, the eternal day, abides in the form of God, the only-begotten Christ accepts the form of a servant on a day within time. Christ the rich, the eternal day, perserves that he may gather up us, his treasure, Christ the poor, was made on a day within time that he may redeem us. Christ, the eternal day, is God from God the Father, Christ on a day within time is God the man of a virgin mother. Christ the Word, the eternal day, uttered from the heart of the Father, Christ the Word, on a day within time was made flesh in the womb of a virgin mother. Christ, the eternal day, is true God from true God, Christ the bridegroom, on a day within time, goes forth from his chamber. Christ, the day of eternity, creates the angels and Christ, the day within time, saves his people. Christ, the day of eternity, nourishes the holy angels in heaven, and Christ, the day within time, renews the people on the earth. For the creator of angels was made man so that man might eat the bread of angels, and while the creator nourishes both people and angels, he nevertheless continues undiminished. How perfect is this bread who nourishes angels through his splendor so that angels, in their dwelling place, are satisfied in him, and this same bread feeds us through faith so that we may not fail in the Way. This bread gives himself to angels as the joy for their steadfastness, and he has also been given to people as remedy for their health. And he who is the food of angels has been made our medicine.
 
(5) Nevertheless, my dearly beloved brothers and sisters, consider the greatness of his grace and recognise that God deemed it worthy to reward his people in advance. For Christ is the Son of God, true God from true God and, by nature, the one God with the Father, eternally nourishing his holy angels from his very self. But nevertheless the Son of God did not accept the nature of angels. But in order that God might entrust his own love to us, his Son accepted our nature from us. The only-begotten God, who is the bread of angels, accepted both the soul and flesh of man so that the Son might make himself the bread of men. Each he accepted was true, holy and of this world: he accepted our soul without sin, he accepted our flesh with mortality, he accepted a righteous soul through which he might grant righteousness to our souls. On our account he deemed it worthy to accept mortal flesh, so that according to the flesh he might die and vanquish death, according to the flesh he may also rise again, and through the flesh he may resurrect our bodies.

(6) The great mystery, my dearly beloved brothers and sisters, is the great evidence of his divine love. Man departed from God in his condemnation God, God came to men in his love for man. He loved the unjust so that he might make them just. He loved the weak so that he might make them whole. He loved the wicked so that he might make them righteous. He loved the dead so that he might make them alive. What more could I say? Since indeed the only-begotten God so loved human nature that he not only freed it from the power of the evil angel, but he also set human nature in his very self at the right hand of the Father, over all the good angels. For this nature in the first man had been captured by the evil angel, now in the second man it rules over all the good angels. This nature in the first man polluted the world by sin, and in the second man it cleansed the world from sin. The first man is earthen from earth, the second man is heavenly from heaven. A woman deceived the first man with a corrupted heart, and a virgin with an uncorrupted virginity conceived the second man. In the wife of the first man, the faithlessness of the devil perverted the heart, leading it astray, but through the mother of the second man, the grace of God preserved virtuous both the heart and the flesh. He bore the most steadfast faith in the heart, and he refrained from every desire of the flesh. Accordingly, since man was pitiably damned because of sin, therefore God was miraculously born as man without sin.
 
(7) Consider, brothers and sisters, that the ways of this medicinal grace have been shown to us by divine benevolence. For at that time the wicked angel came to Eve so that the man, whom God had made, would be separated from God through her; but now the righteous angel came to Mary so that God might unite to human nature in her. The wicked devil came to Eve so that he might take life away from us, and Gabriel came to Mary so that he might announce the redemption of life to man. Through the fault of the first man, the devil began to rule over man, and through the grace of the second man, he began to be overcome by man; he domineered over the first, was held captive under the second. Through the first man the devil held us captive, through the second he lost us who had been freed. The first man, Adam, was for us the author of fault, and the last Adam is for us the author of grace. The man formed from earth brought forth the people of the earth, and the man conceived by the Holy Spirit made them people of heaven. Through the first man we squandered the first grace, through the second we received again even more. Indeed, the first man introduced the stain of sin with which we were born for death, and the second man offers the grace of justification so that we may be reborn for his kingdom. Through the first man we were begotten in the flesh and made sons and daughters of the age, through the second man we were begotten in the spirit and revealed as sons and daughters of God. The first man subjected us to vice, the second man made us blossom with righteousness. The first man drove us out to the place where, among wickedness, the second man died. This second man raised us to a place where, among righteousness, the first man ascended. Indeed, the first man was the first to descend to Sheol, the second man was the first to ascend into heaven.

(8) Nevertheless, brothers and sisters, it is worthwhile for you to solemnly hear of the day of the Resurrection of the Lord even if today is the Nativity of the Lord. For just as the only-begotten God deemed it worthy to be born on account of us, so too did he deem it worthy to die on account of us according to the flesh, even to rise. Indeed, his birth is the day of visitation, his death and resurrection is the day of redemption. For the only-begotten God saves us by his grace, the work of which he began when he was conceived in the womb, and he completed the work of his grace when he rose from the grave. By his conception in the womb, he was made to share in our death, and by his rising from the grave, he made us to share in his life. Now therefore let us all beseech the Lord that, as he has given joy to his people on this day of the Nativity, so too may he lead all with joy and peace to also the day of the Resurrection, and make he keep his people in faith and in love. Amen.
 
My apologies. I actually finished a draft of Sermo 3 a few days ago, but left it on the backburner for revision while I ploughed ahead with translating the other sermons.

Sermo 3 is about St. Stephen, the First Martyr (Protomartyr). Due to the topic, and Fulgentius’ oft polemical style, this sermon has some rather strong characterisations about the Jews involved in the incident. Nevertheless, Fulgentius stresses the fact that Stephen conquered his assailants ‘not by striking back, but by enduring’, and that:
Love is the font and beginning of all good, an excellent armour, the way which leads to heaven. Whoever walks in love, they can neither sin nor fear. Love guides, protects and leads.
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De Sancto Stephano Protomartyre
Et Conversione S. Pauli

On Saint Stephen, the First Martyr
And the Conversion of Saint Paul

(1) Yesterday we honoured the Nativity of our eternal king; today was praise the triumphant passion of his soldier. For yesterday our King, having put on a stately robe of the flesh, deemed it worthy to depart from the palace of the virgin’s womb and to visit the world; today his soldier left the tabernacle of his body and departed triumphantly to heaven. Our king took on the servant’s girdle of flesh, the majesty of his eternal divinity intact, and entered into the martial camp of this age. His soldier, having put down the corruptible garments of his body, ascended to the palace of heaven where he will rule in perpetuity. Our king was clothed in flesh and descended, his soldier was laurelled with blood and ascended. His soldier ascended with the Jews throwing stones, because his king descended with the angels rejoicing. Yesterday we rejoiced glory to God in the highest and the holy angels sang; today the angels rejoice and receive Stephen into their fellowship. Yesterday the Lord departed from the womb of the virgin; today his soldier departed from the prison of the flesh. Yesterday Christ was swaddled in rags for us, today Stephan was clothed by Christ in the garment of immortality. Yesterday the poverty of a stable bore the infant Christ; today the immeasurableness of heaven received triumphant Stephen. God alone descended so that he might raise many; our king humbled himself so that he might glorify his soldier. For he prepared the womb of the virgin for his body, and he also deemed it worthy to open heaven for his martyr. The Lord Christ did not disdain to be conceived in the poverty of the womb, so that that the heights of heaven might receive the soul of Stephen.
 
(2) Nevertheless, my brothers and sisters, we must recognise with what armour Stephen was fitted so that he could overcome the fury of the Jews and successfully triumph. For we cannot ignore such courage and triumph. A man that cannot be overcome by a multitude is man who defends himself with worthy armour. For in Stephen shined the sign of unconquered righteousness, which did not succumb. For it neither feared those who threatened him or was overcome by the blows of those who stoned him. For he remained so undaunted among the violent crowd and he was so untroubled by the torments of stones that he fearlessly reproved the disbelief of the Jews and he pleaded with them as a friend. Therefore what kind of great and unconquerable armour did Stephen equip so that he could reprove the violent crowd, that he could overcome those stoning him not by striking back but by enduring, and that, after being slain, he could enter alive and crowned into the palace of the heavenly kingdom? Doubtless it was because he was defended by his king’s protection that he could not be conquered by his enemies. Seeing that our king, although the greatest, came to us as a humble man, but he could not come in vain. Indeed, he distributed a great donative* to his soldiers, with which he not only enriched them abundantly, but he also strengthened them for successful battle. For our king distributed the gift of love, which guides his people to the fellowship of the divinity. Therefore what he distributes he also pays out of his own treasury: he does not diminish himself at all, but he wonderfully enriches the poverty of his faithful, and he remains abundant with unfailing treasures.

*This term was notoriously difficult to translate appropriately, so I left it as is. A donativum was a cash bonus paid to Roman soldiers by the Emperor. Originally, it was a gesture of good will and was voluntarily disbursed by the emperors on important occasions (such as the anniversary of their accession). As a historical tidbit, by the time of Fulgentius, donativa came to be expected (like a pay increase), and there was a significant risk that soldiers would mutiny if they weren’t paid this cash bonus.
 
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(3) Therefore love sets Christ down on earth from heaven, and it also lifts Stephen from the earth to heaven. Love leads under the power of the king, and it follows and shines bright in the king’s soldier. O the ever admirable might of the Saviour! O the unceasingly praiseworthy grace of the Redeemer! His might shows the wonder within his mother of perpetual virginity, his grace demonstrates the proof of unconquered love in his martyr. Indeed, the chaste purity continues in the virgin, the unconquered righteousness of love perseveres in the martyr. As the virginity of the Lord’s mother could not be injured, so the love of Christ in the soul of the martyr could be overcome by so savage a host. Therefore Stephen, so that he might be worthy to receive the crown of his own name, he had love as his armour and through it he was victorious everywhere. Through the love of God, he did not yield to the violent Jews. Through love of his neighbour, he interceded for those who stoned him. Resting on the righteousness of love, he conquered the violent and cruel Saul, whom Stephen had on earth as a persecutor, and now Stephen is worthy to have Saul in heaven as a co-heir. For this holy and unwearied love desired to win by prayer those who were unable to be converted by teaching. We must not think, brothers and sisters, Stephen to have loved his enemies when he was praying for them, and to not have loved them when he was correcting their disbelief by reproof. This is unworthy of the soul of a martyr who is hastening to the palace of heaven. For holy love keeps firm endurance in prayer, which holds in reproach a severity that must be corrected. And therefore gentleness deserves to be heard in prayer, because without love there is no gravity in correction; and through this, blessed Stephen did not keep back love, whether by prayer or by correction, because by both he purposed the salvation of those who sin, and by the proof of his holy prayer Stephen showed that his rebuking was not of hate but of love.
 
(4) Moreover, in doing this, the blessed martyr showed his love to those present, and none among the coming generations ignored his upright example. For he showed the two-fold duty of the Church’s stewards, that correction should not be neglected in one’s speech and that prayer should be humbly poured out to God on behalf of the sinner whose sins must be corrected. So that he who does evil, let him be shamed through reproach of his wicked deeds, and let him be helped through prayer before God. In this way, love may express righteousness in his mouth so that he corrects his sins and keeps humility in his heart so that, for his sin, he may pour out prayer with pure love. For he who does not correct his sin, he is judged by his negligence, and he who does not pray for the former, he will be condemned to ruin. Wherefore, brothers and sisters, whenever one is corrected for the salvation of his soul, let them not accept contemptuously the counsel of love nor let them listen to the existing harsness of their will, but let them consider what useful profit they are to acquire. For on that account, they ought to be reproved so that they may be corrected from their perverse deeds. He would not regard his own love as having grown cold in his heart when he sees reproof ablaze with some sternness of words. Thus let reproof keep watch in one’s speech so that prayer may not fall asleep in the heart. And through this, it may be deliberately provided for to sinners in both ways so that as long as a man is corrected, he is ashamed of sin and is separated from wicked works, and through prayer, by the mercy of God, he is saved. For Sacred Scripture says that the Lord loves him whom he corrects; moreover he scourges every son whom he receives.
 
(5) Therefore we are compelled by the love of Christ, and we encourage all good men and women to persevere in good, and we hold to account the wicked that they may depart from wickedness. Since especially both marks of salvation are shown to us in these two saints, that whoever is good ought to imitate the perseverance of love in Stephen, but whoever is wicked ought to follow the example of conversion in Paul. And let the good hold fast to kindness until the end, and let the wicked abandon their wickedness as soon as possible. For the assurance of righteousness does not result in the good being abandoned, nor does the consideration of sin makes the wicked lose hope, but the good will do good more bravely, and the wicked will abandon wickedness more quickly. Let the good fear that they might fall, and let the wicked attempt to rise. Therefore let whoever is wicked be cast down with Paul into ruin so that they may be raised with Paul into righteousness; since they who have fallen as the wicked also rises as the good. The sinful have been cast down, and the righteous have been raised; the most vicious persecutor has fallen and he has risen as a truthful preacher. For in falling the wicked loses the light of the body, but in rising the justified receives the light of the heart. Therefore he has been conformed to Stephen, and has been made a sheep from a wolf. And behold, now Paul is glad with Stephen, now he fully enjoys the glory of Christ with Stephen, now he rejoices with Stephen, now he reigns with Stephen. For where Stephen departed, slain by the stones of Paul, there Paul follows, assisted by the prayers of Stephen.
 
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