Fulgentius of Ruspe

In his own words on Isaiah

• Isaiah 1:20

  He who forgives sins is proclaimed to be just and merciful; we know with the greatest of ease that the forgiveness of sins is granted only to the converted, and the punishment of eternal damnation is inflicted only on those who remain in sin.…In Isaiah is found a similar declaration from the divine Word against the recalcitrant who scorn the divine clemency. In this declaration it is made known that one obeys the divine commands not without reason and that one does not remain in evil without punishment.… Who, I ask, is so hard and altogether inert that, in these words of the highest admonition, if he is not called to conversion out of the pleasure of what is promised, he is not at least compelled by the fear of punishment? Salvation will not accept the one who scorns the divine words, but the sword will devour him.

  ON THE FORGIVENESS OF SINS 1:11.2-3

• Isaiah 6:3

  The prophet Isaiah did not keep silent about this Trinity of persons and unity of nature revealed to him, when he says he saw the seraphim crying out, "Holy, holy, holy, Lord God of hosts." Therefore, where the triple "holy" is repeated, there is the Trinity of persons; where "God Lord of hosts" is said but once, we recognize the unity of the divine nature. Therefore, in that Holy Trinity—and I keep on saying it so that it may be fixed in your heart the more firmly—the Father is one, who alone by his nature has generated the one Son from himself; and the Son is one, who alone has been born from the nature of the one Father; and the Holy Spirit is one, who alone proceeds from the essence of the Father and the Son. All of this is not possible for one person, that is, to generate oneself and to be born of oneself and to proceed from oneself. Therefore, because generating is different from being born and proceeding is something different again from generating and being born, it is obvious that the Father is different, the Son is different, and the Holy Spirit is different. The Trinity, therefore, refers to the persons of the Father and the Son and the Holy Spirit; unity, to the nature.

  TO PETER ON THE FAITH 6

• Isaiah 11:4

  That the Holy Spirit also proceeds from the Son, the prophetic and apostolic teaching shows us. So Isaiah says concerning the Son, "He shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked." Concerning him the apostle also says, "Whom the Lord Jesus will kill with the breath of his mouth." The one Son of God himself, showing who the Spirit of his mouth is, after his resurrection, breathing on his disciples, says, "Receive the Holy Spirit." "From the mouth," indeed, of the Lord Jesus himself, says John in the Apocalypse, "a sharp, two-edged word came forth." The very Spirit of his mouth is the sword itself that comes forth from his mouth.

  TO PETER ON THE FAITH 54

• Isaiah 26:18

  Therefore faith can neither be conceived nor augmented in the human heart unless it is infused and nourished by the Holy Spirit. For we are reborn from the same Spirit from which Christ was born. The Spirit by which Christ is formed according to faith in the heart of each believer, therefore, is also the Spirit by which he was formed bodily in the womb of the Virgin. For this reason, it is in the person of the believer that the prophet cries out to the Lord: "Out of reverence for you, Lord, we conceived in the womb and brought forth; we have brought the spirit of your salvation upon the earth."

  LETTER 17:40

• Isaiah 29:13

  God cannot be separated from his creatures by time or space but only by their iniquities. Of the iniquitous, therefore, he said, "This people honors me with their lips, but their heart is far from me." He also said, "I am a God who draws near, not a God who remains far away. If a man tries to hide, will I not see him? Do I not fill heaven and earth?" Nevertheless, blessed David himself said, "Those who distance themselves from you will perish."

  Book TO VICTOR AGAINST THE SERMON OF FASTIDIOS THE ARIAN 5:1

• Isaiah 30:15

  So useful are trials for Christians that through them, our spirit becomes a sacrifice to God. For it is written in the psalm: "The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, you will not despise." Enlightened by this and innumerable other texts of this type, let us hasten as rapidly as possible to be converted to God absolutely.… Converted, let us never despair of the forgiveness of sins, holding on to the faithful promise of the Lord who says, "In returning and rest, you will be saved." Let us put up with the pressures and trials of the present time with patient courage, and let us never depart from the fear of the Lord. For the apostle commands us to "endure in affliction." He bears witness that the correction of the present time is of great avail to us for avoiding the punishment of the future judgment, saying, "But since we are being judged by the Lord, we are being disciplined so that we may not be condemned along with the world."

  LETTER 7:20-21

• Isaiah 35:10

  When death is swallowed up in victory, therefore, there will be no corruption of body or soul, for when all iniquity has been removed from us, no infirmity will remain. Indeed, it is about such matters that Isaiah said, "They will obtain joy and gladness; and pain and moaning will flee from them."

  THREE BOOKS TO TRASAMUNDUS 3:19.3

• Isaiah 45:11

  "He who made the things that will be," therefore, the things that were to be done, he willed them to be spoken of as if done, because these things which come about changeably in time, he has made firm with the unchangeable eternity of his plan. Therefore, in those things as well, in which the effect of the work has not yet come to be, the plan of the Creator remains firm from eternity.

  LETTER 9:8.7

• Isaiah 45:21

  With these and innumerable other texts of the same kind, in which the Lord our God is proclaimed as merciful and just, is shown how much his mercy must be loved and how much his justice must be feared.… Therefore, if there are those whom the pious goodness of God does not free from the domination of sin in this present world, his just severity condemns them in the future. From this it comes about that the evil ones are tirelessly admonished for their salvation by the divine words lest they remain in the servitude of sin, but they are exhorted rather to seek the mercy of a just God while they are in this life.… Therefore, his mercy must be loved and his justice feared by both the good and the wicked, lest either the good, loving the mercy of God, do not fear his justice and fall into the traps of the devil who seduces, or the wicked, considering only the severity of his justice, do not seek the blessing of his mercy when they can find it in their life, and so hardened, not only reject the forgiveness of sins but also do not cease to multiply sins.

  ON THE FORGIVENESS OF SINS 1:8.1-9:1

• Isaiah 49:8

  The blessed Paul knew the distance between the present world and the world to come. He knew that only in the present world could the blessing of salvation be acquired but that only in the world to come could a just reward be given to individuals according to the quality of their work, good or wicked. So, when he had repeated the prophetic testimony that God speaks, "In an acceptable time, I heard you, and on the day of salvation, I helped you," he immediately followed it up by adding, "Behold, now is a very acceptable time; now is the day of salvation."

  ON THE FORGIVENESS OF SINS 2:5.3

• Isaiah 54:16

  Therefore, it is good for us if we flee to the mercy of him whose justice we are incapable of escaping. The justice of God is such that it condemns those who turn away and saves those who turn to him. So he says, "Be converted to me, and I will save you." [God] is always delighted by our conversion, nor has he set a time for a human being, so long as he is in this life, at which time he cannot be merciful to the one who turns to him; on the contrary, the whole time of the present life is known to have been destined for our conversion. For the blessed Peter says, "The Lord does not delay his promise as some regard 'delay,' but he is patient with you, not wishing that any should perish but that all should come to repentance."

  LETTER 13

• Isaiah 55:7

  Let the wicked forsake his own way, in which he sins; let the unrighteous abandon his thoughts with which he despairs of the forgiveness of sins and according to the prophet's statement, "return to the Lord, for he will abundantly pardon." In this "abundantly," nothing is lacking. Here mercy is omnipotent and omnipotence is merciful. For so great is the kindness in God that there is nothing that he is unable to loose for the converted person.

  LETTER 6

• Isaiah 59:2

  Therefore, since bodies that cannot exist without a place cannot be spatially separated from God, without a doubt neither are the spirits that God created spatially separated from God.For every spirit that God created exists in some place, and God is there. [God], through the grace by means of which he grants to whom he wishes a holy and blessed life, is not in evil spirits; still he is always in all his creatures through his natural power. Thus there is no creature than can be found in whom God is not present through his power. Therefore, that nature can be separated from God that was or is able to be subject to sin. There is no other thing that can go away from God except that substance that is able or has been able to sin with its own will. For Isaiah says, "See, the Lord's hand is not too short to save or his ear too dull to hear. Rather, your iniquities have been barriers between you and your God."

  BOOK TO VICTOR AGAINST THE SERMON OF FASTIDIOSUS THE ARIAN 4:1-2

• Isaiah 61:1

  But afterward [the Spirit] came on him as he was baptized … and Jesus returned to Galilee. Considering all those things, we remember and acknowledge the Holy Spirit, who is one like the Father and the Son, without measure, and one who fills every creature and does the works that only God does, since one such cannot be sent from place to place since he is one who, we are taught, is immeasurable by nature.

  AGAINST FABIANUS, FRAGMENT 28:10-11

• Isaiah 65:13

  In all these things, whatever has been predicted only, not promised, pertains to the persons of the wicked. Nor should that which because of the merit of wickedness, severity threatens to be inflicted, be said to have been promised by the generosity of goodness. If there are things that pertain to the persons of those who serve God, these have been both predicted and promised.This is also the point of the words of our Savior where he says, "And these will go off to eternal punishment, but the righteous to eternal life." He predicted and promised the reward that the just would enjoy, but he did not promise but predicted the torments with which the unjust would be punished. Not so he predestined the saints to receive justice, because the "merciful and just Lord" could freely deliver from depravity whomever he wished. But he was never the doer of the depravity, because no one was ever depraved except insofar as he went away from God. Nor did God predestine anyone to go away, even though by divine knowledge he foreknew that he would go away.

  LETTER TO MONIMUS 1:25.3-4