Journal of Early Christian Studies

This edition is welcome because it provides either the first translation of a work into English, or even the first translation of a work into a modern language. Fulgentius’ contribution to theology may not be much, but he does provide interesting and sometimes provocative reading. There is an editor’s note on p. vii which indicates that Father Eno, the translator, died while still editing the translation. It may, therefore, be considered captious or unfair to be critical of the translation, which is for the most part quite serviceable and accurate, if somewhat literal and labored. It would seem, however, that the editor(s) should have been more careful about vetting some especially difficult passage. I cite a few:

Through it is left behind that burden, either that which a birth in sin has contracted or what the wickedness of an evil life has added. . . . Through it come about that, from now on, enlightened by the gift of prevenient mercy, he may walk in the path of goodness, and, led along on it, may persevere with further gifts of mercy; so that, by an undeserved grace, the gift of good living will start in a person, and the forgiveness of sins having been given, this will be brought to perfect when the power of perseverance has been granted.

(p. 114)

Where as well conversion either liberates every guilty person or renders him impossible to free either because fed by the neglect engendered by a foolish hope or with despair strengthened and carried forward till the end because of the wickedness of a hardened heart.

(p. 117)

3. For this reason, embracing the holy proposal of your eagerness all the more because like a truly spiritual trader, seeking the profits of the inner person and desiring to increase more and more the income of the heavenly rewards, the first debt you are pressing me for, constantly you amass with questions as interest, in order that our unavoidable tardiness may serve the increase of your profits.

(p. 190)

Doubtless, Fulgentius is repetitious and rambling, but I believe that it is the job of the translator to try to save an author from himself when presenting him in [End Page 307] another language. Perhaps, I am wrong. I could not check the Latin text against the translation of The Life of the Blessed Bishop Fulgentius by Ferrandus which makes up the first 56 pages of the text. The Latin is not found in CCL. I add a few obiter from my sampling.

A typo is found in Oxford Early Christian Texts on ix. There should be no hyphenation in Trasamundum in n. 48 on 38. In 1.12 of #41 on 86, supply “to receive” after “he is going” and before “in the judgment.” On 92, ll. 1 and 2: “And, indeed, he could not be true God naturally, who is the Truth.” should read “And, indeed, he could not not be true God naturally, who is the Truth.” On 113, 1.5, I suggest “for the views of our humble self,” instead of “for the views of our littleness.” 1.11, read “it will be profitable for us to speak and for you to hear,” i.e., add: “to speak.” On 115, VI.1.1, 5 “When these things are known, let no one continue to hold an unworthy idea of God, nor put off his conversions, nor depart from the Catholic Church.” should read: “. . . Let him neither continue . . . nor . . . nor . . .” or “let no one either . . . or . . . or. . . .” This is a classic mistake. On 116, three lines from end of 2. read “words” for “works.” On 121, 1.5 “those who fall” not “feel,” and 1.5 at end of 2., “them” better as “former” and 2 lines later “them” better as “latter.” Finally on 384, 1. last sentence is not a question, the “who of us” (quisque nostrum in Latin) should be “each of us.”

Some of these observations may be considered...