Fulgentius of Ruspe [SEP] canonization status
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Fulgentius of Ruspe


Saint Fulgentius of Ruspe (462 or 467 – 1 January 527 or 533) was bishop of the city of Ruspe, Roman province of Africa, North Africa in modern day Tunisia, during the 5th and 6th century. He was also canonized as a Christian saint. Fabius Claudius Gordianus Fulgentius was born in the year 462 at Telepte (modern-day Medinet-el-Kedima), Tunisia, North Africa, into a senatorial family. His grandfather, Gordianus, a senator of Carthage, was despoiled of his possessions by
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Fulgentius of Ruspe


for Fulgentius grew, leading him to allow Fulgentius to stay in Carthage, but after renewed complaints from the local Arian clergy he banished Fulgentius back to Sardinia in 520. Fulgentius founded several communities not only in Africa, but also in Sardinia. In 523, following the death of Thrasamund and the accession of his catholic son Hilderic, Fulgentius was allowed to return to Ruspe and try to convert the populace to the catholic position. He worked to reform many of the abuses which had infiltrated his old diocese in his absence. The
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Fulgentius of Ruspe


power and effectiveness of his preaching was so profound that his archbishop, Boniface of Carthage, wept openly every time he heard Fulgentius preach, and publicly thanked God for giving such a preacher to his church. Tensions with Quodvultdeus (died c.450) over precedence appear to have been overcome by Fulgentius' modest concessions. Later, Fulgentius retired to a monastery on the island of Circinia (Kerkenna), but was recalled to Ruspe, and served there until his death on 1 January 527 or 533. The Life of Fulgentius, (
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Sufes


, contests about their order of precedence broke out among them and some sought to get rid of their subordination to the archbishop of Carthage. Fulgentius Ferrandus in his "Bremarium Canonicum" gives us a canon of the Synod of Junca, which runs thus: . Finally, we learn from the biography of Fulgentius of Ruspe that he was also present at the Synod of Junca (identified, by a transcription error, as instead of ), and that the Synod gave him precedence over another bishop named Quodvultdeus. Quodvultdeus felt hurt by
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Ruspe


not confirmed the perhaps flattering description applied to the city by Fulgentius's biographer Ferrandus: "a noble town illustrious for its famous inhabitants" (). The city was important enough in the Roman province of Byzacena to become a suffragan of its Metropolitan of Archdiocese of Hadrumetum, but was to fade. Bishops of Ruspe earlier than saint Fulgentius whose names are known are The immediate successor of Fulgentius was Felicianus, his companion in exile, who participated in the Council of Carthage (534). No longer a residential bishopric, Ruspae
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Fulgentius of Ruspe


the earthly vanities of this world. He then returned to Byzacena, where he built a monastery, electing to live in an isolated cell. Fulgentius's reputation quickly spread, and he was several times offered the post of bishop of one of the dioceses which had been vacated through the actions of the Arian king Thrasamund. He chose not to accept these offers, knowing Thrasamund had specifically ordered that only Arians be permitted to fill those seats. In 502 Fulgentius was persuaded to take the post of bishop of Ruspe in Tunisia.
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Ruspe


Ruspe or Ruspae was a town in the Roman province of Byzacena. It served as the episcopal see of Saint Fulgentius of Ruspe. It is now a Roman Catholic titular bishopric. The name "Ruspe" is usually understood to be a hellenization of a Phoenician name including the element "rush" (, ), meaning "head" or "headland". The "Tabula Peutingeriana" notes the Byzacenan towns of Ruspina and Ruspe, the latter being to the south of the former. Ptolemy's "Geography" usually mentions
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Collections of ancient canons


Fulgentius of Ruspe. Cresconius Africanus, apparently a bishop, compiled his collection about 690. It is based on that of Dionysius Exiguus; only, in place of reproducing in full each canon, it cuts it up to suit the demands of the titles used; hence its name of "Concordia". Between the preface and the text of the collection the writer inserted a resume of his work. These comprise the collections that arose in the lands once under Visigothic rule — Spain, Portugal, and Southern Gaul. In this
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Fulgentius of Ruspe


her son's decision, Mariana, who evidently had never been told of Fulgentius's wish, was very upset. She rushed to the gates of the monastery, demanding to know how a church, which was supposed to protect widows, could rob this widow of her only son. Her protestations were ineffective, and Fulgentius was ultimately confirmed in his vocation. Renewed Arian attacks on the area forced Fulgentius to leave for another nearby monastery. The abbot there, Felix, gave Fulgentius the duty of managing the temporal affairs of the
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Fulgentius of Ruspe


Fulgentius. During the Middle Ages, he was conflated with Fabius Planciades Fulgentius and considered the author of the famous "Mythologies", but this identification is now questioned. Fulgentius writes in his "Letter to Peter on the Faith": "Hold most firmly and never doubt that the same Holy Spirit, who is the one Spirit of the Father and the Son, proceeds from the Father and the Son. For the Son says, 'When the Spirit of Truth comes, who has proceeded from the Father,' where
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Fulgentius Ferrandus


Fulgentius Ferrandus was a canonist and theologian of the African Church in the first half of the 6th century. He was a deacon of Carthage and probably accompanied his master and patron, Fulgentius of Ruspe, to exile in Sardinia, when the bishops of the African Church were banished from their sees by the Arian King of the Vandals, Thrasamund. After the death of Thrasamund and the accession of Hilderic, in 523, the exiles were permitted to return, and Fulgentius, although only a deacon, soon gained a position of great
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Fulgentius of Cartagena


in the life of Fulgentius for which we have positive proof. In any case, he died before the year 633, as one Marcianus is shown to have then been Bishop of Astigi. Fulgentius, like his sister and brothers, was reverenced as a saint. In Hispania his feast was celebrated on different days; in the "Acta Sanctorum" of the Bollandists it is on 14 January. He is frequently confused in medieval writings with Fulgentius of Ruspe; some works have also been attributed to him, of which, however
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Fulgentius of Ruspe


his Arian replacement. His book, "An Answer to Ten Objections" is supposed to have been collected from the answers he had made regarding objections to the catholic Nicene position. Thrasamund, impressed by Fulgentius' knowledge and learning, and fearing social discord if these persuasive arguments fell into the hands of his Arian subjects, ordered that all Fulgentius' future statements could only be delivered orally. Fulgentius responded with a further rebuttal to the Arian position, now known as the "Three Books to King Thrasamund." Thrasamund's respect
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Fulgentius of Ruspe


of monophysitism on Egyptian monasticism from Eulalius, bishop of Syracuse. He applied to Faustus, a bishop who had been forced from his diocese by the Vandal king Huneric and later set up a monastery at Byzacena. Faustus had serious concerns about Fulgentius's physical weakness, which might have made him a poor candidate for the rigorous life of the monastery, and tried to dissuade the twenty-two-year-old Fulgentius from his request. After Fulgentius persisted, Faustus relented and admitted him on a trial basis. Upon learning of
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Fulgentius of Ruspe


the invader Genseric, then banished to Italy. His two sons returned after his death; though their house in Carthage had been taken over by Arian priests, they recovered some property in Byzacene. His father, Claudius died when Fulgentius was still quite young. His mother, Mariana taught him to speak Greek and Latin. Fulgentius became particularly fluent with the former, speaking it like a native. His biographer says that at an early age Fulgentius committed the entire works of Homer to memory. He quickly gained wide public respect for
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Fabius Planciades Fulgentius


which suggests further a negative identification. It has been suggested that Fabius Fulgentius, who is traditionally thought to have been writing in the late 5th and early 6th centuries may have borrowed a line from Corippus's Iohannis in his "Mythologies", which indicates that he was writing after 550. This discovery has called into serious doubt the possibility of identifying the bishop and the mythographer, as Saint Fulgentius of Ruspe is known to have died in 533. While the identification debate has not yet been settled, the case to identify the
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Mahdia


the church of Africa ("inventarium thesauri Africani") exists in an archive of the Cappella Palatina of Palermo in Sicily. Robert Favreau identified Mahdia instead with ancient "Ruspae" or "Ruspe", which is more commonly taken to have been at Henchir Sbia (or just Sbia), north of Mahdia, or at the ruins known as Ksour Siad. The most illustrious bishop of this see was Fulgentius of Ruspe. The Catholic Church's list of titular sees, which identifies the see of Africa as Mahdia, identifies
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Fulgentius of Ruspe


generally attributed to Ferrandus of Carthage, but more recently to Redemptus a monk of Telepte) is of value to historians as a record of migrations of social élites to Italy, Sicily and Sardinia due to vicissitudes of the Vandal rulers in North Africa, navigation in the Western Mediterranean, estate management, and the development of an episcopal monastic familia. As a theologian, Fulgentius's work shows knowledge of Greek and a strong agreement with Augustine of Hippo. He wrote frequently against Arianism and Pelagianism. Some letters and eight sermons survive by
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Fabius Planciades Fulgentius


, Saint Fulgentius of Ruspe (a Christian bishop) were the same person. The identification of the two Fulgentii was first made by medieval scholars and scribes as far back as the Carolingian period. There is some overlap in the influences of the two authors (as could be expected from writers working in the same time period and location), such as a common interest in thinkers like Augustine of Hippo. However, the primary focus and concern of each writer seems to set them apart. For example, most of the works
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Johannine Comma


to be appealed to by him bona fide in his contest with his Arian opponents." In the 6th century, Fulgentius of Ruspe, like Cyprian a father of the North African Church, skilled in Greek as well as his native Latin, used the verse in the doctrinal battles of the day. From "Responsio contra Arianos" "Reply against the Arians" Migne (Ad 10; CC 91A, 797). Then Fulgentius discusses the earlier reference by Cyprian, and the interweaving of the two Johannine verses, John 10:30
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Theodorus (consul 505)


one of their members. A surviving letter of Theodoric commands both of them to provide answers to these allegations before the tribunal of the "inlustrius" Caelianus and Agapitus. John Moorhead identifies Theodorus as the recipient of a surviving letter from bishop Fulgentius of Ruspe, written in 520. While Fulgentius admits they do not know each other, he is writing Theodorus on account of a number of mutual friends, providing him a good deal of spiritual advice, and ends by asking Theodorus to pass his greetings to his mother and wife.
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Fulgentius of Ruspe


His obvious virtues made a strong impression on the people of his new diocese, but he was soon banished to Sardinia with some sixty other bishops who did not hold the Arian position. Pope Symmachus knew of their plight and sent them annual provisions of food and money. While in Sardinia, Fulgentius turned a house in Cagliari into a monastery, and determined to write a number of works to help instruct the Christians of Africa. In 515, he returned to Africa, having been summoned there by Thrasamund for a public debate with
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Fulgentius of Ruspe


monastery, while he managed the spiritual affairs. The two of them worked well together, and so in 499, during another wave of persecution, they both fled for Sicca Veneria. A local Arian priest had them arrested and tortured after learning the pair were preaching the catholic Chalcedonian teaching regarding the two natures of Jesus. In 500, he visited Rome, where he prayed at the tombs of the apostles. His visit coincided with a formal address to the people by king Theodoric, which confirmed Fulgentius in his low esteem for
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Early African church


most finished exposition to be found among the works of the Doctors of the Church. Other writers, theologians, poets, or historians, are to be met with after St. Augustine's time, but their names, honourable as they are, cannot compare in fame with the great ones we record as belonging to the 3rd and 4th centuries. The endeavour of St. Fulgentius, Bishop of Ruspe, is to think and write as a faithful disciple of St. Augustine. Dracontius, a meritorious poet, lacks elevation. Only an
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Galla of Rome


retreat to the Vatican Hill, and founded a hospital and a convent near St. Peter's Basilica. Galla is reputed to have once healed a deaf and mute girl, by blessing some water, and giving it to the girl to drink. Galla remained there for the rest of her life, tending to the sick and poor, before dying of breast cancer in 550. Galla's biography is in the Dialogues of Saint Gregory the Great. Galla is also believed to be the inspiration for the letter of Saint Fulgentius of Ruspe
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Catholic dogmatic theology


Christian in this dispute on the Trinity and Christology included: the Alexandrines, Clement, Origen, and Didymus the Blind; Athanasius and the three Cappadocians, Basil, Gregory of Nazianzus, and Gregory of Nyssa; Cyril of Alexandria and Leontius of Byzantium; finally, Maximus the Confessor and John Damascene. In the West the leaders were: Tertullian, Cyprian, Hilary of Poitiers, Ambrose, Augustine, Jerome, Fulgentius of Ruspe, Pope Leo I and Pope Gregory I. As the contest with Pelagianism and Semi-pelagianism clarified the
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Kerkennah Islands


14 years for his indiscretions with his then-married daughter. Among the Catholic bishops whom the Arian Vandal king Huneric summoned to Carthage in 484, was a Bishop Athenius of Cercina, the seat of the bishopric being in the most easterly island of the group. No longer a residential bishopric, Cercina is today listed by the Catholic Church as a titular see. In 532, Saint Fulgentius of Ruspe built a monastery on one of the islets of the group. In World War 2, the Battle of the Tarigo Convoy was
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Aphrodite


North Africa in the late fifth century AD, Fulgentius of Ruspe encountered mosaics of Aphrodite and reinterpreted her as a symbol of the sin of Lust, arguing that she was shown naked because "the sin of lust is never cloaked" and that she was often shown "swimming" because "all lust suffers shipwreck of its affairs." He also argued that she was associated with doves and conchs because these are symbols of copulation, and that she was associated with roses because "as the rose gives pleasure, but is swept
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Extra Ecclesiam nulla salus


, men whose devout conduct anticipates their faith. They lack only the name of that which in fact they possess. My father was one of these, an alien shoot but inclined to us in his manner of life." In other words, by their charity of their life, they are united to Christians in Christ, even before they explicitly believe in Christ. Fulgentius of Ruspe took a much stricter view, "Most firmly hold and never doubt that not only pagans, but also all Jews, all heretics, and
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Scythian Monks


the Arthur stone. In the end, the Scythian monks found support first from one quarter: they wrote a letter to the bishops of North Africa who at that time were exiled by the Vandals to the island of Sardinia. The leader of the north-African bishops, Fulgentius of Ruspe composed a reply by which they accepted the christological formula as well as the monks' Augustinian doctrine of grace. Meanwhile, at Constantinople, Emperor Justin I had died, and his nephew Justinian, a theologian in his own right, became
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Latin Psalters


Hippo, the Verona Psalter, the Sinai Psalter and 6th-century writers such as Fulgentius of Ruspe and Facundus of Hermiane. A text closely related to that found in the Sinai Psalter formed the basis for three other recensions, the Roman Psalter, the Mozarabe Psalter and the Milan Psalter. These three recensions have continued in liturgical use through the medieval period to the present day in the Ambrosian, the Roman and the Mozarabic rites. Another 4th-century recension current in Gaul (known as the "psautier gaulois" so as
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Catholic dogmatic theology


. In regard to the Trinity and Christology, Cyril of Alexandria (d. 444) was a model for later dogmatic theologians. Augustine of Hippo (d. 430) wrote one or two works, as the "De fide et symbolo" and the "Enchiridium", which are compendia of dogmatic and moral theology, as well as his speculative work "De Trinitate". His disciple Fulgentius of Ruspe (d. 533) wrote an extensive and thorough confession of faith under the title, "De fide ad Petrum, seu regula
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Massacre of the Innocents


, traditionally regarded as the first Christian martyrs, if unknowingly so, first appears as a feast of the Western church in the Leonine Sacramentary, dating from about 485. The earliest commemorations were connected with the Feast of the Epiphany, 6 January: Prudentius mentions the Innocents in his hymn on the Epiphany. Leo in his homilies on the Epiphany speaks of the Innocents. Fulgentius of Ruspe (6th century) gives a homily "De Epiphania, deque Innocentum nece et muneribus magorum" ("On Epiphany, and on the murder
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Fulgentius of Ruspe


the conduct of his family's affairs. This reputation helped him to acquire a post as a procurator or tax collector of Byzacena. He quickly grew tired of the material life, and this combined with his religious studies, (particularly a sermon of Augustine of Hippo on Psalm 36, which dealt with the transitory nature of physical life), convinced him to become a monk. Around the year 499 he set out to join the hermits of the Thebaid in Egypt, but changed his mind was once he learned of the influence
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Præsidium


Præsidium also known as Praesidium Diolele was a town of the Roman Province of Byzacena in North Africa during the Roman Empire. The location of the town was lost for some time though it is tentatively identified with the ruins at Henchir-Somâa. Fulgentius of Ruspe was from near this town. The town was also the seat of a Christian bishopric, Praesidium, which survives today as an ancient suppressed and titular see of the Roman Catholic Church in North Africa. The bishopric dates from the Roman era and a bishop called Faustus is
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History of the Filioque controversy


– 523), Fulgentius of Ruspe (462 or 467 – 527 or 533), and Isidore of Seville (died 636). Church Fathers also use the phrase "from the Father through the Son". The Roman Catholic Church accepts both phrases, and considers that they do not affect the reality of the same faith and instead express the same truth in slightly different ways. The influence of Augustine of Hippo made the phrase "proceeds from the Father through the Son" popular throughout the West but, while used also
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History of Sardinia


East Germanic tribe, coming from North Africa, occupied the coastal cities of the island; they imposed garrisons guarded by African auxiliaries, like the Mauri. The Vandals followed Arianism and deported a number of African Bishops in the island such as Fulgentius of Ruspe. In 533, Sardinia rebelled under the Vandal governor Godas, a Goth, who proclaimed himself "rex" of Sardinia asking aid to the Byzantines. In the summer of 533 Vandal forces (5,000 men and 120 ships), led by Tzazo, arrived in Sardinia to
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Vandal Kingdom


a powerful state. Averil Cameron suggests that the new Vandal rule may not have been unwelcome to the population of North Africa as the previous landowners were generally unpopular. The impression given by sources such as Victor of Vita, Quodvultdeus, and Fulgentius of Ruspe was that the Vandal take-over of Carthage and North Africa led to widespread destruction. However, recent archaeological investigations have challenged this assertion. Although Carthage's Odeon was destroyed, the street pattern remained the same and some public buildings were renovated. The political centre of Carthage
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Early African church


matters worse than before. A contemporary writer, Victor of Vita, has told us what we know of this long history of the Vandal persecution. Even in such a condition of peril, the Christians of Africa did not display much courage in the face of oppression. During the last years of Vandal rule in Africa, St. Fulgentius, Bishop of Ruspe, exercised a fortunate influence over the princes of the Vandal dynasty, who were no longer completely barbaric, but whose culture, wholly Roman and Byzantine, equalled that of their
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Vandal Sardinia


and perhaps Cornus)remained operative under the Vandals. The Sardinian church was not persecuted and was not forced into Arianism. African Catholic bishops under the Vandals were persecuted and exiled to Sardinia during periods of the most severe oppression of Catholics by Vandals. This had some positive consequences for Sardinia, because the exiles enriched the cultural and religious life during their presence, for example importing monasticism. Among the bishops deported to the island by the Vandals were the bishop of Carthage, Fulgentius of Ruspe, and Felicianis, bishop of Hippo, who carried
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Vandals


ceded to Odovacer). Historian Cameron suggests that the new Vandal rule may not have been unwelcomed by the population of North Africa as the great landowners were generally unpopular. The impression given by ancient sources such as Victor of Vita, Quodvultdeus, and Fulgentius of Ruspe was that the Vandal take-over of Carthage and North Africa led to widespread destruction. However, recent archaeological investigations have challenged this assertion. Although Carthage's Odeon was destroyed, the street pattern remained the same and some public buildings were renovated. The political centre
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Florus of Lyon


little Hebrew. He directed the Lyons scriptorium in which he produced editions of many texts: we owe to Florus the transmission of some ancient texts : especially the Latin version (the only complete) of Irenæus' Adversus Hæreses and excerpts from the lost work "Contra Fabianum" of Fulgentius of Ruspe. Florus was also much involved in contemporary debates. He was a partisan of Archbishop Agobard of Lyon, who was deposed in 835 for his role in the rebellion against Emperor Louis the Pious, and replaced by Amalarius. In Agobard
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Councils of Carthage


, including Fulgentius of Ruspe and Tiberiumus, were exiled to Sardinia, and some executed. The "Notitia Provinciarum at Civitatum Africa" says that nearly 500 went into exile. The bishops had requested that orthodox bishops from outside Huneric's dominions be allowed to attend but this was refused, the king saying "When you make me master of the whole world, then what you want shall be done". The synod appears to have been an exercise in royal browbeating more than a genuine debate, with bias toward Arian bishops.
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Vagada (Numidia)


the town as Bagatensis. Vagada was also the seat of an ancient Roman Catholic bishopric of the Roman province of Numidia. The only known bishop of this diocese from antiquity is Fulgentius, who took part in the Council of Carthage (484) by the Vandal king Huneric, after which Fulgentius was exiled. The current titular bishop is Bohdan Dzyurakh, curial bishop of major archbishopric of Kyïv-Halyč who succeeded Robert Camilleri Azzopardi in 2004. Other notable bishops include Paul Bouque (28 May 1934 Appointed – 14 Sep 1955) and
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Collections of ancient canons


of ancient African councils, and collected in their present shape before the end of the sixth century. On the other hand, Maassen, Louis Duchesne, and Arthur Malnory believe them a compilation made at Arles in the first part of the sixth century; Malnory specifies Caesarius of Arles as their author. Compiled c. 546 by Fulgentius Ferrandus, it is a methodical collection and under its seven titles disposes 230 abridged canons of Greek ("Hispana" text) and African councils. Fulgentius was a deacon of Carthage and disciple of St.
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Fabius Planciades Fulgentius


of Virgil assumes a sage-like status, and he addresses the author in a pretentious and condescending way, often calling him a ""homunculus"", or 'boy'. While Fulgentius claims to explain the "Aeneid" as an allegory for the full range of human life, the work seems to end rather abruptly, and the telling only goes as far as manhood. There is no evidence to suggest, however, that any part of the original text was lost. His hurried finish was probably caused by
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Fabius Planciades Fulgentius


the first to elevate the Roman poet to such an authoritative status. However, Fulgentiuss' tendency to strip classical myth of all its manifest detail and replace it with ethical interpretations appears to have more in common with the late 5th-century writer Martianus Capella. Capella's work brought the theme of life as a spiritual journey to the forefront of Classical literature, a trend which Fulgentius seemed to carry a step further. The Tradition of invoking the aid of questionable etymologies in order to support mythological allegories dates back to Plato, and
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Fabius Planciades Fulgentius


a loss of interest in its completion. By the time of the "Content of Virgil"'s writing, the tradition of allegorizing Virgil was not new. Aelius Donatus had already completed an allegorical exposition of passages of the "Aeneid" which closely resembles Fulgentius's ideas, indicating that they were probably not unique to Fulgentius. Furthermore, Fulgentius appears to have taken the idea of Virgil as a sage from the earlier writer Macrobius. However, it seems Fulgentius was original in his attempt to systematically interpret the entire "Aeneid"
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Fabius Planciades Fulgentius


" attribute the work to "Fabius Claudius Gordianus Fulgentius" (Claudius and Gordianus both being names known to belong to members of the bishop's immediate family). However, the inclusion of these names in manuscripts was most likely the mistake of some eight or ninth century scribe who assumed 'Fulgentius' to be the well-known theologian. It is also possible that Fabius Fulgentius had multiple names (very popular for aristocrats of the time) which included Claudius and Gordianus. Fulgentius's work demonstrates a clear continuation of the antique
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Ruspe


Annuario Pontificio". According to the "Tabula Peutingeriana", Ruspe was situated between Acholla and Usilla. It was near the promontory that Ptolemy called Brachodes, the Romans' "Caput Vadorum", later known as Capaudia orin ArabicQaboudia (cf. Chebba). Ruspe was commonly identified with the ruins known as Sbia or Henchir Sbia in present-day Tunisia, four miles west of that cape. An alternative site is that of the ruins known as Ksour Siad. In the mid-20th century, a new argument emerged in favour
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Fabius Planciades Fulgentius


allegorical style of Fulgentius. This is not to say that the work was a forgery, but more likely that it was mistakenly attributed to Fulgentius as a result of scribal error. In addition to these, Fulgentius mentions other works that have not survived to the present. In the first prologue to the "Mythologies" he mentions earlier satirical poems, and in the "Content of Virgil" he makes reference to his work on physiology. Generally known as his chief work, the "Mythologies" (Latin: "Mitologiarum libri
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Ruspe


of Koudiat Rosfa, 30 kilometers north of Sfax, because of the discovery in 1947 of an inscription at Henchir Bou Tria that seems to identify that place with ancient Acholla. (Saumagne had earlier proposed to identify it with Ruspe.) A nearby headland is called Rass Bou Tria. This identification of Acholla gives grounds for considering Ptolemy mistaken in placing Acholla and Usilla north of Cape Brachodes and for identifying Ruspe as Koudiat Rosfa, which is seen as having preserved the ancient name in an Arabic form. Excavations at Koudiat Rosfa have
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Fabius Planciades Fulgentius


grammaticus" or "rhetor" (teacher of rhetoric). However, this belief is based on small incidental clues Fulgentius leaves behind in work and has been contested by some scholars. It remains possible that he was an amateur writer: in his prologue to Book 1 of the "Mythologies", Fulgentius mentions a wife, though it is unclear whether this is a genuine autobiographical detail or part of his fictional persona in the story. There is a continuing debate as to whether or not Fabius Planciades Fulgentius, and a contemporary
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Fabius Planciades Fulgentius


last books have been lost over time, though it is also likely that Fulgentius simply lost interest in the work and gave it a hurried anticlimactic finish, as he did with other works such as the "Content of Virgil". Throughout his retelling of history, Fulgentius adds moral interpretations of events. He goes to great lengths to justify God's ways, and, consistent with his past works, stretches allegories to fit his ethical interpretations. Unlike Fulgentius' other works, "Ages of the World" did not seem to
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Fabius Planciades Fulgentius


producing a comprehensive reference book for the myths, while Fulgentius was more concerned with allegorically dissecting the material, something Hyginus rarely attempts. Fulgentius's work is said to mark the transition from late-antique to Medieval literary study. After a period of decreased interest in the literature, the practice of mythography was picked up again in what is thought to be the 7th century by the so-called Vatican Mythographers. All three writers borrow Fulgentius's methods in order to search the classical myths for obscured meaning. However, it was
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Jus antiquum


but in many cases it ascribes them to the wrong source; for example, it gives under the title of the fourth council of Carthage, the "Statuta Ecclesiae antiqua", an Arlesian compilation of Saint Caesarius, which has led to a number of incorrect references. Towards the middle of the 6th century a Carthaginian deacon, Fulgentius Ferrandus, drew up a "Breviatio canonum", a methodical arrangement of the African collection, in the order of the subjects. From it we learn that the canons of Nicaea and the other
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Fulgentius of Cartagena


a Roman and (according to later though doubtful information) an imperial prefect. Exact data regarding the life of Fulgentius are wanting, as he is mentioned only occasionally in contemporary sources. Leander, in his "Libellus" on the religious life written for his sister Florentina states that he has sent Fulgentius back to his native town of Cartagena, which he now regrets as he fears that harm may befall him, and he requests Florentina to pray for him. What the danger was to which Fulgentius was exposed we have no means
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Legal history of the Catholic Church


Quesnelliana" and "Collectio canonum Sanblasiana" respectively. In Italy was also produced a popular fifth-century collection of forgeries known today as the "Symmachean forgeries". Africa possessed a late fourth-century collection known as the "Breviarium Hipponense" as well as an early fifth-century collection known as the "Codex Apiarii causae"; also the "Breviatio canonum", or digest of the canons of the councils by Fulgentius Ferrandus (died c. 546), and the "Concordia canonum" of Cresconius Africanus, an
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Saint Florentina


Saint Florentina (died ca. 612) is venerated as a saint by the Catholic Church. Born towards the middle of the sixth century in Cartagena, Hispania, she and her family were actively engaged in furthering the best interests of Christianity. Florentina was the sister of three Iberian bishops in the time of the Visigothic dominion (Leander, Isidore of Seville, and Fulgentius), she consecrated her virginity to God, and all four have been canonized by the Church. She was younger than her brother Leander, later Archbishop of
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Fulgentius Ferrandus


died shortly after this event and before the Second Council of Constantinople was convened in 553. His works are mostly of a doctrinal character. He defended the Trinitarian doctrines against the Arians and dealt besides with the question of the two natures in Christ, with baptism, and with the Eucharist. He drew up a "Breviatio Canonum Ecclesiasticorum" in which he summarized in two hundred and thirty-two canons the teaching of the earliest ecumenical councils concerning the manner of life of bishops, priests, deacons and other ecclesiastics, and of
13107219
Mexico City Metropolitan Cathedral


. Other major bells are named the "Doña Maria", which weighs , and "La Ronca" ("the hoarse one"), named so because of its harsh tone. Doña Maria and La Ronca were placed in 1653 while the largest bell was placed later in 1793. The statues in the west tower are the work of José Zacarías Cora and represent Pope Gregory VII, Saint Augustine, Leander of Seville, St. Fulgentius of Écija, St.Francis Xavier, and Saint Barbara. The statues in the east
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Fulgentius of Cartagena


the province of Toledo by separating territory from that of Cartagena, then under the rule of the Byzantines. Isidore, who succeeded to the Archbishopric of Seville upon the death of his brother Leander, dedicated to Fulgentius "his lord, the servant of God", his work on the offices of the Church, "De ecclesiasticis officiis". In fact it was at the solicitation of Fulgentius that he wrote this account of the origin and authors of the Liturgy. At the Second Synod of Seville (619), for which
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Fabius Planciades Fulgentius


the work to "S. Fulgencius Episcopus", whom Rudolf Helm (the first modern publisher of Fulgentius' work) considered to be the mythographer. This work was not included in the Carolingian manuscripts (possibly because it did not exist at this time), but was included in Helm's 1897 edition of the works of Fulgentius with strong reservations. While there is no consensus on the authenticity of the treatise, there is strong evidence to support the fact that the work was written in the twelfth century by a writer imitating the
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Fulgentius of Cartagena


Saint Fulgentius of Cartagena (), born in Cartagena in the 6th century and died in 630, was Bishop of Ecija (Astigi), in Hispania (the Iberian Peninsula, comprising modern Spain and Portugal). Like his brothers Leander of Seville and Isidore of Seville, two Archbishops of Seville, of whom the first was older and the second younger than Fulgentius, he consecrated himself to the service of the Church. A sister of the three was St. Florentina. Their father Severianus lived at first in Cartagena. He was
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Fabius Planciades Fulgentius


attract much attention or admiration in the medieval period, probably due to its confusing literary techniques and style. There has been some doubt as to whether or not this work was actually that of Fabius Fulgentius, though similarities in language and writing style convincingly demonstrate the attribution of this work to the same author as the first three. Among the arguments for a different author is an argument in favor of attributing this work to the bishop Fulgentius. This theory is based on the fact that the manuscripts of the "Ages of the World
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Fabius Planciades Fulgentius


during the Carolingian period, from the 8th through to the 10th centuries, that Fulgentius's work reached the height of its popularity. He came to be admired as one of the founding fathers of mythographic writing, and he was praised for uniting classical pagan literature and Christian teachings. This admiration led to the emergence of Fulgentian scholarship. The practice of differentiating between the author's intention and the deeper meaning of a piece of literature—carried to the extreme by Fulgentius—provided the framework for the commentaries of this period. The
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Fulgentius of Cartagena


of knowing. Probably through the influence of Leander, who was made Archbishop of Seville in the year 584 and who played an important part in the affairs of the Visigothic Kingdom, Fulgentius became Bishop of Astigi (Ecija), in the ecclesiastical province of Seville. As Leander died in 600 and Pegasius is shown to have still been Bishop of Ecija in 590, we may safely assume that Fulgentius was chosen bishop between 590 and 600. In 610 he signed the decree of the King Gundemaro (610-614) which established
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Fabius Planciades Fulgentius


attributed to Fulgentius the bishop deal with his opposition to heretical factions such as Arianism, a topic for which Fabius Fulgentius seems to have no concern. Topics on which the bishop seemed to have been strongly opinionated (Arianism, free-will, etc.) are never discussed in the mythographer's work, even when a discussion of such things would seem to fit his discussion. From a linguistic standpoint, the mythographer's unique style and inclusion of otherwise unused words and idioms is not replicated in the work of the bishop,
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Fabius Planciades Fulgentius


two authors appears to rest on weak evidence. Most of the evidence is based on linguistic comparisons as well as biographical details of marginal relevance. Although the tradition of conflating the two writers is an old one, it most likely originated as a result of Carolingian scribal error. The four extant works attributed to Fulgentius include (listed in what is believed to be chronological order): A fifth work, which in the past has been attributed to Fulgentius is the "Super Thebaiden" (On the Thebaid). The manuscript ascribes
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Fabius Planciades Fulgentius


to make clear the meaning of these words, not to revive them. However, beginning in the Carolingian period, writers did in fact make use of these rarities, using this text as their source. With nearly every explanation, Fulgentius provides the reader with a small quotation as an example of the word's practical use, often citing the work it was taken from. However, many of these quotes are likely to be faked. Some works may be entirely made-up, while others have been liberally edited by Fulgentius
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Fabius Planciades Fulgentius


('A' in book i, 'B' in book ii., etc.). The deliberate omission of each letter means that Fulgentius cannot use any word containing that letter for the entirety of that section. However, he varies this avoidance of words with his second technique of swapping omitted letters for other arbitrarily selected letters. These techniques obscure his language, making it very difficult for the reader to understand his meaning. Just as in the "Content of Virgil", Fulgentius claims the work was completed
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Fabius Planciades Fulgentius


they contain. He also suggests a Christian motive, though it would be inaccurate to define the "Mythologies" or any of Fulgentius' allegorical works as 'Christian allegories'. Fulgentius's etymologies (while typical of his age) have been recently criticized as being extravagant, arbitrary, and often incorrect. While few have had anything positive to say about such etymological methods within the last two hundred years, the tradition dates back to the work of Plato and was common practice for such philosophic traditions as the Stoics and Neoplatonists.
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Fabius Planciades Fulgentius


carried on through Aristotle, the Stoics, and into the Middle Ages. Though Fulgentius was later criticized for such methods, they were not uncommon for writers of the time period (including Martianus Capella). Fulgentius's summaries of classical myths have traditionally been compared to his predecessor, Hyginus the mythographer, of the 2nd century AD. While both deal with many of the same legends, and some commonalities between their summaries suggests a common source, their work differs greatly in purpose and interest. Hyginus appears to have been dedicated to
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Fabius Planciades Fulgentius


"Mythologies" in particular proved to be an essential storehouse of resources for the Medieval commentators who carried on his tradition of discussing classical poetry in moral terms. Further, his exotic language and use of rare words seemed to influence the writing style of a number of poets throughout the Middle Ages. Fulgentius's manuscripts date as far back as the early 8th century. As a testament to his popularity, a copy of the "Mythologies" may have been available in England as early as the 9th century. Fulgentius remained a standard
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Fabius Planciades Fulgentius


century. His work has been overwhelmingly dismissed as trivial and misleading ever since. Historically, Fulgentius's work has been criticized as being bombastic and foolish. His Latin prose is obscure and often corrupt, making it difficult to decipher his meaning. He is known for unnecessarily long and wordy prose and highly obscure allusions. Fulgentius is also known to make significant mistakes in his retelling of history, like his conflation of Augustus with Julius Caesar in "On the Ages of the World and of Man". In addition, many of
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Johannine Comma


and 1 John 5:7. Another heavenly witnesses reference from Fulgentius is in "Contra Fabianum Fragmenta" Migne (Frag. 21.4: CC 01A,797) Also from Fulgentius in "De Trinitate ad Felicem": Today these references are generally accepted as probative to the verse being in the Bible of Fulgentius. A reference in "De Fide Catholica adversus Pintam episcopum Arianum" that is a "Testimonia de Trinitate": The Codex Fuldensis includes a prologue to the Catholic Epistles referring to the comma (beginning with the words 'Non ita ordo
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Fabius Planciades Fulgentius


Fabius Planciades Fulgentius () was a Latin writer of late antiquity. Four extant works are commonly attributed to him, as well as a possible fifth which some scholars include in compilations with much reservation. His mythography was greatly admired and highly influential throughout much of the medieval period, but it is viewed with little favour today. Very little is known about the life of Fulgentius other than the few references he makes to himself in his own works. His style of Latin,his knowledge of Greek, and his view on classical
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Fabius Planciades Fulgentius


part of collections of antique mythology up until the 19th century, when his work began to come under popular criticism as being absurd and factually unreliable. It has been suggested that Fulgentius' work, which is thought to have been commonly known throughout most of the Middle Ages, may have been a source for the structure of the famous 7th- or 8th-century epic "Beowulf". While Fulgentius's works remained popular during and well after the Carolingian period, his factual inaccuracies and questionable interpretations came under harsh criticism in the 19th
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Ruspe


the same two towns in the same order, although Stevenson's defective English translation gives "Ruspina" and "Rheuspena". The name "Ruspe", a Greek feminine singular name, also appears in a list of dioceses that the Greek Orthodox Patriarchate of Alexandria saw as dependent on itself at the beginning of the 8th century. Henricus de Noris considered it equivalent to the Latin Ruspa. "Ruspae", a Latin feminine plural name, was preferred by Alexander MacBean, William Smith, Morcelli; Mesnage, and the "
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Orpheus


as oracles. Several etymologies for the name "Orpheus" have been proposed. A probable suggestion is that it is derived from a hypothetical PIE root "*h₃órbʰos" "orphan, servant, slave" and ultimately the verb root "*h₃erbʰ-" "to change allegiance, status, ownership". Cognates could include Greek ὄρφνη ("órphnē") "darkness", and surely Greek ὀρφανός ("orphanós") "fatherless, orphan", from which comes English "orphan" by way of Latin. Fulgentius
22044628
Employee Retirement Income Security Act of 1974


policy reason would exist to not shield SEP IRAs, but many financial planners argue that a rollover (or direct transfer) from a SEP IRA to a "rollover IRA" would give those funds protected status, too. Portions of ERISA are codified in various places of the United States Code, including , and Internal Revenue Code sections and (relating to the Individual Retirement Account) and sections through , and , and . A cross-reference between the sections of the ERISA law and the corresponding sections in the U.S.Code can be
18827832
Stanford Encyclopedia of Philosophy


The Stanford Encyclopedia of Philosophy (SEP) combines an online encyclopedia of philosophy with peer-reviewed publication of original papers in philosophy, freely accessible to Internet users. It is maintained by Stanford University. Each entry is written and maintained by an expert in the field, including professors from many academic institutions worldwide. Authors contributing to the encyclopedia give Stanford University the permission to publish the articles, but retain the copyright to those articles. , the "SEP" has nearly 1,600 published entries. Apart from its online status, the
3875988
World Qualification Series (2009)


18 - Aug 23" 30th Anniversary of the Lacanau Pro and good conditions this year. Surf, concerts, events scheduled. Check out the video for a summary of the event http://vimeo.com/6994555 "Aug 25 - Aug 30" "Sep 01 - Sep 06" "Sep 01 - Sep 06" "Sep 04 - Sep 06" "Sep 09 - Sep 12" "Sep 10 - Sep 13" "Sep 08 - Sep 13" "Sep 15 - Sep 20" "Sep 16 - Sep 22" "Sep
1986943
List of 1982–83 NBA season transactions


1982 Oct 2, 1982 Oct 1, 1982 Sep 30, 1982 Sep 29, 1982 Sep 28, 1982 Sep 27, 1982 Sep 24, 1982 Sep 22, 1982 Sep 20, 1982 Sep 19, 1982 Sep 18, 1982 Sep 17, 1982 Sep 15, 1982 Sep 14, 1982 Sep 13, 1982 Sep 10, 1982 Sep 9, 1982 Sep 7, 1982 Sep 2, 1982 Sep 1, 1982 Aug 31, 1982 Aug 27, 1982 Aug 26, 1982 Aug 16, 1982 Aug 8,
557049
Employee Retirement Income Security Act of 1974


, the BAPCPA amended the Bankruptcy Code, by exempting most organized retirement plans, even those not subject to ERISA, and accorded them protected status, claimable as exempt property by a debtor declaring bankruptcy under the U.S. Bankruptcy Code. Now, most pension plans have the same protection as an ERISA anti-alienation clause giving these pensions the same protection as a spendthrift trust. The only remaining unprotected areas are the SIMPLE IRA and the SEP IRA. The SEP IRA is functionally similar to a self-settle trust, and a sound
18827831
Antidamas


Antidamas or Antidamus of Heracleia was a writer of ancient Greece. He wrote in Greek (or Latin, according to Arrian) a history of Alexander the Great, and some moral works, which are referred to by the 5th century writer Fabius Planciades Fulgentius. Scholars question whether these works, and their author, even existed, and suggest that the titles and author were fabrications of Fulgentius's, who is not considered a trustworthy or accurate source. "Antidamas"—unrelated to this Antidamas—is also the name of the father of the
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Carfin Grotto


his devotion to the Little Flower, the Canon added a statue of St. Thérèse directly across from that of Our Lady of Lourdes. The shrine's statue to St. Thérèse was erected within weeks of her beatification in Rome by Pope Pius XI on 29 April 1923, an event which the Canon attended. The decision to erect the statue was controversial. Some pilgrims expressed the view that this "new" Saint's statue should not stand in such proximity to that of the Blessed Mother. The Canon took the unusual step of collecting
6449775
Starchitect


put forward a theory about how buildings and architects achieve canonic status. He argued that a building and its architect achieve iconic or canonic status after a period when various critics and historians build up an interpretation that then becomes unquestioned for a significant period. If the text itself receives canonical status, then the status of the architect is further endorsed. For example, in the first edition of Siegfried Giedion's book "Space Time and Architecture" (1949) the Finnish architect Alvar Aalto was not mentioned at all. In the second
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Myth


and meant 'romance, fiction, story-telling'. Accordingly, Plato used "mythología" as a general term for "fiction" or "story-telling" of any kind. The Greek term "mythología" was then borrowed into Latin. Late Latin "mythologia", which occurs in the title of Latin author Fulgentius' fifth-century "Mythologiæ", denoted the explication of Greek and Roman stories about their gods, which we now call classical mythology. Fulgentius's "Mythologiæ" explicitly treated its subject
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Fabius Planciades Fulgentius


His use of such arbitrary etymologies to substantiate his allegorical claims is typical of his relentless tendency to stretch interpretations and search for truths that are not readily evident. Several manuscripts of the "Mythologies" are addressed to an unidentified Catus, Presbyter of Carthage. In this exposition (original title: "Expositio Virgilianae continentiae secundum philosophos moralis"), Virgil and the Muses are summoned to explain the truth of his "Aeneid". This text is similar to Fulgentius's interpretations of classical myths in the "Mythologies" . The shade
4546102
Gl'innamorati


Gl'innamorati ("The lovers") is a comedy play by Venetian playwright Carlo Goldoni. It was published in 1759. Milan, 18th century. It's a year since Eugenia Ridolfi, heiress of a ruined family, has begun meeting Fulgentius, young and rich middle-class man. They are deeply in love, but the relationship is troubled because of his impulsivity and, especially, her jealousy. For example, Eugenia does not bear Fulgentius to frequent his sister-in-law Clorinda, though he's obliged to(his
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Fulgentius of Cartagena


Isidore had assembled the bishops of the province of Baetica, a controversy between the Bishop of Astigi and the Bishop of Córdoba regarding a church which was claimed by each as belonging to a parish in his diocese was brought up for settlement. a commission was appointed, and based on arguments taken from Roman law, it was declared that thirty year's undisturbed possession should constitute a legal title. Fulgentius attended the synod in person, his name being found among the signatures to the Acts of the council. This is the last event
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Fabius Planciades Fulgentius


authors and cults suggests that he was probably educated in North Africa. Other references to African culture in his work support placing him in this region before the Muslim invasions of the 7th century. Moreover, his apparent knowledge of the Libyco-Berber language and script indicates that he was probably an ethnic African: he refers to the language in his "On the Ages of the World and of Man" as being part of his 'own' heritage. Traditionally, Fulgentius is thought to have had a professional career as a "
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Fabius Planciades Fulgentius


III") is a series of legends told in three books. Each book is introduced by its own prologue. There are a total of fifty chapters: each chapter explains a classical myth and interprets that myth using allegory. These interpretations include etymologies of the names of certain characters, as well as conclusions as to the purpose of the story in terms of morality. In the prologue, Fulgentius claims that his purpose was to strip the classic Greek myths of all their fictitious and meaningless details in order to reveal the obscure truths
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Fabius Planciades Fulgentius


. He also seems to be the first to attempt to explain the text in a way at least partly acceptable to Christian readers. This text (original title: "Expositio sermonum antiquorum"), addressed to a person named Calcidium in some manuscripts, is an explanation of 62 antique Latin words that may be found in Roman literature. In his Prologue to the work, Fulgentius states that he compiled the list of words in order to fulfill the commissions assigned by his master (who remains unidentified). His stated aim is
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Cerberus


Later the mythographer Fulgentius, allegorizes Cerberus' three heads as representing the three origins of human strife: "nature, cause, and accident", and (drawing on the same flesh-devouring etymology as Servius) as symbolizing "the three ages—infancy, youth, old age, at which death enters the world." The later Vatican Mythographers repeat and expand upon the traditions of Servius and Fulgentius. All three Vatican Mythographers repeat Servius' derivation of Cerberus' name from "creoboros". The Second Vatican Mythographer repeats
6815375
September 1941 lunar eclipse


A partial lunar eclipse took place on Friday, September 5, 1941. It was a shallow partial lunar eclipse, with less than 10% of the Moon covered in Earth's shadow. Aug 31, 1941 = Sunday Sep 1, 1941 = Monday Sep 2, 1941 = Tuesday Sep 3, 1941 = Wednesday Sep 4, 1941 = Thursday Sep 5, 1941 = Friday Sep 6, 1941 = Saturday Sep 7, 1941 = Sunday Sep 8, 1941 = Monday Sep 9, 1941 = Tuesday Sep 10, 1941
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Gottschalk of Orbais


Gottschalk () of Orbais ( 808 – 30 October 867? AD) was a Saxon theologian, monk and poet who is best known for being an early advocate of the doctrine of two-fold predestination. From his friend Walahfrid Strabo, Gottschalk also received the nickname Fulgentius, after Fulgentius the Mythographer, whom he may have studied intensively. Gottschalk was born near Mainz, and was given to the monastic life ("oblatus") from infancy by his parents. His father was a Saxon, Count Bern or Bernius.
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Fabius Planciades Fulgentius


. As was common with writers of this period, Fulgentius does not cite his immediate sources, perhaps in an attempt to obscure the fact that he had access to very few to draw from. The entire work was probably an attempt to improve his reputation as a scholar in hopes the reader would not take a critical look into his methods. This compendium of biblical and classical history (original title: "De aetatibus mundi et hominis libri XXIII") is told in fourteen books, each lacking a particular letter of the alphabet
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Gl'innamorati


fallen in love with her, telling him she loves another man. But Fulgentius, who does not know anything, is jealous, and threatens to commit suicide. His girlfriend stops him by openly declaring her love for him, and the two make up. But Fabrizio has also invited to lunch Clorinda: Eugenia, exasperated and jealous, insults the woman and storms away. Lunch takes place dramatically (according to the servants Lisetta and Tognino, which peek from the lock) and shortly after the nth argument, Eugenia and Fulgentius
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