"Stephen is not . . . to be supposed to have loved his enemies when he prayed for them, yet not to have loved them when he reproved them"

"Stephen is not . . . to be supposed to have loved [his] enemies when he prayed for them, yet not to have loved [them] when he reproved [them] by censuring their unbelief [(Neque . . . existimandus est Stephanus tunc inimicos dilexisse cum pro eis oraret, et non dilexisse cum eorum incredulitatem arguendo corriperet)]. Such a thing [(hoc)] would be unworthy of [(absit ab)] the soul of a martyr hastening to the palace of heaven.  For that holy charity kept to [(servavit)] a firm patience in prayer which held fast to [(tenuit)] a rigid censure in reproof. And lenity merited to be heard in prayer because [(ideo . . . quia)] without charity there was no severity-in-reproof.  And so [(ac per hoc)], whether by praying or by reproving, Blessed Stephen stocked up on [(reservavit)] charity, because he aimed via both methods [(utrobique)] at [(cogitavit)] the salvation of the errant, and the presence [(indicio)] of holy prayer was proof [(ostendit)] that th[e] rebuke [derived] not from animosity, but from love [(amoris)]."

     St. Fulgentius of Ruspe (462/468-527/533), Sermon 3.3 on St. Stephen the Protomartyr and the Conversion of St. Paul, translation, italics, and underscoring mine.  Latin from PL 65, col. 731A, not yet CCSL 91A (1968), ed. Fraipont, 905-909.