SELECTIONS FROM THE LETTERS OF ST. AMBROSE: LETTERS XXI, XXII, XL & XLI (INCL.
SERMON AGAINST AUXENTIUS ON THE GIVING UP OF THE BASILICAS)
LETTER XXI.
St. Ambrose excuses himself for not having gone to the consistory when
summoned, on the ground that in matters of faith no one but bishops could rightly
judge, and that he was not contumacious because he would not suffer wrong to be
done to his own order. And he adds that Auxentius would perhaps choose as judges
either Jews or unbelievers, that is, persons hostile to Christ. He says further
that he is willing to discuss the matters in dispute at a synod, and that he
would have told the Emperor his word of mouth what he is now writing, but that
his fellow bishops and the people would not suffer him to do so.
AMBROSE, Bishop, to the most gracious Emperor and blessed Augustus,
Valentinian.
1. Dalmatius, the tribune and notary, summoned me by the orders of your
Clemency, as he asserted, demanding that I should also choose judges, as
Auxentius had done. He did not mention the names of those who had been asked for, but
he added that there was to be a discussion in the consistory, and that the
judgment of your piety would give the decision.
2. To this I make, as I think, a suitable answer. No one ought to consider
me contumacious when I affirm what your father of august memory not only
replied by word of mouth,(1) but also sanctioned by his laws, that, in a matter of
faith, or any ecclesiastical ordinance, he should judge who was not unsuited by
office, nor disqualified by equity, for these are the words of the rescript.
That is, it was his desire that priests should judge concerning priests.
Moreover, if a bishop were accused of other matters also, and a question of character
was to be enquired into, it was also his will that this should be reserved for
the judgment of bishops.
3. Who, then, has answered your Clemency contumaciously? He who desires
that you should be like your father, or he that wishes you to be unlike him?
Unless, perhaps, the judgment of so great an Emperor seems to any persons of small
account, whose faith has been proved by the constancy of his profession,(2) and
his wisdom declared by the continual improvement of the State.
4. When have you heard, most gracious Emperor, that laymen gave judgment
concerning a bishop in a matter of faith? Are we so prostrate through the
flattery of some as to be unmindful of the rights of the priesthood, and do I think
that I can entrust to others what God has given me? If a bishop is to be taught
by a layman, what will follow? Let the layman argue, and the bishop listen, let
the bishop learn of the layman. But undoubtedly, whether we go through the
series of the holy Scriptures, or the times of old, who is there who can deny
that, in a matter of faith,--in a matter I say of faith,--bishops are wont to judge
of Christian emperors, not emperors of bishops.
5. You will, by the favour of God, attain to a riper age, and then you
will judge what kind of bishop he is who subjects the rights of the priesthood to
laymen. Your father, by the favour of God a man of riper age, used to say: It
is not my business to judge between bishops. Your Clemency now says: I ought to
judge. And he, though baptized in Christ, thought himself unequal to the burden
of such a judgment, does your Clemency, who have yet to earn for yourself the
sacrament of baptism, arrogate to yourself a judgment concerning the faith,
though ignorant of the sacrament of that faith?
6. I can leave it to be imagined what sort of judges he will have chosen.
since he is afraid to publish their names. Let them simply come to the Church,
if there are any to come; let them listen with the people, not for every one to
sit as judge, but that each may examine his own disposition, and choose whom
to follow. The matter is concerning the bishop of that Church: if the people
hear him and think that he has the best of the argument, let them follow him, I
shall not be jealous.
7. I omit to mention that the people have themselves already given their
judgment. I am silent as to the fact that they demanded of your father him whom
they now have.(1) I am silent as to the promise of your father that if he who
was chosen would undertake the bishopric there should be tranquillity. I acted
on the faith of these promises.
8. But if he boasts himself of the approval of some foreigners, let him be
bishop there from whence they are who think that he ought to receive the name
of bishop. For I neither recognize him as a bishop, nor know I whence he comes.
9. And how, O Emperor, are we to settle a matter on which you have already
declared your judgment, and have even promulgated laws,(1) so that iris not
open to any one to judge otherwise? But when you laid down this law for others,
you laid it down for yourself as well. For the Emperor is the first to keep the
laws which he passes. Do you, then, wish me to try how those who are chosen as
judges will either come, contrary to your decision, or at least excuse
themselves, saying that they cannot act against so severe and so stringent a law of the
Emperor?
10. But this would be the act of one contumacious, not of one who knew his
position. See, O Emperor, you are already yourself partially rescinding your
law, would that it were not partially but altogether! for I would not that your
law should be set above the law of God. The law of God has taught us what to
follow; human laws cannot teach us this. They usually extort a change from the
fearful, but they cannot inspire faith.
11. Who, then, will there be, who when he reads that at one instant
through so many provinces the order was given, that whoever acts against the Emperor
shall be beheaded, that whoever does not give up the temple of God shall at
once be put to death; who, say, is there who will be able either alone or with a
few others to say to the Emperor: I do not approve of your law? Priests are not
allowed to say this, are then laymen allowed? And shall he judge concerning the
faith who either hopes for favour or is afraid of giving offence?
12. Lastly, shall I myself choose laymen for judges, who, if they upheld
the truth of their faith, would be either proscribed or put to death, as that
law passed concerning the faith decrees? Shall I then expose these men either to
denial of the truth or to punishment?
13. Ambrose is not of sufficient importance to degrade the priesthood on
his own account. The life of one is not of so much value as the dignity of all
priests, by whose advice I gave those directions, when they intimated that there
might perchance be some heathen or Jew chosen by Auxentius, to whom I should
give a triumph over Christ, if I entrusted to him a judgment concerning Christ.
What else pleases them but to hear of some insult to Christ? What else can
please them unless(which God forbid) the Godhead of Christ should be denied?
Plainly they agree well with the Arian who says that Christ is a creature, which also
heathen and Jews most readily acknowledge.
14. This was decreed at the Synod of Ariminum, and rightly do I detest
that council, following the rule of the Nicene Council, from which neither death
nor the sword can detach me, which faith the father of your Clemency also.
Theodosius, the most blessed Emperor, both approved and follows. The Gauls hold this
faith, and Spain, and keep it with the pious confession of the Divine Spirit.
15. If anything has to be discussed I have learnt to discuss it in church
as those before me did. If a conference is to be held concerning the faith,
there ought to be a gathering of Bishops, as was done under Constantine, the
Prince of august memory, who did not promulgate any laws beforehand, but left the
decision to the Bishops. This was done also under Constantius, Emperor of august
memory, the heir of his father's dignity. But what began well ended otherwise,
for the Bishops had at first subscribed an unadulterated confession of faith,
but since some were desirous of deciding concerning the faith inside the palace,
they managed that those decisions of the Bishops should be altered by fraud.
But they immediately recalled this perverted decision, and certainly the larger
number at Ariminum approved the faith of the Nicene Council and condemned the
Arian propositions.
16. If Auxentius appeals to a synod, in order to discuss points concerning
the faith(although it is not necessary that so many Bishops should be troubled
for the sake of one man, who, even if he were an angel from heaven, ought not
to be preferred to the peace of the Church), when I hear that a synod is
gathering, I, too, will not be wanting. Repeal, then, the law if you wish for a
disputation.
17. I would have come, O Emperor, to your consistory, and have made these
remarks in your presence, if either the Bishops or the people had allowed me,
but they said that matters concerning the faith ought to be treated in the
church, in presence of the people.
18. And I wish, O Emperor, that you had not given sentence that I should
go into banishment whither I would. I went out daily. No one guarded me. You
ought to have appointed me a place wherever you would, for I offered myself for
anything. But now the clergy say to me, "There is not much difference whether you
voluntarily leave the altar of Christ or betray it, for if you leave it you
will betray it."
19. And I wish it were clearly certain to me that the Church would by no
means be given over to the Arians. I would then willingly offer myself to the
will of your piety. But if I only am guilty of disturbance, why is there a
command to invade all other churches? I would it were established that no one should
trouble the churches, and then I could wish that whatever sentence seems good
should be pronounced concerning me.
20. Vouchsafe, then, O Emperor, to accept the reason for which I could not
come to the consistory. I have never learned to appear in the consistory
except on your behalf,(1) and I am not able to dispute within the palace, who
neither know nor wish to know the secrets of the palace.
21. I, Ambrose, Bishop, offer this memorial to the most gracious Emperor,
and most blessed Augustus Valentinian.
SERMON AGAINST AUXENTIUS ON THE GIVING UP OF THE BASILICAS.
To calm the anxiety of the people over the imperial decree, he lays his answer
before them, and adds that he did not go to the consistory, because he was
afraid of losing the basilica. Then, first challenging his opponents to a
discussion in the church, he says that he is not terrified at their weapons; and also,
after recalling his answer on the subject of the sacred vessels, declares that
he is ready for the contest. The will of God, he maintains, cannot be
frustrated, nor can His protection be overcome, yet He is ready too to suffer m His
servants. Since he has not already been taken before this, it is plain that the
heretics are causing this disturbance for no reason whatever. Next, after applying
Naboth's history and Christ's entry into Jerusalem to the present state of
affairs, he censures Auxentius' cruel law, answers the Arians' objections, and
states that he will gladly discuss the matter in the presence of the people.
Auxentius, he adds, has been already condemned by the pagans, whom he had chosen to
sit as judges, as he had been condemned by Paul and by Christ. The heretic had
forgotten the year before, when he had made the same appeal to Cæsar; and the
Arians, in stirring up ill-will against the servants of Christ, are much worse
than the Jews: for the Church does not belong to Caesar, but displays the image
of Christ. Then adding to these a few more words on his answer and his hymns,
he declares that he is not disobedient, that the Emperor is a son of the Church,
and that Auxentius is worse than a Jew,
1. I SEE that you are unusually disturbed, and that you are closely
watching me. I wonder what the reason is? Is it that you saw or heard that I had
received an imperial order at the hands of the tribunes, to the effect that I was
to go hence, whither I would, and that all who wished might follow me? Were you
afraid that I should desert the Church and forsake you in fear for my own
safety? But you could note the message I sent, that the wish to desert the Church
had never entered my mind; for I feared the Lord of the universe more than an
earthly emperor; and if force were to drag me from the Church, my body indeed
could be driven out, but not my mind. I was ready, if he were to do what royal
power is wont to do, to undergo the fate a priest has to bear.
2. Why, then, are you disturbed? I will never willingly desert you, though
if force is used, I cannot meet it. I shall be able to grieve, to weep, to
groan; against weapons, soldiers, Goths, my tears are my weapons, for these are a
priest's defence. I ought not, I cannot resist in any other way; but to fly and
forsake the Church is not my way; lest any one should suppose I did so from
fear of some heavier punishment. You yourselves know that I am wont to show
respect to our emperors, but not to yield to them, to offer myself freely to
punishment, and not to fear what is prepared for me.
3. Would that I were sure the Church would never be given over to
heretics. Gladly would I go to the Emperor's palace, if this but fitted the office of a
priest, and so hold our discussion in the palace rather than the church. But
in the consistory Christ is not wont to be the accused but the judge. Who will
deny that the cause of faith should be pleaded in the church? If any one has
confidence let him come hither; let him not seek the judgment of the Emperor,
which already shows its bias, which clearly proves by the law that is passed that
he is against the faith; neither let him seek the expected goodwill of certain
people who want to stand well with both sides. I will not act in such a way as
to give any one the chance of making money out of a wrong to Christ.
4. The soldiers around, the clash of the arms wherewith the church is
surrounded, do not alarm my faith, but they disquiet me from fear that in keeping
me here you might meet with some danger to your lives. For I have learnt by now
not to be afraid, but I do begin to have more fear for you. Allow, I beg you,
your bishop to meet his foes. We have an adversary who assails us, for our
adversary "the devil goeth about, as a roaring lion, seeking whom he may devour,"(1)
as the Apostle said. He has received, no doubt, he has received(we are not
deceived, but warned of this) the power to tempt in this wise, lest I might
perhaps by the wounds of my body be drawn away from the earnestness of my faith. You
have read how the devil tempted holy Job in these many ways, and how at last he
sought and obtained power to try his body, which he covered with sores.
5. When it was suggested that I should give up the vessels of the Church,
I gave the following answer: I will willingly give up whatever of my own
property is demanded, whether it is estates, or house, or gold, or silver--anything,
in fact, which is in my power. But I cannot take aught away from the temple of
God; nor can I give up what I have received to guard and not to give up. In
doing this I am acting for the Emperor's good, for it would neither be right for
me to give it up, nor for him to receive it. Let him listen to the words of a
free-spoken bishop, and if he wishes to do what is best for himself, let him
cease to do wrong to Christ.
6. These words are full of humility, and as I think of that spirit which a
bishop ought to show towards the Emperor. But since "our contest is not
against flesh and blood, but also"(which is worse) "against spiritual wickedness in
high places,"(1) that tempter the devil makes the struggle harder by means of
his servants, and thinks to make trial of me by the wounds of my flesh. I know,
my brethren, that these wounds which we receive for Christ's sake are not wounds
that destroy life, but rather extend it. Allow, I pray, the contest to take
place. It is for you to be the spectators. Reflect that if a city has an athlete,
or one skilled in some other noble art, it is eager to bring him forward for a
contest. Why do you refuse to do in a more important matter what you are wont
to wish in smaller affairs? He fears not weapons nor barbarians who fears not
death, and is not held fast by any pleasures of the flesh.
7. And indeed if the Lord has appointed me for this struggle, in vain have
you kept sleepless watch so many nights and days. The will of Christ will be
fulfilled. For our Lord Jesus is almighty, this is our faith: and so what He
wills to be done will be fulfilled, and it is not for us to thwart the divine
purpose.
8. You heard what was read to-day: The Saviour ordered that the foal of an
ass should be brought to Him by the apostles, and bade them say, if any one
withstood them: "The Lord hath need of him."(2) What if now, too, He has
commanded that foal of an ass, that is, the foal of that animal which is wont to bear a
heavy burden, as man must, to whom is said: "Come unto Me all ye that labour
and are heavy laden, and I will give you rest; take My yoke upon you, for it is
easy; "(3) what if, I say, He has commanded that foal to be brought to Him now,
sending forth those apostles, who, having put off their body, wear the
semblance of the angels unseen by our eyes? If withstood by any, will they not say:
The Lord hath need of him? If, for instance, love of this life, or flesh and
blood, or earthly intercourse(for perhaps we seem pleasing to some), were to
withstand them? But he who loves me here, would show his love much more if he would
suffer me to become Christ's victim, for "to depart and be with Christ is much
better, though to abide in the flesh is more needful for you."(4) There is
nothing therefore for you to fear, beloved brethren. For I know that whatever I may
suffer, I shall suffer for Christ's sake. And I have read that I ought not to
fear those that can kill the flesh.(1) And I have heard One Who says: "He that
loseth his life for My sake shall find it."(2)
9. Wherefore if the Lord wills, surely no one will resist. And if as yet
He delay my struggle, what do you fear? It is not bodily guardianship but the
Lord's providence that is wont to fence in the servant of Christ.
10. You are troubled because you have found the double doors open, which a
blind man in seeking his chamber is said to have unfastened. In this you learn
that human watchfulness is no defence. Behold! one who has lost the gift of
sight has broken through all our defences, and escaped the notice of the guards.
But the Lord has not lost s the guard of His mercy. Was it not also discovered
two days ago, as you remember, that a certain entrance on the left side of the
basilica was open, which you thought had been shut and secured? Armed men
surrounded the basilica, they tried this and the other entrance, but their eyes were
blinded so that that could not see the one that was open. And you know well
that it was open many nights. Cease, then, to be anxious; for that will take
place which Christ commands and which is for the best.
11. And now I will put before you examples from the Law. EIiseus was
sought by the king of Syria; an army had been sent to capture him; and he was
surrounded on all sides. His servant began to fear, for he was a servant, that is, he
had not a free mind, nor had he free powers of action. The holy prophet sought
to open his eyes, and said: "Look and see how many more are on our side than
there are against us."(4) And he beheld, and saw thousands of angels. Mark
therefore that it is those that are not seen rather than those that are seen that
guard the servants of Christ. But if they guard you, they do it in answer to your
prayers: for you have read that those very men, who sought Eliseus, entered
Samaria, and came to him whom they desired to take. Not only were they unable to
harm him, but they were themselves preserved at the intercession of the man
against whom they had come.
12. The Apostle Peter also gives you an example of either case.(1) For
when Herod sought him and took him, he was put into prison. For the servant of God
had not got away, but stood firm without a thought of fear. The Church prayed
for him, but the Apostle slept in prison, a proof that he was not in fear. An
angel was sent to rouse him as he slept, by whom Peter was led forth out of
prison, and escaped death for a time.
13. And Peter again afterwards, when he had overcome Simon, in sowing the
doctrine of God among the people, and in teaching chastity, stirred up the
minds of the Gentiles. And when these sought him, the Christians begged that he
would withdraw himself for a little while. And although he was desirous to suffer,
yet was he moved at the sight of the people praying, for they asked him to
save himself for the instruction and strengthening of his people. Need I say more?
At night he begins to leave the town, and seeing Christ coming to meet him at
the gate, and entering the city, says: Lord, whither goest Thou? Christ
answers: I am coming to be crucified again. Peter understood the divine answer to
refer to his own cross, for Christ could not be crucified a second time, for He had
put off the flesh by the passion of the death which He had undergone; since:
"In that He died, He died unto sin once, but in that He liveth, He liveth unto
God."(2) So Peter understood that Christ was to be crucified again in the person
of His servant. Therefore he willingly returned; and when tile Christians
questioned him, told them the reason. He was immediately seized, and glorified the
Lord Jesus by his cross.
14. You see, then, that Christ wills to suffer in His servants. And what
if He says to this servant, "I will that he tarry, follow thou Me,"(3) and
wishes to taste the fruit of this tree? For if His meat was to do the will of His
Father,(4) so also is it His meat to partake of our sufferings. Did He not, to
take an example from our Lord Himself,--did He not suffer when He willed, and was
He not found when He was sought? But when the hour of His passion had not yet
come, He passed through the midst of those that sought Him,(5) and though they
saw Him they could not hold Him fast. This plainly shows us that when the Lord
wills, each one is found and taken, but because the time is put off, he is not
held fast, although he meets the eyes of those who seek him.
15. And did not I myself go forth daily to pay visits, or go to the tombs
of the martyrs? Did I not pass by the royal palace both in going and returning?
Yet no one laid hands on me, though they had the intention of driving me out,
as they afterwards gave out, saying, Leave the city, and go where you will. I
was, I own, looking for some great thing, either sword or fire for the Name of
Christ, yet they offered me pleasant things instead of sufferings; but Christ's
athlete needs not pleasant things but sufferings. Let no one, then, disturb
you, because they have provided a carriage,(1) or because hard words, as he thinks
them, have been uttered by Auxentius, who calls himself bishop.
16. Many stated that assassins had been despatched, that the penalty of
death had been decreed against me. I do not fear all that, nor am I going to
desert my position here. Whither shall I go, when there is no spirit that is not
filled with groans and tears; when throughout the Churches Catholic bishops are
being expelled, or if they resist, are put to the sword, and every senator who
does not obey the decree is proscribed. And these things were written by the
hand and spoken by the mouth of a bishop who, that he might show himself to be
most learned, omitted not an ancient warning. For we read in the prophet that he
saw a flying sickle.(2) Auxentius, to imitate this, sent a flying sword through
all cities. But Satan, too, transforms himself into an angel of light,(3) and
imitates his power for evil.
17. Thou, Lord Jesus, hast redeemed the world in one moment of time: shall
Auxentius in one moment slay, as far as he can, so many peoples, some by the
sword, others by sacrilege? He seeks my basilica with bloody lips and gory
hands. Him to-day's chapter answers well: "But unto the wicked said God: Wherefore
dost thou declare My righteousness?"(4) That is, there is no union between peace
and madness, there is no union between Christ and Belial.(3) You remember also
that we read to-day of Naboth, a holy man who owned his own vineyard, being
urged on the king's request to give it up. When the king after rooting up the
vines intended to plant common herbs, he answered him: "God forbid that I should
give up the inheritance of my fathers."(1) The king was grieved, because what
belonged by right to another had been refused him on fair grounds, but had been
unfairly got by a woman's device. Naboth defended his vines with his own blood.
And if he did not give up his vineyard, shall we give up the Church of Christ?
18. Was the answer that I gave then contumacious? For when summoned I
said: God forbid that I should give up the inheritance of Christ. If Naboth gave
not up the inheritance of his fathers, shall I give up the inheritance of Christ?
And I added further: God forbid that I shall give up the inheritance of my
fathers, that is, the inheritance of Dionysius, who died in exile in the cause of
the faith; the inheritance of the Confessor Eustorgius, the inheritance of
Mysocles and of all the faithful bishops of bygone days. I answered as a bishop
ought to answer: Let the Emperor act as an emperor ought to. He must take away my
life rather than my faith.
19. But to whom shall I give it up? Today's lesson from the Gospel ought
to teach us what is asked for and by whom it is asked. You have heard read that
when Christ(2) sat upon the foal of an ass, the children cried aloud, and the
Jews were vexed. At length they spoke to the Lord Jesus, bidding Him to silence
them. He answered: "If these should hold their peace, the stones will cry
out."(3) Then on entering the temple, He cast out the money-changers, and the
tables, and those that sold doves in the temple of God. That passage was read by no
arrangement of mine, but by chance; but it is well fitted to the present time.
The praises of Christ are ever the scourges of the unfaithful. And now when
Christ is praised, the heretics say that sedition is stirred up. The heretics say
that death is being prepared for them, and truly they have their death in the
praises of Christ. For how can they bear His praises, Whose weakness they
maintain. And so to-day, when Christ is praised, the madness of the Arians is scourged.
20. The Gerasenes could not bear the presence of Christ;(4) these, worse
than the Gerasenes, cannot endure the praises of Christ. They see boys singing
of the glory of Christ, for it is written: "Out of the mouths of babes and
sucklings Thou hast perfected praise."(1) They mock at their tender age, so full of
faith, and say: "Behold, why do they cry out?" But Christ answers them: "If
these should hold their peace, the stones will cry out,"(2) that is, the stronger
will cry out, both youths and the more mature will cry out, and old men will
cry out; these stones now firmly laid upon that stone of which it is written:
"The stone which the builders rejected is become the head of the corner."(3)
21. Invited, then, by these praises, Christ enters His temple,(4) and
takes His scourge and drives the money-changers out of the temple. For He does not
allow the slaves of money to be in His temple, nor does He allow those to be
there who sell seats. What are seats but honours? What are the doves but simple
minds or souls that follow a pure and clear faith? Shall I, then, bring into the
temple him whom Christ shuts out? For he who sells dignities and honours will
be bidden to go out. He will be bidden to go out who desires to sell the simple
minds of the faithful.
22. Therefore, Auxentius is cast out. Mercurius is shut out. The portent
is one, the names are two! That no one might know who he was, he changed his
name so as to call himself Auxentius, because there had been here an Arian bishop,
named Auxentius. He did this to deceive the people over whom the other had had
power. He changed his name, but he did not change his falseness. He puts off
the wolf, yet puts on the wolf again. It is no help to him that he has changed
his name; whatever happens he is known. He is called by one name in the parts of
Scythia, he is called by another here. He has a name for each country he lives
in. He has two names already, and if he were to go elsewhere from here, he
will have yet a third. For how will he endure to keep a name as a proof of such
wickedness? He did less in Scythia, and was so ashamed that he changed his name.
Here he has dared to do worse things, and will he be ready to be betrayed by
his name wherever he goes? Shall he write the death warrant of so many people
with his own hand, and yet be able to be unshaken in mind?
23. The Lord Jesus shut a few out of His temple, but Auxentius left none.
Jesus with a scourge drove them out of His temple, Auxentius with a sword;
Jesus with a scourge, Mercurius with an axe. The holy Lord drives out the
sacrilegious with a scourge; the impious man pursues the holy with a sword. Of him you
have well said to-day: Let him take away his laws with him. He will take them,
although he is unwilling; he will take with him his conscience, although he
takes no writing; he will take with him his soul inscribed with blood although he
will not take a letter inscribed with ink. It is written: "Juda, thy sin is
written with a pen of iron and with the point of a diamond, and it is graven upon
thy heart,"(1) that is, it is written there, whence it came forth.
24. Does he, a man full of blood and full of murder, dare to make mention
to me of a discussion? He who thinks that they whom he could not mislead by his
words are to be slain with the sword, giving bloody laws with his mouth,
writing them with his hand, and thinking that the law can order a faith for man to
hold. He has not heard what was read to-day: "That a man is not justified by the
works of the law,"(2) or "I, through the law, am dead to the law, that I may
live unto God,"(3) that is, by the spiritual law he is dead to the carnal
interpretation of the law. And we, by the law of our Lord Jesus Christ, are dead to
this law, which sanctions such perfidious decrees. The law did not gather the
Church together, but the faith of Christ. For the law is not by faith, but "the
just man lives by faith."(4) Therefore, faith, not the law, makes a man just,
for justice is not through the law, but through the faith of Christ. But he who
casts aside his faith and pleads for that the claims of the law, bears witness
that he is himself unjust; for the just man lives by faith.
25. Shall any one, then, follow this law, whereby the Council of Ariminum
is confirmed, wherein Christ was said to be a creature. But say they: "God sent
forth His Son, made of a woman, made under the law."(5) And so they say
"made," that is, "created." Do they not consider these very words which they have
brought forward; that Christ is said to have been made, but of a woman; that is,
He was "made" as regards his birth from a Virgin, Who was begotten of the Father
as regards His divine generation? Have they read also to-day, "that Christ
redeemed us from the curse of the law, being made a curse for us"?(6) Was Christ a
curse in His Godhead? But why He is called a curse the Apostle tells us,
saying that it is written: "Cursed is every one that hangeth on a tree,"(1) that
is, He Who in his flesh bore our flesh, in His body bore our infirmities and our
curses, that He might crucify them; for He was not cursed Himself, but was
cursed in thee. I So it is written elsewhere: "Who knew no sin, but was made sin
for us, for He bore our sins,(2) that he might destroy them by the Sacrament of
His Passion."
26. These matters, my brethren, I would discuss more fully with him in
your presence; but knowing that you are not ignorant of the faith, he has avoided
a trial before yon, and has chosen some four or five heathen to represent him,
if that is he has chosen any, whom I should like to be present in our company,
not to judge concerning Christ, but to hear the majesty of Christ. They,
however, have already given their decision concerning Auxentius, to whom they gave no
credence as he pleaded before them day by day. What can be more of a
condemnation of him than the fact, that without an adversary he was defeated before his
own judges? So now we also have their opinion against Auxentius.
27. And that he has chosen heathen is rightly to be condemned; for he has
disregarded the Apostle's command, where he says: "Dare any of you, having a
matter against another, go to law before the unjust and not before the saints? Do
ye not know the saints shall judge the world?"(3) And below he says: "Is it
so, that there is not a wise man among you, who can judge between heathen? But
brother goeth to law with brother, and that before the unbelievers."(4) You see,
then, that what he has introduced is against the Apostle's authority. Do you
decide, then, whether we are to follow Auxentius or Paul as our master.
28. But why speak of the Apostle, when the Lord Himself cries through the
prophet: "Hearken unto Me, My people, ye who know judgment, in whose heart is
My law."(5) God says: "Hearken unto Me, My people, ye that know judgment."
Auxentius says: Ye know not judgment. Do you see how he condemns God in you, who
rejects the voice of the heavenly oracle: "Hearken unto Me, My people," says the
Lord. He says not, "Hearken, ye Gentiles," nor does He say, "Hearken, ye Jews."
For they who had been the people of the Lord have now become the people of
error, and they who were the people of error have begun to be the people of God;
for they have believed on Christ. That people then judges in whose heart is the
divine, not the human law, the law not written in ink, but in the spirit of the
living God;(1) not set down on paper, but stamped upon the heart. Who then,
does you a wrong, he who refuses, or he who chooses to be heard by you?
29. Hemmed in on all sides, he betakes himself to the wiles of his
fathers. He wants to stir up ill-will on the Emperor's side, saying that a youth, a
catechumen ignorant of the sacred writings, ought to judge, and to judge in the
consistory. As though last year when I was sent for to go to the palace, when in
the presence of the chief men the matter was discussed before the consistory,
when the Emperor wished to seize the basilica, I was cowed then at the sight of
the royal court, and did not show the firmness a bishop should, or departed
with diminished claims. Do they not remember that the people, when they knew I
had gone to the palace, made such a rush that they could not resist its force;
and all offered themselves to death for the faith of Christ as a military officer
came out with some light troops to disperse the crowd? Was not I asked to calm
the people with a long speech? Did I not pledge my word that no one should
invade the basilica of the church? And though my services were asked for to do an
act of kindness, yet the fact that the people came to the palace was used to
bring ill-will upon me.They wish to bring me to this now again.
30. I recalled the people, and yet I did not escape their ill-will, which
ill-will, however, I think we ought rather to tempt than fear. For why should
we fear for the Name of Christ? Unless perchance I ought to be troubled because
they say: "Ought not the Emperor to have one basilica, to which to go, and
Ambrose wants to have more power than the Emperor, and so refuses to the Emperor
the opportunity of going forth to church?" When they say this, they desire to lay
hold of my words, as did the Jews who tried Christ with cunning words, saying:
"Master, is it lawful to give tribute to Caesar or not?"(2) Is ill-will always
stirred up against the servants of God on Caesar's account, and does impiety
make use of this with a view to starting a slander, so as to shelter itself
under the imperial name? and can they say that they do not share in the sacrilege
of those whose advice they follow?
31. See how much worse than the Jews the Arians are. They asked whether He
thought that the right of tribute should be given to Caesar; these want to
give to Caesar the right of the Church. But as these faithless ones follow their
author, so also let us answer as our Lord and Author has taught us. For Jesus
seeing the wickedness of the Jews said to them: Why tempt ye Me? show Me a penny.
When they had given it, He said: "Whose image and superscription hath it?"(1)
They answered and said: Caesar's. And Jesus says to them: "Render unto Caesar
the things that are Caesar's, and to God the things that are God's."(2) So, too,
I say to these who oppose me: Show me a penny. Jesus sees Caesar's penny and
says: Render unto Caesar the things that are Caesar's, and unto God the things
that are God's. Can they in seizing the basilicas of the church offer Caesar's
penny?
32. But in the church I only know of one Image, that is the Image of the
unseen God, of Which God has said: "Let us make man in Our image and Our
likeness;"(3) that Image of Which it is written, that Christ is the Brightness of His
glory and the Image of His Person.(4) In that Image I perceive the Father, as
the Lord Jesus Himself has said: "He that seeth Me seeth the Father."(5) For
this Image is not separated from the Father, which indeed has taught me the unity
of the Trinity, saying: "I and My Father are One,"(6) and again: "All things
that the Father hath are Mine."(7) Also of the Holy Spirit, saying that the
Spirit is Christ's, and has received of Christ, as it is written: "He shall receive
of Mine, and shall declare it unto you."(8)
33. How, then, did we not answer humbly enough? If he demand tribute, we
do not refuse it. The lands of the Church pay tribute. If the Emperor wants the
lands, he has the power to claim them, none of us will interfere. The
contributions of the people are amply sufficient for the poor. Do not stir up ill-will
in the matter of the lands. Let them take them if it is the Emperor's will. I do
not give them, but I do not refuse them. They ask for gold. I can say: Silver
and gold I do not ask for. But they stir up ill-will because gold is spent. I
am not afraid of such ill-will as this. I have dependents. My dependents are
Christ's poor. I know how to collect this treasure. On that they may even charge
me with this crime, that I have spent money on the poor I and if they make the
charge that I seek for defence at their hands, I do not deny it; nay, I solicit
it. I have my defence, but it consists in the prayers of the poor. The blind
and the lame, the weak and the old, are stronger than hardy warriors. Lastly,
gifts to the poor make God indebted to us, for it is written: "He that giveth to
the poor, lendeth to God."(1) The guards of warriors often do not merit divine
grace.
34. They declare also that the people have been led astray by the strains
of my hymns.(2) I certainly do not deny it. That is a lofty strain, and there
is nothing more powerful than it. For what has more power than the confession of
the Trinity which is daily celebrated by the mouth of the whole people? All
eagerly vie one with the other in confessing the faith, and know how to praise in
verse the Father, Son, and Holy Spirit. So they all have become teachers, who
scarcely could be disciples.
35. What could show greater obedience than that we should follow Christ's
example, "Who, being found in fashion as a man, humbled Himself and became
obedient even unto death?"(3) Accordingly He has freed all through His obedience.
"For as by one man's disobedience many were made sinners, so by the obedience of
One shall many be made righteous."(4) If, then, He was obedient, let them
receive the rule of obedience: to which we cling, saying to those who stir up
ill-will against us on the Emperor's side: We pay to Caesar what is Caesar's, and to
God what is God's. Tribute is due to Caesar, we do not deny it. The Church
belongs to God, therefore it ought not to be assigned to Caesar. For the temple of
God cannot be Caesar's by right.
36. That this is said with respectful feeling for the Emperor, no one can
deny. For what is more full of respect than that the Emperor should be called
the son of the Church. As it is said, it is said without sin, since it is said
with the divine favour. For the Emperor is within the Church, not above it. For
a good emperor seeks the aid of the Church and does not refuse it. As I say
this with all humility, so also I state it with firmness. Some threaten us with
fire, sword, exile; we have learnt as servants of Christ not to fear. To those
who have no fear, nothing is ever a serious cause of dread. Thus too is it
written: "Arrows of infants their blows have become."(1)
37. A sufficient answer, then,seems to have been given to their
suggestion. Now I ask them, what the Saviour asked: "The baptism of John, was it from
heaven or men?"(2) The Jews could not answer Him. If the Jews did not make nothing
of the baptism of John, does Auxentius make nothing of the baptism of Christ?
For that is not a baptism of men, but from heaven, which the angel of great
counsel(3) has brought to us, that we might be justified to God. Wherefore, then,
does Auxentius hold that the faithful ought to be rebaptized, when they have
been baptized in the name of the Trinity, when the Apostle says: "One faith, one
baptism"?(4) And wherefore does he say that he is man's enemy, not Christ's,
seeing that he despises the counsel of God and condemns the baptism which Christ
has granted us to redeem our sins.
LETTER XXII.
St. Ambrose in a letter to his sister gives an account of the finding of the
bodies of SS. Gervasius and Protasius, and of his addresses to the people on
that occasion. Preaching from Psalm xix., he allegorically expounded the "heavens
"to represent the martyrs and apostles, and the "day" he takes to be their
confession. They were humbled by God, and then raised again. He then gives an
account of the state in which their bodies were found, and of their translation to
the basilica. In another address he speaks of the joy of the Catholics and the
malice of the Arians who denied the miracles that were being wrought, as the
Jews used to do, and points out that their faith is quite different from that of
the martyrs, and that since the devils acknowledge the Trinity, and they do not,
they are worse than the very devils themselves.
To the lady, his sister, dearer to him than his eyes and life, Ambrose
Bishop.
1. As I do not wish anything which takes place here in your absence to
escape the knowledge of your holiness, you must know that we have found some
bodies of holy martyrs. For after I had dedicated the basilica,(5) many, as it were,
with one mouth began to address me, and said: Consecrate this as you did the
Roman basilica. And I answered: "Certainly I will if I find any relics of
martyrs." And at once a kind of prophetic ardour seemed to enter my heart.
2. Why should I use many words? God favoured us, for even the clergy were
afraid who were bidden to clear away the earth from the spot before the
chancel screen of SS. Felix and Nabor. I found the fitting signs, and on bringing in
some on whom hands were to be laid,(1) the power of the holy martyrs became so
manifest, that even whilst I was still silent, one(2) was seized and thrown
prostrate at the holy burial-place. We found two men of marvellous stature, such
as those of ancient days. All the bones were perfect, and there was much blood.
During the whole of those two days there was an enormous concourse of people.
Briefly we arranged the whole in order, and as evening was now coming on
transferred them to the basilica of Fausta,(3) where watch was kept during the night,
and some received the laying on of hands. On the following day we translated
the relics to the basilica called Ambrosian. During the translation a blind man
was healed.(4)I addressed the people then as follows:
3. When I considered the immense and unprecedented numbers of you who are
here gathered together, and the gifts of divine grace which have shone forth in
the holy. martyrs, I must confess that I felt myself unequal to this task, and
that I could not express in words what we can scarcely conceive in our minds
or take in with our eyes. But when the course of holy Scripture began to be
read, the Holy Spirit Who spake in the prophets granted me to utter something
worthy of so great a gathering, of your expectations, and of the merits of the holy
martyrs.
4. "The heavens," it is said, "declare the glory of God."(5) When this
Psalm is read, it occurs to one that not so much the material elements as the
heavenly merits seem to offer praise worthy of God. And by the chance of this day's
lessons it is made clear what "heavens" declare the glory of God. Look at the
holy relics at my right hand and at my left, see men of heavenly conversation,
behold the trophies of a heavenly mind. These are the heavens which declare the
glory of God, these are His handiwork which the firmament proclaims. For not
worldly enticements, but the grace of the divine working, raised them to the
firmament of the most sacred Passion, and long before by the testimony of their
character and virtues bore witness of them, that they continued steadfast against
the dangers of this world.
5. Paul was a heaven, when he said: "Our conversation is in heaven."(1)
James and John were heavens, and then were called" sons of thunder";(2) and John,
being as it were a heaven, saw the Word with God.(3) The Lord Jesus Himself
was a heaven of perpetual light, when He was declaring the glory of God, that
glory which no man had seen before. And therefore He said: "No man hath seen God
at any time, except the only-begotten Son, Who is in the bosom of the Father, He
hath declared Him."(4) If you seek for the handiwork of God, listen to Job
when he says: "The Spirit of God Who hath made me."(5) And so strengthened against
the temptations of the devil, he kept his footsteps constantly without
offence. But let us go on to what follows.
6. "Day," it is said, "unto day uttereth speech."(6) Behold the true days,
where no darkness of night intervenes. Behold the days full of life and
eternal brightness, which uttered the word of God, not in speech which passes away,
but in their inmost heart, by constancy in confession, and perseverance in their
witness.
7. Another Psalm which was read says: "Who is like unto the Lord our God,
Who dwelleth on high, and regardeth lowly things in heaven and in the
earth?"(7) The Lord regarded indeed lowly things when He revealed to His Church the
relics of the holy martyrs lying hidden under the unnoted turf, whose souls were in
heaven, their bodies in the earth: "raising the poor out of the dust, and
lifting the needy from the mire,"(8) an d you see how He hath "set them with the
princes of His people."(9) Whom are we to esteem as the princes of the people but
the holy martyrs? amongst whose number Protasius and Gervasius long unknown
are now enrolled, who have caused the Church of Milan, barren of martyrs
hitherto, now as the mother of many children, to rejoice in the distinctions and
instances of her own sufferings.
8. Nor let this seem at variance with the true faith: "Day unto day
uttereth the word;" soul unto soul, life unto life, resurrection unto resurrection;
"and night unto night showeth knowledge;"(1) that is, flesh unto flesh, they,
that is, whose passion has shown to all the true knowledge of the faith. Good are
these nights, bright nights, not without stars: "For as star differeth from
star in brightness, so too is the resurrection of the dead."(2)
9. For not without reason do many call this the resurrection of the
martyrs. I do not say whether they have risen for themselves, for us certainly the
martyrs have risen. You know--nay, you have yourselves seen--that many are
cleansed from evil spirits, that very many also, having touched with their hands the
robe of the saints, are freed from those ailments which oppressed them; you see
that the miracles of old time are renewed, when through the coming of the Lord
Jesus grace was more largely shed forth upon the earth, and that many bodies
are healed as it were by the shadow of the holy bodies. How many napkins are
passed about! how many garments, laid upon the holy relics and endowed with
healing power, are claimed! All are glad to touch even the outside thread, and
whosoever touches will be made whole.
10. Thanks be to Thee, Lord Jesus, that at this time Thou hast stirred up
for us the spirits of the holy martyrs, when Thy Church needs greater
protection.(3) Let all know what sort of champions I desire, who are able to defend, but
desire not to attack. These have I gained for you, O holy people, such as may
help all and injure none. Such defenders do I desire, such are the soldiers I
have, that is, not soldiers of this world, but soldiers of Christ. I fear no
ill-will on account of them, the more powerful their patronage is the greater
safety is there in it. And I wish for their protection for those very persons who
grudge them to me. Let them come, then, and see my attendants. I do not deny
that I am surrounded by such arms: "Some trust in chariots, and some in horses,
but we will boast in the Name of the Lord our God."(4)
11. The course of divine Scripture relates that Elisha, when surrounded by
the army of the Syrians, told his servant, who was afraid, not to fear; "for,"
said he, "they that be for us are more than those against us;"(1) and in order
to prove this, he prayed that the eyes of Gehazi might be opened, and when
they were opened, he saw that numberless hosts of angels were present. And we,
though we cannot see them, yet feel their presence. Our eyes were shut, so long as
the bodies of the saints lay hidden. The Lord opened our eyes, and we saw the
aids wherewith we have been often protected. We used not to see them, but yet
we had them. And so, as though the Lord had said to us when trembling, "See what
great martyrs I have given you," so we with opened eyes behold the glory of
the Lord, which is passed in the passion of the martyrs, and present in their
working. We have escaped, brethren, no slight lead of shame; we had patrons and
knew it not. We have found this one thing, in which we seem to excel those who
have gone before us. That knowledge of the martyrs, which they lost, we have
regained.
12. The glorious relics are taken out of an ignoble burying-place, the
trophies are displayed under heaven. The tomb is wet with blood. The marks of the
bloody triumph are present, the relics are found undisturbed in their order,
the head separated from the body. Old men now repeat that they once heard the
names of these martyrs and read their titles. The city which had carried off the
martyrs of other places had lost her own. Though this be the gift of God, yet I
cannot deny the favour which the Lord Jesus has granted to the time of my
priesthood, and since I myself am not worthy to be a martyr, I have obtained these
matryrs for you.
13. Let these triumphant victims be brought to the place where Christ is
the victim. But He upon the altar, Who suffered for all; they beneath the altar,
who were redeemed by His Passion. I had destined this place for myself, for it
is fitting that the priest should rest there where he has been wont to offer,
but I yield the right hand portion to the sacred victims; that place was due to
the martyrs. Let us, then, deposit the sacred relics, and lay them up m a
worthy resting-place, and let us celebrate the whole day with faithful devotion.
14. The people called out and demanded that the deposition of the martyrs
should be postponed until the Lord's day, but at length it was agreed that it
should take place the following day. On the following day again I preached to
the people on this sort.
15. Yesterday I handled the verse, "Day unto day uttereth speech,"(1) as
my ability enabled me; to-day holy Scripture seems to me not only to have
prophesied in former times, but even at the present. For when I behold your holy
celebration continued day and night, the oracles of the prophet's song have
declared that these days, yesterday and to-day, are the days of which it is most
opportunely said: "Day unto day uttereth speech;" and these the nights of which it
is most fittingly said that "Night unto night showeth knowledge." For what else
but the Word of God have you during these two days uttered with inmost
affection, and have proved yourselves to have the knowledge of the faith.
16. And they who usually do so have a grudge against this solemnity of
yours; and since because of their envious disposition they cannot endure this
solemnity, they hate the cause of it, and go so far in their madness as to deny the
merits of the martyrs, whose deeds even the evil spirits confess. But this is
not to be wondered at since such is the faithlessness of unbelievers that the
confession of the devil is often more easy to endure. For the devil said:
"Jesus, Son of the living God, why art Thou come to torment us before the time?"(2)
And the Jews hearing this, even themselves denied Him to be the Son of God. And
at this time you have heard the devils crying out, and confessing to the martys
that they cannot bear their sufferings, and saying, "Why are ye come to
torment us so severely?" And the Arians say: "These are not martys, and they cannot
torment the devil, nor deliver any one, while the torments of the devils are
proved by their own words, and the benefits of the martyrs are declared by the
restoring of the healed, and the proof of those that are loosed.
17. They deny that the blind man received sight, but he denies not that he
is healed. He says: I who could not see now see. He says: I ceased to be
blind, and proves it by the fact. They deny the benefit, who are unable to deny the
fact.(3) The man is known: so long as he was well he was employed in the public
service; his name is Severus, a butcher by trade. He had given up his
occupation when this hindrance betel him. He calls for evidence those persons by whose
kindness he was supported; he adduces those as able to affirm the truth of his
visitation whom he had as witnesses of his blindness. He declares that when he
touched the hem of the robe of the martyrs, wherewith the sacred relics were
covered, his sight was restored.
18. Is not this like that which we read in the Gospel? For we praise the
power of the same Author in each case, nor does it be a work or a gift, since He
confers a gift in His works, and works in His gift. For that which He gave to
others to be done, this His Name effects in the work of others. So we read in
the Gospel, that the Jews, when they saw the gift of healing in the blind man,
called for the testimony of his parents, and asked: "How doth your son see?"
when he said: "Whereas I was blind, now I see."(1) And in this case the man says,
"I was blind and now I see." Ask others if you do not believe me; ask strangers
if you think his parents are in collusion with me. The obstinacy of these men
is more hateful than that of the Jews, for the latter, when they doubted, at
least asked his parents; the others enquire in secret and deny in public,
incredulous not as to the work, but as to its Author.
19. But I ask what it is that they do not believe; is it whether any one
can be aided by the martyrs? This is the same thing as not to believe Christ,
for He Himself said: "Ye shall do greater things than these."(2) How? By those
martyrs whose merits have been long efficacious, whose bodies were long since
found? Here I ask, do they bear a grudge against me, or against the holy martyrs?
If against me, are any miracles wrought by me? by my means or in my name? Why,
then, grudge me what is not mine? If it be against the martyrs (for if they
bear no grudge against me, it can only be against them), they show that the
martyrs were of another faith than that which they believe. For otherwise they would
not have any feeling against their works, did they not judge that they have not
the faith which was in them, that faith established by the tradition of our
forefathers, which the devils themselves cannot deny, but the Arians do.
21. We have to-day heard those on whom hands were laid say, that no one
can be saved unless he believe in the Father, the Son, and the Holy Spirit; that
he is dead and buried who denies the Holy Spirit, and believes not the almighty
power of the Trinity. The devil confesses this, but the Arians refuse to do
so. The devil says: Let him who denies the Godhead of the Holy Spirit be so
tormented as himself was tormented by the martyrs.
22. I do not accept the devil's testimony but his confession. The devil
spoke unwillingly, being compelled and tormented. That which wickedness
suppresses, torture extracts. The devil yields to blows, and the Arians have not yet
learned to yield. How great have been their sufferings, and yet. like Pharaoh,
they are hardened by their calamities! The devil said, as we find it written: "I
know Thee Who Thou art, Thou art the Son of the living God."(1) And the Jews
said: "We know not whence He is."(2) The evil spirits said to-day, yesterday, and
during the night, We know that ye are martyrs. And the Arians say, We know not,
we will not understand, we will not believe. The evil spirits say to the
martyrs, Ye are come to destroy us. The Arians say, The torments of the devils are
not real but fictitious and made-up tales. I have heard of many things being
made up, but no one has ever been able to feign that he was an evil spirit. What
is the meaning of the torment we see in those on whom hands are laid? What room
is there here for fraud? what suspicion of pretence?
23. But I will not make use of the voice of evil spirits in support of the
martyrs. Their holy sufferings are proved by the benefits they confer. These
have persons to judge of them, namely, those who are cleansed, and witnesses,
namely, those who are set free. That voice is better than that of devils, which
the soundness of those utters who came infirm; better is the voice which blood
sends forth, for blood has a loud voice reaching from earth to heaven. You have
read how God said: "Thy brother's blood crieth unto Me."(3) This blood cries by
its colour, the blood cries by the voice of its effects, the blood cries by
the triumph of its passion. We have acceded to your request, and have postponed
till to-day the deposition of the relics which was to have taken place yesterday.
LETTER XL.
St. Ambrose begs Theodosius to listen to him, as he cannot be silent without
great risk to both. He points out that Theodosius though God-fearing may be led
astray, and points out that his decision respecting the restoration of the
Jewish synagogue is full of peril, exposing the bishop to the danger of either
acting against the truth or of death. The case of Julian is referred to, and the
reasons given for the imperial rescript are met, especially by the plea that the
Jews had burnt many churches. St. Ambrose touches on the temple of the
Valentinians, whom he declares to be worse than heathen, and points out what a door
would be opened to the calumnies of the Jews and a triumph over Christ Himself.
The Emperor is lastly warned by the example of Maximus not to take the part of
Jews or heretics, and is urged to clemency.
Ambrose, Bishop, to the most clement prince, and blessed Emperor,
Theodosius the Augustus.
1. I am continually harassed by almost incessant cares, most blessed
Emperor, but I have never been in such anxiety as at present, since I see that I
must take heed that there be nothing which may be ascribed to me savouring even of
sacrilege. And so I entreat you to listen with patience to what I say. For, if
I am unworthy to be heard by you, I am unworthy to offer for you, who have
been entrusted by you with your vows and prayers. Will you not yourself hear him
whom you wish to be heard for you? Will you not hear him pleading his own cause
whom you have heard for others? And do you not fear for your own decision, lest
by thinking him unworthy to be heard by you, you make him unworthy to be heard
for you?
2. But it is neither the part of an emperor to refuse liberty of speech,
nor of a priest not to say what he thinks. For there is nothing in you emperors
so popular and so estimable as to appreciate freedom in those even who are in
subjection to you by military obedience. For this is the difference between good
and bad princes, that the good love liberty, the bad slavery. And there is
nothing in a priest so full of peril as regards God, or so base in the opinion of
men, as not freely to declare what he thinks. For it is written: "I spoke of
Thy testimonies before kings, and was not ashamed; "(1) and in another place:
"Son of man, I have set Thee a watchman unto the house of Israel, in order," it is
said, "that if the righteous doth turn from his righteousness, and commit
iniquity, because thou hast not given him warning," that is, hast not told him what
to guard against, "the memory of his righteousness shall not be retained, and
I will require his blood at thine hand. But if thou warn the righteous that he
sin not, and he doth not sin, the righteous shall surely live because thou hast
warned him, and thou shalt deliver thy soul." (2)
3. I had rather then, O Emperor, have fellowship with you in good than in
evil, and therefore the silence of the priest ought to displease your Clemency,
and his freedom to please you. For you are involved in the risk of my silence,
but are aided by the benefit of my freedom. I am not, then, officiously
intruding in things where I ought not, nor interfering in the affairs of others. I am
obeying the commands of God. And I do this first of all out of love for you,
good-will toward you, and desire of preserving your well-doing. If I am not
believed in this, or am forbidden to act on this feeling, I speak in very truth for
fear of offending God. For if my peril would set you free, I would patiently
offer myself for you, though not willingly, for I had rather that without my
peril you might be acceptable to God and glorious. But if the guilt of silence and
dissimulation on my part would both weigh me down and not set you free, I had
rather that you should think me too importunate, than useless and base. Since
it is written, as the holy Apostle Paul says, whose teaching you cannot
controvert: "Be instant, in season, out of season, reprove, entreat, rebuke with all
patience and doctrine."(1)
4. We, then, also have One Whom it is even more perilous to displease,
especially since even emperors are not displeased when every one discharges his
own office, and you patiently listen to every one making suggestions in his own
sphere, nay, you rebuke him if he act not according to the order of his service.
Can this, then, seem to you offensive in priests, which you willingly accept
from those who serve you; since we speak not what we wish, but what we are
bidden? For you know the passage: "When ye shall stand before kings and rulers, take
no thought what ye shall speak, for it shall be given you in that hour what ye
shall speak; for it is not ye that speak, but the Spirit of your Father Who
speaketh in you."(2) And if I were speaking in state causes, although justice
must be observed even in them, I should not feel such dread if I were not listened
to, but in the cause of God whom will you listen to, if not to the priest, at
whose greater peril sin is committed? Who will dare to tell you the truth if
the priest dare not?
5. I know that you are Godfearing, merciful, gentle, and calm, having the
faith and fear of God at heart, but often some things escape our notice. "Some
have a zeal of God, but not according to knowledge."(3) And I think that we
ought to take care lest this also come upon faithful souls. I know your piety
towards God, your lenity towards men, I myself am bound by the benefits of your
favour. And therefore I fear the more, I am the more anxious; lest even you
condemn me hereafter by your own judgment, because through my want of openness or
my flattery you should not have avoided some fault. If I saw that you sinned
against me, I ought not to keep silence, for it is written: "If thy brother sin
against thee, rebuke him at first, then chide him sharply before two or three
witnesses. If he will not hear thee, tell the Church."(4) Shall I, then, keep
silence in the cause of God?Let us, then, consider what I have to fear.
6. A report was made by the military Count of the East that a synagogue
had been burnt, and that this was done at the instigation of the Bishop. You gave
command that the others should be punished, and the synagogue be rebuilt by
the Bishop himself. I do not urge that the Bishop's account ought to have been
waited for, for priests are the calmers of disturbances, and anxious for peace,
except when even they are moved by some offence against God, or insult to the
Church. Let us suppose that that Bishop was too eager in the matter of burning
the synagogue, and too timid at the judgment-seat, are not you afraid, O Emperor,
lest he comply with your sentence, lest he fail in his faith?
7. Are you not also afraid, lest, which will happen, he oppose your Count
with a refusal? He will then be obliged to make him either an apostate(1) or a
martyr, either of these alien to the times, either of them equivalent to
persecution, if he be compelled either to apostatize or to undergo martyrdom. You see
in what direction the issue of the matter inclines. If you think the Bishop
firm, guard against making a martyr of a firm man; if you think him vacillating,
avoid causing the fall of one who is frail. For he has a heavy responsibility
who has caused the weak to fall.
8. Having, then, thus stated the two sides of the matter, suppose that the
said Bishop says that he himself kindled the fire,(2) collected the crowd,
gathered the people together, in order not to lose an opportunity of martyrdom,
and instead of the weak to put forward a stronger athlete. O happy falsehood,
whereby one gains for others acquittal, for himself grace! This it is, O Emperor,
which I, too, have requested, that you would rather take vengence on me, and if
you consider this a crime, would attribute it to me. Why order judgment
against one who is absent? You have the guilty man present, you hear his confession.
I declare that I set fire to the synagogue, or at least that I ordered those
who did it, that there might not be a place where Christ was denied. If it be
objected to me that I did not set the synagogue on fire here, I answer, it began
to be burnt by the judgment of God, and my work came to an end. And if the very
truth be asked, I was the more slack because I did not expect that it would be
punished. Why should I do that which as it was unavenged would also be without
reward? These words hurt modesty but recall grace, lest that be done whereby an
offence against God most High may be committed.
9. But let it be granted that no one will cite the Bishop to the
performance of this task, for I have asked this of your Clemency, and although I have
not yet read that this edict is revoked, let us notwithstanding assume that it is
revoked. What if others more timid offer that the synagogue be restored at
their cost; or that the Count, having found this previously determined, himself
orders it to be rebuilt out of the funds of Christians? You, O Emperor, will have
an apostate Count, and to him will you entrust the victorious standards? Will
you entrust the labarum, consecrated as it is by the Name of Christ, to one who
restores the synagogue which knows not Christ? Order the labarum to be carried
into the synagogue, and let us see if they do not resist.
10. Shall, then, a place be made for the unbelief of the Jews out of the
spoils of the Church, and shall the patrimony, which by the favour of Christ has
been gained for Christians, be transferred to the treasuries of unbelievers?
We read that Of old temples were built for idols of the plunder taken from
Cimbri, and the spoils of other enemies. Shall the Jews write this inscription on
the front of their synagogue: "The temple of impiety, erected from the plunder of
Christians"?
11. But, perhaps, the cause of discipline moves you, O Emperor. Which,
then, is of greater importance, the show of discipline or the cause of religion?
It is needful that judgment should yield to religion.
12. Have you not heard, O Emperor, how, when Julian had commanded that the
temple of Jerusalem should be restored, those who were clearing the rubbish
were consumed by fire?(1) Will you not beware lest this happen now again? For you
ought not to have commanded what Julian commanded.
13. But what is your motive? Is it because a public building of whatever
kind has been burnt, or because it was a synagogue? If you are moved by the
burning of a building of no importance (for what could there be in so mean a
town?), do you not remember, O Emperor, how many prefects' houses have been burnt at
Rome, and no one inflicted punishment for it? And, in truth, if any emperor had
desired to punish the deed sharply, he would have injured the cause of him who
had suffered so great a loss. Which, then, is more fitting, that a fire in
some part of the buildings of Callinicum, or of the city of Rome, should be
punished, if indeed it were right at all? At Constantinople lately, the house of the
bishop was burnt and your Clemency's son interceded with his father, praying
that you would not avenge the insult offered to him, that is, to the son of the
emperor, and the burning of the episcopal house. Do you not consider, O Emperor,
that if you were to order this deed to be punished, he would again intervene
against the punishment? That favour was, however, fittingly obtained by the son
from the father, for it was worthy of him first to forgive the injury done to
himself. That was a good division in the distribution of favour, that the son
should be entreated for his own loss, the father for that of the son. Here there
is nothing for you to keep back for your son. Take heed, then, lest you
derogate aught from God.
14. There is, then, no adequate cause for such a commotion, that the
people should be so severely punished for the burning of a building, and much less
since it is the burning of a synagogue, a home of unbelief, a house of impiety,
a receptacle of folly, which God Himself has condemned. For thus we read, where
the Lord our God speaks by the mouth of the prophet Jeremiah: "And I will do
to this house, which is called by My Name, wherein ye trust, and to the place
which I gave to you and to your fathers, as I have done to Shiloh, and I will
cast you forth from My sight, as I cast forth your brethren, the whole seed of
Ephraim. And do not thou pray for that people, and do not thou ask mercy for them,
and do not come near Me on their behalf, for I will not hear thee. Or seest
thou not what they do in the cities of Judah?"(1) God forbids intercession to be
made for those.
15. And certainly, if I were pleading according to the law of nations, I
could tell how many of the Church's basilicas the Jews burnt in the time of the
Emperor Julian: two at Damascus, one of which is scarcely now repaired, and
this at the cost of the Church, not of the Synagogue; the other basilica still is
a rough mass of shapeless ruins. Basilicas were burnt at Gaza, Ascalon,
Berytus, and in almost every place in those parts, and no one demanded punishment. And
at Alexandria a basilica was burnt by heathen and Jews, which surpassed all
the rest. The Church was not avenged, shall the Synagogue be so?
16. Shall, then, the burning of the temple of the Valentinians be also
avenged? But what is but a temple in which is a gathering of heathen? Although the
heathen invoke twelve gods, the Valentinians worship thirty-two AEons whom
they call gods. And I have found out concerning these also that it is reported
and ordered that some monks should be punished, who, when the Valentinians were
stopping the road on which, according to custom and ancient use, they were
singing psalms as they went to celebrate the festival of the Maccabees, enraged by
their insolence, burnt their hurriedly-built temple in some country village.
17. How many have to offer themselves to such a choice, when they remember
that in the time of Julian, he who threw down an altar, and disturbed a
sacrifice, was condemned by the judge and suffered martyrdom? And so the judge who
heard him was never esteemed other than a prosecutor, for no one thought him
worthy of being associated with, or of a kiss. And if he were not now dead, I
should fear, O Emperor, that you would take vengeance on him, although he escaped
not the vengeance of heaven, outliving his own heir.
18. But it is related that the judge was ordered to take cognizance of the
matter, and that it was written that he ought not to have reported the deed,
but to have punished it, and that the money chests which had been taken away
should be demanded. I will omit other matters. The buildings of our churches were
burnt by the Jews, and nothing was restored, nothing was asked back, nothing
demanded. But what could the Synagogue have possessed in a far distant town, when
the whole of what there is there is not much; there is nothing of value, and
no abundance? And what then could the scheming Jews lose by the fire? These are
artifices of the Jews who wish to calumniate us, that because of their
complaints, an extraordinary military inquiry may be ordered, and a soldier sent, who
will, perhaps, say what one said once here, O Emperor, before your accession:
"How will Christ be able to help us who fight for the Jews against Christ, who
are sent to avenge the Jews? They have destroyed their own armies, and wish to
destroy ours."
19. Further, into what calumnies will they not break out, who by false
witness calumniated even Christ? Into what calumnies will not men break out who
are liars, even in things belonging to God? Whom will they not say to have been
the instigators of that sedition? Whom will they not assail, even of those whom
they recognize not, that may gaze upon the numberless ranks of Christians in
chains, that they may see the necks of the faithful people bowed in captivity,
that the servants of God may be concealed in darkness, may be beheaded, given
over to the fire, delivered to the mines, that their sufferings may not quickly
pass away?
20. Will you give this triumph over the Church of God to the Jews? this
trophy over Christ's people, this exultation, O Emperor, to the unbelievers? this
rejoicing to the Synagogue, this sorrow to the Church? The people of the Jews
will set this solemnity amongst their feast-days, and will doubtless number it
amongst those on which they triumphed either over the Amorites, or the
Canaanites, or were delivered from the hand of Pharaoh, King of Egypt, or of
Nebuchodonosor, King of Babylon. They will add this solemnity, in memory of their having
triumphed over the people of Christ.
21. And whereas they deny that they themselves are bound by the Roman
laws, and repute those laws as criminal, yet now they think that they ought to be
avenged, as it were, by the Roman laws. Where were those laws when they
themselves set fire to the roofs of the sacred basilicas? If Julian did not avenge the
Church because he was an apostate, will you, O Emperor, avenge the injury done
to the Synagogue, because you are a Christian?
22. And what will Christ say to you afterwards? Do you not remember what
He said by the prophet Nathan to holy David?(1) "I have chosen thee the youngest
of thy brethren, and from a private man have made thee emperor. I have placed
of the fruit of thy seed on the imperial throne. I have made barbarous nations
subject unto thee, I have given thee peace, I have delivered thine enemy
captive into thy power. Thou hadst no corn for provision for thine army, I opened to
thee the gates, I opened to thee their stores by the hand of the enemies
themselves. Thy enemies gave to thee their provisions which they had prepared for
themselves. I troubled the counsels of thy enemy, so that he made himself bare. I
so lettered the usurper of the empire himself and bound his mind, that whilst
he still had means of escape, yet with all belonging to him, as though for fear
lest any should escape thee, he shut himself in. His officer and forces on the
other element,(1) whom before I had scattered, that they might not join to
fight against thee, I brought together again to complete thy victory. Thy army,
gathered together from many unsubdued nations, I bade keep faith, tranquillity,
and concord as if of one nation. When there was the greatest danger lest the
perfidious designs of the barbarians should penetrate the Alps, I conferred victory
on thee within the very wall of the Alps, that thou mightest conquer without
loss. Thus, then, I caused thee to triumph over thy enemy, and thou givest My
enemies a triumph over My people."
23. Is it not on this account that Maximus was forsaken, who, before the
days of the expedition, hearing that a synagogue had been burnt in Rome, had
sent an edict to Rome, as if he were the upholder of public order? Wherefore the
Christian people said, No good is in store for him. That king has become a Jew,
we have heard of him as a defender of order, and Christ, Who died for sinners,
soon tested him. If this was said of words, what will be said of punishment?
And then at once he was overcome by the Franks and the Saxons, in Sicily, at
Siscia, at Petavio, in a word everywhere. What has the believer in common with the
unbeliever? The instances of his unbelief ought to be done away with together
with the unbeliever himself. That which injured him, that wherein he who was
conquered offended, the conqueror ought not to follow but to condemn.
24. I have, then, recounted these things not as to one who is ungrateful,
but have enumerated them as rightly bestowed, in order that, warned by them,
you, to whom more has been given, may love more. When Simon answered in these
words the Lord Jesus said: "Thou hast judged rightly."(2) And straightway turning
to the woman who anointed His feet with ointment, setting forth a type of the
Church, He said to Simon: "Wherefore I say unto thee, her sins which are many
are forgiven, since she loved much. But he to whom less is forgiven loveth
less."(3) This is the woman who entered into the house of the Pharisee, and cast off
the Jew, but gained Christ. For the Church shut out the Synagogue, why is it
now again attempted that in the servant of Christ the Synagogue should exclude
the Church from the bosom of faith, from the house of Christ?
25. I have brought these matters together in this address, O Emperor, out
of love and zeal for you. For I owe it to your kindnesses (whereby, at my
request, you have liberated many from exile, from prison, from the extreme penalty
of death) that I should not fear even offending your feelings for the sake of
your own salvation (no one has greater confidence than he who loves from his
heart, certainly no one ought to injure him who takes thought for him); that I may
not lose in one moment that favour granted to every priest and received by me
for so many years; and yet it is not the loss of favour which I deprecate but
the peril to salvation.
26. And yet how great a thing it is, O Emperor, that you should not think
it necessary to enquire or to punish in regard to a matter as to which up to
this day no one has enquired, no one has ever inflicted punishment. It is a
serious matter to endanger your salvation for the Jews. When Gideon(1) had slain the
sacred calf, the heathen said, The gods will themselves avenge the injury done
to them. Who is to avenge the Synagogue? Christ, Whom they slew, Whom they
denied? Will God the Father avenge those who do not receive the Father, since they
have not received the Son? Who is to avenge the heresy of the Valentinians?
How can your piety avenge them, seeing it has commanded them to be excluded, and
denied them permission to meet together? If I set before you Josiah as a king
approved of God, will you condemn that in them which was approved in him?(2)
27. But at any rate if too little confidence is placed in me, command the
presence of those bishops whom you think fit, let it be discussed, O Emperor,
what ought to be done without injury to the faith, If you consult your officers
concerning pecuniary causes, how much more just is it that you should consult
the priests of God in the cause of religion.
28. Let your Clemency consider from how many plotters, how many spies the
Church suffers. If they come upon a slight crack, they plant a dart in it. I
speak after the manner of men, but God is feared more than men, Who is rightly
set before even emperors. If any one thinks it right that deference should be
paid to a friend, a parent, or a neighbour, I am right in judging that deference
should be paid to God, and that He should be preferred to all. Consult, O
Emperor, your own advantage, or suffer me to consult mine.
29. What shall I answer hereafter, if it be discovered that, by authority
given from this place, Christians have been slain by the sword, or by clubs, or
thongs knotted with lead? How shall I explain such a fact? How shall I excuse
it to those bishops, who now mourn bitterly because some, who have discharged
the office of the priesthood for thirty and many more years, or other ministers
of the Church, are withdrawn from their sacred office, and set to discharge
municipal duties?(1) For if they who war for you serve for a stated time of
service, how much more ought you to consider those who war for God. How, I say, shall
I excuse this to the bishops, who make complaint concerning the clergy, and
write that the Churches are wasted by a serious attack upon them?
30. I was desirous that this should come to the knowledge of your
Clemency. You will, when it pleases you, vouchsafe to consider and give order according
to your will, but exclude and cast out that which troubles me, and troubles me
rightly. You do yourself whatever you order to be done, even if he, your
officer, do not do it. I much prefer that you should be merciful, than that he
should not do what he has been ordered.
31. You have those(2) for whom you ought yet to invite and to merit the
mercy of the Lord in regard to the Roman Empire; you have those for whom you hope
even more than for yourself; let the grace of God for them, let their
salvation appeal to you in these words of mine. I fear that you may commit your cause
to the judgment of others. Everything is still unprejudiced before you. On this
point I pledge myself to our God for you, do not fear your oath.(3) Is it
possible that that should displease God which is amended for His honour? You need
not alter anything in that letter, whether it be sent or is not yet sent. Order
another to be written, which shall be full of faith, full of piety. For you it
is possible to change for the better, for me it is not possible to hide the
truth.
32. You forgave the Antiochians the insult offered to you;(4) you have
recalled the daughters of your enemy, and given them to be brought up by a
relative; you sent sums of money to the mother of your enemy from your own treasury.
This so great piety, this so great faith towards God, will be darkened by this
deed. Do not you, then, I entreat, who spared enemies in arms, and preserved
your adversaries, think that Christians ought to be punished with such eagerness.
33. And now, O Emperor, I beg you not to disdain to hear me who am in fear
both for yourself and for myself, for it is the voice of a Saint which says:
"Wherefore was I made to see the misery of my people?"(1) that I should commit
an offence against God. I, indeed, have done what could be done consistently
with honour to you, that you might rather listen to me in the palace, lest, if it
were necessary, you should listen to me in the Church.
LETTER XLI.
St. Ambrose in this letter to his sister continues the account of the matters
contained in his letter to Theodosius, and of a sermon which he subsequently
delivered before the Emperor, with the result that the Emperor, when St. Ambrose
refused to offer the Sacrifice before receiving a promise that the
objectionable order should be revoked, yielded.
THE BROTHER TO HIS SISTER.
1. You were good enough to write me word that your holiness was still
anxious, because I had written that I was so, so that I am surprised that you did
not receive my letter in which I wrote word that satisfaction had been granted
me. For when it was reported that a synagogue of the Jews and a conventicle of
the Valentinians had been burnt by Christians at the instigation of the bishop,
an order was made while I was at Aquileia, that the synagogue should be
rebuilt, and the monks punished who had burnt the Valentinian building. Then since I
gained little by frequent endeavours, I wrote and sent a letter to the Emperor,
and when he went to church I delivered this discourse.
2. In the book of the prophet it is written: "Take to thyself the rod of
an almond tree."(2) We ought to consider why the Lord said this to the prophet,
for it was not written without a purpose, since in the Pentateuch too we read
that the almond rod of Aaron the priest, after being long laid up, blossomed.
For the Lord seems to signify by the rod that the prophetic or priestly authority
ought to be straightforward, and to advise not so much what is pleasant as
what is expedient.
3. And so the prophet is bidden to take an almond rod, because the fruit
of this tree is bitter in its rind, hard in its shell, and inside it is
pleasant, that after its likeness the prophet should set forth things bitter and hard,
and should not fear to proclaim harsh things. Likewise also the priest; for his
teaching, though for a time it may seem bitter to some, and like Aaron's rod
be long laid up in the ears of dissemblers, yet after a time, when it is thought
to have dried up, it blossoms.
4. Wherefore also the Apostle says: "What will ye, shall I come to you
with a rod, or in love and in the spirit of gentleness?"(1) First he made mention
of the rod, and like the almond rod struck those who were wandering, that he
might afterwards comfort them in the spirit of meekness. And so meekness restored
him whom the rod had deprived of the heavenly sacraments. And to his disciple
he gave similar injunctions, saying: "Reprove, beseech, rebuke.''(2) Two of
these are hard, one is gentle, but they are hard only that they may soften; for as
to suffering from excess of gall, bitter food or drink seems sweet, and on the
other hand sweet food is bitter, so where the mind is wounded it grows worse
under the influence of pleasurable flattery, and again is made sound by the
bitterness of correction.
5. Let thus much be gathered from the passage of the prophet, and let us
now consider what the lesson from the Gospel contains: "One of the Pharisees
invited the Lord Jesus to eat with him, and He entered inte the Pharisee's house
and sat down. And behold a woman, who was a sinner in the city, when she knew
that Jesus sat at meat in the Pharisee's house, brought an alabaster box of
ointment, and standing behind at His feet, began to wash His feet with her tears."
And then he read as far as this place: "Thy faith hath saved thee, go in
peace."(3) How simple, I went on to say, is this Gospel lesson in words, how deep in
its counsels! And so because the words are those of the "Great Counsellor,"(4)
let us consider their depth.
6. Our Lord Jusus Christ judged that men could more readily be bound and
led on to do the things that are right by kindness than by fear, and that love
avails more than dread for correction. And so, when He came, being born of a
Virgin, He sent forth His grace, that sin might be forgiven in baptism in order to
make us more grateful to Himself. Then if we repay Him by services befitting
men who are grateful, He has declared in this woman that there will be a reward
for this grace itself to all men. For if He had forgiven only our original
debt, He would have seemed more cautious than merciful, and more careful for our
correction than magnificent in His rewards. It is only the cunning of a narrow
mind that tries to entice, but it is fitting for God that those whom He has
invited by grace He should lead on by increase of that grace. And so He first
bestows on us a gift by baptism, and afterwards gives more abundantly to those who
serve Him faithfully. So, then, the benefits of Christ are both incentives and
rewards of virtue.
7. And let no one be startled at the word "creditor."(1) We were before
under a hard creditor, who was not to be satisfied and paid to the full but by
the death of the debtor. The Lord Jesus came, He saw us bound by a heavy debt. No
one could pay his debt with the patrimony of his innocence. I could have
nothing of my own wherewith to free myself. He gave to me a new kind of acquittance,
changing my creditor because I had nothing wherewith to pay my debt. But it
was sin, not nature, which had made us debtors, for we had contracted heavy debts
by our sins, that we who had been free should be bound, for he is a debtor who
received any of his creditor's money. Now sin is of the devil; that wicked one
has, as it were, these riches in his possession. For as the riches of Christ
are virtues, so crimes are the wealth of the devil. He had reduced the human
race to perpetual captivity by the heavy debt of inherited liability, which our
debt-laden ancestor had transmitted to his posterity by inheritance. The Lord
Jesus came, He offered His death for the death of all, He poured out His Blood for
the blood of all.
8. So, then, we have changed our creditor, not escaped wholly, or rather
we have escaped, for the debt remains but the interest is cancelled, for the
Lord Jesus said, "To those who are in bonds, Come out, and to those who are in
prison, Go forth;"(2) so your sins are forgiven. All, then, are forgiven, nor is
there any one whom He has not loosed. For thus it is written, that He has
forgiven "all trangressions, doing away the handwriting of the ordinance that was
against us."(1) Why, then, do we hold the bonds of others, and desire to exact the
debts of others, while we enjoy our own remission? He who forgave all,
required of all that what every one remembers to have been forgiven to himself, he
also should forgive others.
9. Take care that you do not begin to be in a worse case as creditor than
as debtor, like the man in the Gospel,(2) to whom his lord forgave all his
debt, and who afterwards began to exact from his fellow-servant that which he
himself had not paid, for which reason his master being angry, exacted from him,
with the bitterest reproaches, that which he had before forgiven him. Let us,
therefore, take heed lest this happen to us, that by not forgiving that which is
due to ourselves, we should incur the payment of what has been forgiven us, for
thus is it written in the words of the Lord Jesus: "So shall My Father, Which is
in heaven, do also unto you, if ye from your hearts forgive not every one his
brother."(3) Let us, then, forgive few things to whom many have been forgiven,
and understand that the more we forgive the more acceptable shall we be to God,
for we are the more well pleasing to God, the more we have been forgiven.
10. And, finally, the Pharisee, when the Lord asked him, "which of them
loved him most,"(4) answered, "I suppose that he to whom he forgave most." And
the Lord replied. "Thou hast judged rightly. "(5) The judgment of the Pharisee is
praised, but his affection is blamed. He judges well concerning others, but
does not himself believe that which he thinks well of in the case of others. You
hear a Jew praising the discipline of the Church, extolling its true grace,
honouring the priests of the Church; if you exhort him to believe he refuses, and
so follows not himself that which he praises in us. His praise, then, is not
full, because Christ said to him: "Thou hast rightly judged," for Cain also
offered rightly, but did not divide rightly, and therefore God said to him: "If thou
offerest rightly, but dividest not rightly, thou hast sinned, be still."(6)
So, then, this man offered rightly, for he judges that Christ ought to be more
loved by Christians, because He has forgiven us many sins; but he divided not
rightly, because he thought that He could be ignorant of the sins of men Who
forgave the sins of men.
11. And, therefore, He said to Simon: "Thou seest this woman. I entered
into thine house, and thou gavest Me no water for My feet, but she hath washed My
feet with her tears."(1) We are all the one body of Christ, the head of which
is God, and we are the members; some perchance eyes, as the prophets; others
teeth, as the apostles, who have passed the food of the Gospel preached into our
breasts, and rightly is it written: "His eyes shall be bright with wine. and
his teeth whiter than milk."(2) And His hands are they who are seen to carry out
good works, His belly are they who distribute the strength of nourishment on
the poor. So, too, some are His feet, and would that I might be worthy to be His
heel! He, then, pours water upon the feet of Christ, who forgives the very
lowest their offences, and while delivering those of low estate, yet is washing the
feet of Christ.
12. And he pours water upon the feet of Christ, who purifies his
conscience from the defilement of sin, for Christ walks in the breast of each. Take
heed, then, not to hare your conscience polluted, and so to begin to defile the
feet of Christ. Take heed lest He encounter a thorn of wickedness in you, whereby
as He walks in you His heel may be wounded. For this was why the Pharisee gave
no water for the feet of Christ, that he had not a soul pure from the filth of
unbelief. For how could he cleanse his conscience who had not received the
water of Christ? But the Church both has this water and has tears. For faith which
mourns over former sins is wont to guard against fresh ones. Therefore, Simon
the Pharisee, who had no water, had also, of course, no tears. For how should he
have tears who had no penitence? For since he believed not in Christ he had no
tears. For if he had had them he would have washed his eyes, that he might see
Christ, Whom, though he sat at meat with Him, he saw not. For had he seen Him,
he would not have doubted of His power.
13. The Pharisee had no hair, inasmuch as he could not recognize the
Nazarite; the Church had hair, and she sought the Nazarite, Hairs are counted as
amongst the superfluities of the body, but if they be anointed, they give forth a
good odour, and are an ornament to the head; if they be not anointed with oil,
are a burden. So, too, riches are a burden if you know not how to use them, and
sprinkle them not with the odour of Christ. But if you nourish the poor, if
you wash their wounds and wipe away their filth, you have indeed wiped the feet
of Christ.
14. "Thou gavest Me no kiss, but she from the time she came in hath not
ceased to kiss My feet."(1) A kiss is the sign of love. Whence, then, can a Jew
have a kiss, seeing he has not known peace, nor received peace from Christ when
He said: "My peace I give you, My peace I leave you."(2) The Synagogue has not
a kiss, but the Church has, who waited for Him, who loved Him, who said: "Let
Him kiss me with the kisses of His mouth."(3) For by His kisses she wished
gradually to quench the burning of that long desire, which had grown with looking
for the coming of the Lord, and to satisfy her thirst by this gift. And so the
holy prophet says: "Thou shalt open my mouth, and it shall declare Thy
praise."(4) He, then, who praises the Lord Jesus kisses Him, he who praises Him
undoubtedly believes. Finally, David himself says: "I believed, therefore have I
spoken;"(5) and before: "Let my mouth be filled with Thy praise, and let me sing of
Thy glory."(6)
15. And the same Scripture teaches you concerning the infusion of special
grace, that he kisses Christ who receives the Spirit, where the holy prophet
says: "I opened my mouth and drew in the Spirit."(7) He, then, kisses Christ who
confesses Him: "For with the heart man believeth unto righteousness, and with
the mouth confession is made unto salvation.''(8) He, again, kisses the feet of
Christ who, when reading the Gospel, recognizes the acts of the Lord Jesus, and
admires them with pious affection, and so piously he kisses, as it were, the
footprints of the Lord Jesus as He walks. We kiss Christ, then, with the kiss of
communion: "Let him that readeth understand."(9)
16. Whence should the Jew have this kiss? For he who believed in His
coming, believed not in His Passion. For how can he believe that He has suffered
Whom he believes not to have come? The Pharisee, then, had no kiss except
perchance that of the traitor Judas. But neither had Judas the kiss; and so when he
wished to show to, the Jews that kiss which he had promised as the sign of
betrayal, the Lord said to him: "Judas, betrayest thou the Son of Man with a
kiss?"(10) that is, you, who have not the love marked by the kiss, offer a kiss. You
offer a kiss who know not the mystery of the kiss. It is not the kiss of the lips
which is sought for, but that of the heart and soul.
17. But you say, he kissed the Lord. Yes, he kissed Him indeed with his
lips. The Jewish people has this kiss, and therefore it is said: "This people
honoureth Me with their lips, but their heart is far from Me."(1) So, then, he who
has not faith and charity has not the kiss, for by a kiss the strength of love
is impressed. When love is not, faith is not, and affection is not, what
sweetness can there be in kisses?
18. But the Church ceases not to kiss the feet of Christ, and therefore in
the Song of Songs she desires not one but many kisses,(2) and like Holy Mary
she is intent upon all His sayings, and receives all His words when the Gospel
or the Prophets are read, and "keeps all His sayings in her heart. "(3) So,
then, the Church alone has kisses as a bride, for a kiss is as it were a pledge of
espousals and the prerogative of wedlock. Whence should the Jew have kisses,
who believes not in the Bridegroom? Whence should the Jew have kisses, who knows
not that the Bridegroom is come?
19. And not only has he no kisses, but neither has he oil wherewith to
anoint the feet of Christ, for if he had oil he would certainly, before now,
soften his own neck.
Moses says: "This people is stiff-necked,"(4) and the Lord says that the
priest and the Levite passed by, and neither of them poured oil or wine into the
wounds of him who had been wounded by robbers;(5) for they had nothing to pour
in, since if they had had oil they would have poured it into their own wounds.
But Isaiah declares: "They cannot apply ointment nor oil nor bandage."(6)
20. But the Church has oil wherewith she dresses the wounds of her
children, lest the hardness of the wound spread deeply; she has oil which she has
received secretly. With this oil Asher washed his feet as it is written: "A blessed
son is Asher, and he shall be acceptable to his brothers, and shall dip his
feet in oil."(7) With this oil, then, the Church anoints the necks of her
children, that they may take up the yoke of Christ; with this oil she anointed the
Martyrs, that she might cleanse them from the dust of this world; with this oil
she anointed the Confessors, that they might not yield to their labours, nor sink
down through weariness; that they might not be overcome by the heat of this
world; and she anointed them in order to refresh them with the spiritual oil.
21.The Synagogue has not this oil, inasmuch as she has not the olive, and
understood not that dove which brought back the olive branch after the
deluge.(1) For that Dove descended afterwards when Christ was baptized, and abode upon
Him, as John testified in the Gospel, saying: "I saw the Spirit descending from
heaven like a dove, and He abode upon Him."(2) But how could he see the Dove,
who saw not Him, upon Whom the Spirit descended like a dove?
22. The Church, then, both washes the feet of Christ and wipes them with
her hair. and anoints them with oil, and pours ointment upon them, because not
only does she care for the wounded and cherish the weary, but also sprinkles
them with the sweet odour of grace; and pours forth the same grace not only on the
rich and powerful, but also on men of lowly estate. She weighs all with equal
balance, gathers all in the same bosom, and cherishes them in the same lap.
23. Christ died once, and was buried once, and nevertheless He wills that
ointment should daily be poured on His feet. What, then, are those feet of
Christ on which we pour ointment? The feet of Christ are they of whom He Himself
says: "What ye have done to one of the least of these ye have done to Me."(3)
These feet that woman in the Gospel refreshes, these feet she bedews with her
tears; when sin is forgiven to the lowliest, guilt is washed away, and pardon
granted. These feet he kisses, who loves even the lowest of the holy people. These
feet he anoints with ointment, who imparts the kindness of his gentleness even
to the weaker. In these the martyrs, in these the apostles, in these the Lord
Jesus Himself declares that He is honoured.
24. You see how ready to teach the Lord is, that He may by His own example
provoke you to piety, for He is ready to teach when He rebukes. So when
accusing the Jews, He says: "O My people, what have I done to thee, or wherein have I
troubled thee, or wherein have I wearied thee? Answer Me. Is it because I
brought thee out of the land of Egypt, and delivered thee from the house of
bondage?" adding: "And I sent before thy face Moses and Aaron and Miriam."(4) Remember
what Balaam conceived against thee,(5) seeking the aid of magic art, but I
suffered him not to hurt thee. Thou wast indeed weighed down an exile in foreign
lands, thou wast oppressed with heavy burdens. I sent before thy face Moses and
Aaron and Miriam, and he who spoiled the exile was first spoiled himself. Thou
who hadst lost what was thine, didst obtain that which was another's, being
freed from the enemies who were hedging thee in, and safe in the midst of the
waters thou sawest the destruction of thine enemies, when the same waves which
surrounded and carried thee on thy way, pouring back, drowned the enemy.(1) Did I
not, when food was lacking to thee passing through the desert, supply a rain of
food, and nourishment around thee, whithersoever thou wentest? Did I not, after
subduing all thine enemies, bring thee into the region of Eshcol?(2) Did I not
deliver up thee Sihon, King of the Amorites(3) (that is, the proud one, the
leader of them that provoked thee)? Did I not deliver up to thee alive the King
of Ai,(4) whom after the ancient curse thou didst condemn to be fastened to the
wood and raised upon the cross? Why should I speak of the troops of the five
kings which were slain(5) in endeavouring to deny thee the land given to thee?
And now what is required of thee in return for all this, but to do judgment and
justice, to love mercy, and to be ready to walk with the Lord thy God?(6)
25. And what was His expostulation by Nathan the prophet to King David
himself, that pious and gentle man? I, He said, chose thee the youngest of thy
brethren, I filled thee with the spirit of meekness, I anointed thee king by the
hand of Samuel,(7) in whom I and My Name dwelt. Having removed that former king,
whom an evil spirit stirred up to persecute the priests of the Lord, I made
thee triumph after exile. I set upon thy throne of thy seed one not more an heir
than a colleague. I made even strangers subject to thee, that they who attacked
might serve thee, and wilt thou deliver My servants into the power of My
enemies, and wilt thou take away that which was My servant's, whereby both thyself
wilt be branded with sin, and My adversaries will have whereof to rejoice.
26. Wherefore, O Emperor, that I may now address my words not only about
you, but to you, since you observe how severely the Lord is wont to censure, see
that the more glorious you are become, the more utterly you submit to your
Maker. For it is written: "When the Lord thy God shall have brought thee into a
strange land, and thou shalt eat the fruits of others, say not, My power and my
righteousness hath given me this, for the Lord thy God hath given it to
thee;"(1) for Christ in His mercy hath conferred it on thee, and therefore, in love for
His body, that is, the Church, give water for His feet, kiss His feet, so that
you may not only pardon those who have been taken in sin, but also by your
peaceableness restore them to concord, and give them rest Pour ointment upon His
feet that the whole house in which Christ sits may be filled with thy ointment,
and all that sit with Him may rejoice in thy fragrance, that is, honour the
lowest, so that the angels may rejoice in their forgiveness, as over one sinner
that repenteth,(2) the apostles may be glad, the prophets be filled with delight.
For the eyes cannnot say to the hand: "We have no need of thee, nor the head
to the feet, Ye are not necessary to me."(3) So, since all are necessary, guard
the whole body of the Lord Jesus, that He also by His heavenly condescension
may preserve your kingdom.
27. When I came down from the pulpit, he said to me: "You spoke about me."
I replied: "I dealt with matters intended for your benefit." Then he said: "I
had indeed decided too harshly about the repairing of the synagogue by the
bishop, but that has been rectified. The monks commit many crimes." Then Timasius
the general began to be over-vehement against the monks, and I answered him:
"With the Emperor I deal as is fitting, because I know that he has the fear of
God, but with you, who speak so roughly, one must deal otherwise."
28. Then, after standing for some time, I said to the Emperor: "Let me
offer for you without anxiety, set my mind at ease." As he continued sitting and
nodded, but did not give an open promise, and I remained standing, he said that
he would amend the edict. I went on at once to say that he must end the whole
investigation, lest the Count should use the opportunity of the investigation to
do any injury to the Christians. He promised that it should be so. I said to
him, "I act on your promise," and repeated, "I act on your promise." "Act," he
said, "on my promise." And so I went to the altar, whither I should not have
gone unless he had given me a distinct promise. And indeed so great was the grace
attending the offering, that I felt myself that that favour granted by the
Emperor was very acceptable to our God, and that the divine presence was not
wanting. And so everything was done as I wished.