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Book V 1:23The Confessions of St. AugustineWhen therefore they of Milan had sent to Rome to the prefect of the city, to furnish them with a rhetoric reader for their city, and sent him at the public expense, I made application (through those very persons, intoxicated with Manichaean vanities, to be freed wherefrom I was to go, neither of us however knowing it) that Symmachus, then prefect of the city, would try me by setting me some subject, and so send me. To Milan I came, to Ambrose the Bishop, known to the whole world as among the best of men, Thy devout servant; whose eloquent discourse did then plentifully dispense unto Thy people the flour of Thy wheat, the gladness of Thy oil, and the sober inebriation of Thy wine. To him was I unknowing led by Thee, that by him I might knowingly be led to Thee. That man of God received me as a father, and showed me an Episcopal kindness on my coming. Thenceforth I began to love him, at first indeed not as a teacher of the truth (which I utterly despaired of in Thy Church), but as a person kind towards myself. And I listened diligently to him preaching to the people, not with that intent I ought, but, as it were, trying his eloquence, whether it answered the fame thereof, or flowed fuller or lower than was reported; and I hung on his words attentively; but of the matter I was as a careless and scornful looker-on; and I was delighted with the sweetness of his discourse, more recondite, yet in manner less winning and harmonious, than that of Faustus. Of the matter, however, there was no comparison; for the one was wandering amid Manichaean delusions, the other teaching salvation most soundly. But salvation is far from sinners, such as I then stood before him; and yet was I drawing nearer by little and little, and unconsciously.Book VI 1:1The Confessions of St. AugustineO Thou, my hope from my youth, where wert Thou to me, and whither wert Thou gone? Hadst not Thou created me, and separated me from the beasts of the field, and fowls of the air? Thou hadst made me wiser, yet did I walk in darkness, and in slippery places, and sought Thee abroad out of myself, and found not the God of my heart; and had come into the depths of the sea, and distrusted and despaired of ever finding truth. My mother had now come to me, resolute through piety, following me over sea and land, in all perils confiding in Thee. For in perils of the sea, she comforted the very mariners (by whom passengers unacquainted with the deep, use rather to be comforted when troubled), assuring them of a safe arrival, because Thou hadst by a vision assured her thereof. She found me in grievous peril, through despair of ever finding truth. But when I had discovered to her that I was now no longer a Manichee, though not yet a Catholic Christian, she was not overjoyed, as at something unexpected; although she was now assured concerning that part of my misery, for which she bewailed me as one dead, though to be reawakened by Thee, carrying me forth upon the bier of her thoughts, that Thou mightest say to the son of the widow, Young man, I say unto thee, Arise; and he should revive, and begin to speak, and Thou shouldest deliver him to his mother. Her heart then was shaken with no tumultuous exultation, when she heard that what she daily with tears desired of Thee was already in so great part realised; in that, though I had not yet attained the truth, I was rescued from falsehood; but, as being assured, that Thou, Who hadst promised the whole, wouldest one day give the rest, most calmly, and with a heart full of confidence, she replied to me, "She believed in Christ, that before she departed this life, she should see me a Catholic believer." Thus much to me. But to Thee, Fountain of mercies, poured she forth more copious prayers and tears, that Thou wouldest hasten Thy help, and enlighten my darkness; and she hastened the more eagerly to the Church, and hung upon the lips of Ambrose, praying for the fountain of that water, which springeth up unto life everlasting. But that man she loved as an angel of God, because she knew that by him I had been brought for the present to that doubtful state of faith I now was in, through which she anticipated most confidently that I should pass from sickness unto health, after the access, as it were, of a sharper fit, which physicians call "the crisis."Book VI 1:2The Confessions of St. AugustineWhen then my mother had once, as she was wont in Afric, brought to the Churches built in memory of the Saints, certain cakes, and bread and wine, and was forbidden by the door-keeper; so soon as she knew that the Bishop had forbidden this, she so piously and obediently embraced his wishes, that I myself wondered how readily she censured her own practice, rather than discuss his prohibition. For wine-bibbing did not lay siege to her spirit, nor did love of wine provoke her to hatred of the truth, as it doth too many (both men and women), who revolt at a lesson of sobriety, as men well-drunk at a draught mingled with water. But she, when she had brought her basket with the accustomed festival-food, to be but tasted by herself, and then given away, never joined therewith more than one small cup of wine, diluted according to her own abstemious habits, which for courtesy she would taste. And if there were many churches of the departed saints that were to be honoured in that manner, she still carried round that same one cup, to be used every where; and this, though not only made very watery, but unpleasantly heated with carrying about, she would distribute to those about her by small sips; for she sought there devotion, not pleasure. So soon, then, as she found this custom to be forbidden by that famous preacher and most pious prelate, even to those that would use it soberly, lest so an occasion of excess might be given to the drunken; and for these, as it were, anniversary funeral solemnities did much resemble the superstition of the Gentiles, she most willingly forbare it: and for a basket filled with fruits of the earth, she had learned to bring to the Churches of the martyrs a breast filled with more purified petitions, and to give what she could to the poor; that so the communication of the Lord's Body might be there rightly celebrated, where, after the example of His Passion, the martyrs had been sacrificed and crowned. But yet it seems to me, O Lord my God, and thus thinks my heart of it in Thy sight, that perhaps she would not so readily have yielded to the cutting off of this custom, had it been forbidden by another, whom she loved not as Ambrose, whom, for my salvation, she loved most entirely; and he her again, for her most religious conversation, whereby in good works, so fervent in spirit, she was constant at church; so that, when he saw me, he often burst forth into her praises; congratulating me that I had such a mother; not knowing what a son she had in me, who doubted of all these things, and imagined the way to life could not be found out.Book VI 1:3The Confessions of St. AugustineNor did I yet groan in my prayers, that Thou wouldest help me; but my spirit was wholly intent on learning, and restless to dispute. And Ambrose himself, as the world counts happy, I esteemed a happy man, whom personages so great held in such honour; only his celibacy seemed to me a painful course. But what hope he bore within him, what struggles he had against the temptations which beset his very excellencies, or what comfort in adversities, and what sweet joys Thy Bread had for the hidden mouth of his spirit, when chewing the cud thereof, I neither could conjecture, nor had experienced. Nor did he know the tides of my feelings, or the abyss of my danger. For I could not ask of him, what I would as I would, being shut out both from his ear and speech by multitudes of busy people, whose weaknesses he served. With whom when he was not taken up (which was but a little time), he was either refreshing his body with the sustenance absolutely necessary, or his mind with reading. But when he was reading, his eye glided over the pages, and his heart searched out the sense, but his voice and tongue were at rest. Ofttimes when we had come (for no man was forbidden to enter, nor was it his wont that any who came should be announced to him), we saw him thus reading to himself, and never otherwise; and having long sat silent (for who durst intrude on one so intent?) we were fain to depart, conjecturing that in the small interval which he obtained, free from the din of others' business, for the recruiting of his mind, he was loth to be taken off; and perchance he dreaded lest if the author he read should deliver any thing obscurely, some attentive or perplexed hearer should desire him to expound it, or to discuss some of the harder questions; so that his time being thus spent, he could not turn over so many volumes as he desired; although the preserving of his voice (which a very little speaking would weaken) might be the truer reason for his reading to himself. But with what intent soever he did it, certainly in such a man it was good.Book VI 1:6The Confessions of St. AugustineI joyed also that the old Scriptures of the law and the Prophets were laid before me, not now to be perused with that eye to which before they seemed absurd, when I reviled Thy holy ones for so thinking, whereas indeed they thought not so: and with joy I heard Ambrose in his sermons to the people, oftentimes most diligently recommend this text for a rule, The letter killeth, but the Spirit giveth life; whilst he drew aside the mystic veil, laying open spiritually what, according to the letter, seemed to teach something unsound; teaching herein nothing that offended me, though he taught what I knew not as yet, whether it were true. For I kept my heart from assenting to any thing, fearing to fall headlong; but by hanging in suspense I was the worse killed. For I wished to be as assured of the things I saw not, as I was that seven and three are ten. For I was not so mad as to think that even this could not be comprehended; but I desired to have other things as clear as this, whether things corporeal, which were not present to my senses, or spiritual, whereof I knew not how to conceive, except corporeally. And by believing might I have been cured, that so the eyesight of my soul being cleared, might in some way be directed to Thy truth, which abideth always, and in no part faileth. But as it happens that one who has tried a bad physician, fears to trust himself with a good one, so was it with the health of my soul, which could not be healed but by believing, and lest it should believe falsehoods, refused to be cured; resisting Thy hands, Who hast prepared the medicines of faith, and hast applied them to the diseases of the whole world, and given unto them so great authority.Book VI 1:18The Confessions of St. AugustineAnd I, viewing and reviewing things, most wondered at the length of time from that my nineteenth year, wherein I had begun to kindle with the desire of wisdom, settling when I had found her, to abandon all the empty hopes and lying frenzies of vain desires. And lo, I was now in my thirtieth year, sticking in the same mire, greedy of enjoying things present, which passed away and wasted my soul; while I said to myself, "Tomorrow I shall find it; it will appear manifestly and I shall grasp it; lo, Faustus the Manichee will come, and clear every thing! O you great men, ye Academicians, it is true then, that no certainty can be attained for the ordering of life! Nay, let us search the more diligently, and despair not. Lo, things in the ecclesiastical books are not absurd to us now, which sometimes seemed absurd, and may be otherwise taken, and in a good sense. I will take my stand, where, as a child, my parents placed me, until the clear truth be found out. But where shall it be sought or when? Ambrose has no leisure; we have no leisure to read; where shall we find even the books? Whence, or when procure them? from whom borrow them? Let set times be appointed, and certain hours be ordered for the health of our soul. Great hope has dawned; the Catholic Faith teaches not what we thought, and vainly accused it of; her instructed members hold it profane to believe God to be bounded by the figure of a human body: and do we doubt to 'knock,' that the rest 'may be opened'? The forenoons our scholars take up; what do we during the rest? Why not this? But when then pay we court to our great friends, whose favour we need? When compose what we may sell to scholars? When refresh ourselves, unbending our minds from this intenseness of care?Book VIII 1:3The Confessions of St. AugustineTo Simplicianus then I went, the father of Ambrose (a Bishop now) in receiving Thy grace, and whom Ambrose truly loved as a father. To him I related the mazes of my wanderings. But when I mentioned that I had read certain books of the Platonists, which Victorinus, sometime Rhetoric Professor of Rome (who had died a Christian, as I had heard), had translated into Latin, he testified his joy that I had not fallen upon the writings of other philosophers, full of fallacies and deceits, after the rudiments of this world, whereas the Platonists many ways led to the belief in God and His Word. Then to exhort me to the humility of Christ, hidden from the wise, and revealed to little ones, he spoke of Victorinus himself, whom while at Rome he had most intimately known: and of him he related what I will not conceal. For it contains great praise of Thy grace, to be confessed unto Thee, how that aged man, most learned and skilled in the liberal sciences, and who had read, and weighed so many works of the philosophers; the instructor of so many noble Senators, who also, as a monument of his excellent discharge of his office, had (which men of this world esteem a high honour) both deserved and obtained a statue in the Roman Forum; he, to that age a worshipper of idols, and a partaker of the sacrilegious rites, to which almost all the nobility of Rome were given up, and had inspired the people with the love ofBook VIII 1:16The Confessions of St. AugustineThence his discourse turned to the flocks in the monasteries, and their holy ways, a sweet-smelling savour unto Thee, and the fruitful deserts of the wilderness, whereof we knew nothing. And there was a monastery at Milan, full of good brethren, without the city walls, under the fostering care of Ambrose, and we knew it not. He went on with his discourse, and we listened in intent silence. He told us then how one afternoon at Triers, when the Emperor was taken up with the Circensian games, he and three others, his companions, went out to walk in gardens near the city walls, and there as they happened to walk in pairs, one went apart with him, and the other two wandered by themselves; and these, in their wanderings, lighted upon a certain cottage, inhabited by certain of Thy servants, poor in spirit, of whom is the kingdom of heaven, and there they found a little book containing the life of Antony. This one of them began to read, admire, and kindle at it; and as he read, to meditate on taking up such a life, and giving over his secular service to serve Thee. And these two were of those whom they style agents for the public affairs. Then suddenly, filled with a holy love, and a sober shame, in anger with himself cast his eyes upon his friend, saying, "Tell me, I pray thee, what would we attain by all these labours of ours? what aim we at? what serve we for? Can our hopes in court rise higher than to be the Emperor's favourites? and in this, what is there not brittle, and full of perils? and by how many perils arrive we at a greater peril? and when arrive we thither? But a friend of God, if I wish it, I become now at once." So spake he. And in pain with the travail of a new life, he turned his eyes again upon the book, and read on, and was changed inwardly, where Thou sawest, and his mind was stripped of the world, as soon appeared. For as he read, and rolled up and down the waves of his heart, he stormed at himself a while, then discerned, and determined on a better course; and now being Thine, said to his friend, "Now have I broken loose from those our hopes, and am resolved to serve God; and this, from this hour, in this place, I begin upon. If thou likest not to imitate me, oppose not." The other answered, he would cleave to him, to partake so glorious a reward, so glorious a service. Thus both being now Thine, were building the tower at the necessary cost, the forsaking all that they had, and following Thee. Then Pontitianus and the other with him, that had walked in other parts of the garden, came in search of them to the same place; and finding them, reminded them to return, for the day was now far spent. But they relating their resolution and purpose, and how that will was begun and settled in them, begged them, if they would not join, not to molest them. But the others, though nothing altered from their former selves, did yet bewail themselves (as he affirmed), and piously congratulated them, recommending themselves to their prayers; and so, with hearts lingering on the earth, went away to the palace. But the other two, fixing their heart on heaven, remained in the cottage. And both had affianced brides, who when they heard hereof, also dedicated their virginity unto God.Book IX 1:13The Confessions of St. AugustineThe vintage-vacation ended, I gave notice to the Milanese to provide their scholars with another master to sell words to them; for that I had both made choice to serve Thee, and through my difficulty of breathing and pain in my chest was not equal to the Professorship. And by letters I signified to Thy Prelate, the holy man Ambrose, my former errors and present desires, begging his advice what of Thy Scriptures I had best read, to become readier and fitter for receiving so great grace. He recommended Isaiah the Prophet: I believe, because he above the rest is a more clear foreshower of the Gospel and of the calling of the Gentiles. But I, not understanding the first lesson in him, and imagining the whole to be like it, laid it by, to be resumed when better practised in our Lord's own words.Book IX 1:15The Confessions of St. AugustineNot long had the Church of Milan begun to use this kind of consolation and exhortation, the brethren zealously joining with harmony of voice and hearts. For it was a year, or not much more, that Justina, mother to the Emperor Valentinian, a child, persecuted Thy servant Ambrose, in favour of her heresy, to which she was seduced by the Arians. The devout people kept watch in the Church, ready to die with their Bishop Thy servant. There my mother Thy handmaid, bearing a chief part of those anxieties and watchings, lived for prayer. We, yet unwarmed by the heat of Thy Spirit, still were stirred up by the sight of the amazed and disquieted city. Then it was first instituted that after the manner of the Eastern Churches, Hymns and Psalms should be sung, lest the people should wax faint through the tediousness of sorrow: and from that day to this the custom is retained, divers (yea, almost all) Thy congregations, throughout other parts of the world following herein.Book IX 1:32The Confessions of St. AugustineAnd behold, the corpse was carried to the burial; we went and returned without tears. For neither in those prayers which we poured forth unto Thee, when the Sacrifice of our ransom was offered for her, when now the corpse was by the grave's side, as the manner there is, previous to its being laid therein, did I weep even during those prayers; yet was I the whole day in secret heavily sad, and with troubled mind prayed Thee, as I could, to heal my sorrow, yet Thou didst not; impressing, I believe, upon my memory by this one instance, how strong is the bond of all habit, even upon a soul, which now feeds upon no deceiving Word. It seemed also good to me to go and bathe, having heard that the bath had its name (balneum) from the Greek Balaneion for that it drives sadness from the mind. And this also I confess unto Thy mercy, Father of the fatherless, that I bathed, and was the same as before I bathed. For the bitterness of sorrow could not exude out of my heart. Then I slept, and woke up again, and found my grief not a little softened; and as I was alone in my bed, I remembered those true verses of Thy Ambrose. For Thou art theOn the ruin of the city of Jerusalem · Preface to the online edition 1:3HegesippusThe author is given in the manuscripts sometimes as Hegesippus -- which may be a corruption of Iosippus, the spelling of Josephus in many of the manuscripts. In other manuscripts it is ascribed to Ambrose of Milan, and indeed is sometimes transmitted to us together with some of his works. Scholars have sometimes attributed the work to him; others to Isaac, a Jewish convert active in Roman ecclesiastical politics in the 370's. Most scholars today consider the work anonymous, and by convention refer to it as Pseudo-Hegesippus. It should not be confused with the Latin translation of the Jewish War made by Rufinus, which is more literal and arranged in seven books, and was made later. It has nothing to do with the lost works of the second-century writer Hegesippus mentioned by Eusebius.The Apology · Appendix- The remains of the original Greek of the Apology of Aristides by J.Armitage Robinson_1891_Extracts 2:4Aristides the Philosopher(1) In 1855 Cureton published in his Spicilegium Syriacum a treatise bearing the title: 'Hypomnemata, which Ambrose, a chief man of Greece, wrote;' and commencing with the words: 'Do not suppose, men and Greeks, that without fit and just cause is my separation from your customs.' These words are the literal translation of the opening sentence of the Oratio ad |72 Gentiles traditionally ascribed to Justin Martyr: [Greek]The Apology · Introduction to the 1891 translation 9:5Aristides the Philosopher2. See Wright's Catalogue, p. 1160. The general contents of this MS. (Brit. Mus. 987) should be compared with those of the MS. here described: it contains e.g. the Apology of Melito and the Hypomnemata of Ambrose, and various Philosophical treatises.The Apology · Selected Notes on the Syriac Version_1891 2:18Aristides the PhilosopherSee also Ps. Justin, Oratio ad Gentiles = Ambrose, Hypomnemata (Cureton, Spic. Syr. pp. 63, 64) for a similar sketch to that of Aristides.Commentary on John · Book 20 1:2Origen of AlexandriaIn dictating the twentieth volume on the Gospel according to John, most God-loving and knowledge-seeking in the Lord Ambrose, we pray from the fullness of the Son of God, in whom all fullness was pleased to dwell, to receive complete and, so to speak, substantial insights, and having nothing deficient, that the Gospel may be revealed to us according to our examinations, without us either omitting anything necessary to be examined and recorded in interpretative writings, nor unduly increasing anything, nor misunderstanding the mind of our Savior Jesus. So may God send Him, the Word, revealing Himself, so that we may become spectators of His depth, granted by the Father.Commentary on John · Book 28 1:2Origen of AlexandriaThose who have first investigated the nature of numbers have called six perfect, as being equal to its parts, both from the combination of the doubling from one, one and two, which is three, a prime number, and of that number to which the doubling reached, I mean two; for two multiplied by three makes six. Secondly, they say that twenty-eight is perfect, being composed from the combination of those doubled from one until a prime number is formed, and of that number to which the doubling reached. For four is the product of the doubling from one to two, and seven is the prime number measured only by one; four multiplied by seven makes twenty-eight, and it is equal to its parts. Therefore, I think, it is readily understood from what was learned by Moses, "in all the wisdom of the Egyptians", for the construction of the tabernacle; for the curtains were twenty-eight cubits in length. And it was fitting that the tabernacle, which was made for the glory of God, should contain the number twenty-eight among the select numbers. Hence, holy brother Ambrose, arriving at the twenty-eighth of the commentaries on the Gospel according to John (for this will be, by God's grace, the twenty-eighth volume on the Gospel), we invoke the perfect and completion-giving God through our perfect high priest Jesus Christ, so that He may give our mind to find the truth concerning what is to be examined and its construction, and thus may we proceed further.Commentary on John · Book 32 1:2Origen of AlexandriaFrom God through Jesus Christ, being guided, we venture upon the great and living path of the gospel. We are encouraged to know and walk upon it, as if to reach its end. But now indeed we attempt to embark, as it were, on the thirty-second stage, on the things to be said. And may the pillar of the shining cloud, Jesus, be with us, leading us when necessary, and stopping when required, until we thoroughly and with the dictation of the gospel, O holy brother and man of God, Ambrose, may traverse the gospel, not fainting because of the length of the journey or wearying because of our weakness, but forcing ourselves to walk in the footprints of the pillar of truth. Whether he wills to complete our minds' journey through the dictations of the entire writing of John's gospel or not, God himself might know. Only, whether being at home in the body or away from it in order to be at home with the Lord, let us not go outside the gospel, so that we might partake of the works and words bearing the blessings in the paradise of God's delight.Exhortation to Martyrdom 1:4Origen of AlexandriaAnd you too, therefore, according to Isaiah, since you are no longer fleshly nor infants in Christ, having advanced in your spiritual stature, most God-fearing Ambrose and most pious Protoctetus, and no longer having need of milk but of solid food, listen — as those weaned from milk and drawn away from the breast — in what manner it is prophesied that for athletes, for the weaned, there is not a simple affliction but a kind of affliction upon affliction. But he who does not thrust away the affliction upon affliction, but like a noble athlete welcomes it, straightway welcomes also hope upon hope, which not long after the affliction upon affliction he will enjoy; for such is the meaning of yet a little, yet a little.Exhortation to Martyrdom 1:21Origen of Alexandria[§14] And so, beyond even this, one who is among the foremost of martyrs, having more than many martyrs — namely the love of learning in Christ — will ascend more quickly. But to you, holy Ambrose, who have looked with careful scrutiny into the gospel utterance, it is possible to see that perhaps either no one who has ever lived, or very few, will attain a certain outpouring of blessedness that is exceptional and abundant; and among such will you also be, if you swim through the contest without wavering. The words are as follows: Peter once said to the Savior, Behold, we have left all and followed thee; what then shall there be for us? And Jesus said to them (clearly to the apostles), Amen I say to you that you who have followed me, in the regeneration, when God sits upon the throne of his glory, you also shall sit upon twelve thrones judging the twelve tribes of Israel. And everyone who has left brothers or sisters or parents or children or fields or houses for the sake of my name shall receive many times as much and shall inherit eternal life. And for the sake of these sayings I would pray, though I possessed on earth as much as you have, or even more than this, to become a martyr in Christ God, that I might receive many times as much, or, as Mark says, a hundredfold — which are much more than the few things we shall leave behind, if we are called to martyrdom, since they are multiplied a hundredfold.Exhortation to Martyrdom 3:7Origen of Alexandria[§36] And one must struggle not only against denying, but also against being ashamed in the first place to suffer what is reckoned among those estranged from God to be worthy of shame — and this above all if, having been glorified and welcomed by so very many cities, you now, as it were, march in procession bearing the cross of Jesus, holy Ambrose, and following him as he leads you before governors and kings, so that he himself, journeying together with you, may himself give you a mouth and wisdom — you and your fellow-combatant Protoctetus, and to those who bear witness together with you, who fill up what is lacking in the sufferings of Christ — and may come with you to the paradise of God, showing you how you may pass through the cherubim and the flaming sword, which turns about and guards the way to the tree of life. For if these two indeed guard the way to the tree of life, they guard it so that no one unworthy may be permitted, once he has passed through, to come to the tree of life. For the flaming sword will hold back those who have built upon the laid foundation, Jesus Christ, wood or hay or straw, and that most combustible wood, kindled all the more, of denial (if I may so name it); but the cherubim, taking to themselves those not liable to be seized by the flaming sword — because they have built nothing akin to it — will send them onward to the tree of life and to all the things that God planted in the east and caused to spring up out of the earth. And with Jesus traveling with you toward paradise, despise the serpent, conquered and crushed beneath the feet of Jesus, and through him beneath yours also, since he has given you authority to tread upon serpents and scorpions and over all the power of the enemy, so that nothing of them shall harm you.Exhortation to Martyrdom 3:11Origen of Alexandria[§38] And at the same time call to mind also him who prayed in the spirit concerning the children of martyrs, left behind on account of their love toward God, and who said: Preserve the sons of those who have been put to death. Only know that the children of the flesh, these are not the children of God, and that, just as it is said to those from the seed of Abraham both I know that you are Abraham's seed and If you were children of Abraham, you would do the works of Abraham, so also it will be said to your children: I know that you are the seed of Ambrose, and: If you are children of Ambrose, do the works of Ambrose. And perhaps they will do them, since you will benefit them more after such a departure than if you had remained with them. For then you will love them more knowingly and pray for them more understandingly, if you learn that they are your children and not merely your seed. Have now upon your lips this: He who loves son or daughter above me is not worthy of me, and this: He who finds his soul shall lose it, and he who loses his soul for my sake shall find it.From Greek · Book 1 from Codex Mount Athos 2:11Origen of AlexandriaThe sacred and genuinely devoted to God Ambrose speaks many things to you; who, considering me to be diligent and very thirsty for the divine word, has reproved his own diligence and passion for holy studies. Hence, he has so reproved me that I am in danger of failing before his propositions. For neither is there a time for dining without refutation, nor after dining is it allowed to walk and rest the body; but even at those times we are compelled to study and carefully examine the manuscripts, nor are we allowed to sleep the entire night for the health of the body, with much of the evening prolonged in study. I could mention also early until the ninth or even tenth hour; for all those who wish to be diligent devote these times to examining the divine words and readings. Since, being devoted to the word, our manner of life has become widely known, sometimes heretics approached, sometimes those from Greek studies and especially from philosophy, it seemed right to examine both the doctrines of the heretics and the claims promised by the philosophers concerning truth. We did this, imitating the one before us who had greatly benefited many, Pantainos, who had obtained no small preparation in those matters, and the one now sitting in the presbytery of the Alexandrians, Heraclas, whom I found with the teacher of the philosophical studies, persisting with him already for five years before I began to hear those words; through whom, first changing my common clothing, I assumed the philosophical garb and to this day keep it, not ceasing to study the Greek books as much as possible.Philocalia · The Philocalia of Origen 7:10Origen of Alexandria1. In beginning this sixth book, we desire, holy Ambrose, to meet the charges brought by Celsus against Christians, not, as might be supposed, what he has borrowed from philosophy. For he quoted numerous passages, mainly from Plato, making common property of such portions of the sacred Scriptures as might mislead even an intelligent reader, alleging that they have been "better expressed by Greeks, and without the violent expedient of a message supposed to come from God or from the Son of God." Now we maintain that if the aim of those who represent the truth is to do as much good as possible to |63 as many as possible, and out of love for men to win over to the truth, as far as may be, every single man, not only the quick and ready, but also him that is void of understanding: or, to put it another way, not Greeks only, nor Barbarians only,----and it is a mark of great humanity if a man is capable of converting rustics and ignorant folk,----it is obvious that a speaker must cultivate a style both popular and profitable, and such as will win everybody's ear. And men who tell us that they say farewell to the ignorant as being no better than slaves, and to such as have no ear for the close connection of the words and the order of the incidents, and who therefore pay attention only to hearers who have had a literary and scientific bringing up, these men reduce the fellowship of the Gospel to very narrow limits.Philocalia · The Philocalia of Origen 11:168Origen of Alexandria148. "Not content with the labour of lecturing and collating MSS., Origen composed numerous books. These were all written to the order of his patron Ambrose, who had at one time been attracted by Gnosticism, but was won over to orthodoxy by Origen. Ambrose made use of his wealth to give the poor but independent scholar the only aid he was likely to accept. He supplied him with quarters and a staff of shorthand writers and copyists. Ambrose not only provided the means, he also prescribed the subjects." ---- Origen the Teacher, S.P.C.K., p. 9. ↩THE CHURCH HISTORY OF EUSEBIUS · Book 6 19:1Eusebius of CaesareaChapter XVIII. Ambrose.THE CHURCH HISTORY OF EUSEBIUS · Book 6 19:2Eusebius of Caesarea1 About this time Ambrose, who held the heresy of Valentinus, was convinced by Origen's presentation of the truth, and, as if hismind were illumined by light, he accepted the orthodox doctrine of the Church.THE CHURCH HISTORY OF EUSEBIUS · Book 6 24:2Eusebius of Caesarea1 At that time Origen began his commentaries on the Divine Scriptures, being urged thereto by Ambrose, who employed innumerable incentives, not only exhorting him by word, but also furnishing abundant means.THE CHURCH HISTORY OF EUSEBIUS · Book 6 24:3Eusebius of Caesarea2 For he dictated to more than seven amanuenses, who relieved each other at appointed times. And he employed no fewer copyists, besides girls who were skilled in elegant writing. For all these Ambrose furnished the necessary expense in abundance, manifesting himself an inexpressible earnestness in diligence and zeal for the divine oracles, by which he especially pressed him on to the preparation of his commentaries.THE CHURCH HISTORY OF EUSEBIUS · Book 6 29:2Eusebius of Caesarea1 The Roman emperor, Alexander, having finished his reign in thirteen years, was succeeded by Maximinus Caesar. On account of his hatred toward the household of Alexander, which contained many believers, he began a persecution, commanding that only the rulers of the churches should be put to death, as responsible for the Gospel teaching. Thereupon Origen composed his work On Martyrdom, and dedicated it to Ambrose and Protoctetus, a presbyter of the parish of Caesarea, because in the persecution there had come upon them both unusual hardships, in which it is reported that they were eminent in confession during the reign of Maximinus, which lasted but three years. Origen has noted this as the time of the persecution in the twenty-second book of his Commentaries on John, and in several epistles.Theophania · Book 5 4:7Eusebius of Caesarea20. This is, by no means, a supposititious case. "Celsus," says Mr Bingham, (Antiq. Vol. i. Book i. c. ii. sect. 5.) "and others pretended that our Saviour studied magic in Egypt; and St Austin says, it was generally believed among the heathen, that he wrote some books about magic too, which be delivered to Peter and Paul for the use of his disciples. Hence it was that Suetonius, speaking in the language of his party, calls the Christians, Genus homimem superstitionis maleficae, the men of magical superstition. As Asclepiades, the judge in Prudentius, styles St Romanus the martyr, the Arch-magician. And St Ambrose observes in the Passion of St Agnes, how the people cried out against her, "away with the sorceress! away with the enchanter !" See also the note to Book iv. sect. 31, above. Origen contra Cels. Lib. i. pp. 22, 30. Lib. ii. p. 89, &c.The Canons 12:14Council of LaodiceaHowever, they ended by combining them, and at Ravenna, where they always had a taste for decorations, bishop Ecclesius in the mosaics of San Vitale wears both the priest's stole and the Roman pallium. This, however, seems to be unique, and his successors have the pallium only. The two are found together again in the Sacramentary of Autun (Vide M. Lelisle's reproduction in the Gazette Archeologique, 1884, pl. 20), and on the paliotto of St. Ambrose of Milan; such seems to have been the usage of the Franks.The Canons 24:20Council of LaodiceaSeveral heretics, for instance Bardesanes, Paul of Samosata, and Apollinaris-had composed psalms, i.e., Church hymns. The Synod of Laodicea forbade the use of any composed by private individuals, namely all unauthorized Church hymns. Luft remarks that by this it was not intended to forbid the use of all but the Bible psalms and hymns, for it is known that even after this Synod many hymns composed by individual Chris- tians, for instance, Prudentius, Clement, Ambrose, came into use in the Church. Only those not sanctioned were to be banished.Letters · Letter 197 1:2Basil of CaesareaTo Ambrose, bishop of Milan .Against the Donatists · Book 2 12:16Optatus of Milevis6. In some of the countries mentioned by Optatus as belonging to the Catholic Unity, Christianity has almost disappeared as an energising force. Others of those lands, such as 'Thrace, Achaia, Macedonia, and all Greece,' are now unhappily in schism. Still, his argument has been enormously strengthened by the lapse of centuries. The Catholic of to-day is in full communion not only, as was St. Optatus, with the See of Rome where Peter sat, with the See of Lyons where Irenaeus sat, with the See of Barcelona where Pacian sat, with the See of Tours where Martin sat, with the See of Verona where Zeno sat, with the See of Milan where Ambrose was soon to sit, with the direct successors of 'Maternus from the city of Cologne, of Reticius from the city of Autun, of Marinus of Aries, of Felix from Florence of the Tuscans, of Gaudentius of Pisa, of Proterius of Capua,' and of every other of the nineteen Bishops who sat in the Synod of the Lateran with Miltiades the Pope (i, 23)----this is surely a great and striking thing----but also with Churches of which Optatus never dreamed, in islands and continents of which he had never heard.Against the Donatists · Book 2 15:5Optatus of MilevisThe Chair of Pestilence is ranged by him against the Chair of Peter. For 'Cathedra Pestilentiae' we may compare St. Ambrose ( comm. in cap. xxiii Matthaei ): 'Quod autem ait super Cathedram Moysis . . . per Cathedram legis doctrinam ostendit. Ergo et illud quod dicitur in Psalmo "In Cathedra Pestilentiae non sedit," . . . doctrinam debemus accipere.'Against the Donatists · Book 2 16:10Optatus of Milevis91. extra Septem Ecclesias quicquid foris est alienum est. (Cf. vi, 3: 'Orientalibus . . . ubi est septiformis Ecclesia.') Here, as elsewhere, St. Optatus supposes St. Cyprian to be familiar to his readers. St. Cyprian teaches that the Seven Macchabees are the type of the several churches, children of one Mother, and that on this account both St. Paul and St. John wrote to seven churches. (See Ad Fortunatum cap. xi. and Testimonies i, 20.) On the one hand St. Optatus never expected the Seven Churches of Asia to be overrun by the Turk, but on the other hand it is not likely that he supposed them to be infallible or indefectible, for the heresies in some had been sufficiently notorious. But he took the seven apostolic churches then existing in Asia as a real proof of Apostolicity, for one reason because Parmenian evidently had referred to them by mentioning the Angel as one of the Endowments. St. Optatus retorts, 'We are actually in communion with these Seven Churches, but you are not!' Whatever is without the Seven Churches (not, I think, necessarily these particular seven churches mentioned in the Apocalypse, for if Optatus had wished to say this, he would, as elsewhere, have written 'extra quas septem Ecclesias,' (cf. 'ad quorum Ecclesias,' 'cum quibus Ecclesiis,' etc., supra,) but whatever is without Cyprian's mystical Seven) is outside (foris), is alien (alienum). In all probability foris and alienum are used as synonyms (see i, 11,' dum foras exeunt et se separant'; so Cyprian, Ep. ad Anton. i, 8, writes of a schismatic Bishop 'profanus est, alienus est, foris est'), though Ziwsa says that alienum here = diversum. Optatus has already written (i, 12) that heretics are 'ab hortulo et a paradiso Dei alieni'; he now writes simply that' whatever is schismatic' is ' alienum' ----is alien, is foreign to, is not within 'God's garden '----the Catholic Church. (We may compare St. Ambrose in Ep. I. Ad Cor. iii, 15, 'Extra Catholicam quicquid est, contrarium est.') St. Augustine takes up and several times uses this appeal to the Apostolic churches of the East. It is sometimes compared by non-Catholic controversialists to the patristic appeal to communion with Rome. But the work of St. Optatus is by itself enough to show the lack of parity. The duty of union with the Cathedra Petri is put forward as of primary and absolute necessity, because it is the Cathedra, because Peter alone received the keys, and the like. There are no parallel statements----evidently none could be made----in any of the Fathers about any other See, save the See of Rome. A Catholic in England before the Reformation might have said with perfect truth: 'Whoever is not in communion with the See of Canterbury is outside the Church '; as a Catholic to-day may say with equal truth: 'Whoever is not in communion with the See of Westminster is outside the Church.' It in no wise follows that the See of Canterbury has not fallen, nor that the See of Westminster may not (quod avertat Deus) fall into schism. Such immunity from schism and heresy can be predicated of One See alone----itself the Centre of Unity----set up for this very purpose, 'that unity might be preserved by all'----the Cathedra Singularis of St. Optatus (cf. note 2, p. 67).Against the Donatists · Book 3 14:19Optatus of Milevis77. Is. xxiii, 1. The Vulgate has naves maris; the Hebrew ' Ships of Tarshish '; the Old Latin (as we see from St. Optatus and St. Ambrose) naves Carthaginis; the LXX πλοῖα Καρχηδόνος .Against the Donatists · Translator's introduction 2:20Optatus of MilevisWhen then we reflect that St. Optatus wrote in |xi the century preceding the Councils of Ephesus and Chalcedon, in the very heart of what are sometimes known as 'Primitive Times,' when we remember that he was anterior to Ambrose, Augustine, Jerome and Leo the Great, when we recall the fact that the Reformation in Germany and England does not yet go back four hundred years, but that Optatus wrote six centuries before the Norman set foot on our English soil, and that some thousand years and then two hundred more were to elapse between the writings of Optatus and the breach with Rome over King Henry's divorce, it is a most striking and moving fact that this old Father of the Church bears his express and unequivocal witness not only to the necessity of union with the Cathedra Petri, but also to most of those Catholic Doctrines so violently assailed in the days of Luther, Calvin, Zwingli, Cranmer, Knox and their associates, and still denied on all sides around us.Against the Donatists · Translator's introduction 3:2Optatus of MilevisHowever, such an exegesis of Scripture is so alien to our habits of thought that it may draw the attention of the reader away from the real and great excellences of Optatus to a sense of mere annoyance at what will seem to be now and again his perversity of interpretation. (In fairness it should be said that, so far as this is true of Optatus, it is true also often of St. Ambrose and sometimes even of St. Augustine.) In my anxiety that there should be nothing to hinder the study of the really important and interesting parts of the work of St. Optatus, I thought for a moment of excluding his applications of the Old Testament to the circumstances of the Donatist schism. But a very little consideration made me see that such a course was out of the question, and that if I translated St. Optatus at all I must translate every word, so that it would be impossible for anyone to think that Optatus had been bowdlerised or mutilated at my hands. He is great enough to be read in his entirety and reckoned with as |xviii a whole. The reader may be certain that I have translated----for him to read, if he likes----everything without exception as it stands in the Seven Books of Optatus, as he submitted them to the judgement of his own time.Against the Donatists · Translator's introduction 3:9Optatus of MilevisConcerning the life of St. Optatus hardly anything is known, but he has always been held in honour in the Church by reason of the tradition concerning the sanctity of his life, as well as the vigour and learning with which he defended the Faith. Thus St. Fulgentius joins his name with those of Augustine and Ambrose, and writes as follows: 'Sive quod Sanctus Ambrosius, sive quod Sanctus Augustinus, sive quod Sanctus Optatus senserunt a nobis quoque salva veritate fidei sentiatur.' St. Augustine too joins together St. Ambrose and St. Optatus as authorities, writing, 'doctrinam quam commendavit Milevitanus Optatus vel Mediolanensis Ambrosius.' In another place St. Augustine appeals to St. Optatus as the great authority for the history of the Donatist schism, and describes him as 'Venerabilis memoriae Milevitanus Episcopus Catholicae Communionis Optatus.' Concerning the accuracy of St. Optatus as an historian there has never been any more doubt than as to his orthodoxy and learning as a theologian. His work was, |xxiv as he himself tells us and St. Augustine bears witness, richly documented and was never controverted on any side. Indeed there is an amusing story given by St. Augustine and still to be found in the Gesta Collationis Carthaginensis as to how the Donatist Bishops appealed to his authority concerning Constantine's refusal to allow Caecilian to return immediately to his See, and the way in which the laugh was turned against them when the whole passage was read aloud.Against the Donatists · Translator's introduction 3:14Optatus of MilevisNothing is known as to the exact date or place of his death. Throughout Christendom there are magnificent temples raised to the honour of Ambrose, Jerome and Augustine; in memory of Cyprian there is a famous Chapel in the Catacombs; in no land----so far as I have been able to discover----is there even an altar raised to Heaven under the invocation of Optatus of Mile vis. For him there is no public cultus anywhere amongst the Faithful in the Church of God. But he lives in his work----a monument of his zeal for the Catholic Faith and for Catholic Unity. No Catholic, having once read this book, and having therein entered into the loyal, upright, devoted, strenuous, somewhat impetuous spirit of its author----a Bishop who threw himself whole-heartedly into the fight that he knew to be necessary; a formidable and on occasion hard-hitting champion of Religion; a good shepherd who knew not guile and hated schism, but loved the Peace which, as he tells us, Christ bequeathed as a keepsake to His children; who loved the Unity of the Church which alone can secure that Peace for those who will seek and ensue it; who loved the Chair of Peter and the safety of his flock better far than he loved aught on earth beside----but will recognise to the full the justice of the simple words of the Roman Martyrology which |xxvii on the fourth of each recurring June commemorate this single-minded servant of God,Apology for the Prophet David 1:2Ambrose of MilanWhy Ambrose undertakes to write a defense of David. The history of the deed is set forth. Then it is shown that the one whom God has justified is not to be judged; on the contrary, he is even to be praised, for in such power he did not commit more sins.Commentaries on the Twelve Davidic Psalms 1:1Ambrose of MilanCommentaries on the Twelve Davidic Psalms by Saint Ambrose, Bishop of Milan.Commentaries on the Twelve Davidic Psalms 22:15Ambrose of MilanIn this treatise on the psalm, Blessed Ambrose strongly reproaches the unfaithfulness and impiety of the tyrant Maximus, who dared to deceive and kill his lord Emperor Gratian through fraud and deceit. He declares that the emperor dwells in the Lord's sanctuary and rests on his mountain.Commentary on Luke 1:1Ambrose of MilanThe Exposition of the Gospel According to Luke, Comprised in Ten Books, by Saint Ambrose of Milan, Bishop.Concerning Repentance · Book 1 2:2Ambrose of MilanSt. Ambrose writes in praise of gentleness, pointing out how needful that grace is for the rulers of the Church, and commended to them by the meekness of Christ. As the Novatians have fallen away from this, they cannot be considered disciples of Christ. Their pride and harshness are inveighed against.Concerning Repentance · Book 1 4:2Ambrose of MilanTo the argument of the Novatians, that they only deny forgiveness in the case of greater sins, St. Ambrose replies, that this is also an offence against God, Who gave the power to forgive all sins, but that of course a more severe penance must follow in case of graver sins. He points out likewise that this distinction as to the gravity of sins assigns, as it were, severity to God, Whose mercy in the Incarnation is overlooked by the Novatians.Concerning Repentance · Book 1 5:2Ambrose of MilanSt. Ambrose proceeds with the proof of the divine mercy, and shows by the testimony of the Gospels that it prevails over severity, and he adduces the instance of athletes to show that of those who have denied Christ before men, all are not to be esteemed alike.Concerning Repentance · Book 1 6:2Ambrose of MilanThe objection from the unchangeableness of God is answered from several passages of Scripture, wherein God promises forgiveness to sinners on their repentance. St. Ambrose also shows that mercy will be more readily accorded to such as have sinned, as it were, against their will, which he illustrates by the case of prisoners taken in war, and by language put into the mouth of the devil.Concerning Repentance · Book 1 8:2Ambrose of MilanSt. Ambrose, addressing Christ, complains of the Novatians, and shows that they have no part with Christ, Who wishes all men to be saved.Concerning Repentance · Book 1 10:2Ambrose of MilanBy collating similar passages with 1 Sam. iii. 25, St. Ambrose shows that the meaning is not that no one shall intercede, but that the intercessor must be worthy as were Moses and Jeremiah, at whose prayers we read that God spared lsrael.Concerning Repentance · Book 1 15:2Ambrose of MilanSt. Ambrose explains that the flesh given to Satan for destruction is eaten by the serpent when the soul is set free from carnal desires. He gives, therefore, various rules for guarding the senses, points out the snares laid for us by means of pleasures, and exhorts his hearers not to fear the destruction of the flesh by the serpent.Concerning Repentance · Book 1 16:2Ambrose of MilanReturning from this digression, St. Ambrose explains what is the meaning of St. Paul where he speaks of coming "with a rod or in the spirit of meekness." One who has grievously fallen is to be separated, but to be again restored to religious privileges when he has sufficiently repented. The old leaven is purged out when the hardness of the letter is tempered by the meal of a milder interpretation. All should be sprinkled with the Church's meal and fed with the food of charity, lest they become like that envious elder brother, whose example is followed by the Novatians.Concerning Repentance · Book 2 2:2Ambrose of MilanSt. Ambrose gives additional rules concerning repentance, and showsConcerning Repentance · Book 2 4:2Ambrose of MilanExplanation of the parable of the Prodigal Son, in which St. Ambrose applies it to refute the teaching of the Novatians, proving that reconciliation ought not to be refused to the greatest offender upon suitable proof of repentance.Concerning Repentance · Book 2 5:2Ambrose of MilanSt. Ambrose turns against the Novatians themselves another objection concerning blasphemy against the Holy Spirit, showing that it consists in an erroneous belief, proving this by St. Peter's words against Simon Magus, and other passages, exhorting the Novatians to return to the Church, affirming that such is our Lord's mercy that even Judas would have found forgiveness had he repented.Concerning Repentance · Book 2 6:2Ambrose of MilanAs to the words of St. Peter to Simon Magus, from which the Novatians infer that there was no forgiveness for the latter, it is pointed out that St. Peter, knowing his evil heart, might well use words of doubt, and then by some Old Testament instances it is pointed out that "perchance" does not exclude forgiveness. The apostles transmitted to us that penitence, the fruits of which are shown in the case of David. St. Ambrose then adduces the example of the Ephraimites, whose penitence must be followed in order to gain the divine mercy and the sacraments.Concerning Repentance · Book 2 7:2Ambrose of MilanSt. Ambrose teaches out of the prophet Isaiah what they must do who have fallen. Then referring to our Lord's proverbial expression respecting piping and dancing, he condemns dances. Next by the example of Jeremiah he sets forth the necessary accompaniments of repentance. And lastly, in order to show the efficacy of this medicine of penance, he enumerates the names of many who have used it for themselves or for others.Concerning Repentance · Book 2 8:2Ambrose of MilanAn exhortation to mourning and confession of sins for Christ is moved by these and the tears of the Church. Illustration from the story of Lazarus. After showing that the Novatians are the successors of those who planned to kill Lazarus, St. Ambrose argues that the full forgiveness of every sin is signified by the odour of the ointment poured by Mary on the feet of Christ; and further, that the Novatian heretics find their likeness in Judas, who grudged and envied when others rejoiced.Concerning Repentance · Book 2 9:2Ambrose of MilanIn urging repentance St. Ambrose turns to his own case, expressing the wish that he could wash our Lord's feet like the woman in the Gospel, which is a great pattern of penitence, though such as cannot attain to it find acceptance. He prays for himself, especially that he may sorrow with sinners, who are better than himself. Those for whom Christ died are not to be contemned.Concerning Repentance · Book 2 10:2Ambrose of MilanIn what way faith is necessary for repentance. Means for paying our debts, in which work, prayer, tears, and fasting are of more value than money. Some instances are adduced, and St. Ambrose declares that generosity is profitable, but only when joined with faith; it is, moreover, liable to certain defects. He goes on to speak of some defects in repentance, such as too great haste in seeking reconciliation, considering abstinence from sacraments all that is needed, of committing sin in hope of repenting later.Concerning Repentance · Book 2 11:2Ambrose of MilanIn order to do away with the feeling of shame which holds back theguilty from public penance, St. Ambrose points out the advantage of prayers offered by the whole Church, and sets forth the example of saints who have sorrowed. Then, after reproving those who imagine that penance may be often repeated, he points on the difficulty of repentance, and how it is to be carried out.Concerning the Mysteries 1:2Ambrose of MilanSt. Ambrose states that after the explanations he has already given of holy living, he will now explain the Mysteries. Then after giving his reasons for not having done so before, he explains the mystery of the opening of the ears, and shows how this was of old done by Christ Himself.Concerning the Mysteries 3:2Ambrose of MilanSt. Ambrose points out that we must consider the divine presence and working in the water and the sacred ministers, and then brings forward many Old Testament figures of baptism.Concerning the Mysteries 8:2Ambrose of MilanOf the mystical feast of the altar of the Lord. Lest any should think lightly of it, St. Ambrose shows that it is of higher antiquity than the sacred rites of the Jews, since it was foreshadowed in the sacrifice of Melchisedech, and far better than the manna, as being the Body of Christ.Concerning Virgins · Book 1 2:2Ambrose of MilanSt. Ambrose, reflecting upon the account he will have to give of his talents, determines to write, and consoles himself with certain examples of God's mercy. Then recognizing his own deficiencies desires that he may be dealt with like the fig-tree in the Gospel, and expresses a hope that words will not fail him in his endeavour to preach Christ.Concerning Virgins · Book 1 3:2Ambrose of MilanThis treatise has a favourable beginning, since it is the birthday of the holy Virgin Agnes, of whose name, modesty, and martyrdom St. Ambrose speaks in commendation, but more especially of her age, seeing that she, being but twelve years old, was superior to terrors, promises, tortures, and death itself, with a courage wholly worthy of a man.Concerning Virgins · Book 1 7:2Ambrose of MilanSt. Ambrose explains that he is not speaking against marriage, and proceeds to compare the advantages and disadvantages of the single and married state.Concerning Virgins · Book 1 8:2Ambrose of MilanSt. Ambrose exhorts parents to train their children to virginity, and sets before them the troubles arising from their desire to have grandchildren. He says however that he does not forbid marriage, but rather defends it against heretics who oppose it. Still setting virginity before marriage, he speaks of the beauty of their spouse, and of the gifts wherewith He adorns them, and applies to these points certain vetoes of the Song of Songs.Concerning Virgins · Book 1 10:2Ambrose of MilanOther passages from the Song of Songs are considered with relation to the present subject, and St. Ambrose exhorting the virgin to seek for Christ, points out where He may be found. A description of His perfections follows, and a comparison is made between virgins and the angels.Concerning Virgins · Book 1 11:2Ambrose of MilanFinally, another glory of virginity is mentioned, that it is free from avarice. St. Ambrose, addressing his sister, reminds her of the great happiness of those who are free from those troubles as to luxury and vanity which come upon those who are about to marry.What then? What happiness it is that no desire of possessions inflames you! The poor man demands what you have, he does not ask for what you have not. The fruit of your labour is a treasure for the needy, and two mites, if they be all one has, are wealth on the part of the giver.Concerning Virgins · Book 1 12:2Ambrose of MilanSt. Ambrose answers objections made to the uselessness of his exhortations in favour of virginity, and brings forward instances of virgins especially in various places he mentions, and speaks of their zeal in the cause.Concerning Virgins · Book 1 13:2Ambrose of MilanIt is very desirable that parents should encourage the desire for the virgin life, but more praiseworthy when the love of God draws a maiden even against their will. The violence of parents and the loss of property are not to be feared, and an instance of this is related by St. Ambrose.Concerning Virgins · Book 2 2:2Ambrose of MilanIn this book St. Ambrose purposes to treat of the training of virgins, using examples rather than precepts, and explains why he does so in writing rather than by word of mouth.Concerning Virgins · Book 2 3:2Ambrose of MilanThe life of Mary is set before virgins as an example, and her many virtues are dwelt upon, her chastity, humility, hard life, love of retirement, and the like; then her kindness to others, her zeal in learning, and love of frequenting the temple. St. Ambrose then sets forth how she, adorned with all these virtues, will come to meet the numberless bands of virgins and lead them with great triumph to the bridal chamber of the Spouse.Concerning Virgins · Book 2 4:2Ambrose of MilanSt. Ambrose having set forth the Virgin Mary as a pattern for life, adduces Thecla as a model for learning how to die. Thecla suffered not from the beasts to whom she was condemned, but on the contrary received from them signs of reverence. He then proceeds to introduce a more recent example.Concerning Virgins · Book 2 6:2Ambrose of MilanThe story of the two Pythagorean friends, Damon and Pythias, is related by St. Ambrose, who points out that the case mentioned in the last chapter is more praiseworthy. A comparison is instituted between the treatment of their gods by heathen without any punishment, and Jeroboam's irreverence with its punishment.Concerning Virgins · Book 2 7:2Ambrose of MilanSt. Ambrose, in concluding the second book, ascribes any good there may be in it to the merits of the virgins, and sets forth that it was right before laying down any severe precepts to encourage them by examples, as is done both in human teaching and in holy Scripture.Concerning Virgins · Book 3 2:2Ambrose of MilanSt. Ambrose now goes back to the address of Liberius when he gave the veil to Marcellina. Touching on the crowds pressing to the bridal feast of that Spouse Who feeds them all, he passes on to the fitness of her profession on the day on which Christ was born of a Virgin, and concludes with a fervent exhortation to love Him.Concerning Virgins · Book 3 4:2Ambrose of MilanVirgins are exhorted to avoid visits, to observe modesty, to be silent during the celebration of the Mysteries after the example of Mary. Then after narrating the story of a heathen youth, and saying of a poet, St. Ambrose relates a miracle wrought by a holy priest.Concerning Virgins · Book 3 5:2Ambrose of MilanHaving summed up the address of Liberius, St. Ambrose passes on to the virtues of his sister, especially her fasts, which however he advises her to moderate to some extent, and to exercise herself in other matters, after the example which he adduces. Especially he recommends the Lord's Prayer, and the repetition of Psalms by night, and the recitation of the Creed before daylight.Concerning Virgins · Book 3 6:2Ambrose of MilanSt. Ambrose, speaking of tears, explains David's saying, "Every night wash l my couch with my tears," andgoes on to speak of Christ bearing our griefs and infirmities. Everything should be referred to His honour, and we ought to rejoice with spiritual joy, but not after a worldly fashion.Concerning Virgins · Book 3 7:2Ambrose of MilanHaving mentioned the Baptist, St. Ambrose enters into a description of the events concerning his death, and speaks against dancing and the festivities of the wicked.Concerning Virgins · Book 3 8:2Ambrose of MilanIn reply to Marcellina, who had asked what should be thought of those who to escape violence killed themselves, St. Ambrose replies by narrating the history of Pelagia, a virgin, with her mother and sister, and goes on to speak of the martyrdom of the blessed Sotheris, one of their own ancestors.Concerning Widows 2:2Ambrose of MilanThe precepts of the Apostle concerning a widow indeed are laid down, such as, that she bring up children, attend to her parents, desire to please God, show herself irreproachable, set forth a ripeness of merits, have been the wife of one man. St. Ambrose notes, however, that a second marriage was not condemned by St. Paul, and adds that widows must have a good report for virtue with all. The reasons why younger widows are to be avoided, and what is meant by its being better to marry than to burn. St. Ambrose then goes on to speak of the dignity of widows, shown by the fact that any injury done to them is visited by the anger of God.Concerning Widows 3:2Ambrose of MilanSt. Ambrose returns to the story of the widow of Sarepta, and shows that she represented the Church, hence that she was an example to virgins, married women, and widows. Then he refers to the prophet as setting forth Christ, inasmuch as he foretold the mysteries and the rain which was to come. Next he touches upon and explains the twofold sign of Gideon, and points out that it is not in every one's power to work miracles, and that the Incarnation of Christ and the rejection of the Jews were foreshadowed in that account.Concerning Widows 4:2Ambrose of MilanBy the example of Anna St. Ambrose shows what ought to be the life of widows, and shows that she was an example of chastity at every age. From this he argues that there are three degrees of the same virtue, all of which are included in the Church, and sets forth several examples in Mary, in Anna, and in Susanna. But, he adds, the state of virginity is superior to either of the others, but that a widow ought to take greater care for the preservation of her good name.Concerning Widows 5:2Ambrose of MilanLiberality to the poor is recommended by the example of the widow the Gospel, whose two mites were preferred to the large gifts of the rich. The two mites are treated as mystically representing the two Testaments. What that treasure is for which we are taught to offer, after the example of the wise men, three gifts, or after that of the widow, two. St. Ambrose concludes the chapter by an exhortation to widows to be zealous in good works.Concerning Widows 6:2Ambrose of MilanNaomi is an instance of a widow receiving back from her daughter-in-law the fruits of her own good training, and is a token that necessary support will never fail the good widow. And if her life appears sad, she is happy, since the promises of the Lord are made to her. St. Ambrose then touches upon the benefits of weeping.Concerning Widows 7:2Ambrose of MilanBy the example of Judith is shown that courage is not wanting in widows; her preparation for her visit to Holofernes is dwelt upon, as also her chastity and her wisdom, her sobriety and moderation. Lastly, St. Ambrose, after demonstrating that she was no less brave than prudent, sets forth her modesty after her success.Concerning Widows 8:2Ambrose of MilanThough many other widows came near to Judith in virtue, St. Ambrose proposes to speak of Deborah only. What a pattern of virtue she must have been for widows, who was chosen to govern and defend men. It was no small glory to her that when her son was over the host he refused to go forth to battle unless she would go also. So that she led the army and foretold the result. In this story the conflicts and triumphs of the Church, and her spiritual weapons, are set forth, and every excuse of weakness is taken from women.Concerning Widows 9:2Ambrose of MilanTo an objection that the state of widowhood might indeed be endurable if circumstances were pleasant, St. Ambrose replies that pleasant surroundings are more dangerous than even trouble; and goes to show by examples taken from holy Scripture, that widows may find much happiness in their children and their sons-in-law. They should have recourse to the Apostles, who are able to help us, and should entreat for the intercessions of angels and martyrs. He touches then on certain complaints respecting loneliness, and care of property, and ends by pointing out the unseemliness of a widow marrying who has daughters either married already or of marriageable age.Concerning Widows 10:2Ambrose of MilanSt. Ambrose returns again to the subject of Christ, speaking of His goodness in all misery. The various ways in which the good Physician treats our diseases, and the quickness of the healing if only we do not neglect to call upon Him. He touches upon the moral meaning of the will, which he shows was manifested in Peter's mother-in-law, and lastly points out what a minister of Christ and specially a bishop ought to be, and says that they specially must rise through grace.Concerning Widows 11:2Ambrose of MilanHaving shown that the pretexts usually alleged for second marriages have no weight, St. Ambrose declares that he does not condemn them, though from the Apostle's words he sets forth their inconveniences, though the state of those twice married is approved in the Church, and he takes occasion to advert to those heretics who forbid them. And he says that it is because the strength of different persons varies that chastity is not commanded, but only recommended.Concerning Widows 13:2Ambrose of MilanSt. Ambrose, treating of the words in the Gospel concerning eunuchs, condemns those who make themselves such. Those only deserve praise who have through continence gained the victory over themselves, but no one is to be compelled to live this life, as neither Christ nor the Apostle laid down such a law, so that the marriage vow is not to be blamed, though that of chastity is better.Concerning Widows 14:2Ambrose of MilanThough a widow may have received no commandment, yet she has received so many counsels that she ought not to think little of them. St. Ambrose would be sorry to lay any snare for her, seeing that the field of the Church grows richer as a result of wedlock, but it is absolutely impossible to deny that widowhood, which St. Paul praises, is profitable. Consequently, he speaks severely about those who have proscribed widowhood by law.Concerning Widows 15:2Ambrose of MilanSt. Ambrose meets the objection of those who make the desire of having children an excuse for second marriage, and especially in the case of those who have children of their former marriage; and points out the consequent troubles of disagreements amongst the children, and even between the married persons, and gives a warning against a wrong use of Scripture instances in this matter.Exposition of the Christian Faith · Book 1 7:2Ambrose of MilanBy way of leading up to his proof that Christ is not different from the Father, St. Ambrose cites the more famous leaders of the Arian party, and explains how little their witness agrees, and shows what defence the Scriptures provide against them.Exposition of the Christian Faith · Book 1 10:2Ambrose of MilanSt. Ambrose questions the heretics and exhibits their answer, which is, that the Son existed, indeed, before all time, yet was not co-eternal with the Father, whereat the Saint shows that they represent the Godhead as changeable, and further, that each Person must be believed to be eternal.