The Ascension And The Gate

Quid igitur agemus? Quomodo ascendemus ad coelum? Sunt illic dispositae potestates, ordinati principes, qui coeli ianuas servant, qui ascendentem interrogant: quis me admittet, nisi omnipotentem annuntiem Christum? Clausae sunt portae, non cuicumque aperiuntur: non quicumque vult, nisi qui fideliter credit, ingredietur. Custoditur aula imperialis. Sed esto, indignus obrepserit, latuerit principes portarum coelestium, discubuerit in coena Domini; ingressus Dominus convivii, videns non indutum nuptiale fidei vestimentum, proiiciet eum in tenebras exteriores, ubi sit fletus et stridor dentium, si fidem pacemque non servet. Servemus igitur nuptiale quod accepimus vestimentum, nec Christo propria denegemus, quem omnipotentem annuntiant angeli, prophetae significant, apostoli testificantur, sicut iam supra ostendimus. Et fortasse non de istius tantummodo coeli portis propheta dixerit quod praeteribit; et alios enim coelos Dei Verbum penetrat, de quibus dictum est: Habemus enim sacerdotem magnum, principem sacerdotum, qui pertransivit coelos, Iesum Filium Dei. Qui sunt isti coeli, nisi et hi de quibus dicit Propheta: Coeli enarrant gloriam Dei? Stat enim Christus ad ianuam mentis tuae, audi cum dicentem: Ecce sto ad ianuam, et pulso; si quis mihi aperuerit, ingrediar ad illum; et coenabo cum eo, et ipse mecum. Et Ecclesia de eo dicit: Vox fratris mei pulsat ad ianuam. Stat ergo, et non solus stat; sed praecedunt eum angeli, qui dicunt: Tollite portas, principes, vestri. Quas portas? Illas utique de quibus et alibi dicit: Aperite mihi portas iustitiae. Aperi ergo Christo portas tuas, ut ingrediatur in te: aperi portas iustitiae, aperi portas pudicitiae, aperi portas fortitudinis atque sapientiae. Crede angelis dicentibus: Et elevamini portae aeternales, et introibit rex gloriae, Dominus sabaoth. Porta tua vocis fidelis canora confessio est: porta tua ostium verbi est, quam sibi Apostolus optat aperiri, dicens: Ut aperiatur mihi ostium verbi ad eloquendum mysterium Christi. Aperiatur igitur Christo porta tua, nec solum aperiatur, sed etiam elevetur; si tamen aeternalis, est, non caduca; scriptum est enim: Et elevamini portae aeternales. Elevatum est super limen Esaiae, quando Seraphim labia eius tetigit, et vidit regem Dominum sabaoth. Tuae ergo portae elevabuntur, si sempiternum, si omnipotentem, si inaestimabilem, si incomprehensibilem, si eum qui et praeterita omnia et futura noverit, Filium Dei credas. Quod si praefinitae potestatis et scientiae, subiectumque opinaris, non elevas portas aeternales. Sanctus Ambrosius Mediolanensis, De Fide Ad Gratianum, 4.2 Source: Migne PL 16.620a-621b

What then shall we do? How shall we ascend to heaven? There powers are set, principalities drawn up who guard the doors of heaven, who question the one who ascends. Who shall admit me, unless I announce that Christ is Almighty? The gates are shut, they are not opened to just anyone, not everyone who wishes shall enter, unless he also believes faithfully. The imperial palace is guarded. But let it be that some unworthy fellow has crept up and sneaked past the principalities of the gates of heaven, and he has sat down at the supper of the Lord. The Lord of the banquet enters, He sees one who is not wearing the wedding garment of the Faith, He throws him out into outer darkness, where there is a weeping and gnashing of teeth,1 if he keep not the Faith and peace. Let us, therefore, guard the wedding garment we have received, and not deny Christ that which is His own, whose omnipotence angels announce, prophets foretell, Apostles give witness to, even as we have already shown above. And perhaps the Prophet has spoken of His entering in, not only with regard to the gates of the universal heaven; for there are other heavens into which the Word of God passes, concerning which it is said: 'We have a great Priest, a High Priest, Who has passed through the heavens, Jesus, the Son of God.' 2 What are those heavens, but the heavens concerning which the Prophet says: 'The heavens declare the glory of God'? 3 For Christ stands at the door of your soul. Hear Him saying: 'Behold, I stand at the door, and knock: if any man open to Me, I will come in to him, and I will eat with him, and he with Me.' 4 And the Church says of Him: 'The voice of my brother sounds at the door.' 5 He stands, then, but he does not stand alone, but angels go before Him, who say: 'Lift up the gates, you princes.' 6 What gates? Those which he speaks of in another place: 'Open to me the gates of righteousness.' 7 Open, then, your gates to Christ, that He may enter into you. Open the gates of righteousness, the gates of chastity, the gates of fortitude and wisdom. Believe the message of the angels: 'Raise up you everlasting gates, and the King of glory shall enter, the Lord of Hosts.' 6 Your gate is the song of confession made with faithful voice. Your gate is the door of the Lord which the Apostle wishes to have opened for him, saying: 'That a door of the word may be opened for me, to speak of the mystery of Christ.' 8 Let your gate, then, be opened to Christ, and not only opened, but raised up, if, that is, it is eternal and not fallen, for it is written: 'And be raised up, you eternal gates.' 6 The lintel was raised up for Isaiah, when the seraph touched his lips and he saw the Royal Lord of Hosts. 9 Therefore your gates shall be raised up if you believe the Son of God to be eternal, omnipotent, beyond all praise and understanding, knowing all things both past and to come. For if you think Him to be of limited power and knowledge, and subordinate, you do not raise up the eternal gates. Saint Ambrose, On The Faith, To The Emperor Gratian, Chap 4 1 Mt 22.11 2 Heb 4.14 3 Ps 18.2 4 Apoc 3.20 5 Song 5.2 6 Ps 23.7 7 Ps 117.19 8 Colos 4.3 9 Isaiah 6.1-7