Following The Good

Rogamus vero vos, fratres, corripite inquietos, consolamini pusillanimes, opitulamini infirmis, patientes estote ad omnes. Videte ne quis malum pro malo alicui reddat: sed semper quod bonum est sectamini et in invicem, et in omnes. Semper gaudete in Domino, sine intermissione orate, in omnibus gratias agite. Haec est enim voluntas Dei in Christo Jesu in omnibus vobis. Quoniam necesse est quosdam in plebe esse immodestos, quosdam autem pusillanimes, hoc est, timidos, quosdam vero fide infirmos; ideoque hos qui moderati sunt et magnanimes, et fide fundati, hortatur cum prece, ut his consulant, ut possint proficere, sufferentes eos; ne si retributio fit malorum, pejores se fiant. Idcirco nihil aliud quam bonum sectandum hortatur non solum in causa fratrum, sed et in omnium. Possunt enim bonis operibus attrahi infideles ad credulitatem, ex qua semper gaudeatur in Domino, hoc est, in bonum. Orandum autem sine intermissione; sedulae enim preces provocant animum judicis ad dandam misericordiam. In omnibus vero actibus bonis Deo gratias agendas, qui hanc tribuit doctrinam in Christo Jesu Domino nostro. Ambrosiaster, In Epistolam ad Thessalonicenses Primam, Caput V Source: Migne PL 17.425b-c

And we beseech you, brothers, correct the disorderly, comfort the faint hearted, support the weak, be patient with everyone. Take care that no one returns evil for evil to anyone, but always follow that which is good for each other, and for all. Always rejoice. Pray without ceasing. In all things give thanks, for this is the will of God in Christ Jesus for all of you. 1 Because it is necessary that some among the people will be troublesome and some faint hearted, that is timid, and some weak in faith, therefore with a prayer he exhorts those who are self controlled and magnanimous and firm in faith, that they should care for those mentioned, so that they may be able to profit from bearing with them, lest if there be a reward for evils, theirs be worse. Therefore he exhorts that they should seek nothing else but the good, and not only for the sake of their brothers, but for all men. For with good works they can attract the faithless to belief, because of which there is always rejoicing in the Lord, that is, in the good. But there must be prayer without ceasing, for sedulous prayer inclines the soul of the judge to turn to mercy. And in every good act give thanks to God, who gives this teaching in Jesus Christ our Lord. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Thessalonians, Chapter 5 1 1 Thes 5.14-17

Labour And Chains

Memor esto Christum Jesum resurrexisse a mortuis ex semine David secundum Evangelium meum, in quo laboro usque ad vincula, quasi latro, sed verbum Dei non alligatum. Quoniam multi futuri erant filii diaboli, qui Filium Dei incarnatum negarent; idcirco hoc memorat, quoniam fallaciter sub nomine apostolorum hoc asseverate nituntur. Subjecit, secundum Evangelium meum, ut excluderet malae mentis falsa colloquia; non enim plus haereticis credendum est de apostolis, quam his ipsis de praedicatione sua testantibus, quam praedictionem cum labore se agere queritur. Pressuris enim tribulabatur et carceribus, eo quod tam Judaeos quam gentiles offenderet, sicut illis videbatur, incredibilia praedicando; iratos enim habebat Judaeos propter Legem, quam cessare docebat: gentiles autem inimicos sibi faciebat, quia unum Deum praedicabat in Christo. Unde quasi latronem hunc tractabant, alligantes, claudentes si posset tacere, nescientes quia verbum Dei alligari non poterat. Denique saepe clausus non dispendium fecit, sed lucrum; neque enim defuit, cui praedicaret in carcere, ut quos libere invitare ad fidem non posset, in vinculis positus pasceret Dei verbo. Ambrosiaster, Commentaria in Epistolam ad Timotheum Secundam, Caput II Source: Migne PL 17.489b

Remember Jesus Christ, resurrected from the dead, from the seed of David, according to my Gospel at which I labour, even to the wearing of chains like a criminal, but the word of God has not been bound. 1 Because there shall be many sons of the devil who deny the incarnation of the Son of God, therefore he reminds him of this which they deceitfully struggle to assert under the name of Apostles. He adds 'according to my Gospel' to exclude the false speech of wicked minds, for heretic apostles should not be trusted more than the testimony of his own preaching, by which preaching with labour he seeks to prove himself. Indeed he suffered persecution and imprisonment because just as he offended Jews, so he offended Gentiles, by preaching, as it seemed to them, unbelievable things. He angered Jews because of the Law which he taught was ended, and he made enemies of Gentiles because he preached one God in Christ. Whence they treated him as a criminal, putting him in chains, as if by shutting him up they might silence him, not knowing that the word of God cannot be fettered. Finally by his frequent imprisonment, he did not suffer loss, but profited, for in prison there was no lack of men to preach to, so that those he was not able to call to faith when free, he fed with the word of God when placed in chains. Ambrosiaster, Commentary On The Second Letter of Saint Paul To Timothy, Chapter 2 1 2 Tim 2.8-9

Conduct And Salvation

Itaque carissimi mei, sicut semper obedistis, non ut in praesentia mei tantum, sed multo magis nunc in absentia mea, cum metu et tremore vestram salutem operamini. Deus est enim, qui operatur in vobis et velle, et perficere pro bona voluntate. Deum bonos conatus adjuvare testatur; omnem enim gratiam semper reportat ad Deum; ut nostrum sit velle, perficere vero Dei. Nam quis vinceret Principes ac Potestates, rectores tenebrarum harum, spiritlia nequitiae in coelstibus, nisi solus Deus, quos causa invidiae inimicos habemus? Indignantur enim nos dici filios Dei. Non ergo novem est, quod hortatur: sed ut more solito subditi Evangelio, curam propiae conversationis habentes; bona enim conversatio salutem operatur. Ambrosiaster, In Epistolam Beati Pauli Ad Philippenses, Caput II Source: Migne PL 17.411d-412a

Therefore, my most beloved ones, since you have always been obedient, and not only in my presence, but much more now in my absence, work your salvation with fear and trembling. For it is God who works in you, both to will and to achieve, according to His good will. 1 He gives witness that God helps the good in their trials, for he attributes every grace to God, that it may be our wish to be perfected only in God. For who would conquer princes and power, rulers of this darkness, and spirits of wickedness in the heavens, 2 unless God alone? For which reason we have the envy of those enemies, for they are indignant that we should be called sons of God. Therefore he does not exhort anything new here, only that they be anxious to cleave to the Gospel, having care for their own conduct, for it is good conduct that works salvation. Ambrosiaster, Commentary On The Epistle of Saint Paul To Philippians, Chapter 2 1 Phil 2.12-13 2 Ephes 6.12

Resurrection and Transformation

Nostra autem conversatio in coelis est; unde et Salvatorem exspectamus Dominum nostrum Jesum Christum, qui transfigurabit corpus humilitatis nostrae conforme corpori gloriae suae, secundum operatione suam, qua possit etiam subjicere sibi omnia. Spiritalia curantes in coelis agere dicuntur, cum ipsi adhuc sint in terris; quomodo mali Principes et Potestates, cum sint adhuc ipsi in firmamento, conversatione tamen in terris sunt. Christianorum ergo actus in coelis sunt, ubi et spes salutis eorum est, qui est Christus, quem omnis fidus exspectat ad transfigurationem corporis carnis; ut quod ex humo est, indutum spiritali veste, conforme efficiat adventu majestatis suae corpori gloriae suae, juxta operationem suam, id est secundum virtutem suam, qua possit subjicere sibi omnia: hoc est, quia per resurrectionem mortuorum et immutationem in gloria apparebit virtus Domini manifestata, comprimens omnes Principes et Potestates; ut manifestetur ipse Deus et Dominus esse omnium Ambrosiaster, In Epistolam Beati Pauli Ad Philippenses, Caput III Source: Migne PL 17.417c-418a

Our conversation is in heaven, from whence we should expect our Lord Jesus Christ, who shall transfigure the body of our humility to conform to the body of His glory, according to his own work, which can subject everything to Him. 1 Those who care for spiritual things are said to conduct themselves as if in heaven while they are yet on the earth, and the wicked princes and powers while yet in the firmament are on the earth because of their cares. Therefore the conduct of Christians is in heaven, where is the hope of their salvation, who is Christ, whom the whole faith expects for the transfiguration of the body of flesh, so that what is from the earth may be endowed with spiritual vestments and be fashioned in conformance with the body of His glory in the coming of His majesty, by his own work, that is according to his power, which can subject everything to Him, and this is because in the resurrection and transformation of the dead the power of the Lord will appear in manifest glory, casting down all princes and powers, thus to reveal Him as God and Lord of all things. Ambrosiaster, Commentary On The Epistle of Saint Paul To Philippians, Chapter 3 1 Phil 3.20-21

Corruption And Cleansing

Nescitis quia modicum fermentum totam massam corrumpit? Ita et peccatum unius, quod cognitum non arguitur, multos contaminat; immo omnes qui norunt, et non devitant, aut cum possint arguere, dissimulant. Non enim sibi videtur peccare, quando a nullo corripitur aut vitatur. Expurgate vetus fermentum, ut sitis nova conspersio. Hoc duplici genere accipiendum est, quia est et fermentum humana doctrina, dicente Salvatore: Cavete a fermento Pharisaeorum, id est a doctrina. Et ad malam ergo doctrinam cavendam, et ad hanc causam dictum est, quia eiecto fornicatore, vetus fermentum eiicitur. Ideo autem vetus quia antiqui erroris peccatum est. Nova autem compositio, Christi doctrina est. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput V Source: Migne PL 17.209a-c

Do you not know that a little leaven corrupts the whole mass? 1 Thus even one sin, which is known and not disputed, infects many. Indeed all who know and do not admonish it or dispute it when they are able to do so, they lie. For it does not seem a sin to a man when he is not corrected nor condemned by anyone. Clean out the old leaven that you may be a new lump. This must be understood in two ways, because there is a leaven of human teaching, concerning which the Saviour says: 'Beware the leaven of the Pharisees.' 1 That is, beware their teaching, and therefore it is a warning against wicked teaching, and for this reason it was said, because with the ejection of the fornicator, the old leaven is ejected. Therefore it is old because it is the sin of the old error. But the new lump is the teaching of Christ. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 5 1 1 Cor 5.6 2 Mt 16.11

More Love

De affectione autem fraternitatis non habemus necessitatem scribendi vobis; ipsi enim a Deo edocti estis, ad hoc ut vos invicem diligati. Nam et hoc facitis in omnes fratres per universam Macedoniam. Etiam hoc cum facere illos laudat, commonet tamen ut propensius id agant; quos enim ab ipso Deo doctos dicit, promptiores esse debere in fraterna dilectione significat. Propter multa enim charitatem Deus misertus est nostri, cujus imitatores effecti, non immerito adoptatos nos ostendimus a Deo in filios. Ambrosiaster, In Epistolam ad Thessalonicenses Primam, Caput IV Source: Migne PL 17.449b

But about fraternal love we have no need to write to you, you who have been taught by God Himself in this, that you love one another, for even this you do to all the brothers throughout the whole of Macedonia. 1 Even when he praises those who do this, he yet exhorts them to be more eager in doing it, which means that those whom he says have been taught by God should be most intent in the loving of brothers. For on account of much love God has been merciful to us, of whom being made imitators, we show that we are not unworthy of being adopted as sons of God. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Thessalonians, Chapter 4 1 1 Thes 4.9-10

Grief And Hope

Nolumus autem vos ignorare, fratres, de iis qui dormiunt; ne contristemini, sicut et caeteri qui spem non habent. Nam si credimus quod Jesus mortuus est et resurrexit, sic et Deus illos, qui dormierunt per Jesum adducet cum eo. Manifesta est ratio, quia si resurrectio creditur mortuorum futura, non sunt lugendi, qui cum signo crucis exeunt. Lugendi autem vere sunt infideles, qui hinc transeunt in gehennam; ut ediscant verum esse, quod credere noluerunt. Fideles autem resurgent ad gloriam, ut qui in saeculo stulti habiti sunt propter fidem, videantur prudentes; providerunt enim sibi gloriam. Hi sunt qui per Jesum, id est, sub spe fidei hujus exeuntes, adducentur cum eo in adventu ejus; ut ab hominibus videantur. Cum tamen ipse defuncti excessum lugendum prohibeat, ipse alibi dicit: Ne tristitiam haberem. Sed jam suo loco solutum est. Ambrosiaster, In Epistolam ad Thessalonicenses Primam Caput IV Source: Migne PL 17.449d-450a

We do not wish you to be ignorant, brethren, concerning those who are asleep, so that you are not sorrowful, even as others who have no hope. For if we believe that Jesus died and rose again, so God will bring with Him even those who have slept through Jesus. 1 The reason is obvious, because if there is belief in the future resurrection of the dead, then they who depart with the sign of the cross should not be mourned. In truth mourning is for the faithless, who pass from here into hell, that there they learn the truth they refused to believe in here. But the faithful shall rise to glory, so that those who in the world lived as fools on account of faith, shall appear wise, for they foresaw glory for themselves. These who depart through Jesus, in the hope of faith in Him, shall attend Him in His coming, so that they will be seen by men. However when here he prohibits them to mourn excessively for the dead, he says elsewhere: 'Lest I be sorrowful.' 2 And now in this passage the matter is resolved. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Thessalonians, Chapter 4 1 1 Thes 4.12-13 2 Phil 2.27

Achieving The Promise

Nam cum sumus in hoc corpore, id est, mortali, ingemiscimus gravati; eo quod nolumus exui, sed superindui; absorbeatur mortale hoc a vita. Idem sensus est, ideo enim dicit gravatos nos passionibus corporis, et ipsius mundi tempestatibus, postulationes ad Deum dirigere, ne immutemur victi, et indigni efficiamur: sed ut contigerit exitus, perseverantes in fide, induti inveniamur sancto Spiritu, qui in substantia Christus est. Tunc enim superindui promissa gloria poterimus, si exuti corpore, non despoliati a sancto Spiritu fuerimus. Sic mortale absorbetur a vita, id est, ut resurgentes superinduamur immortalitate cum gloria; ne ultra mori possit, aut passionibus implicari: et hoc est absorberi a vita; non enim dicendus est absorberi a vita, qui ad hoc surgit, ut poenis agatur. Qui autem perficit nos in hoc ipsum, Deus est: qui etiam dedit nobis pignus Spiritum. Hoc quod ingemiscentes poscimus, id est, non ut exui, sed ut superindui mereamur, juxta supradictum sensum, in die judicii Deum perficere dicit; quia promisit, et fidelis est, dans hujus rei implendae pignus Spiritum; ipse est enim signaculum adoptionis nostrae. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Secundum, Caput V Source: Migne PL 17.293d-294a

'For while we are in this body,' that is, the mortal body, 'we groan deeply, not that we be stripped of it, but that we be superendowed, this mortality absorbed by life.' 1 The meaning is the same, therefore he says that with us weighed down by the passions of the body and the tempests of the world, we ask God to guide us, lest we be changed into those conquered and made unworthy, but rather that we reach the end preserved in faith, being found endowed with the Holy Spirit, who in substance is Christ. For then superendowed we shall achieve the glorious promise, if by the Holy Spirit we are stripped of the body, not despoiled. So what is mortal is absorbed by life, that is, that rising we are superendowed with immortality in glory, not able to die anymore, or be embroiled in the passions. This is to be absorbed by life, for it is not to be said that he is absorbed from life who rises to it, as if a punishment were enacted. He who perfects us in this is God, who gives us the seal of the Spirit. This is what we ask for in our groaning, that is, not that we be stripped, but that we merit to be superendowed, according to the aforementioned understanding, on the day of judgement when he says that God will perfect, because He has promised and He is faithful, giving the Spirit as the pledge of the things to be fulfilled, He who is the sign of our adoption. Ambrosiaster, Commentary On The Second Letter of Saint Paul To The Corinthians, Chapter 5 1 2 Cor 5.4

Suffering And Understanding

Propter quod non sustinentes amplius, placuit nobis remanere Athenis, solis: et misimus Timotheum fratrem nostrum, et ministrum Dei in Evangelio Christi, ad confirmandos vos, et exhortandos pro fide vestra: ut nemo moveatur in tribulationibus istis : ipsi enim scitis quod in hoc positi sumus. Nam et cum apud vos essemus, praedicebamus vobis passuros nos tribulationes, sicut et factum est, et scitis. Desiderii supra memorati causas expressit. Idcirco enim praesentes esse apud eos volebant, ita animas eorum firmarent; ne quis ex his scandalum pateretur de pressuris apostolorum, ut qui tanta signa facerent, aliquando infirmarentur; ita humiliati, ut verberibus et vinculis subjicerentur. Ad quam rem excusandam Timotheum missum testatur idoneum doctorem, qui ostenderet hinc merita crescere christianis, si pro nomine Domini passi gratias agant, a quo hujus rei mercedem exspectant, simulque preces Deo funderunt, ut stabiles essent. Quam persecutionem idcirco se passuos praedicaverant; ut per id quod praescientiam hujus rei habere se protestarentur, posses se effuere et declinare has injurias approbarent: sed quia spes magna in his est, ideo dicit illatas sufferre quidem libenter Ambrosiaster, In Epistolam ad Thessalonicenses Primam Caput III Source: Migne PL 17.447a-b

For which reason, when we could bear it no longer, we thought it good to remain at Athens alone, and we sent Timothy, our brother and servant of God in the Gospel of Christ, to strengthen you and exhort you concerning your faith, that no one should be moved by these tribulations, for yourselves know that this is our lot, for even when we were with you we preached that we would suffer afflictions, just as it has come to pass, and you know. 1 He speaks of the reasons for the desire mentioned. For they wished to be present with them that they might strengthen their souls, lest some scandal be suffered because of the affliction of the Apostles, that they who made such great signs, at another time were weak, and humiliated, so that they were subject to blows and chains. To which he bears witness he sent the capable teacher Timothy to explain the matter, he who was to show how merit increases for Christians if suffering for the name of the Lord they give thanks, by which they may hope for a reward for these things, and at the same time pour forth prayers, that they might remain firm. And this perseuction which they were to suffer they had preached about, so that because of this prescience of the things which they had declared they would have, it were possible they might have approved flight and refusal of these injuries, but because there is great hope in these things, therefore he says that they willingly suffered what came upon them. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Thessalonians, Chapter 3 1 1 Thes 3.1-4

Enriching Works

Modestia vestra nota sit omnibus hominibus... Nunc exemplo eorum alios vult lucrari; cum enim modestia eorum manifestata fuerit, id est, rationabilis conversatio, lucebunt opera eorum, et non deerunt, qui imitentur bonum illorum; ut non solum propriorum gestorum, sed et aliorum augmentum consequantur; ut sicut dictum est, labores fructuum suorum edant. Quando enim fructus operum suorum alios acquirit ad opus bonum, labores eorum qui acquisiti sunt, proficient eis, quorum exemplo bona opera imitari coeperunt. Ambrosiaster, In Epistolam Beati Pauli Ad Philippenses Source: Migne PL 17.418c

May your modesty be known to all men... 1 Now he wishes others to be enriched with their example. When their modesty shall have been made manifest, that is, their reasonable way of living, their works shall enrich, and they shall not lack who shall imitate their goods, so that their own deeds shall not only give increase to themselves but even to others, as it is said: 'They shall eat the fruit of their labours.' 2 For when the fruit of their works gains others for good work, the labours of those gained are profitable to them, who began by their example to imitate good works. Ambrosiaster, Commentary On The Epistle of Saint Paul To Philippians 1 Phil 4.5-7 2 Ps 127.2

Commands And Binding

Quapropter multam fiduciam habens in Christo imperandi tibi, quod ad rem pertinet, propter charitaem tamen magis deprecor, cum sis talis, ut Paulus senex, nunc autem et vinctus Christi Jesu. Quantum ratio exigebat, dignum erat imperare discipulo magistrum ex fiducia apostolicae auctoritatis; sed quia vir bonus erat philemon, per affectum illum provocat obaudire, quasi coaevum aetatis, et vinctum Christi Jesu, id est, obligtum negotiis Dominicis, vel propter nomen ejus subjectum vinculis, sicut erant et ipsi apostoli. Tales enim fuerunt Judas et Silas, qui, cum ex plebe essent, primores inter fratres, obligaverant semetipsos Dominicis actibus; ut una cum apostolicis coagonizarent propter fidem Dei. Unde Silas particeps laborum invenitur Apostoli. Ambrosiaster, In Epistolam Beati Pauli Ad Philomenem Source: Migne PL 17.505b

Whence by the possession of great faith in Christ I can command you to act in this affair, yet because of love I rather beg you, who are such as I, an old man, and now even a prisoner for Jesus Christ. 1 Weighty reason demanded that on account of Apostolic authority the master was fit to command the pupil, but because Philemon was a good man, he calls on him to obey out of affection, as men of the same age, and a captive of Jesus Christ, that is, one bound to the affairs of the Lord, indeed on account on His name subject to chains, as the Apostles were. For such were Judas and Silas, 2 who from the common people, first among brothers, bound themselves to the deeds of the Lord, so that they suffered with the Apostles on account of the faith of God. Whence Silas is found to participate in the trials of the Apostle. Ambrosiaster, Commentary On The Epistle of Saint Paul To Philemon 1 Philemon 8-9 2 Acts 15.22-

Apostles And Servants

Quid igitur est Apollo? Quid vero Paulus? Ministri ejus, cui credidistis. Ut quia ministri sunt spes in his non sit, sed in Deo, cujus ministri sunt. Illi enim gratiarum actio deferenda est, cujus donum est; hi vero servi, quos etiam invitos oportet. Numquid non Moyses coactus est ire ad Pharaonem; et Jonas invitius missus est praedicare Ninivitis, et Ananias contradicens missus est Saulo manum imponere? Et unicuique sicut Dominus dedit. Id est, sicut voluit, et scivit?, divisit singulis efficia ministerii Ego plantavi, Apollo rigavit, sed Deus incrementum dedit. Plantare est evangelizare, et ad fidem attrahere: rigare vero, baptizare solemnibus verbis: peccata autem dimittere, et Spiritum dare, Dei solius. Si ergo effectum salutis Deus dat, nulla gloria in hac re hominis est. Scimus enim et Spiritum sanctum sine manus impositione datum a Deo, et non baptizatum consecutum remissionem peccatorum. Numquid non hic invisibiliter baptizatus est, quanod baptismatis consecutus est? Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput I Source: Migne PL 17.198c-199a

What, then, is Apollos? What Paul? His servants, of the One you have believed in...1 So that because they are servants there should be no hope placed in them but rather in God whose servants they are. To Him thanksgiving should be given, to Him who gives the gift. They are servants, and even if they are unwilling. Did not Moses go under constraint to Pharaoh? Was not Jonah unwilling when he was sent to preach to the Ninivites? And did not Ananias protest when he was sent to place his hands on Saul? 2 And as the Lord gives to each one... That is, as He wishes and knows, He distributes to each one useful services. I planted, Apollos watered, but God gave the growth... To plant is to evangelise, and to draw to the faith. To water is to baptise with solemn words. But to forgive sins and to give the Spirit belongs to God alone. If therefore God gives the reward of salvation, there is no glory in it for a man. For we know the Holy Spirit has been given by God without the placing on of hands, and that forgiveness of sins has been given without baptism. Is it not that he has been baptised invisibly when that which belongs to baptism follows? Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 1 1 1 Cor 3.5 2 Exod 3.18-4.17, Jonah 1.1-3, Acts 9.10-19

From Whom Is Everything

Nobis tamen unus Deus Pater, ex quo omnia, et nos in illo... Omnia enim ex illo quaeque sunt, ubicumque sunt. Cum autem dicit: Et nos in illo, discrevit nos a caeteris, qui cum ex illo sint, non tamen sunt in illo, dum adhuc non credunt. Et unus Dominus Jesus, per quem omnia, et nos per ipsum. Omnia enim ex Patre quidem, sed per Filium creata sunt. Sed cum dicit: Et nos per ipsum, reformatos nos per ipsum, per quem creati fueramus, significat in Dei cognitione; quia facti per ipsum cum caeteris, post stuporem mentis et ignorantiae nos per ipsum agnovimus mysterium unius Dei. Unum ergo Deum Patrem dixit, et unum Dominum Jesum Filium ejus; ut quia Deus non potest non esse Dominus, similiter et Dominus intelligatur esse et Deus, unum esse Deum et Dominum demonstraret, modum unius principii conservando. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput VIII Source: Migne PL 17.227a-b

But to us God the Father is one, from whom is everything and we in Him... 1 Everything is from Him, whatever they are and wherever they are. But when he says: 'And we in Him,' he distinguishes us from others, who when they are from Him are yet not in Him while they do not yet believe. 'And one Lord Jesus through whom is everything and we though Him.' Certainly everything is from the Father but created through the Son. And when he says: 'And we through Him' it means us renewed through Him, through whom we had been created, in the knowledge of God, because made through Him with others, after the stupor of the mind and ignorance, through Him we come to know the mystery of the One God. Therefore he says that God the Father is one and one is Lord Jesus Christ His Son, for it is not possible  that God is not Lord, and likewise the Lord should be understood to be God, whence he demonstrates One God and Lord, in maintaining the way of one beginning. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 8 1 1 Cor 8.6

Prayer And The Spirit

Similiter autem et spiritus adjuvat infirmitatem nostrae orationis... Quoniam superius ingemiscere nos, et precari liberationem memoravit, et in dolore positi, aut quae longe futura dicta sunt, mox fieri volumus, aut cito tolli, per quae ad meritum perveniamus; et videmur imbecilla oratione precari, dum illi denegatur effectus. Infirma est enim, qui contra rationem postulat: ac per hoc infirmitatem hanc a sancto Spiritu dato nobis adjuvari ostendit. Adjuvat autem, quia quae aut ante petuntur, quam peti debeant, aut sunt contraria, non sinit fieri. ...Nam quid oremus sicut oportet, nescimus... Infirmitatem orationis nostrae ignorantiam significare declaravit; fallimur enim putantes prodesse quae poscimus, cum non prosint. Denique eidem Apostolo tertio deprecanti, ut tentationes ab eo cessarent, quia crebrae erant, dictum a Domino est: Sufficit tibi gratia mea; nam virtus in infirmitate perficitur, id est, sic meritum quis collocat, dum in tribulationibus patiens invenitur. Didicit ergo contra se esse quod petebat. Est et aliquando superba et stulta petitio, sicut fuit duorum apostolorum Jacobi et Joannis, quibus incongrua et immensa petentibus dictum est: Nescitis quid petatis. Sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus. Non humanis eloquiis postulare pro nobis dicitur Spiritus Domini, sed more naturae suae. Cum enim quod de Deo est, Deo loquitur; eo more loquatur necesse est, quo ille loquitur, de quo est. Nemo enim cum cive suo alia lingua loquitur. Superfundit enim se precibus nostris Spiritus datus nobis; ut imperitiam, et improvidentiam nostram motu suo operiat; et illa nobis a Deo petat, quae prosint nobis. Ambrosiaster, In Epistolam ad Romanos, Caput VIII Source: Migne PL 17.126d-127b

Likewise the Spirit helps us in the weakness of our prayer... 1 Because he mentioned above that we groan and pray for deliverance 2 and set in sorrow either desire that which is far off in the future should soon happen, or to be quickly taken away, which we shall come to by merit, so while the outcome is denied we appear to pray with a weak prayer. And it is weak because it asks for what is contrary to reason, and because of this he shows that this weakness is helped by the Holy Spirit who has been given to us. But He helps because He does not allow us to ask for anything before the proper time, or for anything inappropriate. ...For we do not know what we should pray for... He declares that the weakness of our prayer signifies ignorance, for we err in thinking that the things we ask for will benefit us, but they do not. For when this same Apostle prayed three times that his trials might pass from him, because they were happening so often, the Lord said: 'My grace is enough for you, virtue is made perfect in weakness.' 3 That is, a man will gain merit when he is found to be patient in tribulation. Therefore he teaches that what he was asking for was opposed to him. And sometimes a petition can be arrogant and foolish, like the one made by the two Apostles James and John, whose inappropriate and weighty entreaties were answered: 'You do not know for what you ask.' 4 ...But the Spirit Himself intercedes for us with sighs too deep for words. He says that the Spirit of the Lord does not intercede for us with human speech but according to the manner of His own nature. For when what is from God speaks to God, it is necessary that He will speak in the same way as the One from whom He is. No one speaks in another tongue to a compatriot. And the Spirit given to us overflows with our prayers, so that He might cover our ignorance and lack of forethought by His action, and ask for us from God the things that will be of benefit to us. Ambrosiaster, Commentary On The Letter of Saint Paul To The Romans, Chapter 8 1 Rom 8.26 2 Rom 8.23 3 2 Cor 12.7-9 4 Mt 20.22

Endurance And Reward

Existimo ergo quod non sint condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis. Exhortatio haec ad superiora pertinet, per quam ostendit parva esse, quae hic possunt a perfidis irrogari, ad comparationem decreti muneris in futuro saeculo. Propterea nos jubet ad omnia exitia paratos esse debere, quia magna pro his repromissa sunt praemia; ut in tribulatione consoletur se animus, et spe crescat. Nam et quosdam, immo multos scimus pro praesentibus lucris, ad modicum utique profuturis, quam asperos et duros subire labores, et ad quae tendunt aliquando, quia ipsa vita fragilis est et incerta, pervenire non possunt. Nautae pro quibus commodis tantis se procellis et tempestatibus credunt; cum sciant in his magis mortem ante oculos esse, quam vitam? Et milites spe praesentis praemii, cum incerta victoria sit, in gladios insurgere non dubitant. Quanto ergo magis pro Christo patiendum est, cujus etiam protelata sunt nobis beneficia: qui pro parvis magnifica, pro terrenis coelestia, et pro temporalibus perpetua praemia cum gloria pollicetur! Pro Christo dicimur pati, cum nobis non illi proficiat, quod patimur: sed quia ille occasionem quaerit remunerandi nos, hoc praecipit; ut bonus enim vel profusus largitor causam quaerit, quomodo donet aut indignis, aut verecundis. Denique ut ipsa exitia tolerari possint, ipse suggerit vires. Ambrosiaster, In Epistolam ad Romanos, Caput VIII Source: Migne PL 17.124a-b

Therefore I judge that the sufferings of this time are not worth comparing to the glory that shall be revealed to us. 1 This exhortation relates to what we have just read, by which he shows that the things it is possible may inflicted by the wicked here are small in comparison with the reward decreed in the future age. Because of which he admonishes us to be prepared for every sort of mischief, because the rewards promised for these things are so great, whence the soul may be consoled in tribulation and grow in hope. We know how bitter and hard are the labours we undergo for present gain, and for the little we get in the future, and that because life is fragile and uncertain that sometimes there is no gain at all. Consider how sailors give themselves to such great storms and tempests for such things, when they know that in these things death is more likely to be set before their eyes than life. And that soldiers do not hesitate to take up the sword for the hope of present reward, when victory is uncertain. How much more, therefore, should we suffer for Christ, whose blessings are spread out before us, He who offers great things for little things, heavenly things for worldly things, eternal rewards for temporal ones. We are said to suffer for Christ, when it benefits us and not Him, but because He seeks for an occasion to reward us, this is what He commands. For like a good and generous benefactor, He seeks a reason to give to those who are either unworthy or bashful. And then, that adversities be endured, He even supplies the strength. Ambrosiaster, Commentary On The Letter of Saint Paul To The Romans, Chapter 8 1 Rom 8.18

Resurrection And Revelation

Qui praedestinatus est Filius Dei in virtute secundum spiritum sanctificationis ex resurrectione mortuorum Jesu Christi Domini nostri. Filium Dei dicens, Patrem signficavit Deum; addito autem spiritu sanctificaitonis, ostendit mysterium Trinitatis. Hic ergo qui incarnatus, quid esset, latebat; tunc praedestinatus est secundum spiritum sanctificationis in virtute manifestari Filius Dei, cum resurgit a mortuis, sicut scriptum est in psalmo octogesimo quarto: Veritas terra orta est. Omnis enim ambiguitas et diffidentia resurrectione ejus calcata est, et compressa; siquidem adhuc in cruce positum, centurio videns magnali, Dei Filium confitetur. Nam et discipuli in morte ejus dubitaverunt, dicente Cleopha in Emmaus: Nos putabamus quia ipse erat, qui incipiebat liberare Israel. Et ipse Dominus ait: Cum exaltaveritis Filium hominis, tunc cognoscetis quia ipse ego sum; et iterum: Cum exaltatus fuero a terra, omnia traham ad me, id est, tunc cognsocar ominum esse Dominus. Ideo autem non dixit ex resurrectione Jesu Christi, sed ex resurrectione mortuorum; quia resurrectio Christi generalem tribuit resurrectionem. Haec enim major videtur virtus in Christo et victoria, ut ea potestate operaretur mortuus, qua operatus fuerat et vivus. Quo facto apparuit illusisse mortem, ut redimeret nos; unde Dominum nostrum hunc vocat. Ambrosiaster, In Epistolam ad Romanos, Caput I Source: Migne PL 17.49a-c

Who was predestined the Son of God in power according to the Spirit of sanctification by the resurrection from the dead, Jesus Christ our Lord. 1 Saying 'the Son of God,' he signified God the Father and adding 'the Spirit of sanctification,' he revealed the mystery of the Trinity. Thus, He who was incarnated, hid what He was, and then predestined according to the Spirit of sanctification, He is revealed in power as the Son of God, when He rose from the dead, as it is written in the eighty fourth Psalm: 'Truth has risen from the earth,' 2 All uncertainty and hestitation by His resurrection was crushed and suppressed, even if while yet on the cross the centurion, seeing great deeds, confesses Him to be the son of God. 3 For even the disciples doubted because of His death, with Cleopas on the way to Emmaus saying: 'We thought that He was the one who was to begin the liberation of Israel.' 4 But the Lord Himself says, 'When you shall lift up the Son of Man, then you will know that I am He.' 5 And again: 'When I am lifted up from the earth, I shall draw all things to me.' 6 That is, then I will be recognised to be the Lord of all. Therefore the Apostle does not say, 'by the resurrection of Jesus Christ,' but, 'by the resurrection from the dead' because the resurrection of Christ sets forth the general resurrection, since in Christ appears this greater power and victory, that when He was dead He worked that same power He had worked when He was alive. From which is it made apparent that He made a fool of death to redeem us, whence the Apostle calls him our Lord. Ambrosiaster, Commentary On The Letter of Saint Paul To The Romans, Chapter 1 1 Rom 1.4 2 Ps 84.12 3 Mt 27.54 4 Lk 24.21 5 Jn 8.28 6 Jn 12.32

Anger And The Devil

Sol non occidat super iracundiam vestram: nolite locum dare diabolo... Iram transire vult, nec retineri in pectore, ut die orta, cum die decidat, quia si in animo manserit, dat occasionem diabolo gloriandi. Necesse est enim iratus animus mala cogitet, quod cupit diabolus; invenit enim mentem paratam ad malum, cui se inserens, affectu suo decipit hominem factum ad vitam; quia hominis cogitare est diaboli implere. Ambrosiaster, In Epistolam ad Ephesios, Caput IV Source: Migne PL 17.392b

Do not let the sun go down on your anger. Do not give a space to the devil. 1 He wants anger to pass away, not to be retained in the heart, that having risen in the day, it is cut off in the day, because if it remains in the soul, it gives occasion for the devil to glory. The soul which is angry must think on evil, which is what the devil desires. He finds a mind prepared for evil, and inserting himself in it, with his own passion he deludes a man to act in life, for then it is of the man to think, the devil to fulfil. Ambrosiaster, Commentary On The Letter of Saint Paul To The Ephesians, Chapter 4 1 Ephes 4.27

Baptism And Resurrection

Si enim consurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est ad dexteram Dei sedens. Hos cum Christo resurrexisse asserit in baptismo, qui supercoelestia cogitant, ubi sedes est Christi, ubi Deus Pater Filio suo tradidit dextram, ut regnet et judicet; judicis enim in sinistra sedere non est. Resurrectio tamen duas habet formas, ut primo anima de terris resugat ad coelos, deinde recepto corpore, resurgat raptus obviam Christo. Ambrosiaster, Commentaria In Epistolam ad Colossenses, Caput III Source: Migne PL 17.434a

For if you are resurrected with Christ, seek the things above, where Christ is, sitting at the right hand of the Father. 1 He asserts that they have been resurrected with Christ in baptism who think on heavenly things, where is the seat of Christ, where God the Father gives to His Son the right hand side, that He rule and judge, for it is not of a judge to sit on the left. However, the resurrection has two forms: firstly the soul rises up from the earth to heaven, then with the reception of the body, it rises up again borne off to be before Christ. Ambrosiaster, Commentary On The Letter to The Colossians, Chapter 3 1 Colos 3.1

Death And Revival And Judgement

Sicut enim in Adam omnes moriuntur, ita in Christo omnes vivificabuntur. Hoc dicit, quia sicut Adam peccans mortem invenit et omnes ex ejus origine tenuit, ut dissolvantur: ita et Christus non peccans, et per hoc vincens mortem, quia qui non peccat, vincit mortem, quia mors ex peccato, omnibus qui sunt ex ejus corpore, acquisivit vitam, id est, resurrectionem. Quamvis ergo generalem tribuerit resurrectionem, ut sicut in Adam omnes sive justi sive injusti moriuntur; ita et in Christo omnes tam credentes, quam diffidentes resurgant, licet ad poenam increduli; tamen vivificari videntur; quia corpora sua recipient, jam non morituri, sed passuri poenam in eis sine fine: quod credere noluerunt. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput XV Source: Migne PL 17.263d-264a

For as all die in Adam, so all shall be revived in Christ. 1 He says this because Adam found death in sin and so all who are bound to his beginning perish, and thus Christ who does not sin, by this conquers death, because He who does not sin, conquers death because death comes from sin. So for all who are part of his body, He has acquired life, that is, the resurrection. Although, then, He shall give the general resurrection to all, since as all die in Adam, whether they are just or unjust, so all who believe in Christ and all who do not shall rise, yet the disbelievers will rise to punishment, though they appear to be restored to life. For they will receive their bodies and die no more, but they will suffer punishment without end, because they would not believe. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 15 1 1 Cor 15.22

Guarding Peace

Cum omnia humilitate animi et modestia, cum magnanimitate, sufferentes invicem in charitate, sollicite servantes unitatis spiritum in vinculo pacis. Nunc dissensionem prohibet, charitati autem studendum monet; ne spiritum unitatis et pacis amittant: ac per hoc ut invicem se sufferant cum patientia. Modestia enim profectum parit; quia cum se invicem tolerant, cum lenitate animi monentes, corriguntur ad effectum, et pax in eis manebit, per quam Filiii Dei non immerito vocabuntur; quia dixit Domnius: Beati pacifici, quoniam filii Dei vocabuntur. Perturbatio enim vel inquietudo contentionem facit, quae solet etiam ea quae mala novit, velle defendere; ne cedere videatur. Hinc oritur discordia, quae corrumpit pacis foedera. Ambrosiaster, In Epistolam ad Ephesios, Caput IV Source: Migne PL 17.385d-386a

In all humility of soul and in modesty, and with magnanimity, suffering one another in charity, taking care to guard the spirit of unity in the bond of peace. 1 Now he prohibits dissension, for he warns them to attend to charity, lest they lose the spirit of unity and peace, and thus that they should suffer one another in patience. Indeed modesty brings forth progress, since when they endure one another, when they admonish in a spirit of mercy, they correct effectually, and peace remains with them, by which they are rightly called the sons of God, because the Lord said, 'Blessed are the peacemakers, for they shall be called the sons of God.' 2 Disturbance and disquiet makes contention, which is accustomed to wish to defend even those things it knows are evil, lest it seem to have fallen. From which arises discord, that destroys the bond of peace. Ambrosiaster, Commentary On The Letter of Saint Paul To The Ephesians, Chapter 4 1 Ephes 4.2-3 2 Mt 5.9