A Matter Of Judgements

Mihi autem pro minimo est, ut a vobis dijudicer, aut ab humano die. Quos in tantis vitiis reprehendit, miserum dicit ab his se judicari; quippe cum nec a justis judicandum se sciret. Aut ab humano die, hoc est, quia nec a legibus mundo creditis judicandus erat. Supergressus enim humanam justitiam, coelesti justitiae studebat, sicut dicit Dominus: Nisi abundaverit justitia vestra plusquam scribarum et pharisaeorum, non intrabitis in regnum Dei. Humanum ergo diem cum dicit, significat et divinum; in quo judicaturus est Christus, quia sicut jurisconsulti seu pontifices, quos vocant sacerdotes, certos dies quibus judicatur, decreverunt; ita et dies Domini definitus est, quo judicaturus est mundum. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput IV Source: Migne PL 17.203a-b

To me it is little that I am judged by you, or by man's day... 1 He admonishes those steeped in vice, saying that it is wretched that he should be judged by them, for certainly he knows he is not judged by the righteous there. 'Or by man's day' means that he would not be judged by the laws of the world either, for he was eager for the heavenly justice which far surpasses human justice, as the Lord says, 'Unless your righteousness far exceeds the Scribes and Pharisees, you shall not enter the kingdom of heaven.' 2 Therefore when he speaks of man's day, he points to the Divine day on which Christ shall judge, because just as juriconsults or pontiffs, whom they call priests, decreed certain days for judgement, so there is a set day of the Lord on which the world shall be judged. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 4 1 1 Cor 4.3 2 Mt 5.20

Servants And Dispensers

Ita nos existimet homo, ut ministros Christi, et dispensatores mysteriorum Dei. Hoc signifiacit, quia minus de illo sentiebant aliqui Corinthiorum, sed ut homo hoc de illo sentiret, quod et Deus, qui illum elegerat; ideo ministros Christi ait, et dispensatores mysteriorum Dei. Quando enim non verborum strepitu, neque humana sapientia nitebatur intelligi; debuit sacramentum Christi dispensare, in quo non verba, sed virtus fulgebat: non per quod homo, sed Deus gloriosus videretur; collega enim piscatorum, non aliter quam illi, Christum praedicabat. Cum ergo ministrum se Christi et sacramentorum Dei probat, pseudoapostolos notat, et abnegat Christi esse quod tradunt, per id quod discordarent a traditione apostolica. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput IV Source: Migne PL 17.202b-c

Let a man think of us as servants of Christ, and dispensers of the mysteries of God. 1 This signifies that some among the Corinthians thought little of him, but a man should think this of him, that God chose him. Therefore he says, 'ministers of Christ, and dispensers of the mysteries of God.' For it was not with the cry of words nor with human wisdom that he was striving to be understood, for the mystery of Christ should be dispensed where power blazes forth and not words, and where the glory of God and not man appears, since as a colleague of fishermen and nothing else he preached Christ. Therefore when he asserts himself to be a servant of Christ and the mysteries of God, he refers to false apostles, and denies they can give the things of Christ, because they are in disagreement with the Apostolic tradition Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 4 1 1 Cor 4.1

Admonishments And Sacrifice

Deus autem spei repleat vos omni gaudio et pace in credendo; ut abundetis in spe et virtute Spiritus sancti. Certus sum autem, fratres, et ego ipse de vobis, quia et ipsi pleni estis dilectione, repleti omni scientia; ita ut possitis alterutrum monere. Haec exhortationis sunt: per laudem enim provocat eos ad meliorem et intellectum et vitam. Qui enim videt se laudari, data opera elaborat ut vera sint quae dicuntur. Ideo non dixit, ut invicem se doceant, sed admoneant; hoc enim solet moneri, quod cum sciatur, aliquando subterfugit animo. Caetera non sunt obscura, ut indigeant explanatione. Audacius autem scripsi vobis fratres ex parte, tamquam in memoriam vos reducens : propter gratiam, quae data est mihi a Deo, ut sim minister Christi Jesu in gentibus: sanctificans Evangelium Dei, ut fiat oblatio gentium accepta, et sanctificata in Spiritu Sancto. Non enim temere se scripisse significat, auctoritatem enim sibi datam per Dei gratiam dicens, , ut omnibus gentibus audeat scribere, admonens et confirmans propositum eorum in Christo; ut sollicitudinem suam ostendat in ministerio Evangelii, quasi magister gentium, et sacrificium eorum possit acceptum fieri sanctificationis causa in Spiritu sancto. Quidquid enim fide integra, et mente sobria offertur, a Spiritu sancto purificatur. Ambrosiaster, In Epistolam ad Romanos, Caput XV Source: Migne PL 17.175a-b

Now may the God of hope fill you with all joy and peace in believing, so that you may abound in hope and in the power of the Holy Spirit. And I am certain, brethren, that you also are full of love and filled with all knowledge, so that you are able to admonish one another. 1 This is the manner of this exhortation, to provoke them through praise to a better understanding and life. For he who considers himself praised, gives thought to his works, that what is said might be true. Therefore he does not say, 'that you teach one another,' but that you admonish, when it is known that something is lacking in the soul. The other things here are not so obscure that they need explaining. But I have written to you, brethren, more boldly in a way, as it were putting you in mind, because of the grace that has been given to me from God, that I am a servant of Christ Jesus among the Gentiles, sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Spirit. 2 He does not mean he has written recklessly, for he says he has been given grace from God so he might venture to write to all the peoples, admonishing them and confirming them in their intentions in Christ, which care for them shows in his service of the Gospel, as a teacher of the nations, even that he is able to make their cause of sanctification acceptable in the Holy Spirit, for whatever is offered with pure faith and a sober mind is purified by the Holy Spirit Ambrosiaster, Commentary On The Letter of Saint Paul To The Romans, Chapter 15 1 Rom 15.13-14 2 Rom 15.15-16

Thanksgiving And The Nations

Sicut scriptum est: Propter hoc confitebor tibi in gentibus, et nomini tuo cantabo. Exemplo prophetico probat; scriptum est enim in psalmo decimo septimo gentes admittendas ad gratiam Dei ad percipiendam salutem. Vox enim Christi est, qua futurum dixit quod in gentibus praedicatio ejus fructum habitura esset confessionis sacramenti Dei; ideo gratias ex hoc agit Filius Patri in obedientiam gentium. Unde in Evangelio ait: Confitebor tibi, Pater domine coeli et terrae, quia abscondisti haec a sapientibus, et prudentibus, et revelasti ea parvulis; quoniam bonum placitum fuit ante te. Confessio ergo ista unius Dei est in Trinitate, ex qua surgit laetitia; ut post veri confessionem laetus decantet misericordiam et donum Dei. Ambrosiaster, In Epistolam ad Romanos, Caput XV Source: Migne PL 17.174a

As it is written, 'Because of this I shall confess to you among the nations, and I will sing your name.' 1 He proves it with a prophetic example, for it was written in the seventeenth Psalm that the nations shall be admitted to the grace of God for the reception of salvation. And it is the voice of Christ, which has spoken of future things, that His preaching shall have fruit among the Gentiles in the confession of the mystery of God. Therefore the Son gives thanks to the Father in the obedience of the nations. Hence in the Gospel it says, 'I shall confess to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent and revealed them to little ones, because it was a good that was pleasing before you.' 3 Therefore this is a confession of the one God in Trinity, from which joy rises up, so that after the confession of truth there is joyful singing of the mercy and gift of God. Ambrosiaster, Commentary On The Letter of Saint Paul To The Romans, Chapter 15 1 Rom 15.9, Ps 17.49 2 Mt 11.25-26

Grieving The Spirit

Et nolite contristare Spiritum sanctum Dei, in quo signati estis in diem redemptionis. Cum bene agimus, gaudet in nobis Spiritus sanctus, datus nobis, videns monita sua proficere utilitatibus nostris, sicut dictum est a Domino: Ita gaudium erit in coelo in uno peccatore poenitentiam agente. Gaudet ergo Spiritus sanctus saluti nostrae, non sibi, qui non indiget laetitia; ita, e contrario, si obedientes ei non fuerimus, contristatur, quia non habet profectum in nobis; vult enim nos pertinere ad vitam. Non tamen sic contristatur, ut patiatur, quippe cum impassibilis sit: sed cum eum contristatum dicit, nostri causa hoc significat; quia deserit nos eo quod laeserimus eum, contemnendo monita ejus. Contristatio itaque ejus indignitas nostra est, quae filios nos Dei prohibet appellari; ipse enim est Spiritus sanctus, qui sanctificat filios Dei, manens in nobis. Ambrosiaster, In Epistolam ad Ephesios, Caput IV Source: Migne PL 17.393a

And do not grieve the Holy Spirit of God, with whom you have been signed for the day of redemption. 1 When we act well, the Holy Spirit that has been given to us rejoices in us, seeing that His warnings have advanced our usefulness, as it was said by the Lord 'Thus there will be joy in heaven for the repentance of one sinner.' 2 Therefore the Holy Spirit rejoices in our salvation, and not for Himself since He does not lack any joy. Thus, on the contrary, if we are not obedient to Him, He is aggrieved, because He does not note any improvement in us, He who wishes to lead us to life. But is not that when He is grieved that He suffers, for certainly He is impassible, but when it says that we grieve Him, it signifies that we are the cause, because of which He deserts us, since we oppose Him and scorn His warnings. Thus His grieving is our unworthiness, which forbids us to be called sons of God, for it is by the Holy Spirit’s remaining in us that we are sanctified as sons of God. Ambrosiaster, Commentary On The Letter of Saint Paul To The Ephesians, Chapter 4 1 Ephes 4.30 2 Lk 15.10

The Wisdom Of Words

Non in sapientia verbi, ut non evacuetur crux Christi. Quia praedicatio christiana non indiget pompa et cultu sermonis, ideoque piscatores homines imperiti electi sunt, qui evangelizarent; ut doctrinae veritas ipsa se commendaret, teste virtute; ne hominum versutia et calliditate humanae sapientiae acceptabilis videretur, non veritate, sicut disciplinae ab hominibus inventae, in quibus non ratio, non virtus, sed verborum quaeritur compositio: ac per hoc gloriam suam quaerit, qui fidem Christi verbis exornare vult. Obscurat enim illam splendore verborum, ut non illa, sed ipse laudetur; sicut et pseudoapostoli, ne stulti viderentur prudentibus mundi, in sapientia hominum Christum praedicabant duplici genere; ut eloquentiae studerent, et ea quae mundus in nobis stulta judicat, evitarent: ut neque incarnatum Dei Filium, et de Virgine natum docerent, neque carnis futuram resurrectionem; quia mundi istud sapientia et ratio stultum judicat: ac per hoc Apostolus non se in sapientia hominum dicit Christum praedicare; ne evacuetur, inquit, crux Christi; quia qui in sapientia hominis Christum annuntiat, negat veritatem praedicationis. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput V Source: Migne PL 17.188a-c

Not in the wisdom of words, that the cross of Christ not be emptied. 1 Because Christian preaching does not need the pomp and the cult of oratory, and therefore simple fishermen were chosen to evangelise, so that the teaching of truth might commend itself by the witness of power, lest human cunning and the cleverness of human wisdom seem to make it acceptable, not the truth, as it is in the disciplines of men in which there is no reason nor virtue but the arrangement of words is sought and through this a man who wishes to adorn the faith of Christ with words seeks his own glory. For the splendour of words obscures it, so that the speaker and not it is praised, and so it is with false apostles, who lest they seem fools according to the world's wisdom preach Christ with the wisdom of men in two ways, so that zealous for eloquence they avoid the things which the world judges foolish among us, and so they teach neither the incarnation of the Son of God, nor the Virgin birth, nor the future resurrection of the flesh, because the wisdom and reason of the world judges these things to be foolish. Because of which the Apostle says that he does not preach Christ with the wisdom of men, lest the cross of Christ be emptied, because he who announces Christ with the wisdom of men denies the truth of the preaching. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 5 1 1 Cor 1.17

Death And Life

Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Apud mundi sensum mortuus Christus videtur, et discipuli ejus, cum constet vivere illum cum his omnibus. Idcirco carnalibus ac mundanis abscondita est vita Christi et suorum in Deo extra mundum, in regno ejus coelesti, in quo vivunt. Cum Christus apparuerit vita vestra, tunc et vos apparebitis cum illo in gloria. Vita nostra Christus est; quia legimus in Actis apostolorum hunc esse vitae auctorem, qui a perfidis non creditur futurus judex. Cum autem advenerit in virtute coelesti, et visus fuerit esse, quod minime credebatur, tunc apparebunt cum illo etiam qui crediderunt in illum; et manifestabitur omni perfidiae, quia vivit cum suis in gloria. Haec consolatio fiduciam spei parit; ut securi de futura vita, omnia postponentes, Christum sequamur. Ambrosiaster, Commentaria In Epistolam ad Colossenses, Caput III Source: Migne PL 17.434b-c

For you are dead, and your life is hidden with Christ in God. 1 According to the understanding of the world Christ seems to be dead, and likewise His disciples, yet it is certain He lives on with all of them. Therefore the life of Christ and His followers is hidden to the carnal and the worldly in God outside the world. When Christ your life shall appear, then even you shall appear with Him in glory. Christ is our life, because we read in the Acts of the Apostles that He is the creator of life, He who the faithless do not believe will be the future judge. 2 But when He shall come in the power of heaven and He is seen, which few believed, then those who have believed in Him shall appear with Him, and every faithlessness shall be exposed, because He lives with His followers in glory. This is the consolation of firm hope, so that confident of the future we may set aside all other things and follow Christ. Ambrosiaster, Commentary On The Letter to The Colossians, Chapter 3 1 Colos 3.2 2 Acts 3.15

The Sacrifice

Et ambulate in dilectione, sicut Christus dilexit nos, et tradidit semetipsum pro nobis hostiam et oblationem Deo in odorem suavitatis. Sicut Dei Patris imitatores nos esse vult in benignitate et misericordia, ita et Christi filii ejus in dilectione; ut sicut ille dilexit nos, tradens se pro nobis, ita et nos invicem pro nobis etiam animas ponere debeamus. Quod etiam Joannes apostolus dixit, Exemplo Domini pro fratribus animas ponendas. Si itaque Christi mors in odorem suavitatis est Deo, mortem ejus libenter Deus accepit. Quod si verum est, non peccaverunt qui illum secundum Dei voluntatem crucifixerunt. Sed non ita est, quia Christus Deo se dicitur obtulisse, dum occidi se passus est, in Dei Patris sui voluntate perdurans; quia qui juste occiditur diabolo se offerens, voluntatem ejus facit, ut occidi mereatur. Ita et Christus dum Dei voluntati adhaeret, diabolo displicuit, et ideo illum occidit, quia Deo se obtulit, justitiam exsequendo. In oblatione enim justitia signatur et veritas; hanc enim respicit Deus, et hoc est ejus sacrificium acceptum. Itaque immeritus, qui occiditur, placet Deo; non quia occiditur, sed quia usque ad mortem justitiam conservavit. Suscepit enim hanc mortem Christus ad vitam; unde et odor suavitatis appellatur Deo: ad Romanos tamen dicit quia Deus illum tradidit pro nobis omnibus. Nunc quaerendum est quomodo illum Deus tradidit, aut quomodo se ipse obtulit Deo; nam hoc quantum ad verba pertinet, videtur contrarium. Deus illum tradidisse dicitur, dum illum occidi permisit, sicut dicit Dominus ad Pilatum: Non haberes adversum me potestatem, nisi data tibi esset desuper. Data est enim ei, sed volenti, potestas, hoc est, permissum est illi facere quod voluit, et hoc est tradere: dum enim dissimulat, tradit; si enim noluisset permittere, non fuisset occisus. Permisit ergo occidi eum, sed ab eis qui eum volebant non coacte, sed sponte occidere. Non ergo immunes a poena sunt, quia hoc eis permissum est, quod volebant; damnatio enim in eo competit, quia voluerunt. Quod ideo tamen permisit Deus; quia scivit istum adversum diabolum futurum pro multis. Dignum enim fuit ut quod inimicus impraescius futurorum contra se, quasi pro se facere putabat, permitteretur ei; ut impraescientiam suam sibi imputans, facti sui poenitentia torqueretur. Quod autem Christus ipse se obtulit, aut Deus illum tradidit, unum est; quia amborum una voluntas est. Ambrosiaster, In Epistolam ad Ephesios, Caput V Source: Migne PL 17.394a-c

And walk in love, as Christ loved us, He who gave Himself for us, a sacrifice and an oblation to God, a sweet fragrance. 1 As he wishes us to be imitators of God the Father in kindness and compassion, so even as His sons of Christ in love, so that as He loved us, giving Himself for us, so even we should lay down our souls for one another. Which indeed is what John the Apostle said, 'With the example of the Lord let us lay down our souls for our brothers.' 2 If, then, the death of Christ is a sweet fragrance to God, God readily accepts His death. Which if true means that they did not sin who crucified Him according to the will of God. But it is not so, because Christ, it is said, offered Himself to God, and suffered in His death, cleaving to the will of God His Father. He who is slain justly, offering himself to the devil, makes his will, so that he deserves to be killed. So while Christ adhered to the will of God, He vexed the devil, and he killed Him, because He offered Himself to God and accomplished righteousness. For in the offering righteousness is a sign of truth, and God looks on this and His sacrifice is acceptable. Thus it is not right to say that he who is killed pleases God , because it is not that he is killed, but that He cleaves to righteousness until death. For Christ took up this death for life, hence He is named a sweet fragrance to God. In the letter to the Romans, however, it says that God handed Him over for all of us. 3 Now it must be asked how God handed Him over and how He offered Himself to God, for according to the letter these statements seem to be contrary. God is said to have handed Him over because he allowed Him to be killed, as the Lord said to Pilate, 'You do not have power over me, unless it has been given to you from above.' 4 For power was given to Him to will, that is, he was permitted to do to Him what He wished, and this is to give Him over, for while it seems He does not, He does give Him over, for had He had he not wished it to happen, He would not have been killed. Therefore He permits Him to be killed, but by those who without any coercion but of their own wills wish to kill him. Therefore they are not immune from punishment because they were allowed to do what they wished, but they have condemnation from Him because they wished it. And therefore God permitted it, because He knew this would be in opposition to the devil for the future. It was right to permit it so that the enemy who did not know what would be set against him in the future, thought that he acted for himself, and then attributing his lack of foresight to himself, he would be tormented by regret for what he had done. And that Christ offers himself, or God hands him over, is one, because both are one will. Ambrosiaster, Commentary On The Letter of Saint Paul To The Ephesians, Chapter 5 1 Ephes 5.2 2 1 Jn 3.16 3 Rom 8.32 4 Jn 19.11

Renewal And Creation

Renovamini autem sensu mentis vestrae, et induimini novum hominem, qui secundum Deum creatus est in veritate et justitia. Justum et verum est rectam viam sequi: hic autem rectam viam sequitur, qui devotus creatori suo in voluntate ejus ambulat, quam gentilitas nescit. Innovatus enim spiritu mentis novum hominem dicitur indutus, qui est Christus; Christum enim induitur, qui per fidem renatus in Christo, aemulus est vitae, quam tradidit Christus; ut juxta Deum creatus videatur: in eo enim quis creatus est, in quo sapit; et ideo veritas et justitia Dei a gentilibus ignoratur. Cum enim credentes Deum agnoscunt creatorem, servantes mandata ejus, in justitia et veritate creantur. Ambrosiaster, In Epistolam ad Ephesios, Caput IV Source: Migne PL 17.391b-c

Be renewed in the sense of your minds, and put on the new man, who is created according to God in truth and justice. 1 Is it just and true to follow the right way, and he follows the right way who devoted to his Creator walks in His will, which will the Gentiles do not know. He is said to be renewed who is endowed with the new man in the spirit of his mind, which is Christ, for he is endowed with Christ who is reborn through faith in Christ, eager for the life which Christ has given, for which reason he appears created by God, for in whom he has been created he is wise, and therefore the truth and justice of God is unknown to the Gentiles, for it is when they believe in God that they know the creator, and in keeping His commandments that they are created in justice and in truth. Ambrosiaster, Commentary On The Letter of Saint Paul To The Ephesians, Chapter 4 1 Ephes 4.23-24

Suffering And Salvation

Quam ob causam et haec patior sed non confundor... Praedicans Dei donum, diabolum patitur inimicum; ut pressuras ei exsuscitet, quia populum de faucibus ejus eruit. Sed non confundor. In hoc securus, quia pro tribulationibus magna promissa merces est, non confunditur, sed gloriatur in pressuris. Scio enim cui credidi, et certus sum quia potens est depositum meum custodire in illa die. Hoc est quod dicit, qua spe et fiducia magnificentiae Salvatoris securus est; quia quod commendat illi, in tuto est. Quid autem illi commendat, nisi salutem suam? Ut hoc pro illo patiens, salutem inveniat penes illum, cum coeperit judicare; ut puniens infideles, istum dignum aeterna vita pronuntiet. Ambrosiaster, In Epistolam ad Timotheum Secundam, Caput I Source: Migne PL 17.487c

For which reason I also suffer these things, but I am not dismayed... 1 Preaching the gift of God, he suffers the hostility of the devil, who is roused to oppress him who plucks people from his jaws. 'But I am not dismayed.' In this I am secure, that a great reward has been promised for tribulations. I am not dismayed, but I glory amidst trials. 'For I know Him in whom I have believed, and I am certain that He is able to keep that which I have committed to Him on that day.' 1 This is what he says, that he is secure in hope and confidence in the magnificence of the Saviour, because what he commits to Him is safe. And what does He commit to him but his own salvation? So that suffering for Him he finds salvation with Him, when He begins to judge, so that while the faithless are punished, he is proclaimed worthy of eternal life. Ambrosiaster, Commentary On The Second Letter of Saint Paul To Timothy, Chapter 1 1 2 Tim 1.12

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