A Judge Counselled

Vides igitur quid auctoritas tribuat, quid suadeat misericordia. Excusationem habebis, feceris: laudem, si non feceris. Sed si non potueris facere; nec tamen nocentes atterere squalore carceris, sed absolvere, plus quasi sacardos probabo. Potest enim fieri ut causa cognita, recipiatur ad senientiam reus, qui postea aut indulgeniiam sibi petat, aut certe sine gravi severitate, quod quidam ait, habitet in carcere. Scio tamen plerosque gentilium gloriari solitos, quod incruentam de administratione provinciali securim revexerrint Si hoc gentiles, quid Christiani debent? Ad omnia tamen accipe responsum Salvatoris. Nam cum adulteram reperissent obtulerunt eam Salvatori, captantes ut si absolveret eam, videretur legem solvere, qui dixerat: Non veni legem solvere, sed adimplere: si damnaret, videretur adversus finem venisse propositi sui. Hoc igitur praevidens Dominus Jesus, inclinato capite, scribebat in terra. Quid scribebat, nisi illud propheticum: Terra, terra scribe hos viros abdicatos; quod de Jechonia descriptum est in Hieremia prophetam? Cum Judaei interpellant, in terra scribuntur nomina Judaeorum: cum adeunt Christiani, non scribuntur in terra fidelium nomina, sed in coelo. In terra autem scribuntur abdicati a patre proprio, qui patrem tentant, et contumelias irrogant auctori salutis. Cum interpellant Judaei, inciinat caput Jesus; et quia non habet ubi reclinet caput suum, iterum erigit, quasi dicturus sententiam, et ait : Qui sine peccato est, prior lapidet eam. Et iterum inclinato capite, scribebat in terra. Audientes illi exire coeperunt singuli, incipentes a senioribus: vel quod ipsi plura haberent crimina, qui diu vixerant: vel quia priores vim intellexerunt sententia, quasi prudentiores, et coeperunt sua magis peccata deflere, qui alieni criminis venerant accusatores. Recedentibus ergo illis, remansit solus Jesus, et elevans caput ad mulierem, ait: Ubi sunt, qui te accusabant? Nemo te lapidavit? Et illa respondit: Nemo. Dicit ei Jesus: Nec ego te damnabo. Vade et vide amodo ne pecces. Non damnat, quasi redemptio; corrigit , ita: quasi vita: quasi fons, abluit. Et quia quando se inclinat Jesus, ideo inclinat, ut jacentes elevet: ideo ait remissio peccatorum: Nec ego te damnabo. Habes quod sequaris; potest enim fieri, ut ille criminosus possit habere spem correctionis: si sine baptismo est, ut possit accipere remissionem: si baptizatus, ut poenitentiam gerat, et corpus suum pro Christo offerat. Quantae sunt ad salutem viae. Sanctus Ambrosius Mediolanensis, Epistula XXV, Studio Source: Migne PL 16.1040b-1042a

See, then, that He who gives you power would persuade you to be merciful. You will be excused if you do it, praised if you do not. But if you are not able to do it, if you are unwilling to afflict the perpetrator with the squalor of a prison, I, a priest, shall approve of you far more. For it may well be that when the cause is set forth the guilty man may be reserved for judgment, who later may ask pardon for himself, or certainly may suffer what is called a less severe stay in prison. Even pagans, I know, are accustomed to boast that they have brought back the axes from their provincial government unstained with blood. And if pagans do this what should Christians to do? In all these matters receive the answer of the Saviour. The Jews brought an adulteress they had caught to the Saviour, so that they might seize on Him if He were to forgive her, because by doing that He would appear to flout the law, He who had said, 'I do not come to destroy the law, but to fulfil it,' and if He were to condemn her, He might seem to act against the purpose of His coming. Therefore the Lord Jesus, foreseeing this, inclined His head and wrote upon the earth. What did He write but that word of the prophet, 'O Earth, Earth, write these men deposed,' which was told of Jeconiah in the prophet Jeremiah. 1 When the Jews interrupt Him, their names are written in the earth, when the Christians draw near, the names of the faithful are not written on the earth but in heaven. For they are written on the earth as cast off by their Father, they who tempt their Father, and heap insult on the author of salvation. When the Jews interrupt Him, Jesus inclines His head, but not having anywhere to lay His head, 1 He raises it again, and as if about to give sentence, says, 'Let him that is without sin cast the first stone at her.' And again He inclined His head and wrote upon the ground. When they heard this they began to go out one by one beginning with the oldest, either because those who had lived the longest had committed the most sins, or because, being wiser, they were the first to understand His meaning, and so they began to lament their own sins who had come as the accusers of the evil of another. When they departed Jesus was left alone, and lifting up His head, He said to the woman, 'Woman, where are those who accused you? Has no man cast a stone at you?' She said, 'No one.' And Jesus said to her, 'Neither do I condemn you. Go, and sin no more.' He does not condemn because He is the Redemption, He corrects as the Life, He cleanses as the Fountain. For when Jesus bends down, He does so that He may raise up those who have fallen. Therefore the absolver of sins says, 'Neither do I condemn you.' You have here what you should follow, for it may be that there is hope of amendment for this guilty man, and if he is not baptised, that he may receive remission, and if he has been baptised that he may do penance and offer up his body for Christ. See how many ways there are to salvation. Saint Ambrose, from Letter 25, to Studius 1 Jn 8.3-, Mt 5.17, Jerem 22.29 2 Mt 8.20

Finding Faith

Pulchre admones, frater, ut epistolares fabulas, et sermonem absentium ad interpretationem conferamus oraculi coelestis, interrogans me quid significet illud didrachmum, cujus dimidium Hebraeus praecipitur offerre pro redemptione animae suae. Quid enim tam consociabile, quam de divinis rebus sermonem contexere? Est autem dimidium didrachmi, drachma; redemplio autem animae, fides: fides ergo drachma, quam illa mulier in Evangelio, ut legimus, amissam diligenter requirit, lucernam accendens, et mundans domum suam: et si invenerit, convocat amicas et vicinas, petens contragulari eas secum, quod invenerit drachmam quam perdiderat. Magnum enim damnum animae, si quis fidem amiserit, vel gratiam, quam fidei pretio acquisivit sibi. Et tu ergo accende lucernam tuam: Lacerna tua oculus tuus est, ille scilicet interior oculus mentis. Istam lucernam accende, quae accipit oleum spiritale, et lucet in toto domo tua. Quaere drachmam redemptionem animae tuae, quam qui amiserit, turbatur: qui invenerit, exsultat. Sanctus Ambrosius Mediolanensis, Epistula VII, Justo Source: Migne PL 16.16.943c-944a

You exhort well, brother, in your asking about the meaning of the half shekel which the Hebrew is directed to offer for the redemption of his soul, 1 so that while we apart from each other the intent of our letters and our speech should be of the understanding of the heavenly oracles. What indeed can be so fitting but to steep our words in Divine things? Now the half of the shekel is a piece of silver, and faith is the redemption of the soul. Faith, therefore, is that piece of silver which that woman in the Gospel, as we read, lost and diligently sought, lighting a lamp and sweeping the house, and if she finds it she calls together her friends and neighbours, telling them to rejoice with her because she has found the piece of silver which she had lost. 2 Great is the loss to the soul if a man should lose his faith, or that grace by which he obtained for himself the prize of faith. You, then, light your lamp. Your lamp is your eye, 3 that is, the inward eye of the mind. Light this lamp, which is fed by spiritual oil and gives light to your whole house. Seek the piece of silver that is your soul's redemption, for he that loses it is troubled, and he that finds it rejoices. Saint Ambrose, from Letter 7, to Justus 1 Exod 30.12 -15 2 Lk 15.8-9 3 Mt 6.22

The Soul's Sustenence

Hoc igitur verum et summum bonum, si illo concupiscibili suo et delectabili anima gustaverit, et duabus his hauserit affectionibus, excludens dolorem et formidinem, incredibiliter exaestuat. Osculata enim Verbum Dei, modum non capit, nec expletur, dicens: Suavis es, Domine, et in jucunditate tua doce me justificationes tuas. Osculata Dei Verbum, concupiscit super omnem decorem, diligit super omnem laetitiam, delectatur super omnia aromata, cupit frequenter videre, saepe intendere, cupit attrahi, ut sequi possit. Unguentum, inquit, exinanitum est nomen tuum; propterea te diligimus adolescentulae, propterea certamus, sed comprehendere te non possumus. Attrahe nos, ut possimus currere, ut odore unguentorum tuorum accipiamus virtutem sequendi. Festinat etiam interna mysteria videre, ipsam requiem Verbi, ipsam boni illius summi habitationem, et lucem ejus, et claritatem. In illo sinu ac recessu patrio festinat audire sermones ejus; et cum audierit, super omnem suavitatem accipit. Doceat te Propheta, qui gustavit, et ait: Quam dulcia faucibus meis verba tua, super mel et favum ori meo. Quid enim aliud desiderat anima, quae semel suavitatem Verbi gustaverit, quae semel claritatem ejus viderit? Moyses in monte positus quadraginta diebus Legem accipiens, cibum corporis non requirebat : Elias ad illam festinans requiem, rogabat ut acciperetur a se anima sua: Petrus aspiciens et ipse in monte Dominicae resurrectionis gloriam, nolebat descendere, dicens: Domine, bonum est nos hic esse. Quanta igitur illa divinae substantiae gloria, quanta Verbi bona, in quae concupiscunt et angeli prospicere! Anima igitur quae illud videt, corpus hoc non requirit, minimamque sibi familiaritatem cum eo esse debere intelligit, renuntiat saeculo, abducit se a vinculis carnis, exuit omnibus voluptatum istarum nexibus. Denique Stephanus Jesum videbat, et lapidari non formidabat; immo cum lapidaretur, non pro se, sed pro illis a quibus perimebatur, rogabat. Paulus quoque raptus usque ad tertium coelum, cum corpore esset, an sine corpore, nesciebat: raptus, inquam, in paradisum, usum proprii jam non sentiebat corporis; et audiens verba Dei, quomodo ad corporis infirmitates descenderet, erubescebat. Itaque sciens quid vidisset in paradiso, vel quid audisset, clamabat dicens: Quid adhuc velut videntes de hoc mundo decernitis? Ne tetigeritis, ne attaminaveritis, ne gustaveritis quae sunt omnia ad corruptelam ipso usu. Volebat enim nos in figura esse istius mundi, non in possessione atque usu; ut ita utamur hoc mundo tamquam non utamur, tamquam praetereuntes, non tamquam residentes: ambulantes tamquam in imagine saeculi, non in cupiditate, ut velocissima disputatione ipsam imaginem hujus mundi transeamus. Denique ipse fide ambulans, non specie, peregrinabatur a corpore, aderat Domino; et cum esset in terris, non in terrenis, sed in coelestibus conversabatur. Ergo anima nostra, quae Deo vult appropinquare, elevet se a corpore, semper illi summo adhaereat, illi bono quod est divinum, quod est semper, et quod erat ab initio, et quod erat apud Deum, hoc est, Dei Verbum. Ipsum est illud divinum, in quo vivimus, et sumus, et movemur. Ipsum est quod erat in principio, ipsum est quod est. Sanctus Ambrosius Mediolanensis, Epistula XXIX, Irenaeo Source: Migne PL 16.1056d-1058b

Therefore if the soul with its faculties of desire and pleasure has tasted the true and greatest good and has by the means of these two affections drunk it in, untouched by sorrow and fear, it is wonderfully kindled. For having kissed the Word of God, it knows no measure and yet feels no satiety, saying. 'You are sweet, O Lord, amid your joy teach me your justifications.' 1 Having kissed the Word of God, it desires Him above all beauty, it loves Him above all joy, it delights in Him above all scents, it desires to see Him often, to look on Him often, and to be drawn to Him that it might follow. 'Your name,' she says, 'is as ointment poured out, because of which we maidens love you, and we strive but we cannot grasp you. Draw us out that we may run, that by the fragrance of your ointments we may be given the strength to follow.' 2 Indeed the soul hurries to see internal mysteries, to the rest of the Word, to the very dwelling of that greatest Good, His light and brightness. Into that paternal lap it hurries to hear His words, and when it has heard, it receives them as something sweeter than all things. Let the Prophet teach you, he who tasted and said, 'How sweet are your words in my throat, far beyond honey and the comb in my mouth.' 3 For when it has once tasted the sweetness of the Word and seen His brightness, what else shall the soul desire ? When Moses received the Law he remained forty days on the mount and required no food for his body. Elijah, hastening to this rest, prayed that his soul might be taken away. Peter, looking on the glory of the Lord’s resurrection on the mount, did not wish to descend, saying, 'Lord, it is good for us to be here.' How great then is the glory of the Divine substance, how great the goods of the Word on which even the angels desire to look? 4 Therefore the soul which beholds this greatest good does not need the body, and it understands that it should have as little familiarity with it as possible. It renounces the world, withdraws itself from the chains of the flesh, and removes itself from all the bonds of earthly pleasures. Thus Stephen beheld Jesus and did not fear to be stoned. Indeed while he was being stoned, he did not pray for himself but for those who were killing him. Paul also, when caught up to the third heaven, did not know if he was in or out of the body. 5 Caught up, I say, into Paradise, he no longer knew the use of his own body, and then hearing the words of God he blushed to descend again to the infirmities of it. And thus knowing what he had seen in Paradise and what he had heard, he cried out saying, 'Why do you yet judge as though looking on the world? Touch not, taste not, handle not, for all are corrupted in the using.' 6 He wants us to have this world as a figure, not for use or possession, but that we make use of the world as though we did not, as passers by and not dwellers, walking as if in an image of the world, not in the desire for it, so that we may pass over the image of this world as quickly as possible. So he walked, by faith and not by sight, 7 travelling from the body and drawing near to the Lord, and on the earth he did not associate with earthly things but heavenly things. Therefore let our soul, which wishes to draw near God, lift itself from the body, and ever adhere to that greatest height, which is Divine, which is everlasting, which was from the beginning, and which was with God, that is, the Word of God. This is the Divine One, 'in whom we live and are and move.' That which was in the beginning, is that which is. 8 Saint Ambrose, from Letter 29, to Irenaeus 1 Ps 118.68 2 Song 1.2 3 Ps 118.103 4 Exod 34.28, 1 Kings 19.4, Mt 17.4, 1 Pet. 1.12 5 Acts 7.55, 2 Cor 12. 2 6 Col 2.20–22 7 2 Cor 5.8 8 Jn 1.1, Acts 17.28, Exod 3.14

Stopping The Flood

Nunc consideremus quid sit quod ait Scriptura divina: Clausi sunt fontes aquarum, et cataractae coeli. Nec obscurum arbitror. His enim causis minuitur diluvium quibus crevit. Erupti erant fontes aquarum, apertae fuerant cataractae coeli, ut undique influentibus aquis terra inundaretur. Debuerant claudi ea ex quibus diluvii origo manavit, ut ejus inciperet esse defectus. Hoc littera sonat. Subtilior autem interpretatio exprimit, eo quod diluvium animae vitio mentis et luxuriae corporalis influxerat, ut malitia passioni, passio malitiae misceretur: ingrediente medico Dei Verbo ad visitationem animae quae diutina aegritudine laborabat disceptationum improbitate, et passionum acerbitate, prius debuerunt causae aegritudinis amputari. Principium enim medicinae est causas languoris incidere; ne diutius ea quae nocent, ad incrementum aegritudinis ministrentur. Quod nos etiam lex docet; cum enim steterit lepra, ut jam non diffundatur, tunc ait mundam esse leprae stationem quamdam et mansionem. Quidquid enim praeter naturam movetur immundum est. Haec igitur est animae sanitas, haec salubritas mentis, ut affluentia cesset erroris, sistatur culpa, ne serpat. Cessante incentivo culpae atque delicti salus tuta est, atque innoffensus vigor animae se refundit. Sanctus Ambrosius Mediolanensis, De Noe et Arca, Caput XVII Source: Migne PL 14.388c-389a

Now let us consider what it may mean when Holy Scripture says: 'The founts of the waters were closed up, and the waterfalls of heaven.' 1 I do not think that this is obscure. With these causes with which He created the flood He brought it to an end. For when the founts of the waters erupted and the waterfalls of heaven were opened, then from every direction the earth with inundated with flowing water. Thus with these closed, from which the flood originated, it should dry up, and thus it began to subside. This the letter tells us. The more subtle understanding tells that the flood has poured vices into the soul and lusts into the body, so that wickedness mixes with passion and passion with wickedness, and with the coming of the physician of the Word of God to visit the soul, which has laboured in its long sickness amid the disruptions of evil and the bitterness of the passions, first the causes of the sickness should be cut off. For the beginning of medicine is the discovery of the causes of the illness, lest those things which harm afflict for a longer time with the increase of the ailment. Which the Law teaches us, for the leper was made to wait and when the sickness had not spread, then the leper was said to be clean in himself and his house likewise. 2 For whatever occurs beyond nature is unclean. This, therefore, is the health of the soul and the well being of the mind, that its flood of errors cease and its defect be fixed, lest it become worse. The cessation of the cause of fault and evil is perfect salvation, and the restoration of the unharmed vigour of the soul. Saint Ambrose, On Noah and the Ark, from Chapter 17 1 Gen. 8.2 2 Lev 13.5-6

Water And Trees

Plantaverat autem Dominus Deus paradisum voluptatis a principio, in quo posuit hominem quem formaverat. Produxitque Dominus Deus de humo omne lignum pulchrum visu, et ad vescendum suave... Ergo paradisus est plurima ligna habens, sed ligna fructifera, ligna plena succi atque virtutis, de quibus est: Exultabunt omnia ligna silvarum; ligna semper florentia viriditate meritorum, sicut illud lignum quod plantatum est secus decursus aquarum, cujus folium non defluet; quia totus in eo fructus exuberat. Hic ergo paradisus est. Locus autem ejus in quo est plantatus, voluptas dicitur. Unde et sanctus David ait: Ex torrente voluptatis tuae potabis eos. Legisti enim: Quia fons procedit ex Eden, qui rigat paradisum. Haec igitur sanctorum ligna, quae plantata sunt in paradiso, quasi profluvio quodam torrentis spiritus irrigantur. De quo etiam alibi ait: Fluminis impetus laetificat civitatem Dei. Est autem civitas illa quae sursum est Hierusalem libera, in qua diversa sanctorum merita pullularunt. Sanctus Ambrosius Mediolanensis, De Paradiso, Caput I Source: Migne PL 14.276a-b

And the Lord God had planted a paradise of pleasure from the beginning, in which He placed the man whom He had made. And from the ground the Lord God brought forth all manner of trees, fair to behold, and pleasant to eat... 1 Therefore paradise has many trees, but they are fruit bearing trees, trees full of vigour and virtue, concerning which it is said, 'Every tree of the wood shall exult.' 2 They are trees that are always flourishing with the bloom of merits, just like that tree which has been planted by the flowing waters, whose leaf does not fall, 3 because its every fruit comes forth in abundance. Here, then, is paradise. And this place which he planted is named 'delight,' whence the holy David says: 'From the stream of your delight you give them drink.' 4 And you read that a fount comes out of Eden which waters paradise. 5 These, then, are the trees of holy people, who have been planted in paradise, which are, as it were, watered by the flood of the rushing Spirit. Concerning which it is said elsewhere, 'The current of the river gives joy to the city of God.' 6 And that city is the free Jerusalem on high, 7 in which the various merits of the holy spring forth. Saint Ambrose, On Paradise, Chapter 1 1 Gen 1.8-9 2 Ps 95.12 3 Ps 1.3 4 Ps 35.9 5 Gen 2.10 6 Ps 45.5 7 Galat 4.26

Life And Death

Quid igitur tantopere vitam istam desideramus, in qua quanto diutius quis fuerit, tanto majore oneratur sarcina peccatorum? Ipse Dominus ait: Sufficit diei malitia sua. Et Jacob dixit: Dies annorum vitae meae quos habeo, centum triginta minima et mali, sed quia nobis acessu dierum malitiae incrementa cumulantur. Nullus enim dies sine nostro peccato praeterit. Unde egregie Apostolis ait: Mihi enim vivere Christus est, et mori lucrum, aliud ad necessitatem vitae referens, aliud ad mortis utilitatem. Christus enim nobis vivere est, cui servimus, cui oportet ut a sanctis suis in Evangelii praedicatione deferatur obsequium. Denique et Simeon qui ait: Nunc dimittis servum tuum, propter Christum exspectabat. Christus enim rex noster est; et ideo quod rex jubet, deserere non possumus et contemnere. Quantos imperator terrae hujus in peregrinis locis aut honoris specie, aut muneris alicujus causa jubet degere. Numquid hi inconsulto imperatore discedunt? Et quanto amplius est divinis parere, quam humanis! Vivere ergo sancto Christus est et mori lucrum. Unde Apostolus quasi servus; non enim refugit vitae obsequium, et quasi sapiens lucrum mortis amplecitur. Lucrum est enim evasisse incrementa peccai, lucrum fugisse deteriora, et ad meliora transisse. Et addidit: Dissolvi enim, et cum Christo esse multo melius: permanere autem in carne magis necessarium propter vos. Aliud melius, aliud necessarium. Necessarium propter fructum operis, melius propter gratiam et copulam Christi. Sanctus Ambrosius Mediolanensis, De Bono Mortis, Caput II Source: Migne PL 14.542a-c

Why, then, should we so greatly desire this life, in which the longer someone is so the much more he adds to the burden of his sins? The Lord Himself says: 'Sufficient for the day is its evil.' 1 And Jacob said: 'The days of my life are a hundred and thirty years, so few and evil,' 2 because when no day passes without us sinning, then for us the increase of days heaps up evils. Whence the Apostle admirably says, 'For me to live is Christ, and to die is gain,' 3 referring on the one hand to the necessity of living and on the other to the usefulness of death. Because for us to live is Christ, whom we serve, in which it is necessary that the required service is carried out by his holy ones in the preaching of the Gospel. Then there is Simeon who said, 'Now dismiss your servant,' 4 on account of his hope for Christ. For Christ is our king, and therefore commands as a king, one whom we cannot desert or disregard. How much does an emperor of this world command be done in foreign places, as a matter of honour or for the reason of some other duty? Are these things issued by a reckless commander? And how much more should Divine things be obeyed than human! To live, therefore, is Christ, to die is gain. Whence the Apostle is as a servant, for he does not flee from obedience, and he is like a wise man in embracing death as gain. For it is a gain to have avoided an increase of sin, and to have fled worse things and passed on to better things. And he adds: 'I would be dissolved and be with Christ, which is better by far, but to remain in the flesh is more needful for your sake.' 5 One thing is better, another needful. Necessary on account of the fruit of the work, better because of grace and being with Christ. Saint Ambrose, On the Good of Death, from Chapter 2 1 Mt 6.34 2 Gen 47.9 3 Phil 1.21 4 Lk 2.29 5 Phil 1.23-24

Appearances And Peter

Videtur enim separatim se istis undecim demonstrasse, sicut se Ammaoni et Cleophae seorsum iam vespere demonstraverat: et quemadmodum isti duo, ita etiam videntur illi undecim ad confirmandos reliquos convenire potuisse. Denique et conturbati sunt, ut habes secundum Lucam; et ideo aperuit eis sensum, ut intelligerent ea quae scripta sunt. Hunc autem latius, illum succinctius scripsisse non dubium est. Quomodo enim soli Cephae visum dicerent, si ab omnibus erat visus? Sed sicut ex mulieribus Mariae, et alii Mariae Magdalenae; ita ex viris Petro visus est primo mane. Et Paulus sic ait: Tradidi enim vobis imprimis, quia Christus mortuus est secundum Scripturas, et quia sepultus est, et quia resurrexit tertia die secundum Scripturas, et visus est Cephae. Et ideo Marcus specialiter inducit iuvenem mandantem ut Petro et discipulis dicerent mulieres, quia surrexit Dominus. Petrus ergo vidit solus Dominum; devotio enim parata semper et prompta credebat, et ideo studebat frequentiora fidei signa colligere. Alibi cum Ioanne, alibi solus, ubique tamen impiger currit, ubique aut solus, aut primus: non contentus vidisse quae viderat, repetit intuenda, et quaerendi Domini amore succensus, non satiatur videndo. Videt eum solus, videt cum undecim, videt cum septuaginta, videt et quando Thomas credidit, videt cum piscaretur: sed non vidisse contentus, impatiens desiderii, negligens captionis, immemor periculi, non tamen immemor reverentiae; ubi Dominum vidit in littore, veste se texit, serum aestimans si cum caeteris navigio perveniret. Sic cum in undis Dominus ambularet, super undas maris naturae suae oblitus occurrit: sic cum a Iudaeis Dominus teneretur, adversum turbas gladium solus exeruit: sic et nunc cum Dominus stetisset in littore periculoso, compendio religiosum maturavit obsequium. Sanctus Ambrosius Mediolanensis, Evangelii secundum Lucam, Liber X Source: Migne PL 15.1847b-1848a

It seems that the Lord showed himself separately to the eleven disciples, just as He showed Himself in the evening to Ammeaus and Cleophas, and as with these two, so even it seems with the eleven, that they might come together to strengthen the rest. 'But then they were troubled,' as Luke has it, 'and therefore He opened their eyes that they might understand what was written.' 1 And that this one wrote more widely and that one more succinctly must not be doubted. For how do they say that Cephas alone saw if He was seen by everyone? But as from the women with Mary, and with the other Mary Magdalen, so at the break of day He appeared to Peter. So Paul says: 'For I handed it on to you from the first that Christ died according to the Scriptures, and that He was buried, and that He rose on the third day according to the Scriptures, and He appeared to Cephas.' 2 Therefore Mark especially sets down that the youth commanded the women to tell Peter and the disciples that the Lord had risen. 3 So Peter alone saw the Lord, for with a ready and prompt devotion he believed, because of which he more frequently desired to gather up signs of the faith. Here with John, there alone, and everywhere with energy he rushes, everywhere he is on his own or first. He was not content to see what he had seen, he looked for repetition, and burning with a love of seeking the Lord, he is not satisfied with seeing once. He saw alone, he saw with the eleven disciples, he saw with the seventy, he saw when Thomas believed, he saw when he fished, but having seen he was not satisfied, he was impatient with desire, and caring not for the fishing and careless of danger, he was yet not forgetful of reverence. When he saw the Lord on the shore, he bound his garment about him, because he judged that to come with the others in the boat would be an impediment. So when the Lord walked on the waters, he crossed over the waters, forgetful of his own nature, 4 and when the Lord was seized by the Jews, so he alone struck with a blade against the crowd. So now with the Lord standing on the shore, by a perilous shortcut, he hastens to holy devotion. 5 Saint Ambrose, Commentary On The Gospel of Saint Luke, Book 10 1 Lk 24.13-35 2 1 Cor 15.3-5 3 Mk 16.7 4 Mt 14.28-33 5 Jn 21.4-8

Freedom And Service

Docuit me tamen Apostolus quod ultra ipsam libertatem sit, ut servire libertas sit: Cum liber, inquit, essem omnium me servum feci; ut plures lucrifacerem. Quid est ultra libertatem, nisi habere Spiritum gratiae, habere charitatem? Libertas enim liberum facit hominibus, charitas amicum Deo. Unde ait Christus: Vos autem dixi amicos. Bona charitas, de qua dicitur: Per charitatem Spiritus servite invicem. Servivit et Christus, ut omnes liberos faceret. Manus ejus in cophino servierunt: qui non rapinam est arbitratus esse se aequalem Deo, formam servi accepit; et omnia omnibus factus est, ut omnibus salutem afferret. Cujus imitator Paulus, et quasi sub Lege erat, et quasi sine Lege vivebat pro eorum utilitate, quos cupiebat lucrari: et infirmis volens fiebat infirmus, ut eos confirmaret: et currebat, ut comprehenderet: et corpus suum castigabat, ut potestates aereas in Christo triumpharet. Est ergo sapienti et servire libertas. Unde colligitur quia stulto et imperare servitus est; et quod pejus est, cum paucioribus praesit, pluribus dominis et gravioribus servit. Servit enim propriis passionibus, servit cupiditatibus suis, quarum dominatum nec nocte potest fugere, nec die; quia intra se dominos habet, intra se servitium patitur intolerabile, Gemina enim servitus est, altera corporis, animarum altera: domini autem corporis quidem homines, animarum autem malitiae et passiones, a quibus sola animi libertas sapientem vindicat; ut servitio ei liceat exire. Quaeramus igitur illum vere sapientem, vere liberum, qui quamvis sub plurimorum dominatu degat, libere dicit. Quis est, qui mecum judicio contendat? Tu solus manum tuam a me abstine, a cujus conspectu non potero me abscondere; et timor tuus non me percellat. Quem secutus David rex ait: Tibi soli peccavi. Regali enim subnixus fastigio, quasi legum dominus legibus reus non erat, soli Deo obnoxius tenebatur, qui dominus est potestatum. Alium audi liberum: Mihi autem pro minimo est, ut a vobis dijudicer, aut ab humano die: sed neque me ipsum dijudico; nihil enim mihi sum conscius . . . . qui autem dijudicat me, Dominus est. Vera libertas hominis spiritalis, quia dijudicat omnia, ipse autem a nemine dijudicatur, nec a quocumque creaturae participe, sed soli Deo se subditum novit, qui solus sine peccato est, de quo dicit Job: Vivit Dominus, qui sic me judicat; solus enim ille potest judicare justum, cujus in conspectu coelum non est mundum, nec stellarum pura et clara lumina. Sanctus Ambrosius Mediolanensis, Epistula XXXVII, Simpliciano Source: Migne PL 16.1089b-d

But the Apostle has taught me what is beyond freedom itself, that to serve is freedom, 'When free,' he says, 'I made myself a servant to all, that I might gain more.' 1 What is beyond freedom unless to have the Spirit of grace, and to have love? Freedom makes one free from men, but love makes one a friend of God. Whence Christ says, 'But I have called you friends.' 2 Love is good, and thus it is said, 'Serve one another through the love of the Spirit.' 3 Christ also became a servant that He might make all free. His hands served in the baskets, 4 and He who thought it not robbery to be equal with God, took on Himself the form of a servant, 5 and was made all things to all men, that He might bring salvation to all. 6 Of whom Paul was an imitator, as one under the Law, and living without the Law, for the good of those who he wished to gain. To the weak he willingly became weak, so that he might strengthen them, and he ran so that he might achieve, and he disciplined his body, so that he might be victorious in Christ over the powers of the air. 7 Therefore even service is freedom to the wise man. Whence it is understood that for a fool to have power is servitude, and what is worse, while he rules over a few, he serves more masters and more severe ones. For he serves his own passions, his own lusts, the tyranny of which he cannot escape night or day, for he carries these lords within himself, and within himself he suffers an intolerable slavery. For there is a double bondage, one of the body, another of the soul; the lords of the body are men, but the lords of the soul are evil inclinations and passions, from which only the liberty of the mind sets free the wise man and enables him to depart from servitude. Therefore let us seek that truly wise man, that truly free man, who although he may live under the dominion of many, says freely, 'Who is the one who will contend with me in judgement? You alone take your hand from me, from whose sight I shall not be able to hide, and do not daunt me with your fear.' 8 Whom following King David said, 'Against you alone have I sinned.' 9 For elevated by the royal height, and as lord of the laws, he was not guilty to them, but accountable to God alone, who is the Lord of hosts. Hear another free man: 'But with me it is a very small thing that I should be judged by you, or by any man, but I do not judge myself, for I am not aware of anything against myself, .... but He who judges me is the Lord.' 10 True freedom belongs to the spiritual man, because he judges all things, yet he is not judged by any man, nor anything that partakes of created things. He knows himself to be subject to God alone, He who alone is without sin, 11 of whom Job says, 'The Lord lives, He has judged me so.' 12 For only He can judge the righteous man, in whose sight the heavens are not clean, nor the light of the stars pure and bright. Saint Ambrose, from Letter 37, to Simplicianus 1 1 Cor 9.19 2 Jn 15.15 3 Galat 5.13 4 Ps 80.7 5 Phil 2.6 6 1 Cor 9.22 7 Ephes 2.2 8 Job 13.19 9 Ps 50.6 10 1 Cor 4.3-4 11 1 Cor 2.15 12 Job 27.2

Noah In The Ark

Omnibus igitur qui extra arcam fuerunt, interemptis, derelictus est Noe solus in arca cum iis qui cum ipso erant. Non indiget interpretatione sermo simplicior. Concurrit intellectus cum littera. Altior autem et interior significatio demonstrat justum virum, amatoremque sapientiae, tamquam arborem fructuosam, internecatis quae escam ejus solebant arrodere, comam obumbrare, coarctare processus ramorum, velut exsortem irrationabilium passionum solum remansisse cum suis. Sui autem sunt purae animi disceptationes, quae virtuti adhaereant. Et bene addidit in arca remansisse, quasi vix credibile amputatis corporalibus passionibus videretur eum adhuc versari in corpore: quo licet jam terrenis careret contagiis, incorruptam licet, corporis tamen adhuc substantiam reservabat: et velut incorporeus in corpore, superferebatur diluvio, non absorbebatur; corpus quidem gerens quasi in arcae positus interno, sed qui corpus ipsum, insuperabilis passionibus, quasi incorporeus, in medio tantorum motuum gubernaret. Sanctus Ambrosius Mediolanensis, De Noe et Arca, Caput XV Source: Migne PL 14.386d-387b

Therefore with all those who were outside the ark destroyed, Noah alone remained on the ark with those who were with him. 1 This passage is not without a simple interpretation. The understanding runs along with the letter. But there is a higher and more profound meaning that speaks of the righteous man, and the lover of wisdom, as a fruitful tree, whose fruit those destroyed were accustomed to gnaw, and to overshadow the leaves, and to break off the growing branches, he who alone exempt from irrational passions remained with his own. For they are pure judges of the soul, who adhere to virtue. And well it is added that he remained in the ark, since it is scarcely credible that having been cut off from the corporeal passions he would seem yet tossed about in the body, he who now should be free of worldly infections, and incorrupt, though he was yet set in the substance of the body. So as something incorporeal dwelling in a body he was carried about on the flood, and did not sink, placed within the ark as borne by a body, but he as something incorporeal steered that body with its insuperable passions in the midst of great waves. Saint Ambrose, On Noah and the Ark, Chap 15 1 Gen. 7.23

The Word And The Flesh

Sic scriptum est, inquiunt, qui Verbum caro factum est. Scriptum est, non nego: sed considera quid sequatur; sequitur enim: Et habitavit in nobis, hoc est, illud Verbum quod carnem suscepit, hoc habitavit in nobis, hoc est, in carne habitavit humana; et ideo Emmanuel dictus est, hoc est, nobiscum Deus. Hoc ergo Verbum caro factum est, pro eo quod est, homo factus est. Sicut etiam in Joel dixit; Effundam de Spiritu meo super omnem carnem; non enim super irrationabilem carnem, sed in homines futura promittitur gratiae spiritalis effusio. Quod si secundum litteram vos tenetis, ut putetis ex eo quod scriptum est, quod Verbum caro factum est, Verbum Dei in carnem esse conversum; numquid negatis scriptum esse de Domino, quia peccatum non fecit, sed peccatum factus est. Ergo in peccatum conversus est Domnius? Non ita; sed quia peccata nosta suscepit, peccatum dictus est. Nam et maledictum dictus est Dominus, non quia in maledictum conversus est Dominus, sed quia nostrum suscepit ipse maledictum: Maledictus enim, inquit, qui pendet in ligno. Miraris ergo quia scriptum est: Verbum caro factum est, cum caro assumpta sit a Dei Verbo; quando de peccato quod non habuit, scriptum est quia peccatum factus, hoc est, non natura operationeque peccati, utpote in similitudinem carnis peccati factus: sed ut peccatum nostrum in sua carne crucifigeret, susceptionem pro nobis infirmitatum obnoxii jam corporis peccati carnalis assumpsit. Desinant ergo dicere naturam Verbi in corporis naturam esse mutatam; ne pari interpretatione videatur natura Verbi in contagium mutata peccati. Aliud est enim quod assumpsit, et aliud quod assumptum est. Virtus venit in Virginem, sicut et Angelus ad eam dixit quia virtus Altissimi obumbrabit te. Sed natum est corpus ex Virgine; et ideo coelestis quidem descensio, sed humana conceptio est. Non ergo eadem carnis potuit esse, divinitatisque natura. Sanctus Ambrosius Mediolanensis, De Incarnationis Dominicae Sacramento, Caput VI Source: Migne PL 16.833a-d

So it is written, they say, that 'The Word was made flesh.' 1 It is written, I do deny it, but consider what follows. It follows: 'And He dwelt among us,' that is, the Word took up flesh, so He dwelt among us, that is, He dwelt in the human flesh, and therefore He is called 'Emmanuel,' that is, God is with us. 2 Thus was the Word made flesh, for by this He was made man. As indeed it is said in Joel, 'I shall pour out my spirit on all flesh.' 3 Not on the irrational flesh, but an effusion of the grace of the spirit is promised to men in the future. Now if you hold to the letter, so that you think the Word was made flesh means the Word changed into flesh, you cannot deny that it is written about the Lord that He committed no sin but was made sin. 4 Was the Lord then changed into sin? Not so, but because He took up our sin, He is called sin. For the Lord is called a curse 5 but not because the Lord was changed into a curse, but because He took up our curse. 'Cursed,' it is said, 'is he who is hung from a tree.' 6 You wonder, then, because it is written, 'The Word was made flesh,' when the flesh was taken up by God the Word, and when He had no sin, it is written that He was made sin, but it was not by the nature and working of sin that He was made the likeness of sinful flesh, but He took up for us the carnal body of sin beset by weakness so that our sin should be crucified in His flesh. Thus let them stop saying that the nature of the Word was changed into the nature of the body, lest by a similar understanding the nature of the Word seem to have been changed by the infection of sin. It is one thing that takes up, another thing which is taken up. Power came to the Virgin, as even the angel said to her, because 'the virtue of the Most High shall overshadow you.' 7 His body was born from the Virgin, and thus there is a certain heavenly descent, but it was a human conception. For else He could not have been of the nature of the flesh and of the Divinity. Saint Ambrose, On the Mystery of the Lord’s Incarnation, Chapter 6 1 Jn 1.14 2 Mt 1.23 3 Joel 2.28 4 2 Cor 5.21 5 Gal 3.13 6 Deut 21.23 7 Lk 1.3

Death And Mourning

Ordiamur igitur ab eo, ut lugendum nobis nostrorum obitum non esse doceamus. Quid enim absurdius, quam ut id quod scias omnibus esse praescriptum, quasi speciale deplores? Hoc est animum supra conditionem extollere, legem non recipere communem, naturae consortium recusare, mentem carnis inflari, et carnis ipsius nescire mensuram. Quid absurdius, quam nescire qui sis, affectare quod non sis? Aut quid imprudentius, quam quod futurum scias, id cum acciderit, ferre non posse? Natura ipsa nos revocat, et ab hujuscemodi moeroribus quadam sui consolatione subducit. Quis est enim tam gravis luctus, aut tam acerbus dolor, in quo non interdum relaxetur animus? Habet hoc natura, ut quamvis homines in tristibus rebus sint; tamen si modo homines sunt, a moerore mentem paulisper abducant. Fuisse etiam quidam feruntur populi, qui ortus hominum lugerent, obitusque celebrarent. Nec imprudenter; eos enim qui in hoc vitae salum venissent, moerendos putabant: eos vero qui ex istius mundi procellis et fluctibus emersissent, non injusto gaudio prosequendos arbitrabantur. Nos quoque ipsi natales dies defunctorum obliviscimur, et eum quo obierunt diem, celebri solemnitate renovamus. Non est ergo gravis subeundus moeror secundum naturam; ne aut excellentiorem aliquam naturae exceptionem nobis arrogare videamur, aut communem recusare. Etenim mors aequalis est omnibus, indiscreta pauperibus, inexcepta divitibus. Sanctus Ambrosius Mediolanensis, De excessu fratris sui Satyri, Liber II Source: Migne PL 16.1316b-1317a

Let us then begin from this, that we teach that the death of our loved ones should not be mourned by us. For what is more absurd than to deplore what you know is appointed to all as if it were something special? This is to lift up the mind above our state, not to accept the common law, to reject association with nature, to be puffed up in a fleshly mind, and to be ignorant of the measure of the flesh. What is more absurd than not to know what one is and to pretend to be what one is not? Or what is more imprudent than to be unable to bear what one knew would happen when it has happened? Nature herself calls us back and draws us away from this kind of sorrow by a certain consolation of her own. For what mourning is so deep or grief so bitter in which at times the soul may not have relief? Nature is so, that though men may be amid grievous things, yet if they are but men, they sometimes withdraw their thoughts a little apart from grief. Indeed it is said that there were certain peoples who lamented the birth of men and celebrated their deaths. This was not without reason, for they thought that those who had entered upon this sea of life should be mourned, but judged that those who had escaped from the storms and the waves of this world should rightly be accompanied by joy. 1 We also forget the birthdays of the dead and recall with solemn celebrations the day they died. Therefore it is in accordance with nature that one should not fall to excessive grief, lest either we seem to claim for ourselves either an exceptional excellence beyond nature, or we reject what is common. For death is the same for all, without difference for the poor, without exception for the rich. Saint Ambrose, On the Death of His Brother Satyrus, from Book 2 1 cf Herodotus Hist 5.4.1-2

The Worst And The Middle

Nec illud otiosum quod primo dixit, quia memor fuit Dominus Noe, deinde bestiarum, postea jumentorum, hoc est, cur non ea animantia quae mitiora sunt, post hominem nominavit, sed ferociora. In quo videtur illa esse ratio, ut ea quae ferociora erant, utriusque partis vicinitate mansuescerent. Quod videtur etiam in illo versu poetico declarari: κακοὺς δ' ἐς μέσσον ἔλασσεν. Hinc enim etiam poeta usurpavit, ut dispositionem dimicaturi ita ordinaret exercitus; quo inferiores collocaret in medio, quo magis hinc inde a fortioribus juvarentur, et dimicationem utriusque partis assumerent. In his scriptis series manifestatur. Altiore autem sensu certum est quod justus in medio habet non in parte cogitationes cordis sui: et quoad carpit hanc vitam, habeat necesse est in corpore tamquam in illa arca bestias graves. Nulla enim mens est, nulla anima, quae non recipiat etiam malarum motus agrestes cogitationum. Itaque insipientis anima ferinos acuit motus, atque adolet venena serpentum: sapientis autem vigor mitigat et coercet. Sanctus Ambrosius Mediolanensis, De Noe et Arca, Caput XVI Source: Migne PL 14.387c-388a

Not without purpose was it said that He first remembered Noah, and then beasts, and finally cattle, 1 that is, there is a reason why he did not name the more peaceful animals after man, but the fiercer ones. The reason seems to be this: that those which were fiercer were mollified by the presence of the others on both sides. Which indeed is seen in the verse of the poet that declares: 'but the worst he drove into the middle.' 2 Hence indeed the poet presents it, that the disposition of an army to fight is ordered so that the worst are gathered in the middle, and this so that they may be better helped by the stronger, with both sides lifting them up in battle. With these words the order is made clear. But there certainly is a higher meaning, because the righteous man does not have his thoughts in the middle part of his heart, as long as he holds to this life where it is necessary in this body, as in the ark, to have burdensome beasts. There is no mind, no soul, which does not receive the wild motions of wicked thoughts. The soul of the unwise man is provoked by fierce motions, and the venom of the serpents burns, but the power of the wise man soothes and restrains. Saint Ambrose, On Noah and the Ark, Chap 16 1 Gen. 8.1 2 Homer Iliad 4.299

Slave And Free

Caeterum quod ad moralem pertinet locum, quia omnes vult salvos fieri Dominus Deus noster, dedit per Joseph etiam iis qui sunt in servitute solatium: attribuit magisterium; ut discerent etiam in ultima conditione posse mores esse superiores, nec ullum statum immunem esse virtutis, si animus se uniuscujusque cognoscat: carnem servituti subditam esse, non mentem: multosque servulos esse dominis liberiores, si in servitute positi a servilibus putent operibus abstinendum. Servile est omne peccatum, libera est innocentia. Unde et Dominus ait: 'Omnis qui facit peccatum, servus est peccati. Quomodo enim non servus omnis avarus, qui pro exiguo pecuniae lucello se ipsum auctionatur? Timet omnia, ne congesta amittat, qui non utenda congessit, majore periculo servaturus quo majora quaesivit. Quomodo non mendicus, cui sunt parva quae possidet? Nam etsi mihi dives videatur, sibi eget: nec testimoniis sua vota solatur, qui quod optat nescit credere. Quomodo autem non et ille servus, qui subditus est libidini? Primum suis ardet incendiis, et pectoris sui facibus exuritur. Quibus recte dicit propheta: Ambulate in lumine ignis vestri, et in flamma quam accendistis. Suscepit omnes metus, insidiatur somno singulorum; ut unius cupiditate potiatur, fit servus omnium. Servit igitur hanc miseram quidem servitutem, qui ipse sibi dominos facit, ipse vult habere quos timeat. Nihil enim tam speciale servitutis est, quam semper timere ille vero in quavis conditione servitii semper liber, qui mundi amore non capitur, avaritiae vinculis non tenetur, metu criminis non alligatur, qui securus spectat praesentia, quem futura non terrent. Nonne videtur tibi iste in servitude dominari: ille autem in libertate servire? Serviebat Joseph, regnabat Pharao: beatior hujus servitus, quam regnum illius. Denique tota Aegyptus collapsa esset fame, nisi regnum suum consilio servuli subdidisset. Sanctus Ambrosius Mediolanensis, De Jospeph Partiarcha, Caput IV Source: Migne PL 14.649c-650b

There are other things which pertain to the moral of this passage. Because the Lord wishes everyone to be saved, He gave through Joseph a comfort to those who are in a state of servitude, he gave a teaching, that they learn even in this least condition to be greater in conduct, for there is no pure state of virtue if a man does not know his soul. The flesh may be subdued to slavery but not the mind, and many slaves are more free than masters if placed in slavery they think to abstain from slavish works. Every sin is slavish, innocence is freedom. Whence the Lord said, 'Everyone who sins is a slave to sin.' 1 For how is every avaricious man not a slave, who for the least profit of money will even put himself up for sale? He who fears everything, lest it take what he has heaped up, useless things that he hoards, so the greater peril shall be his slavery by the more he has sought. How is he not a beggar to whom whatever he possesses is little? For even if he seems rich to me, he is poor to himself, nor shall the witnesses of his vows free him, he who because of his desire does not know how to believe. How is he not a slave who is conquered by lust? First he burns with his own flame and he kindles the torch of his own heart. Concerning which the prophet rightly said: 'Walk in the light of your fire and in the flame which you have kindled. 2 All sorts of fear seize him and his sleep is troubled by every one of them, so that having one desire, he is made a slave of many things. Thus he who is a slave in this miserable state of servitude, who makes masters for himself, let him fear what he wishes to have. Nothing is a greater mark of slavery than always to be fearful. Truly anyone who is in any state of slavery may be free who is not snared by the love of the world, and is not held by the chains of avarice, who is not bound by fear because of crime, who may securely look at the present, who is not terrified by the future. Does it seem to you this one in servitude rules and that one in freedom serves? Joseph served, Pharaoh ruled, happier was the servant than his king. Certainly all Egypt would have fallen into famine unless he had given his kingdom to the counsel of a slave. Saint Ambrose, On The Patriarch Joseph, Chap 4 1 Jn 8.34 2 Isaiah 50.11

Showings And Ascension

Cur secundum Mattheaum et Marcum mandat discipulis: Praecedam vos in Galiliaeam, ibi me videbitis: secundum Lucam vero et Joannem etiam intra conclave obtulit se vivendum? Et quidem quod se videndum frequenter obtulerit, et plusquam quingentibus fratribus, et Patro, et Jacobo, etiam Apostolico probavimus testimonio. Et Lucas in Actibus apostolorum docuit quod discipulis manifestaverit se vivere post passionem suam, in multis argumentis apparens his, et disputans de regno Dei. Ergo quia saepiius et diversis apparuit, cum in Galilaea quando sit visus, nequaquam praescriptum ac definitum tempus Scriptura designaverit: in Hierusalem quando se obtulerit, et diem et horam expresserit; timidiores intra conclavia revisuntur, fortiores ad montem convenerunt. Denique intra conclave, ostiis clausis, inducit Joannes discipulos congregatos propter metum Judaeorum: quos non undecim Lucas, sed plures scripsit fuisse: istos autem Matthaeus undecim solos in Galilaea convenisse non siluit. Denique sic habes: Undecim autem discipuli abierunt in Galilaeam, in montem ubi constituerat illis Jesus, et videntes eum adoraverunt: quidam autem dubitaverunt. Quibus docendi et baptizandi tribuit potestatem. Undecim quoque discumbentibus discipulis et Marcus in fine apparuisse scribit quando similitar praecandi his totum orbem mandat officium. Unde hoc conventientius arbitror, quod Dominus quidem mandaverit discipulis ut in Galilaea se viderent: sed illis metu intra conclave residentibus, primo se obtulisse, postea vero confirmatis animis, undecim illos Galilaeam petisse.Vel certe, hoc quoque diligentibus scriptoribus placuisse reperio, nihil obstat si dicamus pauciores intra conclave, in monte complures fuisse. Sanctus Ambrosius Mediolanensis, Evangelii secundum Lucam, Liber X Source: Migne PL 15.1850b-d

Why according to Matthew and Mark did He command His disciples: 'I shall go before you into Galilee, 1 there you will see me,' 2 but according to Luke and John He brought Himself into the room to be seen? 3 And certainly He often brought Himself to be seen, 4 even to more than fifty, and to Peter, and to James, for we approve the Apostolic testimony. 5 And in the Acts of the Apostles Luke teaches that He had manifested Himself to His disciples after His passion, appearing to them in many ways, and speaking of the kingdom of God. 6 Therefore because He often appeared, and in different ways, Scripture does not designate a definite and foretold time as to when He would be seen in Galilee, but it tells the day and hour when He brought Himself to Jerusalem, so that the more fearful within the room, seeing Him again, be made stronger, that they might gather at the mount. Finally John introduces the disciples gathered in the room with the doors closed on account of fear of the Jews, 7 and in Luke there were not eleven of them but he wrote there were more, 8 and Matthew was not silent that only these eleven gathered in Galilee. So he has: 'The eleven disciples went out to Galilee, onto the mount where Jesus had commanded them, and seeing Him they adored, but a few doubted.' 9 To whom He gave the power of teaching and baptising. Mark, at the end of his Gospel, also writes that He appeared to eleven sitting disciples. 10 when similarly He bestows on these the office of preaching throughout the whole world. Whence I judge this is most appropriate: that the Lord certainly announced to His disciples that they would see Him in Galilee, but since they were fearful in the room, He first showed Himself to them there, and after, when their souls had been fortified, the eleven went to Galilee. Or certainly, and this report has also pleased dutiful writers, there is no obstacle if we say that there were fewer in the room and more on the mountain. Saint Ambrose, Commentary On The Gospel of Saint Luke, Book 10 1 Mt 26.32 2 Mk 16.7 3 Lk 24.36 4 Jn 20.19 5 1 Cor 15.6 6 Acts 1.3 7 Jn 20.19 8 Lk 24.33-36 9 Mt 28.16-17 10 Mk 16.7

Ruth's Inclusion

Quomodo enim Ruth, cum esset alienigena, Judaeo nupsit? Et qua ratione in Christi generatione ejus putavit evangelista copulae commemorationem esse faciendam, quae Legis serie vetabatur. Non ergo ex legitima Salvator generatione manavit? Videtur esse deforme, nisi ad Apostolicam sententiam revertaris, quia lex non est justis posita, sed injustis. Haec enim cum sit alienigena et Moabitis praesertim cum lex Moysi prohiberet has nuptias, Moabitasque excluderet ab Ecclesia; sic enim scriptum est: Moabite non introibunt in Ecclesiam Domini usque ad tertiam et quartam generationem, et usque in saeculum, quomodo intravit in Ecclesiam, nisi quia sancta et immaculata moribus supra legem facta est, Si enim Lex impiis et peccatoribus postia est, utique Ruth, quae definitionem Legis excessit, et intravit in Ecclesiam, et facta est Israelitis, et meruit inter majores Dominici generis computari, propter cognationem mentis electa non corporis, magnum nobis exemplum est, quia in illa nostrum omnium qui collecti ex gentibus sumus, ingrediendi in Ecclesiam Domini figura praecessit. Hanc igitur aemulemur; ut quia haec moribus hanc praerogativam meruit adsciscendae societiatis suae, sicut historia docet: nos quoque propter morum electionem in Ecclesiam Domini, meritis suffragantibus, allegemur. Sanctus Ambrosius Mediolanensis, Expositio Evangelii secundum Lucam, Liber III Source: Migne PL 15.1601b-1602a

But how did Ruth who was a foreigner, marry a man who was a Jew? And why in Christ's genealogy did the Evangelist think to make mention of a union which was prohibited by the commandments of the Law? Was the Saviour not drawn from legitimate lineage? It appears monstrous to us unless we attend to that passage of the Apostle: 'The Law is not given for the righteous but the unrighteous.' 1 For this woman was an foreigner, a Moabitess, from a nation with whom the Law of Moses forbade all marriage and completely shut them out of the Church. So it is written, 'A Moabite shall not enter into the Church of God, even to the third and fourth generation, and even forever.' 2 How then did she enter into the assembly unless that she was holy and unstained in her life above the Law? If the Law was given for the impious and sinners, so Ruth, who exceeded the scope of the Law, entered into the assembly and took her place among the Israelites and merited to be reckoned among the great ones of the lineage of the Lord, on account of the elevation of her mind, not her body, being to us a great example, because in her was prefigured the entrance into the Lord's Church of all of us who are gathered out of the Gentiles. This, then, emulate, that as by her conduct she merited the right to be approved for this society, as the history teaches, so we also on account of the elevation of our conduct, by right of merits, be voted into the assembly of the Lord. Saint Ambrose, Commentary On The Gospel of Saint Luke, Book 3 1 1 Tim 1.9 2 Deut 23.3

The Testimony Of Death

Illud quoque egregium, quod ait Scriptura: Ante mortem non laudaveris quemquam. Unusquisque enim in novissimis suis cognoscitur, et in filiis suis aestimatur, si bene filios suos instituit, et disciplinis competentibus erudivit. Siquidem ad negligentiam patris refertur dissolutio filiorum. Tum quia unusquisque, quandiu vivit, obnoxius est lapsui, nec senectus immunis a crimine; ideo legis quia Abraham mortuus est in senectute bona, eo quod in bonitate propositi sui permansit. Mors igitur vitae est testimonium. Nam si laudari ante gubernator non potest, quam in portum navem deduxerit, quomodo laudabis hominem, priusquam in stationem mortis successerit? Et ipse sui est gubernator, et ipse vitae hujus jactatur profundo, quandiu in salo isto, tandiu inter naufragia. Dux ipse nisi confecto praelio non sumit lauream, nec miles arma deponit, nec stipendii mercedem adipiscitur, nisi hoste superato. Mors igitur stipendiorum plenitudo, summa mercedis, gratia missionis est. Sanctus Ambrosius Mediolanensis, De Bono Mortis, Caput VIII Source: Migne PL 14.556b-c

That is also excellent which Scripture says: 'You shall not praise any man before his death.' 1 Any man is known by his last days, and he is judged by his offspring, if he has raised good sons, and educated them sufficiently in studies. Indeed wayward children are referred to the negligence of the father. So as anyone while he lives is liable to fall, nor is an old man immune from error,  thus you read that 'Abraham died in good old age.' 2 by which it is asserted that he remained in a good state. Death, therefore, is a testimony of life. For if it is not possible to praise a pilot before he leads the ship into port, how will you praise a man before he has arrived at the resting place of death? He is the pilot of his own life cast out on the deep, where there will be plain sailing and where there will be shipwrecks. A general, unless he is victorious in battle, does not receive laurels, nor does a soldier put down his arms or obtain the reward of his pay until the enemy is conquered. Therefore death is the fullness of pay, the consummation of reward, the joy of discharge after service. Saint Ambrose, On the Good of Death, Chapter 8 1 Sirach 11.28 2 Gen 25.8

Falls And Labour

Plerumque humanis obrepit mentibus, ut aliqua levi praestricti offensione, si non illis cedant pro studio voluntaria, officio desistant; quod in alio genere hominum tolerabile, in his vero, qui rei divinae intendunt, plenum doloris. Sunt enim aliqui in clericorum munere, quibus inimicus obrepere studet, si alias eos non potuerit circumvenire, ut laesis huiusmodi inserat cogitationes: Quid mihi prodest in clero manere, subire iniurias, labores perpeti, quasi non possit ager meus me pascere, aut si ager desit, quasi aliter exercere sumptum non queam? Sunt enim aliqui in clericorum munere, quibus inimicus obrepere studet, si alias eos non potuerit circumvenire, ut laesis huiusmodi inserat cogitationes: Quid mihi prodest in clero manere, subire iniurias, labores perpeti, quasi non possit ager meus me pascere, aut si ager desit, quasi aliter exercere sumptum non queam? Itaque hujusmodi cogitationibus etiam boni mores ab officio retrahuntur: quasi vero hoc solum sit in clerico, ut sumptum expediat suum, et non ut divinum sibi post mortem potius subsidium locet; quamquam ille post mortem abundet, qui tutus hic potuerit decernere adversum tot inimicorum insidias. Unde Ecclesiastes ait: Optimi duo super unum, quibus est merces bona in labore ipsorum; quoniam si ceciderit, unus erigit socium suum. Ubi sunt duo optimi super unum, nisi ubi Christus est, et is quem Christus tuetur? Quia si ceciderit, qui cum Domino est Jesu, erigit eum Jesus. Sed qua ratione dixit: In labore ipsorum? Ergo et Christus laborat? Utique laborat, qui ait: Laboravi clamans. Laborat, sed in nobis, denique ad puteum fatigatus sedebat. Sed quomodo laboret, docuit nos Apostolus minore exemplo, dicens: Quis infirmatur, et ego non infirmor? Docuit Dominus sua voce: Aeger eram, et non visitastis me: nudus eram et non operuisitis me. Laborat, ut me jacentem erigat. Sanctus Ambrosius Mediolanensis, Epistola LXXXI, Clericis Source: Migne PL 16.1273b-1274a

It is a common fault which creeps into the human mind, that men easily take offence if things do not happen according to their wishes, and they desist from their duty, which in other types of men may be tolerable, but in those who are devoted to the Divine service it is full of sorrow. There are certain men in the clerical order into whose minds the enemy has crept, if by other means he cannot deceive them, so that he may instil harmful thoughts of the following kind: 'What good for me to be among the clergy, to suffer injuries, to undergo such toil, as if my own farm could not support me, or, if I have no farm, as if I could not obtain some other support?' It is by thoughts like these that even good dispositions are drawn away from their office, as if it were fit for a cleric to care alone for his own sustenance, and not rather to purchase for himself the Divine support after death, for he alone shall be in abundance after death who here was able to watch unharmed against the wiles of his many adversaries. Thus Ecclesiastes says: 'Two are better than one, because they have a good reward for their labour. For if one fall, the other will lift up his friend.' 1 Where are two better than one, but where Christ is and the one whom Christ guards? For if he falls who is with the Lord Jesus, Jesus lifts him up. But with what sense is it said, 'for their labour'? Does Christ labour? Yes truly, for He says, 'I have laboured, crying out.' 2 He labours, but it is over us. Then He sat down wearied at the well. 3 And how He labours the Apostle teaches by his humbler example, saying: 'Who is weak, and I am not weak?' 4 Our Lord Himself has also taught us in the words, 'I was sick, and you did not visit me. I was naked and you did not cover me.' 5 He labours to lift me up when I fall. Saint Ambrose, from Letter 81 To The Clergy 1 Eccles 4.9-10 2 Ps 58.4 3 Jn 4.6 4 2 Cor 11.29 5 Mt 25.43

Want And Wealth

Duos finitimos vetus historia describit regem Achab et pauperem Nabuthen; quem horum pauperiorem, quem ditiorem credimus? Alter regali fulcro divitiarum praeditus, inexplebilis insatiabilisque opibus suis, exiguam pauperis vineam desideravit: alter despiciens animo βασιλέων τας πολυ χρύσους τύχας, imperialsque gazas, suo erat contentus palmite. Nonne videtur hic magis dives, hic magis rex, qui sibi abundabat, suas regebat cupiditates; ut nihil alienum concupisceret? Ille autem egentissimus, cui aurum suum vile, alienus palmes pretiosissimus aestimabatur? Sed qua ratione egentissimus, cognosce: quia divitiae injuste congregatae evomuntur; radix autem justorum manet, et ut palma floret. An non egentior paupere us, qui tamquam umbra praeterit? Hodie impius exaltatur, cras non erit, nec invenietur aliquis locus ejus. Quid est itaque divitem esse, nisi abundare? Quis autem abundat, qui sit animo contractior? Qui autem animo contractior, utique angustior: quae igitur in angustiis abundantia? non ergo dives, qui non abundat. Unde pulchre David: Divites, iniquit, eguerunt, et esurierunt; quoniam cum haberent Scripturarum thesauros coelestium, eguerunt qui non intellexerunt, et esurierunt qui nullum spiritalis gratiae gustarunt cibum. Nihil igitur affectu sapientis ditius, nihil insipientis egentius. Nam cum regnum Dei pauperum sit, qui esse locupletius potest? Et ideo praeclare Apostolus: O altitudo, inquit, divitiarum sapinetiae et scientiae Dei. Praeclare etiam David, qui in via testimoniorum coelestium, quasi in omnibus divitiis, delectabatur. Sanctus Ambrosius Mediolanensis, Epistula XXXVIII, Simpliciano Source: Migne PL 16.1097c-1098b

Ancient history tells of two neighbours, king Ahab and the poor Naboth. Which of these do we think to be richer, which poorer? The one endowed with the royal support of riches, insatiable and unsatisfied with his wealth, desired the little vineyard of the poor man; the other, despising in his soul the great golden fortunes of kings, and imperial treasuries, was content with his own vines. 1 Does he not seem richer and more regal, who abounded in himself, and ruled over his own desires, wanting nothing that belonged to another? And does he not appear most needy in whose eyes his own gold was reckoned vile and another man's vine precious? But know for what reason he was most needy: because riches unjustly gathered are vomited up, 2 but the root of the righteous remains, 3 and flourishes like a palm tree. 4 Is he not more needy than the poor man, who shall pass away like a shadow? 5 Today the impious is exalted, tomorrow he shall not be, and his place is no more to be found. 6 But what is it to be rich, unless to abound? But who abounds whose soul is contracted? And he who is more contracted in soul, so he is more needy, and what abundance is there in want? Therefore he is not a rich man who does not abound. Whence David rightly says: 'The rich hunger and lack,' 7 for when they possessed the treasures of the Divine Scriptures, they still lacked who did not understand, and they hungered because they did not taste the food of spiritual grace. Nothing therefore can be richer than the disposition of the wise man, nothing poorer than that of the fool. For since the kingdom of God is of the poor, what can be richer? 8 And therefore well the Apostle says: 'O the depth of the riches of the wisdom and knowledge of God!' 9 And that eminent David, who delighted in the way of the heavenly testimonies as in all riches. 10 Saint Ambrose, from Letter 38, to Simplicianus 1 3 Kings 21.1-4 2 Job 20.15 3 Prov 12.12 4 Ps 91.13 5 Ps 143.4 6 Ps 36.35-36 7 Ps 33.10 8 Mt 5.3 9 Rom 11.33 10 Ps 118.14

Food From Heaven

Revera mirabile est quod manna Deus pluerit patribus et quotidiano coeli pascebantur alimento. Unde dictum est: Panem angelorum manducavit homo . Sed tamen panem illum qui manducaverunt, omnes in deserto mortui sunt: ista autem esca quam accipis, iste panis vivus qui descendit de coelo, vitae aeternae substantiam subministrat; et quicumque hunc manducaverit, non morietur in aeternum: et est corpus Christi. Considera nunc utrum praestantior sit panis angelorum, an caro Christi, quae utique corpus est vitae. Manna illud e coelo, hoc supra coelum; illud coeli, hoc Domini coelorum: illud corruptioni obnoxium, si in diem alterum servaretur; hoc alienum ab omni corruptione, quod quicumque religiose gustaverit, corruptionem sentire non poterit. Illis aqua de petra fluxit, tibi sanguis e Christo: illos ad horam satiavit aqua, te sanguis diluit in aeternum. Judaeus bibit, et sitit: tu cum biberis, sitire non poteris: et illud in umbra, hoc in veritate. Si illud quod miraris, umbra est; quantum istud est, cujus et umbram miraris! Audi quia umbra est quae apud patres facta est: Bibebant, inquit, de consequenti eos petra: petra autem erat Christus. Sed non in pluribus eorum complacitum est Deo; nam prostrati sunt in deserto. Haec autem in figura facta sunt nostra. Cognovisti praestantiora; potior est enim lux quam umbra, veritas quam figura, corpus auctoris quam manna de coelo. Sanctus Ambrosius Mediolanensis, De Mysteriis, Caput VIII Source: Migne PL 16.404c-405b

Truly it is wondrous that God rained manna on the fathers, and daily fed them food from heaven. Whence it is said: 'Man ate the bread of angels.' 1 And yet all those who ate that food died in the wilderness, but this food which you receive, that living Bread which came down from heaven, 2 furnishes the substance of eternal life, and whoever shall eat of this Bread shall never die, and it is the body of Christ. Now consider whether the bread of angels be more excellent or the Flesh of Christ, which is indeed the body of life. That manna came from heaven, the latter is above the heavens; that was of heaven, the latter of the Lord of the heavens; that was liable to corruption, if kept for another day, the latter knows no corruption, for whoever shall taste it in piety shall not be able to know corruption. For them water flowed from the rock, 3 for you blood flowed from Christ; 4 water satisfied them for a time, the blood washes you for eternity. The Jew drinks and thirsts again, you will not be able to thirst after drinking; that was in a shadow, this is in truth. If that which you wonder at is but a shadow, how great must be that whose shadow you wonder at. Hear that what happened with the fathers was a shadow, it is said: 'They drank of that rock that followed them, and that rock was Christ. But with many of them God was not pleased, for they were cast down in the wilderness. And these things were done as a figure concerning us.' 5 You know what is more excellent, that light is better than shadow, truth than a figure, the body of its Giver than manna from heaven. Saint Ambrose, On The Mysteries, Chap 8 1 Ps 78.25 2 Jn 6.51 3 Exod 17.6 4 Jn 6.55 5 1 Cor 10.4-5

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