§ 160. Важность его как учителя. Его толкование Писания. Догматические сочинения.

In the history of the shepherds of the Church, St. Ambrose is a shepherd who amazes the ages; The Lord of the Church chose and strengthened him in this great series, as an example for centuries. But to each their own. The life story of Ambrose shows how little time he had to acquire the education necessary to become a Christian teacher. Until the time he was elevated to the pastoral department, he was either preparing himself for secular positions or working in positions of light. The shepherd himself felt that he was missing a lot from what he had no time to wander through. “Delighted,” he says, “from the judgment courts to the priesthood, I began to teach you what I myself had not learned. So I need to study and teach together, since before there was no free time to study” 800. And during his pastoral ministry, what a stormy time it was for the Milanese shepherd! Therefore, it is not surprising if the works of St. Ambrose do not seem to be as perfect in comparison with the works of many other teachers as the great name of Ambrose could promise. In the Christian department, all he had to do was use what he had and spent in the department of prefect, and in this position he left a lot that was useful for the Church. Possessing the gift of speech, St. Ambrose wrote a lot without difficulty, and therefore left behind many works 801. “In order, as St. himself says. Ambrose 802, and teach and study St. Scripture,” he spoke many words about St. Scripture. His interpretation of the Gospel of Luke, not without reason, can be placed among the guides to the understanding of the Holy Gospel. After a general overview of the Gospel of St. Luke, he carefully searches for the literal meaning of St. Luke, compares his story with the story of the other evangelists, resolves the confusion about their apparent disagreement; sometimes it turns against heretics. To interpret the Old Testament, he considered it necessary to penetrate into the meaning of the original text, the Hebrew 803: but he himself did not know the Hebrew language, and was not sufficiently familiar with Greek; His interpretation of the Old Testament is mostly an imitation of the experiences of others. The six books on Shestodnev are mostly a translation of Shestodnev by Basil the Great, with additions from Origen and Hippolytus. In the explanation of the 12 Psalms and Psalm 118, the words of Basil the Great and Origen are also often repeated, not excluding the arbitrary opinions of the latter. Explanations of the stories about paradise, about Cain and Abel, about Noah, about Abraham, about Isaac, about the blessings of Jacob, about the repentant David, about the complaints of Job and David - are useful for edifying thoughts, but tire with allegorical interpretations and do not sufficiently introduce the exact meaning of the inspired legend. To the dogmatic writings of St. Ambrose includes: five books about faith, an explanation of the creed, a book about the Incarnation, 3 books about the Holy Spirit, a book about the Sacraments (de misteriis), 2 books about repentance, the doctrine of the Resurrection, set out in 2 books about the death of a brother, in a word on the death of Valentinian and in a word on the death of Emperor. Feodosia. The first three works (on faith, the Symbol and the Incarnation) were written almost during the life of St. Ambrose, were translated into Greek - and were often cited as witnesses to church teaching - in the Greek Church 804. The books on faith, written, as they saw, against the Arians, contain a brief and clear presentation of the evidence of the consubstantiality of the Son of God with the Father and witty refutations of the Arian objections. The book about the mysteries for the newly initiated (de misteriis ad initiandos), from which we must distinguish the book about the sacraments (De sacramentis), although ancient, but not the work of St. Ambrose 805, and two books on repentance, are precious for the doctrine of the sacraments. In the book about the mysteries, which is in many ways similar to the catechumens of St. Cyril, he speaks of Baptism (§1–5), Confirmation (§6–7), and the Eucharist (§8–9). About the first he writes: “the invisible grace of the Holy Spirit, being present, acts for the remission of sins.” About the bread of the Eucharist he says that it is not bread, but true flesh crucified on the cross, and explains this with examples. In books about repentance, he teaches about the need for confession and the power given by the Lord to forgive sins. 3 books about the Holy Spirit - extracts from the works of Basil the Great, Athanasius and Didymus; Jerome was not pleased with either the style or the strength of thoughts in these books 806: but Augustine cited the work as an example of a simple style and noted: “the subject itself, due to its sublimity, requires not the beauty of words, not a strong feeling to convince the heart, but evidence and explanations 807. On dogmatic subjects of St. Ambrose also offered reflections in letters 808. Roman edition of the works of St. Ambrose (Romae, 1579–1587, 6 vol.), on which Cardinal De Monte Alto, later Pope Sixtus V, worked, is an example of a magnificent publication in appearance and the ugliest in content. The cardinal did not understand Ambrose’s thoughts well, and what’s even worse, he either inserted his own or excluded Ambrose’s in order to force St. Ambrose to be a preacher of the self-will of the Vatican. The papists, for example, do not refuse such a response. sincerely Dupin and the Benedictines, who spent a lot of work to put the works of Ambrose in order in their new edition. Their publication: Paris. 1686–90. 2 vol. f. (ed. Jac. du Friche et N. le Nourry); Venet. 1748. 2 vol. f. Galland, after the Benedictines, on the basis of ancient manuscripts, returns to Ambrose the narrative extracted from Josephus about the capture of Jerusalem, excluded by the Benedictines from among the works of Ambrose. Latest edition: Op. S. Ambrosii, ed. and Migne. Paris. 1845. Here the fourth volume consists of forged works. In Russian translation: Izbr. words. M. 1807. 8. About positions. M. 1776. About the priestly rank. M. 1823. A few words and letters in Chronicle. Thurs. 1835–40. In German: Drey Bücher von d. Pflichten. 1830. Lib. 1. de offic. With. 1. § 3. Sensus ergo nobis spectandus est semper: quem etiam ipsum frequens translatio ex hebraeo in graecum, ex graeco in lalinum adtenuare consuevit. Ambros. in Psalm. 37. § 49. He often cites translations of Aquila, Symmachus and Theodotion. On the book the Council of Ephesus and Chalcedon (Cons. Ephes. T. 3. p. 513. Chalcedon. T. 4. r. 829), Theodoret (Dial. 3. r. 163) and Leo (Epist. 97) referred to faith. Extracts from two other books in the collection of Justinian, in Leontius and others A. Maii Collect. vet. auct. T. 7 (from the book about the incarnation) p. 7. 14. 15. 18. 137. 307. (from the interpretation of the symbol) p. 131. 134. 286. The work on the mysteries (de sacramentis) has been known since the 8th century under the name of St. Ambrose of Milan. But it does not belong to him: a) the writer for the most part spreads the words and thoughts of Ambrose’s original work and adds a little of his own; b) the syllable, although close to the syllable of Ambrose, is not Ambrosiev; c) in the ancient manuscript it is without the name Ambrose. However, it was written aa) back when there were many idolaters; bb) when the aged were baptized; c) when the text of the Bible corrected by Jerome had not yet been introduced. Therefore it belongs to a time close to the time of St. Ambrose is also important for the doctrine of the sacraments. Jerome: ex graecis bonis opus latinum confecit non bonum (Ar. Rufin. lib. 2 Invectis in Hieron.). Nihil ibi dialecticum esse, nihil virile atque distinctum, quod lectorem vel ingratis in assensum trahat: sed totum flaccidum, molle, nitidum atque formosum et exquisitis hinc inde coloribus pigmentatum. Epist. ad Paolimon. Christian. science book 4·. § 46. in Russian. lane page 319. Er. 18. 34–36. 43–48. 77. 78. 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