Книга четвёртая

De eo quod scriptum est: “Omnis uiri caput Christus est, caput autem mulieris uir, caput Christi Deus” / About the words of Scripture: “The head of every man is Christ, the head of a woman is her husband, and the head of Christ is God.” De eo quod scriptum est: “Vt sint unum, sicut et nos unum sumus ego in his et tu in me” / About the words of Scripture: “Let them be one, just as We are one. I am in them, and You are in Me" De eo quod scriptum est: “Non potest Filius a se facere quicquam nisi quod uiderit facientem Patrem” / About the words of Scripture: “The Son can do nothing of Himself, unless he sees the Father doing it” De eo quod dicunt Filium Patri aequalem esse non posse, quia Pater generauit, Filius non generauit / About the words of the Arians that the Son cannot be equal to the Father, because the Father begat, but the Son did not beget Contra id quod dicunt: “Erat, quando non erat” et: “Antequam generaretur non erat, aut si erat, cur natus est”? / Against those who assert: “There was [a time] when He was not,” and: “Before He was born, He was not, or if He was, why was He born?” De eo quod scriptum est: “Sicut misit me uiuus Pater, et ego uiuo propter patrem, et qui manducat me, et ipse uiuit propter me” / About the words of Scripture: “As the living Father sent Me, and I live by the Father, and he who eats Me lives by Me” Non esse differentiam potestatis, quia scriptum est: “Ex Patre omnia et per Filium omnia et nos per ipsum” / There is no difference of power, since: “From the Father are all things, and by the Son are all things, and we by Him” De eo quod dicit: “Ego sum uitis uera et Pater meus agricola” / About the words of Scripture: “I am the true vine, and My Father is the vinedresser” Moreschini points out the coincidence of the beginning of this book with the beginning of Cicero’s treatise “On the Orator,” which was studied during the teaching of rhetoric (Cogitanti mihi), see: Moreschini. R. 259, not. 1. Vae mihi – often found in St. Ambrose expression from Terence, see: adelph. 301. John the Baptist, see: Matthew 11:3. See also: exp. Luc. 5.93. See: Gen.5:24; Heb.11:5; 2 Kings 2:11. On the procession of the Lord, see: Studer V. Die antiarianische Auslegung von Psalm 23, 7–10 in De fide IV, 1–2 des Ambrosius von Mailand // Ambroise de Milan. P., 1974. P. 245–266. See: Mark 28:2; Luke 24:4; John 20:11–12. See: Studer. Die antiarianische... P. 250; Simonetti M. Arianesimo latino // Studi Medievali. 1967. 8/2. P. 663–744. Iustitita, pudicitia, fortitudo, sapientia are the four virtues, which, following Cicero (fin. 1.45–50; tusc. 3.17) and the Stoics, St. Ambrose considered the main things in a person, see: Isaac 8.65; Jacob 2.10.43; Ioseph 13.75; bon. mort. 10.44. See: Heb.7:26; Eph.4:10. See: Mark 16:19; Eph.1:20. Wed: symb. Quicumque 37. See: Athanasius of Alexandria, synod. 26. Wed: Gen.2:24; Eph.5:31. Compare: Athanasius of Alexandria, p. arian. 3.17. See: John 8:16, 10:30, 38, 14:10–11. See: Athanasius of Alexandria, p. arian. 3.22. See: spir.s. 2. 12; exam. 2.5.18; exp. 118, 20. 32. See: Hilary of Pictavia, trin. 7.17. See: John 14:6, 5:21, 24–26. See: Gregory the Theologian, orat. 30.11. Xenophanes of Colophon, Leucippus, Democritus, Epicurus and others taught about the plurality of worlds, see: Diogenes Laertius, uitae philosophorum 9. 19, 30, 44, 57; 10. 45, 73–74, 89–90. See: Gregory the Theologian, orat. 30.10. See: Eph.2:20; Luke 2:34; 1 Peter 2:6–8. medicina: medicinae Maurini. See: Matthew 15:31, 20:34, 21:14; John 9:6–7, etc. See: Matthew 9:25; Luke 7:14; John 11:43–44, etc. See: Matthew 9:20, 14:36; Luke 8:44. St. Ambrose repeatedly refers to the Gospel episode with the bleeding wife: bon. mort. 12.57; patr. 9.38; expl. ps. 48, 2. 1; exp. ps. 118, 10. 24; 19.5; exp. Luc. 6.17; 6.56; 6.58; paenit. 1. 31; epist. 77. 17. The text of this paragraph was quoted in the “Acts” of the Council of Constantinople in 553, see: Irmscher J. Ambrosius in Byzanz // Ambrosius Episcopus. Vol. 2. P. 298–311. See: Matthew 8:32; Mark 1:27, etc. See: Mark 2:5; Luke 7:47, etc. See: Matthew 26:39–44; John 11:41. Perhaps a textbook example with the horse of Alexander the Great. Plato speaks about the inner word (ἐνδιάϑετος λόγος) (“Timaeus” 37c); The Stoics developed his thesis into the doctrine of the “immanent word.” Christian authors also used this concept, see: Tertullian, adu. Prax. 7. 1; apol. 21.10–11; Athanasius of Alexandria, p. arian. 2.35; see: Markschies. S. 512–513, Anm. 391. See also: Szabó F. Le Christ créateur chez Saint Ambroise. Roma, 1968. P. 43–44. See: Gal.4:8; 1 Corinthians 8:5. As a manifestation of will. See: Athanasius of Alexandria, p. arian. 1.22. Distincta Trinitas – separate, that is, distinguished by Three Persons, Trinity. This terminology goes back to Tertullian (see: adu. Prax. 9.1), but St. applied it against the Arians and Sabellians. Hilary of Pictavia; see: Moreschini. R. 297, not. 11. St. Ambrose is referring to the Roman custom of emancipatio, according to which the son was freed from his father’s authority and received the rights of a legal entity, see: Bartoszek M. Roman law: Concepts, terms, definitions. M., 1989. P. 118. Moreschini considers this passage dark, refusing the interpretation of the Moors, who refer to the Code of Theodosius (8. 18. 1 and 9), which speaks of orphans placed in guardianship, see: Moreschini. R. 299, not. 13. See: Hilary of Pictavia, synod. 84; Athanasius of Alexandria, p. arian. 1. 5. et seq. See: Athanasius of Alexandria, p. arian. 1. 14. See: Athanasius of Alexandria, p. arian. 3.61. This comparison was traditional for apologists (see: Justin the Philosopher, dial. 61; Tertullian, adu. Prax. 8.5), found in St. Athanasius of Alexandria (see: p. arian. 3. 66; 1. 28; 1. 49; 2. 42; 3. 24). Only St. Gregory the Theologian did not consider this comparison sufficient to show the birth of the Son (see: orat. 31. 32–33); see: Moreschini. R. 307, not. 10. See: Hebrews 1:3. Wed: Pres.7:26. See: Athanasius of Alexandria, p. arian. 1. 13. See: 1 Cor.1:24; John 1:1. See: Athanasius of Alexandria, p. arian. 1. 14; 1. 18; 1.25. The eunuch is an example of a change in human nature. See: Didim the Blind, trin. 3.11. Perhaps this passage was taken from some sermon of St. Ambrose. See: sacr. 4. 14, 21–23; myst. 9.52; incam. 4.23. See: John 13:31–32, 17:1–5. Compare: Hilary of Pictavia, trin. 8.16. Compare: Hilary of Pictavia, coll, antiar. 2.10; see: Markschies. S. 558, Anm. 435. Compare: Tertullian, adu. Prax. 8.5–6. St. speaks about the difference between the Three Persons of the Holy Trinity. Basil of Caesarea (spir.s. 2. 4 3. 5): from Whom is the Father; By whom - the Son; in Whom is the Holy Spirit. St. Ambrose repeats these words to St. Basil in his treatise “On the Holy Spirit” (2. 85 et seq.), see: Moreschini. R. 321, not. 1. See: spirit. s. 2. 85–94 et seq. See: fid. 1.55; 2. 65, 73; exp. Luc. 4.44. Lit.: Or who added to Him? (Rom.11:35). See: Heb.1:29; Ps.44:8. See: Matthew 19:29; John 3:15; Titus 1:2, etc. Compare: Athanasius of Alexandria, sent. Dion. 10; Didim the Blind, trin. 3.8. See: spirit. s. 1. prol. 1.