Works of Saint Ambrose of Milan

St. Ambrose of Milan is one of the most prominent theologians, exegetes and church preachers of the Latin West. The part of his legacy that has survived to this day includes about 40 works, not counting the ten books of letters he prepared for publication (except for 14 letters extra collectem), hymns and epigrams (poetic inscriptions for images in the basilica). To understand the reasons that gave rise to the dogmatic writings of St. Ambrose, let us consider the difficult church-political situation during this period. The Arian crisis, which began in the East, in the 50s. The 4th century also covered a significant part of Western churches. To reconcile the opposing church parties, Emperor Constantius convened a “double” Ecumenical Council in 359. Its western participants gathered in Arimin, the eastern - in Seleucia. At these councils, under pressure from the imperial administration and bishops, the majority of the primates of both the Eastern and Western Churches adopted a definition of faith in which God the Son was recognized as similar to God the Father according to the Scriptures and timelessly born of Him. Faith in the Holy Spirit was professed, but it was not specified whether He was God 1 . This compromise, more ecclesiastical and political than theological, received the name “Omiyaism” in the scientific literature. In 361 Constantius died and Emperor Julian the Apostate (361–363) reigned, during whose reign a significant part of the bishops of both the West and the East abandoned the Omian compromise and returned to the doctrine of the Council of Nicea in 325. However, in some regions of the Christian world the Omies retained quite strong positions. First of all, we are talking about Illyricum, where the episcopal sees of the main figures of the Omian movement in the West were Ursacius of Singidun, Valens of Muria and Herminius of Sirmium, as well as Northern Italy, where the Omian bishop Auxentius 1 (355–374) sat on the main Mediolan throne for this region for a long time. It was his successor that St. Ambrose of Milan. Thus, the very circumstances of his election required him to take a certain position in the Arian disputes, which were a conflict not only of theological doctrines, but of ecclesiological and church-political positions 2. It is quite possible that the election of an unbaptized dignitary to the episcopal see was the result of a complex compromise between the Omian and Nicene communities of Milan, but soon enough St. Ambrose begins to show himself as a convinced adherent of the Nicene teachings. In 378, the conflict of St. Ambrose and the omies move into the intellectual dimension. Emperor Gratian asks St. Ambrose to compose a written statement of his faith 3. In response to this appeal, the Mediolan bishop writes the first two books of his main theological work - the treatise “On Faith” (De fide) 4, in which he openly declares his adherence to the Nicene tradition and condemns the Omians as supporters of the “Arian heresy”, in fact identifying them with the radical Eunomians 5, who taught about the alienation of God the Son to God the Father. The treatise aroused quite sharp criticism from representatives of the Omian movement 6 . In his work, St. Ambrose, relying primarily on the works of St. Athanasius of Alexandria and St. Basil the Great, reveals the Orthodox teaching about the Holy Trinity and speaks of the equal divine dignity of God the Father, God the Son and God the Holy Spirit. Ambrose describes the hypostatic properties of all the Persons of the Holy Trinity, although the saint speaks in more detail about the Holy Spirit in another treatise - “On the Holy Spirit” (De Spiritu Sancto) 7, completed in the spring of 381. and also dedicated to Gratian 8. The anti-Arian controversy about the divine nature of the Son caused in the second half of the 4th century. discussion about the nature of the Holy Spirit 9 . Wanting to expound the Orthodox pneumatological teaching, St. Ambrose turns, first of all, to the work of the Alexandrian theologian Didymus the Blind “On the Holy Spirit” 10, a text that is simple from a dogmatic point of view, although one can notice the influence of other works: “On the Holy Spirit” (374-375) by St. Basil the Great and the “Epistle to Serapion” (359) by St. Athanasius of Alexandria. If we consider this work from the point of view of the later anti-Latin polemic about the Filioque, we will see that for Ambrose the problem of the procession of the Holy Spirit was not important; the Holy Spirit, according to Ambrose, comes from the Father, from the Father and the Son, or from the Son. Perhaps he wants to emphasize that just as the property of the Son is generation, so the property of the Spirit is procession. Dogmatic writings of St. Ambrose were created in the context of the struggle against contemporary heretical teachings and grew mainly from his sermons. Such a work, which arose as a result of public discussion, was a short treatise, important in its dogmatic content, “On the Mystery of the Lord’s Incarnation” (De incarnationis dominicae sacramento), created in 382 and directed not so much against the Omians, but primarily to combat the heresy of Apollinaris of Laodicea 11. The story of the creation of this work is told by the biographer of St. Ambrose Peacock 12. St. Ambrose creates a text that is impeccable from the point of view of revealing the Orthodox teaching about God the Son; in his theological constructions he relies on St. Athanasius of Alexandria and St. Gregory of Nazianzus. To the dogmatic writings of St. Ambrose also includes catechetical texts created in 391: “Explanation of the Creed” (Explanatio Symboli), “On the Sacraments” (De sacramentis) and “On the Mysteries” (De mysteriis). These texts provide a detailed explanation of the sacraments that introduce a person into the Church: baptism and confirmation, and describe the rites that accompanied these sacraments, incl. traditio Symboli, "transmission of the Creed", i.e. explanation and teaching of the Creed to those coming to baptism. The two books "On Repentance" (De poenitentia), written early in 390, were directed against the heretical teaching of Novatian. Novatian and his followers believed that those who fell away from the Church during persecution could not be forgiven and restored to church communion. St. Ambrose gives both pastoral and ecclesiological arguments against this approach to the sacrament of repentance, basing his polemics on the texts of Holy Scripture. Most of the heritage of St. Ambrose consists of exegetical works, which for the most part are homily. They were written down and then subjected to literary processing, sometimes, as in the case of the texts “On the Sacraments”, “On Cain and Abel”, the oral origin of the text is noticeable even after editing. The exegetical orientation of the saint's work is explained by the fact that the bishop is called to teach, and the best material for the moral and spiritual education of the flock are sacred texts 13 . A special gift from St. Ambrose to explain the obscure passages of Scripture attracted the young Augustine when he came from Rome to Milan in order to take the place of a teacher of rhetoric: “Although I did not try to study what he spoke about, but only wanted to listen to how he spoke” 14 (conf. 4. 24). Augustine heard “many texts explained ... in a spiritual sense”: “I was particularly affected by the repeated resolution of the mysterious passages of the Old Testament; their literal understanding was killing me” (conf. 6. 6). Several exegetical works of St. Ambrose was created at the beginning of his church career. Until 378 St. Ambrose writes two books: “On Paradise” (De paradiso), where he allegorically interprets the second and third chapters of the book of Genesis 15, and “On Cain and Abel” (De Cain et Abel), in which he continues the interpretation of the book of Genesis (the fourth chapter), using as a model the work of Philo of Alexandria “On the sacrifices of Abel and Cain” (De sacrificiis Abelis et Caini). Biblical exegesis gives him reason to turn to reasoning on moral topics, in particular about the types and image of love; Cain and Abel are interpreted both as images of self-love and love of God, and as the Jewish people and the Christian people. Researchers agree that the writings of Philo of Alexandria 16 had a great influence on St. Ambrose (cf. the titles of the works of Philo and Ambrose: De fuga et inuentione - De fuga saeculi; De sacrificiis Abelis et Caini - De Cain et Abel; De Abrahamo - De Abraham; De Josepho - De Josepho patriarcha). The method of allegorical interpretation, coming from Philo, was adopted by St. Ambrose in the interpretation of Origen, who developed the doctrine of the correct interpretation of Holy Scripture: the three meanings of Scripture (literal, moral or moral, mystical or spiritual). Origen’s interpretations (including commentaries on the Song of Songs, the Gospel of Luke, the Book of Judges, the Book of the Prophet Isaiah, texts that find parallels in the work of Ambrose) influenced the exegesis of the Milanese saint, as well as “the formation of the actual Latin tradition of commenting on Holy Scripture” 17. The influence of Origen also affected the form that Ambrose chooses for his exegesis, this is the form of homily, a conversation in which the author addresses the listeners. Two books “About Abraham” (De Abraham) revealed the special talent of St. Ambrose as an exegete 18. With this composition of St. Ambrose opens a number of his works dedicated to the biblical patriarchs (“About Noah”, “About Jacob and the Blessed Life”, “About Isaac, or the Soul”, “About Joseph”, “About the Patriarchs”). The dating of this text is difficult; scientists suggest 378 as an early date, because §§ 96–99 of the second speech “On the Death of Brother Satyr” (February 378) are devoted to the image of the patriarch Abraham and one can find coincidences with individual passages of the book “On Abraham” and 382–383. 19 The book is addressed to the catechumens, and the life of the patriarch Abraham is given as an example to follow. In the first book, the saint explains the chapters of the book of Genesis (from 12 to 25), giving an example of “the ideal Christian 20 whose main characteristic is devotion to God. St. Ambrose lists other virtues of Abraham: wisdom, hospitality, non-covetousness. It also talks about the virtues inherent in married life: in this work, Ambrose gives advice on choosing a spouse and organizing family life 21 . The commentator on the essay “On Abraham” F. Gori places in his Bibliography the text of the book of Genesis according to the ancient Latin translation (Vetus Latina) 22, since in order to understand the biblical exegesis of St. Ambrose needs to know that he used this Latin text translated from the Greek text of the Septuagint 23 . This Latin translation of the Holy Scriptures was used for several centuries, until the unified text of the books of the Old Testament in Latin, prepared by the blessed one, gradually came into use. Jerome of Stridonsky based on the Jewish edition 24. Numerous quotations from Holy Scripture in the writings of St. Ambrose are one of the valuable sources for the reconstruction of ancient Latin versions of both New Testament and Old Testament books 25. In the work “On Noah” 26 (De Noe), possibly created in the same year 378, an appeal to the biblical text (chapters 6–34 of the book of Genesis) makes it possible to pay attention to moral and ascetic issues. The saint points to the figure of a righteous man, whose main feature was justice. In his interpretation, he uses an etymological technique popular among ancient commentators, interpreting the meaning of the names of Noah himself and his sons. An important place in the text is occupied by a description of the ark and an explanation of the spiritual meaning of its parts. In this work it is especially clear how St. Ambrose resorts to several methods of commentary: literal, moral-allegorical and mystical. The treatise “On Joseph” (De Ioseph) 27 continues the commentary on the book of Genesis (chap. 37–47). Like previous works, it was intended for public performance. The text is dated to 388, because it reflected the conflict between the saint and a certain Calligon, the imperial cuvicularius, i.e. bed-keepers, St. about him. Ambrose writes in his letter to his sister Mariellina (epist. 28, PL 16:1002B–C). The text comments on the events of the life of Patriarch Joseph; The saint shows that in any circumstances of life it is necessary to preserve virtue. St. Ambrose resorts to typological commentary. Joseph for him prefigures Christ: just as the brothers sold their brother, so Christ was sold by His disciple and His people, just as Joseph rejected Potiphar’s wife, so Christ rejected the synagogue, just as Joseph forgave his brothers and invited them to Egypt, so Christ calls the Jewish people. In the homily about the Patriarch Jacob - “On Jacob and the Blessed Life” (De Iacob et uita beata), which can be dated 386–388, the first book explains what the bliss of life consists of; in the second, Ambrose offers the Maccabean martyred brothers and their mother as an example of such a blessed life. In the treatise “On the Patriarchs” (De patriarchis), the saint turns to commentary on the 49th chapter of the book of Genesis and the 33rd chapter of Deuteronomy, seeking to reveal their representative meaning and prophecy about Christ. It is known about the time of the appearance of the treatise that it was created after the “Explanation of the Gospel of Luke,” which dates back to 390. The homilia “On Flight from the World” (De fuga saeculi), similar in theme to the treatise “On the Patriarchs,” very clearly showed the dependence of St. Ambrose from Philo of Alexandria. Homilia interprets several lines from the book of Numbers (chapter 35) about cities of refuge in which a person who has committed an involuntary murder can take refuge. In his interpretations, the saint follows Philo’s text “De fuga et inuentione” very closely, but creates a Christian image of the soul’s ascent to perfection. In the work “On the Complaint of Job and David” 28 (De interpellatione Iob et Dauid, c. 387–389) St. Ambrose addresses the theme of the suffering of the righteous in this world, while the wicked are blessed by fate. The saint chooses two Old Testament characters whose lives are diametrically opposed: King David and Job. The interpretation of the first chapter of the book of Genesis, the description of the creation of the world, is devoted to perhaps the most beautiful work of St. Ambrose “Six Days” (Ehaterop) in six books 29. In some chapters, Ambrose’s text follows almost verbatim the “Six Days” of St. Basil the Great, however, researchers also find traces of the influence of Origen’s work of the same name. St. Ambrose often interprets the Old Testament text literally, giving beautiful descriptions into which he weaves poetic reminiscences from Virgil, Horace, Lucretius and Ovid, while he also turns to the scientific authorities of antiquity: Aristotle and Pliny the Elder. In the "Sex Day" of St. Ambrose, on the one hand, synthesizes “various opinions of pagan philosophers in connection with the question of the origin of the world” 30, on the other hand, he gives these opinions a Christian interpretation, since his goal is to clarify the sacred text about the creation of the world. The influence of ancient philosophy is very strongly felt in the homily “On Isaac, or On the Soul” (De Isaac uel anima, 387) and in the treatise “On the Good of Death” (De bono mortis, 387–389). The treatise develops the ideas of homily about the soul ascending the steps to heavenly bliss. In these two texts, St. Ambrose interprets Plotinian Neoplatonism, Christianizing it 31 and cutting off everything that might resemble paganism (allusions to myths, the Neoplatonic doctrine of the eternal soul, beauty as a hypostasis). The background used by St. Ambrose, to illustrate the movement of the soul towards God in the homily, uses the Old Testament book of the Song of Songs, often used by the saint in exegetical constructions. The homilia ends with a call not to be afraid of death, which frees the soul from bodily shackles. This idea is developed and substantiated in the treatise “On the Good of Death” 32, in which death is called a safe haven: a soul that does not sin does not die, the abode of souls is in heaven. St. Ambrose resorts to Plato's idea, popular in antiquity, of the body as a prison of the soul, which prevents divine contemplation. The saint repeats his favorite thought about the Greek philosopher borrowing ideas from the Old Testament. P. Courcelles believes that Ambrose could have used Plato’s philosophical constructs indirectly through Apuleius (see the discussion about the first and second goods in the “Word on the Death of Brother Satyr”) 33; he also finds a sufficient number of coincidences in the argumentation of St. Ambrose with the Enneads Plotinus. Important exegetical works of St. Ambrose received his interpretations of the psalms: “Explanation of Psalm 118” (Expositio de psalmo CXVIII) and “Explanation of 12 Psalms” (1, 35–40, 43, 45, 47, 48, 61) (Explanatio super psalmos XII), which the saint created over ten years until his death (Vita A.: “42. 1. And a few days before he was bedridden, when he was dictating [the interpretation of] the forty-third psalm, and I was writing it down...”). His homilies, which interpreted passages from the Gospel of Luke, St. Ambrose combined it into one extensive work, “Exposition of the Gospel of Luke” (Expositio Euangelii secundum Lucam), in ten books. Origen's commentaries of the same name are cited as a sample and, to some extent, a source for this work. Under the direct influence of Cicero’s treatise “On the Duties” of St. Ambrose writes, 386–389, his work of the same name, which is better known under the title “On the Duties of the Clergy” (De officiis ministrorum). Like Cicero's treatise, it consists of three books and is addressed to the sons of the faith, to whom St. Ambrose shows Christian virtues, contrasting them with Roman ones. Interesting from the point of view of state-church relations are two treatises in defense of the prophet David: De apologia prophetae Dauid ad Theodosium Augustum and Apologia Dauid altera. The authenticity of the second text has been periodically questioned. In this case, as in the case of the text “On the Sacraments,” we are perhaps dealing with an unedited text, which repeats the thoughts of the first treatise and which perhaps precedes the literary processed text. This work by the saint examines Psalm 50, the so-called. a repentant psalm of the prophet-king David, the symbolism of the number “50” is explained, David’s sins are considered as prototypes of New Testament events, David’s good deeds are listed, for which he is granted forgiveness. The structure of the second apology is somewhat different, it is divided into three parts: a speech against the pagans, a speech against the Jews and a speech about Christians. The historical value of these texts is determined by the fact that they were addressed to Emperor Theodosius after the massacre carried out by his troops in Thessalonica in 390, they mention the events of previous history (the uprising of Magnus Maximus, the victory of Theodosius over him). Three treatises: “On Elijah and Fasting” (De Helia et ieiunio), “On Haboth” (De Nabuthae), “On Tobit” (De Tobia) - form a trilogy. They are based on homilies dedicated to the censure of vices: intemperance (“On Elijah and Fasting”), wealth and its vices (“On Naboth”), usury (“On Tobit”) 34. The reader will find in the texts many interesting details about business and everyday life in the 4th century. These are treatises of moral content, with a large number of quotations, which are interpreted both allegorically and mystically; the source for all three treatises was the homilies of St. Basil the Great. Gori considers the time of creation of the first two treatises to be 387–390, and he dates the third to the period 385–389. 35 A whole series of works by St. Ambrose is dedicated to moral and ascetic issues, in particular virginity - a topic traditional for Latin Christian writing since the time of Tertullian and St. Cyprian of Carthage. At the same time, wide education and erudition in both Latin and Greek patristic literature allowed St. Ambrose to carry out a synthesis of Western and Eastern traditions; as direct sources he uses the works of Origen and St. Athanasius of Alexandria 36. The first of the works on this topic is the treatise “On the Virgins” (De uirginibus), in three books, which was also the first public speech of the young Bishop of Milan, written approximately three years after his consecration, i.e. in 377, and included a number of sermons he delivered at the beginning of his episcopal ministry. In this treatise, St. Ambrose for the first time openly declared his anti-Arian convictions, putting them into the mouth of St. Pope Liberius, famous for his fight against Arianism 37. In the treatise of St. Liberius is credited with a speech allegedly delivered by him during the dedication of his sister to St. Ambrose, Marcellinus, but undoubtedly belonging to the pen of the Mediolan saint himself. Virginity is understood as an equally angelic state that opens up true freedom, but at the same time accessible only to a few. St. Ambrose does not reject marriage, although he places it somewhat lower than virginity, which even caused reproaches against him. According to the saint, true virginity is possible only in Christianity; Old Testament history knew only its prototypes; pagan religion did not know real virginity (here St. Ambrose criticizes the pagan tradition, including the ancient Roman cult of Vesta with the virgin Vestal priestesses, showing the limitation of their virginity to a certain period of service and exclusively bodily purity, which does not imply equal purity of thoughts). Closely related in meaning to this first work is the small treatise “On Virginity” (De uirginitate), in the manuscript tradition often presented as the fourth book of the treatise “On Virgins”. There are two points of view on the dating of this work: some researchers, based on the overlap with early works present in it, “On Virgins” and “On Widows”, believe that the treatise “On Virginity” is adjacent to the first work not only thematically, but also chronologically; Other scientists, drawing attention to the fact that Philonian-Origenian allegorical exegesis occupies an important place in it, to which St. Ambrose converted at a later time; “On Virginity” is dated to the last years of the saint’s life. In this work, the doctrine of the mystical marriage of the soul with Christ is further developed. The treatise “On the Instruction of the Virgin and the Ever-Virginity of Saint Mary” (De institutione uirginis et sanctae Mariae uirginitate perpetua) was written, most likely, in 393 and is presented as a speech by the author on the occasion of the adoption of monastic vows by the Virgin Ambrose, a relative of a certain Eusebius, whom many researchers identify with the namesake Bishop of Bonon, a friend of St. Ambrose. In his treatise, the saint also spoke out against the teachings of Bonosus of Sardica, who rejected the ever-virginity of the Mother of God. Glorifying the Mother of God as the ideal of virginal purity and an example for all virgins, St. Ambrose also justifies the entire female sex, “who, having preserved their virginity, gave birth to Christ.” The short work “Exhortation to Virginity” (Exhortatio uirginitatis) is a speech delivered by St. Ambrose in 393 or 394 in Florence on the occasion of the consecration of the church, built at the expense of the pious Juliana, the widow of a clergyman, who dedicated her life to God and also inspired her children. Part of the speech with an exhortation to virginity is put into the mouth of Juliana herself. Thematically related to these works is the treatise “On Widows” (De uiduis), written back in 377 regarding the intention of one widow to remarry. The choice between a second marriage and widowhood seems analogous to the choice between virginity and a first marriage, and although the possibility of a second marriage is not completely rejected, pure pious widowhood, a life completely given to God, is extolled and glorified. Three funeral orations - on the death of brother Satyr (De excessu fratris Satyri), Emperor Valentinian II (De obitu Valentiniani, 392) and Emperor Theodosius the Great (De obitu Theodosii, 395) - form an important part of the saint's writings. At the beginning of 378, the saint’s elder brother, Satyr, died; over his grave the saint uttered a deeply felt speech, mourning the person closest to him. On the seventh day, the saint again speaks about the death of his brother, but his speech is that a Christian should not cry and indulge in excessive grief, for the soul moves from earthly to those above. In July 392, after the death of the young emperor Valentinian II, 38 Ambrose delivered a speech over his body, brought from the city of Vienne in Gaul (near Lyon). Interesting from a theological point of view are the words of the saint that the Savior will accept Valentinian, who did not have time to be baptized, for his desire to be baptized. Emperor Theodosius the Great died on January 17, 395. On the 40th day after death, February 25, St. Ambrose gave a speech about the deceased. This speech contains the usual elements of an epitaph, with its necessary elements: praise of the deceased, a listing of his virtues, especially meekness, which moderated his emotionality. The saint also inserts a commentary on Psalm 114 into his speech, indicating that the Christian virtue of love was especially characteristic of Theodosius and served as the source of his other virtues, especially humility: Ambrose had in mind the public repentance of Theodosius after the massacre in Thessalonica. Researchers find many historical details in this speech. For historians, as well as for theologians, the letters of St. are of great interest. Ambrose. He himself prepared them for publication, following the example of many of his predecessors (Cicero, Pliny the Younger) and contemporaries (Jerome, Symmachus, etc.). A total of 91 letters have survived (77 letters were collected by the saint himself, 14 letters may have been preserved by his secretary Pavlin). The letters were addressed to sister Marcellina, emperors Gratian, Theodosius, bishops; The subject matter of the letters is different: questions of church structure, an explanation of certain holidays, sometimes just a description of one’s day (to Sister Marcellina) or one or another event. These letters convey to us the voice of the saint, his assessment of events, and convey the spirit of the era. For translators of the creation of St. Ambrose pose both a problem and great interest, since the Latin text is both beautiful and complex, poses riddles, but also helps to find the answer, thanks to its elegant construction and symmetry. The idea of ​​this project arose in the summer of 2011 during a meeting in Moscow with the dean of the Faculty of Church Arts of the Orthodox St. Tikhon's Humanitarian University, Archpriest. Alexandra Saltykova with the doctor of the Ambrosian Library, director of the Slavic studies class at the Ambrosian Academy, Fr. Francesco Braschi. The meeting participants were unanimous that the lack of a complete and modern translation of the works of St. Ambrose into Russian is unacceptable both from a scientific and educational point of view, since the activity of the saint is of exceptional importance for the liturgical tradition, the history of dogma, theology and social doctrine of the Church. To this should be added the veneration of this saint of the undivided Church in Orthodoxy, and in particular in the Russian Orthodox Church. In 1979–1994 The Ambrosian Library carried out a bilingual Latin-Italian edition of all the works of St. Ambrose. The idea arose to carry out a similar publication in Russia, taking into account the established scientific and educational contacts between the Orthodox St. Tikhon's University for the Humanities and the Ambrosian Library and the Catholic University of Milan. In December 2011, Fr. Georgy Orekhanov, PSTGU Vice-Rector for International Affairs, introduced Fr. Francesco Braschi project of publishing the works of St. Ambrose in Russian. The Ambrosian Academy, which is a structural subdivision of the Ambrosian Library, became a participant in the joint project, and the management of the library itself agreed to finance it on an equal basis, and Fr. F. Braschi – exercise joint leadership. Under the terms of the concluded bilateral agreement, Ambrosiana, based on the experience accumulated during the preparation of the bilingual Italian-Latin edition, provides scientific, editorial and consulting assistance in the preparation of the publication. The project is designed for several years of joint work. The release of the first three volumes of the publication is planned for March 2013, when the entire Christian world will celebrate the greatest event in the history of the Church - the 1700th anniversary of the Edict of Milan. About Russian translations of the works of St. Ambrose of Milan The history of translations of the works of St. Ambrose of Milan in Russia dates back more than 200 years. In the Bibliography of Russian translations by V.A. Nikitin lists 60 editions of translations of St. Ambrose into Russian 39. However, old Church Slavonic and Russian translations of the works of St. Ambrose, in contrast to, say, the translations of the collection of works of the blessed. Jerome of Stridon, published by the Kyiv Theological Academy in 1863–1903, affected only some of the numerous works of the Milan saint. The most popular was his treatise “On the Duties of Ministers” (under different titles: On the Positions, On the Duties of the Clergy, On the Priestly Order, On the Importance and Properties of the Priestly Order), the first edition of which dates back to 1776 (in Church Slavonic), and the text of this treatise was subsequently reprinted several times during the 19th century. in Moscow and Kyiv already in Russified form. In 1908, a new translation of the treatise was made in Kazan by G. Prokhorov, edited by professor of the Kazan Theological Academy L. Pisarev, this translation was republished at the end of the 20th century. reprint method. L. Pisarev was also the editor of A. Voznesensky’s translations of texts on virginity (“On virgins”, “On virginity”, “On widows”, “On the education of a virgin and the ever-virginity of St. Mary to Eusebius”, “Admonition to virginity”). This translation was very popular among Russian-speaking readers at the turn of the 19th and 20th centuries. reprinted several times. The text “On Repentance,” first translated in 1778 and then in 1884 by Archpriest I. Kharlamov, was republished several times; the modern re-edition of this text in 1997 attempted to improve it somewhat through literary editing. Individual letters to St. Ambrose were published as his sermons, or words, in the magazine Christian Reading (1835–1846), they were also published in separate collections. Letter 18 about the Altar of Victory is especially famous as a historical document; the latest translation was completed and published by M.M. Kazakov 40. Excerpts from the writings of St. Ambrose were published in various collections, for example, in “Monuments of medieval Latin literature of the 4th–7th centuries.” (M., 1998), in particular, a translation of three hymns by S.S. was published there. Averintsev 41, translations by O.E. Nesterova’s separate books of essays “On Virgins” and “Shestodnev”. Despite the high merits of pre-revolutionary translators (the Russian language is not yet contaminated, they are well-read in the Holy Scriptures, allowing them to recognize even a hidden quotation or allegory), the modern level of publication of critical texts and the many years of work of translators and commentators in different countries of the world allow us to see the text as it came from the author’s pen, reveal the author’s thoughts much more clearly than publications of the mid-19th century, just as the works of modern researchers allow us to more clearly imagine the historical situation in which this or that work was created. At the same time, modern translators are more inclined to literary processing of their translation, they strive to show the author’s rhetorical techniques and preserve his figurative system. The Russian translation of the complete works of the Mediolan saint, now offered to Russian readers, was based on a critical edition of the Latin text prepared by the Vienna Academy of Sciences in the series Corpus Scriptorum Ecclesiasticorum Latinoru 42. Text of the so-called Nika formula: Theodorei. Hist. eccl. 2.21; the final version of the Omian confession of faith was adopted in 360 at a council in Constantinople: Ath. synod. 30; Socrates Hist. eccl. 2.41. See general studies on the history of the Arian disputes and the Omian movement in particular: Simonetti M. La crisi ariana nel IV secolo. Rome, 1975; Brennecke H.C. Hilarius von Poitiers und die Bischofsopposition gegen Konstantius II: Untersuchungen zur dritten Phase des arianischen Streites (337–361). Berlin; NY., 1984; Löhr W.A. Die Entstehung der homöischen und homöusianischen Kirchenparteien: Studien zur Synodalgeschichte des 4. Jahrhunderts. Bonn, 1986; Brennecke H.C. Studien zur Geschichte der Homöer: der Osten bis zum Ende der homöischen Reichskirche. Tübingen, 1988; Hanson R.P.C. Search for the Christian Doctrine of God. The Arian Controversy, 318–381. L., 2005. See also works devoted to the phenomenon of “Latin Arianism”: Samuilov V.N. History of Arianism in the Latin West. St. Petersburg, 1890; Zeiller J. Les origines chrétiennes dans les provinces danubiennes de l’Empire Romain. P., 1918; Meslin M. Les Ariens d'Occident, 335–430. P., 1967; Simonetti M. Arianesimo latino // Studi Medievali. 1967. VIII. Fasc. 2. P. 663–744; Gryson R. Introduction // Scolies ariennes sur le concile d’Aquilée. (SC; 267). P, 1980. P. 25–200; Duval Y.-M. Aquilée et Sirmium durant la crise arienne (325–400) // Duval Y.-M. L'extirpation de l'Arianisme en Italie du Nord et en Occident. Aldershot, Brookfield, Singapore, Sydney, 1998, pp. 331–379; Zakharov G.E. The essay of Bishop Auxentius of Dorostorsky “On the faith, life and death of Ulfila” as a monument to the Latin Arian tradition of the late 4th century // Bulletin of the Russian State University for the Humanities. 2008. No. 12/08 (Centaur No. 5). pp. 58–80; Zakharov G.E. Epistles of Herminius of Sirmium: text and historical and theological commentary // Bulletin of PSTGU. Ser. II. 2012. No. I (44). pp. 111–120. About St. Ambrose as a participant in the Arian disputes: Satrenhausen H., von. Ambrosius von Mailand ais Kirchenpolitiker. Berlin; Leipzig, 1929; Palanque J.-R. Saint Ambroise et l'empire romain. P., 1933; Paredi A. Politica di S'Ambrogio. Milano, 1974; Simonetti M. La politica antiariana di Ambrogio//Ambrosius Episcopus. Milano, 1976. P. 266–285; McLynn N.B. Ambrose of Milan: Church and Court in a Christian Capital. Berkeley, 1994; Williams D.H. Ambrose of Milan and the End of the Nicene-Arian Conflicts. Oxford, 1995; Markschies Ch. Ambrosius von Mailand und die Trinitätstheologie: Kirchen- und theologiegeschichtliche Studien zu Antiarianismus und Neunizänismus bei Ambrosius und im lateinischen Westen (364–381 n. Chr.). Tubingen, 1995. The three other books of the treatise may have been completed in 380. See the so-called “Arian scholia against the Council of Aquileia” (another name: Dissertatio Maximini contra Ambrosium), a compilation compiled by the Omian bishop Maximin at the beginning of the 5th century. A significant part of it is the “Apology” of Palladius of Ratiar, the main Omian opponent of St. Ambrose of Milan: Scolies ariennes sur le concile d’Aquilée (published: SC; 267. P., 1980). Sant' Ambrogio. Opere dogmatiche II: Lo Spirito Santo / Textum post O. Faller recogn. C. moreschini; introd., trad., note e indici di C. Moreschini // Sant’ Ambrogio. Tutte le opere. Vol. 16. Milano; Roma, 1979. Following O. Faller (CSEL; 79. Vienna, 1964), before the treatise “On the Holy Spirit,” C. Moreschini publishes a letter from Emperor Gratian to St. Ambrose, in which he asks the saint to return and teach him the faith. Simonetti M. La crisi ariana nel IV secolo. Roma. 1975. P. 539 seg. Blzh. Jerome of Stridon even accused St. Ambrose plagiarized and presented his translation of this treatise in 387–389 as evidence. (see PG 39:1030–1086). The teaching of Apollinaris of Laodicea was condemned at the Roman Council of 377. As V.V. notes. Bolotov, after triadological disputes with the Arians, a new topic for theological discussion is brewing - Christological (Bolotov V.V. Lectures on the history of the Ancient Church. Vol. 4. M„ 1994 (rep. St. Petersburg, 1917). P. 134). Cod. Theod. 16. 5. 14 (388) condemns the heresy of Apollinaris and expels him followers (and other heretics) outside the city walls, they are prohibited from meeting, ordaining clergy or bishops. Modern researchers note that the homiletical activity of St. Ambrose set an example of “spiritual biblical exegesis”, which until that time had not been found in the West (Moreschini S., Norelli E. Early Christian Greek and Latin Literature. Peabody (Mass.), 2005. Vol. 2. P. 291). Aurelius Augustine. Confession. 4.24. Researchers believe that St. Ambrose in his interpretation relies on two texts by Philo of Alexandria, “Allegories of Laws” (Legum Allegoriae) and “Questions on the Book of Genesis” (Quaestiones in Genesim) (Siniscalco P. Introduzione // Sant’Ambrogio. Opere esegetiche II/1: II paradiso terrestre. Caino e Abele // Sant’Ambrogio. Tutte le oper. Vol. 2/1. Roma, 1984. P. 16–17). Runia D.T. Philo in early Christian Literature: A Survey. Assen; Minneapolis, 1993; idem. Philo and the Church fathers: A Collection of Papers. Leiden. 1995; Savon H. Saint Ambroise devant l’exégèse de Philon le Juif. 2 vols. P., 1977. Nesterova O.E. Allegoria pro typologia: Origen and the fate of allegorical methods of interpreting Holy Scripture in the early patristic era. M., 2006. P. 6. About a whole series of texts by St. Ambrose writes Cassiodorus, see Cassiodorus, De institutione diuinarum litterarum: Item sanctus Ambrosius de Patriarchis septem libros edidit, qui multa loca Veteris Testamenti factis quaestionibus suauiter enodauit (PL 70:1111 B). Palanque J.-R. Saint Ambroise et l'empire romaine. P., 1933. P. 509 s. Quote by: Gori F. Introduzione // Sant’Ambrogio. Opere esegetiche II/II: Abramo // Sant’Ambrogio. Tutte le opere. Vol. 2/2. Milano; Roma, 1984. P. 10. F. Gori believes that the example for Ambrose was Xenophon’s Cyropaedia or, possibly, Plato’s Republic (Gori F. Introduzione. R. 11). Some passages on marriage from the text On Abraham were included in the Decretum Gratiani (ibid. P. 12). Fischer V. Vetus Latina. Die Reste der altlateinischen Bibel. 2. Genesis. Freiburg, 1951–1954. (Ibid. P. 25.) The use of St. Ambrose quotes from the Old Testament books in the ancient, Septuagint-oriented Latin translation poses certain problems for translators of the works of St. Ambrose into Russian, since in Russia there is no authoritative and universally accepted translation into Russian of the text of the Septuagint. Therefore, translators and editors were forced to translate these quotes themselves, focusing on the Greek text of the Septuagint or the Church Slavonic translation. About the editorial board For Jerome of the Gospel, see: Burton Ph. The Old Latin Gospels: a study of their texts and language. Oxford, 2000. (Oxford Early Christian studies). It should be noted that even in the Middle Ages, some authors preferred a more literal translation of Vetus Latina. See Rolando G.M. Ricostruzione teologico-critica dei testo latino del Vangelo di Luca usato da S. Ambrogio // Biblica, 26 (1945). P. 238–276, 321–335; Carigliano T. Restitutio critica textus latini Euangelii secundum Iohannem ex scriptis S. Ambrosii // Biblica, 26 (1946). P. 30–64, 210–240; Schulz-Flügel E. Interpretatio. Zur Wechselwirkung von Übersetzung und Auslegung im lateinischen Canticum canticorum // Philologia Sacra: Biblische u. Patristische Studien für H.J. Frede u. W. Thiele zu ihrem siebzigsten Geburtstag. Freiburg, 1993. Bd. 1. S. 131–149. Also: Ceulemans R. The Latin Patristic Reception of the Book of Canticles in the Hexapla // Vigiliae Christianae, 63 (2009). P. 369–389. In later manuscripts this work is called "On Noah and the Ark" (De Noe et arca). Sancti Ambrosii episcopi. De Ioseph / Introd., trad., not. e indici... R. Palla // Sant’Ambrogio. Opere esegetiche III: Giacobbe e Ia vita beata. Giuseppe // Sant'Ambrogio. Tutte le opere. Vol. 3. Milano; Roma. 1982, pp. 337–409. The manuscript tradition of this text is quite complex, because... this is not one text, but four different homilies, which have a title beginning with the words: De interpellatione. G. Banterle indicates in his Introduction that nine discourses were delivered by St. Ambrose during the six days of Holy Week, April 19–24, 387 and then collected in six books (Banterle G. Introduzione // Sant’Ambrogio. Opere esegetiche I: I sei giorni della creazione. P. 13–14 // Sant’Ambrogio. Tutte le opere. Vol. 1. Milano; Roma, 1979. P. 13–14). Moreschini K. History of patristic philosophy. M., 2011. P. 489. The structure of this essay can be divided into two parts; perhaps the text is a recording of two conversations. The first is chapters 1–7 (1–29), the second is chapters 8–12 (31–57), § 30 is a kind of transition, a short link between the two parts. The first part opens with a reflection on what death is and whether it is fair to consider it evil; we are talking about three types of death: death as a consequence of sin, mystical death, meaning death for sin and life for God; death as the separation of soul and body. In the second part, general thoughts from the first part are repeated: death is a quiet haven, peace, rest from the worries and worries of life (34–38). The soul will outlive the body, happy is the lot of souls that please God (39). The soul that sins dies for God, since it lives for sin. Moreschini K. History of patristic philosophy. P. 487. Gori F. Introduzione, traduzione, note e indici // Sant’Ambrogio. Opere esegetiche VI: Elia e il digiuno; Nabot; Tobia. Vol. 6. P. 9–39 // Sant’Ambrogio. Tutte le opere. Vol. 6. Milano; Roma, 1989. Gori F. Introduzione, traduzione, note e indici // Sant’Ambrogio. Opere morali. Vol. 14/1. P. 19–62 // Sant’Ambrogio. Tutte le opere. Vol. 14. Milano; Roma, 1989. See: Laughton A.V. Virginity Discourse and Ascetic Politics in the Writings of Ambrose of Milan (Diss.). Durham, 2010, pp. 15–79. Imp. Valentinian II was strangled on the eve of Pentecost 392. Shortly before his death, he sent a letter to St. Ambrose with a request to come to him in Gaul and baptize him. The news of Valentinian's death found Ambrose already on his way. Ambrose of Milan. Two books about repentance, etc. / Introductory. Art. and bibliogr. V.A. Nikitina; lit. ed. V. Andreeva. M., 1997. [Ambrose of Milan]. Letter XVIII / Trans. and comm. M.M. Kazakova // History of Ancient Rome: Texts and documents. Part I: Society. State. Religion / Ed. V.I. Kuzishchina. pp. 410–417. Translations of hymns of St. Ambrose were also performed in due time by P.I. Tsvetkov (Sergiev Posad, 1891). See CSEL. Vol. 32 (ed. S. Schenkl, 1897); Vol. 62 (ed. M. Petschenig, 1913); Vol. 64 (ed. M. Petschenig, 1919); Vol. 73 (ed. O. Faller, 1955); Vol. 79 (ed. O. Faller, 1964); Vol. 82 (ed. M. Zelzer, 1982). It should be noted that not all texts of St. Ambrose published in the CSEL series. When publishing other volumes of the Works of St. Ambrose, we may have to turn to more modern editions. We also relied on the Italian bilingual edition: Sancti Ambrosii episcopi Mediolanensis opera. Vol. 1–22. Milano: Biblioteca Ambrosiana, Roma: Città Nuova, 1979–1994.