Preface to the moral and ascetic works of St. Ambrose

Among the vast heritage of St. Ambrose of Milan, which includes, in particular, a number of moral and ascetic works, a group of works dedicated to virginity, widowhood, marriage and celibacy stands out - but still, primarily, virginity as the preferred state of a person. These are the treatises “On Virgins”, “On Widows”, “On Virginity”, “On the Instruction of the Virgin and on the Ever-Virginity of Saint Mary” and “Admonition to Virginity” 1 . These works have traditionally enjoyed great popularity among readers and sufficient attention from researchers. The reason for this, on the one hand, is that in these works a unique synthesis of theology, exegesis, pastoral practice, as well as the extensive secular scholarship of the Mediolan bishop was carried out, and on the other hand, that, despite any vicissitudes of history, the repeated eras of the total decline of morals and opposition from the secular worldview, the theme of complete dedication to God does not cease to be relevant, and the desire of individuals for a life “equal to the angels” does not runs out 2. According to Christian ascetic views shared by St. Ambrose, the true history of virginity began with the coming to earth of Christ, who “communicated to human bodies the image of heavenly life” 3. Virginity was the original state of the first parents before the Fall, restored by the grace of Christ, and it is natural for every person coming into the world. Revelation gives a picture of one hundred and forty-four thousand elect, “blameless before God”: These are they who have not defiled themselves with women, for they are virgins; these are those who follow the Lamb wherever He goes (Rev. 14:4). In this case, these are not so much virgins in the proper sense of the word, but rather an image of souls devoted to Christ. The Christian teaching on virginity began with the Apostle Paul, who gently and judiciously recommended it to his recipients as a path not obligatory, but desirable: whoever decides in his heart to keep his virginity does well. Therefore, he who gives his maiden in marriage does well; but he who does not give out does better (1 Cor. 7:37–38). It is with the Apostle Paul that the unbroken chain of tradition to which St. belongs begins. Ambrose. Tradition has connected with Paul the fate of the first martyr Virgin Thekla, who, having heard the sermon of the “apostle of tongues,” renounced the marriage already prepared for her and, in her determination to preserve her virginity, not being afraid of persecution from her rejected groom, her own mother and fellow pagan citizens, endured numerous torments. Apocryphal “Acts of the Ap. Paul", which included the "Acts of Paul and Thecla", according to Tertullian 4, arose in the 2nd century. in Asia Minor. Statements about virginity (or celibacy) as a preferable choice are already found in early church writers. Yes, sschmch. Clement of Rome 5 in his “First Epistle to the Corinthians” writes: “Pure in the flesh, do not become arrogant, knowing that there is another who will grant him self-control.” 6 Sschmch. Ignatius of Antioch in his “Epistle to the Smirnians”, among others, welcomes “virgins, called widows,” that is, deaconesses who led a virginal-chaste lifestyle, originally chosen from widows. In “The Shepherd of Hermas” strict chastity is prescribed even in thoughts; for the author himself, the Sibyl predicts life with his wife, as with a sister 8. In the II century. St. Justin Philosopher in his First Apology reports that “there are many men and women, sixty and seventy years old, who, having become disciples of Christ from childhood, live in virginity,” 9 and also points to cases of repentance and conversion from debauchery to chastity. Athenagoras, in his Apology, also says that many men and women abstain from marriage in order to be closer to God 10. At the turn of the 2nd–3rd centuries. Minucius Felix in the dialogue “Octavius” says that among Christians many observe virginity, and many are ashamed even of legal marriage. Here we can already see some deviations into excessive rigorism and encratism. These deviations flourish in a variety of works of apocryphal literature, often bearing a touch of Gnosticism. They sometimes condemn marriage as such (see “Acts of Apostle Thomas”, “Acts of Apostle John”, etc.). Such rigorism was also characteristic of Tertullian, and not only in his Montanist period. Thus, the essay “On the Protection of Virgins” (De uirginibus uelandis) was written around 207, even before his break with the Church. However, radicalism is already felt in it: equating the concepts of “celibate” and “virgin”, the author addresses not individual chosen ones who have decided to devote themselves to God, but all girls who have reached marriageable age, urging them to cover their heads in commemoration of their betrothal to Christ. He places marriage obviously lower than virginity, understanding it as a “second-level” state, as an undesirable choice. Nevertheless, a number of Tertullian’s provisions fit well into the tradition of the Orthodox Church and were accepted by subsequent church authors. Their echoes are clearly audible in St. Ambrose: these are Tertullian’s thoughts about the “angelic” state of those who live a virgin life 11, that virginity is the natural, natural state of man 12, about the mystical marriage of the virgin soul with Christ: “They prefer marriage with God, for God they are beautiful, they are God’s virgins. They live with Him, talk with Him, think about Him day and night. They bring their prayers to God like a dowry, and from Him, as soon as they wish, they receive approval, like marital gifts. So they acquired for themselves eternal good, the house of the Lord, and already on earth, without entering into marriage, they were numbered among the family of angels” 13. Tertullian severely condemns women's love for clothes and jewelry, the desire to look younger than their age, and the pursuit of fashion, which forces them, in particular, to change their hair color. He sees this as a sin against God the Creator: “Those who rub their skin with ointments, stain their cheeks with rouge, and line their eyes with soot leave Him behind. Therefore, they do not like the creativity of God; in themselves they dispute and blame the Creator of all things. They condemn when they correct, when they add, borrowing these additions from the ungodly artist, that is, from the devil. <…> I see that some people dye their hair saffron. They are ashamed, you see, of their people, that they were not born in Germany or Gaul. Therefore, along with the hair, the fatherland is also changed. Bad - much worse! - they prophesy about themselves with a flame on their heads and consider what is beautiful to be dirty...” 14 . Similar sarcastic characteristics and sketches are sometimes found in St. Ambrose 15. Sschmch. Cyprian of Carthage, in contrast to Tertullian, who was deeply revered by him, takes a more moderate and balanced position in relation to virginity. His essay “On the Clothes of Virgins” (De habitu uirginum), written in 249, is devoted to the topic of virginity. In it, he addresses virgins who have chosen the path of serving the Church 16. He also values ​​virginity extremely highly: “Virgins are the color of the church shoot, a high adornment of spiritual grace, a cheerful nature, a pure and undamaged creature of praise and honor, the image of God corresponding to Divine holiness - this is the most luminous part of the flock of Christ” 17. St. Cyprian considers virginity as a state of future life, 18 putting forward the requirement of uirginitas mentis, purity not only of the body, but also of the mind. As practical instructions to virgins, he emphasizes the need for modesty and decency in dress: “A virgin should not only be, but also appear to others in appearance as such, so that anyone, when looking at her, is not left wondering whether she is really a virgin” 19. He prohibits virgins from attending weddings, going to common baths with men, and warns them (as well as widows and married women) against getting carried away with clothes and jewelry. Views sschmch. Cyprian had a huge influence on the entire Western Church. The essay “On the Benefits of Modesty” (De bono pudicitiae) was also written by an opponent of St. Cyprian, schismatic Novatian. At the same time, the doctrine of virginity was formed in the Christian East. Clement of Alexandria does not have separate works devoted to virginity, but he expresses his opinion on this issue in polemics with the Marcionites, defending marriage and, more broadly, the goodness of matter from their attacks. For Marcion and his followers, matter was evil, being the creation of a lower god, and marriage was seen as a tribute to this lower nature, and therefore was generally prohibited in their communities. According to Clement, the “purity” that the Marcionites practiced turned out to be hatred of God, since it rejected His creative plan 20 . However, he does not deny virginity, noting that only that abstinence deserves praise, which is done out of love for God 21. Deep theological reflections on virginity are found in Origen, who views this phenomenon as a mystical union of the soul with God. This idea is expressed in his interpretations of the Song of Songs and in other exegetical and polemical writings. To become the bride of Christ, the soul must bring its purity to Him as a dowry in accordance with the words of the Apostle Paul: I have betrothed you to one husband in order to present you to Christ as a pure virgin (2 Cor. 11:2). Origen also emphasizes that this purity should be chastity not only of the body, but also of the spirit. “Just as Christ is called the husband of the soul, with whom it is united when it comes to faith, so there is a hostile husband, with whom the soul is united when it commits treason; the one who sows tares over the wheat is also called the husband-enemy. Consequently, bodily purity is not sufficient for the soul; it is necessary that even this worst husband should not know it. It happens that someone keeps virginity with his body, but also knows that worst husband, the devil, and, taking the arrows of lust into his heart, destroys the purity of his soul” 22. The union of Christ and the Church is also understood as a marriage union 23 . Origen considers virginity to be a spiritually fertile state; he says that the virgin soul, following the example of the Mother of God, conceives from the Holy Spirit and gives birth to Christ 24. He also reflects on virginity and freedom 25, on virginity and contemplation 26. In the first book, “Against Celsus,” Origen compares Christian virgins with the virgin priestesses of pagan cults and proves the superiority of the first 27 - St. will also talk about this. Ambrose. In the tradition of Origen, the thought of schmch is developed. Methodius of Olympus 28, to whom the extensive work “The Feast of the Ten Virgins” belongs, a kind of Christian analogue of Plato’s “Feast”. Although St. Methodius is not considered a direct disciple of Origen, but with his reasoning - based on biblical exegesis - that virginity is a property of the spirit rather than the body, about the mystical marriage of the soul with Christ, he is close to the great Alexandrian. The “Symposium” traces the historical fate of virginity, which, although it was the paradise state of the first parents, was taken away from humanity for a long time after the Fall, and only gradually, with the help of a consistent rise to perfection, was humanity prepared to accept this “heavenly plant.” The true teacher of virginity is Christ, Who is called the “First Virgin” 29, i.e., the archetype of virgins; the value of virgin purity is eschatological in nature. Despite the sublimely philosophical nature of the dialogue, one can find in it some information about the real institution of virginity in the author’s Church. Thus, virgins for whom abstinence was unbearable were allowed to marry 30. Interest in the problems of virginity is growing in connection with the emergence and formation of the institution of monasticism. St. Athanasius of Alexandria in “The Life of St. Anthony" tells how the founder of desert-dwelling monasticism, having decided in his youth to devote himself to God, also decided the fate of his young sister, sending her to parthenon - a community of virgins 31. In the 3rd century, when St. Petersburg began his journey. Anthony the Great, similar communities already existed. This phenomenon can be called “proto-monasticism” 32. However, both in this and the subsequent era, and in the time of St. Ambrose, many lived an ascetic life without leaving their home. Approximately from the same time, the “Two Circular Epistles on Virginity” preserved in Syriac and Coptic translation (perhaps this is one epistle in two parts), falsely attributed to the schmch. Clement of Rome 33. They were probably written in Palestine. The first message says that virgins and virgins must achieve the Kingdom of Heaven through their own deeds and efforts, abandoning all worldly temptations for this. They are encouraged to follow the example of the Blessed Virgin Mary and the apostles. The second message regulates the rules of conduct in the community, relationships between men and women, and contacts with pagans. By the beginning of the 4th century. refers to the anonymous “Homily on Virginity,” first published in 1953 34 . Its author addresses parents, especially fathers who have decided to dedicate their children to God, instilling in them that in this case they act as guardians of the animated churches of God, which they must protect in every possible way from the dangers of this world. The father of the initiate is called the new Abraham, who is ready to sacrifice the new Isaac 35. Virginity is understood as a higher state than marriage; At the same time, the hardships of married life are emphasized. Another “Homily on Virginity”, preserved in Latin, belongs to a Greek exegete of the first half of the 4th century. Eusebius of Emesa. It also talks about dedicated virgins living in the family, emphasizes the role of parents who are obliged to protect their daughters from various dangers and temptations, and recommends fasting and reading the Holy Scriptures. The superiority of virginity is proven, but marriage is not condemned: “Consequently, marriage is good. For this is the root from which are the virgins, and the root is known by its fruits” 36 . The treatise “On Virginity” 37 dates back to a somewhat later time, which came down with the attribution of St. Basil the Great, but reattributed to Sschmch. Vasily of Ankyra, who, before becoming a bishop, was a doctor. Accordingly, he looks at the problem of virginity through the eyes of not only a theologian, but also a physician. He considers the union of a man and a woman to be a natural law corresponding to human nature, while virginity is a state above nature. The author is of the opinion about the two-part nature of man and calls for control of the rational soul over the body. He gives practical advice on how to curb passions and how to manage your feelings. The body of a virgin leading an abstinent life becomes the church of God. The eschatological value of virginity is again emphasized, which is called “the purest seed of resurrection and immortal life” 38. Speaking about marriage, St. Vasily does not reject it, but emphasizes the hardships of earthly married life, which he contrasts with the advantages of the mystical union of the soul with God. The commandment given to the forefathers, “be fruitful and multiply” 39, was relevant before the coming of Christ, because the human race had to survive in constant wars, but Christ marked the beginning of the era of peace, and the ancient commandment gives way to a new commandment - about virginity 40. Likewise, St. Ambrose will say that virginity is not forced, it can only be recommended 41. Views sschmch. Basil of Ancyra influenced St. Gregory of Nyssa. In his early “Epistle on Virginity,” he comprehensively examines this phenomenon. According to the teachings of St. Gregory, virginity is the state of God Himself, but among people it only reproduces this archetype. “Virginity is immediately found in the Father, who has the Son and begot Him dispassionately, and is also contemplated in the Only Begotten God, the Giver of incorruption, as shining together with purity and dispassion” 42. This formulation represents something new in ascetic thought. Married life, according to St. Gregory, arose as a result of the Fall 43, birth entails death 44, virginity, on the contrary, opens the way to immortality. “Consequently, it is precisely this kind of life that is stronger than the dominion of death that rational people should prefer <…>. So, if death cannot pass through virginity, but disappears and ceases in it, then it is clearly seen that virginity is stronger than death; which is why the body is rightly called immaculate if it did not submit to the slavery of corruptible life and did not allow itself to become an instrument for the continuation of mortal offspring” 45. The doctrine of the damage to human nature and its return to original purity is marked by the strong influence of Platonism. The idea of ​​“contemplating the incorruptible Father and decorating one’s image in the likeness of pristine beauty” 46 is also fundamentally Platonic. A living example of such an ascetic who has reached “a state of the supernatural and supramundane, contiguous with disembodied forces” 47, St. Gregory had in the person of his older sister, St. Macrina, whose life he wrote shortly after her death. This small work, warmed by a warm, kindred feeling, contains many valuable details about the life and rules of the home monastery established by St. Macrina, about her prayerful exploits and charitable activities. The brother-bishop also reports a family tradition that shortly before the birth of Macrina, the mother had a dream in which the girl was named after Thekla 48 - in commemoration of her future path and belonging to the same chain of tradition to which the first martyr belonged. The problem of virginity, naturally, is also touched upon in the writings of St.’s elder brother. Gregory - St. Basil the Great, who developed the rules of monastic life. St. Basil rejected the doctrine of two levels of Christian life, which belittled marriage. While recognizing the importance of virginity, he did not consider it an end in itself 49 . The same theme is present in another great Cappadocian - St. Gregory of Nazianzus, to whom, in particular, the poem “In Praise of Virginity” belongs. St. also made his contribution to the development of this teaching. John Chrysostom, who wrote the "Book of Virginity". His reflections, as usual, are related to a specific historical situation and pastoral needs; he rarely touches on theological topics. In Antioch at the end of the 4th century. virginity was a very common phenomenon, so Chrysostom writes not for the sake of promoting this way of life, but for the sake of protecting virginity from various attacks of heretics: both those who considered abstinence necessary and on this basis belittled marriage, and those to whom virgin life seemed painful and useless. According to Chrysostom, immoderate abstinence is a devil’s trap and the path to destruction 50. Marriage is permitted by God, but is permitted as a cure for intemperance, which is why virginity is commendable: “The perfection of virtue does not consist in not doing things for which we would be considered bad by everyone, but in shining in such deeds that even those who have not committed them are not condemned for this, and those who have committed and distinguished themselves by them are not only freed from the glory of bad people, but are also placed among the virtuous” 51 . Virginity is as much higher than marriage as angels are higher than people 52. Marriage is a bond of slavery for both spouses: “How will he be able to walk the path to heaven, which requires free and light legs and a cheerful and adorned soul, who has such a heavy burden, is bound by such bonds and is constantly drawn down by this chain?” 53. Greater demands are placed on Christians than on the Old Testament righteous, because the grace poured out on them is greater 54 . Chrysostom - like St. Ambrose also touches on the topic of widowhood, to which his two “words to a young widow” are dedicated, where he consoles a widowed woman and at the same time dissuades her from entering into a second marriage. “This is not said to you for coercion and not because, as I said, we offered this admonition to condemn those who do not want to remain widows, but to win over and convince them not to be too attached to the earth, and, once having renounced (the bonds of marriage), remain free, strive for heaven, lead a lifestyle there, and, having united with Christ, do everything as it should be for those who have such a Bridegroom” 55. Of all the Eastern fathers, the most important role in introducing the West to the theological problems and monastic experience of the East was played by St. Athanasius of Alexandria, who, finding himself in exile in the West, met sympathy and interest there, and with his stories about the ascetic enthusiasm that gripped Egypt, awakened a desire for asceticism in his Western supporters. The idea of ​​Alexandria as a citadel of asceticism is shared by St. Ambrose: “Look how many virgins the Church of Alexandria - the Church of the whole East and the African Church - usually dedicates every year. Fewer people are born among us compared to how many virgins are dedicated there.”56 Works of St. Athanasius became for him one of the main sources of the doctrine of virginity; all the main provisions of the concept of St. Athanasius, briefly summarized in his “Defensive Word before King Constantius”: “The Son of God, our Lord and Savior Jesus Christ, who became man for us, abolished death and freed our race from the slavery of corruption, above all else, gave us what we have: virginity - the image of angelic holiness on earth. And those who have this virtue, the universal Church is accustomed to call the brides of Christ, but the pagans, seeing them, marvel at how they have become the temple of the Word. For, indeed, this high and heavenly vow is not fulfilled by anyone except by us alone, Christians; because most of all this serves as an important sign that we have genuine and true godliness” 57. Under the name of St. Athanasius’s treatise “On Virginity” has reached us, but its authenticity is questionable. Researchers speak with greater confidence about the authenticity of the messages preserved in Coptic translations (“Message to the Virgins”, “Admonition to the Virgins”, etc. 58). "Message to the Virgins" by St. Ambrose directly used it in his treatise “On Virgins”. In the Epistle, virgins are called spouses of the Word 59, bound to Him by indissoluble bonds. If human marriage is a natural state, then virginity surpasses human nature and brings man closer to the state of angels. Examples of true virginity cannot be found either among the pagans or in the Old Testament, because it spread into the world only with the coming of Jesus Christ. The model for virgins is the Mother of God, in whom they should, as in a mirror, see the reflection of their own virginity. The Apostle Paul can serve as an example for them. Discourses on the virtue of virginity are accompanied by quotation from the Song of Songs and its allegorical exegesis in relation to the mystical marriage of the soul with Christ. The second part of the “Message” contains a hymn to virginity. However, at the same time, St. Athanasius condemns the teaching of the Encratites, which belittles marriage. Recognizing himself as unworthy to pass judgment on such a sublime subject, St. Athanasius refers to the authority of his mentor - St. Alexander of Alexandria, into whose mouth he puts this homily. The Mediolan saint reproduces all these ideas and techniques in his treatise. On Latin soil in the era of St. Ambrose's theme of virginity was developed by the blessed. Jerome. Basically, this topic is addressed in the polemical works “Against Helvidius”, “Against Jovinian” and a number of letters. In the first of these works, written in 383, the doubt of a certain layman, who was a student of the Arian bishop Auxentius, that the Mother of God remained a Virgin and post partum - “after Christmas” is refuted. Familiarity with this work is felt in the work of St. Ambrose “On the Instruction of the Virgin” 60. In the second, directed against a certain monk Jovinian, who argued, in particular, that marriage and virginity are equal before God, Jerome, with his characteristic vehemence, defended the benefits of virginity, which aroused criticism of him for condemning marriage. Meanwhile, if we make allowances for the emotionality of Jerome’s style, as well as his reputation as a rigorist, his position was quite balanced: he defined the difference between marriage and virginity by the difference between “thirty-fold”, “sixty-fold” and “hundred-fold” harvest 61, referring to marriage the number thirty; as the difference between the concept of “not sinning” and the concept of “doing good” 62. This is a brief overview of more than three hundred years of tradition to which St. belongs. Ambrose of Milan with his writings on virginity. Being widely educated and well-read in both Latin and Greek literature, he was able to synthesize the valuable experience of East and West and lay the foundations of Western monasticism. In his era, asceticism in the West did not yet have clear regulation, although the desire for it was extremely great: after several centuries of moral debauchery and a general decline in morals, a temperate and pure way of life was felt as something new, lofty and attractive to the best people of the era. Among women, many representatives of the highest aristocracy led an ascetic lifestyle (it is enough to mention the sister of St. Ambrose himself, Marcellina, numerous students and correspondents of Blessed Jerome: Marcella, Sophronia, Azella, Paula with her daughter Eustochia, etc.; associate of Rufinus of Aquileia Melania the Elder and her granddaughter Melania the Younger, etc.). This Italian “proto-monasticism” did not yet have a regular organization, although attempts were made to organize communities. Thus, it is known that the community founded by the young Jerome and Rufinus during the period of their friendship included both men and women 63 . An older contemporary of St. Ambrose Eusebius of Vercelli in 360, in one of his letters, addresses the “holy sisters” of the community near Vercelli 64, and St. himself. Ambrose credits him with the honor of creating the first community of ascetics 65. The Milanese saint also states the existence of communities of virgins in Bononia (Bologna) 66 . On the other hand, addressing the parents of girls striving for an ascetic life, as one of the arguments in favor of their choice, he points out that they will forever remain in the parental home, unlike those daughters who get married 67. From the five authentic works of St. Ambrose on virginity, the earliest treatise is “On the Virgins” (De uirginibus), written in 377. 68 As it says at the beginning of the book, the word was spoken on the day of remembrance of St. Agnia (January 21) 69, but, obviously, we are talking about delivering only one sermon included in the treatise. Throughout the entire work of St. Ambrose repeatedly turns to his sister Marcellina, who “by the very silence of her way of life” 70 prompted him to turn to this topic. However, in addition to personal motives, St. Ambrose was also guided by the need to combat the still strong Arianism. Like the “Epistle on Virginity” by St. Athanasius, work by St. Ambrose is closely connected with the current theological issues of the era. Here the young bishop, whose election for some time reconciled the Nicene and Arian parties, declares his anti-Arian position and at the same time tries to win over to his side that part of the flock that supported his predecessor, the Arian Auxentius 71. The treatise consists of three books. The first book begins with the praise of St. Agnia, a very young virgin who suffered torment in the 3rd century. or the beginning of the 4th century. From the theme of the martyrdom of St. Ambrose moves on to the topic of praising virginity: “Virginity is worthy of praise not because it is found in martyrs, but because it itself makes martyrs” 72. He goes on to talk about the supernatural nature of virginity and that it begins with Christ. Old Testament history did not know virginity; individual examples (the prophet Elijah, the sister of Moses and Aaron Miriam) only confirm its exceptional character. Paganism did not know true virginity either, in which it was limited to a certain period (like the Vestals) and did not imply the preservation of feelings and mind. In accordance with the school rules of rhetoric, St. Ambrose considers it necessary to say about the “fatherland and parents” of the subject being praised: “The fatherland of chastity is in heaven. So, here it is a stranger, and there it is a inhabitant” 73. It goes on to say that virginity cannot be forced upon a person; it can only be recommended by way of advice, which is what the Apostle Paul does. The adversities of marriage are listed and, in contrast to them, the advantages of virginity. Besides everything else, virginity is fruitful, just as the Church, which is also a virgin, is fruitful. However, St. Ambrose immediately stipulates that he does not condemn marriage at all, citing the Old Testament wives as examples: Sarah, Rebecca, Rachel. But still virginity is superior. The poetic imagery of the Song of Songs tells of the greatness of the heavenly Bridegroom and the happiness of the bride. Not only logical argumentation, but also the beauty of poetic images is designed to have an inspiring effect on readers: “So, virgin, take wings, but spiritual ones, and if you want to reach Christ, then soar above the vices: He dwells on high and looks down upon the earth below; and His appearance is like the cedar of Lebanon, which lifts its leaves to the clouds and puts its roots into the ground. For its beginning is in heaven, and its end is on earth; it produces fruits akin to heaven. Look more diligently for such a beautiful flower - will you not find it somewhere in the valley of your heart? After all, the humble often breathe it.” 74 The praise of virginity alternates with reminders of the hardships of worldly life, St. Ambrose convinces his readers that they should not be afraid of disinheritance and obstacles from their parents, because in any case, heavenly reward exceeds earthly deprivation 75. At the end of the first book, there is an example of a noble maiden who was so adamant in her decision to become the bride of Christ that when asked how her late father would have reacted to such a decision, she gave an answer that could shock not only those far from the faith, but even a believer 76: “And maybe that’s why he died so that no one could put obstacles in my way!” 77. In the second book of the treatise of St. Ambrose intends to “instruct the virgin and train her, as it were, under the guidance of experienced mentors” 78. The main mentor of virgins is the Mother of God, and our author bases his edifications on Her example. The life of the First Martyr Thekla and the fate of St. also serve as an inspiring example. Theodora of Alexandria, who is not named 79, but whose story is told in detail 80. What follows is a comparison of the feat of St. Theodora with similar examples from pagan antiquity and proves the superiority of the Christian saint. In the third book, the instruction for virgins is put into the mouth of St. Pope Liberius, who dedicated his sister to St. Ambrose, Marcellinus, and the fictitious speech is presented as a word for her dedication. However, his word begins with an open confession of the “Nicene faith”: “Today in the image of man a man was born of the Virgin, born of the Father before all others; He who is like the Mother in body and in strength is like the Father: the only begotten on earth, the only begotten in heaven; God is from God, born of a virgin; Truth from the Father, Power from the Almighty, Light from Light; not inferior to the One who gives birth and not different from Him in power; He was not merged by the spread and utterance of the Word and did not thereby mingle with the Father, but is distinct from the Father by right of birth. This is your beloved” 81. Such a somewhat indirect confession of faith was, undoubtedly, a subtle tactical move, given the mentality of the Arian part of the flock of St. Ambrose. Further, the initiate is commanded to love her heavenly Bridegroom and, for the sake of maintaining fidelity to Him, learn to control her passions: “For whoever does not know how to restrain his passions, he, as if caught by unbridled horses, rushes, hits, is torn to pieces and is hurt” 82. The image of unbridled horses brings to mind the author (or his hero) the myth of Hippolytus, which gives him a reason to criticize pagan beliefs. This is followed by instructions about moderation in food and drinking wine, about silence, and about decent behavior in the church. This ends the speech of Pope Liberius, and the following instructions are given on behalf of the author. Discussions about the dangers of an absent-minded lifestyle, noisy fun and dancing remind him of the story of John the Baptist, who was killed because of the word of a dancer. At the end of the book of St. Ambrose, abruptly changing the topic, gives an answer to the question of whether in a desperate situation it is permissible to commit suicide in order to preserve virginity, and gives an affirmative answer to this question, citing the example of St. Pelagia and other Antiochian martyrs, whom he calls sisters. The treatise ends with those close to St. Ambrose and his sister were set by the example of a mother related to them by blood. Soteria, who, he believes, was the main mentor and even the spiritual “parent” of Marcellina. Thus, already in the first work of St. Ambrose can be noted for his good knowledge of the previous tradition, broad erudition and literary skill, expressed in a thoughtful composition, when theological reflections and pastoral edifications alternate with colorful examples, 83 which makes reading the treatise tireless and even entertaining. Towards the end of the same 377, the creation of the second treatise is attributed - “On Widows” (De uiduis), at the beginning of which a reference is made to the previous work: “Since in the previous three books we praised the virgins, it is quite appropriate, brothers, to begin a discussion about widows” 84. The new treatise, therefore, was supposed to complement the first. In Late Antique Christianity, the choice between widowhood and a second marriage was similar to the choice between virginity and marriage, and a rigoristic tendency prevailed, despite the mildness of the instructions given by the Apostle Paul: A wife is bound by the law as long as her husband lives; if her husband dies, she is free to marry whomever she wants, only in the Lord. But she will be happier if she remains like this, according to my advice; but I think that I also have the Spirit of God (1 Cor. 7:39–40) 85. However, elsewhere (Eph. 5:31–32) Paul speaks of the mystery of the unity of Christ and the Church. Hence the idea that there can only be one marriage. This is exactly how the sister of St. justified her choice. Gregory of Nyssa, St. Macrina, who considered herself a widow, although her fiancé died before the wedding: “She answered that it was unthinkable and criminal not to honor the sanctity of a marriage once blessed by the father and to be forced into a new one, while in human nature there is only one marriage, just as there is one birth and one death” 86. St. has the same ideal in mind. Ambrose. He begins his admonition with the fact that the feat that the widow decides to undertake by refusing a second marriage already contains a reward: the reward of freedom. Widows are “blessed” - that is why the prophet Elijah is sent to the widow, and not to someone else. However, the “blessedness” of that Old Testament widow is not only in her status itself, but in her virtues (hospitality, abstinence). A widow should remain in prayer and do good deeds. Next St. Ambrose examines New Testament and Old Testament examples of “true widows”: the prophetess Anna, the widow who put two mites into the treasury, Naomi, Judith, Deborah, about whose widowhood, however, nothing is said in Scripture. However, taken together, these examples make it possible to paint a very attractive image of a strong and active woman, in no way inferior to a man: “So, according to historical legend, in order to arouse the spirit of wives, the wife was a judge, the wife ruled, the wife prophesied, the wife received a triumph and, mingling with the ranks of the fighters, forced the husbands to obey the women’s orders. In a mysterious sense, the warfare of faith is the victory of the Church” 87. The hardships of widowhood should not frighten a woman, because a true widow will always receive the help she needs. As an example, Petrov’s mother-in-law, healed by Christ, is given, about whose widowhood one can also only speculate. Thus, according to St. Ambrose, there is no good reason for a second marriage. However, he immediately stipulates that he, like the Apostle Paul, does not force, but advises. Continuing, however, to prove the preferability of widow's chastity, our author rejects the most powerful argument for a woman in favor of a second marriage: the desire to have children. If a widow already has children, then in the person of new descendants she prepares rivals for the existing ones. If children have died, then giving birth to new ones means forgetting about the dead. The final conclusion is very close to the arguments given by St. Macrina in the passage quoted above: “The divine law has bound the spouses together by heavenly power, but it is difficult to maintain mutual love. God took a rib from the husband and created a wife to unite them mutually, saying: And the two will become one flesh. But He said this not about the second marriage, but about the first; and indeed, neither Eve had a second husband, nor did the Holy Church know a second husband: this mystery is great in relation to Christ and the Church, which is why it must be observed” 88. The writing of the treatise “On Widows” apparently had a specific reason: a certain widow who decided to enter into a second marriage, the position of St. Ambrose seemed too strict, and she was offended. This is mentioned in passing in the uid. 10. 65 and uirgt. 8.46. Closely related in meaning to the treatise “On Virgins” is the treatise “On Virginity” (De uirginitate), the dating of which researchers are still arguing about. Some scientists (J.-R. Palanque, I. Cazzaniga, N. McLinn, N. Adkin, A. B. Lafton and others 89) believe that this work chronologically directly follows the first. Indeed, in most surviving manuscripts, On Virginity is combined with the treatise On Virgins, sometimes as a fourth part, sometimes without any dividing mark. The above-mentioned echoes with the treatise “On Widows” also most likely indicate their chronological proximity. On the other hand, researchers such as E. Dassman, F. Gorey, C. E. Power believe that the treatise should date from a much later time, since the allegorical exegesis of the Song of Songs, dating back to Origen, occupies an important place in it, and it has many intersections with two other significant works dating from 387–390 - “On Isaac, or On the Soul” and “Explanation Psalm 118." In addition, a comparison of the treatise “On Virginity” with the “Explanation of the Gospel of Luke” (390) shows that, rather, the former was written later, since it often summarizes more extensive passages of the “Explanation” 90. Both points of view have quite weighty arguments, but, despite the fact that independent sections are clearly identified in the treatise, it is possible that there is a revision and reworking of an early work (or several early works) at a later time. The composition of the treatise “On Virginity” is indeed quite complex 91. The introduction (uirgt 1. 1–3) recalls the famous trial of Solomon regarding the child, and the litigants are allegorically interpreted as faith and temptation. The first homilia (uirgt. 1. 4–7. 41) begins with an analysis of the episode from the Book of Judges about the sacrifice of Jephthah’s daughter. St. Ambrose condemns the cruelty of a father who did not try to save his daughter, and is surprised that such cruelty usually does not raise objections, while the desire of parents to dedicate their daughters to God is often condemned and meets with misunderstanding. Further, virginity is praised and it is stated that it was virgins who were honored to be the first to see the resurrection of Christ. A lengthy interpretation of the episode with Mary Magdalene at the tomb of the risen Lord is given (this fragment - chapters 3. 14–5. 24 - is considered by some to be an error of editing or manuscript tradition, some researchers have expressed doubts about its authenticity, some, however, see in it a conscious compositional technique of the author) 92. Then St. Ambrose compares virginity and marriage, proving the superiority of the first, but not condemning the second. This conversation ends with a call not to interfere with the desire of virgins for celibacy, even if they are very young, in accordance with the words of the Lord: “Let the children come to Me” 93. This is followed by a homily about the Song of Songs (uirgt. 8.42–16.98), which begins with the exegesis of Luke 4:40–42, where the motives of following Christ and the wilderness are introduced: “And since here we are talking about the desert, it is in it that one should look for the One who Himself points to it, saying: I am the flower of the field and the lily of the valleys, like a lily among thorns. This is another place where the Lord usually dwells; and there’s not just one such place, but many” 94 . In the desert grows a fruitful tree - Christ, He is “like an apple tree among the trees of the forest” 95, and, based on this comparison, He is the “brother” and “beloved” of the Song of Songs. Having found the Groom, the bride-soul must hold Him. The coming Groom exudes the fragrance of peace, and the bride-soul is imbued with the same fragrance. This is the fragrance of Christ's burial, mortifying the flesh 96. The soul must seek the heavenly Bridegroom when He departs. On this path, she, as the bride of the Song of Songs, will be met by guardian angels who will remove the cloak of flesh from her. On the other hand, the image of a girl wandering around the square in search of a groom is interpreted differently: this is the soul that is looking for Christ outside the Church and may not find Him. God must be constantly invoked through prayers and supplications; a strong soul is like the chariot of Abinadab. Four horses in a chariot - four passions that must be tamed. Here the biblical image comes into contact with the Platonic image of the chariot soul. As can be seen even from a brief enumeration of themes and motifs, the entire text is built on whimsical and subjective associative transitions that connect, at first glance, texts of Scripture that are in no way related. In this approach, one feels following the behest of Origen, who called on every exegete to “be the son of Isaac” and discover within himself “the well of living water” 97 . At the same time, such an intellectual interpretation attracted St. Ambrose and into the camp of defenders of the “Nicene faith” - thoughtful and subtle people 98. Chapters 16. 99–104 – reflections on Christ the healer using the example of the Gospel story about the bleeding woman. Chapters 17. 105–20. 135 – homily for the feast of Sts. App. Peter and Paul 99. St. Ambrose discusses the flights of the soul and how to control them, calling on the virgins to imitate the apostles: “But do you consider it difficult to rise above the world with the help of human strength? You reason correctly, because the apostles, following Christ, were honored to become above the world not as comrades, but as His disciples. Be you too a disciple of Christ, His zealous follower: and He who prayed for the apostles prays for you.” 100 In reflections on the flight of the soul there are both images of Plato and images of the prophet Ezekiel, interpreted allegorically. These flights are easy when a person is in harmony with himself (the image of a “wheel within a wheel” from Ezek. 1:16). A complex chain of associations leads our author to an analysis of the Gospel episode with a miraculous fishing: “When this agreement is established, then the Divine voice will be heard, then a likeness will appear above the likeness of the throne - as if the appearance of a man 101. This Man is the Word because the Word became flesh. This Man is the Tameler of our animals, the Corrector of our morals; He, according to our merits, usually ascends either to a chariot, or to a mountain, or to a ship, but only to the ship on which either the apostles sail or Peter fishes” 102. From the ship and the depths of the water, the interpreter moves on to the depths of faith, and the catch turns out to be an allegory of souls. When the homily is pronounced, it turns out that the “fisherman of the Church of Bologna,” Bishop Eusebius 103, is also present. In conclusion, a discussion is given about the craft of a fisherman - a catcher of souls; the fisherman Peter is compared with Moses. The next treatise, “On the Instruction of the Virgin and the Ever-Virginity of Saint Mary” (De institutione uirginis et sanctae Mariae uirginitate perpetua), was written at the end of 393. Its creation was preceded by a number of events that determined the problematics and composition of this work. At the beginning of 392 St. Ambrose was present at the Synod of Capua, at which it was decided to entrust the Illyrian bishops with the right to pass judgment on the teaching of their fellow countryman Bonosus of Sardica, who denied that the Mother of God remained a Virgin after the Nativity. The bishops condemned Bonoz, and soon he arrived in Mediolan in the hope of the support of St. Ambrose, however, was outraged by his heresy and did not provide support. In the spring of 392, the Illyrian bishops, in turn, turned to the Mediolan saint on the same issue. In the middle of the same year, St. Ambrose responded to them with a letter “On Bonosa” 104. At the beginning of 393, the teaching of Jovinian 105 was condemned twice - first in Rome, then in Milan. In addition, the impetus for uttering the word about virginity was the dedication of the virgin Ambrose, the daughter of a certain inhabitant of Milan named Eusebius 106. The treatise itself combines and generalizes all these related and at the same time diverse problems. The treatise begins with an appeal to Eusebius (inst. u. 1. 1–2. 15), where the dedication of the virgin is compared with the sacrifice made by Abel, and she herself is likened to a bride entering into marriage. This is followed by discussions about soul and body, old and new man, external and internal. In chapters 3. 16–5. 32 the creation of man by God is recalled, and the answer to the question is given: why does God praise all other creations at the time of creation, but praise for man is delayed. A person must shine with inner beauty, and he cannot be praised until he completes his journey. After this St. Ambrose talks about the fall of the first parents, defending Eve and woman in general from the accusation that sin entered the world through her. This part ends with praise to the woman transformed by righteousness and repentance: “Come, Eve, now sober; come, Eve, who once proved intemperate, but is now fasting in the person of her offspring. Come, Eve, no longer expelled from paradise, but raptured into heaven. Come, Eve, now Sarah, giving birth to children not in sorrow, but in joy, not with sorrow, but with laughter. Many Isaacs will be born from you. <…> Although you are subordinate to your husband, for this befits you; however, you soon canceled the sentence, so that the husband receives the command to obey you” 107. This praise is strikingly different from the negative attitude towards women as a source of evil, widespread in pagan antiquity and partly carried over into Christianity. The next section (5. 33–8. 57) begins with a continuation of the same praise, already passing into apotheosis, for now we are talking about the highest achievement of women in the person of the Virgin Mary: “... how much more successful is the sex that, having preserved virginity, gave birth to Christ? So, come, Eve, now Mary, who has given us not only the foundation of virginity, but also brought us God” 108. In this section, the heresy of Bonoz is refuted and the ever-virginity of the Mother of God is substantiated. Chapters 9.58–62 contain praise for virgins and virginity. In chapters 10. 63–12. 78 gives an exegesis of the image of the “closed gates” through which Christ passed, and in connection with this a whole chain of Christological reflections is built. The discussion about the “closed gates” continues in the next section (12.79–13.86). In chapters 14. 87–16. 103 St. Ambrose calls on the virgins to follow the example of the Mother of God and praises Her in the poetic and mystical images of the Song of Songs. Finally, the final section (17.104–114) is a prayer for the dedicated virgin. The last in this series of works - “Exhortation to Virginity” (Exhortatio uirginitatis) contains the text of the homily pronounced by St. Ambrose in Florence during his trip to that city in March 394, which is reported in his life 109. The saint's biographer, Paulinus, says that he founded the basilica of the martyr. Vitaliy and Agricola, whose relics he brought from Bononia. However, the “Admonition” itself speaks of the feast of only one martyr, St. Agricola 110, Vitaly is mentioned as his servant and ascetic, “colleague at the martyr’s crown” 111, but nothing is said about the transfer of his relics. The basilica was built by the pious Juliana, the widow of a clergyman, and it was at her request that St. Ambrose donated holy relics to the church being consecrated. The theme of virginity arises due to the fact that Juliana convinced all her children - a son and three daughters - to choose this path. The homilia begins with a story about the martyr. Agricola and Vitalia and the discovery of their relics in the Jewish cemetery in Bononia (exh. u. 1. 1–18). Chapters 2. 9–2. 12 contain a short story about the fate of Juliana and praise for her as a pious widow. The further narration (3. 13–8. 53) comes from the perspective of Juliana herself, who calls on the children to devote themselves entirely to God, who gave them life. She tells them about the great heavenly reward awaiting virgins, and about the hardships of married life that she herself experienced, despite the fact that her husband was a kind man. St. Ambrose puts into her mouth an exegesis of individual verses of the Song of Songs and other books - in the same spirit as in previous works. After the end of Juliana’s speech, our author paints a blissful picture of the happy mother of a clergyman son and virgin daughters (8.54–9.57), and then decides to supplement the widow’s fictitious speech with instructions on her own behalf. Continuing the allegorical exegesis of the Song of Songs, he compares the Church and the Synagogue (one is the faithful bride of Christ, the other has fallen out of love with Him), calls on the virgin bride to seek Christ, and also to maintain purity, “take heed to yourself” (Deut. 15:9), remain silent and be modest, refrain from anger and slander, observe fasts, and be sober. Here he again remembers MC. Soteria as an example to follow (12.82). The “Exhortation” ends with a prayer for a man-made church and for churches not made by hands - dedicated to virgins. This edition uses a translation of the moral and ascetic treatises of St. Ambrose of Milan, executed at the beginning of the 20th century. A. Voznesensky (edited by L. Pisarev) 112. The translation was subject to editing and, in some places, very significant revision, which consisted, first of all, of bringing the text into conformity with the edition of the Ambrosian Library; in eliminating errors, unfortunately quite numerous in this translation; in replacing outdated morphological forms with more modern ones; in the restoration of rhetorical figures not preserved in translation that distinguish the style of St. Ambrose; in the verification and unification of Scripture quotations in accordance with the principles of this publication. At the same time, the task of lexical modernization of the translation was not set; on the contrary, in a number of cases, at the level of vocabulary, archaization was strengthened - where it was necessary to convey the sublime and poetic author's style. Commentaries were added to the text, in the compilation of which, mainly, the comments of F. Gori 113 were used. This group also included the essay “On the Fall of the Initiated Virgin,” however, most likely, it is fraudulent, since it is not mentioned by early authors among the works of St. Ambrose, and his style differs markedly from the style of the saint’s authentic works. This, in particular, is evidenced by the presence of a Russian translation of all these works, which has been republished twice in recent years. On the other hand, a fairly significant number of Western researchers of these works are, in one way or another, connected with the problem of women's freedom and the feminist movement (see Bibliography). Two district epistles “On Virginity” are also attributed to Clement of Rome. However, they most likely date back to the 3rd century, and therefore will be discussed below. First Epistle to the Corinthians, 38, 2. Quoted. from the ed.: Writings of the Apostolic Men. M., 2008. Ad. uxor. 1. 4. 4. Our translation. – T.A. Cult. fem. 2. 5. 2. Our translation. – T.A. Wed: uirgb. 1. 6. 29; 1. 9. 54–55; uid. 5.28; uirgt. 13.79; exh. u. 4.24. In this regard, the question arises whether the institution of dedicated virgins existed in that era. Apparently, some of its elements had already been formed, and the virgins took vows (uota). However, St. Cyprian strongly objects to the practice of the so-called uirgines subintrodutae, that is, virgins who, by agreement, shared shelter with men, when in his “Letter to Pomponius on Virginity” he says that it is better for them to get married than to indulge in sin under the guise of virginity (epist. 4, 2). Hab. uirg. 3, hereinafter cited. by ed.: St. Cyprian of Carthage. Creations. M., 1999. Hab. uirg. 5. This phrase is quoted almost verbatim by St. Ambrose (see: uirgb. 3. 3. 14). Strom. 3. 12. 1–2; 3.45.1. Hom. in Gen. 10.4 (our translation - T.A.); Wed also comm. in Matt. 12.7. In the Russian tradition, he was more often called Methodius of Patara. Due to the paucity of biographical information, the question of what see Methodius occupied and whether he was even a bishop remains unresolved. Archiparthenos – see: symp. 1. 4. See: Sidorov A. I. Patrol course. M., 1996. pp. 82–86. For the Russian translation, see the publication: St. Clement, Pope of Rome. Two district messages about virginity, or to virgins and virgins // Proceedings of the Kyiv Theological Academy. 1869. T. 2. pp. 193–227. See: Amand de Mendieta D. Une curieuse homélie grecque sur la virginité // Revue Bénédictine, 63 (1953). P. 18–19, 211–238. Eusebius, hom. de uirg. 6. 6. Our translation. – T. A. See: Buytaert E. M. Eusèbe d'Emèse. Discours conservés en latin. Louvain, 1953. See Vasily Ankirsky, uirg. 55. Virg. 2. 1. Hereinafter the works of St. Gregory of Nyssa cit. by ed.: St. Gregory of Nyssa. Ascetic writings and letters. M., 2007. Like many other Christian authors, St. Gregory lists the hardships of married life (see: Ibid., 3–4). See: Moreschini C., Norelli E. Early Christian Greek and Latin Literature. Peabody (Mass.), 2005. Vol. 2. P. 99–104. Virg. 8. Works of St. John Chrysostom cit. according to the edition: St. John Chrysostom. Complete collection of works: In 12 volumes. St. Petersburg, 1898. Vol. 1. Apol. ad Const. 33. Quote. by ed.: St. Athanasius the Great. Creations. Part 2. Sergiev Posad, 1902. See: Gori F. Introduzione, traduzione, note e indici // Sant’ Ambrogio. Opere morali. Vol. 1. P. 37–39 // Sant’ Ambrogio. Tutte le opera. Vol. 14. Milano; Rome, 1989; Aubineau M. Les écrits d’Athanase sur la virginité // Revue d’Ascétique et de Mystique. 31. Toulouse (1955). P. 140–173. See also: Brakke D. Pseudo-Athanasius on virginity. Louvain, 2002. The ideology of the “Epistle” is associated with the Arian dispute and has a clear antiomian orientation (see about this: Laughton A. B. Virginity Discourse and Ascetic Politics in the Writings of Ambrose of Milan (Diss.). Durham, 2010. P. 15–79). See: Moreschini, Norelli. Op. cit. Vol. 2. P. 300. This is also the first of all surviving works of St. Ambrose (see: Gori 1989. I: 62–63). In his own words, he “hasn’t served even three years as a clergyman.” Thus, the starting point is the date of his episcopal consecration, December 7, 374. See: Laughton. Op. cit. P. 79–129. For the times of St. Ambrose's evidence of the benefits of virginity sounds quite convincing. In that era, when a woman in marriage was truly under the authority of her husband, and her position largely depended on the wealth of her parents and the amount of dowry, and besides, one of the main causes of female mortality was unsuccessful childbirth, virgins, who also received assistance from the Church, found themselves in a privileged position. An eloquent example is the tombstones of the virgins Photina and Philomena in the catacombs of Syracuse. One of them lived 80 years, the other 84 years, which at that time was a rare longevity (see: Sgarlata M. S. Giovanni a Siracusa. Vaticano, 2003. P. 96–97). Perhaps that is why there are no such stories in subsequent treatises. At St. Ambrose, she is called the “Virgin of Antioch.” See: uirgb. 2. 4. 22 and approx. In this story, as in many other cases, St. Ambrose clearly senses the style of a professional lawyer justifying this or that choice from a legal point of view. According to the rules of school rhetoric, the first book is “praise” (laudatio), the second is “examples” (exempla), and the third is “prescriptions” (praecepta). See: Gori 1989. I: 70–74. See Gori 1989, I: 72–73; Laughton. Op. cit. P. 119. This same fragrance symbolizes the one essence, the ousia of the Deity (see: Laughton. Op. cit. P. 119). This is precisely what the blessed one testifies to. Augustine, speaking about his impressions of the sermons of the Bishop of Milan: “I was especially affected by the repeated resolution of the mysterious passages of the Old Testament; their literal understanding was killing me. Having heard the explanation of many texts from these books in a spiritual sense, I began to reproach myself for the despair into which I once came, believing that those who despise and ridicule the Law and the Prophets cannot be resisted at all. I did not think, however, that I should adhere to the church path: the Orthodox faith has its own learned defenders, who will refute in detail and intelligently what I adhered to, since the defending parties are equal in strength. The Orthodox faith did not seem to me defeated, but had not yet appeared victorious” (“Confession”, 5. 14. 2. Quoted from the publication: Aurelius Augustine. Confession / Translated by M. E. Sergeenko, M., 1991). Wed: uirgt. 19. 125. See: Gori 1989, I:75. See epist. 71 (56a in the Moorish edition, reproduced in the Patrology of Min, PL 16). See Gori 1989, I: 79; II: 112. F. Gori denies that the mentioned Eusebius is the Bishop of Bonon. In the text of the treatise itself there is no indication whatsoever of the episcopal rank of Eusebius - while in uirgt. 20. 130 they are obvious, as well as the family tradition of serving God, which in this case would be appropriate to emphasize (in any case, in inst. u. St. Ambrose does not ignore the priesthood of the husband and son of the widow Juliana). However, other researchers believe that this is it. Thus, the American researcher A. B. Laughton, who carefully studied the previous scientific tradition, writes that Ambrose was the “niece” of Bishop Eusebius (Laughton. Op. cit. P. 163). However, it seems that the true degree of relationship between the virgin Ambrose and Eusebius can only be guessed at, since in the text only the poetic pignus is attached to it (see the same note to inst. u. 1. 1). St. Ambrose of Milan. Works on the issue of virginity and marriage / Trans. A. Voznesensky. Kazan, 1901 (reprint: M., 1997; M., 2000).