Книга 5

18 (Maur. 70). Ambrose Orontianu 547 1. Indeed, the prophets announced the coming unification of nations and the establishment of the Church. But, however, in the Church there is not only a steady ascent of strong souls, but also the fall of the weak, and their new conversion, and from the prophetic books we can learn how a beautiful and strong soul walks without any stumbling, and how a weaker one stumbles, and how, having stumbled, it resumes and restores its step. 2. Therefore in the Song of Songs we read of the continual progress of such a blessed soul, 548 and in Micah, the prophet with whom our conversation began, consider the conversion of a fallen soul. 549 It is no coincidence that you were excited by the words: And you, Bethlehem, house of Ephrath (Mic. 5.2), spoken by this prophet. How can there be a house of wrath 550 where Christ was born? After all, the names of places denote and explain the mysteries of deeds. 3. But first, let's see how the name Micah is translated. It means “one who is from God,” or as elsewhere we find “it is he, the son of Moraspha, 551 that is, the heir.” 552 Who is the heir if not the Son of God, Who says: All things have been handed over to Me by the Father (Matthew 11:27) and Who, Himself being the Heir, desires that we should be joint heirs with Him? In fact, it is he who is not one of the people, but chosen by the grace of God, in whom the Holy Spirit speaks, the one who began to prophesy in the days of kings Jotham, Ahaz and Hezekiah (Mic. 1.1). In this order the sequence of visions is indicated: from the bad kings to the times of the good king. 4. And since the suffering soul 553 has previously suffered hardships under the yoke of bad kings, it seems necessary to consider how its conversion takes place. She was crushed as if weak, and all her stronghold 554 became a path of those who pass by (Is. 51:23) and an attack of passions, she was weakened by luxury and exhausted by pleasures - and withdrew from the presence of the Lord. Her tower was in desolation, the tower that was built, as we read in the prophecy of Isaiah, in the midst of a flowering vineyard. 555 The tower falls into disrepair when the vine withers and the sheep goes astray. When the vine turns green again or the sheep returns, the tower shines, for there is nothing more unclean than iniquity, and nothing more shining than righteousness. 5. The sheep is called back to this tower, 556 when the soul is called back from the fall and in this sheep the Kingdom of Christ returns, 557 that is, the beginning, 558 for in Him is the beginning and the end (Rev. 21.6), or the beginning of salvation. But first they reproach her for being so grievously mistaken, saying to her: Why have you known misfortune? Didn't you have a king? (Mic. 4:9). That is, you had a king who ruled you and protected you; you should not have deviated from the righteous path, left the path of the Lord, 559 Who endowed you with a sense of understanding. Where were your thoughts, where were the advice, 560 with the help of which you could discern injustice and resist lawlessness thanks to the strength given to you? Why did sorrow overwhelm you like a woman in labor (Mic. 4:9) to give rise to lawlessness and reveal injustice? After all, there is no greater pain than that which wounds the conscience with the edge of sin, and there is no greater burden than the burden of sin and the load of shameful deeds. They put pressure on the soul, bend it to the ground so that it cannot rise. Heavy, my son, too heavy are the criminal burdens! Therefore, in the Gospel, the image of a suffering soul is shown by a woman who was crooked (Luke 13:11) and was able to straighten up only thanks to Christ. 6. This means that the words are addressed to this soul: Take courage and draw near, O daughter of Zion, to give birth (Mic. 4:10). After all, the sorrows of a woman giving birth (Mic. 4.9) cause torment, but from sorrow comes patience, from patience experience, from experience hope, and hope does not disappoint (Rom. 5.3-4) forever. 561 Everything contrary to good morals is immediately thrown out and expelled, so that the seeds of evil do not remain and germinate and give rise to new shoots. 7. It is not in vain that the soul was given horns and hooves to thresh all the sheaves on the current 562 like the calf of Lebanon (Ps. 28.6). If the sheaves are not threshed, then the chaff cannot be separated and the hidden grains cannot be extracted. So the soul first beats and beats, and gets rid of the remnants of passions, so that it can reveal its fruits in the same field. And how numerous are the tares that hinder good shoots! 563 And first they must be uprooted, so that the fruitful crops of the soul do not perish because of them. 8. Then the caring counselor of the soul takes care to enclose it in his joy and keep it from its own passions, so that it does not delight in them. For it is useful when a father who does not spare punishes, 564 in order to keep the soul of his son obedient to saving instructions. And he comes with a rod, as we read in Scripture: I will visit their iniquity with the rod (Ps. 89:33). So, the one who strikes the cheek 565 of the Israeli soul with a rod instructs it with the Lord’s punishment to cultivate patience. But no one who is scolded and punished should despair. After all, whoever loves his son punishes (Sirach 30.1). Let no one doubt this medicine. 9. Look: where there was a house of one who saw wrath, there was a house of bread, 566 where there was cruelty, there was mercy, where there were executions of the innocent, 567 there was universal forgiveness, as it is written: And you, Bethlehem, the house of Ephrath, not the least among the cities of Judah, from you will come the ruler of Israel (Mic. 5.1). Bethlehem is the house of bread, and Ephrath is the house of the one who sees wrath, this is the interpretation of their names. 568 In Bethlehem Christ was born of Mary, 569 and Bethlehem is the same place as Ephrath. That is, in the house of wrath Christ was born, and therefore that house became the house of bread, for he received the bread that comes down from heaven (John 6:33). And the house of the one who sees wrath, Ephrath, because there Herod, looking for Christ, ordered the killing of infants, therefore a voice in Rama is heard, Rachel weeping for her children (Matt. 2.18; Jer. 31.15). 10. But now let no one fear, for they heard about that place of peace that David was looking for in Ephrath, 570 and found it in the fields of the forest (Ps. 131.6). At that time the assembly of nations was still like a forest, 571 but after they believed in Christ, it became fruitful, because it received the fruit of the blessed womb. 572 Rachel died (Gen. 35.19) in childbirth, for even then, as the wife of the patriarch, she saw the wrath of Herod, who did not spare even infancy. 573 And because in Ephrath she gave birth to Benjamin, according to the appearance of a predecessor, according to the sacrament of a descendant, that is, Paul, 574 who, before being born, caused considerable sorrow to the mother whose sons he persecuted, 575 - there she died and was buried, so that we, who died and were buried with Christ, 576 were resurrected in the Church. This is why, according to another interpretation, Ephrathah means “fruitful” or “full of fruit.” 577 11. Here in the prophetic book we find the words όλιγοστὸς ε ἶ, which means you are in small things (Mic. 5.1), and Matthew says: And you, Bethlehem, house of Judah, are no less (Matt. 2.6). Here is the house of Judah, there is the house of Ephrath. This is a discrepancy in words, but not in concepts: after all, Judea from within saw the wrath, and Judea on the outside 578 suffered, and she was among the little ones, for there are few who enter into the house of bread through the narrow gate, 579 and she is not among the little ones, that is, she is not one of those who enter who has not known Christ. And great is she who is the house of blessing and the receptacle of divine grace, but small is that whoever brings anything to her turns out to be bringing a gift to Christ, and whoever attacks the Church attacks Christ. After all, in any of the least of these, Christ is insulted or glorified, as He Himself says: What you did to one of these least of these, you did to Me (Matthew 25:40). 12. And Rachel died and was buried on the road to Ephrath, that is, Bethlehem (Gen. 35:19). Along the road is the tomb of Saint Rachel, who was a prototype of the Church, 580 so that those passing by would say: The blessing of the Lord is upon you (Ps. 128.8) and let those who walk come in joy (Ps. 125.6). 13. So, every soul that has received this Bread that comes down from heaven, 581 is a house of bread, that is, the Bread of Christ, it is fed by the firmament of the heavenly Bread living in it and is strengthened in the heart. That is why the Apostle Paul says: We are all one bread (1 Cor. 10:17). Every faithful soul is Bethlehem, just as the soul is called Jerusalem, 582 in which abides the peace and tranquility of the heavenly Jerusalem which is in heaven. The true bread, which, being broken and crushed, satisfied everyone. 583 14. The fifth text 584 contains the following interpretation: ["house of bread"; beth means "house", leem - "bread"]. As for other texts, we think that in them this place was either omitted by the Jews themselves out of their treachery, so as not to expose themselves, or it was deleted by others. 15. We also learn from the book of Judges that Bethlehem belonged to the tribe of Judah, for the Levite husband took a concubine from Bethlehem of Judah, and his concubine was angry with him and returned to her father’s house, to Bethlehem of Judah (Judg. 19. 1-2). 16. So, Christ came out from the days of the age (Mic. 5.1) - after all, then the age began for us, when He gave Israel days of salvation 585 and brought them out to run the race (Ps. 18.6) - until the time when the one giving birth (Mic. 5.3). Christ comes to Israel, fertility comes, birth comes, just as it came to the Church, which gave birth to more than that which had sons and gave birth to seven 586 sons, legitimate, quiet, bringing peace. And then the soul receives into itself, and Christ is born in it, in that soul that has again found His coming and is grazed in His riches (Ps. 37.3), so that it lacks nothing 587 and seeing it, other souls return 588 to the path of salvation (Acts 16.17). 17. And there will be peace for her (Mic. 5.4), 589 but the soul cannot be tested except by temptations. For then she will be rewarded with her peace and tranquility, when she discards or suppresses vain thoughts, when she tames all the disturbances of rising passions, when crowding, persecution, hunger, danger, and the sword intensify. 590 Then there will be, it is said, peace, for we overcome all this by the power of Him who loved us (Rom. 8:37), since we rely on Him, for neither death nor any of the temptations will separate us and tear us away from His love (Rom. 8.39). Then He will send temptations to test the godly. And the Lord sends temptations with the intention that no one succumb to them, but since for the most part the weak are overcome, He tests those who are strong with temptations. 18. Then they will have dew from the Lord, 591 then there will be peace, then the soul of the righteous will be like a lion cub among the sheep (Mic. 5.7). According to the Gospel example, I would have no doubt attributing this to Christ, for He Himself said: Then the righteous will shine like the sun in the Kingdom of their Father (Matthew 13:43). His chariots will be tamed, 592 that is, the unreasonable impulses and passions of this body, attacks from without, fears from within will subside (2 Cor. 7.5), but everywhere: both inside and outside, there will be peace. And there will be no one who answers 593 and rebels against good will, for the humility of the flesh, having destroyed the barrier standing in the middle, when both become one (Eph. 2.14), will destroy all discord. 19. If some weak soul, like that Israel according to the flesh (1 Cor. 10:18), staggers and, confused by persecution, departs a little from the love of Christ (Rom. 8:35), she is reproached and exposed as unfaithful, as ungrateful, as an unbeliever, who, freed from the vanity of the age, again returns to caring for her. Neither gifts nor the sacrifice of bulls are required from her, but only so that she knows goodness, so that she acts righteously. They told you, man, what is good. And what the Lord requires of you is nothing other than to act justly and righteously, to love mercy and to be ready to walk with Your Lord (Mic. 6:8). But because the weak soul did not preserve this. The Lord says: Woe is Me, for I have become like one who gathers straw in the harvest and the remains of grapes in a garden (Mic. 7:1). Hearing this, the prophet, through whose mouth God spoke, turns to this soul: Woe is me, soul, for there is no one on earth who fears God (Mic. 7.2), or the Lord Himself says so, lamenting the coming punishment for sins and grieving over our errors. 20. Heeding this, the soul that will not reap the fruits of its seeds and, having lost the harvest, will not find anything to strengthen itself and will begin to crush olives, but will not find the oil of joy 594 and will not drink the wine of joy, 595 realizing that all the works of the flesh are full of blood, full of seduction, hypocritical deception, that manifestations of love and all pretense are false, and all living things are hostile to it in the house, 596 and therefore we must be wary of the impulses of our own body, which are dangerous opponents of our soul - this soul turns and places its hope in God and, realizing that the flesh is truly an enemy, says to it: Do not rejoice in me, my enemy, because I have fallen! I will rise, for if I find myself in darkness, the Lord will enlighten me (Mic. 7.8). 21. Seeing that some opposing force mocks her so that she does not follow a better path, and mocks that she was given over to the destruction of the flesh (1 Cor. 5.5), so that she would be tormented by various disasters, which either the Lord allows for the sake of deliverance from sins, or the enemy sends out of hatred of conversion in order to incline a despondent soul, thus the soul says: I will endure the wrath of the Lord (Mic. 7.9), Who either corrects me, who has fallen, or has given you the power to strike me, but because I have sinned, I will endure until He completes my judgment (Mic. 7.9). If I do not confess and pay the price of my iniquities, I will not be able to justify myself. When I am at the trial, the Forgiver of grave sins 597 will pronounce judgment on me, putting aside indignation, for the judgment has been paid, and will bring me to the light so that I can see His righteousness (Mic. 7.9). And my enemy sees this light of my petition, then the snare of the devil’s lies, and she who now says: Where is your God (Mic. 7:10) will be clothed in shame? She will see His mercy towards me, she will see His mercy. 23. That soul that does not listen to the evil one, when it sees the wonders of God, will see itself in heaven, and the devil, like a worm crawling on the earth, 598 will rejoice, saying: Who is God like You, who takes away sins and blots out wickedness (Mic. 7:18)? You did not remember Your anger and as if you cast our iniquities into the sea, 599 like Egyptian lead, 600 and returned according to Your will to mercy (Mic. 7.18), which you brought to us as a double gift - forgiving sins and covering them, according to what is written: Blessed are those whose iniquities are forgiven and whose sins are covered (Ps. 31.1). For You wash one thing with the blood of Your Son, and You give us another, so that with good deeds and confession we may cover our crimes. And the words taking away sins refer to petition, for the Lord completely destroys sins, as if they did not exist, and will not keep the memory of them. And the words “blotting out iniquity” are spoken because when we confess and cover our failures with the fruit of good deeds, they are transferred to the author of the mistake and the instigator of sin. What does someone who admits his guilt do? He shows that he was led into sin by the cunning and cunning of a hostile spirit of malice. 601 24. And for this the soul gives thanks, because the Lord takes away sins, and blots out iniquities, and casts them into the depths of the sea. This can also be attributed to baptism, by which the Egyptian is drowned, the Jew is resurrected, and past sins are covered by the depth of wisdom and the abundance of good deeds, according to the abundance of the mercy of our God. 602 Who, remembering His promise to Abraham, did not allow His heir - the soul - to perish. 603 25. And this soul is called in this way. But you, son, who from an early age was devoted to the Church, which accepted you and protects you, be firm in your intention, remembering the grace of God and the gift that you received through my ordination (2 Tim. 1.6), so that in this office, as in the priestly service, you demonstrate your faith and zeal and expect the reward of the Lord Jesus. Farewell and love us like a son, for we love you! 19 (Maur. 71). Ambrose Oronziano 1. In the previous letter we talked about that soul that has wandered aside from its path, staggering, like the old Israel in the flesh (1 Cor. 10.18), because he too will be freed by the mercy of Jesus Christ when the full number of the Gentiles comes in (Rom. 11.25) - and such a soul can be transformed if its guilt is not serious and its conversion is timely. And in this letter we have a conversation about the daughter of the Church, 604 whom the Lord Jesus, in His gospel, accepted, instructed, and led to perfection. 2. So, the Lord accepted the soul, first of all, in need of protection, since it found itself in confusion, after all, expelled from paradise, where, if not in confusion, could the soul of every person be? And he brought her to Bethlehem: this is how the advancement of a soul accepted by the Lord is signified, because she entered the house of bread, 605 in which she does not know the hunger of faith and barrenness. I speak of the nature and constitution of our souls, by which we live and move, 606 and not of any particular soul, for, as I have already said, we do not intend to discuss the peculiar feature and image of any soul, but about the nature of souls. 3. Christ, the Patron and Leader of our soul, came to Egypt, and from there returned to Judea. 607 He was in the desert, 608 was in Capernaum, was near the borders of Zebulun, by the sea 609, passed through sown fields (Matthew 12.1), was in Bethphage, 610 was in Ephraim, 611 in Bethany, 612 from where he went to the garden, where he allowed Him to be taken into custody, 613 suffered torment on Golgotha. 614 4. All these are stages in the path of our soul, after passing which it finds the grace of divine guidance. After all, after the human race, expelled from paradise in Adam and Eve, was expelled beyond the fence, 615 it began to wander here and there, everywhere leaving traces of its wandering, devoid of any joy. When the time pleasing to Him came, 616 the Lord Jesus humbled Himself in order to receive the exiled soul to Himself and return it to its former mercy. And so, having been found on the crooked paths of error, He again called her to heaven, as the Gospel reading teaches. 5. From the desert through the crops (Matthew 12.1) He led her to satisfy her hunger, first in the desert, 617 then in Capernaum, living in the field, and not in the city, then near the borders of Zebulun, near the night streams, that is, the dark prophetic utterances, so that she would learn to stand guard at the borders of the pagans, where everyone gathers, so that she would not be afraid of the worries of this life and storms, for Christ has ships of Tarshish, 618 that is, speculative ones, which plow the sea and bring virtues for the construction of the temple. Christ sails on such ships, and, like a good helmsman, sleeps in the stern when the sea is calm, 619 and during a storm he awakens and tames the winds in order to again grant His peace. He also comes to the pagans and frees that soul that was previously in the shackles of the law, so that it does not enter into the confusion of nations. 6. She comes to Bethany, 620 to the place of obedience. That is why the dead are resurrected there - when the flesh is subordinated to the soul, then the human race no longer lies dead in its grave, but is resurrected by the grace of Christ. There, too, in the name of God, she learns to endure suffering. 621 From the place of obedience, as the Evangelist John teaches, the soul is led to Ephraim, that is, to an abundance of good fruits, from where it returns to Bethany, 622 that is, to obedience, because she who has once tasted the fruit of pious humility does not refuse to keep it and be often tested in it. 7. Having passed the tests, from there a soul comes to Jerusalem that is worthy to be the church of God, 623 in which Christ lives. The Lord Jesus sitting on a colt (John 12:15) is greeted with the jubilation and joy of an innocent age. 624 8. Afterwards, in the garden, words of eternal life are given for instruction. From there the Lord allows Himself to be taken into custody, as the Evangelist John writes, meaning our soul, or rather the human race, which, when liberation from the shackles of error occurred, thanks to Christ returned to where it was cast out in Adam. That is why He says to the repentant thief: Truly, truly, I say to you, today you will be with Me in Paradise, - for he said: Remember me when you come into Your Kingdom (Luke 23.42-43). Christ did not answer about the Kingdom, but about the main thing: Today you will be with Me in Paradise - that is, you must first restore what was lost, then collect what must be increased in order to come through Paradise to the Kingdom of God, and not through the Kingdom to Paradise. 9. The Kingdom is preserved for the disciples, because they are rewarded more for their labors, and therefore He promised the thief residence in paradise, but postponed the Kingdom. Whoever, under the onslaught of death, turns and confesses the Lord Jesus, 625 let him be rewarded with residence in paradise; whoever much earlier did not give himself rest and fought 626 for Christ, gained the souls of the nations, sacrificed himself for Christ, may he receive the Kingdom of God for his merits and rejoice in this reward. And therefore it was said to Peter: I will give you the keys of the Kingdom of Heaven (Matthew 16:19). He who turns from robbery finds peace; he who is tested in apostolic service receives power. 10. Such is the soul of the Gospel, it comes from the pagans, it is a daughter of the Church, who came to the Lord Jesus in a better way than the one who went from Judea, she rises to the Kingdom of Heaven with good thoughts and deeds. Christ accepted her on Golgotha, where Adam was buried, in order to resurrect the dead on the Cross. Where there is universal death in Adam, there is universal resurrection in Christ. 627 Farewell, son, and love us, for we love you! 20 (Maur. 77). Ambrose Oronziano 1. It is not in vain that you decided to ask yourself what the inheritance of 628 divine blessings is and why it foams so highly, so that many are ready to die for it. However, if you think about how much gratitude means even in ordinary human reality, when it comes to a monetary inheritance, reinforcing the right of family feelings, for for this reason parents are given the greatest possible respect: so that the offended paternal feeling does not take revenge by disinheriting or renouncing the rebellious offspring, you will certainly cease to be surprised that the thirst for the divine inheritance is so strong. 2. However, there is an inheritance bequeathed to all Christians. Isaiah speaks about him: There is an inheritance of those who believe in the Lord (Is. 54:17). They rely on him by promise (Gal. 3.18), and not by law; the Old Testament approves of him in the words of Sarah: Drive out this slave woman and her son, for the son of the slave woman will not inherit with my son Isaac (Gen. 21.10). The son of Sarah is Isaac, the son of the slave woman is Ishmael, they are before the law, therefore, the promise is older than the law. We, according to Isaac, are the sons of promise, Jews according to the flesh - the sons of a slave. 629 Our mother is free, 630 she did not suffer in childbirth 631 and then, according to the promise, she produced and gave birth to a male child, their mother is Hagar, who gives birth to slavery (Gal. 4.24). The one to whom grace is promised is 632 free, the one upon whom the yoke of the law is placed is a slave. Therefore, the promise was given to us earlier than the law to them, and by nature freedom is older than slavery. So, freedom is by promise, 633 by law is slavery. But let the promise itself be before the law, as we said, according to the promise there is freedom, in freedom there is love, but according to the law there is love, 634 which is greater than freedom. 635 3. So, then, he will not be a slave, as it is written: O servants, praise the Lord (Ps. 134.1), and as the apostle himself says: But as servants of Christ, doing the will of God from the soul with zeal (Eph. 6.6-7)? But slavery is also free, if it is voluntary, the apostle speaks about it: He who is called free is the servant of Christ (1 Cor. 7:22). This is slavery from the heart, not by force. 636 So, although we are slaves of our Creator, we have freedom, which we receive by the grace of Christ, 637 and are born of the promise by faith. 638 Therefore, as those born of a free woman, 639 let us offer the sacrifice of freedom, having a mark on our foreheads, 640 as becomes free, so that we are not embarrassed, but proud that we are sealed with the Spirit (Eph. 1:13), not with the flesh. We, to whom it is directly said: Stand therefore [in freedom] and do not be subjected again to the yoke of slavery (Gal. 5:1). He did not say, “Do not be slaves,” but do not be subjected to the yoke of slavery again, for the yoke of slavery is heavier than slavery. 4. Isaac also says to his son Esau, when he asks for a blessing: Behold, from the fatness of the earth shall your dwelling be, and from the dew of heaven from above; and you will live by your sword and serve your brother. It will happen when you resist and cast off his yoke from your neck (Gen. 27:39, 40). How is it that he will serve when he has cast off his brother's yoke from his neck, if he does not understand what the difference is in slavery? Reading itself shows us what the difference is. Good is Isaac, and good for us, who after him are born to freedom. And the father was good towards each of his sons, and since he loved both, he rewarded one with love and the other with blessing. For he told his eldest son to bring him food and receive a blessing, and while he hesitated and looked for rough and simple food, the younger brother brought him homemade food from the sheep flock. 641 5. Good food for everyone is Christ, good food is faith, sweet food is mercy, pleasant food is grace. The church people feast on these dishes. Good food is the Spirit of God, good food is remission of sins. But the food is too hard - the severity of the law and the fear of punishment, the food is rough - observing the letter of the law at the expense of merciful indulgence. 642 That people are under an oath, 643 we are under a blessing. 644 Fast-acting, living food - faith: For the word is close to you, in your mouth and in your heart (Rom. 10:7). The food of the law is much slower, because while they were waiting for the law, the people wandered. 645 6. Therefore, the father gave the blessing to his zealous and faithful son, but, being a good father, he retained the blessing for the eldest son, making him the slave of his own brother, not because he wanted to betray his own blood to shameful slavery, but because the one who cannot manage and dominate himself must serve and obey a more reasonable one, so that he would guide him with advice, and this one, out of his own stupidity, would not rush into the abyss and would not slide into it by negligence. 646 Such slavery can be considered a blessing, and in fact it is listed among the blessings, along with the fatness of the earth and the dew of heaven from above (Gen. 27.30). But since the father said: You will live by your sword, so that excess courage or power does not harm him, he added: You will serve your brother (Gen. 27.30), so that you will see both the fat fruits of the flesh and the dew of divine grace and follow the one who nourishes you. 7. But this will happen when you cast off his yoke from your neck (Gen. 27:30), in order to receive a reward for voluntary slavery, and not suffer offense under coercion. For slavery through compulsion is not honorable, but slavery out of pious love is honorable. Therefore the apostle says: If I do this voluntarily, I will have a reward; and if it is involuntary, then I perform only the ministry entrusted to me (1 Cor. 9.17). Of course, the reward for mercy is better than for the duty of service. So, let us not limit ourselves to the yoke of slavery, but let us serve with the love of the spirit, for the apostle said: By love serve one another (Gal. 5:13). Fear is inherent in the law. 647 The Gospel is love, 648 and of course, the beginning of wisdom is the fear of the Lord (Ps. 110.10; Sirach. 1.16), but the fulfillment of the law is love. 649 However, the law itself says: every commandment is contained in this verb, 650 and is fulfilled in one word: love your neighbor (Gal. 5:13). 8. This is what we affirm: that although slavery is from the law, yet freedom is from the law; for love is characteristic of freedom, fear is characteristic of slavery. Consequently, love is characteristic of the law, and slavery is characteristic of love, but the law is the harbinger of love, and evangelical love is the lawgiver of godly slavery. 9. So, the law is not superfluous, it is like a teacher (Gal. 3.24) guiding the weak. I do not mean physical, but moral weakness, for those who cannot utter a word about God and do not see His works are dumb babies. For if the age of old age is an immaculate life (Wis. 4.9), then adolescence is a vicious life. So, the law was a teacher until the coming of faith (Gal. 3:23). And as if we were weak, it is said, we were imprisoned under the guard of the law, until the time when it was necessary to open ourselves to faith (Gal. 3.23), after the coming of faith (Gal. 3.25) - he does not say “after the coming of the Gospel,” but precisely “faith,” for faith is only that which is in the Gospel, for let the truth of God be revealed in it, which is from faith to faith (Rom. 1.17), however faith of the law is such if it is accompanied by the fullness of faith; Therefore, it is not in vain that this faith is called the only one, because that faith without this is not faith, but by this it is strengthened - and behold, after the coming of this faith came fullness (Gal. 4. 4), adoption has come, 651 infirmity has disappeared, dumb infancy has departed, we have grown into a perfect man (Eph 4.12), have put on Christ (Gal. 3.27). So, how can one in whom Christ, God’s power, abides (1 Cor. 1:24) be weak and a child? Consequently, we have arrived at perfection and have accepted the commandments of perfection. 10. You heard what was read today: I cannot create anything of Myself. As I hear, so I judge (John 5:30). You heard what was read: I do not accuse you, I do not judge (John 8.15), I do not accuse. Moses accuses you, in whom you trust (John 5:45). You have heard what they read: if I testify about Myself, then My testimony is not true (John 5:31). I learned what the Judge is like, what kind of witness I should be. After all, it is not as if He is weak that He says: I can do nothing of Myself (John 5:30), but the one who understands this is weak. For the Son does not do anything without the Father, because They have a common action and the same power, but in this place He appears as a Judge, so that we, people, know that when administering judgment, we must not be guided by our own will or power, but pass a sentence according to justice. 11. Imagine a criminal, caught and convicted of a crime, not trying to build some kind of defense, but begging and kneeling at the judge’s knees. The judge answers him: And I can do nothing on my own (John 5:30), in justice there is justice, in justice there is no power. I do not judge (John 8:15), but your works judge you, they themselves accuse you and they themselves condemn you. 652 You are condemned by laws that I, the judge, do not change, but protect. I don’t bring anything from myself, but you yourself are the culprit of your pretense. As I hear, so I judge (John 5.30), not as I want, and therefore My judgment is true (John 8.16), for I obey not my will, but justice. 12. So, let's consider what good faith is in making a judicial decision. The Lord of heaven and earth, the Judge of all, says: I can do nothing of Myself; As I hear, so I judge (John 5:30), and a man says to his Lord: Do you not know that I have the power to crucify You and the power to release You (John 19:10)? Why can't the Lord? Because he says: My judgment is righteous, for I do not seek My will, but the will of the Father who sent Me (John 5.30), that is, not the will of the Man Whom you see, not the judgment of the Man Whom you consider only a man, not the will of the flesh (John 1.13), for the spirit is willing, but the flesh is weak (Matthew 26.41), but the divine will that created law and guides judgment. In the same way, a true witness is one who testifies not about himself, but about another, for it is written: Let another praise you, and not your own mouth (Proverbs 27:2). 13. But the mysterious saying addressed to the Jews is beautiful: I do not judge you (John 8.15), that is, I, the Redemption (1 Cor. 1.30) of all, I, the Forgiveness of sins (Col. 1.14), do not judge you, for you did not accept Me; I do not judge, willingly forgiving. I do not judge, redeeming sinners with My blood. I do not judge, I blot out your transgressions for my own sake, and I will not remember your sins (Is. 43:25). I do not judge, I prefer life rather than death of the sinner. 653 I do not judge, for I do not condemn, but I justify those who confess. Moses accuses you, he denounces you, in whom you trust (John 5:45), he accuses you, for he does not have the power to judge, given to his Creator. Consequently, the one in whom you trusted accuses you, the same one in whom you did not want to trust frees you. 14. Great is the prudence of the Jews! It is not in vain that they are accused of their crimes, for they themselves chose an accuser and rejected the good Judge. And therefore forgiveness is not applicable to them, punishment is applicable. 654 15. So that’s right, son, you began with the law, you are established in the Gospel, from faith to faith (Rom. 1:17), as it is written: the righteous lives by faith (Rom. 1:17). Forgive and love us, for we love you. 21 (Maur. 34). Ambrose Oronziano 1. You asked me whether the soul is a heavenly entity. After all, you do not think that the soul is blood, fire or the harmony of 655 plexuses, as a crowd of philosophers interpret, 656 and the soul itself does not seem to you what the glorious patrician school of Plato considers it to be: not that which “moves itself and is not moved by another,” 657 - and, of course, you do not recognize what Aristotle introduced with a subtle mind: that is, entelechy, 658 from which you could compose and how to fashion the concept of the essence of the soul. 2. About this I advise you to read the book of Ezra, 659 who despised all this philosophical nonsense, and with the innermost understanding received from Revelation, pointed out that souls have a higher essence. 3. Also, the apostle, although he did not express this explicitly, but, like a good teacher and spiritual farmer awakening the talents of his disciples with the seeds of the secret teaching, gave us the opportunity to understand that our souls have a better being and a most excellent nature. After all, saying that the creation was subjected to vanity not voluntarily, but according to the will of the one who conquered it, in the hope that the creation itself will be freed from the slavery of corruption into the freedom of the glory of the children of God (Rom. 8.21), he shows that the grace of souls is by no means small, by the power and virtue of which the human race rises to adoption (Rom. 8.23), having in itself that which it is endowed with in order to be in the image and according to in the likeness of God (Gen. 1:27). 660 For souls are not comprehended by any touch, and are not visible by bodily sight, and therefore bear the likeness of an invisible and incorporeal nature and by their essence go beyond the limits of bodily and sensory qualities. After all, what is visible is temporary, and what is temporary signifies, and cleaves to the temporary, and what is invisible 661 gravitates towards the eternal and highest Good, 662 and lives, and exists, and moves by Him, 663 and if it thinks about the good, it does not allow itself to move away and separate from It. 4. Therefore, each soul, seeing that it is imprisoned in this bodily hut, but has not lost its qualities from contact with this earthly abode, groans, burdened by the connection with this body, for the corruptible body burdens the soul, and this earthly shrine suppresses the over-concerned mind (Wis. 9.15), 664 inclines towards the earthly abode and, at the same time, comprehending that it is moving by faith, and not by sight (2 Cor. 5.7), desires to leave the body and dwell with the Lord (2 Cor. 5.8). 5. Therefore we notice how the creation was subjected to vanity, not voluntarily (Rom. 8:20), but by divine discretion, by which it was established that souls must be united with bodies, in the hope of 665 those who, hoping for good, presented themselves as worthy of heavenly reward. For we must all appear before the judgment seat of Christ, so that each one may receive his proper body (2 Cor. 5:10). Therefore, let the soul of every person foresee the reward due to it for the life it has lived. And it is beautifully said according to the body, that is, the body is given into her power, so that, if she ruled it well, she would receive a reward according to what she obeyed in hope; if badly, then punishment, since she did not trust in God and did not strive for that adoption (Rom. 8:23) and for the freedom of true glory (Rom. 8:21). 6. So, the apostle showed that the entire human race is a creature subject to vanity (Rom. 8:20). What is a person if not his soul? About her and everything that is associated with her, the apostle says: We, being in this body, groan under the burden (2 Cor. 5:4). But David also says: Man is like vanity (Ps. 143.4) and every living person is all vanity (Ps. 38.6). So, human life in this age is vanity, and the soul is subject to this vanity. So, the saint, doing everything that concerns the body, does not do it voluntarily, but according to the will of the one who conquered it, in hope (Rom. 8.20), he does it in obedience to Him. From this example of the soul let us move on to other creations 7. Take, for example, the sun, the moon and the stars, the lights of the sky, which, although they shine with a clear light, are nevertheless creations, and for the sake of daily service they rise and set, obeying the will of the eternal Creator, serving our needs with the brilliance with which they are clothed, shining day and night. How many times is this sun covered by clouds, how many times, as they say, by the shadow of the earth, when its surface casts its ray, and eclipses occur, and, as Scripture says, the moon knows its setting (Ps. 103.19), knows when to shine in its full circle, and when to be defective. 666 And the stars, covered with clouds, disappear, although they also carry out this service to the world, of course not voluntarily, but in hope (Rom. 8.20), for they also hope for gratitude for this work from the One who subjugated them, and therefore they endure everything for His sake, that is, according to His will. 8. It is not surprising that they patiently endure everything, knowing that their Lord and the Creator of everything in heaven and on earth (Col. 1.16) accepted the fragility of our body, our slave state. So how can they not patiently endure their slavery to corruption (Rom. 8:21), if the Lord of all, for the sake of the whole world, humbled Himself even to death, taking on the form of a servant, 667 the sin of the world (2 Cor. 5:21), becoming a curse for us (Gal. 3:13)? Therefore, the heavenly creatures, imitating His goodness, although they sigh that they are subject to the vanity of this world, are consoled by the fact that they will be freed from the slavery of corruption into the freedom of glory (Rom. 8.21), when the adoption of the sons of God takes place, that is, the redemption of all, 668 until the full number of the Gentiles enters, and then all Israel will be saved (Rom. 11.25-26). For what kind of people will He not forgive, if He forgave even His persecutor, who said: Crucify, crucify (John 19:6) and His blood be on us and on our sons (Matthew 27:25)? But since even the heavenly creation was subjected to vanity, although in hope (Rom. 8. 20), He, the Piety of truth and the Redemption of the universe, will endure and consider worthy of mercy even their treachery and drunkenness, having fallen from the vanity of this world. 9. So, in conclusion, let us say that the sun, so great and so beautiful, and the moon, which is not darkened by the twilight of night, and the stars, the decorations of the sky, now bear this slavery to corruption (Rom. 8:21), for every body is subject to corruption, so that the heavens will perish, 669 and heaven and earth will pass away (Matthew 24:35). Then the sun, the moon, and other stellar lights will rest in the glory of the sons of God, 670 when God will be all in all (1 Cor. 15:28). 10. Do we really believe that the angels themselves, who carry out various ministries in the works of this world, as we read in the Revelation of John, are not crushed when they act as executors of punishments and executions? They, having a blessed life, would, of course, prefer to spend it in the highest state of their serenity, rather than participate in the retributive punishments of our sinners. After all, those who rejoice at the redemption of one sinner, of course, lament the suffering of such sinners. 671 11. Consequently, if the heavenly creatures and powers endure slavery to corruption (Rom. 8:21), but in hope, in order to subsequently rejoice for us and with us, then we, in the sufferings of this age, will be consoled by the hope and expectation of future glory. 672 Farewell, son, and love us, for we love you. 22 (Maur. 35). Ambrose Oronziano 1. In the previous letter the answer to your question was given, this is part of my answer, which does not cancel, but supplements the previous letter. For, when I remembered his conclusion, I confess that my attention was attracted by the word “whole” added by the apostle: for we know that the whole creation groans together (Rom. 8.22), while a little higher he said without adding: the creation was subjected to vanity (Rom. 8.20), so he did not say “the whole creation was subjected,” but “the creation was subjected.” And he also says: that the creation itself will be freed from slavery to corruption (Rom. 8:20). And the third time he added that the whole creation groans (Rom. 8:23). 2. What do you think this addition means, if not that not all creation was subjected to vanity and that not all of it was subjected to vanity, not all of it will be freed from slavery to corruption (Rom. 8:20-21)? For why should one be freed from slavery to something that was not involved and was not subject to darkness and corruption? However, the whole creation groans - not about its own, but about our suffering - and, perhaps, in torment gives birth (Rom. 8:22) to the spirit of salvation, the spirit of sweetness, awaiting adoption in order to acquire common joy and rejoicing for the redemption of the human race. Either because of love the whole creation groans over our suffering, or because it is part of the body, the head of which is Christ. 673 But is this so, as we said, or the apostle simply said that the whole creation, having submitted, groans and suffers - understand as you wish. 674 3. Now let us think about what he added: And not only she, but we ourselves, having the firstfruits of the Spirit, and we groan within ourselves, waiting for adoption, the redemption of our body (Rom. 8:23). What adoption is is shown on the previous page and therefore, in order to understand its meaning, we must return to the previous page. 4. He who puts to death the deeds of the flesh with the Spirit will live. 675 It is not surprising that he will live, since the one who has the Spirit of God will become a son of God, 676 and to such an extent a son of God that he will not receive the spirit of slavery, but the Spirit of adoption (Rom. 8:15), so that the Holy Spirit will testify to our spirit that we are children of God (Rom. 8:16). And this is the testimony of the Holy Spirit that He Himself cries in our hearts: Abba, Father! (Gal. 4.6), as written in the Epistle to the Galatians. But great is also the testimony that we are sons of God, for we are heirs of God and joint heirs with Christ (Rom. 8:16-7). His joint heir is the one who is glorified with Him, and the one who, suffering for Him, suffers with Him, is glorified with Him. 677 5. And in order to encourage us to suffer, he adds that everything that we endure is small and unworthy, 678 for our labors are rewarded with such mercy of future blessings as will be revealed in us (Rom. 8:18), when, transformed in the image of God, we are worthy to see face to face (1 Cor. 13:12) His glory. 6. And in order to extol the greatness of the future revelation, he added that the creation also awaits this revelation of the sons of God (Rom. 8.19), that creation which has now submitted itself to vanity not voluntarily, but in hope (Rom. 8.21), since it hopes to receive gratitude from Christ for its service, or since it will be from slavery to corruption into the freedom of the glory of the children of God (Rom. 8.21), so that there will be one freedom for the creation and the sons of God, when their glory is revealed. However, now, while the revelation is delayed, the whole creation groans (Rom. 8:21), awaiting the glory of our adoption and redemption, in pain giving birth to the spirit of salvation and desiring to be freed from the slavery of vanity. 7. The apostle also added here the groaning of the saints who have the firstfruits of the Spirit (Rom. 8:23), for they also groan. For, although they are confident in their own merits, they nevertheless have compassion, because for now the redemption of the entire body of the Church remains. 679 After all, if the bodily members suffer, how can other members, even higher ones, not sympathize with the torment of the members of a single body? 8. Therefore, I think, the apostle said that then the Son Himself will submit to Him who subjected everything to Him (1 Cor. 15:28). For those who still suffer have not yet submitted, those in whom, perhaps, Christ still thirsts, still hungers, in whom He is still naked, 680 because they do not fulfill the words of God, do not put on Christ, 681 Who is the garment of the faithful, the covering of the faithful. But even those in whom He is sick are still deprived of healing, and therefore have not yet submitted, because this submission is characteristic of virtue, not weakness; Only in those who are strong and do the commandments of God does the Son of God dwell! 683 Now He suffers more in those who do not come to the aid of those who suffer, than in those who ask for help for themselves. This is the pious and true interpretation of the submission of the Lord Jesus, who submits himself in order that God may be all in all (1 Cor. 15:28). 684 9. We have briefly examined the meaning of the apostolic words, but now let us consider who has the firstfruits of the Spirit (Rom. 8:23), and for this purpose we ask the law: what is called the word “firstfruits” or “firstfruits”. Do not take away the firstfruits of your threshing floor and your winepress (Exodus 28:29) from Me, and below: bring the firstfruits of your firstfruits to the house of the Lord your God (Exodus 34:26). The first fruits are one thing, the tenth fruits are another; the first fruits carry within themselves great grace, the most reverent sanctification. Therefore, Abel was pleased, 685 who did not hesitate with his gift, which he brought from the firstborn of the flock (Gen. 4.4). And let some see the difference between the first fruits and the firstborn, that is, those that are born first, so that after the harvest the firstfruits are brought from each threshing floor, however, during the harvest, what is cut first is offered to the Lord, but more on that in another place. And although it seems that the offering of the first fruits sanctifies the entire harvest of the field, the first fruits themselves are more holy. 10. In the same way, the holy firstfruits of the Lord, first of all the apostles. For God first appointed apostles in the Church, 686 who prophesied and preached the Lord Jesus more than anyone else, for they were the first to receive Him. He was received by the prophet Simeon 687, the prophet Zechariah, 688 John his son, 689 Nathanael, in whom there was no guile (John 1.47) and who therefore rested under the fig tree, Joseph, who was called the truthful, who performed His burial. 690 These are the first fruits of our faith. But other seeds also have the same nature as the first, although some have less grace. 691 For God is able from these stones to raise up children for Abraham (Matthew 3:10). 11. Here is an example for you of the Lord Jesus Himself: in the resurrection of the dead He is called the firstborn from the dead (Col. 1.18), and the Apostle himself called him the firstborn, saying: in Christ all will live, each in his own order: the firstborn Christ, then those of Christ, at His coming (1Cor. 15.22-23) they believed. And His Body is as real as ours, but He is called both the firstborn from the dead, for he was the first to rise, and the firstfruits, for this is the fruit, the holiest of all, who also sanctified the fruits of his participation. He is also the firstfruits (Col. 1.18) of those who are in the image, as the image of the invisible God (Col. 1.15), in whom according to the Divinity there is nothing corporeal, nothing temporary, for this is the radiance of the glory of the Father and the image of His hypostasis (Heb. 1.3). We dragged out this conversation in letters, wanting to clarify what “firsts” are. 12. So, our firstfruits are the apostles, chosen from all the fruits of that time, to whom it was said: And greater than these shall you do (John 14:12), for the grace of God was poured out on them. They, I say, groaned, waiting for the redemption of the whole body (Rom. 8:23), and are still groaning, for there is still much suffering among those who are overwhelmed - in the same way when someone gets out to the shore, and half of his body is still beating in the waves, he groans and suffers (Rom. 8:22) until the whole gets out. Of course, the one who groans is the one who told us before: Who is faint, with whom would I not faint? (2 Cor. 11:29). 13. So let it not confuse us that it is written like this: We ourselves, having the firstfruits of the Spirit, and we groan within ourselves, waiting for adoption as sons, the redemption of our body (Rom. 8:23). For the meaning is clear, because those who have the firstfruits of the spirit groan, waiting for adoption, and this adoption is the redemption of the whole body, when face to face (1 Cor. 13:12), like the Son of God, through adoption he will see this divine and eternal good. For there is adoption 692 in the Church of the Lord, when the Spirit cries: Abba, Father (Gal. 4.6), as you read in the Epistle to the Galatians. But it will be perfect when all those who are worthy to see the face of God are resurrected in incorruption, honor, glory, 693 for then the human condition will consider itself truly redeemed. Why does the apostle boast, saying that we are saved in hope (Rom. 8:24), for hope saves, just like faith, about which it is said: Your faith will save you (Luke 18:42). 694 14. So, the creation, which did not submit voluntarily, but in hope, to vanity (Rom. 8.20), is saved by hope, just as Paul, who knew that his gain was to die to be with Christ (Phil. 1.20, 23), having been cut off from the body, but remained in the flesh for the sake of (Phil. 1.24) those whom he gained for Christ. 695 What is hope if not anticipation of the future? This is why he says: hope when it sees, is not hope (Rom. 8:24). For it is not what is visible, but what is invisible that is eternal (2 Cor 4:18). For if anyone sees, then what can he hope for (Rom. 8:24)? We see that we have what we see, so how can we hope for what we have? Therefore, of what is hoped for, nothing is visible. For eye has not seen, ear has not heard, and what God has prepared for those who love Him has not entered into the heart of man (1 Cor. 2:9). 696 15. Thus, if you cannot hope for what you see, those who read misunderstand: for if anyone sees something, he hopes for it - and not so: for whoever sees, what should he hope for or what should he expect? Truly we hope for what we do not see, and therefore, although we see that we do not have it, we wait with patience (Rom. 8:25). For while I waited, I waited for the Lord, and He looked upon me (Ps. 39.2). And therefore, therefore, we wait patiently, because the Lord is good to those who endure Him (Lamentations 3.25). And it seems that this is consistent with these words: we wait in patience for that which we hope for, but do not see, 697 for great is the work of the one who hopes and expects something invisible, and therefore, with his mind fixed on everything that exists, he endures. 16. However, the words: But hope when it sees, is not hope (Rom. 8:24) - are very appropriate in relation to the power of this world, to honors and riches. You see how someone boasts of fasces 698 and chariots - but there is no hope for chariots that are visible! And there is no hope in the very element of heaven, but only in the Lord of heaven, neither the Chaldean 699 hopes for the stars that he observes, nor the rich man for his property, nor the miser for interest. But only the one who places it in the Invisible, that is, in the Lord Jesus, who stands in the midst of us, but is invisible, has hope. After all, the eye has not seen, the ear has not heard, and what God has prepared for those who love Him has not entered into the heart of man (1 Cor. 2:9). 23 (Maur. 36). Ambrose Oronziano 1. Our letters are intertwined as if we were having a conversation in reality and - I, from your questions, and you, from my explanations - draw topics for the next letters. 2. You wrote that puzzled you: what spirit is it said about that he intercedes for us with groanings that cannot be uttered (Rom. 8:26)? Let's repeat what was said earlier, so that what we are looking for becomes clear from the reading itself. Also, the Spirit strengthens the weakness (Rom. 8:26) of our speech: don’t you see that this is the Holy Spirit, our Comforter, 700 like the One to whom the words are addressed: You are my helper; do not reject me and do not forsake me, O God, my Savior (Ps. 26.9)! 3. For what other spirit is there that could teach Paul what he should pray for? The Spirit of Christ teaches, 701 just as Christ taught His disciples to pray. 702 But who would teach after Christ, if not His Spirit, whom He Himself sent to teach us and direct our prayers? For we pray with the spirit, we also pray with the mind, so that the mind can pray well, the spirit precedes it and leads it to the right path (Ps. 142.10), so that the flesh, neither less nor greater than the strength, does not hinder this. 703 For the manifestation of the Spirit is given to everyone for their benefit (1 Cor. 12:7). As it is written: ask for great things, and little things will be added to you; ask for heavenly things, and earthly things will be added to you. 704 4. Therefore, He wants us to ask for more, so that we do not slack in earthly things. But He also knows what He gives, giving each one specially as He pleases (1 Cor. 12:11). For he says, knowing the measure, which we do not know: but now you cannot contain it (John 16:12). 705 I ask for martyrdom for myself; the spirit is alert (Matthew 26:41), but seeing the weakness of my flesh, so that, desiring more, I would not lose the less, He says: You cannot contain it. There were so many occasions for this, and, having almost achieved the goal, I was recalled! For the good Physician knew what food was suitable for weakness and at what time, so that the sick person would recover. After all, the right selection of food restores health; if someone eats something at the wrong time or inappropriately, then he is in danger. 706 5. So, since we do not know what to pray for as we should, the Holy Spirit (Rom. 8:26) intercedes for us; for this is the Spirit of our Advocate Jesus (1 John 2.1) - and intercedes with groanings that cannot be expressed (Rom. 8.26). For Christ suffers for us (Isa. 53.4), and God the Father says: My insides hurt (Jer. 4.19), and often we read that He was indignant or suffered. He groans in order to take away our sins, in order to teach us to repent. For there is pious groaning and full of power, about which the prophet speaks: and my groaning was not hidden from You (Ps. 37.10). After all, David did not hide, like Adam, but said: Behold, I am a shepherd, and how has this flock sinned? I have sinned, turn Your wrath on me (2 Samuel 24:17)! 6. So, from this groaning 707 - the Spirit of God and the spirit of the prophets; This groaning is good, inexpressible, for it is heavenly. For what Paul heard in heaven was indescribable, 708 so that people should not talk about it. But what is hidden from people is known to God, for He who searches the heart knows everything (Rom. 8:27). But He experiences what the Spirit has purified. Therefore, God knew what the Spirit prayed for and what the Spirit’s thought was (Rom. 8.27), for He intercedes for the saints (Rom. 8.27), so you read, because Christ also intercedes for us (Rom. 8.34). And for whom Christ suffered (1 Peter 2:21) and whom He cleansed with His blood, 709 for those the Spirit also intercedes. Forgive and love us like a son, for we love you. 24 (Maur. 82). Ambrose Marcellus 710 1. A case came to me regarding your trial, which you did not initiate, but you accepted, for it was both a duty of kindred love and an expression of commendable mercy to the poor. However, I was forced to delve into it out of the duty of a holy injunction, 711 with which the authority of the most blessed Apostle invested me, and also out of respect for your learning and the rules of your life. For before I had time to become interested in the fact that your long-standing litigation would never end, I was entrusted with the responsibility of sorting out this matter. 2. I confess that I did not dare refuse when lawyers competed on each side, 712 saying that during my trial it would become clear on whose side the law and justice were. What more? When the deadline had already expired and only a few hours remained during which the prefect 713 had to hear other cases, the lawyers demanded to ask for a few more days so that I could act as a guarantor. 714 Christian men vehemently resisted having the prefect examine the bishop's case. Meanwhile, they said that the documents were drawn up incorrectly, and at the same time everyone defended their point of view, and also that it was better to sort out this matter with the bishop as a judge rather than with the prefect. 3. Confused by this and at the same time remembering the apostolic injunction, which reads: Do you not judge those who are internal (1 Cor. 5:12)? And again: And you, when you have everyday disputes, appoint as your judges those who mean nothing in the church. To your shame I say: is there really not a single reasonable person among you who could judge between his brothers? But brother and brother are suing, and, moreover, before infidels (1 Cor. 6.4-6), I agreed to take the case for consideration on the condition that I would insist on reconciliation. For I saw that if I take your side, he may not calm down, but if the verdict is pronounced in his favor, the defense, yours and the holy sister’s, will yield. Thus, the conditions for sentencing were unequal. They might also suspect that I was under pressure from your episcopal rank. After all, does it happen that a loser recognizes someone as more right than himself? It is also true that both sides in this long-standing dispute would have suffered intolerable losses if, at the end of it, they were deprived of their winnings or even a generous petition. 4. So, since I saw that the outcome was doubtful, the legality was debatable, that on both sides there were numerous lawsuits, hateful petitions, abuse of rescripts - and also drew attention to the aggravating circumstance that in case of victory he would seek double reward 715 and damages, while it would not behoove your rank to demand payment of expenses or appear as a defendant for the winnings received, 716 - I chose to conclude litigation through reconciliation, rather than developing and aggravating it. For other claims could arise, and, what is worse, even if the claims were satisfied, hatred would still remain, which in itself is a loss to good morals. 5. Finding myself in the midst of such a seething of passions, when I felt triple pressure on myself: because the person of the bishop, the sex of a woman, the venerability of a widow were involved in the case, and because the interests of my friend were at stake, I decided that I would strive to ensure that no one lost, but everyone won. And I was not mistaken in my decision, for you all won - by brotherly love, won by nature, won by Scripture, which says: why would it be better for you not to endure offense (1 Cor. 6:7)? 6. But do you think that you are burdened with a loss in business, a monetary loss? In any case, for bishops, losses are better than gain in this century. For it is more blessed to give than to receive (Acts 20:35). But perhaps you will say: I should not have endured slander, I should not have endured injustice, I should not have suffered losses. So what? Do you want to cause all this? But even if you didn’t cause it, he would say that he suffered. So look at what the apostle says: why would it be better for you not to endure offense (1 Cor. 6:7)? - so that it is obvious that whoever does not tolerate offense inflicts it, for the one who is stronger must endure. 7. However, why am I talking to you as if it concerns only me and not you? You acted as an arbitrator in the dispute, insisting that your sister should own part of the estate until the end of her life, and after death, all her property would go to her brother and no one could prosecute him on your behalf or on behalf of the Church, but if he wanted, he could own everything without giving anything to the Church. When I proclaimed this and extolled your incomparable generosity, your brother replied that he would accept the offer if it relieved him of fears of a possible encroachment on his property. After all, how, according to him, can a woman, and especially a widow, manage a taxable estate? 717 What good will it do him if you give up the right of possession, while he will suffer greater loss from the land not being cultivated? 8. This worried the lawyers on both sides. So, by general agreement, it was decided that Letus, the consular, 718 would receive the land and would annually allocate to his sister a certain amount of grain, wine and oil. Thus, your holy sister has lost not a right, but an extra care, not a harvest, but the labor of cultivation, not an income, but a certain uncertainty, what is popularly called “maybe.” And even if the harvest is destroyed by winds and storms, your sister will still remain with her. If everything that grows dies from drought, your sister will still have a profit. Let himself chose such conditions for himself; if any extraordinary circumstances arise, weather or otherwise, your sister will be safe thanks to you and at the expense of Leth, but let Leth be comforted by the right of ownership of the land. 9. So, you all benefited: Years, because he acquired ownership of land that he did not have; sister, since she will receive an annual income without litigation and disputes. However, no one’s victory was more complete, more glorious than yours, for you confirmed your good attitude towards your sister and at the same time made her an equal partner in your brother’s affairs, because you acquired property for both your brother and the right to use for your sister. Nothing is taken away from the Church that serves family friendship. For love is not a loss, but a gain of Christ; love is the fruit of the Spirit (Gal. 5:22). So, the proceedings were carried out in an apostolic manner. Previously, we grieved that you were burdened with litigation, but the dispute was resolved, and in such a way that you clothed yourself in the image of the apostolic life and commandments. This did not agree with the bishopric, but this outcome is fully consistent with the apostolic canons. 10. Do not be afraid that the Church will turn out to be uninvolved and alien to your generosity. She has your fruits, and more than rich: she has the fruits of your learning, the profit of your life, the fertile land that you watered with your exploits. Here is her income; She who possesses the eternal does not seek the temporary. And you added to her not only apostolic, but also evangelical fruits; for the Lord said: Make friends for yourself with unrighteous wealth (Luke 16:9). You, too, have made friends, and, surprisingly, from those who disagree. You have acquired for your brother and sister a return to the right of brotherhood, with this love, with this grace you have acquired for them the peace that they will be accepted into eternal settlements. 719 11. Thus, under the leadership of Christ and through the mediation of two bishops: you, who first made the proposal, and me, who made the final decision, a peace has been concluded that will not stumble, for so many voices have been raised in support of the faith that perfidy cannot but be punished. 12. Years, who was previously jealous that others were working for his sister, will plow for her himself. Let, who was previously annoyed that the harvest was being given away to others, will collect it himself for his sister. He will put the harvest in his sister's barn, and do it joyfully, in direct accordance with his name. 720 13. Meanwhile, you, having become like the apostle of Christ, having received prophetic power, will say to the Lord: You control my insides (Ps. 139.13). Such possession rather befits Christ: to possess the virtues of His servant, to receive the fruits that come from purity and abstinence, and, more importantly, love and tranquility. 25 (Maur. 53). Ambrose to Emperor Theodosius 721 1. Your grace's letter broke my silence. For I convinced myself that in such sad circumstances there was nothing better than, if possible, to remain in solitude. However, since I could neither go into seclusion nor leave the priesthood, I took refuge in inner silence. 2. I confess that I am overcome with bitter grief, not only because Augustus Valentinian died prematurely, 722 but also because, brought up in the faith and instructed by you, 723 he felt such reverence for our God and had such love for me that the one whom he had previously persecuted, he now loved, the one whom he previously considered and shunned as his enemy, now he revered as a parent. I did not mention this as a reminder of a previous insult, but as evidence of his conversion. For that was someone else’s, this is his own, and this last thing, put into him by you, became so strong in him that it prevailed over his mother’s admonitions. 724 He preferred to be nursed by me, he was drawn to me as to a caring father, and when a messenger was sent to him with the news of my arrival, he waited impatiently. And even in the very days of nationwide sorrow, he considered it necessary to announce that he intended to receive the sacrament of baptism from me, although there were enough pious archpastors of the Lord 725 within the Gallic borders. And so, although unreasonably, but touchingly, he testified his love for me. 3. So shouldn’t I mourn him with all my heart and keep the memory of him in the recesses of my soul? Should we consider him dead? Of course, for me he is dead. But how grateful I was to the Lord for the fact that he sought me so much, that he grew so spiritually, as if he had acquired the morals of a man much older in years. 726 And how grateful I was to your mercy that you not only restored him to the kingdom, 727 but, more importantly, also instructed him with your teaching of faith and piety! So shouldn’t I grieve for him that he, young for years, before acquiring the grace of the sacraments, which he desired, suddenly died? Your goodness to share my sorrow has become a consolation for my spirit. You, O Emperor, I consider you the judge of my feelings and the interpreter of my thoughts. 4. But we will still have enough time to cry. Now it is worth taking care of his burial here, for your Majesty has ordered this to be done. I am keeping silent now about the fact that I knew that he died without receiving holy baptism. Here we have a porphyry 728 sarcophagus of the most excellent beauty, 729 which, like no other, is suitable for this occasion; after all, Diocletian’s co-ruler Maximian was buried in the same way. 730 There are also the most precious porphyry slabs with which to cover the place where the royal remains are buried. 5. All this had already been prepared, but we were awaiting the order of your grace, the receipt of which encouraged your holy daughters, the sisters of your son 731 Valentinian, who were already bitterly lamenting, but began to be especially alarmed because they had not had an answer from you for a long time. Therefore, receiving it became a true consolation for them, but still, until the remains are buried, they are inconsolable; after all, it seems to them that they are burying their brother every day. And truly, not a day passes without crying and severe grief, but no matter how many times they come there, they return barely alive. Therefore, it will be better for them and for the beloved remains if we hasten with the burial, so that the summer heat does not completely destroy them; after all, we barely survived the previous month. 6. I fulfill your command and entrust it to the Lord. May the Lord love you, for you also love the servants of the Lord. 26 (Maur. 54). Ambrose Eusebius 732 1. An employee of the 733 prefecture, who was in trouble due to port 734 matters, is already in the port and on the ship. However, he came at a very opportune time: as soon as I received your letters, I immediately met the prefect. I asked for him, and he immediately forgave him and ordered the letter to be recalled, which he had already dictated about the confiscation of his property. But if he had been delayed, no one would have proved more clearly that the task of restoring the port is difficult than the one who was shipwrecked there, and if you had not been his helmsman, he would have come out of there only naked. 2. Little Favstin is tormented by a cough. He went to the holy sister for treatment, 735 and went willingly, because he knew that his stomach would be better taken care of there. After all, he considers me a healer and is waiting for me to return for dinner. So here he is treated twice a day and has already begun to recover well, but since they are trying to keep him away from excessive love, he began to suffer more from a stomach cough, and will suffer until he returns to his medications. Orontsian is a presbyter who was baptized and ordained by St. Ambrose did not belong to the Mediolan clergy. St. Ambrose gives a detailed interpretation of the ascension of the soul in the Song of Songs in his treatise On Isaac or the Soul. – Note. ed. The Prophet Micah called the Jewish people to repentance and announced the coming of the Deliverer from Bethlehem. Wed. at the blzh. Jerome of Stridon (in Mich. 2, 5. 2). Wed: Mich. 1. 1 . Moraspha (Moresheth-Geth) - a village in the Judean Valley, Heb. "possession, heritage." Obviously, the soul of the Jewish people, who apostatized from God. – Note. ed. See: Isa. 5. 2, 7. The prophet calls the house of Israel a vineyard. See: Mich. 4.8. St. Ambrose compares the tower in the prophecies of Micah and Isaiah: the tower in the vineyard is a symbol of the exaltation of the Jewish people, it is the “tower of the flock.” The sheep turns out to be the image of a soul faithful to God, cf. below: § 7. – Note. Ed. Below from the letter it is clear that St. Ambrose used Origen's Hexaploa, which is a collection of six texts from the books of the Old Testament, placed in columns for ease of comparison. In Greek, the word ἀρχή is translated as “power, kingdom, beginning.” Wed. above interpretation: § 2. These interpretations are given by blzh. Jerome of Stridon, see above note. to § 2. Obviously, the forest is understood as uncultivated, wild land. See: Rome. 11. 1. The typology of Patriarch Benjamin - Apostle Paul was traditional in patriotic literature (in St. Hippolytus of Rome, Tertullian), in St. Ambrose (see: Ioseph 8.44 – 9.47; patr. 12.57–58). – Note. ed. St. Ambrose speaks allegorically about the birth of the Apostle Paul from Saul, the persecutor of the faithful children of the Mother Church. See blzh. Jerome of Stridon (nom. hebr. 5. 24; 32. 10; 48. 17). See about this: lacob 2. 5. 25. The fifth column of the Hexapla, which is obviously pointed to by St. Ambrose, contained the Greek text of the Septuagint, that is, the translation of seventy interpreters, in contrast to the “other texts”: the translations of Aquila, Symmachus and Theodotion. In the Septuagint text: And there will be peace. To the Synod. trans.: And He will be peace. Wed: Mich. 5. 10. The image of a quadriga (a chariot drawn by four horses, good or bad) is often found in St. Ambrose (see: Isaac 8.65). – Note. ed. Wed: Mich. 7. 1–6, and also: Matt. 10.36. Daughter of the Church of St. Ambrose calls the soul faithful to God. The saint speaks in detail about the movement of the faithful soul in his treatise “On Isaac or the Soul.” See: Matt. 27.33; Mk. 15.22; In. 19. 17. The same idea is repeated in Isaac 8.69, where the word castellum means “village, countryside, field,” indirectly labor on the earth (see: Gen. 3.17). – Note. ed. See: Matt. 14. 13–21; In. 6. 1–13. Wed: 1 Cor. 15.22. Also see: Rome. 5. 12. 21 . See: Gal. 3. 18, 29; Eph. 1. 14, 18. See: Eph. 6. 6 ; 2 Cor. 9. 7. See: Eph. 1. 13. Clarification of St. Ambrose, that the sign is inscribed in fronte, probably indicates the liturgical practice of spiritale signaculum (see: sacr. 3. 2. 8, and also: Banterle. R. 205, not. 2). Wed: epist. 19.1 and 21.8, as well as: interp. lob. 3. 5. 12, exam. 6.3.15. See: Isaac 2. 4. Cf. in Plotinus (cnn. 2.4. 7. 8d). Wed. in Cicero, orat. 1. 42: philosophorum greges; tusc. 1. 55: plebei philosophi. Wed. y Plato, Phaedr. 245ë “Every soul is immortal. After all, what is eternally moving is immortal... Only that which moves itself, since it does not decrease, never ceases to move and serve as the source and beginning of movement for everything else that moves” (translated by A. N. Egunov, quoted from: Plato. Collected works: In 4 vols. T. 2. M., 1993). Wed. also in Cicero (somn. 8.27). Wed. in Aristotle (hist. anim. 2.412a). The Third and Fourth Books of Ezra are not among the canonical books, but many St. the fathers refer to them as canonical. Wed. in Origen (in Rom. 7. 4). Compare: Jacob 1. 6. 2; exam. 6.2.8; in Origen (in Rom. 7. 4). Wed: Ps. 101.27, 2 Peter. 3.10. See Origen (in Rom. 7. 4). Wed: Rome. 12.5; 1 Cor. 12. 12. Wed: Rome. 13. 14 Wed: Matt. 25. 35–36. Compare: in Origen (in Rom., 7.5). Wed: fid. 5. 13. 154–15. 183. Compare: in Origen (in Rom. 7.5). See: In. 1. 12. Wed. in Origen (in Rom. 7.5). Wed: In. 19.38; OK. 23.50. Wed. in Origen (in Rom. 7.5). Fasces are signs of consular dignity. Chaldean - that is, an astrologer. Wed: exam. 4. 4. 14; 4. 4. 18; 4. 8. 33; 5. 9. 24. Wed. in Origen (in Rom. 7.6). Wed. V Clement of Alexandria (strom. 1. 24. 158); in Origen (oral. 2.2; 14.1; 27.1). Wed: Rome. 8.26; Ps. 37.10. According to Faller (see: Faller. R. 170), the addressee of the letter could not have been the Bishop Marcellus who took part in the Council of Aquileia. The letter deals with the legal incident with the right of inheritance of Marcellus’s sister, despite the fact that their common brother Letus claimed the inheritance. The role of St. Ambrose is an example of the practice of the so-called episcopalis audientia, established by the law of Constantine the Great of June 23, 318 or 321. The adjective sacer could refer to everything related to the imperial will. The word togatus in this era refers to a lawyer. This meant the praetorian prefect. Cognitor is the official representative of one of the litigants in legal proceedings. According to the rescript of Valentinian I, 369 (see: Codex Theod. IV. 18. 1). In legal language, possessor is the “defendant”, while petitor is the “plaintiff” (see: Banterle. R. 241). The term possessio in this case coincides with proprietas (see: Biondi B. Storia del diritto romano. Bologna, 1957. P. 384–385). As for the tributaria, we are talking about the system of taxation established by Diocletian, which was divided into iugatio, or land tax (iugum - the amount of land that can be cultivated by one person), and capitatio, the poll tax (see: Paribeni R. Da Diocleziano alla caduta dcll'impero d'Occidente, Bologna, 1941. P. 35) (see: Banterle. P. 243). The title consularis, formerly borne by former consuls, in this era signifies the governor of a province. The letter dates from June 392. Emperor Valentinian II (371–392) was assassinated in Vienna (near modern Lyon, France) on May 15 of the same year, his body was soon transferred to Milan. The exact date of the transfer is unknown, but it is known that it remained unburied for two months (see: ob. V. 49). Valentinian was born on August 2, 371, making him under 21 years of age at the time of his death. About the fact that Emperor Theodosius, with his instructions, turned Valentinian away from Arianism to Orthodoxy, see Bl. Theodoret of Cyrus (hist. eccl. 5. 15. 3). Mother of Valentinian II, Empress Justina, supporter of the Arians and opponent of St. Ambrose. These could be bishops Thebadius of Agensky, Delfinus of Burdigal, Constantius of Arabsion; legate of Gaul at the Council of Aquileia in 381 Proclus of Massilia, second legate at the same council Justus of Lugdun (Gest. conc. Aquil. epist. 1) (see: Banterle. P. 247). Wed. by Theodoret of Cyrrhus (hist. eccl. 5.14; 5.15). An indication of the events of 388, when Theodosius, having defeated the usurper Magnus Maximus, restored the power of Valentinian. Porphyry is a dark red stone, close to granite, highly valued and used to decorate luxurious buildings. The word labrum - bath, pool - indicates shape and size. Maximian Herculius (240–310), co-ruler of Diocletian, father-in-law of Constantine the Great (father of his wife Fausta), who rebelled against him and committed suicide. Valentinian is called the “son” of Theodosius because of the difference in age: Theodosius was born in 347 and was 24 years older than Valentinian. In 387, Theodosius married his sister Galla. Eusebius, apparently, is the same resident of Bononia to whom the treatise “On the Instruction of the Virgin” is addressed. The Maurists call him the father of Favstinus, the addressee of the epist. 8, and the grandfather of “little Favstin”. Eusebius is also addressed epist. 38, which mentions other family members. Apparitor - an employee, assistant to the Roman magistrate, who exercised executive power. Perhaps this refers to Ostia, which, being at the mouth of the Tiber, was a sea harbor for Rome, a port. Perhaps this refers to Ambrose, the dedicated virgin (cf.: inst. u. 1. 1.). You might be interested in: