Заключение

In conclusion, we do not need to be verbose after everything that we have outlined in the introductory part of this book. Therefore, we will limit ourselves to only a few words regarding the meaning of St. Ambrose as a moralist. The meaning of St. Ambrose, as a moralist, is in close connection with his significance as a theologian. What significance did his theological and ethical teaching have from a historical point of view? The theological and historical merit of St. Ambrose is that, having become acquainted with the theology of the East, he not only contributed to the awakening and development of dormant theological thought in the West, but also enriched it with the techniques, content and spirit of Eastern theology; and with his research in the field of these and other theological and ethical issues, he laid the foundation for Western theology as a science - which reached a very high development already with St. Augustine, 4114 - and thereby secured the right to attention to his views and views from later theologians. 4115 In particular, with regard to ethics, the merit of St. Ambrose in this area is that, rejecting Stoic-Christian popular morality, he (although not quite confidently and decisively) paves the way for specifically Christian ethics, 4116 being a preacher and defender of a new morality based on Holy Scripture. 4117 Enshrined by him in De officiis ministrorum - this first attempt at a scientific presentation of Christian ethics - his moral formulas continue to live in the West for a very long time (one might say, both before and after him). 4118 And yet the historical significance of St. Ambrose is not so much in himself, but in the fact that he most closely 4119 prepared for the West Blessed Augustine, 4120 “in the complex of ideas of which the development of religious views of the West has its central and highest point.” 4121 Blessed Augustine, who belonged to St. Ambrose - both as a person, 4122 and as a theologian 4123 - with the deepest respect, 4124 accepted the Christianity of the West in the very form in which it was presented by St. Ambrose, although, however, he later processed it in all directions. 4125 In particular, St. Augustine (simply literally) repeats St. Ambrose in his teaching on sin, the flesh, faith and grace. 4126 Thus, he says that Adam’s sin was fatal for all his offspring, 4127 which perished in Adam, 4128 that original sin is innate to us, 4129 why children also need baptism, which cleanses them from hereditary sin, 4130 that evil in itself is not an independent principle, but only a lack of good. 4131 Following St. Ambrose, and Blessed Augustine teaches that a person must strive to bring the law of the flesh warring against it into submission to the law of the mind, 4132 that the Old Testament Law, which only condemned the act, but did not destroy evil, could not achieve the latter goal. 4133 Blessed Augustine also repeated St. Ambrose and then, when he argued that a person’s faith in God and following Christ is a matter of the will and grace of God, 4134 that without God a person can do nothing, 4135 since the heart and its thoughts are not in our power, 4136 - that a person only contributes to the grace of God in the matter of his personal salvation. 4137 Cp. Dr. J. Nirschl, 385 – 386. Dr. I. F. Pruner (S. 3) credits St. Ambrose is that among the Western fathers he is the first to unite the Greek and Roman spirit and, thanks to this, forms the transition from the Latin Church of the first centuries to the Latin Church of the 4th and 5th centuries. F. W. Farrar, II, 95; cp. I. B. Keller, 166. Cp. Dr. R. Seeberg, 330: “The new building that Augustine built was in all its parts a reconstruction, and it is on this that the extent of its historical influences is based. Hence, dogmatic-historical research at this point requires orientation in the pre-Augustinian theological trends of the West. At the same time, one has to deal first of all with Ambrose, and then with other Western writers.” A. Harnack, 28 – 29. A. Harnack, 29; Dr. W. Möller, 504. Cp. Ep. 46, 14, 32; Contr. lul. Pel. VI, 23, 70; I, 3, 10. Cr. Dr. Peter Asslaber, 51 – 59; A. Baunard, 289. Dr. R. Seeberg, 360. Cp. MPL t. XIV p. 26 (pracfatio): ...fere omnium quae docet sanctus Augustinus, semina reperiri apud Ambrosium. Cp. R. Thamin, 440; A. Harnack, 47. Contr. lul. Pelag. I, 3, 10; 7, 32; Contr. sec. lul. resp. II, 36; IV, 104; Ambrosius, In Luc. IV, 67. lul. Pelag. I, 3, 10; Contr. sec. lul. resp. I, 47, 48, 112; II, 36, 164 – 176; IV, 104; VI, 26; Ambrosius, In Luc. VII, 234. Contr. duast. epist. Pelag. IV, 11, 29; Contr. lul. Pelag. I, 3, 10; Ambrosius, Apol. proph. Dav. 11, 56. Contr. lul. Pelag. I, 3, 10; Contr. sec. lul. resp. IV, 121; Ambrosius, In Luc. 37. Contr. lul. Pelag. I, 8, 44; Confes. III, 7, 12; De civit. Dei XI, 9; Ambrosius, De Isaac, 7, 60. Contr. lul. Pelag. II, 5, 13. Ambrosius, De paradiso, 15, 77. Contr. duas epist. Pelag. IV, 11, 30; Ambrosius, De fuga saeculi 7, 39; 3, 15. De natur. et grat. 63, 75; De dono perseu. 19, 49. Ambrosius, In Luc. I, 10. De grat. Christi 44, 48. Ambrosius, II, 84. De dono perseu 19, 48. Ambrosius, De fuga saeculi 1, 1. Contr. duas epist. Pelag. IV, 11, 30. Ambrosius, In Luc. II, 84.