St Ambrose of Milan

AMBROSE (Lat. Ambrosius), SAINT, OF MILAN: One of the great leaders and teachers of the Western Church; b. of a rich and noble Roman family at Treves c. 340; d. at Milan Apr. 4, 397. He was educated in Rome for the bar, and about 370 was appointed consular prefect for Upper Italy and took up his residence at Milan. In 374 a fierce contest arose in the city between the orthodox and the Arian parties concerning the election of a bishop to succeed Auxentius. Ambrose, as the first magistrate, repaired to the church to maintain order and was himself by unanimous vote transferred from his official position to the episcopal chair. He was as yet only a catechumen, but he was immediately baptized, and, eight days afterward (Dec. 7, 374) was consecrated bishop. As a leader of the Church Ambrose distinguished himself by his support of the orthodox faith. In 379 he succeeded in establishing an orthodox bishop at Sirmium in spite of the efforts of the Arian empress Justina. In 385-386 he refused to deliver up a basilica in Milan to the empress for Arian worship. These contests with Arianism he has reported himself in his letters to his sister Marcellina (Epist., xx., xxii.) and to the Emperor Valentinian II. (Epist., xxi.), and in his oration De basilicis tradendis. Also with the Roman monk Jovinian he had a sharp controversy (Epist., xlii.).

Ambrose opposed paganism no less zealously than heresy. In the senate hall at Rome stood an altar to Victory on which all oaths were taken. In 382 Gratian had this altar removed, probably at the instigation of Ambrose. The senate, which favored the old religion, made repeated efforts to have the altar restored, under Gratian, Valentinian II., and Theodosius, but unsuccessfully owing to Ambrose’s opposition. On the other hand, he held that the State, though it might interfere with paganism, must not interfere with the Church. In 388 the Christians burned a synagogue at Callinicum in Mesopotamia and Theodosius ordered that it be rebuilt at the expense of the bishop of the place, but Ambrose induced the emperor to recall the order. In 370 the people of Thessalonica during a riot murdered the military governor, and Theodosius retaliated with a fearful massacre; Ambrose rebuked the emperor and counseled him to do public penance (Epist., li.).

As a teacher of the Church Ambrose concerned himself more with practical and ethical than with metaphysical questions; his writings are rich in striking practical remarks, but not original. Of his dogmatical works the De mysteriis reminds of Cyril of Jerusalem and the De fide and De spiritu sancto follow Basil very closely. Concerning the question of sin, Ambrose stands nearer to Augustine than the earlier Western Fathers or the Eastern theologians, but is more in accord with the earlier than with the later views of the great teacher. His exegetical works are mostly founded upon Basil and are marred by the allegorical method; their chief and best characteristic is their practical tendency. The same thing may be said of his sermons, which exhibit the full worth of the true Roman gentleman. Among his moral and ascetic works are De officiis ministrorum (modeled upon Cicero), De virginibus, De viduis, De virginitate, etc. The growing tendency toward asceticism shows itself in the high value he attached to celibacy, the martyr’s death, and voluntary poverty; and the notion of a higher and purer Christian life to be attained by such means betrays the influence of the Stoic moral theory which he found in his model. Ambrose introduced a comprehensive reform in Church music (see Ambrosian Chant); and a liturgy long used in the diocese of Milan is associated with his name by tradition. Of the hymns ascribed to him not more than four or five are genuine, and the Te Deum is not in this number (see Te Deum). His extant works also include ninety-one letters.

(ApBpédct0s). (1) of ALEXANDRIA, a deacon according to Jerome (de Vir. Til. 56), the disciple and friend of Origen, died c. 250.

It is not certain whether Ambrose was a Christian by birth; but he was of a noble and wealthy family (Orig. Hxhort, ad Mart. 14, f ; 49; Hieron /. ¢.), and probably occupied some office under the imperial government (Epiph. Haer. 64, 3: comp. Orig. /. c. c. 36). Endowed with an active and critical mind he at first negiected the simple teaching of the Gospel for the more philosophie systems of heresy (Orig. in Johann. Tom. v.): Some say that he attached himself to the Valentinians (Euseb. H. E. vi. 18), others to the Marcionites (Epiph. 7. ¢.), others that he passed from the one sect to the other (Suidas, s. v.). However, when he met Origen he recognized his true teacher, and embraced the orthodox faith (Epiph. 7. ¢.). From that time to his death Ambrose devoted his whole energy to encouraging his great master in his labours on Holy Scripture, and used his fortune to further them (Euseb. H. #. vi. 23), Origen in a fragment of a letter has drawn a striking picture of his devotion (Zp. 1. Suidas s. v. "OQpvyévns. Jerome, how- ever, refers the words to Ambrose of Origen, Ep. 43, 1): "He left no leisure, he writes, for meals

or rest. Of the space from dawn to the ninth or -enth hour I say nothing. All students give that time to the investigation of the Divine oracles and reading." Thus we owe generally, it is said 'Hieron. 7. c.3 Schol. ad Comm. in Johann. T. v.) nearly all the exegetic works of Origen to Ambrose's influence; and especially the commentary on St. John (in Johann. T. ii., init.). It was at his 'equest, too, that Origen composed his greatest work, the answer to Celsus (Zn Cels. Praef.); and to him and Tatiana (perhaps his sister) he addressed the beautiful treatise on Prayer. In the persecution of Maximinus I., 236, his friendship for Origen, who had withdrawn to Cappadocia, exposed him in company with Protoctetus, a presbyter of Caesarea, to severe sufferings (Euseb. H. L. vi. 28), and Origen expressed his sympathy with the two confessors, who seem to have been taken in confinement to "Germany " (Orig. Lahort. ad Mart. 41; Comp. Tillemont, Mémoires iii. 119), in his Exhortation to Martyrdom, which is made up almost entirely of passages of Holy Scripture with brief applications to their special position. "We the poor," he writes, with strange pathos, "must yield in the glory of such a trial to those who sacrifice glory, property, and love of children" (c. 15), for Ambrose was married, and had a family (Orig. Ep. ad Afric. s. £.). Of the later details of Ambrose's life little is known. After the death of Maximinus, 238, he was at Nicomedia (Orig. Ep. ad Afric. s. f.) with his wife (Marcella) and children, and Origen met him there. He is mentioned again in the dedication and close of the answer to Celsus, c, 249, and this is the last notice which remains of him. He died before Origen (Hieron. /. c.) and therefore he cannot have lived more than one or two years longer. The reproach which Jerome makes (J. c.) that he neglected to leave any provision for Origen is probably unjust. It is at least as likely that Origen was unwilling to receive anything. Ambrose left no writings of his own except some letters, but it is evident that he exercised a powerful influence upon Origen, who called him his "taskmaster," épyodioxtns (In Johann, T. v.), and it may have been through his zeal in " collation" (Orig. Zp. 1.) that Origen undertook his critical labours. The one charge justly brought against him is a proof of mistaken devotion: he indiscreetly permitted the publication of some treatises of Origen which were unrevised and intended only for his own use (Hieron. Ep. 84, 10).