Aurelius Ambrosius, better known in English as Saint Ambrose (c. 340 – 4 April 397), was an archbishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He was one of the four original doctors of the Church. He is patron saint of Milan.St. Ambrose, esteeming very highly the dignity of the ministerial office, was most desirous that the clergy of his diocese should live worthily of their high vocation, and be good and profitable examples to the people. Consequently he undertook the following treatise, setting forth the duties of the clergy, and taking as a model the treatise of Cicero, De Officiis.
In "On the Duties of the Clergy" St. Ambrose gives a detailed and definitive instruction on how the early leaders of the Church should behave and how they should lead their flock. An important read for all of those called to become spiritual leaders. Aurelius Ambrosius, better known in English as Saint Ambrose (c. 330 - 4 April 397), was an archbishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He was one of the four original doctors of the Church. He is patron saint of Milan.
Aurelius Ambrosius, better known in English as Saint Ambrose (c. between 337 and 340 - 4 April 397), was a bishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He was one of the four original doctors of the Church. (courtesy of wikipedia.com) This edition includes the following writings: On the Duties of the Clergy. Three Books on the Duties of the Clergy. Three Books on the Holy Spirit. The Two Books on the Decease of His Brother Saytrus. Exposition of the Christian Faith On the Mysteries. The Book Concerning the Mysteries. Two Books Concerning Repentance. Concerning Virgins. Three Books Concerning Virgins. The Treatise Concerning Widows. Selections from the Letters of St. Ambrose.
In this work by St. Ambrose, St. Sebastian, a revered Christian figure, supports the martyrs Marcellian and Marcus as they face execution for their faith. Despite emotional pleas from their parents and spouses, who lament their impending deaths, Sebastian urges them to resist the temptations of earthly attachments and embrace the promise of eternal life. He emphasizes the fleeting nature of worldly pleasures and the eternal joys awaiting martyrs in heaven. The narrative culminates in a miraculous event where Zoe, the wife of Nicostratus, regains her speech after witnessing Sebastian's divine presence, further solidifying the faith of those around him.
Aurelius Ambrosius, better known in English as Saint Ambrose (c. 340 – 4 April 397), was an archbishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He was one of the four original doctors of the Church. He is patron saint of Milan.The state of Virginity is undoubtedly commended in holy Scripture, both by our Lord and St. Paul, but learned men have differed in their opinions as to the original customs and rules observed by virgins in the earliest ages. Some suppose that from the very beginning it was the custom for them to make a solemn profession of the virgin life, and to live together in common. Others consider that their vows were private, and they lived sometimes together, sometimes in the homes of their parents. Others, again, believing that there was no more than a simple purpose on the part of the virgins signified by the veil, and the simplicity of their dress, attribute the first commencements of community life to St. Ambrose himself.
These two books were written against the Novatian heresy, which took its name, and to a considerable extent its form, from Novatus, a priest of the Church of Carthage, and Novatian, schismatically consecrated bishop at Rome. It was the outcome of a struggle which had long existed in the Church upon the question of the restitution to Church privileges of those who had fallen into grievous sin, and the possibility of their repentance. The severest ground was taken by the Novatians, who were condemned successively by many councils, which maintained the power of the Church to admit those guilty of any sin whatsoever to repentance, and prescribed various rules and penalties applicable to different cases. The heresy, however, lasted for some time, becoming weaker in the fifth century, and gradually fading away as a separate body with a distinctive name. Novatianism, in the tests which it used, its efforts after a perfectly pure communion, its crotchetty interpretations of Scripture, and many other features, presents a striking parallel to many modern sects. [See Dict. Chr. Biog., Blunt, Sects and heresies, Ceillier, II. 427, etc.] St. Ambrose, in writing against the Novatians, seems to have had some recent publication of theirs in his mind, which is now unknown. He begins by commending gentleness, a quality singularly wanting in the sect; speaks of the power committed to the Church of forgiving the greatest sins, and points out how God is more inclined to mercy than to severity, and refutes the arguments of the Novatians based on certain passages of holy Scripture. In the second book, after urging the necessity of careful and speedy repentance, and the necessity of confessing one's sins, St. Ambrose meets the Novatian arguments based on Heb. vi. 4-6, from which they inferred the impossibility of restoration; and on St. Matthew 12:31-32, our Lord's words concerning sin against the Holy Spirit. As regards the date of this treatise, it must have been somewhat before the exposition of Ps. xxxvii., which refers to it, but there is nothing else which can be taken as a certain guide. Possibly the Benedictine Editors are right in assigning it to about a.d. 384. Some few persons, probably on doctrinal grounds, have been led to question the authorship of this treatise, but it is quoted by St. Augustine, and there has never been any real doubt on the subject.
THE writer informs us himself at the beginning of his treatise that he felt moved by the example of St. Paul, after speaking about virgins, to continue with the subject of widows. But there was also another matter in his own diocese which touched him personally, and caused him at once to take up the matter. A certain widow who had several daughters, some married already and others of marriageable age, began to think of a second marriage for herself. St. Ambrose, partly for her own sake, partly that it might not be supposed that he had in any way advised the step, published the following treatise. In the first place he affirms that the profession of widowhood comes very close to that of virginity, and is to be esteemed far above the married state. He proves this by the testimony of St. Paul and by his description of one who is a widow indeed; also by many examples taken both from the old and New Testament. Having mentioned St. Peter's wife's mother, he turns more particularly to the widow for whose sake he is writing, though he avoids mentioning her name, pointing out how really empty and insufficient are all the reasons she is setting before herself for marrying again. The marriage bond is, indeed, he says, holy and good, and the married and single are as various kinds of flowers in the field of the church. There is, however, more corn produced than lilies, more that is married than virgin. He points out that widowhood has been held in dishonor by idolaters alone, for which reason it may well be held in honor by Christians. St. Ambrose does not condemn a second marriage, though placing widowhood before it, as being bound to aim at leading those committed to his loving care to the highest possible degree of perfection. The treatise was written not long after that concerning Virgins, that is, soon after A.D. 377.
This work by St. Ambrose is one of the first texts in the West to attempt to give insight into India's priestly class. The processing narrative presents a detailed account of the Brahmans, a group known for their ascetic lifestyle, as recounted by a traveler who sought to learn from them. It highlights their customs, beliefs, and interactions with Alexander the Great, who, despite his conquests, is portrayed as lacking the true wisdom the Brahmans embody. Through dialogues with Dandamis, a Brahman sage, the text critiques the pursuit of wealth and power, advocating for a life of simplicity, spirituality, and harmony with nature. The Brahmans' philosophy underscores the importance of inner peace over external achievements.
This is St. Ambrose's thorough overview of the Christian faith. What it is, what it means and how we apply it to our lives. Not only was it a necessity for the early Church, but it applies equally for us today.
This is an excellent book that comes from the mind of St. Ambrose. It focuses on what happens after death and helps build our faith and confidence in the Lord that Jesus is our resurrection after we die. It teaches us to bow to the Lord and realize that his act on the cross is our bridge to salvation and ever-lasting life!
There are three treatises in this book: one on Noah and two on King David. St. Ambrose offers an interpretation of the story of Noah (Genesis 6:5 through 9:29) and two essays on the story of King David's adultery with Bathsheba and his order for her husband to be killed (2 Samuel 11:2 through 12:25). His exegesis of the narrative of Noah and the Flood is allegorical. With regard to David and Bathsheba, Ambrose includes his own commentary on Psalm 51 (50 in the Septuagint), which he interprets as David's heartfelt repentance. Ambrose's overall purpose in the two treatises on David is to defend him as a righteous man"--
In his role as learned bishop of Milan in the 4th century, Saint Ambrose published this work concerning the holy trinity of Christ, God and the Holy Spirit. Though not formally educated or trained in a university or seminary, St. Ambrose possessed gifts of intuition for matters of faith. His studies spanned wide, and he duly gained recognition and prominence as a scholar of great understanding and faith. Setting out to first define the tenets of the Christian Holy Trinity, Ambrose here uses his knowledge of Bible texts to support clear and well-founded explanation of what the holy spirit is and its subtle influence upon believers. The establishment of a clear theology was a great concern of the early figures in Christianity. St. Ambrose spent years battling the rival doctrines of Arianism, at one point almost losing his own church to the movement. Eventually, he and fellow believers overcame the Arian faith; many of the writings and actions of St. Ambrose led to the formation of the Catholic church.
De Spiritu Sancto. The three books on the Holy Spirit may be considered as a continuation of the treatise of De Fide, and were also addressed to Gratian in compliance with his request, A.D. 381. In this treatise St. Ambrose shows that the Holy Spirit is God, and of one nature and substance with the Father and the Son. He makes use of the Greek writers, SS. Didymus, Basil the Great, and Athanasius, and was on this ground attacked by St. Jerome.
De Spiritu Sancto. The three books on the Holy Spirit may be considered as a continuation of the treatise of De Fide, and were also addressed to Gratian in compliance with his request, A.D. 381. In this treatise St. Ambrose shows that the Holy Spirit is God, and of one nature and substance with the Father and the Son. He makes use of the Greek writers, SS. Didymus, Basil the Great, and Athanasius, and was on this ground attacked by St. Jerome.
Aurelius Ambrosius, better known in English as Ambrose, was a bishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He was the Roman governor of Liguria and Emilia, headquartered in Milan, before being made bishop of Milan by popular acclamation in 374.
This is an excellent book that comes from the mind of St. Ambrose. It focuses on what happens after death and helps build our faith and confidence in the Lord that Jesus is our resurrection after we die. It teaches us to bow to the Lord and realize that his act on the cross is our bridge to salvation and ever-lasting life!
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