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NPNF210. Ambrose: Selected Works and Letters | Christian Classics Ethereal Library .book-content h1 { text-align: center; text-transform: uppercase; }.book-content h2 { text-align: center; text-transform: uppercase; }.book-content h3 { text-align: center; text-transform: uppercase; }.book-content h4 { text-align: center; text-transform: uppercase; }.book-content p.c42 { margin-top: 9pt; }.book-content p.c41 { margin-left: .25in; text-indent: -.25in; }.book-content p.c40 { margin-bottom: 6pt; }.book-content p.c39 { margin-bottom: 6pt; margin-left: .25in; text-indent: -.25in; }.book-content p.c38 { margin-left: .5in; text-indent: -.25in; }.book-content p.c37 { margin-left: .5in; text-align: center; text-indent: -.25in; }.book-content p.c36 { margin-left: .25in; text-align: center; text-indent: -.25in; }.book-content p.c32 { font-style: italic; margin-left: .25in; margin-top: 9pt; text-indent: -.25in; }.book-content p.c31 { margin-top: 9pt; margin-left: .25in; text-indent: -.25in; }.book-content p.c28 { margin-left: .45in; }.book-content p.c27 { margin-left: .45in; text-indent: -.2in; }.book-content p.c26 { margin-bottom: 6pt; text-indent: .25in; }.book-content p.c25 { margin-top: 12pt; margin-bottom: 6pt; text-align: center; text-indent: 0in; }.book-content p.c23 { text-indent: .25in; }.book-content p.c22 { margin-top: 9pt; text-indent: .25in; }.book-content p.c14 { margin-top: 6pt; text-align: center; text-indent: 0in; }.book-content span.c13 { font-size: x-small; text-transform: uppercase; }.book-content p.c11 { margin-top: .25in; text-align: center; text-indent: 0in; }.book-content p.c10 { margin-top: 42pt; text-align: center; text-indent: 0in; }.book-content span.c9 { font-size: large; text-transform: uppercase; }.book-content p.c8 { margin-bottom: 6pt; text-align: center; text-indent: 0in; }.book-content p.c7 { margin-bottom: 12pt; text-align: center; text-indent: 0in; }.book-content p.c6 { font-style: italic; text-align: center; text-indent: 0in; }.book-content span.c4 { font-size: large; }.book-content span.c3 { font-size: xx-large; }.book-content span.c1 { font-size: medium; } @import "/modules/simplenews/simplenews.css";@import "/files/css/09c2c4eb583e140e3db5de3f40729c0b.css"; var gaJsHost = (("https:" == document.location.protocol) ? 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Ambrose: Selected Works and Letters « PrevSermon Against Auxentius on the Giving Up of the…Next »430Sermon Against Auxentius on the Giving Up of the Basilicas.To calm the anxiety of the people over the imperialdecree, he lays his answer before them, and adds that he did not go tothe consistory, because he was afraid of losing the basilica.Then, first challenging his opponents to a discussion in the church, hesays that he is not terrified at their weapons; and also, afterrecalling his answer on the subject of the sacred vessels, declaresthat he is ready for the contest. The will of God, he maintains,cannot be frustrated, nor can His protection be overcome, yet He isready too to suffer in His servants. Since he has not alreadybeen taken before this, it is plain that the heretics are causing thisdisturbance for no reason whatever. Next, after applyingNaboth’s history and Christ’s entry into Jerusalem to thepresent state of affairs, he censures Auxentius’ cruel law,answers the Arians’ objections, and states that he will gladlydiscuss the matter in the presence of the people. Auxentius, headds, has been already condemned by the pagans, whom he had chosen tosit as judges, as he had been condemned by Paul and by Christ.The heretic had forgotten the year before, when he had made the sameappeal to Cæsar; and the Arians, in stirring up ill-will againstthe servants of Christ, are much worse than the Jews: for theChurch does not belong to Cæsar, but displays the image ofChrist. Then adding to these a few more words on his answer andhis hymns, he declares that he is not disobedient, that the Emperor isa son of the Church, and that Auxentius is worse than a Jew.1. I see that youare unusually disturbed, and that you are closely watching me. Iwonder what the reason is? Is it that you saw or heard that I hadreceived an imperial order at the hands of the tribunes, to the effectthat I was to go hence, whither I would, and that all who wished mightfollow me? Were you afraid that I should desert the Church andforsake you in fear for my own safety? But you could note themessage I sent, that the wish to desert the Church had never entered mymind; for I feared the Lord of the universe more than an earthlyemperor; and if force were to drag me from the Church, my body indeedcould be driven out, but not my mind. I was ready, if he were todo what royal power is wont to do, to undergo the fate a priest has tobear.2. Why, then, are you disturbed? I willnever willingly desert you, though if force is used, I cannot meetit. I shall be able to grieve, to weep, to groan; againstweapons, soldiers, Goths, my tears are my weapons, for these are apriest’s defence. I ought not, I cannot resist in any otherway; but to fly and forsake the Church is not my way; lest any oneshould suppose I did so from fear of some heavier punishment. Youyourselves know that I am wont to show respect to our emperors, but notto yield to them, to offer myself freely to punishment, and not to fearwhat is prepared for me.3. Would that I were sure the Church would neverbe given over to heretics. Gladly would I go to theEmperor’s palace, if this but fitted the office of a priest, andso hold our discussion in the palace rather than the church. Butin the consistory Christ is not wont to be the accused but thejudge. Who will deny that the cause of faith should be pleaded inthe church? If any one has confidence let him come hither; lethim not seek the judgment of the Emperor, which already shows its bias,which clearly proves by the law that is passed that he is against thefaith; neither let him seek the expected goodwill of certain people whowant to stand well with both sides. I will not act in such a wayas to give any one the chance of making money out of a wrong toChrist.4. The soldiers around, the clash of thearms wherewith the church is surrounded, do not alarm my faith, butthey disquiet me from fear that in keeping me here you might meet withsome danger to your lives. For I have learnt by now not to beafraid, but I do begin to have more fear for you. Allow, I begyou, your bishop to meet his foes. We have an adversary whoassails us, for our adversary “the devil goeth about, as aroaring lion, seeking whom he may devour,” What if now, too, He hascommanded that foal of an ass, that is, the foal of that animal whichis wont to bear a heavy burden, as man must, to whom is said:“Come unto Me all ye that labour and are heavy laden, and I willgive you rest; take My yoke upon you, for it is easy;” And I have heard One Whosays: “He that loseth his life for My sake shall findit.” And he beheld, and saw thousandsof angels. Mark therefore that it is those that are not seenrather than those that are seen that guard the servants ofChrist. But if they guard you, they do it in answer to yourprayers: for you have read that those very men, who soughtEliseus, entered Samaria, and came to him whom they desired totake. Not only were they unable to harm him, but they werethemselves preserved at the intercession of the man against whom theyhad come.43212. TheApostle Peter also gives you an example of either case. and wishes to taste the fruit of thistree? For if His meat was to do the will of His Father, or becausehard words, as he thinks them, have been uttered by Auxentius, whocalls himself bishop.16. Many stated that assassins had beendespatched, that the penalty of death had been decreed againstme. I do not fear all that, nor am I going to desert my positionhere. Whither shall I go, when there is no spirit that is notfilled with groans and tears; when throughout the Churches Catholicbishops are being expelled, or if they resist, are put to the sword,and every senator who does not obey the decree is proscribed. Andthese things were written by the hand and spoken by the mouth of abishop who, that he might show himself to be most learned, omitted notan ancient warning. For we read in the prophet that he saw aflying sickle. Thatis, there is no union between peace and madness, there is no unionbetween Christ and Belial. sat upon thefoal of an ass, the children cried aloud, and the Jews werevexed. At length they spoke to the Lord Jesus, bidding Him tosilence them. He answered: “If these should holdtheir peace, the stones will cry out.” Theymock at their tender age, so full of faith, and say:“Behold, why do they cry out?” But Christ answersthem: “If these should hold their peace, the stones willcry out,” and takes Hisscourge and drives the money-changers out of the temple. For Hedoes not allow the slaves of money to be in His temple, nor does Heallow those to be there who sell seats. What are seats buthonours? What are the doves but simple minds or souls that followa pure and clear faith? Shall I, then, bring into the temple himwhom Christ shuts out? For he who sells dignities and honourswill be bidden to go out. He will be bidden to go out who desiresto sell the simple minds of the faithful.22. Therefore, Auxentius is cast out.Mercurius is shut out. The portent is one, the names aretwo! That no one might know who he was, he changed his name so asto call himself Auxentius, because there had been here an Arian bishop,named Auxentius. He did this to deceive the people over whom theother had had power. He changed his name, but he did not changehis falseness. He puts off the wolf, yet puts on the wolfagain. It is no help to him that he has changed his name;whatever happens he is known. He is called by one name in theparts of Scythia, he is called by another here. He has a name foreach country he lives in. He has two names already, and if hewere to go elsewhere from here, he will have yet a third. For howwill he endure to keep a name as a proof of such wickedness? Hedid less in Scythia, and was so ashamed that he changed his name.Here he has dared to do worse things, and will he be ready to bebetrayed by his name wherever he goes? Shall he write the deathwarrant of so many people with his own hand, and yet be able to beunshaken in mind?23. The Lord Jesus shut a few out of His temple,but Auxentius left none. Jesus with a scourge drove them out ofHis temple,434Auxentius with asword; Jesus with a scourge, Mercurius with an axe. The holy Lorddrives out the sacrilegious with a scourge; the impious man pursues theholy with a sword. Of him you have well said to-day: Lethim take away his laws with him. He will take them, although heis unwilling; he will take with him his conscience, although he takesno writing; he will take with him his soul inscribed with bloodalthough he will not take a letter inscribed with ink. It iswritten: “Juda, thy sin is written with a pen of iron andwith the point of a diamond, and it is graven upon thyheart,” that is, by the spiritual law he is deadto the carnal interpretation of the law. And we, by the law ofour Lord Jesus Christ, are dead to this law, which sanctions suchperfidious decrees. The law did not gather the Church together,but the faith of Christ. For the law is not by faith, but“the just man lives by faith.”Was Christ a curse in His Godhead? But why He is called a cursethe Apostle tells us, saying that it is written: “Cursed isevery one that hangeth on a tree,” And below hesays: “Is it so, that there is not a wise man among you,who can judge between heathen? But brother goeth to law withbrother, and that before the unbelievers.”not set down on paper, but stamped upon the heart. Who then, doesyou a wrong, he who refuses, or he who chooses to be heard byyou?29. Hemmed in on all sides, he betakes himself tothe wiles of his fathers. He wants to stir up ill-will on theEmperor’s side, saying that a youth, a catechumen ignorant of thesacred writings, ought to judge, and to judge in the consistory.As though last year when I was sent for to go to the palace, when inthe presence of the chief men the matter was discussed before theconsistory, when the Emperor wished to seize the basilica, I was cowedthen at the sight of the royal court, and did not show the firmness abishop should, or departed with diminished claims. Do they notremember that the people, when they knew I had gone to the palace, madesuch a rush that they could not resist its force; and all offeredthemselves to death for the faith of Christ as a military officer cameout with some light troops to disperse the crowd? Was not I askedto calm the people with a long speech? Did I not pledge my wordthat no one should invade the basilica of the church? And thoughmy services were asked for to do an act of kindness, yet the fact thatthe people came to the palace was used to bring ill-will upon me.They wish to bring me to this now again.30. I recalled the people, and yet I did notescape their ill-will, which ill-will, however, I think we ought ratherto tempt than fear. For why should we fear for the Name ofChrist? Unless perchance I ought to be troubled because theysay: “Ought not the Emperor to have one basilica, to whichto go, and Ambrose wants to have more power than the Emperor, and sorefuses to the Emperor the opportunity of going forth tochurch?” When they say this, they desire to lay hold of mywords, as did the Jews who tried Christ with cunning words,saying: “Master, is it lawful to give tribute to Cæsaror not?” So, too, Isay to these who oppose me: Show me a penny. Jesus seesCæsar’s penny and says: Render unto Cæsar thethings that are Cæsar’s, and unto God the things that areGod’s. Can they in seizing the basilicas of the churchoffer Cæsar’s penny?32. But in the church I only know of oneImage, that is the Image of the unseen God, of Which God hassaid: “Let us make man in Our image and Ourlikeness;” For this Image is not separated fromthe Father, which indeed has taught me the unity of the Trinity,saying: “I and My Father are One,”33. How, then, did we not answer humblyenough? If he demand tribute, we do not refuse it. Thelands of the Church pay tribute. If the Emperor wants the lands,he has the power to claim them, none of us will interfere. Thecontributions of the people are amply sufficient for the poor. Donot stir up ill-will in the matter of the lands. Let them takethem if it is the Emperor’s will. I do not give them, but Ido not refuse them. They ask for gold. I can say:Silver and gold I do not ask for. But they stir up ill-willbecause gold is spent. I am not afraid of such ill-will asthis. I have dependents. My dependents are Christ’spoor. I know how to collect this treasure.436On that they may even charge me with thiscrime, that I have spent money on the poor! and if they make the chargethat I seek for defence at their hands, I do not deny it; nay, Isolicit it. I have my defence, but it consists in the prayers ofthe poor. The blind and the lame, the weak and the old, arestronger than hardy warriors. Lastly, gifts to the poor make Godindebted to us, for it is written: “He that giveth to thepoor, lendeth to God.”Accordingly He has freed all through His obedience. “For asby one man’s disobedience many were made sinners, so by theobedience of One shall many be made righteous.” The Jewscould not answer Him. If the Jews did not make nothing of thebaptism of John, does Auxentius make nothing of the baptism ofChrist? For that is not a baptism of men, but from heaven, whichthe angel of great counsel |
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