Ambrose selected works 21109
21109 By collating similar passages with 1S 3,25, St. Ambrose shows that the meaning is not that no one shall intercede, but that the intercessor must be worthy as were Moses and Jeremiah, at whose prayers we read that God spared lsrael.
40). But you Say, It is written: “If a man sin against the Lord, who shall entreat for him?”59 First of all, as I already said before, I might allow you to make that objection if you refused penance to those only who denied the faith. But what difficulty does that question produce? For it is not written, “No one shall entreat for him;” but, “Who shall entreat?” that is to say, the question is, Who in such a case can entreat? The entreaty is not excluded.
41. Then you have in the fifteenth Psalm “Lord, who shall dwell in Thy tabernacle, or who shall rest upon Thy holy hill?”60 It is not that no one, but that he who is approved shall dwell there, nor does it say that no one shall rest, but he who is chosen shall rest. And that you may know that this is true, it is said not much later in the twenty-fourth Psalm: “Who shall ascend into the hill of the Lord, or who shall stand in His holy place?”61 The writer implies, not any ordinary person, or one of the common sort, but only a man of excellent life and of singular merit. And that we may understand that when the question is asked, Who? it does not imply no one, but some special one is meant, after having said “Who shall ascend into the hill of the Lord?” the Psalmist adds: “He that hath clean hands and a pure heart, who hath not lift up his mind unto vanity.”62 And elsewhere it is said: “Who is wise and he shall understand these things?”63 And in the Gospel: “Who is the faithful and wise steward, whom the Lord shall set over His household to give them their measure of wheat in due season?”64 And that we may understand that He speaks of such as really exist, the Lord added: “Blessed is that servant, whom his Lord when He cometh shall find so doing.”65 And I am of opinion that where it is said, “Lord, who is like unto Thee?”66 it is not meant that none is like, for the Son is the image of the Father.
42. We must then understand in the same manner, “Who shall entreat for him?” as implying: It must be some one of excellent life who shall entreat for him who has sinned against the Lord. The greater the sin, the more worthy must be the prayers that are sought. For it was not any one of the common people who prayed for the Jewish people, but Moses,67 when forgetful of their covenant they worshipped the head of the calf. Was Moses wrong? Certainly he was not wrong in praying, who both merited and obtained that for which he asked. For what should such love not obtain as that of his when he offered himself for the people and said: “And now, if Thou wilt forgive their sin, forgive; but if not, blot me out of the book of life.”68 We see that he does not think of himself, like a man full of fancies and scruples, whether he may incur the risk of some offence, as Novatian says he dreads that he might, but rather, thinking of all and forgetful of himself, he was not afraid test he should offend, so that he might rescue and free the people from danger of offence.
43. Rightly, then, is it said: “Who shall entreat for him?” It implies that it must be such an one as Moses to offer himself for those who sin, or such as Jeremiah, who, though the Lord said to him, “Pray not thou for this people,” Jr 7,16 and yet he prayed and obtained their forgiveness. For at the intercession of the prophet, and the entreaty of so great a seer, the Lord was moved and said to Jerusalem, which had meanwhile repented for its sins, and had said: “O Almighty Lord God of Israel, the soul in anguish, and the troubled spirit crieth unto Thee, hear, O Lord, and have mercy.”70 And the Lord bids them lay aside the garments of mourning, and to cease the groanings of repentance, saying: “Put off, O Jerusalem, the garment of thy mourning and affliction. and clothe thyself in beauty, the glory which God hath given thee for ever.”71
1 S. Lc 15,5.
2 (Qo 7,17,
3 S. Mt 11,28.
4 In order to distinguish themselves from Catholics the Novatians assumed the name kaqaroi “pure.”
5 (Jb 14,4 [LXX loosely].
6 (Ps 51,2[l.].
7 It is necessary to vary the translation of the word poenitentia in this place, as it bears the meaning both of “penance,” the temporal punishment inflicted on the sinner, and also of “repentance.”
9 i.e. the penalty of the one sin of denying the faith should be extended to all sins.
10 S. Jn 20,22-23.
11 This is not a denial of the validity of Novatian ordinations, which were admitted by the 8th Canon of the Council of Nicaea, but of their lawful jurisdiction.
12 S. Jn 20,22-23.
13 Binding and loosing here refer rather to the infliction of open penance, the outward sign of repentance, than to absolution.
14 Rm 3,4.
15 (Os 6,6,
16 (Ez 18,32,
17 (Rm 8,3-4,
18 (Jr 17,9 [LXX.].
19 (Ps 51,5[l.] 5.
20 (Rm 7,24,
22 S. Mt 11,29.
23 S. Mt 11,30).
24 S. Mt 10,28.
25 S. Mt 10,32-33.
27 S. Lc 12,8-9.
28 (Ps 77,7[lxxvi.] 7. In the Psalm this passage question of the Psalmist in his bitter troubles, “Will God cast off?” St. Ambrose, in arguing against Novatian, not only modifies the text, but somewhat modifies its meaning.
29 (Ps 77,8-9[lxxvi.].
30 (Os 6,4,
31 (Os 11,8,
32 (Os 11,8).
33 (Ps 30,15 [LXX.].
34 (Lm 3,31-32,
35 (Lm 3,34,
36 (Is 29,13,
37 S. Mt 15,8).
38 (Col 2,18,
39 (Col 2,19,
40 S. Lc 14,21.
41 (Jr 17,14,
42 S. Mt 9,21.
43 S. Mt 25,36.
44 S. Jn 13,8.
45 S. Mt 16,19.
46 (2Co 2,10).
47 S. Jn 14,12 Mt 10,8.
48 (Ac 9,17,
49 S. Mt 14,31.
50 S. Mt 5,14.
51 S. Mt 3,11.
52 S. Mc 16,17-18.
53 S. Jn 20,17.
54 (Is 6,5,
55 (Jb 14,4 [LXX.].
56 (Ps 51,2[l.] 2.
58 S. Mt 3,14-15).
59 (1S 2,25.
60 (Ps 15,1[xiv.] 1.
61 (Ps 24,3[xxiii.] 3.
62 (Ps 24,4[xxiii.] 4.
63 (Os 14,10,
64 S. Lc 12,42.
65 S. Lc 12,43.
66 (Ps 71,19[lxx.] 19.
67 (Ex 32,31,
68 (Ex 32,32,
21110 St. John did not absolutely forbid that prayer should be made for those who “sin unto death,” since he knew that Moses, Jeremiah, and Stephen had so prayed, and he himself implies that forgiveness is not to be denied them.
44). Such intercessors, then, must be sought for after very grievous sins, for if any ordinary persons pray they are not heard.
45. So that point of yours will have no weight, which you take from the Epistle of John, where he says: “He who knows that his brother sinneth a sin not unto death, let him ask, and God will give him life, because he sinned not unto death. There is a sin unto death: not concerning it do I say, let him ask.”72 He was not speaking to Moses and Jeremiah, but to the people, who must seek another intercessor for their sins; the people, for whom it is sufficient they entreat God for their lighter faults, and consider that pardon for weightier sins must be reserved for the prayers of the just. For how could John say that graver sins should not be prayed for, when he had read that Moses prayed and obtained his request, where there had been wilful casting off of faith, and knew that Jeremiah also had entreated?
46. How could John say that we should not pray for the sin unto death, who himself in the Apocalypse wrote the message to the angel of the Church of Pergamos? “Thou hast there those that hold the doctrine of Balaam, who taught Balac to put a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrines of the Nicolaitans. Repent likewise, or else I will come to thee quickly.”73 Do you see that the same God Who requires repentance promises forgiveness? And then He says: “He that hath ears let him hear what the Spirit saith to the churches: To him that overcometh will I give to eat of the hidden manna.”74
47. Did not John himself know that Stephen prayed for his persecutors, who had not been able even to listen to the Name of Christ, when he said of those very men by whom he was being stoned: “Lord, lay not this sin to their charge”?75 And we see the result of this prayer in the case of the Apostle, for Paul, who kept the garments of those who were stoning Stephen, not long after became an apostle by the grace of God, having before been a persecutor.
21111 The passage quoted from St. John’s Epistle is confirmed by another in which salvation is promised to those who believe in Christ, which refutes the Novatians who try to induce the lapsed to believe, although denying them pardon. Furthermore, many who had lapsed have received the grace of martyrdom, whilst the example of the good Samaritan shows that we must not abandon those in whom even the faintest amount of faith is still alive.
48). Since, then, we have spoken of the general Epistle of St. John, let us enquire whether the writings of John in the Gospel agree with your interpretation. For he writes that the Lord said: “God so loved this world, that He gave His only-begotten Son, that every one that believeth on Him should not perish but have everlasting life.”76 If, then, you wish to reclaim any one of the lapsed, do you exhort him to believe, or not to believe? Undoubtedly you exhort him to believe. But, according to the Lord’s words, he who believes shall have everlasting life. How, then, will you forbid to pray for him, who has a claim to everlasting life? since faith is of divine grace, as the Apostle teaches where he speaks of the differences of gifts, for “to another is given faith by the same Spirit.”77 And the disciples say to the Lord: “Increase our faith.”78 He then who has faith has life, and he who has life is certainly not shut out from pardon; “that every one,” it is said, “that believeth on Him should not perish.” Since it is said, Every one, no one is shut out, no one is excepted, for He does not except him who has lapsed, if only afterwards he believes effectually.
49. We find that many have at length recovered themselves after a fall, and have suffered for the Name of God. Can we deny fellowship with the martyrs to these to whom the Lord Jesus has not denied it? Do we dare to say that life is not restored to those to whom Christ has given a crown? As, then, a crown is given to many after they have lapsed, so, too, if they believe, their faith is restored, which faith is the gift of God, as you read: “Because unto you it hath been granted by God not only to believe in Him, but also to suffer in His behalf.”79 Is it possible that he who has the gift of God should not have His forgiveness?
50. Now it is not a single but a twofold grace that every one who believes should also suffer for the Lord Jesus. He, then, who believes receives his grace, but he receives a second, if his faith be crowned by suffering. For neither was Peter without grace before he suffered, but when he suffered he received a second gift. And many who have not had the grace to suffer for Christ have nevertheless had the grace of believing on Him.51. Therefore it is said: “That every. one that believeth in Him should not perish.” Let no one, that is, of whatever condition, after whatever fall, fear that he will perish. For it may come to pass that the good Samaritan of the Gospel may find some one going down from Jerusalem to Jericho, that is, falling back from the martyr’s conflict to the pleasures of this life and the comforts of the world; wounded by robbers, that is, by persecutors, and left half dead; that good Samaritan, Who is the Guardian of our souls (for the word Samaritan means Guardian),80 may, I say, not pass by him but tend and heal him.81
52. Perchance He therefore passes him not by, because He sees in him some signs of life, so that there is hope that he may recover. Does it not seem to you that he who has fallen is half alive if faith sustains any breath of life? For he is dead who wholly casts God out of his heart. He, then, who does not wholly cast Him out, but under pressure of torments has denied Him for a time, is half dead. Or if he be dead, why do you bid him repent, seeing he cannot now be healed? If he be half dead, pour in oil and wine, not wine without oil, that may be the comfort and the smart. Place him upon thy beast, give hint over to the host, lay out two pence for his cure, be to him a neighbour. But you cannot be a neighbour unless you have compassion on him; for no one can be called a neighbour unless he have healed, not killed, another. But if you wish to be called a neighbour, Christ says to you: “Go and do likewise.”82
21112 Another passage of St. John is considered. The necessity of keeping the commandments of God may be complied with by those who, having fallen, repent, as well as by those who have not fallen, as is shown in the case of David.
53). Let us consider another similar passage: “He that believeth on the Son hath eternal life, but he that believeth not the Son shall not see life, but the wrath of God abideth on him.”83 That which abideth has certainly had a commencement, and that from some offence, viz., that first he not believe. When, then, any one believes, the wrath of God departs and life comes. To believe, then, in Christ is to gain life, for “he that believeth in Him is not judged.”84
54. But with reference to this passage they allege that he who believes in Christ ought to keep His sayings, and say that it is written in the Lord’s own words: “I am come a light into this world, that whosoever believeth in Me may not abide in darkness. And if any man hear My word and keep it, I judge him not.”85 He judges not, and do you judge? He says, “that whosoever believeth on Me may not abide in darkness,” that is, that if he be in darkness he may not remain therein, but may amend his error, correct his fault, and keep My commandments, for I have said, “I will not the death of the wicked, but the correction.”86 I said above that he that believeth on Me is not judged, and I keep to this: “For I am not come to judge the world, but that the world may be saved through Me.”87 I pardon willingly, I quickly forgive, “I will have mercy rather than sacrifice,”88 because by sacrifice the just is rendered more acceptable, by mercy the sinner is redeemed. “I come not to call the righteous but sinners.”89 Sacrifice was under the Law, in the Gospel is mercy. “The Law was given by Moses, grace by Me.”90
55. And again further on He says: “He that despiseth Me, and receiveth not My words, hath one that judgeth him.”91 Does he seem to you to have received Christ’s words who has not corrected himself? Undoubtedly not. He, then, who corrects himself receives His word, for this is His word, that every one should turn back from sin. So, then, of necessity you must either reject this saying of His, or if you cannot deny it you must accept it.
56. It is also necessary that he who leaves off sinning must keep the commandments of God and renounce his sins. We ought not, then, to interpret this saying of him who has always kept the commandments, for if this had been His meaning He would have added the word always, but by not adding it He shows that He was speaking of him who has kept what he has heard, and what he heard has led him to correct his faults; he has then kept what he has heard.
57. But how hard it is to condemn to penance for life one who even afterwards keeps the commandments of the Lord, let Him teach us Himself Who has not refused forgiveness. Even to those who do not keep His commandments, as you read in the Psalm: “If they profane My statutes and keep not My commandments, I will visit their offences with the rod and their sins with scourges, but My mercy will I not take from them.”92 So, then, He promises mercy to all.
58. Yet that we may not think that this mercy is without judgment, there is a distinction made between those who have paid continual obedience to God’s commandments, and those who at some time, either by error or by compulsion, have fallen. And that you may not think that it is only our arguments which press you, consider the decision of Christ, Who said: “If the servant knew his Lord’s will and did it not, he shall be beaten with many stripes, but if he knew it not, he shall be beaten with few stripes.”93 Each, then, if he believes, is received, for God “chasteneth every son whom He receiveth,”94 and him whom He chasteneth He does not give over unto death, for it is written: “The Lord hath chastened me sore, but He hath not given me over unto death.”95
21113 They who have committed a “sin unto death” are not to be abandoned, but subjected to penance, according to St. Paul. Explanation of the phrase “Deliver unto Satan.” Satan can afflict the body, but these afflictions bring spiritual profit, showing the power of God, Who thus turns Satan’s devices against himself.
59). Lastly, Paul teaches us that we must not abandon those who have committed a sin unto death, but that we must rather coerce them with the bread of tears and tears to drink, yet so that their sorrow itself be moderated. For this is the meaning of the passage: “Thou hast given them to drink in large measure,”96 that their sorrow itself should have its measure, lest perchance he who is doing penance should be consumed by overmuch sorrow, as was said to the Corinthians: “What will ye? Shall I come to you with a rod, or in love and a spirit of meekness?”97 But even the rod is not severe, since he had read: “Thou shalt beat him indeed with the rod, but shalt deliver his soul from death.”98
60. What the Apostle means by the rod is shown by his invective against fornication,99 his denunciation of incest, his reprehension of pride, because they were puffed up who ought rather to be mourning, and lastly, his sentence on the guilty person, that he should be excluded from communion, and delivered to the adversary, not for the destruction of the soul but of the flesh. For as the Lord did not give power to Satan over the soul of holy Job, but allowed him to afflict his body,100 so here, too, the sinner is delivered to Satan for the destruction of the flesh, that the serpent might lick the dust101 of his flesh, but not hurt his soul.
61. Let, then, our flesh die to lusts, let it be captive, let it be subdued, and not war against the law of our mind, but die in subjection to a good service, as in Paul, who buffeted his body that he might bring it into subjection, in order that his preaching might become more approved, if the law of his flesh agreed and was consonant with the law of his flesh. For the flesh dies when its wisdom passes over into the spirit, so that it no longer has a taste for the things of the flesh, but for the things of the spirit. Would that I might see my flesh growing weak, would that I were not dragged captive into the law of sin, would that I lived not in the flesh, but in the faith of Christ! And so there is greater grace in the infirmity of the body than in its soundness.
62. Having explained Paul’s meaning, let us now consider the words themselves, in what sense he said that he had delivered him to Satan for the destruction of the flesh, for the devil it is who tries us. For he brings ailments on each of our limbs, and sickness on our whole bodies. And then, too, he smote holy Job with evil sores from the feet to the head, because he had received the power of destroying his flesh, when God said: “Behold, I give him up unto thee, only preserve his life.”102 This the Apostle took up in the same words, giving up this man to Satan for the destruction of the flesh, that his spirit might be saved in the day of our Lord Jesus Christ.103
63. Great is the power, great is the gift, which commands the devil to destroy himself. For he destroys himself when he makes the man whom he is seeking to overthrow by temptation stronger instead of weak, because whilst he is weakening the body he is strengthening his soul. For sickness of the body restrains sin, but luxury sets on fire the sin of the flesh.
64. The devil is then deceived so as to wound himself with his own bite, and to arm against himself him whom he thought to weaken. So he armed holy Job the more after he wounded him, who, with his whole. body covered with sores, endured indeed the bite of the devil, but felt not his poison. And so it is well said of him, “Thou shalt draw out the dragon with an hook, thou wilt play with him as with a bird, thou shall bind him as a boy doth a sparrow, thou shalt lay thine hand upon him.”104
65. You see how he is mocked by Paul, so that, like the child in prophecy, he lays his hand on the hole of the asp, and the serpent injures him not; he draws him out of his hiding-places, and makes of his venom a spiritual antidote, so that what is venom becomes a medicine, the venom serves to the destruction of the flesh, it becomes medicine to the healing of the spirit. For that which hurts the body benefits the spirit.
66. Let, then, the serpent bite the earthy part of me, let him drive his tooth into my flesh, and bruise my body; and may the Lord say of me: “I give him up unto thee, only preserve his life.” How great is the power of Christ, that the guardianship of man is made a charge even to the devil himself, who always desires to injure him. Let us then make the Lord Jesus favourable to ourselves. At the command of Christ the devil himself becomes the guardian of his prey. Even unwillingly he carries out the commands of heaven, and, though cruel, obeys the commands of gentleness.
67. But why do I commend his obedience? Let him be ever evil that God may be ever good, Who converts his ill-will into grace for us. He wishes to injure us, but cannot if Christ resist him. He wounds the flesh but preserves the life. And then it is written: “Then shall the wolves and the lambs feed together, the lion and the ox shall eat straw, and they shall not hurt nor destroy in My holy mountain, saith the Lord.”105 For this is the sentence of condemnation on the serpent: “Dust shall be thy food.”106 What dust? Surely that of which it is said: “Dust thou art, and into dust shall thou return.”107
21114 St. Ambrose explains that the flesh given to Satan for destruction is eaten by the serpent when the soul is set free from carnal desires. He gives, therefore, various rules for guarding the senses, points out the snares laid for us by means of pleasures, and exhorts his hearers not to fear the destruction of the flesh by the serpent.
68). The serpent eats this dust, if the LordJesus is favourable to us, that our spirit may not sympathize with the weakness of the flesh, nor be set on fire by the vapours of the flesh and the heat of our members. “It is better to marry than to burn,”108 for there is a flame which burns within. Let us not then suffer this fire to approach the bosom of our minds and the depths of our hearts, lest we burn up the covering of our inmost hearts, and lest the devouring fire of lust consume this outward garment of the soul and its fleshy veil, but let us pass through the fire.109 And should any one fall into the fire of love let him leap over it and pass forth; let him not bind to himself adulterous lust with the bands of thoughts, let him not tie knots around himself by the fastenings of continual reflection, let him not too often turn his attention to the form of a harlot, and let not a maiden lift her eyes to the countenance of a youth. And if by chance she has looked and is caught, how much more will she be entangled if she gazes with curiosity.
69. Let custom itself teach us. A woman covers her face with a veil for this reason, that in public her modesty may be safe, That her face may not easily meet the gaze of a youth, let her be covered with the nuptial veil, so that not even in chance meetings she might be exposed to the wounding of another or of herself, though the wound of either were indeed hers. But if she cover her head with a veil that she may not accidentally see or be seen(for when the head is veiled the face is hidden), how much more ought she to cover herself with the veil of modesty, so as even in public to have her own secret place.
70. But granted that the eye has fallen upon another, at least let not the inward affection follow. For to have seen is no sin, but one must be careful that it be not the source of sin. The bodily eye sees, but let the eye of the heart be closed; let modesty of mind remain. We have a Lord Who is both strict and indulgent. The prophet indeed said: “Look not upon the beauty of a woman that is all harlot.”110 But the Lord said: “Whoever shall look on a woman to lust after her, hath committed adultery with her already in his heart.”111 He does not say, “Whosoever shall look hath committed adultery,” but “Whosoever shall look on her to last after her.” He condemned not the look but sought out the inward affection. But that modesty is praiseworthy which has so accustomed itself to close the bodily eyes as often not to see what we really behold. For we seem to behold with the bodily sight whatever meets us; but if there be not joined to this any attention of the mind, the sight also, according to what is usual in the body, fades away, so that in reality we see rather with the mind than with the body.
71. And if the flesh has seen the flame, let us not cherish that flame in our bosoms, that is, in the depths of the heart and the inward part of the mind. Let us not instil this fire into our bones, let us not bind bonds upon ourselves, let us not join in conversation with such as may be the cause to us of unholy fires. The speech of a maiden is a snare to a youth, the words of a youth are the bonds of love.
72. Joseph saw the fire when the woman eager for adultery spoke to him.112 She wished to catch him with her words. She set the snares of her lips, but was not able to capture the chaste man. For the voice of modesty, the voice of gravity, the rein of caution, the care for integrity, the discipline of chastity, loosed the woman’s chains. So that unchaste person could not entangle him in her meshes. She laid her hand upon him; she caught his garment, that she might tighten the noose around him. The words of a lascivious woman are the snares of lust, and her hands the bonds of love; but the chaste mind could not be taken either by snares or by bonds. The garment was cast off, the bonds were loosed, and because he did not admit the fire into the bosom of his mind, his body was not burnt.
73. You see, then, that our mind is the cause of our guilt. And so the flesh is innocent, but is often the minister of sin. Let not, then, desire of beauty overcome you. Many nets and many snares are spread by the devil. The look of a harlot is the snare of him who loves her. Our own eyes are nets to us, wherefore it is written: “Be not taken with thine eyes.”113 So, then, we spread nets for ourselves in which we are entangled and hampered. We bind chains on ourselves, as we read: “For every one is bound with the chains of his own sins.”114
74. Let us then pass through the fires of youth and the glow of early years; let us pass through the waters, let us not remain therein, lest the deep floods shut us in. Let us rather pass over, that we too may say: “Our soul has passed over the stream,”115 for he who has passed over is safe. And lastly, the Lord speaks thus: “If thou pass through the water, I am with thee, the rivers shall not overflow thee.”116 And the prophet says: “I have seen the wicked exalted above the cedars of Libanus, and I passed by, and lo, he was not.” Pass by things of this world, and you will see that the high places of the wicked have fallen. Moses, too, passing by things of this world, saw a great sight and said: “I will turn aside and see this great sight,”117 for had he been held by the fleeting pleasures of this world he would not have seen so great a mystery.
75. Let us also pass over this fire of lust, fearing which Paul—but fearing for us, inasmuch as by buffeting his body he had come no longer to fear for himself—says to us: “Flee fornication.”118 Let us then flee it as though following us, though indeed it follows not behind us, but within our very selves. Let us then diligently take heed lest while we are fleeing from it we carry it with ourselves. For we wish for the most part to flee, but if we do not wholly cast itout of our mind, we rather take it up than forsake it. Let us then spring over it, lest it be said to us: “Walk ye in the flame of your fire, which ye have kindled for yourselves.”119 For as he who “takes fire into his bosom burns his clothes,”120 so he who walks upon fiery coals must of necessity burn his feet, as it is written: “Can one walk upon coals of fire and not burn his feet?”121
76. This fire is dangerous, let us then not feed it with the fuel of luxury. Lust is fed by feastings, nourished by delicacies, kindled by wine, and inflamed by drunkenness. Still more dangerous than these are the incentives of words, which intoxicate the mind as it were with a kind of wine of the vine of Sodore. Let us be on our guard against abundance of this wine, for when the flesh is intoxicated the mind totters, the heart wavers, the heart is carried to and fro. And so with regard to each that precept is useful wherein Timothy is warned: “Drink a little wine because of thy frequent infirmities.”122 When the body is heated, it excites the glow of the mind; when the flesh is chilled with the cold of disease the spirit is chilled; when the body is in pain, the mind is sad, but the sadness shall become joy.
77. Do not then fear if your flesh be eaten away, the soul is not consumed. And so David says that he does not fear, because the enemy were eating up his flesh but not his soul, as we read: “When evil-doers come near upon me to eat up my flesh, my foes who trouble me, they were weakened and fell.”123 So the serpent works overthrow for himself alone, therefore is he who has been injured by the serpent given over to the serpent that he may raise up again him whom he cast down, and the overthrow of the serpent may be the raising again of the man. And Scripture testifies that Satan is the author of this bodily suffering and weakness of the flesh, where Paul says: “There was given unto me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted.”124 So Paul learned to heal even as he himself had been made whole.
21115 Returning from this digression, St. Ambrose explains what is the meaning of St. Paul where he speaks of coming “with a rod or in the spirit of meekness.” One who has grievously fallen is to be separated, but to be again restored to religious privileges when he has sufficiently repented. The old leaven is purged out when the hardness of the letter is tempered by the meal of a milder interpretation. All should be sprinkled with the Church’s meal and fed with the food of charity, lest they become like that envious elder brother, whose example is followed by the Novatians.
78). That faithful teacher, having promised one of two things, gave each. He came with a rod, for he separated the guilty man from the holy fellowship. And well is he said to be delivered to Satan who is separated from the body of Christ. But he came in love and with the spirit of meekness, whether because he so delivered him up as to save his soul, or because he afterwards restored to the sacraments him whom he had before separated.
79. For it is needful to separate one who has grievously fallen, lest a little leaven corrupt the whole lump. And the old leaven must be purged out, or the old man in each person; that is, the outward man and his deeds, he who among the people has grown old in sin and hardened in vices. And well did he say purged, not cast forth, for what is purged is not considered wholly valueless, for to this end is it purged, that what is of value be separated from the worthless, but that which is cast forth is considered to have in itself nothing of value.
80. The Apostle then judged that the sinner should then at once be restored to the heavenly sacraments if he himself wished to be cleansed. And well is it said “Purge,” for he is purged as by certain things done by the whole people, and is washed in the tears of the multitude, and redeemed from sin by the weeping of the multitude, and is purged in the inner man. For Christ granted to His Church that one should be redeemed by means of all, as she herself was found worthy of the coming of the Lord Jesus, in order that through One all might be redeemed.
81. This is Paul’s meaning which the words make more obscure. Let us consider the exact words of the Apostle: “Purge out,” says he, “the old leaven, that ye may be a new lump, even as ye are unleavened.”125 Either that the whole Church takes up the burden of the sinner, with whom she has to suffer in weeping and prayer and pain, and, as it were, covers herself with his leaven, in order that by means of all that which is to be done away in the individual doing penance may be purged by a kind of contribution and commixture of compassion and mercy offered with manly vigor.126 Or one may understand it as that woman in the Gospel teaches us, who is a type of the Church, when she hid the leaven in her meal, till all was leavened, and the whole could be used as pure.
82. The Lord taught me in the Gospel what leaven is when He said: “Do ye not understand that I said not concerning bread, Beware of the leaven of the Pharisees and Sadducees?”127 Then, it is said, they understood that He spake not of bread, but that they should beware of the doctrine of the Pharisees and Sadducees. This leaven, then—that is, the doctrine of the Pharisees and the contentiousness of the Sadducees—the Church hides in her meal, when she softened the hard letter of the Law by a spiritual interpretation, and ground it as it were in the mill of her explanations, bringing out as it were from the husks of the letter the inner secrets of the mysteries, and setting forth the belief in the Resurrection, wherein the mercy of God is proclaimed, and wherein it is believed that the life of those who are dead is restored.
83. Now this comparison seems to be not unfitly brought forward in this place, since the kingdom of heaven is redemption from sin, and therefore we all, both bad and good, are mingled with the meal of the Church that we all may be a new lump. But that no one may be afraid that an admixture of evil leaven might injure the lump, the Apostle said: “That ye may be a new lump, even as ye are unleavened;”128 that is to say, This mixture will render you again such, as in the pure integrity of your innocence. If we thus have compassion, we are not stained with the sins of others, but we gain the restoration of another to the increase of our own grace, so that our integrity remains as it was. And therefore he adds: “For Christ our Passover is sacrificed for us; ”129 that is, the Passion of the Lord profited all, and gave redemption to sinners who repented of the sins they had committed.
84. Let us then keep the feast on good food, doing penance yet joyful in our redemption, for no food is sweeter than kindness and gentleness. Let no envy towards the sinner who is saved be mingled with our feasts and joy, lest that envious brother, as is set forth in the Gospel, exclude himself from the house of his Father, because he grieved at the reception of his brother, at whose lasting exile he was wont to rejoice.
85. And you Novatians cannot deny that you are like him, who, as you say, do not come together to the Church because by penance a hope of return had been given to those who had lapsed. But this is only a pretence, for Novatian contrived his schism through grief at his loss of the episcopal office.
86. But do you not understand that the Apostle also prophesied of you and says to you: “And ye are puffed up and did not rather mourn, that he who did this deed might be taken away from among you”?130 He is, then, wholly taken away when his sin is done away, but the Apostle does not say that the sinner is to be shut out of the Church who counsels his cleansing.
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