Ambrose selected Letters 2920
2920 St. Ambrose relates to his sister the events at Milan connected with the demand of the Arians for a basilica, and how the people rose up in opposition. Then that on the second day the basilica had been occupied by soldiers, who however fraternized with the Catholics. He gives a sketch of his address, comparing their trials to those of Job, more particularly those caused by his wife, and other cases owing to women. Though the basilica was surrendered, he himself had been threatened by a notary, but this did not trouble him. He adapts the story of Jonah to the present circumstances, relates the joy of the people at recovering their church, Valentiuian’s words to his courtiers, and the behaviour of Calligonus to himself. The date of the letter is Easter, a.d. 385.
2001 1). Since in almost all your letters you enquire anxiously about the Church, you shall hear what is taking place. The day after I received your letter, in which you said you were troubled by dreams, the pressure of heavy troubles began to be felt. And this time it was not the Portian basilica, that is the one outside the walls, which was demanded, but the new basilica, that is the one within the walls, which is larger.
2002 2. First of all some great men, counsellors of state, begged of me to give up the basilica, and to manage that the people should make no disturbance. I replied, of course, that the temple of God could not be surrendered by a Bishop.
2003 3. On the following day this answer was approved by the people in the Church; and the Prefect1 came there, and began to persuade us to give up at least the Portian basilica, but the people clamoured against it. He then went away implying that he should report to the Emperor.
2004 4. The day after, which was Sunday, after the lessons and the sermon, when the Catechumens were dismissed, I was teaching the creed to certain candidates2 in the baptistery of the basilica. There it was reported to me that they had sent decani3 from the palace, and were putting up hangings,4 and that part of the people were going there. I, however, remained at my ministrations, and began to celebrate mass.5
1 The Praecorian Prefect, one of the four great officers of the Empire, their power extending over all departments of state, except the army. See Dict. Gr. and Rm Ant.
2 The Competentes, those of the Catechumens who having requested to be baptized were admitted to be instructed in the Creed and the Lord’s Prayer in preparation. This was usually done in Lent.
3 Officials probably of the same kind as lictors.
4 The officials were fixing outside the basilica certain vela or hangings, the effect of which was to mark the building as Imperial property.
5 Missam facere. This is the earliest extant instance of the use of this subsequently almost universal name for the Holy Eucharist, the meaning of which is uncertain).
2005 5. Whilst offering the oblation, I heard that a certain Castulus, who, the Arians said, was a priest, had been seized by the people. Passers-by had come upon him in the streets. I began to weep bitterly, and to implore God in the oblation that He would come to our aid, and that no one’s blood be shed in the Church’s cause, or at least that it might be my blood shed for the benefit not of my people only, but also for the unbelievers themselves. Not to say more, I sent priests and deacons and rescued the man from violence.
2006 6. Thereupon the heaviest sentences were decreed, first upon the whole body of merchants. And so during the holy days of the last week of Lent, when usually the bonds of debtors are loosed, chains were heard grating, were being placed on the necks ofinnocent persons, and two hundred pounds’ weight of gold was required within three days’ time. They replied that they would give as much or twice as much, if demanded, so that only they might preserve their faith. The prisons were full of trades-people.
2007 7. All the officials of the palace, that is the recorders, the commissioners, the apparitors of the different magistrates, were commanded to keep away from what was going on, on the pretence that they were forbidden to take part in any sedition; many very heavy penalties were threatened against men of position, if they did not surrender the basilica. Persecution was raging, and had they but opened the floodgates, they seemed likely to break out into every kind of violence.
2008 8. The Counts and Tribunes come and urged me to cause the basilica to be quickly surrendered, saying that the Emperor was exercising his rights since everything was under his power. I answered that if he asked of me what was mine, that is, my land, my money, or whatever of this kind was my own, I would not refuse it, although all that I have belonged to the poor, but that those things which are God’s are not subject to the imperial power. “If my patrimony is required, enter upon it, if my body, I will go at once. Do you wish to cast me into chains, or to give me to death? it will be a pleasure to me. I will not defend myself with throngs of people, nor will I cling to the altars and entreat for my life, but will more gladly be slain myself for the altars.”
2009 9. I was indeed Struck with horror when I learnt that armed men had been sent to take possession of the basilica, lest while the people were defending the basilica, there might be some slaughter which would tend to the injury of the whole city. I prayed that I might not survive the destruction of so great a city, or it might be of the whole of Italy. I feared the odium of shedding blood, I offered my own neck. Some Gothic tribunes were present, whom I accosted, and said, “Have you received the gift of Roman rights in order to make yourselves disturbers of the public peace? Whither will you go, if things here are destroyed?”
2010 10. Then I was desired to restrain the people; I answered that it was in my power not to excite them; but in God’s hands to quiet them. And that if they thought that I was urging them on, they ought at once to punish me, or that I ought to be sent to any desert part of the earth they chose. After I had said this, they departed, and I spent the whole day in the old basilica, and thence went home to sleep, that if any one wanted to carry me off he might find me ready.
2011 11. Before day when I left the house the basilica was surrounded by soldiers. It is said that the soldiers had intimated to the Emperor that if he wished to go forth he could do so; that they would be in attendance, if they saw him go to join the Catholics; if not that they would go to the assembly which Ambrose had convened.
2012 12. None of the Arians dared to go forth, for there was not one among the citizens, only a few of the royal family, and some of the Goths. And they as of old they made use of their waggons as dwellings, now make the Church their waggon. Wherever that woman goes, she carries with her all assemblage.
2013 13. I heard that the Basilica was surrounded by the groaning of the people, but whilst the lessons were being read, I was informed that the new Basilica also was full of people, that the crowd seemed greater than when they were all free, and that a Reader was being called for. In short, the soldiers themselves who seemed to have occupied the Basilica, when they knew that I had ordered that the people should abstain from communion with them, began to come to our assembly. When they saw this, the minds of the women were troubled, and one rushed forth. But the soldiers themselves said that they had come for prayer not for fighting. The people uttered some cries. With great moderation, with great instancy, with great faithfulness they begged that we would go to that Basilica. It was said, too, that the people in that Basilica were demanding my presence.
2014 14. I then commenced the following address. You have heard, my children, the reading of the book of Job, which, according to the appointed order and season,6 is being gone through. By experience the devil also knew that this book would be explained, in which all the power of his temptations is shown and made clear, and so to-day he roused himself with greater vigour. But thanks be to our God, who has so established you with faith and patience. I had mounted the pulpit to praise Job alone, and I have found in you all Jobs to praise. In each of you Job lives again, in each the patience and valour of that saint has shone forth again. For what more resolute could have been said by Christian men, than what the Holy Spirit has to-day spoken in you? We request, O Augustus, we do not fight, we do not fear, but we request. This beseems Christians both to wish for peace and tranquillity, and not to suffer constancy of faith and truth to be checked by fear. For the Lord is our Leader, “Who is the Saviour of them that hope in Him.” (Ps 17,7 [xvi.]
6 The Book of Job is still read in the evenings of Holy Week in the Eastern Church.
2015 15. But let us come to the lessons before us. You see that permission is given to the devil, that the good may be tested. The evil one envies all progress in good, he tempts us in divers way. He tried holy Job in his possessions, in his children, in pain of body. The stronger is tried in his own person, the weaker in that of another. And he was desirous of carrying off my riches which I possess in you, and wished to dissipate this patrimony of your tranquillity. And he strove to deprive me of yourselves also, my good children, for whom I daily renew the Sacrifice, you he endeavoured to involve in the ruin as it were of a public disturbance. I have then already been assailed by two kinds of temptation. And perhaps because the Lord our God knows me to be too weak, He has not yet given him power over my body. Though myself may desire it, though I offer myself, He deems me yet it may be unequal to this conflict, and exercises me with divers labours. And Job did not begin with that conflict but finished with it.
2016 16. But Job was tried by accumulated tidings of evils, he was also tried by his wife, who said, “Speak a word against God and die.”8 You see what terrible things are of a sudden stirred up, the Goths, armed men, the heathen, the fines of the merchants, the sufferings of the Saints. You observe what was commanded, when the order was given “surrender the Basilica;” that is “speak a word against God and die. And not only, speak against God,” but, Do something against Him. For the command was, surrender the altars of God.
8 (Jb 2,9,
2017 17. So, then, we are prepared by the imperial commands, but are strengthened by the words of Scripture, which replies: “Thou hast spoken as one of the foolish.” That temptation then is no light one, for, we know that those temptations are more severe which arise through women. For even Adam9 was overthrown by Eve, whereby it came to pass that he erred from the Divine commandments. And when he recognized his error, feeling the reproach of a guilty conscience, he would fain have hidden himself, but he could not be hidden, and so God said to him: “Adam, where art thou?”10 that is, what wast thou before? where hast thou now begun to be? Where had I placed thee? Whither hast thou wandered? Thou ownest that thou art naked because thou hast lost the robe of a good faith. Those are leaves with which thounow seekest to veil thyself. Thou hast rejected the fruit, thou desired to hide under the leaves of the Law, but thou art betrayed. Thou hast desired to depart from the Lord thy God for the sake of one woman, therefore thou fleest from Him Whom thou soughtest before to see. Thou hast chosen to hide thyself with one woman, to forsake the Mirror of the world, the abode in Paradise, the grace of Christ.
9 (Gn 3,6,
10 Gn 3,9).
2018 18. Why should I relate that Jezebel,11 also persecuted Elisha after a bloodthirsty fashion? or that Herodias12 caused John the Baptist to be slain? Individuals persecuted individuals; but for me, whose merits are far inferior, the trials are all the harder. My strength is less, but I have more danger. Of women change follows on change, their hatreds alternate, their falsehoods vary, elders assemble together, wrong done to the Emperor is made a pretence. What is then the reason of such severe temptation against me, a mere worm; except that they are attacking not me but the Church?
11 1R 19,1.
12 S. Mt 14,3.
2019 19. At last the command was given: Surrender the Basilica. My reply was, it is not lawful for me to surrender it, nor advantageous for you, O Emperor, to receive it. By no right can you violate the house of a private person, and do you think that the House of God may be taken away It is asserted that everything is lawful for the Emperor, that all things are his. My answer is: Do not, O Emperor, lay on yourself the burden of such a thought as that you have any imperial power over those things which belong to God.13 Exalt not yourself, but if you desire to reign long, submit yourself to God, It is written: “The things which are God’s to God, those which are Caesar’s to Caesar.”14 The palaces belong to the Emperor, the churches to the Bishop. Authority is committed to you over public, not over sacred buildings. Again the Emperor was stated to have declared: I also ought to have one Basilica. My answer was: It is not lawful for you to have it. What have you to do with an adulteress? For she is an adulteress who is not joined to Christ in lawful wedlock.
13 St. Ambrose is here repeating in plain words what he has also said before, that the secular power has no authority over the Church, and what belongs to God.
14 S. Mt 22,21.
2020 20. Whilst I was treating on this matter, tidings were brought me that the royal hangings were taken down, and the Basilica filled with people, who were calling for my presence, so I at once turned my discourse to this, and said: How high and how deep are the oracles of the Holy Spirit! We said at Matins, as you, brethren, remember, and made the response with the greatest grief of mind: “O God, the heathen are come into Thine inheritance,”15 And in very deed the heathen came, and even worse than the heathen came; for the Goths16 came, and men of different nations; they came with weapons and surrounded and occupied the Basilica. We in our ignorance of Thy greatness mourned over this, but our want of foresight was in error.
15 (Ps 79,1 [lxxviii.].
16 The Goths were mostly Arians, and so worse than heathen.
2021 21. The heathen are come, and in very truth are come into Thine inheritance, for they who came as heathen have become Christians. Those who came to invade Thine inheritance, have been made coheirs with God. I have those as protectors whom I considered to be adversaries. That is fulfilled which the Prophet sang of the Lord Jesus that “His dwelling is in peace,” and “There brake He the horns of the bows, the shield, the sword and the battle.”17 For whose girl is this, whose work is this but Thine, Lord Jesus? Thou sawest armed men coming to Thy temple; on the one hand the people wailing and coming in throngs so as not to seem to surrender the Basilica of God, on the other hand the soldiers ordered to use violence. Death was before my eyes, lest madness should gain any footing whilst things were thus. Thou, O Lord, didst come between, and madest of twain one.18 Thou didst restrain the armed men, saying, If ye run together to arms, if those shut up in My temple are troubled, “what profit is there in My blood.” Thanks then be unto Thee, O Christ. No ambassador, no messenger, but Thou, O Lord, hast saved Thy people, “Thou hast put off my sackcloth and girded me with gladness.”19
17 (Ps 76,2-3 [lxxv.]. E. V.—Salem, which means “peace.”
18 (Ep 2,15,
19 (Ps 30,11 [xxix.] ).
2022 22. I said these things, wondering that the Emperor’s mind could be softened by the zeal of the soldiers, the entreaties of the Counts, and the supplication of the people. Meanwhile I was told that a notary had been sent to me, to bring me orders. I retired a little, and he intimated the order to me. What were you thinking of, he said, in acting against the Emperor’s decree? I replied: I do not know what has been decreed, and I have not been informed of what has been unadvisedly done. He asked: Why did you send priests to the Basilica? If you are a tyrant I wish to know it, that I may know how to prepare against you. I replied by saying that I had done nothing hastily regarding the Church. That at the time when I heard that the Basilica was occupied by soldiers, I only gave freer utterance to groans, and that when many were exhorting me to go thither, I said: I cannot surrender the basilica, but I may not fight. But after I heard that the royal hangings had been taken away, when the people were urging me to go thither, I sent some priests; that I would not go myself, but said, I believe in Christ that the Emperor himself will treat with us.
2023 23. If these acts looked like tyranny, that I had arms, but only in the Name of Christ, that I had the power of offering my own body. Why, I said, did he delay to strike, if he thought me a tyrant? That by ancient right imperial power had been given by bishops, never assumed, and it was commonly said that emperors had desired the priesthood, rather than priests the imperial power. That Christ withdrew lest He should be made a king. That we had our own power; for the power of a bishop was his weakness. “When I am weak,” says the Apostle, “then I become strong.”20 But let him against whom God has not stirred up an adversary beware lest he make a tyrant for himself. That Maxim us did not say that I was the tyrant of Valentinian, he complained that by the intervention of my legation he had been unable to cross over into Italy.21 And I added that priests had never been tyrants, but had often suffered from them.
2024 24. We passed that whole day in sadness, but the imperial hangings were cut by boys in derision. I could not return home, because the soldiers who were guarding the basilica were all around. We repeated Psalms with the brethren in the smaller basilica of the Church.
2025 25. On the following day the Book of Jonah22 was read according to custom, after the completion of which I began this discourse. A book has been read, brethren, in which it is foretold that sinners shall be converted. Their acceptance takes place because that which is to happen is looked forward to at present. I added that the just man had been willing even to incur blame, in order not to see or denounce the destruction of the city. And because the sentence was mournful he was also saddened that the gourd had withered up. God too said to the prophet: “Art thou sad because of the gourd?” and Jonah answered: “I am sad.”23 And the Lord then said, that if he grieved that the gourd was withered, how much should He Himself care for the salvation of so many people. And therefore that He had put away the destruction which had been prepared for the whole city.
2026 26. And without further delay, tidings are brought that the Emperor had commanded the soldiers to retire from the basilica, and that the sums which had been exacted of the merchants should be restored. How great then was the joy of the whole people!how just their applause! and how abundant their thanks! And it was the day on which the Lord was delivered up for us, on which penance is relaxed in the Church. The soldiers vied with each other in bringing in these tidings, rushing to the altars, giving kisses, the mark of peace. Then I recognized that God had smitten the early worm that the whole city might be preserved.
2027 27. These things were done,and would that all was at an end! but the Emperor’s words full of excitement foreshadow future and worse troubles. I am called a tyrant, and even more than a tyrant. For when the Counts were entreating the Emperor to go to the Church, and said that they were doing this at the request of the soldiers, he answered: If Ambrose bade you, you would deliver me up to him in chains. You can think what may be coming after these words. All shuddered when they heard them, but he has some by whom he is exasperated.
2028 28. Lastly, too, Calligonus, the chief chamberlain, ventured to address me in peculiar language. Do you, said he, whilst I am alive treat Valentinian with contempt? I will take your head from you. My reply was, God grant you to fulfil your threat; for then I shall suffer as bishops do, you will act as do eunuchs. Would that God might turn them away from the Church, let them direct all their weapons against me, let them satisfy their thirst with my blood).
20 (2Co 12,10,
21 The first legation, a.d. 383 or 384.
22 Read now in the West on Holy Saturday.
23 Jon 4,9).
2921 St. Ambrose excuses himself for not having gone to the consistory when summoned, on the ground that in matters of faith no one but bishops could rightly judge, and that he was not contumacious because he would not suffer wrong to be done to his own order. And he adds that Auxentius would perhaps choose as judges either Jews or unbelievers, that is, persons hostile to Christ. He says further that he is willing to discuss the matters in dispute at a synod, and that he would have told the Emperor his word of mouth what he is now writing, but that his fellow bishops and the people would not suffer him to do so.
Ambrose, Bishop, to the most gracious Emperor and blessed Augustus, Valentinian.
1. Dalmatius, the tribune and notary, summoned me by the orders of your Clemency, as he asserted, demanding that I should also choose judges, as Auxentius had done. He did not mention the names of those who had been asked for, but he added that there was to be a discussion in the consistory, and that the judgment of your piety would give the decision.
2. To this I make, as I think, a suitable answer. No one ought to consider me contumacious when I affirm what your father of august memory not only replied by word of mouth,1 but also sanctioned by his laws, that, in a matter of faith, or any ecclesiastical ordinance, he should judge who was not unsuited by office, nor disqualified by equity, for these are the words of the rescript. That is, it was his desire that priests should judge concerning priests. Moreover, if a bishop were accused of other matters also, and a question of character was to be enquired into, it was also his will that this should be reserved for the judgment of bishops.
3. Who, then, has answered your Clemency contumaciously? He who desires that you should be like your father, or he that wishes you to be unlike him? Unless, perhaps, the judgment of so great an Emperor seems to any persons of small account, whose faith has been proved by the constancy of his profession,2 and his wisdom declared by the continual improvement of the State.
4. When have you heard, most gracious Emperor, that laymen gave judgment concerning a bishop in a matter of faith? Are we so prostrate through the flattery of some as to be unmindful of the rights of the priesthood, and do I think that I can entrust to others what God has given me? If a bishop is to be taught by a layman, what will follow? Let the layman argue, and the bishop listen, let the bishop learn of the layman. But undoubtedly, whether we go through the series of the holy Scriptures, or the times of old, who is there who can deny that, in a matter of faith,—in a matter I say of faith,—bishops are wont to judge of Christian emperors, not emperors of bishops.
5. You will, by the favour of God, attain to a riper age, and then you will judge what kind of bishop he is who subjects the rights of the priesthood to laymen. Your father, by the favour of God a man of riper age, used to say: It is not my business to judge between bishops. Your Clemency now says: I ought to judge. And he, though baptized in Christ, thought himself unequal to the burden of such a judgment, does your Clemency, who have yet to earn for yourself the sacrament of baptism, arrogate to yourself a judgment concerning the faith, though ignorant of the sacrament of that faith?
6. I can leave it to be imagined what sort of judges he will have chosen. since he is afraid to publish their names. Let them simply come to the Church, if there are any to come; let them listen with the people, not for every one to sit as judge, but that each may examine his own disposition, and choose whom to follow. The matter is concerning the bishop of that Church: if the people hear him and think that he has the best of the argument, let them follow him, I shall not be jealous.
7. I omit to mention that the people have themselves already given their judgment. I am silent as to the fact that they demanded of your father him whom they now have.3 I am silent as to the promise of your father that if he who was chosen would undertake the bishopric there should be tranquillity. I acted on the faith of these promises.
8. But if he boasts himself of the approval of some foreigners, let him be bishop there from whence they are who think that he ought to receive the name of bishop. For I neither recognize him as a bishop, nor know I whence he comes).
9. And how, O Emperor, are we to settle a matter on which you have already declared your judgment, and have even promulgated laws,4 so that iris not open to any one to judge otherwise? But when you laid down this law for others, you laid it down for yourself as well. For the Emperor is the first to keep the laws which he passes. Do you, then, wish me to try how those who are chosen as judges will either come, contrary to your decision, or at least excuse themselves, saying that they cannot act against so severe and so stringent a law of the Emperor?
10. But this would be the act of one contumacious, not of one who knew his position. See, O Emperor, you are already yourself partially rescinding your law, would that it were not partially but altogether! for I would not that your law should be set above the law of God. The law of God has taught us what to follow; human laws cannot teach us this. They usually extort a change from the fearful, but they cannot inspire faith.
11. Who, then, will there be, who when he reads that at one instant through so many provinces the order was given, that whoever acts against the Emperor shall be beheaded, that whoever does not give up the temple of God shall at once be put to death; who, say, is there who will be able either alone or with a few others to say to the Emperor: I do not approve of your law? Priests are not allowed to say this, are then laymen allowed? And shall he judge concerning the faith who either hopes for favour or is afraid of giving offence?
12. Lastly, shall I myself choose laymen for judges, who, if they upheld the truth of their faith, would be either proscribed or put to death, as that law passed concerning the faith decrees? Shall I then expose these men either to denial of the truth or to punishment?
13. Ambrose is not of sufficient importance to degrade the priesthood on his own account. The life of one is not of so much value as the dignity of all priests, by whose advice I gave those directions, when they intimated that there might perchance be some heathen or Jew chosen by Auxentius, to whom I should give a triumph over Christ, if I entrusted to him a judgment concerning Christ. What else pleases them but to hear of some insult to Christ? What else can please them unless(which God forbid) the Godhead of Christ should be denied? Plainly they agree well with the Arian who says that Christ is a creature, which also heathen and Jews most readily acknowledge.
14. This was decreed at the Synod of Ariminum, and rightly do I detest that council, following the rule of the Nicene Council, from which neither death nor the sword can detach me, which faith the father of your Clemency also. Theodosius, the most blessed Emperor, both approved and follows. The Gauls hold this faith, and Spain, and keep it with the pious confession of the Divine Spirit.
15. If anything has to be discussed I have learnt to discuss it in church as those before me did. If a conference is to be held concerning the faith, there ought to be a gathering of Bishops, as was done under Constantine, the Prince of august memory, who did not promulgate any laws beforehand, but left the decision to the Bishops. This was done also under Constantius, Emperor of august memory, the heir of his father’s dignity. But what began well ended otherwise, for the Bishops had at first subscribed an unadulterated confession of faith, but since some were desirous of deciding concerning the faith inside the palace, they managed that those decisions of the Bishops should be altered by fraud. But they immediately recalled this perverted decision, and certainly the larger number at Ariminum approved the faith of the Nicene Council and condemned the Arian propositions.
16. If Auxentius appeals to a synod, in order to discuss points concerning the faith(although it is not necessary that so many Bishops should be troubled for the sake of one man, who, even if he were an angel from heaven, ought not to be preferred to the peace of the Church), when I hear that a synod is gathering, I, too, will not be wanting. Repeal, then, the law if you wish for a disputation.
17. I would have come, O Emperor, to your consistory, and have made these remarks in your presence, if either the Bishops or the people had allowed me, but they said that matters concerning the faith ought to be treated in the church, in presence of the people.
18. And I wish, O Emperor, that you had not given sentence that I should go into banishment whither I would. I went out daily. No one guarded me. You ought to have appointed me a place wherever you would, for I offered myself for anything. But now the clergy say to me, “There is not much difference whether you voluntarily leave the altar of Christ or betray it, for if you leave it you will betray it.”
19. And I wish it were clearly certain to me that the Church would by no means be given over to the Arians. I would then willingly offer myself to the will of your piety. But if I only am guilty of disturbance, why is there a command to invade all other churches? I would it were established that no one should trouble the churches, and then I could wish that whatever sentence seems good should be pronounced concerning me.
20. Vouchsafe, then, O Emperor, to accept the reason for which I could not come to the consistory. I have never learned to appear in the consistory except on your behalf,5 and I am not able to dispute within the palace, who neither know nor wish to know the secrets of the palace.
21. I, Ambrose, Bishop, offer this memorial to the most gracious Emperor, and most blessed Augustus Valentinian).
1 “When Valentinian was journeying from Constantinople to Rome …some bishops despatched Hypatian …to request permission to assemble themselves together for deliberation on questions of doctrine. …Valentinian made the following reply: ’I am but one of the laity, and have therefore no right to interfere in these transactions; let the priests, to whom such matters appertain, assemble where they please.” Sozomen, (Qo Hist. VI. 7 [Vol. II. of this series]. The law referred to is not extant.
2 Allusion is here made to a celebrated act of Valentinian, when attending on the Emperor Julian at the temple of Fortune. One of the attendants sprinkled him with lustral water, and Valentinian struck him with his fist, saying that this water defiled rather than purified those whom it touched. Comp. Sozomen, Hist. Eccl. VI. 6.
3 St. Ambrose is alluding to the circumstances of his own election).
4 A law in favour of the Arians, allowing them to meet together freely, passed through the influence of Justina. See Sozomen, Hist. Eccl. VII. 13).
5 This refers modestly to the legations undertaken by St. Ambrose on two separate occasions to Maximus, when the Empress Justina feared for the safety of herself and Valentinian. In his first mission, a.d. 383, he had at great personal risk induced Maximus not to invade Italy, but to leave Valentinian in peaceful possession of a share of the empire. In his second embassy, a.d. 387, he was less successful, as Maximus had determined on invading Italy; so that Justina and Valentinian escaped to the East, seeking the protection of Theodosius, who took their part, and defeated Maximus and put him to death at Aquileia, a.d. 388).
Ambrose selected Letters 2920