Chapter I.

St. Ambrose writes in praise of gentleness, pointing out how needful that grace is for the rulers of the Church, and commended to them by the meekness of Christ. As the Novatians have fallen away from this, they cannot be considered disciples of Christ. Their pride and harshness are inveighed against.

1. If the highest end of virtue is that which aims at the advancement of most, gentleness is the most lovely of all, which does not hurt even those whom it condemns, and usually renders those whom it condemns worthy of absolution. Moreover, it is the only virtue which has led to the increase of the Church which the Lord sought at the price of His own Blood, imitating the lovingkindness of heaven, and aiming at the redemption of all, seeks this end with a gentleness which the ears of men can endure, in presence of which their hearts do not sink, nor their spirits quail.

2. For he who endeavours to amend the faults of human weakness ought to bear this very weakness on his own shoulders, let it weigh upon himself, not cast it off. For we read that the Shepherd in the Gospel1    S. Luke xv. 5. carried the weary sheep, and did not cast it off. And Solomon says: “Be not overmuch righteous;”2    Eccles. vii. 17. for restraint should temper righteousness. For how shall he offer himself to you for healing whom you despise, who thinks that he will be an object of contempt, not of compassion, to his physician?

3. Therefore had the Lord Jesus compassion upon us in order to call us to Himself, not frighten us away. He came in meekness, He came in humility, and so He said: “Come unto Me, all ye that labour and are heavy laden, and I will refresh you.”3    S. Matt. xi. 28. So, then, the Lord Jesus refreshes, and does not shut out nor cast off, and fitly chose such disciples as should be interpreters of the Lord’s will, as should gather together and not drive away the people of God. Whence it is clear that they are not to be counted amongst the disciples of Christ, who think that harsh and proud opinions should be followed rather than such as are gentle and meek; persons who, while they themselves seek God’s mercy, deny it to others, such as are the teachers of the Novatians, who call themselves pure.4    In order to distinguish themselves from Catholics the Novatians assumed the name καθαροί “pure.”

4. What can show more pride than this, since the Scripture says: “No one is free from sin, not even an infant of a day old;”5    Job xiv. 4 [LXX loosely]. and David cries out: “Cleanse me from my sin.”6    Ps. li. [l.] 2. Are they more holy than David, of whose family Christ vouchsafed to be born in the mystery of the Incarnation, whose descendant is that heavenly Hall which received the world’s Redeemer in her virgin womb? For what is more harsh than to inflict a penance which they do not relax, and by refusing pardon to take away the incentive to penance and repentance?7    It is necessary to vary the translation of the word pœnitentia in this place, as it bears the meaning both of “penance,” the temporal punishment inflicted on the sinner, and also of “repentance.” Now no one can repent to good purpose unless he hopes for mercy.

389 CAPUT PRIMUM.

0465A

Moderationis laus. Quam necessaria sit ea virtus praefectis Ecclesiae, potissimum Dominicae charitatis ac mansuetudinis exemplo demonstrari. Ab hac ergo cum desciverint Novatiani, eos pro Christi discipulis habendos non esse: quorum superbia et inclementia castigatur.

1. Si virtutum finis ille est maximus, qui plurimorum spectat profectum, moderatio prope omnium pulcherrima est: quae ne ipsos quidem quos damnat, offendit; et quos damnaverit, dignos solet facere absolutione. Denique sola est, quae Domini quaesitam sanguine Ecclesiam propagaverit, imitatrix beneficii 0465B coelestis, et redemptionis universorum salubri fine temperans, quem ferre possint aures hominum, mentes non refugere, non pavere animi.

2. Etenim qui studet humanae infirmitatis emendare vitia, ipsam infirmitatem suis debet sustinere, et quodammodo pensare humeris (Luc. XV, 5), non abjicere. Nam pastor ille Evangelicus lassam ovem vexisse legitur, non abjecisse (De Poenit. dist. I, c. Serpens, § Nam pastor). Et Salomon ait: Noli justus esse nimium (Eccl. VII, 17); debet enim justitiam temperare moderatio. Nam quemadmodum se tibi curandum praebeat, quem 390 fastidio habeas; qui 0466A contemptui se, non compassioni medico suo putet futurum?

3. Ideo Dominus Jesus compassus nobis est; ut ad se vocaret, non ut deterreret. Mitis venit, venit humilis. Denique ait: Venite ad me omnes, qui laboratis, et onerati estis, et ego vos reficiam (Matth. XI, 28). Reficit ergo Dominus Jesus, non excludit, neque abjicit: meritoque tales discipulos elegit, qui Dominicae voluntatis interpretes, plebem Dei colligerent, non repudiarent. Unde liquet eos inter Christi discipulos non esse habendos, qui dura pro mitibus, superba pro humilibus sequenda opinantur: et cum ipsi quaerant Domini misericordiam, aliis eam denegant; ut sunt doctores Novatianorum, qui mundos se appellant.

0466B 4. Quid his superbius, cum Scriptura dicat: quia nemo mundus a peccato, nec unius diei infans (Job. XIV, 4); et David clamet: A delicto meo munda me (Psal. L, 2)? Sanctiores isti quam David, de cujus nasci familia Christus incarnationis elegit mysterio, cujus posteritas aula coelestis est, utero virginali suscipiens mundi Redemptorem? Quid autem durius, quam ut indicant poenitentiam, quam non relaxent; cum utique veniam negando, incentivum auferant poenitentiae? Nemo enim potest bene agere poenitentiam, nisi qui speraverit indulgentiam (De Poenit., dist. 1, cap. Nemo potest).