LETTER XVII. [A.D.384.]

This letter was addressed to the Emperor Valentinian the 2nd at the time when a deputation from the Senate at Rome, headed by Symmachus, were seeking to obtain from him the restoration of the statue and altar of Victory. The facts relating to this statue form so important a page in the history of the gradual suppression of paganism in the Empire, that it may be well to give a brief outline of them, especially as this and the following letter, and the 'Memorial of Symmachus' which accompanies them, contain several allusions to them. Constantius 2nd, son of Constantine, when at Rome in 356 A.D., ordered the statue of Victory which stood in the senate-house, 'a majestic female standing on a globe, with flowing garments, expanded wings, and a crown of laurel in her outstretched hand' (Gibbon, ch. xxviii.) and the altar which stood before it, at which the senators were sworn, to he removed, as an offence to the Christians. The altar was restored by Julian, along with the other disused symbols and rites of paganism. It was tolerated by Valentinian 1st, who probably did not venture at once to overthrow Julian's work, (see Memorial of Symmachus §  7, 8) though S. Ambrose (Lett. xvii. § 16) rhetorically represents him as pleading that he was not aware of its being there, and that no one had complained to him of its presence. It was once more removed by Gratian, (sec Lett. xvii. § 16.) The pagan party in the Senate then made great efforts to procure its restoration. Gibbon (ch. xxviii. note 13.) enumerates four successive deputations sent by them with this object, 'the first, A. D. 382, to Gratian, who refused them audience, the second, A.D. 384, to Valentinian, the third, A.D. 388, to Theodosius, the fourth, A. D. 392, to Valentinian.' The two letters of S. Ambrose and the Memorial of Symmachus refer to the second of these deputations. In this first one he presses on the Emperor his duty and responsibility as a Christian Emperor, urges that the heathens have deprived themselves of any equitable claim by their persecution of the Christians in former times; asserts that the petition is only that of a minority of the Senate, just as had been the case years before, when they applied to Gratian. He then asks for a copy of the Memorial, in order to answer it in full, and warns Valentinian that he will find no Bishop to admit him to any share in Christian worship if he inflicts this insult on their faith, and reminds him of his brother and father, who would rise from the grave to reproach him.

Though called Letters, these two documents are rather state-papers. S.Ambrose himself in the latter speaks of the former as a 'libellus,' the term usually applied to petitions or memorials.

BISHOP AMBROSE TO THE MOST BLESSED PRINCE AND CHRISTIAN EMPEROR VALENTINIAN.

1. As all who are under the dominion of Rome are enlisted to serve you, the emperors and kings of the earth, so you yourselves are enlisted to serve Almighty God and our holy Faith. For safety cannot he imperilled, save when every man is a sincere worshipper of the true God, the God of the Christians, who governs all things; for He is the only true God, and is to he worshipped by the inmost spirit.  As for all the gods of the heathen, they are but idols, as the Scripture saith.  02-47 47. Ps. xcvi. 5.

2. Now he that is the soldier of this, the true God, and worships Him in his inmost spirit, offers to Him no insincere or lukewarm service, but a zealous faith and devotion. At any rate no one ought to give his consent to the worship of idols and the observance of profane ceremonies. For no man can deceive God, before Whom all the secrets of the heart are manifest.

3. Seeing then, most Christian Emperor, that not only faith, but the very zeal and care and devotion of faith, is due from you to God, I wonder how some men can have conceived the thought that it was your duty to command the restoration of altars to the gods of the Gentiles, and to bestow money for the purposes of profane sacrifices. For if you give what has long been appropriated to the emperor's privy purse or the city treasury  02-48 48. a 'fisco vel arcae.' The 'fiscus,' or imperial treasury, received whatever was assigned to the Emperor individually, distinguished from the 'acrarium,' which received what belonged to the senate, as representing the old respublica: 'area' is sometimes used in late writers as equivalent to 'fiscus,' sometimes, when distinguished from it, as here, it signifies the city funds, which were distinct from both. , you will seem to be giving out of what is your own rather than refunding to others what belongs to them.

4. The men who now complain of their losses are those who never spared our blood, and have even laid in ruins the very structures of our Churches. The men who ask for privileges are they who denied to us by the late law of Julian  02-49 49. b Julian's edict, forbidding the Christians to teach in the schools of grammar and rhetoric, is mentioned with disapproval by Gibbon ch. xxiii. the common right of speaking and teaching, privileges too whereby even Christians have often been deceived, for by these means they sought to entrap some persons, either unawares or else by the desire to avoid the burthen of public duties. And since all men have not courage, many even under Christian Emperors have lapsed.

5. Even had these things never been repeated, I could have proved that your authority ought to have abolished them, but now that they have been severally forbidden by many previous Emperors and abolished at Rome in the interests of the true Faith by your Majesty's brother Gratian of illustrious memory, and abolished by a formal rescript, do not, I beseech you, pluck up again these Christian ordinances, nor rescind your brother's injunctions. In civil matters, if ought is decreed, no man considers that it should be overthrown, and shall a religious precept be trampled on?

6. Let no man beguile your youth; if he be a heathen who asks this of you, let him not ensnare your mind in the bonds of his own superstition, rather his very zeal ought to admonish you with what ardour you ought to defend the true Faith, when he with all the warmth of truth defends falsehood. I myself urge you to shew deference to the merits of illustrious men; but it is certain that God ought to be obeyed above all.

7. When we have to consult on military matters we should look for the opinion of one who is versed in war, and follow his counsel; when we treat of religion God is to be considered. No man is injured by Almighty God being preferred before him. He may keep his own opinion, you do not constrain any man to worship against his will, and your Majesty ought to have the same liberty, and every one should be content to be unable to extort from the Emperor, what it would be a hardship for the Emperor to desire to extort from him. The very heathen are wont to be displeased by a double-minded man, for every man ought boldly to defend the faith of his own heart, and to maintain his purpose.

8. But if any who call themselves Christians conceive that you should make such a decree, let not bare words affect your mind, let not idle names deceive you. Whoever persuades to this, or decrees it, offers sacrifice to the gods. Yet it is more tolerable that one should sacrifice than that all should fall. Here the whole Senate of Christians is in danger.

9. If at the present day, (which God forbid) an heathen Emperor were to erect an altar to false gods, and compel the Christians to assemble there, in order for them to be present at the sacrifice, so that the breath and mouth of the faithful might be tainted with ashes from the altar, with sparks from the sacrilege, with smoke from the pile, and should force them to vote in a house in which the members were sworn at the altar of an idol, (for on this account it is that they maintain that an altar should be set up, namely, that every one should consult for the public weal, under the obligation of what they consider its sanctity, although the majority of the Senate now consists of Christians,) if this, I say, were the case, Christians would consider themselves persecuted, if they were compelled by such an alternative to come to the assembly, and indeed it is often by violence that they are compelled to come: shall Christians then in  your reign be compelled to swear on the altar? What is an oath, but an acknowledgement of the divine power of him whom you call upon to attest your truthfulness? Is it in  your reign that the request and demand is made, that you bid an altar to be erected, and money expended on profane sacrifices?

10. But this cannot be decreed without sacrilege, and so I beg you not to decree or order it, nor to subscribe any such decree. I appeal to your faith as a minister of Christ; all the Bishops would have appealed with me, had not this report which has reached men's ears that such a thing was either propounded in your Council or petitioned for by the Senate, been so sudden and incredible. But let it not be said that the Senate have petitioned for this; a few heathen have usurped the name of all. For nearly two years ago on an attempt of this kind, holy Damasus the Bishop of the Roman Church, chosen by the judgment of God, sent me a document which the Christian senators in large numbers had presented, declaring that they gave no commission of the sort, that they did not agree or consent to such petitions of the heathen, and they threatened that they would not come either publicly or privately to the Senate if such a decree was made. Is it worthy of your reign, that is of a Christian reign, that Christian senators should be deprived of their dignity, that the profane wishes of the heathen may be carried into effect? This document I sent to your Majesty's brother  02-50 50. c i. e. his half brother Gratian. , and it proves that the Senate gave no commission to the deputies about the expenses of superstition.

11. But perhaps it may be said, Why then were they not present in the Senate, when these things were brought forward? They say plainly enough what they wish, by not being present; they have said enough in addressing your Majesty. And yet we need not wonder if they who will not concede to your Majesty the liberty of refusing to command that which you do not approve, or of maintaining your own opinion, should deprive private men at Rome of the right of resistance.

12. Remembering then the commission so lately laid upon me, I again appeal your own faith, I appeal to your own sentiments, not to give your answer in accordance with this heathen petition, or sign your name to such an answer, for it would be sacrilegious. Consult him who is your Excellency's father, the Emperor Theodosius, to whom you have been wont to refer in all causes of importance; and nothing can be graver than religion, more exalted than faith.

13. Were this a civil matter, the right of reply would be reserved for the opposing party: it is a matter of religion, and I, as Bishop, appeal to you, I request to be furnished with a copy of the Memorial which has been sent, that I may answer more at large; and so let your Majesty's father be consulted on the whole matter and vouchsafe a gracious answer. Assuredly should the decree be different, we as Bishops cannot quietly permit and connive at it; it will indeed be in your power to come to the Church, but there you will either not find a priest, or you will find one purposed to resist.

14. What answer will you give to the priest when he says to you, 'the Church seeks not your gifts, because you have adorned the heathen temples with gifts; the Altar of Christ rejects your gifts, because you have erected altars to idols, for it was your word, your hand, your signature, your act: the Lord Jesus refuses and repels your service, because you have served idols, for He has said to you,  Ye cannot serve two masters?  02-51 51. S. Luke xvi. 13. The Virgins dedicated to God enjoy no privileges from you, and do the vestal Virgins claim them? What do you want of the priests of God, when you have preferred to them the profane petitions of the heathen? We cannot enter into fellowship with the errors of others.'

15. What will you answer to this charge? That it is a boyish error? Every age is perfect in Christ, and fulfilled with God. No childhood in faith can be admitted; for children confronted with their persecutors have boldly confessed Christ.

16. What answer will you make to your brother? Will he not say to you, 'I would not believe myself conquered, for I left you Emperor, I regretted not to die, because you were my successor, I grieved not that I was withdrawn from power, because I believed that my edicts, specially those concerning religion, would continue for ever. These were the memorials of piety and virtue which I had erected, these trophies of victory over the world, these the spoils of the devil, of the adversary of all, which I had offered up, and in which lies eternal victory. What more could an enemy have deprived me of? You have abrogated my decrees; an act which even he who took up arms against me  ^{02-52 52. d i. e. Maximus.} has not yet committed. Now am I pierced with a more deadly weapon, in that my brother has annulled my ordinances. Your acts tend to the injury of my better part, for while the one destroys my body the other destroys my good name. Now are my laws repealed, repealed too (which makes it more painful) by your adherents and by mine; that very thing which even my enemies had praised in me is repealed. If you have willingly acquiesced, you have condemned the Faith which I held, if you have yielded reluctantly, you have betrayed your own. And so, what is a still heavier calamity, I incur danger in your person also.'

17. What answer will you make to your father  02-53 53. e Valentinian the 1st. , who with still greater grief will address you, saying: 'You have judged very wrongly of me, my son, in supposing that I could have winked at the heathen. No man ever informed me that there was an altar in the Roman Senate house  02-54 54. f This is sometimes represented as an exaggerated piece of rhetoric on S. Ambrose's part, not to be regarded as representing a real truth: but it may very well do so, for Valentinian was almost constantly occupied with wars on the frontiers of the empire, and it does not appear from his life that be was ever at Rome during his reign. Milan, not Rome, was the chief seat of the Western Emperors at this time, when they were not with their armies. ; never could I have believed such a crime as that heathen sacrifices should be performed in that common council of Christians and heathens, that is to say, that the heathen should triumph in the presence of Christians, and Christians should be compelled against their wills to be present at sacrifices. Many and various were the crimes committed during my reign, those that were discovered I punished, and if any man escaped unnoticed, is it just to say that I approved that which no one informed me of? You have judged most wrongly of me, if you suppose that a foreign superstition and not my own faith preserved to me the empire.'

18. Wherefore, your Majesty, seeing that if you make any such decree, you will injure, first God, and next your father and brother, I beseech you to do that which you know will be profitable to your salvation in the sight of God.

EPISTOLA XVII.

 Imperatorum esse religionem tueri: nec ab eis instaurationem superstitionis postulandam. Nullam ergo illorum habendam rationem a quibus quidpiam contra fidei christianae decus flagitatur. Falso petitionem senatus nomine oblatam esse, cum ei christiani senatores non consenserint. De hoc referri oportere ad Theodosium, et ad episcopos: Valentinianum, si privilegia infidelibus concesserit, ab Ecclesia rejiciendum, sed et fratris ac patris memoriae irrogaturum injuriam, de qua graviter expostulantes, inducuntur. 

AMBROSIUS episcopus beatissimo principi, et christianissimo imperatori VALENTINIANO.

 0961B 1. Cum omnes homines, qui sub ditione Romana sunt, vobis militent imperatoribus, terrarum atque principibus, tum ipsi vos omnipotenti Deo et sacrae fidei militatis. Aliter enim salus tuta esse non poterit, nisi unusquisque Deum verum, hoc est, Deum christianorum, a quo cuncta reguntur, veraciter colat; ipse enim solus verus est Deus, qui intima mente veneretur:  Dii enim  gentium daemonia, sicut Scriptura dicit (Psal. XCV, 5).

2. Huic igitur Deo vero quisquis militat, et qui intimo colendum recipit affectu, non dissimulationem, non conniventiam, sed fidei studium et devotionis impendit. Postremo si non ista, consensum saltem aliquem non debet colendis idolis, et profanis ceremoniarum cultibus exhibere. Nemo enim Deum fallit,  0961C cui omnia etiam cordis occulta manifesta sunt.

3. Ergo cum a te, Imperator christianissime, fides Deo vero sit exhibenda, cum ipsius fidei studium, cautio atque devotio, miror quomodo aliquibus in spem venerit, quod debeas aras diis gentium tuo instaurare praecepto, ad usus quoque sacrificiorum profanorum praebere sumptum; quod enim jamdudum vel fisco vel arcae est vindicatum, de tuo magis conferre videbere, quam de suo reddere.

4. Et de dispendiis queruntur, qui numquam  0962A nostro sanguini pepercerunt, qui ipsa Ecclesiarum aedificia subruerunt. Petunt etiam ut illis privilegia deferas, qui loquendi et docendi nostris communem usum Juliani lege proxima denegarunt, et privilegia illa, quibus saepe decepti sunt etiam christiani: nonnullos enim illis privilegiis partim per imprudentiam, partim propter publicarum necessitatum molestias declinandas irretire voluerunt; et quia non omnes fortes inveniuntur, etiam sub principibus christianis plerique sunt lapsi.

3. Sed haec si jam sublata non essent, auferenda tuo imperio comprobarem: at cum per 825 totum fere orbem a pluribus retro principibus inhibita interdictaque sint, Romae autem a fratre clementiae tuae, augustae memoriae Gratiano, fidei verae ratione  0962B sublata sint, et datis antiquata rescriptis; ne quaeso, vel fideliter statuta convellas, vel fraterna praecepta rescindas. De negotiis civilibus, si quid statuit, nemo putat esse temerandum; et praeceptum de religione calcatur.

6. Nullus obrepat juniori aetati tuae: sive ille gentilis est, qui ista deposcit, non debet mentem tuam vinculis suae superstitionis innectere: sed proprio studio docere et admonere te debet, quemadmodum verae fidei studere debeas; quando ille tanto motu veri vana defendit. Deferendum meritis clarorum virorum et ego suadeo: sed Deum certum est omnibus praeferendum.

7. Si de re militari est consulendum, debet exercitati in praeliis viri exspectari sententia, consilium  0962C comprobari: quando de religione tractatus est, Deum cogita. Nullius injuria est, cui Deus omnipotens antefertur. Habet ille sententiam suam. Invitum non cogitis colere, quod nolit; hoc idem vobis liceat, Imperator, et unusquisque patienter ferat, si non extorqueat imperatori, quod moleste ferret, si ei extorquere cuperet imperator. Ipsis gentilibus displicere consuevit praevaricantis affectus; libere enim debet defendere unusquisque fidele mentis suae et servare propositum.

 0963A 8. Quod si aliqui nomine christiani tale aliquid decernendum putant, mentem tuam vocabula nuda non capiant, nomina cassa non fallant. Quisquis hoc suadet, sacrificat, et quisquis hoc statuit: tolerabilius tamen est unius sacrificium, quam lapsus omnium. Totus hic christianorum periclitatur senatus.

9. Si hodie gentilis aliquis, Imperator, quod absit, aram statueret simulacris, et eo convenire cogeret christianos; ut sacrificantibus interessent, ut oppleret anhelitus et ora fidelium cinis ex ara, favilla de sacrilegio, fumus ex busto: et in ea curia sententiam diceret, ubi jurati ad aram simulacri in sententiam cogerentur (propterea enim interpretantur aram locatam, ut ejus sacramento, ut ipsi putant, unusquisque conventus consuleret in medium, cum  0963B majore jam curia christianorum numero sit referta), persecutionem esse crederet christianus, qui cogeretur tali optione ad senatum venire: 826 quod fit plerumque; nam et injuriis convenire coguntur. Te ergo imperatore, christiani in aram jurare cogentur? Quid est jurare, nisi ejus quem testaris fidei tuae praesulem, divinam potentiam confiteri? Te imperatore, hoc petitur et postulatur; ut aram jubeas elevari, sumptum sacrificiis profanis dari?

10. Sed hoc non potest sine sacrilegio decerni; unde rogo te ne id decernas, statuas, vel in ejusmodi decreta subscribas. Convenio fidem tuam Christi sacerdos: omnes conveniremus episcopi, nisi incredibile hoc et repentinum ad aures pervenisset hominum, quod tale aliquid esset vel in consistorio  0963C suggestum tuo, vel a senatu petitum. Sed absit ut hoc senatus petisse dicatur: pauci gentiles communi utuntur nomine. Nam et ante biennium ferme, cum hoc petere tentarent, misit ad me sanctus Damasus Romanae Ecclesiae sacerdos, judicio Dei electus, libellum quem christiani senatores dederunt, et quidem innumeri, postulantes nihil se tale mandasse, non congruere gentilium istiusmodi petitionibus, non praebere consensum: questi etiam publice privatimque se non conventuros ad curiam, si tale  0964A aliquid decerneretur. Dignum est temporibus vestris, hoc est, christianis temporibus, ut dignitas christianis senatoribus abrogetur; quo gentilibus profanae deferatur voluntatis effectus? Hunc libellum ego fratri clementiae vestrae direxi; unde constitit non senatum aliquid de superstitionis impensis mandasse legatis.

11. Sed fortasse dicatur: Cur dudum non interfuerint senatui, cum ista peterentur? Satis loquuntur quid velint, qui non interfuerunt: satis locuti sunt, qui apud imperatorem locuti sunt. Et miramur tamen si privatis resistendi Romae eripiunt libertatem, qui nolunt esse liberum tibi non jubere, quod non probas; servare, quod sentis.

12. Et ideo memor legationis proxime mandatae  0964B mihi, convenio iterum fidem tuam, convenio mentem tuam; ne vel respondendum secundum hujusmodi petitionem gentilium censeas, vel in ejusmodi responsa sacrilegium subscriptionis adjungas. Certe refer ad parentem pietatis tuae principem Theodosium, quem super omnibus fere majoribus causis consulere consuesti. Nihil majus est religione, nihil sublimius fide.

12*. Si civilis causa esset, diversae parti responsio servaretur; causa religionis est, episcopus convenio. 827 Detur mihi exemplum missae relationis, ut ego plenius respondeam; et sic de omnibus consultus clementiae tuae parens respondere dignetur. Certe si aliud statuitur, episcopi hoc aequo animo pati et dissimulare non possumus; licebit tibi ad  0964C Ecclesiam convenire: sed illic non invenies sacerdotem, aut invenies resistentem.

14. Quid respondebis sacerdoti dicenti tibi: Munera tua non quaerit Ecclesia, quia templa gentilium muneribus adornasti? Ara Christi dona tua respuit, quoniam aram simulacris fecisti; vox enim tua, manus tua; et subscriptio tua, opus est tuum. Obsequium tuum Dominus Jesus recusat et respuit, quoniam idolis obsecutus es; dixit enim tibi:  Non potestis duobus dominis   servire (Matth. VI, 25). Privilegia  0965A tua sacratae Deo virgines non habent, et vindicant virgines Vestae? Cur sacerdotes Dei requiris, quibus petitiones profanas gentilium praetulisti? Alieni erroris societatem suscipere non possumus.

15. Quid respondebis his verbis? Puerum esse te lapsum? Omnis aetas perfecta Christo est; omnis Deo plena. Pueritia fidei non probatur: parvuli etiam Christum intrepido adversus persecutores ore confessi sunt.

16. Quid respondebis germano tuo? Nonne tibi dicet: Victum me esse non credidi, quia te imperatorem reliqui: mori non dolui, quia te haeredem habebam: imperio me decedere non ingemui; quia imperia mea, praesertim de religione divina, omnibus saeculis mansura credebam? Hos ergo titulos piae  0965B virtutis erexeram, has de saeculo manubias, haec spolia de diabolo, has ego de adversario omnium exuvias offerebam, in quibus aeterna victoria est. Quid mihi plus potuit meus hostis auferre? Abrogasti decreta mea: quod adhuc ille qui contra me levavit arma, non fecit. Nunc gravius telum corpore recipio, quod a fratre mea statuta damnantur. Meliore parte mei apud te periclitor; illa enim mors corporis, ista virtutis est. Nunc mihi abrogatur imperium, et quod est gravius, abrogatur a tuis, abrogatur a meis: et id abrogatur, quod in me etiam mei adversarii praedicarunt. Si volens acquievisti, damnasti fidem meam: si invitus cessisti, prodidisti tuam. Ergo, quod gravius est, et in te periclitor.

16*. Quid respondebis etiam patri, qui te majore  0965C dolore conveniet, dicens: De me, fili, 828 pessime judicasti, qui putasti quod ego gentilibus conniventiam praestitissem: nemo ad me detulit aram esse in illa Romana curia; numquam tantum nefas credidi, quod in communi illo christianorum gentiliumque concilio sacrificarent gentiles, hoc est, insultarent gentiles praesentibus christianis, et inviti christiani interesse sacrificiis cogerentur. Multa et diversa crimina, me imperante, commissa sunt, ultus sum quaecumque sunt deprehensa: si quis tunc latuit, debet ergo dicere me probasse, quod ad me nemo detulerat? De me pessime judicasti, si mihi superstitio aliena, non fides mea servavit imperium.

 0966A 17. Unde cum id advertas, Imperator, Deo primum, deinde patri et fratri injurias irrogari, si quid tale decernas; peto ut id facias, quod saluti tuae apud Deum intelligis profuturum.