LETTER XXV. 

THAT this and the following letter were addressed to the same person is clear from their contents, especially from the commencement of Letter xxvi. Whether Studius and Irenaeus were two names of the same person, as the Benedictines suggest, or whether there is any error in either title, cannot be ascertained for certain. Is it not most probable that the name of Irenaeus, to whom a long series of letters follows, has been affixed to one immediately preceding them by mistake, and that we should put 'Studio' for 'Irenaeo' at the head of xxvi?

The letter deals briefly with the question which Studius, a layman apparently and a judge, puts to S. Ambrose, whether he did violence to his duty as a Christian in sentencing criminals to death. S. Ambrose replies that it is lawful, but recommends merciful dealing wherever possible, in hope of amendment of life.

AMBROSE TO STUDIUS.

I RECOGNIZE in your application to me a pure intention of mind, zeal for the faith, and fear of our Lord Jesus Christ. And indeed I should fear to reply to it, being checked on the one hand by the obligation of the trust committed to you for the maintenance of the laws, and on the other by claims of mercy and clemency, had you not in this matter the Apostle's authority that he who judgeth  beareth not the sword in vain, for he is the avenger of God, upon him that doeth evil.   03-139  139. a The Benedictine Editors consider him to be referring to the Novatians.  03-138  138. Rom.xiii. 4.

2. But although you knew this, it was not without reason that you have thought fit to make the enquiry. For some there are, although out of the pale of the Church  03-139  139. a The Benedictine Editors consider him to be referring to the Novatians. , who will not admit to the divine Mysteries those who have deemed it right to pass sentence of death on any man. Many too abstain of their own accord, and are commended, nor can we ourselves but praise them, although we so far observe the Apostle's rule as not to dare to refuse them Communion.

3. You see therefore both what power your commission gives you, and also whither mercy would lead you; you will be excused if you do it, and praised if you do it not. Should you feel unable to do it, and are unwilling to afflict the criminal by the horrors of a dungeon, I shall, as a priest, the more commend you. For it may well be that when the cause is heard, the criminal may be reserved for judgment, who afterwards may ask for pardon for himself, or at any rate may suffer what is called mild confinement in prison. Even heathen are, I know, wont to boast that they have borne back their axes from their provincial government unrestored by blood. And if heathen do this what ought Christians to do?

4. But in all these matters let our Saviour's answer suffice for you. The Jews apprehended an adultress and brought her to the Saviour, with the insidious intent that if He were to acquit her He might seem to destroy the law, though He had said,  I   am not come to destroy, but tofulfil the law,   03-140  140. S. Matt. v. 27. and on the other hand, were He to condemn her, He might seern to be acting against the purpose of His coming. Wherefore the Lord Jesus, foreseeing this, stooped down and wrote upon the earth. And what did He write but that word of the prophet,  O Earth, Earth, Write these men deposed   03-141  141. Jer. xxii. 29, 30. ,  03-142  142. b S. Ambrose's Latin is 'scribe hoc viros abdicates.' The Vulg. has 'scribe virum istum sterilem.' The LXX.γράψον τὸν ἄνδρα τοῦτον ἐκκήρυκτον . which is spoken of Jeconiah in the prophet Jeremiah.

5. When the Jews interrupt Him, their names are written in the earth, when the Christians draw near, the names of the faithful are written not on the earth but in heaven. For they who tempt their Father, and heap insult on the Author of salvation, are written on the earth as cast off  03-143  143. 1 abdicati by their Father. When the Jews interrupt Him, Jesus stoops His head, but not having where to lay His head, He raises it again, is about to give sentence, and says,  Let him that is without sin cast the first stone at her.   03-144  144. S. John viii. 8.  And again He stooped down and wrote on the ground.   03-145  145. ib. 9.

6. When they heard this they began to go out one by one beginning at the eldest, and this either because they who had lived longest had committed most sins, or because, as being most sagacious, they were the first to comprehend the force of His sentence, and though they had come as the accusers of another's sins, began rather to lament their own.

7. So when they departed Jesus was left alone, and lifting up His head, He said to the woman,  Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee, go, and sin no more.   03-146  146. S. John viii. 10, 11. Being the Redemption, He refuses to condemn her, being the Life He restores her, being the Fountain He washes her. And since Jesus, when He stoops down stoops that He may raise up the fallen, He says, as the Absolver of sins,  Neither do I condemn thee. 

8. Here is an example for you to follow, for it may be that there is hope of amendment for this guilty person; if he be yet unbaptized, that he may receive remission, if baptized that he may do penance  03-147  147. c Fleury remarks on this, 'We must remember that the canonical penances inflicted for great crimes wereat that time so very severe, that they were equal to a rigorous punishment.' , and offer up his body for Christ. See how many roads there are to salvation!

9. This is why our ancestors thought it better to be indulgent towards Judges; that by the terror of their sword the madness of crime should be repressed, and no encouragement given to it. For if Communion were denied to Judges, it would seem like a retribution on their punishment of the wicked. Our ancestors wished then that their clemency should proceed from their own free-will and forbearance, rather than from any legal necessity. Farewell, and love us, as we on our part love you.

892 EPISTOLA XXV.

 1039C STUDIO  num sibi in reos sententiam ferre liceret, consulenti respondet ipsi quidem usum gladii esse permissum, ut tamen utatur clementia, expedire. Quam in rem Christi adulteram mulierem absolventis exemplum promit; et cur communio judicibus capitalibus neganda non sit, explicat. 

AMBROSIUS STUDIO.

 1040A 

1. Recognosco purae affectum mentis, et fidei studium, et Domini nostri Jesu Christi timorem. De quo etiam ego vererer responsum referre: constrictus altero, quod est commissum vobis propter custodiam legum; altero autem propter misericordiam et gratiam, nisi de hoc Apostolicam haberes auctoritatem:  Quia non sine causa gladium portat, qui judicat (Rom. XIII, 4); Dei enim vindex est in eos, qui male agunt.

2. Quod tamen etsi cognitum tibi foret, non otiose  1040B sciscitandum putasti. Nam sunt, extra Ecclesiam tamen, qui eos in communionem non vocent sacramentorum coelestium, qui in aliquos capitalem sententiam ferendam aestimaverunt. Plerique etiam sponte se abstinent: et laudantur quidem, nec ipsi eos possumus non praedicare: qui auctoritatem Apostoli eatenus observamus, ut iis communionem non audeamus negare.

3. Vides igitur quid auctoritas tribuat, quid suadeat misericordia. Excusationem habebis, si feceris: laudem, si non feceris. Sed si non potueris facere; nec tamen nocentes atterere squalore carceris, sed absolvere, plus quasi sacerdos probabo. Potest enim fieri ut causa cognita, recipiatur ad sententiam reus, qui postea aut indulgentiam sibi petat, aut certe  1040C sine gravi severitate, quod quidam ait, habitet in carcere. Scio tamen plerosque gentilium gloriari solitos,  1041A quod incruentam de administratione provinciali securim revexerint. Si hoc gentiles, quid christiani facere debent?

4. Ad omnia tamen accipe responsum Salvatoris (Joan. VIII, 3 et seq.). Nam cum adulteram reperissent Judaei, obtulerunt eam Salvatori, captantes ut si absolveret eam, 893 videretur Legem solvere, qui dixerat:  Non veni Legem solvere, sed adimplere (Matth. V, 17): si damnaret, videretur adversus finem venisse propositi sui. Hoc igitur praevidens Dominus Jesus, inclinato capite, scribebat in terra. Quid scribebat, nisi illud propheticum:  Terra, terra, scribe hos viros abdicatos (Jerem. XXII, 29); quod de Jechonia descriptum est in Hieremia propheta?

5. Cum Judaei interpellant, in terra scribuntur nomina  1041B Judaeorum: cum adeunt christiani, non scribuntur in terra fidelium nomina, sed in coelo. In terra autem scribuntur abdicati a patre proprio, qui patrem tentant, et contumelias irrogant auctori salutis. Cum interpellant Judaei, inclinat caput Jesus; et quia non habet ubi reclinet caput suum, iterum erigit, quasi dicturus sententiam, et ait:  Qui  sine peccato est, prior lapidet eam (Matth. VIII, 20). Et iterum inclinato capite, scribebat in terra.

6. Audientes illi exire coeperunt singuli, incipientes a senioribus (Joan. VIII, 7): vel quod ipsi plura haberent crimina, qui diu vixerant: vel quia priores vim intellexerunt sententiae, quasi prudentiores, et coeperunt sua magis peccata deflere, qui alieni criminis  1041C venerant accusatores.

7. Recedentibus ergo illis, remansit solus Jesus, et elevans caput ad mulierem, ait:  Ubi sunt, qui te accusabant?  Nemo te lapidavit? Et illa respondit: Nemo. Dicit ei Jesus: Nec ego te damnabo. Vade, et vide amodo ne pecces (Ibid., 10, 11). Non damnat, quasi redemptio; corrigit, quasi vita: quasi fons, abluit. Et quia quando se inclinat Jesus, ideo inclinat, ut jacentes elevet; ideo ait remissio peccatorum:  Nec ego te damnabo. 

8. Habes quod sequaris; potest enim fieri, ut ille criminosus possit habere spem correctionis: si sine baptismo est, ut possit accipere remissionem: si  1042A baptizatus, ut poenitentiam gerat, et corpus suum pro Christo offerat. Quantae sunt ad salutem viae!

9. Et ideo majores maluerunt indulgentiores esse circa judices; ut dum gladius eorum timetur, reprimeretur scelerum furor, et non incitaretur: quod si negaretur communio, videretur criminosorum vindicata poena. Maluerunt igitur priores nostri, ut in voluntate magis abstinentis, quam in necessitate sit legis. Vale, et nos dilige; quia nos quoque te diligimus.