LETTER LVII. 

VALENTINIAN II. having been murdered by Arbogastes, one of his Generals, the latter, not venturing to claim the empire for himself, set up Eugenius, who was really his puppet, as Emperor of the West. Theodosius temporised with him, till he should be fully prepared to attack him, and it was whilst he was thus for a time accepted as Emperor that S. Ambrose addressed this letter to him. He excuses himself in it for withdrawing from Milan when Eugenius came there, on the plea that he was bound to fear God rather than man, and reproves him for granting the restoration of their former revenues to the heathen temples, which Gratian and Valentinian had before refused, and exposes the futility of his plea that he was merely granting favour to his friends, reminding him that God sees the heart. He quotes at length the conduct of the Jews in the time of Antiochus, as recorded in the Book of Maccabees, as a precedent which Christians were bound to follow. At the same time he says that he is willing to address Eugenius in matters which do not affect his duty to God.

TO THE MOST GRACIOUS EMPEROR EUGENIUS, AMBROSE, BISHOP, SENDS GREETING.

1. I withdrew from Milan from fear of God, to Whom I am wont to refer, as far as I am able, all my acts, never turning my mind from Him nor making more account of any man's favour than of the grace of Christ. By preferring God to every one else I wrong no man, and trusting in Him, I dare to tell your Majesties, the Emperors, my poor thoughts. Wherefore I will not refrain from saying to your most gracious Majesty what I never refrained from saying before other Emperors. And that I may preserve the order of events, I will touch one by one the points which relate to this transaction. The illustrious Symmachus, when prefect of the city, memorialised  06-6  6. a He is referring to the 'Memorial of Symmachus.' p. 94. The 'two petitions,' libellos duos, are Letters 17 and 18. the Emperor Valentinian the younger, of august memory, begging that he would command what had been withdrawn from the temples to be restored. He performed his part in accordance with his own wishes and mode of worship. It became me also, as Bishop, to recognize the duties of my office. I presented two petitions to the Emperors wherein I declared that a Christian man could not contribute to the expenses of the sacrifices; that I had not advised the withdrawal of the payments, but that I did advise that they should not be now decreed, and lastly, that he would seem to be giving rather than restoring these expenses to the images; for what he had not withdrawn, he could not be said to restore, but of his own free-will to give it for the uses of supersition. Lastly, if he had done so, he either must not come to the Church, or if he did, he would either not find a priest, or one who would withstand him. Nor could it be offered as an excuse that he was only a catechumen, for it is not lawful for catechumens to contribute to the expense of idols.

3. My petitions were read in the Consistory; Count Bauto, a man of the highest military rank, and Rumoridus, himself too of the same dignity, and from the first year of his boyhood attached to the Gentile worship, were present. Valentinian then listened to my suggestion, and did nothing but what our faith reasonably required. And they submitted to his officer.

4. Afterwards I openly addressed myself to the most gracious Emperor Theodosius, and hesitated not to speak to him face to face. He having received the intimation of a similar message from the Senate, although it was not the whole Senate who asked it, at length gave his consent to my suggestion, and so for some days I did not come near him, nor was he displeased thereat, for I did not act for my own advantage but for his profit, and that of my own soul also; I  was not ashamed to speak in the king's presence. 

5. Once more an Embassy was sent from the senate to the Emperor Valentinian, of blessed memory, when he was in Gaul, but was able to extort nothing from him. At that time I was absent and had not written anything to him.

6. But when your Majesty assumed the reins of government it was found that this boon had been granted to men of eminence in the state but in religion heathens. And perhaps it may be said, your Majesty, that it is not a restitution to the temples on your part, but a boon to men who had deserved well of you. But the fear of God ought, you know, to lead us to act with constancy, as is done in the cause of liberty not only by priests but by those who serve in your armies or are reckoned among the provincials. Envoys petitioned you, as Emperor, for restitution to the temples, but you consented not; others again required it, but you resisted; yet subsequently you have thought fit to grant it as a boon to the petitioners themselves.

7. The Imperial power is indeed great, but let your Majesty consider the greatness of God; He sees all hearts, He scrutinizes the inmost conscience, He knows all things before they come to pass, He knows the secrets of your breast. You will not suffer yourselves to be deceived, and do you hope to hide anything from God? Has not this suggested itself to your mind? Although they urged their suit with such perseverance, ought not your Majesty from respect for the most high and true and living God, to have resisted still more perseveringly, and to have refused what was derogatory to the Divine law?

8. Who grudges your bestowing upon others whatsoever you chose? We do not pry closely into your munificence, nor are we jealous of the advantages of others; but we are the ministers of the Faith. How will you offer your gifts to Christ? your acts will be estimated by few, your wishes by all; whatever they have done will be ascribed to you, whatever they have not done to themselves. You are indeed Emperor, but you ought all the more to submit yourself to God. Else how shall the priests of Christ dispense your gifts?

9. There was a question of this kind in former times, and then persecution itself yielded to the faith of our fathers, and heathendom gave way. For  when the game that was used every fifth year was kept at Tyre, and the wicked king of Antioch had come hither to see it,  Jason sent special messengers from Jerusalem, to carry three hundred silver drachms, and give them  to the sacrifice of Hercules.   06-7  7. 2 Macc. iv. 18 sqq. But our fathers would not give the money to the heathen, but sent trusty persons to make declaration that such money was not to be devoted to sacrifices to the gods,  for this was not convenient, but was to be applied to other expenses. And it was decreed that, forasmuch as Jason had said that the silver was sent for the sacrifice of Hercules, that which was sent ought to be so applied. And yet seeing that they who brought it pleaded in opposition, in their zeal and devotion, that it should not be employed for sacrifice but for other exigencies, the money was applied to build ships. They sent the money, that is, because they were compelled, but it was not applied to sacrifices, but to other public expenses.

10. Again, they who brought the money might have been silent, but they were led to violate secrecy because they knew whither it was being carried, and so they sent men who feared God, and who were to do their endeavour that the money might be applied to the equipment of ships, and not to the temple. Thus they entrusted the money to men who were to plead the cause of the Divine law, and He who cleanses the conscience was made Judge of the matter. If those who were in the power of others took these precautions, it cannot be doubted what it was your Majesty's duty to do. You, whom no man constrained, who were in no man's power, ought certaintly to have referred for advice to the priest.

11. For my own part, although I was alone in the resistance I then made, still others both willed and advised it. Being thus bound by my own words both before God and before all men, I have felt that I had no other choice or duty but to consult for myself, for I could not properly trust to you. For a long time I stifled and concealed my grief, I gave no hint to any one, but now I am no longer at liberty to dissemble, or to be silent. And this was why, at the beginning of your reign, I made no reply to your letters, because I foresaw that what you have done would happen. Afterwards, when you found I did not answer, and sent to demand a reply, I said, 'The reason why I do not write is that I think it will be wrung from him  06-8  8. b He means that the reason why he declines all communication with Eugenius, who wished to secure his great political influence on his side, was, that he felt sure that Eugenius, though at present temporising with both parties, would in the end yield to the pressure of the pagan party, and restore the revenues to the heathen temples. 'Extorquendum' is, in accordance with late Latin idiom, a mere future passive. .'

12. But when a just occasion for the exercise of my office arose, I both wrote and petitioned for those who were anxious on their own account, with a view of shewing that in the cause of God a due fear of Him affected me, and that I did not set a higher value on flattery than on my own soul; but that in the matters wherein petition is proper to be made to you, I paid just deference to your authority, as indeed it is written,  honour to whom honour, tribute to whom tribute. For seeing that I cordially deferred to a private person, how should I not defer to the Emperor? But as you desire deference to be shewn to yourselves, suffer us to defer to Him from Whom you would fain prove your authority to be derived.

1010 EPISTOLA LVII.

EUGENIO  cur eum Mediolani non exspectaverit, explicat: deinde iis quae sub Valentiniano et Theodosio  1174C  relationis Symmachi occasione facta fuerant, recensitis, eumdem tyrannum quod sumptus idolorum templis concedendo, nec Dei timorem, nec aliorum de se existimationem ante oculos habuerit, libere arguit; oppositoque ipsius praevaricationi Hebraeorum exemplo, hanc ait fuisse causam cur ad eum non rescripserit; se tamen in posterum libertate, quam apud alios principes adhibuerit, cum eodem usurum. 

Clementissimo imperatori EUGENIO AMBROSIUS episcopus.

1. Secessionis mihi causa timor Domini fuit, ad  1175A quem omnes actus meos, quantum queo, dirigere, neque umquam ab eo mentem deflectere, nec pluris facere cujusvis hominis, quam Christi gratiam consuevi. Nemini enim facio injuriam, si omnibus Deum praefero; et confidens in ipso, non vereor vobis imperatoribus dicere, quae pro meo captu sentio. Itaque quod apud alios imperatores non tacui, nec apud te, clementissime Imperator, tacebo. Atque ut ordinem rerum custodiam, strictim recensebo, quae ad hoc spectant negotium.

2. Retulerat vir amplissimus Symmachus, cum esset praefectus Urbis, ad Valentinianum augustae memoriae imperatorem juniorem, ut templis, quae sublata fuerant, reddi juberet. Functus est ille partibus suis pro studio et cultu suo. Utique etiam ego  1175B episcopus partes meas debui recognoscere. Dedi libellos imperatoribus duos, quibus significarem sumptus sacrificiorum christianum virum non posse reddere: et non fuisse quidem me auctorem, cum tollerentur; auctorem tamen fieri, quominus decernerentur: deinde quia dare eos ipse simulacris videretur, non reddere. Quod enim ipse non abstulerat, non quasi ipse reddebat: sed arbitratu proprio largiebatur ad superstitionis impensas. Postremo si fecisset, aut non veniret ad Ecclesiam, aut si veniret, futurum ut aut sacerdotem non inveniret, aut inveniret sibi in Ecclesia resistentem. Nec ad excusationem obtendi posse, quod esset catechumenus; cum non liceat etiam catechumenis sumptus idolis subministrare.

 1175C 3. Lecti sunt libelli mei in consistorio, aderat amplissimus honore magisterii militaris Bauto comes, et Rumoridus, et ipse ejusdem dignitatis gentilium nationum cultui inserviens a primis pueritiae suae annis. Valentinianus tunc temporis audivit suggestionem meam, nec fecit aliud, nisi quod fidei nostrae ratio poscebat. Acquieverunt etiam comiti suo.

1011 4. Postea etiam clementissimo imperatori Theodosio coram intimavi, atque in os dicere non dubitavi, cui intimata senatus legatione hujusmodi, licet non totus senatus poposcerit, insinuationi  1176A meae tandem assensionem detulit, et sic aliquibus ad ipsum non accessi diebus, nec moleste tulit; quia non pro meis commodis faciebam, sed quod et ipsi, et animae meae proderat, in conspectu regis loqui non confundebar (Psal. CXVIII, 46).

5. Iterum Valentiniano augustae memoriae principi, legatio a senatu missa intra Gallias, nihil extorquere potuit: et certe aberam, nec aliquid tunc ad eum scripseram.

6. Sed ubi clementia tua imperii suscepit gubernacula, compertum est postea donata illa esse praecellentibus in republica, sed gentilis observantiae viris; et fortasse dicatur, Imperator auguste, qui ipse non templis reddideris, sed bene meritis de te donaveris. Verum nosti pro Dei timore agendum esse constanter, quod etiam pro libertate frequenter fit  1176B non solum a sacerdotibus; sed etiam ab his qui vobis militant, aut in numero habentur provincialium. Te imperante, petierunt legati, ut templis redderes, non fecisti: iterum alteri postulaverunt, renisus es; et postea ipsis, qui petierunt, donandum putasti.

7. Etsi imperatoria potestas magna sit, tamen considera, Imperator, quantus sit Deus: corda omnium videt, conscientiam interiorem interrogat, novit omnia, antequam fiant, novit interna pectoris tui (Act. I, 24; Dan. XIII, 42). Ipsi falli vos non patimini, et Deum vultis celare quidquam? Hoc non cecidit in animum tuum? Quamvis enim illi agebant tam perseveranter, nonne tuum fuit, Imperator, pro Dei summi et veri et vivi veneratione perseverantius  1176C obsistere, et negare, quod erat in injuria sacrae legis?

8. Quis invidet, quoniam quae voluisti, aliis donavisti? Non sumus scrutatores vestrae liberalitatis, nec aliorum commodorum invidi; sed sumus interpretes fidei. Quomodo offeres dona tua Christo? Pauci aestimabunt quid feceris; omnes, quid volueris: quidquid illi fecerint, tuum erit: quidquid non fecerint, suum. Etsi es imperator, Deo subditus magis esse debes. Quomodo sacerdotes Christi tua munera dispensabunt?

9. Fuit hujusmodi quaestio temporibus superioribus;  1177A et tamen fidei patrum ipsa cessit persecutio, et gentilitas detulit. Nam (II Mach. IV, 18 et seq.) cum ageretur agon quinquennalis in civitate Tyro, et ad spectandum venisset Antochiae rex sceleratissimus, Jason ordinavit sacrorum procuratores, ut ab Hierosolymis Antiochenses ferrent 1012 didrachmas argenti trecentas, et illas darent ad sacrificium Herculis: verum patres non gentilibus dederunt pecunias, sed viris fidelibus missis, protestarunt non erogari ad deorum sacrificium, quia non congruebat, sed in alios sumptus dari. Et pronuntiatum est, quia ille ad sacrificium Herculis missum dixerat argentum, suscipi quidem debere in id, quod erat missum: sed quia illi, qui detulerant, resistebant pro studio et cultu suo; ut non sacrificio proficerent, sed aliis necessitatibus, traditae sunt pecuniae ad constructionem navium: etsi coacti miserunt, non tamen ad sacrificium, sed ad alios sumptus reipublicae.

10. Denique qui attulerant, utique potuissent tacere: sed laedebant fidem, quia sciebant quo deferrentur; et ideo miserunt viros timentes Deum, qui agerent, ut non templo, sed ad impensas navium, quae missa fuerant, deputarentur. Ipsis enim crediderunt pecunias, qui causas agerent sanctae legis: judex rerum effectus fuit, qui absolvit conscientiam. Si positi in aliena potestate, sic praecavebant, quid te oportuerit facere, o Imperator, dubitari non potest. Tu utique quem nemo cogebat, nemo habebat in potestate, debuisti ab sacerdote consulere.

 1177C 11. Ego certe quando tunc restiti, etsi solus restiti, tamen non solus volui, nec solus id suasi. Quoniam igitur meis vocibus et apud Deum et apud omnes homines teneor; aliud mihi non licere intellexi, aliud non oportere, nisi ut consulerem mihi; quia non potui tibi credere modeste. Certe diu pressi, diu texi dolorem, nulli quidquam intimandum putavi; dissimulare mihi nunc non licet, tacere liberum non fuit. Ideo etiam in primordiis imperii tui scribenti non rescripsi, quia istud praevidebam futurum. Denique  1178A reposcenti litteras, cum ipse non rescriberem, dixi: Haec causa est, quod extorquendum ei arbitror.

12. Tamen ubi causa emersit officii mei, pro his qui sollicitudinem sui gerebant, et scripsi et rogavi; ut ostenderem in causis Dei timorem mihi justum inesse, nec pluris me facere adulationem, quam animam meam: in his vero, in quibus vos rogari decet, etiam me exhibere sedulitatem potestati debitam, sicut et scriptum est:  Cui honorem, honorem: cui tributum, tributum (Rom. XIII, 7). Nam cum privato detulerim corde intimo, quomodo non deferrem imperatori? Sed qui vobis deferri vultis, patimini ut deferamus ei, quem imperii vestri vultis auctorem probari.