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Ambrose of Milan (c. 340–397)
St. Ambrose, reflecting upon the account he will have to give of his talents, determines to write, and consoles himself with certain examples of God's mercy. Then recognizing his own deficiencies desires that he may be dealt with like the fig-tree in the Gospel, and expresses a hope that words will not fail him in his endeavour to preach Christ.
1. If, according to the decree of heavenly truth, we have to give account of every idle word which we have spoken, and if every servant will incur no small blame when his lord returns, who, either like a timid money-lender or covetous owner, has hidden in the earth the talents of spiritual grace which were entrusted to him in order that they might be multiplied by increasing interest, I, who, although possessed of but moderate ability, yet have a great necessity laid on me of making increase of the sayings of God entrusted to me, must rightly fear lest an account of the profit of my words be demanded of me, especially seeing that the Lord exacts of us effort, not profit. Wherefore I determined to write something, since, too, my words are listened to with greater risk to modesty than when they are written, for a book has no feeling of modesty.
2. And so distrusting indeed my own ability, but encouraged by the instances of divine mercy, I venture to compose an address, for when God willed even the ass spoke. And I will open my mouth long dumb, that the angel may assist me also, engaged in the burdens of this world, for He can do away with the hindrances of unskilfulness, Who in the ass did away those of nature. In the ark of the Old Testament the priest's rod budded; with God it is easy that in Holy Church a flower should spring from our knots also. And why should we despair that God should speak in men, Who spoke in the thorn bush? God did not despise the bush, and would He might give light also to my thorns. Perhaps some may wonder that there is some light even in our thorns; some our thorns will not burn; there will be some whose shoes shall be put off their feet at the sound of my voice, that the steps of the mind may be freed from bodily hindrances.
3. But these things are gained by holy men. Would that Jesus would cast a glance upon me still lying under that barren fig-tree, and that my fig-tree might also after three years bear fruit. But whence should sinners have so great hope? Would that at least that Gospel dresser of the vineyard, perhaps already bidden to cut down my fig-tree, would let it alone this year also, until he dig about it and dung it, that he may perchance lift the helpless out of the dust, and lift the poor out of the mire. Blessed are they who bind their horses under the vine and olive, consecrating the course of their labours to light and joy: the fig-tree, that is, the tempting attraction of the pleasures of the world, still overshadows me, low in height, brittle for working, soft for use, and barren of fruit.
4. And perhaps some one may wonder why I, who cannot speak, venture to write. And yet if we consider what we read in the writings of the Gospel, and the deeds of the priests, and the holy prophet Zacharias is taken as an instance, he will find that there is something which the voice cannot explain, but the pen can write. And if the name John restored speech to his father, I, too, ought not to despair that although dumb I may yet receive speech, if I speak of Christ, of Whom, according to the prophet's word: "Who shall declare the generation?" And so as a servant I will announce the family of the Lord, for the Lord has consecrated to Himself a family even in this body of humanity replete with frailty.
This treatise has a favourable beginning, since it is the birthday of the holy Virgin Agnes, of whose name, modesty, and martyrdom St. Ambrose speaks in commendation, but more especially of her age, seeing that she, being but twelve years old, was superior to terrors, promises, tortures, and death itself, with a courage wholly worthy of a man.
5. And my task begins favourably, that since to-day is the birthday of a virgin, I have to speak of virgins, and the treatise has its beginning from this discourse. It is the birthday of a martyr, let us offer the victim. It is the birthday of St. Agnes, let men admire, let children take courage, let the married be astounded, let the unmarried take an example. But what can I say worthy of her whose very name was not devoid of bright praise? In devotion beyond her age, in virtue above nature, she seems to me to have borne not so much a human name, as a token of martyrdom, whereby she showed what she was to be.
6. But I have that which may assist me. The name of virgin is a title of modesty. I will call upon the martyr, I will proclaim the virgin. That panegyric is long enough which needs no elaboration, but is within our grasp. Let then labour cease, eloquence be silent. One word is praise enough. This word old men and young and boys chant. No one is more praiseworthy than he who can be praised by all. There are as many heralds as there are men, who when they speak proclaim the martyr.
7. She is said to have suffered martyrdom when twelve years old. The more hateful was the cruelty, which spared not so tender an age, the greater in truth was the power of faith which found evidence even in that age. Was there room for a wound in that small body? And she who had no room for the blow of the steel had that wherewith to conquer the steel. But maidens of that age are unable to bear even the angry looks of parents, and are wont to cry at the pricks of a needle as though they were wounds. She was fearless under the cruel hands of the executioners, she was unmoved by the heavy weight of the creaking chains, offering her whole body to the sword of the raging soldier, as yet ignorant of death, but ready for it. Or if she were unwillingly hurried to the altars, she was ready to stretch forth her hands to Christ at the sacrificial fires, and at the sacrilegious altars themselves, to make the sign of the Lord the Conqueror, or again to place her neck and both her hands in the iron bands, but no band could enclose such slender limbs.
8. A new kind of martyrdom! Not yet of fit age for punishment but already ripe for victory, difficult to contend with but easy to be crowned, she filled the office of teaching valour while having the disadvantage of youth. She would not as a bride so hasten to the couch, as being a virgin she joyfully went to the place of punishment with hurrying step, her head not adorned with plaited hair, but with Christ. All wept, she alone was without a tear. All wondered that she was so readily prodigal of her life, which she had not yet enjoyed, and now gave up as though she had gone through it. Every one was astounded that there was now one to bear witness to the Godhead, who as yet could not, because of her age, dispose of herself. And she brought it to pass that she should be believed concerning God, whose evidence concerning man would not be accepted. For that which is beyond nature is from the Author of nature.
9. What threats the executioner used to make her fear him, what allurements to persuade her, how many desired that she would come to them in marriage! But she answered: "It would be an injury to my spouse to look on any one as likely to please me. He who chose me first for Himself shall receive me. Why are you delaying, executioner? Let this body perish which can be loved by eyes which I would not." She stood, she prayed, she bent down her neck. You could see the executioner tremble, as though he himself had been condemned, and his right hand shake, his face grow pale, as he feared the peril of another, while the maiden feared not for her own. You have then in one victim a twofold martyrdom, of modesty and of religion. She both remained a virgin and she obtained martyrdom.
Virginity is praised on many grounds, but chiefly because it brought down the Word from heaven, and hence its pursuit, which existed in but few under the old covenant, has spread to countless numbers.
10. And now the love of purity draws me on, and you, my holy sister, even though not speaking in your silent habit, to say something about virginity, lest that which is a principal virtue should seem to be passed by with only a slight reference. For virginity is not praiseworthy because it is found in martyrs, but because itself makes martyrs.
11. But who can comprehend that by human understanding which not even nature has included in her laws? Or who can explain in ordinary language that which is above the course of nature? Virginity has brought from heaven that which it may imitate on earth. And not unfittingly has she sought her manner of life from heaven, who has found for herself a Spouse in heaven. She, passing beyond the clouds, air, angels, and stars, has found the Word of God in the very bosom of the Father, and has drawn Him into herself with her whole heart. For who having found so great a Good would forsake it? For "Thy Name is as ointment poured out, therefore have the maidens loved Thee, and drawn Thee." And indeed what I have said is not my own, since they who marry not nor are given in marriage are as the angels in heaven. Let us not, then, be surprised if they are compared to the angels who are joined to the Lord of angels. Who, then, can deny that this mode of life has its source in heaven, which we don't easily find on earth, except since God came down into the members of an earthly body? Then a Virgin conceived, and the Word became flesh that flesh might become God.
12. But some one will say: "But Elijah is seen to have had nothing to do with the embraces of bodily love." And therefore was he carried by a chariot into heaven, therefore he appeared glorified with the Lord, and therefore he is to come as the forerunner of the Lord's advent. And Miriam taking the timbrel led the dances with maidenly modesty. But consider whom she was then representing. Was she not a type of the Church, who as a virgin with unstained spirit joins together the religious gatherings of the people to sing divine songs? For we read that there were virgins appointed also in the temple at Jerusalem. But what says the Apostle? "These things happened to them in a figure, that they might be signs of what was to come." For the figure is shown in few, the life exists in many.
13. But in truth after that the Lord, coming in our flesh, joined together the Godhead and flesh without any confusion or mixture, then the practice of the life of heaven spreading throughout the whole world was implanted in human bodies. This is that which angels ministering on earth signified should come to pass, which ministry should be offered to the Lord with the service of an unstained body. This is that heavenly service which the host of rejoicing angels spoke of for the earth. We have, then, the authority of antiquity from of old, the fulness of the setting forth from Christ Himself.
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