Letter 21: St. Ambrose excuses himself for not having gone to the consistory when summoned, on the ground that in matters of faith no one but bishops could rightly judge, and that he was not contumacious because he would not suffer wrong to be done to his own order. And he adds that Auxentius would perhaps choose as judges either Jews or unbelievers, that ...

Ambrose explains why he refused to appear at the imperial consistory when summoned. He argues that in matters of faith, only bishops can rightly judge, and that he was not being defiant but defending the rights of his order. He warns that Auxentius [an Arian bishop who claimed the see of Milan] would likely choose as judges either Jews or unbelievers — persons hostile to Christ. Ambrose declares his willingness to discuss disputed matters at a proper synod, and explains that his fellow bishops and the people would not allow him to deliver this message in person. Ambrose, Bishop, to the most gracious Emperor and blessed Augustus, Valentinian [Valentinian II, the young Western Emperor, 375-392, who was under pressure from his Arian mother Justina to hand over a basilica in Milan to the Arians]. 1. Dalmatius, the tribune and notary, summoned me by the orders of your Clemency — or so he claimed — demanding that I also choose judges, as Auxentius had done. He did not mention the names of those who had been proposed, but added that there was to be a debate in the consistory [the imperial council chamber], and that the judgment of your piety would render the decision. 2. To this I offer what I believe is a fitting response. No one should consider me defiant when I affirm what your father of blessed memory [Valentinian I] not only stated in words but also enacted into law: that in a matter of faith or any ecclesiastical question, the judge should be someone who is neither unsuited by office nor disqualified by bias — these are the very words of the decree. That is, it was his wish that priests should judge matters concerning priests. Moreover, if a bishop were accused in other matters and a question of character needed investigation, he also willed that this should be reserved for the judgment of bishops. 3. Who, then, has responded to your Clemency defiantly? The one who desires you to be like your father, or the one who wishes you to be unlike him? — Unless perhaps the judgment of so great an Emperor seems of little account to some, whose faith was proven by the constancy of his profession, and whose wisdom was demonstrated by the continual improvement of the state. 4. When have you heard, most gracious Emperor, that laypeople passed judgment on a bishop in a matter of faith? Are we so beaten down by the flattery of some as to forget the rights of the priesthood — do I think I can entrust to others what God has given to me? If a bishop is to be instructed by a layman, what follows? Let the layman argue and the bishop listen; let the bishop learn from the layman. But surely, whether we survey the Holy Scriptures or the record of past ages, who can deny that in a matter of faith — in a matter of faith, I say — bishops customarily judge Christian emperors, not emperors bishops? 5. You will, by God's favor, reach a more mature age, and then you will judge what kind of bishop he is who surrenders the rights of the priesthood to laypeople. Your father, by God's favor a man of mature years, used to say: "It is not my place to judge between bishops." Your Clemency now says: "I ought to judge." And he, though baptized in Christ, considered himself unequal to the weight of such a judgment. Does your Clemency — who has yet to receive the sacrament of baptism — claim the authority to judge matters of faith, while ignorant of the sacrament of that faith? 6. I can leave it to the imagination what kind of judges Auxentius would choose, since he is afraid to publish their names. Let them simply come to the church, if there are any who will come. Let them listen alongside the people — not for everyone to sit as judge, but so that each person may examine his own conscience and choose whom to follow. The matter concerns the bishop of this church. If the people hear him and think his arguments are the stronger, let them follow him — I will not object. 7. I pass over the fact that the people have already given their verdict. I say nothing about the fact that they petitioned your father for the man they now have. I say nothing of your father's promise that if the chosen candidate would accept the bishopric, there would be peace. I acted in faith based on these promises. 8. But if Auxentius boasts of the approval of certain foreigners, let him be bishop where those people come from who think he deserves the title of bishop. For I do not recognize him as a bishop, nor do I know where he comes from. 9. And how, Emperor, are we to settle a matter on which you have already declared your judgment and even published laws [anti-Nicene legislation favoring the Arians], so that no one is free to decide otherwise? But when you laid down this law for others, you laid it down for yourself as well. The Emperor is the first to keep the laws he enacts. Do you then wish me to see how the chosen judges will either come — in defiance of your own ruling — or at least excuse themselves, saying they cannot act against so severe and stringent a law of the Emperor? 10. But this would be the act of a defiant man, not of one who knows his position. See, Emperor, you are already partially rescinding your own law — would that it were not partially but entirely! For I would not want your law to be placed above the law of God. The law of God has taught us what to follow; human laws cannot teach us this. They usually force a change in the fearful, but they cannot inspire faith. 11. When the order has been given throughout so many provinces at once that whoever acts against the Emperor shall be beheaded, that whoever does not surrender the temple of God shall immediately be put to death — who will be able, either alone or with a few others, to say to the Emperor: "I do not approve of your law"? Priests are not allowed to say this — are laypeople then allowed? And shall someone judge on matters of faith who either hopes for the Emperor's favor or fears giving offense? 12. Am I then to choose laypeople as judges who, if they upheld the truth of their faith, would be either stripped of their property or put to death, as the law concerning faith decrees? Shall I expose these people either to denial of the truth or to punishment? 13. Ambrose is not important enough to degrade the priesthood on his own account. The life of one person is not worth as much as the dignity of all priests — by whose counsel I gave those instructions, when they pointed out that some pagan or Jew might be chosen by Auxentius, to whom I would be giving a triumph over Christ if I entrusted to such a person a judgment concerning Christ. What else pleases them but to hear some insult to Christ? What else can satisfy them unless — God forbid — the divinity of Christ should be denied? They obviously agree perfectly with the Arian [Arianism — the heresy that Christ was a created being, not fully divine, which was still powerful in this period] who says Christ is a creature, which pagans and Jews most readily accept. 14. This was the doctrine decreed at the Council of Ariminum [Rimini, 359 — a council that was manipulated into adopting an Arian creed], and rightly do I reject that council, following instead the rule of the Council of Nicaea [325 — the first ecumenical council, which defined the orthodox doctrine of Christ's full divinity], from which neither death nor the sword can separate me. This faith the father of your Clemency, Theodosius the most blessed Emperor, both approved and follows. The churches of Gaul hold this faith, and Spain, and maintain it with the devout confession of the Divine Spirit. 15. If anything must be discussed, I have learned to discuss it in the church, as those before me did. If a conference on the faith is to be held, there ought to be a gathering of bishops, as was done under Constantine [at the Council of Nicaea, 325], the Emperor of blessed memory, who did not impose any laws beforehand but left the decision to the bishops. This was also done under Constantius [Constantius II, who unfortunately manipulated church councils]. But what began well ended badly there, for the bishops had at first signed a pure confession of faith, but since some wanted to decide matters of faith inside the palace, they managed to have the bishops' decisions altered by fraud. They immediately recalled this corrupted decision, however, and certainly the larger number at Ariminum approved the faith of the Nicene Council and condemned the Arian propositions. 16. If Auxentius appeals to a synod to discuss points of faith — although it is unnecessary to trouble so many bishops for the sake of one man, who even if he were an angel from heaven ought not to be preferred to the peace of the Church — then when I hear that a synod is being gathered, I too will not be absent. Repeal your law, then, if you want a real debate. 17. I would have come, Emperor, to your consistory to make these points in your presence, if either the bishops or the people had allowed me. But they said that matters concerning the faith ought to be handled in the church, in the presence of the people. 18. And I wish, Emperor, that you had not issued the order that I should go into exile wherever I chose. I went out every day. No one guarded me. You should have sent me wherever you wanted, for I offered myself for anything. But now the clergy say to me: "There is little difference between voluntarily leaving Christ's altar and betraying it — for if you leave it, you betray it." 19. And I wish it were clearly certain to me that the church would by no means be handed over to the Arians. Then I would willingly submit to whatever your piety decides. But if I alone am accused of causing disturbance, why is the order given to seize all other churches too? I wish it were established that no one should harass the churches, and then I could accept that whatever sentence seems right should be pronounced concerning me. 20. Grant me then, Emperor, to accept the reason why I could not come to the consistory. I have never learned to appear in the consistory except on your behalf, and I am unable to argue within the palace — I who neither know nor wish to know the secrets of the palace. 21. I, Ambrose, Bishop, present this petition to the most gracious Emperor and most blessed Augustus, Valentinian.

St. Ambrose excuses himself for not having gone to the consistory when summoned, on the ground that in matters of faith no one but bishops could rightly judge, and that he was not contumacious because he would not suffer wrong to be done to his own order. And he adds that Auxentius would perhaps choose as judges either Jews or unbelievers, that is, persons hostile to Christ. He says further that he is willing to discuss the matters in dispute at a synod, and that he would have told the Emperor by word of mouth what he is now writing, but that his fellow bishops and the people would not allow him to do so. Ambrose, Bishop, to the most gracious Emperor and blessed Augustus, Valentinian. 1. Dalmatius, the tribune and notary, summoned me by the orders of your Clemency, as he asserted, demanding that I should also choose judges, as Auxentius had done. He did not mention the names of those who had been asked for, but he added that there was to be a discussion in the consistory, and that the judgment of your piety would give the decision. 2. To this I make, as I think, a suitable answer. No one ought to consider me contumacious when I affirm what your father of august memory not only replied by word of mouth, but also sanctioned by his laws, that, in a matter of faith, or any ecclesiastical ordinance, he should judge who was not unsuited by office, nor disqualified by equity, for these are the words of the rescript. That is, it was his desire that priests should judge concerning priests. Moreover, if a bishop were accused of other matters also, and a question of character was to be enquired into, it was also his will that this should be reserved for the judgment of bishops. 3. Who, then, has answered your Clemency contumaciously? He who desires that you should be like your father, or he that wishes you to be unlike him? Unless, perhaps, the judgment of so great an Emperor seems to any persons of small account, whose faith has been proved by the constancy of his profession, and his wisdom declared by the continual improvement of the State. 4. When have you heard, most gracious Emperor, that laymen gave judgment concerning a bishop in a matter of faith? Are we so prostrate through the flattery of some as to be unmindful of the rights of the priesthood, and do I think that I can entrust to others what God has given me? If a bishop is to be taught by a layman, what will follow? Let the layman argue, and the bishop listen, let the bishop learn of the layman. But undoubtedly, whether we go through the series of the holy Scriptures, or the times of old, who is there who can deny that, in a matter of faith — in a matter I say of faith — bishops are wont to judge of Christian emperors, not emperors of bishops. 5. You will, by the favour of God, attain to a riper age, and then you will judge what kind of bishop he is who subjects the rights of the priesthood to laymen. Your father, by the favour of God a man of riper age, used to say: It is not my business to judge between bishops. Your Clemency now says: I ought to judge. And he, though baptized in Christ, thought himself unequal to the burden of such a judgment, does your Clemency, who have yet to earn for yourself the sacrament of baptism, arrogate to yourself a judgment concerning the faith, though ignorant of the sacrament of that faith? 6. I can leave it to be imagined what sort of judges he will have chosen, since he is afraid to publish their names. Let them simply come to the Church, if there are any to come; let them listen with the people, not for every one to sit as judge, but that each may examine his own disposition, and choose whom to follow. The matter is concerning the bishop of that Church: if the people hear him and think that he has the best of the argument, let them follow him, I shall not be jealous. 7. I omit to mention that the people have themselves already given their judgment. I am silent as to the fact that they demanded of your father him whom they now have. I am silent as to the promise of your father that if he who was chosen would undertake the bishopric there should be tranquillity. I acted on the faith of these promises. 8. But if he boasts himself of the approval of some foreigners, let him be bishop there from whence they are who think that he ought to receive the name of bishop. For I neither recognize him as a bishop, nor know I whence he comes. 4289. And how, O Emperor, are we to settle a matter on which you have already declared your judgment, and have even promulgated laws, so that it is not open to any one to judge otherwise? But when you laid down this law for others, you laid it down for yourself as well. For the Emperor is the first to keep the laws which he passes. Do you, then, wish me to try how those who are chosen as judges will either come, contrary to your decision, or at least excuse themselves, saying that they cannot act against so severe and so stringent a law of the Emperor? 10. But this would be the act of one contumacious, not of one who knew his position. See, O Emperor, you are already yourself partially rescinding your law, would that it were not partially but altogether! For I would not that your law should be set above the law of God. The law of God has taught us what to follow; human laws cannot teach us this. They usually extort a change from the fearful, but they cannot inspire faith. 11. Who, then, will there be, who when he reads that at one instant through so many provinces the order was given, that whoever acts against the Emperor shall be beheaded, that whoever does not give up the temple of God shall at once be put to death; who, say, is there who will be able either alone or with a few others to say to the Emperor: I do not approve of your law? Priests are not allowed to say this, are then laymen allowed? And shall he judge concerning the faith who either hopes for favour or is afraid of giving offense? 12. Lastly, shall I myself choose laymen for judges, who, if they upheld the truth of their faith, would be either proscribed or put to death, as that law passed concerning the faith decrees? Shall I then expose these men either to denial of the truth or to punishment? 13. Ambrose is not of sufficient importance to degrade the priesthood on his own account. The life of one is not of so much value as the dignity of all priests, by whose advice I gave those directions, when they intimated that there might perchance be some heathen or Jew chosen by Auxentius, to whom I should give a triumph over Christ, if I entrusted to him a judgment concerning Christ. What else pleases them but to hear of some insult to Christ? What else can please them unless (which God forbid) the Godhead of Christ should be denied? Plainly they agree well with the Arian who says that Christ is a creature, which also heathen and Jews most readily acknowledge. 14. This was decreed at the Synod of Ariminum, and rightly do I detest that council, following the rule of the Nicene Council, from which neither death nor the sword can detach me, which faith the father of your Clemency also, Theodosius, the most blessed Emperor, both approved and follows. The Gauls hold this faith, and Spain, and keep it with the pious confession of the Divine Spirit. 15. If anything has to be discussed I have learned to discuss it in church as those before me did. If a conference is to be held concerning the faith, there ought to be a gathering of Bishops, as was done under Constantine, the Prince of august memory, who did not promulgate any laws beforehand, but left the decision to the Bishops. This was done also under Constantius, Emperor of august memory, the heir of his father's dignity. But what began well ended otherwise, for the Bishops had at first subscribed an unadulterated confession of faith, but since some were desirous of deciding concerning the faith inside the palace, they managed that those decisions of the Bishops should be altered by fraud. But they immediately recalled this perverted decision, and certainly the larger number at Ariminum approved the faith of the Nicene Council and condemned the Arian propositions. 16. If Auxentius appeals to a synod, in order to discuss points concerning the faith (although it is not necessary that so many Bishops should be troubled for the sake of one man, who, even if he were an angel from heaven, ought not to be preferred to the peace of the Church), when I hear that a synod is gathering, I, too, will not be wanting. Repeal, then, the law if you wish for a disputation. 17. I would have come, O Emperor, to your consistory, and have made these remarks in your presence, if either the Bishops or the people had allowed me, but they said that matters concerning the faith ought to be treated in the church, in presence of the people. 18. And I wish, O Emperor, that you had not given sentence that I should go into banishment whither I would. I went out daily. No one guarded me. You ought to have appointed me a place wherever you would, for I offered myself for anything. But now the clergy say to me, "There is not much difference whether you voluntarily 429leave the altar of Christ or betray it, for if you leave it you will betray it." 19. And I wish it were clearly certain to me that the Church would by no means be given over to the Arians. I would then willingly offer myself to the will of your piety. But if I only am guilty of disturbance, why is there a command to invade all other churches? I would it were established that no one should trouble the churches, and then I could wish that whatever sentence seems good should be pronounced concerning me. 20. Vouchsafe, then, O Emperor, to accept the reason for which I could not come to the consistory. I have never learned to appear in the consistory except on your behalf, and I am not able to dispute within the palace, who neither know nor wish to know the secrets of the palace. 21. I, Ambrose, Bishop, offer this memorial to the most gracious Emperor, and most blessed Augustus Valentinian. About this page Source. Translated by H. de Romestin, E. de Romestin and H.T.F. Duckworth. From Nicene and Post-Nicene Fathers, Second Series, Vol. 10. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1896.) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/340921.htm>. Contact information. The editor of New Advent is Kevin Knight. My email address is feedback732 at newadvent.org. (To help fight spam, this address might change occasionally.) Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.