Letter 57: St. Ambrose informs the Emperor Eugenius why he was absent from Milan. He then proceeds to reprove him for his conduct with regard to heathen worship.

Ambrose explains to the Emperor Eugenius [a Western usurper emperor, 392-394, a former rhetoric teacher elevated by the Frankish general Arbogast] why he was absent from Milan. He then reproaches him for his concessions to pagan worship. This, he says, was why he did not write sooner, and he promises to treat him with the same frankness he showed other emperors. Ambrose, Bishop, to the most gracious Emperor Eugenius. 1. The reason for my departure was the fear of the Lord, to whom — as far as I am able — I am accustomed to direct all my actions, never turning my mind away from Him or valuing any person above the grace of Christ. For I do no one an injury if I place God above all. Trusting in Him, I am not afraid to speak my mind to you emperors. So I will not stay silent before you, Emperor, on matters about which I have not stayed silent before other emperors. To keep things in order, I will go through the relevant facts one by one. 2. The distinguished Symmachus [a leading pagan senator and orator], when he was prefect of the city, had petitioned the Emperor Valentinian the younger [Valentinian II, 375-392] of blessed memory, requesting that he order the restoration of what had been taken from the temples [including the famous Altar of Victory in the Roman Senate house, a cause celebre in the conflict between Christianity and traditional Roman religion]. He played his part according to his own zeal and religion. And I too, as bishop, was bound to play mine. I presented two petitions to the Emperors, pointing out that a Christian man could not contribute to the costs of pagan sacrifices; that I had not been the cause of their abolition, but I certainly urged that they should not be reinstated; and finally, that the Emperor himself would appear to be not restoring but giving these funds to the idols, since what he himself had not taken away, he could not properly "restore" — but only voluntarily subsidize superstition. Lastly, I said that if he did this, he should either not come to the church, or if he came, he would either find no priest there or find one standing against him. Nor could the excuse be offered that he was a catechumen [a person preparing for baptism], since catechumens are not allowed to contribute to idol worship. 3. My letters were read in the imperial council. Count Bauto [a Frankish general in Roman service], a man of the highest military rank, was present, as was Rumoridus — also of the same rank and devoted to pagan worship from his earliest youth. Valentinian at that time followed my advice and did nothing contrary to the requirements of our faith. And they yielded to his decision. 4. Afterwards I spoke directly to the most gracious Emperor Theodosius [Theodosius I] and did not hesitate to say it to his face. He too had received a similar petition from the Senate — though it did not represent the whole Senate — and eventually agreed with my recommendation. So I did not approach him for some days, nor did he take it badly, for he knew I was acting not for my own advantage but was not ashamed to say in the presence of the emperor what served both his own good and the good of my soul. 5. Again, a delegation sent by the Senate to Gaul to the Emperor Valentinian of blessed memory achieved nothing. I was certainly absent at that time and had written nothing to him about it. 6. But when your Clemency took up the reins of government, it was later discovered that such favors had been granted to men who were indeed excellent in affairs of state but who were pagans in their religion. Perhaps it may be said, august Emperor, that you did not make any restoration to the temples but merely gave gifts to men who had served you well. But you know that we must constantly stand up for the cause of God — as is often done for the cause of liberty — not only by priests but also by those in your armies or among the provincials. When you became Emperor, envoys requested that you restore funds to the temples, and you refused. Others came a second time and you resisted again. And then afterward you saw fit to grant to those very petitioners what they had asked. 7. Though imperial power is great, consider, Emperor, how great God is. He sees the hearts of all, He examines the innermost conscience, He knows all things before they happen — He knows the hidden depths of your heart. You do not allow yourselves to be deceived by others. Do you imagine you can conceal anything from God? Has this not crossed your mind? For although they persisted so relentlessly, was it not your duty, Emperor, to resist with even greater determination — out of reverence for the most high, true, and living God — and to refuse what was an offense against His holy law? 8. Who objects to your giving what you wish to others? We are not auditors of your generosity, nor envious of the advantages of others — but interpreters of the faith. How will you present your gifts to Christ? Not many will put their own interpretation on what you have done, but everyone will judge your intentions. Whatever they do will be attributed to you; whatever they fail to do, to themselves. Although you are Emperor, you ought to be all the more subject to God. How shall Christ's ministers distribute your gifts? 9. There was a similar question in former times, and yet even persecution itself yielded to the faith of our fathers, and paganism gave way. For when in the city of Tyre the quinquennial games were being held and the extremely wicked king of Antioch [Antiochus IV Epiphanes, the Seleucid persecutor of the Jews] had come to attend, Jason appointed agents to carry three hundred silver didrachms from Jerusalem and give them for the sacrifice to Hercules. But the fathers did not hand over the money for pagan use. Having sent faithful men, they declared that the money should not be spent on sacrifices to the gods since it was unfitting, but should go to other expenses. And it was decreed that since the original purpose was stated as the sacrifice to Hercules, the money ought technically to be used for that purpose; but because the men who brought it — out of their devotion and religion — argued that it should not be used for sacrifice but for other needs, the money was allocated to shipbuilding instead. Though compelled to send it, they ensured it was not used for sacrifice but for other state expenses. 10. Now those who carried the money could certainly have kept silent, but they would have done violence to their faith, since they knew where it was going. Therefore they sent God-fearing men to arrange that the funds be assigned not to the temple but to the cost of ships. They entrusted the money to those who would argue the case for sacred law, and made the One who absolves the conscience the judge of the matter. If those men were so careful when under another's power, there can be no doubt what you, Emperor, should have done — you whom no one compelled, whom no one held in his power. You should have sought counsel from the priest. 11. And I certainly, when I resisted then — although I stood alone in my opposition — was not alone in what I wanted or in what I advised. Since I am bound by my own words before both God and all people, I felt that nothing else was allowable or necessary for me but to act according to my conscience, since I could not fully trust you. I kept back and concealed my grief for a long time. I thought it wrong to confide it to anyone. Now I can no longer pretend, nor is it open to me to keep silent. For this reason also, at the beginning of your reign, I did not reply when you wrote to me, because I foresaw that this would happen. Then at last, when you demanded a letter — since I had sent no reply — I said: "This is the reason: I foresee that this will be forced from him." 12. But when a reason arose for exercising my pastoral office, I both wrote and petitioned on behalf of those who were anxious about themselves, so that I might show that in the cause of God I felt a righteous fear and did not value flattery above my own soul — while in those matters where it is proper to petition you, I also pay the respect due to authority, as it is written: "Honor to whom honor is due, tribute to whom tribute" (Romans 13:7). For since I showed deference from the bottom of my heart to a private citizen, how could I fail to show it to the Emperor? But you who desire deference from us — allow us to pay deference to Him whom you wish to be recognized as the Author of your power.

St. Ambrose informs the Emperor Eugenius why he was absent from Milan. He then proceeds to reprove him for his conduct with regard to heathen worship. This was, he says, the reason why he did not write sooner, and he promises that for the future he will treat him with the same freedom as the other emperors. Ambrose, Bishop, to the most gracious Emperor Eugenius. 1. The cause of my departure was the fear of the Lord, to Whom, so far as I am able, I am accustomed to refer all my acts, and never to turn away my mind from Him, nor to make more of any man than of the grace of Christ. For I do no one an injury, if I set God before all, and, trusting in Him, I am not afraid to tell you emperors my thoughts, such as they are. And so I will not keep silence before you, O Emperor, as to things respecting which I have not kept silence before other emperors. And that I may keep the order of the matters, I will go through, one by one, the things which have to do with this matter. 2. The illustrious Symmachus, when prefect of the city, had memorialized the Emperor Valentinian the younger of august memory, requesting that he would command that what had been taken away should be restored to the temples. He performed his part in accordance with his zeal and his religion. And I also, as Bishop, was bound to recognize my part. I presented two petitions to the Emperors, in which I pointed out that a Christian man could not contribute to the cost of the sacrifices; that I indeed had not been the cause of their being abolished, but I certainly did urge that they should not be decreed; and lastly, that he himself would seem to be giving not restoring those sums to the images. For what he had not himself taken away, he could not, as it were, restore, but of his own will to grant towards the expenses of superstition. Lastly, that, if he did it, either he must not come to the Church, or, if he came, he would either not find a priest there, or he would find one withstanding him in the Church. Nor could it be alleged in excuse that he was a catechumen, seeing that catechumens are not allowed to contribute to the idols' expenses. 3. My letters were read in the consistory. Count Bauto, a man of the highest rank of military authority was present, and Rumoridus, himself also of the same dignity, addicted to the worship of the gentile nations from the first years of his boyhood. Valentinian at that time listened to my suggestion, and did nothing but what the rule of our faith required. And they yielded to his officer. 4. Afterwards I plainly addressed the most clement Emperor Theodosius, and hesitated not to speak to his face. And he, having received a similar message from the Senate, though it was not the request of the whole Senate, at length assented to my recommendation, and so I did not go near him for some days, nor did he take it ill, for he knew that I was not acting for my own advantage, but was not ashamed to say in the sight of the king that which was for the profit of himself and of my own soul. 5. Again a legation sent into Gaul from the Senate to the Emperor Valentinian of august memory could procure nothing; and then I was certainly absent, and had not written anything at that time to him. 6. But when your Clemency took up the reins of government it was afterwards discovered that favours of this kind had been granted to men, excellent indeed in matters of state but in religion heathens. And it may, perhaps, be said, august Emperor, that you did not make any restitution to temples, but presented gifts to men who had deserved well of you. But you know that we must constantly act in the cause of God, as is often done in the cause of liberty, also not only by priests, but also by those who are in your armies, or are reckoned in the number of those who dwell in the provinces. When you became Emperor envoys requested that you would make restitution to the temples, and you did not do it; others came a second time and you resisted, and afterwards you thought fit that this should be granted to those very persons who made the petition. 7. Though the imperial power be great, yet consider, O Emperor, how great God is. He sees the hearts of all, He questions the inmost conscience, He knows all things before they happen, He knows the inmost things of your breast. You do not suffer yourselves to be deceived, and do you desire to conceal anything from God? Has not this come into your mind? For although they acted with such perseverance, was it not your duty, O Emperor, to resist with still greater perseverance because of the reverence due to the most high and true and living God, and to refuse what was an offense against His holy law? 8. Who grudges your having given what you would to others? We are not scrutinizers of your liberality, nor envious of the advantages of others, but are interpreters of the faith. How will you offer your gifts to Christ? Not many but will put their own estimate on what you have done, all will do so on your intentions. Whatever they do will be ascribed to you; whatever they do not do, to themselves. Although you are Emperor, you ought to be all the more subject to God. How shall the ministers of Christ dispense your gifts? 9. There was a question of this sort in former times, and yet persecution itself yielded to the faith of our fathers, and heathendom gave way. For when in the city of Tyre the quinquennial game was being kept, and the intensely wicked King of Antioch had come to witness it, Jason appointed officers of sacred rites, who were Antiochians, to carry three hundred didrachms of silver from Jerusalem, and give them to the sacrifice of Hercules. But the fathers did not give the money to the heathen, but having sent faithful men declared that that money should not be spent on sacrifices to the gods, because it was not fitting, but on other expenses. And it was decreed that because he had said that the money was sent for the sacrifice of Hercules, it ought to be taken for that for which it was sent; but, because they, who had brought it, because of their zeal and religion, pleaded that it should not be used for the sacrifice, but for other expenses, the money was given for the building of ships. Being compelled they sent it, but it was not used for sacrifice, but for other expenses of the state. 10. Now they who had brought the money might, no doubt, have kept silence, but would have done violence to their faith, because they knew whither the money was being carried, and therefore they sent men who feared God to contrive that what was sent should be assigned, not to the temple, but to the cost of ships. For they entrusted the money to those who should plead the cause of the sacred Law, and He Who absolves the conscience was made judge of the matter. If they when in the power of another were so careful, there can be no doubt what you, O Emperor, ought to have done. You, at any rate, whom no one compelled, whom no one had in his power, ought to have sought counsel from the priest. 11. And I certainly when I then resisted, although I was alone in resistance, was not alone in what I wished, and was not alone in what I advised. Since, then, I am bound by my own words both before God and before all men, I felt that nothing else was allowable or needful for me but to act for myself, because I could not well trust you. I kept back and concealed my grief for a long time; I thought it not right to intimate anything to anybody, now I may no longer dissemble, nor is it open to me to keep silence. For this reason also at the commencement of your reign I did not reply when you wrote to me, because I foresaw that this would happen. Then at last, when you required a letter, because I had not written a reply, I said: This is the reason that I think this will be extorted from him. 12. But when a reason for exercising my office arose, I both wrote and petitioned for those who were in anxiety about themselves, that I might show that in the canse of God I felt a righteous fear, and that I did not value flattery above my own soul; but in those matters in which it is fitting that petitions should be addressed to you. I also pay the deference due to authority, as it is written: Honour to whom honour is due, tribute to whom tribute. Romans 13:7 For since I deferred from the bottom of my heart to a private person, how could I not defer to the Emperor? But do you who desire that deference be paid to you suffer us to pay deference to Him Whom you are desirous to be proved the Author of your power. 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/340957.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.