Internet History Sourcebooks: Medieval Sourcebook

Home | Ancient History Sourcebook | Medieval Sourcebook | Modern History Sourcebook | Byzantine Studies Page

Other History Sourcebooks: African | East Asian | Indian | Islamic | Jewish | Lesbian and Gay | Science | Women's | Global

IHSP

Medieval History

Selected Sources<br>Full Text Sources<br>Saints' Lives<br>Law Texts<br>Maps<br>Medieval Films<br>Search<br>Help

Selected Sources Sections<br>Studying History<br>End of Rome<br>Byzantium<br>Islam<br>Roman Church<br>Early Germans<br>Anglo-Saxons<br>Celtic World<br>Carolingians<br>10 C Collapse<br>Economic Life<br>Crusades<br>Empire & Papacy<br>France<br>England<br>Celtic States<br>Nordic Europe<br>Iberia<br>Italy<br>Eastern Europe<br>Intellectual Life<br>Medieval Church<br>Jewish Life<br>Social History<br>Sex & Gender<br>States & Society<br>Renaissance<br>Reformation<br>Exploration

IHSP Credits

Medieval Sourcebook: Ambrose to Theodosius I 390 [Letter 51]

[Note: pagination of Nicene and Post Nicene Fathers, Vol X, edition, preserved]<br>450

LETTER LI.

Addressed to the Emperor Theodosius after the massacre at Thessalonica.(1) St. Ambrose begins by stating his reasons for not having met the Emperor on his return to Milan. He then mentions the sentiments of the bishops with regard to the slaughter at Thessalonica, and points out that repentance for that deed is necessary to obtain forgiveness and a victory over the devil, the instigator to that crime. St. Ambrose could not offer the sacrifice in the Emperor's presence, and, as truly loving the Emperor, grieves and yet hopes.<br>1. The memory of your old friendship is pleasant to me, and I gratefully call to mind the kindnesses which, in reply to my frequent intercessions, you have most graciously conferred on others. Whence it may be inferred that I did not from any ungrateful feeling avoid meeting you on your arrival, which I had always before earnestly desired. And I will now briefly set forth the reason for my acting as I did.

2. I saw that from me alone in your court the natural right of hearing was withdrawn, so that I was deprived also of the office of speaking; for you were frequently troubled because certain matters which had been decided in your consistory had come to my knowledge. I, therefore, am without a part in the common privilege, since the Lord Jesus says: "That nothing is hidden, which shall not be made known."(2) I, therefore, as reverently as I could, complied with the imperial will, and took heed that neither yourself should have any reason for displeasure, when I effected that nothing should be related to me of the imperial decrees; and that I, when present, either should not hear, through fear of all others, and so incur the reputation of connivance, or should hear in such a fashion that my ears might be open, my utterance prevented, that I might not be able to utter what I had heard lest I should injure and bring in peril those who had incurred the suspicion of treachery.

3. What, then, could I do? Should I not hear? But I could not close my ears with the wax of the old fables. Should I utter what I heard? But I was bound to be on my guard in my words against that which I

451

feared in your commands, namely, lest some deed of blood should be committed. Should I keep silence? But then my conscience would be bound, my utterance taken away, which would be the most wretched condition of all. And where would be that text? If the priest speak not to him that erreth, he who errs shall die in his sin, and the priest shall be liable to the penalty because he warned not the erring.(1)

4. Listen, august Emperor. I cannot deny that you have a zeal for the faith; I do confess that you have the fear of God. But you have a natural vehemence, which, if any one endeavours to soothe, you quickly turn to mercy; if any one stirs it up, you rouse it so much more that you can scarcely restrain it. Would that if no one soothe it, at least no one may inflame it! To yourself I willingly entrust it, you restrain yourself, and overcome your natural vehemence by the love of piety.

5. This vehemence of yours I preferred to commend privately to your own consideration, rather than possibly raise it by any action of mine in public. And so I have preferred to be somewhat wanting in duty rather than in humility, and that other, should rather think me wanting in priestly authority than that you should find me lacking in most loving reverence, that having restrained your vehemence your power of deciding on your counsel should not be weakened. I excuse myself by bodily sickness, which was in truth severe, and scarcely to be lightened but by great care. Yet I would rather have died than not wait two or three days for your arrival. But it was not possible for me to do so.

6. There was that done in the city of the Thessalonians of which no similar record exists, which I was not able to prevent happening; which, indeed, I had before said would be most atrocious when I so often petitioned against it, and that which you yourself show by revoking it too late you consider to be...