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St. Ambrose of Milan
On the Duties of the Clergy

On the Duties of the Clergy

St. Ambrose of Milan · c. 374–397 AD

10h 59m read

Nicene

De Officiis Ministrorum, three books of moral instruction for clergy modelled on Cicero's De Officiis but re-framed around Christian virtue, replacing Roman heroes with scriptural saints.

Table of Contents

1Book I 1A Bishop's special office is to teach; St. Ambrose himself, however, has to learn in order that he may teach; or rather has to teach what he has not learnt; at any rate learning and teaching with himself must go on together 2Manifold dangers are incurred by speaking; the remedy for which Scripture shows to consist in silence 3Silence should not remain unbroken, nor should it arise from idleness. How heart and mouth must be guarded against inordinate affections 4The same care must be taken that our speech proceed not from evil passions, but from good motives; for here it is that the devil is especially on the watch to catch us 5We must guard also against a visible enemy when he incites us by silence; by the help of which alone we can escape from those greater than ourselves, and maintain that humility which we must display towards all 6In this matter we must imitate David's silence and humility, so as not even to seem deserving of harm 7How admirably Ps. xxxix. [xxxviii.] takes the place of an introduction. Incited thereto by this psalm the saint determines to write on duties. He does this with more reason even than Cicero, who wrote on this subject to his son. How, further, this is so 8The word “Duty” has been often used both by philosophers and in the holy Scriptures; from whence it is derived 9A duty is to be chosen from what is virtuous, and from what is useful, and also from the comparison of the two, one with the other; but nothing is recognized by Christians as virtuous or useful which is not helpful to the future life. This treatise on duty, therefore, will not be superfluous 10What is seemly is often found in the sacred writings long before it appears in the books of the philosophers. Pythagoras borrowed the law of his silence from David. David's rule, however, is the best, for our first duty is to have due measure in speaking 11It is proved by the witness of Scripture that all duty is either “ordinary” or “perfect.” To which is added a word in praise of mercy, and an exhortation to practise it 12To prevent any one from being checked in the exercise of mercy, he shows that God cares for human actions; and proves on the evidence of Job that all wicked men are unhappy in the very abundance of their wealth 13The ideas of those philosophers are refuted who deny to God the care of the whole world, or of any of its parts 14Nothing escapes God's knowledge. This is proved by the witness of the Scriptures and the analogy of the sun, which, although created, yet by its light or heat enters into all things 15Those who are dissatisfied with the fact that the good receive evil, and the evil good, are shown by the example of Lazarus, and on the authority of Paul, that punishments and rewards are reserved for a future life 16To confirm what has been said above about rewards and punishments, he adds that it is not strange if there is no reward reserved for some in the future; for they do not labour here nor struggle. He goes on to say also that for this reason temporal goods are granted to these persons, so that they may have no excuse whatever 17The duties of youth, and examples suitable to that age, are next put forth 18On the different functions of modesty. How it should qualify both speech and silence, accompany chastity, commend our prayers to God, govern our bodily motions; on which last point reference is made to two clerics in language by no means unsuited to its object. Further he proceeds to say that one's gait should be in accordance with that same virtue, and how careful one must be that nothing immodest come forth from one's mouth, or be noticed in one's body. All these points are illustrated with very appropriate examples 19How should seemliness be represented by a speaker? Does beauty add anything to virtue, and, if so, how much? Lastly, what care should we take that nothing conceited or effeminate be seen in us?20If we are to preserve our modesty we must avoid fellowship with profligate men, also the banquets of strangers, and intercourse with women; our leisure time at home should be spent in pious and virtuous pursuits 21We must guard against anger, before it arises; if it has already arisen we must check and calm it, and if we cannot do this either, at least we should keep our tongue from abuse, so that our passions may be like boys' quarrels. He relates what Archites said, and shows that David led the way in this matter, both in his actions and in his writings 22On reflection and passion, and on observing propriety of speech, both in ordinary conversation and in holding discussions 23Jests, although at times they may be quite proper, should be altogether banished among clerics. The voice should be plain and frank 24There are three things to be noticed in the actions of our life. First, our passions are to be controlled by our reason; next, we ought to observe a suitable moderation in our desires; and, lastly, everything ought to be done at the right time and in the proper order. All these qualities shone forth so conspicuously in the holy men of Old Testament time, that it is evident they were well furnished with what men call the cardinal virtues 25A reason is given why this book did not open with a discussion of the above-mentioned virtues. It is also concisely pointed out that the same virtues existed in the ancient fathers 26In investigating the truth the philosophers have broken through their own rules. Moses, however, showed himself more wise than they. The greater the dignity of wisdom, the more earnestly must we strive to gain it. Nature herself urges us all to do this 27The first source of duty is prudence, from whence spring three other virtues; and they cannot be separated or torn asunder, since they are mutually connected one with the other 28A community rests upon justice and good-will. Two parts of the former, revenge and private possession, are not recognized by Christians. What the Stoics say about common property and mutual help has been borrowed from the sacred writings. The greatness of the glory of justice, and what hinders access to it 29Justice should be observed even in war and with enemies. This is proved by the example of Moses and Elisha. The ancient writers learnt in turn from the Hebrews to call their enemies by a gentler term. Lastly, the foundation of justice rests on faith, and its symmetry is perfect in the Church 30On kindness and its several parts, namely, good-will and liberality. How they are to be combined. What else is further needed for any one to show liberality in a praiseworthy manner 31A kindness received should be returned with a freer hand. This is shown by the example of the earth. A passage from Solomon about feasting is adduced to prove the same, and is expounded later in a spiritual sense 32After saying what return must be made for the service of the above-mentioned feast, various reasons for repaying kindness are enumerated. Then he speaks in praise of good-will, on its results and its order 33Good-will exists especially in the Church, and nourishes kindred virtues 34Some other advantages of goodwill are here enumerated 35On fortitude. This is divided into two parts: as it concerns matters of war and matters at home. The first cannot be a virtue unless combined with justice and prudence. The other depends to a large extent upon endurance 36One of the duties of fortitude is to keep the weak from receiving injury; another, to check the wrong motions of our own souls; a third, both to disregard humiliations, and to do what is right with an even mind. All these clearly ought to be fulfilled by all Christians, and especially by the clergy 37An even mind should be preserved in adversity as well as in prosperity. However, evil things must be avoided 38We must strengthen the mind against troubles to come, and build it up by looking out for them beforehand. What difficulties there are in doing this 39One must show fortitude in fighting against all vices, especially against avarice. Holy Job teaches this lesson 40Courage in war was not wanting in our forefathers, as is shown by the example of the men of old, especially by the glorious deed of Eleazar 41After praising Judas' and Jonathan's loftiness of mind, the constancy of the martyrs in their endurance of tortures, which is no small part of fortitude, is next brought before us 42The powers that be are not needlessly to be irritated. One must not lend one's ears to flattery 43On temperance and its chief parts, especially tranquillity of mind and moderation, care for what is virtuous, and reflection on what is seemly 44Every one ought to apply himself to the duties suited to his character. Many, however, are hindered by following their fathers' pursuits. Clerics act in a different way 45On what is noble and virtuous, and what the difference between them is, as stated both in the profane and sacred writers 46A twofold division of what is seemly is given. Next it is shown that what is according to nature is virtuous, and what is otherwise must be looked on as shameful. This division is explained by examples 47What is seemly should always shine forth in our life. What passions, then, ought we to allow to come to a head, and which should we restrain?48The argument for restraining anger is given again. Then the three classes of those who receive wrongs are set forth; to the most perfect of which the Apostle and David are said to have attained. He takes the opportunity to state the difference between this and the future life 49We must reserve the likeness of the virtues in ourselves. The likeness of the devil and of vice must be got rid of, and especially that of avarice; for this deprives us of liberty, and despoils those who are in the midst of vanities of the image of God 50The Levites ought to be utterly free from all earthly desires. What their virtues should be on the Apostle's own showing, and how great their purity must be. Also what their dignity and duty is, for the carrying out of which the chief virtues are necessary. He states that these were not unknown to the philosophers, but that they erred in their order. Some are by their nature in accordance with duty, which yet on account of what accompanies them become contrary to duty. From whence he gathers what gifts the office of the Levites demands. To conclude, he adds an exposition of Moses' words when blessing the tribe of Levi 2Book II 1Happiness in life is to be gained by living virtuously, inasmuch as thus a Christian, whilst despising glory and the favour of men, desires to please God alone in what he does 2The different ideas of philosophers on the subject of happiness. He proves, first, from the Gospel that it rests on the knowledge of God and the pursuit of good works; next, that it may not be thought that this idea was adopted from the philosophers, he adds proofs from the witness of the prophets 3The definition of blessedness as drawn from the Scriptures is considered and proved. It cannot be enhanced by external good fortune, nor can it be weakened by misfortune 4The same argument, namely, that blessedness is not lessened or added to by external matters, is illustrated by the example of men of old 5Those things which are generally looked on as good are mostly hindrances to a blessed life, and those which are looked on as evil are the materials out of which virtues grow. What belongs to blessedness is shown by other examples 6On what is useful: not that which is advantageous, but that which is just and virtuous. It is to be found in losses, and is divided into what is useful for the body, and what is useful unto godliness 7What is useful is the same as what is virtuous; nothing is more useful than love, which is gained by gentleness, courtesy, kindness, justice, and the other virtues, as we are given to understand from the histories of Moses and David. Lastly, confidence springs from love, and again love from confidence 8Nothing has greater effect in gaining good-will than giving advice; but none can trust it unless it rests on justice and prudence. How conspicuous these two virtues were in Solomon is shown by his well-known judgment 9Though justice and prudence are inseparable, we must have respect to the ideas of people in general, for they make a distinction between the different cardinal virtues 10Men entrust their safety rather to a just than to a prudent man. But every one is wont to seek out the man who combines in himself the qualities of justice and prudence. Solomon gives us an example of this. (The words which the queen of Sheba spoke of him are explained.) Also Daniel and Joseph 11A third element which tends to gain any one's confidence is shown to have been conspicuous in Moses, Daniel, and Joseph 12No one asks counsel from a man tainted with vice, or from one who is morose or impracticable, but rather from one of whom we have a pattern in the Scriptures 13The beauty of wisdom is made plain by the divine testimony. From this he goes on to prove its connection with the other virtues 14Prudence is combined with all the virtues, especially with contempt of riches 15Of liberality. To whom it must chiefly be shown, and how men of slender means may show it by giving their service and counsel 16Due measure must be observed in liberality, that it may not be expended on worthless persons, when it is needed by worthier ones. However, alms are not to be given in too sparing and hesitating a way. One ought rather to follow the example of the blessed Joseph, whose prudence is commended at great length 17What virtues ought to exist in him whom we consult. How Joseph and Paul were equipped with them 18We learn from the fact of the separation of the ten tribes from King Rehoboam what harm bad counsellors can do 19Many are won by justice and benevolence and courtesy, but all this must be sincere 20Familiarity with good men is very advantageous to all, especially to the young, as is shown by the example of Joshua and Moses and others. Further, those who are unlike in age are often alike in virtues, as Peter and John prove 21To defend the weak, or to help strangers, or to perform similar duties, greatly adds to one's worth, especially in the case of tried men. Whilst one gets great blame for love of money; wastefulness, also, in the case of priests is very much condemned 22We must observe a right standard between too great mildness and excessive harshness. They who endeavour to creep into the hearts of others by a false show of mildness gain nothing substantial or lasting. This the example of Absalom plainly enough shows 23The good faith of those who are easily bought over with money or flattery is a frail thing to trust to 24We must strive for preferment only by right means. An office undertaken must be carried out wisely and with moderation. The inferior clergy should not detract from the bishop's reputation by feigned virtues; nor again, should the bishop be jealous of a cleric, but he should be just in all things and especially in giving judgment 25Benefits should be conferred on the poor rather than on the rich, for these latter either think a return is expected from them, or else they are angry at seeming to be indebted for such an action. But the poor man makes God the debtor in his place, and freely owns to the benefits he has received. To these remarks is added a warning to despise riches 26How long standing an evil love of money is, is plain from many examples in the Old Testament. And yet it is plain, too, how idle a thing the possession of money is 27In contempt of money there is the pattern of justice, which virtue bishops and clerics ought to aim at together with some others. A few words are added on the duty of not bringing an excommunication too quickly into force 28Mercy must be freely shown even though it brings an odium of its own. With regard to this, reference is made to the well-known story about the sacred vessels which were broken up by Ambrose to pay for the redemption of captives; and very beautiful advice is given about the right use of the gold and silver which the Church possesses. Next, after showing from the action of holy Lawrence what are the true treasures of the Church, certain rules are laid down which ought to be observed in melting down and employing for such uses the consecrated vessels of the Church 29The property of widows or of all the faithful, that has been entrusted to the Church, ought to be defended though it brings danger to oneself. This is illustrated by the example of Onias the priest, and of Ambrose, bishop of Ticinum 30The ending of the book brings an exhortation to avoid ill-will, and to seek prudence, faith, and the other virtues 3Book III 1We are taught by David and Solomon how to take counsel with our own heart. Scipio is not to be accounted prime author of the saying which is ascribed to him. The writer proves what glorious things the holy prophets accomplished in their time of quiet, and shows, by examples of their and others' leisure moments, that a just man is never alone in trouble 2The discussions among philosophers about the comparison between what is virtuous and what is useful have nothing to do with Christians. For with them nothing is useful which is not just. What are the duties of perfection, and what are ordinary duties? The same words often suit different things in different ways. Lastly, a just man never seeks his own advantage at the cost of another's disadvantage, but rather is always on the lookout for what is useful to others 3The rule given about not seeking one's own gain is established, first by the examples of Christ, next by the meaning of the word, and lastly by the very form and uses of our limbs. Wherefore the writer shows what a crime it is to deprive another of what is useful, since the law of nature as well as the divine law is broken by such wickedness. Further, by its means we also lose that gift which makes us superior to other living creatures; and lastly, through it civil laws are abused and treated with the greatest contempt 4As it has been shown that he who injures another for the sake of his own advantage will undergo terrible punishment at the hand of his own conscience, it is referred that nothing is useful to one which is not in the same way useful to all. Thus there is no place among Christians for the question propounded by the philosophers about two shipwrecked persons, for they must show love and humility to all 5The upright does nothing that is contrary to duty, even though there is a hope of keeping it secret. To point this out the tale about the ring of Gyges was invented by the philosophers. Exposing this, he brings forward known and true examples from the life of David and John the Baptist 6We ought not to allow the idea of profit to get hold of us. What excuses they make who get their gains by selling corn, and what answer ought to be made to them. In connection with this certain parables from the Gospels and some of the sayings of Solomon are set before our eyes 7Strangers must never be expelled the city in a time of famine. In this matter the noble advice of a Christian sage is adduced, in contrast to which the shameful deed committed at Rome is given. By comparing the two it is shown that the former is combined with what is virtuous and useful, but the latter with neither 8That those who put what is virtuous before what is useful are acceptable to God is shown by the example of Joshua, Caleb, and the other spies 9Cheating and dishonest ways of making money are utterly unfit for clerics whose duty is to serve all. They ought never to be involved in a money affair, unless it is one affecting a man's life. For them the example of David is given, that they should injure none, even when provoked; also the death of Naboth, to keep them from preferring life to virtue 10We are warned not only in civil law, but also in the holy Scriptures, to avoid fraud in every agreement, as is clear from the example of Joshua and the Gibeonites 11Having adduced examples of certain frauds found in a few passages of the rhetoricians, he shows that these and all others are more fully and plainly condemned in Scripture 12We may make no promise that is wrong, and if we have made an unjust oath, we may not keep it. It is shown that Herod sinned in this respect. The vow taken by Jephtha is condemned, and so are all others which God does not desire to have paid to Him. Lastly, the daughter of Jephtha is compared with the two Pythagoreans and is placed before them 13Judith, after enduring many dangers for virtue's sake, gained very many and great benefits 14How virtuous and useful was that which Elisha did. This is compared with that oft-recounted act of the Greeks. John gave up his life for virtue's sake, and Susanna for the same reason exposed herself to the danger of death 15After mentioning a noble action of the Romans, the writer shows from the deeds of Moses that he had the greatest regard for what is virtuous 16After saying a few words about Tobit he demonstrates that Raguel surpassed the philosophers in virtue 17With what virtuous feelings the fathers of old hid the sacred fires when on the point of going into captivity 18In the narration of that event already mentioned, and especially of the sacrifice offered by Nehemiah, is typified the Holy Spirit and Christian baptism. The sacrifice of Moses and Elijah and the history of Noah are also referred to the same 19The crime committed by the inhabitants of Gibeah against the wife of a certain Levite is related, and from the vengeance taken it is inferred how the idea of virtue must have filled the heart of those people of old 20After the terrible siege of Samaria was ended in accordance with Elisha's prophecy, he relates what regard the four lepers showed for what was virtuous 21Esther in danger of her life followed the grace of virtue; nay, even a heathen king did so, when death was threatened to a man most friendly to him. For friendship must ever be combined with virtue, as the examples of Jonathan and Ahimelech show 22Virtue must never be given up for the sake of a friend. If, however, one has to bear witness against a friend, it must be done with caution. Between friends what candour is needed in opening the heart, what magnanimity in suffering, what freedom in finding fault! Friendship is the guardian of virtues, which are not to be found but in men of like character. It must be mild in rebuking and averse to seeking its own advantage; whence it happens that true friends are scarce among the rich. What is the dignity of friendship? The treachery of a friend, as it is worse, so it is also more hateful than another's, as is recognized from the example of Judas and of Job's friends