St. Ambrose of Milan

1. St. Ambrose of Milan MUWM 9400 – Advanced Studies in Historical Perspectives of Worship Professors: Drs. Kristine Harris and Greg Woodward Presented by: Rendell A. James February 18-19, 2011 New Orleans Baptist Theological SeminaryDivision of Church Music Ministries

2. St. Ambrose of Milan (c. 339-397)

3. St. Ambrose: Background • Born in c. 339 in Trier (now modern Germany) and died in c. 397 • Aristocratic Christian senatorial family • Biography entitled Life of Ambrose completed by his stenographer, Paulinus in c. 412 • Father (also named Ambrose) died when he was 14 years old - moved to Rome with mother and sister, Marcellina and brother, Satyrus • Educated in the liberal arts, particularly Greek, to become a lawyer • Referred to as the “father of hymnody” • Important role as a churchman, theologian, and politician • One of the four doctors of the Western Church in the early Middle Ages: • St. Gregory the Great • St. Ambrose • St. Augustine • St. Jerome

4. Beginnings as a new Bishop • After the death of Bishop Auxentius in 355, great dissension arose between Catholics and Arians as to who should serve as bishop. • Then, governor Ambrose, as representative of the imperial authority in Milan, went to the church in order to encourage peace andstability • After numerous attempts to gain tranquility among the crowd, a child’s voice arose from the civil unrest, “Ambrose bishop!” The suggestion was unanimous among the people thoughAmbrose resisted. • Ambrose was baptized on December 30, and consecrated bishop of Milan on December 7, 374, in order to satisfy the people’s unified request . • Despite his numerous attempts to dissuade the crowds, they only shouted the louder, “May your sin be upon us!” • Ambrose moved with caution during his early years as bishop as a means to unify the Christian community

5. Beginnings as a new Bishop (con’t) • He brought a negative attitude to the Office of the Bishop of Milan. Ambrose says that he was ‘snatched to the episcopate from the tribunals and the fillets of administration’ and as that man not brought up in the lap of the church, not tamed from childhood; but snatched from tribunals, carried away from the vanities of this world. • St. Jerome asserts, Yesterday, a catechumen, today a bishop; yesterday in the amphitheatre, today in the church; in the evening at the circus, in the morning at the altar; former fan of actors now a consecrator of virgins! • There were some unfounded suggestionsof an immoral life prior to Ambrose’s ordination but it is generally accepted that he remained a virgin.

6. The Office of Bishop • Responsibilities as Bishop of Milan included: • Administer the sacraments, including Easter Baptisms • Celebrant at daily Eucharist (Mass) • Administer the sacrament of Reconciliation (Penance) • Careful study of Holy Scripture • Explanation of the Creed to candidates for Baptism • Expound upon the sacraments of Initiation (Baptism and Eucharist) and text of The Lord’s Prayer to the neophytes • Preaching on the biblical passages proclaimed in church - reflects much of Ambrose’s writing • In an account to a newly ordained bishop, Ambrose describes himself as the pilot of a ship making its way across the turbulent seas before launching in an unexpected direction. The sea is Holy Scripture.

7. Traditional Responsibilities as Bishop • Holds considerable power in the community and church • Restrain crowds and zealous for peace • Demands upon his time caused Ambrose to write circular letters as opposed to individual letters • Dispenser of patronage • Intercessor of those exiled, imprisoned, or facing the death penalty • Offer his personal wealth of gold, silver, and family assets to the church and the poor • Ambrose lived in public, therefore, easy access to the people he served • He also believed that there must be clear distinction between bishops and common people. Ambrose believed that bishops should have nothing in common with the pursuit, practices, and customs of common people.

8. The Death of Ambrose’s Brother, Satyrus • Ambrose’s brother, Satyrus, died near the beginning of his service as bishop • The death of his elder brother had a profound impact upon Ambrose. He wept and made no public effort to hide his sadness • As a theologian, he writes a commentary on the death of his brother which reflects his confidence and trust in the resurrection. • This ishis second oration in which he relies heavily on the Scriptures, particularly St. Paul’s teaching on the resurrection. Ambrose also refers to the book of Genesis and Song of Songs. He also references two works of Cicero, the Cato maior and Tusculan orations, and Athenagoras, a Christian author of the second century who wrote in Greek. • In his first oration, he draws on two Latin authors who wrote in the Stoic tradition, Cicero and Seneca, as well as Ovid and a little-known Greek author of the third century, Menander Rhetor. • Two orations display that Ambrose had a relationship with earlier authors, biblical, Christian, and secular • Begs the question: Was Ambrose an original writer?

9. Women During the Time of Ambrose • Women and their relationships with men were an important yet complicated issue for Ambrose • Favored a functional subordination of the feminine to the masculine • Categorized women as wife, virgin, and widow • Ambrose supported marriage and believed its purpose was procreation • He encouraged the practice of abstinence outside of marriage (virginity) • In 377, Ambrose wrote a book entitled De virginibus(Concerning virgins) • In the late 380’s he wrote De virginitate (Concerning virginity) as a response to critics of the first book • De viduis(Concerning widows) • De paradiso(Concerning paradise) • In 393, Ambrose wrote De institutionevirginis (Concerning the education of a virgin) • In 394, he wrote Exhortatiovirginitatis (Exhortation to virginity)

10. The Bible • Ambrose’s most important intellectual work was devoted to the interpretation of the Bible. • Worked systematically through portions of the Song of Songs in his various books • His earliest writings include a series of his books which are based upon the opening chapter of Genesis • The Exameron (‘Six days’) began as a series of sermons preached in Holy Week, towards the end of the 380s. It contains discussions of the characteristics of plants, fish, birds, and earth-bound animals • InterpellationeIob de David is a book on complaints made by Job and David and issues raised in Psalms, particularly numbers 42, 43, 73, and 74. • Explanation of Twelve Psalms deals with Psalms 1, 36-41, 44, 46, 48-49, and 62 • Ambrose also wrote Exposition of Psalm 118 and Exposition of the Gospel According to St. Luke

11. Ambrose’s Approach to the Bible • Ambrose primarily writes in Latin and quotes from the text he had started to think about in Greek. • In a letter to Irenaeus, he writes: While I was resting my mind for a little while in the midst of reading, having put aside my night-time study, I began to turn over that line which we had used that evening at Vespers, ‘Thou art more beautiful than the children of men, how beautiful are the feet of those who bring good tidings of him.’ And truly, there is nothing more fair than that highest good, even the preaching of which is fair. (He includes Psalm 45:2 and St. Paul’s Letter to the Romans 10:15) • Ambrose drew meanings from texts which were connected with Jesus Christ. • He interpreted the Old Testament in the light of the New Testament.

12. Matters in the State • From Ambrose’s point of view, the history of the church was a wonderful success story • He lacked interest in the Roman Empire but focused his attention toward bishops as holding the highest offices of the state • The weakening of the military presence in the Roman Empire during his episcopate did not concern Ambrose. • Lack of interest in earthly structures – as a result – not concerned that the possibility of the end of the world was at hand • The doctrine issued by the council of Nicaea concerning the relationship between the Father and the Son became the standard Christian position. It took a while for Ambrose to adopt a strong position on the Trinity.

13. Ambrose and Gratian • A year after the death of his brother, Ambrose welcomed the 27 year old emperor, Gratian, to Milan in 375. • Ambrose viewed him as a guide, philosopher, and friend • Evidence for the relationship is depicted almost entirely from Ambrose. • Five books de fide, ‘on the faith’, commissioned forGratian • Warm exchange of letters • Three books on the Holy Spirit • Acknowledgement of Ambrose’s merits and advice • Ambrose also gives accolade to Gratian’s piety and to their friendship • Their seemingly perfect relationship is somewhat deceptive as it is unlikely that Gratian shifted from his father’s nonsectarian pragmatism to an activist supporting the doctrines preached to him by Ambrose.

14. The Bishop and the City • Inhabitants of Milan were complacent about sin • Ambrose viewed the city as full of sinners • Too interested in fine clothes • Quarrelsome and seekers of revenge • Drunkards • Ambrose addressed Jesus’ statement, “Everyone who sins is a slave to sin.” • Every avaricious person • Everyone subject to lust was a slave • He wrote two books devoted to avarice and its implications for society. • Ambrose encouraged public life to be more in line with Christianity. • Young women to flee the forum and streets • End circus games, theatrical shows, pantomimes, wrestlers, and horse-racing as all were vanities • City became more Christian with the erection of a new cathedral and three new churches: Basilica Ambrosiana, Basilica Apostolorum, and Church of San Simpliciano.

15. Music and Hymns for Ambrose • Music was important to Ambrose • Thought of the great story of the Bible as having been played out to music • From the very beginning, the gathering of waters (Genesis 1:9) made Ambrose think of the singing of psalms, “something which rivaled the gentle sound of lapping waters, for the sound of waves could be heard when men, women, virgins, and children sang the psalms responsorially.” • He took pleasure from the story of Miriam, the sister of Moses, and her tambourine • Ambrose felt that the pleasures of psalm 119 and the sweetness of singing delighted the ears and caressed the mind. • He concludes that a psalm is sung for delight and learned for instruction. • New practice in Milan to “prevent the people from suffering weariness and sorrow, introduced eastern practice of singing hymns and psalms.”

16. Music and Hymns for Ambrose (con’t) • Paulinus confirms that Ambrose’sinnovation of singing psalms and hymns wascelebratedin the church of Milan and quickly imitated by other churches • Several hymn topics include: the passing of time; crowing of the cock; dawn; and the lighting of the lamps • Other hymns were written for Christmas, Epiphany, and Easter • Hymns also focused on martyrs and saints which were proper to a particular day • Ambrose’s motivation for the insertion of hymns into public worship would boost the morale of his congregation • Hymns were simple in style – consisted of eight verses of four lines, almost always made of eight syllables • Used iambic structures, the metrical rhythm coincides with the accentual rhythm of everyday speech, which encourages congregational use

17. Music and Hymns for Ambrose (con’t) • Two contemporary responses to Ambrose’s hymns • Augustine: “How I wept during your hymns and canticles!” • Educational use: “All those who had scarcely been disciples before were turned into teachers.” • Hymns contributed to the unity and morale of the worshiping community. • The communal praise of God – people of different ages and diverse virtues sang a psalm or hymn – displayed a sense of unity

18. Music and Hymns for Ambrose (con’t)“Come, Thou O Redeemer of the Earth” • Come, Thou Redeemer of the earth,And manifest Thy virgin birth:Let every age adoring fall;Such birth befits the God of all. • Begotten of no human will,But of the Spirit, Thou art stillThe Word of God in flesh arrayed,The promised Fruit to man displayed. • The virgin womb that burden gainedWith virgin honor all unstained;The banners there of virtue glow;God in His temple dwells below. • Forth from His chamber goeth He,That royal home of purity,A giant in twofold substance one,Rejoicing now His course to run. • From God the Father He proceeds,To God the Father back He speeds;His course He runs to death and hell,Returning on God’s throne to dwell. • O equal to the Father, Thou!Gird on Thy fleshly mantle now;The weakness of our mortal stateWith deathless might invigorate. • Thy cradle here shall glitter bright,And darkness breathe a newer light,Where endless faith shall shine serene,And twilight never intervene. • All laud to God the Father be,All praise, eternal Son, to Thee;All glory, as is ever meet,To God the Holy Paraclete.

20. Conclusion • In the final years as bishop, Ambrose had become concerned about the difficulty of finding men worthy of being bishops. • He wept bitterly when he heard that a good one had died. • Ambrose prepared himself to die and stretched out his arms in the shape of a cross on his death bed. • After administration of the last rites, Ambrose died early in the morning on April 4, 397 • Simplicianus succeeded him as bishop. • Personality: Hungry for power and felt he was right in all his causes • Political affairs: Complex relationship with the world for he operated along the lines which separated this world from medieval Christendom • Faith: Touched the deeper parts of people’s beings

21. Concluding Quote “Go up into heaven, therefore, and you shall see those Things of which there was a shadow or image here. You Shall see, not in part and not in obscurity but in fullness, not behind a veil but in light.” St. Ambrose

22. Bibliography Cummings, Owen F. Eucharistic Doctors: A Theological History. Mahwah, NJ: Paulist Press, 2005. McLynn, Neil B. Ambrose of Milan: Church and Court in a Christian Capital. Berkeley, CA: University of California Press, 1994. Moorhead, John. Ambrose: Church and Society in the Late Roman World. New York, NY: Pearson Education Limited, 1999. Morino, Claudio. Church and State in the Teaching of St. Ambrose. Washington, DC: The Catholic University of America Press, Inc., 1969. Stapert, Calvin R. A New Song for an Old World: Musical Though in the Early Church. Grand Rapids, MI: William B. Eerdmans Publishing Company, 2007.