Spiritual Healing

St. Gregory of Sinaite - Teacher of "Mental Work"

St. Gregory of Sinai not only teaches about obstacles in "mental work," but, most importantly, also indicates ways to overcome obstacles, means of spiritual healing.Just as the beginning of thoughts lies in the weakening of the "primitive memory" of God and even the loss of it, so the beginning of the struggle against them lies in the return of the "primordial" simplicity, in the healing of memory. Memory is cured by "uninterrupted and strengthened prayer remembrance of God, which, having dissolved with the spirit, is directed from natural objects to supernatural ones." "When the mind is disturbed by the incessant mental crying... then he should be given a little rest, freeing him from the constraint of silence into the expanse of psalmody." But standing at the psalmody should not be prolonged ("a short prayer is standing at the psalmody"), for it behooves the mind to dwell "all day" in mental prayer. Even if despondency overwhelms you, you should read "two or three psalms and touching troparia without singing, because, as Climacus says, they do not sing." In order to arouse greater zeal, the Psalms should be changed daily, "so that the mind does not lose the pleasure of this monotonous singing." But St. Gregory notes that in the teaching of the Holy Fathers there is no single view on the order and duration of psalmody. Some say that one should sing many psalms, others - little, and still others - "one should not sing at all". What does St. Gregory recommend? "You," he says, "in order to avoid confusion, do not sing often, nor give up singing at all, because of the subsequent weakness and carelessness, but imitate those who sing a little, because measure in everything is the best." It is appropriate to sing a lot for those who go through an "active life" and do not know contemplation. But this is not characteristic of the silent, "who have enough strength to be in God alone and, praying to Him with their hearts, to refrain from thoughts." Those who do not know the contemplative life need prolonged psalmody; others, who have come to know it to some extent, need a little mental rest in the singing of the Psalms; For those who have an "active mind" and struggle with the admixture of thoughts, St. Gregory recommends reading the works of the Holy Fathers of a predominantly ascetic nature. "Being active," he writes, "read active writings... Always read about silence and prayer in the Ladder, in St. John, in St. Maximus, in the New Theologian, in his disciple Stephatus, in Hesychius, in Philotheus of Sinai, and in those who [wrote] about the same thing." It is necessary to read with reverence, calmly, distinctly, judiciously - spiritually, without vanity or "sound pleasure". And again, St. Gregory, as in the psalmody, calls for moderation in reading: "Let not thy reading be insatiable, for measure is the best in everything." This virtue destroys the passions: disobedience, contradiction, self-gratification, self-justification and fatal self-conceit. Conquering these passions, obedience leads to a "small ladder" - the shortest path to the heavenly Royal Palaces. "Who is the first (disobedience. - K. S.) conquers by obedience, he cuts off the rest with one blow and quickly rises to heaven." The whole sea of passions can be crossed unconditionally by non-acquisitiveness and abstinence, which St. Gregory calls a light and swift ship. "Thanks to it, man, always seeing himself as an instrument of the Divine power, accomplishes with its help the amazing works of God." True humility is alien to ostentatious humble speeches, humble self-reproaches, a humble appearance... There are two true humilities: 1) to consider oneself the most sinful, the most disgusting, the inferior of all, and 2) to assimilate all one's good deeds to God. "The first is the beginning, the second is the end (of humility)." And there are seven ways leading to humility, which are born of each other and mutually enter. These are: "Silence, humility, humility, humble clothing, self-abasement, contrition of spirit and attribution of oneself (everywhere) to the latter." People "without humility are like those who build a house in winter or without cement."In order not to fall into delusion, one needs prudence, one must understand inner work - not to quickly and frivolously accept anything sensual and even spiritual "outside or inside" oneself. Before accepting the good and rejecting the evil, one must consider and spiritually evaluate one and the other. "When, while doing a deed," teaches the monk, "outside or within yourself you see light, or fire, or some image – whether of Christ, or an Angel, or someone else, do not accept it, lest you suffer harm. Do not concentrate your attention on what you yourself imagine figuratively, and do not allow it to be depicted by the mind. All this is from the outside - inappropriate and imaginary leads to spiritual temptation."Signs of the true state of the ascetic are unshakable love for God, joy in the heart, silence, joy, warmth of heart. "Warmth does not come from the right or left side, but flows into the heart like a spring of water from the Life-Giving Spirit." If instead of warmth there is an "uneven burning", instead of heartfelt joy – pleasure, self-conceit, vanity, if the heart doubts what is coming – one should not accept it – all this is not from God. "And if you notice your mind being drawn by some invisible force to the external or upward, do not believe it, and do not allow the mind to be carried away, but immediately compel it to your work. "That which appears from God," said St. Isaac, "comes by itself, and at what time, you do not know... Spiritual taste clearly and unmistakably shows everything as it is." Demons change, they can take on the appearance of various saints, but they cannot arouse anything good: meekness, affability, humility, cessation of passions. Their actions are determined: pride, arrogance, fear, all evil. By these actions it is discerned whether the light shining in the soul is from God, or from the power of evil. "If you see the impurities of insidious spirits, – teaches the monk, – do not be amazed, do not dwell on them... but... In the name of Jesus, strike your enemies, for there is no stronger weapon in heaven or on earth." It is impossible to study the science of virtues on your own. Those who tried to achieve this themselves usually fell into self-conceit, into self-deception. If the Son does nothing of Himself, but as the Father taught Him, so He does (John 5:19-20), and the Spirit will not speak of Himself (John 16:13), that is, who has reached such a great height of virtues, at which he would not need to be secretly led by someone else?" asks St. Gregory. But this "outsider" may not be everyone. The right to guide others is possessed only by those "who have been given Divine discernment," "discernment of spirits," "spiritual discernment," who themselves have experienced "labors in active virtue" and are not mistaken "neither in words, nor in deeds, nor in thoughts." St. Gregory confesses that it is "no small effort" to find such a leader. But he who "earnestly strives in silence to attain pure prayer" must find it and go to the goal "by asking" it "in great trembling," completely subordinate his will and under his guidance observe strict fasting, abstinence, vigilance, kneeling, motionless standing, unceasing prayer, true humility, "wise silence, as if seasoned with salt, and patience in everything." Without the grace of God, without God's help, it is impossible not only to expel passions, but also to "restrain oneself with one's mind [from distraction]." None of the novices will ever cast out thoughts unless God removes them. Only those who are strong in spirit can reject thoughts, but they also achieve this "not of their own accord, but move to resist them with God, as clothed in His full armor." St. Gregory considers the absence of grace in a person to be spiritual death. Separated from grace, the soul "becomes widowed and now and in the next age becomes the abode of the passions, not to say [stronger] - a den of demons." Even virtues without grace are dead. "And those who appear to have virtues in perfection and exercise them [often] have only the shadow and phantom of the beautiful, and not the image of the truth." And with the help of God's grace, great things are accomplished. Its effects are manifold: purification of the soul, warming it, strengthening it "in joy and gladness", mortification of bodily movements... A person who has been cleansed of sinful thoughts and passions, having rejected delusion, having submitted his will to experienced spiritual leaders, who has embarked on the path of salvation with constant prayer and the help of God's grace, "will receive again what he seeks, especially if he seeks it with humility."

Western Holy Fathers

St. Gregory of Sinaite - Teacher of "Mental Work"

St. Gregory of Sinai not only teaches about obstacles in "mental work," but, most importantly, also indicates ways to overcome obstacles, means of spiritual healing.Just as the beginning of thoughts lies in the weakening of the "primitive memory" of God and even the loss of it, so the beginning of the struggle against them lies in the return of the "primordial" simplicity, in the healing of memory. Memory is cured by "uninterrupted and strengthened prayer remembrance of God, which, having dissolved with the spirit, is directed from natural objects to supernatural ones." "When the mind is disturbed by the incessant mental crying... then he should be given a little rest, freeing him from the constraint of silence into the expanse of psalmody." But standing at the psalmody should not be prolonged ("a short prayer is standing at the psalmody"), for it behooves the mind to dwell "all day" in mental prayer. Even if despondency overwhelms you, you should read "two or three psalms and touching troparia without singing, because, as Climacus says, they do not sing." In order to arouse greater zeal, the Psalms should be changed daily, "so that the mind does not lose the pleasure of this monotonous singing." But St. Gregory notes that in the teaching of the Holy Fathers there is no single view on the order and duration of psalmody. Some say that one should sing many psalms, others - little, and still others - "one should not sing at all". What does St. Gregory recommend? "You," he says, "in order to avoid confusion, do not sing often, nor give up singing at all, because of the subsequent weakness and carelessness, but imitate those who sing a little, because measure in everything is the best." It is appropriate to sing a lot for those who go through an "active life" and do not know contemplation. But this is not characteristic of the silent, "who have enough strength to be in God alone and, praying to Him with their hearts, to refrain from thoughts." Those who do not know the contemplative life need prolonged psalmody; others, who have come to know it to some extent, need a little mental rest in the singing of the Psalms; For those who have an "active mind" and struggle with the admixture of thoughts, St. Gregory recommends reading the works of the Holy Fathers of a predominantly ascetic nature. "Being active," he writes, "read active writings... Always read about silence and prayer in the Ladder, in St. John, in St. Maximus, in the New Theologian, in his disciple Stephatus, in Hesychius, in Philotheus of Sinai, and in those who [wrote] about the same thing." It is necessary to read with reverence, calmly, distinctly, judiciously - spiritually, without vanity or "sound pleasure". And again, St. Gregory, as in the psalmody, calls for moderation in reading: "Let not thy reading be insatiable, for measure is the best in everything." This virtue destroys the passions: disobedience, contradiction, self-gratification, self-justification and fatal self-conceit. Conquering these passions, obedience leads to a "small ladder" - the shortest path to the heavenly Royal Palaces. "Who is the first (disobedience. - K. S.) conquers by obedience, he cuts off the rest with one blow and quickly rises to heaven." The whole sea of passions can be crossed unconditionally by non-acquisitiveness and abstinence, which St. Gregory calls a light and swift ship. "Thanks to it, man, always seeing himself as an instrument of the Divine power, accomplishes with its help the amazing works of God." True humility is alien to ostentatious humble speeches, humble self-reproaches, a humble appearance... There are two true humilities: 1) to consider oneself the most sinful, the most disgusting, the inferior of all, and 2) to assimilate all one's good deeds to God. "The first is the beginning, the second is the end (of humility)." And there are seven ways leading to humility, which are born of each other and mutually enter. These are: "Silence, humility, humility, humble clothing, self-abasement, contrition of spirit and attribution of oneself (everywhere) to the latter." People "without humility are like those who build a house in winter or without cement."In order not to fall into delusion, one needs prudence, one must understand inner work - not to quickly and frivolously accept anything sensual and even spiritual "outside or inside" oneself. Before accepting the good and rejecting the evil, one must consider and spiritually evaluate one and the other. "When, while doing a deed," teaches the monk, "outside or within yourself you see light, or fire, or some image – whether of Christ, or an Angel, or someone else, do not accept it, lest you suffer harm. Do not concentrate your attention on what you yourself imagine figuratively, and do not allow it to be depicted by the mind. All this is from the outside - inappropriate and imaginary leads to spiritual temptation."Signs of the true state of the ascetic are unshakable love for God, joy in the heart, silence, joy, warmth of heart. "Warmth does not come from the right or left side, but flows into the heart like a spring of water from the Life-Giving Spirit." If instead of warmth there is an "uneven burning", instead of heartfelt joy – pleasure, self-conceit, vanity, if the heart doubts what is coming – one should not accept it – all this is not from God. "And if you notice your mind being drawn by some invisible force to the external or upward, do not believe it, and do not allow the mind to be carried away, but immediately compel it to your work. "That which appears from God," said St. Isaac, "comes by itself, and at what time, you do not know... Spiritual taste clearly and unmistakably shows everything as it is." Demons change, they can take on the appearance of various saints, but they cannot arouse anything good: meekness, affability, humility, cessation of passions. Their actions are determined: pride, arrogance, fear, all evil. By these actions it is discerned whether the light shining in the soul is from God, or from the power of evil. "If you see the impurities of insidious spirits, – teaches the monk, – do not be amazed, do not dwell on them... but... In the name of Jesus, strike your enemies, for there is no stronger weapon in heaven or on earth." It is impossible to study the science of virtues on your own. Those who tried to achieve this themselves usually fell into self-conceit, into self-deception. If the Son does nothing of Himself, but as the Father taught Him, so He does (John 5:19-20), and the Spirit will not speak of Himself (John 16:13), that is, who has reached such a great height of virtues, at which he would not need to be secretly led by someone else?" asks St. Gregory. But this "outsider" may not be everyone. The right to guide others is possessed only by those "who have been given Divine discernment," "discernment of spirits," "spiritual discernment," who themselves have experienced "labors in active virtue" and are not mistaken "neither in words, nor in deeds, nor in thoughts." St. Gregory confesses that it is "no small effort" to find such a leader. But he who "earnestly strives in silence to attain pure prayer" must find it and go to the goal "by asking" it "in great trembling," completely subordinate his will and under his guidance observe strict fasting, abstinence, vigilance, kneeling, motionless standing, unceasing prayer, true humility, "wise silence, as if seasoned with salt, and patience in everything." Without the grace of God, without God's help, it is impossible not only to expel passions, but also to "restrain oneself with one's mind [from distraction]." None of the novices will ever cast out thoughts unless God removes them. Only those who are strong in spirit can reject thoughts, but they also achieve this "not of their own accord, but move to resist them with God, as clothed in His full armor." St. Gregory considers the absence of grace in a person to be spiritual death. Separated from grace, the soul "becomes widowed and now and in the next age becomes the abode of the passions, not to say [stronger] - a den of demons." Even virtues without grace are dead. "And those who appear to have virtues in perfection and exercise them [often] have only the shadow and phantom of the beautiful, and not the image of the truth." And with the help of God's grace, great things are accomplished. Its effects are manifold: purification of the soul, warming it, strengthening it "in joy and gladness", mortification of bodily movements... A person who has been cleansed of sinful thoughts and passions, having rejected delusion, having submitted his will to experienced spiritual leaders, who has embarked on the path of salvation with constant prayer and the help of God's grace, "will receive again what he seeks, especially if he seeks it with humility."

Saint Ambrose, Bishop of Milan

St. Gregory of Sinaite - Teacher of "Mental Work"

St. Gregory of Sinai not only teaches about obstacles in "mental work," but, most importantly, also indicates ways to overcome obstacles, means of spiritual healing.Just as the beginning of thoughts lies in the weakening of the "primitive memory" of God and even the loss of it, so the beginning of the struggle against them lies in the return of the "primordial" simplicity, in the healing of memory. Memory is cured by "uninterrupted and strengthened prayer remembrance of God, which, having dissolved with the spirit, is directed from natural objects to supernatural ones." "When the mind is disturbed by the incessant mental crying... then he should be given a little rest, freeing him from the constraint of silence into the expanse of psalmody." But standing at the psalmody should not be prolonged ("a short prayer is standing at the psalmody"), for it behooves the mind to dwell "all day" in mental prayer. Even if despondency overwhelms you, you should read "two or three psalms and touching troparia without singing, because, as Climacus says, they do not sing." In order to arouse greater zeal, the Psalms should be changed daily, "so that the mind does not lose the pleasure of this monotonous singing." But St. Gregory notes that in the teaching of the Holy Fathers there is no single view on the order and duration of psalmody. Some say that one should sing many psalms, others - little, and still others - "one should not sing at all". What does St. Gregory recommend? "You," he says, "in order to avoid confusion, do not sing often, nor give up singing at all, because of the subsequent weakness and carelessness, but imitate those who sing a little, because measure in everything is the best." It is appropriate to sing a lot for those who go through an "active life" and do not know contemplation. But this is not characteristic of the silent, "who have enough strength to be in God alone and, praying to Him with their hearts, to refrain from thoughts." Those who do not know the contemplative life need prolonged psalmody; others, who have come to know it to some extent, need a little mental rest in the singing of the Psalms; For those who have an "active mind" and struggle with the admixture of thoughts, St. Gregory recommends reading the works of the Holy Fathers of a predominantly ascetic nature. "Being active," he writes, "read active writings... Always read about silence and prayer in the Ladder, in St. John, in St. Maximus, in the New Theologian, in his disciple Stephatus, in Hesychius, in Philotheus of Sinai, and in those who [wrote] about the same thing." It is necessary to read with reverence, calmly, distinctly, judiciously - spiritually, without vanity or "sound pleasure". And again, St. Gregory, as in the psalmody, calls for moderation in reading: "Let not thy reading be insatiable, for measure is the best in everything." This virtue destroys the passions: disobedience, contradiction, self-gratification, self-justification and fatal self-conceit. Conquering these passions, obedience leads to a "small ladder" - the shortest path to the heavenly Royal Palaces. "Who is the first (disobedience. - K. S.) conquers by obedience, he cuts off the rest with one blow and quickly rises to heaven." The whole sea of passions can be crossed unconditionally by non-acquisitiveness and abstinence, which St. Gregory calls a light and swift ship. "Thanks to it, man, always seeing himself as an instrument of the Divine power, accomplishes with its help the amazing works of God." True humility is alien to ostentatious humble speeches, humble self-reproaches, a humble appearance... There are two true humilities: 1) to consider oneself the most sinful, the most disgusting, the inferior of all, and 2) to assimilate all one's good deeds to God. "The first is the beginning, the second is the end (of humility)." And there are seven ways leading to humility, which are born of each other and mutually enter. These are: "Silence, humility, humility, humble clothing, self-abasement, contrition of spirit and attribution of oneself (everywhere) to the latter." People "without humility are like those who build a house in winter or without cement."In order not to fall into delusion, one needs prudence, one must understand inner work - not to quickly and frivolously accept anything sensual and even spiritual "outside or inside" oneself. Before accepting the good and rejecting the evil, one must consider and spiritually evaluate one and the other. "When, while doing a deed," teaches the monk, "outside or within yourself you see light, or fire, or some image – whether of Christ, or an Angel, or someone else, do not accept it, lest you suffer harm. Do not concentrate your attention on what you yourself imagine figuratively, and do not allow it to be depicted by the mind. All this is from the outside - inappropriate and imaginary leads to spiritual temptation."Signs of the true state of the ascetic are unshakable love for God, joy in the heart, silence, joy, warmth of heart. "Warmth does not come from the right or left side, but flows into the heart like a spring of water from the Life-Giving Spirit." If instead of warmth there is an "uneven burning", instead of heartfelt joy – pleasure, self-conceit, vanity, if the heart doubts what is coming – one should not accept it – all this is not from God. "And if you notice your mind being drawn by some invisible force to the external or upward, do not believe it, and do not allow the mind to be carried away, but immediately compel it to your work. "That which appears from God," said St. Isaac, "comes by itself, and at what time, you do not know... Spiritual taste clearly and unmistakably shows everything as it is." Demons change, they can take on the appearance of various saints, but they cannot arouse anything good: meekness, affability, humility, cessation of passions. Their actions are determined: pride, arrogance, fear, all evil. By these actions it is discerned whether the light shining in the soul is from God, or from the power of evil. "If you see the impurities of insidious spirits, – teaches the monk, – do not be amazed, do not dwell on them... but... In the name of Jesus, strike your enemies, for there is no stronger weapon in heaven or on earth." It is impossible to study the science of virtues on your own. Those who tried to achieve this themselves usually fell into self-conceit, into self-deception. If the Son does nothing of Himself, but as the Father taught Him, so He does (John 5:19-20), and the Spirit will not speak of Himself (John 16:13), that is, who has reached such a great height of virtues, at which he would not need to be secretly led by someone else?" asks St. Gregory. But this "outsider" may not be everyone. The right to guide others is possessed only by those "who have been given Divine discernment," "discernment of spirits," "spiritual discernment," who themselves have experienced "labors in active virtue" and are not mistaken "neither in words, nor in deeds, nor in thoughts." St. Gregory confesses that it is "no small effort" to find such a leader. But he who "earnestly strives in silence to attain pure prayer" must find it and go to the goal "by asking" it "in great trembling," completely subordinate his will and under his guidance observe strict fasting, abstinence, vigilance, kneeling, motionless standing, unceasing prayer, true humility, "wise silence, as if seasoned with salt, and patience in everything." Without the grace of God, without God's help, it is impossible not only to expel passions, but also to "restrain oneself with one's mind [from distraction]." None of the novices will ever cast out thoughts unless God removes them. Only those who are strong in spirit can reject thoughts, but they also achieve this "not of their own accord, but move to resist them with God, as clothed in His full armor." St. Gregory considers the absence of grace in a person to be spiritual death. Separated from grace, the soul "becomes widowed and now and in the next age becomes the abode of the passions, not to say [stronger] - a den of demons." Even virtues without grace are dead. "And those who appear to have virtues in perfection and exercise them [often] have only the shadow and phantom of the beautiful, and not the image of the truth." And with the help of God's grace, great things are accomplished. Its effects are manifold: purification of the soul, warming it, strengthening it "in joy and gladness", mortification of bodily movements... A person who has been cleansed of sinful thoughts and passions, having rejected delusion, having submitted his will to experienced spiritual leaders, who has embarked on the path of salvation with constant prayer and the help of God's grace, "will receive again what he seeks, especially if he seeks it with humility."

Biography

St. Ambrose, Bishop of Milan [1]

The modern biographer of St. Ambrose has the following materials: the works of the saint (especially his letters) and two ancient biographies - of Paulinus and of an unknown author. The works of St. Ambrose provide only material of a sporadic, accidental nature in relation to his life, and therefore the reader cannot draw a complete picture of the saint's activity on their basis. In this respect, the biography of Pavlinus differs favorably. The latter undertook the work at the request of Blessed Augustine, who wished to know better the life of his teacher. Paulinus tries to briefly summarize what he himself knew as the secretary of St. Ambrose and what he was told by trustworthy persons: the sister of St. Ambrose Marcellina and witnesses of many miraculous apparitions of the saint after his death. Peacock asks the reader to trust his report, assuring him of the complete impartiality of his work... The author and the time of origin of the second life remain unknown. It is assumed that it appeared in the East. In favor of this are the Greek text of the original, the reports in it, mainly, of events that took place in the East, and especially a detailed description of the relations of St. Ambrose with the emperor Theodosius the Great. This monument is of little importance for the characterization of St. Ambrose, since it is very dependent on the Church history of Blessed Theodoret (almost a literal transcription). Saint Ambrose was born in about the year 340 [2] in the city of Trier into a noble Christian family - his father, who died soon after the birth of Ambrose, was governor of Gaul. The orphaned family (a mother with three children) moved to Rome. Here began his years of schooling: St. Ambrose studied Greek and Latin literature, ancient philosophy, and oratory. Already in these years he showed a deep interest in the truths of the Christian faith and piety. Upon completion of his education, Saint Ambrose first became a lawyer, and then was appointed by Emperor Valentinian I (364-375) as ruler of northern Italy with residence in Milan (Mediolanum). Like other of his contemporaries, he postponed Baptism to a later period of his life, but was forced to be baptized when he was unexpectedly elected bishop of Milan. The legend says about this election as follows. When during the election to replace the deceased Arian bishop Auxentius, the people's assembly was divided in opinion, the voice of a child was heard in the church: "Ambrose bishop!" Ambrose was baptized and in seven days passed through all the degrees of the priesthood. Having become a bishop in the year 374, Saint Ambrose devoted the rest of his life to serving the Church of God. He used his property for charitable deeds and, observing the strictest abstinence, spent his days and nights in prayer and work. He saw the main duty of a bishop in teaching, and therefore with exemplary diligence he studied Christian theology and soon became an excellent preacher. Crowds of people came to listen to his sermons. They also had a strong effect on the then young Blessed Augustine. The picture of the everyday life of St. Ambrose was beautifully described by Farrar, relying on the testimony of Blessed Augustine. "First of all, in the morning," he writes, "after his private prayers, he used to celebrate the daily divine services and the Holy Eucharist. Having done this, he sat down to read at the table in his room, zealously studying the Holy Scriptures with the help of Greek interpreters, especially Origen and Hippolytus, and his contemporaries - Didymus and Basil the Great. He also read with sincere delight the works of Plato. The doors of his room were always open, and his time generally belonged to his flock. Everyone could see him and everyone could consult with him. When anyone came to him with a request for help, he immediately stopped reading, devoted all his attention to the work of the petitioner, and then again devoted himself to scientific studies, not in the least embarrassed by the fact that many of his visitors remained near his room and followed him with idle curiosity in his work. With the exception of two days a week, he fasted daily until evening. At the end of his meal, he sat down to write sermons and essays, but, unlike most of his contemporaries, he wrote everything with his own hand, since he did not consider it right to tire others by staying awake during the long hours of the night" (Life and Works of the Holy Fathers, Vol. 2, p. 103). Saint Ambrose successfully defended the Christian faith, speaking out against paganism, which still had many followers among the Roman aristocracy, and courageously fought against the Arian party, headed by the mother of the emperor Valentinian II (375-393) Justina. When the latter demanded that Saint Ambrose cede the Milan basilica for the divine services of the Arian Goths, who served in the mercenary Roman troops, he flatly refused. His answer was justified by the fact that the property of God is not subject to the orders of the emperor. "They say that everything is allowed to the sovereign, that everything is his," the saint writes. "I answer: do not trouble, Emperor, to think that in the affairs of God you have the imperial right; but if you want to reign longer, be subject to God. It is written: O God, Caesar's things are Caesar's. The emperor owns palaces, the bishop of the church." St. Ambrose showed extraordinary courage during the events in Thessalonica. The inhabitants of this city rebelled against the increase in taxes. Emperor Theodosius (379-395) dealt cruelly with the rebels - almost the entire population of the city with children and the elderly was driven into a circus and exterminated. The dignitaries of the empire congratulated Theodosius on his "victory", and the Senate even gave him the title of "father of the people". The saint acted differently: he immediately wrote a letter to the emperor with an insistent appeal to repent. (There is a legend that St. Ambrose did not allow the emperor to enter the church until he repented.) Theodosius yielded to the demands of the saint – he appeared to bring repentance to the entrance to the church without imperial clothes. This event was of great importance in the formation of relations between the Church and secular power in the West. The most important concern of the saint was the spiritual condition of the flock. Constantly rotating among her, he did not ignore all her dark sides. He was especially concerned about the then widespread vices - greed and greed. Saint Ambrose died on April 4, 397, on the day of Great Saturday, and, according to the testimony of his biographer – his contemporary Deacon Paulinus of Milan – he was mourned not only by Christians, but also by pagans. ^On the basis of the fact that in one of his letters (No 59) St. Ambrose speaks of himself as having 53 years of age, the year of birth is considered to be 333 or 340, depending on how the war of Theodosius with the pretenders to the throne of the Western Roman Empire, mentioned in the same letter, is understood - with Maximus in 387-388, or with Eugene in 393-394 ^

Creation

Saint Ambrose, Bishop of Milan