“Ambrose”的意思、由来-开放百科全书

Aurelius Ambrosius{{efn|{{lang-it|Sant'Ambrogio}} {{IPA-it|ˌsantamˈbrɔːdʒo|}}; {{lang-lmo|Sant'Ambroeus}} {{IPA-lmo|ˌsãːtãˈbrøːs|}}.}} ({{circa|340–397}}), better known in English as Ambrose ({{IPAc-en|ˈ|æ|m|b|r|oʊ|z}}), was a bishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He was the Roman governor of Liguria and Emilia, headquartered in Milan, before being made bishop of Milan by popular acclamation in 374. Ambrose was a staunch opponent of Arianism.

Ambrose was one of the four original Doctors of the Church, and is the patron saint of Milan. He is notable for his influence on Augustine of Hippo.

Traditionally, Ambrose is credited with promoting "antiphonal chant", a style of chanting in which one side of the choir responds alternately to the other, as well as with composing Veni redemptor gentium, an Advent hymn.

Life

Early life

Ambrose was born into a Roman Christian family about 340 and was raised in Gallia Belgica, the capital of which was Augusta Treverorum.^[1] His father is sometimes identified with Aurelius Ambrosius,^[2]{{Sfn | Paredi | Costelloe | 1964 | p = 380 | ps = : "S. Paulinus in Vit. Ambr. 3 has the following: posito in administratione praefecturae Galliarum patre eius Ambrosio natus est Ambrosius. From this, practically all of Ambrose's biographers have concluded that Ambrose's father was praetorian prefect in Gaul. This is the only evidence we have, however, that there ever was an Ambrose as prefect in Gaul."}} a praetorian prefect of Gaul;{{Sfn | Attwater | John | 1993}}{{Rp| needed = yes|date=August 2012}} but some scholars identify his father as an official named Uranius who received an imperial constitution dated 3 February 339 (addressed in a brief extract from one of the three emperors ruling in 339, Constantine II, Constantius II, or Constans, in the Codex Theodosianus, book XI.5).^[3]^[4]^[5]

His mother was a woman of intellect and piety{{sfn|Grieve|1911|p=798}} and a member of the Roman family, Aurelii Symmachi^[6] and thus Ambrose was cousin of the orator Q. Aurelius Symmachus. He was the youngest of three children, who included Marcellina and Satyrus (who is the subject of Ambrose's De excessu fratris Satyri), also venerated as saints.^[7] There is a legend that as an infant, a swarm of bees settled on his face while he lay in his cradle, leaving behind a drop of honey. His father considered this a sign of his future eloquence and honeyed tongue. For this reason, bees and beehives often appear in the saint's symbology.

After the early death of his father, Ambrose went to Rome, where he studied literature, law, and rhetoric. He then followed in his father's footsteps and entered public service. Praetorian Prefect Sextus Claudius Petronius Probus first gave him a place in the council and then in about 372 made him governor of Liguria and Emilia, with headquarters at Milan.{{Sfn | Attwater | John | 1993}} In 286 Diocletian had moved the capital of the Western Roman Empire from Rome to Mediolanum (Milan).

Ambrose was the Governor of Aemilia-Liguria in northern Italy until 374, when he became the Bishop of Milan. He was a very popular political figure, and since he was the Governor in the effective capital in the Roman West, he was a recognizable figure in the court of Valentinian I.

Bishop of Milan

In the late 4th century there was a deep conflict in the diocese of Milan between the Nicene Church and Arians.^[8]{{Sfn | Butler | 1991 | p = 407}} In 374 the bishop of Milan, Auxentius, an Arian, died, and the Arians challenged the succession. Ambrose went to the church where the election was to take place, to prevent an uproar, which was probable in this crisis. His address was interrupted by a call, "Ambrose, bishop!", which was taken up by the whole assembly.{{Sfn | Butler | 1991 | p = 407}}

Ambrose was known to be Nicene Christian in belief, but also acceptable to Arians due to the charity shown in theological matters in this regard. At first he energetically refused the office, for which he was in no way prepared: Ambrose was neither baptized nor formally trained in theology.{{Sfn | Attwater | John | 1993}} Upon his appointment, Ambrose fled to a colleague's home seeking to hide. Upon receiving a letter from the Emperor Gratian praising the appropriateness of Rome appointing individuals evidently worthy of holy positions, Ambrose's host gave him up. Within a week, he was baptized, ordained and duly consecrated bishop of Milan.

As bishop, he immediately adopted an ascetic lifestyle, apportioned his money to the poor, donating all of his land, making only provision for his sister Marcellina (who had become a nun). This raised his popularity even further, giving him considerable political leverage over even the emperor. Upon the unexpected appointment of Ambrose to the episcopate, his brother Satyrus resigned a prefecture in order to move to Milan, where he took over managing the family's affairs.^[1]

Arianism

Ambrose studied theology with Simplician, a presbyter of Rome.{{sfn|Grieve|1911|p=798}} Using his excellent knowledge of Greek, which was then rare in the West, to his advantage, he studied the Old Testament and Greek authors like Philo, Origen, Athanasius, and Basil of Caesarea, with whom he was also exchanging letters.^[9] He applied this knowledge as preacher, concentrating especially on exegesis of the Old Testament, and his rhetorical abilities impressed Augustine of Hippo, who hitherto had thought poorly of Christian preachers.

In the confrontation with Arians, Ambrose sought to theologically refute their propositions, which were contrary to the Nicene creed and thus to the officially defined orthodoxy. The Arians appealed to many high level leaders and clergy in both the Western and Eastern empires. Although the western Emperor Gratian supported orthodoxy, the younger Valentinian II, who became his colleague in the Empire, adhered to the Arian creed.{{Sfn | Butler | 1991 | p = 408}} Ambrose did not sway the young prince's position. In the East, Emperor Theodosius I likewise professed the Nicene creed; but there were many adherents of Arianism throughout his dominions,{{sfn|Grieve|1911|p=798}} especially among the higher clergy.

In this contested state of religious opinion, two leaders of the Arians, bishops Palladius of Ratiaria and Secundianus of Singidunum, confident of numbers, prevailed upon Gratian to call a general council from all parts of the empire. This request appeared so equitable that he complied without hesitation. However, Ambrose feared the consequences and prevailed upon the emperor to have the matter determined by a council of the Western bishops. Accordingly, a synod composed of thirty-two bishops was held at Aquileia in the year 381. Ambrose was elected president and Palladius, being called upon to defend his opinions, declined. A vote was then taken, when Palladius and his associate Secundianus were deposed from their episcopal offices.{{sfn|Grieve|1911|p=798}}

Nevertheless, the increasing strength of the Arians proved a formidable task for Ambrose. In 385{{Sfn | Butler | 1991 | p = 408}} or 386 the emperor and his mother Justina, along with a considerable number of clergy and laity, especially military, professed Arianism. They demanded two churches in Milan, one in the city (the Basilica of the Apostles), the other in the suburbs (St Victor's), be allocated to the Arians.{{Sfn | Butler | 1991 | p = 408}} Ambrose refused and was required to answer for his conduct before the council.{{Sfn | Attwater | John | 1993}}{{Rp| needed = yes|date=August 2012}} He went, his eloquence in defense of the Church reportedly overawing the ministers of Valentinian, so he was permitted to retire without making the surrender of the churches. The day following, when he was performing divine service in the basilica, the prefect of the city came to persuade him to give up at least the Portian basilica in the suburbs. As he still refused, certain deans or officers of the court were sent to take possession of the Portian basilica, by hanging up in it imperial escutcheons{{sfn|Butler|1991|p=408}} to prepare for the arrival of the emperor and his mother at the ensuing festival of Easter.{{sfn|Grieve|1911|p=799}}

In spite of Imperial opposition, Ambrose declared, "If you demand my person, I am ready to submit: carry me to prison or to death, I will not resist; but I will never betray the church of Christ. I will not call upon the people to succour me; I will die at the foot of the altar rather than desert it. The tumult of the people I will not encourage: but God alone can appease it."{{sfn|Grieve|1911|p=799}}

In 386 Justina and Valentinian received the Arian bishop Auxentius the younger, and Ambrose was again ordered to hand over a church in Milan for Arian usage. Ambrose and his congregation barricaded themselves inside the church, and the imperial order was rescinded.^[10]

Imperial relations

The imperial court was displeased with the religious principles of Ambrose, however his aid was soon solicited by the Emperor. When Magnus Maximus usurped the supreme power in Gaul, and was meditating a descent upon Italy, Valentinian sent Ambrose to dissuade him from the undertaking, and the embassy was successful.{{sfn|Grieve|1911|p=799}}

A second later embassy was unsuccessful. The enemy entered Italy and Milan was taken. Justina and her son fled but Ambrose remained at his post and did good service to many of the sufferers by causing the plate of the church to be melted for their relief.{{sfn|Grieve|1911|p=799}}

Theodosius I, the emperor of the East, espoused the cause of Justina, and regained the kingdom. Theodosius was excommunicated by Ambrose for the massacre of 7,000 people at Thessalonica in 390,{{sfn|Grieve|1911|p=799}} after the murder of the Roman governor there by rioters.{{Sfn | Attwater | John | 1993}}{{Rp| needed = yes|date=August 2012}} Ambrose told Theodosius to imitate David in his repentance as he had imitated him in guilt{{sfn|Grieve|1911|p=799}} – Ambrose readmitted the emperor to the Eucharist only after several months of penance. This shows the strong position of a bishop in the Western part of the empire, even when facing a strong emperor – the controversy of John Chrysostom with a much weaker emperor a few years later in Constantinople led to a crushing defeat of the bishop.

In 392, after the death of Valentinian II and the fall of Eugenius, Ambrose supplicated the emperor for the pardon of those who had supported Eugenius after Theodosius was eventually victorious.{{sfn|Grieve|1911|p=799}}

Attitude towards Jews

In his treatise on Abraham, Ambrose warns against intermarriage with pagans, Jews, or heretics.^[11] In 388, Emperor Theodosius the Great was informed that a crowd of Christians, led by their bishop, had destroyed the synagogue at Callinicum on the Euphrates, in retaliation for the burning of their church by the Jews. He ordered the synagogue rebuilt at the expense of the bishop^[12], but Ambrose persuaded Theodosius to retreat from this position.^[13] He wrote to the Emperor, pointing out that he was thereby "exposing the bishop to the danger of either acting against the truth or of death"; in the letter "the reasons given for the imperial rescript are met, especially by the plea that the Jews had burnt many churches".^[14] In the course of the letter Ambrose speaks of the clemency that the emperor had shown with regard to the many houses of wealthy people and churches that had been destroyed by unruly mobs, with many then still not restored and then adds: "There is, then, no adequate cause for such a commotion, that the people should be so severely punished for the burning of a building, and much less since it is the burning of a synagogue, a home of unbelief, a house of impiety, a receptacle of folly, which God Himself has condemned. For thus we read, where the Lord our God speaks by the mouth of the prophet Jeremiah: 'And I will do to this house, which is called by My Name, wherein ye trust, and to the place which I gave to you and to your fathers, as I have done to Shiloh, and I will cast you forth from My sight, as I cast forth your brethren, the whole seed of Ephraim. And do not thou pray for that people, and do not thou ask mercy for them, and do not come near Me on their behalf, for I will not hear thee. Or seest thou not what they do in the cities of Judah?'^[15] God forbids intercession to be made for those."^[14]^[16] Yet, Ambrose did not oppose punishing those who were directly responsible for destroying the synagogue.

In his exposition of Psalm 1, Ambrose says: "Virtues without faith are leaves, flourishing in appearance, but unproductive. How many pagans have mercy and sobriety but no fruit, because they do not attain their purpose! The leaves speedily fall at the wind's breath. Some Jews exhibit purity of life and much diligence and love of study, but bear no fruit and live like leaves."^[17]

Attitude towards pagans

Under his influence, emperors Gratian, Valentinian II and Theodosius I carried on a persecution of Paganism;^[18]^[19]^[20]^[21] Theodosius issued the 391 "Theodosian decrees," which with increasing intensity outlawed Pagan practices.^[19]^[22] The Altar of Victory was removed by Gratian. Ambrose prevailed upon Gratian, Valentinian and Theodosius to reject requests to restore the Altar.

Later years and death

In April 393 Arbogast, magister militum of the West and his puppet Emperor Eugenius marched into Italy to consolidate their position in regard to Theodosius I and his son, Honorius, whom Theodosius had appointed Augustus to govern the western portion of the empire. Arbogast and Eugenius courted Ambrose's support by very obliging letters; but before they arrived at Milan, he had retired to Bologna, where he assisted at the translation of the relics of Saints Vitalis and Agricola. From there he went to Florence, where he remained until Eugenius withdrew from Milan to meet Theodosius in the Battle of the Frigidus in early September 394.^[23]

Soon after acquiring the undisputed possession of the Roman Empire, Theodosius died at Milan in 395, and two years later (4 April 397) Ambrose also died. He was succeeded as bishop of Milan by Simplician.{{sfn|Grieve|1911|p=799}} Ambrose's body may still be viewed in the church of Saint Ambrogio in Milan, where it has been continuously venerated – along with the bodies identified in his time as being those of Saints Gervase and Protase.

Character

Many circumstances in the history of Ambrose are characteristic of the general spirit of the times. The chief causes of his victory over his opponents were his great popularity and the reverence paid to the episcopal character at that period. But it must also be noted that he used several indirect means to obtain and support his authority with the people.{{sfn|Grieve|1911|p=799}}

It was his custom to comment severely in his preaching on the public characters of his times; and he introduced popular reforms in the order and manner of public worship. It is alleged, too, that at a time when the influence of Ambrose required vigorous support, he was admonished in a dream to search for, and found under the pavement of the church, the remains of two martyrs, Gervasius and Protasius. The saints, although they would have had to have been hundreds of years old, looked as if they had just died. The applause of the people was mingled with the derision of the court party.{{sfn|Grieve|1911|p=799}}

Theology

Ambrose ranks with Augustine, Jerome, and Gregory the Great, as one of the Latin Doctors of the Church. Theologians compare him with Hilary, who they claim fell short of Ambrose's administrative excellence but demonstrated greater theological ability. He succeeded as a theologian despite his juridical training and his comparatively late handling of Biblical and doctrinal subjects.{{sfn|Grieve|1911|p=799}}

Ambrose's intense episcopal consciousness furthered the growing doctrine of the Church and its sacerdotal ministry, while the prevalent asceticism of the day, continuing the Stoic and Ciceronian training of his youth, enabled him to promulgate a lofty standard of Christian ethics. Thus we have the De officiis ministrorum, De viduis, De virginitate and De paenitentia.{{sfn|Grieve|1911|p=799}}

Ambrose displayed a kind of liturgical flexibility that kept in mind that liturgy was a tool to serve people in worshiping God, and ought not to become a rigid entity that is invariable from place to place. His advice to Augustine of Hippo on this point was to follow local liturgical custom. "When I am at Rome, I fast on a Saturday; when I am at Milan, I do not. Follow the custom of the church where you are."^[24]^[25] Thus Ambrose refused to be drawn into a false conflict over which particular local church had the "right" liturgical form where there was no substantial problem. His advice has remained in the English language as the saying, "When in Rome, do as the Romans do."

One interpretation of Ambrose's writings is that he was a Christian universalist.^[26] It has been noted that Ambrose's theology was significantly influenced by that of Origen and Didymus the Blind, two other early Christian universalists.^[26] One quotation cited in favor of this belief:

One could interpret this passage as being another example of the mainstream Christian belief in a general resurrection (both for those in heaven and for those in hell). Several other works by Ambrose clearly teach the mainstream view of salvation. For example: "The Jews feared to believe in manhood taken up into God, and therefore have lost the grace of redemption, because they reject that on which salvation depends."^[28]

Giving to the poor

He was also interested in the condition of contemporary Italian society.^[29] Ambrose considered the poor not a distinct group of outsiders, but a part of the united, solidary people. Giving to the poor was not to be considered an act of generosity towards the fringes of society but a repayment of resources that God had originally bestowed on everyone equally and that the rich had usurped.^[30]

Mariology

The theological treatises of Ambrose of Milan would come to influence Popes Damasus, Siricius and Leo XIII. Central to Ambrose is the virginity of Mary and her role as Mother of God.^[31]

Ambrose viewed celibacy as superior to marriage and saw Mary as the model of virginity.^[36]

Writings

In matters of exegesis he is, like Hilary, an Alexandrian. In dogma he follows Basil of Caesarea and other Greek authors, but nevertheless gives a distinctly Western cast to the speculations of which he treats. This is particularly manifest in the weightier emphasis which he lays upon human sin and divine grace, and in the place which he assigns to faith in the individual Christian life.{{sfn|Grieve|1911|p=799}}

Church music

Ambrose is traditionally credited but not actually known to have composed any of the repertory of Ambrosian chant also known simply as "antiphonal chant", a method of chanting where one side of the choir alternately responds to the other. (The later pope Saint Gregory I the Great is not known to have composed any Gregorian chant, the plainsong or "Romish chant".) However, Ambrosian chant was named in his honor due to his contributions to the music of the Church; he is credited with introducing hymnody from the Eastern Church into the West.

Catching the impulse from Hilary of Arles and confirmed in it by the success of Arian psalmody, Ambrose composed several original hymns as well, four of which still survive, along with music which may not have changed too much from the original melodies. Each of these hymns has eight four-line stanzas and is written in strict iambic tetrameter (that is 4 x 2 syllables, each iamb being two syllables). Marked by dignified simplicity, they served as a fruitful model for later times.{{sfn|Grieve|1911|p=799}}

In his writings, Ambrose refers only to the performance of psalms, in which solo singing of psalm verses alternated with a congregational refrain called an antiphon.

Saint Ambrose was also traditionally credited with composing the hymn "Te Deum", which he is said to have composed when he baptised Saint Augustine of Hippo, his celebrated convert.

Augustine

Ambrose was Bishop of Milan at the time of Augustine's conversion, and is mentioned in Augustine's Confessions. It is commonly understood in the Christian Tradition that Ambrose baptized Augustine.

In a passage of Augustine's Confessions in which Augustine wonders why he could not share his burden with Ambrose, he comments: "Ambrose himself I esteemed a happy man, as the world counted happiness, because great personages held him in honor. Only his celibacy appeared to me a painful burden."^[38]

Reading

In this same passage of Augustine's Confessions is an anecdote which bears on the history of reading:

This is a celebrated passage in modern scholarly discussion. The practice of reading to oneself without vocalizing the text was less common in antiquity than it has since become. In a culture that set a high value on oratory and public performances of all kinds, in which the production of books was very labor-intensive, the majority of the population was illiterate, and where those with the leisure to enjoy literary works also had slaves to read for them, written texts were more likely to be seen as scripts for recitation than as vehicles of silent reflection. However, there is also evidence that silent reading did occur in antiquity and that it was not generally regarded as unusual.^[39]^[40]^[41]

Bibliography

Several of Ambrose's works have recently been published in the bilingual Latin-German Fontes Christiani series (currently edited by Brepols).

Several religious brotherhoods which have sprung up in and around Milan at various times since the 14th century have been called Ambrosians. Their connection to Ambrose is tenuous

See also

Notes

References

Citations

1. ^¹Loughlin, James. "St. Ambrose." The Catholic Encyclopedia Vol. 1. New York: Robert Appleton Company, 1907.
2. ^{{Citation | last = Greenslade | first = Stanley Lawrence | title = Early Latin theology: selections from Tertullian, Cyprian, Ambrose, and Jerome | volume = 5 | series = Library of Christian classics | place = Westminster | publisher = John Knox Press | year = 1956 | page = 175}}
3. ^Barnes, T. D., "The Election of Ambrose of Milan", in: Johan Leemans (ed), Episcopal Elections in Late Antiquity, de Gruyter, 2011, pp. 39–60.
4. ^Mazzarino, S. "Il padre di Ambrogio", Helikon 13–14, 1973–1974, 111–117.
5. ^Mazzarino, S., "Storia sociale del vescovo Ambrogio", Problemi e ricerche di storia antica 4, Rome 1989, 79–81.
6. ^{{Cite book|url=https://books.google.com/?id=iqxFfcRzqh8C&pg=PA50&lpg=PA50&dq=sant'+ambrose+cousin+symmachus#v=onepage&q=sant'%20ambrose%20cousin%20symmachus&f=false|title=Episcopal Elections in Late Antiquity|last=Leemans|first=Johan|last2=Nuffelen|first2=Peter Van|last3=Keough|first3=Shawn W.J.|last4=Nicolaye|first4=Carla|date=2011|publisher=Walter de Gruyter|isbn=978-3110268607|language=en}}
7. ^{{Citation | url = http://www.santiebeati.it/dettaglio/90298 | title = Santi Beati | place = Italy | language = Italian}}
8. ^{{Citation | first = Robert | last = Wilken | title = The Spirit of Early Christian Thought | publisher = Yale University Press | location = New Haven | year = 2003 | page = 218}}
9. ^{{Citation | editor-last = Schaff | url = http://www.ccel.org/ccel/schaff/npnf208.ix.cxcviii.html | title = Letter of Basil to Ambrose | publisher = Christian Classics Ethereal library | accessdate = 2012-12-08}}
10. ^{{Citation | title = The Cambridge Ancient History | page = 106}}
11. ^De Abraham, ix. 84, xiv. 451
12. ^[https://books.google.com/books?id=NadvAAAAQBAJ&pg=PT41 A.D. Lee, From Rome to Byzantium AD 363 to 565] (Oxford University Press 2013 {{ISBN|978-0-74866835-9}})
13. ^{{Citation | first = Diarmaid | last = MacCulloch|authorlink=Diarmaid MacCulloch | title = Christianity | publisher = Viking Penguin | location = London | year = 2009|page= 300}}
14. ^¹Philip Schaff (editor), Ambrose: Select Works and Letters, Letter XL
15. ^{{bibleverse||Jeremiah|7:14|KJV}}
16. ^{{Cite web |url=http://www.ccjr.us/dialogika-resources/primary-texts-from-the-history-of-the-relationship/248-ambrose-of-milan-qletters-about-a-synagogue-burningq-aug-388 |title=Council of Centers on Jewish–Christian Relations, "Ambrose of Milan, 'Letters about a Synagogue Burning' (August 388)" |access-date=24 September 2013 |archive-url=https://web.archive.org/web/20130927004731/http://www.ccjr.us/dialogika-resources/primary-texts-from-the-history-of-the-relationship/248-ambrose-of-milan-qletters-about-a-synagogue-burningq-aug-388 |archive-date=27 September 2013 |dead-url=yes |df=dmy-all }}
17. ^Ambrose, Enarrationes in XII Psalmos Davidicos, "In Psalmum Primum Enarratio", coll. 987–988
18. ^Byfield (2003) pp. 92–94: 'In the west, such [anti-Pagan] tendencies were less pronounced, although they had one especially powerful advocate. No one was more determined to destroy paganism than Ambrose, bishop of Milan, a major influence upon both Gratian and Valentinian II. [p. 94] The man who ruled the ruler – Whether Ambrose, the senator-bureaucrat-turned-bishop, was Theodosius's mentor or his autocrat, the emperor heeded him – as did most of the fourth-century church'.
19. ^¹MacMullen (1984) p. 100: 'The law of June 391, issued by Theodosius [...] was issued from Milan and represented the will of its bishop, Ambrose; for Theodosius – recently excommunicated by Ambrose, penitent, and very much under his influence⁴³ – was no natural zealot. Ambrose, on the other hand, was very much a Christian. His restless and imperious ambition for the church's growth, come what might for the non-Christians, is suggested by his preaching'. See also note 43 at p. 163, with references to Palanque (1933), Gaudemet (1972), Matthews (1975) and King (1961)
20. ^Roldanus (2006) p. 148
21. ^Hellemo (1989) p. 254
22. ^King (1961) p. 78
23. ^Butler, Alban. "St. Ambrose, Bishop and Confessor, Doctor of the Church", Lives of the Saints, Vol. XII, 1866
24. ^{{Citation | first = Augustine | last = of Hippo | title = Epistle to Januarius | at = II, section 18}}
25. ^{{Citation | first = Augustine | last = of Hippo | title = Epistle to Casualanus | at = XXXVI, section 32}}
26. ^¹{{Citation | first = JW | last = Hanson | title = Universalism: The Prevailing Doctrine of The Christian Church During Its First Five Hundred Years | chapter-url = http://hellbusters.8m.com/upd18.html | chapter = 18. Additional Authorities | place = Boston and Chicago | publisher = Universalist Publishing House | year = 1899 | accessdate = 2012-12-08 | deadurl = yes | archiveurl = https://web.archive.org/web/20130512105612/http://hellbusters.8m.com/upd18.html | archivedate = 2013-05-12 | df = }}
27. ^{{Citation | url = http://www.tentmaker.org/Quotes/churchfathersquotes.htm | title = The Church Fathers on Universalism | publisher = Tentmaker | accessdate = December 5, 2007}}
28. ^{{Citation | last = Ambrose | url = http://www.newadvent.org/fathers/34043.htm | contribution = Exposition of the Christian Faith, Book III | title = The Catholic Encyclopedia | year = 1907 | place = New York | publisher = Robert Appleton Co | accessdate = February 24, 2009}} from New Advent.
29. ^About his concern of society see Maciej Wojcieszak, Obraz społeczeństwa Italii w listach Ambrożego z Mediolanu, "Christianitas Antiqua" 6 (2014), s. 177–187. {{ISSN|1730-3788}}.
30. ^{{Cite book | first = Peter | last = Brown | title = Through the Eye of the Needle – Wealth, the Fall of Rome, and the Making of Christianity in the West, 350–550 AD. | publisher = Princeton University Press | year = 2012 | page=133}}
31. ^"St. Ambrose", Catholic Communications, Sydney Archdiocese
32. ^Ambrose of Milan CSEL 64, 139
33. ^Ambrose of Milan, De Mysteriis, 59, pp. 16, 410
34. ^Ambrose of Milan, De Spiritu Sancto, III, 11, 79–80
35. ^Ambrose of Milan, Expositio in Lucam 2, 17; PL 15, 1640
36. ^De virginibus (On Virgins); De virginitate
37. ^{{cite book|last1 =Tierney|first1 =Brian| first2 =Sidney | last2 = Painter|title= Western Europe in the Middle Ages, 300–1475|publisher=Alfred A Knopf |location=New York, NY |year=1978|edition=3rd|page =35|chapter=The Christian Church|isbn=978-0-394-32180-6}}
38. ^¹Augustine. Confessions Book Six, Chapter Three.
39. ^{{cite news | url = https://www.theguardian.com/books/2006/jul/29/featuresreviews.guardianreview27 | location=London | work=The Guardian | title=Read my lips | first=James | last=Fenton | date=July 28, 2006}}
40. ^{{Citation | first = AK | last = Gavrilov | title = Techniques of Reading in Classical Antiquity | journal = Classical Quarterly | volume = 47 | issue = 1 | year = 1997 | pages = 56–73, esp. 70–71 | doi=10.1093/cq/47.1.56| jstor = 639597 }}
41. ^{{Citation | first = MF | last = Burnyeat | title = Postscript on silent reading | journal = Classical Quarterly | volume = 47 | issue = 1 | year = 1997 | pages = 74–76 | doi=10.1093/cq/47.1.74| jstor = 639598 }}