Letter LI.
Addressed to the Emperor Theodosius after the
massacre at Thessalonica. St. Ambrose begins by stating his reasons for not having met the Emperor on his return to Milan. He then mentions the sentiments of the bishops with regard to the slaughter at Thessalonica, and points out that repentance for that deed is necessary to obtain forgiveness and a victory over the devil, the instigator to that crime. St. Ambrose could not offer the sacrifice in the Emperor’s presence, and, as truly loving the Emperor, grieves and yet hopes.
1. memory of
your old friendship is pleasant to me, and I gratefully call to mind
the kindnesses which, in reply to my frequent intercessions, you have
most graciously conferred on others. Whence it may be inferred
that I did not from any ungrateful feeling avoid meeting you on your
arrival, which I had always before earnestly desired. And I will
now briefly set forth the reason for my acting as I did.
2. I saw that from me alone in your court
the natural right of hearing was withdrawn, so that I was deprived also
of the office of speaking; for you were frequently troubled because
certain matters which had been decided in your consistory had come to
my knowledge. I, therefore, am without a part in the common
privilege, since the Lord Jesus says: “That nothing is
hidden, which shall not be made known.” I, therefore, as reverently as I
could, complied with the imperial will, and took heed that neither
yourself should have any reason for displeasure, when I effected that
nothing should be related to me of the imperial decrees; and that I, when present, either should not hear, through fear of all others, and so incur the reputation of connivance, or should hear in such a fashion that my ears might be open, my utterance prevented, that I might not be able to utter what I had heard lest I should injure and bring in peril those who had incurred the suspicion of treachery.
3. What, then, could I do? Should I not
hear? But I could not close my ears with the wax of the old
fables. Should I utter what I heard? But I was bound to be
on my guard in my words against that which I
feared in your commands, namely, lest
some deed of blood should be committed. Should I keep
silence? But then my conscience would be bound, my utterance
taken away, which would be the most wretched condition of all. And where would be that text? If the priest speak not to him that erreth, he who errs shall die in his sin, and the priest shall be liable to the penalty because he warned not the erring.
4. Listen, august Emperor. I cannot deny
that you have a zeal for the faith; I do confess that you have the fear
of God. But you have a natural vehemence, which, if any one
endeavours to soothe, you quickly turn to mercy; if any one stirs it
up, you rouse it so much more that you can scarcely restrain it. Would that if no one soothe it, at least no one may inflame it! To yourself I willingly entrust it, you restrain yourself, and overcome your natural vehemence by the love of piety.
5. This vehemence of yours I preferred to commend
privately to your own consideration, rather than possibly raise it by
any action of mine in public. And so I have preferred to be
somewhat wanting in duty rather than in humility, and that other, should rather think me wanting in priestly authority than that you should find me lacking in most loving reverence, that having restrained your vehemence your power of deciding on your counsel should not be weakened. I excuse myself by bodily sickness, which was in truth severe, and scarcely to be lightened but by great care. Yet I would rather have died than not wait two or three days for your arrival. But it was not possible for me to do so.