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Works And Letters Of St Ambrose - St. Ambrose

Title Page

Translator's Preface.


II. Notes on Secular and Church History During the Latter Part of the Fourth Century.

III. Historical Summary and Chronological Tables.

IV. On the Doctrine of St. Ambrose.

V. Life of St. Ambrose.

VI. Writings of St. Ambrose.


Chapter I. A Bishop's special office is to teach; St.à

Chapter II. Manifold dangers are incurred by speaking; the remedy for which Scripture shows to consist inà

Chapter III. Silence should not remain unbroken, nor should it arise from idleness.à

Chapter IV. The same care must be taken that our speech proceed not from evil passionsà

Chapter V. We must guard also against a visible enemy when he incites us by silenceà

Chapter VI. In this matter we must imitate David's silence and humilityà

Chapter VII. How admirably Ps.à

Chapter VIII. The word |Duty| has been often used both by philosophers and in the holy Scripturesà

Chapter IX. A duty is to be chosen from what is virtuousà

Chapter X. What is seemly is often found in the sacred writings long before it appears inà

Chapter XI. It is proved by the witness of Scripture that all duty is either |ordinary| orà

Chapter XII. To prevent any one from being checked in the exercise of mercyà

Chapter XIII. The ideas of those philosophers are refuted who deny to God the care of theà

Chapter XIV. Nothing escapes God's knowledge.à

Chapter XV. Those who are dissatisfied with the fact that the good receive evilà

Chapter XVI. To confirm what has been said above about rewards and punishmentsà

Chapter XVII. The duties of youth, and examples suitable to that ageà

Chapter XVIII. On the different functions of modesty.à

Chapter XIX. How should seemliness be represented by a speaker? Does beauty add anything to virtueà

Chapter XX. If we are to preserve our modesty we must avoid fellowship with profligate menà

Chapter XXI. We must guard against anger, before it arises; if it has already arisen we mustà

Chapter XXII. On reflection and passion, and on observing propriety of speechà

Chapter XXIII. Jests, although at times they may be quite properà

Chapter XXIV. There are three things to be noticed in the actions of our life.à

Chapter XXV. A reason is given why this book did not open with a discussion of theà

Chapter XXVI. In investigating the truth the philosophers have broken through their own rules.à

Chapter XXVII. The first source of duty is prudence, from whence spring three other virtuesà

Chapter XXVIII. A community rests upon justice and good-will.à

Chapter XXIX. Justice should be observed even in war and with enemies.à

Chapter XXX. On kindness and its several parts, namely, good-will and liberality.à

Chapter XXXI. A kindness received should be returned with a freer hand.à

Chapter XXXII. After saying what return must be made for the service of the above-mentioned feastà

Chapter XXXIII. Good-will exists especially in the Church, and nourishes kindred virtues.à

Chapter XXXIV. Some other advantages of goodwill are here enumerated.à

Chapter XXXV. On fortitude.à

Chapter XXXVI. One of the duties of fortitude is to keep the weak from receiving injuryà

Chapter XXXVII. An even mind should be preserved in adversity as well as in prosperity.à

Chapter XXXVIII. We must strengthen the mind against troubles to comeà

Chapter XXXIX. One must show fortitude in fighting against all vicesà

Chapter XL. Courage in war was not wanting in our forefathersà

Chapter XLI. After praising Judas' and Jonathan's loftiness of mind, the constancy of the martyrs in theirà

Chapter XLII. The powers that be are not needlessly to be irritated.à

Chapter XLIII. On temperance and its chief parts, especially tranquillity of mind and moderationà

Chapter XLIV. Every one ought to apply himself to the duties suited to his character.à

Chapter XLV. On what is noble and virtuous, and what the difference between them isà

Chapter XLVI. A twofold division of what is seemly is given.à

Chapter XLVII. What is seemly should always shine forth in our life.à

Chapter XLVIII. The argument for restraining anger is given again.à

Chapter XLIX. We must reserve the likeness of the virtues in ourselves.à

Chapter L. The Levites ought to be utterly free from all earthly desires.à

Chapter I. Happiness in life is to be gained by living virtuouslyà

Chapter II. The different ideas of philosophers on the subject of happiness.à

Chapter III. The definition of blessedness as drawn from the Scriptures is considered and proved.à

Chapter IV. The same argument, namely, that blessedness is not lessened or added to by external mattersà

Chapter V. Those things which are generally looked on as good are mostly hindrances to a blessedà

Chapter VI. On what is useful: not that which is advantageousà

Chapter VII. What is useful is the same as what is virtuousà

Chapter VIII. Nothing has greater effect in gaining good-will than giving adviceà

Chapter IX. Though justice and prudence are inseparable, we must have respect to the ideas of peopleà

Chapter X. Men entrust their safety rather to a just than to a prudent man.à

Chapter XI. A third element which tends to gain any one's confidence is shown to have beenà

Chapter XII. No one asks counsel from a man tainted with viceà

Chapter XIII. The beauty of wisdom is made plain by the divine testimony.à

Chapter XIV. Prudence is combined with all the virtues, especially with contempt of riches.à

Chapter XV. Of liberality.à

Chapter XVI. Due measure must be observed in liberality, that it may not be expended on worthlessà

Chapter XVII. What virtues ought to exist in him whom we consult.à

Chapter XVIII. We learn from the fact of the separation of the ten tribes from King Rehoboamà

Chapter XIX. Many are won by justice and benevolence and courtesyà

Chapter XX. Familiarity with good men is very advantageous to allà

Chapter XXI. To defend the weak, or to help strangers, or to perform similar dutiesà

Chapter XXII. We must observe a right standard between too great mildness and excessive harshness.à

Chapter XXIII. The good faith of those who are easily bought over with money or flattery isà

Chapter XXIV. We must strive for preferment only by right means.à

Chapter XXV. Benefits should be conferred on the poor rather than on the richà

Chapter XXVI. How long standing an evil love of money isà

Chapter XXVII. In contempt of money there is the pattern of justiceà

Chapter XXVIII. Mercy must be freely shown even though it brings an odium of its own.à

Chapter XXIX. The property of widows or of all the faithfulà

Chapter XXX. The ending of the book brings an exhortation to avoid ill-willà

Chapter I. We are taught by David and Solomon how to take counsel with our own heart.à

Chapter II. The discussions among philosophers about the comparison between what is virtuous and what is usefulà

Chapter III. The rule given about not seeking one's own gain is establishedà

Chapter IV. As it has been shown that he who injures another for the sake of hisà

Chapter V. The upright does nothing that is contrary to dutyà

Chapter VI. We ought not to allow the idea of profit to get hold of us.à

Chapter VII. Strangers must never be expelled the city in a time of famine.à

Chapter VIII. That those who put what is virtuous before what is useful are acceptable to Godà

Chapter IX. Cheating and dishonest ways of making money are utterly unfit for clerics whose duty isà

Chapter X. We are warned not only in civil law, but also in the holy Scripturesà

Chapter XI. Having adduced examples of certain frauds found in a few passages of the rhetoriciansà

Chapter XII. We may make no promise that is wrong, and if we have made an unjustà

Chapter XIII. Judith, after enduring many dangers for virtue's sake, gained very many and great benefits.à

Chapter XIV. How virtuous and useful was that which Elisha did.à

Chapter XV. After mentioning a noble action of the Romans, the writer shows from the deeds ofà

Chapter XVI. After saying a few words about Tobit he demonstrates that Raguel surpassed the philosophers inà

Chapter XVII. With what virtuous feelings the fathers of old hid the sacred fires when on theà

Chapter XVIII. In the narration of that event already mentioned, and especially of the sacrifice offered byà

Chapter XIX. The crime committed by the inhabitants of Gibeah against the wife of a certain Leviteà

Chapter XX. After the terrible siege of Samaria was ended in accordance with Elisha's prophecyà

Chapter XXI. Esther in danger of her life followed the grace of virtueà

Chapter XXII. Virtue must never be given up for the sake of a friend.à

Introduction to the Three Books of St. Ambrose on the Holy Spirit.

The choice of Gideon was a figure of our Lord's Incarnation, the

Chapter I. St. Ambrose commences his argument by complimenting the Emperorà

Chapter II. The words, |All things were made by Him,| are not a proof that the Holyà

Chapter III. The statement of the Apostle, that all things are of the Father by the Sonà

Chapter IV. The Holy Spirit is one and the same Who spake in the prophets and apostlesà

Chapter V. The Holy Spirit, since He sanctifies creatures, is neither a creature nor subject to change.à

Chapter VI. Although we are baptized with water and the Spirità

Chapter VII. The Holy Spirit is not a creature, seeing that He is infiniteà

Chapter VIII. The Holy Spirit is given by God alone, yet not wholly to each personà

Chapter IX. The Holy Spirit is rightly called the ointment of Christà

Chapter X. That the Spirit forgives sin is common to Him with the Father and the Sonà

Chapter XI. The Spirit is sent to all, and passes not from place to placeà

Chapter XII. The peace and grace of the Father, the Sonà

Chapter XIII. St. Ambrose shows from the Scriptures that the Name of the Three Divine Persons isà

Chapter XIV. Each Person of the Trinity is said in the sacred writings to be Light.à

Chapter XV. The Holy Spirit is Life equally with the Father and the Sonà

Chapter XVI. The Holy Spirit is that large river by which the mystical Jerusalem is watered.à


Chapter I. The Spirit is the Lord and Power; and in this is not inferior to theà

Chapter II. The Father, the Son, and the Holy Spirit are One in counsel.à

Chapter III. As to know the Father and the Son is lifeà

Chapter IV. The Holy Spirit gives life, not in a different way from the Father and theà

Chapter V. The Holy Spirit, as well as the Father and the Sonà

Chapter VI. To those who object that according to the words of Amos the Spirit is createdà

Chapter VII. The Holy Spirit is no less the author of spiritual creation or regeneration than theà

Chapter VIII. St. Ambrose examines and refutes the heretical argument that because God is said to beà

Chapter IX. A passage of St.à

Chapter X. Being about to prove that the will, the callingà

Chapter XI. We shall follow the example of Abdemelech, if we believe that the Son and Holyà

Chapter XII. After proof that the Spirit is the Giver of revelation equally with the Father andà

Chapter XIII. Prophecy was not only from the Father and the Son but also from the Spirità

Chapter I. Not only were the prophets and apostles sent by the Spirità

Chapter II. The Son and the Spirit are alike given; whence not subjection but one Godhead isà

Chapter III. The same Unity may also be recognized from the fact that the Spirit is calledà

Chapter IV. To those who contend that the Spirit because He is called the Finger is lessà

Chapter V. The writer sums up the argument he had commencedà

Chapter VI. The Spirit rebukes just as do the Father and the Sonà

Chapter VII. The Son Himself does not judge or punish without the Spirità

Chapter VIII. The aforesaid unity is proved hereby, that as the Father is said to be grievedà

Chapter IX. That the Holy Spirit is provoked is proved by the words of St.à

Chapter X. The Divinity of the Holy Spirit is supported by a passage of St.à

Chapter XI. The objection has been made, that the words of St.à

Chapter XII. From the fact that St.à

Chapter XIII. To those who object that Catholics, when they ascribe Godhead to the Holy Spirità

Chapter XIV. Besides the evidence adduced above, other passages can be brought to prove the sovereignty ofà

Chapter XV. Though the Spirit be called Lord, three Lords are not thereby impliedà

Chapter XVI. The Father is holy, and likewise the Son and the Spirità

Chapter XVII. St. Ambrose shows by instances that the places in which those words were spoken helpà

Chapter XVIII. As he purposes to establish the Godhead of the Holy Spirit by the points alreadyà

Chapter XIX. Having proved above that the Spirit abides and speaks in the prophetsà

Chapter XX. The river flowing from the Throne of God is a figure of the Holy Spirità

Chapter XXI. Isaiah was sent by the Spirit, and accordingly the same Spirit was seen by him.à

Chapter XXII. In proof of the Unity in Trinity the passage of Isaiah which has been citedà


Book I.

Book II.


Prefatory Note.


Chapter I. The author distinguishes the faith from the errors of Pagansà

Chapter II. The Emperor is exhorted to display zeal in the Faith.à

Chapter III. By evidence gathered from Scripture the unity of Father and Son is provedà

Chapter IV. The Unity of God is necessarily implied in the order of Natureà

Chapter V. The various blasphemies uttered by the Arians against Christ are cited.à

Chapter VI. By way of leading up to his proof that Christ is not different from theà

Chapter VII. The likeness of Christ to the Father is asserted on the authority of St.à

Chapter VIII. The likeness of the Son to the Father being provedà

Chapter IX. St. Ambrose questions the heretics and exhibits their answerà

Chapter X. Christ's eternity being proved from the Apostle's teaching, St.à

Chapter XI. It cannot be proved from Scripture that the Father existed before the Sonà

Chapter XII. Further objections to the Godhead of the Son are met by the same answer --à

Chapter XIII. Discussion of the Divine Generation is continued.à

Chapter XIV. That the Son of God is not a created being is proved by the followingà

Chapter XV. An explanation of Acts ii.à

Chapter XVI. The Arians blaspheme Christ, if by the words |created| and |begotten| they mean and understandà

Chapter XVII. That Christ is very God is proved from the fact that He is God's ownà

Chapter XVIII. The errors of the Arians are mentioned in the Nicene Definition of the Faithà

Chapter XIX. Arius is charged with the first of the above-mentioned errorsà

Chapter XX. St. Ambrose declares his desire that some angel would fly to him to purify himà


Chapter I. |There is none good but one, that is, Godà

Chapter II. The goodness of the Son of God is proved from His worksà

Chapter III. Forasmuch as God is One, the Son of God is Godà

Chapter IV. The omnipotence of the Son of God, demonstrated on the authority of the Old andà

Chapter V. Certain passages from Scripture, urged against the Omnipotence of Christà

Chapter VI. The passages of Scripture above cited are taken as an occasion for a digressionà

Chapter VII. The resolution of the difficulty set forth for consideration is again taken in hand.à

Chapter VIII. Christ's saying, |The Father is greater than I,| is explained in accordance with the principleà

Chapter IX. The objection that the Son, being sent by the Fatherà

Chapter X. The objection taken on the ground of the Son's obedience is disprovedà

Chapter XI. The purpose and healing effects of the Incarnation.à

Chapter XII. Do the Catholics or the Arians take the better course to assure themselves of theà

Chapter XIII. The wicked and dishonourable opinions held by Arians, Sabelliansà

Chapter XIV. The sentence of the Judge is set forth, the counterpleas of the opposers are consideredà

Chapter XV. St. Ambrose deprecates any praise of his own meritsà

Chapter XVI. St. Ambrose assures Gratian of victory, declaring that it has been foretold in the propheciesà

Chapter I. Statement of the reasons wherefore the matters, treated of shortly in the two formerà

Chapter II. The incidents properly affecting the body which Christ for our sake took upon Him areà

Chapter III. That the Father and the Son must not be divided is proved by the wordsà

Chapter IV. We are told that Christ was only |made| so far as regards the flesh.à

Chapter V. Passages brought forward from Scripture to show that |made| does not always mean the sameà

Chapter VI. In order to dispose of an objection grounded on a text in St.à

Chapter VII. Solomon's words, |The Lord created Me,| etc.à

Chapter VIII. The prophecy of Christ's Godhead and Manhood, contained in the verse of Isaiah just nowà

Chapter IX. The preceding quotation from Solomon's Proverbs receives further explanation.à

Chapter X. Observations on the words of John the Baptist John i.à

Chapter XI. St. Ambrose returns to the main question, and shows that whenever Christ is said toà

Chapter XII. The kingdom of the Father and of the Son is one and undividedà

Chapter XIII. The majesty of the Son is His own, and equal to that of the Fatherà

Chapter XIV. The Son is of one substance with the Father.à

Chapter XV. The Arians, inasmuch as they assert the Son to be |of another substanceà

Chapter XVI. In order to forearm the orthodox against the stratagems of the Ariansà

Chapter XVII. An objection based on St.à

Chapter I. The marvel is, not that men have failed to know Christà

Chapter II. None can ascend to heaven without faith; in any caseà

Chapter III. The words, |The head of every man is Christ.à

Chapter IV. The passage quoted adversely by heretics, namely, |The Son can do nothing of Himselfà

Chapter V. Continuing the exposition of the disputed passage, which he had begunà

Chapter VI. The fourth kind of impossibility §49 is now taken into considerationà

Chapter VII. The doctrine had in view for enforcement is corroborated by the truth that the Sonà

Chapter VIII. The heretical objection, that the Son cannot be equal to the Fatherà

Chapter IX. Various quibbling arguments, advanced by the Arians to show that the Son had a beginningà

Chapter X. The objection that Christ, on the showing of St.à

Chapter XI. The particular distinction which the Arians endeavoured to prove upon the Apostle's teaching that allà

Chapter XII. The comparison, found in the Gospel of St.à

Prologue. Who is a faithful and wise servant? His reward is pointed out in the caseà

Chapter I. How impious the Arians are, in attacking that on which human happiness depends.à

Chapter II. Since it has been proved that the Son is TRUE Godà

Chapter III. To the objection of the Arians, that two Gods are introduced by a unity ofà

Chapter IV. It is objected by heretics that Christ offered worship to His Father.à

Chapter V. Ambrose answers those who press the words of the Lord to the mother of Zebedee'sà

Chapter VI. Wishing to answer the above-stated objection somewhat more fullyà

Chapter VII. Objection is taken to the following passage: |Thou hast loved themà

Chapter VIII. Christ, so far as He is TRUE Son of Godà

Chapter IX. The saint meets those who in Jewish wise object to the order of the wordsà

Chapter X. The Arians openly take sides with the heathen in attacking the wordsà

Chapter XI. We must refer the fact that Christ is said to speak nothing of Himselfà

Chapter XII. He confirms what has been already said, by the parable of the rich man whoà

Chapter XIII. With the desire to learn what subjection to Christ means after putting forward and rejectingà

Chapter XIV. He continues the discussion of the difficulty he has entered uponà

Chapter XV. He briefly takes up again the same points of disputeà

Chapter XVI. The Arians are condemned by the Holy Spirit through the mouth of Davidà

Chapter XVII. Christ acted for our advantage in being unwilling to reveal the day of judgment.à

Chapter XVIII. Wishing to give a reason for the Lord's answer to the apostlesà

Chapter XIX. The Saint having turned to God the Father, explains why he does not deride thatà

Introduction. The writer explains in the commencement of this treatise that his object was to setà

Chapter I. St. Ambrose states that after the explanations he has already given of holy livingà

Chapter II. What those who were to be initiated promised on entering the Churchà

Chapter III. St. Ambrose points out that we must consider the divine presence and working in theà

Chapter IV. That water does not cleanse without the Spirit is shown by the witness of Johnà

Chapter V. Christ is Himself present in Baptism, so that we need not consider the person ofà

Chapter VI. Why they who come forth from the laver of baptism are anointed on the headà

Chapter VII. The washing away of sins is indicated by the white robes of the catechumensà

Chapter VIII. Of the mystical feast of the altar of the Lord.à

Chapter IX. In order that no one through observing the outward part should waver in faithà

Introduction. These two books were written against the Novatian heresyà

Chapter I. St. Ambrose writes in praise of gentleness, pointing out how needful that grace is forà

Chapter II. The assertion of the Novatians that they refuse communion only to the lapsed agrees neitherà

Chapter III. To the argument of the Novatians, that they only deny forgiveness in the case ofà

Chapter IV. St. Ambrose proceeds with the proof of the divine mercyà

Chapter V. The objection from the unchangeableness of God is answered from several passages of Scriptureà

Chapter VI. The Novatians, by excluding such from the banquet of Christà

Chapter VII. St. Ambrose, addressing Christ, complains of the Novatians, and shows that they have no partà

Chapter VIII. It was the Lord's will to confer great gifts on His disciples.à

Chapter IX. By collating similar passages with 1 Sam.à

Chapter X. St. John did not absolutely forbid that prayer should be made for those who |sinà

Chapter XI. The passage quoted from St.à

Chapter XII. Another passage of St.à

Chapter XIII. They who have committed a |sin unto death| are not to be abandonedà

Chapter XIV. St. Ambrose explains that the flesh given to Satan for destruction is eaten by theà

Chapter XV. Returning from this digression, St.à

Chapter XVI. Comparison between the apostles and Novatians.à

Chapter XVII. That gentleness must be added to severity, as is shown in the case of St.à

Chapter I. St. Ambrose gives additional rules concerning repentance, and shows that it must not be delayed.à

Chapter II. A passage quoted by the heretics against repentance is explained in two waysà

Chapter III. Explanation of the parable of the Prodigal Son, in which St.à

Chapter IV. St. Ambrose turns against the Novatians themselves another objection concerning blasphemy against the Holy Spirità

Chapter V. As to the words of St.à

Chapter VI. St. Ambrose teaches out of the prophet Isaiah what they must do who have fallen.à

Chapter VII. An exhortation to mourning and confession of sins for Christ is moved by these andà

Chapter VIII. In urging repentance St.à

Chapter IX. In what way faith is necessary for repentance.à

Chapter X. In order to do away with the feeling of shame which holds back the guiltyà

Chapter XI. The possibility of repentance is a reason why baptism should not be deferred to oldà

Note on the Penitential Discipline of the Early Church.


Chapter I. St. Ambrose, reflecting upon the account he will have to give of his talentsà

Chapter II. This treatise has a favourable beginning, since it is the birthday of the holy Virginà

Chapter III. Virginity is praised on many grounds, but chiefly because it brought down the Word fromà

Chapter IV. The comeliness of virginity never existed amongst the heathenà

Chapter V. Heaven is the home of virginity, and the Son of God its Authorà

Chapter VI. St. Ambrose explains that he is not speaking against marriageà

Chapter VII. St. Ambrose exhorts parents to train their children to virginityà

Chapter VIII. Taking the passage concerning the honeycomb in the Song of Songsà

Chapter IX. Other passages from the Song of Songs are considered with relation to the present subjectà

Chapter X. Finally, another glory of virginity is mentioned, that it is free from avarice.à

Chapter XI. St. Ambrose answers objections made to the uselessness of his exhortations in favour of virginityà

Chapter XII. It is very desirable that parents should encourage the desire for the virgin lifeà

Chapter I. In this book St.à

Chapter II. The life of Mary is set before virgins as an exampleà

Chapter III. St. Ambrose having set forth the Virgin Mary as a pattern for lifeà

Chapter IV. A virgin at Antioch, having refused to sacrifice to idolsà

Chapter V. The story of the two Pythagorean friends, Damon and Pythiasà

Chapter VI. St. Ambrose, in concluding the second book, ascribes any good there may be in ità

Chapter I. St. Ambrose now goes back to the address of Liberius when he gave the veilà

Chapter II. Touching next upon the training of a virgin, he speaks of moderation in food andà

Chapter III. Virgins are exhorted to avoid visits, to observe modestyà

Chapter IV. Having summed up the address of Liberius, St.à

Chapter V. St. Ambrose, speaking of tears, explains David's saying, |Every night wash l my couch withà

Chapter VI. Having mentioned the Baptist, St.à

Chapter VII. In reply to Marcellina, who had asked what should be thought of those who toà


Chapter I. After having written about virgins, it seemed needful to say something concerning widowsà

Chapter II. The precepts of the Apostle concerning a widow indeed are laid downà

Chapter III. St. Ambrose returns to the story of the widow of Sareptaà

Chapter IV. By the example of Anna St.à

Chapter V. Liberality to the poor is recommended by the example of the widow the Gospelà

Chapter VI. Naomi is an instance of a widow receiving back from her daughter-in-law the fruits ofà

Chapter VII. By the example of Judith is shown that courage is not wanting in widowsà

Chapter VIII. Though many other widows came near to Judith in virtueà

Chapter IX. To an objection that the state of widowhood might indeed be endurable if circumstances wereà

Chapter X. St. Ambrose returns again to the subject of Christà

Chapter XI. Having shown that the pretexts usually alleged for second marriages have no weightà

Chapter XII. The difference between matters of precept and of counsel is treated ofà

Chapter XIII. St. Ambrose, treating of the words in the Gospel concerning eunuchsà

Chapter XIV. Though a widow may have received no commandment, yet she has received so many counselsà

Chapter XV. St. Ambrose meets the objection of those who make the desire of having children anà

Note on the Letters of St. Ambrose.

Memorial of Symmachus, the Prefect of the City.

Epistle XVII. This Epistle was written when Symmachus sent his memorial to Valentinian II.à

The Memorial of Symmachus, Prefect of the City.

Epistle XVIII. Reply of St. Ambrose to the Memorial of Symmachusà

Epistle XX. St. Ambrose relates to his sister the events at Milan connected with the demand ofà

Letter XXI. St. Ambrose excuses himself for not having gone to the consistory when summonedà

Sermon Against Auxentius on the Giving Up of the Basilicas.

Letter XXII. St. Ambrose in a letter to his sister gives an account of the finding ofà

Letter XL. St. Ambrose begs Theodosius to listen to him, as he cannot be silent without greatà

Letter XLI. St. Ambrose in this letter to his sister continues the account of the matters containedà

Letter LI. Addressed to the Emperor Theodosius after the massacre at Thessalonica.à

Letter LVII. St. Ambrose informs the Emperor Eugenius why he was absent from Milan.à

Letter LXI. St. Ambrose explains his absence from Milan on the arrival of the Emperor Theodosius afterà

Letter LXII. St. Ambrose excuses himself for having omitted an opportunity of writing to the Emperorà

Epistle LXIII. Limenius, Bishop of Vercellæ, having died, the see remained long vacant owing to domestic factions.à

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