‘Take care that no-one learns about this’
As Jesus went on his way two blind men followed him shouting, ‘Take pity on us, Son of David.’ And when Jesus reached the house the blind men came up with him and he said to them, ‘Do you believe I can do this?’ They said, ‘Sir, we do.’ Then he touched their eyes saying, ‘Your faith deserves it, so let this be done for you.’ And their sight returned. Then Jesus sternly warned them, ‘Take care that no one learns about this.’ But when they had gone, they talked about him all over the countryside.
In a very short time, the deaf will hear and the eyes of the blind will see
The Lord says this:
In a short time, a very short time,
shall not Lebanon become fertile land
and fertile land turn into forest?
The deaf, that day,
will hear the words of a book
and, after shadow and darkness,
the eyes of the blind will see.
But the lowly will rejoice in the Lord even more
and the poorest exult in the Holy One of Israel;
for tyrants shall be no more, and scoffers vanish,
and all be destroyed who are disposed to do evil:
those who gossip to incriminate others,
those who try at the gate to trip the arbitrator
and get the upright man’s case dismissed for groundless reasons.
Therefore the Lord speaks,
the God of the House of Jacob,
No longer shall Jacob be ashamed,
no more shall his face grow pale,
for he shall see what my hands have done in his midst,
he shall hold my name holy.
They will hallow the Holy One of Jacob,
stand in awe of the God of Israel.
Erring spirits will learn wisdom
and murmurers accept instruction.
The Jerusalem Bible
The Catechism of the Catholic Church
Jesus hears our prayer
2616 Prayer to Jesus is answered by him already during his ministry, through signs that anticipate the power of his death and Resurrection: Jesus hears the prayer of faith, expressed in words (the leper, Jairus, the Canaanite woman, the good thief) or in silence (the bearers of the paralytic, the woman with a hemorrhage who touches his clothes, the tears and ointment of the sinful woman).The urgent request of the blind men, “Have mercy on us, Son of David” or “Jesus, Son of David, have mercy on me!” has-been renewed in the traditional prayer to Jesus known as the Jesus Prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner!” Healing infirmities or forgiving sins, Jesus always responds to a prayer offered in faith: “Your faith has made you well; go in peace.”
St. Augustine wonderfully summarizes the three dimensions of Jesus’ prayer: “He prays for us as our priest, prays in us as our Head, and is prayed to by us as our God. Therefore let us acknowledge our voice in him and his in us.”
The Lord is my light and my help.
The Lord is my light and my help;
whom shall I fear?
The Lord is the stronghold of my life;
before whom shall I shrink?
The Lord is my light and my help.
There is one thing I ask of the Lord,
for this I long,
to live in the house of the Lord,
all the days of my life,
to savour the sweetness of the Lord,
to behold his temple.
The Lord is my light and my help.
I am sure I shall see the Lord’s goodness
in the land of the living.
Hope in him, hold firm and take heart.
Hope in the Lord!
The Lord is my light and my help.
Source:The Jerusalem Bible
Aurelius Ambrosius (Italian: Sant’Ambrogio [ˌsantamˈbrɔːdʒo]; Lombard: Sant’Ambroeus [ˌsãtãˈbrøːs]), better known in English as Saint Ambrose (/ˈæmbroʊz/; c. 340 – 4 April 397), 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, and has been accused of fostering persecutions of Arians, Jews, and pagans.
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.
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.
Ambrose was born into a Roman Christian family about 340 and was raised in Gallia Belgica (present-day Trier, Germany). His father is sometimes identified with Aurelius Ambrosius, a praetorian prefect of Gaul; 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).
His mother was a woman of intellect and piety and she was a member of roman gens of Aurelii Symmachi and thus Ambrose was cousin of the orator Q. Aurelius Symmachus.
Ambrose’s siblings, Satyrus (who is the subject of Ambrose’s De excessu fratris Satyri) and Marcellina, are also venerated as saints. 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 followed his father’s career. He was educated in Rome, studying literature, law, and rhetoric. 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, which was then (beside Rome) the second capital in Italy.
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. Ambrose never married.
Bishop of Milan
In the late 4th century there was a deep conflict in the diocese of Milan between the Nicene Church and Arians. 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.
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. 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 later became a nun), and committed the care of his family to his brother.This raised his popularity even further, giving him considerable political leverage over even the emperor. Ambrose also wrote a treatise by the name of “The Goodness of Death”.
According to legend, Ambrose immediately and forcefully stopped Arianism in Milan. He studied theology with Simplician, a presbyter of Rome. 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. 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. 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, 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.
Nevertheless, the increasing strength of the Arians proved a formidable task for Ambrose. In 385 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), to the Arians. Ambrose refused and was required to answer for his conduct before the council. 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 to prepare for the arrival of the emperor and his mother at the ensuing festival of Easter.
In spite of Imperial opposition, Bishop 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.
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.
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.
In 385 Ambrose, backed by Milan’s populace, refused Valentinian II’s imperial request to hand over the Portian basilica for the use of Arian troops. 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.
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, after the murder of the Roman governor there by rioters. Ambrose told Theodosius to imitate David in his repentance as he had imitated him in guilt — Ambrose readmitted the emperor to the Eucharist only after several months of penance. Ambrose also forced Theodosius to retreat from compensating a Jewish community in Mesopotamia when a synagogue was burnt down by militant Christians. These incidents show 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 acclamation of Eugenius, Ambrose supplicated the emperor for the pardon of those who had supported Eugenius after Theodosius was eventually victorious.
Attitude towards Jews
In his treatise on Abraham, Ambrose warns against intermarriage with pagans, Jews, or heretics.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. Ambrose held firm with the Emperor against any show of favoritism for the Jews. 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”. 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?’ God forbids intercession to be made for those.”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.”
Attitude towards pagans
Ambrose disliked Pagans, under Ambrose’s major influence, emperors Gratian, Valentinian II and Theodosius I carried on a persecution of Paganism. Under Ambrose’s influence, Theodosius issued the 391 “Theodosian decrees,” which with increasing intensity outlawed Pagan practises,[ and 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.
Soon after acquiring the undisputed possession of the Roman empire, Theodosius died at Milan in 395, and two years later (April 4, 397) Ambrose also died. He was succeeded as bishop of Milan by Simplician. 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.
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.
He was generous to the poor; 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.
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.
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.
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.” 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. It has been noted that Ambrose’s theology was significantly influenced by that of Origen and Didymus the Blind, two other early Christian universalists. One quotation cited in favor of this belief:
Our Savior has appointed two kinds of resurrection in the Apocalypse. ‘Blessed is he that hath part in the first resurrection,’ for such come to grace without the judgment. As for those who do not come to the first, but are reserved unto the second resurrection, these shall be disciplined until their appointed times, between the first and the second resurrection.
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.
Giving to the poor
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.
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.
The virgin birth is worthy of God. Which human birth would have been more worthy of God, than the one, in which the Immaculate Son of God maintained the purity of his immaculate origin while becoming human?
We confess, that Christ the Lord was born from a virgin, and therefore we reject the natural order of things. Because not from a man she conceived but from the Holy Spirit.
Christ is not divided but one. If we adore him as the Son of God, we do not deny his birth from the virgin… But nobody shall extend this to Mary. Mary was the temple of God but not God in the temple. Therefore, only the one who was in the temple can be worshipped.
Yes, truly blessed for having surpassed the priest (Zechariah). While the priest denied, the Virgin rectified the error. No wonder that the Lord, wishing to rescue the world, began his work with Mary. Thus she, through whom salvation was being prepared for all people, would be the first to receive the promised fruit of salvation.
Ambrose viewed celibacy as superior to marriage and saw Mary as the model of virginity.