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St Ambrose of Milan, LF 45

78. Letter 78: Ambrose to Horontianus

In this letter S. Ambrose shews, that we, like Abraham, are justified by faith, through which we are sons of the freewoman; that circumcision derived all its efficacy from Christ, and was abolished, after He had undergone it in His own person, by Him. Righteousness is therefore only to be looked for from faith, which if it be perfect, is never destitute of charity.

AMBROSE TO HORONTIANUS.

If Abraham believed God, and it was accounted unto¹ him for righteousness, and that which is accounted for righteousness passes from unbelief to faith, then are we justified by faith, not by the works of the Law. Now Abraham himself had two sons, Ishmael and Isaac, one of² the bondwoman, the other of the freewoman; and it was told him that he should cast out the bondwoman and the son of the bondwoman, for that the son of the bondwoman should not be his heir. We therefore are children not of the bondwoman but of the free woman, in that liberty wherewith Christ has made us free. Hence it follows that they are specially Abraham’s sons, who are so by faith, for the heirs of faith excel heirs by natural birth. The Law is our schoolmaster, faith is free; let us therefore cast³ away the works of bondage, let us preserve the grace of liberty, let us leave the -shade, and follow the Sun, let us desert Jewish rites.

The circumcision of one member is of no avail. For the Apostle says, Behold I Paul say unto you, that if ye be⁴ circumcised Christ shall profit you nothing, not because He cannot, but because He judges those unworthy of His benefits who desert His ways.

And Zipporah of old had circumcised her child, and⁵ driven off the danger which hung over him; but then Christ profited while perfection was still deferred. While the people of believers were small, the Lord Jesus came, not as small, but as perfect in all things. He was circumcised first, according to the Law, that He might not break the Law, afterwards by the Cross, that He might fulfil the Law. Thus that which is in part has ceased, because that which is perfect has come; for in Christ the⁶ Cross has circumscised not one member only, but the superfluous pleasures of the whole body.

But perhaps it may still be asked why He Who had come to declare to us perfect circumcision should choose to be circumcised in part. Concerning this however we need not deliberate long. For if He was made sin that⁷ He might expiate our sins, if He was made a curse for us⁸ that He might annul the curses of the Law, for the same reason He was also circumcised for us, that being about to bestow salvation by the Cross, He might abolish the circumcision of the Law.

The Apostle therefore declares that it is from faith that our hope of righteousness in the spirit is to be derived, and that though called to liberty we are not to use our⁹ liberty for an occasion to the flesh. For neither circumcision¹⁰ availeth anything, nor uncircumcision; but faith which worketh by love. And therefore it is written, Thou shalt¹¹ love the Lord thy God. Now he who loves also believes, and in believing each man begins to love. Abraham believed, and so began to love, and he believed not in part, but entirely. For otherwise he would not have perfect charity, for it is written, Charity believeth all things. If it¹² believe not all things, charity does not seem to be perfect. Perfect charity then has all faith.

But I would not lightly assert that all faith has immediately perfect charity, for the Apostle says, Though I¹³ have all faith, so that I could remove mountains, and have not charity, I am nothing. A Christian man has three principal virtues, faith hope and charity, but the greatest¹⁴ of these is charity.

On the other hand I conceive the Apostle was led to say this by the tenor of his argument, for I cannot see how he who has all faith, so that he could remove mountains, can be destitute of charity; nor how such can be the case with that man who understands all mysteries and all knowledge¹⁵; especially as John says, Whosoever believeth that¹⁶ Jesus is the Christ is born of God, and the same Apostle had said before, Whosoever is born of God doth not commit sin. Whence we infer that if he who believes that Jesus is the Christ is born of God, and he who is born of God¹⁷ sins not, then he who believes that Jesus is the Christ sins not. But if any man sin, he believes not, and he that believes not loves not, and he that loves not is subject to sin. So then he who sins loves not, for charity shall cover¹⁸ the multitude of sins. But if charity exclude the desire of sin, it excludes also fear, charity then is full of perfect faith.

The Apostles too, who came to be His friends, said, Increase our faith, begging the good Physician to strengthen¹⁹ their failing faith. Their faith must indeed still have been weak, when even to Peter it could be said, O thou of²⁰ little faith, wherefore didst thou doubt? Thus faith as the herald of charity preoccupies the mind, and prepares the ways of coming love. Thus where is the perfection of charity there is also all faith.

For this reason I conceive it is said that charity believeth²¹ all things, that is, leads faith to believe them all, and that a soul of this kind possesses all faith; and hence wherever is perfect charity there is all faith. Moreover, as it believes all things so also it is said to hope all things. And it is on this account the greatest, because it includes the other two.

He that has this charity fears nothing, for charity casteth out fear; and fear being thus banished and thrown²²²³ aside, charity beareth all things, endureth all things. He who by charity endures all things, cannot fear martyrdom; and so in another place he speaks as a conqueror at the end of his course, The world is crucified unto me, and I²⁴ unto the world.

Farewell, my son; love me for I also love you.

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