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16 of Arles. By many modern scholars Hilary the deacon has been accepted as the author of the work. But Petavius and others have objected that Augustine was not likely to apply the epithet sanctus to one whom he must have known to be guilty of schism. There can be little doubt that, whoever was the author, the work no longer retains its original form. The well-meaning zeal of copyists appears to have freely inserted comments from various sources, such as Augustine, Chrysostom, Jerome, the commentary which is printed at the end of the works of Jerome and is usually ascribed to Pelagius. These circumstances sufficiently account for the various forms of the text in MSS., and for the discrepancies and inequalities of treatment in several parts.

There is, moreover, a marked affinity between this commentary and certain portions of the Quaestiones Veteris et Novi Testamenti usually printed with the works of St. Augustine. The similarity of ideas and, in various cases, identity of language can only be explained by supposing either that they have had a common author, or that the writer of the one work has borrowed largely from the other. The note of time in the Quaestiones—300 years after the destruction of Jerusalem—and some references to contemporary events suit the period of Damasus, and have induced many to ascribe this work also to Hilary the deacon. But the authorship of both remains uncertain, and probably the Quaestiones was composed subsequently to the commentary.

The commentary on the Pauline Epistles, notwithstanding its inequalities of treatment, is of great value, and is well characterized by Sixtus Senensis as "brief in words, but weighty in matter"; and, although the writer is frequently controversial, he speedily returns to the proper work of exegesis. In consequence of his use of the old Latin version and frequent reference to various readings, his work affords important materials for textual criticism.

The commentary on the Epistle to the Hebrews, which accompanies the others in some editions, but is omitted by the Benedictine editors, is a compilation from various Patristic sources, principally from Chrysostom. Cf. H. B. Swete, ''Theod. Mops. Comm.'' (1880), vol. i. p. lxxviii., vol. ii. p. 351.

The commentary was issued separately at Cologne in 1530 and 1532. Cf. A Study of Ambrosiaster by A. Souter (Camb. Univ. Press); Text and Studies, vol. vii. No. 4. [W.P.D.]  Ambrosius (1) (Ἀμβρόσιος) of Alexandria, a deacon according to Jerome (de Vir. Ill. 56), the disciple and friend of Origen, died c. 250.

It is not certain whether Ambrose was a Christian by birth; but he was of a noble and wealthy family (Orig. Exhort. ad. Mart. 14 f. 49; Hieron. l.c.), and probably occupied some office under the Imperial Government (Epiph. Haer. 64, 3: cf. Orig. ib. c. 36). Endowed with an active and critical mind, he at first neglected the simple teaching of the Gospel for the more philosophic systems of heresy (Orig. in Johann. tom. v.). However, when he met Origen he recognized his true teacher, and embraced the orthodox faith (Epiph. l.c.). From that time to his death Ambrose devoted his whole energy to encouraging his great master in his labours on Holy Scripture, and used his fortune to further them (Eus. H. E. vi. 23).

Ambrose left no writings of his own except some letters, but it is evident that he exercised a powerful influence upon Origen, who called him his "taskmaster," ἐργοδιώκτης (in Johann. tom. v.), and it may have been through his zeal in "collation" (Orig. Ep. 1.) that Origen undertook his critical labours. Through mistaken devotion, Ambrose indiscreetly permitted the publication of some unrevised treatises of Origen which were intended only for his own use (Hieron. Ep. 84, 10). [B.F.W.]  Ambrosius (2), "a chief man of Greece," and a "senator," "who became a Christian," and, according to the title of the Syriac translation, wrote the "Address to the Greeks" (Λόγος πρὸς Ἕλληνας), which is published with the works of Justin Martyr (Cureton, Spicil. Syr. pp. xi. 61). There is no other trace of this tradition, nor ground for identifying him with Ambrose of Alexandria. [B.F.W.]  Ambrosius, St., bp. of Milan (A.D. 374‒397). The chief materials for his life are his own works, which include an important collection of letters. Another source is a Life by Paulinus, his notarius or secretary, who had been with him at his death and wrote at the suggestion of St. Augustine. This Life is full of prodigies, and adds hardly anything to what we learn from the works. The letters have been reduced to a chronological order with great care by the Benedictine editors of St. Ambrose, who have also digested the various particulars into a useful biography.

Ambrose's father, who bore the same name, was a Roman of the highest rank, and at the time of St. Ambrose's birth was prefect of the Galliae, a province which included Britain and Spain, and constituted one of the four great praetorian prefectures of the empire. The only datum for determining the year of Ambrose's birth is a passage in one of his letters in which he happens to mention that he is fifty-three years old, and at the same time contrasts the quiet of Campania with the commotions by which he was himself surrounded (Ep. lix. 3). There are two periods to which this description would apply, A.D. 387 or 393. If we assume, as seems most probable, that Ambrose was fifty-three years old in 393, we shall place his birth in 340.

After receiving a liberal education at Rome, Ambrose devoted himself to the profession of the law, which was then the usual path to the highest civil offices (see Gibbon, c. xvii.). He practised at the court of the praetorian prefect of Italy, Probus, who appointed him "consular" magistrate of the provinces of Liguria and Aemilia. He made an admirable magistrate, and became known to the people of Milan, where he held his court, as a high-minded, conscientious, and religious man. Whilst he was discharging his office, Auxentius, whom the Arian party had foisted into the see of Milan, died. The Catholic party had now grown stronger, and a vehement strife