Was Ambrose of Milan a Primitive 2x2?
Broadbent writes, "Louis, the third son of Charlemagne, who was at that time King of Aquitaine, succeeded his father as Emperor (813). He was an admirer of a Spaniard named Claudius, a diligent student of the Scriptures, who had become renowned for his Commentaries on the Bible. As soon as he became Emperor, Louis appointed Claudius Bishop of Turin. The new bishop, with his knowledge and love of Scripture, took immediate advantage of the favourable circumstances created by the Council of Frankfurt, going even beyond its decrees in removing from the churches of Turin all images, which he called idols, not excepting the crosses. So many approved that no effective resistance could be made in Turin. (The Pilgrim Church, Pickering & Inglis LTD: London 1950, p. 49)
As has been indicated already, Nate has competition for claiming apostolic succession of this alleged "remnant" faith. There are many different groups of Christians who look to various historical groups (or individuals) as being independently-functioning seeds of the "true" faith. In addition to Seventh Day Adventists, Landmark Baptists, Primitive Baptists, Plymouth Brethren and others, Allix tries to claim that there were parts within the Catholic Church which were quite orthodox but who did not acknowledge the authority of the pope:
When Claude went to his grave, about the year 840, the battle, although not altogether dropped, was but languidly maintained. Attempts were renewed to induce the Bishops of Milan to accept the episcopal pall, the badge of spiritual vassalage, from the Pope; but it was not till the middle of the eleventh century (1059), under Nicholas II., that these attempts were successful. Petrus Damianus, Bishop of Ostia, and Anselm, Bishop of Lucca, were dispatched by the Pontiff to receive the submission of the Lombard Churches, the popular tumults amid which that submission was extorted sufficiently show that the spirit of Claude still lingered at the foot of the Alps. Nor did the clergy conceal the regret with which they surrendered their ancient liberties to a power before which the whole earth was then bowing down; for the Papal legate, Damianus, informs us that the clergy of Milan maintained in his presence that "The Ambrosian Church, according to the ancient institutions of the Fathers, was always free, without being subject to the laws of Rome, and that the Pope of Rome had no jurisdiction over their Church as to the government or constitution of it" [Petrus Damianus, Opuse., p. 5. Allix, Churches of Piedmont p 113; M’Crie, History of Reform in Italy, p 2]
After examining the statements of Ambrose of Milan, it is easy to see that Allix's presuppositions are completely false; furthermore, even if it were possible that the church in Milan was not subject to the pope, Allix (and Nate, and Broadbent, et. al.) still are left with a dilemma, because the Milan church was very Catholic in belief - they still believed in entirely Catholic distinctives like the Real Presence of Christ in the eucharist, infant baptism, the communion of saints, Marian doctrines, etc.
Allix, like Broadbent, tries in vain to extend this theory to Claudius of Turin:
Darkness gives relief to the light, and error necessitates a fuller development and a clearer definition of truth. On this principle the ninth century produced the most remarkable of all those great champions who strove to set limits to the growing superstition, and to preserve, pure and undefiled, the faith which apostles had preached. The mantle of Ambrose descended on Claudius, Archbishop of Turin. This man beheld with dismay the stealthy approaches of a power which, putting out the eyes of men, bowed their necks to its yoke, and bent their knees to idols. He grasped the sword of the Spirit, which is the Word of God, and the battle which he so courageously waged, delayed, though it could not prevent, the fall of his Church's independence, and for two centuries longer the light continued to shine at the foot of the Alps. Claudius was an earnest and indefatigable student of Holy Scripture. That Book carried him back to the first age, and set him down at the feet of apostles, at the feet of One greater than apostles; and, while darkness was descending on the earth, around Claude still shone the day.
The truth, drawn from its primeval fountains, he proclaimed throughout his diocese, which included the valleys of the Waldenses. Where his voice could not reach, he laboured to convey instruction by his pen. He wrote commentaries on the Gospels; he published expositions of almost all the epistles of Paul, and several books of the Old Testament; and thus he furnished his contemporaries with the means of judging how far it became them to submit to a jurisdiction so manifestly usurped as that of Rome, or to embrace tenets so undeniably novel as those which she was now foisting upon the world.
An examination of Claudius of Turin reveals that he considered himself entirely Catholic (see the essay on Claudius). It is interesting to note that even Allix admits that Claudius of Turin's writings that would have proven a Waldensian origin are not printed (Allix, p. 60). Nevertheless, the assertion that Ambrose was a primitive Protestant is laughably incorrect - a fact that becomes obvious when reading his beliefs on various Catholic doctrine:
Ambrose on the Authority of Peter, His Successors, and the Church
" 'Thou art Peter and upon this Rock I will build my Church', Wherefore where Peter the Church is..." [Commentary on the 12 Psalms of David, 40:30 (AD 395), in Burn-Murdoch H., The Development of the Papacy (New York:Praeger,1954) p. 184]
"At length, after being tempted by the devil, Peter is set over the Church."
[Commentary on the Psalms, 43:40 (AD 397), in Giles, E., Documents Illustrating Papal Authority (London:SPCK, 1952) p. 145]
"But he was not so eager as to lay aside caution. He called the bishop to him, and esteeming that there can be no true thankfulness except it spring from true faith, he enquired whether he agreed with the Catholic bishops, that is, with the Roman Church?" [The death of his brother Satyrus, 1:47 (A.D. 378) ,in Schaff, Philip and Wace, Henry, eds., A Select Library of Nicene and Post-Nicene Fathers of the Church, vol. 2, (Buffalo and New York, 1886-1900) p. 168]
"Your grace must be besought not to permit any disturbance of the Roman Church, the head of the whole Roman World and of the most holy faith of the Apostles, for from thence flow out to all (churches) the bonds of sacred communion." [To Emperor Gratian, Epistle 11:4 (A.D. 381), in Winter Michael, St. Peter and the Popes (Baltimore:Helicon,1960) p. 160]
'But if they will not beleive the doctrines of the priests, let them beleive Christ's oracles, let them beleive the admonitions of angels who say, "For with God nothing is impossible". Let them beleive the apostles CREED WHICH the ROMANS CHURCH as always kept undefiled'
[To Sircius]
"For they[Novatians] have not the succession of Peter, who hold not the chair of Peter, which they rend by wicked schism; and this, too, they do, wickedly denying that sins can be forgiven even in the Church, whereas it was said to Peter: 'I will give unto thee the keys of the kingdom of heaven. and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shall loose on earth shall be loosed also in heaven.' " [Concerning Repentance, 7:33 (A.D. 384), in A Select Library of Nicene and Post-Nicene Fathers of the Church, vol. 2, (Buffalo and New York, 1886-1900) p.334]
"Go thy way, therefore, to my brethren--that is, to those everlasting doors, which, as soon as they see Jesus, are lifted up. Peter is an 'everlasting door,' against whom the gates of hell shall not prevail. John and James, the sons of thunder, to wit, are 'everlasting doom.' Everlasting are the doors of the Church, where the prophet, desirous to proclaim the praises of Christ, says: 'That I may tell all thy praises in the gates of the daughter of Sion.' "
[On the Christian Faith, 4:26 (A.D. 380), in A Select Library of Nicene and Post-Nicene Fathers of the Church, vol. 2, (Buffalo and New York, 1886-1900) p. 265]
"This was decreed at the Synod of Ariminum, and rightly do I detest that council, following the rule of the Nicene Council, from which neither death nor the sword can detach me, which faith the father of your Clemency also." [To the Emperor Valentinian, Epistle 21:14 (A.D. 386), in A Select Library of Nicene and Post-Nicene Fathers of the Church, vol. 2, (Buffalo and New York, 1886-1900) p. 428]
"[Christ] made answer: 'You are Peter, and upon this rock will I build my Church . . .' Could he not, then, strengthen the faith of the man to whom, acting on his own authority, he gave the kingdom, whom he called the rock, thereby declaring him to be the foundation of the Church [Matt. 16:18)?", The Faith 4:5]
Ambrose on the Deuterocanonicals:
"Nor do I allege any opinion of my own, but I repeat that which the Holy Spirit spake by the prophet: 'Blessed is the barren that is undefiled.' (Wisdom 3:13)" [Concerning Virginity, 7:35 (A.D. 378), in A Select Library of Nicene and Post-Nicene Fathers of the Church, vol. 2, (Buffalo and New York, 1886-1900) p. 369
"So then, holy Judith,[Judith 10:3ff] strengthened by lengthened mourning and by daily fasting, sought not the enjoyments of the world regardless of danger, and strong in her contempt for death." [Concerning Widows, 7:38 (A.D. 378), in A Select Library of Nicene and Post-Nicene Fathers of the Church, vol. 2, (Buffalo and New York, 1886-1900) p.397]
Ambrose on the Relation of Faith and Works
"Finally Scripture teaches us how far from common are these stones, inasmuch as, whilst some brought one kind, and others another, of less precious offerings, these the devout princes brought, wearing them upon their shoulders, and made of them the 'breastplate of judgment,' that is, a piece of woven work. Now we have a woven work, when faith and action go together. Let none suppose me to be misguided, in that I made at first a threefold division, each part containing four, and afterwards a fourfold division, each part containing three terms. The beauty of a good thing pleases the more, if it be shown under various aspects. For those are good things, whereof the texture of the priestly robe was the token, that is to say, either the Law, or the Church, which latter hath made two garments for her spouse, as it is written'-- the one of action, the other of spirit, weaving together the threads of faith and works.... Faith is profitable, therefore, when her brow is bright with a fair crown of good works. This faith--that I may set the matter forth shortly--is contained in the following principles, which cannot be overthrown." [On the Christian Faith, II:11,13 (A.D. 380), in A Select Library of Nicene and Post-Nicene Fathers of the Church, vol. 2, (Buffalo and New York, 1886-1900) p.225]
Ambrose on Infant Baptism
" 'Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God.' No one is excepted: not the infant, not the one prevented by necessity." [Abraham , 2,11:79 (A.D. 387), in Jurgens, Williams, A., trans., The Faith of the Early Fathers, vol. 2 (Collegeville:Liturgical, 1970) p. 169.]
Ambrose on the Real Presence of Christ in the Eucharist
" Perhaps you will say, 'I see something else, how is it that you assert that I receive the Body of Christ?' And this is the point which remains for us to prove. And what evidence shall we make use of? Let us prove that this is not what nature made, but what the blessing consecrated, and the power of blessing is greater than that of nature, because by blessing nature itself is changed...The Lord Jesus Himself proclaims: 'This is My Body.' Before the blessing of the heavenly words another nature is spoken of, after the consecration the Body is signified. He Himself speaks of His Blood. Before the consecration it has another name, after it is called Blood. And you say, Amen, that is, It is true. Let the heart within confess what the mouth utters, let the soul feel what the voice speaks." [On the Mysteries, 9:50 (A.D. 390-391), in A Select Library of Nicene and Post-Nicene Fathers of the Church, vol. 2, (Buffalo and New York, 1886-1900) p.324-325]
Ambrose on the Sacrament of Penance
"The Church holds fast its obedience on either side, by both retaining and remitting sin; heresy is on the one side cruel, and on the other disobedient; wishes to bind what it will not loosen, and will not loosen what it has bound, whereby it condemns itself by its. own sentence. For the Lord willed that the power of binding and of loosing should be alike, and sanctioned each by a similar condition. So he who has not the power to loose has not the power to bind. For as, according to the Lord's word, he who has the power to bind has also the power to loose, their teaching destroys itself, inasmuch as they who deny that they have the power of loosing ought also to deny that of binding. For how can the one be allowed and the other disallowed? It is plain and evident that either each is allowed or each is disallowed in the case of those to whom each has been given. Each is allowed to the Church, neither to heresy, for this power has been entrusted to priests alone. Rightly, therefore, does the Church claim it, which has true priests; heresy, which has not the priests of God, cannot claim it. And by not claiming this power heresy pronounces its own sentence, that not possessing priests it cannot claim priestly power. And so in their shameless obstinacy a shamefaced acknowledgment meets our view. Consider, too, the point that he who has received the Holy Ghost has also received the power of forgiving and of retaining sin. For thus it is written: 'Receive the Holy Spirit: whosesoever sins ye forgive, they are forgiven unto them, and whosesoever sins ye retain, they are retained.' So, then, he who has not received power to forgive sins has not received the Holy Spirit. The office of the priest is a gift of the Holy Spirit, and His right it is specially to forgive and to retain sins. How, then, can they claim His gift who distrust His power and His right?" [Concerning Repentance, I:7-8 (A.D. 388), in A Select Library of Nicene and Post-Nicene Fathers of the Church, vol. 2, (Buffalo and New York, 1886-1900) p.330]
Ambrose on the Sacrament of Confirmation
"And then remember that you received the seal of the Spirit; the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit of holy fear, and preserved what you received. God the Father sealed you, Christ the Lord strengthened you, and gave the earnest of the Spirit in your heart, as you have learned in the lesson from the Apostle." [On the Mysteries, 7:42 (A.D. 391), in A Select Library of Nicene and Post-Nicene Fathers of the Church, vol. 2, (Buffalo and New York, 1886-1900) p.322]
Ambrose on the Immaculate Conception
"Mary, a Virgin not only undefiled but a Virgin whom grace has made inviolate, free of every stain of sin." [Sermon 22:30 (A.D. 388), in Jurgens, Williams, A., trans., The Faith of the Early Fathers, vol. 2, (Collegeville:Liturgical, 1970) p. 166]
Ambrose on Mary as Mother of God
"Let, then, the life of Mary be as it were virginity itself, set forth in a likeness, from which, as from a mirror, the appearance of chastity and the form of virtue is reflected. From this you may take your pattern of life, showing, as an example, the clear rules of virtue: what you have to correct, to effect, and to hold fast. The first thing which kindles ardour in learning is the greatness of the teacher. What is greater than the Mother of God?" [Virginity, II:6 (c.A.D. 378), in A Select Library of Nicene and Post-Nicene Fathers of the Church, vol. 2, (Buffalo and New York, 1886-1900) p.374]
Ambrose on Mary's Perpetual Virginity
" Imitate her, holy mothers, who in her only dearly beloved Son set forth so great an example of maternal virtue; for neither have you sweeter children, nor did the Virgin seek the consolation of being able to bear another son." [To the Christian at Vercellae, Letter 63:111 (A.D. 396),in A Select Library of Nicene and Post-Nicene Fathers of the Church, vol. 2, (Buffalo and New York, 1886-1900) p.473]
Ambrose on the Veneration of Mary
"The first thing which kindles ardour in learning is the greatness of the teacher. What is greater than the Mother of God? What more glorious than she whom Glory Itself chose? What more chaste than she who bore a body without contact with another body? For why should I speak of her other virtues? She was a virgin not only in body but also in mind, who stained the sincerity of its disposition by no guile, who was humble in heart, grave in speech, prudent in mind, sparing of words, studious in reading, resting her hope not on uncertain riches, but on the prayer of the poor, intent on work, modest in discourse; wont to seek not man but God as the judge of her thoughts, to injure no one, to have goodwill towards all, to rise up before her elders, not to envy her equals, to avoid boastfulness, to follow reason, to love virtue." [On Virginity, 2:15 (A.D. 377), in A Select Library of Nicene and Post-Nicene Fathers of the Church, vol. 2, (Buffalo and New York, 1886-1900) p.374]
Ambrose on the Intercession of Saints
"May Peter, who wept so efficaciously for himself, weep for us and turn towards us Christ's benign countenance" (The Six Days Work 5:25:90 [A.D. 393]).
Click HERE to learn more about Ambrose of Milan
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© Copyright Clay Randall, 2001