Concerning Repentance

by Ambrose of Milan

These two books were written against the Novatian heresy, which took its name, and to a considerable extent its form, from Novatus, a priest of the Church of Carthage, and Novatian, schismatically consecrated bishop at Rome. It was the outcome of a struggle which had long existed in the Church upon the question of the restitution to Church privileges of those who had fallen into grievous sin, and the possibility of their repentance. The severest ground was taken by the Novatians, who were condemned successively by many councils, which maintained the power of the Church to admit those guilty of any sin whatsoever to repentance, and prescribed various rules and penalties applicable to different cases. The heresy, however, lasted for some time, becoming weaker in the fifth century, and gradually fading away as a separate body with a distinctive name. Novatianism, in the tests which it used, its efforts after a perfectly pure communion, its crotchetty interpretations of Scripture, and many other features, presents a striking parallel to many modern sects. [See Dict. Chr. Biog., Blunt, Sects and heresies, Ceillier, II. 427, etc.] St. Ambrose, in writing against the Novatians, seems to have had some recent publication of theirs in his mind, which is now unknown. He begins by commending gentleness, a quality singularly wanting in the sect; speaks of the power committed to the Church of forgiving the greatest sins, and points out how God is more inclined to mercy than to severity, and refutes the arguments of the Novatians based on certain passages of holy Scripture. In the second book, after urging the necessity of careful and speedy repentance, and the necessity of confessing one's sins, St. Ambrose meets the Novatian arguments based on Heb. vi. 4-6, from which they inferred the impossibility of restoration; and on St. Matthew 12:31-32, our Lord's words concerning sin against the Holy Spirit. As regards the date of this treatise, it must have been somewhat before the exposition of Ps. xxxvii., which refers to it, but there is nothing else which can be taken as a certain guide. Possibly the Benedictine Editors are right in assigning it to about a.d. 384. Some few persons, probably on doctrinal grounds, have been led to question the authorship of this treatise, but it is quoted by St. Augustine, and there has never been any real doubt on the subject.

Genres: Religion, Christian

108 pages, Paperback

First published May 12, 2010

About the author

born perhaps 340

Saint , bishop of Milan from 374, wrote, composed, and imposed orthodoxy on the early Christian Church.

This ecclesiastical figure of the 4th century most influenced. He served as consular prefect of Liguria and Emilia, headquartered, before popular acclamation. Ambrose staunchly opposed Arianism, and people accused him of fostering persecutions of Jews and pagans.

Tradition credits Ambrose with promoting "antiphonal chant", a style in which one side of the choir responds alternately, as well as Veni redemptor gentium, a hymn of Advent.

Ambrose ranks of the four original doctors of the Church, and the patron. He notably influenced Saint Augustine of Hippo.

Reviews

[Jarrett Vandiver · Rating 4 out of 5]

A great little book from St Ambrose (d. 397), mentor of St Augustine of Hippo, on God’s love for those in sin. Ambrose often preached against the Novatianist heresy, which insisted that many sins could never be forgiven and that God had an “equal disfavor” for people with any sort of sin on their soul.

I found this to be very helpful for discipleship and spiritual direction, especially in times when we overemphasize the gravity of sin at the expense of God’s mercy. Here is an excerpt from my favorite example of God’s merciful love in this book: (On Repentance 1.5.24-26). It is a reminder that even in grave circumstances, God is ready to meet us and use even the smallest mustard seed of faith and repentance to bring us back to his love.

“But if He brings not down every sinner with His whole heart, how much less does He bring down him with His whole heart who has not sinned with his whole heart! For as He said of the Jews: “This people honoureth Me with their lips, but their heart is far from Me,” so perhaps He may say of some of the fallen: “They denied Me with their lips, but in heart they are with Me. It was pain which overcame them, not unfaithfulness which turned them aside.” But some without cause refuse pardon to those whose faith the persecutor himself confessed up to the point of striving to overcome it by torture. They denied the Lord once, but confess Him daily; they denied Him in word, but confess Him with groans, with cries, and with tears; they confess Him with willing words, not under compulsion. They yielded, indeed, for a moment to the temptation of the devil, but even the devil afterwards departed from those whom he was unable to claim as his own. He yielded to their weeping, he yielded to their repentance, and after making them his own lost those whom he attached when they belonged to Another.
25. Is not the case such as when any one carries away captive the people of a conquered city? The captive is led away, but against his will. He must of necessity go to foreign lands, does not willingly make the journey; he takes his native land with him in his heart, and seeks an opportunity to return. What then? When any such return, does any one urge that they should not be received; with less honour indeed, but with readier will, that the enemy may have nothing with which to reproach them? If you pardon an armed man who was able to fight, do you not pardon him in whom faith alone waged the battle?
26. If we were to enquire what is the opinion of the devil concerning those who have fallen after this sort, would he not probably reply: “This people honours me with their lips, but their heart is far from me? For how can he be with me who does not depart from Christ? Without any cause do they appear to honour me who keep the doctrine of Jesus, and I thought that they would teach mine. They condemn me all the more when they forsake me after trial. Indeed Jesus is more glorified in these, when He receives them on their return to Him. All the angels rejoice, for in heaven there is greater joy over one sinner that repents, than over ninety and nine just persons who need not repentance. I am triumphed over in heaven and on earth. Christ loses nothing when they who came to me with weeping return with longing to the Church, and I am in danger even as regards my own, who will learn that in reality there is nothing here where men are led on by present rewards, but that there must be very much there where groans and tears and fasts are preferred to my feasts.”

[Joseph · Rating 5 out of 5]

This book is worth reading, but I will admit there are a few chapters that will be a summary of your basic CCD class, as we don't fall into the heresy that St. Ambrose was dispelling at the time. Still, some very beautiful and insightful parts.

[Adonis McReynolds · Rating 4 out of 5]

Ambrose strikes again with a book that really personifies and demonstrates what repentance should be and how the Lord graciously responds to it.