In his role as learned bishop of Milan in the 4th century, Saint Ambrose published this work concerning the holy trinity of Christ, God and the Holy Spirit. Though not formally educated or trained in a university or seminary, St. Ambrose possessed gifts of intuition for matters of faith. His studies spanned wide, and he duly gained recognition and prominence as a scholar of great understanding and faith. Setting out to first define the tenets of the Christian Holy Trinity, Ambrose here uses his knowledge of Bible texts to support clear and well-founded explanation of what the holy spirit is and its subtle influence upon believers. The establishment of a clear theology was a great concern of the early figures in Christianity. St. Ambrose spent years battling the rival doctrines of Arianism, at one point almost losing his own church to the movement. Eventually, he and fellow believers overcame the Arian faith; many of the writings and actions of St. Ambrose led to the formation of the Catholic church.

In his role as learned bishop of Milan in the 4th century, Saint Ambrose published this work concerning the holy trinity of Christ, God and the Holy Spirit. Though not formally educated or trained in a university or seminary, St. Ambrose possessed gifts of intuition for matters of faith. His studies spanned wide, and he duly gained recognition and prominence as a scholar of great understanding and faith. Setting out to first define the tenets of the Christian Holy Trinity, Ambrose here uses his knowledge of Bible texts to support clear and well-founded explanation of what the holy spirit is and its subtle influence upon believers. The establishment of a clear theology was a great concern of the early figures in Christianity. St. Ambrose spent years battling the rival doctrines of Arianism, at one point almost losing his own church to the movement. Eventually, he and fellow believers overcame the Arian faith; many of the writings and actions of St. Ambrose led to the formation of the Catholic church.

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.

Aurelius Ambrosius, better known in English as Saint Ambrose (c. 340 - 4 April 397), was an archbishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He was one of the four original doctors of the Church. He is patron saint of Milan. The state of Virginity is undoubtedly commended in holy Scripture, both by our Lord and St. Paul, but learned men have differed in their opinions as to the original customs and rules observed by virgins in the earliest ages. Some suppose that from the very beginning it was the custom for them to make a solemn profession of the virgin life, and to live together in common. Others consider that their vows were private, and they lived sometimes together, sometimes in the homes of their parents. Others, again, believing that there was no more than a simple purpose on the part of the virgins signified by the veil, and the simplicity of their dress, attribute the first commencements of community life to St. Ambrose himself.

Aurelius Ambrosius, better known in English as Saint Ambrose (c. 340 - 4 April 397), was an archbishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He was one of the four original doctors of the Church. He is patron saint of Milan. St. Ambrose, esteeming very highly the dignity of the ministerial office, was most desirous that the clergy of his diocese should live worthily of their high vocation, and be good and profitable examples to the people. Consequently he undertook the following treatise, setting forth the duties of the clergy, and taking as a model the treatise of Cicero, De Officiis.

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. 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. Matt. xii. 31, 32, our Lord's words concerning sin against the Holy Spirit.

This edition of Ambrose's "On the Duties of the Clergy" was translated by Rev. H. De Romestrin with the assistance of Rev. E. De Romestin and Rev. H. T. F. Duckworth. It includes the original Greek citations.