The Letters of S. Ambrose, Bishop of Milan

by Bishop of Milan Saint Ambrose

8. But to those who believe in the Lord Jesus Christ we have to offer the following reply, which, when we were disputing against the opinions of Gentiles, we were unwilling to disclose. For if we were 1 S. Pet. i. 18, 19. redeemed not with corruptible silver and gold, but with the precious blood of our Lord Jesus Christ, and purchased from no one but him who had purchased with money, and was owner of, the services of our now sinful race, beyond a doubt he demanded a price for releasing from his service those whom he kept in bondage. But the price of our freedom was the Blood of the Lord Jesus, which of necessity was to be paid to him to whom we were sold by our sins.

9. Until, therefore, this price should have been paid for all men which by the shedding of the Lord’s Blood had to be so paid for the absolution of all, the blood of every man, who, by the Law and solemn custom were to follow the precepts of holy religion, was required. But, since one Lord Christ suffered, seeing that the ransom is now paid for all, there is now no longer any need that the blood of every man one by one should be shed by circumcision, for in the Blood of Christ the circumcision of all has been solemnized, and in His Cross we are all crucified together with Him, and buried in His sepulchre, and Rom. vi. 5 sq. planted together in the likeness of His death, that henceforth we should not serve sin: for he that is dead, is free from sin.

10. But if any one, such as Marcion and Manichæus, deem the judgment of God to be worthy of blame, either because He thought fit to give command concerning the observance of circumcision, or because He published a law directing the effusion of blood; he must needs consider the Lord Jesus also worthy of blame, Who shed not a little but much blood for the redemption of the world, and up to this hour commands us also to shed our blood for the great contest of Religion, saying, S. Matt. xvi. 24. If any man will follow Me, let him deny himself, and take up his cross and follow Me. But if in the case of a man offering his whole self out of piety, and cleansing himself by the effusion of much blood,such an accusation is not just, how can we blame the Law, for exacting a little drop of blood, when we proclaim the command of the Lord Jesus for the shedding of much blood, and the death of the whole body?

11. Nor was the very symbol and semblance of circumcision useless, for the people of God, signed thereby as by a certain bodily seal, was distinguished from the other nations. But the name of Christ being now bestowed upon them they have no need of a bodily sign, for they have obtained the honour of a Divine appellation. But what was there absurd in somewhat of pain or labour seeming to be imposed for piety’s sake, to the intent that by such contests devotion might be better tried? It is becoming also that from the very cradle of life the symbol of religion should grow with our growth, and that all of a maturer age should be ashamed to yield either to labour or pain when their tender infancy had conquered both.

12. But now Christians have no need of the light pain of circumcision, for bearing about with them the Lord’s Death, they at every act engrave on their foreheads contempt of their own death, as knowing that without the cross of the Lord they can have no salvation. For who would use a needle to fight with when armed with stronger weapons?

13. And now any one may easily perceive how easily the suggestion may be refuted, that more persons might be incited to the observance of holy religion unless they were withheld by the fear of pain or the appearance of labour. For could this terrify an older person, when many infants endured it without danger? Granting however that some Jewish children unable to bear the pain of circumcision and of so keen a stroke may have died, still this did not deter those of a robuster and more advanced age, and one who thus obeyed the celestial precepts it only made more praiseworthy.

14. But if they imagine that this light pain was such an obstacle to confession, what will they say of martyrdom? For if they choose to blame the pain of circumcision, they must blame also the death of martyrs, by whom religion so far from being impaired has received its perfection. Butthe pain of circumcision is so much removed from being hurtful to faith, that faith is approved by pain, for greater is the grace of faith if any one for religion’s sake despise pain; and such a one has a greater reward than he who was only willing to endure the pain of circumcision that he might glory in the Law, and win praise of men rather than of God.

15. It was fitting therefore that this partial circumcision should take place before His advent Who was to circumcise the whole man, and that the human race should receive a partial preparation for believing in that which is perfect. But if circumcision must take place, in what region of the body ought it rather to fall than on that which seems to some less comely? 1 Cor. xii. 23. And those members of the body, which we think to be less honourable, upon those we bestow more abundant power; and our uncomely parts have abundant comeliness. For in what member ought men to be rather reminded of his blood than in that which is wont to minister to transgression?

16. And now is the fitting time to reply to those also who say, If this part of our body is according to nature it ought not to be cut off, but if contrary to nature, then it ought not to have been born together with it. Let these men, being so subtle, themselves answer me, whether the succession of the human race, which arises by generation is according to nature or contrary to nature? If according to nature, it ought never to be interrupted, and then how can we praise the chastity of men, the virginity of maids, the abstinence of widows, the continence of wives? No effort then to promote this succession should be suffered to lie idle. But the Author of nature Himself did not pay this regard to generation, for He gave us, when living in the body, His own example, and exhorted His disciples to chastity, saying, S. Matt. xix. 12. There be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it.

17. Man being made up of body and soul, (for at present it will suffice to speak of these and not to mention the spirit,) he is not naturally the same in both, but what is according to the nature of the body is contrary to the natureof the soul, and what is according to the nature of the soul is contrary to the nature of the body; so that were I to speak that which is according to nature in that which is seen, it will be contrary to nature as regards the unseen, and what is according to nature in the unseen is contrary to nature as regards the seen. It is no incongruity therefore in the man of God, if there should be things contrary to the nature of the body which are according to the nature of the soul.