History of Western Philosophy - Bertrand Russell [194]
St Ambrose won his point, but a subsequent usurper, Eugenius, who favoured the heathen, restored the altar and statue. It was only after the defeat of Eugenius by Theodosius in 394 that the question was finally decided in favour of the Christians.
The bishop was, at first, on very friendly terms with the imperial court, and was employed on a diplomatic mission to the usurper Maximus, who, it was feared, might invade Italy. But before long a grave matter of controversy arose. The Empress Justina, as an Arian, requested that one church in Milan might be ceded to the Arians, but Ambrose refused. The people sided with him, and thronged the basilica in great crowds. Gothic soldiers, who were Arians, were sent to take possession, but fraternized with the people. 'The Counts and Tribunes,' he says in a spirited letter to his sister,3 'came and urged me to cause the basilica to be quickly surrendered, saying that the Emperor was exercising his rights since everything was under his power. I answered that if he asked of me what was mine, that is, my land, my money, or whatever of this kind was my own, I would not refuse it, although all that I have belonged to the poor, but that those things which are God's are not subject to the imperial power. "If my patrimony is required, enter upon it; if my body, I will go at once. Do you wish to cast me into chains, or to give me to death? It will be a pleasure to me. I will not defend myself with throngs of people, nor will I cling to the altars and entreat for my life, but will more gladly be slain myself for the altars." I was indeed struck with horror when I learnt that armed men had been sent to take possession of the basilica, lest while the people were defending the basilica, there might be some slaughter which would tend to the injury of the whole city. I prayed that I might not survive the destruction of so great a city, or it might be of the whole of Italy.'
These fears were not exaggerated, as the Gothic soldiery were liable to break out into savagery, as they did twenty-five years later in the sack of Rome.
Ambrose's strength lay in the support of the people. He was accused of inciting them, but replied that 'it was in my power not to excite them, but in God's hands to quiet them'. None of the Arians, he says, dared to go forth, as
there was not one Arian among the citizens. He was formally commanded to surrender the basilica, and the soldiers were ordered to use violence if necessary. But in the end they refused to use violence, and the Emperor was compelled to give way. A great battle had been won in the contest for ecclesiastical independence; Ambrose had demonstrated that there were matters in which the State must yield to the Church, and had thereby established a new principle which retains its importance to the present day.
His next conflict was with the Emperor Theodosius. A synagogue had been burnt, and the Count of the East reported that this had been done at the instigation of the local bishop. The Emperor ordered that the actual incendiaries should be punished, and that the guilty bishop should rebuild the synagogue. St Ambrose neither admits nor denies the bishop's complicity, but is indignant that the Emperor should seem to side with Jews against Christians. Suppose the bishop refuses to obey? He will then have to become a martyr if he persists, or an apostate if he gives way. Suppose the Count decides to rebuild the synagogue himself at the expense of the Christians? In that case the Emperor will have an apostate Count, and Christian money will be taken to support unbelief. 'Shall, then, a place be made for the unbelief of the Jews out of the spoils of the Church, and shall the patrimony, which by the favour of Christ has been gained for Christians, be transferred to the treasuries of unbelievers?' He continues: 'But perhaps, the cause of discipline moves you, O Emperor. Which, then, is of greater importance, the show of discipline or the cause of religion?