Ambrose of Milan: Church and Court in A Christian Capital

McLynn, Neil; Sivan, Hagith

doi:10.1080/03612759.1995.9949177

Cited by 73 publications

(6 citation statements)

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“…Where does Ambrose fit into this larger story? Ambrose's most recent biographer, Neil McLynn (1994) has no time for ‘the completely misguided debate on whether Ambrose embraced communism’. Chrysostom may have meant what he said but Ambrose's sophisticated Milanese audience ‘would know better than to take [his condemnations of the wealthy] literally’.…”

Section: Patristic Views Of Propertymentioning

confidence: 99%

“…Chrysostom may have meant what he said but Ambrose's sophisticated Milanese audience ‘would know better than to take [his condemnations of the wealthy] literally’. He concludes that ‘Ambrose's whole style and presentation ensured that any glass he held up to his society was bound to be riddling and dark’ (McLynn 1994, 245–249). It seems clear that Ambrose was not an advocate of common ownership here and now, even if he believed that to live without property might represent the ‘more perfect way’.…”

Section: Patristic Views Of Propertymentioning

confidence: 99%

“…Ambrose was one of the most prominent of the early Church Fathers, twenty years older than Augustine and already bishop in Milan when Augustine arrived there (as court rhetorician) in 384 ce (McLynn 1994, 3, 169). Much of his extraordinary literary output survives and we know a good deal about him (not least because Augustine commissioned a biography just a few years after the older man's death (McLynn 1994, 370)) 1 . We know perhaps rather less about John Ponet.…”

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confidence: 99%

“…Both men clashed with the worldly authorities, but while Ponet ended his days in exile in Frankfurt, Ambrose is reported to have bested not just one but three Roman emperors! (McLynn 1994, 1) Both men had a good working knowledge of Latin and Greek, which was significant in terms of their bible scholarship (Homes Dudden 1935, I, 456; Hudson 1942, 13–16). Ponet was a keen student of the works of the early Church Fathers and he knew and cited Ambrose's work extensively (not least in his defence of the marriage of priests; Ponet 1567).…”

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confidence: 99%

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‘Naboth is Stoned’: A Bible Story

Pierson

2010

The British Journal of Politics and International Relations

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This article considers treatments of the Bible story of Naboth and Ahab in the work of two thinkers separated by more than a millennium: St Ambrose and John Ponet. Both men treat this as a story about (among other things) property and political authority. Their emphases are different but there are similarities that make them plausibly part of a common tradition of reading the Bible for political effect. 1: And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab king of Samaria. 2: And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house: and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money. 3: And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee. 4: And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread. 5: But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread? 6: And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it: and he answered, I will not give thee my vineyard. 7: And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite. 8: So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth. 9: And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people: 10: And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die.

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Section: Patristic Views Of Propertymentioning

confidence: 99%

Section: Patristic Views Of Propertymentioning

confidence: 99%

mentioning

confidence: 99%

mentioning

confidence: 99%

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‘Naboth is Stoned’: A Bible Story

Pierson

2010

The British Journal of Politics and International Relations

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“…: Захаров Г. Е. Иллирийские церкви в эпоху ари-анских споров (IV -начало V в. congregati) 16 , участвовал еп. Александрии Петр, бежавший из Египта из-за при-теснений со стороны императора Валента 17 . По мнению Ш. Пиетри, это обсто-ятельство придавало данному собору «в некоторой степени вселенское значе-ние», что нельзя трактовать иначе как преувеличение 18 .…”

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