Online-Dokumente
von Ambrosius von Mailand

Against Auxentius: Sermon justifying Ambrose's refusal to turn over Orthodox church property to the state-supported Arian Church. De Romestin translation, 1896.

On the Death of his Brother Satyrus, and on Belief in the Resurrection: De Romestin translation, 1896.

On the Duties of the Clergy: De Romestin translation, 1896.

Exposition of the Christian Faith:De Romestin translation, 1896.

On the Holy Spirit:De Romestin translation, 1896.

On the Mysteries

On Repentence

On Virgins, to Marcellina his Sister

On Widows

Seventeenth Epistle: Opposing the desire of Symmachus to reinstall a pagan altar in the Senate building.

Eighteenth Epistle (Reply to the Memorial of Symmachus): Refutes the argument of Symmachus that abandoning paganism is a threat to Rome's security. De Romestin translation, 1896.

Twentieth Epistle (To his Sister Marcellina): Narrates the story of his opposition to the construction of an Arian basilica in Milan.

Twenty-First Epistle: Argues that only clerics have the right the right to judge in ecclesiastical cases. De Romestin translation, 1896.

Twenty-Second Epistle (To Marcellina): Relates his discovery of the relics of Saints Gervase and Protase.

Fortieth Epistle (To the Emperor Theodosius): Argues that a synagogue burnt by order of an Eastern bishop should not be rebuilt at Church expense.

Forty-First Epistle (To his Sister Marcellina): Narrates how he handled the matter of the burnt synagogue.

Fifty-First Epistle (To the Emperor Theodosius): Demands the Emperor repent for ordering a massacre in Thessalonica. De Romestin translation, 1896.

Fifty-Seventh Epistle (To the Emperor Eugene): Criticizes Eugene's tolerance of paganism.

Sixty-First Epistle (To the Emperor Theodosius): Congratulating him on his victory over Eugene, and urging mercy for the vanquished.

Sixty-Second Epistle (To Theodosius): Urges clemency for followers of the defeated Eugene who sought refuge in churches.

Sixty-Third Epistle (To the Church at Vercellæ): Describes the ideal ways of life for clergy, monks, and ordinary parishoners; also argues against some ex-monks who, under the influence of Epicurean philosophy (but without really understanding Epicurus), were saying that fasting and continence are unnecessary.