In the first book Ambrose explains the theme of duties and shows the difference of approach between Christian thought and pagan philosophy (c. 27–29). He discusses seemliness and measured speech (c. 5–22; 30–35), modesty in speech, physical look, body and voice, and in avoiding unseemly company (c. 65–89, see [2008], [2195])). Further on, he speaks about anger and how to contain it by reason (c. 90–98), seemliness in speech, especially while preaching (c. 99–104; see [2009]), the appropriate ways of acting in life illustrated by the Scriptural examples (c. 105–121). The rest of the book contains a detailed discussion on the cardinal virtues – prudence, justice, courage, and temperance (c. 122–245). At the end he speaks about duties of clerics, especially deacons (c. 246–259, see [2012]).

 

 

In Book 2, Ambrose first discusses happiness and contrasts opinions on happy life of the pagan philosophers and that of the Scripture (c. 1–39). Then he treats the relation between prudence and justice (c. 40–56) which is further linked with the issue of giving a good advice (c. 57–63, see [2031]). The true beauty derives from wisdom (c. 64–65). Then the virtue of generosity is discussed at length (c. 66–85, see [2032]), and then Ambrose goes back to the virtues necessary for a giver of advice and a leader (c. 86–96 see [2033]). Chapters 97–101 are directed to younger clerics who should benefit from the company of the older. Then Ambrose speaks about intercession, hospitality, and kindness (c. 102–126), that one should serve the poor and despise riches (c. 127-132), and on the value of maintaining unity and love (excommunication should be used only in the most extreme situations, c. 133–135). Clerics should show mercy to prisoners and guard responsibly the deposits entrusted them by others (c. 136–151). The books ends with concluding exhortations to the clergy how to lead responsible and pious life (c. 152–156).

 

 

Book 3 starts with an explanation why the man, even without any company and not in serious activity, should always make inquiries into himself and do what is beneficial for himself and others (c. 1–7). Then Ambrose turns to the problem of what does it mean to act in a way that is honourable and to act in a way that is beneficial in order to show that the two should be identical, and that what is honourable and beneficial should be measured by reference to the well-being of other people; harming others is as bad as harming oneself (c. 8–21). Ambrose specifically criticizes thievery and using property of others for one's own gain (c. 22–24); he also states that in no circumstances a Christian may hurt or kill another person, even in self-defence (c. 25–28). Then he considers whether a just man would abstain from sin if he knew that he can avoid detection (c. 29–36). Then Ambrose speaks about the relationship between "beneficial" and "honourable": criticizes those who speculate on the grain market for their own gain, especially in the times of famine (here he refers to the recent crisis in Rome) (c. 37–52); chastises those who hunt inheritances (c. 53–58, see [2342]). He also speaks about virtues of forgiving and doing good to one's enemies (c. 59–64). He denounces deception, fraud, falsyfing the documents (c. 65–75), he speaks about taking oaths and making vows, and advises against it (c. 76–80). He defends, however, deception and being faithful to one's vows if these things are pursued with a view of the greater good (as, for example, in the story of Judith; c. 81–88). He cites biblical figures and episodes (mostly from the Old Testament) in order to illustrate his various points on the nature of virtue and moral obligations of the Christians. He finishes the whole work with a lengthy discussion on friendship (one should never forsake virtue because of a friend but true friendship among people of good character and both striving for virtue is a precious thing which should be cherished and nurtured; there is nothing worse than being betrayed by a friend, c. 89–124).

 

(summary by M. Szada)