Book 2
First Ambrose cites Paul as an example of integrity, humility and patience in tribulation (87–92), which should be copied by Christian officials. He says that "justice is a wonderful commendation for men who occupy any kind of responsible position; injustice ... induces people to desert them and turn against them" (c. 93). He gives a negative example of Rehoboam, son of Salomon to illustrate it (c. 93–94). Then Ambrose turns to the benefits of goodwill and kindness (c. 95).
96. A courteous way of speaking, too, as we have said already, is of great importance in winning people's favour. But we want this to be a sincere and sober thing, without the least trace of flattery: the simplicity and purity of our conversation must not be marred by flattery. We are to be a model for everyone around us, not just in our actions but also in our speech, in our chastity, and in our faith. Let us be what we should wish others to think us, and let us show our feelings as they really are. We should never mutter a single word that is unjust, even in our own heart, thinking to ourselves that it is hidden under a veil of silence; for the One who made the secret places hears words that are spoken in secret, and the One who implanted the power of thought in our innermost parts knows the hidden things which those innermost parts contain. So, as people who live under the eyes of their Judge, let us remember that everything we do is exposed to the light, and in this way it will be manifest to all.
97. It is therefore of great advantage to each one of us to associate with people who are good. For younger men in particular, it is beneficial to follow in the steps of gentlemen whose distinction and wisdom are obvious, for "he who associates with the wise is wise, but he who is ever in the company of fools is seen to be a fool." [Prov 13:20] There is great value here, not just in terms of the lessons you can learn but also as a witness that your life is upright. Young men show themselves to be the imitators of the people to whom they attach themselves. The evidence in support of this theory is that their lives begin to look just the same as those of the people in whose company they have taken pleasure.
Ambrose gives an example of Joshua, son of Nun, and Moses (c. 98–99).
100. The bond between old and young is a beautiful thing, then. One party provides testimony of good conduct, the other gives comfort; one offers instruction, the other brings pleasure. I shall say nothing of Lot, who, as a very young man, stuck close by Abraham even when he was setting out on his great journey: it is possible, I suppose, for people to put all this down to kinship and to a relationship that was obligatory rather than voluntary. But what about Elijah and Elisha? Even though Scripture has not explicitly specified that Elisha was a young man, we are clearly right to infer that he was the younger of the two all the same. In the Acts of the Apostles, Barnabas took Mark with him, Paul took Silas, Paul took Timothy, and Paul took Titus.
101. But in all the cases we have mentioned, we notice that there was a division of labour when it came to the respective services which they performed: it was the prerogative of the older men to give advice and of the younger men to serve. We also find very often that people who are as one in the virtues they possess but are quite different in age enjoy a bond together. Peter and John show us this; for we read in the gospel that John was a young man, and he tells us so himself; yet he was second to none of his elders in his merits and in the wisdom he displayed. He possessed the kind of venerable maturity of character which usually comes only with old age, and the kind of prudence which is normally found only in the grey–haired. For a life that is unblemished brings the reward of a good old–age.
(trans. Davidson 2001: 321–25; summary M. Szada)
