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The Concept of Mary's Virginity in Ambrose of Milan's Pastoral

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The Concept of Mary's Virginity in Ambrose of Milan's Pastoral Daniel Wihlborg Mariae virginitas perpetua — the Concept of Daniel Wihlborg Mary’s Virginity in Ambrose of Milan’s Pastoral Care Daniel Wihlborg The topic of the present study is the perpetual virginity of Mary (Maria semper virgo/Mariae virginitas perpetua) through the lens of Ambrose of Milan’s (339–397) work as a pastoral // theologian. In his pastoral care, Ambrose used, on the one hand, the Creed, with its perpetua virginitas Mariae Mariae virginitas perpetua content of Protology, Christology, and Eschatology, and, on the other hand, he addressed the congregation in a specific cultural context. This is, in short, the content and structure of my study. — the Concept of Mary’s Virginity in Ambrose of Milan’s Pastoral Care — the Concept of Mary’s Virginity in Ambrose of Milan’s Pastoral Care Pastoral of Milan’s in Ambrose Virginity of Mary’s — the Concept // 2020 9 789517 659741 ISBN 978-951-765-974-1 Daniel Wihlborg Born 1980 Previous studies and degrees Ordained priest in Church of Sweden 2008, Göteborg Filosofie magister (Master of Arts) 2008, Lund’s University Teologie kandidat (Master of Theology) 2005, Lund’s University Cover picture: One of the two medieval church bells in Horred, with the inscription HELP MARIA. Photo: Camilla Dotevall. Åbo Akademi University Press Tavastgatan 13, FI-20500 Åbo, Finland Tel. +358 (0)2 215 4793 E-mail: [email protected] Sales and distribution: Åbo Akademi University Library Domkyrkogatan 2–4, FI-20500 Åbo, Finland Tel. +358 (0)2 -215 4190 E-mail: [email protected] MARIAE VIRGINITAS PERPETUA Mariae virginitas perpetua — the Concept of Mary’s Virginity in Ambrose of Milan’s Pastoral Care Daniel Wihlborg Åbo Akademis förlag | Åbo Akademi University Press Åbo, Finland, 2020 CIP Cataloguing in Publication Wihlborg, Daniel. Mariae virginitas perpetua — the concept of Mary’s virginity in Ambrose of Milan’s pastoral care / Daniel Wihlborg. - Åbo : Åbo Akademi University Press, 2020. Diss.: Åbo Akademi University. ISBN 978-951-765-974-1 ISBN 978-951-765-974-1 ISBN 978-951-765-975-8 (digital) Painosalama Oy Åbo 2020 Mulierem fortem quis inveniet? Proverbs 31:10 Dixit autem Maria: Ecce ancilla Domini, fiat mihi secundum verbum tuum. Luke 1:38 Acknowledgements For the duration of this study, many prominent scholars have given me advice and help. In October 2015 I was accepted as Ph.D. student at Åbo Akademi University. My thanks first and foremost go to my two supervisors: Prof. Gunnar af Hällström, and docent Anni Maria Laato. You have, with a wide range of knowledge and sound common sense, read my texts and given me invaluable directions and suggested improvements for this study. Throughout this process you have helped me believe I can handle what I am doing, and every seminar has left me with the feeling that I might succeed with the study. Thanks also to docent Timo Nisula, who read the manuscript for the last seminar, and all at the Systematic seminar at Åbo Akademi University. Together you have offered support in terms of very valuable comments, discussions, and suggested ways I could better this work. Due to my pastoral work in Istorp, a long distance from Åbo, it has not been possible to be present in Finland as much as I would have wished. Help has been given at different stages during of my studies. I would like to thank the following individuals in particular: Prof. bishop Carl Axel Aurelius and Rev. Sture Hallbjörner, who directed and encouraged me into the field of academic research after being ordained a priest; Prof. Samuel Rubenson and Collegium Patristicum Lundense, Dr. Siver Dagemark, Dr. Per Stobaeus, and prof. David Hunter, all of whom, albeit early in the process and in different ways, encouraged me to pursue the study and helped me to formulate the scholarly task; The Church Council of Istorp and Rev. Hasse Andersson, who have not only granted me partial time off from my pastoral duties to do this work, but also accepted an increasingly tired, working-through-the-night curate; Orthodox father Mikael Fält- hammar, teacher Ulla Andersson, Dr. Rune Imberg, Dr. Karl-Henrik Wallerstein, student Jonatan Bengtsson, teacher Therese Lejon, and father Luca Cesarini, each of whom, in different ways, have been helpful during the study; Vera Österberg and Monika Stolfer, staff at the Library of Horred, for providing me so many books. Thanks to student Olivia Bengtsson, Dr. Björn Fyrlund, and Dr. Johannes Börjesson, for reading the final presentation of the research, generously offering proposals for improvements regarding content, language, and structure; thanks also to senior lecturer Dr. Edwina Murphy and prof. Øyvind Norderval for examining and approving the manuscript for a public defence of the thesis. I am grateful to the language editor, Lorna Koskela, for correcting the English. 3 This work has been financially supported by many funds. I am grateful to all of them. They are: Jubileumsfonden 1968 (Åbo Akademi), Gunlög Sundström-Söderholms Minnesfond (Åbo Akademi), Rektorns stipendium vid doktorandstudiernas slutskede (Åbo Akademi), Fonden till Hedvigs minne (Åbo Akademi), Grevinnan Monica Wachtmeisters stipendium (Societas Sanctae Birgittae), Kyrkoherde Nils Henrikssons stiftelse (Pro Fide et Christianismo), and Helge Ax:son Johnsons stiftelse. Thanks also go to the worshipping people in Istorp, Horred, and Öxnevalla, who, since 2011, has been my pastoral context. I am thankful too for the prayers offered by the brothers of Societas Sanctae Trinitatis. I wish to thank my mother and father, Margareta and Bengt Ingvarsson, in particular for many times taking care of my children and encouraging me during these studies. Thanks also too: Therese, Ulrika, Cecilia, Johannes, Rebecka, Mirjam, Jonatan, Tobias, and Olivia. Thanks to my own beloved children: Ingvar, Edith, Harald, and Beata – often literally been climbing on my back during my reading, reminding me of how important they are in my life. Thanks to Vendela, my life’s Love and Happiness. Thanks to the One who has given me the power and ability to do this work. Horred, October 2020 Daniel Wihlborg 4 Sammanfattning på svenska Syftet med denna avhandling är att presentera hur Ambrosius av Milano (339–397) använder Jesu mor Marias ständiga jungfrulighet (Mariae virginitas perpetua) i sin själavård. Jag har läst och behandlat Ambrosius texter som avsedda för ett konkret pastoralt sammanhang. I enlighet med gängse kristen senantik tradition uppfattade Ambrosius Jesu mor Maria som jungfru i tre avseenden. Hon hade en jungfrulighet före födseln (virginitas ante partum), genom förlossningen (in partu) och i ett livslångt celibat (post partum). I analysen av Ambrosius texter har jag definierat själavård som att med den kristna trosbekännelsen som verktyg vägleda och stadfästa människor i tro, hopp, kärlek och tålamod, och att den sker i ett visst kulturellt sammanhang. Detta pastorala perspektiv har ofta åsidosatts i Ambrosiusforskningen, till förmån för mer dogmatiska och kyrko- historiska perspektiv. Min avhandling har tre huvudkapitel, kapitel 3–5. I dessa visar jag hur jungfru Marias tre aspekter av jungfrulighet kan förstås inom ramen för Ambrosius utläggningar av trosbekännelsens tre huvudstycken, tron på Fadern, Sonen och Anden, som skapare, försonare och fulländare. En del i dessa tre kapitel är en kartläggning av den senantika förståelsen av naturlig sexualitet, konception, graviditet och födsel. Avhandlingens kapitel ser ut som följer. Först kommer ett inledande introduktionskapitel, där en bakgrund till förståelsen av Maria inom olika traditioner och samfund, syfte, metod, frågeställningar samt tidigare forskning redovisas. I andra kapitlet tecknas grunddragen i Ambrosius mariologi. I en tidig text, De virginibus, finns en utförlig beskrivning av jungfru Maria (De virginibus II 2.6–18). Detta textavsnitt sammanfattar allt Ambrosius genom sitt liv skulle komma att predika om henne. I avsnittet om Maria i De virginibus återfinns tre mariologiska byggstenar: Mariologin är influerad av östlig teologi, främst Athanasius av Alexandria. Maria presenteras som ett exempel enligt senantik modell för biografi. Slutligen förstås Marias jungfrulighet, i tanke, ord och gärning, som ett fundamentalt karaktärsdrag hos henne. I tredje kapitlet placerar jag Ambrosius förståelse av Marias jung- frulighet inom ramen för protologin, läran om skapelse och syndafall. Enligt 1 Mosebok 3:16 påverkade fallet kvinnans förlossning: Med smärta skall du föda dina barn. I protologin, utlagd som själavård, kan vi förstå läran om Marias jungfrulighet in partu. Hon är den andra Eva, som föder utan normalt värkarbete och smärta. Dock verkar inte Ambrosius varit främmande för att födelsen i Betlehem samtidigt var en, i någon mening, naturlig förlossning där Marias moderliv öppnades. Ambrosius ser i Kristi 5 födelse en upprättelse av moderskap och förlossning, bland annat med hänvisning till 1 Timoteusbrevet 2:15: hon skall bli räddad genom sitt moderskap. I fjärde kapitlet placerar jag Ambrosius förkunnelse om Marias jungfrulighet vid Jesu konception inom ramen för kristologin. Allt som en man bidrar med vid en konception förstod Ambrosius som frånvarande vid konceptionen av Jesus. Jesu tillblivelse var ett under, en ny skapelse verkad av Den helige Ande. Detta skulle verka förundran och tro hos åhörarna. Tillväxten i Marias livmoder beskriver Ambrosius på ett sätt som ligger i linje med hans senantika syn på hur ett barn utvecklas under en graviditet. Maria bidrog, helt avgörande, på det sättet till Jesu mänsklighet. I femte kapitlet placerar jag Ambrosius
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