For you are dead, and your life is hid with Christ in God.
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Ambrose of Milan
AD 397
We should be aware of the fact, therefore, that where God has planted the tree of life he has also planted a tree of the knowledge of good and evil in the midst of paradise. It is understood that he planted it in the middle. Therefore, in the middle of paradise there was both a tree of life and a cause for death. Keep in mind that man did not create life. By carrying out and observing the precepts of God it was possible for man to find life. This was the life mentioned by the apostle: “Your life is hidden with Christ in God.” Man, therefore, was, figuratively speaking, either in the shadow of life—because our life on earth is but a shadow—or man had life, as it were, in pledge, for he had been breathed on by God.
For this is the meaning of flight: to know your goal, to unburden oneself of the world, to unburden oneself of the body…. This is the meaning of flight from here—to die to the elements of this world, to hide one’s life in God, to turn aside from corruptions, not to defile oneself with the objects of desire and to be ignorant of the things of this world.
For when God will be all in all, then nothing will be lacking to their desire. Such an end does not have an end. There no one dies, where no one comes unless he should die to this world, not by the death of all in which the body is abandoned by the soul but by the death of the elect in which, even when one still remains in mortal flesh, the heart is set on high. About this kind of death the apostle said, “For you are dead, and your life is hidden with Christ in God.” Perhaps about this it was said, “Strong as death is love.” For by this love it comes to pass that, dwelling in this still corruptible body, we die to this world and our life is hidden with Christ in God, nay rather, love itself is our death to the world and our life with God.
This is to prepare the way for drawing them off from pleasure and ease … so that, now, you do not appear. See how Paul has transferred them into heaven itself. For, as I said, he is always bent on showing that they have the very same things that Christ has. Through all his epistles the tenor is this, to show that in all things they are partakers with him. Therefore, he uses the terms head and body and does everything to convey this to them.
This is to prepare the way for drawing them off from pleasure and ease. Such is his wont: when establishing one position, he darts off to another; as, for instance, when discoursing of those who at supper were beforehand with one another, he all at once falls upon the observance of the Mysteries. For he has a great rebuke when it is administered unsuspected. It is hid, he says, from you. Then shall you also with Him be manifested. So that, now, you do not appear. See how he has removed them into the very heaven. For, as I said, he is always bent upon showing that they have the very same things which Christ has; and through all his Epistles, the tenor is this, to show that in all things they are partakers with Him. Therefore he uses the terms, Head, and Body, and does everything to convey this to them.
