Putting aside, therefore, conceptions due to common usage, let us reflect on the meaning of “to live in life” and “to die in death” and also “to live in death” and “to die in life.” I believe that, in accord with the Scriptures, “to live in life” signifies a wonderful life of happiness and that it seems to point toward an experience of life’s natural functions joined and, by participation, mingled with the grace of a blessed life. This concept, “to live in life,” means “to live in virtue,” to bring about in the life of this body of ours a participation in the life of blessedness. On the other hand, what does “to die in death” mean if not the disintegration of the body at the time of death, when the flesh is devoid of its customary function of carrying on life and the soul is unable to partake in life eternal? There is also the person who “dies in life,” that is to say, one who is alive in body but, because of his acts, is dead. These are the people who, as the prophet says, “go down alive into hell,” and she of whom the apostle speaks: “For she is dead while she is still alive.” There remains the fourth category, for there are those who “live in death” like the holy martyrs who give up their lives so that they may live. The flesh dies, but what is good does survive. Far from us, therefore, be the thought of living as participants in death. On the contrary, we should face death and thus become sharers in life. The saint does not desire to be a participant in this life of ours when he states, “To depart [this life] and be with Christ.” This has been much better stated by another: “Woe to me that my sojourning has been prolonged.” The psalmist was grieving because he had certain limitations due to the frailty of this life, since he hopes for a share in life eternal. Therefore I can … state that, although “to live in life” is a good thing, “to live for life” would be of doubtful benefit. One can speak of “living for life,” that is, for the life of eternity with its struggle with the life of the body. One can also speak of “living for life” in another sense. Anyone, even a pious person, can have a desire for this corporeal life of ours. We can take the example of one who thinks that he ought to live so virtuously as to arrive by his good actions at a ripe old age. Many people who are in weak health, but who still find life a pleasurable thing, are in this category—St Ambrose