"Catechetical Teachings" of St. Ambrose of Milan

Contents The ritual of transmitting the “Creed” to the catechumens Prototypes of the sacraments in the biblical stories “Ephphatha!” – rite of “opening” From guilt to grace Eucharist – heavenly feast The Lord’s Prayer Abbreviations: Help The wide selection of literature on church sacraments often puzzles our contemporary. It is natural to want to find an author capable of revealing the “light of the sacraments” itself. The wise shepherd, psychologist, and theologian of the 4th century, Saint Ambrose of Milan, drawing on images from the Old and New Testaments, in the “Catechetical Teachings” conveys the mysterious meaning of the sacred sacraments of the Church. Among the numerous works of the great Mediolan saint, three treatises are of greatest interest for liturgics: “Explanation of the Symbol” (Explanatio symboli), “On the Sacraments” (De sacramentis) and “On the Mysteries” (De mysteriis). These works belong to one of the oldest genres of church literature, the so-called catechetical or mystagogical (in the Slavic tradition - occult) teachings. Being addressed to catechumens and newly baptized Christians, they contain an explanation of the main provisions of the Christian faith and reveal the meaning of the sacraments of baptism, confirmation and the Eucharist. However, when getting acquainted with the texts of the works “On the Sacraments” and “On the Mysteries”, their “dissimilar similarity” (concordia discors) is striking. Despite the commonality of the topic, there are both significant similarities and many differences between these treatises. On the one hand, both works are addressed to the newly baptized and contain an explanation of the sacred rites of the sacraments; they describe and imply essentially the same rituals, and explain them in more or less similar terms. On the other hand, there are differences between essays in genre, content and style. “On the Sacraments” is a series of sermons, while “On the Mysteries” is a complete literary treatise that retains only the appearance of a sermon (the author addresses the readers as if they were listeners). Moreover, the scope of the treatise clearly goes beyond the scope of a sermon. “On the Sacraments” contains prayers and formulas for the rites of the sacraments, extensive excerpts from the Eucharistic canon, as well as an interpretation of the Lord’s Prayer. We do not find any of this in the treatise “On Mysteries.” But the most important thing is that “On the Mysteries” is clearly inferior in style and literary treatment to the treatise “On the Mysteries” and other works belonging to St. Ambrose. The style of “On the Sacraments” is lost behind numerous repetitions and constant questions that may seem naive and unnecessary. If the authenticity of the treatise “On the Mysteries” never gave rise to serious doubts, then the works “Explanation of the Symbol” and “On the Sacraments,” on the contrary, were not recognized as authentic for a long time. In the 16th century, Protestant and then Catholic scholars put forward a number of serious arguments against the authenticity of the treatise “On the Sacraments.” Since then, this work was no longer considered to belong to St. Ambrose and was often called an unsuccessful forgery of a later time. The situation was similar with the authenticity of another cataclysmic teaching, “Explanation of the Symbol,” since in the manuscript tradition this small work often precedes the treatise “On the Sacraments” and is meant to be its first book. Only at the end of the 19th century did attempts appear to prove the authenticity of “On the Sacraments”. Scientists Probst, Faller and Connolly in their studies came to the conclusion that the authorship of “On the Sacraments” cannot belong to anyone other than St. Ambrose. It has been suggested that “On the Sacraments” is the only surviving transcript of the oral catechumen sermon of St. Ambrose. “On the Sacraments” was written by ear by a scribe-stenographer. In addition, De sacramentis (“On the sacraments”) is a conventional title given on the basis of the first two words of the work, which confirms its initially oral nature. Although Saint Ambrose did not write On the Sacraments, he could use it as a summary for his annual teachings. He later wrote On the Mysteries based on On the Sacraments. The debate about the authenticity of “On the Sacraments” was put to rest by Bernard Bott’s critical work, published in 1961 in the Sources chrétiennes series. Based on the work of his predecessors and his own textual studies, Bott put forward a number of provisions that finally resolved the issue of authenticity. Bott suggests that the “Explanation of the Symbol” and “On the Mysteries” could have appeared between 380–390, and he dates the writing of the treatise “On the Mysteries” to the period from 387 to 391 1. The ritual of transmitting the “Creed” to the catechumens The catechetical teachings of Saint Ambrose open with the essay “Explanation of the Symbol,” which is a fragment of the bishop’s sermon during the so-called rite of transmission of the Symbol (traditio Symboli), which took place in Milan on Vai Week 2. The ritual itself consisted of exorcisms and the transmission itself - the bishop’s teaching, in which he revealed to the catechumens the contents of the “Creed”. Exorcisms, or spells (in Slavic - prohibitions) were intended to sanctify the soul and body of the catechumen, freeing them from the power of the unclean spirit, and to make the listener able to perceive the instructions of the bishop not only with the ears, but also with the heart (Expl. Symb. 1; cf.: De sacr. I, 2; De myst. 3, 4). The sermon during the transmission of the Symbol was built according to the generally accepted model. Nevertheless, Saint Ambrose’s “Explanation of the Symbol” has a number of features that make it unlike the sermons of the same name by other church authors. Thus, the saint’s work contains the earliest mention of the use of the word “symbol” in the meaning of confession of faith (Expl. Symb. 1). Here for the first time the legend about the apostolic origin of the Symbol appears (Expl. Symb. 7). This work contains the most ancient text of the so-called Apostolic Symbol, which was reconstructed by Bernard Bott 3. To interpret the word “symbol” (σύµβολον), the saint uses the word σύµβολα - “contribution, share, share,” which he takes from the vocabulary of merchants. If the merchants keep their money collection intact and inviolate, then we should be all the more careful that not a single word is stolen from the Symbol (Expl. Symb. 1, 7). Considering the Symbol to be the creation of all twelve apostles, Saint Ambrose, on the basis of the book of the Apocalypse (Rev. 22, 18-19), which he considers canonical, formulates the principle of the immutability of the Symbol: “If nothing can be added to the Writings of one apostle and nothing taken away, then how can we distort the Symbol, which we accepted as composed and transmitted by the apostles? We must neither take away nor add anything!” (Expl. Symb. 7) Also worthy of attention is the technique that the saint uses for better memorization and understanding of the Symbol by listeners. Reading the Symbol three times with a detailed explanation of each member, making the sign of the cross, dividing the Symbol into three parts of four members each, linking the number of members to the number of apostles, a witty justification for the ban on writing the Symbol and a call to remember the Symbol in exceptional situations (Expl. Symb. 9) - all this can be considered as techniques of ancient mnemonics that St. Ambrose uses for pastoral purposes. Finally, the very form of the work - a transcript of an oral sermon - with all its shortcomings, provides a unique opportunity to hear the living speech of the great Milanese saint. Types of sacraments in biblical narratives The key concepts in the catechetical teachings of St. Ambrose are the words mysterium (mystery) and sacramentum (sacrament), which gave the name to the two treatises and which are often found in all the works under consideration. It is noteworthy that these words are contained in the first lines of each of the treatises (Expl. Symb. 1; De sacr. I, 1; De myst. 2). Saint Ambrose usually uses mysterium and sacramentum as synonyms, as is also the case in the Latin translation of the Holy Scriptures. However, he has already outlined a distinction between these concepts. He calls the sacraments of Christian initiation (baptism, confirmation, Eucharist) sacramenta, and the hidden, mysterious meaning of sacred rites - mysteria (see, for example, Expl. Symb. 5; De sacr. I, 1, 2; De myst. 2, etc.). The sacred rites of the sacraments, as external signs, can be seen “with bodily eyes,” but their deep meaning can only be comprehended “with the eyes of one’s heart” (De sacr. III, 12). Following the ancient church tradition (disciplina arcana), which forbade the disclosure of the content of the “Creed”, the Lord’s Prayer, as well as the order and meaning of the sacraments, the saint talks about the sacraments with those who have washed spiritual blindness in the baptismal font and began to “see the light of the sacraments” (De sacr. III, 15). In addition, Saint Ambrose uses the word mysterium to describe Old Testament events, as well as the words and actions of the Lord Jesus described in the Gospel (De sacr. I, 15–19; II, 6–7, 9; III, 13–14, etc.). Based on New Testament texts (1 Cor. 10:2; 1 Pet. 3:20–21), Ambrose sees in the biblical narratives prototypes (typus, figura, forma) of church sacraments. The Milanese saint repeatedly emphasizes that “the Christian sacraments are more divine and more ancient than the Jewish ones” (De sacr. I, 11, 23; De myst. 44, 47, 48, etc.). Perhaps this statement should be seen as an echo of the controversy with the Jews that took place in Milan, about which no historical evidence has been preserved 4 . To reveal the meaning of the sacraments and explain their external ritual side, Ambrose uses Scripture, which he diligently studied throughout his episcopal service, engaging in self-education 5 . He applies all known methods of interpretation, especially typology. The teachings are replete with biblical quotations, images and allusions. The wealth of images gives rise to a wealth of interpretations and teachings, which are quite difficult to organize into a clear system. Therefore, Bott calls the catechetical teachings of Ambrose a diamond, which “is slowly turned to enjoy the brilliance of all its facets” 6. The symbolism of the saint is based on the principle: “we should look not at the visible, but at the invisible, because the visible is temporary, but the invisible is eternal (2 Cor. 4:18)” (De myst. 8:15). "Ephphatha!" - ritual of “opening” The mystagogy of Ambrose begins with an explanation of the rite of “opening” (apertio), which was performed on the catechumens on Easter night before entering the baptistery. The bishop touched the ears and nostrils of each candidate, saying: “Ephphatha!” (“Open!”) The basis for this ritual was the example of the Lord Himself: “This mystery, as we read, the Lord accomplished in the Gospel when he healed the deaf-mute” (De myst. 4). By touching his ears, Christ opened the ears of the deaf-mute, and by touching his lips, He healed him of dumbness and gave him the ability to speak about the “heavenly mysteries” (De sacr. I, 3). Touching the ears of the catechumens opens their ears to the words and speeches of the bishop, “so that everyone who comes to grace is aware of what he was asked about and is sure to remember his answers” ​​(De myst. 3). However, unlike the Lord, the bishop touches not the lips, but the nostrils of the candidates, so that, having inhaled the fragrance of eternal love, they would be filled with the aroma of faith and piety and, together with the apostle, say: We are the fragrance of Christ to God (2 Cor. 2:15). In addition, the Lord healed the man, and women are also baptized, touching their lips is indecent (De sacr. I, 2, 3; De myst. 3, 4). Saint Ambrose is the first church writer to mention the rite of “opening” 7 . After entering the baptistery, which Ambrose calls the “fountain,” the “holy of holies,” the “sanctuary of rebirth,” each candidate was anointed with oil over the entire body. Like a wrestler who, before a competition, was anointed with oil for a successful fight with an opponent, the catechumen was anointed as the athlete of Christ, who intends to fight against the world and the devil (De sacr. I, 4; De myst. 7). The rite of “renunciation” that followed the anointing served precisely as the beginning of this struggle. Turning to the west, facing the enemy, the candidate pronounces a renunciation of the devil and worldly pleasures. He was asked questions: “Do you renounce the devil and his works?”, “Do you renounce this age and its pleasures?” - to each of which the candidate answered: “I renounce!” After this, the catechumen turned to the east, facing Christ, “for he who renounces the devil turns to Christ and looks straight at Him” (De sacr. I, 5; De myst. 5, 7). Saint Ambrose compares the words of renunciation to a debt obligation. A person who borrows money gives a receipt and thereby binds himself to an obligation that he must fulfill to the lender. Upon renunciation, the candidate pledges to Christ to keep faith, which is wealth more valuable than money, for “faith is eternal wealth, but money is temporary” (De sacr. I, 5, 8). In addition, the obligation is given in the presence of angels, who are symbolized by the priests (cf. Mal. 2:7), therefore “your receipt is not kept on earth, but in heaven” (De sacr. I, 6; De myst. 5, 6). Immersion in the font was preceded by the consecration of water, without which water, according to the word of St. Ambrose, cannot purify and is an ordinary substance, useless for the sacrament (De myst. 14). Water will not heal unless the Holy Spirit descends and sanctifies the water, for without the Spirit water does not cleanse (De sacr. I, 15; De myst. 19). The bishop performed a prayer over the water, which included an exorcism, invocation of the Holy Spirit, glorification of the Holy Cross,8 a petition for the consecration of the source and the presence of the Holy Trinity, as well as the Divine words of Christ Himself (De sacr. I, 18; II, 14; De myst. 14, 19, 20). Baptism itself was performed through threefold immersion and was accompanied by dialogue. The candidate descended into the font, near which were the bishop, deacons and presbyter. The person being baptized was asked: “Do you believe in God the Father Almighty?” After answering: “I believe,” he was immersed in water. “Do you believe in our Lord Jesus Christ and in His Cross?” He answered: “I believe,” and he was immersed a second time. “Do you also believe in the Holy Spirit?” After answering: “I believe,” he was immersed a third time (De sacr. II, 16, 20; De myst. 28). The explanation of the biblical prototypes of the sacrament of baptism is distinguished by its depth and diversity. Thus, at the beginning of the world, the Spirit of God hovered over the waters (cf. Gen. 1, 2), and now He descends into the font, performing the sanctification and rebirth of those baptized (De myst. 9, 59). Water, which gave birth to the “living soul,” now gives people new birth and renewal (De sacr. III, 3). The flood, which swallowed up sinners and kept the righteous alive (cf. Gen. 7:23), is also an image of baptism in which sin is drowned. The raven, which was released by Noah and did not return (cf. Gen. 8, 7 - according to LXX), is an image of sin that is destroyed (De sacr. I, 23; II, 1; De myst. 10, 11). The passage through the Red Sea, in which the Egyptians perished, is an image of the passage through the waters of baptism. This is a transition, that is, Easter, from earthly to heavenly, from sin to life, from guilt to grace, from impurity to holiness. The pillar of fire shining in the darkness is Christ the Lord, and the pillar of cloud is the Holy Spirit. The Jews, having crossed the sea, were all baptized in the cloud and in the sea (1 Cor. 10:2), but then died in the desert. The one who passes through the font of baptism does not die, but is resurrected (De sacr. I, 12, 20, 22; De myst. 12, 13). The source of Marah, from which Moses took away the bitterness by throwing a tree into it (cf. Ex. 15, 23–25), symbolizes the baptismal font into which the Cross of Christ is “immersed” through its glorification in the prayer of blessing of water. The cross gives water the power to wash away sins, and it becomes “sweet” by grace (De sacr. II, 1, 13; De myst. 14). The cleansing of the leper Naaman the Syrian in the waters of the Jordan (cf. 2 Kings 5:1–14) is an image of healing from vices that occurs in baptism (De sacr. I, 9, 13, 15; II, 8; De myst. 16–18). The ax that appeared on the surface of the water after the prophet Elisha, calling on the name of the Lord, threw the ax there (cf. 2 Kings 6, 5-6), depicts the change of the newly baptized, who was burdened with sins, was “heavy” like an ax, and became “light” like a branch of a fruitful tree (De sacr. II, 11). A person “withered” by sin is immersed in the font and begins to “bloom” and “bear fruit,” like Aaron’s rod (cf. Numbers 17:8) (De sacr. IV, 2). The healing of the paralytic in Bethesda (cf. John 5:1–9) is also an image of baptism. The angel whose arrival was expected is the “Angel of the great council” (Isa. 9:6 - according to LXX), and the man for whom the paralytic was waiting was the Man Christ Jesus (De sacr. II, 3–7). In the story of the man born blind (cf. John 9:6–7), Siloam is an image of the source where the Cross of the Lord is glorified, where Christ atones for the sins of all (De sacr. III, 11, 14). The font, which “received” the Cross of Christ, becomes a symbol of the coffin, the grave where a person goes to fulfill the sentence imposed on sin. Death sets the limit to sin (De sacr. II, 6, 17, 19). Immersion in water is a semblance of death with Christ, co-crucifixion with Him, and whoever died with Christ will rise with Him (cf. Rom. 6:3-11) (De sacr. II, 20, 23). Having died to sin and the world, a person is freed from slavery to the devil and resurrected for God and eternal life (De sacr. II, 8, 19; De myst. 21). Threefold immersion destroys numerous sins of the previous life and grants Divine forgiveness, like the Apostle Peter who once sinned. Baptism in one name of the Father, and the Son, and the Holy Spirit affirms one essence, one Divinity, one greatness of the persons of the Holy Trinity (De sacr. II, 22). The Lord Himself taught us the image of baptism when He was baptized by John, fulfilling all righteousness (Matthew 3:14-15). The baptism of Christ, who committed no sin (1 Pet. 2:22), shows the necessity of baptism for us, enslaved to sin, and is “the will of God.” And if the Holy Trinity was revealed in the baptism of the Lord, then one should not doubt Its presence in the church sacraments (De sacr. I, 15-19; II, 18). Just as in response to the prayers of Gideon and the prophet Elijah, visible fire descended from heaven (cf. Judges 6:21; 1 Kings 18:38), so in response to the prayers of the clergy the invisible fire of grace descended into the font (De myst. 26:27). After leaving the font, the bishop performed “anointing into eternal life” over the newly baptized. Pouring myrrh onto the head of the neophyte, the bishop said: “God, the Father Almighty, who regenerated you from water and the Spirit and forgave you your sins, Himself anoints you to eternal life” (De sacr. II, 24; III, 1). Myrrh symbolizes the name of Christ (cf. Song 1:2), and its smell is “the fragrance of resurrection.” Myrrh, poured on the head according to Old Testament custom (cf. Ps. 133:2), is an anointing for the “spiritual kingdom” and “spiritual priesthood” (De sacr. IV, 3). Renewed in baptism and anointed with spiritual grace, the newly baptized become a chosen race (cf. 1 Pet. 2:9) (De myst. 29:30). After the anointing, the ritual of washing the feet of the newly baptized was performed, to which Saint Ambrose attaches sacramental significance. In baptism personal sins are destroyed, but to eliminate hereditary sin it is necessary to wash the feet, for “Adam was overthrown by the devil, and poison spread over his feet.” The part of the body that was insidiously bitten by the snake is washed. Washing imparts sanctification and protection, so that later the devil “could not overthrow you.” Thus the feet are washed “to wash away the poison of the serpent” (De sacr. III, 7; De myst. 32). Outside Milan and even in Rome itself there were those who condemned the performance of this rite as part of the rite of baptism. Therefore, Ambrose gives convincing arguments in defense of the Milanese custom (De sacr. III, 4-7). After washing the feet came dressing in white robes. Having thrown off the “veil of sins” in baptism, the newly baptized put on the “pure veil of innocence,” for “he to whom guilt is forgiven becomes whiter than snow” (De myst. 34; De sacr. V, 14). The “sealing” or “spiritual seal” completed the baptism. Through the prayer of the bishop, the Holy Spirit descended on the newly baptized person, the Spirit of wisdom and understanding, the Spirit of advice and power, the Spirit of knowledge and piety, the Spirit of holy fear (cf. Is. 11: 2-3). In this sacrament, the entire Holy Trinity acts: God the Father Himself anoints, Christ the Lord seals with the sign of the Cross - the sign of His suffering and puts the Holy Spirit into the heart (cf. 2 Cor. 1, 21-22). In the sacrament of confirmation, grace makes a person perfect (De sacr. III, 1), and the Holy Spirit is given as a gift, as a guarantee of Divine love (cf.: Song 8:6), which a person must cherish, living according to the example of Christ and becoming like Him (De sacr. VI, 5–7; De myst. 42). After this, the neophytes could approach the altar (De sacr. III, 11; De myst. 43). The baptismal mystagogy of St. Ambrose is continued by the Eucharistic mystagogy. Eucharist - heavenly feast The fragmentary evidence of catechetical teachings about the external ritual side of the Eucharist is complemented by the richness of theological teaching about this sacrament. Here Saint Ambrose also uses Old Testament images to prove that “the sacraments of the Church are older than the [rites] of the synagogue and superior to manna” (De myst. 44). The prototypes of the Eucharist were the bread and wine offered by Melchizedek to Abraham (cf. Gen. 14:14–18). Melchizedek himself, without father, without mother, without kinship, having neither the beginning of days nor the end of life (cf. Heb. 7, 3) is the image of Christ (De sacr. IV, 10-12; V, 1; De myst. 45, 46). Manna in the desert, the bread of angels (cf. Ps. 77:25), which the Lord rained from heaven (cf. Ex. 16:4.13-15), is just a shadow of the Eucharist. The manna was subject to decay, and all who ate it in the desert died (cf. John 6:49) (De sacr. IV, 24; De myst. 47, 48). But the Eucharist is a sacrament “from heaven”, its institute is Christ (De sacr. IV, 13). The Eucharist is called by the saint “heavenly sacrament”, “sacrament of the holy altar”, “daily and daily bread”, “heavenly feast”, “Divine gift”, “Bread of life that came down from heaven”, “sacrament of the flesh of Christ”, “Body of Christ”, “strengthening the soul”, “spiritual food” with which Christ feeds His Church (De sacr. IV, 13; V, 1, 24; VI, 24; However, the appearance of the holy mysteries may cause surprise, because “it is only food, and ordinary and well-known” (De sacr. IV, 7, 8). In response to bewilderment, Ambrose expounds his teaching on the Eucharist. Bread is placed on the altar and a cup of wine and water is supplied (De sacr. V, 2). These ordinary substances are such before the sacramental words, but as soon as the time approaches for the performance of the holy sacrament and consecration, the priest pronounces not his own words, but the words of Christ, which perform the sacrament (De sacr. IV, 14). In support, Saint Ambrose quotes a fragment of the Eucharistic prayer, which is the earliest evidence of the text of the anaphora of the Roman rite (De sacr. IV, 21, 22, 26, 27). Before the words of Christ there is bread and wine on the altar, but after them there is the Body of Christ and His Blood, which redeemed people. “Consequently, the word of Christ performs this sacrament,” concludes the saint (De sacr. IV, 23). Examples from the Bible prove the saint’s assertion. The heavens, the earth, the seas and everything that exists came into being through the word of the Lord: He spoke and they appeared; He commanded - and they were created (Ps. 32:9; 148:5). The Word of Christ is so effective and contains such great power that it produces things that did not exist before. Moreover, it can change the existing into something that it was not before. The Word of Christ can and does change, when it wants, the natural order. The birth of Christ from the Virgin occurred contrary to the institutions and order of nature. Moses' rod turned into a serpent and divided the waters of the sea, contrary to the law of nature. The waters of the Egyptian rivers and the bitter spring of Marah, under the influence of grace, changed their natural properties. Contrary to the properties of iron, the ax surfaced when the prophet Elisha threw the ax handle into the water (De sacr. IV, 15–18; De myst. 51). These examples show that the power of grace surpasses nature and even changes it. And if the effects of the prophetic word were so great, then what can we say about the word of the Creator? “If the word of Elijah had such great power that it brought down fire from heaven, then will not the word of Christ have the power to change the nature of the elements? After all, to create a new nature of things is no less than to change it” (De myst. 52). Finally, the Lord Himself testified that we accept His Body and Blood. Can we really doubt the truth of His words? (De sacr. IV, 23). Therefore, when we approach a priest to receive the holy mysteries, to his words: “The Body of Christ,” we answer: “Amen,” which means “truly” (De sacr. IV, 25; De myst. 54). Ambrose also answers the question of why after consecration we see not flesh and blood, but the same bread and wine. (De sacr. VI, 2). The Word of Christ, the saint teaches, changes and transposes natural laws. Before the words of Christ are spoken, the offering on the altar is called “bread and wine,” but after they are spoken, the offering is called “the Body and Blood of Christ.” When the disciples heard the words of Christ that He would give His Body to eat and His Blood to drink, many could not bear this and departed from Him (cf. John 6:61–68). They had a fear of real blood. Therefore, so that there is no horror and disgust at the sight of real bloody flesh and so that “the grace of redemption is preserved” and “the price of redemption is not in vain,” we accept the sacrament “in likeness.” By the condescension of God, we accept the Body and Blood of Christ in the “form” or “form” in which we can perceive them. In doing so, we “find the grace and strength of the true nature” (De sacr. IV, 20; VI, 2–3). Moreover, the Body of Christ is not bodily food, but spiritual food. This is the Body of God, and God has a spiritual Body (De myst. 58). Just as the Lord Jesus participates in both the Divinity and physicality, so we, by accepting His flesh, through visible food partake of His invisible Divine essence (De sacr. VI, 4). Thus, on the altar is the true flesh of Christ, which was born of the Virgin, was crucified and buried (De myst. 53). The fruits of eating such food are “forgiveness of sins,” “spiritual joy,” “drinking of the Holy Spirit,” “strengthening and gladness of the heart,” “eternal life and incorruptibility” (De sacr. IV, 24, 28; V, 8, 17; De myst. 47, 48, 58). To express the spiritual upliftment from the fruits of the sacrament, Saint Ambrose uses poetic images of the Psalter and Song of Songs, which for him become a real hymn of the Eucharist (De sacr. V, 5–17; De myst. 43, 55–58). He encourages his listeners to receive “Daily Bread” with reverence every day. After all, someone who has a wound is looking for a cure. Our wound is exposure to sin, and our remedy is the “heavenly and holy sacrament” of the Eucharist. “I, who sin continually, must always have medicine” (De sacr. IV, 28; V, 25; VI, 24). The saint concludes the catechetical teachings with an interpretation of the Lord's Prayer and instructions on how to pray correctly. Freed from slavery to sin through birth in the baptismal font, the newly baptized becomes the son of God by grace and receives the right to call God Father (De sacr. VI, 19). Briefly explaining all the petitions of the Lord's Prayer, Saint Ambrose dwells in more detail on the petition for “daily bread.” Urging his listeners to take the bread of life daily, he exclaims: “Live so that you are worthy to receive it every day!” (De sacr. VI, 24–26) In his teaching on prayer, Ambrose talks about where and with what spiritual mood one should pray, which is unacceptable during prayer. He teaches what parts a prayer should consist of, where it should begin, how one should present one’s request to God, and how the prayer should end. The model for personal prayer should be the Lord's Prayer and the psalms of the prophet David (De sacr. V, 18-29; VI, 11-25). In his catechetical teachings, Saint Ambrose appears before us not only as a wise shepherd, a subtle psychologist and an expert on spiritual life, but also as a profound theologian and skillful interpreter of Holy Scripture. His catechetical teachings are a most valuable source for almost all theological disciplines and deserve the most serious attention and in-depth study. Ambrose of Milan (Ambros. Mediol.): De off. ministr. – De officiis ministrorum De sacr. –De sacramentis Expl. Symb. – Explanatio Symboli LXX – translation of the seventy (Septuagint). PL – Patrologiae cursus completus. Ser. Latina/Ed. J.P. Migne. Saint Ambrose of Milan (c. 340–4 April 397) - Bishop of Milan, preacher and hymnographer. In 370, Augustine became the ruler of Liguria and Illyria with his residence in Milan and proved himself a wise ruler, reconciling the Orthodox with the Arians. However, in 374, strife between the Orthodox and Arians prevented the election of a new bishop of Mediolanus, since each side wanted to see its own protege in this place. As a compromise, the candidacy of Ambrose, who was only a catechumen, was proposed. On November 30, 374, Ambrose was baptized, then ordained a priest, and on December 7 he was made a bishop, thus passing through all the levels of the church hierarchy in 7 days. One of the largest apologists of the Western Church, he fought against Arianism and paganism, influenced the policies of the emperors, and was the first of the bishops to defend the independence of church power in the Empire. Botte B. Ambroise de Milan. Des sacraments. Des mysteres. Explication du Symbol. Introduction // Sources chrétiennes. Vol. 25 bis. Paris, 1961. P. 7–45; Gładyszewski L. Św. Ambroży z Mediolanu. Wyjaśnienie Symbolu. O tajemnicach. O sakramentach. Wstęp // Źródła myśli teologicznej. Kraków, 2004. S. 5–44. Ambros. Mediol. Ep. XX, 4, 6 // PL. 16. Col. 995. Botte B. Notes critiques // Sources chrétiennes. No. 25 bis. Paris, 1961. P. 198. Ks. Stanisław Czerwik. Św. Ambroży – Mistagog starożytnego Kościoła – O misterium i mistagogii // http://www.kkbids.episkopat.pl/uploaded/a16/SW.AMBROZY.pdf. Ambros. Mediol. De off. ministr. I, 4 // PL. 16. Col. 25. Botte B. Introduction // Sources chrétiennes. No. 25 bis. Paris, 1961. P. 33. Kunzler M. Liturgy of the Church. M., 2001. T. II. C. 185.