Explanation of the Symbol

The essay “Explanation of the Symbol” refers to the catechetical conversations of St. Ambrose of Milan (about 391, 9 chapters). The treatise is a transcript of an oral sermon and describes the ritual of “transferring the Symbol” a week before Easter. In that era, the main baptized people were adults; Of the heretics, only the Sabellians and Arians are mentioned. The saint explains to those preparing to receive Baptism the basic Christian dogmas. From the content of the conversation it becomes clear that Christian teaching remained disciplina arcana, secret to the outside world; the text of the Creed was not written down, but was learned by heart when the bishop “transmitted the Symbol.” The stenographer is limited to recording only the first and last word of each member of the Symbol. First the bishop talks about the name and origin of the Creed. Then follows the call to make the sign of the cross and the first reading of the Symbol occurs. The reading is followed by a brief explanation of the doctrinal truths. After the second reading, the Symbol is explained in more detail, clause by clause. Then the Symbol is divided into three parts of four parts and the results of the teaching are briefly summarized. At the end, the bishop calls on the catechumens to learn the Symbol by heart and warns that it should not be written down and communicated to the unbaptized and heretics. *The title of the essay in Latin is Explanatio symboli ad initiandos. The three works of St. Ambrose—Explanatio Symboli, De Sacramentis, and De Mysteriis—give insight into how initiation rituals were performed in the West in the 4th century 1 and what catechetical training consisted of. “Explanation of the Symbol” and “On the Sacraments” are a shorthand record of the traditio symboli 2 and a series of mystagogical teachings addressed to the newly baptized. The six books “On the Sacraments” correspond to the six days of Bright Week, during which the meaning of the sacraments taught, the biblical symbolism of the rituals were revealed, and the Lord’s Prayer was explained. The dispute over the authenticity of these two works began in the 16th century and continued until the mid-20th century, when the Benedictine Fr. Bernard Botte, based on textual analysis, proved the authorship of St. Ambrose 3. The language of the works is sermo vulgaris (vernacular), which is most characterized by: new formations unknown in classical Latin, the almost complete absence of infinitive and participial phrases, free use of tenses, a significant number of synonyms, frequent repetitions of phrases and questions that sometimes seem naive and inappropriate. However, despite the “errors” caused by the work of the stenographer, the simplicity and low learning of the listeners, “Explanation of the Symbol” and “On the Sacraments” are the only works of their kind that make it possible to hear the living speech of the great Milanese Saint. “On the Mysteries” is a well-thought-out and edited essay, which is similar in topic to “On the Mysteries.” However, there is some correspondence between these works. On the one hand, both works describe or imply rituals that are essentially the same; the expressions used for explanation are more or less similar. On the other hand, “On the Mysteries” is a treatise that “retained only literary appearance from the sermon” 4 . "The author addresses the readers as if they were listeners, but this is pure literary fiction, like in other treatises of St. Ambrose. In addition, the scope of the work noticeably goes beyond the scope of the sermon" 5 . This work is more careful in its presentation of the topic; it does not contain specific liturgical formulas, extensive fragments of the Eucharistic prayers, or a commentary on the Lord's Prayer. Researchers (Faller, Connolly, Probst, Botte) believe that “On the Mysteries” is the result of the author’s editing of “On the Mysteries.” It remains unknown why Saint Ambrose did such work. The few objections to the authenticity of On the Mysteries are untenable and frivolous, and therefore have never been the subject of heated debate. It is impossible to establish the exact dating of these three works. Botte dates them to the period between 380–390. The proposed translation is based on the edition: Ambroise de Milan. Des Sacrements. Des myst-res. Explication du Symbole « Trad. B. Botte // Sources Chretiennes. 25 bis. Paris, 1961. Priest Alexander Grin 1. Until now, the sacrament of election (scrutaminum) 6 has been performed. A study has been conducted to ensure that there is no impurity left in the body of any of you. Through exorcism, not only the body, but also the soul received sanctification. Now the time has come for us to convey to you the Symbol as a spiritual banner, as an object of contemplation of our heart and its vigilant guardian. Truly, this is the treasure of our soul. 2. In view of this, we must first understand the meaning of the name itself. The Greek word “symbol” means “contribution.” Basically, traders use this word to call a share when they invest their money. And thus, being filled from the contributions of everyone, the sum is kept intact and inviolable, so that no one tries to commit fraud regarding the collection or trading transaction. As a last resort, according to the custom of merchants, if someone commits deception, he is expelled as a fraudster. The Holy Apostles, having gathered together, compiled a brief statement of faith, so that we could briefly contain the points of the entire creed. Brevity is necessary so that what is stated is always stored in memory. I know that especially in the East, to what was originally handed down from our ancestors (maiores) 7, some allegedly deceived, and some out of jealousy (by deceit - heretics, and out of jealousy - catholics), added to the Symbol something that did not exist. Therefore, some are deceitfully trying to penetrate us, adding something that was not there, while others are using efforts to protect themselves from lies, as if out of piety and, it seems, frivolity, they have crossed the limits set by their ancestors. 3. So, the holy Apostles composed a short Symbol. Cross yourself. (After this is done and the Symbol is read) 8. In this Symbol the divinity of the Eternal Trinity is expressed in the clearest way - by one action (operatio) of the Father and the Son and the Holy Spirit. May our faith be such that we believe equally in the Father and the Son and the Holy Spirit. Truly, where there is no difference in dignity, there should be no difference in faith. Then, I have often said that our Lord Jesus Christ, the only Son of God, took on this flesh together with a rational and, at the same time, perfect human soul (anima perfecta) 9 and also took on a corporeal nature (corporis formam). The reality of this body He became as a man, but He has the special advantage of His origin. Truly, “He was not born of the seed of a man,” as it is said, but “came forth from the Holy Spirit and the Virgin Mary.” Do you recognize the superiority of the Heavenly Creator? Indeed, He became like a man in order to take our infirmities into His flesh, but He came with the advantage of His eternal power 10 . So let's say the Symbol. (And when he spoke, he continued 11 This is contained in the divine Scripture. Should we really transgress the apostolic limits with a daring mind? Are we more prudent than the Apostles? 4. But you tell me: “After this, heresies arose.” After all, the Apostle also says: There must be heresies, so that those who are capable will be tested (1 Cor. 11:19) 12. What is this for? See simplicity, see purity. When the Patripassians appeared, even the Catholics considered that “invisible” and “impassive” should be added in this place, as if the Son of God had previously been visible and subject to suffering 13 . Although He became visible in the flesh, it was this flesh that was visible, not the Divinity, and it was the flesh that suffered, not the Divinity. Finally, listen to what is said: God, My God, attend to Me, why have You forsaken Me? (Ps.21:2; Matt.27:46). Thus says our Lord Jesus Christ while suffering. This is what is said according to humanity, this is what is said according to the flesh, as if the flesh were saying to the Divine: “Why have you forsaken Me?” After all, our ancestors, being doctors, wanted a cure for illness to give health. So, there is no need for a medicine if the medicine was not necessary at the time when some heretics had a serious mental illness. And if at that moment it was worth looking for a cure, then now there is no need. Why? Contrary to the Sabellians, the faith remained undistorted, especially in the West. From this “medicine” the Arians invented for themselves a way of perverted interpretation (after all, we contain the Symbol of the Roman Church) so that, calling the Almighty Father “invisible and impassive,” they would say: “Look, this is contained in the Symbol,” and thereby present the Son as visible and subject to suffering. How so? Where the faith is not distorted, the apostolic decrees are sufficient, and assurances, even priestly ones, are not required. Why? Because there are tares mixed with the wheat. 5. The beginning of the Symbol: “I believe... the only one, our Lord” 14. Say it like this: “His Only Son.” The Lord is not the only one. There is one God, one Lord. But let them not slander, saying that we call the Son and the Father one Person: “And in... our only Lord.” Since I have already spoken of the divinity of the Father and the Son, we are approaching His incarnation: “Born... and buried.” You know about His suffering and burial. “On the third day... from the dead.” You know about His resurrection. “He has ascended... sits at the right hand of the Father.” So you see that the flesh could not harm the Divinity; Moreover, the incarnation brought great glorification to Christ. Why, after He ascended from death, does He sit at the right hand of the Father? He brought the Father, as it were, the fruit of good will. You know that He rose from the dead and sits at the right hand of the Father. The flesh could not harm the glory of the Divine. You know that our Lord Jesus Christ sits at the right hand of the Father, having risen from the dead, either by the advantage of the Divinity and essence of His origin, or as truly the Eternal Triumphant, having acquired to God the Father a glorious Kingdom and taking to Himself the advantage of His victory. “He sits at the right hand of the Father... and of the dead.” Listen, husband. Believe firmly, and let faith come from love. The lover does not take anything from the beloved. Just as one who loves a friend does not take anything away from him, so one who loves the Lord should not take anything away from Him. Why do I say “He is sitting”? A lover has something to fear. Where does “...and the dead” come from? He Himself will judge us. Therefore, beware of belittling the One who will judge you. Why this secret? Is there really not one judgment of the Father and the Son and the Holy Spirit? Is it really not one will and not one greatness? Why are you told that the Son will judge, if not so that you understand that nothing can be taken away from the Son? So, pay attention - you believe in the Father, you also believe in the Son. And in Who else? “And in the Holy Spirit.” Whatever sacraments you receive, they are all received in this Trinity. Let no one mislead you. So you see that there is only one operation (operatio), one sanctification, one majesty of the venerable Trinity. 6. Understand well how we believe in the Creator, so as not to say to you: “But there is also “to the Church” and “to the resurrection.” What is this? We believe equally in Christ and in the Father, as well as in the Church, and in the remission of sins, and in the resurrection of the flesh. Why? Because he who believes in the Creator also believes in His creation. Finally, so that you do not consider this our invention, listen to the testimony of Scripture: If you do not believe Me, believe at least My works (John 10:38) 15. So you know it. Now your faith will shine even more if, containing true and undistorted faith, you extend it to the works of your Creator, believing in the Holy Church and the remission of sins. Therefore, I am convinced that by faith all your sins are forgiven. That’s why you read in the Gospel what the Lord said: Your faith has saved you (Matthew 9:22; Mark 10:52; Luke 17:19). “In abandonment... resurrection.” Believe, for the body will also rise. Why did Christ need to ascend to the cross? Why did Christ need to taste death and endure burial, if not for the sake of your resurrection? All this is the mystery of your resurrection. If Christ is not risen, our faith is in vain (1 Cor. 15:14) 16. But He rose again, and therefore our faith is strong. 7. So, I have already said that the Apostles compiled the Symbol. And if merchants of goods and depositors of money have such a law that if one of them robs a joint, he is considered unworthy and dishonest, all the more should we be vigilant and beware of losing anything from the Symbol of our ancestors. Indeed, in the Apocalypse of John (and this book is recognized as canonical and very useful for the foundations of faith, for it clearly mentions that our Lord Jesus Christ is Almighty, however, this is also in other places of Scripture), the book itself says: If anyone adds or takes away, he exposes himself to judgment and suffering (Rev. 22:18-19) 17. If in the writings of one Apostle nothing can be subtracted or added, then how can we desecrate the Symbol handed down by all the Apostles by making it false? We must neither take away nor add anything. After all, this is the Symbol that contains the Roman Church, where the throne of Peter, the first of the Apostles, is located, where he brought the Symbol as the common opinion of all the Apostles. 8. So, just as there are twelve Apostles, so there are twelve members of the Symbol. Cross yourself. (When fulfilled) 18: “I believe... from the Virgin.” You know about the divinity of the Father and the divinity of the Son, you know about the incarnation of the Son, as I have already spoken about it. “With... buried.” You already know about suffering, death and burial. These are four members. Let's look at others. “On the third day... and the dead.” These are the other four members, that is, there are already eight members. Let's finally look at four more terms: “and in the Holy Spirit... resurrection.” Behold, from the twelve Apostles the Symbol also contains twelve members. 9 . I want you to firmly remember that the Symbol should not be written down. Why? We accepted from our ancestors that the Symbol should not be written down. But what to do? Remember. But you will tell me: “How is it possible to remember if it is not written down?” It will be remembered better if it is not written down. Why? Listen. After all, what you write down, being sure that you will re-read it again, you will not consider as a subject of daily reflection. What is not written down, you will be afraid to forget and therefore you will begin to reflect daily. After all, this is the best means of protection. Whether there is insensibility of soul and body, temptations from an enemy who never sleeps, some kind of bodily tremors, weakness of the stomach - say the Creed and you will be healed. But it’s better to say it to yourself, only to yourself. Why? So that you do not get used to pronouncing the Symbol among catechumens and heretics, but only where there are faithful ones. 1. I begin a conversation about the sacraments that you have received, but the meaning of which was not appropriate to speak about before. After all, the main thing for a Christian is faith. That is why in Rome those who are baptized are called faithful, just as our father Abraham was justified by faith and not by works (Rom. 4:1-22). You believed and therefore were baptized. Indeed, it is inadmissible for me to judge otherwise, since you would not have been called to grace if Christ had not considered you worthy of His grace. 2. So what did we do on Saturday? Truly a revelation. The sacrament of opening was performed when the bishop (sacerdos) 19 touched your ears and nostrils. What does this mean? The Gospel says that our Lord Jesus Christ, when a deaf and dumb man was brought to Him, touched his ears (for he was deaf) and his lips (for he was also dumb), saying: “Ephphatha” (Mark 7:34). This Hebrew word means “be opened.” That is why the bishop touched your ears, so that your ears would be opened for the words and speeches of the bishop. 3. But you ask me: “Why do they touch the nostrils?” Since he was mute, He touched his lips, so that he who was unable to speak about heavenly mysteries would receive the gift of speech from Christ. And he was a husband, and women are also baptized here, and the purity of a slave is not the same as his master (John 13:16). After all, He forgave sins, and here sins are forgiven 20. What comparison can there be? Therefore, because of the significance of action and service, the bishop does not touch the lips, but the nostrils. Why nostrils? So that you receive the fragrance of eternal love and say together with the holy Apostle: We are Christ’s aroma to God (2 Cor. 2:15), so that the flame of faith and piety burns in you. 4. When we came to the source, you entered and were anointed 21. Think about those you saw, think about what you said, remember everything in detail. The Levite met you, the elder met you. You have been anointed as the athlete of Christ who intends to fight against this age; you openly declared your struggle in the competition. He who fights knows that he can hope, for where the contest is, there is the crown (1 Cor. 9:24-25). You fight in the world, but you are crowned by Christ, and for competing in the world you receive a crown. And although the reward is in heaven, yet here is what is worthy of this reward. 5. When you were asked: “Do you renounce the devil and his works,” what did you answer? - “I renounce.” “Do you renounce the world and its pleasures?” what did you answer? - “I renounce.” Remember your words, and may your obligations never be violated. If you give a receipt to someone in order to receive money from him, then you become a debtor, obligated, enslaved, and if you resist, the lender will force you. If you refuse and go to the judge, then that is where you are exposed to your obligation. 6. Think about where you made commitments, or about those to whom you made promises. You saw the Levite, and he is a servant of Christ. You saw him serving before the altar. Therefore, your obligation is not kept on earth, but in heaven. Think about where you received the heavenly ordinances. If the Body of Christ is here, then angels are also present here, for “where the body is, there are the eagles,” as you read in the Gospel (Matthew 24:28) 22. Where the Body of Christ is, there are eagles, which are in the habit of flying, leaving earthly things and striving for heavenly things. Why am I saying this? Because the people who preach the gospel of Christ are also angels, and it seems that they intend to take the place of angels. 7. How? Listen. John the Baptist was born of a husband and wife. However, listen, because the angel and he: Behold, I send My angel before Your face, and he will prepare Your way before You (Matthew 11:10) 23. Listen to something else. The prophet Malachi says: The lips of the priest keep knowledge and the law awaits from his mouth, for he is the angel of God Almighty (Mal.2:7) 24. This is said so that we honor the priesthood and do not assign anything to personal merit. 8. So, you have renounced the world, you have renounced this age. Be careful. Anyone who owes money always remembers his obligation. And you, who owe allegiance to Christ, keep faith, which is much more precious than money. After all, faith is an eternal inheritance, and money is temporary. Therefore, always remembering what you promised, you will be more careful. And if you keep your word, you will keep your commitment. 9 . Then you came closer, you saw the source, you saw the bishop at the source. I have no doubt that you could have thought the same thing as Naaman the Syrian, who, although he was purified, nevertheless had doubts before. Why? I'll tell you, listen. 10. You entered, you saw the water, you saw the bishop, you saw the Levite. Maybe some of you will say: “Is that all?” Of course, this is all, truly all, all the fullness of integrity, the fullness of godliness, the fullness of grace, complete sanctification. You saw only what you could see with your bodily eyes and human gaze, but you did not see what is really happening, but only what is seen. What is invisible is much more significant than what is visible, because what is visible is temporary, but what is invisible is eternal (2 Cor. 4:18) 25. 11. So let's first talk about the following (be careful what I say and think about it). We admire the Jewish sacraments that were given to our fathers, and above all the antiquity of the sacraments, as well as their holiness. I guarantee that the sacraments of Christians are much more divine and ancient than those of the Jews. 12. If we still talk about baptism, then the advantage of the Jewish people lies only in the fact that they crossed the sea. However, those Jews who crossed the sea then all died in the desert. The one who passes through this source, that is, from the earthly to the heavenly (after all, this is a transition, and therefore Easter, that is, its transition, is a transition from sin to life, from guilt to grace, from impurity to holiness) - whoever passes through this source does not die, but is resurrected. 13. So Naaman was a leper. Some girl, his wife’s servant, said: “My lord, if he wants to be cleansed, let him go to the land of Israel and there he will find someone who can cleanse him from leprosy.” She told this to her mistress, the wife told it to her husband, and Naaman told it to the king of Syria, who, being kind to Naaman, sent him to the king of Israel. When the king of Israel heard that a leper had been sent to him for cleansing, he tore his clothes. Then Elisha the prophet ordered to tell the king: “What is it that you have torn your clothes, as if there is no Mighty God who can cleanse the leper? Send him to me.” The king sent Naaman, and when he arrived, the prophet said to him: “Go, go down to the Jordan, immerse yourself and you will be healthy.” 14. He, reflecting within himself, said: “Is that all? I came from Syria to the land of Judea and they told me: “Go to the Jordan, dive in and you will be healthy.” It’s as if there are no better rivers in my homeland!” The servants said to him: “Sir, why don’t you fulfill the words of the prophet? Fulfill it quickly, try.” Then he went to the Jordan, immersed himself and came out healthy (2 Kings 5:1-14). 15. What does this mean? You saw water, but not all water heals, but only that water that has the grace of Christ heals. Not the same substance (elementum) and sanctification (consecratio), ordinary action (opus) and divine action (operatio). Action (opus) is inherent in water, and action (operatio) is inherent in the Holy Spirit. Water will not heal unless the Holy Spirit comes and sanctifies the water. As you read in the Gospel that our Lord Jesus Christ, when he taught the form (formam) of baptism, came to John, and John said to Him: “I must be baptized by You, and You come to me.” Christ answered him: Leave it now, for this is how it becomes for us to fulfill all righteousness (Matthew 3:14–15). Look, all truth was contained in baptism. 16. So, why did Christ come down, if not to cleanse this flesh - the flesh that He assumed in our condition? After all, there was no need for Christ to wash away His sins, Who did not create sin (1 Pet. 2:22) 26, but there was a need for us, who remain subject to sin. So, if baptism was established for our sake and an image was given for us, then this is the main tenet of our faith. 17. Christ descended, John stood nearby and baptized Him. And behold, the Holy Spirit descended like a dove. It was not a dove that descended, but the Spirit like a dove. Remember what I said: Christ did not take on “as if flesh,” but the reality of this flesh, Christ truly took on flesh. The Holy Spirit “in the form of a dove,” not in essence a dove, but “in the form of a dove,” descended from heaven. Therefore John saw and believed. 18. Christ came down, and the Holy Spirit also came down. Why did Christ descend first, and then the Holy Spirit, while the image and custom of baptism is that first the source is sanctified and only then does the one who receives baptism descend? Indeed, after the bishop enters, he first performs an exorcism (exorcismum) of the water, then an invocation and prayer that the spring may be sanctified and that the presence (praesentia) of the Eternal Trinity will appear. Christ descended first, and only then the Spirit. Why? So that it would not seem as if the Lord Jesus Himself needed the sacrament of sanctification, but He sanctified Himself, and the Spirit also sanctified. 19. So, Christ descended into the water and the Holy Spirit descended like a dove. God the Father spoke from heaven. This is the presence (praesentia) of the Trinity. 20. In the Black Sea the image (figura) of baptism appeared, for our fathers were all baptized in the cloud and in the sea (1 Cor. 10:2), says the Apostle, and adds: Yet all this happened in an image (figura) for them (1 Cor. 10:11) 27. For them it happened in an image, but for us it happens in reality. Then Moses held the rod, but the Jewish people were besieged. The Jews were surrounded by advancing armed Egyptians on one side and by the sea on the other. They could neither cross the sea nor return back to the enemy. They began to grumble (Ex. 14:9–11). 21. See that you are not indignant at the fact that they were heard. Although the Lord heard them, those who grumbled were not without guilt. Your business, when you are straitened, is to believe that you will get rid of it, and not to grumble, to cry out, to pray, and not to utter a plaintive cry. 22. Moses held the rod and led the Jewish people at night behind a pillar of light, and during the day behind a pillar of cloud (Ex. 13:21). Is not radiance the truth that spreads clear and pure light? Is not the pillar of light Christ the Lord, Who dispersed the darkness of unbelief, and Who shed the light of truth and grace into the souls of people? Whereas the pillar of cloud is truly the Holy Spirit. The people were at sea, and a pillar of light walked ahead, then a pillar of cloud followed, as if the overshadowing of the Holy Spirit. You see that by means of the Holy Spirit and water the image (typum) of baptism was shown. 23. Even in the flood there was already an image (figura) of baptism, but the Jewish sacraments, of course, did not yet exist. Therefore, if the form (forma) of our baptism was before, now you understand that the Christian sacraments are much more superior to the Jewish ones. 24. But, however, due to the weakness of our voice and due to time, let it be sufficient for us for today to draw the meaning of the sacraments from the sacred source. Tomorrow, if the Lord gives the opportunity to talk, even about many things, I will explain it to you more fully. It is necessary that your holiness have ready ears to listen, and a well-disposed heart, so that you can understand what we can gather from the pages of Scripture and proclaim to you, so that you may have the grace of the Father and the Son and the Holy Spirit, the Trinity, which is the eternal kingdom from everlasting and now and ever and all the ages of ages. Amen. Translation from Latin by priest Alexander Grin By “initiation” or “Christian initiation”, in modern Western theology, we mean mainly the sacraments of baptism and confirmation. Some theologians include in this concept the sacrament of the Eucharist and even the sacrament of repentance as a return to the vows of baptism; see Snela B., ks. Chrzest bierzmowanie jako sakrament inicjacii chrzescjanskiej // Collectanea Theologica. 1969. 38. S. 6. – Transl. – Along with this term, there is also the term indoctrination “introduction to teaching.” Both are not without drawbacks: the term as such must be purely unambiguous, while the word initiation in cultural anthropology is assigned to pagan rituals marking the entry into a group of adult members of the tribe, and indoctrination is often called initiation in occult sects and societies. – Ed. A few weeks before baptism, the catechumens were taught the Creed (traditio symboli) and the Lord's Prayer (oratio Dominica). At the end of the period of announcement, the candidates solemnly pronounced the Symbol (redditio symboli) as an expression of their own faith; see Protopresbyter A. Schmemann. Water and Spirit. M., 1993. P. 38. Botte B. Introduction // Ambroise de Milan. Des Sacrements. Des myst-res. Explication du Symbol. Paris, 1961. P. 7–21. We are talking about selecting candidates for baptism from among the catechumens; see: Apostolic Tradition of St. Hippolytus of Rome, 20 // Theological works. Vol. 5. 1970. P. 288; Munier S. Baptism and communication in the Ancient Church (II-III centuries) // Baptism and communication. Collection of materials from the Sheveton Colloquium. M., 1999. P. 35. The Romans were very conservative. They had an “instinctive respect” for what was handed down from their ancestors (mos maiorum); see Bolotov V.V. Lectures on the history of the Ancient Church. T. 2. M., 1994. P. 16. Saint Ambrose repeatedly emphasizes the antiquity of the Symbol, the composition of which belongs to the Apostles themselves. In his public conversations, Saint Ambrose proves the antiquity and superiority of the Christian sacraments over the Jewish ones. This phrase is directed against the teaching of Apollinaris of Laodicea, which was first condemned at the Roman Council of 377; see Posnov M.E. History of the Christian Church before the division of the Churches in 1054. Kiev, 1991. P. 373. The Orthodox Christology of St. Ambrose anticipates the Chalcedonian Oros of 451. Church glory translation: It is fitting for heresies to exist in you...; Synod. translation: For there must also be differences of opinion among you, so that the wise may be revealed among you. – Ed. The predecessor of Saint Ambrose in the Milan See, the semi-Arian Auxentius, had these words in his symbol; see Botte B. Introduction. P. 23. The stenographer, fulfilling the requirement of ancient church discipline (disciplina arcana), recorded only the first and last words of the members of the Symbol. Synod. translation: ...when you do not believe Me, believe My works... - Ed. Synod. translation: ...and if Christ is not risen, then our preaching is in vain, and your faith is in vain. – Ed. Synod. translation: ...if anyone adds anything to them, God will add to him the plagues that are written in this book; and if anyone takes away anything from the words of the book of this prophecy, God will take away his part from the book of life and from the holy city and from what is written in this book. – Ed. In ancient church literature, a bishop is often called a “priest” or “high priest,” and a deacon is often called a “Levite”; Wed I Epistle to the Corinthians of St. Clement of Rome, 40; Saint Cyril of Jerusalem. Words of Mystery, 5:2–3. Christ as God Himself forgave sins, but priests forgive sins by virtue of the authority received from Christ (John 20:23). It's about anointing the whole body; see Almazov A. History of the rites of baptism and confirmation. Kazan, 1884. pp. 267–271. Synod. translation: ...for where the carcass is, there the eagles will gather. – Ed. Synod. translation: ...behold, I send My angel before You, who will prepare Your way before You. – Ed. Synod. translation: ...the mouth of the priest shall keep knowledge, and the law shall be sought at his mouth, because he is the messenger of the Lord of hosts. – Ed. Synod. translation: ... when we look not at what is visible, but at what is invisible: for what is visible is temporary, but what is invisible is eternal. – Ed. Synod. translation: ...He committed no sin. – Ed. Synod. translation: ...All this happened to them. – Ed. You might be interested in: