Introduction.
The writer explains in the commencement of this treatise that his object was to set forth, for the benefit of those about to be baptized, the rites and meaning of that Sacrament, as well as of Confirmation and the Holy Eucharist. For all these matters were treated with the greatest reserve in the Early Church, for fear of profanation by the heathen, and it was the custom, as in the case of the well-known Catechetical Lectures of St. Cyril of Jerusalem, to explain them to the catechumens during the latter part of Lent.
Treatises of this kind possess therefore a special interest, as in them we find clearly stated the full teaching of the Church at the time when those addresses which have come down to our times were drawn up.
St. Ambrose goes through and explains the greater part, first of the rites usual at the time of solemn baptism, pointing out the deep truths and mysteries underlying these outward things. He then treats Confirmation, referring to the seven gifts of the Holy Spirit; and lastly, speaks of the Holy Eucharist, especially setting forth the doctrine of the Real Presence.
Some writers in and since the sixteenth century have endeavoured to prove that this treatise has been falsely attributed to St. Ambrose, but there can be no real doubt on the matter, as is conclusively shown by the Benedictine Editors, and now universally admitted. The treatise was composed for use during Lent, but in what year cannot be fixed, possibly, from reference made to the treatise De Patriarchis, about a.d. 387.
The Book Concerning the Mysteries. [2829]
Chapter I.
St. Ambrose states that after the explanations he has already given of holy living, he will now explain the Mysteries. Then after giving his reasons for not having done so before, he explains the mystery of the opening of the ears, and shows how this was of old done by Christ Himself.
1. We have spoken daily upon subjects connected with morals, when the deeds of the Patriarchs or the precepts of the Proverbs were being read, in order that being taught and instructed by these you might grow accustomed to enter the ways of the ancients and to walk in their paths, and obey the divine commands; in order that being renewed by baptism you might hold to that manner of life which beseems those who are washed.
2. The season now warns us to speak of the Mysteries, and to set forth the purport of the sacraments, which if we had thought it well to teach before baptism to those who were not yet initiated, we should be considered rather to have betrayed than to have portrayed the Mysteries. And then, too, another reason is that the light itself of the Mysteries will shed itself with more effect upon those who are expecting they know not what, than if any discourse had come beforehand.
3. Open, then, your ears, inhale the good savour of eternal life which has been breathed upon you by the grace of the sacraments; which was signified to you by us, when, celebrating the mystery of the opening, [2830] we said, "Epphatha, which is, Be opened," [2831] that whosoever was coming in quest of peace might know what he was asked, and be bound to remember what he answered.
4. Christ made use of this mystery in the Gospel, as we read, when He healed him who was deaf and dumb. But He touched the mouth, because he who was healed was dumb and was a man, as regards one point that he might open his mouth with the sound of the voice given to him; as regards the other point because that touch was seemly towards a man, but would have been unseemly towards a woman.
[2829] It must be borne in mind that the name Mysteries was that by which the sacraments were commonly known in the Early Church, as it is at the present day in the Greek Church the equivalent of our word sacraments. Of course the word has also its usual wider signification.
[2830] This "opening" was a symbolical act, as is explained in the next section. The celebrant moistened his finger with spittle, wherewith he then touched the ear of the catechumen, saying, "Epphatha."
[2831] S. Mark vii. 34.