Priest Michael Zalessky
Table of contents:
In the book "Conversations on Six-day" prelate Vasily Veliky so writes about the Creator. "The whole world consisting of diverse parts, He has connected any indissoluble union of love in the uniform general and in one harmony; so parts, on the position, rather removed one from another, seem connected by means of sympathy" .
Speaking about the law of conservation of energy, French scientist Anri Poincare marks: "Here we see, how elements which at first sight, seem deprived to concatenation, are unexpectedly regulated, forming the harmonious whole; and we refuse to think, that this unforeseen harmony was consequence of a simple case" .
These two phrases of great prelate of the fourth century and the scientific end of the nineteenth, the beginnings of the twentieth centuries are rather similar. Both they could become epigraphs to article "Òåîsymmetrica" offered to the reader. However in the best way words approach to a material stated to me known domestic physics of academician S.I.Vavilova which in the book " the Eye and the Sun " wrote:
"Presently near to a science, simultaneously with a picture of the phenomena opened and explained by new natural sciences, the world of representations of the child and the primitive person and, intentionally or unintentionally, the world of poets imitating them continues to occur. In this world it is necessary to glance sometimes as in one of possible sources of scientific hypotheses. It is surprising and fantastic; in this world between natural phenomena bridges of communication about which sometimes the science yet does not suspect are safely thrown. On occasion these communications are guessed truly, sometimes they are radically erroneous and simply ridiculous, but always are worthy, as these mistakes quite often help to learn true".
In "Òåîsymmetrica" I too throw the some people "bridges of communication" which it is possible too " radically are erroneous" and it is quite possible, that someone will tell about them, that they "are simply ridiculous". However I dare on their publication, taking into account last words of the resulted citation from the book of academician S.I.Vavilova.
Name "Teosymmetrica" is made by analogy to the term "biosymmetrica", appeared recently in the scientific literature. Biosymmetrica is a section of knowledge of symmetry of alive organisms. We shall use concept of symmetry by consideration of various objects of divinity.
In the beginning we shall try to determine concept of symmetry of its modern wide sense. We shall consider its basic types, characteristic for theological disciplines. Behind that we shall pass to a statement of concrete examples of the appendix of concept of symmetry to the questions studied in dogmatic and basic divinity, we shall analyze the general structural laws observable in bible texts, the Sacred History and the liturgical legend. In the conclusion we shall discuss practical application of the found laws at studying bases of Orthodox belief
I for the first time have started consideration of the questions stated in this edition in the beginning of the eightieth years of the past century. Whether then at studying bases apologetics, at me has arisen the some of bewilderment by comparison of naturally scientific and bible pictures of occurrence of the world. In particular, in the literature available at that time at my order I could not find the answer precise and not contradicting to the orthodox dogmatic person to the following question. What moment in a natural history can be identified with the beginning of penetration of evil in a material world, with the beginning of growth on the ground "thorns and thistles"? Search of the corresponding answer became the first pulse to my reflections on theological themes with attraction of modern scientific theories, the skilled data and methodologies. So the methodology of studying of various structures with the help of representations about symmetry, asymmetry and antisymmetry, has allowed observing a lot of laws of a bible narration. Comparison of scientific model of occurrence of the universe to orthodox representations about creation of the world has led to a hypothesis about identification so-called "Big explosion" with exile of our primogenitors from Paradise. To big my pleasure similar representation was stated also by the authoritative theologian Vasily (Rodzankî) in the book "the Theory of disintegration of the universe and belief of fathers". Such approach to comparison of dogma and a science has allowed to introduce presentation about symmetry of similarity or analogy between natural phenomena and truest of Orthodoxy.
For the first time I have published results of the supervision and reflections in 1992 in the small brochure under the name "Mystical symmetry". Behind that, some results of researches of concept of symmetry in application to Christian outlook were reported by me within the precincts of the St.-Petersburg Theological Academy, within the framework of spent by Fund of a name of father Paul Florenskogo Internationals the congresses on studying problems of a science and divinity. Theses of the mentioned performances are published in materials of these scientific forums.
I use the ideas stated in "Mystical symmetry" together with painter E.Katominoj at drawing up "Illustrated dogma programs", issued in small circulation in 1994. This program was used at lessons of a catechism at Sunday schools and Lyceum of Theological culture saint Serafima Sarovsky at the Department of catechism the Moscow Patriarchy.
With "Illustrated dogma the program" and other materials which have underlain the offered edition, are submitted on this site.
Target data of my brochure "Mystical symmetry", contain the summary in which it is told, that reflections of the author "do not fall in a vein of traditional divinity, but also do not contradict it". It to the full concerns and to "Òåîsymmetrica". I would attribute such publications to "secular divinity " as against divinity academic. An example of only academic divinity - V.N.Losskogo's widely known works. From works of authoritative theologians to "secular divinity", it seems to me, it is possible to attribute a part of works of father Paul Florenskogo, archpriest Alexander Men and article of academician B.V.Raushenbaha "About logic three united". The academic divinity as any scientific discipline has a lot of independent directions, such, for example, as liturgics of the dogmatic person apologetics, etc. Further the differentiation and roughly enough developing now "secular divinity" on separate directions is possible. The main requirement to works of "secular divinity" is they not the contradiction to Orthodox Dogma. They should be impregnated, if so it is possible will be expressed, "spirit of love to orthodox belief".
Priest Michael Zalessky
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What is the symmetry?
Symmetry, as well as love, and beauty, and it is kind, and others, frequently mentioned categories, and has no monosemantic definition. "That such beauty? - brings an attention to the question archpriest Alexander Men, and speaks further, - How many did not try to define, could not give exact definition. For the major axioms of the world indeterminable. Their those are nature. Or definable it is very conditional, very much is remote and indirectly" . These words in full measure can be attributed and to concept of symmetry. Literal representation about symmetry as about harmony or proportionality should be necessarily connected to concepts of number and a measure. But "for He gives the Spirit without measure" (Jn.3.34) allows. Also it would seem, that to things religious the concept of symmetry is inapplicable. However, though to subjects of the invisible world quantitative characteristics also are not applicable, to them comparative categories are conform: "It is more" "less", "likeness", "like". Thus religious subjects are compared to subjects material not only subjects religious among themselves, but also. For example, "Is not life more than food, and a body than clothing?" (Ìt. 6.25), "I say you: among those born of women there is no one greater than John; yet he who is least bin the kingdom of God is greater than he." (Lk. 7.28), "Greater love has no one than this, that one lay down his life for his friends" (Jn. 15.13). Prophets frequently speak about similarity of religious and material objects: "I looked, and I saw the likeness of a throne of sapphire above the expanse that was over the heads of cherubim" (Ezek. 10.1), "Then one who looked like a man, touched my lips" (Dan. 10.16). The Savior assimilates Kingdom of Heaven to terrestrial subjects, for example: "Kingdom of heaven may be compared to a man who sowed good seed in his field" (Ìth. 13.24), "it is like a mustard seed" (Lk. 13.19). In this Kingdom it is possible not only likeness, but also parity: "… liken to reach that century and revival from dead no marry, no marriage, and to die cannot any more for they are equal to Angels and core sons God's".
Thus, both to religious, and to material essences concept of symmetry, not only of narrow quantitative sense, but also in a more comprehensive sense - qualitative is quite applicable. If quality is reduced to final number of numerical characteristics harmony is identical to concept of symmetry of its exact classical sense. It is possible to tell, that classical symmetry is limiting, a special case of symmetry qualitative.
In a modern science it is a lot of concepts connected with symmetry. It and asymmetry - absence, infringement of symmetry. And dissymmetry ("dee" - denying), determined - "as set of all elements of symmetry absent in a material figure" . It and antisymmetry - symmetry of objects not only on geometrical [time] to coordinates in space [time], but also on additional discrete not geometrical [not time] a variable which can accept only two opposite values. Besides the term symmetry is used with various adjectives. Somehow: "weak symmetry", "symmetry of likeness", "incomplete symmetry", etc. Actually in all these cases it is spoken about symmetry and a departure it casual or natural.
The God creates the world. God - father creates the world the Word (LogoV) and Spirit (Pnuma). "Sirs are created by the Word heavens, and spirit of lips of They are all their troops" (Ps. 32.6). Lîgîs is always something precise, certain, able to be expressed by number, the document, a proportion. In contrast logos pneuma is both breath, and whiff, and a wind, everything, that has no strongly pronounced outlines, something thin and imperceptible. In created the world we can observe strongly pronounced strict symmetry, for example symmetry of physical laws. Is also less appreciable symmetry, somehow, symmetry in biological objects? We shall attribute the first type of symmetry, which sometimes name fundamental to logo symmetry, and the second - to pneumosymmetry. Except for symmetry in God made the world symmetry is widely distributed in products of human creativity. Such symmetry, which has been born in a head of the man, we shall name psycho symmetry (from Greek yuch - soul).
Absolute, severe symmetry does not meet in made world, as well as in it there is no strict equality, absolute infinity, etc. "In the nature there is only relative equality when two subjects only are similar against each other. Always alongside with identical properties exist also such which do subjects absolutely not like" . The researcher, speaking about symmetry of this or that subject or the phenomenon, itself defines, "what to count important: identical properties or different" .
Between two objects probably equality, likeness, similarity, etc. The Same objects to one attribute can be equal each other, and on another's only are like or similar. For example, the rose and a chamomile belong to colors. To this attribute they are equal. But as their external distinction is great! An axe and a chisel - the tool. It is their equality. During too time, they only are like each other on a scope.
In an ordinary life we have got used to speak only about symmetry in space. But there is also symmetry in time. A characteristic example - verses and music. When them write down on to paper (lines, notes), time symmetry will be transformed to symmetry spatial.
The concept of symmetry and harmony are closely connected to concepts of the order (kosmioV) and the disorder (caoV). The Greek word kosmioV means not only the order, but also beauty (from here - cosmetics). Concept of the order not identically to concept symmetry, and chaos does not mean its absence. True beauty, the ideal orders it always a harmonious combination of symmetry and asymmetry. Art - guessing of such harmony. Death - "last enemy" (1Cîr. 15.26), transition from the order to chaos. "The order in which there is a place for death, remains rather catastrophic; "the ground is damned for the man", and the beauty of space becomes ambiguous" .
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Adequacy in theology
Open my eyes, and I shall fix gaze on the wonders of your Law
Let's try to classify the types of symmetry meeting in theology. We shall start with examples of symmetry meeting in texts. Any text will consist of offers. Offers in turn will consist of words. The last if are not submitted by special symbols - hieroglyphs are written by letters. To all elements of the text, starting from letters the concept of symmetry is applicable. Alphabets of the majority of languages contain symmetric letters. Among capital letters of the Greek alphabet (font Times) mirror symmetry possess: A, D, H, Q, I, L, M, X, O, P, T, U, F, C, Y, W. I.e. about two thirds of all letters of the alphabet. In Cyrillic's of the same font among capital letters mirror - symmetric approximately twice it is less than in Greek. Theirs about tierce. It: À, Æ, Ì, Í, Î, Ï, Ò, Ô, Õ, Ø.
In John Theologian Savior's Revelation repeatedly speaks: "I aì the Alpha and the Îmågà" (Revel. 1.8, 1.10, 21,6, 22.13). Here first and last letters of the Greek alphabet are used. Both mirror - symmetric as the main Christian symbol - a cross is mirror symmetric also.
Let's consider concept of symmetry of words. By the example of definition of such symmetry it will be possible to conduct the further reasoning. During time Gethsemane's struggles the Savior Has addressed to the Heavenly Father: "Àbbà Father" (Ìrê. 14.36). This appeal encloses Spirit in hearts of Christians (see. Rome. 8.15; Gàl. 4.6). Here word "Àbbà" possesses ideal bilateral symmetry. The same structure has also female names "Alla" and "Anna". Among names it is possible to consider "Ìàreàì". It is approximately symmetric. Ideal symmetry is broken only with the letter "e". The rarity such is obvious strongly pronounced verbal symmetry and hardly its consideration enough, can have what or practical value.
Much more often in words there is symmetry to a vocalic and consonant ablaut of letters. In this case, strictly speaking, the word, and its plan is symmetric not. The word "God" will consist of two consonants of the divided vowel "its plan S - G - S is mirror symmetric (hereinafter S a consonant, and G a vowel of the letter)". The plan of the Greek word qeoVS - G - G - S bilaterally. As against a name "Anna" name "Ìàreàì" only is approximately symmetric, and plans of words can have a little bit distinct from ideal structure. For example, the plan of a word "assistant": S - G -S -S - S - S - G - S. Only two here break symmetry, worth consonants successively. These examples show, that, in the first, is symmetric, there can be not an object, and its plan. In the second, the approached forms of symmetry are possible.
As a sample of symmetry of offers stylistic symmetry bible distich can serve. Here we meet with a case of the approached symmetry. "Members distich cannot be absolutely symmetric. Otherwise they really would resemble stylistic repetitions, and itself distich Symmetry would be deprived the ideological matter" [6.] "Can be incomplete as from the external side (formal incompleteness), and with internal (semantic incompleteness)" . Distich meets as in antiquated, and new testaments texts. The author  compares with words psalmist: "Young lions may go needy and hungry but those who seek Yahweh lack nothing good" (Ps.33.11) and the evangelist: "If you then, being evil, know how to give good gifts to your children, how much more shall your Father who is in heaven give what is good to those who ask Him" (Ìat. 7.11).
The symmetric arrangement of words quite often takes place and in liturgical texts. So in church chanting widely known to all orthodox Christians "Resurrection Christ's saw…" key words "revival" and "Cross" form sequence enantiomorphism (mirror - symmetric) concerning the central word of the text ("name"). Schematically this sequence looks so: resurrection - the Cross - resurrection - a name - resurrection - the Cross - resurrection. It emphasizes direct connection of God death of the Savior professed by Church and His resurrections. And also prevail over importance of resurrection above God torments of the Christ for orthodox dogma. "And if Christ has not been raised, your faith is worthless" (1Cîr. 15.17).
In philosophy the category that is called as the attitude is used. Still ÀAristotle wrote: "any order is the attitude" . The attitude characterizes interrelation of elements of the plan system. In turn the plan is determined as set of the elements which are taking place in attitudes and connections with each other which forms the certain integrity, unity.
The first phrase of the Bible speaks about the main theological system: "In the beginning God created heaven and earth" (Gen. 1.1). Actually the theology - is a science about attitudes in system "God - heaven - earth". The word ""beginning" of the first verse of the Bible designates creation of time. So, - in opinion of the modern seminary student, - the attitude between time and eternity"  is established. Except for universal system "God - universe", can serve as an example of system, composed of twelve members Symbol Faith. This dogmating document and simultaneously a pray of Orthodox Church, in particular, speaks this to us about attitudes of Faces of the Holy Trinity. About identity of their nature - "absolute single" and difference between the Father, the Son and Holy Spirit. "At each of these two Faces the special attitude to the Father (a birth and exodus) " .
In sciences about the earth (matter), natural science attitudes can be expressed by number more often. In social or humanitarian relations such numerical expression of relations meets much rare as objects of them are spiritualized. It either people, or their creative work.
In theology where the question is about God and world any numerical expression of attitudes in generally are impossible (if only numbers are not used as symbols). "It is enough to remind, that final it is incommensurable with infinite" . This statement goes back to Aristotle, who spoke, that "between infinite and final there is no proportion" .
In the subsequent sections of this chapter we shall try to consider some types of attitudes applicable in theological researches.
We already spoke about equality of the nature of Three Godlike Hypostasis. It is a unique case in theology when pertinently to speak about equality as the question is the God in itself. He establishes the attitude between creation and the Creator. "God said: Let us make man in our own image [and] in the likeness of ourselves" (Gen 1.26). The concept of likeness is very much distributed in bible books. The word "likeness" and derivatives from it a word meets in their texts more than four hundred time (words related an owl "equality" approximately four times less often). Strictly speaking, equality is a private, limiting case of likeness.
In theology and in, the first turn, in new testaments texts likeness is translation of the Greek word omoioV"or words "omoiwsiV" - more likely translated, as likening. In the latter case, there is conformity of the lowest to the upper, a ratio with uniform. For example, "The kingdom of Heaven is like a mustard seed" (Ìat. 13.31).
"From a fig tree as parable" (Ìat.24.32). Here the word "parable" translates the Greek word parabolhn", more often translated as a parable. The parable is one of forms of likeness. We shall recollect: "He put another parable before them, "The kingdom of Heaven may be compared to a man who sowed good seed in his field" (Ìat.13.24). Except for a parable "parabolhn" it is translated still as a curve, a deviation from a straight line. Not without reason the Savior speaks the pupils: "I have been telling you these things in veiled language; The hours is coming when I shall no longer speak to you in veiled language, but tell you about of the Father in plain words" (Jn.16.25). The word "plainly" here is opposed a word "parable-veiled language". The parable is specially deformed likeness, the likeness adapted to certain conditions. "And He said: to you are granted to understand the secrets of the kingdom of God, for the rest it remains in parables" (Lk. 8.10). Evangelical parables about Kingdom of Heaven (Kingdom of God) make the whole system excellent from each other models. Their strong distinction should testify to complexity of modeled object.
As well as the parable, is enough not the strongly pronounced attitude to the described phenomenon have prophecies. Prophet Isaiah speaks: "He was given a grave with the wicked, and his tomb is with the rich, although he had done no violence, had spoken no deceit" (Is.53.9). The most conformable evangelical descriptions of events corresponding to this prophecy sound so: "Now they were also leading out two others, criminals" (Ëê.23.32) and "When it was evening there come, a rich man of Àrimathea, called Joseph. Who had himself become a disciple of Jesus … and put it in his own [body of Jesus] new tomb" (Ìt. 27.57, 60). The attitude of a prophecy and event approached. The generally at them only some semantic fabric and single words.
About the same phenomenon or event in the Scriptus there are many various parables and prophecies. Between them there are too certain attitudes. We shall consider parables about Kingdom of Heaven in a statement of apostle Matthew. First of all, this attitude of the accord expressed by a uniform semantic accent. "Its accent they speak about the incomparable wealth of the Kingdom exceeding wealth's earthy and justifying, for the sake of acquisition the Kingdom, everyone's, even the heaviest sacrifices" . This accord most brightly is appreciable at comparison of a parable "by treasure" (Ìt.13.44) and "about a pearl" (Ìt.13.45-46). To a parable "about tares" (Ìt.13.24-30) the parable "about a dragnet" (Ìt.13.47-50) is conformable. The parable "about mustard seed" (Ìt.13.31-32) and "about leaven" (Ìt.13.33) is united with motive of gradual development the kingdom of God. Which "is afflatus of other existence, transfiguration of the world " 
Attitudes of accord are characteristic and for such evangelical events as wonders. "Wonders of Christ are affairs of love" . And first of them is made on a feast of love - a marriage in Cane Galilee. Here water is realized into wine. To this event saturation by five bread of five thousand is conformable. The general features are present at events to resurrection of daughter Iaire and resurrection of the son nainske widows. Wonders of healings are same also. Separate prophecies, parables and miracles once are not identical. They are united not with literal, mathematical equality, and strongly pronounced enough spiritual relationship. If in natural processes and sciences studying them logic attitudes, logic communications in theology we meet with attitudes sacred. Certainly, these attitudes are not deprived also some elements of literal similarity, the general words, expressions, etc. We shall name such attitudes pneumatological. Their reasons are covered in words of apostle Paul: "All Scripture is inspired by God" (2 Òm.3.15)
Other type of attitudes at objects of theology is chronological, hierarchical and cause - and-effect relations. The hierarchical type of relations is rather characteristic for religious elements. It is enough to recollect nine grades angelic or stair Saint John. Among sacred events to mark Church as holidays, the highest - Christ resurrection. Easter is "holy days a holy day and a celebration is celebrations" (irmos the eighth songs of an Easter canon).
As bible events belong to a history, between them there are chronological relations. Further we shall see, that in divinity the sequence of events is more important than, time intervals dividing them. "A thousand years are to you like a yesterday which has passed" (Ps. 89.5) and "… that with the Lord one day is as a thousand years, and a thousand years as one day " (2 Peter 3.8).
Fulfillment by the Savior of the Last Supper before His God death and resurrection (instead of after them) overturns all our representations about cause- and -effect relations. In theological a cause and effect can, be interchanged the position or not have among themselves what or time intervals.
We have considered only some characteristic for theological objects types of attitudes. These are attitudes of equality and similarity, hierarchical, chronological and relationships of cause and effect. Further we use the representations stated here at the analysis of symmetric structures found out at objects of theological.
"By the word of Yahweh the heavens were made, by the breath of his mouth all their array." (Ps. 32.6). "The letter kills, but the Spirit gives live" (2Cor.3.6.) Is not present the contradiction in these two New Testament expressions? No, it is not. The word and the letter it is far from being same. The word will consist of letters and spirit. The letter it only a sign, a symbol. The set of letters becomes, the word only in that case if behind it stands the certain real or ideal essence. The set of letters transfers not only the symbolical instruction to a concrete subject, but also its spirit. For speech the letter designates the certain sound. To a sound the concept of a measure is completely applicable, it has frequency, the spectrum of frequencies, amplitude, etc. is more true. About spirit it is told, that " for He gives the Spirit without measure." (Jn. 3.34). To spirit the concept of a measure is not applicable. The spiritualized subjects, namely the theological deals with those it is difficult to investigate only rational mathematical methods. The apostle speaks: "Where the Spirit of the Lord is, there is liberty." (2 Cor.3.17). Attitudes between theological objects, by virtue of this spiritual property not rigid, not attitudes of equality as in fundamental classical symmetry, and attitudes to some freedom.
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Symmetry and orthodox the dogmatic person
Father, the Son and Lord Spirit
The basic doctrines of orthodox belief: a doctrine Trinitarian and a doctrine Christ logical.
Two books of the Bible begin words " In the beginning … ", this Genesis and the Gospel according to John. Both phrases, beginning these words, slightly open secret of the Holy Trinity. The first, speaks about ternary the genesis including the Creator and His creation - "the heaven and the earth". The second: ""In the beginning was the Word, and the Word was with God, and the Word was God " - seed from which all has grown Trinitarian theological. They at once oblige our idea to assert in the God simultaneously identity and distinction " . In other words symmetry and asymmetry. In the theological this combination of symmetry and disproportion, frequently enters the name symbolically two equality forming mirror - symmetric structure (1=3) and (3=1). At that, "the triple number is not quantity as we usually understand it; it designates in the Deity unspeak His order" . The order of ideal harmony between identity and distinction, symmetry and asymmetry. A name of this harmony - Love: "God is love". (1.Jn 4.8).
"Reached perfection in God sight, prelate Gregory Palama writes, that the God is "Unit in the Trinity and the Trinity in Unit…"" . We shall notice, - here prelate for brief expression Trinitarian doctrine uses a dissymmetrical phrase.
"After theoretical construction of the Trinity by the fathers capadokies, for us Divine Persons schematically began is thought as though a stand side by side, is connected with one divine creature represented by a horizontal line:
"- O - S - D - " .
If in this plan header Russian letters to replace with letters of the Greek language on which, as a rule, and wrote capadokies we shall receive the plan with strongly pronounced mirror symmetry:
-P - U - P -.
Whether symbolizes a tracing of the letter ? in this case, connection of Two Natures in the Single Personality at an embodiment of the Second Hypostasis the Holy Trinity? Symmetry of the ternary plan remain same and at replacement of a capital letter of a name UioV (Son) on LogoV (Word).
Enantiomorphism formulations gave rise to piously fatherly to an idea, considering and Christ logical questions. ""God our Jesus Christ became the Son of man, that the man would become the Son of God" (Sacred Irieney Lyons. Against heresies). This is asserted also by prelate Athanasius Velikiy in a word "About personification of God of the Word and against àrian"" .
"Trinity is present at the most intellectual structure Christ logical a doctrine, that is in distinction of the Man and the nature. A Trinity - one nature in three Faces, the Christ - one Man in two natures" . So dissymmetrical a phrase the orthodox seminary student of the twentieth century describes communication of two basic doctrines of orthodox belief.
"God was in Christ reconciling the world to Himself" (2 Cor. 5.19). "God -heaven - earth " on an image of Trinity Consubstantial and Indivisible has enabled to harmonize again triple genesis. For practical realization of this opportunity " in the world enters new reality- is the Church based on double divine house building: in practice the Christ and in deed of Holy Spirit, on two Faces Most-Holy of Trinity sent to the world  (the God - father, my note, priest. M.Z.). Thus "in deed of Christ join people" In deed of Spirit of them distinguishes. However, one is impossible without another; the unity of the nature is carried out in persons; that up to persons they can reach the perfection, can become in all completeness persons only in unity of the nature, ceasing to be the "individuals" living for, having the own "individual" nature and own will. And so, in deed of the Christ, and in deed of Holy Spirit are inseparable. The Christ creates unity of the mystical Body (Church, my comment) Holy Spirit, the Holy Spirit is informed human persons by the Christ" . House building it is symmetric. Symmetry of action of the Son and Spirit in Church corresponds also to their joint action in the Sacred History of the New Testament. "This ensured to clarification Most -Pure Virgin by Spirit, the Son could be given to people, and on a pray risen at the right hand Father of Son is sent to people Spirit "the Helper comes, whom I will send you from the Father" (Jn. 15.26) .
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In the beginning …
The first phrase of the Bible: "In the beginning God created heaven and earth" (Gen. 1.1) - it is symmetric. In the center of it is a word "God". At the left and to the right of it, not counting a pretext and the union, in twos other words. Such structure of the introductory offer of Holy Scriptus non-random. Hebraist, ask by a question why "it is not told: "God in the beginning created …", and "In the beginning God "created", the following answers. "It is obvious, because all over again man asks a question: and what was "in the beginning" from what all in the world began? And the answer to a question starts with the same word: "in the beginning". Then the second natural question follows: and who has created all this in the beginning? Who "has created"? And only then man, by reflection above these two great problems - "that was in the beginning? " and "Who is Creator?" - comes to concept about God; therefore sequence of words such: "In the beginning God"  has created.
Man not individually comes to such conclusions. In work quoted above about an origin of "Genesis" it is told: "heavenly Author of the book is Creator of the Universe: Ìîses wrote on suggestion of Sacred Spirit" [14.] whether symmetry of a considered phrase visible is familiar such supernatural co-authorship?
Thrice-One God opens itself in triplicity of existence. According to the first bible offer all existing or God, either heaven, or earth. All existence thri-partially. Existing creatures - two-particle. On the one hand, it is symmetric: both heaven, and earth - essence creation of God. On the other hand - it is asymmetric. Haven - world invisible, world not formalized, world to which concepts of a measure and number are inapplicable, world in which pneumosymmetry prevails above logo symmetry. Earth (in this case it is a synonym of a matter), on the contrary the world seen, world in which dominates a measure and number, the world, laws which in the greater degree are defined by symmetry logos, than symmetry of spirit.
Two -particle creations were only "in the beginning" before that time, about which "From the beginning which is" (Jn. 8.25) has told: "I was watching satan, fall from heaven like lightning" (Lk. 10.18). Since this instant the invisible world was divided in two: on heaven and hell. The world seen - earth, appeared as though press between opposite poles of the world invisible. The structure was formed antisymmetry, or, more likely, even if so it is possible to tell, àntogonosymmetry.
Antagonistic contrast of heaven and hell doesn't correspond to a plan Divine about creation. It's not contrast of light and darkness when the last is not that other as absence of the first. Jesus son Syrah mentions similar contrasts in the book, speaking: "opposite evil stands good, opposite death, life; so too opposite the devout stands the sinner " (Sir.33.14). By these words it is emphasized, that as death this absence of a life so it is evil - absence of goods, and a sin - absence righteousness.
Contrast of heaven sky and a hell, it and not contrast of two sexes when "in the beginning of creation, God made them male and female" (Ìk. 10.6). Here one-natural essences as two heteronym charges are drawn to each other "they are no longer two, but one flesh" (Ìt. 19.6).
We see, that in theology it is necessary to consider three types of contrasts. The contrast of the first sort is contrast such as a zero - unit, existence - nonexistence. Such contrasts are removed by filling of vacuum with corresponding absent essence. "Do not be overcome by evil, but overcome evil with good" (Rm. 12.21). Contrast of the second sort - type plus - a minus. Character of mutual relations of these contrasts can change, it will be changed. "For when they rise from the dead, they neither marry, nor are given in marriage, but are like Angels in heavens" (Ìk. 12.25). The contrast of the third sort, contrast antagonistic, is inherent, as a rule, only in free being. Here God creator procedure is established only after full abolition of one of the contradictory parties. "Shall I save them from the clutches of Sheol? Shall I them back from Death? Where are you plagues, Death? Where are you scourges, Sheol?" (Hos. 13.14, 1Cor. 13.55). "And death and Hades were thrown into the lake of fire" (Rev. 20.14).
Contrast of third sort - antagonistic symmetric pair "heaven - hell" has generated contrast of first sort: "Good - evil". Differently, this asymmetric pair has taken place "of the devil; for the devil has sinned from the beginning" (1Jn. 3.8). But what is evil? Its definition as absence of goods is definition àprophetic (negative). It speaks us, that evil is not good. The dictionary of synonyms gives us a triad: evil -harm - badly, i.e. too determines evil through denying. In the Bible of a word "evil" and "badly" for the first time meet after a narration about creation "shaped man from the soil of the ground" (Gen. 2.7). In the ninth and seventeenth verses of the second chapter of Genesis it is spoken about "the tree of the knowledge of goods and evil". But from these lines, what positive definition to harm to take it is impossible. Exegetic the comment speaks us only, that "" is good and evil" undertake here as two poles of all knowledge" . Further in the nineteenth verse it is readable: "Yahweh God said: It is not right that the man should be alone" (Gen. 2.19). From this citation it is already possible to try to take some positive information that God as not good as evil defines. The first, badly all not corresponding to His plan. We shall recollect told in the first chapter of Genesis: "God said: Let us make man in our image [and] in the likeness … God created man in the image of himself; male and female he created them" (Gen. 1.26,27). Thus, the plan has consisted in creation "on an image and in the likeness" and was expressed in creation two - men and women. The man as unit does not correspond to "project"; the creation is not completed, it in God eyes - "is "bad". The second, negativity of incompleteness of creation is removed only after creation of the wife about which "the man said: this one at last is bone of my bones and flesh of my flesh" (Gen. 2.23). The assistant to the man could become only a one-natural being with him of an opposite sex. Only after that "God saw all he had made, and indeed it was very good" (Gen. 1.31). The first human pair is symmetric on a uniform human nature and asymmetric on a sex. "The creation only becomes very good" when harmoniously counts symmetry and asymmetry. Hence, evil there is an infringement of this harmony.
The concept of a sin is closely connected to concept of evil. Ìîses when people supervised by him "You had cast yourselves a metal calf" (Dt. 9.16) Said him: "I … forty days and forty nights with nothing to eat or drink, on account of all the sins which you had committed, by doing what was displeasing to Yahweh and thus arousing his anger [your God]" (Dt. 9.18).
How evil has come in a material world? "Has the beginning a sin of one angel"  Evil, thus "at popular to the Christian doctrine angels can influence (being the spiritual nature) existence only through people" . The beginning of penetration of evil in a matter became fall of first people, to fall under to devil temptation (Gen. Ç.1-6). This central event of the Sacred History leads to exile Àdam and Åve from a garden of Eden and to a damnation of the ground. The God speaks about the main consequence of this damnation so: "By the sweat of your face will you earn your food, until you return to the ground, as you were taken from it. For dust you are and to dust you shall return" (Gen. 3.19). Told not that other, as expressed by bible language one of organic laws of physics - the second beginning of thermodynamics. Really, on the one hand, consequence of this law is that what work can't be made without dispersion of energy as heat in space. The person sweats for cooling surfaces of the body unduly overheating at fulfillment of work. On the other hand the second beginning of thermodynamics speaks about aspiration of any ordered system to destruction. "Dust (symbol of disorder) addresses in dust; between these stages probably time existence of the ramified alive structure. To live, we should "dissipation" (to disseminate energy), supporting quickly passing no equilibrium condition; figuratively speaking full balance it is equivalent death" [16.] (We shall notice in passing, that "full balance" is equivalent to ideal symmetry). It is possible, that thermodynamic laws observable today are not immemorial, and consequence of a fall of man.
Second beginning of thermodynamics is closely connected to concept of irreversibility of time, with its rigid asymmetry expressing in an opportunity to move only from past to future through present, rather the reverse. "The increase in the disorder, or entropy, eventually is one of definitions so-called arrows time, i.e. an opportunity to distinguish past from future, to define direction of time" . These are words modern physics. Seminary students and philosophers, feeling, in particular, notice dramatic nature of time irreversibility: "Time - unique process which is completely irreversible, and in it cruelty of the fallen determined world" [18.] "Any subsequent moment of life has most clearly affected does not keep in itself previous, and excludes or supersedes it itself from existence so all new in the environment of substance occurs due to former or to the detriment of it" .
Irreversible time is an altar on which the past is sacrificed to the future. Existence - result of an infinite victim. One orientation of current of time - consequence of that "local structural order can arise, if it is connected to even big destruction and disorder accompanying it somewhere in other area" [16.]. Even our today's limited life demands constantly made universal victim. Differently, the law of increase prevailing in the fallen world entropy - is the law of a victim. This law will until dominant, while an apocalyptical Angel is oath will not proclaim, "that the there shall be delay no longer" (Rev. 10.6). The oath will be given "Living for all time", That who the Infinite Victim has won death.
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Scientific and theological pictures of beginnings of the world
One of the important problems apologetics (basic divinity) is the question of comparison of representation on becoming world due to from Divine Revelation with the data extracted on basis of rational researches. First of all, it concerns to a question on beginnings and development of a material world.
"In the beginning God created heaven and earth" (Gen. 1.1). The bible narration begins with these words. Lips of prophet Isaiah God speaks: "It was I who made the earth and I created human beings on it" (Is. 45.12). Beings world has the beginning. Predicting about destruction of Jerusalem, Savior said, "for those days will be a time of tribulation such as has not occurred since the beginning of the creation, which God created." (Ìk 13.19). Wisdom God opens about itself that it "I was born before the mountains were settled, before the hills before He had made the earth, the countryside, and the first elements of the world" (Pr. 8.26).
In materialistic outlook long time dominated representation about eternity and infinity of the world. Stationary theories have given up the place of the theory of the developing world in the twentieth century. Representation about the eternal and infinite world was replaced by representation about the world arising and disappearing. The moment of a birth of the world began to call Big Explosion.
In divinity the temptation has appeared to identify Big Explosion with the beginning of divine creation. A picture of development of the world offered by a rational science from the first moment up to now began to compare with six-day. The delight was combined with numerous stretches and florid explanations of observable discrepancies between two descriptions of beginning of the world. Not stopping in detail on all successes and failures of search of symmetry of similarity between scientific and religious pictures of a history of the world, we shall concentrate the attention on the major from the point of view of Christianity a question. "We know, that … the world lies in the power of the evil one" (1Jn.5.19), that "Accursed be the soil" (Gen. 3.17), that "it will yield you brambles and thistles" (Gen 3.18), that on it "moth and rust destroy" (Ìt.6.19). At last, we "know, that the whole creation groans and suffers the pains until now" (Rm. 8.22) On the basis of words of apostle Paul that "nor things present, nor things to come, nor height, nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus, our Lord" (Rm. 8.38,39) we can conclude the following. A word the creature (ktisiV) the author of the message designates all created by the God, including space and time. In divinity of a word "creature" or "creation" sometimes understand in narrower sense: as the person or in general an alive essence. However, in the mentioned sense apostle Paul uses other Greek word - poihma, for example, in a phrase: "For we are His workmanship …" (Åpf. 2.10).
"For the Creation was subjected to futility " (Rm 8.20) as a result of a damnation made by the God sinned Àdam: "Accursed be the soil because of you! Painfully will you get your food from it as long as you life? It will yield you brambles and thistles, as you eat the produce of the land. By the sweat of your face will you earn your food, until you return to the ground as you were taken it? For dust you are and to dust you shell return." (Gen. 3.17-19). Archbishop Kharkov Ìàkary in the classical work "Orthodox-dogmatic divinity" in this occasion writes the following. "From words Everyday writer it is possible to conclude, that this damnation, first of all, concerns bear fruit the ground: It will yield you brambles and thistles; but the Apostle extends force of a damnation much further: to futility, he speaks, For the creation was subjected not of its own will, but who subjected it, that the hall creation (with us) groans and suffers until now (Rm.8.20, 22). In what this vanity to which the creature obeyed owing to falling the person will actually consist, with accuracy we can not define" . In a footnote to this fragment the author specifies: "Some of ancient teachers of Church had the individual opinions concerning to this subject, For example Òàcyan counted one of consequences of fall Àdam poisonousness some plants (ad Graec. p. XII), Theophilus Antioch - ferocity of wild animals (ad Autol. 11, 17), Àugustin - ugly creatures (contr. Julian. Op. imperf. V, 8), Isidore ispalic - easing of light solar and lunar (ord. Creat. c. V) and under" ( footnote 1468). Words about getting bread "By the sweat of your face" and with the subsequent disintegration ("to dust you shall return") speak death to us that present laws of thermodynamics take the beginning from the moment of a damnation of the ground (see the previous section).
If the space and time in which we nowadays exist also laws of the nature on which all terrestrial processes are made, were not those with what they before fall two variants are possible. Or, the theory of the Big explosion received on the basis of studying of physical laws of the present world is false also its comparison with six-day senselessly. Or, we should identify the Big explosion not with the initial moment of creation, and with the moment of banishment Àdam from Paradise and a damnation of the ground. Thus the world surrounding us it not ideal divine creation, and an embodiment of bible words: "Yahweh God made tunics of skins for the man and his wife and clothed them" (Gen. 3.21). "Tunics of skins" is a new world order, it is the world changed by the God adapted under a condition of the fallen person.
The similar idea was stated by bishop Vasily (Radzankî), having emphasized, that studying space we have "to deal with the world hereby, from the "second" world, heavens, the star worlds which have arisen as a result of catastrophic disruption from the Divine World, - in result of " big explosion" .
In a victim all is brought to the man created by God in a material world. In Lopukhin's widely known Explanatory Bible to a verse on skins copes such comment is given: "In this brief bible remark, in opinion of the best åxegets, the silent instruction on the Divine establishment of institute of sacrifices" (hereinafter my italics, priest is given. Ì.Z.).
Consideration of "tunics skins" as all surrounding man of a world is represented "competent" as bible "the symbolism of clothes develops in two directions. On the one hand, designates the world arranged by the Creator, and with another - promised glory lost in paradise" . We shall notice, that in Russian translation of Holy Scriptus by a word clothes different Greek words are translated. So in a narration about the Forerunner it is told: "John himself had a garment of camel's hair" (Ìt.3.4). Here clothes it enduma. During Transfiguration of the Lord "and His face shone like the sun, and His garments become as white as light" (Ìt. 17.2). In this case by a word of "clothes" it is translated Greek "imation", which designates clothes top is more often. In a fragment from hundred first psalm, narrating about temporariness of the world in comparison with eternity of God which is quoted by apostle Paul in the Message to Jews, it is told: "Thou, Lord, in the beginning, didst lay the foundation of the earth. And the heavens are the works of Thy hands. They will perish, but Thoy remainest; and they all will become old as a garment and as a mantle, Thou wilt roll them up; As a garment they will also be changed. But Thou art the same and Thy years will not come to an end." (Heb.1.10.12). In these lines in the Greek text the word "peribolaion" - an environment, a cover, a coverlet is used
Reflecting on a bible verse considered here, Judaic exegetic speaks: "When the word"îr" is written by letters "àin" è "reish" it means "skin"; when the word "îr" is written by Letters "aleph" è "reish" it means "light". "Skin" è "light" in a Hebrew ñîrrelate. Light of the First Day of Creation - "Skin" of God in which He has dressed himself. . We shall recollect psalmist: "wearing the light, as a robe" (Ps. 103.2), and the apostle who writes about the Christ, that He "dwells in unapproachable light" (1Òm. 6.16).
The scientific results constructed, on the basis of laws of the world surrounding us result, us not by first day of creation, and by the initial moment robbing in man in "robe of a sin". In this case bible words "Yahweh God made tunics of skins for the man and his wife and clothed them. Then Yahweh God said, now that the man has become like one of us in knowing good form evil, he must not be allowed to reach out his hand and pick from the tree of life too, and eat and life forever! So Yahweh God expelled him from the garden of Eden to till the soil from which he had been taken. He banished the man, and in front of the garden of Eden he posted the great winged creatures and the fiery flashing sword, to guard the way to the tree of life." (Gen 3. 21-34), are symmetric to the period of a natural history from the Big explosion before beginning of the man. About most this explosion known domestic astrophysicist wrote, that "particle" super nuclear density in which "huge gene" has been made any, "for any reasons has come to a unstable condition and has blown up…" . Thus, the moment of Big Explosion identified by us with the moment of banished from Paradise, with the moment of the beginning robbing man in skins robes is the beginning of a natural history. Whether this idea Giovanni di Paolo in the picture has represented Banished from paradise (time of creation: 1445) (fig. 1)? All that is described in the Bible up to the twenty first verse of the third chapter of the book of Genesis ("Yahweh God made tunics of skins for the Adam and his wife and closed them.") Belongs to a metahistory - to a history supernatural.
Advanced achievements of physics of elementary particles and quantum astrophysics appear symmetric to our theological statements: "According to the theory of strings, Big explosion was not the beginning of formation of the world, and only consequence of its previous condition"; "Conditions near to the zero moment to time corresponding to the beginning of Big explosion, are so extreme, that anybody yet does not know how to solve the corresponding equations ". .Fig.1
Six-day - creation by God of the world from absolute anything, from nonexistence. It is revolution. Robbing in fallen people in skins robes, which we have identified with becoming the world in its present kind - process evolutionary. As a matter of fact this reflection six-day in "distorting mirror of sin". This phrase correlates with the statement physics that "world before Big explosion was almost ideal mirror image of the after it" . Present Space though is deformed by a sin bears many features of ideal divine creation - "Epoch before Big explosion rendered huge influence on modern space" . Instead of symbolical days of creation development from "first motes of the world" up to man is stretched on millions years. Didn't reminds this forty-year wandering Jews on Sinaitic desert after they in the shortest way having reached "promised" have sinned the grounds before God and have not come in it. Then God said: "For forty years you will bear the consequences of your guilt and learn what it means to reject me." (Num. 14.34).
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Exegesis skins robes
My soul rejoices in my God;
Big Explosion according to theoretical and experimental researches has taken place tens billions years ago. With what to identify this space phenomenon with the beginning of creation (i.e. with the very first words of Genesis) or with banished from Paradise (end of second chapter) his remoteness from our days on six orders surpasses bible chronology according to which, from "creation of the world" us separates approximately seven and a half of thousand years. The majority of seminary students and the religious philosophers reflecting on this theme, count bible chronology conditional. Usually refer thus to words of apostle Paul: "But do not let this one fact escape your notice, beloved, that with the Lord one day is a thousand years, and a thousand years as one day" (2Petr.3.8). They are conformable to words of prophet David: "A thousand years are to you like a yesterday which has passed" (Ps. 89.3,5). Not challenging these arguments, we be asked a question, whether there corresponds date of creation of all world any escaping from us, but to a serious turning point in a history of the ground and the man?
In orthodox breviaries, in section "Key Easter" the table which first column is entitled is resulted: "Lethe from Àdam", and the second - "Lethe from Christ". Thus, the Church conducts the chronology not from the beginning of creation, and from its ending. And it is not simple the terminations, and since that boundary after which our ancestor began to be called Àdam. In the Bible this name for the first time meets in the twenty fifth verse of the second chapter of the book Genesis. The previous verse narrates about an establishment of a pair marriage. Then words have sounded: "a man leaves his father and mother and becomes attached to his wife; and they become [two] one flesh" (Gen. 2.24). However, only on earth Adam damned by God ""one flesh" as only after fall it is told will be attached to the wife" and two steels, that he "had intercourse with his wife Åve; and she conceived" (Gen. 4.1).
The bible narration begins with these words about a history of the man on earth ground damned by God. According to the chronology accepted in Church it has taken place approximately seven and a half of thousand years ago.
We'll ask oneself a question, events described in the fourth chapter of Genesis according to scientific chronology could concern to what period of time?
Àdam and Åve have consisted in a pair marriage. About any other wives Àdam or husbands Eve in Holy Scriptus it is not mentioned. The majority of researchers assert, that as steady social association family which assumed marriage relations only one of man with one woman, has arisen during an epoch of a late neolith with decomposition patrimonial building. A neolith (from neo... And greek lithos - a stone) or the new Stone Age, is an interval of time from 8 - 3-rd thousand years to N.C. During this period it is carried out transition from an appropriating facilities (collecting, hunting) to making: to agriculture and cattle breeding. We shall recollect, that about descendants of the first bible spouses it is told: "Avel became a shepherd and kept flocks, while Cain tilled the soil" (Gen. 4.2).
Further we read in books of Genesis: "Cain had intercourse with his wife; and she has conceived and gave birth to Enoch. He become the founder of a city; and gave the city the name of his son Enoch" (Gen. 4.17). In written sources of a mention of city concern to 4-3-d a thousand years to b. c. The archeology carries the bible city of Jericho to the period from two eight thousand years up to Nativity of Christ.
"Instruments of work of an epoch of a neolith, - we read in B.S.E. -, represent finishing stage of development of the stone instruments replaced then appearing in all plenty's of metal wares". And from the Bible we learn, that the wife of descendant Adam in the seventh knee - Zillah "gave birth to Tubal-Cain; [Fovella] he was the ancestor of all who work copper and iron" (Gen. 4.22).
Ten bible generations are separated with beginnings on the sinful earth Adam up to the Flood. By this time "people began being numerous on earth" (Gen. 6.1). This bible phrase correlates with scientific representations, according to which "in neolith… there was a sharp acceleration of rates of growth of the population, it increased for 40 % for 1000" (see. B.S.E. - "Population").
From the resulted comparisons follows, that, events described in the Bible, from birth Cain till times Noah, more likely, everything, concern to an epoch of a neolith.
There is no doubt, that between a history of becoming of mankind stated in the Holy Scriptus and scientific results of studying of development of culture there is some symmetry of similarity. Thus the scientific chronology does not contradict bible if to accept that last takes the readout from that moment which in a history is considered the beginning of a pair marriage. We shall notice, - since this moment the climate is stabilized, constant becomes vegetative and fauna. The destiny of the person is defined not independent any more from him with force of the nature, and his own creativity. It is the moment in a history of the world when on change to Divine Creation in material sphere there comes human creativity.
If the events described in the fourth and sixth chapters of Genesis, concern to a neolith, and before speech in the Bible went about banishment Àdam and Åve from Paradise, what reflection in the Word Divine processes" have found, an event from the beginning of space evolution up to the late Stone Age? Above we have assumed, that they are made in words: "Yahweh God made Adam and his wife of tunics of skins and closed them" (Gen 3.21)? If so, "tunics of skins" - all this surrounding the human person. Including a society or society without which existence of an individual is impossible: "it is not right that the man should be alone" (Gen. 2.18), the man - a being public.
Our comparison of religious and scientific pictures of beginnings and development of the world has led to the following. Everything, that is described in Bible before fall of the man lies outside of sphere of a rational science. Big Explosion - banishment from paradise, the beginning of creation of skins robes. About duration of this event the Holy Scriptus holds back. In a history of world it proceeds tens billions years. In books Genesis one verse is devoted to it. In a science innumerable quantity in many volumes exploration.
Why about the process, continued tens billions years, in the Bible it is spoken by one offer? The Holy Scriptus - Supernatural Revelation. The evolutionary history is accessible to research by rational methods. Omniscient God knew, that granted to Him to people the intelligence learns this process independently.
From the beginning of duplication of people up to the Flood it is possible to see a certain similarity in a piece of a bible history with a history of development of a life on the ground from its origin before the accident resulted in full extinction of dinosaurs and beings like to them.
The bible narration about a flood begins with words "The Nephilim were on earth in those days …" (Gen. 6.4). In the following verse it is readable: "Yahweh [God] saw that human wickedness was great on earth …" (Gen. 6.5). And "Yahweh said: I shall rid the surface of the earth of the human beings whom I created" (Gen. 6.7). As a result of this verdict " they were wiped off the earth and only Noah was left and those with him in an ark " (Gen. 7.23). So " on election of favor, remainder" (Rm 1.15)? with which was kept begins a new rise of mankind to salvation.
In a history of development of a life on the ground the period also was when "for corrupt were the ways of all living on earth" (Gen. 6.12) and too "The Nephilim were on earth in those days" (Gen 6.4) - giant animals. Their further evolution hardly would lead to beginnings of the person reasonable in his modern kind. But, on not absolutely still clear today to the reasons, there is the global accident very much reminding on the scales a bible flood. Giant animals perish, finer beings - the rest are kept. It that also starts a new coil of biological evolution, which leads to beginnings of the person. Beings without which salvation of the world would be impossible.
The put forward hypothesis identifying creation of "skins robes" with the period from Big explosion till a neolith, allows to suggest to interpret as follows "one of difficulties for interpretation of places of the Bible" (Lopukhin's Explanatory Bible): "When people began being numerous on earth, and daughters had been born to them, the sons of God, looking at the women, saw how beautiful they were and married as many of them as the chose" (Gen. 6.1,2). "The main difficulty consists in definition of the one who here should be understood under "sons God"" (in the same place). Aren't they descendants Àdam and Åve, and "daughters human" children of representatives of that society in which the first, bible family has appeared?
The Christ - "The last Àdam" (1 Cor. 15.45). We compare distribution of followers of the Christ to distribution of descendant's Àdàm. The Christianity has arisen in the environment of Jews of Palestine, which were in a pagan environment. The majority of compatriots of the Savior was accepted with his doctrines ("no prophet is welcome in his home town" (Lk. 4.24)), also have gone "The way of Cain" (Jud. 1.11), "You have condemned, and put to death the Righteous man" (Jàm. 5.6). However "little flock" (Ëk. 12.32), following precepts of the Teacher "go therefore and make disciples of all nations" (Ìt. 28.19) "and preach the Gospel to all creation" (Ìê. 15.16) have distributed Christianity in the environment of pagans. So "a wild olive" has taken root "olive tree" (Rm. 11.17, 24).
I shall allow itself to lead the following analogy. Betrayed the Christ on the crucifixion Jews - descendants Cain. Apostles - childs Sipha. Both those and others were related on Jesus' flesh from Nazareth - New Àdam. Pagans - "daughters human". Those from them who has accepted apostolic good news - "these were the heroes of days gone by, men of renown" (Gen. 6.4). But not all from pagans became "giants" of belief, the some people; "astray from the simplicity and purity of devotion to Christ" (2 Cîr. 11.3) have started to deform the Christian doctrine. Words too can be attributed to them Sirs: "my Spirit cannot be indefinitely responsible for human beings" (Gen. 6.3), understanding here Spirit Sacred, come down in day Pentecost.
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About symmetry six-day
Let's return to first three chapters of the book Genesis. The events described in it lay "on that side of the Greater explosion, behind its horizon". They are not subject to serious comparison, with what or given a rational science. In a bible narration about creation by the God of the world, "as well as in the subsequent story about a life in paradise of our primogenitors and their fall, except for cogitable events, there are symbols and allegories which value to us is not given to understand completely" . To one of such symbols is and noticed Thomas Àqvinat (and even earlier prophet David) symmetry of six days of creation. First three days of creation are conformable three subsequent, they form "two symmetric, or as it is accepted to speak, parallel of some" . Symmetry Six-day is poetically described in 148 psalm, it was specified by western seminary student Foma Akvinat. He wrote, that "the first part of the world is resulted in distinction in the first day, and decorated in the fourth; Average is resulted in distinction for the second day, and decorated in the fifth; the third part is resulted in distinction in the third day, and decorated in the sixth" (I quote on ). Really, if in the first day the God creates light, in the fourth - stars. In the second - heaven dividing waters, in the fifth - fishes and birds that have departed "on repeat heavenly". Animals and man occupy the land, which has arisen in the third day in the sixth.
The seventh day in which rested God "after all the work he had been doing" (Gen 2.2) day special. Only this day "God blessed … and made it holy" (Gen. 2.3). "The seventh day is a Sabbath for Yahweh your God" (Ex. 20.10, Dt. 5.14) speaks the Law given by the God through prophet Moses.
In aggregate with day the seventh six-day forms seven-parts structure. In it "Saturday Yahweh God" should take a special central place, since by words psalmist: "Let heaven and earth, acclaim him!" (Ps. 68.35). All creation is called for life for the sake of this eulogy, for the sake of service to God which "he rested on the seventh day after all the work he had been doing" (Gen 2.2). Seven-parts structure in which one of seven objects borrows central position distinct from others, and other six, are his satellites, is characteristic not only for the days of creation of the world described in the Bible. Further we shall see, that such structure is inherent in many phenomena of the Sacred History and a life of Church.
The order of following in time of six days of creation reminds spatial symmetry six-winged seraphs, surrounding a throne Lord in vision of prophet Isaiah. "Each with six wings; two to cover its face two to cover its feet and two for flying" (Is.6.2). In the center - a body seraph, which surround in pairs symmetric six wings. The image of these bodyless beings frequently it is possible to see on orthodox icons, in particular on icon Dormition of the Most-Holy Mother of God (Fig. 2).
Own faces seraphs close from light proceeding from "the Lord seated on a high and lofty throne" (Is. 6.1). We shall recollect days the first both the fourth - light and stars. Foots a symbol of a support on earth, remind us of the third and sixth days. Wings with which flied seraphs - a reminder to us about the heaven, about days the second and the fifth.Fig.2
In vision Isaiah six-wings seraph clears lips of the prophet burning coal, speaking, "this has touched your lips, your guilt has been removed and your sin forgiven" (Is. 6.7). In Church these words are said at communicating its any member Sacrament Christ at the Divine Liturgy. A liturgy - service on which the basic, central Sacrament of Church - Eucharist is made. Other six Sacraments form together with it seven-part structure similar to structure six-day.
Each divine service of a daily circle, and also domestic prayful rule contain in the order of service group of six prays, beginning with Òrisagion ("Holy God...") And coming to an end Prayer of Lord ("Our Father... "). The structure of this group of prayers reminds structure six-day. To the triple reference "Holy God, Holy Robust, Holy Immortal forgive us" more brief form of the same application "God have mercy upon us". Paired symmetry of two parts of considered group of prayers is emphasized included in both parts small doxology "Glory, and nowadays". The reference to God as by Sacred Trinity ("Most-Holy Trinity, have mercy upon us") symmetrically the reference to Him as to the Father ("Our Father..."). It as though shows, that under the doctrine of Church the belief "in the United God of Father needs to be understood in sense of the attitude to Secret of Sacred Trinity" (paragraph 90 of a catechism saint. Philaret).
Except for a prayer the major component of a life of the Christian is the fast. "Prayer with fasting and alms with uprightness are better" (Òb. 12.8). Except for one-day posts of a week divine service circle the Church has established three one-day and four lasting many days fasts of a circle year. And the basic in divine service year the Lent is central. Other six posts: day Beheading of St.John the Baptist, twelve Great Feasts Exaltation of the Precious Living-giving Cross, the Christmas Fast, Christmas Eve, Peter and Dormition Fast. Thus, posts of a year circle form seven-part structure similar to structure six-day. The similar structure has also the Great Post consisting from six-week Great Fast and Holy Week.
Symmetry of seven-part structure six-winged seraph is close to bilateral to symmetry of an eight-final cross. More truly bilateral symmetry is a component of symmetry seraph.
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Structural features in chronology of evangelical events
The main events New Testament Holy history- Christmas and Resurrection of Jesus Christ. On their symmetry specify the Sacred history texts of Paschal church chanting. For example, ikos an paschal canon: "Èäåì, ïîòùèìñÿ ÿêîæå âîëñâè è ïîêëîíèìñÿ, è ïðèíåñåì ìèðî ÿêî äàðû, íå â ïåëåíàõ, íî â ïëàùàíèöå îáâèòîìó…". Christmas and Resurrection of Jesus Christ are conformable not only wrap Him up in a white cloth. Day nursery Infant God had His imaginary father Joseph. Joseph Arimafejsky was buried crucify. "Ñ Òîáîþ äðåâëå, Ñïàñå, Èîñèô áåãàåò: è íûíå Òÿ èíîé (Èîñèô) ïîãðåáàåò" (Praises on matins Saturday of Holy Week). Concurrence of names in the Holy Scriptus is not casual. To recollect, that chieftain Jews enough, resulted them to the Earth Promised called Jesus (Greek. IhsouV the Savior). "On to command Lord it given also to the one who was the true Savior of the world (Lk. 1.31)" .
The body of the Savior was necessary in "new tomb, in which no one had yet been laid" (Jn.19.41). Pharisees "along with the guard they set a seal on the stone" (Ìt. 27.66). Not having broken this seal and a stone, Christ has left a tomb after the Resurrection just as at Christmas has kept imperishable virgin the Mother of God.
To see communication of the basic Sacred Events of Christmas and His burials it is possible, considering them icon pictures images (see. Fig. 3).Fig.3
The major stages New Testament the Sacred History the Church marks as Twelve holidays. The Christmas anticipates the Annunciation, and in forty days after Easter there comes Ascension. About these events it is possible to see amazing law in an evangelical narration. They are as though are dissymmetric in time.
Sent to Most-Pure Virgin "coming in, Angel said to her: Hailed, favored one!" (Lk. 1.28). These words the Annunciation narration begins. And the story about Ascension of the Lord is finished with words: " they [apostles] bowed to Him and returned to Jerusalem with great joy" (Lk. 24.52).
In the second part of the greeting " Blessed between wives " the angel speaks: "The Lord is with you " (Lk. 1.28). Before returned "to Jerusalem with great joy" apostles have heard from the Teacher: "I am with you always even to the end of the age" (Ìt. 28.20).
Before it "Jesus saying: all authority has been given to Me in heaven and on earth" (Mt.28.18). A similar idea states and sent in Nazareth good news: "He [Christ] will be great and will be called the Son of the Most High, and the Lord God will give Him the throne, His father David" (Lk. 1.32).
The Holy Scriptus speaks about first reaction Most-Pure Virgin to a meeting with the celestial: "she was greatly troubled at this statement, and kept, pondering what kind of solutation this might be" (Lk. 1.29). Disciples, "when they saw Him [the Resurrection Christ], they worshiped Him, but some were doubtful" (Ìt. 28.17).
The Savior - to doubtful to apostles and an angel - to the Virgin confused from bewilderment address with very conformable promisation. "You shall receive power - God speaks disciples, - when the Holy Spirit has come upon you" (Acts of the Apostles. 1.8). "And the angel answered and said to Her: Holy Spirit will come upon you, and the power of the Most High will overshadow you" (Lk. 1.35). These phrases appear enantiomorphism: words "power" and "Spirit" meet in them in mutually opposite sequences.
Let's recollect the phrase of V.N.Losskogo earlier resulted by us joint action of Sacred Spirit and the Incarnate Word: "Due to clarification Most-Pure Virgin by Spirit, the Son could be given to people, and on a prayer risen at the right hand the Father of the Son send peoples the Spirit "Helper Whom I will send to you from the Father" (Jn. 15.26) [5.] Are it testifies to deep theological sense of mirror symmetry of introductory and final parts of an evangelical narration observable by us aren't they?
Is that all initial and final events of an evangelical history enantiomorphism? We compare central stages in a terrestrial life of the Christ having place between His Christmas and Resurrection. Virgin Maria and Joseph with Newborn Jesus "when days of their purification according to the Law of Moses were completed, they brought Him up to Jerusalem to present Him to the Lord" (Lk. 2.22). Corresponding to this coming of Sacred Family in "the city of the great King" (Ìt. 5.35) Twelve the holiday is called Meeting of the Lord. "The Slavic word "sretenie" means "meeting". In an evangelical history it as though a meeting Shabby and the New testament" . In chronological sequence of evangelical events this meeting is resisted with Our Lord's Entry into Jerusalem. During time Meeting the prophecy just Simeon about the future sufferings of the Savior, which will share with Him him Most-Pure Mother, sounds. Addressing to Her, sacred elder said: "and a sword will pierce even your own soul" (Lk. 2.35). "Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished" (Lk. 18.31). So the Savior predicted to disciples, striding on voluntary suffering (see. Is. 53.7).
The evangelist of the Luke speaks, about Simeon God-receiver that "he came in the Spirit into the temple" (Lk. 2.27). Divine service texts of a holiday of Our Lord's Entry into Jerusalem words "The Holy Spirit grace of us has gathered today, and everything, having taken Thee Holy Cross, we are sing :bless Going in the name of Sirs, glory in heavens" (orthodox church chanting on a holiday "The Entrance of the Lord into Jerusalem"), let to us know that people meeting the Christ has gathered, also on inspiration from above.
Alongside with some symmetry Meeting and the Entry Lord into Jerusalem it is possible to notice as though antisymmetry of these two events. In the first case of Baby Jesus meet and glorify two elder: just Simeon and Anna - prophetess. In the second we notice "children who were crying out in the temple and speaking: Hosanna to the Son of David!" (Ìt. 21.15).
And at last, last two, symmetric in chronological sequence the events marked by Church as Twelve holidays: the Epiphany and Transformation. Their bright general feature is "a voice out the heavens" and "from heavens": "This is my beloved Son, with whom I am well-pleased" (Ìt.3.17, Ìt. 17.5, 2 Peter. 1.17).
The lead comparison of Evangelical events marked by church as Twelve shows holidays, that their sequence can be considered as some mirror symmetric structure consisting of two branches. One passes from the Annunciation by the Christening. Another - from Transformation to Ascension. However strongly pronounced enough symmetry is combined with asymmetry. Last consists that the period till the Christening is the period digression, and the period after the Mount Tabor events - the period of an ascention of the Son of Man. Apostle Paul has expressed such combination of these two symmetrically asymmetric processes by a short phrase: "He who descended is Himself also He who ascended" (Åph. 4.10). Words "He are" speak about identity, i.e. emphasize symmetry. Adjectives "descended" è "ascended" speak about asymmetry (or even, it is possible to tell, antisymmetry).
When I am for the first time paid attention to presence of the certain attributes of symmetry in structure of the Sacred Events, the first delight from the found out law of the Holy Scriptus, was replaced by doubt in the validity of the prospective plan. Is it admitted at its drawing up of the certain a stretch? Culmination event of a history of rescue - Golgotha, and on a descending branch of chronological sequence of Sacred Events at first sight is not present event symmetric to it. Not hoping on success, I nevertheless have compared the period of time when there was a crucifixion of the Savior, i.e. a piece from Our Lord's Entry into Jerusalem before Resurrection Christ to the corresponding period on a descending branch - the period from Christmas up to Meeting. I was captured with anxious fear; event symmetric Golgotha to a victim is Circumcision of Jesus Christ!
In the sermon for the holiday of Circumcision of Jesus Christ conterminous to civil New Year on old style archbishop Kherson Innokenty (1800 - 1857), spoke the following. "Circumcision of Jesus Christ is the seen beginning of His God victim for all other kinds disparagement and sufferings what will be undergone by Him for us during all life, made themselves a victim bloodless, and here iron and the blood, a seen presage of nails and a crown of thorns" (I quote on ).
The crucifixion of the Savior was preceded with the Last Supper and Prayer about the Cup. In the Jewish encyclopedia, in article "Circumcision" it is told, that after corresponding operation making it "or someone another the fault says above a glass a pray about health and longevity the child, then "the solemn meal is arranged, participation in which is considered charitable deed" . Probably, as in days of coming we considered Christ the similar custom that is quite entered in dissymmetrical structure of Sacred Events.
Accord of two moments of shed the Blood of Christ is connected one more concurrence very interesting, in my opinion. On the Last Supper taken place before God sufferings which were foretold with Circumcision, the Savior has established Sacrament of Sacred Communicating, having told, that it "is poured out for you is the New covenant in My blood" (Lk.22, 20). Since then this main Sacrament Christ of Church began to be made in all temples during the Divine Liturgy. In Orthodox Church two grades of a full liturgy as which authors prelates Vasily Veliky and John Zlatoust are considered are made. Memory of first of them (him pass away) coincides with a holiday of Circumcision of Jesus Christ. The second passed away to Lord in day in which orthodox it is esteemed Elevation a Cross changed shed on him by Blood of the Savior from the instrument of terrible execution in a symbol of an eternal life.
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Seven-part elements in New Testament the Sacred History
Four events marked by Church as Twelve holidays have not found the reflection in an evangelical narration. About one, - Come down Holy Spirit on apostles in day Midpentecost, - we know from the book of Acts. Other three are transferred us with the Sacred Legend. This Christmas of the Virgin, Her Introduction in the Jerusalem Temple and Dormition. We shall look, whether they will be entered in the mirror - symmetric plan of evangelical chronology offered by us.
Events from Christmas Most-Holy of the Virgin till Epiphany of the Lord are connected with the advent of Infant God Jesus'. First three: the Birth of Virgin Maria, Her bringing Joachim and Anna in the Temple and the Good news about Her Mother of God, anticipate the event which has occurred in Bethlehem cave. Others three: Circumcision of Jesus Christ, Meeting and the Epiphany - events after Christmas. We again find out seven-parts structure in which the main element Christmas takes the central place. It is uneasy to notice accord of in pair's symmetric events in time.
At chronology from Christmas new year comes not in day of celebrating of this Sacred event, and for the eighth day from it when the Church celebrate Circumcision of Jesus Christ. "At Jews the eighth day for this ceremony is appointed because only from second week of a life again born being can be considered independent" . Even about animals "Yahweh spoke to Moses and said: a calf, lamb, or kid will stay with its dam for seven days after being born. From the eighth day onwards, it will be acceptable as food burnt for Yahweh." (Lev. 22.26,27).
The eighth day is symmetric to day to the first. In this sense circumcision is identical to a birth. Christmas Most-Holy Virgin conformably to Circumcision of Jesus Christ is the moments of their introduction into a human society.
Is not less conformable Presentation in the Temple Most-Holy Virgin and a meeting in it just Simeon Infant God Jesus (Meeting of the Lord)?
The Annunciation and the Epiphany make related words of archangel Gavriil about future Son Maria: "He will be great and will be called the Son of the Most High" (Lk. 1.32) and sounded on Jordan "a voice out of the heavens, sayings: This is my beloved Son" (Ìt. 3.17).
Initial events new testament up to going out of the Savior on public service it is possible for a history will present as seven-part structure similar to the structures of days of creation considered by us earlier and six-wings seraph.
According to described by us is higher to structure of an evangelical narration to Epiphany of the Lord Transformation resists. Shortly before this event and at once after it the Savior for the first time speaks the disciples about the future sufferings, death and Resurrection. "From that time Jesus Christ began to show His disciples, that He must go to Jerusalem and suffer many things from the elders chief priests and scribers, and be killed, and be raised up on the third day." (Ìt. 16.21). Our Lord's Entry into Jerusalem Church celebrates as Twelve a holiday. In historical sequence it the following after mount tabor events. Sufferings and murder - pertaining to God death of the Savior, anticipate His Resurrection. Following for that in forty days Ascension of the Lord finishes an evangelical narration.
Both with Christmas, and with Resurrection are bounded up with other six episodes of the Sacred history, basically celebrated by Church as Twelve holidays. They are in pairs symmetric: Christmas of the Mother of God and Circumcision of Jesus Christ, Presentation in the Temple the Virgin Maria and a meeting in this temple Infant God (Meeting), the Annunciation and the Epiphany.
To death on a cross of the Christ resists Dormition of the Most-Holy Mother of God. Ceremonial entry Lord to Jerusalem is symmetric the entrance in this city of Sacred Spirit (Midpentecost). To transformation there corresponds Ascension on the heaven of the human flesh changed by the Christ.Chart 1
The order of following of sacred events in the New Testament is symmetric enough. Here a basic element - seven-part structure. It's center - Christmas or Resurrection. Other six episodes of the Sacred history surrounding them are in pairs parallel. The seven-part structures connected to Christmas and Resurrection, enantiomorphism - are mirror - are symmetric. Schematically it can be represented as follows:
Christmas events are finished with Epiphany of the Lord. The group of the episodes previous to Resurrection begins Transformation.
Between the Epiphany and Transformation John Forerunner's embassy to the Christ with a question has taken place: whether "Are you the Expected One, or do we look for someone else?" (Lk.7.19). The answer Lord - seven- part, with the structure similar to structure of the major sacred events.Chart 2
Thus lips of the Savior so frequently meeting in the Holy Scriptus and a liturgical life of Church consecrate the seven-part structural element.
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Spiral of the Creed
The creed is
The main dogmatic document of Orthodox Church - Nicaea-Czargradsky the Creed. It will consist of twelve paragraphs (not including final exclamations - Àmen).
Half from these paragraphs (members of the Symbol) is devoted to the doctrine of Church about Our Lord Jesus Christ - embodied by the Second hypostasis to the Sacred Trinity - the God the Word. These Christology's members are written down in the Symbol successively from the second on the seventh. The first and eighth paragraphs speak us about the God - father and God - spirit, accordingly. Last four members of the basic religious doctrine the document open representation of orthodox Christians about Church, sacrament of the Christening and Eschatology.
When the text of the Creed is written down, as is usual, - linearly the mention of Spirit Sacred (the third member) precedes its definition in the eighth point. In the majority of rates of dogmatic divinity studying Christology is preceded with acquaintance with trinitary concepts. Proceeding from this, from the methodological point of view us it was offered to arrange members of the Creed on a spiral. In this case the texts revealing trinitary a doctrine, we have put beside and at one level. There was, that such record of the Symbol, is especial in the Christology parts, as well as the theological objects considered above, possesses seven-part symmetry.Chart 3
Spiral structure of the Creed, more likely, all not original it is artificial the methodological reception created by us, and opened real law.
We shall pay attention that in the block diagram of the basic considered by us Religious doctrine the document of Orthodox Church the members speaking about Resurrection of the Christ (fifth) and about General Resurrection (eleventh) are located flush with trinitary paragraphs (the first, the second, the eighth). It illustrates to us theological position, which sounds in divine service language as follows: "has as though resurrectioned, if not the God was the Christ" (ode the seventh canon on matins in a week third on Easter).
Below trinitary-resurrection a level on the first coil of a spiral are located Christology members of the Symbol (the third and the fourth) reminding to us that the Christ "emptied Himself, taking the form of a bond-servant, and being made in the likeness of man; He humbled Himself by becoming obedient on the point of death, even death on a cross" (Phil.2.7,8). Above the average a level these members are resisted with paragraphs speaking about Raise Lord (sixth) and His Famous Second Coming. Asymmetry of the bottom and top parts trinitary a coil corresponds to words of apostle Paul: "it is sown in dishonor, it is raised in glory" (1Cor.15.43.)
Let's compare six Christology members of the Creed to stages Six-day. Christology the doctrine main religious doctrine the document begins with the statement one of essence the Father and the Son; its preeternal birth from the Father is compared to a birth "Light from Light". In the first day ñreation light which is separated from darkness. We shall recollect: "God is light, and in Him there is no darkness at all" (1Jn.1.5).
In the second day the God creates sharing water solid, calling its heaven. In corresponding to the second day of creation the third member of the Symbol it is spoken about come down from heavens of Son of God which, incarnated "us for the sake of the man and ours for the sake of salvation", has consecrated water elements with the Baptism in Jordan.
In the following section religious doctrine the Symbol it is spoken about the crucifixion of the Christ on God tree and His burial. In Six-day to this there corresponds appearance on the Divine voice of a land, which subsequently has accepted for burial Body Flesh Fallen asleep. During the same period of creation grows "tree, bringing a fruit". Of descendants of this tree it has been made also God tree, brought the Fruit of salvation - "the Fruit of life".
The fourth day symmetric in plan Six-day to day first, is a stage of appearance of stars "for branch of day from night, and for signs, both times, and days and years". In Christology to the fourth day there corresponds Resurrection of Christ when wives "very early on the first day of the week, they came to the tomb when the sun had risen" (Ìk.16.2). In Church day Resurrection of Christ (Easter) became a reference mark of a so-called year divine service circle, began to serve " indicate festivals, days and years"(Gen 1.14).
Arisen in the third day of creation the life in the form of plants in the fifth directs up in the form of birds, which have departed "on vault of heaven". In a member of the Creed corresponding to the fifth day it is spoken about Jesus Christ's rise on heaven. On a plan of the God for duplication of a bird go down on earth. The savior, rising on heaven, promised one's disciples ñîme down Holy Spirit, which has served distribution on the earth Church of Christ.
The main event of last day creations became appearance on the earth of the man, man in it God create to glory. To this day there corresponds the second coming the Christ in glory.
Don't speaks the comparison lead by us what Christology the doctrine of Church contains already on the first pages of the Bible? Don't evidence is unities of Church and Holy Spirits?
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Symmetry and antisymmetry of the Christ and Àdam
Opposition of the Christ and Àdàm goes back to apostle Paul. He speaks: "As in Àdam all die, so also in Christ all shall be made alive" (1Cor. 15.22) and "Therefore, as through one transgression there resulted condemnation to all man, even so through one act of righteousness there resulted justification of life to all man" (Rm. 5.18).
Further the parallel between the first man and Incarnated Logos is passed by martyr Irenaeus bishop Lyons (about 130 - 200) - disciple of Polycarp Smirnsky and presbyters, seeing still apostle John Theologian. The doctrine about salvation sacred Irenaeus in many respects is based on ideas about that, "that a concrete condition of transferring of fruits Incarnation of God on Àdam and his descendants is the real similarity existing between a life of the Christ and life Àdam"  And, "Christ has repeated the major events of life Àdam connected to his fall as though with the opposite is familiar" (in the same place).
In modern physics there is a concept of antisymmetry. It is symmetry of objects not only on geometrical [time] to coordinates in space [time], but also on additional discrete not geometrical [not time] a variable which can accept only two opposite values.
Distributing physical terminology on divinity, we can tell, that salvation of the fallen man is based on antisymmetry of the Christ and Àdam. But, we shall remind, that this antisymmetry concerns only "events connected with fall". In the rest the Christ and Àdam are symmetric, as the Savior "as we are [and, hence, and Àdam, (my note)] has been tempted in all things, yet without sin" (Heb. 4.15). It's not explain this symmetry and that fact, that for salvation of the fallen man of steel necessary not one, and two advents God-man.
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We believe "in one Lord Jesus Christ's, Son of God … For us, people, and our rescue gone down from the heaven, — accepted human flesh from Sacred Spirit and Virgin Mary, become the true person … Which again will come in glory to judge alive and dead. (the Citation from Symbol of faith). These two advents of the Savior - "New Àdam" resist also two-adventing Àdam old. The first about which it is said: "Yahweh God shaped man from the soil of the ground and blew the breath of life into his nostrils, and man became a living being. Yahweh God planted a garden in Eden which is in the east, and there he put the man he had fashioned" (Gen. 2.7,8). This adventing "with glory". And the second, after fall, when "So Yahweh God expelled him from the garden of Eden, to till the soil from which he had been taken … and in front of the garden of Eden he posted the great winged creatures and the fiery flashing sword to guard the way to the tree of life" (Gen. 3.23,24). It is possible to tell about this coming, that it was in disparagement. To it embodiment resists Logos "from Spirit Sacred and Virgin Maria". Words about the fallen forefather " Àdam has become like one of us" (Gen 3.22) can be paraphrased in this case mirror symmetrically as follows: here one of us began as Àdam. Âåcîme man, Christmas "Baby wrapped in cloths, and lying in a manger" (Lk. 2.12) It is opposite robbing in "tunics skins" (Gen. 3.21). The crucifixion - to taste of the forbidden fruit. Ascent on heavens, and sitting at the right hand the Father, became returning Àdam "in the first kindness". Briefly apostle Paul speaks about this symmetry of falling and salvation: "first man Adam, became a living soul; the last Àdàm became a life-giving spirit" (1 Cor.15.45.) Fig. 4. Golgotha
Symmetry of the Christ and Àdàm has found the reflection and in painting of icons crucifixions. Below bottom of a cross the human skull is usually represented. Under the legend it is skull Àdàm funeral on Golgotha - a place of the crucifixion of the Savior (Fig. 4).Fig.4
"The law, since it has only a shadow of the good things to come and not the very form of things" (Heb. 10.1) as any shadow it is symmetric to object its rejecting. The Old Testament (Law) in many respects enantiomorphism to the Precept New.
The first that can speak about mirror symmetry of ways of the Christ and Àdàm it that after taste of the forbidden fruit the court Divine above the man has taken place. Golgotha the Victim was preceded by court human above the embodied God.
Expiatory sufferings of the Christ begin with Gethsemane preys, which has sounded after refraction of bread on the Last Supper. Then "and His sweat became like drops of blood falling down upon the ground" (Lk.. 22.44). Banishmened of Eden to the man God said, "…in sweat of your face will you earn your food" (Gen. 3.19).
Given Pilate on beating to the Roman soldiers Savior is crowned with a blackthorn: "… soldiers, wove a crown of thorns and put it on His head" (Jn. 19.2). The God, damning earth, speaks Àdàm: "…it will yield you brambles and thistles" (Gen. 3.18). Our attention pays to this parallel a Sunday canon of the third voice in which first songs it is spoken: "God our, condemned for sinned (man) brings the ground instead of fruits of works brambles, the flesh has accepted a crown of thorns from hands lawlessness and has destroyed a damnation; He become famous" (Russian translation, see ). And sinaxaris Great Friday gives interpretation: "crown of thorns: swears on us banish". Don't speak about it and words of prophet Isaiah: "punishment reconciling us fell on Him" (Is. 53.5)?
Before a damnation of earths the Creator, addressing to the first woman, said: "I shall give you intense pain in childbearing, you will give birth to your children in pain" (Gen. 3.16). Virgin Maria tested this illness in Christmas of the Savior. The fourth song Resurrection of the Ñross a canon of the second voice narrates: "Virgin which has without serious consequences given birth to you, seeing you, the Christ, crucifixion on tree, has undergone parent grief" . During these sorrows Mother of God hears: "Woman! Behold, your son" (Jn. 19.26). In opinion of Church the Virgin, "adopted us at the Cross of the Son" became "Ìother sorts Christian" . Differently, she becomes new "Mother of all those who live" (Gen 3.20) - New 'Åve'.
The best God suffering of the Christ became God protege, when He cried out: "My God! My God! Why hast thou forsaken me?" (Ìk. 15.34). This evangelical event enantiomorphly to the moment of fall when "Adam and his wife hid from Yahweh God among the trees of the garden" (Gen 3.8). Before it primogenitors have tasted fruits "a tree in the middle", and the Savior after God protege has tasted on God tree "sour wine" and has made "it is finished!" (Jn. 19.30). So two moments decided destiny of the world: self-destructive taste have the forbidden fruit and God death of the Christ - are mirror - are symmetric.
Flesh fallen asleep God man "one of the soldiers pierced His side with spear" (Jn. 19.34). For creation to the forefather "helper suitable for the man … Yahweh God made the man fall into a deep sleep; and, while he was asleep, he took one of his ribs" (Gen. 2.20,21). In opinion of Church, "About, the Christ mine! Being pierced a spear in ribs, you have released from a damnation created of an rib of man (Àdàm) and was at fault deaths for all people (Åve)" (Russian translation the fifth songs Ressurection of the Cross canon of the fifth voice ; the same parallel sounds in sinaxarie Great Friday and in the fifth songs of a canon of Great Saturday). Such exegesis fully complies enantiomorphism narrations about fall and expiation. The wife is opened before taste of a fruit "a tree of the knowledge", the Savior spears after death on God tree.
Created in the sixth day weeks (Friday) the first man settles the God in "in garden Åden" (Gen. 2.15). On a place of the crucifixion of the Christ "garden, and in the garden a new tomb, in which no one had yet been laid. Therefore on account of the Jewish day of preparation they laid Jesus there" (Jn.19.41). To communication Calvary and Eden gardens pays attention sinaxaris Great Friday: "In a garden, as Àdam in Paradise".
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Symmetry of Calvary
From symmetry in time we shall pass to symmetry in space.
All four evangelists emphasize symmetry of a picture Golgotha events. Apostle Matthew speaks: "That time two robbers were crucified with Him: one on the right side, and one on the left." (Ìt. 27.38). He is echoed by other evangelists: "They crucified two robbers with Him, one on His right, and one on His left side" (Ìt. 15.27); "And when they came to the place called the Skull, there they crucified Him and the criminals, one on the right, and the other on the left" (Lk. 23.33); "…there crucified Him and with Him of two others men, one on either side, and Jesus in between" (Jn. 19.18).
In a narration of the apostle Luka external symmetry of a picture Golgotha executions is combined with asymmetry of behavior of two robbers. "One of the criminals who were hanged there was hurling abuse at Him, saying: Are you not the Christ? Save yourself and us! But the other answered, and rebuking him said: Do you not even fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are deserve for our deeds; but this man has done nothing wrong. And he was saying, Jesus remember me, when you come in Your kingdom!" (Lk. 23.39-42). Quite probably, what exactly about such asymmetry of behavior spoken with words Åecclesiastics: "The sage's heart leads him aright, the fool's leads him astray." (Åc. 10.11).
Don't reminds a combination of external symmetry of the crucifixion of Then who "for having exposed himself to death, and for being counted as one of the rebellious" (Is. 53.12), with asymmetry of behavior of these criminals, functional asymmetry of a human brain? This feature of the central nervous system of the man has been found out neurophysiologes several decades ago. They have established, "that the left brain operates with logic, analytical way, and the right brain works in a synthetic manner" . Here the "left" and "right" brain names its hemispheres, which are externally absolutely symmetric.
Golgotha, on Hebrew means a skull. The skull is a skeleton of a head of man which basic part is man. In man, as well as in a brain, symmetry is combined with asymmetry. "It is erroneous to count symmetry of, man an indispensable condition of his beauty. For an estimation of beauty of man set of attributes and small asymmetry"  is important. These words once again confirm, that true beauty not in symmetry or asymmetry, and in harmony between them.
Small asymmetry on a background of strongly pronounced symmetry is inherent in images of Cross Christ on orthodox icons. That fact is surprising, that the basic proportions of the crucifixion and face of man coincide (fig. 5). Thus wounds from nails on hands of the Savior coincide with pupils of eyes, and on legs with an oral crack in area lip alveus.Fig.5
The crucifixion and face of man are connected by symmetry of similarity. On an icon of Mother of God Ahtyrskaja face Most-Holy Virgin and Crucifixion, harmoniously combined in uniform composition is represented. Such harmony became certainly possible due to conformity of proportions of a human face and Cross Christ.Fig.6
Blessed Jerome Stridonsky (about 342-420) compared a cross to a flying bird. If closely to consider separate folds skin on man it is possible to notice and some symmetry of his similarity with a soaring bird. Especially clearly to present wings eyebrows, and the straightened tail - folds, missing from a nose to a chin help. Wings are lowered and tips concern ears. Position of the bird's paws coincides with nostrils of man. Proportions of "bird" on face of man are close to proportions of the pigeon - a symbol of Sacred Spirit. This symmetry of similarity can be noticed on some icons of Annunciation, Epiphany of the Lord and Ñome down Holy Spirit (Fig. 7,8,9).Fig.7 Fig.8 Fig.9
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"Secret this is great…"
The lovely friend, you do not see,
The special place in the Christian literature from the Gospel up to compositions of Sacred Fathers and liturgical texts is took up with a special version of symmetry of similarity, which we have named blowing or parabolic symmetry. Prelate Vasily Veliky speaks, that God "make sure of us in miracles, has preliminary specified to us set of cases in the nature" . In particular, prelate gives an example transformation of a lazy-tongs into a chrysalis, and chrysalis in the butterfly as an image of general resurrection in other changed flesh. If the way of duplication of butterflies narrates to us about the greatest eschatological secret, that is not present any sacramental images in reproductive property man, in sexual love? Religious philosopher Nikolay Berdjaev wrote: "The secret of break is connected to sex and love in the world and secret of any connection; the secret of individuality and immortality is connected to sex and love also" . And new martyr priest Anatoly Zhurakovsky in the work "Secret of love and sacrament of a marriage" spoke, that "the natural sexual love finds the supreme sense behind sides of a nature, in an empire of good fortune, not in pagan, natural, even and mystical the profound consciousness, but in bowels of the Evangelical doctrine" . Dare to look "for sides of a nature" through a prism of "Evangelical doctrine", having armed with owls of apostle Paul: "For the pure, all things are pure; but to those who are defiled and unbelieving nothing is pure, but both their mind and their conscience are defiled (Òit. 1.15).
Following Gregory Theologian, Saint John Damaskin in "Exact statement of Orthodox belief" by the example of the first human family explains unity of the nature and distinction of persons in the Sacred Trinity. He speaks, that "just as and Àdàm which - is not given birth, for he - creation of God, and Siph which - is given birth for he is a son Adam, and Åve which has left rib Àdàm for this has not been given birth differ from each other not by the nature as they are essence of people, but on an image of an origin" . Not only family Adam and Åve but also any family can be considered as image Alive initial of the Trinity. Married couple is the First and the Second Hypostasis. Children - Hypostasis the Third - Spirit Sacred "Everywhere present and all world filling" (the Citation from a pray "O Heavenly King"). Don't is ïðèêðîåííîé symmetry between three man the Old Testament Trinity and family Abraham?Fig.10
Not gift on many icons except for three angels represents also antiquated forefathers (Fig. 10). And the central event of a meeting in oak grove Ìàmrå was prophecy Abraham that "then your wife Sarah will have a son" (Gen. 18.10) and, that from him " will become a great and powerful nation and all nations on earth will bless themselves by him" (Gen. 18.18).
Don't confirm symmetry of similarity between family and the Triune Founder of a word: "God created man in the image of himself, in the image of God he created him; male and female he created them" (Gen. 1.27) didn't it?
Trinity - harmony of symmetry by the nature of three Hypostasis and Their asymmetry by origin. She is called Indivisible. Its terrestrial image - family on the divine plan too is indivisible: "what therefore God has joined together let no man separate " (Ìt. 19.6, Ìk. 10.9). A pledge of indivisibility of family is the love harmonizing sexual asymmetry of spouses with symmetry of their general human nature.Fig.11
The orthodox seminary student professor S.V.Troitsky notices: "Marriage history of Church in paradise begins, marriage begins also history of Church New Testament" . We shall add to this, that a marriage history of the fallen man on earth damned by God, i.e. a history of Church antiquated after fall begins also. This history begins words: "Àdàm had intercourse his wife Åve…" (Gen. 4.1). "Notice, - prelate John Zlatoust speaks, - when it happened … after banishment from paradise. Up to disobedience there was no [a speech about] live together… in the beginning a life was virgin" . The intimate side of a marriage in its present kind has appeared since that moment when people were excommunicated from a tree of a life. Through banishment from paradise and excommunications from this tree the first people have lost personal immortality, the verdict of the divine court began to prevail over them: "For dust you are and to dust you shall return" (Gen. 3.19). But "mercy triumphs over judgment" (Jam. 2.15). And God, allow death of man, keeps immortality of a human nature. "Tree of life in the middle of paradise" (Gen. 2.9) it is replaced with "a tree of a life" in belly Åve and all subsequent women. Each lunar month it gives a potential opportunity for origin of the new human person.
Way to a pre-natal tree of life, in "is garden enclosed. Promised bride, a sealed fountain" (Song 4.12) lays through loss of primary virginity, through destruction of a barrier, as "and the fiery flashing sword" (Gen 3.24), protects this way. Doesn't present behind bible words about first knowledge Åve of the indication on the first bloody victim brought to an altar of an eternal life? In fact "there is no forgive without shed of blood" (Jam.2.13). Since then each woman at her first connection "in one flesh" brings such sacrifice. In any female destiny this irreversible (naturally) process can take place only once. "So Christ also, having been offered once sacrifice" (Herb.9.28), has opened a way to Eden tree of life - an eternal life not only for a uniform human nature, but also for everyone human hypostasis. Then "the veil of the temple was torn in two from top to bottom; and the earth shook" (Ìt.27.51).
Before the beginning of a joint life of groom and bride the old tradition has established to carry out a solemn meal. The Christ, taken part in one of them, emphasized its importance. Then He in the wonderful image has realized water into wine, than has put "the beginning of His signs Jesus in Cana of Galilee and manifested His glory" (Jn. 2.11). It is possible, that the miracle in Cana is a prototype of the Last Supper, which was taken place before shed Golgotha of Blood. This evening meal has begun sacrament Eucharist repeatedly made since then by Christians. After a wedding feast follows shed of blood virgin which opens an opportunity of the future "bloodless sacrifices", continuing a life of mankind.
Eucharist sacrifice - an image of a terrestrial life of Son of Man from Christmas before Rise. Instead of whether "bloodless sacrifices" in matrimonial relations a way of life of man are? Dressed as the fallen Àdàm, in "skins robe", the small part of human flesh unconsciously aspires in "paradise of sweet", to lost to "tree of life". But the flesh of him doesn't reach, returning in "ground from which it is taken" - in the ground covered with "thorns" is fated to it. However before it there is as though a branch oppresses from a body, and something directs to "tree of life" named a word, conformable latin, translated as "spirit". And, at last, as though in biological sense, words are executed: "...Overcomes, I will grant to eat of the tree of life, which in the middle of paradise" (Rev.2.7).
"Overcomes" after achievement of "completeness of times" in other, updated flesh "resurrection" during a new life. This resurrection is accompanied by torments: "a woman when is in travail she has sorrow" (Jn.16.21.) But transform this sorrow that "sorrow which was not from the beginning of creation" (Ìð.13.19). Probably, patrimonial torments symbolize the apocalyptical accident previous to general resurrection when and "the death and Hades gave up the dead which were in them" (Rev.20.13).
The described symmetry of similarity probably testifies that the matrimonial affinity is written down on language of the nature a history of our saving, natural revelation of the Good Message. Whether not therefore hordes of "angels of darkness" rise against healthy family relations, trying them to destroy? Sacred Just John Kranshtadsky here is how speaks about it: "About the most holy law child-bearing, showing immense knowledge and goodness of God! And meanwhile the enemy, seduced in the beginning a sort human through taste of the forbidden fruit, amplifies with itself youth, hardly not from infancies, to corrupt us through members child-bearing… on anything so the devil doesn't attack, anything so doesn't abuse, not filth above anything so doesn't swear. As above genital members of man and woman…" .
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Statistical asymmetry of a bible narration
"In the beginning God created heaven and earth". The Bible begins with these words. In what degree, its narration is devoted to the heaven and in what degree to the earth? Whether the attention to the earth and the heaven in Old and the New Testament is identical? We shall try to answer these and similar questions with the help of the program "Bible computer directory".
The word "heaven" meets in Bible of 656 times in 614 verses, and a word "earth" accordingly 3312 and 2914. Thus, about the heaven it is mentioned approximately five times less often, than the earth. As a whole Bible geocenterly. The heaven is the world of angels. On the earth the main character -man. About him it is mentioned in Revelation in 2015 verses of 2181 times, that more than six times surpasses a mention of angels. About them it is spoken all in 341 verse (357 times). As a whole Bible not only geocentric, but also anthropocentric. But it is only as a whole. Between Old and New Testament we shall see an essential difference. If in Old Testament angels are mentioned approximately ten times less often than man (159 and 1629 verses accordingly) in New only in two (182/386.) even greater distinction between two precepts it is observed concerning a mention in them the earths and heaven. If in verses new testament texts of a word "heaven" and "earth" meet approximately equally - accordingly 205 and 222 verses in books of Old Testament the number of verses in which is mentioned earth, more than six times exceeds number of verses devoted to heaven (2692/409). Antiquated Revelation the greater attention gives earth whereas in New Testament aspires to change a direction of "vector of attention" on opposite, direct it to heaven. Observable in numerical expression illustrates evangelical words "come nearer Kingdom of heaven" (Ìt.3.2; 4.17; 10.7).
Similar laws are observed and at comparison of frequency of the use of words "law" and "grace", and also "word" and "spirit". Antiquated revelation concentrates our attention to law. Verses with this word meet in sixteen and a half of times more often, than verses a word "grace". The New Testament pays approximately identical attention to law and graces devoted, it verses meet in a proportion 3/2 (accordingly 157 and 118 verses). The like picture is observed and for words "word" and "spirit". In books of New Testament of them it is possible to find in 345 and 352 verses accordingly. And here in Old Testament the mention of spirit meets almost twice less often, than about a word (303/1162). This direction of New testament from the letter to spirit is emphasized with words of apostle Paul: "He [God] made us adequate as servants of a new covenant, not of the letter, but of the spirit; for the letter kills, but the spirit gives life" (2 Cor. 3.6), and also: "Now we have been released from the law having died to that by which we were bound, so that we serve in newness of the Spirit, and not in oldness of the letter" (Rm 7.6).
Let's return to consideration of key words "heaven" and "earth". We shall look, as the relation of frequencies of their use on various groups of bible books varies. We shall designate the relation of quantity of verses with a word "earth" to quantity of verses with a word "heaven" in chosen group of books as factor Ç/Í. If for all books of the Bible this factor is equal 4,75 only for initial its size makes 4,78. The observable insignificant difference (only in the second sign after a comma) allows, further to not bringing to a focus what books are taken into account in calculations only initial or all.
For all antiquated books Ç/Í it is equal 7,12. It is maximal for Pentateuch, and makes size 12,54. These are the "ordinaries" books from all bible narration. On the second place on "utilitarian" books of their prophet's Ç/Í - 8,7 stand. Exception is made with the book of the prophet, which frequently name "antiquated evangelist".
" The book of prophet Isaiah, according to the conclusion to which there has come a bible science, is not product of one author. In it are collected scripture both itself Isaiah, and prophets of his school … the First part of the collection (chap. 1-39) will consist of separate speeches (mainly itself Isaiah) … the Second part (chap. 40-66) concerns to time of a captivity and after a captivity [44.] to this part of a prophecy the fifty third chapter in details predict Golgotha events concerns. The fact of division of the book of prophet Isaiah on two parts brightly illustrates factor Í/Ç entered by us. For the first part it makes size 13,7, and for the second only 2,3. We shall note, that in antiquated texts about the same value has the considered factor only for Daniel's book (2,2). This value of all in one and a half time is lower than corresponding for the Gospel is from Mark (see lower).
For historical books the relation of all considered by us approximately on 20 % is lower Ç/Í at prophets (6,59.) "The Law and the Prophets were proclaimed until John; since then the gospel of the kingdom of God is preached, and everyone is forcing his way into it" (Lk.16.16). For acceptance of this annunciation prepares instructive books is most aspiration to the heaven of the book of an antiquated canon. Than them Ç/Í approximately is twice lower, than at Pentateuch and it is equal 2,97.
As though not direct the look to the heaven authors of antiquated books the relation of verses devoted to earth to "heavenly" verses for them always is much more than unit. And only in New Testament products it not only comes nearer to unit, but also becomes lower than it. As a whole for all Good Message Ç/Í it is equal 1,09. This factor for narrations of apostle's Ìàttew and Mark 1,38 and 1,54 accordingly is maximal. At the evangelist Luke and evangelist John Theologian the relation of quantity of verses containing a word "earth" to quantity of verses with a word "heaven" become less units. For the Gospel from Luke Ç/Í it is equal 0,86, and for the Gospel from John - 0,76. About the heaven both apostles mention more often, than earth. Even below factor considered by us at apostolic messages, it is equal 0,74. New testament book can attribute the Acts of sacred its apostles Ç/Í to most "terrestrial" makes size 1,56 (little bit more than for the Gospel from Mark).
In John Theologian's Revelation which so reminds on spirit and style antiquated prophecies, about heaven it is mentioned almost as much, how many and about earth (Ç/Í=1,14), that is not typical of one antiquated text. We shall recollect, that for books of prophets of the Old Testament this factor is higher almost six times.
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Eucharistic symmetry (Instead of the conclusion)
For the majority of the types of the symmetry meeting in divinity considered by us, it is possible to find analogues in other scientific disciplines. So, for example, symmetry between natural-science representations and a bible narration about beginnings of the world, is similar what adequacy or the physical phenomenon and its model. Symmetry in time of Sacred events is similar symmetries found out in the literature and music.
Now in conclusion of our narration consider type of symmetry important from the theological point of view it is difficult for them to find analogue among the phenomena of a material world.
Church as Ever-virgin glorifies most-Holy Virgin. It is meant, that by her up to Christmas, at Christmas and after Christmas remained Virgin. Differently Her physical condition up to Incarnation and after him is identical - symmetrically. However up to Christmas Christ she was one of daughters God-elite people, and the ambassador became the Mother Of God, there was "More Honorable than the Cherubim and beyond compare more Glorious than the Seraphim". Symmetry of the form is combined with asymmetry of the maintenance. Is not there whether in it a display of law, what God in the mysterious image incorporating with a matter not changing its external shape radically changes it at a hidden spiritual level? Whether makes related it ever virgin with Eucharist?
On the Last Supper which was having place still up to God sufferings of the Savior, He "took some bread, and after a blessing, He broke it and gave it to the disciples, and said, 'Take, eat this is My Body. And when He had taken a cup and given thanks, He gave it to them, saying: drink from it, all of you; for this is My Blood of the Covenant, which is poured out for many for many for forgives of sins" (Ìt. 26.28). These words God has established the Sacrament, which has received, further name Eucharist, and words "My Flesh is true food, and My Blood is true drink. He who eats My Flesh and drinks My Blood abides in me, and I in him" (Jn 6.55,56) has specified identity Eucharist bread and the Body and Blood. This identity is confirmed with rhetorical questions of apostle Paul: "is not the Cup of blessing which we bless a sharing in the Blood of Christ? Is not the Bread, which we break, a sharing in the Body of Christ?" (1Cor.10.16).
Bread and wine during time eucharistic canon on the Divine Liturgy become a true Body and Blood of Christ, not changing thus of the physical and chemical properties.
From the moment of the Last Supper about this day Eucharistic bread and wine were identical to those, which are blessed in Sion to upper room by Savior. Not for nothing Church speaks us before a sharing sacred Secrets of Christ: "Supper Secret This Day…", i.e. here and now.
Eucharistic symmetry, i.e. identity Holy Secrets of Christ it is not dependent on space and time - a basis of unity of Church. "One bread, we are many are one body; for we all partake of the one bread" (1Cor. 10.17), are spoken by apostle Paul.
The human sins breaking unity of Church, conduct and to infringement and Eucharistic symmetry.
Any symmetry as recurrence in space or in time of some objects identical to some extent lying between two ideal limiting identities: identity figurative and identity Eucharistic. The symmetry, meeting in the world surrounding us, essence the "strings" tense between these two theological symmetries.
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Key words their origin, value and synonyms
Any knowledge bases
Symmetry. Harmony. Sympathy. Symbol. Symphony. Parable. Likeness. Analogy.
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Priest Michael Zalessky