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“BEHOLD, I MAKE ALL THINGS NEW” (Rev 21:5) MODERN ORTHODOX THEOLOGY

Professor Dr Paul Ladouceur Université de Sherbrooke Trinity College, University of Toronto

MAJOR DOCUMENTS OF ORTHODOX THEOLOGY 16th – 19th CENTURIES (Including the major “Symbolic Books”)

Lutheran-Orthodox Dialogue 1573-81: The Three Answers of Patriarch Jeremiah II (excerpts)...... 2 Confession of Cyril Lucaris (1629)...... 12 Confession of Peter Mohila (1643)...... 16 INTRODUCTION...... 16 PART ONE ORTHODOX CONFESSION OF FAITH OF THE CATHOLIC AND APOSTOLIC EASTERN CHURCH – ON FAITH...... 19 PART TWO OF THE ORTHODOX CONFESSION OF THE APOSTOLIC EASTERN AND UNIVERSAL CHURCH ON HOPE...... 58 PART THREE OF THE ORTHODOX CONFESSION OF THE EASTERN CHURCH...... 71 Confession of Dositheus, Patriarch of Jerusalem (1672)...... 87 St. Philaret of Moscow: Longer Catechism of the Orthodox Catholic Eastern Church (1830)...... 105 INTRODUCTION TO THE ORTHODOX CATECHISM...... 107 THE FIRST PART OF THE ORTHODOX CATECHISM. ON FAITH...... 115 THE SECOND PART OF THE ORTHODOX CATECHISM. ON HOPE...... 153 THE THIRD PART OF THE ORTHODOX CATECHISM. ON LOVE...... 163 CONCLUSION...... 179 Encyclical of the Eastern Patriarchs (1848)...... 181 2 Lutheran-Orthodox Dialogue 1573-81:

The Three Answers of Patriarch Jeremiah II (excerpts) http://www.orthodoxinfo.com/ecumenism/jeremiah.aspx The excerpts that follow are from Augsburg and Constantinople, by Fr. George Mastrantonis (Brookline, MA: Holy Cross Press, 1982). The First Answer of Patriarch Jeremiah II of Constantinople, Concerning the Augsburg Confession, Sent to Tubingen [May 15] 1576. [p. 31] We received the letters which your love sent us and the booklet which contains the articles of your faith. We accept your love, and in compliance with your request we shall endeavor to clear the issues in which we agree and those in which we disagree. The expression of love is the fulfillment of the Law and Prophets [cf. Rom 13:10]. Indeed, it is fulfilled, we may say, not only by mere words, but proven by the very facts themselves and by deeds. Even as the most precious stones that need no words of praise, yet they are looked upon with admiration because of their own intrinsic worth by those who know their value. You have displayed such a love, most wise German men, bereft of pride in those matters which you have communicated to us. In responding, then, we shall say nothing originating of ourselves, but (what is pertinent) from the holy seven Ecumenical Synods with which, as you write, you acquiesce and you accept. We shall further speak in accordance with the opinion of the divine teachers and exegetes of the divinely inspired Scripture, whom the catholic Church of Christ has received in common accord, for their words and miracles illuminated the universe like another sun [cf. Mt 13:43]. Because the Holy Spirit breathed on them and spoke through them. Indeed, their statements shall remain unshaken forever because they are founded on the Word of the Lord. The Church of Christ, according to Saint Paul, is the "pillar and bulwark of the truth" [I Tim 3:15]. And according to the divine promise of the Lord, the gates of Hades "shall not prevail against it" [Mt 16:18]. And although some are carried away by portentous thoughts nevertheless, this Church stands secure and steadfast, solidly supported on the rock and on those other teachings on which the truth has been established [cf. Eph 2:20]. For those who are of the Church of Christ, are wholly of the truth; but those who are not wholly of the truth, are also not of the Church of Christ. Therefore, we follow in the path of truth and offer the sound word for the upbuilding of the true faith. And with this we beseech the prayers of those who love the Lord, so that our mind may be guided by His divine grace in the path of peace [cf. Lk 1:79]... [29. An Invitation To Follow the Holy Synods, pp. 102-3] All these things which we have spoken, beloved, are founded, as you very well know, upon the inspired Scriptures, according to the interpretation and the sound teaching and explanation of our wise and holy theologians [the Fathers of the Church]. For we may not rely upon our own interpretation and understand and interpret any of the words of the inspired Scripture except in accord with the theologizing Fathers who have been approved by the Holy Synods, [inspired] by the Holy Spirit for a pious purpose, lest our thought, like that of Proteus move around here and there, deviating from the correct evangelical teaching, from true wisdom and from prudence. But someone will say, how can these things be corrected? In this way: with the help of God. Let no one undertake or think anything contrary to the decisions of the Holy Apostles and the Holy Synods. He who uprightly keeps this principle will be a partner with us in our rejoicing, a member of our community and one who holds the same faith. But what communion would one have with us, who rejects the aforementioned canons and opposes the Apostles and shamelessly 3 turns himself against the Holy Apostles? What part could he have with us? Somewhere one of the teachers [of the Church] says to those who strive to be pious: "One who speaks contrary to the things which have been decided—even though he is trustworthy [cf. l Cor 4:2; 9:1], lives as a virgin, does wonders, and prophesies—is a wolf in sheep's clothing, who causes the ruin of the sheep." Another teacher says: "It shakes loose something that seemed good to the God-bearing Fathers, that cannot be called administration, but violation and betrayal of the dogma." Still another teacher [Saint Basil] says: One who has the judgment of Christ before his eyes, who has seen the great danger that threatens those who dare to subtract from or add to those things which have been handed down by the Spirit, must not be ambitious to innovate, but must content himself with those things which have been proclaimed by the saints. [Against Eunomius 2, PG 29.573-652] Therefore, since so many and such important of our theologizing Fathers forbid thinking otherwise, there is only one correction: conform to the Holy Synod and follow the canons of the Apostles and, thus, follow Christ in all things. [30. Closing Salutations] O most wise German men and beloved children of our humble self, since, as sensible men, you wish with your whole heart to enter our most Holy Church, we, as affectionate fathers, willingly accept your love and friendliness, if you will follow the Apostolic and Synodal decrees in harmony with us and will submit to them. For then you will indeed be in communion with us, and having openly submitted to our holy and catholic church of Christ, you will be praised by all prudent men. In this way the two churches will become one by the grace of God, we shall live together hereafter and we will exist together in a God-pleasing way until we attain the heavenly kingdom. May all of us attain it in Christ Jesus, to whom belongs glory unto the ages. Amen. Written with the help of God, in Constantinople, in the year of the Incarnation of our Lord Jesus Christ 1576, 15 May, at the venerable Patriarchal Monastery of the Pammakaristos [All-Blessed Ever-Virgin Mary]. Jeremiah, by the mercy of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch The Second Answer of Patriarch Jeremiah II of Constantinople to Tubingen, 1579, Sent to the Most Wise Theologians, Residents of the Famous City of Tubingen [pp. 151-4] Jeremiah, by the mercy of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch. Our Humble Self received your sagacious second letters which you have sent concerning the procession of the Holy Spirit and other theological questions. We might have answered earlier had we not been traveling in the West and the Peloponnesos. We, therefore, thank God, the giver of all good things, and rejoice over the many other benefits, not the least of which is that you, for the most part, agree with our Church. So may it be also in the matters in which we disagree, that we may piously agree, by the will of God, who perfects all things for what is most beneficial. Concerning the Procession of the Holy Spirit The first matter, then, in which we disagree is the procession of the Holy Spirit. Wherefore, my beloved [spiritual] sons, although this matter was brought to the fore many times, and accurately examined by every related canon of the Church, and by every spiritual Lydian stone, it was obviously analyzed and clarified so much so that it has no further need of research. 4 And yet, even though we are preoccupied with many and continuing responsibilities, we are condescending to you in [Christian] love, no less than a father would, and abundantly as in the myth of [armed] Athena, who will deliberate still further with you for your edification, supporting our position with holy testimonies as the God-inspired Fathers received them. For it is a stipulation of the holy and Sixth Ecumenical Synod directing that the Holy Scriptures be understood as the tried and proved teachers of the Church have interpreted them and not as those who, by their own sophistry, wish to interpret such matters superfluously. Read also the stipulation of the 19th canon: And if any controversy in regard to Scripture shall have been raised, let them not interpret it otherwise than as the luminaries and doctors of the Church have expounded it. And in these let them glory rather than in composing things out of their own heads lest, through their lack of skill, they may depart from what is fitting. [1. Distinction between Procession and Sending] Let us hearken, I entreat you, to what will be said with good will and in the fear of God. The procession of the Holy Spirit is one thing, while the sending is another. For on the one hand, the procession is the natural existence of the Holy Spirit, directly alone from the Father, who is the cause. On the other hand, the sending is a sending forth on a mission in time in which the Son also sends the Spirit, as is the case here, and the Spirit also sends the Son, as it is said, "the Spirit of the Lord is upon me, because the Lord hath anointed me; he has sent me to preach glad tidings to the poor" [Is 61:1; cf. Lk 4:181. How then and why do you innovate and say that the Holy Spirit proceeds from the Father and from the son? If the Spirit did not proceed from the Father alone, then the Lord would have said concerning the Paraclete, whom I and the Father sent forth just as He frequently said "whom I shall send" [Jn 15:26]. To begin with, then, the undeceiving mouth of Christ declares that the Holy Spirit proceeds from the Father [cf. Jn 15:26]. Second, even Paul himself in the Epistle to Titus reiterates: "Not because of deeds done by us in righteousness, but in virtue of his own mercy, by the washing of regeneration and renewal in the Holy Spirit, which he poured out upon us richly through Jesus Christ our Savior" [3:5-6]. What is more explicit than this? The Lord has said, "Behold, I send the promise of my Father upon you" [Lk 24:49; cf. Acts 2:14; Jn 14:26; 20:21-23]. Paul subsequently asserts: "which he poured out upon us richly" [Tit 3:6]... [4. Difference between ‘Ek’ and ‘Dia’] ... Moreover, we have previously mentioned that here is a very great difference between the sending to the created world and the procession which is timeless and eternal, in which He alone directly proceeds from the Father, as we said, and as we will more fully explain with the help of God in the course of our exposition. Consequently, the great Athanasios, whom you presented as your advocate, does not help you. Instead, he argues against you for he allies himself with the Lord and with all the God-filled and wise theologians of the Church. Therefore, he ridicules those of contrary opinion, that is, against these pneumatomachs [adverseries of the Spirit], by directing this jest at them: "If the Holy Spirit is not a creature, then He is a son; thus, there will be found to be two sons and brothers, or rather, the Logos will be a son, the Spirit will be a grandson, and the Father will be a grandfather." These are their nonsensical prattlings, and that is why he ridicules them. [5. The Interpretation by the Theologians of 'Ek' and 'Dia' Is Incorrect] In spite of these things, our humble self is greatly astonished at your sagacity. When you write in your second reply, and we quote: "If there is one who believes that the Holy Spirit alone is from 5 the Father, and through the Son, but does not proceed from the Son, let him know that he believes the impossible; for these are contradictory to each other, and cancel one the other." However, those things which we profess are not impossible, nor do they contradict each other, nor do they cancel one the other, as you say. For the truth never conflicts with the truth. And although not fully treated, this much is sufficient for the present concerning these matters. However, I diligently researched the matter and found but two main differences between us on the subject. First, that you understand the sending and the procession to be one and the same things. And for this reason you say incorrectly: "If the Spirit is sent by the Son, then it follows that He also proceeds from him." ... [13. Irrational Results from the Filioque, pp. 162-4] See how many absurd conclusions from every side trail those who say that the Spirit proceeds both from the Father and the Son! Do not desire to think incorrectly concerning the Lord. For if the Latins, that is, the Church of Rome, and others can produce witnesses who are acceptable such as Augustine, Ambrose, Jerome, and some others, we also can produce many more and even more trustworthy Fathers to speak up for the truth. Who are they? They are the God-bearing Fathers who distinguished themselves in the holy Synods, who deified the earth, and who through miracles and good works shined brighter than the sun and declared that the Holy Spirit proceeds from the Father alone. They ordered heavy penalties against those who might think otherwise following the anathema of the Apostle Paul who explicitly declared: "If anyone is preaching to you a gospel contrary to that which you received, let him be accursed" [Gal 1:9]. [14. The Ecumenical Synods Would Not Remain Silent] If the Son was the emitter and the cause of the Spirit, how could the Ecumenical Synods have remained silent concerning such a most necessary dogma? It is very clear, therefore, from this that some persons gave way to their own wills and affixed this addition after the holy synods had made their definition. For if this had not happened, there would not have been a consensus of all present, since the most reverend primates of Rome were present in the seven holy Synods. [15. Scriptural Proofs and Not Human Wisdom] Even though those who spoke before us had devised some manner in which to overthrow sophisms, as we said, by resounding a wooden peg on wooden pegs, nevertheless, we cannot order our own thinking by persuasion of human wisdom. But rather we would hold to the consistency of scriptural proofs. For Paul says: "Let no one make a prey of you by philosophy and empty deceit" [Col 2:8]. From this truly divine saying we are taught that true philosophy never contradicts theology. For truth can never contradict truth. This is obvious from the following: "and empty deceit" [Col 2:8]. Consequently, the wisdom which is not empty serves, rather than opposes, theology. And you, then, O my beloved children in Christ, by the grace of God, having no empty wisdom, are constrained to advocate a theology whose leader is not an angel nor a man but totally the Lord himself. And, as a consequence, [leaders are] the divine shepherds and teachers of the Church who are in agreement with Him [the Lord]. Of these [Fathers], among others, the Fathers, also, of the holy Seventh Ecumenical Synod have declared this, too: "we anathematize those who add or eliminate anything."' Again, neither should this be overlooked, beloved, that from the time of the Seventh Ecumenical Synod seventy-five years had passed when, during the sovereignty of Basil the Macedonian, a local synod had convened in Constantinople. The reason this holy synod was summoned at that particular time was, for which everything was wrought by the will of the pope and the urging of the emperor: [1] to install the most holy Photios on the throne of the Queen City [of Constantinople], and [2] to banish those who under some kind of guile dared to claim that the 6 Holy Spirit proceeds from the Son, also. At least, then, in this synod the most holy Pope John, through a bishop and cardinal named Peter, and also Paul and Eugene, his bishops and locum tenens [authorized representatives mutually agreed and pronounced anathema on those who would dare in the future to add to or delete [anything from the Creed]. But further, this same Pope John, following this, sent a letter to Photios himself saying: Again I make this clear to Your Reverence in reference to this article, concerning which the scandals took place among the churches of Christ; be on notice from us that we do not simply say this, but we also say that those who originally took courage by their own folly to do this, we pronounce as being transgressors of the divine words and perverters of the theology of the Master Christ and of the Holy Fathers, and we rank them together with Judas." Furthermore, we are reassured by the fact that from that time up to the time of Christopher, 130 years have passed during which all the most reverend primates of Rome have agreed with us. [16. The Utterances of the Ecumenical Synods] But why would anyone repeat these things if the concept of the truth which is sought concerning the Spirit is made admirably clearer: [1] by the utterances of the holy Seven Ecumenical Synods in which the Holy Fathers, who numbered about two thousand, struggled which is more than sufficient evidence; and [2] by the utterances of the Lord himself. Indeed, it is right to respect the doctrines and the laws of those saints, to marvel at and cleave unto them. For no less were they [the Fathers] renowned for their illustrious lives or the power of their preaching than as shining stars who enkindled the piety not only of one nation, but, indeed, of as many nations as the visible sun entirely illuminates... . [37. Filioque Not Decreed by Synods, pp. 172-4] This, however, is a fact, as we have said, that the two thousand participants of the seven [Ecumenical] Synods did not formulate the opinion that the Holy Spirit proceeds from the Son, also. Among these, indeed, were the primates and luminaries of the Roman Church, who without contradiction voted in support of the definition of the faith [i.e., that the Holy Spirit proceeds from the Father alone]. And I believe that the three, whom we mentioned above, had also truly acquiesced. But also, a mutual doctrinaire agreement was adopted by them to neither eliminate from the definitions of the faith, nor, indeed, to add to them And this definition, that is, the Creed proclaims: [I believe] "and in the Holy Ghost, the Lord, the giver of life, who proceedeth from the Father," etc. [38. Pope Gregory the Great Author of the Dialogues as Pope (A.D. 590-604)] Also, Saint Gregory [the Great], the Dialogos [A.D. 590-604], who lived not long after the Sixth [Ecumenical] Synod, theologized in the Latin language and in writings that the Holy Spirit proceeds alone from the Father. [39. Pope Zacharias (A.D. 741-752) Stressed the Procession from the Father] Also, Pope Zacharias one hundred fifteen years later, translating this Gregory's writings into the Greek language, says: "the Paraclete Spirit proceeds from the Father and abides in the Son," having learned this from [John] the Forerunner, who [at the time of our Lord's baptism] saw the Spirit descend as a dove and rest on Him. [40. Popes Leo III (A.D. 795-816) and Benedict III (A.D. 855-858) Decreed That Creed Should Be Recited in Greek—without the Filioque] 7 Moreover, Leo and Benedict, who later became great hierarchs of Rome, decreed that the Symbol of Faith should be recited in Greek during the Divine Liturgy in Rome and in other churches under their jurisdiction, so that the limitations of dialect, as it is claimed, furnishes no pretext for error. Indeed, it was the creed of the Second Ecumenical Synod [A.D. 381] in which this belief was clarified by the Holy Fathers: And [I believe] in the Holy Spirit, the Lord, the giver of life, who proceedeth from the Father, who with the Father and the Son together is worshipped and glorified, who spake by the prophets; in one holy catholic and apostolic Church;... I look for the resurrection of the dead and the life of the ages to come. Amen. Moreover, this same [Pope] Leo opened the treasury of the apostolic church of the Romans and drew forth two plaques which were stored in the treasury together with the sacred "treasures. These plaques have inscribed on them the holy edition of faith [Creed] in Greek letters and words. Pope Leo sanctioned them to be recited before the Roman multitude. [41. Newly Elected Popes Reaffirm Creed without Filioque] Moreover, up to the time of the pious Sergios I, Patriarch of Constantinople [A.D. 610-638], the hierarchs of Rome, upon assuming their hierarchical ministry when they sent forth enthronement letters of introduction expressing their own religious beliefs to all the patriarchs, also included in them the Symbol of Faith [Creed] without any change in its original form. Is it necessary to further say more? The Son and Master, Christ, rules and mystically ordains that the Holy Spirit will proceed from the Father, but absolutely not from himself [Son]. I deem it worthy that no one, then will seek another more excellent teacher unless he desires to offend and to pursue the argument to no useful purpose; for he will never come to a definite conclusion even if he will invent many other subtleties expressing, perhaps, these and similar sayings from the Holy Gospels, such as: "but when the Counselor comes" [Jn l5:26], "he will take what is mine" [Jn 16:14]; "He breathed on them, and said to them" [Jn 20:22]; "God has sent the Spirit of his Son" [Gal 4:6]; and "The Spirit of the Lord is upon me" [Lk 4:18]. For they are far from attaining such an aim, having been interpreted differently by the great and divine Ecumenical Teachers, as we have witnesses and have been informed. And all these, to state it briefly, express association and relationships, but are not manifestations of procession. Therefore, it follows that the unity and the equality among the three hypostases is proven. [42. Plea to Theologians To Keep the Truths of the Creed Undefiled] Therefore, for the sake of God let it be; cease to utter words about that which are remote from the truth, and accept the holy doctrine, as we have made clear knowing full well that the Spirit proceeds from the Father. And, thus, concerning this subject, let us continue to be friends and brothers in Christ, abiding in Orthodoxy together, keeping the Confession of Faith unfragmented, unshakable, and steadfast, respecting the Holy Fathers and [keeping] in respectful awe of Christ himself, who has, thus, specifically dogmatized concerning the Holy Spirit, as we have said. Do not, for the sake of human glory, perhaps as pious persons, betray piety and your salvation after being taught by the preaching of so many and great saints concerning the truth of this doctrine. Indeed, we have reminded your esteemed selves of these matters not in the spirit of argument and not with ambiguity, but in a devout manner with the help of God. Indeed, may the Paraclete himself, the Spirit who proceeds from the Father, strengthen the thoughts according to His will in hope and in faith for the fulfillment of the commandments of Christ, and lead us to think correctly about this matter of procession of the Holy Spirit and about all other matters. Thus, by pleasing the Trinity, the cause of all things, through upright thinking and good deeds, you may 8 achieve the blessedness which is reserved for the Orthodox faithful by the grace of Christ to whom belong all glory, power and majesty forever and ever, amen. [E, 14. Hold the Traditions of the Church, pp. 197-8] Therefore, brethren, let us stand on the rock of faith and on the tradition of the Church, and not remove the boundaries which our Holy Fathers have set. Thus, we will not give the opportunity to those who wish to innovate and destroy the edifice of the holy, catholic and apostolic Church of God. For if permission is granted to everyone who wants it, little by little the whole body of the Church will be destroyed. Do not, brethren, do not, oh Christ-loving children of the Church of God; rather let us worship and adore the founder and creator, God, who due to His nature alone is to be worshipped. Let us venerate the Holy Theotokos not as God, but as the Mother of God, according to the flesh. And let us also venerate the saints as the chosen friends of God who have greater access to Him [God]. For if men venerate mortal kinds who frequently are impious as well as sinners, also rulers and others, and according to the Divine Apostle: "Remind them to be submissive to rulers and authorities, to be obedient" [Tit 3:1], "pay all of them their dues," etc. [Rom 13:7], how much more is it necessary to worship the King of Kings who alone is master over nature and also over the passions of His servants and kings? David, also, in Ps 44 says: "Thou didst make [me] them head of nations" [17:43; cf. Ps 18:43 RSV]. They [the saints] were given power over demons and sicknesses, and they shall reign together with Christ. Even their shadow alone drove away demons and sicknesses [cf. Acts 5:l5-16]. Therefore, we should not consider the icon weaker and less honored than the shadow. For [the icon] truly is a sketch of the original. Brethren, the Christian is a person of faith. He who comes in faith gains much. But he who separates himself [from faith] is like a raging sea churned by the wind and blown about and who will receive nothing. All the saints by faith have pleased God: they who confirm it [faith] and prove it to everyone by good works. [15. Accept Traditions of Church with Sincerity of Heart] Let us accept, then, the tradition of the Church with a sincere heart and not a multitude of rationalizations. For God created man to be [morally] upright; instead they [humans] sought after diverse ways of rationalizing. Let us not allow ourselves to learn a new kind of faith which is condemned by the tradition of the Holy Fathers. For the Divine Apostle says, "if anyone is preaching to you a Gospel contrary to that which you received, let him be accursed" [Gal 1:9]. [G. CONCLUSION: 1. Invitation to Accept Orthodox Faith without Innovations, p. 210] Finally, having understood [Greek] Orthodoxy from the Holy Scriptures, come enter into it with all your souls, O wise and sagacious men, and put far away from you every irrational innovation, which the host of Ecumenical Teachers and of the Church has not accepted. For thus, both you and we will be worthy of blessings. You, as obeying your leaders and submitting to them [cf. Heb 13:17] and not "disputing about words which does no good" [2 Tim 2:14]. And we, as having spoken in the ears of those who have listened and sowing in the good soil [cf. Lk 8:8]. And since we have agreed on almost all of the main subjects, it is not necessary for you to interpret and understand some of the passages of the Scripture in any other way than that in which the luminaries of the Church and Ecumenical Teachers have interpreted. They themselves interpreted Scripture according to Christ our God, who is truth itself. And we, that is, our Church, keep these truths and uphold them. For nothing else is the cause of dissension than this and only this, which when you correct it, we will be, with the grace of God, in agreement; and we will become one in the Faith, the glory of God. For having researched diligently some of the passages of Holy Scripture, which you referred to in your first and second letters which you sent to us, we saw clearly that you had misinterpreted them, perhaps in following your new teachers. For this reason 9 we again entreat you to understand the passages as the Ecumenical Teachers of the Church have interpreted them and which interpretations the seven ecumenical synods and the other regional ones have ratified. For as we have already said, it is not necessary to rise up and remove everlasting boundaries which the Fathers have established, so that we will not violate the definition which was mentioned at the beginning of the Sixth Synod and be subject to penalties. Therefore, if up to the present something has been violated, you who are prudent may correct it from now, and you will be worthy of praise by God, as well as by men and by us. For to err is human, but the correction is angelic and salvific. May you take care of this, also, so that the grace and the mercy of God be with you. In the month of May, Indiction 7, 1579. Jeremiah [Archbishop of Constantinople] The Third Answer of Patriarch Jeremiah II of Constantinople to Tubingen, 1581 Jeremiah, by the mercy of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch... [pp. 289-90] O most wise German men, the book you sent to us has arrived. In it you again set forth supposedly plausible reasons and evidence, saying that you have not completely received satisfaction from our answers sent in response to your previous letters. You also say that somehow not even your thinking has been set straight not only from Holy Scripture, but neither from the Holy Fathers of the Church each after having been taught the truer and the better. [A. CONCERNING THE PROCESSION OF THE HOLY SPIRIT] But after saying this you bring in Saint Augustine in book 2, On the Trinity, and you strongly maintain that the Holy Spirit proceeds not only from the Father, but also from the Son himself. And you decide that the Holy Greek Fathers agree with you in the matter of the procession of the Holy Spirit from the Son, even though they differ in literal expressions. They are Athanasios in his treatise, The Incarnation of the Word; Cyril [of Alexandria] in his First Treatise to Palladios, Epiphanios in the Homily Ancoratos; Basil the Great in his fifteenth epistle Against Eunomios, who agrees with them; [Gregory] Nazianzos in the Fourth Theological Oration, which is the Second Concerning the Son; Cyril [of Alexandria] again in Thesaurus, and Athanasios again in his Letters to Serapion. We wonder, then, if indeed by abandoning the obvious and explicit passages of Scripture and the Fathers, which distinctly state and submit that the Holy Spirit proceeds from the Father alone, which may have another meaning and have been understood by them [the Fathers] in another way, you might have changed to serve your own purpose! Accordingly, indeed, is also the matter of sending forth, which according to Augustine, as well as to the truth of the matter, has nothing in common with the procession. And the same is true concerning the many other passages which these Fathers have of necessity and fittingly used in speaking against those who alienated the Spirit from the essence of the Son. They surely did not use them with the intention of showing that the Holy Spirit proceeds from the Son also. For this reason we had purposed to remain absolutely silent in response to your replies and give no answer to you. For you have quite plainly altered Holy Scripture as well as the interpretation of the above-mentioned holy men according to your own will. We have Paul to exhort us: "a man who is factitious, after admonishing him once or twice, have nothing more to do with him" [Titus 3:10]. However, since by silence it might appear that we agree with you and that perhaps you correctly hold and understand these matters, we run the risk of having it thought that Holy Scripture and these holy men [Fathers] agree with you on this subject. By defending them we reiterate these matters again, although we have been well informed by your letters that you will never be able to agree with us or rather, we should say, with the truth... . 10 [C. CONCERNING THE SACRAMENTS, pp. 305-6] But since you are content with some of the sacraments, even though you have dangerously distorted and changed the written teachings of the Old and New [Testament] to your own purpose, you further say that some of them are not sacraments, but only traditions, not having been established in Holy [scriptural] Texts. But you oppose them in every way, just as chrismation, which was accepted even by Saint John Chrysostom. Some others you drag along as does a torrent. And then you call yourself theologians! [D. CONCERNING THE INVOCATION OF SAINTS] [Confession and the Monastic Life] You reckon the invocation of the saints, their icons, and their sacred relics as futile. You reject their veneration, taking as a pretext the Hebrew source. Moreover, you also reject confession to one another. In addition, you reject the angelic, monastic life. And about these matters we say that the Holy [Scripture] passages concerning them have not been interpreted by such theologians as you are, for neither Saint Chrysostom nor any other of the blessed and true theologians interpreted as if they were dragged along by a torrent. But, indeed, he [Chrysostom] and the holy man after him, being full of the Holy Spirit who performed supernatural miracles while they were living and after they died, interpreted [the Holy Scriptures] as they did; and they received such traditions, and they handed them down successively and gave them to us as indispensable and pious [sacraments]. Some of these even Old Rome also keeps and acquiesces with us. From whence have you reckoned better than Old and New Rome? Indeed, have you forsaken the interpretations of the true theologians and considered your own as more preferable? From the source of the Hebrew tradition we learn from history that contempt for the holy icons and sacred relics had its origin from the Hebrews. The schisms of the Lutherans there, which are many and various, were indeed caused and spread by some Hebrews, as it has been broached abroad feigning piety. And already, as you see, they have taken root and have opened the way for more evil as day by day they grow worse. Being completely not in communion with them [the Hebrews], we covet and, indeed, unshakably, the sacraments of our Church. We closely adhere to the teachings which have been uttered by the successors of the God-preaching Holy Apostles. We consider their interpretations as more precious than all the gold and gems. Indeed, we invoke the all-holy saints not as saviors and redeemers, God forbid, for only One is the Savior and Redeemer, the Christ; but we who are sinners and in the midst of evils hold them forth as intermediaries who have completed the journey of life in a holy and satisfactory manner and have departed to God, and who richly intercede for us. And of course, we are not committing sin by continually pursuing this aim. For by venerating their holy icons and their relics which cause thousands of healings to those who on occasion approach in faith, we reap extraordinary beneficences from them, and we are illumined in soul and body. We confess also to one another, according to the Holy Scriptures. We revere the monastic and angelic life. We pray that those who lift up these burdens do not turn back at all, if indeed they would choose to be properly prepared for the kingdom of heaven. [E. EPILOGUE] Therefore, we request that from henceforth you do not cause us more grief, nor write to us on the same subject if you should wish to treat these luminaries and theologians of the Church in a different manner. You honor and exalt them in words, but you reject them in deeds. For you try to prove our weapons which are their holy and divine discourses as unsuitable. And it is with these documents that we would have to write and contradict you. Thus, as for you, please release 11 us from these cares. Therefore, going about your own ways, write no longer concerning dogmas; but if you do, write only for friendship's sake. Farewell. Jeremiah, Patriarch of Constantinople Issued in the year 1581, June 6. Protonotarios Theodosios 12 Confession of Cyril Lucaris (1629) Dennis Bratcher, ed. http://www.crivoice.org/creedcyril.html Introduction. Cyril Lucar or Lucaris was born in what is now Greece in 1572. Although rising to the position of the Greek Orthodox Patriarch of Constantinople, Cyril was heavily influenced by 16th century Calvinism. As a result, in the spirit of the Protestant Reformation and in strong opposition to Roman Catholicism, he attempted to reform Orthodoxy in the direction of Calvinism. This confession, an eighteen point summary of Cyril's beliefs originally written in Latin, was published in Geneva in 1629. It immediately aroused fierce opposition among other Orthodox leaders since it challenged some of the basic tenets of Eastern religious practice. A Synod of Eastern Orthodox Churches was called in Jerusalem in 1672 to refute the position of Cyril. Orthodox leaders contended that the Confession of Cyril was a forgery perpetrated by Calvinists to spread their influence among Eastern churches. They presented quotations from known writings of Cyril to show that he had not held the positions expressed in the Confession. In addition, they argued that the Confession was not an official pronouncement by an Orthodox Patriarch. The Synod of Jerusalem of 1672 soundly rejected any further attempts at reformulation of Orthodox teachings and strengthened Orthodox beliefs against both the Protestant Reformation and Catholicism. The Synod produced its own confession, the Confession of Dositheus (Patriarch of Jerusalem), in which it refuted Cyril's eighteen points, as well as adding four catechetical style questions. Cyril was eventually accused of political intrigue and murdered in 1638 while in Ottoman custody. -Dennis Bratcher, ed. THE CONFESSION. In the name of the Father and of the Son and of the Holy Spirit Cyril, Patriarch of Constantinople, publishes this brief Confession for the benefit of those who inquire about the faith and the religion of the Greeks, that is of the Eastern Church, in witness to God and to men and with a sincere conscience without any dissimulation. Chapter 1. We believe in one God, true, Almighty, and in three persons, Father, Son, and Holy Spirit; the Father unbegotten, the Son begotten of the Father before the world, consubstantial with the Father; the Holy Spirit proceeding from the Father by the Son, having the same essence with the Father and the son. We call these three persons in one essence the Holy Trinity, ever to be blessed, glorified, and worshipped by every creature. Chapter 2. We believe the Holy Scripture to be given by God, to have no other author but the Holy Spirit. This we ought undoubtedly to believe, for it is written. We have a more sure word of prophecy, to which you do well to take heed, as to light shining in a dark place. We believe the authority of the Holy Scripture to be above the authority of the Church. To be taught by the Holy Spirit is a far different thing from being taught by a man; for man may through ignorance err, deceive and be deceived, but the word of God neither deceives nor is deceived, nor can err, and is infallible and has eternal authority. 13 Chapter 3. We believe that the most merciful God has predestined His elect unto glory before the beginning of the world, without any respect of their works and that there was no other impulsive cause to this election, but only the good will and mercy of God. In like manner before the world was made, He rejected whom He would, of which act of reprobation, if you consider the absolute dealing of God, His will is the cause; but if you look upon the laws and principles of good order, which God’s providence is making use of in the government of the world, His justice is the cause, for God is merciful and just. Chapter 4. We believe that one God in Trinity, the Father, Son, and Holy Spirit, to be the Creator of all things visible and invisible. Invisible things we call the angels, visible things we call the heavens and all things under them. And because the Creator is good by nature, He has created all things good, and He cannot do any evil; and if there is any evil, it proceeds either from the Devil or from man. For it ought to be a certain rule to us, that God is not the Author of evil, neither can sin by any just reason be imputed to Him. Chapter 5. We believe that all things are governed by God’s providence, which we ought rather to adore than to search into. Since it is beyond our capacity, neither can we truly understand the reason of it from the things themselves, in which matter we suppose it better to embrace silence in humility than to speak many things which do not edify. Chapter 6. We believe that the first man created by God fell in Paradise, because he neglected the commandment of God and yielded to the deceitful counsel of the serpent. From thence sprung up original sin to his posterity, so that no man is born according to the flesh who does not bear this burden and feel the fruits of it in his life. Chapter 7. We believe that Jesus Christ our Lord emptied Himself, that is He assumed man’s nature into His own substance. That He was conceived by the Holy Spirit in the womb of the ever virgin Mary, was born, suffered death, was buried, and risen in glory, that He might bring salvation and glory to all believers, Whom we look for to come to judge both quick and dead. Chapter 8. We believe that our Lord Jesus Christ sits on the right hand of His Father and there He makes intercession for us, executing alone the office of a true and lawful high priest and mediator, and from there He cares for His people and governs His Church adorning and enriching her with many blessings. Chapter 9. We believe that without faith no man can be saved. And we call faith that which justifies in Christ Jesus, which the life and death of our Lord Jesus Christ procured, the Gospel published, and without which no man can please God. Chapter 10. We believe that the Church, which is called catholic, contains all true believers in Christ, those who having departed their country are in heaven and those who live on earth are yet on the way. 14 The Head of that Church (because a mortal man by no means can be) is Jesus Christ alone, and He holds the rudder of the government of the Church in His own hand. Because, however, there are on earth particular visible Churches, every one of them has one chief, who is not properly to be called [head] of that particular Church, but improperly, because he is the principal member of it. Chapter 11. We believe that the members of the Catholic Church are saints, chosen unto eternal life, from the number and fellowship of which hypocrites are excluded, though in particular visible churches tares may be found among the wheat. Chapter 12. We believe that the Church on earth is sanctified and instructed by the Holy Spirit, for He is the true comforter, whom Christ sends from the Father to teach the truth and to expel darkness form the understanding of the faithful. For it is true and certain that the Church on earth may err, choosing falsehood instead of truth, from which error the light and doctrine of the Holy Spirit alone frees us, not of mortal man, although by mediation of the labors of the faithful ministers of the Church this may be done. Chapter 13. We believe that man is justified by faith and not by works. But when we say by faith, we understand the correlative or object of faith, which is the righteousness of Christ, which, as if by hand, faith apprehends and applies unto us for our salvation. This we say without any prejudice to good works, for truth itself teaches us that works must not be neglected, that they are necessary means to testify to our faith and confirm our calling. But that works are sufficient for our salvation, that they can enable one to appear before the tribunal of Christ and that of their own merit they can confer salvation, human frailty witnesses to be false; but the righteousness of Christ being applied to the penitent, alone justifies and saves the faithful. Chapter 14. We believe that free will is dead in the unregenerate, because they can do no good thing, and whatsoever they do is sin; but in the regenerate by the grace of the Holy Spirit the will is excited and in deed works but not without the assistance of grace. In order, therefore, that man should be born again and do good, it is necessary that grace should go before; otherwise man is wounded having received as many wounds as that man received who going from Jerusalem down to Jericho fell into the hands of thieves, so that of himself he cannot do anything. Chapter 15. We believe that the Evangelical Sacraments in the Church are those that the Lord instituted in the Gospel, and they are two; these only have been delivered unto us and He who instituted them delivered unto us no more. Furthermore, we believe that they consist of the Word and the Element, that they are the seals of the promises of God, and they do confer grace. But that the Sacrament be entire and whole, it is requisite that an earthly substance and an external action concur with the use of that element ordained by Christ our Lord and joined with a true faith, because the defect of faith prejudices the integrity of the Sacrament. Chapter 16. We believe that Baptism is a Sacrament instituted by the Lord, and unless a man has received it, he has no communion with Christ, from whose death, burial, and glorious resurrection the whole 15 virtue and efficacy of Baptism proceeds; therefore, we are certain that to those who are baptized in the same form which our Lord commanded in the Gospel, both original and actual sins are pardoned, so that whosoever has been washed in the name of the Father and of the Son and of the Holy Spirit are regenerate, cleansed, and justified. But concerning the repetition of it, we have no command to be rebaptized, therefore we must abstain from this indecent thing. Chapter 17. We believe that the other Sacrament which was ordained by the Lord is that which we call Eucharist. For in the night in which the Lord offered up Himself, He took bread and blessed it and He said to the Apostles, "Take ye, eat, this is my body," and when He had taken the cup, He gave thanks and said, "Drink all of this, this is my blood which was shed for many; this do in remembrance of me." And Paul adds, "For as often as ye shall eat of this bread and drink of this cup, ye do show the Lord’s death." This is the pure and lawful institution of this wonderful Sacrament, in the administration of which we profess the true and certain presence of our Lord Jesus Christ; that presence, however, which faith offers to us, not that which the devised doctrine of transubstantiation teaches. For we believe that the faithful eat the body of Christ in the Supper of the Lord, not by breaking it with the teeth of the body, but by perceiving it with the sense and feeling of the soul, since the body of Christ is not that which is visible in the Sacrament, but that which faith spiritually apprehends and offers to us; from whence it is true that, if we believe, we do eat and partake, if we do not believe, we are destitute of all the fruit of it. We believe, consequently, that to drink the cup in the Sacrament is to be partaker of the true blood of our Lord Jesus Christ, in the same manner as we affirmed of the body; for as the Author of it commanded concerning His body, so He did concerning His blood; which commandment ought neither to be disremembered nor maimed, according to the fancy of man’s arbitrament; yea rather the institution ought to be kept as it was delivered to us. When therefore we have been partakers of the body and blood of Christ worthily and have communicated entirely, we acknowledge ourselves to be reconciled, united to our Head of the same body, with certain hope to be co-heirs in the Kingdom to come. Chapter 18. We believe that the souls of the dead are either in blessedness or in damnation, according as every one has done, for as soon as they move out of the body they pass either to Christ or into hell; for as a man is found at his death, so he is judged, and after this life there is neither power nor opportunity to repent; in this life there is a time of grace, they therefore who be justified here shall suffer no punishment hereafter; but they who die, being not justified, are appointed for everlasting punishment. By which it is evident that the fiction of Purgatory is not to be admitted but in the truth it is determined that every one ought to repent in this life and to obtain remission of his sins by our Lord Jesus Christ, if he will be saved. And, let this be the end. This brief Confession of ours we conjecture will be a sign spoken against them who are pleased to slander and persecute us. But we trust in the Lord Jesus Christ and hope that He will not relinquish the cause of His faithful ones, nor let the rod of wickedness lie upon the lost of the righteous. Cyril, Patriarch of Constantinople.. Dated in Constantinople in the month of March, 1629. 16 Confession of Peter Mohila (1643). Full text: http://esoptron.umd.edu/ugc/OCF.html Copyright 1975, Rev. Ronald Peter Popivchak, All Rights Reserved. THE ORTHODOX CONFESSION OF THE CATHOLIC AND APOSTOLIC EASTERN CHURCH Ὀρθόδοξος ὁμολογία τῆς καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας τῆς ἀνατολικῆς Part I: On Faith  Questions 1 to 22  Questions 23 to 50  Questions 51 to 81  Questions 82 to 126  Footnotes Part II: On Hope  Questions 1 to 28  Questions 29 to 63  Footnotes Part III  Questions 1 to 50  Questions 62 to 72  Footnotes INTRODUCTION It is uncertain whether it was first written in Greek or in Russ. First published in Greek by Panagiotta, Amst. 1662; then in Greek and Latin by Bishop Normann, of Gothenburg (then Professor at Upsala), Leipz. 1695; in Greek, Latin, and German by C. G. Hofmann, Breslau, 1751; by Patriarch Adrian in Russian, Moscow, 1696, and again in 1839, etc.; in Kimmel's Momum. I. 56–324 (Greek and Latin, with the letters of Nectarius and Parthenius). Comp. Kimmel's Proleg. pp. lxii. sqq. The Confession must not be confounded with the Short Russian Catechism by the same author (Peter Mogilas). was originally drawn up about the year 1640 by PETER MOGILAS (or MOGILA), Metropolitan of Kieff, and father of Russian theology (died 1647), in the form of a Catechism for the benefit of the Russian Church.125125 The following account of Mogilas is translated from the Russian of Bolchofsky by Blackmore (The Doctrine of the Russian Church, p. xviii.): 'Peter Mogila belonged by birth to the family of the Princes of Moldavia, and before he became an ecclesiastic had distinguished himself as a soldier. After having embraced the monastic life, he became first Archimandrite of the Pechersky, and subsequently, in 1632, Metropolitan of Kieff, to which dignity he was ordained by authority of Cyril Lucar [then Patriarch of Constantinople], with the title of Eparch, or Exarch of the Patriarchal See. He sat about fifteen years, and died in 1647. Besides the Orthodox Confession, he put out, in 1645, in the dialect of Little Russia, his Short Catechism; composed a Preface prefixed to the Patericon; corrected, in 1646, from Greek and Slavonic MSS., the Trebnik, or Office-book, and added to each Office doctrinal, casuistical, and ceremonial instructions. He also 17 caused translations to be made from the Greek Lives of the Saints, by Metaphrastus, though this work remained unfinished at his death; and, lastly, he composed a Short Russian Chronicle, which is preserved in MS., but has never yet been printed. He was the founder of the first Russian Academy at Kieff.' It was called, after him, the Kievo-Mogilian Academy. He also founded a library and a printing-press. See a fuller account of Peter Mogilas in Mouravieff's History of the Church of Russia, translated by Blackmore (Oxford, 1842), pp. 186–189. It is there stated that he received his education in the University of Paris. This accounts for the tinge of Latin scholasticism in his Confession. It was revised and adopted by a Provincial Synod at Kieff for Russia, then again corrected and purged by a Synod of the Greek and Russian clergy at Jassy, in 1643, where it received its present shape by MELETIUS SYRIGA, or STRIGA, the Metropolitan of Nicæa, and exarch of the Patriarch of Constantinople. As thus improved, it was sent to, and signed by, the four Eastern Patriarchs. The Synod of Jerusalem gave it a new sanction in 1672 (declaring it a ὁμολογία, ἣν ἐδέξατο καὶ δέχεται ἁπαξαπλῶς πᾶσα ἡ ἀνατολικὴ ἐκκλησία). In this way it became the Creed of the entire Greek and Russian Church. It has been the basis of several later Catechisms prepared by Russian divines. 59 The Orthodox Confession was a defensive measure against Romanism and Protestantism. It is directed, first, against the Jesuits who, under the protection of the French ambassadors in Constantinople, labored to reconcile the Greek Church with the Pope; and, secondly, against the Calvinistic movement, headed by Cyril Lucar, and continued after his death.126126 See § 15. Mouravieff, in his Hist. of the Church of Russia, p. 188, distinctly asserts that the Confession was directed both against the Jesuits and against 'the Calvinistic heresy,' which, 'under the name of Cyril Lucar, Patriarch of Constantinople,' had been disseminated in the East by 'crafty teachers.' As Cyril and the Calvinists are not mentioned by name in the Orthodox Confession, another Russian writer, quoted by Blackmore (The Doctrine of the Russian Church, p. xx.), thinks that Mogilas wrote against the Lutherans rather than the Calvinists; adding, however, that it is chiefly directed against the Papists, from whom danger was most apprehended. It is preceded by a historical account of its composition and publication, a pastoral letter of Nectarius, Patriarch of Jerusalem, dated Nov. 20, 1662; and by a letter of indorsement of the Greek text from Parthenius, Patriarch of Constantinople, dated March 11, 1643,127127 This is the date (αχμγγ́) given by Kimmel, P. I. p. 53, and the date of the Synod of Jassy, where the Confession was adopted. Butler (Hist. Acc. of Conf. of Faith, p. 101) gives the year 1663; but the Confession was already published in 1662 with the letters of the two Patriarchs. See Kimmel, Proleg. p. lxii. followed by the signatures of twenty-six Patriarchs and prelates of the Eastern Church. The letter of Parthenius is as follows: 'Parthenius, by the mercy of God, Archbishop of Constantinople, New Rome, and Œcumenical Patriarch. Our mediocrity,128128 ἡ μετριότης ἡ μῶν, a title of proud humility, like the papal 'servus servorum Dei,' which dates from Gregory I. together with our sacred congregation of chief bishops and clergy present, has diligently perused a small book, transmitted to us from our true sister, the Church of Lesser Russia, entitled "The Confession of the Orthodox Faith of the Catholic and Apostolic Church of Christ," in which the whole subject is treated under the three heads of Faith, Love, and Hope, in such a manner that Faith is divided into twelve articles, to wit, those of the sacred [Nicene] Symbol; Love into the Ten Commandments, and such other necessary precepts as are contained in the sacred and divinely inspired books of the Old and New Testaments; Hope into the Lord's Prayer and the nine Beatitudes of the holy Gospel. 18 'We have found that this book follows faithfully the dogmas of the Church of Christ, and agrees with the sacred canons, and in no respect differs from them. As to the other part of the book, that which is in the Latin tongue, on the side opposite to the Greek text, we have not perused it, so that we only formally confirm that which is in our vernacular tongue. With our common synodical sentence, we decree, and we announce to every pious and orthodox Christian subject to the Eastern and Apostolic Church, that this book is to be diligently read, and not to be rejected. Which, for the perpetual faith and certainty of the fact, we guard by our subscriptions. In the year of salvation 1643, 11th day of March.' The Confession itself begins with three preliminary questions and answers. Question first: 'What must an orthodox and Catholic Christian man observe in order to inherit eternal life?' Answer: 'Right 60faith and good works (πίστιν ὀρθὴν καὶ ἔργα καλά); for he who observes these is a good Christian, and has the hope of eternal salvation, according to the sacred Scriptures (James ii. 24): "Ye see, then, how that by works a man is justified, and not by faith only;" and a little after (v. 26): "For as the body without the spirit is dead, so faith without works is dead also." The divine Paul adds the same in another place (1 Tim. i. 19): "Holding faith and a good conscience; which some having put away, concerning faith have made shipwreck;" and, in another place, he says (1 Tim. iii. 9): "Holding the mystery of the faith in a pure conscience."' This is essentially the same with the Roman Catholic doctrine. It is characteristic that no passage is cited from the Romans and Galatians, which are the bulwark of the evangelical Protestant view of justification by faith. The second Question teaches that faith must precede works, because it is impossible to please God without faith (Heb. xi. 6). The third Question treats of the division of the Catechism according to the three theological virtues, faith, hope, and charity. The Catechism is therefore divided into three parts. 1. Part first treats of Faith (περὶ πίστεως), and explains the Nicene Creed, which is divided into twelve articles, and declared to contain all things pertaining to our faith so accurately 'that we should believe nothing more and nothing less, nor in any other sense than that in which the fathers [of the Councils of Nicæa and Constantinople] understood it' (Qu. 5). The clause Filioque is, of course, rejected as an unwarranted Latin interpolation and corruption (Qu. 72). 2. Part second treats of Hope (περὶ ἐλπίδος), and contains an exposition of the Lord's Prayer and the (nine) Beatitudes (Matt. v. 3–11). 3. Part third treats of Love to God and man (περὶ τῆς εἰς θεὸν καὶ τὸν πλησίον ἀγάπης), and gives an exposition of the Decalogue; but this is preceded by forty-five questions on the three cardinal virtues of prayer, fasting, and almsgiving, and the four general virtues which flow out of them (prudence, justice, fortitude, and temperance), on mortal and venial sins, on the seven general mortal sins (pride, avarice, fornication, envy, gluttony, desire of revenge, and sloth), on the sins against the Holy Ghost (presumption or temerity, despair, persistent opposition to the truth, and renouncing of the Christian faith), and on venial sins. In the division of the Ten Commandments the Greek Confession agrees with the Reformed Church in opposition to the Roman and Lutheran 61Churches, which follow the less natural division of Augustine by merging the second commandment in the first, and then dividing the tenth. 19 PART ONE ORTHODOX CONFESSION OF FAITH OF THE CATHOLIC AND APOSTOLIC EASTERN CHURCH – ON FAITH Question 1. What must the orthodox-catholic Christian do to gain eternal life? Response. Right faith and good works. For whoever has these two is a good Christian and has certain hope of eternal salvation, as Scripture says: "You see that by works a man is justified, and not by faith only."[l] A little later in the same place: "For even as the body without the spirit is dead, so also faith without works is dead."[2] Elsewhere St. Paul says the same thing: "Having faith and a good conscience, which some rejecting have made shipwreck concerning the faith."[3] The same thing in another place: "Holding the mystery of faith (1) in a pure conscience. "[4] Q. 2. Should a Christian first believe and then do good works in life? R. Since "without faith it is impossible to please God", as St. Paul teaches, "he that comes to God must believe that he is, and is a rewarder to them that seek him."[5] Therefore, so that a Christian may please God and his works may be accepted by him, first it is necessary that he have faith in God and then he must form his life according to this faith. Q. 3. In what do these two things consist? R. In the three theological virtues, that is, faith, hope and charity (2), according to which there should also be three parts in the Orthodox Confession of Faith. In the first part the articles of faith are treated; hope, the Lord's Prayer and the Beatitudes are in the second; in the third there are the Commandments of God, wherein is found charity toward God and neighbor.(3) PART ONE OF THE ORTHODOX CONFESSION OF FAITH On Faith Q. 4. What is faith? R. Faith is, according to St. Paul, "the substance of things to be hoped for, the evidence of things that appear not. For this the ancients obtained a testimony."[6] Or, as follows: the apostolic orthodox-catholic (faith) is to believe in one's heart and confess by one's mouth one God in the Holy Trinity, according to the teaching of the same St. Paul: "for with the heart we believe unto justice; but with the mouth confession is made unto salvation;"[7] and then also, Faith is to hold intact all the articles of the orthodox- catholic faith, handed down by Christ the Lord through the Apostles and pronounced and approved in the Ecumenical Councils (4) and to believe them without doubt as taught therein, just as the Apostle designates: "Brothers, stand fast and hold the traditions which you have learned, whether by word or by our epistle." [8] And in another place: "I praise (you, brothers), that you are mindful of me in all things; and keep my ordinances as I delivered them to you." [9] From these words it is clear that the articles of faith receive their commendation and authority partly from Sacred Scripture and partly from church tradition and the teaching of the Councils and the Holy Fathers. By way of explanation in this matter, St. Dionysius says: "For the substance of our hierarchy is the divinely given oracles; most truly we declare these oracles to be venerated, which were given to us by our holy founders, inspired by the Holy Spirit, in Sacred Scripture and theological books, as also that which comes from these same holy men in a more subtle way, not completely treated from on high, but by the penetration of one mind unto another, indeed by way of the corporeal word, but nevertheless at the same time immaterial, by which our holy founders were taught without writing in this certain sacred tradition." [10] I speak, he says, of certain dogmas given through the Scripture and contained in the theological books (that is, of St. Basil); (5) Truly these are dogmas which were orally given by the Apostles and the Holy Fathers. And on these two things the faith is based, not only to remain in the recesses of the heart, with all doubt and fear really removed, but to be proclaimed 20 and professed orally, even as the Psalmist says: "I have believed, therefore have I spoken."[11] "We also believe, wherefore we also speak."[12] Q. 5. How many are the articles of the orthodox-catholic faith? R. The articles of the orthodox-catholic faith are twelve, according to the Creed of First Nicaea and First Constantinople, in which Councils everything concerning our faith up to that time had been declared, so that nothing more or less or different must be believed except that which those Fathers knew. (6) Truly, however, some of these articles are clear in themselves; others contain certain (mysteries) in themselves, from which other things are known. Q. 6. Which is the first article of faith? R. The first article of faith is this: "I believe in one God, the Father all-mighty, Creator of heaven and earth, of all things visible and invisible." Q. 7. What teaching of faith is in this article? R. This article of faith teaches two things. First, to believe and confess that in the Holy Trinity glory is given to one (God) (7) and that in divinity the Father is the principle and source of the Son and the Holy Spirit. And then it teaches that this same God, who is in the Holy Trinity, created from nothing everything, both visible and invisible, as the Psalmist testifies: "For he spoke and they were made; he commanded and they were created."[13] Q. 8. How is this to be understood concerning God? R. It must be believed that there is one God in the Holy Trinity according to Scripture: "One God and Father of all, who is above all, and through all, and in us all."[14] Since, therefore, God is in himself good, exceedingly good and most perfect, he created the world so that all things might participate in his goodness by glorifying him. Nevertheless, by no creature, neither visible nor invisible, not even the angels, can he himself in his own essence be known, because there is no comparison between the creature and the creator. Hence, as a result, as St. Cyril of Jerusalem teaches: "It is sufficient for us in reverence to know that there is God, one God, existing and always existing, ever the same in himself, beyond whom there is no other."[15] And as the Lord God himself speaks through the Prophet: "I am the first, and I am the last, and besides me there is no God."[16] Also, as Moses exhorts the Israelite people: "Hear, O Israel, the Lord our God is one Lord."[17] Q. 9. If there is one God, does it (not) seem there ought to be one person? R. No, for indeed God is one in his essence, but in persons - three, as in clear from the teaching of our Savior himself, when he spoke to the Apostles: "Going therefore, teach all nations, baptizing them in the name of the Father, and Son, and Holy Spirit."[18] From such words it is evident that in one divinity there are three persons, Father, Son and Holy Spirit: the Father who eternally generates from his essence the Son and sends forth the Holy Spirit; the Son, however, who is generated by the Father before all ages, is co-essential with him; the Holy Spirit, who proceeds from the Father from eternity, is co-essential with the Father and the Son. In explaining this, St. John Damascene says: "The Son and the Holy Spirit are assigned to one cause, namely, the Father."[19] The same author in another place: "The Son is from the Father by way of generation; the Holy Spirit is also from the Father, but by way of procession and not generation."[20] Gregory the Theologian, discussing the words of the Epistle to the Romans ("For of him, and by him, and in him, are all things."[21] ) says the following: "It first must be attributed to the Father, secondly to the Son, and thirdly to the Holy Spirit that the Trinity might be known in the divine persons." [22] Also here, since we are baptized without exception equally in the name of the Father and Son and Holy Spirit, so therefore, what the Father is in essence, so also is the Son and the Holy Spirit; and as the Father in his essence is true and eternal God, the Creator of all things visible and invisible, such, therefore, is the Son and so also the Holy Spirit; and they also are co- essential, according to the teaching of St. John the Evangelist, who says: "And there are three who give testimony in heaven: the Father, the Word, and the Holy Spirit. And these three are 21 one."[23] For this alone is excepted, that the Father in his divinity is principle of the Son and H oly Spirit. And these two persons are from the one, who is from none. Such, therefore, we learned from eternal Truth itself, Jesus our Savior, as well as from the holy Apostles. Ecumenical and provincial councils, as well as church Doctors, have taught the same and have handed it down and confirmed it. So also maintains the orthodox-catholic Church. The holy martyrs have shed their blood because of this faith and have exchanged their life for death. (And we too should believe this teaching without doubt and with our whole heart) (8) and firmly uphold it and even desire our death, if necessity demands, because of this faith and the hope of our salvation„then we will receive eternal reward in heaven, presuming the presence of our good works. (9) Q. 10. How can the Trinity be understood more clearly? R. No example can perfectly illustrate or clearly represent to our mind how God can be one in essence and three in persons. But, that which no example can illustrate, Jehovah himself indicated as he spoke through the Prophet: "To whom have you likened me, and made me equal, and compared me, and made me similar?"[24] And so far, neither human nor angelic mind can capture, nor can any tongue express this; wherefore, it is not without reason that we must say with the Apostle: "destroying counsels and every lofty thing that exalts itself against the knowledge of God, bringing every understanding into captivity to the obedience of Christ."[25] We firmly believe that God the Father, existing from eternity, is from nothing and even before the ages generates the Son from his essence and sends forth the H oly Spirit. Athanasius discourses more fully on this in his Creed. (10) But so believing, we do not investigate, for the investigator of the Divine Majesty is forbidden, according to Scripture: "Seek not the things that are too high for you, and search not into things that are above your ability; but the things that God commanded you, think on them always, and in many of his works be not curious."[26] And so it suffices for us that Sacred Scripture of the Old Law, in professing one God, expresses three persons in saying: "Lord God said: Let us make man to our image and likeness."[27] And later: "Behold Adam is become as one of us."[28] In like manner: "Come, therefore, let us go down and there confound their tongue, that they may not understand one another's speech."[29] This very same thing the Prophet expressed in saying: "And they cried out to one another and said: 'Holy, Holy, Holy, God, all the earth is full of his glory."' [30] And the Psalmist says: "By the word of the Lord the heavens were established, and all the power of them by the spirit of his mouth."[31] Concerning these things there is fuller treatment in Sacred Scripture and Church Doctors. Q. 11. What are the attributes of God? R. Just as God himself is incomprehensible, so also are his attributes incomprehensible; nevertheless, it will be permissible to speak and think personally about God to the degree that such can be gathered from Sacred Scripture and the Doctors of the Church. First, it should be known that some divine attributes are personal and some are of the essence itself. Q. 12. Which are the divine personal attributes? R. The divine personal attributes are those through which the persons of the Holy Trinity are distinguished among themselves, such that one cannot be another; e.g., the person of the Father is not the person of the Son, because the Father is generated from no one; the Son, however, is generated by the Father before all ages from the latter's essence, according to Scripture: "from the womb before the day star I have begotten you."[32] The Father, Son and Holy Spirit„ungenerated, generated and proceeding„ are separate in the Divine persons but not in essence, which is never separated in itself, but only distinguished from creation. But one and the same person cannot be generated and ungenerated. For this same reason we must consider the Holy Spirit, who proceeds from the Father's essence from eternity and is co-essential with God the Father and the Son, but is distinguished from the Father by the attribute of person, because he proceeds from him, whereas he is not from the Son by way of generation, as the Son is from the Father, but by way of procession from the same Father. (11) The Son and the Holy Spirit are co- 22 essential to each other, because both are from one and the same essence of the Father, and they are co-essential with the Father, since they are from his very essence, about which Gregory the Theologian speaks in this manner: "The Son and the Holy Spirit have this in common that they both are from the Father; these truly are the attributes of the Father, of course, that he is ungenerated; of the Son, that he is generated; and of the Holy Spirit, that he proceeds."[33] Likewise, the most holy incarnation of the Son is his personal attribute, which neither the Father nor the Holy Spirit has assumed. And so the holy apostolic orthodox-catholic Church teaches the belief and confession in one God in the most Holy Trinity, concerning which the First Council at Nicaea and the Second Ecumenical Council, Constantinople, the first in the city of that name, spoke. Q. 13. Which are the divine attributes of essence? R. The divine attributes of essence are those which conform equally to God the Father as well as to the Son and the Holy Spirit: that God is eternal, that he is without beginning and end, that he is good, that he is the creator and governor, present everywhere and filling all things, uncircumscribible. Moreover, as grasped by only a few, besides those three personal attributes, that is, the Father is ungenerated or the cause; the Son is generated or Word incarnate; and the Holy Spirit proceeds„ about which we already spoke „ whatever can be said about God, relates to the attribute of the divine essence and is equally common to the three persons with no distinction. Q. 14. Why does the first article of faith mention "almighty" or "all-governing" and omit all other attributes? R. Because by this one expression the property of God is best described, since no creature can be called omnipotent. This is so for two reasons: first, it does not have its essence from itself, but from a creator; secondly, it cannot produce any creature from nothing. Both these traits always pertain to the divine omnipotence, as he speaks about himself in the Apocalypse: "I am Alpha and Omega, the beginning and end, says the Lord, who is and who was and who is to come, the Almighty."[34] Similarly, the Archangel in Luke: "No word shall be impossible with God."[35] Nevertheless, this omnipotence is limited only by his own will and good pleasure, so that certainly whatever he himself wishes, only this can he and does he effect, and not that of which he is simply able, as the Psalmist says: "Our God is in heaven; he has done all that he has desired."[36] He could create a million worlds of this type, but this he does not wish. And then this omnipotence must be understood in terms of perfection, removed from all imperfection and weakness, as is evident in this example: God cannot be evil and commit sin, for this denotes imperfection, even as St. Paul gives witness: "It is impossible for God to lie."[37] For if God were evil and had committed sin, then he would not be omnipotent, for these things are evidence in themselves of imperfection. And so, God is omnipotent by virtue of his will and his perfect goodness, as the Psalmist recollects: "Who is the great God like our God? You are the God who does wonders; you made your power known among the nations."[38] Finally, he is called omnipotent, because all things are in his power and he created the world with no difficulty, with no labor, by his will alone. Q. 15. If God is uncircumscribed and everywhere, how can he be said to be in heaven and particularly in certain other places? R. It is not as if heaven or Sion or any other place circumscribes the immaterial and incorporeal divinity, because God has no place, but is unto himself a place. But it is because he works especially in those places and his operations and graces are more often and more clearly made manifest therein, that he is said to dwell in them, for example, in heaven, as St. John Damascene says,[39] because there are found the angels, who always do his will and continually glorify the Lord God. Also on earth, because here he lived in the flesh; so too, in the church, because his glory is proclaimed in a special way and his grace is bestowed upon the faithful. Similarly, God's place is said to be wherever his grace appears in any manner. 23 Q. 16. But, if you say that omniscience is a divine attribute, because God obviously knows both the hidden and the manifest, then how is it that some men and angels also know the hidden? R. God knows of his own self all the hidden mysteries of men and angels, not only then and now, but also before the creation of the world, as Scripture says: "The eyes of the Lord are far brighter than the sun, beholding round about all the ways of men."[40] And in another place: "For the Lord knows all knowledge, and has beheld the signs of the world; he declares the things already past and the things that are to come, and reveals the traces of hidden things."[41] Also, St. John in the Apocalypse: "I am he who searches loins and hearts, and I will give to each of you according to your works."[42] Angels and men, however, if they sometimes know the hidden future, they know it through the revelation of God, as Sacred Scripture witnesses: "God reveals the deep and hidden things."[43] It was in this manner that he revealed to Elizeus what his servant secretly received on the journey from Neaman, and to the Apostle Peter concerning Ananias and Saphira, and really all the prophets had such knowledge. Q. 17. Are there any other attributes that belong exclusively to God? R. The attributes of God are without number, but those already mentioned, in as much as they pertain to our salvation, suffice to show how we must think about God. For this reason, overlooking everything else, believe firmly and constantly that God is one and omnipotent in the Holy Trinity, who is found everywhere and is omniscient and absolutely unchangeable in his essence. Q. 18. Is God the Creator of all things, since the same article calls him "Creator"? R. Without any doubt, God is the Creator of all things, that is, of both visible and invisible creatures. But first he created from nothing all the powers of heaven by his own will, as they are the main extollers of his glory. Then he created that intelligible world, which recognized God through his bestowed grace and conforms completely to his will. Then he created from nothing this visible and material world; finally, God created man, composed of a rational and immaterial soul and a material body, so that God might be recognized as the creator of both the visible and invisible world through this composition of man. Man is called, therefore, a microcosm, since he contains in himself an examplar of the great world. (12) Q. 19. How can one know about the angels, if they were created first by God? R. The angels are spirits created from nothing to praise God, as they themselves serve. Then too they are created to aid man gain in this world the divine kingdom. They are assigned to guard provinces, kingdoms, cities, monasteries, churches, as well as religious and secular persons. There is an example of this in the Acts of the Apostles: "But during the night an angel of the Lord opened the doors of the prison and leading them out said: 'Go, stand and speak in the temple to the people all the words of this life."'[44] And in another place: "And an angel of the Lord stood beside him and said to Peter: 'Wrap your cloak about you and follow me.' Then Peter came to himself and said: 'Now I know for certain that the Lord has sent his angel and delivered me out of the hand of Herod and from all the expectation of the people of the Jews."'[45] In the same manner the angels keep watch over children, according to the teaching of the Savior who said: "For I tell you that their angels in heaven always see the face of my Father in heaven."[46] In addition, they offer to the divine majesty our prayers, almsgivings and other good works, not because God fails to see our almsgiving and hear our prayers, but because they intercede with him for us. In the Old Testament, before the Law was given to Moses, they used to teach God's law and will to our fathers, showing them the way of salvation, as Dionysius asserts.[47] After the law was given they used to teach the leaders to do good. Sacred Scripture itself is in agreement with this fact, indicating that the angels appeared to the Prophets and foretold the future to them. Just as the angel warned Joseph concerning the plan of Herod by saying: "Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you. For Herod is about to seek the child to destroy him."[48] Since Joseph was anxious to defend the virgin, the 24 Lord's angel instructed him and restored his certitude.(13) Angels also reveal God's acts; for example, at the time of the nativity the shepherds were informed that Christ was born in Bethlehem. So by divine command they aid man in the manner of a guardian and free us from all danger; they always drive back and put to flight our soul's enemy, who torments man without mercy„for as long as he knows God will tolerate it. And because the Angel watches over us, the Psalmist can say: "For he has given his angels charge over you to keep you in all your ways. They will carry you in their hands, lest you dash your foot against a stone."[49] Q. 20. Into how many ranks are the Angels divided? R. Dionysius reports[50] that they are divided into nine choirs, with these nine divided into three orders. In the first order (14) are found those who serve the Lord God more closely than the others, as the Thrones, Cherubim and Seraphim. The Powers, Dominations and Virtues are in the second order. In the third are the Angels, Archangels and Principalities. They are arranged in these orders because the lesser angels receive God's teaching and gifts from the greater. These angels have remained in the eternal favor of God, because they did not agree with Lucifer to oppose God. And it is because of this received grace that they cannot sin; it is not through a natural gift, but only the grace of God. These introductory notes suffice for an idea of angels in as much as they teaching of the "Orthodox Confession" might demand. Since we know that they guard us and intercede for us, to the degree that we invoke them in our prayer to beg God in our behalf, so we most certainly should seek the aid of our Guardian Angel. Q. 21. What is to be thought of the bad Angels? R. The bad angels were also created good by God, since whatever God creates, he creates good; but they became bad by their own free will, as the Lord himself says of their chief: "From the beginning he stood not in the truth because there is no truth in him. When he tells a lie, he is speaking of his own, for he is a liar and the father thereof."[51] They are the authors of all evil, blasphemers of the divine majesty, temptors of human souls, both through themselves and their instruments, as Sacred Scripture says: "Be sober and watch, because your adversary the devil, as a roaring lion, goes about seeking someone to devour."[52] Nevertheless, it must be realized that the demons cannot exercise their power over man or any creature without the permission of God, of which fact Scripture bears witness saying: "Then the devils besought him saying: 'If you cast us out, send us into the herd of swine.' And he said to them: 'Go'."[53] Finally, it must be known that they cannot force man to sin, but only deceive him through temptation, since man has free will and not even God himself imposes any force upon this will. And since the devils are eternally condemned, they are never receptive of divine grace, as it is said: "Depart from me you cursed, into everlasting fire, which was prepared for the devil and his angels."[54] Q. 22. What is to be thought of the rest of creation? R. God created everything from nothing by his command. Lastly, he created man as lord over all creation under the heavens, when he said: "Let us make man to our image and likeness; let him have dominion over the fish in the sea, the birds of the air, the beasts and the whole earth."[55] Repeating the very same thing, the holy Prophet says: "You set him over the works of your hands. You subjected all things under his feet, all sheep and oxen, moreover the beasts also of the field. The birds of the air and the fish of the sea, that pass along the paths of the sea."[56] And earlier: "You made him a little less than an angel (15), and have crowned him with glory and honor."[57] But, since man did not keep the commandment in Paradise, by taking fruit from the forbidden tree while still in the state of innocence, he was expelled from Paradise and became such as described by the Prophet: "Man, when he was in honor, did not understand; he is compared to senseless beasts, and has become similar to them."[58] Add to this the saying: "Dust you are, and into dust you shall return."[59] Q. 23. What is the state of man's innocence? 25 R. The state of innocence is twofold, according to St. Basil. ( 16) First of all, there is the detachment in mind and intention from all sins through the lengthy practice of good deeds. Secondly, there is the absence of the experience of evil, either because of age or other reasons. It is in this second way that Adam's state of innocence before sin is taken, in all perfection and original justice as regards the intellect as well as the will. All knowledge is present in the intellect as is all goodness in the will. For since Adam knew God very well (to the degree that he was fittingly allowed), in knowing God he knew everything through him, this being a mark of the divine being. And when the animals were brought forward to be properly named, he assigned each one a name through his knowledge of their natures. His only concern was the knowledge of God and the pondering of his graces. As far as the will was concerned, it followed the principle that it was truly free and that man was free to sin or not to sin, as treated in Sacred Scripture: Do not say that God is the source of my lie, because "you must not do the things which he hates."[60] And later: "God made man from the beginning in the hand of his own counsel, if you wish to keep the commandments and perform the accepted fidelity." And later: "Before man are life and death, good and evil; whatever he chooses will be given to him. God commanded nobody to do wickedly and gave nobody the license to sin."[61] And so in this state of innocence, man was similar to the angels. As soon as he sinned, he became mortal that very instant through deception in the state of sin. For so says Sacred Scripture: "The wages of sin are death."[62] Then he immediately lost the perfection of reason and knowledge, his will becoming more inclined to evil than to good. Thus was the state of innocence changed, through the experience of evil, into the state of sin, and perfect man appeared so worthless that he could now say with the Psalmist: "I am a worm, not a man."[63] Q. 24. Are all men subject to the same sin of Adam? R. Just as all men were in the state of innocence with Adam, so when he sinned, all men sinned in him and have remained in that state of sin. They are subject, therefore, not only to sin but also the punishment for sin, which is expressed in God's decree: "On whatever day you shall eat of it, you will die the death."[64] Repeating the same, the holy Apostle says: "Wherefore as by one man sin entered into this world, and by sin - death, so death passed upon all men in whom all have sinned."[65] For this reason we are conceived in the maternal womb and born even today in this sin, as the Psalmist says: "For behold I was conceived in iniquities; and in sins did my mother conceive me."[66] This sin is called original for these reasons: first, because before this time man was stained by no sin, although the devil sinned, through whose initiative the sin known as original arose in man. Adam, the perpetrator of the sin, is subject to it as also are we, his posterity. Secondly, it is called original because no man is conceived without it. Q. 25. If God foresaw Adam's sin, why did he create him? R. God knew very well not only that Adam would sin, but also the evil of Lucifer himself, even before the latter was created; in fact, he knows the most insignificant thoughts of every creature, what they think and what they do. But since he did not want the sin of man and the evil of the Devil to overcome the Divine goodness, he created, as a sign of his greater goodness, that Angel as good, who later became evil by his own free will. It is the same with man, who sinned by his own initiative. But because with man's sin God foresaw that his divine goodness would shine forth more brightly, when he would send forth his only-born Son to this earthly vale in order to redeem man, taking his flesh from the most pure Virgin through the activity of the Holy Spirit, thereby gathering man-to the confounding of the Devil - into the kingdom of God, in greater honor than that of Paradise, therefore, that sin did not stop God from creating man. (17) Q. 26. If God foreknew all things before he created the world, then did he predestine all things, both good and evil, to come about as they now do? R. God foreknew all things before the creation of the world, but he predestined only the good, as St. Damascene says,[67] for it is contrary to the divine goodness to predestine evil. Understand 26 evil, however, as sin, since there is in the world nothing really evil save sin alone, which is the transgression of the divine law and Will.[68] For the rest, they are the ways of God's punishing our sins, such as plagues, famines, war and others, which are evil in relation to us. (18) These latter cause afflictions which we bear with much difficulty. But, they are not evil in relation to God, for they contain in themselves the power of goodness. For, by so punishing us, he calls forth the good. Such evil is called the just punishment of God,[69] as Scripture says: "Shall there be evil in the city, which the Lord has not done?"[70] Likewise, God predestined solely according to his own wisdom and justice those things which do not have reference to our free will. But he predestined those things that do refer to our free will through the agreement of his good pleasure with our will, because he does not take away our free will.[71] Q. 27. What is free will? R. Free will is man's unrestricted deciding from reason that arises and leads to the doing of good and evil, since a rational creature should have in its capacity such a nature and guide it freely by its mandating reason. This reason was complete in its perfection during the state of man's innocence, but it became damaged on account of sin. Nevertheless, the will remained no less inclined to evil in some things than to good in other things in the totality of its appetite, whether of the good or evil, on which matter St. Basil the Great[72] speaks thus: "From one's intention and free will anyone can be holy or the opposite. Hear what Paul says: 'In Jesus Christ by the gospel I begot you.'[73] And these words: 'As many as received him, he gave them power to be made sons of God."'[74] The Holy Doctor teaches that even though the human will has been spoiled through original sin, nevertheless, it still remains now in the will of every man to be good and the son of God, or to be evil and the son of the devil. All this remains in the power and the hands of man, with divine grace helping unto the good and averting from the evil, but not forcing that which pertains to the free will of man. Q. 28. Since men are begotten in the state of sin, do they have both body and soul from the seed of Adam or only the body? R. The body itself proceeds from this seed, but the soul is from God, as Scripture says: "Thus says the Lord who stretches forth the heavens and lays the foundations of the earth, and forms the spirit of man in him."[75] "And the dust returns into the earth, from whence it was, and the spirit returns to God, who gave it."[76] To wit, if the soul were from the stock of man, it would have to die at the same time as he and be turned into dust with the body, the opposite of which is found in Sacred Scripture, as Christ spoke on the cross to the thief: "Amen, I say to you: this day you shall be with me in Paradise."[77] His body remained on the cross, but his soul, as an immortal spirit, went with the Lord to Paradise. But, if the soul were from the stock of man, it would have died together with the body on the cross. And then, how could these words of God be true? "Have you not read what was spoken to you by God: 'I am the God of Abraham, the God of Isaac, the God of Jacob?' He is not the God of the dead, but of the living."[78] This is to be understood as relating to the soul and not the body, since the bodies of the dead turn into ashes. But it is true in relation to the soul, which always remains alive in the sight of God. If the soul were of the same stock as the body, it would die with the body. The soul is given by God, however, when the body is prepared to receive it. And when it is infused in it, it exists in the whole body, just as fire exists in the glowing iron, but it is more properly in the head and the heart. (19) Q. 29. If, indeed, God is the Creator of all things, then should not he provide for them? R. Indeed, so it is, for he knows well all things, the least as well as the greatest, and provides for all that he made, as can be seen in these words of Christ: "Are not two sparrows sold for a farthing? But yet not one of them shall fall to the ground without your Father. But the very hairs of your head are all numbered."[79] This providence of God is expressed in the Old Law through the mouth of the Psalmist: "The eyes of all hope in you, O Lord, and you give them meat in due season. You open your hand and fill with blessing every living creature."[80] 27 Q. 30. Are foreknowledge, predestination and providence found also in the divine persons? R. Foreknowledge, predestination and providence are separate acts in the divine persons. For providence is ordered toward created things, but foreknowledge and predestination are in God himself before the existence of all creatures, although they are found in a different manner. Foreknowledge is the knowledge itself of future events of all types; predestination, however, is the determination according to the foreknowledge of all things in regard to the good but not evil. For if it were unto evil, it would be against true divine goodness. On which account we can deservedly say that, as far as we are concerned, foreknowledge is first in God and then predestination. But providence of created things follows after creation, as the Apostle evidently teaches us when he says: "For whom he foreknew, he also predestined; (20) whom he predestined, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified."[8l] Such a consideration should concern only man himself, since the other creatures (with the exception of the angels, who are in a definite state) do not pertain to this consideration of predestination. For, indeed, since they lack a free will, there is no evil in them; whatever they do is completely the result of their own nature, because of which they pay no penalty and receive no reward. Q. 31. What further should be perceived about God and creation from this article? R. Whatever good you can come by, you should ascribe completely to the best and highest God as cause and author; whatever evil there be, you should consider totally foreign to him, not locally, but naturally so. In regard to creation, consider it good, just as it was produced by the good. Nevertheless, consider that creation, which has reason and free will but is rebellious, to be clearly evil, not because of its creaturliness but because of its immense crime. But, that creation which is irrational and devoid of free will, account it to be good in its nature from every aspect. (21) Q. 32. Which is the second article of faith? R. "And in one Lord, Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages, light of light, true God of true God, begotten and not created, co-essential with the Father, through whom all things were made."(22) Q. 33. What does this orthodox article teach? R. Two things: first, that the Son of God, Jesus Christ, is eternal God, begotten by the Father of his very essence, and is of the same honor and glory with the Father, as he speaks of himself: "Father, glorify me now with yourself, with the glory which I had with you before the world was."[82] Secondly, there is found in this article the teaching that Christ certainly is the creator, not only of things, but of this very world and time, in which these created things are found, as the Apostle says: "By whom also he made the world."[83] But of these things St. John the Evangelist says: "The world was made by him, and the world knew him not."[84] Q. 34. What do these two names "Jesus Christ" signify, as found in this article? R. "Jesus" signifies Savior, just as the Archangel was explaining to Joseph: "She will bring forth a son and you shall call his name Jesus, for he shall save his people from their sins."[85] Yet, this name can be given to no one in the world, and rightly so, except to the Lord our Savior, who freed the entire human race from the eternal captivity of the devils. And "Christ" signifies anointed, because in the Old Law anointed people are referred to as "Christi", namely, the priests, kings and prophets. Christ is anointed into these three offices in a special way, above all other anointed people, as the Psalmist says of him: "You have loved justice and hated iniquity; therefore God, your God, anointed you with the oil of gladness above your fellows."[86] But, this anointing should be understood as coming from the Holy Spirit, as the Prophet says: "The Spirit of the Lord is upon me, because the Lord has anointed me; he has sent me to preach to the meek."[87] Christ applies these words to himself when he says: "This day this scripture is fulfilled in your ears."[88] Christ, however, surpasses his companions according to three very 28 great distinctions. His first distinction is the priesthood according to the order of Melchizedek, about which the Apostle says: "Called by God a high priest according to the order of Melchizedek."[89] The same author elsewhere calls Christ a priest, because he sacrificed himself to God the Father, as he says: "Christ, who by the eternal Spirit offered himself unspotted to God."[90] And later: "Christ was offered once to exhaust the sins of many."[91] The second distinction is his kingdom, which the Archangel Gabriel, while he was fulfilling his mission to the most pure Virgin, demonstrated by saying: "The Lord God will give him the throne of David, his father, and he shall reign in the house of Jacob forever; of his kingdom there shall be no end."[92] The Magi also gave witness to him by offering gifts at the time of his birth, as they said: "Where is he that is born king of the Jews?"[93] The title of his crime at the time of his very death proves the same thing„ "Jesus of Nazareth, the King of the Jews."[94] Moses prophesized from God, however, concerning the third distinction, when he said: "The Lord your God will raise up to you a prophet from your brothers similar to me."[95] This distinction was shown through his holy teaching where he adequately taught about his divinity and other things pertaining to eternal salvation, as he says of himself: "I have made known your name to them."[96] And earlier: "The words which you gave me I gave to them; and they have received them, and have known in very deed that I came from you, and they have believed that you had sent me."[97] This prophecy „ the third distinction „ should be understood as the foretelling of future events not by a certain revelation, but from his knowledge as true God and true man. Q. 35. For what reason is the Son of God called "only-begotten"? R. Sacred Scripture clearly teaches that the Son of God is only-begotten, when it asserts: "We saw his glory, the glory as it were of the only-begotten of the Father."[98] And later: "The only begotten Son who is in the bosom of the Father."[99] And he is called only-begotten for this reason, that he is the one Son of God according to the divine nature; but certain others are called sons of God by virtue of his freely given grace (23) as all the faithful and the elect of God; this grace of adoption (24) is given to them through Christ, as Sacred Scripture says: "As many as received him, he gave them power to become sons of God."[100] Q. 36. What do the words "light of light" mean? R. Light must be understood, by way of knowledge, to have a double meaning „ created and uncreated. Scripture speaks thus of created light: "And God said: 'Be light made.' And light was made. And God saw that light was good; and he divided the light from the darkness."[l01] About uncreated light, however, the Prophet says: "You shall no more have the sun for your light by day, neither shall the brightness of the moon enlighten you; but the Lord shall be unto you for an everlasting light, and your God for your glory. Your sun shall go down no more, and your moon shall not decrease: for the Lord shall be unto you for an everlasting light"[l02] and your God unto your glory, etc. (25) This should be understood as uncreated light, as is evident from the words mentioned later in the same article: "True God from true God, begotten and not created." Again, created light is from nothing, but begotten light is from the essence of the Father, about whom the Apostle said: "Who being the brightness of his glory, and the figure of his substance, and upholding all things by the word of his power, making by himself (26) purgation of sins, sits on the right hand of the majesty on high."[l03] And he himself avers: "I am the light of the world: he that follows me walks not in darkness, but shall have the light of life."[104] But he is called "light of light" because he has his total essence from the Father, just as when a light is lit from another light, it receives therefrom the entire substance of light. And also these words mentioned in the same article„"through whom all things were made" - should be understood to mean that he is co- essential with God the Father. And He is also the creator, not as if this were through him as a servant or an instrumentality, but as Scripture holds: "He was in the world, and the world was made through him."[l05] „that is, by Him. Q. 37. Which is the third article of faith? 29 R. "Who for us men and for our salvation came down from heaven, became incarnate of the Holy Spirit and from the Virgin Mary became man." (27) Q. 38. What does this article of faith teach? R. It teaches four things. First, that the Son of God came down from heaven for our salvation, as was promised, into the womb of the most pure Virgin Mary, as he speaks of himself: "And no man has ascended into heaven, but he that descended from heaven."[l06] He came down from heaven not to change places, since as God he is everywhere and fills all things; but because it so pleased him, he humbled himself in accepting humanity. This article teaches secondly that Christ the Lord assumed true humanity and not some appearance or phantasy of the same. This body was formed then in the womb of the Blessed Virgin when she answered the Archangel: "Behold the handmaid of the Lord; be it done to me according to your word."[l07] Immediately the whole man with all his members and rational soul was joined with the divinity, so that there existed simultaneously true God and true man in one person. (28) Thus, the most pure Virgin was said to be the Mother of God, for Elizabeth said to her: "And whence is this to me, that the mother of my Lord should come to me?"[l08] One must understand that neither the divinity was transformed into the humanity, nor humanity into divinity, but that both complete natures came to exist with all their properties in one person, with the sole exception of sin in regard to the humanity. Q. 39. What does this article teach thirdly? R. It teaches that the incarnation of Christ came about by the activity of the Holy Spirit, such that Mary remained a virgin before, during and after conception, and in birth, because he was born of her with the seal of her virginity preserved intact; after birth she remained a virgin eternally. (29) Q. 40. What else is contained in this article? R. Concerning the most blessed Virgin, since she was worthy to accomplish such a mystery, all orthodox are bound to render her due honor and reverence as to the mother of the Lord and our Savior, or rather the Theotokos. Hence, the Church composed the greeting formed from the words of the Archangel and of St. Elizabeth, as well as several of its own: "Theotokos Virgin, Hail Mary, full of grace, the Lord is with you, blessed are you among women and blessed is the fruit of your womb, for you brought forth the Savior of our souls." (30) Q. 41. How is this greeting to be understood? R. One should believe first that this greeting has its source and origin from God himself, through the Archangel divinely commissioned to the Virgin on earth; for the Archangel would not have dared announce it, if God did not so instruct him. The words, however, which St. Elizabeth spoke, were uttered under the influence of the Holy Spirit, which appears obvious with the saying of the Evangelist: "And Elizabeth was filled with the Holy Spirit: and she cried out with a loud voice, and said: 'Blessed are you among women, and blessed is the fruit of your womb."'[l09] The Church added the remaining words under the influence of the Holy Spirit and by her own authority instructed us to venerate often the blessed Virgin in time of prayer with this greeting. Q. 42. What teaching is found in this greeting? R. In the salutation itself there is found a commemoration of the incarnation of God's Son and the blessings given to us through his incarnation. Again it is certainly taught here that the eternal Word of God did not bring with himself his flesh from heaven, but took it within the womb of the most blessed Virgin, from her own blood, formed by the Holy Spirit; he was born of her as his own Mother. This indeed must be believed. The Church judged and condemned as heretics, however, those who say that he bore his flesh from heaven and simply passed through the most pure Virgin as through some sort of channel. We are taught in the same salutation to call her "Theotokos"; for it was she who bore God for us in his humanity and from her was born Christ, true God and true man.[110] And it is this very teaching that is found in this same greeting. By the words "full of grace", it is to be understood that she has become a greater participant in divine grace than all other creatures; because she is the Theotokos, the Church raises her above the 30 Cherubim and Seraphim. Thus, she surpasses all the choirs of angels and is at the right hand of her Son in all honor and adornment as the Psalm reads: "The queen stood at your right hand in gilded clothing, surrounded with variety."[111] All orthodox should beg her intercession by means of this customary greeting, for this prayer of the Mother is very powerful in pleasing the Son. And whoever is devoted to her in such a manner, willingly chants the Acathist (31) and the Paraclisis (32) and other church hymns written to her glory. Q. 43. Which is the fourth article of faith? R. "Who was crucified for us, under Pontius Pilate, suffered and was buried." (33) Q. 44. What does this article of faith teach? R. It teaches six things. First, that he suffered and really died on the cross for us in his true humanity taken from the most pure Virgin. This is seen from Sacred Scripture where it says: "And Jesus crying with a loud voice, said: 'Father, into your hands I commend my spirit.' And saying this, he gave up the spirit."[112] In addition, he truly shed his most precious blood for our sake, through which he redeemed us, as the Apostle says: "Who has predestined us unto the adoption of children through Jesus Christ. In whom we have redemption through his blood, the remission of sins, according to the riches of his grace."[113] Q. 45. What else does this article teach? R. It teaches that he suffered innocently because of our sins, as the Apostle puts it: "knowing that you were not redeemed with corruptible things as gold or silver, from your vain way of the tradition of your fathers; but with the precious blood of Christ, as of a lamb unspotted and undefiled."[114] John the Baptist testifies to the very same thing, that he, innocent as a lamb, suffered because of our sins, when he says: "Behold the lamb of God, who takes away the sins (34) of the world."[115] But, he suffered voluntarily, as he himself bears witness: "I have the power to lay it down, and the power to take it up again."[116] Q. 46. What does this article teach thirdly? R. It teaches that Christ suffered on the cross according to the flesh, but not according to his divinity. For, the divinity neither suffered, nor was fastened to the cross, nor struck by spittle, nor hit by blows, nor did it die. As the Apostle clearly asserts, the flesh alone underwent all this: "Yet, now he has reconciled in the body of his flesh through] death, to present you holy and unspotted, and blameless before him."[117 But, the divinity assumed by the humanity was never separated from the body nor from the soul, whether during the suffering and death on the cross or even after death, although the soul was separated from the body. For this reason the person of Christ was one and the same even at the time of death. (35) Q. 47. What does this article teach fourthly? R. It teaches that the death of Christ was more distinctive than that of all other men and this for the following reasons. First, there is the seriousness of our sins, as the Prophet speaks about him: "Surely he has borne our infirmities and carried our sorrows; and we have thought him as it were a leper, and as one struck by God and afflicted. But he was wounded for our iniquities, he was bruised for our sins."[118] And yet another Prophet speaks in the person of Christ: "All you that pass by the way, attend, and see if there be any sorrow like to my sorrow,"[119] which has been thrust upon me. (36) Another reason for the distinctive type of death that was Christ's is the following. He perfected on the cross the priesthood by sacrificing his very self to God the Father for the redemption of the human race, as the Apostle describes him: "Who gave himself a redemption for all."[120] And in another place: "Christ also loved us and delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness."[121] And still elsewhere: "Because when as yet we were sinners, according to the time, Christ died for US."[122] There he perfected also the office of mediator between God and man, as the same Apostle describes him: "And through him to reconcile to himself all things, making peace through the blood of his cross."[123] And still elsewhere: "Blotting out the handwriting of the decree against us, which was contrary to us, he has taken the same out of the way, fastening it to the cross."[124] 31 Q. 48. What does this article teach in the fifth place? R. It teaches of the burial of Christ, that is, just as he really suffered on the cross, so he truly died thereupon. And he was really buried in the designated place. And the reason this was done was so that nobody would later doubt the true resurrection of Christ from the dead. If, however, he were buried in some hidden and private place, then the Jews would have used this occasion to disgrace the fact. But, on account of the greater faith in and the glory of the glorious resurrection of Christ, the minds of the Jews were so perturbed as to have come to Pilate and say: "Command, therefore, the sepulchre to be guarded until the third day."[125] Pilate said to them: "You have a guard; go, guard it as you know. And they departing, made the sepulchre sure, sealing the stone and setting guards."[126] And it is this very guard of the Jews that displayed the best testimony that Christ rose from the dead. For indeed they were then very terrified, as Scripture says: "And behold there was a great earthquake. For an angel of the Lord descended from heaven, and coming, rolled back the stone (from the entrance of the grave) and sat upon it. And for fear of him, the guards were struck with terror, and became as dead men."[127] The same ones later "came into the city and told the chief priests all things that had been done."[128] Whereby they were forced to utter the very same words that the angel of the Lord said to the women: "You seek Jesus who was crucified. He is not here, for he is risen, as he said. Come, and see the place where the Lord was laid. And going quickly, tell his disciples that he is risen."[129] It is for this reason that his burial is mentioned, so that everyone might be certain (37), that the disciples did not secretly take and bury him in an hidden place, as the evil Jews might have spread about, after having bribed the soldiers. The-grave in which he lay removes the suspicion of such a thing, as also does the sealing of the stone with the Jewish guards, as well as Joseph and Nicodemus, men of honor among the Jewish people, so too the shroud in which he was wrapped and the headcloth left in the grave after Christ's resurrection, which was not secretly washed by the disciples. Together with this teaching, one must also consider that according to the prophecy it was necessary that his burial be glorious,[l30] and such it was and so it remains even until today. And so, whoever approaches Christ with faith and great love, receives the great remission of sins, by virtue of which he comes to Christ. Q. 49. Besides these and other things, might one goodwillingly ask, where could the soul of Christ be found after his death and before the resurrection? R. The soul of Christ was joined to the divinity, existing separately from the body, and with this same divinity it descended into Hell (38), although there is no mention here of this matter (39); nevertheless, as is affirmed in all church hymns, Christ descended into Hell in his soul and divinity. It is most obviously asserted in that church hymn: "You were in the tomb, O Christ, according to the flesh, but in Hell with your soul as God, in heaven with the thief in majesty, with the Father and the Holy Spirit." (40) He led out from Hell the souls of the Holy Fathers and brought them to Paradise, along with the thief who believed in him on the cross. Q. 50. What does this article teach in the sixth place? R. Since mention was made of the cross of Christ, on which Christ died and purchased our salvation, we are provided the opportunity to consider this cross, about which the Apostle says: "But God forbid that I should glory, save in the cross of our Lord Jesus Christ; by whom the world is crucified to me, and I to the world."[131] And in another place: "For the word of the cross, to them indeed that perish, is foolishness; but to them that are saved, that is, to us, it is the power of God."[132] We must, therefore, revere for these important reasons the holy cross, the sign of Christ, which has been given the power to turn away evil spirits through the shedding of the blood of the Son of God and the death which he accepted on it. St. Cyril of Jerusalem, therefore, says: "Whenever we sign ourselves with the holy cross, the devil cannot be present and endure this, for he realizes that Jesus Christ was fastened to the cross for the sake of our salvation and the destruction of the power of the devil, for the name of Christ is usually thereby invoked, 32 but the evil one flees from us and tempts no more; and so we should cross ourselves very often, for not rarely are we tempted by the devil, which temptations we can repell only through the holy cross and calling upon the name of Jesus Christ; but not only from ourselves can we repell him, but from everything else, as our food and drink."[133] Therefore, the same St. Cyril also teaches: "Make the sign of the Holy Cross when eating, drinking, sitting, standing, speaking and even walking."[134] And no affair should be undertaken, unless first the sign of the cross is made, at home or on the road, day or night, everywhere. Q. 51. How should we sign ourselves with the Holy Cross? R. You should make the sign of the cross with the right hand, touching the forehead with three fingers and saying the words: "In the name of the Father." Secondly, you should say the words "and the Son," as you place the same hand on the breast. Thirdly, you say "and the Holy Spirit" at your right shoulder and "holy" at your left. (41) When you have crossed yourself thusly with the sign of the Holy Cross, you should finish with the word "Amen". After having made the sign of the holy cross, you ought to say: "Lord Jesus Christ, Son of God, have mercy on me a sinner, Amen." Q. 52. Which is the fifth article of faith? R. "Who resurrected from the dead on the third day according to the Scriptures." (42) Q. 53. What does this article of faith teach? R. It teaches two things: first, that Christ the Lord resurrected from the dead by the power of his divinity (43), just as the Prophets and the Psalms speak of him; secondly, it teaches that he really resurrected from the dead in the same body in which he was born. Q. 54. Where is it written in Scripture that Christ had to suffer so and die, as well as rise from the dead on the third day? R. The Scripture is twofold: part in the old law, part in the new. The former announced that Christ was going to come, as well as how and why he would save the human race through his suffering, death and resurrection from the dead; according to these Scriptures Christ the Lord was bound to accomplish all things. From the Scripture of the new law it can be determined that he accomplished all these things and that he came in the manner it is written about him, as he even says of himself: "And the Son of Man goes indeed, as it is written about him."[135] Even after his resurrection from the dead, he says to the two traveling Apostles: "Ought not Christ to have suffered these things, and so to enter into his glory? And beginning with Moses and all the prophets, he expounded to them in all the Scriptures, the things that were concerning him."[136] And since the Scriptures of the old law ought to have authority for us, the Apostle says of them: "And we have the more firm prophetical word; whereunto you do well to attend, as to a light that shines in a dark place, until the day dawns and the day star arises in your hearts."[137] And the Evangelists assure us of the fact that what was accomplished is in accord with these Scriptures, as the Apostle says: "And Christ died for our sins, according to the scriptures: and that he was buried, and that he rose again the third day, according to the scriptures; and that he was seen by Cephas; and after that by the eleven. Then was he seen by more than five hundred brothers at once, of whom many remain until this present, and some are fallen asleep. After that, he was seen by James, then by all the apostles. And last of all, he was seen also by me, as by one born out of due time."[138] The Prophet Jonas was a figure of the resurrection of Christ, which figure Christ the Lord applied to his own self, speaking to the Hebrews: "An evil and adulterous generation seeks a sign: and a sign shall not be given it, but the sign of Jonas the Prophet. For as Jonas was in the whale's belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights."[139] Q. 55. Which is the sixth article of faith? R. "Who ascended into the heavens, and sits at the right hand of God the Father." (44) Q. 56. How many things does this article of faith teach? 33 R. This article teaches four things. First (sic), that he ascended into heaven in the same body, in which he suffered and resurrected from the dead, and sits at the right hand of the Father, in glory and praise. (45) Secondly, it teaches that he ascended into heaven only as man, since as God he always was in heaven and everywhere. Thirdly, it teaches that he never abandoned that humanity, which he once took from the Virgin Mary, and in which he will come again in judgment, just as the Angels announced to the Apostles: "This Jesus who is taken up from you into heaven, shall so come, as you have seen him going into heaven."[140] Fourthly, it teaches that Christ is in heaven according to his humanity, but not on earth (46), the singular exception being the most holy Eucharist, wherein Christ himself is really present through transubstantiation of the substance of bread into the substance of his holy body and through the transubstantiation of the substance of wine into the substance of his most precious blood Wherefore should we revere the most holy Eucharist and adore it by the worship of latria, because such is due the Savior himself. Q. 57. Which is the seventh article of faith? R. "Who will come again with glory in order to judge the living and the dead, of whose kingdom there will be no end." (47) Q. 58. What does this article of faith teach? R. It teaches three things. First, that Christ will return in order to judge the living and the dead, as he describes himself: "And when the Son of man shall come in his Majesty, and all the angels with him . . .[141] And he will come as swiftly as "lightning comes out of the east and appears even in the west."[142] "But of that day and hour nobody knows, not even the Angels."[143] Nevertheless, these things should precede that day: the gospel is to be preached to all nations; the Anti-Christ will come; great wars will occur along with famines, plagues and other kindred things. One might express this succinctly in accord with Christ's words: "For there shall be then great tribulation, such as has not been from the beginning of the world until now, neither shall be."[144] The Apostle speaks expressly of this judgment with these words: "I charge you before God and Jesus Christ, who shall judge the living and dead, by his coming, and his kingdom."[145] Q. 59. Secondly, what does this article teach? R. It teaches of the last judgment, when men will give an account of their thoughts, words and deeds, according to Scripture: "But I say to you that every idle word that men shall speak, they shall render an account for it on the day of judgment."[146] And the Apostle says: "Therefore, judge not before the time, until the Lord comes, who will both bring to light the hidden things of darkness and make manifest the counsels of the hearts; and then every men shall have praise from God.[147] Q. 60. Thirdly, what does this article teach? R. It teaches that on that day everyone will receive eternal and perfect payment for their deeds. Some will hear the verdict "Come, you blessed of my Father, possess the kingdom prepared for you from the foundation of the world."[148] But others will hear this verdict: "Depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels."[149] "Where their worm does not die and the fire is not extinguished."[150] Q. 61. Will all men then give an account of their works, each one individually (48) giving an account, and will there be a particular judgment? R. Although there will not be rendered an account of one's life on that day of last judgment, since God knows all things, yet anyone knowing his sins at the time of death will recognize even more so after his death what he has merited. For if indeed one's works will be known to a man, even also will he be aware of the verdict of God, as St. Gregory of Nazianzus says: "I am persuaded by the words of the wise to believe that every fair and God-beloved soul, when freed from the chains of the body, departs hence and immediately rejoices in the total perception and contemplation of the good which awaits it (in as much as that which covered the mind with darkness has been 34 wiped away or cast aside of whatever other word this reality should be called „I don't know) and experiences a wonderful pleasure and happily flies to the Lord, this life having been fled, as from a grave prison, and having shaken off the fetters by which the wings of the mind were accustomed to be held down, and enters into the happiness concealed in the image which it now perceives; and later when it receives its recognized flesh from the earth, which both gave it and accepted it in faith (how this happens is known to him who joined them together and dissolved them) and then it also will be allowed to enter the inheritance of the heavenly glory."[151] So also in regard to the souls of the sinners, it is to be thought that certainly they themselves are aware of the damnation that they are to receive. Although both good and evil do not have perfect payment for their deeds before the last judgment, nevertheless, because they are not in the same state, they are not sent to the same place. But, it is clear that this would be impossible before the last judgment without a particular judgment. Therefore, there is a particular judgment. And when we say that God does not demand from us an account of our life, it must be understood that an account of our life will not be given according to our manner. Q. 62. Are the souls of the blessed in equal rank after death? R. Just as the souls depart from the world in unequal grace, so too they are not found to be in the same rank after their departure from the world, in accord with the teaching of Christ: "In my Father's house there are many mansions.''[152] And elsewhere: "Many Sins are forgiven her because she has loved much. But to whom less is forgiven, he loves ."[153] And the Apostle says: "Who will render to every man according to his works.''[154] Q. 63. How must one consider those who die in the wrath of God? R. One must consider them in the same fashion, that some will suffer less punishment and some greater after the last judgment, as it is said: "And that servant who knew the will of his lord, and prepared not himself, and did not according to his will, shall be beaten with many stripes; but he that knew not, and did things worthy of stripes, shall be beaten with few stripes."[155] Q. 64. Are there intermediate souls, between the blessed and the damned? R. No men of this type are found; nevertheless, many sinners are freed from the prisons of hell, but not though their own penitence or confession, just as Scripture says: "Who shall confess to you in hell?"[156] And elsewhere: "The dead shall not praise you, O Lord, nor any of them that go down to hell."[157] But they are freed through the good works of the living and the Church's prayers for them, most of all through the unbloody sacrifice, which is offered on certain days for all the living and the dead, even as Christ the Lord died for the very same. That such souls are not freed by their own power, St. Theophylactus, in explaining those words of Christ, speaks thus: "'But that you may know that the Son has power on earth to forgive sin.'[158] But see," he says, "that on this earth sins are forgiven. For as long as we are on earth, we will be able to blot out our sins: after we shall have traveled from this earth, we shall no longer be able to wipe away our sins through confession, for the gate is closed."[159] And elsewhere before those words: "Our hands and feet have been tied; that is, his powers alone", he says, "are in operation. For in the present age we can function, but in the future age all the operative powers of the soul are bound, and nothing good can come about through the forgiveness of sinners."[160] And elsewhere: "After this very life there is no time for penance and works."[161] It is evident from these words that the soul after death can neither free itself, nor do penance, nor do any good, by means of which it might be delivered from the prisons of hell, but only through the unbloody sacrifice, the prayers of the Church and almsgiving, which the living are accustomed to perform for them. It is by means of these that the souls receive the greatest aid and are freed from the prisons of hell. Q. 65. If, indeed, prayers and pious works are customarily performed for the dead, how is one to regard them? R. The same Theophylactus speaks about this in explaining the words of Christ the Lord: "'Fear him who has power to cast into hell.'[162] Be mindful", he say, "that he did not say: 'Fear him, 35 whom after he has killed, I will send into hell,' but that he has the power to send. For the sinners who die are not cast into hell; but it rests in the power of God such that he may even pardon them. But I say this because of the sacrifices and almsgivings made for the sake of the dead, which works are of no small benefit even for those who have died in grave sins. It is not so certain, therefore, that God sends to hell one who has killed, but rather that he does have the power to send him. And so let us not cease working hard through almsgiving and prayers to win over him, who has indeed the power of sending, so that he may not use this power fully but be able to pardon."[163] And so, it is deduced from the teaching of Sacred Scripture and this Father that we are obliged to pray to God certainly for such deceased, to offer the unbloody sacrifices and give alms, since they cannot do the same for themselves. Q. 66. How must one consider the purgatorial fire? R. No Scripture makes mention of the fact that after death there is a temporal punishment that cleanses souls; what is more, the opinion of Origen was condemned by the Church at the second Council of Constantinople because of this. Also, the soul can receive no sacraments after death; and if it were then to make satisfaction for its sins, it would have to perform a part of the sacrament of holy Penance, which would be contrary to the orthodox teaching. Therefore, the Church rightly performs for them the unbloody sacrifice and prayers, but they do not cleanse themselves by suffering something. But, the Church never maintained that which pertains to the fanciful stories of some concerning the souls of their dead, who have not done penance and are punished, as it were, in streams, springs and swamps. Q. 67. Which particular place is intended for the souls of those who die in the grace of God? R. The Hand of God is the place of those souls that depart from this life in the grace of God after having done penance for their sins. For so says Sacred Scripture: "But the souls of the just are in the hand of God, and the torment (of death) shall not touch them."[164] Their place is also called "Paradise", as Christ himself the Lord says to the thief on the cross: "Amen I say to you, this day you shall be with me in paradise."[165] Their place is also called the "Bosom of Abraham". (49) Finally, it is known as the "Kingdom of heaven", even as Christ the Lord taught: "And I say to you that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven."[166] And so, one will not err if he calls this place by any of the above names, as long as he knows that the souls are in the grace of God and the kingdom of heaven, and just as the church hymns repeatedly sing„ "and in heaven". Q. 68. But where is the place of those souls that leave the body in the wrath of God? R. There place is called various names. First, it is called "hell", to which the devil was chased from heaven, as the Prophet says: "I will be like the most High," the devil said; "but yet you shall be brought down to hell, into the depth of the pit."[167] It is called "eternal fire", for Scripture says: "Depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels."[168] It is called "darkness", for the Lord said in the same place: "And cast out the unprofitable servant into the exterior darkness; there shall be the weeping and gnashing of teeth."[169] It is also called other names, all of which indicate that it is a place of God's wrath and condemnation, where all those souls go that leave this life in the wrath of God without hope of salvation. Nevertheless, it might well be declared that the souls of the just, granted that they are in heaven, have not received the perfect crown before the last judgment, just as the souls of the condemned do not suffer perfect punishment; but, after the last judgment, these souls together with their bodies will have received the crown of glory and perfect punishment. Q. 69. Which is the eighth article of faith? R. "And in the Holy Spirit, the Lord and Giver of life, who proceeds from the Father, who together with the Father and the Son is adored and glorified, and who spoke through the prophets." Q. 70. What does this article of faith teach? 36 R. It teaches three things. First, that the Holy Spirit is God, co-essential with the Father and Son, which fact is evident from the words of the Apostle who says: "Now there are diversities of graces, but the same Spirit. And there are diversities of ministries, but the same Lord. And there are diversities of operations, but the same God, who works all in all."[170] And elsewhere: "The grace of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Spirit."[171] Between them there is no other causality except that which the Father has immediately and equally in regard to the Son and the Holy Spirit, although sometimes the Holy Spirit is placed first and sometimes it is the Son, for they are of the same nature and glory. Peter proclaims this very thing, speaking in the Acts of the Apostles: "Ananias, why has Satan tempted your heart, that you should lie to the Holy Spirit?"[172] And in conclusion he adds the words: "You have not lied to men, but to God."[173] Therefore, the Holy Spirit is God; more extensively was this treated in the first article. Q. 71. Secondly, what does this article of faith teach? R. It teaches that the Holy Spirit proceeds from the Father alone, as principle and origin of divinity, which the Savior himself teaches us, when he says: "But when the Paraclete comes, whom I will send you from the Father, the Spirit of truth, who proceeds from the Father."[174] St. Athanasius (50) professes this teaching in his Creed: "The Holy Spirit is from the Father, neither made, nor created, nor begotten, but proceeding. God the Father himself alone is principle of both and he is unbegotten. But the Son is caused and begotten of the Father alone, and the Holy Spirit is caused by and proceeds from the Father alone, but is sent to the world through the Son."[175] St. Gregory speaks of the same thing thus: "The Holy Spirit, who proceeds from the Father, is no creature, in as much as he proceeds from the Father; in as much as he is not begotten, he is not the Son; but in as much as he is between the Unbegotten and the Begotten, he is God."[176] This matter is treated more extensively in the first article. And so let it suffice now, as indeed Christ himself taught and the Eastern Orthodox- catholic Church believes, and was professed in the Second Ecumenical Council, which determined the Creed without the addition "and from the Son", as the Creed itself declares; and the Church opposed those who added "and from the Son", not only the Eastern Orthodox-catholic Church, but also the Western Roman Church. Bearing witness to this are the two silver tablets, one in Greek script, the other in Latin, whereupon the Symbol of faith was observed without the addition of the particle „ "and from the Son." These tablets were placed in the Church of SS. Peter and Paul (sic) at the command of Leo III. (51) Thus, whoever remains steadfastly and resolutely in this faith, is certain of his eternal salvation, and is certain of it because he is in close agreement with the Church. Q. 72. Thirdly, what does this article of faith teach? R. It teaches that the Holy Spirit, through sundry authors, is the composer of Sacred Scripture, both the Old Law as well as the New. In such a manner, therefore, the Scripture of the Old Testament as well as the New is the teaching of the Holy Spirit. For this reason, believe that whatever was determined in all the General Councils and the orthodox local councils, is completely from the Holy Spirit, as was declared in the Council of the Apostles: "For it has seemed good to the Holy Spirit and to us."[177] All the other orthodox councils were concluded by this example. Q. 73. How many and which are the gifts of the Holy Spirit? R. Seven, as mentioned by Scripture in the Apocalypse: "There were seven lamps burning before the throne, which are the seven spirits of God."[178] These gifts, therefore, or rather the Holy Spirit himself is found more abundantly and more perfectly in Christ the Lord than in man, as the Prophet says: "And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness. And he shall be filled with the spirit of the fear of the Lord."[179] John the Evangelist confirms this: "And the Word was made flesh, and dwelled among us, and we saw his glory, the glory as it 37 were of the only-begotten of the Father, full of grace and truth; and of his fullness we all have received, and grace for grace."[180] Since the Spirit was in him, being co-essential to him according to divinity, it filled him with wisdom, as it was said: "And the child grew, and waxed strong in the Spirit (52), full of wisdom; and the grace of God was in him."[181] All these things should be understood in accord with his humanity. Q. 74. Which is the first gift of the Holy Spirit? R. The first gift is wisdom, that wisdom from above, about which the Apostle says: "But the wisdom, that is from above, first indeed is chaste, then peaceable, modest, easy to be persuaded, consenting to the good, full of mercy and good fruits, without judging, without dissimulation."[182] Opposed to this wisdom is carnal wisdom, according to the Apostle: "In simplicity of heart and sincerity of God, and not in carnal wisdom, but in the grace of God, we have conversed in this world."[183] Citing Scripture of the Old Law, the same Apostle speaks thus against this carnal and worldly wisdom: "I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. Where is the wise? Where is the scribe? Where is the disputer of this world? Has not God made foolish the wisdom of this world?"[184] Q. 75. Which is the second gift of the Holy Spirit? R. The gift of understanding, or the comprehension of the mysteries as of the divine will, about which Scripture says: "God gave wisdom and understanding,"[185] in every book and wisdom. (53) In addition: "God gave Daniel the understanding also of all visions and dreams."[186] Yet in another place: "Then he opened their understanding, that they might understand the scriptures."[187] And the holy Apostle says: "For the Lord will give you in all things understanding."[188] Contrary to this understanding is foolishness, unbelief, about which the Savior himself speaks: "O foolish, and slow of heart to believe in all things which the Prophets have spoken."[189] Elsewhere the Apostle says: "Are you so foolish, that, whereas you began in the spirit, you would now be made perfect by the flesh?"[190] Q. 76. Which is the third gift of the Holy Spirit? R. The third gift of the Holy Spirit is counsel, because it is in harmony with the divine glory and the salvation of the human soul and with its very own justice, concerning which Holy Scripture says: "For I have not spared to declare to you all the counsel of God."[191] Opposed to this is the counsel of the wicked, spoken of in the Psalm: "Blessed is the man who has not walked in the counsel of the ungodly"[192] And elsewhere: "The Lord brings to naught the counsels of nations; and he rejects the devices of people."[193] Q. 77. Which is the fourth gift of the Holy Spirit? R. It is fortitude. For by this strength maintained in the faith all temptations are turned back. Holy Scripture speaks of this thus: "Watch, stand fast in the faith, do manfully and be strengthened."[194] In another place: "Stand therefore, having your loins girt about with truth, and having on the breastplate of justice, and your feet shod with the preparation of the gospel of peace, in all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one. And take for yourself the helmet of salvation, and the sword of the spirit, which is the word of God."[195] The opposite of fortitude is fear. Christ the Lord enjoins us not to have such fear when he says: "Be not afraid of them who kill the body, and after that have no more that they can do"[196] The Psalmist speaks of this: "There have they trembled for fear, where there was no fear "[197] Q. 78 Which is the fifth gift of the Holy Spirit? R. Knowledge The Psalm expresses this knowledge: "He that chastises nations, shall he not rebuke, he that teaches man knowledge?"[198] Another Prophet says: "And I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine."[199] This knowledge should include recognizing and knowing the will of God as well as his law; opposed to this knowledge is ignorance of the law and will of God, as expressed by the Psalm: 38 "Pour out your wrath upon the nations that have not known you, and upon the kingdoms that have not called upon your name."[200] Q. 79. Which is the sixth gift of the Holy Spirit? R. Piety, which with correct faith is based on continuous prayer and good works; the Apostle speaks about it thus: "But godliness is profitable to all things, having promise of the life that now is, and of that which is to come."[201] But those are truly called pious who avoid all wickedness and sin, having perseveringly completed their prayers. Piety is not superficial as that of the Pharisees, but should be sincere and internal of the heart, lest it be said: "These people honor me with their lips, but their heart is far from me"[202] Or: "You blind Pharisee, first make clean the inside of the cup and the dish, that the outside may become clean."[203] Q. 80. Which is the seventh gift of the Holy Spirit? R. Fear of the Lord, which ought to be childlike and not servile, and as the Psalm says of it: "Fear the Lord, all you his saints, for there is no want to them that fear him."[204] But servile fear is that which the Apostle describes: "Fear is not in charity, but perfect charity casts our fear, because fear has pain; and he that fears, is not perfected in charity "[205] In such a manner, therefore, Sacred Scripture commands to fear God out of love, when it says: "you that fear the Lord, praise him; all you the seed of Jacob, glorify him Let all the seed of Israel fear him "[206] Everyone who shall fear the Lord with this fear, observes thereby his precepts, in accord with the saying: "If anyone love me, he will keep my word "[207] Q. 81. How many are the fruits of the Holy Spirit? R. The Apostle Paul numbers the fruits of the Holy Spirit or the signs of the grace of God as nine: charity, joy, peace, patience, kindness, mercy, faith, gentleness and continence. ( 54) It ought also to be believed that even the other virtues may be referred to as fruits of the Holy Spirit, because they come from him, and he himself presides over the works of man that they might be perfected; Paul does not contradict this point, but "against such there is no law."[208] Q. 82. Which is the ninth article of faith? R. "In one holy catholic and apostolic Church." Q. 83. What does the holy Church teach in this article of faith? R. It teaches four things. First, that the Church is one, holy, catholic and apostolic, in accord with the teaching of the Apostle, when he says: "For I promised you to one man, to present a pure virgin to Christ."[209] And just as Christ is one, so also is his spouse one, as is evident from Chapter 4 of the Ephesians, Verse 5: "One Lord, one faith, one baptism and one God." Q. 84. What is the second thing taught in this article? R. This article teaches secondly that the catholic Church receives its name and title from no place, more important than any other, since these Churches are particular, such as those of Ephesus, Philadelphia, Laodicea, Antioch, Jerusalem, Rome, Alexandria, etc. (55) But, from among these Churches, that one is called the Mother, which first held the presence of Christ, with eternal salvation as well as the forgiveness of sins having been established there; likewise, the preaching of the Gospel throughout the entire world had its beginning from there, as Scripture testifies: "Thus it behooved Christ to suffer, and to rise again from the dead, the third day; and that penance and remission of sins should be preached in his name, to all nations, beginning at Jerusalem. You are witnesses of these things."[210] And elsewhere: "You shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth."[211] Similarly, it was this one church whose light shone before all other churches in both teaching and living, and it was therein that the Apostles rendered their accounts, as Scripture bears witness: "And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying: 'Why did you go into men uncircumcised and eat with them?"'[212] Peter answered them: "Who was I, that could withstand God?' Having heard these things, they held their peace, and glorified God, saying: 'God then has also to the gentiles given repentance unto life."'[213] 39 And later: "And the tidings came to the ears of the church that was at Jerusalem, touching these things, and they sent Barnabas as far as Antioch."[214] And elsewhere: "They determined that Paul and Barnabas, and certain others of the other side, should go up to the Apostles and Priests to Jerusalem about this question."[215] Then it seemed good to the Apostles and Priests even of the entire Church to send men chosen from their midst to Antioch with Paul and Barnabas with these words: "For it has seemed good to the Holy Spirit and to us, to lay no further burden upon you than these necessary things."[216] The same is even clearer in another passage: "And as they passed through the cities, they delivered unto them the decrees for to keep, that were decreed by the Apostles and the ancients who were at Jerusalem."[217] The Church of Jerusalem, therefore, is the Mother of all churches and the first, (although the rulers later gave primacy to the Old and the New Rome because of the seat of the Empire, according to the third Canon of the Second Ecumenical Council at Constantinople) because the spreading of the Gospel to all the lands of the earth began there; and because of this, the Church has become catholic, since it was accepted in its teaching of the faith by all the nations. Q. 85. What is taught thirdly in this article of faith? R. Thirdly, it is taught that the Church has no other foundation except Christ, according to the Apostle: "For other foundation no man can lay, but that which is laid, which is Christ Jesus."[218] On occasion, however, in Sacred Scripture the Apostles and Prophets are called the foundations of the Church, as is evident from the Apocalypse: "And the wall of the city had twelve foundations, and in them, the twelve names of the twelve Apostles of the Lamb."[219] And from the Epistle: "Built upon the foundation of the Apostles and Prophets."[220] It must be understood here that the Apostles and Prophets are not absolutely and primarily the foundation of the faith, for such a foundation is Christ the Lord, but they are subsequent and secondary, in as much as they, more recently established in the saving doctrine of Jesus Christ, were the first to preach the Gospel of the spreading Christian faith in all the lands of the earth. For Christ the Lord did not found his Church on men, but rather on himself, as true God, and on his teaching. Equally, the head of the Church is Christ himself, according to the teaching of the Apostle: "Because the husband is the head of the wife, as Christ is the head of the Church. He is the Savior of the body."[221] Still elsewhere: "And he is the head of the body, the Church, who is the beginning, the firstborn from the dead, so that in all things he may hold the primacy."[222] But, when the bishops are called the heads of the churches, it must be understood that they are representatives of Christ in their own dioceses and individual heads, according to Scripture: "Take heed to yourselves, and to the whole flock, wherein the Holy Spirit has placed you bishops, to rule the Church of God, which he has purchased with his own blood."[223] So, Christ himself, the Lord, is the Archpastor, as the Apostle says: "And when the Prince of pastors shall appear, you shall receive a never fading crown."[224] Q. 86. What is taught fourthly in this article of faith? R. It is taught that all orthodox should be obedient to the Church, following the teaching of Christ: "And if he will not hear the Church, let him be to you as the heathen and publican."[225] Furthermore, the Church exercises such authority as approving writings in General Councils, judging Patriarchs, Popes and Bishops, punishing canonically those aware of guilt, since the Church is the pillar and ground of truth, according to the Apostle: "That you may know how you ought to behave yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth."[226] Q. 87. Which are the precepts of the Church? R. There are nine special precepts of the Church. The first is to offer prayers to God every day, with piety and sorrow of heart; to hear with devotion the church services, if not daily, at least on Sundays and Feastdays, including Matins, Divine Liturgy, Vespers, and the sermon, as Scripture says: "That we ought always to pray and not to faint."[227] And elsewhere: "Praying at all times 40 in the spirit, and in the same watching with all justice and supplication for all the saints."[228] And in another place: "Pray without ceasing. In all things give thanks."[229] Q. 88. What is the second precept of the Church? R. The second precept is to fast four times every year. The first fast is before the Nativity of Christ, which begins November 15. The second is the Forty- day Fast (56), the authority for which is Christ himself, the Lord, as Sacred Scripture testifies: "And when he had fasted forty days and forty nights, afterwards he was hungry."[230] The third is the Fast of the Apostles, which begins the week after the Feast of Pentecost; it is called "Apostolic", because the Apostles fasted that same time, when they were being sent out to preach the Gospel, as it appears from the Acts of the Apostles: "Then they, lasting and praying, and imposing their hands upon them, sent them away."[231] The fourth fast is before the Feast of the Dormition (57) of the Virgin Mary, which begins the first day of August and ends the 15th of the same month. Moreover, one must fast the fourth and sixth day of the week (58), but not on Saturday or Sunday, according to the 66th Apostolic Canon, Great Saturday (59) being the exception. The fast must also be maintained on September 14, when we fast because of the Exaltation of the Holy Cross and in memory of the suffering of Christ, the Lord; on that day the Passion Gospel is read. Likewise, there is a fast on August 29, when the beheading of St. John the Baptist is commemorated. Furthermore, it is our tradition not to fast on the prescribed days from the Nativity (60) of Christ until Epiphany, the entire holy week of Easter, the week after Pentecost, the week of the reading of the Gospel of the Publican and Pharisee (61), and then the week of Carnival. Q. 89. What is the third precept of the Church? R. Churchmen must be held in the due reverence as the servants of God and our mediators; especially must the confessor be honored as a spiritual father and be consulted in regard to the salvation of the soul. Scripture speaks of this precept thus: "Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God."[232] And elsewhere: "And we beseech you, brothers, to know them who labor among you, and are over you in the Lord, and we admonish you that you esteem them more abundantly in charity, for their work's sake. Have peace with them."[233] Similarly: "Know you not, that they who work in the holy place, eat the things that are of the holy place; and they that serve the altar, partake with the altar? So also the Lord ordained that they who preach the gospel, should live by the gospel."[234] In still another place: "Let the priests who rule well, be esteemed worthy of double honor, especially they who labor in the word and doctrine."[235] Seculars should not become involved in spiritual matters, according to the Apostle: "Brothers, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness."[236] (62) Q. 90. What is the fourth ecclesiastical precept? R. We should go to confession four times a year before a priest, who is properly ordained and orthodox; those more advanced spiritually should confess with devotion and holiness every month; the less advanced are bound to confess their sins at least once a year, during the Forty-day Fast. The first concern of the sick should be to cleanse their conscience as soon as possible by confession and the participation in the Holy Eucharist, receiving piously the anointing of holy oil. (63) Q. 91. What is the fifth precept of the Church? R. Books of heretics are not to be read, nor should one listen to their blasphemous teachings; anyone not trained in God's Scriptures and the sciences should not enter into disputation with heretics; nor are their gatherings to be attended, in accord with the Psalmist: "Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners."[237] And elsewhere: "A man that is a heretic, after the first and second admonition, avoid."[238] Q. 92. What is the sixth precept of the Church? 41 R. One must pray to God, the Highest and Greatest, for men in all states of life; first of all, for those in the religious state, the most blessed Father Patriarch and Metropolitan, as well as the bishop in one's diocese, and for all the clergy; secondly, for his Lordship the King, the whole Senate, the entire Republic and the soldiers (64), especially, however, for those who have done well by the churches and effected an increase of the orthodox-catholic faith, according to the Apostle: "l desire, therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men; for kings, and for all that are in high station, that we may lead a quiet and peaceful life in all piety and chastity; for this is good and acceptable in the sight of God our Savior."[239] One must also pray for the deceased, who have died in the orthodox faith. Likewise, for heretics and schismatics, that they might be converted to the orthodox faith before they depart this life. Q. 93. What is the seventh precept of the Church? R. Fasting and prayer, as prescribed particularly by the Metropolitan or bishop of one's own diocese, must be performed in order to avert the imminent wrath of God, as plague, famine, war, drought, flood, or for the healing of the sick and the consolation of the afflicted, as is evident from the Acts of the Apostles: "Peter therefore was kept in prison. But prayer was made without ceasing by the Church unto God for him"[240] Q. 94. What is the eighth precept of the Church? R. Laymen ought not take the property and estates of the Church by violence, nor transform them to their own use. Religious, especially the prelates, should provide for the furnishing of the Church from the goods of the Church, also provide for the poor and traveling, in accord with the teachings of Sacred Scripture: "And the disciples, every man according to his ability, proposed to send relief to the brothers who dwelled in Judea. Which also they did, sending it to the ancients, by the hands of Barnabas and Saul."[241] Likewise, laymen as well as religious prelates of any church should not take away monetary sums nor any moveable property, whether gained by legacy or gift, from that church and turn the same into private or personal use, nor should such an intention of the giver be tolerated. Q. 95. What is the ninth ecclesiastical precept? R. Marriages are not to be celebrated on days prohibited by the Church; likewise, orthodox should not participate in forbidden games, nor follow barbarian practices, but rather abstain from such things. Q. 96. How can we speak of believing in the Church, which is a creature, when we ought to believe only in God? R. Although the Church is spoken of as a creature, in as much as it is formed of men, nevertheless, it has as its head the same Christ, true God; also, there is the Holy Spirit who continually teaches it and makes pure the spouse of Christ, which the Apostle says is the "pillar and ground of the truth."[242] Its dogmas and teaching are not human but divine; and so, when we say that we believe in the Church, it is to be understood that we believe in the divinely given words of Christ and the dogmas inspired by the Holy Spirit, as Scripture says: "But the holy men of God spoke, inspired by the Holy Spirit."[243] And elsewhere: "You received it not as the word of men, but (as it is indeed) the word of God."[244] By this we are admonished to believe not only in the Gospel, which the Church has chosen, about which Christ the Lord spoke: "Repent, and believe the Gospel,"[245] but also in all the conciliar decrees. Q. 97. Which is the tenth article of faith? R. "I believe in one baptism for the remission of sins." Q. 98. What does this article of faith teach? R. While it does make mention of baptism, the first sacrament, it offers us the opportunity to consider the seven sacraments, that is: baptism, chrismation, eucharist, penance, priesthood, matrimony and the anointing of oil. These seven sacraments go back to the seven gifts of the 42 Holy Spirit, because it is through these sacraments that the Holy Spirit infuses the gifts into the soul of those who worthily receive them, and also grace, concerning which Patriarch Jeremias wrote extensively in his work to the Lutherans that they might be converted. (65) Q. 99. What is a mystery? (66) R. Mystery is the reality through which the invisible grace of God is effected in or conferred upon the souls of the faithful under a perceptible form; it was established by Christ the Lord as the means through which the faithful gain the grace of God. Q. 100. How many things are necessary for a mystery? R. Three things: proper matter, such as water, bread, wine, etc. according to the type of mystery; and then a properly ordained priest or bishop; thirdly, there is the invocation of the Holy Spirit and the form of the words, through which the priest consecrates the mystery by the power of the Holy Spirit with the proper intention to so consecrate. Q. 101. For what purpose have the mysteries been established? R. First, that they may be signs of the true sons of God, surely of the orthodox- catholic Apostolic Church; whoever rightly makes use of the mysteries, is a true member of the Church of God and through grace a son of God. Secondly, that we may have a sure sign of our faith in God, being certain of our eternal salvation through faith and good works. Thirdly, that we might have unfailing remedies for removing our sins. Q. 102. Which is the first mystery? R. Baptism is the removal and annulment of original sin through the triple immersion in water by the priest, pronouncing the words: "In the name of the Father amen, and of the Son amen, and of the Holy Spirit amen." But, "Amen" ought to be said by the godparents and not the priest. The reconciliation of man with God occurs through this (re) generation from water and the Holy Spirit, and entrance into the heavenly kingdom is granted in accord with the words of the Savior: "Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God."[246] Once received, this mystery cannot be repeated, as the one baptizing believes in the orthodox manner that there is one God in the Trinity, by employing the words cited above distinctly and formally: "In the name of the Father amen, and of the Son amen, and of the Holy Spirit amen," according to the intention of the orthodox-catholic Church. Q. 103. What should be mentioned about this mystery? R. First, there is the fact that the infant denies the devil with all his works through his godparent, who should be orthodox; but if he be of advanced age, it is required that he himself of his own deny the devil, repeating the words of the priest and spurning the devil and all his works. And then he professes the Symbol of Faith. But, if he be an infant, his godfather acts in his stead by professing the Symbol of Faith and promising Christ for him. Furthermore, it should be noted that unmixed pure water is to be used in baptism, not made artificially, nor any other liquid. Regular baptism is not to be performed by anyone else except a legitimate priest. But, in case of necessity, a secular person of either sex can administer this mystery, the proper matter being used, pure and natural water, as also the form of the words cited above: "In the name of the Father amen, and of the Son amen, and of the Holy Spirit amen," along with the triple immersion, This baptism, however, is of such authority, that, besides being incapable of repetition, it is a certain and doubtless sign of eternal salvation. The fruits of this mystery are readily visible to everyone: first, this mystery removes all sins, original in infants, and both original and actual in adults; then, man is renewed and gains that justification, which he possessed in the state of innocence, as the Holy Apostle testifies: "But you are washed, but you are justified in the name of our Lord Jesus Christ, and the Spirit of our God."[247] Besides this, they are made members of the body of Christ and we are clothed in Christ the Lord, as the Apostle bears witness: "For as many of you as have been baptized in Christ, have put on Christ."[248] Q. 104. Which is the second mystery of the Church of Christ? 43 R. The second mystery is the anointing of chrism. This mystery began when the Holy Spirit descended upon the Apostles, strengthening them by his divine grace so that they might preach the Christian Faith firmly and perseveringly and so that the baptized might act by this power. And just as before, when the Holy Spirit descended upon the Apostles in the form of fire and poured his gifts upon them, so too now, as the priest anoints the baptized with holy chrism, the gifts of the Holy Spirit are poured upon him; this is apparent from the words, which the priest is bound to recite when administering this mystery: "The seal of the gift of the Holy Spirit," for the firmness and the strengthening of the Christian Faith; this agrees with the words of the Apostle: "Now he that confirms us with you in Christ, and has anointed us, is God: who also has sealed us, and given the pledge of the Spirit in our hearts."[249] This anointing of chrism occurred at the time of the Apostles through the laying on of hands, as Sacred Scripture witnesses: "Then they laid their hands upon them, and they received the Holy Spirit."[250] Afterwards, this was done through the anointing of chrism, as known through the witness of the disciple of the holy Apostle Paul, Saint Dionysius the Aeropagite.[251] Q. 105. How many things are necessary for this mystery? R. First, it is required that the chrism be consecrated by the superior bishop himself. Secondly, the proper matter is to be used, namely olive oil and the oil of the balsam tree along with other pungent oils. Thirdly, the priest anoints the baptized on the prescribed places, immediately after the baptism is performed, by pronouncing these words: "Seal of the gift of the Holy Spirit." The fruits resulting from this mystery are these. First, just as we are regenerated through baptism, so through chrism we receive the gifts of the Holy Spirit, in order to become strong in the Christian faith, and an increase of divine grace, in accord with the Apostle: "But according to his mercy, he saved us, by the laver of regeneration and renovation of the Holy Spirit, whom he has poured forth upon us abundantly, through Jesus Christ our Savior."[252] Secondly, we become so firm and strong by the power of the Holy Spirit, that nothing inimical to our soul can harm us. This mystery cannot be repeated, except with those who have denied Christ and later been converted. Q. 106. Which is the third mystery? R. It is the Eucharist or the body and blood of Christ the Lord under the form of bread and wine and the real presence. This sacrament excels the others and leads greatly to the salvation of the soul. For in this sacrament all the graces and the goodness of Christ are revealed and offered to the faithful, as will be later apparent. Q. 107. What should be mentioned about this mystery? R. First, nobody else can administer this mystery except a legitimate priest himself, even in the direst necessity. Secondly, it must be seen to that there be an altar, or as we call it „ "antimension" (67), in the absence of which the unbloody sacrifice can in no way be enacted. Thirdly, provision must be made that there be the proper matter, that is, the most pure leaven bread of wheat and wine devoid of any other substance, by itself. During the "proskomedia" (68), however, water is poured in so that the Scripture might be fulfilled: "But one of the soldiers with a spear opened his side, and immediately there came out blood and water."[253] Fourthly, attention must be paid that the priest have, at the time of consecration, the intention that the real substance of the bread and the substance of wine be transubstantiated into the real body and blood of Christ through the operation of the Holy Spirit. He makes this invocation when he confects this mystery by praying and saying: "Send your Holy Spirit upon us and upon these gifts here offered and make this bread the precious body of your Christ, and that which is in this chalice the precious blood of your Christ, changing them by your Holy Spirit." (69) Transubstantiation occurs immediately with these words, and the bread is transubstantiated into the real body of Christ and the wine into the real blood of Christ, with the visible appearances alone remaining; and this happens in accord with the divine disposition for two reasons. First, so that we do not see the body of Christ, but rather believe that it is so, because of the words spoken 44 by Christ the Lord: "This is my body", etc. and "This is my blood . . .", spoken not to our senses, since he promised us happiness for this with the words: "Blessed are they who do not see, but believe."[254] Secondly, because human nature recoils from the eating of live flesh, yet man should be united to Christ the Lord by the communion of the flesh of Christ the Lord and the blood of Christ the Lord; so that man, therefore, would not turn away, the Lord determined to give his flesh and blood to eat and drink to the faithful under the appearance of bread and wine. The saintly Damascene and Gregory of Nyssa discoursed at length on this point.[255] Participation in this mystery should take place under two species, for the religious as well as seculars, since Christ so commended, excluding no one, when he said: "Amen, amen I say to you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you."[256] Likewise: "He that eats my flesh, and drinks my blood, abides in me, and I in him"[257] It was this manner of communicating under two species for both religious and seculars that the Apostles, as they received from Christ the Lord, so handed down, on which point the Apostle Paul writes to the Corinthians: "For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread, and giving thanks, broke and said: 'Take you, and eat; this is my body, which shall be delivered for you; do this for the commemoration of me.' In like manner also the chalice, after he had supped, saying: 'This chalice is the new testament in my blood; do this, as often as you shall drink, for the commemoration of me."'[258] Reverence shown to this mystery is that which is due Christ himself, as said earlier, just as St. Peter, in the name of all the apostles, spoke about him: "You are Christ, the Son of the living God."[259] And so we also speak in terms of the worship of latria: "I believe, O Lord, and confess that you are the Christ, the Son of the living God." (70) This mystery is also a sacrifice for the living and the dead, for those who have died in the hope of resurrection, which sacrifice will not cease until the last judgment. But, the advantages of this mystery are these. First, it is the commemoration of the innocent suffering and death of Christ the Lord, in accord with the saying: "For as often as you shall eat this bread, and drink the chalice, you shall show the death of the Lord, until he comes."[260] The second advantage is that this mystery effects a propitiation for the sins of the living as well as the dead, such that no sacred liturgy is celebrated that the Lord God is not beseeched for our sins. The third advantage is: whoever is present often at this sacrifice and frequently partakes of this mystery, is himself freed of all temptations and threats of the devil; for the enemy of the soul does not dare persecute such men, since he really perceives that Christ is present in them. Preparation for these most sacred mysteries should be made according to the rite of the Orthodox Church, that is: perform holy confession, fast, make peace with all and other such things. Q. 108. Which is the fourth mystery? R. The priesthood, which is twofold: spiritual and sacramental. All orthodox- catholic Christians are honored as spiritual priests, as St. Peter teaches: "But you are a chosen generation, a kingly priesthood, a holy nation, a purchased people."[261] And John in the Apocalypse says: "Because you were slain, and have redeemed us to God, in your blood, out of every tribe, and tongue, and people, and nation; and have made us to our God a kingdom and priests."[262] There should be, in accord with this priesthood, sacrifices, prayers, thanksgivings, mortifications of body, putting ourselves forth even to martyrdom for Christ and things similar to these; the Apostle urges us to this as he says: "Be you also as living stones built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ."[263] And another Apostle: "I beseech you, therefore, brothers, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing to God, your reasonable service."[264] Q. 109. How has the sacramental priesthood come about? R. The sacramental priesthood was established by Christ on the Apostles, and through the laying on of their hands, and even now the episcopal hands, there occurs the consecration of a person for 45 the dispensing of the divine mysteries and the administering of men's salvation, just as the Apostle says: "Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God."[265] Two things are included in this dispensation. First, there is the power of absolution, as it is said: "Whatsoever you shall bind on earth, shall be bound also in heaven."[266] ( 71 ) And then there is the power and authority to teach, which is expressed in these words: "Going, therefore, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit."[267] Christ, therefore, sent the Apostles in order to teach; but the Apostles, laying their hands on others, sent them to the same task, as is gathered from the words of St. Luke: "Then they laid their hands upon them, and they received the Holy Spirit."[268] It is for this same reason that they were making public sacrifice to the Lord and fasting, when the Holy Spirit said: "Separate for me Saul and Barnabas for the work whereunto I have taken them. Then they, fasting and praying, and imposing their hands upon them, sent them away."[269] And Paul: "Impose not hands lightly upon any man."[270] Those who were sent have the power to teach the salvific dogmas through, therefore, the imposition of hands and the unbroken succession; but those who have not been sent nor chosen for the task, should by no means dare, according to the saying: "And how shall they preach, unless they be sent?"[271] Q. 110. What should be remarked about this mystery? R. Consideration must be taken of those persons to be admitted to this mystery, so that there be found in these persons three things: first, that they have an upright conscience, devoid of the kind of sins that would obstruct the priesthood; secondly, it must be seen to that they have knowledge and wisdom, both in the performing of the divine mysteries and in the teaching of the people; thirdly, that they have all the necessary and suitable bodily members. Q. 111. Are there any other orders before the priesthood? R. The priesthood contains in itself all the grades (which, nevertheless, should be properly performed), as lector, cantor, acolyte, subdeacon and deacon, which are treated more adequately in the Euchologia of the Archbishops, which books are called Hieratika. (72) Here it suffices to mention, in regard to the teaching of our Orthodox Confession, that the bishop does indeed explain each order during its conferral by the form of consecration, the handing over of the vessels and by the sacred vestments, because each order has its own form and sign, by means of which each one is distinguished, which the bishop certainly should make known. Q. 112. Which is the fifth mystery? R. The fifth mystery is sacred penance, which is sorrow of heart for sins with the confession of the same before a priest and the unchangeable resolution to better one's life, along with the intention of performing the satisfaction designated by the priest. This mystery takes effect, when absolution is given by the priest according to the rite of the Church; the second it is pronounced, one's sins are remitted, as goes the saying: "Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained."[272] Q. 113. What should be noted about this mystery? R. First, it should be noticed that the penitent should be a Christian of the orthodox-catholic faith, for penance without faith is not true penance and not pleasing to God. Secondly, it should be noted that the one who hears the confession ought to be an Orthodox confessor, because the heretic and the apostate lack the power to absolve. Thirdly, it is required that the penitent have contrition of heart, or sorrow for the sins by which he offended God or neighbor, about which contrition the Prophet speaks thus: "A contrite and humble heart God does not despise."[273] This contrition should be followed by an oral confession of individual sins. For the confessor cannot absolute unless he knows what ought to be absolved and which penance to prescribe. Such a confession is expressed in Sacred Scripture, when it states: "And many of them that believed, came confessing and declaring their deeds."[274] Similarly, in another place: "Confess therefore your sins one to another, and pray one for another, that you may be saved."[275] Likewise, those 46 who were baptized by John were confessing their sins, as Scripture testifies: "And there went out to him all the country of Judea, and all they of Jerusalem, and were baptized by him in the River Jordan, confessing their sins."[276] This confession should have such qualities as humility, modesty, truth and sincerity, self-accusation and sorrow in the act of confessing. The third part of penance should be the satisfaction, assigned by the confessor, such as prayers, almsgivings, fasts, pilgrimages to holy places, prostrations and similar such things, which the confessor should designate in accord with good judgment. Nevertheless, the person who has made his confession should ponder the words spoken in the Psalm: "Turn away from evil and do good."[277] The Savior himself also mentions the same: "Go, and now sin no more,[278] lest some worse thing happen to you."[279] Although it is impossible for man to completely avoid sin, still all orthodox are bound in conscience to make some improvement in life from one confession to the next. Q. 114. What are the advantages of this mystery? R. The first advantage is this: just as we lose through sin the innocence gained in baptism, so do we return thereunto in penance; and just as we lose grace through sin, so through penance do we regain it; and just as we enter the devil's captivity through sin, so are we freed from it through penance; and just as chaos and fear overcome our conscience through sin, so through penance peace and our filial trust return. Q. 115. Which is the sixth mystery? R. Matrimony, which transpires, first of all, through the mutual consent of both man and woman, being without impediment; this consent cannot be taken in the sense of a true marriage until they give witness in turn before the priest of their promise and extend their hands to show that they will keep unto each other faith, honor and matrimonial love, even until the final end of life, not foresaking each other in any danger. Their promise is then confirmed and blessed by the priest. Thus occurs "marriage honorable in all, and the bed undefiled."[280] Q. 116. What are the advantages of this mystery? R. First, that man obviously avoids through matrimony all danger of fornication, because matrimony was established to extinguish con cupiscence, as the Apostle says: "But for fear of fornication, let every man have his own wife, and let every woman have her own husband."[281] The second advantage is that it confers honor to the offspring because of the respectable generation. The third advantage is that in times of sickness or other danger, the husband and wife offer themselves as the most faithful companions, because there is between them the greatest bond of love and also friendship; therefore, Scripture avers: "Wherefore a man shall leave father and mother, and shall cleave to his wife; and they shall be two in one flesh."[282] Q. 117. Which is the seventh mystery? R. The consecration with oil, which mystery was founded by Christ himself, when he sent his disciples two by two: "They anointed with oil many that were sick, and healed them."[283] Later the Apostles and the entire Church kept this in practice, which is evident from the Epistle of James the Apostle, when he says: "Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord, and the prayer of faith shall save the sick man, and the Lord shall raise him up; and if he be in sins, they shall be forgiven him."[284] Q. 118. What should be noted about this mystery? R. First, it should be observed that the priests themselves, and no other, perform this mystery with due preparation. Secondly, the oil is to be pure with no additive; the sick person should be orthodox-catholic and should make his confession before his own confessor. Thirdly, care must be taken that there be read during the anointing that prayer in which the form of this sacrament is expressed. Q. 119. What are the advantages of this mystery? 47 R. The Apostle James expressed the advantages which come from this mystery: the forgiveness of sins or the salvation of the soul, and then the health of the body, although not always of the body, but of the soul, there always being the forgiveness of the penitent's sins. Q. 120. Which is the eleventh article of faith? R. "I hope for the resurrection of the dead." (73) Q. 121. What does this article of faith teach? R. It teaches the undeniable resurrection after death of the bodies of men, both the upright as well as the evil, in accord with the saying of the Lord: "All that are in the graves shall hear the voice of the Son of God; and they that have done good things, shall come forth unto the resurrection of life, but they that have done evil, unto the resurrection of judgment."[285] But the bodies are the same in which men lived in this world, as Job relates: "For I know that my redeemer lives, and in the last day I shall rise out of the earth; and I shall be clothed again with my skin, and in my flesh I shall see my God. Whom I myself shall see, and my eyes shall behold, and not another; this my hope is laid up in my bosom."[286] Yet, the same should be incorruptible and immortal after the resurrection, according to the saying: "We shall all indeed not sleep, but we shall all be changed. (74) In a moment, in a twinkling of an eye, at the last trumpet, for it shall sound and the dead shall rise again incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality."[287] And it should be known that every soul must return to its same body and together will receive eternal and perfect payment for its deeds; the bodies of the evil, also being immortal, will be tormented eternally. Q. 122. Secondly, what does this article of faith teach? R. It teaches every Christian to commit to memory four things, that is, to remember death, last judgment, the punishment of hell and the eternal kingdom. Q. 123. What advantages accrue to man from the consideration of these four things? R. Godliness, avoidance of sin, fear of the Lord, fear of Gehenna's hell and love of the heavenly kingdom„are gained. One should be prepared for death by the consideration of these things. By remembering the last day, one ought to be prepared to render an account to the Lord God of one's thoughts, words and deeds; by remembering hell one should be careful not to fall therein; by remembering the kingdom of heaven one ought to take care to gain the same. Q. 124. Which is the twelfth article of faith? R. "And the life of the world to come." Q. 125. What does the holy Church teach in this article? R. It teaches first that the elect shall receive blessing in the future world, eternal life, and will never have an end to their joy, as the Apostle says: "That eye has not seen, nor ear heard, neither has it entered into the heart of man, what things God has prepared for them that love him."[288] Likewise in another place: "For the kingdom of God is not meat and drink, but justice and peace, and joy in the Holy Spirit."[289] Q. 126. Is eternal happiness enjoyed by the soul itself or together with the body? R. Certainly together, because they have merited together and not separately, for there will be one joy of body and soul. And when man will be in his glorified body, he will be considered similar to the Angels, as the saying goes: "For in the resurrection they shall neither marry nor be married; but shall be as the Angels of God in heaven."[290] But the glorified body is immortal and incorruptible, not needing food and drink, similar to the spirit according to Sacred Scripture: "The dead shall rise again incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality."[291] And as the Apostle says, this joy and gladness will be no other than the beatific vision of the Holy Trinity and the exultation in the spirit and with the angels: "We see now through a glass in a dark manner, but then face to face; now I know in part, but then I shall know even as I am known."[292] Yet, it was said to Moses: "For man shall not see my face and live."[293] But this must be understood to mean before the 48 resurrection in this body, corruptible and not glorified; but, after the resurrection God will give us, now in the glorified body and the state of eternal life after the day of the last judgment, the light of glory, by which we will see the light of God, on which point the Psalm says: "For with you is the fountain of life, and in your light we shall see light."[294] Every desire of wisdom and all goodness will cease in this vision; for by gazing attentively upon God, we will see all things in him and we will experience all joy, as the same Psalmist says: "I shall be satisfied when your glory shall appear."[295] FOOTNOTES FOR PART I [1] James 2:24 (This and all other Scriptural citations are taken from the Douay-Rheims translation of the Latin Vulgate. For the sake of greater readability, however, we have substituted modern grammatical forms for the archaic ones found in this translation, e.g. "he has" for "he hast".) [2] James 2:26 [3] I Tim 1:19 [4] I Tim 3:9 [5] Hebrews 11:6 [6] Hebrews 11:1-2 [7] Romans 10:10 [8] II Thess 2:14 [9] I Cor. 11:2 [10] Ps. Dion., De Eccles. Hier., 1,4 PG 3, 376 (trans. R.P.) [11] Ps 15:1 [12] II Cor 4:13 [13] Ps 148:5 [14] Eph 4:6 [15] Cyril of Jerus. in Catech. vi, 7. PG 33, 548 B (trans. R.P.) [16] Is 44:6 [17] Deut 6:4 [18] Matt 28:19 [19] F.O. 1, 8 PG 94, 829 A (trans. R.P.) [20] Ibid.,821 D (trans- R-P ) [21] Rom 11:36 [22] Although given as Greg. of Naz., Or. 39, 12, the Schaff-Wace edition of 1893 (Eerdmans, Grand Rapids, 2nd series, Vol. Vll, p. 356) has no trace of it. [23] I John 5:7 [24] Is 46:5 [25] II Cor 10:5 [26] Ecclus 3:22 [27] Gen 1:26 [28] Gen 3:22 [29] Gen 11:7 [30] Is 6:3 [31] Ps 32:6 [32] Ps 109:3 [33] Gregory of Naz., Or. 25, n. 17. PG 33, 1221 B (trans. R.P.) [34] Apoc 1:8 [35] Luke 1:37 [36] Ps 113-bis:3 [37] Heb 6: 18 49 [38] Ps 76:14-15 [39] FO, L , 1,c. xiii, PG94, 852 B [40] Ecclus 23:28 [41] Ecclus 42:19 [42] Apoc 2:23 [43] Dan 2:22 [44] Acts 5:19 [45] Acts 12:7, 8, 11 [46] Matt 18:10 [47] De Cael. hier. C IV, PG 3,180 B [48] Matt 2:13 [49] Ps 91:11-12 [50] Dion., De cael. hier. C VI, PG 3, 200 [51] John 8:44 [52] I Peter 5:8 [53] Matt 8:31-32 [54] Matt 25:41 [55] Gen 1:26 [56] Ps 8:7-9 [57] Ps. 8:6 [58] Ps 48:13 [59] Gen 3:19 [60] Ecclus 15:11 [61] Ecclus 15:14, 16, 18 and21 [62] Rom 6:23 [63] Ps 21:7 [64] Gen 2:17 [65] Rom 5:12 (Mohila here obviously follows the Vulgate translation of the Greek "eph ho" as "in quo", referring to Adam. This is not the traditional reading of the Greek Fathers, who give "eph ho" as "because".) [66] Ps 50:7 [67] FO, II, XXX, PG 94, 969 [68] "De Duabus in Christo Voluntatibus", John Damascene, Ch. 40, PG 95, 180 B [69] Cf. FO, IV, XIX, PG 94, 1193 A [70] Amos 3:6 [71] Cf. FO, II, XIX, PG 94, 972 A [72] Basil, "in Is".,14, PG 30, 612 C [73] I Cor 4:15 [74] John 1:12 [75] Zach 12:1 [76] Ecclus 12:7 [77] Luke 23:43 [78] Matt 22:31-32 [79] Matt 10:29-30 [80] Ps 144:15-16 [81] Rom 8:29-30 [82] John 17:5 [83] Heb 1:2 [84] John 1:10 50 [85] Matt 1:21 [86] Ps 44:8 [87] Is 61:1 [88] Luke 4:21 [89] Heb 5:10 [90] Heb 9:14 [91] Heb 9:28 [92] Luke 1:32-33 [93] Matt 2:2 [94] John 19:19 [95] Deut 18:15 [96] John 17:26 [97] John 17:8 [98] John 1:14 [99] John 1:18 [100] John 1:12 [101] Gen 1:3-4 [102] Is 60:19 [103] Heb 1:3 [104] John 8:12 [105] John 1:10 [106] John 3:13 [107] Luke 1:38 [108] Luke 1:43 [109] Luke 1:41-42 [110] Cyril of Jerus., Catech. 4, PG 33, 468 A. Cf. Damasc. I, III c. xii PG 94, 1028 [111] Ps 44: 10 [112] Luke 23:46 [113] Eph 1:5, 7 [114] I Peter 1:18-19 [115] John 1:29 [116] John 10:18 [117] Col 1:22 [118] Is 53:4-5 [119] Lament 1:12 [120] I Tim 2:6 [121] Eph 5:2 [122] Rom 5:8-9 [123] Col 1:20 [124] Col 2:14 [125] Matt 27:64 [126] Matt 27:65-66 [127] Matt 28:2, 4 [128] Matt 28:11 [129] Matt 28:5-7 [130] Is 11:10 [131] Gal 6:14 [132] I Cor 1:18 [133] Cyril of Jerus., "Catech"., XIII, 36. (PG 33, 816 B, trans. R.P.) 51 [134] Ibid., IV. 14 (PG 33, 472 B) [135] Mark 14:21 [136] Luke 24:26-27 [137] II Peter 1:19 [138] I Cor 15:3-8 [139] Matt 12:39-40 [140] Acts 1:11 [141] Matt 25:31 [142] Matt 24:27 [143] Matt 24:36 [144] Matt 24:21 [145] II Tim 4:1 [146] Matt 12:36 [147] I Cor 4: 5 [48] Matt 25:34 [149] Matt 25:41 [50] Mark 9:47 [151] Greg. of Naz., Or. Vll, n. 21. PG 35, 781-84. (trans. R.P.) [152] John 14:2 [153] Luke 7:47 [154] Rom 2:6 [155] Luke 12:47-48 [156] Ps 6:6 [157] Ps 113 : 17 [158] Luke 5:24 [159] Theophyl. in Luc. 5:24. PG 123, 764 D (trans. R.P.) [160] Theophyl. in Matt .22:13. PG 123, 388 B-C . [161] Theophyl. in Matt 25:10. PG 123, 425 A. [162] Luke 12:5 [163] Theophyl. in Luke 12:5 PG 123,880. [164] Wisdom 3:1 [165] Luke 23:43 [166] Matt 8:11 [167] Is 14:14-15 [168] Matt 25:41 [169] Matt 25:30 [170] I Cor 12:4-6 [171] II Cor 13:13 [172] Acts 5:3 [173] Acts 5:4 [174] John 15:26 [175] Pseudo Athanasian Creed,4,20 PG 28,177 B (trans. RP.) [176] Gregory of Nazianzus, Oration 31, Vlll, PG 36, 141 B (trans. R.P.) [177] Acts 15:28 [178] Apoc 4:5 [179] Is 11:2-3 [180] John 1:14,16 [181] Luke2:40 [182] James 3:17 52 [183] II Cor 1:12 [184] I Cor 1:19-20 [185] Exodus 36:1 [186] Dan 1:17 [187] Luke 24:45 [188] II Tim 2:7 [189]Luke 24:25 [190]Gal 3:3 [191] Acts 20:27 [192] Ps 1:1 [193] Ps 32:10 [194] I Cor 16:13 [195] Eph 6:14-17 [196] Luke 12:5 [197] Ps 13:5 [198] Ps 93:10 [199] Jer 3:15 [200] Ps 78:6 [201] I Tim 4:8 [202] Matt 15:8 [203] Matt 23:26 [204] Ps 33:10 [205] I John 4:18 [206] Ps 21:24-25 [207] John 14:23 [208] Gal 5:23 [209] Eph 5:27 (a paraphraseÑR.P.) [210] Luke 24:46-48 [211] Acts 1:8 [212] Acts 11:2-3 [213] Acts 11: 17- 18 (This citation actually supports the opposite of Mohila's intimation, i.e. that Peter rendered his "accounts" before the Jerusalem assembly). [214] Acts 11:22 [215] Acts 15:2 [216] Acts 15:28 [217] Acts 16:4 [218] I Cor 3:11 [219] Apoc 21:14 [220] Eph 2:20 [221] Eph 5:23 [222] Col 1:18 [223] Acts 20:28 [224] I Pet 5:4 [225] Matt 18:17 [226] lI Tim 3:15 [227] Luke 18:1 [228] Eph 6:18 [229] I Thess 5:17-18 [230] Matt 4:2 [231] Acts 13:3 53 [232] I Cor 4:1 [233] I Thess 5:12-13 [234] I Cor 9:13-14 [235] I Tim 5:17 [236] Gal 6:1 [237] Ps 1:1 [238] Tit 3:10 [239] I Tim 2:1-3 [240] Acts 12:5 [241] Acts 11:29-30 [242] I Tim 3:15 [243] II Peter 1:21 [244] I Thess 2:13 [245] Mark 1:15 [246] John 3:5 [247] I Cor 6:11 [248] Gal 3:27 [249] II Cor I1:21-22 [250] Acts 8:17 [251] Ps. Dion., "De eccl. hier"., IV, 4. PG 3, 461 [252] Tit 3:5-6 [253] John 19:34 [254] John 20:29 [255] Dam. FO, I, 4, 14 PG 94, 1135. Nyss., "in Or. Cat. magna", c. 37. PG 45, 93. [256] John 6:54 [257] John 6:57 [258] I Cor 11:23-25 [259] Matt 16:16 [260] I Cor 11:26 [261] I Peter 2:9 [262] Apoc 5:9-10 [263] I Peter 2:5 [264] Rom 12:1 [265] I Cor 4:1 [266] Matt 18:18 [267] Matt 28:19 [268] Acts 8:17 [269] Acts 13:2-3 [270] I Tim 5:22 [271] Rom 10:15 [272] John 20:22-23 [273] Ps 50:19 [274] Acts 19:18 [275] James 5:16 [276] Mark 1:5 [277] Ps 33:15 [278] John 8:11 [279] John 5:14 [280] Heb 13:4 54 [281] ICor 7:2 [282] Gen 2:24 [283] Mark 6:13 [284] James 5:14-15 [285] John 5:28-29 [286] Job 19:25-27 [287] I Cor 15:51-53 [288] I Cor 2:9 [289] Rom 14:17 [290] Matt 22:30 [291] I Cor 15 :52-53 [292] I Cor 13:12 [293] Ex 33:20 [294] Ps 35:10 [295] Ps 16:15 (1) The Malvy/Viller edition, Paris, 1927, has "Dei" instead of "fidei", an obvious inadvertance, since the Greek Ms. text reads the latter in accord with S.S. (2) In the Ms. margin there is reference to I Cor 13:13. (3) Margin here carries reference to Matt 22:39-40. (4) In Ms. margin: Sixth Council, canon 82. Seems to refer to Trullo in 692. (5) This parenthetic phrase is not in the Greek Ms. and refers to St. Basil's classical text on tradition in "De Spiritu Sancto", c. 27, n 66. PG 32, 188. This is clearly Mohila's own reference to St. Basil, not that of Dionysius. (6) Malvy and Viller see a clear reference here to the 'filioque' and its later Western introduction into the Creed. Op. cit., p. 4, n. 2. (7) Margin of Ms. reads: Deut 6. (8) This line, missing from the Latin Ms. was gained from the Greek Ms. parallel. (9) The Ms. refers to Basil, "contra Eunom"., Lib. lll. (10) A reference to the ancient Creed "Quicunque", traditionally ascribed to St. Athanasius. This creed was both known and accepted by the medieval Eastern Church. See Ch. IV, "On the Holy Spirit". (11) The Ms. refers to St. John Damascene, l, l c 11 (PG 94, 792 C) (12) The Ms. refers to St. John Damascene, l, ll, c. iii. (13) Here the Latin Ms. refers to Matt 1. (14) The Latin text reads "choir", but the context clearly demands "order". (15) The Vulgate reads "angelis", the plural. (16) Basil, "Hom. in princ. Prov". n. 1, PG 31, 408-409. (17) The Latin Ms. reads in the margin: I Peter 1. (18) In margin: Basil, "Hom 9", "Quod Deus non sit auctor mali." (PG 31, 333) (19) Cited in the Ms. margin is Damasc. l, l, c. xvii. (PG 94, 853 A) (20) The Latin text omits the end of verse 29: "to be made conformable to the image of his Son; that he might be the firstborn among many brothers." (21) Cited in the Latin Ms. margin are: Matt 19; Gen 3; Basil, Ser. 9; Damascene. (22) 'Textus Receptus' reads: "And in one Lord, Jesus Christ, the only- begotten Son of God. And born of the Father before all ages. God of God, light of light, true God of true God. Begotten not made, consubstantial with the Father: through whom all things were made." (D. 150). (23) Noted in the Latin Ms. margin is: Damascene 1, IV, c. viii (PG 94, 117 A) (24) The Latin reads "gratia adoptivis", a miscopy of "gratia adoptionis". (25) These last words are not found in the Greek Ms. 55 (26) This last prepositional phrase was added to the Vulgate text. (27) "Textus Receptus" reads: "... was incarnate of the Holy Spirit from the Virgin Mary, and became man." (D. 150) (28) The margin refers to Damascene 1,11, c. iiu (PG 94, 988). (29) Here the margin notes: Isaias 7. Presumably verse 14 is meant. (30) The Slavonic version adds the words "Christ the Deliverer" to the last phrase. This, the Eastern version of the "Ave", is found in the ancient liturgies of St. Basil, St. James and St. Mark. (31) This is the classical hymn of praise written in honor of Mary to commemorate her aid in raising the siege of Constantinople in 626 under Emperor Heraclius. Authorship is most commonly attributed to George Pisides. (32) This is the liturgical Canon or hymn of praise written by Theodore Lascaris. (33) The "Received Text" reads: "was crucified also for us: suffered under Pontius Pilate, and was buried." (34) The Vulgate reads "sin" (peccatum) and not "sins", a point not without theological significance in the understanding of sin in the Johanine tradition. (35) In the margin: Dam. Hom. de S. Salva. The reference is to Damascene's "Homily on Holy Saturday", n. 29. PG 96,632 B. (36) This last phrase is an addition found in the Greek Ms. There is no trace of it in the Vulgate, although it is found in the Septuagint. (37) This phrase "ut omnibus certum sit" was added here to complete the sense in accord with the Greek Ms. (38) Latin Ms. refers to John Damascene, "Hoary. in Sanctum Sabbatum", n. 25 PG 96,625. (39) Christ's descent into hell ("in inferna"), while absent in the MceneConstantinopolitan and primitive Apostles' Creeds, is found in the later Western version of the latter Creed. Scriptural basis for the descent is that of 1 Pet 3:19; 4:6. (40) This text is found in Goar's "Euchologion", p.63; this prayer is recited by the deacon during the first incensation of the Liturgy of John Chrysostom. (41) This method of the sign of the cross varies from the Greek usage as also from the Greek Ms. Therein, the words "and the Holy Spirit" are described as being said at the right shoulder and "Amen" at the left. Interestingly, until today, Polish Catholics of the Latin Rite cross themselves by saying "Holy" after "Spirit". The latter, of course, use the Western style, from left to right side. (42) "Textus Receptus" reads: "And he resurrected on the third day, according to the Scriptures." (D. 150). (43) The Latin Ms. refers to Luke 24:6. (44) "Textus Receptus" reads: "and he ascended into heaven: he sits at the right hand of the Father." (D.150). (45) The word "glory" is absent in the Latin but present in the Greek Ms. Malvy/Viller sees the Latin accusatives ("gloriam et laudem'') as indications of a borrowing from Damascene, perhaps from his FO, IV, 2. PG 94,1104 B. (46) The Lutheran teaching of the ubiquity of Christ's body lies behind this affirmation, according to editors Malvy/Viller, Ibid., p. 34. (47) "Textus Receptus" reads: "and again will come with glory to judge the living and the dead: of whose kingdom there will be no end." (D.150). (48) The Latin reads "sigillatim", an obvious miscopy of "singillatim". (49) Margin refers here to Luke 16:22, the parable of the rich fool. (50) This refers to the so-called Athanasian Creed or the "Quicunque", after the statement's opening word. The Westem version carries the "filioque", whereas the Eastern form omits the same. ~ Denzinger Edition 35, p. 41. 56 (51) The Ms. margin reads: Bar. A.D. 809, N. 6. This is a reference to the Annales of Baronius, Romanian Edition, 1600, p. 554. Pope St. Leo III (795-816) was the contemporary of Charlemagne, who presided over the introduction of the ''filioque''in Western Europe through the Carolingian reform. (52) The phrase "in the Spirit" is not found in the noted Vulgate text and may have been taken unconsciously from the parallel text of Luke 1:80 that refers to the Baptist. (53) These concluding words are not in the Exodus citation but in Daniel 1:17. (54) This catalogue of fruits differs from the Vulgate's list of twelve in Gal. 5:23, which is the usual Western scholastic account. Mohila follows the Eastern listing of nine, just as found in the Greek New Testament. (55) The Ms. margin refers to Apoc. 2, wherein the seven churches are named. (56) "Forty-day Fast" is the typical Eastern "terminus technicus" for Lent. (57) "Dormition" is the ancient Eastern term, still in use today, for the Feast of the Assumption of Mary (August 15). (58) Since Sunday is the first day of the week, according to Eastern liturgical computation, the fast-days are Wednesday and Friday. (59) Great Saturday, known in the West as "Holy Saturday", takes its name from "Great Week", the seven days preceding Easter Sunday in the Eastern Church. (60) The preceding part of this sentence is missing in the Latin Ms., but added here in accord with the Greek Ms. (61) This is the thirty third Sunday after Pentecost, three weeks before Lent. (62) This citation was obviously meant to indict members of exempt pare-religious lay groups, so prominent in Ukraine in the form of Brotherhoods during Mohila's time. Answerable solely to the Patriarch of Constantinople, they enjoyed the privilege of"stauropegia". (63) This anointing is not that of the seventh sacrament, but that which is commonly administered by the priest at the conclusion of every Divine Liturgy. Today, it is administered only on Feastdays by Eastern priests. (64) These objects of prayer witness the cultural and political scene of Ukraine in the 17th century, especially the Polish structure of political hegemony. (65) This refers to the first of three letters or responses of Patriarch Jeremias II of Constantinople (1586-95), written to explain the true orthodox teaching on grace and the Holy Spirit to the Lutheran theologians at Tubingen. These letters fomm one of the "Symbolical Books" of the Eastern Church. (66) The Greek term for sacrament is "mysterion", translated into Slavonic as "Tayna". Both terms underscore the role of God in the sacramental system. (67) This is the silk cloth, laid on the altar, upon which the gifts are consecrated in the Eastern Church. It is inscribed with the name of the church and relics of the saints are sewn into it. It is blessed by the bishop on Holy or Great Thursday. (68) This is the preparatory ritual and first part of the Divine Liturgy. It is customarily celebrated silently by the priest on the side altar. (69) This is the prayer of the Epiclesis of the Liturgy of John Chrysostom. (trans. Rr.) (70) These are the opening words of the Communion Prayer in the Liturgy of St. John Chrysostom. (71) The context demands the second half of this citation, which, in fact, is found in the Greek Ms. - "Whatever you shall loose upon earth, shall also be loosed in heaven." (72) The Euckologion is the general encyclopedia Service Book containing all the sacraments; the Hieratikon contains the rituals of the sacrament of Holy Orders. (73) The official "Received Text" reads: "I await the resurrection of the dead." (D. 150). 57 (74) This sentence follows the Greek New Textament and not the Vulgate, which reads: "We shall all indeed rise again, but we shall not all be changed." 58 PART TWO OF THE ORTHODOX CONFESSION OF THE APOSTOLIC EASTERN AND UNIVERSAL CHURCH ON HOPE Q. 1. What is hope? R. Hope is true confidence in God, inspired by God and without trace of despair of his grace, for the forgiveness of sins and every other request in respect to present goods as well as those to come; the Apostle speaks of it so: "Do not therefore lose your confidence, which has a great reward.'' [l] And elsewhere: "For we are saved by hope. But hope that is seen, is not hope. For what a man sees, why does he hope for? But if we hope for that which we see not, we wait for it with patience." [2] Q. 2. How does man's hope become certain and infallible? R. Our entire hope is Jesus Christ, as the Apostle says: "According to the commandment of God our Savior, and of Christ Jesus our hope," [3] for we received everything through him, even as he himself teaches: "And whatsoever you shall ask the Father in my name, that will I do; that the Father may be glorified in the Son." [4] Recognized here also is the grace of God, since it was given through Christ, as Scripture says: "For the law was given by Moses; grace and truth came by Jesus Christ." [5] And our entire hope is based on this grace. First, there is the following of God's will, that is, the commandments, for Christ himself says: "He that has my commandments, and keeps them; he it is that loves me. And he that loves me, shall be loved of my Father: and I will love him, and will manifest myself to him." [6] Then through the communion of the holy mysteries of the body and blood of Christ, through which Christ the Lord abides in us, as he says: "He that eats my flesh, and drinks my blood, abides in me, and I in him." [7] And then through persevering prayer, as the Apostle teaches: "Is any of you sad? Let him pray." [8] And in another way: "But you, my beloved, building yourselves upon your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ, unto life everlasting." [9] Q. 3. What must be considered in order to understand this second part of the Confession? R. It would seem to be appropriate to consider the Lord's Prayer and the nine beatitudes, since we are obliged to beg God with faith and hope, which things he certainly will give us, as the Apostle says: "He is faithful who called you, who also will do it.'' [10] But, concerning the beatitudes, we also strive for them through hope, by following the virtues with hope of attaining the promised blessings. Q. 4. What is prayer? R. Prayer is petition directed to God from fervent faith and hope of receiving the things according to his will; or, prayer is the raising of our mind and will to God, in which we either praise God, or ask him or give thanks for blessings. Q. 5. What first must be done before man comes to perform his prayer? R. It ought to be known that prayers are three-fold. First, there is the one by which we thank God for his blessings, as Israel did for the deliverance from Egypt; we also are obliged to always do this for all the blessings of God, most of all that we have been freed from the enemy of our soul, as the Apostle says: "Pray without ceasing. In all things give thanks; for this is the will of God in Christ Jesus concerning you all." [11] And elsewhere: "I give thanks to my God always for you, for the grace of God that is given you in Christ Jesus." [12] Still elsewhere: "Giving thanks to God the Father, who made us worthy to be partakers of the lot of the saints in light, who delivered us from the power of darkness, and translated us into the kingdom of the Son of his love.' [13] The second is that prayer through which we ask God to forgive us our sins, so that he may even overlook our punishment, and pour upon us the gifts of the Holy Spirit, according to the need of our soul and our temporal life. And we perform this prayer for ourselves and our 59 neighbors, as the Apostle says: "Therefore we also, from the day that we heard it, cease not to pray for you, and to beg that you may be filled with the knowledge of his will, in all wisdom, and spiritual understanding." [14] The third prayer is that by which we glorify the Lord God because of his unattainable majesty and eternal glory, as the Psalm reads: "Every day will I bless you and I will praise your name for ever, yea, for ever and ever. Great is the Lord, and greatly to be praised, and of his greatness there is no end. Generation and generation shall praise your works and they shall declare your power." [15] The Great Doxology (l) particularly expresses this prayer, which we read or sing in church each day. Q. 6. Which things are still necessary for prayer? R. Appropriate preparation, so that we might perform our prayer sensibly and devoutly, as the Apostle teaches: "Denying ungodliness and worldly desires, we should live soberly and justly, and godly in this world." [16] And with sorrow of heart, as the Apostle teaches: "Let the Word of the Lord dwell in you abundantly, in all wisdom, teaching and admonishing one another in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God." [17] Also, without anger and any ill-will, according to the saying: "But if you will not forgive men their sins, neither will your Father forgive you your offenses. [18] We should even entreat him who is angry with us, as Sacred Scripture teaches: "If therefore you offer your gift at the altar, and there you remember that your brother has anything against you, leave there your offering before the altar, and go first to be reconciled to your brother, and then coming you shall offer your gift. [19] We should exclude all other thoughts when we pray, so that the prayer may be pure and pleasing to God, lest it be said of us: "This people honors me with their lips, but their heart is far from me." [20] And let the Psalmist's words be not known of us: "And may his prayer be turned to sin." Q. 7. What is the Lord's Prayer? R. "Our Father who art in heaven", etc. Q. 8. Into which parts is this Lord's Prayer divided? R. Three: the introduction, the petition itself and the epilogue. (2) Q. 9. What is the introduction? R. "Our Father who art in heaven." Q. 10. What is signified by this introduction? R. It is indicated, first of all, that whoever wishes to pray to God, approaches him not only as a creature, but also as a son through grace; for if he were not a son, he would never have been able to call him "Father"; this grace of adoption is given by Jesus Christ to those who believe in him, just as Scripture says: "But as many as received him, he gave them power to be made sons of God." [22] Still elsewhere: "And because you are sons, God has sent the Spirit of his Son into your hearts, crying: Abba, Father." [23] Therefore, we call him our Father. Secondly, it is indicated that he is a son of the orthodox-catholic Church; for whoever does not recognize the Church as his mother, cannot recognize God as Father (3), in accord with the saying: "Tell the Church; and if he will not hear the Church, let him be to you as the heathen and publican." [24] Thirdly, it indicates that one should have no doubt of obtaining that which he seeks, since one is asking the common Father of all, a Father generous and merciful, as Scripture says: "Be therefore merciful, as your Father also is merciful," [25] who not only does not deny us those things for which we importune him with our prayers, but himself offers means of prayer and generously receives our prayers; so, prayers should be only sincere from our innermost hearts. For whatever any of us will ask of him, it follows the saying: "For your Father knows what is needful for you, before you ask him. [26] If you then being evil, know how to give good gifts to your children, how much more will your Father who is in heaven, give good things to them that ask him!" [27] Fourthly, this introduction teaches that, just as he is the Father of us all, so among us faithful we are brothers. We pray, then, not only for ourselves, but also one prays for the other, even as Sacred Scripture teaches: "And pray for one another, that you may be saved;" [28] that he is 60 certainly our common Father, it says: "And call none your father upon earth: for one is your Father, who is in heaven."[29] He himself will hear us out sooner, having grasped our brotherly love, which he commends everywhere in the holy gospel and in which the Father rejoices In the fifth place, in particular by the words "in heaven", we are taught to raise our mind in prayer to heaven and heavenly things; granted that the Lord God is not only in heaven, but is everywhere and fills all things; nevertheless, his grace and fullness are much more evident in heaven. Wherefore heaven is called his seat, as the Prophet says: "The Lord's throne is in heaven." [30] And elsewhere: "The Lord has prepared his throne in heaven, and his kingdom shall rule over all " [31] Q. 11. How many petitions are in the second part of the prayer? R. There are seven petitions. Q. 12. Which is the first petition in the Lord's prayer? R. "Hallowed be thy name." Q. 13. What does this petition contain in itself? R. First, there is contained in it this, that we should ask the Lord to give us a life that is holy and embellished with virtues and good works, under the influence of which men might praise the name of God for our holy life, in accord with the saying: "So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven." [32] Secondly, there is included in this prayer this: that not only our life be unto the glory of God, but also that all of those who are infidels and do not know the true God be converted and recognize him, so that the name of God might be glorified in and through them We beg the Lord God also for those who have the name of true Christianity, but live dissolutely bringing frequent reproach upon the holy faith, about whom it is taught: "Having an appearance indeed of godliness, but denying the power thereof." [33] And in another place: "For the name of God through you is blasphemed among the gentiles." [34] Converts should live well even now, having cast aside the evil in their life, so that the name of God can be sanctified thereby. To this point, it ought to be known that the name of God is holy of itself, but it begins to be sanctified in and for us through our holy life. Q. 14. Which is the second petition? R. "Thy kingdom come." Q. 15. Which things are contained in this second part? R. We ask the Lord God that he may rule over all of us and, most of all, over our heart through his grace and justice as well as his holy mercy, so that sin may not rule over any of us, according to the saying: "Let not sin therefore reign in your mortal body, so as to obey the lusts thereof." [35] Then this petition contains in itself this: that man, remaining in the grace of God, the heavenly joy having been grasped, should condemn this world and desire to attain the palace of God, that is, the kingdom of heaven, according to the saying: "Having the desire to be dissolved and to be with Christ." [36] Thirdly, this petition contains in itself our asking the Lord God for his second coming, when he will come in his majesty and glory. (4) There is also the resurrection of the dead and the last judgment, by which the kingdom of this world and the enemy of our souls can be abolished; then will come the kingdom of heaven, in accord with the saying: "That God may be all in all." [37] Q. 16. Which is the third petition? R. "Thy will be done on earth as it is in heaven." Q. 17. What does this petition contain-in itself? R. First, we ask the Lord God not to allow us to live in this world according to our will, but that he might so do with us as it is pleasing to him. Secondly, we ask that there be no opposition to his will from us and other men, and, just as the Angels in heaven are subject to the divine will in all things, so may all men be obedient to God without sadness with every operation of grace. Thirdly, we indicate by this our petition that nothing certainly happens to us, the elect of God, 61 both in the leading of a godly life and in persecution from the enemy, without the divine forbearance and will, since God provides even for our hair, not only for us ourselves, as Scripture says: "The very hairs of your head are all numbered." [38] Still, in another place: "But a hair of your head shall not perish." [39] Q. 18. Which is the fourth petition? R. "Give us today our supersubstantial bread." (5) Q. 19. What does this petition contain in itself? R. First, it includes the food for our soul, which is beyond nature, the word of God; Scripture speaks of it: "Not in bread alone does man live, but in every word that proceeds from the mouth of God." [40] We ask for that reason that he free us from the famine of his holy word, that is, the teaching of Christ, without which the soul of man dies as if crushed by hunger. To be considered here is the death of the soul; this pertains particularly to those who are unwilling to listen to sermons and provide an evil example to others. Secondly, it includes in itself another food for the soul, that is, the communion of the body and blood of Christ, about which Christ the Lord speaks: "For my flesh is meat indeed: and my blood is drink indeed. He that eats my flesh, and drinks my blood, abides in me, and I in him." [41] We beg by this our petition that we might worthily, therefore, take this food, and when we become partakers of these two foods, we will have the kingdom of heaven within us. [42] And then all temporal things will be given us, according to the saying: "But seek first the kingdom of God and his justice, and all these things shall be added unto you." [43] Thirdly, in this petition there is contained in the word "bread" everything necessary for the conservation of our life in this world, so in regard to food as well as other things necessary for living. To be observed in this matter is fairness and not extravagance, which produces sin, as Saint Paul says: "Let us walk honestly, as in the day, not in rioting and drunkenness, not in chambering and impurities."[44] And elsewhere: "But having food, and wherewith to be convered, with these we are content." [45] Our age is designated by the word "today", while we live in this world, since in the future age we will enjoy the very presence and vision of God and his holy grace, and we will also experience joy. Q. 20. Which is the fifth petition? R. "And forgive us our debts, as we also forgive our debtors." Q. 21. What does this petition contain in itself? R. First, this petition includes in itself our asking the Lord God thereby for the forgiveness of our sins, especially those we have committed after holy baptism, mortal and venial, by which we offended the Lord God or neighbor, whether by consent or word or other deed. Secondly, we oblige ourselves by this petition when we say these words: "As we forgive our debtors, so also forgive our debts." Whoever, therefore, does not forgive his neighbor what he has committed against him, recites this prayer in vain, since his sins.(6) will not be forgiven him, rather will his prayer turn into sin: "And may his prayer be turned to sin." [46] And this is self-evidently just. For if we are unwilling to forgive our brothers their smaller sins, by which they offended us, how will the Lord God, therefore, forgive ours sins committed to an incomparable extent, whom we offend every day, hour and minute? Q. 22. Which is the sixth petition? R. "And lead us not into temptation." Q. 23. What is contained in this petition? R. First, we ask the Lord God that we might be free from all temptations; and these are two-fold: some come from the world, devil and the flesh, and incite us to sin; but others come from those tyrants who attack the holy Church with false teaching and flattering deceptions, false miracles, promises of riches and fame, and again by despotism, confiscation of goods and dishonor, all of which we see in our days. We also ask the Lord God in this petition to strengthen us by his grace, if it befalls us to suffer martyrdom for his name and the holy Church, his spouse, and the truth of 62 his holy Gospel, by which grace we will be able to finish in strong spirit and obtain in heaven the crown of martyrdom; then that he permit nothing beyond our powers. Q. 24. Which is the seventh petition? R. "But deliver us from evil." Q. 25. Which things are contained in this petition? R. First, we ask that the Lord God save us from all evil, that is, from sin and all baseness, which provokes the wrath and vengeance of God. Then we ask him to yield to us when we come before the rage of his wrath, so that he would not punish us in his rage for our sins, as the Psalmist says: "Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms." [47] Yet in another place: "Rebuke me not, O Lord, in your indignation, nor chastise me in your wrath." [48] To be understood in this same petition is every evil that causes men annoyance, such as famine, plague, war, fire and other similar things, that God may drive them away from us through his mercy and holy grace. Here also we ask that he drive off all temptations of the enemy of our soul from us at the time of our death and grant us to struggle in a godly and holy manner under the protection of his holy grace and our guardian Angel; for happy is he who dies in such a manner. Wherefore, all of us are bound to ask fervently the Lord God to free us at the time of death from the temptations and insults of the devil Finally, we ask through this petition that we may be free from the eternal punishment of hell and the devil. Q. 26. Which is the third part of the Lord's prayer? R. This epilogue: "For yours is the kingdom and the power and the glory unto ages. Amen "(7) Q. 27. What is contained in this epilogue? R. There are two parts to this epilogue. The first is that which is joined to the introduction; for, just as the introduction assures us that we will obtain everything which we shall have properly asked of God, since we are asking the Father, so also does the epilogue teach that we will receive everything which we have asked, since the whole world belongs to the same Father and he himself rules, and every creature obeys him, for his is the power and the glory, which nobody in heaven and on earth can resist; therefore, he is capable of doing all things which we ask of him in faith and hope, but not on account of anything of yours, but only on account of the eternal glory of his holy name, which itself is contained in this expression: "Glory unto ages." The second part of the epilogue is in this particle: "Amen." Expressed here is the thought that all things might be just as we have asked; for we have asked with faith and hope, according to his will, just as the Apostle says: "And this is the confidence which we have toward him: that whatsoever we shall ask according to his will, he hears US." [49] And we know that he hears us; we know what we ask, because we have the petitions which we request of him. Q. 28. Does this epilogue belong to the Lord's prayer? R. Christ the Lord himself said these words in finishing his prayer, as we have in St. Matthew. (8) Reason itself also asserts that there is nothing here contrary to the Lord's Prayer, and, what is more, it is considered more assuredly a prayer, since we petition him, whose power extends throughout the whole world, and all things are subject to him. And there is nothing contradictory in the fact that laymen do not recite these words (9), because, due to the greater authority of this prayer, the priest himself recites them, whenever he is present during public and private prayers. But even if any layman recites it privately, he commits no sin, as in the case of the rest of the Gospel. Wherefore, these words are never excluded from the Lord's prayer, because reason itself convinces one that the priest himself recites them at public prayer only through the authority from the mandate of the Church. Q. 29. Since the beatitudes pertain to hope, I ask: how many are there? R. The beatitudes, which Christ the Lord determined in the Gospel, are nine; [50] the holy Chrysostom announced the same thing in these words: "Moses indeed gave ten commandments, 63 but Jesus, the Lord of Moses, gave nine beatitudes." And later: "The law gave ten commandments, but Jesus nine beatitudes, preparing the crown with a triple threesome." (10) Q. 30. Which is the first beatitude? R. "Blessed are the poor in spirit, for theirs is the kingdom of heaven." [51] Q. 31. Which teaching does the first beatitude contain in itself? R. It contains in itself the teaching in respect to the world and riches, which, even if they are bestowed abundantly upon someone by the grace of God, one must use nevertheless not as a real despot but as a dispensor of the same, lest one become attracted to them by a very great desire within his heart, as says the Psalmist: "If riches abound, set not your heart upon them" [52] And we should care nothing for our own glory in accord with Christian perfection, but all things should be communal, as the first Christians had done, concerning whom Sacred Scripture witnesses thus: "And the multitude of believers had but one heart and one soul; neither did anyone say that aught of the things which he possessed, was his own; but all things were common unto them"[53] And later: "For as many as were owners of lands or houses, sold them, and brought the price of the things they sold, and laid it down before the feet of the Apostles; and distribution was made to every one, according as he had need." [54] And elsewhere: "And all they that believed, were together, and had all things common." [55] This virtue is called poverty of spirit and demands, nevertheless, that each member of the community has his necessary supply of food and clothing, with honesty and fairness without excess, according to discretion. Religious have the primary role in this virtue, for they should not be concerned with convenience nor use the required amount of food and clothing, but should suffer a lack of both of these for the sake of having a greater reward in heaven, using the words of the Apostle: "Even unto this hour we both hunger and thirst, and are naked, and are buffeted, and have no fixed abode, and we labor, working with our own hands; we are reviled, and we bless; we are persecuted, and we suffer it; we are blasphemed, and we entreat; we are made as the refuse of this world, the offscouring of all even unto now." [56] Christ promises the kingdom of heaven, therefore, for this type of suffering; nevertheless, those that have possessions and riches are not excluded from eternal life and salvation, when they use them justly, certainly by proffering their income for the needs of the Churches and by providing alms for the needs of the poor, the traveling, the sick and the abandoned, just as Zaccheus did, declaiming before Christ the Lord in these words: "Behold, Lord, the half of my goods I give to the poor; and if I have wronged any man of anything, I restore him fourfold." [57] Those, however, who have come to extreme poverty through gluttony and extravagance, should expect no reward from God for it, but rather are to do penance for the loss of their goods and unfair management, but, nevertheless, should not be deprived of the mercy of the orthodox; if they turn back to moderation of virtue, they will not be without reward. Q. 32. Which is the second beatitude? R. "Blessed are they that mourn, for they shall be comforted." (11) Q. 33. What does this beatitude teach? R. This beatitude teaches first that those orthodox men are blessed, who during the entire time of their life grieve and weep for their sins, committed in offense to God and their neighbor, according to the words of the Prophet: "The children of Israel shall come, they and the children of Judah together, going and weeping they shall make haste, and shall seek the Lord their God." [58] Those who weep because of some worldly suffering, as, for example, the criminals, have no share in this beatitude, since they are not mourning their sins, but rather out of dread of punishment, which they are obliged to suffer for their crimes, or lose some other temporal good or something similar. Secondly, this beatitude teaches that happy and blessed are those men who please God by their weeping and sorrow of heart for the sins of their neighbors, praying to God that he may grant them recovery, as conversion to the Church of heretics and an amelioration of life to those living dissolutely. Thirdly, this beatitude teaches that blessed are those who suffer 64 oppression from the rich and powerful, being deprived unjustly and illegally of their goods; remaining in this state, they should not seek vengeance, but should please God by praying in tears and sorrow of heart, directing all their hope and confidence to the mercy of God, which they have as a consolation, as long as they are really orthodox and receptive to divine grace. Mentioned also in this beatitude are those who suffer for the orthodox faith and the Church of Christ, as all the martyrs and similar ones. Q. 34. Which is the third beatitude? R. "Blessed are the meek, for they shall possess the land." [59] Q. 35. What does this beatitude teach? R. This beatitude teaches first the virtue of meekness, temperance and obedience„which we freely and ardently manifest without hesitation to the Lord God, the Church of Christ and our superiors (12), by imitating the meek Christ the Lord; and if we shall have been submissive to our superiors, then we have been obedient, as it were, to Christ himself the Lord; and when we offer honor and reverence to our elders, we manifest the same to Christ himself the Lord. Secondly, this beatitude teaches that those men are blessed who cause no one trouble, nor dishonor, nor harm with injurious words, nor condemn, but regard themselves as humbly as possible by always blaming their own life-deeds; excluded here are those whose obligation it is to admonish others; they use this office without passion of heart and detracting words, but unto charity, and not harm or hatred, but the spiritual edification of one's neighbor, according to the teaching of the Apostle: "Brothers, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering yourself, lest you also be tempted." [60] Nevertheless, this wrath ought to be directed not against one's brother, but against the devil, who moves and provokes the will to perform every evil. Those who are strong in this virtue, will be masters over the land of promise, enjoying in this life the generous temporal blessings of God, and in the future life will abide to enjoy eternal comforts, as the Psalmist says: "I believe to see the good things of the Lord in the land of the living." Q. 36. Which is the fourth beatitude? R. "Blessed are they that hunger and thirst after justice, for they shall have their fill." [62] Q. 37. What does this beatitude teach? R. First, it teaches that those men are blessed, who, having been wronged, now cannot obtain justice, and this for unjust considerations, certainly because of religion, poverty, inconvenience, or that they are of different birth and similar reasons. Those who preside over judgments and enjoy the power of pleading cases should here check their consciences, lest they oppress the poor, widows and orphans by prejudice in opinions and unjust decrees. Sacred Scripture addresses these men: "Learn to do well; seek judgment, relieve the oppressed, judge for the fatherless, defend the widow." [63] If this is not done, the wronged indeed become worthy of beatitude, as they hunger and thirst for justice, but the judges incur the wrath of the Lord God, as Scripture witnesses: "The Lord has heard the desire of the poor; your ear has heard the preparation of their heart, to judge for the fatherless and the humble, that man may no more presume to magnify himself upon earth." [64] Q. 38. Which is the fifth beatitude? R. "Blessed are the merciful, for they shall obtain mercy." [65] Q. 39. What does this beatitude teach? R. It teaches that those men are blessed who perform works of mercy. Q. 40. Which are the works of mercy? R. The works of mercy are twofold: those which concern the body, and others which pertain to the soul. (13) Q. 41. How many works of mercy concern the body? 65 R. Seven. The first work of mercy is to give food to the hungry, poor and oppressed, who cannot provide food for themselves by their own labor. This offering is to be made from those goods acquired by one's own honest labor. (14) Not only must alms be given to the poor who ask for a handout or lie to sleep in guest houses, but also to those who cannot ask for alms because of shame, with this caution: let not this work of mercy become known to other men and thereby provoke robbery, as Christ the Lord says: "Therefore, when you do an alms-deed, sound not a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be honored by men. Amen l say to you, they have received their reward." [66] Q. 42. What is the second work of mercy? R. Giving drink to the thirsty, namely those who cannot get water to quench their thirst because of either poverty or sickness; included in this point is every type of drink whenever there is a thirst; if anyone shall have taken pains to drive away the thirst from a thirsty neighbor by a cup of cold water, he will acquire beatitude, in accord with the words of the Savior in Sacred Scripture: "For whosoever shall give you to drink a cup of water in my name, because you belong to Christ, amen, I say to you, he shall not lose his reward." [67] This refers to all duties performed in any manner for the sake of the poor and the sick, who are unable to gain support by their own labor. Q. 43. What is the third work of mercy? R. To clothe the naked. Acquiring this beatitude are those who have regard for their pitiable neighbor and the latter's poverty, by clothing his nakedness; Christ the Lord holds out to them a reward on the day of judgment, as he says: "Come, you blessed of my Father, possess the kingdom prepared for you from the foundation of the world." [68] Considered here are also those who may have clothing, yet not enough to chase the cold, and are otherwise endangered in their health; there is also provided, in regard to these people, a work of mercy, in the offering to them shelter useful for resisting the cold. Q. 44. What is the fourth work of mercy? R. To visit the imprisoned. This work should not be concerned with the reason for which someone may be imprisoned nor with the person who is being held; whoever the person may be, even if he has committed an abominable crime, nevertheless, we are obliged to visit and comfort him, lest he be broken by despair. Q. 45. What is the fifth work of mercy? R. To visit the sick. This work of mercy ought to be performed without any respect to consanguinity, affinity, friendship or relationship; but whatever person becomes sick, especially in a guest-house, on the street, known by nobody, he should be visited in this manner. First, offer him verbal consolation by sympathizing from the heart with his affliction. Secondly, caution the sick person to bear his affliction with a patient spirit, lest he undergo this divine visitation with bitterness of heart and so that he does not complain in heart and tongue, but rather may bless God, who has manifested his will in this man, and place strong hope in his mercy that he will be returned to health. Besides this, he should be convinced to confess his committed sins with contrition and sorrow of heart and receive the most holy Viaticum of the Eucharist, as also seeing to it that he be anointed with holy oil according to the rite of the Church. These two mysteries lead not only to the health of the soul, but greatly to the recuperation of the body. In addition, the sick person is to be urged to say intermittent prayers, and he should be commended to the public prayers of the whole Church, especially since he himself is unable to notify the Church of his sickness due to his helplessness; then his own spiritual director should be called to perform his duty. Lastly, it must be earnest]y impressed upon the sick person that he is not to employ superstitious practices condemned by the Church, as a definite agreement with the devil made through the intercession of witches, in order to gain his health, but he should place all confidence in the mercy of God and take medicines from the doctors trained in their art. This visiting of the sick is wont to make men blessed, both here and in heaven. But if someone is suffering from a 66 contagious disease, this work can be done through persons suitable and protected for such a thing, especially for the protection of one's own health. Q. 46. What is the sixth work of mercy? R. To receive in your home guests and strangers. This work should be performed with both internal and external cheerfulness; but one should receive into his home especially those guests, who are wandering about out of their vow to visit the holy places; such are all strangers and all the impoverished, whose needs must be provided in accord with circumstances and duties, in as much as one's own capacity allows; but, one is obliged to receive into his home particularly those who are lying sick in the streets and in the public road begging for help. Q. 47. What is the seventh work of mercy? R. To bury the dead. This work must be performed generously, especially for those who have died in the most abject poverty, by providing them what is required for burial according to the Christian custom, just as Tobias was doing; but if one of your friends or acquaintances dies, this work will be performed by the devout conveying of the body to the place of burial with prayers for the soul of the deceased. Q. 48. Which are the spiritual works of mercy and how many are there? R. They are seven. First, to dissuade the sinner from sin and encourage him to a better life, as Scripture witnesses: "If any of you err from the truth, and one convert him, he must know that he who causes a sinner to be converted from the error of his way, shall save his soul from death, and shall cover a multitude of sins." [69] This work of mercy is the primary motive for the orthodox to offer mercy to their neighbor, for it consists of the eternal good and not the temporal. One must be careful in the performing of this work, however, lest he provoke the sinner to despair by some harm or elicit in him an excessive confidence in the divine mercy; for in both of these cases, the sinner is more hindered than helped. The middle way, therefore, must be maintained with discretion; and if, perhaps, one be incapable in this work, let him seek advice of someone wiser. One should proceed in like manner also in the conversion of heretics and schismatics. Q. 49. What is the second spiritual work of mercy? R. To teach the uneducated. However, one performs this work worthily, whenever he teaches the unlearned how he might believe in one God in the Trinity, the presupposition being that he himself is capable of teaching; otherwise, let him consult someone wiser and more experienced, lest they both fall into the pit, with the blind leading the blind. Then, he should teach the uneducated how to pray to God, and by what method he should perform prayers and petitions to God; besides this, he will instruct the uneducated in the divine commandments and how he can easily observe them. Finally, this work considers that we concern ourselves with the education of orphans and children, who, in the passage of time, prayers having been offered for their benefactor, will benefit the Church and the State. Otherwise, one must fear the verdict, by which the one who receives one talent is crushed when he returns it without increase. Q. 50. What is the third spiritual work of mercy? R. To comfort the poor with good counsel. This work is performed when men of a dissolute life are restored to a better way of life by devout and Christian instruction and advice. Then, whenever those in any affliction do not know how to find comfort, this work of counsel must be offered freely for the sake of the integrity of their life and honor. Also, this work considers that one warns his neighbor of any imminent danger of life and honor, of which he is unaware; nevertheless, let there not arise between them any enmity or further dangers. Q. 51. What is the fourth spiritual work of mercy? R. One must pray to the Lord God for his neighbor. This work of mercy is primarily the duty of the spiritual prelates of the Church, but also, of the laity, discussed extensively earlier in the sixth precept of the church. (Part I, Q. 92) Q. 52. What is the fifth spiritual work of mercy? 67 R. To console the sorrowful. This work of mercy is to be accomplished in such a way that we do not create annoyances for anyone and thereby offer the occasion for sadness, according to the Apostle: "If it be possible, as much as is in you, have peace with all men. Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: 'Revenge is mine, I will repay,' says the Lord." [70] But, this work is to be performed, whenever someone is weighed down by huge sins, or suffers with a great sickness, or is beset by the worst affliction; then we should comfort such a one. Q. 53. What is the sixth spiritual work of mercy? R. To suffer injuries patiently. This work of mercy is performed everywhere for Christ, whenever anything is suffered; it is to be performed patiently and generously, since Christ the Lord endured for us even greater injuries, as it is said: "Christ also suffered for us, leaving you an example that you should follow his steps." [71] In addition, it is not for us to wish evil on all our persecutors nor to return evil for evil, in accord with the Apostle: "To no man rendering evil for evil."[72] Rather, if we, being innocent, suffer something, then God must be blessed and beseeched to forgive our enemies. Q. 54. What is the seventh spiritual work of mercy? R. To pardon our injuries. We enjoy this work of mercy whenever we forgive our enemies their committed offenses, whatever they may be, but especially with a preceding plea for forgiveness and lenience for the offender. But, this pardoning of offenses must be granted not only once every day, but seventy times seven every day, as the Savior teaches Peter: "I say not to you, till seven times; but till seventy times seven times." [73] Q. 55. Which is the sixth beatitude? R. "Blessed are the clean of heart, for they shall see God." [74] Q. 56. What does this beatitude teach? R. Chastity is recommended in this beatitude. Whoever wishes to see God, must be chaste, in body as well as soul and in all thoughts, since unclean thoughts disfigure the image of God and expel the grace of God from the soul. Q. 57. Which is the seventh beatitude? R. "Blessed are the peacemakers, for they shall be called the children of God. [75] Q. 58. What does this beatitude teach? R. Those first are called blessed, who remove the enmity between men and God by unbloodly sacrifices, fasts and prayers, and thereby win God's favor. Secondly, it refers to those who remove and silence the strife and mutual hatred that exist among men, by their wise and suitable intervention, and thus make friends out of enemies. Thirdly, it has in mind those who oppose by their plans the occasions of war among kings and princes, so that the shedding of blood and the killing of men do not ensue. Q. 59. Which is the eighth beatitude? R. "Blessed are they that suffer persecution for justice's sake, for theirs is the kingdom of heaven." [76] Q. 60. What does this beatitude teach? R. Possessing this beatitude are they who speak the truth in chastising the faults of the guilty; they suffer great ill-will, such that even their life is sometimes taken, just as John the Baptist suffered from Herod, and others. All teachers, doctors of the Church, preachers and confessors should regard this, for they often suffer hatred, ingratitude, etc. of their assigned students and penitents because of their teaching and beneficial warnings. Q. 61. Which is the ninth beatitude? R. "Blessed are you when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake: be glad and rejoice, for your reward is very great in heaven." [77] 68 Q. 62. What is contained in this beatitude? R. In possession of this beatitude are the apostles, martyrs and all who bear persecution, insults and slander for the sake of the orthodox catholic faith, and are deprived of their possessions, honor and blessings, are expelled from the cities, and are even violently robbed of their life by bloodshed. Q. 63. What should be thought of those works, for which the beatitudes are promised? R. First, the good works are connected among themselves by such a tight bond, that whoever truly possesses one virtue, will posses even all the others, but whoever truly lacks one, will be completely lacking also in all the others. Secondly, these good works, already mentioned, must be so considered, that whoever excels in them, will gain not only the eternal beatitude in heaven, but also will be blessed in the possession of temporal goods, according to the words of Christ: "And every one that has left house, or brothers, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive a hundredfold, and shall possess life everlasting." [78] And elsewhere: "There is no man who has left house or brothers, or sisters, or father, or mother, or children, or lands, for my sake and for the gospel, who shall not receive a hundred times as much, now in this time: houses and brothers, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come life everlasting." [79] FOOTNOTES FOR PART II [1] Heb 10:35 [2] Rom 8:24-25 [3] 1 Tim 1:1 [4] John 14:13 [5] John 1:17 [6] John 14:21 [7] John 6:57 [8] James 5:13 [9] Jude 20-21 [10] I Thess 5 :24 [11] IThess 5:17-18 [12] I Cor 1:4 [13] Col 1:12-13 [14] Col 1:9 [15] Ps 144:2-4 [16] Tit 2:12 [17] Col 3:16 [18] Matt 6:15 [19] Matt 5:23-24 [20] Mark 7:6 [21] Ps 108:7 [22] John 1:12 [23] Gal 4:6 [24] Matt 18:17 [23] Luke 6:36 [26] Matt 6:8 [27] Matt 7:11 [28] James 5:16 [29] Matt 23:9 [30] Ps 10:5 [31] Ps 102:19 69 [32] Matt 5:16 [33] II Tim 3:5 [34] Rom 2:24 [35] Rom 6:12 [36] Phil 1:23 [37] 1 Cor 15:28 [38] Luke 12:7 [39] Luke 21:18 [40] Matt 4:4 [41] John 6:56-57 [42] Luke 17:21 [43] Luke 12:31 [44] Rom 13:13 [45] l Tim 6:8 [46] Ps 108:7 [47] Ps 94:2 [48] Ps 37:2 [49] 1 John 5:14 [50] Matt 5:3 [51] Matt 5:3 [52] Ps 61: 11 [53] Acts 4:32 [54] Acts 4:34-35 [55] Acts 2 :44 [56] 1Cor4:11-13 [57] Luke 19:8 [58] Jer 50:4 [59] Matt 5:4 [60] Gal 6:1 [61] Ps 26:13 [62] Matt 5:6 [63] 1S 1:17 [64] Ps 9 (10 acc. to the Hebrews): 17-18 [65] Matt 5:7 [66] Matt 6:2 [67] Mark 9:40 [68] Matt 25:34 [69] James 5:19-20 [70] Rom 12:18-19 [71] l Peter 2:21 [72] Rom 12:17 [73] Matt 18:22 [74] Matt 5:9 [75] Matt 5:9 [76] Matt 5:10 [77] Matt 5:11-12 [78] Matt 19:29 [79] Mark 10:29-30 70 (1) The Eastern Church sings this during Matins. The hymn begins: "Glory to God in the highest, and on earth peace to men of good will." (2) This is an ancient Christian division, found already in St. Augustine, according to Editors Malvy/Viller, op. cit., p. 76. (3) This expression seems to be that of St. Cyprian: "Habere non potest Deum patrem qui ecclesiam non habet matrem." PL, 4, 502. (4) Cited in the Latin Ms. margin: Matt 25:31. (5) Use of the word "supersubstantialem" instead of "quotidianum" indicates Mohila used here the Vulgate text for Scriptural citations. (6) Cited in the Ms. margin is: Matt 6: 15. (7) In the margin: Matt 6:13. This epilogue is not in the Vulgate, but in the "Received Text". Its origin is certainly liturgical. (8) In margin: Matt 6: 13. See Note (7). (9) In the Liturgy of John Chrysostom, the priest recites aloud this epilogue after the entire congregation has recited the Lord's Prayer. (10) The Homily of John Chrysostom on I Cor 15 is alluded to in the margin. (11) This is the third beatitude in the Vulgate, but the second in the Greek "Received Text". (12) "Maioribus suis" indicates a Slavic textual origin, for the reflexive adjective is used for all three persons in the Slavic languages. Latin and Greek do not. (13) Cited in the margin: Theophylactus, on Matt 25. (PG 123,433 D) (14) Crossed out in the Ms. are the words: "but not from the deceitful taking of booty or any other illegal or sinful way." lhe Ms. margin then reads: "according to the Scripture: "Honor the Lord with all your substance, and give him from the first-fruits of all your income." Prov 3 :9. 71 PART THREE OF THE ORTHODOX CONFESSION OF THE EASTERN CHURCH Q. 1. Which is the third part of the Orthodox Confession? R. The third part of the Orthodox Confession is that which treats the love of God and neighbor and is found in the divine Decalogue, which Christ the Lord ratified in the New Law and taught, in a more perfect manner, when he said: "He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven." [1] Q. 2. What is required for the consideration of these divine precepts? R. There are certain precepts that command us to do good, and others that forbid us to do evil. Wherefore, whoever wishes to understand the precepts, first must know what is good and what is evil. By "good" is characteristically understood every virtue; by "evil" is indicated every sin. Therefore, first the virtues and sins must be treated, and then the ten commandments of God. Q. 3. How must one understand good works, that is, Christian virtues? R. Good works (that is, Christian virtue) are the fruit that comes from faith, as from a good tree, according to Scripture: "Wherefore by their fruits you shall know them." [2] And elsewhere: "By this shall all men know that you are my disciples, if you have love one for another." [3] Still elsewhere: "And by this we know that we have known him, if we keep his commandments." [4] But, for the sake of easier understanding, we say that good works are the fulfilling of the commandments of God, with divine help and the disposition of our mind that comes from our own will, with eagerness and love for God and neighbor, where there is no obstacle, which can be properly called an impediment. Q. 4. Which of those Christian virtues are more necessary? R. There are three Christian virtues, without which no one can be saved: faith, hope and charity, mentioned by the Apostle when he says: "And now there remain faith, hope and charity, these three; but the greatest of these is charity." [5] The first two virtues have been sufficiently treated, in accord with our intent, in the first two parts of the "Orthodox Confession". We will speak of the third in the present part, which also concerns the divine commandments. Q. 5. Do certain others proceed from these general virtues? R. First of all, from these virtues proceed these three: prayer, fasting and almsgiving, which are pleasing to God from faith through hope unto charity. Q. 6. What is prayer? R. Sufficient teaching on prayer is found in the second part of the "Orthodox Confession". Q. 7. What is fasting? R. According to the meaning of the Christian virtues, fasting is abstinence from all food, or some food because of illness, as well as from all drink, all wordly pleasures and evil sensations, so as to more easily discharge one's prayer and please the Lord God, as well as to mortify the concupiscence of the flesh and obtain God's grace. Sacred Scripture makes mention of this fasting when it says: "But let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses, in stripes, in prisons, in seditions, in labors, in watchings, in fastings." [6] And elsewhere: "Blow the trumpet in Sion, sanctify a fast, call a solemn assembly, gather together the people." [7] And later: "Spare, O Lord, spare your people; and give not your inheritance to reproach." [8] If it is worthily performed, this fasting is the highest satisfaction to God for our sins, as it was in the city of Nineve, about which there is more extensive treatment among the precepts of the Church. Q. 8. How many types of fasting are there? 72 R. Fasting is two-fold: the first is accustomed to be performed at certain times, as are the four fasts of every year, as well as on the fourth and sixth day of the week (I); the second fast is occasional, which is wont to be maintained at times because of certain reasons of state or some city, but, nevertheless, promulgated by the Primate of the Church. This type of fast should also be maintained for this reason: that obedience might be given to the Church. There is also one fast that is public, another that is private. The public one is that which the entire Church observes; the private one is that which a certain province, or a certain city, or some person by himself observes; this latter comes about from some personal vow, or from the command of the confessor. Q. 9. What is almsgiving? R. Almsgiving is a work of mercy, for the sake of the total spiritual and temporal good, without respect of person, who requests this type of almsgiving. This virtue is very much necessary for the Christian man, as Sacred Scripture teaches: "For alms delivers from death, and the same is that which purges away sins, and those who give alms and act justly, will enjoy life." [9] (2) Even in the New Testarnent, in recommending almsgiving, it is taught: "Go sell what you have, and give to the poor, and you shall have treasure in heaven." [10] Christ the Lord promised that he will give a great reward at the last judgment, when he said: "Amen I say to you, as long as you did it to one of these my least brothers, you did it to me." [11] Then he will say: "Come, you blessed of my Father, possess the kingdom prepared for you from the foundation of the world." [12] Holy almsgiving together with fasting makes a prayer pleasing to God, so that it will be answered by God, just as the Angel said to Cornelius: "Your prayers and your alms have ascended for a memorial in the sight of God." [13] All the works of mercy, concerning which there is teaching in the second part of this "Orthodox Confession" (QQ. 40-54), are contained in this virtue. Q.10. Which others also proceed from these virtues? R. Four general virtues: wisdom or prudence, justice, fortitude and temperance. Q. 11. What is Christian wisdom or prudence? R. Christian wisdom is diligent and premeditated consideration, in all knowledge and in every work, that the Lord God and neighbor might not be offended. Christ the Lord teaches of this prudence: "Be therefore wise as serpents and simple as doves." [14] In explaining this, St. Paul speaks thus: "See, therefore, brothers, how you walk circumspectly: not as unwise, but as wise; redeeming the time, because the days are evil. Wherefore, become not unwise, but understanding what is the will of God." [15]This Christian prudence is based on sincerity, total propriety and complete good judgment, lest we be deceived by the enemy of our soul and by those that persecute us. Q. 12. What is justice? R. Holy justice is to render to each man what is his, in accord with equality, without distinction of persons, not only in regard to possessions, but also in regard to honor; but, Christian justice is not only to return good for good, but also never allows us to wish evil for evil upon one who has done us evil, in accord with the teaching of the Apostle: "To no man rendering evil for evil. Providing good things in the sight of all men." [16] And it is in accord with this very justice that the Apostle says: "Render therefore to all men their dues. Tribute, to whom tribute is due; custom, to whom custom; fear, to whom fear; honor, to whom honor. Owe no man anything, but to love one another. For he that loves his neighbor, has fulfilled the law." [17] Q. 13. Do the authorities sin against justice, when they duly punish sinners? R. To be sure "there is no power but from God," [18] just as St. Paul says. (3) "For princes are not a terror to those of the good work, but of the evil Will you then not be afraid of the power? Do that which is good, and you shall have praise from the same. For he is God's minister to you, for good. But, if you do that which is evil, fear; for he bears not the sword in vain. For he is God's minister, an avenger to execute wrath upon him that does evil." [19] 73 Q. 14. What is temperance? R. Temperance is to maintain balance in food, drink, clothing, words and all deeds, and by it is chosen the most upright way, as the Apostle says: "Let us walk honestly, as in the day, not in rioting and drunkenness, not in chambering and impurities, not in contention and envy." [20] And elsewhere in the same vein: "But let all things be done decently, and according to order." [21] Q. 15. What is fortitude? R. Fortitude, the Christian virtue, is strength of spirit, (which one has against) (4) the distress of all temptations, which we bear because of Christ from visible and invisible enemies; in explaining this fortitude, the Apostle speaks thus: "Who then shall separate us from the love of Christ? Shall tribulation? or distress? or famine? or nakeness? or danger? or persecution? or the sword?" [22] Still later: "For I am sure that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord?" [23] There was teaching on these virtues, when we spoke of the gifts of the Holy Spirit (Part 1, Q. 77) and other virtues. Q. 16. What is sin? R. Sin does not have its own being, for it is not a creature of God; wherefore, what it is, cannot be expressed; nevertheless, it can be said that it is the impudent will of man and the devil; or, as Sacred Scripture says: "sin is iniquity." [24] Iniquity, however, is transgression of the law, but this transgression is properly the contradiction of the divine will, which arises from one's mind and will; from this contradiction come death and all the divine wrath, as Sacred Scripture says: "Then when concupiscence has conceived, it brings forth sin; but sin, when it is completed, begets death." [25] Q. l 7. In how many parts is sin divided? R. According to Sacred Scripture, one sin is unto death and another is not unto death; [26] hence, some sins are mortal, others are venial or not mortal. Q. 18. What is mortal sin? R. Mortal sin is inordinate concupiscence, which arises from one's own mind and will, doing something expressly forbidden by God through a commandment and failing to do that which is ordered by the same commandments; love of God or neighbor is transgressed through this concupiscence, which also removes man from the grace of God and kills him, if it is total; wherefore, it is traditionally called "mortal sin", as the Apostle teaches: "Wages of sin is death." [27] But, consent alone wounds man. Q. l9. Into how many parts is mortal sin divided? R. One type of mortal sin is original, the other is acquired for ourselves or made. Q. 20. What is original sin? R. Original sin is the breaking of the divine law given to Adam, our ancestor, in Paradise, when it was said: "But of the tree of knowledge of good and evil, you shall not eat. For on whatever day you shall eat of it, you shall die the death." [28] This original sin passed from Adam into the whole nature of man, for we were all in Adam; and so, sin passed to all of us through this one Adam. Wherefore, we are conceived and we are born in this sin, as Sacred Scripture teaches: "Wherefore as by one man sin entered into this world, and by sin death; and so death passed upon all men, in whom all have sinned." [29] This original sin can be erased by no penance, but is destroyed only by the grace of God because of the merits and the shedding of the most precious blood of Jesus Christ our Lord; and this comes about through the sacrament (5), to be sure, of holy baptism. For whoever is not baptized, is not free from sin, but is the son of wrath and eternal condemnation, according to the saying: "Amen, amen, I say to you, unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God." [30] Q. 21. What is mortal sin acquired by ourselves? 74 R. Acquired mortal sin is that which we commit in mature mind after baptism, from our own will and intention against a definite divine commandment, in transgression of love for God and neighbor, through which we lose the divine grace received in baptism and the kingdom of heaven, and we are given back as captives to eternal death, as the Apostle says: "Know you not, that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death, or of obedience unto Justice?" [31] This sin is wont to be removed by holy penance and the mercy of God, also by the merits of our Lord Jesus Christ, when the priest forgives sin during confession. Q. 22. Into how many parts can this mortal sin be divided? R. Into three parts: in the first part we can place the chief sins, that is, those from which the others flow; in the second part are those against the Holy Spirit; in the third part are the sins which more often cry out for God's vengeance in this world. Q. 23. How many are the chief mortal sins? R. These: pride, avarice, profligacy or fornication, envy, gluttony in food and drink, anger or hardened hatred and laziness or sloth. Q. 24. What is pride? R. Pride is the excessive longing for one's own glory beyond fairness, proceeding from whatever true or false perfection. Such sin first arose in that Lucifer, from which sin all the others flow as if from a poisoned spring. Wisdom speaks of it: "The fear of the Lord hates evil, arrogance and pride and the wicked way." [32] And elsewhere: "Pride is hateful before God and men." [33] Opposed to this sin is the virtue of humility, which Christ the Lord commended; in urging us to embrace it, he says: "Learn of me, because I am meek, and humble of heart; and you shall find rest for your souls." [34] Q. 25. Which individual sins arise from this wickedness? R. These: to suspect evil of one's neighbor, or detract from the clergy and laity, disobedience to the Church and authorities, boasting, hypocrisy, quarrels, obstinacy, dissension, inordinate curiosity, pleasure with oneself, breaking of the commandments of God, perseverance in evil and similar others. Whoever wishes to be free from this sin, should always have before his eyes God's work spoken to Adam:"Dust you are, and unto dust you shall return." [35] Also, to be remembered is the last judgment, punishment and those words of the Apostle, who says: "God resists the proud, but to the humble he gives grace." [36] Q. 26. What is avarice? R. Avarice is the excessive desire of having riches, estates, etc. Scripture speaks about this sin: "He that hates covetousness, shall prolong his days." [37] And the Apostle:"Having their heart exercised with covet ousness, children of malediction." [38] The virtue of generosity is the opposite, according to the saying: "He has distributed, he has given to the poor, his justice remains for ever and ever." [39] Q. 27. Which sins flow from this one? R. From avarice are born these sins: robbery, homicide, deceit, cheating, assault, violence, mercilessness, inhumanity, hardness of heart, envy, infidelity, injury to the poor and others, cheapness, theft and similar others. Whoever wishes to avoid this sin, should remember the voluntary poverty of Christ the Lord, as he himself speaks of himself: "The foxes have holes, and the birds of the air nests, but the Son of man has not where to lay his head." [40] Finally, it must be considered that man is made the distributor and not the master of the riches, an account of the distribution of which he will make to God at the last judgment. Q. 28. What is profligacy or fornication? R. It is the immoderate desire of the flesh, against the commandment of God, which sin is committed against one's own body, as the Apostle says: "Every sin that a man does, is without the body; but he that commits fornication, sins against his own body." [41] To the point, since every 75 Christian is a member of the body of Christ, they defile themselves by intercourse with prostitutes in fornication and pro fligacy. And that he is a member of the body of Christ, the Apostle teaches: "Know you not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of a harlot? God forbid!" [42] And later: "Flee fornication." [43] Chastity is opposed to this sin. Q. 29. Which other ones proceed from this sin? R. Mental blindness, hatred toward God, godlessness, despair, extravagancy, sloth, hatred toward neighbor and similar others. But, whoever wishes to avoid this sin, let him always think that the Lord God rests only in a pure and chaste heart; wherefore, the Psalmist asks that his heart may be made pure: "Create a clean heart in me, O God, and renew a right spirit within my bowels." [44] Q. 30. What is envy? R. Envy is sadness and sorrow of heart over the neighbor's good, but delight and joy over his evil It customarily occurs, either because he is richer, or because he is equally rich. It runs the same in relation to good reputation, honors, knowledge and other virtues Scripture speaks about this sin: "Wherefore, laying away all malice, and all guile, and dissimulations, and envies, and all detractions, as newborn babes, desire the rational milk without guile, that thereby you may grow." [45] Q. 31. Which sins arise from envy? R. Hatred, detractions, contempt, deceit, deceptions and homicide. Whoever really wishes to avoid this sin, should consider that every good is given by the grace of God, in accord with the saying: "What have you that you have not received? And if you have received, why do you glory, as if you have not received it?" [46] And whoever is envious of another's good given by the Lord God, blasphemes God himself, and becomes similar to the one to whom it was said: "Is your eye evil because I am good? Or, is it not lawful for me to do what I will?" [47] The opposite of this sin is good-will. Q. 32. What is gluttony? R. Gluttony is the excessive use of food and drink, about which sin Scripture says: "Take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and that day come upon you suddenly." [48] And elsewhere: "Let us walk honestly, as in the day, not in rioting and drunkenness." [49] Q. 33. Which sins are derived from gluttony? R. Sloth, or sluggishness in devotion, carnal concupiscence, indecent jokes and laughter, excessive boldness, low estimation of neighbor, scandal, quarrels, impolite manners, grave illnesses and extravagence. Opposed to this is abstinence and moderation in use, according to the saying: "But let all things be done decently, and according to order." [50] Q. 34. What is anger? R. Anger or unyielding hatred is the desire, impassioned with rage, to avenge an accused or innocent person, about which Sacred Scripture says: "And let every man be swift to hear, but slow to speak, and slow to anger, for the anger of man works not the justice of God." [51] And elsewhere: "Let all bitterness, and anger, and indignation, and clamor, and blasphemy, be put away from you, with all malice." [52] Q. 35.Which sins are derived from anger or unyielding hatred? R. Quarrels, envies, homicides, madness, vengeance and similar condemned sins are derived. Opposed to this is patience, about which the Apostle speaks thus: "For patience is necessary for you, that, doing the will of God, you may receive the promise." [53] Q. 36. What is sloth? R. Sloth is a certain coolness of soul for eternal salvation, because of which man is loath to do good for the sake of avoiding the work, which produces a readiness and aptitude for the good; against this sin the Apostle speaks thus: "That you become not slothful, but followers of them, who through faith and patience shall inherit the promise." [54] The Savior himself, in expressing 76 the same, says to the slothful: "Wicked and slothful servant, you knew that I reap where I sow not, and gather where I have not strewed." [55] Likewise, a little later: "And the unprofitable servant, cast out into the exterior darkness There shall be weeping and the gnashing of teeth." [56] Q. 37. Which sins are derived from sloth? R. Willful inactivity, justification of evil, excessive indulgence, scandal, suspicion and things similar to these. Watchfulness and diligence are opposed to this sin, in encouraging us to which virtue the Lord says: "Watch therefore, because you know not the day nor the hour," [57] in which the Son of man will come. And the Apostle says: "Be sober and watch, because your adversary the devil, as a roaring lion, goes about seeking whom he may devour; being strong in faith, resist him." [58] Q. 38. Which sins are against the Holy Spirit? R. Excessive confidence in the grace of God, despair of the mercy of God, opposition to an obvious and recognized truth, or denial of the Christian orthodox faith. Q. 39. What is excessive confidence in the grace of God? R. Excessive confidence is the presumption of the expectation of God's mercy, by which one expects that he cannot be excluded from the grace of God, even if a sinner, or that he cannot be punished; by this sin divine justice is devalued. The Apostle warns those aware of this sin when he says: "Do you despise the riches of his goodness, and patience and long-suffering? Do you not know that the kindness of God leads to penance? But, according to your hardness and impenitent heart, you treasure up to yourself wrath, against the day of wrath, and revelation of the just judgment of God." [59] Such are those who boldly make known: "since God wished that I be saved and was unwilling that I be condemned; therefore, let them not worry about bettering their life and gaining eternal salvation." Sacred Scripture warns them saying: "Even so it is not the will of your Father, who is in heaven, that one of these little ones should perish." [60] And the Lord speaks through the Prophet: "As I live, says the Lord God, I desire not the death of the wicked, but that the wicked turn from his way and live." [61] And elsewhere, the Apostle: "Who wills that all men be saved, and come to the knowledge of the truth." [62] They likewise sin who hope to be saved by faith alone without good works. Q. 40. What is despair of the mercy of God? R. Despair is the sinner's lack of confidence in the mercy of God because of a false consideration, by which, in regarding his evil as surpassing the mercy of God, he thinks that God cannot have mercy on him, as Cain said: "My iniquity is greater than that I may deserve pardon." [63] This blasphemy of Cain very much deprecated the divine mercy. Therefore, even though one be burdened by the most serious sins, he should never despair of the infinite mercy of God, knowing that the prodigal son was received by the father. And Christ the Lord teaches us to spare our brother, who has sinned against us, not only seven times when he is converted, but seventy times seven each day. [64] And the Prophet says: "Be converted to me with all your heart, in fasting, and in weeping, and in mourning. And rend your hearts and not your garments, and turn to the Lord your God, for he is gracious and merciful, patient and rich in mercy, and ready to repent of the evil." [65] Q. 41. What is opposition to a recognized truth? R. It is when someone stubbornly opposes in word and deed a good thought, so as to err openly, against his own conscience; Sacred Scripture says of such sinners: "For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice." [66] And they likewise sin who slander the good works of their neighbor, saying that they are not from God, as the Pharisees and Jews blasphemed Christ the Lord, when he was driving out by his word the unclean spirits and performing miracles. He also commits this sin, who is envious of the grace of God in his neighbor and fails through malice to instruct the 77 unlettered in the articles of faith, from which malice may the Lord God deliver all the orthodox. And the same thing is to be said also about those, who say that someone's devotion and all other good works, which are the fruits of the Holy Spirit, are hypocrisy. Finally, they sin against the Holy Spirit, who deny the Christian orthodox faith, according to Sacred Scripture: "Everyone therefore that shall confess me before men, I will also confess him before my Father who is in heaven. But he that shall deny me before men, I will also deny him before my Father who is in heaven. [67] Q. 42. Which sins more often cry out for God's vengeance in this world? R. These. Willful homicide, about which Sacred Scripture says: "The voice of your brother's blood cries out to me from earth."[68] The sin of sodomy, about which the Lord says: "The cry of Sodom and Gomorrha is multiplied, and their sin is become exceedingly grievous. I will go down and see whether they have done according to the cry that is come to me, or whether it be not so, that I may know." [69] It is the same in regard to the oppression of widows and orphans and the withholding of wages of laborers, according to the Prophet: "And I will come to you in judgment, and will be a speedy witness against sorcerers, and adulterers, and false swearers, and them that oppress the hireling in his wages, the widows and the fatherless, and oppress the stranger and have not feared me, says the Lord of hosts." [70] "He that strikes his father or mother, shall be put to death." [71] Still later: "He that curses his father, or mother, shall die the death." [72] Q. 43. What is non-mortal sin? R. Non-mortal sin (which is called venial by others) is that which no man can avoid, with the exception of Christ the Lord and the most Blessed Virgin Mary, but it does not deprive us of divine grace nor make us accused of eternal death; Sacred Scripture says of such sin: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." [73] Such sinners are numberless, but their sins are a special type and are not numbered among the mortal. And they are not to be despised, but, in going to bed, should be recalled and lamented daily along with other sins, according to the Psalmist: "The things you say in your hearts, be sorry for them upon your beds." [74] And elsewhere: "Every night I will wash my bed, and I will water my couch with my tears." [75] And pardon must be sought through the intercession of the most Blessed Virgin Mary and all the saints, for even the divine majesty holds them in hatred, and if these sins are not erased by penance, they easily lead one to mortal sin, as they bring to man coolness, sloth and negligence in following the divine commands. Q. 44. Are there any ways by which man shares in the sins of others? R. The sins of others are shared in, first, when we urge someone to sin, especially one who cannot take counsel for himself, or completely places his trust in us; such as confessors, who allow men to live impudently against the divine commandments and church traditions; likewise, the master in regard to his servants, married men in regard to their wives, parents in regard to their children, and teachers in regard to their students. All these and those similar to them will give an account on the day of judgment of those whom they have under their authority; therefore, the Apostle warns: "Impose not hands lightly upon any man, neither be partaker of other men's sins. Keep yourself chaste. " [76] Q. 45. In which other way do men share in the sins of others? R. Whenever someone offers the occasion of sin by some scandal, provoking one to sin by deeds, shameless words, praising evil and castigating good works. In regard here also is the one who willfully incites, but does not forbid nor encourage, since he is bound by his office; then he becomes a sharer in the sin of others. Q. 46. Since the virtues and vices have been discussed, there is question now of the commands of God? R. The divine commandments are ten, in which still others are included. Q. 47. And are the commandments of the old Testament abrogated? 78 R. The commandments of the Old Law which pertained to rituals and shaped all the works of Christ are abrogated and have withdrawn, as a shadow, with the coming of truth itself; and Christians are not bound to fulfill them. But the commandments which pertain to the keeping of love for God and neighbor, these must be fulfilled by Christians, more perfectly, however, than by the Israelites of the old Law, since the former have become sharers in the greater blessings of God, and have gained, in an unparalleled fashion, the grace of the Holy Spirit through our Lord Jesus Christ. Therefore, our good works should be superior to the works of the Jews, in accord with the saying: "Unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven." [77] Likewise: "You have heard that it was said to them of old: 'You shall not kill. And whosoever shall kill shall be in danger of judgment ' But l say to you, that whosoever is angry with his brother, shall be in danger of the judgment. Ar-d whosoever shall say to his brother 'Raca', shall be in danger of the council. And whosoever shall say 'You fool', shall be in danger of hell fire." [78] The same thing is said even in other places. Therefore, all the command ments must be kept, which look to the maintaining of love for God and neighbor, because the whole Law and the Prophets are based on these two, as it is said: "You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind. This is the greatest and first commandment. And the second is similar to this: You shall love your neighbor as yourself. On these two commandments depend the whole law and the prophets." [79] Q. 48. How are there ten commandments, since Christ the Lord gives only two? R. These two commandments are the most important and fundamental, on which all others are based; therefore, they are divided into two accounts, In the first are expressed those which instruct us in the observance of love toward God. In the second are those which teach how we ought to observe love toward neighbor Therefore, Christ authorized all ten through these two. And he speaks of this law: "And it is easier for heaven and earth to pass, than one tittle of the law to fall. [80] Q. 49. What is the first commandment of the prior account? R. The first commandment of the prior account is this: "I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage. You shall not have strange gods before me." Q. 50. How is this commandment to be understood? R. This first commandment begins by itself to show man that he must know, for man is created rational on this account, that he might know the Lord and his Creator and praise him. It does not begin from the creation of the world, but "I am God who brought you out of the land of Egypt," because it was more appropriate to begin with a later miraculous event, which remained before the eyes of the Jews, so that they might better recognize the Lord God and serve him, glorifying him more devotedly. He can elsewhere give witness to himself: "I made the earth, and I created man upon it, my hands stretched forth the heavens, and I have commanded all their host." [82] "I am the Lord and there is none else; there is no God besides me." [83] Christians are bound more than Jews by this commandment, since greater deliverance was given by the Lord God to the Christians than to them, even as the Apostle says: "Who has delivered us from the power of darkness, and has translated us into the kingdom of the Son of his love, in whom we have redemption through his blood, the remission of sins." [84] In the second part of this commandment, Israel is forbidden to worship and offer the devotion of latria to any but God alone. Therefore, included in this commandment is the glory of God on earth, which begins from acknowledging him. Q. 51. Who sins against this commandment, and in what manner? R. Sinning mortally against this commandment are all those who, first of all, recognize no God, according to the Psalmist: "The fool said in his heart: 'There is no God.'" [85] Then, sinning against this command, in the second place, are they who posit many gods, to whom they show 79 worship and honor as if to the true God, as the pagans did. Thirdly, there are those who surrender themselves to the devil, as sorcerers and those that invoke them and bear their charms. Fourthly, there are those who hold to superstitions and believe in them. Likewise with those who in illness have recourse to the mutterings of old women, etc. In the fifth place are they who take auguries from all things. In the sixth place are the heretics who do not believe, in the orthodox manner, that God is one in nature and three in persons. In the seventh place are they who confide their cares more in their association of friends than in the grace and providence of God, and then in his teaching, genius and strength. In the eighth place are they who love themselves, temporal goods and other things more than the Lord God. In a word, one sins against this commandment, whenever he acknowledges in any fashion anything else in place of the true God, in which he places all his faith and hope. Q. 52. What must be understood concerning the invocation of the Saints, since this is an appropriate place for discussing this matter? R. We invoke the Saints that they might intercede for us with the Lord God, but not as other gods, but as friends of God; whom they serve, praise and worship. We stand in need of their help, however, not because they aid us by their own power, but because they bring about the grace of God for us by their intercessory prayers. For Sacred Scripture so instructs us, who are wanderers here, to ask the saints to intercede for us with the Lord God, as the Apostle did, in saying: "I beseech you, therefore, brothers, through our Lord Jesus Christ, and by the charity of the Holy Spirit, that you help me in your prayers for me to God. [86] And elsewhere: "In whom we trust that he will yet also deliver us; you helping withal in prayer for us, that for this gift obtained for us, by the means of many persons, thanks may be given by many in our behalf." [87] But, he prayed to the Lord God for others, with the same one giving testimony: "In my prayers making supplication for you all, with joy." [88] Two things are gathered from this evidence: first, that the Saints in this life asked others to intercede with the Lord God; secondly, that they said prayers and interceded for one another, not only privately, but also publicly, as Scripture gives evidence: "Peter, therefore, was kept in prison; but prayer was made without ceasing by the Church unto God for him." [89] Since they have no obstacle, so much more after death do the same Saints pray to God for us. And if they pray to God much more for their brothers, particularly for those who need their intercession to him. To this point Scripture says: "And the four and twenty ancients, who sit on their seats in the sight of God, fell on their faces and adored God, saying: "We give you thanks, O Lord God Almighty.'" [91] And later? "And that you should render reward to your servants, the Prophets and the Saints, and to them that fear your name, little and great." [92] But one may say: "they are unaware and do not listen to our prayers." Response: Granted, that they of themselves do not know nor hear our prayers; nevertheless, though revelation and divine grace, which is abundantly bestowed upon them by God, they do know and hear. Just as Eliseus knew, what his servant did on the road, [93] so also do all the Saints know and hear the needs of petitioners through divine revelation. In addition: we implore the Angels to intercede with God for us, because they carry to the divine majesty prayers, almsgivings and all our good works; but the Saints after death are as angels; therefore, they can know our needs and hear our prayers and intercede for us. From this it is evident that through the innovation of the Saints, who, as faithful servants waiting upon the divine majesty, intercede for use with the one true God, the divine commandment is not broken by us; it is rather by the disregard of the intervention of the Saints that the divine majesty is greatly outraged. And in conclusion of the teaching on this commandment, two things must be mentioned in the orthodox- catholic manner: first, the authority of the commandment of the Decalogue is not impaired by the invocation of the Saints, nor is this against the intercession of Him, since the very honor which we offer the Saints, redounds and refers to the divine majesty, which the Saints have pleased by 80 their faith and exemplary life; we justly, therefore, honor the Saints of God, in accord with the Psalmist: "But to me your friends, O God, are made exceedingly honorable." [94] So through them we beg divine help. Secondly, this commandment forbids us to worship any creature; so we do not revere the Saints of God with the worship of latria, but invoke them as our brothers and friends of God, so that they might beg divine assistance for us their brothers and intercede for us with the majesty of God; This is not in contradiction to the teaching of the Decalogue. For just as the Israelites did not sin in asking Moses to intercede to God for them, so we also do not sin in invoking the aid of the Saints. Q. 53. What is the second commandment? R. "You shall not make to yourself a graven thing, nor the likeness of any thing that is in the heaven above, or in the earth beneath, nor of those things that are in the waters under the earth. You shall not adore them, nor serve them." [95] Q. 54. How is this commandment to be understood? R. This commandment is distinct from the first (6); for it teaches about the true God, who is one, and forbids a host of gods. In regard, however, to external and ritual matters, there is found in it, to be sure, that not only are we bound not to worship false gods, but also not to make graven images in their honor, nor to revere them by the worship of latria. They sin against this commandment, who worship idols as true gods and offer them sacrifices and place all their trust and hope in them, as the Psalmist witnesses: "The idols of the gentiles are silver and gold, the work of men's hands. They have a mouth, but they speak not; they have eyes, but they see not. They have ears, but they hear not; neither is there any breath in their mouths. Let them that make them be like to them, and everyone that trusts in them." [96] Sinning against this commandment are those who are given to avarice, about whom the Scripture says: "Mortify therefore your members which are upon the earth, fornication, uncleanness, lust, evil concupiscence and covetousness, which is the service of idols." [97] They also sin who are occupied with gluttony, by the witness of Sacred Scripture: "Whose God is their belly; whose glory is in their shame, who mind earthly things." [98] They also sin against this who employ incantations, who believe fate to be true, who follow the omens and palmistry or cast spells on men, cattle and other animals, who carry around scribblings or place letters about their bodies, and show confidence in those letters, or prayers, or the characters in the same writings, since, whenever they scrutinize or pray to them, or even carry them about, they believe that they cannot be burned, or drowned or wounded. They also sin, who apply bandages and other cures, which medical practice condemns, whether by words or signs or any other forbidden things, whether by ligatures or loosenings, such as earrings or finger rings and similar things. Q. 55. What must be understood about icons, which the orthodox Church reveres? R. There is a great difference between idols and icons. For idols are artificial things and the invention of men, as the Apostle testifies: "For we know that an idol is nothing in the world." [99] But, an icon is the representation of a real thing, that existed in the world, as the icon of our Savior, the most Blessed Virgin Mary and all the saints. In addition, the pagans were worshipping the idols as God and even bringing sacrifices to them, thinking that silver and gold were gods, as Nebuchodonosor. But we, while we revere the icons and worship them, do not honor the colors or wood, but mentally venerate and respect with the devotion of dulia those saints whose icons there are, recalling their presence with our eyes: so that, when we worship the crucifix, we recall in our mind Christ hanging on the cross for our salvation, to whom we bow our heads and bend our knees in thanksgiving. Similarly, when we revere the icon of the most Blessed Virgin Mary, as certainly we mentally bend our knees and heads before the Holy Mother of God, so we make her blessed above all women, proclaiming this with the Archangel Gabriel. Therefore, the cult of holy icons in the orthodox catholic Church does not violate this commandment, because it is not the same thing which we offer to God; and this is rendered by the orthodox not to artificial 81 things, but to the holy persons whom they represent. For, just as the Cherubim, overshadowing the arc of the covenant, represented real Cherubim in heaven, serving the Divine Majesty, and received worship and honor from the Israelites without the breaking of the divine commandment, and similarly, just as the Israelites worshipped the arc of the covenant and attended it with proper honor, committing no crime nor breaking the commandment of the decalogue, but rather rendering glory to God, so also we, when we revere the icons, are nor transgressors of the commandment of the decalogue, but rather proclaim God wondrous in his saints. It must be seen to, however, that every icon has an inscription, of whoever it is, so that the worshipper's intention might be more conveniently satisfied. But, for the greater establishment of the cult of icons, the Church of God struck with an anathema all the iconoclasts at the Seventh Ecumenical Council and determined forever the cult of icons, as is evident from the Ninth Canon of the same Council. Q. 56. Why, then, was the one in the Old Testament worthy of praise, who broke the bronze serpent raised by Moses? R. Because the Jews began to fall away from the worship of the true God, worshipping, to be sure, the serpent as true God. Wherefore, in removing further evil, he broke the serpent so that they would not have the occasion for idolatry; but, when the Israelites did not worship that serpent with the cult of latria, they were rebuked by no one. But Christians do not worship icons as gods with the cult of latria, nor do they fail in the worship of the true God, but only revere the Saints, as friends of God, in their image by the cult of dulia, begging for themselves their intercession with God. But, if one does otherwise out of simpleness, he should be instructed, rather than discard the cult of images from the Church. Q. 57. What is the third commandment? R. "You shall not take the name of the Lord your God in vain; for the Lord will not hold him guiltless that shall take the name of the Lord his God in vain." [100] Q. 58. What does this commandment teach? R. It teaches first that the name of the Lord God should be held in highest honor, not using it in jest, nor at frivolous and improper occasion. Secondly, it teaches us not to take the name of the Lord God when we are inclined to assert falsehoods and commit perjury. Thirdly, we are taught not to provide anyone with a reason and opportunity for committing perjury. Fourthly, we are taught that those who take his name are to satisfy and fulfill their oath, as Scripture says: "When you have made a vow to the Lord your God, you shall not delay to pay it, because the Lord your God will require it, and if you delay, it shall be imputed to you for a sin." [101] This regards all of those who vow in baptism to God to keep the orthodox faith until death and later fall away from it because of some personal reasons, whether threats to their person, or loss of goods or privation of life, by which they incur evident perjury, from which the Apostle Paul was free, as when he speaks of himself: "I have fought a good fight, I have finished my course, I have kept the faith." [102] Q. 59. What is the fourth commandment? R. "Remember that you keep holy the Sabbath day. Six days shall you labor, and shall do all your works. But on the seventh day is the Sabbath of the Lord your God: you shall do no work on it, you nor your son, nor your daughter, nor your manservant, nor your maidservant, nor your beast, nor the stranger that is within your gates." [103] Q. 60. How is this commandment to be understood? R. This must be considered a sign of the collective blessing of men, in so far as the day was established by God in order that men might reflect upon with lively memory the divine blessings they have received; such that, while he created in six days the whole world from nothing and on the seventh day he refrained from work, he made holy the seventh day, so that men on that day, having put aside all their works, might recall the blessings of God conferred on the creation of the world and bless and glorify the Lord God. Also, when he led the Israelites out of Egypt, he 82 established the feast of the Passover through Moses in memory of the deliverance of Israel from the slavery of Pharaoh. Mention is often made of other days to be observed even in other places of the Old Testament. We Christians, however, in place of the Sabbath, observe Sunday, because the renewal of the whole world took place on Sunday through the resurrection of Christ, as well as the deliverance of the human race from the slavery of the devil. But, during the entire day we should abstain from all works and labors and should spend the whole day in prayers and devout meditations on the divine blessings conferred upon us, so that even the servants and captives of either sex should not perform labor on that day, but attend the divine services and pray by glorifying God. We are bound by this commandment to observe all those days designated by the Church to be kept holy, as the solemn feasts of the Nativity of Christ the Lord, Circumcision, Epiphany, Purification, Resurrection and the Ascension of Christ. Likewise, in regard to the feasts of the most Blessed Virgin, the Apostles, Martyrs and other Saints. The Church teaches about the celebration of Sunday in Canon 91 of the Sixth Ecumenical Council. (7) But, the reason for the transferal of the Sabbath to Sunday is because Christ is the Lord of the Sabbath, in accord with Sacred Scripture: "For the Son of man is Lord even of the Sabbath." [104] If, therefore, Christ is the Lord of the Sabbath, then the Sabbath was transferred to Sunday for a just reason, partly so that Christ the Lord would not be subject to substitution, and partly because on this and no other day Christ the Lord rose from the dead, at which time the renewal of the world came about in regard to the nearness of eternal salvation. Q. 61. What is the fifth commandment? R. "Honor your father and your mother, that you may be long-lived upon the land, which the Lord your God will give you." [105] Q. 62. How is this commandment to be understood? R. This commandment directs us to honor our parents and show them all worthy respect, since they begot and educated us. Even natural reason itself, if we would not have had a divine commandment, convinces us that is right for us to love and honor our parents, because we are indebted to them for blessings we have received, which we cannot give back, since it is impossible for us to generate them in turn. But, because we receive our common blessings (except spiritual ones) from no one, God excepted, but our parents, so we are bound to show them more love and respect than to anyone else. Also, this commandment includes by the word "parents" all those from whom we received any benefits, such as Religious, Teachers, Masters, Authorities, Kings and Officials and such similar to these. The Apostle expressed this with the words: "Let every soul be subject to higher powers.'' [106] And later: "Honor, to whom honor." [107] And he calls them fools, who fail to obey their parents. Nevertheless, this should be noted: when it is a question of the glory of God, or his holy commandment, parents are not to be listened to more than God, according to the saying of Christ: "He that loves father or mother more than me, is not worthy of me." [108] This also must be understood in regard to all authorities. Finally, this respect and esteem for authorities are of the type that there always should be good-will in words, obedience and other things. Q. 63. What is the sixth commandment? R. "You shall not kill." [109] Q. 64. How is this commandment to be understood? R. Teaching is given in this commandment that no one walking in the fear of God may perpetrate murder, but not only in regard to the body, but also in regard to the soul. Those who kill according to the body, take away temporal life; but those who kill according to the soul, rob one of eternal life, and the latter are greater murderers, such as falsely teaching heretics, as well as evil Christians proffering the example of a dissolute life, since they certainly scandalize, about whom Scripture says: "But he that shall scandalize one of these little ones that believe in me, it were better for him that a millstone be hanged about his neck, and that he should be drowned in 83 the depth of the sea." [110] Murder is wont to be committed not only in the deed itself, but also by plan, assistance, encouragement and agreement. Finally, included in this commandment are all the mental states, from which murder proceeds, certainly pride, envy, hatred, greed and others of this type. Q. 65. What is the seventh commandment? R. "You shall not commit adultery." [111] Q. 66. How is this commandment to be understood? R. Christ the Lord ordered this commandment to be more perfectly observed, when he says: "Whoever shall look on a woman to lust after her, has already committed adultery with her in his heart." [112] Fornication is two-fold. The first is spiritual, the second carnal. Spiritual fornication is when someone denies the true catholic orthodox faith and embraces diverse sects, about which Sacred Scripture teaches: "You have destroyed all them that are disloyal to you." [113] But carnal fornication is an act of lust, performed with another's wife, and nearly every fornication applies here. Forbidden by this commandment are shamlessness, lustful songs, base dances, obscene jokes, in describing which the Apostle says: "But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becomes saints; or obscenity, or foolish talking, or scurrility, which is to no purpose." [114] Q. 67. What is the eighth commandment? R. "You shall not steal." [115] Q. 68. How is this commandment to be understood? R. It is taught in this commandment that we should keep nothing of another person obtained in any unjust manner, which is wont to occur through plunder, robbery or the holding back of another's property. Here also should be understood the detractors of one's honor beyond fairness and those that receive, as they do, bribery from their subjects, as well as usury, concerning all of whom the Apostle says: "Neither thieves, nor the covetous, nor drunkards, nor railers, nor extortioners shall possess the kingdom of God." [116] And this concerns, finally, all those agreements, in which trust must be kept. Q. 69. What is the ninth commandment? R. "You shall not bear false witness against your neighbor." [117] Q. 70. How is this commandment to be understood? R. Forbidden by this commandment are all lies brought forward against one's neighbor, or through detraction of someone's good reputation because of some ill-will or vengeance; in a word, we say that we should avoid every vice, lest we become sons of the devil, similar to those about whom Christ the Lord says: "You are of your father the devil, and the desires of your father you will do. He was a murderer from the beginning, and he stood not in the truth, because truth is not in him. When he speaks a lie, he speaks of his own, for he is a liar and the father thereof." [118] Those engaged in law must, to the greatest degree, observe this commandment, so that they do not transgress justice by false evidence, brought forward either in writing or in witnesses; otherwise, they become sons of the devil and sons of eternal Gehenna. Q. 71. What is the tenth commandment? R. "You shall not covet your neighbor's wife, nor his house, nor his field, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is his." [119] (8) Q. 72. How is this commandment to be understood? R. This commandment is the most perfect in regard to love of neighbor, because it forbids one to do, even as Christian perfection itself requires, not only the external, but also the internal things, which lead to evil from both mind and will; and the one that keeps this commandment, fulfills justice in regard to neighbor, since you would not do to another, what you do not wish for yourself. For the salvation of all Christians consists in this, that nothing is desired against the Lord God and neighbor, but rather that one should love the Lord God more than himself, and his neighbor even as himself. And when we shall have performed these works in this world, by the 84 help of the grace of God, and with the orthodox-catholic faith, we shall be praising in heaven without doubt in the age to come, when the perfection of love is received, One God in the Holy Trinity, Father, Son and Holy Spirit. Unto ages of ages. Amen. FOOTNOTES FOR PART III [1] Matt 5:19 [2] Matt 7 :20 [3] John 13:35 [4] I John 2:3 [5] I Cor 13:13 [6] II Cor 6:4-5 [7] Joel 2:15-16 [8] Joel 2:17 [9] Tob 12:9 [10] Matt 19:21 [11] Matt 25:40 [12] Matt 25:34 [13] Acts 10:4 [14] Matt 10: 16 [15] Eph 5:15-17 [16] Rom 12:17 [17] Rom 13:7-8 [18] Rom 13:1 [19] Rom 13:3-4 [20] Rom 13:13 [21] I Cor 14:40 [22] Rom 8:35 [23] Rom 8:38-39 [24] I John 3:4 [25] James 1:15 [26] I John 5:16 [27] Rom 6:23 [28] Gen 2:17 [29] Rom 5:12 [30] John 3:5 [31] Rom 6:16 [32] Prov 8:13 [33] Ecclus 10:7 [34] Matt 11 :29 [35] Gen 3:19 [36] I Peter 5:5 [37] Prov 28:16 [38] II Peter 2:14 [39] Ps 111:9 [40] Matt 8:20 [4l] I Cor 6:18 [42] I Cor 6:15 [43] I Cor 6:18 [44] Ps 50:12 [45] I Peter 2: 1-2 85 [46] I Cor 4:7 [47] Matt 20: 15 [48] Luke 21:34 [49] Rom 13:13 [50] I Cor 14:40 [51] James 1: 19-20 [52] Eph 4:31 [53] Heb 10:36 [54] Heb 6:12 [55] Matt 25:26 [56] Matt 25:30 [57] Matt 25:13 [58] I Peter 5:8-9 [59] Rom 2:4-5 [60] Matt 18:14 [61] Ezech33: 6 [62] I Tim 2:4 [63] Gen 4:13 [64] Matt 18:22 [65] Joel 2:12-13 [66] Rom 1:18 [67] Matt 10:32-33 [68] Gen 4:10 [69] Gen 18:20-21 [70] Mal 3:5 [71] Ex 21:15 [72] Ex 21:17 [73] I John 1:8 [74] Psalm 4:5 [75] Ps 6:7 [76] I Tim 5:22 [77] Matt 5:20 [78] Matt 5:21-22 [79] Matt 22:37-40 [80] Luke 16:17 [81] Ex 20:2-3 [82] Is 45:12 [83] Is 45:5 [84] Col 1:13-14 [85] Ps 13:1 [86] Rom 15:30 [87] II Cor 1:10-11 [88] Phil 1:4 [89] Acts 12:5 [90] Apoc 6:9-10 [91] Apoc 11:16-17 [92] Apoc 11:18 [93] IV Kings 5:25-26 [94] Ps 138:17 86 [95] Ex 20:4-5 [96] Ps 134:15-18 [97] Col 3:5 [98] Phil 3:19 [99] I Cor 8:4 [100] Ex 20:7 [101] Deut 23:21 [102] II Tim 4:7 [103] Ex 20:8-10 [104] Matt 12:8 [105] Ex 20:12 [106] Rom 13:1 [107] Rom 13:7 [108] Matt 10:37 [109] Ex 20 : 13 [110] Matt 18:6 [111] Ex 20:14 [112] Matt 5:28 [113] Ps 72:27 [114] Eph 5:34 [115] Ex 20:15 [116] I Cor 6:10 [117] Ex 20:16 [118] John8:44 [119] Deut 5:21 (1) Cf. Q. 88, Part 1, Orthodox Confession and accompanying notes. (2) This citation follows the Vulgate until the word "sins", where the Greek "Vaticanus" is used. (3) The context demands a negative answer, as the Greek Ms. factually has: "They do not sin" at the beginning of the response. (4) The parenthetic expression was added from the Greek Ms. to fill a blank in the Latin text. (5) Mohila used the word "sacrament" here, although he preferred the work "mystery" in Part 1. (6) This runs counter to the Western computation af the commandments, which omits this precept. It finds its greatest application and raison d'etre in the Eastern Church's theology and use of icons. (7) This refers to Canon 90, not 91, of the Council in Trullo (692), which was not the Sixth Ecumenical Council, as Mohila avers. Canons of that Council, 111 Constantinople (690-81) were codified at Trullo. The Canon 90 begins: "We have received from our divine Fathers the canon law that in honor of Christ's resurrection, we are not to kneel on Sundays." Nicene and Post- Mcene Fathers, Vol.14, ed. H. R. Percival, Eerdmans,1899, p.403. (8) This tenth commandment combines what the Latins regard as the Ninth and Tenth. 87 Confession of Dositheus, Patriarch of Jerusalem (1672) Dennis Bratcher, ed. http://www.crivoice.org/creeddositheus.html INTRODUCTION. A Synod of Eastern Orthodox Churches was called in Jerusalem in 1672 to refute the position of Cyril Lucaris, Patriarch of Constantinople, who had published a Confession in which he attempted to express Orthodox beliefs in terms of the predestination beliefs of Calvinism. From a Reformation perspective, he had also challenged some of the important religious practices of the Eastern churches, such as the veneration of icons and prayers to the saints. Orthodox leaders contended that the Confession of Cyril was a forgery perpetrated by Calvinists to spread their influence among Eastern churches. They presented quotations from known writings of Cyril to show that he had not held the positions expressed in the Confession. In addition, they argued that the Confession was not an official pronouncement by an Orthodox Patriarch. The Synod of Jerusalem of 1672 soundly rejected any further attempts at reformulation of Orthodox teachings and strengthened Orthodox beliefs against both the Protestant Reformation and Catholicism. The Synod produced its own confession, the Confession of Dositheus (Patriarch of Jerusalem), in which point by point it refuted Cyril's' eighteen points. In addition it added four catechetical style questions that defended the restriction of reading and study of Scripture to the priests, defended the role of tradition, as well as a lengthy defense of the veneration of icons and prayers to the saints. The version here is adapted from The Acts and Decrees of the Synod of Jerusalem, translated and edited by J. Robertson, 1899. The original documents of the Synod contain several other chapters that outline the controversy and the basis for reaching its conclusions. The Confession below is excerpted from Chapter 6. The footnotes of the original document have been omitted, except for the biblical references in braces, which were footnotes in the original and are included here in the body of the text. Adaptations include updating archaic language and sentence structure, with some explanatory comments included in brackets and notes. -Dennis Bratcher, ed. THE CONFESSION OF DOSITHEUS. Dositheus, by the mercy of God, Patriarch of Jerusalem, to those that ask and inquire concerning the faith and worship of the Greeks, that is of the Eastern Church, how it thinks concerning the Orthodox faith, in the common name of all Christians subject to our Apostolic Throne, and of the Orthodox worshippers that are sojourning in this holy and great city of Jerusalem (with whom the whole Catholic Church agrees in all that concerns the faith) publishes this concise Confession, for a testimony both before God and before man, with a sincere conscience, and devoid of all dissimulation. Decree 1 We believe in one God, true, almighty, and infinite, the Father, the Son, and the Holy Spirit; the Father unbegotten; the Son begotten of the Father before the ages, and consubstantial with Him; and the Holy Spirit proceeding from the Father, and consubstantial with the Father and the Son. These three Persons in one essence we call the All-holy Trinity, — by all creation to be ever blessed, glorified, and adored. Decree 2 We believe the Divine and Sacred Scriptures to be God-taught; and, therefore, we ought to believe the same without doubting; yet not otherwise than as the Catholic Church has interpreted 88 and delivered the same. For every foul heresy accepts the Divine Scriptures, but perversely interprets the same, using metaphors, and homonymies, and sophistries of man’s wisdom, confounding what ought to be distinguished, and trifling with what ought not to be trifled with. For if [we were to accept Scriptures] otherwise, each man holding every day a different sense concerning them, the Catholic Church would not by the grace of Christ continue to be the Church until this day, holding the same doctrine of faith, and always identically and steadfastly believing. But rather she would be torn into innumerable parties, and subject to heresies. Neither would the Church be holy, the pillar and ground of the truth, {1 Timothy 3:15} without spot or wrinkle; {Ephesians 5:27} but would be the Church of the malignant {Psalm 25:5} as it is obvious the church of the heretics undoubtedly is, and especially that of Calvin, who are not ashamed to learn from the Church, and then to wickedly repudiate her. Wherefore, the witness also of the Catholic Church is, we believe, not of inferior authority to that of the Divine Scriptures. For one and the same Holy Spirit being the author of both, it is quite the same to be taught by the Scriptures and by the Catholic Church. Moreover, when any man speaks from himself he is liable to err, and to deceive, and be deceived; but the Catholic Church, as never having spoken, or speaking from herself, but from the Spirit of God — who being her teacher, she is ever unfailingly rich — it is impossible for her to in any wise err, or to at all deceive, or be deceived; but like the Divine Scriptures, is infallible, and has perpetual authority. Decree 3 We believe the most good God to have from eternity predestinated unto glory those whom He has chosen, and to have consigned unto condemnation those whom He has rejected; but not so that He would justify the one, and consign and condemn the other without cause. For that would be contrary to the nature of God, who is the common Father of all, and no respecter of persons, and would have all men to be saved, and to come to the knowledge of the truth {1 Timothy 2:4}. But since He foreknew the one would make a right use of their free-will, and the other a wrong, He predestinated the one, or condemned the other. And we understand the use of free-will thus, that the Divine and illuminating grace, and which we call preventing [or, prevenient] grace, being, as a light to those in darkness, by the Divine goodness imparted to all, to those that are willing to obey this — for it is of use only to the willing, not to the unwilling — and co-operate with it, in what it requires as necessary to salvation, there is consequently granted particular grace. This grace co-operates with us, and enables us, and makes us to persevere in the love of God, that is to say, in performing those good things that God would have us to do, and which His preventing grace admonishes us that we should do, justifies us, and makes us predestinated. But those who will not obey, and co-operate with grace; and, therefore, will not observe those things that God would have us perform, and that abuse in the service of Satan the free-will, which they have received of God to perform voluntarily what is good, are consigned to eternal condemnation. But to say, as the most wicked heretics do and as is contained in the Chapter [of Cyril's' Confession] to which this answers — that God, in predestinating, or condemning, did not consider in any way the works of those predestinated, or condemned, we know to be profane and impious. For thus Scripture would be opposed to itself, since it promises the believer salvation through works, yet supposes God to be its sole author, by His sole illuminating grace, which He bestows without preceding works, to show to man the truth of divine things, and to teach him how he may co-operate with it, if he will, and do what is good and acceptable, and so obtain salvation. He takes not away the power to will — to will to obey, or not obey him. But than to affirm that the Divine Will is thus solely and without cause the author of their condemnation, what greater defamation can be fixed upon God? and what greater injury and blasphemy can be offered to the Most High? We do know that the Deity is not tempted with 89 evils, {cf. James 1:13} and that He equally wills the salvation of all, since there is no respect of persons with Him. we do confess that for those who through their own wicked choice, and their impenitent heart, have become vessels of dishonor, there is justly decreed condemnation. But of eternal punishment, of cruelty, of pitilessness, and of inhumanity, we never, never say God is the author, who tells us that there is joy in heaven over one sinner that repents. {Luke 15:7} Far be it from us, while we have our senses, to believe or to think this; and we do subject to an eternal anathema those who say and think such things, and esteem them to be worse than any infidels. Decree 4 We believe the tri-personal God, the Father, the Son, and the Holy Spirit to be the maker of all things visible and invisible. The invisible are the angelic Powers, rational souls, and demons, — though God did not make the demons what they later became by their own choice, — and the visible are heaven and what is under heaven. Because the Maker is good by nature, He made everything that he made very good {cf. Genesis 1:31}, and cannot ever be the maker of evil. But if there is any evil, that is to say, sin, that comes about contrarily to the Divine Will, in man or in demon, — for that evil is simply in nature, we do not acknowledge, — it is either of man, or of the devil. For it is a true and infallible rule, that God is in no way the author of evil, nor can it at all by just reasoning be attributed to God. Decree 5 We believe that all things, whether visible or invisible, are be governed by the providence of God. Although God foreknows evil things and permits them, yet in that they are evils, He is neither their contriver nor their author. When evil things occur, they may be over-ruled by the Supreme Goodness for something beneficial, not indeed as being their author, but as engrafting onto them something for the better. And we ought to adore, but not curiously pry into, Divine Providence in its ineffable and only partially revealed judgments. {cf. Romans 11:33} . Even though what is revealed to us in Divine Scripture concerning [the providence of God] as being conducive to eternal life, we ought honestly to search out, and then unhesitatingly to interpret the same agreeably to primary notions of God. Decree 6 We believe the first man created by God to have fallen in Paradise, when, disregarding the Divine commandment, he yielded to the deceitful counsel of the serpent. And as a result hereditary sin flowed to his posterity; so that everyone who is born after the flesh bears this burden, and experiences the fruits of it in this present world. But by these fruits and this burden we do not understand [actual] sin, such as impiety, blasphemy, murder, sodomy, adultery, fornication, enmity, and whatever else is by our depraved choice committed contrarily to the Divine Will, not from nature. For many both of the Forefathers and of the Prophets, and vast numbers of others, as well of those under the shadow [of the Law], as well as under the truth [of the Gospel], such as the divine Precursor, and especially the Mother of God the Word, the ever-virgin Mary, did not experience these [sins], or such like faults. But only what the Divine Justice inflicted upon man as a punishment for the [original] transgression, such as sweats in labor, afflictions, bodily sicknesses, pains in child-bearing, and, finally, while on our pilgrimage, to live a laborious life, and lastly, bodily death. Decree 7 We believe the Son of God, Jesus Christ, to have emptied Himself, {cf. Philippians 2:7} that is, to have taken into His own Person human flesh, being conceived of the Holy Spirit, in the womb of the ever-virgin Mary; and, becoming man, to have been born, without causing any pain or 90 labor to His own Mother after the flesh, or injury to her virginity, to have suffered, to have been buried, to have risen again in glory on the third day, according to the Scriptures, {cf. 1 Corinthians 15:3,4} to have ascended into the heavens, and to be seated at the right hand of God the Father. Whom also we look for to judge the living and the dead. Decree 8 We believe our Lord Jesus Christ to be the only mediator, and that in giving Himself a ransom for all He has through His own Blood made a reconciliation between God and man, and that Himself having a care for His own is advocate and propitiation for our sins. Notwithstanding, in [our] prayers and supplications unto Him, we say the Saints are intercessors, and, above all, the undefiled Mother of the very God the Word; likewise, the holy Angels — whom we know to be set over us — the Apostles, Prophets, Martyrs, Pure Ones, and all whom He hath glorified as having served Him faithfully. We also count with those the Bishops and Priests, as standing about the Altar of God, and righteous men eminent for virtue. We learn from the Sacred Oracle that we should pray one for another, and that the prayer of the righteous avails much, {James 5:16} and that God hears the Saints rather than those who are steeped in sins. And not only are the Saints while on their pilgrimage regarded as mediators and intercessors for us with God, but especially after their death, when all reflective vision being done away, they behold clearly the Holy Trinity in whose infinite light they know what concerns us. Just as we do not doubt that the Prophets while they were in a body with the perceptions of the senses knew what was done in heaven, and so foretold what was future; so also that the Angels, and the Saints become as Angels, know in the infinite light of God what concerns us, we do not doubt , but rather unhesitatingly believe and confess. Decree 9 We believe that no one can be saved without faith. By faith we mean the right notion that is in us concerning God and divine things, which, working by love, that is to say, by [keeping] the Divine commandments, justifies us with Christ; and without this [faith] it is impossible to please God. Decree 10 We believe that what is called, or rather is, the Holy Catholic and Apostolic Church in which we have been taught to believe, contains generally all the Faithful in Christ, who, being still on their pilgrimage, have not yet reached their home in the Fatherland [heaven]. But we do not in any wise confound this Church which is on its pilgrimage with that which is in the Fatherland, because it may be, as some of the heretics say, that the members of the two are sheep of God, the Chief Shepherd, {cf. Psalm 94:7} and hallowed by the same Holy Spirit. For that [confusing the heavenly and earthly Church] is absurd and impossible, since the one is yet militant, and on its journey; and the other is triumphant, and settled in the Fatherland, and has received the prize. Since a mortal man cannot universally and perpetually be head of this Catholic Church, our Lord Jesus Christ Himself is head, and Himself holding the rudder is at the helm in the governing of the Church through the Holy Fathers. And, therefore, the Holy Spirit has appointed Bishops as leaders and shepherds over particular Churches, that are real Churches, and consist of real members [of the Catholic Church]. These authorities and heads [were not appointed] by abuse, but properly, and look unto the Author and Finisher of our Salvation, {cf. Hebrews 2:10; 12:2} and refer to Him what they do in their capacity of heads. But along with their other impieties, the Calvinists have imagined this also, that the simple Priest and the High Priest [Bishop] are perhaps the same; and that there is no necessity for High Priests. [They assert] that the Church may be governed by some Priests, and that not [only] a High Priest but a [simple] Priest also is able to ordain a Priest, and a number of Priests to ordain a High 91 Priest. They affirm in lofty language that the Eastern Church assents to this wicked notion — for which purpose the Tenth Chapter was written by Cyril [Confession of Cyril Lucaris]— we explicitly declare according to the mind which has obtained from the beginning in the Eastern Church: — That the dignity of the Bishop is so necessary in the Church, that without him, neither Church nor Christian could either be or be spoken of. For he, as a successor of the Apostles, having received in continued succession by the imposition of hands and the invocation of the All-holy Spirit the grace that is given him of the Lord of binding and loosing, is a living image of God upon the earth, and by a most ample participation of the operation of the Holy Spirit, who is the chief functionary, is a fountain of all the Mysteries [Sacraments] of the Catholic Church, through which we obtain salvation. And he is, we suppose, as necessary to the Church as breath is to man, or the sun to the world. It has also been elegantly said by some in commendation of the dignity of the High Priesthood, “What God is in the heavenly Church of the first-born, {cf. Hebrews 12:23} and the sun in the world, that every High Priest is in his own particular Church, as through him the flock is enlightened, and nourished, and becomes the temple of God.” {cf. Ephesians 2:21} It is obvious that this great mystery and dignity of the Episcopate has come down to us by a continued succession. For since the Lord has promised to be with us always, although He is with us by other means of grace and Divine operations, yet in a more eminent manner does He make us His own and dwell with us through the Bishop as chief functionary and through the divine Mysteries [sacraments] is united with us. The Bishop is the first minister, and chief functionary, through the Holy Spirit, and does not allow us to fall into heresy. And, therefore [John] of Damascus, in his Fourth Epistle to the Africans, said that the Catholic Church is everywhere committed to the care of the Bishops. Clement, the first Bishop of the Romans, and Evodius at Antioch, and Mark at Alexandria, were acknowledged successors of Peter. Also [acknowledged] is that the divine Andrew seated Stachys on the Throne of Constantinople, in his own stead; and that in this great holy city of Jerusalem our Lord Himself appointed James, and that after James another succeeded, and then another, until our own times. And, therefore, Tertullian in his Epistle to Papianus called all Bishops the Apostles’ successors. To their succession to the Apostles’ dignity and authority Eusebius, the [friend] of Pamphilus, testifies, and all the Fathers testify, of whom it is needless to give a list. The common and most ancient custom of the Catholic Church confirms this . And that the dignity of the Episcopate differs from that of the simple Priest, is obvious. For the Priest is ordained by the Bishop, but a Bishop is not ordained by a Priest, but by two or three High Priests, as the Apostolic Canon directs. And the Priest is chosen by the Bishop, but the High Priest is not chosen by the Priests or Presbyters, nor is he chosen by secular Princes, but by the Synod of the Primatial Church of that country, in which is situated the city that is to receive the ordinand, or at least by the Synod of the Province in which he is to become a Bishop. Or, if the city should choose him, it does not do so absolutely, but the election is referred to the Synod. And if it appear that he has [been chosen] agreeably to the Canons, the [Bishop] Elect is advanced by ordination by the Bishops, with the invocation of the All-holy Spirit. But if not, he whom the Synod chooses is advanced . The [simple] Priest, indeed, retains to himself the authority and grace of the Priesthood, which he has received; but the Bishop imparts it to others also. And the one having received the dignity of the Priesthood from the Bishop, can only perform Holy Baptism, and Prayer-oil, minister sacrificially the unbloody Sacrifice*, and impart to the people the All-holy Body and Blood of our Lord Jesus Christ, anoint the baptized with the Holy Myron [Chrism oil], crown the Faithful 92 legally marrying, pray for the sick, and that all men may be saved and come to the knowledge of the truth, {cf. 1 Timothy 2:4} and especially for the remission and forgiveness of the sins of the Faithful, living and dead. And if he be eminent for experience and virtue, receiving his authority from the Bishop, he directs those Faithful that come unto him, and guides them into the way of possessing the heavenly kingdom, and is appointed a preacher of the sacred Gospel. Note: In Catholic and Eastern theology, the Eucharist is not just a symbol or memorial of Christ's death, but is an actual participation in the sacrifice of Christ, a manifestation of that one sacrifice but without the shedding of blood, that is, "unbloody." This is the doctrine of "Transubstantiation" in which the substance of bread and wine are truly changed in the Eucharist into the reality of the body and blood of Christ. The High Priest is also the minister of all these, since he is in fact, as has been said before, the fountain of the Divine Mysteries and graces, through the Holy Spirit, and he alone consecrates the Holy Myron [Chrism oil]. And the ordinations of all orders and degrees in the Church are proper to him; and in a primary and highest sense he binds and looses, and his sentence is approved by God, as the Lord hath promised. {Matthew 16:19} And he preaches the Sacred Gospel, and contends for the Orthodox faith, and those that refuse to hear he casts out of the Church as heathens and publicans, {cf. Matthew 18:17} and he puts heretics under excommunication and anathema, and lays down his own life for the sheep. {cf. John 10:11} From which it is apparent, that without contradiction the Bishop differs from the simple Priest, and that without him all the Priests in the world could not exercise the pastorate in the Church of God, or govern it at all. But it is well said by one of the Fathers, that it is not easy to find a heretic that has understanding. For when these forsake the Church, they are forsaken by the Holy Spirit, and there remains in them neither understanding nor light, but only darkness and blindness. For if that had not happened to them, they would not have opposed things that are most plain; among which is the truly great mystery of Episcopacy, which is taught by Scripture, written of, and witnessed to, both by all Ecclesiastical history and the writings of holy men, and always held and acknowledged by the Catholic Church. Decree 11 We believe that members of the Catholic Church are all the Faithful, and only the Faithful, who, truly having received the blameless Faith of the Savior Christ from Christ Himself, and the Apostles, and the Holy Ecumenical Synods, adhere to the same without wavering, although some of them may be guilty of all manner of sins. For unless the Faithful, even when living in sin, were members of the Church, they could not be judged by the Church. But now being judged by her, and called to repentance, and guided into the way of her salutary precepts, though they may be still defiled with sins, for this only, that they have not fallen into despair, and that they cleave to the Catholic and Orthodox faith, they are, and are regarded as, members of the Catholic Church. Decree 12 We believe that the Catholic Church is taught by the Holy Spirit. For he is the true Paraclete; whom Christ sends from the Father, {cf. John 25:26} to teach the truth, {cf. John 26:13} and to drive away darkness from the minds of the Faithful. The teaching of the Holy Spirit, however, does not directly illuminate the Church, but [does so] through the holy Fathers and Leaders of the Catholic Church. All Scripture is, and is called, the word of the Holy Spirit, not that it was spoken directly by Him, but that it was spoken by Him through the Apostles and Prophets. In like manner the Church is taught indeed by the Life-giving Spirit, but through the medium of the holy Fathers and Doctors (whose rule is acknowledged to be the Holy and Ecumenical Synods; for we 93 shall not cease to say this ten thousand times); and, therefore, not only are we persuaded, but do profess as true and undoubtedly certain, that it is impossible for the Catholic Church to err, or at all be deceived, or ever to choose falsehood instead of truth. For the All-holy Spirit continually operating through the holy Fathers and Leaders faithfully ministering, delivers the Church from error of every kind. Decree 13 We believe a man to be not simply justified through faith alone, but through faith which works through love, that is to say, through faith and works. But [the idea] that faith can fulfill the function of a hand that lays hold on the righteousness which is in Christ, and can then apply it unto us for salvation, we know to be far from all Orthodoxy. For faith so understood would be possible in all, and so none could miss salvation, which is obviously false. But on the contrary, we rather believe that it is not the correlative of faith, but the faith which is in us, justifies through works, with Christ. But we regard works not as witnesses certifying our calling, but as being fruits in themselves, through which faith becomes efficacious, and as in themselves meriting, through the Divine promises {cf. 2 Corinthians 5:10} that each of the Faithful may receive what is done through his own body, whether it be good or bad. Decree 14 We believe man in falling by the [original] transgression to have become comparable and similar to the beasts; that is, to have been utterly undone, and to have fallen from his perfection and impassibility, yet not to have lost the nature and power which he had received from the supremely good God. For otherwise he would not be rational, and consequently not a human. So [he still has] the same nature in which he was created, and the same power of his nature, that is free-will, living and operating, so that he is by nature able to choose and do what is good, and to avoid and hate what is evil. For it is absurd to say that the nature which was created good by Him who is supremely good lacks the power of doing good. For this would be to make that nature evil — what could be more impious than that? For the power of working depends upon nature, and nature upon its author, although in a different manner. And that a man is able by nature to do what is good, even our Lord Himself intimates saying, even the Gentiles love those that love them. {Matthew 5:46; Luke 6:32} But this is taught most plainly by Paul also, in Romans 1:19, [actually Rom 2:14] and elsewhere expressly, saying in so many words, “The Gentiles which have no law do by nature the things of the law.” From which it is also apparent that the good which a man may do cannot truly be sin. For it is impossible for that what is good to be evil. Although, being done by nature only and tending to form the natural character of the doer but not the spiritual, it does not itself contribute to salvation without faith. Nor does it lead to condemnation, for it is not possible that good, as such, can be the cause of evil. But in the regenerated, what is wrought by grace, and with grace, makes the doer perfect, and renders him worthy of salvation. A man, therefore, before he is regenerated, is able by nature to incline to what is good, and to choose and work moral good. But for the regenerated to do spiritual good — for the works of the believer being contributory to salvation and wrought by supernatural grace are properly called spiritual — it is necessary that he be guided and prevented [preceded] by grace, as has been said in treating of predestination. Consequently, he is not able of himself to do any work worthy of a Christian life, although he has it in his own power to will, or not to will, to co-operate with grace. Decree 15 We believe that there are in the Church Evangelical Mysteries [i.e., Sacraments of the Gospel Dispensation], and that they are seven. For a less or a greater number of the Mysteries we have 94 not in the Church; since any number of the Mysteries other than seven is the product of heretical madness. And the seven of them were instituted in the Sacred Gospel, and are gathered from the same, like the other dogmas of the Catholic Faith. For in the first place our Lord instituted Holy Baptism by the words, “Go and make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit;” {Matthew 28:19} and by the words, “He that believes and is baptized shall be saved, but he that does not believe shall be condemned.” {Mark 16:16} And that of Confirmation, that is to say, of the Holy Myron or Holy Chrism, by the words, “But ye — tarry ye in the city of Jerusalem, until ye be endued with power from on high.” {Luke 24:49} With which they were endued by the coming of the Holy Spirit, and this the Mystery of Confirmation signifies; concerning which Paul also wrote in the Second Epistle to the Corinthians, chap. 1, and Dionysius the Areopagite more explicitly. And the Priesthood by the words, “This do ye for My Memorial;” {Luke 22:19} and by the words, “Whatever you bind and loose upon the earth shall be bound and loosed in the heavens.” {Matthew 18:18} And the unbloody Sacrifice by the words, “Take, eat; This is My Body;” {Matthew 26:26; Mark 14:22; and cf. Luke 22:19; 1 Corinthians 2:24} and, “Drink all of It; This is My Blood of the New Testament;” {Matthew 26:27; and cf. Mark 14:24; Luke 22:20; 1 Corinthians 2:25} and by the words, “Unless you eat the Flesh of the Son of Man, you do not have life in yourselves.” {John 6:53} And Marriage, when, having recited the things which had been spoken thereof in the Old [Testament], He, as it were, set His seal thereto by the words, “Those whom God hath joined together, do not let man put asunder,” {Matthew 19:6} and this the divine Apostle also calls a great Mystery. {Ephesians 5:32} And Penance, with which is joined sacramental confession, by the words, "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained." [NRSV]; {John 20:23} and by the words, “unless you repent, you will [all] likewise perish.” {Luke 13:3,5} And lastly, the Holy Oil or Prayer-Oil is spoken of in Mark, {Mark 6:13} and is expressly witnessed to by the Lord’s brother. {James 5:14} And the Mysteries consist of something natural, and of something supernatural; and are not bare signs of the promises of God. For then they would not differ from circumcision — what could be worse than that [idea]? We acknowledge them to be, of necessity, efficient means of grace to the receivers. But we reject, as alien to Christian doctrine, the notion that the integrity of the Mystery requires the use of the earthly thing [i.e., depends upon its reception]; for this is contrary to the Mystery of the Offering [i.e., the Sacrament of the Eucharist], which being instituted by the Substantial Word, and hallowed by the invocation of the Holy Spirit, is perfected by the presence of the thing signified, specifically, of the Body and Blood of Christ. And the perfecting of it necessarily precedes its use. For if it were not perfect before its use, he that receives it wrongly could not eat and drink judgment unto himself; {1 Corinthians 11:26,28,29} since he would be partaking of mere bread and wine. But now, he that partakes unworthily eats and drinks judgment unto himself; so that not in its use, but even before its use, the Mystery of the Eucharist has its perfection. Moreover, we reject as something abominable and pernicious the notion that when faith is weak the integrity of the Mystery is impaired. For heretics who renounce their heresy and join the Catholic Church are received by the Church; although they received their valid Baptism 95 with weakness of faith. Wherefore, when they afterwards become possessed of the perfect faith, they are not again baptized. Decree 16 We believe Holy Baptism, which was instituted by the Lord, and is conferred in the name of the Holy Trinity, to be of the highest necessity. For without it none is able to be saved, as the Lord says, “Whoever is not born of water and of the Spirit, shall in no way enter into the Kingdom of the Heavens.” {John 3:5} And, therefore, baptism is necessary even for infants, since they also are subject to original sin, and without Baptism are not able to obtain its remission. Which the Lord showed when he said, not of some only, but simply and absolutely, “Whoever is not born [again],” which is the same as saying, “All that after the coming of Christ the Savior would enter into the Kingdom of the Heavens must be regenerated.” And since infants are men, and as such need salvation, needing salvation they need also Baptism. And those that are not regenerated, since they have not received the remission of hereditary sin, are, of necessity, subject to eternal punishment, and consequently cannot without Baptism be saved. So that even infants should, of necessity, be baptized. Moreover, infants are saved, as is said in Matthew; {Matthew 19:12} but he that is not baptized is not saved. And consequently even infants must of necessity be baptized. And in the Acts {Acts 8:12; 16:33} it is said that the whole houses were baptized, and consequently the infants. To this the ancient Fathers also witness explicitly, and among them Dionysius in his Treatise concerning the Ecclesiastical Hierarchy; and Justin in his fifty-sixth Question, who says expressly, “And they are guaranteed the benefits of Baptism by the faith of those that bring them to Baptism.” And Augustine says that it is an Apostolic tradition, that children are saved through Baptism; and in another place, “The Church gives to babes the feet of others, that they may come; and the hearts of others, that they may believe; and the tongues of others, that they may promise;” and in another place, “Our mother, the Church, furnishes them with a particular heart.” Now the matter of Baptism is pure water, and no other liquid. And it is performed by the Priest only, or in a case of unavoidable necessity, by another man, provided he is Orthodox, and has the proper intention to Divine Baptism. And the effects of Baptism are, to speak concisely, firstly, the remission of the hereditary transgression, and of any sins of any kind that the baptized may have committed. Secondly, it delivers him from the eternal punishment, to which he was liable, as well for original sin and for mortal sins he may have individually committed. Thirdly, it gives to the person immortality; for in justifying them from past sins, it makes them temples of God. And it cannot be said that there is any sin which may have been previously committed that remains, though not imputed, that is not washed away through Baptism, For that were indeed the height of impiety, and a denial, rather than a confession of piety. Indeed, truly, all sin existing, or committed before Baptism, is blotted out, and is to be regarded as never existing or committed. For the forms of Baptism, and on either hand all the words that precede and that perfect Baptism, do indicate a perfect cleansing. And the same thing even the very names of Baptism do signify. For if Baptism is by the Spirit and by fire, {Matthew 3:11} it is obvious that it is in all a perfect cleansing; for the Spirit cleanses perfectly. If it is light, {Hebrews 6:4} it dispels the darkness. If it is regeneration, {Titus 3:5} old things are passed away. And what are these except sins? If the baptized puts off the old man, {Colossians 3:9} then sin also. If he puts on Christ, {Galatians 3:27} then in effect he becomes free from sin through Baptism. For God is far from sinners. This Paul also teaches more plainly, saying: “As through one [man] we, being many, were made sinners, so through one [are we made] righteous.” {Romans 5:19} And if righteous, then free from sin. For it is not possible for life and death to be in the same [person]. If Christ truly died, then remission of sin through the Spirit is true also. Hence it is evident that all 96 who are baptized and fall asleep while babes are undoubtedly saved, being predestinated through the death of Christ. Forasmuch as they are without any sin; — without that common [to all], because delivered from it by the Divine laver, and without any of their own, because as babes they are incapable of committing sin; — and consequently are saved. Moreover, Baptism imparts an indelible character, as does also the Priesthood. For as it is impossible for any one to receive twice the same order of the Priesthood, so it is impossible for any once rightly baptized, to be again baptized, although he should fall even into myriads of sins, or even into actual apostasy from the Faith. For when he is willing to return unto the Lord, he receives again through the Mystery of Penance the adoption of a son, which he had lost. Decree 17 We believe the All-holy Mystery of the Sacred Eucharist, which we have enumerated above, fourth in order, to be that which our Lord delivered in the night in which He gave Himself up for the life of the world. For taking bread, and blessing, He gave to His Holy Disciples and Apostles, saying: “Take, eat; This is My Body.” {Matthew 26:26} And taking the chalice, and giving thanks, He said: “Drink you all of It; This is My Blood, which for you is being poured out, for the remission of sins.” {Matthew 26:28} In the celebration of this we believe the Lord Jesus Christ to be present. He is not present typically, nor figuratively, nor by superabundant grace, as in the other Mysteries, nor by a bare presence, as some of the Fathers have said concerning Baptism, or by impanation, so that the Divinity of the Word is united to the set forth bread of the Eucharist hypostatically, as the followers of Luther most ignorantly and wretchedly suppose. But [he is present] truly and really, so that after the consecration of the bread and of the wine, the bread is transmuted, transubstantiated, converted and transformed into the true Body Itself of the Lord, Which was born in Bethlehem of the ever-Virgin, was baptized in the Jordan, suffered, was buried, rose again, was received up, sits at the right hand of the God and Father, and is to come again in the clouds of Heaven; and the wine is converted and transubstantiated into the true Blood Itself of the Lord, Which as He hung upon the Cross, was poured out for the life of the world. {John 6:51} Further [we believe] that after the consecration of the bread and of the wine, there no longer remains the substance of the bread and of the wine, but the Body Itself and the Blood of the Lord, under the species and form of bread and wine; that is to say, under the accidents of the bread. Further, that the all-pure Body Itself, and Blood of the Lord is imparted, and enters into the mouths and stomachs of the communicants, whether pious or impious. Nevertheless, they convey to the pious and worthy remission of sins and life eternal; but to the impious and unworthy involve condemnation and eternal punishment. Further, that the Body and Blood of the Lord are severed and divided by the hands and teeth, though in accident only, that is, in the accidents of the bread and of the wine, under which they are visible and tangible, we do acknowledge; but in themselves to remain entirely unsevered and undivided. Wherefore the Catholic Church also says: “Broken and distributed is He That is broken, yet not severed; Which is ever eaten, yet never consumed, but sanctifying those that partake,” that is worthily. Further, that in every part, or the smallest division of the transmuted bread and wine there is not a part of the Body and Blood of the Lord — for to say so were blasphemous and wicked — but the entire whole Lord Christ substantially, that is, with His Soul and Divinity, or perfect God and perfect man. So that though there may be many celebrations in the world at one and the same hour, there are not many Christs, or Bodies of Christ, but it is one and the same Christ that is truly and really present; and His one Body and His Blood is in all the several Churches of the 97 Faithful; and this not because the Body of the Lord that is in the Heavens descends upon the Altars; but because the bread of the Prothesis* set forth in all the several Churches, being changed and transubstantiated, becomes, and is, after consecration, one and the same with That in the Heavens. For it is one Body of the Lord in many places, and not many; and therefore this Mystery is the greatest, and is spoken of as wonderful, and comprehensible by faith only, and not by the sophistries of man’s wisdom; whose vain and foolish curiosity in divine things our pious and God-delivered religion rejects. *Note: GK: prothesis, "setting forth," in Orthodox churches the liturgical act of preparing the bread and wine for the Divine Liturgy or Eucharist. Further, that the Body Itself of the Lord and the Blood That are in the Mystery of the Eucharist ought to be honored in the highest manner, and adored with latria [Gk: adoration or worship*]. For one is the adoration of the Holy Trinity, and of the Body and Blood of the Lord. Further, that it is a true and propitiatory Sacrifice offered for all Orthodox, living and dead; and for the benefit of all, as is set forth expressly in the prayers of the Mystery delivered to the Church by the Apostles, in accordance with the command they received of the Lord. [Note: The Greek term latria refers to the highest form of adoration or worship and is directed only to God, as opposed to dulia, "veneration" of the saints, and hyperdulia, "highest veneration" of Mary.] Further, that before Its use, immediately after the consecration, and after Its use, What is reserved in the Sacred Pixes* for the communion of those that are about to depart [i.e. the dying] is the true Body of the Lord, and not in the least different from it; so that before Its use after the consecration, in Its use, and after Its use, It is in all respects the true Body of the Lord. [Note: Pixes: a container in which the consecrated bread for Communion is placed so that it can be taken to those who cannot leave home.] Further, we believe that by the word “transubstantiation” the manner is not explained, by which the bread and wine are changed into the Body and Blood of the Lord, — for that is altogether incomprehensible and impossible, except by God Himself, and those who imagine to do so are involved in ignorance and impiety, — but that the bread and the wine are after the consecration, not typically, nor figuratively, nor by superabundant grace, nor by the communication or the presence of the Divinity alone of the Only-begotten, transmuted into the Body and Blood of the Lord; neither is any accident of the bread, or of the wine, by any conversion or alteration, changed into any accident of the Body and Blood of Christ, but truly, and really, and substantially, doth the bread become the true Body Itself of the Lord, and the wine the Blood Itself of the Lord, as is said above. Further, that this Mystery of the Sacred Eucharist can be performed by none other, except only by an Orthodox Priest, who has received his priesthood from an Orthodox and Canonical Bishop, in accordance with the teaching of the Eastern Church. This is compendiously the doctrine, and true confession, and most ancient tradition of the Catholic Church concerning this Mystery; which must not be departed from in any way by such as would be Orthodox and who reject the novelties and profane vanities of heretics. But necessarily the tradition of the institution must be kept whole and unimpaired. For those that transgress, the Catholic Church of Christ rejects and anathematises. Decree 18 We believe that the souls of those that have fallen asleep are either at rest or in torment, according to what each has done; — for when they are separated from their bodies, they depart 98 immediately either to joy, or to sorrow and lamentation; though confessedly neither their enjoyment nor condemnation are complete. For after the common resurrection, when the soul shall be united with the body, with which it had behaved itself well or ill, each shall receive the completion of either enjoyment or of condemnation. And the souls of those involved in mortal sins, who have not departed in despair but while still living in the body, though without bringing forth any fruits of repentance, have repented — by pouring forth tears, by kneeling while watching in prayers, by afflicting themselves, by relieving the poor, and finally by showing forth by their works their love towards God and their neighbor, and which the Catholic Church has from the beginning rightly called satisfaction — [their souls] depart into Hades, and there endure the punishment due to the sins they have committed. But they are aware of their future release from there, and are delivered by the Supreme Goodness, through the prayers of the Priests, and the good works which the relatives of each do for their Departed; especially the unbloody Sacrifice benefiting the most; which each offers particularly for his relatives that have fallen asleep, and which the Catholic and Apostolic Church offers daily for all alike. Of course, it is understood that we do not know the time of their release. We know and believe that there is deliverance for such from their direful condition, and that before the common resurrection and judgment, but when we know not. Question 1 Should the Divine Scriptures be read in the vulgar tongue [common language] by all Christians? No. Because all Scripture is divinely-inspired and profitable {cf. 2 Timothy 3:16}, we know, and necessarily so, that without [Scripture] it is impossible to be Orthodox at all. Nevertheless they should not be read by all, but only by those who with fitting research have inquired into the deep things of the Spirit, and who know in what manner the Divine Scriptures ought to be searched, and taught, and finally read. But to those who are not so disciplined, or who cannot distinguish, or who understand only literally, or in any other way contrary to Orthodoxy what is contained in the Scriptures, the Catholic Church, knowing by experience the damage that can cause, forbids them to read [Scripture]. Indeed, tt is permitted to every Orthodox to hear the Scriptures, that he may believe with the heart unto righteousness, and confess with the mouth unto salvation {Romans 10:10}. But to read some parts of the Scriptures, and especially of the Old [Testament], is forbidden for these and other similar reasons. For it is the same thing to prohibit undisciplined persons from reading all the Sacred Scriptures, as to require infants to abstain from strong meats. Question 2 Are the Scriptures plain to all Christians that read them? If the Divine Scriptures were plain to all Christians that read them, the Lord would not have commanded such as desired to obtain salvation to search them; {John 5:39} and Paul would have said without reason that God had placed the gift of teaching in the Church; {1 Corinthians 13:28} and Peter would not have said of the Epistles of Paul that they contained some things hard to be understood. {2 Peter 3:16} It is evident, therefore, that the Scriptures are very profound, and their sense lofty; and that they need learned and divine men to search out their true meaning, and a sense that is right, and agreeable to all Scripture, and to its author the Holy Spirit. Certainly, those that are regenerated [in Baptism] must know the faith concerning the Trinity, the incarnation of the Son of God, His passion, resurrection, and ascension into the heavens. Yet what concerns regeneration and judgment — for which many have not hesitated to die — it is not necessary, indeed impossible, for them to know what the Holy Spirit has made apparent only to those who are disciplined in wisdom and holiness. 99 Question 3 What Books do you call Sacred Scripture? Following the rule of the Catholic Church, we call Sacred Scripture all those which Cyril [Lucaris] collected from the Synod of Laodicea, and enumerated, adding to Scripture those which he foolishly and ignorantly, or rather maliciously, called Apocrypha; specifically, “The Wisdom of Solomon,” “Judith,” “Tobit,” “The History of the Dragon” [Bel and the Dragon], “The History of Susanna,” “The Maccabees,” and “The Wisdom of Sirach.” For we judge these also to be with the other genuine Books of Divine Scripture genuine parts of Scripture. For ancient custom, or rather the Catholic Church, which has delivered to us as genuine the Sacred Gospels and the other Books of Scripture, has undoubtedly delivered these also as parts of Scripture, and the denial of these is the rejection of those. And if, perhaps, it seems that not always have all of these been considered on the same level as the others, yet nevertheless these also have been counted and reckoned with the rest of Scripture, both by Synods and by many of the most ancient and eminent Theologians of the Catholic Church. All of these we also judge to be Canonical Books, and confess them to be Sacred Scripture. Question 4 How ought we to think of the Holy Icons, and of the adoration of the Saints? Since The Saints are and are acknowledged to be intercessors by the Catholic Church, as has been said in the Eighth Decree, it is time to say that we honor them as friends of God, and as praying for us to the God of all. The honor we pay them is twofold. According to one manner which we call hyperdulia* we honor the Mother of God the Word. For though indeed the Theotokos [Gk: "godbearer," a title for Mary] is servant of the only God, yet she is also His Mother, having borne in the flesh one of the Trinity. Because of this also she is hymned as being beyond compare, as well as above all Angels as Saints. This is why we pay her the adoration of hyperdulia. But according to the other manner, which we call dulia [Gk: "veneration"], we adore or rather honor, the holy Angels, Apostles, Prophets, Martyrs, and, finally, all the Saints. Moreover, we adore and honor the wood of the precious and life-giving Cross on which our Savior underwent this world-saving passion, and the sign of the life-giving Cross, the Manger at Bethlehem, through which we have been delivered from irrationality, [an allusion to the manger out of which the irrational animals eat their food -translator] the place of the Skull [Calvary], the life-giving Sepulcher, and the other holy objects of adoration; as well the holy Gospels, as the sacred vessels by which the unbloody Sacrifice is performed. And by annual commemorations, and popular festivals, and sacred edifices and offerings; we do respect and honor the Saints. And then we adore, and honor, and kiss the Icons of our Lord Jesus Christ, and of the most holy Theotokos, and of all the Saints, also of the holy Angels, as they appeared to some of the Forefathers and Prophets. We also represent the All-holy Spirit, as He appeared, in the form of a dove. [Note: Gk: dulia, "veneration"; hyperdulia is "highest veneration", a reference specifically to the veneration of Mary] And if some say we commit idolatry in adoring the Saints, and the Icons of the Saints, and the other things, we regard it as foolish and frivolous. For we worship with latria [Gk: adoration] the only God in Trinity, and none other; but the Saints we honor for two reasons: firstly, for their relation to God, since we honor them for His sake; and for themselves, because they are living images of God. But that which is for themselves hath been defined as of dulia. But the holy Icons [we adore] relatively since the honor paid to them is referred to their prototypes. For he that adores the Icon, through the Icon adores the prototype; and the honor paid to the Icon is not at all 100 divided or at all different from [the honor paid to the one who] is portrayed, and is done unto the same like that done unto a royal embassy. And what they adduce from Scripture in support of their novelties does not help them as they think, but rather we agree. For we, when reading the Divine Scriptures, examine the occasion and person, the example and cause. Therefore, when we contemplate God Himself saying at one time, “You shall not make for yourself any idol, or likeness; neither shall you adore them, nor serve them;” {Exodus 20:4,5; Deuteronomy 5:8,9} and at another, commanding that Cherubim should be made; {Exodus 25:18} and further, that oxen and lions {1 Kings 7:29} were placed in the Temple, we do not rashly consider the seriousness of these things. For faith is not in assurance; but, as has been said, considering the occasion and other circumstances we arrive at the right interpretation of the same; and we conclude that, “You shall not make for yourself any idol, or likeness,” is the same as saying, “You shall not adore strange Gods,” {Exodus 20:4} or rather, “You shall not commit idolatry.” For so both the custom prevalent in the Church from Apostolic times of adoring the holy Icons relatively is maintained, and the worship of latria [Gk: adoration] reserved for God alone; and God does not appear to speak contrarily to Himself. For if the Scripture says [absolutely], “You shall not make,” “You shall not adore,” we fail to see how God afterwards permitted likenesses to be made, even though not for adoration. Therefore, since the commandment concerns idolatry only, we find serpents, and lions, and oxen, and Cherubim made, and figures and likenesses, among which Angels appear, as having been adored. And as to the Saints whom they bring forward as saying that it is not lawful to adore Icons, we conclude that they rather help us since they in their sharp disputations inveighed both against those that adore the holy Icons with latria [Gk: adoration], as well as against those that bring the icons of their deceased relatives into the Church. They subjected to anathema those that so that, but not against the right adoration, either of the Saints, or of the holy Icons, or of the precious Cross, or of the other things that have been mentioned, especially since the holy Icons have been in the Church, and have been adored by the Faithful even from the times of the Apostles. This is recorded and proclaimed by very many with whom and after whom the Seventh Holy Ecumenical Synod puts to shame all heretical impudence. It is clear that it is appropriate to adore the Holy Icons, and what have been mentioned above. And it anathematises, and subjects to excommunication, both those that adore the Icons [themselves] with latria [Gk: adoration] as well as those that say that the Orthodox commit idolatry in adoring the Icons. We also, therefore, do anathematize with them such as adore either Saint, or Angel, or Icon, or Cross, or Relic of Saints, or sacred Vessel, or Gospel, or anything else that is in heaven above, or anything on the earth, or in the sea, with latria [Gk: adoration]; and we ascribe adoration with latria to the only God in Trinity. And we anathematize those that say that the adoration of Icons is the latria [Gk: adoration, here as worship] of Icons, and who adore them not, and honor not the Cross, and the Saints, as the Church has delivered. Now we adore the Saints and the Holy Icons, in the manner declared. We portray them in adornment of our temples, so that they may be the books of the unlearned, and so that they may imitate the virtues of the Saints; and for them to remember, and have an increase of love, and be vigilant in always calling upon the Lord, as Sovereign and Father, but [also] upon the Saints, as his servants, and our helpers and mediators. And so much for the Chapters and Questions of Cyril [Lucaris]. But the heretics find fault even with the prayers of the pious unto God, since we do not know why they should maliciously malign the Monks only. Prayer is a conversation with God and a petitioning for such good things as are suitable for us, from Him of whom we hope to receive. We also know that it is also an ascent of the mind to God and a pious expression of our purpose towards God, a seeking what is 101 above, the support of a holy soul, a worship most acceptable to God, a token of repentance, and of steadfast hope. Prayer is made either with the mind alone, or with the mind and voice, thereby engaging in the contemplation of the goodness and mercy of God, of the unworthiness of the petitioner, and in thanksgiving, and in realizing the promises attached to obedience to God. It is accompanied by faith, hope, perseverance, and observance of the commandments. And, as already said, it is a petitioning for heavenly things, and has many fruits, which it is needless to enumerate. It is made continually, and is accomplished either in an upright posture, or by kneeling. And so great is its efficacy, that it is acknowledged to be both the nourishment and the life of the soul. All this is gathered from Divine Scripture, so that if any ask for demonstration of it, he is like a fool, or a blind man, who disputes about the sun’s light at the hour of noon, and when the sky is clear. But the heretics, wishing to leave nothing that Christ has enjoined unassailed, carp at this also. But being ashamed to impiously maintain these things concerning prayer openly, they do not forbid it to be offered at all, but are disturbed at the prayers of the Monks. They act this way in order to raise in the simple-minded a hatred towards the Monks, so that they may not endure even the sight of them, as though they were profane and innovators, much less to allow the dogmas of the pious and Orthodox faith to be taught by them. For the adversary is wise as to evil, and ingenious in inventing malicious attacks. Therefore, his followers also — such as these heretics especially — are not so much anxious about piety, as desirous of always involving men in an abyss of evils, and of estranging them into places that the Lord does not take under his care. {cf. Deuteronomy 11:12} They should be asked, therefore, what are the prayers of the Monks? If they can show that the Monks do anything entirely different from themselves, and not in accordance with the Orthodox worship of Christians, we also will join with them, and say, not only that the Monks are no Monks, but also no Christians. But if the Monks set forth particularly the glory and wonders of God, continually and unremittingly at all times, as far as is possible for man, proclaim the Deity, with hymns and doxologies; now singing parts of Scripture, and now gathering hymns out of Scripture, or at least giving utterance to what is agreeable to it, we must acknowledge that they perform a work apostolic and prophetic, or rather that of the Lord. Therefore, we also, in singing the Paracletikê, the Triodion, and the Menæon* [Menaion], perform a work in no way unbecoming Christians. For all such Books talk about the Diety as one, and yet of more than one personality, and that even in the Hymns, some gathered out of the Divine Scriptures, and others according to the direction of the Spirit. In order that in the melodies the words may be paralleled by other words, we sing parts of Scripture. Also moreover, that it may be quite plain that we always sing parts of Scripture, to every one of our Hymns, called a Troparion, we add a verse of Scripture. And if we sing, or read the Thecara [Threasury], or other prayers composed by the Fathers of old, let them say what there is in these which is blasphemous, or not pious, and we will prosecute these [Monks] with them. [Note: The Paracletike, the Triodion, and the Menæon are books of liturgy used in Orthodox worship.] But if they only say that to pray continually and unremittingly is wrong, what have they to do with us? Let them contend with Christ — as indeed they do contend — who said in the parable of the unjust judge {Luke 28:2} that prayer should be made continually. He taught us to watch and pray, {Mark 13:33} in order to escape trials, and to stand before the Son of man. {Luke 21:36} Let them contend with Paul in the Chapter of the First [Epistle] to the Thessalonians [5:17], and elsewhere in many places. I refrain from mentioning the divine leaders of the Catholic Church 102 from Christ until us. For it is sufficient to put these [heretics] to shame [to point out] the accord of the Forefathers, Apostles, and Prophets concerning prayer. If, therefore, what the Monks do is what the Apostles and Prophets did and, we may say, what the holy Fathers and Forefathers of Christ Himself did, then it is manifest that the prayers of the Monks are fruits of the Holy Spirit, the giver of graces. But the novelties which the Calvinists have blasphemously introduced concerning God and divine things, perverting, mutilating, and abusing the Divine Scriptures, are sophistries and inventions of the devil. A futile effort, too, is the assertion, that the Church cannot appoint fasts and abstinence from certain meats without violence and tyranny. For the Church, acting most rightly, carefully appoints prayer and fasting for the mortification of the flesh and all the passions. Of this, all the Saints have been lovers and examples. It is through this that our adversary the devil {cf. 1 Peter 5:8} is overthrown by the grace from on high, together with his armies and his hosts, and the race {cf. 2 Timothy 4:7} that is set before the pious is the more easily accomplished. In making these provisions the undefiled {cf. Ephesians 5:27} Church everywhere uses neither violence nor tyranny, but exhorts, admonishes, and teaches, in accordance with Scripture, and persuades by the power of the Spirit. And to what has been mentioned a certain fellow at Charenton — we mean the previously mentioned Claud* — adds certain other ridiculous objections against us, and unworthy of any consideration; but what has been said by him we regard as idle tales. We consider the man himself as a trifler and altogether illiterate. For from [the time of] Photius there have been vast numbers in the Eastern Church, and are now, well known for wisdom, theology, and holiness, by the power of the Spirit. And it is most absurd [to argue] that because certain of the Eastern Priests keep the Holy Bread in wooden vessels, within the Church, but outside the Bema** [sanctuary -translator] hung on one of the columns, that therefore they do not acknowledge the real and true transmutation of the bread into the Body of the Lord. For that certain of the poor Priests do keep the Lord’s Body in wooden vessels, we do not deny. For truly Christ is not honored by stones and marbles, but asks for a sound intent and a clean heart. *[Note: a reference to part of the longer document not included here.] **[Note: bema, a raised platform at the front of Orthodox churches on which the altar is located.] And this is what happened to Paul. “For we have,” {2 Corinthians 4:7} he says, “the treasure in earthen vessels.” But where particular Churches are able, as with us here in Jerusalem, the Lord’s Body is honorably kept within the Holy Bema of such Churches, and a seven-light lamp always kept burning before it. I am tempted to wonder if it is possible that the heretics have seen the Lord’s Body hanging in some Churches outside the Bema, because perhaps the walls of the Bema were unsafe on account of age, and so have arrived at these absurd conclusions. But they did not notice Christ portrayed on the apse* of the Holy Bema as a babe [lying] in the Paten*.* If they did, they might have known that the Easterns do not represent that there is in the Paten a type, or grace, or anything else, but the Christ Himself; and so believe that the Bread of the Eucharist is nothing else, but becomes substantially the Body Itself of the Lord, and so maintain the truth. *Note: the apse is the semicircular part of the church, often in three parts, that lies beyond the altar. **Note: a Paten is a plate that holds the bread used for Eucharist or Communion; in Orthodox services, only a portion of this bread (called the Lamb) is used for the Divine Liturgy. 103 But concerning all these things it has been treated at large and most lucidly in what is called The Confession of the Eastern Church, by George, of Chios, from Coresius in his [Treatises] concerning the Mysteries, and of predestination, and of grace, and of free-will, and of the intercession and adoration of Saints, and of the adoration of Icons, and in the Refutation composed by him of the illicit Synod of the heretics held on a certain occasion in Flanders, and in many other [Treatises]; by Gabriel, of Peloponnesus, Metropolitan of Philadelphia; and by Gregory Protosyncellus of Chios in his [Treatises] concerning the Mysteries; by Jeremias, the Most Holy Patriarch of Constantinople, in three dogmatic and Synodical Letters to the Lutherans of Tubingen in Germany; by John, Priest, and Economus of Constantinople, surnamed Nathaniel; by Meletius Syrigus, of Crete, in the Orthodox Refutation composed by him of the Chapters and Questions of the said Cyril [Lucaris]; by Theophanes, Patriarch of Jerusalem, in his dogmatic Epistle to the Lithuanians, and in innumerable other [Epistles]. And before these it has been spoken most excellently of these matters by Symeon, of Thessalonica, and before him by all the Fathers, and by the Ecumenical Synods, by ecclesiastical historians too; and even by writers of secular history under the Christian Autocrats of Rome, have these matters been mentioned incidentally; by all of whom, without any controversy, the aforesaid were received from the Apostles; whose traditions, whether by writing, or by word, have through the Fathers descended until us. Further, the argument derived from the heretics also confirms wht has been said. For the Nestorians after the year of Salvation, 428, the Armenians too, and the Copts, and the Syrians, and further even the Ethiopians, who dwell at the Equator, and beyond this towards the tropics of Capricorn, whom those that are there commonly call Campesii, after the year ... [The date is wanting in the text -translator] of the Incarnation broke away from the Catholic Church; and each of these hath as peculiar only its heresy, as all know from the Acts of the Ecumenical Synods. Although concerning the purpose and number of the Sacred Mysteries, and everything that has been said above — except their own particular heresy, as has been noted — they entirely believe with the Catholic Church. As we see with our own eyes every hour, and learn by experience and conversation, here in the Holy City of Jerusalem in which there either dwell or are continually staying temporarily, vast numbers of them are as well learned, such as they have, as are illiterate. Let, therefore, idle speech and innovating heretics keep silence, and not try [as] against us cunningly to bolster up falsehood as all apostates and heretics have ever done, by stealing some sentences from the Scriptures and the Fathers. Let them say this one thing only, that in contriving excuses {cf. Psalm 140:4} for sins they have chosen to speak wickedness against God, {cf. Psalm 74:6} and blasphemies against the Saints. EPILOGUE Let it be sufficient for the reputation of the falsehoods of the adversaries, which they have devised against the Eastern Church, that they allege in support of their falsehoods the incoherent and impious Chapters of the said Cyril [Lucaris]. And let it be for a sign not to be contradicted {cf. Luke 2:34} that those heretics have unjustly make maliciously false statements against us, as though they spoke the truth. But let it be for a sign to be believed, that is for reformation of their innovations and for their return to the Catholic and Apostolic Church, in which their forefathers also were of old, and [who] assisted at those Synods and contests against heretics, which these now reject and revile. For it was unreasonable on their part, especially as they considered themselves to be wise, to have listened to men that were lovers of self and profane, and that spoke not from the Holy Spirit, but from the prince of lies, and to have forsaken the Holy, Catholic, and Apostolic Church, which God hath purchased with the Blood of His own Son, {cf. Acts 20:28} and to have abandoned her. For otherwise there will overtake those that have separated from the Church the pains that are reserved for heathens and publicans. But the Lord 104 who has ever protected her against all enemies, will not neglect the Catholic Church. To Him be glory and dominion unto the ages of the ages. Amen. In the year of Salvation 1672, on the 16th [day] of the month of March, in the Holy City of Jerusalem: — I, Dositheus, by the mercy of God, Patriarch of the Holy City of Jerusalem and of all Palestine, declare and confess this to be the faith of the Eastern Church. 105 St. Philaret of Moscow: Longer Catechism of the Orthodox Catholic Eastern Church (1830) (Св. Филарет, Митрополит Московски) INTRODUCTION TO THE ORTHODOX CATECHISM. Preliminary Instruction. On Divine Revelation. On Holy Tradition and Holy Scripture. On Holy Scripture in Particular. THE FIRST PART OF THE ORTHODOX CATECHISM. ON FAITH. On the Creed generally, and on its Origin. On the Articles of the Creed. On the First Article. Divine providence. On the Second Article. On the Third Article. Of the Son of God. On the Fourth Article. On the Fifth Article. On the Sixth Article. On the Seventh Article. On the Eighth Article. On the Ninth Article. On the Tenth Article. On Baptism. On Unction with Chrism. On the Communion. On Penitence. On Orders. On Matrimony. On Unction with Oil. On the Eleventh Article. On the Twelfth Article. 106 THE SECOND PART OF THE ORTHODOX CATECHISM. ON HOPE. Definition of Christian Hope, its Ground, and the Means thereto. On Prayer. On the Lord's Prayer. On the First Petition. On the Second Petition. On the Third Petition. On the Fourth Petition. On the Fifth Petition. On the Sixth Petition. On the Seventh Petition. On the Doxology. On the Doctrine of Blessedness. On the First Beatitude. On the Second Beatitude. On the Third Beatitude. On the Fourth Beatitude. On the Fifth Beatitude. On the Sixth Beatitude. On the Seventh Beatitude. On the Eighth Beatitude. THE THIRD PART OF THE ORTHODOX CATECHISM. ON LOVE. On the Union between Faith and Love. On the Law of God and the Commandments. On the First Commandment. On the Second Commandment. On the Third Commandment. On the Fourth Commandment. On the Fifth Commandment. On the Sixth Commandment. On the Seventh Commandment. On the Eighth Commandment. On the Ninth Commandment. On the Tenth Commandment. 107 CONCLUSION. Application of the Doctrine of Faith and Piety. Съдържанието на този документ се генерира с безвреден за Вашия компютър active content (javascript). Examined and Approved by the Most Holy Governing Synod, and Published for the Use of Schools, and of all Orthodox Christians, by Order of His Imperial Majesty (Moscow, at the Synodical Press, 1830.) [The large Russian Catechism of Philaret, approved by the holy Synod (although omitted by Kimmel in his Collection, and barely mentioned by Gass in his Greek Symbolics), is now the most authoritative doctrinal standard of the orthodox Græco-Russian Church, and has practically superseded the older Catechism, or Orthodox Confession of Mogila. Originally composed in Slavono-Russian, it was by authority translated into several languages. We have before us a Russian edition (Moscow, 1869), a Greek edition (Χριστιανικ κατ᾿ ἔκτασιν κατήχησις τῆς ὀρϑοδόξου, καϑολικῆς καὶ ἀνατοικῆς ἐκκλησίας , Odessa, 1848), and a German edition (Ausführlicher christlicher Katechismus der orthodox-katholischen orientalischen Kirche, St. Petersburg, 1850). The English translation here given was prepared by the Rev. R. W. Blackmore, B.A., formerly chaplain to the Russia Company in Kronstadt, and published at Aberdeen, 1845, in the work The Doctrine of the Russian Church. On comparing it with the authorized Greek and German translations, we found it faithful aud idiomatic. The numbering of Questions, and the difference in type of Questions and Answers, are ours. In all other editions we have seen, the Questions are not numbered. As this Catechism has never before appeared in America, we thought it best to give it in full, although the Introduction and the First Part would be sufficient for this collection of doctrinal symbols. Comp. Vol. I. § 19, pp. 68-73.] INTRODUCTION TO THE ORTHODOX CATECHISM. Preliminary Instruction. 1. What is an Orthodox Catechism? An Orthodox Catechism is an instruction in the orthodox Christian faith, to be taught to every Christian, to enable him to please God and save his own soul. 2. What is the meaning of the word Catechism? It is a Greek word, signifying instruction, or oral teaching, and has been used ever since the Apostles' times to denote that primary instruction in the orthodox faith which is needful for every Christian. Luke i. 4; Acts xviii. 25. 3. What is necessary in order to please God and to save one's own soul? In the first place, a knowledge of the true God, and a right faith in him; in the second place, a life according to faith, and good works. 4. Why is faith necessary in the first place? Because, as the Word of God testifies, Without faith it is impossible to please God. Heb. xi. 6. 5. Why must a life according to faith, and good works, be inseparable from this faith? Because, as the Word of God testifies, Faith without works is dead James ii. 20. 6. What is faith? 108 According to the definition of St. Paul, Faith is the substance of things hoped for, the evidence of things not seen (Heb. xi. 1); that is, a trust in the unseen as though it were seen, in that which is hoped and waited for as if it were present. 7. What is the difference between knowledge and faith? Knowledge has for its object things visible and comprehensible; faith, things which are invisible, and even incomprehensible. Knowledge is founded on experience, on examination of its object; but faith on belief of testimony to truth. Knowledge belongs properly to the intellect, although it may also act on the heart; faith belongs principally to the heart, although it is imparted through the intellect. 8. Why is faith, and not knowledge only, necessary in religious instruction? Because the chief object of this instruction is God invisible and incomprehensible, and the wisdom of God hidden in a mystery; consequently, many parts of this learning can not be embraced by knowledge, but may be received by faith. Faith, says St. Cyril of Jerusalem, is the eye which enlighteneth every man's conscience; it giveth man knowledge. For, as the prophet says, If ye will not believe, ye shall not understand. Isa. vii. 9; Cyr. Cat. v. 9. Can you illustrate further the necessity of faith? St. Cyril thus illustrates it: It is not only amongst us, who hear the name of Christ, that faith is made so great a thing; but every thing which is done in the world, even by men who are unconnected with the Church, is done by faith. Agriculture is founded on faith; for no one who did not believe that he should gather in the increase of the fruits of the earth would undertake the labor of husbandry. Mariners are guided by faith when they intrust their fate to a slight plank, and prefer the agitation of the unstable waters to the more stable element of the earth. They give themselves up to uncertain expectations, and retain for themselves nothing but faith, to which they trust more than to any anchors. Cyr. Cat. v. On Divine Revelation. 10. Whence is the doctrine of the orthodox faith derived? From divine revelation. 11. What is meant by the words divine revelation? That which God himself has revealed to men, in order that they might rightly and savingly believe in him, and worthily honor him. 12. Has God given such a revelation to all men? He has given it for all, as being necessary for all alike, and capable of bringing salvation to all; but, since not all men are capable of receiving a revelation immediately from God, he has employed special persons as heralds of his revelation, to deliver it to all who are desirous of receiving it. 13. Why are not all men capable of receiving a revelation immediately from God? Owing to their sinful impurity, and weakness both in soul and body. 14. Who were the heralds of divine revelation? 109 Adam, Noah, Abraham, Moses, and other Prophets, received and preached the beginnings of divine revelation; but it was the incarnate Son of God, our Lord Jesus Christ, who brought it to earth, in its fullness and perfection, and spread it over all the world by his Disciples and Apostles. The Apostle Paul says, in the beginning of his Epistle to the Hebrews: God, who at sundry times, and in divers manners, spake in times past unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds. The same Apostle writes as follows to the Corinthians: But we speak the wisdom of God in a mystery, even the hidden things which God ordained before the world unto our glory, which none of the princes of this world knew. But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God. 1 Cor. ii. 7, 8, 10. The Evangelist John writes in his Gospel: No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared him. John i. 18. Jesus Christ himself says: No man knoweth the Son but the Father; neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him. Matt. xi. 27. 15. Can not man, then, have any knowledge of God without a special revelation from him? Man may have some knowledge of God by contemplation of those things which he has created; but this knowledge is imperfect and insufficient, and can serve only as a preparation for faith, or as a help towards the knowledge of God from his revelation. For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead. Rom. i. 20. And he hath made of one blood all nations of men, for to dwell on all the face of the earth; and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us. For in him we live, and move, and have our being. Acts xvii. 26-28. With regard to faith in God, it is preceded by the idea that God is, which idea we get from the things which have been created. Attentively examining the creation of the world, we perceive that God is wise, powerful, and good; we perceive, also, his invisible properties. By these means we are led to acknowledge him as the Supreme Ruler. Seeing that God is the Creator of the whole world, and we form a part of the world, it follows that God is also our Creator. On this knowledge follows faith, and on faith adoration. (Basil. Magn. Epist. 232.) On Holy Tradition and Holy Scripture. 16. How is divine revelation spread among men and preserved in the true Church? By two channels--holy tradition and holy Scripture. 17. What is meant by the name holy tradition? By the name holy tradition is meant the doctrine of the faith, the law of God, the sacraments, and the ritual as handed down by the true believers and worshipers of God by word and example from one to another, and from generation to generation. 110 18. Is there any sure repository of holy tradition? All true believers united by the holy tradition of the faith, collectively and successively, by the will of God, compose the Church; and she is the sure repository of holy tradition, or, as St. Paul expresses it, The Church of the living God, the pillar and ground of the truth. 1 Tim. iii. 15. St. Irenæus writes thus: We ought not to seek among others the truth, which we may have for asking from the Church; for in her, as in a rich treasure-house, the Apostles have laid up in its fullness all that pertains to the truth, so that whosoever seeketh may receive from her the food of life. She is the door of life. (Adv. Hæres. lib. iii. c. 4.) 19. What is that which you call holy Scripture? Certain books written by the Spirit of God through men sanctified by God, called Prophets and Apostles. These books are commonly termed the Bible. 20. What does the word Bible mean? It is Greek, and means the books. The name signifies that the sacred books deserve attention before all others. 21. Which is the more ancient, holy tradition or holy Scripture? The most ancient and original instrument for spreading divine revelation is holy tradition. From Adam to Moses there were no sacred books. Our Lord Jesus Christ himself delivered his divine doctrine and ordinances to his Disciples by word and example, but not by writing. The same method was followed by the Apostles also at first, when they spread abroad the faith and established the Church of Christ. The necessity of tradition is further evident from this, that books can be available only to a small part of mankind, but tradition to all. 22. Why, then, was holy Scripture given? To this end, that divine revelation might be preserved more exactly and unchangeably. In holy Scripture we read the words of the Prophets and Apostles precisely as if we were living with them and listening to them, although the latest of the sacred books were written a thousand and some hundred years before our time. 23. Must we follow holy tradition, even when we possess holy Scripture? We must follow that tradition which agrees with the divine revelation and with holy Scripture, as is taught us by holy Scripture itself. The Apostle Paul writes: Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or our epistle. 2 Thess. ii. 15. 24. Why is tradition necessary even now? As a guide to the right understanding of holy Scripture, for the right ministration of the sacraments, and the preservation of sacred rites and ceremonies in the purity of their original institution. St. Basil the Great says of this as follows: Of the doctrines and injunctions kept by the Church, some we have from written instruction. but some we have received from, apostolical tradition, by succession in private. Both the former and the latter have one and the same force for piety, and this will be contradicted by no one who has ever so little knowledge in the ordinances of the Church; for were we to dare to reject unwritten customs, as if they had no great importance, we should insensibly mutilate the Gospel, even in 111 the most essential points, or, rather, for the teaching of the Apostles leave but an empty name. For instance, let us mention before all else the very first and commonest act of Christians, that they who trust in the name of our Lord Jesus Christ should sign themselves with the sign of the cross-- who hath taught this by writing? To turn to the east in prayer--what Scripture have we for this? The words of invocation in the change of the Eucharistic bread and of the Cup of blessing--by which of the Saints have they been left us in writing? for we are not content with those words which the Apostle or the Gospel records, but both before them and after them, we pronounce others also, which we hold to be of great force for the sacrament, though we have received them from unwritten teaching. By what Scripture is it, in like manner, that we bless the water of baptism, the oil of unction, and the person himself who is baptized? Is it not by a silent and secret tradition? What more? The very practice itself of anointing with oil--what written word have we for it? Whence is the rule of trine immersion? and the rest of the ceremonies at baptism, the renunciation of Satan and his angels?--from what Scripture are they taken? Are they not all from this unpublished and private teaching, which our Fathers kept under a reserve inaccessible to curiosity and profane disquisition, having been taught as a first principle to guard by silence the sanctity of the mysteries? for how were it fit to publish in writing the doctrine of those things, on which the unbaptized may not so much as look? (Can. xcvii. De Spir. Sanct. c. xxvii.) On Holy Scripture in Particular. 25. When were the sacred books written? At different times: some before the birth of Christ, others after. 26. Have not these two divisions of the sacred books each their own names? They have. Those written before the birth of Christ are called the books of the Old Testament, while those written after are called the books of the New Testament. 27. What are the Old and New Testaments? In other words, the old and new Covenants of God with men. 28. In what consisted the Old Testament? In this, that God promised men a divine Saviour, and prepared them to receive him. 29. How did God prepare men to receive the Saviour? Through gradual revelations, by prophecies and types. 30. In what consists the New Testament? In this, that God has actually given men a divine Saviour, his own only-begotten Son, Jesus Christ. 31. How many are the books of the Old Testament? St. Cyril of Jerusalem, St. Athanasius the Great, and St. John Damascene reckon them at twenty- two, agreeing therein with the Jews, who so reckon them in the original Hebrew tongue. (Athanas. Ep. xxxix. De Test.; J. Damasc. Theol. lib. iv. c. 17.) 32. Why should we attend to the reckoning of the Hebrews? Because, as the Apostle Paul says, unto them were committed the oracles of God; and the sacred books of the Old Testament have been received from the Hebrew Church of that Testament by the Christian Church of the New. Rom. iii. 2. 33. How do St. Cyril and St. Athanasius enumerate the books of the Old Testament? 112 As follows: 1, The book of Genesis; 2, Exodus; 3, Leviticus; 4, the book of Numbers; 5, Deuteronomy; 6, the book of Jesus the son of Nun; 7, the book of Judges, and with it, as an appendix, the book of Ruth; 8, the first and second books of Kings, as two parts of one book; 9, the third and fourth books of Kings; 10, the first and second books of Paralipomena; 11, the first book of Esdras, and the second, or, as it is entitled in Greek, the book of Nehemiah; 12, the book of Esther; 13, the book of Job; 14, the Psalms; 15, the Proverbs of Solomon; 16, Ecclesiastes, also by Solomon; 17, the Song of Songs, also by Solomon; 18, the book of the Prophet Isaiah; 19, of Jeremiah; 20, of Ezekiel; 21, of Daniel; 22, of the Twelve Prophets. 34. Why is there no notice taken in this enumeration of the books of the Old Testament of the book of the Wisdom of the son of Sirach, and of certain others? Because they do not exist in the Hebrew. 35. How are we to regard these last-named books? Athanasius the Great says that they have been appointed of the Fathers to be read by proselytes who are preparing for admission into the Church. 36. Is there any division of the books of the Old Testament by which you can give a more distinct account of their contents? They may be divided into the four following classes: Books of the Law, which form the basis of the Old Testament. Historical books, which contain principally the history of religion. Doctrinal, which contain the doctrine of religion. Prophetical, which contain prophecies, or predictions of things future, and especially of Jesus Christ. 37. Which are the books of the Law? The five books written by Moses--Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Jesus Christ himself gives to these books the general name of the law of Moses. Luke xxiv. 44. 38. What in particular is contained in the book of Genesis? The account of the creation of the world and of man and afterwards the history and ordinances of religion in the first ages of mankind. 39. What is contained in the other four books of Moses? The history of religion in the time of the Prophet Moses, and the Law given through him from God. 40. Which are the historical books of the Old Testament? The books of Jesus the son of Nun, Judges, Ruth, Kings, Paralipomena, the book of Esdras, and the books of Nehemiah and Esther. 41. Which are the doctrinal? The book of Job, the Psalms, and the books of Solomon. 42. What should we remark in particular of the book of Psalms? 113 This book, together with the doctrine of religion, contains also allusions to its history, and many prophecies of our Saviour Christ. It is a perfect manual of prayer and praise, and on this account is in continual use in the divine service of the Church. 43. Which books are prophetical? Those of the Prophets--Isaiah, Jeremiah, Ezekiel, Daniel, and the twelve others. 44. How many are the books of the New Testament? Twenty-seven. 45. Are there among these any which answer to the books of the Law, or form the basis of the New Testament? Yes. The Gospel, which consists of the four books of the Evangelists, Matthew, Mark, Luke, and John. 46. What means the word Gospel? It is the same as the Greek work Evangely, and means good or joyful tidings. 47. Of what have we good tidings in the books called the Gospel? Of the Divinity of our Lord Jesus Christ, of his advent and life on earth, of his miracles and saving doctrine, and, finally, of his death upon the cross, his glorious resurrection, and ascension into heaven. 48. Why are these books called the Gospel? Because man can have no better nor more joyful tidings than these, of a Divine Saviour and everlasting salvation. For the same cause, whenever the Gospel is read in the church, it is prefaced and accompanied by the joyful exclamation, Glory be to thee, O Lord, glory be to thee. 49. Are any of the books of the New Testament historical? Yes. One: the book of the Acts of the holy Apostles. 50. Of what does it give an account? Of the descent of the Holy Ghost on the Apostles, and of the extension through them of Christ's Church. 51. What is an Apostle? The word means a messenger. It is the name given to those disciples of our Lord Jesus Christ whom he sent to preach the Gospel. 52. Which books of the New Testament are doctrinal? The seven general Epistles: namely, one of the Apostle James, two of Peter, three of John, and one of Jude; and fourteen Epistles of the Apostle Paul: namely, one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, and one to the Hebrews. 53. Are there also among the books of the New Testament any prophetical? Such is the book of the Apocalypse. 54. What means this word Apocalypse? 114 It is Greek, and means revelation. 55. What are the contents of this book? A mystical representation of the future destinies of the Christian Church; and of the whole world. 56. What rules must we observe in reading holy Scripture? First, we must read it devoutly, as the Word of God, and with prayer to understand it aright; secondly, we must read it with a pure desire of instruction in faith, and incitement to good works; thirdly, we must take and understand it in such sense as agrees with the interpretation of the orthodox Church and the holy Fathers. 57. When the Church proposes the doctrine of Divine Revelation and of holy Scripture to people for the first time, what signs does she offer that it is really the Word of God? Signs of this are the following: 1. The sublimity of this doctrine, which witnesses that it can not be any invention of man's reason. 2. The purity of this doctrine, which shows that it is from the all-pure mind of God. 3. Prophecies. 4. Miracles. 5. The mighty effect of this doctrine upon the hearts of men, beyond all but divine power. 58. In what way are prophecies signs of a true revelation from God? This may be shown by an example. When the Prophet Isaiah foretold the birth of the Saviour Christ from a virgin, a thing which the natural reason of man could not have so much as imagined, and when, some hundred years after this prophecy, our Lord Jesus Christ was born of the most pure Virgin Mary, it was impossible not to see that the prophecy was the word of the Omniscient, and its fulfillment the work of the Almighty God. Wherefore also the holy Evangelist Matthew, when relating the birth of Christ, brings forward the prophecy of Isaiah: But all this was done, that it might be fulfilled which was spoken of the Lord by the Prophet, saying: Behold a Virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which, being interpreted, is, God with us. Matt. i. 22, 23. 59. What are miracles? Acts which can be done by no power or art of man, but only by the almighty power of God: for example, to raise the dead. 60. How do miracles serve for a sign that the word spoken is from God? He who does true miracles works by the power of God; consequently he is in favor with God, and partaker of the divine Spirit; but to such it must belong to speak only the pure truth; and so, when such a man speaks in God's name, we are sure that by his mouth there speaketh really the Word of God. On this account our Lord Jesus Christ himself owns miracles as a powerful testimony to his divine mission: The works which the Father hath given me to finish, the same works that I do, bear witness of me, that the father hath sent me. John v. 36. 61. Whence may we more particularly see the mighty effect of the doctrine of Christ? 115 From this: that twelve Apostles, taken from among poor and unlearned people, of the lowest class, by this doctrine overcame and subdued to Christ the mighty, the wise, and the rich, kings and their kingdoms. The Composition of the Catechism. 62. What may be a good order for setting forth a catechetical instruction in religion? For this we may follow the book of the Orthodox Confession, approved by the Eastern Patriarchs, and take as our basis the saying of the Apostle Paul, that the whole energies of a Christian, during this present life, consist in these three: faith, hope, charity. And now abideth faith, hope, charity; these three. 1 Cor. xiii. 13. And so the Christian needs: First, Doctrine on faith in God, and on the Sacraments which he reveals; Secondly, Doctrine on hope towards God, and on the means of being grounded in it; Thirdly, Doctrine on love to God, and all that he commands us to love. 63. What does the Church use as her instrument to introduce us to the doctrine of faith? The Creed. 64. What may we take as a guide for the doctrine of hope? Our Lord's Beatitudes and the Lord's Prayer. 65. Where may we find the elements of the doctrine of charity? In the Ten Commandments of the Law of God. THE FIRST PART OF THE ORTHODOX CATECHISM. ON FAITH. On the Creed generally, and on its Origin. 66. What is the Creed? The Creed is an exposition, in few but precise words, of that doctrine which all Christians are bound to believe. 67. What are the words, of this exposition? They are as follows: 1. I believe in one God the Father, Almighty, Maker of heaven and earth, and of all things visible and invisible; 2. And in one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father before all worlds, Light of light, very God of very God, begotten, not made, of one substance with the Father, by whom all things were made; 3. Who for us men, and for our salvation, came down from heaven, and was incarnate of the Holy Ghost, and of the Virgin Mary, and was made man; 4. And was crucified for us, under Pontius Pilate, and suffered, and was buried; 5. And rose again the third day according to the Scripture; 6. And ascended into heaven, and sitteth on the right hand of the Father; 7. And he shall come again with glory to judge the quick and the dead, whose kingdom shall have no end. 116 8. And I believe in the Holy Ghost, the Lord, the Giver of life, who proceedeth from the Father, who with the Father and the Son together is worshiped and glorified, who spake by the Prophets. 9. I believe one Holy, Catholic, and Apostolic Church. 10. I acknowledge one baptism for the remission of sins. 11. I look for the resurrection of the dead; 12. And the life of the world to come. Amen. 68. From whom have we this exposition of the faith? From the Fathers of the first and second œcumenical Councils. 69. What is an œcumenical Council? An assembly of the Pastors and Doctors of the Catholic Church of Christ, as far as possible, from the whole world, for the confirmation of true doctrine and holy discipline among Christians. 70. How many œcumenical Councils have there been? Seven: 1, Of Nicæa; 2, Of Constantinople; 3, Of Ephesus; 4, Of Chalcedon; 5, The second of Constantinople; 6, The third of Constantinople; 7, The second of Nicæa. 71. Whence is the rule for assembling Councils? From the example of the Apostles, who held a Council in Jerusalem. Acts xv. This is grounded also upon the words of Jesus Christ himself, which give to the decisions of the Church such weight that whosoever disobeys them is left deprived of grace as a heathen. But the mean, by which the œcumenical Church utters her decisions, is an œcumenical Council. Tell it unto the Church; but if he neglect to hear the Church, let him be unto thee as a heathen man and a publican. Matt. xviii. 17. 72. What were the particular occasions for assembling the first and second œcumenical Councils, at which the Creed was defined? The first was held for the confirmation of the true doctrine respecting the Son of God, against the error of Arius, who thought unworthily of the Son of God; the second, for the confirmation of the true doctrine respecting the Holy Ghost, against Macedonius, who thought unworthily of the Holy Ghost. 73. Is it long ago that these Councils were held? The first was held in the year 325 from the birth of Christ; the second in 381. On the Articles of the Creed. 74. What method shall we follow in order the better to understand the œcumenical Creed? We must notice its division into twelve articles or parts, and consider each article separately. 75. What is spoken of in each several article of the Creed? The first article of the Creed speaks of God as the prime origin, more particularly of the first Person of the Holy Trinity, God the Father, and of God as the Creator of the world; The second article, of the second Person of the Holy Trinity, Jesus Christ, the Son of God; The third article, of the incarnation of the Son of God; The fourth article, of the suffering and death of Jesus Christ; 117 The fifth article, of the resurrection of Jesus Christ; The sixth article, of the ascension of Jesus Christ into heaven; The seventh article, of the second coming of Jesus Christ upon earth; The eighth article, of the third Person of the Holy Trinity, the Holy Ghost; The ninth article, of the Church; The tenth article, of Baptism, under which are implied the other Sacraments also; The eleventh article, of the future resurrection of the dead; The twelfth article, of the life everlasting. On the First Article. 76. What is it to believe in God? To believe in God is to have a lively belief of his being, his attributes, and works; and to receive with all the heart his revealed Word respecting the salvation of men. 77. Can you show from holy Scripture that faith in God must consist in this? The Apostle Paul writes: Without faith it is impossible to please God; for he that cometh to God must believe that he is, and that he is a rewarder of them, that diligently seek him. Heb. xi. 6. The same Apostle expresses the effect of faith on Christians in the following prayer for them to God: That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man, that Christ may dwell in your hearts by faith. Eph. iii. 16, 17. 78. What must be the immediate and constant effect of a hearty faith in God? The confession of this same faith. 79. What is the confession of the faith? It is openly to avow that we hold the orthodox faith, and this with such sincerity and firmness that neither seductions, nor threats, nor tortures, nor death itself may be able to make us deny our faith in the true God and in our Lord Jesus Christ. 80. For what is the confession of the faith necessary? The Apostle Paul witnesses that it is necessary for salvation. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Rom. x. 10. 81. Why is it necessary to salvation not only to believe, but also to confess the orthodox faith? Because if any one, to preserve his temporal life or earthly goods, shrink from confessing the orthodox faith, he shows thereby that he has not a true faith in God the Saviour, and the life of happiness to come. 82. Why is it not said in the Creed simply, I believe in God, rather than with the addition, in one God? In order to contradict the error of the heathen, who, taking the creature for God, thought there were many gods. 83. What does holy Scripture teach us of the unity of God? The very words of the Creed on this point are taken from the following passage of the Apostle Paul: There is none other God but one. For though there be that are called gods, whether in 118 heaven or on earth, as there be gods many, and lords many, but to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. 1 Cor. viii. 4, 5, 6. 84. Can we know the very essence of God? No. It is above all knowledge, not of men only, but of angels. 85. How does holy Scripture speak on this point? The Apostle Paul says, that God dwelleth in the light, which no man can approach unto, whom no man hath seen, nor can see. 1 Tim. vi. 16. 86. What idea of the essence and essential attributes of God may be derived from divine revelation? That God is a Spirit, eternal, all-good, omniscient, all-just, almighty, omnipresent, unchangeable, all-sufficing to himself, all-blessed. 87. Show all this from holy Scripture. Jesus Christ himself has said that God is a Spirit. John iv. 24. Of the eternity of God David says: Before the mountains were brought forth, or ever the earth and the world were made, Thou art from everlasting and world without end. Psalm xc. 2. In the Apocalypse we read the following doxology to God: Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come. Apoc. iv. 8. The Apostle Paul says that the Gospel was made manifest according to the commandment of the everlasting God. Rom. xvi. 26. Of the goodness of God Jesus Christ himself said: There is none good but one, that is God. Matt. xix. 17. The Apostle John says: God is Love. 1 John iv, 16. David sings: The Lord is gracious and merciful, long-suffering, and of great goodness. The Lord is loving unto every man, and his mercies are over all his works. Psalm cxlv. 8, 9. Of the omniscience of God the Apostle John says: God is greater than our heart, and knoweth all things. 1 John iii. 20. The Apostle Paul exclaims: O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out. Rom. xi. 33. Of the justice of God David sings: The righteous Lord loveth righteousness, his countenance will behold the thing that is just. Psalm xi. 8. The Apostle Paul says that God will render to every man according to his deeds, and that there is no respect of persons with God. Rom. ii. 6, 11. Of the almighty power of God the Psalmist says: He spake, and it was done; he commanded, and it stood fast. Psalm xxxiii. 9. The archangel says in the Gospel: With God nothing shall be impossible. Luke i. 37. The omnipresence of God David describes thus: Whither shall I go from thy Spirit? or whither shall I go from thy presence? If I climb up into heaven, thou art there; if I go down to hell, thou art there also. If I take the wings of the morning, and remain in the uttermost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me. If I say, Peradventure the darkness shall cover me; then shall my night be turned to day. Yea, the darkness is no darkness with thee, but the night is as clear as the day; the darkness and light to thee are both alike. Psalm cxxxix. 6-11. The Apostle James says that With the Father of lights there is no variableness, neither shadow of turning. James i. 17. 119 The Apostle Paul writes that God receiveth not worship of men's hands as though he needed any thing, seeing he giveth to all life, and breath, and all things. Acts xvii. 25. The same Apostle calls God The blessed and only potentate, the King of kings and Lord of lords. 1 Tim. vi. 15. 88. If God is a Spirit, how does holy Scripture ascribe to him bodily parts, as heart, eyes, ears, hands? Holy Scripture in this suits itself to the common language of men; but we are to understand such expressions in a higher and spiritual sense. For instance, the heart of God means his goodness or love; eyes and ears mean his omniscience; hands, his almighty power. 89. If God is every where, how do men say that God is in heaven, or in the church? God is every where; but in heaven he has a special presence manifested in everlasting glory to the blessed spirits; also in churches he has, through grace and sacraments, a special presence devoutly recognized and felt by believers, and manifested sometimes by extraordinary signs. Jesus Christ says: Where two or three are gathered together in my name, there am I in the midst of them. Matt. xviii. 20. 90. How are we to understand these words of the Creed, I believe in one God the Father? This is to be understood with reference to the mystery of the Holy Trinity; because God is one in substance but trine in persons--the Father, the Son, and the Holy Ghost--a Trinity consubstantial and undivided. 91. How does holy Scripture speak of the Blessed Trinity? The chief texts on this point in the New Testament are the following: Go ye therefore and teach all nations, baptizing them, in the name of the Father, and of the Son, and of the Holy Ghost. Matt. xxviii. 19. There are three that bear record in heaven--the Father, the Word, and the Holy Ghost; and these three are one. 1 John v. 7. 92. Is the Holy Trinity mentioned in the Old Testament also? Yes; only not so clearly. For instance: By the Word of the Lord were the heavens made, and all the hosts of them by the Breath of his mouth. Psalm xxxiii. 6. Holy, Holy, Holy is the Lord of Hosts: the whole earth is full of his glory. Isaiah vi. 3. 93. How is one God in three Persons? We can not comprehend this inner mystery of the Godhead; but we believe it on the infallible testimony of the Word of God. The things of God knoweth no man, but the Spirit of God. 1 Cor. ii. 11. 94. What difference is there between the Persons of the Holy Trinity? God the Father is neither begotten, nor proceeds from any other Person: the Son of God is from all eternity begotten of the Father: the Holy Ghost from all eternity proceeds from the Father. 95. Are the three Hypostases or Persons of the Most Holy Trinity all of equal majesty? Yes; all of absolutely equal divine majesty. The Father is true God, the Son equally true God, and the Holy Ghost true God; but yet so that in the three Persons there is only one Tri-personal God. 96. Why is God called the Almighty ( Παντοκράτορα )? Because he upholds all things by his power and his will. 120 97. What is expressed by the words of the Creed, Maker of heaven and earth, and of all things visible and invisible? This: that all was made by God, and that nothing can be without God. 98. Are not these words taken from holy Scripture? They are. The book of Genesis begins thus: In the beginning God created the heaven and the earth. The Apostle Paul, speaking of Jesus Christ, the Son of God, says: By him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. Coloss. i. 16. 99. What is meant in the Creed by the word invisible? The invisible or spiritual world, to which belong the angels. 100. What are the angels? Incorporeal spirits, having intelligence, will, and power. 101. What means the name angel? It means a messenger. 102. Why are they so called? Because God sends them to announce his will. Thus, for instance, Gabriel was sent to announce to the Most Holy Virgin Mary the conception of the Saviour. 103. Which was created first, the visible world or the invisible? The invisible was created before the visible, and the angels before men. (Orthod. Confess. Pt. I. Q. 18.) 104. Can we find any testimony to this in holy Scripture? In the book of Job God himself speaks of the earth thus: Who laid the corner-stone thereof? When the stars were CREATED, all my angels praised me with a loud voice. Job xxxviii. 6, 7. 105. Whence is taken the name of guardian angels? From the following words of holy Scripture: He shall give his angels charge over thee, to guard thee in, all thy ways. Psalm xci. 11. 106. Has each one of us his guardian angels? Without doubt. Of this we may be assured from the following words of Jesus Christ: Take heed that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father, which is in heaven. Matt. xviii. 10. 107. Are all angels good and beneficent? No. There are also evil angels, otherwise called devils. 108. How came they to be evil? They were created good, but they swerved from their duty of perfect obedience to God, and so fell away from him into self-will, pride, and malice. According to the words of the Apostle Jude, they are the angels which kept not their first estate, but left their own habitation. Jude 6. 109. What means the name devil? 121 It means slanderer or deceiver. 110. Why Are the evil angels called devils that is, slanderers or deceivers? Because they are ever laying snares for men, seeking to deceive them, and inspire them with false notions and evil wishes. Of this Jesus Christ, speaking to the unbelieving Jews, says: Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own, for he is a liar and the father of it. John viii. 44. 111. What has holy Scripture revealed to us of the creation of the world? In the beginning God created from nothing the heaven and the earth; and the earth was without form and void. Afterwards God successively produced: on the first day of the world, light; on the second, the firmament or visible heaven; on the third, the gathering together of waters on the earth, the dry land, and what grows thereupon; on the fourth, the sun, moon, and stars; on the fifth, fishes and birds; on the sixth, four-footed creatures living on the earth, and lastly, man. With man the creation finished; and on the seventh day God rested from all his works. Hence the seventh day was called the sabbath, which in the Hebrew tongue means rest. Gen. ii. 2. 112. Were the visible creatures created such as we see them now? No. At the creation every thing was very good, that is, pure, beautiful, and harmless. 113. Are we not informed of something particular in the creation of man? God in the Holy Trinity said: Let us make man in our own image, and after our likeness. Gen. i. 26. And God made the body of the first man, Adam, from the earth; breathed into his nostrils the breath of life; brought him into Paradise; gave him for food, beside the other fruits of Paradise, the fruit of the tree of life; and lastly, having taken a rib from Adam while he slept, made from it the first woman, Eve. Gen. ii. 22. 114. In what consists the image of God? It consists, as explained by the Apostle Paul, In righteousness and holiness of truth. Eph. iv. 24. 115. What is the breath of life? The soul, a substance spiritual and immortal. 116. What is Paradise? The word Paradise means a garden. It is the name given to the fair and blissful abode of the first man, described in the book of Genesis as like a garden. 117. Was the Paradise in which man first lived material or spiritual? For the body it was material, a visible and blissful abode; but for the soul it was spiritual, a state of communion by grace with God, and spiritual contemplation of the creatures. (Greg. Theol. Serm, xxxviii. 42; J. Damasc. Theol. lib. ii. cap. 12, § 3.) 118. What was the tree of life? A tree, by feeding on whose fruit man would have been, even in the body, free from disease and death. 119. Why was Eve made from a rib of Adam? 122 To the intent that all mankind might be by origin naturally disposed to love and defend one another. 120. With what design did God create man? With this, that he should know God, love, and glorify him, and so be happy forever. 121. Has not that will of God, by which man is designed for eternal happiness, its own proper name in theology? It is called the predestination of God. 122. Does God's predestination of man to happiness remain unchanged, seeing that now man is not happy? It remains unchanged; inasmuch as God, of his foreknowledge and infinite mercy, hath predestined to open for man, even after his departure from the way of happiness, a new way to happiness, through his only-begotten Son Jesus Christ. He hath chosen us, in him, before the foundation of the world, are the words of the Apostle Paul. Eph. i. 4. 123. How are we to understand the predestination of God, with respect to men in general, and to each man severally? God has predestined to give to all men, and has actually given them preparatory grace, and means sufficient for the attainment of happiness.1 124. What is said of this by the Word of God? For whom he did foreknow, he also did predestinate. Rom. viii. 29. 125. How does the orthodox Church speak on this point? In the exposition of the faith by the Eastern Patriarchs it is said: As he foresaw that some would use well their free will, but others ill, he accordingly predestined the former to glory, while the latter he condemned. (Art. iii.) 126. What divine energy with respect to the world, and especially to man, follows immediately upon their creation? Divine providence. 127. What is divine providence? Divine providence is the constant energy of the almighty power, wisdom, and goodness of God, by which he preserves the being and faculties of his creatures, directs them to good ends, and assists all that is good; but the evil that springs by departure from good he either cuts off, or corrects it, and turns it to good results. 128. How does holy Scripture speak of God's providence? Jesus Christ himself says: Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Matt. vi. 26. From these words is shown at once God's general providence over the creatures, and his special providence over man. The whole of the ninety-first Psalm is a description of God's special and manifold providence over man. On the Second Article. 123 129. How are we to understand the names Jesus Christ, the Son of God? Son of God is the name of the second Person of the Holy Trinity in respect of his Godhead: This same Son of God was called Jesus, when he was conceived and born on earth as man; Christ is the name given him by the Prophets, while they were as yet expecting his advent upon earth. 130. What means the name Jesus? Saviour. 131. By whom was the name Jesus first given? By the Angel Gabriel. 132. Why was this name given to the Son of God at his conception and birth on earth? Because he was conceived and born to save men. 133. What means the name Christ? Anointed. 134. Whence came the name Anointed? From the anointing with holy ointment, through which are bestowed the gifts of the Holy Ghost. 135. Is it only Jesus, the Son of God, who is called Anointed? No. Anointed was in old time a title of kings, high-priests, and prophets. 136. Why, then, is Jesus, the Son of God, called The Anointed? Because to his manhood were imparted without measure all the gifts of the Holy Ghost; and so he possesses in the highest degree the knowledge of a prophet, the holiness of a high-priest, and the power of a king. 137. In what sense is Jesus Christ called Lord? In this sense: that he is very God; for the name Lord is one of the names of God. 138. What says holy Scripture of the divinity of Jesus Christ, the Son of God? In the beginning was the Word, and the Word was with God, and the Word was God. John i. 1. 139. Why is Jesus Christ called the Son of God, Only-begotten? By this is signified that he only is the Son of God begotten of the substance of God the Father; and so is of one substance with the Father; and consequently excels, beyond comparison, all holy angels and holy men, who are called sons of God by grace. John i. 12. 140. Does holy Scripture call Jesus the Only-begotten? It does. For instance, in the following places of the Evangelist John: The Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the Only-begotten of the Father, full of grace and truth. John i. 14. No man hath, seen God at any time; the Only-begotten Son, which is in the bosom of the Father, he hath declared him. John i. 18. 141. Why in the Creed is it said further of the Son of God that he is begotten of the Father? By this is expressed that personal property by which he is distinguished from the other Persons of the Holy Trinity. 142. Why is it said that he is begotten before all worlds? 124 That none should think there was ever a time when he was not. In other words, by this is expressed that Jesus Christ is the Son of God from everlasting, even as God the Father is from everlasting. 143. What mean in the Creed the words Light of light? Under the figure of the visible light they in some manner explain the incomprehensible generation of the Son of God from the Father. When we look at the sun, we see light: from this light is generated the light visible every where beneath; but both the one and the other is one light, indivisible, and of one nature. In like manner, God the Father is the everlasting Light. 1 John i. 5. Of him is begotten the Son of God, who also is the everlasting Light; but God the Father and God the Son are one and the same everlasting Light, indivisible, and of one divine nature. 144. What force is there in the words of the Creed, Very God of very God? This: that the Son of God is called God in the same proper sense as God the Father. 145. Are not these words from holy Scripture? Yes. They are taken from the following passage of John the Divine: We know that the Son of God is come, and hath given us [light and] understanding, that we may know the true God, and be in him that is true, in his Son Jesus Christ. This is the true God and eternal life. 1 John v. 20. 146. Why is it further added of the Son of God in the Creed that he is begotten, not made? This was added against Arius, who impiously taught that the Son of God was made. 147. What mean the words, Of one substance with the Father? They mean that the Son of God is of one and the same divine substance with God the Father. 148. How does holy Scripture speak of this? Jesus Christ himself speaks of himself and of God the Father thus: I and the Father are one. John x. 30. 149. What is shown by the next words in the Creed, By whom all things were made? This: that God the Father created all things by his Son, as by his eternal Wisdom and his eternal Word. All things were made by him, and without him was not any thing made which was made. John i. 3. On the Third Article. 150. Of whom is it said in the Creed, that he came down from heaven? Of the Son of God. 151. How came he down from heaven, seeing that as God he is every where? It is true that he is every where; and so he is always in heaven, and always on earth; but on earth he was before invisible; afterwards he appeared in the flesh. In this sense it is said that he came down from heaven. 152. How does holy Scripture speak of this? I will repeat Jesus Christ's own words: No man hath ascended up to heaven but he that came down from heaven, even the Son of Man which is in heaven. John iii. 13. 125 153. Wherefore did the Son of God come down from heaven? For us men, and for our salvation, as it is said in the Creed. 154. In what sense is it said that the Son of God came down from heaven for us men? In this sense: that he came upon earth not for one nation, nor for some men only, but for us men universally. 155. To save men from what did he come upon earth? From sin, the curse, and death. 156. What is sin? Transgression of the law. Sin is the transgression of the law. 1 John iii. 4. 157. Whence is sin in men, seeing that they were created in the image of God, and God can not sin? From the devil. He that committeth sin is of the devil; for the devil sinneth from the beginning. 1 John iii. 8. 158. How did sin pass from the devil to men? The devil deceived Eve and Adam, and induced them to transgress God's commandment. 159. What commandment? God commanded Adam in Paradise not to eat of the fruit of the Tree of the knowledge of good and evil, and withal told him, that so soon as he ate thereof he should surely die. 160. Why did it bring death to man to eat of the fruit of the Tree of the knowledge of good and evil? Because it involved disobedience to God's will, and so separated man from God and his grace, and alienated him from the life of God. 161. What propriety is there in the name of the Tree of the knowledge of good and evil? Man through this tree came to know by the act itself what good there is in obeying the will of God, and what evil in disobeying it. 162. How could Adam and Eve listen to the devil against the will of God? God of his goodness, at the creation of man, gave him a will naturally disposed to love God, but still free; and man used this freedom for evil. 163. How did the devil deceive Adam and Eve? Eve saw in Paradise a serpent, which assured her that if men ate of the fruit of the tree of the knowledge of good and evil, they would know good and evil, and would become as gods. Eve was deceived by this promise, and by the fairness of the fruit, and ate of it. Adam ate after her example. 164. What came of Adam's sin? The curse, and death. 165. What is the curse? 126 The condemnation of sin by God's just judgment, and the evil which from sin came upon the earth for the punishment of men. God said to Adam, Cursed is the ground for thy sake. Gen. iii. 17. 166. What is the death which came from the sin of Adam? It is twofold: bodily, when the body loses the soul which quickened it; and spiritual, when the soul loses the grace of God, which quickened it with the higher and spiritual life. 167. Can the soul, then, die as well as the body? It can die, but not so as the body. The body, when it dies, loses sense, and is dissolved; the soul, when it dies by sin, loses spiritual light, joy, and happiness, but is not dissolved nor annihilated, but remains in a state of darkness, anguish, and suffering. 168. Why did not the first man only die, and not all, as now? Because all have come of Adam since his infection by sin, and all sin themselves. As from an infected source there naturally flows an infected stream, so from a father infected with sin, and consequently mortal, there naturally proceeds a posterity infected like him with sin, and like him mortal. 169. How is this spoken of in holy Scripture? By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. Rom. v. 12. 170. Had man any benefit from the fruit of the tree of life after he had sinned? After he had sinned, he could no more eat of it, for he was driven out of Paradise. 171. Had men, then, any hope left of salvation? When our first parents had confessed before God their sin, God, of his mercy, gave them a hope of salvation. 172. In what consisted this hope? God promised that the seed of the woman should bruise the serpents head. Gen. iii. 15. 173. What did that mean? This: that Jesus Christ should overcome the devil who had deceived men, and deliver them from sin, the curse, and death. 174. Why is Jesus Christ called the seed of the woman? Because he was born on earth without man, from the Most Holy Virgin Mary. 175. What benefit was there in this promise? This: that from the time of the promise men could believe savingly in the Saviour that was to come, even as we now believe in the Saviour that has come. 176. Did people, in fact, in old time believe in the Saviour that was to come? Some did, but the greater part forgot God's promise of a Saviour. 177. Did not God repeat this promise? More than once. For instance, he made to Abraham the promise of a Saviour in the following words: In thy seed shall all the nations of the earth be blessed. Gen. xxii. 18. The same promise 127 he repeated afterwards to David in the following words: I will set up thy seed after thee, and I will establish his throne forever. 2 Kings vii. 12,13. 178. What do we understand by the word incarnation? That the Son of God took to himself human flesh without sin, and was made man, without ceasing to be God. 179. Whence is taken the word incarnation? From the words of the Evangelist John: The Word was made flesh. John i. 14. 180. Why in the Creed, after it has been said of the Son of God that he was incarnate, is it further added that he was made man? To the end that none should imagine that the Son of God took only flesh or a body, but should acknowledge in him a perfect man consisting of body and soul. 181. Have we for this any testimony of holy Scripture? The Apostle Paul writes: There is one Mediator between God and men, the man Christ Jesus. 1 Tim. ii. 5. 182. And so is there only one nature in Jesus Christ? No. There are in him, without separation and without confusion, two natures, the divine and the human, and answering to these natures two wills. 183. Are there not, therefore, two persons? No. One person, God and man together; in one word, a God-man. 184. What says holy Scripture of the incarnation of the Son of God by the Holy Ghost of the Virgin Mary? The Evangelist Luke relates that when the Virgin Mary had asked the angel, who announced to her the conception of Jesus, How shall this be, seeing I know not a man? The angel replied to her: The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee : therefore also that holy thing which shall be born of thee shall be called the Son of God. Luke i. 34,35. 185. Who was the Virgin Mary? A holy virgin of the lineage of Abraham and David, from whose lineage the Saviour, by God's promise, was to come; betrothed to Joseph, a man of the same lineage, in order that he might be her guardian; for she was dedicated to God with a vow of perpetual virginity. 186. Did the Most Holy Mary remain, in fact, ever a virgin? She remained and remains a virgin before the birth, during the birth, VOL. II.--HH and after the birth of the Saviour; and therefore is called ever-virgin. 187. What other great title is there with which the Orthodox Church honors the Most Holy Virgin Mary? That of Mother of God. 188. Can you show the origin of this title in holy Scripture? 128 It is taken from the following words of the Prophet Isaiah : Behold, a virgin shall conceive, and bear a Son, and they shall call his name Immanuel, which, being interpreted, is, God with us. Isaiah vii. 14; Matt. i. 23. So, also, the righteous Elisabeth calls the Most Holy Virgin The Mother of the Lord; which title is all one with that of Mother of God. Whence is this to me, that the Mother of my Lord should come to me? Luke i. 43. 189. In what sense is the Most Holy Virgin called Mother of God? Although Jesus Christ was born of her not after his Godhead, which is eternal, but after the manhood, still she is rightly called the Mother of God; because he that was born of her was, both in the conception itself and in the birth from her, as he ever is, very God. 190. What thoughts should you have of the exalted dignity of the Most Holy Virgin Mary? As Mother of the Lord she excels in grace and nearness to God, and so also in dignity, every created being; and therefore the Orthodox Church honors her far above the cherubim and seraphim. 191. What is there further to be remarked of the birth of Jesus Christ from the Most Holy Mother of God? This: that since this birth was perfectly holy and void of sin, it was also without pain; for it was among the penalties of sin that God ordained Eve in sorrows to bring forth children. (J. Damasc. Theol. lib. iv. cap. 14, 6.) 192. What tokens had God's providence prepared, that men might know the Saviour, when he was born to them? Many exact predictions of various circumstances of his birth and life on earth. For instance, the Prophet Isaiah foretold that the Saviour should be born of a virgin. Isaiah vii. 14. The Prophet Micah foretold that the Saviour should be born in Bethlehem; and this prophecy the Jews understood even before they heard of its fulfillment. Matt. ii. 4-6. The Prophet Malachi, after the building of the second temple at Jerusalem, foretold that the coming of the Saviour was drawing nigh, that he should come to this temple, and that before him should be sent a forerunner like unto the Prophet Elias, clearly pointing by this to John the Baptist. Mal. iii. 1; iv. 5. The Prophet Zachariah foretold the triumphal entry of the Saviour into Jerusalem. Zach. ix. 9. The Prophet Isaiah, with wonderful clearness, foretold the sufferings of the Saviour. Isaiah liii. David, in the twenty-second Psalm, described the sufferings of the Saviour on the cross with as great exactness as if he had written at the foot of the cross itself. And Daniel, 490 years before, foretold the appearance of the Saviour, his death on the cross, and the subsequent destruction of the temple and of Jerusalem, and abolition of the Old Testament sacrifices. Dan. ix. 193. Did men, in fact, recognize Jesus Christ as the Saviour at the time that he was born and lived upon earth? Many did recognize him by various ways. The wise men of the East recognized him by a star, which before his birth appeared in the East. The shepherds of Bethlehem knew of him from angels, who distinctly told them that the Saviour was born in the City of David. Simeon and Anna, by special revelation of the Holy Ghost, knew him when he was brought, forty days after his birth, into the temple. John the Baptist, at the river Jordan, at his baptism, knew him by revelation, by the descent of the Holy Ghost upon him in the form of a dove, and by a voice from heaven from God the Father: This is my beloved Son, in whom I am well pleased. Matt. iii. 17. A like voice was heard of him by the Apostles Peter, James, and John, at the time of his 129 transfiguration on the mount: This is my beloved Son, in whom I am well pleased: hear him. Mark ix. 7. Besides this, very many recognized him by the excellence of his doctrine, and especially by the miracles which he wrought. 194. What miracles did Jesus Christ work? People suffering under incurable diseases, and possessed by demons, were healed by him in the twinkling of an eye, by a single word, or by the touch of his hand, and even through their touching his garment. Once with five, at another time with seven loaves he fed in the wilderness several thousand men. He walked on the waters, and by a word calmed the storm. He raised the dead: the son of the widow of Nain, the daughter of Jairus, and Lazarus on the fourth day after his death. 195. You said that the Son of God was incarnate for our salvation: in what way did he effect it? By his doctrine, his life, his death, and resurrection. 196. What was Christ's doctrine? The Gospel of the kingdom of God, or, in other words, the doctrine of salvation and eternal happiness, the same that is now taught in the Orthodox Church. Mark i. 14, 15. 197. How have we salvation by Christ's doctrine? When we receive it with all our heart, and walk according to it. For, as the lying words of the devil, received by our first parents, became in them the seed of sin and death; so, on the contrary, the true Word of Christ, heartily received by Christians, becomes in them the seed of a holy and immortal life. They are, in the words of the Apostle Peter, born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth forever. 1 Peter i. 23. 198. How have we salvation by Christ's life? When we imitate it. For he says, If any one serve me, let him follow me; and where I am, there shall also my servant be. John xii. 26. On the Fourth Article. 199. How came it to pass that Jesus Christ was crucified, when his doctrine and works should have moved all to reverence him? The elders of the Jews and the scribes hated him, because he rebuked their false doctrine and evil lives, and envied him, because the people, which heard him teach and saw his miracles, esteemed him more than them; and hence they falsely accused him, and condemned him to death. 200. Why is it said that Jesus Christ was crucified under Pontius Pilate? To mark the time when he was crucified. 201. Who was Pontius Pilate? The Roman governor of Judæa, which had become subject to the Romans. 202. Why is this circumstance worthy of remark? Because in it we see the fulfillment of Jacob's prophecy: The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come: and He is the desire of the nations. Gen. xlix. 10. 203. Why is it not only said in the Creed that Jesus Christ was crucified, but also added that he suffered? 130 To show that his crucifixion was not only a semblance of suffering and death, as some heretics said, but a real suffering and death. 204. Why is it also mentioned that he was buried? This likewise is to assure us that he really died, and rose again; for his enemies even set a watch at his sepulchre, and sealed it. 205. How could Jesus Christ suffer and die when he was God? He suffered and died, not in his Godhead, but in his manhood; and this not because he could not avoid it, but because it pleased him to suffer. He himself had said: I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. John x. 17,18. 206. In what sense is it said that Jesus Christ was crucified for us? In this sense: that he, by his death on the cross, delivered us from sin, the curse, and death. 207. How does holy Scripture speak of this deliverance? Of deliverance from sin: In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. Ephes. i. 7. Of deliverance from the curse: Christ has redeemed us from the curse of the law being made a curse for us. Gal. iii. 13. Of deliverance from death: Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that hath the power of death, that is, the devil; and deliver them who, through fear of death, were all their lifetime subject to bondage. Heb. ii. 14, 15. 208. How does the death of Jesus Christ upon the cross deliver us from sin, the curse, and death? That we may the more readily believe this mystery, the Word of God teaches us of it, so much as we may be able to receive, by the comparison of Jesus Christ with Adam. Adam is by nature the head of all mankind, which is one with him by natural descent from him. Jesus Christ, in whom the Godhead is united with manhood, graciously made himself the new almighty Head of men, whom he unites to himself through faith. Therefore as in Adam we had fallen under sin, the curse, and death, so we are delivered from sin, the curse, and death in Jesus Christ. His voluntary suffering and death on the cross for us, being of infinite value and merit, as the death of one sinless, God and man in one person, is both a perfect satisfaction to the justice of God, which had condemned us for sin to death, and a fund of infinite merit, which has obtained him the right, without prejudice to justice, to give us sinners pardon of our sins, and grace to have victory over sin and death. God hath willed to make known to his saints what is the riches of the glory of this mystery of the Gentiles, which is Christ in you, the hope of glory. Col. i. 26, 27. For if by one man's offense death reigned by one, much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. Rom. v. 17. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit. For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and, death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the 131 flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the spirit. Rom. viii. 1-4. 209. Was it for us all, strictly speaking, that Jesus Christ suffered? For his part, he offered himself as a sacrifice strictly for all, and obtained for all grace and salvation; but this benefits only those of us who, for their parts, of their own free will, have fellowship in his sufferings, being made conformable unto his death. Phil. iii. 10. 210. How can we have fellowship in the sufferings and death of Jesus Christ? We have fellowship in the sufferings and death of Jesus Christ through a lively and hearty faith, through the Sacraments, in which is contained and sealed the virtue of his saving sufferings and death, and, lastly, through the crucifixion of our flesh with its affections and lusts. I, says the Apostle, through the law, am dead to the law, that I may live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave himself for me. Gal. ii. 19, 20. Know ye not, that as many of us as were baptized into Jesus Christ, were baptized into his death? Rom. vi. 3. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. 1 Cor. xi. 26. They that are Christ's have crucified the flesh with the affections and lusts. Gal. v. 24. 211. How can we crucify the flesh with the affections and lusts? By bridling the affections and lusts, and by doing what is contrary to them. For instance, when anger prompts us to revile an enemy and to do him harm, but we resist the wish, and, remembering how Jesus Christ on the cross prayed for his enemies, pray likewise for ours; we thus crucify the affection of anger. On the Fifth Article. 212. What is the first proof and earnest given by Jesus Christ that his sufferings and death have wrought salvation for us men? This: that he rose again, and so laid the foundation for our like blessed resurrection. Now is Christ risen from the dead, and become the first-fruits of them that slept. 1 Cor. xv. 20. 213. What should we think of the state in which Jesus Christ was after his death, and before his resurrection? This is described in the following hymn of the Church: In the grave as to the flesh, in hades with thy soul, as God, in paradise with the thief, and on the throne wert thou, O Christ, together with the Father and the Spirit, filling all things, thyself uncircumscribed. 214. What is hades or hell? Hades is a Greek word, and means a place void of light. In divinity, by this name is understood a spiritual prison, that is, the state of those spirits which are separated by sin from the sight of God's countenance, and from the light and blessedness which it confers. Jude i. 6; Octoich. tom. v.; sticher. ii. 4. 215. Wherefore did Jesus Christ descend into hell? 132 To the end that he might there also preach his victory over death, and deliver the souls which with faith awaited his coming. 216. Does holy Scripture speak of this? It is referred to in the following passage: For Christ also hath once suffered for sins, the just for the unjust, that he may bring us to God, being put to death in the flesh, but quickened in the Spirit; in which also he went and preached unto the spirits in prison. 1 Pet. iii. 18, 19. 217. What is there for us to remark on the next words of the Creed: and rose again the third day, according to the Scripture? These words were put into the Creed from the following passage in the Epistle to the Corinthians: For I delivered unto you first of all that which I also received, how that Christ died for our sins, according to the Scripture; and that he was buried, and that he rose again the third day, according to the Scripture. 1 Cor. xv. 3, 4. 218. What force is there in these words: according to the Scripture? By this is shown that Jesus Christ died and rose again, precisely as had been written of him prophetically in the books of the Old Testament. 219. Where, for instance, is there any thing written of this? In the fifty-third chapter of the book of the Prophet Isaiah, for instance, the suffering and death of Jesus Christ is imaged forth with many particular traits: as, He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. Isaiah liii. 5. Of the resurrection of Christ the Apostle Peter quotes the words of the sixteenth Psalm: For why? thou shalt not leave my soul in hell, neither shalt thou suffer thy holy one to see corruption. Acts ii. 27. 220. Is this also in the Scripture of the Old Testament, that Jesus Christ should rise again precisely on the third day? A prophetic type of this was set forth in the Prophet Jonah: And Jonah was in the belly of the fish three days and three nights. Jonah i. 17. 221. How was it known that Jesus Christ had risen? The soldiers who watched his sepulchre knew this with terror, because an angel of the Lord rolled away the stone which closed his sepulchre, and at the same time there was a great earthquake. Angels likewise announced the resurrection of Christ to Mary Magdalene and some others. Jesus Christ himself on the very day of his resurrection appeared to many: as to the women bringing spices, to Peter, to the two disciples going to Emmaus, and, lastly, to all the Apostles in the house, the doors being shut. Afterwards he oftentimes showed himself to them during the space of forty days; and one day he was seen of more than five hundred believers at once. 1 Cor. xv. 6. 222. Why did Jesus Christ after his resurrection show himself to the Apostles during the space of forty days? During this time he continued to teach them the mysteries of the kingdom of God. Acts i. 3. On the Sixth Article. 223. Is the statement of our Lord's ascension in the sixth article of the Creed taken from holy Scripture? 133 It is taken from the following passages of holy Scripture: He that descended is the same also that ascended up far above all heavens, that he might fill all things. Eph. iv. 10. We have such a High- Priest, who is set on the right hand of the throne of the majesty in the heavens. Heb. viii. 1. 224. Was it in his Godhead or his manhood that Jesus Christ ascended into heaven? In his manhood. In his Godhead he ever was and is in heaven. 225. How does Jesus Christ sit at the right hand of God the Father, seeing that God is every where? This must be understood spiritually; that is, Jesus Christ has one and the same majesty and glory with God the Father. On the Seventh Article. 226. How does holy Scripture speak of Christ's coming again? This Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts i. 11. This was said to the Apostles by angels at the very time of our Lord's ascension. 227. How does it speak of his future judgment? The hour is coming, in which all that are in the graves shall hear the voice of the Son of God, and shall come forth: they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John v. 28, 29. These are the words of Christ himself. 228. How does it speak of his kingdom which is to have no end? He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David; and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end. Luke i. 32, 33. These are the words of the angel to the Mother of God 229. Will the second coming of Christ be like his first? No; very different. He came to suffer for us in great humility, but he shall come to judge us in his glory, and all the holy angels with him. Matt. xxv. 31. 230. Will he judge all men? Yes. All, without exception. 231. How will he judge them? The conscience of every man shall be laid open before all, and not only all deeds which he has ever done in his whole life upon earth be revealed, but also all the words he has spoken, and all his secret wishes and thoughts. The Lord shall come, who will bring to light the hidden things of darkness, and will make manifest the counsels of the heart: and then shall every man have praise of God. 1 Cor. iv. 5. 232. Will he then condemn us even for evil words or thoughts? Without doubt he will, unless we efface them by repentance, faith, and amendment of life. I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. Matt. xii. 36. 233. Will Jesus Christ soon come to judgment? 134 We know not. Therefore we should live so as to be always ready. The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night. 2 Pet. iii. 9, 10. Watch, therefore, for ye know neither the day nor the hour wherein the Son of man cometh. Matt. xxv. 13. 234. Are there not, however, revealed to us some signs of the nearer approach of Christ's coming? In the Word of God certain signs are revealed, as the decrease of faith and love among men, the abounding of iniquity and calamities, the preaching of the Gospel to all nations, and the coming of Antichrist. Matt. xxiv. 235. What is Antichrist? An adversary of Christ, who will strive to overthrow Christianity, but instead of doing so shall himself come to a fearful end. 2 Thess. ii. 8. 236. What is Christ's kingdom? Christ's kingdom is, first, the whole world; secondly, all believers upon earth; thirdly, all the blessed in heaven. The first is called the kingdom of nature; the second, the kingdom of grace; the third, the kingdom of glory. 237. Which of these is meant when it is said in the Creed that of Christ's kingdom there shall be no end? The kingdom of glory. On the Eighth Article. 238. In what sense is the Holy Ghost called the Lord? In the same sense as the Son of God, that is, as very God. 239. Is this witnessed by holy Scripture? It is plain from the words spoken by the Apostle Peter to rebuke Ananias: Why hath Satan fitted thine heart to lie to the Holy Ghost? and further on, Thou hast not lied unto men, but unto God. Acts v. 3, 4. 240. What are we to understand by this, that the Holy Ghost is called the Giver of life? That he, together with God the Father and the Son, giveth life to all creatures, especially spiritual life to men. Except a man be born of water and of the Spirit, he can not enter into the kingdom of God. John iii. 5. 241. Whence know we that the Holy Ghost proceedeth from the Father? This we know from the following words of Jesus Christ himself: But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John xv. 26. 242. Does the doctrine of the procession of the Holy Ghost from the Father admit of any change or supplement? 135 No. First, because the Orthodox Church, in this doctrine, repeats the very words of Jesus Christ; and his words, without doubt, are an exact and perfect expression of the truth. Secondly, because the second œcumenical Council, whose chief object was to establish the true doctrine respecting the Holy Ghost, has without doubt sufficiently set forth the same in the Creed; and the Catholic Church has acknowledged this so decidedly, that the third œcumenical Council in its seventh canon forbade the composition of any new Creed. For this cause John Damascene writes: Of the Holy Ghost, we both say that he is from the Father, and call him the Spirit of the Father; while we nowise say that he is from the Son, but only call him the Spirit of the Son. (Theol. lib. i. c. 11; v. 4.) 243. Whence does it appear that the Holy Ghost is equally with the Father and the Son, and, together with them, to be worshiped and glorified? It appears from this, that Jesus Christ commanded to baptize in the name of the Father, and of the Son, and of the Holy Ghost. Matt. xxviii. 19. 244. Why is it said in the Creed that the Holy Ghost spake by the prophets? This is said against certain heretics, who taught that the books of the Old Testament were not written by the Holy Ghost. 245. Does holy Scripture witness that the Holy Ghost really spake by the prophets? The Apostle Peter writes: For prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost. 2 Pet. i. 21. 246. Did not the Holy Ghost speak also by the Apostles? Certainly he did. Unto the prophets, says also the Apostle Peter, it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you by the Holy Ghost sent down from heaven. Pet. i. 12. 247. Why, then, is there no mention of the Apostles in the Creed? Because when the Creed was composed none doubted of the inspiration of the Apostles. 248. Was not the Holy Ghost manifested to men in some very special manner? Yes. He came down upon the Apostles, in the form of fiery tongues, on the fiftieth day after the resurrection of Jesus Christ. 249. Is the Holy Ghost communicated to men even now likewise? He is communicated to all true Christians. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 1 Cor. iii. 16. 250. How may we be made partakers of the Holy Ghost? Through fervent prayer, and through the Sacraments. If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him? Luke xi. 13. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour. Titus iii. 4-6. 251. What are the chief gifts of the Holy Ghost? 136 The chief and more general are, as reckoned by the Prophet Isaiah, the following seven: the spirit of the fear of God, the spirit of knowledge, the spirit of might, the spirit of counsel, the spirit of understanding, the spirit of wisdom, the spirit of the Lord, or the gift of piety and inspiration in the highest degree. Isaiah xi. 2. On the Ninth Article. 252. What is the Church? The Church is a divinely instituted community of men, united by the orthodox faith, the law of God, the hierarchy, and the Sacraments. 253. What is it to believe in the Church? It is piously to honor the true Church of Christ, and to obey her doctrine and commandments, from a conviction that grace ever abides in her, and works, teaches, and governs unto salvation, flowing from her one only everlasting Head, the Lord Jesus Christ. 254. How can the Church, which is visible, be the object of faith, when faith, as the Apostle says, is the evidence of things not seen? First, though the Church be visible, the grace of God, which dwells in her, and in those who are sanctified in her, is not so; and this it is which properly constitutes the object of faith in the Church. Secondly, the Church, though visible so far as she is upon earth, and contains all Orthodox Christians living upon earth, still is at the same time invisible, so far as she is also partially in heaven, and contains all those that have departed hence in true faith and holiness. 255. On what may we ground the idea that the Church is at once upon earth and in heaven? On the following words of the Apostle Paul, addressed to Christians: Ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus Christ the Mediator of the new covenant. Heb. xii. 22-24. 256. How are we assured that the grace of God abides in the true Church? First, by this: that her Head is Jesus Christ, God and man in one person, full of grace and truth, who fills his body also, that is, the Church, with like grace and truth. John i. 14, 17. Secondly, by this: that he has promised his disciples the Holy Ghost to abide with them forever, and that, according to this promise, the Holy Ghost appoints the pastors of the Church. John xiv. 16. The Apostle Paul says of Jesus Christ, that God the Father gave him to be head over all things to the Church, which is his body. Eph. i. 22, 23. The same Apostle says to the pastors of the Church: Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you Bishops, to feed the Church of our Lord and God, which he hath purchased with his own blood. Acts xx. 28. 257. How are we further assured that the grace of God abides in the Church even till now, and shall abide in it to the end of the world? Of this we are assured by the following sayings of Jesus Christ himself and his Apostle: I will build my Church, and the gates of hell shall not prevail against it. Matt. xvi. 18. I am with you 137 alway, even unto the end of the world. Amen. Matt. xxviii. 20. Unto him, God the Father, be glory in the Church by Christ Jesus throughout all ages, world without end. Amen. Eph. iii. 21. 258. Why is the Church one? Because she is one spiritual Body, has one Head, Christ, and is animated by one Spirit of God. There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all. Eph. iv. 4-6. 259. Are we still more expressly assured that Jesus Christ is the one only Head of the one Church? The Apostle Paul writes, that for the Church, as the building of God, other foundation can no man lay than that is laid, which is Jesus Christ. 1 Cor. iii. 10, 11. Wherefore the Church, as the Body of Christ, can have no other Head than Jesus Christ. The Church, being to abide through all generations of time, needs also an ever-abiding head; and such is Jesus Christ alone. Wherefore, also, the Apostles take no higher title than that of ministers of the Church. Col. i. 24, 25. 260. What duty does the unity of the Church lay on us? That of endeavoring to keep the unity of the Spirit in the bond of peace. Eph. iv. 3. 261. How does it agree with the unity of the Church, that there are many separate and independent churches, as those of Jerusalem, Antioch, Alexandria, Constantinople, Russia? These are particular churches, or parts of the one Catholic Church: the separateness of their visible organization does not hinder them from being all spiritually great members of the one body of the Universal Church, from having one Head, Christ, and one spirit of faith and grace. This unity is expressed outwardly by unity of Creed, and by communion in prayer and Sacraments. 262. Is there likewise unity between the Church on earth and the Church in heaven? Doubtless there is, both by their common relation to one Head, our Lord Jesus Christ, and by mutual communion with one another. 263. What means of communion has the Church on earth with the Church in heaven? The prayer of faith and love. The faithful who belong to the Church militant upon earth, in offering their prayers to God, call at the same time to their aid the saints who belong to the Church in heaven; and these, standing on the highest steps of approach to God, by their prayers and intercessions purify, strengthen, and offer before God the prayers of the faithful living upon earth, and by the will of God work graciously and beneficently upon them, either by invisible virtue, or by distinct apparitions, and in divers other ways. 264. On what is grounded the rule of the Church upon earth to invoke in prayer the saints of the Church in heaven? On a holy tradition, the principle of which is to be seen also in holy Scripture. For instance, when the Prophet David cries out in prayer, O Lord God of Abraham, Isaac, and of Israel our fathers, he makes mention of saints in aid of his prayer, exactly as now the Orthodox Church calls upon Christ our true God, by the prayers of his most pure Mother and all his saints. See 1 Chron. xxix. 18. 138 Cyril of Jerusalem, in his explanation of the divine Liturgy, says: We make mention also of those who are before departed, first, of the Patriarchs, Prophets, Apostles, and Martyrs, that by their entreaties and intercession God may receive our prayers. (Cat. Myst. v. c. 9.) Basil the Great, in his sermon on the day of the Forty Holy Martyrs, says: Whoever is afflicted has recourse to the Forty, and whoever is joyful runs to the same; the one that he may find relief from his sorrows, the other that he may keep his happiness. Here the pious wife is to be seen praying for her children; another asks the return of her absent husband; another the restoration of health to the sick. Yes; let your petitions be with the Martyrs. 265. Is there any testimony of holy Scripture to the mediatory prayer of the saints in heaven? The Evangelist John, in the Revelation, saw in heaven an angel, to whom was given much incense, that he should offer it, by the prayers of all saints, upon the golden altar which was before the throne; and the smoke of the incense ascended up by the prayers of the saints out of the hands of the angel before God. Rev. viii. 3, 4. 266. Is there any testimony of holy Scripture to beneficent apparitions of saints from heaven? The Evangelist St. Matthew relates that after the death of our Lord Jesus Christ upon the cross, many bodies of the saints which slept arose, and came out of the graves, after his resurrection, and went into the holy city, and appeared unto many. Matt. xxvii. 52, 53. And since a miracle so great could not be without some adequate end, we must suppose that the saints which then arose appeared for this, that they might announce the descent of Jesus Christ into hell, and his triumphal resurrection; and so move men born in the Church of the Old Testament to pass over the more readily into that of the New, then opened. 267. What testimonies are there to confirm us in the belief that the saints, after their departure, work miracles through certain earthly means? The second (fourth in the Greek) book of Kings testifies that by touching the bones of the Prophet Elisha a dead man was raised to life. 2 (4) Kings xiii. 21. The Apostle Paul not only in his own immediate person wrought healings and miracles, but the same was done also in his absence by handkerchiefs and aprons taken from his body. Acts xix. 12. By this example we may understand that the saints, even after their deaths, may in like manner work beneficently through earthly means, which have received from them holy virtue. Gregory the Divine, in his first discourse against Julian, says: Thou wast not abashed by the sacrifices offered for Christ, nor didst fear the great athletes, John, Peter, Paul, James, Stephen, Luke, Andrew, Thecla, and the rest, who before and after these suffered for the truth; who withstood both fire and sword, the torturers, and all sufferings present or threatened, as if their bodies were not their own, or they had had no bodies at all. For what? That they might not, so much as by a word, betray their religion. To whom also great honors and triumphs are with just reason awarded: by whom devils are expelled and diseases healed: who appear in visions, and prophecy: whose very bodies, though separate, when touched or reverenced, have like power with their holy souls; and drops of whose blood, those least tokens of their suffering, like power with their bodies. John Damascene writes thus: The relics of the saints have been given us by our Lord Jesus Christ as salutary springs, from which manifold blessings flow. And as if in explanation of this, he remarks, that through the mind their bodies also were inhabited of God. (Theol. lib. iv. cap. 15, 3, 4.) 268. Why is the Church holy? 139 Because she is sanctified by Jesus Christ through his passion, through his doctrine, through his prayer, and through the Sacraments. Christ loved the Church, and gave himself for it; that he might sanctify it, having cleansed it with the washing of water by the Word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy, and without blemish. Eph. v. 25-27. In his prayer to God the Father for believers, Jesus Christ said among other things: Sanctify them through thy truth: thy Word is truth. And for their sakes I sanctify myself, that they also may be sanctified in truth. John xvii.17, 19. 269. How is the Church holy, when she has in her sinners? Men, who sin, but purify themselves by true repentance, hinder not the Church from being holy; but impenitent sinners, either by the visible act of Church authority, or by the invisible judgment of God, are cut off from the body of the Church; and so she is, in respect of these, also kept holy. Put away from among yourselves that wicked person. 1 Cor. v. 13. Nevertheless the foundation of God standeth sure, having this seal: The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 2 Tim. ii. 19.

270. Why is the Church called Catholic, or, which is the same thing, Universal? Because she is not limited to any place, nor time, nor people, but contains true believers of all places, times, and peoples. The Apostle Paul says that the Word of the Gospel is in all the world; and bringeth forth fruit (Coloss. i. 5, 6), and that in the Christian Church there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian nor Scythian, bond nor free: but Christ is all, and in all. Coloss. iii. 11. They which be of faith, are blessed with faithful Abraham. Gal. iii. 9. 271. What great privilege has the Catholic Church? She alone has the sublime promises that the gates of hell shall not prevail against her; that the Lord shall be with her even to the end of the world; that in her shall abide the glory of God in Christ Jesus throughout all generations forever; and consequently that she shall never apostatize from the faith, nor sin against the truth of the faith, or fall into error. We undoubtingly confess, as sure truth, that the Catholic Church can not sin, nor err, nor utter falsehood in place of truth; for the Holy Ghost, ever working through his faithful ministers the fathers and doctors of the Church, preserves her from all error. (Missive of the Eastern Patriarchs on the Orthodox Faith, Art. 12.) 272. If the Catholic Church contains all true believers in the world, must we not acknowledge it to be necessary for salvation that every believer should belong to her? Exactly so. Since Jesus Christ, in the words of St. Paul, is the Head of the Church, and he is the Saviour of the Body, it follows that, to have part in his salvation, we must necessarily be members of his body, that is, of the Catholic Church. Eph. v. 23. The Apostle Peter writes that baptism saveth us after the figure of the ark of Noah. All who were saved from the general deluge were saved only in the ark; so all who obtain everlasting salvation obtain it only in the one Catholic Church. 273. What thoughts and remembrances should we associate with the name of the Eastern Church? 140 In Paradise, planted in the East, was founded the first Church of our parents in innocence; and in the East, after the fall, was laid a new foundation of the Church of the redeemed, in the promise of a Saviour. In the East, in the land of Judæa, our Lord Jesus Christ, having finished the work of our salvation, laid the foundation of his own proper Christian Church: from thence she spread herself over the whole universe; and to this day the orthodox Catholic œcumenical faith, confirmed by the seven œcumenical Councils, is preserved unchanged in its original purity in the ancient Churches of the East, and in such as agree with them, as does by God's grace the Church of Russia. 274. Why is the Church called Apostolic? Because she has from the Apostles, without break or change, both her doctrine and the succession of the gifts of the Holy Ghost, through the laying on of consecrated, hands. In the same sense the Church is called also Orthodox, or Rightly-believing. Ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God, and are built on the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone. Eph. ii. 19, 20. 275. What does the Creed teach us, when it calls the Church Apostolic? It teaches us to hold fast the Apostolical doctrine and tradition, and eschew such doctrine and such teachers as are not warranted by the doctrine of the Apostles. The Apostle Paul says: Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or our epistle. 2 Thess. ii. 15. A man that is a heretic after the first and second admonition reject. Titus iii. 10. For there are many unruly, vain talkers and deceivers, especially they of the circumcision, whose mouths must be stopped; who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. Titus i. 10, 11. But if thy brother neglect to hear the Church, let him be to thee as a heathen man and a publican. Matt. xviii. 17. 276. What ecclesiastical institution is there through which the succession of the Apostolical ministry is preserved? The ecclesiastical Hierarchy. 277. Whence originates the Hierarchy of the Orthodox Christian Church? From Jesus Christ himself, and from the descent of the Holy Ghost on the Apostles; from which time it is continued, in unbroken succession, through the laying on of hands, in the Sacrament of Orders. And he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the Body of Christ. Eph. iv. 11, 12. 278. What hierarchical authority is there which can extend its sphere of action over the whole Catholic Church? An œcumenical Council. 279. Under what hierarchical authority are the chief divisions of the Catholic Church? Under the Orthodox Patriarchs and the Most Holy Synod. 280. Under what ecclesiastical authority are lesser orthodox provinces and cities? Under Metropolitans, Archbishops, and Bishops. 281. What rank in the Hierarchy is held by the Most Holy Russian Synod? 141 The same rank with the Most Holy Orthodox Patriarchs. (See the Letters of the M. H. Patriarchs on the institution of the M. H. Synod.) 282. If any one desire to fulfill his duty of obedience to the Church, how may he learn what she requires of her children? This may be learned from holy Scripture, from the canons of the holy Apostles, the holy œcumenical and provincial Councils, and the holy Fathers, and from the books of Ecclesiastical Rules and Rubrics. On the Tenth Article. 283. Why does the Creed mention Baptism? Because faith is sealed by Baptism, and the other Mysteries or Sacraments. 284. What is a Mystery or Sacrament? A Mystery or Sacrament is a holy act, through which grace, or, in other words, the saving power of God, works mysteriously upon man. 285. How many are the Sacraments? Seven: 1. Baptism; 2. Unction with Chrism; 3. Communion; 4. Penitence; 5. Orders; 6. Matrimony; 7. Unction with Oil. 286. What virtue is there in each of these Sacraments? 1. In Baptism man is mysteriously born to a spiritual life. 2. In Unction with Chrism he receives a grace of spiritual growth and strength. 3. In the Communion he is spiritually fed. 4. In Penitence he is healed of spiritual diseases, that is, of sin. 5. In Orders he receives grace spiritually to regenerate, feed, and nurture others, by doctrine and Sacraments. 6. In Matrimony he receives a grace sanctifying the married life, and the natural procreation and nurture of children. 7. In Unction with Oil he has medicine even for bodily diseases, in that he is healed of spiritual. 287. But why does not the Creed mention all these Sacraments, instead of mentioning Baptism only? Because Baptism was the subject of a question, whether some people, as heretics, ought not to be rebaptized; and this required a decision, which so came to be put into the Creed. On Baptism. 288. What is Baptism? Baptism is a Sacrament, in which a man who believes, having his body thrice plunged in water in the name of God the Father, the Son, and the Holy Ghost, dies to the carnal life of sin, and is born again of the Holy Ghost to a life spiritual and holy. Except a, man be born of water and, of the Spirit, he can not enter into the kingdom of God. John iii. 5. 289. When and how began Baptism? 142 First, John baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. Acts xix. 4. Afterwards, Jesus Christ, by his own example, sanctified Baptism, when he received it from John. Lastly, after his resurrection, he gave the Apostles this solemn commandment: Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Matt. xxviii. 19. 290. What is most essential in the administration of Baptism? Trine immersion in water, in the name of the Father, and of the Son, and of the Holy Ghost. 291. What is required of him that seeks to be baptized? Repentance and faith; for which cause, also, before Baptism the? recite the Creed. Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. Acts ii. 38. He that believeth and is baptized shall be saved. Mark xvi. 16. 292. But why, then, are children baptized? For the faith of their parents and sponsors, who are also bound to teach them the faith so soon as they are of sufficient age to learn. 293. How can you show from holy Scripture that we ought to baptize infants? In the time of the Old Testament, infants were circumcised when eight days old; but Baptism in the New Testament takes the place of circumcision; consequently infants should also be baptized. 294. Whence does it appear that Baptism takes the place of circumcision? From the following words of the Apostle to believers: Ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, buried with him in Baptism. Coloss. ii. 11, 12. 295. Why are there sponsors at Baptism? In order that they may stand sureties before the Church for the faith of the baptized, and after Baptism may take him in charge, to confirm him in the faith. (See Dion. Areop. on the Eccl. Hier. cap. ii.) 296. Why before baptizing do we use exorcism? To drive away the devil, who since Adam's fall has had access to men, and power over them, as his captives and slaves. The Apostle Paul says, that all men, without grace, walk according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. Eph. ii. 2. 297. Wherein lies the force of exorcism? In the name of Jesus Christ, invoked with prayer and faith. Jesus Christ gave to believers this promise: In my name shall they cast out devils. Mark xvi. 17. 298. What force has the sign of the cross used on this and other occasions? What the name of Jesus Christ crucified is when pronounced with faith by motion of the lips, the very same is also the sign of the cross when made with faith by motion of the hand, or represented in any other way. 143 Cyril of Jerusalem writes: Let us not be ashamed to confess the Crucified; let us boldly make the sign of the Cross on the forehead, and on every thing; on the bread which we eat; on the cups from which we drink; let us make it at our going out, and coming in; when we lie down to sleep, and when we rise; when we journey, and when we rest: it is a great safeguard, given to the poor without price, to the weak without labor. For this is the grace of God; a token for the faithful, and a terror for evil spirits. (Cat. Lect. xiii. 36.) 299. Whence have we the use of the sign of the Cross? From the very times of the Apostles. (See Dion. Areop. on the Eccl. Hier. cap. ii. and v.; also Tertull. de Coron. cap. iii.; de Resurr. cap. viii.) 300. What means the white garment which is put on after Baptism? The purity of the soul, and of the Christian life. 301. Why do they hang upon the baptized a Cross? As a visible expression and continual remembrance of Christ's command: If any man will come after me, let him deny himself, and take up his cross, and follow me. Matt. xvi. 24. 302. What means the procession of the baptized round the font with a light? Spiritual joy, joined with spiritual illumination. 303. How is this to be understood, that in the Creed we are made to confess one Baptism? In this sense: that Baptism can not be repeated. 304. Why can not Baptism be repeated? Baptism is spiritual birth: a man is born but once; therefore he is also baptized but once. 305. What is to be thought of those who sin after Baptism? That they are more guilty in their sins than the unbaptized, since they had from God special help to do well, and have thrown it away. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning. 2 Peter ii. 20. 306. But is there not any way even for such as have sinned after Baptism to obtain pardon? There is a way, which is penitence. On Unction with Chrism. 307. What is Unction with Chrism ? Unction with Chrism is a Sacrament, in which the baptized believer, being anointed with holy chrism on certain parts of the body in the name of the Holy Ghost, receives the gifts of the Holy Ghost for growth and strength in spiritual life. 308. Is this Sacrament mentioned in holy Scripture? The inward grace of this Sacrament is spoken of by the Apostle John, as follows: But ye have an unction from the Holy One, and ye know all things. And the anointing which ye have received of him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie; and even as it hath taught you, abide therein. 1 John ii. 20, 27. 144 In like manner the Apostle Paul also says: Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts. 2 Cor. i. 21, 22. Hence are taken the words pronounced at the Unction: The seal of the gift of the Holy Ghost. 309. Is the outward form of Unction with Chrism mentioned in holy Scripture? It may well be supposed that the words of St. John refer to a visible as well as to an inward unction; but it is more certain that the Apostles, for imparting to the baptized the gifts of the Holy Ghost, used imposition of hands. Acts viii. 14, 16. The successors of the Apostles, however, in place of this, introduced unction with chrism, drawing, it may be, their precedent from the unction used in the Old Testament. Exod. xxx. 25; 1 (3 in the Greek) Kings i. 39. (Dion. Areop. de Eccl. Hier. cap. iv.) 310. What is to be remarked of the holy Chrism? This: that its consecration is reserved to the heads of the Hierarchy, as successors of the Apostles, who used the laying on of their own hands to communicate the gifts of the Holy Ghost. 311. What is specially signified by anointing the forehead? The sanctification of the mind, or thoughts. 312. What by anointing the chest? The sanctification of the heart, or desires. 313. What by anointing the eyes, ears, and lips? The sanctification of the senses. 314. What by anointing the hands and feet? The sanctification of the works and whole walk of the Christian. On the Communion. 315. What is the Communion? The Communion is a Sacrament, in which the believer, under the forms of bread and wine, partakes of the very Body and Blood of Christ, to everlasting life. 316. How was this Sacrament instituted? Jesus Christ, immediately before his passion, consecrated it for the first time, exhibiting in it by anticipation a lively image of his sufferings for our salvation; and after having administered it to the Apostles, he gave them at the same time a commandment ever after to perpetuate this Sacrament. 317. What is to be noticed of the Sacrament of the Communion in regard to divine service in the Church? This: that it forms the chief and most essential part of divine service. 318. What is the name of that service in which the Sacrament of the Communion is consecrated? The Liturgy. 319. What means the word Liturgy t 145 Common service, but the name Liturgy is specially appropriated to that divine service in which the Sacrament of the Communion is consecrated. 320. What is to be noted of the place where the Liturgy is celebrated? It must always be consecrated in a temple, the table in which, or at least, if there be no such table, the antimense on which the Sacrament is consecrated, must have been consecrated by a Bishop. 321. Why is the temple called a church T Because the faithful, who compose the Church, meet in it for prayer and Sacraments. 322. Why is the table, on which the Sacrament of the Communion is consecrated, called the throne? Because on it Jesus Christ, as King, is mystically present. 323. What general order of parts may be remarked in the Liturgy? This: that first the elements are prepared for the Sacrament; secondly, the faithful are prepared for the Sacrament; lastly, the Sacrament itself is consecrated. 324. What is the name for that part of the Liturgy in which the elements are prepared for the Sacrament? Proskomidè, προσκομιδή . 325. What is the meaning of the word Proskomidè? Offertory. 326. Why is this name given to the first part of the Liturgy? From the custom of the primitive Christians to offer in the Church bread and wine for the celebration of the Sacrament. On the same account this bread is called prosphora, which means oblation. 327. In what consists the Offertory, as a part of the Liturgy? In this: that with mention made of the prophecies and types, and partly also of the events themselves, relating to the birth and suffering of Jesus Christ, a portion is taken from the prosphora for use in the Sacrament, and likewise a portion of wine mixed with water is poured off into the holy chalice, while the celebrator makes commemoration of the whole Church, honors the glorified saints, prays for the living and the departed, especially for the ruling powers, and for those who, of their own faith and zeal, have brought prosphoræ, or oblations. 328. Of what kind should be the bread for the Sacrament? Such as the name itself of bread, the holiness of the Mystery, and the example of Jesus Christ and the Apostles all require; that is, leavened, pure, wheaten bread. 329. What is signified by this, that the bread or loaf which is strictly to be used for the Communion is only one T It signifies, as the Apostle explains, that we, being many, are one bread, and one body; for we are all partakers of that one bread. lCor.x.17. 330. Why is the bread, when prepared for the Communion, called the Lamb? Because it is the figure of Jesus Christ suffering, as was in the Old Testament the Paschal Lamb. 331. What was the Paschal Lamb? 146 The lamb which the Israelites, by God's command, killed and ate in memory of their deliverance from destruction in Egypt. 332. Why is the wine for the Sacrament of the Communion mixed with water? Because the whole of this celebration is ordered so as to figure forth the sufferings of Christ; and when he suffered there flowed from his pierced side blood and water. 333. What name has that part of the Liturgy in which the faithful are prepared for the Sacrament? The ancients called it the Liturgy of the Catechumens; because, besides baptized communicants, the catechumens, also, who are preparing for Baptism, and the penitents, who are not admitted to communion, may be present at it. 334. With what does this part of the Liturgy begin? With the Blessing, or glorification of the Kingdom of the Most Holy Trinity. 335. In what consists this part of the Liturgy? In prayers, singing, and reading from the books of the Apostles, and from the Gospel. 336. "With what does it end? With the order given to the catechumens to go out and leave the church. 337. What is the name for that part of the Liturgy in which the Sacrament itself is celebrated and consecrated? The Liturgy of the Faithful; because the faithful only, that is, the baptized, have the right to be present at this service. 338. What is the most essential act in this part of the Liturgy? The utterance of the words which Jesus Christ spake in instituting the Sacrament: Take, eat; this is my body. Drink ye all of it; for this is my Blood of the New Testament. Matt. xxvi. 26, 27, 28. And after this the invocation of the Holy Ghost, and the blessing the gifts, that is, the bread and wine which have been offered. 339. Why is this so essential? Because at the moment of this act the bread and wine are changed, or transubstantiated, into the very Body of Christ, and into the very Blood of Christ. 340. How are we to understand the word transubstantiation T In the exposition of the faith by the Eastern Patriarchs, it is said that the word transubstantiation is not to be taken to define the manner in which the bread and wine are changed into the Body and Blood of the Lord; for this none can understand but God; but only thus much is signified, that the bread truly, really, and substantially becomes the very true Body of the Lord, and the wine the very Blood of the Lord. In like manner John Damascene, treating of the Holy and Immaculate Mysteries of the Lord, writes thus: It is truly that Body, united with Godhead, which had its origin from the Holy Virgin; not as though that Body which ascended came down from heaven, but because the bread and wine themselves are changed into the Body and Blood of God. But if thou seekest after the manner how this is, let it suffice thee to be told that it is by the Holy Ghost; in like manner as, by the same Holy Ghost, the Lord formed flesh to himself, and in himself, from the Mother of God; nor know I aught more than this, that the Word of God is true, powerful, and almighty, but its manner of operation unsearchable. (J. Damasc. Theol. lib. iv. cap. 13, § 7.) 147 341. What is required individually of every one who desires to approach the Sacrament of the Communion? To examine his conscience before God, and to cleanse it from sin by penitence; for doing which he has helps in fasting and prayer. Let a man examine himself, and so let him eat of that bread, and drink of that cup; for he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's Body. 1 Cor. xi. 28, 29. 342. What benefit does he receive who communicates in the Body and Blood of Christ? He is in the closest manner united to Jesus Christ himself, and, in him, is made partaker of everlasting life. He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him. John vi. 56. Whoso eateth my Flesh, and drinketh my Blood, hath eternal life. John vi. 54. 343. Ought we to communicate often in the holy Mysteries? The primitive Christians communicated every Lord's Day; but now few have such purity of life as to be always prepared to approach so great a Mystery. Our Mother the Church calls on all, who would live religiously, to confess before their ghostly Father, and communicate in the Body and Blood of Christ, four times yearly, or even every month, but requires all, without exception, to receive it at the least once in the year. (See Orthod. Confess. Pt. I. Q. 90.) 344. What part can they have in the divine Liturgy who only hear it without approaching the holy Communion? They may and should take part in the Liturgy by prayer and faith, and especially by a continual remembrance of our Lord Jesus Christ, who expressly has commanded us to do this in remembrance of him. Luke xxii. 19. 345. What should we remember at that time in the Liturgy when they make the Procession with the Gospel? Jesus Christ appearing to preach the Gospel. So also while the Gospel is reading, we should have the same attention and reverence as if we saw and heard Jesus Christ himself. 346. What should we remember at that time in the Liturgy when they make the Procession with the gifts from the table of preparation to the altar? Jesus Christ going to suffer voluntarily, as a victim to the slaughter, while more than twelve legions of angels were ready around to guard him as their King. The King of kings, and Lord of lords, cometh to be slaughtered. (Hymn for the Liturgy on the Great Sabbath.) 347. What should we remember at the moment of the consecration of the Sacrament, and while the clergy are communicating within the altar? The mystical supper of Jesus Christ himself with his Apostles; his suffering, death, and burial. 348. What is set forth after this, by the drawing back of the veil, the opening of the royal doors, and the appearance of the holy gifts? The appearance of Jesus Christ himself after his resurrection. 148 349. What is figured by the last showing of the holy gifts to the people, after which they are hid from view? The ascension of Jesus Christ into heaven. 350. Will the use of the Sacrament of the holy Communion continue ever in the true Church of Christ? Assuredly it will ever continue, even to Christ's coming again, agreeably to the words of the Apostle Paul: For as oft as ye eat this bread, and drink this cup, ye do show forth the Lord's death till he come. 1 Cor. xi. 26. On Penitence. 351. What is Penitence? Penitence is a Sacrament, in which he who confesses his sins is, on the outward declaration of pardon by the priest, inwardly loosed from his sins by Jesus Christ himself. 352. What is the origin of this Sacrament? They who came to John the Baptist, who preached the baptism of repentance for the remission of sins, confessed their sins. Mark i. 4, 5. The Apostles were promised by Jesus Christ power to forgive sins, when he said, Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven. Matt. xviii. 18. And after his resurrection he actually gave them this power, saying, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them and whosesoever sins ye retain, they are retained. John xx. 22, 23. 353. What is required of the penitent? Contrition for his sins, with a full purpose of amendment of life, faith in Jesus Christ, and hope in his mercy. For godly sorrow worketh repentance to salvation, not to be repented of. 2 Cor. vii. 10. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. Ezek. xxxiii. 19. To him, that is to Jesus Christ, give all the Prophets witness, that through his name whosoever believeth in him shall receive remission of sins. Acts x. 43. 354. Are there not besides certain preparations and aids to Penitence? Such are fasting and prayer. 355. Is there not besides these a certain special mean used by holy Church for cleansing and giving peace to the conscience of the penitent? Such a mean is the epitimia, or penance. 356. What is the epitimia? The word means punishment. See 2 Cor. ii. 6. Under this name are prescribed to the penitent, according as may be requisite, divers particular exercises of piety, and divers abstinences or privations, serving to efface the unrighteousness of sin, and to subdue sinful habit; as, for instance, fasting beyond what is prescribed for all, or for grievous sins suspension from the holy Communion for a given time. On Orders. 357. What are Orders 149 Orders are a Sacrament, in which the Holy Ghost, by the laying on of the Bishop's hands, ordains them that be rightly chosen to minister sacraments, and to feed the flock of Christ. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 1 Cor. iv. 1. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. Acts xx. 28. 358. What is it to feed the Church? To instruct the people in faith, piety, and good works. 359. How many necessary degrees are there of Orders? Three: those of Bishop, Priest, and Deacon. 360. What difference is there between them? The Deacon serves at the Sacraments; the Priest hallows Sacraments in dependence on the Bishop; the Bishop not only hallows the Sacraments himself, but has power also to impart to others, by the laying on of his hands, the gift and grace to hallow them. Of the Episcopal power the Apostle Paul thus writes to Titus: For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city. Titus i. 5. And to Timothy: Lay hands suddenly on no man. 1 Tim. v. 22. On Matrimony. 361. What is Matrimony? Matrimony is a Sacrament, in which, on the free promise of the man and woman before the priest and the Church to be true to each other, their conjugal union is blessed to be an image of Christ's union with the Church, and grace is asked for them to live together in godly love and honesty, to the procreation and Christian bringing up of children. 362. Whence does it appear that Matrimony is a Sacrament? From the following words of the Apostle Paul: A man shall leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This Sacrament is great: but I speak concerning Christ and the Church. Eph. v. 31, 32. 363. Is it the duty of all to marry? No. Virginity is better than wedlock, if any have the gift to keep it undefiled. Of this Jesus Christ has said expressly: All men can not receive this saying, save they to whom it is given. He that is able to receive it, let him receive it. Matt. xix. 11, 12. And the Apostle says: I say therefore to the unmarried and widows, It is good for them if they abide even as I; but if they can not contain, let them marry. . . . He that is unmarried careth for the things that belong to the Lord, how he may please the Lord; but he that is I married careth for the things that are of the world, how he may please his wife. . . . He that giveth his virgin in marriage doeth well; but he that giveth her not in marriage doeth better. 1 Cor. vii. 8, 9, 32, 33, 38. On Unction with Oil. 364. What is Unction with Oil? I 150 Unction with Oil is a Sacrament, in which, while the body is anointed with oil, God's grace is invoked on the sick, to heal him of spiritual and bodily infirmities. 365. Whence is the origin of this Sacrament? From the Apostles, who, having received power from Jesus Christ, anointed with oil many that were sick, and healed them. Mark vi. 13. The Apostles left this Sacrament to the priests of the Church, as is evident from the following words of the Apostle James: Is any sick among you? let him call for the elders of the Church; and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. James v. 14, 16. On the Eleventh Article. 366. What is the resurrection of the dead, which, in the words of the Creed, we look for or expect? An act of the almighty power of God, by which all bodies of dead men, being reunited to their souls, shall return to life, and shall thenceforth be spiritual and immortal. It is sown a natural body, it is raised a spiritual body. 1 Cor. xv. 44. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Cor. xv. 53. 367. How shall the body rise again after it has rotted and perished in the ground? Since God formed the body from the ground originally, he can equally restore it after it has perished in the ground. The Apostle Paul illustrates this by the analogy of a grain of seed, which rots in the earth, but from which there springs up afterwards a plant, or tree. That which thou sowest is not quickened except it die. 1 Cor. xv. 36. 368. Shall all, strictly speaking, rise again? All, without exception, that have died; but they who at the time of the general resurrection shall be still alive shall have their present gross bodies changed in a moment, so as to become spiritual and immortal. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 1 Cor. xv. 51, 52. 369. When shall the resurrection of the dead be? At the end of this visible world? 370. Shall the world then too come to an end? Yes; this corruptible world shall come to an end, and shall be transformed into another, incorruptible. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Rom. viii. 21. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 2 Peter iii. 13. 371. How shall the world be transformed? 151 By fire. The heavens and the earth, which are now, by the same, that is, by God's word, are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 2 Peter iii. 7. 372. In what state are the souls of the dead till the general resurrection? The souls of the righteous are in light and rest, with a foretaste of eternal happiness; but the souls of the wicked are in a state the reverse of this. 373. Why may we not ascribe to the souls of the righteous perfect happiness immediately after death? Because it is ordained that the perfect retribution according to works shall be received by the perfect man after the resurrection of the body and God's last judgment. The Apostle Paul says: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing. 2 Tim. iv. 8. And again: We must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 2 Cor. v. 10. 374. Why do we ascribe to the souls of the righteous a foretaste of bliss before the last judgment? On the testimony of Jesus Christ himself, who says in the parable that the righteous Lazarus was immediately after death carried into Abraham's bosom. Luke xvi. 22. 375. Is this foretaste of bliss joined with a sight of Christ's own countenance? It is so more especially with the saints, as we are given to understand by the Apostle Paul, who had a desire to depart, and to be with Christ. Phil. i. 23. 376. What is to be remarked of such souls as have departed with faith, but without having had time to bring forth fruits worthy of repentance? This: that they may be aided towards the attainment of a blessed resurrection by prayers offered in their behalf, especially such as are offered in union with the oblation of the bloodless sacrifice of the Body and Blood of Christ, and by works of mercy done in faith for their memory. 377. On what is this doctrine grounded? On the constant tradition of the Catholic Church; the sources of which may be seen even in the Church of the Old Testament. Judas Maccabæus offered sacrifice for his men that had fallen. 2 Macc. xii. 43. Prayer for the departed has ever formed a fixed part of the divine Liturgy, from the first Liturgy of the Apostle James. St. Cyril of Jerusalem says: Very great will be the benefit to those souls for which prayer is offered at the moment when the holy and tremendous Sacrifice is lying in view. (Lect. Myst. v. 9.) St. Basil the Great, in his prayers for Pentecost, says that the Lord vouchsafes to receive from us propitiatory prayers and sacrifices for those that are kept in Hades, and allows us the hope of obtaining for them peace, relief, and freedom. On the Twelfth Article. 378. What is the life of the world to come T The life that shall be after the resurrection of the dead and the general judgment of Christ. 379. What kind of life shall this be? 152 For those who believe, who love God, and do what is good, it shall be so happy that we can not now even conceive such happiness. It doth not yet appear what we shall be. 1 John iii. 2. I knew a man in Christ, says the Apostle Paul, who was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter. 2 Cor. xii. 2, 4. 380. Whence shall proceed this so great happiness? From the contemplation of God in light and glory, and from union with him. For now we see through a glass darkly, but then face to face: now I know in part, but then shall I know, even as also I am known. 1 Cor. xiii. 12. Then shall the righteous shine forth as the sun, in the kingdom of their Father. Matt. xiii. 43. God shall be all in all. 1 Cor. xv. 28. 381. Shall the body also share in the happiness of the soul? Yes; it too will be glorified with the light of God, as Christ's body was at his transfiguration on Mount Tabor. It is sown in dishonor, it is raised in glory. 1 Cor. xv. 43. As we have borne the image of the earthy, that is, of Adam, we shall also bear the image of the heavenly. 1 Cor. xv. 49. 382. Will all be equally happy? No. There will be different degrees of happiness, in proportion as every one shall have here endured the fight of faith, love, and good works. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead. 1 Cor. xv. 41, 42. 383. But what will be the lot of unbelievers and transgressors? They will be given over to everlasting death--that is, to everlasting fire, to everlasting torment, with the devils. Whosoever was not found written in the book of life was cast into the lake of fire. Rev. xx. 15. And, That is the second death. Rev. xx. 14. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matt. xxv. 41. And these shall go away into everlasting punishment, but the righteous into life eternal. Matt. xxv 46. It is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: where their worm dieth not, and the fire is not quenched. Mark ix. 47, 48. 384. Why will such severity be used with sinners? Not because God willed them to perish; but they of their own will perish, because they receive not the love of the truth, that they might be saved. 2 Thess. ii. 10. 385. Of what benefit will it be to us to meditate on death, on the resurrection, on the last judgment, on everlasting happiness, and on everlasting torment? These meditations will assist us to abstain from sin, and to wean our affections from earthly things; they will console ns for the absence or loss of worldly goods, incite us to keep our souls and bodies pure, to live to God and to eternity, and so to attain everlasting salvation. 1 The Greek and the German edition have the following addition: 'But those who freely accept the grace given them, who make good use of the means of grace granted unto them, and who walk in the appointed path of salvation, God has properly foreordained for salvation.' 153 THE SECOND PART OF THE ORTHODOX CATECHISM. ON HOPE. Definition of Christian Hope, its Ground, and the Means thereto. 386. What is Christian hope? The resting of the heart on God, with the full trust that he ever cares for our salvation, and will give us the happiness he has promised. 387. What is the ground of Christian hope? The Lord Jesus Christ is our hope, or the ground of our hope. 1 Tim. i. 1. Hope to the end for the grace that is to be brought unto you by the revelation of Jesus Christ. 1 Peter i. 13. 388. What are the means for attaining to a saving hope? The means to this are, first, prayer; secondly, the true doctrine of blessedness, and its practical application. On Prayer. 389. Is there any testimony of God's Word to this, that prayer is a mean for attaining to a saving hope? Jesus Christ himself joins the hope of receiving our desire with prayer: Whatsoever ye shall ask of the Father in my name, that will I do, that the Father may be glorified in the Son. John xiv. 13. 390. What is Prayer? The lifting up of man's mind and heart to God, manifested by devout words. 391. What should the Christian do when he lifts up his mind and heart to God? First, he should glorify him for his divine perfections; secondly, give thanks to him for his mercies; thirdly, ask him for what he needs. So there are three chief forms of prayer: Praise, Thanksgiving, and Petition. 392. Can a man pray without words? He can: in mind and heart. An example of this may be seen in Moses before the passage through the Red Sea. Exod. xiv. 15. 393. Has not such prayer a name of its own? It is called spiritual, or prayer of the heart and mind, in one word, inward prayer; while, on the other hand, prayer expressed in words, and accompanied by other marks of devotion, is called oral or outward prayer. 394. Can there be outward prayer without inward? There can: if any man utter words of prayer without attention or earnestness. 395. Does outward prayer alone suffice to obtain grace? So far is it from sufficing to obtain grace, that contrariwise it provokes God to anger. God has himself declared his displeasure at such prayer: This people draweth nigh unto me with their mouth, and honoreth me with their lips, but their heart is far from me: but in vain do they worship me. Matt. xv. 8, 9. 396. Does not inward prayer alone suffice without outward? 154 This question is as if one should ask whether soul alone might not suffice for man without body. It is idle to ask this, seeing that God has been pleased to make man consist of soul and body; likewise idle it is to ask whether inward prayer alone may not suffice without outward. Since we have both soul and body, we ought to glorify God in our bodies, and in our souls, which are God's: this being besides natural, that out of the abundance of the heart the mouth should speak. Our Lord Jesus Christ was spiritual in the highest degree, but even he expressed his spiritual prayer both by words and by devout gestures of body, sometimes, for instance, lifting up his eyes to heaven, sometimes kneeling, or falling on his face to the ground. 1 Cor. vi. 20; Matt. xii. 34; John xvii. 1; Luke xxii. 41; Matt. xxvi. 39. On the Lord's Prayer. 397. Is there not a prayer which may be termed the common Christian prayer, and pattern of all prayers? Such is the Lord's Prayer. 398. What is the Lord's Prayer? A prayer which our Lord Jesus Christ taught the Apostles, and which they delivered to all believers. 399. Repeat it. Our father, who art in heaven? 1. Hallowed be thy Name; 2. Thy kingdom come; 3. Thy will be done, as in heaven, so in earth; 4. Give us this day our bread for subsistence; 5. And forgive us our debts, as we forgive our debtors, 6. And lead us not into temptation; 7. But deliver us from evil. For thine is the kingdom, the power, and the glory, forever and ever. Amen. Matt. vi. 9--13. 400. In order the better to understand the Lord's Prayer, how may we divide it? Into the invocation, seven petitions, and the doxology. On the Invocation. 401. How dare we call God Father? By faith in Jesus Christ, and by the grace of regeneration. As many as received him, to them, gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John i. 12, 13. 402. Must we say Our Father even when we pray alone? Certainly we must. 403. Why so? 155 Because Christian charity requires us to call upon God, and ask good things of him, for all our brethren, no less than for ourselves. 404. Why in the invocation do we say, Who art in heaven? That, entering upon prayer, we may leave every thing earthly and corruptible, and raise our minds and hearts to what is heavenly, everlasting, and divine. On the First Petition. 405. Is not God's name holy? Doubtless it is holy in itself. Holy is his name. Luke i. 49. 406. How, then, can it yet be hallowed? It may be hallowed in men; that is, his eternal holiness may be manifested in them. 407. How? First, when we, having in our thoughts and heart the name of God, so live as his holiness requires, and thus glorify God; secondly, when others also, seeing our good lives, glorify God. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Matt. v. 16. On the Second Petition. 408. What is the kingdom of God spoken of in the second petition of the Lord's Prayer? The kingdom of grace, which, as St. Paul says, is righteousness, and peace, and joy in the Holy Ghost. Rom. xiv. 17. 409. Is not this kingdom come already? To some it has not yet come in its full sense; while to others it has not yet come at all inasmuch as sin still reigns in their mortal bodies, that they should obey it in the lusts thereof. Rom. vi. 12. 410. How does it come? Secretly, and inwardly. The kingdom of God cometh not with observation; for, behold, the kingdom of God is within you. Luke xvii. 20, 21. 411. May not the Christian ask for something further under the name of God's kingdom? He may ask for the kingdom of glory--that is, for the perfect bliss of the faithful. Having a desire to depart, and be with Christ. Phil. i. 23. On the Third Petition. 412. What means the petition, Thy will be done? Hereby we ask of God that all we do, and all that befalls us, may be ordered not as we will, but as pleases him. 413. Why need we ask this? Because we often err in our wishes; but God unerringly, and incomparably more than we ourselves, wishes for us all that is good, and is ever ready to bestow it, unless he be prevented by our willfulness and obstinacy. 156 Unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the Church. Eph. iii. 20, 21. 414. Why do we ask that God's will be done in earth as in heaven? Because in heaven the holy angels and saints in bliss, all without exception, always, and in all things, do God's will. On the Fourth Petition. 415. What is bread for subsistence?1 The bread which we need in order to subsist or live. 416. With what thoughts should we ask of God this bread? Agreeably with the instruction of our Lord Jesus Christ, we should ask no more than bread for subsistence; that is, necessary food, and such clothing and shelter as is likewise necessary for life; but whatever is beyond this, and serves not so much for necessity as for gratification, we should leave to the will of God; and if it be given, return thanks to him; if it be not given, we should be content without it. 417. Why are we directed to ask for bread for subsistence only for this day ? That we may not be too anxious about the future, but trust for that to God. Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof. Matt. vi. 34. For your heavenly Father knoweth that ye have need of all these things. Matt. vi. 32. 418. May we not ask for something farther under the name of bread for subsistence? Since man is made of both a bodily and a spiritual substance, and the substance of the soul far excels that of the body, we may and should seek for the soul also that bread of subsistence without which the inward man must perish of hunger. (See Cyril. Hier. Lect, Myst. iv. 15; Orthod. Confess. Pt. II. Q. 19.) 419. What is the bread of subsistence for the soul? The Word of God, and the Body and Blood of Christ. Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Matt. iv. 4. My flesh is meat indeed, and my blood is drink indeed. John vi. 55. On the Fifth Petition. 420. What is meant in the Lord's Prayer by our debts? Our sins. 421. Why are our sins called debts? Because we, having received all from God, ought to render all back to him--that is, subject all to his will and law; which if we do not, we are left debtors to his justice. 422. But who are our debtors? People who have not rendered us that which they owed us by the law of God; as, for instance, have not shown us love, but malice. 423. If God is just, how can we be forgiven our debts? 157 Through the mediation of Jesus Christ. For there is one God, and one Mediator between God and man, the man Jesus Christ, who gave himself a ransom for all. 1 Tim. ii. 5, 6. 424. What will be the consequence, if we ask God to forgive us our sins without ourselves forgiving others? In that case neither shall we be forgiven. For if ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive you your trespasses. Matt. vi. 14, 15. 425. Why will not God forgive us if we do not forgive others? Because we hereby show ourselves evil, and so alienate from us God's goodness and 426. What disposition, then, must we have to use aright those words of the Lord's Prayer, As we forgive our debtors? These words absolutely require that when we pray we should bear no malice nor hatred, but be in peace and charity with all men. Therefore if thou bring thy gift to the altar, and, there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift. Matt. v. 23, 24. 427. But what am I to do if I can not readily find him who hath aught against me, or if he show himself unwilling to be reconciled? In such a case it is enough to be reconciled with him in heart, before the eyes of the all-seeing God. If it be possible, as much as lieth in you, live peaceably with all men. Rom. xii. 18. On the Sixth Petition. 428. What is meant in the Lord's Prayer by temptation ? Any conjuncture of circumstances in which there is imminent danger of losing the faith, or falling into great sin. 429. Whence come such temptations? From our flesh, from the world, or other people, and from the devil. 430. What do we ask in these words of the prayer, Lead us not into temptation? First, that God suffer us not to be led into temptation; secondly, that if it be needful for us to be tried and purified through temptation, he give us not up wholly to temptation, nor suffer us to fall. On the Seventh Petition. 431. What do we ask in these words of the prayer, Deliver as from evil? We ask for deliverance from all evil that can reach us in the world, which since the fall lieth in wickedness (1 John v. 19): but especially from the evil of sin, and from the evil suggestions and snares of the spirit of evil, which is the devil. On the Doxology. 158 432. Why after the Lord's Prayer do we subjoin the Doxology? First, that when we ask mercies for ourselves from our heavenly Father, we may at the same time render him that honor which is his due; secondly, that by the thought of his everlasting kingdom, power, and glory, we may be more and more established in the hope that he will give us what we ask, because this is in his power, and makes to his glory. 433. What means the word Amen T It means verily, or so be it. 434. Why is this word added to the Doxology? To signify that we offer the prayer in faith, and without doubting, as we are taught to do by the Apostle James. James i. 6. On the Doctrine of Blessedness. 435. What must we join with prayer in order to be grounded in the hope of salvation and blessedness? Our own exertions for the attainment of blessedness. Of this point the Lord himself says: Why call ye me Lord, Lord, and do not the things which I say? Luke vi. 46. Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven. Matt. vii. 21. 436. What doctrine may we take as our guide in these exertions? The doctrine of our Lord Jesus Christ, which is briefly set forth in his Beatitudes, or sentences on blessedness. 437. How many such sentences are there? The nine following: 1. Blessed are the poor in spirit: for theirs is the kingdom of heaven. 2. Blessed are they that mourn: for they shall be comforted. 3. Blessed are the meek: for they shall inherit the earth. 4. Blessed are they which do hunger and thirst after righteousness: for they shall be filed. 5. Blessed are the merciful: for they shall obtain mercy. 6. Blessed are the pure in heart: for they shall see God. 7. Blessed are the peacemakers: for they shall be called the children of God. 8. Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. 9. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven. Matt. v. 3-12. 438. What is to be observed of all these sentences in order to their right understanding? This: that the Lord proposed in these sentences a doctrine for the attainment of blessedness, as is expressly said in the Gospel: He opened his mouth, and taught; but, being meek and lowly of heart, he proposed his doctrine not in the form of commandment, but of blessing, to those who should of their own free will receive and fulfill it. Consequently in each sentence or Beatitude we must consider, first, the doctrine or precept; secondly, the blessing or promise of reward. 159 On the First Beatitude. 439. What is the Lord's first precept of blessedness? They who would be blessed must be poor in spirit. 440. What is it to be poor in spirit? It is to have a spiritual conviction that we have nothing of our own, nothing but what God bestows upon us, and that we can do nothing good without God's help and grace, thus counting ourselves as nothing, and in all throwing ourselves upon the mercy of God; in brief, as St. Chrysostom explains it, spiritual poverty is humility. (Hom. in Matt. xv.) 441. Can the rich, too, be poor in spirit? Doubtless they can: if they consider that visible riches are corruptible and soon pass away, and can never compensate for the want of spiritual goods. What is a man profited, if he gain the whole world, and lose his own soul for what shall a man give in exchange for his soul? Matt. xvi. 26. 442. May not bodily poverty serve to the perfection of spiritual? It may, if the Christian choose it voluntarily, for God's sake. Of this, Jesus Christ himself said to the rich man: If thou wilt be perfect, go, sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me. Matt. xix. 21. 443. What does our Lord promise to the poor in spirit? The kingdom of heaven. 444. How is the kingdom of heaven theirs? In the present life inwardly, and inchoately,2 by faith and hope; but in the life to come perfectly, by their being made partakers of everlasting blessedness. On the Second Beatitude. 445. What is the Lord's second precept for blessedness? They who would be blessed must mourn. 446. What is meant in this precept by the word mourn? Sorrow and contrition of heart, with unfeigned tears, for that we so imperfectly and unworthily serve the Lord, or even rather deserve big anger by our sins, for godly sorrow worketh repentance unto salvation not to be repented of; but the sorrow of this world worketh death. 2 Cor. vii. 10. 447. What special promise does the Lord make to mourners? That they shall be comforted. 448. What comfort is here to be understood? That of grace, consisting in the pardon of sin, and in peace of conscience. 449. Why is this promise added to the precept for mourning? In order that sorrow for sin may not reach to despair. On the Third Beatitude. 450. What is the Lord's third precept for blessedness? 160 They who would be blessed must be meek. 451. What is meekness? A quiet disposition of spirit, joined with care neither to offend any man, nor be offended at any thing one's self. 452. What are the special effects of Christian meekness? These: that we never murmur against God, nor even against men, when any thing falls out against our wishes, nor give way to anger, nor set ourselves up. 453. What is promised by the Lord to the meek? That they shall inherit the earth. 454. How are we to understand this promise? As regards Christ's followers generally it is a prediction which has been literally fulfilled; for the ever-meek Christians, instead of being destroyed by the fury of the heathen, have inherited the universe which the heathen formerly possessed. But the further sense of this promise, as regards Christians both generally and individually, is this, that they shall receive an inheritance, as the Psalmist says, in the land of the living; that is, where men live and never die; in other words, that they shall receive everlasting blessedness. See Psalm xxvii. 13. On the Fourth Beatitude. 455. What is the Lord's fourth precept for blessedness? They who would be blessed must hunger and thirst after righteousness. 456. What is meant here by the word righteousness ? Though this word may well stand for every virtue which the Christian ought to desire even as his meat and drink, yet should we here specially understand that righteousness of which, in the book of Daniel, it is said, An everlasting righteousness shall be brought in; that is, the justification of guilty man through grace and faith in Jesus Christ. Dan. ix. 24. The Apostle Paul speaks thus: The righteousness of God which is by faith of Jesus Christ unto all, and upon all them that believe; for there is no difference: for all have sinned, and come short of the glory of God/ being justified freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past. Rom. iii. 22-25. 457. Who are they that hunger and thirst after righteousness? They who, while they love to do good, yet count not themselves righteous, nor rest on their own good works, but acknowledge themselves sinners, and guilty before God; and who, by the wish and prayer of faith, hunger and thirst after the justification of grace through Jesus Christ, as after spiritual meat and drink. 458. What does the Lord promise to them who hunger and thirst after righteousness? That they shall be filled. 459. What is meant here by being filled? As the filling or satisfying of the body produces, first, the cessation of the sense of hunger and thirst; secondly, the strengthening the body by food, so the filling of the soul means, first, the inward peace of the pardoned sinner; secondly, the acquisition of strength to do good, given by 161 justifying grace. The perfect filling, however, of the soul created for the enjoyment of endless good is to follow in the life eternal, according to the words of the Psalmist: When I awake up after thy likeness, I shall be satisfied with it. Psalm xvii. 15. On the Fifth Beatitude. 460. What is the Lord's fifth precept for blessedness? They who would be blessed must be merciful. 461. How are we to fulfill this precept? By works of mercy, corporal and spiritual; for, as St. Chrysostom says, the forms of mercy are manifold, and this commandment is broad. (Hom. in Matt. xv.) 462. Which are the corporal works of mercy t 1. To feed the hungry. 2. To give drink to the thirsty. 3. To clothe the naked, or such as have not necessary and decent clothing. 4. To visit them that are in prison. 5. To visit the sick, minister to them, and forward their recovery, or aid them to a Christian preparation for death. 6. To show hospitality to strangers. 7. To bury them that have died in poverty. 463. Which are the spiritual works of mercy? 1. By exhortation to convert the sinner from the error of his way. James v. 20. 2. To instruct the ignorant in truth and virtue. 3. To give our neighbor good and seasonable advice in difficulty, or in any danger of which he is unaware. 4. To pray for others to God. 5. To comfort the afflicted. 6. Not to return the evil which others may have done us. 7. To forgive injuries from our heart. 464. Is it not contrary to the precept of mercy for civil justice to punish criminals? Not in the least; if this be done as of duty, and with a good intent, that is, in order to correct them, or to preserve the innocent from their crimes. 465. What does the Lord promise to the merciful? That they shall obtain mercy. 466. What mercy is here to be understood? That of being delivered from everlasting condemnation for sin at God's Judgment. On the Sixth Beatitude. 467. What is the Lord's sixth precept for blessedness? 162 They who would be blessed must be pure in heart. 468. Is not purity of heart the same thing as sincerity? Sincerity which feigns not any good dispositions foreign to the heart, but shows the really good dispositions of the heart by good deeds, is only the lowest degree of purity of heart. This last a man attains by constant and strict watchfulness over himself, driving away from his heart every unlawful wish and thought, and every affection for earthly things, and ever keeping there the remembrance of God and our Lord Jesus Christ with faith and charity. 469. What does the Lord promise to the pure in heart? That they shall see God. 470. How are we to understand this promise? The Word of God compares the heart of man to the eye, and ascribes to perfect Christians enlightened, eyes of the heart. Eph. i. 18. As the eye that is clear can see the light, so the heart that is pure can behold God. But since the sight of God's countenance is the very source of everlasting blessedness, the promise of seeing God is the promise of the highest degree of everlasting blessedness. On the Seventh Beatitude. 471. What is the Lord's seventh precept for blessedness? They who would be blessed must be peace-makers. 472. How are we to fulfill this commandment? We must live friendly with all men, and give no occasion for disagreement: if any arise, we must try all possible ways to put a stop to it, even by yielding our own right, unless this be against duty, or hurtful to any other: if others are at enmity, we must do all we can to reconcile them; and if we fail, we must pray to God for their reconciliation. 473. What does the Lord promise to peace-makers? That they shall be called the Sons of God. 474. What is signified by this promise? The sublimity both of their office and of their reward. Since in what they do they imitate the only-begotten Son of God, who came upon earth to reconcile fallen man with God's justice, they are for this promised the gracious name of Sons of God, and without doubt a degree of blessedness answering thereto. On the Eighth Beatitude. 475. What is the Lord's eighth precept for blessedness? They who would be blessed must be ready to endure persecution for righteousness' sake, without betraying it. 476. What qualities are required by this precept? Love of righteousness, constancy and firmness in virtue, fortitude and patience, when one is subjected to calamity or danger for refusing to betray truth and virtue. 477. What does the Lord promise to those who are persecuted for righteousness' sake? The kingdom of heaven, as if in recompense for what they lose through persecution; in like manner as the same is promised to the poor in spirit, to make up for the feeling of want and privation. 163 On the Ninth Beatitude. 478. What is the Lord's ninth precept for blessedness? They who would be blessed must be ready to take with joy reproach, persecution, suffering, and death itself, for the name of Christ, and for the true orthodox faith. 479. What is the name for the course required by this precept? The course of martyrdom. 480. What does the Lord promise for this course? A great reward in heaven; that is, a special and high degree of blessedness. THE THIRD PART OF THE ORTHODOX CATECHISM. ON LOVE. 1-- On the Union between Faith and Love. 481. What should be the effect and fruit of true faith in the Christian? Love, and good works conformable thereto. In Jesus Christ, says the Apostle Paul, neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. Gal. v. 6. 482. Is not faith alone enough for a Christian, without love and good works ? No; for faith without love and good works is inactive and dead, and so can not lead to eternal life. He that loveth not his brother, abideth in death. 1 John iii. 14. What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? For as the body without the spirit is dead, so faith without works is dead also. James ii. 14, 26. 483. May not a man, on the other hand, be saved by love and good works, without faith? It is impossible that a man who has not faith in God should really love him; besides, man, being ruined by sin, can not do really good works, unless he receive through faith in Jesus Christ spiritual strength, or grace from God. Without faith it is impossible to please God: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him, Heb. xi. 6. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. Gal. iii. 10. For we through the spirit wait for the hope of righteousness by faith. Gal. v. 5. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. Eph. ii. 8, 9. 484. What is to be thought of such love as is not accompanied by good works? Such love is not real: for true love naturally shows itself by good works. Jesus Christ says: He that hath my commandments, and keepeth them, he it is that loveth me: if a man love me, he will keep my word. John xiv. 21, 23. The Apostle John writes: For this is the love of God, that we keep his commandments. 1 John v. 3. Let us not love in word, neither in tongue, but in deed and in truth. 1 John iii. 18. On the Law of God and the Commandments. 164 485. What means have we to know good works from bad? The inward law of God, or the witness of our conscience, and the outward law of God, or God's commandments. 486. Does holy Scripture speak of the inward law of God? The Apostle Paul says of the heathen: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another. Rom. ii. 15. 487. If there is in man's heart an inward law, why was the outward given? It was given because men obeyed not the inward law, but led carnal and sinful lives, and stifled within themselves the voice of the spiritual law, so that it was necessary to put them in mind of it outwardly through the Commandments. Wherefore then serveth the law? It was added because of transgressions.. Gal. iii. 19. 488. When and how was God's outward law given to men? When the Hebrew people, descended from Abraham, had been miraculously delivered from bondage in Egypt, on their way to the promised land, in the desert, on Mount Sinai, God manifested his presence in fire and clouds, and gave them the law, by the hand of Moses, their leader. 489. Which are the chief and general commandments of this law? The following ten, which were written on two tables of stone: 1. I am the Lord thy God: thou shalt have none other gods beside me. 2. Thou shalt not make unto thyself any graven image, nor the likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth: thou shalt not bow down to them, nor serve them. 3. Thou shalt not take the name of the Lord thy God in vain. 4. Remember the Sabbath day, to keep it holy: six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath to the Lord thy God. 5. Honor thy father and thy mother, that it may be well with thee, and that thy days may be long upon the earth. 6. Thou shalt not kill. 7. Thou shalt not commit adultery. 8. Thou shalt not steal. 9. Thou shalt not bear false witness against thy neighbor. 10. Thou shalt not covet thy neighbor's wife, thou shalt not covet thy neighbor's house, nor his land, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any of his cattle, nor any thing that is thy neighbor's. Exod. xx. 1-17; Deut. v. 6-21. 490. You said that these Commandments were given to the people of Israel: must we, then, also walk by them? We must: for they are in substance the same law which, in the words of St. Paul, has been written in the hearts of all men, that all should walk by it. 165 491. Did Jesus Christ teach men to walk by the Ten Commandments? He bade men, if they would attain to everlasting life, to keep the Commandments and taught us to understand and fulfill them more perfectly than had been done before he came. Matt xix. 17, and v. On the Division of the Commandments into Two Tables. 492. What means the division of the Ten Commandments into two tables? This: that they contain two kinds of love--love to God, and love to our neighbor; and prescribe two corresponding kinds of duties. 493. Has not Jesus Christ said something of this? When asked, Which is the great commandment in the law? he replied: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it: Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets. Matt. xxii. 36-40. 494. Are all men our neighbors? Yes, all; because all are the creation of one God, and have come from one man: but our neighbors in faith are doubly neighbors to us, as being children of one heavenly Father by faith in Jesus Christ. 495. But why is there no commandment of love to ourselves? Because we love ourselves naturally, and without any commandment. No man ever yet hated his own flesh, but nourisheth and cherisheth it. Eph. v. 29. 496. What relative order should there be in our love to God, our neighbor, and ourselves? We should love ourselves not for our own, but for God's sake, and partly also for the sake of our neighbors; we should love our neighbor for the sake of God; but we should love God for himself, and above all. Love of self should be sacrificed to the love of our neighbor; but both should be sacrificed to the love of God. Greater love hath no man than this, that a man lay down his life for his friends. John xv. 13. He that loveth father or mother more than me, saith Jesus Christ, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me. Matt. x. 37. 497. If the whole law is contained in two commandments, why are they divided into ten? In order the more clearly to set forth our duties towards God, and towards our neighbor. 498. In which of the Ten Commandments are we taught our duties towards God? In the first four. 499. What are these duties? In the first commandment we are taught to know and worship the true God. In the second, to abstain from false worship. In the third, not to sin against God's worship even by word. In the fourth, to keep a certain order in the time and acts of God's worship. 500. In which of the Ten Commandments are we taught our duties towards our neighbor? 166 In the last six. 501. What are these duties? In the fifth commandment we are taught to love and honor those of our neighbors who are nearest to us, beginning with our parents. In the sixth, not to hurt the life of our neighbor. In the seventh, not to hurt the purity of his morals. In the eighth, not to hurt his property. In the ninth, not to hurt him by word. In the tenth, not to wish to hurt him. 502. Do not the Ten Commandments include also our duties towards ourselves? Yes; these duties are implied in the commandments of the second table relating to our neighbors; for our duty is to love our neighbor as ourselves. On the First Commandment. 503. What mean these words, I am the Lord thy God? By these words God, as it were, points himself out to man, and so commands him to know the Lord his God. 504. What particular duties may we deduce from the commandment to know God? 1. We must seek to learn the knowledge of God, as being the most essential of all knowledge. 2. We must listen attentively to instructions on God and on his works in church, and to religious conversations on the same at home. 3. We must read or hear read books of instruction in the knowledge of God; and in the first place, holy Scripture; secondly, the writings of the holy Fathers. 505. What are we taught in the words, Thou shalt have none other gods but me? We are taught to turn and cleave to the one true God, or, in other words, devoutly to worship him. 506. What duties are there which refer to the inward worship of God? 1. To believe in God. 2. To walk before God; that is, to be ever mindful of him, and in all things to walk circumspectly, because he seeth not only our actions, but even our most secret thoughts. 3. To fear God, or stand in awe of him; that is, to think the anger of our heavenly Father the greatest ill that can befall us, and therefore strive not to offend him. 4. To trust in God. 5. To love God. 6. To obey God; that is, to be ever ready to do what he commands, and not to murmur when he deals with us otherwise than we could desire. 7. To adore God, as the Supreme Being. 8. To glorify God, as being all-perfect. 9. To give thanks to God, as our Creator, Provident Sustainer, and Saviour. 10. To call upon God, as our all-good and almighty helper, in every good work which we undertake. 507. What duties are there which refer to the outward worship of God? 167 1. To confess God; that is, to acknowledge that he is our God, and not deny him, although for confessing him we may have to suffer, or even die. 2. To take part in the public divine service enjoined by God and appointed by the Orthodox Church. 508. In order the more exactly to understand and keep the first commandment, we must know farther what sins there may be against it. 1. Atheism; when men, whom the Psalmist justly calls fools, wishing to rid themselves of the fear of God's judgment, say in their heart, There is no God. Psalm xiv. 1. 2. Polytheism; when, instead of the one true God, men acknowledge a number of false deities. 3. Infidelity; when men, who admit the existence of God, disbelieve his providence and his revelation. 4. Heresy; when people mix with the doctrine of the faith opinions contrary to divine truth. 5. Schism; that is, willful departure from the unity of divine worship, and from the Orthodox Catholic Church of God. 6. Apostasy; when any deny the true faith from fear of man, or for worldly advantage. 7. Despair; when men give up all hope of obtaining from God grace and salvation. 8. Sorcery; when men, leaving faith in the power of God, put their trust in secret and, for the most part, evil powers of creatures, especially of evil spirits, and seek to work by their means. 9. Superstition; when men put faith in any common thing as if it had divine power, and trust in it instead of trusting in God, or fear it instead of fearing God; as, for instance, when they put faith in an old book, and think they can be saved by none other, and must not use a new one, though the new book contain the very same doctrine, and the very same form of divine service. 10. Sloth, in respect of learning religion, or in respect of prayer, and the public service of God. 11. Love of the creature more than of God. 12. Men-pleasing; when they seek to please men, so as for this to be careless of pleasing God. 13. Trusting in man; when any one trusts in his own means and strength, or in the means and strength of others, and not in the mercy and help of God, 509. Why must we think that men-pleasing and trusting in man are against the first commandment? Because the man, whom we please, or in whom we trust, so as to forget God, is in some sort to us another god, in place of the true God. 510. How does holy Scripture speak of men-pleasing? The Apostle Paul says: For if I yet pleased men, I should not be the servant of Christ. Gal. i. 10. 511. How does holy Scripture speak of trusting in man? Thus saith the Lord: Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. Jer. xvii. 5. 512. In order to succeed the better in fulfilling his duties to God, how must a man act by himself? He must deny himself. 168 Whosoever will come after me, says Jesus Christ, let him deny himself. Mark viii. 34. 513. What is it to deny one's self? Basil the Great explains it thus: He denies himself who puts off the old man with his deeds, which is corrupt, according to the deceitful lusts; who renounces also all worldly affections, which can hinder his intention of godliness. Perfect self-denial consists in this, that he cease to have any affection even for life itself, and bear the judgment of death in himself, that he may not trust in himself. (Can. Long. Resp. 8.) 514. What consolation is there for him who, by denying himself, loses many natural gratifications? The consolation of grace: a divine consolation, which even sufferings themselves can not impair. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 2 Cor. i. 5. 515. If the first commandment teaches us to worship religiously God alone, how does it agree with this commandment to honor angels and holy men? To pay them due and rightful honor is altogether agreeable to this commandment; because in them we honor the grace of God, which dwells and works in them, and through them seek help from God. On the Second Commandment. 516. What is a graven image, as spoken of in the second commandment? The commandment itself explains that a graven image, or idol, is the likeness of some creature in heaven, or earth, or in the waters, which men bow down to and serve instead of God their Maker. 517. What is forbidden, then, by the second commandment? We are forbidden to bow down to graven images or idols, as to supposed deities, or as to likenesses of false gods. 518. Are we not hereby forbidden to have any sacred representations whatever? By no means. This very plainly appears from hence, that the same Moses through whom God gave the commandment against graven images, received at the same time from God an order to place in the tabernacle, or movable temple of the Israelites, sacred representations of Cherubim in gold, and to place them, too, in that inner part of the temple to which the people turned for the worship of God. 519. Why is this example worthy of remark for the Orthodox Christian Church? Because it illustrates her use of holy icons. 520. What is an icon? The word is Greek, and means, an image or representation. In the Orthodox Church this name designates sacred representations of our Lord Jesus Christ, God incarnate, his immaculate Mother, and his saints. 521. Is the use of holy icons agreeable to the second commandment? It would then, and then only, be otherwise, if any one were to make gods of them; but it is not in the least contrary to this commandment to honor icons as sacred representations, and to use them for the religious remembrance of God's works and of his saints; for when thus used icons are 169 books, written with the forms of persons and things instead of letters. (See Greg. Magn. lib. ix. Ep. 9, ad Seren. Episc.) 522. What disposition of mind should we have when we reverence the icons? While we look on them with our eyes, we should mentally look to God and to the saints, who are represented on them. 523. What general name is there for sin against the second commandment? Idolatry. 524. Are there not also other sins against this commandment? Besides gross idolatry there is yet another sort more subtle, to which belong-- 1. Covetousness. 2. Belly-service or sensuality, gluttony, and drunkenness. 3. Pride, to which belongs likewise vanity. 525. Why is covetousness referred to idolatry? The Apostle Paul expressly says that covetousness is idolatry (Col. iii. 5); because the covetous man serves riches rather than God. 526. If the second commandment forbid the love of gain, what contrary duties does it thereby necessarily enjoin? Those of contentedness and liberality. 527. Why is belly-service referred to idolatry? Because belly-servers set sensual gratification above every thing, and therefore the Apostle Paul says that their god is their belly; or, in other words, that the belly is their idol. Phil. iii. 19. 528. If the second commandment forbid belly-service, what contrary duties does it thereby enjoin? Those of temperance and fasting. 529. Why are pride and vanity referred to idolatry? Because the proud man values above every thing his own abilities and excellences, and so they are his idol; the vain man wishes further that others also should worship the same idol. These proud and vain dispositions were exemplified even sensibly in Nebuchadnezzar, king of Babylon, who first set up for himself a golden idol, and then ordered all to worship it. Dan. iii. 530. Is there not still another vice which is near to idolatry? Such a vice is hypocrisy; when a man uses the outward acts of religion, as fasting, and the strict observance of ceremonies, in order to obtain respect from the people, without thinking of the inward amendment of his heart. Matt. vi. 5, 6, 7. 531. If the second commandment forbid pride, vanity, and hypocrisy, what contrary duties does it thereby enjoin? Those of humility, and doing good in secret. On the Third Commandment. 532. When is God's name taken in vain? 170 It is taken or uttered in vain when it is uttered in vain and unprofitable talk, and still more so when it is uttered lyingly or irreverently. 533. What sins are forbidden by the third commandment? 1. Blasphemy, or daring words against God. 2. Murmuring, or complaining against God's providence. 3. Profaneness; when holy things are jested on, or insulted. 4. Inattention in prayer. 5. Perjury; when men affirm with an oath what is false. 6. Oath-breaking; when men keep not just and lawful oaths. 7. Breach of vows made to God. 8. Common swearing, or thoughtless oaths in common talk. 534. Are not such oaths specially forbidden in holy Scripture? The Saviour says: I say unto you, Swear not at all, but let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. Matt. v. 34, 37. 535. Does not this go to forbid all oaths in civil matters? The Apostle Paul says: Men swear by the greater; and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath. Heb. vi. 16, 17. Hence we must conclude, that if God himself for an immutable assurance used an oath, much more may we on grave and necessary occasions, when required by lawful authority, take an oath or vow religiously, with the firm intention of not breaking it. On the Fourth Commandment. 536. Why is it commanded to keep the seventh, rather than any other day, holy to God? Because God in six days made the world, and on the seventh day rested from the work of creation. 537. Is the Sabbath kept in the Christian Church? It is not kept, strictly speaking, as a holy day; but still in memory of the creation of the world, and in continuation of its original observance, it is distinguished from the other days of the week by a relaxation of the rule for fasting. 538. How, then, does the Christian Church obey the fourth commandment? She still to every six days keeps a seventh, only not the last of the seven days, which is the Sabbath, but the first day in every week, which is the Day of the Resurrection, or lord's Day. 539. Since when do we keep the Day of the Resurrection? From the very time of Christ's resurrection. 540. Is there any mention in holy Scripture of keeping the day of the Resurrection? In the book of the Acts of the Apostles it is mentioned that the disciples--that is, the Christians-- came together on the first day after the Sabbath, which was the first day of the week, or Day of the Resurrection, for the breaking of bread, that is to say, for the celebration of the Sacrament of 171 the Communion. Acts xx. 7. The Apostle and Evangelist John also in the Apocalypse mentions the Lord's Day, or the Day of the Resurrection. 541. Is there not yet something more to be understood under the name of the seventh day, or Sabbath? As in the Church of the Old Testament the name Sabbath was understood to include divers other days appointed like the Sabbath for festivals or fasts, as the festival of the Passover, and the day of Atonement, so likewise are we now in the Christian Church bound to keep, besides the Lord's Day, certain others also, which have been appointed as festivals to the glory of God and the honor of the Blessed Virgin and other saints, or as days of fasting. (See Orthod. Confess. Pt. III. Q. 60; Pt. I. Q. 88.) 542. Which are the chief festivals? Those appointed in memory of the chief events relating to the Incarnation of the Son of God for our salvation, and to the Manifestation of the Godhead; after these, those appointed in honor of the Most Holy Mother of God, as the instrument of the mystery of the Incarnation. Such, in the order of the events, are the following: 1. The day of the birth of the Most Holy Mother of God. 2. The day of her being brought to the Temple to be dedicated to God. 3. The day of the Annunciation; that is, when the angel announced to the Most Holy Virgin the Incarnation of the Son of God. 4. The day of the birth of Jesus Christ. 5. The day of the baptism of our Lord, and the Epiphany, or Manifestation of the Most Holy Trinity. 6. The day of our Lord's being met in the Temple by Simeon. 7. The day of our Lord's Transfiguration. 8. The day of our Lord's entry into Jerusalem. 9. Pasch, or Easter: the feast of feasts, the anticipation of the everlasting feast of everlasting blessedness. 10. The day of our Lord's Ascension into heaven. 11. The feast of Pentecost; in memory of the Descent of the Holy Ghost, and in honor of the Most Holy Trinity. 12. The day of the Elevation of the Cross of our Lord, discovered by the Empress Helena. 13. The day of the Rest2 of the Most Holy Mother of God. 543. What is the chief fast? The great fast; that is, Lent, or Quadragesima. 544. Why is it called Quadragesima? Because it continues forty days, besides the week of Christ's Passion. 545. Why has it been appointed that the great fast should continue forty days? After the example of Jesus Christ himself, who fasted forty days. Matt. iv. 2. 172 546. Why has it been appointed to fast on the Wednesday and the Friday? On Wednesday, in memory of the betrayal of our Lord Jesus Christ to suffer; and on Friday, in memory of his actual suffering and death. 547. For what cause are the fasts before the Nativity, the Rest of the Blessed Virgin and the Day of the Holy Apostles? The first two as preparatory exercises of abstinence, the better to honor the ensuing feasts of the Nativity, and of the Rest of the Mother of God; the last not only for like reason, but also in imitation of the Apostles, who fasted to prepare themselves for the work of preaching the Gospel. Acts xiii. 3. 548. How should we spend our time on Sundays, and the other greater holy days, in order to keep the fourth commandment? First, on these days we should not labor, or do worldly and temporal business; secondly, we should keep them holy, that is, use them for holy and spiritual works, to the glory of God. 549. Why are we forbidden to work on holy days? That we may with the less hindrance employ them in holy and godly works. 550. What particular things is it fit to do on holy days? First, to go to church, for the public worship, and for instruction in the Word of God; secondly, when at home, to give ourselves to prayer and reading, or edifying conversation; thirdly, to dedicate to God a portion of our means, expending it on the necessities of the Church and her ministers, and in alms to the poor, to visit the sick and prisoners, and to do other works of Christian charity. 551. But should we not do such things on work-days also? It is well, if any can; but he whom business prevents should at any rate devote holy days to such works. But as regards prayer, it is certainly our bounden duty to use it every day, morning and evening, before and after both dinner and supper, and, as far as possible, at the beginning and ending of every work. 552. What are we to think of those who on holy days allow themselves to indulge in indecent plays and shows, vulgar songs, and intemperance in meat and drink? Such people greatly desecrate holy days For if even works innocent and useful for this present life are unfit for holy days, much more such as these, which are unprofitable, carnal, and vicious. 553. When the fourth commandment speaks of working six days, does it not thereby condemn those who do nothing? Without doubt it condemns all who on common days do not give themselves to works befitting their calling, but spend their time in idleness and dissipation. On the Fifth Commandment. 554. What special duties are prescribed by the fifth commandment in regard to parents, under the general phrase of honoring them? 1. To behave respectfully to them. 2. To obey them. 3. To support and comfort them in sickness and age. 173 4. After their death, as well as during their lives, to pray for the salvation of their souls; and faithfully to fulfill their last wills, so far as they are not contrary to law, divine or civil. See 2 Macc. xii. 43, 44; Jer. xxxv. 18, 19. (J. Damasc. Serm. de Mort.) 555. What degree of sin is there in undutifulness to parents? In proportion as it is easy and natural to love and honor parents, to whom we owe our being, the more grievous is the sin of undutifulness towards them: for this cause in the law of Moses he that cursed father or mother was to be put to death. Exod. xxi. 17. 556. Why has this particular commandment to honor parents a promise added to it of prosperity and long life? That men by a visible reward might be the more moved to fulfill a commandment on which the good order first of families and afterwards of all social life depends. 557. How is this promise fulfilled? The examples of the old Patriarchs or Fathers show that God gives special force to the blessing of parents. Gen. xxvii. The blessing of the father establisheth the houses of the children. Ecclus. iii. 9. God of his wise and just providence specially protects the life and promotes the prosperity of such as honor their parents upon earth; but for the perfect reward of the perfect virtue he gives everlasting life and blessedness in the heavenly country. 558. Why in those commandments which teach love to our neighbors is mention made first of all of parents? Because parents are naturally nearer to us than all others. 559. Are there not others also to be understood in the fifth commandment under the name of parents? Yes; all who in different relations stand to us in the place of parents. 560. Who stand to us in the place of parents? 1. Our sovereign and our country; for an empire is a great family, in which the sovereign is father, and the subjects children of the sovereign and their country. 2. Our spiritual pastors and teachers; for they by their doctrine and by the Sacraments beget us to spiritual life, and nurture us up in it. 3. Our elders in age. 4. Our benefactors. 5. Our governors, or superiors, in different relations. 561. How does holy Scripture speak of the honor due to the sovereign? Let every soul be subject to the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God. Rom. xiii. 1, 2. Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. Rom. xiii. 5. My son, fear God and the king, and oppose neither of them. Prov xxiv. 21. Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's. Matt. xxii. 21. 174 Fear God; honor the king. 1 Pet. ii. 17. 562. How far should love to our sovereign and country go? So far as to make us ready to lay down our life for them. John xv. 13. 563. How does holy Scripture speak of the duty of honoring spiritual pastors and teachers? Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. Heb. xiii. 17. 564. Is there in holy Scripture any particular injunction to honor elders in age as parents? The Apostle Paul writes to Timothy thus: Rebuke not an elder, but entreat him as a father; younger men as brethren; elder women as mothers. 1 Tim. v. 1,2. Thou shalt rise up before the hoary head, and honor the face of the old man, and fear the Lord thy God. Lev. xix. 32. 565. How may we be assured that we ought to honor benefactors as parents? By the example of Jesus Christ himself, who was subject to Joseph; although Joseph was not his father, but only his guardian. Luke ii. 51. 566. Besides these, who are our superiors, whom we must honor after parents, and like them? They who in place of parents take care of our education, as governors in schools, and masters; they who preserve us from irregularities and disorders in society, as civil magistrates; they who protect us from wrong by the power of the law, as judges; they to whom the sovereign intrusts the guardianship and defense of the public safety against enemies, as military commanders; and, lastly, masters, so far as relates to those who serve them, or belong to them. 567. What does holy Scripture prescribe as to our duty with respect to authorities generally? Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor. Rom. xiii. 7. 568. How does holy Scripture speak of the obedience due from servants and serfs to their masters? Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service as men-pleasers, but as the servants of Christ, doing the will of God from the heart. Eph. vi. 5, 6. Servants, be subject to your masters with all fear, not only to the good and gentle, out also to the froward. 1 Peter ii. 18. 569. If holy Scripture prescribe duties towards parents, does it not likewise prescribe duties towards children? It does. Fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. Eph. vi. 4. 570. How does holy Scripture speak of the duty of pastors towards their spiritual flock? Feed the flock of God which is among you, taking the oversight thereof not by constraint, but willingly, and according to God; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock.. 1 Pet. v. 2, 3. 175 571. How does holy Scripture speak of the duty of them that are in authority, and of masters? Masters, give unto your servants that which is just and equal, knowing that ye also have a Master in heaven. Coloss. iv. 1. 572. How ought we to act, if it fall out that our parents or governors require of ns any thing contrary to the faith or to the law of God? In that case we should say to them, as the Apostles said to the rulers of the Jews: Whether it be right in the sight of God to hearken unto you more than unto God, judge ye; and we should be ready, for the sake of the faith and the law of God, to endure the consequences, whatever they may be. Acts iv. 19. 573. What is the general name for that quality or virtue which is required by the fifth commandment? Obedience. On the Sixth Commandment. 574. What is forbidden by the sixth commandment? Murder; that is, taking away the life of our neighbor in any manner whatever. 575. Is it in all cases murder, and against this commandment, to kill? No. It is not murder, nor against this commandment, when life is taken in the execution of duty; as, when a criminal is punished with death, by just judgment; nor, again, when an enemy is killed in war, in defense of our sovereign and country. 576. What is to be thought of involuntary homicide, when a man is killed accidentally and unintentionally? The man who is guilty of involuntary homicide can not be reckoned blameless, unless he took all proper precautions against the accident; at any rate, he needs to have his conscience cleansed according to the Canons of the Church. 577. What cases must be reckoned as murder, and as breaches of this commandment? Besides direct murder, by whatever means, the same sin may be committed in the following, and in similar cases: 1. When a judge condemns a prisoner whom he knows to be innocent. 2. When any one conceals or sets free a murderer, and so gives him opportunity for fresh crime. 3. When any one can save his neighbor from death, but does not save him; as, when a rich man suffers a poor man to die of hunger. 4. When any one by excessive burdens and cruel punishments wears out those under him, and so hastens their death. 5. When any one, through intemperance or other vices, shortens his own life. 578. What are we to think of suicide? That it is the most criminal of all murders. For if it be contrary to nature to kill another man like unto ourselves, much more is it, contrary to nature to kill our own selves. Our life is not our own, but God's who gave it. 579. What are we to think of duels, to decide private quarrels? 176 Since the decision of private quarrels belongs to government, while the duelist, instead of having recourse to law, willfully determines on an act which involves manifest danger of death both to himself and his opponent, it is evident that a duel implies three dreadful crimes-- rebellion, murder, and suicide. 580. Besides murder of the body, is there not such a thing as spiritual murder? A kind of spiritual murder is the causing of offense: when any one causes his neighbor to fall into infidelity or into sin, and so subjects his soul to spiritual death. The Saviour says: Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Matt. xviii. 6. 581. Are there not still some more subtle forms of murder? To this sin are more or less referable all acts and words against charity; all which unjustly affect the peace and security of our neighbor; and, lastly, all inward malice against him, even though it be not shown openly. Whosoever hateth his brother is a murderer. 1 John iii. 15. 582. When we are forbidden to hurt the life of our neighbor, what positive duty is thereby enjoined? That of doing all we can to secure his life and well-being. 583. What duties follow from hence? Those of 1. Helping the poor; 2. Ministering to the sick; 3. Comforting the afflicted; 4. Alleviating the distress of the unfortunate; 5. Behaving in a gentle, affectionate, and edifying manner to all; 6. Reconciling ourselves with those that are angry; 7. Forgiving injuries, and doing good to our enemies. On the Seventh Commandment. 584. What is forbidden by the seventh commandment? Adultery. 585. What forms of sin are forbidden under the name of adultery? The Apostle Paul would have Christians not even to speak of such impurities. Eph. v. 3. It is only of necessity, to forewarn people against such sins, that we shall here name some of them. Such are-- 1. Fornication; or irregular carnal love between unmarried persons. 2. Adultery; when married persons unlawfully give that love which they owe each other to strangers. 3. Incest; when near relations enter into a union like that of matrimony. 586. What does our Saviour teach us to think of adultery? He has said that Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matt. v. 28. 587. What should we do in order to guard against falling into this subtle inward adultery? We should avoid every thing that may excite impure feelings in the heart; as wanton songs and dances, lewd conversation, immodest games and jokes, immodest sights, and the reading of books which contain descriptions of impure love. We should strive, according to the Gospel, not even to look on that which may cause us to fall. 177 If thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should he cast into hell. Matt. v. 29. 588. Must we, then, literally pluck out the offending eye? We must pluck it out, not with the hand, but with the will. He who has firmly resolved not even to look upon that which causes him to offend hath already plucked out the offending eye. 589. When the sin of adultery is forbidden, what contrary virtues are thereby enjoined? Those of conjugal love and fidelity; and, for such as can receive it, perfect purity and chastity. 590. How does holy Scripture speak of the duties of man and wife? Husbands, love your wives, even as Christ also loved the Church, and gave himself for it. Eph. v. 25. Wives, submit yourselves unto your own husbands, as unto the Lord; for the husband is the head of the wife, even as Christ is the head of the Church; and he is the Saviour of the body. Eph. v. 22, 23. 591. What motives does holy Scripture set before us to make us flee fornication and live chastely? It bids us keep our bodies in purity, because they are the members of Christ, and temples of the Holy Ghost; while, on the other hand, he who committeth fornication sinneth against his own body; that is, corrupts it, infects it with diseases, and, further, hurts his mental faculties, such as imagination and memory. See 1 Cor. vi. 15, 18, 19. On the Eighth Commandment. 592. What is forbidden by the eighth commandment? To steal, or in any way appropriate to ourselves that which belongs to another. 593. What particular sins are forbidden thereby? The chief are-- 1. Robbery, or the taking of any thing that belongs to another openly, by force. 2. Theft, or taking what belongs to another privily. 3. Fraud, or appropriating to ourselves any thing that is another's by artifice; as when men pass off counterfeit money for true, or bad wares for good; or use false weights and measures, to give less than they have sold; or conceal their effects to avoid paying their debts; or do not honestly fulfill contracts, or execute wills; when they screen others guilty of dishonesty, and so defraud the injured of justice. 4. Sacrilege, or appropriating to ourselves what has been dedicated to God, or belongs to the Church. 5. Spiritual sacrilege;3 when one sinfully gives and another fraudulently obtains any sacred office, not of desert, but for gain. 6. Bribery; when men receive a bribe from those under them in office or jurisdiction, and for gain promote the unworthy, acquit the guilty, or oppress the innocent. 7. Eating the bread of idleness; when men receive salary for duty, or pay for work, which they neglect, and so in fact steal both their pay and that profit which society, or he whom they served, should have had of their labor; in like manner when they who are able to support themselves by work, instead of so doing live upon alms. 178 8. Extortion; when, under the show of some right, but really against equity and humanity, men make their own advantage of the property, the labors, or even the misfortunes of others; as when creditors oppress their debtors by usury; when masters wear out their dependents by excessive imposts or tasks; when in time of famine men sell bread at an exorbitant price. 594. When these sins are forbidden, what contrary virtues are thereby enjoined? Those of--1. Disinterestedness; 2. Good faith in performing engagements; 3. Justice; 4. Mercy to the poor. 595. Does he, then, who is not merciful to the poor sin against the eighth commandment? Certainly he does, if he have the means of assisting them; for all that we have belongs properly to God, and our abundance is given us by his Providence for the assistance of the poor; wherefore, if we do not impart to them of our abundance, we do in fact thereby rob and defraud them of their right, and the gift of God. 596. Is there not yet a higher virtue contrary to sins against the eighth commandment? Such a virtue is absolute poverty, or the renunciation of all property; which is proposed by the Gospel not as a duty for all, but as a counsel for them that would be perfect. If thou wilt be perfect, go and sell that thou hast, and give to the poor; and thou shalt hare treasure in heaven. Matt. xix. 21. On the Ninth Commandment. 597. What is forbidden by the ninth commandment? False witness against our neighbor, and all lying. 598. What is forbidden under the words false witness? 1. False witness in a court of justice; when men bear witness, inform, or complain falsely against any one. 2. False witness out of court, when men slander any one behind his back, or blame him to his face unjustly. 599. But is it allowable to censure others when they are really to blame? No; the Gospel does not allow us to judge even of the real vices or faults of our neighbors, unless we are called by any special office to do so, for their punishment or amendment. Judge not, that ye be not judged. Matt. vii. 1. 600. Are not such lies allowable as involve no purpose of hurting our neighbor? No; for they are inconsistent with love and respect for our neighbor, and unworthy of a man, much more of a Christian, who has been created for truth and love. Wherefore putting away lying, speak every man truth with his neighbor; for we are members one of another. Eph. iv. 25. 601. If we would avoid sins against the ninth commandment, what rule must we follow? We must bridle our tongue. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak, no guile. 1 Pet. iii. 10. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. James i. 26. 179 On the Tenth Commandment. 602. What is forbidden by the tenth commandment? All wishes inconsistent with charity to our neighbor, and thoughts which are inseparable from such wishes. 603. Why are we forbidden not only evil deeds, but also evil wishes and thoughts? First, because when the soul entertains any evil wishes or thoughts, it is already impure in God's sight, and unworthy of him; as Solomon says: The unjust thought is an abomination to the Lord. Prov. xv. 26. And therefore we must needs cleanse ourselves also from these inward impurities also, as the Apostle teaches: Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord. 2 Cor. vii. 1. Secondly, because, to prevent sinful acts, it is necessary to crush sinful wishes and thoughts, from which, as from seeds, such actions spring; as it is said: For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. Matt. xv. 19. Every man is tempted, when he is drawn away of his own lust, and enticed. Then, when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death. James i. 14, 15. 604. When we are forbidden to desire any thing of our neighbor's, what passion is thereby Envy. 605. What is forbidden by the words, Thou shalt not covet thy neighbor's wife? All lustful thoughts and wishes, or inward adultery. 606. What is forbidden by the words, Thou shalt not covet thy neighbor's house, nor his land, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any of his cattle, nor any thing that is his? All thoughts of avarice and ambition. 607. What positive duties, corresponding to these prohibitions, are prescribed by the tenth commandment? First, to keep purity of heart; and, secondly, to be content with our lot. 608. What is indispensable for the cleansing of the heart? The frequent and earnest invocation of the name of our Lord Jesus Christ. 1 [Blackmore uses charity in conformity with the English Bible (1 Cor. xiii. etc.); but love is the more correct rendering of ἀγάπη ( Liebe ), since it applies to God as well as man, while charity is now used in a more restricted sense. 2 [Greek: Ἡ κοίμησις . German: Der Tag der Entschlafung.--Ed.] 3 Greek: πνευματικὴ ἱεροσυλία. German: Simonie. CONCLUSION. Application of the Doctrine of Faith and Piety. 609. How must we apply the doctrine of faith and piety? We must act according to our knowledge, and keep before our eyes the fearful judgment threatened for disobedience. 180 If ye know these things, happy are ye if ye do them. John xiii. 17. That servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. Luke xii. 47. 610. What must a man do when he is conscious of any sin? Not only should lie immediately repent, and firmly resolve to avoid the same sin for the future, but also strive, as far as possible, to repair the scandal or injury that he has wrought by contrary good deeds. Thus it was that Zaccheus the Publican acted, when he said to the lord, Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing away from any one by false accusation, I restore him fourfold. Luke xix. 8. 611. What caution do we need when we seem to ourselves to have fulfilled any commandment? We must then dispose our hearts according to the words of Jesus Christ: When ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. Luke xvii. 10. ------The Longer Catechism of the Orthodox, Catholic, Eastern Church, also known as the Catechism of St. Philaret, Metropolitan of Moscow, is taken from The Creeds of Christendom with a History and Critical Notes by Philip Schaff (1819-1893), published in 1876. The entire book is available online at the Christian Classics Ethereal Library: http://www.ccel.org/s/schaff/creeds2/. http://www.pravoslavieto.com/docs/eng/Orthodox_Catechism_of_Philaret.htm 181 Encyclical of the Eastern Patriarchs (1848). A Reply to the Epistle of Pope Pius IX, "To the Easterns" (Ad Orientalis). To All the Bishops Everywhere, Beloved in the Holy Ghost, Our Venerable, Most Dear Brethren; and to their Most Pious Clergy; and to All the Genuine Orthodox Sons of the One, Holy, Catholic and Apostolic Church: Brotherly Salutation in the Holy Spirit, and Every Good From God, and Salvation. 1. The holy, evangelical and divine Gospel of Salvation should be set forth by all in its original simplicity, and should evermore be believed in its unadulterated purity, even the same as it was revealed to His holy Apostles by our Savior, who for this very cause, descending from the bosom of God the Father, made Himself of no reputation and took upon Him the form of a servant (Phil. ii. 7); even the same, also, as those Apostles, who were ear and eye witnesses, sounded it forth, like clear-toned trumpets, to all that are under the sun (for their sound is gone out into all lands, and their words into the ends of the world); and, last of all, the very same as the many great and glorious Fathers of the Catholic Church in all parts of the earth, who heard those Apostolic voices, both by their synodical and their individual teachings handed it down to all everywhere, and even unto us. But the Prince of Evil, that spiritual enemy of man's salvation, as formerly in Eden, craftily assuming the pretext of profitable counsel, he made man to become a transgressor of the divinely-spoken command. so in the spiritual Eden, the Church of God, he has from time to time beguiled many; and, mixing the deleterious drugs of heresy with the clear streams of orthodox doctrine, gives of the potion to drink to many of the innocent who live unguardedly, not giving earnest heed to the things they have heard (Heb. ii. 10), and to what they have been told by their fathers (Deut. xxxii. 7), in accordance with the Gospel and in agreement with the ancient Doctors; and who, imagining that the preached and written Word of the LORD and the perpetual witness of His Church are not sufficient for their souls' salvation, impiously seek out novelties, as we change the fashion of our garments, embracing a counterfeit of the evangelical doctrine. 2. Hence have arisen manifold and monstrous heresies, which the Catholic Church, even from her infancy, taking unto her the whole armor of God, and assuming the sword of the Spirit, which is the Word of God (Eph. vi. 13-17,) has been compelled to combat. She has triumphed over all unto this day, and she will triumph for ever, being manifested as mightier and more illustrious after each struggle. 3. Of these heresies, some already have entirely failed, some are in decay, some have wasted away, some yet flourish in a greater or less degree vigorous until the time of their return to the Faith, while others are reproduced to run their course from their birth to their destruction. For being the miserable cogitations and devices of miserable men, both one and the other, struck with the thunderbolt of the anathema of the seven Ecumenical Councils, shall vanish away, though they may last a thousand years; for the orthodoxy of the Catholic and Apostolic Church, by the living Word of God, alone endures for ever, according to the infallible promise of the LORD: the gates of hell shall not prevail against it (Matt. xviii. 18). Certainly, the mouths of ungodly and heretical men, however bold, however plausible and fair-speaking, however smooth they may be, will not prevail against the orthodox doctrine winning, its way silently and without noise. But, wherefore doth the way of the wicked prosper? (Jer. xii. 1.) Why are the ungodly exalted and lifted up as the cedars of Lebanon (Ps. xxxvii. 35), to defile the peaceful worship of God? The reason of this is mysterious, and the Church, though daily praying that this cross, this messenger of Satan, may depart from her, ever hears from the Lord: My grace is sufficient for thee, my strength is made perfect in weakness (2. Cor. xii. 9). Wherefore she gladly glories in her 182 infirmities, that the power of Christ may rest upon her, and that they which are approved may be made manifest (1. Cor. x. 19). 4. Of these heresies diffused, with what sufferings the LORD hath known, over a great part of the world, was formerly Arianism, and at present is the Papacy. This, too, as the former has become extinct, although now flourishing, shall not endure, but pass away and be cast down, and a great voice from heaven shall cry: It is cast down (Rev. xii. 10). 5. The new doctrine, that "the Holy Ghost proceedeth from the Father and the Son," is contrary to the memorable declaration of our LORD, emphatically made respecting it: which proceedeth from the Father (John xv. 26), and contrary to the universal Confession of the Catholic Church as witnessed by the seven Ecumenical Councils, uttering "which proceedeth from the Father." (Symbol of Faith). i. This novel opinion destroys the oneness from the One cause, and the diverse origin of the Persons of the Blessed Trinity, both of which are witnessed to in the Gospel. ii. Even into the divine Hypostases or Persons of the Trinity, of equal power and equally to be adored, it introduces diverse and unequal relations, with a confusion or commingling of them. iii. It reproaches as imperfect, dark, and difficult to be understood, the previous Confession of the One Holy Catholic and Apostolic Church. iv. It censures the holy Fathers of the first Ecumenical Synod of Nice and of the second Ecumenical Synod at Constantinople, as imperfectly expressing what relates to the Son and Holy Ghost, as if they had been silent respecting the peculiar property of each Person of the Godhead, when it was necessary that all their divine properties should be expressed against the Arians and Macedonians. v. It reproaches the Fathers of the third, fourth, fifth, sixth, and seventh Ecumenical Councils, which had published over the world a divine Creed, perfect and complete, and interdicted under dread anathemas and penalties not removed, all addition, or diminution, or alteration, or variation in the smallest particular of it, by themselves or any whomsoever. Yet was this quickly to be corrected and augmented, and consequently the whole theological doctrine of the Catholic Fathers was to be subjected to change, as if, forsooth, a new property even in regard to the three Persons of the Blessed Trinity had been revealed. vi. It clandestinely found an entrance at first in the Churches of the West, "a wolf in sheep's clothing," that is, under the signification not of procession, according to the Greek meaning in the Gospel and the Creed, but under the signification of mission, as Pope Martin explained it to the Confessor Maximus, and as Anastasius the Librarian explained it to John VIII. vii. It exhibits incomparable boldness, acting without authority, and forcibly puts a false stamp upon the Creed, which is the common inheritance of Christianity. viii. It has introduced huge disturbances into the peaceful Church of God, and divided the nations. ix. It was publicly proscribed, at its first promulgation, by two ever-to-be-remembered Popes, Leo III and John VIII, the latter of whom, in his epistle to the blessed Photius, classes with Judas those who first brought the interpolation into the Creed. x. It has been condemned by many Holy Councils of the four Patriarchs of the East. 183 xi. It was subjected to anathema, as a novelty and augmentation of the Creed, by the eighth Ecumenical Council, congregated at Constantinople for the pacification of the Eastern and Western Churches. xii. As soon as it was introduced into the Churches of the West it brought forth disgraceful fruits, bringing with it, little by little, other novelties, for the most part contrary to the express commands of our Savior in the Gospel—commands which till its entrance into the Churches were closely observed. Among these novelties may be numbered sprinkling instead of baptism, denial of the divine Cup to the Laity, elevation of one and the same bread broken, the use of wafers, unleavened instead of real bread, the disuse of the Benediction in the Liturgies, even of the sacred Invocation of the All-holy and Consecrating Spirit, the abandonment of the old Apostolic Mysteries of the Church, such as not anointing baptized infants, or their not receiving the Eucharist, the exclusion of married men from the Priesthood, the infallibility of the Pope and his claim as Vicar of Christ, and the like. Thus it was that the interpolation led to the setting aside of the old Apostolic pattern of well nigh all the Mysteries and all doctrine, a pattern which the ancient, holy, and orthodox Church of Rome kept, when she was the most honored part of the Holy, Catholic and Apostolic Church. xiii. It drove the theologians of the West, as its defenders, since they had no ground either in Scripture or the Fathers to countenance heretical teachings, not only into misrepresentations of the Scriptures, such as are seen in none of the Fathers of the Holy Catholic Church, but also into adulterations of the sacred and pure writings of the Fathers alike of the East and West. xiv. It seemed strange, unheard of, and blasphemous, even to those reputed Christian communions, which, before its origin, had been for other just causes for ages cut off from the Catholic fold. xv. It has not yet been even plausibly defended out of the Scriptures, or with the least reason out of the Fathers, from the accusations brought against it, notwithstanding all the zeal and efforts of its supporters. The doctrine bears all the marks of error arising out of its nature and peculiarities. All erroneous doctrine touching the Catholic truth of the Blessed Trinity, and the origin of the divine Persons, and the subsistence of the Holy Ghost, is and is called heresy, and they who so hold are deemed heretics, according to the sentence of St. Damasus, Pope of Rome, who says: "If any one rightly holds concerning the Father and the Son, yet holds not rightly of the Holy Ghost, he is an heretic" (Cath. Conf. of Faith which Pope Damasus sent to Paulinus, Bishop of Thessalonica). Wherefore the One, Holy, Catholic, and Apostolic Church, following in the steps of the holy Fathers, both Eastern and Western, proclaimed of old to our progenitors and again teaches today synodically, that the said novel doctrine of the Holy Ghost proceeding from the Father and the Son is essentially heresy, and its maintainers, whoever they be, are heretics, according to the sentence of Pope St. Damasus, and that the congregations of such are also heretical, and that all spiritual communion in worship of the orthodox sons of the Catholic Church with such is unlawful. Such is the force of the seventh Canon of the third Ecumenical Council. 6. This heresy, which has united to itself many innovations, as has been said, appeared about the middle of the seventh century, at first and secretly, and then under various disguises, over the Western Provinces of Europe, until by degrees, creeping along for four or five centuries, it obtained precedence over the ancient orthodoxy of those parts, through the heedlessness of Pastors and the countenance of Princes. Little by little it overspread not only the hitherto orthodox Churches of Spain, but also the German, and French, and Italian Churches, whose orthodoxy at one time was sounded throughout the world, with whom our divine Fathers such as the great Athanasius and heavenly Basil conferred, and whose sympathy and fellowship with us 184 until the seventh Ecumenical Council, preserved unharmed the doctrine of the Catholic and Apostolic Church. But in process of time, by envy of the devil, the novelties respecting the sound and orthodox doctrine of the Holy Ghost, the blasphemy of whom shall not be forgiven unto men either in this world or the next, according to the saying of our Lord (Matt. xii. 32), and others that succeeded respecting the divine Mysteries, particularly that of the world-saving Baptism, and the Holy Communion, and the Priesthood, like prodigious births, overspread even Old Rome; and thus sprung, by assumption of special distinctions in the Church as a badge and title, the Papacy. Some of the Bishops of that City, styled Popes, for example Leo III and John VIII, did indeed, as has been said, denounce the innovation, and published the denunciation to the world, the former by those silver plates, the latter by his letter to the holy Photius at the eighth Ecumenical Council, and another to Sphendopulcrus, by the hands of Methodius, Bishop of Moravia. The greater part, however, of their successors, the Popes of Rome, enticed by the antisynodical privileges offered them for the oppression of the Churches of God, and finding in them much worldly advantage, and "much gain," and conceiving a Monarchy in the Catholic Church and a monopoly of the gifts of the Holy Ghost, changed the ancient worship at will, separating themselves by novelties from the old received Christian Polity. Nor did they cease their endeavors, by lawless projects (as veritable history assures us), to entice the other four Patriarchates into their apostasy from Orthodoxy, and so subject the Catholic Church to the whims and ordinances of men. 7. Our illustrious predecessors and fathers, with united labor and counsel, seeing the evangelical doctrine received from the Fathers to be trodden under foot, and the robe of our Savior woven from above to be torn by wicked hands, and stimulated by fatherly and brotherly love, wept for the desolation of so many Christians for whom Christ died. They exercised much zeal and ardor, both synodically and individually, in order that the orthodox doctrine of the Holy Catholic Church being saved, they might knit together as far as they were able that which had been rent; and like approved physicians they consulted together for the safety of the suffering member, enduring many tribulations, and contempts, and persecutions, if haply the Body of Christ might not be divided, or the definitions of the divine and august Synods be made of none effect. But veracious history has transmitted to us the relentlessness of the Western perseverance in error. These illustrious men proved indeed on this point the truth of the words of our holy father Basil the sublime, when he said, from experience, concerning the Bishops of the West, and particularly of the Pope: "They neither know the truth nor endure to learn it, striving against those who tell them the truth, and strengthening themselves in their heresy" (to Eusebius of Samosata). Thus, after a first and second brotherly admonition, knowing their impenitence, shaking them off and avoiding them, they gave them over to their reprobate mind. "War is better than peace, apart from God," as said our holy father Gregory, concerning the Arians. From that time there has been no spiritual communion between us and them; for they have with their own hands dug deep the chasm between themselves and Orthodoxy. 8. Yet the Papacy has not on this account ceased to annoy the peaceful Church of God, but sending out everywhere so-called missionaries, men of reprobate minds, it compasses land and sea to make one proselyte, to deceive one of the Orthodox, to corrupt the doctrine of our LORD, to adulterate, by addition, the divine Creed of our holy Faith, to prove the Baptism which God gave us superfluous, the communion of the Cup void of sacred efficacy, and a thousand other things which the demon of novelty dictated to the all-daring Schoolmen of the Middle Ages and to the Bishops of the elder Rome, venturing all things through lust of power. Our blessed predecessors and fathers, in their piety, though tried and persecuted in many ways and means, within and without, directly and indirectly, "yet confident in the LORD," were able to save and transmit to us this inestimable inheritance of our fathers, which we too, by the help of God, will transmit as a rich treasure to the generations to come, even to the end of the world. But 185 notwithstanding this, the Papists do not cease to this day, nor will cease, according to wont, to attack Orthodoxy,—a daily living reproach which they have before their eyes, being deserters from the faith of their fathers. Would that they made these aggressions against the heresy which has overspread and mastered the West. For who doubts that had their zeal for the overthrow of Orthodoxy been employed for the overthrow of heresy and novelties, agreeable to the God-loving counsels of Leo III and John VIII, those glorious and last Orthodox Popes, not a trace of it, long ago, would have been remembered under the sun, and we should now be saying the same things, according to the Apostolic promise. But the zeal of those who succeeded them was not for the protection of the Orthodox Faith, in conformity with the zeal worthy of all remembrance which was in Leo III., now among the blessed. 9. In a measure the aggressions of the later Popes in their own persons had ceased, and were carried on only by means of missionaries. But lately, Pius IX., becoming Bishop of Rome and proclaimed Pope in 1847, published on the sixth of January, in this present year, an Encyclical Letter addressed to the Easterns, consisting of twelve pages in the Greek version, which his emissary has disseminated, like a plague coming from without, within our Orthodox Fold. In this Encyclical, he addresses those who at different times have gone over from different Christian Communions, and embraced the Papacy, and of course are favorable to him, extending his arguments also to the Orthodox, either particularly or without naming them; and, citing our divine and holy Fathers (p. 3, 1.14-18; p. 4, 1.19; p. 9, 1.6; and pp. 17, 23), he manifestly calumniates them and us their successors and descendants: them, as if they admitted readily the Papal commands and rescripts without question because issuing from the Popes is undoubted arbiters of the Catholic Church; us, as unfaithful to their examples (for thus he trespasses on the Fold committed to us by God), as severed from our Fathers, as careless of our sacred trusts, and of the soul's salvation of our spiritual children. Usurping as his own possession the Catholic Church of Christ, by occupancy, as he boasts, of the Episcopal Throne of St. Peter, he desires to deceive the more simple into apostasy from Orthodoxy, choosing for the basis of all theological instruction these paradoxical words (p. 10, 1.29): "nor is there any reason why ye refuse a return to the true Church and Communion with this my holy Throne." 10. Each one of our brethren and sons in Christ who have been piously brought up and instructed, wisely regarding the wisdom given him from God, will decide that the words of the present Bishop of Rome, like those of his schismatical predecessors, are not words of peace, as he affirms (p. 7,1.8), and of benevolence, but words of deceit and guile, tending to self-aggrandizement, agreeably to the practice of his antisynodical predecessors. We are therefore sure, that even as heretofore, so hereafter the Orthodox will not be beguiled. For the word of our LORD is sure (John x. 5), A stranger will they not follow, but flee from him, for they know not the voice of strangers. 11. For all this we have esteemed it our paternal and brotherly need, and a sacred duty, by our present admonition to confirm you in the Orthodoxy you hold from your forefathers, and at the same time point out the emptiness of the syllogisms of the Bishop of Rome, of which he is manifestly himself aware. For not from his Apostolic Confession does he glorify his Throne, but from his Apostolic Throne seeks to establish his dignity, and from his dignity, his Confession. The truth is the other way. The Throne of Rome is esteemed that of St. Peter by a single tradition, but not from Holy Scripture, where the claim is in favor of Antioch, whose Church is therefore witnessed by the great Basil (Ep. 48 Athan.) to be "the most venerable of all the Churches in the world." Still more, the second Ecumenical Council, writing to a Council of the West (to the most honorable and religious brethren and fellow-servants, Damasus, Ambrose, Britto, Valerian, and others), witnesseth, saying: "The oldest and truly Apostolic Church of Antioch, in Syria, where 186 first the honored name of Christians was used." We say then that the Apostolic Church of Antioch had no right of exemption from being judged according to divine Scripture and synodical declarations, though truly venerated for the throne of St. Peter. But what do we say? The blessed Peter, even in his own person, was judged before all for the truth of the Gospel, and, as Scripture declares, was found blamable and not walking uprightly. What opinion is to be formed of those who glory and pride themselves solely in the possession of his Throne, so great in their eyes? Nay, the sublime Basil the great, the Ecumenical teacher of Orthodoxy in the Catholic Church, to whom the Bishops of Rome are obliged to refer us (p. 8, 1.31), has clearly and explicitly above ( 7) shown us what estimation we ought to have of the judgments of the inaccessible Vatican: —"They neither," he says, "know the truth, nor endure to learn it, striving against those who tell them the truth, and strengthening themselves in their heresy." So that these our holy Fathers whom his Holiness the Pope, worthily admiring as lights and teachers even of the West, accounts as belonging to us, and advises us (p. 8) to follow, teach us not to judge Orthodoxy from the holy Throne, but the Throne itself and him that is on the Throne by the sacred Scriptures, by Synodical decrees and limitations, and by the Faith which has been preached, even the Orthodoxy of continuous teaching. Thus did our Fathers judge and condemn Honorius, Pope of Rome, and Dioscorus, Pope of Alexandria, and Macedonius and Nestorius, Patriarchs of Constantinople, and Peter Gnapheus, Patriarch of Antioch, with others. For if the abomination of desolation stood in the Holy Place, why not innovation and heresy upon a holy Throne? Hence is exhibited in a brief compass the weakness and feebleness of the efforts in behalf of the despotism of the Pope of Rome. For, unless the Church of Christ was founded upon the immovable rock of St. Peter’s Confession, Thou art the Christ, the Son of the Living God (which was the answer of the Apostles in common, when the question was put to them, Whom say ye that I am? (Matt. xvi. 15,) as the Fathers, both Eastern and Western, interpret the passage to us), the Church was built upon a slippery foundation, even on Cephas himself, not to say on the Pope, who, after monopolizing the Keys of the Kingdom of Heaven, has made such an administration of them as is plain from history. But our divine Fathers, with one accord, teach that the sense of the thrice- repeated command, Feed my sheep, implied no prerogative in St. Peter over the other Apostles, least of all in his successors. It was a simple restoration to his Apostleship, from which he had fallen by his thrice-repeated denial. St. Peter himself appears to have understood the intention of the thrice-repeated question of our Lord: Lovest thou Me, and more, and than these?. (John xxi. 16;) for, calling to mind the words, Thou all shall be offended because of Thee, yet will 1 never be offended (Matt. xxvi. 33), he was grieved because He said unto him the third time, Lovest thou Me? But his successors, from self-interest, understand the expression as indicative of St. Peter's more ready mind. 12. His Holiness the Pope says (p. viii. 1.12.) that our LORD said to Peter (Luke xxii. 32), I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. Our LORD so prayed because Satan had sought to overthrow the faith of all the disciples, but the LORD allowed him Peter only, chiefly because he had uttered words of boasting, and justified himself above the rest (Matt. xxvi. 33): Though all shall be offended, because of thee, yet will I never be offended. The permission to Satan was but temporary. He began to curse and to swear: I know not the man. So weak is human nature, left to itself. The spirit is willing, but the flesh is weak. It was but temporary, that, coming again to himself by his return in tears of repentance, he might the rather strengthen his brethren who had neither perjured themselves nor denied. Oh! the wise judgment of the LORD! How divine and mysterious was the last night of our Savior upon earth! That sacred Supper is believed to be consecrated to this day in every Church: This do in remembrance of me (Luke xxii. 19), and As often as ye eat this bread and drink this cup, ye do show the LORD's death till he come (1 Cor. xi. 26). Of the brotherly love thus earnest1y 187 commended to us by the common Master, saying, By this shall all men know that ye are my disciple, if ye have love one to another (John xiii. 35), have the Popes first broken the stamp and seal, supporting and receiving heretical novelties, contrary to the things delivered to us and canonically confirmed by our Teachers and Fathers in common. This love acts at this day with power in the souls of Christian people, and particularly in their leaders. We boldly avow before God and men, that the prayer of our Savior (p. ix. l.43) to God and His Father for the common love and unity of Christians in the One Holy Catholic and Apostolic Church, in which we believe, that they may be one, ever as we are one (John xvii. 22), worketh in us no less than in his Holiness. Our brotherly love and zeal meet that of his Holiness, with only this difference, that in us it worketh for the covenanted preservation of the pure, undefiled, divine, spotless, and perfect Creed of the Christian Faith, in conformity to the voice of the Gospel and the decrees of the seven holy Ecumenical Synods and the teachings of the ever-existing Catholic Church: but worketh in his Holiness to prop and strengthen the authority and dignity of them that sit on the Apostolic Throne, and their new doctrine. Behold then, the head and front, so to speak, of all the differences and disagreements that have happened between us and them, and the middle wall of partition, which we hope will be taken away in the time of is Holiness, and by the aid of his renowned wisdom, according to the promise of God (St. John x. 16): "Other sheep I have which are not of this fold: them also 1 must bring and they shall hear my voice (Who proceedeth from the Father "). Let it be said then, in the third place, that if it be supposed, according to the words of his Holiness, that this prayer of our LORD for Peter when about to deny and perjure himself, remained attached and united to the Throne of Peter, and is transmitted with power to those who from time to time sit upon it, although, as has before been said, nothing contributes to confirm the opinion (as we are strikingly assured from the example of the blessed Peter himself, even after the descent of the Holy Ghost, yet are we convinced from the words of our LORD, that the time will come when that divine prayer concerning the denial of Peter, "that his faith might not fail for ever" will operate also in some one of the successors of his Throne, who will also weep, as he did, bitterly, and being sometime converted will strengthen us, his brethren, still more in the Orthodox Confession, which we hold from our forefathers;—and would that his Holiness might be this true successor of the blessed Peter! To this our humble prayer, what hinders that we should add our sincere and hearty Counsel in the name of the Holy Catholic Church? We dare not say, as does his Holiness (p. x. 1.22), that it should be done "without any delay;" but without haste, utter mature consideration, and also, if need be, after consultation with the more wise, religious, truth-loving, and prudent of the Bishops, Theologians, and Doctors, to be found at the present day, by God's good Providence, in every nation of the West. 13. His Holiness says that the Bishop of Lyons, St. Irenaeus, writes in praise of the Church of Rome: "That the whole Church, namely, the faithful from everywhere, must come together in that Church, because of its Primacy, in which Church the tradition, given by the Apostles, has in all respects been observed by the faithful everywhere." Although this saint says by no means what the followers of the Vatican would make out, yet even granting their interpretation, we reply: Who denies that the ancient Roman Church was Apostolic and Orthodox? None of us will question that it was a model of orthodoxy. We will specially add, for its greater praise, from the historian Sozomen (Hist. Eccl. lib. iii. cap. 12), the passage, which his Holiness has overlooked, respecting the mode by which for a time she was enabled to preserve the orthodoxy which we praise:—"For, as everywhere," saith Sozomen, "the Church throughout the West, being guided purely by the doctrines of the Fathers, was delivered from contention and deception concerning these things." Would any of the Fathers or ourselves deny her canonical privilege in the rank of the hierarchy, so long as she was guided purely by the doctrines of the Fathers, walking by the plain rule of Scripture and the holy Synods! But at present we do not find preserved in her the 188 dogma of the Blessed Trinity according to the Creed of the holy Fathers assembled first in Nicea and afterwards in Constantinople, which the other five Ecumenical Councils confessed and confirmed with such anathemas on those who adulterated it in the smallest particular, as if they had thereby destroyed it. Nor do we find the Apostolical pattern of holy Baptism, nor the Invocation of the consecrating Spirit upon the holy elements: but we see in that Church the eucharistic Cup, heavenly drink, considered superfluous, (what profanity!) and very many other things, unknown not only to our holy Fathers, who were always entitled the catholic, clear rule and index of Orthodoxy, as his Holiness, revering the truth, himself teaches (p. vi), but also unknown to the ancient holy Fathers of the West. We see that very primacy, for which his Holiness now contends with all his might, as did his predecessors, transformed from a brotherly character and hierarchical privilege into a lordly superiority. What then is to be thought of his unwritten traditions, if the written have undergone such a change and alteration for the worse ? Who is so bold and confident in the dignity of the Apostolic Throne, as to dare to say that if our holy Father, Sr. Irenaeus, were alive again, seeing it was fallen from the ancient and primitive teaching in so many most essential and catholic articles of Christianity, he would not be himself the first to oppose the novelties and self-sufficient constitutions of that Church which was lauded by him as guided purely by the doctrines of the Fathers? For instance, when he saw the Roman Church not only rejecting from her Liturgical Canon, according to the suggestion of the Schoolmen, the very ancient and Apostolic invocation of the Consecrating Spirit, and miserably mutilating the Sacrifice in its most essential part, but also urgently hastening to cut it out from the Liturgies of other Christian Communions also,—his Holiness slanderously asserting, in a manner so unworthy of the Apostolic Throne on which he boasts himself, that it "crept in after t.he division between the East and West" (p. xi. 1.11)—what would not the holy Father say respecting this novelty ? Irenaeus assures us (lib. iv. c. 34) "that bread, from the ground, receiving the evocation of God, is no longer common bread," etc., meaning by "evocation" invocation: for that Irenaeus believed the Mystery of the Sacrifice to be consecrated by means of this invocation is especially remarked even by Franciscus Feu-Ardentius, of the order of popish monks called Minorites, who in 1639 edited the writings of that saint with comments, who says (lib. i. c. 18, p. 114,) that Irenaeus teaches "that the bread and mixed cup become the true Body and Blood of Christ by the words of invocation." Or, hearing of the vicarial and appellate jurisdiction of the Pope, what would not the Saint say, who, for a small and almost indifferent question concerning the celebration of Easter (Euseb. Eccl. Hist. v. 26), so boldly and victoriously opposed and defeated the violence of Pope Victor in the free Church of Christ? Thus he who is cited by his Holiness as a witness of the primacy of the Roman Church, shows that its dignity is not that of a lordship, nor even appellate, to which St. Peter himself was never ordained, but is a brotherly privilege in the Catholic Church, and an honor assigned the Popes on account of the greatness and privilege of the City. Thus, also, the fourth Ecumenical Council, for the preservation of the gradation in rank of Churches canonically established by the third Ecumenical Council (Canon 8),—following the second (Canon 3), as that again followed the first (Canon 6), which called the appellate jurisdiction of the Pope over the West a Custom,—thus uttered its determination: "On account of that City being the Imperial City, the Fathers have with reason given it prerogatives" (Canon 28). Here is nothing said of the Pope's special monopoly of the Apostolicity of St. Peter, still less of a vicarship in Rome's Bishops, and an universal Pastorate. This deep silence in regard to such great privileges—nor only so, but the reason assigned for the primacy, not "Feed my sheep," not "On this rock will I build my Church," but simply old Custom, and the City being the Imperial City; and these things, not from the LORD, but from the Fathers—will seem, we are sure, a great paradox to his Holiness entertaining other ideas of his prerogatives. The paradox will be the greater, since, as we shall see, he greatly honors the said fourth Ecumenical Synod as one to be found a witness for his Throne; and St. Gregory, the eloquent, called the Great (lib. i. Ep. 189 25), was wont to speak of the four (Ecumenical Councils [not the Roman See] as the four Gospels, and the four-sided stone on which the Catholic Church is built. 14. His Holiness says (p. ix. 1.12) that the Corinthians, divided among themselves, referred the matter to Clement, Pope of Rome, who wrote to them his decision on the case; and they so prized his decision that they read it in the Churches. But this event is a very weak support for the Papal authority in the house of God. For Rome being then the center of the Imperial Province and the chief City, in which the Emperors lived, it was proper that any question of importance, as history shows that of the Corinthians to have been, should be decided there, especially if one of the contending parties ran thither for external aid: as is done even to this day. The Patriarchs of Alexandria, Antioch, and Jerusalem, when unexpected points of difficulty arise, write to the Patriarch of Constantinople, because of its being the seat of Empire, as also on account of its synodical privileges; and if this brotherly aid shall rectify that which should be rectified, it is well; but if not, the matter is reported to the province, according to the established system. But this brotherly agreement in Christian faith is not purchased by the servitude of the Churches of God. Let this be our answer also to the examples of a fraternal and proper championship of the privileges of Julius and Innocent Bishops of Rome, by St. Athanasius the Great and St. John Chrysostom, referred to by his Holiness (p. ix. 1. 6,17), for which their successors now seek to recompense us by adulterating the divine Creed. Yet was Julius himself indignant against some for " disturbing the Churches by not maintaining the doctrines of Nice" (Soz. Hist. Ec. lib. iii. c. 7), and threatening (id.) excommunication, "if they ceased not their innovations." In the case of the Corinthians, moreover, it is to be remarked that the Patriarchal Thrones being then but three, Rome was the nearer and more accessible to the Corinthians, to which, therefore, it was proper to have resort. In all this we see nothing extraordinary, nor any proof of the despotic power of the Pope in the free Church of God. 15. But, finally, his Holiness says (p. ix. l.12) that the fourth Ecumenical Council (which by mistake he quite transfers from Chalcedon to Carthage), when it read the epistle of Pope Leo I, cried out, "Peter has thus spoken by Leo." It was so indeed. But his Holiness ought not to overlook how, and after what examination, our fathers cried out, as they did, in praise of Leo. Since however his Holiness, consulting brevity, appears to have omitted this most necessary point, and the manifest proof that an Ecumenical Council is not only above the Pope but above any Council of his, we will explain to the public the matter as it really happened. Of more than six hundred fathers assembled in the Counci1 of Chalcedon, about two hundred of the wisest were appointed by the Council to examine both as to language and sense the said epistle of Leo; nor only so, but to give in writing and with their signatures their own judgment upon it, whether it were orthodox or not. These, about two hundred judgments and resolution on the epistle, as chiefly found in the Fourth Session of the said holy Council in such terms as the following: —"Maximus of Antioch in Syria said: 'The epistle of the holy Leo, Archbishop of Imperial Rome, agrees with the decisions of the three hundred and eighteen holy fathers at Nice, and the hundred and fifty at Constantinople, which is new Rome, and with the faith expounded at Ephesus by the most holy Bishop Cyril: and I have subscribed it." And again: "Theodoret,the most religious Bishop of Cyrus: 'The epistle of the most holy Archbishop, the lord Leo, agrees with the faith established at Nice by the holy and blessed fathers, and with the symbol of faith expounded at Constantinople by the hundred and fifty, and with the epistles of the blessed Cyril. And accepting it, I have subscribed the said epistle."' And thus all in succession: "The epistle corresponds," "the epistle is consonant,"the epistle agrees in sense," and the like. After such great and very severe scrutiny in comparing it with former holy 190 Councils, and a full conviction of the correctness of the meaning, and not merely because it was the epistle of the Pope, they cried aloud, ungrudgingly, the exclamation on which his Holiness now vaunts himself: But if his Holiness had sent us statements concordant and in unison with the seven holy Ecumenical Councils, instead of boasting of the piety of his predecessors lauded by our predecessors and fathers in an Ecumenical Council, he might justly have gloried in his own orthodoxy, declaring his own goodness instead of that of his fathers. Therefore let his Holiness be assured, that if, even now, he will write us such things as two hundred fathers on investigation and inquiry shall find consonant and agreeing with the said former Councils, then, we say, he shall hear from us sinners today, not only, "Peter has so spoken," or anything of like honor, but this also, "Let the holy hand be kissed which has wiped away the tears of the Catholic Church." 16. And surely we have a right to expect from the prudent forethought of his Holiness, a work so worthy the true successor of St. Peter, of Leo I, and also of Leo III, who for security of the orthodox faith engraved the divine Creed unaltered upon imperishable plates—a work which will unite the churches of the West to the holy Catholic Church, in which the canonical chief seat of his Holiness, and the seats of all the Bishops of the West remain empty and ready to be occupied. For the Catholic Church, awaiting the conversion of the shepherds who have fallen off from her with their flocks, does not separate in name only, those who have been privily introduced to the rulership by the action of others, thus making little of the Priesthood. But we are expecting the "word of consolation," and hope that he, as wrote St. Basil to St.Ambrose, Bishop of Milan (Epis. b6), will "tread again the ancient footprints of the fathers." Not without great astonishment have we read the said Encyclical letter to the Easterns, in which we see with deep grief of soul his Holiness, famed for prudence, speaking like his predecessors in schism, words that urge upon us the adulteration of our pure holy Creed, on which the Ecumenical Councils have set their seal; and doing violence to the sacred Liturgies, whose heavenly structure alone, and the names of those who framed them, and their tone of reverend antiquity, and the stamp that was placed upon them by the Seventh Ecumenical Synod (Act vi.), should have paralyzed him, and made him to turn aside the sacrilegious and all-daring hand that has thus smitten the King of Glory. From these things we estimate into what an unspeakable labyrinth of wrong and incorrigible sin of revolution the papacy has thrown even the wiser and more godly Bishops of the Roman Church, so that, in order to preserve the innocent, and therefore valued vicarial dignity, as well as the despotic primacy and the things depending upon it, they know no other means shall to insult the most divine and sacred things, daring everything for that one end. Clothing themselves, in words, with pious reverence for "the most venerable antiquity" (p. xi. 1.16), in reality there remains, within, the innovating temper; and yet his Holiness really hears hard upon himself when he says that we "must cast from us everything that has crept in among us since the Separation," (!) while he and his have spread the poison of their innovation even into the Supper of our LORD. His Holiness evidently takes it for granted that in the Orthodox Church the same thing has happened which he is conscious has happened in the Church of Rome since the rise of the Papacy: to wit, a sweeping change in all the Mysteries, and corruption from scholastic subtleties, a reliance on which must suffice as an equivalent for our sacred Liturgies and Mysteries and doctrines: yet all the while, forsooth, reverencing our "venerable antiquity," and all this by a condescension entirely Apostolic!—"without," as he says, "troubling us by any harsh conditions"! From such ignorance of the Apostolic and Catholic food on which we live emanates another sententious declaration of his (p. vii. 1. 22): "It is not possible that unity of doctrine and sacred observance should be preserved among you," paradoxically ascribing to us the very misfortune from which he suffers at home; just as Pope Leo IX wrote to the blessed Michael Cerularius, accusing the Greeks of changing the Creed of the Catholic Church, without blushing either for his own honor or for the truth of history. We are persuaded that if his Holiness will call to mind ecclesiastical 191 archaeology and history, the doctrine of the holy Fathers and the old Liturgies of France and Spain, and the Sacramentary of the ancient Roman Church, he will be struck with surprise on finding how many other monstrous daughters, now living, the Papacy has brought forth in the West: while Orthodoxy, with us, has preserved the Catholic Church as an incorruptible bride for her Bridegroom, although we have no temporal power, nor, as his Holiness says, any sacred "observances," but by the sole tie of love and affection to a common Mother are bound together in the unity of a faith sealed with the seven seals of the Spirit (Rev. v. 1), and by the seven Ecumenical Councils, and in obedience to the Truth. He will find, also, flow many modern papistical doctrines and mysteries must be rejected as "commandments of men" in order that the Church of the West, which has introduced all sorts of novelties, may be changed back again to the immutable Catholic Orthodox faith of our common fathers. As his Holiness recognizes our common zeal in this faith, when he says (p. viii. l.30), "let us take heed to the doctrine preserved by our forefathers," so he does well in instructing us (l. 31) to follow the old pontiffs and the faithful of the Eastern Metropolitans. What these thought of the doctrinal fidelity of the Archbishops of the elder Rome, and what idea we ought to have of them in the Orthodox Church, and in what manner we ought to receive their teachings, they have synodically given us an example ( 15), and the sublime Basil has well interpreted it ( 7). As to the supremacy, since we are not setting forth a treatise, let the same great Basil present the matter in a f'ew words, "I preferred to address myself to Him who is Head over them." 17. From all this, every one nourished in sound Catholic doctrine, particularly his Holiness, must draw the conclusion, how impious and anti-synodical it is to attempt the alteration of our doctrine and liturgies and other divine offices which are, and are proved to be, coeval with the preaching of Christianity: for which reason reverence was always bestowed on then, and they were confided in as pure even by the old orthodox Popes themselves, to whom these things were an inheritance in common with ourselves. How becoming and holy would be the mending of the innovations, the time of whose entrance in the Church of Rome we know in each case; for our illustrious fathers have testified from time to time against each novelty. But there are other reasons which should incline his Holiness to this change. First, because those things that are ours were once venerable to the Westerns, as having the same divine Offices and confessing the same Creed; but the novelties were not known to our Fathers, nor could they be shown in the writings of the orthodox Western Fathers, nor as having their origin either in antiquity or catholicity. Moreover, neither Patriarchs nor Councils could then have introduced novelties amongst us, because the protector of religion is the very body of the Church, even the people themselves, who desire their religious worship to be ever unchanged and of the same kind as that of their fathers: for as, after the Schism, many of the Popes and Latinizing Patriarchs made attempts that came to nothing even in the Western Church; and as, from time to time, either by fair means or foul, the Popes have commanded novelties for the sake of expediency (as they have explained to our fathers, although they were thus dismembering the Body of Christ): so now again the Pope, for the sake of a truly divine and most just expediency, forsooth (not mending the nets, but himself rending the garment of the Savior), dare to oppose the venerable things of antiquity,—things well fitted to preserve religion, as his Holiness confesses (p. xi. l.16), and which he himself honors, as he says (lb. 1.16), together with his predecessors, for he repeats that memorable expression o one of those blessed predecessors (Celestine, writing to the third Ecumenical Council): "Let novelty cease to attack antiquity." And let the Catholic Church enjoy this benefit from this so far blameless declaration of the Popes. It must by all means be confessed, that in such his attempt, even though Pius IX be eminent for wisdom and piety, and, as he says, for zeal after Christian unity in the Catholic Church, he will meet, within and without, with difficulties and toils. And here we must put his Holiness in mind, if he will excuse our boldness, of that portion of his letter (p. viii. L.32), 192 "That in things which relate to the confession of our divine religion, nothing is to be feared, when we look to the glory of Christ, and the reward which awaits us in eternal life." It is incumbent on his Holiness to show before God and man, that, as prime mover of the counsel which pleases God, so is he a willing protector of the ill-treated evangelical and synodical truth, even to the sacrifice of his own interests, according to the Prophet (Is. lx. 17), A ruler in peace and a bishop in righteousness. So be it! But until there be this desired returning of the apostate Churches to the body of the One, Holy, Catholic, and Apostolic Church, of which Christ is the Head (Eph. iv. 15), and each of us "members in particular," all advice proceeding from them, and every officious exhortation tending to the dissolution of our pure faith handed down from the Fathers is condemned, as it ought to be, synodically, not only as suspicious and to be eschewed, but as impious and soul-destroying: and in this category, among the first we place the said Encyclical to the Easterns from Pope Pius IX, Bishop of the elder Rome; and such we proclaim it to be in the Catholic Church. 18. Wherefore, beloved brethren and fellow-ministers of our mediocrity, as always, so also now, particularly on this occasion of the publication of the said Encyclical, we hold it to be our inexorable duty, in accordance with our patriarchal and synodical responsibility, in order that none may be lost to the divine fold of the Catholic Orthodox Church, the most holy Mother of us all, to encourage each other, and to urge you that, reminding one another of the words and exhortations of St. Paul to our holy predecessors when he summoned them to Ephesus, we reiterate to each other: take heed, therefore, unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the Church of God, which He hath purchased with His own Blood. For know this, that after my departing shall grievous wolves enter in among you not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore,watch. (Acts xx.28-31.) Then our predecessors and Fathers, hearing this divine charge, wept sore, and falling upon his neck, kissed him. Come, then, and let us, brethren, hearing him admonishing us with tears, fall in spirit, lamenting, upon his neck, and, kissing him, comfort him by our own firm assurance, that no one shall separate us from the love of Christ, no one mislead us from evangelical doctrine, no one entice us from the safe path of our fathers, as none was able to deceive them, by any degree of zeal which they manifested, who from time to time were raised up for this purpose by the tempter: so that at last we shall hear from the Master: Well done, good and faithful servant, receiving the end of our faith, even the salvation of our souls, and of the reasonable flock over whom the Holy Ghost has made us shepherds. 19. This Apostolic charge and exhortation we have quoted for your sake, and address it to all the Orthodox congregation, wherever they be found settled on the earth, to the Priests and Abbots, to the Deacons and Monks, in a word, to all the Clergy and godly People, the rulers and the ruled, the rich and the poor, to parents and children, to teachers and scholars, to the educated and uneducated, to masters and servants, that we all, supporting and counseling each other, may be able to stand against the wiles of the devil. For thus St. Peter the Apostle exhorts us (1 Pet.): Be sober, be vigilant because your adversary the devil, as a roaring lion walketh about, seeking whom he may devour. Whom resist, steadfast in the faith. 20. For our faith, brethren, is not of men nor by man, but by revelation of Jesus Christ, which the divine Apostles preached, the holy Ecumenical Councils confirmed, the greatest and wisest teachers of the world handed down in succession, and the shed blood of the holy martyrs ratified. Let us hold fast to the confession which we have received unadulterated from such men, turning away from every novelty as a suggestion of the devil. He that accepts a novelty reproaches with deficiency the preached Orthodox Faith. But that Faith has long ago been sealed in completeness, 193 not to admit of diminution or increase, or any change whatever; and he who dares to do, or advise, or think of such a thing has already denied the faith of Christ, has already of his own accord been struck with an eternal anathema, for blaspheming the Holy Ghost as not having spoken fully in the Scriptures and through the Ecumenical Councils. This fearful anathema, brethren and sons beloved in Christ, we do not pronounce today, but our Savior first pronounced it (Matt. xii. 32): Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. St. Paul pronounced the same anathema (Gal. i. 6): I marvel that ye are so soon removed from Him that called you into the grace of Christ, unto another Gospel: which is not another; but there be some that trouble you, and would pervert the Gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you, than that which we have preached unto you, let him be accursed. This same anathema the Seven Ecumenical Councils and the whole choir of God-serving fathers pronounced. All, therefore, innovating, either by heresy or schism, have voluntarily clothed themselves, according to the Psalm (cix. 18), ("with a curse as with a garment,") whether they be Popes, or Patriarchs, or Clergy, or Laity; nay, if any one, though an angel from heaven, preach any other Gospel unto you than that ye have received, let him be accursed. Thus our wise fathers, obedient to the soul-saving words of St. Paul, were established firm and steadfast in the faith handed down unbrokenly to them, and preserved it unchanged and uncontaminate in the midst of so many heresies, and have delivered it to us pure and undefiled, as it came pure from the mouth of the first servants of the Word. Let us, too, thus wise, transmit it, pure as we have received it, to coming generations, altering nothing, that they may be, as we are, full of confidence, and with nothing to be ashamed of when speaking of the faith of their forefathers. 21. Therefore, brethren, and sons beloved in the LORD, having purified your souls in obeying the truth (1 Pet. i. 22), let us give the more earnest heed to the things which we have heard, lest at any time we should let them slip. (Heb. ii. 1.) The faith and confession we have received is not one to be ashamed of, being taught in the Gospel from the mouth of our LORD, witnessed by the holy Apostles, by the seven sacred Ecumenical Councils, preached throughout the world, witnessed to by its very enemies, who, before they apostatized from orthodoxy to heresies, themselves held this same faith, or at least their fathers and fathers' fathers thus held it. It is witnessed to by continuous history, as triumphing over all the heresies which have persecuted or now persecute it, as ye see even to this day. The succession of our holy divine fathers and predecessors beginning from the Apostles, and those whom the Apostles appointed their successors, to this day, forming one unbroken chain, and joining hand to hand, keep fast the sacred inclosure of which the door is Christ, in which all the orthodox Flock is fed in the fertile pastures of the mystical Eden, and not in the pathless and rugged wilderness, as his Holiness supposes (p. 7.1.12). Our Church holds the infallible and genuine deposit of the Holy Scriptures, of the Old Testament a true and perfect version, of the New the divine original itself. The rites of the sacred Mysteries, and especially those of the divine Liturgy, are the same glorious and heartquickening rites, handed down from the Apostles. No nation, no Christian communion, can boast of such Liturgies as those of James, Basil, Chrysostom. The august Ecumenical Councils, those seven pillars of the house of Wisdom, were organized in it and among us. This, our Church, holds the originals of their sacred definitions. The Chief Pastors in it, and the honorable Presbytery, and the monastic Order, preserve the primitive and pure dignity of the first ages of Christianity, in opinions, in polity, and even in the simplicity of their vestments. Yes! verily, "grievous wolves" have constantly attacked this holy fold, and are attacking it now, as we see for ourselves, according to the prediction of the Apostle, which shows that the true lambs of the great Shepherd are folded in it; but that Church has sung and shall sing forever: " They compassed me about; yea, they compassed me about: but in the name of the Lord I will destroy them (Ps. cxviii. l1). Let us add one reflection, a painful 194 one indeed, but useful in order to manifest and confirm the truth of our words:—All Christian nations whatsoever that are today seen calling upon the Name of Christ (not excepting either the West generally, or Rome herself, as we prove by the catalogue of her earliest Popes), were taught the true faith in Christ by our holy predecessors and fathers; and yet afterwards deceitful men, many of whom were shepherds, and chief shepherds too, of those nations, by wretched sophistries and heretical opinions dared to defile, alas! the orthodoxy of those nations, as veracious history informs us, and as St. Paul predicted. 22. Therefore, brethren, and ye our spiritual children, we acknowledge how great the favor and grace which God has bestowed upon our Orthodox Faith, and on His One, Holy, Catholic, and Apostolic Church, which, like a mother who is unsuspected of her husband, nourishes us as children of whom she is not ashamed, and who are excusable in our high-toned boldness concerning the hope that is in us. But what shall we sinners render to the LORD for all that He hath bestowed upon us? Our bounteous LORD and God, who hath redeemed us by his own Blood, requires nothing else of us but the devotion of our whole soul and heart to the blameless, holy faith of our fathers, and love and affection to the Orthodox Church, which has regenerated us not with a novel sprinkling, but with the divine washing of Apostolic Baptism. She it is that nourishes us, according to the eternal covenant of our Savior, with His own precious Body, and abundantly, as a true Mother, gives us to drink of that precious Blood poured out for us and for the salvation of the world. Let us then encompass her in spirit, as the young their parent bird, wherever on earth we find ourselves, in the north or south, or east, or west. Let us fix our our eyes and thoughts upon her divine countenance and her most glorious beauty. Let us take hold with both our hands on her shining robe which the Bridegroom, "altogether lovely," has with His own undefiled hands thrown around her, when He redeemed her from the bondage of error, and adorned her as an eternal Bride for Himself. Let us feel in our own souls the mutual grief of the children-loving mother and the mother-loving children, when it is seen that men of wolfish minds and making gain of souls are zealous in plotting how they may lead her captive, or tear the lambs from their mothers. Let us, Clergy as well as Laity, cherish this feeling most intensely now, when the unseen adversary of our salvation, combining his fraudful arts (p. xi. 1. 2-25), employs such powerful instrumentalities, and walketh about everywhere, as saith St. Peter, seeking whom he may devour; and when in this way, in which we walk peacefully and innocently, he sets his deceitful snares. 23. Now, the God of peace, "that brought again from the dead that great Shepherd of the sheep," "He that keepeth Israel," who "shall neither slumber nor sleep," "keep your hearts and minds," "and direct your ways to every good work." Peace and joy be with you in the LORD. May, 1848, Indiction 6. + ANTHIMOS, by the Mercy of God, Archbishop of Constantinople, new Rome, and Ecumenical Patriarch, a beloved brother in Christ our God, and suppliant. + HIEROTHEUS, by the Mercy of God, Patriarch of Alexandria and of all Egypt, a beloved brother in Christ our God, and suppliant. + METHODIOS, by the Mercy of God, Patriarch of the great City of God, Antioch, and of all Anatolia, a beloved brother in Christ our God, and suppliant. + CYRIL, by the Mercy of God, Patriarch of Jerusalem and of all Palestine, a beloved brother in Christ our God, and suppliant. The Holy Synod in Constantinople: 195 + PAISIUS OF CAESAREA + ANTHIMUS OF EPHESUS + DIONYSIUS OF HERACLEA + JOACHIM OF CYZICUS + DIONYSIUS OF NICODEMIA + HIEROTHEUS OF CHALCEDON + NEOPHYTUS OF DERCI + GERASIMUS OF ADRIANOPLE + CYRIL OF NEOCAESAREA + THEOCLETUS OF BEREA + MELETIUS OF PISIDIA + ATHANASIUS OF SMYRNA + DIONYSIUS OF MELENICUS + PAISIUS OF SOPHIA + DANIEL OF LEMNOS + PANTELEIMON OF DEYINOPOLIS + JOSEPH OF ERSECIUM + ANTHIMUS OF BODENI The Holy Synod in Antioch: + ZACHARIAS OF ARCADIA + METHODIOS OF EMESA + JOANNICIUS OF TRIPOLIS + ARTEMIUS OF LAODICEA The Holy Synod in Jerusalem: + MELETIUS OF PETRA + DIONYSIUS OF BETHLEHEM + PHILEMON OF GAZA + SAMUEL OF NEAPOLIS + THADDEUS OF SEBASTE + JOANNICIUS OF PHILADELPHIA + HIEROTHEUS OF TABOR

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