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Department for External Church Relations of the Moscow Patriarchate Département Des Relations Extérieures Du Patriarcat De May 09, 2014 Department for External Church Relations of the Moscow Patriarchate Département des relations extérieures du Patriarcat de Moscou Kirchliches Außenamt des Moskauer Patriarchats Catechism An Online Orthodox Catechism adopted from ‘The Mystery of Faith’ by Bishop Hilarion Alfeyev Introduction: Dogma and spirituality What is faith? The call Conversion to God Philosophy in search of a supreme Good The Old Testament: Divine Revelation The word ‘God’ The Divine Names ‘Father’ as a Divine Name Cataphatic and apophatic theology The mystery of the Trinity How to explain the mystery of the Holy Trinity? Unity of love God the Creator The angels The origin of evil The evil-doer The universe The six days of creation The human person Image and likeness Soul and body Primordial humanity before the Fall The Fall Consequences of Adam’s sin Jesus Christ, the ‘New Adam’ The Christ of the Gospels: god and man The Christ of faith: one person in two natures The unity of natures Two actions and two wills Redemption Church as the Kingdom of Christ The attributes of the Church The church hierarchy Women in the Church The Mother of God and the saints The holy icons The cross Church time The Church and churches: divisions and reconciliation A life in the sacraments Baptism Chrismation The Eucharist Penance Anointing with oil Marriage Priesthood Monascticism The end of history Death and resurrection The Last Judgment ‘What is Hell?’ ‘...A new heaven and a new earth’ INTRODUCTION: DOGMA AND SPIRITUALITY In our day there is a widely held view that religious dogmas are not compulsory but secondary: even if they still have a certain historical value, they are no longer vital for Christians. Moral and social agendas have become the main concern of many Christian communities, while theological issues are often neglected. The dissociation of dogma and morality, however, contradicts the very nature of religious life, which presupposes that faith should always be confirmed by deeds, and vice versa. Emphasizing this, St James said: ‘Faith apart from works is dead’ (James 2:26). St Paul, on the other hand, claimed that ‘a man is justified by faith apart from works of law’ (Rom.3:28). Under the ‘works of law’ he meant the Old Testament rites and sacrifices which were no longer necessary after Christ’s sacrifice for the life of the world. Good deeds are necessary and essential, yet when separated from faith they do not in themselves save the human person: one is justified by faith, but a faith which is accompanied by moral life. No less alien to Christianity is the dissociation of dogma and mysticism, or doctrine and spirituality, or theology and spiritual life. There is an essential interdependence between dogma and mysticism: they are inseparable and both, in different ways, lead one to the knowledge of truth. ‘And you will know the truth, and the truth will make you free’, says the Lord (John 8:32), Who Himself is the only Truth, the Way and the Life (John 14:6). Each dogma reveals truth, opens up the way and communicates life. Theology ought not to contradict religious experience but on the contrary proceed from it. This has been the theology of the Fathers of the Church for twenty centuries — from St Paul and St Ignatius of Antioch to St Theophan the Recluse and St Silouan of Mount Athos. Founded on spiritual experience, remaining apart from rationalism and scholasticism, Orthodox theology is a living entity in our day no less than hundreds of years ago. The same questions have always confronted the human person: What is truth? What is the meaning of life? How can one find joy and peace of heart? What is the way to salvation? Christianity does not aim to dot all the ‘i’s by answering all the questions the human spirit has to ask. But it does open up another reality which transcends all that surrounds us in this earthly life. Once this reality is encountered, the human person leaves behind all his questions and bewilderment, because his soul has come into contact with the Divinity and falls silent in the presence of the Mystery which no human word can convey. WHAT IS FAITH? Faith is the path on which an encounter takes place between us and God. It is God who takes the first step: He fully and unconditionally believes in us and gives us a sign, an awareness of His presence. We hear the mysterious call of God, and our first step towards an encounter with Him is a response to this call. God may call us openly or in secret, overtly or covertly. But it is difficult for us to believe in Him if we do not first heed this call. Faith is both a mystery and a miracle. Why does one person respond to the call while another not? Why is one open to receive the voice of God, while the other remains deaf? Why, having encountered God, does one immediately abandon everything and follow Him, but the other turn away and take a different road? ‘As He walked by the Sea of Galilee, He saw two brothers, Simon who is called Peter and Andrew his brother; for they were fishermen. And He said to them, “Follow Me”... Immediately they left their nets and followed Him. And going on from there He saw two other brothers, James the son of Zebedee and John... and He called them. Immediately they left the boat and their father, and followed Him’ (Matt.4:18-22). What secret hides behind the readiness of the Galilean fishermen to abandon everything and follow Jesus at first encounter? Why, on the other hand, did the rich young man, who also heard Christ’s ‘Come and follow Me’, not abandon everything for Him but instead ‘went away sorrowful’ (Matt.19:21-22)? Is it perhaps because the fishermen were poor, while the young man ‘had great possessions’? The former had nothing other than God, while the latter had ‘treasure on earth’. Each one of us has treasure on earth, whether it be in the form of money or possessions, satisfactory employment or material wellbeing. But the Lord said, ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven’ (Matt.5:3). In St Luke’s Gospel this is put even more simply and directly: ‘Blessed are you poor, for yours is the kingdom of God’ (Luke 6:20). Blessed are they who realize that while they may possess many things, they in fact own nothing. Blessed are they who realize that no earthly acquisition can substitute for God. Blessed are they who go and sell all their wealth in order to acquire the pearl of great price (cf. Matt.13:45-46). Blessed are they who know that without God they are poor, who have thirsted and hungered after Him with all their soul, mind and will. THE CALL It has never been easy to hear the message of faith. In our day we are usually so engrossed in the problems of earthly existence that we simply have no time to listen to this message and to reflect on God. For some, religion has been reduced to celebrating Christmas and Easter and to observing a few traditions for fear of being ‘torn away from our roots’. Others do not go to church at all because they are ‘too busy’. ‘He is engrossed in his work’; ‘work is everything to her’; ‘he is a busy man’. These are some of the best compliments that one can receive from friends and colleagues. ‘Busy people’ are a breed peculiar to modern times. Nothing exists for them other than a preoccupation which swallows them up completely, leaving no place for that silence where the voice of God may be heard. And yet, however paradoxical it may seem, in spite of today’s noise and confusion, it is still possible to hear the mysterious call of God in our hearts. This call may not always be understood as the voice of God. It may strike us as a feeling of dissatisfaction or of inner unease, or as the beginning of a search. For many, it is only after the passing of years that they realize their life was incomplete and inadequate because it was without God. ‘You have made us for Yourself’, says St Augustine, ‘and our hearts are restless until they rest in You’. Without God there can never be fulness of being. It is therefore crucially important for us to be able to hear and to respond to the voice of God at the very moment when God is speaking, and not years later. If someone identifies and responds to the call of God, this may change and transfigure his or her whole life. CONVERSION TO GOD Throughout the ages, people have come to God in diverse ways. Sometimes the encounter is sudden and unexpected, sometimes it is prepared by circuitous paths of searching, doubts and disillusion. Occasionally God ‘closes in’ on us, catching us unawares, while at other times we discover God and turn to Him on our own. This conversion may occur sooner or later, in childhood or in youth, in adulthood or in old age. There are no two people who have come to God by identical paths. There is no way that has been followed by more than one seeker. I am a unique traveller; I must take my own road, to discover a personal God, to Whom I can say, ‘O God, Thou art my God!’ (Ps.63:6) God is one and the same for all people, but He must be discovered by me and become mine.
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