The Longer Catechism of The Orthodox, Catholic, Eastern Church

also known as the Catechism of St. Philaret (Drozdov) of Moscow

(Св. Филарет, Митрополит Московски)

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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Symbolics), is now the most authoritative doctrinal standard of the orthodox Græco-Russian Church, and has practically superseded the older Catechism, or Orthodox Confession of Mogila.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?

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?

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.

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 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?

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?

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?

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?

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.

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;

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 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.

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.

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?

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?

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.

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?

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.

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?

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 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.--H H 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?

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 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?

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 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?

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?

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?

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?

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?

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 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.

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?

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?

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?

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 s