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THE FIRST PART OF THE ORTHODOX CATECHISM.
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.312312 The Greek and the German edition have the following addition: 'But those who freely accept the grace given them, who make good use of the means of grace granted unto them, and who walk in the appointed path of salvation, God has properly foreordained for salvation.'
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?
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?
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?
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, 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.
288. What is Baptism?
Baptism is a Sacrament, in which a man who believes, having his body thrice plunged in water in the name of God the Father, the Son, and the Holy Ghost, dies to the carnal life of sin, and is born again of the Holy Ghost to a life spiritual and holy. Except a, man be born of water and, of the Spirit, he can not enter into the kingdom of God. John iii. 5.
289. When and how began Baptism?
First, John baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. Acts xix. 4. Afterwards, Jesus Christ, by his own example, sanctified Baptism, when he received it from John. Lastly, after his resurrection, he gave the Apostles this solemn commandment: Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Matt. xxviii. 19.
290. What is most essential in the administration of Baptism?
Trine immersion in water, in the name of the Father, and of the Son, and of the Holy Ghost.
291. What is required of him that seeks to be baptized?
Repentance and faith; for which cause, also, before Baptism the? recite the Creed. Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. Acts ii. 38. He that believeth and is baptized shall be saved. Mark xvi. 16.
292. But why, then, are children baptized?
For the faith of their parents and sponsors, who are also bound to teach them the faith so soon as they are of sufficient age to learn.
293. How can you show from holy Scripture that we ought to baptize infants?
In the time of the Old Testament, infants were circumcised when eight days old; but Baptism in the New Testament takes the place of circumcision; consequently infants should also be baptized.
294. Whence does it appear that Baptism takes the place of circumcision?
From the following words of the Apostle to believers: Ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, buried with him in Baptism. Coloss. ii. 11, 12.
295. Why are there sponsors at Baptism?
In order that they may stand sureties before the Church for the faith of the baptized, and after Baptism may take him in charge, to confirm him in the faith. (See Dion. Areop. on the Eccl. Hier. cap. ii.)
296. Why before baptizing do we use exorcism?
To drive away the devil, who since Adam's fall has had access to men, and power over them, as his captives and slaves.
The Apostle Paul says, that all men, without grace, walk according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. Eph. ii. 2.
297. Wherein lies the force of exorcism?
In the name of Jesus Christ, invoked with prayer and faith. Jesus Christ gave to believers this promise: In my name shall they cast out devils. Mark xvi. 17.
298. What force has the sign of the cross used on this and other occasions?
What the name of Jesus Christ crucified is when pronounced with faith by motion of the lips, the very same is also the sign of the cross when made with faith by motion of the hand, or represented in any other way.
Cyril of Jerusalem writes: Let us not be ashamed to confess the Crucified; let us boldly make the sign of the Cross on the forehead, and on every thing; on the bread which we eat; on the cups from which we drink; let us make it at our going out, and coming in; when we lie down to sleep, and when we rise; when we journey, and when we rest: it is a great safeguard, given to the poor without price, to the weak without labor. For this is the grace of God; a token for the faithful, and a terror for evil spirits. (Cat. Lect. xiii. 36.)
299. Whence have we the use of the sign of the Cross?
From the very times of the Apostles. (See Dion. Areop. on the Eccl. Hier. cap. ii. and v.; also Tertull. de Coron. cap. iii.; de Resurr. cap. viii.)
300. What means the white garment which is put on after Baptism?
The purity of the soul, and of the Christian life.
301. Why do they hang upon the baptized a Cross?
As a visible expression and continual remembrance of Christ's command: If any man will come after me, let him deny himself, and take up his cross, and follow me. Matt. xvi. 24.
302. What means the procession of the baptized round the font with a light?
Spiritual joy, joined with spiritual illumination.
303. How is this to be understood, that in the Creed we are made to confess one Baptism?
In this sense: that Baptism can not be repeated.
304. Why can not Baptism be repeated?
Baptism is spiritual birth: a man is born but once; therefore he is also baptized but once.
305. What is to be thought of those who sin after Baptism?
That they are more guilty in their sins than the unbaptized, since they had from God special help to do well, and have thrown it away.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning. 2 Peter ii. 20.
306. But is there not any way even for such as have sinned after Baptism to obtain pardon?
There is a way, which is penitence.
On Unction with Chrism.
307. What is Unction with Chrism ?
Unction with Chrism is a Sacrament, in which the baptized believer, being anointed with holy chrism on certain parts of the body in the name of the Holy Ghost, receives the gifts of the Holy Ghost for growth and strength in spiritual life.
308. Is this Sacrament mentioned in holy Scripture?
The inward grace of this Sacrament is spoken of by the Apostle John, as follows: But ye have an unction from the Holy One, and ye know all things. And the anointing which ye have received of him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie; and even as it hath taught you, abide therein. 1 John ii. 20, 27.
In like manner the Apostle Paul also says: Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts. 2 Cor. i. 21, 22.
Hence are taken the words pronounced at the Unction: The seal of the gift of the Holy Ghost.
309. Is the outward form of Unction with Chrism mentioned in holy Scripture?
It may well be supposed that the words of St. John refer to a visible as well as to an inward unction; but it is more certain that the Apostles, for imparting to the baptized the gifts of the Holy Ghost, used imposition of hands. Acts viii. 14, 16. The successors of the Apostles, however, in place of this, introduced unction with chrism, drawing, it may be, their precedent from the unction used in the Old Testament. Exod. xxx. 25; 1 (3 in the Greek) Kings i. 39. (Dion. Areop. de Eccl. Hier. cap. iv.)
310. What is to be remarked of the holy Chrism?
This: that its consecration is reserved to the heads of the Hierarchy, as successors of the Apostles, who used the laying on of their own hands to communicate the gifts of the Holy Ghost.
311. What is specially signified by anointing the forehead?
The sanctification of the mind, or thoughts.
312. What by anointing the chest?
The sanctification of the heart, or desires.
313. What by anointing the eyes, ears, and lips?
The sanctification of the senses.
314. What by anointing the hands and feet?
The sanctification of the works and whole walk of the Christian.
On the Communion.
315. What is the Communion?
The Communion is a Sacrament, in which the believer, under the forms of bread and wine, partakes of the very Body and Blood of Christ, to everlasting life.
316. How was this Sacrament instituted?
Jesus Christ, immediately before his passion, consecrated it for the first time, exhibiting in it by anticipation a lively image of his sufferings for our salvation; and after having administered it to the Apostles, he gave them at the same time a commandment ever after to perpetuate this Sacrament.
317. What is to be noticed of the Sacrament of the Communion in regard to divine service in the Church?
This: that it forms the chief and most essential part of divine service.
318. What is the name of that service in which the Sacrament of the Communion is consecrated?
319. What means the word Liturgy t
Common service, but the name Liturgy is specially appropriated to that divine service in which the Sacrament of the Communion is consecrated.
320. What is to be noted of the place where the Liturgy is celebrated?
It must always be consecrated in a temple, the table in which, or at least, if there be no such table, the antimense on which the Sacrament is consecrated, must have been consecrated by a Bishop.
321. Why is the temple called a church T
Because the faithful, who compose the Church, meet in it for prayer and Sacraments.
322. Why is the table, on which the Sacrament of the Communion is consecrated, called the throne?
Because on it Jesus Christ, as King, is mystically present.
323. What general order of parts may be remarked in the Liturgy?
This: that first the elements are prepared for the Sacrament; secondly, the faithful are prepared for the Sacrament; lastly, the Sacrament itself is consecrated.
324. What is the name for that part of the Liturgy in which the elements are prepared for the Sacrament?
Proskomidè, προσκομιδή .
325. What is the meaning of the word Proskomidè?
326. Why is this name given to the first part of the Liturgy?
From the custom of the primitive Christians to offer in the Church bread and wine for the celebration of the Sacrament. On the same account this bread is called prosphora, which means oblation.
327. In what consists the Offertory, as a part of the Liturgy?
In this: that with mention made of the prophecies and types, and partly also of the events themselves, relating to the birth and suffering of Jesus Christ, a portion is taken from the prosphora for use in the Sacrament, and likewise a portion of wine mixed with water is poured off into the holy chalice, while the celebrator makes commemoration of the whole Church, honors the glorified saints, prays for the living and the departed, especially for the ruling powers, and for those who, of their own faith and zeal, have brought prosphoræ, or oblations.
328. Of what kind should be the bread for the Sacrament?
Such as the name itself of bread, the holiness of the Mystery, and the example of Jesus Christ and the Apostles all require; that is, leavened, pure, wheaten bread.
329. What is signified by this, that the bread or loaf which is strictly to be used for the Communion is only one T
It signifies, as the Apostle explains, that we, being many, are one bread, and one body; for we are all partakers of that one bread. lCor.x.17.
330. Why is the bread, when prepared for the Communion, called the Lamb?
Because it is the figure of Jesus Christ suffering, as was in the Old Testament the Paschal Lamb.
331. What was the Paschal Lamb?
The lamb which the Israelites, by God's command, killed and ate in memory of their deliverance from destruction in Egypt.
332. Why is the wine for the Sacrament of the Communion mixed with water?
Because the whole of this celebration is ordered so as to figure forth the sufferings of Christ; and when he suffered there flowed from his pierced side blood and water.
333. What name has that part of the Liturgy in which the faithful are prepared for the Sacrament?
The ancients called it the Liturgy of the Catechumens; because, besides baptized communicants, the catechumens, also, who are preparing for Baptism, and the penitents, who are not admitted to communion, may be present at it.
334. With what does this part of the Liturgy begin?
With the Blessing, or glorification of the Kingdom of the Most Holy Trinity.
335. In what consists this part of the Liturgy?
In prayers, singing, and reading from the books of the Apostles, and from the Gospel.
336. "With what does it end?
With the order given to the catechumens to go out and leave the church.
337. What is the name for that part of the Liturgy in which the Sacrament itself is celebrated and consecrated?
The Liturgy of the Faithful; because the faithful only, that is, the baptized, have the right to be present at this service.
338. What is the most essential act in this part of the Liturgy?
The utterance of the words which Jesus Christ spake in instituting the Sacrament: Take, eat; this is my body. Drink ye all of it; for this is my Blood of the New Testament. Matt. xxvi. 26, 27, 28. And after this the invocation of the Holy Ghost, and the blessing the gifts, that is, the bread and wine which have been offered.
339. Why is this so essential?
Because at the moment of this act the bread and wine are changed, or transubstantiated, into the very Body of Christ, and into the very Blood of Christ.
340. How are we to understand the word transubstantiation T
In the exposition of the faith by the Eastern Patriarchs, it is said that the word transubstantiation is not to be taken to define the manner in which the bread and wine are changed into the Body and Blood of the Lord; for this none can understand but God; but only thus much is signified, that the bread truly, really, and substantially becomes the very true Body of the Lord, and the wine the very Blood of the Lord. In like manner John Damascene, treating of the Holy and Immaculate Mysteries of the Lord, writes thus: It is truly that Body, united with Godhead, which had its origin from the Holy Virgin; not as though that Body which ascended came down from heaven, but because the bread and wine themselves are changed into the Body and Blood of God. But if thou seekest after the manner how this is, let it suffice thee to be told that it is by the Holy Ghost; in like manner as, by the same Holy Ghost, the Lord formed flesh to himself, and in himself, from the Mother of God; nor know I aught more than this, that the Word of God is true, powerful, and almighty, but its manner of operation unsearchable. (J. Damasc. Theol. lib. iv. cap. 13, § 7.)
341. What is required individually of every one who desires to approach the Sacrament of the Communion?
To examine his conscience before God, and to cleanse it from sin by penitence; for doing which he has helps in fasting and prayer.
Let a man examine himself, and so let him eat of that bread, and drink of that cup; for he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's Body. 1 Cor. xi. 28, 29.
342. What benefit does he receive who communicates in the Body and Blood of Christ?
He is in the closest manner united to Jesus Christ himself, and, in him, is made partaker of everlasting life.
343. Ought we to communicate often in the holy Mysteries?
The primitive Christians communicated every Lord's Day; but now few have such purity of life as to be always prepared to approach so great a Mystery. Our Mother the Church calls on all, who would live religiously, to confess before their ghostly Father, and communicate in the Body and Blood of Christ, four times yearly, or even every month, but requires all, without exception, to receive it at the least once in the year. (See Orthod. Confess. Pt. I. Q. 90.)
344. What part can they have in the divine Liturgy who only hear it without approaching the holy Communion?
They may and should take part in the Liturgy by prayer and faith, and especially by a continual remembrance of our Lord Jesus Christ, who expressly has commanded us to do this in remembrance of him. Luke xxii. 19.
345. What should we remember at that time in the Liturgy when they make the Procession with the Gospel?
Jesus Christ appearing to preach the Gospel. So also while the Gospel is reading, we should have the same attention and reverence as if we saw and heard Jesus Christ himself.
346. What should we remember at that time in the Liturgy when they make the Procession with the gifts from the table of preparation to the altar?
Jesus Christ going to suffer voluntarily, as a victim to the slaughter, while more than twelve legions of angels were ready around to guard him as their King.
The King of kings, and Lord of lords, cometh to be slaughtered. (Hymn for the Liturgy on the Great Sabbath.)
347. What should we remember at the moment of the consecration of the Sacrament, and while the clergy are communicating within the altar?
The mystical supper of Jesus Christ himself with his Apostles; his suffering, death, and burial.
348. What is set forth after this, by the drawing back of the veil, the opening of the royal doors, and the appearance of the holy gifts?
The appearance of Jesus Christ himself after his resurrection.
349. What is figured by the last showing of the holy gifts to the people, after which they are hid from view?
The ascension of Jesus Christ into heaven.
350. Will the use of the Sacrament of the holy Communion continue ever in the true Church of Christ?
Assuredly it will ever continue, even to Christ's coming again, agreeably to the words of the Apostle Paul: For as oft as ye eat this bread, and drink this cup, ye do show forth the Lord's death till he come. 1 Cor. xi. 26.
351. What is Penitence?
Penitence is a Sacrament, in which he who confesses his sins is, on the outward declaration of pardon by the priest, inwardly loosed from his sins by Jesus Christ himself.
352. What is the origin of this Sacrament?
They who came to John the Baptist, who preached the baptism of repentance for the remission of sins, confessed their sins. Mark i. 4, 5. The Apostles were promised by Jesus Christ power to forgive sins, when he said, Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven. Matt. xviii. 18. And after his resurrection he actually gave them this power, saying, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them and whosesoever sins ye retain, they are retained. John xx. 22, 23.
353. What is required of the penitent?
Contrition for his sins, with a full purpose of amendment of life, faith in Jesus Christ, and hope in his mercy.
For godly sorrow worketh repentance to salvation, not to be repented of. 2 Cor. vii. 10. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. Ezek. xxxiii. 19. To him, that is to Jesus Christ, give all the Prophets witness, that through his name whosoever believeth in him shall receive remission of sins. Acts x. 43.
354. Are there not besides certain preparations and aids to Penitence?
Such are fasting and prayer.
355. Is there not besides these a certain special mean used by holy Church for cleansing and giving peace to the conscience of the penitent?
Such a mean is the epitimia, or penance.
356. What is the epitimia?
The word means punishment. See 2 Cor. ii. 6. Under this name are prescribed to the penitent, according as may be requisite, divers particular exercises of piety, and divers abstinences or privations, serving to efface the unrighteousness of sin, and to subdue sinful habit; as, for instance, fasting beyond what is prescribed for all, or for grievous sins suspension from the holy Communion for a given time.
357. What are Orders t
Orders are a Sacrament, in which the Holy Ghost, by the laying on of the Bishop's hands, ordains them that be rightly chosen to minister sacraments, and to feed the flock of Christ.
Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 1 Cor. iv. 1.
Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. Acts xx. 28.
358. What is it to feed the Church?
To instruct the people in faith, piety, and good works.
359. How many necessary degrees are there of Orders?
Three: those of Bishop, Priest, and Deacon.
360. What difference is there between them?
The Deacon serves at the Sacraments; the Priest hallows Sacraments in dependence on the Bishop; the Bishop not only hallows the Sacraments himself, but has power also to impart to others, by the laying on of his hands, the gift and grace to hallow them.
Of the Episcopal power the Apostle Paul thus writes to Titus: For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city. Titus i. 5. And to Timothy: Lay hands suddenly on no man. 1 Tim. v. 22.
361. What is Matrimony?
Matrimony is a Sacrament, in which, on the free promise of the man and woman before the priest and the Church to be true to each other, their conjugal union is blessed to be an image of Christ's union with the Church, and grace is asked for them to live together in godly love and honesty, to the procreation and Christian bringing up of children.
362. Whence does it appear that Matrimony is a Sacrament?
From the following words of the Apostle Paul: A man shall leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This Sacrament is great: but I speak concerning Christ and the Church. Eph. v. 31, 32.
363. Is it the duty of all to marry?
No. Virginity is better than wedlock, if any have the gift to keep it undefiled.
Of this Jesus Christ has said expressly: All men can not receive this saying, save they to whom it is given. He that is able to receive it, let him receive it. Matt. xix. 11, 12.
And the Apostle says: I say therefore to the unmarried and widows, It is good for them if they abide even as I; but if they can not contain, let them marry. . . . He that is unmarried careth for the things that belong to the Lord, how he may please the Lord; but he that is I married careth for the things that are of the world, how he may please his wife. . . . He that giveth his virgin in marriage doeth well; but he that giveth her not in marriage doeth better. 1 Cor. vii. 8, 9, 32, 33, 38.
On Unction with Oil.
364. What is Unction with Oil? I
Unction with Oil is a Sacrament, in which, while the body is anointed with oil, God's grace is invoked on the sick, to heal him of spiritual and bodily infirmities.
365. Whence is the origin of this Sacrament?
From the Apostles, who, having received power from Jesus Christ, anointed with oil many that were sick, and healed them. Mark vi. 13.
The Apostles left this Sacrament to the priests of the Church, as is evident from the following words of the Apostle James: Is any sick among you? let him call for the elders of the Church; and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. James v. 14, 16.
On the Eleventh Article.
366. What is the resurrection of the dead, which, in the words of the Creed, we look for or expect?
An act of the almighty power of God, by which all bodies of dead men, being reunited to their souls, shall return to life, and shall thenceforth be spiritual and immortal.
367. How shall the body rise again after it has rotted and perished in the ground?
Since God formed the body from the ground originally, he can equally restore it after it has perished in the ground. The Apostle Paul illustrates this by the analogy of a grain of seed, which rots in the earth, but from which there springs up afterwards a plant, or tree. That which thou sowest is not quickened except it die. 1 Cor. xv. 36.
368. Shall all, strictly speaking, rise again?
All, without exception, that have died; but they who at the time of the general resurrection shall be still alive shall have their present gross bodies changed in a moment, so as to become spiritual and immortal.
We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 1 Cor. xv. 51, 52.
369. When shall the resurrection of the dead be?
At the end of this visible world?
370. Shall the world then too come to an end?
Yes; this corruptible world shall come to an end, and shall be transformed into another, incorruptible.
Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Rom. viii. 21. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 2 Peter iii. 13.
371. How shall the world be transformed?
By fire. The heavens and the earth, which are now, by the same, that is, by God's word, are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 2 Peter iii. 7.
372. In what state are the souls of the dead till the general resurrection?
The souls of the righteous are in light and rest, with a foretaste of eternal happiness; but the souls of the wicked are in a state the reverse of this.
373. Why may we not ascribe to the souls of the righteous perfect happiness immediately after death?
Because it is ordained that the perfect retribution according to works shall be received by the perfect man after the resurrection of the body and God's last judgment.
The Apostle Paul says: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing. 2 Tim. iv. 8. And again: We must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 2 Cor. v. 10.
374. Why do we ascribe to the souls of the righteous a foretaste of bliss before the last judgment?
On the testimony of Jesus Christ himself, who says in the parable that the righteous Lazarus was immediately after death carried into Abraham's bosom. Luke xvi. 22.
375. Is this foretaste of bliss joined with a sight of Christ's own countenance?
It is so more especially with the saints, as we are given to understand by the Apostle Paul, who had a desire to depart, and to be with Christ. Phil. i. 23.
376. What is to be remarked of such souls as have departed with faith, but without having had time to bring forth fruits worthy of repentance?
This: that they may be aided towards the attainment of a blessed resurrection by prayers offered in their behalf, especially such as are offered in union with the oblation of the bloodless sacrifice of the Body and Blood of Christ, and by works of mercy done in faith for their memory.
377. On what is this doctrine grounded?
On the constant tradition of the Catholic Church; the sources of which may be seen even in the Church of the Old Testament. Judas Maccabæus offered sacrifice for his men that had fallen. 2 Macc. xii. 43. Prayer for the departed has ever formed a fixed part of the divine Liturgy, from the first Liturgy of the Apostle James. St. Cyril of Jerusalem says: Very great will be the benefit to those souls for which prayer is offered at the moment when the holy and tremendous Sacrifice is lying in view. (Lect. Myst. v. 9.)
St. Basil the Great, in his prayers for Pentecost, says that the Lord vouchsafes to receive from us propitiatory prayers and sacrifices for those that are kept in Hades, and allows us the hope of obtaining for them peace, relief, and freedom.
On the Twelfth Article.
378. What is the life of the world to come T
The life that shall be after the resurrection of the dead and the general judgment of Christ.
379. What kind of life shall this be?
For those who believe, who love God, and do what is good, it shall be so happy that we can not now even conceive such happiness. It doth not yet appear what we shall be. 1 John iii. 2. I knew a man in Christ, says the Apostle Paul, who was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter. 2 Cor. xii. 2, 4.
380. Whence shall proceed this so great happiness?
From the contemplation of God in light and glory, and from union with him. For now we see through a glass darkly, but then face to face: now I know in part, but then shall I know, even as also I am known. 1 Cor. xiii. 12.
381. Shall the body also share in the happiness of the soul?
Yes; it too will be glorified with the light of God, as Christ's body was at his transfiguration on Mount Tabor.
382. Will all be equally happy?
No. There will be different degrees of happiness, in proportion as every one shall have here endured the fight of faith, love, and good works. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead. 1 Cor. xv. 41, 42.
383. But what will be the lot of unbelievers and transgressors?
They will be given over to everlasting death—that is, to everlasting fire, to everlasting torment, with the devils.
Whosoever was not found written in the book of life was cast into the lake of fire. Rev. xx. 15. And, That is the second death. Rev. xx. 14. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matt. xxv. 41. And these shall go away into everlasting punishment, but the righteous into life eternal. Matt. xxv 46. It is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: where their worm dieth not, and the fire is not quenched. Mark ix. 47, 48.
384. Why will such severity be used with sinners?
Not because God willed them to perish; but they of their own will perish, because they receive not the love of the truth, that they might be saved. 2 Thess. ii. 10.
385. Of what benefit will it be to us to meditate on death, on the resurrection, on the last judgment, on everlasting happiness, and on everlasting torment?
These meditations will assist us to abstain from sin, and to wean our affections from earthly things; they will console ns for the absence or loss of worldly goods, incite us to keep our souls and bodies pure, to live to God and to eternity, and so to attain everlasting salvation.
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