ORTHODOX CONFESSION OF FAITH OF THE CATHOLIC
AND APOSTOLIC EASTERN CHURCH

1. What must the orthodox-catholic Christian do to gain eternal life?

Response. Right faith and good works. For whoever has these two is a good Christian and has certain hope of eternal salvation, as Scripture says: "You see that by works a man is justified, and not by faith only."[l] A little later in the same place: "For even as the body without the spirit is dead, so also faith without works is dead."[2] Elsewhere St. Paul says the same thing: "Having faith and a good conscience, which some rejecting have made shipwreck concerning the faith."[3] The same thing in another place: "Holding the mystery of faith (1) in a pure conscience. "[4]

2. Should a Christian first believe and then do good works in life?

R. Since "without faith it is impossible to please God", as St. Paul teaches, "he that comes to God must believe that he is, and is a rewarder to them that seek him."[5] Therefore, so that a Christian may please God and his works may be accepted by him, first it is necessary that he have faith in God and then he must form his life according to this faith.

3. In what do these two things consist?

R. In the three theological virtues, that is, faith, hope and charity (2), according to which there should also be three parts in the Orthodox Confession of Faith. In the first part the articles of faith are treated; hope, the Lord's Prayer and the Beatitudes are in the second; in the third there are the Commandments of God, wherein is found charity toward God and neighbor.(3)

4. What is faith?

R. Faith is, according to St. Paul, "the substance of things to be hoped for, the evidence of things that appear not. For this the ancients obtained a testimony."[6] Or, as follows: the apostolic orthodox-catholic (faith) is to believe in one's heart and confess by one's mouth one God in the Holy Trinity, according to the teaching of the same St. Paul: "for with the heart we believe unto justice; but with the mouth confession is made unto salvation;"[7] and then also, Faith is to hold intact all the articles of the orthodox- catholic faith, handed down by Christ the Lord through the Apostles and pronounced and approved in the Ecumenical Councils (4) and to believe them without doubt as taught therein, just as the Apostle designates: "Brothers, stand fast and hold the traditions which you have learned, whether by word or by our epistle." [8] And in another place: "I praise (you, brothers), that you are mindful of me in all things; and keep my ordinances as I delivered them to you." [9] From these words it is clear that the articles of faith receive their commendation and authority partly from Sacred Scripture and partly from church tradition and the teaching of the Councils and the Holy Fathers. By way of explanation in this matter, St. Dionysius says: "For the substance of our hierarchy is the divinely given oracles; most truly we declare these oracles to be venerated, which were given to us by our holy founders, inspired by the Holy Spirit, in Sacred Scripture and theological books, as also that which comes from these same holy men in a more subtle way, not completely treated from on high, but by the penetration of one mind unto another, indeed by way of the corporeal word, but nevertheless at the same time immaterial, by which our holy founders were taught without writing in this certain sacred tradition." [10] I speak, he says, of certain dogmas given through the Scripture and contained in the theological books (that is, of St. Basil); (5) Truly these are dogmas which were orally given by the Apostles and the Holy Fathers. And on these two things the faith is based, not only to remain in the recesses of the heart, with all doubt and fear really removed, but to be proclaimed and professed orally, even as the Psalmist says: "I have believed, therefore have I spoken."[11] "We also believe, wherefore we also speak."[12]

Q. 5. How many are the articles of the orthodox-catholic faith?

R. The articles of the orthodox-catholic faith are twelve, according to the Creed of First Nicaea and First Constantinople, in which Councils everything concerning our faith up to that time had been declared, so that nothing more or less or different must be believed except that which those Fathers knew. (6) Truly, however, some of these articles are clear in themselves; others contain certain (mysteries) in themselves, from which other things are known.

Q. 6. Which is the first article of faith?

R. The first article of faith is this: "I believe in one God, the Father all-mighty, Creator of heaven and earth, of all things visible and invisible."

Q. 7. What teaching of faith is in this article?

R. This article of faith teaches two things. First, to believe and confess that in the Holy Trinity glory is given to one (God) (7) and that in divinity the Father is the principle and source of the Son and the Holy Spirit. And then it teaches that this same God, who is in the Holy Trinity, created from nothing everything, both visible and invisible, as the Psalmist testifies: "For he spoke and they were made; he commanded and they were created."[13]

Q. 8. How is this to be understood concerning God?

R. It must be believed that there is one God in the Holy Trinity according to Scripture: "One God and Father of all, who is above all, and through all, and in us all."[14] Since, therefore, God is in himself good, exceedingly good and most perfect, he created the world so that all things might participate in his goodness by glorifying him. Nevertheless, by no creature, neither visible nor invisible, not even the angels, can he himself in his own essence be known, because there is no comparison between the creature and the creator. Hence, as a result, as St. Cyril of Jerusalem teaches: "It is sufficient for us in reverence to know that there is God, one God, existing and always existing, ever the same in himself, beyond whom there is no other."[15] And as the Lord God himself speaks through the Prophet: "I am the first, and I am the last, and besides me there is no God."[16] Also, as Moses exhorts the Israelite people: "Hear, O Israel, the Lord our God is one Lord."[17]

Q. 9. If there is one God, does it (not) seem there ought to be one person?

R. No, for indeed God is one in his essence, but in persons - three, as in clear from the teaching of our Savior himself, when he spoke to the Apostles: "Going therefore, teach all nations, baptizing them in the name of the Father, and Son, and Holy Spirit."[18] From such words it is evident that in one divinity there are three persons, Father, Son and Holy Spirit: the Father who eternally generates from his essence the Son and sends forth the Holy Spirit; the Son, however, who is generated by the Father before all ages, is co-essential with him; the Holy Spirit, who proceeds from the Father from eternity, is co-essential with the Father and the Son. In explaining this, St. John Damascene says: "The Son and the Holy Spirit are assigned to one cause, namely, the Father."[19] The same author in another place: "The Son is from the Father by way of generation; the Holy Spirit is also from the Father, but by way of procession and not generation."[20] Gregory the Theologian, discussing the words of the Epistle to the Romans ("For of him, and by him, and in him, are all things."[21] ) says the following: "It first must be attributed to the Father, secondly to the Son, and thirdly to the Holy Spirit that the Trinity might be known in the divine persons." [22] Also here, since we are baptized without exception equally in the name of the Father and Son and Holy Spirit, so therefore, what the Father is in essence, so also is the Son and the Holy Spirit; and as the Father in his essence is true and eternal God, the Creator of all things visible and invisible, such, therefore, is the Son and so also the Holy Spirit; and they also are co- essential, according to the teaching of St. John the Evangelist, who says: "And there are three who give testimony in heaven: the Father, the Word, and the Holy Spirit. And these three are one."[23] For this alone is excepted, that the Father in his divinity is principle of the Son and H oly Spirit. And these two persons are from the one, who is from none. Such, therefore, we learned from eternal Truth itself, Jesus our Savior, as well as from the holy Apostles. Ecumenical and provincial councils, as well as church Doctors, have taught the same and have handed it down and confirmed it. So also maintains the orthodox-catholic Church. The holy martyrs have shed their blood because of this faith and have exchanged their life for death. (And we too should believe this teaching without doubt and with our whole heart) (8) and firmly uphold it and even desire our death, if necessity demands, because of this faith and the hope of our salvation„then we will receive eternal reward in heaven, presuming the presence of our good works. (9)

Q. 10. How can the Trinity be understood more clearly?

R. No example can perfectly illustrate or clearly represent to our mind how God can be one in essence and three in persons. But, that which no example can illustrate, Jehovah himself indicated as he spoke through the Prophet: "To whom have you likened me, and made me equal, and compared me, and made me similar?"[24] And so far, neither human nor angelic mind can capture, nor can any tongue express this; wherefore, it is not without reason that we must say with the Apostle: "destroying counsels and every lofty thing that exalts itself against the knowledge of God, bringing every understanding into captivity to the obedience of Christ."[25] We firmly believe that God the Father, existing from eternity, is from nothing and even before the ages generates the Son from his essence and sends forth the H oly Spirit. Athanasius discourses more fully on this in his Creed. (10) But so believing, we do not investigate, for the investigator of the Divine Majesty is forbidden, according to Scripture: "Seek not the things that are too high for you, and search not into things that are above your ability; but the things that God commanded you, think on them always, and in many of his works be not curious."[26] And so it suffices for us that Sacred Scripture of the Old Law, in professing one God, expresses three persons in saying: "Lord God said: Let us make man to our image and likeness."[27] And later: "Behold Adam is become as one of us."[28] In like manner: "Come, therefore, let us go down and there confound their tongue, that they may not understand one another's speech."[29] This very same thing the Prophet expressed in saying: "And they cried out to one another and said: 'Holy, Holy, Holy, God, all the earth is full of his glory."' [30] And the Psalmist says: "By the word of the Lord the heavens were established, and all the power of them by the spirit of his mouth."[31] Concerning these things there is fuller treatment in Sacred Scripture and Church Doctors.

Q. 11. What are the attributes of God?

R. Just as God himself is incomprehensible, so also are his attributes incomprehensible; nevertheless, it will be permissible to speak and think personally about God to the degree that such can be gathered from Sacred Scripture and the Doctors of the Church. First, it should be known that some divine attributes are personal and some are of the essence itself.

Q. 12. Which are the divine personal attributes?

R. The divine personal attributes are those through which the persons of the H oly Trinity are distinguished among themselves, such that one cannot be another; e.g., the person of the Father is not the person of the Son, because the Father is generated from no one; the Son, however, is generated by the Father before all ages from the latter's essence, according to Scripture: "from the womb before the day star I have begotten you."[32] The Father, Son and Holy Spirit„ungenerated, generated and proceeding„ are separate in the Divine persons but not in essence, which is never separated in itself, but only distinguished from creation. But one and the same person cannot be generated and ungenerated. For this same reason we must consider the Holy Spirit, who proceeds from the Father's essence from eternity and is co-essential with God the Father and the Son, but is distinguished from the Father by the attribute of person, because he proceeds from him, whereas he is not from the Son by way of generation, as the Son is from the Father, but by way of procession from the same Father. (11) The Son and the Holy Spirit are co-essential to each other, because both are from one and the same essence of the Father, and they are co-essential with the Father, since they are from his very essence, about which Gregory the Theologian speaks in this manner: "The Son and the Holy Spirit have this in common that they both are from the Father; these truly are the attributes of the Father, of course, that he is ungenerated; of the Son, that he is generated; and of the Holy Spirit, that he proceeds."[33] Likewise, the most holy incarnation of the Son is his personal attribute, which neither the Father nor the Holy Spirit has assumed. And so the holy apostolic orthodox-catholic Church teaches the belief and confession in one God in the most Holy Trinity, concerning which the First Council at Nicaea and the Second Ecumenical Council, Constantinople, the first in the city of that name, spoke.

Q. 13. Which are the divine attributes of essence?

R. The divine attributes of essence are those which conform equally to God the Father as well as to the Son and the Holy Spirit: that God is eternal, that he is without beginning and end, that he is good, that he is the creator and governor, present everywhere and filling all things, uncircumscribible. Moreover, as grasped by only a few, besides those three personal attributes, that is, the Father is ungenerated or the cause; the Son is generated or Word incarnate; and the Holy Spirit proceeds„ about which we already spoke „ whatever can be said about God, relates to the attribute of the divine essence and is equally common to the three persons with no distinction.

Q. 14. Why does the first article of faith mention "almighty" or "all-governing" and omit all other attributes?

R. Because by this one expression the property of God is best described, since no creature can be called omnipotent. This is so for two reasons: first, it does not have its essence from itself, but from a creator; secondly, it cannot produce any creature from nothing. Both these traits always pertain to the divine omnipotence, as he speaks about himself in the Apocalypse: "I am Alpha and Omega, the beginning and end, says the Lord, who is and who was and who is to come, the Almighty."[34] Similarly, the Archangel in Luke: "No word shall be impossible with God."[35] Nevertheless, this omnipotence is limited only by his own will and good pleasure, so that certainly whatever he himself wishes, only this can he and does he effect, and not that of which he is simply able, as the Psalmist says: "Our God is in heaven; he has done all that he has desired."[36] He could create a million worlds of this type, but this he does not wish. And then this omnipotence must be understood in terms of perfection, removed from all imperfection and weakness, as is evident in this example: God cannot be evil and commit sin, for this denotes imperfection, even as St. Paul gives witness: "It is impossible for God to lie."[37] For if God were evil and had committed sin, then he would not be omnipotent, for these things are evidence in themselves of imperfection. And so, God is omnipotent by virtue of his will and his perfect goodness, as the Psalmist recollects: "Who is the great God like our God? You are the God who does wonders; you made your power known among the nations."[38] Finally, he is called omnipotent, because all things are in his power and he created the world with no difficulty, with no labor, by his will alone.

Q. 15. If God is uncircumscribed and everywhere, how can he be said to be in heaven and particularly in certain other places?

R. It is not as if heaven or Sion or any other place circumscribes the immaterial and incorporeal divinity, because God has no place, but is unto himself a place. But it is because he works especially in those places and his operations and graces are more often and more clearly made manifest therein, that he is said to dwell in them, for example, in heaven, as St. John Damascene says,[39] because there are found the angels, who always do his will and continually glorify the Lord God. Also on earth, because here he lived in the flesh; so too, in the church, because his glory is proclaimed in a special way and his grace is bestowed upon the faithful. Similarly, God's place is said to be wherever his grace appears in any manner.

Q. 16. But, if you say that omniscience is a divine attribute, because God obviously knows both the hidden and the manifest, then how is it that some men and angels also know the hidden?

R. God knows of his own self all the hidden mysteries of men and angels, not only then and now, but also before the creation of the world, as Scripture says: "The eyes of the Lord are far brighter than the sun, beholding round about all the ways of men."[40] And in another place: "For the Lord knows all knowledge, and has beheld the signs of the world; he declares the things already past and the things that are to come, and reveals the traces of hidden things."[41] Also, St. John in the Apocalypse: "I am he who searches loins and hearts, and I will give to each of you according to your works."[42] Angels and men, however, if they sometimes know the hidden future, they know it through the revelation of God, as Sacred Scripture witnesses: "God reveals the deep and hidden things."[43] It was in this manner that he revealed to Elizeus what his servant secretly received on the journey from Neaman, and to the Apostle Peter concerning Ananias and Saphira, and really all the prophets had such knowledge.

Q. 17. Are there any other attributes that belong exclusively to God?

R. The attributes of God are without number, but those already mentioned, in as much as they pertain to our salvation, suffice to show how we must think about God. For this reason, overlooking everything else, believe firmly and constantly that God is one and omnipotent in the Holy Trinity, who is found everywhere and is omniscient and absolutely unchangeable in his essence.

Q. 18. Is God the Creator of all things, since the same article calls him "Creator"?

R. Without any doubt, God is the Creator of all things, that is, of both visible and invisible creatures. But first he created from nothing all the powers of heaven by his own will, as they are the main extollers of his glory. Then he created that intelligible world, which recognized God through his bestowed grace and conforms completely to his will. Then he created from nothing this visible and material world; finally, God created man, composed of a rational and immaterial soul and a material body, so that God might be recognized as the creator of both the visible and invisible world through this composition of man. Man is called, therefore, a microcosm, since he contains in himself an examplar of the great world. (12)

Q. 19. How can one know about the angels, if they were created first by God?

R. The angels are spirits created from nothing to praise God, as they themselves serve. Then too they are created to aid man gain in this world the divine kingdom. They are assigned to guard provinces, kingdoms, cities, monasteries, churches, as well as religious and secular persons. There is an example of this in the Acts of the Apostles: "But during the night an angel of the Lord opened the doors of the prison and leading them out said: 'Go, stand and speak in the temple to the people all the words of this life."'[44] And in another place: "And an angel of the Lord stood beside him and said to Peter: 'Wrap your cloak about you and follow me.' Then Peter came to himself and said: 'Now I know for certain that the Lord has sent his angel and delivered me out of the hand of Herod and from all the expectation of the people of the Jews."'[45] In the same manner the angels keep watch over children, according to the teaching of the Savior who said: "For I tell you that their angels in heaven always see the face of my Father in heaven."[46] In addition, they offer to the divine majesty our prayers, almsgivings and other good works, not because God fails to see our almsgiving and hear our prayers, but because they intercede with him for us. In the Old Testament, before the Law was given to Moses, they used to teach God's law and will to our fathers, showing them the way of salvation, as Dionysius asserts.[47] After the law was given they used to teach the leaders to do good. Sacred Scripture itself is in agreement with this fact, indicating that the angels appeared to the Prophets and foretold the future to them. Just as the angel warned Joseph concerning the plan of Herod by saying: "Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you. For Herod is about to seek the child to destroy him."[48] Since Joseph was anxious to defend the virgin, the Lord's angel instructed him and restored his certitude.(13) Angels also reveal God's acts; for example, at the time of the nativity the shepherds were informed that Christ was born in Bethlehem. So by divine command they aid man in the manner of a guardian and free us from all danger; they always drive back and put to flight our soul's enemy, who torments man without mercy„for as long as he knows God will tolerate it. And because the Angel watches over us, the Psalmist can say: "For he has given his angels charge over you to keep you in all your ways. They will carry you in their hands, lest you dash your foot against a stone."[49]

Q. 20. Into how many ranks are the Angels divided?

R. Dionysius reports[50] that they are divided into nine choirs, with these nine divided into three orders. In the first order (14) are found those who serve the Lord God more closely than the others, as the Thrones, Cherubim and Seraphim. The Powers, Dominations and Virtues are in the second order. In the third are the Angels, Archangels and Principalities. They are arranged in these orders because the lesser angels receive God's teaching and gifts from the greater. These angels have remained in the eternal favor of God, because they did not agree with Lucifer to oppose God. And it is because of this received grace that they cannot sin; it is not through a natural gift, but only the grace of God. These introductory notes suffice for an idea of angels in as much as they teaching of the "Orthodox Confession" might demand. Since we know that they guard us and intercede for us, to the degree that we invoke them in our prayer to beg God in our behalf, so we most certainly should seek the aid of our Guardian Angel.

Q. 21. What is to be thought of the bad Angels?

R. The bad angels were also created good by God, since whatever God creates, he creates good; but they became bad by their own free will, as the Lord himself says of their chief: "From the beginning he stood not in the truth because there is no truth in him. When he tells a lie, he is speaking of his own, for he is a liar and the father thereof."[51] They are the authors of all evil, blasphemers of the divine majesty, temptors of human souls, both through themselves and their instruments, as Sacred Scripture says: "Be sober and watch, because your adversary the devil, as a roaring lion, goes about seeking someone to devour."[52] Nevertheless, it must be realized that the demons cannot exercise their power over man or any creature without the permission of God, of which fact Scripture bears witness saying: "Then the devils besought him saying: 'If you cast us out, send us into the herd of swine.' And he said to them: 'Go'."[53] Finally, it must be known that they cannot force man to sin, but only deceive him through temptation, since man has free will and not even God himself imposes any force upon this will. And since the devils are eternally condemned, they are never receptive of divine grace, as it is said: "Depart from me you cursed, into everlasting fire, which was prepared for the devil and his angels."[54]

Q. 22. What is to be thought of the rest of creation?

R. God created everything from nothing by his command. Lastly, he created man as lord over all creation under the heavens, when he said: "Let us make man to our image and likeness; let him have dominion over the fish in the sea, the birds of the air, the beasts and the whole earth."[55] Repeating the very same thing, the holy Prophet says: "You set him over the works of your hands. You subjected all things under his feet, all sheep and oxen, moreover the beasts also of the field. The birds of the air and the fish of the sea, that pass along the paths of the sea."[56] And earlier: "You made him a little less than an angel (15), and have crowned him with glory and honor."[57] But, since man did not keep the commandment in Paradise, by taking fruit from the forbidden tree while still in the state of innocence, he was expelled from Paradise and became such as described by the Prophet: "Man, when he was in honor, did not understand; he is compared to senseless beasts, and has become similar to them."[58] Add to this the saying: "Dust you are, and into dust you shall return."[59]

 

Q. 23. What is the state of man's innocence?

R. The state of innocence is twofold, according to St. Basil. ( 16) First of all, there is the detachment in mind and intention from all sins through the lengthy practice of good deeds. Secondly, there is the absence of the experience of evil, either because of age or other reasons. It is in this second way that Adam's state of innocence before sin is taken, in all perfection and original justice as regards the intellect as well as the will. All knowledge is present in the intellect as is all goodness in the will. For since Adam knew God very well (to the degree that he was fittingly allowed), in knowing God he knew everything through him, this being a mark of the divine being. And when the animals were brought forward to be properly named, he assigned each one a name through his knowledge of their natures. His only concern was the knowledge of God and the pondering of his graces. As far as the will was concerned, it followed the principle that it was truly free and that man was free to sin or not to sin, as treated in Sacred Scripture: Do not say that God is the source of my lie, because "you must not do the things which he hates."[60] And later: "God made man from the beginning in the hand of his own counsel, if you wish to keep the commandments and perform the accepted fidelity." And later: "Before man are life and death, good and evil; whatever he chooses will be given to him. God commanded nobody to do wickedly and gave nobody the license to sin."[61] And so in this state of innocence, man was similar to the angels. As soon as he sinned, he became mortal that very instant through deception in the state of sin. For so says Sacred Scripture: "The wages of sin are death."[62] Then he immediately lost the perfection of reason and knowledge, his will becoming more inclined to evil than to good. Thus was the state of innocence changed, through the experience of evil, into the state of sin, and perfect man appeared so worthless that he could now say with the Psalmist: "I am a worm, not a man."[63]

Q. 24. Are all men subject to the same sin of Adam?

R. Just as all men were in the state of innocence with Adam, so when he sinned, all men sinned in him and have remained in that state of sin. They are subject, therefore, not only to sin but also the punishment for sin, which is expressed in God's decree: "On whatever day you shall eat of it, you will die the death."[64] Repeating the same, the holy Apostle says: "Wherefore as by one man sin entered into this world, and by sin - death, so death passed upon all men in whom all have sinned."[65] For this reason we are conceived in the maternal womb and born even today in this sin, as the Psalmist says: "For behold I was conceived in iniquities; and in sins did my mother conceive me."[66] This sin is called original for these reasons: first, because before this time man was stained by no sin, although the devil sinned, through whose initiative the sin known as original arose in man. Adam, the perpetrator of the sin, is subject to it as also are we, his posterity. Secondly, it is called original because no man is conceived without it.

Q. 25. If God foresaw Adam's sin, why did he create him?

R. God knew very well not only that Adam would sin, but also the evil of Lucifer himself, even before the latter was created; in fact, he knows the most insignificant thoughts of every creature, what they think and what they do. But since he did not want the sin of man and the evil of the Devil to overcome the Divine goodness, he created, as a sign of his greater goodness, that Angel as good, who later became evil by his own free will. It is the same with man, who sinned by his own initiative. But because with man's sin God foresaw that his divine goodness would shine forth more brightly, when he would send forth his only-born Son to this earthly vale in order to redeem man, taking his flesh from the most pure Virgin through the activity of the Holy Spirit, thereby gathering man-to the confounding of the Devil - into the kingdom of God, in greater honor than that of Paradise, therefore, that sin did not stop God from creating man. (17)

Q. 26. If God foreknew all things before he created the world, then did he predestine all things, both good and evil, to come about as they now do?

R. God foreknew all things before the creation of the world, but he predestined only the good, as St. Damascene says,[67] for it is contrary to the divine goodness to predestine evil. Understand evil, however, as sin, since there is in the world nothing really evil save sin alone, which is the transgression of the divine law and Will.[68] For the rest, they are the ways of God's punishing our sins, such as plagues, famines, war and others, which are evil in relation to us. (18) These latter cause afflictions which we bear with much difficulty. But, they are not evil in relation to God, for they contain in themselves the power of goodness. For, by so punishing us, he calls forth the good. Such evil is called the just punishment of God,[69] as Scripture says: "Shall there be evil in the city, which the Lord has not done?"[70] Likewise, God predestined solely according to his own wisdom and justice those things which do not have reference to our free will. But he predestined those things that do refer to our free will through the agreement of his good pleasure with our will, because he does not take away our free will.[71]

Q. 27. What is free will?

R. Free will is man's unrestricted deciding from reason that arises and leads to the doing of good and evil, since a rational creature should have in its capacity such a nature and guide it freely by its mandating reason. This reason was complete in its perfection during the state of man's innocence, but it became damaged on account of sin. Nevertheless, the will remained no less inclined to evil in some things than to good in other things in the totality of its appetite, whether of the good or evil, on which matter St. Basil the Great[72] speaks thus: "From one's intention and free will anyone can be holy or the opposite. Hear what Paul says: 'In Jesus Christ by the gospel I begot you.'[73] And these words: 'As many as received him, he gave them power to be made sons of God."'[74] The Holy Doctor teaches that even though the human will has been spoiled through original sin, nevertheless, it still remains now in the will of every man to be good and the son of God, or to be evil and the son of the devil. All this remains in the power and the hands of man, with divine grace helping unto the good and averting from the evil, but not forcing that which pertains to the free will of man.

Q. 28. Since men are begotten in the state of sin, do they have both body and soul from the seed of Adam or only the body?

R. The body itself proceeds from this seed, but the soul is from God, as Scripture says: "Thus says the Lord who stretches forth the heavens and lays the foundations of the earth, and forms the spirit of man in him."[75] "And the dust returns into the earth, from whence it was, and the spirit returns to God, who gave it."[76] To wit, if the soul were from the stock of man, it would have to die at the same time as he and be turned into dust with the body, the opposite of which is found in Sacred Scripture, as Christ spoke on the cross to the thief: "Amen, I say to you: this day you shall be with me in Paradise."[77] His body remained on the cross, but his soul, as an immortal spirit, went with the Lord to Paradise. But, if the soul were from the stock of man, it would have died together with the body on the cross. And then, how could these words of God be true? "Have you not read what was spoken to you by God: 'I am the God of Abraham, the God of Isaac, the God of Jacob?' He is not the God of the dead, but of the living."[78] This is to be understood as relating to the soul and not the body, since the bodies of the dead turn into ashes. But it is true in relation to the soul, which always remains alive in the sight of God. If the soul were of the same stock as the body, it would die with the body. The soul is given by God, however, when the body is prepared to receive it. And when it is infused in it, it exists in the whole body, just as fire exists in the glowing iron, but it is more properly in the head and the heart. (19)

Q. 29. If, indeed, God is the Creator of all things, then should not he provide for them?

R. Indeed, so it is, for he knows well all things, the least as well as the greatest, and provides for all that he made, as can be seen in these words of Christ: "Are not two sparrows sold for a farthing? But yet not one of them shall fall to the ground without your Father. But the very hairs of your head are all numbered."[79] This providence of God is expressed in the Old Law through the mouth of the Psalmist: "The eyes of all hope in you, O Lord, and you give them meat in due season. You open your hand and fill with blessing every living creature."[80]

Q. 30. Are foreknowledge, predestination and providence found also in the divine persons?

R. Foreknowledge, predestination and providence are separate acts in the divine persons. For providence is ordered toward created things, but foreknowledge and predestination are in God himself before the existence of all creatures, although they are found in a different manner. Foreknowledge is the knowledge itself of future events of all types; predestination, however, is the determination according to the foreknowledge of all things in regard to the good but not evil. For if it were unto evil, it would be against true divine goodness. On which account we can deservedly say that, as far as we are concerned, foreknowledge is first in God and then predestination. But providence of created things follows after creation, as the Apostle evidently teaches us when he says: "For whom he foreknew, he also predestined; (20) whom he predestined, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified."[8l] Such a consideration should concern only man himself, since the other creatures (with the exception of the angels, who are in a definite state) do not pertain to this consideration of predestination. For, indeed, since they lack a free will, there is no evil in them; whatever they do is completely the result of their own nature, because of which they pay no penalty and receive no reward.

Q. 31. What further should be perceived about God and creation from this article?

R. Whatever good you can come by, you should ascribe completely to the best and highest God as cause and author; whatever evil there be, you should consider totally foreign to him, not locally, but naturally so. In regard to creation, consider it good, just as it was produced by the good. Nevertheless, consider that creation, which has reason and free will but is rebellious, to be clearly evil, not because of its creaturliness but because of its immense crime. But, that creation which is irrational and devoid of free will, account it to be good in its nature from every aspect. (21)

Q. 32. Which is the second article of faith?

R. "And in one Lord, Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages, light of light, true God of true God, begotten and not created, co-essential with the Father, through whom all things were made."(22)

Q. 33. What does this orthodox article teach?

R. Two things: first, that the Son of God, Jesus Christ, is eternal God, begotten by the Father of his very essence, and is of the same honor and glory with the Father, as he speaks of himself: "Father, glorify me now with yourself, with the glory which I had with you before the world was."[82] Secondly, there is found in this article the teaching that Christ certainly is the creator, not only of things, but of this very world and time, in which these created things are found, as the Apostle says: "By whom also he made the world."[83] But of these things St. John the Evangelist says: "The world was made by him, and the world knew him not."[84]

Q. 34. What do these two names "Jesus Christ" signifies, as found in this article?

R. "Jesus" signifies Savior, just as the Archangel was explaining to Joseph: "She will bring forth a son and you shall call his name Jesus, for he shall save his people from their sins."[85] Yet, this name can be given to no one in the world, and rightly so, except to the Lord our Savior, who freed the entire human race from the eternal captivity of the devils. And "Christ" signifies anointed, because in the Old Law anointed people are referred to as "Christi", namely, the priests, kings and prophets. Christ is anointed into these three offices in a special way, above all other anointed people, as the Psalmist says of him: "You have loved justice and hated iniquity; therefore God, your God, anointed you with the oil of gladness above your fellows."[86] But, this anointing should be understood as coming from the Holy Spirit, as the Prophet says: "The Spirit of the Lord is upon me, because the Lord has anointed me; he has sent me to preach to the meek."[87] Christ applies these words to himself when he says: "This day this scripture is fulfilled in your ears."[88] Christ, however, surpasses his companions according to three very great distinctions. His first distinction is the priesthood according to the order of Melchizedek, about which the Apostle says: "Called by God a high priest according to the order of Melchizedek."[89] The same author elsewhere calls Christ a priest, because he sacrificed himself to God the Father, as he says: "Christ, who by the eternal Spirit offered himself unspotted to God."[90] And later: "Christ was offered once to exhaust the sins of many."[91] The second distinction is his kingdom, which the Archangel Gabriel, while he was fulfilling his mission to the most pure Virgin, demonstrated by saying: "The Lord God will give him the throne of David, his father, and he shall reign in the house of Jacob forever; of his kingdom there shall be no end."[92] The Magi also gave witness to him by offering gifts at the time of his birth, as they said: "Where is he that is born king of the Jews?"[93] The title of his crime at the time of his very death proves the same thing„ "Jesus of Nazareth, the King of the Jews."[94] Moses prophesized from God, however, concerning the third distinction, when he said: "The Lord your God will raise up to you a prophet from your brothers similar to me."[95] This distinction was shown through his holy teaching where he adequately taught about his divinity and other things pertaining to eternal salvation, as he says of himself: "I have made known your name to them."[96] And earlier: "The words which you gave me I gave to them; and they have received them, and have known in very deed that I came from you, and they have believed that you had sent me."[97] This prophecy „ the third distinction „ should be understood as the foretelling of future events not by a certain revelation, but from his knowledge as true God and true man.

Q. 35. For what reason is the Son of God called "only-begotten"?

R. Sacred Scripture clearly teaches that the Son of God is only-begotten, when it asserts: "We saw his glory, the glory as it were of the only-begotten of the Father."[98] And later: "The only begotten Son who is in the bosom of the Father."[99] And he is called only-begotten for this reason, that he is the one Son of God according to the divine nature; but certain others are called sons of God by virtue of his freely given grace (23) as all the faithful and the elect of God; this grace of adoption (24) is given to them through Christ, as Sacred Scripture says: "As many as received him, he gave them power to become sons of God."[100]

Q. 36. What do the words "light of light" mean?

R. Light must be understood, by way of knowledge, to have a double meaning „ created and uncreated. Scripture speaks thus of created light: "And God said: 'Be light made.' And light was made. And God saw that light was good; and he divided the light from the darkness."[l01] About uncreated light, however, the Prophet says: "You shall no more have the sun for your light by day, neither shall the brightness of the moon enlighten you; but the Lord shall be unto you for an everlasting light, and your God for your glory. Your sun shall go down no more, and your moon shall not decrease: for the Lord shall be unto you for an everlasting light"[l02] and your God unto your glory, etc. (25) This should be understood as uncreated light, as is evident from the words mentioned later in the same article: "True God from true God, begotten and not created." Again, created light is from nothing, but begotten light is from the essence of the Father, about whom the Apostle said: "Who being the brightness of his glory, and the figure of his substance, and upholding all things by the word of his power, making by himself (26) purgation of sins, sits on the right hand of the majesty on high."[l03] And he himself avers: "I am the light of the world: he that follows me walks not in darkness, but shall have the light of life."[104] But he is called "light of light" because he has his total essence from the Father, just as when a light is lit from another light, it receives therefrom the entire substance of light. And also these words mentioned in the same article„"through whom all things were made" - should be understood to mean that he is co-essential with God the Father. And He is also the creator, not as if this were through him as a servant or an instrumentality, but as Scripture holds: "He was in the world, and the world was made through him."[l05] „that is, by Him.

Q. 37. Which is the third article of faith?

R. "Who for us men and for our salvation came down from heaven, became incarnate of the Holy Spirit and from the Virgin Mary became man." (27)

Q. 38. What does this article of faith teach?

R. It teaches four things. First that the Son of God came down from heaven for our salvation, as was promised, into the womb of the most pure Virgin Mary, as he speaks of himself: "And no man has ascended into heaven, but he that descended from heaven."[l06] He came down from heaven not to change places, since as God he is everywhere and fills all things; but because it so pleased him, he humbled himself in accepting humanity. This article teaches secondly that Christ the Lord assumed true humanity and not some appearance or phantasy of the same. This body was formed then in the womb of the Blessed Virgin when she answered the Archangel: "Behold the handmaid of the Lord; be it done to me according to your word."[l07] Immediately the whole man with all his members and rational soul was joined with the divinity, so that there existed simultaneously true God and true man in one person. (28) Thus, the most pure Virgin was said to be the Mother of God, for Elizabeth said to her: "And whence is this to me, that the mother of my Lord should come to me?"[l08] One must understand that neither the divinity was transformed into the humanity, nor humanity into divinity, but that both complete natures came to exist with all their properties in one person, with the sole exception of sin in regard to the humanity.

Q. 39. What does this article teach thirdly?

R. It teaches that the incarnation of Christ came about by the activity of the Holy Spirit, such that Mary remained a virgin before, during and after conception, and in birth, because he was born of her with the seal of her virginity preserved intact; after birth she remained a virgin eternally. (29)

Q. 40. What else is contained in this article?

 R. Concerning the most blessed Virgin, since she was worthy to accomplish such a mystery, all orthodox are bound to render her due honor and reverence as to the mother of the Lord and our Savior, or rather the Theotokos. Hence, the Church composed the greeting formed from the words of the Archangel and of St. Elizabeth, as well as several of its own: "Theotokos Virgin, Hail Mary, full of grace, the Lord is with you, blessed are you among women and blessed is the fruit of your womb, for you brought forth the Savior of our souls." (30)

Q. 41. How is this greeting to be understood?

R. One should believe first that this greeting has its source and origin from God himself, through the Archangel divinely commissioned to the Virgin on earth; for the Archangel would not have dared announce it, if God did not so instruct him. The words, however, which St. Elizabeth spoke, were uttered under the influence of the Holy Spirit, which appears obvious with the saying of the Evangelist: "And Elizabeth was filled with the Holy Spirit: and she cried out with a loud voice, and said: 'Blessed are you among women, and blessed is the fruit of your womb."'[l09] The Church added the remaining words under the influence of the Holy Spirit and by her own authority instructed us to venerate often the blessed Virgin in time of prayer with this greeting.

Q. 42. What teaching is found in this greeting?

R. In the salutation itself there is found a commemoration of the incarnation of God's Son and the blessings given to us through his incarnation. Again it is certainly taught here that the eternal Word of God did not bring with himself his flesh from heaven, but took it within the womb of the most blessed Virgin, from her own blood, formed by the Holy Spirit; he was born of her as his own Mother. This indeed must be believed. The Church judged and condemned as heretics, however, those who say that he bore his flesh from heaven and simply passed through the most pure Virgin as through some sort of channel. We are taught in the same salutation to call her "Theotokos"; for it was she who bore God for us in his humanity and from her was born Christ, true God and true man.[110] And it is this very teaching that is found in this same greeting. By the words "full of grace", it is to be understood that she has become a greater participant in divine grace than all other creatures; because she is the Theotokos, the Church raises her above the Cherubim and Seraphim. Thus, she surpasses all the choirs of angels and is at the right hand of her Son in all honor and adornment as the Psalm reads: "The queen stood at your right hand in gilded clothing, surrounded with variety."[111] All orthodox should beg her intercession by means of this customary greeting, for this prayer of the Mother is very powerful in pleasing the Son. And whoever is devoted to her in such a manner, willingly chants the Acathist (31) and the Paraclisis (32) and other church hymns written to her glory.

Q. 43. Which is the fourth article of faith?

R. "Who was crucified for us, under Pontius Pilate, suffered and was buried." (33)

Q. 44. What does this article of faith teach?

R. It teaches six things. First, that he suffered and really died on the cross for us in his true humanity taken from the most pure Virgin. This is seen from Sacred Scripture where it says: "And Jesus crying with a loud voice, said: 'Father, into your hands I commend my spirit.' And saying this, he gave up the spirit."[112] In addition, he truly shed his most precious blood for our sake, through which he redeemed us, as the Apostle says: "Who has predestined us unto the adoption of children through Jesus Christ. In whom we have redemption through his blood, the remission of sins, according to the riches of his grace."[113]

Q. 45. What else does this article teach?

 R. It teaches that he suffered innocently because of our sins, as the Apostle puts it: "knowing that you were not redeemed with corruptible things as gold or silver, from your vain way of the tradition of your fathers; but with the precious blood of Christ, as of a lamb unspotted and undefiled."[114] John the Baptist testifies to the very same thing, that he, innocent as a lamb, suffered because of our sins, when he says: "Behold the lamb of God, who takes away the sins (34) of the world."[115] But, he suffered voluntarily, as he himself bears witness: "I have the power to lay it down, and the power to take it up again."[116]

Q. 46. What does this article teach thirdly?

R. It teaches that Christ suffered on the cross according to the flesh, but not according to his divinity. For, the divinity neither suffered, nor was fastened to the cross, nor struck by spittle, nor hit by blows, nor did it die. As the Apostle clearly asserts, the flesh alone underwent all this: "Yet, now he has reconciled in the body of his flesh through] death, to present you holy and unspotted, and blameless before him."[117 But, the divinity assumed by the humanity was never separated from the body nor from the soul, whether during the suffering and death on the cross or even after death, although the soul was separated from the body. For this reason the person of Christ was one and the same even at the time of death. (35)

Q. 47. What does this article teach fourthly?

R. It teaches that the death of Christ was more distinctive than that of all other men and this for the following reasons. First, there is the seriousness of our sins, as the Prophet speaks about him: "Surely he has borne our infirmities and carried our sorrows; and we have thought him as it were a leper, and as one struck by God and afflicted. But he was wounded for our iniquities, he was bruised for our sins."[118] And yet another Prophet speaks in the person of Christ: "All you that pass by the way, attend, and see if there be any sorrow like to my sorrow,"[119] which has been thrust upon me. (36) Another reason for the distinctive type of death that was Christ's is the following. He perfected on the cross the priesthood by sacrificing his very self to God the Father for the redemption of the human race, as the Apostle describes him: "Who gave himself a redemption for all."[120] And in another place: "Christ also loved us and delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness."[121] And still elsewhere: "Because when as yet we were sinners, according to the time, Christ died for US."[122] There he perfected also the office of mediator between God and man, as the same Apostle describes him: "And through him to reconcile to himself all things, making peace through the blood of his cross."[123] And still elsewhere: "Blotting out the handwriting of the decree against us, which was contrary to us, he has taken the same out of the way, fastening it to the cross."[124]

Q. 48. What does this article teach in the fifth place?

R. It teaches of the burial of Christ, that is, just as he really suffered on the cross, so he truly died thereupon. And he was really buried in the designated place. And the reason this was done was so that nobody would later doubt the true resurrection of Christ from the dead. If, however, he were buried in some hidden and private place, then the Jews would have used this occasion to disgrace the fact. But, on account of the greater faith in and the glory of the glorious resurrection of Christ, the minds of the Jews were so perturbed as to have come to Pilate and say: "Command, therefore, the sepulchre to be guarded until the third day."[125] Pilate said to them: "You have a guard; go, guard it as you know. And they departing, made the sepulchre sure, sealing the stone and setting guards."[126] And it is this very guard of the Jews that displayed the best testimony that Christ rose from the dead. For indeed they were then very terrified, as Scripture says: "And behold there was a great earthquake. For an angel of the Lord descended from heaven, and coming, rolled back the stone (from the entrance of the grave) and sat upon it. And for fear of him, the guards were struck with terror, and became as dead men."[127] The same ones later "came into the city and told the chief priests all things that had been done."[128] Whereby they were forced to utter the very same words that the angel of the Lord said to the women: "You seek Jesus who was crucified. He is not here, for he is risen, as he said. Come, and see the place where the Lord was laid. And going quickly, tell his disciples that he is risen."[129] It is for this reason that his burial is mentioned, so that everyone might be certain (37), that the disciples did not secretly take and bury him in an hidden place, as the evil Jews might have spread about, after having bribed the soldiers. The-grave in which he lay removes the suspicion of such a thing, as also does the sealing of the stone with the Jewish guards, as well as Joseph and Nicodemus, men of honor among the Jewish people, so too the shroud in which he was wrapped and the headcloth left in the grave after Christ's resurrection, which was not secretly washed by the disciples. Together with this teaching, one must also consider that according to the prophecy it was necessary that his burial be glorious,[l30] and such it was and so it remains even until today. And so, whoever approaches Christ with faith and great love, receives the great remission of sins, by virtue of which he comes to Christ.

Q. 49. Besides these and other things, might one god-willingly ask, where could the soul of Christ is found after his death and before the resurrection?

R. The soul of Christ was joined to the divinity, existing separately from the body, and with this same divinity it descended into Hell (38), although there is no mention here of this matter (39); nevertheless, as is affirmed in all church hymns, Christ descended into Hell in his soul and divinity. It is most obviously asserted in that church hymn: "You were in the tomb, O Christ, according to the flesh, but in Hell with your soul as God, in heaven with the thief in majesty, with the Father and the Holy Spirit." (40) He led out from Hell the souls of the Holy Fathers and brought them to Paradise, along with the thief who believed in him on the cross.

Q. 50. What does this article teach in the sixth place?

R. Since mention was made of the cross of Christ, on which Christ died and purchased our salvation, we are provided the opportunity to consider this cross, about which the Apostle says: "But God forbid that I should glory, save in the cross of our Lord Jesus Christ; by whom the world is crucified to me, and I to the world."[131] And in another place: "For the word of the cross, to them indeed that perish, is foolishness; but to them that are saved, that is, to us, it is the power of God."[132] We must, therefore, revere for these important reasons the holy cross, the sign of Christ, which has been given the power to turn away evil spirits through the shedding of the blood of the Son of God and the death which he accepted on it. St. Cyril of Jerusalem, therefore, says: "Whenever we sign ourselves with the holy cross, the devil cannot be present and endure this, for he realizes that Jesus Christ was fastened to the cross for the sake of our salvation and the destruction of the power of the devil, for the name of Christ is usually thereby invoked, but the evil one flees from us and tempts no more; and so we should cross ourselves very often, for not rarely are we tempted by the devil, which temptations we can repell only through the holy cross and calling upon the name of Jesus Christ; but not only from ourselves can we repell him, but from everything else, as our food and drink."[133] Therefore, the same St. Cyril also teaches: "Make the sign of the Holy Cross when eating, drinking, sitting, standing, speaking and even walking."[134] And no affair should be undertaken, unless first the sign of the cross is made, at home or on the road, day or night, everywhere.

 

Q. 51. How should we sign ourselves with the Holy Cross?

R. You should make the sign of the cross with the right hand, touching the forehead with three fingers and saying the words: "In the name of the Father." Secondly, you should say the words "and the Son," as you place the same hand on the breast. Thirdly, you say "and the Holy Spirit" at your right shoulder and "holy" at your left. (41) When you have crossed yourself thusly with the sign of the Holy Cross, you should finish with the word "Amen". After having made the sign of the holy cross, you ought to say: "Lord Jesus Christ, Son of God, have mercy on me a sinner, Amen."

Q. 52. Which is the fifth article of faith?

R. "Who resurrected from the dead on the third day according to the Scriptures." (42)

Q. 53. What does this article of faith teach?

R. It teaches two things: first, that Christ the Lord resurrected from the dead by the power of his divinity (43), just as the Prophets and the Psalms speak of him; secondly, it teaches that he really resurrected from the dead in the same body in which he was born.

Q. 54. Where is it written in Scripture that Christ had to suffer so and die, as well as rise from the dead on the third day?

R. The Scripture is twofold: part in the old law, part in the new. The former announced that Christ was going to come, as well as how and why he would save the human race through his suffering, death and resurrection from the dead; according to these Scriptures Christ the Lord was bound to accomplish all things. From the Scripture of the new law it can be determined that he accomplished all these things and that he came in the manner it is written about him, as he even says of himself: "And the Son of Man goes indeed, as it is written about him."[135] Even after his resurrection from the dead, he says to the two traveling Apostles: "Ought not Christ to have suffered these things, and so to enter into his glory? And beginning with Moses and all the prophets, he expounded to them in all the Scriptures, the things that were concerning him."[136] And since the Scriptures of the old law ought to have authority for us, the Apostle says of them: "And we have the more firm prophetical word; whereunto you do well to attend, as to a light that shines in a dark place, until the day dawns and the day star arises in your hearts."[137] And the Evangelists assure us of the fact that what was accomplished is in accord with these Scriptures, as the Apostle says: "And Christ died for our sins, according to the scriptures: and that he was buried, and that he rose again the third day, according to the scriptures; and that he was seen by Cephas; and after that by the eleven. Then was he seen by more than five hundred brothers at once, of whom many remain until this present, and some are fallen asleep. After that, he was seen by James, then by all the apostles. And last of all, he was seen also by me, as by one born out of due time."[138] The Prophet Jonas was a figure of the resurrection of Christ, which figure Christ the Lord applied to his own self, speaking to the Hebrews: "An evil and adulterous generation seeks a sign: and a sign shall not be given it, but the sign of Jonas the Prophet. For as Jonas was in the whale's belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights."[139]

Q. 55. Which is the sixth article of faith?

R. "Who ascended into the heavens, and sits at the right hand of God the Father." (44)

Q. 56. How many things does this article of faith teach?

R. This article teaches four things. First (sic), that he ascended into heaven in the same body, in which he suffered and resurrected from the dead, and sits at the right hand of the Father, in glory and praise. (45) Secondly, it teaches that he ascended into heaven only as man, since as God he always was in heaven and everywhere. Thirdly, it teaches that he never abandoned that humanity, which he once took from the Virgin Mary, and in which he will come again in judgment, just as the Angels announced to the Apostles: "This Jesus who is taken up from you into heaven, shall so come, as you have seen him going into heaven."[140] Fourthly, it teaches that Christ is in heaven according to his humanity, but not on earth (46), the singular exception being the most holy Eucharist, wherein Christ himself is really present through transubstantiation of the substance of bread into the substance of his holy body and through the transubstantiation of the substance of wine into the substance of his most precious blood Wherefore should we revere the most holy Eucharist and adore it by the worship of latria, because such is due the Savior himself.

Q. 57. Which is the seventh article of faith?

R. "Who will come again with glory in order to judge the living and the dead, of whose kingdom there will be no end." (47)

Q. 58. What does this article of faith teach?

R. It teaches three things. First, that Christ will return in order to judge the living and the dead, as he describes himself: "And when the Son of man shall come in his Majesty, and all the angels with him . . .[141] And he will come as swiftly as "lightning comes out of the east and appears even in the west."[142] "But of that day and hour nobody knows, not even the Angels."[143] Nevertheless, these things should precede that day: the gospel is to be preached to all nations; the Anti-Christ will come; great wars will occur along with famines, plagues and other kindred things. One might express this succinctly in accord with Christ's words: "For there shall be then great tribulation, such as has not been from the beginning of the world until now, neither shall be."[144] The Apostle speaks expressly of this judgment with these words: "I charge you before God and Jesus Christ, who shall judge the living and dead, by his coming, and his kingdom."[145]

Q. 59. Secondly, what does this article teach?

R. It teaches of the last judgment, when men will give an account of their thoughts, words and deeds, according to Scripture: "But I say to you that every idle word that men shall speak, they shall render an account for it on the day of judgment."[146] And the Apostle says: "Therefore, judge not before the time, until the Lord comes, who will both bring to light the hidden things of darkness and make manifest the counsels of the hearts; and then every men shall have praise from God.[147]

Q. 60. Thirdly, what does this article teach?

R. It teaches that on that day everyone will receive eternal and perfect payment for their deeds. Some will hear the verdict "Come, you blessed of my Father, possess the kingdom prepared for you from the foundation of the world."[148] But others will hear this verdict: "Depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels."[149] "Where their worm does not die and the fire is not extinguished."[150]

Q. 61. Will all men then give an account of their works, each one individually (48) giving an account, and will there be a particular judgment?

R. Although there will not be rendered an account of one's life on that day of last judgment, since God knows all things, yet anyone knowing his sins at the time of death will recognize even more so after his death what he has merited. For if indeed one's works will be known to a man, even also will he be aware of the verdict of God, as St. Gregory of Nazianzus says: "I am persuaded by the words of the wise to believe that every fair and God-beloved soul, when freed from the chains of the body, departs hence and immediately rejoices in the total perception and contemplation of the good which awaits it (in as much as that which covered the mind with darkness has been wiped away or cast aside of whatever other word this reality should be called „I don't know) and experiences a wonderful pleasure and happily flies to the Lord, this life having been fled, as from a grave prison, and having shaken off the fetters by which the wings of the mind were accustomed to be held down, and enters into the happiness concealed in the image which it now perceives; and later when it receives its recognized flesh from the earth, which both gave it and accepted it in faith (how this happens is known to him who joined them together and dissolved them) and then it also will be allowed to enter the inheritance of the heavenly glory."[151] So also in regard to the souls of the sinners, it is to be thought that certainly they themselves are aware of the damnation that they are to receive. Although both good and evil do not have perfect payment for their deeds before the last judgment, nevertheless, because they are not in the same state, they are not sent to the same place. But, it is clear that this would be impossible before the last judgment without a particular judgment. Therefore, there is a particular judgment. And when we say that God does not demand from us an account of our life, it must be understood that an account of our life will not be given according to our manner.

Q. 62. Are the souls of the blessed in equal rank after death?

R. Just as the souls depart from the world in unequal grace, so too they are not found to be in the same rank after their departure from the world, in accord with the teaching of Christ: "In my Father's house there are many mansions.''[152] And elsewhere: "Many Sins are forgiven her because she has loved much. But to whom less is forgiven, he loves ."[153] And the Apostle says: "Who will render to every man according to his works.''[154]

Q. 63. How must one consider those who die in the wrath of God?

R. One must consider them in the same fashion, that some will suffer less punishment and some greater after the last judgment, as it is said: "And that servant who knew the will of his lord, and prepared not himself, and did not according to his will, shall be beaten with many stripes; but he that knew not, and did things worthy of stripes, shall be beaten with few stripes."[155]

Q. 64. Are there intermediate souls, between the blessed and the damned?

R. No men of this type are found; nevertheless, many sinners are freed from the prisons of hell, but not though their own penitence or confession, just as Scripture says: "Who shall confess to you in hell?"[156] And elsewhere: "The dead shall not praise you, O Lord, nor any of them that go down to hell."[157] But they are freed through the good works of the living and the Church's prayers for them, most of all through the unbloody sacrifice, which is offered on certain days for all the living and the dead, even as Christ the Lord died for the very same. That such souls are not freed by their own power, St. Theophylactus, in explaining those words of Christ, speaks thus: "'But that you may know that the Son has power on earth to forgive sin.'[158] But see," he says, "that on this earth sins are forgiven. For as long as we are on earth, we will be able to blot out our sins: after we shall have traveled from this earth, we shall no longer be able to wipe away our sins through confession, for the gate is closed."[159] And elsewhere before those words: "Our hands and feet have been tied; that is, his powers alone", he says, "are in operation. For in the present age we can function, but in the future age all the operative powers of the soul are bound, and nothing good can come about through the forgiveness of sinners."[160] And elsewhere: "After this very life there is no time for penance and works."[161] It is evident from these words that the soul after death can neither free itself, nor do penance, nor do any good, by means of which it might be delivered from the prisons of hell, but only through the unbloody sacrifice, the prayers of the Church and almsgiving, which the living are accustomed to perform for them. It is by means of these that the souls receive the greatest aid and are freed from the prisons of hell.

Q. 65. If, indeed, prayers and pious works are customarily performed for the dead, how is one to regard them?

R. The same Theophylactus speaks about this in explaining the words of Christ the Lord: "'Fear him who has power to cast into hell.'[162] Be mindful", he say, "that he did not say: 'Fear him, whom after he has killed, I will send into hell,' but that he has the power to send. For the sinners who die are not cast into hell; but it rests in the power of God such that he may even pardon them. But I say this because of the sacrifices and almsgivings made for the sake of the dead, which works are of no small benefit even for those who have died in grave sins. It is not so certain, therefore, that God sends to hell one who has killed, but rather that he does have the power to send him. And so let us not cease working hard through almsgiving and prayers to win over him, who has indeed the power of sending, so that he may not use this power fully but be able to pardon."[163] And so, it is deduced from the teaching of Sacred Scripture and this Father that we are obliged to pray to God certainly for such deceased, to offer the unbloody sacrifices and give alms, since they cannot do the same for themselves.

Q. 66. How must one consider the purgatorial fire?

R. No Scripture makes mention of the fact that after death there is a temporal punishment that cleanses souls; what is more, the opinion of Origen was condemned by the Church at the second Council of Constantinople because of this. Also, the soul can receive no sacraments after death; and if it were then to make satisfaction for its sins, it would have to perform a part of the sacrament of holy Penance, which would be contrary to the orthodox teaching. Therefore, the Church rightly performs for them the unbloody sacrifice and prayers, but they do not cleanse themselves by suffering something. But, the Church never maintained that which pertains to the fanciful stories of some concerning the souls of their dead, who have not done penance and are punished, as it were, in streams, springs and swamps.

Q. 67. Which particular place is intended for the souls of those who die in the grace of God?

R. The Hand of God is the place of those souls that depart from this life in the grace of God after having done penance for their sins. For so says Sacred Scripture: "But the souls of the just are in the hand of God, and the torment (of death) shall not touch them."[164] Their place is also called "Paradise", as Christ himself the Lord says to the thief on the cross: "Amen I say to you, this day you shall be with me in paradise."[165] Their place is also called the "Bosom of Abraham". (49) Finally, it is known as the "Kingdom of heaven", even as Christ the Lord taught: "And I say to you that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven."[166] And so, one will not err if he calls this place by any of the above names, as long as he knows that the souls are in the grace of God and the kingdom of heaven, and just as the church hymns repeatedly sing„ "and in heaven".

Q. 68. But where is the place of those souls that leave the body in the wrath of God?

R. There place is called various names. First, it is called "hell", to which the devil was chased from heaven, as the Prophet says: "I will be like the most High," the devil said; "but yet you shall be brought down to hell, into the depth of the pit."[167] It is called "eternal fire", for Scripture says: "Depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels."[168] It is called "darkness", for the Lord said in the same place: "And cast out the unprofitable servant into the exterior darkness; there shall be the weeping and gnashing of teeth."[169] It is also called other names, all of which indicate that it is a place of God's wrath and condemnation, where all those souls go that leave this life in the wrath of God without hope of salvation. Nevertheless, it might well be declared that the souls of the just, granted that they are in heaven, have not received the perfect crown before the last judgment, just as the souls of the condemned do not suffer perfect punishment; but, after the last judgment, these souls together with their bodies will have received the crown of glory and perfect punishment.

Q. 69. Which is the eighth article of faith?

R. "And in the Holy Spirit, the Lord and Giver of life, who proceeds from the Father, who together with the Father and the Son is adored and glorified, and who spoke through the prophets."

Q. 70. What does this article of faith teach?

R. It teaches three things. First, that the Holy Spirit is God, co-essential with the Father and Son, which fact is evident from the words of the Apostle who says: "Now there are diversities of graces, but the same Spirit. And there are diversities of ministries, but the same Lord. And there are diversities of operations, but the same God, who works all in all."[170] And elsewhere: "The grace of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Spirit."[171] Between them there is no other causality except that which the Father has immediately and equally in regard to the Son and the Holy Spirit, although sometimes the Holy Spirit is placed first and sometimes it is the Son, for they are of the same nature and glory. Peter proclaims this very thing, speaking in the Acts of the Apostles: "Ananias, why has Satan tempted your heart, that you should lie to the Holy Spirit?"[172] And in conclusion he adds the words: "You have not lied to men, but to God."[173] Therefore, the Holy Spirit is God; more extensively was this treated in the first article.

Q. 71. Secondly, what does this article of faith teach?

R. It teaches that the Holy Spirit proceeds from the Father alone, as principle and origin of divinity, which the Savior himself teaches us, when he says: "But when the Paraclete comes, whom I will send you from the Father, the Spirit of truth, who proceeds from the Father."[174] St. Athanasius (50) professes this teaching in his Creed: "The Holy Spirit is from the Father, neither made, nor created, nor begotten, but proceeding. God the Father himself alone is principle of both and he is unbegotten. But the Son is caused and begotten of the Father alone, and the Holy Spirit is caused by and proceeds from the Father alone, but is sent to the world through the Son."[175] St. Gregory speaks of the same thing thus: "The Holy Spirit, who proceeds from the Father, is no creature, in as much as he proceeds from the Father; in as much as he is not begotten, he is not the Son; but in as much as he is between the Unbegotten and the Begotten, he is God."[176] This matter is treated more extensively in the first article. And so let it suffice now, as indeed Christ himself taught and the Eastern Orthodox- catholic Church believes, and was professed in the Second Ecumenical Council, which determined the Creed without the addition "and from the Son", as the Creed itself declares; and the Church opposed those who added "and from the Son", not only the Eastern Orthodox-catholic Church, but also the Western Roman Church. Bearing witness to this are the two silver tablets, one in Greek script, the other in Latin, whereupon the Symbol of faith was observed without the addition of the particle „ "and from the Son." These tablets were placed in the Church of SS. Peter and Paul (sic) at the command of Leo III. (51) Thus, whoever remains steadfastly and resolutely in this faith, is certain of his eternal salvation, and is certain of it because he is in close agreement with the Church.

Q. 72. Thirdly, what does this article of faith teach?

R. It teaches that the Holy Spirit, through sundry authors, is the composer of Sacred Scripture, both the Old Law as well as the New. In such a manner, therefore, the Scripture of the Old Testament as well as the New is the teaching of the Holy Spirit. For this reason, believe that whatever was determined in all the General Councils and the orthodox local councils, is completely from the Holy Spirit, as was declared in the Council of the Apostles: "For it has seemed good to the Holy Spirit and to us."[177] All the other orthodox councils were concluded by this example.

Q. 73. How many and which are the gifts of the Holy Spirit?

R. Seven, as mentioned by Scripture in the Apocalypse: "There were seven lamps burning before the throne, which are the seven spirits of God."[178] These gifts, therefore, or rather the Holy Spirit himself is found more abundantly and more perfectly in Christ the Lord than in man, as the Prophet says: "And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness. And he shall be filled with the spirit of the fear of the Lord."[179] John the Evangelist confirms this: "And the Word was made flesh, and dwelled among us, and we saw his glory, the glory as it were of the only-begotten of the Father, full of grace and truth; and of his fullness we all have received, and grace for grace."[180] Since the Spirit was in him, being co-essential to him according to divinity, it filled him with wisdom, as it was said: "And the child grew, and waxed strong in the Spirit (52), full of wisdom; and the grace of God was in him."[181] All these things should be understood in accord with his humanity.

Q. 74. Which is the first gift of the Holy Spirit?

R. The first gift is wisdom, that wisdom from above, about which the Apostle says: "But the wisdom, that is from above, first indeed is chaste, then peaceable, modest, easy to be persuaded, consenting to the good, full of mercy and good fruits, without judging, without dissimulation."[182] Opposed to this wisdom is carnal wisdom, according to the Apostle: "In simplicity of heart and sincerity of God, and not in carnal wisdom, but in the grace of God, we have conversed in this world."[183] Citing Scripture of the Old Law, the same Apostle speaks thus against this carnal and worldly wisdom: "I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. Where is the wise? Where is the scribe? Where is the disputer of this world? Has not God made foolish the wisdom of this world?"[184]

Q. 75. Which is the second gift of the Holy Spirit?

R. The gift of understanding, or the comprehension of the mysteries as of the divine will, about which Scripture says: "God gave wisdom and understanding,"[185] in every book and wisdom. (53) In addition: "God gave Daniel the understanding also of all visions and dreams."[186] Yet in another place: "Then he opened their understanding, that they might understand the scriptures."[187] And the holy Apostle says: "For the Lord will give you in all things understanding."[188] Contrary to this understanding is foolishness, unbelief, about which the Savior himself speaks: "O foolish, and slow of heart to believe in all things which the Prophets have spoken."[189] Elsewhere the Apostle says: "Are you so foolish, that, whereas you began in the spirit, you would now be made perfect by the flesh?"[190]

Q. 76. Which is the third gift of the Holy Spirit?

R. The third gift of the Holy Spirit is counsel, because it is in harmony with the divine glory and the salvation of the human soul and with its very own justice, concerning which Holy Scripture says: "For I have not spared to declare to you all the counsel of God."[191] Opposed to this is the counsel of the wicked, spoken of in the Psalm: "Blessed is the man who has not walked in the counsel of the ungodly"[192] And elsewhere: "The Lord brings to naught the counsels of nations; and he rejects the devices of people."[193]

Q. 77. Which is the fourth gift of the Holy Spirit?

R. It is fortitude. For by this strength maintained in the faith all temptations are turned back. Holy Scripture speaks of this thus: "Watch, stand fast in the faith, do manfully and be strengthened."[194] In another place: "Stand therefore, having your loins girt about with truth, and having on the breastplate of justice, and your feet shod with the preparation of the gospel of peace, in all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one. And take for yourself the helmet of salvation, and the sword of the spirit, which is the word of God."[195] The opposite of fortitude is fear. Christ the Lord enjoins us not to have such fear when he says: "Be not afraid of them who kill the body, and after that have no more that they can do"[196] The Psalmist speaks of this: "There have they trembled for fear, where there was no fear "[197]

Q. 78 Which is the fifth gift of the Holy Spirit?

R. Knowledge The Psalm expresses this knowledge: "He that chastises nations, shall he not rebuke, he that teaches man knowledge?"[198] Another Prophet says: "And I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine."[199] This knowledge should include recognizing and knowing the will of God as well as his law; opposed to this knowledge is ignorance of the law and will of God, as expressed by the Psalm: "Pour out your wrath upon the nations that have not known you, and upon the kingdoms that have not called upon your name."[200]

Q. 79. Which is the sixth gift of the Holy Spirit?

R. Piety, which with correct faith is based on continuous prayer and good works; the Apostle speaks about it thus: "But godliness is profitable to all things, having promise of the life that now is, and of that which is to come."[201] But those are truly called pious who avoid all wickedness and sin, having perseveringly completed their prayers. Piety is not superficial as that of the Pharisees, but should be sincere and internal of the heart, lest it be said: "These people honor me with their lips, but their heart is far from me"[202] Or: "You blind Pharisee, first make clean the inside of the cup and the dish, that the outside may become clean."[203]

Q. 80. Which is the seventh gift of the Holy Spirit?

R. Fear of the Lord, which ought to be childlike and not servile, and as the Psalm says of it: "Fear the Lord, all you his saints, for there is no want to them that fear him."[204] But servile fear is that which the Apostle describes: "Fear is not in charity, but perfect charity casts our fear, because fear has pain; and he that fears, is not perfected in charity "[205] In such a manner, therefore, Sacred Scripture commands to fear God out of love, when it says: "you that fear the Lord, praise him; all you the seed of Jacob, glorify him Let all the seed of Israel fear him "[206] Everyone who shall fear the Lord with this fear, observes thereby his precepts, in accord with the saying: "If anyone love me, he will keep my word "[207]

Q. 81. How many are the fruits of the Holy Spirit?

R. The Apostle Paul numbers the fruits of the Holy Spirit or the signs of the grace of God as nine: charity, joy, peace, patience, kindness, mercy, faith, gentleness and continence. ( 54) It ought also to be believed that even the other virtues may be referred to as fruits of the Holy Spirit, because they come from him, and he himself presides over the works of man that they might be perfected; Paul does not contradict this point, but "against such there is no law."[208]

Q. 82. Which is the ninth article of faith?

R. "In one holy catholic and apostolic Church."

Q. 83. What does the holy Church teach in this article of faith?

R. It teaches four things. First, that the Church is one, holy, catholic and apostolic, in accord with the teaching of the Apostle, when he says: "For I promised you to one man, to present a pure virgin to Christ."[209] And just as Christ is one, so also is his spouse one, as is evident from Chapter 4 of the Ephesians, Verse 5: "One Lord, one faith, one baptism and one God."

Q. 84. What is the second thing taught in this article?

R. This article teaches secondly that the catholic Church receives its name and title from no place, more important than any other, since these Churches are particular, such as those of Ephesus, Philadelphia, Laodicea, Antioch, Jerusalem, Rome, Alexandria , Malankara etc. (55) But, from among these Churches, that one is called the Mother, which first held the presence of Christ, with eternal salvation as well as the forgiveness of sins having been established there; likewise, the preaching of the Gospel throughout the entire world had its beginning from there, as Scripture testifies: "Thus it behooved Christ to suffer, and to rise again from the dead, the third day; and that penance and remission of sins should be preached in his name, to all nations, beginning at Jerusalem. You are witnesses of these things."[210] And elsewhere: "You shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth."[211] Similarly, it was this one church whose light shone before all other churches in both teaching and living, and it was therein that the Apostles rendered their accounts, as Scripture bears witness: "And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying: 'Why did you go into men uncircumcised and eat with them?"'[212] Peter answered them: "Who was I, that could withstand God?' Having heard these things, they held their peace, and glorified God, saying: 'God then has also to the gentiles given repentance unto life."'[213] And later: "And the tidings came to the ears of the church that was at Jerusalem, touching these things, and they sent Barnabas as far as Antioch."[214] And elsewhere: "They determined that Paul and Barnabas, and certain others of the other side, should go up to the Apostles and Priests to Jerusalem about this question."[215] Then it seemed good to the Apostles and Priests even of the entire Church to send men chosen from their midst to Antioch with Paul and Barnabas with these words: "For it has seemed good to the Holy Spirit and to us, to lay no further burden upon you than these necessary things."[216] The same is even clearer in another passage: "And as they passed through the cities, they delivered unto them the decrees for to keep, that were decreed by the Apostles and the ancients who were at Jerusalem."[217] The Church of Jerusalem, therefore, is the Mother of all churches and the first, (although the rulers later gave primacy to the Old and the New Rome because of the seat of the Empire, according to the third Canon of the Second Ecumenical Council at Constantinople) because the spreading of the Gospel to all the lands of the earth began there; and because of this, the Church has become catholic, since it was accepted in its teaching of the faith by all the nations.

Q. 85. What is taught thirdly in this article of faith?

R. Thirdly, it is taught that the Church has no other foundation except Christ, according to the Apostle: "For other foundation no man can lay, but that which is laid, which is Christ Jesus."[218] On occasion, however, in Sacred Scripture the Apostles and Prophets are called the foundations of the Church, as is evident from the Apocalypse: "And the wall of the city had twelve foundations, and in them, the twelve names of the twelve Apostles of the Lamb."[219] And from the Epistle: "Built upon the foundation of the Apostles and Prophets."[220] It must be understood here that the Apostles and Prophets are not absolutely and primarily the foundation of the faith, for such a foundation is Christ the Lord, but they are subsequent and secondary, in as much as they, more recently established in the saving doctrine of Jesus Christ, were the first to preach the Gospel of the spreading Christian faith in all the lands of the earth. For Christ the Lord did not found his Church on men, but rather on himself, as true God, and on his teaching. Equally, the head of the Church is Christ himself, according to the teaching of the Apostle: "Because the husband is the head of the wife, as Christ is the head of the Church. He is the Savior of the body."[221] Still elsewhere: "And he is the head of the body, the Church, who is the beginning, the firstborn from the dead, so that in all things he may hold the primacy."[222] But, when the bishops are called the heads of the churches, it must be understood that they are representatives of Christ in their own dioceses and individual heads, according to Scripture: "Take heed to yourselves, and to the whole flock, wherein the Holy Spirit has placed you bishops, to rule the Church of God, which he has purchased with his own blood."[223] So, Christ himself, the Lord, is the Archpastor, as the Apostle says: "And when the Prince of pastors shall appear, you shall receive a never fading crown."[224]

Q. 86. What is taught fourthly in this article of faith?

R. It is taught that all orthodox should be obedient to the Church, following the teaching of Christ: "And if he will not hear the Church, let him be to you as the heathen and publican."[225] Furthermore, the Church exercises such authority as approving writings in General Councils, judging Patriarchs, Popes and Bishops, punishing canonically those aware of guilt, since the Church is the pillar and ground of truth, according to the Apostle: "That you may know how you ought to behave yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth."[226]

Q. 87. Which are the precepts of the Church?

R. There are nine special precepts of the Church. The first is to offer prayers to God every day, with piety and sorrow of heart; to hear with devotion the church services, if not daily, at least on Sundays and Feast days, including Matins, Divine Liturgy, Vespers, and the sermon, as Scripture says: "That we ought always to pray and not to faint."[227] And elsewhere: "Praying at all times in the spirit, and in the same watching with all justice and supplication for all the saints."[228] And in another place: "Pray without ceasing. In all things give thanks."[229]

Q. 88. What is the second precept of the Church?

R. The second precept is to fast four times every year. The first fast is before the Nativity of Christ, which begins November 15. The second is the Forty- day Fast (56), the authority for which is Christ himself, the Lord, as Sacred Scripture testifies: "And when he had fasted forty days and forty nights, afterwards he was hungry."[230] The third is the Fast of the Apostles, which begins the week after the Feast of Pentecost; it is called "Apostolic", because the Apostles fasted that same time, when they were being sent out to preach the Gospel, as it appears from the Acts of the Apostles: "Then they, lasting and praying, and imposing their hands upon them, sent them away."[231] The fourth fast is before the Feast of the Dormition (57) of the Virgin Mary, which begins the first day of August and ends the 15th of the same month. Moreover, one must fast the fourth and sixth day of the week (58), but not on Saturday or Sunday, according to the 66th Apostolic Canon, Great Saturday (59) being the exception. The fast must also be maintained on September 14, when we fast because of the Exaltation of the Holy Cross and in memory of the suffering of Christ, the Lord; on that day the Passion Gospel is read. Likewise, there is a fast on August 29, when the beheading of St. John the Baptist is commemorated. Furthermore, it is our tradition not to fast on the prescribed days from the Nativity (60) of Christ until Epiphany, the entire holy week of Easter, the week after Pentecost, the week of the reading of the Gospel of the Publican and Pharisee (61), and then the week of Carnival.

Q. 89. What is the third precept of the Church?

R. Churchmen must be held in the due reverence as the servants of God and our mediators; especially must the confessor be honored as a spiritual father and be consulted in regard to the salvation of the soul. Scripture speaks of this precept thus: "Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God."[232] And elsewhere: "And we beseech you, brothers, to know them who labor among you, and are over you in the Lord, and we admonish you that you esteem them more abundantly in charity, for their work's sake. Have peace with them."[233] Similarly: "Know you not, that they who work in the holy place, eat the things that are of the holy place; and they that serve the altar, partake with the altar? So also the Lord ordained that they who preach the gospel, should live by the gospel."[234] In still another place: "Let the priests who rule well, be esteemed worthy of double honor, especially they who labor in the word and doctrine."[235] Seculars should not become involved in spiritual matters, according to the Apostle: "Brothers, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness."[236] (62)

Q. 90. What is the fourth ecclesiastical precept?

R. We should go to confession at least one times a year before a priest, who is properly ordained and orthodox; those more advanced spiritually should confess with devotion and holiness every month; the less advanced are bound to confess their sins at least once a year, during the Forty-day Fast. The first concern of the sick should be to cleanse their conscience as soon as possible by confession and the participation in the Holy Eucharist, receivi