Questions and Answers
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, theArchangel 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, receiving piously the anointing of
holy oil. (63)
Q. 91. What is
the fifth precept of the Church?
R. Books of
heretics are not to be read, nor should one listen to their blasphemous
teachings; anyone not trained in God's Scriptures and the sciences should not
enter into disputation with heretics; nor are their gatherings to be attended,
in accord with the Psalmist: "Blessed is the man who has not walked in the
counsel of the ungodly, nor stood in the way of sinners."[237] And
elsewhere: "A man that is a heretic, after the first and second
admonition, avoid."[238]
Q. 92. What is
the sixth precept of the Church?
R. One must
pray to God, the Highest and Greatest, for men in all states of life; first of
all, for those in the religious state, the most blessed Father Patriarch and
Metropolitan, as well as the bishop in one's diocese, and for all the clergy;
secondly, for his Lordship the King, the whole Senate, the entire Republic and
the soldiers (64), especially, however, for those who have done well by the
churches and effected an increase of the orthodox-catholic faith, according to
the Apostle: "l desire, therefore, first of all, that supplications,
prayers, intercessions and thanksgivings be made for all men; for kings, and
for all that are in high station, that we may lead a quiet and peaceful life in
all piety and chastity; for this is good and acceptable in the sight of God our
Savior."[239] One must also pray for the deceased, who have died in the
orthodox faith. Likewise, for heretics and schismatics, that they might be
converted to the orthodox faith before they depart this life.
Q. 93. What is
the seventh precept of the Church?
R. Fasting and
prayer, as prescribed particularly by the Metropolitan or bishop of one's own
diocese, must be performed in order to avert the imminent wrath of God, as
plague, famine, war, drought, flood, or for the healing of the sick and the
consolation of the afflicted, as is evident from the Acts of the Apostles:
"Peter therefore was kept in prison. But prayer was made without ceasing
by the Church unto God for him"[240]
Q. 94. What is
the eighth precept of the Church?
R. Laymen
ought not take the property and estates of the Church by violence, nor
transform them to their own use. Religious, especially the prelates, should
provide for the furnishing of the Church from the goods of the Church, also
provide for the poor and traveling, in accord with the teachings of Sacred
Scripture: "And the disciples, every man according to his ability,
proposed to send relief to the brothers who dwelled in Judea. Which also they
did, sending it to the ancients, by the hands of Barnabas and Saul."[241]
Likewise, laymen as well as religious prelates of any church should not take
away monetary sums nor any moveable property, whether gained by legacy or gift,
from that church and turn the same into private or personal use, nor should
such an intention of the giver be tolerated.
Q. 95. What is
the ninth ecclesiastical precept?
R. Marriages
are not to be celebrated on days prohibited by the Church; likewise, orthodox
should not participate in forbidden games, nor follow barbarian practices, but
rather abstain from such things.
Q. 96. How can
we speak of believing in the Church, which is a creature, when we ought to
believe only in God?
R. Although
the Church is spoken of as a creature, in as much as it is formed of men,
nevertheless, it has as its head the same Christ, true God; also, there is the
Holy Spirit who continually teaches it and makes pure the spouse of Christ,
which the Apostle says is the "pillar and ground of the truth."[242]
Its dogmas and teaching are not human but divine; and so, when we say that we
believe in the Church, it is to be understood that we believe in the divinely
given words of Christ and the dogmas inspired by the Holy Spirit, as Scripture
says: "But the holy men of God spoke, inspired by the Holy
Spirit."[243] And elsewhere: "You received it not as the word of men,
but (as it is indeed) the word of God."[244] By this we are admonished to
believe not only in the Gospel, which the Church has chosen, about which Christ
the Lord spoke: "Repent, and believe the Gospel,"[245] but also in
all the conciliar decrees.
Q. 97. Which
is the tenth article of faith?
R. "I
believe in one baptism for the remission of sins."
Q. 98. What
does this article of faith teach?
R. While it
does make mention of baptism, the first sacrament, it offers us the opportunity
to consider the seven sacraments, that is: baptism, chrismation, eucharist,
penance, priesthood, matrimony and the anointing of oil. These seven sacraments
go back to the seven gifts of the Holy Spirit, because it is through these
sacraments that the Holy Spirit infuses the gifts into the soul of those who
worthily receive them, and also grace, concerning which Patriarch Jeremias
wrote extensively in his work to the Lutherans that they might be converted.
(65)
Q. 99. What is
a mystery? (66)
R. Mystery is
the reality through which the invisible grace of God is effected in or
conferred upon the souls of the faithful under a perceptible form; it was
established by Christ the Lord as the means through which the faithful gain the
grace of God.
Q. 100. How
many things are necessary for a mystery?
R. Three
things: proper matter, such as water, bread, wine, etc. according to the type
of mystery; and then a properly ordained priest or bishop; thirdly, there is
the invocation of the Holy Spirit and the form of the words, through which the
priest consecrates the mystery by the power of the Holy Spirit with the proper
intention to so consecrate.
Q. 101. For
what purpose have the mysteries been established?
R. First, that
they may be signs of the true sons of God, surely of the orthodox- catholic Apostolic
Church; whoever rightly makes use of the mysteries, is a true member of the
Church of God and through grace a son of God. Secondly, that we may have a sure
sign of our faith in God, being certain of our eternal salvation through faith
and good works. Thirdly, that we might have unfailing remedies for removing our
sins.
Q. 102. Which
is the first mystery?
R. Baptism is
the removal and annulment of original sin through the triple immersion in water
by the priest, pronouncing the words: "In the name of the Father amen, and
of the Son amen, and of the Holy Spirit amen." But, "Amen" ought
to be said by the godparents and not the priest. The reconciliation of man with
God occurs through this (re) generation from water and the Holy Spirit, and
entrance into the heavenly kingdom is granted in accord with the words of the
Savior: "Unless a man be born again of water and the Holy Spirit, he
cannot enter into the kingdom of God."[246] Once received, this mystery cannot be
repeated, as the one baptizing believes in the orthodox manner that there is
one God in the Trinity, by employing the words cited above distinctly and
formally: "In the name of the Father amen, and of the Son amen, and of the
Holy Spirit amen," according to the intention of the orthodox-catholic
Church.
Q. 103. What
should be mentioned about this mystery?
R. First,
there is the fact that the infant denies the devil with all his works through
his godparent, who should be orthodox; but if he be of advanced age, it is
required that he himself of his own deny the devil, repeating the words of the
priest and spurning the devil and all his works. And then he professes the
Symbol of Faith. But, if he be an infant, his godfather acts in his stead by
professing the Symbol of Faith and promising Christ for him. Furthermore, it
should be noted that unmixed pure water is to be used in baptism, not made
artificially, nor any other liquid. Regular baptism is not to be performed by
anyone else except a legitimate priest. But, in case of necessity, a secular
person of either sex can administer this mystery, the proper matter being used,
pure and natural water, as also the form of the words cited above: "In the
name of the Father amen, and of the Son amen, and of the Holy Spirit
amen," along with the triple immersion, This baptism, however, is of such
authority, that, besides being incapable of repetition, it is a certain and
doubtless sign of eternal salvation. The fruits of this mystery are readily
visible to everyone: first, this mystery removes all sins, original in infants,
and both original and actual in adults; then, man is renewed and gains that justification,
which he possessed in the state of innocence, as the Holy Apostle testifies:
"But you are washed, but you are justified in the name of our Lord Jesus
Christ, and the Spirit of our God."[247] Besides this, they are made
members of the body of Christ and we are clothed in Christ the Lord, as the
Apostle bears witness: "For as many of you as have been baptized in
Christ, have put on Christ."[248]
Q. 104. Which
is the second mystery of the Church of Christ?
R. The second
mystery is the anointing of chrism. This mystery began when the Holy Spirit
descended upon the Apostles, strengthening them by his divine grace so that
they might preach the Christian Faith firmly and perseveringly and so that the
baptized might act by this power. And just as before, when the Holy Spirit
descended upon the Apostles in the form of fire and poured his gifts upon them,
so too now, as the priest anoints the baptized with holy chrism, the gifts of
the Holy Spirit are poured upon him; this is apparent from the words, which the
priest is bound to recite when administering this mystery: "The seal of
the gift of the Holy Spirit," for the firmness and the strengthening of
the Christian Faith; this agrees with the words of the Apostle: "Now he
that confirms us with you in Christ, and has anointed us, is God: who also has
sealed us, and given the pledge of the Spirit in our hearts."[249] This
anointing of chrism occurred at the time of the Apostles through the laying on
of hands, as Sacred Scripture witnesses: "Then they laid their hands upon
them, and they received the Holy Spirit."[250] Afterwards, this was done
through the anointing of chrism, as known through the witness of the disciple
of the holy Apostle Paul, Saint Dionysius the Aeropagite.[251]
Q. 105. How
many things are necessary for this mystery?
R. First, it
is required that the chrism be consecrated by the superior bishop himself.
Secondly, the proper matter is to be used, namely olive oil and the oil of the
balsam tree along with other pungent oils. Thirdly, the priest anoints the
baptized on the prescribed places, immediately after the baptism is performed,
by pronouncing these words: "Seal of the gift of the Holy Spirit."
The fruits resulting from this mystery are these. First, just as we are
regenerated through baptism, so through chrism we receive the gifts of the Holy
Spirit, in order to become strong in the Christian faith, and an increase of
divine grace, in accord with the Apostle: "But according to his mercy, he
saved us, by the laver of regeneration and renovation of the Holy Spirit, whom
he has poured forth upon us abundantly, through Jesus Christ our
Savior."[252] Secondly, we become so firm and strong by the power of the
Holy Spirit, that nothing inimical to our soul can harm us. This mystery cannot
be repeated, except with those who have denied Christ and later been converted.
Q. 106. Which
is the third mystery?
R. It is the
Eucharist or the body and blood of Christ the Lord under the form of bread and
wine and the real presence. This sacrament excels the others and leads greatly
to the salvation of the soul. For in this sacrament all the graces and the
goodness of Christ are revealed and offered to the faithful, as will be later
apparent.
Q. 107. What
should be mentioned about this mystery?
R. First,
nobody else can administer this mystery except a legitimate priest himself,
even in the direst necessity. Secondly, it must be seen to that there be an
altar, or as we call it �
"antimension" (67), in the absence of which the unbloody sacrifice
can in no way be enacted. Thirdly, provision must be made that there be the
proper matter, that is, the most pure leaven bread of wheat and wine devoid of
any other substance, by itself. During the "proskomedia" (68), however,
water is poured in so that the Scripture might be fulfilled: "But one of
the soldiers with a spear opened his side, and immediately there came out blood
and water."[253] Fourthly, attention must be paid that the priest have, at
the time of consecration, the intention that the real substance of the bread
and the substance of wine be transubstantiated into the real body and blood of
Christ through the operation of the Holy Spirit. He makes this invocation when
he confects this mystery by praying and saying: "Send your Holy Spirit
upon us and upon these gifts here offered and make this bread the precious body
of your Christ, and that which is in this chalice the precious blood of your
Christ, changing them by your Holy Spirit." (69) Transubstantiation occurs
immediately with these words, and the bread is transubstantiated into the real
body of Christ and the wine into the real blood of Christ, with the visible
appearances alone remaining; and this happens in accord with the divine
disposition for two reasons. First, so that we do not see the body of Christ,
but rather believe that it is so, because of the words spoken by Christ the
Lord: "This is my body", etc. and "This is my blood . . .",
spoken not to our senses, since he promised us happiness for this with the
words: "Blessed are they who do not see, but believe."[254] Secondly,
because human nature recoils from the eating of live flesh, yet man should be
united to Christ the Lord by the communion of the flesh of Christ the Lord and
the blood of Christ the Lord; so that man, therefore, would not turn away, the
Lord determined to give his flesh and blood to eat and drink to the faithful
under the appearance of bread and wine. The saintly Damascene and Gregory of
Nyssa discoursed at length on this point.[255] Participation in this mystery
should take place under two species, for the religious as well as seculars,
since Christ so commended, excluding no one, when he said: "Amen, amen I
say to you: Except you eat the flesh of the Son of man, and drink his blood,
you shall not have life in you."[256] Likewise: "He that eats my
flesh, and drinks my blood, abides in me, and I in him"[257] It was this
manner of communicating under two species for both religious and seculars that
the Apostles, as they received from Christ the Lord, so handed down, on which
point the Apostle Paul writes to the Corinthians: "For I have received of
the Lord that which also I delivered unto you, that the Lord Jesus, the same
night in which he was betrayed, took bread, and giving thanks, broke and said:
'Take you, and eat; this is my body, which shall be delivered for you; do this
for the commemoration of me.' In like manner also the chalice, after he had
supped, saying: 'This chalice is the new testament in my blood; do this, as
often as you shall drink, for the commemoration of me."'[258] Reverence
shown to this mystery is that which is due Christ himself, as said earlier,
just as St. Peter, in the name of all the apostles, spoke about him: "You
are Christ, the Son of the living God."[259] And so we also speak in terms
of the worship of latria: "I believe, O Lord, and confess that you are the
Christ, the Son of the living God." (70) This mystery is also a sacrifice
for the living and the dead, for those who have died in the hope of resurrection,
which sacrifice will not cease until the last judgment. But, the advantages of
this mystery are these. First, it is the commemoration of the innocent
suffering and death of Christ the Lord, in accord with the saying: "For as
often as you shall eat this bread, and drink the chalice, you shall show the
death of the Lord, until he comes."[260] The second advantage is that this
mystery effects a propitiation for the sins of the living as well as the dead,
such that no sacred liturgy is celebrated that the Lord God is not beseeched
for our sins. The third advantage is: whoever is present often at this
sacrifice and frequently partakes of this mystery, is himself freed of all
temptations and threats of the devil; for the enemy of the soul does not dare
persecute such men, since he really perceives that Christ is present in them.
Preparation for these most sacred mysteries should be made according to the
rite of the Orthodox Church, that is: perform holy confession, fast, make peace
with all and other such things.
Q. 108. Which
is the fourth mystery?
R. The
priesthood, which is twofold: spiritual and sacramental. All orthodox- catholic
Christians are honored as spiritual priests, as St. Peter teaches: "But
you are a chosen generation, a kingly priesthood, a holy nation, a purchased
people."[261] And John in the Apocalypse says: "Because you were
slain, and have redeemed us to God, in your blood, out of every tribe, and
tongue, and people, and nation; and have made us to our God a kingdom and
priests."[262] There should be, in accord with this priesthood,
sacrifices, prayers, thanksgivings, mortifications of body, putting ourselves
forth even to martyrdom for Christ and things similar to these; the Apostle
urges us to this as he says: "Be you also as living stones built up, a
spiritual house, a holy priesthood, to offer up spiritual sacrifices,
acceptable to God by Jesus Christ."[263] And another Apostle: "I
beseech you, therefore, brothers, by the mercy of God, that you present your
bodies a living sacrifice, holy, pleasing to God, your reasonable
service."[264]
Q. 109. How
has the sacramental priesthood come about?
R. The
sacramental priesthood was established by Christ on the Apostles, and through
the laying on of their hands, and even now the episcopal hands, there occurs the
consecration of a person for the dispensing of the divine mysteries and the
administering of men's salvation, just as the Apostle says: "Let a man so
account of us as of the ministers of Christ, and the dispensers of the
mysteries of God."[265] Two things are included in this dispensation.
First, there is the power of absolution, as it is said: "Whatsoever you
shall bind on earth, shall be bound also in heaven."[266] ( 71 ) And then
there is the power and authority to teach, which is expressed in these words:
"Going, therefore, teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Spirit."[267] Christ, therefore,
sent the Apostles in order to teach; but the Apostles, laying their hands on
others, sent them to the same task, as is gathered from the words of St. Luke:
"Then they laid their hands upon them, and they received the Holy
Spirit."[268] It is for this same reason that they were making public
sacrifice to the Lord and fasting, when the Holy Spirit said: "Separate
for me Saul and Barnabas for the work whereunto I have taken them. Then they,
fasting and praying, and imposing their hands upon them, sent them
away."[269] And Paul: "Impose not hands lightly upon any
man."[270] Those who were sent have the power to teach the salvific dogmas
through, therefore, the imposition of hands and the unbroken succession; but
those who have not been sent nor chosen for the task, should by no means dare,
according to the saying: "And how shall they preach, unless they be sent?"[271]
Q. 110. What
should be remarked about this mystery?
R.
Consideration must be taken of those persons to be admitted to this mystery, so
that there be found in these persons three things: first, that they have an
upright conscience, devoid of the kind of sins that would obstruct the
priesthood; secondly, it must be seen to that they have knowledge and wisdom,
both in the performing of the divine mysteries and in the teaching of the
people; thirdly, that they have all the necessary and suitable bodily members.
Q. 111. Are
there any other orders before the priesthood?
R. The
priesthood contains in itself all the grades (which, nevertheless, should be
properly performed), sub-deacon and deacon, Priest. (72) Here it suffices to
mention, in regard to the teaching of our Orthodox Confession, that the bishop
does indeed explain each order during its conferral by the form of
consecration, the handing over of the vessels and by the sacred vestments,
because each order has its own form and sign, by means of which each one is
distinguished, which the bishop certainly should make known.
Q. 112. Which
is the fifth mystery?
R. The fifth
mystery is sacred penance, which is sorrow of heart for sins with the
confession of the same before a priest and the unchangeable resolution to
better one's life, along with the intention of performing the satisfaction
designated by the priest. This mystery takes effect, when absolution is given
by the priest according to the rite of the Church; the second it is pronounced,
one's sins are remitted, as goes the saying: "Receive the Holy Spirit;
whose sins you shall forgive, they are forgiven them; and whose sins you shall
retain, they are retained."[272]
Q. 113. What
should be noted about this mystery?
R. First, it
should be noticed that the penitent should be a Christian of the
orthodox-catholic faith, for penance without faith is not true penance and not
pleasing to God. Secondly, it should be noted that the one who hears the
confession ought to be an Orthodox confessor, because the heretic and the
apostate lack the power to absolve. Thirdly, it is required that the penitent
have contrition of heart, or sorrow for the sins by which he offended God or
neighbor, about which contrition the Prophet speaks thus: "A contrite and
humble heart God does not despise."[273] This contrition should be
followed by an oral confession of individual sins. For the confessor cannot
absolute unless he knows what ought to be absolved and which penance to
prescribe. Such a confession is expressed in Sacred Scripture, when it states:
"And many of them that believed, came confessing and declaring their
deeds."[274] Similarly, in another place: "Confess therefore your
sins one to another, and pray one for another, that you may be
saved."[275] Likewise, those who were baptized by John were confessing
their sins, as Scripture testifies: "And there went out to him all the
country of Judea, and all they of Jerusalem, and were baptized by him in the River
Jordan, confessing their sins."[276] This confession should have such
qualities as humility, modesty, truth and sincerity, self-accusation and sorrow
in the act of confessing. The third part of penance should be the satisfaction,
assigned by the confessor, such as prayers, almsgivings, fasts, pilgrimages to
holy places, prostrations and similar such things, which the confessor should
designate in accord with good judgment. Nevertheless, the person who has made
his confession should ponder the words spoken in the Psalm: "Turn away
from evil and do good."[277] The Savior himself also mentions the same:
"Go, and now sin no more,[278] lest some worse thing happen to
you."[279] Although it is impossible for man to completely avoid sin,
still all orthodox are bound in conscience to make some improvement in life
from one confession to the next.
Q. 114. What
are the advantages of this mystery?
R. The first
advantage is this: just as we lose through sin the innocence gained in baptism,
so do we return thereunto in penance; and just as we lose grace through sin, so
through penance do we regain it; and just as we enter the devil's captivity
through sin, so are we freed from it through penance; and just as chaos and
fear overcome our conscience through sin, so through penance peace and our
filial trust return.
Q. 115. Which
is the sixth mystery?
R. Matrimony,
which transpires, first of all, through the mutual consent of both man and
woman, being without impediment; this consent cannot be taken in the sense of a
true marriage until they give witness in turn before the priest of their
promise and extend their hands to show that they will keep unto each other
faith, honor and matrimonial love, even until the final end of life, not
foresaking each other in any danger. Their promise is then confirmed and blessed
by the priest. Thus occurs "marriage honorable in all, and the bed
undefiled."[280]
Q. 116. What
are the advantages of this mystery?
R. First, that
man obviously avoids through matrimony all danger of fornication, because
matrimony was established to extinguish con cupiscence, as the Apostle says:
"But for fear of fornication, let every man have his own wife, and let
every woman have her own husband."[281] The second advantage is that it
confers honor to the offspring because of the respectable generation. The third
advantage is that in times of sickness or other danger, the husband and wife
offer themselves as the most faithful companions, because there is between them
the greatest bond of love and also friendship; therefore, Scripture avers:
"Wherefore a man shall leave father and mother, and shall cleave to his wife; and they
shall be two in one flesh."[282]
Q. 117. Which
is the seventh mystery?
R. The
consecration with oil, which mystery was founded by Christ himself, when he
sent his disciples two by two: "They anointed with oil many that were
sick, and healed them."[283] Later the Apostles and the entire Church kept
this in practice, which is evident from the Epistle of James the Apostle, when
he says: "Is any man sick among you? Let him bring in the priests of the
Church, and let them pray over him, anointing him with oil in the name of the
Lord, and the prayer of faith shall save the sick man, and the Lord shall raise
him up; and if he be in sins, they shall be forgiven him."[284]
Q. 118. What
should be noted about this mystery?
R. First, it
should be observed that the priests themselves, and no other, perform this
mystery with due preparation. Secondly, the oil is to be pure with no additive;
the sick person should be orthodox-catholic and should make his confession
before his own confessor. Thirdly, care must be taken that there be read during
the anointing that prayer in which the form of this sacrament is expressed.
Q. 119. What
are the advantages of this mystery?
R. The Apostle
James expressed the advantages which come from this mystery: the forgiveness of
sins or the salvation of the soul, and then the health of the body, although
not always of the body, but of the soul, there always being the forgiveness of
the penitent's sins.
Q. 120. Which
is the eleventh article of faith?
R. "I
hope for the resurrection of the dead." (73)
Q. 121. What
does this article of faith teach?
R. It teaches
the undeniable resurrection after death of the bodies of men, both the upright
as well as the evil, in accord with the saying of the Lord: "All that are
in the graves shall hear the voice of the Son of God; and they that have done
good things, shall come forth unto the resurrection of life, but they that have
done evil, unto the resurrection of judgment."[285] But the bodies are the
same in which men lived in this world, as Job relates: "For I know that my
redeemer lives, and in the last day I shall rise out of the earth; and I shall
be clothed again with my skin, and in my flesh I shall see my God. Whom I
myself shall see, and my eyes shall behold, and not another; this my hope is
laid up in my bosom."[286] Yet, the same should be incorruptible and
immortal after the resurrection, according to the saying: "We shall all
indeed not sleep, but we shall all be changed. (74) In a moment, in a twinkling
of an eye, at the last trumpet, for it shall sound and the dead shall rise
again incorruptible, and we shall be changed. For this corruptible must put on
incorruption, and this mortal must put on immortality."[287] And it should
be known that every soul must return to its same body and together will receive
eternal and perfect payment for its deeds; the bodies of the evil, also being
immortal, will be tormented eternally.
Q. 122.
Secondly, what does this article of faith teach?
R. It teaches
every Christian to commit to memory four things, that is, to remember death,
last judgment, the punishment of hell and the eternal kingdom.
Q. 123. What
advantages accrue to man from the consideration of these four things?
R. Godliness,
avoidance of sin, fear of the Lord, fear of Gehenna's hell and love of the
heavenly kingdom�are gained.
One should be prepared for death by the consideration of these things. By
remembering the last day, one ought to be prepared to render an account to the
Lord God of one's thoughts, words and deeds; by remembering hell one should be
careful not to fall therein; by remembering the kingdom of heaven one ought to
take care to gain the same.
Q. 124. Which
is the twelfth article of faith?
R. "And the
life of the world to come."
Q. 125. What
does the holy Church teach in this article?
R. It teaches
first that the elect shall receive blessing in the future world, eternal life,
and will never have an end to their joy, as the Apostle says: "That eye has
not seen, nor ear heard, neither has it entered into the heart of man, what
things God has prepared for them that love him."[288] Likewise in another
place: "For the kingdom of God is not meat and drink, but justice and peace, and joy in
the Holy Spirit."[289]
Q. 126. Is
eternal happiness enjoyed by the soul itself or together with the body?
R. Certainly
together, because they have merited together and not separately, for there will
be one joy of body and soul. And when man will be in his glorified body, he
will be considered similar to the Angels, as the saying goes: "For in the
resurrection they shall neither marry nor be married; but shall be as the
Angels of God in heaven."[290] But the glorified body is immortal and
incorruptible, not needing food and drink, similar to the spirit according to
Sacred Scripture: "The dead shall rise again incorruptible, and we shall
be changed. For this corruptible must put on incorruption, and this mortal must
put on immortality."[291] And as the Apostle says, this joy and gladness
will be no other than the beatific vision of the Holy Trinity and the
exultation in the spirit and with the angels: "We see now through a glass
in a dark manner, but then face to face; now I know in part, but then I shall
know even as I am known."[292] Yet, it was said to Moses: "For man
shall not see my face and live."[293] But this must be understood to mean
before the resurrection in this body, corruptible and not glorified; but, after
the resurrection God will give us, now in the glorified body and the state of
eternal life after the day of the last judgment, the light of glory, by which
we will see the light of God, on which point the Psalm says: "For with you
is the fountain of life, and in your light we shall see light."[294] Every
desire of wisdom and all goodness will cease in this vision; for by gazing
attentively upon God, we will see all things in him and we will experience all
joy, as the same Psalmist says: "I shall be satisfied when your glory
shall appear."[295]
FOOTNOTES FOR PART I
[1] James 2:24
(This and all other Scriptural citations are taken from the Douay-Rheims
translation of the Latin Vulgate.
For the sake
of greater readability, however, we have substituted modern grammatical forms
for the archaic ones found in this
translation, e.g. "he
has" for "he hast".)
[2] James 2:26
[3] I Tim 1:19
[4] I Tim 3:9
[5] Hebrews 11:6
[6] Hebrews 11:1-2
[7] Romans 10:10
[8] II Thess 2:14
[9] I Cor. 11:2
[10] Ps. Dion., De Eccles. Hier., 1,4 PG 3, 376 (trans. R.P.)
[11] Ps 15:1
[12] II Cor 4:13
[13] Ps 148:5
[14] Eph 4:6
[15] Cyril of Jerus. in Catech. vi, 7. PG 33, 548 B (trans. R.P.)
[16] Is 44:6
[17] Deut 6:4
[18] Matt 28:19
[19] F.O. 1, 8 PG 94, 829 A (trans. R.P.)
[20] Ibid.,821 D (trans- R-P )
[21] Rom 11:36
[22] Although given as Greg. of Naz., Or. 39, 12, the Schaff-Wace edition of
1893 (Eerdmans, Grand Rapids, 2nd series, Vol. Vll, p. 356) has no trace of it.
[23] I John 5:7
[24] Is 46:5
[25] II Cor 10:5
[26] Ecclus 3:22
[27] Gen 1:26
[28] Gen 3:22
[29] Gen 11:7
[30] Is 6:3
[31] Ps 32:6
[32] Ps 109:3
[33] Gregory of Naz., Or. 25, n. 17. PG 33, 1221 B (trans. R.P.)
[34] Apoc 1:8
[35] Luke 1:37
[36] Ps 113-bis:3
[37] Heb 6: 18
[38] Ps 76:14-15
[39] FO, L , 1,c. xiii, PG94, 852 B
[40] Ecclus 23:28
[41] Ecclus 42:19
[42] Apoc 2:23
[43] Dan 2:22
[44] Acts 5:19
[45] Acts 12:7, 8, 11
[46] Matt 18:10
[47] De Cael. hier. C IV, PG 3,180 B
[48] Matt 2:13
[49] Ps 91:11-12
[50] Dion., De cael. hier. C VI, PG 3, 200
[51] John 8:44
[52] I Peter 5:8
[53] Matt 8:31-32
[54] Matt 25:41
[55] Gen 1:26
[56] Ps 8:7-9
[57] Ps. 8:6
[58] Ps 48:13
[59] Gen 3:19
[60] Ecclus 15:11
[61] Ecclus 15:14, 16, 18 and21
[62] Rom 6:23
[63] Ps 21:7
[64] Gen 2:17
[65] Rom 5:12 (Mohila here obviously follows the Vulgate translation of the
Greek "eph ho" as "in quo", referring to Adam. This is not
the traditional reading of the Greek Fathers, who give "eph ho" as
"because".)
[66] Ps 50:7
[67] FO, II, XXX, PG 94, 969
[68] "De Duabus in Christo Voluntatibus", John Damascene, Ch. 40, PG
95, 180 B
[69] Cf. FO, IV, XIX, PG 94, 1193 A
[70] Amos 3:6
[71] Cf. FO, II, XIX, PG 94, 972 A
[72] Basil, "in Is".,14, PG 30, 612 C
[73] I Cor 4:15
[74] John 1:12
[75] Zach 12:1
[76] Ecclus 12:7
[77] Luke 23:43
[78] Matt 22:31-32
[79] Matt 10:29-30
[80] Ps 144:15-16
[81] Rom 8:29-30
[82] John 17:5
[83] Heb 1:2
[84] John 1:10
[85] Matt 1:21
[86] Ps 44:8
[87] Is 61:1
[88] Luke 4:21
[89] Heb 5:10
[90] Heb 9:14
[91] Heb 9:28
[92] Luke 1:32-33
[93] Matt 2:2
[94] John 19:19
[95] Deut 18:15
[96] John 17:26
[97] John 17:8
[98] John 1:14
[99] John 1:18
[100] John 1:12
[101] Gen 1:3-4
[102] Is 60:19
[103] Heb 1:3
[104] John 8:12
[105] John 1:10
[106] John 3:13
[107] Luke 1:38
[108] Luke 1:43
[109] Luke 1:41-42
[110] Cyril of Jerus., Catech. 4, PG 33, 468 A. Cf. Damasc. I, III c. xii PG
94, 1028
[111] Ps 44: 10
[112] Luke 23:46
[113] Eph 1:5, 7
[114] I Peter 1:18-19
[115] John 1:29
[116] John 10:18
[117] Col 1:22
[118] Is 53:4-5
[119] Lament 1:12
[120] I Tim 2:6
[121] Eph 5:2
[122] Rom 5:8-9
[123] Col 1:20
[124] Col 2:14
[125] Matt 27:64
[126] Matt 27:65-66
[127] Matt 28:2, 4
[128] Matt 28:11
[129] Matt 28:5-7
[130] Is 11:10
[131] Gal 6:14
[132] I Cor 1:18
[133] Cyril of Jerus., "Catech"., XIII, 36. (PG 33, 816 B, trans.
R.P.)
[134] Ibid., IV. 14 (PG 33, 472 B)
[135] Mark 14:21
[136] Luke 24:26-27
[137] II Peter 1:19
[138] I Cor 15:3-8
[139] Matt 12:39-40
[140] Acts 1:11
[141] Matt 25:31
[142] Matt 24:27
[143] Matt 24:36
[144] Matt 24:21
[145] II Tim 4:1
[146] Matt 12:36
[147] I Cor 4: 5
[48] Matt 25:34
[149] Matt 25:41
[50] Mark 9:47
[151] Greg. of Naz., Or. Vll, n. 21. PG 35, 781-84. (trans. R.P.)
[152] John 14:2
[153] Luke 7:47
[154] Rom 2:6
[155] Luke 12:47-48
[156] Ps 6:6
[157] Ps 113 : 17
[158] Luke 5:24
[159] Theophyl. in Luc. 5:24. PG 123, 764 D (trans. R.P.)
[160] Theophyl. in Matt .22:13. PG 123, 388 B-C .
[161] Theophyl. in Matt 25:10. PG 123, 425 A.
[162] Luke 12:5
[163] Theophyl. in Luke 12:5 PG 123,880.
[164] Wisdom 3:1
[165] Luke 23:43
[166] Matt 8:11
[167] Is 14:14-15
[168] Matt 25:41
[169] Matt 25:30
[170] I Cor 12:4-6
[171] II Cor 13:13
[172] Acts 5:3
[173] Acts 5:4
[174] John 15:26
[175] Pseudo Athanasian Creed,4,20 PG 28,177 B (trans. RP.)
[176] Gregory of Nazianzus, Oration 31, Vlll, PG 36, 141 B (trans. R.P.)
[177] Acts 15:28
[178] Apoc 4:5
[179] Is 11:2-3
[180] John 1:14,16
[181] Luke2:40
[182] James 3:17
[183] II Cor 1:12
[184] I Cor 1:19-20 [185] Exodus 36:1
[186] Dan 1:17
[187] Luke 24:45
[188] II Tim 2:7
[189]Luke 24:25
[190]Gal 3:3
[191] Acts 20:27
[192] Ps 1:1
[193] Ps 32:10
[194] I Cor 16:13
[195] Eph 6:14-17
[196] Luke 12:5
[197] Ps 13:5
[198] Ps 93:10
[199] Jer 3:15
[200] Ps 78:6
[201] I Tim 4:8
[202] Matt 15:8
[203] Matt 23:26
[204] Ps 33:10
[205] I John 4:18
[206] Ps 21:24-25
[207] John 14:23
[208] Gal 5:23
[209] Eph 5:27 (a paraphrase�R.P.)
[210] Luke 24:46-48
[211] Acts 1:8
[212] Acts 11:2-3
[213] Acts 11: 17- 18 (This citation actually supports the opposite of Mohila's
intimation, i.e. that Peter rendered his "accounts" before the
Jerusalem assembly).
[214] Acts 11:22
[215] Acts 15:2
[216] Acts 15:28
[217] Acts 16:4
[218] I Cor 3:11
[219] Apoc 21:14
[220] Eph 2:20
[221] Eph 5:23
[222] Col 1:18
[223] Acts 20:28
[224] I Pet 5:4
[225] Matt 18:17
[226] lI Tim 3:15
[227] Luke 18:1
[228] Eph 6:18
[229] I Thess 5:17-18
[230] Matt 4:2
[231] Acts 13:3
[232] I Cor 4:1
[233] I Thess 5:12-13
[234] I Cor 9:13-14
[235] I Tim 5:17
[236] Gal 6:1
[237] Ps 1:1
[238] Tit 3:10
[239] I Tim 2:1-3
[240] Acts 12:5
[241] Acts 11:29-30
[242] I Tim 3:15
[243] II Peter 1:21
[244] I Thess 2:13
[245] Mark 1:15
[246] John 3:5
[247] I Cor 6:11
[248] Gal 3:27
[249] II Cor I1:21-22
[250] Acts 8:17
[251] Ps. Dion., "De eccl. hier"., IV, 4. PG 3, 461
[252] Tit 3:5-6
[253] John 19:34
[254] John 20:29
[255] Dam. FO, I, 4, 14 PG 94, 1135. Nyss., "in Or. Cat. magna", c.
37. PG 45, 93.
[256] John 6:54
[257] John 6:57
[258] I Cor 11:23-25
[259] Matt 16:16
[260] I Cor 11:26
[261] I Peter 2:9
[262] Apoc 5:9-10
[263] I Peter 2:5
[264] Rom 12:1
[265] I Cor 4:1
[266] Matt 18:18
[267] Matt 28:19
[268] Acts 8:17
[269] Acts 13:2-3
[270] I Tim 5:22
[271] Rom 10:15
[272] John 20:22-23
[273] Ps 50:19
[274] Acts 19:18
[275] James 5:16
[276] Mark 1:5
[277] Ps 33:15
[278] John 8:11
[279] John 5:14
[280] Heb 13:4
[281] ICor 7:2
[282] Gen 2:24
[283] Mark 6:13
[284] James 5:14-15
[285] John 5:28-29
[286] Job 19:25-27
[287] I Cor 15:51-53
[288] I Cor 2:9
[289] Rom 14:17
[290] Matt 22:30
[291] I Cor 15 :52-53
[292] I Cor 13:12
[293] Ex 33:20
[294] Ps 35:10
[295] Ps 16:15
Part II
(1) The Malvy/Viller
edition, Paris, 1927, has "Dei" instead of "fidei", an
obvious inadvertance, since the Greek Ms. text reads the latter in accord with
S.S.
(2) In the Ms. margin there is reference to I Cor 13:13.
(3) Margin here carries reference to Matt 22:39-40.
(4) In Ms. margin: Sixth Council, canon 82. Seems to refer to Trullo in 692.
(5) This parenthetic phrase is not in the Greek Ms. and refers to St. Basil's
classical text on tradition in "De Spiritu Sancto", c. 27, n 66. PG
32, 188. This is clearly Mohila's own reference to St. Basil, not that of
Dionysius.
(6) Malvy and Viller see a clear reference here to the 'filioque' and its later
Western introduction into the Creed. Op. cit., p. 4, n. 2.
(7) Margin of Ms. reads: Deut 6.
(8) This line, missing from the Latin Ms. was gained from the Greek Ms.
parallel.
(9) The Ms. refers to Basil, "contra Eunom"., Lib. lll.
(10) A reference to the ancient Creed "Quicunque", traditionally
ascribed to St. Athanasius. This creed was both known and accepted by the
medieval Eastern Church. See Ch. IV, "On the Holy Spirit".
(11) The Ms. refers to St. John Damascene, l, l c 11 (PG 94, 792 C)
(12) The Ms. refers to St. John Damascene, l, ll, c. iii.
(13) Here the Latin Ms. refers to Matt 1.
(14) The Latin text reads "choir", but the context clearly demands
"order".
(15) The Vulgate reads "angelis", the plural.
(16) Basil, "Hom. in princ. Prov". n. 1, PG 31, 408-409.
(17) The Latin Ms. reads in the margin: I Peter 1.
(18) In margin: Basil, "Hom 9", "Quod Deus non sit auctor
mali." (PG 31, 333)
(19) Cited in the Ms. margin is Damasc. l, l, c. xvii. (PG 94, 853 A)
(20) The Latin text omits the end of verse 29: "to be made conformable to
the image of his Son; that he might be the firstborn among many brothers."
(21) Cited in the Latin Ms. margin are: Matt 19; Gen 3; Basil, Ser. 9;
Damascene.
(22) 'Textus Receptus' reads: "And in one Lord, Jesus Christ, the only-
begotten Son of God. And born of the Father before all ages. God of God, light of
light, true God of true God. Begotten not made, consubstantial with the Father:
through whom all things were made." (D. 150).
(23) Noted in the Latin Ms. margin is: Damascene 1, IV, c. viii (PG 94, 117 A)
(24) The Latin reads "gratia adoptivis", a miscopy of "gratia
adoptionis".
(25) These last words are not found in the Greek Ms.
(26) This last prepositional phrase was added to the Vulgate text.
(27) "Textus Receptus" reads: "... was incarnate of the Holy
Spirit from the Virgin Mary, and became man." (D. 150)
(28) The margin refers to Damascene 1,11, c. iiu (PG 94, 988).
(29) Here the margin notes: Isaias 7. Presumably verse 14 is meant.
(30) The Slavonic version adds the words "Christ the Deliverer" to
the last phrase. This, the Eastern version of the "Ave", is found in
the ancient liturgies of St. Basil, St. James and St. Mark.
(31) This is the classical hymn of praise written in honor of Mary to
commemorate her aid in raising the siege of Constantinople in 626 under Emperor
Heraclius. Authorship is most commonly attributed to George Pisides.
(32) This is the liturgical Canon or hymn of praise written by Theodore
Lascaris.
(33) The "Received Text" reads: "was crucified also for us:
suffered under Pontius Pilate, and was buried."
(34) The Vulgate reads "sin" (peccatum) and not "sins", a
point not without theological significance in the understanding of sin in the
Johanine tradition.
(35) In the margin: Dam. Hom. de S. Salva. The reference is to Damascene's
"Homily on Holy Saturday", n. 29. PG 96,632 B.
(36) This last phrase is an addition found in the Greek Ms. There is no trace
of it in the Vulgate, although it is found in the Septuagint.
(37) This phrase "ut omnibus certum sit" was added here to complete
the sense in accord with the Greek Ms.
(38) Latin Ms. refers to John Damascene, "Hoary. in Sanctum
Sabbatum", n. 25 PG 96,625.
(39) Christ's descent into hell ("in inferna"), while absent in the
MceneConstantinopolitan and primitive Apostles' Creeds, is found in the later
Western version of the latter Creed. Scriptural basis for the descent is that
of 1 Pet 3:19; 4:6.
(40) This text is found in Goar's "Euchologion", p.63; this prayer is
recited by the deacon during the first incensation of the Liturgy of John
Chrysostom.
(41) This method of the sign of the cross varies from the Greek usage as also
from the Greek Ms. Therein, the words "and the Holy Spirit" are
described as being said at the right shoulder and "Amen" at the left.
Interestingly, until today, Polish Catholics of the Latin Rite cross themselves
by saying "Holy" after "Spirit". The latter, of course, use
the Western style, from left to right side.
(42) "Textus Receptus" reads: "And he resurrected on the third
day, according to the Scriptures." (D. 150).
(43) The Latin Ms. refers to Luke 24:6.
(44) "Textus Receptus" reads: "and he ascended into heaven: he
sits at the right hand of the Father." (D.150).
(45) The word "glory" is absent in the Latin but present in the Greek
Ms. Malvy/Viller sees the Latin accusatives ("gloriam et laudem'') as
indications of a borrowing from Damascene, perhaps from his FO, IV, 2. PG
94,1104 B.
(46) The Lutheran teaching of the ubiquity of Christ's body lies behind this
affirmation, according to editors Malvy/Viller, Ibid., p. 34.
(47) "Textus Receptus" reads: "and again will come with glory to
judge the living and the dead: of whose kingdom there will be no end."
(D.150).
(48) The Latin reads "sigillatim", an obvious miscopy of
"singillatim".
(49) Margin refers here to Luke 16:22, the parable of the rich fool.
(50) This refers to the so-called Athanasian Creed or the
"Quicunque", after the statement's opening word. The Westem version
carries the "filioque", whereas the Eastern form omits the same. ~
Denzinger Edition 35, p. 41.
(51) The Ms. margin reads: Bar. A.D. 809, N. 6. This is a reference to the
Annales of Baronius, Romanian Edition, 1600, p. 554. Pope St. Leo III (795-816)
was the contemporary of Charlemagne, who presided over the introduction of the
''filioque''in Western Europe through the Carolingian reform.
(52) The phrase "in the Spirit" is not found in the noted Vulgate
text and may have been taken unconsciously from the parallel text of Luke 1:80
that refers to the Baptist.
(53) These concluding words are not in the Exodus citation but in Daniel 1:17.
(54) This catalogue of fruits differs from the Vulgate's list of twelve in Gal.
5:23, which is the usual Western scholastic account. Mohila follows the Eastern
listing of nine, just as found in the Greek New Testament.
(55) The Ms. margin refers to Apoc. 2, wherein the seven churches are named.
(56) "Forty-day Fast" is the typical Eastern "terminus
technicus" for Lent.
(57) "Dormition" is the ancient Eastern term, still in use today, for
the Feast of the Assumption of Mary (August 15).
(58) Since Sunday is the first day of the week, according to Eastern liturgical
computation, the fast-days are Wednesday and Friday.
(59) Great Saturday, known in the West as "Holy Saturday", takes its
name from "Great Week", the seven days preceding Easter Sunday in the
Eastern Church.
(60) The preceding part of this sentence is missing in the Latin Ms., but added
here in accord with the Greek Ms.
(61) This is the thirty third Sunday after Pentecost, three weeks before Lent.
(62) This citation was obviously meant to indict members of exempt
pare-religious lay groups, so prominent in Ukraine in the form of Brotherhoods during Mohila's
time. Answerable solely to the Patriarch of Constantinople, they enjoyed the
privilege of"stauropegia".
(63) This anointing is not that of the seventh sacrament, but that which is
commonly administered by the priest at the conclusion of every Divine Liturgy.
Today, it is administered only on Feastdays by Eastern priests.
(64) These objects of prayer witness the cultural and political scene of
Ukraine in the 17th century, especially the Polish structure of political
hegemony.
(65) This refers to the first of three letters or responses of Patriarch
Jeremias II of Constantinople (1586-95), written to explain the true orthodox teaching on grace and
the Holy Spirit to the Lutheran theologians at Tubingen.
These letters fomm one of the "Symbolical Books" of the Eastern
Church.
(66) The Greek term for sacrament is "mysterion", translated into
Slavonic as "Tayna". Both terms underscore the role of God in the
sacramental system.
(67) This is the silk cloth, laid on the altar, upon which the gifts are
consecrated in the Eastern Church. It is inscribed with the name of the church
and relics of the saints are sewn into it. It is blessed by the bishop on Holy
or Great Thursday.
(68) This is the preparatory ritual and first part of the Divine Liturgy. It is
customarily celebrated silently by the priest on the side altar.
(69) This is the prayer of the Epiclesis of the Liturgy of John Chrysostom.
(trans. Rr.)
(70) These are the opening words of the Communion Prayer in the Liturgy of St.
John Chrysostom.
(71) The context demands the second half of this citation, which, in fact, is
found in the Greek Ms. - "Whatever you shall loose upon earth, shall also
be loosed in heaven."
(72) The Euckologion is the general encyclopedia Service Book containing all
the sacraments; the Hieratikon contains the rituals of the sacrament of Holy
Orders.
(73) The official "Received Text" reads: "I await the
resurrection of the dead." (D. 150).
(74) This sentence follows the Greek New Textament and not the Vulgate, which
reads: "We shall all indeed rise again, but we shall not all be
changed."
THE ORTHODOX CONFESSION OF THE APOSTOLIC EASTERN AND UNIVERSAL
CHURCH
On Hope
Q. 1. What is
hope?
R. Hope is
true confidence in God, inspired by God and without trace of despair of his
grace, for the forgiveness of sins and every other request in respect to
present goods as well as those to come; the Apostle speaks of it so: "Do
not therefore lose your confidence, which has a great reward.'' [l] And
elsewhere: "For we are saved by hope. But hope that is seen, is not hope.
For what a man sees, why does he hope for? But if we hope for that which we see
not, we wait for it with patience." [2]
Q. 2. How does
man's hope become certain and infallible?
R. Our entire
hope is Jesus Christ, as the Apostle says: "According to the commandment
of God our Savior, and of Christ Jesus our hope," [3] for we received
everything through him, even as he himself teaches: "And whatsoever you
shall ask the Father in my name, that will I do; that the Father may be
glorified in the Son." [4] Recognized here also is the grace of God, since
it was given through Christ, as Scripture says: "For the law was given by
Moses; grace and truth came by Jesus Christ." [5] And our entire hope is
based on this grace. First, there is the following of God's will, that is, the
commandments, for Christ himself say: "He that has my commandments, and
keeps them; he it is that loves me. And he that loves me, shall be loved of my
Father: and I will love him, and will manifest myself to him." [6] Then
through the communion of the holy mysteries of the body and blood of Christ,
through which Christ the Lord abides in us, as he says: "He that eats my
flesh, and drinks my blood, abides in me, and I in him." [7] And then
through persevering prayer, as the Apostle teaches: "Is any of you sad?
Let him pray." [8] And in another way: "But you, my beloved, building
yourselves upon your most holy faith, praying in the Holy Spirit, keep
yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ,
unto life everlasting." [9]
Q. 3. What
must be considered in order to understand this second part of the Confession?
R. It would
seem to be appropriate to consider the Lord's Prayer and the nine beatitudes,
since we are obliged to beg God with faith and hope, which things he certainly
will give us, as the Apostle says: "He is faithful who called you, who
also will do it.'' [10] But, concerning the beatitudes, we also strive for them
through hope, by following the virtues with hope of attaining the promised
blessings.
Q. 4. What is
prayer?
R. Prayer is
petition directed to God from fervent faith and hope of receiving the things
according to his will; or, prayer is the raising of our mind and will to God,
in which we either praise God, or ask him or give thanks for blessings.
Q. 5. What
first must be done before man comes to perform his prayer?
R. It ought to
be known that prayers are three-fold. First, there is the one by which we thank
God for his blessings, as Israel did for the deliverance from Egypt; we also
are obliged to always do this for all the blessings of God, most of all that we
have been freed from the enemy of our soul, as the Apostle says: "Pray
without ceasing. In all things give thanks; for this is the will of God in
Christ Jesus concerning you all." [11] And elsewhere: "I give thanks
to my God always for you, for the grace of God that is given you in Christ
Jesus." [12] Still elsewhere: "Giving thanks to God the Father, who
made us worthy to be partakers of the lot of the saints in light, who delivered
us from the power of darkness, and translated us into the kingdom of the Son of
his love.' [13] The second is that prayer through which we ask God to forgive
us our sins, so that he may even overlook our punishment, and pour upon us the
gifts of the Holy Spirit, according to the need of our soul and our temporal
life. And we perform this prayer for ourselves and our neighbors, as the
Apostle says: "Therefore we also, from the day that we heard it, cease not
to pray for you, and to beg that you may be filled with the knowledge of his
will, in all wisdom, and spiritual understanding." [14] The third prayer
is that by which we glorify the Lord God because of his unattainable majesty
and eternal glory, as the Psalm reads: "Every day will I bless you and I
will praise your name for ever, yea, for ever and ever. Great is the Lord, and
greatly to be praised, and of his greatness there is no end. Generation and
generation shall praise your works and they shall declare your power."
[15] The Great Doxology (l) particularly expresses this prayer, which we read
or sing in church each day.
Q. 6. Which
things are still necessary for prayer?
R. Appropriate
preparation, so that we might perform our prayer sensibly and devoutly, as the
Apostle teaches: "Denying ungodliness and worldly desires, we should live
soberly and justly, and godly in this world." [16] And with sorrow of
heart, as the Apostle teaches: "Let the Word of the Lord dwell in you
abundantly, in all wisdom, teaching and admonishing one another in psalms,
hymns, and spiritual canticles, singing in grace in your hearts to God." [17]
Also, without anger and any ill-will, according to the saying: "But if you
will not forgive men their sins, neither will your Father forgive you your
offenses. [18] We should even entreat him who is angry with us, as Sacred
Scripture teaches: "If therefore you offer your gift at the altar, and
there you remember that your brother has anything against you, leave there your
offering before the altar, and go first to be reconciled to your brother, and
then coming you shall offer your gift. [19] We should exclude all other
thoughts when we pray, so that the prayer may be pure and pleasing to God, lest
it be said of us: "This people honors me with their lips, but their heart
is far from me." [20] And let the Psalmist's words be not known of us:
"And may his prayer be turned to sin."
Q. 7. What is
the Lord's Prayer?
R. "Our
Father who art in heaven", etc.
Q. 8. Into which
parts is this Lord's Prayer divided?
R. Three: the
introduction, the petition itself and the epilogue. (2)
Q. 9. What is the
introduction?
R. "Our
Father who art in heaven."
Q. 10. What is
signified by this introduction?
R. It is
indicated, first of all, that whoever wishes to pray to God, approaches him not
only as a creature, but also as a son through grace; for if he were not a son,
he would never have been able to call him "Father"; this grace of
adoption is given by Jesus Christ to those who believe in him, just as
Scripture says: "But as many as received him, he gave them power to be
made sons of God." [22] Still elsewhere: "And because you are sons,
God has sent the Spirit of his Son into your hearts, crying: Abba, Father."
[23] Therefore, we call him our Father. Secondly, it is indicated that he is a
son of the orthodox-catholic Church; for whoever does not recognize the Church
as his mother, cannot recognize God as Father (3), in accord with the saying: "Tell
the Church; and if he will not hear the Church, let him be to you as the
heathen and publican." [24] Thirdly, it indicates that one should have no
doubt of obtaining that which he seeks, since one is asking the common Father
of all, a Father generous and merciful, as Scripture says: "Be therefore
merciful, as your Father also is merciful," [25] who not only does not
deny us those things for which we importune him with our prayers, but himself
offers means of prayer and generously receives our prayers; so, prayers should
be only sincere from our innermost hearts. For whatever any of us will ask of
him, it follows the saying: "For your Father knows what is needful for
you, before you ask him. [26] If you then being evil, know how to give good
gifts to your children, how much more will your Father who is in heaven, give
good things to them that ask him!" [27] Fourthly, this introduction
teaches that, just as he is the Father of us all, so among us faithful we are
brothers. We pray, then, not only for ourselves, but also one prays for the
other, even as Sacred Scripture teaches: "And pray for one another, that
you may be saved;" [28] that he is certainly our common Father, it says:
"And call none your father upon earth: for one is your Father, who is in
heaven."[29] He himself will hear us out sooner, having grasped our
brotherly love, which he commends everywhere in the holy gospel and in which
the Father rejoices In the fifth place, in particular by the words "in
heaven", we are taught to raise our mind in prayer to heaven and heavenly
things; granted that the Lord God is not only in heaven, but is everywhere and
fills all things; nevertheless, his grace and fullness are much more evident in
heaven. Wherefore heaven is called his seat, as the Prophet says: "The Lord's
throne is in heaven." [30] And elsewhere: "The Lord has prepared his
throne in heaven, and his kingdom shall rule over all " [31]
Q. 11. How many
petitions are in the second part of the prayer?
R. There are
seven petitions.
Q. 12. Which
is the first petition in the Lord's prayer?
R.
"Hallowed be thy name."
Q. 13. What
does this petition contain in itself?
R. First,
there is contained in it this, that we should ask the Lord to give us a life
that is holy and embellished with virtues and good works, under the influence
of which men might praise the name of God for our holy life, in accord with the
saying: "So let your light shine before men, that they may see your good
works, and glorify your Father who is in heaven." [32] Secondly, there is
included in this prayer this: that not only our life be unto the glory of God,
but also that all of those who are infidels and do not know the true God be
converted and recognize him, so that the name of God might be glorified in and
through them We beg the Lord God also for those who have the name of true
Christianity, but live dissolutely bringing frequent reproach upon the holy
faith, about whom it is taught: "Having an appearance indeed of godliness,
but denying the power thereof." [33] And in another place: "For the
name of God through you is blasphemed among the gentiles." [34] Converts
should live well even now, having cast aside the evil in their life, so that
the name of God can be sanctified thereby. To this point, it ought to be known
that the name of God is holy of itself, but it begins to be sanctified in and
for us through our holy life.
Q. 14. Which is the
second petition?
R. "Thy
kingdom come."
Q. 15. Which things
are contained in this second part?
R. We ask the
Lord God that he may rule over all of us and, most of all, over our heart
through his grace and justice as well as his holy mercy, so that sin may not
rule over any of us, according to the saying: "Let not sin therefore reign
in your mortal body, so as to obey the lusts thereof." [35] Then this
petition contains in itself this: that man, remaining in the grace of God, the
heavenly joy having been grasped, should condemn this world and desire to
attain the palace of God, that is, the kingdom of heaven, according to the
saying: "Having the desire to be dissolved and to be with Christ."
[36] Thirdly, this petition contains in itself our asking the Lord God for his
second coming, when he will come in his majesty and glory. (4) There is also
the resurrection of the dead and the last judgment, by which the kingdom of
this world and the enemy of our souls can be abolished; then will come the
kingdom of heaven, in accord with the saying: "That God may be all in
all." [37]
Q. 16. Which is the
third petition?
R. "Thy
will be done on earth as it is in heaven."
Q. 17. What
does this petition contain-in itself?
R. First, we
ask the Lord God not to allow us to live in this world according to our will,
but that he might so do with us as it is pleasing to him. Secondly, we ask that
there be no opposition to his will from us and other men, and, just as the
Angels in heaven are subject to the divine will in all things, so may all men
be obedient to God without sadness with every operation of grace. Thirdly, we
indicate by this our petition that nothing certainly happens to us, the elect
of God, both in the leading of a godly life and in persecution from the enemy,
without the divine forbearance and will, since God provides even for our hair,
not only for us ourselves, as Scripture says: "The very hairs of your head
are all numbered." [38] Still, in another place: "But a hair of your
head shall not perish." [39]
Q. 18. Which is the
fourth petition?
R. "Give
us today our supersubstantial bread." (5)
Q. 19. What
does this petition contain in itself?
R. First, it
includes the food for our soul, which is beyond nature, the word of God;
Scripture speaks of it: "Not in bread alone does man live, but in every
word that proceeds from the mouth of God." [40] We ask for that reason
that he free us from the famine of his holy word, that is, the teaching of
Christ, without which the soul of man dies as if crushed by hunger. To be
considered here is the death of the soul; this pertains particularly to those
who are unwilling to listen to sermons and provide an evil example to others.
Secondly, it includes in itself another food for the soul, that is, the
communion of the body and blood of Christ, about which Christ the Lord speaks:
"For my flesh is meat indeed: and my blood is drink indeed. He that eats
my flesh, and drinks my blood, abides in me, and I in him." [41] We beg by
this our petition that we might worthily, therefore, take this food, and when
we become partakers of these two foods, we will have the kingdom of heaven
within us. [42] And then all temporal things will be given us, according to the
saying: "But seek first the kingdom of God and his justice, and all these
things shall be added unto you." [43] Thirdly, in this petition there is
contained in the word "bread" everything necessary for the
conservation of our life in this world, so in regard to food as well as other
things necessary for living. To be observed in this matter is fairness and not
extravagance, which produces sin, as Saint Paul says: "Let us walk
honestly, as in the day, not in rioting and drunkenness, not in chambering and
impurities."[44] And elsewhere: "But having food, and wherewith to be
convered, with these we are content." [45] Our age is designated by the
word "today", while we live in this world, since in the future age we
will enjoy the very presence and vision of God and his holy grace, and we will
also experience joy.
Q. 20. Which is the
fifth petition?
R. "And
forgive us our debts, as we also forgive our debtors."
Q. 21. What
does this petition contain in itself?
R. First, this
petition includes in itself our asking the Lord God thereby for the forgiveness
of our sins, especially those we have committed after holy baptism, mortal and
venial, by which we offended the Lord God or neighbor, whether by consent or
word or other deed. Secondly, we oblige ourselves by this petition when we say
these words: "As we forgive our debtors, so also forgive our debts."
Whoever, therefore, does not forgive his neighbor what he has committed against
him, recites this prayer in vain, since his sins.(6) will not be forgiven him,
rather will his prayer turn into sin: "And may his prayer be turned to
sin." [46] And this is self-evidently just. For if we are unwilling to
forgive our brothers their smaller sins, by which they offended us, how will
the Lord God, therefore, forgive ours sins committed to an incomparable extent,
whom we offend every day, hour and minute?
Q. 22. Which is the
sixth petition?
R. "And
lead us not into temptation."
Q. 23. What is
contained in this petition?
R. First, we
ask the Lord God that we might be free from all temptations; and these are
two-fold: some come from the world, devil and the flesh, and incite us to sin;
but others come from those tyrants who attack the holy Church with false
teaching and flattering deceptions, false miracles, promises of riches and
fame, and again by despotism, confiscation of goods and dishonor, all of which
we see in our days. We also ask the Lord God in this petition to strengthen us
by his grace, if it befalls us to suffer martyrdom for his name and the holy
Church, his spouse, and the truth of his holy Gospel, by which grace we will be
able to finish in strong spirit and obtain in heaven the crown of martyrdom;
then that he permit nothing beyond our powers.
Q. 24. Which is the seventh
petition?
R. "But
deliver us from evil."
Q. 25. Which things
are contained in this petition?
R. First, we
ask that the Lord God save us from all evil, that is, from sin and all
baseness, which provokes the wrath and vengeance of God. Then we ask him to
yield to us when we come before the rage of his wrath, so that he would not
punish us in his rage for our sins, as the Psalmist says: "Let us come
before his presence with thanksgiving; and make a joyful noise to him with
psalms." [47] Yet in another place: "Rebuke me not, O Lord, in your
indignation, nor chastise me in your wrath." [48] To be understood in this
same petition is every evil that causes men annoyance, such as famine, plague,
war, fire and other similar things, that God may drive them away from us
through his mercy and holy grace. Here also we ask that he drive off all
temptations of the enemy of our soul from us at the time of our death and grant
us to struggle in a godly and holy manner under the protection of his holy
grace and our guardian Angel; for happy is he who dies in such a manner.
Wherefore, all of us are bound to ask fervently the Lord God to free us at the
time of death from the temptations and insults of the devil. Finally, we ask
through this petition that we may be free from the eternal punishment of hell
and the devil.
Q. 26. Which is the
third part of the Lord's prayer?
R. This
epilogue: "For yours is the kingdom and the power and the glory unto ages.
Amen "(7)
Q. 27. What is
contained in this epilogue?
R. There are
two parts to this epilogue. The first is that which is joined to the
introduction; for, just as the introduction assures us that we will obtain
everything which we shall have properly asked of God, since we are asking the
Father, so also does the epilogue teach that we will receive everything which
we have asked, since the whole world belongs to the same Father and he himself
rules, and every creature obeys him, for his is the power and the glory, which
nobody in heaven and on earth can resist; therefore, he is capable of doing all
things which we ask of him in faith and hope, but not on account of anything of
yours, but only on account of the eternal glory of his holy name, which itself
is contained in this expression: "Glory unto ages." The second part
of the epilogue is in this particle: "Amen." Expressed here is the
thought that all things might be just as we have asked; for we have asked with
faith and hope, according to his will, just as the Apostle says: "And this
is the confidence which we have toward him: that whatsoever we shall ask
according to his will, he hears US." [49] And we know that he hears us; we
know what we ask, because we have the petitions which we request of him.
Q. 28. Does
this epilogue belong to the Lord's prayer?
R. Christ the
Lord himself said these words in finishing his prayer, as we have in St.
Matthew. (8) Reason itself also asserts that there is nothing here contrary to
the Lord's Prayer, and, what is more, it is considered more assuredly a prayer,
since we petition him, whose power extends throughout the whole world, and all
things are subject to him. And there is nothing contradictory in the fact that
laymen do not recite these words (9), because, due to the greater authority of
this prayer, the priest himself recites them, whenever he is present during
public and private prayers. But even if any layman recites it privately, he commits
no sin, as in the case of the rest of the Gospel. Wherefore, these words are
never excluded from the Lord's prayer, because reason itself convinces one that
the priest himself recites them at public prayer only through the authority
from the mandate of the Church.
Q. 29. Since
the beatitudes pertain to hope, I ask: how many are there?
R. The
beatitudes, which Christ the Lord determined in the Gospel, are nine; [50] the
holy Chrysostom announced the same thing in these words: "Moses indeed
gave ten commandments, but Jesus, the Lord of Moses, gave nine
beatitudes." And later: "The law gave ten commandments, but Jesus
nine beatitudes, preparing the crown with a triple threesome." (10)
Q. 30. Which is the
first beatitude?
R.
"Blessed are the poor in spirit, for theirs is the kingdom of
heaven." [51]
Q. 31. Which
teaching does the first beatitude contain in itself?
R. It contains
in itself the teaching in respect to the world and riches, which, even if they
are bestowed abundantly upon someone by the grace of God, one must use
nevertheless not as a real despot but as a dispensor of the same, lest one
become attracted to them by a very great desire within his heart, as says the
Psalmist: "If riches abound, set not your heart upon them" [52] And
we should care nothing for our own glory in accord with Christian perfection,
but all things should be communal, as the first Christians had done, concerning
whom Sacred Scripture witnesses thus: "And the multitude of believers had
but one heart and one soul; neither did anyone say that aught of the things
which he possessed, was his own; but all things were common unto them"[53]
And later: "For as many as were owners of lands or houses, sold them, and
brought the price of the things they sold, and laid it down before the feet of
the Apostles; and distribution was made to every one, according as he had
need." [54] And elsewhere: "And all they that believed, were
together, and had all things common." [55] This virtue is called poverty
of spirit and demands, nevertheless, that each member of the community has his
necessary supply of food and clothing, with honesty and fairness without
excess, according to discretion. Religious have the primary role in this
virtue, for they should not be concerned with convenience nor use the required
amount of food and clothing, but should suffer a lack of both of these for the
sake of having a greater reward in heaven, using the words of the Apostle:
"Even unto this hour we both hunger and thirst, and are naked, and are
buffeted, and have no fixed abode, and we labor, working with our own hands; we
are reviled, and we bless; we are persecuted, and we suffer it; we are
blasphemed, and we entreat; we are made as the refuse of this world, the
offscouring of all even unto now." [56] Christ promises the kingdom of
heaven, therefore, for this type of suffering; nevertheless, those that have
possessions and riches are not excluded from eternal life and salvation, when
they use them justly, certainly by proffering their income for the needs of the
Churches and by providing alms for the needs of the poor, the traveling, the
sick and the abandoned, just as Zaccheus did, declaiming before Christ the Lord
in these words: "Behold, Lord, the half of my goods I give to the poor;
and if I have wronged any man of anything, I restore him fourfold." [57]
Those, however, who have come to extreme poverty through gluttony and
extravagance, should expect no reward from God for it, but rather are to do
penance for the loss of their goods and unfair management, but, nevertheless,
should not be deprived of the mercy of the orthodox; if they turn back to
moderation of virtue, they will not be without reward.
Q. 32. Which
is the second beatitude?
R.
"Blessed are they that mourn, for they shall be comforted." (11)
Q. 33. What does this
beatitude teach?
R. This
beatitude teaches first that those orthodox men are blessed, who during the
entire time of their life grieve and weep for their sins, committed in offense
to God and their neighbor, according to the words of the Prophet: "The
children of Israel shall come, they and the children of Judah together, going
and weeping they shall make haste, and shall seek the Lord their God."
[58] Those who weep because of some worldly suffering, as, for example, the
criminals, have no share in this beatitude, since they are not mourning their
sins, but rather out of dread of punishment, which they are obliged to suffer
for their crimes, or lose some other temporal good or something similar.
Secondly, this beatitude teaches that happy and blessed are those men who
please God by their weeping and sorrow of heart for the sins of their
neighbors, praying to God that he may grant them recovery, as conversion to the
Church of heretics and an amelioration of life to those living dissolutely.
Thirdly, this beatitude teaches that blessed are those who suffer oppression
from the rich and powerful, being deprived unjustly and illegally of their
goods; remaining in this state, they should not seek vengeance, but should
please God by praying in tears and sorrow of heart, directing all their hope
and confidence to the mercy of God, which they have as a consolation, as long
as they are really orthodox and receptive to divine grace. Mentioned also in
this beatitude are those who suffer for the orthodox faith and the Church of
Christ, as all the martyrs and similar ones.
Q. 34. Which is the
third beatitude?
R.
"Blessed are the meek, for they shall possess the land." [59]
Q. 35. What
does this beatitude teach?
R. This
beatitude teaches first the virtue of meekness, temperance and obedience�which we freely and ardently manifest without
hesitation to the Lord God, the Church of Christ and our superiors (12), by
imitating the meek Christ the Lord; and if we shall have been submissive to our
superiors, then we have been obedient, as it were, to Christ himself the Lord;
and when we offer honor and reverence to our elders, we manifest the same to
Christ himself the Lord. Secondly, this beatitude teaches that those men are
blessed who cause no one trouble, nor dishonor, nor harm with injurious words,
nor condemn, but regard themselves as humbly as possible by always blaming
their own life-deeds; excluded here are those whose obligation it is to
admonish others; they use this office without passion of heart and detracting
words, but unto charity, and not harm or hatred, but the spiritual edification
of one's neighbor, according to the teaching of the Apostle: "Brothers,
and if a man be overtaken in any fault, you, who are spiritual, instruct such a
one in the spirit of meekness, considering yourself, lest you also be
tempted." [60] Nevertheless, this wrath ought to be directed not against
one's brother, but against the devil, who moves and provokes the will to perform
every evil. Those who are strong in this virtue, will be masters over the land
of promise, enjoying in this life the generous temporal blessings of God, and
in the future life will abide to enjoy eternal comforts, as the Psalmist says:
"I believe to see the good things of the Lord in the land of the
living."
Q. 36. Which
is the fourth beatitude?
R.
"Blessed are they that hunger and thirst after justice, for they shall
have their fill." [62]
Q. 37. What does this
beatitude teach?
R. First, it
teaches that those men are blessed, who, having been wronged, now cannot obtain
justice, and this for unjust considerations, certainly because of religion,
poverty, inconvenience, or that they are of different birth and similar
reasons. Those who preside over judgments and enjoy the power of pleading cases
should here check their consciences, lest they oppress the poor, widows and
orphans by prejudice in opinions and unjust decrees. Sacred Scripture addresses
these men: "Learn to do well; seek judgment, relieve the oppressed, judge
for the fatherless, defend the widow." [63] If this is not done, the
wronged indeed become worthy of beatitude, as they hunger and thirst for
justice, but the judges incur the wrath of the Lord God, as Scripture witnesses:
"The Lord has heard the desire of the poor; your ear has heard the
preparation of their heart, to judge for the fatherless and the humble, that
man may no more presume to magnify himself upon earth." [64]
Q. 38. Which is the
fifth beatitude?
R. "Blessed
are the merciful, for they shall obtain mercy." [65]
Q. 39. What does this
beatitude teach?
R. It teaches
that those men are blessed who perform works of mercy.
Q. 40. Which are the
works of mercy?
R. The works
of mercy are twofold: those which concern the body, and others which pertain to
the soul. (13)
Q. 41. How many works
of mercy concern the body?
R. Seven. The
first work of mercy is to give food to the hungry, poor and oppressed, who
cannot provide food for themselves by their own labor. This offering is to be
made from those goods acquired by one's own honest labor. (14) Not only must
alms be given to the poor who ask for a handout or lie to sleep in guest
houses, but also to those who cannot ask for alms because of shame, with this
caution: let not this work of mercy become known to other men and thereby
provoke robbery, as Christ the Lord says: "Therefore, when you do an
alms-deed, sound not a trumpet before you, as the hypocrites do in the
synagogues and in the streets, that they may be honored by men. Amen l say to
you, they have received their reward." [66]
Q. 42. What is
the second work of mercy?
R. Giving
drink to the thirsty, namely those who cannot get water to quench their thirst
because of either poverty or sickness; included in this point is every type of
drink whenever there is a thirst; if anyone shall have taken pains to drive
away the thirst from a thirsty neighbor by a cup of cold water, he will acquire
beatitude, in accord with the words of the Savior in Sacred Scripture: "For
whosoever shall give you to drink a cup of water in my name, because you belong
to Christ, amen, I say to you, he shall not lose his reward." [67] This
refers to all duties performed in any manner for the sake of the poor and the
sick, who are unable to gain support by their own labor.
Q. 43. What is the
third work of mercy?
R. To clothe
the naked. Acquiring this beatitude are those who have regard for their
pitiable neighbor and the latter's poverty, by clothing his nakedness; Christ
the Lord holds out to them a reward on the day of judgment, as he says:
"Come, you blessed of my Father, possess the kingdom prepared for you from
the foundation of the world." [68] Considered here are also those who may
have clothing, yet not enough to chase the cold, and are otherwise endangered
in their health; there is also provided, in regard to these people, a work of
mercy, in the offering to them shelter useful for resisting the cold.
Q. 44. What is
the fourth work of mercy?
R. To visit
the imprisoned. This work should not be concerned with the reason for which
someone may be imprisoned nor with the person who is being held; whoever the
person may be, even if he has committed an abominable crime, nevertheless, we
are obliged to visit and comfort him, lest he be broken by despair.
Q. 45. What is
the fifth work of mercy?
R. To visit
the sick. This work of mercy ought to be performed without any respect to
consanguinity, affinity, friendship or relationship; but whatever person
becomes sick, especially in a guest-house, on the street, known by nobody, he
should be visited in this manner. First, offer him verbal consolation by
sympathizing from the heart with his affliction. Secondly, caution the sick
person to bear his affliction with a patient spirit, lest he undergo this
divine visitation with bitterness of heart and so that he does not complain in
heart and tongue, but rather may bless God, who has manifested his will in this
man, and place strong hope in his mercy that he will be returned to health.
Besides this, he should be convinced to confess his committed sins with
contrition and sorrow of heart and receive the most holy Viaticum of the
Eucharist, as also seeing to it that he be anointed with holy oil according to
the rite of the Church. These two mysteries lead not only to the health of the
soul, but greatly to the recuperation of the body. In addition, the sick person
is to be urged to say intermittent prayers, and he should be commended to the
public prayers of the whole Church, especially since he himself is unable to notify
the Church of his sickness due to his helplessness; then his own spiritual
director should be called to perform his duty. Lastly, it must be earnest]y
impressed upon the sick person that he is not to employ superstitious practices
condemned by the Church, as a definite agreement with the devil made through
the intercession of witches, in order to gain his health, but he should place
all confidence in the mercy of God and take medicines from the doctors trained
in their art. This visiting of the sick is wont to make men blessed, both here
and in heaven. But if someone is suffering from a contagious disease, this work
can be done through persons suitable and protected for such a thing, especially
for the protection of one's own health.
Q. 46. What is the sixth
work of mercy?
R. To receive
in your home guests and strangers. This work should be performed with both
internal and external cheerfulness; but one should receive into his home
especially those guests, who are wandering about out of their vow to visit the
holy places; such are all strangers and all the impoverished, whose needs must
be provided in accord with circumstances and duties, in as much as one's own
capacity allows; but, one is obliged to receive into his home particularly
those who are lying sick in the streets and in the public road begging for
help.
Q. 47. What is the
seventh work of mercy?
R. To bury the
dead. This work must be performed generously, especially for those who have
died in the most abject poverty, by providing them what is required for burial
according to the Christian custom, just as Tobias was doing; but if one of your
friends or acquaintances dies, this work will be performed by the devout
conveying of the body to the place of burial with prayers for the soul of the
deceased.
Q. 48. Which are the
spiritual works of mercy and how many are there?
R. They are seven. First, to dissuade the sinner from sin and encourage him to a better life, as Scripture witnesses: "If any of you err from the truth, and one convert him, he must know that he who causes a sinner to be converted from the error of his way, shall sav