ράδην, οἷς ἅπασι τὰ εἰρημένα χωρὶς πάσης | sunt prosecuti. Quorum omnia una sentenἀντιλογίας εἴληπται παρὰ τῶν ἀποστόλων, ὧν tia est ab Apostolis prædicta omnia dimaαἵ τε διὰ γραφῆς καὶ λόγου παραδόσεις διὰ τῶν nasse, quorum traditiones sive scripto sive πατέρων ἀφίκοντο μέχρις ἡμῶν. verbo per patres ad nos usque pervenere.

Ταῦτα ἐκ τῶν πολλῶν ὀλίγα εἰς καθαίρεσιν Hæc ex multis pauca sufficiant ad everτοῦ ψεύδους τῶν ἀντικειμένων, ὅπερ ἐπενόησαν sionem mendacii, quod adversus Orientalem κατὰ τῆς ἀνατολικῆς ἐκκλησίας, προβαλλόμε- Ecclesiam excogitaverunt adversarii nostri, νοι μέσον τῆς ἐπιφορᾶς τοῦ ψεύδους τὰ ἀσύ- in medium illationis mendacii sui nutantia ac στατα καὶ ἄθεα κεφάλαια τοῦ λεγομένου Κυ- impia proferentes, dicti Cyrilli capita. Sint ρίλλου. Εἴησαν δὲ οὐκ εἰς σημεῖον ἀντιλεγό- vero hæreticis nos injuste quidem traducentiμενον τοῖς ὡς ἀληθῶς ἀδίκως ἡμᾶς διασύρουσιν bus in signum non contradictionis sed in

signum rerum, quas credimus et in emendationem novitatum, quas invexere: nec non et in conversionem ipsorum ad Catholicam et Apostolicam Ecclesiam, in qua majores eorum olim meruerunt, et ecclesiasticis contra eos synodis, quas nunc respuentes ludi

αἱρετικοῖς, ἀλλ ̓ εἰς σημεῖον πιστευόμενον ἤτοι εἰς διόρθωσιν τῶν καινοτομηθέντων αὐτοῖς καὶ ἐπιστροφὴν αὐτῶν πρὸς τὴν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν, ἐν ᾗ παλαίποτε καὶ οἱ πρόγονοι αὐτῶν ἦσαν, καὶ ἐν ταῖς κατὰ τῶν αἱρετικῶν συνόδοις, αἷς νῦν αὐτοὶ ἀθετοῦντες καθυβρίζουσι, καὶ ἀγῶσι παρῆσαν. "Ατοπον brio habent isti, ac certaminibus interfueγὰρ πεπεῖσθαι αὐτοὺς, καὶ μάλιστα αὐχοῦντας εἶναι σοφοὺς, ἀνδράσι φιλαύτοις τε καὶ βεβήλοις καὶ λαλήσασιν οὐκ ἐκ τοῦ πνεύματος τοῦ ἁγίου, ἀλλ ̓ ἐκ τοῦ ἄρχοντος τοῦ ψεύδους, τὴν δ ̓ ἁγίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν, ἣν περιεποιήσατο ὁ Θεὸς τῷ αἵματι τοῦ υἱοῦ αὐτοῦ ἐγκαταλιπεῖν καὶ ταύτης ἀποσκιρτῆσαι. "Αλλως γὰρ ἂν αὐτοὺς μὲν τοὺς ἀποῤῥαγέντας τῆς ἐκκλησίας τὰ ἐκεῖσε δικαιωτήρια μετὰ τῶν ἐθνικῶν καὶ τελωνῶν δέξονται· τὴν δὲ καθολικὴν ἐκκλησίαν οὐ παρόψεται ὁ ταύτην ἕως ἄρτι ἀπὸ πάντων τῶν ἐναντίων διατηρῶν κύριος, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς αἰῶνας τῶν αἰώνων. ̓Αμήν.

runt. Ab omni quippe ratione longe alienum
est, eos, maxime quum se jactent sapientes,
hominibus suimet amantibus et execrandis
ac nequaquam ex Spiritu Sancto sed ex men-
dacii principe loquentibus attendisse; sanctam
autem Catholicam et Apostolicam Ecclesiam,
quam filii sui sanguine Deus acquisivit, dese-
ruisse ab eaque resiliisse.
quidem ab Ecclesia separatos inferni suppli-
cia una cum ethnicis et publicanis excipient;
Catholicam vero Ecclesiam, qui cunctis ab
contrariis eam hucusque protexit, Deus non
derelinquet, cui gloria et imperium in sæcula
sæculorum. Amen.

Ceteroquin hos

Ἐν ἔτει τῷ σωτηρίῳ αχοβ'· μηνὶ Μαρτίφ ις'. Anno salutis colocLxxi. die XVI. Martii. Ἐν τῇ ἁγίᾳ πόλει ̔Ιερουσαλήμ.

Δοσίθεος ἐλέῳ Θεοῦ πατριάρχης τῆς ἁγίας ̔Ιερουσαλὴμ καὶ πάσης Παλαιστίνης ἀποφαίνομαι καὶ ὁμολογῶ, ταύτην εἶναι τὴν πίστιν τῆς ἀνατολικῆς ἐκκλησίας.

Apud sanctam civitatem Hierosolymam.

Dositheus miseratione divina Patriarcha sanctæ Hierusalem et totius Palæstina assero et confiteor, hanc esse fidem Ecclesiæ Orientalis.

Sequuntur in editt. post aliorum et quidem LXVIII. nomina; deinde Dosithei testimonium, quo affirmat, ipsum autographum cum legitimis illis subscriptionibus rerumque serie in magnum Apostolici sui throni codicem relatum esse die XX. Mart. MDCLXXII. Deinceps est Nectarii, Hierosolymorum ante Patriarchæ, nomen, et, post locum sigilli, tum Patriarchæ, XII. Hieroglyphicis notis constantis, tum Imperatoris Orientis cum insignibus Aquila bicipitis, ut legere est in tabulis Amst. edit. intersertis, quibus signaturae ad similitudinem autographi depictæ sunt, Nectarii Monachi de se testimonium; ita ut, si summam facimus, LXXI. viri nomina dederint, inter quos VIII. archiepiscopi, episcopi et metropolitæ. Azarias, Archidiaconus Hierosolymit. non solum suo sed etiam diaconorum nomine subscripsit, item Agapius, Sacerdos et Economus Gazæorum. Aderat ex majore Russia Timotheus monachus, confitens, hanc esse fidem et Russica et Orientalis Ecclesiæ; assensum etiam nomine subscripto præbuit Apocrisiarius serenissimi Moscoviæ imperatoris Alexii Josaphat, Hieromonachus, Archimandrita, sancti sepulchri. Arabicis literis signaverunt in Paris. edit. novem, in Amst. et Bibl. decimus est Chaleles, magnus Protonotarius Patriarchæ, qui ei ab epistolis fuit.

III. THE LONGER CATECHISM OF THE ORTHODOX, CATHOLIC, EASTERN CHURCH.

EXAMINED AND APPROVED BY THE MOST HOLY GOVERNING SYNOD, AND PUBLISHED FOR THE USE OF SCHOOLS, AND OF ALL ORTHODOX CHRISTIANS, BY ORDER OF HIS IMPERIAL MAJESTY. (Moscow, at the Synodical Press, 1839.)

[The large Russian Catechism of Philaret, approved by the holy Synod (although omitted by Kimmel in his Collection, and barely mentioned by Gass in his Greek Symbolics), is now the most authoritative doctrinal standard of the orthodox Græco-Russian Church, and has practically superseded the older Catechism, or Orthodox Confession of Mogila. Originally composed in Slavono-Russian, it was by authority translated into several languages. We have before us a Russian edition (Moscow, 1869), a Greek edition (Χριστιανικὴ κατ' ἔκτασιν κατήχησις τῆς ὀρθοδόξου, καθολικῆς καὶ ἀνατολικῆς ἐκκλησίας, Odessa, 1848), and a German edition (Ausführlicher christlicher Katechismus der orthodox-katholischen orientalischen Kirche, St. Petersburg, 1850).

The English translation here given was prepared by the Rev. R.W. BLACKMORE, B.A., formerly chaplain to the Russia Company in Kronstadt, and published at Aberdeen, 1845, in the work The Doctrine of the Russian Church. On comparing it with the authorized Greek and German translations, we found it faithful and idiomatic. The numbering of Questions, and the difference in type of Questions and Answers, are ours. In all other editions we have seen, the Questions are not numbered. As this Catechism has never before appeared in America, we thought it best to give it in full, although the Introduction and the First Part would be sufficient for this collection of doctrinal symbols. Comp. Vol. I. § 19, pp. 68-73.]

INTRODUCTION TO THE ORTHODOX CATECHISM.

PRELIMINARY INSTRUCTION.

1. What is an Orthodox Catechism?

An Orthodox Catechism is an instruction in the orthodox Christian faith, to be taught to every Christian, to enable him to please God and save his own soul.

2. What is the meaning of the word Catechism?

It is a Greek word, signifying instruction, or oral teaching, and has been used ever since the Apostles' times to denote that primary instruction in the orthodox faith which is needful for every Christian. Luke i. 4; Acts xviii. 25.

3. What is necessary in order to please God and to save one's own soul?

In the first place, a knowledge of the true God, and a right faith in him; in the second place, a life according to faith, and good works. 4. Why is faith necessary in the first place?

Because, as the Word of God testifies, Without faith it is impossible to please God. Heb. xi. 6.

5. Why must a life according to faith, and good works, be inseparable from this faith? Because, as the Word of God testifies, Faith without works is dead. James ii. 20.

6. What is faith?

According to the definition of St. Paul, Faith is the substance of things hoped for, the evidence of things not seen (Heb. xi. 1); that is, a trust in the unseen as though it were seen, in that which is hoped and waited for as if it were present.

7. What is the difference between knowledge and faith?

Knowledge has for its object things visible and comprehensible; faith, things which are invisible, and even incomprehensible. Knowledge is founded on experience, on examination of its object; but faith on belief of testimony to truth. Knowledge belongs properly to the intellect, although it may also act on the heart; faith belongs principally to the heart, although it is imparted through the intellect.

8. Why is faith, and not knowledge only, necessary in religious instruction? Because the chief object of this instruction is God invisible and incomprehensible, and the wisdom of God hidden in a mystery; consequently, many parts of this learning can not be embraced by knowledge, but may be received by faith.

Isa. vii. 9; Cyr. Cat. v.

Faith, says St. Cyril of Jerusalem, is the eye which enlighteneth every man's conscience; it giveth man knowledge. For, as the prophet says, If ye will not believe, ye shall not understand. 9. Can you illustrate further the necessity of faith? St. Cyril thus illustrates it: It is not only amongst us, who bear the name of Christ, that faith is made so great a thing; but every thing which is done in the world, even by men who are unconnected with the Church, is done by faith. Agriculture is founded on faith; for no one who did not believe that he should gather in the increase of the fruits of the earth would undertake the labor of husbandry. Mariners are guided by faith when they intrust their fate to a slight plank, and prefer the agitation of the unstable waters to the more stable element of the earth. They give themselves up to uncertain expectations, and retain for themselves nothing but faith, to which they trust more than to any anchors. Cyr. Cat. v.

ON DIVINE REVELATION.

10. Whence is the doctrine of the orthodox faith derived?

From divine revelation.

11. What is meant by the words divine revelation?

That which God himself has revealed to men, in order that they

might rightly and savingly believe in him, and worthily honor him.

12. Has God given such a revelation to all men?

He has given it for all, as being necessary for all alike, and capable of bringing salvation to all; but, since not all men are capable of receiving a revelation immediately from God, he has employed special persons as heralds of his revelation, to deliver it to all who are desirous of receiving it.

13. Why are not all men capable of receiving a revelation immediately from God?

Owing to their sinful impurity, and weakness both in soul and body.

14. Who were the heralds of divine revelation?

Adam, Noah, Abraham, Moses, and other Prophets, received and preached the beginnings of divine revelation; but it was the incarnate Son of God, our Lord Jesus Christ, who brought it to earth in its fullness and perfection, and spread it over all the world by his Disciples and Apostles.

The Apostle Paul says, in the beginning of his Epistle to the Hebrews: God, who at sundry times, and in divers manners, spake in times past unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.

The same Apostle writes as follows to the Corinthians: But we speak the wisdom of God in a mystery, even the hidden things which God ordained before the world unto our glory, which none of the princes of this world knew. But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God. 1 Cor. ii. 7, 8, 10.

The Evangelist John writes in his Gospel: No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared him. John i. 18.

Jesus Christ himself says: No man knoweth the Son but the Father; neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him. Matt. xi. 27.

15. Can not man, then, have any knowledge of God without a special revelation from him? Man may have some knowledge of God by contemplation of those things which he has created; but this knowledge is imperfect and in