SYMBOLA GRECA ET RUSSICA. GREEK AND RUSSIAN SYMBOLS. PAGE I. ORTHODOXA CONFESSIO FIDEI CATHOLICE ET APOSTOLICÆ ECCLESIÆ ORIENTALIS. THE ORTHODOX CONFESSION OF THE CATHOLIC AND APOSTOLIC EASTERN CHURCH. A.D. 1643................ II. DOSITHEI CONFESSIO, SIVE DECRETA XVIII. SYNODI HIEROSOLYMITANÆ. THE CONFESSION OF DOSITHEUS, OR THE EIGHTEEN DECREES OF THE SYNOD OF JERUSALEM. A.D. 1672..... 275 401 III. THE LONGER CATECHISM OF THE RUSSIAN CHURCH, PREPARED BY PHILARET. REVISED AND APPROVED BY THE MOST HOLY SYNOD, A.D. 1839.... 445 THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. A.D. 1643. [THE ORTHODOX CONFESSION OF Faith of THE CATHOLIC AND Apostolic Church of THE EAST (also called CATECHISM from its method) was drawn up by Peter Mogilas, Metropolitan of Kieff, the father of Russian theology (d. 1647), or under his direction, and was revised and adopted by the GræcoRussian Synod at Jassy, 1643, signed by the Eastern Patriarchs, and approved again by the Synod of Jerusalem, 1672. It sets forth the faith of the Eastern Church in distinction both from the Latin and Protestant Churches. We print the introduction and doctrinal part in full, but omit Parts II. and III., which contain an exposition of the Lord's Prayer, the Beatitudes, and the Ten Commandments, and belong to Ethics rather than Symbolics. In the division of the Decalogue the Greek Church sides with the Reformed against the Roman and the Lutheran. Comp. History, pp. 53 sqq. The modern Greek text, with the semi-official Latin translation of Panagiota, appeared first at Amsterdam, 1662. It is here reprinted from KIMMEL's Monumenta Fidei Ecclesia Orientalis, Pars I. pp. 50203. On other editions and textual variations, see his Prolegomena, p. lxii.] RESPONSIO. Απόκρισις. Πίστιν ὀρθὴν καὶ Rectam fidem et ἔργα καλά. Διατὶ ὁποῖος τὰ δύο bona opera. Qui enim hæc duo ταῦτα κρατεῖ, εἶναι καλός χριστια- servat, ille bonus Christianus est, νὸς, καὶ ἔχει βεβαίαν ἐλπίδα της certamque æternæ salutis spem haαἰωνίου σωτηρίας· μαρτυρούσης τῆς bet teste sacra scriptura (Jac. ii. ἁγίας Γραφῆς (Ἰακ. β'. κδ.)· ὁρᾶτε, 24): Videtis, quod ex operibus ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος, justificetur homo non autem ex καὶ οὐκ ἐκ πίστεως μόνον· καὶ ὁ fde tantum. Tum paullo post λόγος κατώτερον (στιχ. κς'.)· ὥσπερ (v. 26) : • Nam quemadmodum corγὰρ τὸ σῶμα χωρὶς πνεύματος νε- pus sine spiritu mortuum est: ita κρόν ἐστιν, οὕτω καὶ ἡ πίστις χωρίς et fides sine operibus mortua est. τῶν ἔργων νεκρά ἐστι· καὶ ἀλλα- Idem alibi divinus ille Paulus adχοῦ ὁ Παῦλος ὁ θεῖος λέγει τὸ αὐτό struit (1 Tim. i. 19): ‘Habens (α'. Τιμ. α'. ι'.); ἔχων πίστιν καὶ fidem et bonam conscientiam : qua ἀγαθὴν συνείδησιν· ἥν τινες ἀπωσά- repulsa nonnulli fidei naufragium Quid vero prius credere, tum deinde bona opera eficere debet Christianus? RESP. Quoniam sine fide nemo Deo placere potest, secundum dietum Pauli (Hebr. xi. 6): Fieri Απ. Ἐπειδὴ εἶναι ἀδύνατον νὰ ἀρέσσῃ τινὰς τοῦ Θεοῦ χωρὶς πίστιν, κατὰ τὸν Παῦλον λέγοντα (Εβρ. ια'. ς'.)· χωρὶς πίστεως ἀδύνατον εὐαρε- non potest, ut sine fide quisquam στῆσαι· πιστεῦσαι γὰρ δεῖ τὸν προσ- placeat; nam qui ad Deum acceερχόμενον τῷ Θεῷ, ὅτι ἔστι, καὶ dit, hunc credere oportet, et esse τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης Deum, et remuneratorem iis esse, γίνεται. Διὰ νὰ ἀρέσσῃ λοιπὸν ὁ qui illum sedulo quærunt. Ut ac χριστιανὸς τῷ Θεῷ, καὶ τὰ ἔργα τοῦ νὰ εἶναι εἰς αὐτὸν εὐπρόσδεκτα, πρῶτον πρέπει νὰ ἔχῃ πίστιν εἰς τὸν Θεὸν, καὶ δεύτερον νὰ εὐθήνῃ τὴν ζωὴν τοῦ κατὰ τὴν πίστιν. Ερώτησις γ'. Τὰ δύο ταῦτα εἰς τί στέκουνται ; Εἰς τὰς τρεῖς Θεολογικὰς ceptus igitur Deo homo Christianus sit, ut illique grata ejus sint opera; primum fidem in Deum habeat oportet: postmodum ut vitam etiam suam ad fidei regulam componat ac conformet. QUESTIO III. Quibus in rebus hæc duo consistunt? RESP. In tribus hisce virtutibus theologicis: in Fide, in Spe, in Caritate, secundum quas etiam tres Απ. χουν εἰς τὴν πίστιν· εἰς ἀρετάς ἤγα καὶ εἰς τὴν ἀγάπην τὴν ἐλπίδα κατὰ τὰς ὁποίας θέλομεν μερίσειν Confessionis hujus partes distribuτῆς Ὁμολογίας, ere nobis animus est; nimirum ut và καὶ τὰ τρία μέρη νὰ ὁμολογήσω- in prima parte concordi concessione ὥστε εἰς τὸ πρῶτον μεν περὶ τῶν ἄμύρων της πίστεως, & Articulis Fidei agamus; in seεἰς τὸ δεύτερον περὶ ἐλπίδος, καὶ τῆς cunda, de spe et ratione Domini προσευχῆς τῆς Κυριακῆς, καὶ περὶ ca, et Beatitudinibus Evangelicis: τῶν μακαρισμῶν, εἰς δὲ τὸ τρίτον, in tertia denique, de Præceptis Diπερὶ τῶν θείων ἐντολῶν, ἐν αἷς πε- vinis, quibus Caritas in Deum et ριέχεται ἡ πρὸς Θεὸν καὶ τὸν πλη- Proximum continetur. σίον ἀγάπη. Πρῶτον μέρος τῆς ὀρθοδόξου ὁμολογίας, ἐν ᾧ περὶ Πίστεως. Ἐρώτησις δ. Τί ἐστὶ Πίστις ; Orthodox Confessionis PARS PRIMA, DE FIDE. QUESTIO IV. Quid est Fides? ̓Απ. Πίστις ἐστι (κατὰ τὸν μαRESP. Fides (secundum beatum κάριον Παῦλον Ἑβρ. ιά. ά.) ελπιζο- Paulum (Heb. xi. 1) est substanμένων ὑπόστασις, πραγμάτων ἔλεγ- tia earum rerum quæ sperantur, χος οὐ βλεπομένων· ἐν ταύτῃ γὰρ earumque quæ non videntur deἐμαρτυρήθησαν οἱ πρεσβύτεροι· ἢ monstratio; per hanc enim testiοὕτω· πίστις ὀρθόδοξος, καθολική monium consecuti sunt seniores. τε καὶ ἀποστολική ἐστι, καρδίᾳ πι- Aut hunc in modum: Fides Orστεύειν καὶ στόματι ὁμολογεῖν ἕνα thodoxa, Catholica et Apostolica Θεὸν τρισυπόστατον, κατὰ τὴν αὐτοῦ est corde credere et ore profiteri τοῦ Παύλου διδασκαλίαν, λέγοντος• unum Deum, personis trinum ; id(Ρωμ. ί. ί.) καρδίᾳ γὰρ πιστεύεται que secundum Pauli ipsius doctriεἰς δικαιοσύνην, στόματι δὲ ὁμολο- nam (Rom. x. 10): Corde crediγεῖται εἰς σωτηρίαν. Προς τούτῳ tur ad justitiam : ore fit confessio πρέπει να κρατῇ διὰ βέβαιον καὶ ad salutem. Ad hæc pro certo ἀναμφίβολον ὁ ὀρθόδοξος χριστια- atque indubitato tenere debet or νὸς (ς'. Συνοδ. καν. πβ'.), πῶς ὅλα thodoxus Christianus (Synod. VI. τὰ ἄρθρα τῆς πίστεως τῆς καθολι- Can. LXXXII.), omnes fidei Artiκῆς καὶ ὀρθοδόξου ἐκκλησίας εἶναι culos, quos Catholica et Orthodoxa παραδεδομένα ἀπὸ τὸν Κύριον ἡμῶν credit Ecclesia, a Domino nostro Ἰησοῦν Χριστὸν μὲ τὸ μέσον τῶν Jesu Christo per Apostolos Eccleἀποστόλων του εἰς τὴν ἐκκλησίαν, siæ traditos : atque ab cecumenicis καὶ αἱ οἰκουμενικαὶ σύνοδοι τὰ έρ- conciliis expositos approbatosque μηνεύουσαν καὶ τὰ ἐδοκίμασαν, και fuisse. Quos et ipse vera fide νὰ πιστεύῃ εἰς αὐτὰ καθὼς προστάσ- complecti debet, secundum præ |