CATECHISM · 1839 AD · EASTERN ORTHODOX
The Longer Catechism of the Orthodox, Catholic, Eastern Church (Philaret)
WRITTEN
1839 AD
TRADITION
Eastern Orthodox
QUESTIONS
594
PROOF-TEXTS
428
QUOTED IN THE BEREAN TEXT
231
231 quotations in this document are given in the Berean Standard Bible. 117 more are left in the document's own older wording, each marked where it stands.
CONTENTS
Preamble
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, 1830.) 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 aud 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?
QUESTION 1
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?
QUESTION 2
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.
Luke 1:4
Acts 18:25
3. What is necessary in order to please God and to save one's own soul?
QUESTION 3
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?
QUESTION 4
Because, as the Word of God testifies, without faith it is impossible to please God. Heb. xi. 6.
Scripture quoted here is given in the Berean Standard Bible: Hebrews 11:6.
Hebrews 11:6
5. Why must a life according to faith, and good works, be inseparable from this faith?
QUESTION 5
Because, as the Word of God testifies, Faith without works is dead. James ii. 20.
James 2:20
6. What is faith?
QUESTION 6
According to the definition of St. Paul, Now faith is the assurance of what we hope for and the certainty of what we do not see. (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.
Scripture quoted here is given in the Berean Standard Bible: Hebrews 11:1.
Hebrews 11:1
7. What is the difference between knowledge and faith?
QUESTION 7
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?
QUESTION 8
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. 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. Isa. vii. 9; Cyr. Cat. v.
Isaiah 7:9
9. Can you illustrate further the necessity of faith?
QUESTION 9
St. Cyril thus illustrates it: It is not only amongst us, who hear 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.
10. Whence is the doctrine of the orthodox faith derived?
QUESTION 10
From divine revelation.
11. What is meant by the words divine revelation?
QUESTION 11
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?
QUESTION 12
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?
QUESTION 13
Owing to their sinful impurity, and weakness both in soul and body.
14. Who were the heralds of divine revelation?
QUESTION 14
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: No, we speak of the mysterious and hidden wisdom of God, which He destined for our glory before time began, which none of the princes of this world knew. But God has revealed it to us by the Spirit. The Spirit searches all things, even the deep things of God. 1 Cor. ii. 7, 8, 10. The Evangelist John writes in his Gospel: No one has ever seen God, but the one and only Son, who is Himself God and is at the Father’s side, has made Him known. 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.
Scripture quoted here is given in the Berean Standard Bible: 1 Corinthians 2:7; 1 Corinthians 2:10; John 1:18.
1 Corinthians 2:7
1 Corinthians 2:8
1 Corinthians 2:10
John 1:18
Matthew 11:27
15. Can not man, then, have any knowledge of God without a special revelation from him?
QUESTION 15
Man may have some knowledge of God by contemplation of those things which he has created; but this knowledge is imperfect and insufficient, and can serve only as a preparation for faith, or as a help towards the knowledge of God from his revelation. For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship. Rom. i. 20. And he hath made of one blood all nations of men, for to dwell on all the face of the earth; and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us. For in him we live, and move, and have our being. Acts xvii. 26-28. With regard to faith in God, it is preceded by the idea that God is, which idea we get from the things which have been created. Attentively examining the creation of the world, we perceive that God is wise, powerful, and good; we perceive, also, his invisible properties. By these means we are led to acknowledge him as the Supreme Ruler. Seeing that God is the Creator of the whole world, and we form a part of the world, it follows that God is also our Creator. On this knowledge follows faith, and on faith adoration. (Basil. Magn. Epist. 232.)
Scripture quoted here is given in the Berean Standard Bible: Romans 1:20.
Romans 1:20
Acts 17:26–28
16. How is divine revelation spread among men and preserved in the true Church?
QUESTION 16
By two channels—holy tradition and holy Scripture.
17. What is meant by the name holy tradition?
QUESTION 17
By the name holy tradition is meant the doctrine of the faith, the law of God, the sacraments, and the ritual as handed down by the true believers and worshipers of God by word and example from one to another, and from generation to generation.
18. Is there any sure repository of holy tradition?
QUESTION 18
All true believers united by the holy tradition of the faith, collectively and successively, by the will of God, compose the Church; and she is the sure repository of holy tradition, or, as St. Paul expresses it, The Church of the living God, the pillar and ground of the truth. 1 Tim. iii. 15. St. Irenæus writes thus: We ought not to seek among others the truth, which we may have for asking from the Church; for in her, as in a rich treasure-house, the Apostles have laid up in its fullness all that pertains to the truth, so that whosoever seeketh may receive from her the food of life. She is the door of life. (Adv. Hæres. lib. iii. c. 4.)
1 Timothy 3:15
19. What is that which you call holy Scripture?
QUESTION 19
Certain books written by the Spirit of God through men sanctified by God, called Prophets and Apostles. These books are commonly termed the Bible.
20. What does the word Bible mean?
QUESTION 20
It is Greek, and means the books. The name signifies that the sacred books deserve attention before all others.
21. Which is the more ancient, holy tradition or holy Scripture?
QUESTION 21
The most ancient and original instrument for spreading divine revelation is holy tradition. From Adam to Moses there were no sacred books. Our Lord Jesus Christ himself delivered his divine doctrine and ordinances to his Disciples by word and example, but not by writing. The same method was followed by the Apostles also at first, when they spread abroad the faith and established the Church of Christ. The necessity of tradition is further evident from this, that books can be available only to a small part of mankind, but tradition to all.
22. Why, then, was holy Scripture given?
QUESTION 22
To this end, that divine revelation might be preserved more exactly and unchangeably. In holy Scripture we read the words of the Prophets and Apostles precisely as if we were living with them and listening to them, although the latest of the sacred books were written a thousand and some hundred years before our time.
23. Must we follow holy tradition, even when we possess holy Scripture?
QUESTION 23
We must follow that tradition which agrees with the divine revelation and with holy Scripture, as is taught us by holy Scripture itself. The Apostle Paul writes: Therefore, brothers, stand firm and cling to the traditions we taught you, whether by speech or by letter. 2 Thess. ii. 15.
Scripture quoted here is given in the Berean Standard Bible: 2 Thessalonians 2:15.
2 Thessalonians 2:15
24. Why is tradition necessary even now?
QUESTION 24
As a guide to the right understanding of holy Scripture, for the right ministration of the sacraments, and the preservation of sacred rites and ceremonies in the purity of their original institution. St. Basil the Great says of this as follows: Of the doctrines and injunctions kept by the Church, some we have from written instruction. but some we have received from, apostolical tradition, by succession in private. Both the former and the latter have one and the same force for piety, and this will be contradicted by no one who has ever so little knowledge in the ordinances of the Church; for were we to dare to reject unwritten customs, as if they had no great importance, we should insensibly mutilate the Gospel, even in the most essential points, or, rather, for the teaching of the Apostles leave but an empty name. For instance, let us mention before all else the very first and commonest act of Christians, that they who trust in the name of our Lord Jesus Christ should sign themselves with the sign of the cross—who hath taught this by writing? To turn to the east in prayer—what Scripture have we for this? The words of invocation in the change of the Eucharistic bread and of the Cup of blessing—by which of the Saints have they been left us in writing? for we are not content with those words which the Apostle or the Gospel records, but both before them and after them, we pronounce others also, which we hold to be of great force for the sacrament, though we have received them from unwritten teaching. By what Scripture is it, in like manner, that we bless the water of baptism, the oil of unction, and the person himself who is baptized? Is it not by a silent and secret tradition? What more? The very practice itself of anointing with oil—what written word have we for it? Whence is the rule of trine immersion? and the rest of the ceremonies at baptism, the renunciation of Satan and his angels?—from what Scripture are they taken? Are they not all from this unpublished and private teaching, which our Fathers kept under a reserve inaccessible to curiosity and profane disquisition, having been taught as a first principle to guard by silence the sanctity of the mysteries? for how were it fit to publish in writing the doctrine of those things, on which the unbaptized may not so much as look? (Can. xcvii. De Spir. Sanct. c. xxvii.)
THIS TEXT AND ITS SOURCES
- Berean Standard Bible Public domain
The document's own wording is unchanged apart from the quoted verses described above. Its proof-text references were resolved against this site's own copy of the Berean Standard Bible; the 7 references the Berean text does not carry are shown as references with no verse words.
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