02 - First Part: On Faith S2 (Q. 252-385)
THE FIRST PART OF THE ORTHODOX CATECHISM. ON FAITH.
(CONTINUED) On the Ninth Article.
252. What is the Church? The Church is a divinely instituted community of men, united by the orthodox faith, the law of God, the hierarchy, and the Sacraments.
253. What is it to believe in the Church?
It is piously to honor the true Church of Christ, and to obey her doctrine and commandments, from a conviction that grace ever abides in her, and works, teaches, and governs unto salvation, flowing from her one only everlasting Head, the Lord Jesus Christ.
254. How can the Church, which is visible, be the object of faith, when faith, as the Apostle says, is the evidence of things not seen?
First, though the Church be visible, the grace of God, which dwells in her, and in those who are sanctified in her, is not so; and this it is which properly constitutes the object of faith in the Church.
Secondly, the Church, though visible so far as she is upon earth, and contains all Orthodox Christians living upon earth, still is at the same time invisible, so far as she is also partially in heaven, and contains all those that have departed hence in true faith and holiness.
255. On what may we ground the idea that the Church is at once upon earth and in heaven? On the following words of the Apostle Paul, addressed to Christians: Ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus Christ the Mediator of the new covenant.Hebrews 12:22-24.
256. How are we assured that the grace of God abides in the true Church?
First, by this: that her Head is Jesus Christ, God and man in one person, full of grace and truth, who fills his body also, that is, the Church, with like grace and truth. John 1:14; John 1:17.
Secondly, by this: that he has promised his disciples the Holy Ghost to abide with them forever, and that, according to this promise, the Holy Ghost appoints the pastors of the Church. John 14:16. The Apostle Paul says of Jesus Christ, that God the Father gave him to be head over all things to the Church, which is his body.Ephesians 1:22-23. The same Apostle says to the pastors of the Church: Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you Bishops, to feed the Church of our Lord and God, which he hath purchased with his own blood.Acts 20:28.
257. How are we further assured that the grace of God abides in the Church even till now, and shall abide in it to the end of the world? Of this we are assured by the following sayings of Jesus Christ himself and his Apostle: I will build my Church, and the gates of hell shall not prevail against it.Matthew 16:18. I am with you alway, even unto the end of the world. Amen.Matthew 28:20. Unto him, God the Father, be glory in the Church by Christ Jesus throughout all ages, world without end. Amen.Ephesians 3:21.
258. Why is the Church one?
Because she is one spiritual Body, has one Head, Christ, and is animated by one Spirit of God. There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all.Ephesians 4:4-6.
259. Are we still more expressly assured that Jesus Christ is the one only Head of the one Church? The Apostle Paul writes, that for the Church, as the building of God, other foundation can no man lay than that is laid, which is Jesus Christ.1 Corinthians 3:10-11. Wherefore the Church, as the Body of Christ, can have no other Head than Jesus Christ. The Church, being to abide through all generations of time, needs also an ever-abiding head; and such is Jesus Christ alone.
Wherefore, also, the Apostles take no higher title than that of ministers of the Church.Colossians 1:24-25.
260. What duty does the unity of the Church lay on us? That of endeavoring to keep the unity of the Spirit in the bond of peace.Ephesians 4:3.
261. How does it agree with the unity of the Church, that there are many separate and independent churches, as those of Jerusalem, Antioch, Alexandria, Constantinople, Russia?
These are particular churches, or parts of the one Catholic Church: the separateness of their visible organization does not hinder them from being all spiritually great members of the one body of the Universal Church, from having one Head, Christ, and one spirit of faith and grace. This unity is expressed outwardly by unity of Creed, and by communion in prayer and Sacraments.
262. Is there likewise unity between the Church on earth and the Church in heaven?
Doubtless there is, both by their common relation to one Head, our Lord Jesus Christ, and by mutual communion with one another.
263. What means of communion has the Church on earth with the Church in heaven? The prayer of faith and love. The faithful who belong to the Church militant upon earth, in offering their prayers to God, call at the same time to their aid the saints who belong to the Church in heaven; and these, standing on the highest steps of approach to God, by their prayers and intercessions purify, strengthen, and offer before God the prayers of the faithful living upon earth, and by the will of God work graciously and beneficently upon them, either by invisible virtue, or by distinct apparitions, and in divers other ways.
264. On what is grounded the rule of the Church upon earth to invoke in prayer the saints of the Church in heaven? On a holy tradition, the principle of which is to be seen also in holy Scripture. For instance, when the Prophet David cries out in prayer, O Lord God of Abraham, Isaac, and of Israel our fathers, he makes mention of saints in aid of his prayer, exactly as now the Orthodox Church calls upon Christ our true God, by the prayers of his most pure Mother and all his saints. See 1 Chronicles 29:18.
Cyril of Jerusalem, in his explanation of the divine Liturgy, says: We make mention also of those who are before departed, first, of the Patriarchs, Prophets, Apostles, and Martyrs, that by their entreaties and intercession God may receive our prayers. (Cat. Myst. v. c. 9.)
Basil the Great, in his sermon on the day of the Forty Holy Martyrs, says: Whoever is afflicted has recourse to the Forty, and whoever is joyful runs to the same; the one that he may find relief from his sorrows, the other that he may keep his happiness. Here the pious wife is to be seen praying for her children;another asks the return of her absent husband; another the restoration of health to the sick. Yes; let your petitions be with the Martyrs.
265. Is there any testimony of holy Scripture to the mediatory prayer of the saints in heaven? The Evangelist John, in the Revelation, saw in heaven an angel, to whom was given much incense, that he should offer it, by the prayers of all saints, upon the golden altar which was before the throne; and the smoke of the incense ascended up by the prayers of the saints out of the hands of the angel before God.Revelation 8:3-4.
266. Is there any testimony of holy Scripture to beneficent apparitions of saints from heaven? The Evangelist St. Matthew relates that after the death of our Lord Jesus Christ upon the cross, many bodies of the saints which slept arose, and came out of the graves, after his resurrection, and went into the holy city, and appeared unto many.Matthew 27:52-53. And since a miracle so great could not be without some adequate end, we must suppose that the saints which then arose appeared for this, that they might announce the descent of Jesus Christ into hell, and his triumphal resurrection; and so move men born in the Church of the Old Testament to pass over the more readily into that of the New, then opened.
267. What testimonies are there to confirm us in the belief that the saints, after their departure, work miracles through certain earthly means? The second (fourth in the Greek) book of Kings testifies that by touching the bones of the Prophet Elisha a dead man was raised to life. 2 Kings 13:21. The Apostle Paul not only in his own immediate person wrought healings and miracles, but the same was done also in his absence by handkerchiefs and aprons taken from his body. Acts 19:12. By this example we may understand that the saints, even after their deaths, may in like manner work beneficently through earthly means, which have received from them holy virtue.
Gregory the Divine, in his first discourse against Julian, says: Thou wast not abashed by the sacrifices offered for Christ, nor didst fear the great athletes, John, Peter, Paul, James, Stephen, Luke, Andrew, Thecla, and the rest, who before and after these suffered for the truth; who withstood both fire and sword, the torturers, and all sufferings present or threatened, as if their bodies were not their own, or they had had no bodies at all. For what? That they might not, so much as by a word, betray their religion. To whom also great honors and triumphs are with just reason awarded: by whom devils are expelled and diseases healed: who appear in visions, and prophecy: whose very bodies, though separate, when touched or reverenced, have like power with their holy souls; and drops of whose blood, those least tokens of their suffering, like power with their bodies.
John Damascene writes thus: The relics of the saints have been given us by our Lord Jesus Christ as salutary springs, from which manifold blessings flow. And as if in explanation of this, he remarks, that through the mind their bodies also were inhabited of God. (Theol. lib. iv. cap. 15, 3, 4.) 268. Why is the Church holy?
Because she is sanctified by Jesus Christ through his passion, through his doctrine, through his prayer, and through the Sacraments. Christ loved the Church, and gave himself for it; that he might sanctify it, having cleansed it with the washing of water by the Word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy, and without blemish.Ephesians 5:25-27. In his prayer to God the Father for believers, Jesus Christ said among other things: Sanctify them through thy truth: thy Word is truth. And for their sakes I sanctify myself, that they also may be sanctified in truth.John 17:17-19.
269. How is the Church holy, when she has in her sinners?
Men, who sin, but purify themselves by true repentance, hinder not the Church from being holy; but impenitent sinners, either by the visible act of Church authority, or by the invisible judgment of God, are cut off from the body of the Church; and so she is, in respect of these, also kept holy.
Put away from among yourselves that wicked person.1 Corinthians 5:13. Nevertheless the foundation of God standeth sure, having this seal: The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.2 Timothy 2:19.
270. Why is the Church called Catholic, or, which is the same thing, Universal?
Because she is not limited to any place, nor time, nor people, but contains true believers of all places, times, and peoples. The Apostle Paul says that the Word of the Gospel is in all the world; and bringeth forth fruit (Colossians 1:5-6), and that in the Christian Church there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian nor Scythian, bond nor free: but Christ is all, and in all.Colossians 3:11. They which be of faith, are blessed with faithful Abraham.Galatians 3:9.
271. What great privilege has the Catholic Church?
She alone has the sublime promises that the gates of hell shall not prevail against her; that the Lord shall be with her even to the end of the world; that in her shall abide the glory of God in Christ Jesus throughout all generations forever; and consequently that she shall never apostatize from the faith, nor sin against the truth of the faith, or fall into error.
We undoubtingly confess, as sure truth, that the Catholic Church can not sin, nor err, nor utter falsehood in place of truth; for the Holy Ghost, ever working through his faithful ministers the fathers and doctors of the Church, preserves her from all error. (Missive of the Eastern Patriarchs on the Orthodox Faith, Art. 12.)
272. If the Catholic Church contains all true believers in the world, must we not acknowledge it to be necessary for salvation that every believer should belong to her?
Exactly so. Since Jesus Christ, in the words of St. Paul, is the Head of the Church, and he is the Saviour of the Body, it follows that, to have part in his salvation, we must necessarily be members of his body, that is, of the Catholic Church. Ephesians 5:23. The Apostle Peter writes that baptism saveth us after the figure of the ark of Noah. All who were saved from the general deluge were saved only in the ark; so all who obtain everlasting salvation obtain it only in the one Catholic Church.
273. What thoughts and remembrances should we associate with the name of the Eastern Church? In Paradise, planted in the East, was founded the first Church of our parents in innocence; and in the East, after the fall, was laid a new foundation of the Church of the redeemed, in the promise of a Saviour. In the East, in the land of Judæa, our Lord Jesus Christ, having finished the work of our salvation, laid the foundation of his own proper Christian Church: from thence she spread herself over the whole universe; and to this day the orthodox Catholic œcumenical faith, confirmed by the seven œcumenical Councils, is preserved unchanged in its original purity in the ancient Churches of the East, and in such as agree with them, as does by God’s grace the Church of Russia.
274. Why is the Church called Apostolic?
Because she has from the Apostles, without break or change, both her doctrine and the succession of the gifts of the Holy Ghost, through the laying on of consecrated, hands. In the same sense the Church is called also Orthodox, or Rightly-believing.
Ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God, and are built on the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone.Ephesians 2:19-20.
275. What does the Creed teach us, when it calls the Church Apostolic?
It teaches us to hold fast the Apostolical doctrine and tradition, and eschew such doctrine and such teachers as are not warranted by the doctrine of the Apostles. The Apostle Paul says: Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or our epistle.2 Thessalonians 2:15. A man that is a heretic after the first and second admonition reject.Titus 3:10. For there are many unruly, vain talkers and deceivers, especially they of the circumcision, whose mouths must be stopped; who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.Titus 1:10-11. But if thy brother neglect to hear the Church, let him be to thee as a heathen man and a publican.Matthew 18:17.
276. What ecclesiastical institution is there through which the succession of the Apostolical ministry is preserved? The ecclesiastical Hierarchy.
277. Whence originates the Hierarchy of the Orthodox Christian Church? From Jesus Christ himself, and from the descent of the Holy Ghost on the Apostles; from which time it is continued, in unbroken succession, through the laying on of hands, in the Sacrament of Orders. And he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the Body of Christ.Ephesians 4:11-12.
278. What hierarchical authority is there which can extend its sphere of action over the whole Catholic Church? An œcumenical Council.
279. Under what hierarchical authority are the chief divisions of the Catholic Church?
Under the Orthodox Patriarchs and the Most Holy Synod.
280. Under what ecclesiastical authority are lesser orthodox provinces and cities?
Under Metropolitans, Archbishops, and Bishops.
281. What rank in the Hierarchy is held by the Most Holy Russian Synod? The same rank with the Most Holy Orthodox Patriarchs. (See the Letters of the M. H. Patriarchs on the institution of the M. H. Synod.)
282. If any one desire to fulfill his duty of obedience to the Church, how may he learn what she requires of her children? This may be learned from holy Scripture, from the canons of the holy Apostles, the holy œcumenical and provincial Councils, and the holy Fathers, and from the books of Ecclesiastical Rules and Rubrics. On the Tenth Article.
283. Why does the Creed mention Baptism?
Because faith is sealed by Baptism, and the other Mysteries or Sacraments.
284. What is a Mystery or Sacrament? A Mystery or Sacrament is a holy act, through which grace, or, in other words, the saving power of God, works mysteriously upon man.
285. How many are the Sacraments?
Seven: 1. Baptism; 2. Unction with Chrism; 3. Communion; 4. Penitence; 5. Orders; 6. Matrimony; 7. Unction with Oil.
286. What virtue is there in each of these Sacraments?
1. In Baptism man is mysteriously born to a spiritual life.
2. In Unction with Chrism he receives a grace of spiritual growth and strength.
3. In the Communion he is spiritually fed.
4. In Penitence he is healed of spiritual diseases, that is, of sin.
5. In Orders he receives grace spiritually to regenerate, feed, and nurture others, by doctrine and Sacraments.
6. In Matrimony he receives a grace sanctifying the married life, and the natural procreation and nurture of children.
7. In Unction with Oil he has medicine even for bodily diseases, in that he is healed of spiritual.
287. But why does not the Creed mention all these Sacraments, instead of mentioning Baptism only?
Because Baptism was the subject of a question, whether some people, as heretics, ought not to be rebaptized; and this required a decision, which so came to be put into the Creed. On Baptism.
288. What is Baptism?
Baptism is a Sacrament, in which a man who believes, having his body thrice plunged in water in the name of God the Father, the Son, and the Holy Ghost, dies to the carnal life of sin, and is born again of the Holy Ghost to a life spiritual and holy. Except a, man be born of water and, of the Spirit, he can not enter into the kingdom of God. John iii. 5.
289. When and how began Baptism?
First, John baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.Acts 19:4. Afterwards, Jesus Christ, by his own example, sanctified Baptism, when he received it from John. Lastly, after his resurrection, he gave the Apostles this solemn commandment: Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.Matthew 28:19.
290. What is most essential in the administration of Baptism?
Trine immersion in water, in the name of the Father, and of the Son, and of the Holy Ghost.
291. What is required of him that seeks to be baptized?
Repentance and faith; for which cause, also, before Baptism the? recite the Creed. Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.Acts 2:38. He that believeth and is baptized shall be saved.Mark 16:16.
292. But why, then, are children baptized? For the faith of their parents and sponsors, who are also bound to teach them the faith so soon as they are of sufficient age to learn.
293. How can you show from holy Scripture that we ought to baptize infants? In the time of the Old Testament, infants were circumcised when eight days old; but Baptism in the New Testament takes the place of circumcision; consequently infants should also be baptized.
294. Whence does it appear that Baptism takes the place of circumcision? From the following words of the Apostle to believers: Ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, buried with him in Baptism.Colossians 2:11-12.
295. Why are there sponsors at Baptism? In order that they may stand sureties before the Church for the faith of the baptized, and after Baptism may take him in charge, to confirm him in the faith. (See Dion. Areop. on the Eccl. Hier. cap. ii.) 296. Why before baptizing do we use exorcism? To drive away the devil, who since Adam’s fall has had access to men, and power over them, as his captives and slaves. The Apostle Paul says, that all men, without grace, walk according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.Ephesians 2:2.
297. Wherein lies the force of exorcism? In the name of Jesus Christ, invoked with prayer and faith. Jesus Christ gave to believers this promise: In my name shall they cast out devils.Mark 16:17.
298. What force has the sign of the cross used on this and other occasions?
What the name of Jesus Christ crucified is when pronounced with faith by motion of the lips, the very same is also the sign of the cross when made with faith by motion of the hand, or represented in any other way.
Cyril of Jerusalem writes: Let us not be ashamed to confess the Crucified; let us boldly make the sign of the Cross on the forehead, and on every thing; on the bread which we eat; on the cups from which we drink; let us make it at our going out, and coming in; when we lie down to sleep, and when we rise; when we journey, and when we rest: it is a great safeguard, given to the poor without price, to the weak without labor. For this is the grace of God; a token for the faithful, and a terror for evil spirits. (Cat. Lect. xiii. 36.) 299. Whence have we the use of the sign of the Cross? From the very times of the Apostles. (See Dion. Areop. on the Eccl. Hier. cap. ii. and v.; also Tertull. de Coron. cap. iii.; de Resurr. cap. viii.) 300. What means the white garment which is put on after Baptism? The purity of the soul, and of the Christian life.
301. Why do they hang upon the baptized a Cross? As a visible expression and continual remembrance of Christ’s command: If any man will come after me, let him deny himself, and take up his cross, and follow me.Matthew 16:24.
302. What means the procession of the baptized round the font with a light?
Spiritual joy, joined with spiritual illumination.
303. How is this to be understood, that in the Creed we are made to confess one Baptism? In this sense: that Baptism can not be repeated.
304. Why can not Baptism be repeated?
Baptism is spiritual birth: a man is born but once; therefore he is also baptized but once.
305. What is to be thought of those who sin after Baptism? That they are more guilty in their sins than the unbaptized, since they had from God special help to do well, and have thrown it away. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning.2 Peter 2:20.
306. But is there not any way even for such as have sinned after Baptism to obtain pardon?
There is a way, which is penitence. On Unction with Chrism.
307. What is Unction with Chrism ?
Unction with Chrism is a Sacrament, in which the baptized believer, being anointed with holy chrism on certain parts of the body in the name of the Holy Ghost, receives the gifts of the Holy Ghost for growth and strength in spiritual life.
308. Is this Sacrament mentioned in holy Scripture? The inward grace of this Sacrament is spoken of by the Apostle John, as follows: But ye have an unction from the Holy One, and ye know all things. And the anointing which ye have received of him abideth in you, and ye need not that any man teach you;but as the same anointing teacheth you of all things, and is truth, and is no lie; and even as it hath taught you, abide therein.1 John 2:20; 1 John 2:27. In like manner the Apostle Paul also says: Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts.2 Corinthians 1:21-22.
Hence are taken the words pronounced at the Unction: The seal of the gift of the Holy Ghost.
309. Is the outward form of Unction with Chrism mentioned in holy Scripture?
It may well be supposed that the words of St. John refer to a visible as well as to an inward unction; but it is more certain that the Apostles, for imparting to the baptized the gifts of the Holy Ghost, used imposition of hands.Acts 8:14-16. The successors of the Apostles, however, in place of this, introduced unction with chrism, drawing, it may be, their precedent from the unction used in the Old Testament. Exodus 30:25; 1 Kings 1:39. (Dion. Areop. de Eccl. Hier. cap. iv.) 310. What is to be remarked of the holy Chrism?
This: that its consecration is reserved to the heads of the Hierarchy, as successors of the Apostles, who used the laying on of their own hands to communicate the gifts of the Holy Ghost.
311. What is specially signified by anointing the forehead? The sanctification of the mind, or thoughts.
312. What by anointing the chest? The sanctification of the heart, or desires.
313. What by anointing the eyes, ears, and lips? The sanctification of the senses.
314. What by anointing the hands and feet? The sanctification of the works and whole walk of the Christian. On the Communion.
315. What is the Communion? The Communion is a Sacrament, in which the believer, under the forms of bread and wine, partakes of the very Body and Blood of Christ, to everlasting life.
316. How was this Sacrament instituted?
Jesus Christ, immediately before his passion, consecrated it for the first time, exhibiting in it by anticipation a lively image of his sufferings for our salvation; and after having administered it to the Apostles, he gave them at the same time a commandment ever after to perpetuate this Sacrament.
317. What is to be noticed of the Sacrament of the Communion in regard to divine service in the Church?
This: that it forms the chief and most essential part of divine service.
318. What is the name of that service in which the Sacrament of the Communion is consecrated? The Liturgy.
319. What means the word Liturgy?
Common service, but the name Liturgy is specially appropriated to that divine service in which the Sacrament of the Communion is consecrated.
320. What is to be noted of the place where the Liturgy is celebrated?
It must always be consecrated in a temple, the table in which, or at least, if there be no such table, the antimense on which the Sacrament is consecrated, must have been consecrated by a Bishop.
321. Why is the temple called a church?
Because the faithful, who compose the Church, meet in it for prayer and Sacraments.
322. Why is the table, on which the Sacrament of the Communion is consecrated, called the throne?
Because on it Jesus Christ, as King, is mystically present.
323. What general order of parts may be remarked in the Liturgy?
This: that first the elements are prepared for the Sacrament; secondly, the faithful are prepared for the Sacrament; lastly, the Sacrament itself is consecrated.
324. What is the name for that part of the Liturgy in which the elements are prepared for the Sacrament?
Proskomidè, προσκομιδη.
325. What is the meaning of the word Proskomidè?
Offertory.
326. Why is this name given to the first part of the Liturgy? From the custom of the primitive Christians to offer in the Church bread and wine for the celebration of the Sacrament. On the same account this bread is called prosphora, which means oblation.
327. In what consists the Offertory, as a part of the Liturgy? In this: that with mention made of the prophecies and types, and partly also of the events themselves, relating to the birth and suffering of Jesus Christ, a portion is taken from the prosphora for use in the Sacrament, and likewise a portion of wine mixed with water is poured off into the holy chalice, while the celebrator makes commemoration of the whole Church, honors the glorified saints, prays for the living and the departed, especially for the ruling powers, and for those who, of their own faith and zeal, have brought prosphoræ, or oblations.
328. Of what kind should be the bread for the Sacrament?
Such as the name itself of bread, the holiness of the Mystery, and the example of Jesus Christ and the Apostles all require; that is, leavened, pure, wheaten bread.
329. What is signified by this, that the bread or loaf which is strictly to be used for the Communion is only one?
It signifies, as the Apostle explains, that we, being many, are one bread, and one body; for we are all partakers of that one bread.1 Corinthians 10:17.
330. Why is the bread, when prepared for the Communion, called the Lamb?
Because it is the figure of Jesus Christ suffering, as was in the Old Testament the Paschal Lamb.
331. What was the Paschal Lamb? The lamb which the Israelites, by God’s command, killed and ate in memory of their deliverance from destruction in Egypt.
332. Why is the wine for the Sacrament of the Communion mixed with water?
Because the whole of this celebration is ordered so as to figure forth the sufferings of Christ; and when he suffered there flowed from his pierced side blood and water.
333. What name has that part of the Liturgy in which the faithful are prepared for the Sacrament? The ancients called it the Liturgy of the Catechumens; because, besides baptized communicants, the catechumens, also, who are preparing for Baptism, and the penitents, who are not admitted to communion, may be present at it.
334. With what does this part of the Liturgy begin? With the Blessing, or glorification of the Kingdom of the Most Holy Trinity.
335. In what consists this part of the Liturgy? In prayers, singing, and reading from the books of the Apostles, and from the Gospel.
336. "With what does it end? With the order given to the catechumens to go out and leave the church.
337. What is the name for that part of the Liturgy in which the Sacrament itself is celebrated and consecrated? The Liturgy of the Faithful; because the faithful only, that is, the baptized, have the right to be present at this service.
338. What is the most essential act in this part of the Liturgy? The utterance of the words which Jesus Christ spake in instituting the Sacrament: Take, eat; this is my body. Drink ye all of it; for this is my Blood of the New Testament.Matthew 26:26-28. And after this the invocation of the Holy Ghost, and the blessing the gifts, that is, the bread and wine which have been offered.
339. Why is this so essential?
Because at the moment of this act the bread and wine are changed, or transubstantiated, into the very Body of Christ, and into the very Blood of Christ.
340. How are we to understand the word transubstantiation? In the exposition of the faith by the Eastern Patriarchs, it is said that the word transubstantiation is not to be taken to define the manner in which the bread and wine are changed into the Body and Blood of the Lord; for this none can understand but God; but only thus much is signified, that the bread truly, really, and substantially becomes the very true Body of the Lord, and the wine the very Blood of the Lord. In like manner John Damascene, treating of the Holy and Immaculate Mysteries of the Lord, writes thus: It is truly that Body, united with Godhead, which had its origin from the Holy Virgin; not as though that Body which ascended came down from heaven, but because the bread and wine themselves are changed into the Body and Blood of God. But if thou seekest after the manner how this is, let it suffice thee to be told that it is by the Holy Ghost; in like manner as, by the same Holy Ghost, the Lord formed flesh to himself, and in himself, from the Mother of God; nor know I aught more than this, that the Word of God is true, powerful, and almighty, but its manner of operation unsearchable. (J. Damasc. Theol. lib. iv. cap. 13, § 7.) 341. What is required individually of every one who desires to approach the Sacrament of the Communion? To examine his conscience before God, and to cleanse it from sin by penitence; for doing which he has helps in fasting and prayer.
Let a man examine himself, and so let him eat of that bread, and drink of that cup; for he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s Body.1 Corinthians 11:28-29.
342. What benefit does he receive who communicates in the Body and Blood of Christ?
He is in the closest manner united to Jesus Christ himself, and, in him, is made partaker of everlasting life.
He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him.John 6:56. Whoso eateth my Flesh, and drinketh my Blood, hath eternal life.John 6:54.
343. Ought we to communicate often in the holy Mysteries? The primitive Christians communicated every Lord’s Day; but now few have such purity of life as to be always prepared to approach so great a Mystery. Our Mother the Church calls on all, who would live religiously, to confess before their ghostly Father, and communicate in the Body and Blood of Christ, four times yearly, or even every month, but requires all, without exception, to receive it at the least once in the year. (See Orthod. Confess. Pt. I. Q. 90.) 344. What part can they have in the divine Liturgy who only hear it without approaching the holy Communion?
They may and should take part in the Liturgy by prayer and faith, and especially by a continual remembrance of our Lord Jesus Christ, who expressly has commanded us to do this in remembrance of him.Luke 22:19.
345. What should we remember at that time in the Liturgy when they make the Procession with the Gospel?
Jesus Christ appearing to preach the Gospel. So also while the Gospel is reading, we should have the same attention and reverence as if we saw and heard Jesus Christ himself.
346. What should we remember at that time in the Liturgy when they make the Procession with the gifts from the table of preparation to the altar?
Jesus Christ going to suffer voluntarily, as a victim to the slaughter, while more than twelve legions of angels were ready around to guard him as their King. The King of kings, and Lord of lords, cometh to be slaughtered. (Hymn for the Liturgy on the Great Sabbath.)
347. What should we remember at the moment of the consecration of the Sacrament, and while the clergy are communicating within the altar? The mystical supper of Jesus Christ himself with his Apostles; his suffering, death, and burial.
348. What is set forth after this, by the drawing back of the veil, the opening of the royal doors, and the appearance of the holy gifts? The appearance of Jesus Christ himself after his resurrection.
349. What is figured by the last showing of the holy gifts to the people, after which they are hid from view? The ascension of Jesus Christ into heaven.
350. Will the use of the Sacrament of the holy Communion continue ever in the true Church of Christ?
Assuredly it will ever continue, even to Christ’s coming again, agreeably to the words of the Apostle Paul: For as oft as ye eat this bread, and drink this cup, ye do show forth the Lord’s death till he come.1 Corinthians 11:26. On Penitence.
351. What is Penitence?
Penitence is a Sacrament, in which he who confesses his sins is, on the outward declaration of pardon by the priest, inwardly loosed from his sins by Jesus Christ himself.
352. What is the origin of this Sacrament?
They who came to John the Baptist, who preached the baptism of repentance for the remission of sins, confessed their sins. Mark i. 4, 5. The Apostles were promised by Jesus Christ power to forgive sins, when he said, Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven.Matthew 18:18. And after his resurrection he actually gave them this power, saying, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them and whosesoever sins ye retain, they are retained.John 20:22-23.
353. What is required of the penitent?
Contrition for his sins, with a full purpose of amendment of life, faith in Jesus Christ, and hope in his mercy. For godly sorrow worketh repentance to salvation, not to be repented of.2 Corinthians 7:10. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby.Ezekiel 33:19. To him, that is to Jesus Christ, give all the Prophets witness, that through his name whosoever believeth in him shall receive remission of sins.Acts 10:43.
354. Are there not besides certain preparations and aids to Penitence?
Such are fasting and prayer.
355. Is there not besides these a certain special mean used by holy Church for cleansing and giving peace to the conscience of the penitent?
Such a mean is the epitimia, or penance.
356. What is the epitimia? The word means punishment. See 2 Corinthians 2:6. Under this name are prescribed to the penitent, according as may be requisite, divers particular exercises of piety, and divers abstinences or privations, serving to efface the unrighteousness of sin, and to subdue sinful habit; as, for instance, fasting beyond what is prescribed for all, or for grievous sins suspension from the holy Communion for a given time. On Orders.
357. What are Orders t
Orders are a Sacrament, in which the Holy Ghost, by the laying on of the Bishop’s hands, ordains them that be rightly chosen to minister sacraments, and to feed the flock of Christ.
Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.1 Corinthians 4:1.
Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood.Acts 20:28.
358. What is it to feed the Church? To instruct the people in faith, piety, and good works.
359. How many necessary degrees are there of Orders?
Three: those of Bishop, Priest, and Deacon.
360. What difference is there between them? The Deacon serves at the Sacraments; the Priest hallows Sacraments in dependence on the Bishop; the Bishop not only hallows the Sacraments himself, but has power also to impart to others, by the laying on of his hands, the gift and grace to hallow them. Of the Episcopal power the Apostle Paul thus writes to Titus: For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city.Titus 1:5. And to Timothy: Lay hands suddenly on no man.1 Timothy 5:22. On Matrimony.
361. What is Matrimony?
Matrimony is a Sacrament, in which, on the free promise of the man and woman before the priest and the Church to be true to each other, their conjugal union is blessed to be an image of Christ’s union with the Church, and grace is asked for them to live together in godly love and honesty, to the procreation and Christian bringing up of children.
362. Whence does it appear that Matrimony is a Sacrament? From the following words of the Apostle Paul: A man shall leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This Sacrament is great: but I speak concerning Christ and the Church.Ephesians 5:31-32.
363. Is it the duty of all to marry?
No. Virginity is better than wedlock, if any have the gift to keep it undefiled. Of this Jesus Christ has said expressly: All men can not receive this saying, save they to whom it is given. He that is able to receive it, let him receive it.Matthew 19:11-12. And the Apostle says: I say therefore to the unmarried and widows, It is good for them if they abide even as I; but if they can not contain, let them marry. . . . He that is unmarried careth for the things that belong to the Lord, how he may please the Lord; but he that is I married careth for the things that are of the world, how he may please his wife. . . . He that giveth his virgin in marriage doeth well; but he that giveth her not in marriage doeth better.1 Corinthians 7:8-9; 1 Corinthians 7:32-33; 1 Corinthians 7:38. On Unction with Oil.
364. What is Unction with Oil? I
Unction with Oil is a Sacrament, in which, while the body is anointed with oil, God’s grace is invoked on the sick, to heal him of spiritual and bodily infirmities.
365. Whence is the origin of this Sacrament? From the Apostles, who, having received power from Jesus Christ, anointed with oil many that were sick, and healed them.Mark 6:13. The Apostles left this Sacrament to the priests of the Church, as is evident from the following words of the Apostle James: Is any sick among you? let him call for the elders 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, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.James 5:14-16. On the Eleventh Article.
366. What is the resurrection of the dead, which, in the words of the Creed, we look for or expect? An act of the almighty power of God, by which all bodies of dead men, being reunited to their souls, shall return to life, and shall thenceforth be spiritual and immortal.
It is sown a natural body, it is raised a spiritual body.1 Corinthians 15:44. For this corruptible must put on incorruption, and this mortal must put on immortality.1 Corinthians 15:53.
367. How shall the body rise again after it has rotted and perished in the ground?
Since God formed the body from the ground originally, he can equally restore it after it has perished in the ground. The Apostle Paul illustrates this by the analogy of a grain of seed, which rots in the earth, but from which there springs up afterwards a plant, or tree. That which thou sowest is not quickened except it die.1 Corinthians 15:36.
368. Shall all, strictly speaking, rise again?
All, without exception, that have died; but they who at the time of the general resurrection shall be still alive shall have their present gross bodies changed in a moment, so as to become spiritual and immortal.
We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.1 Corinthians 15:51-52.
369. When shall the resurrection of the dead be? At the end of this visible world?
370. Shall the world then too come to an end?
Yes; this corruptible world shall come to an end, and shall be transformed into another, incorruptible.
Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.Romans 8:21. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.2 Peter 3:13.
371. How shall the world be transformed? By fire. The heavens and the earth, which are now, by the same, that is, by God’s word, are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.2 Peter 3:7.
372. In what state are the souls of the dead till the general resurrection? The souls of the righteous are in light and rest, with a foretaste of eternal happiness; but the souls of the wicked are in a state the reverse of this.
373. Why may we not ascribe to the souls of the righteous perfect happiness immediately after death?
Because it is ordained that the perfect retribution according to works shall be received by the perfect man after the resurrection of the body and God’s last judgment. The Apostle Paul says: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.2 Timothy 4:8. And again: We must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.2 Corinthians 5:10.
374. Why do we ascribe to the souls of the righteous a foretaste of bliss before the last judgment? On the testimony of Jesus Christ himself, who says in the parable that the righteous Lazarus was immediately after death carried into Abraham’s bosom. Luke 16:22.
375. Is this foretaste of bliss joined with a sight of Christ’s own countenance?
It is so more especially with the saints, as we are given to understand by the Apostle Paul, who had a desire to depart, and to be with Christ.Php 1:23.
376. What is to be remarked of such souls as have departed with faith, but without having had time to bring forth fruits worthy of repentance?
This: that they may be aided towards the attainment of a blessed resurrection by prayers offered in their behalf, especially such as are offered in union with the oblation of the bloodless sacrifice of the Body and Blood of Christ, and by works of mercy done in faith for their memory.
377. On what is this doctrine grounded? On the constant tradition of the Catholic Church; the sources of which may be seen even in the Church of the Old Testament. Judas Maccabæus offered sacrifice for his men that had fallen. 2Ma 12:43. Prayer for the departed has ever formed a fixed part of the divine Liturgy, from the first Liturgy of the Apostle James. St. Cyril of Jerusalem says: Very great will be the benefit to those souls for which prayer is offered at the moment when the holy and tremendous Sacrifice is lying in view. (Lect. Myst. v. 9.)
St. Basil the Great, in his prayers for Pentecost, says that the Lord vouchsafes to receive from us propitiatory prayers and sacrifices for those that are kept in Hades, and allows us the hope of obtaining for them peace, relief, and freedom. On the Twelfth Article.
378. What is the life of the world to come T The life that shall be after the resurrection of the dead and the general judgment of Christ.
379. What kind of life shall this be? For those who believe, who love God, and do what is good, it shall be so happy that we can not now even conceive such happiness. It doth not yet appear what we shall be.1 John 3:2. I knew a man in Christ, says the Apostle Paul, who was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.2 Corinthians 12:2-4.
380. Whence shall proceed this so great happiness? From the contemplation of God in light and glory, and from union with him. For now we see through a glass darkly, but then face to face: now I know in part, but then shall I know, even as also I am known.1 Corinthians 13:12.
Then shall the righteous shine forth as the sun, in the kingdom of their Father.Matthew 13:43. God shall be all in all.1 Corinthians 15:28.
381. Shall the body also share in the happiness of the soul?
Yes; it too will be glorified with the light of God, as Christ’s body was at his transfiguration on Mount Tabor.
It is sown in dishonor, it is raised in glory.1 Corinthians 15:43. As we have borne the image of the earthy, that is, of Adam, we shall also bear the image of the heavenly.1 Corinthians 15:49.
382. Will all be equally happy?
No. There will be different degrees of happiness, in proportion as every one shall have here endured the fight of faith, love, and good works. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead.1 Corinthians 15:41-42.
383. But what will be the lot of unbelievers and transgressors?
They will be given over to everlasting death--that is, to everlasting fire, to everlasting torment, with the devils.
Whosoever was not found written in the book of life was cast into the lake of fire.Revelation 20:15. And, That is the second death.Revelation 20:14. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.Matthew 25:41. And these shall go away intoeverlasting punishment, but the righteous into life eternal.Matthew 25:46. It is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: where their worm dieth not, and the fire is not quenched.Mark 9:47-48.
384. Why will such severity be used with sinners? Not because God willed them to perish; but they of their own will perish, because they receive not the love of the truth, that they might be saved.2 Thessalonians 2:10.
385. Of what benefit will it be to us to meditate on death, on the resurrection, on the last judgment, on everlasting happiness, and on everlasting torment?
These meditations will assist us to abstain from sin, and to wean our affections from earthly things; they will console ns for the absence or loss of worldly goods, incite us to keep our souls and bodies pure, to live to God and to eternity, and so to attain everlasting salvation.