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Chapter 10MogilaPravIsp.1.10

О восьмом члене Символа веры

The Eighth Article of the Creed

This section poses the question about the eighth article of the Creed, which concerns the Holy Spirit.

Question 69. What is the eighth article of the faith?

The Divinity and Procession of the Holy Spirit

The text explains that the Holy Spirit is God, consubstantial with the Father and the Son, and proceeds from the Father alone, citing Scripture and Church Fathers.

Answer. "And in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father, who with the Father and the Son is worshiped and glorified, who spoke through the prophets."✦✦✦1 Question 70. What does this article of the faith teach? Answer. Three truths. First, that the Holy Spirit is God, consubstantial with the Father and the Son, as is clear from the words of the Apostle, who says: "There are varieties of gifts, but the same Spirit; and there are varieties of ministries, but the same Lord.✦2 . . who works all things in all" (1 Cor.✦ 12:4–6).✦ And in another place: "The grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit, be with you all" (2 Cor.✦3 (13:13).4 If in these places the Holy Spirit is sometimes placed first, and sometimes the Son, the reason for this is that the three Persons are consubstantial and of equal honor. But not because either the Son has a substance different from the Spirit, or the Spirit from the Son. No, but because, as we have said, they are consubstantial and of equal honor, and because both the Son and the Spirit immediately and equally, together have their origin from the Father; the Son by generation, and the Spirit by procession.5 The Apostle Peter also showed this in the Acts of the Apostles when he said to Ananias, "Why has Satan filled your heart to lie to the Holy Spirit? And at the close of his speech he adds: "You have not lied to men, but to God" (Acts✦ 5:3–4). Therefore, the Holy Spirit is God.

The Filioque Controversy and Church Authority

This section delves into the historical and theological aspects of the Holy Spirit's procession, specifically addressing the Filioque clause and affirming the authority of the Orthodox Church.

Question 71. Secondly, what does this article teach? Answer. It teaches that the Holy Spirit proceeds from the Father alone, as the source and beginning of the Godhead.✦6 The Savior himself teaches this in the words: "But when the Comforter comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father" (Jn.✦ 15:26).✦ Saint Athanasius, in his Creed, explains this teaching as follows: "The Holy Spirit is from the Father, not made, not created, not begotten, but proceeds.7 God and the Father (St. Athanasius, in the Sacred8 Questions.9 He alone is the cause of the two Persons, and He is unbegotten.10 The Son is begotten of the Father alone, as from His cause; the Holy Spirit proceeds from the Father alone, as from His cause, and is sent into the world through the Son.11 And Gregory the Theologian (Oration 3, On Theology) says this: “The Holy Spirit proceeds from the Father: insofar as He proceeds from Him, He is not a creature; insofar as He is unbegotten, He is not the Son; insofar as He stands between the Unbegotten and the Begotten, He is God.”12 This is treated in more detail under the first article. So it's enough for us to hold firmly and to believe what Christ taught us, what the Eastern Catholic and Orthodox Church believes, and what she confessed at the Second Ecumenical Council: she confirmed the Creed without the addition “and from the Son”; and those who added the words “and from the Son” were condemned not only by the Eastern Orthodox and Catholic Church but by the Western Roman Church as well.13 The proof of this is two silver plaques, on one of which the Holy Creed was inscribed in Greek and on the other in Latin, without the added words “and from the Son.” In the year 809 after the birth of Christ, as Baronius reports, these plaques were hung by order of Pope Leo III of Rome in the church of St.14 Peter.15 Therefore, whoever remains firmly and unshakably in this faith can undoubtedly hope to receive salvation, since he does not depart in the least from the common mind of the Church.

The Holy Spirit as Author of Scripture and Councils

The text explains that the Holy Spirit is the divine author of Holy Scripture and the guiding force behind the decrees of Ecumenical and Local Councils.

Question 72. Thirdly, what does this article teach? Answer. It teaches that the Holy Spirit is the Author of Holy Scripture, both the Old and the New, and that he spoke it through many intermediaries.16 It follows that the Scripture of both the Old and the New Testament is the teaching of the Holy Spirit. And so we must believe that everything the Holy Fathers decreed at all the Ecumenical and Local Orthodox Councils, wherever those councils were convened, comes from the Holy Spirit — just as the Apostles said at their own Council: "It seemed good to the Holy Spirit and to us" (Acts17 15:28). Following their example, the other Orthodox Councils confirmed their own decrees with a similar closing formula.

The Seven Gifts of the Holy Spirit

This section introduces the concept of the seven gifts of the Holy Spirit, referencing their presence in Christ and their scriptural basis.

Question 73. How many gifts of the Holy Spirit are there, and what are they? Answer. There are seven gifts. Scripture speaks of them in the Apocalypse: “and seven lamps of fire were burning before the throne, which are the seven Spirits of God” (Rev.18 4:5). These gifts of the Spirit were present — or better, the Spirit himself was present — in Christ more abundantly and more completely than in any other human being, as the Prophet says: “and the Spirit of God will rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness; the spirit of the fear of God will fill him” (Is.1920 11:2–3). The Evangelist John confirms this when he says: “And the Word became flesh and dwelt among us,21 .22

The Gift of Wisdom

The text defines the gift of wisdom as divine insight, contrasting it with worldly wisdom and emphasizing its importance for spiritual life.

. full of grace and truth, and we beheld His glory, glory as of the only-begotten of the Father.23 And of His fullness we have all received, and grace for grace" (John24 1:14, 18). For the Spirit was in Christ, one in essence with Him in His divinity, and it was the Spirit who filled Him with wisdom and grace.25 As it is written: "And the Child grew and grew strong in spirit, filled with wisdom, and the grace of God was upon Him" (Luke 2:40). All of this has to be understood as referring to Christ's human nature.26 Question 74. What is the first gift of the Holy Spirit? Answer. The first gift is wisdom—specifically, the wisdom that comes down from above, the wisdom the Apostle speaks of: "the wisdom from above is first of all pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, free of uncertainty and free of hypocrisy" (James27 3:17). Set against this wisdom is the wisdom of the flesh, in the Apostle's words: "in simplicity and godly sincerity, not in fleshly wisdom but by the grace of God, we have conducted ourselves in the world" (2 Cor. 1:12). Against this fleshly and worldly wisdom the same Apostle, drawing his testimony from the Old Testament (Isa. 29:14; 33:18), says: "I will destroy the wisdom of the wise, and I will reject the understanding of the discerning. Where is the wise one? Where is the scribe? Where is the debater of this age? Hasn't God made the wisdom of this world foolish?" (1 Cor.28 1:19–20).

The Gift of Understanding

This section explains the gift of understanding as the ability to grasp divine mysteries and God's will, highlighting its opposite in thoughtlessness and unbelief.

Question 75. What is the second gift of the Holy Spirit?✦ Answer. This is the gift of understanding—the ability to grasp God's mysteries and will.29 Scripture teaches this about it: "And every skilled craftsman, to whom the Lord gave wisdom and understanding in these things, to know how to carry out all the work that belongs to the sanctuary, according to everything the Lord had commanded" (Ex.30 36:1). And of Daniel and the young men with him it says: "God gave them insight and wisdom in every kind of learning, and Daniel had understanding of every vision and dream" (Dan. 1:17). And elsewhere: "Then he opened their minds to understand the Scriptures" (Lk. 24:45). And the Apostle says: "May the Lord give you understanding in everything" (2 Tim. 2:7). The opposite of this understanding is thoughtlessness and unbelief.31 The Lord says, "How foolish you are, and how slow to believe all that the prophets have spoken!" (Luke 24:25). And elsewhere the Apostle says, "Are you so foolish? Having begun in the Spirit, are you now finishing in the flesh?"32 (Gal.

The Gift of Counsel

The text describes the gift of counsel as guiding actions towards God's glory and salvation, contrasting it with the counsel of the ungodly.

3:3).33 Question 76. What is the third gift34 of the Holy Spirit? Answer. The third gift of the Holy Spirit is counsel, which works toward the glory of God and the salvation of the human soul, and which agrees with the truth.✦35 Scripture speaks of it this way: "For I did not shrink from declaring to you the whole will of God" (Acts✦36 20:27).✦ Its opposite is the counsel of the ungodly, which the Psalmist spoke of: "Blessed is the man who has not walked in the counsel of the ungodly" (Ps.✦ 1:1).✦ And in another place: "The Lord overturns the counsels of the nations, he rejects the thoughts of peoples, and he rejects the counsels of princes" (Ps.✦37 32:10).✦

The Gift of Fortitude

This section defines fortitude as the spiritual strength to face temptations and stand firm in faith, contrasting it with fear.

Question 77. What is the fourth gift of the Holy Spirit?✦ Answer. Fortitude — because it's by keeping every bit of our firmness and courage in the faith that we're able to stand up to the various temptations that come.38 Scripture says of this gift: "Be watchful, stand firm in the faith, be courageous, be strong" (1 Cor. 16:13). And in another place: "Stand, then, with your waist belted with truth, wearing the breastplate of righteousness, and with your feet shod in readiness for the gospel of peace. Above all, take up the shield of faith, with which you will be able to quench all the flaming arrows of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God" (Eph.39 6:14–17). The opposite of fortitude is fear—the fear the Psalmist described when he said: "There they were terrified with fear, where there was nothing to fear" (Ps.40 13:5). Our Lord Jesus Christ forbids us to hold on to such fear, saying: "Do not be afraid of those who kill the body, and after that can do nothing more" (Luke4142 12:4).

The Gift of Knowledge

The text describes the gift of knowledge as understanding God's law and will, contrasting it with ignorance of God's ways.

Question 78. What is the fifth gift of the Holy Spirit?✦ Answer. The fifth gift of the Holy Spirit is knowledge.✦43 The holy Psalmist explains it this way: "Will he who instructs the nations not rebuke — he who teaches humanity knowledge?" (Ps. 93:10).44 And another Prophet says: "And I will give you shepherds after my own heart, and they will feed you with understanding" — that is, with knowledge (Jer.✦45 3:15). This knowledge, or knowing, has to be aimed at one thing: understanding the will of God and the law of God. Its opposite is ignorance of God's law and will—the ignorance the Psalmist speaks of: 'Pour out your wrath on the nations that do not know you, and on the kingdoms that have not called on your name' (Ps.46 78:6).

The Gift of Godliness

This section defines godliness as true devotion rooted in prayer and good works, distinguishing it from outward, hypocritical piety.

Question 79. What is the sixth gift of the Holy Spirit?✦ Answer. Godliness.47 Along with true faith, it rests on persistent prayer and good works. The Apostle says this about it: "Godliness is profitable for all things, holding the promise of the life that now is and of the life to come" (1 Tim.48 4:8).49 So the only people rightly called godly are those who send up unceasing prayers to God and keep away from every kind of ungodliness and sin. What is meant here is not the outward godliness the Pharisees had, but godliness that is true and of the heart — otherwise the Lord would say of it too: "These people honor Me with their mouth and with their lips, but their heart is far from Me" (Matt.5051 15:8).52 And again: "Blind Pharisee, first clean the inside of the cup and the dish, so that the outside may be clean as well" (Matt.5354 23:26).

The Gift of the Fear of God

The text explains the gift of the fear of God as a filial reverence rooted in love, leading to obedience, and contrasting it with servile fear.

Question 80. What is the seventh gift of the Holy Spirit?✦ Answer. The fear of God. It should be like the fear children have toward their parents, not the fear slaves have toward their masters. The Psalmist speaks of the first kind: "Fear the Lord, all you His saints, for those who fear Him lack nothing" (Ps.55 33:10). The Apostle speaks of the second kind: "There is no fear in love, but perfect love drives fear out, because fear has torment in it; and whoever is afraid has not been made perfect in love" (1 John56 4:18). To fear God in this way — that57 that is,58 out of love — this is what Scripture commands when it says: “You who fear the Lord, praise him; all you offspring of Jacob, glorify him; and let all the offspring of Israel stand in awe of him” (Ps.59 21:24). Anyone who fears the Lord in this way keeps his commandments, as it is written: “If anyone loves me, he will keep my word” (Jn.60 14:23).

The Fruits of the Holy Spirit

This section introduces the nine fruits of the Holy Spirit, as listed by the Apostle Paul, and suggests that other virtues also stem from the Spirit's work.

Question 81. How many fruits of the Holy Spirit are there, and what are they?✦ Answer. There are nine fruits of the Holy Spirit, or signs of divine grace, according to the Apostle Paul, who says: "But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, mercy, faith, gentleness, self-control" (Gal.61 5:22–23). But we should believe that other virtues too ought to be called fruits of the Holy Spirit, since they come from Him, and it's with His help that a person carries them out. That's why the Apostle Paul doesn't say "for these alone there is no law," but "against such things" (v.62 23), for there are other virtues like these as well.

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Вопрос 69. Какой восьмой член веры?

Ответ. «И в Духа Святаго, Господа, Животворящаго, Иже от Отца исходящаго, Иже со Отцем и Сыном спокланяема и сславима, глаголавшаго пророки»

Вопрос 70. Чему учит сей член веры?

Ответ. Трем истинам. Во-первых, что Дух Святый есть Бог, единосущный Отцу и Сыну, как явствует из слов Апостола, который говорит: «Разделения же дарований суть, а Тойжде Дух: и разделения служений суть, а Тойжде Господь. . . действуяй вся во всех» (1Кор. 12, 4–6). И в другом месте: «Благодать Господа нашего Иисуса Христа и любы Бога и Отца и общение Святаго Духа со всеми вами» (2Кор.

13, 13). Если в сих местах поставляется прежде иногда Дух Святый, иногда Сын, сему причина та, что три Лица единосущны и равночестны. Но не потому, чтобы или Сын имел существо, различное от Духа, или Дух от Сына. Нет, но поскольку, как мы сказали, Они единосущны и равночестны, и поскольку и Сын и Дух непосредственно и равно, вместе имеют начало от Отца; Сын рождением, а Дух исхождением. Сие же самое и в Деяниях Апостольских показал Апостол Петр; он говорит Анании: «почто исполни сатана сердце твое солгати Духу Святому». И в заключение речи своей прибавляет: «не человеком солгал еси, но Богу» (Деян. 5, 3–4). Следовательно Дух Святый есть Бог.

Вопрос 71. Во-вторых, чему учит сей член?

Ответ. Учит, что Дух Святый исходит от одного Отца, как источника и начала Божества. Сему научает Сам Спаситель словами: «егда же приидет Утешитель, егоже Аз послю вам от Отца, Дух истины, Иже от Отца исходит» (Ин. 15, 26). Святый Афанасий в Символе своем сие учение так изъясняет: “Дух Святый от Отца не создан, не сотворен, не рожден, но исходит. Бог и Отец (св. Афанасий в Свящ. Воп.

4) один есть виновник двух Лиц, и не рожден. Сын от одного Отца, как от причины рожден: Дух Святый от одного Отца как от причины исходит, а чрез Сына в мир посылается”. И Григорий Богослов (сл. 3 о Богословии) так говорит: “Дух Святый от Отца исходящий: поколику от Него исходит, не есть тварь; поколику не рожден, не есть Сын: поколику есть средний между Нерожденным и Рожденным, есть Бог”. О сем подробнее сказано в первом члене. И так довольно для нас твердо содержать и веровать, чему научил нас Христос, чему верует Восточная Кафолическая и Православная Церковь, и что исповедала на Втором Вселенском Соборе: она утвердила Символ без прибавления «и от Сына»; а тех, которые прибавили слово «и от Сына», подвергла осуждению не только Восточная Православная и Кафолическая Церковь, но и Западная Римская. Доказательством сему служат две серебряные доски, из которых на одной начертан был Священный Символ веры на Греческом языке, а на другой – на Латинском, без прибавления слова: «и от Сына». Сии доски в 809 году по Рождестве Христове, как говорит Бароний, по повелению Папы Римского Льва III, повешены были во храме Св.

Петра. Посему, кто твердо и непоколебимо пребывает в вере сей, тот несомненно может надеяться получить спасение, так как он нимало не отступает от общего мнения Церкви.

Вопрос 72. В-третьих, чему учит сей член?

Ответ. Учит, что Дух Святый есть Творец Священного Писания, как Ветхого, так и Нового, и что Он изглаголал оное чрез многих посредников. Следовательно, Писание как Ветхого, так и Нового Завета есть учение Святаго Духа. А посему должно верить, что все то, что ни постановили Святые Отцы, на всех Вселенских и Поместных Православных Соборах, где бы они не были составлены, происходит от Духа Святаго как Апостолы на Соборе своем сказали: «изволися бо Святому Духу и нам» (Деян. 15, 28). По примеру их и прочие Православные Соборы подобным заключением утвердили свои постановления.

Вопрос 73. Сколько даров Духа Святаго, и какие они?

Ответ. Даров семь. О них Писание говорит в Апокалипсисе: «и седмь свешников огненных горящих пред престолом, иже суть седмь духов Божиих» (Откр. 4, 5). Сии дары Духа были, или, лучше сказать, Сам Дух был во Христе обильнее и совершеннее, нежели во всяком другом человеке, как говорит Пророк: «и почиет на нем Дух Божий, дух премудрости и разума, дух совета и крепости, дух ведение и благочестия: исполнит Его дух страха Божия» (Ис. 11, 2–3). Сие подтверждает Евангелист Иоанн, говоря: «и Слово плоть быст и вселися в ны. .

. исполн благодати и истины, и видехом славу Его, славу яко Единороднаго от Отца. И от исполнения Его мы еси прияхом и благодать возблагодать» (Ин. 1, 14, 18). Ибо во Христе был Дух, как единосущный Ему по Божеству, Который исполнил Его мудростию и благодатию. По словам: «Отроча же растяше и крепляшеся духом, исполнялся премудрости: и благодать Божия бе на Нем» (Лк. 2, 40). Все сие должно разуметь о человеческом естестве Христовом.

Вопрос 74. Какой первый дар Святаго Духа?

Ответ. Первый дар есть мудрость, именно мудрость, сходящая свыше, о которой говорит Апостол: «свыше премудрость, первее убо чиста есть, потом же мирна, кротка, благопокорлива, исполнъ милости и плодов благих, несуменна и нелицемерна» (Иак. 3, 17). Сей мудрости противоположна мудрость плотская по словам Апостола: «яко в простоте и чистоте Божией, (а) не в мудрости плоти, но благодатию Божиею жихом в мире» (2Кор. 1, 12), Против сей плотской и мирской мудрости тот же Апостол, заимствуя свидетельство из Ветхого Завета (Ис. 29:14, 33:18), говорит: «погублю премудрость премудрых, и разум разумных отвергу. Где премудр; где книжник; где совопросник века сего; не обуи ли Бог премудрость мира сего» (1Кор. 1, 19–20).

Вопрос 75. Какой второй дар Святаго Духа?

Ответ. Дар разума или, разумения тайн и воли Божией. О нем так учит Писание: «и всяк мудрый умом, емуже дана есть премудрость и хитрость в них, разумети творити вся дела, яже ко Святыни надлежащая, по всем, елика заповеда Господь» (Исх. 36, 1). И о Данииле и бывших с ним отроках говорит: «даде им Бог смысл и мудрость во всяцей книжней премудрости: Даниил же разумен бысть во всяцем видении и сониих» (Дан. 1, 17). И в другом месте: «тогда отверзе им ум разумети Писания» (Лк. 24, 45).

И Апостол: «да даст убо тебе Господь разум о всем» (2Тим. 2, 7). Разумению сему противоположно неразумие и неверие. Господь говорит: «о, несмысленная и косная сердцем, еже веровати о всех, яже глаголаша Пророцы!» (Лк. 24, 25). И в другом месте говорит Апостол: «Тако ли несмысленнии есте; наченше духом, ныне плотию скончаваете?» (Гал.

3,3).

Вопрос 76. Какой третий дар. Святаго Духа?

Ответ. Третий дар Святаго Духа есть совет, содействующий к прославлению Бога и спасению человеческой души и согласующийся с истиною. О нем Писание говорит: «не обинухся бо сказати вам всю волю Божию» (Деян. 20, 27). Ему противоположен совет нечестивых, о котором сказал Псалмопевец: «блажен муж, иже не иде на совет нечестивых» (Пс. 1, 1). И в другом месте: «Господь разоряет советы языков, отметает же мысли людей, и отметает советы князей» (Пс. 32, 10).

Вопрос 77. Какой четвертый дар Святаго Духа?

Ответ. Крепость, ибо сохраняя всю твердость и все мужество в вере, мы должны противостоять различным искушениям. О ней Писание говорит: «Бодрствуйте, стойте в вере, мужайтеся, утверждайтеся» (1Кор. 16, 13). И в другом месте: «Станите ибо препоясани чресла ваша истиною, и оболкшеся в броня правды, и обувше нозе в твердость Евангелия мира: над всеми же восприимше щит веры, в немже возможете вся стрелы лукаваго разжженныя угасити: и шлем спасения восприимите, и меч духовный, иже есть глагол Божий» (Еф. 6, 14–17). Крепости противоположен cтрах, о котором Псалмопевец сказал: «Тамо убояшася страха, идеже не бе страх» (Пс. 13, 5).

Господь наш Иисус Христос запрещает нам иметь таковый страх, говоря: «не убойтеся от убивающих тело и потом не могущих лишше что сотворити» (Лк. 12, 4).

Вопрос 78. Какой пятый дар Святаго Духа?

Ответ. Пятый дар Святаго Духа есть ведение. Священный Псалмопевец так изъясняет оное: «уже ли не обличит вразумляющий народы, научающий человека ведению?» (Пс. 93, 10). И другой Пророк говорит: и «дам вам пастыри по сердцу Моему, и упасут вас разумом», или ведением (Иер. 3, 15). Сие ведение или познание должно быть устремлено к тому, чтобы уразуметь волю Божию и закон Божий.

Ему противоположно неведение закона и воли Божией – о котором говорит Псалмопевец: «Пролей гнев Твой на языки не знающия Тебе, и на царствия, яже имене Твоего не призваша» (Пс. 78, 6).

Вопрос 79. Какой шестой дар Святаго Духа?

Ответ. Благочестие. Оно вместе с истинною верою основывается на прилежной молитве и добрых делах. О нем так говорит Апостол: «благочестие на все полезно есть, обетование имеющее живота нынешняго и грядущаго» (1Тим. 4, 8). Посему правильно называются благочестивыми только те, которые, воссылая к Богу непрестанные молитвы, удаляются от всякого нечестия и греха. Здесь разумеется благочестие не наружное, какое имели фарисеи, но истинное и сердечное, чтоб иначе и о нем не сказал Господь: «людие сии усты своими и устнами чтут Мя: сердце же их далече отстоит от Мене" (Мф. 15, 8).

И еще: «фарисее слепый, очисти прежде внутреннее сткляницы и блюда, да будет и внешнее има чисто» (Мф. 23, 26).

Вопрос 80. Какой седьмой дар Святаго Духа?

Ответ. Страх Божий. Он должен быть подобен тому страху, какой имеют дети к своим родителям, а не тому, какой имеют рабы к своим господам. О первом говорит Псалмопевец: «Бойтеся Господа, вси святии Его, яко несть лишения боящымся Его» Пс. 33, 10). О втором говорит Апостол: «Страха несть в любви, но совершенна любы вон изгоняет страх, яко страх муку имат: бояйся же не совершися в любви» (1Ин. 4, 18). Бояться Бога сим образом, т.

е. из любви, повелевает Писание, когда говорит: «Боящиися Господа, восхвалите Его, все семя Иаковле, прослaвитe Его, да убоится же от Него все семя Израилево» (Пс. 21, 24). Кто имеет таковый страх к Господу, тот сохраняет заповеди Его, как сказано: «аще кто любит Мя, слово Мое соблюдет» (Ин. 14, 23).

Вопрос 81. Сколько плодов Духа Святаго, и какие они?

Ответ. Плодов Духа Святаго или знаков Божественной благодати девять, по исчислению Апостола Павла, который так говорит: «плод же духовный есть любы, радость, мир, долготерпение, благость, милосердие, вера, кротость, воздержание» (Гал. 5, 22–23). Но надобно верить, что и прочие добродетели должны именоваться плодами Святаго Духа, поскольку они от Него происходят, и при Его содействии человек исполняет оные. Посему Апостол Павел не говорит: для сих только нет закона, но: «на таковых» (ст. 23), ибо существуют и другие, подобные сим добродетели.

Scripture echoes

  1. ↩John.15.26 — When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who proceeds from the Father—he will testify about me.
  2. ↩2Cor.3.6 — who also has made us sufficient as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.
  3. ↩2Pet.1.21 — For prophecy was never brought by human will, but men spoke from God as they were carried along by the Holy Spirit.
  4. ↩1Cor.12.4-1Cor.12.5 — Now there are different kinds of gifts, but the same Spirit. 1Cor.12.5 — And there are different kinds of ministries, but the same Lord.
  5. ↩1Cor.12.6 — And there are varieties of activities, but it is the same God who works all things in all people.
  6. ↩1Cor.12.4-1Cor.12.6 — Now there are different kinds of gifts, but the same Spirit. 1Cor.12.5 — And there are different kinds of ministries, but the same Lord. 1Cor.12.6 — And there are varieties of activities, but it is the same God who works all things in all people.
  7. ↩2Cor.13.13 — All the saints greet you.
  8. ↩Acts.5.4 — While it remained unsold, wasn't it yours? And after it was sold, wasn't it under your own control? Why did you set this thing in your heart? You have not lied to men but to God.
  9. ↩John.15.26 — When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who proceeds from the Father—he will testify about me.
  10. ↩John.15.26 — When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who proceeds from the Father—he will testify about me.
  11. ↩John.15.26 — When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who proceeds from the Father—he will testify about me.
  12. ↩Isa.11.2-Isa.11.3 — And the Spirit of the LORD shall rest upon him—the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD. Isa.11.3 — And his delight shall be in the fear of the LORD. He shall not judge by what his eyes see, nor decide by what his ears hear.
  13. ↩Isa.11.2 — And the Spirit of the LORD shall rest upon him—the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD.
  14. ↩Acts.20.27 — For I did not shrink from declaring to you the whole counsel of God.
  15. ↩Acts.20.27 — For I did not shrink from declaring to you the whole counsel of God.
  16. ↩Ps.1.1 — Blessed is the one who does not walk in the counsel of the wicked, and does not stand in the way of sinners, and does not sit in the seat of scoffers.
  17. ↩Ps.1.1 — Blessed is the one who does not walk in the counsel of the wicked, and does not stand in the way of sinners, and does not sit in the seat of scoffers.
  18. ↩Ps.32.10;Ps.34.10 — Many are the sorrows of the wicked, but whoever trusts in the LORD, steadfast love surrounds him. Ps.34.10 — Fear the LORD, you his holy ones, for there is no lack for those who fear him.
  19. ↩Ps.32.10;Ps.34.10 — Many are the sorrows of the wicked, but whoever trusts in the LORD, steadfast love surrounds him. Ps.34.10 — Fear the LORD, you his holy ones, for there is no lack for those who fear him.
  20. ↩Isa.11.2-Isa.11.3 — And the Spirit of the LORD shall rest upon him—the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD. Isa.11.3 — And his delight shall be in the fear of the LORD. He shall not judge by what his eyes see, nor decide by what his ears hear.
  21. ↩Isa.11.2-Isa.11.3 — And the Spirit of the LORD shall rest upon him—the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD. Isa.11.3 — And his delight shall be in the fear of the LORD. He shall not judge by what his eyes see, nor decide by what his ears hear.
  22. ↩Isa.11.2 — And the Spirit of the LORD shall rest upon him—the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD.
  23. ↩Jer.3.15 — And I will give you shepherds after my heart, and they will shepherd you with knowledge and understanding.
  24. ↩Isa.11.2-Isa.11.3 — And the Spirit of the LORD shall rest upon him—the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD. Isa.11.3 — And his delight shall be in the fear of the LORD. He shall not judge by what his eyes see, nor decide by what his ears hear.
  25. ↩Isa.11.2-Isa.11.3 — And the Spirit of the LORD shall rest upon him—the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD. Isa.11.3 — And his delight shall be in the fear of the LORD. He shall not judge by what his eyes see, nor decide by what his ears hear.
  26. ↩Gal.5.22-Gal.5.23 — But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, Gal.5.23 — gentleness, self-control; against such things there is no law.

Notes

  1. 1 ↩The article follows the Orthodox Creed: the Holy Spirit proceeds from the Father, without adding "and the Son."
  2. 2 ↩The printed source ellipsizes the middle of the 1 Cor. 12:4–6 quotation after «Тойжде Господь»; s4–s5 are the split ellipsis periods, and the quotation resumes at s6.
  3. 3 ↩Slavonic «любы Бога и Отца» is rendered as the familiar blessing “the love of God the Father”; the source adds «и Отца» to “God.”
  4. 4 ↩Completes the citation opened at MogilaPravIsp.1.10.4.s8 as (2Кор. 13, 13). Slavonic/Orthodox numbering; many English Bibles number the same Trinitarian blessing 2 Cor. 13:14.
  5. 5 ↩«Непосредственно» means without an intermediate cause. «Начало» is origin or principle from the Father (not a beginning in time). «Рождением» and «исхождением» are the technical pair generation and procession.
  6. 6 ↩«от одного Отца» is rendered "from the Father alone": одного has exclusive force (procession from the Father only), which is the anti-Filioque teaching of this article.
  7. 7 ↩«в Символе своем» is the Athanasian Creed (Quicumque vult). The clause given here names procession from the Father, without adding "and the Son."
  8. 8 ↩'Свящ.' is the abbreviated title-word 'Sacred,' continued at s8 as 'Воп.' (Questions).
  9. 9 ↩'Воп.' abbreviates Вопросы (Questions). Combined with s6–s7 this is a parenthetical citation of St. Athanasius in the Sacred Questions, which continues into the next section.
  10. 10 ↩Russian «виновник» here means 'cause/source' in the technical Trinitarian sense (Greek αἴτιος), not 'culprit'; rendered 'cause' to match the 'as from a cause' phrasing in the next sentence.
  11. 11 ↩The text distinguishes eternal procession (исходит, 'proceeds', from the Father alone) from the temporal mission (посылается, 'is sent', through the Son) — the distinction the whole chapter turns on. Both verbs kept explicit.
  12. 12 ↩«поколику» is the older equivalent of 'insofar as' / 'in the respect that'; the three parallel clauses are logical qualifications, not degrees. 'Средний между' is rendered 'stands between' — the Greek sense is that the Spirit is the 'mean' or middle term of the Unbegotten (Father) and the Begotten (Son), not that He is intermediate in rank.
  13. 13 ↩«Кафолическая» is rendered 'Catholic' in its credal sense of 'universal', which is how the Orthodox Confession uses it of the Eastern Church; the Latin West is distinguished as 'the Western Roman Church.'
  14. 14 ↩'Baronius' is Cardinal Cesare Baronio, whose Annales Ecclesiastici the Confession cites here for the date 809.
  15. 15 ↩Print-section split: this genitive completes the previous sentence, ‘во храме Св. Петра’ — ‘in the church of St. Peter.’
  16. 16 ↩Russian «Творец» is literally "Creator"; in this catechetical context the sense is that the Spirit is the true Author of Scripture, with the human writers as intermediaries, so "Author" is the faithful rendering.
  17. 17 ↩The sentence breaks mid-citation in the source segmentation; the reference is completed in the next sentence.
  18. 18 ↩The quotation is given in Church Slavonic in the source; rendered here from the Slavonic wording, which matches Revelation 4:5. The citation is split across this sentence and the next by the printed line break.
  19. 19 ↩The author corrects himself mid-sentence (“or better”) to say that what indwelt Christ was not merely the Spirit's gifts but the Spirit himself; the correction is doctrinally load-bearing and is kept explicit.
  20. 20 ↩The Slavonic text reads “дух ведения и благочестия” (knowledge and godliness), following the Septuagint tradition rather than the Hebrew “knowledge and the fear of the LORD”; rendered as it stands in the source.
  21. 21 ↩The quotation runs past the end of this printed sentence and continues into the following section (John 1:14, 18); the opening quotation mark is left unclosed here to match the source.
  22. 22 ↩The source sentence contains only a period — an artifact of the printed segmentation where the John 1:14 quotation carries over into the next section. Nothing is translatable here.
  23. 23 ↩Continuation of the Church Slavonic quotation of John 1:14 begun in the previous section; the sentence has no independent opening in the source. Scripture wording awaits Moses resolution.
  24. 24 ↩The source reads «мы еси прияхом»; the Slavonic text is «мы вси прияхом» ("we all received"). Translated from the corrected reading. «возблагодать» is read as «возблагодать» = «благодать воз благодать», i.e. grace in place of grace.
  25. 25 ↩«единосущный Ему по Божеству» renders the technical term homoousios: the Spirit is consubstantial with the Son with respect to the divine nature. "One in essence" is kept rather than a looser "of one being" to hold the conciliar precision.
  26. 26 ↩«естество» = nature (physis). The clarification is doctrinally load-bearing: growth in wisdom and grace belongs to the humanity of Christ, not to His divinity, which cannot increase.
  27. 27 ↩The Slavonic quotation reads «несуменна и нелицемерна» — literally "unwavering and unfeigned." Rendered here as "free of uncertainty and free of hypocrisy" to keep both the epistemic and the moral force the Slavonic carries.
  28. 28 ↩«совопросник века сего» is the disputant or debater of the present age; "debater" keeps the sense of one who argues rather than merely one who questions.
  29. 29 ↩Russian «разум»/«разумение» here means the discerning understanding of divine things rather than reasoning ability in general; rendered "understanding" to keep the link with the scriptural citations that follow.
  30. 30 ↩The citation is split across this sentence and the next by the printed reference; the verse pointer "36, 1" follows in s4.
  31. 31 ↩неразумие covers both a lack of understanding and a culpable dullness of mind; "thoughtlessness" keeps the moral edge that "ignorance" would lose, matching the scriptural rebukes quoted next.
  32. 32 ↩The Slavonic prints a semicolon after «Тако ли несмысленнии есте», which in that orthography marks a question; rendered here as two questions, matching the Greek.
  33. 33 ↩This section contains only the tail of a Scripture citation split across section boundaries. The preceding section ends with "(Гал." (Gal.), so this fragment completes the reference to Galatians 3:3. Rendered with the modern chapter:verse colon; nothing else in the fragment is translatable.
  34. 34 ↩The source question is split across two printed sentence units ("Какой третий дар." / "Святаго Духа?"); rendered as a continuous question across the two refs without merging them.
  35. 35 ↩Russian «совет» is rendered "counsel" throughout this section so the gift, the "counsel of the ungodly" in Ps. 1:1, and the "counsel of God" in Acts 20:27 stay visibly the same word, as in the source.
  36. 36 ↩The sentence is cut off mid-citation by the segmentation; the chapter and verse numbers follow in s4. The bracket and quotation mark are left as the source has them.
  37. 37 ↩The source cites Ps. 32:10 by the Slavonic/Septuagint numbering; this is Psalm 33:10 in Hebrew-numbered Bibles. Numbering to be resolved at the reference stage.
  38. 38 ↩Russian «крепость» here names the fourth gift of the Holy Spirit and is rendered "fortitude" (strength/might) rather than the plainer "strength," to keep it recognizable as the traditional gift alongside wisdom, understanding, and counsel.
  39. 39 ↩The Church Slavonic «в твердость Евангелия мира» renders the Greek ἑτοιμασία ("readiness/preparation"); "readiness for the gospel of peace" preserves that sense, since a literal "firmness" would obscure what the shoes stand for.
  40. 40 ↩The source cites Ps. 13:5 by the Greek/Slavonic numbering; in Hebrew-numbered Bibles this is Psalm 14:5. Final numbering belongs to the reference-resolution stage.
  41. 41 ↩The Russian sentence ends mid-citation because the reference "(Лк. 12, 4)" is split across two source sentences; the closing chapter-and-verse falls in s2. The rendering deliberately leaves the parenthesis open so the two refs read continuously.
  42. 42 ↩Church Slavonic «лишше что сотворити» = "do anything more/further." Rendered "can do nothing more" to keep the plain force of the saying; the quotation is kept uncontracted for scriptural gravity.
  43. 43 ↩Russian ведение here renders the traditional gift of scientia (knowledge). It carries the sense of a discerning, God-given knowing rather than mere information; the section itself glosses it below with познание ("knowing, cognition").
  44. 44 ↩Psalm 93:10 follows Slavonic/Septuagint numbering; in Hebrew-numbered Bibles this is Psalm 94:10.
  45. 45 ↩The source repeats и ("and") both before the quotation formula and inside the quotation; the second is kept as the quotation's own opening conjunction. The trailing или ведением ("or, knowledge") is the author's own gloss on разумом, rendered here as an appositive clarification.
  46. 46 ↩The Russian relative clause «о котором говорит Псалмопевец» refers back to «неведение» (ignorance), not to the law or will; rendered by repeating "ignorance" so the antecedent stays clear in English.
  47. 47 ↩Russian благочестие covers both "piety" and "godliness." Rendered "godliness" here because the proof text quoted next (1 Tim. 4:8) uses the same word for the gift being named, and "godliness" carries the sense of a whole life ordered toward God rather than mere religious observance.
  48. 48 ↩The source quotes the Church Slavonic text of 1 Tim. 4:8. Rendered here in an English register that keeps the scriptural weight of the quotation; final wording awaits resolution against the reference Bible.
  49. 49 ↩The citation is split across two sentence units in the source segmentation; the chapter-and-verse fragment is kept in place and normalized to the English form 4:8.
  50. 50 ↩The Slavonic-Russian clause "чтоб иначе и о нем не сказал Господь" is a negative purpose clause: the point of insisting on inward godliness is so that the Lord's rebuke in Matt. 15:8 will not apply to it as well. Rendered as "otherwise the Lord would say of it too" to keep that logic legible in English.
  51. 51 ↩Quotation follows the Church Slavonic wording of Matt. 15:8; final English wording awaits resolution against the reference Bible.
  52. 52 ↩Citation fragment split across sentence units by the source segmentation; normalized to the English form 15:8.
  53. 53 ↩The source quotes Matthew 23:26 in Church Slavonic ("фарисее слепый… сткляницы и блюда"). Rendered with the familiar scriptural cadence rather than modernized paraphrase; "сткляница" (literally a glass vessel) is the cup of the Gospel saying.
  54. 54 ↩Sentence ends mid-citation because the source splits the reference "(Мф. 23, 26)" across two segments; the citation is completed in s2.
  55. 55 ↩The citation "Ps. 33:10" follows the Greek/Slavonic Psalm numbering; it corresponds to Psalm 34:9 in Hebrew-numbered English Bibles.
  56. 56 ↩"Любы" here is charity/love as the theological virtue; rendered "love" per lexeme policy, with the perfecting sense of "совершенна" kept as "perfect"/"made perfect."
  57. 57 ↩The source sentence breaks mid-phrase at the abbreviation "т."; the following section opens with "е. из любви," so the intended reading is "т. е. из любви" — "that is, out of love." Only the fragment present in this section is translated here.
  58. 58 ↩This "sentence" is only the second half of the Russian abbreviation "т. е." (= "that is"), split across the section boundary by the segmenter; the previous section ends with "Бояться Бога сим образом, т." The full clause reads: "To fear God in this way, that is, out of love, is what Scripture commands."
  59. 59 ↩The quotation is given in Church Slavonic and follows the Septuagint numbering (Ps. 21:24), which corresponds to Ps. 22:23 in Hebrew-numbered English Bibles. Final quote text and reference await Moses resolution.
  60. 60 ↩Slavonic quotation of John 14:23; final English wording awaits Moses resolution.
  61. 61 ↩The Russian follows the Church Slavonic text of Gal. 5:22–23, which lists nine fruits (including 'мир'/peace and 'милосердие'/mercy) where modern critical editions give a different enumeration. The count of nine is essential to the argument here, so the Slavonic list is rendered as given rather than harmonized to a familiar English wording.
  62. 62 ↩The argument turns on the Slavonic phrase «на таковых», literally 'against such [things/people]' — an open, class-denoting expression rather than a closed list. The English keeps that openness, since the whole point is that the nine named fruits are examples, not the full set.

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