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Chapter 11MogilaPravIsp.1.11

О девятом члене Символа веры

The Ninth Article of Faith

This section introduces the ninth article of the Creed and poses the question of its meaning.

Question 82. What is the ninth article of the faith?1 Answer. “In the one, Holy, Catholic, and Apostolic Church.”✦✦23 Question 83. What does the Holy Church teach about this article of faith?4

The Church: One, Holy, Catholic, and Apostolic

The Church is described as one, holy, catholic, and apostolic, drawing parallels to Christ's unique relationship with His bride.

Answer. Four truths. First, that the Church is one, holy, catholic (universal, embracing all), and apostolic, as the Apostle teaches: "I betrothed you to one husband, to present you as a pure virgin to Christ" (2 Cor.5 11:2). Just as Christ is one, so his bride is one as well, which is clear from the fourth chapter of the Letter to the Ephesians, where it says: "one Lord, one faith, one baptism, one God and Father of all" (Eph. 4:5-6).

The Primacy of Jerusalem as the Mother Church

The article teaches that the Catholic Church is not named after a specific place but originates from Jerusalem, the first Church to receive Christ and spread the Gospel.

Question 84. Second, what teaching does this article of the Creed set out?6 Answer. Second, this article teaches that the Catholic Church doesn't get its name from any single famous place, no matter how renowned it might be.7 For local churches are particular churches—Ephesus, for example, and Philadelphia, Laodicea, Antioch, Jerusalem, Rome, Alexandria, and the others. But among these particular churches, the one called their mother is the one that was first deemed worthy of Christ's presence, received eternal salvation and the forgiveness of sins, and from which the preaching of the Gospel began to spread into every country of the world, as Scripture testifies: "So it was written that the Christ would suffer and rise from the dead on the third day, and that repentance and forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem. And you are witnesses of these things" (Luke8 24:46–48). And elsewhere: "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (Acts 1:8). Beyond this, that Church may be called first which shone out above all the others in teaching and in godly ways of life, and before which the Apostles gave an account of what they had done, as Scripture testifies: "And when Peter went up to Jerusalem, those of the circumcision took issue with him, saying that he had gone in to men who were uncircumcised and had eaten with them" (Acts9 11:2–3).10 Peter answered them: "Who was I, that I could stand in God's way? When they heard this they fell silent, and they glorified God, saying: 'So then, God has granted repentance unto life to the Gentiles as well'" (Acts11 11:17–18). And a little further on: "News about them reached the ears of the Church in Jerusalem, and they sent Barnabas to travel as far as Antioch" (Acts 11:22). And in another place: "They arranged for Paul and Barnabas, along with some others from among them, to go up to the Apostles and elders in Jerusalem about this question" (Acts12 15:2). "Then it seemed good to the apostles and the elders, together with the whole Church, to choose men from among themselves and send them to Antioch with Paul and Barnabas, writing this: for it seemed good to the Holy Spirit and to us to lay on you no greater burden than these necessary things" (Acts13 (Acts 15:22–23, 28). And elsewhere again: "And as they traveled through the cities, they handed on to them the decrees to keep that had been decided by the apostles and elders in Jerusalem" (Acts (Acts 16:4). So the Church of Jerusalem is the mother of all the Churches and the first; the spread of the Gospel to the ends of the earth began from her (even though later on the Emperors assigned primacy to Rome, the old and the new, because that was where the Emperors' throne stood, according to the third canon of the Second Ecumenical Council of Constantinople), and she became Catholic, since it was from her that all the nations received the faith and the teaching.1415

Christ as the Sole Foundation of the Church

The Creed teaches that Christ alone is the foundation of the Church, with Apostles and Prophets serving as secondary foundations due to their close connection to Christ's teaching.

Question 85. Third: what teaching is contained in this article of the Creed?16 Answer. That there is no other foundation of the Church than Christ alone, as the Apostle says: “For no one can lay any foundation other than the one already laid, which is Jesus Christ” (1 Cor.17 3:11). The Apostles and Prophets are sometimes called foundations of the faith and of the Church — John, for instance, says that the great city Jerusalem has a wall set on twelve foundations, and on them were the names of the twelve Apostles of the Lamb (Rev. 21:14); and Paul says: “built on the foundation of the apostles and prophets” (Eph. 2:20). Still, this must be understood in the following way: the Prophets and Apostles aren't foundations of the faith in the strict and original sense, since that foundation is Christ alone. They are foundations in a relative and secondary sense because they rested most closely and directly on the saving teaching of our Lord Jesus Christ, and because they were the first to begin spreading the faith of Christ to every corner of the world.1819 For Christ founded His Church not on human beings but on Himself and on His own divine teaching.

Christ as the Head of the Church

Christ is the sole head of the Church, with earthly leaders serving as vicars in a secondary capacity.

Besides this, from this article we learn that Christ alone is the head of the Church, as the Apostle teaches: "For the husband is the head of the wife, just as Christ is the head of the Church, and He Himself is the Savior of the body" (Eph. 5:23). And in another place: "He is the head of the body, the Church; He is the beginning, the firstborn from the dead, so that in everything He might hold first place" (Col. 1:18). And if the bishops who govern the Churches are also called heads of them, this has to be understood in the sense that they are Christ's vicars, each in his own territory, and heads only in a particular sense, according to the words of Scripture: "Watch over yourselves and over the whole flock in which the Holy Spirit has made you overseers, to shepherd the Church of the Lord and God, which He obtained with His own blood" (Acts2021 20:28). But the Chief Shepherd is Jesus Christ Himself, as Peter says: "And when the Chief Shepherd appears, you will receive the unfading crown of glory" (1 Pet.22 5:4).

Obedience to the Church's Authority

Believers must obey the Church, which is the pillar and foundation of truth, and its authority extends to judging even Patriarchs and Popes.

Question 86. Fourth, what teaching does this article of the Creed contain?23 Answer. This article teaches every Orthodox believer that we must obey the Church, following Christ's own teaching: "And if he won't listen even to the Church, treat him as you would a pagan or a tax collector" (Matt.24 18:17). What's more, the Church holds authority such that through Ecumenical Councils it can examine the Scriptures and pass judgment on Patriarchs, Popes, and Bishops; and it can impose on them, according to the seriousness of the offense, the penalties and penances laid down by the canons.25 For she is the pillar and foundation of the truth, as the Apostle says: "so that you may know how one ought to live in the household of God, which is the Church of the living God, the pillar and ground of the truth" (1 Tim. 3:15).

The Commandments of the Church: Prayer and Fasting

The first commandment requires constant prayer and attendance at services, while the second mandates observance of the four appointed fasts.

Question 87. What are the commandments of the Church?26 Answer. There are nine commandments of the Church that matter most. The first requires everyone to pray to God with a contrite and tender heart, and to keep the Church's order of services on every Sunday and feast day — that27 is, to attend Matins, the Liturgy, Vespers, and the sermon. For Scripture says: "We should always pray and never lose heart" (Luke 18:1). And again: "Pray in the Spirit at all times, with every kind of prayer and petition, and to that end stay alert with all perseverance, praying for all the saints" (Eph. 6:18).28 And elsewhere the same Paul says: “Pray without ceasing” (1 Thess.29 5:17).

The Commandments of the Church: Clergy, Confession, and Heresy

Further commandments concern showing respect to clergy, confessing sins regularly, avoiding heretical teachings, and praying for all people.

Question 88. What is the Church's second commandment? Answer. The second commandment requires a Christian to keep four appointed fasts every year: the first, before the Feast of the Nativity of Christ, beginning on November 15; the second, called the Great Forty Days, for whose institution Christ himself set the example, as Scripture says: "And after he had fasted forty days and forty nights, he was hungry" (Matt.30 4:2). The third fast is that of the Holy Apostles, which the Church begins a week after the Feast of Pentecost. It's called the Apostles' Fast because the Apostles fasted when they were being sent out to preach the Gospel, as we know from their Acts, where it says: "Then, after they had fasted . . and laid their hands on them, they sent them off" (Acts. (13:3).31 The fourth fast occurs before the feast of the Dormition of the Most Holy Mother of God and Ever-Virgin Mary. It runs from August 1 to August 15. Besides these, we're to fast on Wednesdays and Fridays, but not on Saturdays or Sundays, according to canon 66 of the Holy Apostles, with the exception of Great Saturday.32 Beyond this, the Church has enjoined a fast on us on September 14, the feast of the Exaltation of the Cross, since on that day we keep the memory of the sufferings of our Lord Jesus Christ and read the Gospel of His Passion; and also on August 29, to honor with fasting the Beheading of John the Forerunner. The Church has also ruled that we not fast on certain set days, namely: from the day of the feast of the Nativity of Christ until Holy Theophany; throughout all of Bright Week; the week after Pentecost; and the week of the Prodigal Son, also called the Week of the Forerunning and Cheesefare Week.33 Every Orthodox Christian is obligated to observe all of this.34 Question 89. What does the Church's third commandment require? Answer. That due respect be shown to the clergy, as ministers of God and as mediators who intercede for us before God — especially to those who hear our confession, as our spiritual fathers — and that we consult them about our salvation.35 Scripture speaks of this commandment as follows: “This is how a person should regard us: as servants of Christ and stewards of the mysteries of God” (1 Cor.36 4:1). And elsewhere: “We ask you, brothers, to acknowledge those who labor among you and who lead you in the Lord and admonish you, and to hold them in the highest love because of their work” (1 Thess. 5:12–13). And elsewhere: “Don’t you know that those who perform the sacred rites eat from the temple, and that those who serve at the altar share in the altar? In the same way the Lord commanded that those who preach the gospel should live from the gospel” (1 Cor.37 9:13–14). And again: “The presbyters who lead well should be considered worthy of double honor, especially those who labor in preaching and teaching” (1 Tim.38 5:17). Laypeople should not interfere in spiritual matters, as the Apostle says: “Brothers, if someone is caught in some offense, you who are spiritual should set that person right in a spirit of gentleness” (Gal.3940 6:1). Question 90. What does the fourth commandment of the Church require?41 Answer. We confess our sins four times a year before a lawfully and Orthodox-ordained priest; and those making progress in godliness and holy living should do so every month.42 Ordinary lay people, however, are obliged to confess their sins at least once a year, during Holy Lent.43 The sick, above all, should make every effort to cleanse their conscience through confession and to receive the Holy Mysteries, after first receiving, with all reverence, Holy4445 Unction.46 Question 91. What does the fifth commandment of the Church require?47 Answer. That those who aren't trained in the knowledge of Holy Scripture and of learning should not read books written by heretics, or listen to their blasphemous teaching, or get into conversation with them, or keep company with them — as the Prophet and Psalmist says: “Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners” (Ps.4849 1:1). And elsewhere Scripture commands: “Have nothing more to do with a heretic after a first and second warning” (Titus50 3:10). Question 92. What does the sixth commandment of the Church require?51

The Commandments of the Church: Church Property and Marriage

Additional commandments address praying for rulers and the departed, respecting church property, and abstaining from forbidden practices during certain times.

Answer. To pray to God, who is all-good, for people of every station — first for the clergy, that is, for the Most Holy Patriarch, for the Metropolitan, the diocesan Bishop, and for the whole body of clergy; then for the Sovereign, the regional governor, the whole council of state and the entire government, for the armed forces, and especially for those who do good to the Churches and take pains to spread the Catholic and Orthodox faith — and this on the basis of the Apostle's words, where he says: "So I urge that, first of all, prayers, supplications, petitions, and thanksgivings be offered for all people, for the King and for all who are in authority, so that we may lead a quiet and peaceful life in all godliness and purity; for this is good and acceptable in the sight of God our Savior" (1 Tim.525354 2:1–3). Besides this, we are also to pray for the departed who died in the Orthodox faith, and likewise for heretics and schismatics, that they may turn to the Orthodox faith before the end of their lives. Question 93. What does the seventh commandment of the Church require?55 Answer. Everyone living in a diocese must absolutely observe the fasts and prayer services that the Metropolitan or the Bishop there appoints for some specific need—for instance, to turn aside God’s just anger threatening His people; for deliverance from plague, famine, war, or drought; for the healing of the sick, or the consolation of those in grief—as it is written in the Acts of the Apostles: “So Peter was kept in prison, but earnest prayer was being made to God for him by the Church” (Acts5657 12:5). Question 94. What does the eighth commandment of the Church require?58 Answer. It's meant to keep lay people from daring to seize the Church's property and money and spend it on their own needs. Instead, the Church's spiritual leaders are to use its property to provide the sacred vessels and everything else the church needs, and also to feed and clothe those who serve the church, the poor, and strangers, following the teaching of Scripture, which says: "So the disciples, every one according to his ability, determined to send relief to the brethren living in Judea; which they also did, sending it to the elders by the hands of Barnabas and Saul" (Acts 11:29–30). It's likewise wrong for lay people, or for the bishops who administer a given church, to take for themselves the money and other movable goods that come to it by bequest or are brought as gifts, and to turn them to their own advantage — because that does violence to the donor's devout intention and insults it in the gravest way. Question 95. What does the ninth commandment of the Church require? Answer. Marriages should not be celebrated on days the Church forbids. Also, Orthodox Christians should not attend forbidden games and spectacles, nor should they follow pagan customs; they should abstain from them as much as they possibly can.59

Belief in the Church as God's Creation

We believe in the Church because, though a created entity, its head is Christ and its teachings are divinely inspired, making its doctrines and Scriptures worthy of belief.

Question 96. Why do we say that we believe in the Church, which is itself a created thing, when we are supposed to believe in the one God?✦60 Answer. Because although the Church is indeed something God made, put together out of human beings, its head is Christ himself, true God, along with the Holy Spirit, who never stops teaching it and makes it, as the Apostle says, the bride of Christ, "without spot or blemish" (Eph.✦61 5:27); "the Church of the living God, the pillar and foundation of the truth" (1 Tim.✦ 3:15); and because its doctrines and teachings come not from human beings but from God. So when we say we believe in the Church, we mean we believe the Scriptures God handed down to it and the God-inspired doctrines it holds. For Scripture says that "holy men of God spoke as they were enlightened by the Holy Spirit" (2 Pet.✦62 1:21). And Paul says: "you received it not as a human word, but as it truly is, the word of God" (1 Thess.✦ 2, 13).63 This is precisely what leads us to believe not only in the Holy Gospel, which the Church has accepted—the very thing Christ commanded when he said, "Believe in the gospel" (Mark64 1, 15), but also in all the other Scriptures and in the decrees of the Councils.65

Read the original Russian

Вопрос 82. Какой девятый член веры?

Ответ. «Во едину Святую, Соборную и Апостольскую Церковь»

Вопрос 83. Чему учит Святая Церковь в сем члене веры?

Ответ. Четырем истинам: во-первых, что Церковь есть единая, Святая, Кафолическая (Соборная, всеобщая) и Апостольская, как учит Апостол: «обручих бо вас единому мужу деву чисту представити Христови» (2Кор. 11, 2). Как Христос есть един, так и невеста Его едина, что явствует из четвертой главы Послания к Ефесеям, где сказано: «един Господь, едина вера, едино крещение, един Бог и Отец всех» (Еф. 4, 5–6).

Вопрос 84. Во-вторых, какое в сем члене излагается учение?

Ответ. Во-вторых, сей член учит, что Кафолическая Церковь не заимствует своего имени от какого-нибудь известного места, сколь бы оно знаменито ни было. Ибо Церкви поместные суть Церкви частные, например: Ефесская, Филадельфийская, Лаодикийская, Антиохийская, Иерусалимская, Римская, Александрийская и пр. Но из сих частных Церквей та называется материю их, которая первоначально удостоилась присутствия Христова, и получила вечное спасение и отпущение грехов, и от которой проповедь Евангельская стала распространяться во все страны мира, как свидетельствует Писание: «тако подобаше пострадати Христу и воскреснути от мертвых в третий день, и проповедатися во имя Его покаянию и отпущению грехов во всех языцех, наченше от Иерусалима: вы же есте свидетелие сим» (Лк. 24, 46–48). И в другом месте: «будете Ми свидетелие во Иерусалиме же и во всей Иудеи и Самарии и даже до последних земли» (Деян. 1, 8). Сверх сего та Церковь может назваться первою, которая особенно пред всеми прочими Церквами просияла учением и благочестивыми нравами, пред которою Апостолы давали отчет в своих поступках, как свидетельствует Писание: «И егда взыде Петр во Иерусалим, препирахуся с ним иже от обрезания, глаголюще, яко к мужем обрезания не имущым вшел еси и ял еси с ними» (Деян.

11, 2–3). Петр отвечал им: «аз же кто бех могий возбранити Бога? Слышавше же сия умолкоша и славляху Бога, глаголюще: убо и языком Бог покаяние даде в живот» (Деян. 11, 17–18). И ниже: «Слышано же быст слово о них во ушию Церкве сущия во Иерусалиме, и послаша Варнаву преити даже до Антиохии» (Деян. 11, 22). И в другом месте: «учиниша взыти Павлу и Варнаве и неким другим от них ко Апостолам и старцем во Иерусалиме о вопрошении сем» (Деян. 15, 2).

«Тогда изволися Апостолом и старцем со всею Церковию, избравше мужа от них, послати во Антиохию с Павлом и Варнавою, написавше сия: изволися бо Святому Духу и нам, ничтоже множае возложити вам тяготы, разве нуждных сих» (Деян. 15:22–23, 28). И еще в другом месте: «И якоже прохождаху грады, предаяше им хранити уставы сужденныя от Апостол и старец, иже во Иерусалиме» (Деян. 16, 4). Следовательно, Церковь Иерусалимская есть матерь всех Церквей и первая: ибо от неё началось распространение Евангелия во все концы земли (хотя впоследствии Императоры усвоили первенство древнему и новому Риму, по той причине, что там находился престол Императоров, по третьему правилу Второго Вселенского Константинопольского Собора) и она соделалась Кафолическою; поскольку от нее приняли веру и учение все народы.

Вопрос 85. В-третьих, какое в сем члене содержится учение?

Ответ. Что нет другого основания Церкви, кроме единого Христа, по слову Апостола: «основания бо инаго никтоже может положити паче лежащаго, еже есть Иисус Христос» (1Кор. 3, 11). Хотя Апостолы и Пророки называются иногда основаниями веры и Церкви, как, например, Иоанн говорит, что великий град Иерусалим имеет стену, утвержденную на двенадцати основаниях, на коих были имена двенадцати Апостолов Агнца (Откр. 21, 14); и Павел говорит: «наздани бывше на основании Апостол и Пророк» (Еф. 2, 20). Впрочем, сие должно так разуметь, что Пророки и Апостолы не собственно и не первоначально суть основания веры; поскольку таковое основание есть один Христос: но относительно и второстепенно, поколику они ближайшим и непосредственным образом утверждались на спасительном учении Господа нашего Иисуса Христа и поколику первые начали распространять Веру Христову во всех концах вселенной. Ибо Христос основал Церковь Свою не на человеках, но на Самом Себе и на Божественном Своем учении.

Кроме того, из сего члена мы научаемся, что один Христос есть глава Церкви, как учит Апостол: «зане муж глава есть жены, якоже и Христос глава Церкве, и Той есть Спаситель тела» (Еф. 5, 23). И в другом месте: «Той есть глава телу Церкве, Иже есть начаток, перворожден из мертвых, яко да будет во всех Той первенствуя» (Кол. 1, 18). Если же Архиереи, управляющие Церквами, и именуются главами оных, то сие должно принимать в таком смысле, что они суть местоблюстители Христовы, каждый в своей области, и главы частные, по словам Писания: «Внимайте убо себе и всему стаду, в немже вас Дух Святый постави Епископы, пасти Церковь Господа и Бога, юже стяжа Кровию Своею» (Деян. 20, 28). А Пастыреначальник есть Сам Иисус Христос, как говорит Петр: «и явльшуся Пастыреначалнику, приимете неувядаемый славы венец» (1Пет . 5, 4).

Вопрос 86. В-четвертых, какое в сем члене содержится учение?

Ответ. Член сей научает всякого Православного, что должно повиноваться Церкви, по учению Христову: «аще же и Церковь преслушает, буди тебе якоже язычник и мытарь» (Мф. 18, 17). Притом Церковь имеет такую власть, что может посредством Вселенских Соборов рассматривать Писания, судить Патриархов, Пап, Епископов; может подвергать их, смотря по важности вины, наказаниям и эпитимиям, предписанным правилами. Ибо она есть столп истины и основание по слову Апостола: «да увеси како подобает в дому Божии жити, яже есть Церковь Бога жива, столп и утверждение истины» (1Тим. 3, 15).

Вопрос 87. Какие заповеди Церковные?

Ответ. Заповедей Церковных наиболее важных девять. Первая предписывает каждому молиться Богу с сокрушением и умилением сердца, и исполнять уставы Церкви во все Воскресные и Праздничные дни, т. е. слушать Утреню, Литургию, Вечерню и поучение. Ибо Писание говорит: «подобает всегда молитися и не унывать» (Лк. 18, 1). И еще: «всякою молитвою и прошением молитесь на всяко время духом, и стараясь о сем самом во всяцем терпении и молитве о всех Святых» (Еф.

6, 18). И в другом месте сей же Павел говорит: «непрестанно молитеся» (1Фес. 5, 17).

Вопрос 88. Какая вторая заповедь Церковная?

Ответ. Вторая заповедь предписывает, чтобы Христианин ежегодно соблюдал четыре определенных поста: первый, пред праздником Рождества Христова, начинающийся с 15 ноября; второй, именуемый великою Четыредесятницею, установлению которой Сам Христос подал пример, как говорит Писание: «и постився дний четыредесят и нощий четыредесять, последи взалка» (Мф. 4, 2). Третий пост, Святых Апостолов, который Церковь начинает спустя неделю после праздника Пятидесятницы. Он называется Апостольским, потому что Апостолы в то время, когда посылаемы были на проповедь Евангелия, постились, как известно из Деяний их, где сказано: «тогда постившеся. . . и возложше руки на ня, отпустиша их» (Деян.

13, 3). Четвертый пост бывает пред праздником Успения Пресвятыя Богородицы и Приснодевы Марии. Он продолжается с 1 по 15 августа. Притом должно соблюдать пост в среды и пятки, но не в субботние и Воскресные дни, по 66 правилу Св. Апостолов, исключая Субботу Великую. Сверх сего Церковь заповедала нам пост 14 сентября, в праздник Воздвижения Креста; поскольку в сей день совершаем воспоминание страданий Господа нашего Иисуса Христа и читаем Евангелие страданий Его; также 29 августа, дабы почтить постом Усекновение главы Иоанна Предтечи. Кроме того, Церковь положила не поститься в некоторые определенные дни, как-то: со дня праздника Рождества Христова до Св. Богоявления, во всю Светлую Неделю, в неделю по Пятидесятнице, и в неделю о блудном сыне, именуемую также Предвозгласною и Сырною.

Все сие обязан соблюдать всякий Православный Христианин.

Вопрос 89. Что предписывает третья заповедь Церковная?

Ответ. Чтобы Духовным оказываемо было должное уважение, как служителям Божиим и посредникам, ходатайствующим за нас у Бога, особенно тем, кои исповедуют нас, как Отцы духовные, и чтобы мы советовались с ними о спасении нашем. О сей заповеди так говорит Писание: «Тако нас да непщует человек, яко слуг Христовых и строителей Таин Божиих» (1Кор. 4, 1). И в другом месте: «Молим же вы, братие, знайте труждающихся у вас и настоятелей ваших о Господе, и наказующих вы, и имейте их по преизлиха в любви за дело их» (1Фес. 5, 12–13). И в другом месте: «Не весте ли, яко делающии священная от святилища ядят; (и) служащий олтарю со олтарем делятся; Тако и Господь повеле проповедающым благовестие от благовестия жити» (1Кор. 9, 13–14).

И еще: «прилежащии добре пресвитеры сугубыя чести да сподобляются: паче же труждающиися в слове и учении» (1Тим. 5, 17). Люди мирские не должны вмешиваться в дела духовные, по слову Апостола: "Братие, аще и впадет человек в некое прегрешение, вы духовнии исправляйте таковаго духом кротости» (Гал. 6, 1).

Вопрос 90. Что предписывает четвертая заповедь Церковная?

Ответ. Чтобы мы четыре раза в год исповедовали грехи свои пред священником, законно и православно рукоположенным; а те, кои преуспевают в благочестии и святой жизни, каждый месяц. Простолюдины же должны хотя один раз в год исповедоваться в грехах своих, именно, в Святую Четыредесятницу. Больные прежде всего должны стараться очистить исповедию свою совесть, и приобщиться Святым Тайнам, приняв наперед со всяким благоговением Св. Елеосвящение.

Вопрос 91. Что предписывает пятая заповедь Церковная?

Ответ. Чтобы неопытные в познании Священного Писания и наук не читали книг, написанных еретиками, не слушали богохульного их учения, не вступали в разговор, и не имели обращения с ними, по слову Пророка Псалмопевца: «Блажен муж, иже не иде на совет нечестивых и на пути грешных не ста» (Пс. 1, 1). И в другом месте заповедует Писание: «Еретика человека по первем и вторем наказании отрицайся» (Тит. 3, 10).

Вопрос 92. Что предписывает шестая заповедь Церковная?

Ответ. Молиться Всеблагому Богу о всяком звании людей и, во-первых, за Духовных, как-то: за Святейшего Патриарха, за Митрополита, Епархиального Епископа, и за весь Причт; потом за Государя, Областного начальника, за весь Синклит и за все Правительство, за воинство, особливо же за тех, кои благодетельствуют Церквам, и пекутся о распространении веры Кафолической и Православной – и это на основании слов Апостола, который говорит: «Молю убо прежде всех творити молитвы, моления, прошения, благодарения за вся человеки, за Царя и за всех, иже во власти суть, да тихое и безмолвное житие поживем во всяцем благочестии и чистоте: сие бо добро и приятно пред Спасителем нашим Богом» (1Тим. 2, 1–3). Кроме сего, молиться и за усопших, которые скончались в вере Православной; также за еретиков и раскольников, чтобы они обратились к вере Православной прежде конца своей жизни.

Вопрос 93. Что предписывает седьмая заповедь Церковная?

Ответ. Посты и моления, назначаемые особо Митрополитом или Епископом в своей Епархии по какой-нибудь нужде, как-то: для отвращения праведного гнева Божия, угрожающего Его народу; для избавления или от язвы, или голода, или войны, или бездождия, или для исцеления больных, или утешения скорбящих – непременно соблюдать всем жителям той Епархии, как пишется в Деяниях Апостольских: «и убо Петра стрежаху в темнице: молитва же бе прилежна бываемая от Церкве к Богу о нем» (Деян. 12, 5).

Вопрос 94. Что предписывает восьмая заповедь Церковная?

Ответ. Чтобы мирские люди не смели похищать имений и денег церковных и употреблять их на собственные нужды. Но духовные Предстоятели должны на имение церковное заготовлять утварь и все нужное для церкви; также питать и одевать служащих церкви, бедных и странных, по учению Писания, которое говорит: «от ученик же, по елику кто имеяше что, изволиша кийждо их на службу послати живущым во Иудеи братиям, еже и сотвориша, пославше ко старцем рукою Варнавлею и Савлею» (Деян. 11, 29–30). Не справедливо также или мирянам, или Архиереям, управляющим какой-нибудь церковию, присваивать себе деньги и другие движимые ее вещи, кои поступают в нее по завещанию или приносятся в дар, и обращать их в свою пользу, дабы сим не причинить насилия и крайнего оскорбления благочестивому чувству жертвователя.

Вопрос 95. Что предписывает девятая заповедь Церковная?

Ответ. Чтобы браки не совершались во дни, запрещенные Церковию, также, чтобы Православные Христиане не присутствовали на непозволенных играх и зрелищах, и чтобы не следовали языческим обыкновениям, но, сколько возможно, воздерживались от них.

Вопрос 96. Почему говорим, что веруем в Церковь, которая есть творение, когда мы должны веровать в единого Бога?

Ответ. Потому что хотя Церковь и есть творение Божие, составленное из человеков, но она имеет главою Самого Христа, истинного Бога, и Духа Святаго, Который непрестанно научает ее и соделывает, как говорит Апостол, невестою Христовою, «не имущу скверны, или порока» (Еф. 5, 27); «Церковь Бога жива, столп и утверждение истины» (1Тим. 3, 15); и поскольку ее догматы и учения происходят не от человеков, но от Бога. Посему, когда говорим, что мы веруем в Церковь, разумеем, что веруем в Писания, Богом ей преданные, и Богодухновенные ее догматы. Ибо Писание говорит, что «от Святаго Духа просвещаемы глаголаша Святии Божии человецы» (2Пет. 1, 21). И Павел говорит: «приясте не аки слово человеческо, но, якоже есть воистинну, слово Божие» (1Фес.

2, 13). Сие самое побуждает нас веровать не только в Святое Евангелие, Церковью принятое, что заповедал Христос, сказав: «веруйте во Евангелие» (Мк. 1, 15), но и во все другие Писания и Соборные определения.

Scripture echoes

  1. ↩Eph.4.4-Eph.4.5 — There is one body and one Spirit, just as you were called to one hope of your calling. Eph.4.5 — one Lord, one faith, one baptism
  2. ↩Eph.2.20 — built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone
  3. ↩Deut.6.4;1Cor.8.6 — Hear, O Israel: The LORD our God, the LORD is one. 1Cor.8.6 — yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.
  4. ↩Eph.5.27 — so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, so that she might be holy and blameless.
  5. ↩1Tim.3.15 — but if I am delayed, so that you may know how one ought to conduct himself in the household of God, which is the church of the living God, a pillar and foundation of the truth.
  6. ↩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.
  7. ↩1Thess.2.13 — And for this reason we also thank God without ceasing, that when you received the word of hearing from us, you accepted it not as the word of men, but as what it truly is — the word of God, which also is at work in you who believe.

Notes

  1. 1 ↩Russian «член веры» is the standard catechetical term for an article of the Creed; "article of the faith" keeps that technical sense rather than the looser "point of belief." The chapter title confirms the reference is to the Symbol of Faith (the Creed).
  2. 2 ↩Russian Соборную renders Greek καθολιкήн and carries both senses: 'catholic' (universal) and 'conciliar/gathered as one assembly.' 'Catholic' is kept here because it is the standing English creedal wording; the conciliar overtone is native to the Slavonic term and is not lost in Mohyla's own exposition.
  3. 3 ↩Quoted span is the ninth article of the Nicene-Constantinopolitan Creed in its Church Slavonic form; the archaic во едину is liturgical Slavonic, not a source-text corruption.
  4. 4 ↩Russian «член веры» is literally "member/limb of the faith" but is the standard term for an article of the Creed; rendered "article of the faith." The archaic locative «в сем» is rendered simply as "in this," per the no-archaism rule.
  5. 5 ↩The Russian keeps the Greek-derived "Кафолическая" alongside the Slavonic gloss "Соборная"; both are rendered here, since the parenthesis in the source is itself the author's explanation of the term.
  6. 6 ↩Russian «сем члене» means "this article" — i.e., the ninth article of the Creed named in the chapter title. "Article of the Creed" is spelled out here for clarity, since English "member" would mislead.
  7. 7 ↩«Кафолическая» is rendered "Catholic" in its creedal sense of universal, not as a name for the Roman communion; the sentence itself is arguing that no single see gives the Church its name.
  8. 8 ↩The quotation is given in Church Slavonic in the source and is rendered here directly from it; the chapter-and-verse reference falls in the next sentence unit (s5). Final wording awaits Moses resolution.
  9. 9 ↩The quotation is Church Slavonic in the source and is rendered directly from it; the chapter-and-verse reference falls in the following section unit (MogilaPravIsp.1.11.7.s1). Final wording awaits Moses resolution.
  10. 10 ↩This sentence is only the tail of a Scripture citation (Acts 11:2–3) that was split across the section boundary; the quotation it closes stands at the end of the previous section. Rendered as a bare citation to preserve the one-to-one sentence mapping.
  11. 11 ↩Slavonic «языком» is the dative of «языцы», the nations/Gentiles, not 'tongues' or 'languages'; the point is that God has opened repentance to those outside Israel.
  12. 12 ↩Slavonic «старцем» here means the presbyters/elders of the Jerusalem church, an office alongside the Apostles, not 'old men' or monastic elders.
  13. 13 ↩The Slavonic «изволися бо» keeps the causal force of "for" introducing the letter's own reasoning; it is retained rather than smoothed away.
  14. 14 ↩"Кафолическою" is rendered "Catholic" in its creedal sense of universal — the Church spread through all nations — not as a denominational label. The reasoning clause «поскольку» grounds that universality in Jerusalem's missionary priority.
  15. 15 ↩"Rome, the old and the new" means Rome and Constantinople; the canon appealed to is the third canon of the First Council of Constantinople (381), which the text calls the Second Ecumenical Council.
  16. 16 ↩Russian «член» here means an article (clause) of the Creed, not a member of the Church; the chapter heading fixes the sense as the ninth article. "Символа веры" is implied from the heading and made explicit for clarity.
  17. 17 ↩The source quotes 1 Corinthians 3:11 in Church Slavonic. Rendered here in solemn scriptural English; final quotation wording awaits Moses resolution.
  18. 18 ↩«не собственно и не первоначально» distinguishes the strict, primary sense of "foundation" (Christ) from a derived, relative sense (the Apostles and Prophets). "In the strict and original sense" preserves that distinction; blurring it would obscure the point of the whole section.
  19. 19 ↩«Впрочем» turns the concession opened by «Хотя» in s4; rendered "Still". «поскольку» gives the reason ("since"), and the paired «поколику … и поколику» gives the twofold ground of the secondary sense ("because … and because").
  20. 20 ↩Literally "those who occupy Christ's place" — rendered "Christ's vicars." The Confession is conceding the title "head" to bishops only in a derived, delegated sense, in deliberate contrast with the sole headship of Christ just asserted; the same term is used in Slavic church usage for one holding an office on another's behalf.
  21. 21 ↩The Russian term covers the whole episcopal rank (bishops, archbishops, metropolitans, patriarchs); "bishops" is used here since the parallel Scripture quotation speaks of ἐπίσκοποι/Епископы.
  22. 22 ↩A single compound word in the source ("shepherd-in-chief"), matching ἀρχιποίμην in 1 Peter 5:4. "Chief Shepherd" keeps the term identical in the statement and in the quotation, which is the point of the argument: the title belongs to Christ, not to any bishop.
  23. 23 ↩Russian «член» here means an article (clause) of the Creed, not a member of the body; the chapter title names the ninth article. "Article of the Creed" is used for clarity where the Russian says simply "this article."
  24. 24 ↩"Член" here is a credal article (the ninth article of the Creed), not a member of the Church; rendered "article" to keep the catechetical sense clear.
  25. 25 ↩"эпитимии" are canonical penances (Greek epitimia) — remedial disciplinary measures, not punitive fines; "правила" are the Church's canons.
  26. 26 ↩Russian «заповеди Церковные» renders the standard catechetical category of precepts binding on the faithful by the Church's own authority, as distinct from the commandments of God. "Commandments of the Church" keeps the source's own wording; "precepts of the Church" is the common English technical equivalent.
  27. 27 ↩Russian «с сокрушением и умилением сердца» pairs contrition (compunction) with tenderness of heart; both terms are devotional and are kept rather than flattened into generic sincerity.
  28. 28 ↩This "sentence" is only the tail of a Scripture citation (Ephesians 6:18) that the segmenter split off from the previous section's closing quotation. Rendered as the chapter-and-verse remainder in modern citation form.
  29. 29 ↩The quoted span «непрестанно молитеся» is the Slavonic rendering of 1 Thessalonians 5:17; the familiar English cadence "Pray without ceasing" is retained. Final quotation sourcing belongs to the Moses resolution stage.
  30. 30 ↩"великая Четыредесятница" is the Great Fast (Lent); rendered "the Great Forty Days" to keep the Slavonic term's literal sense of the forty-day span.
  31. 31 ↩Fragment of the scripture citation begun in the previous section (Acts 13:3); the section boundary splits the reference.
  32. 32 ↩"Great Saturday" is Holy Saturday, the Saturday before Pascha — the one Saturday of the year on which the fast is kept.
  33. 33 ↩"Предвозгласная" (literally 'the fore-proclaiming/heralding week') is the pre-Lenten week that announces the coming Fast; the source pairs it here with the Prodigal Son and Cheesefare designations.
  34. 34 ↩"Все сие" ("all of this") refers back to the whole preceding catalogue of fasts and fast-free days in §19; "обязан" carries obligation under Church law, so "is bound to keep" is used rather than a softer "should follow."
  35. 35 ↩Russian «Духовным» is the substantive "the spiritual ones," a standard designation for the ordained clergy in this catechism; rendered "the clergy" for clarity. «посредникам, ходатайствующим за нас у Бога» is rendered "mediators who intercede for us before God" — the noun is intercessory, not a claim of sole mediation.
  36. 36 ↩«строителей Таин Божиих» — literally "builders/managers of the mysteries of God"; the Slavonic renders Greek οἰκονόμους μυστηρίων, hence "stewards of the mysteries." "Mysteries" here carries sacramental force.
  37. 37 ↩«делающии священная от святилища ядят» — those engaged in the sacred service take their food from the sanctuary; "temple" is used for the sanctuary precinct to keep the concrete image of the priests' portion.
  38. 38 ↩Church Slavonic «прилежащии добре пресвитеры» renders Greek οἱ καλῶς προεστῶτες πρεσβύτεροι — presbyters/elders who preside or lead well. “Presbyters” is kept because the sentence is about the ordained clergy of the preceding question, not elders in general. «в слове и учении» is rendered “in preaching and teaching” rather than the flatter “in word and doctrine.”
  39. 39 ↩«вы духовнии» here means those who are spiritual in the sense the surrounding catechism has been using — the ordained, spiritually mature clergy — so “you who are spiritual” is kept rather than narrowed to “you clergy”; the Pauline sense is broader than the application Mogila draws from it.
  40. 40 ↩The quotation opens with a straight double quote (") and closes with a Russian closing guillemet (»). Treated as a typographic inconsistency and normalized to matching curly quotes; no change of sense.
  41. 41 ↩"Заповедь Церковная" is a commandment of the Church (an ecclesiastical precept), not one of the Ten Commandments; the following answer shows this fourth precept concerns regular confession.
  42. 42 ↩«законно и православно рукоположенным» = ordained both lawfully (canonically valid) and in Orthodox form; the phrase guards against confession to a schismatic or improperly ordained cleric.
  43. 43 ↩«Святая Четыредесятница» is the Great Forty Days, the Orthodox Great Lent; rendered "Holy Lent" for readability while keeping the liturgical reference.
  44. 44 ↩This sentence is cut off mid-phrase in the source segmentation: the abbreviation "Св." ends s4 and its noun "Елеосвящение" begins s5. Read s4 and s5 together as one clause: "...having first received, with all reverence, Holy Unction."
  45. 45 ↩«Святым Тайнам» — the Holy Mysteries, i.e. Holy Communion; the Eucharistic sense is kept rather than flattened to generic "sacraments."
  46. 46 ↩«Елеосвящение» is the Orthodox sacrament of Holy Unction (the blessing of oil, anointing of the sick). It completes the clause begun at the end of s4.
  47. 47 ↩Russian «предписывает» is rendered "require" rather than the flatter "prescribe"; the catechism's church commandments are binding directives, and "require" carries that force in plain modern English. "Заповедь Церковная" is rendered "commandment of the Church" to keep it distinct from the Decalogue commandments treated elsewhere.
  48. 48 ↩«неопытные в познании Священного Писания и наук» is rendered “those who aren't trained in the knowledge of Holy Scripture and of learning”; «науки» here means formal learning/the sciences of the schools rather than natural science in the modern sense.
  49. 49 ↩The Psalm quotation is Church Slavonic («иже не иде… не ста»); rendered in plain modern English while keeping the familiar beatitude cadence. Final wording awaits Moses resolution.
  50. 50 ↩Slavonic «наказание» here means admonition or correction, not punishment; rendered “warning.” «Отрицайся» is the imperative “reject / turn away from,” rendered “have nothing more to do with.”
  51. 51 ↩Russian «заповедь Церковная» is rendered "commandment of the Church" to keep the ecclesial precept distinct from the Decalogue's commandments; «предписывает» is "require" rather than the flatter "prescribe," which reads as medical in contemporary English.
  52. 52 ↩Russian «Кафолической» is rendered "Catholic" in its creedal sense (the universal Church), not as a reference to the Roman communion; the Confession pairs it here with "Orthodox."
  53. 53 ↩«Синклит» (synklētos) denotes the senate or supreme council of state; rendered "the whole council of state" to keep the civil-governance sense alongside "the entire government."
  54. 54 ↩The quotation is given in Church Slavonic and follows the Slavonic reading «чистоте» (purity) where the Greek has σεμνότης (dignity/gravity); translated from the Slavonic as supplied. Final wording awaits Moses resolution.
  55. 55 ↩Russian «предписывает» is the formal verb of authoritative direction — 'prescribes,' 'enjoins.' 'Require' keeps that binding force in plain contemporary English without the legalistic stiffness of 'prescribe.' «Заповедь Церковная» is a commandment of the Church (an ecclesiastical precept), distinct from the Decalogue's commandments of God.
  56. 56 ↩"Моления" here means appointed public prayer services (molebens/supplicatory offices), not private prayer; rendered "prayer services" to keep the corporate, ordered sense alongside the appointed fasts.
  57. 57 ↩The quotation is given in Church Slavonic (Acts 12:5). Rendered here directly from the Slavonic wording as a candidate; final quoted-text resolution belongs to the Moses stage.
  58. 58 ↩"Заповедь Церковная" is the traditional "commandment of the Church" — a disciplinary precept of the Church rather than one of the Ten Commandments. "Предписывает" carries the force of a binding prescription, rendered here as "require."
  59. 59 ↩The final «но» is adversative: the sentence doesn't merely forbid pagan customs, it sets abstaining against following them, with «сколько возможно» ('as much as is possible') qualifying the demand rather than softening the prohibition.
  60. 60 ↩Russian «творение» means both "creation" as an act and "a created thing"; the argument here turns on the Church's creaturely status, so "a created thing" is the sense required.
  61. 61 ↩Russian "хотя… но…" is a concessive pair; rendered "although… its head is…" so the concession still governs the whole clause without an unnatural English "but".
  62. 62 ↩The Slavonic here reads "просвещаемы" (enlightened/illumined), matching the Slavonic textual tradition; many English versions read "moved" or "carried along" by the Holy Spirit. The rendering follows the source's own wording.
  63. 63 ↩This sentence is only the tail of a citation split across the section boundary: it completes the reference to 1 Thessalonians 2:13 quoted at the end of the previous section. Left as-is so the reference reassembles correctly.
  64. 64 ↩The reference is split at the section break: '(Мк.' here, '1, 15)' at the start of the next sentence. The quoted words are Mark 1:15.
  65. 65 ↩"Соборные определения" are the formal definitions or decrees issued by Church councils; "conciliar definitions" is the more technical rendering, but "decrees of the Councils" carries the same authority in plainer English.

Orthodox Confession (Pravoslavnoe Ispovedanie) companion

Rule yourself daily, not just on retreat

Chosen Portion turns the mirror into a daily practice — a short reading and examining question each morning before you lead anyone.

Chosen Portion makes the mirror daily: the ruler-formation questions this collection preserves become a two-minute morning examination in the app.

  • A daily formation reading drawn from centuries of counsel to those in authority
  • One pointed examination question a day — two minutes, before the meetings start
  • Track your practice over weeks and watch the examined life become a habit
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