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← Orthodox Confession (Pravoslavnoe Ispovedanie)/Book 1 · Часть первая. О вере
Chapter 12MogilaPravIsp.1.12

О десятом члене Символа веры

The Tenth Article: Forgiveness of Sins

The tenth article of the Creed confesses one Baptism for the forgiveness of sins, referencing Ephesians 4:5 and Acts 2:38.

Question 97. What is the tenth article of the faith?1 Answer. "I confess one Baptism for the forgiveness of sins."✦✦2

The Seven Sacraments of the Church

The chapter introduces the seven Sacraments of the Church: Baptism, Chrismation, Eucharist, Repentance, Priesthood, Marriage, and Anointing of the Sick, noting their correspondence to the seven gifts of the Holy Spirit.

Question 98. What does this article of faith teach?3 Answer. Since it mentions Baptism, the first Sacrament, it gives us the occasion to look at the seven Sacraments of the Church. They are these: Baptism, Chrismation, the Eucharist, Repentance, the Priesthood, honorable Marriage, and the Anointing of the Sick. These seven Sacraments correspond to the seven gifts of the Holy Spirit. For through these Sacraments the Holy Spirit pours out his gifts and his grace on the souls of those who receive them rightly. Patriarch Jeremiah discusses this subject at length in the book he wrote to win the Lutherans back.

Defining a Sacrament

A Sacrament is defined as a sacred act that imparts invisible grace through a visible form, instituted by Christ to grant divine grace to believers.

Question 99. What is a Sacrament?4 Answer. A Sacrament is a sacred act that, through some visible form, imparts God's invisible grace to the believer's soul; it was instituted by our Lord, and through Him every believer receives divine grace.56

Purpose and Fruits of the Sacraments

The Sacraments serve as marks of the true Church, pledges of hope, and medicines for sinful diseases, fostering spiritual growth and divine adoption.

Question 100. How many things are required for a Sacrament?7 Answer. Three things are needed. First, the proper matter – for example, water for Baptism, bread and wine for the Eucharist, oil, and whatever else is appropriate for the specific Sacrament. Second, a lawfully ordained Priest or Bishop. Third, the invocation of the Holy Spirit and the set words by which the Priest consecrates the Sacrament through the power of the Holy Spirit, with the clear intention of consecrating it.89 Question 101. What were the Sacraments instituted for?10 Answer. First, so they can be the marks of the true children of God—that is, of the Orthodox Catholic and Apostolic Church.11 For anyone who approaches these Sacraments as they should is a true and natural member of God's Church, and by grace, a child of God.12 Second, so we'll have a clear pledge of our hope in God—that if we remain firm in faith and good works, we will receive salvation in everlasting life.13 Third, so we'll have effective medicine to heal our sinful diseases.14

The Sacrament of Baptism

Baptism is the washing away of sin through threefold immersion, conferring regeneration, justification, and membership in Christ's body, and is administered with specific rites and conditions.

Question 102. What is the first Sacrament, Baptism?15 Answer. Baptism is the washing away and destruction of original sin through threefold immersion in water, while the priest says: “In the name of the Father.16 Amen. And of the Son. Amen. And of the Holy Spirit. Amen” (the “Amen” is to be said by the godparent).17 After this, through birth by water and the Spirit, a person is reconciled to God, and the way into the Kingdom of Heaven is opened, according to our Savior’s words: “Unless someone is born of water and the Spirit, he cannot enter the kingdom of God” (John18 3:5).19 This Sacrament, once received, is never repeated—as long as the one baptizing holds the Orthodox faith in the one God who is three Persons, and speaks the words given above: "In the name of the Father, and of the Son, and of the Holy Spirit."20 Amen"—speaking them exactly and without alteration, in the sense that the Catholic and Orthodox Church understands them.21 Question 103. What must be observed in this Sacrament?22 Answer. First, the infant must, through his sponsor (who must be Orthodox), renounce — that is,23 in other words, he renounces the devil, and all his works, and all service to him, and all his pride. But if the person being baptized is old enough, then he himself must renounce the devil with his own lips, answering the priest's questions and spitting at the devil and at all his works. After this, he must confess the Creed; and if it's an infant being baptized, then the sponsor must confess this Creed in his place and make the vow to Christ on his behalf. One more thing must be observed in Baptism: the water must be clean, unmixed with any other substance, not artificial, and never replaced by some other liquid. Likewise, no one other than a lawfully ordained priest is to perform the appointed rite of Baptism.24 However, in a genuine emergency, any layperson, man or woman, can also administer this Sacrament. They must use the correct element, which is plain natural water, and say the words already given: "In the name of the Father, and of the Son, and of the Holy Spirit," while immersing the person three times.2526 This kind of Baptism is so effective that, even though it's never repeated, it serves as a sure pledge of eternal salvation.27 Anyone can see for himself what fruit and what benefit this Sacrament brings. First, this Sacrament wipes out every sin: in infants, original sin; in those who have grown up, both original sin and the sins they have chosen themselves.28 Second, it remakes a person and gives back the righteousness he had in the state of innocence and sinlessness, as the Apostle testifies: "But you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ and by the Spirit of our God" (1 Cor.29 6:11). Finally, after Baptism we become members of the body of Christ and are clothed in our Lord, for the Apostle says: "All of you who were baptized into Christ have clothed yourselves with Christ" (Gal.30 3:27).

The Sacrament of Chrismation

Chrismation, following Baptism, seals believers with the gifts of the Holy Spirit, strengthening their faith and protecting them from spiritual harm, mirroring the Apostles' reception of the Spirit.

Question 104. What is the second Sacrament in the Church of Christ? Answer. The second Sacrament is Chrismation.31 It had its beginning at the moment when the Holy Spirit came down upon the Apostles (Acts 2), sealing them with His own divine grace so that they would preach the faith of Christ steadily and without ever slackening. Those who are baptized need that same help. And just as the Holy Spirit came down then upon the Apostles in the form of fire and poured out His gifts on them, so now, when the priest anoints the newly baptized with holy chrism, the gifts of the Holy Spirit are poured out upon that person from above — as is clear from the words the priest is to say in performing this Sacrament: "The seal of the gift of the Holy Spirit.32 Amen." It's as if he were saying: "Through this anointing with holy chrism, the gifts of the Holy Spirit are sealed and confirmed in you, gifts you receive to strengthen your Christian faith." This aligns with the Apostle's words too: "The one who establishes us with you in Christ and has anointed us is God. He has also sealed us and given us the Spirit in our hearts as a pledge" (2 Cor.33 1:21–22). This anointing with chrism — or, to put it better, this act of anointing — was carried out in the time of the Apostles through the laying on of hands, for Scripture says: "Then they laid their hands on them, and they received the Holy Spirit" (Acts34 8:17). Later, it came to be done by anointing with chrism, as Saint Dionysius the Areopagite, a disciple of the blessed Paul, testifies (Eccl. Hier., , ch. 2 and 4).

The Sacrament of the Eucharist

The Holy Eucharist, the Body and Blood of Christ, is the central Sacrament, requiring proper matter, a valid priest, and the invocation of the Holy Spirit for its consecration, offering profound spiritual benefits and remembrance of Christ's sacrifice.

Question 105. What is required for this Sacrament? Answer. First, the chief Bishop must consecrate this chrism.35 Second, it must be made from suitable ingredients—that is, olive oil, balsam, and other fragrant substances. Third, right after Baptism, the Priest must anoint the designated parts of the baptized person's body, saying these words: "The seal of the gift of the Holy Spirit.✦36 Amen." This Sacrament has the following effects. First, just as we're born again through Baptism, so through anointing with Holy chrism, we become partakers of the Holy Spirit, we're strengthened in faith in the Lord, and we grow in divine grace, as the Apostle says: "He saved us according to his mercy, by the washing of rebirth and the renewal of the Holy Spirit, which he poured out on us abundantly through Jesus Christ our Savior" (Titus✦37 3:5–6).✦ Second, by the power of the Holy Spirit, we're made so firm and strong that the spiritual enemy can do no harm at all to our soul. This Sacrament isn't repeated, except for those who renounce Christ's name and then return.38 Question 106. What is the third Sacrament? Answer. The Holy Eucharist, that is, the Body and Blood of our Lord Jesus Christ under the appearance of bread and wine, in which Jesus Christ is truly and properly present—that is, actually present.✦3940 This Sacrament surpasses all others and does more than any of them to bring about our salvation. For in this Sacrament, the Lord Jesus's whole grace and goodness are opened up and shown to believers, as will be explained below.41 Question 107. What should be observed in this Sacrament?42 Answer. First, no one else may celebrate this Sacrament, no matter what necessity may arise, except a lawfully ordained Priest. Second, the Priest must see to it that wherever he intends to perform the sacred rite there is a consecrated altar, or at the very least an antimension, without which he cannot in any way offer the Bloodless Sacrifice.43 Third, he must make sure that the matter is suitable, i.44 e. wheat bread, leavened and as pure as possible; and wine unmixed with any other liquid and pure in itself. At the offering, water is poured in as well, fulfilling the words of Scripture which say that "one of the soldiers pierced his side with a spear, and immediately there came out blood and water" (John45 Answer. Fourth, when the priest consecrates the Gifts, he must hold this in mind: that the very substance of the bread and the very substance of the wine are changed into the substance of the true Body and Blood of Christ by the action of the Holy Spirit, whom he calls down at that moment for the completing of this Sacrament, with the prayer and the words: "Send down your Holy Spirit upon us and upon these Gifts set before us.46 And make this bread the precious Body of your Christ. And what is in this Cup, the precious Blood of your Christ. Changing them by your Holy Spirit." Immediately after these words, the change of substance takes place: the bread is transformed into the true Body of Christ, and the wine into the true Blood; only their outward appearances remain, the ones presented to the eye.47 And this is by divine arrangement. First, so that we would not see the Body of Christ with our eyes, but would believe that this is what it is, on the strength of the words Christ spoke: "This is my Body," and "This is my Blood" — that is,48 — so that we would trust his words and his power more than our own senses, and this is what gives us the blessedness of faith.49 For "blessed are those who have not seen and yet have believed" (John 20:29). Second: since human nature recoils from eating raw flesh, and yet it was necessary that a person be united to Christ by receiving Christ's Flesh and Blood, God in his condescension gives believers his own Flesh and Blood as food and drink under the covering of bread and wine, so that no one would refuse this union out of revulsion at such a meal.5051 Gregory of Nyssa discusses this at length, as does St. John of Damascus. Clergy and laypeople alike must receive this Sacrament under both forms, bread and wine.52 For Christ commanded it without excluding anyone: "Truly, truly, I say to you, unless you eat the Flesh of the Son of Man and drink his Blood, you have no life in you." “Whoever eats my Flesh and drinks my Blood remains in me, and I in him” (John 6:53, 56). And so the holy Apostles passed on this Sacrament exactly as they had received it from Christ — to be received by laypeople and clergy alike, and under both kinds — just as the Apostle Paul writes to the Corinthians: “For I received from the Lord what I also handed on to you: that the Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, broke it and said, ‘Take, eat; this is my Body, which is broken for you. Do this in remembrance of me.’53 In the same way he took the cup after supper, saying, ‘This cup is the new covenant in my Blood. Do this, as often as you drink it, in remembrance of me’” (1 Cor. 11:23–25). The honor we owe these awesome Mysteries must be the same honor given to Christ himself (as was said above); and just as Peter, speaking for all the Apostles, said of him, “You are the Christ, the Son of the living God” (Matt.5455 16:16), so each of us must say with reverence: “I believe, Lord, and I confess that you are truly the Christ, the Son of the living God, who came into the world to save sinners, of whom I am the first.”56 This Sacrament is also offered as a sacrifice for all Orthodox Christians, living and departed, in the hope of the resurrection to eternal life; and this Sacrifice will not come to an end until the Last Judgment.57 The fruits of this Sacrament are these: first, the remembrance of Christ's innocent suffering and death, as it is written: "For as often as you eat this bread and drink this cup, you proclaim the Lord's death until He comes" (1 Cor.58 11:26). The second benefit this Sacrament brings is that it appeases God and reconciles Him regarding the sins of the people, both the living and the dead. That's why there is no Divine Liturgy in which prayers and petitions aren't offered to God for our sins. Third, it does good in this way: a Christian who is often present at this Sacrifice and receives this Sacrament is set free by it from every temptation and every danger the devil can pose, since the enemy of the soul doesn't dare do any harm to someone in whom he sees Christ dwelling. Anyone who is to receive these awesome Mysteries must prepare according to the order of our Orthodox Church.59 This preparation consists of sincere confession, fasting, contrition, and full reconciliation with everyone, along with other things of the same kind.60

The Sacrament of Priesthood

Priesthood, a Sacrament, exists in spiritual and sacramental forms, with the latter conferred by Bishops through apostolic succession, granting authority to absolve sins and teach.

Question 108. What is the fourth Sacrament? Answer. Priesthood. It has two kinds: one spiritual, the other sacramental.61 The spiritual priesthood belongs to all Orthodox Christians, as the Apostle Peter teaches: "But you are a chosen people, a royal priesthood, a holy nation, a people made new" (1 Peter 2:9).62 And John says in Revelation: "you were slain, and by your blood you redeemed us for God from every tribe and tongue and people and nation, and you have made us kings and priests to our God" (Revelation 5:9–10).63 5:9–10). The offerings that belong to this kind of priesthood match it, namely: prayers, thanksgivings, the mortification of the flesh, giving oneself up to martyrdom for Christ, and others like them. Urging us toward this, the Apostle Peter says: "you yourselves, like living stones, are being built into a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:5).64 2:5); and Paul: "So I urge you, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and pleasing to God (this is what he requires), your reasonable worship" (Rom.6566 2:5); and Paul: "So I urge you, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and pleasing to God (this is what he requires), your reasonable worship" (Rom. Question 109. How is the Priesthood conferred as a Sacrament?67 Answer. The Priesthood, which is called a Sacrament, was entrusted to the Apostles by Christ.68 Ordination was conferred through the laying on of their hands, and to this day it is conferred through the succession of Bishops, who inherited the Apostles' office so as to administer the divine Mysteries and to care for the salvation of humankind — as the Apostle said: "This is how a person should regard us: as servants of Christ and stewards of the mysteries of God" (1 Cor.69 4:1). This office involves two things that belong to it. First, the power and authority to absolve people's sins, because this is what was said about it: "whatever you loose on earth will be loosed in heaven" (Matt.70 18:18). Second, the authority and power to teach. This is expressed in the following words: "Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matt.71 28, 19). So Christ sent the Apostles out to preach; and the Apostles, having ordained others, sent them out to the same work, as is clear from the words of Saint Luke: "then the Apostles laid their hands on them, and they received the Holy Spirit" (Acts. 8, 17). And likewise: "As they were ministering to the Lord (that is, when they were offering the Bloodless Sacrifice to God) and fasting, the Holy Spirit said: Set apart for Me Barnabas and Saul for the work to which I have called them.72 Then, after fasting and praying and laying hands on them, they sent them off" (Acts. 13:2–3). And Paul says, "Do not be hasty in laying hands on anyone" (1 Tim.73 5:22). Because of this laying on of hands and this succession, which has never been broken, only those have the authority to teach the doctrine that saves who have been sent to do that work; and those who have not been sent and chosen for it must not take it up under any pretext whatever, as Paul says: "And how are they to preach unless they are sent?" (Rom.7475 10:15). Question 110. What must be observed in this Sacrament? Answer. Those who wish to approach this Sacrament must be examined to ensure they have three qualifications.76 First, they must have a good and clean conscience, free from the vices that disqualify someone from the Priesthood. Second, they must have experience and wisdom, both in the stewardship (that is, the administration) of the Mysteries of God and in building up ordinary people through their teaching.77 Third, all the bodily members required for this ministry must be sound in them.78 Question 111. Are any other orders conferred before the Priesthood?79 Answer. The Priesthood contains all the degrees within itself, but even so, a man must be raised to them in their proper order. The lower degrees are these: Reader, Cantor, Taper-bearer, Subdeacon, and Deacon — degrees set out at length in the bishops' service books known as the “Chinovniki.”8081 For our present purpose, in the teaching of the Orthodox Confession it's enough to say only this: that the Bishop must show the man being ordained to any degree whatever exactly what the work entrusted to him is — whether it's the divine celebration of the holy rites, or the reading of the Gospel or of the Epistle, or the carrying of the sacred vessels, or the care of the church's cleanliness; for each degree has its own proper sign that sets it apart from the rest, and the Bishop must explain that sign.82

The Sacrament of Penance

Penance, involving sorrow, confession to a priest, and a resolve to amend, restores lost grace and innocence, freeing believers from sin and the devil's captivity.

Question 112. What is the fifth Sacrament? Answer. The fifth Sacrament is Penance — sorrow of heart for the sins a person has committed, which they confess before a priest, with a firm resolve to amend their life from now on and a readiness to carry out whatever the priest, their confessor, lays on them as a penance.8384 This Sacrament takes effect and exercises its power at the moment the priest absolves sins according to the rule and custom of the Church. For as soon as someone receives absolution, at that moment all their sins are forgiven by God through the priest, according to Christ's word, who said: "Receive the Holy Spirit.85 Whosever sins you forgive, they are forgiven them; and whosever sins you retain, they are retained" (John86 20:22–23). Question 113. What do we need to watch for in this Sacrament?8788 Answer. First, we must confirm that the penitent is a Christian of the Orthodox and Catholic faith. Without true faith, repentance isn't repentance at all, and God won't accept it.8990 Second, you have to make sure that the confessor who receives the confession of repentant Christians is Orthodox, since a heretic or an apostate has no power to absolve sins. Third, the penitent needs a broken heart and real sorrow for the sins by which they have provoked God or wounded their neighbor; about this brokenness David says: "A broken and humbled heart God will not despise" (Ps.91 50:19).92 This brokenness of heart must then be followed by spoken confession of all sins, one by one. For the confessor can't absolve when he doesn't know what there is to absolve, or what penance to assign.93 Holy Scripture speaks plainly about this kind of confession: "Many of those who had believed kept coming, confessing and disclosing what they had done" (Acts 19:18). And in another place: "So confess your sins to one another and pray for one another, so that you may be healed" (James 5:16). And again: "The whole Judean countryside and the people of Jerusalem went out to him, and they were all baptized by him (that is, by John) in the Jordan River, confessing their sins" (Mark94 1:5). This confession must have the following qualities: it must be humble, reverent, truthful, and wholehearted, made with deep sorrow, and it must openly name the penitent's sins.95 Fourth, repentance includes the penance that the confessor imposes and determines — for example, prayers, almsgiving, fasts, pilgrimages to holy places, prostrations, and the like — according to whatever seems most fitting in the confessor's judgment.96 Still, anyone leaving confession should remember what the Psalmist said: "Turn away from evil and do good" (Ps. 33:15), and what our Savior said: "See, you have been made well. Sin no more, so that nothing worse happens to you" (John9798 5:14). And elsewhere: "Go, and from now on sin no more" (John99 8:11). Even though it's impossible for anyone to avoid sin perfectly and completely, still, every Orthodox Christian is bound — in keeping with his own conscience — to work as hard as he can at amending his life between one confession and the next.100 Question 114. What good does this Sacrament do?101 Answer. The first benefit is this: just as through sin we lose the innocence we received in Holy Baptism, so through Repentance we gain it back again. Likewise, just as through sin we forfeit God's grace, so through Repentance we obtain it once more. Again, just as through sin we fall into the devil's captivity, so through Repentance we are set free from it. And finally, just as through sin shame and fear enter our conscience, so through Repentance peace returns to us, along with the kind of confidence children have toward their own parents.102103

The Sacrament of Marriage

Marriage, a sacred covenant blessed by the Church, provides chastity, legitimacy for offspring, and mutual support between spouses.

Question 115. What is the sixth Sacrament?104 Answer. Honorable Marriage, which comes about, first of all, by the mutual consent of husband and wife, provided there's no impediment.105 But that consent alone isn't enough for a true marriage unless the couple themselves testify to their mutual promise before the priest and make this covenant: that they will keep faith with each other, and honor, and married love, until the end of their lives, through every turn of fortune, and that they will not abandon one another.106 Afterward, this consent and promise is confirmed and blessed by the priest, and in this way, what is written is fulfilled: "Let marriage be honorable in every way, and the marriage bed undefiled" (Heb.107 13:4). Question 116. What are the fruits of this Sacrament?108 Answer. First, through marriage, a person avoids the danger of falling into sexual sin and losing control. For honorable Marriage was established precisely to tame the cravings of the flesh, as Paul says: to avoid "fornication,109 . . let each man have his own wife" (1 Cor. 7:2). Second, only children born within marriage have the honor of legitimacy.110 Third, in cases of illness or any other misfortune, the husband becomes a faithful provider for his wife, and the wife for her husband, because of the great love and close friendship that grows up between them — as Scripture testifies: "For this reason a man will leave his father and mother and be joined to his wife, and the two will become one flesh" (Gen.111112 2:24).

The Sacrament of Holy Unction

Holy Unction, administered by priests to the sick, grants forgiveness of sins and, when possible, physical healing, reinforcing faith and repentance.

Question 117. Which is the seventh Sacrament of the Church?113 Answer. Holy Unction.114 Christ instituted it. When He sent His disciples out two by two, they anointed many sick people with "oil" and healed them (Mark115 6:13). Later, the whole Church adopted anointing with oil, as is clear from Saint James's epistle, where he says: "Is anyone sick? 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. The prayer of faith will save the sick, and the Lord will raise him up; and if he has committed sins, they will be forgiven him" (James116117 5:14-15). Question 118. What must be observed in this Sacrament?118 Answer. First, they must ensure that this Sacrament, with all its rites, is performed by Priests and by no one else.✦ Second, that the oil be pure, without any admixture, and that the sick person hold the Orthodox and Catholic Faith and have confessed his sins before the Priest, his Confessor. Third, that during the anointing the prayer be read which sets out the power of this Sacrament. Question 119. What are the fruits of this Sacrament? Answer. The Apostle James shows us the benefit and the fruits that come from this Sacrament, and they are these: the forgiveness of sins, that is, the salvation of the soul, and health of the body.119 Even though the body doesn't always receive healing, the forgiveness of sins is always granted to the soul of the one who repents.

Read the original Russian

Вопрос 97. Какой десятый член веры?

Ответ. «Исповедую едино Крещение во оставление грехов».

Вопрос 98. Чему учит сей член веры?

Ответ. поскольку он упоминает о Крещении, первом Таинстве, то дает нам случай рассмотреть семь Таинств Церкви. Они суть следующие: Крещение, Миропомазание, Евхаристия, Покаяние, Священство, честный Брак и Елеосвящение. Сии семь Таинств, соответствуют семи дарам Духа Святаго. Ибо чрез сии Таинства Дух Святый изливает дары Свои и благодать на души тех, кои пользуются ими надлежащим образом. О сем предмете пространно рассуждает Патриарх Иеремия в книге, которую написал для обращения лютеран.

Вопрос 99. Что есть Таинство?

Ответ. Таинство есть Священное действие, которое под видимым каким-либо образом душе верующего сообщает невидимую благодать Божию, будучи установлено Господом нашим, чрез Которого всякий из верующих получает Божественную благодать.

Вопрос 100. Сколько вещей требуется для Таинства?

Ответ. Три: приличное вещество, как-то: вода для Крещения, хлеб и вино для Евхаристии, елей и другие, сообразные с Таинством; во-вторых, Священник, законно рукоположенный, или Епископ; в-третьих, призывание Святаго Духа и известная форма слов, посредством которых Священник освящает Таинство силою Святаго Духа, изъявляя намерение освятить оное.

Вопрос 101. На какой конец установлены Таинства?

Ответ. Во-первых, для того, чтобы они были знаками истинных сынов Божиих, или Православной Кафолической и Апостольской Церкви. Ибо всякий, кто приступает к сим Таинствам как должно, есть истинный и природный член в Церкви Божией, и по благодати сын Божий. Во-вторых, для того, чтобы мы имели очевидный залог упования нашего на Бога в том, что, пребывая твердыми в вере и добрых делах, получим спасение в жизни вечной. В-третьих, чтобы имели действительные лекарства для исцеления греховных наших болезней.

Вопрос 102. Что есть первое Таинство или Крещение?

Ответ. Крещение есть омытие и истребление первородного греха посредством троекратного погружения в воде, с произношением от Священника сих слов: «Во имя Отца. Аминь. И Сына. Аминь. И Святаго Духа. Аминь» (Аминь должен произносить восприемник). После сего, от рождения водою и Духом, бывает примирение человека с Богом, и человеку отверзается вход в Царство Небесное, по словам Спасителя нашего: «аще кто не родится водою и Духом, не может внити в царствие Божие» (Ин.

3, 5). Сие Таинство, принятое однажды, не повторяется, если только крестящий православно верует в единого Триипостасного Бога и если он вышесказанные слова: «Во имя Отца, и Сына, и Святаго Духа. Аминь» – произнесет точно и неизменно, по разумению Кафолической и Православной Церкви.

Вопрос 103. Что должно наблюдать при сем Таинстве?

Ответ. Во-первых, нужно, чтобы младенец чрез своего восприемника (он должен быть православным) отложился, т. е. отрекся от диавола, и от всех дел его, и от служения ему, и от всей гордыни его. Если же крестящийся будет иметь надлежащий возраст, то необходимо, чтобы он сам своими устами отказался от диавола, ответствуя на вопросы Священника и плюя на диавола и на все дела его. После сего должен исповедать Символ веры; а если крещается младенец, то вместо него должен исповедать сей Символ веры восприемник, и дать за него обет Христу. Еще и то надобно наблюдать в Крещении, чтобы вода была чистая, не смешанная с иным веществом, не искусственная, и не заменялась другою какою-либо жидкостью. Также, установленное Крещение никто другой не должен совершать, кроме законного Священника.

Впрочем, в случае какой-нибудь необходимости может совершить сие Таинство и мирское лицо, мужеское или женское, взяв приличное вещество – простую и естественную воду, и произнося упомянутые слова: «Во имя Отца, и Сына, и Святаго Духа» при троекратном погружении. Таковое Крещение толикую имеет силу, что хотя и не повторяется, есть несомненный залог вечного спасения.

Какой плод и какая польза сего Таинства, всякий сам по себе видеть может. Во-первых, сие Таинство уничтожает все грехи: в младенцах первородный, а в возрастных и первородный, и произвольный. Во-вторых, воссозидает человека, и возвращает ему ту праведность, которую он имел в состоянии невинности и безгрешности, как свидетельствует Апостол: «но омыстеся, но освятистеся, но оправдистеся именем Господа нашего Иисуса Христа, и Духом Бога нашего» (1Кор. 6, 11). Наконец, после Крещения мы соделываемся членами тела Христова, и облекаемся в Господа нашего: ибо Апостол говорит: «елицы бо во Христа крестистеся, во Христа облекостеся» (Гал. 3, 27).

Вопрос 104. Какое второе Таинство в Церкви Христовой?

Ответ. Второе таинство есть Миропомазание. Оно получило начало свое с того времени, как Дух Святый сошел на Апостолов (Деян. 2), запечатлев их Божественною Своею благодатию, дабы они постоянно и неослабно проповедывали Веру Христову. В таковой помощи имеют нужду и крещаемые. И как тогда Дух Святый сошел на Апостолов в виде огня и излил на них дары Свои; так и ныне, когда Священник помазывает Святым Миром крещаемого, изливаются на него свыше дары Святаго Духа, что видно из слов, которые должен говорить Священник при совершении сего Таинства: «Печать Дара Духа Святаго. Аминь». Он как бы так говорит: “Чрез помазание сим Святым миром на тебе запечатлеваются и утверждаются дары Святаго Духа, которые ты получаешь в укрепление Христианской веры твоей”.

Сие согласно и с словами Апостола: «утверждаяй же нас с вами во Христе, и помазавый нас есть Бог, иже и запечатле нас, и даде обручение Духа в сердца наши» (2Кор. 1, 21–22). Сие помазание миром, или, лучше сказать, сие действие помазания во времена Апостолов совершалось чрез возложение рук; ибо Писание говорит: «тогда возложиша руце на ня, и прияша Духа Святаго» (Деян. 8, 17). После оно стало совершаться чрез помазание миром, как свидетельствует Святый Дионисий Ареопагит, ученик Блаженнаго Павла (Церк. Иерар. , гл. 2 и 4).

Вопрос 105. Что требуется для сего Таинства?

Ответ. Во-первых, требуется, чтобы сие миро освящено было верховным Епископом. Во-вторых, чтобы оно составлено было из приличного вещества, как-то: елея, бальзама и других мастей. В-третьих, требуется, чтобы Священник непосредственно после Крещения помазал известные члены крещаемого, произнося сии слова: «Печать дара Духа Святаго. Аминь». От сего Таинства происходят таковые плоды: во-первых, как чрез Крещение мы возрождаемся, так чрез помазание Святым миром делаемся причастниками Святаго Духа, утверждаемся в вере Господней и возрастаем в Божественной благодати, по словам Апостола: «спасе нас по Своей милости, банею пакибытия и обновления Духа Святаго, егоже излия на нас обильно Иисус Христом, Спасителем нашим» (Тит. 3, 5–6). Во-вторых, силою Святаго Духа мы столько делаемся твердыми и крепкими, что духовный враг не может нанести никакого вреда душе нашей.

Сие Таинство не повторяется, разве для тех, которые, отвергнувшись имени Христова, опять обращаются.

Вопрос 106. Какое третье Таинство?

Ответ. Святая Евхаристия или Тело и Кровь Господа нашего Иисуса Христа, под видом хлеба и вина, в котором истинно и собственно или действительно находится Иисус Христос. Сие Таинство превосходит все другие, и более других содействует к получению нашего спасения. Ибо в сем Таинстве открывается и изъявляется верующим вся благодать и благость Господа Иисуса, как ниже показано будет.

Вопрос 107. Что должно наблюдать в сем Таинстве?

Ответ. Во-первых, сего Таинства никто другой не может совершать, какая бы ни случилась необходимость, кроме законного Священника. Во-вторых, Священник должен предусматривать, чтобы там, где намеревается священнодействовать, был жертвенник, или, по крайней мере, антиминс, без которого никак не может принести Безкровную Жертву. В-третьих, должен наблюдать, чтобы приличное было вещество, т. е. хлеб пшеничный, квасный, чистый, сколько возможно; и вино, не смешанное с другою какою-нибудь жидкостью, и чистое само в себе. Во время приношения вливается и вода, во исполнение слов Писания, которое говорит, что «един от воин копием ребра Ему прободе, и абие изыде кровь и вода» (Ин. 19, 34).

В-четвертых, священник, освящая Дары, так должен мыслить, что самое существо хлеба и самое существо вина прелагается в существо истинного Тела и Крови Христовой действием Святаго Духа, Которого призывает в сие время для совершения сего Таинства молитвою и словами: “Низпосли Духа Твоего Святаго на ны и на предлежащие Дары сии. И сотвори убо хлеб сей, честное Тело Христа Твоего. А еже в Чаши сей, честную Кровь Христа Твоего. Преложив Духом Твоим Святым”. После сих слов немедленно бывает пресуществление: хлеб пременяется в истинное Тело Христово, а вино в истинную Кровь; остаются только одни виды их, представляющиеся взору. И сие по Божественному распоряжению. Во-первых, чтобы мы не видели очами Тела Христова, но веровали, что это оно, на основании слов, которые сказал Христос: «Сие есть Тело Мое», и «сия есть Кровь Моя», т. е.

чтобы мы веровали более словам и силе Его, нежели собственным нашим чувствам, что доставляет нам блаженство веры. Ибо «блажены не видевшии и веровавше» (Ин. 20, 29). Во-вторых, поскольку человеческая природа отвращается от ядения невареного мяса, а между тем надобно было, чтобы чрез принятие Плоти и Крови Христовой, человек соединялся со Христом: то, чтобы гнушающийся такою яствою человек не отвергнул сего соединения, Бог, по снисхождению Своему, собственную Плоть и Кровь Свою дает верующим в пищу и питие под прикрытием хлеба и вина. О сем пространно рассуждает Григорий Нисский и Св. Иоанн Дамаскин. Причащаться же сему Таинству как духовные, так и мирские люди должны под обоими видами хлеба и вина. Ибо Христос, не исключая никого, так заповедал: «Аминь, аминь глаголю вам: аще не снесте Плоти Сына Человеческого, ни пиете Крови Его, живота не имате в себе.

ядый Мою Плоть и пияй Мою Кровь во Мне пребывает, и Аз в нем» (Ин. 6:53, 56). Посему и святые Апостолы, как приняли сие Таинство от Христа, так и предали оное, для принятия оного и мирскими и духовными лицами, и в обоих видах, как пишет Апостол Павел к Коринфянам: «Аз бо приях от Господа, еже и предах вам, яко Господь Иисус в нощь, в нюже предан бываше, прием хлеб, и, благодарив, преломи, и рече: приимите, ядите, сие есть Тело Мое, еже за вы ломимое: сие творите в Мое воспоминание. Такожде и чашу по вечери, глаголя: сия чаша новый завет есть в Моей Крови: сие творите, елижды аще пиете, в Мое воспоминание» (1Кор. 11, 23–25). Честь, которую надлежит воздавать сим страшным Таинам, должна быть таковая же, каковая воздается Самому Христу (о чем выше сказано); и как сказал о Нем Петр устами всех Апостолов: «Ты еси Христос, Сын Бога Живаго» (Мф. 16, 16), так и каждый из нас с благоговением должен говорить: “Верую, Господи, и исповедую, яко Ты еси воистинну Христос, Сын Бога живаго, пришедый в мир грешныя спасти, от нихже первый есмь аз”. Сие Таинство приносится также вместо жертвы за всех православных Христиан, живых и умерших, в надежде воскресения в жизнь вечную, каковая Жертва не кончится даже до последнего суда.

Плоды сего Таинства суть следующие: во-первых, воспоминание невинного страдания и смерти Христовой, как сказано: "Елижды бо аще ясте хлеб сей и чашу сию пиете, смерть Господню возвещаете, дóндеже приидет" (1Кор. 11, 26). Вторая польза, которую приносит сие Таинство, есть та, что оно, умилостивляет и умиротворяет Бога за грехи людей, живых и мертвых. Посему не бывает ни одной Святой Литургии, в которую бы не приносились молитвы и прошения к Богу о грехах наших. В-третьих, оно полезно потому, что Христианин, который часто присутствует при сей Жертве и приемлет сие Таинство, посредством оного освобождается от всякого искушения и опасности со стороны диавола. поскольку враг души не осмеливается нанести никакого вреда тому, в ком видит пребывающего Христа. К принятию страшных Таин должно приуготовляться по чину нашей Православной Церкви. Сие предуготовление состоит в искреннем исповедании, посте, сокрушении и совершенном примирении со всеми и в другом, тому подобном.

Вопрос 108. Какое четвертое Таинство?

Ответ. Священство. Оно есть двоякое: одно духовное, а другое таинственное. Священство духовное имеют все православные Христиане, как учит Апостол Петр: «Вы же род избран, царское священие, язык свят, люди обновления» (1Пет . 2, 9); и Иоанн в Откровении: «заклался и искупил еси Богови нас Кровию Своею От всякаго колена и языка и людий и племен, и сотворил еси нас Богови нашему Цари и Иереи» (Откр. 5, 9–10). Таковому Священству сообразные бывают и приношения, именно: молитвы, благодарения, умерщвления плоти, предание себя на мученичество за Христа и другие, сим подобные. Увещевая к сему Апостол Петр говорит: «и сами яко камение живо зиждитеся во храм духовен, святителство свято, возносити жертвы духовны, благоприятны Богови Иисус Христом» (1Пет.

2, 5); Павел: «Молю убо вас, братие, щедротами Божиими, представите телеса ваша жертву живу, святу, благоугодну Богови (чего требует), словесное служение ваше» (Рим. 12, 1).

Вопрос 109. Каким образом производится таинственное Священство?

Ответ. Священство, именуемое Таинством, заповедано Апостолам от Христа. Посвящение производилось чрез возложение рук их, и доныне производится по преемству Епископов, наследовавших Апостолам для раздаяния Божественных Таин, и попечения о человеческом спасении, как сказал Апостол: «Тако нас да непщует человек, яко слуг Христовых и строителей Таин Божиих» (1Кор. 4, 1). Сия должность заключает в себе две принадлежности. Во-первых, силу и власть разрешать грехи человеков, ибо о сем сказано: "елика аще разрешите на земли, будут разрешена на небесех» (Мф. 18, 18). Во-вторых, власть и силу учить.

Сие выражается в следующих словах: «шедше убо научите вся языки, крестяще их во имя Отца и Сына и Святаго Духа» (Мф. 28, 19). Итак, Христос послал Апостолов на проповедь; а Апостолы, рукоположившие других, послали их на то же дело, как явствует из слов Святого Луки: "тогда Апостолы возложиша руце на ня, и прияша Духа Святаго» (Деян. 8, 17). Также: «Служащим же им Господеви (т. е. когда приносили Безкровную Жертву Богу) и постящимся, рече Дух Святый: отделите Ми Варнаву и Савла на дело, на неже призвах их. Тогда постившеся и помолившеся и возложше руки на ня, отпустиша их» (Деян.

13, 2–3). И Павел говорит: «Руки скоро не возлагай ни на когоже» (1Тим. 5, 22). По сему рукоположению и преемству, никогда непрерывающемуся, те только имеют власть наставлять в спасительном учении, кои посланы на сие дело; а которые не посланы и не избраны на сие, те ни под каким видом не должны приступать к нему, по словам Павла: «Како же проповедят, аще не послани будут» (Рим. 10, 15).

Вопрос 110. Что должно наблюдать при сем Таинстве?

Ответ. Надлежит испытать те лица, которые желают приступить к сему Таинству, чтобы они имели три принадлежности. Во-первых, чтобы имели благую и чистую совесть, и были устранены от тех пороков, которые препятствуют Священству. Во-вторых, чтобы имели опытность и мудрость, как в строении (распоряжении) Таин Божиих, так и в назидании простого народа посредством своих поучений. В-третьих, чтобы у них были здоровы все члены, необходимые для сего.

Вопрос 111. Даются ли другие какие степени, прежде Священства?

Ответ. Священство заключает в себе все степени, но несмотря на то, должно возводить на оные по порядку. Низшие степени суть сии: Чтец, Певец, Свещеносец, Иподиакон, Диакон, о каковых степенях пространно излагается в Архиерейских молитвенниках, называемых «Чиновниками». При настоящем случае в учении Православнаго Исповедания довольно сказать нам только то, что Епископ должен показать рукополагаемому в какую бы то ни было степень, в чем состоит поручаемое ему дело: Божественное ли то Священнодействие: или чтение Евангелия, или Апостола, или ношение священных сосудов, или смотрение за чистотою церкви; ибо каждая степень имеет собственный свой знак, которым одна отличается от другой; что Епископ должен изъяснить.

Вопрос 112. Какое пятое Таинство?

Ответ. Пятое Таинство есть Покаяние – скорбь сердца о грехах, сделанных человеком, которые он открывает пред Священником, с твердым намерением впредь исправить жизнь свою, и готовностию выполнить то, что в наказание возложит на него Священник, Духовник его. Сие Таинство оказывает действие и силу свою тогда, когда Священник по уставу и обычаю Церкви разрешает грехи. Ибо как скоро кто получает разрешение, тому в сие время чрез посредство Священника прощаются от Бога все грехи, по слову Христа, Который сказал: «приимите Дух Свят. Имже отпустите грехи, отпустятся им: и имже держите, держатся» (Ин. 20, 22–23).

Вопрос 113. Что мы должны наблюдать при сем Таинстве?

Ответ. Во-первых, должны смотреть, чтобы кающийся был Христианин Православной и Кафолической веры: ибо покаяние без истинной веры не есть покаяние, и не приемлется от Бога.

Во-вторых, надлежит смотреть, чтобы Духовник, приемлющий исповедание кающихся Христиан, был православный: поскольку еретик и отступник не имеет силы разрешать грехи. В-третьих, кающемуся необходимо иметь сокрушение сердца и скорбь о грехах своих, которыми он раздражил Бога, или огорчил ближнего; о каковом сокрушении Давид говорит: «сердце сокрушенно и смиренно Бог не уничижит» (Пс. 50, 19). За сим сокрушением сердца должно следовать устное исповедание всех грехов порознь. Ибо Духовник не может разрешить, когда не знает, что должно разрешить, и какое положить наказание. О таковом исповедании ясно говорит Священное Писание: «мнози же от веровавших прихождаху, исповедающе и сказующе дела своя» (Деян. 19, 18). И в другом месте: «Исповедайте убо друг другу согрешения и молитеся друг за друга, яко да изцелеете» (Иак.

5, 16). И еще: «исхождаше к нему вся Иудейская страна и Иерусалимляне и крещахуся еси во Иордане реце от него (Иоанна), исповедающе грехи своя» (Мк. 1, 5). Сия исповедь должна иметь таковые свойства: должна быть смиренная, благоговейная, истинная, чистосердечная, со многою скорбию, обличающая грехи кающегося. В-четвертых, к покаянию относится епитимия, которую налагает и определяет духовник, как-то: молитвы, милостыни, посты, путешествия ко святым местам, коленопреклонения и подобное, смотря по тому, что покажется приличнейшим по рассуждению Духовника. Впрочем, отходящий от исповеди должен помнить то, что сказал Псалмопевец: «Уклонися от зла и сотвори благо» (Пс. 33, 15) и что сказал Спаситель наш: «се, здрав еси: ктому не согрешай, да не горше ти что будет» (Ин. 5, 14).

И в другом месте: «иди и (отселе) ктому не согрешай» (Ин. 8, 11). Хотя и невозможно человеку совершенно и всецело избежать греха, но при всем том каждый из Православных, согласуясь со своею совестию, обязан от одной исповеди до другой, сколько возможно, стараться об исправлении жизни своей.

Вопрос 114. Какая польза сего Таинства?

Ответ. Первая польза есть сия: как чрез грех мы теряем ту невинность, которую стяжали в Святом Крещении, так опять приобретаем оную чрез Покаяние; так же, как чрез грех лишаемся благодати Божией, так чрез Покаяние снова снискиваем оную; еще, как чрез грех впадаем в плен диавола, так чрез Покаяние освобождаемся из оного; и напоследок так чрез грех входят в совесть нашу стыд и страх, так чрез Покаяние возвращается к нам мир и такое дерзновение, какое имеют дети к своим родителям.

Вопрос 115. Какое шестое Таинство?

Ответ. Честный Брак, который бывает, во-первых, по взаимному согласию мужа и жены, если нет никакого препятствия. Но сего согласия недовольно будет для вступления в истинный Брак, если они сами не засвидетельствуют пред Священником взаимного своего обещания, и не сделают условия, что будут хранить взаимную верность, честь, любовь брачную до конца своей жизни, при всех переменах счастия, и что не будут оставлять друг друга. После, сие согласие и обещание утверждается и благословляется Священником, и таким образом исполняется написанное: Брак да будет во всем честен, «и ложе нескверно» (Евр. 13, 4).

Вопрос 116. Какие плоды сего Таинства?

Ответ. Во-первых, чрез Брак человек избегает всякой опасности впасть в блуд и невоздержание. Ибо честный Брак для того установлен, чтобы укротить похоть плоти, как говорит Павел: в избежание «блудодеяния. . . кийждо свою жену да имат» (1Кор. 7, 2). Во-вторых, законное только рождение детей имеет свое уважение.

В-третьих, в случаях болезни, или другого какого-нибудь несчастия, муж бывает верным питателем жены, а жена мужа, по великой любви и тесному дружеству, рождающемуся между ними, о чем свидетельствует Писание: «Сего ради оставит человек отца своего и матерь и прилепится к жене своей, и будета два в плоть едину» (Быт. 2, 24).

Вопрос 117. Какое седьмое Таинство Церкви?

Ответ. Елеосвящение. Оно установлено Христом. Ибо когда Он посылал учеников Своих по два, то они помазывали "маслом" многих больных и исцеляли (Мк. 6, 13). Впоследствии вся Церковь приняла в обыкновение помазание елеем, как видно из послания Святого Иакова, где говорит: «Болит ли кто в вас; да призовет Пресвитеры Церковныя, и да молитву сотворят над ним, помазавше его елеем во имя Господне: и молитва веры спасет болящаго, и воздвигнет его Господь: и аще грехи сотворил есть, отпустятся ему» (Иак. 5, 14–15).

Вопрос 118. Что должны наблюдать при сем Таинстве?

Ответ. Во-первых, должны наблюдать, чтобы сие Таинство со всеми обрядами своими совершаемо было Священниками, а не другим кем. Во-вторых, чтобы елей был чистый; без всякой примеси, и чтобы больной содержал Православную и Кафолическую Веру и исповедал грехи свои пред Священником, Духовником своим. В-третьих, чтобы во время помазания читаема была та молитва, в которой изъясняется сила сего Таинства.

Вопрос 119. Какие плоды сего Таинства?

Ответ. Пользу и плоды, которые происходят от сего Таинства, показывает Апостол Иаков, они суть: прощение грехов или спасение души, и здравие тела. Хотя тело и не всегда получает исцеление, но прощение грехов всегда даруется душе кающегося.

Scripture echoes

  1. ↩Eph.4.5 — one Lord, one faith, one baptism
  2. ↩Acts.2.38 — Then Peter said to them, ‘Repent, and let each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.’
  3. ↩2Cor.1.21-2Cor.1.22;Eph.1.13 — Now the one who establishes us together with you in Christ and has anointed us is God. 2Cor.1.22 — who also sealed us and gave the guarantee of the Spirit in our hearts Eph.1.13 — In him you also, having heard the word of truth, the gospel of your salvation—in him, having believed, you were sealed with the Holy Spirit of promise.
  4. ↩Titus.3.5-Titus.3.6 — not by works of righteousness that we ourselves had done, but according to his mercy he saved us, through the washing of renewal and rebirth and the renewing of the Holy Spirit, Titus.3.6 — which he poured out on us richly through Jesus Christ our Savior,
  5. ↩Titus.3.5-Titus.3.6 — not by works of righteousness that we ourselves had done, but according to his mercy he saved us, through the washing of renewal and rebirth and the renewing of the Holy Spirit, Titus.3.6 — which he poured out on us richly through Jesus Christ our Savior,
  6. ↩1Cor.11.23-1Cor.11.29;Matt.26.26-Matt.26.28 — For I received from the Lord what I also passed on to you: that the Lord Jesus, on the night he was betrayed, took bread, 1Cor.11.24 — and having given thanks, he broke it and said, 'This is my body, which is for you. Do this in remembrance of me.' 1Cor.11.25 — In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." 1Cor.11.26 — For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. 1Cor.11.27 — So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 1Cor.11.28 — But let a person examine himself, and in this way let him eat of the bread and drink of the cup. 1Cor.11.29 — For the one who eats and drinks without discerning the body eats and drinks judgment on himself. Matt.26.26 — While they were eating, Jesus took bread, and having blessed it, he broke it and gave it to the disciples and said, "Take, eat; this is my body." Matt.26.27 — And taking a cup, and giving thanks, he gave it to them, saying, Drink from it, all of you. Matt.26.28 — For this is my blood of the covenant, which is poured out for many for the forgiveness of sins.
  7. ↩Jas.5.14 — Is anyone among you sick? 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.

Notes

  1. 1 ↩Russian «член веры» is the standard term for an article of the Creed; "article of the faith" keeps that technical sense rather than the vaguer "point of belief." The chapter title confirms the Symbol of Faith (Creed) is in view.
  2. 2 ↩This is the tenth article of the Nicene-Constantinopolitan Creed quoted verbatim. Church Slavonic «едино» ("one") is retained as "one" in its creedal sense of a single, unrepeatable Baptism, and «во оставление грехов» is rendered "for the forgiveness of sins" — the phrase names Baptism's purpose and effect, not merely its occasion. Uncontracted, formal diction is kept here per the register rule for quoted creedal and scriptural text.
  3. 3 ↩«член веры» is the standard catechetical term for a clause of the Creed; rendered "article of faith" to match the chapter heading "the tenth article of the Creed." Archaic «сей» is rendered as plain "this," per the modern-readable register.
  4. 4 ↩Russian Таинство renders Greek μυστήριον; "Sacrament" is kept per lexeme policy rather than a generic "mystery" or "rite," since the following answer (section 6) defines it as a sacred action conveying invisible grace under a visible form.
  5. 5 ↩The Russian relative pronoun «чрез Которого» is masculine and so points back to «Господом нашим» (our Lord), not to the neuter «Таинство». The rendering keeps that reference explicit ('through Him'), since a reading of 'through which [the Sacrament]' would shift the source of grace from Christ to the rite itself.
  6. 6 ↩«Священное действие» is rendered 'sacred act' rather than 'sacred rite' or 'ceremony', preserving the definition's emphasis on an action that effects something rather than on ritual form.
  7. 7 ↩Russian «вещей» is the general word for "things," but in this catechetical context it means the constitutive requirements of a valid Sacrament — matter, minister, and form — as the following answer spells out. Kept as "things" rather than narrowing it to "elements," which would collapse it into the first requirement alone.
  8. 8 ↩The Russian opens with "Три: приличное вещество..." and only later says "во-вторых" and "в-третьих"; "First" is supplied to complete the enumeration the source itself implies.
  9. 9 ↩"приличное вещество" is the scholastic term for sacramental matter — the physical element proper to each rite — not "decent substance" in the everyday sense. "известная форма слов" likewise means the fixed, prescribed formula, not a form merely "known" to someone.
  10. 10 ↩The Russian reads "на какой конец," literally "to what end" — an older idiom for purpose or goal, not a temporal end. Rendered as "for what purpose" to keep the sense plain in contemporary English.
  11. 11 ↩"Знаки" here means identifying marks or signs by which the faithful are recognized, not sacramental signs in the technical sense; "или" is explanatory ("that is"), not a genuine alternative.
  12. 12 ↩"По благодати сын Божий" — a son by grace, in deliberate contrast with Christ's natural sonship; "природный член" (natural member) is used of the believer's real, organic membership in the Church, not of natural sonship.
  13. 13 ↩"Залог" is rendered "pledge" (a guarantee given in advance); "упование" is the strong biblical word for confident hope placed in God, not mere expectation.
  14. 14 ↩"Действительные лекарства" means remedies that actually work — effective, not merely symbolic; the plural is rendered as English mass-noun "medicine" for natural idiom.
  15. 15 ↩Russian «или» here is explanatory rather than disjunctive: it identifies the first Sacrament as Baptism (the following section defines Baptism), so it is rendered "that is" rather than "or," which in English would wrongly suggest two alternatives.
  16. 16 ↩Russian «омытие и истребление» pairs a cleansing image with a stronger word for wiping out or exterminating; “washing away and destruction” keeps both, since the text claims not only that original sin is covered but that it is abolished.
  17. 17 ↩«восприемник» is the one who receives the newly baptized from the font — the sponsor, in ordinary English the godparent.
  18. 18 ↩«по словам Спасителя нашего» is cited as the ground of the preceding claim, not as a loose illustration; “according to the words of our Savior” keeps that evidentiary force.
  19. 19 ↩Fragment of a Scripture citation split across the section boundary: the preceding section ends with "(Ин." and this continues "3, 5)" — i.e. John 3:5, cited in the Russian style (chapter, verse). Rendered with the modern colon.
  20. 20 ↩"Триипостасного" is literally "tri-hypostatic" — one God in three hypostases. Rendered "the one God who is three Persons" to keep the Trinitarian precision in plain English; "hypostasis" would be opaque to a general reader.
  21. 21 ↩"Кафолической" is the creedal 'catholic' (universal), not a denominational label; kept as "Catholic" alongside "Orthodox" as the source pairs them.
  22. 22 ↩Russian "наблюдать" here carries the older sense of "keep, observe carefully" (i.e., which requirements must be kept when Baptism is administered), not "watch" or "look at"; the following section answers with the required conditions. "Таинство" is rendered "Sacrament" per lexeme policy; the referent here is Baptism, not the Eucharist.
  23. 23 ↩The Russian sentence breaks off mid-clause here because the abbreviation "т. е." ("that is") splits the source into separate segments; the thought continues in s3 and s4.
  24. 24 ↩"Законный Священник" means a priest who is canonically ordained and lawfully authorized; "lawfully ordained" makes that force explicit. The following section supplies the emergency exception, when a layman or laywoman may baptize.
  25. 25 ↩Впрочем here marks a concession against the preceding rule that only a lawful priest may baptize; rendered as sentence-medial "however" to keep that contrastive force without archaic "Nevertheless."
  26. 26 ↩приличное вещество is the technical sacramental term for the proper/fitting matter of the Sacrament, not "decent substance"; "не искусственная" from the previous section clarifies that natural, unmixed water is meant.
  27. 27 ↩хотя и не повторяется states the non-repeatability of valid Baptism: an emergency lay baptism is not to be redone by a priest, and that very unrepeatability is the point — its force is complete. залог is the pledge/earnest of salvation, not a guarantee that dispenses with the rest of the Christian life.
  28. 28 ↩"Произвольный" (грех) is the technical counterpart to original sin — sin committed by one's own will, traditionally rendered "actual sin." Given the Modern Readable register, it is translated "the sins they have chosen themselves."
  29. 29 ↩The quotation is given in Church Slavonic in the source; rendered here into English. Final wording awaits Moses resolution of 1 Corinthians 6:11.
  30. 30 ↩The quotation is given in Church Slavonic in the source; rendered here into English. Final wording awaits Moses resolution of Galatians 3:27.
  31. 31 ↩Миропомазание is rendered "Chrismation" — anointing with holy chrism (myron), the Eastern sacrament corresponding to Confirmation. "Anointing with chrism" would blur the sacramental specificity.
  32. 32 ↩Святое Миро is rendered "holy chrism" (the consecrated myron), not "holy oil"; the Russian word is not the ordinary word for peace despite the identical spelling in modern orthography.
  33. 33 ↩The Slavonic "обручение Духа" renders Greek ἀρραβὼν τοῦ Πνεύματος — a down payment or earnest guaranteeing what is still to come; "pledge" is kept for that legal-covenantal force rather than a vaguer "guarantee."
  34. 34 ↩"Миро" is the consecrated chrism of the sacrament of Chrismation, not ordinary oil; "chrism" is kept to hold that sacramental specificity.
  35. 35 ↩«миро» is the consecrated aromatic oil of Chrismation — rendered "chrism" rather than "myrrh" or generic "ointment," since the Sacrament in view is Chrismation. «верховный Епископ» means the highest-ranking bishop (patriarch or primate), not a bishop in general.
  36. 36 ↩The sacramental formula is kept in solemn, uncontracted form. The Russian sentence breaks mid-quotation; the opening quotation mark is preserved here and closed at the next ref.
  37. 37 ↩The quotation is given in Church Slavonic in the source and is rendered here directly from it; the citation (Titus 3:5–6) is split across this ref and the next. Scripture wording is a candidate rendering pending Moses resolution.
  38. 38 ↩The Russian «разве для тех» is a restrictive exception: Chrismation is administered only once, the sole exception being apostates who are received back into the Church.
  39. 39 ↩The Russian pairs «истинно и собственно» with the gloss «или действительно» — 'truly and properly (that is, really)'. The doubling is the Confession's deliberate insistence on real presence against a merely figurative reading, so both terms are kept rather than collapsed into one.
  40. 40 ↩«под видом хлеба и вина» is rendered 'under the appearance of bread and wine' — the traditional sacramental sense of species/appearances, not 'in the guise of', which would suggest mere disguise.
  41. 41 ↩«Ибо» is causal and carries the argument's weight — it gives the reason for the preceding claim of the Eucharist's preeminence — so it is kept as 'For' rather than softened to a bare 'and' or dropped.
  42. 42 ↩Russian «Таинство» is rendered "Sacrament" here, matching the surrounding treatment of the Eucharist as one of the seven Sacraments; the word also carries the sense "Mystery," the standard Orthodox term.
  43. 43 ↩"Antimension" (антиминс) is the consecrated cloth containing relics that serves in place of a fixed altar; "жертвенник" is rendered "consecrated altar" here as the table of offering/sacrifice.
  44. 44 ↩The source sentence breaks mid-abbreviation ("т." / "е."); the English preserves the same split as "i." / "e." so that the sentence refs align one-to-one with the source.
  45. 45 ↩The source quotes John 19:34 in Church Slavonic; rendered here in plain modern English pending Moses resolution of the quoted text.
  46. 46 ↩"Существо" is rendered "substance" throughout, since the passage is making the technical eucharistic claim (пресуществление, transubstantiation) about what the bread and wine are, not merely how they appear.
  47. 47 ↩"Пресуществление" is the technical term for transubstantiation; "the change of substance" keeps the doctrinal force in plain English. "Виды" is the scholastic "species" — here rendered "outward appearances" so the contrast with substance stays clear.
  48. 48 ↩s7 and s8 together form the Russian abbreviation "т. е." ("that is"), split by sentence segmentation at the period after "т". Rendered as "that" + "is," so the two refs recombine into the intended phrase.
  49. 49 ↩The sentence is a subordinate clause (чтобы...) continuing the purpose clause begun in the previous section (s7 of §28); rendered with a leading dash to keep the dependent force rather than making it a free-standing sentence.
  50. 50 ↩невареного мяса, literally 'uncooked meat'; 'raw flesh' keeps the link to Плоть (Flesh) in the same sentence.
  51. 51 ↩по снисхождению Своему renders the patristic συγκατάβασις, God's accommodation to human weakness; 'in his condescension' is kept for that technical sense rather than softened to 'kindness'.
  52. 52 ↩духовные / мирские люди: 'clergy' and 'laypeople'; под обоими видами is the sacramental technical phrase 'under both kinds/forms', kept explicit because communion in both kinds is the point at issue.
  53. 53 ↩The Slavonic correlative pair как… так и ("as… so also") ties the Apostles' reception to their transmission; rendered "handed on exactly as they had received" to keep that logical force rather than listing two separate acts.
  54. 54 ↩страшныя Таины renders the Greek liturgical φρικτὰ μυστήρια — "awesome" here means awe-inspiring and dread-inducing, not frightening in the ordinary sense. The identity of honor asserted here is the text's argument for the real presence: what is given to the Sacrament is given to Christ.
  55. 55 ↩Таины is rendered "Mysteries" (rather than "Sacrament") where the Slavonic uses the liturgical plural for the consecrated Gifts themselves.
  56. 56 ↩The prayer quoted is the pre-Communion confession of the Divine Liturgy, itself woven from Matt. 16:16 and 1 Tim. 1:15; the source cites no reference for it.
  57. 57 ↩The Slavonic reads вместо жертвы, literally "in place of a sacrifice" — a rendering of the Latin loco sacrificii, meaning offered in the capacity of a sacrifice, not as a substitute for one. Translated "as a sacrifice" to carry the intended sense; a literal "instead of a sacrifice" would reverse the doctrine being taught.
  58. 58 ↩The Russian text quotes 1 Corinthians in Church Slavonic; rendered here in contemporary English while keeping the solemn cadence of quoted Scripture. Final quotation sourcing belongs to a later stage.
  59. 59 ↩"Страшных Таин" is the standard Orthodox liturgical epithet for the Eucharistic elements — literally "fearful/dread Mysteries"; "awesome Mysteries" keeps the reverent weight without archaism.
  60. 60 ↩"Сокрушение" is rendered "contrition" — sorrow for sin as a devotional act, close in force to compunction.
  61. 61 ↩«таинственное» here means "pertaining to the Mystery/Sacrament" (i.e. the ordained priesthood conferred by the Mystery of Holy Orders), not "mysterious" in the ordinary sense; rendered "sacramental" to keep the doctrinal contrast with the "spiritual" priesthood of all the baptized.
  62. 62 ↩The citation is split across sentences in the source: the chapter and verse ("2, 9") open the next sentence. Quotation follows the Church Slavonic wording of the source rather than any English version; awaiting Moses resolution.
  63. 63 ↩The Slavonic «заклался» is a reflexive form ("you were slain / offered yourself up"); translated as a passive addressed to the Lamb, matching the sense of the underlying verse.
  64. 64 ↩Slavonic «во храм духовен» is literally "into a spiritual temple"; "spiritual house" is used because the underlying verse speaks of the community as a dwelling, and «святителство свято» is rendered "a holy priesthood" in line with s2–s4.
  65. 65 ↩The sentence opens with the tail of the preceding citation (1 Pet. 2:5), carried over from the previous section, and breaks off mid-citation at "Rom.", which the next sentence completes as 12:1. Both fragments are kept as they stand rather than merged, per the one-sentence-per-ref rule.
  66. 66 ↩"словесное служение" renders Greek λογικὴ λατρεία: worship offered by a rational, self-aware creature — rendered here as "reasonable worship" to keep the traditional cadence rather than flattening it to "spiritual worship".
  67. 67 ↩Russian «таинственное Священство» literally means "the mysterial Priesthood" — Priesthood considered precisely as one of the Church's Mysteries (Sacraments). Rendered "the Priesthood ... as a Sacrament" to keep sacramental specificity rather than the misleading "mysterious priesthood"; the following section (36) confirms this by calling it "Священство, именуемое Таинством" ("the Priesthood, called a Sacrament").
  68. 68 ↩Russian «Таинство» carries both senses of the Greek mystērion: 'Sacrament' and 'Mystery.' Rendered 'Sacrament' here because the section is enumerating the seven sacraments, and 'Mysteries' below where the plural refers to the holy things administered.
  69. 69 ↩The scriptural citation is split by the source's sentence segmentation: the chapter-and-verse portion ('4, 1') falls in the following sentence ref. Rendered as a continuing fragment rather than repaired, to keep one output sentence per input ref.
  70. 70 ↩«разрешать грехи» is the Slavonic-Greek 'loose' language of binding and loosing; rendered 'absolve' in the prose statement and kept as 'loose' inside the quotation, where the source itself uses «разрешите».
  71. 71 ↩The quotation is given in Church Slavonic in the source. It is rendered here in the familiar English cadence of the same verse; final wording awaits Moses resolution.
  72. 72 ↩"Безкровная Жертва" — the Bloodless Sacrifice — is the standard Orthodox designation for the Eucharistic offering. The parenthesis is the Confession's own gloss on "ministering to the Lord," reading the Antioch liturgy as the Divine Liturgy; the sacrificial specificity is kept rather than softened to "worship."
  73. 73 ↩The Church Slavonic "Руки скоро не возлагай ни на когоже" is rendered in plain modern English; "скоро" here means hastily/too quickly, not "soon."
  74. 74 ↩"Рукоположение" is the laying on of hands in ordination; "преемство" is apostolic succession. Both are kept concrete rather than generalized into "authorization."
  75. 75 ↩The Russian "а" between the two clauses is adversative-contrastive; rendered here as "and" governing an explicit negative clause, which preserves the contrast without overstating it as "but."
  76. 76 ↩Таинство is rendered "Sacrament" throughout; in Orthodox usage the word also carries the sense "Mystery," and the same term is used for the Mysteries of God in the next sentence.
  77. 77 ↩The parenthesis "(распоряжении)" is the source's own explanatory gloss on "строении"; it is kept in parentheses rather than silently merged.
  78. 78 ↩члены here means the physical limbs and organs needed to perform the priestly service; the requirement is bodily soundness for the canonical impediments of mutilation or disabling defect, not moral fitness.
  79. 79 ↩Russian «степени» here means the ordained grades or ranks of ministry (Reader, Cantor, Taperbearer, Subdeacon, Deacon), as the following answer makes clear; "orders" is used rather than the flatter "degrees" to keep the ecclesiastical sense. «Даются» is rendered "are conferred" because the grades are bestowed by the bishop rather than simply "given".
  80. 80 ↩Russian «Чиновники» — the Archieratikon or Pontifical, the service book governing hierarchical (bishop's) liturgies, including ordinations. The title is kept rather than translated because it names a specific book.
  81. 81 ↩Свещеносец: the minor order of the candle- or taper-bearer (Greek keroph oros).
  82. 82 ↩Russian «Апостол» — the liturgical book of Acts and the Epistles, and by extension the appointed reading from it; rendered “the Epistle” for clarity.
  83. 83 ↩Покаяние is rendered "Penance" because the whole sentence describes the sacramental act (confession before a priest, resolve to amend, assigned satisfaction), not repentance in general; the same Russian word also means "repentance".
  84. 84 ↩"в наказание возложит" is literally "lays on him as a punishment"; rendered "as a penance" since the technical sense is the satisfaction imposed by the confessor.
  85. 85 ↩The quotation of John 20:22–23 begins here and runs through s5; the closing quotation mark falls in s5 in the source segmentation.
  86. 86 ↩The source quotes the Church Slavonic text of John 20:23; the familiar scriptural cadence is retained. Final wording awaits Moses resolution.
  87. 87 ↩Russian наблюдать here carries the sense "observe, keep watch over, take care about" — what must be attended to or required in administering the Sacrament, not merely what one notices. "Watch for" preserves both the vigilance and the requirement-checking sense that the next question's answer (the penitent must be an Orthodox Christian) makes explicit.
  88. 88 ↩Таинство rendered "Sacrament" per lexeme policy; the referent is the fifth Sacrament, Repentance/Confession, described in the preceding section.
  89. 89 ↩"Catholic" here renders Кафолической — the creedal term meaning "universal," as in the Nicene Creed's "one holy, catholic, and apostolic Church." It is not a reference to the Roman Catholic communion.
  90. 90 ↩The source reads literally "is not repentance, and is not received from God" (не приемлется от Бога) — a Slavonic-style passive. Rendered actively as "God doesn't accept it" to preserve the sense without archaic construction.
  91. 91 ↩Russian сокрушение сердца ('crushing of the heart') is the interior contrition that precedes confession; rendered "broken heart" to keep the verbal link with the quoted psalm, where the same root recurs. "Contrition" is the equivalent technical term.
  92. 92 ↩Slavonic/LXX Psalm numbering: Ps 50:19 here corresponds to Ps 51:17 in Hebrew-numbered English Bibles. Numbering retained as printed; final mapping belongs to the reference-resolution stage.
  93. 93 ↩наказание here is the penitential discipline the confessor imposes (epitimia, named explicitly in the next section), not punitive punishment; rendered "penance".
  94. 94 ↩"И еще" introduces a further proof text in the same series; rendered "And again" to keep the cumulative force of the scriptural argument rather than starting a new thought.
  95. 95 ↩"обличающая грехи кающегося" literally "convicting/exposing the sins of the one repenting"; rendered "openly name" to keep the sense of full disclosure rather than self-accusation as emotion.
  96. 96 ↩"Епитимия" is the Orthodox canonical penance: a remedial discipline assigned by the confessor, not a payment for sin. "Penance" is retained for precision; "коленопреклонения" (bowings of the knee) is rendered "prostrations," the standard term for the penitential bows of Orthodox practice.
  97. 97 ↩Psalm 33:15 is the Slavonic/Septuagint numbering; the same verse is Psalm 34:14 in Hebrew-based English Bibles. Numbering left as in the source, pending psalm-map resolution.
  98. 98 ↩Uncontracted "Sin no more" is kept for the dominical saying, per the policy of relaxing contractions in quoted Scripture and solemn speech.
  99. 99 ↩The sentence is split mid-citation in the source: the chapter-and-verse numbers fall in the next sentence unit (s2). The translation preserves that split rather than merging the reference.
  100. 100 ↩«согласуясь со своею совестию» is rendered "in keeping with his own conscience": the standard of the effort is the penitent's own conscience, not a merely external rule.
  101. 101 ↩Russian «польза» is rendered "good ... do" rather than "profit" or "benefit" to keep the plain contemporary register; the sense is the practical advantage the Sacrament brings to the penitent. «Таинства» is kept as "Sacrament" (capitalized), per lexeme policy, rather than flattened to a generic "rite."
  102. 102 ↩Покаяние here names the Sacrament (the fifth Mystery, Confession/Penance), not merely an inward change of mind; capitalized 'Repentance' preserves that sacramental reference.
  103. 103 ↩дерзновение renders Greek παρρησία — boldness or free, unafraid access in speech. 'Confidence' is chosen for the parent-child image; 'boldness' would be equally faithful but reads harsher in modern English.
  104. 104 ↩Russian «Таинство» (Sacrament/Mystery) is kept as "Sacrament" throughout, per lexeme policy; the answer that follows identifies it as Marriage.
  105. 105 ↩Russian «Честный Брак» renders the traditional title of the sacrament (Latin matrimonium honorabile, from Heb 13:4). "Honorable Marriage" keeps the link to the scriptural phrase quoted below rather than flattening it to "lawful marriage".
  106. 106 ↩«не сделают условия» is literally "do not make a condition/stipulation"; the sense here is the formal contractual undertaking exchanged in the rite, so "make this covenant" is used. «при всех переменах счастия» is "amid all changes of fortune" — счастие here means lot or fortune, not happiness.
  107. 107 ↩Quotation of Heb 13:4; the citation itself is split across the section boundary in the source and continues in s5. Quoted wording awaits Moses resolution — the source's own inner quotation marks cover only «и ложе нескверно».
  108. 108 ↩Russian «Таинство» is capitalized in the source and here refers to the sacrament of Marriage discussed in the surrounding questions; rendered "Sacrament" to keep sacramental specificity rather than a generic "mystery."
  109. 109 ↩The Slavonic quotation of 1 Cor. 7:2 is split across several sentence units in the source; it is rendered here in fragments to preserve the segmentation.
  110. 110 ↩Russian "имеет свое уважение" is literally "has its respect"; the sense is the social and legal esteem attaching to legitimate birth.
  111. 111 ↩Russian "питатель" literally means "feeder/nourisher"; rendered "provider" to carry the sense of sustaining and caring for the other in sickness or hardship.
  112. 112 ↩The Genesis citation is split across sentence boundaries in the source: the reference opens here ("Быт.") and closes in the next sentence ("2, 24)."). Segmentation preserved as supplied.
  113. 113 ↩Russian Таинство is kept as "Sacrament" (capitalized, as in the source) rather than the more literal "Mystery": the catechism is enumerating the seven sacraments, and the sacramental sense must stay explicit.
  114. 114 ↩Russian Елеосвящение literally means "the blessing of oil"; it's the Orthodox Sacrament of anointing the sick, commonly called Holy Unction (Latin: extrema unctio, though Orthodox usage does not restrict it to the dying).
  115. 115 ↩Ибо ... то carries full causal force: the sending of the Twelve is offered as the proof of Christ's institution, so "For when ... they ..." is kept rather than a looser "And when."
  116. 116 ↩The source quotes James in Church Slavonic, whose archaic diction stands out against the surrounding Russian prose. The quotation is rendered with the gravity of a familiar scriptural cadence while the frame sentence stays contemporary; the Slavonic archaism itself is not imitated with pseudo-KJV diction.
  117. 117 ↩Пресвитеры Церковныя = the presbyters/elders of the Church. "Elders" keeps the plain sense; the Orthodox reading takes these as ordained priests, which is precisely why Mogila cites the verse here.
  118. 118 ↩Russian Таинство is rendered "Sacrament" (capitalized, as in the source), keeping sacramental specificity; the Sacrament in view here is Holy Unction, introduced in the preceding question.
  119. 119 ↩Russian «или» is literally "or," but here it functions appositionally, restating forgiveness of sins as the soul's salvation rather than offering an alternative; rendered "that is" to keep that force.

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