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Chapter 4MogilaPravIsp.1.4

О втором члене Символа веры

The Second Article of Faith

This section introduces the second article of the Nicene Creed, which confesses belief in one Lord Jesus Christ, the Son of God, eternally begotten and the Creator of all things.

Question 32. What is the second article of the faith? Answer. "And in one Lord Jesus Christ, the Son of God, the only-begotten, who was begotten of the Father before all ages; Light of Light, true God of true God, begotten, not created, of one essence with the Father, by whom all things were made."✦✦✦1

Christ's Divine Nature and Role as Creator

This pericope explains that the second article teaches Christ's eternal divinity, equality with the Father, and His role as the Creator of all things, including time itself.

Question 33. What does this article of the faith teach the Orthodox? Answer. It sets forth two subjects. First, that the Son of God, Jesus Christ, is the eternal God, begotten of the Father's own nature, equal to the Father in dignity and glory, as He Himself says of Himself: “And now, Father, glorify Me with Yourself, with the glory I had with You before the world was” (Jn.✦2 17:5).✦ Second, this article teaches that Jesus Christ is the Creator not only of things, but also of time itself and of the age in which things received their being, as the Apostle said: “by whom He also made the ages” (Heb.✦3 1:2).✦ And of the things that exist, the Evangelist John says: “the world was made by Him, and the world did not know Him” (Jn.✦ 1:10).✦

The Meaning of 'Jesus'

This section explores the meaning of the name 'Jesus', which signifies 'Savior', highlighting Christ's unique role in saving humanity from sin.

Question 34. What do these two words, Jesus Christ, mean as stated in that article? Answer. Jesus means Savior, as the Archangel explained when he told Joseph, “She will bear a Son, and you are to call His name Jesus, for He will save His people from their sins” (Matt.✦ 1:21).✦ Therefore one must justly conclude that this name cannot properly belong to anyone else except our Lord and Savior, who delivered the whole human race from eternal slavery to the demons.4

The Meaning of 'Christ'

This pericope explains that 'Christ' means 'Anointed One', detailing Christ's preeminent anointing into the threefold office of Priest, King, and Prophet, as prophesied and affirmed in Scripture.

And the name Christ means the Anointed One: for in the Old Testament those who were anointed were called christs, namely: Priests, Kings, and Prophets, to which three offices Christ was anointed, though not in a manner common with the others, but preeminently above all other anointed ones, as the Psalmist says of Him: “You have loved righteousness and hated iniquity; therefore God, Your God, has anointed You with the oil of gladness above Your companions” (Ps.✦56 44:8).✦ Here the anointing is to be understood as from the Holy Spirit; since He was anointed with the Holy Spirit, according to the saying of the Prophet Isaiah: “The Spirit of the Lord is upon Me, because He has anointed Me; He has sent Me to preach good news to the poor” (Isa.✦7 61:1).✦ These words Christ applies to Himself: “Today this Scripture is fulfilled in your hearing” (Lk.✦ 4:21).✦ Christ surpasses His companions by a threefold preeminence, and especially by a glorious majesty.✦8 First, this is the Priesthood according to the order of Melchizedek, of which the Apostle speaks thus: “called by God a High Priest according to the order of Melchizedek” (Heb.✦ 5:10).✦ And in another place he calls Christ a Priest, because He offered Himself as a sacrifice to God and the Father. “Who through the Holy Spirit offered Himself without blemish to God.”✦9 And further on: “Christ was offered once to bear the sins of many” (Heb.✦ 9:14.✦ 28).✦ Second, and especially, His royal dignity is a glorious majesty and preeminence, which the Archangel Gabriel revealed when he brought the news of salvation to the Most Pure Virgin: “and the Lord God will give Him the throne of His father David: and He will reign in the house of Jacob forever, and of His kingdom there will be no end” (Lk.✦ 1:32–33).✦ Likewise the Magi also, who brought gifts at the time of His birth, testified to His Kingdom, asking: “Where is He who has been born King of the Jews?” (Matt.✦ 2:2).✦ The same is also affirmed by the inscription of the charge against Him, at His death: “Jesus of Nazareth, King of the Jews” (Jn.✦ 19:19).✦ Regarding the third preeminence, Moses, inspired by God, prophesied: “The Lord your God will raise up for you a Prophet from among your brothers, like me” (Deut.✦ 18:15).✦ This majesty of His is known from His holy teaching, in which He revealed both His Divinity and everything that was needed for the salvation of humankind, as He Himself says: “I have declared to them Your name.”✦ And above: “The words You gave Me I have given to them, and they received them and have truly understood that I came forth from You, and they believed that You sent Me” (Jn.✦10 17:26, 8).✦✦ Christ showed His prophetic dignity most of all (this is the third preeminence) when He foretold the future not by any revelation, but by His own knowledge, as true God and man.

The Son as 'Only-Begotten'

This section explains why the Son of God is called 'Only-Begotten', distinguishing His unique, natural sonship from the adopted sonship of believers.

Question 35. Why is the Son of God called the Only-Begotten?✦ Answer. Holy Scripture clearly teaches that the Son of God is the Only-Begotten: “we have seen His glory, the glory as of the Only-Begotten of the Father.”✦ And further on: “the Only-Begotten Son, who is in the bosom of the Father” (Jn.✦ 1:14, 18).✦ And He is called the Only-Begotten because He alone is the Son of God by essence.11 The others who are called sons of God are called this by grace and adoption, not by nature — namely, all the faithful and the elect of God. This grace of adoption is given through Christ, as Scripture says: “as many as received Him, He gave them the power to become children of God” (Jn.✦12 1:12).✦

Understanding 'Light from Light'

This pericope clarifies the phrase 'Light from Light' by distinguishing between created and uncreated light, asserting that Christ, as true God from true God, is uncreated light, sharing the Father's essence.

Question 36. What do these two words mean: Light from Light? Answer. To understand this, one must know that light is of two kinds: one created, and the other uncreated. Regarding created light, Scripture says: “And God said, Let there be light: and there was light.✦ And God saw the light, that it was good, and God divided the light from the darkness” (Gen.✦ 1:3–4).✦ But concerning uncreated light, the Prophet says: “The sun will no longer be your light by day, nor will the moon provide light for you by night; instead, the Lord will be your everlasting light, and your God will be your glory.✦13 Your sun will no longer set, and your moon will not fade, for the Lord will be your everlasting light” (Isa.✦ 60:19–20).✦ The light referred to here is the uncreated light, as is clear from the words that follow in this article: true God from true God, begotten, not made. Created light was brought forth out of nothing—out of what had existed nowhere and never; but the begotten Light, the Son, has His being from the essence of the Father.14 This is why the Apostle says: "He is the radiance of His glory and the very image of His person, and He upholds all things by the word of His power; when He had by Himself made purification for our sins, He sat down at the right hand of the Majesty on high" (Heb. 1, 3). In the same way He says of Himself: "I am the light of the world; whoever follows Me will not walk in darkness, but will have the light of life" (John 8, 12). He is called Light from Light because He holds the Father's whole being within Himself, just as one flame kindled from another takes on its entire substance. The words "by whom all things were made," which stand in this article, are to be understood in this sense: that just as the Son is of one essence with God the Father, so He is equally Creator as well.15

Christ as Co-Creator

This final section emphasizes that Christ, being of one essence with the Father, is not a mere instrument but the co-Creator of all things, as indicated by Scripture.

The word “by whom” does not mean a servant or an instrument.16 For Scripture says: “He was in the world, and the world was made by Him” (Jn.✦ 1:10); that✦ is. it received its being from Him.✦17

Read the original Russian

Вопрос 32. Какой второй член веры?

Ответ. «И во единаго Господа Иисуса Христа, Сына Божия, Единороднаго, Иже от Отца рожденнаго прежде всех век; Света от Света, Бога истинна от Бога истинна, рожденна, несотворенна, единосущна Отцу, Имже вся быша.»

Вопрос 33. Чему учит православных сей член веры?

Ответ. Два предмета излагает. Во-первых, что Сын Божий Иисус Христос есть Бог вечный, рожденный от собственного естества Отчего, достоинством и славою равный Отцу, как Сам о Себе говорит: «и ныне прослави Мя Ты, Отче, у Тебе Самого славою, юже имех у Тебе прежде мир не бысть» (Ин. 17, 5). Во-вторых, сей член учит, что Иисус Христос есть Творец не только вещей, но и самого времени и века, в который вещи получили бытие, как сказал Апостол: «Имже и веки сотвори» (Евр. 1, 2). О вещах же существующих говорит Евангелист Иоанн: «мир Тем быст, и мир Его не позна» (Ин. 1, 10).

Вопрос 34. Что означают сии два слова: Иисус Христос, положенные в оном члене?

Ответ. Иисус значит Спаситель, как изъяснил Архангел, говоря Иосифу: «родит же Сына, и наречеши имя Ему Иисус: Той бо спасет люди Своя от грех их» (Мф. 1, 21). Посему справедливо заключить должно, что имя сие не может собственно принадлежать никому другому, кроме Господа нашего и Спасителя, Который избавил весь род человеческий от вечного рабства демонского. Имя же Христос означает Помазанника: ибо в Ветхом Завете помазанные назывались Христами, как-то: Священники, Цари и Пророки, в каковые три должности помазан был Христос, впрочем не общим с другими образом, но преимущественно пред всеми другими помазанными, как говорит о нем Псалмопевец: «Возлюбил еси правду и возненавидел еси беззаконие, сего ради помаза Тя, Боже, Бог Твой елеем радости, паче причастник Твоих» (Пс. 44, 8). Здесь должно разуметь помазание от Духа Святаго; поскольку Он помазан был Духом Святым, по сказанию Пророка Исаии: «Дух Господень на Мне, егоже ради помаза Мя, благовестити нищым посла Мя» (Ис. 61, 1).

Каковые слова Христос относит к Самому Себе: «яко днесь сбыстся писание сие во ушию вашею» (Лк. 4, 21). Трояким преимуществом и особливо – славным величием Христос превосходит соучастников Своих. Во-первых, это есть Священство по чину Мельхиседекову, о котором так говорит Апостол: «наречен от Бога Первосвященник по чину Мелхиседекову» (Евр. 5, 10). Он же в другом месте называет Христа Священником, потому что Он принес Себя в жертву Богу и Отцу. «Иже Духом Святым Себе принесе непорочна Богу.» И ниже: «Христос единою принесеся, во еже вознести многих грехи» (Евр.

9, 14. 28). Во-вторых, особливо – славное величие и преимущество есть Царское Его достоинство, которое открыл Архангел Гавриил, когда принес спасительную весть Пречистой Деве: «и даст Ему Господь Бог престол Давида отца Его: и воцарится в дому Иаковли во веки, и царствию Его не будет конца» (Лк. 1, 32–33). Так же и волхвы, принесшие дары во время Его рождения, свидетельствовали о Царстве Его, спрашивая: «где есть рождейся Царь Иудейский» (Мф. 2, 2). То же утверждает и надпись вины Его, при Его смерти: «Иисус Назорянин, Царь Иудейский» (Ин. 19, 19).

О третьем преимуществе пророчествовал Богом вдохновенный Моисей: «Пророка от братии твоея, якоже мене, возставит тебе Господь Бог твой» (Втор. 18, 15). Сие величие Его познается из Святого Его учения, в котором Он открыл и Божественность Свою, и все, что нужно было для спасения человеческого, как Сам говорит: «сказах им имя Твое.» И выше: "глаголы, ихже дал еси Мне, дах им, и тии прияша и разумеша воистинну, яко от Тебе изыдох, и вероваша, яко Ты Мя послал еси» (Ин. 17:26, 8). Пророческое достоинство Свое (оно есть третье преимущество) Христос наиболее показал тогда, когда предсказывал будущее не по какому-либо откровению, но по собственному ведению, как истинный Бог и человек.

Вопрос 35. Почему Сын Божий называется Единородным?

Ответ. Священное Писание ясно учит, что Сын Божий есть Единородный: «видехом славу Его, славу яко Единороднаго от Отца». И ниже: «Единородный Сын, сый в лоне Отчи» (Ин. 1:14, 18). Называется же Единородным потому, что один только есть по существу Сын Божий. Прочие, называющиеся сынами Божиими, называются сим именем по благодати и усыновлению, а не по естеству, как то все верные и избранные Божии. Сия благодать усыновления даруется чрез Христа, как говорит Писание: «елицы же прияша Его, даде им область чадом Божиим быти» (Ин. 1, 12).

Вопрос 36. Что означают сии два слова: Свет от Света?

Ответ. Чтобы уразуметь сие, должно знать, что свет есть двоякий: один сотворенный, а другой несотворенный. О сотворенном свете Писание говорит: «и рече Бог: да будет свет: и быст свет. И виде Бог свет, яко добро, и разлучи Бог между светом и между тмою» (Быт. 1, 3–4). О несотворенном же свете Пророк говорит: «И не будет тебе ктому солнце во свете дне, ниже восход луны просветит твою нощь, но будет тебе Господь свет вечный и Бог слава твоя. Не зайдет бо солнце тебе, и луна не оскудеет тебе: будет бо Господь тебе свет вечный» (Ис. 60, 19–20).

Сейчас свет, как несотворенный, разумеется в настоящем месте, как явствует из следующих слов в оном члене: Бога истинна от Бога истинна, рожденна, несотворенна. Свет сотворенный произведен из ничего, нигде и никогда не существовавшего; а Свет рожденный, или Сын, имеет бытие от существа Отчего. Почему Апостол говорит так: «Иже сый сияние славы и образ Его, нося же всяческая глаголом силы Своея, Собою очищение сотворив грехов наших, седе одесную престола величествия на высоких» (Евр. 1, 3). Подобно и Сам Он говорит о Себе: «Аз есм свет миру: ходяй по Мне не имать ходити во тме, но имать свет животный» (Ин. 8, 12). Называется же Светом от Света, потому что все существо Отца имеет в Самом Себе, так же как один свет, возжигаемый от другого, получает всю сущность оного. Слова: Имже вся быша, находящиеся в сем члене, должно принимать в таком смысле, что как Сын есть единосущен Богу Отцу, так равно есть и Творец.

Слово Имже не означает слугу или орудие. Ибо Писание говорит: «в мире бе, и мир Тем быст» (Ин. 1, 10); т. е. от Него получил бытие.

Scripture echoes

  1. ↩John.1.14 — And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father, full of grace and truth.
  2. ↩John.1.3 — All things came into being through him, and apart from him not even one thing came into being that has come into being.
  3. ↩John.1.4-John.1.9 — In him was life, and the life was the light of men. John.1.5 — And the light shines in the darkness, and the darkness did not overcome it. John.1.6 — There was a man sent from God, whose name was John. John.1.7 — He came as a witness, to testify about the Light, so that all might believe through him. John.1.8 — He himself was not the light, but came to bear witness to the light. John.1.9 — The true light, which gives light to everyone, was coming into the world.
  4. ↩John.17.5 — And now, Father, glorify me in your own presence with the glory I had with you before the world existed.
  5. ↩John.17.5 — And now, Father, glorify me in your own presence with the glory I had with you before the world existed.
  6. ↩Heb.1.2 — God appointed him heir of all things, and through him also made the ages.
  7. ↩Heb.1.2 — God appointed him heir of all things, and through him also made the ages.
  8. ↩John.1.10 — He was in the world, and the world came into being through him, yet the world did not know him.
  9. ↩John.1.10 — He was in the world, and the world came into being through him, yet the world did not know him.
  10. ↩Matt.1.21 — She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.
  11. ↩Matt.1.21 — She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.
  12. ↩Ps.44.8 — For you saved us from our enemies, and those who hated us you put to shame.
  13. ↩Ps.44.8 — For you saved us from our enemies, and those who hated us you put to shame.
  14. ↩Isa.61.1 — The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor. He has sent me to bind up the brokenhearted, to proclaim liberty to captives and release to prisoners.
  15. ↩Isa.61.1 — The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor. He has sent me to bind up the brokenhearted, to proclaim liberty to captives and release to prisoners.
  16. ↩Luke.4.21 — And he began to say to them, "Today this Scripture has been fulfilled in your hearing."
  17. ↩Luke.4.21 — And he began to say to them, "Today this Scripture has been fulfilled in your hearing."
  18. ↩Ps.44.8 — For you saved us from our enemies, and those who hated us you put to shame.
  19. ↩Heb.5.10 — having been designated by God a high priest according to the order of Melchizedek.
  20. ↩Heb.5.10 — having been designated by God a high priest according to the order of Melchizedek.
  21. ↩Heb.9.14 — how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse our conscience from dead works to serve the living God
  22. ↩Heb.9.28 — So also Christ, having been offered once to bear the sins of many, will appear a second time, apart from sin, to those who eagerly wait for him, for salvation.
  23. ↩Heb.9.14 — how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse our conscience from dead works to serve the living God
  24. ↩Heb.9.28 — So also Christ, having been offered once to bear the sins of many, will appear a second time, apart from sin, to those who eagerly wait for him, for salvation.
  25. ↩Luke.1.32-Luke.1.33 — He will be great and will be called Son of the Most High, and the Lord God will give to him the throne of his father David. Luke.1.33 — And he will reign over the house of Jacob forever, and of his kingdom there will be no end.
  26. ↩Luke.1.32-Luke.1.33 — He will be great and will be called Son of the Most High, and the Lord God will give to him the throne of his father David. Luke.1.33 — And he will reign over the house of Jacob forever, and of his kingdom there will be no end.
  27. ↩Matt.2.2 — Where is the one who has been born king of the Jews? For we saw his star in the east, and we have come to worship him.
  28. ↩Matt.2.2 — Where is the one who has been born king of the Jews? For we saw his star in the east, and we have come to worship him.
  29. ↩John.19.19 — Pilate also wrote a title and placed it on the cross. It read: 'Jesus of Nazareth, the King of the Jews.'
  30. ↩John.19.19 — Pilate also wrote a title and placed it on the cross. It read: 'Jesus of Nazareth, the King of the Jews.'
  31. ↩Deut.18.15 — A prophet from among your own people, from your brothers, like me, the LORD your God will raise up for you — to him you shall listen.
  32. ↩Deut.18.15 — A prophet from among your own people, from your brothers, like me, the LORD your God will raise up for you — to him you shall listen.
  33. ↩John.17.26 — I made your name known to them, and will make it known, so that the love with which you loved me may be in them, and I in them.
  34. ↩John.17.8 — For the words that you gave me I have given to them, and they received them, and they have truly known that I came from you, and they believed that you sent me.
  35. ↩John.17.26 — I made your name known to them, and will make it known, so that the love with which you loved me may be in them, and I in them.
  36. ↩John.17.8 — For the words that you gave me I have given to them, and they received them, and they have truly known that I came from you, and they believed that you sent me.
  37. ↩John.1.14 — And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father, full of grace and truth.
  38. ↩John.1.14 — And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father, full of grace and truth.
  39. ↩John.1.18 — No one has ever seen God; the only-begotten God, who is in the bosom of the Father, that one has made him known.
  40. ↩John.1.14 — And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father, full of grace and truth.
  41. ↩John.1.12 — But to all who received him, he gave the right to become children of God—to those who believed in his name.
  42. ↩John.1.12 — But to all who received him, he gave the right to become children of God—to those who believed in his name.
  43. ↩Gen.1.3 — And God said, "Let there be light," and there was light.
  44. ↩Gen.1.4 — And God saw the light, that it was good; and God separated the light from the darkness.
  45. ↩Gen.1.3-Gen.1.4 — And God said, "Let there be light," and there was light. Gen.1.4 — And God saw the light, that it was good; and God separated the light from the darkness.
  46. ↩Isa.60.19 — No longer shall the sun be your light by day, nor for brightness shall the moon give light to you; but the LORD will be your everlasting light, and your God will be your glory.
  47. ↩Isa.60.20 — Your sun shall no longer set, and your moon shall not be withdrawn, for the LORD will be your everlasting light, and the days of your mourning shall be ended.
  48. ↩Isa.60.19-Isa.60.20 — No longer shall the sun be your light by day, nor for brightness shall the moon give light to you; but the LORD will be your everlasting light, and your God will be your glory. Isa.60.20 — Your sun shall no longer set, and your moon shall not be withdrawn, for the LORD will be your everlasting light, and the days of your mourning shall be ended.
  49. ↩John.1.10 — He was in the world, and the world came into being through him, yet the world did not know him.
  50. ↩John.1.10 — He was in the world, and the world came into being through him, yet the world did not know him.
  51. ↩John.1.10 — He was in the world, and the world came into being through him, yet the world did not know him.

Notes

  1. 1 ↩«единосущна Отцу» is the Slavonic of homoousios tō Patri. Rendered “of one essence with the Father,” the ordinary Orthodox English of this Creed; “consubstantial with the Father” is the Western equivalent. «несотворенна» is “not created”; many English Creeds say “not made.”
  2. 2 ↩«рожденный от собственного естества Отчего» names the Son’s eternal generation from the Father’s own nature (physis), not His birth in time.
  3. 3 ↩Slavonic «веки» in the Hebrews quotation corresponds to Greek αἰῶνας (“ages”). The surrounding sentence interprets this as time itself and the age in which things received being. «Имже» is the instrumental relative, rendered “by whom,” matching the Creed clause in 1.4.2.
  4. 4 ↩«собственно» here means “properly,” in the strict and proper sense of the name, not merely “actually.” «рабства демонского» is demonic bondage: eternal slavery to the demons.
  5. 5 ↩«Христами» is the common noun: Old Testament anointed persons, not the unique title Christ. «Помазанника» is rendered “the Anointed One,” the meaning of Χριστός.
  6. 6 ↩The Confession cites Psalm 44:8 by Septuagint/Slavonic numbering (Hebrew and most English Bibles: Psalm 45:7).
  7. 7 ↩The Slavonic quotation keeps two verbs, «помаза Мя» and «посла Мя» (anointed / sent), which the rendering does not collapse into a single “anointed me to preach.” «егоже ради» is the causal relative, rendered “because.”
  8. 8 ↩«соучастников Своих» names the other anointed ones of the preceding answer (priests, kings, and prophets), echoing Psalm 44:8 «паче причастник Твоих» (“above Your companions/fellows”).
  9. 9 ↩The Slavonic quotation reads «Духом Святым» (“through the Holy Spirit”). The Greek of Hebrews 9:14 has διὰ πνεύματος αἰωνίου (“through the eternal Spirit”). The translation follows the Russian/Slavonic witness.
  10. 10 ↩Выше points back to an earlier verse in the same chapter (John 17:8), after 17:26 has just been quoted.
  11. 11 ↩«по существу» is rendered “by essence” (οὐσία). The next sentence contrasts this with those called sons «по естеству» (“by nature”) only to deny it: others are sons by grace and adoption, not by nature.
  12. 12 ↩Slavonic «область» corresponds to Greek ἐξουσία in John 1:12 and is rendered “power”; “authority” or “right” are also possible. The exposition’s «сынами Божиими» (“sons of God”) is kept distinct from the quotation’s «чадом Божиим» (“children of God”).
  13. 13 ↩The Slavonic of Isaiah 60:19 follows the Septuagint: the moon's rising lights the night. Common English Bibles from the Masoretic text say the moon will no longer give light for brightness.
  14. 14 ↩существо Отчее is rendered 'the essence of the Father' rather than 'the Father's being', to keep the ousia-language that carries the contrast between creation out of nothing and generation from the Father's own essence.
  15. 15 ↩единосущен is rendered 'of one essence with', the standard English of homoousios, rather than a looser 'the same as'; the argument turns on shared essence entailing shared creative act.
  16. 16 ↩Slavonic «Имже» is the Creed’s instrumental relative (Greek δι’ οὗ), already rendered “by whom” at 1.4.2. The point is that this wording does not make the Son a mere servant or tool of the Father in creation; He Himself is Creator.
  17. 17 ↩The implied subject is the world from the John 1:10 quotation in s2. «бытие» is rendered “being,” matching “received their being” at 1.4.4.

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