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Chapter 5MogilaPravIsp.1.5

О третьем члене Символа веры

The Third Article of Faith

This section poses and answers the question about the third article of the Creed, which states that Christ "came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man."

Question 37. What is the third article of the faith? Answer. "For us humans and for our salvation, he came down from heaven, was conceived by the Holy Spirit and the Virgin Mary, and became man."✦✦✦1

Christ's Incarnation: Divine Descent and Human Nature

This section explains that the Son of God descended from heaven without changing place, took on a real human nature, and became true God and true man in one Person, with the Virgin Mary becoming the Mother of God.

Question 38. What does this article of the faith teach? Answer. Four truths. First, that the Son of God came down from heaven for our salvation, according to his own promise, into the womb of the most pure Virgin Mary, as he himself says: “No one has gone up into heaven except the one who came down from heaven, the Son of Man” (John2 3:13). He came down from heaven without, however, changing place, since as God he is everywhere and fills all things. But it pleased his majesty to humble himself in this way by taking on human nature. Second, this article teaches that our Lord Jesus Christ took on a real human nature, not an imagined or illusory one.3 His body was conceived in the womb of the most blessed Virgin at the moment when she answered the angel: “Here I am, the Lord's servant; let it be done to me according to your word” (Luke 1:38). Then He immediately became a complete human being, with all human limbs and a rational soul united to the Godhead (John of Damascus,4 On the Orthodox Faith5 3.1); and in one and the same Person, He became true God and true man. Similarly, the immaculate Virgin became the Mother of God, as Elizabeth said to her: "And why is this granted to me, that the Mother of my Lord should come to me?" (Lk.6 1:43). Beyond this, it is also necessary to know that in Jesus Christ neither the divine nature changed into the human, nor the human into the divine nature, but both remained complete in one Person, with all their properties, except for sin, which belongs to human nature.

The Holy Spirit's Role and Mary's Perpetual Virginity

This section clarifies that Christ's conception was through the Holy Spirit, and that the Virgin Mary remained a virgin before, during, and after the conception and birth of Jesus.

Question 39. Thirdly, what does this article of the faith teach? Answer. That the incarnation of Christ was accomplished through the cooperation of the Holy Spirit, so that the Holy Virgin, just as she was a Virgin before the conception (Isa.7 7:14), so also in the conception, and after the conception, and in the birth itself, she remained a Virgin. For Jesus Christ was born of Her, preserving unharmed the seal of Her virginity; and therefore She remains a Virgin even after the birth, for endless ages.

Honoring the Theotokos

This section explains that the Virgin Mary, as the Theotokos, is to be glorified and honored, and introduces the Angelic Salutation as a prayerful greeting composed by the Church.

Question 40. What else is in this article? Answer. The teaching about the Most Pure Virgin Mary, the Theotokos.8 Since she was found worthy to be the mediatrix in this mystery, all Orthodox Christians are obliged to glorify and honor her properly, as the Mother of our Lord Jesus Christ, or rather, as the Theotokos.9 Therefore, from the words of the Archangel and of Saint Elizabeth, adding a few of her own words as well, the Church composed this greeting for her: “O Virgin Theotokos, rejoice, Mary, full of grace, the Lord is with you; blessed are you among women, and blessed is the fruit of your womb, for you have borne the Savior of our souls.”

The Divine Origin and Authority of the Angelic Salutation

This section asserts that the Angelic Salutation originates from God, was brought by the Archangel, and that Elizabeth's words were inspired by the Holy Spirit, with the Church adding to it by divine authority.

Question 41. What should we think about this greeting? Answer. First, we must believe that this greeting originated with God Himself and was brought to earth to human beings by the Archangel. For the Archangel wouldn't have dared to say it if God hadn't commanded him to. Similarly, Saint Elizabeth spoke her words by the inspiration of the Holy Spirit, as the Evangelist shows: “and Elizabeth was filled with the Holy Spirit, and she cried out with a loud voice and said: Blessed are you among women, and blessed is the fruit of your womb” (Luke 1:41–42). Likewise, the words the Church has added come from the Holy Spirit. That same Church, by her own authority, has commanded that this greeting be repeated very often during prayer in honor of the Holy Virgin.

The Teaching of the Angelic Salutation

This section explains that the greeting recalls the Incarnation and its blessings, affirms Mary as the Mother of God, and highlights her grace and exalted position, urging believers to pray for her intercession.

Question 42. What teaching is contained in this greeting? Answer. This greeting calls to mind the incarnation of the Son of God and the blessings he has given us through it.✦ It also contains this teaching (John of Damascus,10 Theology,11 Book III, ch. 1–2): that the eternal Word of God, who came down from heaven, did not bring flesh with him, but took it in the womb of the most holy Virgin, from her own pure blood, by the working of the Holy Spirit, and was born of her as of his true Mother.✦✦1213 This we must believe firmly and without any doubt. But those who say that the Savior came down from heaven already carrying flesh, and passed through the Holy Virgin with it as through a channel, the Church has declared heretics and condemned (Cyril14 Jerusalem,15 Catech.16 13). Beyond that, this greeting teaches us to call the Holy Virgin the Mother of God, in view of the human nature of Jesus Christ, and that from her was born Christ, perfect God and perfect man.17 This greeting also contains — in the very word "Full of grace," by which the Virgin is addressed — the teaching that she shares in God's grace far more fully than any other creature, for she is the Mother of God.18 This is why the Church exalts her above the Cherubim and Seraphim, and why she now surpasses all the ranks of the Angels, standing at the right hand of her Son in every honor and glory, as the Psalmist says: "The queen stood at your right hand, robed in gold and richly adorned" (Ps.19 44:10). Every Orthodox Christian ought to say this greeting with reverence, asking the Virgin to intercede, for a mother's prayer does much to move her Son to mercy.20

Fervent Prayer and Hymns to the Theotokos

This section concludes by recommending the Akathist and other Church hymns as means for offering fervent prayer to the Theotokos.

Anyone who wants to offer fervent prayer should read the Akathist (the hymn that isn't sung while sitting, i.e., e. during the reading of which they stood and did not sit), the prayers and the other hymns of the Church composed in her honor.21

Read the original Russian

Вопрос 37. Какой третий член веры?

Ответ. «Нас ради человек и нашего ради спасения сшедшаго с небес и воплотившагося от Духа Свята и Марии Девы, и вочеловечшася».

Вопрос 38. Чему учит сей член веры?

Ответ. Четырем истинам. Во-первых, что Сын Божий для спасения нашего сшел с небес, по обещанию Своему, во чрево Пречистой Девы Марии, как Сам о Себе говорит: «никтоже взыде на небо, токмо сшедый с небесе Сын человеческий» (Ин. 3, 13). Сшел с небеси, не переменив, впрочем, места: поскольку как Бог, Он везде находится и все наполняет. Но так благоугодно было величию Его – смирить Себя, приняв человеческое естество. Во-вторых, сей член учит, что Господь наш Иисус Христос принял человеческое естество – истинное, а не мнимое, или призрачное. Тело Его зачалось во чреве Блаженнейшей Девы в то время, когда Она в ответ Ангелу сказала: «се, Раба Господня: буди Мне по глаголу Твоему» (Лк.

1, 38). Тогда Он вдруг сделался совершенным человеком, со всеми членами человеческими и разумною душою, соединившеюся с Божеством (Дамаскин. Богосл. 3, 1): и в одном и том же Лице стал истинный Бог и истинный человек. Так же и непорочная Дева соделалась Богородицею, как сказала к Ней Елисавета: «и откуду мне сие, да приидет Мати Господа моего ко мне» (Лк. 1, 43). Сверх сего нужно и то знать, что во Иисусе Христе ни Божественное естество не изменилось в человеческое, ни человеческое в Божественное естество, но то и другое пребыло совершенным в едином Лице, со всеми своими свойствами, кроме греха, относящегося к естеству человеческому.

Вопрос 39. В-третьих, чему учит сей член веры?

Ответ. Что воплощение Христово совершилось содействием Святаго Духа, так что Святая Дева, как была Девою прежде зачатия (Ис. 7, 14), так и в зачатии, и после зачатия, и в самом рождении пребыла Девою. Ибо Иисус Христос родился от Нее, сохранив невредимою печать Ее девства; а потому Она и после рождения пребывает Девою в безконечные веки.

Вопрос 40. Что еще содержится в сем члене?

Ответ. Учение касательно Пречистой Девы Богородицы Марии. поскольку Она удостоилась быть посредницею в таком таинстве; то все православные обязаны должным образом прославлять Ее и чтить, как Матерь Господа нашего Иисуса Христа, или, лучше сказать, как Богородицу. Посему Церковь, из слов Архангела и Святыя Елисаветы, присовокупив к ним несколько и своих слов, составила Ей такое приветствие: «Богородице Дево, радуйся, Благодатная Марие, Господь с Тобою; благословена Ты в женах и благословен плод чрева Твоего, яко Спаса родила еси душ наших».

Вопрос 41. Что мы должны думать о сем приветствии?

Ответ. Во-первых, должны верить, что сие приветствие имеет свое начало и происхождение от Самого Бога, а Архангелом принесено на землю к человекам. Ибо Архангел не дерзнул бы изречь оное, если бы Бог не повелел. Равным образом и Святая Елисавета сказанные ею слова изрекла по внушению Святаго Духа, что показывает Евангелист: «и исполнися Духа Свята Елисавет, и возопи гласом велиим, и рече: благословенна Ты в женах, и благословен плод чрева Твоего» (Лк. 1, 41–42). Так же и слова, которые присовокупила Церковь, происходят от Духа Святаго. Та же Церковь властию своею повелела весьма часто повторять сие приветствие во время молитвы в честь Святыя Девы.

Вопрос 42. Какое учение содержится в сем приветствии?

Ответ. В сем приветствии воспоминается воплощение Сына Божия и Его благодеяния, чрез оное нам дарованные. В нем содержится еще то учение (Дамаск. Богосл. III, гл. 1–2), что безначальное Слово Божие, сшедшее с небеси, не принесло с Собою плоти, но приняло оную во чреве Пресвятой Девы от чистейших Ея кровей, при содействии Святаго Духа, и родилось от Нея, как от истинной Матери Своей. Сему должны мы твердо и несомненно верить. А тех, которые говорят, что Спаситель снизшел с неба с плотию и прошел с оною чрез Святую Деву, как чрез канал, Церковь признала еретиками и осудила (Кир.

Иерус. огл. 13). Кроме того, сие приветствие научает нас, чтобы мы именовали Святую Деву Богородицею, по человеческому естеству Иисуса Христа; и что от Нея родился Христос, совершенный Бог и совершенный человек. Так же в сем приветствии, и именно в слове: Благодатная, коим называется Дева, и такое заключается учение, что Она причастна Божией благодати гораздо более, нежели какая-нибудь другая тварь; ибо Она есть Матерь Божия. Посему Церковь превозносит Ее выше Херувимов и Серафимов, и ныне Она превосходит все сонмы Ангелов, стоя одесную Сына Своего во всякой чести и славе, как говорит Псалмопевец: «предста Царица одесную Тебе, в ризах позлащенных одеяна преиспещрена» (Пс. 44, 10). Сие приветствие каждый из православных христиан должен читать с благоговением, моля Деву о ходатайстве: ибо молитва Матери много споспешествует к умилостивлению Сына.

Кто желает принести Ей усердное моление, пусть читает Акафист (песнь неседальную, т. е. при чтении который стояли, а не сидели), молитвы и прочие песни церковные, в честь Ее составленные.

Scripture echoes

  1. ↩John.6.38 — For I have come down from heaven not to do my own will, but to do the will of him who sent me.
  2. ↩Luke.1.35 — And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the one to be born will be called Son of God."
  3. ↩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.
  4. ↩Luke.1.28 — And coming to her, he said, 'Greetings, favored one! The Lord is with you.'
  5. ↩John.1.1;John.6.38 — In the beginning was the Word, and the Word was with God, and the Word was God. John.6.38 — For I have come down from heaven not to do my own will, but to do the will of him who sent me.
  6. ↩Luke.1.35 — And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the one to be born will be called Son of God."

Notes

  1. 1 ↩«воплотившагося от Духа Свята и Марии Девы» uses one preposition от for both the Holy Spirit and the Virgin Mary — the Eastern Creed’s formula, not the later Western “by the Holy Spirit was incarnate of the Virgin Mary.” «человек» here is humankind; “men” is the ordinary English of this article. «вочеловечшася» is “became man,” not merely “appeared as a man.” English supplies “Who” because the Slavonic participles (сшедшаго, воплотившагося, вочеловечшася) continue the second article’s “Son of God.”
  2. 2 ↩Russian «токмо» in the Church Slavonic quotation is exclusive (“except/only”); rendered as “except” to keep the restrictive force of the saying.
  3. 3 ↩«мнимое, или призрачное» targets docetism — the claim that Christ's body only seemed to be human; “imagined or illusory” keeps that polemical edge.
  4. 4 ↩вдруг is rendered 'at once' to keep the instantaneous completeness of the assumed humanity; совершенным человеком is 'a complete man' (fully formed), not moral perfection.
  5. 5 ↩Богосл. is the Russian abbreviation for John of Damascus's Exact Exposition of the Orthodox Faith (commonly titled On the Orthodox Faith / De fide orthodoxa).
  6. 6 ↩Богородицею is rendered 'Mother of God' (Theotokos).
  7. 7 ↩содействием is instrumental: cooperation, assistance, or concurrent working. Rendered as “through the cooperation of,” with the Holy Spirit as the agent of the incarnation, not as a mere helper.
  8. 8 ↩Богородица is rendered Theotokos (God-bearer), the dogmatic title; the next sentence will distinguish it from the lesser title “Mother of our Lord Jesus Christ.”
  9. 9 ↩таинстве here is the mystery of the Incarnation under discussion in this article of the Creed, not a sacrament of the Church. посредницею is rendered mediatrix in that sense: Mary as the one through whom this mystery was accomplished.
  10. 10 ↩The sentence is cut mid-citation by the segmentation of the printed text; 'Дамаск.' is the abbreviated reference to John of Damascus, continued in the following segments.
  11. 11 ↩'Богосл.' abbreviates the title of John of Damascus's dogmatic work (An Exact Exposition of the Orthodox Faith, commonly cited as his 'Theology'). Rendered as the bare title-word to preserve the citation fragment.
  12. 12 ↩'безначальное' means 'without beginning'; rendered 'eternal' for readability, since the point is that the Word has no origin in time.
  13. 13 ↩'при содействии Святаго Духа' is rendered 'by the working of the Holy Spirit' — the Spirit's active agency in the conception, not mere assistance.
  14. 14 ↩'как чрез канал' — 'as through a channel' — names the error that Mary was only a conduit rather than a true mother who gave Christ his human nature.
  15. 15 ↩Sentence-splitting has broken a citation across s1–s3. The abbreviation "Иерус." continues the reference begun in the previous section ("Кир." = Cyril), i.e. Cyril of Jerusalem. Rendered as the citation fragment "Jerusalem," rather than as a sentence.
  16. 16 ↩"огл." abbreviates "огласительное поучение" — a Catechetical Lecture of Cyril of Jerusalem. Rendered with the corresponding English abbreviation.
  17. 17 ↩"Богородица" is rendered "Mother of God" (Theotokos, literally "God-bearer"); the title is precisely the doctrinal point at stake here, so it is kept in its full theological form rather than softened.
  18. 18 ↩"Благодатная" is the Slavonic rendering of Gk. κεχαριτωμένη in the Angelic Salutation; kept as "Full of grace" to preserve the grace-lexeme the argument turns on.
  19. 19 ↩The quotation follows Slavonic Ps. 44:10 (Septuagint numbering) = Ps. 45:9 in Hebrew/English numbering. Rendered from the Slavonic wording supplied here, not conformed to any English version, pending Moses resolution.
  20. 20 ↩"умилостивление" carries the sense of moving someone to be merciful or propitious. Rendered "to move her Son to mercy" to keep the mercy-lexeme without importing the sacrificial overtones English "propitiation" would add.
  21. 21 ↩Source relative который is grammatically irregular (masculine nominative/accusative). The sense requires которой or которого, ‘of which,’ referring to the hymn/Akathist.

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