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← Orthodox Confession (Pravoslavnoe Ispovedanie)/Book 4 · Приложения: свидетельства Патриархов и Изложение веры святого Григория Чудотворца
Chapter 1MogilaPravIsp.4.1

НЕКТАРИЙ, Божиею милостию Патриарх Святаго града Иерусалима и всея Палестины

A Greeting of Grace

The chapter begins with a standard epistolary greeting, invoking grace, peace, and mercy from God upon all Orthodox readers.

To all Orthodox readers, beloved brothers and children in the Lord: grace, peace, and mercy from God.✦

The Purpose of the Book

The book is presented as a guide to true faith, offering spiritual illumination and a clear confession of Orthodox doctrine, free from innovations.

Read this book carefully, dear reader, if you want to learn the true faith and, while you're still in this material body, to be lit up by the rays of a light that isn't material — that is,1 that is— to live above the visible world and be with God, soaring up to Him in your mind. For this book holds the true teaching — briefly, yes, but no less clearly for that — just as its very title tells you; since it's called "The Orthodox Confession," that is, that is— the confession of the Greeks; a confession right and pure, with not the slightest trace of the innovations of any other Confessions mixed into it.2 It was first drawn up by the Russian Church (which from its earliest days has followed the true doctrines of the Eastern Church), and here's what prompted it. Peter Mogila (who died not long ago and departed devoutly to God) — once he had been chosen and ordained an Orthodox Metropolitan by the renowned and most blessed Theophanes, Patriarch of Jerusalem, and the Metropolitanate of Kyiv had been committed to his care — found his flock infected with certain new opinions of the heterodox: opinions utterly opposed to the right and ancient teaching.34

The Genesis of the Confession

Metropolitan Peter Mogila, finding his flock influenced by heterodox opinions, initiated a process to restore the Church to its original teaching, involving bishops and seeking the approval of the Church of Constantinople.

And so, like a good shepherd and a zealous defender of the faith, he took up a purpose most pleasing to God: to dispose and turn the Russian Church back toward that pure teaching it had held from the beginning, to tear out by the roots every new opinion that had sprung up in it, and in that way to enrich his spiritual field and make it bear fruit. Having thought his undertaking through carefully, he set to work on it at once. He summoned men renowned for their learning from his own diocese to the metropolitan see, and even before that he had called in three bishops under his authority (ordained by the same illustrious Patriarch of Jerusalem). They discussed the matter at length, and in the end they all decided, by common counsel and agreement, to write a brief statement of their faith and to submit it for closer examination to the Holy Synod of the Church of Constantinople — the Church they had followed from the beginning, obeying it as the head of the Orthodox Greek faith and turning to it as to a trustworthy judge — so that whatever points of doctrine it confirmed they too would hold, and conversely, whatever it rejected they too would reject as false. Having drawn up the book in this way and given it the title "A Statement of the Russian Faith," they asked the great Church of Constantinople to send delegates of the Synod and patriarchal exarchs to Moldavia, where they promised for their own part to send men as well, so that the points of faith they had set out might first be examined there — whether or not they agreed with the Orthodox teaching of the Eastern Church — and then, after such an examination, be publicly received into it.5 Accordingly, the Holy Synod sent the Most Reverend Porphyrius, Metropolitan of Nicaea, and Meletios Syrigos, a teacher of the great Church — a man raised and instructed from infancy in devout and Orthodox teaching, who, once he had reached maturity in life and learning, rightly holds the office of preacher and interpreter and is regarded as a helmsman of the Orthodox doctrines of the faith.6 Representing the Patriarch's own person on this occasion, with full authority from the entire Holy Synod, he came to Moldavia together with Porphyrius. Men came from among the Russians as well: Isaiah Trofim (in the Latin,7

Examination and Approval

Russian delegates and representatives from Constantinople collaborated to refine the confession, ensuring its alignment with Orthodox teaching, and it was subsequently approved and signed by the four Eastern Patriarchs.

Trofimov, that8 is, son), Kononovich (Joseph), and Ksenovich (Ignatius) — men truly worth admiring, adorned with every kind of wisdom and learning.9 Taking God himself, the source of all knowledge, as their guide in true doctrine, they brought their book to a successful close after long inquiry and careful reading of Holy Scripture, purging it completely of every unorthodox notion and of any trace of novel teaching.10 From there it was soon forwarded to the four devout and Orthodox Patriarchs of the Apostolic Sees, who approved it as containing true and sound doctrine and as departing in nothing from the Catholic and Orthodox Greek faith; with one voice they declared its purity and truthfulness to everyone, and each of them, together with his clergy, confirmed it with his own signature — as can be seen here — and called it the Orthodox Faith not of Russians only, but of all Greeks.11

Publication and Accessibility

The book, initially published in Russian, was later printed in Greek and Latin at the expense of Panagiotes, making its devout teaching freely available to all, with a focus on clarity over ornate language.

The Russians published this book in their own language long ago, but among the Greeks it has until now been read only in manuscript, and in very few copies at that. But the most learned—and no less devout and devoted to the Orthodox faith—interpreter to the Sovereigns of the Eastern and Western Empires, Master Panagiotes, a most zealous champion of the Greek people and a most ardent defender of our Orthodox teaching, was quick to add this to his other distinguished deeds: he took it upon himself (even though he was constantly occupied with civil duties) to print this book at his own expense in both Greek and Latin, so that everyone who wants to grow in godliness could receive it without payment—for he ordered copies of the book to be handed out free of charge—and could draw from it, as from a pure and life-giving spring of salvation, the devout teaching of our Church, without turning aside to any of the false opinions of those who think otherwise, and without being seduced by them.✦1213 And no one should be surprised that this book is written in a plain style—the point was that ordinary people, and not only the learned, should be able to understand it. For a sensible person looks not at the beauty of the phrasing but at the truth of the words.✦ So all of us owe this man great and lasting gratitude for the kindness he has done us, and we should pray that God will reward him generously and count him worthy of imperishable rewards on the day of recompense.✦14

Document Dateline

The document is dated from Constantinople on November 20, 1662.

At Constantinople, in our residence.15 November 20, 1662.

Read the original Russian

Всем православным читателям, возлюбленным братиям и чадам в Господе, благодать, мир и милость от Бога.

Внимательно прочитай книгу сию, любезный читатель, если хочешь научиться истинной вере, и, находясь еще в сем вещественном теле, осветиться лучами света невещественого, т. е. жить превыше видимого и быть с Богом, возлетая к Нему мыслию. Ибо в книге сей содержится, хотя кратко, но не менее того ясно, истинное учение, как то и само название ее показывает тебе; поскольку она называется: «Православное Исповедание», т. е. Греков; исповедание правое и чистое, не имеющее в себе ни малейшей примеси от новизн каких-нибудь других Исповеданий. Оно составлено первоначально Российскою Церковью (которая от первых времен своих следовала истинным догматам Восточной Церкви) по следующей побудительной причине. Петр Могила (незадолго пред сим преставившийся и благочестиво отшедший к Богу, когда он преславным и блаженнейшим Патриархом Иерусалимским Феофаном был избран и рукоположен в Православного Митрополита, и когда ему поручена была в управление Киевская Митрополия), нашел паству свою зараженною некоторыми новыми мнениями неправоверных, – мнениями, совершенно противными правому, древнему учению.

Посему, как добрый Пастырь и ревностный защитник веры, он предпринял Богоугоднейшее намерение расположить и обратить Российскую Церковь к тому чистому учению, которого она держалась сначала; а все возникшие в ней новые мнения истребить с корнем и, таким образом удобрить духовную ниву свою, и соделать ее плодоносною. Размыслив хорошо о своем деле, он немедленно приступил к исполнению. Вызвал из своей Епархии в Митрополию славившихся просвещением мужей, и еще прежде того призвал трех подвластных себе Епископов (рукоположенных тем же преславным Патриархом Иерусалимским). Много рассуждали и, напоследок, все с общего совета и согласия определили: написать кратко изложение веры своей, и точнейшее рассмотрение оного предоставить Священному Синоду Константинопольской Церкви, которой изначала следовали, повинуясь ей как главе Православной веры Греческой и обращаясь к ней, как к верному Судие; дабы те пункты учения, которые она утвердит, и им удержать; и напротив, которые она отринет, те и им отвергнуть, как ложные. Таким образом составить книгу и, дав ей наименование: «Изложение Российской веры», просили великую Константинопольскую Церковь отправить поверенных от Синода и Экзархов Патриаршеских в Молдавию, куда и с своей стороны обещали послать людей для того, чтобы там сначала рассмотреть изложенные пункты веры их, согласны ли они или не согласны с православным учением Восточной Церкви, а после такового рассмотрения и приобщить к ней всенародно. Вследствие сего отправлены были от Священного Синода Преосвященнейший Митрополит Никейский Порфирий и Мелетий Сириг, учитель великой Церкви, который, быв с младенчества воспитан и наставлен в благочестивом и православном учении, когда достиг совершенства в жизни и образовании, справедливо занимает место Проповедника, Толковника, и почитается кормилом православных догматов веры. Представляя в сие время лице Патриарха, с полномочною властию от всего Священного Синода, он прибыл в Молдавию с Порфирием. Прибыли также и из Россиян: Исаия Трофим (в Латин.

Трофимов, т. е. сын), Кононович (Иосиф), и Ксенович (Игнатий), – мужи поистине достойные удивления и всякой мудростью и знанием украшенные. Соделав своим Руководителем в истинном учении Начальника всякого познания Бога, они, после многих исследований и внимательного чтения Священного Писания, с успехом окончили свою книгу, совершенно очистив оную от всех неправоверных мыслей и от всякой примеси нового учения. Отсюда вскоре препроводили ее к четырем благочестивым и Православным Патриархам Апостольских Престолов, – которые и одобрили оную, как содержащую в себе истинное и правое учение, и ни в чем не отступающую от Кафолической и православной веры Греческой, единогласно объявили всем ее чистоту и не ложность, и каждый с своим Клиром, утвердив собственноручными подписями, как здесь и видно, назвали оную Православною Верою не Россиян только, но и всех Греков.

Россияне давно уже издали в свете сию книгу на своем языке; а у Греков она доселе читалась только в рукописях, и притом в немногих экземплярах. Но ученейший, и не менее того благочестивейший и вере Православной преданный толмач Восточной и Западной Империи Самодержцев, господин Панагиот, как ревностнейший поборник Греческого племени и горячайший защитник Православного нашего учения, к числу других знаменитых дел своих не умедлил присовокупить и сие: взял на себя старание (несмотря на то, что во всякое время он занят был гражданскими должностями) собственным иждивением напечатать книгу сию на Греческом и Латинском языках, дабы все, желающие успеть в благочестии, без платы могли получать оную (ибо он приказал раздавать экземпляры книги сей безденежно) и из нее, как из чистого и животворного источника спасения, почерпали благочестивое учение нашей Церкви, не уклоняясь к каким-нибудь ложным мнениям разномыслящих, и не обольщаясь оными. А что книга сия написана слогом простым (дабы не только ученые, но и простые люди могли понимать оную), – сему не должно удивляться. поскольку человек благоразумный смотрит не на красоту выражений, но на истину слов. Итак, все мы должны быть обязаны великою и вечною благодарностию сему мужу, оказавшему нам такое благодеяние, и молить Бога, да вознаградит Он его щедро, и да удостоит его нетленных наград в день воздаяния.

В Константинополе, в нашей обители

1662 года, ноября 20.

Scripture echoes

  1. ↩1Tim.1.2;2Tim.1.2;2John.1.3 — To Timothy, my true son in the faith: grace, mercy, and peace from God the Father and Christ Jesus our Lord. 2Tim.1.2 — To Timothy, my beloved child: grace, mercy, peace from God the Father and Christ Jesus our Lord. 2John.1.3 — Grace, mercy, and peace will be with us from God the Father and from Jesus Christ, the Father's Son, in truth and love.
  2. ↩John.4.14 — but whoever drinks of the water that I will give him will never thirst forever; rather, the water that I will give him will become in him a spring of water welling up to eternal life
  3. ↩1Cor.2.1-1Cor.2.4 — And I, brothers, when I came to you, I did not come with superiority of speech or of wisdom, proclaiming to you the mystery of God. 1Cor.2.2 — For I decided to know nothing among you except Jesus Christ, and him crucified. 1Cor.2.3 — And I came to you in weakness, and in fear, and in much trembling. 1Cor.2.4 — and my word and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power
  4. ↩1Cor.9.25;1Pet.5.4 — Everyone who competes in the games exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable one. 1Pet.5.4 — And when the Chief Shepherd is revealed, you will receive the unfading crown of glory.

Notes

  1. 1 ↩The sentence splitter cut the Russian abbreviation «т. е.» ("that is") in two, so this sentence ends mid-phrase and continues through s2 into s3. The rendering keeps the break in place rather than merging refs.
  2. 2 ↩«новизны» here means doctrinal novelties — innovations departing from received teaching — not mere newness; the polemical target is Latin and Protestant confessional formularies.
  3. 3 ↩«неправоверных» is rendered "the heterodox" — those holding wrong belief — rather than "heretics"; the Russian marks deviation from right doctrine without the formal juridical charge.
  4. 4 ↩The Russian nests both когда-clauses inside the parenthesis alongside the notice of Mogila's death. Since only the death belongs to the parenthetical aside, the two temporal clauses have been moved outside it as a dash-set clause; no content is added or dropped.
  5. 5 ↩Literally 'to join it to her publicly': the book, once vetted, would be publicly attached to (received into) the body of Eastern Orthodox teaching. Rendered 'publicly received into it' to keep the sense clear.
  6. 6 ↩The Russian says 'is honored as the rudder/helm of the Orthodox doctrines'; 'helmsman' is used so the metaphor reads naturally of a person.
  7. 7 ↩The sentence breaks off mid-parenthesis; the parenthetical continues in the next section ("Trofimov, that is, son"), a note on the Latin form of the patronymic. Rendered as it stands, without completing it.
  8. 8 ↩This ref is a fragment, not a sentence. The printed text runs: "Исаия Трофим (в Латин. Трофимов, т. е. сын)" — "Isaiah Trofim (in the Latin, Trofimov, that is, son)", i.e. the Latin edition gives the patronymic form. The sentence splitter broke it at the abbreviations "Латин." and "т. е.", so s1–s3 must be read continuously.
  9. 9 ↩Opens mid-parenthesis: the full clause names the Russian delegates Isaiah Trofim (Latinized Trofimov, "son [of Trofim]"), Joseph Kononovich, and Ignatius Ksenovich.
  10. 10 ↩"Начальника всякого познания" is literally "the Author/Origin of all knowledge"; "source of all knowledge" keeps the causal force without importing "ruler".
  11. 11 ↩"Кафолической" is rendered "Catholic" in its creedal sense of the universal Church, not as a reference to the Roman communion; the source pairs it deliberately with "Orthodox Greek faith".
  12. 12 ↩«толмач» is the older Russian word for an interpreter/translator; here it names Panagiotes Nikousios's office as Grand Dragoman — the official interpreter serving the Ottoman court and, as the text has it, the sovereigns of East and West.
  13. 13 ↩«успеть в благочестии» means to make progress in piety, not to hurry; rendered "grow in godliness".
  14. 14 ↩«вечною благодарностию» is literally "eternal gratitude"; rendered "lasting gratitude" to keep the phrase from sounding hyperbolic in English while preserving its force.
  15. 15 ↩Russian "обитель" can mean a monastery/cloister or, in patriarchal chancery usage, the patriarch's official residence; here it closes a formal subscription line by the Patriarch of Jerusalem, so "residence" is the more plausible sense. Rendered without a verb because the source is a dateline fragment continued by the date in the next section.

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