From: Subject: The Church is One Date: Fri, 2 Mar 2007 21:14:19 -0600 MIME-Version: 1.0 Content-Type: text/html; charset="Windows-1252" Content-Transfer-Encoding: quoted-printable Content-Location: http://celticchristianity.org/library/church1.html X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.3028 The Church is One

The Church Is One

by Alexei Stepanovich Khomiakov (1804-1860)=20

with an introduction by Archpriest George Grabbe
[Bishop + = Gregory=20 Grabbe, reposed October 7, 1995]

Note from the current typist:=20

Nothing was changed in the booklet; this is the full text by = Khomiakov=20 translated, with an introduction on his life, and footnotes by Bishop = Gregory=20 Grabbe, formerly the Archpriest George Grabbe.

 This booklet has introduced many people to the Orthodox = Church,=20 and is one of the shortest and yet most complete essays on the = Christian=20 Faith. It was written by a layman, and is too brief on some subjects = such as=20 liturgics and the sources of tradition. It is recommended to also read = books=20 and articles listed in our Library and Seminary Syllabus pages. =

 The conversion of this text to ASCII format is dedicated = to Bishop=20 Gregory Grabbe, formerly the Archpriest George who wrote the = introduction and=20 translated The Church is One. He passed from this life to his = blessed=20 reward on October 7, 1995 N.S.. Vechnya Pamyat! May his memory be = eternal!=20

 Alexei Stepanovich Khomiakov died September 23rd or = September=20 25th, Julian calendar; October 5th or October 7th, Gregorian calendar, = near or=20 on the same date as Bishop Gregory. Bishop Gregory says Khomiakov died = September 25th in Bishop Gregory's introduction to this booklet; other = sources=20 such as Lossky say Khomiakov died September 23rd.

Contents:
Abo= ut the=20 Author of this Introduction
Introdu= ction:=20 The=20 Khomiakov Family, Accomplishments,=20
Spi= ritual=20 Life, T= heological=20 Works, Death=20

 The Church Is One:
Unity=20 of the Church
The=20 Visible and Invisible Church
The=20 Church on Earth
One,=20 Holy, Catholic, Apostolic
Scripture=20 and Tradition
Confession,=20 Prayer and Deeds
The = Creed=20
The= =20 Church and Its Mysteries
Faith=20 and Life in Church Unity
Sal= vation=20
Un= ity of=20 Orthodoxy

Note by Bishop Gregory:
"The Church Is One was divided by the = Author into=20 eleven Chapters or paragraphs with no titles. In this edition we have = given=20 titles to these Chapters so as to make the use of this book easier." =


About the author of this=20 introduction:

The Very Reverend Archpriest George Grabbe [Bishop + Gregory] was = asked to=20 write this introduction in order to give the American reader some = information=20 about the life of Alexei Khomiakov. Father Grabbe is a direct grandchild = of=20 Khomiakov's daughter, Anna, who was married to Count Michael Grabbe. = Through his=20 grandmother and other relatives, Father Grabbe has first-hand knowledge = of the=20 spirit of the family that produced the great Russian theologian.

 Father Grabbe was born in Russia and received his theological = training=20 in Belgrade, Yugoslavia. His family was always active in the life of the = Church.=20 His father, Count Paul Grabbe, was an esteemed member of the All-Russian = Council=20 in 1917 and was the first to motion the election of the Patriarch.

 Father Grabbe, himself, was chosen by the late Metropolitan = Anthony of=20 Kiev, a friend of his family, as Chancellor of the Synod of Bishops of = the=20 Russian Orthodox Church outside Russia. He has occupied this position = since=20 1931. With the Synod, he was resettled in this country in 1951. Since = 1932 he=20 has been the editor of the Synod's magazine, "Church Life" and has also=20 participated in many other Russian Theological reviews. [This was = written in=20 1953.]


Introduction



The essay we present here is one of the most unusual and provocative=20 treatments of a theological subject ever penned. It was written in 1844 = or 1845,=20 but did not appear in print until 1863 - three years after the author's=20 premature death. It is an all-the- more amazing document because Alexei=20 Stepanovich Khomiakov, who wrote it, was a layman with no official = theological=20 standing.

 Despite the fact that by profession Khomiakov was nothing more = than a=20 retired Cavalry Captain, he was one of the most erudite and versatile = men of his=20 time. He was a great dialectician and philosopher; a man of brilliant = gifts, a=20 devotional and religious poet of talent, and has been acknowledged by = many as=20 one of the greatest theologians ever produced in Russia.

 In a preface to the first edition of Khomiakov's theological = works, a=20 friend, Yuri Samarin, called him a "Doctor of the Church." Samarin = anticipated=20 that some of his readers would be shocked. He wrote:

 "What! Khomiakov, who lived in Moscow, the friend of us all; = this=20 amusing and witty companion, whom we laughed at and argued with so much; = this=20 free-thinker who was suspected by the police of not believing in God and = of lack=20 of patriotism; this incorrigible Slavophile, scoffed at by the = journalists for=20 national exclusiveness and religious fanaticism; this modest layman who = was=20 buried seven years ago on a grey autumn day in the Danilovsky monastery = by five=20 or six relatives and friends and two comrades of his youth, at whose = grave=20 neither the representatives of the hierarchy nor scholars were to be = seen; this=20 retired cavalry captain Alexei Stepanovich Khomiakov ... He, a Doctor of = the=20 Church? - Yes, that is this very man!"

 Actually, even at that time, Samarin was only the first to = publish such=20 a statement, but not the first to make it. Soon after the death of = Khomiakov, in=20 1860, Ivan Aksakov also called him a "Doctor of the Church" in a private = letter=20 to Countess Bloudov. Such a high opinion of Khomiakov's theological = works was=20 not uncommon among those of his friends who were able to appreciate his=20 writings. This tribute is now repeated and accepted by many authors as = an=20 expression of what Khomiakov really means to Orthodox Theology.

The Khomiakov = Family

Khomiakov was born of a wealthy nobleman's family, although not one = of those=20 which stood close to the Imperial Court. His ancestors as well as his = parents=20 lived on their estates and led a patriarchal life in intimate and = unusually=20 close friendship with their peasants.

 Serfdom in Russia, as in every country, was a very unhappy = institution.=20 But where landlords were good Christians, peasants were often regarded = as=20 friends of the family and were quite happy.

 I recall an old woman, a former housekeeper of my grandmother = (daughter=20 of A. Khomiakov), who lived with her to her last days. She was treated = as a=20 member of the family. As a young girl she was one of the Khomiakov = peasants. And=20 even when the emancipation of peasants was proclaimed by Emperor = Alexander II in=20 1861, she continued to stay with my grandmother. She spoke of her years = of=20 serfdom in the Khomiakov home as very happy ones for herself and the = other=20 peasants. Interestingly enough, the branch of the family to which Alexei = Khomiakov belonged actually owed its wealth to these peasants.

 The great grandfather of Alexei Khomiakov, Theodore, although = an=20 officer of the Guards, had but a very limited fortune. A very rich = distant=20 relation, Cyril Khomiakov, having lost his wife and only daughter, = assembled his=20 peasants and proposed that they select one of his relatives as = heir to=20 his estates.

 A delegation of peasants inquired about different members of = the=20 Khomiakov family. They returned after several months of investigation, = having=20 chosen Theodore Khomiakov. Cyril met Theodore soon after that, found him = worthy=20 of being his heir - and left all his property to him.

 Alexei Khomiakov grew up with the simple people in an = atmosphere of=20 mutual respect and confidence. He spent most of his childhood in the = country,=20 with peasant boys as playmates.

 The Khomiakov family was a very cultured one. Alexei's mother = also=20 belonged to a family (Kireyevsky) whose members were educated and = endowed with=20 wide scientific interests. Her nephews, Ivan and Peter Kireyevsky, like = their=20 cousin Alexei Khomiakov, had marked influence on Russian philosophical = thinking=20 in the late 19th and early 20th centuries.

 The Khomiakovs were also a harmonious family. Alexei was an = obedient=20 son who admired and revered his mother. After the death of his brother,=20 Theodore, he withdrew from military service (though he enjoyed it) just = to be=20 near her - and to comfort her in her grief.

 When he married Katherine Yazykov, sister of the famous poet, = he became=20 a most loving and devoted husband and the father of nine children. Two = of them,=20 Steven and Theodore, died in their infancy and one of his best poetic = efforts=20 was written in memory of these children. These verses were translated = into=20 English by Palmer and brought about a correspondence and friendship = between the=20 two theologians.

 The premature death of his wife was a great shock, from which = Khomiakov=20 never recovered. He accepted it as a warning from God: "I know that she = is=20 happier there than she was in this world," said Khomiakov to Yuri = Samarin, "but=20 I used to forget myself too much in the fullness of my happiness." The = thought=20 that he drew from that loss was a constant reminder of death. "Thank = God," he=20 said to Samarin, "I have now no need to remind myself of death; that = remembrance=20 will accompany me inseparably to the last."

Accomplishments

The Khomiakov family tree has a number of branches - each of which = could=20 boast of outstanding intelligence and training. The names of the = Kireyevsky=20 brothers, the Samarins, the Aksakovs, the poet Yazykov, Koshelev - all = have deep=20 meaning to scholars of Russian history, literature and philosophy. All = of them=20 were widely read, brimming with new ideas. But Khomiakov himself was = keener and=20 better read than any of them.

 He inherited a rich library and added to it generously. His = biographer,=20 Professor Zavitnevich, notes that in one year alone, Khomiakov bought = 10,000=20 rubles (about 5,000 dollars) worth of books - an enormous outlay for = this=20 purpose at the time.

 Alexei Khomiakov had perfect knowledge of English, French, and = German,=20 as well as Latin and Greek. When he was only 17 years old, he completed = his=20 studies at the Moscow University as a candidate in mathematics. = Everything=20 interested him; he was an encyclopaedist: a painter, an architect and a=20 mechanic. He was the inventor of an engine that was exhibited in London; = he=20 worked on the improvement of a gun and invented new methods for = distilling and=20 producing sugar. As a Cavalry officer, he participated in the = Russo-Turkish war=20 of 1828. His bravery was noted by his commanders. He was also a = sportsman - an=20 experienced hunter and expert on hounds. He once gained a first prize = for=20 swimming across Lake Geneva.

 Endowed with these physical accomplishments, Khomiakov was at = the same=20 time one of the best Russian poets. His poetry was highly appreciated by = Pushkin=20 and stands more or less on the same level with many of the Russian = classics.=20

 But most of all Khomiakov took to studies in theology, = philosophy,=20 history, and philology. And although he had no degree in philology, his=20 dictionary of Sanskrit words was published by the Russian Imperial = Academy of=20 Science, and he was regarded as a pioneer in this science.

Spiritual Life

A man of extremely active nature, Khomiakov was also very realistic = in most=20 respects - especially in his spiritual life. Faith and life were closely = united=20 in Khomiakov. He did not believe in a faith abstracted from life. An = abstracted=20 theology did not appeal to him.

 As a young man, scarcely in his twenties, Khomiakov lived = several=20 months in Paris. He surprised his friends there by observing strictly = all the=20 Orthodox fasts. But he was always disturbed when somebody expressed an=20 appreciation of his strict observance of Orthodox rules - his fasting = for=20 instance - without following his example. He himself always acted in = consonance=20 with his religious principles, and he could not understand when other = people=20 acted otherwise. He was full of love for God and men. All his = conceptions and=20 actions flowed from that love.

 Khomiakov prayed much and fervently. Yuri Samarin once passed a = night=20 in the same room with him. Waking after midnight, Samarin saw him = kneeling=20 before the icons and praying, with many tears. Samarin gave no sign of = being=20 awake, but he witnessed that Khomiakov's prayer continued until sunrise. = When=20 Khomiakov came out later in the morning, he looked as gay and cheerful = as usual.=20 A servant told Samarin that Khomiakov was accustomed to praying in that = manner=20 every night. Indeed, he was actually fulfilling the commandment of Our = Lord=20 about the prayer: "And when thou prayest, thou shalt not be as the = hypocrites=20 are: ...but thou, when thou prayest, enter into thy closet, and when = thou hast=20 shut thy door, pray to thy Father which is in secret; and thy Father = which seeth=20 in secret shall reward thee openly." (Matthew 6:5-6.)

 One cannot pass hours in prayer if one does not love God. There = is no=20 doubt that Khomiakov loved God with all his heart. This love was the = essence of=20 his spiritual life.

Theological Works

Exceptionally gifted men possessing strong personalities often like = for=20 people to not their accomplishments and the originality of their works = and=20 thoughts. Khomiakov, on the contrary, was seeking no tribute for his = works and=20 always strove to feel and think not in terms of his individual mind and = heart,=20 but in accordance with the whole Church.

 "A man," writes Khomiakov, "understands the Scripture, so far = as he=20 preserves tradition and does work agreeable to the wisdom that lives = within him.=20 But the wisdom that lives within him is not given to him individually = but as a=20 member of the Church, and is given to him in part without altogether = annulling=20 his individual error; but to the Church it is given in the fullness of = truth and=20 without any admixture of error." (The Church Is One, Scripture and = Tradition.)=20

 He did not speak for himself; he spoke on behalf of the Church. = And=20 therefore, he did not wish to claim author's rights. He did not even = wish his=20 name to be known to the readers of his theological works. They were = signed,=20 "Ignotus" - Unknown.

 Khomiakov was especially careful in the wording of "The Church = Is One."=20 He worked on it for many years, always trying to improve it - to make it = a true=20 manifestation, not of his own personal views, but of the faith of the = whole=20 Orthodox Church.

 The essay was written in the form of a catechism, whereas his = other=20 theological works were drafted in very lively language and in an = apologetic form=20 - defending Orthodoxy from misrepresentation in foreign literature. = These other=20 works were written in foreign languages (French and German) for Roman = Catholic=20 and Protestant readers. But "The Church Is One" was written in Russian, = for=20 Orthodox readers. Here he sometimes also uses the controversial form of=20 statement on Orthodox Faith, but he does it in order to bring the Truth = of=20 Orthodoxy more clearly into relief against the dark background of error. =

One of the problems that interested Khomiakov most was the = infallibility of=20 the Church, despite the fact that on earth it is made up of men = constantly=20 making transgressions.

 "Every one of us is earthly, only the Church is heavenly," = Khomiakov=20 said. "But in that heavenly Church a man will find something that is not = foreign=20 to him. In it he finds himself, but he finds himself not powerless in = his=20 spiritual loneliness but in the power of his sincere spiritual unity = with his=20 brothers, with his Savior. He finds himself in his perfection or, = to say=20 better, he finds in it the perfection which he has in himself - the = divine=20 inspiration, constantly evaporating in the rough impurity of every = separated=20 personal existence. This purification is achieved by the invincible = power of the=20 mutual love of Christians in Jesus Christ, because that love is the = spirit of=20 God."

 It is this spirit of love that inspired Khomiakov when he was = writing=20 his theological works. It is this spirit that helped him to discuss the = most=20 controversial dogmatic questions with a clearness and strength that had = no=20 equal.

 His first pamphlet was printed in Paris by a Protestant = publishing=20 house, Meyers and Co. The publishers inserted a foreword in which they = stated=20 that it was not easy for them to decide to publish a work directed = against the=20 principles of the Reformation. But they expressed the conviction that = everybody=20 to whom freedom of conscience is dear would approve their decision. They = noted:=20 "We consider ourselves fortunate to have the occasion presented to us of = doing=20 honor to this precious liberty, making it possible for the first time to = hear a=20 voice resounding among us of a person whose noble character and living = Faith,=20 imprinted on the pages he wrote, inspires in us respect and sympathy = always=20 connected with the spiritual communion in Christ, despite serious = disagreement."=20

 When speaking of Khomiakov's theological works, we must = emphasize the=20 fact that he never introduced into them any doctrines that were new to = the=20 Orthodox Church. His doctrines were as old as the Church itself. It was = only his=20 method of expressing them that appeared new to his readers.

 Metropolitan Antony of Kiev, in speaking of Khomiakov, says = that when=20 some simple and humble Christian begins to discuss doctrines of Faith, = using a=20 new terminology but being faithful to the tradition, such an author = remains in=20 full harmony with Orthodox Theology. He does not disclose new mysteries = of=20 faith, but only explains new questionings of the human mind, from the = point of=20 view of the eternal truth of Faith.

 Metropolitan Antony reminds us that long before the fourth = century the=20 Church knew from the Gospel and from Tradition that the Father and Son = are One,=20 and that we are saved through faith in the Holy Trinity. But how does = one=20 co-ordinate these doctrines with the human philosophical concepts of the = person and nature of God? This was disclosed by the = Fathers of the=20 First and following Oecumenical Councils (Moral Idea of the Dogma of the = Church).

 Metropolitan Antony further notes that a contemporary reader, = finding=20 in the words of such a theologian as Khomiakov a long- expected answer = to his=20 perplexing questions on the Faith, is ready to proclaim such an = explanation as=20 "a new revelation," where another person, not familiar with these = problems and=20 venerating the old- school authorities, hesitates to agree that the = author gave=20 a better explanation than can be found in commonly accepted manuals. =

 This is really the reason why it took so much time for the = works of=20 Khomiakov to be published in Russia and to become popular with = theologians. But=20 they would never have become as popular and as authoritative as they are = today=20 if the personality of the author - his whole life - did not bear witness = to his=20 being a true Christian.

Death

The death of Khomiakov was as Christian as his life. In the autumn of = 1860,=20 he left his favorite estate, Bogucharovo (near Tula), to inspect another = estate,=20 Ivanovskoye, in the Government (Province) of Riazan. After staying there = about a=20 month - and having accomplished his affairs - he decided to remain for = two or=20 three days more, just to finish an article on philosophy in the form of = a letter=20 to Yuri Samarin.

 Late at night he set to work on the article. At five o'clock he = called=20 to his servant and asked him to rub his legs and bring some wood-tar = which he=20 had used in treating cholera attacks. The candle was burning in his = study. He=20 started to write a sentence, but never finished it. He suddenly felt = sick and at=20 once understood that it was cholera. Khomiakov had cured many people of = that=20 illness, using a medicine and method he himself had invented. This time, = however, nothing could be done.

 At 7:00 A.M. he called a priest, who arrived at 8:00. Khomiakov = made=20 his confession, received the Holy Communion and the Holy Unction. He = retained=20 full consciousness. He held the candle, repeated in whisper the words of = prayer=20 and often made the sign of the Cross. After the Unction he lapsed into=20 unconsciousness and the priest began reading the prayers of the dying. =

 The patient seemed to improve.

 "Should we send for Dimitry Alexeyevich?" (his eldest son) = asked the=20 servant.

 "No, I am glad he is not here," he replied.

 "Perhaps we'd better send notice to Bogucharovo?"

 "They will know."

 At 6:00 P.M. he still seemed to be improving. His body became = warmer -=20 but for his hands.

 "Your pulse is better," said the surgeon's assistant who was = looking=20 after him.

 "You should be ashamed of yourself. You have been looking after = the=20 sick for so many years and you can't read a pulse. My pulse is = stopping."

 Twenty minutes before his death, a neighbor, L.M. Mouromzev, = said:=20 "Really, you are improving; look, you are warmer and your eyes are = brighter."=20

 "And how bright will they be tomorrow!" These were Khomiakov's = last=20 words. He died on the 25th of September, 1860.

 In the words of Aksakov, "A wizard with a soul as simple as an=20 infant's, an ascetic constantly brightened by a holy gayness, poet, = philosopher,=20 prophet, Doctor of the Church - Khomiakov, as it usually happens, was=20 appreciated during his life only by very few people, but his = significance will=20 grow every year."

 Prophetic words!

 Published in a periodical "Russkoye Obozrenie" three years = after the=20 death of Khomiakov, "The Church Is One" at first made an impression only = on a=20 few Russian theologians. The impression became stronger after all his=20 theological works were published in 1867. Soon, his influence penetrated = into=20 the theological academies. Khomiakov, so little known as a theologian at = the=20 time of his death, became one of the most influential and authoritative = writers=20 in less than fifty years.

 I have no doubt that many readers, interested in theology and = loving=20 the Truth, will be happy to see a new edition of Khomiakov's work appear = in=20 print. I can only add a wish that a translator and and editor of his = other=20 theological works may be found. These, even now, have lost nothing of = their=20 freshness and convincing strength and would make a most valuable = contribution to=20 American theological thought.

 Archpriest George Grabbe (1953)

 [Bishop + Gregory]

The Church Is One

I - Unity of the=20 Church

The unity of the Church follows of necessity from the unity of God; = for the=20 Church is not a multitude of persons in their separate individuality, = but a=20 unity of the grace of God, living in a multitude of rational creatures,=20 submitting themselves willingly to grace. Grace, indeed, is also given = to those=20 who resist it, and to those who do not make use of it (who hide their = talent in=20 the earth), but these are not in the Church. In fact, the unity of the = Church is=20 not imaginary or allegorical, but a true and substantial unity, such as = is the=20 unity of many members in a living body.

 The Church is one, notwithstanding her division as it appears = to a man=20 who is still alive on earth. It is only in relation to man that it is = possible=20 to recognize a division of the Church into visible and invisible; her = unity is,=20 in reality, true and absolute. Those who are alive on earth, those who = have=20 finished their earthly course, those who, like the angels, were not = created for=20 a life on earth, those in future generations who have not yet begun = their=20 earthly course, are all united together in one Church, in one and the = same grace=20 of God; for the creation of God which has not yet been manifested is = manifest to=20 Him; and God hears the prayers and knows the faith of those whom He has = not yet=20 called out of non-existence into existence. Indeed the Church, the Body = of=20 Christ, is manifesting forth and fulfilling herself in time, without = changing=20 her essential unity or inward life of grace. And therefore, when we = speak of=20 "the Church visible and invisible," we so speak only in relation to man. =

II - The Visible = and=20 Invisible Church

The Church visible, or upon earth, lives in complete communion and = unity with=20 the whole body of the Church, of which Christ is the Head. She has = abiding=20 within her Christ and the grace of the Holy Spirit in all their living = fulness,=20 but not in the fulness of their manifestation, for she acts and knows = not fully,=20 but only so far as it pleases God.

 Inasmuch as the earthly and visible Church is not the fulness = and=20 completeness of the whole Church which the Lord has appointed to appear = at the=20 final judgment of all creation, she acts and knows only within her own = limits;=20 and (according to the words of Paul the Apostle, to the Corinthians, 1 = Cor.=20 5:12) does not judge the rest of mankind, and only looks upon those as = excluded,=20 that is to say, not belonging to her, who exclude themselves. The rest = of=20 mankind, whether alien from the Church, or united to her by ties which = God has=20 not willed to reveal to her, she leaves to the judgment of the great = day. The=20 Church on earth judges for herself only, according to the grace of the = Spirit,=20 and the freedom granted her through Christ, inviting also the rest of = mankind to=20 the unity and adoption of God in Christ; but upon those who do not hear = her=20 appeal she pronounces no sentence, knowing the command of her Savior and = Head,=20 "not to judge another man's servant" (Rom. 14.4).

III - The Church on=20 Earth

From the creation of the world the earthly Church has continued=20 uninterruptedly upon the earth, and will continue until the = accomplishment of=20 all the works of God, according to the promise given her by God Himself. = And her=20 notes are: inward holiness, which does not allow for any admixture of = error, for=20 the spirit of truth and outward unchangeableness lives within her as = Christ, her=20 Preserver and Head does not change.

 All the notes of the Church, whether inward or outward, are = recognized=20 only by herself, and by those whom grace calls to be members of her. To = those,=20 indeed, who are alien from her, and are not called to her, they are=20 unintelligible; for to such as these, outward change of rite appears to = be a=20 change of the Spirit itself, which is glorified in the rite (as, for = instance,=20 in the transition from the Church of the Old Testament to that of the = New, or in=20 the change of ecclesiastical rites and ordinances since Apostolic = times). The=20 Church and her members know, by the inward knowledge of faith, the unity = and=20 unchangeableness of her spirit, which is the spirit of God. But those = who are=20 outside and not called to belong to her, behold and know the changes in = the=20 external rite by an external knowledge, which does not comprehend the = inward=20 [knowledge], just as also the unchangeableness of God appears to them to = be=20 changeable in the changes of His creations. Wherefore the Church has not = been,=20 nor could she be, changed or obscured, nor could she have fallen away, = for then=20 she would have been deprived of the spirit of truth. It is impossible = that there=20 should have been a time when she could have received error into her = bosom, or=20 when the laity, presbyters, and bishops had submitted to instructions or = teaching inconsistent with the teaching and spirit of Christ. The man = who should=20 say that such a weakening of the spirit of Christ could possibly come to = pass=20 within her knows nothing of the Church, and is altogether alien to her.=20 Moreover, a partial revolt against false doctrines, together with the = retention=20 or acceptance of other false doctrines, neither is, nor could be, the = work of=20 the Church; for within her, according to her very essence, there must = always=20 have been preachers and teachers and martyrs confessing, not partial = truth with=20 an admixture of error, but the full and unadulterated truth. The Church = knows=20 nothing of partial truth and partial error, but only the whole truth = without=20 admixture of error. And the man who is living within the Church does not = submit=20 to false teaching or receive the Sacraments from a false teacher; he = will not,=20 knowing him to be false, follow his false rites. And the Church herself = does not=20 err, for she is the truth, she is incapable of cunning or cowardice, for = she is=20 holy. And of course, the Church, by her very unchangeableness, does not=20 acknowledge that to be error, which she has at any previous time = acknowledged as=20 truth; and having proclaimed by a General Council and common consent, = that it is=20 possible for any private individual, or bishop, or patriarch,(1) to err = in his=20 teaching, she cannot acknowledge that such or such private individual, = or=20 bishop, or patriarch, or successor of theirs, is incapable of falling = into error=20 in teaching; or that they are preserved from going astray by any special = grace.=20 By what would the earth be sanctified, if the Church were to lose her = sanctity?=20 And where would there be truth, if her judgements of today were contrary = to=20 those of yesterday? Within the Church, that is to say, within her = members, false=20 doctrines may be engendered, but then the infected members fall away,=20 constituting a heresy or schism, and no longer defile the sanctity of = the=20 Church.

 (1) As for instance, Pope Honorius, whose teaching was = condemned at the=20 sixth General Council.

IV - One, Holy, = Catholic,=20 Apostolic

The Church is called One, Holy, Catholic and Apostolic; because she = is one,=20 and holy; because she belongs to the whole world, and not to any = particular=20 locality; because by her all mankind and all the earth, and not any = particular=20 nation or country, are sanctified; because her very essence consists in = the=20 agreement and unity of the spirit and life of all the members who = acknowledge=20 her, throughout the world; lastly, because in the writings and doctrines = of the=20 Apostles is contained all the fulness of her faith, her hope, and her = love.

 From this it follows that when any society is called the Church = of=20 Christ, with the addition of a local name, such as the Greek, Russian, = or Syrian=20 Church, this appellation signifies nothing more than the congregation of = members=20 of the Church living in that particular locality, that is, Greece, = Russia, or=20 Syria; and does not involve any such idea as that any single community = of=20 Christians is able to formulate the doctrine of the Church, or to give a = dogmatic interpretation to the teaching of the Church without the = concurrence=20 therewith of the other communities; still less is it implied that any = one=20 particular community, or the pastor thereof, can prescribe its own=20 interpretation to the others. The grace of faith is not to be separated = from=20 holiness of life, nor can any single community or any single pastor be=20 acknowledged to be the custodian of the whole faith of the Church, any = more than=20 any single community or any single pastor can be looked upon as the=20 representative of the whole of her sanctity. Nevertheless, every = Christian=20 community, without assuming to itself the right of dogmatic explanation = or=20 teaching, has a full right to change its forms and ceremonies, and to = introduce=20 new ones, so long as it does not cause offence to the other communities. = Rather=20 than do this, it ought to abandon its own opinion, and submit to that of = the=20 others, lest that which to one might seem harmless or even praiseworthy = should=20 seem blameworthy to another; or that brother should lead brother into = the sin of=20 doubt and discord. Every Christian ought to set a high value upon unity = in the=20 rites of the Church: for thereby is manifested, even for the = unenlightened,=20 unity of spirit and doctrine, while for the enlightened man it becomes a = source=20 of lively Christian joy. Love is the crown and glory of the Church.

V - Scripture and=20 Tradition

The Spirit of God, who lives in the Church, ruling her and making her = wise,=20 manifests Himself within her in divers manners; in Scripture, in = Tradition, and=20 in Works; for the Church, which does the works of God, is the same = Church which=20 preserves tradition and which has written the Scriptures. Neither = individuals,=20 nor a multitude of individuals within the Church, preserve tradition or = write=20 the Scriptures; but the Spirit of God, which lives in the whole body of = the=20 Church. Therefore it is neither right nor possible to look for the = grounds of=20 tradition in the Scripture, nor for the proof of Scripture in tradition, = nor for=20 the warrant of Scripture or tradition in works. To a man living outside = the=20 Church neither her scripture nor her tradition nor her works are = comprehensible.=20 But to the man who lives within the Church and is united to the spirit = of the=20 Church, their unity is manifest by the grace which lives within her. =

 Do not works precede Scripture and tradition? Does not = tradition=20 precede Scripture? Where not the works of Noah, Abraham, the forefathers = and=20 representatives of the Church of the Old Testament, pleasing to God? And = did not=20 tradition exist amongst the patriarchs, beginning with Adam, the = forefathers of=20 all? Did not Christ give liberty to men and teaching by word of mouth, = before=20 the Apostles by their writings bore witness to the work of redemption = and the=20 law of liberty? Wherefore, between tradition, works, and scripture there = is no=20 contradiction, but, on the contrary, complete agreement. A man = understands the=20 Scriptures, so far as he preserves tradition, and does works agreeable = to the=20 wisdom that lives within him. But the wisdom that lives within him is = not given=20 to him individually, but as a member of the Church, and it is given to = him in=20 part, without altogether annulling his individual error; but to the = Church it is=20 given in the fulness of truth and without any admixture of error. = Wherefore he=20 must not judge the Church, but submit to her, that wisdom be not taken = from him.=20

 Every one that seeks for proof of the truth of the Church, by = that very=20 act either shows his doubt, and excludes himself from the Church, or = assumes the=20 appearance of one who doubts and at the same time preserves a hope of = proving=20 the truth, and arriving at it by his own power of reason: but the powers = of=20 reason do not attain to the truth of God, and the weakness of man is = made=20 manifest by the weakness of his proofs. The man who takes Scripture = only, and=20 founds the Church on it alone, is in reality rejecting the Church, and = is hoping=20 to found her afresh by his own powers: the man who takes tradition and = works=20 only, and depreciates the importance of Scripture, is likewise in = reality=20 rejecting the Church, and constituting himself a judge of the Spirit of = God, who=20 spake by the Scripture. For Christian knowledge is a matter, not of = intellectual=20 investigation, but of a living faith, which is a gift of grace. = Scripture is=20 external, an outward thing, and tradition is external, and works are = external:=20 that which is inward in them is the one Spirit of God. From tradition = taken=20 alone, or from scripture or from works, a man can but derive an external = and=20 incomplete knowledge, which may indeed in itself contain truth, for it = starts=20 from truth, but at the same time must of necessity be erroneous, = inasmuch as it=20 is incomplete. A believer knows the Truth, but an unbeliever does not = know it,=20 or at least only knows it with an external and imperfect knowledge.(2) = The=20 Church does not prove herself either as Scripture or as tradition or as = works,=20 but bears witness to herself, just as the Spirit of God, dwelling in = her, bears=20 witness to Himself in the Scriptures. The Church does not ask: Which = Scripture=20 is true, which tradition is true, which Council is true, or what works = are=20 pleasing to God: for Christ knows His own inheritance, and the Church in = which=20 He lives knows by inward knowledge, and cannot help knowing, her own=20 manifestations. The collection of Old and New Testament books, which the = Church=20 acknowledges as hers, are called by the name of Holy Scripture. But = there are no=20 limits to Scripture; for every writing which the Church acknowledges as = hers is=20 Holy Scripture. Such pre-eminently are the Creeds of the General = Councils, and=20 especially the Niceno- Constantinopolitan Creed. Wherefore, the writing = of Holy=20 Scripture has gone on up to our day, and, if God pleases, yet more will = be=20 written. But in the Church there has not been, nor ever will be, any=20 contradictions, either in Scripture, or in tradition, or in works; for = in all=20 three is Christ, one and unchangeable.

 (2) For this reason, even he who is not sanctified by the = spirit of=20 grace may know the truth even as we hope that we know it: but this = knowledge is=20 in itself nothing but an hypothesis, more or less sound as an opinion, = logical=20 conviction, or external knowledge, which has nothing in common with = inward and=20 true knowledge, with faith which sees the invisible. And whether we have = faith=20 or no is known to God alone.

VI - Confession, = Prayer and=20 Deeds

Every action of the Church, directed by the Holy Ghost, the Spirit of = life=20 and truth, sets forth the full completeness of all His gifts - of faith, = hope,=20 and love: or in Scripture not faith only, but also the hope of the = Church, is=20 made manifest, and the love of God; and in works well pleasing to God = there is=20 made manifest not only love, but likewise faith and hope and grace; and = in the=20 living tradition of the Church which awaits from God her crown and = consummation=20 in Christ, not hope only, but also faith and love are manifested. The = gifts of=20 the Holy Spirit are inseparably united in one holy and living unity; but = as=20 works well pleasing to God belong more especially to love, and prayer = well=20 pleasing to God belongs more especially to hope, so a Creed well = pleasing to God=20 belongs more especially to faith, and the Church's creed is rightly = called the=20 Confession or Symbol of the Faith.

 Wherefore it must be understood that Creeds and prayers and = works are=20 nothing of themselves, but are only an external manifestation of the = inward=20 spirit. Whereupon it also follows that neither he who prays nor he who = does=20 works nor he who confesses the Creed of the Church is pleasing to God, = but only=20 he who acts, confesses, and prays according to the spirit of Christ = living=20 within him. All men have not the same faith or the same hope or the same = love;=20 for a man may love the flesh, fix his hope on the world, and confess his = belief=20 in a lie; he may also love and hope and believe not fully, but only in = part; and=20 the Church calls his faith, faith, and his hope, hope, and his love, = love; for=20 he calls them so, and she will not dispute with him concerning words; = but what=20 she herself calls faith, hope, and love are the gifts of the Holy = Spirit, and=20 she knows that they are true and perfect.

VII - The Creed

Holy Church confesses her faith by her whole life; by her doctrine, = which is=20 inspired by the Holy Ghost; by her Sacraments in which the Holy Ghost = works; and=20 by her rites, which He directs. And the Niceno-Constantinopolitan Symbol = is=20 pre-eminently called her Confession of Faith.

 In the Niceno-Constantinopolitan Symbol is comprised the = confession of=20 the Church's doctrine; but, in order that it might be known that the = hope of the=20 Church is inseparable from her doctrine, it likewise confesses her hope; = for it=20 is said: 'we look for' and not merely, 'we believe in,' that = which is to=20 come.

 The Niceno-Constantinopolitan Symbol, the full and complete = Confession=20 of the Church, from which she allows nothing to be omitted and to which = she=20 permits nothing to be added, is as follows: "I believe in one God, = Father,=20 Almighty, Maker of Heaven and Earth, and of all things visible and = invisible:=20 And in one Lord Jesus Christ, the only-begotten Son of God, begotten of = the=20 Father before all ages; Light from Light, True God from True God, = begotten, not=20 made; of essence with the Father, through Whom all things were made: Who = for us=20 men, and for our salvation, came down from Heaven, and was incarnate by = the Holy=20 Spirit and the Virgin Mary, and became Man: and was crucified for us = under=20 Pontius Pilate, and suffered and was buried: And He rose on the third = day=20 according to the Scriptures: And ascended into Heaven, and sits at the = right=20 hand of the Father: And He is coming again with glory to judge the = living and=20 the dead: And His Kingdom will have no end: And in the Holy Spirit, the = Lord,=20 the Giver of Life, Who proceeds from the Father, Who with the Father and = the Son=20 is equally worshipped and glorified, Who spoke by the Prophets: And in = One,=20 Holy, Catholic and Apostolic Church. I confess one Baptism for the = remission of=20 sins. I look for the Resurrection of the Dead: And the Life of the Age = to come.=20 Amen."

 This confession, just as also the whole life of the Spirit, is=20 comprehensible only to one who believes and is a member of the Church. = It=20 contains within itself mysteries inaccessible to the inquiring = intellect, and=20 manifest only to God Himself, and to those to whom He makes them = manifest for an=20 inward and living, not a dead and outward, knowledge. It contains within = itself=20 the mystery of the existence of God not only in relation to His outward = action=20 upon creation, but also to His inward eternal being. Therefore the pride = of=20 reason and of illegal domination, which appropriated to itself, in = opposition to=20 the decree of the whole Church (pronounced at the Council of Ephesus), = the right=20 to add its private explanations and human hypotheses to the=20 Niceno-Constantinopolitan Symbol is in itself in infection of the = sanctity and=20 inviolability of the Church. Just as the very pride of the separate = Churches,=20 which dared to change the Symbol of the whole Church without the consent = of=20 their brethren, was inspired by a spirit not of love, and was a crime = against=20 God and the Church, so also their blind wisdom, which did not comprehend = the=20 mysteries of God, was a distortion of the faith; for faith is not = preserved=20 where love has grown weak. Wherefore the addition of the words = filioque=20 [and the Son] contains a sort of imaginary dogma, unknown to any one of = the=20 writers well pleasing to God, or of the Bishops or successors of the = Apostles in=20 the first ages of the Church, and not spoken by Christ our Savior. As = Christ=20 spoke clearly, so did and does the Church clearly confess that the Holy = Ghost=20 proceedeth from the Father; for not only the outward, but also the = inward,=20 mysteries of God were revealed by Christ, and by the Spirit of Faith, to = the=20 holy Apostles and to the holy Church. When Theodoret called all who = confessed=20 the procession of the Holy Ghost from the Father and the Son = blasphemers, the=20 Church, while detecting his many errors, in this case approved his = judgment by=20 an eloquent silence.(3) The Church does not deny that the Holy Spirit is = sent=20 not only by the Father, but also by the Son; the Church does not deny = that the=20 Holy Ghost is communicated to all rational creatures not only from the = Father=20 but also through the Son; but what she does reject is that the Holy = Ghost had=20 the principle of His procession in the God-head itself, not merely from = the=20 Father, but also from the Son. He who has renounced the spirit of love = and=20 divested himself of the gifts of grace cannot any longer possess inward=20 knowledge - that is, faith - but limits himself to mere outward = knowledge;=20 wherefore he can only know what is external, and not the inner mysteries = of God.=20 Communities of Christians which had broken away from the Holy Church = could no=20 longer confess (inasmuch as they could not comprehend with the Spirit) = the=20 procession of the Holy Ghost, in the Godhead itself, from the Father = only; but=20 from that time they were obliged to confess only the external mission of = the=20 Spirit into all creation, a mission which comes to pass, not only from = the=20 Father, but also through the Son. They preserved the external form of = the faith,=20 but they lost the inner meaning and the grace of God; as in their = confession, so=20 also in their life.

 (3) Silence on the part of the Church in not rejecting a writer = is of=20 great significance; but this silence becomes a decisive sentence when = the Church=20 does not reject a decision brought against a doctrine of any sort; for = in not=20 rejecting the decision she maintains it with all her authority.

VIII - The Church and Its Mysteries

Having confessed her faith in the Tri-hypostatic Deity, the Church = confesses=20 her faith in herself, because she acknowledges herself to be the = instrument and=20 vessel of divine grace, and acknowledges her works as the works of God, = not as=20 the works of the individuals of whom, in her visible manifestation [upon = earth],=20 she is composed. In this confession she shows that knowledge concerning = her=20 essence and being is likewise a gift of grace, granted from above, and=20 accessible to faith alone and not to reason.

 For what would be the need for me to say, "I believe," if I = already=20 knew? Is not faith the evidence of things not seen? But the visible = Church is=20 not the visible society of Christians, but the Spirit of God and the = grace of=20 the Sacraments living in this society. Wherefore even the visible Church = is=20 visible only to the believer; for to the unbeliever a sacrament is only = a rite,=20 and the Church merely a Society. The believer, while with the eyes of = the body=20 and of reason he sees the Church in her outward manifestations only, by = the=20 Spirit takes knowledge of her in her sacraments and prayers and works = well=20 pleasing to God. Wherefore he does not confuse her with the society = which bears=20 the name of Christians, for not every one that saith, "Lord, Lord," = really=20 belongs to the chosen race and to the seed of Abraham. But the true = Christian=20 knows by faith that the One Holy Catholic and Apostolic Church will = never=20 disappear from the face of the earth until the last judgement of all = creation,=20 that she will remain on earth invisible to fleshly eyes, or to the = understanding=20 which is wise according to the flesh, among the visible society of = Christians,=20 exactly in the same way as she remains visible to the eye of faith in = the Church=20 beyond the grave, but invisible to the bodily eyes. But the Christian = also=20 knows, by means of the faith, that the Church upon earth, although it is = invisible, is always clothed in a visible form; that there neither was, = or could=20 have been, nor ever will be a time in which the sacraments will be = mutilated,=20 holiness will be dried up, or doctrine will be corrupted; and that he is = no=20 Christian who cannot say where, from the time of the Apostles = themselves, the=20 holy Sacraments have been and are being administered, where doctrine was = and is=20 preserved, where prayers were and are being sent up to the throne of = grace. The=20 Holy Church confesses and believes that the sheep have never been = deprived of=20 their Divine Pastor, and that the Church never could either err for want = of=20 understanding - for the understanding of God dwells within her - or = submit to=20 false doctrines for want of courage - for within her dwells the might of = the=20 Spirit of God.

 Believing in the word of God's promise, which has named all the = followers of Christ's doctrine the friends of Christ and His brethren, = and in=20 Him the adopted sons of God, the Holy Church confesses the paths by = which it=20 pleases God to lead fallen and dead humanity to reunion in the spirit of = grace=20 and life. Wherefore, having made mention of the prophets, the = representatives of=20 the age of the Old Testament, she confesses Sacraments, through which, = in the=20 Church of the New Testament, God sends down His grace upon men, and more = especially she confesses the Sacrament of Baptism for the remission of = sins, as=20 containing within itself the principle of all the others; for through = Baptism=20 alone does a man enter into the unity of the Church, which is the = custodian of=20 all the rest of the Sacraments.

 Confessing one Baptism for the remission of sins, as a = Sacrament=20 ordained by Christ Himself for entrance into the Church of the New = Testament,=20 the Church does not judge those who have not entered into communion with = her=20 through Baptism, for she knows and judges herself only. God alone knows = the=20 hardness of heart, and He judges the weakness of reason according to = truth and=20 mercy. Many have been saved and have received inheritance without having = received the Sacrament of Baptism with water; for it was instituted only = for the=20 Church of the New Testament. He who rejects it rejects the whole Church = and the=20 Spirit of God which lives within her; but it was not ordained for man = from the=20 beginning, neither was it prescribed to the Church of the Old Testament. = For if=20 any one should say that circumcision was the Baptism of the Old = Testament, he=20 rejects Baptism for women, for whom there was no circumcision; and what = will he=20 say about the Patriarchs from Adam to Abraham, who did not receive the = seal of=20 circumcision? And in any case does not he acknowledge that outside the = Church of=20 the New Testament the Sacrament of Baptism was not of obligation? If he = will say=20 that it was on behalf of the Church of the Old Testament that Christ = received=20 Baptism, who will place a limit to the loving-kindness of God, who took = upon=20 Himself the sins of the world? Baptism is indeed of obligation; for it = alone is=20 the door into the Church of the New Testament, and in Baptism alone does = man=20 testify his assent to the redeeming action of grace. Wherefore also in = Baptism=20 alone is he saved.

 Moreover, we know that in confessing one Baptism, as the = beginning of=20 all Sacraments, we do not reject the others; for, believing in the = Church, we,=20 together with her, confess Seven Sacraments, namely, Baptism, the = Eucharist,=20 Laying on of Hands [Holy Orders (Ordination)], Confirmation with Chrism, = Marriage, Penance, and Unction of the Sick. There are also many other=20 Sacraments; for every work which is done in faith, love, and hope, is = suggested=20 to man by the Spirit of God, and invokes the unseen Grace of God. But = the Seven=20 Sacraments are in reality not accomplished by any single individual who = is=20 worthy of the mercy of God, but by the whole Church in the person of an=20 individual, even though he be unworthy.

 Concerning the Sacrament of the Eucharist the Holy Church = teaches that=20 in it the change of bread and wine into the Body and Blood of Christ is = verily=20 accomplished. She does not reject the word 'Transubstantiation'; but she = does=20 not assign to it that material meaning which is assigned to it by the = teachers=20 of the Churches which have fallen away. The change of the bread and wine = into=20 the Body and Blood of Christ is accomplished in the Church and for the = Church.=20 If a man receive the consecrated Gifts, or worship them, or think on = them with=20 faith, he verily receives, adores, and thinks on the Body and Blood of = Christ.=20 If he receive unworthily he verily rejects the Body and Blood of Christ; = in any=20 case, in faith or in unbelief, he is sanctified or condemned by the Body = and=20 Blood of Christ. But this Sacrament is in the Church and not for the = outside=20 world, not for fire, not for irrational creatures, not for corruption, = and not=20 for the man who has not heard the law of Christ. In the Church itself = (we are=20 speaking of the visible Church), to the elect and to the reprobate the = Holy=20 Eucharist is not a mere commemoration concerning the mystery of = redemption, it=20 is not a presence of spiritual gifts within the bread and wine, it it = not merely=20 a spiritual reception of the Body and Blood of Christ, but is His true = Body and=20 Blood. Not in spirit alone was Christ pleased to unite Himself with the=20 faithful, but also in Body and in Blood; in order that that union might = be=20 complete, and not only spiritual but also corporal. Both nonsensical=20 explanations concerning the relations of the holy Sacrament to elements = and=20 irrational creatures (when the Sacrament was instituted for the Church = alone),=20 and that spiritual pride which despises body and blood and rejects the = corporal=20 union with Christ, are equally opposed to the Church. We shall not rise = again=20 without the body, and no spirit, except the Spirit of God, can be said = to be=20 entirely incorporeal. He that despises the body sins through pride of = spirit.=20

 Of the Sacrament of Ordination the Holy Church teaches that = through it=20 the grace which brings the Sacraments into effect is handed on in = succession=20 from the Apostles and from Christ Himself: not as if no Sacrament could = be=20 brought to effect otherwise than through Ordination (for every Christian = is able=20 through Baptism to open the door of the Church to an infant or a Jew or = a=20 heathen), but that Ordination contains within itself all the fulness of = grace=20 given by Christ to His Church. And the Church herself, in communicating = to her=20 members the fulness of spiritual gifts, in the strength of the freedom = given her=20 by God, has appointed differences in the grades of Ordination. The = Presbyter who=20 performs all the Sacraments except Ordination has one gift, the Bishop = who=20 performs Ordination has another; and higher than the gift of the = Episcopate=20 there is nothing. The Sacrament gives to him who receives it this great=20 significance that, even if he be unworthy, yet in performing his = Sacramental=20 service his action necessarily proceeds not from himself, but from the = whole=20 Church, that is, from Christ living within her. If Ordination ceased, = all the=20 Sacraments except Baptism would also cease; and the human race would be = torn=20 away from grace: for the Church herself would then bear witness that = Christ had=20 departed from her.

 Concerning the Sacrament of Confirmation with Chrism the Church = teaches=20 that in it the gifts of the Holy Ghost are conferred upon the Christian, = confirming his faith and inward holiness: and this Sacrament is by the = will of=20 the Holy Church performed not by Bishops only, but also by Presbyters, = although=20 the Chrism itself can only be blessed by a Bishop.

 Of the Sacrament of Marriage the Holy Church teaches that the = grace of=20 God, which blesses the succession of generations in the temporal = existence of=20 the human race and the holy union of man and woman for the organization = of the=20 family, is a sacramental gift imposing upon those who receive it a high=20 obligation of mutual love and spiritual holiness, through which that = which=20 otherwise is sinful and material is endued with righteousness and = purity.=20 Wherefore the great teachers of the Church, the Apostles, recognize the=20 Sacrament of marriage even amongst the heathen: for while they forbid=20 concubinage, they confirm marriage between Christians and heathens; = saying that=20 the man is sanctified by the believing wife, and the wife by the = believing=20 husband (1 Cor. 7:14). These words of the Apostle do not mean that an = unbeliever=20 could be saved by his or her union with a believer, but that the = marriage is=20 sanctified: for it is not the person, but the husband or wife, who is=20 sanctified. One person is not saved through another, but the husband or = the wife=20 is sanctified in relation to the marriage itself. And thus marriage is = not=20 unclean, even amongst idolaters; but they themselves know not of the = grace of=20 God given unto them. The Holy Church through her ordained ministers = acknowledges=20 and blesses the union, blessed by God, of husband and wife. Wherefore = marriage=20 is not a mere rite but a true Sacrament. And it receives its = accomplishment in=20 the Holy Church, for in her alone is every holy thing accomplished in = its=20 fulness.

Concerning the Sacrament of Penance the Holy Church teaches that = without it=20 the spirit of man cannot be cleansed from the bondage of sin and of = sinful=20 pride: that he himself cannot remit his own sins (for we have only the = power to=20 condemn, not to justify ourselves), and that the Church alone has the = power of=20 justifying, for within her lives the fulness of the Spirit of Christ. We = know=20 that the first-fruits of the Kingdom of heaven, after the Savior, = entered into=20 the sanctuary of God by the judging of himself [the spirit of man], that = is to=20 say, by the Sacrament of Penance; for he said, "for we receive the due = reward of=20 our deeds;" and he received absolution from Him who alone can absolve, = and does=20 absolve by the mouth of His Church.

 Of the Sacrament of Anointing with consecrated oil [i.e., = Unction of=20 the Sick] the Holy Church teaches, that in it is perfected the blessing = of the=20 whole fight (2 Tim. 4:7) which has been endured by a man in his life = upon earth,=20 of all the journey which has been gone through by him in faith and = humility, and=20 that in Unction of the Sick the divine verdict itself is pronounced upon = man's=20 earthly frame, healing it, when all medicinal means are of no avail, or = else=20 permitting death to destroy the corruptible body, which is no longer = required=20 for the Church on earth or the mysterious ways of God.
  =
 =20

IX - Faith and Life = in Church=20 Unity

The Church, even upon earth, lives, not an earthly human life, but a = life of=20 grace which is divine. Wherefore not only each of her members, but she = herself=20 as a whole, solemnly calls herself "Holy." Her visible manifestation is=20 contained in the Sacraments; but her inward life in the gifts of the = Holy=20 Spirit, in faith, hope, and love. Oppressed and persecuted by enemies = without,=20 at times agitated and lacerated within by evil passions of her children, = she has=20 been and ever will be preserved without wavering or change wherever the=20 Sacraments and spiritual holiness are preserved. Never is she either = disfigured=20 or in need of reformation. She lives not under a law of bondage, but = under a law=20 of liberty. She neither acknowledges any authority over her, except her = own, nor=20 any tribunal, but the tribunal of faith (for reason does not comprehend = her),=20 and she expresses her love, her faith, and her hope in her prayers and = rites,=20 suggested to her by the Spirit of truth and by the grace of Christ. = Wherefore=20 her rites themselves, even if they are not unchangeable (for they are = composed=20 by the spirit of liberty and may be changed according to the judgement = of the=20 Church) can never, in any case, contain any, even the smallest, = admixture of=20 error or false doctrine. And the rites (of the Church) while they are = unchanged=20 are of obligation to the members of the Church; for in their observance = is the=20 joy of holy unity.

 External unity is the unity manifested in the communion of = Sacraments;=20 while internal unity is unity of spirit. Many (as for instance some of = the=20 martyrs) have been saved without having been made partakers of so much = as one of=20 the Sacraments of the Church (not even of Baptism) but no one is saved = without=20 partaking of the inward holiness of the Church, of her faith, hope, and = love:=20 for it is not works which save, but faith. And faith, that is to say, = true and=20 living faith, is not twofold, but single. Wherefore both those who say = that=20 faith alone does not save, but that works also are necessary, and those = who say=20 that faith saves without works, are void of understanding; for if there = are no=20 works, then faith is shown to be dead; and, if it be dead, it is also = untrue;=20 for in true faith there is Christ the truth and the life; but if it be = not true,=20 then it is false, that is to say, mere external knowledge. But can that = which is=20 false save a man? But if it be true, then it is also a living faith, = that is to=20 say, one which does works; but if it does works, what works are still = required?=20

 The divinely inspired Apostle saith: "Show me the faith of = which thou=20 boastest thyself by thy works, even as I show my faith by my works." = Does he=20 acknowledge two faiths? No, but exposes a senseless boast. "Thou = believest in=20 God, but the devils also believe." Does he acknowledge that there is = faith in=20 devils? No, but he detects the falsehood which boasts itself of a = quality which=20 even devils possess. "As the body," saith he, "without the soul is dead, = so=20 faith without works is dead also." Does he compare faith to the body and = works=20 to the Spirit? No, for such a simile would be untrue; but the meaning of = his=20 words is clear. Just as a body without a soul is no longer a man, and = cannot=20 properly be called a man, but a corpse, so faith also that does no works = cannot=20 be called true faith, but false; that is to say, an external knowledge,=20 fruitless, and attainable even by devils. That which is written simply = ought=20 also to be read simply. Wherefore those who rely upon the Apostle James = for a=20 proof that there is a dead faith and a living faith, and as it were two = faiths,=20 do not comprehend the words of the Apostle; for the Apostle bears = witness not=20 for them, but against them. Likewise when the Great Apostle of the = Gentiles=20 says, "What is the use of faith without love, even of such a faith as = would=20 remove mountains?" (Cp. 1 Cor. 13:2) he does not maintain the = possibility of=20 such faith without love: but assuming its possibility he shows that it = would be=20 useless. Holy Scripture ought not to be read in the spirit of worldly = wisdom,=20 which wrangles over words, but in the spirit of the wisdom of God, and = of=20 spiritual simplicity. The Apostle, in defining faith, says, "it is the = evidence=20 of things unseen, and the confidence of things hoped for" (not merely of = things=20 awaited, or things to come), but if we hope, we also desire, and if we = desire,=20 we also love; for it is impossible to desire that which a man loves not. = Or have=20 the devils also hope? Wherefore there is but one faith, and when we ask, = "Can=20 true faith save without works?" we ask a senseless question; or rather = no=20 question at all: for true faith is a living faith which does works; it = is faith=20 in Christ, and Christ in faith.

 Those who have mistaken a dead faith, that is to say, a false = faith, or=20 mere external knowledge, for true faith, have gone so far in their = delusion=20 that, without knowing it themselves, they have made of it an eighth = Sacrament.=20 The Church has faith, but it is a living faith; for she has also = sanctity. But=20 if one man or one bishop is necessarily to have the faith, what are we = to say?=20 Has he sanctity? No, for it may be he is notorious for crime and = immorality. But=20 the faith is to abide in him even though he be a sinner. So the faith = within him=20 is an eighth Sacrament; inasmuch as every Sacrament is the action of the = Church=20 in an individual, even though he be unworthy. But through this Sacrament = what=20 sort of faith abides in him? A living faith? No, for he is a sinner. But = a dead=20 faith, that is to say, external knowledge, is attainable, even by = devils. And is=20 this to be an eighth Sacrament? Thus does departure from the truth bring = about=20 its own punishment.(4)

 We must understand that neither faith nor hope nor love saves = of itself=20 (for will faith in reason, or hope in the world, or love for the flesh = save=20 us?). No, it is the object of faith which saves. If a man believes in = Christ, he=20 is saved in his faith by Christ; if he believes in the Church, he is = saved by=20 the Church; if he believes in Christ's Sacraments, he is saved by them; = for=20 Christ our God is in the Church and the Sacraments. The Church of the = Old=20 Testament was saved by faith in a Redeemer to come. Abraham was saved by = the=20 same Christ as we. He possessed Christ in hope, while we possess Him in = joy.=20 Wherefore he who desires Baptism is baptized in will; while he who has = received=20 Baptism possesses it in joy. An identical faith in Baptism saves both of = them.=20 But a man may say, "if faith in Baptism saves, what is the use of being = actually=20 baptized?" If he does not receive Baptism, what did he wish for? It is = evident=20 that the faith which desires Baptism must be perfected by the reception = of=20 Baptism itself, which is its joy. Therefore also the house of Cornelius = received=20 the Holy Ghost before he received Baptism, while the eunuch was filled = with the=20 same Spirit immediately after Baptism (Acts 10:44-47, 8:38, cf. 2:38). = For God=20 can glorify the Sacrament of Baptism just as well before, as after, its=20 administration. Thus the difference between the opus operans and = opus=20 operatum disappears. We know that there are many persons who have = not=20 christened their children, and many who have not admitted them to = Communion in=20 the Holy Mysteries, and many who have not confirmed them: but the Holy = Church=20 understands things otherwise, christening infants and confirming them = and=20 admitting them to Communion. She has not ordained these things in order = to=20 condemn unbaptized children, whose angels do always behold the face of = God=20 (Matt. 18:10); but she has ordained this, according to the spirit of = love which=20 lives within her, in order that the first thought of a child arriving at = years=20 of discretion should be, not only a desire, but also a joy for = sacraments which=20 have been already received. And can one know the joy of a child who to = all=20 appearances has not yet arrived at discretion? Did not the prophet, even = before=20 His birth, exult for joy concerning Christ (St. Luke 1:41)? Those who = have=20 deprived children of Baptism and Confirmation and Communion are they = who, having=20 inherited the blind wisdom of blind heathendom, have not comprehended = the=20 majesty of God's Sacraments, but have required reasons and uses for = everything=20 and, having subjected the doctrine of the Church to scholastic = explications,=20 will not even pray unless they see in the prayer some direct goal or = advantage.=20 But our law is not a law of bondage or of hireling service, laboring for = wages,=20 but a law of the adoption of sons, and of love which is free.

 We know that when any one of us falls he falls alone; but no = one is=20 saved alone. He who is saved is saved in the Church, as a member of her, = and in=20 unity with all her other members. If any one believes, he is in the = communion of=20 faith; if he loves, he is in the communion of love; if he prays, he is = in the=20 communion of prayer. Wherefore no one can rest his hope on his own = prayers, and=20 every one who prays asks the whole Church for intercession, not as if he = had=20 doubts of the intercession of Christ, the one Advocate, but in the = assurance=20 that the whole Church ever prays for all her members. All the angels = pray for=20 us, the apostles, martyrs, and patriarchs, and above them all, the = Mother of our=20 Lord, and this holy unity is the true life of the Church. But if the = Church,=20 visible and invisible, prays without ceasing, why do we ask her for her = prayers?=20 Do we not entreat mercy of God and Christ, although His mercy preventeth = our=20 prayer? The very reason that we ask the Church for her prayers is that = we know=20 that she gives the assistance of her intercession even to him that does = not ask=20 for it, and to him that asks she gives it in far greater measure than he = asks:=20 for in her is the fulness of the Spirit of God. Thus we glorify all whom = God has=20 glorified and is glorifying; for how should we say that Christ is living = within=20 us, if we do not make ourselves like unto Christ? Wherefore we glorify = the=20 Saints, the Angels, and the Prophets, and more than all the most pure = Mother of=20 the Lord Jesus, not acknowledging her either to have been conceived = without sin,=20 or to have been perfect (for Christ alone is without sin and perfect), = but=20 remembering that the pre-eminence, passing all understanding, which she = has=20 above all God's creatures was borne witness to by the Angel and by = Elizabeth=20 and, above all, by the Savior Himself when He appointed John, His great = Apostle=20 and seer of mysteries, to fulfil the duties of a son and serve her.

 Just as each of us requires prayers from all, so each person = owes his=20 prayers on behalf of all, the living and the dead, and even those who = are as yet=20 unborn; for in praying, as we do with all the Church, that the world may = come to=20 the knowledge of God, we pray not only for the present generation, but = for those=20 whom God will hereafter call into life. We pray for the living that the = grace of=20 God may be upon them, and for the dead that they may become worthy of = the vision=20 of God's face. We know nothing of an intermediate state of souls, which = have=20 neither been received into the kingdom of God, nor condemned to torture, = for of=20 such a state we have received no teaching either from the Apostles or = from=20 Christ; we do not acknowledge Purgatory, that is, the purification of = souls by=20 sufferings from which they may be redeemed by their own works or those = of=20 others: for the Church knows nothing of salvation by outward means, not = any=20 sufferings whatever they may be, except those of Christ; nor of = bargaining with=20 God, as in the case of a man buying himself off by good works.

 All such heathenism as this remains with the inheritors of the = wisdom=20 of the heathen, with those who pride themselves in place, or name, or in = territorial dominion, and who have instituted an eighth Sacrament of = dead faith.=20 But we pray in the spirit of love, knowing that no one will be saved = otherwise=20 than by the prayer of all the Church, in which Christ lives, knowing and = trusting that so long as the end of time has not come, all the members = of the=20 Church, both living and departed, are being perfected incessantly by = mutual=20 prayer. The Saints whom God has glorified are much higher than we, but = higher=20 than all is the Holy Church, which comprises within herself all the = Saints, and=20 prays for all, as may be seen in the divinely inspired Liturgy. In her = prayer=20 our prayer is also heard, however unworthy we may be to be called sons = of the=20 Church. If, while worshipping and glorifying the Saints, we pray that = God may=20 glorify them, we do not lay ourselves open to the charge of pride; for = to us who=20 have received permission to call God "Our Father" leave has also been = granted to=20 pray, "Hallowed be Thy Name, Thy Kingdom come, Thy will be done." And if = we are=20 permitted to pray of God that He will glorify His Name, and accomplish = His Will,=20 who will forbid us to pray Him to glorify His Saints, and to give repose = to His=20 elect? For those indeed who are not of the elect we do not pray, just as = Christ=20 prayed not for the whole world, but for those whom the Lord had given = unto Him=20 (St. John 17). Let no one say: "What prayer shall I apportion for the = living or=20 the departed, when my prayers are insufficient even for myself?" For if = he is=20 not able to pray, of what use would it be to pray even for himself? But = in truth=20 the spirit of love prays in him. Likewise let him not say: "What is the = good of=20 my prayer for another, when he prays for himself, and Christ Himself = intercedes=20 for him?" When a man prays, it is the spirit of love which prays within = him. Let=20 him not say: "It is even now impossible to change the judgement of God," = for his=20 prayer itself is included in the ways of God, and God foresaw it. If he = be a=20 member of the Church his prayer is necessary for all her members. If the = hand=20 should say that it did not require blood from the rest of the body, and = that it=20 would not give its own blood to it, the hand would wither. So a man is = also=20 necessary to the Church, as long as he is in her; and, if he withdraws = himself=20 from communion with her, he perishes himself and will cease to be any = longer a=20 member of the Church. The Church prays for all, and we pray together for = all;=20 but our prayer must be true, and a true expression of love, and not a = mere form=20 of words. Not being able to love all men, we pray for those whom we = love, and=20 our prayer is not hypocritical; but we pray God that we may be able to = love all=20 and pray for all without hypocrisy. Mutual prayer is the blood of the = Church,=20 and the glorification of God her breath. We pray in a spirit of love, = not of=20 interest, in the spirit of filial freedom, not of the law of the = hireling=20 demanding his pay. Every man who asks: "What use is there in prayer?"=20 acknowledges himself to be in bondage. True prayer is true love.

 Love and unity are above everything, but love expresses itself = in many=20 ways: by works, by prayer, and by spiritual songs. The Church bestows = her=20 blessing upon all these expressions of love. If a man cannot express his = love=20 for God by word, but expresses it by a visible representation, that is = to say an=20 image (icon), will the Church condemn him? No, but she will condemn the = man who=20 condemns him, for he is condemning another's love. We know that without = the use=20 of an image men may also be saved and have been saved, and if a man's = love does=20 not require an image he will be saved without one; but if the love of = his=20 brother requires an image, he, in condemning this brother's love, = condemneth=20 himself; if a man being a Christian dare not listen without a feeling of = reverence to a prayer or spiritual song composed by his brother, how = dare he=20 look without reverence upon the image which his love, and not his art, = has=20 produced? The Lord Himself, who knows the secrets of the heart, has = designed=20 more than once to glorify a prayer or psalm; will a man forbid Him to = glorify an=20 image or the graves of the Saints? One may say: "The Old Testament has = forbidden=20 the representation of God;" but does he, who thus thinks he understands = better=20 than Holy Church the words which she herself wrote (that is, the = Scriptures),=20 not see that it was not a representation of God which the Old Testament = forbade=20 (for it allowed the Cherubim, and the brazen serpent, and the writing of = the=20 Name of God), but that it forbade a man to make unto himself a god in = the=20 similitude of any object in earth or in heaven, visible or even = imaginary?

 If a man paints an image to remind him of the invisible and=20 inconceivable God, he is not making to himself an idol. If he imagines = God to=20 himself and thinks that He is like to his imagination, he maketh to = himself an=20 idol - that is the meaning of the prohibition in the Old Testament. But = an image=20 [icon] (that is to say, the Name of God painted in colors), or a = representation=20 of His Saints, made by love, is not forbidden by the spirit of truth. = Let none=20 say, "Christians are going over to idolatry;" for the spirit of Christ = which=20 preserves the Church is wiser than a man's calculating wisdom. Wherefore = a man=20 may indeed be saved without images, but he must not reject images.

 The Church accepts every rite which expresses spiritual = aspiration=20 towards God, just as she accepts prayer and images [icons], but she = recognizes=20 as higher than all rites the holy Liturgy, in which is expressed all the = fulness=20 of the doctrine and spirit of the Church; and this, not only by = conventional=20 signs or symbols of some kind, but by the word of life and truth = inspired from=20 above. He alone knows the Church who knows the Liturgy. Above all is the = unity=20 of holiness and love.

 (4) An infallibility in a dead faith is an error in itself, so = its=20 deadness is expressed in the fact that this infallibility is bound up = with=20 objects of inanimate nature, with a place of residence, or with dead = walls, or=20 with diocesan succession, or with a chair. But we know who it was that = in the=20 time of Christ's sufferings sat in the chair of Moses.

X - Salvation

The Holy Church, in confessing that she looks for the Resurrection of = the=20 dead and the final judgement of all mankind, acknowledges that the = perfecting of=20 all her members will be fulfilled together with her own, and that the = future=20 life pertains, not only to the spirit, but also to the spiritual body; = for God=20 alone is a perfectly incorporeal Spirit. Wherefore she rejects the pride = of=20 those who preach a doctrine of an incorporeal state beyond the grave, = and=20 consequently despise the body, in which Christ rose from the dead. This = body=20 will not be a fleshly body, but will be like unto the corporeal state of = the=20 Angels, inasmuch as Christ Himself said that we shall be like unto the = Angels.=20

 In the last Judgement our justification in Christ will be = revealed in=20 its fulness; not our sanctification only, but also our justification, = for no man=20 has been or is as yet completely sanctified, but there is still need of=20 justification. Christ worketh all that is good in us, whether it be in = faith or=20 in hope or in love; while we only submit ourselves to His working, but = no man=20 submits himself wholly. Therefore there is still need of justification = by the=20 sufferings and blood of Christ. Who, then, can continue to speak of the = merits=20 of his own works, or of a treasury of merits and prayers? Only those who = are=20 still living under a law of bondage. Christ works all good in us, but we = never=20 wholly submit ourselves, none, not even the Saints, as the Savior = Himself has=20 said. Grace works all, and grace is given freely and to all, that none = shall be=20 able to murmur, but not equally to all, not according to predestination, = but=20 according to foreknowledge, as the Apostle says. A smaller talent indeed = is=20 given to the man in whom the Lord has foreseen negligence, in order that = the=20 rejection of a greater gift should not serve to greater condemnation. = And we do=20 not increase the talents which have been intrusted to us ourselves, but = they are=20 put out to the exchangers, in order that even here there should not be = any merit=20 of ours, but only non- resistance to the grace which causes the = increase. Thus=20 the distinction between "sufficient" and "effectual" grace disappears. = Grace=20 worketh all. If a man submits to it the Lord is perfected in him, and = perfects=20 him; but let not a man boast himself in his obedience, for his obedience = itself=20 is of grace. But we never submit ourselves wholly: wherefore besides=20 sanctification we ask also for justification.

 All is accomplished in the consummation of the general = judgement, and=20 the Spirit of God, that is, the Spirit of faith, hope, and love, will = reveal=20 Himself in all His fulness, and every gift will attain its utmost = perfection;=20 but above them all will be love. Not that it is to be thought that faith = and=20 hope, which are the gifts of God, will perish (for they are not = separable from=20 love), but love alone will preserve its name, while faith, arriving at = its=20 consummation, will then have become full inward knowledge and sight; and = hope=20 will have become joy; for even on earth we know that the stronger it is, = the=20 more joyful it is.

XI - Unity of Orthodoxy=20



By the will of God the Holy Church, after the falling away of many = schisms,=20 and of the Roman Patriarchate, was preserved in the Greek Dioceses and=20 Patriarchates, and only those communities can acknowledge one another as = fully=20 Christian which preserve their unity with the Eastern Patriarchates, or = enter=20 into this unity 1. For there is one God, and one Church, and = within=20 her there is neither dissension nor disagreement.

 And therefore the Church is called Orthodox, or Eastern, or=20 Greco-Russian; but all these are only temporary designations. The Church = ought=20 not to be accused of pride for calling herself Orthodox, inasmuch as she = also=20 calls herself Holy. When false doctrines shall have disappeared, there = will be=20 no further need for the name Orthodox, for then there will be no = erroneous=20 Christianity. When the Church shall have extended herself, or the = fulness of the=20 nations shall have entered into her, then all local appellations will = cease; for=20 the Church is not bound up with any locality; she neither boasts herself = of any=20 particular see or territory, nor preserves the inheritance of pagan = pride; but=20 she calls herself One Holy Catholic and Apostolic; knowing that the = whole world=20 belongs to her, and that no locality therein possesses any special = significance,=20 but only temporarily can and does serve for the glorification of the = name of=20 God, according to His unsearchable will.

 + + +
Note by Ep. Maelruain, Cele De:
1-- It was true = during A.=20 S. Khomiakov's lifetime that intercommunion with the Eastern communities = was a=20 guarantee of the fidelity of the communicants to Truth = Christianity. =20 Sadly  during the 1920s the Eastern Patriachates became more wordly = in=20 their concerns and began to accept ideas that are alien to the Christian = Faith.  Khomiakov counld not have forseen the restoration of = Western=20 Orthodox churches, but that is a necessary step toward the dissolution = of=20 falsehood he describes in the last paragraph.  We share the = optimism of the=20 last paragraph: God will not let the devil's error stand.

(ASCII typed by Matushka Elizabeth Dowling)

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