Orthodox Catechism of Metropolitan Anthony (Khrapovitsky), early 20th century
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The Creed
About the Ninth Article
I believe... In one, holy, catholic, and apostolic Church.
Q. What is the Church?A. The Church is a society of people established by God united by the Orthodox Faith, by a common law, priesthood, and mysteries.
Q. What is the purpose of this society?
A. Firstly, to preserve and correctly interpret the Holy Scriptures and the Holy Tradition; secondly, to spread the true Faith among all nations; and thirdly, to build up her own spiritual children to spiritual perfection.
A. Firstly, to preserve and correctly interpret the Holy Scriptures and the Holy Tradition; secondly, to spread the true Faith among all nations; and thirdly, to build up her own spiritual children to spiritual perfection.
Q. What does it mean to believe in the Church?
A. It means to reverently honor the true Church of Christ and obey her teachings and commandments, according to a confidence that what dwells in her acts for our salvation, teaches, and administers the grace poured out from her one eternal Head, the Lord Jesus Christ.
A. It means to reverently honor the true Church of Christ and obey her teachings and commandments, according to a confidence that what dwells in her acts for our salvation, teaches, and administers the grace poured out from her one eternal Head, the Lord Jesus Christ.
Q. How can the Church be an object of faith, when it represents a society of men?
A. 1) The object of belief in the Church is proper to the grace that dwells in her.
2) The Church, being a visible society, because she is on earth and all Orthodox Christians living on earth belong to her, at the same time she is invisible, since she is in heaven, and all those who have died in the true Faith and holiness belong to it.
A. 1) The object of belief in the Church is proper to the grace that dwells in her.
2) The Church, being a visible society, because she is on earth and all Orthodox Christians living on earth belong to her, at the same time she is invisible, since she is in heaven, and all those who have died in the true Faith and holiness belong to it.
Q. What can be used to confirm the concept of the Church, which exists on earth and at the same time is heavenly?
A. The following words of the Apostle Paul to Christians: “Ye have come to Mount Sion and the city of the living God, a heavenly Jerusalem, and to myriads of angels, a festal assembly and Church of the firstborn ones who have been registered in the heavens, and to God the Judge of all, and to the spirits of the righteous who have been perfected, and to Jesus, Mediator of a new covenant” (Heb. 12:22-24).
A. The following words of the Apostle Paul to Christians: “Ye have come to Mount Sion and the city of the living God, a heavenly Jerusalem, and to myriads of angels, a festal assembly and Church of the firstborn ones who have been registered in the heavens, and to God the Judge of all, and to the spirits of the righteous who have been perfected, and to Jesus, Mediator of a new covenant” (Heb. 12:22-24).
Q. How can we be assured that the grace of God abides in the true Church?
A. First, by the fact that its head is the God-man—Jesus Christ, full of grace and truth, and His body, that is, the Church, is filled with grace and truth (see John 1:14-17).
Second, by the fact that He promised His disciples the Holy Spirit, so that He would be with them forever, and that, by this promise, the Holy Spirit sets up shepherds of the Church (cf. Jn. 14:16).
The Apostle Paul says about Jesus Christ that God the Father “put in subjection all things under His feet, and gave Him to be head over all things to the Church, which is His body, the fullness of Him Who filleth all things in all” (Eph. 1:22-23).
The same apostle says to the pastors of the Church, “Be taking heed therefore to yourselves, and to all the flock, in which the Holy Spirit set you for Himself as bishops, to shepherd the Church of the Lord and God, which He preserved for Himself through His own blood” (Acts 20:28).
A. First, by the fact that its head is the God-man—Jesus Christ, full of grace and truth, and His body, that is, the Church, is filled with grace and truth (see John 1:14-17).
Second, by the fact that He promised His disciples the Holy Spirit, so that He would be with them forever, and that, by this promise, the Holy Spirit sets up shepherds of the Church (cf. Jn. 14:16).
The Apostle Paul says about Jesus Christ that God the Father “put in subjection all things under His feet, and gave Him to be head over all things to the Church, which is His body, the fullness of Him Who filleth all things in all” (Eph. 1:22-23).
The same apostle says to the pastors of the Church, “Be taking heed therefore to yourselves, and to all the flock, in which the Holy Spirit set you for Himself as bishops, to shepherd the Church of the Lord and God, which He preserved for Himself through His own blood” (Acts 20:28).
Q. How else can we be sure that the grace of God remains in the Church to this day and will remain until the end of the age?
A. This is confirmed by the following sayings of Jesus Christ Himself and His apostles: “I will build My Church, and the gates of Hades shall not prevail against her” (Mt. 16:18).
“‘I am with you all the days until the completion of the age.’ Amen” (Mt. 28:20).
“To Him be the glory in the Church in Christ Jesus, to all the generations of the age of the ages. Amen” (Eph. 3:21).
A. This is confirmed by the following sayings of Jesus Christ Himself and His apostles: “I will build My Church, and the gates of Hades shall not prevail against her” (Mt. 16:18).
“‘I am with you all the days until the completion of the age.’ Amen” (Mt. 28:20).
“To Him be the glory in the Church in Christ Jesus, to all the generations of the age of the ages. Amen” (Eph. 3:21).
Q. Why is the Church one?
A. Because it is not merely a society, like the societies of men, but an incomparably more close union of believers with Christ; therefore the Church is also called the body of Christ, for it is like a living spiritual body, which has one head, Christ, and is animated by the one Spirit of God.
“There is one body, and one Spirit, even as ye also were called in one hope of your calling; one Lord, one Faith, one Baptism; one God and Father of all, Who is over all, and through all, and in you all” (Eph. 4:4-6).
A. Because it is not merely a society, like the societies of men, but an incomparably more close union of believers with Christ; therefore the Church is also called the body of Christ, for it is like a living spiritual body, which has one head, Christ, and is animated by the one Spirit of God.
“There is one body, and one Spirit, even as ye also were called in one hope of your calling; one Lord, one Faith, one Baptism; one God and Father of all, Who is over all, and through all, and in you all” (Eph. 4:4-6).
Q. Then, can it be accepted that a division of the Church has ever occurred or will occur, or a separation of churches?
A. In no case. From a single indivisible Church, heretics and schismatics separated or fell away at different times and through that ceased to be members of the Church, and the Church cannot lose her unity, according to the words of the Savior.
A. In no case. From a single indivisible Church, heretics and schismatics separated or fell away at different times and through that ceased to be members of the Church, and the Church cannot lose her unity, according to the words of the Savior.
Q. What must be said about the teaching which, based on the oneness of the high priest of the old covenant, wants to see a similar single high priest (pope) in the new testament Church?
A. This teaching is not false, but the Holy Scriptures are clear about who will replace the Old Testament high priests: none other than the Lord Jesus Christ. “And they on the one hand who have become priests are many, being hindered from continuing by reason of death; but He on the other hand, because He abideth forever, hath the intransitive priesthood” (Heb. 7:23-24).
A. This teaching is not false, but the Holy Scriptures are clear about who will replace the Old Testament high priests: none other than the Lord Jesus Christ. “And they on the one hand who have become priests are many, being hindered from continuing by reason of death; but He on the other hand, because He abideth forever, hath the intransitive priesthood” (Heb. 7:23-24).
Q. How can we be sure that Jesus Christ is the only head of the one Church?
A. The Apostle Paul writes that for the Church, as the building of God, “No one is able to lay any other foundation beside the One being laid, Who is Jesus Christ” (1 Cor. 3:11). Therefore, for the Church, as the body of Christ, there cannot be another head besides Jesus Christ.
The Church as it must abide in all generations of the age, requires also a head that is always abiding; and such is the one Jesus Christ. For this reason, the apostles are called no more than ministers of the Church (see Col. 1:24-25).
[In another sense, the bishop is the head of the Church, which is a confederacy of Eucharist-centered communities. Every regional church has its principal leader: the bishop, who is a symbol of Christ. When the bishop remains Orthodox, as an icon of Christ he continues to guide the souls entrusted to him on the path of salvation. But if the bishop falls into heresy and refuses correction, he is a pseudo-bishop and no longer a symbol of Christ, and the faithful must flee from him and have no communion with him if they wish to be saved (Canon 15 of the First-Second Regional Council). They must rather be joined to a bishop who proclaims true Orthodoxy.]
A. The Apostle Paul writes that for the Church, as the building of God, “No one is able to lay any other foundation beside the One being laid, Who is Jesus Christ” (1 Cor. 3:11). Therefore, for the Church, as the body of Christ, there cannot be another head besides Jesus Christ.
The Church as it must abide in all generations of the age, requires also a head that is always abiding; and such is the one Jesus Christ. For this reason, the apostles are called no more than ministers of the Church (see Col. 1:24-25).
[In another sense, the bishop is the head of the Church, which is a confederacy of Eucharist-centered communities. Every regional church has its principal leader: the bishop, who is a symbol of Christ. When the bishop remains Orthodox, as an icon of Christ he continues to guide the souls entrusted to him on the path of salvation. But if the bishop falls into heresy and refuses correction, he is a pseudo-bishop and no longer a symbol of Christ, and the faithful must flee from him and have no communion with him if they wish to be saved (Canon 15 of the First-Second Regional Council). They must rather be joined to a bishop who proclaims true Orthodoxy.]
Q. And what should one answer those who disagree thus: “Jesus Christ ascended to the heavens, but the Church needs a physical high priest here on earth leading men to God”?
A. This idea is utterly refuted in the following words of the apostle: “Wherefore He is also able to save to the uttermost those who come to God through Him, since He ever liveth to intercede on their behalf” (Heb. 7:25). From here it is clear that the above objection is based on lack of faith in Christ as the Pilot of the Church.
A. This idea is utterly refuted in the following words of the apostle: “Wherefore He is also able to save to the uttermost those who come to God through Him, since He ever liveth to intercede on their behalf” (Heb. 7:25). From here it is clear that the above objection is based on lack of faith in Christ as the Pilot of the Church.
Q. What obligation does the unity of the Church impose on us?
A. Be “giving diligence to keep the unity of the Spirit in the bond of peace” (Eph. 4:3).
A. Be “giving diligence to keep the unity of the Spirit in the bond of peace” (Eph. 4:3).
Q. How does one reconcile the unity of the Church with the fact that it is made up of many separate and independent churches, e.g., of Jerusalem, Antioch, Alexandria, Constantinople, Russia, and Serbia?
A. These are the particular churches, or parts of the one universal Church [before 1965]. The separateness of their visible organizations does not prevent them from being spiritually great members of the single body of the universal Church, or to have a single head, Christ, and one spirit of Faith and grace. Moreover, unity is expressed externally by the same confession of Faith and communion in prayers and the mysteries.
A. These are the particular churches, or parts of the one universal Church [before 1965]. The separateness of their visible organizations does not prevent them from being spiritually great members of the single body of the universal Church, or to have a single head, Christ, and one spirit of Faith and grace. Moreover, unity is expressed externally by the same confession of Faith and communion in prayers and the mysteries.
Q. Is there also unity between the Church abiding on earth and the heavenly one?
A. Without a doubt there is, inasmuch as they both share a single Head, our Lord Jesus Christ, thus do they also share in mutual communion between each other.
A. Without a doubt there is, inasmuch as they both share a single Head, our Lord Jesus Christ, thus do they also share in mutual communion between each other.
Q. What means of communion does the Church on earth have with the one in heaven?
A. The prayer of faith and love. The faithful, belonging to the Church on earth, while bringing prayer to God, at the same time are calling upon the help of the saints belonging to the heavenly Church; and this Church, enjoying higher degrees of boldness towards God, through their mediating prayers cleanse, strengthen, and bring before God the prayers of the faithful living on earth; and by the will of God, they act on them graciously and beneficially either by an unseen power, or through their revelations, or through some other means.
A. The prayer of faith and love. The faithful, belonging to the Church on earth, while bringing prayer to God, at the same time are calling upon the help of the saints belonging to the heavenly Church; and this Church, enjoying higher degrees of boldness towards God, through their mediating prayers cleanse, strengthen, and bring before God the prayers of the faithful living on earth; and by the will of God, they act on them graciously and beneficially either by an unseen power, or through their revelations, or through some other means.
Q. What is the basis of the rule for the Church on earth that it must call upon the saints in prayer?
A. Sacred Tradition, the foundations of which are visible even in Scripture.
A. Sacred Tradition, the foundations of which are visible even in Scripture.
Q. Is there any Scriptural evidence of the mediation of the saints in heaven?
A. The holy Evangelist John in the Revelation saw in the heavens an angel, to whom was given “much incense, in order that he should give it with the prayers of all the saints upon the altar, the golden one, which is before the throne. And the smoke of the incense with the prayers of the saints ascended before God out of the hand of the angel” (Rev. 8:3-4).
The apostles exhort us to pray for one another, and one of them adds, “The entreaty of a righteous man hath much strength” (Iak. 5:16-18), and proceeds to bring to mind the power of the prayer of the Prophet Elias.
A. The holy Evangelist John in the Revelation saw in the heavens an angel, to whom was given “much incense, in order that he should give it with the prayers of all the saints upon the altar, the golden one, which is before the throne. And the smoke of the incense with the prayers of the saints ascended before God out of the hand of the angel” (Rev. 8:3-4).
The apostles exhort us to pray for one another, and one of them adds, “The entreaty of a righteous man hath much strength” (Iak. 5:16-18), and proceeds to bring to mind the power of the prayer of the Prophet Elias.
Q. But was not that the prayer of a righteous one who was still alive on earth?
A. For God there is no dead or alive. As He said, “Now He is not the God of the dead, but of the living; for all live to Him” (Lk. 20:38).
A. For God there is no dead or alive. As He said, “Now He is not the God of the dead, but of the living; for all live to Him” (Lk. 20:38).
Q. What words of Scripture show us that the saints hear us?
A. The Apostle John, while foretelling the fall of Babylon, addresses the slain prophets and apostles of God with the words: “Be rejoicing over her, O heaven, and ye the saints and the apostles and the prophets, for God judged your judgment on her” (Rev. 18:20).
A. The Apostle John, while foretelling the fall of Babylon, addresses the slain prophets and apostles of God with the words: “Be rejoicing over her, O heaven, and ye the saints and the apostles and the prophets, for God judged your judgment on her” (Rev. 18:20).
Q. Is there any evidence in Holy Scripture of the fact that the saints are involved in the salvation of men?
A. This is clear from the words of Christ: “Thus, I say to you, joy ariseth in the presence of the angels of God over one sinner who repenteth” (Lk. 15:10). The Apostle Peter writes to Christians that he intends to remind them of the virtues of Christ’s love while he is in the body, but since the Lord revealed to him that he would soon lay aside his body, i.e., he would die soon, he then adds, “But I will also endeavor for you to have after my decease these things always, so that ye may be able to put yourselves in remembrance” (2 Pet. 1:15).
A. This is clear from the words of Christ: “Thus, I say to you, joy ariseth in the presence of the angels of God over one sinner who repenteth” (Lk. 15:10). The Apostle Peter writes to Christians that he intends to remind them of the virtues of Christ’s love while he is in the body, but since the Lord revealed to him that he would soon lay aside his body, i.e., he would die soon, he then adds, “But I will also endeavor for you to have after my decease these things always, so that ye may be able to put yourselves in remembrance” (2 Pet. 1:15).
Q. Is there any Scriptural evidence of beneficial appearances of the saints from heaven?
A. The holy Evangelist Matthew narrates that after the death on the Cross of our Lord Jesus Christ, “many bodies of the saints who were asleep were raised, and came out of the sepulchers after His arising, and entered into the holy city and were manifested to many” (Mt. 27:52-53). Since a miracle so important could not be without an important purpose, then it must be assumed that the resurrected saints appeared to proclaim the descent of Jesus Christ into Hades and His victorious Resurrection, and by this proclamation to assist those born in the old testament Church to pass over to the revealed new testament one.
A. The holy Evangelist Matthew narrates that after the death on the Cross of our Lord Jesus Christ, “many bodies of the saints who were asleep were raised, and came out of the sepulchers after His arising, and entered into the holy city and were manifested to many” (Mt. 27:52-53). Since a miracle so important could not be without an important purpose, then it must be assumed that the resurrected saints appeared to proclaim the descent of Jesus Christ into Hades and His victorious Resurrection, and by this proclamation to assist those born in the old testament Church to pass over to the revealed new testament one.
Q. By what evidence are we confirmed in the belief that the saints, after their repose, work miracles through some means?
A. The Fourth Book of Kings testifies that from touching the bones of the Prophet Elisaios a dead man was resurrected (see 2 Kings 13:21).
The Apostle Paul not only himself directly performed healings and miracles, but the same was happening from the “handkerchiefs or aprons [taken] from his skin” (Acts 19:12), in his absence. From this example, it is clear that the saints even after their repose can act beneficially just as well through earthly means received from their consecration.
Saint John Damascene writes, “The Master Christ made the remains of the saints to be fountains of salvation to us, pouring forth manifold blessings.” As if in explanation of this he notes, “Through means of the mind, God dwelt even in their bodies” (Exact Exposition, Bk. 4, Ch. 15, sec. 3-4).
A. The Fourth Book of Kings testifies that from touching the bones of the Prophet Elisaios a dead man was resurrected (see 2 Kings 13:21).
The Apostle Paul not only himself directly performed healings and miracles, but the same was happening from the “handkerchiefs or aprons [taken] from his skin” (Acts 19:12), in his absence. From this example, it is clear that the saints even after their repose can act beneficially just as well through earthly means received from their consecration.
Saint John Damascene writes, “The Master Christ made the remains of the saints to be fountains of salvation to us, pouring forth manifold blessings.” As if in explanation of this he notes, “Through means of the mind, God dwelt even in their bodies” (Exact Exposition, Bk. 4, Ch. 15, sec. 3-4).
Q. Does not the veneration of the saints diminish the glory of God?
A. Not at all, since this is in accordance with the words of Christ: “And the glory which Thou hast given Me I have given them” (Jn. 17:22). “And whosoever shall give to one of these little ones only a cup of cold water to drink in the name of a disciple, verily I say to you, in no wise shall he lose his reward” (Mt. 10:42).
A. Not at all, since this is in accordance with the words of Christ: “And the glory which Thou hast given Me I have given them” (Jn. 17:22). “And whosoever shall give to one of these little ones only a cup of cold water to drink in the name of a disciple, verily I say to you, in no wise shall he lose his reward” (Mt. 10:42).
Q. Why is the Church holy?
A. Because it is sanctified by Jesus Christ through His suffering, through His teachings, through His prayer, and through the mysteries. “Even as the Christ also loved the Church, and gave Himself up for her, in order that He might sanctify her, having cleansed her in the laver of the water with the word, that He might present her to Himself the glorious Church, not having spot, or wrinkle, or any of such things; but that she may be holy and unblemished” (Eph. 5:25-27).
A. Because it is sanctified by Jesus Christ through His suffering, through His teachings, through His prayer, and through the mysteries. “Even as the Christ also loved the Church, and gave Himself up for her, in order that He might sanctify her, having cleansed her in the laver of the water with the word, that He might present her to Himself the glorious Church, not having spot, or wrinkle, or any of such things; but that she may be holy and unblemished” (Eph. 5:25-27).
Q. How is the Church holy when there are sinners in her?
A. There are sinners, yet those who are purifying themselves in true repentance do not prevent the Church from being holy, but unrepentant sinners, either through a visible action of the Church authorities or by the invisible action of the judgment God, like dead members, are cut off from the body of the Church, and thus it is preserved holy in this respect.
“Remove the evil one from among yourselves” (1 Cor. 5:13).
A. There are sinners, yet those who are purifying themselves in true repentance do not prevent the Church from being holy, but unrepentant sinners, either through a visible action of the Church authorities or by the invisible action of the judgment God, like dead members, are cut off from the body of the Church, and thus it is preserved holy in this respect.
“Remove the evil one from among yourselves” (1 Cor. 5:13).
Q. Why is the Church called Catholic, or what is the same, Universal?
A. Because she is not limited to any place, time, or nation, but she contains the true believers of all times and nations together.
The Apostle Paul says that in the Christian Church “there is no Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave and free, but Christ is all things and in all” (Col. 3:11).
A. Because she is not limited to any place, time, or nation, but she contains the true believers of all times and nations together.
The Apostle Paul says that in the Christian Church “there is no Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave and free, but Christ is all things and in all” (Col. 3:11).
Q. What is the important advantage of the Catholic Church?
A. To her properly belong the lofty promises that the gates of Hades will not prevail against her, that the Lord will abide with her until the end of the age, that the glory of God in Christ Jesus would abide in her unto all the generations of the age, and that, consequently, she can never apostatize from the Faith nor err in the truth of Faith or fall into error.
“Undoubtedly, we confess as a firm truth that the Catholic Church cannot sin or err and speak lies instead of the truth; for the Holy Spirit, always acting through the faithfully serving fathers and teachers of the Church, protects her from every delusion” (“Epistle of the Eastern Patriarchs about the Orthodox Faith [1723],” Article 12).
A. To her properly belong the lofty promises that the gates of Hades will not prevail against her, that the Lord will abide with her until the end of the age, that the glory of God in Christ Jesus would abide in her unto all the generations of the age, and that, consequently, she can never apostatize from the Faith nor err in the truth of Faith or fall into error.
“Undoubtedly, we confess as a firm truth that the Catholic Church cannot sin or err and speak lies instead of the truth; for the Holy Spirit, always acting through the faithfully serving fathers and teachers of the Church, protects her from every delusion” (“Epistle of the Eastern Patriarchs about the Orthodox Faith [1723],” Article 12).
Q. If the Catholic Church consists of all the true believers in the world, should it not be recognized as necessary for salvation that every believer belong to her?
A. Quite so. Since Jesus Christ, according to the Apostle Paul, “is head of the Church, and is Himself Savior of the body” (Eph. 5:23), that in order to have a share in His salvation, you must be a member of His body, that is, the Orthodox Catholic Church.
The Apostle Peter writes that Baptism saves us according to the image of Noah’s ark. All who escaped the worldwide Flood were saved only in the ark of Noah; so all who receive eternal salvation receive it in union with the Catholic Church.
A. Quite so. Since Jesus Christ, according to the Apostle Paul, “is head of the Church, and is Himself Savior of the body” (Eph. 5:23), that in order to have a share in His salvation, you must be a member of His body, that is, the Orthodox Catholic Church.
The Apostle Peter writes that Baptism saves us according to the image of Noah’s ark. All who escaped the worldwide Flood were saved only in the ark of Noah; so all who receive eternal salvation receive it in union with the Catholic Church.
Q. What thoughts and memories should one associate with the name of “the Eastern Church”?
A. In the Paradise planted in the east, the very first Church was created of our sinless predecessors, and in the same place, after the Fall, a new foundation of the Church was laid for those who would be saved in the promise of the Savior. In the East, in the land of Judea, our Lord Jesus Christ, having completed the work of our salvation, laid the foundation of His own Christian Church. From there it spread throughout the entire inhabited world; and to this day [1924] the Orthodox, Catholic, universal Faith, approved by the seven ecumenical councils, is immutably preserved in its original purity in the ancient Eastern Churches and in those like-minded to the eastern ones, whatsoever they are, by the grace of God, and the All-Russian Church. [This was before the Great Apostasy.]
A. In the Paradise planted in the east, the very first Church was created of our sinless predecessors, and in the same place, after the Fall, a new foundation of the Church was laid for those who would be saved in the promise of the Savior. In the East, in the land of Judea, our Lord Jesus Christ, having completed the work of our salvation, laid the foundation of His own Christian Church. From there it spread throughout the entire inhabited world; and to this day [1924] the Orthodox, Catholic, universal Faith, approved by the seven ecumenical councils, is immutably preserved in its original purity in the ancient Eastern Churches and in those like-minded to the eastern ones, whatsoever they are, by the grace of God, and the All-Russian Church. [This was before the Great Apostasy.]
Q. Why is the Church called Apostolic?
A. Because it continuously and unchangingly preserves from the apostles the doctrine and succession of gifts of the Holy Spirit through the sacred laying on of hands, and therefore the Church is also called Orthodox [“proper glory”], or “right-believing.”
“So then ye are no longer strangers and sojourners, but fellow citizens of the saints and of the household of God, who were built up on the foundation of the apostles and prophets, Jesus Christ Himself being the cornerstone” (Eph. 2:19-20).
A. Because it continuously and unchangingly preserves from the apostles the doctrine and succession of gifts of the Holy Spirit through the sacred laying on of hands, and therefore the Church is also called Orthodox [“proper glory”], or “right-believing.”
“So then ye are no longer strangers and sojourners, but fellow citizens of the saints and of the household of God, who were built up on the foundation of the apostles and prophets, Jesus Christ Himself being the cornerstone” (Eph. 2:19-20).
Q. What is the Creed teaching when it names the Church Apostolic?
A. It teaches us to hold fast to the apostolic doctrine and tradition and to stay away from such teaching and such teachers as are not founded upon the apostolic doctrine.
The Apostle Paul says: “So then, brethren, be standing firm and holding fast the traditions which ye were taught, whether by word or by our epistle” (2 Thess. 2:15).
“A heretical man, after a first and second admonition, be rejecting” (Titus 3:10).
“If [your brother] should take no heed of them, tell it to the Church. But if also he should take no heed of the Church, let him be to thee even as the heathen and the tax collector” (Mt. 18:17).
A. It teaches us to hold fast to the apostolic doctrine and tradition and to stay away from such teaching and such teachers as are not founded upon the apostolic doctrine.
The Apostle Paul says: “So then, brethren, be standing firm and holding fast the traditions which ye were taught, whether by word or by our epistle” (2 Thess. 2:15).
“A heretical man, after a first and second admonition, be rejecting” (Titus 3:10).
“If [your brother] should take no heed of them, tell it to the Church. But if also he should take no heed of the Church, let him be to thee even as the heathen and the tax collector” (Mt. 18:17).
Q. What institution exists in the Church to safeguard the succession of the apostolic ministry?
A. The church hierarchy, or holy authority.
A. The church hierarchy, or holy authority.
Q. Where does the hierarchy of the Orthodox Church come from?
A. From Jesus Christ Himself and from the descent of the Holy Spirit upon the apostles, and since then it uninterruptedly continues through the successive laying on of hands in the Mystery of the Priesthood.
“And He gave some to be apostles, and some prophets, and some evangelists, and some shepherds and teachers, for the perfecting of the saints, to the work of ministering, to the building up of the body of the Christ” (Eph. 4:11-12).
A. From Jesus Christ Himself and from the descent of the Holy Spirit upon the apostles, and since then it uninterruptedly continues through the successive laying on of hands in the Mystery of the Priesthood.
“And He gave some to be apostles, and some prophets, and some evangelists, and some shepherds and teachers, for the perfecting of the saints, to the work of ministering, to the building up of the body of the Christ” (Eph. 4:11-12).
Q. What holy authority can extend its influence on the entire Catholic Church?
A. An ecumenical council.
A. An ecumenical council.
Q. To what holy authority are the main parts of the universal Church subject to?
A. The Orthodox Patriarchs of Constantinople, Alexandria, Antioch, Jerusalem, All-Russia, and of Serbia.
A. The Orthodox Patriarchs of Constantinople, Alexandria, Antioch, Jerusalem, All-Russia, and of Serbia.
Q. To which holy authority are the lesser Orthodox regions and cities subordinate to?
A. Metropolitans, archbishops, and bishops.
A. Metropolitans, archbishops, and bishops.
Q. How does the holy Church teach about this?
A. Canon 34 of the Holy Apostles says, “Let the bishops of every country know who is the first among them, and let them revere him as their head.”
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