Nicene-Constantinopolitan Creed. Part 3
Regarding the Fifth Article:
And He rose on the third day according to the Scriptures.
What do we confess in the fifth article?
We confess that the Son of God willingly died and was buried, as prophesied by the prophet Isaiah (Isaiah 53:9), and then, by the power of His divinity, rose on the third day, as it was foretold in other prophecies of Holy Scripture. The Lord Himself speaks of this as follows: "I lay down My life, that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again" (John 10:17-18). Before His resurrection, the Savior descended into Hades to proclaim His victory over death and bring hope to the souls of the ancient righteous who had awaited His coming, as prophesied in the Old Testament: "The people who walked in darkness have seen a great light; those who dwelt in the land of the shadow of death, upon them a light has shined" (Isaiah 9:2). Concerning the descent of the Savior into Hades, the Apostle Peter says, "Being put to death in the flesh but made alive by the Spirit, by whom also He went and preached to the spirits in prison" (1 Peter 3:18-19).
How did the Lord rise?
The soldiers who guarded the Savior's tomb were filled with fear when they learned that Christ had risen. This happened because the angel of the Lord had rolled away the stone that had sealed the tomb, and a great earthquake occurred. The angel announced Christ's resurrection to Mary Magdalene and others. The Lord Himself appeared on the day of His resurrection to many, including the women who came to anoint His body, to Peter, to two disciples on the road to Emmaus, and finally to all the apostles who had gathered in a locked room. Christ rose with His body, in which He had lived, suffered, and died, as evidenced by the wounds on His hands, feet, and side that He showed to His disciples: "Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have" (Luke 24:39).
Why did the Lord rise on the third day?
To fulfill the Old Testament prophecy: "Now the Lord had prepared a great fish to swallow Jonah. And Jonah was in the belly of the fish three days and three nights" (Jonah 2:1). Christ Himself spoke about this: "For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth" (Matthew 12:40). Therefore, the Lord remained in the tomb for three days.
Regarding the Sixth Article:
And ascended into heaven, and sitteth at the right hand of the Father.
What is said in this article of the Creed?
This article speaks of the ascension of the Lord God Jesus Christ into heaven and His sitting on the right hand (the right side) of God the Father. Christ's ascension in the presence of His disciples is described as follows: "Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight" (Acts 1:9). It is also written that Jesus "was received up into heaven and sat down at the right hand of God" (Mark 16:19). The Apostle Paul writes about this as well: "We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens" (Hebrews 8:1).
Does Christ now dwell both in heaven and on earth with His body?
By His divinity, Christ is present everywhere, as the Omnipresent and Almighty God, but by His most pure Flesh, He abides only in heaven. Currently, Christ comes to earth with His body only in the Sacrament of Holy Communion when the bread becomes His true Body, and the wine His true Blood.
Regarding the Sixth Article:
And He shall come again with glory to judge the living and the dead, of Whose kingdom there is no end.
What do we learn from this article of the Creed?
We learn that the Lord God Jesus Christ will come again to the earth, but not in the same way as He came the first time, meek and humble ("For God did not send His Son into the world to condemn the world, but that the world through Him might be saved" - John 3:17). He will come as a fearsome Judge, coming with great power and glory to judge the living and the dead, as He Himself said about Himself: "Then they will see the Son of Man coming on the clouds with great power and glory" (Luke 21:27). The second glorious coming of the Righteous Judge Christ will happen quickly, "as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be" (Matthew 24:27). At that time, "all who are in the graves will hear His voice and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation" (John 5:28-29).
Is the Second Coming of Christ near?
No one knows the exact time of His return except God Himself: "But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father" (Mark 13:32). Therefore, we must always be prepared for Christ's coming, as the Lord has warned us: "Watch, for you do not know either the day or the hour in which the Son of Man is coming" (Matthew 25:13). As the apostle Peter teaches us: "The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. But the day of the Lord will come as a thief in the night" (2 Peter 3:9-10).
For what will God judge people?
The Lord God will judge people for every sin, whether by deed, word, or thought, as it is written in the Scriptures: "But I say to you that for every idle word men may speak, they will give account of it in the Day of Judgment. For by your words, you will be justified, and by your words, you will be condemned" (Matthew 12:36-37). The apostle Paul also says, "Therefore do not judge anything before the time until the Lord comes, who will bring to light the hidden things of darkness and reveal the counsels of the hearts" (1 Corinthians 4:5).
Are there any signs of Christ's Second Coming mentioned in the Bible?
In His Gospel, the Savior says that in the last days: "Nation will rise against nation, and kingdom against kingdom. There will be famines, pestilences, and earthquakes in various places. All these are the beginning of sorrows. Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name's sake. And then many will be offended, will betray one another, and will hate one another. Then many false prophets will rise up and deceive many. And because lawlessness will abound, the love of many will grow cold. But he who endures to the end shall be saved. And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come" (Matthew 24:7-14). "For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. See, I have told you beforehand. Therefore, if they say to you, 'Look, He is in the desert!' do not go out; or 'Look, He is in the inner rooms!' do not believe it" (Matthew 24:24-26). Therefore, we can see signs such as a decrease in faith and love among people, an increase in vice and disasters, the preaching of the Gospel to all nations, and ultimately, the coming of the Antichrist.
Who is the Antichrist?
The Antichrist is a false Christ, an adversary of Christ, and a servant of the devil. Blessed Theophylact of Bulgaria inquires, "Who is he? Is he not Satan? No, but a certain man who receives all his power." In the last times, the Lord God will allow him to reign on the earth for 42 months, which is three and a half years (Revelation 13:5). The Antichrist will be born of a harlot who pretends to be a pure virgin, and he will manage to rule over the entire world. He will possess great power and, with the help of Satan, perform many false miracles and signs. Initially, the Antichrist will appear gentle, rational, pure, and compassionate, which will deceive many people. However, in reality, he will be a "man of lawlessness, the son of perdition, an adversary who exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God" (2 Thessalonians 2:3-4). Almost everyone will acknowledge the Antichrist as a god and worship him, and only a small number of people will remain faithful to the true Christian faith.
The Antichrist will be a persecutor and tormentor of the Holy Church, attempting to completely eradicate the true Orthodox faith. He will meet a horrific end as "the Lord Jesus will destroy him with the breath of His mouth and bring him to nothing by the appearance of His coming" (2 Thessalonians 2:8). Saint Irenaeus of Lyons describes the Antichrist as follows: "Being an apostate, a robber, and a lawless one, he wishes to be adored as God. And, being a servant, he desires himself to be proclaimed as a king. Taking possession of the entire power of the devil, he will come, not as a righteous king, not as a lawful king, not as a clergyman, not as a just king, not as a prophet, not as a preacher, not as a Christian, not as the one preached by the apostles, but being a godless, wicked, and lawless one, an apostate, a robber, a fraudulent one, he will sit as God in the temple of God, professing himself to be God."
About the Eighth Article
And in the Holy Spirit, the Lord, True and Life-Giving, who proceedeth from the Father, who with the Father and the Son together is worshiped and glorified, who spoke by the prophets.
What do we learn from this article?
We learn about the third person of the Holy Trinity, the true Lord, God the Holy Spirit, to whom equal glory and worship is due together with God the Father and God the Son. Mention of the Holy Spirit can be found on the very first page of the Bible: "In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters" (Genesis 1:1-2).
Why is the Holy Spirit called the "Giver of Life"?
The Holy Spirit is called the "Giver of Life" because, together with the Father and the Son, He imparts life to all of creation, as is frequently mentioned in Sacred Scripture: "The Spirit of God has made me, and the breath of the Almighty gives me life" (Job 33:4), "You send forth Your Spirit, and they are created, and You renew the face of the ground" (Psalm 103:30). Through Baptism, the Holy Spirit grants people eternal life in the Kingdom of Heaven: "Unless one is born of water and the Spirit, he cannot enter the kingdom of God" (John 3:5).
How do we know that the Holy Spirit proceeds only from the Father?
The Holy Spirit proceeds solely from the Father, just as the Son of God is eternally begotten from the Father. We know this from the words of Christ Himself: "But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, He will bear witness about Me" (John 15:26).
What do the words "who spoke by the prophets" mean?
These words indicate that in the Old Testament, the Spirit of God spoke through the prophets. "No prophecy of Scripture comes from someone's interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit" (2 Peter 1:20-21). In the New Testament, the Holy Spirit speaks through the apostles. Saint Peter writes that the prophets of the Old Testament were enlightened by the Holy Spirit to foretell the things we are now told by the apostles, filled with the Holy Spirit sent from heaven, things into which angels long to look (1 Peter 1:12).
About the Ninth Article
And in one, holy, catholic, and apostolic Church.
What is the Church?
The Church is a society established by God, consisting of people who voluntarily unite here on Earth in the Orthodox faith of Christ, governed by the law of God, with the sacred hierarchy and the holy sacraments. The Holy Church strictly and consistently observes the canons and rules of the Apostles, the Seven Ecumenical Councils, and the Holy Fathers. The sole Head of the Church is the Lord God Jesus Christ Himself, "And He is the head of the body, the Church" (Colossians 1:18). The Enlightener of the Church is the Holy Spirit of God, who acts upon Christians through the Word of God and the Sacraments. Saint John Chrysostom compares the Church to a ship sailing through the stormy sea, saying, "Our vessel is not made of planks, but it is made up of divine Scriptures; and the star that guides it is not from the heavens, but the Sun of Righteousness, Christ Himself. We stand at the helm, waiting not for a gust of wind, but the calm breath of the Spirit."
What does it mean to "believe in the Church"?
It means to reverently honor the True Church of Christ, to obey its teachings and commandments, and to have confidence that it perpetually holds and imparts the saving grace of God. This grace gives the Church the power to offer eternal salvation and the forgiveness of sins. As Christians, we should adhere to the guidance of the Church and submit to its authority, recognizing that those who do not listen to the Church are to be considered as Gentiles and tax collectors (Matthew 18:17). Saint Augustine of Hippo wrote, "One who is not among the members of Christ cannot have Christian salvation. One may have honor, participate in the Sacraments, sing 'alleluia,' respond 'amen,' hold the Gospel, have faith in the name of the Father, the Son, and the Holy Spirit, and proclaim it. However, salvation cannot be found anywhere except within the Orthodox Catholic Church."
Why do we believe in the "one" Church?
We believe in the "one" Church because there is only one true Church, and all other "churches" are heretical gatherings or sects. God Himself spoke about the oneness of the Church when He said, "And there will be one flock and one shepherd" (John 10:16). The Apostle Paul also emphasized the oneness of the Church: "There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all" (Ephesians 4:4-6). In another place, Saint Paul wrote, "Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ" (Romans 15:5-6). Therefore, all Christians who make up the Church must remain in one faith, in the same teaching of Christ, in one accord, and glorify God with one mouth. Anyone who deviates from this unity separates themselves from God and His Church.
Why is the Church called "Holy"?
The Church is called "Holy" because the Lord Jesus Christ sanctified it with His saving teachings, prayers, redemptive sufferings on the Cross, and the holy Sacraments. "You are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit" (Ephesians 2:19-22). Although the earthly Church consists of people, and all people sin, the holiness of the Church remains unblemished. The Head of the Church is the infinitely holy Lord God, and the entire Church is sanctified by His holiness. He continually calls us to holiness: "Be holy, for I am holy, the Lord your God" (Leviticus 19:2).
An example of how the sins of individual members of the Church do not harm the entire Church in the work of saving sinners can be likened to a tree. A tree can have dry branches, but that does not prevent it from bearing fruit if the root is not damaged and can supply the tree with water and nutrients.
Why is the Church called "Catholic"?
The Church is called "Catholic" (Concilliar) because it encompasses, gathers, or includes all truly believing people in Christ, regardless of their place and time of life and their belonging to a particular nation. The Lord commanded the apostles to "go into all the world and preach the gospel to every creature" (Mark 16:15). St. Paul wrote that in the Holy Church, "there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all" (Colossians 3:11). Furthermore, the Church is called "Catholic" because it makes its decisions in Ecumenical and Local Councils rather than by the arbitrary will of a single member. The term "Catholic Church" is synonymous with "Universal Church."
Why is the Church called "Apostolic"?
The Church is called "Apostolic" because it is established "on the foundation of the apostles" (Ephesians 2:20). It received its structure from the holy apostles, its teaching is based on the preaching of the apostles, and the apostles instituted the rituals and customs of the Church. They established the ecclesiastical hierarchy, which will preserve the continuity of the gifts of the Holy Spirit until the end of time. Therefore, we must firmly and unwaveringly hold to the teachings and traditions of Christ's apostles (2 Thessalonians 2:15).
Why is the Church also called "Orthodox"?
The Holy Church is called "Orthodox" because only it preserves the true faith in Christ, and only it rightly glorifies and worships the Lord. The term "Orthodoxy" has been used since ancient times to refer to the faith of the entire Church, in contrast to "heterodoxy," which is the dissenting belief of heretics. Modern Orthodoxy encompasses a set of dogmas and establishments of the Church, and its criterion is the unchanging preservation of the teaching of Jesus Christ and His apostles as presented in the Holy Scriptures and Tradition.
Why is the Church called "Old Believer"?
The Church of Christ is called "Old Believer" because it has steadfastly preserved the old, ancient rituals, liturgical practices, and customs that have existed in it since the time of the holy apostles. It adheres to their testament to safeguard the Sacred Tradition. While various heretics (Catholics, Nikonians, Protestants) rejected the ancient rituals and introduced new ones, the Church has always maintained and will continue to maintain the apostolic heritage without change. The holy fathers of Christ's Church repeatedly call on us to remain faithful to antiquity in all aspects - in dogma and in liturgy. Saint Vincent of Lérins eloquently writes about this: "Carve the precious stones of Divine dogma, adding them truly, distribute them wisely, give them brilliance, grace, charm. Strive so that, through your clearer exposition, they may better understand what they used to believe less clearly. Strive so that posterity, with awareness, will praise what antiquity revered unconsciously. But teach that which you have been taught, and, when speaking something new, do not say anything new!" Saint Vincent also calls us to follow antiquity in all respects, as "to follow antiquity is not to deviate in any way from the teachings which our holy fathers and ancestors undoubtedly held." Following antiquity and adhering to the patristic ecclesiastical traditions, Saint Avvakum also admonishes us, warning: "A single point disrupts theology; heresy is introduced by a single letter!"
About the Tenth Article
I confess one Baptism for the remission of sins.
What is said in this article of the Creed?
In this article of the Creed, we express our faith in the saving power of the Sacrament of Holy Baptism, as well as our belief in the other Sacraments of the Orthodox Church: Chrismation, Eucharist, Repentance, Priesthood, Matrimony, and Unction.
What is Baptism?
Baptism is a Sacrament in which a person, through threefold immersion of the body in water "in the name of the Father, and of the Son, and of the Holy Spirit" (Matthew 28:19), is invisibly cleansed from original sin and becomes a Christian, a member of the Church. As the Apostle Paul writes, "But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God" (1 Corinthians 6:11). The one being baptized dies to the carnal, sinful life and is born again by the Holy Spirit into a new, spiritual life: "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit" (John 3:5). The Orthodox Church recognizes only one form of Baptism, which is immersion in water three times; "baptism" by single immersion or pouring is not considered a valid Sacrament by the Church, but rather a mere washing. Properly administered Baptism is never repeated because "there is one Lord, one faith, one Baptism" (Ephesians 4:5).
What is required of someone who wishes to be baptized?
Repentance and faith are required, as mentioned in Holy Scripture: "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit" (Acts 2:38), "Whoever believes and is baptized will be saved" (Mark 16:16).
Should infants be baptized?
Yes, absolutely. Infants, of course, do not have personal sins, cannot believe, and cannot repent, but they bear the heavy mark of original sin from birth, which bars their entrance into the Kingdom of God. Because "in Adam all have sinned" (Romans 5:12), when an unbaptized infant dies, their soul goes to Hades. For the sake of the salvation of infant souls, the Lord God and His apostles instructed the baptism of children. Jesus Himself said, "Let the little children come to me and do not hinder them, for to such belongs the kingdom of God" (Luke 18:16). Even though infants cannot confess their faith, through Baptism, the Lord bestows His grace upon them based on the faith of their godparents (sponsors).
What is Chrismation?
Chrismation is a Sacrament performed immediately after Baptism, in which the newly baptized person is anointed with holy chrism on specific parts of the body (forehead, eyes, ears, nose, mouth, chest, and hands) in the name of the Holy Spirit. This anointing imparts the gifts of the Spirit for sanctification, strengthening, and the growth of one's spiritual life.
What are the gifts of the Holy Spirit?
The Bible describes the gifts of the Holy Spirit as follows: "The Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord" (Isaiah 11:2-3). Therefore, the gifts of the Holy Spirit include wisdom, understanding, divine counsel, fortitude, knowledge, piety, and the fear of the Lord.
What does the Scripture say about Chrismation?
The Scriptures mention that initially, the apostles imparted the Holy Spirit to the believers not through chrismation but by the laying on of hands. For example, it is written, "Then they laid their hands on them, and they received the Holy Spirit" (Acts 8:17). However, later, the apostles began to seal believers with the Holy Spirit through anointing with holy chrism, following the example of the Old Testament Church. This was because the apostles could not always personally perform the laying on of hands over the newly baptized. St. John the Apostle writes about the anointing of the Holy Spirit: "But you have an anointing from the Holy One, and you know all things... But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him" (1 John 2:20 and 27). The great Apostle Paul also writes: "Now He who establishes us with you in Christ and has anointed us is God, who has also sealed us and given us the Spirit in our hearts" (2 Corinthians 1:21-23).
What is Holy Chrism?
Holy chrism is a special mixture that contains the grace of the Holy Spirit and is used by the Orthodox Church in the Sacrament of Chrismation and the consecration of churches. Holy chrism is made from olive oil, white wine, and fragrant substances. The preparation (or brewing) of holy chrism is a privilege reserved for bishops, who are the successors of the Holy Spirit through apostolic succession. As it is written, "only through the laying on of the hands of the apostles can the Holy Spirit be given" (Acts 8:18).
What is Holy Communion?
Holy Communion (the Eucharist) is a Sacrament in which the believer partakes, under the form of bread and wine, of the True Body and Blood of Christ for eternal life. This Sacrament was instituted by the Lord Himself during the Last Supper (Matthew 26:26-29, Mark 14:17-25, etc.). Jesus said the following about partaking of His Flesh and Blood: "Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him" (John 6:53-56).
What benefit does Holy Communion bring?
By worthily partaking of the Body and Blood of Christ, we receive the Lord God Himself, uniting with Him to the extent that He dwells within us. This Sacrament contains a miraculous healing power for the wounded and spiritually dead soul, healing and resurrecting it. While in other holy Sacraments, believers receive the gifts of saving grace from God, in the Sacrament of Holy Communion, the Lord offers Himself - His Body and His Blood - as spiritual nourishment to Christians. Those who partake unworthily commit a sin and partake to their condemnation: "Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body" (1 Corinthians 11:27-30).
How often should one receive Holy Communion?
In the early days of Christianity, believers aimed to receive Holy Communion every Sunday. However, as piety waned and faith cooled over time, Christians began to partake less frequently, typically only during fasting periods. Today, the Holy Orthodox Church of Christ encourages its children to fast, confess, and partake of the Body and Blood of Christ at least four times a year, during fasting periods. Yet, due to our human weakness, even partaking once a year during Great Lent is deemed acceptable. Saint John Chrysostom encourages us to partake as frequently as possible and writes: "I see many partaking rarely: this is the devil's doing, for he hinders frequent participation in the Body of Christ. Clearly, those who partake infrequently give the devil greater power over themselves, allowing him to take control of their will and lead them to all kinds of evil."
Will there always be Holy Communion in the Church?
Yes, there will always be Holy Communion in the Church. The Apostle Paul states that the practice of Communion will continue among Christians until the Second Coming of Christ: "For as often as you eat this bread and drink this cup, you proclaim the Lord's death until He comes" (1 Corinthians 11:26).
What is Repentance?
Repentance is a Sacrament in which a person sincerely confesses their sins to the Lord God before a priest. Through this visible confession, the person invisibly receives forgiveness and absolution of sins from Christ Himself. The Sacrament of Repentance was established by Saint John the Baptist, to whom people came for baptism while "confessing their sins" (Mark 1:5). Christ granted the apostles the authority to forgive sins when He said to them, "Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven" (Matthew 18:18) and "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained" (John 20:23). It was the holy apostles who established the practice of confessing one's sins to a priest, as people came to them and "confessed and told their deeds" (Acts 19:18). The apostles passed down the authority to forgive sins to their successors, the bishops, who, in turn, delegated this authority to Orthodox priests.
What is required of the penitent?
The penitent person is required to have genuine remorse for their sins, a sincere intention to amend their life, faith in Christ, and hope in His divine mercy. "For godly sorrow produces repentance leading to salvation" (2 Corinthians 7:10). Any believer in Christ "will receive forgiveness of sins through His name" (Acts 10:43). The penitent's repentance must be sincere and true, involving deep contrition for their sins, hatred and disdain for them, and a firm resolve never to commit those sins again. Thus, anyone approaching Repentance should remember that, first and foremost, it requires the right faith because without faith, there can be no true repentance. Secondly, apart from a priest in the Orthodox Church, no one else can absolve the penitent since outside of the Orthodox Church, there is no forgiveness or salvation. Above all, the penitent should always remember that they are confessing their sins not to a mortal priest but primarily to the Immortal Judge, the Lord God, who is All-Knowing and All-Merciful, as Saint John Chrysostom affirms: "When you approach Him, approach not with pretense or duplicity but with a pure conscience. Before you utter anything, He already knows what you will say. Even before you open your lips, He foresees what you have on your mind. Do not waver, and do not hide your illness. The Physician is not cruel but compassionate."
How does the Church purify the conscience of the repentant sinner?
This is achieved through penance, which means "punishment" in Greek. The priest may prescribe specific pious exercises and disciplines to the penitent, as needed, aimed at reconciling guilt, bringing about spiritual improvement, providing spiritual healing, overcoming sinful tendencies, and acquiring Christian virtues. Penance can take various forms, such as additional fasting, saying specific prayers with prostrations, and more. According to the teachings of the Holy Church, without the completion of the penance prescribed by the priest, there can be no forgiveness of sins. For particularly serious sins, the Church may also impose a temporary suspension from receiving Holy Communion.
Why does it happen that a person, after repenting, sins again?
As mentioned earlier, human beings possess free will, which means they have the choice to repent for their sins or listen to the temptations of demons and sin again. However, it's essential to remember that we have the ability to overcome sin, as the Lord God told Cain: "If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door; its desire is contrary to you, but you must rule over it" (Genesis 4:7). In other words, we can act in a way that sin doesn't dominate us, but we dominate it. In doing so, we can eliminate sin within ourselves.
What is the Priesthood?
The Priesthood is a Sacrament in which the Holy Spirit, through episcopal ordination (the laying on of hands by a bishop), consecrates a chosen candidate as a sacred minister to perform the Sacraments, engage in divine services, offer spiritual guidance, and oversee Christ's flock. The first bearers of the Priesthood, the holy apostles, referred to their sacred ministry as "servants of Christ and stewards of the mysteries of God" (1 Corinthians 4:1). Holy Scripture teaches us that the Priesthood will endure perpetually in the Church, just as Christ Himself is eternal, and it says that "He continues forever, holds His priesthood permanently" (Hebrews 7:24).
How many degrees of Priesthood exist?
In the Holy Church, there are three degrees of the Priesthood: bishops, priests, and deacons.
A bishop, in Greek, is called an "overseer," and bishops are also referred to as archpriests or "chief priests." The bishop is the heir of the fullness of apostolic grace and represents the highest order of the Priesthood. Bishops perform all the Sacraments, but only they have the authority to ordain other individuals through the laying on of hands, bestowing upon them the grace to perform the Sacraments. The Apostle Paul instructs the bishops, saying, "Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which He obtained with His own blood" (Acts 20:28). Bishops hold equal rank among themselves, with one among them designated as the metropolitan or archbishop.
Priests, also known as presbyters or elders, are consecrated by bishops and receive the grace to perform the Sacraments, excluding Ordination, depending on their hierarchical position.
Deacon, in Greek, means "servant." Deacons do not perform the Sacraments, but they assist the priest or bishop during the celebration of the Sacraments.
What is Marriage?
Marriage is a Sacrament in which a man and a woman, in a free commitment of mutual love and fidelity, pronounced before God, His Church, a priest, and witnesses, are blessed in their marital union. This Sacrament seeks God's grace for the birth and Christian upbringing of children. The Creator established the Sacrament of Marriage in the Garden of Eden when He told Adam and Eve, "Be fruitful and multiply and fill the earth" (Genesis 1:28). Jesus Christ confirmed the divine nature of marriage, saying, "Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh. So they are no longer two but one flesh. What therefore God has joined together, let not man separate" (Matthew 19:5-6). Blessed Simeon of Thessaloniki wrote about the Sacrament of Marriage: "Marriage is a gift of God's condescension for procreation, designed to continue as long as this mortal world exists. God did not desire us to conceive in a mindless and impure state. However, since we subjected ourselves to death by our own will, God allowed human procreation to occur in a manner similar to animals, so we may understand the depths to which we have fallen. It will continue until the Resurrection, when our nature is made immortal by the Immortal One who died and rose again for us, and who Himself blesses the institution of marriage so that the beginning of our life does not remain void of His blessing."
Is everyone obligated to enter into marriage?
No, not everyone is obligated to enter into marriage. A chaste and celibate life is considered better than marriage. Even Jesus Christ, during His time on Earth, did not have a spouse and children but lived a celibate life. Such a celibate life is often associated with monasticism. Both marriage and monasticism require the blessing of the Church. Saint Paul, who himself remained celibate, wrote about celibacy and marriage in his letters to the Corinthians, saying that it is good for a person to remain single and celibate if they can do so without falling into sin. He also recognized the importance of marriage for those who cannot live a celibate life. Saint Paul writes in 1 Corinthians 7:1-8, "But I say to the unmarried and to the widows: It is good for them if they remain even as I am; but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion." He also advises that celibate individuals have the freedom to focus on God's work, while married individuals are concerned with worldly affairs, as mentioned in 1 Corinthians 7:32-35. Saint John Climacus wrote about monasticism, describing it as a way of life where individuals imitate the lives and conditions of the incorporeal beings, hold to God's words and commandments in all circumstances, maintain the purity of their bodies, possess clean mouths, and have an enlightened mind. Monks and nuns, in their solitude, often contemplate the inevitability of death and keep the memory of it in their minds, even during their sleep.
What is Anointing with Oil?
Anointing with oil, also known as the Sacrament of Anointing or Unction, is a sacrament in which a priest anoints a sick person with holy oil (anointing oil) while praying for the forgiveness of sins and the healing of physical and spiritual ailments. It is typically administered by a gathering of priests (sacramentally) but can also be performed by a single priest when necessary.
The Sacrament of Anointing with Oil has been practiced in the Church since the time of the apostles. In the New Testament, the apostles anointed the sick and prayed for their healing, as mentioned in the Gospel of Mark 6:13. Saint James wrote about this sacrament in his epistle, encouraging believers to call for the elders of the church to pray and anoint the sick with oil in the name of the Lord. This anointing, accompanied by prayer, is believed to bring healing and the remission of sins to the one who is ill. The Sacrament of Anointing with Oil is especially important for those who are physically or spiritually afflicted, and it is a means of receiving God's grace and mercy.
On the Eleventh Article
I wait for the resurrection of the dead.
What do we learn from this article?
We learn that at the end of this visible world, there will undoubtedly be a resurrection of all the dead, both the righteous and the sinful. Then, by the almighty power of God, all the bodies of the deceased, reuniting with their souls, will come back to life and become spiritual and immortal. Sacred Scripture speaks of the resurrection of the dead, "For I know that my Redeemer lives, and at the last he will stand upon the earth. And after my skin has been destroyed, yet in my flesh I shall see God, whom I shall see for myself, and my eyes shall behold, and not another." (Job 19:25-27), "an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment." (John 5:28-29), and "For this perishable body must put on the imperishable, and this mortal body must put on immortality." (1 Corinthians 15:53).
As for those who are alive at the time of the general resurrection, their current coarse, material bodies will instantly be transformed into spiritual and eternal ones: "Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed." (1 Corinthians 15:51-52).
The resurrection of the dead, as Blessed Simeon of Thessalonica writes about the resurrection of the bodies: "He (God), in order to make us perfect as He created us, will also raise the dead and resurrect the bodies with which we lived and acted, so that we receive recompense for our deeds. Therefore, when He raises us as perfected beings (for He has created nothing in vain), He will not leave our bodies in decay because He has created everything for existence, and He does not wish anything to perish."
As for repentance, it is essential for the penitent to remember that when confessing their sins, they are confessing them not to a mortal priest but primarily to the Immortal Judge, the Lord God, the Omniscient and All-Benevolent, as Saint John Chrysostom said: "When you come to Him, come not with hypocrisy or double-mindedness, but with a pure conscience. Before you utter anything, unimportant or important, He foresees what you will say. Before you open your lips, He already knows what is in your heart. Do not hesitate, and do not conceal your ailment. The Physician is not cruel but compassionate."
What will happen to our material world?
Our world, like our bodies, will be transformed into an immortal state. As the Apostle Peter said, "the heavens and the earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly... But according to his promise, we wait for new heavens and a new earth in which righteousness dwells" (2 Peter 3:7 and 13).
How do the souls of the deceased await the Day of Resurrection and Judgment?
The souls of the righteous are in the bosom of Abraham (Luke 16:22), in anticipation of eternal bliss. The souls of sinners await eternal torment, as their final reward or condemnation will be determined on the Last Judgment of Christ. "For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil" (2 Corinthians 5:10). The Holy Church teaches that we, the living, can assist the souls of deceased Christians who died in faith but didn't fully manifest the fruits of repentance. We can, in some measure, alleviate their posthumous existence by offering prayers for them and practicing acts of charity for their repose. Especially beneficial for the departed souls is the offering of the unbloody sacrifice of the Body and Blood of Christ during the Divine Liturgy. Saint Cyril of Jerusalem wrote that we present Christ, sacrificed for our sins, for the souls of the deceased, thus imploring God's mercy for both them and us: "We make offerings for the dead as well as for ourselves. And not in vain, but that some great benefit may be derived from it... we make offerings for those who have fallen asleep, though they are sinners; hoping that though their sins they may find some indulgence with God."
About the twelfth article
And the life of the age to come. Amen.
What is said in this article?
This article speaks of the future, eternal life, which will come after the general resurrection, the renewal of the entire world, and God's Judgment.
What will the eternal life of the righteous be like?
All believers who love God and do good will experience such blessings that we cannot even imagine. "Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him because we shall see him as he is" (1 John 3:2). The bodies of the righteous will be transformed, just as the body of Christ was transformed during His Transfiguration on Mount Tabor: "His face shone like the sun, and his clothes became as white as the light" (Matthew 17:2). "And just as we have borne the image of the earthly man (Adam), so shall we bear the image of the heavenly man (Christ)" (1 Corinthians 15:49). In their renewed bodies, the righteous will enjoy eternal bliss, but not all will experience the same level of happiness. It will be in proportion to one's faith, love, and piety in this life. As it is said, "There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. So is it with the resurrection of the dead" (1 Corinthians 15:41-42).
What will the eternal life of sinners be like?
All sinners will be subjected to eternal, immortal death and unspeakable torment. They will be "cast away from God and have a conscience that does not cease to torment" (St. Gregory the Theologian). We cannot describe the horrors of this posthumous suffering, as it surpasses human understanding. The sinners will be tormented in hell, along with the devil and his demons: "Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels" (Matthew 25:41). The Lord will deal severely with sinners not because He desires their destruction but because "they did not receive the love of the truth for their salvation" (2 Thessalonians 2:10). There will be no end to the suffering of sinners, just as there will be no end to the blessedness of the righteous.