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Greek Orthodox Catechism
Constantine Callinicos, London, 1926
Part I. Dogmatical, 7. The Crucifixion, Resurrection and Ascension of Our Lord
Let us pass now from the third to the fourth Article. Of what does the fourth Article treat?
It treats of the death on the Cross of our Lord, which happened when Pontius Pilate was Governor of Judæa.
And why this death on the Cross?
For the expiation of the divine wrath against us. As a fact, we were the culprits and we should have been punished, that the moral order of the world, which had been disturbed by our transgression, might be re-established. But to propitiate the Infinite God, an infinite victim also was necessary; and such the earth could not provide, in spite of her never ceasing to offer bloody sacrifices, which spoke of an universal guilt. For that reason our Saviour offered Himself in atonement on the Cross. By His human nature, He stood as the representative of the guilty; by His divine nature, He offered the ransom due to God; and being crucified for us, He satisfied the divine justice, reconciled all things unto Himself and gave to us redemption “through His blood.” (Eph. i. 7.)
Did the Saviour really die on the Cross?
As man, He really died and gave up His spirit; wherefore He was buried by Joseph and Nicodemus, as is related in the Gospel. But since death could only affect the human nature in Him, and of this only the body, but not the immortal soul, for this reason, the Scriptures teach us (1 Pet. iii. 18) that, while His body lay dead in the tomb, His deified soul descended into Hell and carried to the souls which, since time began, had lain bound there, the good news of reconciliation.
Did the body of Jesus remain for ever in the tomb?
“No” is the answer given by the fifth Article of the Creed; because it was not possible for the Leader of Life to remain for ever dead. But, after He had made the extreme Sacrifice, and tasted the death which had been imposed on us, the transgressors, He rose after three days, routing Death by His death, and taking from it the bitter sting, in order that they, who believed in Christ risen from the dead, should no longer be afraid. For Christ, having been raised from the dead, became the first-fruits of them that are asleep, (1 Cor. xv. 20), and a pledge for our own resurrection. Christ’s Resurrection was prophesied by the Psalmist in the words:—“Thou wilt not leave my soul to Sheol, neither wilt Thou suffer Thine Holy One to see corruption” (Ps. xvi. 10.) The same was foreshadowed by Jonah’s coming forth, after three days, from the whale. Hence the Lord, in speaking to the Jews called His Resurrection “the sign of Jonah,” and referred them to it as being one of the most marvellous of His miracles. (Matt. xii. 36—40.)
What followed after the Resurrection?
After the Resurrection our Lord remained for another forty days on earth, appearing at different times to the disciples, and speaking to them of the kingdom of God. And when the fortieth day. had come, He finally, as it says in Article six of the Creed, ascended to Heaven and seated Himself on the right hand of God, equal in honour and equal in glory with the Father. And He ascended, not leaving behind on the earth as a useless piece of clothing His human nature; but carrying it inseparable from Himself and incorruptible and endowed with such nobility as was to be expected from human nature united with the divine one. By the Ascension of Christ to Heaven, His Royal Office, begun with His Resurrection, reached its highest climax. His Prophetic Office lasted for three years; for during three years our Lord travelled throughout Palestine teaching His unique truths like the Prophets of old. His Sacerdotal Office lasted during the three days of His Passion, when He offered Himself as a victim for the redemption of the world. But His Royal Office does not know eclipse, and will continue for ever and ever. “His kingdom shall have no end,” said the Angel to the Virgin. (Luke i. 33.)