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Orthodox Confession

St Peter Mogila, tr. Lodvel, 1762

Part 1, 10. Questions 101–110

Question 101

For what End were Mysteries instituted?

Answer.

First, That they might be the Marks and Signs of the true Children of God, and of the Orthodox Catholic and Apostolic Church. For whosoever rightly partakes of the Mysteries, the same is a real and true Member of the Church of God; and by Grace a Child of God. Secondly, That we might have a sure Pledge of our Trust in God. To wit, that if we persevere with Constancy in Faith and good Works, we shall finally become Partakers of Salvation and eternal Life. Thirdly, That we might have a present and certain Remedy wherewith to heal the Infirmities caused by our Sins.

Question 102

What is the first Mystery, or Baptism?

Answer.

Baptism is a washing away and rooting out of original Sin, by being thrice immersed in Water; the Priest pronouncing these Words: In The Name Of The Father, Amen; And Of The Son, Amen; And Of The Holy Ghost, Amen.¹ After which Regeneration by Water and the Spirit a Man is restored to the Grace of God, and the Way opened him into the Kingdom of Heaven; as our Saviour said (John iii. 5), Except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of God. But this Mystery being once received, is not to be again repeated; provided the Person who administered the Baptism believed orthodoxly in Three Persons IN One God, and accurately, and without any Alteration, pronounced the afore-mentioned Words; namely, In the Name of the Father, and of the Son, and of the Holy Ghost, Amen. As the Holy Catholic and Orthodox Church directs.

Question 103

What is requisite to be observed in this Mystery?

Answer.

First, It is necessary that the Infant, by his Surety, who ought to be an orthodox Christian, should renounce the Devil and all his Works, and all Respect and Worship to him: But if the Person to be baptized be of full Age, then he shall, with his own Mouth, make this Renunciation, by answering the Question put to him by the Priest, and by expressing his scorn of Satan and all his Works. Secondly, That he make open Confession of the Faith, by repeating the Creed; but if it be an Infant, the Surety shall profess the Creed for it, and bind it unto God. And, thirdly, That care be taken to use none other than pure Water, not mixed with any other Thing; and such as is natural, and not made by Art. Furthermore, lawful Baptism must necessarily be administered by a minister of the Word only, unless in Case of urgent Necessity, when any other Person, whether Man or Woman, may administer this Sacrament; being observant to use the proper Requisite, namely, unmixed and natural and pure Water, and dipping the Person to be baptized thrice therein, repeating the solemn Form of In The Name Of The Father, And Of The Son, And Of The Holy Ghost, Amen. And this Baptism, which is not to be again repeated, is of such Power and Efficacy, that it is an undoubted Seal and Pledge of eternal Salvation. Now, what the Fruits and Benefits are of this Mystery may be easily apprehended; for, first, it taketh away original Sin in Infants, and in those of ripe Age it taketh away both original and voluntary Sin. Secondly, It plainly renews or regenerates the Man, and restores him to that State of Justice and Righteousness wherein he stood before, while undefiled with Sin, in the State of Innocence; As the Apostle testifies (1 Cor. vi. 11), But ye are Washed, but ye are sanctified, but ye are justified, in the Name of the Lord Jesus, and by the Spirit of our God. Moreover, by Baptism we become Members of Christ’s Body, and put on the Lord Jesus, as the Apostle witnesseth (Gal. iii. 27), As many of you as have been Baptized with Christ have put on Christ.

Question 104

What is the second Mystery in the Church of Christ?

Answer.

The Ointment of Chrism is the second Mystery; and this had its Beginning at the Time when the Holy Ghost came down from Heaven and rested upon the Apostles,² and sealed them with his divine Grace, that they might preach the Faith of Christ steadfastly and without ceasing. Of this Blessing and divine Assistance hath every one need who becometh a Christian; and as then the Holy Ghost came down in the Visible Form of Fire and bestowed his Grace, or Gifts, upon the Apostles, so now, when the Priest anointeth the newly baptized Person with the holy Oil, he becomes endued from above with the Gifts of the Holy Spirit: As appears from the Words which the Priest (as appointed) useth in the Celebration of this Mystery; namely, The Seal Of The Gift Of The Holy Ghost, Amen. As if he should say, By the anointing of this holy Ointment thou art sealed and confirmed into the Gifts of the Holy Ghost, which thou dost receive for a confirmation of thy Christian Faith. Agreeable hereto are the Words of the Apostle (2 Cor. i. 21), He which establisheth us with you in Christ, and hath anointed us, is God: Who hath also sealed us, and given the Earnest of the Spirit in our Hearts. This Anointing, or rather the bestowing the Efficacy of this Unction, was done in the Times of the Apostles by laying on of Hands; according to the Scripture (Acts viii. 17), Then laid they their Hands on them, and they received the Holy Ghost. This was afterwards performed by anointing with Ointment, as we learn from St. Dionysius the Areopagite, who was the Disciple of St. Paul (Ecclesiastical Hierarchy, ch. ii. and iv.).

Question 105

What are the Things necessary for the Celebration hereof?

Answer.

First, It is necessary that this Holy Ointment be consecrated by a Bishop of the highest Order. Secondly, That it be composed of apt and fit Material, as Oil, Balsam, and other Unguent. Thirdly, That immediately after Baptism the Priest do anoint the Members of the baptized Person which are directed to be anointed, using this Form of Words, The Seal Of The Gift Of The Holy Ghost, Amen. Now, from this Mystery do arise the following Fruits: First, That as by Baptism we are born again, so by this holy Ointment we are made Partakers of the Holy Ghost, we are confirmed or established in the Faith of the Lord, and immediately become ripe in the divine Favour; As the Apostle teacheth us (Titus iii. 5), According to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ, our Saviour. Secondly, That by the Assistance of the Holy Ghost we are so strengthened and established, that our ghostly Enemy cannot, by any Means, hurt our Souls. Lastly, This Mystery may not again be repeated unless it be unto those who, having renounced the name of Christ, return again unto the Profession of his true Faith.

Question 106

What is the third Mystery?

Answer.

The holy Eucharist, or the Body and Blood of our Lord Jesus Christ, under the visible Species of Bread and Wine: Wherein, really and properly, and according to the Thing itself, Jesus Christ is present. This Mystery is in an eminent Degree above all the other Mysteries, and conduceth unto our Salvation in a more especial Manner than they all do; for in this Mystery the whole Grace and Benefits of our Lord Jesus are manifested and imparted to all the Faithful; as will more fully appear hereafter.

Question 107

What is to be observed in this Mystery?

Answer.

First, That no man do presume to administer this Mystery, on any Occasion whatsoever, although ever so urgent; but only a Priest lawfully ordained. Secondly, It must be provided, that where the Priest is to celebrate this Sacrament there be a fit and proper Altar, or at least a consecrated Cloth, without one of which he may not, by any means, offer the unbloody Sacrifice. Thirdly, Let him take heed that he be provided with the proper necessaries, namely, the purest leavened Bread, made of Grain, and the purest Wine, unmixed with any other Liquor: whereto, in the Time of Celebration, let Water be added; that the Scripture may be fulfilled, which sayeth (John xix. 34), One of the Soldiers pierced his side, and forthwith came thereout Water and Blood. Fourthly, In the Moments of Consecration of the holy Gifts, the Priest must firmly and undoubtingly resolve within himself that the Substance of the Bread and the Substance of the Wine are changed into the very Substance of the very Body and Blood of Jesus Christ, by the operation or working of the Holy Ghost, whose Power and Influence let the Priest invoke in these Words, in order to the due Performance of this Mystery: O Lord, send down from Heaven thy Holy Spirit upon us, and upon these Gifts now lying before thee; and make this Bread the precious Body of thy Christ, and that which is in this Cup the precious Blood of thy Christ, changing them by thy Holy Spirit. At these Words there is wrought a Change in the Elements, and the Bread becomes the very Body of Christ, and the Wine his very Blood; the Species only remaining, which are perceived by the Sight; In the first Place, that we might not behold the Body of Christ with our Eyes, but by Faith, only, believe it to be so; because Christ said, “This is my Body,” and “This is my Blood,” depending and trusting rather in the Words and Power of our Lord than on our own Senses; and so becoming Partakers of the Blessing which is the Reward of Faith (John xx. 29), Blessed are they that have not seen, and yet have believed. And farthermore, secondly, because that human Nature would abhor and be shocked at the eating of raw Flesh; and yet, nevertheless, by the partaking of the Body and Blood of Christ in this Mystery, a Christian is most closely united with Christ. Therefore, to the End that our Weak Nature might not abominate and reject this necessary Partaking, the divine Goodness hath taken this Method to familiarise and conciliate it unto us, and imparteth unto the Faithful the very Body and the very Blood of Christ for Meat and Drink, under the Covering of Bread and Wine. Hereof St. Gregory Nyssene and St. Damascene fully treat.

Moreover, the Communion of this Mystery ought to be alike received and partaken by the Clergy and the Laity, by the Priest and the People, in both kinds; namely, of both the Bread and the Wine. For so Christ commanded, without making any Distinction (John vi. 54), Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you. Whoso eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him. Wherefore the holy Apostles have delivered this Mystery unto others, as they themselves received it of Christ; namely, to the joint and equal use of both secular Persons and Persons in the Priesthood; and in both kinds, both of the Bread and of the Wine: As St. Paul writes to the Corinthians (1 Cor. xi. 23), For I received of the Lord that which I also delivered unto you; that the Lord Jesus, in the same Night in which he was betrayed, took Bread; and when he had given Thanks, he brake it, and said, Take, eat; this is my Body, which is broken for you; this do in remembrance of me. After the same Manner, also, he took the Cup, when he had supped, saying, This Cup is the New Testament in my Blood; this do ye, as often as ye drink it, in remembrance of me. Farthermore, the Honour which is due to these awful Mysteries ought to be the same and equal to that which is rendered to Christ himself (as we have before said in the fifty-seventh Question), and as St. Peter, speaking in the Name of all the Apostles, and, as it were, with their Mouth, said, (Matth. xvi. 16), Thou art Christ, the Son of the living God; so we, in like manner worshipping him, do profess, saying, “I believe, Lord, and confess, that thou art the very Christ, the Son of the living God, who didst come into the World to save Sinners, of whom I am chief.” This holy Mystery is also offered as a Sacrifice for all orthodox Christians, as well living as those who sleep in hopes of a joyful Resurrection; and this Sacrifice shall never fail, nor be discontinued, even unto the End of the World. The Fruits of this Mystery are chiefly these: — First, A Commemoration of the Sufferings and of the Death of Christ; wherewith he was afflicted, not for his own, but for our Transgressions: As saith the Scripture (1 Cor. xi. 26), As often as ye eat this Bread and drink this Cup, ye do shew the Lord’s Death till he come. Secondly, This Mystery is a Propitiation, or Atonement with God, for our Sins, both of the Living and also of the Dead: Wherefore the holy Liturgy is never solemnized, but there are always Prayers and Supplications made unto God for our Sins. Thirdly, The devout Christian, who frequently partakes of this Sacrifice, is hereby delivered from the Snares and Temptations of the Devil; for that Enemy cannot prevail against him whom he findeth to have Christ dwelling in him. Lastly, A Man should rightly prepare himself for the receiving of this awful Mystery, according to the Precepts of our orthodox Church; namely, by a sincere Confession of his Sins, by Fasting and Mortification, by a perfect Reconciliation with all Persons, and the like.

Question 108

What is the fourth Mystery?

Answer.

Holy Orders, or the Priesthood; and this is twofold — the one spiritual, the other sacramental. Of the former, namely, the spiritual Priesthood, all Christians in general are equally endowed, and do exercise it in common, according to that saying of St. Peter the Apostle (1 Pet. ii. 9), But ye are a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People. And St. John, in the Revelation (chap. v. 9), Thou wast slain, and hast redeemed us to God by thy Blood, out of every Kindred and Tongue, and People and Nation; and hast made us unto our God Kings and Priests. And accordingly as this Priesthood is, so are its Oblations; namely, Prayers, Thanksgiving, Mortification of the Flesh, voluntary Sufferings of Martyrdom for Christ, and such like; to which the Apostle St. Peter exhorteth us (1 Pet. ii. 5), Ye also, as lively Stones, are built up a spiritual House, an holy Priesthood to offer up spiritual Sacrifices, acceptable to God, by Jesus Christ. Also St. Paul (Rom. xii. 1), I exhort you, therefore, Brethren, by the Mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service.

Question 109

What, then, is the sacramental Priesthood?

Answer.

The Priesthood, which is a Mystery, is that which Christ committed to his Apostles; which is continued down unto this Day, by their laying on of Hands, and by the laying on of Hands of the Bishops, who are the Successors of the Apostles, to dispense the divine Mysteries, and to perform the Ministry of the Salvation of Mankind. Thus saith the Apostle (1 Cor. iv. 1), Let a Man so account of us as of the Ministers of Christ, and Stewards of the Mysteries of God. Now, this Stewardship is twofold. First, it comprehendeth the Power of absolving Men from their Sins, as we read in St. Matthew (chap. xviii. 18), Whatsoever ye shall loose on Earth, shall be loosed in Heaven. In the next place, it containeth the Power and Permission to Teach; as it is delivered unto us in these Words (Matth. xxviii. 19), Go, teach ye all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. From hence it is manifest that Christ sent forth the Apostles to preach the Gospel; and again, the Apostles afterwards sent forth others, whom they ordained to this Work by laying on of their Hands; according to St. Luke (Acts viii. 17), Then laid they their Hands on them, and they received the Holy Ghost. And again (Acts xiii. 2), As they ministered unto the Lord (that is, while they offered the unbloody Sacrifice to God), and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the Work whereunto I have called them; and when they had fasted and prayed, and laid their Hands on them, they sent them away. Also St. Paul (1 Tim. v. 22), Lay Hands suddenly on no Man. By this kind of Ordination and uninterrupted Succession, those who are sent forth unto this Work have the Power and Permission to preach the Doctrine of Salvation; as saith St. Paul (Rom. x. 15), How shall they preach unless they be sent?

Question 110

What is to be regarded in this Mystery?

Answer.

Those who are admitted to this Mystery must be first thoroughly examined and tried, that they be qualified in three Particulars. First, That they have a good and clear Conscience, so that they be free from all those Crimes which render them incapable of receiving holy Orders. Secondly, That they be adorned with Wisdom and Learning, both in dispensing the holy Mysteries, as also in edifying and instructing the ignorant People, by their Sermons and Discourses. Thirdly, That they be sound and perfect in all their Limbs and Members; which are necessary toward a due Discharge of their Function.

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