INTRODUCTION

TO THE

ORTHODOX CATECHISM.

PRELIMINARY INSTRUCTION.

Q. WHAT is an Orthodox Catechism?

A. An Orthodox Catechism is an instruction in the orthodox Christian faith, to be taught to every Christian, to enable him to please God, and save his own soul.

Q. What is the meaning of the word Catechism?

A. It is a Greek word, signifying instruction, or oral teaching; and has been used ever since the Apostles' times to denote that primary instruction in the orthodox faith, which is needful for every Christian. Luke i. 4; Acts xviii. 25.

Q. What is necessary in order to please God, and to save one's own soul?

A. In the first place, a knowledge of the true God, and a right faith in Him; in the second place, a life according to faith, and good works.

Q. Why is faith necessary in the first place?

A. Because, as the word of God testifies, Without faith it

is impossible to please God. Heb. xi. 6.

Q. Why must a life according to faith, and good works, be inseparable from this faith?

A. Because, as the word of God testifies, Faith without works is dead. James ii. 20.

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INTROD. Q. What is faith?

A. According to the definition of St. Paul, Faith is the substance of things hoped for, the evidence of things not seen; Heb. xi. 1: that is, a trust in the unseen, as though it were seen, in that which is hoped and waited for, as if it were present.

Q. What is the difference between knowledge and faith? A. Knowledge has for its object things visible and comprehensible; faith, things which are invisible and even incomprehensible. Knowledge is founded on experience, on examination of its object; but faith on belief of testimony to truth. Knowledge belongs properly to the intellect, although it may also act on the heart; Faith belongs principally to the heart, although it is imparted through the intellect.

Q. Why is faith and not knowledge only necessary in religious instruction?

A. Because the chief object of this instruction is God invisible and incomprehensible, and the wisdom of God hidden in a mystery; consequently many parts of this learning cannot be embraced by knowledge, but may be received by faith.

Faith, says St. Cyril of Jerusalem, is the eye which enlighteneth every man's conscience: it giveth man knowledge. For, as the prophet says, If ye will not believe, ye shall not understand. Isaiah vii. 9; Cyr. Cat. v.

Q. Can you illustrate further the necessity of faith?

A. St. Cyril thus illustrates it. It is not only amongst us, who bear the name of Christ, that faith is made so great a thing; but every thing which is done in the world, even by men who are unconnected with the Church, is done by faith. Agriculture is founded on faith; for no one, who did not believe that he should gather in the increase of the fruits of the earth, would undertake the labour of husbandry. Mariners are guided by faith, when they entrust their fate to a slight plank, and prefer the agitation of the unstable waters, to the more stable element of the earth. They give themselves up to uncertain expectations, and retain for themselves nothing but faith, to which they trust, more than to any anchors. Cyr. Cat. v.

ON DIVINE REVELATION.

Q. Whence is the doctrine of the orthodox faith derived?
A. From Divine Revelation.

Q. What is meant by the words Divine Revelation?

A. That which God Himself has revealed to men, in order that they might rightly and savingly believe in Him, and worthily honour Him.

Q. Has God given such a revelation to all men?

A. He has given it for all, as being necessary for all alike, and capable of bringing salvation to all: but since not all men are capable of receiving a revelation immediately from God, He has employed special persons as heralds of His revelation, to deliver it to all who are desirous of receiving it.

Q. Why are not all men capable of receiving a revelation immediately from God?

A. Owing to their sinful impurity and weakness both in soul and body.

Q. Who were the heralds of Divine Revelation?

A. Adam, Noah, Abraham, Moses, and other Prophets, received and preached the beginnings of Divine Revelation : but it was the incarnate Son of God, our Lord Jesus Christ, who brought it to earth in its fulness and perfection, and spread it over all the world by His disciples and Apostles.

The Apostle Paul says in the beginning of his Epistle to the Hebrews; God, who at sundry times, and in divers manners, spake in times past unto the Fathers by the Prophets, hath in these last days spoken unto us by His Son; Whom He hath appointed heir of all things, by Whom also He made the worlds.

The same Apostle writes as follows to the Corinthians: But we speak the wisdom of God in a mystery, even the hidden things, which God ordained before the world unto our glory; which none of the princes of this world knew. But God hath revealed them unto us, by His Spirit: for the Spirit searcheth all things, yea, the deep things of God. 1 Cor. ii. 7. 10.

B

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INTROD.

The Evangelist John writes in his Gospel; No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, He hath declared Him. John i. 18.

Jesus Christ Himself says; No man knoweth the Son, but the Father; neither knoweth any man the Father save the Son, and he, to whomsoever the Son will reveal Him. Matt. xi. 27. Q. Cannot man then have any knowledge of God without a special revelation from Him?

A. Man may have some knowledge of God by contemplation of those things which He has created; but this knowledge is imperfect and insufficient, and can serve only as a preparation for faith, or as a help towards the knowledge of God from His revelation.

For the invisible things of Him, from the creation of the world, are clearly seen, being understood by the things that are made, even His eternal power and Godhead. Rom. i. 20.

And He hath made of one blood all nations of men, for to dwell on all the face of the earth; and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us. For in Him we live, and move and have our being. Acts xvii. 26..28.

With regard to faith in God, it is preceded by the idea that God is; which idea we get from the things which have been created. Attentively examining the creation of the world we perceive that God is all-wise, all-powerful, and good: we perceive also all His invisible properties. By these means we are led to acknowledge Him as the Supreme Ruler. Seeing that God is the Creator of the whole world, and we form a part of the world, it follows that God is also our Creator. On this knowledge follows faith; and on faith adoration. Basil. Magn. Epist. 232.

ON HOLY TRADITION AND HOLY SCRIPTURE.

Q. How is Divine Revelation spread among men, and preserved in the true Church?

A. By two channels; holy Tradition', and holy Scripture.

Q. What is meant by the name holy Tradition?

A. By the name holy Tradition is meant the doctrine of the faith, the law of God, the sacraments, and the ritual as handed down by the true believers and worshippers of God. by word and example from one to another, and from generation to generation.

Q. Is there any sure repository of holy Tradition?

A. All true believers united by the holy tradition of the faith, collectively and successively, by the will of God, compose the Church; and She is the sure repository of holy Tradition, or, as St. Paul expresses it, The Church of the living God, the pillar and ground of the truth. 1 Tim. iii. 15.

St. Irenæus writes thus: We ought not to seek among others the truth, which we may have for asking from the Church. For in her, as in a rich treasure-house, the Apostles have laid up in its fulness all that pertains to the truth, so that whosoever seeketh, may receive from her the food of life. She is the door of life. Adv. Hæres. 1. iii. c. 4.

Q. What is that which you call holy Scripture?

A. Certain books written by the Spirit of God, through men sanctified by God, called Prophets and Apostles. These books are commonly termed the Bible.

Q. What does the word Bible mean ?

A. It is Greek, and means The books. The name signifies that the sacred books deserve attention before all others.

Q. Which is the more ancient, holy Tradition, or holy Scripture?

A. The most ancient and original instrument for spreading Divine Revelation is holy Tradition. From Adam to Moses there were no sacred books. Our Lord Jesus Christ Himself delivered His Divine doctrine and ordinances to His disciples by word and example, but not by writing. The same method was followed by the Apostles also at first, when they spread abroad the faith and established the Church of Christ. The necessity of tradition is further evident from this, that books can be available only to a small part of mankind, but tradition to all.

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