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The Church is One

by Alexei Khomiakov (1804-1860)

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    Unity of the Church

    THE UNITY OF THE CHURCH follows of necessity from the = unity of=20 God; for the Church is not a multitude of persons in their = separate=20 individuality, but a unity of the grace of God, living in a=20 multitude of rational creatures, submitting themselves = willingly to=20 grace. Grace, indeed, is also given to those who resist it, = and to=20 those who do not make use of it (who hide their talent in = the=20 earth), but these are not in the Church. In fact, the unity = of the=20 Church is not imaginary or allegorical, but a true and = substantial=20 unity, such as is the unity of many members in a living = body.

    The Church is one, notwithstanding her division as it = appears to=20 a man who is still alive on earth. It is only in relation to = man=20 that it is possible to recognize a division of the Church = into=20 visible and invisible; her unity is, in reality, true and = absolute.=20 Those who are alive on earth, those who have finished their = earthly=20 course, those who, like the angels, were not created for a = life on=20 earth, those in future generations who have not yet begun = their=20 earthly course, are all united together in one Church, in = one and=20 the same grace of God; for the creation of God which has not = yet=20 been manifested is manifest to Him; and God hears the = prayers and=20 knows the faith of those whom He has not yet called out of=20 non-existence into existence. Indeed the Church, the Body of = Christ,=20 is manifesting forth and fulfilling herself in time, without = changing her essential unity or inward life of grace. And = therefore,=20 when we speak of "the Church visible and invisible," we so = speak=20 only in relation to man.

    The Visible and Invisible Church

    THE CHURCH VISIBLE, or upon earth, lives in complete = communion=20 and unity with the whole body of the Church, of which Christ = is the=20 Head. She has abiding within her Christ and the grace of the = Holy=20 Spirit in all their living fullness, but not in the fullness = of=20 their manifestation, for she acts and knows not fully, but = only so=20 far as it pleases God.

    Inasmuch as the earthly and visible Church is not the = fullness=20 and completeness of the whole Church which the Lord has = appointed to=20 appear at the final judgment of all creation, she acts and = knows=20 only within her own limits; and (according to the words of = Paul the=20 Apostle, to the Corinthians, 1 Cor. 5. 12) does not judge = the rest=20 of mankind, and only looks upon those as excluded, that is = to say,=20 not belonging to her, who exclude themselves. The rest of = mankind,=20 whether alien from the Church, or united to her by ties = which God=20 has not willed to reveal to her, she leaves to the judgment = of the=20 great day. The Church on earth judges for herself only, = according to=20 the grace of the Spirit, and the freedom granted her through = Christ,=20 inviting also the rest of mankind to the unity and adoption = of God=20 in Christ; but upon those who do not hear her appeal she = pronounces=20 no sentence, knowing the command of her Saviour and Head, = "not to=20 judge another man's servant" (Rom. 14. 4).

    The Church on Earth

    FROM THE CREATION of the world the earthly Church has = continued=20 uninterruptedly upon the earth, and will continue until the=20 accomplishment of all the works of God, according to the = promise=20 given her by God Himself. And her signs are: inward = holiness, which=20 does not allow for any admixture of error, for the spirit of = truth=20 and outward unchangeableness lives within her as Christ, her = Preserver and Head does not change.

    All the signs of the Church, whether inward or outward, = are=20 recognized only by herself, and by those whom grace calls to = be=20 members of her. To those, indeed, who are alien from her, = and are=20 not called to her, they are unintelligible; for to such as = these,=20 outward change of rite appears to be a change of the Spirit = itself,=20 which is glorified in the rite (as, for instance, in the = transition=20 from the Church of the Old Testament to that of the New, or = in the=20 change of ecclesiastical rites and ordinances since = Apostolic=20 times). The Church and her members know, by the inward = knowledge of=20 faith, the unity and unchangeableness of her spirit, which = is the=20 spirit of God. But those who are outside and not called to = belong to=20 her, behold and know the changes in the external rite by an = external=20 knowledge, which does not comprehend the inward [knowledge], = just as=20 also the unchangeableness of God appears to them to be = changeable in=20 the changes of His creations.

    Wherefore the Church has not been, nor could she be, = changed or=20 obscured, nor could she have fallen away, for then she would = have=20 been deprived of the spirit of truth. It is impossible that = there=20 should have been a time when she could have received error = into her=20 bosom, or when the laity, presbyters, and bishops had = submitted to=20 instructions or teaching inconsistent with the teaching and = spirit=20 of Christ. The man who should say that such a weakening of = the=20 spirit of Christ could possibly come to pass within her = knows=20 nothing of the Church, and is altogether alien to her. = Moreover, a=20 partial revolt against false doctrines, together with the = retention=20 or acceptance of other false doctrines, neither is, nor = could be,=20 the work of the Church; for within her, according to her = very=20 essence, there must always have been preachers and teachers = and=20 martyrs confessing, not partial truth with an admixture of = error,=20 but the full and unadulterated truth. The Church knows = nothing of=20 partial truth and partial error, but only the whole truth = without=20 admixture of error. And the man who is living within the = Church does=20 not submit to false teaching or receive the Sacraments from = a false=20 teacher; he will not, knowing him to be false, follow his = false=20 rites. And the Church herself does not err, for she is the = truth,=20 she is incapable of cunning or cowardice, for she is holy. = And of=20 course, the Church, by her very unchangeableness, does not=20 acknowledge that to be error, which she has at any previous = time=20 acknowledged as truth; and having proclaimed by a General = Council=20 and common consent, that it is possible for any private = individual,=20 or any bishop or patriarch, to err in his teaching, she = cannot=20 acknowledge that such or such private individual, or bishop, = or=20 patriarch, or successor of theirs, is incapable of falling = into=20 error in teaching; or that they are preserved from going = astray by=20 any special grace. By what would the earth be sanctified, if = the=20 Church were to lose her sanctity? And where would there be = truth, if=20 her judgments of to-day were contrary to those of yesterday? = Within=20 the Church, that is to say, within her members, false = doctrines may=20 be engendered, but then the infected members fall away, = constituting=20 a heresy or schism, and no longer defile the sanctity of the = Church.

    One, Holy, Catholic, Apostolic

    THE CHURCH is called One, Holy, Catholic, and Apostolic; = because=20 she is one, and holy; because she belongs to the whole = world, and=20 not to any particular locality; because by her all mankind = and all=20 the earth, and not any particular nation or country, are = sanctified;=20 because her very essence consists in the agreement and unity = of the=20 spirit and life of all the members who acknowledge her, = throughout=20 the world; lastly, because in the writings and doctrines of = the=20 Apostles is contained all the fullness of her faith, her = hope, and=20 her love.

    From this it follows that when any society is called the = Church=20 of Christ, with the addition of a local name, such as the = Greek,=20 Russian, or Syrian Church, this appellation signifies = nothing more=20 than the congregation of members of the Church living in = that=20 particular locality, that is, Greece, Russia, or Syria; and = does not=20 involve any such idea as that any single community of = Christians is=20 able to formulate the doctrine of the Church, or to give a = dogmatic=20 interpretation to the teaching of the Church without the = concurrence=20 therewith of the other communities; still less is it implied = that=20 any one particular community, or the pastor thereof, can = prescribe=20 its own interpretation to the others. The grace of faith is = not to=20 be separated from holiness of life, nor can any single = community or=20 any single pastor be acknowledged to be the custodian of the = whole=20 faith of the Church, any more than any single community or = any=20 single pastor can be looked upon as the representative of = the whole=20 of her sanctity. Nevertheless, every Christian community, = without=20 assuming to itself the right of dogmatic explanation or = teaching,=20 has a full right to change its forms and ceremonies, and to=20 introduce new ones, so long as it does not cause offense to = the=20 other communities. Rather than do this, it ought to abandon = its own=20 opinion, and submit to that of the others, lest that which = to one=20 might seem harmless or even praiseworthy should seem = blameworthy to=20 another; or that brother should lead brother into the sin of = doubt=20 and discord. Every Christian ought to set a high value upon = unity in=20 the rites of the Church: for thereby is manifested, even for = the=20 unenlightened, unity of spirit and doctrine, while for the=20 enlightened man it becomes a source of lively Christian joy. = Love is=20 the crown and glory of the Church.

    Scripture and Tradition

    THE SPIRIT OF GOD, who lives in the Church, ruling her = and making=20 her wise, manifests Himself within her in divers manners; in = Scripture, in Tradition, and in Works; for the. Church, = which does=20 the works of God, is the same Church, which preserves = tradition and=20 which has written the Scriptures. Neither individuals, nor a = multitude of individuals within the Church, preserve = tradition or=20 write the Scriptures; but the Spirit of God, which lives in = the=20 whole body of the Church. Therefore it is neither right nor = possible=20 to Look for the grounds of tradition in the Scripture, nor = for the=20 proof of Scripture in tradition, nor for the warrant of = Scripture or=20 tradition in works. To a man living outside the Church = neither her=20 scripture nor her tradition nor her works are = comprehensible. But to=20 the man who lives within the Church and is united to the = spirit of=20 the Church, their unity is manifest by the grace which lives = within=20 her.

    Do not works precede Scripture and tradition? Does not = tradition=20 precede Scripture? Were not the works of Noah, Abraham, the=20 forefathers and representatives of the Church of the Old = Testament,=20 pleasing to God? And did not tradition exist amongst the = patriarchs,=20 beginning with Adam, the forefathers of all? Did not Christ = give=20 liberty to men and teaching by word of mouth, before the = Apostles by=20 their writings bore witness to the work of redemption and = the law of=20 liberty? Wherefore, between tradition, works, and scripture = there is=20 no contradiction, but, on the contrary, complete agreement. = A man=20 understands the Scriptures, so far as he preserves = tradition, and=20 does works agreeable to the wisdom that lives within him. = But the=20 wisdom that lives within him is not given to him = individually, but=20 as a member of the Church, and it is given to him in part, = without=20 altogether annulling his individual error; but to the Church = it is=20 given in the fullness of truth and without any admixture of = error.=20 Wherefore he must not judge the Church, but submit to her, = that=20 wisdom be not taken from him.

    Every one that seeks for proof of the truth of the = Church, by=20 that very act either shows his doubt, and excludes himself = from the=20 Church, or assumes the appearance of one who doubts and at = the same=20 time preserves a hope of proving the truth, and arriving at = it by=20 his own power of reason: but the powers of reason do not = attain to=20 the truth of God, and the weakness of man is made manifest = by the=20 weakness of his proofs. The man who takes Scripture only, = and founds=20 the Church on it alone, is in reality rejecting the Church, = and is=20 hoping to found her afresh by his own powers: the man who = takes=20 tradition and works only, and depreciates the importance of=20 Scripture, is likewise in reality rejecting the Church, and=20 constituting himself a judge of the Spirit of God, who spoke = by the=20 Scripture. For Christian knowledge is a matter, not of = intellectual=20 investigation, but of a living faith, which is a gift of = grace.=20 Scripture is external, an outward thing, and tradition is = external,=20 and works are external: that which is inward in them is the = one=20 Spirit of God. From tradition taken alone, or from scripture = or from=20 works, a man can but derive an external and incomplete = knowledge,=20 which may indeed in itself contain truth, for it starts from = truth,=20 but at the same time must of necessity be erroneous, = inasmuch as it=20 is incomplete. A believer knows the Truth, but an unbeliever = does=20 not know it, or at least only knows it with an external and=20 imperfect knowledge. The Church does not prove herself = either as=20 Scripture or as tradition or as works, but bears witness to = herself,=20 just as the Spirit of God, dwelling in her, bears witness to = Himself=20 in the Scriptures. The Church does not ask: Which Scripture = is true,=20 which tradition is true, which Council is true, or what = works are=20 pleasing to God: for Christ knows His own inheritance, and = the=20 Church in which He lives knows by inward knowledge, and = cannot help=20 knowing, her own manifestations. The collection of Old and = New=20 Testament books, which the Church acknowledges as hers, are = called=20 by the name of Holy Scripture. But there are no limits to = Scripture;=20 for every writing which the Church acknowledges as hers is = Holy=20 Scripture. Such pre-eminently are the Creeds of the General=20 Councils, and especially the Niceno-Constantinopolitan = Creed.=20 Wherefore, the writing of Holy Scripture has gone on up to = our day,=20 and, if God pleases, yet more will be written. But in the = Church=20 there has not been, nor ever will be, any contradictions, = either in=20 Scripture, or in tradition, or in works; for in all three is = Christ,=20 one and unchangeable.

    Confession, Prayer and Deeds

    EVERY ACTION OF THE CHURCH, directed by the Holy Ghost, = the=20 Spirit of life and truth, sets forth the full completeness = of all=20 His gifts of faith, hope, and love: or in Scripture not = faith only,=20 but also the hope of the Church, is made manifest, and the = love of=20 God; and in works well pleasing to God there is made = manifest not=20 only love, but likewise faith and hope and grace; and in the = living=20 tradition of the Church which awaits from God her crown and=20 consummation in Christ, not hope only, but also faith and = love are=20 manifested. The gifts of the Holy Spirit are inseparably = united in=20 one holy and living unity; but as works well pleasing to God = belong=20 more especially to love, and prayer well pleasing to God = belongs=20 more especially to hope, so a Creed well pleasing to God = belongs=20 more especially to faith, and the Church's creed is rightly = called=20 the Confession or Symbol of the Faith.

    Wherefore it must be understood that Creeds and prayers = and works=20 are nothing of themselves, but are only an external = manifestation of=20 the inward spirit. Whereupon it also follows that neither he = who=20 prays nor he who does works nor he who confesses the Creed = of the=20 Church is pleasing to God, but only he who acts, confesses, = and=20 prays according to the spirit of Christ living within him. = All men=20 have not the same faith or the same hope or the same love; = for a man=20 may love the flesh, fix his hope on the world, and confess = his=20 belief in a lie; he may also love and hope and believe not = fully,=20 but only in part; and the Church calls his faith, faith, and = his=20 hope, hope, and his love, love; for he calls them so, and = she will=20 not dispute with him concerning words; but what she herself = calls=20 faith, hope, and love are the gifts of the Holy Spirit, and = she=20 knows that they are true and perfect.

    The Creed

    THE HOLY CHURCH CONFESSES her faith by her whole life; by = her=20 doctrine, which is inspired by the Holy Ghost; by her = Sacraments in=20 which the Holy Ghost works; and by her rites, which He = directs. And=20 the Niceno-Constantinopolitan Symbol is pre-eminently called = her=20 Confession of Faith.

    In the Niceno-Constantinopolitan Symbol is comprised the=20 confession of the Church's doctrine; but, in order that it = might be=20 known that the hope of the Church is inseparable from her = doctrine,=20 it likewise confesses her hope; for it is said: 'we look = for,' and=20 not merely, 'we believe in,' that which is to come.

    The Niceno-Constantinopolitan Symbol, the full and = complete=20 Confession of the Church, from which she allows nothing to = be=20 omitted and to which she permits nothing to be added, is as = follows=20 :."I believe in one God, Father, Almighty, Maker of Heaven = and=20 Earth, and of all things visible and invisible: And in one = Lord=20 Jesus Christ, the only-begotten Son of God, begotten of the = Father=20 before all ages; Light from Light, True God from True God, = begotten,=20 not made; of one essence with the Father, through Whom all = things=20 were made: Who for us men, and for our salvation, came down = from=20 Heaven, and was incarnate by the Holy Spirit and the Virgin = Mary,=20 and became Man: And was crucified for us under Pontius = Pilate, and=20 suffered and was buried: And He rose on the third day = according to=20 the Scriptures: And ascended into Heaven, and sits at the = right hand=20 of the Father: And He is coming again with glory to judge = the living=20 and the dead: And His Kingdom will have no end: And in the = Holy=20 Spirit, the Lord, the Giver of Life, Who proceeds from the = Father,=20 Who with the Father and the Son is equally worshipped and = glorified,=20 Who spoke by the Prophets: And in One, Holy, Catholic and = Apostolic=20 Church. I confess one Baptism for the remission of sins. I = look for=20 the Resurrection of Dead and the Life of the Age to come. = Amen."

    This confession, just as also the whole life of the = Spirit, is=20 comprehensible only to one who believes and is a member of = the=20 Church. It contains within itself mysteries inaccessible to = the=20 inquiring intellect, and manifest only to God Himself, and = to those=20 to whom He makes them manifest for an inward and living, not = a dead=20 and outward, knowledge. It contains within itself the = mystery of the=20 existence of God not only in relation to His outward action = upon=20 creation, but also to His inward eternal being. Therefore = the pride=20 of reason and of illegal domination, which appropriated to = itself,=20 in opposition to the decree of the whole Church (pronounced = at the=20 Council of Ephesus), the right to add its private = explanations and=20 human hypotheses to the Niceno-Constantinopolitan Symbol, is = in=20 itself an infraction of the sanctity and inviolability of = the=20 Church. Just as the very pride of the separate Churches, = which dared=20 to change the Symbol of the whole Church without the consent = of=20 their brethren, was inspired by a spirit not of love, and = was a=20 crime against God and the Church, so also their blind = wisdom, which=20 did not comprehend the mysteries of God, was a distortion of = the=20 faith; for faith is not preserved where love has grown weak. = Wherefore the addition of the words filioque contains a sort = of=20 imaginary dogma, unknown to any one of the writers well = pleasing to=20 God, or of the Bishops or successors of the Apostles in the = first=20 ages of the Church, and not spoken by Christ our Saviour. As = Christ=20 spoke clearly, so did and does the Church clearly confess = that the=20 Holy Ghost proceedeth from the Father; for not only the = outward, but=20 also the inward, mysteries of God were revealed by Christ, = and by=20 the Spirit of Faith, to the holy Apostles and to the holy = Church.=20 When Theodoret called all who confessed the procession of = the Holy=20 Ghost from the Father and the Son blasphemers, the Church, = while=20 detecting his many errors, in this case approved his = judgment by an=20 eloquent silence. The Church does not deny that the Holy = Spirit is=20 sent not only by the Father, but also by the Son; the Church = does=20 not deny that the Holy Ghost is communicated to all rational = creatures not only from the Father but also through the Son; = but=20 what she does reject is that the Holy Ghost had the = principle of His=20 procession in the Godhead itself, not merely from the = Father, but=20 also from the Son. He who has renounced the spirit of love = and=20 divested himself of the gifts of grace cannot any longer = possess=20 inward knowledge that is faith, but limits himself to mere = outward=20 knowledge; wherefore he can only know what is external, and = not the=20 inner mysteries of God. Communities of Christians which had = broken=20 away from the Holy Church could no longer confess (inasmuch = as they=20 now could not comprehend with the Spirit) the procession of = the Holy=20 Ghost, in the Godhead itself, from the Father only; but from = that=20 time they were obliged to confess only the external mission = of the=20 Spirit into all creation, a mission which comes to pass, not = only=20 from the Father, but also through the Son. They preserved = the=20 external form of the faith, but they lost the inner meaning = and the=20 grace of God; as in their confession, so also in their = life.

    The Church and Its Mysteries

    HAVING CONFESSED her faith in the Tri-hypostatic Deity, = the=20 Church confesses her faith in herself, because she = acknowledges=20 herself to be the instrument and vessel of divine grace, and = acknowledges her works as the works of God, not as the works = of the=20 individuals of whom, in her visible manifestation [upon = earth], she=20 is composed. In this confession she shows that knowledge = concerning=20 her essence and being is likewise a gift of grace, granted = from=20 above, and accessible to faith alone and not to reason.

    For what would be the need for me to say, "I believe," if = I=20 already knew? Is not faith the evidence of things not seen? = But the=20 visible Church is not the visible society of Christians, but = the=20 Spirit of God and the grace of the Sacraments living in this = society. Wherefore even the visible Church is visible only = to the=20 believer; for to the unbeliever a sacrament is only a rite, = and the=20 Church merely a Society. The believer, while with the eyes = of the=20 body and of reason he sees the Church in her outward = manifestations=20 only, by the Spirit takes knowledge of her in her sacraments = and=20 prayers and works well pleasing to God. Wherefore he does = not=20 confuse her with the society which bears the name of = Christians, for=20 not every one that saith, "Lord, Lord," really belongs to = the chosen=20 race and to the seed of Abraham. But the true Christian = knows by=20 faith that the One Holy Catholic and Apostolic Church will = never=20 disappear from the face of the earth until the last judgment = of all=20 creation, that she will remain on earth invisible to fleshly = eyes,=20 or to the understanding which is wise according to the = flesh, among=20 the visible society of Christians, exactly in the same way = as she=20 remains visible to the eye of faith in the Church beyond the = grave,=20 but invisible to the bodily eyes. But the Christian also = knows, by=20 means of the faith, that the Church upon earth, although it = is=20 invisible, is always clothed in a visible form; that there = neither=20 was, nor could have been, nor ever will be a time in which = the=20 sacraments will be mutilated, holiness will be dried up, or = doctrine=20 will be corrupted; and that he is no Christian who cannot = say where,=20 from the time of the Apostles themselves, the holy = Sacraments have=20 been and are being administered, where doctrine was and is=20 preserved, where prayers were and are being sent up to the = throne of=20 grace. The Holy Church confesses and believes that the sheep = have=20 never been deprived of their Divine Pastor, and that the = Church=20 never could either err for want of understanding =E2=80=94 = for the=20 understanding of God dwells within her =E2=80=94 or submit = to false=20 doctrines for want of courage =E2=80=94 for within her = dwells the might of=20 the Spirit of God.

    Believing in the word of God's promise, which has named = all the=20 followers of Christ=E2=80=99s doctrine the friends of Christ = and His=20 brethren, and in Him the adopted sons of God, the Holy = Church=20 confesses the paths by which it pleases God to lead fallen = and dead=20 humanity to reunion in the spirit of grace and life. = Wherefore,=20 having made mention of the prophets, the representatives of = the age=20 of the Old Testament, she confesses Sacraments, through = which, in=20 the Church of the New Testament, God sends down His grace = upon men,=20 and more especially she confesses the Sacrament of Baptism = for the=20 remission of sins, as containing within itself the principle = of all=20 the others; for through Baptism alone does a man enter into = the=20 unity of the Church, which is the custodian of all the rest = of the=20 Sacraments.

    Confessing one Baptism for the remission of sins, as a = Sacrament=20 ordained by Christ Himself for entrance into the Church of = the New=20 Testament, the Church does not judge those who have not = entered into=20 communion with her through Baptism, for she knows and judges = herself=20 only. God alone knows the hardness of the heart, and He = judges the=20 weaknesses of reason according to truth and mercy. Many have = been=20 saved and have received inheritance without having received = the=20 Sacrament of Baptism with water; for it was instituted only = for the=20 Church of the New Testament. He who rejects it rejects the = whole=20 Church and the Spirit of God which lives within her; but it = was not=20 ordained for man from the beginning, neither was it = prescribed to=20 the Church of the Old Testament. For if any one should say = that=20 circumcision was the Baptism of the Old Testament, he = rejects=20 Baptism for women, for whom there was no circumcision; and = what will=20 he say about the Patriarchs from Adam to Abraham, who did = not=20 receive the seal of circumcision? And in any case does not = he=20 acknowledge that outside the Church of the New Testament the = Sacrament of Baptism was not of obligation? If he will say = that it=20 was on behalf of the Church of the Old Testament that Christ = received Baptism, who will place a limit to the = loving-kindness of=20 God, who took upon Himself the sins of the world? Baptism is = indeed=20 of obligation; for it alone is the door into the Church of = the New=20 Testament, and in Baptism alone does man testify his assent = to the=20 redeeming action of grace. Wherefore also in Baptism alone = is he=20 saved.

    Moreover, we know that in confessing one = Baptism, as the=20 beginning of all Sacraments, we do not reject the others; = for,=20 believing in the Church, we, together with her, confess = Seven=20 Sacraments, namely, Baptism, the Eucharist, Laying on of = Hands,=20 Confirmation with Chrism, Marriage, Penance, and Unction of = the=20 Sick. There are also many other Sacraments; for every work = which is=20 done in faith, love, and hope, is suggested to man by the = Spirit of=20 God, and invokes the unseen Grace of God. But the Seven = Sacraments=20 are in reality not accomplished by any single individual who = is=20 worthy of the mercy of God, but by the whole Church in the = person of=20 an individual, even though he be unworthy.

    Concerning the Sacrament of the Eucharist = (Communion)=20 the Holy Church teaches that in it the change of bread and = wine into=20 the Body and Blood of Christ is verily accomplished. She = does not=20 reject the word 'Transubstantiation'; but she does not = assign to it=20 that material meaning which is assigned to it by the = teachers of the=20 Churches which have fallen away. The change of the bread and = wine=20 into the Body and Blood of Christ is accomplished in the = Church and=20 for the Church. If a man receive the consecrated Gifts, or = worship=20 them, or think on them with faith, he verily receives, = adores, and=20 thinks on the Body and Blood of Christ. If he receive = unworthily he=20 verily rejects the Body and Blood of Christ; in any case, in = faith=20 or in unbelief, he is sanctified or condemned by the Body = and Blood=20 of Christ. But this Sacrament is in the Church and not for = the=20 outside world, not for fire, not for irrational creatures, = not for=20 corruption, and not for the man who has not heard the law of = Christ=20 in the Church itself (we are speaking of the visible = Church), to the=20 elect and to the reprobate the Holy Eucharist is not a mere=20 commemoration concerning the mystery of redemption, it is = not a=20 presence of spiritual gifts within the bread and wine, it is = not=20 merely a spiritual reception of the Body and Blood of = Christ, but is=20 His true Body and Blood. Not in spirit alone was Christ = pleased to=20 unite Himself with the faithful, but also in Body and in = Blood; in=20 order that that union might be complete, and not only = spiritual but=20 also corporal. Both nonsensical explanations concerning the=20 relations of the holy Sacrament to elements and irrational = creatures=20 (when the Sacrament was instituted for the Church alone), = and that=20 spiritual pride which despises body and blood and rejects = the=20 corporal union with Christ, are equally opposed to the = Church. We=20 shall not rise again without the body, and no spirit, except = the=20 Spirit of God, can be said to be entirely incorporeal. He = that=20 despises the body sins through pride of spirit.

    Of the Sacrament of Ordination the Holy Church = teaches=20 that through it the grace which brings the Sacraments into = effect is=20 handed on in succession from the Apostles and from Christ = Himself:=20 not as if no Sacrament could be brought to effect otherwise = than=20 through Ordination (for every Christian is able through = Baptism to=20 open the door of the Church to an infant or a Jew or a = heathen), but=20 that Ordination contains within itself all the fullness of = grace=20 given by Christ to His Church. And the Church herself, in=20 Communicating to her members the Fullness of spiritual = gifts, in the=20 strength of the freedom given her by God, has appointed = differences=20 in the grades of Ordination. The Presbyter who performs all = the=20 Sacraments except Ordination has one gift, the Bishop who = performs=20 Ordination has another; and higher than the gift of the = Episcopate=20 there is nothing. The Sacrament gives to him who receives it = this=20 great significance that, even if he be unworthy, yet in = performing=20 his Sacramental service his action necessarily proceeds not = from=20 himself, but from the whole Church, that is from Christ = living=20 within her. If Ordination ceased, all the Sacraments except = Baptism=20 would also cease; and the human race would be torn away from = grace:=20 for the Church herself would then bear witness that Christ = had=20 departed from her.

    Concerning the Sacrament of Confirmation with = Chrism,=20 the Church teaches that in it the gifts of the Holy Ghost = are=20 conferred upon the Christian, confirming his faith and = inward=20 holiness: and this Sacrament is by the will of the Holy = Church=20 performed not by Bishops only, but also by Presbyters, = although the=20 Chrism itself can only be blessed by a Bishop.

    Of the Sacrament of Marriage the Holy Church = teaches=20 that the grace of God, which blesses the succession of = generations=20 in the temporal existence of the human race and the holy = union of=20 man and woman for the organization of the family, is a = sacramental=20 gift imposing upon those who receive it a high obligation of = mutual=20 love and spiritual holiness, through which that which = otherwise is=20 sinful and material is endued with righteousness and purity. = Wherefore the great teachers of the Church, the Apostles, = recognize=20 the Sacrament of marriage even amongst the heathen: for = while they=20 forbid concubinage, they confirm marriage between Christians = and=20 heathens; saying that the man is sanctified by the believing = wife,=20 and the wife by the believing husband (1 Cor. 7. 14). These = words of=20 the Apostle do not mean that; an unbeliever could be saved = by his or=20 her union with a believer, but that the marriage is = sanctified: for=20 it is not the person, but the husband or wife, who is = sanctified.=20 One person is not saved through another, but the husband or = the wife=20 is sanctified in relation to the marriage itself. And thus = marriage=20 is not unclean, even amongst idolaters; but they themselves = know not=20 of the grace of God given unto them. The Holy Church through = her=20 ordained ministers acknowledges and blesses the union, = blessed by=20 God, of husband and wife. Wherefore marriage is not a mere = rite but=20 a true Sacrament. And it receives its accomplishment in the = Holy=20 Church, for in her alone is every holy thing accomplished in = its=20 fullness.

    Concerning the Sacrament of Penance the Holy = Church=20 teaches that without it the spirit of man cannot be cleansed = from=20 the bondage of sin and of sinful pride: that he himself = cannot remit=20 his own sins (for we have only the power to condemn, not to = justify=20 ourselves), and that the Church alone has the power of = justifying,=20 for within her lives the fullness of the Spirit of Christ. = We know=20 that the first one who entered the Kingdom of Heaven after = the=20 Savior was the one who condemned himself and repented = (thief) saying=20 on the cross: "We receive the due reward of our = deeds" (Luke=20 23:41). Because of this repentance he received absolution = from Him=20 who alone can absolve, and who gave this authority to His = Church=20 (John 20:23).

    Of the Sacrament of Anointing with consecrated = oil=20 [Unction of the Sick] the Holy Church teaches, that in it is = perfected the blessing of the whole fight (1 Tim. 4:7) which = has=20 been endured by a man in his life upon earth, of all the = journey=20 which has been gone through by him in faith and humility, = and that=20 in Unction of the Sick the divine verdict itself is = pronounced upon=20 man's earthly frame, healing it, when all medicinal means = are of no=20 avail, or else permitting death to destroy the corruptible = body,=20 which is no longer required for the Church on earth or the=20 mysterious ways of God.

    Faith and Life in Church Unity

    THE CHURCH, even upon earth, lives, not an earthly human = life,=20 but a life of grace which is divine. Wherefore not only each = of her=20 members, but she herself as a whole, solemnly calls herself = "Holy."=20 Her visible manifestation is contained in the Sacraments, = but her=20 inward life in the gifts of the Holy Spirit, in faith, hope, = and=20 love. Oppressed and persecuted by enemies without, at times = agitated=20 and lacerated within by the evil passions of her children, = she has=20 been and ever will be preserved without wavering or change = wherever=20 the Sacraments and spiritual holiness are preserved. Never = is she=20 either disfigured or in need of reformation. She lives not = under a=20 law of bondage, but under a law of liberty. She neither = acknowledges=20 any authority over her, except her own, nor any tribunal, = but the=20 tribunal of faith (for reason does not comprehend her), and = she=20 expresses her love, her faith, and her hope in her prayers = and=20 rites, suggested to her by the Spirit of truth and by the = grace of=20 Christ. Wherefore her rites themselves, even if they are not = unchangeable (for they are composed by the spirit of liberty = and may=20 be changed according to the judgment of the Church) can = never, in=20 any case, contain any, even the smallest, admixture of error = or=20 false doctrine. And the rites (of the Church) while they are = unchanged are of obligation to the members of the Church; = for in=20 their observance is the joy of holy unity.

    External unity is the unity manifested in the communion = of=20 Sacraments; while internal unity is unity of spirit. Many = (as for=20 instance some of the martyrs) have been saved without having = been=20 made partakers of so much as one of the Sacraments of the = Church=20 (not even of Baptism) but no one is saved without partaking = of the=20 inward holiness of the Church, of her faith, hope, and love: = for it=20 is not works which save, but faith. And faith, that is to = say, true=20 and living faith, is not twofold, but single. Wherefore both = those=20 who say that faith alone does not save, but that works also = are=20 necessary, and those who say that faith saves without works, = are=20 void of understanding; for if there are no works, then faith = is=20 shown to be dead; and, if it be dead, it is also untrue; for = in true=20 faith there is Christ the truth and the life; but, if it be = not=20 true, then it is false, that is to say, mere external = knowledge. But=20 can that which is false save a man? But if it be true, then = it is=20 also a living faith, that is to say, one which does works; = but if it=20 does works, what works are still required?

    The divinely inspired Apostle saith: "Show me the = faith of=20 which thou boastest thyself by thy works, even as I show my = faith by=20 my works." Does he acknowledge two faiths? No, but = exposes a=20 senseless boast. "Thou believest in God, but the devils = also=20 believe." Does he acknowledge that there is faith in = devils? No,=20 but he detects the falsehood which boasts itself of a = quality which=20 even devils possess. "As the body," saith he, = "without the=20 soul is dead, so faith without works is dead also." Does = he=20 compare faith to the body and works to the Spirit? No, for = such a=20 simile would be untrue; but the meaning of his words is = clear. Just=20 as a body without a soul is no longer a man, and cannot = properly be=20 called a man, but a corpse, so faith also that does no works = cannot=20 be called true faith, but false; that is to say, an external = knowledge, fruitless, and attainable even by devils. That = which is=20 written simply ought also to be read simply. Wherefore those = who=20 rely upon the Apostle James for a proof that there is a dead = faith=20 and a living faith, and as it were two faiths, do not = comprehend the=20 words of the Apostle; for the Apostle bears witness not for = them,=20 but against them. Likewise when the Great Apostle of the = Gentiles=20 says, 'What is the use of faith without love, even of such a = faith=20 as would remove mountains?" (1 Cor. 13:2) he does not = maintain the=20 possibility of such faith without love: but assuming its = possibility=20 he shows that it would be useless. Holy Scripture ought not = to be=20 read in the spirit of worldly wisdom, which wrangles over = words, but=20 in the spirit of the wisdom of God, and of spiritual = simplicity. The=20 Apostle, in defining faith, says, "it is the evidence of = things=20 unseen, and the confidence of things hoped for" (not = merely of=20 things awaited, or things to come), but if we hope, we also = desire,=20 and if we desire, we also love; for it is impossible to = desire that=20 which a man loves not. Or have the devils also hope? = Wherefore there=20 is but one faith, and when we ask, "Can true faith save = without=20 works?" we ask a senseless question; or rather no question = at all:=20 for true faith is a living faith which does works; it is = faith in=20 Christ, and Christ in faith.

    Those who have mistaken a dead faith, that is to say, a = false=20 faith, or mere external knowledge, for true faith, have gone = so far=20 in their delusion that, without knowing it themselves, they = have=20 made of it an eighth Sacrament. The Church has faith, but it = is a=20 living faith; for she has also sanctity. But if one man or = one=20 bishop is necessarily to have the faith, what are we to say? = Has he=20 sanctity? No, for it may be he is notorious for crime and=20 immorality. But the faith is to abide in him even though he = be a=20 sinner. So the faith within him is an eighth Sacrament; = inasmuch as=20 every Sacrament is the action of the Church in an = individual, even=20 though he be unworthy. But through this Sacrament what sort = of faith=20 abides in him? A living faith? No, for he is a sinner. But a = dead=20 faith, that is to say, external knowledge, is attainable, = even by=20 devils. And is this to be an eighth Sacrament? Thus does = departure=20 from the truth bring about its own punishment.

    We must understand that neither faith nor hope nor love = saves of=20 itself (for will faith in reason, or hope in the world, or = love for=20 the flesh save us?). No, it is the object of faith which = saves. If a=20 man believes in Christ, he is saved in his faith by Christ; = if he=20 believes in the Church, he is saved by the Church; if he = believes in=20 Christ's Sacraments, he is saved by them; for Christ our God = is in=20 the Church and the Sacraments. The Church of the Old = Testament was=20 saved by faith in a Redeemer to come. Abraham was saved by = the same=20 Christ as we. He possessed Christ in hope, while we possess = Him in=20 joy. Wherefore he who desires Baptism is baptized in will; = while he=20 who has received Baptism possesses it in joy. An identical = faith in=20 Baptism saves both of them. But a man may say, "if faith in = Baptism=20 saves, what is the use of being actually baptized?" If he = does not=20 receive Baptism what did he wish for? It is evident that the = faith=20 which desires Baptism must be perfected by the reception of = Baptism=20 itself, which is its joy. Therefore also the house of = Cornelius=20 received the Holy Ghost before he received Baptism, while = the eunuch=20 was filled with the same Spirit immediately after Baptism = (Acts 10,=20 44-47, 8. 38, cf. 2. 38). For God can glorify the Sacrament = of=20 Baptism just as well before, as after, its administration. = Thus the=20 difference between the opus operans and opus = operatum=20 disappears. We know that there are many persons who have not = christened their children, and many who have not admitted = them to=20 Communion in the Holy Mysteries, and many who have not = confirmed=20 them: but the Holy Church understands things otherwise, = christening=20 infants and confirming them and admitting them to Communion. = She has=20 not ordained these things in order to condemn unbaptized = children,=20 whose angels do always behold the face of God (Matt. 18:10); = but she=20 has ordained this, according to the spirit of love which = lives=20 within her, in order that the first thought of a child = arriving at=20 years of discretion should be, not only a desire, but also a = joy for=20 sacraments which have been already received. And can one = know the=20 joy of a child who to all appearances has not yet arrived at = discretion? Did not the prophet, even before His birth, = exult for=20 joy concerning Christ (St. Luke 1. 41)? Those who have = deprived=20 children of Baptism and Confirmation and Communion are they = who,=20 having inherited the blind wisdom of blind heathendom, have = not=20 comprehended the majesty of God's Sacraments, but have = required=20 reasons and uses for everything and, having subjected the = doctrine=20 of the Church to scholastic explications, will not even pray = unless=20 they see in the prayer some direct goal or advantage. But = our law is=20 not a law of bondage or of hireling service, laboring for = wages, but=20 a law of the adoption of sons, and of love which is = free.

    We know that when any one of us falls he falls alone; but = no one=20 is saved alone. He who is saved is saved in the Church, as a = member=20 of her, and in unity with all her other members. If any one=20 believes, he is in the communion of faith; if he loves, he = is in the=20 communion of love; if he prays, he is in the communion of = prayer.=20 Wherefore no one can rest his hope on his own prayers, and = every one=20 who prays asks the whole Church for intercession, not as if = he had=20 doubts of the intercession of Christ, the one Advocate, but = in the=20 assurance that the whole Church ever prays for all her = members. All=20 the angels pray for us, the apostles, martyrs, and = patriarchs, and=20 above them all, the Mother of our Lord, and this holy unity = is the=20 true life of the Church. But if the Church, visible and = invisible,=20 prays without ceasing, why do we ask her for her prayers? Do = we not=20 entreat mercy of God and Christ, although His mercy = preventeth our=20 prayer? The very reason that we ask the Church for her = prayers is=20 that we know that she gives the assistance of her = intercession even=20 to him that does not ask for it, and to him that asks she = gives it=20 in far greater measure than he asks: for in her is the = fullness of=20 the Spirit of God. Thus we glorify all whom God has = glorified and is=20 glorifying; for how should we say that Christ is living = within us,=20 if we do not make ourselves like unto Christ? Wherefore we = glorify=20 the Saints the Angels, and the Prophets, and more than all = the most=20 pure Mother of the Lord Jesus, not acknowledging her either = to have=20 been conceived without sin, or to have been perfect (for = Christ=20 alone is without sin and perfect), but remembering that the=20 pre-eminence, passing all understanding, which she has above = all=20 God's creatures was borne witness to by the Angel and by = Elizabeth=20 and, above all, by the Saviour Himself when He appointed = John, His=20 great Apostle and seer of mysteries, to fulfill the duties = of a son=20 and to serve her.

    Just as each of us requires prayers from all, so each = person owes=20 his prayers on behalf of all, the living and the dead, and = even=20 those who are as yet unborn, for in praying, as we do with = all the=20 Church, that the world may come to the knowledge of God, we = pray not=20 only for the present generation, but for those whom God will = hereafter call into life. We pray for the living that the = grace of=20 God may be upon them, and for the dead that they may become = worthy=20 of the vision of God's face. We know nothing of an = intermediate=20 state of souls, which have neither been received into the = kingdom of=20 God, nor condemned to torture, for of such a state we have = received=20 no teaching either from the Apostles or from Christ; we do = not=20 acknowledge Purgatory, that is, the purification of souls by = sufferings from which they may be redeemed by their own = works or=20 those of others: for the Church knows nothing of salvation = by=20 outward means, nor any sufferings whatever they may be, = except those=20 of Christ; nor of bargaining with God, as in the case of a = man=20 buying himself off by good works.

    All such heathenism as this remains with the inheritors = of the=20 wisdom of the heathen, with those who pride themselves in = place, or=20 name, or in territorial dominion, and who have instituted an = eighth=20 Sacrament of dead faith. But we pray in the spirit of love, = knowing=20 that no one will be saved otherwise than by the prayer of = all the=20 Church, in which Christ lives, knowing and trusting that so = long as=20 the end of time has not come, all the members of the Church, = both=20 living and departed, are being perfected incessantly by = mutual=20 prayer. The Saints whom God has glorified are much higher = than we,=20 but higher than all is the Holy Church, which comprises = within=20 herself all the Saints, and prays for all, as may be seen in = the=20 divinely inspired Liturgy. In her prayer our prayer is also = heard;=20 however unworthy we may be to be called sons of the Church. = If,=20 while worshipping and glorifying the Saints, we pray that = God may=20 glorify them, we do not lay ourselves open to the charge of = pride;=20 for to us who have received permission to call God "Our = Father"=20 leave has also been granted to pray, "Hallowed be Thy = Name, Thy=20 Kingdom come, Thy will be done." And if we are permitted = to pray=20 of God that He will glorify His Name, and accomplish His = Will, who=20 will forbid us to pray Him to glorify His Saints, and to = give repose=20 to His elect? For those indeed who are not of the elect we = do not=20 pray, just as Christ prayed not for the whole world, but for = those=20 whom the Lord had given unto Him (St. John 17). Let no one = say:=20 "What prayer shall I apportion for the living or the = departed, when=20 my prayers are insufficient even for myself?" For if he is = not able=20 to pray, of what use would it be to pray even for himself? = But in=20 truth the spirit of love prays in him. Likewise let him not = say:=20 "What is the good of my prayer for another, when he prays = for=20 himself, and Christ Himself intercedes for him?" When a man = prays,=20 it is the spirit of love which prays within him. Let him not = say:=20 "It is even now impossible to change the judgment of God," = for his=20 prayer itself is included in the ways of God, and God = foresaw it. If=20 he be a member of the Church his prayer is necessary for all = her=20 members. If the hand should say that it did not require = blood from=20 the rest of the body, and that it would not give its own = blood to=20 it, the hand would wither. So a man is also necessary to the = Church,=20 as long as he is in her; and, if he withdraws himself from = communion=20 with her, he perishes himself and will cease to be any = longer a=20 member of the Church. The Church prays for all, and we pray = together=20 for all; but our prayer must be true, and a true expression = of love,=20 and not a mere form of words. Not being able to love all = men, we=20 pray for those whom we love, and our prayer is not = hypocritical; but=20 we pray God that we may be able to love all and pray for all = without=20 hypocrisy. Mutual prayer is the blood of the Church, and the = glorification of God her breath. We pray in a spirit of = love, not of=20 interest, in the spirit of filial freedom, not of the law of = the=20 hireling demanding his pay. Every man who asks: "What use is = there=20 in prayer?" acknowledges himself to be in bondage. True = prayer is=20 true love.

    Love and unity are above everything, but love = expresses=20 itself in many ways: by works, by prayer, and by spiritual = songs.=20 The Church bestows her blessing upon all these expressions = of love.=20 If a man cannot express his love for God by word, but = expresses it=20 by a visible representation, that is to say an image (icon), = will=20 the Church condemn him? No, but she will condemn the man who = condemns him, for he is condemning another's love. We know = that=20 without the use of an image men may also be saved and have = been=20 saved, and if a man's love does not require an image he will = be=20 saved without one; but if the love of his brother requires = an image,=20 he, in condemning this brother's love, condemneth himself; = if a man=20 being a Christian dare not listen without a feeling of = reverence to=20 a prayer or spiritual song composed by his brother, how dare = he look=20 without reverence upon the image which his love, and not his = art,=20 has produced? The Lord Himself, who knows the secrets of the = heart,=20 has designed more than once to glorify a prayer or psalm; = will a man=20 forbid Him to glorify an image or the graves of the Saints? = One may=20 say: "The Old Testament has forbidden the representation of = God;"=20 but does he, who thus thinks he understands better than Holy = Church=20 the words which she herself wrote (that is, the Scriptures), = not see=20 that it was not a representation of God which the Old = Testament=20 forbade (for it allowed the Cherubim, and the brazen = serpent, and=20 the writing of the Name of God), but that it forbade a man = to make=20 unto himself a god in the similitude of any object in earth = or in=20 heaven, visible or even imaginary?

    If a man paints an image to remind him of the invisible = and=20 inconceivable God, he is not making to himself an idol. If = he=20 imagines God to himself and thinks that He is like to his=20 imagination, he maketh to himself an idol =E2=80=94 that is = the meaning of=20 the prohibition in the Old Testament. But an image [eikon] = (that is=20 to say, the Name of God painted in colors), or a = representation of=20 His Saints, made by love, is not forbidden by the spirit of = truth.=20 Let none say, "Christians are going over to idolatry;" for = the=20 spirit of Christ which preserves the Church is wiser than a = man's=20 calculating wisdom. Wherefore a man may indeed be saved = without=20 images, but he must not reject images.

    The Church accepts every rite which expresses = spiritual=20 aspiration towards God, just as she accepts prayer and = images=20 [eikons], but she recognizes as higher than all rites the = holy=20 Liturgy, in which is expressed all the fullness of the = doctrine and=20 spirit of the Church; and this, not only by conventional = signs or=20 symbols of some kind, but by the word of life and truth = inspired=20 from above. He alone knows the Church who knows the Liturgy. = Above=20 all is the unity of holiness and love.

    Salvation

    THE HOLY CHURCH, in confessing that she looks for the=20 Resurrection of the dead and the final judgment of all = mankind,=20 acknowledges that the perfecting of all her members will be=20 fulfilled together with her own, and that the future life = pertains,=20 not only to the spirit, but also to the spiritual body; for = God=20 alone is a perfectly incorporeal Spirit. Wherefore she = rejects the=20 pride of those who preach a doctrine of an incorporeal state = beyond=20 the grave, and consequently despise the body, in which = Christ rose=20 from the dead. This body will not be a fleshly body, but = will be=20 like unto the corporeal state of the Angels, inasmuch as = Christ=20 Himself said that we shall be like unto the Angels.

    In the last Judgment our justification in Christ will be = revealed=20 in its fullness; not our sanctification only, but also our=20 justification, for no man has been or is as yet completely=20 sanctified, but there is still need of justification. Christ = worketh=20 all that is good in us, whether it be in faith or in hope or = in=20 love; while we only submit ourselves to His working, but no = man=20 submits himself wholly. Therefore there is still need of=20 justification by the sufferings and blood of Christ. Who, = then, can=20 continue to speak of the merits of his own works, or of a = treasury=20 of merits and prayers? Only those who are still living under = a law=20 of bondage. Christ works all good in us, but we never wholly = submit=20 ourselves, none, not even the Saints, as the Saviour Himself = has=20 said. Grace works all, and grace is given freely and to all, = that=20 none shall be able to murmur, but not equally to all, not = according=20 to predestination, but according to foreknowledge, as the = Apostle=20 says. A smaller talent indeed is given to the man in whom = the Lord=20 has foreseen negligence, in order that the rejection of a = greater=20 gifts should not serve to greater condemnation. And we do = not=20 increase the talents which have been intrusted to us = ourselves, but=20 they are put out to the exchangers, in order that even here = there=20 should not be any merit of ours, but only non-resistance to = the=20 grace which causes the increase. Thus the distinction = between=20 "sufficient" and "effectual" grace disappears. Grace worketh = all, if=20 a man submits to it the Lord is perfected in- him, and = perfects him;=20 but let not a man boast himself in his obedience, for his = obedience=20 itself is of grace. But we never submit ourselves wholly: = wherefore=20 besides sanctification we ask also for justification.

    All is accomplished in the consummation of the general = judgement,=20 and the Spirit of God that is, the Spirit of faith, hope, = and love,=20 will reveal Himself in all His fullness, and every gift will = attain=20 its utmost perfection; but above them all will be love. Not = that it=20 is to be thought that faith and hope, which are the gifts of = God,=20 will perish (for they are not separable from love), but love = alone=20 will preserve its name, while faith, arriving at its = consummation,=20 will then have become full inward knowledge and sight; and = hope will=20 have become joy; for even on earth we know that the stronger = it is,=20 the more joyful it is.

    Unity of Orthodoxy

    BY THE WILL OF GOD the Holy Church, after the falling = away of=20 many schisms, and of the Roman Patriarchate, was preserved = in the=20 Greek Dioceses and Patriarchates, and only those communities = can=20 acknowledge one another as fully Christian which preserve = their=20 unity with the Eastern Patriarchates, or enter into this = unity. For=20 there is one God and one Church, and within her there is = neither=20 dissension nor disagreement.

    And therefore the Church is called Orthodox, or Eastern, = or=20 Greco-Russian, but all these are only temporary = designations. The=20 Church ought not to be accused of pride for calling herself=20 Orthodox, inasmuch as she also calls herself Holy. When = false=20 doctrines shall have disappeared, there will be no further = need for=20 the name Orthodox, for then there will be no erroneous = Christianity.=20 When the Church shall have extended herself, or the fullness = of the=20 nations shall have entered into her, then all local = appellations=20 will cease; for the Church is not bound up with any = locality; she=20 neither boasts herself of any particular see or territory, = nor=20 preserves the inheritance of pagan pride; but she calls = herself One=20 Holy Catholic and Apostolic; knowing that the whole world = belongs to=20 her, and that no locality therein possesses any specia1=20 significance, but only temporarily can and does serve for = the=20 glorification of the name of God, according to His = unsearchable=20 will.

     
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