THE EMERALD #
Volume I #
PREFACE #
In presenting to the attention of lovers of reading this collection entitled “The Emerald”, I find it necessary to say a few words by way of explanation as to why I have taken upon myself the labor of publishing the aforementioned volume.
For many long years, those who love the truth have burned with a fervent desire to possess a collection of texts; yet, until now, no one has been able to find any means to achieve this cherished goal.
Indeed, several decades have passed during which our fathers labored unceasingly in the reading of the Divine Scriptures; and through such efforts, they attained a vast knowledge of the Holy Scriptures, of histories, and of other secular literature.
And so, just as diligent bees gather honey from many flowers, following their example, our spiritual leaders, from such a broad and deep investigation of Holy Scripture, have collected a rich treasury of material on tens of thousands of topics. And so that such an invaluable treasure and the God-loving labors of our illustrious fathers should not remain hidden in obscurity, I, a sinner and an unlearned man, having spent a long time in the wilderness and taking advantage of its silence and the freedom of time it affords, resolved to publish at least one-twentieth part of the above-mentioned material.
Let the wise reader not reproach me for having undertaken a task beyond my strength, though I possess no skill in publishing. I call to mind the words of Christ, who will say to the man that received one talent and buried it in the earth: “Cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth” (Gospel of Matthew, ch. 25, reading 105, verses 18 and 30). Hearing this fearful sentence, I am seized with dread. Therefore, with the help of the Creator of all things, I have undertaken the publication of “The Emerald.”
The purpose of our publication is directed wholly toward exposing all false cults and revealing the beauty of the truth in all its splendor. The desire to publish this collection has long burned in the hearts of many, but due to the oppressive circumstances of the times, it was not possible to embark upon this endeavor.
But now, by the providence of God, the opportunity has arisen to fulfill the desire of those who thirst to possess this precious pearl, by means of which there will be a real opportunity to find the harbor of salvation, which is none other than the Church of Christ.
If the readers use this collection with the fear of God, they will fully understand that the only true refuge of salvation is to be found in our concealed, truly Orthodox Christian community. And at the same time, they may become zealous defenders of the truth and skilled refuters of falsehood, with which the Nikonian, Austrian, and other societies abound.
It is not possible to include in a single volume the entire body of material required to refute all heretical, sectarian, and other such communities, due to the vast quantity of texts; therefore, I have primarily chosen to place at the center material directed against the Nikonians, the edinovertsy, the Austrians, the runaway-priestists, the Pomortsy, the netovtsy, the chapel-dwellers, and others.
The collection “The Emerald” consists of nearly 110 chapters; some of which contain around 25 articles, and many articles comprise up to 40 testimonies each.
A detailed table of contents has been compiled for the entire collection, indicating chapters, articles, and pages. In addition, to aid in the quicker discovery of subjects, an alphabetical index has also been included alongside.
May God grant that our labors bring forth abundant fruit to those who make use of our collection. We hope in God’s help, that the fulfillment of our task and the pastoral care of our God-loving leaders will not be in vain. Through the prayers of the faithful, may the Lord enlighten and instruct every reader of this collection, so that each discerning reader may become capable of separating the honorable from the vile—as the mouth of God shall be.
The least among men, and chief among sinners, the poor elder,
Vit.
CHAPTER I #
Preliminary Texts Before the Discourse
I: How to Approach the Reading of Holy Scripture #
Verse 1
When thou desirest to read, or to hear the one who readeth, first pray unto God.
Book of St. Ephraim the Syrian, Word 99, p. 257 and back
When you read, read with attention and a contrite heart, with deep reverence. Don’t rush through the verses or read just to get through the pages. If necessary, don’t hesitate to read a verse two or three times—or even more—so that you can understand its meaning. And when you’re about to begin reading, or listening to someone read, first pray to God with these words:
“O Lord Jesus Christ, open Thou mine ears and the eyes of mine heart, that I may hear Thy word and understand it, and do Thy will—for I am a stranger upon the earth. Lord, hide not Thy commandments from me, but open mine eyes that I may behold wondrous things out of Thy law. For in Thee do I trust, O my God: do Thou enlighten my heart.”
My brother, I urge you—always pray to God in this way, so that He may enlighten your mind and reveal to you the power of His word. Many have been misled by relying on their own understanding. Thinking themselves wise, they became fools. They misunderstood the Scriptures, fell into blasphemy, and perished.
And if, while reading, you come across a passage that seems ambiguous, be careful not to let the devil suggest in your thoughts: “This can’t really mean what it says—it must mean something else.” Do you not believe God? Then trust His words. Say to the evil one:
“Get thee behind me, Satan. I know that the words of God are pure words: as silver tried in a furnace of earth, purified seven times.”
There is nothing corrupt or twisted in them; all things in them are good to those who seek understanding and truth. I myself am ignorant and unlearned—but I believe that the Scriptures are spiritual. As the Apostle says, “The law is spiritual.”
So lift your eyes to heaven and say:
“Lord, I believe Thy words. I will not contradict them, but I trust in the words of Thy Holy Spirit. O Lord, save me, that I may find grace before Thee. I seek nothing else but salvation, that I may receive Thy mercy and compassion. For Thine is the kingdom and the power, now and forever. Amen.”
2: Why Was Man Created on Earth? #
Verse 1
“For we were not created to eat and drink… but to please the Lord, and to receive the good things to come.”
Book of St. John Chrysostom, Homily 98, p. 275
This mystery has not been revealed to all, and so many people remain unaware of it. As the philosopher Cyril once said: “We were not created to eat and drink, or to clothe ourselves in many-colored garments, but to please the Lord and to receive the good things to come.” But because we do not diligently study the Divine Scriptures, we have strayed from the true path.
Verse 2
“For we were not created to eat and drink… but to please the Lord and to receive the good things to come.”
Book of St. John Chrysostom, Homily 107, p. 307
This mystery has not been revealed to all, and so it is unknown to many people. As the philosopher Cyril said: “We were not created merely to eat and drink and wear fine clothing, but to please the Lord and receive the blessings of the life to come.” But since we do not examine the divine Scriptures, we have gone astray from the true path.
Verse 3
Man was created to keep the commandments of God.
Great Catechism, Chapter 3, p. 9 verso
Question: Why was man created?
Answer: For this purpose: that he might love God, glorify Him in the delights of paradise, and fulfill His commandments.
Verse 4
Man was created to praise and glorify God.
Great Catechism, Chapter 1, p. 1
Question: Why did God create man?
Answer: That he might know God, praise Him, worship Him always as God, and glorify Him—so that His mercy may be with him forever.
3: Man Was Created Free #
Verse 1
God created man free, that he might choose to do good or evil by his own will.
Book of St. John Chrysostom, Homily 101, pp. 286 and verso
St. John Chrysostom says: Everything has been given by God to man for understanding—both good and evil—and he does what he wills: whether good or evil. God neither forces him to do good nor compels him to do evil, but He created man with free will, so that by his own choice he might do good or evil.
Likewise, the devil cannot turn man away from doing good, nor compel him to do evil. But when a person chooses to do good, then God helps him. When a person chooses to do evil, the devil assists him in that path—while God withdraws His care from him.
God teaches man what is good, while the devil teaches what is evil. Yet in both cases, man remains free. If he does what is good, he will reign with the Lord for ages without end. But if he does what is evil, he will be tormented with the devil without end.
Verse 2
God knew that man would fall, yet created him out of mercy, giving him the possibility of repentance and return.
From the writings of Blessed Jerome, Hour 5, pp. 260–261
Q. Then if we fail to do what God has commanded, did He want to help us or not? If He wanted to help and did help, and still we did not do what He wished, then He is the one who was overcome, not us. But if He did not want to help, then the fault lies not with the one who wished to act, but with Him who could have helped, but refused.
A. You fail to see that your logic plunges into deep blasphemy: in either case, you make God out to be either powerless or envious. Instead of glorifying Him as the source and helper of all good, you reproach Him for not preventing evil. So then, shall we accuse Him for allowing the devil to exist, for tolerating evil in the world from the beginning until now?
These are the same questions Marcion and all the heretical dogs ask, those who tear apart the Old Testament and formulate this type of argument: God either knew that man would break His commandment in paradise, or He did not. If He knew, then the fault is not man’s, for he could not escape God’s foreknowledge. Rather, the fault is in the One who created him in such a way that he could not escape what was foreseen. But if God did not know, then you have stripped Him of His divinity, for foreknowledge is a necessary attribute of God.
By such reasoning, one would blame God even for choosing Saul, who became an ungodly king, and accuse the Savior either of ignorance or of injustice for saying in the Gospel: “Have not I chosen you twelve, and one of you is a devil?” (John 6:70).
Why did He choose Judas the betrayer? Why did He entrust him with the money-box, knowing he was a thief?
Do you want to know the reason? God judges based on the present, not the future. He does not condemn a man simply because He knows that he will later fall away. Instead, in His goodness and ineffable mercy, He chooses a person while he is still good, and even though He foreknows that he will become evil, He still grants him the opportunity for conversion and repentance.
Verse 3
Man was endowed with free will.
Accurate Exposition of the Orthodox Faith, by St. John of Damascus. Ed. A. Bronzov, St. Petersburg, 1894, p. 79, Ch. 12 (§26)
Since it was fitting to do so, God formed man with His own hands, combining visible and invisible natures—creating him both in His image and after His likeness. The body He fashioned from the earth; the soul, endowed with reason and understanding, He gave through His own breath.
This is what we call the divine image. The phrase “in His image” refers to man’s rational nature and free will; and “after His likeness” means resemblance to God through virtue, insofar as such a thing is possible for man.
Verse 4
It is within our power to remain in virtue and to follow God.
Accurate Exposition of the Orthodox Faith, by St. John of Damascus, pp. 115–116, Ch. 30 (§44), “On Foreknowledge and Predestination”
We must understand that God foreknows all things, but He does not predestine everything. He foreknows what depends on us, but He does not predetermine it. God does not will sin to occur, nor does He compel anyone to do good by force.
Predestination is an act of divine command joined with foreknowledge. Accordingly, God predestines things that are outside of human control, based on His foreknowledge, and in harmony with His goodness and justice.
We should also recognize that virtue was placed in our nature by God, that He Himself is the source and cause of every good thing, and that without His aid and assistance, we are incapable of willing or doing any good at all. Nevertheless, it is within our power either to remain in virtue and follow God—who calls us to it—or to abandon virtue, which leads to sin and to following the devil, who tempts us without compulsion.
Evil, in truth, is nothing other than a departure from the good—just as darkness is the absence of light. Therefore, by staying in what is natural to us—that is, in virtue—we remain in harmony with our nature. But if we abandon virtue, we turn toward that which is against nature, and thus we fall into sin.
Verse 5
God did not create us for punishment, but in His goodness.
Accurate Exposition of the Orthodox Faith, by St. John of Damascus, Ch. 29, p. 114
It must be known that God desires beforehand that all should be saved and become partakers of His Kingdom. He did not create us to punish us, but in His goodness, that we might share in His divine goodness. And if sinners are punished, this He wills as a righteous Judge.
Verse 6
If man only knew what bliss he loses through self-will and laziness, he would weep without ceasing.
Book of St. John Chrysostom, Homily 107, pp. 307 verso
If man could only comprehend what blessedness he forfeits, and what glory and joy he deprives himself of when he is cast away from God and from His Saints—and into what torments he will fall because of his own self-will and laziness—then he would weep without ceasing, day and night, at every hour, and would pray to God with contrition and tears.
But because we have been robbed by the many deceitful devices of the devil—whether through laziness, or through lust, drunkenness, or various other evils—we have alienated ourselves from God. Therefore, we do not grasp how painful it will be to see others in glory, joy, and rest forever, while we ourselves are deprived of all of this. It would have been better never to have been born than to suffer such shame.
Let me offer a parable, brothers: Imagine a king or nobleman who prepares a feast for his invited guests. All of them arrive and are honored, each one as a friend of the host. But suppose one among them, for some fault, is commanded to stand aside and not eat. As he stands there watching the others eating, drinking, and rejoicing, would it not grieve him to be excluded from that small joy and celebration? Surely he would be filled with deep sorrow and humiliation.
How much greater will be the grief of those who are deprived of the Kingdom of Heaven and the joy of eternal blessings! “It were better for that man if he had not been born” (Mark 14:21). “For one day in Thy courts is better than a thousand elsewhere” (Psalm 83[84]:10).
Verse 7
If God allowed you to taste that blessedness for even half an hour, you would despise the whole world in order to gain it.
On the Faith, Ch. 30, pp. 281–283
Let us, then, reflect on all this and rise from the heavy sleep of sloth. Let us fear the great evils that threaten us. Where can we find true and lasting fear, if not through frequent reading of Scripture, and constant remembrance of Gehenna?
If we are terrified at the sight of a dead body, how much more ought we to tremble at the thought of unquenchable fire and the undying worm? God has warned us of these torments to keep us from falling into them.
When you see something beautiful or great in this life, remember the Kingdom—and you will no longer desire earthly things. When you face something fearful, think of Gehenna—and you will laugh at what once frightened you. When the body is stirred by lust, set before it the fire of damnation—and that desire will quickly die. If you feel the urge to speak harshly, remember the gnashing of teeth—and fear will become your bridle. If you long for indulgence, recall the sorrow and narrowness of that place—and you will be repulsed by all pleasure. If you are hard and unmerciful, remember the virgins whose lamps went out, who were shut out of the bridal chamber—and you will quickly become compassionate.
If you are lazy and careless, think of the servant who hid his talent—and you will become more diligent than fire. If greed consumes you, and you covet your neighbor’s wealth, consider the everlasting worm—and you will easily cast off your wrath and greed.
In this way, if we respond to our evil desires with such reminders, we will quickly cast away the passions of this present world and embrace the blessings to come.
This is why the holy writings speak so often and so powerfully about the Last Judgment and the torments of the damned—out of urgent spiritual necessity. These are not tales to frighten us, but to lead us to a God-pleasing life. And if a person is not corrected even by such great fear, then his hope for salvation is vain, and his claim to be a Christian is false. For “that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes” (Luke 12:47)—that is, with eternal stripes, not for a thousand years, nor for a hundred thousand, but for endless ages.
For this reason, the Saints, fearing such punishment, abandoned the vanity of this world. They fasted, wept, labored, and dedicated their entire lives to serving God—and thus inherited the Kingdom of Heaven.
Let us recall the saints, at least briefly, in honor of that Kingdom, which they attained. For it is fitting that we begin and end with the saints. St. John Chrysostom, in his epistle to Theodore, writes:
“Look to the heavens and let your thoughts soar above them. Consider the beauty and majesty of all creation. Yet even these will not compare to what shall come, which will be exceedingly better and brighter. As gold now surpasses clay, so too will that future transformation surpass all that is now visible. That goodness, beauty, radiance, and glory will surpass every word and every thought.”
The adornments there will not be from precious stones, gold, or sunlight—but brighter and more glorious than all visible things. There we shall rejoice with angels and archangels, with all the heavenly powers, and with all the saints, sharing in eternal communion with Christ our God.
Even if one had to suffer countless deaths each day—even if he had to pass through Gehenna itself—just to avoid being cut off from such blessings, would it not be worth it? Surely, it would be worth suffering all with joy, if only to gain that blessedness.
O most blessed homeland of heaven! “For one day in Thy courts is better than a thousand” (Psalm 83[84]:10).
Great is the grace of God, who rewards such small labors with eternal glory. “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him” (1 Corinthians 2:9).
And if God allowed you to taste that blessedness for even half an hour, you would despise all the world in order to obtain it. How much more, when that delight shall continue forever in the presence of God—should you not, from your heart, reject all the vanity and corruption of this present life?
Even if this world were good, and its goods precious—and if you could live a thousand years in health, wealth, and honor—still, compared to the joy of God, all this would be as nothing. And how much more so now, when all the treasures of this world are deceitful and worthless?
This, then, is the great and true joy that comes from the Creator, not from creation. And once you receive it, no one will ever take it from you.
But whoever shows no care for this blessedness is accursed, defiled, and, in the golden words of the Fathers, worthy of a thousand torments and of Gehenna.
Therefore I beg and implore you—for the sake of the Lord God—come to your senses, beloved, for the sake of your own salvation. Set before your eyes, like a true servant of Jesus Christ, your death, the dreadful Judgment, and the land of the living. By remembering these things, you will despise worldly vanity, and will be made worthy to receive the heavenly glory in Christ Jesus our Lord—to whom be glory, honor, and worship with the unoriginate Father and the Most Holy Spirit, now and unto the endless ages of ages. Amen.
4: Without Right Faith, Even If a Man Were to Perform Every Good Deed, He Cannot Be Saved #
Verse 1
Before, God spoke mouth to mouth; now, He has given us the Scriptures.
Introduction to the Gospel, According to Matthew, p. 4 verso
Before the giving of the Law, those godly men were not taught by books or writings, but by the purity of their minds and the enlightenment of the Holy Spirit. In this way, they came to understand the will of God—who Himself spoke with them face to face. Such were Noah, Abraham, Isaac, Jacob, Job, and Moses.
But when mankind grew weak and unworthy to receive such direct illumination and instruction from the Holy Spirit, the loving God gave us the Scriptures—so that, at the very least, by means of them we might remember the will of God.
Likewise, Christ spoke directly with the apostles and sent them the grace of the Spirit as their Teacher. But because heresies were to arise after them, and our customs to be corrupted, it pleased God that the Gospels should be written down, so that we might be taught the truth from them and not be drawn away by heretical lies, nor have our traditions utterly destroyed.
Verse 2
He that believeth shall be saved; he that believeth not shall be condemned.
The Gospel According to Mark, ch. 16, lection 71, p. 103 verso
“And He said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.”
Verse 3
Whoever desires to be saved must hold to the Catholic faith. Whoever does not keep it whole and undefiled shall perish eternally.
Cyril’s Collection, ch. 48, p. 547
Symbol of the Most Reverend Athanasius, Patriarch of Alexandria
“Whosoever will be saved, before all things it is necessary that he hold the Catholic faith. Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.”
And further:
p. 548 verso
“This is the Catholic faith: which except a man believe faithfully and firmly, he cannot be saved.”
Term 1
Catholic, that is, Universal
Great Catechism, ch. 4, p. 13 verso
Question: Why is the faith called Catholic, that is, Universal?
Verse 4
Without faith it is impossible to please God.
Great Catechism, p. 16, ch. 4
Question: Is it possible for a man to be saved without faith?
Answer: It is not possible—because the holy Apostle Paul says to the Hebrews: “Without faith it is impossible to please God.” (Hebrews 11:6)
Verse 5
It is not possible to be saved apart from the right faith.
On the Faith, Preface, p. 4
Everyone ought to understand how much diligence is required to attain knowledge of the true Orthodox faith, which—according to Chrysostom—is the mother of all good things and the crown of every virtue.
Whoever shines with right faith is truly glorious, and whatever anyone builds upon the foundation of faith, he shall rejoice in it eternally. To know God is to believe in God; and through faith one becomes a son of God and heir of the Kingdom of Heaven.
For it is not possible to be saved apart from the right faith.
Verse 6
No one has ever pleased God without faith.
Interpretive Epistles (Apostol tolkovyy), lection 154, p. 566, On Faith
Faith is the beginning of righteousness, the head of holiness, the foundation of piety, and the basis of confession. No one has ever pleased God without it, and no one has attained the heights apart from it.
Through faith we draw near to God, we are guided to His commandments, and we offer Him reverent worship with a pure mind. Faith repels the doubters, receives the true, and seals those who have been promised. Blessed is the one who holds to it; but cursed is the one who abandons it.
Verse 7
The foundation of our salvation is faith.
Book of Abba Dorotheus, ch. 14, p. 120
Whoever wishes to build his temple—his spiritual dwelling—and make for himself a covering must strengthen and fortify it on all sides. I mean this: first of all, he must lay a foundation, which is faith. For, as the Apostle says, “Without faith it is impossible to please God” (Hebrews 11:6). Then he must build upon this foundation, carefully and in order.
Verse 8
Even if a man fulfills every virtue, yet does not believe rightly, he will be cast into torment—into the same place where Arius, Nestorius, and the other heretics dwell.
Book of the Spiritual Meadow (Limonarion), ch. 26, pp. 12 verso – 13 verso
There was once an elder named Kyriakos in the Lavra of Kalamon by the River Jordan, known for his great virtue. A certain brother from the region of Dora, named Theophanes, came to question the elder about unclean thoughts. The elder instructed him at length concerning bodily temptations and purity.
The brother, greatly helped, said to the elder: “Father Abba, in my homeland I receive communion from the Nestorians, and were it not for that one issue, I would remain with you.”
When the elder heard the name of Nestorius, he grieved for the brother’s soul. He exhorted him, urging him to depart from that heresy and to come to the Catholic and Apostolic Church. “There is no other path to salvation,” he said, “except to believe rightly—namely, to confess truly that the holy Virgin Mary is the God-bearer.”
But the brother replied, “Father Abba, every heretic says that unless I commune with them, I cannot be saved. What, then, am I—a wretched man—to do? Pray to the Lord that He may show me by a sign which is the true faith.”
The elder rejoiced at this and said, “Remain in my cell. I have hope in God that He will reveal His grace and the truth to you.”
The elder went out to the shore of the Dead Sea and prayed fervently for the brother. On the second day, at the ninth hour, the brother saw in a vision a man approach him with a terrifying countenance. “Come,” he said, “and I will show you the truth.”
He led him to a place dark, foul-smelling, and full of fire. In the midst of the flames were Nestorius, Eutyches, Apollinaris, Dioscorus, Severus, Arius, Origen, and many other heretics.
“This,” said the figure, “is the place prepared for heretics and blasphemers, and for those who listen to them. If this place is acceptable to you, then remain in communion with the Nestorians. But if you do not wish to share in these torments, join the communion of the Catholic and Apostolic Church, as the elder has taught you.”
Then he added, “Even if a man performs every virtue, yet does not believe rightly, he will come to this place and into these torments.”
The brother awoke and told the elder what he had seen. He then joined the Catholic and Apostolic Church and remained with the elder for four years, and departed this life in peace.
5: The Right Faith Is One #
Verse 1
One Lord, One Faith
Apostle Reading, lection 224, p. 190 verso
“There is one body, and one Spirit, even as ye are 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)
Verse 2
How many faiths are there?
Great Catechism, p. 13 verso
Question: How many faiths are there?
Answer: Hear what Paul says to the Ephesians in his epistle: “One Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all.”
6: Faith Must Be Preserved Above All Things #
Verse 1
The Orthodox Faith must be preserved above all things.
Commentary on the Apocalypse, by Andrew of Caesarea; Homily for Pentecost, column 282 (margin)
Verse 2
Be wise… preserve the head—that is, the faith.
Gospel Homilies, Homily 22, pp. 162 verso – 164
“Be ye therefore wise as serpents, and harmless as doves.” (Matthew 10:16)
Explanation: Christ wants His disciples to be wise and walk with understanding in all things—not giving cause for reproach to their enemies. Christians are not to appear as ignorant or sluggish sheep, but as discerning and steadfast.
That is why He says that they must be wise. For just as the serpent, when attacked, surrenders its whole body to the blow but preserves its head at all costs—so too must a Christian be willing to surrender everything else: gold, possessions, honor, even his body to suffering. But he must protect the “head,” that is, Christ, and through Him, the faith, with all his might—out of love for Him.
Further: The Lord teaches His disciples to be cautious, not giving cause for slander to those who seek to harm them, but instead to deal wisely and arrange their affairs with discernment. If persecutors demand property or gold, give it all away without hesitation. If they demand honor, yield it gladly.
But if they seek to take your faith, then you must guard it at all costs, for it is your head. For, “Whosoever shall confess Me before men, him will I confess also before My Father which is in heaven.” (Matthew 10:32)
Christ does not seek only inner belief, but also outward confession: “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” (Romans 10:10)
7: The Lord at His Second Coming Will First Inquire About the Right Path #
Verse 1
The Lord will first of all inquire about the right faith
(Book of St. John Chrysostom, Homily 34, fol. 85 verso)
And straightway He will reconstitute the body from the earth, as it had been received; and if anyone were torn apart by beasts, or scattered by birds, or broken by fishes, not even the least of their head-hairs shall perish, but all shall arise in the twinkling of an eye, and we shall be questioned concerning the sins we have committed—both voluntary and involuntary. Yet first of all shall we be examined regarding the right faith, whether we have preserved and guarded it well. Now the right Christian faith is as follows: it is fitting to believe in the Holy Trinity—in one Lordship, one Kingdom, one Authority, one Worship, one Radiance in three Hypostases, that is, in three Persons.
Verse 2
He shall require from each one an uncorrupted faith, free of heresies
(Book of St. Ephraim the Syrian, Homily 102, fol. 267)
And the Teacher said: At that time, brethren, the sign of a Christian shall be sought out—namely, the sign by which each one was marked in the Holy, Catholic, and Apostolic Church at baptism. And He shall require of each one a faith uncorrupted by heresies, and a sign unblemished, and a robe unsoiled, and a good confession, which we confessed before many witnesses.
Verse 3
The sheep who defiled not the holy faith by transgression—these shall be set on His right hand
(Book of St. Ephraim the Syrian, Homily 102, fol. 267 verso–268)
The sheep that have not defiled the holy faith by transgressions—these sheep shall He set on His right hand; but the goats on His left. These are the goats: those who have borne no fruit, who provoked the Shepherd to wrath. These are the mad goats—the scandal-mongers who defile the holy faith; who dance while eating and drinking, who heap up upon themselves grievous woe, and who have fallen away from the world.
8: Other Faiths are False and Demonic #
Verse 1
Other faiths … are false and demonic
(Great Catechism, Ch. 4, fol. 21)
Question: What are the other faiths, of which there is a great multitude throughout the world?
Answer: Other faiths are not Orthodox, for they are not founded upon the word of God, nor do they abide by the tradition of the Holy Apostles and the God-bearing Fathers. Rather, they walk according to the will and traditions of deceitful heretics. For this cause, nothing else can rightly be said of them except that they are not [true faiths]. They are vain and false and are called demonic. As the divine Apostle James testifies, saying: “The devils also believe, and tremble.”
Verse 2
All other faiths … are not faiths but delusions
(Book of Kirill, 10th Letter to Meletius, fol. 505)
Therefore, know this, ye who are Orthodox—ye who do not yet follow after the delusion of false faiths, and who cleave to piety. We shall speak briefly unto your confirmation: know that all other faiths, which are called faiths, are not faiths but delusions—beginning with the Latin [faith] and extending to all the rest. And why are they unworthy to be called faiths? Because not one among them receives the gifts of the Holy Ghost, nor are they made worthy of His coming; they work no miracles, nor are they sanctified.
Verse 3
Other faiths are not faiths, but heresies and schisms
(Book On the Faith, fol. 1 verso)
If, as the Apostle says, “One Lord, one faith,” then all others are not faiths, but heresies and schisms.
9: Faith Without Works is Dead, and Work Without Faith is Dead Also #
Verse 1
Faith without works … and works again … without faith—both are dead
(The Interpretive Apostle, Reading 53, fols. 141r–v)
What profit is it, my brethren, though a man say he hath faith, and hath not works? Can faith save him? If a brother or sister be naked and destitute of daily food, and one of you say unto them, “Depart in peace, be ye warmed and filled,” yet ye give them not those things which are needful for the body, what doth it profit? Even so faith, if it hath not works, is dead, being alone.
Further down (fol. 143r–v):
According to Maximus: Faith is likened unto a golden foundation, and all good works to wondrous adornments of every kind. For just as none of these things can be said to be a beautiful gem if they exist apart from one another, so too faith without good works, and good works without a pure faith—both are dead.
Verse 2
Faith without works is dead
(Great Catechism, Ch. 4, fol. 14 verso)
For just as the body without the spirit is dead, so also is faith without works dead.
Verse 3
When dogmas are incorrect, there is no benefit … even from a virtuous life
(Works of St. John Chrysostom, Vol. 8, §3, Homily 66, p. 447)
Indeed, when the dogmas are unsound, there is no benefit even from a good life—just as, conversely, sound doctrine is of no use if the life be corrupt.
10: The First Commandment is to Believe in the Lord God in the Holy Trinity #
Verse 1
Thou shalt love the Lord thy God … this is the first commandment
(The Gospel, according to Mark, Ch. 12, Reading 56, fols. 74r–v)
The Gospel: And one of the scribes came, having heard them reasoning together, and perceiving that He had answered them well, asked Him, “Which is the first commandment of all?” And Jesus answered him: “The first of all the commandments is: Hear, O Israel, the Lord your God is one Lord. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.” This is the first commandment.
Verse 2
This is the Catholic Faith: that we worship one God in Trinity
(Book of Kirill, Ch. 48, fol. 547)
Now this is the Catholic Faith: that we worship one God in Trinity and the Trinity in Unity; neither confounding the Persons, nor dividing the Substance.
Verse 3
The right … faith … is this: to believe … in the Holy Trinity
(Book of Chrysostom, Homily 34, fol. 85 verso)
The right Christian faith is this: it is fitting to believe in the Holy Trinity—in one Lordship, one Kingdom, one Authority, one Worship, one Radiance in three Hypostases, that is, three Persons. We do not divide one Godhead into three gods, but just as we are baptized into the name of the Father, and of the Son, and of the Holy Ghost, by these were we created, and by these shall we be judged.
11: To Believe in the Incarnation of the Son of God #
Verse 1
To believe in the Incarnation
(Book of Kirill, Ch. 48, fol. 548 verso)
But it is necessary unto eternal salvation that one also believe rightly concerning the Incarnation of our Lord Jesus Christ. The true faith is this: that we believe and confess that our Lord Jesus Christ, the Son of God, is both God and man; God, begotten of the essence of the Father before all ages, and man, born in time of the essence of His mother. Perfect God and perfect man, composed of a rational soul and human flesh. Equal to the Father according to the Godhead, but lesser than the Father according to the manhood.
12: To Believe in the Gospel #
Verse 1
Believe the Gospel
(The Gospel Book, Ch. 1, Reading 2, fol. 8. From Mark)
According to the tradition of John, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent, and believe the gospel.”
13: To Believe in Prophecy #
Verse 1
We believe (in the prophecy that the Lord shall come) to judge the living and the dead
(Great Catechism, Ch. 23, fol. 94, Composition 7)
Question: What then does this seventh article declare: “And He shall come again with glory to judge the living and the dead, whose kingdom shall have no end”?
Answer: It declares that He, who in His good pleasure called us to salvation—He whom we proclaim as having ascended into heaven and who sits at the right hand of the Father—shall again be seen coming in glory, to judge the living and the dead, that is, the righteous and the sinners.
Verse 2
If any man take away from the words of the book of this prophecy, God shall take away his part from the Book of Life
(Apocalypse, Reading 72, vv. 18–19, column 255)
I testify unto every one that heareth the words of the prophecy of this book: if any man shall add unto these things, God shall add unto him the plagues written in this book. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the Book of Life, and out of the holy city, and from the things which are written in this book.
14: To Believe in Dogmas, Traditions, and Commandments #
Verse 1
We believe … in … dogmas … and traditions
(Great Catechism, Ch. 4, fol. 17 verso)
Question: How are we to understand what we say: “I believe in one holy, catholic, and apostolic Church”? Do we believe in men, or in something else?
Answer: Not in men, but in their proclamation and divine dogmas—that is, we place our trust in the Church’s statutes, and in the conciliar and apostolic traditions.
Verse 2
Stand fast and hold the traditions
(Interpretive Apostle, Reading 276, fol. 894 verso)
The Apostle: Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or by our epistle.
Chrysostom: For some things were written, and others delivered orally; and both are to be kept, seeking nothing beyond.
Verse 3
Stand firm, holding the uncorrupted traditions of the fathers
(Book of Kirill, 2nd Letter to Meletius, fol. 433 verso)
You who remain in the preaching of the name of Christ—though now the flock of Christ is assailed—stand firm, holding to the uncorrupted traditions of the fathers, in no way burdening the God-bearing fathers.
Verse 4
On the Day of Judgment we shall be judged … for not fulfilling … the commandments of the Lord
(Great Catechism, Ch. 23, fols. 105 verso–106)
Question: Tell me, then, in what sins shall we be judged on the Day of Judgment? Will anything be forgotten?
Answer: On the Day of Judgment we shall be judged first for the neglect of good works, and then for evil deeds—that is, for forsaking good deeds and persisting in our sins and in all our iniquities. We shall also be judged for failing to fulfill in piety the commandments and precepts of the Lord that were entrusted to us. If we are priests, and have received spiritual children, we shall be judged for not instructing them in the right path of the Lord unto salvation, and for not teaching them how to renounce evil and every wicked deed.
Verse 5
We adhere to and keep the laws and the Gospel commandments
(Great Catechism, Ch. 54, fol. 250)
For by these—His commandments, statutes, ordinances, and rites, and all boundaries—everything was extended and established in the right-believing faith. Therefore, we hold fast to the law, that is, to the grace of Christ, and to the Gospel commandments, and we keep them.
Verse 6
I have believed Thy commandments
(Instructional Psalter, Psalm 118 [119]:66)
Teach me goodness and discipline and understanding, for I have believed Thy commandments.
Verse 7
Apart from the Church’s Tradition … anathema, threefold
(Book On the Faith, Ch. 28, fol. 257 verso)
Whatever is renewed apart from the Church’s Tradition and doctrine, and the writings of the holy and ever-memorable Fathers, or whatever is devised afterward—let it be anathema, threefold. But we, the right-believing, being afraid of this triple curse, dare not in any way alter the Church’s tradition. And whoever disregards this shall by his own deed receive condemnation. Unto the ages, Amen.
Verse 8
That which Christ … through Himself … through the Apostles and the Holy Fathers has handed down, we must preserve
(The Enlightener, by St. Joseph of Volotsk, 4th edition, Kazan, 1904, Homily 11, p. 441)
That which Christ has handed down—not by Himself alone, but also through the divine Apostles and the Holy Fathers—we are bound to preserve. But whoever rejects or reviles it is more unbelieving than all the unbelievers and is not even worthy to be called a Christian.
Verse 9
It is heresy to annul and abolish the statutes and traditions of the Holy Fathers
(Acts of Southern and Western Russia, vol. 2, St. Petersburg, 1865, p. 271, col. 2)
Heresy is this: to praise and accept newly devised rites and heresies as though they were holy, while permitting the annulment and abolition of the statutes and traditions of the Holy Fathers, who assembled in Council by the Holy Spirit.
15: Right Faith is Recognized From Scripture, Not From Signs #
Verse 1
Right faith is from the Scriptures
(The Gospel Book, from John, Reading 27, fol. 124 verso, with commentary)
Since many believe because of signs, it is shown thereby that belief based on signs is not like that which comes from the Scriptures; for right faith is from the Scriptures. For this cause He said, “He that believeth on Me, as the Scripture hath said.”
Verse 2
Correct faith comes from the Scriptures, not from signs
(Instructive Gospel, Homily 21, fol. 156 verso)
For many believed because of miracles; therefore Christ said, “As the Scripture hath said,” that we may learn that correct faith is from the Scriptures, and not from signs—and thus it is fitting to believe, as from the Scriptures.
Verse 3
Whoever desires to be established in the Christian faith must flee to nothing else but to the Scriptures
(Book On the Faith, Ch. 23, fols. 215 verso–216)
How should a man guard himself in such trials as these? In such a time of great confusion, when the Chief Shepherd is obscured, the true flock may be recognized only if one frequently recalls that instruction and teaching of the Lord, in which He spoke concerning the last times: “Then let them which be in Judaea flee into the mountains.” On this Gospel passage, Saint Chrysostom gives the following interpretation: “Those who are in Christianity, let them flee to the Scriptures.” For from the time that heresies began to trouble the Church, there has been no other refuge for true Christians, who desire to know the right faith, apart from the divine Scriptures.
Formerly there were many ways of recognizing the true Church of Christ in contrast to the pagan synagogues (that is, the assemblies of the unbelievers). But now, in such confusion, there is no other way of knowing which is the true Church, except only from the Scriptures. Why? Because all things which properly and truly belong to Christ—these the heretics have too, in counterfeit form: they have churches that look like ours, they have Holy Scripture, they have bishops who appear similar, and clergy in other ranks of the hierarchy, a similar baptism, and what appears to be holiness [in the margin: bloodless sacrifices], and other things besides, and above all, even the name of Christ Himself.
So how can anyone know which is the true Church of Christ? In such a confused likeness, how shall it be known? Only by the Scriptures and by the customs and deeds therein taught. For in earlier times, the Church of Christ could be known by the holiness of the communion of all or most Christians—a holiness not found among the impious. But now Christians have become like, or even worse than, heretics and the impious, since among the heretics is sometimes found greater restraint, even while in error, than among Christians.
Who then desires to know which is the Church of Christ? From where shall he come to know it? Is it not from the Holy Scriptures? The Lord, knowing that such confusion would come in the last days, commands that Christians who desire to be established in the truth of the Christian faith should flee to nothing else but the Scriptures. For if they look elsewhere, they will be led astray and perish, not understanding which is the true Church of Christ. Thus far the words of Saint Chrysostom.
Verse 4
How can someone know whether a doctrine concerning the faith is true?
(Great Catechism, Ch. 4, fol. 18 verso)
Question: How can one know whether a teaching concerning the faith is true?
Answer: One shall know the true doctrine of faith by the Church of Christ and by her teachers, if they follow the tradition of the holy Fathers, the seven Ecumenical Councils, proclaim the Gospel truthfully, and teach the doctrine of the Apostles rightly—without heretical additions or Latin customs.
Verse 5
Signs … are not always beneficial, but sometimes bring great harm
(Interpretive Apostle, Reading 157, fol. 570 verso)
The Apostle says: “Wherefore tongues are for a sign, not to them that believe, but to them that believe not.”
Chrysostom: Do you see how he sets aside signs for the Gentiles? For a sign does not always instruct or benefit, but sometimes brings great harm. The faithful, being believers, require no sign.
16: Those Who Do Not Believe According to the Scriptures are Not Christians, But Heretics #
Verse 1
Whoever agrees with the Scriptures is a Christian; but whoever contends against them is far from this rule
(Homilies on the Acts of the Apostles, Moral Teaching 33, Ch. 15, Reading 36, cols. 599–600)
If we were to submit to human opinions, you would be easily confused; but if we say we believe the Scriptures, these are plain and true, and easily examined by you. Whoever agrees with them is a Christian; but whoever contends against them is far removed from this rule.
Verse 2
All who do not believe according to the Scriptures are heretics
(The Gospel Book, from John, Ch. 7, Reading 27, fol. 125)
Many indeed believed, but not as the Scripture says. And those who followed their own will—these are all heretics.
(In the margin, in red ink: “Those who do not believe according to the Scriptures are all heretics.”)
17: If You Do or Speak Anything, Have a Testimony From Divine Scripture #
Verse 1
In all things you do or say, have testimony from the Holy Scriptures
(Book of Nikon of the Black Mountain, Homily 18, fol. 143)
Do not transgress the laws and canons of the holy Fathers—especially those of the divine and great Basil—but in all that you do or say, have testimony either from the Holy Scriptures or from the traditions of the Fathers, without violating the divine commandments.
Verse 2
One ought not presume to say or even to understand anything apart from that which has been clearly explained to us in the sacred words
(Apostolic Homilies, fols. 4 verso–5, in the Preface)
Let those who read and are instructed in the Holy Scriptures not turn aside to the strange teachings of heretics, for they have no certainty. Rather, let one always rest securely upon the Confession of the Theologians of the Eastern Greek Church, and upon the dogmas of the Ecumenical Councils, instructing one’s soul with them. Let the inquisitive mind be captivated by these, and let it avoid foolish innovations (called Kenotomiai, “new-cuttings”). Let us listen to the Chief of the Theologians, Dionysius the Areopagite, who says: “It is not proper to dare to speak or even to understand anything apart from that which has been divinely revealed to us through the sacred words.”
Verse 3
In all things we say and do, we must have proof from the Divine Scriptures
(Grammar, printed in the year 7156 [1648], by the blessing of Patriarch Joseph, Preface, fol. 58)
Therefore, in all that we say and do, we are obliged to have proof from the Divine Scriptures, lest, deceived by human reasoning, we fall away from the straight path and plunge into the pit of destruction.
Verse 4
Let no one interpret Scripture from his own mind, but as it has been explained by the Church’s teachers
(Slavonic Kormchaia, Sixth Ecumenical Council, Canon 19, with commentary, fol. 183 verso)
If anyone asks about the meaning of divine Scripture, let them not offer an interpretation from their own mind, but as the Church’s luminaries and teachers have interpreted in their writings. For it is commendable to know and understand the traditions of the God-bearing Fathers, and to answer questions according to them—lest, being without understanding, they presume to resolve matters on their own and fall far from the true explanation.
18: He Who Speaks From Himself is a False Prophet, a Thief, and a Robber #
Verse 1
He who speaks from himself is a false prophet
(Book of Nikon of the Black Mountain, Homily 3, fol. 20 verso)
Say: We speak not from ourselves, but declare that which we have heard from Christ. For he who speaks from himself is a false prophet. Thus, he who proclaims something from himself designates himself a false prophet.
Verse 2
He who speaks not from Scripture is a thief and a robber
(Slavonic Kormchaia, Ch. 53, fol. 568 verso)
(Though the quote is brief, the full implication is that those who speak without the authority of Scripture are to be reckoned as thieves and robbers—entering not by the door but climbing up some other way, as in John 10:1.)
19: At the Second Coming of Christ, We Shall be Judged According to These Divine Books, Which We Now Hear and Read #
Verse 1
At the Judgment, the books will be opened—those same ones we now hear and mock
(Book Margarit, Homily 13, On False Teachers, fol. 577 verso)
Therefore, we shall be without excuse on that day when He comes to bring to light the hidden things of darkness and make manifest the counsels of the heart. When He shall sit in judgment and the books shall be opened—those very books which we now hear and mock, and refuse to receive.
Verse 2
When the Judge opens the books … those very ones we always read and hear
(Great Collection of Councils, fol. 428 verso)
Why do we not attend to the words of the Lord? Be ready, then, for the time of your departure and the coming answer at the dread judgment seat. Then the Judge shall open the books—not other unknown books, but the very ones we carry about, and which we always read and hear—those that reveal to all our grievous faults and every deed concerning the commandments, condemning the guilty and calling for advocates.
Verse 3
The books will be opened—those same ones you now despise and turn away from
(Book Margarit, Homily 2, On Repentance, fols. 418 verso–419)
But those who despise the divine Scriptures and offend the Holy Ghost, who spoke through all the mouths of those in the Old and New Testaments—what will they do in that fearful hour, when the Judge shall sit and the books be opened—those very books which they now scorn and reject? Where shall they flee? Where shall they hide from the face of Him who has spoken all the divine Scriptures, and who has counted every sacred book?
Verse 4
(The Lord shall say:) Ye hearkened not unto My righteous Gospel, nor unto My blessed disciples, and I will not hearken unto your weeping … Depart from Me, ye cursed, into everlasting fire
(Book of St. Ephraim the Syrian, Homily 102, fols. 268r–v)
Then shall He say unto them on the left hand: Depart from Me, ye unmerciful ones, ye who hated your brethren and showed Me no compassion. Ye did not hearken unto Me, nor to My righteous Gospel, nor to My blessed disciples, and I shall not hear your weeping, nor have mercy upon you. Ye feasted upon the earth and received your good things in this life. For day by day, by the holy books, I cried out, and ye mocked those who honored them. And now I say unto you: I know you not. Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. Then shall these go away into everlasting punishment, but the righteous into life eternal.
20: No One Shall Be Justified By Ignorance Concerning Faith in God #
Verse 1
No one shall be justified by ignorance of the truth
(Works of St. John Chrysostom, Vol. 9, Homily 26 on Romans, St. Petersburg 1903, pp. 808–809)
This present life is a racecourse—on every side we must have many eyes, and we must not suppose that ignorance is a sufficient defense. It is quite possible to be punished even for ignorance, if that ignorance is inexcusable. The Jews were in ignorance, yet their ignorance was not counted as an excuse. The Gentiles too were ignorant, yet they also have no justification. If one is ignorant of that which is impossible to know, he is not condemned; but if one is ignorant of that which it is both possible and easy for him to know, then he is liable to the utmost punishment.
In general, if we do not live carelessly, but apply every effort within our power, God will stretch forth His hand and enlighten us even in what is hidden. As Paul said to the Philippians: “And if in anything ye be otherwise minded, God shall reveal even this unto you” (Phil. 3:15). But if we are unwilling to do that which lies within our own power, then we shall be deprived of even that divine aid.
This happened to the Jews. Therefore Christ said of them, “I speak to them in parables, because seeing they see not” (Matt. 13:13). How is it that they saw and yet did not see? They beheld demons cast out, and said, “He hath a demon.” They saw the dead raised, and did not worship Christ, but conspired to slay Him. Not so with Cornelius. Because he diligently did what lay within his own power, God added to him what remained.
Therefore, do not ask why God passed over some pagan who was “good and just.” First of all, no man can truly know who is just—that is known only to Him who formed the hearts of all. Secondly, it may be that the man in question did not truly care or make the effort. But how, you ask, could he have done so if he was a simple man? Yet observe how that same “simple and uneducated” man behaves in worldly matters—you will find him careful and resourceful. And if he had applied that same diligence to spiritual things, he would not have failed; for truth is brighter than the sun.
Wherever a man turns, he can attain unto salvation, if only he be attentive and does not treat salvation as a trifling matter. For the knowledge of God is not limited to Palestine, nor confined to a narrow corner of the earth. Have you not heard the prophet say, “They shall all know Me, from the least of them unto the greatest” (Jer. 31:34)? Do you not see that the truth of this has been fulfilled? What excuse can those have who see that the doctrine of truth has spread throughout the world and yet do not inquire into it, nor seek to know it?
You will say, “But would you require this of a peasant or a barbarian?” Not only of a peasant or a barbarian—but even of one more ignorant than today’s barbarians. Tell me: why is it that in earthly matters the one who is wronged knows how to speak up, and the one assaulted knows how to resist, and each man strives with all his might to avoid even the smallest injury—but in spiritual matters, this same man displays no such wisdom? When they worship a stone and deem it a god, they spend money, they show great fear, and no one is negligent from mere simplicity; but when it is time to seek the true God, then they invoke simplicity and ignorance as an excuse?
This is not so. No, the fault lies in our negligence. Whom do you consider simpler and more ignorant—Abraham’s contemporaries, or people today? Clearly, Abraham’s contemporaries. Was it easier to find piety then, or now? Clearly, now. For now the name of God is proclaimed everywhere, the prophets have spoken, the events have been fulfilled, and paganism has been refuted.
Verse 2
Let no one say to me, “I am unlearned and ignorant”
(Apostolic Homilies, Preface to the Epistles, cols. 7–8)
Moral Teaching
On the duty to teach one’s wife and children, and all within the household—friends, relatives, and neighbors—and not to excuse oneself by ignorance.
Therefore, let us also be zealous in this matter. Even if we cannot instruct the whole world, nor entire cities and nations, at least let each one govern his own household—his wife, children, friends, and neighbors. And let no one say to me: “I am unskilled and ignorant.” For there was nothing more unlearned than Peter, nothing more ignorant than Paul—and yet he himself confessed it and was not ashamed to say: “Though I be rude in speech, yet not in knowledge” (2 Cor. 11:6). But that same ignorant and unlearned man overcame countless philosophers, silenced innumerable rhetoricians, and by his diligence and the grace of God accomplished all things.
What then shall we answer? We are not equal even to the twelve in name, nor worthy to be their companions. These are false excuses and carelessness. For neither ignorance, nor lack of formal instruction, prevents one from learning, but only laziness and sloth.
Verse 3
Can they say: “We did not hear … we did not know”? No, we cannot say such things
(Book of Symeon the New Theologian, Part 2, pp. 154–155)
What shall become of those who even now mock and speak in such a way? By what shall they defend themselves then? Can they say, “We did not hear,” or “No one taught us,” or “We did not know the name, authority, power, and might of the Master of all things”?
No, we cannot say any such thing. For to this our Lord Christ will respond: “O wretched ones! How many times did I proclaim My will to you through the prophets, apostles, and nearly all My servants? How often did I Myself teach you, revealing to you all truth? Did you not hear My Gospel, which says: ‘Blessed are they that mourn, for they shall be comforted’” (Matt. 5:5)?
Verse 4
Ask God with upright thoughts, and He will reveal it to you
(Works of St. John Chrysostom, Vol. 9, Homily 33 on Acts, §4, pp. 301–302, St. Petersburg, 1903)
What then shall we answer the Greeks? Behold, a Greek comes and says: “I wish to become a Christian, but I do not know to whom I should join myself. Among you there is much disagreement, strife, and confusion. Which teaching should I choose? Which should I prefer? Each one says, ‘I possess the truth.’ Whom shall I believe, when I know nothing of the Scriptures?”
The heretics also say the same. Indeed, such things occur among us. But if we were telling you to believe in mere human reasoning, then you would rightly be disturbed. Yet if we say that one must believe in the Scriptures, which are plain and true, then what you seek is easily found. Whoever agrees with the Scriptures is a Christian; whoever contradicts them is far from this rule.
“But,” one may say, “the Scriptures say one thing, and you say another—you interpret them differently, distorting their meaning.” Tell me, have you no mind or reason? He may say: “How can I judge when I know nothing of your teaching? I wish to be a disciple, but you are making me a teacher.” What then shall we say to such a man?
Let us ask: is this not mere pretense, a convenient excuse? Let us inquire whether he condemns the pagans—surely he must say something, for had he not condemned them, he would not have come to us. Let us ask what led him to condemn them, for certainly it was not without cause. He will say, as is commonly known: because their gods are created things, and not the uncreated God. Very well.
Now, if he finds the same in other heresies, and the opposite in us, what more need be said? We all confess that Christ is God. Let him consider who truly affirms this, and who does not. We, in calling Him God, also speak of Him as befits God: that He has authority, that He is not a servant but free, that He does all things by His own power. The heretic says the opposite.
Let me ask again: when you want to learn medicine, do you accept any teaching at random? There are many differing views among physicians. If you accept all you hear without discernment, that is unworthy of a rational man; but if you apply reason and discernment, you will certainly learn what is sound. We call Him the Son, and truly confess Him as such—while heretics call Him so, but do not truly confess Him.
To make it clearer: each heresy is named after a man—its founder. But we are not named after any man, but after the faith itself. Therefore, your hesitation is but pretense and excuse. Tell me, when you want to buy clothing, though you do not know the art of weaving, do you say, “I cannot buy, I will be cheated”? No, you do everything to learn and discern. Likewise when purchasing other things, you strive to gain reliable knowledge. But here, regarding faith, you plead ignorance?
This shows you have no true desire to learn. He who has no teaching at all may say, “There are many teachings: Greek, Jewish, Christian. They contradict one another. I cannot accept any, for I am a disciple, not a judge.” But for you, this excuse does not hold. If you were able to reject the false, you are also able, having come here, to recognize the true. He who has condemned one teaching, though he has not yet chosen another, may in time come to understand what is needful.
Let us therefore not pretend or fabricate excuses. Everything is possible. And if you wish, I will show that it is merely a pretense. Do you not know what should be done and what should not? Why then do you do what should not be done, and neglect what should be done? Do what is right, and with upright thoughts ask it of God, and He will surely reveal it to you.
For God is no respecter of persons, as the Scripture says: “In every nation, he that feareth Him and worketh righteousness is accepted with Him” (Acts 10:34–35).
Verse 5
It is impossible that one who diligently devotes himself to the Word of God should ever be forsaken
(Works of St. John Chrysostom, Vol. 4, Homily 35, §1, p. 374, St. Petersburg, 1898)
Indeed, it is impossible that one who devotes himself diligently and earnestly to the Word of God should ever be forsaken by God. Rather, if we lack a human teacher, the Lord Himself, who sees into our hearts, will enlighten our understanding, illumine our intellect, reveal to us the hidden things, and thus become our teacher in matters we do not know—if only we are willing to do what lies within our power.
Verse 6
The Holy Spirit forbade preaching in Asia, foreseeing that heresy would prevail there
(Blessed Theophylact of Bulgaria, Commentary on Acts, Ch. 16, on v. 4, p. 117)
“They were forbidden by the Holy Spirit to preach the Word in Asia.” Why were they forbidden to preach in Asia? This is not explained. But it is stated that they were forbidden, thereby teaching us to obey and not to demand explanations. It also shows that the Apostles sometimes acted according to human reasoning. The Spirit forbade them to preach in Asia and Bithynia, for He foresaw that the inhabitants of those regions would be overtaken by the heresy of the Spirit-fighters (pneumatomachoi).
21: Good Deeds Lead to Faith, and the Lord Will Not Leave Those Who Seek Salvation in Error #
Verse 1
(The Holy Spirit sent) Philip, (who taught and) baptized the eunuch
(Works of St. John Chrysostom, Vol. 9, Homily 19 on Acts, pp. 180–181, St. Petersburg, 1903)
Homily XIX
And the angel of the Lord spake unto Philip, saying: “Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.” And he arose and went (Acts 8:26–27).
It seems to me that Philip received this command while he was still in Samaria, for from Jerusalem to Gaza one travels not southward but northward; whereas from Samaria it is indeed to the south. Which is desert—this is added to cause him to fear no ambush from the Jews. He did not ask, “Why?” but arose and went.
And behold, the Scripture says, a man of Ethiopia, a eunuch of great authority under Candace queen of the Ethiopians, who had charge of all her treasure, had come to Jerusalem to worship, and was returning, sitting in his chariot and reading the prophet Isaiah (vv. 27–28). Much praise is given him in these few words. Though he lived in Ethiopia, was occupied with many affairs, and dwelt in a superstitious land, and though no feast was occurring, still he came to Jerusalem to worship. His great zeal is also seen in this—that even while riding in his chariot, he was reading.
Then the Spirit said unto Philip: “Go near, and join thyself to this chariot.” And Philip ran to him, and heard him read the prophet Isaiah, and said: “Understandest thou what thou readest?” And he said: “How can I, except some man should guide me?” (vv. 29–31). Here is yet another admirable trait: though he did not understand, still he read. And after reading, he sought to understand.
Then he besought Philip that he would come up and sit with him. The Scripture which he read was this: “He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth. In His humiliation His judgment was taken away: and who shall declare His generation? for His life is taken from the earth.”
The eunuch answered Philip, and said: “I pray thee, of whom speaketh the prophet this? of himself, or of some other man?” Then Philip opened his mouth, and beginning at that Scripture, preached unto him Jesus (vv. 31–35).
Do you see how providential his conversion was? First he reads, though he does not understand; yet he reads a passage concerning the Passion, the Resurrection, and the divine gift. As they traveled, they came to a certain water, and the eunuch said: “See, here is water; what doth hinder me to be baptized?” (v. 36). Do you see his readiness? Do you see his zeal?
And he commanded the chariot to stand still, and they went down both into the water, both Philip and the eunuch; and he baptized him.
Verse 2
In every nation, he that feareth God and worketh righteousness is acceptable to Him … (i.e., he will be made worthy of faith)
(Works of St. John Chrysostom, Vol. 9, Homily 23 on Acts, §1, pp. 217–218, St. Petersburg, 1903)
Then Peter opened his mouth and said: “Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him and worketh righteousness is accepted with Him” (Acts 10:34–35)—that is, whether he be circumcised or uncircumcised.
Paul also expresses this when he says: “For there is no respect of persons with God” (Rom. 2:11).
But how? Is even a Persian acceptable to Him? If he is worthy, then yes—he shall be made acceptable, that is, made worthy of receiving the faith. Therefore God did not overlook the eunuch of Ethiopia. And if one should ask, “But what of those devout men who are left without knowledge?”—I say, no; not one devout man is ever forsaken. It is impossible—never has it happened, never will it happen—that such a one should be rejected.
“In every nation, he that feareth God and worketh righteousness…”—here righteousness signifies every form of virtue.
See how Peter speaks with humility: “In every nation…”—as if to say: He rejects none, but accepts all who believe.
Verse 3
The angel said to Cornelius: “Thy prayers have come up before God”
(Works of St. John Chrysostom, Vol. 9, Homily 22 on Acts, p. 208, St. Petersburg, 1903)
There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band—a devout man, and one that feared God with all his house, who gave much alms to the people and prayed to God always. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, “Cornelius.” And when he looked on him, he was afraid, and said, “What is it, Lord?” And he said unto him: “Thy prayers and thine alms are come up for a memorial before God” (Acts 10:1–4).
Cornelius was not a Jew, nor did he live according to the Jewish Law—but he was already conforming to the Christian way of life. Consider the two believing men, both of high station—the eunuch of Gaza and this man—and how great was God’s care for them. But do not suppose this was on account of their rank—far from it! No, but because of their piety.
Verse 4
(Eustathius Placidas was by religion a pagan, but through good deeds was led by the Lord God to the knowledge of the Christian faith)
(Menaion Reading, September 20, Life of St. Eustathius Placidas, fols. 80 verso – 81 verso)
In the days of the reign of Emperor Trajan, there lived in Rome a certain general named Placidas—of noble birth, renowned, wealthier than all others, and exceedingly valiant in war, so much so that his very name struck terror in the hearts of his enemies. When Emperor Titus campaigned against the land of Judea, Placidas became the most illustrious commander of the Roman legions and showed great courage in battle.
Although he was an idolater, he nevertheless manifested Christian deeds in his life: feeding the hungry, clothing the naked, helping those in trouble, and delivering many from prison and bondage. Moreover, he rejoiced more when he could extend a helping hand to the afflicted than when he defeated enemies by his sword. He was, in this respect, like another Cornelius, whose deeds are recorded in the Acts of the Apostles—perfect in every good work, save only that he did not yet have faith in our Lord Jesus Christ, without which all good deeds are dead.
He had a wife who was likewise virtuous in all things and well-matched to him, and with her he had two sons. Placidas was exceedingly kind and merciful to all; the only thing he lacked was the knowledge of the one true God, whom, though he did not know, he nonetheless honored by his good works. But the God of love, who desires all to be saved and does not overlook those who do good, did not disregard this virtuous man, nor allow him to perish in the darkness of idolatrous delusion. Rather, the one who in every nation feareth God and worketh righteousness is accepted with Him—He accepted Placidas and desired to reveal to him the way of salvation by the following means.
One day, as was his custom, Placidas went out hunting with his servants. He found a herd of deer, and ordering his horsemen, began to pursue them. Seeing among the herd a stag larger than the rest, he chased after it. The stag broke away from the herd, and Placidas followed it with a few of his men. The others, exhausted, lagged behind and remained far off. Placidas, however, had the swiftest horse and rode farther into the wilderness. After a long pursuit, the stag climbed atop a high rock and stood still. Coming near, Placidas began to consider how he might catch the animal, and he fixed his gaze upon it.
But the merciful God, who arranges the salvation of men by many means, and who guides each according to His own wise judgment, now ensnared the hunter—though not by Peter, as with Cornelius, but as with Paul, by an appearance of Himself.
For as Placidas looked intently at the stag, the Lord Jesus Christ appeared to him in this manner: a radiant cross was shown between the stag’s antlers. Upon it, Placidas saw the likeness of the crucified body of Jesus Christ, who had suffered for our sake. As he marveled at this strange vision, he heard a voice saying: “Placidas, why persecutest thou Me?” And immediately upon hearing this divine voice, great fear fell upon him, and he fell from his horse to the ground as though dead.
Barely regaining his senses, he said, “Who art Thou, Lord, that speakest unto me?”
And the Lord answered: “I am Jesus Christ, who am God. For the salvation of man I took on flesh and willingly suffered, enduring the Cross. Though thou knowest Me not, thy good deeds and many alms have come up before Me, and I have remembered to save thee. Therefore, I have appeared to thee in this creature, to draw thee to the knowledge of Me and unite thee to My faithful servants. For I desire not that a man who doeth righteous works should perish in the snares of the enemy.”
Then Placidas rose from the ground and, seeing no one, said: “Now I believe, O Lord, that Thou art the God of heaven and earth, and the Creator of all things. Thee alone do I worship, and from henceforth I desire to know no other god but Thee. I pray Thee, Lord, guide me—what must I do?”
And a voice came to him, saying: “Go to a Christian priest and be baptized by him; he will teach thee the way of salvation.”
Upon hearing this, Placidas was filled with joy and compunction. Falling to the ground in tears, he worshiped the Lord who had appeared to him and repented that until then he had not known the truth or the true God. His spirit rejoiced, having been counted worthy of such grace as led him to knowledge and showed him the right path. Mounting his horse, he returned to his household in the joy of the Spirit, telling no one of what had occurred.
When he returned from the hunt, he took his wife aside and told her everything he had seen and heard. She replied: “Last night, I heard a voice say to me: ‘Thou, thy husband, and thy sons shall come unto Me tomorrow, and shall know Me, Jesus Christ, the true God, who giveth salvation to them that love Me.’ Let us not delay, therefore, but fulfill quickly what has been commanded us.”
That same night, Placidas inquired where a Christian priest could be found. Learning the location, he took his wife, children, and some of his faithful servants and went to the house of a priest named John. To him they related in detail the Lord’s appearance and asked to be baptized.
Hearing this, the priest glorified God, who gathers unto Himself people pleasing to Him from among the nations. He instructed them in the holy faith, taught them all the commandments of God, and, after sufficient catechesis and prayer, baptized them in the name of the Father, and of the Son, and of the Holy Ghost.
Placidas received in Holy Baptism the name Eustathius, his wife was named Theopiste, and their sons were named Agapius and Theopistus.
Verse 5
Those who labor well shall be crowned through faith
(Interpretive Apostle, Reading 24, fol. 75 verso)
Because the all-seeing eye of the great Judge perceives that good deeds are dead if they lack faith, He sends His angel to judge according to deeds—and to crown through faith those who labor well. For the angel said unto him: “Cornelius, thy prayers and thine alms are come up for a memorial before God.”
Later:
No one attains salvation by deeds alone, until faith is added to those deeds. Therefore Peter came from Joppa and beheld the grace of God poured out. Then, reflecting on the Gentiles, he understood the judgment of God and said: “Of a truth I perceive that God is no respecter of persons; but in every nation he that feareth Him and worketh righteousness is accepted with Him.” He did not say: “is saved,” but “is accepted”—that is, made worthy to be received.
Verse 6
All who lived a pure life … the Lord drew them to believe in Him
(Ancient Slavic Manuscript Collection, written in the year 6999 [1491], Homily of St. John the Monk of Damascus, fol. 6 verso)
And those who were saved for the sake of their love for mankind—I believe were all those who led a purer life and practiced all noble virtues. While they lived in the world, they lived in self-restraint and chastity. Yet, not having been taught, they had not attained to the true and divine faith. Remaining untaught in all things, these were drawn and caught by the divine nets of the Provider and Master of all. He inclined them to believe in Him, shining upon them with rays of divinity and revealing to them the light of truth. For His merciful nature could not endure that their labors be in vain, since they had merited further life.
Further (fol. 7 verso):
But those who lived impure and defiled lives—these bore no fruit whatsoever. Both in word and in deed and in faith they were a scandal to all. When the divine rain was poured out from heaven upon them, they bore nothing, for they had not sown good seed beforehand, nor did they blossom even when the sun of glory had risen. They were utterly barren. Of these, Christ received no benefit whatsoever. He did not raise them up, I think, from their fall, for they were utterly unworthy of salvation. Neither did they believe in Him, as I suppose, for their thoughts and minds were darkened, and their hearts not pure. The darkness came from pride—the very pride of the serpent, who had once been pleasing to Him. Thus they saw, yet did not see rightly; they understood, but in fact did not understand at all.
Verse 7
It is impossible that one who lives rightly, though in error, should remain forever in error
(Works of St. John Chrysostom, Vol. 10, Homily 8, §2, p. 77, St. Petersburg, 1904)
Here we are taught how rightly Christ spoke when He said: “He that doeth evil cometh not to the light” (John 3:20). For an impure life prevents the understanding of lofty truths, not allowing the mind to function clearly. Just as it is impossible that one who lives well, though in error, should remain forever in error, so also it is difficult for one who lives a wicked life to ascend to the knowledge of our dogmas. He who desires to grasp the truth must first purify himself of all passions. He who purifies himself from these will be delivered from error and will come to know the truth.
Do not think that it is sufficient merely not to be greedy or adulterous. No—he who seeks the truth must be adorned with all the virtues. Therefore Peter says: “Of a truth I perceive that God is no respecter of persons; but in every nation he that feareth Him and worketh righteousness is accepted with Him” (Acts 10:34–35). That is, God calls and draws such a man toward the truth.
Was not Paul the most zealous of all persecutors? Yet because his life was blameless, and he acted not from passion but from misdirected zeal, he was received—and even surpassed all others.
If anyone should ask: “Why does such-and-such a pagan, though good, merciful, and charitable, remain in error?”—I answer: because he is still subject to other passions: vanity, spiritual laziness, or indifference toward his own salvation, and believes that all things happen by chance. By “he that doeth righteousness,” Paul means one who is blameless in all things according to the righteousness of the law (Phil. 3:6), and elsewhere he says: “I thank God, whom I serve from my forefathers with pure conscience” (2 Tim. 1:3).
And why, you ask, were unclean men deemed worthy to hear the preaching? Because they themselves desired it and sought it with zeal. God draws to Himself even those in error, if they purify themselves of their passions; nor does He reject those who come to Him of their own will.
Verse 8
A virtuous life disposes the soul toward the knowledge of God
(Works of St. John Chrysostom, Vol. 12, p. 1012, St. Petersburg, 1906)
Behold how virtues follow one another and support each other: a good life disposes the soul toward the knowledge of God, and the knowledge of God becomes the safeguard of that life.
Verse 9
A corrupt life … makes men into beasts … for such a life it is impossible to remain sound in faith
(Book of the Alpha, Small Print Edition, Chapter 24, fol. 70 verso)
For though they profess to know God, in their deeds they deny Him. And not merely in darkness, but through a corrupt life they commit evil, turning men into beasts—nay, into beasts more senseless than brute beasts. For from corrupted dogmas it is not possible to rise again when the life is such as this, nor is it possible to remain in sound faith. This must be received as a matter of great necessity. Therefore I entreat you: let us be zealous concerning a good life, lest we receive evil doctrines. For those who live in sin are unstable in the faith and easily tempted.