Ecclesiam suam in definienda deemer willed that his Church doctrina de fide vel moribus in- should be endowed for defining structam esse voluit; ideoque doctrine regarding faith or morals; ejusmodi Romani Pontificis de- and that therefore such definitions finitiones ex sese, non autem ex of the Roman Pontiff are irreformconsensu Ecclesiæ, irreformabiles able1 of themselves, and not from the consent of the Church. esse. Si quis autem huic Nostræ But if any one-which may God definitioni contradicere, quod avert-presume to contradict this Deus avertat, præsumpserit: our definition: let him be anathe Given at Rome in public Session solemnly held in the Vatican Basilica in the year of our Lord one thousand eight hundred and sev Datum Roma, in publica Sessione in Vaticana Basilica solemniter celebrata, anno Incarna tionis Dominica millesimo octingentesimo septuagesimo, die de- enty, on the eighteenth day of July, cima octava Julii. Pontificatus in the twenty-fifth year of our PonNostri anno vigesimo quinto. tificate. That is, in the words used by Pope Nicholas I., note 13, and in the Synod of Quedlinburg, A.D. 1085, ‘It is allowed to none to revise its judgment, and to sit in judgment upon what it has judged' (Labbe, Vol. XII. p. 679). SYMBOLA GRÆCA ET RUSSICA. GREEK AND RUSSIAN SYMBOLS. PAGE I. ORTHODOXA CONFESSIO FIDEI CATHOLICE ET APOSTOLICÆ ECCLESIÆ ORIENTALIS. THE ORTHODOX CONFESSION OF THE CATHOLIC AND APOSTOLIC EASTERN CHURCH. A.D. 1643..... II. DOSITHEI CONFESSIO, SIVE DECRETA XVIII. SYNODI HIEROSOLYMITANÆ. THE CONFESSION OF DOSITHEUS, OR THE EIGHTEEN DECREES OF THE SYNOD OF JERUSALEM. A.D. 1672...... III. THE LONGER CATECHISM OF THE RUSSIAN CHURCH, PREPARED BY PHILARET. REVISED AND APPROVED BY THE MOST HOLY SYNOD, A.D. 1839... 275 401 ... 445 THE ORTHODOX CONFESSION OF THE EASTERN CHURCH. A.D. 1643. [The Orthodox CONFESSION OF FAITH OF THE CATHOLIC AND APOSTOLIC Church of the EAST (also called CATECHISM from its method) was drawn up by Peter Mogilas, Metropolitan of Kieff, the father of Russian theology (d. 1647), or under his direction, and was revised and adopted by the GræcoRussian Synod at Jassy, 1643, signed by the Eastern Patriarchs, and approved again by the Synod of Jerusalem, 1672. It sets forth the faith of the Eastern Church in distinction both from the Latin and Protestant Churches. We print the introduction and doctrinal part in full, but omit Parts II. and III., which contain an exposition of the Lord's Prayer, the Beatitudes, and the Ten Commandments, and belong to Ethics rather than Symbolics. In the division of the Decalogue the Greek Church sides with the Reformed against the Roman and the Lutheran. Comp. History, pp. 58 sqq. The modern Greek text, with the semi-official Latin translation of Panagiota, appeared first at Amsterdam, 1662. It is here reprinted from KIMMEL's Monumenta Fidei Ecclesiæ Orientalis, Pars I. pp. 56203. On other editions and textual variations, see his Prolegomena, p. lxii.] RESPONSIO. Απόκρισις. Πίστιν ὀρθὴν καὶ Rectam fidem et ἔργα καλά. Διατὶ ὁποῖος τὰ δύο bona opera. Qui enim hæc duo ταῦτα κρατεῖ, εἶναι καλὸς χριστια- servat, ille bonus Christianus est, νὸς, καὶ ἔχει βεβαίαν ἐλπίδα τῆς certamque æternæ salutis spem laαἰωνίου σωτηρίας· μαρτυρούσης τῆς bet teste sacra scriptura (Jac. ii. ἁγίας Γραφῆς (Ἰακ. β'. κδ'.)· ὁρᾶτε, 24): Videtis, quod ex operibus ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος, justificetur homo non autem ex καὶ οὐκ ἐκ πίστεως μόνον· καὶ ὁ fide tantum. Tum paullo post λόγος κατώτερον (στιχ. κς'.)· ὥσπερ (ν. 26) : • Nam quemadmodum corγὰρ τὸ σῶμα χωρὶς πνεύματος νε- pus sine spiritu mortuum est: ita κρόν ἐστιν, οὕτω καὶ ἡ πίστις χωρίς et fides sine operibus mortua est. τῶν ἔργων νεκρά ἐστι· καὶ ἀλλα- Idem alibi divinus ille Paulus adχοῦ ὁ Παῦλος ὁ θεῖος λέγει τὸ αὐτό struit (1 Tim. i. 19): ‘Habens (α. Τιμ. α'. ι'.)· ἔχων πίστιν καὶ fidem et bonam conscientiam : qua |