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 Christianity is a Divine revelation communicated to mankind through Christ; its saving truths are to be learned from the Bible and tradition, the former having been written, and the latter maintained uncorrupted through the influence of the Holy Spirit; the interpretation of the Bible Comparison of Orth- odox, Roman and Protestant doctrine. belongs to the Church, which is taught by the Holy Spirit, but every believer may read the Scriptures.

According to the Christian revelation, God is a Trinity, that is, the Divine Essence exists in Three Persons, perfectly equal in nature and dignity, the Father, the Son and the Holy Ghost; . Besides the Triune God there is no other object of divine worship, but homage ( ) may be paid to the Virgin Mary, and reverence ( ) to the saints and to their pictures and relics.

Man is born with a corrupt bias which was not his at creation; the first man, when created, possessed Through the first sin Adam and his posterity lost. In this natural state man, who even before he actually sins is a sinner before God by original or inherited sin, commits manifold actual transgressions; but he is not absolutely without power of will towards good, and is not always doing evil.

Christ, the Son of God, became man in two natures, which internally and inseparably united make One Person, and, according to the eternal purpose of God, has obtained for man reconciliation with God, and eternal life, inasmuch as He by His vicarious death has made satisfaction to God for the world’s sins, and this satisfaction was. Man is made partaker of reconciliation in spiritual regeneration, which he attains to, being led and kept by the Holy Ghost. This divine help is offered to all men without distinction, and may be rejected. In order to attain to salvation, man is justified, and when so justified. He may fall from a state of grace through mortal sin.

Regeneration is offered by the word of God and in the sacraments, which under visible signs communicate God’s invisible grace to Christians when administered cum intentione. There are seven mysteries or sacraments. Baptism entirely destroys original sin. In the Eucharist the true body and blood of Christ are substantially present, and the elements are changed into the substance of Christ, whose body and blood are corporeally partaken of by communicants. Christians should receive the bread and the. The Eucharist is also an expiatory sacrifice. The new birth when lost may be restored through repentance, which is not merely (1) sincere sorrow, but also (2) confession of each individual sin to the priest, and (3) the discharge of penances imposed by the priest for the removal of the temporal punishment which may have been imposed by God and the Church. Penance accompanied by the judicial absolution of the priest makes a true sacrament.

The Church of Christ is the fellowship of. Without this visible Church there is no salvation. It is under the abiding influence of the Holy Ghost, and therefore cannot err in matters of faith. Specially appointed persons are necessary in the service of the Church, and they form a threefold order, distinct jure divino from other Christians, of Bishops, Priests and Deacons. united in a General Council represent the Church and infallibly decide, under the guidance of the Holy Ghost, all matters of faith and ecclesiastical life. All ministers of Christ must be regularly called and appointed to their office, and are consecrated ''by the sacrament of orders. Bishops must be'' unmarried, and. To all priests in common belongs, besides the preaching of the word, the administration of the. The bishops alone can administer the sacrament of orders.

Ecclesiastical ceremonies are part of the divine service; most of them have apostolic origin; and those connected with the sacrament must not be omitted by priests under pain of mortal sin.

Liturgy and Worship.—The ancient liturgies of the Eastern Church were very numerous, and have been frequently classified. J. M. Neale makes three divisions—the liturgy of Jerusalem or of St James, that of Alexandria or of St Mark, and that of Edessa or of St Thaddaeus; and Daniel substantially agrees with him. The same passion for uniformity which suppressed the Gallican and Mozarabic liturgies in the West led to the almost exclusive use of the liturgy of St James in the East. It is used in two forms, a shorter revised by Chrysostom, and a longer called the liturgy of St Basil. This liturgy and the service generally are either in Old Greek or in Old Slavonic, and frequent disputes have arisen in particular districts about the language to be employed. Both sacred languages differ from the language of the people, but it cannot be said that in

the Eastern Church worship is conducted in an unknown tongue—“the actual difference,” says Neale, “may be about that between Chaucer’s English and our own.” There are eleven chief service books, and no such compendium as the Roman breviary. Fasting is frequent and severe. Besides Wednesdays and Fridays, there are four fasting seasons, Lent, Pentecost to SS. Peter and Paul, August 1–15 preceding the Feast of the Sleep of the Theotokos, and the six weeks before Christmas. Indulgences are not recognized; an intermediate and purificatory state of the dead is held but not systematized into a doctrine of purgatory. The Virgin receives homage, but the dogma of her Immaculate Conception is not admitted. While ikons of the saints are found in the churches there is no “graven image” apart from the crucifix. There is plenty of singing but no instrumental music. Prayer is offered standing towards the East; at Pentecost, kneeling. The celebration of the Eucharist is an elaborate symbolical representation of the Passion. The consecrated bread is broken into the wine, and both elements are given together in a spoon.

The ritual generally is as magnificent as in the West, but of a more archaic type. (For the liturgical dress see and subsidiary articles.)

Monastic Life.—Monasticism is, as it has always been, an important feature in the Eastern Church. An Orthodox monastery is perhaps the most perfect extant relic of the 4th century. The simple idea that possesses the monks is that of fleeing the world; they have no distinctions of orders, and though they follow the rule of St Basil object to being called Basilians. A few monasteries (Mt Sinai and some on Lebanon) follow the rule of St Anthony. K. Lake in Early Days of Monasticism on Mount Athos (1909) traces the development through three well-defined stages in the 9th and 10th centuries—(a) the hermit period, (b) the loose organization of hermits in lauras, (c) the stricter rule of the monastery, with definite buildings and fixed rules under an  or abbot. The monasteries now have taken over the name lauras. They are under the jurisdiction of the metropolitan; a few of the most important deal direct with the patriarch and are called Stauropegia. The convent on Mt Sinai is absolutely independent. Apart from hermits there are (1) , monks who possess nothing, live and eat together, and have definite tasks given them by their superiors; (2) , monks who live apart from each other, each receiving from the monastery fuel, vegetables, cheese, wine and a little money. They only meet for the Divine Office and on great feasts, and are the real successors of the laura system. The most famous monasteries are those on Mount Athos; in 1902 there were twenty lauras with many dependent houses and 7522 monks there, mainly Russian and Greek. The monks are, for the most part, ignorant and unlettered, though in the dark days of Mahommedan persecution it was in the monasteries that Greek learning and the Greek nationality were largely preserved. Since priests must be married and bishops must not, only monks are eligible for appointment to bishoprics in the Eastern Church. See further,.

The Branches of the Church.—In addition to the ancient churches which have separated themselves from the Orthodox faith, many have ceased to have an independent existence, owing either to the conquests of Islam or to their absorption by other churches. For example, the church of Mount Sinai may be regarded as all that survives of the ancient church of northern Arabia; the autocephalous Slavonic churches of Ipek and Okhrida, which derived their ultimate origin from the missions of Cyril and Methodius, were absorbed in the patriarchate of Constantinople in 1766 and 1767 respectively; and the Church of Georgia has been part of the Russian Church since 1801–1802. At the present day, then, the Orthodox Eastern Church consists of twelve mutually independent churches (or thirteen if we reckon the Bulgarian Church), using their own language in divine service (or some ancient form of it, as in Russia) and varying not a little in points of detail, but standing in full communion with one another, and united as equals in what has been described as one great ecclesiastical federation. However, in using such