ЧАСТЬ ТРЕТЬЯ. О СИСТЕМЕ ПРАВОСЛАВНОГО БОГОСЛОВИЯ

Est (Theologia) scientia, qua fides saluberrima, quae ad beatitatem veram ducit, gignitur, nutriur, defenditur, roboratur. Augustin., de Trinit. lib. XIV, cap. 1. § 152. Understanding of the different ways of studying the Christian faith and the division of this part The Christian faith, which constitutes the subject of Orthodox Theology, is always the same in its essence; sources, i.e. St. Scripture and St. The traditions that contain the teaching about it are also always unchanged in themselves. But the way (method) of studying the Christian faith based on these sources may be different. You can study it, firstly, directly from St. Study the Scriptures (of course, under the leadership of the Church) in the very order in which the holy books follow one after another, and in which all the most detailed truths of Divine revelation are set out in them: this is the biblical way of studying. You can study it, secondly, from the writings of St. The Fathers of the Church, as the main guardians of St. Traditions, following the chronological order of origin of these writings: this is a patristic or patristic way of studying. You can study it, thirdly, from those confessions or catechisms that the Church offers, as an example of sound words, and in the order in which the truths of faith are presented in them: this is a catechetical method of study 750. Finally, one can study the Christian Faith systematically. Having in mind to expand in more detail the concept of this last method of studying the Christian faith, which alone elevates Theology to the level of science, first we will talk about the system of Orthodox Theology in general, and then about the components of this system in particular. SECTION I. ABOUT THE SYSTEM OF ORTHODOX THEOLOGY IN GENERAL I. CHARACTER OF THE SYSTEM OF ORTHODOX THEOLOGY The name of the system of Orthodox Theology (in accordance with the generally accepted concept of a system) should mean such a way of presenting the truths of the Orthodox faith of Christ, according to which they would represent one harmonious whole, as if one living and perfect organism. For this, the system of Orthodox Theology requires: a) so that it has one beginning: one common, fundamental truth (idea), which would embrace the entire subject of science, contain in itself, as in a seed, all its parts, and then, when these parts are brought out, penetrate and revive them, just as the soul revives all the members of the body; b) so that from this beginning all parts or branches of science are deduced in the most precise, logical way, each is placed in its place and in the most correct and close connection with each other; c) finally, that even in each of these branches all detailed truths should be developed with a strict logical sequence, and, thus, each branch would represent a special system (science) in the general system of Theology, and the complete system of Theology would contain a harmonious totality of Theological Sciences. From here it opens by itself: § 154. The difference between this method of studying the Christian faith and other methods and its relative merit The difference is that, with a systematic method of study, all information about the Christian Faith is artificially brought under one beginning, and then deduced from it and revealed in a strict sequential order; and with other methods such artificial construction of truths does not happen: on the contrary, with the biblical method, the study of the Christian faith follows the order in which the books of St. The Scriptures and all the individual truths in these books; with the patristic method - the chronological order of the works of St. Fathers and teachers of the Church; in the catechetical method - the order in which Christian teaching is presented in catechisms, i.e., the order of the Creed, the Lord's Prayer, the doctrine of the beatitudes and the decalogue. In all these methods, obviously, there is an order, but not a systematic one. And the relative advantage of the systematic presentation of Christian truths is that in this way they can be studied and assimilated: a) Much faster and with greater ease than with biblical and patristic methods. Whereas in the Bible and in the writings of the Fathers the same truths are repeated several times, in different books, and are revealed in different places in these books, first from one side, then from the other, in the system they are brought together and arranged in such an order that one another either reinforces or explains. Whereas in the Bible and in the writings of the fathers, very often truths relating to one subject are considered together with truths of another kind, dogmatic with historical or moral, etc., in the system of truth are arranged by class. Homogeneous are separated from heterogeneous, both are considered separately, although in living connection with each other. And as a result of all this, what is presented in the Bible and the writings of the fathers is very extensive and complex, in the system it is presented in a more condensed and separate form. b) With greater completeness and thoroughness than with the catechetical method. For in the catechisms only the rudiments of Christian teaching are offered, the Creed, the Lord's Prayer, the doctrine of the beatitudes and the Ten Commandments are explained, and, moreover, in a brief manner. Why is Christian teaching taught in this form only for children and poorly educated people? Meanwhile, in the system of truth of the Christian faith, everything is considered in its entirety, with appropriate details, with all evidence and explanations. c) With greater clarity and distinctness than with all other methods. This is due to the nature of the system itself, in which the truths, being correctly distributed into classes, are presented in the strictest order possible, with all the separation in details and evidence and with the possible accuracy in the syllable itself. It should be noted, however, that all the above-mentioned advantages of a systematic method of studying the Christian faith can have over other methods only for fairly educated people who are skilled in consistent thinking; and for uneducated or poorly educated people and generally with undeveloped concepts, it is extremely difficult and almost inaccessible. That is why it is used only in schools, and, moreover, for pupils who are already prepared to listen to the Theological course, especially for spiritual pupils who are preparing to be teachers of the faith, who, therefore, need, in a short period of their education, to stock up on the most satisfactory information about the Christian Faith for their future ministry. But outside the school and for all believers in general, among whom there are people of any education, mostly poorly educated and completely uneducated, a systematic way of presenting and teaching the Christian faith is not suitable. On the contrary, all other methods are not systematic: biblical, patristic and catechetical are incomparably simpler, more accessible, and easier, which is why they are preferred to the systematic one. In a word: the systematic method is good and beneficial only for some fairly educated ones, and even comparatively more profitable than other methods, while these other methods are equally good and beneficial for everyone, both educated and uneducated 751. § 155. Difference between the system of Orthodox Theology and other systems Thus differing from other ways of studying the Christian faith, the system of Orthodox Theology also differs from other systems in some of its features. The first feature is that this system cannot be a strict system in all its parts. The truths of the Christian faith, although they relate to the same subject, are very heterogeneous among themselves: some of them are accessible to the human mind, others are partly accessible and partly not. Still others are not accessible at all; Among them there are dogmatic truths, and there are moral ones, there are historical and experimental ones, there are theoretical and super-experimental ones, and there are, as it were, mixed ones. Therefore, although they can be brought under one principle, they cannot be developed from this beginning in all its details, with complete logical consistency. Not everyone can be brought together in a living, internal connection, and often must be held together only by an external connection. Why is Orthodox Theology one of the non-strictly systematic sciences? The second feature that distinguishes the system of Orthodox Theology not only from some, but from all systems, is that in this system the activity of the human mind cannot be allowed to the same extent as it is allowed in others. In other sciences, the mind is a complete master: having as its subject truths that are accessible to it, it disposes of them completely at will, assimilates them to itself, verifies them according to its principles, gives them one form or another, and then, as if from itself, creates systems. In Orthodox Theology this cannot be, because here, in addition to truths comprehensible to reason, there are truths that are either little or completely incomprehensible to it, which, therefore, it is not able and does not have the right to believe according to its principles. He has no right to change for his own reasons in order to more conveniently place them in one or another systematic form. His job here is to accept incomprehensible truths as faith conveys these truths to him, and, without touching their internal content, care only about their external, if possible, harmonious and consistent order. That is, the mind is the same architect in Orthodox Theology as in other sciences. But here he does not have the right to decorate some materials at his own discretion, but must place them in the building in their natural, unchangeable form, although it is up to him to place them in one or another place in the building where he finds it best. § 156. Changeability and perfectibility of the system of Orthodox Theology and constant law As a matter of the human mind, the system of Orthodox Theology can change, although the subject of Theology - the Christian faith, as Divine revelation, is unchanged in its essence. This variability may depend on: a) From the properties of private minds that will have to compose the Theological system. Naturally, a mind that is brighter, more consistent and thorough can draw up a better plan for this system, and better reveal all the detailed truths in it, than a less perfect mind. b) From the difference in points of view from which one and the same subject of Orthodox Theology can be viewed. This subject is very extensive and multifaceted. And according to the point from which we consider it, some aspects of it, of necessity, will appear to us in greater light, others in less light, and others as if in shadow. This is why it happens that in some systems of Theology a certain part is revealed more thoroughly, in others another, and what in some occupies a small treatise or chapter, in others often appears in the form of a special Theological Science. c) From the difference in the purposes for which the system of Theology is compiled. The system that is compiled for teaching to students in secondary religious institutions, without a doubt, should not have such completeness in its entire composition, nor such extensiveness in detail, which is appropriate in the system taught in higher religious institutions: because both the age of the students and the purposes of these institutions are different from each other. d) Finally, on the circumstances of the time. At different times there are different moral needs, different misconceptions regarding faith prevail. In accordance with these needs, in refutation of these misconceptions, the system of Theology can deliberately expand some of its parts, reduce others, and give others a new form and direction. Subject to change, the system of Orthodox Theology is also subject to perfectibility, although the Christian faith, the subject of Theology, is not perfectable in its essence. One system may be distinguished by greater completeness, greater correctness in the division of parts, greater rigor, clarity and thoroughness in the revelation of particular truths than another. And although one cannot expect the Theological system to be perfect in all respects, since it is a work of the human mind, which can never be free from any shortcomings. However, it is the duty of teachers of this science to strive to ensure that the system of Theology, from time to time, is more improved, especially in higher theological educational institutions, and more consistent with the needs and purpose of students. You just need to remember, with all this changeability and improvement of the Theological system, one unchanging law to which it must always be subject, and which can be expressed in the following three rules: 1) As a system, it must unswervingly conform, as much as possible, according to the properties of its subject, with the general conditions of the system, which are prescribed by logic. 2) As a system of Christian Theology, it must be steadily consistent with the essence of the Christian faith, given to us by God himself in a supernatural way. And therefore, borrow the teaching about it only from pure, Divine sources, St. Scriptures and St. Tradition, and firmly remember and respect the nature of its truths, some of which are accessible to the human mind, while others are not accessible. 3) As a system of Orthodox Theology, it must be steadily consistent with the positive teaching of the Orthodox Church and have it as its main leader, with all theological truths revealed. If any of these three rules are violated, and even more so all of them, the system of Orthodox Theology will become unworthy of its name. II. CONDITIONS NECESSARY FOR SUCCESS IN THE SYSTEMATIC STUDY OF ORTHODOX THEOLOGY We have noticed (§ 154) that the systematic method of studying the Christian faith can be especially useful only to some, and is used in some schools. But even here, this also requires, on the part of the students, the fulfillment of certain necessary conditions. These conditions apply to: a) qualities of pupils, b) a circle of preparatory sciences for listening to the system of Theology and c) the very study of theology. § 158. Qualities of pupils The qualities required in students for the successful study of the Theological system are of two kinds: mental and moral, and in general are almost the same as those required in the study of any other science, with a few features corresponding to the Christian Faith, the subject of Theology. These mental qualities are that the student - a) had a mind that was not only sound by nature, but also quite developed and accustomed to consistent thinking: otherwise the student will not be able to follow the gradual presentation of the Theological system, weigh and assimilate the proposed truths and distinguish them from errors; b) had, at least, not a weak memory, which would be capable of accepting and preserving the knowledge transmitted to it, and then reproducing it, on demand, for comparison with the knowledge newly acquired; c) was not imbued with any prejudices contrary to the Christian Faith, and was infected with the spirit of freethinking or skepticism: for both would serve as a constant obstacle for the student in his chosen field. Among the moral qualities in a student of Theological Sciences, the following are necessary: a) love for truth and knowledge in general, sincere and constant love, which would inspire and support him in his difficult endeavors; b) especially love for the Christian Faith, which constitutes the subject of the Theological Sciences: for only as a result of this love can true love for the Theological Sciences themselves be maintained in the pupil; c) love for virtue and the fear of God: for living knowledge of the truths of Christianity is acquired not only by the mind, but also by the heart (John 7:17); Christian wisdom will not enter into an evil soul (Wisdom 1:4; fn. James 3:17), and one who does not love cannot know God (1 John 4:8). § 159. Circle of preparatory sciences The range of preparatory sciences for Theology is determined by the concept of the subject of Theology, the Christian Faith, and of Theology itself as a science. 1) The Christian faith is a Divine revelation communicated to us in the Word of God, oral and written, explained in the verbal works of ancient universal teachers, and now taught in the living word of the Church; on the other hand, the main goal of the systematic study of Theology by spiritual pupils is so that over time they can, through words, convey the knowledge they have acquired about the Faith to their flocks: hence the need for students of Theology of certain verbal sciences. 2) The Christian faith, although it is a supernatural revelation, contains many natural truths accessible to the human mind. These truths can be made much more understandable for students in the science of Theology if, when explaining them, the natural revelation given to us in nature is called upon for help: hence the need for certain natural sciences. 3) The purpose of the Christian faith is to help the needs of man, revealed in him as a result of his fall, the needs of his entire being and, in particular, the needs of his mind and heart; and therefore, for a proper understanding of the Christian faith, it is necessary to first know human nature, mainly spiritual, with all its powers, abilities and needs; on the other hand, to study the system of Theology, as we have already noted (§ 157), the student requires a mind that is quite developed and accustomed to thinking: hence the need for philosophical sciences. 4) Finally, the Christian faith, having appeared on earth since the first promise of the Messiah was given to people, existed continuously throughout all centuries, and was closely related to many events in the human race, to the field of science, to the state of morality at different times. Hence, for a thorough study of the Christian faith, there is a need for historical sciences. In particular, from the sciences (we use this word in an imprecise sense) verbal sciences are necessary or useful for those preparing to listen to Orthodox Theology: a) Hebrew, in which the Old Testament is written; b) Greek, in which the New Testament is written; used in the Greek Orthodox Church and the Old Testament in the oldest translation of seventy interpreters; Numerous works of the Church Fathers were written; c) Latin, in which many of the works of the Fathers were also written, and in addition many very important theological works were written in later times; d) Church Slavonic, in which the Holy Scriptures are used and worship is performed in our domestic Church; e) finally, some modern languages, mainly German and French, in which, at times, there are also very learned theological works. Which of these languages ​​are necessary for a spiritual student, and which are only useful, is very convenient to determine. 2) The study of Russian Literature, so that the spiritual student, when he becomes a shepherd, is able to correctly and clearly teach his flock, in the native language, the doctrine of faith, and generally express his thoughts about the objects of faith. For this purpose, the Grammar of the Russian language is taught in lower religious educational institutions, Rhetoric in middle ones, and the rules of higher eloquence and Aesthetics in higher ones. Of the natural sciences, Physics is considered more useful than others for the future listener of Theology, as a science that studies the very forces and laws of nature, and through this introduces a person, as it were, into the inner depths of natural revelation. But no less useful can be: natural History, showing traces of the wisdom and goodness of God in every creation on the face of the earth. And Astronomy, at least, is universal, showing traces of the amazing omnipotence, wisdom and goodness of God on the face of the sky, involuntarily inspiring the spirit to higher thoughts and elevating it to the throne of the Almighty. a) Logic, which studies the fundamental forms and laws of thinking and cognition, and b) pure Mathematics with its branches: Algebra, Geometry and others, as the most detailed theoretical development of the same forms and laws: these two sciences are very important for the awakening and establishment of sound, distinct, consistent emphasis in the future listener of Theology; c) Metaphysics with its branches: Worldology, which clarifies man’s natural view of the world, Theology, which clarifies the natural concepts of God accessible to the human mind, and Anthropology, which shows man himself, with his structure, strengths, abilities, laws, weaknesses and needs. These sciences, as dealing with the same subjects, only from a natural point of view, which Christian Theology deals with on the basis of supernatural revelation, naturally prepare the student for the most convenient listening and study of Theology; d) finally, moral philosophy or philosophical moral teaching, which reveals to a person, in the light of reason alone, the very moral laws that are inscribed in his conscience and heart. And which then, in greater clarity and completeness, are again inscribed for fallen man on the tablets of revelation: in the reasoning of this science, only what has been said regarding the branches of Metaphysics in relation to Theology must be repeated. a) the general History of the human race, both before the coming of the Messiah and after the coming. Here, with all tangibility, one who is preparing to study Theology will see what man has become as a result of his fall. What was his state always like without true, frank faith, and what a great benefit, both for individuals and for entire nations, was St. the faith of Christ, wherever it was accepted with love and humility; And - b) Domestic history: from here, in particular, the Spiritual student learns the fate of his Fatherland both before his enlightenment with Christianity and after enlightenment, learns the influence of Christianity on this fate, and becomes acquainted with the character of his compatriots, among whom he will eventually have to act in the field of pastoral service. As for the teaching of all these preparatory sciences for Theology, we will make here only two most important and more general comments. First: these sciences must be taught in such a spirit and direction that they actually prepare students for listening to the Theological course, make them capable of understanding and assimilating the sacred truths of the faith of Christ, and thus be useful to the students and not harmful. For, unfortunately, most of these sciences, especially philosophical ones, can be taught in the wrong direction, they can first saturate the mind and heart of students with such concepts and beliefs that are completely contrary to the Gospel teaching, and over time will bear fruit according to their appearance. Second: these sciences must be taught in accordance with the age, concepts and purpose of the students. And therefore, they must be taught differently in secondary religious educational institutions, and differently in higher ones, in one volume - in the former and in another - in the latter. § 160. Theology studies Theology classes in schools, like classes in any other science, are of two types: some classical under the direct guidance of mentors, others at home. The best method of classical studies, that is, listening to professorial lectures, is for the student, having in his hands either a detailed outline of the science or a ready-made manual: a) before the start of each lecture, at least briefly, discussed what the lecture was about, and thereby prepared himself for the most convenient understanding of it; b) during the lecture itself, he followed its development with constant attention, noticing, if possible, even its slightest details and, in any case, its general plan and main provisions; c) at the end of the lectures, he again discussed it from all sides, with complete clarity and criticism, and thus finally assimilated everything he heard from the mentor. Home activities include: 1) Reading. Studying Theological Sciences: a) most of all should read the books of St. Scripture, as the first and most important source of Theology; b) then the writings of St. Fathers and teachers of the Church, in whom the sacred Tradition is predominantly preserved: it is best to arrange the reading of these writings so that it corresponds to the order of the Theological lectures themselves, that is, so that at the time when there are lectures on the Holy Trinity, and the patristic writings are read about the Holy Trinity; when lectures on the Divinity of the Savior, or on the union of two natures in him, or on his high priestly service, read paternal works on these same subjects; c) must read and re-read the Symbolic books existing in the Orthodox Church, as a constant guide in the matter of faith and in the field of Orthodox Theology; d) read theological works and private people, distinguished by well-intentioned, bright-minded and learned, as a guide to the speedy and thorough study of certain branches or private treatises of the Theological system. 2) Reflection and exercise in your own writings. These two means, as they are rightly recognized in general as the best for the development of reason in a person, and together with the clarity, clarity and thoroughness of all knowledge that we acquire, so, in particular, should be recognized as the best in relation to Theological knowledge. 3) Disputes are moderate and decent. Having been rightly expelled from classes, disputes, nevertheless, can be used by students as a home remedy for refining their concepts - a means that, indeed, can be very useful for this purpose, if only it is used according to the rules of Logic. 4) Prayer to God. It must begin, accompany and end all theological studies: for, in addition to the fact that it cleanses, elevates our soul and makes it capable of these sublime pursuits, prayer is necessary for us by the very nature of the subject of Theology. The truths of the Christian faith, although revealed by God, are for the most part incomprehensible to man; and therefore he cannot assimilate them to himself in the same way as he acquires other truths, through his natural reason. For this, there remains only one means: for God himself to reveal in us, in a supernatural way, the receptivity to the assimilation of these truths through faith, which is therefore called the gift of God (1 Cor. 12:9). And just as in general the entire human race would never have known God if the only begotten Son of God, who was in the bosom of the Father, had not confessed (John 1:18): so in the same way, even from private people, he can only know God and his secrets, if the same Son wills to reveal them (Matthew 11:27). Therefore, one who seeks Theological knowledge and Christian wisdom must constantly ask for it from God, who gives impartiality to everyone and does not reproach (James 1:5), and during all his own studies in Theology, cry out to God, like David: open my eyes, and I will understand the wonders of your law (Psalm 119:18). III. COMPOSITION OF THE SYSTEM OF ORTHODOX THEOLOGY § 161. General division of theological sciences Orthodox Theology must consider the Christian Faith in the very form in which it now exists in the Orthodox Church (§2): and all the sciences into which it is divided in this case will constitute the circle of essential sciences of Orthodox Theology. But it is known that the Christian faith not only now appeared and began to exist in the Orthodox Church, but existed, together with the Church itself, even before from the time of its origin. It is also known that the Christian faith existed and exists not only in the Orthodox Church, that is, not only in its pure, unspoiled form, but also exists in non-Orthodox churches or societies, in a more or less distorted form. And therefore, for a thorough and separate understanding of the Orthodox faith of Christ, it can also be studied historically and comparatively or polemically, since any object is much better recognized by studying its history and by comparing it with other similar objects. This is where the circle of auxiliary sciences of Orthodox Theology comes from, i.e. those that, although they do not relate to the essence of Orthodox Theology, do not set out the Christian faith in the exact form in which it exists in the Orthodox Church, but very much help towards a thorough and clear understanding of it in this form. § 162. Essential sciences of Orthodox Theology The true beginning for any system can only be a true and completely complete concept of its subject: for from this only the beginning can all its parts be derived. Consequently, the beginning of the system of Orthodox Theology must be a proper concept of its subject, that is, of the Christian Faith, as it is contained by the Orthodox Church. What exactly should be understood here under the name of the Christian faith? Nothing more than “Divine revelation, on the basis of which the Orthodox Church exists: teaching, sacred rites and administration - for people to assimilate this revelation, for their sanctification and bringing them to eternal life.” If so: then the Christian Faith in Orthodox Theology should be considered from three sides: a) in its basis or sources, b) in its component parts and Or, if we liken the Christian Faith to a tree (Luke 13, 18 – 20), then we can say that Orthodox Theology should consider it: a) in the seed (which is the Word of God or Divine revelation), b) in the trunk that grew from this seed (teaching, rituals and government based on the Word of God), and c) in the very fruits (or application to life). Thus, three classes of essential sciences of Orthodox Theology arise: I) science regarding the sources of the Christian faith, ii) science concerning the very composition of the Christian faith, and III) science regarding the application of the Christian faith. The first seem to answer the question: where does the Christian faith lie? Second: what is the Christian faith? Third: how can a person internalize it? The first, in comparison with the last two classes, can be called preliminary sciences: since the sources of the Christian faith precede both its composition and application; the second - compound; still others are applied. I. Preliminary Sciences The sources of the Orthodox faith of Christ are: St. Scripture and St. Tradition, according to the understanding of the Orthodox Church; and therefore the preliminary sciences are divided into three types: 1) Some are engaged in St. Scripture. These are: a) priest Hermeneutics, setting out the rules for understanding and interpreting St. Scriptures, and b) priest Exegesis or interpretative reading of St. Scripture, applying these rules to the actual interpretation of either individual books and parts, or the whole of St. Scriptures. 2) Others - St. Tradition. This is actually Patristics, a science that extracts from the writings of St. Fathers and brings together wonderful thoughts about all subjects of Christian teaching, showing especially the continuous, over the centuries, agreement between these famous teachers of the faith, as a living testimony to the Apostolic tradition preserved in the Church. 3) Still others contain the Symbolic teaching of the Orthodox Church, as the main guide when using St. Scripture and St. Legends. This is the advantage: a) Orthodox Confession of the Catholic and Apostolic Church of the Eastern and b) Long Christian Catechism of the Orthodox Catholic Eastern Church, published by St. Synod. The constituent sciences of Orthodox Theology are also divided into three types, corresponding to three means, which, on the basis of Divine revelation (i.e., Holy Scripture and Holy Tradition), the Orthodox Church contains and uses for its purpose, and namely: 1) Some of these sciences systematically present the teaching that exists in the Orthodox Church. These are: a) Dogmatic Theology, setting forth the teachings of the Christian faith, and b) Moral theology, setting forth the teaching of Christian activity. 2) Others have as their subject the sacred rites of the Orthodox Church: this is Liturgics, or the science of the worship of the Orthodox Church. 3) Third - governance: this is the canonical Law of the Orthodox Church. The application of the Christian faith to the life of believers in the Orthodox Church is carried out by the shepherds of the Church and together by the believers themselves, under the leadership of the shepherds. And therefore, the applied sciences of Orthodox Theology, some should instruct the pastor on how to carry out this application, that is, how to worthily carry out his service to the Church, while others should instruct his flock. 1) For the first purpose they serve: a) Pastoral Theology, guiding the shepherd on how to carry out all his duties in shepherding the verbal flock of Christ, and b) Homiletics, due to the vastness of the subject, separated from pastoral Theology in the form of a special science, and instructs the pastor in detail how to carry out, in particular, one of his duties as a church teacher. 2) For the last purpose it serves: Asceticism, indicating the means for success in Christian piety. § 163. Auxiliary sciences of Orthodox Theology The auxiliary sciences of Orthodox Theology, as we have seen (§ 161), are divided into two classes: historical and comparative. Of the historical ones, some can be called auxiliary equally for all the essential sciences of Orthodox Theology; others - only for preliminary sciences, each in particular, or for composite sciences, or for applied sciences. A) Auxiliary for all essential sciences of Orthodox Theology are: 1) Actually the History of Faith and the Church: c) especially the Russian Church; 2) Sciences auxiliary to church history itself, such as: This general history of faith and the Church embraces the subjects of all other, private historical sciences, auxiliary to Orthodox Theology, to the calculation of which we move on, and therefore serves as a common root and source for them. B) Auxiliary for essential preliminary sciences: 1) Those practicing St. Scripture: a) Introduction to the books of St. Scriptures discussing the origin of each of these books, their collection into one composition, the fate of their text, etc., and b) biblical Archeology, explaining the antiquities of the Jews mentioned in St. Scriptures; 2) Those practicing St. Tradition: Patrology, outlining the biography and bibliography of St. Fathers; 3) Containing the symbolic teaching of the Orthodox Church: Historical review of the Symbols and other confessions, brief and extensive, that appeared in the Church for various circumstances, as well as the teaching contained in these Symbols. C) Auxiliary for essential component sciences, namely: 1) For dogmatic and moral Theology, systematically expounding the teaching of the Church: b) History of Christian moral teaching; 2) For liturgics dealing with the sacred rites of the Church: Church Archeology; 3) For canon law, which has as its subject matter church government: Historical review of canon law. D) Auxiliary for some applied sciences: 1) For Homiletics: History of Church Eloquence; 2) For Asceticism: The History of Asceticism. Comparative theological sciences are of two kinds: some differ from each other in subject matter, others in the method of research, and in both cases they serve as auxiliary directly not for all the essential sciences of Orthodox Theology, but only for the composite sciences. 1) According to the difference in subjects, these comparative sciences are divided: a) on comparative Dogmatics, which comparatively surveys the teachings of different Faiths; b) comparative Liturgics, which also examines the sacred rites of different Faiths, and c) comparative canon law, which examines comparatively the laws that govern different Christian churches and societies. It should be noted that although there are also different views in different Christian societies on the subjects of other essential sciences of Orthodox Theology, that is, on the sources of the Christian faith and on the method of its application to life; but to compare these disagreements, since there are not many of them, no special theological sciences have been formed, in parallel with the essential, preliminary and applied sciences, and these disagreements are usually considered in comparative Dogmatics. 2) According to the method of research, comparative theology is: a) or Symbolism, which only positively, without any critical remarks, presents the comparative teaching of different Christian churches and societies, as it is set out in their Symbolic books; b) or Polemics, which, while presenting such a teaching, at the same time tries to refute all the disagreements of other confessions with the Orthodox teaching; c) or, finally, Irenica, which has the goal of indicating means for eliminating or reconciling these disagreements among themselves and with the truth of Orthodoxy, as much as the truth allows, and, thus, for the reconciliation of Christian confessions and societies themselves. § 164. Arrangement of essential and auxiliary sciences in one system From the section we have made of the essential and auxiliary sciences of Orthodox Theology, it is revealed that their number is very significant... But it will not seem so great to us if we bring both of them together and arrange them in one system, with notes on which of these sciences exist and are taught separately, and which usually merge with others. And it is not very difficult to make such a collection, because just as the essential sciences of Theology are divided into preliminary, composite and applied, so the auxiliary sciences fit into the same departments. This means that all that remains is to connect homogeneous with homogeneous. General Church History alone with its side branches, being auxiliary equally to all the essential sciences of Orthodox Theology, cannot be combined with any of them in particular. But since this history, as has already been noted (§ 163), for all other historical auxiliary sciences serves as a common root and source, just as St. Scripture and St. Tradition; since, by the very nature of its subject, it precedes or should precede all branches of Theology in general, both essential and auxiliary, then it is very natural to place it in the department of preliminary sciences of Orthodox Theology - to place it as a special branch, and, moreover, in the first place. In this case, the complete system of Orthodox Theology will be as follows: a) Preliminary sciences: I. Having as their subject the History of the Christian Faith and the Church in general: 1) The actual history of faith and the Church: c) especially the Russian Church. 2) Sciences supporting this story: These auxiliary sciences are sometimes presented briefly as part of Church History itself, and sometimes taught separately, according to the circumstances and needs of the students. II. Subject matter sources of the Christian faith: a) Introduction to St. Scripture, b) Biblical Archaeology, c) Sacred Hermeneutics, d) Sacred Exegesis, or interpretive reading of St. Scriptures. The last branch, for the most part and very conveniently, is combined in teaching with the first: for, after historical information about one or another sacred book is communicated, it is very natural to immediately become more familiar with its content through the interpretation of either the entire book or remarkable passages in it. The common name for both of these branches together can be Bibliology. Two are equally necessary for each other part. The first is not complete without the last, for, presenting the biography and bibliography of St. Fathers, does not represent their very teaching, which you need to know to recognize St. Legends. And the second is not complete without the first: for, while presenting the very teaching of the Fathers, it does not represent their biographies and bibliographies, necessary for the proper understanding of their very teaching. Therefore, it is much more fair to combine both of these sciences into one, under the general name of either Patrology or Patristics. 3) The symbolic teaching of the Church, as the main guide in the use of St. Scriptures and St. Legends: a) Historical review of Symbols and Confessions that appeared in the Orthodox Church, b) Positive study of the Symbolic manuals, which are: The Orthodox Confession of M. Peter Mogila and the Long Catechism, ed. St. Synod. I. Having the subject of Christian teaching: b) Dogmatic Theology and c) Comparative Dogmatics (otherwise generally called Comparative Theology), taught in the form of either Symbolism, or Polemics, or Irenics. It is much better to combine the history of dogma with dogmatic theology itself. Because the purpose of this story is: a) show that all the dogmas of the faith of Christ, as they came from the mouth of Christ the Savior and St. Apostles, and since then have remained unchanged in the Orthodox Church for centuries; b) also show various perplexities, heresies and disputes that arose regarding one or another of the dogmas, but at the same time, c) how the Orthodox Church defended, protected and more strictly defined them, as a result of these perplexities, heresies and disputes. Therefore, if in dogmatic Theology, before revealing the positive teaching about each dogma, its history is presented, then this will serve as both the best confirmation of its truth and the best explanation for its proper understanding. As for comparative Theology: although it can very conveniently be combined with dogmatic Theology, as is sometimes done; but, for a thorough and more clear study of the differences between religions, it is much more fair to teach this science separately. And the best method of teaching it is that it is both Symbolism, first offering the true teaching from the symbolic books of different confessions, and Polemics, after which refuting all the disagreements of other confessions with the Orthodox, and Irenics, indicating, in conclusion, a way to eliminate or reconcile these differences. a) History of Christian moral teaching and b) Moral Theology. Again, two sciences that are most naturally combined into one, and of which the first constitutes a preliminary part of moral Theology, and the latter the essential; therefore, the first can be presented in the introduction to the last. II. Having the subject of Christian sacred rites or worship: 2) Liturgics of the Orthodox Church and 3) Comparative liturgics. Ecclesiastical Archaeology. Although, it can be taught separately from Liturgics. For, while the task of Liturgics is to show the meaning and use of the sacred rites and rites of the Orthodox Church at the present time, Archeology shows their origin and historical fate; but with greater benefit, both of these sciences are combined into one, which first shows the origin and history of each sacred act, and then its meaning and present use. This is a benefit both for these sciences themselves, which thus become complements, reinforcements and explanations for each other, and for students: for through such a combination the study of church rites is facilitated, and at once the most complete and comprehensive information about each of them is obtained. There have not yet been any attempts to compile a comparative liturgy, although it is completely possible, having its own separate subject, a comparison of different sacred rites existing in different Christian churches and societies. However, this science, of course, where its teaching is appropriate, can, in a brief form, be combined with Orthodox Liturgics. For this purpose, it is enough, after the origin, meaning and use of each of the sacred rites of the Orthodox Church have been shown, to make comments about the corresponding sacred rites and other confessions and about the relative merit of these sacred rites. III. Having the subject of Christian stewardship: 1) History of Canon Law, 2) Canon Law, currently in force in the Orthodox Church, 3) Canon Law is comparative. The first two parts are usually taught together. The latter, although hitherto it has not attracted our attention, can also, where the need arises, be taught together with the first two, as comparative Liturgics with Orthodox Liturgics and Church Archeology, as shown in the previous remark. However, canonical comparative law can exist separately, as evidenced by some experiments made by foreigners 752. I. Having the goal of instructing the pastor on how to carry out his service to the Church and apply the Christian Faith to the lives of others: and – 1) how to carry out all your duties in general: Pastoral Theology; 2) how, in particular, to teach believers in the Church: a) History of Church Eloquence, b) The Theory of Church Eloquence or Homiletics. They usually copulate together, sometimes in such a way that history is taught first, and then the theory of Church Eloquence, sometimes vice versa. II. Having the goal of instructing the flock themselves how to strive in piety: Can be combined like two parts. Or even better, so that the first is presented in the introduction to the last. Or else, for examples from the history of asceticism to be placed in various treatises of Asceticism itself, for a better understanding of its rules. SECTION II. ON THE COMPONENT PARTS OF THE SYSTEM OF ORTHODOX THEOLOGY IN PARTICULAR § 165. Parts and nature of this department Having presented the experience of the general delimitation of the Theological sciences, we will try to make a similar experience of the delimitation of each of these sciences in particular, not forgetting the idea that the plan of the Theological system, both in general and in parts, cannot be any one constant. That from time to time it must change in the same way, while its subject remains unchanged, as all systems change, depending on different conditions, and that to demand the most perfect system of Theology, after which nothing could be expected, would be a matter of extreme injustice (§ 156). With this distinction between each of the Theological Sciences, first preliminary, then composite and, finally, applied, we will make, in accordance with the general program adopted by us (§ 4), where it may be necessary, perhaps brief remarks about the method and direction of this or that science, as well as about its sources and aids. I. PRELIMINARY SCIENCES OF ORTHODOX THEOLOGY A. WITH THE SUBJECT OF THE HISTORY OF THE CHRISTIAN FAITH AND THE CHURCH IN GENERAL 1. Actually the History of Faith and the Church § 166. Division of this science The history of the true faith and the Church on earth is divided into two halves by the great era of the incarnation of the Son of God, the Savior of men: into Old Testament history and New Testament history. The latter is also subdivided, in fact, in our domestic schools, into the history of the New Testament Church in general and into the history of the Russian Church in particular. § 167. Old Testament history The Old Testament history, beginning with the first promise of God about the Messiah, gradually depicts how God prepared the human race to receive the promised Savior and to enter his blessed kingdom. And since God prepared people in two ways, first through oral revelation during the patriarchal period, then through written revelation during the legal period; then Old Testament history is divided into two periods: the history of the patriarchal church and the history of the sub-legal church. In the first period, this preparation first applied to the entire human race, then focused primarily on one descendant of Abraham. In the second, it first focused on one descendant of Abraham, that is, the people of Judah, and then, through the dispersion of the sons of Israel, through the translation of St. Scriptures in Greek and through other circumstances became accessible to other peoples. Therefore, both periods are divided into two sections, so that the general plan of Old Testament history can be presented in the following form: Introduction: The history of the primitive church, that is, the history of the origin of the world and man, the history of the innocence of man and the history of his fall. Period Ï History of the Patriarchal Church (about 3953 BC): a) from the time of God's first promise of the Messiah until the calling of Abraham, and b) from the calling of Abraham to the Sinai legislation. Period IÏ History of the Church under the Law (about 3953–5508 BC): a) from the time of the Sinai legislation until the death of the last of the Prophets, b) from now until the appearance of the promised Messiah on the land. Conclusion: The state of the world before the coming of the Messiah, the general expectation of his appearance. Each of these departments, for greater convenience, can be divided into its own smaller departments: for example, the first department of the first period is most naturally divided into two parts, of which the first depicts the state of the Patriarchal Church before the flood, and the last from the flood to the calling of Abraham. The main and almost the only source for Old Testament history is the Old Testament books of St. Scriptures. And therefore the spirit of this story must be the spirit of the Bible. All other information that can be gleaned from secondary and human sources, such as the writings of Josephus, Philo and a few others, should be subordinated to this spirit and direction. The excellent manual on Biblical History used in our schools is known to everyone. § 168. New Testament history The history of the New Testament shows how the promised Messiah really appeared among people and founded his blessed kingdom, how this kingdom was established on earth and completely prospered, and how since then it has constantly existed until now. The outline of the New Testament story might be as follows: Introduction: The history of the earthly life of Christ the Savior, who laid the first foundation for his Church (1–34). The period is primarily a period of external dispensation and establishment of the Church of Christ: a) on the days of St. Apostles (34–101), b) in the days of their successors until Emperor Constantine the Great (101–312). The most important work of the Church during this period, as if covering all others, was, without any doubt, its extraordinary spread among people and the continuous struggle with external enemies, who intensified by all means to prevent its establishment on earth. Until Constantine the Great declared the dominance of the Christian faith within the boundaries of his empire, although, of course, at the same time, the Church also cared about what related to its internal structure, that is, to its teaching, sacred rites and governance, and fought against internal enemies. Period IÏ is the period primarily of the internal dispensation and establishment of the Church of Christ: a) in the days of the first five ecumenical Councils (312–553), when the teaching of the Church against numerous heresies (especially regarding the person of the Savior and the Holy Spirit) was mainly affirmed, defined and defended, both by private teachers and entire Councils; And b) during the days of the other two ecumenical Councils until the fall of the Roman Patriarchate from the Universal Church (553–885). When church government or canon law was primarily established and determined (the nomocanon of John Scholasticus, the Council of Trullo and the nomocanon of Photius). Church worship was defended and clothed in all its glory (the fight against iconoclasts of private pastors and entire Councils, famous hymn writers: John of Damascus, Cosmas of Maium, etc.). There is no doubt that during this period the Church continued to spread among people, and met many external enemies with whom it had to fight. But what puts a special stamp on this entire period is, undeniably, the struggle of the Church with internal enemies and at the same time the defense, affirmation and revelation of those principles from which its internal life is composed. Period IIÏ the period of constant preservation and protection of the entire ancient improvement of the Universal Church - by the Eastern Orthodox Church and the gradual distortion of this improvement by the Western Church to the present day (885–1884): A) The history of the Eastern Orthodox Church can be divided into two sections: a) the first - from the time of the fall of the Roman Patriarchate from the Universal Church and the subsequent initial planting of the Orthodox faith in Russia - until the establishment of the Russian Patriarchate, as if replacing the apostate Roman one (885-1588), and b) the second - from the time of the establishment of the Russian Patriarchate to the present day. B) The history of the Western Church, which has fallen away, can also be divided into two sections: a) the first, embracing the time of its gradual removal from Orthodoxy - before the Reformation (885–1517), and b) the second, embracing the time of even greater removal of the Christian West from Orthodoxy - from the advent of the Reformation to the present day. Indeed, the main character during this entire period of the Eastern Orthodox Church is that it cares only to preserve and protect the ancient order of the Universal Church, invariably relying on the seven Ecumenical Councils and the teaching of St. Fathers. And that, on the contrary, the main character of the Western Church is the gradual distortion of ancient church teaching and improvement through numerous innovations in all parts - history itself will clearly confirm this. Conclusion: An image of the current state of the Church throughout the world, which can be studied and quite extensively in the form of a special science: Church Statistics. As for the method of arranging and considering the objects of church history in each of its periods and departments, there are two extremes here. Some do not make any deliberate distinction between these objects, but consider them all together, where and how necessary, strictly adhering only to the chronological order of incidents. Others, on the contrary, deliberately differentiate objects into classes (for example, in our classic book they are divided into seven sections), and consider each class separately, without caring about their mutual connection and the general course of events. In the first case, the disadvantage is that it is impossible to clearly study individual objects of church history, for example, the state of teaching in a certain period, or the state of worship. In the latter, it is that only the parts are studied and the whole is lost sight of. And therefore the best method is to choose a middle ground between these extremes, or to combine them together. That is, first present the general history of the Church in each period and department of the period, chronologically following the general course of events. And at the same time, touching on all its subjects, where and how necessary, and then - a private history, or a detailed overview of each of its main subjects in particular, such as hierarchy, flock, teaching, government, etc. There are countless sources and aids for New Testament church history; We will indicate here only the main ones. These are, after St. The Scriptures of the New Testament (actually for the history of Christ the Savior and the Apostles), from those that appeared - 1) in the east: church histories: Eusebius (IV century), Socrates, Sozomen, Theodorit and Philostorgius (V century), Theodore the Reader and Evagrius (VI century) 753; 2) in the west: Rufinus (IV century), who translated and continued the history of Eusebius, Sulpicius Severus (V) and Gregory of Tours (VI) 754. 1) in the east: many chronicles that were included in Byzantine history, in which church news is very often found, such as: the chronicles of Kedrin, Zonar, Chalcondilla and others 755; Russian chronicle of St. Nestor (XI-XII) and his successors, and church history of Nicephorus Callistus (XIV) 756; 2) in the west: ten books about the ecclesiastical monuments of Haymo, Bishop of Halberstadt (IX) 757, and the ecclesiastical history of Adam of Bremen (XI) 758. 1) in the east: a few short chronicles or historical notes of the Greeks themselves, such as: Christopher Angel 759, Philip of Cyprus 760 and Alexander Gelladius 761, and numerous collections of acts and generally historical documents published in Russia and relating, among other things, to our church history 762; a) written in the spirit of the Roman Church and considered the best: the chronicles of Baronius 763, the church history of Alexander Natalis 764 and the church history of Fleury 765; b) written by Protestants, also the best: Magdeburg centuries 766 and church history of Mosheim 767. § 169. History in particular of the Russian Church The history of the Russian Church, without a doubt, deserves detailed study, especially from those who are preparing to be shepherds of this Church. The plan of Russian church history may be as follows: Introduction: The beginnings of Christianity in Russia before Equal-to-the-Apostles Prince Vladimir (before 988), and namely: a) the beginnings of Christianity within present-day Russia before the founding of the Russian kingdom, and b) in the Russian kingdom itself before the baptism of Vladimir. Period Ï History of the Russian Church depending on the Patriarch of Constantinople (988–1588): a) under the control of one Metropolitan subordinate to him (988–1240); b) under the control of either one or two Metropolitans (1240–1462); c) under the control of two Metropolitans (1462–1588). Period IÏ History of the Russian Church in its independence, that is, dependence on its own High Hierarchs (1588–1884). a) at first one who bore the title of Patriarch (1588–1721); b) then the Council of Hierarchs or the Holy Synod, which replaced the Patriarch (1721–1884). Conclusion: The current state of the Russian Church - Russian Church Statistics. The method of arranging objects in Russian church history may be the same as indicated for the history of the Church in general. The most important sources: 1) Greek, first church: Eusebius, Socrates, Sozomen, Theodoret, Evagrius, etc. (this is for introduction to the history of the Russian Church); then general: Leo Grammar (X century), George the monk (X), Kedrin (XI), Zonar (XII), Bryennius (XII), Choniates (XIII) and others, continuing until the last half of the 15th century 768; 2) Domestic, begun by the Monk Nestor at the end of the 11th century, and continued in different places in Russia, Kyiv, Novgorod, Pskov and others, with greater or lesser extent. Some until the XIII century, others until the XIV or XVI, and some almost until Χ V ΙΙΙ 769; 3) Polish, starting in the 12th century and ending in Χ V 770. 1) domestic, published by the Archaeographic Expedition and Commission, collected and published in Kyiv 771 and Vilna 772, published by Novikov (in the ancient Russian Vivleofika), Count Rumyantsev (in the collection of state documents), Archpriest Grigorovich (in the Belarusian archive), Mukhanov 773 and others 774, also placed in the complete collection Russian laws. St. Petersburg 1840; 2) foreign ones, such as those collected by Turgenev 775. III. Notes from contemporaries, compiled partly by our compatriots 776, and more by foreigners who visited our fatherland, or wrote about it only by hearsay 777. IV. Lives of the Russian Saints, included in the Kiev-Pechersk Patericon, Prologue, Chetya-Minea and still remaining in manuscripts. Among the many benefits, we point out: a) History of the Russian State, Karamzin: b) Notes of the Imperial Society of Russian History and Antiquities at the Imperial Moscow University 778; c) History of the Russian hierarchy in 6 parts; d) Description of the Kiev-Sophia Cathedral and the Kiev hierarchy; e) Historical dictionary about writers of the ecclesiastical rank who were in Russia; f) History of the Bantysh-Kamensky Union; g) Description of monasteries, for example, Kiev-Pechersk Lavra, Sergius Lavra, Solovetsky Monastery; h) Historical dictionary about the Saints glorified in the Russian Church. 2. Sciences auxiliary to church history There are two auxiliary sciences for church history: church Geography and church Chronology, of which the first shows the places where the events of the Church took place, and the latter determines the time when they occurred. And therefore the first, naturally, must precede church history, and the latter must accompany it or follow it. § 171. Church Geography Church Geography, in relation to the division of church history, is divided into the geography of the Old Testament Church and the geography of the New Testament Church. The geography of the Old Testament Church is divided into: I. On the geography of the patriarchal church - 1) before the flood, where he says: a) the location of heaven and b) about the lands of Evilat, Ethiopia, Assyria and the land of Naid, mentioned in the first four chapters of the book of Genesis; 2) after the flood until the Sinai legislation, or more precisely, until the subsequent settlement of the Jews in Palestine (the Promised Land). Geographic information is provided here: b) about the resettlement of Noah’s descendants: the descendants of Shem, Ham and Japheth; c) about the kingdoms and lands that then appeared: Babylonian, Assyrian, Median, Persian, Mesopotamia, etc.; d) especially about the places where the most wandering patriarchs of the people of God stayed, and which were marked by Epiphanies and miracles; e) about Egypt, where the Israelites moved, and about the countries adjacent to it; f) finally, about the path of the Israelites from Egypt to Sinai and from Sinai to the occupation of Palestine. II. On the geography of the church under the law, or what is the same, the geography of Palestine - 1) physical geography of Palestine: a) its position, space and boundaries, 2) Political geography of Palestine: a) from the time of its division between the 12 tribes of Israel until the fall of the kingdom of Israel from the kingdom of Judah; b) from this time until the Babylonian captivity; c) after the captivity of Babylon until the coming of Christ. In each of these sections, geography should show the regions into which Palestine was divided, their space and boundaries, cities and main villages, with the number of their inhabitants, attractions, etc. The geography of the New Testament Church, also in accordance with the division of New Testament history, can be presented in the following order: 1) The state of Palestine during the days of the earthly life of Christ the Savior and his journey through this land; 2) Geography of the Christian Church in the first three centuries before the conversion of Emperor Constantine, or before the Ecumenical Councils. Here in particular: a) travels of St. Apostle Paul and the churches founded by him, b) the places of preaching of the other Apostles and the churches and episcopal sees they founded, c) places of subsequent spread of Christianity in the 2nd and 3rd centuries and the residence of new episcopal sees. 3) Geography of the Christian Church in the days of the Ecumenical Councils before the fall of the Roman Patriarchate from it. During this period, it is best to arrange church geography by Patriarchate and depict it separately: a) The Patriarchate of Rome, i.e. its space and limits, the number of metropolises, archdioceses and bishoprics under its jurisdiction, the residence of each of them, space, etc. b) Patriarchate of Constantinople, f) finally, some exarchates that were not subordinate to the Patriarchal thrones and were governed by independent hierarchs (αυτοκέφαλοι). 4) Geography of the Church from the time the Roman Patriarchate fell away from it to the present day. Here in particular: a) geography of the Eastern Orthodox Church also by Patriarchate, b) geography of the Roman Church before and after the Reformation, c) and separately the geography of the Russian Church. 1) For the geography of the Old Testament Church, you can indicate: a) after the books of St. Scriptures and b) the writings of some Jews: Josephus, Philo and Talmudists, c) Onomasticon urbium et locorum S. Scripturae, seu liber de locis hebraicis, graece primum ab Evsebio Gaesareensi, deinde latine scriptus ab Hieronymo, ed. opera Iac. Bonfrerii, Par. 1631 and 1639; d) Calmet: Dictionarium historicum... et geographicum S. Scripturae. August. Windel. 1738; e) Hadr. Relandus: Palaestina ex monumentis veteribus, illustrata, tabulis geographicis exornata..., Batav; 1714; f) Experience of St. geography for use in theological schools, the work of priest Peter of Vegilyansky. St. Petersburg, 1808; g) Ias. Fr. Allioli·. Biblische Erd-und-Länderkunde, Landshut. 1844; h) sacred geography with maps and plan of Jerusalem, compiled by V.P.P., St. Petersburg. 1846. 2) For the geography of the New Testament Church: a) after the books of the New Testament, b) Caroli a S. Paulo·. Geographia sacra, seu notitia antiqua dioeceseon omniun veteris ecclesiae, Amstel. 1704; c) Atlas antiquus sacer, ecclesiasticus et profanus, collectus ex tabulis geographicis Nic. Sansonis. Amstel. 1705; d) Spanhemiï Geographia sacra et ecclesiastica (in opp. vol. 1, Lugd. Bat. 1701); e) Mich. Le Quien: Oriens Christianus... Paris, 1740; e) Bingham: Origg. eccles. lib. IX, vol. III; g) Handbuch der Kirchlichen Geographie und Statistik... von I. E. Theodor Wiltsch, in 2 parts, Berlin, 1846; h) Kirchen historischer Atlas - the same author, ed. in 1843; i) in particular for the geography of the Russian Church: Historical Atlas of Russia, Pavlishcheva, Warsaw, 1845. § 172. Church Chronology Church Chronology can be divided into two parts, of which - The first will outline the general principles of this chronology, that is, it will provide information: a) about the limit from which it begins, b) about the general division of time among the Jews, c) about the Jewish year and its relationship to the Egyptian, Chaldean, Persian, Greek, Roman years, d) about the Jewish months and their relationship to the months of other nations, e) about Jewish weeks and days, their division into parts, about holidays, fasting, etc., f) about the Christian chronology and its relationship to the Mohammedan and others, g) about cycles, periods, epochs or eras, both among the ancient Jews and in the Christian Church. Then - The second will outline the chronology in particular: 1) The Old Testament Church, and namely: a) will decide the issue of the chronology of the current Jewish text of the Old Testament and the chronology of the translation of the Bible by seventy interpreters, and b) present a table of chronology according to the periods of Old Testament church history; 2) the New Testament Church, and namely: a) decide the question of the time of birth and death of Christ the Savior, and b) will present the most chronological table of New Testament church history. Aids in teaching this science can be: a) S panhemiï Chronologia sacra (in opp, vol. 1, Lugd. Batav. 1701); b) J. Ch. Gatterer: Abriss der Chronologie, Göttinger 1777; c) L’art de verifier les dates des faits historiques etc., par un religieux Benedictin, Paris, 1750. B. SUBJECT SOURCES OF THE CHRISTIAN FAITH: § 173. The concept of the sciences related here From the preliminary sciences relating to St. Scripture, one teaches the rules on how to recognize and explain the true meaning of St. Scriptures: this is Hermeneutics; the other provides information about the antiquities of the Jews, necessary for the most convenient understanding of St. Scriptures: This is Biblical Archaeology; the third, finally, really applies all this to St. Scripture and introduces both the history and the content of St. books: this is an introduction to St. Scripture together with its interpretative reading or Bibliology. § 174. Sacred Hermeneutics Sacred Hermeneutics, as can be seen from the very concept of it, is naturally decomposed into two parts, of which the first will show the means for finding and understanding the true meaning of St. Scripture, and the second is a way of explaining the found meaning to others. But both of these parts must be preceded by another common one, which would show what the true meaning of St. is. Scripture, and what should be the main guiding principle both in finding and understanding, and in explaining this meaning to others. In detail, the composition of Hermeneutics may be as follows: I. About the true meaning of St. Scripture and the main principle of sacred Hermeneutics: 1) About the true meaning of St. Scriptures: b) about the mysterious meaning. 2) About the main beginning of St. Hermeneutics: a) the true beginning - the teaching of the Orthodox Catholic Church, b) refutation of false principles invented by wrong-minded people. II. On the means to understand the true meaning of St. Scriptures: c) the goal of St. a book or a famous place thereof, 2) External, which includes information: b) about persons introduced by the writer, c) about the time of writing the book and the events described in it, d) about the place where the book was written and the events mentioned in it, d) about the occasion of writing a book and other circumstances. III. About the method of explaining the true meaning of St. Scriptures: c) homiletical explanations; 2) Scientist, which includes: c) reasoning or research. Teaching St. Hermeneutics must certainly be in the spirit of the Orthodox Church: otherwise, instead of benefit, it will only bring harm. And therefore, when choosing and using foreign manuals on this science, one must be extremely careful - one must choose from them only what can take place in Orthodox Hermeneutics. An indication of some of these guidelines can be found in the classic book used in our Theological Schools: Delineatio Hermenevticae sacrae, ed. 2. Petropoli 1832. § 175. Biblical Archeology The subject of biblical Archeology is Jewish antiquities mentioned in St. Scripture. But since these antiquities are of three kinds: domestic, public and church, then biblical archeology is usually divided into three parts. Part I is about household antiquities, such as: a) about the dwellings, food and clothing of the ancient Jews, b) about domestic society or family: about marriage, the birth and upbringing of children, paternal power, slaves, etc. c) about the family morals and customs of the ancient Jews, d) about illness, death and burial among the ancient Jews. Part II about public antiquities: a) about the mode of government of the ancient Jews, b) about judicial places and legal proceedings, c) about agriculture and cattle breeding, d) about crafts, arts and sciences, e) on trade and navigation, f) about the military structure and image of war. III part about church antiquities: a) about the origin and composition of Old Testament worship in general, e) about sacred actions and, finally, f) about some types of idolatry into which the Jews sometimes fell. In discussing the teaching of Biblical Archeology, we must repeat the same thing that has been said regarding the teaching of St. Hermeneutics: because Archeology can also be deliberately distorted by freethinkers and become detrimental to faith. The sources for this science are: a) main: books of St. Scriptures; b) minor: the works of Josephus and Philo; c) tertiary: the Talmud and in general the tales of ancient Eastern and Greco-Roman writers about the Jews. a) Archéologie biblique par J. B. Glair e, Paris, 1839 (in volume 2 of his introduction to the books of Holy Scripture) and on b) Politische, häusliche und religiöse Altertümer der Hebräer, von I. Franz Allioli, Landshut, 1844. In the last book, in the introduction, many other manuals are indicated. Bibliology, combining an introduction to St. Scripture, together with its interpretive reading, can consist of two parts: a general part, relating to all sacred books in general, and a special part, concerning each holy book. books separately. 1) about the being of St. Scriptures: b) different names for it, c) the main subject and goal, 2) About the original text of St. Scriptures: 3) About the most important translations of St. Scriptures: c) especially about the translation of seventy interpreters and Slavic. 4) About the manuscripts and wonderful publications of St. Scriptures. 5) About polyglot Bibles (in many languages). 6) About the best comments on St. Scripture. 1) About books. of the Old Testament, each in particular: a) historical: the Pentateuch of Moses, the book of Joshua, Judges, etc., b) teaching: the book of Psalms and others, each separately, c) prophetic: Prophets Isaiah, Jeremiah and others. 2) About the books of the New Testament, each in particular: a) historical: the four Gospels and the Acts of the Apostles, b) teaching: Apostolic Epistles and c) prophetic: Apocalypse. Speaking about each of these books, Bibliology must show: b) its writer, time and place of writing, c) the subject, purpose and arrangement of parts of the book, d) the best comments on it, and e) finally provide an explanation either for the most important parts of the book, or even for the entire book. A rich manual for teaching Bibliology can be found in the book: Sacrae Scripturae Cursus completus, ex commentariis omnium perfectissimis, ubique habitis..., unice conflatus, published by the Abbe La Mine in 28 volumes, Paris 1839-1845. This also includes the so-called Introduction to St. Scripture, between which, of course, a strict choice must be made. The main guide, in fact, in explaining both individual passages and entire books of St. The Scriptures should serve as interpretations of St. Fathers and teachers of the Church. A wonderful experience explaining an entire book of St. We have the Scriptures in our native language in the Notes on the Book of Genesis. § 177. Patrology or Patristics To the study of St. Tradition, which consists mainly in the works of St. The Fathers of the Church are served by two sciences: Patrology and Patristics, which, however, as we have seen (§ 164), are very naturally united and taught together under the general name of one of them. The task of Patrology or Patristics is to present: a) a short biography or biography of each saint. Father, especially from those circumstances that had an influence on his way of thinking and writings; b) bibliography, showing the authenticity of his works, their main content, arrangement and distinctive character; c) finally, wonderful thoughts from these writings regarding the dogmas of faith, morality, ritual, church decrees and general subjects of Chr. revelations. The procedure for such consideration of St. Fathers should be chronological. And in this regard, for greater convenience, Patrology is usually divided into periods, which, adapting to the general division of church history, may be as follows: 1) The period of the first three centuries of Christianity before the conversion of Emperor Constantine or before the ecumenical councils. Here in particular: a) about the Fathers or Apostolic men, b) about the Fathers who followed them. 2) The period of the Ecumenical Councils before the fall of the Roman Church from the universal or before the Constantinople Patriarch Photius: a) about the Fathers of the fourth and fifth centuries, b) about the Fathers of the remaining centuries. 3) Period of St. Fathers of the Orthodox Church from the time of Photius to the present day: a) about St. Fathers who lived in the Greek Church and However, the limits of Patrology may be reduced. The Holy Fathers-writers never became poor in the Church of Christ even to this day. But since Patrology considers the Fathers primarily as witnesses of the Apostolic Tradition, and in the series of witnesses about any event, it is enough, to ascertain the truth, to listen only to the witnesses closest in time to the event, especially if their number is large, then Patrology will not make a mistake if, in order to shorten its work, it confines itself to the first two indicated periods. Moreover, the later Fathers who lived in the Orthodox Church, since the fall of the Roman Patriarchate from it, in relation to St. Tradition, they only repeated what was said by the Fathers of the first centuries, strictly adhering to ancient Orthodoxy. But while thus being reduced in one respect, Patrology can be somewhat expanded in another. Its essential subject consists of the writings of St. Fathers (which is why it is called Patrology), that is, such men who are canonized by the Church as Saints. And since it is known that there were other famous teachers in the Church who, although not canonized as Saints, but, due to their antiquity and proximity to the Apostolic Age, are in their writings very important witnesses of the Apostolic Tradition (such as Tertullian, Origen - both only in some places of their writings, Eusebius of Caesarea, etc.), then Patrology will not sin in the least if the writings of these men are considered, at least in the form of additions to each of its periods. There are a lot of manuals for teaching Patristics. The most important ones include: 1) Historia litteraria scriptorum ecclesiasticorum.... by Wilhelm Kave; 2) Mémoires pour servir à l’histoire ecclésiastique des six premiers siècles.... Tillemont; 3) Nouvelle Bibliothèque des auteurs ecclésiastiques etc.... Dupin; 4) Histoire générale des auteurs sacrés et ecclésiratiques etc... Remy Seillier. And the richest, although too extensive and therefore inconvenient for use in school teaching of Patristics, is the Patrologiae cursus completus recently (since 1844) begun in Paris by Abbot La Mine, of which more than 80 volumes have already been published. III. SYMBOLIC TEACHING OF THE CHURCH § 178. Historical review of the Symbols of the Orthodox Church The symbolic teaching of the Orthodox Church can be recognized: a) through a historical review of the Symbols and in general confessions that have appeared in it over the centuries, and b) through a positive study of its Symbolic manuals, which are: The Orthodox Confession of Peter Mohyla and the Orthodox Catechism, ed. from St. Synod (see § 164). But since the latter exist in a certain form and in their full composition, and therefore have no need for our plan, we will pay attention here only to the first, that is, to the historical review of the Symbols and other confessions of the Orthodox Church. The subject of this review is generally the Symbols and Confessions, imprinted by the authority of the Orthodox Church, such as: a) Symbols used in the Church in the first three centuries from the time of the Apostles until the appearance of the Nicene-Constantinopolitan Symbol; b) Symbols and definitions of faith compiled at ecumenical and local Councils; c) district messages of the Councils; d) Symbols or confessions compiled by private teachers of the faith, but read, approved and approved by Councils, or accepted and respected by the entire Orthodox Church without council approval. Reviewing in chronological order all the Symbols and Confessions of this kind, this science must show: a) the origin of each of them with all the circumstances; b) use in the Church, also with all the circumstances, and finally - c) detailed content of each Symbol, with an explanation, where necessary, of the terms and expressions found in it, as well as where they were borrowed from, why the Symbol included mainly such and not other dogmas, and what its relationship is to previous and subsequent Symbols. In its division into periods, this historical science, as a particular branch of the general history of the Church, can follow the same order as is accepted for the latter, and, therefore, appear in the following form: 1) Review of the Symbols of the first three centuries of Christianity before the Ecumenical Councils, or before the appearance of the Nicene-Constantinopolitan Symbol: a) Symbols used in private churches: Roman, Antioch and others; b) Symbols of private shepherds, but accepted by the universal Church, what is the Symbol of St. Gregory the Wonderworker; c) Symbols and confessions compiled at local Councils: for example, the Symbol of the Council of Antioch, which was against Paul of Samosata around 266; d) Council messages. for example, the message of the same Antioch Council to Paul of Samosata. 2) Review of the Symbols that appeared during the period of the Ecumenical Councils - until the last, solemn approval of the Nicene-Constantinopolitan Symbol at the Eighth Ecumenical Council under Photius (in 867), or until the fall of the Roman Church from the universal: a) Symbols and, in general, definitions of faith of all ecumenical and local Councils adopted by the Orthodox Church; b) Confessions of faith of private teachers, but read and approved at Councils: for example, anathematisms of St. Cyril of Alexandria; c) Symbols, not read at the Councils, but accepted by the entire Church: what is the Symbol of St. Afanasia. 3) Review of confessions that appeared in subsequent times in the Orthodox Church to the present day: a) Confessions and definitions of faith drawn up at local Councils: these are the eleven chapters of the Council of Constantinople (about 1080) against false philosophy, on the occasion of the errors of John of Italy, and the statement of faith compiled at the Council of Jerusalem in 1672 against the Calvinists; b) Confessions of private teachers, read and approved at local Councils: for example, the confession of St. Gregory Palamas, Metropolitan of Thessalonica, read and unanimously approved at the Council of Constantinople in 1350 against Barlaam and Akindinus; d) Quite detailed statements of faith and Catechisms, which were given by the Church itself for the guidance of its children, either in Greece, or in Russia and other countries. The consequence of such a review of the Symbols and Confessions that appeared in the Orthodox Church will be the most tangible proof that for centuries she has observed in its entirety the deposit of faith entrusted to her by the Lord Jesus, and has always taught her children the same Symbolic teaching, which she teaches now. At the same time, through this review, rich material will be prepared for Dogmatic Theology: for the disclosure and confirmation of at least all the most important truths of the faith. Manuals for this science (which does not exist in our country) can be found: 1) in Bingham: in Origin, ecclesiast. tom. IV, cap. 3–4, where the Symbols of the first three centuries of the Church are collected; 2) in the Book of Rules of St. Apostle, St. Ecumenical and local councils and St. Father, ed. St. Synod; 3) in the acts of the Ecumenical and Local Councils, ed. Labbey and Cossartius and others; 4) in many collections and studies regarding ancient Symbols and Confessions, shown in Walchius in the Biblioth. Theolog. tom. 1, cap. Ι II, sect. 1. II. THE SCIENCES OF ORTHODOX THEOLOGY COMPOSITION: A. HAVING THE SUBJECT OF THE CHRISTIAN TEACHING Christian teaching, in accordance with the essence of the Christian faith, as a restored union between God and man, consists of two kinds of truths: a) from truths, faith and hope, or faith in a broad sense, which contain the teaching about God and his relationship to the world. And, in particular, to man, showing what God has done, is doing and, according to the promises given, will do for man called into a gracious union with Him, and - b) from the truths of love or activity that determine what God commanded to do to a person who entered into this union and pledged to sacredly fulfill all its conditions. The first truths acquired by faith and hope are called dogmas 779; the latter, assimilated by love and activity, are called commandments. A systematic presentation of the former, in the form in which they are contained and taught by the Orthodox Church, constitutes Dogmatic Theology; and in the form that different Christian churches and societies contain - Comparative Theology. From the systematic exposition of the latter comes Moral Theology. § 180. Dogmatic Theology The composition of Dogmatic Theology is also determined from the very concept of the Christian Faith. This faith is not only the union of God with man, such as was the primitive union to which the Lord called man along with all other spiritual beings through their very creation (see § 12). But there is precisely a union restored after the fall of man, a union to which only fallen man is directly called, and called through the redemption in Christ Jesus. And therefore, Christian truths (or dogmas), which make up the doctrine of God and his relationship to man, are of two kinds: Some contain the doctrine of God and his general relationship to man (naturali, ordinario), which God had and has for all other creatures of the world, and which is expressed in two actions of God: creation and providence. Others contain the doctrine of God, actually as the Redeemer of men, and about his special relationship to the human race (supranaturali, extraordinario), known under the name of salvation, economy (ὀικονομια). The first truths belong to the Christian Faith, as faith, and would have taken place in the primitive Faith if man had preserved it. The latter - in fact, as the Christian Faith, restored. Accordingly, following the example of the ancient saints. Fathers and Teachers of the Orthodox Church 780, Dogmatic Theology can be divided into two main parts: I) on the doctrine of God and his general relationship to the world and in particular to man, i.e. creation and industry (what the ancient teachers called Θεολόγια ἁ πλἡ, or only Θεολόγια), and II) on the doctrine of God actually as the Redeemer of men, and his special relationship to the human race, i.e., the salvation of men, the economy (which was called by the ancient teachers - Θεολόγια ὀικονομικ ἠ, or simply ὀικονομία ) . The more detailed plan of Dogmatic Theology may be as follows: I. The doctrine of God and his general relationship to the world and man. a) about the unity and essence of God, b) about the essential properties of God; a) in God there are, indeed, three Persons, with a unity of being; b) each of these Persons has its own personal property that distinguishes it from other Persons; c) each is, truly, a Divine Person, is God. 2) The doctrine of the general relationship of God to the world and man, i.e. a) about the creation of the invisible world or Angels: aa) when God created them, bb) what He created, and where the evil angels come from, b) about the creation of the visible world: aa) how and from what God created him, c) about the creation of man: aa) how God created man, aa) how is it expressed in relation to the good angels and bb) in relation to evil angels? b) in the visible world: how is it expressed here? aa) what was it expressed in before the fall of man, and from what, in the providence of God, this fall followed with all its consequences - bb) what is expressed after the fall of man? II. The doctrine of God as the Redeemer of men, and his special relationship to the human race. 1) The doctrine of God as the Redeemer of men: A) On the participation of all the Persons of the Holy Trinity in the work of human redemption: a) the participation of God the Father: what does it consist of? b) participation of God the Son: here meant only in general terms; c) the participation of God the Holy Spirit. B) especially about the Son of God, our Lord I. Christ, who became incarnate for the redemption of men: a) about the face of the Lord Jesus: aa) about two natures in him, Divine and human, b) about the twofold state of the Lord Jesus: aa) about the state of humiliation and bb) about the state of glorification. 2) The doctrine of God’s special relationship to the human race or economy: A) About the beginning of this economy, that is, about the eternal predestination of God to save fallen man: B) About the actual accomplishment of human salvation by the Lord Jesus through threefold ministry to the human race: a) prophetic: what did it consist of? b) high priestly: its essence? c) royal: its essence? C) About the application or assimilation to people of the salvation accomplished by I. Christ. For this purpose the Lord Jesus: a) established his saint on earth. The Church as the leader of people to salvation: teaching about the Church; b) gives people his Divine grace: the doctrine of grace; c) through St. sacraments of the Church: teaching about the sacraments in general and each separately. D) About the end of God’s economy: a) for private persons and those still immature: aa) suddenly after everyone’s death, c) after which there is still an indecisive reward, and sinners who died with repentance can still hope for salvation, through the prayers of the Church; b) for the entire human race, and the already perfect that will follow: c) when the righteous and sinners will definitely be rewarded, each according to their deeds. Regarding the method of Dogmatic Theology, it should be noted: 1) The task of Dogmatic Theology is to present the dogmas of faith in the very form in which they are contained and taught by the Orthodox Church. Hence the first duty of this science, at the head of each of its studies, general and particular, is to place the church definition of dogma, borrowed either from the Creed or from the most extensive confessions of the Church, such as: the Orthodox Confession of Peter Mogila, the Message of the Eastern Patriarchs on the Orthodox faith, etc. 2) But the church does not teach us its own teaching and not from itself: its dogmas are divinely revealed truths, and are borrowed by it from St. Scriptures and St. Traditions that, as a precious guarantee of salvation, the Lord entrusted to her. Hence the second duty of Dogmatic Theology: after the ecclesiastical definition of dogma is given, also the very foundations of this dogma are given from St. Scriptures and St. Traditions, and explain the passages cited, according to the wisdom of the Orthodox Church. To these two essential conditions of the method of Orthodox Dogmatics, three more minor ones must be added: 3) The dogmas of faith, as dogmas, in themselves and in the teaching of the universal Church of Christ, as infallible, are always unchanged: they are still taught by the Orthodox Church in the very form in which it received them from the Lord Jesus himself, and will be taught until the end of time. But the way private believers understand dogmas has changed more than once over the centuries: there were people who had false opinions about dogmas, and there were also those who completely distorted dogmas and fell into heresies. As a result, St. The Church convened ecumenical and local Councils, and at them made the most precise definitions or explanations of these dogmas for the guidance of the Orthodox. And zealous shepherds wrote entire works against heretics, and, depending on the nature of the heresy, as required by the circumstances of the place and time, they used one or another explanation and evidence in favor of the defended dogma. From here came the history of dogmas, which, when presented in Orthodox Dogmatics, can significantly contribute to a more accurate understanding of the Church’s teaching about them. Therefore, Dogmatics will do well if, after presenting the church definition of each dogma in detail, it immediately presents a brief outline of its history, and then cites the very foundations of the dogma both from St. Scripture, and from St. Legends. 4) Among the dogmas of the Orthodox faith there are dogmas that are not inaccessible to our minds, such as: about God who is one in essence and his essential properties, about his providence, about man, his fall, etc. On the other hand, almost all the dogmas of the Church have been and are subject to objections of free thinking, which are mostly borrowed from the mind. Therefore, it is by no means superfluous, and even necessary in some cases, for Orthodox Dogmatics, revealing according to the indicated method the positive teaching of the Church about dogma, if it is accessible to our concepts, to provide possible explanations for it from mental considerations 781 and try to refute the objections made against it. Only in both cases should she remember the measure. In the first, do not allow the mind to leave obedience to faith, and in every possible way avoid empty scholastic questions and subtleties that are not related to the positive teaching of the Church. In the latter, in addition, it is to deal only with the refutation of particular objections that cannot be part of a special science, Comparative (Accusatory) Theology, and not disagreements about this or that dogma of entire Christian societies, which this latter science should reason about. 5) Finally, we must remember that the dogmas of faith, as revealed truths and the words of God, by their very essence, are spirit and life for believers (John 6:63). Therefore, Dogmatic Theology will do very well if, having shown how each of them should be understood in accordance with the teachings of the Orthodox Church, in conclusion, it will also show the relationship of these dogmas to Christian life, so that faith in them is not a cold agreement of the mind, but a living faith of the heart. However, these moral reflections in Dogmatics, given the existence of a special science expounding Christian moral teaching, should by no means be extensive, although they are not excluded by the existence of the latter. The main aid in the outline and teaching of Dogmatic Theology should be those rich materials that the preliminary Theological Sciences will prepare for it: Bibliology - from St. Scriptures, Patrology - from the writings of St. Fathers or from St. Traditions and a historical overview of the Symbols are from the ancient confessions of the Church. These materials alone are completely sufficient for constructing the most complete, and at the same time completely Orthodox, system of Dogmatic Theology. Here, in particular, it is necessary to include a few works of the ancient famous shepherds of the Church, compiled in the form of experiments in Dogmatic Theology, such as: Brief Exposition of Divine Dogmas, Blessed. Theodoret, Bishop of Cyrrhus (see Chron. Read. 1844, IV, 173), and especially the Exact Exposition of the Orthodox Faith, or the Theology of St. John of Damascus (in the new Russian translation, published in Moscow 1844). However, not without benefit, from time to time, one can turn to the systems of later theologians - a) as domestic: Feofan Prokopovich, Falkovsky and others, at least in the treatises they processed with special care and prudence, what is the treatise on the origin of the Holy Spirit...; b) and foreign ones, mainly of the Roman Church 782, of course, only in those points of the Dogmatic teaching in which these theologians of other confessions are completely similar to us, for example: in the doctrine of the triune God, about the Redeemer, about some sacraments. In particular, a manual for teaching the history of dogmas can be found: a) in the great work of Dionysius Petavius: de Theologicis dogmatibus, although here everything is presented in the form of raw material, and - b) more conveniently in Lehrbuch der Dogmengeschichte, in 2 parts, by the famous theologian of the Roman Church Heinrich Klee (Klee). § 181. Comparative or Accusatory Theology Comparative Theology aims to show the dogmatic differences between other currently existing Christian confessions and sects from the teachings of the Orthodox Church. All these non-Orthodox Christian confessions and sects, according to their place of existence, are divided into two halves: 1) The confessions and sects existing in the east are: a) Nestorian societies that have their churches in Mesopotamia, mainly along the Tigris River, in Persia, India and Kurdistan; b) Societies of Monophysites, from which the Coptic and Abyssinian churches were formed in Africa, and the Armenian and Syrio-Jacobite churches along the Euphrates River in Asia; c) schismatic sects existing in Russia; d) finally, the Doukhobors, also in Russia; and on – 2) Confessions and sects existing in the West, which include: b) Protestant Confessions: Lutheran and Reformed, c) Anglican Church and d) Small Christian sects: Anabaptists, Quakers, Herrnhuters and others. The order in which the dogmatic differences of the numbered Christian churches and societies are considered in Comparative Theology is known to be twofold: some (the largest part) consider these differences according to confessions, that is, they sort through the distinctive opinions first of one confession, then of another, third, and so on; others - by subject, that is, they present the Symbolic teaching of all Christian confessions, first about one dogmatic subject, then about another, a third..., adhering to some system. But it is best to combine both of these methods, which have their own advantages and disadvantages, and first consider the dogmatic differences among religions in all detail, so as to obtain a clear understanding of each confession separately. And at the end, present a brief systematic table of these differences by subject in order to see the differences more clearly. In particular, when considering differences across faiths, Comparative Theology must: a) first provide a brief historical information about each confession and indicate its Symbolic books; b) then extract from these books the most dogmatic differences of each confession from the teachings of the Orthodox Church, and show their groundlessness (expose, refute...); c) in conclusion, where possible, show a way to reconcile these differences with Orthodox teaching, as well as to return the followers of one or another non-Orthodox confession to the bosom of the true Church of Christ. The first source and manual for Comparative Theology are the Symbolic Books of each denomination. But, in addition, you can also use ready-made manuals on this science, of which quite a lot are known under different names 783 . Of those compiled recently, the best are recognized as the Symbols of Mohler, Guericke, Planck and Wiener. § 182. Moral Theology Moral Theology sets forth the doctrine of the moral Law of God, which the Christian man must fulfill in order to remain faithful to the restored union with God, and thus achieve eternal salvation. Therefore, this science consists of two parts: I) from the general teaching about the moral law of God given in Christianity, and II) private teaching about the duties of a Christian determined by this law. I. General teaching about the moral law given in Christianity. 1) On the essence of the moral Christian law: a) what is this law, and b) what is its relationship to natural law? 2) About the subject of the moral Christian law, i.e. a) about the virtues prescribed to them, and b) about the sins forbidden to them; 3) About the incentives offered by this law: 4) About the forces necessary on the part of man to fulfill this law: a) natural - sound mind, freedom and conscience, and b) supernatural – gracious; 5) About the main principle of activity proposed by the moral Christian law; a) the formal beginning - the leadership of the Orthodox Church, b) the real beginning - the Christian’s love for God, himself and his neighbors (Mark 12:30-31). II. Particular teaching on the duties of a Christian. 1) The duties of a Christian to the Trinitarian God, Creator, Provider and Savior: a) to God directly: faith, hope and love, which form the basis of all Christian life (1 Cor. 13:13); their expression in prayer, in external worship, in some extraordinary actions; b) to God, who is marvelous in the Saints; duties to the Most Holy Virgin Mother of God, to the disembodied Powers, to all Saints, in particular to the Guardian Angel and the so-called Saint; c) to God, as the Head of the body of the Church, of which we are members: duties to the God-appointed shepherds of the Church and to all its members, as members of Christ. 2) The duties of a Christian to himself: a) general: self-knowledge, self-sacrifice, etc.; b) private: in relation to the soul, body and external goods; 3) The duties of a Christian to his neighbors: a) general: love for neighbors and its expression in various actions; in relation to the soul, body and external goods of one’s neighbor; b) private: in domestic society and in civil society. Regarding the method of presentation and teaching of this science, the following main rules can be established: 1) Care must be taken that the moral teaching it expounds is truly Christian, and not like a philosophical one, to which the texts are only selected (as sometimes happens). To do this, the teacher: a) revealing the duties of a Christian, he must always show their living connection with dogmas, so that, in this way, the moral teaching taught is imbued in all parts with the Christian doctrine; b) must also show that although in Christian moral teaching there are many rules of natural morality, as in religious doctrine there are many natural (comprehensible) truths, they here received and have their own characteristics from the general spirit of Christianity; c) must, finally, with particular thoroughness reveal those rules that belong exclusively to Christian moral teaching and constitute its distinctive character. 2) Christian moral laws determine not only what a Christian should do, but also what he should not do. Therefore, when revealing each duty, it is necessary to consider not only the virtues that it prescribes, but also the sins that it prohibits. 3) When explaining Christian virtues, one must most of all follow the advice and instructions of men experienced in spiritual life, such as the ancient Christian ascetics, and enliven one’s explanations with various examples borrowed from the Word of God and the lives of the Saints. The teacher will always find aids for moral theology, at least for its various parts, and the richest aids, in the numerous moral works of St. Church Fathers, which it would be unnecessary to list here. From ready-made manuals on this science, one can point to Active Theology - His Grace Innocent of Penza: Features of the Active Teaching of Faith - Archpriest I. S. Kochetov, and from foreign ones: to the systems of Moral Theology - Schenkl, Shtapf and Riegler. B. HAVING THE SUBJECT OF CHRISTIAN SACRED ACTS OR WORSHIP All three sciences that have Christian sacred rites as their subject, namely: Church Archeology, Orthodox Liturgics and Comparative Liturgics, where it is appropriate to teach it, very conveniently, as we have seen (§ 164), can be presented together, under one general name of Liturgics or the Doctrine of Divine Worship. The doctrine of Christian worship is composed of the doctrine of the service itself, that is, the sacred rites, and the doctrine of the accessories of the sacred rites. The divine service itself can be viewed in two ways: first, in its essential elements or constituent parts in general, regardless of the specific forms in which it appears in the Orthodox Church; then - in its individual forms, performed according to certain church regulations. The accessories of worship include: sacred places, sacred times, sacred things and liturgical books. Therefore, the general plan of Liturgics can be as follows: I. About Christian worship. 1) About the constituent elements (parts) of the Chronicle. services in general, which are: f) burning incense, lighting lamps, etc. 2) About private types of Christian worship. These private types of divine services, performed according to certain rites of the Church, are divided into two types: permanent and daily divine services, and divine services, so to speak, random, performed only at times, according to the different needs of believers, and therefore are usually called services. a) Constant and daily services are: aa) Liturgy, at which the most holy sacrament of the Eucharist is celebrated, and bb) services that serve as preparation for the Liturgy for Christians: Vespers, Compline, Midnight Office, Matins and the Hours. b) The requirements include those set out in the Trebnik: aa) The succession of all other sacraments, except the Eucharist, bb) Sequence of rituals: blessing of water, burial of the dead, prayer singing, tonsure as a monk and many others. II. About the accessories of Chr. Divine services. 1) About sacred places or churches: b) about the components of Christian churches, c) their external and internal structure; a) daytime, such as: morning, first hour and others, b) weekly: Sunday and others, c) annual: holidays, fasts, days of remembrance of the dead; a) about church vestments, b) about vessels and other utensils; 4) About liturgical books, such as: c) about the Church Charter, Menaion and others. The method of Liturgics, with the concept of it that we have accepted, requires: 1) So that she, when revealing the doctrine of each sacred rite and each accessory of the sacred rite, first shows the real composition of this sacred rite and accessory, then - their history or archeology, then - their internal meaning and mysterious meaning, and finally, where possible and appropriate, makes comparative comments about the sacred rites of other Christian denominations; and 2) in particular, so that, when explaining the mysterious meaning of sacred rites and their accessories, one should not follow any arbitrary guesses, but the leadership of the Orthodox Church itself. Benefits for this science are: a) Apostolic Constitutions, b) about the Church Hierarchy, St. Dionysius the Areopagite, c) Catechetical teachings, St. Cyril of Jerusalem, d) Contemplation of Divine things, St. Herman, Patriarch of Constantinople, e) Explanation of the liturgy, Nicholas Kavasila, f) the same of Simeon of Thessalonica. 2) From the latest writings that have appeared in our domestic Church: a) On the ministry and orders of the Orthodox Greek-Russian Church, His Eminence Gabriel, Metropolitan of St. Petersburg, b) New Tablet of the Right Reverend Veniamin of Nizhny Novgorod, c) Explanation of the Liturgy, Dmitrevsky, d) Monuments of Christian Antiquities, Vetrinsky and others. B. HAVING THE SUBJECT OF CHRISTIAN MANAGEMENT § 184. Canon Law or Ecclesiastical Jurisprudence And Christian government, like worship, although it can also be the subject of three separate sciences, namely: the Historical Review of Canon Law; Canon Law, now in force in the Orthodox Church, and Canon Comparative Law - however, as was noted (§ 164), it can very conveniently be presented in one general science, called Canon Law, or Church Jurisprudence. The laws by which the Orthodox Church is governed (the subject of canonical law) can be divided into two classes: some relate to the structure of the Church as a special society of believers in Jesus Christ, united by mutual rights and obligations, and using known means to achieve eternal salvation; others determine its attitude towards outside societies. The former constitute the internal law of the Church, the latter – the external law. But all these laws, now in force in the Orthodox Church, are nothing more than the development, interpretation and application to particular cases and circumstances of the Church of those initial rights and duties that, flowing from its very essence and purpose, were granted to it by the Savior himself and reached their present formation only over the course of many centuries. Therefore, they have a twofold basis: in the Word of God - dogmatic, and in the history of the Church - historical. From all this one can draw the following plan for the science of Canon Law: I. On the foundations of the Canonical Law of the Orthodox Church: 1) Dogmatic. The original or fundamental rights of the Church, as a God-established society, defined in the Word of God itself: b) the right to have your own Hierarchy, c) right of distribution, e) the right to teach, perform sacred acts, etc. 2) Historical. Review of the gradual formation of church legislation: b) during the period of the Ecumenical Councils before Patriarch Photius, c) from the time of Photius to the present day, especially in Russia. II. On the internal right of the Church: 1) Concerning the Persons who make up the Church, such as: a) the Church Government, in particular – aa) the Holy Governing Synod and its affiliated institutions; bb) departments subordinate to St. Synod: diocesan administration, administration of the court clergy and administration of the military clergy, b) Clergy or Clergy of the Orthodox Church: bb) Monastic clergy, cc) persons belonging to the clergy by origin and service; aa) according to the diocesan department, 2) Concerning the means that the Church uses for its goals, namely: a) teaching: subjects, method and time of teaching, b) worship: sacred actions, places, times and things, c) governance or church judicial discipline: aa) in relation to all Orthodox members of the Church, and bb) especially to persons who are members of the Spiritual Department. III. On the external right of the Church. In our fatherland, the Orthodox Church, being under the patronage of the most pious Sovereigns, is in close connection with civil society, and, in addition, in certain relations with the societies of non-Orthodox and non-Orthodox Christians living in Russia and tolerated by the Government. Therefore, the external law of the Church must determine its attitude: a) to civil society, b) to societies of non-Orthodox Christians, c) to societies of other faiths: Jews, Mohammedans and pagans. Sources and aids for the science of canon law of the Orthodox Church in Russia, after St. The Scriptures must serve: a) book of rules of St. Apostle, St. Ecumenical and local councils and St. Father; b) Charter and rites of church services; c) Legislation of the All-Russian Autocrats, related to the Church and included in the general code of laws of the Russian Empire; d) determinations of the Holy Governing All-Russian Synod; e) in particular: Spiritual Regulations, Charter of Spiritual Consistories, Charters of Theological Academies, Seminaries, Schools and the like. III. APPLIED SCIENCES OF ORTHODOX THEOLOGY: A. HAVING THE GOAL OF INstructING THE PASTOR HOW TO CARRY OUT HIS SERVICE TO THE CHURCH AND APPLY THE CHRISTIAN FAITH TO THE LIVES OF OTHERS § 185. The concept of these sciences There are two of these sciences: Pastoral Theology, which instructs the pastor in all his duties in general, and in particular Homiletics, which instructs him only in the field of church preaching. § 186. Pastoral Theology The purpose of a pastor in the Church is to lead others to eternal salvation. But he can only achieve this high rank with dignity unless he himself has the necessary qualities. Therefore, the duties of a shepherd are divided into two classes: his duties to himself, as a shepherd, and his duties to his flock, in accordance with the instructions of St. Apostle to the Shepherds of Ephesus; pay attention to yourself and to all the flock (Acts 20:28). The first duties show: what a shepherd himself should be like; the latter: how he should carry out his service to the Church with greater benefit for his flock. Hence the two parts of Pastoral Theology. But these parts must be preceded by a third: about pastoral service in general, because all individual instructions regarding the duties of a shepherd both to himself and to his flock can be derived only from the properties of pastoral service. These parts can be discussed in more detail in the following order: I. About pastoral ministry in general: a) the concept of this service, b) his Divine origin, d) his high dignity, hence - e) encouragement to fulfill the pastoral title with dignity, f) the union of the pastor with the flock and with the entire Church, g) private duties of a pastor. II. About the duties of a shepherd to himself as a shepherd: a) what should be the mental qualities of a shepherd: how should he maintain and improve his knowledge of the faith, what should he read, what books should his library consist of, etc.? b) what should his moral qualities be? Here in particular: aa) about virtues especially characteristic of a shepherd, bb) about vices that are mainly noticeable in the clergy and intolerable in the pastor, and cc) about remedies against these vices; c) what should be the lifestyle of a shepherd’s home life, and what kind of private activities are appropriate for him? III. About the duties of a shepherd to his flock. There are three responsibilities: the shepherd must - a) teach your flock the faith, b) perform worship services for them and c) guide them on the path of pious life. Therefore, here, in particular, it should be disclosed: 1) How a shepherd must instruct his flock in the faith. These instructions are of two kinds: some are public, pronounced mainly in church; others are private, occurring everywhere, according to the different needs of the flock. The first instructions became the subject of a special science - Homiletics. Therefore, Pastoral Theology must limit itself only to the latter, and show how the pastor, in relation to the various needs of Christians, must: a) enlighten the unbeliever, b) bring the doubter to reason, c) convert a lost person, for example, a schismatic or a heretic, d) to correct those who have given themselves over to any passion or vice, e) to console, strengthen and support the despondent in the midst of everyday sorrows. 2) As a shepherd, he must perform divine services in a manner pleasing to God and with greater edification for his flock. In particular: a) how he should celebrate the most holy sacrament of the Eucharist at the Liturgy: here aa) about the preparation of the shepherd for the full Liturgy, home and church, and bb) about the method of committing it; b) how he should perform the sacrament of repentance and confess, especially on days of church fasting and fasting; c) how he should perform the remaining sacraments: baptism, confirmation, marriage and consecration of oil; d) how he should fulfill all other requirements. 3) How a shepherd should lead others on the path of godly living. The rules of pastoral prudence should primarily be stated here: a) in handling herds of different conditions and properties. b) in different cases of life. Regarding the method of this science, a special remark is that, when explaining pastoral duties, it, as often as possible, points to the models bequeathed to us by the most worthy servants of the Church. Such models indicate: St. Chrysostom in the life of Ignatius the God-Bearer, St. Gregory the Theologian in the life of Athanasius and Basil the Great, St. Gregory of Nyssa in the Life of Gregory the Wonderworker. Such examples should be borrowed not only from the lives of St. shepherds of the ancient Church, but also from the lives of St. domestic shepherds. Many of the works of St. can serve as a guide to Pastoral Theology. Fathers, like this: a) St. Chrysostom: words about the priesthood and interpretations of the Epistles of St. Paul to Titus and Timothy; b) St. Ambrose: de officiis Clericorum; c) blessed Jerome: letter to Nepotianus de vita Clericorum; d) St. Gregory Dvoeslov: de cura pastorali (in the Russian translation, see Chronicle. Reading 1847, part I), etc. We have a very good guide on this subject in the Book on the Positions of Parish Elders, which is used in our Theological Seminaries. One can from time to time turn to foreign manuals of this kind, written by theologians of the Roman Church, such as, for example: Theologiae pastoralis systema - M. de Schenkl, or Sacerdos Christianus, auctore Ludovico Abelly. Homiletics, according to the plan we have adopted (§ 164), should consist of two parts: the theory of church conversation, and the history of church conversation or preaching literature. The first is nothing more than a set of rules regarding church conversation in general and its particular types (forms) in particular. The latter should depict the fate of preaching both in the Universal Church and especially in the Russian Church. Therefore, the plan of Homiletics in general terms may be as follows: A. Church interview theory. I. About church interviews in general: 1) Subjects of the church interview: d) historical and natural teaching. 2) Qualities of a church interview: a) internal: edification, persuasion of the will, anointing, b) external: what should be the style of the church conversation, and how should it be communicated to the people? II. About private types of church interviews: 1) differing in shape and internal location, which are: d) catechetical teachings; 2) differing in content in relation to external circumstances - a) Churches: words for church holidays, words and speeches for the performance of any sacraments, for example, communion, marriage, and during other sacred ceremonies: consecration of the church, burial of the dead, etc. b) Fatherland: words for highly solemn, victorious days, during the election of judges, during the consecration of banners, during the opening of charitable institutions, on days of public disasters, etc. B. History of preaching literature: a) the state of Christian preaching in the first three centuries, b) in the fourth and fifth centuries, a) from the time of its origin to the founding of the Kiev Academy (988–1589), b) before the transformation of the Theological schools (-1809), c) up to the present day. We have a very good essay on this science, although not finished and relating to the first part alone, in the recently published Readings on Church Literature - by the late Professor of the Kyiv Theological Academy Y. K. Amphiteatrov. There, anyone who wishes to will find experimental comments regarding the method of Homiletics, and regarding everything in general that needs to be known in advance about this science. The source and guide for the history of preaching literature should, of course, be the very monuments of this literature. B. HAVING THE GOAL OF EDUCATING THEIR FLOCK HOW TO ACCESS THE CHRISTIAN FAITH AND ACHIEVE IN PIETY § 188. Asceticism or guidance to a pious life Only two theological branches belong to this department: History of Asceticism and Asceticism, of which, moreover, the first may very well become part of the latter and take a place in the introduction (§ 164). The composition of Christian Asceticism, in this case, may be as follows: a) The concept of Christian Asceticism as a science that should indicate the means to success in Christian piety and the way to use them. b) The concept of Christian piety as a feat (ἄσκησις), which consists in putting aside for us the old man, which is corrupting in the lusts of deceitful desires, and putting on the new man, created by God in righteousness and in the likeness of the truth (Eph. 4, 22-24), i.e., in order to consume everything in oneself sinful and acquire all the virtues. c) The beginning and main condition for success in Christianity. piety on the part of a person: a sincere, constant desire and search for moral perfection and a spirit of zeal for piety. d) Division of Asceticism. The means to success in Christian piety are of two kinds: first, common and necessary for all Christians, whatever their rank; and, secondly, special for certain Christians, judging by the various titles or states of their external life. That is why Asceticism is divided into two parts. e) History of Christian asceticism or Christian piety. Part I. Of the general means to advance in Christian piety. We can succeed in Christian piety only under the guidance of the Orthodox Church, which God himself has appointed as our guide to piety and eternal salvation: therefore, desiring sincerely moral Christian perfection and striving with zeal for it, we must, first of all, use the means that the Church offers us for this, and to them add means that depend on ourselves. 1) Funds offered by the Church. a) gives us shepherds as constant mentors and leaders in piety: each of us is obliged to have a spiritual father from among them, and to obey his leadership; b) calls us to his churches, which are rightly called schools of piety: we are obliged to visit these schools as often as possible and be properly present at church services; c) teaches us how to begin and end, to whom and with what dispositions of soul to devote each day of the week: we must religiously follow these instructions; d) established numerous festivals and celebrations for the glory of God or His Saints and for our moral edification: we are obliged to constantly and properly participate in these celebrations; e) established certain times of general fasting and repentance: we must certainly take advantage of these precious times; f) always offers us, to cleanse us from sins and strengthen us in spiritual life, two saving sacraments - repentance and the Eucharist: we must, as often as possible, confess to our spiritual father and partake of St. Tyne; g) is always ready with her prayers and sacred rites for our diverse needs, for the sanctification of all our affairs and enterprises and everything that surrounds us: our duty is to resort, as often as possible, to these saving means. But, thus using the means to piety offered by the Church, the Christian must, at the same time, use all possible means for this on his own part. 2) Means from the Christian himself. There are two types of these means: some are more negative, aimed directly at killing the old man in us; others are more positive, helping in us to strengthen the new man, although both are accomplished in us inseparably. A. Negative means. Here we mean means against all the enemies of our salvation: against the world, the flesh and the devil. a) Remedies against the temptations of the world: c) moving away from bad societies and communicating with pious people, b) Remedies against temptations of the flesh: in particular: cc) worldly pride, which serves as the roots for all other lusts; c) Remedies against the temptations of the devil. The devil tempts us sometimes through the world, sometimes through our flesh, sometimes directly by arousing sinful thoughts in our spirit: in the first two cases, the means against the devil are the same as against the temptations of the world and the flesh; in the latter, the main means is constant spiritual vigilance over one’s thoughts and distinguishing them. B. Positive means. b) walking in spirit before God, with the consciousness of His omnipresence, c) prayer to God and spiritual conversation with Him, d) reverent reading of the Word of God and other pious books, e) spiritual reflection or contemplation of God, f) constant remembrance: aa) the saving sufferings of Christ, bb) vows given at baptism, c) death, judgment, hell, etc. Part II. About the means to success in Christian piety are special, judging by different rank or state of life. There are two main paths for Christians: social, secular life, and solitary, monastic life. The first is divided into various states; the latter also to its private views. All these states of social and solitary life, each separately, have their own conveniences in relation to success in Christian piety, and their own inconveniences, difficulties or obstacles. The task of this part of Asceticism is to show how to take advantage of the first, i.e., conveniences to a pious life, in each state, and how to eliminate or overcome the latter, i.e., inconveniences. And therefore it should be said here: 1) About special means to Christian piety in public, worldly life, and namely: a) in the highest state or rank of society, e) in the rank of burghers, villagers, etc. 2) On special means to Christian piety in the solitary, monastic life: b) in particular: in dormitories and d) in even more detail: in some special types of asceticism, such as: seclusion, pillarism, silence and others. Thus, Christian Asceticism, as can be seen from a review of its subjects, is a primarily practical science. And therefore, its teaching should be primarily based on the observations, experiences and examples of holy men of both the ancient Church and the Russian one, who labored and were saved in all states of life, and experienced through their own experience the conveniences and inconveniences of each of them in relation to Christian piety. Consequently, the main guide for Asceticism should be: 1) Works of St. Fathers, especially ascetic ones. These are from the ancients: a) Instructions and letters of St. Anthony the Great (see in Chron. Read., according to the index...); b) Ascetic words of St. Ephraim the Syrian (see in the Book of the Holy Fathers); c) Extensive and abbreviated rules of St. Basil the Great (ibid.); d) Conversations of St. Macarius the Great; d) Interviews with the fathers of the professor. Cassian; f) Letters of St. Isidore Pelusiot; g) Philokalia, and much more. a) The Charter of St. Nile of Sorsky; b) The spiritual alphabet of St. Dmitry of Rostov; c) the first part of the works of the Most Reverend Tikhon of Voronezh and others. Lives of the Saints, placed in the Four Menaions, and especially brief tales of private exploits, incidents and sayings of the saints of God, included in the Prologue, Patericon: Skete, Alphabetical and Pechersk, Limonar, Lavsaik and other similar pious books. There is also a means, and the best one, to learn the Christian Faith, namely: a pious Christian life and warming within oneself that gracious anointing from the Holy One, which teaches the Believer everything (1 John 2:27). But this means cannot be called a method for studying the Christian faith, which is what we are talking about, and therefore we do not count it among the methods. This is the reason why the revelation, which was given for all people, did not appear in the form of a system, and why neither Christ the Savior himself, nor St. The apostles did not use a systematic method in teaching their teaching. For example: Lehrbuch des Kirchenrechts aller Christlichen Konfessionen, von Ferdinand Walter, Bonn. 1842. The best edition of all these Greek ecclesiastical historians, in 3 volumes, is that of Henry Valesius, Paris, 1659. Eleven books of the church. the histories of Rufinus were published by Renan together with the history of Cassiodorus (Basileae, 1523); the works of Sulpicius Severus - John the Cleric (Lipsiae, 1709); history of Gregory of Tours - Theodoric Ruinartius (Paris, 1699). All these Byzantine historians, under the title: Corpus Scriptorium Historiae Bysantinae.., have already been published three times: in Paris 1645–1702, in Venice 1729 and in Bonn, beginning. since 1829 The surviving 18 first books of this history (up to 610) were published by Fronto Ducaeus, Paris, 1630. Published three times: in Rome. 1564, in Lyon 1615 and in Helmstadt 1671. Enchiridion de statu hodiernorum Graecorum... Cantabrigiae 1619, and then several times more. Chronicon Ecclesiae Graecae..., Franeckerae, 1679. Status praesens ecclesiae Graecae..., Altorfii, 1714. Acts, ed. Rumyantsev, Archaeographic Expedition and Commission, temporary Commission under the Kiev Governor-General. Acts of cities: Vilna, Kovno... and so on. and so on. Annales ecclesiastici, brought up to 1198 by Baronius and continued by Raynald to 1565. Published several times. Historia ecclesiastica Novi Testamenti in XXIV tomis, ed., for the first time, in Paris 1676–1686. Histoire ecclésiastique..., brought up to 1414, published for the first time in XX volumes, 1691–1722. Centuriae Magdeburgenses... in XIII tomis, ed. several times. They are called centuries because each volume covers a special century (centuriam), and Magdeburg - because they were started in Magdeburg by a society of scientists. Institutionum Hist. Ecclesiastica... libri IV, Helmstadii, 1764. All of them are in the mentioned Collection: Corpus Scriptorum Hist. Bysantinae. Some of these chronicles have already been published, others have not yet. The best edition was started and continues by the Archaeographic Commission under the title: Complete Collection of Russian Chronicles. Annales Polonici, ed. in tom. 1–2 script, rer. Siles. T. W. Sommersberg, and some were published separately at different times. Monuments, ed. Temporary Commission for the analysis of ancient acts under the Kiev Military Governor-General, in 2 volumes. Collection of ancient charters and acts of cities: Vilna, Kovno, Trok..., 1843. For example, in the Simbirsk Collection... Moscow, 1845. Historica Russiae monumenta, ex antiquis gentium archivis et bibliothecis deprompta..., Petropoli, 1841. These are: tales of Prince Kurbsky, ed. St. Petersburg 1833; about Russia during the reign of Alexei Mikhailovich, Koshikhin, St. Petersburg. 1840; notes of Russian people of Petrov's time... St. Petersburg. 1838. Many of these works were published separately, and many in collections, for example, under the title: Rerum Moscovitarum auctores varii... Francofurt, 1600: or: Historiae Ruthenicae scriptores exteri saeculi XVI..., 1841–1842. They were published under different names: at first – Notes and Proceedings. .., then – the Historical Collection..., Readings..., now the Temporary Book. From the Greek word: δόγμα - opinion, teaching, definition, proposed with authority or authority (see Luke 2:1; Acts 17:17 for the original text). And accordingly, in particular, the revealed teaching of God, taught by the Church, which is invested with authority from God himself (cf. Acts, 15, 28 and 16, 4, also according to the original text). See our Orthodox-Dogmatic Theology vol. I, § 5, notes 42, 43. This rule for Orthodox dogma was also indicated by our former Commission of Theological Schools, which, having shortened the course of philosophical sciences in Seminaries, ordered the exposition of metaphysical concepts about God, the world and man when reading Dogmatic Theology. Of these, the best are recognized as: Clay, Staudenmaier, Perrone, Lieberman, Dobmeier, Brenner. See the calculation of them in the Theological Library of Walchia, vol. I, cap. 3. You might be interested in: