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Confession of Dositheus and the Acts of the Synod (1672)

Synod of Jerusalem, tr. Robertson, 1899

The Confession of Dositheus: Questions I–IV

Question I. Ought the Divine Scriptures to be read in the vulgar tongue¹ by all Christians?

Answer. No. For that all Scripture is divinely-inspired² and profitable we know, and is of such necessity, that without the same it is impossible to be Orthodox³ at all. Nevertheless they should not be read by all, but only by those who with fitting research have inquired into the deep things of the Spirit, and who know in what manner the Divine Scriptures ought to be searched, and taught, and in fine read. But to such as are not so exercised, or who cannot distinguish, or who understand only literally, or in any other way contrary to Orthodoxy⁴ what is contained in the Scriptures, the Catholic Church, as knowing by experience the mischief arising therefrom, forbiddeth the reading of the same. So that it is permitted to every Orthodox to hear indeed the Scriptures, that he may believe with the heart unto righteousness, and confess with the mouth unto salvation;⁵ but to read some parts of the Scriptures, and especially of the Old [Testament], is forbidden for the aforesaid reasons and others of the like sort. For it is the same thing thus to prohibit persons not exercised thereto reading all the Sacred Scriptures, as to require infants to abstain from strong meats.

Question II. Are the Scriptures plain to all Christians that read them?

Answer. If the Divine Scriptures were plain to all Christians that read them, the Lord would not have commanded such as desired to obtain salvation to search the same;⁶ and Paul would have said without reason that God had placed the gift of teaching in the Church;⁷ and Peter would not have said of the Epistles of Paul that they contained some things hard to be understood.⁸ It is evident, therefore, that the Scriptures are very profound, and their sense lofty; and that they need learned and divine men to search out their true meaning, and a sense that is right, and agreeable to all Scripture, and to its author the Holy Spirit.

So that as to those that are regenerated [in Baptism], although they must know the faith concerning the Trinity, the incarnation of the Son of God, His passion, resurrection, and ascension into the heavens, what concerneth regeneration and judgment—for which many have not hesitated to die—it is not necessary, but rather impossible, that all should know what the Holy Spirit manifesteth to those alone who are exercised in wisdom and holiness.

Question III. What Books do you call Sacred Scripture?

Answer. Following the rule of the Catholic Church, we call Sacred Scripture all those which Cyril collected from the Synod of Laodicea, and enumerated, adding thereto those which he foolishly, and ignorantly, or rather maliciously called Apocrypha; to wit, ‘The Wisdom of Solomon,’ ‘Judith,’ ‘Tobit,’ ‘The History of the Dragon,’ ‘The History of Susanna,’ ‘The Maccabees,’ and ‘The Wisdom of Sirach.’ For we judge these also to be with the other genuine Books of Divine Scripture genuine parts of Scripture. For ancient custom, or rather the Catholic Church, which hath delivered to us as genuine the Sacred Gospels and the other Books of Scripture, hath undoubtedly delivered these also as parts of Scripture, and the denial of these is the rejection of those. And if, perhaps, it seemeth that not always have all been by all reckoned with the others, yet nevertheless these also have been counted and reckoned with the rest of Scripture, as well by Synods, as by how many of the most ancient and eminent Theologians of the Catholic Church; all of which we also judge to be Canonical Books, and confess them to be Sacred Scripture.

Question IV. How ought we to think of the Holy Eikons, and of the adoration of the Saints?

Answer. The Saints being, and acknowledged by the Catholic Church to be, intercessors, as hath been said in Eighth Chapter, it is time to say that we honour them as friends of God, and as praying for us to the God of all. And the honour we pay them is twofold;—according to one manner which we call hyperdulia,⁹ we honour the Mother of God the Word. For though indeed the Theotokos be servant¹⁰ of the only God, yet is she also His Mother, as having borne in the flesh one of the Trinity;¹¹ wherefore also is she hymned, as being beyond compare, above as well all Angels as Saints;¹² wherefore, also, we pay her the adoration of hyperdulia. But according to the other manner, which we call dulia,¹³ we adore, or rather honour,¹⁴ the holy Angels, Apostles, Prophets, Martyrs, and, in fine, all the Saints.

Moreover, we adore and honour the wood of the precious and life-giving Cross, whereon our Saviour underwent this world-saving passion, and the sign of the life-giving Cross, the Manger at Bethlehem, through which we have been delivered from irrationality,¹⁵ the place of the Skull [Calvary], the life-giving Sepulchre, and the other holy objects of adoration; as well the holy Gospels, as the sacred vessels, wherewith the unbloody Sacrifice is performed. And by annual commemorations, and popular festivals, and sacred edifices and offerings;¹⁶ we do respect and honour the Saints.

And then we adore, and honour, and kiss the Eikons of our Lord Jesus Christ, and of the most holy Theotokos, and of all the Saints, also of the holy Angels, as they appeared to some of the Forefathers and Prophets. We also represent the All-holy Spirit, as He appeared, in the form of a dove.

And if some say we commit idolatry in adoring the Saints, and the Eikons of the Saints, and the other things, we regard it as foolish and frivolous. For we worship with latria¹⁷ the only God in Trinity, and none other; but the Saints we honour upon two accounts: firstly, for their relation to God,¹⁸ since we honour them for His sake; and for themselves, because they are living images of God. But that which is for themselves hath been defined as of dulia. But the holy Eikons [we adore] relatively,¹⁹ since the honour paid to them is referred to their prototypes. For he that adoreth the Eikon doth, through the Eikon, adore the prototype; and the honour paid to the Eikon is not at all divided, or at all separated from that of him that is pourtrayed, and is done unto the same, like that done unto a royal embassy.

And what they adduce from Scripture in support of their novelties, doth not help them as they would, but rather appeareth agreeable to us. For we, when reading the Divine Scriptures, examine the occasion and person, the example and cause. Wherefore, when we contemplate God Himself saying at one time, ‘Thou shalt not make to thyself any idol, or likeness; neither shalt thou adore them, nor serve them;’²⁰ and at another, commanding that Cherubim should be made;²¹ and further, that oxen and lions²² were placed in the Temple, we do not rashly consider the import of these things.²³ For faith is not in assurance; but, as hath been said, considering the occasion and other circumstances, we arrive at the right interpretation of the same; and we conclude that, ‘Thou shalt not make to thyself any idol, or likeness,’ is the same as saying, ‘Thou shalt not adore strange Gods,’²⁴ or rather, ‘Thou shalt not commit idolatry. For so both the custom obtaining in the Church from Apostolic times of adoring the holy Eikons relatively is maintained, and the worship of latria reserved for God alone; and God doth not appear to speak contrarily to Himself. For if the Scripture saith [absolutely], ‘Thou shalt not make,’ ‘Thou shalt not adore,’ we fail to see how God afterwards permitted likenesses to be made, even though not for adoration. Wherefore, since the commandment concerneth idolatry only, we find serpents, and lions, and oxen, and Cherubim made, and figures and likenesses; among which Angels appear, as having been adored.

And as to the Saints whom they bring forward as saying, that it is not lawful to adore Eikons; we conclude that they rather help us; since they in their sharp disputations inveighed, as well against those that adore the holy Eikons with latria, as against those that bring the eikons of their deceased relatives into the Church, and subjected to anathema those that so do; but not against the right adoration, either of the Saints, or of the holy Eikons, or of the precious Cross, or of the other things of which mention hath been made; especially since the holy Eikons have been in the Church, and have been adored by the Faithful, even from the times of the Apostles, as is recorded and proclaimed by very many; with whom and after whom the Seventh Holy Œcumenical Synod putteth to shame all heretical impudence.²⁵

Since it giveth us most plainly to understand that it behoveth to adore the Holy Eikons, and what have been mentioned above. And it anathematiseth, and subjecteth to excommunication, as well those that adore the Eikons with latria as those that say that the Orthodox commit idolatry in adoring the Eikons. We also, therefore, do anathematise with them such as adore either Saint, or Angel, or Eikon, or Cross, or Relic of Saints, or sacred Vessel, or Gospel, or aught else that is in heaven above, or aught on the earth, or in the sea, with latria; and we ascribe adoration with latria to the only God in Trinity. And we anathematise those that say that the adoration of Eikons is the latria of Eikons,²⁶ and who adore them not, and honour not the Cross, and the Saints, as the Church hath delivered.

Now we adore the Saints and the Holy Eikons, in the manner declared; and pourtray them in adornment of our temples, and that they may be the books of the unlearned, and for them to imitate the virtues of the Saints; and for them to remember, and have an increase of love, and be vigilant in ever calling upon the Lord, as Sovereign and Father, but upon the Saints, as his servants, and our helpers and mediators.

And so much as to the Chapters and Questions of Cyril. But the heretics do find fault with even the prayers of the pious unto God, for we know not why they should calumniate those of the Monks only. Moreover, that prayer is a conversation with God, and a petitioning for such good things as be meet for us, from Him of whom we hope to receive, an ascent too of the mind unto God, and a pious expression of our purpose towards God, a seeking what is above, the support of a holy soul, a worship most acceptable to God, a token of repentance, and of steadfast hope, we do know; and prayer is made either with the mind alone, or with the mind and voice; thereby engaging in the contemplation of the goodness and mercy of God, of the unworthiness of the petitioner, and in thanksgiving, and in realising the promises attached to obedience to God.

And it is accompanied by faith, and hope, and perseverance, and observance of the commandments; and, as already said, is a petitioning for heavenly things; and it hath many fruits, which it is needless to enumerate; and it is made continually, and is accomplished either in an upright posture, or by kneeling. And so great is its efficacy, that it is acknowledged to be both the nourishment and the life of the soul. And all this is gathered from Divine Scripture; so that if any ask for demonstration thereof, he is like a fool, or a blind man, who disputeth about the sun’s light at the hour of noon, and when the sky is clear.

But the heretics, wishing to leave nothing unassailed that Christ hath enjoined, carp at this also. But being ashamed thus openly to impiously maintain as much concerning prayer, they do not forbid it to be made at all, but are distributed at the prayers of the Monks; and they act thus, that they may raise in the simple-minded a hatred towards the Monks; so that they may not endure even the sight of them, as though they were profane and innovators, much less allow the dogmas of the pious and Orthodox faith to be taught by them. For the adversary is wise as to evil, and ingenious in inventing calumnies. Wherefore his followers also—such as these heretics especially—are not so much anxious about piety, as desirous of ever involving men in an abyss of evils, and of estranging them into places, which the Lord taketh not under his care.²⁷

They should be asked therefore, what are the prayers of the Monks; and if they can shew that the Monks do anything entirely different from themselves, and not in accordance with the Orthodox worship of Christians, we also will join with them, and say, not only that the Monks are no Monks, but also no Christians. But if the Monks set forth particularly²⁸ the glory and wonders of God, and continually, and unremittingly, and at all times, as far as is possible for man, proclaim the Deity, with hymns and doxologies; now singing, forsooth, parts of Scripture, and now gathering hymns out of Scripture, or at least giving utterance to what is agreeable to the same; we must acknowledge that they perform a work apostolical and prophetical, or rather that of the Lord.

Wherefore, we also, in singing the Paracletikè, the Triodion, and the Menæa, perform a work in no wise unbecoming Christians. For all such Books discourse of the Deity as one, and yet of more than one personality,²⁹ and that even in the Hymns; now gathered out of the Divine Scriptures, and now according to the direction of the Spirit; and in order that in the melodies, the words may be paralleled by other words, we sing parts of Scripture; moreover, that it may be quite plain that we always sing parts of Scripture, to every one of our Hymns, called a Troparion,³⁰ we add a verse of Scripture. And if we sing, or read the Thecara [Treasury], or other prayers composed by the Fathers of old; let them say what there is in these which is blasphemous, or not pious, and we with them will prosecute these [Monks].

But if they say this only, that to pray continually and unremittingly is wrong, what have they to do with us? Let them contend with Christ—as indeed they do contend—who spake the parable of the unjust judge,³¹ how that prayer should be made continually; and taught us to watch and pray,³² in order to escape trials, and to stand before the Son of man.³³ Let them contend with Paul, [who] in the [5th] Chapter³⁴ of the First [Epistle] to the Thessalonians, and elsewhere in many places [exhorteth to pray unremittingly]. I forbear to mention the divine leaders of the Catholic Church, from Christ until us; for to put these [heretics] to shame sufficeth the accord of the Forefathers, Apostles, and Prophets concerning prayer.

If, therefore, what the Monks do is what the Apostles and Prophets did; and, we may say, what the holy Fathers and Forefathers of Christ Himself did; it is manifest that the prayers of the Monks are fruits of the Holy Spirit, the giver of graces. But the novelties which the Calvinists have blasphemously introduced concerning God and divine things, perverting, mutilating, and abusing the Divine Scriptures, are sophistries and inventions of the devil.

Unavailing too is the assertion, that the Church cannot, without violence and tyranny, appoint fasts and abstinence from certain meats. For the Church for the mortification of the flesh and all the passions, and acting most rightly, carefully appointeth prayer and fasting, of which³⁵ all the Saints have been lovers and examples; through which³⁶ our adversary the devil³⁷ being overthrown by the grace from on high, together with his armies and his hosts—the race³⁸ that is set before the pious is the more easily accomplished. In making these provisions the undefiled³⁹ Church everywhere useth neither violence nor tyranny; but exhorteth, admonisheth, and teacheth, in accordance with Scripture, and persuadeth by the power of the Spirit.

And to what hath been mentioned a certain fellow at Charenton—we mean the before-mentioned Claud—addeth certain other ridiculous objections against us, and unworthy of any consideration; but what hath been said by him we regard as idle tales; and the man himself we consider as a trifler and altogether illiterate. For from [the time of] Photius what vast numbers have there been, and there are now, in the Eastern Church, eminent for wisdom, and theology, and holiness, by the power of the Spirit.

And it is most absurd [to argue] that because certain of the Eastern Priests keep the Holy Bread in wooden vessels, within the Church, but without the Bema,⁴⁰ hung on one of the columns; that, therefore, they do not acknowledge the real and true transmutation of the bread into the Body of the Lord. For that certain of the poor Priests do keep the Lord’s Body in wooden vessels, we do not deny; for truly Christ is not honoured by stones and marbles; but asketh for a sound purpose and a clean heart.

And this is what happened to Paul. ‘For we have,’⁴¹ saith he, ‘the treasure in earthern vessels.’ But where particular Churches able, as with us here in Jerusalem, the Lord’s Body is honourably kept within the Holy Bema of such Churches, and a seven-light lamp always kept burning before it.

And I am tempted to wonder, if it may be that the heretics have seen the Lord’s Body hanging in some Churches without the Bema, because perhaps the walls of the Bema were unsafe on account of age, and so have arrived at these absurd conclusions; but they did not notice Christ pourtrayed on the apse⁴² of the Holy Bema as a babe [lying] in the Paten; so that they might have known, how that the Easterns do not represent that there is in the Paten a type, or grace, or aught else, but the Christ Himself; and so believe that the Bread of the Eucharist is naught else, but becometh substantially the Body Itself of the Lord, and so maintain the truth.

But concerning all these things it hath been treated at large and most lucidly in what is called The Confession of the Eastern Church, by George, of Chios, from Coresius in his [Treatises] concerning the Mysteries, and of predestination, and of grace, and of free-will,⁴³ and of the intercession and adoration of Saints, and of the adoration of Eikons, and in the Refutation composed by him of the illicit Synod of the heretics holden on a certain occasion in Flanders, and in many other [Treatises]; by Gabriel, of Peloponnesus, Metropolitan of Philadelphia; and by Gregory Protosyncellus of Chios in his [Treatises] concerning the Mysteries; by Jeremias, the Most Holy Patriarch of Constantinople, in three dogmatic and Synodical Letters to the Lutherans of Tübingen in Germany; by John, Priest, and Œconomus of Constantinople, surnamed Nathaniel; by Meletius Syrigus, of Crete, in the Orthodox Refutation composed by him of the Chapters and Questions of the said Cyril; by Theophanes, Patriarch of Jerusalem, in his dogmatic Epistle to the Lithuanians,⁴⁴ and in innumerable other [Epistles]. And before these hath it been spoken most excellently of these matters by Symeon, of Thessalonica,⁴⁵ and before him by all the Fathers, and by the Œcumenical Synods, by ecclesiastical historians too; and even by writers of secular history under the Christian Autocrats of Rome, have these matters been mentioned incidently; by all of whom, without any controversy, the aforesaid were received from the Apostles; whose traditions, whether by writing, or by word, have through the Fathers descended until us.

Further, the argument derived from the heretics also confirmeth the aforesaid. For the Nestorians after the year of Salvation, 428, the Armenians too, and the Copts, and the Syrians, and further even the Ethiopians, who dwell at the Equator, and beyond this towards the tropics of Capricorn, whom those that are there commonly call Campesii, after the year . . .⁴⁶ of the Incarnation broke away from the Catholic Church; and each of these hath as peculiar only its heresy, as all know from the Acts of the Œcumenical Synods. Albeit, as concerning the purpose and number of the Sacred Mysteries, and all what hath been said above—except their own particular heresy, as hath been said—they entirely believe with the Catholic Church; as we see with our own eyes every hour, and learn by experience and conversation, here in the Holy City of Jerusalem, in which there either dwell, or are continually sojourning, vast numbers of them all, as well learned, such as they have, as illiterate.

Let, therefore, prating and innovating heretics keep silence, and not endeavour by stealing some sentences, [as] against us, from the Scriptures and the Fathers, to cunningly bolster up falsehood, as all apostates and heretics have ever done; and let them say this one thing only, that in contriving excuses⁴⁷ for sins they have chosen to speak wickedness against God,⁴⁸ and blasphemies against the Saints.

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