Introduction: Three distinctions that unlock Orthodox theology
A. Theology and economy: Who God is and what God does
Theology, in its narrower patristic sense, concerns God’s eternal life as Father, Son, and Holy Spirit. Economy (oikonomia) concerns God’s works in creation and salvation.
The Son is eternally begotten of the Father, but He becomes incarnate in time. The Spirit eternally proceeds from the Father, but is sent into the world in time.
These distinctions are essential because the eternal relations of the divine Persons must not be confused with their missions in salvation history.
B. Nature and Person: What and Who
Nature (ousia, or physis) answers the question, What is it? Person (hypostasis) answers, Who is it?
In the Trinity there is one divine nature and three divine Persons. In Jesus Christ there is one divine Person, the eternal Son, possessing two complete natures, divine and human.
The distinction is fundamental to both Trinitarian doctrine and Christology.
C. Doctrine and worship: What the Church believes and sings
The Creed expresses the Church’s faith in carefully defined theological language. The Octoechos expresses the same faith through prayer, poetry, and praise.
The hymns are therefore not merely illustrations of doctrine. They are witnesses to the Church’s living Tradition.
Opening hymn — Octoechos, Tone 7, Sunday Matins, Canon, Ode IX:
We worship three Persons, not three gods; One God, but not one person.
This line demonstrates both the precision and the mystery of Orthodox Trinitarian theology.
Part I. The Father and the One Divine Nature
1. “I believe in one God, the Father Almighty”
Old Testament — Deuteronomy 6:4
Hear, O Israel: The LORD our God is one LORD:
Old Testament — Isaiah 45:5
I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:
New Testament — 1 Corinthians 8:6
But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.
New Testament — Ephesians 4:6
One God and Father of all, who is above all, and through all, and in you all.
Liturgical witness — Octoechos, Tone 4, Sunday Matins, Canon, Ode VIII
We glorify the primal Reason and Cause of all: the only unoriginate Father, the Word without beginning, and the Spirit, the Comforter: One God and Lord and Maker of all, the Trinity, one in nature.
Teaching notes:
The Church confesses one God, not three gods.
The Father is unbegotten and is the personal source of the Son and the Spirit.
The Son and Spirit are neither created nor inferior to the Father.
The three Persons possess one divine essence, power, will, and glory.
Key distinction: Nature and person. The unity of God is not the unity of a solitary Person but of the one divine nature shared by Father, Son, and Holy Spirit.
2. “Maker of heaven and earth, and of all things visible and invisible”
Old Testament — Genesis 1:1–2
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
Old Testament — Psalm 32/33:6
By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.
New Testament — John 1:3
All things were made by him; and without him was not any thing made that was made.
New Testament — Colossians 1:16
For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
Liturgical witness — Octoechos, Tone 1, Sunday Vespers, “Lord, I Call”
By the word and the Spirit, all-powerful Lord, You created all things in goodness, and I was made a reasonable creature, endowed with speech, that I might praise Your holy name!
Teaching notes:
Creation is the common work of the Trinity.
The Father creates through His Word in the Holy Spirit.
Everything created, whether material or immaterial, receives its existence from God.
Creation is good and is not an emanation of the divine essence.
Key distinction: Theology and economy. Creation reveals the activity of the Trinity, but the Trinity’s eternal existence does not depend upon creation.
Part II. The Eternal Son and His Divinity
3. “And in one Lord Jesus Christ, the Son of God, the Only-begotten”
Old Testament — Psalm 2:7
I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.
New Testament — John 1:14
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
New Testament — John 3:16
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
Liturgical witness — Octoechos, Tone 4, Sunday Matins, the Praises
Without leaving the bosom of the Father, Only Begotten Word of God, in Your love for mankind, You came to earth, becoming truly man.
Teaching notes
Jesus Christ is not merely a prophet, holy man, or adopted son.
He is the eternal Son of God, Son by nature.
The word only-begotten describes His unique relationship to the Father.
His divine Sonship precedes His human birth.
4. “Begotten of the Father before all ages”
Old Testament — Psalm 109:4/110:3-4
Out of the womb before the morning star have I begotten Thee. The Lord hath sworn and will not repent: Thou art a priest for ever, after the order of Melchisedek.
New Testament — John 17:5
And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
New Testament — Hebrews 1:5
For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
Liturgical witness — Octoechos, Tone 6, Sunday Vespers, Theotokion at “Lord, I Call”
At the word of the archangel, Theotokos, you conceived the Word in your womb: The One Who existed from all eternity with the Father and the Spirit.
Teaching notes:
The Son did not begin to exist when He was born of Mary.
His generation from the Father is eternal and outside time.
Begetting is not an act of creation.
This directly rejects the Arian assertion that there was a time when the Son did not exist.
Key distinction: Theology and economy. The eternal generation of the Son is distinct from His birth in Bethlehem.
5. “Light of Light, True God of True God”
Old Testament — Psalm 35:10/36:9
For with thee is the fountain of life: in thy light shall we see light.
Old Testament — Wisdom of Solomon 7:26
For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.
New Testament — John 1:9
That was the true Light, which lighteth every man that cometh into the world.
New Testament — Hebrews 1:3
Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
Liturgical witness — Octoechos, Tone 7, Sunday Matins, Second Canon, Ode IX
Light of Light, the Radiance of the holy glory of the Immortal Father, Christ shone in the darkness of man’s life, driving away the pursuing night.
Teaching notes:
The Son is truly God, possessing the fullness of divinity.
The image of light from light teaches inseparability and equality, not the division of God into parts.
The Son is eternally radiant with the Father’s glory.
Created analogies are useful but never fully adequate to describe divine life.
6. “Begotten, not made; of one essence with the Father, by whom all things were made”
Old Testament — Isaiah 44:24
Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;
New Testament — John 10:30
I and my Father are one.
New Testament — Colossians 2:9
For in him dwelleth all the fulness of the Godhead bodily.
Liturgical witness — Octoechos, Tone 3, Sunday Matins, Second Canon to the Theotokos, Ode V
Though He fashioned living flesh for Himself from you, Virgin, your Son, the Word of God, was not a created being: the Fashioner of Adam, the first-formed man.
Teaching notes:
Homoousios means “of one essence” or “consubstantial.”
The Son is not the greatest creature; He is the uncreated Creator.
The distinction between begotten and made separates the divine nature from all created nature.
The First Ecumenical Council at Nicaea (325) affirmed this against Arius.
Key distinction: Nature and person. The Father and Son are distinct Persons but possess one and the same divine essence.
Part III. The Incarnation and Redemption
7. “Who for us men, and for our salvation, came down from heaven”
Old Testament — Isaiah 9:6
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
New Testament — John 6:38
For I came down from heaven, not to do mine own will, but the will of him that sent me.
New Testament — Philippians 2:7
But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
Liturgical witness — Octoechos, Tone 7, Sunday Vespers, “Lord, I Call”
Lift up your eyes, my soul, and gaze on God’s mercy and dispensation: He came down to earth from heaven, to raise you from the distress of your passions, and to set you on the rock of faith!
Teaching notes:
The Incarnation is motivated by God’s love and His desire to save humanity.
The Son’s descent does not mean that He ceased to be present in heaven.
The Incarnation is an act of divine condescension (synkatabasis) and self-emptying (kenosis).
The Son takes upon Himself the condition of humanity in order to heal and glorify it.
Key distinction: Theology and economy. The eternal Son remains fully divine while entering human history for our salvation.
8. “And was incarnate of the Holy Spirit and the Virgin Mary, and became man”
Old Testament — Isaiah 7:14
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Old Testament — Isaiah 11:1
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:
New Testament — Luke 1:35
And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
New Testament — John 1:14
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
Liturgical witness — Octoechos, Tone 4, Daily Theotokion, Saturday and Sunday evenings
The mystery hidden from eternity and unknown to the angels, is manifested to those on earth through you, Theotokos! God being incarnate of you by union without confusion and of His own will freely enduring the Cross for us and raising the first-formed man, has saved our souls from death!
Additional liturgical witness — Octoechos, Tone 3, Sunday Matins, Canon to the Theotokos, Ode V
The Son of the Virgin and the Word of God, one perfect Person in two natures. Jesus the Lord is perfect God and perfect man.
Teaching notes:
The one who becomes incarnate is the eternal Son, not the Trinity collectively.
Christ is fully divine and fully human, possessing a complete human nature.
The Virgin Mary is Theotokos because the Person born of her is God the Son.
The two natures are united in the one Person of Christ without confusion, change, division, or separation.
The Incarnation heals human nature through its union with God.
Key distinction: Nature and person. If time, introduce the Council of Ephesus (431), the Council of Chalcedon (451), and the teaching of St. Cyril of Alexandria.
9. “And was crucified also for us under Pontius Pilate, and suffered and was buried”
Old Testament — Isaiah 53:5
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
Old Testament — Psalm 21/22:18
They part my garments among them, and cast lots upon my vesture.
New Testament — 1 Peter 2:24
Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.
New Testament — Hebrews 2:14
Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
Liturgical witness — Octoechos, Tone 5, Sunday Vespers, Theotokion at “Lord, I Call”
Bearing our flesh, He came forth from you, and as God, in His goodness He endured suffering and the Cross for us, granting us the Resurrection!
Additional liturgical witness — Octoechos, Tone 3, Sunday Matins, Second Canon, Ode VIII
The Word is not subject to suffering, for He is impassible in His divinity, yet God suffers in the flesh.
Teaching notes:
The Crucifixion is a real historical event, under Pontius Pilate.
Christ suffers and dies in His humanity, not in His divine nature.
Nevertheless, it is truly the divine Person of the Son who suffers in the flesh.
His sacrifice is voluntary and offered for the salvation of humanity.
Through His death, Christ defeats the devil, destroys the dominion of death, and reconciles humanity to God.
Key distinction: Nature and person. The Person who suffers is God the Son, but He suffers according to His human nature. This preserves both the reality of Christ’s Passion and the impassibility of His divinity.
10. “And on the third day He rose again, according to the Scriptures”
Old Testament — Psalm 15/16:10
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
Old Testament — Hosea 6:2
After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
New Testament — 1 Corinthians 15:3–4
For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures:
New Testament — Luke 24:46
And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:
Liturgical witness — Octoechos, Tone 4, Sunday Matins, Kontakion
My Savior and Redeemer as God rose from the tomb and delivered the earth-born from their chains. He has shattered the gates of hell, and as Master, He has risen on the third day!
Teaching notes:
Christ’s Resurrection is bodily and real.
Death could not hold Him because He is the incarnate Life of all.
The Resurrection is not simply a return to mortal existence but the beginning of incorruptible life.
Christ raises our fallen human nature with Himself.
Key distinction: Doctrine and worship. Every Sunday is a celebration of the Resurrection. The eight tones of the Octoechos continually proclaim the victory of Christ over death.
11. “And ascended into heaven, and sitteth at the right hand of the Father”
Old Testament — Psalm 109/110:1
The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
Old Testament — Daniel 7:13–14
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
New Testament — Acts 1:9
And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.
New Testament — Hebrews 1:3
Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
Liturgical witness — Octoechos, Tone 3, Sunday Matins, Second Canon, Ode IX
Rising from the grave, You saved me, O Christ. You exalted me and led me to the Father Who begot You. You made me sit with You, O Lord, at His right hand through Your mercy and compassion.
Teaching notes
Christ ascends in His glorified human nature.
He does not abandon the humanity He assumed.
Humanity is exalted in Christ and brought into communion with the Father.
The right hand of the Father signifies glory and authority, not a physical location within the Godhead.
12. “And He shall come again with glory to judge the living and the dead, whose kingdom shall have no end”
Old Testament — Daniel 7:14
And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
New Testament — Matthew 25:31–32
When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
New Testament — Luke 1:33
And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
Liturgical witness — Octoechos, Tone 1, Sunday Matins, Second Canon, Ode V
Christ, the existing God, is joined to the flesh for us! He was crucified, dead and buried. He rose again and ascended in His own flesh to the Father in light. In the same way, He will come again, and save those who rightly serve Him.
Teaching notes:
Christ’s Second Coming will be glorious and manifest to all.
The same incarnate Lord who suffered and rose again will judge the world.
Judgment reveals the truth of human lives before the righteousness and mercy of God.
Christ’s kingdom is eternal and cannot be destroyed.
Part IV. The Holy Spirit
13. “And I believe in the Holy Spirit, the Lord, and Giver of Life”
Old Testament — Genesis 1:2
And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
Old Testament — Job 33:4
The Spirit of God hath made me, and the breath of the Almighty hath given me life.
New Testament — Acts 5:3–4
But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.
New Testament — Romans 8:11
But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
Liturgical witness — Octoechos, Tone 3, Sunday Matins, Canon, Ode VII
Let us the faithful glorify the Spirit of goodness together with the Father and the only-begotten Son. Let us honor one Principle and Godhead in Trinity, crying: Blessed are You, the God of our fathers!
Teaching notes:
The Holy Spirit is a divine Person, not merely an impersonal force or energy.
He is the Lord and Giver of Life because He possesses the fullness of divinity.
He participates inseparably in creation, sanctification, and the Resurrection.
The Second Ecumenical Council (381) affirmed His divine dignity against the Pneumatomachians.
14. “Who proceedeth from the Father”
Old Testament — Isaiah 48:16
Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me.
New Testament — John 15:26
But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
New Testament — John 14:26
But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
Liturgical witness — Octoechos, Tone 8, Sunday Matins, Canon, Ode VII
Stating the teaching of the Orthodox Faith we proclaim You the Lord of all: Father of the One and only-begotten Son and we know the One true Spirit who proceeds from You, Co-eternal and One in essence.
Teaching notes:
The Father is the sole personal source of the Son and Holy Spirit.
The Son is eternally begotten; the Holy Spirit eternally proceeds.
Begetting and procession are distinct, but their manner is beyond human comprehension.
The eternal procession of the Spirit must be distinguished from His sending into the world through the Son.
This is central to the Orthodox rejection of the Filioque.
Key distinction: Theology and economy. John 15:26 speaks of both the Spirit’s temporal mission and His eternal procession. They are related but not identical.
15. “Who with the Father and the Son together is worshipped and glorified”
Old Testament — Isaiah 6:3
And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.
Old Testament — Numbers 6:24–26
The LORD bless thee, and keep thee: The LORD make his face shine upon thee, and be gracious unto thee: The LORD lift up his countenance upon thee, and give thee peace.
New Testament — Matthew 28:19
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
New Testament — 2 Corinthians 13:14
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.
Liturgical witness — Octoechos, Tone 2, Sunday Vespers, “Lord, I Call”
Pour out streams of mercy on me and waters of goodness from the well of Your compassion, good Father, and Son, Word of the Father, and the Holy Spirit: Uncreated nature, accept our prayers and supplications.
Teaching notes:
The Spirit is worshipped with the Father and Son because He is truly God.
The Church’s baptismal formula and doxologies preserve the confession of the Trinity.
The Spirit is equal in divine honor, power, and glory.
The one divine nature receives one inseparable worship.
Key distinction: Doctrine and worship. Orthodox liturgy demonstrates the divinity of the Holy Spirit by addressing Him in the same worship offered to the Father and Son.
16. “Who spake by the Prophets”
Old Testament — 2 Samuel 23:2
The Spirit of the LORD spake by me, and his word was in my tongue.
Old Testament — Ezekiel 2:2
And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me.
New Testament — 2 Peter 1:21
For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.
New Testament — Acts 1:16
Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.
Liturgical witness — Octoechos, Tone 3, Daily Theotokion, Thursday
The prophets have foretold, the apostles taught, the martyrs professed, and we have believed that you are indeed the Mother of God.
Teaching notes:
The Holy Spirit inspired the prophets of the Old Testament.
The same Spirit speaks through the Apostles and guides the Church.
The Old and New Testaments reveal one divine economy of salvation.
Prophecy prepares humanity for the coming of Christ.
Key distinction: Doctrine and worship. The Church’s hymns interpret the Old Testament prophetically and christologically, revealing the unity of Scripture.
Part V. The Church, Baptism, and the Age to Come
These final articles are included for completeness (we’ve already covered this material). They show how the saving work of the Holy Trinity is realized in the life of the Church and brought to fulfillment in the resurrection and glorification of humanity.
17. “And I believe in One Holy Catholic and Apostolic Church”
Old Testament — Isaiah 2:2
And it shall come to pass in the last days, that the mountain of the LORD’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.
New Testament — Ephesians 4:4–6
There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.
New Testament — 1 Timothy 3:15
But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.
Liturgical witness — Octoechos, Tone 4, Sunday Matins, Canon, Ode VIII
You stretched out Your hands upon the Cross, and gather all the nations to Yourself. You showed them to be one Church that praises You, those on earth singing in harmony with those in heaven.
Teaching notes:
The Church is the Body of Christ, enlivened by the Holy Spirit.
Her unity is grounded in the one Lord, one faith, and one Baptism.
Her holiness comes from Christ, although her members continue to struggle against sin.
Catholicity refers to the fullness of the faith and life in Christ.
Apostolicity includes fidelity to apostolic teaching and apostolic succession.
18. “I confess one Baptism for the remission of sins”
Old Testament — Ezekiel 36:25–26
Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.
New Testament — Acts 2:38
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
New Testament — Romans 6:3–4
Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
Liturgical witness — Octoechos, Tone 2, Sunday Vespers, “Lord, I Call”
Savior, in Your desire to save the entire human race, You put on flesh and become a man. Now save us who honor Your commandments, for You did not come to save the righteous but to deliver us, through the grace of divine baptism, when we were bound in iniquity by our many sins.
Teaching notes:
Baptism unites the believer to Christ’s death and Resurrection.
Through Baptism, sins are forgiven and new life in Christ begins.
Baptism incorporates us into the Church.
Baptism is Trinitarian, performed in the name of the Father, Son, and Holy Spirit.
19. “I look for the Resurrection of the dead”
Old Testament — Daniel 12:2
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
New Testament — John 5:28–29
Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
New Testament — 1 Corinthians 15:52
In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
Liturgical witness — Octoechos, Tone 7, Sunday Matins, Canon, Ode IX
Come to the tomb of Christ and learn all who deny the Resurrection of the body. For the flesh of the Giver of life has been put to death, and rose again in assurance of the final Resurrection, for which we hope.
Teaching notes:
The Christian hope is the resurrection of the body, not simply the immortality of the soul.
Christ’s Resurrection is the foundation and guarantee of our resurrection.
The resurrected body is transformed and incorruptible.
Salvation embraces the whole human person.
20. “And the life of the age to come. Amen.”
Old Testament — Isaiah 25:8
He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.
New Testament — Revelation 21:3–4
And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
New Testament — 1 Corinthians 15:28
And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
Liturgical witness — Octoechos, Tone 2, Daily Theotokion, Tuesday and Thursday evenings
Through you, ever-Virgin Theotokos, we have become partakers of the divine nature, for you gave birth to the incarnate God for our sake.
Teaching notes
The final purpose of salvation is eternal communion with God.
The age to come is the fulfillment and transfiguration of creation.
Through Christ, humanity is called to participation in divine life, or theosis.
The life of the age to come is anticipated even now in the sacramental and spiritual life of the Church.
Concluding synthesis: The Creed as the story of our salvation
The Creed begins with the eternal Trinity and the creation of the world. It then proclaims the Incarnation, death, Resurrection, and glorification of Jesus Christ, followed by the confession of the Holy Spirit and the life of the Church. Finally, it directs our hope toward the resurrection of the dead and the life of the age to come.
Its movement can be summarized as follows:
The Holy Trinity: One divine nature, three Persons
Creation and the Fall: Humanity created for communion with God
The Incarnation: The eternal Son assumes our complete human nature
The Cross and Resurrection: Sin and death are overcome; humanity is restored
The Church and the Holy Spirit: We participate in Christ’s saving work
Resurrection and Theosis: Humanity and creation brought to their intended fulfillment
Epilogue
Octoechos, Tone 8, Sunday Matins, Canon, Ode VIII
Godhead in triune Light: a single radiance shining from one Nature in three Persons! The Father without beginning; the Word of the same nature as the Father, and the Spirit, consubstantial and co-reigning with them. Exalt Him, children! Priests praise Him; people exalt Him above all forever!
And thus we return to the starting point: the confession of one divine nature in three Persons, equally glorified and worshipped.