This is an updated edition of the 1898 version of St. Peter Mogila's Catechism. It has been newly typeset and, with attention to the Greek and Latin, its language has been updated, and several Scriptural and Patristic citations corrected. Of the original author, St. Peter Mogila (1597-1646) was Metropolitan of Kiev and All Rus during a time of great theological need. With Roman Catholics and Protestants in the heat of polemics, St. Peter produced an authoritative Catechism which taught the Orthodox faith in a comprehensive and systematic way. It is arranged in three parts according to the three theological virtues, Faith, Hope, and Love, and through these it offers foundational instruction on the Creed, the Lord's Prayer, the Beatitudes, and the Ten Commandments. Along the way it discusses the fundamental doctrines of Orthodox Christianity. Although internally it calls itself a Confession, and certainly functions in that capacity, its question and answer format lends itself more aptly to the genre of catechetical instruction, hence its going by that name. Moreover, despite its occasional use of a Latin idiom in the conveyance of some teachings, this is by no means evidence of capitulation to any non-Orthodox sentiments. It is thoroughly Orthodox, and for that matter was forged in great awareness of what makes Orthodox Christianity the fullness of the Christian Faith, distinct from both Roman Catholicism and Protestantism. As one will notice from the Letters of Patriarchs Nectarius and Parthenius, also included within the present text, not only was this Catechism composed and approved at the highest levels of the Russian Orthodox Church, this particular Catechism was also given the express personal approval and formal recommendation of the Patriarchs of Constantinople, Alexandria, Antioch, and Jerusalem, respectively, together with over twenty other Bishops and clergy. Further, it was officially received at the Particular Council of Jerusalem held under Dositheus, the Patriarch of Jerusalem, in 1672, in these words: "This [Confession of Peter Mogila] the Eastern Church has entirely received, and does receive." This Catechism is, therefore, together with St. Philaret's, among the foremost Catechisms of the Eastern Church, and as such may be read with great spiritual profit, and rightly belongs in the hands of all Orthodox Christians, Catechumens, and Inquirers.

Containing: The Nicene-Constantinopolitan Creed, The Athanasian Creed, The Confession of Chalcedon, The Confession of Dositheus, The Shorter and Longer Catechisms of St. Philaret of Moscow, The Catechism of St. Peter Mogila, and The Synodikon of Orthodoxy. The present collection of official and formally approved statements of faith of the Eastern Orthodox Church is, as far as the present compiler is aware, the first time such an endeavor has been attempted in the English language. The reason for such a collection is quite simple: The instruction of the faithful and their edification unto all godliness. Although in these confused days there is an abundance of opinions, there are, sadly, a paucity of clear, thorough, authoritative, and readily available summaries of the Orthodox Faith that have both stood the test of time and also received the official approbation of the Church. The current climate, therefore, needs such a collection, for too many seek to present the faith in the light of their own wisdom. But, as we pray in the prayers after the Divine Liturgy to be delivered from the slavery of our own reasoning, it is the editor's prayer that this collection of sacred Creeds, Confessions, and Catechisms will raise up a generation of faithful Orthodox Christians who, through meditating again and again on the holy truths contained herein, will be both well rounded and deeply grounded in the Faith that was once for all delivered to the saints, and able to withstand in the evil day the ever blowing winds of diverse and strange doctrines and destructive heresies.

How can someone be a saint in one Orthodox Church and dismissed as a minor heretic in another Orthodox Church? In 1996, the Orthodox Church had a new saint, Petro Mohyla (Peter Mogila or Petru Movila), Metropolitan of Kyiv and All-Rus. He was canonized by the Orthodox Churches in Ukraine, and is glorified as a saint in the Russian Orthodox Church as well as the Romanian Orthodox Church. And yet, the Church of Greece does not recognize Mohyla as a saint. Why? What is it about this bishop of the seventeenth century that is so controversial, that he is not glorified by the entire Orthodox world? This short work on the life of Mohyla concentrates on his controversial Orthodox Confession of Faith, a catechesis, which was approved by several Ecumenical Patriarchs of Constantinople as well as numerous Patriarchs of Moscow. Included in this work, is an analysis of Mohyla's Euchologion (Trebnik) which also contains several controversial practices.

"What is Christian hope?" According to the Longer Catechism, Christian hope is "the resting of the heart on God, with the full trust that he ever cares for our salvation, and will give us the happiness he has promised." Succinctly and authoritatively, this and many other questions were asked and answered in St. Philaret of Moscow's Longer Catechism, which he composed in order to assist the faithful in understanding the essentials of the Orthodox Christian faith and way of life. Totaling six hundred and eleven questions and answers, it organizes its subjects on the three pillars of Faith, Hope, and Love, and under each respective heading treats of the Creed, the Lord's Prayer and Beatitudes, and the Ten Commandments. This immensely valuable work has stood the test of time and will continue to be a resource for bishops, priests, deacons, laity, and catechumens, for teaching, learning, and reinforcing the truths of our faith. Also included is St. Philaret's Shorter Catechism, and also a profound and moving sermon by him on the Cross of Christ. Perfect for young and old, for individual study, small groups, and catechism classes, and for inquirers into the Orthodox faith, it is hoped that the trustworthy and sanctified voice of St. Philaret will continue to echo still, edifying and enlightening all those who take up and read.

Icon and Devotion offers the first extensive presentation in English of the making and meaning of Russian icons. The craft of icon-making is set into the context of forms of worship that emerged in the Russian Orthodox Church in the mid-seventeenth century. Oleg Tarasov shows how icons have held a special place in Russian consciousness because they represented idealized images of Holy Russia. He also looks closely at how and why icons were made. Wonder-working saints and the leaders of such religious schisms as the Old Believers appear in these pages, which are illustrated in halftones with miniature paintings, lithographs and engravings never before published in the English-speaking world. By tracing the artistic vocabulary, techniques and working methods of icon painters, Tarasov shows how icons have been integral to the history of Russian art, influenced by folk and mainstream currents alike. As well as articulating the specifically Russian piety they invoke, he analyzes the significance of icons in the cultural life of modern Russia in the context of popular prints and poster design.

In 1672, Patriarch Dositheus of Jerusalem held a pivotal Local Council in Jerusalem. For this Council provided canonical responses to the errors found in the alleged Calvinist document said to have originated with Patriarch Cyril Lucaris of Constantinople. One of the chief documents to emerge from this Council was the Confession of Dositheus, which provides a series of Eighteen Confessional Decrees and Four Answered Questions that speak to the issues raised both more generally by Protestant influences seeking to find their way into the Orthodox Church, and more specifically by those enumerated in the text attributed to Cyril Lucaris. Sadly, this document has not found the circulation it deserves, and therefore it is being republished here, with annotations discussing key issues raised by the text. It also contains three Appendices, one which addresses the issue of the Atonement as understood by the Council Fathers, another examining the issue of the relationship between free will, good works, and grace, and a third exploring prayers for the faithful departed.

This volume focuses on the connections of Arabic-speaking Christians with Eastern-European Christians in Ottoman times, it discusses the circulation of literature, models, iconography, and knowhow between the Middle East and Eastern Europe, and presents new research devoted to them.