The Orthodox Study Bible Contradicts the Confession of Dositheus

The Confession of Dositheus, which is an authoritative document of Orthodoxy, defines faith as "a right notion of God and divine things." The Catechism of Philaret defines faith as trust, distinguishing it from knowledge. How does the Orthodox Study Bible define faith?

The OSB's definition of faith can be found in the note on Romans 5:1.

Faith in Christ makes us justified, an ongoing state of communion with Him. Because of this ongoing communion we have peace with God which is also ongoing. The Greek word pistis, here translated as faith, can also be rendered "faithfulness." Faith is more than the conviction that something is true. Genuine faithfulness is continuous loyalty and obedience to God. Such faithfulness justifies a person through God's grace. 

Look at the sleight of hand in this note.

1. Faith can be also be translated faithfulness.

2. Faith is more than conviction something is true.

Now here is the switch up.

3. Genuine faithfulness is continuous loyalty and obedience to God. 

4. Such faithfulness justifies a person before God.

The author went from discussing faith to discussing faithfulness in the blink of an eye. The problem is the author has not defined faith. Faithfulness presupposes faith. But what is faith? The author has merely changed terms rather than define it. This note is horrendously misleading. 

The Orthodox Study Bible contains a whole article about the doctrine of Justification which confirms this defintion of faith as faithfulness. 

 

For most of church history, salvation was seen as comprehending all of life: Christians believed in Christ, were baptized, and were nurtured in their salvation in the Church. Key doctrines of the faith centered around the Holy Trinity, the Incarnation of the Son of God, the atonement.

In Western Europe during the sixteenth century and before, however, justifiable concern arose among the Reformers over a prevailing understanding that salvation depended on human works of merit, and not on the grace and mercy of God. Their rediscovery of Romans 5 lead to the slogan sola fides: justification by faith alone.

This Reformation debate in the West raised the question for the Orthodox East: Why this new polarization of faith and works? It had been settled since the apostolic era that salvation was granted by the mercy of God to righteous men and women. Those baptized into Christ were called to believe in Him and do good works. An opposition of faith versus works was unprecedented in Orthodox thought.

The Orthodox understanding of justification differs from the Protestant in several ways.

1Justification and the new covenant. When Orthodox Christians approach the doctrine of salvation, the discussion centers around the new covenant. Justification—being or becoming righteous—by faith in God is part of being brought into a covenant relationship with Him. Whereas Israel was under the old covenant, in which salvation came through faith as revealed in the law, the Church is under the new covenant. Salvation comes through faith in Christ, who fulfills the law. We receive the gift of the Holy Spirit, who dwells in us, leading us to the knowledge of God the Father. Rather than justification as a legal acquittal before God, Orthodox believers see justification by faith as a covenant relationship with Him, centered in union with Christ (Rom 6:1–6).

2 Justification and God’s mercy. Orthodoxy emphasizes it is first God’s mercy—not our faith—that saves us. “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God” (Rom 5:1, 2). It is God who initiates or makes the new covenant with us.

3 Justification by faith is dynamic, not static. For Orthodox Christians, faith is living, dynamic, continuous—never static or merely point-in-time. Faith is not something a Christian exercises only at one critical moment, expecting it to cover all the rest of his life. True faith is not just a decision, it’s a way of life. Thus, the Orthodox Christian sees salvation in at least three aspects: (a) I have been saved, being joined to Christ in Holy Baptism; (b) I am being saved, growing in Christ through the sacramental life of the Church; and (c) I will be saved, by the mercy of God at the Last Judgment.

Justification by faith, though not the major New Testament doctrine for Orthodox as it is for Protestants, poses no problem. But justification by faith alone brings up an objection. It contradicts Scripture, which says, “You see then that a man is justified by works, and not by faith only” (Jam 2:24). We are “justified by faith apart from the deeds of the law” (Rom 3:28), but nowhere does the Bible say we are justified by faith “alone.” On the contrary, “faith by itself, if it does not have works, is dead” (Jam 2:17).

As Christians we are no longer under the demands of the Old Testament law (Rom 3:20), for Christ has fulfilled the law (Gal 2:21; 3:5, 24). By God’s mercy, we are brought into a new covenant relationship with Him. We who believe are granted entrance into His Kingdom by His grace. Through His mercy, we are justified by faith and empowered by God for good works or deeds of righteousness that bring glory to Him.

Faith here is defined as a way of life, i.e. faithfulness.

While the notes on the various usage of faith in the Orthodox Study Bible would make for a necessary inquiry I will only look at two passages from James cited in the article on justification. 

James 2:17 Even so faith, if it hath not works, is dead, being alone.

The note is as follows:

The faith that saves is a complete faith, not just the mind and the tongue but the whole man trusting in the living God. This means our faith and our relationship with God—our justification—are dynamic and living, Our faith grows and affects our actions, or it dies. “Faith alone” (by itself, v. 17), static faith, does not save. We must nurture our faith in God and love for Him through our works. “Do not say you are the temple of the Lord, writes Jeremiah [see Jer 7:3]; nor should you say that faith alone in our Lord Jesus Christ can save you, for this is impossible unless you acquire love for Him through your works. As for faith by itself, ‘the devils also believe, and tremble’” (MaxCon).

First of all the citation from St. Maximos the Confessor is of no use because it is not clear what he means by faith. Is it trust? Is it faithfulness? Is it a correct notion of God and divine things as the Confession of Dositheus says? 

Secondly there is now an element of trust added to the definition of faith. No longer is it loyalty and obedience or a way of life but "trusting in the living God."

The article also cites James 2:24.

Ye see then how that by works a man is justified, and not by faith only.

The note on this verse and the preceding section which is about Abraham is as follows:

The faith of Abraham is living and active.

(1) In Gn12:1-3, when Abraham is 75 years old, he receives a call to forsake all and follow God

(2) In Gn 15:6, when Abraham is almost 85, after he has proven his faith through years of renouncing his land, family, property, and privileges, God promises him that he will ultimately regain everything he has given up. Abraham's faith in God's promise is “accounted to him for righteousness." God fulfills Abrahams faith by making a covenant with him, an OT liturgical and sacramental act.

(3) In Gn 22:1-19, Abraham is at least 110. He has been tested for years concerning God's promise of a son, Now, after the covenant sacrament of initiation (circumcision) has been given in Gn 17, comes Abraham's supreme test: the sacrifice of Isaac, his son of promise (Gn 15:6).

James reveals that Gn 15:6 is fulfilled in Gn 22. This is a crucial lesson for us in our understanding of justification by faith. Neither Abraham’s faith nor his justification is merely momentary, static, or once-and-for-all. It is dynamic, a growth process that finds its natural and normal realization in good works. Far from being just point-in-time, Abraham's justification covered at least 25 years after God first declared him just. It is living and active faith that saves!

According to this note Genesis 15:6, "And he believed in the LORD; and he counted it to him for righteousness" finds fulfillment in Genesis 22 where Abraham was tempted to offer up Isaac. James 2:21 says:

Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?

What exactly is being fulfilled? Genesis 15:6 is not a promise but a declaration of righteousness based on Abraham's faith. The offering up of Isaac did not make Abraham righteous but it did prove he was a man of faith. As Hebrews 11:17-19 says:

17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,

18 Of whom it was said, That in Isaac shall thy seed be called:

19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

There is no note on this passage but there is a note on verses 8 - 12 which describes the nature of Abraham and Sarah's faith.

Faith is simple, but it becomes many-splendored in our lives. For Abraham and Sarah it became a venturesome action (v. 8); obedience (v.8); patience (vv.9,10); trust (v.11); and confidence (v.11). Faith moves from the impermanence and discomfort of living in tents made by man (v.9) to the permanence and solace of the city built by God (v, 10).

Clearly the Orthodox Study Bible utilizes the word faith in many senses. Let's end with the glossary definition. 

FAITH Belief and trust in Christ as one’s Savior, or a reference to Orthodox Christianity as “The Faith.” The effects of this faith are freedom from the power of the DEVIL, the growth and maturity in VIRTUE, and progress toward perfection and union with God. One is saved by faith through GRACE—a living faith manifested by a righteous life. (See article,, “Justification by Faith,” at Rom 5; see also Rom 3:28; Gal 2:1; who have sinned against them (Mt 6:14, 15; Eph2:8; Jam 2:14—17.)

Here faith is defined as "trust in Christ as one's Savior." But this definition also says "one is saved by faith through GRACE—a living faith manifested by a righteous life." That makes faith not trust in Christ only but faithfulness as in loyalty and obedience as the notes on Romans 5 said. There are two contradicting definitions in this definition. 

The notes of the OSB warrant closer scrutiny but the point is it does not define faith as knowledge like the Confession of Dositheus.

The Catechism of the Eastern Orthodox Church Contradicts the Confession of Dositheus

The Confession of Dositheus declares in no uncertain terms faith is not trust in Jesus Christ but a right notion of God and divine things. 

We believe no one to be saved without faith. And by faith we mean the right notion that is in us concerning God and divine things, which, working by love, that is to say, by [observing] the Divine commandments, justifieth us with Christ; and without this [faith] it is impossible to please God.

http://catholicity.elcore.net/ConfessionOfDositheus.html

The Longer Catechism of The Eastern Orthodox Church written by Metropolitan Philaret teaches a wholly different doctrine. 

http://www.pravoslavieto.com/docs/eng/Orthodox_Catechism_of_Philaret.htm

Examined and Approved by the Most Holy Governing Synod, and Published for the Use of Schools, and of all Orthodox Christians, by Order of His Imperial Majesty (Moscow, at the Synodical Press, 1830.)

[The large Russian Catechism of Philaret, approved by the holy Synod (although omitted by Kimmel in his Collection, and barely mentioned by Gass in his Greek Symbolics), is now the most authoritative doctrinal standard of the orthodox Græco-Russian Church, and has practically superseded the older Catechism, or Orthodox Confession of Mogila.

This catechism has the full authority of the Orthodox Church. It was "examined and approved by the Most Holy Governing Synod." Here is the definition of faith given in this catechism.

6. What is faith? 

According to the definition of St. Paul, Faith is the substance of things hoped for, the evidence of things not seen (Heb. xi. 1); that is, a trust in the unseen as though it were seen, in that which is hoped and waited for as if it were present. 

7. What is the difference between knowledge and faith? 

Knowledge has for its object things visible and comprehensible; faith, things which are invisible, and even incomprehensible. Knowledge is founded on experience, on examination of its object; but faith on belief of testimony to truth. Knowledge belongs properly to the intellect, although it may also act on the heart; faith belongs principally to the heart, although it is imparted through the intellect. 

8. Why is faith, and not knowledge only, necessary in religious instruction? 

Because the chief object of this instruction is God invisible and incomprehensible, and the wisdom of God hidden in a mystery; consequently, many parts of this learning can not be embraced by knowledge, but may be received by faith.

Philaret contrasts faith and knowledge rather than conflate them. That is in stark opposition to the Confession of Dositheus which equates faith with knowledge.

Moreover the Confession of Dositheus rejects the notion that we are to lay hold on the righteousness of Christ and apply it to ourselves for salvation.

But [the notion] that faith fulfilling the function of a hand layeth hold on the righteousness which is in Christ, and applieth it unto us for salvation, we know to be far from all Orthodoxy

The catechism contradicts this point. 

208.  How does the death of Jesus Christ upon the cross deliver us from sin, the curse, and death? 

That we may the more readily believe this mystery, the Word of God teaches us of it, so much as we may be able to receive, by the comparison of Jesus Christ with Adam. Adam is by nature the head of all mankind, which is one with him by natural descent from him. Jesus Christ, in whom the Godhead is united with manhood, graciously made himself the new almighty Head of men, whom he unites to himself through faith. Therefore as in Adam we had fallen under sin, the curse, and death, so we are delivered from sin, the curse, and death in Jesus Christ. His voluntary suffering and death on the cross for us, being of infinite value and merit, as the death of one sinless, God and man in one person, is both a perfect satisfaction to the justice of God, which had condemned us for sin to death, and a fund of infinite merit, which has obtained him the right, without prejudice to justice, to give us sinners pardon of our sins, and grace to have victory over sin and death.

This article does not say in the exact words that we are to lay hold of the righteousness of Christ and apply to ourselves for salvation. But that is the meaning of the words. We are untied to Christ by faith, which has been defined as trust. The catechism says the suffering and death of one sinless is "a perfect satisfaction to the justice of God" "to give us sinners pardon of our sins." What else is that other than applying the righteousness of Christ by faith to ourselves for salvation?

That is a completely different doctrine than what is taught in the Confession of Dositheus. The question is why does this authoritative catechism "Examined and Approved by the Most Holy Governing Synod" have a different definition of salvation and a different response to trusting in the righteousness of Jesus Christ?

The Confession of Dositheus Remains Authoritative

I was engaging with Orthodox believers on Twitter about the Confession of Dositheus and its prohibition on reading the Bible when someone claimed that parts of the Confession had actually been repudiated by various synods. 

https://twitter.com/JYLewis3/status/1733632063470018592

Parts of it were repudiated in later synods doesn't mean we throw everything out. It was too westernized in language. Fr. Trenham is great. He is not authoritative.

I asked him which synods repudiated parts of the Confession of Dositheus and was promptly blocked. That is par for the course for Orthobros. He also commented that the Confession of Dositheus is not "completely authoritative."

https://twitter.com/JYLewis3/status/1733625463866847372

Also per Trisgonfilms if you email them they will break it down. It isn't even completely authoritative. We don't blindly read councils and confessions etc. Outside the interpretative lens of the church.

Blindly reading scripture without spiritual guidance can be unadvisable

The fact is he is wrong. The Confession of Dositheus is both authoritative and normative. There have been no synods which have repudiated a single word of the confession. This is attested to by Michael Pomazansky in his book Orthodox Dogmatics.

The interpretations of the Symbol of Faith, or the "Symbolic Guides" (from the Greek symballo, meaning "to unite;" symbolon, a uniting or conditional sign) of the Orthodox Faith, in the common meaning of this term, are those expositions of Christian faith which are given in the Book of Canons of the Holy Apostles, the Holy Local and Ecumenical Councils, and the Holy Fathers. The theology of the Russian Church also makes use, as symbolical books, of those two expositions of the Faith which in more recent times were evoked by the need to present the Orthodox Christian teaching against the teaching of the unorthodox confessions of the second millennium. These books are: The Confession of the Orthodox Faith compiled by the Patriarch of Jerusalem, Dositheus, which was read and approved at the Council of Jerusalem in 1672 and, fifty years later, in answer to the inquiry received from the Anglican Church, was sent to that church in the name of all the Eastern Patriarchs and is therefore more widely known under the name of "The Encyclical of the Eastern Patriarchs on the Orthodox Faith." 

http://www.holytrinitymission.org/books/english/dogmatics_pomazansky.htm

Here he notes that the Confession is a symbolical book which presents an Orthodox exposition of the faith against unorthodox confessions. 

In a catechism published in 2006 His Eminence Panteleimon Lampadario notes that the Confession of Dositheus embodies Apostolic Tradition.  

Question 15: What sources embodied Apostolic Tradition?

Answer: The oral and living Teachings of the Holy Apostles that were passed down by word of mouth, began to differentiate from Holy Scripture during the second century. This comprised the Apostolic Tradition that was recorded and embodied within:

(a) The official interpretations of Scripture.
(b) The Symbols or Confessions of Faith. The interpretations of the Symbol of Faith of the Orthodox Church, in the common meaning of this term, are those expositions of the Christian Faith which are given in the:

1 - Books of Canons of the Holy Apostles.
2 - The Holy Local and Ecumenical Councils.
3 - The Holy Fathers.
4 - The Confession of the Orthodox Faith, compiled by Dositheus, Patriarch of Jerusalem in 1672.
5 - The Encyclical of the Eastern Patriarchs on the Orthodox Faith, compiled by Dositheus, Patriarch of Jerusalem in 1732.

https://drive.google.com/file/d/1MJAhPmagwm2jji1x86Es3fRCuvg3Ctzm/view?pli=1

Along with Pomazansky His Eminence Panteleimon Lampadario also calls the Confession of Dositheus an exposition of the Christian Faith. 

Likewise, Bishop Kallistos Ware lists the confession amongst the Chief Orthodox Doctrinal Statements. 

While the doctrinal decisions of general councils are infallible, those of a local council or an individual bishop are always liable to error; but if such decisions are accepted by the rest of the Church, then they come to acquire Ecumenical authority (i.e. a universal authority similar to that possessed by the doctrinal statements of an Ecumenical Council). The doctrinal decisions of an Ecumenical Council cannot be revised or corrected, but must be accepted in their entirety; but the Church has often been selective in its treatment of the acts of local councils: in the case of the seventeenth-century councils, for example, their statements of faith have in part been received by the whole Orthodox Church, but in part set aside or corrected.

The following are the chief Orthodox doctrinal statements since 787:

1. The Encyclical Letter of St Photius (867).

2. The First Letter of Michael Cerularius to Peter of Antioch (1054).

3. The decisions of the Councils of Constantinople in 1341 and 1351 on the Hesychast Controversy. The Encyclical Letter of St Mark of Ephesus (1440 – 1).

4. The Confession of Faith by Gennadius, Patriarch of Constantinople (1455 – 6).

5. The Replies of Jeremias II to the Lutherans (1573 – 81).

6. The Confession of Faith by Metrophanes Kritopoulos (1625).

7. The Orthodox Confession by Peter of Moghila, in its revised form (ratified by the Council of Jassy, 1642).

8. The Confession of Dositheus (ratified by the Council of Jerusalem, 1672).

9. The Answers of the Orthodox Patriarchs to the Non-Jurors (1718,1723).

10. The Reply of the Orthodox Patriarchs to Pope Pius IX (1848).

11. The Reply of the Synod of Constantinople to Pope Leo XIII (1895).

  12.The Encyclical Letters by the Patriarchate of Constantinople on Christian unity and on  the ‘Ecumenical Movement' (1920, 1952).

The Orthodox Church, pg. 197.

Note that Ware writes "in the case of the seventeenth-century councils, for example, their statements of faith have in part been received by the whole Orthodox Church, but in part set aside or corrected." That would include the Confession of Dositheus but he does not indicate anywhere in his book that any section of that confession has been set aside or corrected.

If the Confession of Dositheus is a faithful exposition of Orthodoxy how could any of it be repudiated? By default it would have to be accepted by everyone. To repudiate it means the Council of Jerusalem which ratified it gave their approval to a document which does not accurately convey Orthodox beliefs.