When the Lutheran theologians Jakob Andreä and M. Crusius sent the Augsburg Confession to Patriarch Jeremias II they received in his Answers (1576) a rejection of nearly all distinctive Lutheran doctrines.
Articles of Faith (1576)
from the First Answer of Patriarch Jeremiah II to the Lutherans
What follows after these introductory remarks are excerpts from the famous correspondence between Jeremiah II, Patriarch of Constantinople, and the Lutheran scholars in Tubingen, Germany regarding their "Augsburg Confession." The The Three Answers of Patriarch Jeremiah II to the Lutheran Scholars in Tubingen (1576-1581) enjoy the status of "symbolic books" in the Orthodox Church. That is, they are not of the same authority as the Symbols, esp. that of the Nicene-Constantinopolitan Creed. However, they are, with many other symbolic texts, of great value and importance to the Church. In his response to the Lutheran theologians, Patriarch Jeremiah II describes what he calls the twelve Articles of the Orthodox Faith.
The First Answer of Patriarch Jeremiah II of Constantinople
[p. 30] Jeremiah, by the grace of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch to the wise and most learned men, the professors of Theology, Master Jacob the Chancellor and Master Martin Crucius. May you fare well.
[p. 31] We received the letters which your love sent us and the booklet which contains the articles of your faith. We accept your love, and in compliance with your request we shall endeavor to clear the issues in which we agree and those in which we disagree. The expression of love is the fulfillment of the Law and Prophets [cf. Rom 13:10]. Indeed, it is fulfilled, we may say, not only by mere words, but proven by the very facts themselves and by deeds. Even as the most precious stones that need no words of praise, yet they are looked upon with admiration because of their own intrinsic worth by those who know their value. You have displayed such a love, most wise German men, bereft of pride in those matters which you have communicated to us.
In responding, then, we shall say nothing originating of ourselves, but (what is pertinent) from the holy seven Ecumenical Synods with which, as you write, you acquiesce and you accept. We shall further speak in accordance with the opinion of the divine teachers and exegetes of the divinely inspired Scripture, whom the catholic Church of Christ has received in common accord, for their words and miracles illuminated the universe like another sun [cf. Mt 13:43]. Because the Holy Spirit breathed on them and spoke through them. Indeed, their statements shall remain unshaken forever because they are founded on the Word of the Lord.
The Church of Christ, according to Saint Paul, is the "pillar and bulwark of the truth" [I Tim 3:15]. And according to the divine promise of the Lord, the gates of Hades "shall not prevail against it" [Mt 16:18]. And although some are carried away by portentous thoughts nevertheless, this Church stands secure and steadfast, solidly supported on the rock and on those other teachings on which the truth has been established [cf. Eph 2:20]. For those who are of the Church of Christ, are wholly of the truth; but those who are not wholly of the truth, are also not of the Church of Christ. Therefore, we follow in the path of truth and offer the sound word for the upbuilding of the true faith. And with this we beseech the prayers of those who love the Lord, so that our mind may be guided by His divine grace in the path of peace [cf. Lk 1:79]. . . .
[3. Articles of Faith, pp. 33-36]
And now, coming to your third article concerning the articles of faith, we say the following: that the true and only divine faith of Christians, which is beyond mind and reason, the only existing true confession of the Triune God, which is contained in systematic form in these articles, is that which he who believes correctly must confess if he wishes to be saved.
These articles, which are also called articles of faith because they are principles and foundations of faith, are twelve in number, retaining the patter of the twelve Holy Apostles of Christ. Thus, three of them deal with the blessed Trinity, six deal with the Incarnation of the Son and Logos, and three deal with the consummation of the world.
The first of these articles states: that the Deity is by nature one, and not many, and also one in efficacy and rule and omnipotence and lordship.
Second, that this Deity is three, and not one person, even though it is one and undivided in the Godhead. The first person is unbegotten, the second person begotten, and the third person proceeds. They are called and said to be by the theologians: Father, Son, and Spirit.
Third, that this creator is the creator of all things, who brought them forth out of nothingness and placed them in time, the intelligible and sensible, the visible and the invisible.
Fourth, that through the providence of the Triune God, the good will of the Father and the synergism of the Spirit, the Logos, who remained unaltered and unchanged in divinity without suffering and not subject to corruption or change, became flesh for us by receiving the perfect human nature in one person.
Fifth, that he was born of a virgin, who had not known a man, and who was preserved as a virgin by Him before His birth, during His birth, and after His birth.
Sixth, that He suffered in the flesh (human nature) for us and was crucified and died voluntarily, but not with respect to His divine nature, which is immune to suffering.
Seventh, that He did rise on the third day, by His own power, and appeared many times to His disciples.
Eighth, that on the fortieth day after His resurrection He ascended into heaven while the disciples were looking on, and sat at the right hand of the Father proving that His inseparable and deified body is glorified and worshipped with the Father.
Ninth, that He will return again to earth from heaven in the glory of the Father, and He will grant His kingdom to His servants; and the impious He will condemn to suffering.
Tenth, He will resurrect our whole nature, uniting the souls with the pristine bodies in which they lived at one time for just retribution according to how they lived their lives, and they shall be immortal [cf. Eph 4:13].
Eleventh, that He will judge the living and the dead. He will punish the unfaithful ones, but he will glorify the pious and those who have lived according to the divine law.
Twelfth, that the life hereafter will be eternal because nature will become incorruptible.
Thus, in these articles the following are included: In the first, that the Father together with the Son and the Spirit are one God and one Lord, For this article calls the Father, God; the Son, God of God; and the Holy Spirit, Lord. It says that the Trinity is of the same essence [homousion]; that the Father, the Son, and the Spirit are glorified together. At the same time the Prophets declared that God [the Father], together with the Logos and the Spirit, are eternal, omnipotent, and Creator; while the angels sing of the one God in three consecrations, [holy, holy, holy].
In the second article, that this, the only God, is a Trinity of persons and one in divinity: Father, Son, and Holy Spirit. That is, the Father is unbegotten and without cause, for He alone is the cause of those who are of Him. The Son, on the other hand, is begotten, God of God; while the Holy Spirit is Lord, the giver of life, who proceeds from the Father. And it further declares that this Trinity has, from time before all ages, one nature and glory and one power and worship. For the Holy Spirit is worshipped and glorified together with the Father and the Son.
In the third article it is taught that the Trinity is the Creator, making all things out of nothingness. For that reason it declares the Father as maker of heaven and earth and all things; the Son, through whom all things were made; and the Spirit as the giver of life.
In the fourth article the details concerning the Incarnation are proclaimed, that the Logos [Word of God] was incarnate of the Holy Spirit and Mary the Theotokos [Birthgiver of God].
In the fifth article, that Mary remained the Ever-Virgin from whom the Logos took a living body, having a soul that is rational and a capacity for will [theletike]. Being one, He became double for us, one consisting of two perfect natures.
In the sixth article, that the Logos was crucified in the flesh for us, He suffered and was buried; that He rose and ascended and will come again from heaven to judge the living and the dead. And in the other six articles are included: that there will be a resurrection and punishment, and an everlasting kingdom [for all the living and the dead].
The articles or chapters which are included in the sacred symbol [creed]. . .
[29. An Invitation To Follow the Holy Synods, pp. 102-3]
All these things which we have spoken, beloved, are founded, as you very well know, upon the inspired Scriptures, according to the interpretation and the sound teaching and explanation of our wise and holy theologians [the Fathers of the Church]. For we may not rely upon our own interpretation and understand and interpret any of the words of the inspired Scripture except in accord with the theologizing Fathers who have been approved by the Holy Synods, [inspired] by the Holy Spirit for a pious purpose, lest our thought, like that of Proteus move around here and there, deviating from the correct evangelical teaching, from true wisdom and from prudence. But someone will say, how can these things be corrected? In this way: with the help of God.
Let no one undertake or think anything contrary to the decisions of the Holy Apostles and the Holy Synods. He who uprightly keeps this principle will be a partner with us in our rejoicing, a member of our community and one who holds the same faith. But what communion would one have with us, who rejects the aforementioned canons and opposes the Apostles and shamelessly turns himself against the Holy Apostles? What part could he have with us? Somewhere one of the teachers [of the Church] says to those who strive to be pious: "One who speaks contrary to the things which have been decided—even though he is trustworthy [cf. l Cor 4:2; 9:1], lives as a virgin, does wonders, and prophesies—is a wolf in sheep's clothing, who causes the ruin of the sheep." Another teacher says: "It shakes loose something that seemed good to the God-bearing Fathers, that cannot be called administration, but violation and betrayal of the dogma." Still another teacher [Saint Basil] says:
One who has the judgment of Christ before his eyes, who has seen the great danger that threatens those who dare to subtract from or add to those things which have been handed down by the Spirit, must not be ambitious to innovate, but must content himself with those things which have been proclaimed by the saints. [Against Eunomius 2, PG 29.573-652]
Therefore, since so many and such important of our theologizing Fathers forbid thinking otherwise, there is only one correction: conform to the Holy Synod and follow the canons of the Apostles and, thus, follow Christ in all things.
[30. Closing Salutations]
O most wise German men and beloved children of our humble self, since, as sensible men, you wish with your whole heart to enter our most Holy Church, we, as affectionate fathers, willingly accept your love and friendliness, if you will follow the Apostolic and Synodal decrees in harmony with us and will submit to them. For then you will indeed be in communion with us, and having openly submitted to our holy and catholic church of Christ, you will be praised by all prudent men. ln this way the two churches will become one by the grace of God, we shall live together hereafter and we will exist together in a God-pleasing way until we attain the heavenly kingdom. May all of us attain it in Christ Jesus, to whom belongs glory unto the ages. Amen.
Written with the help of God, in Constantinople, in the year of the Incarnation of our Lord Jesus Christ 1576, 15 May, at the venerable Patriarchal Monastery of the Pammakaristos [All-Blessed Ever-Virgin Mary].
Jeremiah, by the mercy of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch