|
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
The Virgin Is the Gate of Life and the Gate of Salvation
In the Holy Bible the Virgin Mary is called ‘the gate’. It is written in the Book of Ezekiel that she is a gate that faces toward the East, and the Lord God entered by it and went out the same way (Ez.44: 2). As the Lord is the Life, then the Virgin is the gate of Life. The Lord declares that He is the Life when He says: “I am the resurrection and the life” (John.11: 25). Since the Virgin is the gate through which Christ came, therefore she is the gate of Life. In the same way, the Virgin Mary is the gate of Salvation because the Lord is the Saviour; He came to save the world; to save that which was lost (Lk.19: 10). It is not surprising to call the Virgin ‘the gate’ because the Church was called ‘the gate’ a long time ago. Our father Jacob said of the holy place which he consecrated a church and named Bethel, that is, house of God: “How awesome is this place! This is none other than the house of God, and this is the gate of heaven!” (Gen.28: 17). |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
Is It Correct to Pray to the Virgin?
We do not pray to the Virgin but we address her when we pray and entreat her to intercede for us. Not only do we address the Virgin, but we also address the angels, nature, people, ourselves and even the Devil. This is based on written texts from the Divine Inspiration and is not considered prayer. Why should we not address our mother the Virgin in particular? (1) We address the angels when we pray, saying: “Bless the Lord, you His angels, who excel in strength, who do His word, heeding the voice of His word. Bless the Lord, all you His hosts, you ministers of His, who do His pleasure” (Ps.103: 20,21) and “Praise the Lord from the heavens; praise Him in the heights! Praise Him, all His angels; praise Him, all His hosts!” (Ps.148: 1,2) (2) We address nature in our prayer, saying: “Praise Him, sun and moon; praise Him, all you stars of light! Praise Him you heavens of heavens, and you waters above the heavens! Let them praise the name of the Lord, for He commanded and they were created. Praise the Lord from the earth, you great sea creatures and all the depths; fire and hail, snow and clouds; stormy wind, fulfilling His word; mountains and all hills; fruitful trees and all cedars” (Ps.148: 3-9). (3) We address the holy city of God and ask her to praise the Lord, saying: “Praise the Lord, 0 Jerusalem! Praise your God, 0 Zion! For He has strengthened the bars of your gates; He has blessed your children within you” (Ps.147: 12,13). In another psalm we say: “Glorious things are spoken of you, 0 city of God!” (Ps.87: 3) (4) We address people in our prayer, saying: “Oh, clap your hands, all you peoples! Shout to God with the voice of triumph!” (Ps.47: 1), “Come, behold the works of the Lord, who has made desolations in the earth” (Ps.46: 8), “Do not put your trust in princes, nor in a son of man, in whom there is no help” (Ps.146: 3) and? “Bless the Lord, all His works, in all places of His dominion” (Ps.103: 22). In another psalm, we say: “Praise, O servants of the Lord, praise the name of the Lord!” (Ps.113: 1). And we also say: “Give unto the Lord, O you mighty ones, give unto the Lord glory and strength. Give unto the Lord the glory due to His name; worship the Lord in the beauty of holiness” (Ps.29: 1,2). (5) Also, the worshipper addresses himself, saying: “Bless the Lord, O my soul; and all that is within me, bless His holy, name! Bless the Lord, O my soul, and forget not all His benefits: who forgives all your iniquities, who heals all your diseases, who redeems your life from destruction, who crowns you with loving kindness and tender mercies, who satisfies your mouth with good things, so that our youth is renewed like the eagle’s” (Ps.103: 1-5). In another psalm, the worshipper prays: “Why are you cast down, O my soul? And why, are you disquieted within me? Hope in God” (Ps.42: 5). In the Twelfth Hour Prayer, the worshipper addresses himself, saying: “Repent, O my soul, as long as you are still dwelling on earth.” (6) Moreover, in our prayer we address the evil spirits and all their powers, saying: “Depart from me, all you workers of iniquity; for the Lord has heard the voice of my weeping. The Lord has heard my supplication; the Lord will receive my prayer. Let all my enemies be ashamed and greatly troubled, let them turn back and be ashamed suddenly” (Ps.6: 8-10). Do we pray to all these? Do we pray to angels? Do we pray to nature, people and devils? God forbid! We address them in our prayer, . This is acceptable; it is a Biblical teaching and taken from the spirit of the Psalms which St. Paul the Apostle talked about, saying: “Whenever you come together, each of you has a psalm” (1Cor.14: 26), “speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph.5: 19) and “teaching and admonishing one another in psalms and hymns and spiritual songs” (Col.3: 16). As long as we address angels, nature, people, ourselves and devils in our prayers, according to the teaching of the Divine Inspiration, then it is not wrong to address our mother the Virgin whilst we pray and this is not considered prayer. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
The Perpetual Virginity of the Virgin Mary The perpetual virginity of the Blessed Virgin Mary is an old subject which was discussed by the Church Fathers of the second, third, fourth and fifth centuries. In 1962, we translated a discourse written in 383 A.D. by St. Jerome, in which he defended the perpetual virginity of the Virgin Mary against the wrong teaching of a man called Helvidius. It appears that the arguments presented by our Protestant brethren resemble Helvidius’. Summary of the opposing opinions attacking the perpetual virginity of the Virgin Mary (1) The phrase ‘her firstborn Son’ (Lk.2: 7); (Matt.1: 25). Opposers think that the word ‘firstborn’ means the first of His siblings. (2) The phrase ‘your wife’ which was said to Joseph of the Virgin (Matt.1: 20), and the word ‘woman’ in general wherever it refers to the Virgin Mary (Matt.1: 24). (3) The sentences “...did not know her till she had brought forth her firstborn Son” (Matt.1: 25) and “... before they came together, she was found with child of the Holy Spirit” (Matt.1: 18).(4) The verses in which the words ‘His brothers’ are mentioned, such as (Matt.12: 46; 13: 54-56); (Acts 1: 14); (Gal. 1: 18,19). With God’s help, we will reply to all these objections in the following pages. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
The phrase “her firstborn Son” (1) The phrase “her firstborn Son” The Holy Bible clearly defines the meaning of the word firstborn. Prior to the establishment of Aaronic priesthood, the Divine Inspiration had said: “Sanctify to Me all the firstborn, whatever opens the womb among the children of Israel, both of man and of animal; it is Mine” (Ex.13: 2). Every firstborn was consecrated to God; dedicated to Him, whether or not a brother was born to him later. The parents did not wait until they begot him a brother, nor did the owner of the livestock wait until another offspring was born before offering and consecrating the firstborn to the Lord! But from his birth the firstborn was consecrated because he was the first offspring of the womb. Therefore there was a great possibility that any firstborn was an only son. Thus the Lord Jesus Christ was the firstborn and the only Son. St. Jerome was right when he said: “Every only son is a firstborn but not every firstborn is an only son.” The expression ‘firstborn’ does not mean that another is born after him but it means that no sibling was born before him. That is why the firstborn of the unclean animals could be redeemed when they were one month old (Num. 18: 16,17), and the first offspring of the clean animals were to be offered as sacrifices to God without waiting until the birth of another offspring. He is the firstborn, whether or not one is born after him, because he is the first offspring of the womb. In the same way, the Lord Jesus Christ is the firstborn of the Virgin. For when the Virgin and Joseph offered a sacrifice forty days after His birth, the Holy Bible tells us: “Now when the days of her purification according to the law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it is written in the law of the Lord, 'Every male who opens the womb shall be called holy to the Lord') and to offer a sacrifice according to what is said in the law of the Lord, ‘A pair of turtledoves or two young pigeons’ ” (Lk.2: 22-24). It is clear that the law of the firstborn was applied to the Lord Jesus Christ forty days after His birth, . Of course, there is no relation at all between the firstborn and the birth of siblings. Here St. Jerome asks: “When God struck down the firstborn of the Egyptians, did He strike only those who had siblings or every male who opened the womb whether he had siblings or not?” |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III The phrase “your wife” The word ‘wife’ or ‘woman’ was the title given to a betrothed maiden immediately after her betrothal. In interpreting the words of the angel to Joseph: “Joseph, son of David, do not be afraid to take to you Mary, your wife, for that which is conceived in her is of the Holy, Spirit” (Matt.1: 20), St. John Chrysostom says: “Here the angel calls the betrothed ‘wife’ because the Holy Bible always calls the betrothed couple ‘man and wife’ before their marriage. “He also says: “What is the meaning of ‘take her to you’? It means: ‘Keep her in your house, as she has been entrusted to you by God and not by her parents; because you are entrusted to take her, not to consummate the marriage but to be he guardian. ‘In the same way, the Lord Jesus Christ Himself entrusted the Virgin Mary to His disciple John" (Homilies on the Gospel of St. Matthew). St. Jerome says that the title 'woman' or ‘wife’ was also given to the betrothed maiden. The Biblical text proofs are: "If a young woman who is a virgin is betrothed to a husband, and a man finds her in the city and lies with her, then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not cry out in the city, and the man because he humbled his neighbour’s wife” (Deut.22: 23,24) and “...what man is there who is betrothed to a woman and has not yet married her?" (Deut.20: 7) Thus the Holy Bible uses the words ‘woman’ and ‘wife’ to mean a pledged virgin. They are used to signify femininity and not the state of being wedded. In fact, Eve was first called ‘woman’ because she was taken out of man (Gen.3: 20). So the word ‘woman’ signifies her creation and femininity and the word ‘Eve’ signifies her motherhood. The proof that the word ‘wife’ attributed to the Virgin Mary meant pledged and not married, are the words of St. Luke the Evangelist: "And Joseph also went up from Galilee... to be registered with Mary, his betrothed wife, who was with child" (Lk.2: 4,5). Therefore the phrase 'your wife' means 'your betrothed one. Therefore the Virgin Mary was called 'wife' not because she lost her virginity, God forbid, for the Holy Bible testifies that Joseph did not know her. But she was so called because the common Jewish expression for the pledged to be married was 'wife' and the expression for the unmarried girl was ‘woman’. A clear proof of this is that immediately after her creation, Eve was called ‘woman’ ; before the sin, the dismissal out of Paradise and the begetting of children. We notice that the angel did not use the word ‘wife’ after the Virgin had given birth to the Lord Jesus, but said to Joseph: “Arise, take the young Child and His mother, flee to Egypt” (Matt.2: 13), And on Joseph's return from Egypt, the angel said to him: “Arise, take the young Child and His mother, and go to the land of Israel” (Matt.2: 20). Joseph did as he was told on going to and returning from Egypt: “When he rose, he took the young Child and His mother” (Matt.2: 14,21). Here the Holy Bible does not use the phrase 'his wife'. The phrase ‘his wife’ was used before and after the conception so that the Jews would not stone the Virgin Mary because she conceived a Child while she was not a man's wife. But after giving birth to Christ, the Divine Inspiration did not use that expression; not in the angel's words to Joseph, nor in describing what Joseph did, nor in talking about the Magi, of whom the Holy Bible says: “And when they had come into the house, they saw the young Child with Mary His mother” (Matt.2: 11), nor in talking about the shepherds who “found Mary and Joseph, and the Babe lying in a manger” (Lk.2: 16). |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III The sentence “before they came together, she was found with child” St Luke the Evangelist aims at proving that Christ was conceived of a virgin who did not know any man, for two reasons: (a) The fact that Christ was not born through the natural way from two parents as all people are, but was born of a virgin, is proof of His Divinity; proof that He was born of the Holy Spirit as expressed by the angel: "...for that which is conceived in her is of the Holy Spirit" (Matt. 1: 20). (b) His birth from a virgin convinces us that He did not inherit Adam's sin. Thus He would be able to save us since the One without sin is able to die for the sinners. Therefore the Apostle concentrated on the Virgin not knowing any man before giving birth to Christ in order to prove the Lord's Virgin Birth. But the fact that the Virgin Mary did not know any man after giving birth to Christ is a self-evident truth. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III The sentence “did not know her till she had brought forth her firstborn Son” The word ‘till’ refers only to the precedent clause, and does not imply that the subordinate clause it introduces is opposite in meaning to the precedent clause. Some examples to illustrate this: (a) The Holy Bible says that Michel, King Saul’s daughter, “had no children to (till) the day of her death” (2Sam.6: 23). Of course she did not bring forth children after her death. (b) The Lord Jesus Christ says: “I am with you always, even to (till) the end of ages” (Matt.28: 20). Of course, and after the end of ages as well. (c) The Lord says to Christ: "Sit at My right hand, till I make Your enemies Your footstool" (Ps.110: 1). Of course Christ will continue to sit at the right hand of God the Father forever.There are numerous examples of this point. Therefore, the word ‘till’ does not necessarily imply the opposite meaning of what precedes it. Joseph did not know the Virgin Mary till she gave birth to her firstborn Son, neither did he know her after she gave birth. If he withheld to touch her before she gave birth to Christ, how would he feel after she had given birth to Him; after he had seen the miraculous signs, the angels and the Magi, and after knowing that He is the Holy One, Emmanuel and the Saviour? Joseph realised that the Child was Christ who completed the prophecy of Prophet Isaiah who said: “Behold, the virgin shall conceive and bear a Son, and shall call His name Emmanuel” (Is.7: 14) and “For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to order it and establish it with judgement and justice from that time forward, even forever” (Is.9: 6,7). The angel must have quoted the last part of this verse when he appeared to the Virgin Mary (Lk.1: 31-33). |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
Pope Shenouda III The phrase ‘His brothers’ In Hebrew expressions, the word ‘brother’ may signify near relations or step-brothers. There are numerous examples of this in the Holy Bible, such as:(i) Jacob and his uncle Laban The Holy Bible says about the meeting between Jacob and Rachel: “And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother’s brother, that Jacob went near and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother. Then Jacob kissed Rachel, and lifted up his voice and wept. And Jacob told Rachel that he was her father’s brother” (Gen.29: 10-12). Thus Jacob called Rachel’s father his brother although he was his mother's brother. The phrase ‘mother’s brother’ was repeated many times in this chapter. The word ‘brother’ was used to mean very near relations. Laban talked to Jacob in the same manner, saying: "Because you are my brother, should you therefore serve me for nothing?” Tell me, what should your wages be?” (Gen.29: 15) Thus Laban called Jacob his brother although he was his nephew. (ii) Abram and Lot Lot was Abram's nephew, the son of his brother Haran (Gen.11: 31), yet the Holy Bible says: “Now when Abram heard that his brother was taken captive, he armed his three hundred and eighteen trained servants” (Gen.14: 14). Here Abram considered Lot his brother although he was his nephew, due to their near relationship. In like manner, the phrase ‘brothers of Jesus’ was used in referring to the cousins of the Lord Jesus Christ. Who are the brothers of the Lord? When the Lord went to His own country, the people were astonished and said: “Is this not the carpenter's son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? And His sisters, are they not all with us?” (Matt.13: 55,56); (Mark.6: 1-3) St. Peter the Apostle mentions that he saw James, the Lord's brother (Gal.1: 19). This James was called ‘the Less’ (Mark.15: 40) to distinguish him from James the son of Zebedee. He was also called the son of Alphaeus (Matt.10: 3) and was one of the Apostles (Gal.1: 19). St. Matthew the Apostle says in his Gospel that at the cross “many women who followed Jesus from Galilee, ministering to Him, were there looking on from afar, among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee’s sons” (Matt.27: 55,56). Who then was Mary, mother of James and Joses? Was she the Virgin Mary? Is it reasonable to assume that the Virgin Mary begot all those children? The mother of James and Joses was Mary, the wife of Halfa or Clopas, of whom St. John the Apostle said: “Now there stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Clopas, and Mary Magdalene” (John.19: 25). Compare this verse with verses 55 and 56 of chapter 27 of the Gospel according to St. Matthew. Mary the mother of James and Joses was with Mary Magdalene at the cross of Christ (Matt.27: 55,56). They were the same two persons present at the Lord's burial and saw where He was laid, and it was they who brought spices to anoint His body when the Sabbath was over (Mark.16: 1). They were the same persons of whom St. John said in his Gospel: "Now there stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Clopas, and Mary Magdalene" (John.19: 25). Therefore, the brothers of Jesus are His cousins, the sons of Mary, the Virgin's sister, the wife of Clopas or Halpha and mother of James, Joses and the rest of the brothers. Regarding the difference between the names Clopas and Halfa, it may be a difference in pronunciation or, as St. Jerome said, it is not uncommon for the Holy Bible to give more than one name to a person, Moses 'father-in-law was called Reuel (Ex.2: 18) and was also called Jethro (Ex.4: 18). Gideon was called Jerubbaal (Judg.6: 32), Peter was called Simon and Cephas, and Judas the Zeolot was called Thaddeaus (Matt.10: 3). It is obvious that Mary the mother of James and Joses is not the Virgin Mary who was never called by that name in the Holy Bible. Remarks: (1) It is unreasonable that the Lord Jesus Christ commanded the Virgin Mary to His Apostle John when He was on the cross if she had all those sons and daughters. Undoubtedly her children, if she had any, should have been the ones to look after her. (2) We notice that during the journey of St. Joseph and the Virgin Mary to and from Egypt, there is no mention of any other children of the Virgin Mary except the Lord Jesus (Matt.2: 14,20,21). Neither is there any mention of the sort during their journey to and from Jerusalem when the Lord Jesus was twelve years old (Lk.2: 43). (3) It is unsound to hold, as some people do, that the ‘brothers of Jesus’ are the sons of Joseph whom he begot from another wife after whose death he became a widower, because the Holy Bible mentions that Mary the mother of James and Joses was present at the time of Christ's crucifixion and burial, as we have previously explained (M k.15: 47). (4) There is a clear Biblical text confirming the perpetual virginity of the Virgin Mary. In his prophecy, Prophet Ezekiel saw a closed gate in the East and he was told: “This gate shall be shut; it shall not be opened, and no man shall enter by it, because the Lord God of Israel has entered by it; therefore it shall be shut” (Ez.44: 2). This gate is the Virgin’s womb through which the Lord entered; it remained shut and was not opened by another child. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg
Pope Shenouda III The disagreements between us Orthodox and the Protestants regarding Fasting It is quite obvious that fasting was not a symbol but a commandment in the Old Testament and New Testament. Our Protestant brethren do not utterly deny fasting but they have practically cancelled it. Here, I will not discuss the subject of fasting in general with its importance, benefits and spirituality because all these can be read about in our book entitled The Spirituality of Fasting. Points of variance: (1) Our Protestant brethren say that fasting should be practised secretly between man and God, following the Lord's commandment in the Sermon on the Mount (Matt.6: 17,18). (2) Our Protestant brethren do not have fixed fasts for all the believers at set times and on certain occasions, but most of their fasts are individual practices. The individual fasts whenever he likes, in the manner he likes, and the Church has no authority over him and does not interfere in his fast. (3) Our Protestant brethren depend on a misinterpretation of the verse: "Therefore let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ" (Col.2: 16,17). (4) Our Protestant brethren disagree with vegetarian fasting and with abstaining from foods of animal produce. They accuse us that in doing so, at least the second part of the following verse applies to us: "…. in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons... forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving" (ITim.4: 1,3). |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg
Pope Shenouda III Reply to the objection concerning fasting in secret There are two kinds of worship: individual and communal. (a) In prayer for example, there is individual prayer; you pray in your room, to your Father who sees in secret. This does not cancel the existence of communal prayer for all the groups of believers to pray in one spirit, in one soul and in one voice. Examples of such prayers are numerous in the New Testament. One of these examples is the prayer of the believers after the release of Peter and John from prison: "So when they heard that, they raised their voice to God with one accord and said..." (Acts 4: 24). Of course the Lord's commandment regarding praying in secret (Matt.6: 6) does not apply to such prayer. (b) Likewise in charity, there is a charitable deed done in secret as an individual act in which you do not let your left hand know what your right hand is doing (Matt.6: 3). But this does not cancel the general charity collected from everyone, as when King David collected donations to build the Temple. He mentioned in detail how much he contributed, and how much was contributed by the leaders of the fathers' houses, the leaders of the tribes of Israel, the captains of thousands and of hundreds, and the officers over the king's work (1Chr.29: 3-9). Another example is when the rich people put their gifts in the Temple treasury and the poor widow put in two very small copper coins (Lk.21: 1,2). (c) Likewise in fasting, there is individual fasting practised in secret that does not cancel the general fast shared by the whole community of believers. Reply to the objection: Is communal fasting a Biblical doctrine or not? |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg
Pope Shenouda III Reply to the objection: Is communal fasting a Biblical doctrine or not? There are numerous examples of communal fasts in the Holy Bible, such as: (a) The people's fast at the time of Esther All the people fasted together at the same time for one purpose, praying for one request of the Lord, and the Lord accepted their fast and granted them their request (Esth. 4). (b) The fast of the people of Nineveh They all fasted together and not in secret, and the Lord accepted their fast and forgave them their sins (Jon.3). (c) The people's fast at the time of Nehemiah and Ezra Nehemiah says: "Now on the twenty-fourth day of this month the children of Israel were assembled with fasting, in sackcloth, and with dust on their heads" (Neh.9: 1). And Ezra says: "Then I proclaimed a fast there at the river of Ahava, that we might humble ourselves before our God, to seek from Him the right way for us and our little ones and all our possessions" (Ezra 8:21). (d) The fast at the time of Joel The Bible says: " 'Now, therefore,’ says the Lord, 'Turn to Me with all your heart, with fasting, with weeping, and with mourning.’... consecrate a fast, call a sacred assembly; gather the people, sanctify the congregation, assemble the elders, gather the children and nursing babes; let the bridegroom go out from his chamber, and the bride from her dressing room" (Joel 2: 12-17). (e) The Apostles' fast in the New Testament When the Lord Jesus Christ was asked why His disciples did not fast, He replied: "But the days will come when the bridegroom will be taken away from them, and then they will fast" (Matt.9: 15). The Apostles did fast together and not in secret, and the Lord accepted their fast. Some examples of the Apostles' fasts: "As they ministered to the Lord and fasted, the Holy Spirit said, 'Now separate to Me Barnabas and Saul for the work to which I have called them.' Then, having fasted and prayed, and laid hands on them... " (Acts 13: 2,3). (f) St. Paul fasted for a long time together with all the people on the ship (Acts 27:21) Therefore communal fasting is acceptable and is a Biblical doctrine. It is proof of the oneness of soul in worship and in approaching God, especially if the purpose of the fast is a matter that concerns the whole community, or if the whole community partakes in the fast, as they do in prayer, in one soul. There is no hypocrisy in communal fasting In communal fasting there is no distinction between one person and the other. The level and depth of the fast of each individual remains ‘in secret’. In the New Testament there is not one single verse that prevents communal fasting. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg
Pope Shenouda III Reply to the objection of fasting in set times Fasting in set times is also a Biblical doctrine, as the Lord defines in the Book of the Prophet Zechariah: "The fast of the fourth month, the fast of the fifth, the fast of the seventh, and the fast of the tenth" (Zech.8: 19). The reason of defining times for fasting may be to regulate communal worship. Occasions of fasts in Christianity have Christian implications: each fast has its own spiritual aim, effect and reason. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg
Pope Shenouda III Reply to the phrase "...let no one judge you" The Apostle did not say: "Let no one judge you in fasts", but he said: "...let no one judge you in food or in drink." By this he meant the unclean foods forbidden to the Jews and the types of food which they considered impure. This reminds us of the vision which St. Peter the Apostle saw in connection with directing Cornelius. The Apostle saw a great sheet in which were all kinds of food and he heard a voice telling him to kill and eat. But Peter said: " ‘Not so, Lord! For I have never eaten anything common or unclean.’ And a voice spoke to him again the second time, 'What God has cleansed you must not call common' " (Acts 10: 14,15). It was regarding these foods which were considered impure and unclean, that the Apostle Paul said: "...let no one judge you in food or in drink. " For at the beginning of Christianity, the first people who became Christians were Jews who tried to “Judaize” Christianity, that is, to bring into Christianity all the Jewish customs such as unclean food, purification, keeping the Sabbath, moon festivals, celebrations of the beginning of months and Jewish feasts (such as the Passover, the Unleavened Bread, the Trumpets, the Tents and the Atonement Day), and we have discussed this issue before here on st-takla.org in other pages. St. Paul wanted to resist the Judaization of Christianity. That is why he said: "Therefore let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come" (Col.2: 16,17). Hence this was not an occasion of talking about fasting but it was an occasion of talking about the Jewish customs which the converted Jews wanted to bring into Christianity. Fasting in set times is also a Biblical doctrine, as the Lord defines in the Book of the Prophet Zechariah: "The fast of the fourth month, the fast of the fifth, the fast of the seventh, and the fast of the tenth" (Zech.8: 19). The reason of defining times for fasting may be to regulate communal worship. Occasions of fasts in Christianity have Christian implications: each fast has its own spiritual aim, effect and reason. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III Reply to the subject of vegetarian food (a) Firstly, we would like to say that fasting in our Church is not merely eating vegetarian food but it is abstaining from eating for a certain time followed by eating vegetarian food (food free from animal fat). (b) Vegetarian food was the food which God presented to Adam and Eve in Paradise (Gen.1: 29) and also after the sin (Gen.3: 18). All animals were fed on vegetarian food, namely grass (Gen. 1: 30). (c) The Holy Bible did not allow the eating of meat until after Noah's Ark (Gen.9: 3) when the world had degraded to the extent that made God send the Flood. (d) When God led His people in the Wilderness of Sinai, He offered them vegetarian food, that is, manna (Num.11: 7,8). He did not allow them to eat meat (quails) until after their wailing, groaning and the degradation of their spirits. When God gave them meat He struck them with a severe plague which caused the death of many of them (Num.11: 33), The place where they were buried was named ‘Kibroth Hattaavah’ (which means ‘Graves of Craving’) because they had craved to eat meat. (e) We notice that vegetarian food was the food which Daniel and the three youths ate. The Lord blessed their food and their health was better than all the servants of the king (Dan.1: 12,15). The reasons for using vegetarian food are that it is light food which does not stimulate the bodily desires and it was the original food which God presented to man. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III Reply to the objection concerning abstaining from certain foods The verse in the Holy Bible on which our Protestant brethren depend does not speak about Church discipline, but says: "...some will depart from the faith, giving heed to deceiving spirits and doctrines of demons... forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving" (ITim.4: 1-3). Probably the people whom St. Paul is referring to are the Manichaeans and the Mandaeans who forbade marriage, meat and wine. The Church excommunicated them and condemned all their heretic publications. The Church does not forbid the eating of meat and similar foods, but abstains from eating them during fasts as an ascetic practice and not because they are unclean food. This is proved by the fact that people eat these foods when they break their fast. Daniel ate pulse only and abstained from all other foods, yet he was not condemned according to the aforementioned verses. Likewise, John the Baptist abstained from certain foods and so do all ascetics everywhere and in every age. Asceticism for a certain time is one thing and forbidding food is another. We have to say an important remaining point. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III Church authority in organizing worship The Church has regulated the fasts and has laid down for them spiritual rules and set times based on spiritual grounds. Thus the Church maintains the fasts and they have remained essential and indispensable spiritual practices. The Church has the right, or rather the obligation, to organise for the benefit of her members various spiritual practices so they may worship the Lord together in one spirit, Here the Church implement’s Lord's commission to her leaders: "...whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven" (Matt.18: 18). Thus Church discipline is biblically based. Our Protestant brethren, in adopting an individualistic and congregational approach, made their congregation lose the benefits of fasting, which is regrettably, almost extinct from the evangelical churches. Discipline is generally useful for the individual; it does not hinder his freedom but rather regulates its usage. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III The Spiritual Gifts and the Gift of Tongues Some of our Protestant brethren cling to the spiritual gifts and strive to attain them as privileges of being God's children and heirs. They put before them the verse: “But earnestly desire the best gifts”, without taking into account the completion of the verse: “And yet I show you a more excellent way,” (1Cor.12: 31). While they give great importance to the gift of Speaking in tongues, they disregard that immediately after this verse the Apostle Paul says: “Though I speak with the tongues of men and of angels, but have not love, I have become as sounding brass or a clanging cymbal” (1Cor.13: 1). The Apostle is explaining how love is preferred to all the gifts. The fruit of the Spirit is more important for your salvation than the gifts of the Spirit St. Paul the Apostle talked about the fruit of the Spirit, saying: “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control” (Gal.5: 22,23). The Apostle Paul said that love, which is the first fruit of the Spirit, is greater than faith that can move mountains (1 Cor.13: 2,13). And the Lord said about love: “On these two commandments hang all the Law and the Prophets” (Matt.22: 40). When the disciples returned to the Lord Jesus joyful over gifts, He said to them: “Nevertheless, do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven” (Lk.10: 20). Many people lost their salvation and perished despite their possession of spiritual gifts The gifts did not help them and did not save them. Thus the Lord says: “Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practise lawlessness!’ ” (Matt.7: 22,23) Gifts are not your own merit, therefore there is no reward for them Spiritual gifts do not give you salvation. Why then do you struggle to attain them? They tempt those who seek vainglory and vanity for themselves, but the great saints, who loved humility, always escaped from gifts. One of the fathers said: “If God gives you a gift, ask Him to give you humility with it to protect it, or ask Him to take this gift from you.” When the Apostle Paul received many gifts from the Lord, he said: “And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure” (2Cor.12: 7). This great Apostle, the man of grace who was caught up to the third heaven (2Cor.12: 2), was in jeopardy from the gifts! If there was fear on the Apostle Paul from spiritual gifts, how much more should the poor youth of today fear when they pray for gifts, saying that gifts are their privilege, and their spiritual counsellors pray for them, laying their hands on them to receive gifts! Jacob the Patriarch received spiritual gifts, He received the blessing of birthright, saw a ladder reaching from earth to heaven on which the angels of the Lord were ascending and descending, and saw God Himself and spoke with Him. He struggled with God and with men, and prevailed (Gen.32: 28). To protect Jacob from gifts, God touched the socket of his hip so that his hip was wrenched. God gave Jacob a kind of weakness in the body to protect him from conceit due to having gifts. What is more dangerous than gifts these days is when one person says to another: "Come, I will commend to you a gift", or "I will commend to you the experience", lays his hand on him, and prays to grant him the Holy Spirit or to grant him the fullness. Strangely enough, even women lay their hands on people to grant them the Holy Spirit because God sometimes grants a woman the gift of healing! But to grant the Holy Spirit is the task of the clergymen, first practised by the Apostles by the lying on of hands, then by the clergymen in the Sacrament of Chrismation. We receive the Holy Spirit in the Sacrament of Chrismation (Confirmation) after the Sacrament of Baptism. The Holy Bible mentions this Anointing in (1 John.2: 20,27) and mentions the laying on of hands by the Apostles in (Acts 8: 14-17). The authority to grant the Holy Spirit, which was the Apostles' and then their successors', is claimed today by youth and laity who commend the Holy Spirit to others to let them be filled with the Holy Spirit and speak with tongues! In our Orthodox theology, whoever receives a gift tries to hide it, as did Bishop St. Serapion who had the gift of healing, and many other saints. Are gifts granted or are they requested? God endows whatever gift He wishes to whomever He wishes in the time His Divine Wisdom defines, according to His words: “The kingdom of God does not come with observation” (Lk.17: 20). Gifts are like the wind that blows wherever it wishes, “as God has dealt to each one a measure of faith” (Rom.12: 3). Why are gifts prayed for, then? And why the gift of Speaking in tongues in particular? Gifts are not entrusted from one person to another but they are given by the Will of God and they are the work of His Holy Spirit. When the gift of tongues is prayed for, it may be satisfying the pride of those who seek vainglory. It is an appealing gift for the old self. It is not appealing to the spiritual person. What is worse than this is when those who have the gift of tongues despise and look down upon those who do not have this gift and declare them to be of a low level, although the Holy Bible says that the gift of tongues is not for all (1Cor.14). Does this conceit not lead us to doubt in those who claim to have this gift? If a person comes to you and says: "Come, I will commend to you this experience", tell him: "I do not deserve these gifts. I have not the meekness of heart that can bear them. If God wills to give me a gift, He will give me without me asking for it. Then I will ask Him to give me humility to protect me from pride. If God gives me a gift I will not speak about it and I will not declare it to people so as not to expose myself to spiritual combats above my measure." The phrase “earnestly desire the best gifts” does not mean that we ask for gifts, but that we prepare the heart with purity and meekness to receive the gifts which are not only miraculous powers, but also include wisdom, knowledge and faith, according to the Apostle's teaching (1 Cor.12: 8,9). If you want to ask God for a good gift, the Lord teaches us what to ask! He says in the Sermon on the Mount: “But seek first the kingdom of God and His righteousness, and all these things shall be added to you” (Matt.6: 33). We notice that in the Lord's prayer, which He taught us and which is an exemplary prayer, we do not ask for gifts. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III The Pentecostal Movement and the Gift of Speaking in Tongues The most outstanding characteristic of the Pentecostal movement is that the Pentecostals believe in the baptism in the Holy Spirit (other than the baptism of water and the Spirit). This is what the Pentecostals and their followers the Charismatic group in Egypt call for, as it is clear from their books without them declaring it. They call this matter 'Spirit Baptism' or 'Filling of the Holy Spirit'. Pentecostalism The Pentecostals and the Charismatic group think that the most distinguished characteristic of the baptism in the Holy Spirit, of this descent and fullness of the Holy Spirit is to speak with tongues. Speaking in tongues, in their opinion, is the first sign that a person is filled with the Holy Spirit. That is why, in joining a new member to their group, the Pentecostals and the Charismatic group strive to make him or her speak with tongues so as to resemble the Apostles on the Day of Pentecost. Following the teachings of their advisors, the Pentecostals and the Charismatic group place great emphasis to the gift of Speaking in tongues as if it were everything, whether the tongues are intelligible or not. In most cases, if not in all, the tongues are just meaningless voices. What is the teaching of the Holy Bible about the gift of Speaking in tongues? |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III Speaking in tongues From studying the Holy Bible and in particular chapter fourteen of St. Paul's First Epistle to the Corinthians, which we may call the chapter of the gift of tongues, we notice the following points: (1) Speaking in tongues is last in the order of gifts When the Apostle Paul mentions the spiritual gifts in his First Epistle to the Corinthlans, he puts the gift of Speaking in tongues and their interpretation last in the order of gifts. He says: “Now, there are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all. But the manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of hearings b the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills” (1Cor.12: 4-11). Thus the Apostle puts the gift of Speaking in tongues and their interpretation last in the order of gifts. The gift of Speaking in tongues is preceded by wisdom, knowledge, faith, healing, miraculous powers, prophecy, and the ability to distinguish between spirits. The Apostle also says: “And God has appointed these in the Church: first apostles, second prophets, third teachers, after that miracles, then gifts of healing, helps, administrations, varieties of tongues” (1Cor.12: 28). Thus the Apostle puts the gift of Speaking in tongues last in the order of gifts.When the Apostle says: “But earnestly desire the best gifts. And yet I show you a more excellent way” (1Cor.12: 31), he explains that this more excellent way is love. He explains how love is greater and more important than every prophecy, all knowledge, all faith which can move mountains, charity and asceticism (1Cor. 13). He explains that love is more important than Speaking in tongues of men and of angels - not of men only. He says: “Though I speak with the tongues of men and of angels, but have not love, I have become as sounding brass or a clanging cymbal” (1Cor.13: 1). (2) Speaking in tongues is not a gift for all We have seen from the aforementioned that God “distributes to each one individually as He wills” (1Cor.12: 11); “Having then gifts differing according to the grace that is given to us” (Rom.12: 6) and “as God has dealt to each one a measure of faith” (Rom.12: 3). With regard to the gift of Speaking in tongues, the Apostle plainly says: “Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of hearings? Do all speak with tongues? Do all interpret?” (1Cor.12: 29,30) It is clear from this passage that the gift is not for all, . Therefore even at the time of the Apostles it was not necessary for every believer to receive the gift of Speaking in tongues which was not an essential sign to prove the descent of the Holy Spirit upon a person. A man can be a saint even though he does not speak with tongues. God knows when to give gifts and the reason of giving them. He gave the gift of Speaking in tongues abundantly at the time of the Apostles, the beginning of preaching for the sake of edifying, because it was essential at the time. Speaking in tongues is not necessary in every age. The Holy Bible says concerning this: “Whether there are tongues, they will cease” (1Cor.13: 8). Even in the era of the Apostles there were conditions for Speaking in tongues. We read some of these conditions in chapter fourteen of the First Epistle of St. Paul to the Corinthians: (3) Speaking in tongues should be for edifying the church The most important word which characterises the chapter about the gift of Speaking in tongues (1Cor.14), is the word edifying. The Apostle mentions it many times and emphasises it. He says explicitly: “Let all things be done for edification” (1Cor.14: 26) and “Even so you, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel” (1Cor.14: 12). For the sake of edifying the church, the Apostle says that "he who prophesies is greater than he who speaks with tongues” (v.5) because “he who speaks in a tongue edifies himself, but he who prophesies edifies the church” (v.4). The word prophesy at that time also meant teaching. The Apostle prefers prophesying because “he who prophesies speaks edification and exhortation and comfort to men” (v.3). (4) Speaking in tongues should be interpreted The Apostle says: “Therefore Jet him who speaks in a tongue pray that he may interpret” (v.13), and adds “But if there is no interpreter, let him keep silent in church” (v.28). The Apostle's reason is obvious: the edification of the church. He says: “...unless indeed he interprets, that the church may receive edification” (v.5). If this edification is not achieved, he should keep silent, and the phrase ‘keep silent’ is an Apostolic command. Therefore he who speaks in a tongue must either speak for the edification of the church or keep silent. The presence of an interpreter is a testimony that the Speaking in tongues is sound. Thus the gift of tongues is given to two persons simultaneously. One is the speaker and the other the interpreter. Consequently, the Biblical verse: “By the mouth of two or three witnesses every word shall be established” (2Cor.13: 1), is applied. If speaking in a tongue is without interpretation, what is its use? What is its use if all present do not understand the language? (5) What is the meaning of 'edifies himself’? To ‘edify himself’ is to be in a certain spiritual state of the descent of the Ho y Spirit, which is beneficial for the individual's edification. There are two remarks mentioned by St. Paul about this state. They are: (a) The person should keep silent just as in any private spiritual state between oneself and God. The Apostle says: “...let him keep silent in church, and let him speak to himself and to God” (v.28). It is a matter between him and God, more suitable for him to stay in his closet and not in church in front of people. Thus speaking in a tongue will be a kind of prayer. Even so: (b) The mind will be unfruitful; it is just a work of the spirit. The Apostle says: “For if I pray in a tongue, my spirit prays, but my understanding is unfruitful” (v.14). The Apostle could see that this state should be completed by understanding. The person should pray in spirit and also with understanding; sing in spirit and also with understanding. Although the Apostle mentions the phrase ‘edifies himself’ very cautiously and with remarks, and points out that it is not a complete edification, yet for the sake of edification he says: “I thank my God I speak with tongues more than you all; yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue” (vv.18, 19). Therefore there is no need for people to strive with all their might to speak with tongues, believing that this is a great achievement. If this is the case of Speaking in tongues as a gift of the Holy Spirit, what then shall we say when some people claim to speak with tongues and we are not certain of the genuineness of their claim? (6) The Apostle's fight against the errors of Speaking in tongues The Apostle fought strongly against the tongues which were not edifying the church and whose owners did not keep silent. He says that: (a) The tongues are not beneficial "But now, brethren, if I come to you Speaking in tongues, what shall I profit you unless I speak to you either by revelation, by knowledge, by prophesying, or by teaching?" (v.6) He describes these tongues as musical instruments which make indistinctive, unknown and incomprehensible sounds (vv.7, 8). (b) The tongues will be spoken into the air. The Apostle says: "So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will bespeaking into the air” (v.9). (c) Speakers with tongues will be like foreigners. The Apostle says: “Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me” (v.11). (d) Speakers with tongues have no fellowship with the church and do not edify others. No one can understand the one who speaks with a tongue when he stands to pray, to give thanks or to bless the Lord. So how can he enter into a life of sharing with the believers if they do not understand him? Therefore the Apostle says: “Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say 'Amen' at your giving of thanks, since he does not understand what you say? For you indeed give thanks well, but the other is not edified” (vv.16, 17). (e) Speakers with tongues will resemble the mad. “Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind?” (v.23). (f) The tongues should be appropriate, in order and without confusion. The gift of Speaking in tongues filled everyone at the time of the Apostles, but the Apostle insists that the gift should be disciplined. He says: “For God is not the author of confusion but of peace” (v.33) and “If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret” (v.27). (7) Speaking in tongues is a sign for unbelievers In the Apostle's opinion, believers will benefit from forthtelling, whereas unbelievers will profit from the tongues provided that they are interpreted. He says: “Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe” (v.22). Therefore if those who are present in church are believers, what is the benefit of Speaking in tongues, according to the Apostle's teaching? |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III Repentance is a sacrament (1) Repentance is a sacrament In the Orthodox concept, repentance is one of the Church's Seven Sacraments. It is called the Sacrament of Repentance. However, the Protestant groups, in not believing in the Church Sacraments, do not consider repentance a holy Mystery. Therefore, there is a difference between repentance and the Sacrament of Repentance. This difference has its consequences. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III Repentance and confession (2) Repentance and confession In the Orthodox concept, confessing one's sins represents a main part of the Sacrament of Repentance. By confessing, we mean confessing to a priest: “He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy” (Prov.28: 13). People in the Old Testament practised confession. It is written: “And it shall be, when he is guilty in any of these matters, that he shall confess that he has sinned in that thing; and he shall bring his trespass offering to the Lord for his sin which he has sinned” (Lev.5: 5,6). The Holy Bible is full of examples of confessions. Confession continued until the last prophet of the Old Testament or the time between the Old Testament and the New Testament, the time of John the Baptist, when “Jerusalem, all Judea, and all the region around the Jordan went out to him and were baptised by him in the Jordan, confessing their sins” (Matt.3: 5,6). In the New Testament also people practised confession. It is written: "And many who had believed came confessing and telling their deeds" (Acts 19:18), and “Confess your trespasses to one another” (Jas.5: 16). However, the Protestant groups do not believe in confession and do not consider it part of repentance. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
Repentance and the Church It is true that repentance is a work within the heart involving regret and a resolution to abandon the sin in addition to the actual abandoning of sin practically and from the heart. Yet repentance is completed inside the Church by confession and the absolution. The sinner is to confess his sins and the priest is to read the absolution and give the forgiveness, following the Lord's words: “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained” (John.20: 22,23). This is also followed by the guidance that the penitent receives from his spiritual father in order to remain in his penitence. As for our Protestant brethren, they present repentance as being completely independent from the Church. It is an individual act, with no relation with priesthood because they do not believe in priesthood but they believe in the direct relationship with God. Regarding this point, our Protestant brethren are divided into two groups: (a) A group which openly rejects confession and priesthood. This is the weaker group because it is so open that those who are steadfast in their belief will be aware of it. Also the notions of this group are clear and can be replied to. (b) The second group does not speak against confession or priesthood or the Eucharist, but its followers try to make people forget these sacraments by not talking about them and by presenting alternatives, For example, they say: “You are in need of repentance and in need to return to God. Go and cast yourself at God's feet; leave your sins to Him to erase by His blood and immediately you will come out justified as if you had not sinned before. He washes you and you will become whiter than snow.” They do not speak about the importance of confession or the absolution or the Eucharist; they leave them out to make people forget about them. At the same time, they use spiritual words and thus deceive many naive people. This is an obscure way and it is our duty to reveal it to people. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
Repentance and salvation Many of our Protestant brethren try to separate repentance from the subject of salvation. When they concentrate on Christ's Blood, they say to people: “You are saved by the Blood of Christ and not by repentance. Repentance is one of the deeds and you cannot be saved by deeds.” We do not deny that salvation is completed by the Blood of Christ. But there is no salvation without repentance. The Lord Jesus Christ says: “...unless you repent you will all likewise perish” (Lk.13: 3). Repentance is necessary for salvation because nobody is without sin. As long as there is sin, then there is punishment for sin, and the wages of sin is death. There is no salvation from that death except through repentance. Repentance makes us worthy of Christ's Blood; “unless you repent you will all likewise perish.” |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III Repentance and the work of Grace Many Protestant groups hold that repentance is one of the works of Grace and all man's strivings are void. It is sufficient that man casts himself at the feet of Christ to save him from his sins. The Orthodox doctrine holds that the whole spiritual life of man is a fellowship of the Holy Spirit. The Holy Spirit supports but man should strive. If man does not strive the Apostle will reproach him, saying: “You have not yet resisted to bloodshed, striving against sin” (Heb. 12: 4).The Holy Bible portrays the spiritual life as a struggle which needs the whole armour of God: “For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places” (Eph.6: 12). This war undoubtedly needs man to struggle and win. This fight is what the Lord Jesus Christ meant in His message to the angels of the seven churches when He said: “To him who overcomes I will give...” (Rev.2: 17). Grace does not do all the work, otherwise God would not have said: “Return to Me... and I will return to you” (Zech.1: 3). |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III Repentance and experiences Our Protestant brethren consider repentance an experience, and encourage repentant to inform people of their experiences. So you hear from them the expression: “I was so and so, and now I have become so and so”. The repentant continues to recount his previous sins in front of everybody without shame, covering his sins with the grace he has now attained. If he keeps silent, he will be asked: “Tell us about your experiences.” but Orthodoxy forbids these narrations as they mainly involve boasting of the change, which the repentant has reached. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III Repentance, joy and contrition Orthodoxy emphasises the contrition of the soul of the repentant. He should remember before God the sins he committed, drenching his bed with his tears as David the Prophet did. Protestantism, however, pushes people towards joy, which involves no contrition. In most cases, the repentant directly becomes a minister, which gives him no chance to grieve in his inner self over his sins. The reason the Protestants give for this attitude is that a repentant should rejoice over his salvation.In replying to this point, we put before them the incident of the people of Israel eating the Passover lamb: In the midst of their joy for their salvation from the sword of the Angel of Death, they had to eat the Passover lamb with bitter herbs, according to the Lord's command (Ex.12: 8). The bitter herbs reminded them of their sins because of which they were enslaved to Pharaoh. It is true that eating the Passover lamb reminded them of salvation and its joy but the lamb had to be eaten with bitter herbs. What is the position of bitter herbs in repentance according to the Protestant concept? One of the Protestant books even attacked the phrase “Lord have mercy” which we say in our prayers! It also attacked all the phrases of contrition, condemning them to be against the joy of salvation. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III Repentance and newness of life What we call in Orthodoxy 'repentance' is frequently called by our Protestant brethren ‘newness of life’, ‘renewal’ or ‘salvation’. Some Protestants ask one another: “Have you been renewed? Have you been saved? Have you experienced newness of life?” And all they mean is the act of repentance; no more, no less. In the Orthodox concept, all these expressions: Crenewal', 'newness of life' and 'salvation' are completed in the Sacrament of Baptism, but repentance is a process of change in man's way of life. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III Repentance precedes all other sacraments The Sacrament of Repentance precedes the Sacrament of Baptism as St. Peter the Apostle says: “Repent, and let every one of you be baptised” (Acts 2: 38). It precedes the Sacrament of Eucharist, as our teacher St. Paul the Apostle says: “Therefore whoever eats this bread or drinks this cup ofthe Lord in an unworthy manner will be guilty of the Body and Blood of the Lord. But let a man examine himself, and so let him eat of that bread and drink of that cup. For he who eats and drinks in an unworthy manner eats and drinks judgement to himself, not discerning the Lord's Body” (1Cor.11: 27-29). The Sacrament of Repentance also precedes the Sacrament of the Holy Unction, Our teacher James the Apostle says: “Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven” (Jas.5: 14,15). The same applies to the rest of the Sacraments because so long as the Sacraments are graces of the Holy Spirit then they should be prepared for by purifying the heart through repentance but since our brethren the Protestants do not believe in Sacraments nor in repentance as a Sacrament, these words are outside their concepts. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III Our brethren the Protestants hold that the Christian life is not a life of conduct and deeds but a life of Grace and faith. In Orthodoxy, faith and Grace are important but nevertheless our Church says with the Forerunner: “Therefore bear fruits worthy of repentance” (Matt.3: 8). Orthodoxy holds that conduct is an important matter necessary for salvation. If our Protestant brethren persist on the importance of Blood for man's purification, we put before them the saying of the Apostle John regarding the relation between conduct and the Blood of the Lord: “But if we walk in the light as He is in the light, we have fellowship with one another, and the Blood of Jesus Christ His Son Cleanses us from all sin” (1John.1: 7). Here, conduct is put as a condition. There is no cleansing by Blood without repentance; repentance is an essential condition.. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg
Pope Shenouda III Veneration of the Cross One of the differences between Orthodoxy and Protestantism is the Orthodox's wonderful veneration of the cross. Our brethren the Protestants do not sign themselves with the sign of the cross before or after prayer, and say: “In the name of the Father and of the Son and of the Holy Spirit.” They do not sign food with the sign of the cross before eating, nor do they use the cross to bless people or clothes. Our brethren the Protestants are content that they believe in the cross in their hearts without using it. Until recently, they were not raising crosses on their churches. Many of them do not wear crosses and none of them hold crosses in their hands. Also, they do not celebrate the feasts of the cross nor do they make any processions holding crosses whilst singing hymns and praises. They neither kiss the cross nor take a blessing from it. Now we will try to explain why Orthodoxy gives such importance to the cross and we shall see that making the sign of the cross is beneficial, useful and in accordance with the teaching of the Holy Bible. Since the commencement of the Lord’s ministry, during His teaching and prior to His crucifixion, He laid great emphasis on the cross. He says: “And he who does not take his cross and follow after Me is not worthy of Me" (Matt. 10:38) and “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me” (Matt.16: 24); (Mark.8: 34). In His conversation with the rich young man, He said to him: ‘Go your way, sell whatever you have and give to the poor... and come, take up the cross, and follow Me’ (Mark.10: 21). He also says: “And whoever does not bear his cross and come after Me cannot be My disciple” (Lk.14: 27). An important point is that the angel who proclaimed the Lord's resurrection said to the women: “...you seek Jesus who was crucified. He is not here; for He is risen, as He said” (Matt.28: 5,6). Thus the angel called the Lord “who was crucified”, although He had already resurrected. Thus the title ‘crucified’ continued to be attributed to the Lord. Our fathers the Apostles emphasised the Lord's crucifixion in their preaching. In preaching to the Jews, St. Peter said: “Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ” (Acts2: 36). St. Paul says: “..we preach Christ crucified” (1Cor.1: 23), although the Lord's crucifixion was considered “a stumbling block and to the Greeks foolishness”. The Apostle considered the cross the essence of Christianity and says: “For I determined not to know anything among you except Jesus Christ and Him crucified” (1Cor.2: 2). He means that the cross is the only subject he wants to know. (3) The cross was the object of the Apostles’ glory St. Paul the Apostle says: “But God forbid that I should glory except in the cross of our Lord Jesus Christ” (Gal.6: 14). If we ask him the secret behind these words, he will continue and say: “by which the world has been crucified to me, and I to the world” (Gal.6: 14). We remember God's love for us, who for the sake of our salvation accepted to die for us: “All we like sheep have gone astray; we have turned, every one, to his own way; and the Lord has laid on Him the iniquity of us all” (Is.53: 6). When we make the sign of the cross, we remember “The Lamb of God who takes away the sin of the world” (John.1: 29), and that “He Himself is the propitiation for our sins, and not for ours only but also for the whole world” (IJohn.2: 2). Those who take the cross only by its spiritual meaning inside the heart without showing any manifest sign do not reveal this belonging openly which we proclaim in making the sign of the cross, in wearing and kissing the cross in front of all, in engraving it on our wrists and in upraising it on our places of worship,. By doing all these we are merely proclaiming our belief openly. We are not ashamed of Christ's cross in front of people but we glory in it, are called by it, celebrate its feasts and cling tort so that, even without us talking, our appearance professes our belief. Not all people are of the same spiritual level and do not need the senses for their spiritual contemplation. The senses are nourished by all the above-mentioned means and are not confined within themselves but they transfer the effects they receive to the mind and the spirit. The mind by itself might not remember the cross or might not remember it much. But when it perceives the cross before it, through the senses, it remembers all the divine and spiritual feelings connected with the cross and the Crucified. Thus we worship God spiritually, intellectually and physically. All these strengthen each other. Therefore every time we make the sign of the cross, we profess our belief in the Holy Trinity who is the One God forever. Amen. Thus we are given the chance of constantly remembering the Holy Trinity. We make the sign of the cross from up downwards and from left to right. We remember that God descended from heaven to earth and transferred people from the left to the right; from darkness to light; from death to life. How numerous are the contemplation we think of with our minds and feel with our hearts when we make the sign of the cross! He who makes the sign of the cross when he prays, when he enters the church, when he eats, when he goes to bed and all the time, is the one who remembers the cross. This remembrance is beneficial spiritually and is Biblically requested. It also teaches people, especially little children, that Christ was crucified. This is the commandment of the Lord: to proclaim His death (which is for our redemption) till He comes (1Cor.11: 26). Every time we make the sign of the cross we remember His death and will remember Him till He comes. We also remember the Lord in the Eucharist but this Sacrament is not celebrated constantly whereas we can make the sign of the cross at any time, and thus remember the Lord's death for us. That was why Christ died. We were “dead in trespasses” (Eph.2: 5), but Christ died for us on the Cross and gave us life. On the Cross He paid the price and said to the Father: “Father, forgive them”. We remember that the Cross is a sacrifice of love. “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John.3: 16). We remember that “God demonstrates His own love toward us, in that while we were still sinners, Christ died for us... we were reconciled to God through the death of His Son” (Rom.5: 8,10). In the cross we remember God's love toward us, because “Greater love has no one than this, than to lay down one's life for his friends” (John.15: 13). (13) We make the sign of the cross because it gives us power St. Paul the Apostle felt the power of the cross and said: “But God forbid that I should glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world” (Gal.6: 14) and “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1Cor.1: 18). We notice that he did not say that the crucifixion is the power of God but that the mere word 'cross' is the power of God. Therefore, when we make the sign of the cross and when we mention the cross, we are filled with power because we remember that, through the cross, the Lord trod upon death, granted life to all people, defeated and overcame Satan. Therefore: (14) We make the sign of the cross because Satan fears it All Satan's efforts ever since Adam's creation and until the end of ages, came to naught on the Cross. God paid the price by His blood. He effaced with His blood the sins of all people who believe and obey Him. Therefore whenever Satan sees the cross, he trembles, remembering his great defeat and the loss of his strivings, is disgraced and retreats. Thus the children of God use the sign of the cross because it is the sign of victory and the power of God. They are filled with power within, and the enemy trembles without. The lifting up of the serpent in the past, which was a cure for people and salvation from death, resembles the lifting up of the Lord of glory on the Cross. It also resembles the sign of the cross in its efficacies (John.3: 14). (15) In making the sign of the cross , we receive a blessing The whole world was cursed and under the penalty of death. But on the Cross the Lord carried all our curses to give us the blessing of reconciliation with God (Rom.5: 10), the blessing of the new pure life; the blessing of membership in His body. All the graces of the New Testament are derived from the cross. That is why the clergymen use the cross in giving the blessing, signifying that the blessing does not come from them but from the Cross of the Lord who entrusted it to them to use in giving the blessing. In addition, they use the cross because they derive their priesthood from the Priesthood of the Crucified. All the blessings of the New Testament sprang from the Lord's Cross and from its efficacious. (16) The cross is used in all the holy Sacraments in Christianity All the Sacraments sprang from the merit of Christ's blood on the Cross. Had it not been for the Cross, we would never have been worthy to approach God as His children in the Sacrament of Baptism, we would never have been worthy to partake of His Body and Blood in the Sacrament of the Eucharist (1Cor.11: 26), nor would we have been able to enjoy the graces of any of the Church Sacraments. (17) We exalt the cross to remember our fellowship with it We remember the words of St. Paul the Apostle: “I have been crucified with Christ; it is no longer I who live, but Christ lives in me” (Gal.2: 20) and “... that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being confirmed to His death” (Phil.3: 10). Here, we ask ourselves: When can we enter into the fellowship of the Lord's sufferings and pray with Him? We also remember the Penitent Thief who was crucified with the Lord and deserved to be with Him in Paradise. Probably he was singing in Paradise the song of St. Paul: “I have been crucified with Christ”. Our aspiration is to ascend to the cross with Christ. The cross is our glory whenever it comes into contact with our senses. (18) We venerate the cross because it is the Father’s pleasure The Father received Christ on the Cross as a pleasing sin offering and also as a burnt offering. He was “a pleasing aroma to the Lord” (Lev.1: 9,13,17). Concerning this, the Prophet Isaiah said: “Yet it pleased the Lord to bruise Him” (Is.53: 10). The Lord Jesus Christ satisfied the Father all His life on earth. But He entered into the fullness of this satisfaction on the Cross when He “became obedient to the Point of death, even the death of the cross” (Phil.2: 8). Every time we see the cross, we remember the perfect obedience and the perfect submission so that we may resemble Christ in His obedience: to the point of death. The Cross which was the pleasing object of the Father, was also the pleasing object of the Crucified Son, about whom it is written: “... who for the joy that was set before Him endured the cross, despising the shame” (Heb.12: 2). Thus the full joy of Christ was in the Cross. May we be like Him. (19) In the cross we go forth to Christ outside the camp, bearing His reproach (Heb. 13: 13) Christ's reproach is His crucifixion and His sufferings. In making the sign of the cross, we relive the feelings of the Holy Week and remember what is said about Moses the Prophet: “...esteeming the reproach of Christ greater riches than the treasures in Egypt” (Heb. 11: 26). (20) We carry Christ's cross because it reminds us of His Second Coming The Holy Bible says about the end of the world and the coming of the Lord: “Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory” (Matt.24: 30). Therefore let us venerate the cross, the sign of the Son of Man, now on earth as long as we expect to see it in heaven when He comes on the clouds of heaven at His great Coming. |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
Facing the East
Our churches are built facing eastwards. We pray facing toward the East because the East has become a symbol to us since it directs our hearts to many precious contemplation. It also has an important place in God's thought. Since God gives importance to the East then let us also give it importance. (1) Before God created man, He created the East as a source of light for him, and God saw that the light was good. God created the sun on the fourth day and man on the sixth (Gen. 1). The rising of the sun is a symbol of Christ and His light. The Lord is called the ‘Sun of Righteousness’, and it is written: “...the Sun of Righteousness shall arise with healing in His wings” (Mal.4: 2). (2) Before God created man, He planted the Garden of Eden in the East for him and then placed him there. He also planted the tree of life in the Garden where man first lived before sin. The Garden of Eden symbolises Paradise to which we aspire (Gen.2: 8). Man's facing eastward has become a symbol of his aspiration to Paradise of which he was deprived and a symbol of his aspiration to the tree of life. (3) The Lord Jesus Christ was born in an eastern Country. The Magi saw His star in the East (Matt.2: 2). The star was a symbol of Divine guidance. When the Magi followed it, it led them to the Lord. This is a beautiful contemplation! (4) The Lord Jesus Christ was born in an eastern Country, His star appeared in the East and His mother the Virgin Mary was likened to a gate facing toward the East (Ez.44: 1,2). (5) Salvation came to the world from the East. Christ was crucified in an eastern Country where His blood was shed for the remission of sins of the whole world. (6) Christianity and the Church began in the East. Jerusalem is in the East. It is the Country of the Great King where the first Church in the whole world was established. The Gospel spread from the East to the whole world. In the East the blood of the first Christian martyr was shed. (7) The Holy Bible mentions several times that the glory of God is in the East. It is written in the Book of Isaiah: “Therefore in the east give glory to the Lord” (Is.24: 15). In the Book of Ezekiel, there is a prophecy about the coming of Christ in His glory from the East. It is written: “And behold, the glory of the God of Israel came from the way of the east. His voice was like the sound of many waters; and the earth shine with His glory” (Ez.43: 2). (8) Therefore most theologians say that the Second Coming will be from the East. In the same manner He went into heaven He will come back (Acts 1: 11). In Zechariah's prophecy, it is written: “And in that day ; His feet will stand on the Mount of Olives, which faces Jerusalem on the east” (Zech.14: 4). (9) The East is an appealing subject and evokes splendid memories. In the Book of Ezekiel, the Prophet writes about rivers of life in the East (Ez.47: 1-9), . And in the Second Book of Kings, it is written that the East is the “arrow of the Lord's deliverance” (2Kin.13: 17). Also, in the Book of Isaiah, it is written: “Therefore in the east give glory to the Lord” (Is.24: 15). (10) The remembrance of the East has a great effect on the heart; it has a spiritual effect on the soul. I admire Daniel the Prophet when he defied pagan worship: He went into the upper room, opened the window which faced Jerusalem, and knelt down to pray. It is true that God is everywhere, but facing Jerusalem in the East has a profound meaning and a strong effect on the heart. The remembrance of certain places awakens sacred emotions in the heart. (11) Our worship is not worship with the intellect only. The senses also act; they are affected and they affect the feelings of the soul. An example to illustrate this: When we pray we look up although God is everywhere. But looking upwards evokes in our hearts spiritual feelings which give more depth to our prayer. The same applies to facing the East. The Lord Himself, on more than one occasion, looked up, although the Father is in Him and He is in the Father. But looking upwards has a certain significance. (12) When we face the East, we are in fact facing the altar which lies eastward because the Sacrifice has Its spiritual place in our hearts and Christ our Passover was a Sacrifice in the East. (13) In the Baptismal Service, in a symbolic way, the baptised and his godparent face westward to renounce Satan and then eastward to recite the Creed. Thus the baptised feels in Baptism that he is transferred from west to east, that is, from darkness to light. (14) We ask: Why do our brethren the Protestants fight against facing toward the East although it carries spiritual meanings, sacred contemplation and memories textproved from the Holy Bible and involves no dogmatic error to stir the sacred zeal? |
ÑÏ: Comparative Theology, book by H. H. Pope Shenouda III
https://upload.chjoy.com/uploads/168465928575651.jpg Pope Shenouda III The Sanctuary and the Altar There is neither a sanctuary nor an altar in Protestant churches. The reason for this is more serious: There is no Sacrifice. We shall discuss the subject of the Sacrifice when we come to the Sacraments of Eucharist and Priesthood. Now we will confine our discussion to the altar. (1) In the Old Testament there are numerous passages about the altar. But our brethren the Protestants think that the altar was merely a symbol of Christ's Sacrifice on the Cross, and has now terminated. Therefore, in our discussion with them, we have to present text-proofs from the New Testament. (2) St. Paul the Apostle says: “We have an altar from which those who serve the tabernacle have no right to eat” (Heb.13: 10). The tabernacle is the Tent of Meeting or the old Sanctuary. St. John Chrysostom comments on this, saying: “St. Paul the Apostle turned from the symbolic meaning to the actual meaning... We now have the authority to partake of the Holy Blood which was the authority of the priest only.” (3) There is a prophecy in the Book of Isaiah the Prophet about an altar in the midst of the land of Egypt. The prophet says: “In that day there will be an altar to the Lord in the midst of the land of Egypt. Then the Lord will be known to Egypt, and the Egyptians will know the Lord in that day, and will make sacrifice and offering” (Is. 19: 19,21). Of course, the altar referred to here is the altar of the New Testament in the Christian Era, because the Jews could not offer sacrifices in a Gentile land, nor would the Egyptians have allowed them to do so. Thus the appeal directed to Pharaoh at the time of Moses and Aaron was: "Let My people go, that they may serve Me" (Ex.8: 20) . Yet Pharaoh refused to let “the people go to sacrifice to the Lord” (Ex.8: 29). After the Plague of Flies, when Pharaoh gave his first promise, he said: “I will let you go, that you may sacrifice to the Lord your God in the wilderness” (v.28). It is understood from these verses that the Jews could not offer a sacrifice in Egypt. So when did the Egyptians know the Lord? When did they begin to have an altar and offer sacrifices to the Lord? Undoubtedly, it was in the Christian Era. This is an explicit proof of the existence of altars in Christianity to offer sacrifices on. (4) God willed that the word ‘altar’ be fixed in the minds and hearts of people, therefore He mentions it more than once in the Book of Revelation which was written at the end of the first century, after the martyrdom of the Apostles and the disciples of Christ. St. John the Evangelist says: “Then another angel, having a golden censer, came and stood at the altar. And he was given much incense” (Rev.8: 3). He also says: “I saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held” (Rev.6: 9). (5) The altar will continue to exist as long as the words of the Divine Inspiration: “the Body and Blood of the Lord” (1Cor.11: 27) remain before us. As long as there is Blood, then there should be an altar, and by necessity, a sanctuary to contain it. We shall discuss this subject in detail, God willing, when we discuss the subject of the Holy Sacrifice and the clergyman who offers It. |
| ÇáÓÇÚÉ ÇáÂä 03:23 AM |
Powered by vBulletin® Copyright ©2000 - 2025