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His Grace Bishop Youssef

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Listening to the call of the Lord Jesus Christ, His Grace Bishop Youssef entered the monastic life in 1986 at the El-Souryan Monastery. He was ordained into the priesthood in 1988. Then in 1989, he came to the United States under the auspices of His Holiness Pope Shenouda III, the 117th Pope of the Holy See of St. Mark. He was appointed resident priest to serve the Coptic congregation of St. Mary Church in Dallas/Fort Worth.

[[File:His Grace Bishop Youssef Icon.jpg|thumb|The Holy Virgin and St John Kame' with St Ephraem the Syrian (to the right) and St Onuphrius the Anchorite (to the left) 19th century; El-Souryan Monastery.]]

In 1992, His Grace was ordained as General Bishop and in 1993, His Grace was appointed to oversee the Southern Coptic Diocese. In 1995, His Grace was enthroned as the first Bishop of the Coptic Orthodox Diocese of the Southern United States.

You may reach the Office of H.G. Bishop Youssef by telephone at 817-494-6215, by fax at 817-704-2389, or by e-mail at office@suscopts.org.

* [http://suscopts.org/diocese/bishop/schedule His Grace's Schedule] - Please note His Grace will be travelling to Egypt throughout the upcoming months for frequent Holy Synod meetings until the 118th Pope and Patriarch of Alexandria is enthroned. Thus the schedule may change upon short notice.
* [http://suscopts.org/diocese/bishop/bible-study His Grace's Weekly Bible Study]
* [http://suscopts.org/resources/literature Read articles by His Grace]

Coptic Orthodox Diocese of the Southern USA

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His Holiness Pope Shenouda III is the 116 Successor of St. Mark the Evangelist. His Holiness' era is marked by a remarkable growth in the number of Coptic churches abroad. To address the needs of these churches, His Holiness felt the urgency to establish dioceses abroad. Thus the first Coptic Orthodox Diocese to be established in the United States is the Diocese of the Southern United States in 1993. H.H. Pope Shenouda III appointed His Grace Bishop Youssef to oversee this Diocese.

[[File:Coptic Orthodox Diocese of the Southern USA Map.gif|frame|Diocese Map]]

The Coptic Orthodox Diocese of the Southern United States is composed of the following states:
* Alabama
* Arizona
* Arkansas
* Florida
* Georgia
* Louisiana
* Mississippi
* New Mexico
* Oklahoma
* Tennessee
* Texas

There are currently 41 priests serving the 33 churches and 27 Coptic communities located in the Diocese.

Books Written by His Holiness Pope Shenouda III

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[[File:Books Written by His Holiness Pope Shenouda III Pope.jpg|thumb|His Holiness Pope Shenouda III]]

== B ==

* Being with God

== C ==

* Calmness
* Characteristics of the Spiritual Path
* Comparative Theology (I)*
* Comparative Theology (II)*
* Contemplations on the Ascension*
* Contemplations of Jonah the Prophet*
* Contemplations on the Life of Saint Anthony the Great*
* Contemplations on the Resurrection*
* Contemplations of the Sermon on the Mount*
* Contemplations on the Ten Commandments*
* The Creed*

== D ==

* Discipleship
* Divinity of Christ

== E ==

* Experiences in Life

== F ==

* Fear of God

== G ==

* Gift of the Holy Spirit*
* God and Man
* God and Nothing Else*
* Greatest Acquaintance (I)*
* Greatest Acquaintance (II)*

== H ==

* Heresy of Salvation in a Moment
* Holy Spirit and His Work in Us
* Holy Zeal
* How to Relate to Children*

== I ==

* Idealism and Spirituality of the Agypea*
* Inspirations from the Nativity

== J ==

* Judge Not Others

== L ==

* Life of Faith
* Life of Hope
* Lord, How?

== M ==

* Modesty*

== N ==

* Nature of Christ

== P ==

* The Priesthood
* Psalms (Matin Prayers)

== Q ==

* Quizzes

== R ==

* Release of the Spirit
* Return to God

== S ==

* Salvation in the Orthodox Concept
* Seven Words of the Lord on the Holy Cross
* So Many Years (I)
* So Many Years (II)
* So Many Years (III)
* So Many Years (IV)
* Spirituality of Fasting*
* Spiritual Warfare

== T ==
* Ten Concepts
* Thine is the Power

== V ==

* Virtues*

== W ==

* What is Man?
* Words of Spiritual Benefit (I)*
* Words of Spiritual Benefit (II)*

His Holiness Pope Shenouda III

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[[File:His_Holiness_Pope_Shenouda_III_Pope.jpg|thumb|]]

"Your people shall be willing in the day of your power, in the beauties of holiness from the womb of the morning: you have the dew of your youth. The LORD has sworn, and will not relent, You are a priest for ever after the order of Melchizedek." (Ps 110:3)

His Holiness Pope Shenouda III was born, Nazeer Gayed, on August 3, 1923, from a religious family in the Upper Egyptian province of Assyut. Since his very early childhood, Nazeer Gayeed was an active participant in the service of the church. At age 16, Nazeer began service in the Sunday School program of St. Anthony's Church in Shoubra, Cairo, where he also attended school. Nazeer graduated from Cairo University in 1947 with a Bachelor of Arts degree in English and History. Nazeer then completed his Bachelors of Coptic Theology and upon his graduation from the Theological Seminary, was appointed a Seminary instructor of the Old and New Testaments due to his academic excellence in religious studies. In l953, he was appointed a lecturer at the Monastic College in Helwan.

On July 18, 1954 Nazeer Gayed dedicated his life to meditation, prayer, and asceticism entering into the El-Souryan Monastery within the Western Desert of the Coptic homeland of Egypt. His name would become Father Antonius El-Souryan and his solitary life would become one patterned after St. Anthony the Great who renounced the world and resided further and further into the arid, dry western desert, whose self-discipline and spiritual life grew from within a cave during his lifetime and today whose cave and life is ascribed to by religious scholars world wide, as the origin of Christian monasticism. History would record St. Anthony as desiring to spend his lifetime in search of solitude, desiring only the Lord, but put his desires aside just enough to become an inspired teacher, a humble example of practicing rigid self-denial, and a source of practical wisdom without worldliness to those also seeking an abundant spiritual life through long suffering and solitude.

From 1954 to 1962, Father Antonius El-Souryan lived the life of solitude he desired totally devoted to contemplation, fasting, and prayer. He would become ordained a priest. Father Antonius El-Souryan would see an end to his cherished hermetic life and adhere to the calling to set his desires aside and obediently accept the ordination of Bishop of Christian Education and became the director of the Theological Seminary. Father Antonius was then given the name of Abba Shenouda. His Grace was responsible for the Christian guidance for the youth and the Christian education in all the dioceses of Egypt. Under His Grace's administration in the Theological Seminary, the number of students attending tripled. On November 14, l971 His Grace Bishop Shenouda was once again called upon to be obedient and was then enthroned as our beloved Pope.

His Holiness Pope Shenouda III, the 116th* successor of St. Mark the Apostle, the Pope of Alexandria and Patriarch of the See of St. Mark Papacy exemplifies…

== A Life of Considered, Complete, and Lifelong Commitment to the Lord Jesus Christ ==

The Lord Jesus Christ said, "So likewise, whoever of you does not forsake all that he has cannot be My disciple." (Luke 14:33) Certainly to be a disciple meant to consider the cost of following the Lord Jesus Christ and willingly pay it. The cost of monasticism demands everything a person has, is, and will become. Divine inspiration proclaimed in the Holy Book of Wisdom (4:1), "How good is the chaste generation." St. Paul taught that God calls us in holiness (Thessalonians 4:3). We can be sure, Pope Shenouda in considering the monastic way of life desired to live the life of angels in Heaven while here on earth. The Lord of Glory said, "For in the Resurrection they neither marry nor are given in marriage but are like the angels of God in Heaven" (Matthew 22:30).

The considered virtuous life of His Holiness Pope Shenouda, it is evident, has not been lived through the flesh but through the spirit. Father John Cassian wrote, "There will be no virtue which makes a human resemble the angels like the virtue of chastity, because the human life with chastity, while still residing in the body, as if the body does not exist, will "not be in the flesh but in the Spirit" with the Lord Jesus Christ (Romans 8:9). The human person who can live in chastity and purity is higher than the angels who live without bodies which desire against their spirits."

His Holiness stands as a constant example to all people and to those monastic in particular. St John the celibate disciple was known as the one "Jesus loved." He was so endeared to the Lord that he leaned on His bosom at the Last Supper, and dared to boldly ask what the rest of the disciples certainly did not, "Lord who is one who betrayed You?" (John 21:20) When the Lord Jesus Christ would later suddenly show Himself at the Sea of Tiberius, following His Glorious Resurrection, not one of His chosen disciples who were present would recognize their beloved Lord, except St. John the celibate who would in awe exclaim to St. Peter, "It is the Lord" (John 21:1-7). St. Eronimos explained this significant recorded event as "nobody recognized Him except John, because it was only the celibate who knew the Celibate, the Son of the Celibate."

Certainly there is the greatest of honor in the example of the inspired life led by His Holiness. In his Holy Revelation, St John the celibate foretold of the superiority of a chaste and pure life in the Heavenly abode. He told of the one hundred and forty-four thousand celibates whom he saw standing on the heavenly Mount Zion, singing a new song which only those celibate could learn to sing. These one hundred and forty-four had a special song that belonged to them and them alone and it was further recorded that they were twice blessed with another special privilege which was to also "follow the Lamb wherever He goes" (Revelation 14:1-4).

His Holiness Pope Shenouda III not only is a devoted example of the monastic way of life but is an example of purity of spirit to the youth. The need for purity of spirit is made abundantly clear in the Holy Bible. Because of impurity God wiped out entire nations in the older world by the flood, use fire and brimstone to burn down greatly populated cities such as Sodom and Gomorrah, and brought down the strongest of men whose enemies plucked out his eyes and degraded him to the level of an animal. Just as the pigeon which Noah freed returned to the ark when it found no place among the dead corpses, the same is with the Holy Spirit of the Lord, it never dwells in the impure but in those who seek the virtue of purity. Certainly a youth who is not a prisoner to a life of desires is one who is successful in all aspects of his life. As His Holiness well exemplifies, the life of virtue bears many fruits of spiritual growth.

Complete commitment incorporates an ultimate love for the Lord Jesus first and above all, then family and lastly self as evidenced by His teaching, "If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes and his own life also, he cannot be My disciple" (Luke 14:26). Certainly all men are called to have honorable relationships with family but the complete and first prioritized relationship must be with the Lord our God. This relationship is to incorporate love, not only in emotion but also in humility.

Humility can be expressed in many different ways. As a peacemaker is one very significant way. His Holiness Pope Shenouda III is the first Alexandrian pope to visit Constantinople since the great schism of 451 AD, and in addition His Holiness is the first Coptic pope to visit the Vatican since that time period. In May 1973 His Holiness together with Pope Paul VI signed a declaration of mutual concern regarding church unity. His Holiness actively participated in the negotiation process of unity between Chalcedonian and non Chalcedonian Orthodox Churches. St. Augustine stated that the Son of God became incarnate to make peace between man and God, and to cure the heart of men from the illness of pride.

In humility His Holiness has never stop striving in his complete commitment, or "death to the worldly." His papal duties have made His Holiness more diligent to personal teaching and instruction rather than less. Writing many books translated in many languages, preaching and teaching by word and example in many languages, traveling extensively abroad regardless of health and security concerns reveals His Holiness's humility patterned after that of the Lord Jesus Christ, as it is written, "He made himself of no reputation, taking the form of a servant, and coming in the likeness of man" (Philippians 2:7).

Praise nor oppression nor violent times have deterred this papacy in His Holiness endeavors to further the growth of the church. Indeed His Holiness Pope Shenouda the III has followed in this example given by St. Macarius the Great whom gave this lesson to a monk who wanted to know how to be saved. St. Macarius instructed the monk to go to the graves and curse the dead buried there. The monk went and cursed and stoned the dead's graves. St. Macarius then asked him, "Did they answer you back?" The monk answered "no." He told the monk, "Go tomorrow and praise the dead instead." Again the monk went and highly praised the dead. St. Macarius again asked the monk if they answered him back, he replied "no." Then St Macarius told him, "If you have really died with Christ and were buried with Him, be like those dead people, because curses or praises do not affect the dead. This is how you can be saved."

Lifelong commitment is necessary to be a true disciple. For those who have committed their life to the Lord Jesus Christ, being without the Lord in their life at every moment would be similar to salt without its seasoning capability as noted in this question to the disciples, "Salt is good, but if the salt has lost its flavor, how shall it be seasoned?" (Luke 14:34) For His Holiness lifelong commitment has been pursued in both an ascetic and scholarly life.

As previously mentioned, His Holiness Pope Shenouda III, was obedient to the call of scholarly life, and was instrumental in founding the Sunday School movement within the Coptic Church, provides weekly educational and spiritual teachings at the Cathedral of St. Mark in Cairo, and assumes an active role in teaching the Catechetical School in both Cairo and Alexandria.

Many Coptic Orthodox churches have been established abroad in Europe, North and South America, Australia. His Holiness has blessed many with his constant visiting of these newly established churches giving the joy of celebration to their congregations.

[[File:His Holiness Pope Shenouda III AbrahamIsaacJacob.jpg|thumb|]]

Irenaeus, Bishop of the Church at Lyons (c.180) wrote regarding the Apostolic Succession and the papacy: "It behooves us to learn the truth from those who possess that succession of the Church which is from the apostles and among whom exists that which is sound and blameless in conduct, as well as that which is unadulterated and incorrupt in speech...They expound the Scriptures to us without danger, neither blaspheming God not dishonoring the patriarchs, nor despising the prophets" (Berkot, D. W. 2000. Dictionary of Early Christian Beliefs, p. 30).

We ask and entreat Your goodness, O Lover of Mankind, to remember, O Lord, our patriarch, the honored father, the high priest, Abba Shenouda III…Keep him unto us for many years and peaceful times, fulfilling that holy high priesthood, with which You have entrusted him, from Yourself, according to Your Holy and Blessed Will; rightly defining the Word of Truth; shepherding Your people in purity and righteousness. Amen.

His Holiness Pope Shenouda the III was the 117th Pope of the See of St. Mark, but considered the 116th successor as St. Mark the founder of the Coptic Orthodox Church, one of the seventy two apostles appointed by the Lord Jesus Christ, and one of the four evangelists was not a successor as he is regarded as the first, therefore not a successor, of an unbroken chain of 117 patriarchs.

His Holiness Pope Shenouda III departed on March 17, 2012. We pray for the soul of our blessed and honored father Pope Shenouda III that the Lord God may repose it in the bosom of our holy fathers Abraham, Isaac, and Jacob in the Paradise of Joy. We beseech our Lord to accept the blessings of His Holiness' prayers on our behalf.

To learn more, visit His Holiness Pope Shenouda's [http://www.copticpope.org Official Web site].

[[Books Written by His Holiness Pope Shenouda III]]

Saints

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The Saints are dear brothers who have struggled like us and have departed to Paradise. They are not dead, but are sleeping, as our Lord said (Jn 11:11) and as St. Paul called them (1 Thess 4:13).

Our early fathers spoke clearly and in detail about our relationship with Saints. The Saints in Paradise are the triumphant members of the same one church in which we are militant members. We, the triumphant and militants, are members of the Church, which is the one Body of our Lord Jesus Christ. The triumphant become invisible members because of the death of their bodies, and then militants are the visible ones. This is man's point of view, but in God's sight, we are all a visible holy family.

They departed from earth, but did not leave the church; their love toward their brothers did not cease by their departure and dwelling in Paradise. The death of their bodies does not sever the bond of mutual love between them and us; on the contrary it increases in depth and strength. Their prayers for the salvation of the entire world never cease. They pray for us, and we venerate them as they are our holy and dear friends.

We venerate the icons of saints and put them on the iconstasis. Church walls and doors are hung with icons, also our homes, etc., as a sign of our communion with them in the Lord Jesus Christ.

Monastic Movement

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The Coptic Church is known by her ascetic attitudes, not only because it was there the monastic movements started, but because these attitudes represent characteristics of her life of worship. These attitudes have an evangelic base:

''"For what is a man profited, if he shall gain the whole world and lose his own soul?..." (Mt 16:26)''

''"...Sell all that you have and distribute to the poor...and come, follow Me." (Lk 18:22)''

''"But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified." (1 Cor 9:27)''

Asecticism, in the Coptic Church, is not a goal in itself that believers desire to attain, but it is a practical response to divine love. Our Lord gave Himself on our behalf, and we in turn long to give ourselves a long-sacrifice for God's sake. We abstain from temporary pleasures as a sign of our internal desire to enjoy the divine delight through the new life in our Lord Jesus Christ. Believers, especially monks, have one purpose; to attain the inner heavenly Kingdom as a pledge to their hope for eternal life and meeting with God.

In Egpyt, all monastic forms started in the fourth century to reattract the heart of the Church to the inner life, after the country had accepted Christianity and the Emperor had opened his door to bishops and priest.

St. Antony, the father of monks, was the first Christian to live a life of consecrated solitude. As a hermit in the desert, he lived a long and saintly life that influenced countless people both in his time and for generations thereafter, even to this day.

The Coptic monasticism is considered the most profound spiritual revival that ever happened in all the history of the Church. It attracted people from all over the world to practice the angelic life in Egypt.

One of the remarkable aspects of the Coptic Orthodox Church today is the continual increase of those who are eager to join the monastic life. At present, in Egypt, there are eleven monasteries scattered in the diverse desert regions and six convents within the cities.

The Shepherd of Hermas

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Hermas is one of the first or second century’s fathers and the author of the book called "The
Shepherd", a work which had great authority in the early church and was ranked with Holy Scripture.
St. Eusebius tells us that it was publicly read in the churches, and that while some denied it to be
canonical, others "considered it most necessary". St. Athanasius speaks of it, together with the
Didache, in connection with the Deuterocanonical Books of the Old Testament, as uncanonical yet
recommended by the ancients for the reading of catechumens. Elsewhere he calls it a most profitable
book. Rufinus similarly says that the ancients wished it to be read, but not to be used as an authority as
to the Faith. It is found with the Epistle of Barnabas at the end of the New Testament in the great
Siniatic Bible Aleph (fourth century), and between the Acts of the Apostles and the Acts of Paul in the
stichometrical list of the Codex Claromontanus. St. Irenaeus and Tertullian cite the "Shepherd" as
Scripture. St. Clement of Alexandria constantly quotes it with reverence, and so did Origen, who held
that the author was the Hermas mentioned by St. Paul, Rom 14. He said the work seems to him to be
very useful, and divinely inspired.

== Contents ==

The book consists of five visions, twelve mandates, or commandments, and ten similitudes, or
parables. It commences abruptly in the first person: "He who brought me up sold me to a certain
Rhoda, who was at Rome. After many years I met her again, and began to love her as a sister." As
Hermas was on the road to Cumae, he had a vision of Rhoda, who was presumably dead. She told him
that she was his accuser in heaven, on account of an unchaste thought he had once had concerning her,
though only in passing; he was to pray for forgiveness for himself and his entire house. He is consoled
by a vision of the Church in the form of an aged woman, weak and helpless from the sins of the
faithful, who tells him to do penance and to correct the sins of his children. Subsequently he sees her
made younger through penance, yet wrinkled and with white hair; then again, as quite young but still
with white hair -- this is the Church of the forgiven. Lastly, she shows herself all glorious as a Bride --
this is the Church of the end of the days. In the second vision she gives Hermas a book, which she
afterwards takes back in order to add to it. He is to give this writing to the presbyters, who will read it
to the people; another copy is for "Grapte", who will communicate it to the widows; and a third is to be
sent by Clement to the foreign Churches, "for this is his office".

The fifth vision, which is represented as taking place twenty days after the fourth, introduces
"the Angel of repentance" in the likeness of a shepherd, from whom the whole work takes its name. He
delivers to Hermas a series of precepts as to the belief in one God, simplicity, truthfulness, chastity,
long-suffering, faith, fear, continence, confidence, cheerfulness, humility, good desires. These form an
interesting development of early Christian ethics. The only point which needs special mention is the
assertion of a husband's obligation to take back an adulterous wife on her repentance. The eleventh
mandate, on humility, is concerned with false prophets who desire to occupy the first seats (that is to
say, among the presbyters). It is possible that we have here a reference to Marcion, who came to Rome
about 142-4 and desired to be admitted among the priests (or possibly even to become pope). After
those come ten similitudes (parabolai) in the form of visions, which are explained by the angel. The
longest of these (#9) is an elaboration of the parable of the building of a tower, which had formed the
matter of the third vision. The tower is the Church, and the stones of which it is built are the faithful. It
is clearly pointed out that all the baptized are included, though they may be cast out for grave sins, and
can be readmitted only after penance.

The whole book is thus concerned with the Christian virtues and their exercise. It is an ethical,
not a theological, work. The intention is above all to preach repentance. A single chance of restoration
after fall is given to Christians, and this opportunity is spoken of as something new, which had never
been clearly published before. The writer is pained by the sins of the faithful and is sincerely anxious
for their conversion and return to good works. As a layman, Hermas avoids dogma.

== Authorship and Date ==

The reference to St. Clement as pope would give the date 89-99 for at least the first two visions.
On the other hand, if the writer is identified with the Hermas mentioned by St. Paul, an earlier date
becomes probable, unless he wrote as a very old man. But three ancient witnesses, one of whom claims
to be contemporary, declare that he was the brother of Pope St. Pius I, who was not earlier than 140-
55. These three are (a) the Muratorian fragment; (b) the Liberian catalogue of popes, in a portion
which dates from 235 (Hippolytus?); (c) the poem of Pseudo-Tertullian against Marcion, of the third or
fourth century. (a) "And very recently, in our own times, in the city of Rome, Herma wrote the Pastor,
when his brother Pius, the bishop, sat upon the see of the Church of the city of Rome. And therefore
that [book] ought to be perused, but it cannot be publicly read to the people assembled in church,
neither among the Prophets, whose number is complete, nor among the Apostles [who came] in the end
of times." (b) "Under his [Pius's] episcopate, his brother Ermes wrote a book in which are contained
the precepts which the angel delivered to him, coming to him in the guise of a Shepherd." (c) "Then,
after him, Pius, whose brother according to the flesh was Hermas, the angelic shepherd, because he
spoke the words given to him.

Hermas used citations from Gospel of St. John, Ephesians, Hebrews and other Pauline Epistles,
and I Peter. But the books he most certainly and most often uses are the Epistle of St. James and the
Apocalypse.

== Questions of Criticism ==

'''In his second Vision he sees an old women and later in the vision he get to know that is the church, so I am a confuse about the church because I always thought the church is we as a Christian people, so how can he sees the church?'''

In his vision Hermas saw the church as an old woman, young woman and a strong woman.
Each state of these visions is a symbol which refers to a specific character of the church. And so the
old woman refers to the church which was in God’s thought before creation of the world and for her
everything is created and Heavens and earth pronounce her glory which is the same of God’s Glory.
The young woman refers to the strength of the church as it is established on Christ Who is the
Cornerstone and so the church does not know aging or death so it will remain young forever. The
strong woman refers to the endurance of the church for persecution and torture so although the church
faced and faces torture and persecutions, she will remain strong forever as Christ protects her all time.
So all of these visions should not be understood literally but instead should be understood
spiritually. Yes, literally the church involves the true believers of Christ as the church in the meaning is
the body of Christ, this is literally. But spiritually, Hermas’ visions showed some of the characters of
this church which denote God’s love for every one of us. In conclusion, the church was in God’s
thought before creation of world and for her everything is created (old woman), she will remain young
never know aging or death (young woman) and will remain strong whatever persecutions or tortures
(strong woman).

'''In third Vision in last part he said, But I, shameless as I yet was, asked her, "Is repentance possible for all those stones which have been cast away and did not fit into the building of the tower, and will they yet have a place in this tower?" "Repentance," said she, "is yet possible, but in this tower they cannot find a suitable place. But in another and much inferior place they will be laid, and that, too, only when they have been tortured and completed the days of their sins. And on this account will they be transferred, because they have partaken of the righteous Word. And then only will they be removed from their punishments when the thought of repenting of the evil deeds which they have done has come into their hearts. But if it does not come into their hearts, they will not be saved, on account of the hardness of their heart What she means by in another place? What is the other place? How they will be saved with repentance after death?'''

The tower here refers to the church on the earth and each stone in this tower is a symbol of each
one of the true believers of Christ. Each believer here on the earth has his own talents that God
gave him and with all other believers one homogenous perfect tower is built and this tower appears
as it is built of one stone only. "...built upon the foundation of the apostles and prophets, Jesus
Christ himself being the chief corner [stone]; In whom all the building fitly framed together growth
unto an holy temple in the Lord: In whom ye also are built together for an habitation of God
through the Spirit." (Ephesians 2:21)

At Hermas’ time, there were some teachers in the church who taught that there is no repentance
after baptism and everyone who sins after baptism has no place for repentance, no place in heavens
and so must be excommunicated from the church. But according to the orthodox faith that taught
by Christ Himself and His righteous Apostles, the door of repentance will remain open till the last
moment of person’s life as we saw the right thief repented in the last moment of his life and The
Lord accepted his repentance. So Hermas here in his vision tried to convince those non-orthodox
teachers by their mistakes in this teaching and clarify and support the orthodox teaching regarding
repentance after baptism.

Upon the points I mentioned before, it is clear now what this vision means: (a) death by water
means baptism, without which no body can go to heavens (John 3:5, Romans 6:4 and verse 75, 76
of Hermas’ vision “75. And what are the rest which fell by the water, and could not roll into the
water? 76. They are such as have heard the word and were willing to be baptized in the name of the
Lord, but considering the great holiness which the truth requires, have withdrawn themselves and
walked again after their wicked lusts”). (b) So saving after death which means here now baptism is
possible by true repentance about our sins and lusts that we did after our death with Christ in
baptism and doing good deeds. (c) By our true repentance and our good deeds The Lord will return
us again to his tower (the church) to be only one complete perfect tower that appears as made of
one single stone.

So we saw now Hermas tried to correct the non-orthodox faith at his time which stated repentance
is impossible after baptism (death with Christ) and he taught through his vision that the door of
repentance will still open before everyone after baptism (death with Christ) till the last moment of
person’s life. It is the mercy and love of God, for His Holy Name, the praise and glory. Amen.

St. Ignatius of Antioch (The Theophorus)

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St. Ignatius was born in Syria and martyred at Rome between 98 and 117 AD. More than one of
the earliest ecclesiastical writers has given credence to the legend that Ignatius was the child whom the
Savior took up in His arms, as described in Mark 9:35. It is also believed, that, with his friend St.
Polycarp, he was among the auditors of the Apostle St. John. St. Ignatius was the third Bishop of
Antioch and the immediate successor of Evodius and appointed to the See of Antioch by the Apostles.
St. John Chrysostom lays special emphasis on the honor conferred upon the martyr in receiving his
episcopal consecration at the hands of the Apostles themselves.

All the sterling qualities of ideal pastor and a true soldier of the Lord Jesus Christ were
possessed by the Bishop of Antioch in a preeminent degree. Accordingly, when the storm of the
persecution of Domitian broke in its full fury upon the Christians of Syria, it found their faithful leader
prepared and watchful. He was unremitting in his vigilance and tireless in his efforts to inspire hope
and to strengthen the weaklings of his flock against the terrors of the persecution. The restoration of
peace, though it was short-lived, greatly comforted him. But it was not for himself that he rejoiced, as
the one great and ever-present wish of his chivalrous soul was that he might receive the fullness of
Christian discipleship through the medium of martyrdom. His desire was not to remain long
unsatisfied. Associated with the writings of St. Ignatius is a work called "Martyrium Ignatii ", which
purports to be an account by eyewitnesses of the martyrdom of St. Ignatius and the acts leading up to
it. In this work, the full history of that eventful journey from Syria to Rome is faithfully recorded for
the edification of the Church of Antioch. It is certainly very ancient and is reputed to have been written
by Philo, deacon of Tarsus, and Rheus Agathopus, a Syrian, who accompanied St. Ignatius to Rome.

According to these Acts, in the ninth year of his reign, Trajan, flushed with victory over the
Scythians and Dacians, sought to perfect the universality of his dominion by a species of religious
conquest. He decreed, therefore, that the Christians should unite with their pagan neighbors in the
worship of the gods. A general persecution was threatened, and death was named as the penalty for all
who refused to offer the prescribed sacrifice. Instantly alert to the danger that threatened, St. Ignatius
availed himself of all the means within his reach to thwart the purpose of the emperor. The success of
his zealous efforts did not long remain hidden from the Church's persecutors. He was soon arrested and
led before Trajan, who was then sojourning in Antioch. Accused by the emperor himself of violating
the imperial edict, and of inciting others to like transgressions, St. Ignatius valiantly bore witness to the
faith of the Lord Jesus Christ. His bearing before Trajan was characterized by inspired eloquence,
sublime courage, and even a spirit of exultation. Incapable of appreciating the motives that animated
him, the emperor ordered him to be put in chains and taken to Rome, there to become the food of wild
beasts and a spectacle for the people.

That the trials of this journey to Rome were great as gathered from his letter to the Romans
(par. 5): "From Syria even to Rome I fight with wild beasts, by land and sea, by night and by day,
being bound amidst ten leopards, even a company of soldiers, who only grow worse when they are
kindly treated." Despite all this, his journey was a kind of triumph. News of his fate, his destination,
and his probable itinerary had gone swiftly before. At several places along the road his fellow-
Christians greeted him with words of comfort and reverential homage. It is probable that he embarked
on his way to Rome at Seleucia, in Syria, the nearest port to Antioch, for either Tarsus in Cilicia, or
Attalia in Pamphylia, and thence, gathered from his letters, he journeyed overland through Asia Minor.
At Laodicea, on the River Lycus, where a choice of routes presented itself, his guards selected the
more northerly, which brought the prospective martyr through Philadelphia and Sardis, and finally to
Smyrna, where St. Polycarp, his fellow-disciple in the school of St. John, was bishop. The stay at
Smyrna, which was a protracted one, gave the representatives of the various Christian communities in
Asia Minor an opportunity of greeting the illustrious prisoner, and offering him the homage of the
Churches they represented. From the congregations of Ephesus, Magnesia, and Tralles, deputations
came to comfort him. To each of these Christian communities he addressed letters from Smyrna,
exhorting them to obedience to their respective bishops, and warning them to avoid the contamination
of heresy. These, letters are redolent with the spirit of Christian charity, apostolic zeal, and pastoral
solicitude. While still there he wrote also to the Christian of Rome, begging them to do nothing to
deprive him of the opportunity of martyrdom.

From Smyrna his captors took him to Troas, from which place he dispatched letters to the
Christian of Philadelphia and Smyrna, and to St. Polycarp. Besides these letters, St. Ignatius had
intended to address others to the Christian communities of Asia Minor, inviting them to give public
expression to their sympathy with the brethren in Antioch, but the altered plans of his guards,
necessitating a hurried departure, from Troas, defeated his purpose, and he was obliged to content
himself with delegating this office to his friend St. Polycarp. At Troas they took ship for Neapolis.
From this place their journey led them overland through Macedonia and Illyria. The next port of
embarkation was probably Dyrrhachium (Durazzo). Whether having arrived at the shores of the
Adriatic, he completed his journey by land or sea, it is impossible to determine. Not long after his
arrival in Rome he won his long-coveted crown of martyrdom in the Flavian amphitheater. The Relics
of the holy martyr were borne back to Antioch by the deacon Philo of Cilicia, and Rheus Agathopus, a
Syrian, and were interred outside the gates not far from the beautiful suburb of Daphne. They were
afterwards removed by the Emperor Theodosius II to the Tychaeum, or Temple of Fortune which was
then converted into a Christian church under the patronage of the martyr whose relics it sheltered. In
637 they were translated to St. Clement’s Cathedral at Rome, where they now rest.

The character of St. Ignatius, as deduced from his own and the extant writings of his
contemporaries, is that of a true athlete of the Lord Jesus Christ. The triple honor of apostle, bishop,
and martyr was well merited by this energetic soldier of the Faith. An enthusiastic devotion to duty, a
passionate love of sacrifice, and an utter fearlessness in the defense of Christian truth, were his chief
characteristics. Zeal for the spiritual well-being of those under his charge breathes from every line of
his writings. Ever vigilant lest they be infected by the rampant heresies of those early days; praying for
them, that their faith and courage may not be wanting in the hour of persecution; constantly exhorting
them to unfailing obedience to their bishops; teaching them all Christian truth ; eagerly sighing for the
crown of martyrdom, that his own blood may fructify in added graces in the souls of his flock, he
proves himself in every sense a true, pastor of souls, the good shepherd that lays down his life for his
sheep.

== St. Ignatius’ Letters ==

The oldest collection of the writings of St. Ignatius known to have existed was that made use of
by the historian Eusebius in the first half of the fourth century, but which unfortunately is no longer
extant. It was made up of the seven letters written by St. Ignatius whilst on his way to Rome; these
letters were addressed to the Christians of Ephesus (Pros Ephesious); Magnesia (Magnesieusin);
Tralles (Trallianois); Rome (Pros Romaious); Philadelphia (Philadelpheusin); Smyrna (Smyrnaiois);
and to Polycarp (Pros Polykarpon).

It is scarcely possible to exaggerate the importance of the testimony which the Ignatian letters
offer to the dogmatic character of Apostolic Christianity. The martyred Bishop of Antioch constitutes a
most important link between the Apostles and the Fathers of the early Church. Receiving from the
Apostles themselves, whose auditor he was, not only the substance of revelation, but also their own
inspired interpretation of it; dwelling, as it were, at the very fountain-head of Gospel truth, his
testimony must necessarily carry with it the greatest weight and demand the most serious
consideration. Among the many Christian doctrines to be found in the letters are the following: the
Church was Divinely established as a visible society, the salvation of souls is its end, and those who
separate themselves from it cut themselves off from God (Philad. c. iii); the hierarchy of the Church
was instituted by the Lord Jesus Christ (lntrod. to Philad.; Ephes., c. vi); the threefold character of the
hierarchy (Magn., c. vi); the order of the episcopacy superior by Divine authority to that of the
priesthood (Magn., c. vi, c. xiii; Smyrn., c. viii;. Trall., .c. iii);the unity of the Church (Trall., c. vi;
Philad., c. iii; Magn., c. xiii);the holiness of the Church (Smyrn., Ephes., Magn., Trall., and Rom.); the
catholicity of the Church (Smyrn., c. viii); the infallibility of the Church (Philad., c. iii; Ephes., cc. xvi,
xvii); the doctrine of the Eucharist (Smyrn., c. viii), which word we find for the first time applied to the
Blessed Sacrament, just as in Smyrn., viii, we meet for the first time the phrase "Catholic Church",
used to designate all Christians; the Incarnation (Ephes., c. xviii); the supernatural virtue of virginity,
already much esteemed and made the subject of a vow (Polyc., c. v); the religious character of
matrimony (Polyc., c. v); the value of united prayer (Ephes., c. xiii).

Lastly, St. Ignatius the Theophorus is the intercessor of Syrian Church a sister of our Coptic
Orthodox Church in the faith “Non-Chalcedonian Orthodox Churches” and so the Syrian Patriarch,
who is usually mentioned in the Fathers Litany in our Divine Liturgy, carries St. Ignatius’ name as a
part of his title “Mar Ignatius” and now he is “Mar Ignatius Zaka Iuaous the First”.

Letter of St. Clement

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Evidenced by the increased Coptic manuscripts that are being discovered, the Copts from the early
centuries were interested in and studied the writings of the Fathers. The Patristic literature of the
numerous discovered manuscripts was translated into the language of the culture present at the dating
of the manuscript. An example of this is a papyrus preserved in the National Library in Berlin contains
Coptic translations (Akhmimic) of the Epistle of St Clement of Rome to Corinth (4th century).

== Letter of St Clement, the Roman, to the Corinthian Churches ==

St. Clement, the Roman, was the third bishop of Rome as stated by St. Irenaous. Eusebius the scholar
further elaborates that St Clement became a bishop of Rome in the 12th year of Domitianis regime. So
his bishop years extended from 93AD to 101AD.

Tertillian, the scholar, and Ibivanios bishop of Cyprus concur that St. Peter the apostle ordained St.
Clement, the Roman, a bishop for Rome. In order to keep peace in the Roman Church, St. Clement,
left the bishop’s See to Linos, then to Anaklitos, and after Anaklitos he then returned to his See.
Scholars agree that St Clement had a direct relationship with St. Paul and St. Peter the apostles.
Origen the scholar and Eusebius from Caesera both concur that St. Paul the apostle eulogized St.
Clement in his Epistle to the Philippians “And I urge you also, true companion, help these women who
labored with me in the Gospel, with Clement also, and the rest of my fellow workers, whose names are
in the Book of Life (Philippians 4:3).”

The Letter of St. Clement, the Roman, to the Corinthian Church was accepted from the beginning as a
document directly related to the Post Apostolic Era. Its style is similar to the style of the First Epistle
to the Corinthians written by St. Paul the Apostle.

Many problems developed in the Corinthian Church during the time of St. Paul due to believers not
submitting and obeying the ordained legal bishop there having exiled him and some priests. St.
Clement wrote his letter to this church focusing on the bond of love and Christian agape as mentioned
by St. Paul in his First Epistle chapter 8.

St. Clement began his Epistle exactly as St Paul in his Epistles with this beautiful verse, “Grace to you
and peace from God our Father and the Lord Jesus Chris be with you (I Corinthians 1:1) “from the
Church of God in Rome to the Church of God in Corinth (1:2).”

St. Clement wrote, “Who can describe the blessed bond God is love? Who is capable of describing its
glory? No one can talk about the glory of Agape. Agape unites us with God. Love sustains
everything. Love suffers long and is kind. No bride is in love. Love doesn’t allow envy. Love makes
everything harmonious.”

“When love rules, the good deeds will follow. Many of God’s gifts come to the believer who does
good deeds before God.”

“All the saints of the Old Testament became glorified before the Lord not by themselves, nor their
good deeds, but by God’s will. Likewise, we are so called according to God’s will in the Lord Jesus
Christ, we are holy not by ourselves, not by our wisdom, nor by our understanding, not by our good
deeds that we did in a pure heart but by justification in the faith through our Lord Jesus Christ, through
which all those saints were justified. Glory be to Him forever.

So what should we do our brethren? Do we become lazy? Do we neglect love? No but with zeal and
courage we should complete every good deed as the Lord and Creator of everything rejoiced with what
He did.”

Also St. Clement in his teaching of eternal life and resurrection of bodies followed the same teachings
as chapter 15 in the First Epistle of St. Paul to the Corinthians.

== The Dogmatic Importance of the Letter: ==

St. Clement’s Letter has great dogmatic importance as it clearly declares the dogma of apostolic
succession. St Clement, the Roman, stated that the Christian priesthood was of great importance as it
is clearly an extension of the priesthood of the Old Testament. St. Clement further stated that the
church’s Shepard hood through her bishops and priests is through apostolic succession and hierarchy,
and it is of utmost importance for the church’s witness and continuity.

“The apostles preached the Gospel which they received from the Lord Jesus Christ who Himself
brought the teachings from God the Father. Therefore if the apostles brought their teachings from the
Lord Jesus Christ both teachings originated from God’s will. Likewise, after they had received their
teachings, believed in the Glorious Resurrection or our Lord Jesus Christ, and were justified by faith
departed full of the Holy Spirit to all regions of the world to preach the Holy Gospel that the Kingdom
would soon come. From province to province and city to city they preached and with the Holy Spirit
they chose other men from among the new believers to be bishops, priests, and deacons for the church.
The apostles knew the position of the bishop and priesthood might cause envy, which could develop
into plots and conspiracies. The apostles taught that when a church leader died, other would be chosen
who should be justified to follow them in the bishop’s position. So it is not a faithful church that will
dismiss anyone ordained for the priesthood or bishophood by the apostles or upon approval of the
entire church.

== The Position of Bishop in St Clement’s Letter ==

St. Clement was the first to use the title “bishop” as the one who oversees. He also called bishop’s
priests. There was no distinction for the Roman Church as compared to the other churches, the letter
was only a trial by St. Clement to overcome the envy and conspiracies in the Corinthian Church and
did not express any more dignity for the Roman Church versus the Corinthian Church. The concept of
church meant the church as the body of the Lord Jesus Christ not limited by its locality and so St.
Ignatius, bishop of Antioch wrote many letters to different churches. All of those fathers understood
the catholicity of the church as the true and precise understanding. They also understood it is not right
for any bishop to interfere in another church’s affairs in the scope of another bishop. With this in
mind, one can understand why the Pope of Alexandria refused to accept Origen whom was ordained as
a priest by another bishop outside his See. Therefore ensuring the dignity of the bishop’s See was a
respectable dogma in the primitive Church.

== Conclusion of the Letter ==

St. Clement concluded his Epistle by Liturgical Prayer, which stated the Divinity of the Lord Jesus
Christ who is “the only beloved Son of God through whom God taught us, sanctified us and brought us
to the Glory.” The Lord Jesus Christ is the Supreme Pontiff and the Guard of our souls.” Then, St
Clement sang hymns that expressed the mercy and care of God. Finally St. Clement concludes his
letter with a prayer for the governor of the regime, which clearly declares the relationship between the
church and state.

“O You our Master, Give them the Kingdom’s authority by your supreme and ineffable power. So as
we confess with dignity and glory which came upon them in obedience to Your will. Give them O
Lord the health, the peace, the strength and the ability to practice their high leadership that you gave
them. O You, our Master, the King of Kings and the Heavenly King of ages gave the man the power,
the authority and the glory to rule over everything on the earth. O Lord, lead their thoughts with every
good deed that is justified before You to practice in gentleness the power and authority you gave them
in peace and humbleness so they can confess Your power and Your goodness. Amen.”

Apostolic Fathers

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By the end of the first century, all the Holy Books of the New Testament were written. But at
that time, still were not all compiled into one Holy Book as it is today. However, all the churches in
the world during that time accepted these Holy Books as the Pillar of Faith and the Christian life that
was inspired by God through the Apostles who were the means used by the Holy Spirit. “For no
prophetic message ever came just from the human will, but people were under control of the Holy
Spirit as they spoke the message that came from God.” (II Peter 1:21)

From the beginning the Christian Church was more conservative in acceptance of any book as
prophetic even than the Jewish Church itself. Early, there were some writings found in certain
manuscripts but the Church did not accept them as prophetic books, for example, very early
manuscripts contained, in addition to the Holy Books of the New Testament, two books, which
belonged to St Clement, the Romanian.

Sinaiticus manuscript is one of the very early manuscripts that were discovered by the scholar
C. Tischendrof (1844-1859) near the Monastery of St Catherine in the Sinai Mountain in Egypt. It was
transcribed in the fourth century. Sinaiticus included in addition to the Holy Books of the Old and
New Testament, Letter of Barnabas and The Shepherd of Hermas.

However, the Moritorian Law excluded Letter of Barnabas and The Shepherd of Hermas from
the Prophetic Books of the New Testament. The Church, though, considered these books as of great
value and benefit for the believers’ life and the growth of their spirituality. The twenty-seven Holy
Books of the New Testament that are accepted by the Church Councils, as Prophetic Books became the
base of faith and church life. Any teaching that is not in agreement with the teachings of these Holy
Books is considered a heresy.

== Who Are the Apostolic Fathers? ==

The era of the Apostolic Fathers began in the middle of the first century and these Fathers
followed the Apostles of our Lord immediately. The teachings of the Apostolic Fathers are truly
considered as a direct reflection of the Apostles preaching. The Apostolic Fathers were either directly
connected to the Apostles themselves or they received their teachings from the Apostles through the
disciples lives.

In reality, the term “Apostolic Fathers” was not known in the primitive church, however, it is
expressed first by scholars in the seventh century and it refers to the churches Fathers who were direct
disciples for the Apostles, or saw them, or received teachings and instructions from the Apostles
themselves.

The writers in this era included St Clement the Roman, St Ignatius of Antioch, St Polycarp the
Martyr, The Bishop Papias of Hierapolic, Higyspoc, Hermas author of the Didache and the author of
the Barnabas Letter. Although these writings are very rare, they have a great importance. The scholars
examined and studied these writings extensively regarding Theology, Liturgy, and Church Rituals.
The Apostolic Writings focused on patronage in Christianity and their style, which is very similar to
the style of writing of the New Testament, especially the style of the Epistles.

=== St Clement, the Roman ===

The first of our Apostolic Fathers is St Clement who was the third Bishop of Rome. He lived in
the last fourth of the first century. He wrote his Epistle to the Church of Corinthians when he
heard about the presence of envy and quarreling among the people there regarding the trial of
some people denying the authority of their local bishops. He wrote encouraging them to work
toward settlement with love and discipline.

St Clement succeeded in his Epistle to the church to end the dispute and peace settled in the
Corinthians Church. This Epistle which sought peace was one of the books read in Sunday
Divine Liturgy during the days of Bishop Dyonisios of Corinthians (170 AD). Also, there is a
sermon related to St Clement, which is considered the oldest sermon in history. It dates to 150
AD. This sermon discussed the moral diligence, which every Christian must practice in the
world.

=== St Ignatius of Antioch ===

St Ignatius had seven Epistles written in the days of Emperor Tarjan (98 AD-117 AD). These
Epistles reflect the life and discipline in the Church at that time in addition to the dogma of the
Church.

Four Epistles were written by St Ignatius while he was in Azmer to Ephesus, Magnisia, Trallow,
and Romans. The other three Epistles St Ignatius wrote while in Terosas to Philadelphia,
Smyrna, and St Polycarp the Martyr. These Epistles are characterized by the spirit of deep piety
towards the Lord Jesus Christ and the desire for death to be in Heaven with Him. These Epistles
incorporated Christian unity and fighting of heresies.

=== St Polycarp, the Martyr ===

St Polycarp was the Bishop of Azmer. He was born in 70 AD and was a disciple of St John the
Apostle. St Polycarp wrote his Epistle to the Phillipians. The first twelve chapters of this Epistle
fought the heresy of Markion. The last two chapters expressed the love of St Polycarp to his
friend St Ignatius of Antioch. St Polycarp visited Rome and met her Bishop Inistos (154 AD). St
Polycarp was martyred on 22 February 156 AD.

=== St Papias of Virigia (Herapolis) ===

St Papias was the disciple for St John the Apostle and a friend for St Polycarp the Martyr as
mentioned by St Irinaos in his Book against heresies. St Papias wrote five Books, which are
explanations of the Lord’s sayings in which He depended on the Holy Gospel according to St
Mark and St Matthew.

=== Letter of Barnabas ===

The author of this letter is unknown. It dates back to the end of the first century. It was written
as a dialectical writing against the Jews. The perspective of the writer was “Jews are sinners as
they obeyed the devil in Christian Crucifixion.” The style of the writer is similar to the Jewish
style of writings in the late centuries as he presented a comparative study between the way of
darkness and the way of light. A similar comparison is done in the Book of Didache which is
called Life and Death.

=== Didache ===

The Didache or “the Teachings of the Twelve Disciples to the World” is a small book that
concerns moral ethics, church’s rituals such as baptism, fasting, praying, Agpeya, Euchrist, and
the apostles and prophets. This book was published recently in 1883 AD. The scholars suggest
that this book dates back to 60 AD before the Holy Gospels.

=== The Shepherd of Hermas ===

Although the Book of Shepherd of Hermas is considered one of the writings of the Apostolic
Fathers, the church views it as a Apocryphal Vision as it consists of groups of visions that
Hermas saw by two heavenly creatures. The first was an old woman that was a symbol of the
church and the second was an angel who appeared to Hermas as a shepherd.
Hermas himself was a slave sold in his early life to a rich woman in Rome called Roda.
According to Montary’s Manuscript, Hermas was a brother of the Bishop “Pios”, the Bishop of
Rome (140-150 AD). The book was written at the end of the first century and the beginning of
the second century. The main goal of the book is preaching with repentence. He taught that the
Christian who falls in sin following baptism must repent. Also this book presented a description
about the life in the Roman Church during the first half of the second century.

=== The Apologists ===

While our Apostolic Fathers cared about the internal life of the Church, our Apologists worked
on the borders that separate the Church from the world as they defended the Christian faith
against idolaters, assaults, and misunderstandings of the principles of the Christian faith. The
Apologists presented the Christian faith representing the correct dogma and truth of monotheism.
Most Apologists writings were a call for the governmental authorities in Rome to study
Christianity and know its truths.

==== Koadratis ====

The first Apologist is Koadratis who wrote his Apologia to Hedrian the Emperor during his
stay in Asia Minor in 123 and 124 AD. Unfortunately a small part of his Apologia remains
and is mentioned in the history of Yousabious of Casera.

==== Arstidis ====

The second Apologia is for Arstidis who was a philosopher from Athens during the time of
the Emperor Mark Orilios. This Apologia discussed the different facts of Christianity and
stated that Christian dogma is the “unique truth.”

==== Justin Martyr ====

St Justin Martyr was a philosopher born in Naples in Palestine. His parents were idolaters.
He was taught in different schools of philosophy and when he recognized that all the
philosophies learned were not enough to satisfy his soul, he converted to Christianity. He
established a school in Rome during the time of Antonios Pios. He was martyred in 163
AD. The first Apologia was fighting against assaults directed toward the Christians and
presented the facts of Christianity in which he believed. He also presented a complete
description of baptism and Eucharist.

The second Apologia is shorter than the first and is considered a complementary one to the
first. St Justin dialectical dialogue with Trifo who was a Jewish scholar continued for two
days and represented a Christian call for Jews to worship the Lord Jesus Christ who
completed the Law.

==== Tatian ====

Tatian was one of St Justin’s disciples in Rome. He was originally from Syria. His famous
book, “Diatessaron” presented harmony among the four Holy Gospels. Tatian wrote
another book, which presented his dialogue to the Greeks fighting idolatry.

==== Athenagoras ====

Athenagoras of Athens wrote an Apologia in 177 AD in which he defended Christians
against idolater’s assaults who compared Christianity with atheism. He wrote another book
about the Resurrection.

==== Theophilus of Antioch ====

Theophilus of Antioch authored an Apologia to Otolilgoc defending Christianity against
atheism (180 AD).

==== Minosis ====

Minosis presented a dialogue among three friends in Osita discussing the suppositions of
the Christian faith.

==== Letter of Diagenetis ====

Letter of Diagenetis was a manuscript describing the superiority of the Christian dogma
over that of the Jews and idolaters.

== The Writings of the Martyrs ==

These writings describe the events of martyrdom of the martyrs to be read in their remembrances in
the Church. The writings are commonly derived from witnesses of the martyrdom. Examples of
these writings are The Martyrdom of Polycarp (155 AD), St Justin and his fellows (163-167 AD),
Letter of Churches of Lion, Vinna to the Churches of Asia (177 AD) describing the persecution
and torture in France and Sylistian Martyrs in 180 AD.

== Writings Against Heresiarchs ==

The scholar Yousabious from Casera mentioned that the writings against Heresiarchs were
plentiful but unfortunately most of these writings were lost. Only one complete manuscript exists
for St Irenaeus, the Bishop of Lion “Against Heresiarchs.” St Irenaus was the greatest scholar in
Theology in the second century. He is referred to as “The Father of Church Tradition.” He was
born in Asia Minor and was a disciple of St Polycarp. St Irenaeus was ordained a priest in Lion
and after that became a Bishop for Lion in 77 AD during the persecution of Mark Orilios. St
Irenaeus defended against Montanians Heresy and shared in the determination of the time of the
Resurrection Feast. His book did not include his defense against Gnosticism only but also it is
considered the base of Christian Theology and dogma. St Irenaeus also has another book “The
Proof of Apostolic Preaching” which presents a brief description for apostolic dogma.

Role of the Church Fathers

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Written by: Dr Medhat Ibrahim
Seminarian Deacon, Theological College, El-Mina, Egypt

A saint once said, “Without the early church fathers and their teachings and sufferings we would not have
the same one true faith shared by the chosen Apostles which was originally taken from the Lord Jesus
Christ.

== Orthodox Education ==

The Christian Orthodox education, especially Dogma’s and moral behavior, is challenging and yet
so vital.

Therefore, we see these Church Fathers imparting knowledge extensively in Orthodox education
that still remains unchanged and has been the corner stone of Christian Dogma throughout the
centuries. Father George Florofsky, who is one of the great Patrology scholars, said that the study
of the Church Fathers is not simply the history of Christian writings but is the science of
Patrological Theology. The Orthodox education established by the early Fathers reflects the truth
that is derived from the Holy Gospel and the pure and holy life to which all church members aspire.

The Church Fathers are not the True Light but reflected the Light of Truth in their teachings to
further understanding and to diminish rational doubting. St Paul, the Apostle, prophesied
concerning the role of the Church Fathers. “And with joy give thanks to the Father, who has made
you fir to have your share of what God has reserved for His people in the Kingdom of Light.”
(Colossians 1:12)

== Correct Interpretation of God’s Holy Word ==

In the Second Holy Epistle of St Peter, the Apostle, (3:16), he explains that there are some difficult
things which ignorant and unstable people explain falsely, so they bring on their own destruction.

Throughout the years, some ignorant and illiterate people explained some Holy Gospel verses
wrong. However, we through our Church Fathers have maintained the True Faith and correct
explanation/interpretation of all the Holy Bible Books. Much of the early Church Fathers’ writings
centered on explaining scripture found within the Holy Bible and how those verses were applicable
to the believer’s life. Through the early Church Fathers we are blessed with explanations and
meanings spiritually and literally for all the Holy Books of the Bible.

St Basil, the Great, said, “in the Church Fathers explanations of the Holy Bible we will find an
understandable explanation which may be mystical, physical, or spiritual. We will find these holy
explanations assist to raise our hearts and minds to God and help us grow spiritually.”

Truly, we have Fathers who specialized in writing interpretations of the Holy Bible such as St
Athansius, the Apostolic (explained the Holy Book of Psalms), St John Chrysostom (every Holy
Book of the Gospels), St Augustine and so on.

== Teaching About Daily Behavior ==

Our faithful Church Fathers wrote their teachings, letters, books, defenses, and recorded ministry in
response to the urgent needs of the believers at their time. The early writings were the response and
reflected the needs characteristic of personal problems and an ever-changing community. In their
writings we have teachings related to problems and solutions given for these problems. Problems
were addressed based on how they affected ones’ spiritual life and growth.

Such problems as richness and materialism were identified. St Clement, the Alexandrian, wrote a
lengthy manuscript “Does the Rich Man Have Salvation? How? The scholar Tertullian, from North
Africa, ardently believed and wrote that patience and praying were the holy means that connected us
to the Lord. He further wrote that believers should abstain from fun and types of entertainment,
which took ones’ focus away from God. He addressed such issues as how the Christian woman
should dress.

St Gregorian, the Theologian, wrote regarding such selected topics as “denying the Lord Jesus
Christ as a result of fear and societal pressure. St Athansius, the Apostolic, wrote about the
Incarnation. St Basil, the Great, wrote to the youth of his day encouraging them to read and study
Greek literature, anger, drunkenness, envy, and humbleness.
St Gregorian, the Nicean, completed the manuscript of St Basil concerning the “Creation of Man”,
and “The Luck, The Understanding, The Knowledge and Death of Children.”

St John Chrysostom wrote in detail regarding the priesthood and repentance. Also St John wrote
about mental thinking and concentration on the pure holy life. He offered his advice to young
widows, instructed parents on the raising of children, and wrote about extinguishing materialism and
squandering ones’ life. Finally, St John Chrysostom addressed how marital couples should live life
together in a pure and holy manner.

St Isozorus, the Piliosomy, wrote about two thousand messages centering on such topics as dressing,
hospitality, humbleness, luck, lusts, and the life of holiness. He wrote for soldiers, teachers,
scholars, politicians, physicians’ kings, monks and priests. St Isozorus was the spiritual father for
many thousands of people, among them St Cyril the Great.

St Ambrosios authored topics concerning those ordinated for the holy services. St Augustine wrote
about the eternal life of man, the scholars, and the useful works of the monks.

All the above-mentioned authors and topics are not inclusive but are a select few. Their writings
reflect the richness of their teachings that have transcended time and place. Indeed they show us the
way for meeting the Lord.

== Orthodox Spirituality ==

For man to spiritually live according to God’s law and be close to God is not easy. To accomplish a
truly spiritual life man needs teachers, scholars, advisors, trainers, and counselors. The Church
Fathers were not just literal or theoretical such as Aflaton and other non-Christian philosophers, but
they offered the mystical life, which included the holy pure means of connecting man to God on the
basis of pure love to God.

The Church Fathers offered the mystical life beyond the literacy, theory, or feelings. In addition,
they offered through the spiritual, peace through the mystical life that began from the Light and
ended in Divine Love. This mystical life remains a continual renewal; it is the holiness of the spirit
in truth (John 17:17).

So the role of the Church Fathers in our spiritual life can be summarized as:
# The goal of our Christian life is to be one with God. This goal’s objective is to share in the Divine Nature, “In this way He has given us the very great and precious gifts He promised, so that by means of these gifts you may escape from the destructive lust that is in the world and may come to share the Divine Nature.” (II Peter 1:4) This goal may be found in the entire Fathers’ writings as mentioned by St Athanasius, the Apostolic. God’s Son became mans’ Son to make everyone sons of God by His Grace.
# The sharing of the Divine Nature cannot be achieved by our own human wills on trial. The Holy Grace is the fundamental and the basic principal in renewing and correction of our lives. “We believe and are saved by the Grace of the Lord Jesus Christ, just as they are.” (Acts 15:11). All Apostolic Fathers and their children such as St John Chrysostom, the scholar Clement the Alexandrian, St Ephraim the Syrian, and many others taught the same principal—we as humans should chose the holiness first and then Grace will complete us in a way deemed necessary for us. St John Chrysostom said, “God doesn’t work beyond our will to preserve our freedom, otherwise our freedom will be destroyed.”
# The spiritual life cannot be achieved without prayer. The Church Fathers’ prayers were a continuous conversation with God. Prayers were recited with joy. The Church Fathers prayers can direct us to internal perfect peace and deep spiritual joy. St John said, “The words of deep pure prayer are like the fire you ignite before God.”
# The Christian must partake in the Church Mysteries. This must be spiritual not simply ritual. The Fathers considered the Church’s Mysteries as a living and continuous work and not only ritual work. We do not encounter meaningless symbols but spiritual living work, which leads us to the Divine Nature.
# Spiritual life cannot be completed with sharing the saints—those saints were not theory creators about faith but they lived out this faith on a daily basis. We can consider the saints our personal teachers, counselors, and advisors as they lived before us and lived in this world but the world did not live within them. Faith without works and works without faith are not acceptable in our beloved Church. Therefore each and every Christian should work and suffer, “So that we may share His Holiness.” (Hebrews 12:10)

== Religious Raising ==

In the Orthodox Church there is no distinction between religious raising and the so-called secular
raising. Secular raising is the result of religious reform in the West. The goal of the Orthodox
Church is promoting the true Christian life through which the Lord Jesus Christ appears to the
world. So the Church raises the human being to think, work, live, and grow according to God’s
will. The Church views the man resembling God.

Therefore the Church recreates man to be “sharing the Divine Nature and to be a perfect man.”
(Ephesians 4:13) The Church is not only a religious endeavor but in truth is the holy crucified body
of the Lord Jesus Christ who has risen between the dead, so it is visible and mystical, physical and
divine at the same time and without separation.

We are in need of the mystical spiritual life as detailed by the Church Fathers and Church. The
Fathers translated the Holy Gospel into a mystical written work throughout the Divine Liturgy,
which sanctifies the human beings.

We should understand then, these profound and holy mystical services and not consider them ritual
only. We need Orthodox Theology in our Churches. Orthodox Theology can lead to a balanced life
and can reflect the richness and reality of the Orthodox faith regardless of corruption.
The Church through the Fathers built many churches in a specific type of architectural design with
icons expressing many theological facts. In this manner, the Church offered an open book
expressing our Orthodox faith to be read even by those who cannot read. Further, the Church made
hymns that express theological teachings of our Fathers and arranged it into musical notes, which
encourage the spirit to fly in the worship to Heaven.

Also the Church took flowers from gardens and made incense to teach man about prayer, the true
spiritual Joy, and the good aroma of the Lord Jesus Christ. Wax was taken from honeybee hives and
candles formed to teach man about the Light of the Lord Jesus Christ which shines upon all. It took
the threads and made the priests white clothes to teach man the life of holiness and pureness. In
summary, the Church makes the entire Universe a holy altar of worship to God.

== Applicable Examples From Our Fathers ==

The Fathers offered themselves as living examples of holy Christian life. They built their life on
stories. St John Chrysostom said, “The words of those Fathers reach the hearts of the audiences
faster than hot steel.”

As we live in the world, which is full of corruption, we need to desire to be as the Church Fathers
examples and to live life as they have lived. St Agnatios, The Theoforian, said, “I will choose the
Lord Jesus Christ. I want to give all that I have to have Him. I want to be as wheat and ground for
His sake. I want to give all things to have the Lord. St Gregory the Theologian, ordinated as a
bishop, had only 17 Christian believers in his parish. After his holy life in the service there were
only 17 non-believers in his parish at his departure. St John Chrysostom stated, “There is one
person who when he has a true love to God can change the whole city to the Lord Jesus Christ.

Another example, St Athanasius, in his life suffered much for his only goal, the Truth and became
one of the few heroes of the Orthodox Dogma.

St John Chrysostom, another applicable example, lived a pure and holy life, taking care of his
shepherds, his priests and his contacts. He was indeed a true living picture of the Lord Jesus Christ.

All of the Fathers lived in our world and overcame Satan and worldly lusts. They abided by the
Holy Gospel and became a living Gospel. St Isordorus the Pleosomy, said, “They worked according
to their words and talked through their works.”

Their goals were not making miracles but their life to be a miracle preaching the Lord Jesus Christ,
“Whoever obeys the Law and teaches others to do the same will be great in the Kingdom of
Heaven.” (Matthew 5:19). This is the secret of the Church Fathers greatness and persistence in our
life. They lived the Holy Gospel and witnessed for the Lord Jesus Christ.

Ante-Nicene, Nicene, and Post-Nicene Fathers

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Written by: Dr Medhat Ibrahim
Seminarian Deacon, Theological College, El-Mina, Egypt

== Introduction ==

As we believe that the Coptic Orthodox Church is the Holy and Sacred Body of our Lord and Savior
Jesus Christ, we also believe that there is a direct and strong connection between our Coptic Church’s
Fathers, our holy Apostles, and the Lord Jesus Christ Himself.

Therefore, the Faith, which was submitted by our Lord Jesus Christ to His holy Apostles, was the same
faith submitted to their holy successors who preserved it and submitted it unchanged to their children
throughout all the generations of Coptic Christianity. Without the Apostolic Fathers and those holy
Fathers who followed in their footsteps we would not have the blessings of “the authentic and
unchanged faith” in which we have today.

When our Lord and Savior, Jesus Christ, glorified Himself with His Holy Resurrection, He appeared to
the holy Apostles, “Then He opened their minds to understand the Holy Scriptures. (Luke 24:45)”
The chosen Apostles after receiving the power of the Holy Spirit on the Day of Pentecost went out and
preached the Kingdom of Heaven in Jerusalem, Judea, Samaria, and to as many of those who would
hear in other regions. “They spent their time in learning from the Apostles taking part in the fellowship
and sharing in the fellowship, meals and the prayers. (Acts 2:42)” “And every day the Lord added to
their group those who were being saved. (Acts 2:47)” In this way, the preaching of the Holy Gospel of
Salvation reached everywhere in the world before the passage of the Era of the Apostles.

The ministry of our holy Apostles was the same as that of our Lord and Savior Jesus Christ Himself. It
defended the preaching of salvation to everyone. The Apostles message was an invitation for
repentance of wrong doing and living a holy life through the Lord Jesus Christ. It called for all to
believe in Jesus Christ as Lord, Savior, and Messiah. “Each one of you must turn away from your sins
and be baptized in the name of the Lord Jesus Christ so that your sins will be forgiven and you will
receive God’s Gift, the Holy Spirit. For God’s promise was made to you and your children, and to all
whom the Lord our God calls to Himself. (Acts 2: 38-39)”

Further, we saw God’s Gift by the power of the Holy Spirit who worked in our Fathers when three
thousand people believed the Gospel of Salvation when they heard the message of St Peter, the
Apostle, on the Day of Pentecost, “Many of them believed his message and were baptized and about
three thousand people were added to the group that day. (Acts 2:41)”

Our holy Fathers the Apostles had two characteristic fundamental components of preaching the Word
of God. The first entailed the service of the Sacraments, such as Baptism and the Holy Communion.
The second was the preaching of the Gospel of Salvation. Prophets, teachers, preachers, and wise men
preached that the Church and her ministry were for all people.

In this way, the Holy Spirit worked and still works, in those holy Apostles and their holy successors for
the growth and evangelism of the Church. The Apostolic Tradition became an extension of the Holy
Bible surrendered to the effect of the Holy Spirit. “But as for you, continue in the truths that you were
taught and firmly believe. You know who your teachers were. (I Timothy 3:14)” So that the spirit of our
holy Apostles, which is the same as our Lord Jesus Christ, spread to their successors, the Apostolic
Fathers, and their beloved children.

== Who are the Fathers? ==

The word “Fathers” was attributed to Patriarchs, Fathers, Abraham, Isaac, and Jacob in the Old
Testament. In the New Testament, the word “Father” referred to preachers and teachers who gave birth
spiritually to children in the Church, “For even if you have ten thousand guardians in your Christian
life, you have only one Father in your life in union with Christ Jesus, I have become your Father by
bringing the Good News to you. (I Corinthians 4:15)”

Saint Irenaeus, Bishop of Lyons (130-200 AD), gave the word “Father” to the teachers in the Church.
Saint Irenaeus said, “Who taught me a letter (of the alphabet), I became his son and he becomes my
father.” Also the word “Father” was a term denoting Bishops. This is still common practice in our
Coptic Orthodox Church as we refer to our Patriarch and Bishops as “Fathers.” Later, the word
“Father” was applied to our Orthodox teachers who were considered “Pillars” of our Coptic Church
although not with the title of Patriarch or Bishop, such as St Jerome.

Patrology is the science that studies the life and teachings of the Church Father’s dating back to the
Apostolic Era and continuing unto the sixth century from the Lord Jesus Christ’s Holy Birth. The first
writer of Patrology was St Jerome. He wrote “The Life of Famous Men” in which he relied heavily
upon St Eusebus’s “History of the Church.”

Patrology includes doctrine, behavior, and spiritual life. Patrology incorporates Church Fathers,
Monasticism, and Desert Fathers.

The Church Fathers had certain characteristics in common which included:
# The Orthodox Doctrine regarding the Holy Trinity, Christology, and the Lord Jesus Christ’s penance through the Cross and all Holy Divine Mysteries.
# A holy and saintly life. “Whoever obeys the law and teaches others to do the same will be great in the Kingdom of Heaven.” (Matthew 5:19)
# Their acceptance as “Fathers” by the Church
# Antiquity

The Orthodox Non-Chalcedon Churches (Coptic, Ethiopian, Syrian, and Armenian) determine the date
of the end of the Fathers Era by the date of the Chalcedon Council of 451 AD. However, according to
the Chalcedon Churches in the West, the Fathers Era ends in the 7th Century. St Gregory the Great
(604 AD), and Saint Seveille “Theodore” (636 AD) both support this calculation. According to the
Chalcedon Churches in the East, the Fathers Era ends by St John of Damascus (749 AD). It is
generally agreed that the 4th and 5th centuries are the Golden Eras for Fathers.

Categories of Fathers:
# Apostolic Fathers: were in direct connection with the chosen Apostles. Included St Clement the Romanian, St Ignatius, St Polycarp, and St Pipirius.
# Defenders: defended Christianity against idolatry and Jews. Included St Athenodore and St Irenaeus.
# World’s Teachers: St Athanasius the Apostolic, St Basil the Great, St Cyril, St Gregory, St John from Damascus, St Kabryanous, St Ambrose, St Jerome, and St Augustine.
# Confessors: defended Christianity against heresies. Confessors were St Dioscorus and St Severus of Antioch.
# Monastic Fathers: St Antony, St Pachoum, St Macarius the Great, and Isidorus, St Shenouda the Archimandrite.

Most of our Church Fathers wrote either by Greek or Latin language, however some wrote Coptic,
Syrian, or Armenian.
The Church Fathers who are considered Fathers according to the faith of our Coptic Orthodox Church
include:

From the East (writing in the Greek Language) are:
# St Athanasius, the Apostolic, 20th Pope of Alexandria
# St Basil the Great
# St Gregory the Theologian
# St John Chrysostom
# St Cyril the Great 24th Pope of Alexandria
# St Dioscorus 25th Pope of Alexandria
# St Severus of Antioch

From the West (writing in Latin Language) are:
# St Cyabrianous
# St Ambrose
# St Jerome

== Development of the Apostolic Fathers’ Writing ==

=== First Three Centuries ===

The first stage is entitled, “The first three centuries.” This stage is the most important one in
our Apostolic Fathers’ writings. The writers in this era are those who lived in contact with the
holy apostles themselves. As the founders of the Coptic Church, they witnessed the teachings
of the Lord Jesus Christ. Such teachings encompassed topics as The Holy Trinity, Incarnation,
and Church Codes, Laws, and Rituals.

The Apostolic Fathers were considered the “first century” writers and were those writers who
saw the holy Apostles and were their disciples. Late writers termed the “second century”
writers were in direct contact with the Apostolic Fathers’ disciples. Writers of the third century
were not of the Apostolic Era so therefore they arranged Apostolic and Apostolic Fathers’
Teachings for the great church teachers of the fourth century.

=== 300 AD - 480 AD ===

The second stage (300 AD-480 AD) extended from the time of St Athanasius, the Apostolic to
the time of St Cyril the Great in the east and St Augustine in the west. Many great leaders in
the Church arose in this era and theological debates entered into regarding The Holy Trinity in
the east and the Work of Grace in the west.
The first division of the second stage extended from 300 AD to 360 AD. During which time
the theological argument regarding the doctrine of The Holy Trinity appeared and Orthodox
doctrine had been determined.

The second division extended from 360-430 AD. During this division Orthodox doctrine and
its teachings had become well established. The most famous of these writings were written by
St Cyril the Great. St Cyril’s writings were considered the best writen of all the fathers before
him. Therefore, St Cyril is considered the last of our Apostolic Fathers.

=== 430 AD - Seventh Century ===

The third stage (430- seventh century) was the stage in which the theological argument over
“Christology” erupted. This stage extended from the Council of Ephesus (431 AD) to the
Council of Chalcedon and the Second Council of Constantinople (553 AD). Also during this
third stage, our holy fathers defended the Church against heresies of that day preserving the
Orthodoxy doctrine, as we know it today. It should be noted that their defense of Orthodoxy
often led them to torture and martyrdom, as with St Discorus, the 25th Pope of Alexandria and
St Severus of Antioch.

== The Authority of Fathers in the Coptic Church ==

Every Christian should comply with our Fathers’ teachings as determined by councils, the
Creed, and the Council Laws. It is also of importance that every Christian participates in the
Divine Liturgy. Every Christian should share the “praying with those saints who formulated
the Divine Liturgy” according to the Orthodox doctrine. In this manner every Orthodox
Christian is in commitment with those saints in the same manner as the monk who must be in
commitment with monasticism laws and founders.

The Fathers have teaching authority upon all Christians, whether in the Church, on the entire
earth and over all generations. No generation should for whatever circumstances or causes,
ignore the Fathers and the Councils’ Laws, as this will be considered as deviant to our holy
tradition, which is the most valuable heritage, our church posses.

It should be noted that our Fathers discussed and examined every problem presented dealing
with church faith and discipline. Their opinions in the west and east were in agreement
regardless of location or time. They were the Lord’s voice. So if there is an argument in the
church regarding a particular issue one must turn back to the holy Fathers through their laws
and teachings and through all the sources of our church’s holy traditions and heritage for the
solution.

Fathers’ Writings in the First Three Centuries:

=== Apostolic Fathers ===

# St Clement of Rome (102 AD)
## Letter to Corinthians (90 AD)
## Second Letter to Corinthians
## Two Letters to Virgins
# St Ignatius of Antioch (107 AD) - Seven Letters
# St Polycarp, the Martyr (70-156 AD) - Letter to Philippians
# Papias Bishop of Hiera Polis (130 AD) - Explanation of our Lord’s Sayings
# Letter of Barnabas - Anti-Jewish Epistle, “The End of First Century”
# Didache - “The End of the First Century”
# The Shepherd of Hermas - “The Second Century”

=== Defenders ===

# The Apologies of Quadratus to Hadriam (124 AD)
# The Apologies of Aristides of Athens (140 AD) to Antonius Pius
# The Apologies of Aristo of Pella to the Jews (140 AD)
# Tatian of Syria (172 AD)
# St Justin, the Martyr (165 AD)
# The Apologies of Apollinaris of Hierapolis (172 AD)
# Melito of Sardis (190 AD)
# Athenagoras of Athens (177 AD)
# Theophilus of Antioch (181 AD)
# Letter to Diogenetis (second century)
# Minos Phipex (second century)

=== Martyrs Works ===

# Martyrdom of St Polycarp
# Martyrdom of St Justin and His Friends
# Letters to Churches of France
# Martyrs of Sipitian

=== Writings Against Heresies ===

# Against Heresies “Most of Them Are Lost”
# St Irenaeus, Bishop of Lion (140-202 AD) Against Monitions-Letter about authority of councils

=== Foundations of Theological Writings ===

In the East
# Alexandria
## St Clement of Alexandria (125 AD)
## Origen (185-254/255 AD)
## St Dionysius of Alexandria (264 AD)
## Fathers of Theological School of Alexandria
## Apostolic Laws (third century)
# Antioch and Palestine - Uolias, the African (240 AD)
# Asia
## St Gregory the Theologian (213-270 AD)
## St Methodios of Olympia (311 AD)

In the West
# North Africa
## Tertullian (180-220 AD)
## St Cyprian (200-258 AD)
## Arnopis (280-310 AD)
## Laktantios (317 AD)
# Rome - Hippolytus, Degrees of Priesthood

The Role of Fathers in our Contemporary Life:

Our Lord Jesus Christ Himself used the word “father”, not only for God but also for people. As
in the story of the rich man and Lazarus, “the rich man died and was buried in Hades where he
was in great pain. He looked up and saw Abraham, far away, with Lazarus at his side. The
rich man called out “father Abraham” and this means “the father on earth.”

Also St Paul, the Apostle, gave us an example of the meaning of “father” in the Christian Church. The
saint’s first letter to the Corinthians 4:15 states, “for even if you have ten thousand guardians in your
Christian life, you will have only one Father. For in your life in union with Christ Jesus I have become
your father by bringing the Good News to you.” Here, St Paul used the word “father” as it is literally,
meaning the birth through the Holy Spirit. Therefore this means that St Paul gave them the holy
Christian life through preaching and suffering and by this St Paul allowed them to call him “father.”
This is the name for those he gave holy birth to through baptism.

The same is also for our Coptic Church Fathers’ who gave their congregation the new holy birth
through baptism and by renewing this birth by the Holy Sacrament of Repentance and Confession.

They also bring their congregations to the Lord Jesus Christ through teaching and preaching with the
Holy Gospel and the Lord’s Teachings.

Moreover, they offered themselves as living examples for every one of their congregations as the holy
image of our Lord Jesus Christ in the life while on earth. So by this meaning, our church’s holy
Fathers shared with St Paul, the Apostle, as they were Fathers for their congregations and for the entire
church in the following generations and forever.

Patrology

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As we believe that the Coptic Orthodox Church is the Holy and Sacred Body of our Lord and Savior Jesus Christ, we also believe that there is a direct and strong connection between our Coptic Church's Fathers, our holy Apostles, and the Lord Jesus Christ Himself.

Therefore, the Faith, which was submitted by our Lord Jesus Christ to His holy Apostles, was the same faith submitted to their holy successors who preserved it and submitted it unchanged to their children throughout all the generations of Coptic Christianity. Without the Apostolic Fathers and those holy Fathers who followed in their footsteps we would not have the blessings of "the authentic and unchanged faith" in which we have today.

# [[Ante-Nicene, Nicene, and Post-Nicene Fathers]]
# [[Role of the Church Fathers]]
# [[Apostolic Fathers]]
# [[Letter of St. Clement]]
# [[St. Polycarp Bishop of Smyrna]]
# [[St. Ignatius of Antioch (The Theophorus)]]
# [[The Shepherd of Hermas]]

The Significance of the Divine Liturgy

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The Divine Liturgy is for the Christian, the meeting place of Heaven and Earth. In it the earthly gifts of
bread and wine, symbolic of earthly life, become the Body and Blood of Our Lord and Savior Jesus
Christ, and those who partake of this food for the soul are joined in a mystical life with Christ. So
through the Divine Liturgy, the Life of Christ is extended into the every-day lives of His children.

When an Orthodox Christian is preparing to partake of the Holy Communion, he must first of all
cleanse his soul through repentance and confession. Without these, the Orthodox Church will not allow
the faithful to Commune. Confession is a whole- hearted acknowledgement of all our sins, errors, and
faults, together with a determination to be good and to live according to the commandments of Christ.
At confession, absolution is received, which is the Church's assurance of God's forgiveness.
Repentance is joined with fasting, and on the day that we receive the Sacrament we must abstain from
food until we have communed.

During the Divine Liturgy all present must stand with reverence and join in the common prayer. Prayer
in the church elevates the soul, diverts the mind from worldly things, and gives the soul peace and
contentment. Prayer must be taught in childhood. One who does not know how to pray, cannot be a
real Christian. The Apostles command us to pray continually, everyday, at home and in traveling,
working or resting. In church, prayer has a special significance because a person here prays not alone
but with many others. A public prayer is a very important part in the Divine Liturgy as well as at all
Divine Services, which are celebrated in the Church. Common prayer of the faithful in the church is
offered in the litanies. Common prayer cultivates Christian sentiments of love, faith and hope.

A Christian upbringing is of the greatest importance. It elevates the mind and heart towards a truly
Christian existence and directs all actions and deeds of a person to the way ordained by the Founder of
Christianity, the God-Man Jesus Christ and His Holy Apostles. Therefore, we should hold fast to the
Orthodox Apostolic Faith, to be true sons of the Church as our forefathers have been before us.
Orthodoxy is our spiritual wealth, which we are obliged to develop while increasing in Faith and Love
of Jesus Christ.

Coptic Liturgies

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The Divine Liturgy or service of the Eucharist was the heart of the Christian worship and prayers in the
early apostolic church and is still nowadays in all traditional and apostolic churches. Its root came
from the Greek word λειτουργια (which is pronounced as Afkhologion), which can be transliterated as
"leitourgia," meaning "the work of the people". In Coptic it is called a ” ̀NaNafora” (which is
pronounced as Anaphora). In Latin, it is called “Liturgy". Divine Liturgy comprises a solemn religious
ceremony, following a carefully prescribed formal ritual. The word is most commonly applied to the
religious ceremonies of our Lord Jesus Christ's sacrifice of His own body and blood. "Eucharist" in
Greek means "Thanksgiving”

== History ==

Divine Liturgy or Eucharist is a New Testament Sacrament instituted by The Lord Jesus Christ
Himself before His passion. The Holy Apostles and Evangelists Matthew, Mark, and Luke, thus in
details describe the institution of the Sacrament of the Eucharist in the Lord's Supper on Good
Thursday: Holy Gospels of St. Matthew 26, 26-29; St. Mark 14, 22-24; St. Luke 22,19-23. "And He
took bread, gave thanks and broke it, and gave it to them, saying, ‘This is My body which is given for
you; do this in remembrance of Me.' Likewise He also took the cup after supper, saying, ‘This cup is
the new covenant in My blood, which is shed for you'" (Luke 22:19-20). The Holy Apostles strictly
fulfilled this command of Christ and celebrated the Sacrament of Communion. So also did the Bishops
and Presbyters of the church which the Apostles founded and ordained, making use of an unwritten
tradition until the 4th Century.

There many liturgies that had been arranged by the Holy Fathers. Historically, it was known that the
Divine Liturgy according to St. James the Apostle was the first Divine Liturgy that used by the early
Apostolic Church in Jerusalem. In our time, our Coptic Orthodox Church uses three Liturgies: (1)
The Divine Liturgy according to St Basil, bishop of Caesarea, (2) The Divine Liturgy according to St
Gregory of Nazianzus, bishop of Constantinople, and (3) The Divine Liturgy according to St Cyril I,
the 24th Patriarch of the Coptic Orthodox Church. St. Cyril’s Divine Liturgy is the same Divine Liturgy
of St. Mark the Evangelist but Pope Cyril rearranged its rituals after adding the litanies. This Divine
Liturgy is one of the oldest liturgies known to the Christian world. Versions of St. Mark's Divine
Liturgy exist in Ge'ez, the ancient language of Ethiopia, which ceased to be a living language in the
14th century A.D., but has been retained as the official and liturgical language of the Coptic Church of
Ethiopia. Many scholars believe that most of the liturgies that exist nowadays are derived from St.
Mark’s Divine Liturgy.

St. Basil’s Divine Liturgy, which is considered the most elegant and elaborate, and the one best suited
to grand occasion, is dedicated specially to the Person of the Omnipotent Father. St. Gregory’s Divine
Liturgy is dedicated to the Person of our Divine Redeemer, for He dwells particularly on his
Incarnation, Passion, Death, Resurrection and Ascension. Again, St. Cyril’s Divine Liturgy is
dedicated to the Person of the Omnipotent Father. The Divine Liturgy according to St. Basil is the one
used most of the year; St. Gregory's Divine Liturgy is used during the feasts and on certain occasions;
only parts of St. Cyril's Divine Liturgy are used nowadays, however, some priests and bishops used to
pray St. Cyril’s Divine Liturgy during the great holy lent as His Holiness Pope Cyril the sixth and
Father Bishoy Kamel.

The Divine Liturgy was composed by the Holy Apostles The Lord Jesus Christ taught to them after
His resurrection appeared to them: "to whom He also presented Himself alive after His suffering by
many infallible proofs, being seen by them during forty days and speaking of the things pertaining to
the kingdom of God" (Acts 1:3).

Ritually, all liturgies including our three liturgies follow the same order as set and taught to us by the
Lord Jesus Christ Himself: "And as they were eating, Jesus took bread, blessed it and broke it, and
gave it to the disciples and said, 'Take, eat; this is My body.' Then He took the cup, and gave thanks,
and gave it to them, saying, 'Drink from it, all of you. For this is My blood of the new covenant, which
is shed for many for the remission of sins'" (Matthew 26:26-28).

About thirty years later, in his letter to Corinthians, St. Paul the Apostle mentioned this great
sacrament: "For I received from the Lord that which I also delivered to you: that the Lord Jesus on
the same night in which He was betrayed took bread; and when He had given thanks, He broke it and
said, 'Take, eat; this is My body which is broken for you; do this in remembrance of Me.' In the same
manner He also took the cup after supper, saying, 'This cup is the new covenant in My blood. This do,
as often as you drink it, in remembrance of Me.’ For as often as you eat this bread and drink this cup,
you proclaim the Lord’s death till He comes" (Corinthians-1 11:23-26).

== Structure ==

The Divine Liturgy consists of three parts: (1) The Offer of Oblation; (2) The Divine Liturgy of the
Catechumens; and (3) The Divine Liturgy of the Faithful. The main subsections of almost all
traditional liturgies including Coptic ones are: (1) Prayer of Thanksgiving, (2) Prayer of Consecration,
(3) Prayer of Fraction, and (4) Prayer of Communion.

== St. Basil ==

The Divine Liturgy of St. Basil is considered the most common Divine Liturgy used in the Coptic
Orthodox Church and most of the other Orthodox Churches around the world. It is dedicated specially
to the Person of the Omnipotent Father. St. Basil’s Divine Liturgy was established at the end of the 4th
century, and derived mainly from the Divine Liturgy of St. Mark the Evangelist. As in all other
liturgies, Vespers and Matins prayers always precede the service of the Divine Liturgy itself.

St. Basil’s Divine Liturgy which is the most commonly used Divine Liturgy in our Coptic Church
includes the following as its main subsections within the three sections mentioned above: (1) Offering
of the bread (Lamb); (2) The Circuit; (3) The Prayer of Thanksgiving; (4) Absolution; (5) The
Intercessions: St. Mary, the Archangels, the Apostles, St. Mark, St. Mena, St. George, Saint of the
day, the Pope and bishops; (6) Readings: 3 Passages from Pauline Epistles, Catholic Epistles, and Acts;
(7) Synaxarium: The Saints of the day; (8) The Holy Gospel with an introductory prayer and Psalm
reading; (9) Supplications for the Church, the fathers, the congregations, the president, government,
and officials; (10) The creed (Nicene creed of St. Athanasius, the 20th Coptic Pope); (11) The Prayer
of reconciliation; (12) Holy, Holy, Holy; (13) Crossing the offerings; (14) Prayer of the Holy Spirit
invocation and outpouring; (15) Supplications for the Church unity and peace, the fathers, the priests,
the Place, the (Nile) water (or the vegetation or the Crops), and the offerings; (16) Memory of the
congregation of Saints; (17) Introduction to the sharing of the Holy Communion; (18) The fraction of
the bread; (19) The profession and declaration of Orthodox faith; (20) The Holy Communion; (21)
Psalm 150 and appropriate hymns (concurrently with the offering of the Holy Communion); (22)
Benediction; and (23) The Eulogia.

== St. Gregory ==

The Divine Liturgy according to St. St Gregory of Nazianzus (St. Gregory the Theologian), bishop of
Constantinople is dedicated to the Person of our Divine Redeemer, for He dwells particularly on his
Incarnation, Passion, Death, Resurrection and Ascension. Our priests and bishops usually pray this
Divine Liturgy in the great feasts of the church especially the Nativity, Epiphany and Resurrection
feasts. St. Gregory’s writings and homilies including his Divine Liturgy are poetries characterized by
great theologian sense and deep meditations in the great love of the Second Person of the Holy Trinity
for His Incarnation and His Suffering and Crucifixion. Through out the Divine Liturgy St. Gregory
portrays the history of salvation since the first sin that committed by Adam and Eve in the Paradise of
Eden and the wisdom of the Godly plan to save the human race along the history.
The Divine Liturgy according to St. Gregory is similar to that of St. Basil in its first part, The Offer of
Oblation, but the prayer of the Prothesis of the Bread and the Wine that is directed to the Son that the
priest prays before the absolution of the servants is replaced by the prayer of Absolution to the Father.
After the reading of the Holy Gospel, the order of St. Gregory’s Divine Liturgy is as follow: (1) The
prayer of the veil; (2) the prayer of reconciliation to the Son; (3) The anaphora; (4) The Institution
prayer; (5) The short litanies; (6) The commemoration of saints; (7) Introduction to the fraction; (8)The
Fraction; (9) The prayer after “Our Father”; (10) The prayer of submission to the Son; (11) The prayer
of absolution to the Son; (12) The confession; (13) The prayer of thanksgiving to the Son after the
distribution of the Holy Mysteries; (14) The prayer of submission to the Son after the distribution of
the Holy Mysteries; and (15) The dismissal prayer and blessing with distributing the Eulogia as
mentioned in St. Basil’s Divine Liturgy.

== St. Cyril ==

The Divine Liturgy of St. Cyril is the Coptic version of the Greek Liturgy that was instituted by the
Holy Apostle, St. Mark the Evangelist. It is dedicated to the Person of the Omnipotent Father of the
Holy Trinity. St. Cyril, the Pillar of the faith, the 24th Pope of Alexandria added the short and long
litanies and deacon’s recites. Eighteen litanies are instituted in St. Cyril’s Divine Liturgy, seven
litanies before the commemoration of the saints and eleven litanies after. This Divine Liturgy is used in
our Coptic Churches during lent. The first part of the Divine Liturgy is similar to that of St. Basil up to
the Gospel’s reading, then after that, the arrangement of the Divine Liturgy is as follow: (1) The prayer
of the veil; (2) The Creed; (3) The prayer of Reconciliation by St. Severus, Patriarch of Antioch or St.
John; (4) The Anaphora; (5) The Litany of peace; (6) The litany of the sick; (7) The litany for the
travelers; (8) The litany for the waters of the rivers; (9) The litany for the seeds and the herbs; (10) The
litany for the air of heaven; (11) The litany for the leader; (12) The commemoration of the saints; (13)
The litany for the departed; (14) The litany for the Oblations; (15) The litany for the Patriarch; (16)
The litany for the bishops; (17) The litany for the rest of the Orthodox; (18) The litany for the place;
(19) The litany for those who are standing in this place; (20) The litany for those who are have asked
us for prayer; (21) The litany for the servant priest; (22) The litany for the priesthood; (23) The litany
for the assemblies; (24) For You are God; (25) Holy, Holy, Holy; (26) The Institution narrative; (27)
Therefore now, O God; ( 28) For Your People; (29) The prayer of the descent of the Holy Spirit; (30)
Special litany; (31) Introduction to the fraction; (32) The Fraction for the Father; (33) A prayer after
“Our Father”; (34) The prayer of submission to the Father; (35) The prayer of submission to the Son;
(35) Prayer before the confession; (36) The confession; (37) A prayer of thanksgiving to the Father;
(38) The prayer of submission to the Father; and (39) The dismissal prayer and blessing with
distributing the Eulogia as mentioned in St. Basil’s Divine Liturgy.

Coptic Calendar

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All historians have agreed that the Egyptians were the first to calculate time. They divided the year into 12 months, according in their knowledge of the stars. They later discovered the solar year, and became dependent upon it. Each of the 12 months was 30 days long and they added five more days, which they called the small month. Therefore, their year became 365 days long. The final stage of rectifying the calendar, in 238 BC was to add a sixth day to the small month every four years. The beginning of their year was on the first day of the month of Thout, which is the first month of the Coptic year.

The Egyptians named their months after their gods, and chose their names according to the season of the climatic changes for agriculture. They divided the year into 3 main seasons:
# The season of the flood of the Nile (Thout to Koiahk)
# The season of vegetation (Tobi to Paremoude)
# The season of reaping and harvesting (Pachons to Mesori) The small month was a chance for feasts and festivals.

The Coptic months are, in order (Note that the Gregorian Calendar equivalents may change slightly in a leap year):

== Thoout ==

* Named after the god Tegot, Tut or Tuhout, who is the god of wisdom, science, art inventions and divine mysteries for the Egyptians.
* Gregorian Calendar equivalent: September 11 to October 10.

== Paope ==

* Named after Yee-pee or Ha-pee, the god of the Nile or of Thebes, who is also the god of vegetation, because in this month the face of the earth becomes green with vegetation.
* Gregorian Calendar equivalent: October 11 to November 9.

== Hathor ==

* Named after Hator or Hatho, the goddess of love and beauty, because during this month the lands become lush and green.
* Gregorian Calendar equivalent: November 10 to December 9.

== Koiahk ==

* Named after Ka-Ha-Ka, the god of good, who is the sacred bull Apis.
* Gregorian Calendar equivalent: December 10 to January 8.

== Tobe ==

* Named after the god Amso or Khem, who is a form of the God Amoun-ru, the god of Thebes in Upper Egypt; he is the god of the growth of nature because much rain falls during this month.
* Gregorian Calendar equivalent: January 9 to February 7.

== Meshir ==

* Particular to the genius of wind, because the storms and wind occur much during this month. It is the month in which the summer heat begins.
* Gregorian Calendar equivalent: February 8 to March 9.

== Paremhotep ==

* Named after the god Mont, which is the god of war. During this month the temperature is high and thus the Egyptians called it the month of the sun.
* Gregorian Calendar equivalent: March 10 to April 8.

== Parmoute ==

* Named after Renno, the god of severe wind or death. During this month the season of vegetation ends and the earth becomes dry.
* Gregorian Calendar equivalent: April 9 to May 8.

== Pashons ==

* Named after Khonso, the god of the moon, on of the Thebic trinity and the son of Amoun-Ru and Mout.
* Gregorian Calendar equivalent: May 9 to June 7.

== Paone ==

* Named after Khenti, on the names of Horus or the sun. It means "the god of metals".
* Gregorian Calendar equivalent: June 8 to July 7.

== Epep ==

* Named after Api-fee or Abib, who is the big serpent which Horus (the sun), the son of Osiris, killed to revenge for his father.
* Gregorian Calendar equivalent: July 8 to August 6.

== Mesore ==

* Particular to the birth of the sun or what is known as the "summer shift".
* Gregorian Calendar equivalent: August 7 to September 5.

== Little Month ==

* It has 5 days in three successive years and 6 days in the leap year.
* Gregorian Calendar equivalent: September 6-10.

Universality and Timelessness of Tradition

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Another characteristic, that the Tradition of the Church is universal in space and time. Indeed,
the Church with all her members, always, from the time of her inception until the end of time,
accepts and teaches everywhere the redemptive work of Christ. This does not mean that the
Church and Her Tradition move within numerical, geographical or chronological limits. The
Church and Her Tradition, although they live in history, are beyond history. They have eternal
value, because Christ, the Founder of the Church, has no beginning and no end. In other words,
when the universality of the Church Tradition is mentioned, it refers to the gift of the Holy Spirit,
which enables the Church to preserve until the end of time the Apostolic truth unadulterated,
unbroken, and unaltered. This is true because Tradition expresses the common Orthodox mind of
the whole Church against all heresies and schisms of all times. In other words, Tradition is a gift
of the Holy Spirit, a living experience, which is relived and renewed through time. It is the true
faith, which is revealed by the Holy Spirit to the true people of God.

Tradition, therefore, cannot be reduced to a mere enumeration of quotations from the Scriptures
or from the Fathers. It is the fruit of the incarnation of the Word of God, His crucifixion and
resurrection as well as His ascension, all of which took place in space and time. Tradition is an
extension of the life of Christ into the life of the Church. According to St. Basil, it is the
continuous presence of the Holy Spirit: "Through the Holy Spirit comes our restoration to
paradise, our ascension into the kingdom of heaven, our return as adopted sons, our liberty to
call God our Father, our being made partakers of the grace of Christ, our being called children
of light, our sharing in eternal glory, and, in a word, our being brought into a state of a 'fullness
of blessing' (Rom. 15: 29), both in this world and in the world to come..."
This description by St. Basil gives the true "existential" dimensions of the Holy Tradition of the
Church. For the Orthodox, therefore, Tradition is not a static set of dogmatic precepts, or the
uniform practices of the liturgical ritual of the Church. Although Church Tradition includes both
doctrinal and liturgical formulas and practices, it is more properly the continuous transfiguration
of the people of God, through the grace of our Lord Jesus Christ, the love of God the Father and
the communion of the Holy Spirit, as experienced in the daily life of the Church. This does not
mean that Tradition is something abstract and theoretical or that it ignores the daily needs of
human nature. On the contrary, the "rule of faith" becomes every day the "rule of worship."
Doctrine, prayer, moral guidance, and liturgical practices are indispensable parts of Holy
Tradition.

In this context, the Ecumenical Councils are an integral part of the ongoing Tradition of the
Church and are of great importance. The first Council Synod of the Church was the Apostolic
Synod, which took place in Jerusalem in 51 A.D. Later, bishops used to meet either locally, or on
the "ecumenical" or universal, the all-encompassing level of the universal Christian church in
order to discuss and solve serious dogmatic and canonical issues which had arisen. The Orthodox
Church accepts the following three Ecumenical Councils: The Council of Nicea in 325, which
discussed and condemned Arianism, the Council of Constantinople in 381 which principally
condemned Apollinarianism and the Council of Ephesus in 431, which condemned
Nestorianism.

These Ecumenical Councils became instruments for formulating the dogmatic teachings of the
Church, for fighting against heresies and schisms and promoting the common and unifying
Tradition of the Church which secures her unity in the bond of love and faith. Although
convened by the emperors, the Church Fathers who participated came from almost all the local
dioceses of the Roman Empire, thus expressing the faith and practice of the Universal Church.
Their decisions have been accepted by the clergy and the laity of all times, making their validity
indisputable. The Fathers followed the Scriptures as well as the Apostolic and Patristic Tradition
in general, meeting under the guidance of the Holy Spirit. St. Constantine the Great, who
convened the First Ecumenical Council at Nicea, wrote that: "... the resolution of the three
hundred holy bishops is nothing else than that the determination of the Son of God, especially of
the Holy Spirit, pressing upon the minds of such great men brought to light the divine purpose."
(Socrates, Church History, 1:9).

Thus, the Ecumenical Councils and also some local councils, which later received universal
acceptance, express the infallible teaching of the Church, a teaching which is irrevocable. In
sum, the Ecumenical Councils, together with the Scriptures and the Patristic writings, are the
universal voice of the Church. The position of the Ecumenical Councils in the Church and their
universal authority is enhanced by the fact that they issued not only dogmatic definitions of faith,
but also formulated important canons of the Church which concern Orthodox spiritual life and
help the individual in the growth of his life in Christ.

It is interesting to emphasize another form of the Synodical system, which accentuates the
importance of Tradition: the Eucharist itself. In the Eucharist, all Orthodox Christians meet
together and in absolute agreement, in doctrine and practice witness the presence of the Holy
Trinity on the altar of the Church. The bishop and the priest pray to God the Father to send the
Holy Spirit and transform the bread and wine into the very body and blood of Christ. All the
faithful present are called to receive Communion and become active members of the Body of
Christ. In the liturgy, as it was instituted by the Lord Himself, the whole Church meets every day
to proclaim and live the oneness and the unity of faith in Jesus Christ. In the Orthodox liturgy,
we see all the history of Tradition embodied in the body and blood of Christ. Eucharist shows
that Tradition is a dynamic way of life unfolding continuously in the liturgical framework of the
Church. By participating in the Eucharist, we proclaim our Tradition as living and active
members of the Church.

Thus, the Tradition of the Church is a living reality, which the Orthodox Christian must live
daily in a mystical way. By adhering to the teaching of the Scriptures, the Ecumenical Councils,
and the Patristic writings, by observing the canons of the Church, by frequently participating in
the Eucharist, where Tradition becomes an empirical reality, we are members of the Body of
Christ and are led to the "contemplation of God" as St. Neilos wrote. Indeed, it is true what St.
Gregory of Nyssa wrote “The man's life is a strenuous and endless ascent towards God, that is,
deification (theosis)”.

Orthodox Tradition, therefore, is not a dead letter, a collection of dogmas and practices of the
past. It is the history of salvation. It is the life of the Holy Spirit, who constantly illuminates us in
order for all Orthodox Christians to become sons and daughters of God, living in the Divine light
of the All-blessed Trinity.

Evidences of Existence of Tradition

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The Lord Jesus Christ followed the oral discipline in teaching that was common among Jewish
Rabbis during His time on earth. So the Lord instructed disciples through living teachings that
means the teachings acquired during living discipleship and so He told his disciples to go
everywhere in the world to disciple and teach what He taught them (Matthew 28:19&20).
Likewise, St. John the Beloved said “that which we have seen and heard we declare to you that
you also may have fellowship with us and truly our fellowship is with the Father and His Son
Jesus Christ” (1 John 3 &4).

Our Apostles themselves when they founded churches declared and ministered with the Holy
Gospel orally. They set their successors and those set their successors and so on and each
generation declared the Christian teachings orally in perfect honesty. And so St. Paul said to his
disciple St. Timothy “And the things that you have heard from me among many witnesses,
commit these to faithful men who well be able to teach others also” (2 Timothy 2:2). The three
words (heard, commit, teach) mean tradition in its perfect meaning. Eusebius of Caesarea wrote:
“our apostles ministered with the mysteries of Kingdom of Heaven without writing many books
but through the living fellowship and discipleship”.

All believers accepted the faith through ministry and hearing of teachings of the Apostles and so
we read about believing of Eunuch of Candace, the Queen of Ethiopia and Cornelius through
hearing of teaching by St. Philip and St. Peter.

The evidences of tradition in the apostolic writings include (1) St. John the Beloved said “And
truly Jesus did many other signs in the presence of his disciples which are not written in this
book. But these are written that you may believe that Jesus is the Christ the Son of God and that
believing you may have life in His name” (John 20:30&31). (2) Holy Books of the Gospel don’t
contain all teachings of the Lord Jesus Christ as St. John said “I had many things tow write but I
do not wish to you with pen and ink. But I hope to see you shortly, and we shall speak face to
face” (3 John 13 &14). (3) St. Luke said “To whom he also presented Himself alive after His
suffering by many infallible proofs, being seen by them during forty days and speaking of the
things pertaining to the Kingdom” (Act 1:3). But not one of the evangelists recorded these
things. (4) The Apostles sent St. Paul and St. Barnabas to declare the decision of the Council of
Jerusalem to the believers “It seemed good to us, being assembled with one accord to send
chosen men to you with our beloved Barnabas and Paul, men who have risked their lives for the
name of our Lord Jesus Christ. We have therefore sent Judas and Silas who will also report the
same thing by word of mouth” (Acts 15: 25-27). (5) St. Paul said “For I received from the Lord
that which I also delivered to you that the Lord Jesus on the same night in which He was
betrayed took bread (I Corinthians 11:23). (6) Also, St. Paul said “And the rest I will set in
order when I come” (1 Corinthians 11:34). (7) St. Paul ordered his disciple Titus bishop of Crete
“For this reason I left you in Crete that you should set in order the things that are lacking and
appoint elders in every city as I commanded you” (Titus 1:5). (8) St. Paul said to the Philippians
“The things which you learned and received and heard and saw in me these do and the God of
peace will be with you” (Philippians 4:9). (9) St. Paul encouraged his disciple St. Timothy
saying “Hold fast the pattern of sound words which you have heard from me, in faith and love
which are in Christ Jesus” (2 Timothy 1:13). (10) Also, to the Thessalonians, St. Paul said
“Therefore, brethren stand fast and hold the traditions which you were taught whether by word
or our epistle” (2 Thessalonians 2:15). So traditions are equal to the writing books. (11) “But we
command you, brethren, in the name of our Lord Jesus Christ that you withdraw from every
brother who walks disorderly and not according to the tradition which have received from us” (2
Thessalonians 3:6). (13) St. Paul praised the Corinthians because they kept the tradition “Now I
praise you, brethren, that you remember me in all things and keep the traditions just as I
delivered them to you” (1 Corinthians 11:2). (14) St. Paul told the Ephesians priests “I have
shown you in every way, by laboring like this, that you must support the weak. And remember the
words of the Lord Jesus, that He said, It is more blessed to give than to receive” (Acts 20:35).
You should note that these words were not mentioned in any Holy Book of the Holy Gospel so
from where St. Paul obtain these words? And the word “remember” denotes that this saying was
common.

Our Apostolic Fathers in their writings support traditions that they had from the Apostles: (1)
Eusebius of Caesarea wrote that St. Ignatius during his trip to martyrdom used to support the
Churches encouraging them to commit themselves to the traditions of the Apostles. (2) Papias
the disciple of St. John the beloved wrote: “what was to be got from books was not so profitable
to me as what came from the living and abiding voice”. (3) St. Polycarp the Martyr commanded
the Philippians to commit themselves to the traditions of the Apostles against the heretics.

The Patristic Tradition

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It could be said that Tradition, as an historical event, begins with the Apostolic preaching and is
found in Scriptures, but it is kept, treasured, interpreted, and explained to the Church by the Holy
Fathers, the successors of the Apostles. Using the Greek term Pateres tes Ecclesias, the Fathers
of the Church, this "interpretive" part of the Apostolic preaching is called "Patristic Tradition."
The Fathers, men of extraordinary holiness and trusted orthodoxy in doctrine, enjoyed the
acceptance and respect of the universal Church by witnessing the message of the Gospel, living
and explaining it to posterity. Thus, Apostolic Preaching or Tradition is organically associated
with the Patristic Tradition and vice versa. This point must be stressed since many theologians in
the Western churches either distinguish between Apostolic Tradition and Patristic Tradition, or
completely reject Patristic Tradition.

St. Irenaues wrote: “For the Orthodox Christian, there is one Tradition, the Tradition of the
Church, incorporating the Scriptures and the teaching of the Fathers. This is the preaching of the
truth handed down by the Church in the whole world to Her children" St. Athanasius the
Apostolic, the Great "Pillar of Orthodoxy," gave the most appropriate definition of the Church's
Tradition: "Let us look at the very tradition, teaching, and faith of the catholic Church from the
very beginning, which the Logos gave, the Apostles preached, and the Fathers preserved. Upon
this the Church is founded

In retrospect, Tradition is founded upon the Holy Trinity, it constantly proclaims the Gospel of
Christ, it is found within the boundaries of the Christian Church, and it is expounded by the
Fathers.

The Apostolic Tradition

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Church’s Tradition during the Apostolic Age is a very important issue because most of our
rituals depend on this tradition. The Apostolic tradition encompasses what the Apostles lived,
saw, witnessed and later recorded in the books of the New Testament. The bishops and
presbyters, whom the Apostles appointed as their successors, followed their teachings. Those
who deviated from this apostolic teaching were cut off from the Church. They were considered
heretics for they believed differently from the Apostles and their successors, thus separating
themselves from the Church. This brings into focus the Church as the center of unity of all
Christians. This is the ecclesiastical or ecclesiological characteristic of Tradition.

The Church is the image and reflection of the Holy Trinity since the three persons of the Holy
Trinity live, indwell, and act in the Church. The Father offers His love, the Son offers His
obedience, the Holy Spirit His comfort. Only in the historical Church can we see, feel, and live
the presence of the Holy Trinity in the World. In describing this reality St. Paul writes: "So he
came and proclaimed the good news: peace to you who were far off, and peace to those who
were near by; for through him we both alike have access to the Father in the one Spirit. Thus you
are no longer aliens in a foreign land, but fellow-citizens with God's people, members of God's
household. You are built upon the foundation laid by the Apostles and prophets, and Christ Jesus
Himself is the cornerstone. In him the whole building is bonded together and grows into a holy
temple in the Lord. In him you too are being built with all the rest into a spiritual dwelling of
God" (Ephesians 2:17-22).

The unity of the Holy Trinity, being the fundamental reality in the Church and of the Church,
also requires a real unity among all its members in all generations. All the members of the
Church (those who are departed and those who still live on the earth) live in the bond of love and
unity through the Holy Trinity. This truth is described by St. Peter: "But you are a chosen race, a
royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of
Him who called you out of the darkness into His marvelous light. Once you were no people, but
now you are God's people; once you had not received mercy, but now you have received mercy."
(1 Peter 2: 9-10).

The Church was established as a historical reality on the day of Pentecost, with the descent of the
Holy Spirit upon the Apostles: "While the day of Pentecost was running its course they were all
together in one place, when suddenly there came from the sky a noise like that of a strong
driving wind, which filled the whole house where they were sitting. And there appeared to them
tongues like flames of fire, dispersed among them and resting on each one. And they were all
filled with the Holy Spirit and began to talk in other tongues, as the Spirit gave them power of
utterance" (Acts 2: 1-4). Only in this Church, where the Holy Trinity lives and acts constantly
could the teaching of Christ, the very revelation of truth, as received and transmitted by the
Apostles, abide and be sustained. Thus truth in its fullness does not exist outside the Church, for
there is neither Scripture, nor Tradition. This is why St. Paul admonishes the Galatians that even
if an angel from heaven preaches another gospel to them, he must be condemned: "If any man
preach any other gospel to you than that you have received let him be condemned" (1:8-9). And
he writes to his disciple Timothy to follow strictly the "precepts of our faith" and the "sound
instructions" he received from him and avoid "godless myths" (1 Tim. 4: 4-7). He also
admonishes the Colossians to avoid "merely human injunctions and teachings" (2: 22), and to
follow Christ: "Therefore, since Jesus was delivered to you as Christ and Lord, live your lives in
union with Him. Be rooted in Him; be built in Him; be consolidated in the faith you were taught;
let your hearts overflow with thankfulness. Be on your guard; do not let your minds be captured
by hollow and delusive speculations, based on traditions of man-made teaching and centered on
the elemental spirits of the universe and not on Christ. For it is in Christ that the complete being
of the Godhead dwells embodied, and in Him you have been brought to completion" (Colossians.
2: 6-8).

As it is clear, Church’s Tradition includes all teachings and religious rituals that the Apostles
gave to their successors orally through discipleship and Christian life day by day and these
teachings and rituals were transmitted generation after generation without any adding or deletion
to our day. It is not necessary to find for every teaching or ritual a verse or verses in the Holy
Gospel as the Holy Gospel does not include whole disciplines of teachings and rituals but it
offers us the faith that the Lord Jesus Christ is the Son of God to have the eternal life through His
name (John 20:31). Therefore, the Church considers the tradition is the second source of
Christian teaching after the Holy Bible. It is historically accepted that Christian teachings in the
early Church were through tradition before writing of any Book of The Holy Gospel or Epistles.

St. Clement, Bishop of Rome (second century A.D.), and probably a disciple of the Apostle Paul
himself, described this historical truth: "The Apostles preached to us the Gospel received from
Jesus Christ, and Jesus Christ was God's Ambassador. Christ, in other words, comes with a
message from God, and the Apostles with a message from Christ. Both these orderly
arrangements, therefore, originate from the will of God. And so, after receiving their instructions
and being fully assured through the Resurrection of our Lord Jesus Christ, as well as confirmed
in faith by the word of God, they went forth, equipped with the fullness of the Holy Spirit, to
preach the good news that the Kingdom of God was close at hand. From land to land,
accordingly, and from city to city they preached; and from among their earliest converts
appointed men whom they had tested by the Spirit to act as bishops and deacons for the future
believers" (Letter to the Corinthians, chapter 42).

One can clearly see how the message of salvation originating from God the Father was taught by
Jesus Christ, witnessed to by the Holy Spirit, preached by the Apostles and was transmitted by
them to the Church through the clergy they themselves appointed. This became the "unerring
tradition of the Apostolic preaching" as it was expressed by Eusebius of Caesarea, bishop of the
fourth century, who is considered the "father" of Church History.

Church Tradition

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The term "tradition" comes from the Latin word traditio. In theological terms it means any teaching or practice which has been transmitted from generation to generation throughout the life of the Church.

# [[The Apostolic Tradition]]
# [[The Patristic Tradition]]
# [[Evidences of Existence of Tradition]]
# [[Universality and Timelessness of Tradition]]

The Sacrament of Matrimony

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“It is not good that man should be alone; I will make him a helper comparable to him.” (Gen 2:18)

This lecture is adapted from ‘The Church Sacraments’ by Habib Guirgess.

Marriage is and has been a universal practice for almost every civilized culture throughout history,
yet it is considered to be a Sacrament in the Orthodox Church. A Sacrament is a visible form of an invisible
grace, it’s a mystery, an open door through which mankind passes from the realm of the physical and earthly,
into the reality of the spiritual and heavenly – the realm of communion with God. A Sacrament is seen
through the context of created reality (for example, wine and bread in the Eucharist, water in Baptism, and
oil in Confirmation, etc…). This created reality is then projected into the Kingdom of God and transformed
into a higher reality, which belongs to the spiritual realm. As a result of Lord Jesus Christ’s work of
redemption, marriage is raised to a new level that transcends human procreation and legal contracts.

Marriage is, on one level, a created reality, which is indeed a universal practice. Men and women are
attracted to each other, fall in love, and marry. But this created reality of marriage can be assumed into the
Kingdom of God and sanctified. When a man and a woman come to the Church to be married, they are
experiencing the transfiguration of their earthly marriage into the reality of the Kingdom of God. In the Holy
Gospel according to St. John 2:1-11, we read about Lord Jesus Christ attending a wedding ceremony in
Cana of Galilee. In being at this wedding and in performing His first miracle there, Lord Jesus Christ forever
blesses marriage and sets it apart as “sanctified” way of life. This first miracle performed by the Lord at the
wedding of Cana of Galilee is also symbolic; the transformation of water into wine is symbolic of the
Sacramental transformation of the earthly reality of marriage into something heavenly and spiritual.
(Adapted from an article by Fr. John Meyendorff)

Marriage, as a Sacrament, belongs to an entirely different order than the mere union of man and
woman through civil contract. It basically regards a husband and wife as symbols of another marriage;
namely, the marriage of Lord Jesus and the Church:
* “Wives, submit to your own husbands, as to the Lord … therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything.” (Eph 5:22,24)
* “Husbands, love your wives, just as Christ also loved the church and gave Himself for it … so husbands ought to love their own wives as their own bodies; he who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church.” (Eph 5:25,28-29)

== Institution of the Sacrament ==

Holy Scripture does not explicitly mention when our Lord instituted this Sacrament. Nevertheless,
some fathers have said that He instituted it when He attended and blessed the wedding at Cana of Galilee (Jn
2:1-11) others have said that the Lord instituted it during His discussion with the Pharisees about divorce
when He said, “What God has joined together, let no man separate.” (Mt 19:6)

In any case, St. Paul explicitly calls marriage “a great mystery [Sacrament]” (Eph 5:32)

== Characteristics of an Orthodox Marriage ==

* No mixed marriages: “Do not be equally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever? And what agreement has the temple of God with idols? For you are the temple of the living God.” (2 Cor 6:14-16)
* Monogamy: “Let each man have his own wife, and let each woman have her own husband.” (1 Cor 7:2)
* Divorce is allowed only for sexual immorality reasons, “Whoever divorces his wife, except for sexual immorality and marries another, commits adultery; and whoever marries her who is divorced commits adultery” (Mt 19:9)

== The Goal of an Orthodox Marriage ==

Very often couples get married for the purpose of filling certain needs that they have in their own
personal lives. Therefore, they come to marriage expecting happiness, emotional well-being, personal
satisfaction – without even having to work for them. When they don’t get these things, they feel cheated or
blame their spouse. As Orthodox Christians, we approach marriage very differently. The goal of marriage is
not the fulfillment of one’s needs; rather, the ultimate goal of marriage is heaven.

== FAQ ==

'''St. Paul said, “The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband” (1 Cor 7:14) Is St. Paul permitting the marriage to unbelievers?'''

St. Paul is talking to people who believed and were already married yet their spouses did not accept the
faith. He said before the above verse, “If any brother has a wife who does not believe, and she is willing to
live with him, let him not divorce her. And a woman who has a husband who does not believe, if he is
willing to live with her, let her not divorce him” (1 Cor 7:12-13) then he said, “if the unbeliever departs, let
him depart; a brother or a sister is not under bondage in such cases” (1 Cor 7:15)

The Sacrament of the Anointing of the Sick

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“But to you who fear My name The Sun of Righteousness shall arise with healing in His wings.” (Mal 4:2)

There are two Sacraments for ‘healing’; one for spiritual illness, which is the Sacrament of
Repentance & Confession, the other for physical and psychological illness, which is the Sacrament of the
Anointing of the Sick.

This lecture is adapted from, ‘The Church Sacraments’ by Archdeacon Habib Guirgess.

== Institution of The Sacrament ==

We do not know the exact time or occasion when our Lord instituted this Sacrament, which is no
surprise for there are many things that the Lord did that were not written one by one (Jn 21:25), but we
know that the Lord said:
* “Heal the sick, cleanse the leper.” (Mt 10:8)
* “Whatever city you enter, and they received you … heal the sick who are there.” (Lk 10:8-9)

We also know that the disciples “Anointed with oil many who were sick, and healed them.” (Mk 6:13). It is understood that the apostles, having been sent by the Lord, were instructed to do so.

St. James also said: “Is anyone among you sick? Let him call for the elders (priests) 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. Confess your trespasses to one
another, and pray for one another, that you may be healed.” (Jam 5:14-16)

Here St. James is talking about both the Sacraments of Confession and Anointing of the Sick. This is not
an ordinary means of healing sickness because it is administered by the priests and not by any person. Since
the apostles did not preach their own gospel but delivered to us what they had previously received from the
Lord, Therefore, St. James must have received this teaching directly from the Lord.

== FAQ ==

'''Why do people sometimes receive this Sacrament and yet are not healed?'''

It could be because of their lack of faith, “He did not do many mighty works there because of their
unbelief” (Mt 13:58) or it could be that God in His wisdom sees that this illness is beneficial to the person’s
spiritual life as the case with St. Paul who prayed three times to be healed but God said to him, “My strength
is made perfect in weakness” (2 Cor 12:9). We need to understand that in this Sacrament we do not dictate
to God what to do but rather ask for his mercies.

'''Why does the Church perform this Sacrament to the whole congregation on the last Friday of the Lent?'''

During the Holy Week of Pascha, the Church does not perform this Sacrament and therefore performs it
and anoints the entire congregation on the last Friday of the Lent. Moreover, many are weak from fasting and
this anointing helps them to continue with the scheduled prayers and food abstinence of the Pascha.

Penances & Indulgences

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“If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 Jn 1:9)

This lecture is adapted from ‘The Church Sacraments’ by Archdeacon Habib Guirgess.

== Penance in The Orthodox Concept ==

Although penance would seem to be a punishment, its purpose is not to make retribution for sins, to
pay back a debt, but is rather corrective, medicinal, and instructive to cure the sinner from his sinful habits,
to instruct him regarding both the harmful nature of what he has been doing, and ways to change his life, so
that he should not repeat his sin. Examples of penance are additional fasting periods, prostrations, and /or
delaying the participation in communion.
* “If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten?” (Heb 12:7)
* “When we are judged, we are chastened by the Lord, that we may not be condemned with the world.” (1 Cor 11:32)

== A Biblical Example ==

St. Paul judged that the person who committed sexual immorality should be put away from the
Church of Corinth, “For I indeed, as absent in body but present in spirit, have already judged (as though I
were present) him who has done this deed … put away from yourselves the evil person” (1 Cor 5:3,13) and
when this person’s repentance was complete St. Paul wrote to them saying, “This punishment which was
inflicted by the majority is sufficient for such a man, so that, on the contrary, you ought rather to forgive and
comfort him, lest perhaps such a one be swallowed up with too much sorrow. Therefore I urge you to
reaffirm your love to him” (2 Cor 2:6-8)

== Penance & the Divine Justice ==

The purpose of penances is NOT to satisfy the Divine Justice for the following reasons:
* In the above biblical example we notice that St. Paul recommended the return of the repentant sinner to the Church that shows that the reason for the penance was merely to instruct and correct the person’s behavior.
* All the Church fathers have agreed that these penances are mere spiritual medicines and exercises and hence discontinued them once the desire result was obtained. Now if these practices were to satisfy the divine justice, why discontinue them before completion?
* If the purpose of penances were to satisfy the divine justice, they should have been applied to every single sin, but we notice that the Church reserves these practices for major sins only.
* Holy Scripture teaches us that our Lord Jesus Christ is the unlimited sacrifice that forgives our sins and satisfies the unlimited divine justice.

== Indulgences ==

The Roman Catholic Church teaches that for the satisfaction of God’s justice, a man, even though
forgiven in Repentance and Confession, must bear temporal punishments for his sin here on earth. They
claim that the Sacrament of Repentance & Confession removes only the eternal punishment of our sins – we
must do penance in order to remit the temporal punishment for our sins. If we fail to do that, we will have to
do it in purgatory after we die (if we die in a state of grace). But since man is weak and infirm, in
condescension to him, it is possible to free him from these temporal punishments by virtue of the
superabundant merits of the Savior and saints, which constitute the treasury of the Church and to which the
Pope of Rome has access. These indulgences are not usually given for free but are often sold for money!
They claim that since the Church is one body, and each organ shares in the life of the whole body, so does
each of the faithful can profit from the good works of the saints to make up for his/her sins.

== Orthodox Reply ==

* This teaching has no basis whatsoever in Holy Scripture or Holy Church Tradition which teaches that the only way to forgive sin is through the Blood of our Lord and Savior Jesus Christ not the merits of saints and angels.
* The merits of the Blood of our Lord are not to be bought with money but received through faith and good works.
* The good works and virtues of saints, even though abundant, cannot be overabundant to be distributed among people for the following reasons:
# We and all the saints are required to be perfect as our heavenly Father is perfect, “You shall be perfect, just as your Father in heaven is perfect” (Mt 5:48). Now since this requirement is unlimited, no saint can be said to have reached this perfection let alone share his/her virtues with others.
# Lord Jesus Christ said, “When you have done all those things which are commanded, say, ‘we are unprofitable servants. We have done what was our duty to do’” (Lk 17:10). Where, then, are the overabundant good works?
# St. Paul said, “Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus. Therefore let us, as many as are mature, have this mind; and if in anything you think otherwise, God will reveal even this to you” (Phil 3:13-15). This verse shows that a great saint like St. Paul is not considering himself to have reached the goal, which refutes any talk about overabundance of good works.
* This false teaching has caused the most harm to the Christians, as it was the main reason for the Protestant so-called Reformation and the scattering of the Christians into so many different denominations.

The Saving Repentance

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“There will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance.” (Lk 15:7)

There are many differences between the Orthodox Church and the Protestant denominations
concerning repentance. The following is a summary of these differences:
* Many Protestant denominations emphasize the role of grace in repentance and neglect the human free will and striving. They claim that grace alone will save the person.
* Others consider repentance a mere human work and hence say that it plays no role in salvation since, in their minds, salvation is through faith alone without any human work.
* The practice of repentance itself is different because Protestants concentrate on happiness and joy without giving the spirit an opportunity to regret and feel sorry for the sin.

== Symbol of Repentance in The Old Testament ==

* Salvation in the Orthodox concept is available only through the precious blood of our Lord and Savior Jesus Christ. The Passover lamb was a symbol of our Lord Jesus Christ, “…For indeed Christ, our Passover, was sacrificed for us” (1 Cor 5:7). Through the blood of the lamb, the children of Israel were saved from the fatal plague, “For the Lord will pass through to strike the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the Lord will pass over the door and not allow the destroyer to come into your houses to strike you” (Ex 12:23)
* In this example of the Passover lamb and the doors stricken with blood, we notice a very significant symbolism that highlights the role of repentance in salvation. The Passover lamb must be eaten with unleavened bread (Ex 12:8) and no leaven would be kept in all the quarters for seven days.

“Seven days you shall eat unleavened bread, and on the seventh day there shall be a feast to the Lord.
Unleavened bread shall be eaten seven days, and no leavened bread shall be among you, nor shall leaven be
seen among you in all your quarters.” (Ex 13:6-7)
* The Lord emphasized strongly the removal of leaven from the houses and set a sever punishment of cutting off anyone who would dare to eat leavened bread.

“For whoever eats leavened bread from the first day until the seventh day, that person shall be cut off
from Israel.” (Ex 12:15) - “… You shall eat unleavened bread … For seven days no leaven shall be found in
your houses, since whoever eats what is leavened, that same person shall be cut off from the congregation of
Israel, whether he is a stranger or native of the land. You shall eat nothing leavened; in all your dwellings
you shall eat unleavened bread.” (Ex 12:18,20)
* Leaven is a symbol of evil and sin while unleavened bread is a symbol of righteousness and purity. St. Paul said, “Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth” (1 Cor 5:7-8)
* The removal of leaven (sin) was a symbol of repentance and the seven days represent the whole life because the number (7) is a symbol of perfection. Therefore, though a person may escape the death by the plague through the blood of the lamb, this person will be cut off the congregation if he/she eats leaven, “…unless you repent, you will all likewise perish” (Lk 13:3). Also the Passover lamb was to be eaten with bitter herbs (Ex 12:8) that represent the role of regret and sorrow associated with repentance, “For godly sorrow produces repentance leading to salvation” (2 Cor 7:10). So even though the Passover lamb reminded the Israelites with the joy of salvation, it had to be eaten with bitter herbs. Indeed, “Blessed are those who mourn, for they shall be comforted” (Mt 5:4)

== Biblical Verses About the Importance of Repentance ==

* “Thus says the Lord God: Repent, turn away from your idols, and turn your faces away from all your abominations” (Ezek 14:6). “Repent, and turn from all your transgressions, so that iniquity will not be your ruin… I have no pleasure in the death of one who dies, says the Lord God. Therefore turn and live” (Ezek 18:32)
* “From that time Jesus began to preach and to say: Repent for the kingdom of heaven is at hand.” (Mt 4:17; Mk 1:15)
* “ …I did not come to call the righteous, but sinners to repentance.” (Mt 9:13; Mk 2:17; Lk 5:32)
* “Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent.” (Mt 11:20; Lk 10:13)
* “John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins” (Lk 3:3; Mk 1:4). “Therefore bear fruit worthy of repentance” (Mt 3:8). We know that “without shedding of blood there is no remission” (Rom 6:23). The above verse means that the blood of Lord Jesus Christ will remit only the sins that we repent about.
* When the Lord sent His disciples, it was written, “So they went out and preached that people should repent” (Mk 6:12)
* “…Unless you repent, you will likewise perish.” (Lk 13:3,5)
* “Thus it was written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations.” (Lk 24:46-47)
* “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins.” (Acts 2:38)
* “Repent therefore and be converted, that your sins may be blotted out.” (Acts 3:19)
* “The God of our fathers raised up Jesus whom you murdered by hanging on a tree. Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel.” (Acts 5:30-31)
* “Then God has also granted to the Gentiles repentance to life.” (Acts 11:18)
* “Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent.” (Acts 17:30)
* “…I was not disobedient to the heavenly vision but declared … that they should repent, turn to God, and do works befitting repentance.” (Acts 26:19-20)
* “The Lord is not slack concerning His Promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.” (2 Pet 3:9)
* “Or do you despise the riches of His goodness forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance? But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath.” (Rom 2:4-5)
* In the Holy Book of Revelation, it was written twice, “Repent, … or else” (Rev 2:5,16) also, “As many as I love, I rebuke and chasten. Therefore, be zealous and repent” (Rev 3:19)

== What Exactly is Repentance? ==

“To feel regret over (an action, intention, etc.) As to change one’s mind (Webster’s New
World Dictionary). St. Paul said, “… be transformed by the renewing of your mind” (Rom 12:2) – “Be renewed
in the spirit of your mind” (Eph 4:23) - “For to be carnally minded is death but to be spiri–ually minded is
life and piece” (Rom 8:6). This change in one’s mind must be accompanied by change in one’s actions, “Do
not lie to one another, since you have put off the old man with his deeds, and have put on the new man who
is renewed in knowledge according to the image of Him who created him” (Col 3:9-10) – “Let him who
stole steal no longer, but rather let him labor working with his hands what is good that he may have
something to give to him who has need” (Eph 4:28)

== FAQ ==

'''What is the sin that will never be forgiven?'''

There is no sin without forgiveness except the one without repentance. Our Lord said, “Therefore I say
to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be
forgiven men” (Mt 12:31). The Holy Spirit convicts us of sin (Jn 16:8) if we refuse the work of the Spirit
within us, we will not repent and this is considered blasphemy against the Spirit and consequently it is not
forgiven. So blasphemy against the Spirit means refusing repentance.

'''Why do we have to confess to a priest? Why not burry one’s head in one’s handkerchief and tell God that one is sorry?'''

First of all, confessing to a priest doesn’t mean that you cannot burry your head in your handkerchief
and tell God that you’re sorry. Second, if this method of being sorry is not effective when you are caught by
a traffic policeman, why then should it be effective with God? Since sin is a result of pride “Pride goes
before destruction and a haughty spirit before a fall” (Prov 16:18), it requires humiliation and mortification
of the ego, which is available when one exposes one’s faults to a fellow man. Finally, confessing to a priest
gives you an opportunity to receive guidance and to hear advice, which helps you to resist sin and grow
spiritually.

'''Why confess to a priest? May be he is not as holy as the penitent!'''

That indeed could be, but though he is not holier in his person, he is holier in his power because our
Lord gave this power to His Church – only the Church claims it and only the Church exercises it. The mayor
of a town may not be as good as some of the citizens, but he has the power that the citizens do not have; so it
is with the priest who is an instrument of the Lord. Nevertheless, a confessor should be wise in selecting the
father of confession.

'''How can a human being forgive sins? Isn’t forgiveness for God alone?'''

There are three types of forgiveness:
# God’s Forgiveness
# Peoples’ Forgiveness
# The Priests’ Forgiveness

God’s forgiveness means that He is the Judge of all the earth (Gen 18:25).

People’s forgiveness means their acceptance of other peoples’ apologies and confessions, reconciling with
them and not holding any grudges. As we pray saying, “Forgive us our trespasses as we forgive those who
trespass against us”, here the first two types of forgiveness are combined; God’s & Peoples’.

The priests’ forgiveness is basically the declaration, through the Holy Spirit, of God’s forgiveness. During
our Lord’s incarnation, He was forgiving sins; that is to say that through the instrumentality of the human
nature He was forgiving sins. Here is an anticipation of the fact that it is through humanity that God will
continue to forgive sins; i.e. through those who are endowed with the Sacramental power of ordination to do
so, “Receive the Holy Spirit. If you forgive the sins of any they are forgiven them” (Jn 20:22-23). Man
cannot forgive sins, but God can forgive sins through man as St. Paul explains, “All things are of God, who
has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation … as
though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God.” (2 Cor
5:18,20).

== Comment ==

Notice the difference between the result of the forgiveness of lay people and the forgiveness of the priests:

When someone sins against you, repents and then confesses to you and you forgive their sin, God will
forgive YOU not the confessor (Mt 6:14-15; Mk 11:25-26; Lk 6:37)

When someone repents and confesses to the priest and he forgives their sin, God will forgive the
confessor NOT the priest (Mt 18:18; Jn 20:23)

The Sacrament of Repentance & Confession

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“I acknowledged my sin to You, and my iniquity I have not hidden. I said, ‘I will confess my transgression to the Lord,’ and You forgave the iniquity of my sin.” (Ps 32:5)

In the biological order, when a baby is born, it is generally healthy, but as time goes on, it becomes
subject to diseases that oppress and torment life. In the spiritual order, too, though the soul is made clean and
free from all sin by baptism, it nevertheless contracts stains and spiritual diseases during life. The Sacrament
of Repentance and Confession is for spiritual wounds received after baptism. Original Sin was washed from
the infant in baptism and from the adult, personal sins as well. Fortunately, the Lord is Practical, “For He
knows our frame; He remembers that we are dust” (Ps 103:14). He also knows that the white robe given to
us in baptism is not always kept immaculate. Therefore, in His mercy, He instituted this Sacrament for
spiritual guidance, healing, and reconciliation with Him.

This lecture is adapted from, ‘The Church Sacraments’ By Archdeacon Habib Guirgess.

== Institution of the Sacrament ==

Lord Jesus Christ instituted this Sacrament when He said to His disciples:
* “Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” (Mt 18:18)
* “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.” (Jn 20:22-23)

The above words imply “hearing confessions” because how would the disciples know which sins to
forgive and which sins not to forgive if they did not hear them? Therefore it was written:

* “Many who had believed came confessing and telling their deeds.” (Acts 19:18)

== Roots of the Sacrament in the Old Testament ==

All through the Old Testament, there was a preparation for this Sacrament, in as much as God strove
to induce men to acknowledge their sins before Him:

* To elicit a confession, God asked Adam, “Have you eaten from the tree of which I commanded you that you should not eat? “ (Gen 3:11) Likewise, He asked Cain after killing his brother Abel, “Where is Abel your brother?” (Gen 4:9)
* God ordered the children of Israel to confess their sins:
# “And it shall be, when he is guilty in any of these matters, that he shall confess that he has sinned in that thing … So the priest shall make atonement for him concerning his sin.” (Lev 5:5-6)
# “When a man or woman commits any sin … that person is guilty, then he shall confess the sin that he has done. He shall make restitution for his trespass in full value.” (Num 5:6-7)
# “If they confess their iniquity … then I will remember My covenant…” (Lev 26:40,42)
* King Solomon said, “He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy” (Prov 28:13)
* Joshua said to Achan, “Give glory to the Lord God of Israel, and make confession to Him, and tell me now what you have done; do not hide it from me” (Josh 7:19)
* King David confessed to Nathan the Prophet saying, “I have sinned against the Lord.” (2 Sam 12:13)

It is no surprise then to read that Jerusalem, all Judea, and the entire region around the Jordan went
out to St. John the Baptist and “were baptized by him in the Jordan, confessing their sins” (Mt 3:6). All
these were only types and figures of the Sacrament that was to come because forgiveness became possible
only through the merits of our Lord’s passion.

== Stages (Types) of Confession ==

# Confession to one’s self: This is the first thing one needs to do as Lord Jesus Christ mentioned in His parable of the Prodigal Son that “he came to himself” (Lk 15:17)
# Confession to God: Once a person acknowledges the sin, he/she should lift up his/her heart and confess this sin to God as King David said, “Against You, You only, have I sinned, and done this evil in Your sight” (Ps 51:4)
# Confession to the priest: This is the practice of the Sacrament of Repentance & Confession where the confessor receives spiritual guidance and forgiveness as St. James said, “Is anyone among you sick? Let him call for the elders (priests) of the Church, and let them pray over him, anointing him with oil in the name of the Lord … Confess your trespasses to one another, and pray for one another, that you may be healed” (Jam 5:14,16). When St. James says “pray for one another,” he is referring to the priests praying for the sick and when he says, “confess to one another,” he means the sick confessing to the priests. 4. Confession to the person against whom the trespass was committed: With the guidance and advice of the father of confession, the confessor may be required to confess to the person against whom he/she sinned with the willingness to restore genuine Christian fellowship with that person.

== The Unacceptable Confession ==

Confession without repentance and without hope is not acceptable to God and will not benefit the
person anything. For example, Pharaoh confessed his sin to Moses the Prophet several times and Judas
confessed saying, “I have sinned by betraying innocent blood” (Mt 27:4), but both of them perished.

== The Acceptable Confession ==

# The acceptable Confession must be accompanied by Repentance which is characterized by:
## Contrite heart and regret, “Now, therefore, says the Lord, turn to Me with all your heart, with fasting, with weeping, and with mourning” (Joel 2:12). – “For godly sorrow produces repentance to salvation, not to be regretted; but the sorrow of the world produces death” (2 Cor 7:10)
## Steadfast intention to never go back to sin, “See, you have been made well. Sin no more, lest a worse thing come upon you” (Jn 5:14) – “We are not of those who draw back to perdition” (Heb 10:39) – “It would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. But it has happened to them according to the true proverb: A dog returns to his own vomit, and, a sow, having washed, to her wallowing in the mire” (2 Pet 2:21-22)
## Steadfast faith in Lord Jesus Christ and His grace, “Do not rejoice over me, my enemy; when I fall, I will arise; when I sit in darkness, the Lord will be a light to me.” (Mic 7:8)
# The acceptable Confession must be preceded by self-examination.
# The confessor must:
## Not excuse his/her self, “Do not let your mouth cause your flesh to sin, nor say before the messenger of God that it was an error. Why should God be angry at your excuse and destroy the work of your hands?” (Ecc 5:6)
## Not hide anything from the father of confession, “Pour out your heart like water before the face of the Lord” (Lament 2:19)
## Be truthful in his/her confession, remember Sapphira who lied to St. Peter in her confession (Acts 5)
## Not have any bias toward his/her self, “He who loves his life will lose it” (Jn 12:25)

Orthodox Reply to Protestant Objections

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“Blessed are those who have not seen and yet have believed.” (Jn 20:29)

The basic Protestant objection to the doctrine of real presence is not that it is against Holy Scripture,
but that it is against reason. Protestants do not interpret our Lord’s straightforward words about the
Eucharist symbolically because that is the obvious way to interpret them, but because a literal interpretation
seems to be contrary to reason. The conservative Protestant theologian Louis Berkhof, in his famous work
‘Systematic Theology’, insists that the doctrine of the real presence “… violates the human senses, where it
asks us to believe that what tastes and looks like bread and wine, is really flesh and blood; and human
reason, where it requires belief in the separation of a substance and its properties and in the presence of a
material body in several places at the same time, both of which are contrary to reason.” (Louis Berkhof,
Systematic Theology, Banner of Truth Trust, Edinburg, 1958, p. 652)

Holy Scripture defines faith as “the substance of things hoped for, the evidence of things not seen”
(Heb 11:1). St. Paul said “hope that is seen is not hope” (Rom 8:24). Indeed, we as Orthodox “walk by faith,
not by sight” (2 Cor 5:7). It is ironic that our brethren the Protestants, who insist that faith is the only
requirement for salvation, do not have faith in Lord Jesus Christ’s words concerning the Eucharist. In what
follows, we shall, by the grace of God, provide replies to their most common objections:

This lecture is adapted from ‘The Sacraments of The Church’ by Archdeacon Habib Guirgess.

== Objection 1 ==

'''The Lord said, “The words that I speak to you are spirit, and they are life” (Jn 6:63) This means that His words about eating His flesh and drinking His blood are symbolic.'''

There is a difference between “spiritual” and “spirit”. There is not a single time in the Holy Bible
where the word “spirit” means symbolic. God is Spirit; He is obviously real and not symbolic. Also, since
when does the word “life” mean symbolic? Right before saying that His words are “spirit and life”, our Lord
said that He would ascend into heaven (Jn 6:62). Now, do those Protestants who deny the real presence
actually believe that the Lord ascended symbolically or figuratively to heaven? Or do they believe, like we
do, that He literally ascended to heaven after His Resurrection? So they take part of Lord Jesus Christ’s
words literally and the other part they take symbolically to support their false teaching concerning the
Eucharist. Likewise, Lord Jesus Christ said, “The bread that I shall give is My flesh, which I shall give for
the life of the world” (Jn 6:51). If indeed the flesh that we eat for eternal life is meant in only a figurative
way, then so is the flesh of the crucifixion. Either they are both literal, or they are both figurative.

== Objection 2 ==

'''The Lord said, “Do this in remembrance of Me” (Lk 22:19) Therefore, it is a mere memorial of the crucifixion and death of the Lord.'''

A memorial, in Holy Scripture, is through one of 4 ways:
# ''Substantial (real – true) Memorial'': Like the real manna that was kept in the Arc of the Covenant as a memorial (Ex 16:33-34)
# ''Archaic Memorial'': Like the stones that Joshua the Prophet ordered to be taken from the midst of the Jordan river (Josh 4:9)
# ''Pictorial Memorial'': Like the two Cherubim that God ordered Moses the Prophet to make as a memorial of the heavenly things (Ex 25:17-22)
# ''Documental (written) Memorial'': As concerning the defeat of Amalek (Ex 17:14)

Now in order for the Eucharist to serve as a remembrance of the Lord’s death, it has to fall in one of
the above categories of a memorial. The bread and wine are not ‘archaic memorials’ since they are not the
tools with which the Lord died, they are not ‘pictorial memorials’ because they do not depict the Lord’s
crucifixion, and they are not ‘documental memorials’ for this is what the four Holy Gospels are. Therefore,
in order for the bread and wine to be for the remembrance of the Lord’s death, as He ordered, they must be
transformed to the real body and blood. The same way the real manna was a memorial for itself.

== Objection 3 ==

'''They wonder, “How could the material bread be a spiritual food?”'''

The term “spiritual food” is a biblical term used to describe the manna, which was a symbol of the
Lord and the Eucharist, “All ate the same spiritual food” (1 Cor 10:3-4). Now if the manna that the Israelites
ate and died (Jn 6:49) was called “spiritual food”, shouldn’t the living bread (Jn 6:51) of the Eucharist be
called “spiritual food” as well. This term means that it is a food beneficial to our spirits.

== Objection 4 ==

'''St. Paul said, “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes” (1 Cor 11:26) Since the apostle calls it “bread” then it is not literally changed to the body of the Lord.'''

St. Paul calls it “bread” because to our eyes it is still bread and also because it was actually bread
before the consecration. This doesn’t compromise the fact that it is changed to the real body. For example, it
is written, “For every man threw down his rod, and they became serpents. But Aaron’s rod swallowed up
their rods” (Ex 7:12). Holy Scripture still called them “rods” even though they literally changed to serpents.
This objection brings to mind the Arian heresy, which neglects the clear verses about the Divinity of Lord
Jesus Christ and focus on the verses that speak of His Humanity. Likewise, Protestants neglect the many
clear verses that speak about the real presence of the Lord in the Eucharist and focus on one single verse,
which they misunderstand and misinterpret.

== Objection 5 ==

'''How could the Lord give His disciples His body to eat while He was actually sitting among them?'''

This objection brings to mind the words of the unbelieving Jews who said, “How can this Man
give us His flesh to eat?” (Jn 6:52) Therefore, we shall just quote back the words of our Lord, “Most
assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in
you … My flesh is food indeed, and My blood is drink indeed” (Jn 6:53,55)

== Objection 6 ==

'''How could the Lord give us His blood to drink, while it is forbidden to drink blood?'''

Lord Jesus Christ gives us His blood to drink sacramentally, without the involvement of the senses
and consequently we don’t break the law that forbade drinking blood because the physical appearance of the
wine remains without change. For example, Lord Jesus Christ said to His disciples that He is not going up to
the feast of the tabernacles (Jn 7:8) yet it is written, “He also went up to the feast, not openly, but as it were
in secret” (Jn 7:10). Now our Lord did not lie to His disciple since His going up to the feast was “not
openly, but as it were in secret.” Likewise since we drink the Lord’s Blood “not openly, but as it were in
secret” we are not breaking the law that forbids the drinking of blood.

== Objection 7 ==

'''How could the real body be present in many places at the same time?'''

The same way this real body went through the birth canal of Virgin Mary without affecting her
virginity, walked on the water, entered the upper room while the doors were closed, and ascended into
heaven against the earth’s gravity; miraculously.

== Objection 8 ==

'''How do you know that the words about the Eucharist are not just another parable?'''

The same night of the institution of this Sacrament, the Lord explicitly said, “I will no longer
speak to you in figurative language” (Jn 16:25). Therefore, the disciples said to Him, “See, now You are
speaking plainly, and using no figure of speech!” (Jn 16:29)
Moreover, the Holy Gospel of St. John, where the Lord speaks in length about the Eucharist (Jn 6), does not
contain a single parable!

The Church Fathers & The Real Presence

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“If you do not know, O fairest among women, follow in the footsteps of the flock, and feed your little goats beside the shepherds’ tents.” (Song 1:8)

The early Church Fathers interpreted the Holy Passages about the Eucharist literally. In summarizing the
early Fathers’ teachings on Christ’s Real Presence, renowned Protestant historian of the early Church J. N.
D. Kelly, writes: "Eucharistic teaching, it should be understood at the outset, was in general unquestioningly
realist, i.e., the consecrated bread and wine were taken to be, and were treated and designated as, the Savior’s
Body and Blood" (Early Christian Doctrines, 440).

From the Church’s early days, the Fathers referred to Christ’s presence in the Eucharist. Kelly writes:
"Ignatius roundly declares that. . . the bread is the flesh of Jesus, the cup his blood. Clearly he intends this
realism to be taken strictly, for he makes it the basis of his argument against the Docetists’ denial of the
reality of Christ’s body. . . Irenaeus teaches that the bread and wine are really the Lord’s body and blood. His
witness is, indeed, all the more impressive because he produces it quite incidentally while refuting the
Gnostic and Docetic rejection of the Lord’s real humanity" (ibid., 197–98).

"Hippolytus speaks of ‘the body and the blood’ through which the Church is saved, and Tertullian regularly
describes the bread as ‘the Lord’s body’. The converted pagan, he remarks, ‘feeds on the richness of the
Lord’s body, that is, on the Eucharist’. The realism of his theology comes to light in the argument, based on
the intimate relation of body and soul, that just as in baptism the body is washed with water so that the soul
may be cleansed, so in the Eucharist ‘the flesh feeds upon Christ’s body and blood so that the soul may be
filled with God.’ Clearly his assumption is that the Savior’s body and blood are as real as the baptismal
water. Cyprian’s attitude is similar. Lapsed Christians who claim communion without doing penance, he
declares, ‘do violence to his body and blood, a sin more heinous against the Lord with their hands and
mouths than when they denied him.’ Later he expatiates on the terrifying consequences of profaning the
sacrament, and the stories he tells confirm that he took the Real Presence literally" (ibid., 211–12).

== Ignatius of Antioch ==

"I have no taste for corruptible food nor for the pleasures of this life. I desire the bread of God, which is the
flesh of Jesus Christ, who was of the seed of David; and for drink I desire his blood, which is love
incorruptible" (Letter to the Romans 7:3 [A.D. 110]).
"Take note of those who hold heterodox opinions on the grace of Jesus Christ which has come to us, and see
how contrary their opinions are to the mind of God. . . . They abstain from the Eucharist and from prayer
because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for
our sins and which that Father, in his goodness, raised up again. They who deny the gift of God are perishing
in their disputes" (Letter to the Smyrnaeans 6:2–7:1 [A.D. 110]).

== Justin Martyr ==

"We call this food Eucharist, and no one else is permitted to partake of it, except one who believes our
teaching to be true and who has been washed in the washing which is for the remission of sins and for
regeneration [i.e., has received baptism] and is thereby living as Christ enjoined. For not as common bread
nor common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of
God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been
made into the Eucharist by the Eucharistic prayer set down by him, and by the change of which our blood
and flesh is nurtured, is both the flesh and the blood of that incarnated Jesus" (First Apology 66 [A.D. 151]).

== Irenaeus ==

"If the Lord were from other than the Father, how could he rightly take bread, which is of the same creation
as our own, and confess it to be his body and affirm that the mixture in the cup is his blood?" (Against
Heresies 4:33–32 [A.D. 189]).

"He has declared the cup, a part of creation, to be his own blood, from which he causes our blood to flow;
and the bread, a part of creation, he has established as his own body, from which he gives increase unto our
bodies. When, therefore, the mixed cup [wine and water] and the baked bread receives the Word of God and
becomes the Eucharist, the body of Christ, and from these the substance of our flesh is increased and
supported, how can they say that the flesh is not capable of receiving the gift of God, which is eternal life—
flesh which is nourished by the body and blood of the Lord, and is in fact a member of him?" (ibid., 5:2).

== Clement of Alexandria ==

"’Eat my flesh,’ [Jesus] says, ‘and drink my blood.’ The Lord supplies us with these intimate nutrients, he
delivers over his flesh and pours out his blood, and nothing is lacking for the growth of his children" (The
Instructor of Children 1:6:43:3 [A.D. 191]).

== Tertullian ==

"There is not a soul that can at all procure salvation, except it believe whilst it is in the flesh, so true is it that
the flesh is the very condition on which salvation hinges. And since the soul is, in consequence of its
salvation, chosen to the service of God, it is the flesh which actually renders it capable of such service. The
flesh, indeed, is washed [in baptism], in order that the soul may be cleansed . . . the flesh is shadowed with
the imposition of hands [in confirmation], that the soul also may be illuminated by the Spirit; the flesh feeds
[in the Eucharist] on the body and blood of Christ, that the soul likewise may be filled with God" (The
Resurrection of the Dead [A.D. 210]).

== Hippolytus ==

"‘And she [Wisdom] has furnished her table’ [Prov. 9:2] . . . refers to his [Christ’s] honored and undefiled
body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a
memorial of that first and ever-memorable table of the spiritual divine supper [i.e., the Last Supper]"
(Fragment from Commentary on Proverbs [A.D. 217]).

== Origen ==

"Formerly there was baptism in an obscure way . . . now, however, in full view, there is regeneration in water
and in the Holy Spirit. Formerly, in an obscure way, there was manna for food; now, however, in full view,
there is the true food, the flesh of the Word of God, as he himself says: ‘My flesh is true food, and my blood
is true drink’ [John 6:55]" (Homilies on Numbers 7:2 [A.D. 248]).

== Cyprian of Carthage ==

"He [Paul] threatens, moreover, the stubborn and forward, and denounces them, saying, ‘Whosoever eats the
bread or drinks the cup of the Lord unworthily, is guilty of the body and blood of the Lord’ [1 Cor. 11:27].
All these warnings being scorned and contemned—[lapsed Christians will often take Communion] before
their sin is expiated, before confession has been made of their crime, before their conscience has been purged
by sacrifice and by the hand of the priest, before the offense of an angry and threatening Lord has been appeased, [and so] violence is done to his body and blood; and they sin now against their Lord more with
their hand and mouth than when they denied their Lord" (The Lapsed 15–16 [A.D. 251]).

== Council of Nicaea ==

"It has come to the knowledge of the holy and great synod that, in some districts and cities, the deacons
administer the Eucharist to the presbyters [i.e., priests], whereas neither canon nor custom permits that they
who have no right to offer [the Eucharistic sacrifice] should give the Body of Christ to them that do offer
[it]" (Canon 18 [A.D. 325]).

== Cyril of Jerusalem ==

"The bread and the wine of the Eucharist before the holy invocation of the adorable Trinity were simple
bread and wine, but the invocation having been made, the bread becomes the body of Christ and the wine the
blood of Christ" (Catechetical Lectures 19:7 [A.D. 350]).
"Do not, therefore, regard the bread and wine as simply that; for they are, according to the Master’s
declaration, the body and blood of Christ. Even though the senses suggest to you the other, let faith make
you firm. Do not judge in this matter by taste, but be fully assured by the faith, not doubting that you have
been deemed worthy of the body and blood of Christ. . . . [Since you are] fully convinced that the apparent
bread is not bread, even though it is sensible to the taste, but the body of Christ, and that the apparent wine is
not wine, even though the taste would have it so, . . . partake of that bread as something spiritual, and put a
cheerful face on your soul" (ibid., 22:6, 9).

== Augustine ==

"Christ was carried in his own hands when, referring to his own body, he said, ‘This is my body’ [Matt.
26:26]. For he carried that body in his hands" (Explanations of the Psalms 33:1:10 [A.D. 405]).

"I promised you [new Christians], who have now been baptized, a sermon in which I would explain the
sacrament of the Lord’s Table. . . . That bread which you see on the altar, having been sanctified by the word
of God, is the body of Christ. That chalice, or rather, what is in that chalice, having been sanctified by the
word of God, is the blood of Christ" (Sermons 227 [A.D. 411]).

"What you see is the bread and the chalice; that is what your own eyes report to you. But what your faith
obliges you to accept is that the bread is the body of Christ and the chalice is the blood of Christ. This has
been said very briefly, which may perhaps be sufficient for faith; yet faith does not desire instruction" (ibid.,
272).

== Council of Ephesus ==

"We will necessarily add this also. Proclaiming the death, according to the flesh, of the only-begotten Son of
God, that is Jesus Christ, confessing his resurrection from the dead, and his ascension into heaven, we offer
the un-bloody sacrifice in the churches, and so go on to the mystical thanksgivings, and are sanctified,
having received his holy flesh and the precious blood of Christ the Savior of us all. And not as common flesh
do we receive it; God forbid: nor as of a man sanctified and associated with the Word according to the unity
of worth, or as having a divine indwelling, but as truly the life-giving and very flesh of the Word himself.
For he is the life according to his nature as God, and when he became united to his flesh, he made it also to
be life-giving" (Session 1, Letter of Cyril to Nestorius [A.D. 431]).

The Question of the Real Presence

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“A servant is not greater than his master. If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also.” (Jn 15:20)

This lecture is adapted from ‘The Sacraments of The Church’ By Archdeacon Habib Guirgess.

== Definitions ==

=== Transubstantiation ===

This term, associated with the Roman Catholic Church, is the change of the
substance of bread and wine into the Body and Blood of Lord Jesus Christ occurring in the Eucharist
while all that is accessible to the senses remain as before. "Substance" here means what something is in
itself. A hat's shape is not the hat itself, nor is its color the hat, nor is its size, nor its softness to the touch,
nor anything else about it perceptible to the senses. The hat itself (the "substance") has the shape, the
color, the size, the softness and the other appearances, but is distinct from them. While the appearances,
which are referred to by the philosophical term accidents, are perceptible to the senses, the substance is
not. Oriental and Eastern Orthodox Christians agree that the bread and wine truly and actually become
the body and blood of Christ. They have in general refrained from philosophical speculation, and usually
rely on the status of the doctrine as a "Mystery," something known by divine revelation that could not
have been arrived at by reason without revelation. Accordingly, they prefer not to elaborate upon the
details and remain firmly within Holy Tradition, than to say too much and possibly deviate from the
truth. However, they do speak clearly of a "change" (in Greek μεταβολή) or "metousiosis" (μετουσίωσις)
of the bread and wine. Met-ousi-osis is the Greek form of the word Tran-substantia-tion. (From
Wikipedia, the free Encyclopedia)

=== Consubstantiation ===

This view, especially associated with Marin Luther, attempts to describe the nature
of the Eucharist in concrete metaphysical terms. It holds that the fundamental "substance" of the body
and blood of the Lord are present alongside the substance of the bread and wine, which remain present.
It asserts the simultaneous presence of four essences in the Eucharist: that of the consecrated bread, the
Body of Lord Jesus Christ, the consecrated wine, and the Blood of Lord Jesus Christ; but it differs from
what the Lutherans believe in that it does not assert a "local" presence of the Body and Blood in the
sacramental bread and wine respectively.

=== Memorialism or Real Absence ===

This understanding of the nature of the Eucharist is especially
associated with Zwingli. The Eucharist is nothing but a memorial of the suffering of the Lord, and not a
sacrifice. The bread and wine are mere symbols of the Body and Blood.

== Why Do We Believe in the Real Presence? ==

Generally speaking, there are three reasons why we believe in the real presence of Lord Jesus Christ
in the Sacrament of the Eucharist:
# Biblical Reasons
# Logical Reasons
# Historical Reasons

=== Biblical Reasons ===

==== Symbolic vs. Literal ====

Whenever our Lord Jesus Christ would speak symbolically and yet the Jews would understand His blessed words literally, St. John would point their mistake out:
# “Jesus answered and said to them, ‘Destroy this temple, and in three days I will raise it up.’ So the Jews answered and said to Him, ‘It has taken forty-six years to build this temple, and will You raise it up in three days?’ But He was speaking of the temple of His body.” (Jn 2:19-21)
#“On the last day, that great day of the feast, Jesus stood and cried out, saying, ‘If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.’ But this He spoke concerning the Spirit, whom those believing in Him would receive.” (Jn 7:37-39)
# “Then they said to Him, ‘Who are you?’ And Jesus said to them, ‘Just as I have been saying to you from the beginning. I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things which I heard from Him.’ They did not understand that He spoke to them of the Father.” (Jn 8:25-27)

Lord Jesus Christ said, “The bread that I shall give is My flesh, which I shall give for the life of the
world” (Jn 6:51) but “The Jews therefore quarreled among themselves, saying, ‘How can this Man give us
His flesh to eat?’” (Jn 6:52)

Now, if Lord Jesus Christ was speaking symbolically and the Jews misunderstood Him, why didn’t St.
John point their mistake out as he did previously? The fact that St. John didn’t do that means that Lord Jesus
Christ was indeed speaking literally.

The reply of the Lord reinforces the fact that His words were literal, “Most assuredly, I say to you, unless
you eat the flesh of the Son of Man and drink His blood, you have no life in you … For My flesh is food
indeed, and My blood is drink indeed” (Jn 6:53,55)

==== A Hard Saying ====

When Lord Jesus said, “Most assuredly, I say to you, unless you eat the flesh of the Son of Man and
drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life,
and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He
who eats My flesh and drink My blood abides in Me, and I in him” (Jn 6:53-56), many of His disciples
took Him literally and said, “This is a hard saying; who can understand it?” (Jn 6:60)

Now our Lord Jesus Christ was fully aware that many of His disciples understood His words literally and
were offended, He even said to them, “Does this offend you?” (Jn 6:61) Moreover, St. John said, “From that
time many of His disciples went back and walked with Him no more” (Jn 6:66)

Obviously, if Lord Jesus Christ had only meant that they would eat His flesh and drink His blood
figuratively or symbolically, He would have said so before they walked away for it is written that “He
explained all things to His disciples” (Mk 4:34) But the Lord did not explain and let them go. Therefore, He
meant His words literally and of course not visually or cannibalistically but miraculously and Sacramentaly.

Some people become confused by what Lord Jesus Christ said after the disciples complained. He said, “It
is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are
life” (Jn 6:63). They mistakenly think that this is proof that Lord Jesus Christ is saying that He only means
that the disciples will eat His Flesh and drink His Blood spiritually and not literally. But it is illogical that the
Lord would say that His Flesh “profits nothing” (useless) after saying that it gives life (v 53). Rather, Lord
Jesus Christ is not talking about His Flesh, but about their flesh. He is telling the unbelieving disciples that
they cannot grasp or come to His blessed teaching on the Eucharist by their senses or their flesh which
“profits nothing” for this purpose, but only through faith or Spirit.

==== The Body of the Lord Was Not Broken ====

St. Paul said that our Lord said, “Take, eat; this is My body which is broken for you” (1 Cor 11:24). But
we all know that the Body of our Lord was never broken, “when they came to Jesus and saw that He was
already dead, they did not break His legs … these things were done that the Scripture should be fulfilled,
Not one of His bones shall be broken” (Jn 19:33,36)

The fact that the Lord said that this is His Body “which is broken” affirms that it is not a symbol but
rather the true body because if the bread were a mere symbol, then it shouldn’t be broken for the body on the
cross was never broken. (The symbol should match the thing symbolized)

==== Eating Flesh ====

Whenever the term “eating flesh” occurs in symbolically Holy Scripture, it refers to slander, hate, and
back stabbing:

# “When the wicked came against me to eat up my flesh, my enemies and foes, they stumbled and fell.” (Ps 27:2)
# “You who hate good and love evil; Who strip the skin from My people, and the flesh from their bones; Who also eat the flesh of y people, flay their skin from them.” (Mic 3:2-3)
# “If you bite and devour one another, beware lest you be consumed by one another.” (Gal 5:15)

If we interpret the Lord’s words about eating His Flesh and drinking His Blood symbolically, we fall in
the worst interpretation.

==== Partaking in an Unworthy Manner ====

5. St. Paul said, “He who eats and drinks in an unworthy manner eats and drinks judgment to himself, not
discerning the Lord’s body” (1 Cor 11:29).

To discern means, “To perceive or recognize clearly. To distinguish” (Webster’s New World Dictionary).

This verse clearly proves the transformation of the bread to the real body of the Lord and whoever takes
communion without this faith eats and drinks judgment to himself.

==== Last Supper ====

The words of the Lord about this Sacrament are straightforward and clear:
# “And as they were eating, Jesus took bread, blessed it and broke it, and gave it to the disciples and said, ‘Take, eat; this is My body.’ Then He took the cup, and gave thanks, and gave it to them, saying, ‘Drink from it, all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins” (Mt 26:26-28)
# “And as they were eating, Jesus took bread, blessed it and broke it, and gave it to them and said, ‘Take, eat; this is My body.’ Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it. And He said to them, ‘This is My blood of the new covenant, which is shed for many” (Mk 14:22-24)
# “And He took bread, gave thanks and broke it, and gave it to them, saying ‘This is My body which is given for you; do this in remembrance of Me.’ Likewise He also took the cup after supper, saying, ‘This cup is the new covenant in My blood, which is shed for you” (Lk 22:29-20)

Lord Jesus Christ said clearly, “This is My Body – This is My Blood” who can tell Him “No it is not!”
Indeed, “Let God be true but every man a liar” (Rom 3:4)

==== Cup of Blessing ====

St. Paul said, “I speak as to wise men; judge for yourselves what I say. The cup of blessing which we
bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion
of the body of Christ?” (1 Cor 10:15-16)

How can we possibly have communion with the Body and Blood of Lord Jesus Christ if the bread and
wine were mere symbols?

== Logical Reasons ==

# The words of Lord Jesus Christ about this Sacrament constitute a testimony, “This is My Body, This is My Blood” also the Lord testified that His Body is food indeed and His Blood is drink indeed (Jn 6:56). A testimony must be literal without figurative or symbolic language.
# The words of Lord Jesus Christ about this Sacrament constitute a covenant, “This cup is the new covenant” (Lk 22:20) – “Whoever eats My flesh and drinks My blood has eternal life” (Jn 6:54). The words of a covenant must be literal. (Would you write a contract in symbolic words?)
# Symbols and analogies must have a kind of resemblance to what they symbolize. For example, the brazen serpent and the crucifixion of the Lord, Jonah in the belly of the fish and the burial of the Lord, the story of offering Isaac the beloved son of his Father, and the offering of the only Begotten Son, etc. The bread, which is broken, cannot be a symbol of the intact body of our Lord. Notice that because the Passover lamb was a symbol of the Lord, no bone was broken from it (Ex 12:46)
# The saving spiritual blessings that are associated with this Sacrament (Jn 6: 51-59) cannot be attributed to eating mere bread unless this bread is truly transformed into the true body of the Savior.
# The severe punishments that reach death (1 Cor 11:31) cannot be associated with eating mere bread and drinking mere wine unless they are truly transformed to the Body and Blood of Lord Jesus Christ.
# It is written about the cup that it is for the remission of sins (Mt 26:26-27). The only way this can be true is for the mixture in this cup to be transformed to the real blood of the Savior for “without shedding of blood there is no remission” (Heb 9:22)

== Historical Reasons ==

# All apostolic Churches universally agree about the real presence of the Lord in the Sacrament of the Eucharist in spite of their disagreements on many other issues.
# All Eastern and Western Church Fathers have agreed, without exception, that the words of the Lord about this Holy Sacrament are to be understood literally.
# Martin Luther himself could not dare to deny the presence of the Lord in the Eucharist (although his view was still heretical) and it wasn’t until later that Zwingli came up with the heresy of real absence which most of the Protestants believe today.

== FAQ ==

'''What are the differences with the Roman Catholic Church concerning the Eucharist?'''

There are no differences concerning the belief that the Eucharist is the true Body and Blood of Lord
Jesus Christ. Nevertheless, there are some differences concerning the administration of the Sacrament:
# They consecrate unleavened bread (wafers) even though the very word “artos”, which is used in the Greek text of the gospel in the narration on the institution of the Sacrament, signifies precisely leavened, fermented, risen bread.
# They forbid infants and small children from taking communion. 􀃆 Lord Jesus Christ said about the children, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven” (Mt 19:14). In fact the little children are the most worthy individuals to take communion and the adults need to take them as examples for indeed, “unless you are converted and become as little children, you will by no means enter the kingdom of heaven” (Mt 18:3)
# They allow people to partake of the Holy Body without partaking of the Holy Blood. Lord Jesus Christ administered both His Body and His Blood to His disciples and He said about the cup “Drink from it, all of you” (Mt 26:27). He also said, “Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life” (Jn 6:53-54). St. Paul said, “As often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes” (1 Cor 11:26) – “Let a man examine himself, and so let him eat of the bread and drink of that cup” (1 Cor 11:28).
# When communion of the laity takes place at the Roman Mass, the priest, besides the main unleavened wafer, from which he himself communes, consecrates others as well, little ones, one for each communicant. This custom contradicts the very concept of the unity of the Eucharistic Sacrifice. Communion from ‘one bread’ has, according to the teaching of the word of God, a profound significance, “For we, being many, are one bread and one body; for we all partake of that one bread.” (1 Cor 10:17)

'''St. Paul said, “Purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover was sacrificed for us” (1 Cor 5:7). Is the apostle talking
about the consecrating unleavened bread in the Eucharist?'''

Leaven is a symbol of sin and evil, and St. Paul says in the verse that follows, “Let us keep the feast, not
with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity
and truth” (1 Cor 5:8). St. Paul is not talking about the Eucharist but he is talking about the sinner that he
mentioned in the beginning of this chapter about whom he also said, “a little leaven leavens the whole lump”
(1 Cor 5:6). We can mention here that since the leaven symbolizes sin and our Lord indeed carried our sins,
therefore it is more fitting to consecrate leavened bread in the Eucharist.

The Sacrament of the Eucharist

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“You prepare a table before me in the presence of my enemies.” (Ps 23:5)

In the Sacrament of the Eucharist, believers eat Lord Jesus Christ’s Holy Body and drink His
precious Blood under the physical appearance of bread and wine. This Sacrament is called the Sacrament of
all Sacraments and/or the crown of the Sacraments. In the Coptic Orthodox Church, no Sacrament is to be
administered (on the same day) after the person has partaken from Holy Communion.

This lecture is adapted from ‘The Church Sacraments’ by Archdeacon Habib Guirgess.

== Institution of the Sacrament ==

Our Lord instituted this Sacrament on Covenant Thursday, just a few hours before His arrest and
trial. After He had washed the feet of the disciples as a sign of their repentance and preparation, “He took
bread, blessed it and broke it, and gave it to the disciples and said, ‘Take, eat; this is My body.’ Then He took
the cup, and gave thanks, and gave it to them, saying, ‘Drink from it all of you. For this is My blood of the
new covenant, which is shed for many for the remission of sins’” (Mt 26:26-28)
St. Paul said, “The Lord Jesus on the same night in which He was betrayed took bread; and when He
had given thanks, He broke it and said, ‘Take, eat; this is My body which is broken for you; do this in
remembrance of Me.’ In the same manner He also took the cup after supper, saying, ‘This cup is the new
covenant in My blood. This do, as often as you drink it, in remembrance of Me.’ For as often as you eat this
bread and drink this cup, you proclaim the Lord’s death till He comes” (1 Cor 11:23-26)

== Symbols of the Eucharist in the Old Testament ==

* The offering of Melchizedek (bread & wine) was a symbol of this Holy Sacrament, “Melchizedek king of Salem brought out bread and wine; he was the priest of God Most High” (Gen 14:18). This is the first verse in Holy Scripture where the word “priest” was used and it is interesting to notice the connection between the priesthood of Melchizedek and the offering of bread and wine. Therefore, it was said about our Lord, “You are a priest forever according to the order of Melchizedek” (Ps 110:4; Heb 5:6)
* The Passover lamb that the children of Israel offered on the night of their exodus from Egypt, and which they used to offer every year thereafter was a symbol of this Sacrament “For indeed Christ, our Passover, was sacrificed for us” (1 Cor 5:7)
* The manna that the children of Israel ate in the wilderness of Sinai for forty years was a symbol of the Sacrament of Eucharist. Our Lord said, “This is the bread which came down from heaven – not as your fathers ate the manna, and are dead. He who eats this bread will live forever” (Jn 6:58) – “I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever and the bread that I shall give is My flesh” (Jn 6:51)

== The Question of the Real Presence ==

Our Lord spoke about this Sacrament openly to the Jews but they “quarreled among themselves
saying, ‘How can this Man give us His flesh to eat?’” (Jn 6:52). Moreover, many of the disciples protested
saying, “This is a hard saying; who can understand it?” (Jn 6:60). When Lord Jesus explicitly emphasized
His real presence in the Sacrament, it was written, “many of His disciples went back and walked with Him
no more” (Jn 6:66)

The question of the real presence is of considerable importance in relation to the differences,
which have emerged within Christianity since the time of the so-called ‘Reformation’. A particularly
important witness to the early Christian understanding of this Sacrament is provided by the ‘Catechetical
lectures’ of St. Cyril of Jerusalem. This series of 24 lectures of instruction on the beliefs and practices of the
Christian Church, given at some point around 350 AD to those preparing for baptism, are an important
witness to the ideas that prevailed in the Jerusalem Church around this point. It is clear that St. Cyril
regarded the bread and wine as becoming the real body and blood of our Lord Jesus Christ:

* “[Jesus Christ], by his own will, once changed water into wine at Cana of Galilee. So why should we not believe that he can change wine into blood? … We should therefore have full assurance that we are sharing in the body and blood of Christ. For in the type of bread, his body is given to you, and in the type of wine, his blood is given to you, so that by partaking of the body and blood of Christ you may become of one body and one blood with Him.” (St. Cyril of Jerusalem)

St. John of Damascus wrote the following about the question of how this transformation of the bread and wine takes place:

* “And now you ask how the bread becomes the body of Christ, and the wine and the water become the blood of Christ. I shall tell you. The Holy Spirit comes upon them, and achieves things which surpass every word and thought … Let it be enough for you to understand that this takes place by the Holy Spirit” (St. John of Damascus).

== Benefits of the Sacrament ==

* Abiding in Lord Jesus Christ: “He who eats My flesh and drinks My blood abides in Me, and I in him” (Jn 6:56). Consequently we bear the fruits of the spirit, “He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing” (Jn 15:5)
* Obtaining Eternal Life: “Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day… He who eats this bread will live forever” (Jn 6:54,58)
* Growth & Maintenance of Our Spiritual Life: “Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you… For My flesh is food indeed, and My blood is drink indeed… he who feeds on Me will live because of Me” (Jn 6:53,55,57)
* Salvation & Remission of Sins: “This is My blood of the new covenant, which is shed for many for the remission of sins” (Mt 26:28)
* Unification of Believers: “For we, being many, are one bread and one body; for we all partake of that one bread” (1 Cor 10:17)

== Consequences of Unworthy Communion ==

St. Paul said, “Whoever eats this bread or drinks this cup of the 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 judgment to
himself, not discerning (recognizing clearly) the Lord’s body. For this reason many are weak and sick
among you, and many sleep (die). For if we would judge ourselves, we would not be judged.” (1 Cor
11:27-31)

== The Meaning of Worthiness ==

* ''Orthodox Faith'': The person who approaches the Eucharist must be an Orthodox Christian having no doubt concerning the bread & wine being the true body and precious blood of Lord Jesus Christ.
* ''Repentance & Confession'': The person must be practicing the Sacrament of Repentance and Confession on regular basis as St. Paul said, “let a man examine himself” (1 Cor 11:28)
* ''Reconciliation With Others'': Lord Jesus Christ said, “If you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come offer your gift” (Mt 5:23-24)
* ''True Worthiness is Feeling Unworthy'': St. Paul, the meek and humble apostle said, “I know nothing against myself, yet I am not justified by this” (1 Cor 4:4)
* ''Obeying The Church Rules'': concerning food abstinence before communion, physical cleanliness, and early attendance of the liturgy.

== The Eucharist as a Sacrifice ==

The Orthodox Church believes and confesses that the Eucharist is a sacrifice and an offering to God
in addition to being a Sacrament. The following supports this belief:

* The words of Lord Jesus Christ Himself, “This is My blood of the new covenant, which is shed for many” (Mt 26:28; Mk 14:24) – “This cup is the new covenant in My blood, which is shed for you” (Lk 22:20) – “This is My body which is broken for you” (1 Cor 11:24) – “This is My body which is given for you” (Lk 22:19). Undoubtedly, the terms “broken body” and “shed blood” refer to a sacrifice.
* The presence of an altar in the Church confirms that the Eucharist is a sacrifice. St. Paul said, “We have an altar from which those who serve the tabernacle (Jews) have no right to eat” (Heb 13:10). Isaiah the Prophet said, “In that day there will be an altar to the Lord in the midst of the land of Egypt” (Is 19:19), this is a specific prophecy about the Coptic (Egyptian) Church which proves the presence of altars in the Christian era and consequently the presence of a sacrifice (the Eucharist).
* Malachi the Prophet prophesied about the New Testament offering saying, “I have no pleasure in you, says the Lord of hosts, nor will I accept an offering from your hands. For from the rising of the sun even to its going down, My name shall be great among the Gentiles; In every place incense shall be offered to My name, and a pure offering; For My name shall be great among the nations, says the Lord of hosts” (Mal 1:10-11). This “pure offering” is nothing but the Eucharistic offering that Christians offer on their altars, for at which point in history did the Gentiles “in every place” offer an offering to the Lord?
* St. Paul said, “Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar? What am I saying then? That an idol is anything, or what is offered to idol is anything (else)? Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons. You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and the table of demons” (1 Cor 10:18-21). The apostle is comparing the table (altar) of the Lord to the altar of the pagans upon which unacceptable demonic sacrifices were offered, which proves that the Eucharist that is offered on the Christian altar is indeed a sacrifice.

== The Sacrifice of the Cross & the Sacrifice of the Eucharist ==

* ''The Cross'': The Holy Body & Precious Blood were offered visibly.
* ''The Eucharist'': The Holy Body & Precious Blood are offered Sacramentaly as bread & wine.
* ''The Cross'': Offered by Lord Jesus Christ as the Chief High Priest.
* ''The Eucharist'': Offered by the New Testament Priests (according to the order of Melchizedek)
* ''The Cross'': The lamb (Lord Jesus Christ) was slain, His blood was shed, and He died.
* ''The Eucharist'': No shedding of blood and no death. Hence is called “bloodless sacrifice.”
* ''The Cross'': Offered once on Good Friday.
* ''The Eucharist'': Offered several times from it’s institution till the second coming of the Lord.

== FAQ ==

'''Why don’t we allow Protestants to take communion in our Churches?'''

The Didache or “the teaching of the 12 apostles” is a manuscript, which was used by 2nd century bishops
and priests for the instruction of the catechumens. Many early Church Fathers have referenced it making this
document relatively easy to date. It states: “Let no one eat or drink of your Eucharist but those baptized in
the name of the Lord; to this, too the saying of the Lord is applicable, ‘Do not give what is holy to the dogs’”
(Mt 7:6). St. Paul forbade the Jews from taking communion, “We have an altar from which those who serve
the tabernacle have no right to eat” (Heb 13:10). The Church is actually protecting those groups from the
judgment of taking communion in an unworthy manner. How can the Church allow a protestant, who denies
the real presence of the Lord in the Eucharist, to take communion?

'''Why don’t we allow Roman Catholics to take communion in our Churches?'''

There are many theological and dogmatic differences between us and the Roman Catholic Church and
we are not in full communion with them until these issues are resolved. Allowing a Roman Catholic to
receive the Eucharist would imply a oneness which does not yet exist and for which we must all pray.
Moreover, this person has access to the Holy Body and Precious Blood in his/her Roman Catholic Church.

'''Why doesn’t the Church allow us to take communion in a Protestant service?'''

Believe it or not, Protestantism has drifted away from the Truth. St. Paul explained that the devil is the
author of all heresies, he said, “For such are false apostles [heretics], deceitful workers, transforming
themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of
light. Therefore it is no great thing if his ministers [the heretics] transform themselves into ministers of
righteousness, whose end will be according to their works” (2 Cor 11:13-15). He also called the heresies
“doctrines of demons” (1 Tim 4:1) Now, with this in mind, “you cannot drink the cup of the Lord and the
cup of demons; you cannot partake of the Lord’s table and of the table of demons.” (1 Cor 10:21)

'''Are we repeating the sacrifice of the cross during the Eucharist?'''

Absolutely not. The sacrifice of the cross cannot be repeated, “Christ was offered once to bear the sins
of many” (Heb 9:28). Therefore, we said that in the Eucharist there is no death and hence it is called
“bloodless sacrifice”. We do not repeat the sacrifice of the cross but we recall it. The Eucharist takes us
through the time to Calvary where we actually come in contact with the true body that was offered and
precious blood that was shed on our behalf, it is the same sacrifice not a repetition. In fact this is the
meaning of the Lord’s words, “Do this in remembrance of Me”. For example, the children of Israel
celebrated the Passover every year but the exodus from Egypt took place once; they did not repeat the
exodus but rather recalled it.

The Sacrament of Confirmation

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“I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes.” (Ezek 36:26-27)

In the biological order, a creature must first be born, and then it must grow. Likewise, in the spiritual
order of grace, we are born again in Baptism and then we must grow in the spiritual life and bear the fruits of
the Spirit (Gal 5:22-23). We also need to acquire the spiritual power that will enable us to overcome Satan
and his army “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 wickedne ss in the heavenly places”
(Eph 6:12). The Holy Sacrament of Confirmation induces us into God’s spiritual army and the lay
priesthood of believers. Our body becomes a temple of the Holy Spirit (1 Cor 6:19) who helps us grow in
the spiritual life. Confirmation is a kind of Pentecost to the baptized person.

This lecture is adapted from “The Sacraments of the Church” by Archdeacon Habib Guirgess.

== Institution of the Sacrament ==

The roots of this Sacrament are clear in both the Old and New Testaments. In his sermon on
Pentecost, St. Peter quotes the famous words of Joel the Prophet; “I will pour out My Spirit on all flesh”
(Acts 2:17; Joel 2:28). Other Old Testament prophets who speak of this same promise of the Spirit include
Ezekiel (Ezek 16:9; 36:26-27). Moreover, our Lord Jesus Christ instituted this Holy Sacrament through His
various promises for granting the Holy Spirit:
* “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water. But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.” (Jn 7:37-38)
* “And I will pray the Father, and He will give you another Helper, that He may abide with you forever – the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you.” (Jn 14:16-17)
* “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.” (Jn 14:26)
* “But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me.” (Jn 15:26)
* “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart I will send Him to you.” (Jn 16:7)
* “And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the promise of the Father, ‘which,’ He said, ‘you have heard from Me; for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.’” (Acts 1:4-5)

== Independence From Baptism ==

* “Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, who, when they had come down, prayed for them that they might receive the Holy Spirit. For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus . Then they laid hands on them, and they received the Holy Spirit.” (Acts 8:14-17)
* “When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid hands on them, the Holy Spirit came upon them.” (Acts 19:5-6)
* The independence of Confirmation (laying of hands) from Baptism is explicit in Heb 6:2 where the apostle distinguishes “the doctrine of baptisms” from the doctrine “of laying on of hands.”

== Administration of the Sacrament ==

Our fathers the Apostles administered this Sacrament by laying on of hands directly after Baptism as
mentioned in the Holy Book of Acts (Acts 8:14-17; 19:5-6). Laying on of hands for the dwelling of the Holy
Spirit is a specific rite of the Apostles (and their successors the Bishops). In Acts 8, Philip, the deacon and
evangelist, preached and baptized the people of Samaria but did not grant them the gift of the Holy Spirit.
The Apostles came and later confirmed these new believers with the gift of the Holy Spirit through the
laying on of hands (Acts 8:14-17). As the number of believers increased, it was not possible for the Apostles
to wander all countries and cities to lay hands on the baptized. So they established Chrismation (Gr.
chrismatis, “anointing”) in addition to the laying on of hands:
* “You have an anointing from the Holy One.” (1 Jn 2:20)
* “The anointing which you have received from Him abides in you … the same anointing teaches you concerning all things.” (1 Jn 2:27)
* “He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a guarantee.” (2 Cor 1:21-22)
* “And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.” (Eph 4:30)

== History of The Holy Oil ==

Myron is a Greek word that means perfume. Our fathers the Apostles took the spices that were on our Lord’s body in the tomb and the spices that
the women had prepared (Lk 24:1), melted all in pure olive oil, and prayed on it. They decreed that this holy
oil be used as means of anointing the baptized in order to confirm and give them the gift of the Holy Spirit.
They also decided that their successors, the Bishops, renew the holy oil by adding to the original so that the
Churches never run out. When St. Mark came to Alexandria, he brought with him some of that holy oil. In
the beginning of the fourth century, H.H. Pope Athanasius the Apostolic, the 20th Pope of Alexandria,
decided to renew the holy oil. So he gathered all the spices and perfumes that God had ordered Moses the
Prophet to use in making the holy ointment (Ex 30) and added them to the remainder of the holy oil that St.
Mark had brought with him to Egypt. St. Athanasius sent some of the holy oil to the Bishops of Rome,
Antioch, and Constantinople with the recipe that he used in manufacturing it and they all received it with
rejoicing. The holy oil was manufactured 29 times in the Coptic Orthodox Church (thus far).

== Chrismation of Infants ==

The Orthodox Churches administer Chrismation immediately following baptism in accordance with
the teachings of the Holy Bible and the Apostolic Tradition, but the Roman Catholic Church has started since
the 13th century to delay the confirmation of infants until they are 7 or 12 years old and consequently delays
their participation in the Holy Eucharist. This delay is totally unjustified, wasn’t St. John the Baptist filled
with the Holy Spirit while still in his mother’s womb (Lk 1:15)?

== Chrismation & Our Salvation ==

H.H. Pope Shenouda III said, “We can never be saved without this gift of the Holy Spirit because our
whole spiritual life is the response of our will to the work of the Hoy Spirit within us. Unless we receive the
gift of the Holy Spirit, all our life will be futile and subject to perdition. It is a gift that we receive through
the Sacrament of the Holy Unction and for which we pray continually saying ‘Do not take Your Holy Spirit
from me’ (Ps 51:11) otherwise we shall perish.”

Baptism in the Holy Catholic Epistles

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“Therefore with joy you will draw water from the wells of salvation” (Is 12:3)

This lecture is adapted from ‘Baptism A Biblical Study’ by Jack Cottrell.

== Longsuffering of God ==

“The longsuffering of God waited in the days of Noah, while the ark was being prepared, in which a
few, that is, eight souls, were saved through water. There is also an antitype which now saves us,
namely baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward
God), through the resurrection of Jesus Christ.” (1 Pet 3:20-21)

Next to Mk 16:16 this is most straightforward and unequivocal statement in the New Testament
concerning the relation between baptism and salvation. In plain words St. Peter is simply saying, “Baptism
now saves you.” This passage brings to mind what St. Paul said, “having our hearts sprinkled from an evil
conscience and our bodies washed with pure water” (Heb 10:22). These two passages combine the outer
physical aspect and the inner spiritual effect of baptism. We must be careful not to draw the false conclusion
that the outward side of baptism or the actual immersion in water is not important for St. Paul called it, “pure
water”. It is still baptism that saves. This cannot be limited to an alleged spiritual baptism not involving
water, since there is only one baptism in our Christian experience (Eph 4:5). Besides this, water is prominent
in the context of 1 Pet 3:21. The fact that baptism involves water is what links it with the flood in the first
place.

One time H.G. Bishop Antonios Marcos, Bishop of Africa, was invited to attend a baptism of one
of the many Protestants denominations in Africa. They had the person to be baptized sitting on a chair and
they were praying and waving a red flag above his head. After a while the ceremony ended and they asked
His Grace what he thought. So His Grace exclaimed, “Where is the water? You didn’t even use water!” They
said, “Oh, water is just the outward aspect, but we are more interested in the inner spiritual aspect of baptism
and this red flag represents the Holy Spirit that works in us”. His Grace smiled and said, “My friends, this is
not a baptism, this is dry cleaning and we cannot accept it.”

We have pointed out that baptism is a divine work of grace (Titus 3:5) through which we have “our
hearts sprinkled from an evil conscience” (Heb 10:22), it is “not the removal of the filth of the flesh, but the
answer of a good conscience toward God” (1 Pet 3:21). In St. Paul’s defense before Felix the governor, he
said, “I myself always strive to have a conscience without offense toward God and men” (Acts 24:16). St.
Paul strived to have a good conscience even though he was baptized which is a good example of the
Orthodox understanding of grace and works. (More examples available in lecture IV of Soteriology)

== Water and Blood ==

“This is He who came by water and blood – Jesus Christ; not only by water, but by water and blood.
And it is the Spirit who bears witness, because the Spirit is truth… For there are three that bear
witness on earth: the Spirit, the water, and the blood; and these three agree as one.” (1 Jn 5:6,8)
This passage shows the relation between water of baptism, the blood of Lord Jesus Christ and the
Holy Spirit. The saving efficacy of baptismal water is attributed to the precious blood of our Lord, and it is
the Holy Spirit who works in the water and gives it the saving power of the blood of Lord Jesus Christ. It is
written:
* “Without shedding of blood there is no remission.” (Heb 9:22)
* Lord Jesus Christ said about the Holy Spirit, “He will take of what is Mine (saving efficacy of My blood) and declare it to you (in the saving sacraments)” (Jn 16:14)
* It is written, “But one of the soldiers pierced His aide with a spear, and immediately blood and water came out” (Jn 19:34)
* Our Lord affirms that we must be born again of water and Spirit in order to enter the Kingdom of God (Jn 3:5)

== FAQ ==

'''St. Paul said, “Christ did not send me to baptize, but to preach the Gospel” (1 Cor 1:17). Does this mean that St. Paul’s commission was different from that mentioned in Mt 28:19-20?'''

Our Lord sent His apostles two by two (Lk 10:1), and the Holy Spirit chose St. Paul and St. Barnabas to
preach together (Acts 13:2). The Holy Book of Acts tells us that St. Paul was the chief speaker among the
two (Acts 14:12). St. Paul’s commission could not have been materially different from that spoken by Lord
Jesus Christ in Mt 28:19-20. Though St. Paul’s own specific task was to preach verbally, this was not to be
separated from baptism. It simply means that he did not have to do the baptizing personally. St. Paul
emphasizes the priority of his preaching since preaching takes precedence over baptizing in the sense that it
must come first. Without preaching there would not even be any faith (Rom 10:14) and without faith there
would be no baptism in the first place. In fact, 1 Cor 1:12-17 reveals the importance of baptism. Here is
what it says:

“Now I say this, that each of you says, ‘I am of Paul’, or ‘I am of Apollos’, or ‘I am of Cephas’, or ‘I am of
Christ’. Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? I thank
God that I baptized none of you except Crispus and Gaius, lest anyone should say that I baptized in my own
name. Yes, I also baptized the household of Stephanas. Besides, I do not know if I baptized any other. For
Christ did not send me to baptize, but to preach the gospel…” (1 Cor 1:12-17)

At first glance one might think that St. Paul is demoting baptism to the ranks of insignificant duties or even
optional acts. After all, he thanks God he only baptized few people, but this is an incomplete and distorted
reading of the passage because it ignores the reason why St. Paul is glad he baptized only a few. Verse 15
says, “Lest anyone should say that I baptized in my name”. He is glad he baptized only a few so that the
circle of his converts could not use this as a means of setting themselves apart from other Chris tians. His
reasoning presupposes the importance of baptism, not its unimportance. Moreover, St. Paul’s extensive
teaching in other passages on the important meaning of baptism would not be consistent with the view that
he is denigrating baptism in this passage. Finally, why would he bring up the subject of baptism at all,
especially in conjunction with the crucifixion of the Lord and the potential division of the Church, if it were
not among the most vital and serious aspects of the very existence and life of the Church? How could he so
forcefully and in the same breath remind them of who was crucified for them and of the name in which they
were baptized, if baptism were not in some sense worthy of such a conjunction?

'''Why does the Church baptize boys after 40 days and girls after 80 days of their birth?'''

The Church can baptize any newborn boy or girl at any day without waiting 40 or 80 days. This period
is the required period before the mother can participate in her child’s baptism as Godmother. Holy Scripture
says, “If a woman has conceived, and borne a male child, then she shall be unclean seven days; as in the days
of her customary impurity she shall be unclean. And on the eighth day the flesh of his foreskin shall be
circumcised. She shall then continue in the blood of her purification thirty-three days [total of 40]. She shall
not touch any hallowed thing, nor come into the sanctuary until the days of her purification are fulfilled. But
if she bears a female child then she shall be unclean two weeks, as in her customary impurity, and she shall
continue in the blood of her purification sixty-six days [total of 80].” (Lev 12:2-5)
The doubling of the period when a female child is born reminds us of the fact that the woman was the first to
be deceived and fall bringing sin into the world (1 Tim 2:14-15; 1 Pet 3:7)

Baptism in the Holy Pauline Epistles

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“O Jerusalem, wash your heart from wickedness, that you may be saved” (Jer 4:14)

Thus far we have considered three passages in the Holy Gospels and two in the Holy Book of Acts
that tell us something about the meaning of baptism. All of these passages are anticipatory of baptism, that is,
they are statements and exhortations recorded prior to baptism itself. The rest of the passages to be
considered are taken from the Holy Epistles, and they all deal with baptism as an accomplished fact. They
are statements made primarily to Christians who have already been baptized. They are meant to increase our
understanding of the meaning of our own baptism. They tell us more about what actually happened when we
were baptized.

This lecture is adapted from ‘Baptism A Biblical Study’ by Jack Cottrell.

== Baptized into Christ ==

“Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His
death? Therefore we were buried with Him through baptism into death, that just as Christ was raised
from the dead by the glory of the Father, even so we also should walk in the newness of life. For if we
have been united together in the likeness of His death, certainly we also shall be in the likeness of His
resurrection.” (Rom 6:3-4)

The basic point of the passage is that we are “baptized into Christ Jesus,” namely, into a saving union
with Lord Jesus Christ our Redeemer. What are the results of our being united with Lord Jesus Christ in His
death and resurrection? This union provides us with our regeneration or rebirth to new life, “Therefore, if
anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new”
(2 Cor 5:17). We can see, then, how crucially important our union with the Lord is. It is the key to our
salvation. In view of this importance, we should be vitally interested in the time when this union with the
Lord begins. Exactly when does our death to sin occur, and exactly when do we receive “newness of life”? In
a very clear and straightforward manner Rom 6:3-4 affirms that baptism is the time when we are united with
Lord Jesus Christ in His death and resurrection, and thus the time when we experience our own death to sin
and resurrection to new life.

There is absolutely no indication that this union with the Lord in His death happened as soon as we
believed or repented. We did not believe into His death; we did not repent into His death. St. Paul explicitly
says we “were baptized into His death” (v 3). If this is not plain enough, he repeats the idea in verse 4: “we
were buried with Him through baptism into death.” What is true of our union with Lord Jesus Christ in His
death is true also of our union with Him in His resurrection. In verse 5, St. Paul said, “For if we have been
united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection”.
Moreover, St. Paul also said, “Buried with Him in baptism, in which you also were raised with Him through
faith in the working of God” (Col 2:12). The Lord’s crucifixion and resurrection are the events, which save
us, but the power of these saving acts is applied to us in baptism.

In the first five chapters of Romans, St. Paul has established the fact that we are justified by faith in
Lord Jesus’ saving work rather than the obedience to the Old Testament Law. Such is the essence of
salvation by grace. In chapter 6 & 7 he is dealing with possible objections that might be raised in opposition
to his teaching. The first is that such an idea would seem to encourage people to sin all the more. “What shall
we say then? Shall we continue in sin that grace may abound? (Rom 6:1)

In response to this objection St. Paul wants to emphasize the unthinkableness of sin and the
possibility and expectation of holy living in the Christian life, so he appeals to what happened in our
baptism. He does not say, “Remember when you first believed” or “Think about the time you bowed your
head and received the Lord into your heart”. He says, “Remember your Baptism!” Why should he so
magnify baptism if this were not the specific point where the life-changing and heart-renewing work of God
was actually accomplished?

== Unity in Baptism ==

“For by one Spirit we were all baptized into one body – whether Jews or Greeks, whether slaves or
free – and have been all made to drink into one Spirit.” (1 Cor 12:13)

This verse shows the relation between baptism and membership in the Church, it also emphasizes the
unity of the Church since we all share the common origin of our membership in the Church. That is, the
Church (body) is united because we all came into it by the same doorway; the one Holy Spirit acting in the
one baptism. Thus baptism itself is one basis of the unity of the Church. This agrees with “There is one body
(Church) and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one
baptism; one God and Father of all” (Eph 4:4-5)

== Sons of God ==

“For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into
Christ have put on Christ.” (Gal 3:26-27)

To understand the point of the above verse we must understand the point of the whole context of Gal
3:1-4:7. The central idea here is the significance of our father Abraham and our role as his sons. St. Paul
affirms that the gospel itself was preached to Abraham when God promised that through him “all the nations
shall be blessed” (Gen 12:3; Gal 3:8). That is through Abraham the full contents of the gospel offer would
be made possible for all families and nations of the earth. These gospel gifts are described as “the blessing of
Abraham” (Gal 3:14), as “the promises” (Gal 3:16) spoken to Abraham, and especially as “the inheritance”
(Gal 3:18) which Abraham was given the privilege of leaving to his offspring or heirs. Now, the main
question that arises at this point is this: who are Abraham’s heirs? Who will inherit these gospel blessings?

To put it another way, who is considered to be a son of Abraham? In this context there seem to be no
difference between a “son of Abraham” (Gal 3:7) and a “son of God” (Gal 3:26). Sonship is the crucial idea.
It is essential to have the status of a son, since in the Old Testament economy ordinarily only sons could
inherit the family assets. As long as any sons were living, women and salves did not receive an inheritance.
Only if there were no sons could the daughters be heirs (Num 27:1-11; 36:1-12), and only if there were no
natural heirs at all could slaves be designated to inherit the property (Gen 15:3). Thus to be an heir of
Abraham, one must be a son of Abraham. Until we are sons, our status is no different from that of slaves
(Gal 4:1-7); we have no claim to the inheritance. At this stage in the argument, St. Paul makes the very
unexpected point that Abraham has only one true son and heir, namely, Lord Jesus Christ (Gal 3:16). He
notes that the promises were given to Abraham and to his seed, singular. They are not given to many seeds,
plural, but just to the one seed or offspring, which is Lord Jesus Christ. Technically speaking He is the only
seed “to whom the promise had been made” (Gal 3:19). Thus He is the only true son and heir of Abraham.
The rest of us, whether Jews or Gentiles, slave or free, male or female, all seem to be left out!

Nevertheless, though Lord Jesus Christ is the only true son and heir, anyone who is “in Christ Jesus”
(Gal 3:14) or united with the Lord is counted as part of Lord Jesus Christ Himself and therefore as a son and
therefore as an heir! This is the main point of Gal 3: 26-29. Of course Lord Jesus Christ is still the only
natural son; the rest of us are sons by adoption (Gal 4:5). Now, how can we become one with Lord Jesus
Christ? Since we are baptized “into Christ” (Rom 6:3; Gal 3:27) and we “have put on Christ”(Gal 3:27)
therefore, we are all “one in Christ Jesus” (Gal 3:28). Thus, what is true of Lord Jesus Christ in a sense
becomes true of us too. The whole point of this is that because we are one with Lord Jesus Christ, we share
His sonship and heirship with regard to the blessing of Abraham. It does not matter if you are a Gentile, or a
woman, or a slave. If you are “in Christ” you will be treated like a son and therefore will receive the
inheritance anyway, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor
female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs
according to the promise” (Gal 3:28-29)

Now according to the above passage, how does anyone “put on Christ” and thus share in His sonship
and inheritance? The two conditions specified by St. Paul are Faith and Baptism. The primary requirement
for sharing in the Abrahamic inheritance is faith. This is one of the main themes of the Holy Epistle to the
Galatians since the Churches of Galatia were under pressure from a group known as the Judaizers to include
circumcision in the list of requirements for becoming a Christian. Since circumcision was the primary
symbol of the whole Mosaic Law, this was equivalent to requiring obedience to the Old Testament Law as a
condition for receiving the saving grace – an impossible contradiction. This is the background for the crucial
statement “For you are all sons of God through faith in Christ Jesus” (Gal 3:26). Here “sons of God” is no
different from “sons of Abraham” (Gal 3:7); the inheritance is through Abraham but is ultimately from God.
The important point is sonship itself, since only sons could be heirs. “Therefore know that only those who
are of faith are sons of Abraham” (Gal 3:7), “So then those who are of faith are blessed with believing
Abraham” (Gal 3:9). Verse 26 is very clear that faith is necessary for the status of sonship but verse 27 is
just as clear that baptism is the action that unites us with Lord Jesus Christ, thus making our sonship
possible, “For as many of you as were baptized into Christ have put on Christ” (Gal 3:27). We may
remember that the common Protestant understanding of baptism is that it is an act that follows the reception
of salvation in order to symbolize the fact that one has already become one with Lord Jesus Christ, But if
this were true, the order of Gal 3:27 would have to be just the opposite, “as many of you as have put on
Christ were baptized into Christ”, but this is not what it says, because this is not how it happens. It is the
other way around, as the verse indicates. We are sons of God through faith, but this sonship is not acquired
as soon as we have faith. Rather, it is acquired when this faith leads us into the baptism, which unites us with
the Lord. This should serve as a caution against the common error of equating the biblical expression
“through faith” with the quite different concept “as soon as we have faith”. As an analogy, having ten
dollars may be a necessary prerequisite for getting into the ballpark and seeing the ball game, but this does
not mean that one will see the ball game as soon as he has the ten dollars. He still has to go to the place
where the ball game is being played. Likewise, having faith is a necessary prerequisite for sonship and thus
heirship, but we still have to go to the place where this sonship is bestowed, which is baptism.

== Husbands Love Your Wives ==

“Husbands love your wives, just as Christ also loved the church and gave Himself for her, that He
might sanctify and cleanse her with the washing of water by the word, that He might present her to
Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy
and without blemish.” (Eph 5:25-26)

This passage shows that baptism is part of the very foundation of the Church’s experience of
salvation. The only “washing of water” in Christian experience is baptism. Notice that all the saving actions
in this passage are the actions of Lord Jesus Christ and not any human agent. Lord Jesus Christ loved the
Church; He gave Himself for the Church; He sanctified the Church; He cleansed the Church; He presented
the Church to Himself in glorious holiness. The saving activity that happens in baptism is not the work of the
baptizer or the one baptized, but the work of Lord Jesus Christ Himself through the Holy Spirit, “He will
glorify Me, for He will take of what is Mine and declare it to you” (Jn 16:14). H.H. Pope Shenouda III said,
“Those who deny the saving efficacy of baptism deny God’s work.”

The ministry of the word is very important for “How then shall they call on Him in whom they have
not believed? And how shall they believe in Him of whom they ha ve not heard? And how shall they hear
without a preacher?” (Rom 10:14). Therefore, “washing of water by the word” means that cleansing is
achieved in baptismal water as a result of preaching the word of the gospel. It can also refer to the word of
promise spoken by God rather than man, “He who believes and is baptized will be saved” (Mk 16:16)

== Circumcision ==

“In Him you were also circumcised with the circumcision made without hands, by putting off the body
of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also
were raised with Him through faith in the working of God, who raised Him from the dead.”
(Col 2:11-12)

In many ways the content of this passage echoes that of Rom 6:3-6. The most explicit parallel is the
concept of being buried with the Lord in baptism. Thus Colossians, Like Romans, affirms that baptism is a
burial with Lord Jesus Christ. Because of the similarity with Romans we can readily infer that this means
baptism is a burial with Lord Jesus Christ into His death. What is the significance of this? What is the result
of it? We might conclude that it results in the forgiveness of sins, since burial into Lord Jesus Christ’s death
would bring us into saving contact with His justifying blood. Verse 13 specifically relates forgiveness to this
event when it refers to God’s having forgiven us all our trespasses. This understanding of baptism as the time
of forgiveness certainly agrees with passages such as Acts 2:38 and Acts 22:16.

Verse 11 says we have been circumcised in a non-physical sense “without hands”, that is, we have
experienced a spiritual circumcision. This is called “putting off the body of the sins of the flesh”. It is
similar to physical circumcision, which is the removal of a piece of the physical body, but in spiritual
circumcision “the body of the sins of the flesh” refers to our old way of life or our old sinful nature, not the
physical body as such or any part of it. In baptism this old sinful aspect of our being is circumcised away; it
dies and is disposed of. Herein lies the identification with Rom 6, where dying with Lord Jesus to sin means
“that our old man was crucified with Him, that the body of sin might be done away with” (Rom 6:6). The
“old man” and the “body of sin” in Romans are the same as “the body of the sins of the flesh” in Colossians.
In baptism, by the power of the death of Lord Jesus Christ with which we are thus united, this old man is put
to death and putt off (removed) in a spiritual act analogous to physical circumcision, then left buried in the
waters of baptism. When Col 2:12 says this takes place “in baptism,” it is affirming what the whole New
Testament teaches, namely, that baptism is an act of salvation.

This verse bring to mind the following Old Testament passages:
* “Therefore circumcise the foreskin of your heart, and be stiff- necked no longer” (Deut 10:16)
* “And the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul that you may live” (Deut 30:6)
* “Circumcise yourself to the Lord, and take away the foreskins of your hearts” (Jer 4:4)

== Not by Works of Righteousness ==

“Not by works of righteousness which we have done, but according to His mercy He saved us, through
the washing of regeneration and renewing of the Holy Spirit.” (Titus 3:5)
The main theme of this passage is salvation. What exactly was that point in time when this salvation
occurred? None other than the event called the washing. God saved us, says St. Paul, through the washing
that brings regeneration and renewing. In this passage, baptism is connected to salvation by a very strong
term, “He saved us… through the washing.” This passage also emphasizes the specific work of the Holy
Spirit, who is the source of the power that works the regeneration or renewing that takes place in baptism, a
point already seen in connection with Jn 3:5, Acts 2:38, and 1Cor 12:13. Therefore, baptism is not to be
considered as a mere human work but rather a divine work of grace. Nothing is more consistent with
salvation by grace than salvation in baptism (especially in case of infant baptism).

Baptism in the Holy Book of Acts

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“Then I will sprinkle clean water on you, and you shall be clean.” (Ezek 36:25)

The Holy Bible is far from silent on the subject of baptism. Many clear and straightforward verses are
spread over the whole range of the New Testament, from the Holy Gospels to the Holy Epistles. In what
follows, we shall, by the grace of God, examine the meaning of baptism as recorded in the Holy Book of
Acts.

This lecture is adapted from ‘Baptism A Biblical Study’ by Jack Cottrell.

== Repentance & Baptism ==

“And Peter said to them, repent and let each one of you be baptized in the name of Jesus Christ for the
forgiveness of your sins, and you shall receive the gift of the Holy Spirit.” (Acts 2:38-39)

This passage is important because it describes the function of Christian baptism at the point of its
very inauguration on the day of Pentecost. It is part of the apostolic instruction to sinners who are asking
how they might be saved. It states quite clearly that baptism is the focal point of God’s promises of
forgiveness and is a prerequisite for the gift of the Holy Spirit. The audience that heard St. Peter’s sermon
was a large group of devout Jews who worshipped God according to the Old Covenant. Undoubtedly, many
of them had encountered Lord Jesus and rejected Him thinking they were defending the Law. What they
heard from St. Peter, as confirmed by the miraculous manifestation of the Spirit, shook them to the very
foundation of their faith. Lord Jesus Christ – whom they sent to His death – was their God-sent, God-exalted
Messiah! When this realization dawned upon them, they sensed themselves as sinners exposed to the wrath
of God; “They were cut to the heart, and said to St. Peter and the rest of the apostles, men and brethren what
shall we do?” (Acts 2:37). What shall we do about what? About their burden of sin. St. Peter’s audience now
felt a state of lostness and cried for help “what shall we do” to be saved? St. Peter’s statement concerning
baptism in Acts 2:38-39 must be understood against this background. Baptism is at the very heart of his
answer to the question about what must be done to be saved. St. Peter’s first instruction was that they should
repent and the only other condition given is baptism. Since Mk 16:16 lists baptism as a condition for
salvation and Jn 3:5 gives it as a condition for entrance into the Kingdom of God, we should not be surprised
that it is presented in Acts 2:38-39 as a condition for the forgiveness of sins as well as for receiving the Holy
Spirit. In fact it would have been surprising if St. Peter had not mentioned water baptism in his answer. This
leads to a final consideration relative to the conditions specified in Acts 2:38, namely, why is faith not
included here. We could infer from the question in (v 37) and the reply in (v 38) that it was not necessary to
specify faith since those who heard the message and were cut to the heart by it already believed. This is why
they asked for further instructions on what to do next. This may be compared with a similar situation when
the Philippian jailer asked basically the same question to St. Paul, “What must I do to be saved?” (Acts
16:30). This man, a pagan, had not as yet had the benefit of hearing a message about Lord Jesus Christ. Thus
St. Paul’s reply focused on the foundational requirement, “Believe on the Lord Jesus Christ and you will be
saved” (Acts 16:31). This instruction was not meant to be comprehensive and all- inclusive, it was just an
opening statement immediately followed by more teaching; “Then they spoke the word of the Lord to him”
(Acts 16:32). Though neither repentance nor baptism is specifically mentioned, we can infer that they were
included in this “word of the Lord”. This is surely the case with baptism, since “immediately he and all his
family were baptized” (Acts 16:33). Similarly, we can consider St. Peter’s instruction in Acts 2:38 to have
been determined by the level of response already achieved by his hearer. Since a measure of faith was
already evidenced by their question, there was no need to mention it specifically. In this connection, one
other point may be noted; if salvation were by faith alone, what was the need then for further instructions?
What was the need to baptize 3000 persons on one day? Why didn’t St. Peter say to them, “since you have
believed and were cut to your hearts, the matter is over, you have been saved”? In summary, then, the
conditions for receiving salvation as mentioned in Acts 2:38-39 are Repentance and Baptism, plus an
implied faith.

== Washing of Sins ==

“And now why are you waiting? Arise and be baptized, and wash away your sins calling on the name
of the Lord.” (Acts 22:16)

Ananias’ instruction to Saul includes two imperatives, “be baptized” & “wash away your sins”. This
last item is the crucial one. What does it mean to wash away sins? It is equivalent to the forgiveness of sins
as discussed in Acts 2:38 above. This is accomplished only by the application of the blood of Lord Jesus
Christ to our souls, “The blood of Jesus His Son cleanses us from all sin” (1 Jn 1:7). When Ananias says,
“Get your sins washed away”, he is simply saying, “Get your sins forgiven”. The significant point for our
purpose is the close connection between baptism and the washing away of sins. The most natural
understanding is that the former is somehow the occasion or the condition of the latter. This is true for
several reasons. First, this view is consistent with other New Testament teaching about baptism and salvation
in general and with its teaching about baptism and forgiveness in particular. It is in effect the exact
equivalent of St. Peter’s instructions above. “Be baptized for the forgiveness of your sins,” (Acts 2:38)
means the very same thing as “be baptized and wash away your sins” (Acts 22:16). Second, the very fact that
Saul is instructed with an imperative to wash away his sins shows that it must be the result of baptism. As
noted above, the only means of washing sins away is the blood of Lord Jesus Christ. All would surely agree
that only the Lord Himself could apply His blood to our souls. That is to say, the act of washing away of sins
is an act of God and not the act of any human being; it is a spiritual act accomplished by divine power alone.
It is impossible for Saul or anyone else literally to wash away his own sins. What sense does it make, then,
for Saul to be told, “wash away your sins”? How could he possibly do such a thing? Here is the answer:
There was no way that he could do this himself unless the washing away of sins was dependant on something
he could do, namely, submit to Christian baptism. This shows that baptism is a vital part of the grace system
itself and should not be regarded as just a human work of obedience. The close connection between baptism
and washing helps us understand the baptismal content of other New Testament references to washing:
* “But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of God.” (1 Cor 6:11)
* “Our hearts sprinkled from an evil conscience and our bodies washed with pure water.” (Heb 10:22)
* “As Christ also loved the Church and gave Himself for her, that He may sanctify and cleanse her with the washing of water by the word.” (Eph 5:25-26)
* “According to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit.” (Titus 3:5)

== FAQ ==

'''Is there contradiction between the baptismal references in the Holy Book of Acts and Mt 28:19 since they do not mention that baptism was in the name of the Father, and of the Son, and of the Holy Spirit?'''

There is no contradiction because when the Holy Book of Acts mentions that someone was baptized “in
the name of Jesus Christ” (Acts 2:38), “in the name of the Lord Jesus” (Acts 8:16) or “in the name of the
Lord” (Acts 10:48), it simply means that these people were baptized with the baptism that Lord Jesus Christ
instituted which is basically “in the name of the Father, and of the Son, and of the Holy Spirit” (Mt 28:19)

Baptism in the Holy Gospels

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“The voice of the Lord is over the waters; the God of glory thunders; the Lord is over many waters.” (Ps 29:3)

The Holy Bible is far from silent on the subject of baptism. Many clear and straightforward verses are
spread over the whole range of the New Testament from the Holy Gospels to the Holy Epistles. In what
follows we shall, by the grace of God, examine the meaning of baptism as recorded in the Holy Gospels.

This lecture is adapted from, ‘Baptism A Biblical Study’ by Jack Cottrell.

== Great Commission ==

“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of
the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you.”
(Mt 28:19-20)

The key term in this commission is “make disciples”. “Going” is the prerequisite for making
disciples, “baptizing” and “teaching” are the means of making disciples. It is very significant that baptism is
distinguished from the category of “all things” that the believers must be taught to observe. This is especially
important in view of the common Protestant heresy that baptism is just one of the “good works” of Christian
life and that it is a mere act of obedience comparable to the many other acts of obedience that we are to
perform simply because God has commanded them. If this is so, why is baptism alone singled out for
specific mention, and why is it separated from “all that I have commanded you”? The way the commission is
worded suggests that baptism has a unique importance in the process of disciple making. We can agree that
the term “all things” does refer to the good works belonging to Christian life, but the term is comprehensive
“all things” and baptism is not included in it. The clear implication is that baptism is not meant to be placed
in the category of good works; it has a meaning distinct from any act of obedience expected of a Christian
and an importance far beyond that of any of these acts. This unique importance of baptism is revealed by the
following passage where baptism is mentioned but where it would be out of place if it were just another good
work, “There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one
faith, one baptism; one God and Father of all” (Eph 4:4-6). This passage lists the seven fundamental bases
for Christian unity. Isn’t it striking the company that baptism keeps? If baptism is relatively insignificant or
even if it has equal significance with other Christian commands and duties, then of all such duties why
should it be singled out and ranged here alongside items that occupy a much more lofty sphere of
importance? Its companions are the three Persons of the Trinity, the Church (one body), heaven (one hope),
and faith (the one body of doctrines which are believed). How can Protestants fail to see the significance of
baptism being included here in some sense comparable in importance at least to faith itself? (See Heb 6:1-2
for a similar listing). More light is shed on the nature of this uniqueness in the record of one divinely directed
instance of implementing the commission; St. Philip & the eunuch (Acts 8:26-40). It is written that St. Philip
“preached Jesus to him” (v.35). This is the one word summary of his preaching “Jesus”. The only recorded
response is the eunuch’s cry “Look! Water! What prevents me from being baptized?” (v.36). We cannot
avoid the conclusion that the evangelistic preaching of Lord Jesus Christ includes the imperative of baptism.
In terms of the commission in (Mt 28:18-19), baptism is something taught before conversion with view to
becoming a disciple, while “teaching them to observe all that I have commanded you” follows conversion
and deals with the details of Christian life. The element in the text itself that confirms the unique importance
of baptism is the expression “in the name” (Gr. eis to onoma). In the biblical world, a person’s name was not
just an arbitrary means of identification but was considered to be intrinsically related to the person himself,
representing his qualities, his character, and his very nature. Thus “the name of the Father, the Son, and the
Holy Spirit” represents the very Persons of The Holy Trinity. So the Lord Jesus Christ commissioned His
apostles to baptize people into a specific relation with the Holy Trinity. The phrase “eis to onoma” was a
technical term used in the world of Greek business and commerce. It indicates the entry of a sum of money
or an item of property into the account bearing the name of its owner. (Albrecht Opeke, ‘Theological Dictionary of the
New Testament’) The use of this phrase in (Mt 28:19) indicates that the purpose of baptism is to unite us with the

Triune God in an ownership relation. Thus the person being baptized passes into the possession of the
Triune God. Such a relationship prepares him/her for the dwelling of the Holy Spirit after baptism
(Chrismation). St. Paul said, “Or do you not know that your body is the temple of the Holy Spirit who is in
you, whom you have from God, and you are not your own? For we were bought at a price; therefore
glorify God in your body and in your spirit, which are God’s” (1 Cor 6:19-20). The price that St. Paul is
talking about is the redemptive death of our Lord Jesus Christ and the strong relation between baptism and
the death of the Lord is revealed in (Rom 6:3-4; Col 2:11-13). Thus when we are baptized “in the name of
the Father, and of the Son, and of the Holy Spirit” we become God’s own special possession. No wonder
baptism is singled out in the commission as having a unique importance. What we know just from this one
passage (Mt 28:18-19) warrants the assessment that baptism has a saving significance – a conclusion that
will be even more inescapable in view of the other verses to be discussed below.

== Faith & Baptism ==

“Go into all the world and preach the gospel to every creature. He who believes and is baptized will be
saved; but he who does not believe will be condemned.” (Mk 16:16)

It is universally accepted that faith is and has always been an essential condition for salvation (Jn
3:16,18,36). What is striking about (Mk 16:16) is that faith and baptism are linked together in this context. If
anything at all were going to be put into such a relationship with faith, there are other things that might at
first seem to the non-Orthodox Christian more appropriate than baptism. For example, a Protestant would not
have been surprised at, “He who believes and calls on the name of the Lord will be saved” (Acts 2:21) or
“He who believes and confesses Christ will be saved” (Rom 10:9-10). Actions such as praying and
confessing Lord Jesus Christ would appear to have a kind of family resemblance to faith, whereas baptism
seems to be a different kind of act all together. This is why it is important to note the close conjunction of
faith and baptism in this commission. It should cause our brethren the Protestants to reexamine their wrong
preconceptions about the role of baptism in the issue of salvation and to realize that it is not so different from
that of faith after all. This is borne by other passages that bring the two together, we have commented on
(Eph 4:5) above and will comment on (Gal 3:26; Col 2:12) later. The saving faith must be directed
specifically toward Lord Jesus Christ and His saving work of atonement and resurrection. This is one reason
why faith has a natural affinity with baptism, namely, because baptism in its very action symbolizes the
death, burial, and resurrection of the Lord. Thus not only is the saving faith believing in the saving work of
Lord Jesus Christ, but also it is believing what God has promised to do in baptism, namely, to apply the
atoning blood of Lord Jesus to us personally and to raise us from spiritual death (Rom 6:3-4; Col 2:11-13).
Therefore, we may conclude that it is most appropriate that faith and baptism be listed together as coconditions
for salvation. This is supported by the straightforward and unequivocal connection between
baptism and salvation, “He who believes and is baptized will be saved”. Such a statement is consistent with
the conclusion drawn from the discussion of (Mt 28:18-19) above and is also in agreement with “There is
also an antitype which now saves us, namely baptism” (1 Pet 3:21). The same question arises here as with
(Mt 28:18-19); if baptism does not have this special saving efficacy, why should it be mentioned here at all?
Some Protestants may be reluctant to draw the obvious conclusion from this passage because the second
negative part of the verse omits baptism. This omission cannot legitimately be used to negate the force of the
first clause. If there is not an intimate relation between baptism and salvation, then the inclusion of baptism
in the verse at all is unnecessary and even misleading. Why then the omission? Because when compared with
anything else the sinner can or must do to receive salvation, faith is basic in the sense that it has a
fundamental chronological priority. The person who does not believe will not even seek baptism in the first
place. Thus there is no need to mention both faith and baptism in the negative clause. The following
statement is comparable: “He who turns on his TV and tune in to channel 5 will see the program; he who
refuses to turn on his TV will miss the program”. Since turning on the TV is basic to everything else, there is
no need to mention the channel in the second clause.

== Required to Enter the Kingdom of God ==

“Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the Kingdom
of God.” (Jn 3:5)

This is part of the Lord’s conversation with Nicodemus about the necessity of the new birth. Do any
other New Testament passages specifically speak of baptism as a birth? No, but two important texts speak of
it as a resurrection from spiritual death (Rom 6:4-5; Col 2:12). This is significant because resurrection and
birth are figuratively intertwined in Holy Scripture:
* “Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead.” (1 Pet 1:3)
* Col 1:18 and Rev 1:5 speak of our Lord as the “first born from the dead.”

Thus “raised up in baptism” & “born of water” are equivalent concepts and we are justified in taking
(Jn 3:5) as reference to baptism. This verse is without question dealing with salvation with an essential
condition thereof in the Christian age. The condition is baptism, “being born of water and Spirit”. This is in
full agreement with the teaching of Mk 16:16 and 1 Pet 3:21

== FAQ ==

'''The word “water” is used figuratively as a symbol of the Holy Spirit In Jn 4:10-14 and Jn 7:37-39. How do we know that the same word “water” in Jn 3:5 is not also a symbol of the Holy Spirit?'''

Counting against this view is the straightforward nature of the Lord’s statement in Jn 3:5 and the lack of
any contextual indication of a figurative intention for the term. For example, here the bare and unqualified
term “water” is used, whereas in both Jn 4:10-14 and Jn 7:37-39 the term “living water” is used. Moreover,
in these latter two passages, there is contextual contrast between ordinary water and living water offered by
the Lord (Holy Spirit) such contrast is absent in Jn 3:5. Finally, in Jn 3:5, the expression “born of water and
the Spirit” is so tight that there is really no room for symbolic maneuvering. There are simply two nouns,
both of which are objects of the one preposition “of” and are joined by the simple conjunction “and”. If the
term “water meant the Spirit, there would have been no need for such repetition.

'''What is the efficacy of the Protestants’ baptisms?'''

These baptisms have no saving or spiritual efficacy whatsoever. In fact, this is what the Protestants
themselves believe and confess. Here is what the Baptists for example confess about their Baptism and
Eucharist: “These ordinances have no saving efficacy and possess no power of themselves to impart a
blessing. They are symbols of important truths and are to be observed in obedience to the command of our
Lord” (J. Clyde Turner, ‘The Things We Believe’). To them, “being born again,” means a mental acceptance
of Lord Jesus Christ as a personal savior. They believe that this mere acceptance of the Lord will grant them
the second birth, justification, regeneration, and the forgiveness of sins! Thus their baptism is a mere sign or
symbol, a declaration of the faith and salvation, which, according to them, they had already obtained. In
other words, the saving efficacy of the Protestants’ baptisms is the same as the saving efficacy of the shower
you took this morning.

The Sacrament of Baptism

2025-03-18T02:50:23Z

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“Purge me with hyssop, and I shall be clean; wash me and I shall be whiter than snow.” (Ps 51:7)

Baptism is the Holy Sacrament through which we are born again by being immersed in water three
times in the name of the Holy Trinity: the Father, the Son and the Holy Spirit. The Sacrament of Baptism has
the primacy among the Seven Holy Sacraments for it is the door through which the individual enters the
Church (as a congregation) and is given the right to partake of the rest of the Sacraments.

This lecture is adapted from ‘The Church Sacraments’ by Archdeacon Habib Guirgess.

== Institution of The Sacrament ==

Lord Jesus Christ instituted this Sacrament after His blessed resurrection, having completed our
redemption and having made salvation available, He said to His disciples, “All authority has been given to
Me in heaven and on earth. Go therefore and make disciples of all nations, baptizing them in the name of the
Father and of the Son and of the Holy Spirit” (Mt 28:18-19), and “He who believes and is baptized will be
saved; but he who does not believe will be condemned” (Mk 16:16). Thus baptism is necessary for salvation
as the Lord indicated, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot
enter the Kingdom of God” (Jn 3:5)

== How Exactly Does Baptism Save Us? ==

Salvation simply means remission of sins and it is written, “Without shedding of blood [death] there
is no remission” (Heb 9:22). Salvation is made available through the redemptive death of Lord Jesus Christ
on the cross. In order to have a share in this salvation, we must share the death and resur rection of the Lord.
Therefore, St. Paul said, “That I may know Him and the power of His resurrection and the fellowship of His
suffering being conformed to His death” (Phil 3:10). Unless a person undergoes such death, he/she will not
be saved! Now how can we undergo such death? How can we share the death of the Lord? The answer is
“Through Baptism”. St. Paul said, “Or do you not know that as many of you were baptized into Christ Jesus
were baptized into His death? Therefore we were buried with Him through baptism into death” (Rom
6:3-4). It is our death and burial with the Lord through baptism that saves us and makes us share the glories
of His Resurrection. St. Paul affirms, “For if we have been united together in the likeness of His death
[baptism], certainly we shall be in the likeness of His resurrection… now if we died with Christ, we believe
that we shall also live with Him” (Rom 6:5-8). The salvation that began with our death and burial with Lord
Jesus through baptism continues to be effective in us also through death. We obtain salvation through death
and our bodies must always remain dead in relation to worldly lusts. For as long as the body is dead to sin,
salvation lives in it, but when carnal lusts rise from this death, we become liable to lose our salvation since
salvation is only attained through death.
Hence St. Paul exhorts us saying:
* “Reckon yourselves to be dead indeed to sin, but alive to God in Christ our Lord. Therefore do not let sin reign in your mortal body that you should obey it in its lusts.” (Rom 6:11-12).
* “If by the Spirit you put to death the deeds of the body, you will live.” (Rom 8:13)
* “Those who are Christ’s have crucified the flesh and its passions and desires.” (Gal 5:24)
* “I have been crucified with Christ; it is no longer I who live, but Christ lives in me.” (Gal 2:20)
* “For you died, and your life is hidden with Christ in God.” (Col 3:3)
* “Always carrying about in the body the dying of the Lord Jesus.” (2Cor 4:10)
* “Therefore put to death your members which are on earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.” (Col 3:5) “He who has died has been freed from sin.” (Rom 6:7)

The salvation that we obtained through baptism continues with us through death. Thus we pray saying,
“O, who tasted death in the flesh in the ninth hour for our sake, we sinners, put to death our carnal lusts, O
Christ, our God, and deliver us” (From the prayer of the 9th hour – Coptic Book of Hours).

== Symbols of Baptism in The Old Testament ==

# It is written in the Holy Book of Genesis, “The Spirit of God was hovering over the face of the waters” (Gen 1:2). This is both a symbol and a prophecy about the work of the Holy Spirit in baptismal water to give it its saving efficacy.
# St. Peter interpreted the story of Noah’s ark and the flood (Gen 7) as a symbol of baptism, he said, “The divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. There is also an antitype which nowsaves us – baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ” (1 Pet 3:20-21) à Notice the link between baptism and salvation through the resurrection of the Lord.
# St. Paul interprets the commandment of circumcision (Gen 17) as a symbol of baptism, he said, “You were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God who raised Him from the dead” (Col 2:11-12). Notice
the link between baptism and salvation (through the resurrection of the Lord) for God said about the child who is not circumcised that he will be “cut off from his people, he has broken My covenant” (Gen 17:14). Likewise, a child who is not baptized cannot enter the Kingdom of God (Jn 3:5)
# The relation between the ark, the circumcision, the saving resurrection of the Lord, and baptism goes even further. Notice that St. Peter emphasizes that only eight souls were saved from the evil world through the water of the flood. Also notice that God ordered that children must be circumcised on the eighth day. Now the Lord’s resurrection took place on the first day of the week (Jn 20:1) that is the eighth day from the previous week. The number eight represents the new life and eternity. In fact number eight is the only number (from 1-10) that does not have a beginning and end (8), which is basically the definition of eternity.
# St. Paul interpreted the story of crossing the sea (Ex 14) as a symbol of baptism, he said, “All our fathers were under the cloud, all passed through the sea, all were baptized into Moses in the cloud and in the sea” (1 Cor 10:1-2). The sea was a symbol of the baptismal water that draws its saving efficacy from the precious blood of our Lord (no wonder its called the Red Sea), the cloud was a symbol of the Holy Spirit who works through the baptismal water, and Pharaoh was a symbol of the devil who is destroyed by the cross of Lord Jesus through the water of baptism.
# The Priesthood was not given to Aaron and his sons except after being washed with water (Ex 29:4), also the laver of bronze and it’s water set between the tabernacle of meeting and the alter (Ex 30:18) was a symbol of the spiritual cleansing effect of baptismal water.
# The sacrifice of Elijah the Prophet was accepted after pouring water on it three times (1 Kgs 18:34). Moreover, Elijah himself was not taken up to heaven until he crossed the waters of the Jordan river (2 Kgs 2:8). The same happened with the Israelites who went into the Promised Land after going through the waters of the Jordan (Joshua 3). In the Holy Book of Revelation we read about “a sea of glass” (Rev 4:6) before the throne of God. The point is that we must go through the waters of baptism to reach heavenly Promised Land and enjoy the company of God.

== The Baptism of St. John The Baptist ==

No pre-Pentecostal baptism can be equated with Christian baptism. This not only includes St. John
the Baptist’s but also the disciples’ baptisms during the life of the Lord on earth (Jn 4:2). These baptisms
were preparatory ones, just for repentance, as St. John said, “I indeed baptize you with water unto
repentance, but He who is coming after me is mightier than I … He will baptize you with the Holy Spirit and
fire” (Mt 3:11). The redemption had not yet been accomplished; the specific relationship of baptism with the
cross and the blood of the Lord had not yet been established. Moreover, the gift of the Holy Spirit was not
yet available (Jn 7:37-39). On the day of Pentecost no exceptions were allowed for those who may have
received St. John’s baptism, St. Peter said, “Let every one of you be baptized” (Acts 2:38)

The Holy Book of Acts tells us of a specific incidence where some believers at Ephesus were only
baptized with St. John’s baptism so St. Paul asked, “Did you receive the Holy Spirit when you believed?”
They replied, “We have not so much as heard whether there is a Holy Spirit.” He wondered, “Into what then
were you baptized?” So they said, “Into John’s baptism” Then St. Paul explained, “John indeed baptized
with a baptism of repentance, saying to the people that they should believe on Him who wo uld come after
him, that is on Christ Jesus.” So when they heard this, they were baptized in the name of the Lord Jesus.
(Acts 19:1-5)

== The Effectiveness of Baptismal Water ==

It may be objected, “What does mere water do when a person is immersed in it?” One might just as
well ask, what does water do when poured into the boiler? The water in the boiler can do nothing of and by
itself, nor can the water in the baptistery, but when the water in the boiler is united with the mind of an
engineer, it can drive an engine across a continent or a ship across the sea. So too, when water is united with
the power of the Holy Spirit, it can give regeneration and spiritual cleansing. Those who think that the
effectiveness of baptism depends on the water alone bring to mind the story of Naaman (2 Kgs 5), the
commander of the Syrian army, who was a leper. This man came to Elisha the Prophet to be healed from
leprosy so he told him, “Go and wash in the Jordan seven times, and your flesh shall be restored to you, and
you shall be clean” (2 Kgs 5:10). Naaman was insulted and became furious; he said angrily, “Are not the
Abanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in
them and be clean?” (2 Kgs 5:12). His servants, however, said to him, “My father, if the prophet had told
you to do something great, would you not have done it? How much more then, when he says to you, ‘Wash
and be clean’?” (2 Kgs 5:13). So Naaman went down and dipped in the Jordan and he was healed! Likewise,
if the blind man from birth had questioned the words of Lord Jesus about washing in the pool of Siloam (Jn
9:11), he would have remained blind. Our Lord emphasized the relation between the water and the Spirit (Jn
3:5-6) thus baptismal water is not to be considered mere water for “There are three that bear witness on
earth: The Spirit, the water, and the blood; and these three agree as one. (1 Jn 5:7)

== Immersion Vs Sprinkling ==

To baptize (Gr. Baptizo) literally means to immerse or to put into. Therefore, the Orthodox Church
baptizes by triple immersion, “in the name of the Father, and the Son, and the Holy Spirit” (Mt 28:19).
Baptism by immersion is supported also by the following biblical examples:
* “Both Philip and the eunuch went down into the water, and he baptized him. Now when they came out of the water, the Spirit of the Lord caught Philip away” (Acts 8:38-39). If baptism were by sprinkling, St. Philip could have just brought water to the chariot and sprinkled it on the eunuch.
* St. Paul said, “We were buried with Him through baptism” (Rom 6:4), and “Buried with Him in baptism” (Col 2:12). The only way a person is buried in baptism is through complete immersion.
* St. Paul said, “According to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit” (Titus 3:5), St. Ananias said to St. Paul (Saul), “Be baptized, and wash away your sins” (Acts 22:16). Baptism is also called “washing” in (1 Pet 3:18-21; Eph 5:26). To wash a piece of cloth you need to completely immerse it in water.

Because baptism is a very important condition for salvation (Mk 16:16; Jn 3:5) the Church allows
baptism by sprinkling only in the case where immersion is prevented by a medical condition and there is a
risk that the person would die without being baptized. For example, a newborn with a fatal health condition
that is kept in an incubator cannot be immersed three times in water, so the Church allows sprinkling in this
instance. Moreover, if there was no priest available, any Orthodox Christian (male or female) can perform
the baptism by anointing the baby with water three times saying, “I baptize you in the name of the Father, the
Son, and the Holy Spirit”. If the baby lives, baptism is not repeated and the child just needs to be anointed
with the Holy oil.

== Why Do We Baptize Infants? ==

# Baptism is essential for salvation and without it a person cannot enter the Kingdom of God, “Most assuredly I say to you, unless a person is born of water and the Spirit, he cannot enter the Kingdom of God” (Jn 3:5). Infants are no exception since they are born with the corrupt nature due to the original sin. Therefore, infants are baptized to insure their salvation.
# Circumcision was a symbol of baptism (Col 2:11-13). Now if God commanded that infants enter in the Old Covenant with Him, should we prevent them from entering in the New Covenant?
# Crossing the Red Sea was also a symbol of baptism (1 Cor 10:1-2). Undoubtedly, infants crossed the sea with their parents so why should today’s infants be prevented from being baptized?
# St. Peter said to the people on Pentecost, “Be baptized… and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children” (Acts 2:38-39). This is a clear implication that children are accepted in baptism.
# Holy Scripture records several occasions where families and entire households were baptized together (Acts 16:14-15, 33; 1 Cor 1:16). This is another implication that children were baptized.
# There is not a single biblical verse that supports the prevention of infants’ baptism. On the contrary, our Lord said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven” (Mt 19:14), and “Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven” (Mt 18:10)

== One Baptism ==

The Sacrament of Baptism is performed once and is not repeated as we say in the creed, “we confess
one baptism for the remission of sins”. Since baptism is a spiritual birth so a person is born (baptized) once
and since baptism is death with the Lord and the Lord died once so a person dies with the Lord (baptized)
once. Thus St. Paul said, “one Lord, one faith, one baptism” (Eph 4:5)

== FAQ ==

'''If baptism is necessary for salvation, were the people of the Old Testament baptized?'''

Baptism was not a condition for salvation in the Old Testament, but it was only instituted as a condition
in the New Testament, “He who believes and is baptized will be saved” (Mk 16:16). The reason is that
baptism’s saving efficacy is linked to the death of Lord Jesus Christ and the Lord had not yet died in the Old
Testament. Had baptism existed in the Old Testament, people would have had to be baptized in order to be
saved. Nevertheless, the people of the Old Testament practiced the symbol of baptism available to them at
such time, namely circumcision (Col 2:11-13). They also kept the Passover, which was a symbol of our Lord
(1 Cor 5:7)

'''What is the fate of infants who die without being baptized?'''

Lord Jesus Christ said, “Most assuredly, I say to you, unless one is born again, he cannot see the
Kingdom of God” (Jn 3:3), and “Most assuredly, I say to you, unless one is born of water and the Spirit, he
cannot enter the kingdom of God” (Jn 3:5). These infants inherited the corrupt nature due to the original sin,
“we were by nature children of wrath” (Eph 2:3) and St. Paul affirms that corruption does not inherit
incorruption (1 Cor 15:50). Therefore, these infants cannot enter nor see the Kingdom of God. One may
object, “They didn’t do anything wrong!” Well, they didn’t do anything right either. The early Church
fathers agree that these infants will not enter the Kingdom of God (based on the words of the Lord) but
concerning suffering and punishment the most probable and most acceptable opinion is that they will not
suffer since they did not commit any personal sin (St. Gregory the Theologian).
God said, “the uncircumcised male child, who is not circumcised in the flesh of his foreskin, that person (that
child) shall be cut off from his people; he has broken My covenant” (Gen 17:14). Someone may ask, “What
about God’s mercy?” God’s mercy is full of justice and His Justice is full of mercy. So trust in the merciful
justice of our God and don’t worry about this subject.

The Question of Women's Ordination

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Admin: 1 revision imported

“A woman shall not wear anything that pertains to a man, nor shall a man put on a woman’s garment, for all who do so are an abomination to the Lord your God” (Deut 22:5)

== In The Beginning ==

In the creation account it is written, “God created man in His own image; in the image of God He
created him; male and female He created them” (Gen 1:27) both Adam and Eve were equally created in
the image of God. Neither received more of the image of God than the other. So Holy Scriptures begins with
the equality of the sexes. As persons, as human beings, as spiritual beings, standing before God, men and
women are absolutely equal. Despite this equality, there is in the second chapter of the Holy Book of Genesis
a more detailed account of the creation of the two humans, which shows some differences in their God-given
responsibilities. God did not create the man and woman spontaneously at the same time, but rather He
created Adam first and Eve later for a specific purpose. God established and designed patriarchy as His ideal
form of government by creating Adam first (Gen 2:20). Had He intended democracy, He could just as easily
have formed Eve and Adam at the same time and have said, “it is not good that man or woman should be
alone, I will make them to be helpers comparable to each other.” Had He intended a matriarchy, He would
have created Eve first then Adam as a suitable helper to her, but this did not happen and God created a
patriarchy in which the male has authority. God also prepared the man for leadership before giving him the
woman by having Adam name the living creatures (Gen 2:19-20). Naming is a form of leadership, for
example, when the Israelites conquered Trans-Jordan, they asserted their authority by renaming the rebuilt
cities (Num 32:38), Pharaoh Necho asserted his rule over Eliakim by renaming him Jehoiakim (2 Kgs
23:34), and the chief of the eunuchs renamed Daniel and his three friends (Dan 1:7). Notice that after the
Lord gave Adam his bride, Adam gave her the generic name “woman” (Gen 2:23). Even the source of the
woman’s creation symbolizes this leadership- follower creational principle. Woman was created from a rib
taken from man’s side, which suggests a dependent relationship. Man’s creation involved the endowment of
leadership; the woman’s creation involved the endowment of support to that leadership. Accordingly, the
original creation, prior to the fall, provides the basis for the patriarchal system of government, which God
deemed “very good.”

== The Fall of Humanity ==

When craftily tempted and deceived in the Garden of Eden, Eve, rather than seeking Adam’s counsel
and leadership, took the lead herself, eating of the forbidden fruit and then leading her husband into sin (Gen
3:6). The whole creation, through Eve’s lead, became corrupt, though the structure and inherent principles of
the creation remained intact. Yet, the man (Adam), as the natural head, was held ultimately responsible. It
was only when he ate of the forbidden fruit that “the eyes of both of them were opened” (Gen 3: 7). Both the
man and the woman received Divine judgment for their rebellion. In addition to death, they were destined to
live out their lives in suffering and pain. Part of the Divine pronouncement of judgment for Eve (and thus for
all women) was a tension in the authority-submission relationship with man, “Your desire shall be for your
husband, and he shall rule over you” (Gen 3:16). The same word “desire” is used by God to mean “excessive
control over” à “sin lies at the door and its desire is for you, but you should rule over it” (Gen 4:7). Thus,
the words of God to Eve refer to a new desire on the part of woman to exercise control over man, but he will
in fact rule or exert authority over her. The result down through history has been an ongoing struggle
between the sexes with women seeking control and men ruling instead, often harshly. Before the fall, there
was true harmony in the man-woman relationship, but through sin a new element of tension and dissention
entered in this relationship, they lost a relationship both with God, symbolized by hiding among the trees,
and with one another, symbolized by putting a barrier of clothing between them. Through the cross, women’s
submission is not erased but rather harmony is restored to her relationship with man.

== Was Patriarchy a Cultural Accommodation of the Old Testament? ==

To argue that in Old Testament times woman could not be admitted in the priesthood because their
cultures would not have allowed it fails to recognize that most of Israel’s neighbors had both men and
women serving as priests in their religion, and to argue that the reason why Israelite women were prohibited
from serving as priests was that God did not want them to engage in the kind of immorality that the pagan
priestesses engaged in is lacking any biblical basis in addition to implying that women are more prone to
sexual immorality than men, which is a sexist argument that is yet to be proven. Thus the culture of Old
Testament times would have welcomed women priests in Israel. The reason women in Israel were not
ordained as priests was not because of their culture, but rather because of the pre- fall headship principle that
permitted only men to be spiritual leaders within the worshiping community. Deborah, however, who was
married, is one clear exception to patriarchy (Judges 4:4), but it is the exception that proves the rule. In
addition to being a prophetess, Deborah was “judging” (i.e. ruling) Israel. The narrator, however, makes his
intention clear by carefully shaming the Israelite men at that time for their fear so that none dared to assume
leadership. Note, for example, how Deborah shames Barak, the military commander of Israel’s army, for his
failure to assume leadership. After she had mediated God’s command to him to join battle with Sisera,
commander of the Canaanite army, Barak replies, “If you will go with me, then I will go; but if you will not
go with me, I will not go!” (Judges 4:8) To which Deborah responds, “I will surely go with you;
nevertheless there will be no glory for you in the journey you are taking, for the Lord will sell Sisera into the
hand of a woman.” (Judges 4:9) Apparently, the Lord raised up this exceptional woman, who was full of
faith, to disgrace the men of Israel for their lack of faith, which is essential to leadership in the holy nation.
Therefore, the story aims to reprove unfaithful men for not taking leadership, not to present an alternative
norm to male authority. Holy Scripture interprets the rule of women as God’s judgment against the sinful
nation, God ridicules it saying, “As for My people, Children are their oppressors, and women rule over
them. O My people! Those who lead you cause you to err, and destroy the way of your paths” (Is 3:12)

== Was Patriarchy a Cultural Accommodation of the New Testament? ==

Some argue that Lord Jesus Christ could not ordain women as apostles because the culture of His
time would not have permitted Him to do so without prematurely jeopardizing His ministry. Are they, in
effect, charging our Lord with insensitivity or accommodation to the injustice women suffered in His days?
How could this be, when our Lord clearly said, “Which of you convicts Me of sin?” (Jn 8:46) “Sin” surely
includes the sin of gender injustice. To suggest, as proponents of women’s ordination do, that Lord Jesus
Christ’s choice of male apostles was a mere concession to the “male-dominated” social structure of His time
is completely flawed. The Holy Gospels reveal that Lord Jesus Christ was not afraid to break social customs
when they conflicted with the Truth and Holy Scriptures. Against custom, he ministered to Gentiles, spoke to
a Samaritan women, worked good on the Sabbath, and ate with tax collectors and sinners. He condemned the
social injustices of His time when He spoke against divorce and remarriage, when He drove from the temple
those who were profaning it and exploiting others, and when He criticized religious leaders to their faces for
their hypocrisy. While the Jewish Talmud said it was better to burn the Torah than teach it to a woman, Lord
Jesus Christ taught women freely not only by including them in His audiences but by using illustrations and
images in His blessed teaching, which would be familiar to them (Mt 13:33; Lk 15:8-10). Though men in
our Lord’s day normally would not allow women to count change into their hands for fear of physical
contact, Lord Jesus Christ touched women to heal them and allowed women to touch Him (Lk 7:38). He
even allowed a small group of women to travel with Him and His disciples (Lk 8:1-3). Lord Jesus Christ’s
own life as well as the thrust of His teaching reveal that He would not bow to any cultural pressure when
moral issues were at stake. He denounced the scribes and Pharisees and all those who accommodated
Scriptural principle to their cultural norms calling them “hypocrites” (Mt 15:7). The “cultural argument” is a
futile attempt to explain the lack of Scriptural precedent for ordaining women to headship roles in both the
Old and New Testament worshiping communities.

In our Lord’s treatment of women, we see how He raised their station in life and how He showed
them compassion and respect in a way that they had never known before, but Lord Jesus Christ still did not
exalt women to a place of leadership over men. None of the twelve He selected were women. Lord Jesus
Christ could easily have chosen and ordained six men and their wives as apostles, since the wives of the
Apostles frequently accompanied them (1 Cor 9:5). But He did not. Lord Jesus Christ could have chosen and
ordained at least one of the women who were actively involved in His ministry, traveling to places with Him
and supporting Him and His disciples with their own money (Lk 8:1-3). But He did not. He could have
ordained His own blessed mother since she already had the divine certification as being “blessed among
women” (Lk 1: 28). But He did not. He could have chosen and ordained Mary Magdalene, just as He
commissioned her to bear witness to His Resurrection (Jn 20: 1-18). But He did not. Lord Jesus Christ could
have ordained the Samaritan women as an apostle, since she defied several “cultural” stigmas (a woman five
times divorced, living unlawfully with a man, and a Samaritan) to become a powerful and successful
evangelist. But He did not. Lord Jesus Christ implicitly confirmed the Old Testament patriarchy by not
appointing a woman as an apostle though He made a radical break with His culture in so many ways that
surely He would have done it in this manner also if it had been beneficial. It is nonsense to argue that the
counter-cultural Lord Jesus Christ appointed only male apostles because He was culturally conditioned.

Furthermore, to suggest that St. Paul’s statements prohibiting women from having authority over men
were concessions he had to make to accommodate the anti- women cultural practices of his times is to ignore
St. Paul’s own clear explanation of his reasons and to charge him with theological inconsistency and
hypocrisy. St. Paul said: “I do not permit a woman to teach or to have authority over a man, but to be in
silence.” (1 Tim 2:12) àWhy?? ß“For Adam was formed first, then Eve, and Adam was not deceived but
the woman being deceived, fell into transgression.” (1 Tim 2:13-14)

The Apostle Paul, in forbidding women to rule and teach, provides the rationale for such prohibition.
He did not give cultural or sociological factors in Ephesus (St. Timothy was the Bishop of Ephesus) or in the
New Testament times as the reason he prohibited women from exercising the role of authoritative teaching.
Whatever the cultural or sociological situation may have been in Ephesus – Gnosticism, witchcraft, worship
of mother-goddess Diana, mysticism, feminism, etc. – St. Paul employed a theological reason to address the
specific problem that occasioned his statement. His stated reason was that Adam was created first and that he
was not deceived but the woman was. St. Paul points back to the pre- fall creation ordinance of headship,
reiterated after the fall. By appealing to the Divine arrangement from creation as the reason why the woman
is not to have authority over the man, the apostle dispelled any suggestion that his instruction was culturally
conditioned or time-bound. Those who attempt to explain St. Paul’s stateme nt on the basis of cultural
accommodation are in effect saying that he misconstrued or misapplied the Old Testament in order to justify
his lack of moral courage to stand against unjust cultural norms. How can St. Paul who said, “There is
neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in
Christ Jesus” (Gal 3:28), be so characterized by proponents of women’s ordination? Only a few verses
before the one in question St. Paul affirms, “I am speaking the truth in Christ and not lying” (1 Tim 2:7)
Additionally, St. Paul said, “Let your women keep silent in the Churches, for they are not permitted to speak;
but they are to be submissive, as the law also says” (1 Cor 14:34)

Thus St. Paul’s reason for prohibiting headship authority to women was not cultural but rather he
understood clearly the permanent validity of the creation principle of man headship. St. Paul employed the
same reasoning when he addressed the issue of head covering, he said, “For a man indeed ought not to cover
his head, since he is the image and glory of God; but woman is the glory of man. For man is not from
woman, but woman from man. Nor was man created for the woman, but woman for the man. For this
reason the woman ought to have a symbol of authority on her head, because of the angels. Nevertheless,
neither is man independent of woman, nor woman independent of man, in the Lord.” (1 Cor 11:7-11)

This prohibition is neither undermined nor contradicted when St. Paul suggests that wo men do
prophecy (1 Cor 11:5). In response, Holy Scripture distinguishes between the office of pastors and the office
of a prophet(ess), “He Himself gave some to be apostles, some prophets, some evangelists, and some pastors
and teachers” (Eph 4:11). The gift of teaching and the gift of prophecy are essentially different (Rom 12:6-
7). Prophesying was the direct communication of Divine revelation (1 Cor 14:30-31). Therefore, the actual
content of communication was predetermined. The prophet or prophetess neve r spoke independently, but
was directly “moved by the Holy Spirit” (2 Pet 1:21). Personal freedom in actual communication of the truth
was precluded. The analytical and reflective powers of the mind became virtually obsolete. So, for instance,
the injunction for the early Church was “Let two or three prophets speak, and let the other judge. But if
anything is revealed to another who sits by, let the first keep silent” (1 Cor 14:29-30). The elder or priest, on
the other hand, has a degree of personal freedom in actual communication, though the essential content must
remain unalterable. He must harness and direct his analytical and reflective powers of mind. Furthermore, in
accordance with the progressive revelation of God, this gift of prophecy was initially an extraordinary and
temporary spiritual gift associated with the inauguration of the dispensation of the Holy Spirit and the
universal thrust of the Holy Gospel. Both men and women were to participate in the initiation of the new era
in fulfillment of the Old Testament prophecy (Joel 2:28-32; Acts 2:17-21)

The appearance of extraordinary spiritual gifts was a unique phenomenon, which marked the
commencement of the new spiritual age; such gifts are not now a part of normative Church practice and
ministry. The charge that St. Paul is contradicting himself when he states, on the one hand, that women do
prophecy (1 Cor 11:5) and, on the other hand, that women are to keep silent in Church (1 Cor 14: 34-35) is
virtually unfounded. There is no clear evidence to suggest that women prophesied inside the Church itself.
St. Paul directive is that prophets (not prophetesses) are to speak in the Church (1 Cor 14:29-33). Having
issued this specific directive, St. Paul immediately commands that women are to keep silent in the Churches
(1 Cor 14: 34-35). It seems highly unthinkable that a man of St. Paul’s stature would glaringly contradict
himself within the space of three to five sentences of the text.

== Biblical Obstacles to Women’s Ordination ==

Holy Scripture unquestionably teaches that women are not to be ordained elders (priests). At least
three reasons support this contention. The first reason concerns the matter of the specific qualifications
outlined for entering the office of a priest or bishop; the second reason concerns the replacement of Judas;
and the third reason concerns the direct prohibition against women becoming pastors.

=== Eldership Qualifications ===

The specific qualifications outlined for those aspiring to the pastorate or eldership strongly imply that
such candidates are to be men (1 Tim 3:1-7; Titus 1:5-9). The bishop is required to be the “husband of one
wife” (1 Tim 3:2; Titus 1:6). Furthermore, he must be a person who “rules his own household well” which
is a prerequisite for taking care of the Church, “For if a man does not know how to rule his own house, how
will he take care of the Church of God?” (1 Tim 3:4-5)
The management of the household, according to Holy Scripture, is primarily the man’s rather than the
woman’s responsibility. The man is considered the head under Lord Jesus Christ “the head of woman is
man” (1 Cor 11:3). This fact that the man is to manage the household is further substantiated when the
statement of similar qualification for deacons is examined, “Let deacons be the husbands of one wife, ruling
their children and their own houses well” (1 Tim 3:12)
This statement leaves no doubt as to who is to manage the household. Consistency, therefore,
demands that the similar qualification for those aspiring to be pastors must also refer to men and not women.

=== The Replacement of Judas ===

The Holy Book of Acts records that the 120 male and female disciples who were gathered in the
upper room sought guidance to find a replacement for Judas. Significantly, they sought Scriptural guidance
on whether to fill the vacancy. They appealed to the Holy Book of Psalms where it is written, “Let another
take his office (Gr. Episkopen; position of overseer)” (Acts 1:20; Ps 109:8)
Now notice the qualification of the candidates, “Therefore, of these men who have accompanied us
all the time that the Lord Jesus went in and out among us, beginning from the baptism of John to that day
when He was taken up from us, one of these must become a witness with us of His resurrection” (Acts 1:21-
22). Why did the 120 men and women in the upper room appoint two men and no women as candidates?
Were there no qualified women? Was there no woman with a heart (Acts 1: 24) acceptable enough to God to
take over this apostolic ministry? Certainly not. Obviously there were capable women among the 120
disciples, since all of them – male and female – were filled with the Holy Spirit on Pentecost. The absence of
a woman candidate (including Virgin Mary) is no coincidence, the reason why women were excluded as
candidates for the apostleship, even though some of them undoubtedly met the requirements set forth in
verse 21-22, is clearly the gender. The disciples in the upper room were “with one accord” (Acts 1:14) in
their choice of a male replacement.

=== Women Prohibited ===

The third reason why women are not to be priests or bishops is because Holy Scripture specifically
prohibits such action. St. Paul, in communicating to St. Timothy the policies, practices, and principles that
are to govern how one ought to conduct himself “in the house of God, which is the Church of the living
God” (1Tim 3:15) said:
* “I do not permit a woman to teach or to have authority over a man, but to be in silence.” (1 Tim 2:12)
* “Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says… for it is shameful for women to speak in church.” (1 Cor 14:34-35)

== Deaconesses in The Church ==

In the early Church, there were deaconesses helping the Apostles and later the bishops and priests
with some service matters. Deaconesses were selected from among elderly women and most probably
widows who were married once. St. Paul said, “Do not let a widow under sixty years old be taken into the
number, and not unless she has been the wife of one man, well reported for good works; if she has brought
up children, if she has washed the saint’s feet, if she has relieved the afflicted, if she has diligently followed
every good work” (1 Tim 5:9). An example of a successful deaconess is Phoebe about whom St. Paul wrote
to the Romans saying, “I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, that
you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has
need of you; for indeed she has been a helper of many and of myself also” (Rom 16:1-2). Since the 13th
century, the service of the consecrated deaconesses has been neglected in our Coptic Church, but due to the
urgent need for the service of women in the church, H.H. Pope Shenouda III revived this rite by consecrating
a large number of deaconesses for the service of Cairo Churches on the Pentecost Feast of 1981. This
consecration does not include laying of hands or ordination.

The Order of Melchizedek

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“The Lord has sworn and will not relent, You are a priest forever according to the order of
Melchizedek” (Ps 110:4)

The first time the word “priest” was mentioned in Holy Scripture was when Melchizedek was
mentioned, “Then Melchizedek king of Salem brought out bread and wine; he was the priest of God Most
high” (Gen 14:18). He blessed our father Abraham (Gen 14:19) who gave him a tithe of all (Gen 14:20). A
major theme of the Holy Book of Hebrews is the contrast between the Levitical Priesthood of the Old
Testament and the Priesthood that our Lord Jesus Christ established, which is according to the order of
Melchizedek, the following points are noteworthy:
# Melchizedek is given no genealogy, and nothing is said of his death, he is “without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.” (Heb 7:3)
# His name is translated “King of Righteousness” meaning “King of Peace.” (Heb 7:2)
# He receives tithes from our father Abraham, implying he is superior to Abraham in rank – and by extension, superior to Abraham’s descendants, the Levites. (Heb 7:4,9)
# Note the link between the Priesthood of Melchizedek and the bread and wine (The Eucharist).
# St. Paul explicitly declares that our Lord Jesus Christ is a Priest according to the order of Melchizedek (bread & wine) even though He was born from the tribe of Judah and not Levi (Heb 7:14-17). The Apostle explains saying, “If perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? For the priesthood being changed, of necessity there is also a change of the law” (Heb 7:11-12)à This was fulfilled when the high priest tore his clothes (Mk 14:63) during the Lord’s trial and when the veil of the temple was torn in two from top to bottom when the Lord breathed His last (Mk 15:38)

== The Priesthood of the New Testament ==

Our Lord was a priest according to the order of Melchizedek when He took the bread and wine,
blessed them, and gave them to His disciples saying, “This is My body and My blood.” Our Lord was called
a High Priest according to the order of Melchizedek (Heb 3:1; 5:10; 6:20; 4:15); the word “High priest”
implies that there are other priests also according to this order (bread & wine) among whom He is the Chief
High Priest. This is obvious since our Lord said to His disciples, “do this [the Eucharist] in remembrance of
Me” (Lk 22:19). This is the Priesthood of the Gentiles about which prophecies in the Old Testament exist:
* “For from the rising of the sun, even to its going down, My name shall be great among the Gentiles; in every place incense shall be offered in My name.” (Mal 1:11)
* “Then they shall bring all your brethren for an offering to the Lord out of all nations… And I will also take some of them for priests and Levites, says the Lord.” (Is 66:19,21)
* “In that day there will be an altar to the Lord in the midst of the land of Egypt.” (Is 19:19)

This altar is obviously not a pagan altar since it is an altar “to the Lord”, and it cannot be a prophecy about a Jewish altar since it is unlawful to the Jews to have an altar outside Jerusalem; the Holy Book of Exodus is about the Jews trying to go out of Egypt because they cannot offer a sacrifice to the Lord in a foreign land. Even today Jews have synagogues all over the world but still no altar because where the Temple should be in Jerusalem is standing a Muslim Mosque (no wonder the Middle East conflict is complicated)! Moreover, St. Paul affirms, “We [Christians] have an altar from which those who serve the
tabernacle [the Jews] have no right to eat [the Eucharist]” (Heb 13:10) Our Lord also gave us instructions
concerning this altar, “Leave your gift there before the altar, and go your way. First be reconciled with your
brother, and then come and offer your gift” (Mt 5:24)

== The Universal Spiritual Priesthood of All Believers ==

King David said, “Let my prayer be set before You as incense, the lifting up of my hands as the
evening sacrifice” (Ps 141:2), “I will offer to You the sacrifice of thanksgiving” (Ps 116:17), “Offer the
sacrifices of righteousness” (Ps 4:5). King David was not a priest like the sons of Aaron but his worship is
considered as spiritual incense and sacrifice. This is what the spiritual priesthood of all believers means. St.
Paul describes the Philippians’ gift as “a sweet-smelling aroma, an acceptable sacrifice, well pleasing to
God.” (Phil 4:18)
Therefore, St. Paul exhorts us saying:
* “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.” (Rom 12:1)
* “Let us continually offer the sacrifice of praise to God, that is the fruit of our lips, giving thanks to His name. But do not forget to do good and to share, for with such sacrifices God is well pleased.” (Heb 13:15-16)

No wonder we read in the Holy Book of Revelation that Lord Jesus Christ “has made us kings and
priests” (Rev 1:6). Obviously we are not literally kings with crowns and thrones to sit on and likewise, we
are not priests literally but in a spiritual sense as explained above. Notice that this spiritual priesthood is
available to both genders and it does not cancel the New Testament Priesthood according to the order of
Melchizedek. The same happened in the Old Testament for the spiritual priesthood of the congregation did
not abolish the Levitical Priesthood. Therefore, St. Peter said, “You are a chosen generation, a royal
priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called
you out of darkness into His marvelous light” (1 Pet 2:9), the Lord said the same to the children of Israel,
“You shall be to Me a kingdom of priests and a holy nation” (Ex 19:6)

== The Rebellion ==

St. Peter said, “There were also false prophets among the people, even as there will be false teachers
among you, who will secretly bring in destructive heresies… and bring on themselves swift destruction” (2
Pet 2:1). This applies to the issue of Priesthood for the Holy Book of Numbers tells us a story about Korah,
Dathan and Abiram with 250 leaders of the congregation rising against Moses and Aaron and saying, “all the
congregation is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves
above the congregation of the Lord?” (Num 16:3). They rebelled against the Levitical Priesthood and
wanted to generalize this honor. As a result “the earth opened its mouth and swallowed them up, with their
households and all the men with Korah, with all their goods” (Num 16:32). In the New Testament, St. Jude
describes the heretics and says that they “perished in the rebellion of Korah” (Jude 11). This applies to the
Protestants who rejected the New Testament Priesthood and the Eucharist.

== Fatherhood ==

Our Lord said, “Do not call anyone on earth your father; for One is your Father, He who is in heaven” (Mt 23:9). Why then do we call the priest ‘father’?

These words were spoken to the disciples only and not to the whole congregation. Our Lord spoke certain
things just for the disciples therefore St. Peter once asked Him, “Lord, do You speak this parable only to us,
or to all people?” (Lk 12:41) The spiritual fatherhood is supported by many biblical examples:

=== The Old Testament ===
* Elisha the Prophet called Elijah, his teacher, “My father, my father, the chariot of Israel and its horsemen.” (2 Kgs 2:12) and King Joash called Elisha the same (2 Kgs 13: 14)
* King David said to Saul, “my father” (1 Sam 24:11) out of respect to the age difference and because Saul was the Lord’s anointed.
* Job the righteous said, “I was a father to the poor.” (Job 29:16)

=== The New Testament ===

* St. Paul said, “To Timothy, my true son in the faith” (1 Tim 1:2), “To Timothy, my beloved son” (2 Tim 1:2), “You therefore, my son, be strong in the grace that is in Chris Jesus” (2 Tim 2:1), “To Titus, my true son in our common faith” (Titus 1:4), “I appeal to you for my son Onesimus, whom I have begotten while in my chains” (Phil 10). Now should Timothy, Titus, and Onesimus tell St. Paul, “you’re not our father since we do not call anyone on earth our father.”
* St. Paul also said that St. timothy served the gospel with him “As a son with his father” (Phil 2:22)
* St. Paul also said to St. Timothy, “Do not rebuke an older man, but exhort him as a father” (1 Tim 5:1), here the Bishop respects the age difference and considers the older man as a father. St. Stephen actually addressed his accusers saying, “Men and brethren and fathers” (Acts 7:2)
* St. Paul said to the Galatians, “My little children, for whom I labor in birth again until Christ is formed in you.” (Gal 4:19)
* To the Corinthians he said, “As my beloved children I warn you. For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel…For this reason I have sent Timothy to you, who is my beloved and faithful son in the Lord.” (1 Cor 4:14-15,17)
* St. John said, “My little children, these things I write to you, that you may not sin” (1 Jn 2:1)
* St John said, “I have no greater joy than to hear that my children walk in truth” (3 Jn 4)

== Blessing ==

How come we take a blessing from a human being (the priest) isn’t God the source of blessing?

Absolutely, God is the source of all blessings as St. James said, “Every good gift and every perfect gift is
from above, and comes down from the Father of lights” (Jam 1:17) but God used human beings as channels
for His blessings, examples:
* Our father Noah blessed his sons (Gen 9:26-27)
* Our father Isaac blessed his sons (Gen 28:3), St. Paul said, “By faith Isaac blessed Jacob and Esau concerning things to come.” (Heb 11:20)
* Likewise, Jacob blessed Joseph’s sons (Gen 48:20; Heb 11:21)
* God said to our father Abraham, “You shall be a blessing” (Gen 12:2), Elijah was a blessing in the house of the widow (1Kings 17), Elisha blessed the house of the Shunammite (2 Kgs 4), it was written, “The Lord blessed the Egyptian’s house for Joseph’s sake.” (Gen 39:5)
* St. Simeon the elder blessed Virgin Mary and St. Joseph (Lk 2:34)
* St. Paul said, “The cup of blessing that we bless, is it not the communion of the blood of Christ?” (1 Cor 10:16)

Actually, we, as Christians, are required to bless others:
* “Love your enemies, bless those who curse you” (Mt 5:44)
* “Bless those who persecute you; bless and do not curse” (Rom 12:14)
* “Not returning evil for evil or reviling for reviling, but on the contrary blessing” (1 Pet 3:9)
* This lecture is adapted from ‘The Priesthood’ by H.H. Pope Shenouda III.

The Sacrament of Priesthood

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“Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders [priests] sitting, clothed in white robes; and they had crowns of gold on their heads” (Rev 4:4)

The Sacrament of Priesthood is the Holy Sacrament by which the Bishop lays his hand on the elected
candidate in order for the Holy Spirit to descend on this person to grant him one of the priestly ranks. As a
result, the ordained person is granted the authority to perform the ministry of the Church, whether the Holy
Sacraments, teaching or others. This process is called “Laying of hands” or “Ordination.”

== Institution of The Sacrament ==

Lord Jesus Christ instituted this Sacrament when He chose the twelve of His followers and
consecrated them for ministry, “He called His disciples to Him, and from them He chose twelve whom He
also named apostles” (Lk 6:13). He gave them the authority of absolution and binding, “He breathed on
them, and said to them, ‘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” (Jn 20:22-23). Notice that this took place before the Pentecost
and the gift of the Holy Spirit here is the gift of ordination. Only to them He said, “Go therefore and make
disciples of all the nations, baptizing them in the name of the Father and the Son and of the Holy Spirit” (Mt
28:19) and only to them He delivered the mystery of His Body and Blood (The Eucharist)

== Honor of Priesthood ==

St. Paul said, “No man takes this honor to himself, but he who is called by God” (Heb 5:4) and “Let
the elders [priests] who rule well be counted worthy of double honor” (1 Tim 5:17), for the Priesthood is:

=== A divine choice, call and appointment ===
* “Then He appointed twelve, that they might be with Him and that He might send them out to preach and to have power to heal sicknesses and to cast out demons.” (Mk 3:13-15)
* “And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles.” (Lk 6:12-13)
* “You did not choose Me, but I chose you and appointed you that you should go and bear fruit and that your fruit should remain.” (Jn 15:16)
* “After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go.” (Lk 10:1)
* “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, they sent them away.” (Acts 13:2-3)

=== Faithfulness and Stewardship ===

* “Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion in due season? Blessed is that servant whom his master will find so doing he comes.” (Lk 12:42-43)
* “Let a man so consider us, as servants of Christ and stewards of the mysteries [Sacraments] of God. Moreover it is required in stewards that one be found faithful” (1 Cor 4:1-2)

=== Consecration or Sanctification ===

* Lord Jesus Christ said, “for their sakes I sanctify Myself, that they also may be sanctified by the truth” (Jn 17:19). To sanctify means to consecrate; our Lord has consecrated Himself for the ministry and redemption. Likewise, all ranks of the Priesthood are consecrated for the ministry according to the example of Lord Jesus Christ, the Great High Priest.

== The Order of Deacons ==

=== Epsaltos (Hymnist, Cantor) ===

The work of the Epsaltos is obvious from his name that is to learn and sing Church hymns and
praises. This rank is mentioned in some of the early Church canons, “Chanters also must be blessed by the
Bishop”. Children are usually ordained in this rank as the Psalm says, “Out of the mouth of babes and infants
You have ordained strength” (Ps 8:2), the wisdom of children’s ordination is attaching them to the Church in
order to grow up being nourished by the Orthodox faith and rites, so that they become steadfast in the faith,
clinging to it with a high level of spirituality and holiness, as the Psalm says, “But I am like a green olive tree
in the house of God … I will praise You forever” (Ps 52:8-9)

=== Anagnostis (Reader, Lector) ===

His work is the daily readings in Church especially the Holy Epistles; he must read without mistakes
so that the congregation may understand what is read. After the Commemoration of the Saints, readers recite
the names of the Patriarchs who passed away in the Lord as the deacon says, “Let those who read recite the
names of our fathers the Patriarchs who have fallen asleep; O Lord repose their souls and forgive us our
sins”. Readers also can give sermons to the congregation as mentioned in the rite of their ordination, “Lord
show Your face to Your servant standing before You to know by Your Holy Words to preach Your laws to
Your people, teach them Your pure words for their rescue and salvation”, this is done by the permission from
the Bishop or Priest. Readers are required to receive the Church Psalmody (Praises) and receipt it with the
chorus during Liturgy and other occasions.

=== Epideacon (Sub-deacon) ===

His work is to prevent heretics and false teachers from entering the Church, to light the Church’s
lamps, to maintain the books of the Church, to prepare the censer, to organize the worshipers and to help the
deacon and replace him if necessary. These responsibilities are added to the previous ones of the reader.

=== Deacon (Servant) ===

His work is to recite all the liturgical responses. In the past no one was allowed to enter to the
Sanctuary except the Bishop, Priest and the Deacon or Archdeacon, also kings who were believers and
anointed by Chrism. The deacon may carry the chalice and give the congregation from the precious blood of
the Lord during communion. He reads the Holy Gospel of the Liturgy and may teach or preach by the
permission of the Bishop or Priest. The deacon helps the priest in the service by visiting the congregation,
widows and orphans, sick, etc. If he was ordained before marriage, he does not marry. If he had a wife and
was ordained then his wife died, he remains without marriage like the case of Priests. If he elects to marry,
he loses his rank.

=== Archdeacon (Leader of Deacons) ===

The Archdeacon leads all the ranks of deacons, manages their needs, and specifies their deeds.

=== Qualifications of Deacons ===

St. Paul said, “Deacons must be reverent, not double-tongued, not given to much wine, not greedy
for money, holding the mystery of faith with a pure conscience. But let these also first be proved; then let
them serve as deacons, being found blameless… Let deacons be the husbands of one wife, ruling their
children and their own houses well.” (1 Tim 3:8-9,12)

The twelve apostles set the criteria of ordination of the seven deacons as being “of good
reputation, full of the Holy Spirit and wisdom” (Acts 6:3). Although this rank is the smallest of the priestly
ranks, St. Paul praised it saying, “Those who have served well as deacons obtain for themselves a good
standing and great boldness in the faith which is in Christ Jesus” (1 Tim 3:13). It is also noteworthy to
mention that the first Christian martyr was St. Steven the deacon who saw heaven opened and Lord Jesus
standing at the right hand of God (Acts 7:56)143

== The Order of Priests ==

=== Priest, Elder, Presbyter ===

This is the first and essential priestly rank. The priest has the right to administer all the Church
Sacraments except the laying of hands and ordination, which is reserved to the Bishop or someone above
him. He teaches the people the word of God, explains to them the dogmas and rites, and leads them to the
way of righteousness “For the lips of a priest should keep knowledge, and people should seek the law from
his mouth; for he is the messenger of the Lord of hosts.” (Mal 2:7) He is a father who pastors his children
compassionately, visits them with tenderness care and love, as he is zealous for their salvation. He humbly
serves them as Lord Jesus washed the feet of His disciples.

=== Hegomen, Senior Priest, Archpriest ===

This is only a promotional rank from a priest and is not considered as a new ordination. If there were
more than one priest serving in the same Church, the oldest in ordination or the most active and
knowledgeable is promoted to the rank of hegomen. The rest of the priests submit to him and consider him
the primary responsible person in the Church.

=== Khoori-Episcopos (Bishop of a village) ===

This rank came to existence by the end of the third century in Asia Minor when the dioceses extended
and their division to smaller ones was not preferred. Members of the Nicene Council included 15 KhooriEpiscopos from Asia Minor and Syria. This rank disappeared from our Coptic Church and was revived by
H.H. Pope Shenouda III when His Holiness ordained several monks as Khoori-Episcopos in order to assist
some Bishops and Metropolitans in the service of their wide dioceses. His Holiness promoted most of them
later on to general Bishops or Bishops of Dioceses. This rank is closer to the Bishopric rank for the candidate
is a monk, holds the title of “Anba”, his turban is very similar to the Bishop’s, has the authority to ordain the
various ranks of Deacons, is a member of the Holy Synod, and his name is mentioned like the Bishop in all
liturgical prayers and hymns.

== The Order of Bishops ==

=== Bishop, Overseer, Episcopos ===

This is the highest rank of the Priesthood. Bishops are distinguished from Priests by having the
perfection of the Priesthood and the authority to lay their hands and ordain all the deaconry and priestly
ranks in their dioceses.

=== Metropolitan (Bishop of a large city) ===

This is a promotional rank from the Bishop, and the Metropolitan is mentioned before the Bishop in all the Church rites.

=== Patriarch, Pope, Archbishop ===

The Patriarch is the highest rank in the Bishopric level and has the greatest ruling of Priesthood; he is
the leader of the Church, Bishops and Metropolitans. The Patriarch is the successor of our fathers the
Apostles and is the symbol of the unity of the Church. He has the right to ordain Bishops (at least one Bishop
accompany him) and promote them to Metropolitans. He also has the right to make the Holy oil (Mayron).
He heads the sessions of the Holy Synod, which is the highest authority in the Church.

=== Qualification of Bishops ===

St. Paul said, “A bishop must be blameless, as a steward of God, not self-willed, not quicktempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good,
sober-minded, just, holy, self-controlled, holding fast the faithful word as he has been taught, that he may be
able, by sound doctrine, both to exhort and convict those who contradict.” (Titus 1:7-9)144

“A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good
behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not
quarrelsome, not covetous… not a novice, lest being puffed up with pride he fall into the same condemnation
as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach
and the snare of the devil.” (1 Tim 3:2-3,6-7)

The Holy Bible said that the Bishop should be “the husband of one wife” (1 Tim 3:2). Why then do we ordain the Bishops from the celibate monks?
First of all, “we” don’t ordain anybody; the Pope does, “we” merely recommend the ordination.
Secondly, St. John Chrysostom said, “The apostle did not place this order as a basis that he (the Bishop)
must be a husband of a wife, but he forbids from this rank the individual who married more than one wife, as
he wanted to choose the most pure and modest, but since the door of celibacy and monasticism is opened so
the Bishops are ordained from the celibate monks who never married at all.” Moreover, The Holy Book of
Revelation (the only Prophetic Book of the New Testament) called the Bishops “Angels” and our Lord said
that the angels “neither marry nor are given in marriage” (Mt 22:30). In the Nicene Council 325 AD, a
decision was made that priests must be married because of the nature of their service since they enter houses
and solve family problems. Nevertheless, if the priest is widowed, he does not remarry another woman since
he is the father of all women and a father cannot marry one of his daughters.

== Lord Jesus Christ & The Ranks of Priesthood ==

Our Lord Jesus Christ practiced certain services that became the essence of the Church ranks:
# The Epsaltos: The person who holds this rank is required to learn and sing the Church hymns. Lord Jesus Christ sung a hymn with His disciples before going to Gethsemane, “And when they had sung a hymn, they went out to the Mount of Olives” (Mt 26:30)
# The Anagnostis: The most important work of this rank is reading the Holy Scriptures in Church during the Liturgy. Our Lord practiced the work of the reader when He went in the synagogue and stood up to read (Lk 4:16)
# The Epideacon: The most important work is keeping the Church organized. The Lord did the same when He drove out all those who bought and sold in the temple (Mt 21:12)
# The Deacon: One of the duties of the Deacon is to pour water for the priest to wash his hands upon the start of the Mass. Our Lord poured water into a basin and washed the disciples’ feet (Jn 13:5)
# The Priest: The main work of the priest is to sanctify the bread and wine during the Holy Liturgy and to give communion to the congregation. The Lord did the same on Covenant Thursday (Mk 14:22-26)
# The Hegomen: The role of the Hegomen is to provide for the Church services. It is obvious that our Lord did the same for when He said to Judas “What you do, do quickly” (Jn 13:27) the disciples thought that since Judas had the money box, the Lord had asked him to buy what they need for the feast or to give to the poor (Jn 13:29)
# The Bishop: The bishop is the shepherd of the flock. St. Peter refers to Lord Jesus as the shepherd and overseer of our souls (1 Pet 2:25) and the Lord said about Himself, “I am the good Shepherd” (Jn 10:14)
# The Patriarch: Only the Pope can ordain Bishops and our Lord breathed on His apostles and gave them the authority to bind and loose sins (Jn 20:22-23)

Therefore, we find Lord Jesus Christ practicing most of the priestly ranks despite their variation so
that every person may find in Him a good example to follow and to know that however small his rank may
seem it is not lowly since the Lord Himself practiced and blessed it.

What is a Sacrament?

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“Wisdom [our Lord Jesus Christ] has built her house [the Church], She has hewn out her seven pillars [the seven Sacraments]” (Prov 9:1)

== Introduction ==

To materialists, this world is opaque like a curtain; nothing can be seen through it. A mountain is just
a mountain, a sunset just a sunset; but to poets, artists and saints, the world is transparent like a windowpane
– it tells of something beyond. For example, a mountain tells of the power of God, the sunset of His beauty,
and the snowflake of His purity. A Sacrament, in a very broad sense of the term, combines two elements:
one visible, the other invisible – one can be seen, or tasted, or touched, or heard while the other remains
unseen to the eyes of the flesh. There is, however, some kind of relation or significance between the two. A
spoken word is a kind of sacrament because there is something material or audible about it; there is also
something spiritual about it, namely, its meaning. A horse can hear a funny story just as well as a man. It is
conceivable that the horse may even hear the words better than the man and at the end of the story the man
may laugh, but the horse will never give a horselaugh. The reason is that the horse gets the material side of
the ‘sacrament’ namely the sound, but man gets the invisible or the spiritual side, namely, the meaning. A
handshake is a kind of sacrament, because there is something seen and felt, namely the clasping of the hands,
but there is something mysterious and unseen, namely, the communication of friendship. A kiss is a kind of
sacrament, the physical side of it is present if one kisses one’s own hand, but the spiritual side of it is missing
because there is no sign of affection for another. No wonder our Lord said to Judas, “are you betraying the
son of Man with a kiss?” (Jn 22:48)

Take the brazen serpent in the desert. When the Jewish people were bitten by poisonous serpents,
God commanded Moses to make a brazen serpent, and to hang it over the crotch of a tree (Num 21:8-9); all
who would look upon that serpent of brass would be healed of the serpent’s sting. This apparently was a
rather ridiculous remedy for poison and not everyone looked at it. If one could discern or guess their reason,
it would probably be because they concentrated on only one side of the symbol, namely, the shinny, lifeless
brass thing hanging on a pole. But it proved to be a symbol of faith; God used that material thing as a symbol
of trust or faith in Him. The symbolism goes still further, the Old Testament is fulfilled in our Lord Jesus
Christ who revealed the full mystery of the brazen serpent. Our Lord told Nicodemus that the brass serpent
was lifted up in the desert so that He would have to be lifted up on the cross (Jn 3:14). The meaning now
becomes clear; the brass serpent in the desert looked like the serpent that bit the people, but though it seemed
to be the same, it was actually without any poison. Our Blessed Lord now says that He is like that brazen
serpent. He, too, would be lifted up on the crotch of a tree, a cross. He would look as if He Himself was
filled with the poison of sin, for His body would bear the marks, and the stings, and the piercing of sin; and
yet as the brass serpent was without poison so He would be without sin. As those who looked upon that brass
serpent in the desert in faith were healed of the bite of the serpent, so all who would look upon Him on His
cross bearing the sins and poisons of the world would also be healed of the poison of the serpent, Satan.

The word “sacrament” in Greek means “mystery”, and our Lord Jesus Christ has been called by St.
Paul “a great mystery” (1 Tim 3:16). In Him is something divine, something human, something eternal,
something temporal, something invisible, something visible. The Human Nature of our Blessed Lord had no
power to sanctify of and by itself; that is to say, apart from its union with the Divinity, but because of that
union, the Humanity of the Lord became the efficient cause of our justification and sanctification and will be
until the end of the world. Herein is hidden a hint of the Sacraments. The Humanity of the Lord was the
bearer of Divine life and the means of making men holy, the Sacraments were also to become the effective
means of the sanctification purchased by his death. As our Blessed Lord was the sensible sign of God (He is
truly God), so the Sacraments were to become the sensible signs of the grace (they are truly grace), which
our Lord had won for us. 139

If men were angels or pure spirits, there would have been no need of our Lord Jesus Christ using
human nature or material things for the communication of the divine, but because man is composed of matter
and spirit, body and soul, man functions best when he sees the material as the revealer of the spiritual. From
the very beginning of man’s life, his mother’s fondling is not merely to leave an impress upon his infant
body, but rather to communicate the sublimely beautiful and invisible love of the mother. It is not the
material thing that man values, but rather what is signified by it.

== Sacraments and Salvation ==

One often sees signs painted on roadways, “Jesus saves”. Now this indeed is true, but the important
question is how does He save? What relation do we have in the twenty-first century to our Lord Jesus Christ
in the first? Do we establish contact with Him only by reading about Him? If that were all, our relationship is
not much closer than that which we can have with Plato. If the Lord Jesus Christ is only a memory of
someone who lived centuries ago, then it is rather difficult to see that His influence will be any different than
that of Socrates or Buddha. The answer to the question of how our Lord Jesus Christ saves is to be found in
the Sacraments. The Divine life of the Lord is communicated through His Church or His mystical body in
exactly the same way that His divine life was communicated when He walked on earth. As He then used His
human nature as the instrument of divinity and used material things as means to confer His grace; clay and
water in the case of the born blind (Jn 9:11). He now uses other human natures (priests) and material things
(water, bread and wine, oil) as instruments for the communication of the same divine life (grace).

Every Sacrament has an outward or visible sign. For example, in Baptism it is water, in the Eucharist
it is bread and wine, but the Sacrament also has a form or formula, words of spiritual significance given to
the matter when it is conferred. Three things then are absolutely required for a Sacrament: (1) Its institution
by the Lord Jesus Christ, (2) an outward sign, (3) the power of conferring the grace purchased for us by the
Passion, Death, and Resurrection of the Lord.

Calvary is like a reservoir of divine life or grace. From it, there flows seven different kinds of
sanctification for man in different stages in his spiritual existence. Each of these seven channels is a
Sacrament by which the power of the Risen Christ is bestowed on souls by a spiritual and effective contact.
This divine grace pours into the soul when we receive the Sacraments, unless we put an obstacle in the way,
just as water will not flow out of a faucet if we put our hand in front of the faucet. But the faucet in a house
has no power to quench thirst unless there is a reservoir and a pipeline. So the Sacraments do not confer
grace as magical signs, they communicate it only because they are in contact with the Risen Christ through
the work of the Holy Spirit about Whom the Lord said, “He will take of what is Mine and declare it to you.”
(Jn 17:14)

== The Seven Holy Sacraments ==

# The Sacrament of Holy Orders (Priesthood)
# The Sacrament of Baptism
# The Sacrament of Confirmation
# The Sacrament of The Eucharist
# The Sacrament of Repentance & Confession
# The Sacrament of The Anointing of The Sick
# The Sacrament of Matrimony

(Adapted from ‘These are the Sacraments’ by Fulton J. Sheen & Yousuf Karsh.)

== Mystery vs. Sacrament ==

The word “mystery” occurred in Holy Scripture with many meanings, how are these meanings different from the “Sacraments” of the Church?
The word “mystery” in Holy Scripture has two meanings:
# Mysteries of knowledge that God reveals (Secrets or Hidden Truths).
# Mysteries of grace where the Holy Spirits grants invisible gifts (Sacraments).

=== Mysteries of Knowledge ===
* “The secret of the Lord is with those who fear Him” (Ps 25:14)
* “Surely the Lord God does nothing unless He reveals His secret to His servants the prophets” (Amos 3:7)
* “Then the secret was revealed to Daniel” (An 2:19)
* “To you it has been given to know the mysteries [hidden truths] of the Kingdom of God” (Lk 8:10)
* “We speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory” (1 Cor 2:7)
* “Though I have the gift of prophecy, and understand all mysteries and all knowledge … but have not love, I am nothing” (1 Cor 13:2)
* “Having made known to us the mystery of His will” (Eph 1:9)
* “That I may open my mouth boldly to make known the mystery of the gospel” (Eph 6:19)
* “The mystery [secret or hidden truth] which has been hidden from ages and from generations, but now has been revealed to His saints” (Col 1:26)
* “Meanwhile praying also for us, that God would open to us a door for the word, to speak the mystery [hidden truth] of Christ” (Col 4:3)
* “The knowledge of the mystery of God, both of the Father and of Christ” (Col 2:2)
* “Great is the mystery [hidden truth] of godliness: God was manifested in the flesh” (1 Tim 3:16)

=== Mysteries of Grace ===

The word Sacrament is the conjunction of the Latin word sacer (holy) with the Greek word mysterion
(secret rite). Sacrament was thus given a sacred mysterious significance that indicated a spiritual potency.
The power was transmitted through material instruments and vehicles viewed as channels of divine grace and
as benefits in ritual observance instituted by Christ. St. Augustine defines Sacraments as ‘The visible form of
an invisible grace’ (Encyclopedia Britannica; Volume 26, Page 834)

“A man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.
This is a great mystery [Sacrament] but I speak concerning Christ and the Church” (Eph 5:31-32)

Church Sacraments

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The Seven Sacraments of the Church are the channels by which we receive the graces and blessings of the Holy Spirit.

The Holy Spirit has existed in the church since the day of Pentecost, when He dwelt in it according to the Lord's promise: "I will pray to the Father, and He will you another Comforter, that He may abide with you forever, even the Spirit of Truth when the world cannot receive, because it neither sees Him nor knows Him, but you know Him for He dwells with you, and will be in you." (John 14:16,17)

The Holy Spirit works in the church through the Sacraments, giving us His gifts, blessings and comfort, and teaches us and guides us to the way of truth. "But the Comforter, the Holy Spirit, whom the Father will send in My name, He will teach you all things and bring to your remembrance all things that I said to you." (John 14:26)

(By H.G. Bishop Mettaous, Bishop and Abbot of St. Mary Monastery, El-Sorian)

# [[What is a Sacrament?]]
# [[The Sacrament of Priesthood]]
# [[The Order of Melchizedek]]
# [[The Question of Women's Ordination]]
# [[The Sacrament of Baptism]]
# [[Baptism in the Holy Gospels]]
# [[Baptism in the Holy Book of Acts]]
# [[Baptism in the Holy Pauline Epistles]]
# [[Baptism in the Holy Catholic Epistles]]
# [[The Sacrament of Confirmation]]
# [[The Sacrament of the Eucharist]]
# [[The Question of the Real Presence]]
# [[The Church Fathers & The Real Presence]]
# [[Orthodox Reply to Protestant Objections]]
# [[The Sacrament of Repentance & Confession]]
# [[The Saving Repentance]]
# [[Penances & Indulgences]]
# [[The Sacrament of the Anointing of the Sick]]
# [[The Sacrament of Matrimony]]

Spirituality of Rituals: Iconostasis

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When Lord ordered Moses to set the Tabernacle, He ordered Moses to set two curtains of fine
linen woven with blue, purple, and red wool (Exodus 26). One separates between the house and the
Holy and the second separates between the Holy and the Holy of Holies (Hebrews 9). In addition to
these, there was another curtain which separated the house of Israelites and that of Gentiles and the
Roman soldiers.

The structure of the Church is not coincidental. It follows predefined rules and guidelines. The
floor is divided into three parts: sanctuary, nave, and vestibule. The vestibule is the first area of the
Church when entering the structure. During the first centuries of Christianity, this area was assigned to
the catechumens. The catechumens were given instructions in the faith that would prepare them for
Baptism and were not allowed into the nave or church proper. This is why the Sacrament of Baptism
begins in the vestibule in the Coptic Rite. The nave is the main body of the Church where the people
gather for worship. The sanctuary is the most important division of the Church where the Holy Altar is
located. The sanctuary is usually situated on a platform. Heaven (represented by the sanctuary) and
earth (represented by the nave) are brought together by the Lord Jesus Christ. The sanctuary and the
nave are divided by the screen of icons called iconostas. In front of the iconostas there is the deacon’s
nave where the deacons stand worshipping during the Divine Liturgy and some sacraments such as
Marriage, as well as several services are performed there. So the Church is designed to have an
iconostas that separates the sanctuary from the congregation house keeping the discipline in the church
and for the honor of the Altar where the sacrifices are sanctified. It teaches us to separates between
what is spiritual and what is materialistic as The Lord separates between light and darkness (Genesis
1:4). Also, it teaches the priests to separate between the Altar service and congregation service as God
gives different gifts to serve in His House which is us (Hebrews 3).

In Greek, iconostasis means "a place on which the icons stand". The icons of the iconostasis are
a representation of a sacred or sanctified person that are used to help the faithful focus on prayer and
on the key elements of faith. So everyone of the congregation directs his eyes and mind to those who
offered their lives to the Lord and so does as they did. The iconostas expresses the unity of God and
man through the Lord Jesus Christ, who is both God and man.

The Iconostasis divides the sanctuary, the symbol of Heaven, and the nave, the symbol of earth.
A typical iconostasis has two rows of icons on the top. The top layer is called “Prophets Tire” and
shows the icons of the prophets from the Old Testament, the second layer is called “Apostles’ tire” and
would depict the 12 Apostles, the events of the life of the Lord Jesus Christ, or the major Royal feast
days.

On the highest point of the iconostasis should be a large crucifix with a painted image of the
Lord Jesus Christ Crucifixion with the two thieves’ one on the right and other on the left (Matthew
27:38). So the congregation usually meditates upon the Crucifixion and how much suffering the Lord
Jesus Christ endured to save us. It recalls to us the faith of the right thief who declared his faith by the
Lord Jesus Christ as The King and The Lord and so he deserved the Paradise of Joy as the Lord
promised him to be in the Paradise on that day (Luke 23:12, 43). The left thief recalls and symbolizes those who deny The Lord will be on the left in the lake of fire on His Second Coming. So those who
lived righteously in the faith of The Son of God will be on His right in the Kingdom of Heaven while
those who lived un-righteously will be on the left in the lake of fire (Matthew 25:33 & 34).

Beside the picture of the Crucifixion there are pictures of St. Mary the Virgin and St. John the
Beloved standing under the Holy Cross for honoring them as they followed the Lord Jesus Christ to the
Cross (Luke 19:26). So every one of congregation should fix his own eyes to the Lord on the Cross
bringing to memory His sufferings and pain for our salvation as he said “When I am lifted up from the
earth I will draw everyone to me” (John 12:32). St. Paul said to the Hebrews “Let us keep our eyes
fixed on Jesus on whom our faith depends from beginning to end. He did not give up because of the
cross. On the contrary because of the joy that was waiting for him He thought nothing of the disgrace
of dying on the cross and He is now seated at the right side of God’s throne. Think of what he went
through how he put up with so much hatred from sinners. So do not let yourselves become discouraged
and give up” (Hebrews 12:2-3). “And those who belong to Christ Jesus have put to death their human
nature with all its passion and desires” Galatians 5:24.

The iconostasis has a center double door called the “Royal Door” and two single doors on each
side called “Deacons Doors” which are used by the deacons and others who assist with the services.
The Royal Gate is the symbol of the passage between Heaven and Earth. Why are the center doors of
the iconostasis called the "Royal Doors"? The answer is: The center doors of the iconostasis are
properly called the Royal Doors because it is through these doors that we receive the King of Glory,
Our Lord Jesus Christ, in the priest's blessings, in the words of the Holy Gospel, and in Holy
Communion. Also, the “King of Glory" brings the Holy Eucharist through priest to feed his faithful
people. Also, as history tells us, when in the countries of the East, where the Churches were originally
located, had an emperor or king, he would proceed through the Royal Doors to receive Holy
Communion from the priest or bishop at the Holy Altar. Today, only the patriarch, bishops, priests and
deacons accompanied by the priest (at certain times as during Lamb’s Offering) may pass through the
Royal Doors, because of the door's great holiness.

Six icons should be on the Royal doors in the iconostasis, they are the icons of the
Annunciation: the Blessed Virgin Mary and the Archangel Gabriel on the top and of the Four
Evangelists: Saint Matthew, Saint Mark, Saint Luke and Saint John on the bottom. The icon of the
Annunciation is placed to tell us that it is through these doors that the Good News of the Lord Jesus
Christ is announced to us, just as the Archangel Gabriel announced to the Holy Virgin that she would
become the Mother of God, of Emmanuel, which means, "God is with us". - The Four Evangelists are
placed on the Royal Doors because through these doors the Holy Gospel that was written by them is
announced to us.

The significance of these icons is important and carries an important responsibility. Through
them we see the Four Evangelists and hear the words that they wrote under the inspiration of the Holy
Spirit, as they are proclaimed for us by the priest or deacon at the Divine Liturgies. We also must
accept the Holy Gospel message that we heard and imitate the Evangelists as was commanded by Our
Savior Jesus Christ: "Go forth and make disciples of all nations, baptizing them in the name of the
Father, of the Son, and of the Holy Spirit" (Mt. 28:19). The icon of the Annunciation proclaims to us
that "God is with us"; that the Lord Jesus Christ the Emmanuel is present in the Church - is in our
midst, in the Blessed Sacrament in the tabernacle, in His teachings in the Holy Gospel Book and in His
Holy Sacraments to assure our salvation. Over the Royal Gate, there is the icon of the Last Supper. The icon to the right of the Royal
Gate is that of Christ the High Priest or Christ the Teacher because with His teachings ("I am the way")
and His sacrifice, reopened for us the gates of the Kingdom of Heaven. To the right of it is the icon of
St. John the Baptist. To the left of the Royal Gate is the icon of the Virgin Mary and the Child, Jesus
and to the left of this icon is the Saint for whom the Church is named. Hanging above the Royal Gate is
the Eternal Light which is always lit as the symbol of the never ending presence of God. Deacon's
Doors with the icons of the archangels, Michael and Gabriel, are on the left and right sides of the
Royal Gates.

Beeswax candles are placed in the candle stands near icons by the faithful. Beeswax and olive
oil, as the purest of substances and free from animal matter, are used for lighting before sacred things.
The wax and oil are symbolic of the purity and sincerity of the gifts that provide them. Icons are
honored with incense. The censing of the icons is symbolic of the grace of the Holy Spirit, which is
shed upon all. The censer represents the Lord Jesus Christ, the Divine Ember.

Spirituality of Rituals: The Meaning of the Use of Light within the Church

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The Lord commanded Moses to have a Golden Lamp in The Tabernacle and Solomon the King
had the same in The Temple as the Lord commanded him “the lampstands and the lamp of fine gold
that were to burn in the front of the Most Holy Place as prescribed.” (II Chronicles 4:20)
“Command the people of Israel to bring you the best olive oil for the lamp so that it can be lit
each evening.” (Exodus 27:20) “Make a lampstand of pure gold.” (Exodus 5:31) Light would not be a
symbolic representation which would become obsolete such as the sacrifices which no longer
continued after the sacrifice of the Lord Jesus Christ.

Use of light became an apostolic tradition in the primitive Church as documented in the Holy
Book of Acts, “On Sunday evening we gathered together for the fellowship. Paul spoke to the people
and kept on speaking until midnight, since he was going to leave the next day. Many lamps were
burning in the high room where they were gathered.” (Acts 20:7-8)

The Apostles set forth in their law, “The church should be lit with many lamps as the Kingdom
of Heaven has especially during reading of the Holy Gospel.” Also, they instructed the lamps should
be lit specifically using pure olive oil. St. Gregory the Theologian stated, “Use of lamps and candles
was one of the holy rituals in the Church during liturgy and different mysteries.” Irinomos who lived
in the 4th century wrote that candles and lamps were being used in all the churches during his time. It
can be concluded that use of candles and lamps was apostolic tradition in all apostolic churches in the
East and the West.

Candles and light, both are a symbol of the glory and Transfiguration of the Lord Jesus Christ
in the Church (Matthew 8:28; Revelation 1:12-13 and 2:1) and so candles should be lit for honoring
the Lord. Candles and light illuminate the Church as the earthly Kingdom of Heaven with its great
glory (Revelation 21:22-23). One of the Church Fathers' mentioned the Church is the earthly Heaven
and so should be lit with lamps and candles as the Heaven is illuminated with the angels. Candles and
light remind the congregation they are the light of the world and should behave in the light with
righteous deeds (Philippians 2:15) as saints who are like stars in the Kingdom of Heaven (Revelation
1:12, and 4:5).

Candles should be lit during the liturgy as commanded by the Lord (Exodus 40:24-25). The
Christian faith obtained through the Lord’s sacrifice during the Divine Liturgy is the extension of the
Cross’ sacrifice (II Corinthians 4:4-5, I Peter 2:9). The Lord Jesus Christ serves the liturgical mysteries
as He was the sacrifice and the priest in offering the Cross’ sacrifice with the Divine glory (Psalm
93:1, 104:1, John 1:9). The congregation is required to leave evil deeds and to have righteous deeds
(Romans 12:12-13). Everyone should repent before partaking of the Holy Communion. Lighting of
candles and lamps during the Divine Liturgy symbolizes the honor and glory of the New Testament’s
priesthood and is more honorable than Aaron’s priesthood (Hebrews 7:8-9, II Corinthians 3:7-11).

Candles should be lit during the Holy Gospel Reading signifying that the Holy Gospel’s light
truly shines everywhere (II Corinthians 4:4). God’s Word is the True Light of Light (Proverbs 6:36).
God's Word is a lamp to guide us and a light for our path (Psalm 119:105). St. Irinomos mentioned that
the Church uses the lamps and candles to portray her joy of the Holy Gospel of the Lord Jesus Christ’s
salvation. The candle which is lit before the Holy Gospel is a symbol of St. John the Baptist who was like a lamp brightly burning and shining (John 5:35) and preaching to the world about the Lord Jesus
Christ the Savior as the Morning Star which declares the effervescent shining of the sun of healing,
“But for you who obey me, my saving power will rise on you like the sun and bring healing like the
sun’s rays" (Malachi 4:2) and testified for the Lord Jesus Christ the True Light (John 1:7-9).

Candles should be lit on the Cross during the Blessing of the Congregation as a symbol of the
Lord Jesus Christ who was crucified on the Holy Cross as the True Light of the world (John 8:12) and
through His Holy Cross’s sacrifice He elevated us from evil’s darkness to His wonderful light (I Peter
2:9).

The lamp which is lit at the “Bosom of The Father” at the most east of the sanctuary is a
symbol of the star which shone from the east unto the wise-men and led them to the manger in the city
of Bethlehem where the infant Lord Jesus Christ lay (Matthew 2:9).

Candles should be lit before the icons of the Mother of God St. Mary, the heavenly angels, the
holy Apostles, righteous martyrs, and honored saints giving tribute as they were the light of the world
(Matthew 5:15) and they are like stars in the Church through their virtues and teachings and they shine
in the heavenly kingdom as stars (Matthew 13:43).

Only olive oil and bees wax are used for lighting. The Lord Himself commanded Moses to use
only olive oil for lighting of the lamp in the Tabernacle (Exodus 27:20) and therefore the Apostles too
commanded no other oils but olive should be used in the Church. Olive oil is a symbol of good deeds
with them the faith’s lamp shines as the Lord mentioned in His parable of the Wise Virgins (Matthew
25:3-4), is a symbol of spiritual joy (Psalm 45:7, Hosea 14:6, Judges 9:9) and finally is a symbol of
God’s grace that shines in our hearts. The vessel which contains the oil is a symbol of the spirit and her
consciousness which is lit by God’s grace and ready for her Master’s coming. Also, the Church uses
bees wax because it doesn’t contain animal fats which must not be used in the New Testament service
and it's fragrant scent is a symbol of good and righteous deeds that the believers should have (II Peter
1:5-6, Luke 1:75).

Spirituality of Rituals: Service Vessels

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The service vessels are used in the Divine Liturgy and all other mysterious services of the
Coptic Church. They are categorized into veils and vessels. They are sanctified for the mysterious
services by the Bishop or the Pope’s prayers (1Timothy 4:5) and the Holy Myroon. The Church
recognized the need to sanctify them as the Lord ordered Moses to sanctify the Tabernacle, the Ark of
the Covenant, the Table, the Sacrifice Altar, the Vessels, and all Priests’ clothes to be holy for the
ritual services and everyone who touched them became holy and sanctified for the services (Exodus
30:29 & Leviticus 8:30).

St Peter requested in his Epistle to St. Clement “Every Altar you build sanctify it with the Holy
Myroon which is the oil of joy in the Lord.” Only bishops can ordinate and sanctify the vessels. Our
Orthodox Fathers set specific rituals and prayers for sanctification of the vessels and clothes of the
church services. Also, the Church’s laws prohibited the use of these vessels for any other use, except
the mysterious services to which they are specified. Also, should anyone steal these vessels the Church
has the right to excommunicate him as specified by the laws of councils.

== Chalice’s Throne ==

The Throne is a box made of wood into which the chalice should be placed
during the mysterious service of the Divine Liturgy. The Church refers to it as a throne because it
is a symbol of the Throne of the Lord as mentioned in the Holy Book of Isaiah 6:1 and Holy Book
of Revelation 4:2 as the chalice contains the Lord Jesus Christ’s Blood to Whom all Heavenly
Powers bow and worship. As the Ark of the Covenant in the Old Testament contained the Vessel of
Manna (Exodus 16:33), also this Throne contains the spiritual Manna by which all believers live
(John 6:54).

== Paten and Chalice ==

In which the Loaf and Wine are placed during the mysterious service of the
Divine Liturgy and they are converted by the power of the Holy Spirit into the True Body and the
True Blood of the Lord Jesus Christ. The Lord Jesus Christ in the Last Supper used a paten and
chalice (Matthew 26:26&27) and following Him the Apostles did the same (1 Corinthians 10:16 &
21). Tertullian mentioned in his book about virginity “The early Church used in the liturgical
service a chalice which is engraved with a picture of a lamb as a symbol of Christ Who is the Lamb
of God and in His Blood we are saved" (Ephesians 2:3).

== Dome and The Mastyer ==

The dome is usually placed on the paten so the veil could not touch the
loaf. The word “mastyer” is a Greek word which means mysterious in reference to the mysterious
power of the Lord Jesus Christ’s Blood which sanctifies the spirit and the body (Matthew 26:28
and John 6: 52-60) and as mentioned in the Holy Book of Isaiah when the angel took a firebrand
from the Altar and touched the prophet’ mouth to sanctify him (Isaiah 6:6&7).

== Communion Box ==

It is a box made of silver in which the Lord Jesus Christ’s Body and Blood are
placed when the priest goes to give the Mysteries to sick people in homes and hospitals.

== Censer ==

It is made of silver and has three chains. It is used in offering incense which is a symbol of
the saints’ prayers.

== The Altar ==

The Altar can be made of wood, stone, or brick. It is either square or rectangular from the south
to the north. Noah was the first one to build an Altar for the Lord after the flood as mentioned in the
Holy Bible (Genesis 8: 20 & 21). Abraham, Isaac, and Jacob built Altars for the Lord (Genesis 12:8,
13:18, 26:25, 28:18 and 35:7). God also ordered Moses to build an Altar in the Tabernacle (Exodus
27:1). Solomon, the king, built an Altar in the Temple as The Lord gave an example for his father
David (1 Kings 6).

In the New Testament, the Apostles ordered the believers to build Altars in their Church upon
which the sacrifice of the Lord’s Body and Blood is offered every day and through which we are saved
(Hebrews 9:12). In the early Church, the believers made the Altar of wood so it would be easier for
them to carry the Altar with them during their escape from their persecutors. Later on, they made the
Altar of stones or bricks as proof of establishment and continuity of The New Testament’s sacrifice as
mentioned in the Holy Book of Daniel (11:33 and 12:11).

The Church taught that the Altar should be in the east and away from the eastern wall so the
believers can look at the Altar continuously in memory of the Lord on the Holy Cross. It should be
separated from the eastern wall so it will be easy for the priest and deacons to go around the Altar
during services (Psalm 26:6).

There many verses in the Old and New Testaments which prove the presence of
the Altar for offering the New Testament’s Sacrifice of the Lord’s Body and Blood:
# “When that time comes, there will be an Altar to the Lord in the land of Egypt and a stone pillar dedicated to Him at the Egyptian border. They will be symbols of the Lord Almighty’s Presence in Egypt. When the people are oppressed and call out to the Lord for help, He will send someone to rescue them. The Lord will reveal Himself to the Egyptian people, and then they will acknowledge and worship Him and bring Him sacrifices and offerings. They will make solemn promises to Him and do what they promise” (Isaiah 19: 19-22). It is well known that this prophecy was fulfilled when our Apostle St. Mark the Evangelist and the Beholder of God visited and preached in Egypt with the Holy Gospel and this was a prophecy about establishment of our Coptic Orthodox Church which still offers her sacrifices daily to the Lord and will do until the time of His Second Blessed Coming at the end of the days.
# “People from one end of the world to the other will honor Me. Everywhere they burn incense to Me and offer acceptable sacrifice” (Malachi 1:10&11). This is a prophecy about the New Testament’s Sacrifice which is offered everywhere in the world unlike that of the Old Testament which was offered in Jerusalem’s Temple.
# The Lord Jesus Christ Himself said “So if you are about to offer your gift to God at the Altar and there you remember that your brother has something against you, leave your gift there in the front of the Altar, go at once and make peace with your brother and then come back and offer your gift to God” (Matthew 5: 23&24). Of course, the Lord did not mean Jerusalem’s Temple as He stated in His prophecy about the demolition of the Temple in the near future and so no more sacrifices will be offered there (Luke 19:41-45) and this prophecy was fulfilled on 70 AD when the Romans destroyed the Temple. So it is clear that the Lord meant the Altar of the New Testament.
# St. Paul mentioned in his Epistle to the Hebrews (7:11) that the Lord Jesus Christ came in Melchizedek’s rank and priesthood which is higher than that of Aaron the High Priest.
# All apostolic Churches in the early centuries agreed to build Altars for offering of sacrifices as mentioned in the Apostles’ Laws and supported by teachings of the Apostolic Fathers.

Spirituality of Rituals: Characteristics of Our Coptic Church

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The True Church of our Lord Jesus Christ has four specific characteristics by which it is distinguished
and recognized from other denominations. These characteristics include ONE CHURCH, HOLY,
CATHOLIC and APOSTOLIC. Symbolic of our church since its establishment by the Lord Jesus
Christ on Great Thursday, these characterizations still hold steadfast from their conception until
present day. The Orthodox Creed written at the very First Council of Nicea emphasized, “We believe
in ONE HOLY, CATHOLIC, and APOSTOLIC CHURCH.”

== The One Church ==

The True Church of the Lord Jesus Christ is only ONE, meaning the one union in faith, teaching, and
doctrine.

=== God sent His only begotten Son ===

God sent His only begotten Son to the world through the Mystery of Incarnation to save all and
to gather us together as ONE flock with ONE shepherd as prophesized by Ezekiel the Prophet
(Ezekiel 37:22).

Our teacher, St Paul, emphasized this fact “For He Himself is our peace, who has made both
ONE, and has broken down the middle wall of separation, having abolished in His flesh the
enmity, that is, the Law of Commandments contained in ordinances, so as to create in Himself
ONE new man from the two, thus making peace (Ephesians 2:14-15).”

=== One flock ===

Our Lord Himself mentioned in the Holy Gospel according to St John 10:16, “And other sheep
I have which are not of this fold, them also I must bring, and they will hear my voice and there
will be ONE flock and ONE shepherd.”

=== Unity with each other through God ===

Our Lord Jesus Christ taught His apostles to be ONE and in His meditation with His
Heavenly Father, He asked, “I don’t pray for these alone but also for those who will believe in
Me through their word, that they all may be ONE, as You, Father, are in Me, and I in You, that
they also may be ONE in Us, that the world may believe that You sent Me. And the glory which
You gave Me I have given them, that they may be ONE just as We are ONE: I in them, and You
in Me, that they may be made perfect in ONE, and the world may know that You have sent Me
and have loved them as You have loved Me.” (John 17:20-23)

=== Apostle's teaching ===

The Apostles teachings stated this ONENESS. St Paul said to the Ephesians (4:1-4) “I
therefore, the prisoner of the Lord, beseech you to walk worthy of the Calling with which you
were called, with all lowliness and gentleness, with long suffering, bearing with ONE another
in love, endeavoring to keep the unity (ONENESS) of the Spirit in the bondage of peace. There
is ONE body and ONE spirit, just as you were called in ONE hope of your calling.”

=== One Lord, one Faith, one Baptism ===

The Coptic Church is ONE because for the Church “there is ONE Lord, ONE faith, ONE
baptism, ONE God and Father of all who is above all and through all, and in you all.”
(Ephesians 4:5-6)

== Teachings of the Church Fathers ===

The teachings of the Fathers in the early centuries emphasized this ONENESS. St Clement, the
Alexandrian said, “As the church belongs to ONE so it is ONE, even though heresies tried to split it, it is one as we believe ONE Church, unique, Catholic and according to the Hypostasis,
the belief, the origin and the highness.”

St John Chrysostom stated, “Although the churches are numerous in cities and villages the
church is ONE because the Lord Jesus Christ present in the church is ONE, complete and
undifferentiated.” St Ephriam correlated this, “Although the church is scattered all over the
earth, its keeps the Holy Gospel active as it lives in ONE house and believes in the same
Mysteries as it has ONE spirit and ONE heart. So the churches in Galatia, Egypt, Rome, and
all parts of the world have one spirit where the preaching of salvation moves in each place: by
its own self as the sun which is created by God brings light to the whole world and it is only
ONE and no more.”

St Basil the Great said, “All those whose hope is only in the Lord Christ are ONE congregation
and the Christians are only ONE Church although they belong to different countries.”
Now the unity (ONENESS) of the Church is clear, but the question comes upon where does
this unity actually stand? The unity of the Church stands upon all believers who are scattered
all over the earth from ONE body, who believe in ONE Orthodox faith, whose goal is salvation
of all people. Therefore, the Church is to be of ONE faith, and ONE unity of all believers
everywhere in The ONE who is the Lord Jesus Christ, the Church’s Head.
So, any group that teaches another faith could contradict the Apostolic Teachings (II Timothy
4:3) and could become outside the True ONE Church of the Lord Jesus Christ. No one can call
his or her faith a “church” if it resides as separate from the True Church (I Timothy 6:3).
St Augustine stated, “To have salvation and eternal life, the Lord Christ should be your head
and no one could do this if he is not united in the Body of Christ which is the Church.” St
Cybrian said, “Who, the Church is not his own mother, could not have God as his Father. As
those outside Noah’s Ark could not be saved, so everyone outside the Church will not be
saved.”

== Holiness of the Church ==

The second important characterization of the Church is its HOLINESS as prophesized by Isaiah
the Prophet (35:8) and as written by St Paul, “As Christ also loved the Church and gave
Himself for her, that He might sanctify and cleanse her with the washing of water by the Word,
that He might present her to Himself a glorious Church, not having spot or wrinkle or any such
thing, but that she should be HOLY and without blemish.” (Ephesians 5:25-27)
The Church is HOLY because:
# "Her Lord is the origin and spring of HOLINESS and He is the HOLY of HOLIES.” (Daniel 9:25) As our Lord Jesus Christ has all divine perfections in His Mysterious Body, which is the Church, so it is HOLY as it is His own flesh and bones, “for we are members of His Body, of His flesh, and His bones.” (Ephesians 5:30)
# All believers in Him have been sanctified by His Holy Blood “and such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.” (I Corinthians 7:2)
# All church members are invited to sanctification and Christian perfection (Hebrews 13:14 and I Timothy 4:7). They are also invited to deny ungodliness and worldly lusts and to live soberly, righteously, and godly in the present age (Titus 2:12).
# Her teachings and Sacraments keep and sanctify the believers in the name of the Lord Jesus Christ. (James 5:14-20)

== Catholicity of the Church ==

The third characteristic of the True Christian Church includes all believers giving them the salvation of
our Lord without exception as the order of the Lord to His disciples to preach in Judea, Samaria, and
all parts of the world. (Luke 24: 47, and Acts 1:8)
The Church is called CATHOLIC because:
# It includes all believers who are scattered throughout all of the earth (Romans 10:18). St Cyril the Great said we are called CATHOLIC denoting the church exists in all parts of the world. This was further agreed upon by St Athanasius the Apostolic and St Thophilokotoc.
# The Church is not bound by time and by place as it exists regardless of time and place since the Pentecost.
# All her teachings regarding the True Dogma about those seen and unseen are complete and perfect (St Cyril of Jerusalem).
# The goal of the Church is to bring all people in the world to the Lord Jesus Christ regardless of race, color, or origin. (John 20:22-23)
# The Church equalizes all believers in the Lord Jesus Christ. “There is neither Jew, nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus.” (Galatians 3:28)

== Apostolicity of the Church ==

This is the last characteristic of the True Church of the Lord Jesus Christ. The True Church has been
built upon the foundation of the APOSTLES and prophets, and the Lord Jesus Christ, Himself, being
the "Chief Cornerstone.” (Ephesians 2:20)
The Church is APOSTOLIC because:
# She has her teachings from the Lord Himself and His saintly APOSTLES who were eyewitnesses and ministers of the Word from the beginning. (Luke 1:2)
# The Church keeps the teachings as received without any change or additions (Romans 16:17 and Galatians 1:8-11). Also these teachings have been built on the foundation of the APOSTLES and prophets. (Ephesians 2:20).
# Her shepherds have APOSTOLIC succession and are connected to the APOSTLES themselves “and how shall they preach unless they are sent.” (Romans 10:15) “For this reason I left you in Crete, that you should set in order the things and appoint priests in every city as I commanded you.” (Titus 1:5)

Truly our beloved Orthodox Church is APOLSTOLIC because it received the teachings from the Lord
Himself by St Mark and keeps the teachings as received without any alteration. Her shepherds also
have APOSTOLIC succession. This may contradict other denominational faiths, which do not
APOLSTOLIC succession and the Sacrament of Priesthood.

== True Church ==

In conclusion, our Coptic Orthodox Church is the True Church of the Lord Jesus Christ because:
# St Mark the APOSTLE took teachings directly from the Lord Jesus Christ Himself and set St Ananias as his successor and the first Patriarch on the See of St Mark founded the Coptic Church.
# The Church’s shepherds are Biblical as they are ordained according to the Apostles Rite and have Apostolic succession from St Mark the first patriarch (Number 1) to Pope Shenouda the Third, Patriarch, (Number 117).
# The Church adheres to the teachings as received from the Lord without any change (I Timothy 6:3).
# Her faith is one, her teaching is one, she believes in one creed, all her members partake of the same sacraments, her goal of salvation of all people is one, and her Head, the Lord Jesus Christ, and His successors govern her.

== The Church Building ==

The Coptic Church building is a place where believers gather together to praise and worship the
Lord. It is a place Christians practice the Holy Sacraments, attend the Divine Liturgy, and partake of
the Eucharist. The Apostles were the first to call a designated place of worship, “the Lord’s Church.”
(I Colossians 11: 17-18 and 14:34)

In the era of our Patriarchal fathers until Moses there was no specified place of praise and worship to
God. The Fathers would worship the Lord and offer their sacrifices on the mountains and in valleys
wherever they happened to be located. This was due in part to the fact that most people at that time
were worshipping idols. When Moses delivered the Israelites out of Egypt to the land of Canaan, the
Lord commanded Moses to make the Tabernacle. The Tabernacle was a tent not a building made of
stone (Exodus 25:27). The Tabernacle was mobile as the Israelites were on route to the Promised
Land, Canaan.

The Tabernacle remained until the time of King Solomon who built the Lord’s House (I Kings 6:2). It
was the first church built by stone and consecrated for the worship of God in the Old Testament. It
was consecrated and sanctified with the coming of God’s Glory upon it (I Kings 8:9-22). The Lord’s
House was symbolic of the Lord Jesus Christ (John 2:21 and Hebrews 8:2). It was called The Temple.
David the Prophet and King desired to build The Temple (II Samuel 7:1, Psalm 132:4-5, and
Chronicles 28:29) but the Lord would not allow him. David was a man of war and bloodshed therefore
David could not build The Temple but prepared the way for his son, Solomon, to build and consecrate the Temple.

In the New Testament, Zion’s room, St Mark’s home, was the place where the Apostles gathered
following the Crucifixion of the Lord Jesus Christ and where the Lord Jesus appeared to them after His
Glorious Resurrection (Acts 1:13-14). In the Zion Upper Room the Holy Spirit came down upon the
apostles on the Day of the Pentecost (Acts 2:2-3). Also, the apostles gathered together in The Temple
(Acts 2:46). Because of the persecution the early believers suffered, a specific meeting place was not
practical. Therefore, they gathered together in fellowship in one another’s’ homes.

When Christianity became a legal religion in the Roman Empire under King Constantine, the believers
began building a Church. It began as one Church at each capital city where all believers in that city
and the surrounding small cities and villages could meet together and worship under the leadership of
the city’s bishop. Later on, increasing numbers of believers led to more churches being built especially
during the time of Pope Theophilis. Pope Theophilis converted the temples for idols into churches
with the permission of King Theodothios. Scholars have referred to Pope Theophilis as, “Theophilis
the Church Builder.” Also many churches were built in Jerusalem due to the encouragement of Queen
Helena, the mother of Emperor Constantine who built the Church of Resurrection in Jerusalem.

=== Design of Church ===

The Holy Book of Exodus 5:4 discusses how Moses ascended on the Horeb Mountain where God
showed him the design of the house and commanded him to make it exactly as he saw. St Paul, the
apostle, mentioned the similarity between this and the Church, as that house was a symbol for the
coming Church of Christ (Hebrews 8:5).

The Tabernacle was divided into three compartments; 1) the House of People, 2) the Holy of Priests, 3)
the Holy of Holies which was separated from the Holy by the Veil, only the high priest was allowed to
enter the Holy of Holies one time per year (Hebrews 9:2-7). Likewise, Solomon the King built The
Temple according to the symbol and example that God gave David the King in spirit (I Chronicles
28:11-19).

In the New Testament, the apostles decided the design of the Church’s building as the Ark of the
Covenant, square or rectangular “from the east to the west,” or as the Ark of Noah (Genesis 6:15), or
circular symbolizing the eternal life. The symbols utilized in designing the Church refer to the fact that
we don’t have permanent homes here on earth and we are simply strangers here traveling to our
permanent homes in Heavenly Jerusalem. Sometimes, the Church can be built as a cross because
through the cross we have all been saved through the power of God (I Corinthians 10:18-23).
The Church’s building is divided into two compartments:
# The House of Congregation
# The Sanctuary

The Veil separates both from each other.

The House of Congregation is the place where the believers gather together and share their priest in the
Divine Liturgy, hear the Holy Gospel and Epistle, and share the deacon’s hymns. In the past the
House of Congregation was divided into four ranks:
# Rank of Weepers who stand weeping their sins asking the believers to pray for them.
# Rank of Hearers, which includes only the people whom are allowed to hear the Holy Bible.
# Rank of Kneelers that include people who kneel before the altar to the end of the Divine Liturgy.
# Rank of Believers.

The Sanctuary is the place that entails the Altar where the priest offers the Lord Jesus Christ’s
sacrifice. Only priests and deacons are permitted to enter the Sanctuary during the Divine Liturgy. It
is not permissible for women to enter the Sanctuary or touch the Altar.

=== Building of the Church Towards the East ===

Our church fathers practiced the building of the Church towards the Easterly direction for the following:
# The sun shines from the east and the Lord Jesus Christ is our Sun who shines over us and brought us to know the Heavenly Father the True Knowledge (I Peter 2:9).
# The star that appeared to the wise men and led them to where the Lord Jesus Christ was born appeared in the East.
# The Lord Jesus Christ ascended into the Heavens towards the East (Psalm 17:8).
# The Lord Jesus Christ will come in His Second Coming from the East (Matthew 24:27). E) Paradise of Eden was towards the East (Genesis 2:8) and the Church represents this Paradise and so the believers should look towards the East where the Paradise existed asking the Lord who will come from the East to bring them again to the Heavenly Paradise.

=== Naming of Churches ===

Churches often are named for St Mary the Virgin, the Apostles, and the Martyrs. All churches are
considered the House of the Lord (Psalm 27:4) where the Lord dwells among His people (Exodus 25:8,
I Kings 6:12, II Corinthians 6:16). The church fathers used to name the churches with the names of St
Mary the Virgin, the Apostles and the martyrs. This tradition has taken place since the Apostolic Era
for the following reasons:
# In honor of the namesake who honored God in the highest. God who honored them by giving them authority (Matthew 19:27), fruits of the Holy Spirit (John 20:21-22), performing miracles (Acts 5:12), and they glorified God in their lives offering God everything including their lives for the sake of His Holy Name.
# God called Himself God of Abraham, Isaac, and Jacob (Exodus 3:6, 4:5, Matthew 22:32, and Acts 7:32).
# The Temple of Jerusalem was called the Temple of Solomon although it was the Temple of God but Solomon was its builder.
# God called His Law, “Law of Moses” (Malachi 4:4), the vision of Isaiah was called by Isaiah’s name (Isaiah 1:1), the Holy Book of Jeremiah was called by Jeremiah’s name (Jeremiah 1:1).
# The names of the Apostles are written on the pillars of the Heavenly Jerusalem (Revelations 21:14).

Spirituality of Rituals: Introduction

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== The Church ==

Many Christian people believe that the Church denotes simply the building that contains the altar,
icons, chairs, etc. However, this is only a superficial consideration of what the Church actually is.
The word “church” is derived from a Greek word “Ekklesia” which was derived from the word
“Ekalo” which means, “invite.” So therefore the word refers to “gathering of many persons in one
place for a specific goal.” Later, it also came to refer to a gathering of a specific group of persons
such as rulers who met to examine a civil issue, as in the Holy Book of Acts 19:41. If the gathering
referred to a religious issue it was called Church as in the Holy Book of Acts 2:47.
The specific meaning of Church includes:
# All Christians in all the countries of the world who believe in the Lord Jesus Christ (Matthew 16:8 and Acts 5:11)
# The Christians in each city or parish who meet to worship the Lord as the Church of Jerusalem (Acts 15:4)
# The place of meeting in which Christians are gathering together for worship (Acts 11:26)

One of our Fathers said that the Church is the gathering of saints who have the orthodox belief and
who desire the orthodox spiritual life. Another Father said that the Church is the true Christian people
who have a true faith in the Lord Jesus Christ. They must have a strong, orthodox, one faith in the
Lord Jesus Christ and are united together in one unity through the Church Sacraments under a
leadership of legal shepherds whose head is the Lord Jesus Christ Himself.

The word “church” can be utilized to specify specific denominations from other Christian
denominations, although this is not true and right. In conclusion, the Church has two specific
meanings of which one is spiritual (meaning the Christian population in general) and the other literal
(meaning the building used for worship services).

Finally the Church includes the striving or visible church and the victorious or not visible Church. The
visible Church is the Christian believer on the earth (Matthew 18:18) and the second refers to the saints
in Heaven (Revelations 4, 5, 7, 8, 19).

== The Names and Symbols of the Church ==

The Church of the Lord Jesus Christ has several names and many symbols including:
# The Bride of the Lord Jesus Christ, because the Lord is the Church’s bridegroom (Song of Solomon 4:12, Psalm 45:11, Ezekiel 16:9, and II Corinthians 11:22)
# The Body of the Lord Jesus Christ and the Head of this Body is the Lord Jesus Christ Himself (Matthew 25:5-6, John 4:29, I Corinthians 12:27, and Colossians 1:24)
# Congregation and Congregation of God (Acts 20:28, and I Peter 5:2-3)
# Church of God (I Corinthians 10:32, II Corinthians 1:1, and Galatians 1:13)
# The House of God. This title was derived from Bethel (Genesis 28:17-19) and then utilized for the Temple of Jerusalem (Ephesians 2:19, I Thessalonians 3:15, Hebrews 10:21, and I Peter 4:17)
# The Temple or Altar of God which means presence of the Living God in between His Congregation as was in the past in The Tabernacle and The Temple of Jerusalem (I Corinthians 3:16-17 and II Corinthians 6:16)
# From its symbols: Ark of Noah (Genesis 6:14 and I Peter 3:12); The Holy City (Revelation 21:2); The Heavenly Jerusalem (Galatians 4:26); Secret Garden, Walled Garden and A Private Spring (Song of Solomon 4:12); The Only Dove (Song of Solomon 2:14, 5:2); Vineyard (Isaiah 5:1); The Boat (Luke 5:2); The Net Catching All Kinds of Fish Good and Bad (Matthew 13:47); The Field (Matthew 13:21) and The Kingdom of Heaven (Matthew 13:11).

== Antiquity of the Church ==

As commonly known, the Church is the gathering of all believers in the world not only those who
believe in the Lord Jesus Christ, but also those who believe in God including our Fathers before Moses
and the people who believed in the Torah by Moses the Great Prophet. So, the “church” includes all
the believers in God and the Lord Jesus Christ since the beginning till the end of times. Therefore the
word “church” is utilized as a symbol of the Israelites in the Holy Book of Acts 7:38, and the Holy
Book of Hebrews 2:12.

By this understanding, the Church is very old and dates back to the beginning and the creation of the
world. Further, the belief in the Lord Jesus Christ, the Savior, began since the creation of the world
(Genesis 3:15, 49:1, Hebrews 11:2-10, I Peter 1:5-13 and Revelation 13:5).
Through the centuries, the Church progressed through three stages:
# From Adam to Moses
# From Moses to the Lord Jesus Christ
# From the Lord Jesus Christ until the end of the world

=== First Stage ===

The first stage encompasses the Church governed by the natural law “conscience” and verbal traditions
of the Patriarch Fathers, which was transmitted from each generation to another generation until the
time of Moses. Through these oral traditions, Adam and his children offered sacrifices to the Lord
(Genesis 4:3, Hebrews 11:4). Also they built altars to the Lord as mentioned by Noah (Genesis 8:20)
Abraham (Genesis 12:7-9) Isaac (Genesis 26:25) and Jacob (Genesis 33:20).
Also through these traditions we are made aware of vows for the Lord (Genesis 14:20, 28:22) and
sanctification of Sabbath (Exodus 16:23,29,30). Explaining that all the sacrifices were a symbol for
the Lord Jesus Christ and further a sign of belief that their offerings were in the Lord Jesus Christ as
Savior (Luke 10:24 and John 8:56)

=== Second Stage ===

The second stage entails the Church governed by written law that was given to Moses containing all
the moral, civilian, and ritual laws. These laws were a magnified sign for the conscience that had
become spoiled as a result of the moral corruption of man. God gave man this law to correct the
corruption (Romans 8:3, Galatians 2:22, and 3:24). The cornerstone of the Law was the Lord Jesus
Christ, the Hope of the world and for whom all nations were awaiting (Haggai 2:7, Malachi 3:1).

=== Third Stage ===

The third stage is the era of grace (Luke 1:17) and the time of mercy and perfection (Hebrews 7:1) that
had begun with the birth of the Lord Jesus Christ. The Christian Church therefore is “the last stage”established on the Day of Pentecost following the Glorious Resurrection of the Lord Jesus Christ. At
this time the Holy Spirit sanctified our holy Apostles who were chosen by the Lord to preach the Holy
Gospel to all the world (Mark 16:15) and now we must follow in their holy footsteps and worship God
according to the Holy Gospel, not under the law but under grace (Romans 6:14, I Corinthians 13:10).
This final stage will remain in effect until the passing away of the world and the Second Coming of the
Lord Jesus Christ (I Corinthians 15:24).

Acts of the Martyrs

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In a strict sense the Acts of the Martyrs are the official records of the trials of early Christian
martyrs made by the notaries of the court. In a wider sense, however, the title is applied to all the
narratives of the martyrs' trial and death. In the latter sense, they may be classified as follows:

== Official reports ==

Official reports of the interrogatories (acta, gesta). Those extant, like the "Acta Proconsulis" are few in number and have only come down to us in editions prepared with a view to the edification of
the faithful. The "Passio Cypriani" and "Acta Martyrum Scillitanorum" are typical of this class. Of
these the former is a composite work of three separate documents showing the minimum of editorial
additions in a few connecting phrases. The first document gives an account of the trial of Cyprian in
257, the second, his arrest and trial in 258, the third, of his martyrdom.

== Unofficial reports ==

Unofficial records made by eye-witnesses or at least by contemporaries recording the testimony
of eye-witnesses. Such are the "Martyrium S. Polycarpi", admitting though it does much that may be
due to the pious fancy of the eye-witnesses. The "Acta SS. Perpetuæ et Felicitatis" is perhaps of all
extant Acta the most beautiful and famous, for it includes the autograph notes of Perpetua and Saturus
and an eye-witness's account of the martyrdom. And to these must be added the "Epistola Ecclesiarum
Viennensis et Lugdunensis", telling the story of the martyrs of Lyons, and other Acta not so famous.

== Documents after martyrdom ==

Documents of a later date than the martyrdom based on Acta of the first or second class, and
therefore subjected to editorial manipulation of various kinds. It is this class which affords the critic
the greatest scope for his discernment. What distinguishes these Acta from the subsequent classes is
their literary basis. The editor was not constructing a story to suit oral tradition or to explain a
monument. He was editing a literary document according to his own taste and purpose. The class is
numerous and its contents highly debatable, for though additional study may raise any particular Acta
to a higher class, it is far more likely as a rule to reduce it.

== Other documents ==

Besides these, there are other literary documents concerning the life and death of the martyrs
such as the Calendaria were lists of martyrs celebrated by the different Churches according to their
different dates. The Martyrologies represent collections of different Calendaria and sometimes add
details of the martyrdom. The writings of the Fathers of the Church also embody many references to
the martyrs, as, for instance, the sermons of St. Basil, Chrysostom, Augustine, Peter Chrysologus, and
John Damascene. Finally there are to be considered the collections of Lives, intended for public and
private reading. Most important of all are the "Historia Ecclesiastica" of Eusebius (265-340), and his
"De Martyribus Palestinæ"; but unfortunately his martyron synagoge or Collection of Acts of the
Martyrs, to which he refers in the preface of the fifth book of his "Historia Ecclesiastica", is no longer
extant. The fourteen poems of Aurelius Prudentius Clemens, published in 404 as the "Persitephanon
liber", celebrated the praises of the martyrs of Spain and Italy.

Types of Martyrs

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There are three kinds of martyrs
# Those who die for the sake of faith (these are the majority)
# Those who die for the sake of purity
# Those who die for the sake of dogma

== For the sake of faith ==

These are the majority of our martyrs. We have the stories of their love for our Lord Jesus
Christ and their courage in the face of evil. We will not talk about those martyrs but will go into the
other two kinds of martyrs.

== For the sake of purity ==

Martyrdom was distinguished in the first centuries by two clear and distinct features – a love
for martyrdom and a love for purity because of the deep spirituality in which the early church lived.
The believers hated anything materialistic and held on to everything that is pure. You will not find
martyrdom and a spirit of immorality or enslavement to bodily desires. To the early Church believers,
death was easier to bear than impurity.

The history of the martyrs is full of heroes of purity that preferred death than to be defiled,
especially among the Christian women. Most of the judgments handed down against women believers
were to force them into defiling their bodies. However, they showed courage in defending their
virtues, equal to the courage of their men counterparts. To them being defiled was an evil worse than
death.

There are numerous examples of such courageous women.
# St. Putamnia, the pure virgin martyr who cried to the ruler, “By the head of your emperor do not let them remove my clothes and allow them to let me go to the tar pit with my clothes on. Then you will see the power to endure that Christ, whom you do not know, will give me.” A soldier named Basilidis defended her and was also martyred. She was of Origen’s disciples.
# St. Theodora was a seventeen-year-old virgin martyr. She was martyred with Dydimus the soldier who saved her from the plot to shame her by the emperor’s decree to send her to a whorehouse.
# St. Veronica the virgin martyr. In the year 749 the soldiers of Marwan the caliph entered a monastery for virgins close to Akhmim, a city in Egypt. They wanted to assault and rape her because she was very beautiful. But she deceived them, telling them that she had oil that would protect the body from any sword. To convince them she placed this oil on her neck and told them to test her words. One soldier took out his sword and swung at her neck and she was beheaded. This terrified the soldiers and they left the monastery.

== For the sake of dogma ==

There were also many martyrs who died for the preservation of the true faith. Heresies began
to appear after the era of persecution during the reign of King Constantine. However, divisions and
heresies have been around since the Apostolic era as St. Paul wrote in 1 Corinthians 11:18 "For first of
all, when you come together in church, I hear that there are divisions among and I partly believe it." It
was during the Arian heresy that we witness an increase in the strength of the heresies as well as those
who were martyred. Among those who died are:
# The martyrdom of a priest from Barka, one of the five western cities mentioned in scriptures. He was tortured and beaten to death by the Arian bishop Gregory because he would not consent to the Arian teaching. He was a martyr for the true dogma.
# During Pentecost there was a slaying in Alexandria arranged by the Arian bishops. Hundreds of martyrs were killed. St. Theodorous the martyr was tied to a horse and dragged through the streets until he died. This took place during the time when Pope Athanasius was exiled.
# St. Makarous the bishop (one of the three Macari) refused to sign the Arian decree and so was repeatedly kicked by the Arian bishop until he died.
# Riots in Alexandria were the consequence of the Chalcedon council where Pope Discorus was exiled and 30 thousand martyrs were killed. They shed their blood in defense of the true Christian faith.
# Once more, the confessor obtained martyrdom after much torture and long hardships. The persecutors devised horrific and evil ways to torture the confessors who often became martyrs. Their evil ways included burning the martyrs while they were still alive; crucifixion; thrown to the wild beasts; beheading with the sword. They were often torture and then enslaved in the mines with heavy chains on their arms and legs. They were exiled, whipped with leather whips; throw them into frozen lakes; dragging through the streets and faced many other kinds of demonic tortures.

== These tortures were mental, physical and emotional. ==

=== Mental ===

They faced Insults, degrading, removal from positions, the removal of their wealth, had their
houses robbed, they had no legal protection (legal support was issued only to those who raise incense
to the pagan gods.)

=== Physical ===

The martyr Juliet, when she refused to offer incense to the pagan gods, confessing that she is
the servant of Christ Jesus, the ruler judged that she should be burned. To encourage other women she
said, ‘Eve did not take just Adam’s flesh but also his bone’, indicating that woman was given the same
strength as man to endure.

Our martyrs faced extreme torture. Prison atmosphere by itself was enough to kill many. The
prisoners had their hands chained behind their backs and their feet fastened to the stocks (maktara). St.
Paul himself was tortured this way (Acts 16:24). They would stay in the stocks for months and
sometimes years.

They would put nails in their shoes and have them walk for long distances, they would remove
their fingernails and many other harsh tortures.

=== Emotional ===

The emotional tortures for the virgins are too difficult to write about. Somehow, above human
nature and comprehension and through the work of God’s Holy Spirit, the tortures bought joy and the
hardships peace "As unknown and yet well known; as dying and behold we live; as chastened and not
killed." (2 Corinthians 6:9). We see Stephen the martyr when he was being stoned asking for the forgiveness of those who are stoning him and Scripture says, “And all that sat in the council, looking
steadfastly on him, saw his face as it had been the face of an angel." (Acts 6:15) This is because
Of God’s grace

"But before all these, they shall lay their hands on you, and persecute you, delivering you up to
the synagogues, and into prisons, being brought before kings and rulers for My name's sake. And it
shall turn to you for a testimony. Settle it therefore in your hearts, not to meditate before what you
shall answer: For I will give you a mouth and wisdom, which all your adversaries shall not be able to
gainsay nor resist. And you shall be betrayed both by parents and brothers, and kinfolk and friends,
and some of you shall they cause to be put to death. And you shall be hated of all men for My name's
sake. But there shall not a hair on your head perish. In your patience possess you your souls." (Luke
21:12-19)

The compassion and the prayers of the church for them.
Their feeling of honor that they are partners in pain with the Savior.
Their visions of the heavenly glory given to them as messages from above.
They would see the great martyrs who went before them strengthening them saying, ‘we are waiting
for you.’

They would have dreams of angels, lights, glory, and beauty so that the prison and the tortures became
the doors of heaven opening to a feast with the angels and the saints.

== The Judgments of the Martyrs and their blessed answers ==

We see an amazing picture in front of us. Emperors, rulers and judges in injustice and cruelty
were unable to overcome the innocent Christians who, without any weapons were able to withstand
and overcome. The rulers, with their raised voices and beastly violence, went after those who opposed
their doctrine. Yet the Christians, weak yet strong, peaceful but steadfast, with amazing patience, with
wondrous endurance and in complete humility and strong faith stood up to them. They frustrated the
kings and rulers after they failed to subdue them.

The courts were filled with fanatic pagans. We hear the unjust rulings without any defense (it
was not allowed for any Christians to speak in his own defense, defending the truth.) The judgment is
based on one question, ‘Are you a Christian?’ If the answer is ‘yes, I am Christian,’ then they have
confessed to a crime and the spectators would shout, ‘death to the Christian!’

So many of our martyrs had only one answer, which was ‘I am Christian – I am a free man and
a slave to Christ Jesus’. They hated the glory of this world, considering the shame of Christ of more
value than all the treasures of the world. There are examples of mothers who loved Christ more than
her children and all they had, we see children following the martyrs crying, ‘I am a Christian’ the way
their mothers taught them from the time they could speak.

Our martyrs are so many; whom only God can count them. They began with the Apostles, and
included princes, nobles, rulers, captains, soldiers, bishops, priests, deacons, monks, nuns, children,
boys and girls, mothers, youth, farmers, slaves, philosophers, scientists, magicians, and pagans.

== Evaluating Martyrdom ==

=== Desire ===

Martyrdom is not craziness, foolishness or suicide but a beloved desire. They would present
themselves to the rulers proclaiming their Christianity without being arrested or called in for judgment.
They were given numerous chances to escape but refused because of their love for Jesus Christ.
"Women received their dead raised to life again; and others were tortured, not accepting deliverance;
that they may obtain a better resurrection." (Hebrews 11:35) Origen wrote, “You can see in every
martyr God Himself being judged. There is no doubt that it was not a normal person that was thrown
in jail but the Lord Jesus Christ whom they judged against in the form of that person. "And he fell to
the earth and heard a voice saying to him, 'Saul, Saul, why are you persecuting Me?" (Acts 9:4)

Saint Befam said while he was being martyred, “This is the day of my true wedding, the day of
my joy and gladness to meet my Lord and King. Mother do not cry and don’t feel sad but be happy
it’s my wedding day.”

=== Courage ===

It was not foolishness but virtuous courage that the martyr Kibrianous the Bishop wrote,
“Those who were tortured were more courageous than those who tortured them. The broken members
of their bodies conquered the weapons used against them. The blood they shed quieted the waves of
persecution, quenched the flames of hell and watered the seeds of the Christian faith. Steadfast and
will not be shaken, unafraid, occupied in prayer and praises even while the tigers were eager to tear
into their flesh. I don’t know how but with a godly power that is incomprehensible, the beasts’ mouths
were shut. Their courage is a unique example and their language of love a new song to the ears of the
world.”

=== Evangelizing ===

The teacher Tertullian said, “The bloods of the martyrs are the seeds of the church. Continued
in the torture, they increased in number more than those who were killed. "Verily, verily I say unto you,
except a corn of wheat fall into the ground and die, it abides alone but if it die, it brings forth much
fruit. (John 12:24) The more severe the punishment, the more people were added to the Christian faith.
Our Lord Jesus Christ sent out His apostles as sheep among wolves, did the Lord not care that those
wolves will kill His sheep? No. What happened was the opposite. In devouring the sheep, the wolves
became sheep.” So the faith increased with the martyrdom of the saints much more than the preaching
of the missionaries.
Martyrdom is practical proof of the validity of the Christian faith and the truth of her virtues.

No religion could have withstood all this enmity and hatred without fighting back using warfare
as its weapon. But Christianity’s only help was the Holy Power. It was fulfilling the words of the
Lord of glory; “Settle it therefore in your hearts, not to meditate before what you shall answer: For I
will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.
And you shall be betrayed both by parents, and brothers and kinfolk and friends, and some of you shall
they cause to be put to death. And you shall be hated of all men for My name's sake." (Luke 21:14-17)
Many miracles happened to the suffering Christian: being made whole again after his members were
mutilated, poisons loosing its affect, wild beasts having their mouths shut, and the nature of fire
changing to become like a nice breeze. "And these signs shall follow them that believe; in My name
shall they cast out devils." (Mark 16:17) Martyrdom proved the greatness of the Christian virtues:
# Steadfast and endurance
# Meekness
# Love towards their enemies and prayer on their behalf as St. Stephen prayed for his persecutors (‘Lord do not hold this sin against them’)
# Purity and holiness
# Abhorring the worldly material and influences
# The desire for the heavenly

To the saints these virtues were witnessed in their actions, not just by what their words. Our
martyrs were the greatest examples of Christian virtues and those around them witnessed it and
recorded their words and actions. In so doing our martyrs offered the best witness to Christianity as a
religion.

Diocletian

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He was a Roman Emperor and persecutor of the Church, borne of parents who had been slaves,
at Dioclea, near Salona, in Dalmatia, A.D. 245; died at Salona, A.D. 313. Our Coptic Orthodox Church
began its own calendar of Martyrs by the first year of his reign 284 AD.

He entered the army and by his marked abilities attained the offices of Governor of Mœsia,
consul, and commander of the guards of the palace. In the Persian war, under Carus, he especially
distinguished himself. When the son and successor of Carus, Numerian, was murdered at Chalcedon,
the choice of the army fell upon Diocletian, who immediately slew with his own hand the murderer
Aper (17 Sept., 284). His career as emperor belongs to secular history. The reign of Diocletian (284-
305) marked an era both in the military and political history of the empire. The triumph which he
celebrated together with his colleague Maximian (20 Nov., 303) was the last triumph which Rome ever
beheld. Britain, the Rhine, the Danube, and the Nile furnished trophies; but the proudest boast of the
conqueror was that Persia, the persistent enemy of Rome, had at last been subdued. Soon after his
accession to power Diocletian realized that the empire was too unwieldy and too much exposed to
attack to be safely ruled by a single head. Accordingly, he associated with himself Maximian, a bold
but rude soldier, at first as Cæsar and afterwards as Augustus (286). Later on, he further distributed his
power by granting the inferior title of Cæsar to two generals, Galerius and Constantius (292). He
reserved for his own portion Thrace, Egypt, and Asia; Italy and Africa were Maximian's provinces,
while Galerius was stationed on the Danube, and Constantius had charge of Gaul, Spain, and Britain.
But the supreme control remained in Diocletian's hands. None of the rulers resided in Rome, and thus
the way was prepared for the downfall of the imperial city. Moreover, Diocletian undermined the
authority of the Senate, assumed the diadem, and introduced the servile ceremonial of the Persian
court. After a prosperous reign of nearly twenty-one years, he abdicated the throne and retired to
Salona, where he lived in magnificent seclusion until his death.
Diocletian's name is associated with the last and most terrible of all the ten persecutions of the early
Church. Nevertheless it is a fact that the Christians enjoyed peace and prosperity during the greater
portion of his reign. Eusebius, who lived at this time, describes in glowing terms "the glory and the
liberty with which the doctrine of piety was honored", and he extols the clemency of the emperors
towards the Christian governors whom they appointed, and towards the Christian members of their
households. He tells us that the rulers of the Church "were courted and honored with the greatest
subserviency by all the rulers and governors". He speaks of the vast multitudes that flocked to the
religion of Christ, and of the spacious and splendid churches erected in the place of the humbler
buildings of earlier days. At the same time he bewails the falling from ancient fervor "by reason of
excessive liberty". Had Diocletian remained sole emperor, he would probably have allowed this
toleration to continue undisturbed. It was his subordinate Galerius who first induced him to turn
persecutor. These two rulers of the East, at a council held at Nicomedia in 302, resolved to suppress
Christianity throughout the empire. The cathedral of Nicomedia was demolished (24 Feb., 303). An
edict was issued "to tear down the churches to the foundations and to destroy the Sacred Scriptures by
fire; and commanding also that those who were in honorable stations should be degraded if they
persevered in their adherence to Christianity". Three further edicts (303-304) marked successive stages in the severity of the persecution: the first ordering that the bishops, presbyters, and deacons should be
imprisoned; the second that they should be tortured and compelled by every means to sacrifice; the
third including the laity as well as the clergy. The atrocious cruelty with those edicts was enforced, and
the vast numbers of those who suffered for the Faith are attested by Eusebius and the Acts of the
Martyrs. We read even of the massacre of the whole population of a town because they declared
themselves Christians. The abdication of Diocletian (1 May, 305) and the subsequent partition of the
empire brought relief to many provinces. In the East, however, where Galerius and Maximian held
sway, the persecution continued to rage. Thus it will be seen that the so-called Diocletian persecution
should be attributed to the influence of Galerius; it continued for seven years after Diocletian's
abdication.

Aurelian

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Roman Emperor, 270-275, born of humble parents, near Sirmium in Pannonia, 9 September,
214; died 275. At the age of twenty he entered the military service, in which, because of exceptional
ability and remarkable bodily strength his advancement was rapid. On the death of Claudius he was
proclaimed Emperor by the army at Sirmium, and became sole master of the Roman dominions on the
suicide of his rival Quintillus, the candidate of the Senate. During the early rears of his reign Aurelian
exhibited remarkable justice and tolerance towards the Christians. In 272, when he had gained
possession of Antioch, after defeating Zenobia in several battles, he was appealed to by the Christians
to decide whether the "Church building" in Antioch belonged to the orthodox bishop Domnus, or to the
party represented by the favorite of Zenobia, Paul of Samosata, who had been deposed for heresy by a
synod held three or four years before. His decision, based probably on the Edict of Gallienus, was that
the property belonged to those who were in union with the bishops of Italy and of the city of Rome. As this act was based on political motives, it cannot be construed into one of friendliness for the
Christians. As soon as he was at liberty to carry out his schemes for internal reform Aurelian revived
the polity of his predecessor Valerian, threatened to rescind the Edict of Gallienus, and commenced a
systematic persecution of the followers of Christ. The exact date of the inauguration of this policy is
not known. It is summer of 275 and dispatched to the governors of the provinces, but Aurelian was
slain before he could put it into execution.