Comparative Theology, book by H. H. Pope Shenouda III

[Mary Naeem]

Pope Shenouda III





How was the Penitent Thief saved without baptism?

When we reply to this question we say that this thief received the best baptism after whose example we all wish to be baptised. What is baptism but dying with Christ, as our teacher St. Paul says (Rom.6)? The Penitent Thief actually died with Christ and his death became a baptism. Similarly is the baptism by blood attributed to the martyrs who believed in the Lord Jesus Christ and were killed at the time of persecution before they had received the grace of baptism by water. Their death became a baptism because they died with Christ like the Penitent Thief. (We have explained this point in our book entitled Salvation)

[Mary Naeem]

Pope Shenouda III

Baptism and the verse: Believe on the Lord Jesus Christ, and you will be saved



If baptism is essential, why did the Apostles Paul and Silas say to the jailer at Philippi: "Believe on the Lord Jesus Christ, and you will be saved" (Acts16: 31) and not: "Believe and be baptised", which is proof that belief is adequate for salvation?
The reply to this is that the two Apostles were talking to an unbeliever. No matter what he did, he could not be saved without faith. Therefore, they first had to direct him to faith so that he could be saved. If he accepted the faith then they would explain to him the necessary matters. That is why the following two things happened after they said those words to him:
(a) "Then they spoke the word of the Lord to him and to all who were in his house" (Acts 16: 32).
(b) "And immediately he and all his family were baptised" (Acts 16: 33).
Thus we should not put before us just one verse and forget all the other verses connected with the same subject. Alongside the belief of the jailer of Philippi, we have to put the baptism of the jailer of Philippi. Alongside the words of the two Apostles: "Believe... and you will be saved", we also have to put before us the words of the Lord Himself: "He who believes and is baptised will be saved" (Mark.16: 16) and in addition, all the verses that are related to salvation through baptism such as (1Pet.3: 21) and (Titus 3: 5).

[Mary Naeem]

Pope Shenouda III

If baptism is so important. were the prophets of the Old Testament baptized?

If the commandment of baptism had existed in their days, they would have been baptized. But this commandment is laid down in Christianity. Why? Because baptism is dying with Christ and Christ had not died in the Old Testament.
The prophets of the Old Testament practiced what they could in their days: the symbols of baptism such as circumcision and crossing the Red Sea. They also celebrated the Passover lamb, which symbolized the Blood of Christ. We should not expect people to have obeyed a commandment, unknown to them, as it succeeded their time/s.

[Mary Naeem]

Pope Shenouda III



Is salvation through the word and not through water?



Do the Apostle's words about the Church: "...that He might sanctify and cleanse it with the washing of water by the word" (Eph.5: 26) mean that cleansing is through the word, that is, salvation is through the word? What about the other verses which signify the necessity of the word for salvation such as: "...having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever" (1Pet.1: 23) and "Of His own will He brought us forth by the word of truth" (Jas.1: 18), and which did not say: "having been born again... through baptism" and "saved us through baptism"?

What is the importance of water for salvation? Since the
Lord says: "He who believes and is baptised will be saved", then salvation will be attained this way. But the phrase "He who believes" should be preceded by teaching or preaching, because the Apostle says: "And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?" (Rom.10: 14) The importance of the word arises from here.



The word, which results in belief, comes first and then after belief baptism is administered, the result of which is salvation and renewal of life. Although salvation and renewal of life are received through baptism, yet the word should come first because it leads to faith and faith leads to baptism. That is why the Apostle says: "...He brought us forth by the word of truth" and "...having been born again through the word of God", on the assumption that the 'word' is the origin that led to all these.

The Apostle's words about the Church: "...that He might sanctify and cleanse it with the washing of water by the word" (Eph.5: 26) means that cleansing is completed by baptism (the washing of water) through the word, that is, through preaching and the ministry of the word which result in faith and then in baptism.

Here we observe that the Apostle says: "with the washing of water by the word" and not "with the washing of water which is the word",


. If the washing of water means the word there would have been no need for this repetition. But "the washing of water by the word" means the washing of water which takes place following the effect of the word. Without the word and its effect the people could not have come to the washing of water, that is, to baptism.

We observe that the word ‘belief’ is not mentioned in the phrases "having been born again... through the word of God" (1 Pet.1: 23) and "brought us forth by the word of truth" (Jas.1: 18). Is the word without belief sufficient for the new birth? This is impossible. The word ‘belief’ is not mentioned because it is obviously implied.

There is no need to repeat on every occasion words whose meanings are obviously implied. We cannot on every occasion repeat the words: word -belief- baptism rebirth.

Preaching has its importance; nobody can deny the importance of the ministry of the word. Nevertheless, we can never say that some people are 'brought forth by the word of truth' whether they believe or not. This also applies to baptism.

The phrase 'washing of water by the word' implies two things: the word and baptism. We notice that the word 'belief' is not mentioned since it is implied.

Our Protestant brethren are constantly concentrating on faith. Does the absence of the word 'faith' in (Eph.5: 26); (Jas.1: 18); (1Pet.1: 23) mean that it is not important or necessary? Of course not. Sometimes the absence of a word does not render it unnecessary, but that its meaning is implied. This applies to the word 'baptism'.

[Mary Naeem]

Pope Shenouda III

What is the position of water in salvation and the second birth?

(a) Although the word 'water' is not mentioned in the phrases: "brought us forth by the word of truth" and "having been born again... through the word of God", yet it is mentioned plainly in the Lord's saying: "...unless one is born of water and the Spirit, he cannot enter the kingdom of God" (John.3: 5). In this verse, it is clear that rebirth is from water. The water meant is real water and not symbolic.

(b) This is clear when Cornelius and his Gentile followers accepted the faith and were joined to the Church. In this case righteous persons were called to the faith by God: An angel appeared to Cornelius and Peter saw a vision; a Divine command. Then St. Peter preached to them the word of God and the Holy Spirit came on all who heard the message (Acts 11: 1) and they spoke in tongues.
Was that sufficient for their second birth? Could St. Peter tell them: "Blessed is this second birth to you all"? Obviously this was not the case, as St. Peter, after he had witnessed the descent of the Holy Spirit on them, said: "'Can anyone forbid water, that these should not be baptised who have received the Holy Spirit just as we have?' And he commanded them to be baptised in the name of the Lord" (Acts 10: 47,48).
The writer of the Book of Acts comments immediately on this event by saying: "...the Gentiles had also received the word of God" (Acts 11: 1),
. Here the importance of water goes alongside the importance of the word, and the word ‘water’ does not mean ‘the word’ as some interpret it in the Epistle to the Ephesians (Eph.5: 26).
(c) Another clear example is the baptism of the Ethiopian eunuch. When he believed, the Holy Bible says: "Now as they went down the road, they came to some water. And the eunuch said, 'See, here is water. What hinders me from being baptised?' Then Philip said, 'If you believe with all your heart, you may.' And he answered and said, 'I believe that Jesus Christ is the Son of God.' So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptised him" (Acts 8: 36-38).
This was a baptism of water, exactly the same as the baptism of Cornelius and his followers; baptism of actual water was necessary immediately after the preaching of the Word. In this case the water was not the word. If the eunuch were born of the word and washed by the word what then was the need for water?
Concerning this, I would like to speak about an important subject: The importance of water and its symbols in the Holy Bible.

[Mary Naeem]

Pope Shenouda III



The importance of water and its symbols in the Holy Bible


In order to understand why water was chosen for washing and renewal in the Sacrament of Baptism, we should remember that ever since the beginning, in the story of creation, there has been a association between water and life.
The Holy Bible says: "And the Spirit of God was hovering over the face of the waters" (Gen.1: 2). And God said: "Let the waters abound with an abundance of living creatures, and let birds fly above the earth across the face of the firmament of the heavens" (Gen.1: 20). Thus life sprang out of water and we can see the connection between water, life and the Spirit of God.

We also read in the Old Testament that God likens Himself to water when He reproached the people saying: "They have forsaken Me, the fountain of living waters, and hewn themselves cisterns - broken cisterns that can hold no water" (Jer.2: 13). This correlation is also mentioned in the words of the Lord Jesus Christ: " 'He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.' By this He spoke concerning the Spirit, whom those believing in Him would receive" (John.7: 38,39).
These words are similar to the Lord's words about Himself in His discourse with the Samaritan woman about living water, when He said that He is the Giver of living water. He said: "But the water that I shall give him will become in him a fountain of water springing up into everlasting life" (John.4: 10-14).
Therefore, water is a symbol of life and sometimes of the Holy Spirit Himself. How beautiful are the Divine Inspiration's words in the First Psalm about the virtuous man: "He shall be like a tree planted by the rivers of water, that brings forth its fruit in its season" (Ps.1: 3). The fruit is the fruit of the Holy Spirit.
The connections between water, life and the Holy Spirit in the Holy Bible commence from Genesis (Gen.1: 2) and continue until the end of the Book of Revelation: "I will give the fountain of the water of life freely to him who thirsts" (Rev.21:6), "And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb" (Rev.22: 1) and "...let him who thirsts come. And whoever desires, let him take the water of life freely" (Rev.22: 17).
In the crossing of the Red Sea, the water symbolised life and death together; death of the servile man and life of the free man who came up out of the water.
On Maundy Thursday, the water symbolised purification. That is why, after washing the feet of His Apostles, the Lord said: "...and you are clean" (John.13: 10). The Psalmist says:
"I will wash my hands in innocence" (Ps.26: 6). This cleansing is the washing of the new birth with the word; the cleansing which we receive in the bath of the new birth and the cleansing obtained in baptism referred to by the Apostle's words: "...and our bodies washed with pure water" (Heb.10: 22).

[Mary Naeem]

Pope Shenouda III



Water and Blood



On the Cross, when one of the soldiers pierced the Lord Jesus’ side with a spear, "immediately blood and water came out" (John.19: 34). What is the Divine wisdom thereof?
From His side blood came out to give us the meaning of redemption. But how do we receive this redemption?
We receive it through water in baptism,

. Therefore, the emergence of both water and Blood from the side of Christ showed us the means of redemption. We receive the Blood of Christ which purifies us from every sin through water. How beautiful it is when, in the Eucharist, we blend the Blood with water!
St. John the Beloved, who witnessed the incident of the coming out of the blood and water, clarified this subject when he said: "And there are three that bear witness on earth: the Spirit, the water, and the blood,. and these three agree as one" (1John.5: 8). This verse explains the redemption, we receive.
Redemption was given to us by Blood (the Blood of Christ) and we receive the merit of this Blood through the birth of water and the Spirit. Therefore the three elements: Blood, water and the Spirit, gather in baptism.

[Mary Naeem]

Pope Shenouda III

Does water have all these efficacious?

(a) This question reminds me of the rage of Naaman the Syrian when Elisha asked him to wash in the Jordan to be cleansed. He could not believe that the matter was as simple as just washing in water, especially as he had better rivers in Damascus than those in Israel (2Kin.5: 10-12). But when he obeyed and washed, he was cleansed by his belief.
The prophet ordered Naaman to wash in the River Jordan in which John the Baptist was to baptise later (Matt.3: 6). Shall we be like Naaman and think it too much for water to have these efficacious? God gives grace in the way He wishes. The grace in this case was not in the water of the River Jordan itself but in the power to cleanse which God endowed upon that water. The same is said about baptism, as we will explain later.
(b) When the Lord healed the man born blind, He put mud on his eyes and said to him: "'Go, wash in the Pool of Siloam' (which is translated, Sent). So he went and washed, and came back seeing" (John.9: 6,7). With his mere belief, the blind man could have seen, but God wished to enlighten him (baptism is spiritual enlightenment) through water. Let God's will be done the way He wishes; we do not design plans to be carried out by God, blessed be His name.
(c) In addition, we say in reply to this question that the water of baptism is not just ordinary water and the baptised is not only born of water but of water and the Spirit,

. The Holy Spirit sanctifies the water of baptism, giving it a special nature so that whoever is submerged in it is born of water and the Spirit. Thus the baptised receives the merit of the redeeming Blood of Christ. When he is submerged into this water, he is buried with Christ and shares in the fellowship of His death in order to merit the fellowship of sharing in His resurrection. That is why, in sanctifying the water of baptism, we pour into it the Holy Chrism, the ointment of the Holy Spirit. Thus the water is sanctified by the Holy Spirit. Whoever is born of this water is born of water and the Spirit.
In sanctifying the water of baptism, the clergyman prays the litanies of sanctifying the water and of invocations the Holy Spirit. He also reads certain passages from the Holy Bible. Thus the water of baptism which cleanses us is sanctified by the word.

[Mary Naeem]

Pope Shenouda III

The Holy Bible does not mention everything

(11) Here I shall state an important fact. The Holy Bible does not mention everything:
(a) It does not mention all that the Lord Jesus Christ did or all that He said. What happened was that the Evangelists chose parts of the Lord Jesus Christ's sayings and parts of His works, recorded them at a certain time for the people and left out the rest. This is obvious from the last written Gospel. St. John the Apostle says: "And there are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written" (John.21: 25) and also "...truly Jesus did many other sign sin 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).
Do not think that the miraculous signs which the Lord Jesus Christ did are only those mentioned in the Bible; thousands of miracles were not recorded. To prove this, it is sufficient to mention the words of St. Luke the Evangelist: "Now when the sun was setting, all those who had anyone sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them" (Lk.4: 40).

How many were those sick? They were too many. Not all the healing miracles are recorded,
. Our teacher St. Matthew the Evangelist says: "Now Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people" (Matt.4: 23).
What are the details of the incidents of healing every disease? They are not recorded. What about the Lord's teachings in the synagogues and His preaching? They are not recorded either. Our teacher St. Mark the Evangelist says that when the Lord Jesus went to Capernaum, He went into the synagogue and "taught. And they were astonished at His teaching, for He taught them as one having authority, and not as the scribes" (Mark.1: 21,22). What was that teaching which astonished them? It was not recorded.
In the miracle of the five loaves and two fishes, the Lord Jesus was teaching the people from morning until late in the afternoon. What did He teach them? Nothing was recorded in the Gospels. What were the teachings of the Lord Jesus Christ on the shore of the lake, on the seashore, in the boat and on the roads? We do not know; as nothing was detailed about it in the Gospels.
(b) After the Lord's resurrection, we find the same situation. The Lord met the two disciples of Emmaus, and "beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself" (Lk. 24: 27). All these teachings, and others, were not recorded in the Gospels. But undoubtedly they, or some thereof, have reached us through Tradition.
(c) What about the forty days which the Lord spent with His disciples after His resurrection, speaking to them of the things pertaining to the kingdom of God (Acts 1: 3)?

What were the Lord's words about the things pertaining to the kingdom of God?
Undoubtedly His words were of such great importance that they were worth Him having many meetings with His Apostles after His resurrection. Yet despite their great importance, His words were not recorded in the Holy Bible. Most probably they were matters that concerned the leaders of the Church, for them to understand and teach, following the Lord's saying: "... teaching them to observe all things that I have commanded you" (Matt.28: 20), without mentioning what His commandments to them were.
Have the teachings and commandments of the Lord Jesus Christ been lost or have they reached us? It is far fetched to believe that they have been lost since they are so important. How did they reach us then? With the exception of the Apostle Paul who was not one of the eleven Apostles and did not attend the meetings of the Lord with His Apostles after His resurrection, the eleven Apostles with whom the Lord spent forty days after His resurrection, wrote too little and what they wrote does not comprise all the Christian teachings. There is one explanation and it is that the Lord Jesus Christ's teachings to His Apostles have reached us through Tradition, that is, through the Apostolic Entrustment.
The Church has been living these teachings according to the Lord's saying: "The words that I speak to you are spirit, and they are life" (John.6: 63). The Apostles understood the spirit of the words and transcribed them into life, and these words have reached us in the life of the Church.
Therefore, we can say that Tradition is the life of the Church or it is the living Church. The Apostles entrusted this life together with all that they had learnt and received from the Lord, to the saints in the Church. However, they did not write them in the Gospels or in the Epistles, but they left them as living practices and teachings in the life of the Church. Among those teachings are the Church discipline, rituals and Sacraments.
Do you think that the Sermon on the Mount (Matt.5-7) is
the only sermon of the Lord during over three years? This is unbelievable. The Lord's words have not gone astray; the disciples kept them in their hearts, ears and minds. From the treasure of their good hearts, from their sacred memories, they brought out the Lord's sayings and entrusted them to the Church under the heading of 'Tradition’ or 'The Apostolic Entrustment. The Holy Spirit taught them everything and reminded them of everything the Lord had said, according to His true promise (John.14: 26).

[Mary Naeem]

Pope Shenouda III





Would it not be better if we say that baptism is rising with Christ and not dying with Him because death is harmful and not beneficial whereas rising is beneficial?



Baptism is dying with Christ and rising with Him as the Apostle explained in his Epistle to the Romans: "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: 5) and "Now if we died with Christ, we believe that we shall also live with Him" (Rom.6: 8). In this matter no one may depend on his own thoughts and stray from the Church’s teaching, saying that death is useless but resurrection is beneficial. The Holy Bible says: "Or do you not know that as many of us as were baptised into Christ Jesus were baptised 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 newness of life"(Rom.6: 3,4),

. The Apostle repeats this in his Epistle to the Colossians, saying: "...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: 12). From these verses we see that baptism is both death and resurrection. Truly, those who despise dying with Christ cannot receive the blessing of His resurrection.