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The Nature of Christ
"This book explains the view of our Orthodox church regarding the Nature of Christ. It tells you that it is One Nature formed of two natures, united without mixture, nor mingling, not confused.... perfect Divinity and perfect Humanity. We do not speak of two natures after their being united in the Virgin's womb. What verses of the Holy Bible prove this? What do we understand from examples of the indivisability between iron and fire and between the soul and the body? What verses on the term "Son of Man" do prove the One Nature? What about the One Nature and the birth of Christ? What about the One Nature and the Redemption? This book tells you about all this and about the One will." H. H Pope Shenouda III
50 pages, Paperback
Published June 29, 2017
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About the author
Pope Shenouda III
118 books86 followers H.H. Pope Shenouda III (Coptic: Ⲡⲁⲡⲁ Ⲁⲃⲃⲁ Ϣⲉⲛⲟⲩϯ ⲅ̅ Papa Abba Šenoude pimah šoumt , Arabic: بابا الإسكندرية شنودة الثالث Bābā al-Iskandarīyah Shinūdah al-Thālith; born Nazeer Gayed Roufail نظير جيد روفائيل ) was the 117th Pope of Alexandria & Patriarch of the See of St. Mark in the Coptic Orthodox Church of Alexandria from his consecration on 14 November 1971 until death. Previously, as Father Antonios the Syrian, Pope Cyril VI appointed him to the bishopric of Christian Education and as Dean of the Coptic Orthodox Theological Seminary, and renamed him Shenouda in honour of the renowned scholar and writer in Coptic, Saint Shenouda the Archimandrite on 30 September 1962.
In 2000, Pope Shenouda III was awarded the UNESCO-Madanjeet Singh Prize for the Promotion of Tolerance and Non-Violence by UNESCO Director-General Koichiro Matsuura.
In 2000, Pope Shenouda III was awarded the UNESCO-Madanjeet Singh Prize for the Promotion of Tolerance and Non-Violence by UNESCO Director-General Koichiro Matsuura.
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Displaying 1 - 3 of 3 reviews
July 1, 2018
As part of my research for the Una Natura project [1], I thought it would be worthwhile to read, if possible, some literature by those who consider themselves to be Monophysites (believers in "One Nature"). This is not as easy as one would expect. One does not read a lot about the Monophysite controversy as a general rule, and it is especially difficult to get English language materials that present people with that perspective telling their own side of the story and their own interpretation. Yet this little book definitely does justice, in that it contains the reflections of a somewhat prolific writer from the Coptic tradition on the subject, in such a way that one can see that those who would claim that Monophysites have a false view of Christ and a defective view of God greatly exaggerate the point. For the most part, one reads in this book an admirable sense of mystery for the way that disparate elements combine into one nature for human beings, and that is a good thing. There is much we do not know about the matter of nature, and a recognition of Jesus Christ as Incarnate Word and second Adam as being made of a union of the natures of God and man into a coherent but somewhat mysterious whole is a sensible approach to this reader at least.
The book itself is a short one of about 50 pages or so, and is divided into several sections. After an introduction by the author, the proper contents of the book begin a discussion of the Orthodox concept regarding the nature of Christ (1). After this there is some discussion of various widely known heresies about the nature of Christ regarding the belief in two separate natures (2) as was the case in the Nestorian controversy. After this there is a discussion of the nature of this union being without mingling, confusion, alteration, or transmutation, being compared to the union between iron and fire or that between the spirit and the body within human beings (3). The discussion of the unity of nature and its implications for the birth of Christ (4) and the possibility of that Union (5) follow. This quite naturally leads into a discussion of the importance of the nature of Christ in matters such as propitiation and redemption (6) as well as the matter of suffering (7). The author then closes with a discussion of the term "Son of Man" (8), some evidence from the Bible (9), and the one will and one act that follow from the one nature (10).
What does one gain from reading a book like this one? For one, this book is worthwhile in giving a somewhat obscure and maligned perspective its chance to write about itself. As one might imagine, what one reads about the Monophysite Coptic Church from its own writings on the subject is a great deal different than what one reads about it from unfriendly and hostile outsiders. It is a good rule of thumb to, as much as possible, understand a worldview in terms of how it views itself, whether or not one agrees with it. One gets a much more charitable view of a perspective from those who hold it and can at least define and describe it from an insider's perspective, than one gets from those who clearly do not like what they are writing about at all, and in this case the effort is done well enough that one would happily read more from this author, given the generally winsome nature of his interpretations and perspective.
[1] See, for example:
https://edgeinducedcohesion.blog/2018...
https://edgeinducedcohesion.blog/2018...
The book itself is a short one of about 50 pages or so, and is divided into several sections. After an introduction by the author, the proper contents of the book begin a discussion of the Orthodox concept regarding the nature of Christ (1). After this there is some discussion of various widely known heresies about the nature of Christ regarding the belief in two separate natures (2) as was the case in the Nestorian controversy. After this there is a discussion of the nature of this union being without mingling, confusion, alteration, or transmutation, being compared to the union between iron and fire or that between the spirit and the body within human beings (3). The discussion of the unity of nature and its implications for the birth of Christ (4) and the possibility of that Union (5) follow. This quite naturally leads into a discussion of the importance of the nature of Christ in matters such as propitiation and redemption (6) as well as the matter of suffering (7). The author then closes with a discussion of the term "Son of Man" (8), some evidence from the Bible (9), and the one will and one act that follow from the one nature (10).
What does one gain from reading a book like this one? For one, this book is worthwhile in giving a somewhat obscure and maligned perspective its chance to write about itself. As one might imagine, what one reads about the Monophysite Coptic Church from its own writings on the subject is a great deal different than what one reads about it from unfriendly and hostile outsiders. It is a good rule of thumb to, as much as possible, understand a worldview in terms of how it views itself, whether or not one agrees with it. One gets a much more charitable view of a perspective from those who hold it and can at least define and describe it from an insider's perspective, than one gets from those who clearly do not like what they are writing about at all, and in this case the effort is done well enough that one would happily read more from this author, given the generally winsome nature of his interpretations and perspective.
[1] See, for example:
https://edgeinducedcohesion.blog/2018...
https://edgeinducedcohesion.blog/2018...
October 10, 2023
Brief and simple introduction to miaphysite christology written at basically a popular level. This is my first exposure to anything written by HH Pope Shenouda III, and I appreciate the efforts made by people to bring his work into English.
While a short popular summary can only hope to accomplish so much, I do feel it must be said that the work is too cursory to be more than a starting place. Most glaringly this comes out in the three page (!) discussion on Christ having one will and energy. However, this book is so short and available online that its hard not to recommend it for those interested.
While a short popular summary can only hope to accomplish so much, I do feel it must be said that the work is too cursory to be more than a starting place. Most glaringly this comes out in the three page (!) discussion on Christ having one will and energy. However, this book is so short and available online that its hard not to recommend it for those interested.
October 4, 2023
The nature of Christ by Pope Shenouda is one of the books I went to in order to understand our Miaphysite (Tewahedo) Christology more deeply, and the work did not disappoint.
It created a divine image in my head when the book noted, "The Example of the Union of Iron and Fire:
St., Cyril the Great used this analogy and so did St.
Dioscorus. In the case of ignited iron, we do not say that there are two natures: iron and fire, but we say iron united with fire. Similarly, we speak about the nature of the Lord Jesus Christ, the Incarnate God, and we do not say "God and man" In the union of iron with fire, the iron is not changed into fire nor fire into iron. Both are united without mingling, confusion or alteration. Although this situation is not permanent in the case of iron, and here is the point of disagreement, but we only want to say that once iron is ignited with fire, it continues to retain all the properties of iron and all the properties of fire. Likewise, the nature of the Incarnate Logos is One Nature, having all the Divine characteristics and all the human as well?
Another explanation that connected with me deeply was when the book explained the one nature and suffering, "Divinity is not susceptible to suffering, but when the human nature underwent suffering, it was united with the divine nature. Thus pain was inflicted upon this one Nature. This Explains why the Creed set by the Holy Council of Nicea says, "The Only-Begotten Son of God descended from heaven, was Incarnate and became man and was crucified for our sake in the reign of Pilate, suffered and was buried and rose from the dead". There is a great difference between saying that the human nature alone, apart from the Divine nature, suffered, and that the Incarnate Only-Begotten Son was crucified this is what we believe], suffered, was buried and rose from the dead. Thus, here we find the advantage of believing in the One Nature which provides effective unlimited redemption."
Concerning the question, did the divine nature suffer? Our fathers answered it in a manner that shines light to the deepness of our Oriental Orthodox Christology. "They explained that when the blacksmith strikes the red-hot iron, the hammer is actually striking both the iron and the fire united with it. The iron alone bends (suffers) whilst the fire is untouched though it bends with the iron. As for the crucifixion of Christ, the Holy Bible presents us with a very beautiful verse; St.Paul the Apostle speaks to the bishops of Ephesus asking them: ".. to feed the Church to God which He has purchased with His Own Blood" (Acts 20:28); he ascribes, the Blood to God, although God is Spirit, and the Blood is that of His human nature. This expression is the most wonderful proof of the One Nature of the Incarnate Logos; what is related to the human aspect can be attributed to the Divine nature at the same time without distinction, as there is no separation between the two natures."
In conclusion, the book is a short but really sharp in-terms of effectiveness and can be a good starting point for those who are interested to understand our divine Miaphysite Christology.
Warning - Refrain from praising the written note or the writer because it is vain. Instead, praise God for everything.
🍀🍀🍀
Praise be to God, Virgin Mary, and the Holy Cross amen.
© Natnael Tefera Mulatu
መስከረም ፳፪ ፳፻፲፮ ዓ/ም
It created a divine image in my head when the book noted, "The Example of the Union of Iron and Fire:
St., Cyril the Great used this analogy and so did St.
Dioscorus. In the case of ignited iron, we do not say that there are two natures: iron and fire, but we say iron united with fire. Similarly, we speak about the nature of the Lord Jesus Christ, the Incarnate God, and we do not say "God and man" In the union of iron with fire, the iron is not changed into fire nor fire into iron. Both are united without mingling, confusion or alteration. Although this situation is not permanent in the case of iron, and here is the point of disagreement, but we only want to say that once iron is ignited with fire, it continues to retain all the properties of iron and all the properties of fire. Likewise, the nature of the Incarnate Logos is One Nature, having all the Divine characteristics and all the human as well?
Another explanation that connected with me deeply was when the book explained the one nature and suffering, "Divinity is not susceptible to suffering, but when the human nature underwent suffering, it was united with the divine nature. Thus pain was inflicted upon this one Nature. This Explains why the Creed set by the Holy Council of Nicea says, "The Only-Begotten Son of God descended from heaven, was Incarnate and became man and was crucified for our sake in the reign of Pilate, suffered and was buried and rose from the dead". There is a great difference between saying that the human nature alone, apart from the Divine nature, suffered, and that the Incarnate Only-Begotten Son was crucified this is what we believe], suffered, was buried and rose from the dead. Thus, here we find the advantage of believing in the One Nature which provides effective unlimited redemption."
Concerning the question, did the divine nature suffer? Our fathers answered it in a manner that shines light to the deepness of our Oriental Orthodox Christology. "They explained that when the blacksmith strikes the red-hot iron, the hammer is actually striking both the iron and the fire united with it. The iron alone bends (suffers) whilst the fire is untouched though it bends with the iron. As for the crucifixion of Christ, the Holy Bible presents us with a very beautiful verse; St.Paul the Apostle speaks to the bishops of Ephesus asking them: ".. to feed the Church to God which He has purchased with His Own Blood" (Acts 20:28); he ascribes, the Blood to God, although God is Spirit, and the Blood is that of His human nature. This expression is the most wonderful proof of the One Nature of the Incarnate Logos; what is related to the human aspect can be attributed to the Divine nature at the same time without distinction, as there is no separation between the two natures."
In conclusion, the book is a short but really sharp in-terms of effectiveness and can be a good starting point for those who are interested to understand our divine Miaphysite Christology.
Warning - Refrain from praising the written note or the writer because it is vain. Instead, praise God for everything.
🍀🍀🍀
Praise be to God, Virgin Mary, and the Holy Cross amen.
© Natnael Tefera Mulatu
መስከረም ፳፪ ፳፻፲፮ ዓ/ም
Displaying 1 - 3 of 3 reviews