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Jehovah’s Witnesses are not Christians. Although they believe in the New Testament, it is their own incorrect translation that is misconstrued to suit their beliefs. They do not call themselves Christians, but ‘Jehovah’s Witnesses’ - ‘Jehovah’ being a name of God used in the Old Testament.

Their doctrine regarding the Lord Jesus Christ is completely different to the Christian doctrine; it is a mixture of the heresy of Arius, and other new heresies. They have even reached a level much worse than that of Arius by far.

Many governments have expelled Jehovah’s Witnesses from their countries because they sensed the danger which they presented to the country’s general peace. Therefore, it can be said that they do not only propagate false religious beliefs, but they also propagate dangerous political ideas.

As they say that the Church is a product of the devil, they also say that governments are a product of the devil, and encourage people not to enter the armed forces. They also consider saluting the flag as idolatry.

Jehovah’s Witnesses do not believe in the immortality of the soul and say that this is the teaching of the devil. They also say that after a person dies, he lives happily in the ‘earthly paradise’, thus contradicting all the promises of the heavenly kingdom. 

This booklet is merely a collection of articles that were published in the ‘El-Keraza’ English magazine, and which we considered publishing and distributing as an introduction to the upcoming book. 

Pope Shenouda III

The nature of Christ is a very important subject that caused a serious dissension within the Church in the fifth century, in 451 AD. When the theological dialogue started as an effort towards the unity of churches, the subject had to be discussed. Therefore, our Orthodox Church found it necessary to issue a book which presents its concept in this regard in a language fit for theological dialogues.

This subject (the Nature of Christ) was taught by me to the students of the Seminary "St. Mark Theological College" in 1984 in the form of lectures which I delivered to them in St. Bishoy Monastery, Sheheit Desert, as part of the courses of comparative Theology. The lectures were printed merely for the use of the students.

The same lectures were afterwards translated into English in Ottawa, Canada, in 1980 and became available in English only for six years...

We had to print them in Arabic for the students of the Seminary and its branches and for the benefit of those who are interested in theological studies whether ministers or ordinary individuals.. and whoever has the desire-from other churches to be acquainted with our concept of Christology.

The first theological dialogue we attended on this subject was in Vienna, Austria in September 1971 AD convened by the ProOriente Group. In this dialogue we reached a theological formula that was accepted by our Catholic brothers and those in the old Oriental orthodox churches: the Syrians, Arminians, Ethiopians and Indians. It was an important dialogue indeed, for the dissension that occurred in the fifth century had distorted the face of every church before the other.. But now the way is open for a common understanding.

Then, there was an official agreement with the Catholic churches after 17 years of differences (since 1988), based on the previous understanding. The agreement was recorded in a concise "Statement" which you will find at the end of this book.

There was another dialogue, in more detail, with our brothers in the Byzantine Orthodox Churches in St. Bishoy Monastery, Sheheit Desert in 1989 AD. It was attended by the theologians of twenty Orthodox Churches and was followed by another meeting of the priestly representatives of the Orthodox churches in Chambesy, Geneva, in 1990.

Now, seeing it is necessary to make our people acquainted with the details and evidences that prove our concept of the Nature of Christ, and since the Pro-Oriente Group is convening a religious conference for the representatives of all Churches at the end of October 1991 to present to them the Agreed Statement on Christology.

And since we were asked to present a paper on the subject and deliver it as a lecture in the conference.

Therefore, we proceeded to print the former lectures delivered in the Seminary in 1984 as a book to be presented to the conference and to be available in Arabic and in English for all who are interested.

Pope Shenouda III

Faith is not merely adopting a set of beliefs that you may say in the “Creed”, but a way of life or adherence to that which leads to life.

To what benefit is believing in God without having a relationship with him, obeying and loving Him?

In addition, what is the benefit of believing in eternity and in life after death if one does not prepare for it by repentance, spiritual vigil, and loving God?

And to what benefit is believing in virtues if one does not live them? Therefore there is a big difference between theoretical faith which does not save the soul, and practical faith, the fruits of which are evident in one's life.

This book was written to explain to you the meaning of faith, its stages and types and its importance in our lives and its greatness.

St. Paul wrote, “Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves” (2 Cor. 13:5).

Not everyone who says he believes has faith, but is measured according to God's saying “You will know them by their fruits” (Matt. 7:16).

There are those who claim to have faith, but have neither the heart nor the life of a believer. So what then is the life of a believer?

The life of faith is linked with peace, tranquillity and lack of fear, for when you become afraid, then the Lord will say to you “O you of little faith, why did you doubt?” (Matt. 14:31).

The life of a believer is also associated with purity of behaviour, for the believer feels the presence of God, who sees, hears and records all that he does. For this reason the believer feels ashamed and afraid of wrong doing in front of God.

The life of a believer is a life of submission to the will of God. Having faith that God is the maker of all things, and all that He permits to happen is for our own good. In this way, God’s children live in peace, happiness and satisfaction with all that God grants them.

The life of faith does not believe anything is impossible for the Lord, who said, “All things are possible to him who believes” (Mark 9:23).

Therefore the believer does not quiver in times of distress, but believes wholeheartedly that God has many solutions, and will interfere to fulfil His will.

The believer does not enter into an argument with God about His doing, but accepts all things and confidence in God's wisdom and love.

The believer concentrates on the unseen than the visible things, “For the things which are seen are temporary, but the things which are not seen are eternal” (2 Cor. 4:18).

The heroes of faith are not only those who defended their faith, but also those who lived a fruitful life of faith that worked in love.

This book before you, gives you a clarified ideas on the life of faith, how it acquired, and how to test if you are really in faith or not.

Pope Shenouda III

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