THE EIGHTH PROOF Christ Is God With Respect to Him Being the Son of God

H.H. Pope Shenouda III

 

Section VII

In this proof we are met with an important point:

1. Are not human beings also called children of God? Yes, human beings were called sons of God, but in a different sense than Christ's Sonship to God. It is written in the Book of Genesis that "the sons of God saw the daughters of men, that they were beautiful" (Gen. 6:2). Here the sons of God mean the sons of Seth and his son Enosh, when "men began to call on the name of the Lord" (Gen. 4:26), while the daughters of men are the descendants of Cain. That is why the Lord said in the Book of Isaiah the Prophet: "I have nourished and brought up children, and they have rebelled against Me" (Is. 1:2). It is also written in the same Book: "You, 0 Lord, are our Father; our Redeemer" (Is. 63:16), and: "But now, 0 Lord, You are our Father,. we are the clay, and You our Potter; and all we are the work of Your hand" (Is. 64:8). This is a prophecy but it is said by human beings and does not at all mean Sonship of the essence of God. The Lord said in the Book of Exodus: "Israel is My son, My first born" (Ex. 4:22), and in the Book of Proverbs: "My son, give Me your heart" (Prov. 23:26). In the New Testament God is called 'our Father' in many situations, as we say in the Lord's Prayer: "Our Father in heaven" (Matt. 6:9). The phrases: 'your heavenly Father 'and' your Father who sees in secret are numerous in the Gospels.
2. However, the Sonship of human beings to God is either through faith, or love, or adoption. With regard to faith, the Holy Bible says about Christ: "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name" (John 1: 12). The phrase 'children of God' here means the believers. St. John says in his first Epistle: "Behold what manner of love the Father has bestowed on us, that we should be called children of God!"(1 John 3:1) Therefore, it is an act of love from God to call us His children. With regard to adoption it is written in the Epistle to the Romans: "But we also who have the first fruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body" (Rom. 8:23). It is known that whoever is called son and is not a real son, is son by adoption or son in a spiritual sense. 
3. Although we are children of God, we are still called servants. The Lord Jesus Christ says: "When you have done all those things which you are commanded, say, 'We are unprofitable servants. We have done what was our duty to do' " (Luke 17: 1 0). All the virtuous were called servants; the Lord will say to him who fought the good fight and deserved the Kingdom of Heaven: "Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your Lord "(Matt. 25:23). Despite our being children of God, we are all created beings and the created being is not to be called a God. 
4. But the Lord Jesus Christ's Sonship is of the essence of God Himself. That is why He was sometimes called the Son or the Only Son because He has a unique Sonship which has the same Nature and Divinity with God. Here we will explain how Christ's Sonship to the Father is not an ordinary Sonship, and how it was testified to by all, even by God the Father Himself, at moments of miracles in a way implying the Divinity of the Son. 
5. The testimony of the Father to the Son at His baptism. God the Father testified to Christ at the moment of His baptism, saying: "This is My beloved Son, in whom I am well pleased" (Matt. 3:17); (Luke 3:22). This testimony was accompanied by miraculous signs: the heavens were opened, the Holy Spirit appeared in the form of a dove and descended on Him, and a voice was heard from heaven, which was the voice of the Father bearing testimony. If Christ's Sonship was an ordinary sonship, and all people are children of God, what then was the need for all those signs? For the sake of this greatness which was manifested at the moment of Christ's baptism, we name this event Epiphany, that is, the Divine Manifestation.
6. God the Father also testified to the Son at the Transfiguration. The Father testified to the Son at that moment which declared His Divinity in front of His three disciples when "His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them. And Elijah appeared to them with Moses... And a cloud came and overshadowed them; and a voice came out of the cloud, saying, 'This is My beloved Son. Hear Him!"' (Mark 9:2-7) If Christ was an ordinary Son, why would He need a testimony from the Father? And why was there need for all the glory of the Transfiguration; the light and the cloud? And why was there need for the voice of the Father? In addition to this, the phrase 'Hear Him' commands us also to submit to Him. If everyone was a Son of God, to whom did the Father testify with the same glory as that of Christ's baptism and transfiguration?
7. The Father's testimony to the Son is from old. The Father says to the Son in the second Psalm: " You are My Son, today I have begotten You. Ask of Me, and I will give You the nations for Your inheritance, and the ends of the earth for Your possession. You shall break them with a rod of iron" (Ps. 2:7-9). This is Sonship with dominion over the ends of the earth, which St. Paul wondered at and mentioned when he explained how the Lord Jesus Christ is greater than the angels and even worshipped by them, saying: "For to which of the angels did He ever say, 'You are My Son, today I have begotten You'?” (Heb. 1:5)
8. Christ's Sonship to God was the aim of writing the Gospel. The Gospel according to St. Mark begins with the statement: "The beginning of the gospel of Jesus Christ, the Son of God" (Mark 1: 1). If Christ was a Son like all the children of God, what was the need for recording this statement and all the miracles which the Evangelist recounted thereafter? In the Gospel according to St. John, we see that the Evangelist, after having recorded miracles not mentioned by any of the other Evangelists and after having recorded all Christ's discourses that indicated His Divinity, concluded by saying: "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 20:30,3 1). Therefore, Christ's Sonship is not ordinary, but a unique Sonship which is proved by verses emphasizing His Divinity. If He was an ordinary Son, what was the need for recounting all the miracles? They were written in order that we may believe that He is the Son of God and that our belief in this Sonship may give us life.
9. Christ's Sonship to God was the foundation of the Church. The Lord Jesus Christ asked His disciples about their belief and the people's belief in Him, saying: " Who do men say that I, the Son of man, am?" When St. Peter answered Him: "You are the Christ, the Son of the living God", He called him blessed, saying: "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven." Then the Lord added, "on this rock I will build My church, and the gates of Hades shall not prevail against it" (Matt. 16:13-18). If Christ's Sonship was an ordinary sonship, what was the need for this blessedness? And what was the need for the heavenly revelation from God the Father? What is the meaning of building the Church on this rock of faith? This will be explained in detail when we will talk about the Divinity of Christ with respect to belief in Him as the Son of God.
10. Christ's Sonship to God was the reason for the Sanhedrin's sentencing Him to death. The chief priests couldnot find a reason to condemn Him because even though many false witnesses came forward, their testimonies did not agree. "So the high priest rose and said to Him: I adjure You by the living God that You tell us if You are the Christ, the Son of God" (Matt. 26:63). If His Sonship was an ordinary sonship like the sonship of all the people to God, what was the significance of the high priest adjuring Him before the greatest Synagogue at the time asking Him if He was the Son of God? When the Lord answered in the affirmative, adding two points befitting His Divinity, namely, that He will sit at the right hand of the {Father} and will come in His glory on the clouds of heaven, "the highpriest tore his clothes, saying, 'He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His blasphemy!"' (Matt. 26:63-65) And they sentenced Him to death for this reason.
11. Christ's Sonship was the object of Satan's bewilderment. In the Lord's temptation in the wilderness, we find Satan saying to Him: "If You are the Son of God, command that these stones become bread" (Matt. 4:3). Satan's question implied the Sonship to God which has extraordinary miraculous power that can change stone into bread, and not the ordinary sonship of all the children of God. Again Satan asked the same question at the Crucifixion, through the mouths of the people who said: "If You are the Son of God, come down from the cross" (Matt. 27:40). Therefore it was understood by all that Christ's Sonship was not a common sonship, but a Sonship which had miraculous power that could enable descent from the cross.
12. This Sonship was the subject of the Annunciation. The angel said to the Virgin Mary: "The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God" (Luke 1:35). If Christ was the Son of God in the same sense as the children of God, then there would have been no need for the descent of the Holy Spirit upon the Virgin and for the power of the Highest to overshadow her, in order for Him to be called the Son of God. Therefore this Sonship is the Sonship of the Holy Spirit, as the angel said to Joseph: "for that which is conceived in her is of the Holy Spirit" (Matt. 1:20). Also, the angel said to the Virgin Mary that her Son "will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end" (Luke 1:32,33). No one among men rules forever and has a kingdom which has no end; but this is attributed to God alone. Therefore the Annunciation to the Virgin about the Sonship to God carried a Divine meaning that He reigns forever, and that His kingdom will have no end. There is a possibility that the angel's announcement was taken from Daniel's prophecy about Christ as the Son of Man, which says: "Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed" (Dan. 7:13,14).
13. The relation of Christ's Sonship to the Godhead is mentioned in the Book of Isaiah who said: "For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace" (Is. 9:6). In the same prophecy we find both terms 'Son' and 'Mighty God', and the word 'Wonderful’ reminds us of the Lord's words to Manoah, Samson's father: "Why do you ask My name, seeing it is wonderful?" (Jud. 13:18)
14. The relation between Christ's Sonship to the Godhead is also mentioned in the Book of Proverbs, which says: "Who has ascended into heaven, or descended? Who has gathered the wind in His fists? Who has bound the waters in a garment? Who has established all the ends of the earth? What is His name and what is His Son's name, if you know?" (Prov. 30:9) Here, the Scripture does not refer to an ordinary son of God's children but an Only Son, distinguished from all others because He is of the same Nature and Essence with God.
15. There is a profession of Christ's Sonship to God in the miracle of walking on the sea. This miracle implies His Divinity because it is a miraculous dominion over nature. The Lord Jesus Christ walked on the water in a wonderful miraculous way the disciples had never seen. Then St. Peter said to Him: "Lord, if it is You, command me to come to You on the water. " When the Lord permitted him, Peter walked on the water by the power of the Lord, then doubted and sank, and the Lord saved him. What happened after that? The Gospel says: "Then those who were in the boat came and worshipped Him, saying, 'Truly You are the Son of God"' (Matt. 14:25-3 3). Did the disciples mean by the word 'Son' ordinary sonship like the rest of God's children? This is impossible because walking on water and allowing one's disciple to walk on water is not an aspect of being one of God's children. That is why the disciples worshipped Christ whilst using the expression 'Son of God'. Their worship was a profession that Christ is the Son of God and that His Sonship is unique and of extraordinary miraculous dominion over wind and water.
16. Nathanael also professed that Christ is the Son of God whose Sonship is of miraculous and mighty Divinity. The Lord said to Nathanael: "Before Philip called you, when you were under the fig tree, I saw you" (John 1:48). When Nathanael realized the power of the Lord to know the unseen whether He saw him just before Philip called him, or knew a hidden incident in his past, he replied saying: "Rabbi, You are the Son of God!" (John 1:49) Of course Nathanael did not mean the ordinary sonship, but he meant the Sonship which has the Divine quality of knowing the unseen. The Lord Jesus Christ accepted this confession from Nathanael and in order to confirm his belief, added: "Because I said to you, 'I saw you under the fig tree,' do you believe? You will see greater things than these... hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man" (John 1:50,5 1).
17. The belief of the centurion in Christ as the Son of God happened after a miracle. The Gospel according to our teacher St. Matthew says: "Now when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, 'Truly this was the Son of God!"' (Matt. 27:54); (Mark 15:38,39) When they saw the miracle of the earthquake and the darkness that came over the whole earth from the sixth hour (midday) until the ninth hour, they believed and said: "Truly this was the Son of God!" They meant the Sonship which has dominion over nature and that is why the Gospel says: "they feared." Maybe their faith was strengthened when they saw blood and water coming out of His side when the soldier pierced Him (John 19:34).
18. The miracle of the Lord's Baptism made John the Baptist testify that Christ was the Son of God. He said: "I did not know Him, but He who sent me to baptise with water said to me, 'Upon whom you see the Spirit descending, and remaining on Him, this is He who baptises with the Holy Spirit.' And I have seen and testified that this is the Son of God" (John 1: 3 3,34). This Sonship to God, to which John the priest and prophet testified, is not an ordinary sonship but a Sonship which implied His Divinity, and was declared after a miracle. That was why John the Baptist said on the same occasion: "This is He of whom I said, 'After me comes a Man who is preferred before me, for He was before me"' (John 1:30), and it is known that Christ was born six months after John the Baptist.
19. A confession of Christ's Sonship to God came after the miracle of giving sight to the man born blind. After performing the miracle, the Lord met the man born blind and said to him: " 'Do you believe in the Son of God?' He answered and said, 'Who is He, Lord, that I may believe in Him? 'And Jesus said to him, 'You have both seen Him and it is He who is talking with you. 'Then he said, 'Lord, I believe!' And he worshipped Him" (John 9:35-38). This discourse was not about a common sonship shared by all people, otherwise the man born blind would not have asked: "Who is He, Lord?" If it were an ordinary sonship, the man born blind would have said: "We are all God's children. I, even I, am a son of God." But it was a Sonship which needed faith and a miracle, and resulted in the man born blind worshipping the Lord as the Son of God. What adds to the importance of this miracle is that it carries a declaration from the Lord Jesus Christ Himself that He is the Son of God, as well as a call from Him to all people to believe in this.
20. The belief in Christ's Sonship to God needed preaching and interpretation. This appears explicitly in the incident of the Ethiopian eunuch who was met by Philip whilst reading Isaiah's prophecy about Christ. He could not understand the meaning of what he was reading, so Philip explained the chapter to him and preached Christ to him. The Ethiopian eunuch asked Philip to baptise him and Philip replied: "'If you believe with all your heart, you may. 'And he answered and said, 'I believe that Jesus Christ is the Son of God"' (Acts 8:27-37). Common sonship does not need any explanation or interpretation or preaching because it is common to all.
21. The same may be said about Martha who professed her belief after the Lord had explained to her that He is the resurrection and the life, saying: "'He who believes in Me, though he may die, he shall live'... She said to Him, 'Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world' " (John 11:25-27). Of course Martha meant a special Sonship which has a miraculous quality ascertained by the clause "who is to come into the world" which means that He is not of this world, but has come into it.
22. Christ's Sonship was declared by the Lord Jesus Himself on more than one occasion. It is clear from His call to the man born blind to believe in the Son of God (John 9:35- 37). And also from His words to the angel of the church in Thyatira in the Book of Revelation where He says: "These things says the Son of God, who has eyes like a flame of fire, and His feet like fine brass" (Rev. 2:18). It is also plain in all the Lord's discourses about the Son of God.
23. Christ's Sonship is in the Holy Trinity. The Lord Jesus said to His disciples: "Go therefore and make disciples of all the nations, baptising them in the name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19). The use of the word 'name' in the singular form means that the Three are One. Because His Sonship to the Father is not a common sonship but a special One entailing His Divinity, He is called 'the Son'. 
24. The phrase 'the Son' in the Holy Bible means Christ only. The Lord Jesus Christ says of Himself. "Therefore if the Son makes you free, you shall be free indeed" (John 8:36). He said these words in preaching that He came to free them from their sins. St. John the Evangelist said: "He who has the Son has life, he who does not have the Son of God does not have life" (1 John 5:12). Thus he used in one verse the two terms: 'the Son' and 'the Son of God' to refer to One Person. He also said: "And we have seen and testify that the Father has sent the Son as Saviour of the world" (1 John 4:14). The term 'the Son' on its own means Christ. The Lord Jesus Christ talked about Himself as the Son and as the Son of God.
25. The Jews understood this Sonship to God with its Divine meaning. That was why when they asked Him in the Sanhedrin if He was the Son of God, and He replied in the affirmative, "the high priest tore his clothes, saying, 'He has spoken blasphemy! What further need do we have of witnesses?' " (Matt. 26:65) The Gospel according to St. John says: "Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God" (John 5:18). This Divinity was the reason for the Jews seeking to kill Him, as they said to Him, "For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God" (John 10: 33). That was the accusation for which they crucified Him, saying to Pilate: "We have a law, and according to our law He ought to die, because He made Himself the Son of God" (John 19:7). The common sonship, of which Isaiah said: "O Lord, You are our Father" (Is. 64:8), was not the reason of sentencing Christ to death, but it was the particular Sonship which carries the meaning of His Divinity and that He is equal with God. This leads us to the ninth proof.

Source: Divinity of Christ by H.H. Pope Shenouda III

.....To be continued in the next section....

THE SEVENTH PROOF Christ Is God

 Section VII

With Respect to Him Being the Lord If the Lord is God and Christ is the Lord, then Christ is God.
We will present here verses from the Holy Bible to prove this.

(A) 'LORD' Is One of God's Names

God said in the Book of Isaiah the Prophet: "I, even I, am the Lord, and besides Me there is no Saviour" (Is. 43:1 1), and: "I am the Lord, and there is no other, there is no God besides Me" (Is. 45:5), and: "Have not I, the Lord? And there is no other God besides Me" (Is. 45:21). The Lord Jesus Christ said, quoting from the Book of Deuteronomy, Chapter 6, verse 13: "You shall worship the Lord your God, and Him only you shall serve" (Luke 4:8); (Matt. 4: 10). He also said: " You shall not
tempt the Lord your God" (Luke 4:12); (Matt. 4:7). So the Lord is God, that is why it is written in the Book of Deuteronomy: "For the Lord your God is God of gods and Lord of lords" (Deut. 10:17), and in the Book of Hosea: "I am the Lord your God.. and you shall know no God but Me" (Hos. 13:4). 

One of the most important verses which prove that 'Lord' is one of the names of God alone is what the Lord Himself said in the Book of Isaiah: "I am the Lord, that is My name; and My glory I will not give to another" (Is. 42:8).

(B) The Lord Jesus Was Called 'Lord' on Many Occasions That Revealed His Divinity

1. One of these occasions was the question asked by the Lord Jesus, which puzzled the Pharisees. When they said that Christ is the Son of David, He asked them: "How then does David in the Spirit call Him 'Lord,' saying: 'The Lord said to My Lord, "Sit at My right hand, till I make Your enemies Your footstool" '? " (Ps. 110:1), "And no one was able to answer Him a word" (Matt. 22:43-46).  David called Christ 'Lord', and the phrase 'sit at My right hand' adds to the power of the verse.
2. The title 'Lord' was used in addressing the Lord Jesus Christ in prayers. Prayer is worship in which the word 'Lord' should be addressed to God only. Regarding this the Lord Jesus Christ said in the Sermon on the Mount: "Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven" (Matt. 7:21). Here, the Lord says that prayers addressed to Him without good deeds are in vain. The same meaning is conveyed when He said: "But why do you call Me 'Lord, Lord, 'and do not do the things which I say?" (Luke 6:46)
3. The name 'Lord' will be used in addressing Christ on the Day of Judgment. The Lord Jesus Christ said: "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?' And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!' " (Matt. 7:22,23). The discourse of those people with Christ as being the Judge, and His executing Judgment are proofs of His Divinity.  Undoubtedly, the fact that people will address Christ on the Day of Judgment as 'Lord' is proof of His Divinity because He is the One who decides their destiny. The phrases 'prophesied in Your name' and 'cast out demons in Your name' said in the most serious hour, the hour of Judgment, are also proofs of Christ's Divinity. In the Lord's discourse about His sitting on the throne of His glory on the Day of Judgment, He  said that both the righteous and the wicked will address Him as 'Lord'. The righteous will say: " Lord, when did we see You hungry and feed You, or thirsty and give You drink?" (Matt. 25:37) In the same manner of speech the wicked will address Him, saying: "Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?"  (Matt. 25:44) And both of them will receive from Him the sentence of their everlasting destiny. It will be an awesome hour in which everyone will address Christ, who will be sitting on the throne of His glory surrounded by all the holy angels, as God (Matt. 25:31). The same applies to the Lord's discourse about the Day of Judgment when the wicked will stand outside, saying: "Lord, Lord. open for us" (Luke 13:25). 
4. The name 'Lord' was addressed to Christ at the hour of death which is a very awkward hour. The hour of death is everyone's concern, especially the virtuous who are very watchful over their salvation and cautious of every utterance of their speech. We see that a great saint like St. Stephen the first deacon, at the hour of his death, said: "Lord Jesus, receive my spirit" (Acts 7:59). St. Stephen confessed that Jesus is the Lord into whose hands he commended his spirit. He said these words after he had seen Christ standing at the right hand of God in the highest. It is an explicit confession of  Christ's Divinity. Similarly was the confession of the Penitent Thief who said: "Lord, remember me when You come into Your kingdom" (Luke 23:42), and the Lord accepted this title from him and promised him that he would be with Him in Paradise that same day. This means that the belief of the Penitent thief in Christ as the Lord made him worthy of Paradise.
5. The name 'Lord' was attributed to Christ in the domain of creation. St. Paul the Apostle says: "One Lord Jesus Christ, through whom are all things, and through whom we live" (1 Cor.8:6).
6. The title 'Lord' was given to Christ by St. Thomas the Apostle in expressing his faith. Having believed, after he had put his finger into the print of the nails, he said: "My Lord and my God!" (John 20:28) It was a very plain statement professing the Divinity of Christ. The Lord Jesus accepted from Thomas this statement and this faith, and reproached him for being late in professing this faith, saying: " Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed" (John 20:29).
7. When the jailer believed and wanted to be saved, the Apostles Paul and Silas answered him, saying: "Believe on the Lord Jesus Christ, and you will be saved, you and your household" (Acts 16:3 1). The term 'Lord' here is used in the sense of 'God' because it is connected with faith and salvation which are related to God alone.
8. The name 'Lord' was attributed to Christ in relation to the glory. St. Peter the Apostle said: "Grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To Him be the glory both now and forever. Amen" (2 Pet. 3:18). It is obvious that this verse indicates Christ's Divinity. Of course, there is a vast difference between 'a lord' and 'the Lord'. In addition to this, the expression 'our Lord and Saviour' is used only in connection with God, especially when the words 'To Him be the glory both now and forever' are added to it. St. James the Apostle says in gentle reproach: "My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality" (James 2:1). The Apostle emphasise that faith should not be without good works. The importance of this verse lies in the terms 'our Lord', and 'the Lord of glory' and in their connection with faith which is used only when talking about God.
9. The expression 'the Lord of glory' is a proof of Divinity because glory has no lord but God. And the expression 'Lord of glory' is much stronger than the expression 'to Him be glory'. Both of these expressions were said about the Lord Jesus Christ. The expression 'the Lord of glory' was repeated in the words of St. Paul the Apostle about the wisdom of God, which none of the rulers of that age knew; "for had they known, they would not have crucified the Lord of glory" (1 Cor.2:8).
10. The Lord Jesus Christ was called Lord of lords. This title is attributed to God only. It is written in the Book of Deuteronomy: "For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome" (Deut. 10:17). We see that the title 'Lord of lords' was given to the Lord Jesus Christ on more than one occasion. In the Book of Revelation, it is written: "And He has on His robe and on His high a name written: KING OF KINGS AND LORD OF LORDS" (Rev. 19:16), and: "These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings" (Rev. 17:14). Who then is the Lord of lords and King of kings but God Himself? And this was said about the Lord Jesus Christ in expressions indicating His Divinity.
11. The Lord Jesus was also called 'the Lord of the Sabbath'. In His discourse with the Pharisees about deeds of mercy, the Lord Jesus replied to them in a way directing their attention to His Divinity. He said: "But I say to you that in this place there is One greater than the temple... 'I desire mercy and not sacrifice' ", and concluded His discourse by saying: "For the Son of man is Lord even of the Sabbath" (Matt. 12:1-8).  Everyone knew that the Sabbath was the Lord's Day and that the Law of the Sabbath was a Law given by God Himself. But behold, the Lord Jesus Christ said that He is  Lord even of the Sabbath, which means that He is the Lord of the Lord's Day and the Author of the Law itself. These words cannot be said except by God Himself.
12. The Lord Jesus Christ was also called 'the Lord our Righteousness'. In the prophecy of Jeremiah the prophet, it is written: “'Behold, the days are coming,' says the Lord, 'that I will raise to David a Branch of righteousness,. a King shall reign and prosper, and execute judgment and righteousness in the earth... Now this is His name by which He will be called.. THE LORD OUR  RIGHTEOUSNESS" (Jer. 23:5,6). This prophecy has been fulfilled in the Lord Jesus Christ because He became our righteousness after granting us righteousness through His blood.
13. Christ was called 'Lord' in the events of performing miracles. St Peter, after walking with Him on the water, was afraid when he saw the boisterous wind. He started to sink so he cried out, saying: "'Lord, save me!' And immediately Jesus stretched out His hands and caught him (Matt. 14:30,31), "then those who were in the boat came and worshipped Him, saying, 'Truly You are the Son of God"' (Matt. 14:33). We can see here that the title 'Lord' was used at the moment of a miracle. Then worshipping Him and confessing that He was the Son of God happened immediately after, as an indication of His Divinity.
14. The title 'Lord' was used by St. Elizabeth when she greeted the Virgin Mary. St. Elizabeth was filled with the Holy Spirit when she heard the Virgin's greeting, and said to her: "But why is this granted to me, that the mother of my Lord should come to me? For indeed, as soon as the voice of your greeting sounded in my ears, the baby leaped in my womb for joy" (Luke 1:43). St. Elizabeth said this when she was filled with the Holy Spirit, and feeling unworthy to be visited by the mother of the Lord. That was a confession of Christ's Divinity.
15. In the domain of performing miracles, we observe two testimonies from the Apostles. After the miracle of catching a great number of fish, St. Peter, prior to his call, fell down on his knees and worshipped the Lord Jesus Christ, saying: "Depart from me, for I am a sinful man, O Lord!" (Luke  5:8) The power of this verse is centered on the phrase 'O Lord' which followed a miracle and was accompanied by worship. It is not an ordinary phrase. The expression 'I am a sinful man' gives depth to the feeling of unworthiness of having the Holy Lord in his boat. After the Lord's Resurrection, in the miracle of catching a great number of fish, we find the same situation. John said to Peter: "It is the Lord!" (John 21:7), and: "Yet none of the disciples dared ask Him, 'Who are You?' - knowing that it was the Lord" (John 21:12).
16. After the miracle of the Resurrection, the term 'Lord' was used numerously:  (i) "Mary Magdelene came and told the disciples that she had seen the Lord" (John 20:18).(ii) "Then the disciples were glad when they saw the Lord" (John 20:20).(ii) "The other disciples therefore said to him (Thomas), 'We have seen the Lord' " (John 20:25).(iv) The disciples said: "The Lord is risen indeed, and has appeared to Simon!" (Luke 24:34).(v) Peter said three times to the Lord Jesus Christ: "Yes, Lord, You know that I love You" (John 21:15-17).
17. The angels used the title 'Lord' in referring to the Lord Jesus Christ, whether in declaring His  birth or His resurrection. At His birth the angel said to the shepherds: "Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Saviour, who is Christ the Lord" (Luke 2:10,11). On the day of the Lord Jesus Christ's Resurrection, the angel said to the women: "You seek Jesus who was crucified. He is not here, for He is risen, as He said. Come, see the place where the Lord lay" (Matt. 28:5,6). Here we see the angel's testimony that Christ is the Lord.
18. The title 'Lord' was also mentioned in the miracle of the Ascension. St. Mark the Evangelist says: "So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God. And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs" (Mark 16:19,20). Here the word 'Lord' is used at the event of Christ's Ascension into heaven, and at His sitting down at the right hand of the Father, and in confirming signs which accompanied the disciples’ preaching. This means that the word 'Lord' is not used in an ordinary way but regarding belief in Christ's Divinity.
19. On many occasions the Evangelists used the word 'Lord' to mean Christ. In the miracle of raising the son of the widow of Nain, St. Luke, speaking about the widow, says: " When the Lord saw her, He had compassion on her and said to her, 'Do not weep' " (Luke 7:13). When the disciples  experienced the submission of the demons to them, they said to the Lord Jesus Christ: "Lord, even the demons are subject to us in Your name" (Luke 10:17). In the miracle of the Transfiguration, the disciples said to Him: "Lord, it is good for us to be here" (Matt. 17:4). At the event of Peter's denial, St Luke says: "And the Lord turned and looked at Peter. Peter remembered the word of the Lord, how He had said to him, 'Before the rooster crows, you will deny Me three times"' (Luke 22:61). In the story of Zacchaeus, St Luke says: "Then Zacchaeus stood and said to the Lord, 'Look, Lord, I give half of my goods to the poor"' (Luke 19:8). Also, in Chapter 22,verses 31 to 61, the word 'Lord' is attributed to Christ six times.
20. The title 'Lord' was used for Christ in the other books of the New Testament. It is written in the Book of Acts, at the event of Saul's conversion. "And the Lord said, 'I am Jesus, whom you are persecuting...' So he... said, 'Lord, what do you want me to do?"' (Acts 9:5,6) The word 'Lord' here is used on an occasion when the Lord appeared in a great light, causing Saul's conversion.  St. Paul the Apostle said: "But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they" (Acts 15:11). The term 'grace' was repeated many times, such as in: "The grace of the Lord Jesus Christ... be with you all" (2 Cor. 13:14). Undoubtedly, the term 'grace' used with the term 'Lord' , in giving the blessing, has Divine implications. The Apostle also says: "And whatever you do in word or deed, do all in the name of the Lord Jesus" (Col. 3:17). Undoubtedly, the fact that every deed or word should be done in Christ's name is an indication of His Divinity as He is the Lord. The Apostle explained the relation of Christ, as Lord, with God the Father. After having said that to Christ "every knee should bow, of those in heaven, and of those on earth, and of those under the earth", he immediately said that "every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Phil. 2:10,11), because Christ is "His glory and the express image of His person" (Heb. 1:3); hence, he who has seen Christ has seen the Father (John 14:9).
21. Lastly, we point out that before being called 'Lord', 'my Lord', and '0 Lord', Christ attributed this title to Himself. He did not object at all to being called 'Lord, Lord', or 'our Lord'. In the story of the Passover, we find that when the Lord sent two disciples to prepare Him a colt to ride on, on entering Jerusalem, He said to them: "Say, 'The Lord has need of it' " (Mark 11:3); (Luke 19:31).
22. The phrase 'The Lord Jesus' is used to terminate the New Testament. The last two verses in the Book of Revelation are: "'Surely I am coming quickly.' Amen. Even so, come, Lord Jesus! The grace of our Lord Jesus Christ be with you all. Amen" (Rev. 22:20,21). At the Lord Jesus Christ's Second Coming, we receive Him with the phrase: "Come, Lord Jesus!" and until He comes, may the grace of our Lord Jesus Christ be with us. The word 'Lord' is an explicit testimony that Christ is God because we never say 'our Lord' to human beings.

Source: Divinity of Christ by H.H. Pope Shenouda III

.....To be continued in the next section....

The Divinity of Christ By H.H. Pope Shenouda III

There is a books written by H.H. Pope Shenouda III. Here on this blog, it was started to present the content of the book section by section. Here after this time, it will be continued to be posted from the point it was stopped last time. But before that since it is long ago, I have stopped to post in this title, I shall remind you of the last sections.
Have a nice and blessed reading!
1.The Divinity of Christ - Introduction
2.THE FIRST PROOF: Explicit Verses On the Divinity of Christ
3.THE SECOND PROOF: Christ Is God With Respect to Him Being the Logos
4.THE THIRD PROOF: Christ Is God With Respect to Him Being the Creator
5.THE FOURTH PROOF Christ Is God With Respect to Him Sending the Holy Spirit
6.THE FIFTH & THE SIXTH PROOFS: Christ Is God

Ethiopia Tourism Attraction:Ethiopia the first place of God stepped in the world / Africa News

The Blue Nile Waterfalls is water that fall above approximately 37 to 45 metres to the ground on the Blue Nile River in Africa historical country of Ethiopia.

It is also known as Tis Abay in the Amharic language which if translated to English, means “the smoking water” named drawn from the fact that the dropping of the water creates a smoke-like bounce of water droplets in a fantastic and magnificent scene. The Blue Nile Falls is considered to be one of Ethiopia’s best known tourist attractions site in the country.
The Blue Nile Falls is located at the upper course of the Nile River about 30 km downstream from the town of Bahir Dar which is about some 319.67 kilometers total in distance from the national capital, Addis Ababa.
The waterfalls consist of four main streams that is originally different from a ooze in the dry season to over 400 metres wide in the rainy season as a result of the diversion of Lake Tana which has to some extent reduced the variation of the water since 2003 in pursuant of a hydro-electric station by the Ethiopian government but nevertheless, the falls is still at its best offering a good atmosphere for those who visit the place.

This has caused a decrease in the flowing water of Blue Nile Falls, but the fact still remains that the full beauty of the falls can still be appreciated during Sundays and holidays because the hydroelectric station is believed to only operates during weekdays and for this reason, it is advisable for tourist to visit the place on Sundays or Ethiopian public holidays.
Ecological experts say the Blue Nile Waterfalls has isolated the ecology of Lake Tana from the ecology of the rest of the Nile and this has helped played a role in the evolution of the endemic fauna of the Lake Tana.
The flora around the falls can also be appreciated; there are many plant species endemic only to that area. The Blue Nile Falls are also enriched with different types of wildlife that can only be found in Ethiopia as one of the best scenes in Africa.
The Lake Tana itself is home to many island monasteries which were believe to be built by the missionary man Manuel de Almeida from Portugal. Some of the monasteries can be visited after a short boat ride on the Island and it also has many decent restaurants and hotels along its shores.
From a short distance downstream of the falls, is the first ever stone bridge (Portuguese Bridge) constructed in Ethiopia which was believed to have been built under the command of the legendary Emperor, Susenyos in 1626, serving as a bonus to tourists who visit the Blue Nile Waterfalls.
According to Manuel de Almeida (1580–1646) a native of Viseu, from the Kingdom of Portugal, who entered at an early age into the Society of Jesus, and went out as a missionary to India, Ethiopia and Eritrea particularly in the Lake Tana area in Ethiopia, said stone for making lime had been found nearby along the tributary Alata, and a craftsman who had come from India with Afonso Mendes, the Catholic Patriarch of Ethiopia then supervised the construction of the historic bridge which some call the Portuguese Bridge.
The Blue Nile Falls has an enormous height of 37 to 45 meters or around 150 feet and its width is estimated at about half a mile, making watching the river water drop down the waterfalls truly breathtaking for people who visit the place.

Reaching the Blue Nile Falls is easy as there are various trips that can be arranged as it is a main tourist spot in Ethiopia. There are many locals that make their income from the benefits of tourism; many are selling food and drinks like calabashes and sodas.
The best of accommodation await any tourist who visits the Blue Nile Falls as there are hotels available at a few kilometers away from the falls.
But remember that if you are planning to visit the Blue Nile Waterfalls, it is recommendable that you wear comfortable clothes as the trail on the way to the falls is quite bumpy and not that comfortable but it will be a tour that will live in your memory forever.
Issaka Adams / NationalTurk Africa Tourism News

Source:  National Turk

Ethiopia and Egypt on Issues of the Grand Renaissance Dam

 

 

Ethiopia, the East African Nation, regardless of its natural resources was starving from good socioeconomic status and political instability for nearly quarter of a century. Its geopolitical location has made it prey to the surrounding evil actions of Islamist countries.  Its political instabilities have great back-ups from Egypt and other North African Islamist countries and the Middle East. Yemen, Sudan, Egypt, Libya and others have backed rebel groups for the intention of weakening and destabilizing the nation for one or more interests of their own countries.

Let me leave their interests here and come to Egypt and Ethiopia on the Grand Renaissance Dam of Ethiopia. Egypt has been using different weapons to hinder development activities using the Blue Nile water. It has referring the colonial time treaties of 1929 and 1959 which was signed without the consent of Ethiopia, the source of 85% of Nile water. The fresh water emerging from the west and central highlands of Ethiopia may be the life of the Egyptians. But while they could make the desert green using the water and trying to deal water to other countries beyond its need, Ethiopian people are still under absolute poverty suffering from even fresh drinking water.

The concurrent issues between Ethiopia and Egypt cannot be ignored just as the utterances of some Egyptian political figures. Egypt, as it has been so far, is short of discussing the matter around the table and could not negotiate the matter peacefully. Ethiopia has shown remarkable interest to study the effect of the grand dam on the down-stream countries using independent panel of experts consisting of Ethiopians, Egyptians, Sudanese and other international experts. While the study was under progress, Egypt was using its experts in the group for spying and has made biased study.

The current upset of Egypt is the future economic status of Ethiopia, which would eventually lead to the veto power of the upper-stream major contributor of the Nile water because if this dam is successfully finished, Ethiopia’s economic status would be boosted. This will lead to other potential issue of the equitable use of the Nile water. The struggle of Egypt currently is to damp Ethiopia and its people that Nile water is untouchable and development projects on it is unthinkable.

The aggressive moves of Egypt are not far-reaching and the solution for Ethiopia is so simple. Now the analysis of the tensions of the two nations is under the mouths of many mass-medias and bloggers. Here I resort to give what the government of Ethiopia and all Ethiopians have to do pertaining the Grand Renaissance Dam. 

A.      The Government of Ethiopia

In the last few weeks, the approach of the government of Ethiopia is good except one smash of words. When one government is silent and abstains from comments, the other side is differed from having important next step information to some degree. Ethiopia in its last press conference through its Foreign Ministry, using day-dreaming is not diplomatic. Ethiopia insisting the construction of the dam cannot be halted even for second is a good approach. The international panel of experts has backed its stance on the dam. Under such circumstance, peaceful words of press conference gives some signal that what is going on underneath in Ethiopia’s mind. Whatever, the aggressive press conferences is given from Egypt, Ethiopia has to give steadily a very intelligent reply to Egypt’s stance.

The leaders in the government in different ranks should not abuse and get corrupt on the finance and service provisions of Ethiopia. Corruption may also lead to sell security information and other national confidential info to its threatening nations.

B.      The People of Ethiopia

Ethiopians have 3000 or more History of Independence. Ethiopia also has never invaded other nation. But when an external enemy comes into being, we have never surrendered our sovereignty in the History of man-kind.  This generation has also to be in consistent with the last generation in protecting its land from the threat of the foreigners that threaten its national interest. Each of the people in Ethiopia may not be served in the right manner in low and bad political circumstances in Ethiopia. Regardless of what the government threats each of us, the Abay Dam is our heat-beat that we wished to see true for we can witness the next generation  that we could once in our History restored our Historic rights over our own resources. Both the Diaspora and the people in Ethiopia has to get unified over this issue regardless of our political interests.  

C.      The Opposition Parties and Party Leaders

Political leaders and figures should work to promote national interest and the benefits of the people regardless of their political stances. Opposition is not always opposing but it is always siding to the benefit of the people in what-ever direction it come.  As critics are showing both the strength and the weaknesses, opposition is both backing good deeds and opposing the evils from the government side. In whatever metrics, there should not be any hesitation on the Grand Renaissance Dam planned by the government. The Opposition parties should stand on the side the government of Ethiopia and its people over the issue of Nile River. Our difference should be minimal on our foreign policies and national interests while we may have so much difference on internal issues. Our internal issue should not alter our current stances on promoting national interest.

D.      The Concurrent Religious Institutes and Leaders

The concurrent religious people and religious institutes should back the Grand Renaissance Dam of Ethiopia. There are some religious people “disappointed” by the government. Some of these groups try to deal with other foreign countries to stand against the national interests of the country. History should lesson them that the Coptic Christians in Egypt who are under bad treatment of the Muslim government of Egypt are always on side of the national interest of Egypt. Ethiopian religious people have to know that no other country can serve everything they and their descendants want.   

E.       Other Groups in Hostile Positions to the Government of Ethiopia

There are some political groups which are disappointed by the government and its policies over some of their political interests. They have resorted to use non-peaceful means and are in hostile position. Such groups should not abuse and stand against the national interest of Ethiopia and its people. Such paradox we have faced in some of our last History has greatly negatively impacted Ethiopia. The downplay of collaborating with other foreigners which are confronting with Ethiopia to preserve their national interests or to take the Ethiopian interest away has hindered the construction of some development projects on Abay (Blue Nile) for about a century.  So political figures, groups, leaders and others which are hostile with the government of Ethiopia should not stand against its national interest.  They should postpone their agenda and collaborate with the people of Ethiopia on restoring Ethiopia’s Right to use Nile River for development projects.   

F.       Egypt and Its Government

Egypt from its aggressive and hostile position can benefit nothing. It cannot win war against Ethiopia for so many reason that Egyptians cannot be aware of.  Ethiopian people in the modern History have got aware of the consequences of civil war. There is no room for rebellion. The Ethiopian land and its people cannot let rebellion to solve internal differences.

Egypt cannot use the neighboring countries to destabilize Ethiopia because these countries, except Eritrea, in one or the other way know that Ethiopia is more important than the self-centered Egypt. For the case of Eritrea, it will not let any war on Ethiopia because Eritrea on the current failure of its diplomacy to affiliate the world with its side and isolated diplomacy, if it try to make hostile acts against Ethiopia, the Ethiopian army make Asmara to collapse once for lasting the Regime of Isayas Afeworki.  They will not be fooled on confronting Ethiopia.

So Egypt will win its national interest if it bring its concern on table and discuss the matter with Ethiopia. The Grand Renaissance Dam cannot be stopped but Egypt can be made beneficiary from the dam. Ethiopia and Egypt can plan on how preserve the Dam from aggravating the Nile basin Ecosystem with collaborating development plans. The future of Egypt depends on its peaceful relation with Ethiopia. The short-lived solution using hostile and aggressive move does not avoid its national concerns. Its hostile approach leaves itself under an all time alarm of security issue. The peaceful negotiation is always inevitable. 
 

ቅ/ሲኖዶስ የሠየመው የፓትርያሪክ አስመራጭ ኮሚቴ ዓለም አቀፍ ተቃውሞ ቀስቅሷል

ምንጭ፡- አዲስ አድማስ (http://www.addisadmassnews.com/) 

 

‹‹ዕርቀ ሰላሙ ይቅደም›› የሚሉ ጳጳሳት የሲኖዶሱን ውሳኔ አንቀበለውም ብለዋል
የላሊበላው ውዝግብ ወደ አላስፈላጊ ግጭት እንዳያመራ ተሰግቷል
የኢትዮጵያ ኦርቶዶክስ ተዋሕዶ ቤተ ክርስቲያን ቅዱስ ሲኖዶስ የስድስተኛውን ፓትርያሪክ ምርጫ ዝግጅት የሚመራና እስከ ጥር መጨረሻ ዕጩዎችን የሚያቀርብ አስመራጭ ኮሚቴ መሠየሙ በቤተ ክርስቲያኒቱ ካህናትና ምእመናን ዘንድ ዓለም አቀፍ ተቃውሞ መቀስቀሱ ተገለጸ። ‹‹የቤተ ክርስቲያን ጉዳይ ያገባኛል›› በሚል መርሕ በዋናነት በማኅበራዊ ሚዲያዎችና ብሎጎች እየተገለጸ ያለው ይኸው ተቃውሞ፤ የቤተ ክርስቲያን ሰላምና አንድነት የሚረጋገጥበት የዕርቁ ጉባኤ ‹‹የአባቶች ጉዳይ ብቻ አይደለም፤ ምእመናኑን ያገለለ ሊኾን አይገባም›› በሚል የካህናቱና ምእመናኑ ድምፅ እንዲደመጥ የሚወተውት ነው፡፡

የቅ/ሲኖዶሱ አባላት የኾኑ ሊቃነ ጳጳሳትን ጭምር ያካተተው የዚህ ተቃውሞ መነሻ÷ የአስመራጭ ኮሚቴው መቋቋም በሀገር ውስጥ በሚኖሩትና በውጭ አገር በስደት በሚገኙት አባቶች መካከል ለሚካሄደው የዕርቀ ሰላም ውይይት መሰናክል ይኾናል በሚል ነው፡፡
የቅ/ሲኖዶሱ የዕርቀ ሰላም ልኡክ በመኾን ወደ አሜሪካ ከተጓዙትና በዳላስ ቴክሳስ ከኅዳር 26 - 30 ቀን 2005 ዓ.ም በሰላምና አንድነት ጉባኤ አመቻችነት በተካሄደው የዕርቀ ሰላም ውይይት ላይ የተሳተፉት የደቡብ ወሎ ሀ/ስብከት ሊቀ ጳጳስ ብፁዕ አቡነ አትናቴዎስ ከትናንት በስቲያ ምሽት ለአሜሪካ ድምፅ ሬዲዮ በሰጡት አስተያየት÷ ቅ/ሲኖዶሱ እንደላካቸውና በሰላሙ ጉዳይ ከሚመለከታቸው አካላት ጋር እየተነጋገሩ ‹‹ስንዝር ያህል መራመዳቸውን›› ገልጸዋል፡፡ የዕርቀ ሰላም ልኡካኑ ይህን እያደረጉ ባለበት ኹኔታ ስለ ፓትርያሪክ ምርጫ መወያየትና አስመራጭ ኮሚቴ ማቋቋም ‹‹ኾኗል ብለን አናምንበትም፤ ኾኖ ከተገኘ ግን አንቀበለውም፤ እንቃወመዋለን›› ብለዋል - በቅ/ሲኖዶሱ ውሳኔ ቅር የተሰኙት ብፁዕ አቡነ አትናቴዎስ፡፡
በሰሜን አሜሪካ የዋሽንግተን ዲሲ እና ካሊፎርኒያ አህጉረ ስብከት ሊቀ ጳጳስ ብፁዕ አቡነ ፋኑኤል በበኩላቸው÷ የጥቅምት ቅ/ሲኖዶስ ምልአተ ጉባኤ የወሰነው የፓትርያሪክ ምርጫ ሕገ ደንብ ተዘጋጅቶ የአሁኑ ስብሰባ እንዲጠራ እንጂ አስመራጭ ኮሚቴ ማቋቋም አዲስ ሐሳብ መኾኑን ለሬዲዮው በሰጡት ቃለ ምልልስ ተናግረዋል፡፡ በጥር ወር አጋማሽ በካሊፎርኒያ ሎሳንጀለስ ቀጣይ የሰላም ጉባኤ ለማካሄድ ቀጠሮ መያዙን ያስታወሱት ብፁዕ አቡነ ፋኑኤል፤ የኮሚቴው መቋቋም የዕርቁን ሂደት እንዳያበላሸው ስጋት እንዳላቸው በመግለጽ ቅ/ሲኖዶሱ ከዕርቀ ሰላም ጉባኤው በፊት ሰፋ ያለ ሥራ ከማከናወን እንዲከለከል አሳስበዋል፡፡
የጠቅላይ ቤተ ክህነቱ ምንጮች ለአዲስ አድማስ እንደገለጹት÷ ቅዱስ ሲኖዶስ የስድስተኛው ፓትርያሪክ አስመራጭ ኮሚቴ ባቋቋመበት ስብሰባ ላይ የተገኙ አንዳንድ ሊቃነ ጳጳሳት÷ ‹‹አስመራጭ ኮሚቴውን ከመሠየማችን በፊት ቢያንስ ወደ አሜሪካ የተጓዘው ልኡክ እስኪመለስ መታገሥና ሪፖርቱን መስማት አለብን›› በማለት የቅ/ሲኖዶሱን ውሳኔ ተቃውመዋል፡፡ የተቃውሞውን አቋም ለማስቀየርና በውሳኔው ቃለ ጉባኤ ላይ ለማስፈረም እንዲሁም ውሳኔው ለብዙኀን መገናኛ እንዲገለጽ ለማድረግ የጠቅላይ ቤተ ክህነቱና ከመንግሥት ተወክለዋል የተባሉ ከፍተኛ ሓላፊዎች በተለይ በቅ/ሲኖዶሱ ዋና ጸሐፊ ብፁዕ አቡነ ሕዝቅኤል ላይ ጠንካራ ጫና በማድረግ ላይ እንደሚገኙ ምንጮቹ ለዝግጅት ክፍላችን ገልጸዋል፡፡
ቤተ ክርስቲያኒቱ በመንፈሳዊ ልዕልናዋ፣ ለትውልድ ባላት አርኣያነትና ለዓለም አቀፍ ሐዋርያዊ ተልእኮዋ መጠናከር ልታስቀድመው ከሚገባት የዕርቅና ሰላም አጀንዳ አንጻር ‹‹ከፓትርያሪክ ምርጫው በፊት አንድነቱ ይቅደም›› በሚል የተያዘው አቋም ‹‹መደገፍ ይኖርበታል›› የሚሉት ምንጮቹ÷ የሊቃነ ጳጳሳቱን አቋም ለማስቀየር የሚካሄደውን ርብርብ በጣልቃ ገብነት ነቅፈዋል፡፡ የዕርቀ ሰላም ልኡካኑ ሪፖርታቸውን ለማቅረብ ዘግይተዋል የሚሉ ሌሎች ወገኖች በአንጻሩ÷ አስመራጭ ኮሚቴ መቋቋሙ የዕርቀ ሰላሙን ሂደት ሊያደናቅፈው እንደማይችል በመጥቀስ የፓትርያሪክ ምርጫ ሂደቱ መቀጠል እንደሚገባው ይከራከራሉ፡፡
በዳላስ ቴክሳስ ለሦስተኛ ጊዜ በተዘጋጀው ጉባኤ አበው ላይ ከኢትዮጵያና ከሰሜን አሜሪካ ቅዱስ ሲኖዶስ በተሠየሙ የሰላም ልኡካን ኅዳር 30 ቀን 2005 ዓ.ም የወጣው ባለሰባት ነጥብ የጋራ መግለጫ÷ አራተኛው ፓትርያሪክ ብፁዕ ወቅዱስ አቡነ መርቆሬዎስ ወደ ኢትዮጵያ ስለሚመለሱበት ኹኔታ ከሁለቱም ወገኖች የተሰጡ ምክንያቶች በዝርዝር ታይተውና ተጠንተው እየተመከረባቸው የመጨረሻ ውሳኔ እንዲያገኙ፤ የሰላሙ ጥረት ለፍጻሜ እስከሚደርስ ድረስ ሁለቱም ወገኖች ለሰላሙ መሰናክል የሚኾኑ ማናቸውንም ሥራዎች ከመሥራት ተቆጥበው ትዕግሥት እንዲያደርጉ፤ ከጥር 16 - 18 ቀን 2005 ዓ.ም በካሊፎርኒያ ሎሳንጀለስ ለሚካሄደው አራተኛው ዙር የዕርቀ ሰላም ውይይት የሰላምና አንድነት ጉባኤው ልኡካን ወደ ሁለቱም ወገኖች ተልከው የማግባባትና የማቀራረብ ሥራ እንዲሠሩ ከስምምነት ላይ መደረሱን ያመለክታል፡፡
ይኹንና ከታኅሣሥ 1 ቀን ጀምሮ ከሳምንት በላይ ሲካሄድ የቆየው የቅ/ሲኖዶስ ምልአተ ጉባኤ የፓትርያሪክ ምርጫ፣ ሕገ ደንብ አጽድቆ ምርጫውን የሚያስፈጽም 13 አባላት ያሉት አስመራጭ ኮሚቴ መሠየሙ ተገልጧል፡፡ የኮሚቴው አባላት ከቅ/ሲኖዶስ አባላት፣ ከጠቅላይ ቤተ ክህነቱ መምሪያዎች፣ ከታላላቅ ገዳማትና አድባራት፣ ከሰንበት ት/ቤቶች እና ከማኅበረ ቅዱሳን እንዲሁም ከታዋቂ ግለሰቦች የተውጣጡ ናቸው ተብሏል፡፡
በሌላ በኩል÷ በሰሜን ወሎ ሀ/ስብከት በደብረ ሮሃ ቅዱስ ላሊበላ ገዳም ከብልሹ አሠራርና ሙስና እንዲሁም እየተባባሰ ነው ከሚባለው የቅርሶች ጉዳት ጋር ተያይዞ÷ አስተዳደሩ ከካህናቱና ምእመናኑ ጋር የገባበት ያልተፈታ ውዝግብ ከቁጥጥር ውጭ ኾኖ ወደ አላስፈላጊ ግጭትና ደም መፋሰስ እንዳያመራ ታላቅ ስጋት እንዳላቸው የከተማው ምእመናን ገልጸዋል፡፡ በቁጥር ከአንድ ሺሕ በላይ በሚደርሱ የገዳሙ ካህናትና ምእመናን ፊርማ የተደገፈውን አቤቱታቸውን በአዲስ አበባ ተገኝተው በድጋሚ ለቅ/ሲኖዶስ ጽ/ቤት ያቀረቡት የምእመናኑ ተወካዮች÷ ከዐቃቤ መንበረ ፓትርያሪኩ ጋር መወያየታቸውን ገልጸዋል፡፡ ‹‹በርግጥ አንድ ሰው በአንድ ቦታ ለስምንት ዓመት መቀመጡ አግባብነት የለውም፤ እንጀራም ይሻግታል›› ያሉት ዐቃቤ መንበረ ፓትርያሪኩ፤ ከሀ/ስብከቱ ሊቀ ጳጳስ ጋር በመነጋገር መፍትሔ እንደሚሰጧቸው እንደነገሯቸው ምእመናኑ ለዝግጅት ክፍሉ አስታውቀዋል፡፡
በደብረ ሮሃ ቅዱስ ላሊበላ ገዳም በደማቅ ኹኔታ የሚከበረውና በቱሪስት መስሕብነቱ የሚታወቀው የገና (ቤዛ ኵሉ) እና የቅዱስ ላሊበላ ልደት በዓል በቀረበበት ኹኔታ በአስከፊ አስተዳደራዊ በደላቸውን መቀጠላቸው የሚነገርባቸው የገዳሙ አለቃ÷ አቤቱታ አቅራቢ ምእመናን እንዲታሰሩና እንዲንገላቱ ማድረጋቸውን፣ ካህናቱንና ምእመናኑን ከደመወዝና ከሥራ ማገዳቸውን እንደቀጠሉ መኾኑ ከከተማው ጸጥታ አንጻር ስጋት እንደሚፈጥር፣ ከሀ/ስብከቱና ከተማው አስተዳደር አቅም በላይ ኾኗል የተባለው ይኸው ጉዳይም በሰሜን ወሎ ዞን የፍትሕ፣ የፖሊስ እና የጸጥታ ጽ/ቤቶች እንደሚታወቅና በእነርሱም በኩል የክልሉ መንግሥት እንዲያውቀው መደረጉ ተመልክቷል፡፡

 

የእግር እሳት - ወቅታዊ የቤተክርስቲያን ጉዳይ

ሰሞኑን ስለ ቤተክርስቲያን የተለያዩ ወሬዎች እየተሰሙ ነው፡፡ የሚነገሩት ነገሮች እውነት ከሆኑ የቤተክርስቲያን የመከራ ዘመናት ቢያንስ የሩብ መቶ ክ/ዘመን እንደተራዘመ ይሰማኛል፡፡ ቤተክርስቲያን በፖለቲካ መሪዎቻችን ተፅዕኖ ለሁለት ተከፍላ ሩብ መቶ ክ/ዘመን ስትበጠበጥ መንግስትም ሲፈልግ ልጆቿን ሲፈልግ ምዕመናኑን ሲያስፈልገው ደግሞ የቤተ ክርስቲያን አገልጋይ ካህናትና ዲያቆናትን የቤተክርስቲያኗን ልዕልና እየተዳፈረ ከቤተክርስቲያን አውድ ላይ እያፈሰ እየወሰደ ቢሻው ሲገድል፣ ቢያሻው ሲያስር፣ ሲፈልግ ደግሞ ሲገርፍ ኖሯል፡፡ ይህም ብቻ አይደለም፤ በአባ ጳውሎስ አማካኝነት እነ አለቃ አያሌውን የመሳሰሉ ሊቃውንት ከቤተክርስቲያን እየተወገዱ ሌሎች ሰሜንኛ ሰዎች ተተክተው ቤተክርስቲያንን መሸጫና መለወጫ፣ የሙስና ማቀናበሪያ፣ የዘረፋ ፕሮጀክቶች መንደፊያ፣ ማበልጸጊያ፣ መተግበሪያ ወዘተ በማድረግ  ቤተክርስቲያን የብልሹ አሰራር ምሳሌ፣ የዘረፋ ማዕከል፣ የዘረኝነት ፅንፍ ማዕረግ መሸለሚያ፣ የመንግስት አሻንጉሊት የሆነ ትውልድ መፈልፈያ፣ የጸረ-ተዋህዶ የእፉኝት ልጆች መፈልፈያ ወዘተ እንትሆን አድርጓል፡፡

ይህ ያሳለፍነው ሩብ መቶ ክ/ዘመን በአቶ ታምራት ላይኔ (የሀገሪቱን ሀብት በአጭር አመታት ለመዝረፍ ያለታከተ መራል አልባ ሰው) አማካኝነት መሆኑ ደግሞ የህሊና ቁስል ነው፡፡ ሰሞኑን በሪፖርተር ጋዜጣ በአቶ ታምራት ላይኔ ስም የተቀመጠ ስምንት ሚሊዮን ዶላር ከስዊስ ባንክ ለኢትዮጵያ ተመላሽ ተደረገ በማለት የተዘገበውን መመልከት የአቶ ታምራት ላይኔ ሞራል አልባ የሙታን አባል ስለመሆኑ መናገር ቅር የሚያሰኘው ያለ አይመስለኝም፡፡ የቁም ሙታን ታሪክ እንዲህ ይፃፍላቸዋል∇ በነገራችን ላይ ምንዝር ከአለቃው ትዕዛዝ ሳይሰጠው በራሱ ተነሳሽነት ይህንን ትልቅ የታሪክ ክፍተት ለመፍጠር በኢትዮጵያ ሁኔታ ይነሳሳል ብየ አላስብም፡፡ በዚህም አቶ ታምራት ላይኔ የፊታዉራሪነቱን ቦታ ወሰደ እንጅ ከበስተጀርባ የአለቅዮው ትዕዛዝ አይኖርም ለማለት ይከብደኛል በኔ እይታ፡፡ ይህም ባዶ ቦታውን በተተኪው የኢህአዴግ ቀኝ እጅ እንዴት እንደተሞላ በማየት ከበስተጀርባ የነበሩትን ረጃጅም እጆች መገመት አያዳግትም ባይ ነኝ፡፡

አሁንም በቤተክርስቲያን ጉዳይ ጣልቃ ገብቶ የሰላም ውጥኑን ለማደፍረስ፣ የኢህአዴግ አሻንጉሊት ለመተካት የሚሰሩ የመንግስት አካላት ከታምራት ላይኔ በሞራላዊ ይዘታቸው (ልዕልናቸው) እጅጉን የዘቀጡ ናቸው እላለሁ፡፡ ምክንያቱም ታምራት ላይኔ ከበረሃ እንደመጣ እምነት ምንድነው፣ ሰላምስ ምንደናት የሚለውን ለመመለስና እርቅና ይቅርባይነት ምን ማለት እንደሆነ ያዉቃል ቢያውቅም ክብደታቸውን ይመዝናል ብዬ አላስብም፡፡ ያኔ በእርሱ አመለካከት የደርግ የሆነ ሁሉ መወገድ አለበት፣ ማሸነፍ ሁል ጊዜ በእርሱ እይታ በጦርና በኃይል እንደሆነ አድርጎ የሚገነዘብበት ጊዜ ነበር ለማለት እደፍራለሁ፡፡ ያሁኖቹ ግን በምርጫ ማሸነፍ፣ መሸነፍ፣ ሰላም፣ ልማት፣ ዕድገት፣ ነጻነት፣ መተካካት፣ ወዘተ የሚባሉ አዳዲስ ጽንሰ ሐሳቦችን ያወቁ፣ ሀገር በመምራት የሩብ መቶ ክ/ዘመን ልምድ ያካበቱ በመሆናቸው ቤተክርስቲያኗን እራሷን እንድታስተዳድር ነጻ ሊተዋት ይገባ ነበር፡፡ በዚህም አሁንም በቤተክርስቲያን ጉዳይ ጣልቃ እየገቡ ያሉ የመንግስት አካላት ሞራል አልባ ባዶ ቀፎዎች፣ የንብ መንጋ የሌላቸው፣ ንብ አናቢውም በልዩ ልዩ ማዕጠንት ያላጠነው ከሸረሪት ድር ነጻ ያልሆነ ዝንብና ቢራቦሮ የሚጠመድበት የሸረሪት ማኅደር ቀፎዎችን ይመስላሉ፡፡ በእውነትም በቤተክርስቲያን ጉዳይ ጣልቃ ከገቡ አስቤ ዋጋ ያጣሁባቸው ባዶ ቀፎዎች እነዚህ ናቸው፡፡

ባለፈው አንድ የሪፖርተር ጋዜጣ ላይ "አገርና ሕዝብን የሚጎዱ ይወገዱ" በሚል ርዕስ ባስነበበን ፅሑፍ በመንግስት መስሪያ ቤቶች ቅን አገልግሎት እንደጠፋ፣ መልካም አስተዳደር እንደጠፋ፣ የሕዝብ ሀብት በተሹዋሚዎች እንደሚዘረፍ፣ ጥቂቶች ባለሥልጣናት ብቻ በትክክል እንደሚሰሩ አትቷል፡፡ ይህ የማይካድ ሐቅ ነው፡፡ አቤቱታ የሚመልስ ፍርድ የሚያስተለካክል ጠፍቶ ሰው ተሰላችቶ አቤት ማለት ቢያቆም መንግስት የመልካም አስተዳደር መስፈን ነው ብሎ መሸወድ የለበትም ይላል ፅሑፉ፡፡ ይህንን በትክክል እኔ እስማማበታለሁ፡፡ ዝም ያልነው ጩኸታችንን የሚሰማን አጥተን ነው፡፡ ከዚህ እንደምንረዳው በአሁኑ ሰዓት የኢህአዴግ አመራር አካላት ማለትም የአሁኑ መንግስት ከፍተኛ ተሸዋሚዎች በሞራል ልዕልና፣ በሥነ ምግባር፣ በታታሪነት፣ በአድሎዋዊ አልባነት፣ በግልፀኝነት፣ በአጠቃላይ በግብረ ገብነት የመጨረሻው የዝቅጠት ደረጃ ላይ መድረሳቸው ይሰማኛል- በእኔ እይታ፡፡

እናም እነዚህ የመጨረሻው የዝቅጠት ደረጃ ላይ የደረሱ ሰዎች እነ ታምራት ላይኔ የሠሩትን የባዶነት ታሪክ ለመድገም ቢሯሯጡ አይገርመኝም፡፡ ነገር ግን የመንግስትን ፈርጣማ ክንድ ተንተርሰናል፣ መንግስት እንዲህና እንዲያ በሏል፣ መንግስት እንዲህ አስፈራርቶናል ወዘተ በማለት የቅዱስ ሲኖዶስ አባላትን በማስበርገግ የሚፈልጉትን የረከሰ፣ የማሰነ፣ የነተበ አሰራር በቤተ ክርስቲያናችን ላይ ማስቀጠል የለባቸውም፡፡ እናም የሚከተሉትን ነጥቦች መከተል ይኖርብናል እላለሁ፡-

፩. ብፁዓን ሊቃነ ጳጳሳት

የቅዱስ ሲኖዶስ አባላት የሆኑ ጳጳሳት ጥቡአን መሆን ይጠበቅባቸዋል፡፡ የማንንም ማስፈራሪያና ማንገራገሪያ መፍራት የለባቸውም፡፡ ከ30 እስከ 55 የሚሆኑ ሊቃነ ጳጳሳት ባሉበት ቅዱስ ሲኖዶስ ውስጥ ከ8 የማይበልጡ የመንግስት አካላት ድጋፍ ያላቸው ጳጳሳት ይህንና ያንን አደረጉ ሲባል መስማት እጅግ ይዘገንናል፡፡ የምንኩስና ሕይወት ሞት ነው፡- በመኖርና በመሞት መካከል መሞት የተሻለ የሆነበት፡፡ ታዲያ ፍርሃት ከየት የመጣ ነው? እኛ ልጆቻችሁ ከጎናችሁ ነን፡፡ ለቤተክርስቲያን የሚበጃትን እንጅ ለጥቅመኛና ለሥልጣን ጥመኛ የመንግስት ሹማምንቶች  "የሚበጃቸውን" አትምረጡ፡፡ ለቤተክርስቲያን የማይበጃት ለእነርሱም አይበጃቸውምና!!

፪. ሌሎች የቤተክርስቲያን አመራር አካላትና አገልጋዮች

ሁሉም የቤተክርስቲያን አመራር አካላትና አገልጋዮች ትክክለኛው የቤተክርስቲያን የሚበጅ እርቀ ሰላሙ እንዲሳካ፣ መልካም የቤተክርስቲያን መሪ አባት እንዲመረጥ የየበኩላችንን ኃላፊነት ልንወጣ ያስፈልገናል፡፡ በፀሎት፣ ድምጻችንን በማሰማት፣ ሂስ በመስጠት፣ በመጠቆም፣ በመወያየት ወዘተ፡፡

፫. ምዕመናን

ሁላችን ምዕመናን ደግሞ በጸሎት፣ በውይይት፣ ሂስ በመስጠት፣ መረጃ በመስጠትና በመለዋወጥ፣ አስፈላጊውን እገዛ ሁሉ በማድረግ ለእርቀ ሰላሙም ሆነ ለቀጣይ መሪ ምርጫ የበኩላችንን ልንወጣ ያስፈልጋል፡፡ አላስፈላጊ አካላት በቤተክርስቲያኗ ታሪካዊ ጉዞ ላይ አሉታዊ ተፅዕኖ እንዳያሳርፉ መከላከልም ያስፈልገናል፡፡

፬. መንግስት

በመጀመሪያ ደረጃ ከቤተክርስቲያን ጉዳይ ላይ እጁን ያንሳልን፡፡ ከዚያ ከጥሎ አላስፈላጊ ግርግሮችን ነቅቶ ይጠብቅ፡፡ ሁለተኛው እንኳን እራሱ መንግስት ግርግር ካልፈጠረ አላሰፈላጊ ግርግር የሚኖር አይመስለኝም፡፡ መንግስት እንኳን በቤተክርስቲያን ጉዳይ ጣልቃ ገብቶ ቤተክርስቲያን በሀገራዊ ጉዳዮች ላይ አወንታዊ ለውጥ እንድታመጣ ማስቻል ይቅርና የራሱን ተቋማዊ አደረጃጀት ግልፅነትና ተጠያቂነት ባለው አመራር፣ ዲሞክራሲያዊ በሆነ የመተካካት መርህ ተመርቶ የራሱን የፓርቲ መዋቅር ዘላቂና ፅኑዕ መሰረት እንዲኖረው ማድረግ እንኳን አለቻለም፡፡ መንግስት ደጋፊና ቲፎዞ ምልመላ በተሯሯጠበት በተለይም ከምርጫ 97 በኋላ ባከናወነው "የተሳካለት"በተባለ እንቅስቃሴ ዛሬ ዛሬ በአቋራጭ ጥቅምን ለማሳደድ ባቀዱ ሆዳቸው አምላካቸው የሆኑ ስድ አደጎችን ያልምንም መመልመያ መሥፈርት በማጋበስ ወደ ኃላፊነት ቦታ በማስገባቱ እነዚህ ሰዎች በሚያከናውኑት ዘረፋ፣ አስተዳደራዊ በደል፣ ስንፍና፣ ቸልተኝነት፣ ዘረኝነት፣ የወሮበላ ጥቅመኛ ቡድን ምስረታ በራሱ የመንግስት አካላትና በገዢው ፓርቲ ውስጥ "ተቀምጠው የሰቀሉት ቆሞ ለማውረድ ይቸግራል"የሚባለው ብሂል በኢህአዴግ ላይ ተፈጻሚ በሆነበት በዚህ ሰዓት ይህንን የነተበ፣ የተጎሳቆለ፣ ብልሹ አሰራር በቤተክርስቲያን ላይ ለመጫን ማሰቡ የታሪክ ስህተት ይመስለኛል - ለእራሱም የሚበጀው አይመስለኝም፡፡ ንቅ እሳተ ገሞራ ጥንቃቄ ይደረግበታል፤ ለዘመናት የተረሳ የተዳፈነ እሳተ ገሞራ ግን መቼ ይነሳል? የት አካባቢ ይፈነዳል? ወዘተ ጥያቄዎችን መመለስ ይከብዳል፡፡