In this lecture His Holiness Pope Shenouda III comments on two theological phrases you may encounter: “partners of the divine nature” and “washed by the precious blood,” clarifying their correct meanings from the Orthodox perspective.

1. Meaning of “partners of the divine nature”

His Holiness explains that the phrase “partners of the divine nature” is meant to indicate partnership in work with God, not partnership in the essence or divinity. We work with God (as Paul said: “workers together with God”) but we do not share the attributes of divinity (unlimitedness, non-death, infallibility). Participation in divinity would blur the distinction between creature and Creator, and this is theologically unacceptable.

2. Limits of participation with the divine nature

He emphasizes that participatory faith and practice give us grace to share in the service of salvation, but do not transform our nature into a divine nature. If a person thinks he has become God, he falls into a grave error because divine attributes (such as absolute existence and infallibility) do not pass to the creature.

3. Meaning of “washed by the precious blood”

His Holiness explains that washing by the blood is not a mere magical act that ends everything without conditions; rather it has successive conditions: faith, baptism, and repentance. Without faith the blood does not wash; without repentance salvation is not completed; without baptism the symbol and richness of this washing are not realized.

4. Biblical verses and proofs

He refers to Acts (2:37–38) where repentance and baptism and receiving the gift of the Holy Spirit are mentioned as the starting point for the washing away of sins. He also cites John’s teaching (that one must be born of water and the Spirit to enter God’s kingdom) and Titus about the “washing of rebirth” as reference to the sacrament of baptism and spiritual renewal.

5. Relation between the blood of atonement and water and the Spirit

The Pope shows that the blood Christ shed for atonement is received and made effective for man by water and the Spirit: the blood is the atonement, and water (baptism) and the Spirit are the means by which we partake of the blessings of that atonement. The symbol of blood and water coming from Christ’s side (John) clarifies this unity between atonement and sacrament.

6. The Eucharist and the chrism as means of ongoing washing

He explains that the Eucharist, chrism, and ongoing repentance ensure the continuance of washing and holiness in the believer’s life: baptism is undone by sin, and then repentance and the Eucharist and chrism complete the journey of grace.

7. Main message

The summary is that man is called to be a partner in God’s work by a righteous life and spiritual dignity, and that his salvation and “washing” are tied to a full faith response: an active faith, baptism as a sign of renewal, and ongoing repentance; all rooted in Christ’s blood and redemption.

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