Background:

Metropolitan Bīshūy is known to be quite the controversial and outspoken figure in regards to other Christian denominations besides the Coptic Orthodox Church. In 2007, the metropolitan had reportedly made a statement in regards to the Protestant and Roman Catholic Christians in Egypt, arguing they will not be saved by the Lord Jesus Christ. Despite of this disclosure, the metropolitan continuously stresses that he is active in dialogue between the Coptic Orthodox Church and churches of other denominations.

For more information, please refer to the tape Metropolitan Bīshūy on dialogue between churches and the Holy Family in Egypt:

http://www.arabwestreport.info/en/metropolitan-b%C4%ABsh%C5%ABy-dialogue...

Side A:

The Coptic Orthodox Church allegedly received concern from the Alexandrian Church in regards to unity of the church and their sincere care to preserve the apostolic faith and tradition. Unity of the church is fundamental in their beliefs according to Bīshūy because it was Jesus Christ’s will. In order to witness Christianity, it is very important to work sincerely for the unity of the church, he says.

Eastern Orthodox and Oriental Orthodox churches started to have dialogue in 1964. This continued up to 1971 and was supervised by the world council of churches. This was however unofficial dialogue. At the last meeting in Addis Ababa, Ethiopia in 1971, the group of theologians from both denominations was able to make a general plan for the churches through the four meetings of dialogue (Denmark 1964; Bristol, England 1967; Geneva, Switzerland; Addis Ababa, Ethiopia, 1971) Geneva and suggested that the churches should handle the dialogue officially because they finished discussions and came to a mutual understanding. The two denominations started official dialogue in 1985.

In Christology – by this, Bīshūy means the study of Jesus Christ; the nature of Christ, incarnation of the world of God and the reality of Christ – a controversy arose concerning the nature of Christ; whether he has one nature or two and this was the cause of the division. However, Bīshūy argues that the real cause of the division appeared early in the fifth century in Constantinople. The economic patriarch in Constantinople sent his delegate to meet Pope Shinūda III in Egypt and agreed together to start the official dialogue after the return of the pope from exile in Dayr Anbā Bīshūy (Monastery of Saint Bīshūy), where he stayed for 14 months. The process started between the two denominations.

The seven oriental churches within the denomination of Oriental Orthodox Christianity are the Church of Alexandria, Church of Ethiopia, Church of Antioch, Indian Orthodox Church, Church of Armenia, Armenian Church in Lebanon and the later recognized church in Eritrea (since 1993).

Side B:

Metropolitan Bīshūy says that he understands that any human is composed of two different realities. In the agreement, it was written that the one person of the incarnated word of God was always he who was willing and acting, that is to say that all the acts of Jesus Christ are that of the one hypostasis (a "hypostasis" or "person" is one of the three elements of the Trinity). The trinity is one person and its divinity cannot be separated from its humanity. The other churches accepting the incarnate nature of the word of god and that it is one nature are in collaboration with the Oriental Orthodox Churches. Metropolitan Bīshūy says that he we does not fear these people of being historians. Some historians were saying that the word of God assumed a man and chose him, and by the union of authority only, he is venerated together with God and worshipped. This is heresy; we cannot worship a man besides God, says Bīshūy.

In 1988, an agreement was signed between the Roman Catholic Church and the Oriental Orthodox Church following the statement Bishop Shinūda (who later became the pope the same year) wrote in 1971 in Vienna to start dialogue. The churches agreed upon the nature of Christ, the precision of the Holy Spirit and salvation of non-believers, and marriage with non-Christians (not accepted by the Coptic Orthodox Church). According to Bīshūy, the aim of the dialogue was unity of the church but also the agreeing on issues of Christology together because if there is no unity in belief, how can there be one church? According to the metropolitan, there should be one thought, one heart, one spirit, one lord and on church. Working to understanding each other is of key importance, but if something were to offend the other church, then this must either be understood and accepted or dismissed by that church. Bīshūy thinks it is very important that Christians listen to each other because if they do not, they might accuse one another of wrong practices when in reality they merely misunderstood it.