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‫اﻟﻜﻠﻴﺔ اﻹآﻠﻴﺮﻳﻜﻴﺔ واﻟﻼهﻮﺗﻴﺔ‬

‫ﻟﻠﻘﺒﻂ اﻷرﺛﻮذآﺲ‬

‫دراﺳﺎت ﻓـﻰ اﻟﻘﻮاﻧﻴﻦ اﻟﻜﻨﺴﻴﺔ‬

‫اﻟﻜﺘﺎب اﻟﺜﺎﻧﻰ‬
‫ﻓـﻰ‬
‫‪< <í{{Êæ†Ã¹]<Ø{{‰†Ö]<ð^{{eû]<Ü{{éÖ^Ãi‬‬
‫><‪< <><íéÖçÏ{{‰‚Ö^e‬‬

‫اﻟﻘﻤﺺ ﺻـﻠﻴﺐ ﺳـﻮرﻳﺎل‬

‫ﺃﺳﺘﺎﺫ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻜﻨﺴﻴﺔ ﻭﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‬
‫ﺑﺎﻟﻜﻠﻴﺔ ﺍﻹﻛﻠﲑﻳﻜﻴﺔ ﻭﺍﻟﻼﻫﻮﺗﻴﺔ‬
‫ﻭﻣﻌﻬﺪ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻘﺒﻄﻴﺔ ﺳﺎﺑﻘﹰﺎ‬

‫ﻣﺎﻳﻮ ‪1992‬‬
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‫ﺭﻗﻢ ﺍﻹﻳﺪﺍﻉ ‪1992 / 2267‬‬

‫‪I.S.B.N 977-00-2610-7‬‬

‫ﻣﻄﺒﻌﺔ ﺍﻟﻜﻠﻤﺔ‬
‫‪ 4‬ﺷﺎﺭﻉ ﺃﲪﺪ ﺑﺮﺍﺩﺓ ﺑﺎﳉﻴﺰﺓ‬
‫ﺗﻠﻴﻔﻮﻥ ‪732231‬‬
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‫]‪< <Ùæù]<ðˆ{{¢‬‬
‫ﻣﻘﺪﻣﺔ ﻋﻦ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‬

‫ﺗﺘﻤﻴﺰ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻋﻦ ﺳﺎﺋﺮ ﹸﻛﺘﺐ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻜﻨﺴﻴﺔ ﺑﻄﺎﺑﻌﻬﺎ ﺍﻟﺘﻌﻠﻴﻤـﻲ‪ ،‬ﻭﻟـﺬﻟﻚ‬

‫ﺣﺴﻦ ﺃﻬﻧﺎ ُﺳﻤﱢﱠﻴﺖ ﻛﺬﻟﻚ " ﺗﻌﺎﻟﻴﻢ "‪ .‬ﺇﻬﻧﺎ ﻟﻴﺴﺖ ﳎﺮﺩ ﻧﺼﻮﺹ‪ .‬ﺑﻞ ﲤﺘﺎﺯ ﺑﻜﺜﺮﺓ ﺍﻟﺸـﺮﺡ‬
‫ﻭﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﺍﻟﺮﺃﻱ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻘﻠﻴـﺔ‪ ،‬ﻭﺍﻟﻜﺘﺎﺑﻴـﺔ ﺃﻳﻀـﹰﺎ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻳﻜﺜﺮ ﻓﻴﻬﺎ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺂﻳﺎﺕ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﻭﺣﻮﺍﺩﺙ ﻣﻨﻪ‪ ،‬ﺣﱴ ﺃﻬﻧﺎ ﴰﻠـﺖ‬
‫ﺍﳌﺌﺎﺕ ﻣﻦ ﺍﻵﻳﺎﺕ ﻣﻦ ﻛﻼ ﺍﻟﻌﻬﺪﻳﻦ ﺍﻟﻘﺪﱘ ﻭﺍﳉﺪﻳﺪ‪ .‬ﻭﺑﻌﺾ ﻓﺼﻮﳍﺎ ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﻋﻈﺎﺕ‪.‬‬
‫ﻼ ﻋﻈﺔ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻭﺃﺧﺮﻯ ﻋﻦ ﻋﺪﻡ ﺩﺧﻮﻝ ﲪﺎﻣﺎﺕ‬ ‫ﻓﻔﻲ ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﻣﺜ ﹰ‬
‫ﺍﻟﻨﺴﺎﺀ ﻭﺍﻻﺣﺘﺮﺍﺱ ﻣﻦ ﻓﺨﺎﺧﻬﻦ ﻳﻜﺎﺩ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺍﺳﺘﺨﺪﻡ ﻓﻴﻬﺎ ﻛﻞ ﺍﻷﺻﺤﺎﺡ ﺍﻟﺴـﺎﺑﻊ‬
‫ﻣﻦ ﺳﻔﺮ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﰒ ﻋﻈﺔ ﺃﺧﺮﻯ ﻟﻠﻨﺴﺎﺀ ﻣﺸﺎﻬﺑﺔ ﳍﺬﻩ ﰲ ﺍﻟﺒـﺎﺏ ﺍﻟﺜـﺎﱐ‪ ،‬ﺗﻠﻴﻬـﺎ ﻋﻈـﺔ‬
‫ﻋﻦ ﺍﻟﻨﺴﻮﺓ ﺍﳊﻜﻴﻤﺎﺕ ﻭﻃﺎﻋﺘﻬﻦ ﻭﺧﺪﻣﺘﻬﻦ ﻷﺯﻭﺍﺟﻬﻦ ﺍﺳﺘﺸﻬﺪ ﻓﻴﻬﺎ ﺑﻐﺎﻟﺒﻴﺔ ﺍﻷﺻـﺤﺎﺡ‬
‫‪ 31‬ﻣﻦ ﺳﻔﺮ ﺍﻷﻣﺜﺎﻝ ﺃﻳﻀﹰﺎ‪ .‬ﻭﺗﻜﺎﺩ ﻏﺎﻟﺒﻴﺔ ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈـﺔ ﻋـﻦ ﺍﻟﺘﻮﺑـﺔ‬
‫ﻣﻮﺟﻬﺔ ﺇﱃ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻟﻴﺘﻮﺑﻮﺍ ﻭﺇﱃ ﺍﻷﺳﺎﻗﻔﺔ ﻟﻴﻘﺒﻠﻮﺍ ﺍﻟﺘﺎﺋﺒﲔ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ ﻋـﻦ‬
‫ﻧﻔﺲ ﺍﳌﻮﺿﻮﻉ ﺗﻘﺮﻳﺒﹰﺎ ‪...‬‬
‫ﻭﺗﺘﻤﻴﱠﺰ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺃﻳﻀﹰﺎ ﺑﺈﻳﺮﺍﺩﻫﺎ ﺃﺷﻴﺎﺀ ﻣﻦ ﺍﻷﺳﻔﺎﺭ ﺍﻟﱵ ﺣـﺬﻓﻬﺎ ﺍﻟﱪﻭﺗﺴـﺘﺎﺗﻨﺖ‪.‬‬
‫ﻓﻔﻴﻬﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﻗﺼﺔ ﺳﻮﺳﻨﺔ ﻭﺍﻟﺸﻴﺨﲔ ﺍﻟﻠﺬﻳﻦ ﺷﻬﺪﺍ ﻋﻠﻴﻬﺎ ﺯﻭﺭﹰﺍ ) ﺍﻟﺒـﺎﺏ ‪ ( 8‬ﻭﻫـﻰ‬
‫ﺗﺘﻤﺔ ﺳﻔﺮ ﺩﺍﻧﻴﺎﻝ‪ ،‬ﻭﻓﻴﻬﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺳﻔﺮ ﺑﺎﺭﻭﺥ ﻭﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺂﻳﺘﲔ ﻣﻨﻪ ) ﺍﻟﺒـﺎﺏ ‪،( 31‬‬
‫ﻭﻓﻴﻬﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺻﻮﻡ ﻳﻬﻮﺩﻳﺖ ) ﺍﻟﺒﺎﺏ ‪ ،( 31‬ﻭﻓﻴﻬﺎ ﻛﻞ ﺻﻼﺓ ﻣﻨﺴﻰ ﺍﳌﻠـﻚ ﻭﺗﻮﺑﺘـﻪ‬
‫ﻭﻫﻰ ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺳﻔﺮ ﺍﻷﻳﺎﻡ ﺍﻟﺜﺎﱐ ) ‪ ) ( 19 : 33‬ﺍﻟﺒﺎﺏ ‪ ( O‬ﻭﻫﻰ ﻣﻮﺟـﻮﺩﺓ ﰲ‬
‫ﺗﺴﺎﺑﻴﺢ ﺃﺑﻮ ﻏﺎﳌﺴﻴﺲ‪.‬‬
‫ﻭﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺎﺕ‪ .‬ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﺷﻲﺀ ﺑﺘﺎﺗﹰﺎ ﻣﻦ ﺍﳊﻜـﻢ‬
‫ﻋﻠﻰ ﺍﳋﻄﺎﺓ ﺑﺴﻨﻮﺍﺕ ﻣﻌﻴﻨﺔ ﻳﻘﻀﻮﻬﻧﺎ ﰲ ﺧﻮﺍﺭﺱ ﺍﻟﺘﻮﺑﺔ ﺃﻭ ﺧﺎﺭﺝ ﺍﻟﻜﻨﻴﺴﺔ ﻛﻤـﺎ ﺗﺘﻤﻴﱠـﺰ‬
‫ﺑﺬﻟﻚ ﻗﻮﺍﻧﲔ ﺑﺎﺳﻴﻠﻴﻮﺱ ﻭﺑﻌﺾ ﺍﺠﻤﻟﺎﻣﻊ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻭﻋﺒﺎﺭﺍﺕ ﺍﻟﻘﻄﻊ ﻭﺍﻟﻔﺮﺯ ﻭﺍﻹﺧﺮﺍﺝ ﻧﺎﺩﺭﺓ‬
‫ﻓﻴﻬﺎ ﺟﺪﺍﹰ‪ ،‬ﺑﻞ ﻫﻰ ﲢﺎﺭﻬﺑﺎ ﻭﺗﻘﻮﻝ ﻟﻸﺳﻘﻒ‪ " :‬ﻻ ﺗﻜﻦ ﻣﺴﺮﻋﹰﺎ ﺇﱃ ﺍﻟﻘﻄـﻊ ﻭﻻ ﺟﺴـﻮﺭﹰﺍ‬
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‫ﻭﻻ ﺗﺴﺘﺨﺪﻡ ﺍﳌﻨﺸﺎﺭ ﺍﳊﺎﺩ ﺍﻷﺳﻨﺎﻥ " ﻭﻫﻜﺬﺍ ﺗﻜﺜﺮ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺘﻮﺑﺔ ﻭﻗﺒـﻮﻝ ﺍﳋﻄـﺎﺓ‬
‫ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﺗﺼﻒ ﺍﻷﺳﻘﻒ ﺑﻄﺒﻴﺐ ﻳُﻌﺎﰿ ﺍﳌﺮﺿﻰ ﻣﻦ ﺍﳋﻄﺎﻳﺎ‪.‬‬
‫ﺃﻣﱠﺎ ﻣﱴ ﻛﺘﺒﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‪ ،‬ﻓﻬﺬﺍ ﺃﻣﺮ ﻏـﲑ ﻣﻌـﺮﻭﻑ‪ ،‬ﺗﻌـ ﱠﺪﺩﺕ ﻓﻴـﻪ ﺍﻷﻗـﻮﺍﻝ‬
‫ﻭﺗﻀﺎﺭﺑﺖ‪ ،‬ﻭﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻊ ﲝﺚ ﻗﺎﻧﻮﱐ ﻫﺎﻡ‪ .‬ﺇﻬﻧﺎ ﹸﻛِﺘَﺒﺖ ﺑﻼ ﺷـﻚ ﺑﻌـﺪ‬
‫ﻗﻮﺍﻧﲔ ﺍﻟﺮﺳﻞ ﺇﺫ ﻓﻴﻬﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻧﲔ ﰲ ﺍﳌﻘﺪﻣﺔ ﺣﻴﺚ ﻗﻴﻞ‪ " :‬ﻭﻛﻨﺎ ﻗـﺪ ﻗﺮﱠﺭﻧـﺎ‬
‫ﻗﻮﺍﻧﲔ ﻭﻭﺿﻌﻨﺎﻫﺎ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ‪ ." ...‬ﻭﻫﻰ ﺃﻳﻀﹰﺎ ﻗﺪ ﹸﻛِﺘﺒَﺖ ﺑﻼ ﺷـﻚ ﺑﻌـﺪ ﺇﺳﺘﺸـﻬﺎﺩ‬
‫ﺍﻟﻘﺪﻳﺲ ﻳﻌﻘﻮﺏ ﺍﻟﺮﺳﻮﻝ ﺃﺳﻘﻒ ﺃﻭﺭﺷﻠﻴﻢ‪ ،‬ﻓﻔﻲ ﺍﻟﺒﺎﺏ ‪ 28‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﺳﺘﺸﻬﺎﺩ ﻭﺇﻛﺮﺍﻣﻪ‬
‫ﻛﺸﻬﻴﺪ‪ .‬ﺃﻣﱠﺎ ﻋﺒﺎﺭﺓ " ﺍﺟﺘﻤﻌﻨﺎ ‪ ...‬ﻭﻣﻌﻨﺎ ﺃﺧﻮﻧﺎ ﺑﻮﻟﺲ ﻭﻳﻌﻘﻮﺏ ﺃﺧﻮﻧﺎ ﺃﺧﻮ ﺍﻟﺮﺏ ﺃﺳﻘﻒ‬
‫ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﺃﻭﺭﺷﻠﻴﻢ‪ ،‬ﻭﻗﺮﱠﺭﻧﺎ ﻫﺬﻩ ﺍﻟﺘﻌﺎﻟﻴﻢ " ) ﺍﳌﻘﺪﻣﺔ (‪ ،‬ﻓﻼ ﺷﻚ ﺃﻬﻧﺎ ﻋﺒﺎﺭﺓ ﻻ ﲣﻠﻮ ﻣﻦ‬
‫ﺍﳋﻄﺄ‪ ،‬ﺃﻻ ﻟﻮ ﻛﺎﻥ ﺍﳋﻄﺄ ﻓﻴﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ‪ ،28‬ﻷ ﱠﻥ ﺍﳋﱪﻳﻦ ﻻ ﻳﺘﻔﻘﺎﻥ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﺸﺎﻛﻞ ﺍﻟﱵ ﲢﺘﺎﺝ ﺃﻳﻀﹰﺎ ﺇﱃ ﺣﻞ ﺑﺎﻟﻨﺴـﺒﺔ ﺇﱃ ﺍﻟﺪﺳـﻘﻮﻟﻴﺔ‪ ،‬ﺍﻹﺷـﺎﺭﺓ ﺇﱃ‬
‫ﺍﻷﻧﺎﺟﻴﻞ ﺍﻷﺭﺑﻌﺔ ﲟﺎ ﰲ ﺫﻟﻚ ﺇﳒﻴﻞ ﻳﻮﺣﻨﺎ ) ﺍﻟﺒﺎﺏ ‪ ،( 10‬ﻭﺍﳌﻌﺮﻭﻑ ﺃﻥ ﻫﺬﺍ ﺍﻹﳒﻴـﻞ ﱂ‬
‫ﻳﻜﺘﺐ ﺇﻻ ﰲ ﺁﻭﺍﺧﺮ ﺣﻴﺎﺓ ﻳﻮﺣﻨﺎ ﺍﻟﺮﺳﻮﻝ ﺑﻌﺪ ﺇﺳﺘﺸﻬﺎﺩ ﺍﻟﺮﺳﻞ ﲨﻴﻌﹰﺎ!! ﻭﻳﺒﻘﻰ ﺑﻌﺪ ﺫﻟـﻚ‬
‫ﲝﺚ ﺁﺧﺮ ﳜﺘﺺ ﲟﻘﺎﺭﻧﺔ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﺪﺳﻘﻮﻟﻴﺔ ﺑﺎﻟﺘﺮﲨﺔ ﺍﳊﺒﺸﻴﺔ ﺇﺫ ﺗﻮﺟﺪ ﰲ ﺍﻷﺧﲑﺓ‬
‫ﺑﻌﺾ ﺯﻳﺎﺩﺍﺕ ﻭﺧﺎﺻﺔ ﰲ ﺍﳉﺰﺀ ﺍﻷﺧﲑ ﻣﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﻳﻮﺟﺪ ﺍﺧﺘﻼﻑ ﰲ ﺍﻟﺘﺒﻮﻳـﺐ ﻭﻋـﺪﺩ‬
‫ﺍﻟﻔﺼﻮﻝ‪ .‬ﻭﺳﻨﺘﺮﻙ ﻫﺬﺍ ﺍﻷﻣﺮ ﺣﺎﻟﻴﺎﹰ‪ ،‬ﻋﻠﻤﹰﺎ ﺑﺄﻥ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﳊﺒﺸﻴﺔ ﻗﺪ ﺗﺮﲨﺖ ﺇﱃ ﺍﻹﳒﻠﻴﺰﻳﺔ‬
‫ﺑﻮﺍﺳﻄﺔ ﲨﻌﻴﺔ ﻧﺸﺮ ﺍﻟﺜﻘﺎﻓﺔ ﺍﳌﺴﻴﺤﻴﺔ ﺑﻠﻨﺪﻥ ﺳﻨﺔ ‪.1920‬‬

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‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‬
‫ﺗﺸﻤﻞ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻣﻘﺪﻣﺔ ﻭ‪ 39‬ﺑﺎﺑﺎﹰ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﺻﺢ ﻣﻘﺪﻣﺔ ﻭ‪ 38‬ﺑﺎﺑﺎﹰ‪ ،‬ﻷﻥ ﺍﻟﱡﻨﺴﺦ‬
‫ﺍﻟﱵ ﺗﺸﻤﻞ ‪ 39‬ﺑﺎﺑﹰﺎ ﳝﻜﻦ ﻓﻴﻬﺎ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺒﺎﺑﲔ ‪ 23‬ﻭ‪ 38‬ـ ﺍﳋﺎﺻﲔ ﺑﺼﻮﻡ ﺍﻷﺳﻘﻒ ﺑﻌـﺪ‬
‫ﺇﻗﺎﻣﺘﻪ ـ ﺑﺎﺑﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻟﺘﻜﺮﺍﺭ ﺍﻟﻜﻼﻡ ﻓﻴﻬﻤﺎ ﺑﻄﺮﻳﻘﺔ ﻭﺍﺿﺤﺔ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﺗﺸﻤﻞ ﻣﻮﺿﻮﻋﺎﺕ ﺑﺎﺭﺯﺓ ﺃﳘﻬﺎ ﺍﻷﺳﻘﻒ‪ ،‬ﻭﺑﺎﻗﻲ ﺭﺟﺎﻝ ﺍﻹﻛﻠﲑﻭﺱ‪،‬‬
‫ﻭﻣﻮﺍﻋﻆ ﻟﻠﻌﻠﻤﺎﻧﻴﲔ‪ ،‬ﻭﺑﻌﺾ ﺃﻣﻮﺭ ﻻﻫﻮﺗﻴﺔ ﻭﻃﻘﺴﻴﺔ‪ .‬ﻭﺳﻨﺘﻨﺎﻭﳍﺎ ﺍﻵﻥ ﻭﺍﺣﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ‪.‬‬
‫‪ 1‬ـ ﺍﻷﺳﻘﻒ‬
‫ﳛﺘﻞ ﺍﻷﺳﻘﻒ ﺍﳌﻜﺎﻥ ﺍﻷﻭﻝ ﰲ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‪ ،‬ﺇﺫ ﺗﻜﺎﺩ ﺗﻜﻮﻥ ﻏﺎﻟﺒﻴﺔ ﺍﻟﻜﻼﻡ ﻣﺮﻛـﺰﺓ‬
‫ﻓﻴﻪ‪.‬‬
‫ﺃ ـ ﻣﱰﻟﺘﻪ ﻭﺭﺋﺎﺳﺘﻪ ﻭﺍﺣﺘﺮﺍﻣﻪ‪:‬‬
‫ﺗﻘﻮﻝ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻟﻠﺸﻌﺐ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ " :‬ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻥ ﲢﺒـﻮﺍ ﺍﻷﺳـﻘﻒ‬
‫ﻛﺄﺏ‪ ،‬ﻭﲣﺎﻓﻮﻩ ﻛﻤﻠﻚ‪ ،‬ﻭﺗﻜﺮﻣﻮﻩ ﻛﺴﻴﺪ "‪ .‬ﻭﺗﻘﻮﻝ ﻋﻨﻪ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ " :‬ﻫﺬﺍ ﻭﺍﺳﻄﺔ‬
‫ﺍﻟﻠﱠﻪ ﻣﻌﻜﻢ ﳋﺪﻣﺘﻪ‪ .‬ﻫﺬﺍ ﻫﻮ ﺃﺑﻮﻛﻢ ﺑﻌﺪ ﺍﻟﻠﱠﻪ ‪ ...‬ﻫﺬﺍ ﻫﻮ ﺭﺋﻴﺴﻜﻢ ﻭﻣﻘﺪﻣﻜﻢ‪ .‬ﻫـﺬﺍ ﻫـﻮ‬
‫ﻣﻠﻜﻜﻢ ﻭﺷﺠﺎﻋﻜﻢ‪ .‬ﻫﺬﺍ ﻫﻮ ﺣﺎﻛﻢ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻦ ﻗﺒﻞ ﺍﻟﻠﱠﻪ ﺍﳊﻘﱠﺎﱐ‪ .‬ﻭﻫـﻮ ﻳﺴـﺘﺤﻖ‬
‫ﻣﻨﻜﻢ ﺃﻥ ﺗﻌﻄﻮﻩ ﺍﻟﻜﺮﺍﻣﺔ ‪ ...‬ﻟﻴﺒﺪﺃ ﺍﻷﺳﻘﻒ ﺃﻥ ﳚﻠﺲ ﻗﺪﺍﻣﻜﻢ‪ ،‬ﻛـﻲ ﻳﺴـﺘﺤﻖ ﻛﺮﺍﻣـﺔ‬
‫ﻭﺩﺭﺟﺔ ﺇﳍﻴﺔ‪ ،‬ﻟﲑﻋﻰ ﺍﻟﺸﻌﺐ ﻭﻳﺮﺃﺱ ﻛﻞ ﺍﻟﺸﻌﺐ ‪." ..‬‬
‫ﻭﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﺗﻮﺟﻪ ﺍﻟﻜﻼﻡ ﻟﻸﺳﻘﻒ ﻫﻜﺬﺍ‪ " :‬ﻣﱰﻟﺘـﻚ ﻭﺭﺗﺒﺘـﻚ‪ ،‬ﻓﺈﻧـﻚ‬
‫ﺍﻟﺮﺍﻋﻲ ﺍﻟﺼﺎﱀ ﺑﲔ ﺍﻟﻨﺎﺱ‪ .‬ﻓﺈﺫﺍ ﺗﺮﺃﺳﺖ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ـ ﻭﺍﳌﻠﻮﻙ ﻭﺍﻟﺮﺅﺳـﺎﺀ ﻭﺍﻟﻜﻬﻨـﺔ‬
‫ﻭﺍﻵﺑﺎﺀ ﻭﺍﻷﻭﻻﺩ ﻭﺍﳌﹸﻌﻠﱢﻤﲔ ﻭﻛﻞ ﻣَﻦ ﰲ ﻃﺎﻋﺘﻚ ـ ﻓﺈﺟﻠﺲ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺑﺸﱢـﺮ ﺑﺎﻟﻜﻠﻤـﺔ‪،‬‬
‫ﺴﻠﻄﺎﻥ ﻛﻤﺜﻞ ﺍﻟﻠﱠﻪ "‪.‬‬
‫ﺇﺫ ﻟﻚ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻥ ﺗﺪﻳﻦ ﺍﳋﻄﺎﺓ "‪ " .‬ﺍﺣﻜﻢ ﻳﺎ ﺃﺳﻘﻒ ﺑ ُ‬
‫ﻭﺗﻘﻮﻝ ﻟﻪ ﺃﻳﻀﹰﺎ ﰲ ﻧﻔﺲ ﺍﻟﺒﺎﺏ‪ " :‬ﻻ ﳚﻮﺯ ﻟﻚ ﻳﺎ ﺃﺳـﻘﻒ ـ ﻭﺃﻧـﺖ ﺭﺃﺱ ـ ﺃﻥ‬
‫ﺗﻠﺘﻔﺖ ﺇﱃ ﺫﻧﺐ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﻤﺎﱐ ‪ ...‬ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺭﺋﻴﺴﹰﺎ ﻟﻠﺴﺎﻣﻌﲔ ﻟﻚ‪ ،‬ﻭﻻ ﲡﻌﻠـﻬﻢ‬
‫ﻳﺘﺮﺃﺳﻮﻥ ﻋﻠﻴﻚ ﻣﻦ ﺫﻭﺍﻬﺗﻢ‪ .‬ﻓﻼ ﻳﺘﺮﺃﺱ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺃﺑﻴﻪ ‪ ...‬ﻭﻻ ﺍﳌﻤﻠﻮﻙ ﻋﻠـﻰ ﻣـﻼﻩ ‪...‬‬
‫ﻭﻻ ﺍﻟﺘﻠﻤﻴﺬ ﻋﻠﻰ ﻣُﻌﻠﱢﻤﻪ‪ ،‬ﻭﻻ ﺍﳉﻨﺪﻱ ﻋﻠﻰ ﺍﳌﻠﻚ‪ ،‬ﻭﻻ ﺍﻟﻌﻠﻤﺎﱐ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ‪." ...‬‬
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‫ﻭﰲ ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﺗﻘﻮﻝ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻟﻸﺳﺎﻗﻔﺔ‪ " :‬ﺃﻧﺘﻢ ﺁﺑﺎﺀ ﺍﻟﺸﻌﺐ ﺍﻟﻌﻠﻤﺎﱐ ﺍﻟﺬﻱ‬
‫ﲢﺖ ﺃﻳﺪﻳﻜﻢ‪ ،‬ﻭﺭﺅﺳﺎﺀ ﻋﻠﻴﻬﻢ ﻭﻣﻠﻮﻙ ﻭﻣﺪﱢﺑﺮﻭﻥ‪ .‬ﺃﻧﺘﻢ ﻭﺳﺎﺋﻂ ﺍﻟﻠﱠﻪ ﻭﺃﻣﻨﺎﺅﻩ ‪." ...‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﻛﺰ ﺍﻷﺳﻘﻒ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﻣﻦ ﺍﳋﻄﻮﺭﺓ‪ ،‬ﻓﺈ ﱠﻥ ﺍﳋﻄﺄ ﰲ ﺣﻘﻪ ﻻﺑﺪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺧﻄﲑﹰﺍ ﻛﺬﻟﻚ‪ .‬ﻟﺬﻟﻚ ُﺗﺤ ﱢﺬﺭ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣـﺮ ﻓﺘﻘـﻮﻝ‪:‬‬
‫" ﻣَﻦ ﻗﺎﻝ ﻛﻠﻤﺔ ﺳﻮﺀ ﻋﻠﻰ ﺃﺳﻘﻔﻪ ﺑﻜﻼﻡ ﺃﻭ ﺑﻔﻌﻞ‪ ،‬ﳜﻄﺊ ﺇﱃ ﺍﻟﻠﱠﻪ ‪ ." ...‬ﻭﺗﺸﺮﺡ ﺧﻄﻮﺭﺓ‬
‫ﺍﳋﻄﺄ ﺇﱃ ﺍﻷﺳﻘﻒ ﺑﺄﻧﻪ " ﺇﻥ ﻛﺎﻥ ﻣَﻦ ﻳﻘﻮﻝ ﻟﻌﻠﻤﺎﱐ‪ :‬ﻳﺎ ﺭﻗﻴﻊ ﺃﻭ ﻳﺎ ﺟﺎﻫﻞ‪ ،‬ﻻ ﻳﻨﺠﻮ ﻣـﻦ‬
‫ﺍﻟﻌﻘﻮﺑﺔ ) ﻣﱴ ‪ ( 22 : 5‬ﻷﻧﻪ ﻗﺪ ﻋﻴﱠﺮ ﺍﳌﺴﻴﺢ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ِﻟﻤَﻦ ﻳﻘﻮﻝ ﻛﻠﻤﺔ ﺳﻮﺀ ﻋﻦ‬
‫ﺍﻷﺳﻘﻒ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ ﺑﻮﺿﻊ ﻳﺪﻳﻪ ﻳﺪﻓﻊ ﻟﻜﻢ ﺍﻟﺮﺏ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ‪." !! ...‬‬
‫ﻭﺗﺸﺮﺡ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺧﻄﻮﺭﺓ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻳﻀﹰﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻷﺑﻮﺓ‪ ،‬ﻓﺘﻘـﻮﻝ ﰲ ﻧﻔـﺲ‬
‫ﺍﻟﺒﺎﺏ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﻜﺘﺎﺏ ﻳﻘﻮﻝ ﻷﺟﻞ ﺁﺑﺎﺋﻚ ﺑﺎﳉﺴﺪ‪ " :‬ﺃﻛﺮﻡ ﺃﺑﺎﻙ ﻭﺃﻣﻚ ‪ ..‬ﻟﻴﻜﻮﻥ ﻟـﻚ‬
‫ﺍﳋﲑ " ) ﺗﺚ ‪ ،( 16 : 5‬ﻭ" ﻣَﻦ ﻗﺎﻝ ﻛﻠﻤﺔ ﺭﺩﻳﺌﺔ ﻋﻠﻰ ﺃﺑﻴﻪ ﺃﻭ ﺃﻣﻪ ﻣﻮﺗﹰﺎ ﳝﻮﺕ ) ﺧﺮ ‪21‬‬
‫‪ ( 17 :‬ﻓﻜﻴﻒ ﻻ ﻳﻠﺰﻣﻜﻢ ﺑﺎﻷﻛﺜﺮ ﺃﻥ ﺗﻜﺮﻣﻮﺍ ﺁﺑﺎﺀﻛﻢ ﺍﻟﺮﻭﺣـﺎﻧﻴﲔ ﻭﲢﺒـﻮﻫﻢ‪ ،‬ﻷﻬﻧـﻢ‬
‫ﺷﻔﻌﺎﺅﻛﻢ ﻋﻨﺪ ﺍﻟﻠﱠﻪ؟! ‪ ...‬ﻫﺆﻻﺀ ﺍﻵﻥ ﺧﺎﻓﻮﻫﻢ ﻭﺃﻛﺮﻣﻮﻫﻢ ﺑﻜﻞ ﻛﺮﺍﻣـﺔ‪ ،‬ﻷﻬﻧـﻢ ﻧـﺎﻟﻮﺍ‬
‫ﺳﻠﻄﺎﻥ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ﻣﻦ ﺍﻟﻠﱠﻪ ‪ ...‬ﻫﺆﻻﺀ ﺍﺟﻌﻠﻮﻫﻢ ﻋﻨﺪﻛﻢ ﻛﺮﺅﺳﺎﺀ‪ ،‬ﻭﻓﻜﺮﻭﺍ ﻓﻴﻬﻢ ﺃﻬﻧـﻢ‬
‫ﻣﻠﻮﻙ‪ ،‬ﻭﺍﺩﻓﻌﻮﺍ ﳍﻢ ﺍﳉﺰﻳﺔ ﻷﻧﻪ ﳚﺐ ﺃﻥ ﺗﻌﻮﻟﻮﻫﻢ ﻭﺃﻫﻞ ﺑﻴﺘﻬﻢ ﻣﻦ ﺃﻣﻮﺍﻟﻜﻢ‪ ) .‬ﻋﺪﺩ ‪: 18‬‬
‫‪ 12‬ـ ‪ ) ،( 20‬ﺗﺚ ‪ 3 : 18‬ـ ‪.( 5‬‬
‫ﺗﻘﻮﻝ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ " :‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻨﱠﻔﺲ ﺃﻓﻀﻞ ﻣﻦ ﺍﳉﺴـﺪ‪ ،‬ﻫﻜـﺬﺍ‬
‫ﺍﻟﻜﻬﻨﻮﺕ ﺃﻋﻠﻰ ﻣﻦ ﺍﳌﻤﻠﻜﺔ‪ ،‬ﻷﻧﻪ ﻳﺮﺑﻂ ﻣَﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ ﻭﳛﻞ ﻣَﻦ ﻳﺴﺘﺤﻖ ﺍﳌﻐﻔـﺮﺓ "‪.‬‬
‫ﻭﺗﻜﻤﻞ ﻫﺬﺍ ﺍﳌﻌﲎ ﺫﺍﺗﻪ ﰲ ﺍﻻﺏ ‪ 32‬ﻓﺘﻘﻮﻝ‪ " :‬ﺇﻥ ﻛﺎﻥ ﻣَﻦ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﻠـﻚ ﻳﺴـﺘﺤﻖ‬
‫ﺍﻟﻌﻘﻮﺑﺔ ﻭﻟﻮ ﻛﺎﻥ ﺍﺑﻨﻪ ﺃﻭ ﺻﺪﻳﻘﻪ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﻷﻛﺜﺮ ﻣَﻦ ﻳﻘﻮﻡ ﻋﻠـﻰ ﺍﻟﻜﻬﻨـﺔ؟ ﻭﻛﻤـﺎ ﺃﻥ‬
‫ﺍﻟﻜﻬﻨﻮﺕ ﺃﻋﻠﻰ ﻣﻦ ﺍﳌﻤﻠﻜﺔ ‪ ..‬ﻫﻜﺬﺍ ﻋﻘﻮﺑﺔ ﻣَﻦ ﳚﺴﺮ ﺃﻥ ﻳﻘﺎﻭﻣﻪ ﺃﻛﺜﺮ ﻣﻦ ﻋﻘﻮﺑـﺔ ﻣَـﻦ‬
‫ﻳﻘﺎﻭﻡ ﺍﳌﻤﻠﻜﺔ "‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﻋﻦ ﺭﺟﺎﻝ ﺍﻟﻜﻬﻨﻮﺕ ﻋﻤﻮﻣﺎﹰ‪ ،‬ﻓﻜﻢ ﺑﺎﻷﻭﱃ ﺍﻷﺳﻘﻒ ﺍﻟﺬﻱ‬
‫ﻫﻮ ﺭﺋﻴﺲ ﻛﻬﻨﺔ؟!‬
‫ﺏ ـ ﺷﺮﻭﻁ ﺍﻷﺳﻘﻒ ﻭﺻﻔﺎﺗﻪ‪:‬‬
‫ﻳﻘﺎﺑﻞ ﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺃﻋﻄﻰ ﻟﻸﺳﻘﻒ‪ ،‬ﺍﺷﺘﺮﺍﻁ ﺻﻔﺎﺕ ﻋﺎﻟﻴـﺔ ﻓﻴـﻪ‬
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‫ﺗﺮﻓﻌﻪ ﺇﱃ ﺩﺭﺟﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻘﺪﺍﺳﺔ‪ ،‬ﺣﱴ ﳝﻜﻨﻪ ﺃﻥ ﻳﺴﺘﺨﺪﻡ ﻫﺬﺍ ﺍﻟﺴـﻠﻄﺎﻥ ﺍﻟﻮﺍﺳـﻊ ﰲ‬
‫ﺽ ﳛﻜـﻢ ﺑـﲔ‬ ‫ﻏﲑ ﺧﻄﺄ ﺃﻭ ﺗﺼﻠﻒ ﰲ ﻛﻞ ﻧﺎﺣﻴﺔ ﻣﻦ ﻧﻮﺍﺣﻴﻪ‪ :‬ﺳﻮﺍﺀ ﰲ ﻭﻇﻴﻔﺘﻪ ﻛﻘـﺎ ٍ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﻣُﺪﺑﱢﺮ ﻳﺘﺼﺮﱠﻑ ﰲ ﻣﺎﻝ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﺃﻭ ﻣُﻌﻠﱢـﻢ ﻳﺜﻘـﻒ ﺍﻟﺸـﻌﺐ ﻭﳛﻤﻴـﻪ ﻣـﻦ‬
‫ﺍﻟﺒﺪﻉ ‪ ...‬ﺍﱁ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺍﺷﺘﺮﻃﺖ ﻓﻴﻪ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺃﻥ ﻳﻜﻮﻥ‪ " :‬ﺭﺅﻭﻓﺎﹰ‪ ،‬ﺭﺣﻴﻤﺎﹰ‪ ،‬ﺑﻼ ﺷﺮ‪ ،‬ﺫﺍ ﺳﻼﻣﺔ‪،‬‬
‫ﲰﺎﻋـﹰﺎ "‬
‫ﻻ ُﻳﻘﺎﺗﻞ ﺃﺣﺪﹰﺍ " ﻭﺃﻧﻪ " ﻻ ﻳﻜﻮﻥ ﻏﻀﻮﺑﹰﺎ ﻭﻻ ﺣﺮﻭﻧﺎﹰ‪ ،‬ﻭﻻ ﺻﺎﺣﺐ ﻭﻗﻴﻌﺔ‪ ،‬ﻭﻻ ﱠ‬
‫ﻭﺃﻥ ﻳﻜﻮﻥ ﺃﻳﻀﹰﺎ " ﺣﻜﻴﻤﺎﹰ‪ ،‬ﻣﺘﻮﺍﺿﻌﺎﹰ‪ ،‬ﻻ ﻳُﺤﺎﰊ‪ ،‬ﻭﻻ ﳛﺘﺸـﻢ ﻣـﻦ ﻏـﲏ‪ ،‬ﻭﻻ ﻳﺄﺧـﺬ‬
‫ﺑﺎﻟﻮﺟﻮﻩ " ) ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺍﻟﺒﺎﺏ ‪ .( 36‬ﻟﻌ ﹼﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﳎﺘﻤﻌـﺔ ﺗﺴـﺎﻋﺪﻩ ﻋﻠـﻰ‬
‫ﺽ ﺣﱴ ﻻ ﻳﻈﻠﻢ ﺃﺣﺪﹰﺍ‪.‬‬
‫ﻋﻤﻠﻪ ﻛﻘﺎ ٍ‬
‫ﺃﻣﱠﺎ ﻋﻦ ﺻﻔﺎﺗﻪ ﺍﻟﱵ ﺗﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻓﻘﺪ ﺍﺷﺘﺮﻁ ﰲ ﺍﻟﺒـﺎﺏ ﺍﻟﺜﺎﻟـﺚ ﺃﻧـﻪ‬
‫" ﻳﻜﻮﻥ ﳑﻠﻮﺀﹰﺍ ﻣﻦ ﻛﻞ ﺗﻌﻠﻴﻢ‪ ،‬ﺃﺩﻳﺒﺎﹰ‪ ،‬ﺩﺭﺏ ﺍﻟﻠﺴـﺎﻥ ‪ ...‬ﺣـ ّﻲ ﺍﻟﻘﻠـﺐ ﰲ ﺍﻟﺘﻌﻠـﻴﻢ "‪.‬‬
‫ﻭﺍﺷﺘﺮﻁ ﰲ ﺍﻟﺒﺎﺏ ‪ 36‬ﺃﻧﻪ ﻳﻜﻮﻥ ﺣﻜﻴﻤﹰﺎ ‪ ..‬ﻋﺎﺭﻓﹰﺎ ﺑﺎﻟﺴﺮﺍﺋﺮ ﺟﻴﺪﹰﺍ "‪.‬‬
‫ﺃﻣﱠﺎ ﻋﻦ ﻧﺴﻜﻪ ﻭﻋﺪﻡ ﳏﺒﺘﻪ ﻟﻠﻤﺎﻝ ﻓﻘﺪ ﺍﺷﺘﺮﻁ ﻓﻴﻪ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﺃﻥ ﻳﻜﻮﻥ " ﻏـﲑ‬
‫ﻣُﺤﺐ ﻟﻠﺮﺑﺢ ﺍﻟﻔﺎﺩﺡ‪ ،‬ﻭﻻ ﻣُﺤﱠﺒﹰﺎ ﻟﻠﻜﺜﺮﺓ‪ ،‬ﻭﻻ ﳛـﺐ ﺍﻟﻨﺼـﻴﺐ ﺍﻷﻛـﱪ ‪ ..‬ﻭﻻ ﻳﻜـﻮﻥ‬
‫ﻣﺸﺘﻬﻴﺎﹰ‪ ،‬ﻭﻻ ﻣُﺤﱠﺒﹰﺎ ﻟﻠﺪﻳﻨﺎﺭ ‪ ..‬ﻭﻻ ﺗﻜﻮﻥ ﺳـﲑﺗﻪ ﺍﻟﺘﻠـﺬﺫ‪ ،‬ﻭﻻ ﻳﺄﻛـﻞ ﺷـﻴﺌﹰﺎ ﳐﺘـﺎﺭﺍﹰ‪،‬‬
‫ﻭﻻ ﻳﻜﻮﻥ ﻛﺜﲑ ﺍﻟﻨﻔﻘﺔ "‪ .‬ﻛﻤﺎ ﺫﻛﺮ ﰲ ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﺃﻧﻪ‪ " :‬ﻟﻴﻜﻦ ﺍﻷﺳﻘﻒ ﻳﻨﺎﻝ ﻃﻌﺎﻣـﻪ‬
‫ﻭﻛﺴﺎﺀﻩ ﺑﻘﺪﺭ ﺍﻟﻜﻔﺎﻑ‪ ،‬ﻛﻤﺎ ﻳﻠﻴﻖ ﺑﺎﳊﺎﺟﺔ ﻭﺍﻟﻌﻔﺎﻑ‪ .‬ﻭﻻ ﻳﻨﺎﻝ ﻣﻦ ﻣﺎﻝ ﺑﻴﻌﺔ ﺍﻟﺮﺏ ﻛﺄﻧﻪ‬
‫ﻟﻪ ﺭﺃﺱ ﻣﺎﻝ ﺑﻞ ﺑﻘﺪﺭ ﻷﻥ ﺍﻟﻔﺎﻋﻞ ﻣﺴﺘﺤﻖ ﺃﺟﺮﺗﻪ‪ .‬ﻭﻻ ﻳﻜـﻮﻥ ﻣﺴـﺮﻓﺎﹰ‪ ،‬ﻭﻻ ﻳﺸـﺘﻬﻲ‬
‫ﻭﻻ ﻳﺰﻳﻦ ﺛﻴﺎﺑﻪ ﺑﻞ ﻳﻨﺎﻝ ﻣﺎ ﻫﻮ ﻗﻴﺎﻡ ﻟﻠﺠﺴﺪ ﻻ ﻏﲑ "‪ .‬ﻭﺍﺷﺘﺮﻁ ﺍﻟﺒﺎﺏ ‪ 36‬ﰲ ﺍﻷﺳﻘﻒ ﺃﻧﻪ‬
‫" ﻻ ﳛﺐ ﺍﻟﻔﻀﺔ‪ ،‬ﻭﻻ ﻳﺘﻌﻠﱠﻖ ﻬﺑﺎ ﺑﺴﺒﺐ ‪ ...‬ﻭﻳﻜﻮﻥ ﺭﺣﻮﻣﹰﺎ ﻣُﺤﱠﺒﹰﺎ ﻟﻠﻔﻘﺮﺍﺀ "‪.‬‬
‫ﻭﺷﺮﺡ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ ﺃﳘﻴﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺳﻘﻒ ﻣﺴﺎﳌﹰﺎ ﺃﻭ " ﺫﺍ ﺳﻼﻣﺔ " ﻓﻘﺎﻝ‪ " :‬ﺇﻥ‬
‫ﻛﺎﻥ ﺍﻷﺳﻘﻒ ﻳﺴﺄﻝ ﺃﻥ ﲢﻞ ﺍﻟﺴﻼﻣﺔ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻴﻪ ﺑﺎﻷﻛﺜﺮ ﺃﻥ ﻳﻜﻮﻥ ﻫـﻮ‬
‫ﻓﻴﻬﺎ ‪." !!...‬‬
‫ﻭﺍﺷﺘﺮﻁ ﻓﻴﻪ ) ﺍﻟﺒﺎﺏ ‪ ( 36‬ﺃﻧﻪ ﻳﻜﻮﻥ " ﺑﻼ ﻋﻴﺐ "‪ ،‬ﻭﺍﺷﺘﺮﻁ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﺃﻧـﻪ‬
‫ﻳﻜﻮﻥ " ﺑﻼ ﻭﺟﺪ ﻭﻻ ﻋﻠﱠﺔ ‪ ...‬ﻃﺎﻫﺮﹰﺍ ﻣﻦ ﻛﻞ ﺷﺮ "‪.‬‬
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‫ﻭﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﻟﻪ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﺻﻔﺎﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﺭ ﱠﻛﺰ ﺍﻟﻜﻞ ﰲ ﻋﺒﺎﺭﺓ ﻭﺍﺣﺪﺓ ﺟﺎﻣﻌﺔ‬
‫ﻭﻫﻰ " ﻛﻞ ﺍﳋﺼﺎﻝ ﺍﳊﺴﻨﺔ ﺍﻟﱵ ﰲ ﺍﻟﻨﺎﻣﻮﺱ‪ ،‬ﻓﻠﻴﻘﺘﻨﻴﻬﺎ ﺍﻷﺳـﻘﻒ ﻟﻨﻔﺴـﻪ "‪ .‬ﻭﺷـﺮﺡ‬
‫ﺃﳘﻴﺔ ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ ﺍﻟﻘﺪﻭﺓ ﺑﺄﻧﻪ " ﺇﺫ ﺭﺃﻯ ﺍﳋﺎﻃﺊ ﺃﻥ ﺍﻷﺳﻘﻒ ﻭﺍﻟﺸﻤﺎﺱ ﻃـﺎﻫﺮﺍﻥ ﻣـﻦ‬
‫ﺍﻟﻌﻴﺐ‪ ،‬ﻭﺭﺃﻯ ﺍﻟﺮﻋﻴﺔ ﺃﻳﻀﹰﺎ ﻃﺎﻫﺮﺓ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳚﺴﺮ ﺃﻥ ﻳﺪﺧﻞ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﱵ ﻟﻠﱠﻪ ﻭﺳـﲑﺗﻪ‬
‫ﺗﺒﻜﺘﻪ ‪ ..‬ﻷﺟﻞ ﻫﺬﺍ ﻳﺎ ﺃﺳﻘﻒ‪ ،‬ﺃﻗﻢ ﻧﻔﺴﻚ ﻃﺎﻫﺮﹰﺍ ﰲ ﻛﻞ ﺃﻓﻌﺎﻟﻚ‪.‬‬
‫ﺟـ ـ ﺳﻦ ﺍﻷﺳﻘﻒ‪:‬‬
‫ﻧﻮﻗﺶ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‪ .‬ﺣﻴﺚ ﺫﹸ ِﻛ َﺮ ﻋﻦ ﺍﻷﺳﻘﻒ ﺃﻧﻪ‬
‫" ﻻ ﻳﻜﻮﻥ ﻋﻤﺮﻩ ﺩﻭﻥ ﺍﳋﻤﺴﲔ‪ ،‬ﻟﻜﻲ ﻳﻮﺟﺪ ﻋﻠﻰ ﺑﻴﺘﻪ ﺟﻴﺪﹰﺍ ‪ ،‬ﻗﺪ ﻫﺮﺏ ﻣـﻦ ﻣﺮﺍﺗـﺐ‬
‫ﺍﻟﺼﺒﺎ ﻭﺃﺑﺎﻃﻴﻞ ﺍﻟﱪﺍﻧﻴﲔ "‪.‬‬
‫ﻭﺑﻌﺪ ﻋﺮﺽ ﺍﳌﻮﺿﻮﻉ ﻣﻦ ﻧﻮﺍﺡ ﻛﺜﲑﺓ ﺧﻔﺾ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻣﻦ ﺍﻟﺴﻦ ﺇﱃ ﺃﺭﺑﻌﲔ‪.‬‬
‫ﻓﻮﺭﺩ ﰲ ﻧﻔﺲ ﺍﻟﺒﺎﺏ‪ " :‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳُﻘﺪﻡ ﺃﺳﻘﻔﹰﺎ ﻣـﻦ ﻛـﺎﻥ ﺩﻭﻥ ﺍﻷﺭﺑﻌـﲔ ﺳـﻨﺔ‪،‬‬
‫ﻷ ﱠﻥ ﻣﻮﺳﻰ ﻣﺎ ﺧﻮﻃﺐ ﺇ ﱠﻻ ﰲ ﺍﻷﺭﺑﻌﲔ ﻣﻦ ﻋﻤﺮﻩ "‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺭﺍﻋﺖ ﺍﻋﺘﺒﺎﺭﺍﺕ ﺃﺧﺮﻯ ﺳﻮﺍﺀ ﻣـﻦ ﺟﻬﺔﻛﺮﺳـﻲ ﺍﻷﺳـﻘﻔﻴﺔ‬
‫ﺃﻭ ﻣﺆﻫﻼﺕ ﺍﳌﺮﺷﺢ ﻟﻪ‪ .‬ﻓﺬﻛﺮﺕ ﺃﻧﻪ " ﺇﻥ ﻛﺎﻥ ﺍﳌﻮﺿﻊ ﺃﻭ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺬﻱ ﺧﻼ ﺻـﻐﲑﺍﹰ‪،‬‬
‫ﻭﱂ ﻳُﻮﺟﺪ ﺇﻧﺴﺎﻥ ﻛﺒﲑ ﰲ ﺳﻨﻪ ﻳُﺸﻬﺪ ﻟﻪ ﺑﺄﻧﻪ ﺣﻜﻴﻢ ﻟﻴﺠﻠﺲ ﻋﻠـﻰ ﻛﺮﺳـﻲ ﺍﻷﺳـﻘﻔﻴﺔ‪،‬‬
‫ﺑﻞ ﻭﺟﺪﻭﺍ ﻫﻨﺎﻙ ﻭﺍﺣﺪﹰﺍ ﻧﺎﻗﺼﹰﺎ ﰲ ﺳﻨّﻪ ﻋﻦ ﺍﳊﺪ ﻳُﺸﻬﺪ ﻟﻪ ﻣﻦ ِﻗﺒَﻞ ﻣَـﻦ ﻳﺴـﻜﻦ ﻣﻌـﻪ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﺴﺘﺤﻖ ﺍﻷﺳﻘﻔﻴﺔ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﻇﻬﺮ ﰲ ﺷﺒﻮﺑﻴﺘﻪ ﺃﻓﻌﺎﻝ ﺍﻟﺸـﻴﺦ ﺑﺒﺸﺎﺷـﺔ ﻭﺗﺮﺗﻴـﺐ‪.‬‬
‫ﻫﺬﺍ ﳚﺐ ﺃﻥ ﳚﺮﺑﻮﻩ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻛﻤﺎ ﻳﺸﻬﺪﻭﻥ ﻟﻪ ﻳﻘﺴﻤﻮﻧﻪ ﺑﺴﻼﻡ‪.‬‬
‫ﻭﺩﺍﻓﻌﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻋﻦ ﲡﺎﻭﺯ ﺷﺮﻁ ﺍﻟﺴﻦ ﺑﺄﻥ " ﺳﻠﻴﻤﺎﻥ ﺍﳌﻠﻚ ﻣﻠﻚ ﻋﻠـﻰ ﺑـﲏ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻭﻫﻮ ﺍﺑﻦ ﺍﺛﻨﱵ ﻋﺸﺮ ﺳﻨﺔ ) ‪1‬ﺃﻱ ‪ ( 1 : 29‬ﻭﻳﻮﺷﻴﺎ ﺍﳌﻠﻚ ﻣﻠﻚ ﻭﻫﻮ ﺍﺑﻦ ﲦـﺎﱐ‬
‫ﺳﻨﲔ ﺑﻌﺪﻝ ﻫﻜﺬﺍ ) ‪2‬ﻣﻞ ‪... ( 1 : 22‬‬
‫ﻭﻫﻜﺬﺍ ﺭﻛﱠﺰﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﻻﻫﺘﻤﺎﻡ ﲟﺆﻫﻼﺕ ﺍ ﹸﳌﻘ ﱠﺪﻡ ﻟﻸﺳﻘﻔﻴﺔ ﻻ ﺑﺴﱢﻨﻪ‪ ،‬ﻓﻘﺎﻟـﺖ‬
‫ﺃﺧﲑﹰﺍ‪" :‬ﻭﺇﻥ ﻛﺎﻥ ﺻﻐﲑﹰﺍ ﺃﻭ ﻛﺒﲑﺍﹰ‪ ،‬ﻓﻠﻴﻜﻦ ﺑﺎﺷﹰﺎ ﻣﺘﻮﺍﺿﻌﹰﺎ ﻫﺎﺩﺋﹰﺎ ‪ ...‬ﺍﱁ "‪.‬‬
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‫ﺩ ـ ﺯﻭﺍﺝ ﺍﻷﺳﻘﻒ‪:‬‬
‫ﻼ ﻻﻣـﺮﺃﺓ‬ ‫ﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﺃﻧﻪ " ﳚﺐ ﻟﻸﺳﻘﻒ ﺃﻥ ﻳﻜﻮﻥ ﻫﻜﺬﺍ‪ ،‬ﻗﺪ ﺻﺎﺭ ﺑﻌ ﹰ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﻗﺪ ﺍﻫﺘﻢ ﺑﺄﻫﻞ ﺑﻴﺘﻪ ﺟﻴﺪﹰﺍ ‪ ..‬ﻭﺍﻣﺮﺃﺗﻪ ﻣﺆﻣﻨﺔ ﻫﺎﺩﺋـﺔ ‪ ...‬ﻭﺇﻥ ﻛـﺎﻥ ﻟـﻪ ﺃﻭﻻﺩ‪،‬‬
‫ﻳﻜﻮﻥ ﻗﺪ ﺭﺑﱠﺎﻫﻢ ﲞﻮﻑ ﻭﻋﻠﱠﻬﻢ ﳐﺎﻓﺔ ﺍﻟﻠﱠﻪ‪ .‬ﻓﻠﻴﻨﻈﺮ ﺇﻥ ﻛﺎﻥ ﺃﻫﻞ ﺑﻴﺘﻪ ﻃﺎﺋﻌﲔ ﻟـﻪ ﺑﻔـﺰﻉ‬
‫ﻭﺣﻴﺎﺀ ‪ ...‬ﻷﻧﻪ ﺇﻥ ﻛﺎﻥ ﺃﻗﺮﺑﺎﺅﻩ ﺑﺎﳉﺴﺪ ﻣﻘﺎﻭﻣﲔ ﻟﻪ ﺃﻭ ﻏﲑ ﺭﺍﺿﲔ ﻋﻨﻪ‪ ،‬ﻓﻜﻴﻒ ﻳﻜـﻮﻥ‬
‫ﺍﳋﺎﺭﺟﻮﻥ ﻳﻄﻴﻌﻮﻧﻪ ﺇﺫ ﺃﻟﺰﻣﻮﻩ؟ "‪.‬‬
‫ﻭﻟﻜﻦ ﺍﺷﺘﺮﺍﻁ ﻛﻮﻥ ﺍﻷﺳﻘﻒ " ﺑﻌﻞ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ "‪ ،‬ﱂ ﻳﻜﻦ ﻳﻌﲏ ﺿﺮﻭﺭﺓ ﺯﻭﺍﺟﻪ‪،‬‬
‫ﻼ ﻻﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﻓﻘﻂ‬ ‫ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﻌﲏ ﺃﻧﻪ ﰲ ﺣﺎﻝ ﺳﻴﺎﻣﺔ ﺃﺳﻘﻒ ﻣﺘﺰﻭﺝ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌ ﹰ‬
‫ﻓﻼ ﳚﻮﺯ ﺳﻴﺎﻣﺔ ﻣَﻦ ﺗﺰﻭﺝ ﺛﺎﻧﻴﺔ ﺑﻌﺪ ﺗﺮﻣﻠﻪ‪ .‬ﻭﻟﻜﻦ ﺃﻓﻀـﻞ ﺍﻟﻜـﻞ ﺃﻥ ﻳﻜـﻮﻥ ﺑﺘـﻮ ﹰﻻ‪.‬‬
‫ﻭﻳﻮﺿﺢ ﻫﺬﺍ ) ﺍﻟﺒﺎﺏ ‪ ( 36‬ﻣﻦ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺇﺫ ﻭﺭﺩ ﻓﻴﻪ‪ " :‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻴﺲ ﻟﻪ ﺯﻭﺟﺔ ﻓﺠﻴﺪ‪،‬‬
‫ﻼ ﻳﺘﺄﻟﱠﻢ ﺑﻀﻌﻒ ﺍﻷﺭﻣﻠﻴﺔ "‪.‬‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﻓﻠﻴﻜﻦ ﺑﻌﻞ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﻟﺌ ﱠ‬
‫ﻫـ ـ ﺗﺰﻛﻴﺘﻪ ﻭﺳﻴﺎﻣﺘﻪ‪:‬‬
‫ﺺ ﺍﻟﺒﺎﺏ ‪ 36‬ﻋﻠﻰ ﺃﻧﻪ " ﻓﻠﻴﻘﻢ ﺍﻷﺳﻘﻒ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻟﺸﻌﺐ ﻛﻠﻪ ﺇﻳﱠـﺎﻩ ﻛﻤﺸـﻴﺌﺔ‬ ‫ﻧ ﱠ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ "‪ .‬ﻭﺃﻧﻪ " ﻳُﻘﺎﻡ ﰲ ﻳﻮﻡ ﺍﻷﺣﺪ‪ ،‬ﻭﻛـﻞ ﺍﻟﻨـﺎﺱ ﻣﺘﻔﻘـﻮﻥ ﻋﻠـﻰ ﺇﻗﺎﻣﺘـﻪ‪،‬‬
‫ﻭﻛﻞ ﺍﻟﺸﻌﺐ ﻭﺍﻟﻜﻬﻨﺔ ﻳﺸﻬﺪﻭﻥ ﻟﻪ "‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺒﺎﺏ ‪ " :34‬ﻧﺄﻣﺮﻛﻢ ﺃﻥ ﺗﻘﺴﻤﻮﺍ ﺍﻷﺳﻘﻒ ﻣﻦ ﺛﻼﺛﺔ ﺃﺳﺎﻗﻔﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻟﻠﻀﺮﻭﺭﺓ ﻓﻤﻦ ﺃﺳﻘﻔﲔ‪ .‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳُﻘﺴﻢ ﻟﻜﻢ ﺃﺳﻘﻒ ﻣﻦ ﺃﺳـﻘﻒ ﻭﺍﺣـﺪ ‪ ...‬ﺃﻣﱠـﺎ‬
‫ﺍﻟﻘﺴﻮﺱ ﻭﺍﻟﺸﻤﺎﻣﺴﺔ ﻓﻠﻴﻘﺴﻤﻬﻢ ﺃﺳﻘﻒ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﻘﻴﺔ ﺍﻹﻛﻠﲑﻭﺱ "‪.‬‬
‫ﺃﻣﱠﺎ ﻋﻦ ﻃﻘﺲ ﺍﻟﺮﺳﺎﻣﺔ‪ ،‬ﻓﻘﺪ ﻭﺭﺩﺕ ﺻﻠﻮﺍﺕ ﻛﺜﲑﺓ ﰲ ﺍﻟﺒﺎﺏ ‪ .36‬ﻭﺃﻭﻝ ﺫﻟـﻚ‬
‫ﻗﻴﻞ‪ " :‬ﻭﺍﻷﺳﺎﻗﻔﺔ ﺍﻟﺬﻳﻦ ﳛﻀﺮﻭﻥ ﻟﻮﺿﻊ ﺍﻟﻴﺪ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻴﻐﺴـﻠﻮﺍ ﺃﻳـﺪﻳﻬﻢ ﰒ ﻳﻘﺴـﻤﻮﻩ‪،‬‬
‫ﻭﺍﻟﺸﻌﺐ ﻗﻴﺎﻡ ﺑﺴﻜﻮﻥ ﻭﺧﻮﻑ ‪ ..‬ﻭﻳﻀﻊ ﺍﻷﺳﺎﻗﻔﺔ ﺃﻳﺪﻳﻬﻢ ﻋﻠﻴﻪ ﻗﺎﺋﻠﲔ‪ :‬ﺇﻧﻨﺎ ﻧﻀﻊ ﺃﻳـﺪﻳﻨﺎ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺨﺘﺎﺭ ﺍﻟﻌﺒﺪ ﺍﻟﺬﻱ ﻟﻠﱠﻪ‪ ،‬ﺑِﺎﺳﻢ ﺍﻵﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ ،‬ﻹﻗﺎﻣﺘﻪ ﰲ ﺭﺗﺒﺘـﻪ‬
‫ﺍﻟﺼﺎﳊﺔ ‪ ......‬ﺍﱁ " ‪ ....‬ﻭﻳﻘﻮﻝ ﺍﻟﺸﻌﺐ ﻛﻠﻪ ﺁﻣﲔ ‪." ...‬‬
‫ﻭﻣﻦ ﺑﻌﺪ ﻫﺬﺍ ﻓﻠُﻴﻘﱢﺒﻠﻪ ﺍﻷﺳﺎﻗﻔﺔ‪ ،‬ﻭﻳﻘﻮﻝ ﻛﻞ ﺍﻹﻛﻠﲑﻭﺱ ﻭﺍﻟﺸـﻌﺐ‪ " :‬ﻣﺴـﺘﺤﻖ‬
‫ﻣﺴﺘﺤﻖ ﻣﺴﺘﺤﻖ "‪ ،‬ﻭُﻳﻘﱢﺒﻠﻮﻧﻪ ﻛﻠﻬﻢ‪ ،‬ﻭﻳﺪﻋﻮﻥ ﻟﻪ ﺑﺎﻟﺴﻼﻣﺔ‪ .‬ﰒ ﻳﻘﺮﺃﻭﻥ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻼﺋﻘـﺔ‪،‬‬
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‫ﻭﻳﻜﻤﻠﻮﻥ ﺍﻟﻘﺪﺍﺱ ﺑﺎﺷﺘﻴﺎﻕ‪ .‬ﻭﻳﺘﻨﺎﻭﻝ ﻫﻮ ﺃﻭ ﹰﻻ ﻣﻦ ﺍﻟﺴﺮﺍﺋﺮ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﰒ ﻳﻌﻄﻴﻬﻢ ﻛﻠﻬﻢ ﻣﻨﻬﺎ‬
‫ﻋﻠﻰ ﺍﻟﻄﻘﺲ ﻭﻳﺴﺮﱢﺣﻬﻢ ﺑﺴﻼﻡ‪ .‬ﻭُﻳﻌﱢﻴﺪﻭﻥ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻋﻴﺪﹰﺍ ﺭﻭﺣﺎﻧﻴﹰﺎ ‪." ...‬‬

‫ﻭ ـ ﺻﻮﻡ ﺍﻷﺳﻘﻒ ﻭﺻﻼﺗﻪ ﺑﻌﺪ ﺳﻴﺎﻣﺘﻪ‪:‬‬

‫ﺺ ﺍﻟﺒﺎﺏ ‪ 37‬ﻣﻦ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻋﻠﻰ ﺃﻧﻪ " ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﻠـﺰﻡ ﺍﻷﺳـﻘﻒ ﺍﳌـﺬﺑﺢ‪،‬‬ ‫ﻧ ﱠ‬
‫ﻼ ﻭﻬﻧﺎﺭﺍﹰ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﰲ ﺍﻟﺴـﺎﻋﺎﺕ ﺍﻟـﱵ ﺗﺼـﻠﺢ ﻟﻠﺼـﻼﺓ ﻭﻫـﻰ‪:‬‬ ‫ﻭﻳﺘﻔﺮﱠﻍ ﻟﻠﺼﻼﺓ ﻟﻴ ﹰ‬
‫ﺃﻭﻝ ﺍﻟﻠﻴﻞ ﻋﻨﺪ ﺍﻟﻨﻮﻡ‪ ،‬ﰒ ﻧﺼﻒ ﺍﻟﻠﻴﻞ‪ ،‬ﰒ ﻭﻗﺖ ﺍﻟﻐـﺪﺍﺓ ﺃﻭﻝ ﺳـﺎﻋﺔ ﻣـﻦ ﺍﻟﻨـﻬﺎﺭ ‪...‬‬
‫ﻭﺛﺎﻟﺚ ﺳﺎﻋﺔ‪ ،‬ﻭﺳﺎﺩﺱ ﺳﺎﻋﺔ‪ ،‬ﻭﺗﺎﺳﻊ ﺳﺎﻋﺔ‪ ،‬ﻭﺍﳌﺴﺎﺀ‪ .‬ﻭﺇﻥ ﺻﻠﱠﻰ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋـﻦ ﻛـﻞ‬
‫ﺍﻟﺸﻌﺐ ﰲ ﻛﻞ ﺳﺎﻋﺔ‪ ،‬ﻓﺠﻴﺪﹰﺍ ﻳﻔﻌﻞ ‪." ...‬‬
‫ﻭﺫﻛﺮ ﺍﻟﺒﺎﺏ ‪ 23‬ﺃﻧﻪ " ﳚﺘﻬﺪ ﺃﻥ ﻳﻨﺎﻝ ﻛﻞ ﻳﻮﻡ ﻣﻦ ﺍﻟﺴﺮﺍﺋﺮ ـ ﺑﻼ ﺿﺮﻭﺭﺓ ﺗﻨﺎﻟـﻪ ـ‬
‫ﻟﻜﻲ ﳛﻴﺎ ﻬﺑﺎ ‪." ...‬‬
‫ﻭﻗﺪ ﺍﺧﺘﺺ ﺍﻟﺒﺎﺏ ‪ 23‬ﻭﺍﻟﺒﺎﺏ ‪ 38‬ﺑﺎﻟﺘﺤﺪﺙ ﻋﻦ ﺻﻮﻡ ﺍﻷﺳﻘﻒ ﺑﻌـﺪ ﺳـﻴﺎﻣﺘﻪ‬
‫ﻓﺬﻛﺮ ﺃﻧﻪ ﺇﺫﺍ ﺃﻗﻴﻢ ﺃﺳﻘﻒ‪ ،‬ﻓﻠﻴﻘﻢ ﺛﻼﺛﺔ ﺃﺳﺎﺑﻴﻊ ﺻﺎﺋﻤﺎﹰ‪ ،‬ﻭﻻ ﻳﺬﻕ ﺷﻴﺌﹰﺎ ﺇﱃ ﻳـﻮﻡ ﺍﻟﺴـﺒﺖ‬
‫ﻣﻦ ﻛﻞ ﺃﺳﺒﻮﻉ‪ ،‬ﻫﺬﺍ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺃﻳﺎﻡ ﺍﳋﻤﺴﲔ‪ ،‬ﰒ ﻳﻜﻤﻞ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ﺻﻮﻣﹰﺎ ﺛﻼﺛـﺔ ﺃﻳـﺎﻡ‬
‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ ‪ ...‬ﻭﻟﻴﻜﻦ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺄﻛﻠﻪ ﺍﻷﺳﻘﻒ ﰲ ﺳﻨﺔ ﺻﻮﻣﻪ ﺧﺒﺰﹰﺍ ﻭﻣﻠﺤـﹰﺎ ﻭﺯﻳﺘـﹰﺎ‬
‫ﻼ ﻭﺑﻘﻮﻻﺕ ﺍﻷﺭﺽ‪ .‬ﻭﻻ ﻳﺬﻕ ﲬﺮﹰﺍ ‪ ..‬ﻭﺇﺫﺍ ﻣﺮﺽ ﺍﻷﺳﻘﻒ ﰲ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ﻣﺮﺿـﹰﺎ‬ ‫ﻭﻋﺴ ﹰ‬
‫ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﱂ ﻳﻘﺪﺭ ﺑﺴﺒﺒﻪ ﺃﻥ ﻳﺘﻤﻢ ﻣﺎ ﻗﻠﻨﺎﻩ‪ ،‬ﻓﻠﻴﺴﺘﻌﻤﻞ ﲰﻜﹰﺎ ﻭﲬﺮﹰﺍ ﺑﻘﺪﺭٍ‪ ،‬ﺃﻳﺎﻣـﹰﺎ ﻳﺴـﲑﺓ‪،‬‬
‫ﻟﺌﻼ ﻳﺒﻘﻰ ﻣﻠﻘﻰ ﻭﺗﻌﺪﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺳﻴﺎﺳﺘﻪ ﻭﺗﻌﻠﻴﻤﻪ "‪.‬‬
‫" ﻭﺃﻣﱠﺎ ﺑﻘﻴﺔ ﺃﻳﺎﻡ ﺣﻴﺎﺗﻪ ﻓﻴﺼﻮﻡ ﻛﻘﺪﺭﺗﻪ‪ ،‬ﻭﻳﻨﺎﻝ ﻣﻦ ﺍﻟﻄﻌـﺎﻡ ﺍﻟﻀـﺮﻭﺭﻱ ﺑﻘـﺪﺭ‪.‬‬
‫ﻼ ﻳﻘﺴﻮ ﻗﻠﺒﻪ ﻭﻳﻈﻠﻢ ﻋﻘﻠﻪ ﻭﻻ ﻳﻘـﺪﺭ‬ ‫ﻭﻻ ﻳﺄﻛﻞ ﳊﻤﹰﺎ‪ :‬ﻟﻴﺲ ﻷﻧﻪ ﺇﺫﺍ ﺃﻛﻠﻪ ﻳﺘﻨﺠﺲ‪ ،‬ﻟﻜﻦ ﻟﺌ ﹰ‬
‫ﺃﻥ ﻳﺴﻬﺮ ﺑﺮﺍﺣﺔ ‪." ...‬‬

‫ﺯ ـ ﻋﻤﻞ ﺍﻷﺳﻘﻒ ﰲ ﺍﻟﺘﻌﻠﻴﻢ‪:‬‬

‫ﻳﻨﺺ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻋﻠﻰ ﺃﻥ ﺍﻷﺳﻘﻒ " ﻳﻜﻮﻥ ﺣﻲ ﺍﻟﻘﻠﺐ ﰲ ﺍﻟﺘﻌﻠـﻴﻢ‪ :‬ﻳُﻌﻠﱢـﻢ ﰲ‬
‫ﻛﻞ ﻭﻗﺖ‪ ،‬ﻭﻳﺘﻠﻮ ﻭﻳﺪﺭﺱ ﰲ ﻛﺘﺐ ﺍﻟﺮﺏ‪ ،‬ﻭﻳﺘﺄﻣﱠﻞ ﺍﻟﻔﺼﻮﻝ‪ ،‬ﻟﻜﻲ ﻳُﻔﺴﱢﺮ ﺍﻟﻜﺘﺐ ﺑﺘﺄﻣﱡـﻞ‪،‬‬
‫ﻭﻳُﻔﺴﱢﺮ ﺍﻷﻧﺎﺟﻴﻞ‪ ،‬ﻭﻳﺘﺮﺟﻢ ﺍﻟﻨﺎﻣﻮﺱ ﻭﺍﻷﻧﺒﻴﺎﺀ "‪ .‬ﻭﻫﻜﺬ ﻳﺄﻣﺮ ﺍﻷﺳﻘﻒ‪ " :‬ﺍﻫـﺘﻢ ﺑـﺎﻟﻜﻼﻡ‬
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‫ﻳﺎ ﺃﺳﻘﻒ ‪ ...‬ﺍﺷﺒﻊ ﺷﻌﺒﻚ ﻭﺍﺭﻭﻩ ﻣﻦ ﻧﻮﺭ ﺍﻟﻨـﺎﻣﻮﺱ‪ ،‬ﻓـﻴﻐﲎ ﺑﻜﺜـﺮﺓ ﺗﻌﺎﻟﻴﻤـﻚ ‪...‬‬
‫ﺹ ﺍﻷﺳﻘﻒ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﺑﺜﺒﺎﺕ ﻭﻳﻌﻈﻬﻢ ﻟﻴﻜﻮﻧﻮﺍ ﻣﺘﺸﺒﻬﲔ ﺑﻪ "‪.‬‬ ‫ﻟﻴﻮ ِ‬
‫ﻭﻳﻨﺺ ﺍﻟﺒﺎﺏ ‪ 23‬ﻋﻠﻰ ﺃﻥ " ﻛﻞ ﻣﺎ ﻳﻌﻠﹼﻤﻪ‪ ،‬ﻓﻠﻴﺘﺬﻛﱠﺮ ﺃﻧﻪ ﻗﺪ ﻓﻌﻠﻪ ﺃﻭ ﹰﻻ ﻣـﻦ ﻗﺒـﻞ‬
‫ﺃﻥ ﻳﻌﻠﱢﻤﻪ‪ ،‬ﻟﻜﻲ ﻳﻌﺮﻑ ﻣﺎ ﻳﻘﻮﻟﻪ ﺑﻜﻞ ﺍﺳﺘﻘﺼﺎﺀ "‪.‬ﻭﻳﺸﺮﺡ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑـﻊ ﺃﳘﻴـﺔ ﺍﻟﺘﻌﻠـﻴﻢ‬
‫ﰲ ﺇﺭﺷﺎﺩ ﺍﳋﻄﺎﺓ‪ ،‬ﻭﻳﺬﻛﺮ ﺃﻧﻪ " ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﺃﻥ ﳝﺤﻮ ﺍﻟﺬﻧﺐ ﺑـﺎﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﻳﻜـﻮﻥ‬
‫ﻣﺆﺩﱢﺑﹰﺎ ﻟﻜﻞ ﺃﺣﺪ‪ ،‬ﻭﻣُﺒﺸﱢﺮﹰﺍ ﺑﺎﻟﺼﺎﳊﺎﺕ ﺍﻟﱵ ﺃﻋﺪﱠﻫﺎ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﻣﻨﺬﺭﹰﺍ ﺑﺎﻟﻐﻀﺐ ﺍﻟﺬﻱ ﻳﻜـﻮﻥ ﰲ‬
‫ﺍﻟﺪﻳﻨﻮﻧﺔ‪.‬‬
‫ﻭﻳﺒﱢﻴﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﺧﻄﻮﺭﺓ ﻋﺪﻡ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﺴـﺌﻮﻟﻴﺔ ﰲ ﺧﻄـﺄ ﻣَـﻦ‬
‫ﳜﻄﺌﻮﻥ ﻋﻦ ﺟﻬﻞ‪ .‬ﻭﻳﻨﺬﺭ ﺍﻷﺳﺎﻗﻔﺔ ﺑﺄﻧﻪ " ﺇﺫﺍ ﱂ ﺗﺮﻋﻮﺍ ﻳﺎ ﺃﺳﺎﻗﻔﺔ ﺍﻟﺸﻌﺐ ﻭﺗﺸـﻬﺪﻭﺍ ﻟـﻪ‬
‫ﺑﺎﻟﺘﻌﻠﻴﻢ‪ ،‬ﻓﺨﻄﻴﺔ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﻫﻰ ﻋﻠﻴﻜﻢ "‪.‬‬
‫ﺡ ـ ﻋﻤﻞ ﺍﻷﺳﻘﻒ ﻣﻦ ﺃﺟﻞ ﺧﻼﺹ ﺍﻷﻧﻔﺲ‪:‬‬
‫ﻣﺎ ﺃﺧﻄﺮ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﺃﻟﻘﺘﻪ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻋﻠﻰ ﺍﻷﺳﻘﻒ‪ ،‬ﺍﻟﺬﻱ ﳝﻜـﻦ‬
‫ﺗﻠﺨﻴﺼﻪ ﰲ ﻋﺒﺎﺭﺓ ﻭﺍﺣﺪﺓ ﻫﻰ‪ " :‬ﻓﻠﻴﻬﺘﻢ ﺍﻷﺳﻘﻒ ﺑﻜﻞ ﺃﺣﺪ ﻟﻴُﺨﻠﱢﺼـﻪ " ) ﺑـﺎﺏ ‪.( 4‬‬
‫ﻼ ‪..‬‬
‫ﻼ ﺛﻘﻴ ﹰ‬
‫ﻟﺬﻟﻚ ﻗﻴﻞ ﻟﻪ ﰲ ﻧﻔﺲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ " :‬ﺃﻥ ﻭﺯﺭﻙ ﻋﻈﻴﻢ ﻋﻠﻴﻚ‪ ،‬ﻭﺃﻧﺖ ﺣﺎﻣﻞ ﲪ ﹰ‬
‫ﺍﻫﺘﻢ ﺑﻜﻞ ﺃﺣﺪ‪ .‬ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﺻﺤﺎﺀ ﻣﻦ ﺍﳋﻄﻴﺔ‪ ،‬ﺍﺣﻔﻈﻬﻢ‪ .‬ﻭﺍﻟـﺬﻳﻦ ﺃﺧﻄـﺄﻭﺍ ﻋﱢﻠﻤﻬـﻢ‬
‫ﻭﺃﺩﻬﺑﻢ‪ ...‬ﺃﻧﺖ ﻋﺎﱂ ﺃﻥ ﻟﻚ ﺃﺟﺮﹰﺍ ﻋﻈﻴﻤﹰﺎ ﺇﻥ ﻓﻌﻠﺖ ﻫﺬﺍ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻋﻠﻴﻚ ﻭﺯﺭﹰﺍ ﻋﻈﻴﻤـﹰﺎ ﺇﻥ‬
‫ﺗﻮﺍﻧﻴﺖ "‪ .‬ﺃﻣﱠﺎ ﻫﺬﺍ ﺍﻟﻮﺯﺭ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺃﻭ ﻫﺬﻩ ﺍﳌﺴﺌﻮﻟﻴﺔ ﺍﳋﻄـﲑﺓ‪ ،‬ﻓﻘـﺪ ﺍﺳـﺘﻌﺎﺭﺕ ﳍـﺎ‬
‫ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻣﺎ ﻭﺭﺩ ﻬﺑﺬﺍ ﺍﻟﺸﺄﻥ ﰲ ﺳﻔﺮ ﺣﺰﻗﻴﺎﻝ ﺍﻟﻨﱯ ) ﺹ ‪ 33‬ﻭ ﺹ ‪ ،( 34‬ﻭﺧﺎﺻـﺔ‬
‫ﺗﻠﻚ ﺍﻵﻳﺔ ﺍﳌﺨﻴﻔﺔ‪ " :‬ﻓﺈﻥ ﺃﻧﺖ ﱂ ﺗﺘﻜﻠﱠﻢ ﻟُﺘﺤ ﱢﺬﺭ ﺍﳋﺎﻃﺊ ﻣﻦ ﻃﺮﻳﻘﻪ‪ ،‬ﻓﺬﻟﻚ ﺍﻟﺸﺮﻳﺮ ﳝـﻮﺕ‬
‫ﲞﻄﻴﺘﻪ‪ ،‬ﺃﻣﱠﺎ ﺩﻣﻪ ﻓﻤﻦ ﻳﺪﻙ ﺃﻃﻠﺒﻪ " ) ﺣﺰ ‪.( 8 : 33‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻌﻤﻞ ﲤﺰﺟﻪ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺑﺎﶈﺒﺔ ﻭﺍﳊﻨﺎﻥ ﺍﻷﺑﻮﻱ‪ ،‬ﻓﺘﻘﻮﻝ ﰲ ﺍﻟﺒـﺎﺏ ﺍﻟﺮﺍﺑـﻊ‪:‬‬
‫" ﻫﻜﺬﺍ ﺍﻷﺳﻘﻒ ﻓﻠﻴﺤﺐ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻛﺄﻭﻻﺩﻩ‪ ،‬ﻭﻳﻌﻈﻬﻢ ﺑﺄﺩﺏ ﺍﶈﺒﺔ‪ ،‬ﻛﺎﻟﻄﲑ ﺍﻟﺬﻱ ﳛﻀﻦ‬
‫ﺍﻟﺒﻴﺾ ﺣﱴ ﻳﺼﲑ ﻓﺮﺍﺧﹰﺎ ‪ ..‬ﻭﻳﺮﻋﻰ ﺍﻟﺸـﻌﺐ ﺑﺴـﻼﻣﺔ‪ :‬ﻳﺸـﻔﻲ ﺍﳌـﺮﻳﺾ‪ ،‬ﻭﻳﻀـﻤﺪ‬
‫ﺍﳌﻜﺴﻮﺭ‪ ...‬ﻳﻀ ّﻤﺪﻩ ﺑﺘﻌﻠﻴﻢ ﳑﻠﻮﺀ ﻋﺰﺍﺀﹰﺍ‪ ،‬ﻭﳚﻌﻠﻪ ﳜﺎﻑ ﻣﻦ ﺍﳋﻄﻴـﺔ‪ ،‬ﻭﻳﻜـﻮﻥ ﰲ ﺭﺟـﺎﺀ‬
‫ﺣﺴﻦ " ﻭﺑﻨﻔﺲ ﺍﳌﻌﲎ ﺃﻳﻀﹰﺎ ﺗﻨﺼﺢ ﺍﻷﺳﻘﻒ ﻫﻜﺬﺍ‪ " :‬ﺍﺭﻉ ﺍﻟﺮﱠﻋﻴﱠﺔ ﺑﻼ ﺿﺠﺮ ﻭﺑﻼ ﻫـﺰﺅ‪،‬‬
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‫ﻟﻴﺲ ﺑﺴﻠﻄﺎﻧﻚ ﻋﻠﻴﻬﻢ‪ ،‬ﺑﻞ ﻛﺮﺍﻉ ﺻﺎﱀ ﲡﻤﻊ ﺍﳋﺮﺍﻑ ﺇﱃ ﺣﻀﻨﻚ‪ .‬ﻛﻦ ﻃﺒﻴﺒﹰﺎ ﺻـﺎﳊﺎﹰ‪،‬‬
‫ﺑﺎﺷﺎﹰ‪ ،‬ﺑﻼ ﺩﻏﻞ ﻭﻻ ﻛﺬﺏ‪ .‬ﻭﻻ ﺗﻜﻦ ﻗﺎﺳﻴﹰﺎ ﻭﻻ ﺻﺎﺭﻣﹰﺎ ﻭﻻ ﻓﺎﻗﺪ ﺍﻟﺮﲪﺔ ﻭﻻ ﻣﺘﻌﺎﱄ ﺍﻟﻘﻠﺐ‪،‬‬
‫ﻭﻬﺗﺰﺃ ﺑﺎﻟﺸﻌﺐ ﺍﻟﺬﻱ ﲢﺖ ﻳﺪﻙ "‪.‬‬
‫ﻭﺗﻔﺼﻞ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﻧﻔﺲ ﺍﻟﺒﺎﺏ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺮﻋﻮﻱ ﻓﺘﻘﻮﻝ ﻟﻸﺳﻘﻒ‪ " :‬ﺍﻟـﺬﻱ‬
‫ﺿﻞ ﺍﺳﺄﻝ ﻋﻨﻪ‪ ،‬ﺃﻱ ﻫﺬﺍ ﺍﻟﺬﻱ ﻻ ﻳُﺮﺟﻰ ﺧﻼﺻﻪ ﻟﻜﺜﺮﺓ ﺧﻄﺎﻳﺎﻩ‪ ،‬ﻭﻻ ﺗﺪﻋﻪ ﻳﻬﻠﻚ ﺑﺎﳉﻤﻠﺔ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻣﺮﺽ ﺑﻜﺜﺮﺓ ﻏﻔﻠﺘﻪ ﻭﺗﻮﺍﻧﻴﻪ ﻭﻧﺴﻰ ﺣﻴﺎﺗﻪ‪ ،‬ﺍﻃﻠﺒﻪ ﺃﻧﺖ ﻭﻋﱢﻠﻤﻪ ﻭﺭ ﱠﺩﻩ ﻭﻋ ّﺰﻩ‪ ،‬ﻭﻋﺮﻓﻪ ﺃﻥ‬
‫ﺸﺮﻩ ﺑﺮﺟﺎﺀ ‪ ...‬ﻓﻠﻴﺤﻤﻞ ﺍﻷﺳﻘﻒ ﺇﰒ ﺫﺍﻙ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺼﻴّﺮﻩ ﺧﺎﺻﺔ ﻟـﻪ‪،‬‬ ‫ﻳﺴﺘﻴﻘﻆ‪ ،‬ﻭﺑ ﱢ‬
‫ﻭﻳﻘﻮﻝ ﻟﻠﻤﺬﻧﺐ‪ ،‬ﺍﺭﺟﻊ ﺃﻧﺖ‪ ،‬ﻭﺃﻧﺎ ﺃﻗﺒﻞ ﺍﳌﻮﺕ ﻋﻨﻚ ﻣﺜﻞ ﺳﻴﺪﻱ ﺍﳌﺴﻴﺢ ﻓﺈﻧﻪ ﻣﺎﺕ ﻋـﲏ‬
‫ﻒ ﺍﻟﺬﻳﻦ ﺿﻠﻮﺍ ﰲ ﺍﳋﻄﻴـﺔ‪،‬‬ ‫ﻭﻋﻦ ﺍﻟﻜﻞ "‪ .‬ﻭﺃﺧﲑﹰﺍ ﻓﺈﻥ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺗﻘﻮﻝ ﻟﻸﺳﻘﻒ‪ " :‬ﺍﺷ ِ‬
‫ﻛﻄﺒﻴﺐ ﺣﺮﻳﺺ‪ ،‬ﻭﺷﺮﻳﻚ ﻣﺘﺄﻟﱠﻢ ‪ ..‬ﺃﻧﺖ ﻃﺒﻴﺐ ﺃﻳﻀﹰﺎ ﻟﻜﻨﻴﺴﺔ ﺍﻟﺮﺏ‪ ،‬ﻓﺎﺩﺧﻞ ﺑﻌﻘﺎﻗﲑ ﺗﻠﻴﻖ‬
‫ﺑﻜﻞ ﺃﺣﺪ ﻟﺘﺸﻔﻴﻪ "‪.‬‬
‫ﻁ ـ ﺍﻫﺘﻤﺎﻡ ﺍﻷﺳﻘﻒ ﺑﺎﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ ﻭﺍﻟﻔﻘﺮﺍﺀ‪:‬‬
‫ﺇﻥ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﲡﻌﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻦ ﺷﺮﻭﻁ ﺍﻷﺳﻘﻒ‪ ،‬ﻓﺘﺸﺘﺮﻁ ﻓﻴﻪ‬
‫ﺃﻥ ﻳﻜﻮﻥ " ﻣﺴﺘﻘﻴﻤﺎﹰ‪ ،‬ﳏﺴﻨﹰﺎ ﺇﱃ ﺍﻷﺭﺍﻣﻞ‪ ،‬ﳏﺒﹰﺎ ﻟﻠﻐﺮﺑﺎﺀ ﻭﻣُﻌﻴﻨﺎﹰ‪ ،‬ﺟﻴﺪ ﺍﻟﺘﺪﺑﲑ‪ ،‬ﻋﺎﺭﻓـﹰﺎ ﲟَـﻦ‬
‫ﻳﺴﺘﺤﻖ ﻛﺮﺍﻣﺔ ﻛﺜﲑﺓ ﰲ ﺍﻟﺼﺪﻗﺔ "‪.‬‬
‫ﻭﺗﻔﺼّﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻓﺘﻘﻮﻝ ﰲ ﺍﻟﺒﺎﺏ ‪ " :13‬ﻭﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﻷﺳﺎﻗﻔﺔ‪ :‬ﺍﻫﺘﻤـﻮﺍ ﺑﻄﻌـﺎﻡ‬
‫ﺍﻟﻴﺘﺎﻣﻰ ﻭﻻ ﺗﺪﻋﻮﻫﻢ ﻋﺎﺟﺰﻳﻦ ﺷﻴﺌﹰﺎ ‪ ...‬ﺍﻟﻐﺮﺑﺎﺀ ﺍﻛﺮﻣﻮﺍ ﺿﻴﺎﻓﺘﻬﻢ‪ ،‬ﻭﺍﳉﻴـﺎﻉ ﺃﻃﻌﻤـﻮﻫﻢ‪،‬‬
‫ﻭﺍﻟﻌﻄﺎﺵ ﺍﺳﻘﻮﻫﻢ‪ ،‬ﻭﺍﻟﻌُﺮﺍﺓ ﺍﻛﺴﻮﻫﻢ‪ ،‬ﻭﺍﳌﺮﺿﻰ ﺯﻭﺭﻭﻫﻢ ‪ ....‬ﺍﻟﻔﱴ ﺃﻋﻄـﻮﻩ ﻋﻴﺸـﻪ ﺇﱃ‬
‫ﺃﻥ ﻳﻌﻤﻞ ﺻﻨﻌﺔ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻋﺮﻑ ﺍﻟﺼﻨﻌﺔ ﺟﻴﺪﹰﺍ ﻭﻓﻬﻤﻬﺎ ﺣﻴﻨﺌﺬ ﻳﻘﺪﺭ ﺃﻥ ﻳﺸﺘﺮﻱ ﺁﻟﺔ ﺗﻠـﻚ‬
‫ﺍﻟﺼﻨﻌﺔ‪ ،‬ﻟﻜﻲ ﻳﻌﻤﻞ ﻭﻳﻌﻮﻝ ﻧﻔﺴﻪ ﻭﻻ ﻳﺜﻘﻞ ﻋﻠﻰ ﺍﻹﺧﻮﺓ ‪ ...‬ﻬﺑـﺆﻻﺀ ﻛﻠـﻬﻢ ﺍﻫﺘﻤـﻮﺍ‪،‬‬
‫ﻭﺑﺎﻟﻴﺘﺎﻣﻰ ﻭﺑﺎﻷﻛﺜﺮ ﺣﱴ ﻻ ﻳﻌﻮﺯﻭﺍ ﺷﻴﺌﹰﺎ "‪ .‬ﻭ ِﻣﻤﱠﺎ ﻳﺴـﺘﺮﻋﻲ ﺍﻻﻧﺘﺒـﺎﻩ ﺃﻥ ﺍﻟﺪﺳـﻘﻮﻟﻴﺔ ﰲ‬
‫ﻧﻔﺲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺗﻘﻮﻝ ﻟﻸﺳﺎﻗﻔﺔ‪ " :‬ﻭﺍﻟﺸﺒﺎﻥ ﺍﻫﺘﻤﻮﺍ ﺑﺘﺰﻭﳚﻬﻢ ‪ ...‬ﻭﺍﻟﻔﺘﺎﺓ ﺍﻟﻌﺬﺭﺍﺀ ﺭﺍﻋﻮﻫﺎ‬
‫ﺇﱃ ﺃﻥ ﺗﺒﻠﻎ ﺣﺪ ﺍﻟﺘﺰﻭﻳﺞ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﺃﻋﻄﻮﻫﺎ ﻷﺥ ﻣﺆﻣﻦ "‪ .‬ﻭﻫﺬﺍ ﺍﻷﻣﺮﺍﻷﺧﲑ ﺗﻮﺟـﻪ ﺇﻟﻴـﻪ‬
‫ﺃﻧﻈﺎﺭ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﺃﻳﻀﺎﹰ‪ ،‬ﻓﺘﻘﻮﻝ ﰲ ﺍﻟﺒﺎﺏ ‪ " :12‬ﺟﻴﺪ ِﻟﻤَﻦ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﻭﻟـﺪ‪ ،‬ﺃﻥ ﻳﺄﺧـﺬ‬
‫ﻣﻨﻬﻢ ) ﺃﻱ ﻣﻦ ﺍﻷﻳﺘﺎﻡ ( ﻣَﻦ ﳚﻌﻠﻪ ﻋﻨـﺪﻩ ﰲ ﳏـﻞ ﺍﻷﻭﻻﺩ‪ .‬ﻭﻣَـﻦ ﻛـﺎﻥ ﻟـﻪ " ﺃﻭﻻﺩ‬
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‫ﻛﺜﲑﻭﻥ‪ ،‬ﺇﺫﺍ ﻗﺮﺏ ﻭﻗﺖ ﺗﺰﻭﻳﺞ ﺃﺣﺪﻫﻢ ﻳﺄﺧﺬ ﺍﻟﻔﺘﺎﺓ ﺍﻟﻌﺬﺭﺍﺀ ) ﺍﻟﻴﺘﻴﻤﺔ ( ﻭﳚﻌﻠـﻬﺎ ﻟﻮﻟـﺪﻩ‬
‫ﻼ ﻋﻈﻴﻤﹰﺎ ﺇﺫﺍ ﻓﻌﻠﺘﻤﻮﻩ‪ ،‬ﻭﺗﻜﻮﻧﻮﻥ ﺁﺑﺎﺀ ﻟﻸﻳﺘﺎﻡ ﻭﺗﻨﺎﻟﻮﻥ ﺃﺟـﺮ ﻫـﺬﻩ‬ ‫ﺯﻭﺟﺔ‪ .‬ﻫﺬﺍ ﻳﻜﻮﻥ ﻓﻌ ﹰ‬
‫ﺍﳋﺪﻣﺔ "‪.‬‬
‫ﻭﺗﻌﻮﺩ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﺍﻟﺒﺎﺏ ‪ 19‬ﻓﺘﻨﺒﻪ ﺍﻷﺳﻘﻒ ﻣﺮﺓ ﺃﺧﺮﻯ ﺇﱃ ﺧﺪﻣﺔ ﺍﻟﻔﻘﺮﺍﺀ ﻫﺬﻩ‪،‬‬
‫ﻓﺘﻘﻮﻝ‪ " :‬ﺍﻫﺘﻢ ﲝﺎﺟﺔ ﺍﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻻ ﻣـﺄﻭﻯ ﳍـﻢ‪ ،‬ﻭﺍﳌﺘﻀـﺎﻳﻘﲔ‪ ،‬ﻭﻣَـﻦ‬
‫ﻳﻠﺘﻤﺲ ﺃﻳﻀﹰﺎ ﻣﻌﻮﻧﺔ‪ .‬ﺍﺫﻛﺮ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ ﺍﻟﻔﻘﺮﺍﺀ ﲟﺎ ﻳﻌﻮﻝ ﺃﻭﻻﺩﻫـﻢ‪ ،‬ﻭﻷﺟـﻞ ﻣﻀـﺎﺩ‬
‫ﻳﻨﺎﳍﻢ "‪.‬‬
‫ﻭﺣﱴ ﺇﻥ ﻛﺎﻥ ﺍﻷﺳﻘﻒ ﻻ ﳝﻠﻚ ﺷﻴﺌﺎﹰ‪ ،‬ﻻ ﺗﻌﻔﻴﻪ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻣﻦ ﻫـﺬﻩ ﺍﳋﺪﻣـﺔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺗﻘﻮﻝ ﻟﻪ ﰲ ﺍﻟﺒﺎﺏ ‪ " :15‬ﺇﺫﺍ ﺑﻘﻴﺖ ﺃﺳﻘﻔﹰﺎ ﺑﻼ ﺷﻲﺀ‪ ،‬ﻓﻘـﻞ ﻟﻺﺧـﻮﺓ‪ .‬ﻭﺍﻟـﺬﻱ‬
‫ﲡﻤﻌﻪ ﻓﺮﻗﻪ ﻋﻠﻰ ﺍﻹﺧﻮﺓ ﺍﻷﻳﺘﺎﻡ ﻭﺍﻷﺭﺍﻣﻞ ﺑﻌﺪﻝ ‪ ....‬ﻭﻣﻦ ﺗﻌﺐ ﺍﳌﺆﻣﻨﲔ ﺍﳊﻘﻴﻘﻲ ﺍﻛﺴـﻮﺍ‬
‫ﺍﶈﺘﺎﺟﲔ ﻭﻋﻮﻟﻮﻫﻢ ‪ ...‬ﻭﳒﻮﺍ ﺍﻟﻌﺒﻴﺪ ﺍﳌﺄﺳﻮﺭﻳﻦ ﺍﳌﺮﺑﻮﻃﲔ‪ ،‬ﻭﺍﳌﺄﺧﻮﺫﻳﻦ ﻇﹰﻠﻤـﺎﹰ‪ ،‬ﻭﺍﻟـﺬﻳﻦ‬
‫ﻭﻗﻌﻮﺍ ﰲ ﺣﻜﻢ ﻷﺟﻞ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ‪ ..‬ﻳﻘﻮﻝ ﺍﻟﻜﺘﺎﺏ‪ " :‬ﺧﻠﺺ ﻣَـﻦ ﻳﺆﺧـﺬ ﻟﻴﻘﺘـﻞ‪،‬‬
‫ﻭﻻ ﺗﺘﺄﺧﺮ ﻋﻦ ﺃﻥ ﺗﺒﺘﺎﻉ ﻣَﻦ ُﻳﺴﱠﻠﻢ ﻟﻠﻤﻮﺕ "‪.‬‬
‫ﻯ ـ ﺗﺪﺑﲑ ﺍﻷﺳﻘﻒ ﳌﺎﻝ ﺍﻟﻜﻨﻴﺴﺔ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‪ " :‬ﳚﺐ ﻋﻠﻴﻜﻢ ﻳﺎ ﺇﺧﻮﺗﻨﺎ ﺃﻥ ﲢﻤﻠﻮﺍ ﻗﺮﺍﺑﻴﻨﻜﻢ‬
‫ﺇﱃ ﺍﻷﺳﻘﻒ‪ ،‬ﻓﺈﻧﻪ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ‪ ،‬ﺇﻣﱠﺎ ﻣﻦ ﺃﻳﺪﻳﻜﻢ ﻭﺇﻣﱠﺎ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻟﺸﻤﺎﻣﺴﺔ‪ .‬ﻭﻛـﺬﻟﻚ‬
‫ﺃﻳﻀﹰﺎ ﺍﻟﺒﻜﻮﺭ ﻭﺍﻟﻌﺸﻮﺭ ﻭﺍﻟﻨﺬﻭﺭ ﺍﻟﱵ ﺗﻠﺰﻣﻜﻢ‪ ،‬ﺃﺣﻀﺮﻭﻫﺎ ﺇﻟﻴﻪ ﺃﻳﻀﹰﺎ‪ .‬ﻓﺈﻧﻪ ﻳﻌـﺮﻑ ﺑﺜﺒـﺎﺕ‬
‫ﺍﳌﺘﻀﺎﻳﻘﲔ‪ ،‬ﻭﻳﺪﺑﺮ ﻭﻳﺪﻓﻊ ﻟﻜﻞ ﻭﺍﺣﺪ ﻛﻤﺎ ﳚﺐ "‪.‬‬
‫ﻭﻳﻨﺺ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ ﻋﻠﻰ ﻧﻔﺲ ﺍﻷﻣﺮ‪ ،‬ﺇﺫ ﻗﺪ ﻭﺭﺩ ﻓﻴﻪ‪ " :‬ﻭﻏﻼﺗﻜﻢ ﻭﻋﻤﻞ ﺃﻳﺪﻳﻜﻢ‬
‫ﺗﺄﺗﻮﻥ ﺇﻟﻴﻪ ﻣﻨﻬﺎ ﺑﱪﻛﺔ‪ ،‬ﻟُﻴﺒﺎ ِﺭﻙ ﻋﻠﻴﻜﻢ‪ .‬ﻭﺗﺪﻓﻌﻮﻥ ﻟﻪ ﺑﻜﻮﺭﻛﻢ ﻭﻋﺸـﻮﺭﻛﻢ ﻭﻧـﺬﻭﺭﻛﻢ‬
‫ﻭﻫﺪﺍﻳﺎﻛﻢ‪ ،‬ﺍﻟﱵ ﻫﻰ ﺃﻭﱠﻝ ﺍﳊﻨﻄﺔ ﻭﺍﳋﻤﺮ ﻭﺍﻟﺰﻳﺖ ﻭﺍﻟﻔﺎﻛﻬﺔ ﻭﺍﻟﺼﻮﻑ ﻭﻛﻞ ﺷﻲﺀ ﻳﺮﺯﻗﻜﻢ‬
‫ﺍﻟﻠﱠﻪ‪ ،‬ﻷﻧﻪ ﻛﺎﻫﻦ ﺍﻟﻠﱠﻪ‪ .‬ﻓﻴﻜﻮﻥ ﻗﺮﺑﺎﻧﻜﻢ ﻣﻘﺒﻮ ﹰﻻ ﻭﲞﻮﺭﻛﻢ ﻃﻴﺒﹰﺎ ﻟﻠﺮﺏ ﺇﳍﻜﻢ‪ ،‬ﻭُﻳﺒﺎ ِﺭﻙ ﺃﻋﻤﺎﻝ‬
‫ﺃﻳﺪﻳﻜﻢ ﻭﻳﻜﺜﺮ ﻟﻜﻢ ﺧﲑﺍﺕ ﺍﻷﺭﺽ ﺟﺪﹰﺍ "‪.‬‬
‫ﻭﻓﻴﻤﺎ ﺗﺄﻣﺮ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﻟﻌﻠﻤﺎﱐ ﺃﻥ ﳛﻀﺮ ﻋﻄﺎﻳﺎﻩ ﻭﻗﺮﺍﺑﻴﻨﻪ ﻟﻸﺳﻘﻒ‪ ،‬ﺗﺄﻣﺮﻩ ﺃﻳﻀـﹰﺎ‬
‫ﺃ ﱠﻻ ﳛﺎﺳﺒﻪ ﰲ ﻛﻴﻔﻴﺔ ﺍﻟﺘﺼﺮﱡﻑ ﻓﻴﻬﺎ‪ .‬ﻭﻫﻜﺬﺍ ﺗﺄﻣﺮﻩ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ " :‬ﺃﻧﺖ ﳚﺐ ﻋﻠﻴﻚ ﺃﻥ‬
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‫ﺗﺪﻓﻊ‪ ،‬ﻭﻫﻮ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺪﺑﺮ ﺟﻴﺪﹰﺍ ﻣﺎ ﻳﺄﺧﺬﻩ‪ .‬ﻷﻧﻪ ﺍﳌﻘﺪﻡ ﻣﻦ ﺍﻟﻠﱠـﻪ ﻟﺘـﺪﺑﲑ ﺍﻷﻋﻤـﺎﻝ‬
‫ﺍﻟﻜﻨﺴﻴﺔ ‪ ...‬ﳚﺐ ﺃ ﱠﻻ ﲢﺎﺳﺐ ﺍﻷﺳﻘﻒ‪ ،‬ﻭﺃ ﱠﻻ ﺗﺴﺄﻝ ﻋﻦ ﺗﺪﺑﲑﻩ‪ :‬ﻛﻴـﻒ ﻳﻌﻤـﻞ‪ ،‬ﺃﻭ ﰲ‬
‫ﺃﻱ ﺯﻣﺎﻥ‪ ،‬ﺃﻭ ِﻟﻤَﻦ ﻳﺪﻓﻊ‪ ،‬ﺃﻭ ﰲ ﺃﻱ ﻣﻮﺿﻊ ﻳﺪﻓﻊ‪ ،‬ﺃﻭ ﺇﻥ ﻛﺎﻥ ﻳﺪﺑﺮﻫﺎ ﺟﻴﺪﹰﺍ ﺃﻭ ﻭﺭﺩﻳﺌـﹰﺎ‪،‬‬
‫ﺃﻭ ﲟﺎ ﳚﺐ ﻟﻪ‪ .‬ﻷ ﱠﻥ ﻟﻪ ﳏﺎﺳﺒﹰﺎ ﻫﻮ ﺍﻟﺮﺏ‪ .‬ﻷ ﱠﻥ ﺍﻟﺮﺏ ﻫﻮ ﺍﻟﺬﻱ ﺩﻓﻊ ﻟـﻪ ﻫـﺬﺍ ﺍﻟﺘـﺪﺑﲑ‪،‬‬
‫ﻭﺻﻴﱠﺮﻩ ﻣﺴﺘﺤﻘﹰﺎ ﳍﺬﺍ ﺍﻟﻜﻬﻨﻮﺕ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﺎﻟﻴﺔ ﲡﻌﻞ ﳐﺎﻓﺔ ﺍﻟﻠﱠﻪ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻪ "‪.‬‬
‫ﺃﻣﱠﺎ ﻋﻦ ﺗﺪﺑﲑ ﺍﻷﺳﻘﻒ ﳍﺬﺍ ﺍﳌﺎﻝ‪ ،‬ﻓﻘﺪ ﻭﺿﱠﺢ ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﻋﻨﺼﺮﻳﻦ ﻫـﺎﻣﲔ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﻭﳘﺎ‪ :‬ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﺇﻋﻄﺎﺀ ﺍﻹﻛﻠﲑﻭﺱ ﻭﺧﺪﺍﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺣﺎﺟﺘـﻬﻢ‪.‬‬
‫ﺺ ﻋﻠﻰ ﺃﻥ " ﺍﻟﻌﺸﻮﺭ ﻭﺍﻟﺒﻜﻮﺭ ﺍﻟﱵ ﺗـﺪﻓﻊ ﻟﻠﻜﻨﻴﺴـﺔ ﻛﻮﺻـﻴﺔ‬ ‫ﻓﻤﻦ ﺟﻬﺔ ﺍﻟﺒﻨﺪ ﺍﻷﻭﱠﻝ‪ ،‬ﻧ ّ‬
‫ﺍﻟﻠﱠﻪ‪ ،‬ﻓﻠﻴﻔﺮﻗﻮﻫﺎ ﻛﺮﺟﺎﻝ ﺍﻟﻠﱠﻪ‪ .‬ﺍﻟﺬﻱ ﻳﺆﺗﻰ ﺑﻪ ﻷﺟﻞ ﺍﻟﻔﻘـﺮﺍﺀ ﻭﻟﻴﻜﻮﻧـﻮﺍ ﻭﻛـﻼﺀ ﺃﻣﻨـﺎﺀ‬
‫ﻭﻳﻌﻄﻮﻩ ﻟﻸﻳﺘﺎﻡ ﻭﺍﻷﺭﺍﻣﻞ ﻭﺍﳌﺘﻀﺎﻳﻘﲔ ﺍﻟﻐﺮﺑﺎﺀ ﻭﺍﶈﺘﺎﺟﲔ‪ ،‬ﻛﻤَﻦ ﻳﻜـﻮﻥ ﺍﻟﻠﱠـﻪ ﳛﺎﺳـﺒﻬﻢ‬
‫ﺺ ﻋﻠﻰ ﺃﻧـﻪ " ﳚـﺐ ِﻟﻤَـﻦ ﻳﺘﻔﺮﻏـﻮﻥ ﳋﺪﻣـﺔ‬ ‫ﻋﻠﻴﻪ "‪ .‬ﻭﺃﻣﱠﺎ ﻋﻦ ﺍﻟﺒﻨﺪ ﺍﻟﺜﺎﱐ‪ ،‬ﻓﻘﺪ ﻧ ﱠ‬
‫ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﺃﻥ ﻳﻨﺎﻟﻮﺍ ﻛﻞ ﺣﺎﺟﺘﻬﻢ ﻣﻨﻬﺎ ﻛﻜﻬﻨﺔ ﻭﻻﻭﻳﲔ ﻭﺧﺪﺍﻡ ﺍﻟﻠﱠﻪ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﰲ‬
‫ﻛﺘﺎﺏ ﺍﻷﺣﺼﺎﺀ ﻷﺟﻞ ﺍﻟﻜﻬﻨﺔ ) ﻋﺪﺩ ‪ 8 : 18‬ـ ‪ .( 20‬ﻭﺃﻣﱠﺎ ﻋﻦ ﺍﻟﻌـﺪﻝ ﰲ ﺍﻹﻧﻔـﺎﻕ‬
‫ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﻟﺒﻨﺪﻳﻦ‪ ،‬ﻓﻘﺪ ﻗﻴﻞ ﻓﻴﻪ‪ " :‬ﺃﻣﱠﺎ ﻣﺎﻝ ﺍﻟﺮﺏ ﻓﻼ ﺗﻔﺮﻃﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺗﺄﻛﻠﻮﻩ ﻭﺗﻨﻔﻘـﻮﻩ‬
‫ﻼ " ﻛﺎﻟﺒﻘﺮﺓ ﺍﻟـﱵ ﺗﻌﻤـﻞ ﰲ‬ ‫ﻋﻠﻴﻜﻢ ﻭﺣﺪﻛﻢ ‪ " ...‬ﻭﰲ ﺫﻟﻚ ﺿﺮﺑﺖ ﳍﻢ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻣﺜ ﹰ‬
‫ﺍﻷﻧﺪﺭ ﺑﻐﲑ ﻛﻤﺎﻣﺔ‪ :‬ﺗﺄﻛﻞ ﻣﻨﻪ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﺄﻛﻞ ﺍﻟﻜﻞ "‪.‬‬
‫ﺃﻣﱠﺎ ﺗﻮﺯﻳﻊ ﺍﻷﻧﺼﺒﺔ ﻓﻘﺪ ﺭﲰﺖ ﻟﻪ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻧﻈﺎﻣﹰﺎ ﺧﺎﺻـﺎﹰ‪ ،‬ﻓﻨﺼـﺖ ﰲ ﺍﻟﺒـﺎﺏ‬
‫ﺍﻟﺴﺎﺩﺱ ﻋﻠﻰ ﺃﻥ " ﺍﻟﺬﻱ ﻳُﺪﻓﻊ ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻷﺭﺍﻣﻞ‪ ،‬ﻓﻠﻴُـﺪﻓﻊ ﻟﻜـﻞ ﺃﺣـﺪ ﻣـﻦ‬
‫ﺍﻟﺸﻤﺎﻣﺴﺔ ﻣﺘﻀﺎﻋﻔﹰﺎ ﳎﺪﹰﺍ ﻟﻠﱠﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﺴﻮﺱ ﻷﺟﻞ ﺃﻬﻧﻢ ﻳﺘﻌﺒﻮﻥ ﰲ ﻛﻠﻤـﺔ ﺍﻟﺘﻌﻠـﻴﻢ‪،‬‬
‫ُﻳﺪﻓﻊ ﳍﻢ ﻧﺼﻴﺐ ﻣﻀﺎﻋﻒ ‪ ...‬ﺃﻣﱠﺎ ﺃﻏﻨﺴﻄﺲ ﻓﻴُﺪﻓﻊ ﻟﻪ ﻧﺼﻴﺐ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻟﻘﻴﻢ "‪.‬‬
‫ﻭﻗﺪ ﺃﻣﺮﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﻷﺳﻘﻒ ﺃ ﱠﻻ َﻳ ﹾﻘﺒﻞ ﻛﻞ ﻣﺎ ﻳُﻘﺪﱠﻡ ﺇﻟﻴﻪ‪ ،‬ﻓﻬﻨﺎﻙ ﻗﺮﺍﺑﲔ ﻭﻋﻄﺎﻳـﺎ‬
‫ﻭﺃﻣﻮﺍﻝ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﻓﻀﻬﺎ ﻭﻻ ﻳُﺪﺧﻠﻬﺎ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻭﻫﻰ ﺍﳌﻘﺪﻣـﺔ ﻣـﻦ ﺃﺷـﺨﺎﺹ‬
‫ﳒﺴﲔ ﺃﻭ ﺃﺷﺮﺍﺭ ﺃﻭ ﻏﲑ ﻣﺆﻣﻨﲔ‪ .‬ﻭﻗﺪ ﻭﺿﱠﺢ ﺍﻟﺒﺎﺏ ‪ 14‬ﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺑﺎﻟﺘﻔﺼﻴﻞ ﺇﺫ ﻭﺭﺩ‬
‫ﻓﻴﻪ‪ " :‬ﳚﺐ ﺃﻥ ﻳﻌﺮﻑ ﺍﻷﺳﻘﻒ ﻣَﻦ ﳚﺐ ﺃﻥ ﺗُﻘﺒﻞ ﻏﻠﱠﺘﻪ ﻣﻨﻪ ﻭﻣَﻦ ﻻ ﳚﺐ‪ .‬ﻭﺧﲑ ﻟـﻪ ﺃﻥ‬
‫ﺕ‬
‫ﻳﺘﺤﻔﱠﻆ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳊﺎﻧﺎﺕ ) ﺍﳋﻤﱠﺎﺭﺍﺕ ( ﻭﻟﻴﻬﺮﺏ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﺰﻧﺎﺓ‪ ،‬ﻓﻘﻞ ﻗﻴﻞ‪ :‬ﻻ ﺗﺄ ِ‬
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‫ﻟﻠﺮﺏ ﺑﺄﺟﺮﺓ ﺯﺍﻧﻴﺔ ) ﺗﺚ ‪ .( 18 : 23‬ﻭﻟﻴـﺘﺤﻔﻆ ﺃﻳﻀـﹰﺎ ﻣـﻦ ﺍﻟﻐﺎﺻـﺒﲔ ﻭﻣُﺤـﱯ‬
‫ﺍﻷﺭﺑﺎﺡ ﻭﺍﻟﻔﺴﻘﺔ‪ ،‬ﻷ ﱠﻥ ﻗﺮﺍﺑﲔ ﻫﺆﻻﺀ ﳒﺴﺔ ﺃﻣﺎﻡ ﺍﻟﻠﱠﻪ "‪ .‬ﻭﻭﺭﺩ ﺃﻳﻀﹰﺎ ﰲ ﻧﻔـﺲ ﺍﻟﺒـﺎﺏ ‪:‬‬
‫" ﺍﻫﺮﺏ ﺃﻳﻀﹰﺎ ﻳﺎ ﺃﺳﻘﻒ ِﻣﻤﱠﻦ ﻳﻀﻴﱢﻖ ﻋﻠﻰ ﺍﻷﺭﺍﻣﻠﺔ‪ ،‬ﻭ ِﻣﻤﱠﻦ ﻳﺘﻘﻮﱠﻯ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭ ِﻣﻤﱠﻦ ﳝﻸ‬
‫ﺍﻟﺴﺠﻮﻥ ﺃﻧﺎﺳﹰﺎ ﺑﻼ ﺳﺒﺐ‪ ،‬ﻭ ِﻣﻤﱠﻦ ﻳﻘﺴﻮ ﻋﻠﻰ ﻋﺒﻴﺪﻩ ‪ ...‬ﻭﻗﺮﺍﺑﻴﻨﻬﻢ ﺍﳌﺒﻐﻮﺿـﺔ ﻻ ﺗﻘﺒﻠـﻬﺎ‪.‬‬
‫ﺍﺭﻓﺾ ) ﻗﺮﺍﺑﲔ ( ﺍﻷﺷﺮﺍﺭ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺜﺎﺑﺮﻭﻥ ﻋﻠﻰ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﺻﺎﻧﻌﻲ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﺍﻟﺴـﺎﺭﻗﲔ‪،‬‬
‫ﻭﺍﻟﻌﺸﺎﺭﻳﻦ ﺍﻟﻈﻠﻤﺔ‪ ،‬ﻭﺍﳌﻀﻠﲔ ﺑﺎﳌﻴﺰﺍﻥ‪ ،‬ﻭﻣَﻦ ﻳﺄﺧﺬ ﺑﺪﻏﻞ‪ ،‬ﻭﺍﳉﻨﺪﻱ ﺍﻟﻈﺎﱂ ﺍﻟﺬﻱ ﻻ ﻳﻘﻨـﻊ‬
‫ﺑﻌﻄﻴﺘﻪ ﺑﻞ ﻳﻘﻠﻖ ﺍﻟﻔﻘﺮﺍﺀ‪ .‬ﺍﺣﺘﻔﻆ ﺃﻳﻀﹰﺎ ﻣﻦ ﻗـﺎﺗﻮﻝ‪ ،‬ﻭﻣﺴـﺘﻬﺰﺉ ﻭﳐـﺎﻟﻒ ﻟﻠﻨـﺎﻣﻮﺱ‪،‬‬
‫ﻭﻣﺜﲑ ﺍﻟﻔﺘﻨﺔ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻓﺎﻋﻞ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺍﻟﺴﻜﲑ‪ ،‬ﻭﺍﺠﻤﻟـﺪﻑ‪ ،‬ﻭﺍﳌﺆﻧـﺚ‪ ،‬ﻭﺍﳌﺮﺍﺋـﻲ‪،‬‬
‫ﻭﻣﻦ ﻛﻞ ﺷﺮﻳﺮ ﻣﻘﺎﻭﻡ ﻹﺭﺍﺩﺓ ﺍﻟﻠﱠﻪ‪ .‬ﺗﻘﻮﻝ ﺍﻟﻜﺘﺐ ﺇﻥ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﺃﺭﺟـﺎﺱ ﺃﻣـﺎﻡ ﺍﻟﻠﱠـﻪ‪.‬‬
‫ﻭ َﻣﻦ ﻳﺄﺧﺬ ﻣﻨﻬﻢ ﺷﻴﺌﹰﺎ ﻟﻴﻌﻮﻝ ﺑﻪ ﺍﻷﺭﺍﻣﻞ ﺃﻭ ﻳﺮﰊ ﺑﻪ ﺍﻷﻳﺘﺎﻡ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﲢﺖ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺃﻣﺎﻡ‬
‫ﻣﻨﱪ ﺍﻟﻠﱠﻪ ‪." ....‬‬
‫ﻭﺗﺆﻛﺪ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻧﻔﺲ ﺍﻷﻣﺮ ﰲ ﺍﻟﺒﺎﺏ ‪ 15‬ﻓﺘﻘﻮﻝ ﻟﻸﺳﺎﻗﻔﺔ‪ " :‬ﻛﻮﻧـﻮﺍ ﳎـﺮﺑﲔ‬
‫ﻟﻜﻞ ﺃﺣﺪ‪ .‬ﻭﺍﻗﺒﻠﻮﺍ ِﻣﻤﱠﻦ ﻳﺴﻌﻰ ﺳﻌﻴﹰﺎ ﻣﺴﺘﻘﻴﻤﹰﺎ ﰲ ﻛﻞ ﺷـﻲﺀ‪ ،‬ﻭﻻ ﺗﻘﻠﺒـﻮﺍ ِﻣﻤﱠـﻦ ﻫـﻮ‬
‫ﻣﺮﻓﻮﺽ‪ .‬ﺃﻣﱠﺎ ﺍﶈﺘﺎﺟﻮﻥ ﻓﺎﺳﻌﻔﻮﻫﻢ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﱂ ﻳﺴﺘﺤﻘﻮﺍ ﺑﻌـﺪ ﺃﻥ ﻳﺼـﲑﻭﺍ ﺃﻋﻀـﺎﺀ‬
‫ﻟﻠﺴﻴﺪ ﺍﳌﺴﻴﺢ "‪ .‬ﻭﻧﻔﺲ ﺍﳌﻌﲎ ﺗﻘﺮﻳﺒﹰﺎ ﺗﻜ ﱢﺮﺭﻩ ﰲ ﺍﻟﺒﺎﺏ ‪ " :19‬ﻻ ﻳﻘﺒـﻞ ﻛـﺎﻫﻦ ﺷـﻴﺌﹰﺎ‬
‫ﻛﻬﺬﺍ ﺃﺑﺪﺍﹰ‪ ،‬ﻻ ﻣﻦ ﻏﺎﺻﺐ ﻭﻻ ﻣـﻦ ﺯﺍﻥ ) ﺧـﺮ ‪ ) ،( 17 : 20‬ﺗـﺚ ‪.( 18 : 23‬‬
‫ﻭﻫﺬﺍ ﻭﺯﺭ ﻋﻈﻴﻢ ﺃﻥ ﺗﻘﺒﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺷﺮﻳﺮ ﺃﻭ ﻣﻦ ﻣﺮﻓﻮﺽ ﻭﺗُﺼﻠﱢﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻳﺆﱂ ﻗﻠـﺐ‬
‫ﺍﳌﺴﻴﺢ ﺳﻴﺪﻧﺎ ‪." ....‬‬
‫ﻭﺗﻌﻠﱢﻞ ﺍﻷﻣﺮ ﰲ ﺍﻟﺒﺎﺏ ‪ 14‬ﺑﺄﻥ " ﺍﻟﻴﺴﲑ ﻣﻦ ﺍﻟﺒﺎﺭ‪ ،‬ﺧﲑ ﻣﻦ ﻏﲎ ﺍﳋـﺎﻃﺊ ﺍﻟـﺬﻱ‬
‫ﻻ ﻳُﺤﺼﻰ " ) ﻣﺰ ‪ ( 16 : 37‬ﻭﺗﺴﺘﻄﺮﺩ‪ " :‬ﻓﺎﺑﻌﺪﻭﺍ ﻫﺆﻻﺀ ﻋﻦ ﻛﻞ ﺣﺮﺍﻡ‪ ،‬ﻓﻬﻮ ﻣﺜﻞ ﻗﻲﺀ‬
‫ﺍﻟﻜﻠﺐ ﺃﻭ ﺃﺟﺮﺓ ﺯﺍﻧﻴﺔ ‪ ..‬ﺍﺑﻌﺪ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﻟﻘﺮﺍﺑﲔ ﺍﻟﱵ ﻳﺆﺗﻰ ﻬﺑﺎ ﺇﱃ ﻫﻴﻜﻞ ﺍﻟﻠﱠﻪ ﺑﺴﲑﺓ ﺳﻮﺀ "‬
‫ﻭﺗﻨﺎﻗﺶ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻣﺸﻜﻠﺔ ﻣﺎﻟﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﻓﺘﺴﺘﻄﺮﺩ‪ :‬ﻭﺇﻥ ﻗﻠﺘﻢ‪ " :‬ﺇﺫﺍ ﱂ ﺗﺄﺧﺬ ﻣﻨﻬﻢ‪،‬‬
‫ﻓﻤﻦ ﺃﻳﻦ ﻧﻌﻮﻝ ﺍﻷﺭﺍﻣﻞ ﻭﻧﺮﰊ ﺍﻷﻳﺘﺎﻡ ﻭﺍﶈﺘﺎﺟﲔ ﰲ ﺍﻟﺸﻌﺐ؟" ﻓﺎﲰﻌﻮﺍ ﻣﻨﺎ ‪ ...‬ﺑﺄﻧﻪ ﺍﻷﺻﻠﺢ‬
‫ﺃﻥ ﳝﻮﺕ ﻭﺍﺣﺪ ﻭﻳﻬﻠﻚ ﻣﻦ ﺍﻟﻘﺤﻂ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻟﻠﱠﻪ‪ ،‬ﻷﻧﻪ ﻳﺼﲑ ﻋﺎﺭﹰﺍ ﻭﻫﺰﺀﹰﺍ‬
‫ﺑﲔ ﺃﺻﺤﺎﺑﻪ‪ .‬ﻓﻸﺟﻞ ﻫﺬﺍ ﻗﺎﻝ ﺍﻟﻨﱯ ﺃﻥ " ﺯﻳﺖ ﺍﳋﻄﺎﺓ ﻻ ﻳﺪﻫﻦ ﺭﺃﺳﻲ " ) ﻣـﺰ ‪5 : 141‬‬
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‫(‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﱂ ﲣﺘﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﺩﻭﻥ ﺃﻥ ﺗـﺬﻛﺮ ﻫـﺬﺍ ﺍﻻﺳـﺘﺜﻨﺎﺀ ﰲ‬
‫ﺍﻟﺒﺎﺏ ‪ " :15‬ﺇﺫﺍ ﻛﺎﻥ ﺍﺿﻄﺮﺍﺭﹰﺍ ﺃﻥ ﺗﺄﺧﺬﻭﺍ ﻓﻀﺔ ِﻣﻤﱠﻦ ﻻ ﺗﺸﺘﻬﻮﻥ ـ ﺃﻱ ﻣﻦ ﻭﺍﺣﺪ ﳒـﺲ‬
‫ﺃﻭ ﻏﲑ ﻣﺆﻣﻦ ﻓﺎﺻﺮﻓﻮﻫﺎ ﰲ ﲦﻦ ﻭﻗﻮﺩ ﻭﺣﻄﺐ ﻟﺌﻼ ﺗﺄﺧﺬ ﻣﻨﻬﺎ ﺍﻷﺭﻣﻠﺔ ﻭﺍﻟﻴﺘﻴﻢ ﻭﺗﻀﻄﺮﻭﺍ ﺃﻥ‬
‫ﺗﺒﺘﺎﻋﻮﺍ ﻣﻨﻬﺎ ﻃﻌﺎﻣﹰﺎ ﺃﻭ ﺷﺮﺍﺑﹰﺎ ﻛﻤﺎ ﻻ ﳚﺐ‪ .‬ﻷﻧﻪ ﻋﺪﻝ ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻝ ﺍﳌﻨﺎﻓﻘﲔ ﻃﻌﺎﻣـﹰﺎ‬
‫ﻟﻠﻨﺎﺭ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻃﻌﺎﻣﹰﺎ ﻟﻠﺼﺎﳊﲔ‪ .‬ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺍﻟﻨﺎﻣﻮﺱ ﺇﺫ ﻳﺄﻣﺮ ﻷﺟﻞ ﺍﻟﻘﺮﺑﺎﻥ ﺍﻟﺬﻱ‬
‫ﻳﺘﺄﺧﺮ ﺃﻥ ﻳُﺤﺮﻕ ﺑﺎﻟﻨﺎﺭ ‪." ...‬‬
‫ﻙ ـ ﻛﻴﻒ ُﻳﻌﺎ ِﻗﺐ ﺍﻷﺳﻘﻒ ﺧﺎﻃﺌﹰﺎ‪:‬‬
‫ﻫﺬﺍ ﺍﻷﻣﺮ ﺗﺸﺮﺣﻪ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺑﺎﺳﺘﻔﺎﺿﺔ‪ ،‬ﻭﺗﻀﻊ ﻓﻴﻪ ﻟﻸﺳﻘﻒ ﺗﻌـﺎﻟﻴﻢ ﺣﻜﻴﻤـﺔ‬
‫ﺗﺘﻠﱠﺨﺺ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪1‬ـ ﳚﺐ ﺃﻥ ُﻳﻌﺎﻗﺐ ﺍﻷﺳﻘﻒ ﺍﳋﻄﺎﺓ ﺍﳌﺴﺘﻬﺘﺮﻳﻦ ﻣﻬﻤﺎ ﻛﺎﻥ ﻣﺮﻛـﺰﻫﻢ‪ .‬ﻭﻟﻜـﻦ‬
‫ﺑﻌﺪﻝ‪.‬‬
‫‪2‬ـ ﻟﺬﻟﻚ ﺗﺸﺘﺮﻁ ﰲ ﺍﻷﺳﻘﻒ ﺻﻔﺎﺕ ﺗﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺇﺻﺪﺍﺭ ﺍﳊﻜﻢ ﺍﻟﻌﺎﺩﻝ‪.‬‬
‫‪3‬ـ ﻭﺗﺪﻋﻮﻩ ﺃﻳﻀﹰﺎ ﻟﻠﻌﺪﺍﻟﺔ‪ ،‬ﻭﲢﺬﺭﻩ ﻣﻦ ﺍﻟﻈﻠﻢ‪.‬‬
‫‪4‬ـ ﻭﺗﺪﻋﻮﻩ ﺇﱃ ﺍﻟﺮﻭﻳﺔ ﻭﻋﺪﻡ ﺍﻟﺘﱠﺴﺮﱡﻉ‪ ،‬ﻭﺃﻻ ﳛﻜﻢ ﺇ ﱠﻻ ﺑﻌﺪ ﳏﺎﻛﻤﺔ ﻭﺗﺜﺒﺖ‪.‬‬
‫‪5‬ـ ﻭﺗﺸﺘﺮﻁ ﻭﺟﻮﺩ ﺷﻬﻮﺩ‪ ،‬ﻣﺸﻬﻮﺩ ﳍﻢ ﺑﺎﻟﻘﺪﺍﺳﺔ‪ ،‬ﻏﲑ ﺣﺎﻗﺪﻳﻦ ﻋﻠﻰ ﺍﳌﺘﻬﻢ‪.‬‬
‫‪6‬ـ ﻓﺈﻥ ﺛﺒﺖ ﺍﻟﺬﻧﺐ‪ ،‬ﻳﺴﺘﺨﺪﻡ ﺍﻷﺳﻘﻒ ﻃﺮﻳﻘﺔ ﺍﻟﻌﻼﺝ ﻻ ﺍﻻﻧﺘﻘﺎﻡ‪.‬‬
‫‪7‬ـ ﻭﺇﻥ ﺣﻜﻢ ﻋﻠﻰ ﺍﳌﺬﻧﺐ ﻳﻌﻤﻞ ﻋﻠﻰ ﺍﺳﺘﺮﺟﺎﻋﻪ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺇﺫﺍ ﺗﺎﺏ ﻳﻘﺒﻠﻪ‪.‬‬
‫ﻭﺳﻨﺘﻨﺎﻭﻝ ﺍﻵﻥ ﻛﻞ ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ﻭﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ ﺑﺎﻟﺘﻔﺼﻴﻞ‪:‬‬
‫‪ (1‬ﺗﺄﻣﺮ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﲟﻌﺎﻗﺒﺔ ﺍﳌـﺬﻧﺒﲔ‪ ،‬ﺗﻘﻮﳝـﹰﺎ ﳍـﻢ‪ ،‬ﻭﲣﻮﻳﻔـﹰﺎ ﻟﻐﲑﻫـﻢ‪ .‬ﻭﰲ‬
‫ﺫﻟﻚ ﺗﺄﻣﺮ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ " :‬ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻻ ﻧﺴﻜﺖ ﻋﻦ ﺍﳌﺬﻧﺒﲔ‪ ،‬ﺑﻞ ﻧﻮﲞﻬﻢ ﻭﻧﻌﻠﹼﻤﻬـﻢ‪،‬‬
‫ﻭﳓﺪﺩ ﳍﻢ ﺻﻮﻣﺎﹰ‪ ،‬ﻟﻜﻲ ﻳﻜﻮﻥ ﺫﻟﻚ ﺗﺄﺩﻳﺒﹰﺎ ﻟﻠﺒﺎﻗﲔ ﻭﺟﺰﻋﹰﺎ "‪ .‬ﻭﺗﺄﻣﺮ ﺍﻷﺳﻘﻒ ﰲ ﺍﻟﺒـﺎﺏ‬
‫ﺍﻟﺜﻤﻦ ﻫﻜﺬﺍ‪ " :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﻭﺍﺣﺪﹰﺍ ﻻ ﻳﺘﻮﺏ‪ ،‬ﺑﻞ ﻫﻮ ﺑﻘﺴﺎﻭﺓ ﻭﲤﺮﺩ ﻳُﺪ ِﻣ َﻦ ﻋﻠﻰ ﺟﻬﻠﻪ ﻭﻛﺜﺮﺓ‬
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‫ﺧﻼﻓﻪ‪ ،‬ﻓﺎﺧﺮﺟﻪ ﻣﻦ ﺍﻟﻜﻨﻴﺴﺔ ﺑﺄﱂ ﻗﻠﺐ ﻭﺣﺰﻥ‪ ،‬ﻷ ﱠﻥ ﻋﻀﻮﹰﺍ ﱂ ﻳﻘﺒﻞ ﺍﻟﻌﻼﺝ‪ .‬ﻛﻤﺎ ﻗـﺎﻝ‪:‬‬
‫" ﺍﺧﺮﺟﻮﺍ ﺍﻟﺸﺮﻳﺮ ﻣﻦ ﺑﻴﻨﻜﻢ "‪ .‬ﻭﺗﺸﺘﺮﻁ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﺃﻧـﻪ‬
‫" ﻻ ﻳﺄﺧﺬ ﺑﺎﻟﻮﺟﻮﻩ ﻷﺟﻞ ﺭﺷﻮﺓ ﻭﻳﻮﻗﺮ ﻣَﻦ ﺃﺧﻄﺄ ﻭﻳﺪﻋﻪ ﺟﺎﻟﺴﹰﺎ ﰲ ﺍﻟﻜﻨﻴﺴﺔ " " ﻷﺟـﻞ‬
‫ﻫﺬﺍ ﻓﺈ ﱠﻥ ﺍﻟﺬﻳﻦ ﻳُﻮﳜﻮﻥ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﻋﺎﺩﺍﻬﺗﻢ ﺍﻟﺴﻴﺌﺔ ) ﻭﻻ ﻳﺘﺮﻛﻮﻫﺎ (‪ ،‬ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﺃﻥ‬
‫ﻳﺒﻌﺪﻫﻢ ﲝﻖ ﺑﺈﻋﻼﻥ‪ .‬ﻓﺈﺫﺍ ﱂ ﻳﻠﺘﻔﺖ ﺍﻷﺳﻘﻒ ﺇﱃ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﺑﻞ ﻭﻗﺮ ﺑﻐﲑ ﺍﻫﺘﻤﺎﻡ ﻣَـﻦ‬
‫ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻣﺜﻞ ﻋﺎﱄ ﺍﻟﻜﺎﻫﻦ ﳌﺎ ﻭﻗﺮ ﺃﻭﻻﺩﻩ ‪ ...‬ﻓﻬﺬﺍ ﻗﺪ ﳒﺲ ﺭﺗﺒﺘـﻪ ﻭﺍﻟﻜﻨﻴﺴـﺔ‬
‫ﻚ ‪." ...‬‬
‫ﺃﻳﻀﹰﺎ ‪ ..‬ﻭﻟﻴﺲ ﻫﻮ ﻃﺎﻫﺮﹰﺍ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﻭﻻ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﻷﻧﻪ ﺻﺎﺭ ﺳﺒﺐ ﺷ ّ‬
‫‪ (2‬ﻭﻟﻜﻦ ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﻥ ﻳﺴـﺘﺨﺪﻡ ﺍﻷﺳـﻘﻒ ﺳـﻠﻄﺎﻧﻪ ﰲ ﻏـﲑ ﻣﻮﺿـﻌﻪ‪ ،‬ﺃﻭ‬
‫ﻷﺳﺒﺎﺏ ﺷﺨﺼﻴﺔ‪ ،‬ﺃﻭ ﰲ ﺳﺎﻋﺔ ﻏﻀﺐ‪ ،‬ﺃﻭ ﺑﻐﲑ ﻓﺤﺺ‪ ،‬ﻭﳛﻜﻢ ﻋﻠـﻰ ﺃﺣـﺪ ﻇﻠﻤـﺎﹰ‪،‬‬
‫ﻟﺬﻟﻚ ﺍﺷﺘﺮﻃﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﺍﻷﺳﻘﻒ ﺻﻔﺎﺕ ﲢﺼﻨﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﻟﻞ‪ :‬ﻓﻨﱠﺺ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‬
‫ﺃﻧﻪ ﻳﻜﻮﻥ " ﺭﺣﻴﻤﺎﹰ‪ ،‬ﺭﺅﻭﻓﺎﹰ‪ ،‬ﺫﺍ ﺳـﻼﻣﺔ " ﻭﺃﻧـﻪ " ﻻ ﻳﻜـﻮﻥ ﲰﱠﺎﻋـﺎﹰ‪ ،‬ﻭﻻ ﻏﻀـﻮﺑﺎﹰ‪،‬‬
‫ﻭﻻ ﺣﺮﻭﻧﺎﹰ‪ ،‬ﻭﻻ ﺻﺎﺣﺐ ﻭﻗﻴﻌﺔ " ﻭﺃﻧﻪ " ﻻ ﳛﺎﰊ‪ ،‬ﻭﻻ ﳛﺘﺸﻢ ﻣﻦ ﻏﲏ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﳏﺒـﹰﺎ‬
‫ﻟﻠﺪﻳﻨﺎﺭ "‪ .‬ﻭﺃﻧﻪ " ﻳﻜﻮﻥ ﺻﺒﻮﺭﺍﹰ‪ ،‬ﻭﺣﻠﻴﻤﺎﹰ‪ ،‬ﻭﻃﺎﻫﺮﹰﺍ ﻣﻦ ﻛﻞ ﺷﺮ "‪....‬‬
‫ﻒ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺑﺎﺷﺘﺮﺍﻁ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﰲ ﺍﻷﺳﻘﻒ‪ ،‬ﻭﺇﳕﺎ ﺃﻣﺮﺗﻪ ﺃﻳﻀـﹰﺎ‬ ‫‪ (3‬ﻭﱂ ﺗﻜﺘ ِ‬
‫ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ ﺃﻥ " ﳛﻜﻢ ﺑﺎﻻﺳﺘﻘﺎﻣﺔ " ﻭﻭﺟﻬـﺖ ﺇﱃ ﺍﻷﺳـﺎﻗﻔﺔ ﻫـﺬﺍ ﺍﻹﻧـﺬﺍﺭ ﰲ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ " :‬ﻻ ﲣﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻜﻨﻴﺴﺔ ﺫﻟﻚ ﺍﻟﺬﻱ ﺳﻌﻮﺍ ﺑﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﻟﻮﻡ‪ .‬ﻭﺍﻋﻠﻤـﻮﺍ‬
‫ﺃﻧﻜﻢ ﲡﺎﻭﺑﻮﻥ ﻋﻨﻪ ﰲ ﻳﻮﻡ ﺍﻟﺮﺏ "‪ .‬ﺑﻞ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﻗﺎﻟﺖ ﳍﻢ ﰲ ﻧﻔـﺲ ﺍﻟﺒـﺎﺏ‪ " :‬ﺇﻥ‬
‫ﺃﻭﺟﺒﺘﻢ ﺍﻟﻘﻀﻴﺔ ﻋﻠﻰ ﺃﺣﺪ ﻇﻠﻤﺎﹰ‪ ،‬ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﺃﻓـﻮﺍﻫﻜﻢ ﻳﻜـﻮﻥ ﻋﻠـﻰ‬
‫ﺃﻧﻔﺴﻜﻢ ﻛﻘﻮﻝ ﺍﻟﺮﺏ " ) ﻣﱴ ‪ .( 2 : 7‬ﻭﺍﻋﺘﱪﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻫﺬﺍ ﺍﻟﻈﻠﻢ ﻛﺄﻧﻪ ﺟﺮﳝﺔ ﻗﺘﻞ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻗﺎﻟﺖ ﻷﺳﻘﻒ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ " :‬ﻭﻫﺬﺍ ﺍﻋﻠﻤﻪ ﺃﻥ ﻣَﻦ ﺍﺧﺮﺝ ﻣﻦ ﺍﻟﻜﻨﻴﺴـﺔ ﻏـﲑ‬
‫ﻣﺬﻧﺐ‪ .‬ﺃﻭ ﻣَﻦ ﱂ ﻳﻘﺒﻞ ﺍﻟﺘﺎﺋﺐ‪ ،‬ﻓﻘﺪ ﻗﺘﻞ ﺃﺧﺎﻩ ﻭﺃﻫﺮﻕ ﺩﻣﻪ ﻣﺜﻞ ﻗﺎﻳﲔ ﺍﻟـﺬﻱ ﺃﻫـﺮﻕ ﺩﻡ‬
‫ﻫﺎﺑﻴﻞ ﺃﺧﻴﻪ‪ .‬ﻭﺩﻣﻪ ﺻﺎﺭﺥ ﺇﱃ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺍﻟﻠﱠﻪ ﻃﺎﻟﺐ ﻟﻪ "‪ .‬ﻭﻛﺮﱠﺭﺕ ﻧﻔﺲ ﺍﳌﻌـﲎ ﰲ ﺍﻟﺒـﺎﺏ‬
‫ﺍﳋﺎﻣﺲ ﺑﺄﻥ‪ " :‬ﻣَﻦ ﻳُﺨﺮﺝ ﺍﻟﱪﻱﺀ ﻛﺄﻧﻪ ﻣﺬﻧﺐ‪ ،‬ﻓﻬﻮ ﺷﺮ ﻣﻦ ﻗﺎﺗﻞ ﺍﻹﻧﺴـﺎﻥ "‪ .‬ﻭﻟﻌـﻞ‬
‫ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﺃﻥ ﻗﺘﻞ ﻧﻔﺲ ﺇﻧﺴﺎﻥ ﲝﺮﻣﺎﻧﻪ ﻣﻦ ﺍﻟﻜﻨﻴﺴﺔ ـ ﺷﺮ ﻣﻦ ﻗﺘﻞ ﺍﳉﺴﺪ‪ .‬ﻭﻗﺪ ﺷﺮﺣﺖ‬
‫ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺧﻄﻮﺭﺓ ﻫﺬﺍ ﺍﻷﻣﺮ ﺑﻘﻮﳍﺎ ﻟﻸﺳﻘﻒ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ " :‬ﻭﺫﻟﻚ ﺍﻟﺬﻱ ﻃﹸﺮﺩ ﻣـﻦ‬
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‫ﺍﻟﻜﻨﻴﺴﺔ ﺑﻐﲑ ﻭﻗﺎﺭ ‪ ...‬ﺇﻣﱠﺎ ﺃﻥ ﳝﻀﻲ ﻭﻳﺼﲑ ﻣﻊ ﺍﻷﻣﻢ‪ ،‬ﺃﻭ ﻳﻘﻊ ﻭﻳﺸﺘﺒﻚ ﻣـﻊ ﺍﳌـﺬﺍﻫﺐ‬
‫ﻭﻳﺘﻐﺮﱠﺏ ﺑﺎﳉﻤﻠﺔ ﻋﻦ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻋﻦ ﺭﺟﺎﺀ ﺍﻟﻠﱠﻪ ‪ ...‬ﻭﺗﻜـﻮﻥ ﺃﻧـﺖ ﻣـﺪﺍﻧﹰﺎ ﻬﺑﻼﻛـﻪ "‪.‬‬
‫ﻭﺃﻇﻬﺮﺕ ﻟﻪ ﰲ ﺍﻟﺒﺎﺏ ﻋﺪﻡ ﺃﺧﺬ ﺍﻟﻠﱠﻪ ﻟﻠﺨﺎﻃﺊ ﻬﺑﺬﺍ ﺍﳊﻜﻢ ﺍﻟﻈﺎﱂ ـ ﺃﻱ ﺑﻌﺪﻡ ﺳﺮﻳﺎﻥ ﻫـﺬﺍ‬
‫ﺍﳊﻜﻢ ﰲ ﺍﻟﺴﻤﺎﺀ ﻓﻘﺎﻟﺖ‪ " :‬ﺇﻥ ﺍﻟﺒﺎﺭ ﺇﺫﺍ ﻗﹸِﺘ ﹶﻞ ﺑﻼ ﺳﺒﺐ‪ ،‬ﻳﻜﻮﻥ ﰲ ﺭﺍﺣﺔ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﺇﱃ ﺍﻷﺑﺪ‪،‬‬
‫ﻼ "‪.‬‬‫ﻫﻜﺬﺍ َﻣﻦ ﳜﺮﺟﻪ ﺍﻷﺳﻘﻒ ﺑﺎﻃ ﹰ‬
‫‪ (4‬ﻟﺬﻟﻚ ﺩﻋﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﻷﺳﻘﻒ ﺇﱃ ﺍﻟﺘﺮﻳﺚ ﻭﺍﻟﺘـﺮﻭﻱ ﰲ ﺍﻷﻣـﺮ‪ ،‬ﻭﻋـﺪﻡ‬
‫ﺇﺻﺪﺍﺭ ﺣﻜﻢ ﺇ ﱠﻻ ﺑﻌﺪ ﺍﻟﻔﺤﺺ ﻭﺇﺛﺒﺎﺕ ﺍﻟﺬﻧﺐ‪ .‬ﻭﻫﻜﺬﺍ ﻗﺎﻟﺖ ﻟﻪ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ " :‬ﻓﻜﻦ‬
‫ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ ﻃﻮﻳﻞ ﺍﻟﺮﻭﺡ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ "‪ ،‬ﻛﻤﺎ ﻗﺎﻟﺖ ﻟﻪ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑـﻊ‪ " :‬ﻭﻻ‬
‫ﺗﻜﻦ ﻣﺴﺘﻌﺪﹰﺍ ﺃﻥ ﲣﺮﺝ ﲞﻔﺔ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﺑﻞ ﺗﺜﺒـﺖ ﺟﻴـﺪﹰﺍ "‪ .‬ﻭﻗﺎﻟـﺖ ﻟـﻪ ﰲ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ ﺃﻳﻀﹰﺎ‪ " :‬ﻻ ﺗﻜﻦ ﻣﺴﺮﻋﹰﺎ ﺇﱃ ﺍﻟﻘﻄﻊ ﻭﻻ ﺟﺴﻮﺭﹰﺍ "‪ " ،‬ﺗﺄﻣـﻞ ﺣـﺎﻝ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺴﻌﻮﻥ ﺑﻪ‪ ،‬ﻭﺍﲝﺚ ﻣﺎ ﻗﺎﻟﻮﻩ ﻋﻨﻪ ﲝﻜﻤﺔ‪ ،‬ﻟﺘﻌﻠﻢ ﻣﺎ ﻫﻮ ﻭﻛﻴﻒ ﻫﻮ ‪ ." ...‬ﻛﻤﺎ ﻗﺎﻟـﺖ ﰲ‬
‫ﻼﰲ‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ ﻛﺬﻟﻚ‪ " :‬ﻟﻴﺲ ﻫﻮ ﺣﻘﹰﺎ ﺃﻥ ﺗﺴﺘﻌﺪ ﻟﻄﺮﺩ ﻣَﻦ ﳜﻄﺊ " ﺃﻭ ﺃﻥ ﺗﻜﻮﻥ ﺳﻬ ﹰ‬
‫ﺍﻟﻄﺮﺩ ﻭﺗﻜﻮﻥ ﺑﻼ ﺭﲪﺔ ﻟﺸﻔﺎﺀ ﺍﳌﺮﻳﺾ "‪.‬‬
‫‪ (5‬ﻭﺍﺷﺘﺮﻃﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻭﺟﻮﺩ ﺷﻬﻮﺩ ﻳﺸﻬﺪﻭﻥ ﻋﻠﻰ ﺍﳌﺬﻧﺐ ﻻﺛﺒـﺎﺕ ﺫﻧﺒـﻪ‪.‬‬
‫ﻓﺄﻣﺮﺕ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ ﺑﺄﻥ " ﻻ ﺗﻘﺒﻞ ﰲ ﺃﺣﺪ ﺷﻬﺎﺩﺓ ﻭﺍﺣﺪ‪ ،‬ﺑﻞ ﻋﻠﻰ ﺛﻼﺛﺔ ﻋﻠﻰ ﺍﻷﻗﻞ "‪.‬‬
‫ﻭﺍﺳﺘﻄﺮﺩﺕ‪ " :‬ﻭﻳﻜﻮﻥ ﻫﺆﻻﺀ ﺃﻳﻀﹰﺎ ﻗﺪ ﺷُ ِﻬ َﺪ ﳍﻢ ﺑﺄﻥ ﺃﻓﻌﺎﳍﻢ ﺟﻴﺪﺓ ﻣﻨﺬ ﺑﺪﺍﻳﺘﻬﻢ‪ ،‬ﻭﻟـﻴﺲ‬
‫ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳌﺸﻬﻮﺩ ﻋﻠﻴﻪ ﻋﺪﺍﻭﺓ‪ ،‬ﻷﻧﻪ ﻳﻮﺟﺪ ﻛﺜﲑﻭﻥ ﻳﻔﺮﺣﻮﻥ ﺑﺎﻟﺸﺮﻭﺭ " ﻭﻗﺪ ﺃﺳـﻬﺒﺖ‬
‫ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ ﰲ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻓﻘﺎﻟﺖ‪ " :‬ﻭﻻ ﻳُﺼﺪﻕ ﻛـﻞ ﺭﺟـﻞ‬
‫ﻳﺸﻬﺪ‪ ،‬ﻷ ﱠﻥ ﻛﺜﲑﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺳﻌﺎﻳﺔ ﻛﺎﺫﺑﺔ ﻋﻠﻰ ﺃﺧﻴﻬﻢ ﻷﺟـﻞ ﺣﺴـﺪ ﺃﻭ ﺷـﺮ‪ ،‬ﻣﺜـﻞ‬
‫ﺍﻟﺸﻴﺨﲔ ﺍﻟﻠﺬﻳﻦ ﺷﻬﺪﺍ ﻋﻠﻰ ﺳﻮﺳﻨﺔ ﺑﺎﻟﺒﺎﻃﻞ ﰲ ﺑﺎﺑﻞ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﺸﻴﻮﺥ ﺍﻟﻜـﺬﺍﺑﲔ ﺍﻟـﺬﻳﻦ‬
‫ﺷﻬﺪﻭﺍ ﻋﻠﻰ ﻧﺎﺑﻮﺕ ) ﺍﻟﻴﺰﺭﻋﻴﻠـﻲ ( ﰲ ﺍﻟﺴـﺎﻣﺮﺓ ) ‪1‬ﻣـﻞ ‪ 8 : 21‬ـ ‪ ،( 13‬ﻭﻣﺜـﻞ‬
‫ﲨﻴﻊ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﺷﻬﺪﻭﺍ ﻋﻠﻰ ﺭﺑﻨﺎ ﰲ ﺃﻭﺭﺷـﻠﻴﻢ ) ﻣـﱴ ‪ 59 : 26‬ـ ‪ ( 61‬ﻭﻋﻠـﻰ‬
‫ﺍﺳﻄﻔﺎﻧﻮﺱ ﺭﺋﻴﺲ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻭﺃﻭﻝ ﺍﻟﺸﻬﺪﺍﺀ ) ﺃﻉ ‪ 11 : 6‬ـ ‪ .. ( 14‬ﻭﻣﻦ ﺃﺟﻞ ﻫـﺬﺍ‬
‫ﻓﻠﻴﻜﻦ ﺍﻟﺸﻬﻮﺩ ﺑﻼ ﻋﻴﺐ‪ ،‬ﺭﺅﻭﻓﲔ ﳏﺒﲔ ﻃﺎﻫﺮﻳﻦ‪ ،‬ﻭﻫﻢ ﺃﺧﻴﺎﺭ ﺑﻼ ﺷﺮ‪ ،‬ﻣﺆﻣﻨﲔ ﺻﺎﳊﲔ‪..‬‬
‫ﻓﺄﻣﺎ ﻣَﻦ ﻛﺎﻧﺖ ﻃﺮﻳﻘﺘﻬﻢ ﺑﻀﺪ ﻫﺬﺍ‪ ،‬ﻓﻼ ﺗُﻘﺒﻞ ﺷﻬﺎﺩﻬﺗﻢ ﻭﻟﻮ ﺍﺗﻔﻘﺖ ﺷﻬﺎﺩﺍﻬﺗﻢ ﻛﻠـﻬﻢ "‪.‬‬
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‫ﻭﻗﺪ ﺣﺬﱠﺭﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﻷﺳﻘﻒ ﻣﻦ ﻗﺒﻮﻝ ﺷﻬﺎﺩﺓ ﻫﺆﻻﺀ ﻓﻘﺎﻟﺖ ﻟﻪ ﰲ ﻧﻔـﺲ ﺍﻟﺒـﺎﺏ‪:‬‬
‫ﻓ ﹸﻜﻦ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ ﻃﻮﻳﻞ ﺍﻟﺮﻭﺡ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﻻ ﺗﺘﺴﺎﻫﻞ ﺑﻘﺒﻮﻝ ﺷﻬﺎﺩﺓ َﻣﻦ ﻫـﻢ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻓﺘﻬﻠﻚ ﻏﲑ ﺍﳋﺎﻃﺊ ﻭﺗﻘﺘﻞ ﺍﻟﺒﺎﺭ‪ .‬ﻓﺎﻷﺏ ﺍﻟﺬﻱ ﻳﺴﺘﻌﺠﻞ ﰲ ﺇﺑﻌﺎﺩ ﺑﻨﻴـﻪ ﻭﻳﻘﺒـﻞ‬
‫ﺷﻬﺎﺩﺓ ﻣﺜﻞ ﻫﺆﻻﺀ ﻫﻮ ﺃﺑﻮ ﺍﻟﻐﻀﺐ ﻭﻟﻴﺲ ﺃﺑﹰﺎ ﻟﻠﺴﻼﻣﺔ "‪ .‬ﻭﺃﻣـﺮﺕ ﺍﻟﺪﺳـﻘﻮﻟﻴﺔ ﺑﻌﻘـﺎﺏ‬
‫ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﻟﺸﻬﻮﺩ ﺍﻟﻜﺎﺫﺑﲔ ﻓﻘﺎﻟﺖ ﻟﻸﺳﺎﻗﻔﺔ‪ " :‬ﺃ ﱠﻣﺎ ﺍﻟﺬﻱ ﻳﻜﺬﺏ ﻋﻠﻰ ﺃﺧﻴﻪ ﻓﻼ ﺗﺪﻋﻮﻩ‬
‫ﺑﺪﻭﻥ ﻋﻘﻮﺑﺔ‪ ،‬ﻟﺌﻼ ﻳﺘﺠﺮﺃ ﻋﻞ ﺍﻟﻜﻼﻡ ﺍﻟﺒﺎﻃﻞ ‪ ...‬ﺃﻭ ﳚﺴّﺮ ﻏﲑﻩ ﻓﻴﻔﻌـﻞ ﻣﺜـﻞ ﻓﻌﻠـﻪ ‪..‬‬
‫ﻓﺎﻟﺬﻱ ﺳﻌﻰ ﺑﺎﻟﻜﺬﺏ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ ﺍﳌﻮﺟﺒﺔ‪ ،‬ﻷﻧﻪ ﳚﺐ ﺇﺩﺍﻧﺔ ﺍﳋﺎﻃﺊ " ) ﺑـﺎﺏ ‪.( 8‬‬
‫ﻭﺷﺪّﺩﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ‪ ،‬ﻓﻘﺎﻟﺖ‪ " :‬ﻫﺬﺍ ﳚﺐ ﺃﻥ ﺗﺪﻳﻨﻪ ﺑﺈﻋﻼﻥ ﻣﻦ ﺑﻌـﺪ ﺃﻥ‬
‫ﺗﻌﺮّﻓﻪ ﻛﺬﺑﻪ ‪ ...‬ﻭﺗﻔﻌﻞ ﺑﻪ ﻛﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﻔﻌﻞ ﺑﺼﺎﺣﺒﻪ ﻛﻤﺎ ﻫـﻮ ﻣﻜﺘـﻮﺏ ﺑﺎﻟﻨـﺎﻣﻮﺱ‬
‫) ﺗﻚ ‪ ... ( 6 : 9‬ﻭﺍﺟﻌﻞ ﺍﻟﺴﺎﻋﻲ ﻣﻌﺮﻭﻓﹰﺎ ﰲ ﻭﺳﻂ ﺍﳉﻤﺎﻋﺔ ﻛﻘﺎﺗﻞ ﺃﺧﻴﻪ ‪ ...‬ﻓﺈﻥ ﻫـﻮ‬
‫ﻋﺎﺩ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻭﻻﹰ‪ ،‬ﻭﱂ ﻳﻜﻔﻒ ﻋﻦ ﺍﻟﺸﺮﻭﺭ ﻭﺗﻌﻴﲑ ﺍﻷﺧﻮﺓ ﻭﻗـﺬﻓﻬﻢ ﺑﺎﻟﺒﺎﻃـﻞ‪،‬‬
‫ﻓﺄﺧﺮﺟﻪ ﻛﻤﻔﺘﱳ ﻟﺌﻼ ﻳﻨﺠﺲ ﻛﻨﻴﺴﺔ ﺍﻟﻠﱠﻪ‪ ،‬ﻷ ﱠﻥ ﻣﺜﻞ ﻫﺬﺍ ﻳﻘﻴﻢ ﺍﻟﻔﱳ ) ﺑﺎﺏ ‪.( 8‬‬
‫‪ (6‬ﻛﻞ ﻫﺬﺍ ﺫﻛﺮﺗﻪ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻋﻦ ﺷﻬﻮﺩ ﺍﻟﺰﻭﺭ‪ .‬ﻓﻤﺎﺫﺍ ﳛﺪﺙ ﺇﻥ ﻛﺎﻥ ﺍﻟﺸـﻬﻮﺩ‬
‫ﺻﺎﺩﻗﲔ‪ ،‬ﻭﺛﺒﺘﺖ ﺍﻟﺘﻬﻤﺔ ﻋﻠﻰ ﺍﳌﺬﻧﺐ‪ ،‬ﻫﻨﺎ ﺗﻘ ّﺪﻡ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﻷﺳﻘﻒ ﻛﺄﺏ ﺣﻨﻮﻥ ﻭﻃﺒﻴﺐ‬
‫ﺱ‪ .‬ﻭﻫﻜﺬﺍ ﺗﻘﻮﻝ ﻟﻪ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ " :‬ﻛﻄﺒﻴﺐ ﺷﻔﻮﻕ ﺷـﺎﺭﻙ‬ ‫ﻣﻌﺎﰿ ﻭﻟﻴﺲ ﻛﻤﻨﺘﻘﻢ ﻗﺎ ٍ‬
‫ﺍﻟﻌﻠﻴﻞ‪ ،‬ﺍﺳﺘﻌﻤﻞ ﻟﻪ ﺃﺩﻭﻳﺔ ﳋﻼﺻﻪ ‪ ...‬ﻟﺘﻄﺒﺒﻬﻢ ﻭﻻ ﺗﻜﻮﻫﻢ ﻭﻻ ﺗﺪﺍﻭﻫﻢ ﺑﺪﻭﺍﺀ ﺣﺎﺩ‪ ،‬ﺑـﻞ‬
‫ﺗﻀﻤﺪﻫﻢ ﻭﺗﺮﺑﻄﻬﻢ ﻭﺗﺪﻭﺍﻫﻢ ﺑﺪﻭﺍﺀ ﺣﻠﻮ ‪ ...‬ﻭﻻ ﺗﺴﺎﺭﻉ ﺇﱃ ﺍﳌﻨﺸﺎﺭ ﺍﻟﻜﺒﲑ ﺍﻷﺳﻨﺎﻥ‪ ،‬ﺑـﻞ‬
‫ﺃﺑﺪﹰﺍ ﲟﺎ ﻳﻨﻘﻲ ﻭﻳﻨﻈﻒ‪ ،‬ﻭﺍﺧﺮﺝ ﺍﻟﻮﺳﺦ ﺑﻠﻄﻒ "‪ .‬ﻓﻤﺎ ﻫﻰ ﻫﺬﻩ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﱵ ﻳﻌﺎﻣﻞ‬
‫ﻬﺑﺎ ﺍﻷﺳﻘﻒ ﺍﻟﺸﺨﺺ ﺍﳌﺬﻧﺐ ﻛﺄﺏ؟ ﺗﻘﻮﻝ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ " :‬ﻭﺇﺫﺍ ﻭﺟـﺪﺕ‬
‫ﺍﻟﺬﻱ ﻗﺎﻟﻮﻩ ﻓﻴﻪ ﺻﺤﻴﺤﺎﹰ‪ ،‬ﺍﻓﻌﻞ ﻣﻌﻪ ﻛﺘﻌﻠﻴﻢ ﺍﻟﺮﺏ‪ ،‬ﻭﺧﺬﻩ ﺃﻧﺖ ﻭﺣﺪﻙ ﻭﻟﻴﺲ ﻣﻌﻚ ﺃﺣﺪ‪.‬‬
‫ﺃﺭﺩﻋﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﻟﻜﻲ ﻳﺘﻮﺏ‪ .‬ﻭﺇﺫﺍ ﱂ ﻳﺮﺽَ‪ ،‬ﺧﺬ ﻣﻌﻚ ﻭﺍﺣﺪﹰﺍ ﺃﻭ ﺍﺛـﻨﲔ‪ ،‬ﻭﻋﺮّﻓـﻪ‬
‫ﺗﻮﺍﻧﻴﻪ‪ ،‬ﻭﺃﺭﺩﻋﻪ ﺑﺒﺸﺎﺷﺔ ﻭﺗﻌﻠﻴﻢ ﻭﻗﻞ ﺃﻥ ﺍﳊﻜﻤﺔ ﺗﺴﺘﺮﻳﺢ ﰲ ﻗﻠﻮﺏ ﺍﻟﻔﻬﻤﺎﺀ ) ﺃﻡ ‪.( 33 :14‬‬
‫ﻓﺈﻥ ﻗﺒﻞ ﻛﻼﻣﻜﻢ ﺃﻧﺘﻢ ﺍﻟﺜﻼﺛﺔ ﻓﺎﳋﲑ ﻳﻜﻮﻥ ﻟﻪ‪ .‬ﻭﺇﻥ ﺛﺒﺖ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﺔ ﻓﻘﻮﻟﻮﺍ ﻟﻠﻜﻨﻴﺴـﺔ‬
‫ﻟﺘﺮﺩﻋﻪ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﻄﻊ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻠﻴﻜﻦ ﻋﻨﺪﻙ ﻣﺜﻞ ﻭﺛﲏ ﻭﻋﺸﺎﺭ ) ﻣﱴ ‪ 15 : 18‬ـ ‪( 17‬‬
‫ﻭﻻ ﻳﺸﺎﺭﻛﻚ ﺣﱴ ﻳﺘﻮﺏ ﻭﻳﺘﺮﻙ ﻧﻔﺎﻗﻪ ﻛﻠﻪ " ﻭﻻ ﺗﺮﻯ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺃﻥ ﻳﺴﺮﻑ ﺍﻷﺳﻘﻒ ﰲ‬
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‫ﺍﺳﺘﺨﺪﺍﻡ ﺳﻠﻄﺎﻧﻪ ﰲ ﺣﺮﻣﺎﻥ ﺍﳋﺎﻃﺌﲔ ﻭﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻭﺇ ﱠﻻ ﻛﺎﻥ ﻣﺒﺪﺩﹰﺍ ﻟﻠﺮﻋﻴـﺔ‪.‬‬
‫ﻭﰲ ﺫﻟﻚ ﺗﻘﻮﻝ ﻟﻸﺳﻘﻒ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ‪ " :‬ﺇﻥ ﻛﻨﺖ ﻫﻜﺬﺍ ﻣﻔﺮﻗﹰﺎ ﻟﻠﺨﺮﺍﻑ ﺧﺼﻤﹰﺎ ﳍﺎ‪،‬‬
‫ﻓﺄﻧﺖ ﻋﺪﻭ ﻟﻠﱠﻪ ُﻣﻬﻠﻚ ﻟﻠﺨﺮﺍﻑ ﺍﻟﱵ ﺻﺎﺭ ﺍﻟﺮﺏ ﳍﺎ ﺭﺍﻋﻴﹰﺎ‪ .‬ﻓﺒﻔﻌﻠﻚ ﻫـﺬﺍ ﺗﺒـﺪﺩ ﺍﻟـﺬﻳﻦ‬
‫ﲨﻌﻨﺎﻫﻢ ﳓﻦ ﻣﻦ ﺃﻣﻢ ﻛﺜﲑﺓ ﻭﺃﻟﺴﻦ ﻭﻟﻐﺎﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﺑﺘﻌﺐ ﻭﻛﺪ ﻭﺻﻮﻡ ﻭﺳﻬﺮ ﻭﺭﻗﺎﺩ ﻋﻠﻰ‬
‫ﺍﻷﺭﺽ ﻭﺍﺿﻄﺮﺍﺏ ﻭﻫﺮﺏ ﻭﺣﺒﺲ ﻭﺃﱂ ﺩﺍﺋﻢ‪ ،‬ﺣﱴ ﺻﻨﻌﻨﺎ ﺇﺭﺍﺩﺓ ﺍﻟﻠﱠﻪ ﺇﺫ ﻣﻸﻧﺎ ﺑﻴﺘﻪ ‪ " ...‬ﺃﻣﱠﺎ‬
‫ﻋﻦ ﺍﳊﻜﻢ ﻓﺈﻥ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺗﺄﻣﺮ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ ﺃﻥ ﻳﺘﻨﺎﺳﺐ ﻭﻗﺪﺭ ﺍﳉﺮﻡ‪ ،‬ﻭﻫﻜـﺬﺍ ﺗـﺄﻣﺮ‬
‫ﺍﻷﺳﻘﻒ " ﻻ ﲢﻜﻢ ﺑﻘﻀﻴﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﺣﻜﻢ ﻭﺍﺣﺪ ﻟﻜﻞ ﺍﳋﻄﺎﻳﺎ‪ .‬ﺑﻞ ﻋﻠﻰ ﻗﺪﺭ ﻛﻞ ﺧﻄﻴﺔ‬
‫ﺍﺣﻜﻤﻮﺍ ﻓﻴﻬﺎ ﻛﻤﺎ ﳚﺐ ‪ ...‬ﻷ ﱠﻥ ﰲ ﺍﻟﻨﺎﻣﻮﺱ ﻗﻮﻣﹰﺎ ﳚﺐ ﺃﻥ ﺗُﺼﻠﱢﻲ ﻋﻠﻴﻬﻢ ﻓﻘﻂ‪ ،‬ﻭﻗﻮﻣـﹰﺎ‬
‫ﲡﻌﻠﻬﻢ ﻳﺪﻓﻌﻮﻥ ﺭﲪﺔ ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﻭﻗﻮﻣﹰﺎ ﲢﺘﻢ ﻋﻠﻴﻬﻢ ﺻﻮﻡ‪ ،‬ﻭﺁﺧﺮﻳﻦ ﲣﺮﺟﻬﻢ ﻣﻦ ﺍﻟﺒﻴﻌـﺔ ﺇﱃ‬
‫ﻣﺪﺓ ﻣﻌﻠﻮﻣﺔ ﻛﻘﺪﺭ ﺍﳋﻄﺎﻳﺎ ﺍﻟﱵ ﺃﺧﻄﺄﻭﺍ ﻬﺑﺎ ‪." ...‬‬
‫‪ (7‬ﺃﻣﱠﺎ ﻋﻦ ﻣﻌﺎﻣﻠﺔ ﺍﳋﺎﻃﺌﲔ ﺑﻌﺪ ﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻓﻘﺪ ﺍﻫﺘﻤﺖ ﻬﺑﺎ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‬
‫ﺟﺪﹰﺍ‪ .‬ﻓﻠﻢ ﺗﻌﺘﱪ ﺃﻥ ﻫﺬﺍ ﺍﳋﺎﻃﺊ ﻗﺪ ﻗﹸﻄﻊ ﻣﻦ ﺟﺴﺪ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺇﻧﺘﻬﻰ ﺃﻣﺮﻩ‪ .‬ﻭﺇﳕـﺎ ﻗﺎﻟـﺖ‬
‫ﻟﻸﺳﻘﻒ ﲞﺼﻮﺻﻪ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ " :‬ﻭﺍﻟﺬﻱ ﻣﺎﻝ ﺃﻋﺪﻩ ﻳﺎ ﺃﺳﻘﻒ‪ .‬ﺃﻱ ﺃﻥ ﺍﻟﺬﻱ ﺻﺎﺭ ﰲ‬
‫ﺧﻄﻴﺔ ﻭﺃﺧﺮﺟﺘﻪ ﲜﺮﻣﻪ‪ ،‬ﻻ ﺗﺪﻋﻪ ﺧﺎﺭﺟﺎﹰ‪ ،‬ﺑﻞ ﺇﻗﺒﻠﻪ ﻭﺃﻋﺪﻩ ﺇﱃ ﺍﻟﺮﻋﻴﺔ ﺍﻟﱵ ﻫﻰ ﺷﻌﺐ ﺍﻟﻜﻨﻴﺴﺔ‬
‫ﺍﻟﱵ ﺑﻼ ﻋﻴﺐ " ﻭﺗﻘﻮﻝ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ " :‬ﺇﺫﺍ ﺭﺟﻊ ﻭﺍﺣﺪ ﻭﺃﻇﻬﺮ ﲦﺮﺓ ﺍﻟﺘﻮﺑـﺔ‪ ،‬ﻓﺤﻴﻨﺌـﺬ‬
‫ﺍﻗﺒﻠﻮﻩ ﻟﻠﺼﻼﺓ ﻣﺜﻞ ﺍﻟﻮﻟﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﳋﻼﺹ ﻭﻫﻠﻚ ﻭﺑﺪﱠﺩ ﻣﺎﻝ ﺃﺑﻴﻪ‪ ." ..‬ﻭﺗﻘﻮﻝ‬
‫ﻋﻨﻪ ﺃﻳﻀﹰﺎ ﻟﻸﺳﻘﻒ‪ " :‬ﻭﻻ ﲤﻨﻌﻪ ﺃﻥ ﻳﺴﻤﻊ ﻛﻼﻡ ﺍﻟﺮﺏ‪ ،‬ﻭﻻ ﺃﻥ ﻳﺸﺎﺭﻙ ﺍﻷﻛﻞ ﻣﻌﻚ " ﻷ ﱠﻥ‬
‫ﺍﻟﺮﺏ ﱂ ﳝﺘﻨﻊ ﻋﻦ ﺍﻷﻛﻞ ﻣﻊ ﺍﻟﻌﺸﺎﺭﻳﻦ ﻭﺍﳋﻄﺎﺓ ‪ ...‬ﹸﻛ ﹾﻞ ﺃﻧﺖ ﺃﻳﻀﹰﺎ ﻣﻊ َﻣﻦ ﲣﺮﺟﻬﻢ ﻷﺟﻞ‬
‫ﺧﻄﻴﺔ ﺻﻨﻌﻮﻫﺎ‪ ،‬ﻭﺷﺎﺭﻛﻬﻢ ﰲ ﺍﻷﻛﻞ‪ ،‬ﻭﺍﻫﺘﻢ ﲞﻼﺻﻬﻢ ﻭﺳﺎﻋﺪﻫﻢ ﻭﻗﻮّﻫﻢ‪ ." ...‬ﻭﺗﻘـﻮﻝ‬
‫ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ " :‬ﺃﻧﺬﺭ َﻣﻦ ﻫﻮ ﻣﺸﺠﺐ ﻟﻠﺨﻄﻴﺔ‪ ،‬ﻭﺩِﻧﻪ ﺑﺴﻠﻄﺎﻥ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺍﻗﺒﻠﻪ ﺑﻔﺮﺡ‬
‫ﻭﺭﲪﺔ ﻭﺭﺃﻓﺔ ﻭﺑﺸﺮﻩ ﲞﻼﺹ ﺇﺫﺍ ﺍﻧﺘﻘﻞ ﻣﻦ ﻓﻌﻠﻪ ﻭﺗﺎﺏ‪ .‬ﻭﺇﺫﺍ ﻧﺪﻡ ﺍﻗﺒﻠﻪ ﺇﻟﻴﻚ‪ ،‬ﻭﺍﺫﻛﺮ ﻗـﻮﻝ‬
‫ﺍﻟﺮﺏ ﺃﻧﻪ ﻳﻜﻮﻥ ﻓﺮﺡ ﰲ ﺍﻟﺴﻤﺎﺀ ﲞﺎﻃﺊ ﻭﺍﺣﺪ ﻳﺘﻮﺏ‪ .‬ﺇﺫﺍ ﱂ ﺗﻘﺒﻞ ﺍﻟﺘﺎﺋﺐ ﻓﻘﺪ ﺃﺳـﻠﻤﺘﻪ ﰲ‬
‫ﺃﻳﺪﻱ ﺍﻟﺸﻴﺎﻃﲔ "‪ .‬ﻭﺗﻘﻮﻝ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ ... " :‬ﻟﺘﺨﺮﺟﻬﻢ ﻣﻦ ﺍﻟﺒﻴﻌﺔ ﻭﻗﺘﹰﺎ ﻣﻌﻠﻮﻣﹰﺎ ﻣﻘﺮﺭﹰﺍ‬
‫ﻛﻘﺪﺭ ﺧﻄﻴﺌﺘﻬﻢ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ـ ﺇﺫﺍ ﻣﺎ ﺗﺎﺑﻮﺍ ـ ﺗﻘﺒﻠﻬﻢ ﻛﻤﺎ ﻳﻘﺒﻞ ﺍﻵﺑﺎﺀ ﺃﻭﻻﺩﻫﻢ "‪ .‬ﻭﺗﻘـﻮﻝ‬
‫ﰲ ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‪ " :‬ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ َﻣﻦ ﻳﺘﻮﺏ‪ ،‬ﻓﻬﻮ ﻳﻔﺮﻕ ﻣﺎ ﻟﻠﻤﺴﻴﺢ ﻭﻳﻘﺎﻭﻣﻪ‪ .‬ﻭﻛﻤﺎ ﺃﻥ‬
 ‫ـ ‪ 19‬ـ‬
‫ﺍﻟﻠﱠﻪ ﻋﺎﺩﻝ ﻭﻳﺪﻳﻦ ﺍﳋﻄﺎﺓ‪ ،‬ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻫﻮ ﺭﺣﻮﻡ ﻳﻘﺒﻞ َﻣﻦ ﻳﺘﻮﺏ "‪.‬‬

‫‪ 2‬ـ ﺑﻘﻴﺔ ﺍﻹﻛﻠﲑﻭﺱ‬

‫ﺍﻹﻛﻠﲑﻭﺱ‪:‬‬
‫ﻫﻜﺬﺍ ﺗﺸﺮﺡ ﻣﻘﺪﻣﺔ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻋﻤﻞ ﻛﻞ ﺭﺟﺎﻝ ﺍﻹﻛﻠﲑﻭﺱ‪ " :‬ﺍﻷﺳﻘﻒ ﻛـﺮﺍﻉٍ‪،‬‬
‫ﻭﺍﻟﻘﺴﻮﺱ ﻛﻤُﻌﻠﱢﻤﲔ‪ ،‬ﻭﺍﻟﺸﻤﺎﻣﺴﺔ ﻛﺨّﺪﺍﻡ‪ ،‬ﻭﺍﻷﺑﻮﺩﻳﺎﻗﻮﻧﻴﻮﻥ ﻛﺄﻋﻮﺍﻥ‪ ،‬ﻭﺍﻷﻏﻨﺴﻄﺴـﻴﻮﻥ‬
‫ﻗﺮﺍﺀ‪ ،‬ﻭﺍﻻﺑﺼﻠﻤﻮﺩﺳﻴﻮﻥ ُﻣﺮﱢﺗﻠﲔ ﺑﺎﻟﻔﻬﻢ ‪." ...‬‬
‫ﻭﰲ ﺍﻟﺒﺎﺏ ‪ 21‬ﲢﺪﺩ ﺑﻌﺾ ﺍﺧﺘﺼﺎﺻﺎﻬﺗﻢ ﻓﺘﻘﻮﻝ‪ " :‬ﻭﻻ ﻧﺄﻣﺮ ﺃﻳﻀﹰﺎ ﻛﻞ ﺍﻹﻛﻠﲑﻭﺱ‬
‫ﺃﻥ ﻳﻌﻤﺪﻭﺍ‪ ،‬ﻭﻻ ﺃﻏﻨﺴﻄﺲ ﻭﻻ ﺍﺑﺼﻠﺘﺲ ﻭﻻ ﻗﻴّﻢ‪ .‬ﺑﻞ ﻳﻌﻤﺪ ﺍﻷﺳﻘﻒ ﻭﺍﻟﻘـﺲ‪ ،‬ﻭﳜـﺪﻡ‬
‫ﻣﻌﻬﻤﺎ ﺍﻟﺸﻤﺎﻣﺴﺔ ‪ ...‬ﻭﺗﺄﻣﺮ ﺃﻳﻀﹰﺎ ﺃﻻ ﻳﻘﺴﻢ ﺍﻟﻘﺴﻮﺱ ﴰﺎﺳﹰﺎ ﻭﻻ ﺃﺑﻮﺩﻳﺎﻗﻮﻥ ﻭﻻ ﺃﻏﻨﺴﻄﺲ‬
‫ﻭﻻ ﺍﺑﺼﻠﺘﺲ ﻭﻻ ﻗﻴّﻤﺎﹰ‪ ،‬ﺑﻞ ﺍﻷﺳﻘﻒ ﻭﺣﺪﻩ "‪ .‬ﻭﻫﻜﺬﺍ ﺗﻘـﻮﻝ ﺃﻳﻀـﹰﺎ ﰲ ﺍﻟﺒـﺎﺏ ‪:34‬‬
‫" ﻭﺍﻟﻘﺴﻴﺲ ﻭﺍﻟﺸﻤﺎﺱ ﻻ ﻳﺼﱢﻴﺮﺍﻥ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻛﺎﻫﻨﹰﺎ‪ .‬ﺑﻞ ﻟﻠﻘﺴﻴﺲ ﺳﻠﻄﺎﻥ ﻭﺍﺣﺪ‬
‫ﻭﻫﻮ ﺃﻥ ﻳُﻌﻠﱢﻢ ﻭﻳُﻌﻤﱢﺪ ﻭﻳُﻘﺪﱢﺱ ﻭﻳُﺒﺎﺭِﻙ ﺍﻟﺸﻌﺐ‪ .‬ﻭﺃﻣﱠﺎ ﺍﻟﺸﻤﺎﺱ ﻓﻠﻴﺲ ﻟﻪ ﺳﻠﻄﺎﻥ ﺃﻥ ﻳﻔﻌـﻞ‬
‫ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﺍ‪ ،‬ﺑﻞ ﻳﻠﺰﻡ ﺧﺪﻣﺘﻪ ﻣﻊ ﺍﻷﺳﻘﻒ ﻭﻣﻊ ﺍﻟﻘﺴﻴﺲ ﻭﻳﻜﻤﻞ ﺧﺪﻣﺔ ﺍﻟﺸﻤﺎﺳﻴﺔ "‪.‬‬
‫ﻭُﺗﺤ ﱢﺬﺭ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻱ ﻋﻤﻞ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻜﻬﻨﻮﺕ‪ .‬ﻓﺘﻘﻮﻝ ﰲ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ " :‬ﻛﻞ ﻋﻠﻤﺎﱐ ﻻ ﻳﻨﺠﻮ ﻣﻦ ﺍﻟﻌﻘﻮﺑـﺔ ﺇﺫﺍ ﺇﺯﺩﺭﻯ ﺑﺎﻟﻠﱠـﻪ‪ ،‬ﻭﲡـﺮﺃ ﻋﻠـﻰ‬
‫ﺍﻟﻜﻬﻨﻮﺕ‪ .‬ﻭﺍﲣﺬ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺣﺪﻩ " ﻭﺗﻀﺮﺏ ﻣﺜﺎ ﹰﻻ ﻟﺬﻟﻚ ﻣـﺎ ﻓﻌﻠـﻪ ﺑﻨـﻮ ﻗـﻮﺭﺡ‪.‬‬
‫ﻭﰲ ﺍﻟﺒﺎﺏ ‪ 21‬ﺗﻨﺺ ﻋﻠﻰ ﺃﻧﻪ‪ " :‬ﻻ ﻳﻌﻤﻞ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻜﻬﻨﻮﺕ‬
‫ﺍﻟﱵ ﻫﻰ ﺍﻟﻘﺮﺑﺎﻥ ﻭﺍﻟﺘﻌﻤﻴﺪ ﻭﻭﺿﻊ ﺍﻟﻴﺪ ﻟﻘﺴﻤﺔ ﺍﻟﻜﻬﻨﺔ ﻻ ﻛﺒﲑﹰﺍ ﻭﻻ ﺻﻐﲑﹰﺍ‪ .‬ﻷ ﱠﻥ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ‬
‫ﻂ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﻭﱂ ﻳﺆﲤﻦ ﻋﻠﻴﻬـﺎ‪،‬‬ ‫ﺍﻟﱵ ﻫﻰ ﻭﺿﻊ ﺍﻟﻴﺪ ﺇﳕﺎ ﻫﻰ ﻟﻸﺳﻘﻒ ﻓﻘﻂ‪ .‬ﻓﺎﻟﺬﻱ ﱂ ﻳُ ْﻌ ﹶ‬
‫ﺑﻞ ﻳﻘﺼﺪﻫﺎ ﻟﻨﻔﺴﻪ‪ ،‬ﻳﻨﺎﻝ ﻋﻘﻮﺑﺔ ﻣﺜﻞ ﻋﺰﻳﱠﺎ ﺍﳌﻠﻚ ) ‪2‬ﺃﻱ ‪ 8 : 26‬ـ ‪ ..( 21‬ﻭﺍﺳﺘﻄﺮﺩﺕ‪:‬‬
‫" ﻭﺍﻟﺬﻳﻦ ﻳﻌﻤﺪﻭﻥ ﺇﱃ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻳﻨﺎﻟﻮﻥ ﻣﺜﻞ ﺑﲏ ﻗﻮﺭﺡ " ) ﻋﺪﺩ ‪.( 16‬‬
‫ﺍﻟﻘﺴﻮﺱ‪:‬‬
‫ﱂ ﺗﻘﻞ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻛﻼﻣﹰﺎ ﻛﺜﲑﹰﺍ ﻋﻦ ﺍﻟﻘﺴﻮﺱ‪ .‬ﻓﻬﻰ ﻏﲑ ﻣﺎ ﺳﺒﻖ ﺫﻛـﺮﻩ ﺗﺸـﺮﺡ‬
 ‫ـ ‪ 20‬ـ‬
‫ﻋﻤﻠﻬﻢ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﻫﻜﺬﺍ‪ " :‬ﻭﺍﻟﻘﺴﻮﺱ ﻓﻠﻴﻜﻮﻧﻮﺍ ﻋﻨﺪﻛﻢ ﻣﻌﻠﻤﲔ ﲟﻌﺮﻓـﺔ ﺍﻹﳝـﺎﻥ‬
‫ﺑﺎﻟﻠﱠﻪ‪ ،‬ﻭﺗﻘﺒﻠﻮﺍ ﻣﻨﻬﻢ ﻛﻼﻡ ﺍﻷﻣﺎﻧﺔ ﺍﳌﺴﺘﻘﻴﻤﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻳﺒﺸﺮﻭﻧﻜﻢ ﺑـﻪ ﻣـﻦ‬
‫ﻗِﺒِﻠﻨَﺎ "‪.‬‬
‫ﺍﻟﺸﻤﺎﻣﺴﺔ‪:‬‬
‫ﲢﺪﺛﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻛﺜﲑﹰﺍ ﻋﻦ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻭﻋﻤﻠﻬﻢ‪ ،‬ﺟﻌﻠﺘـﻬﻢ ﺍﻷﻳـﺎﺩﻱ ﺍﻟـﻴﻤﲎ‬
‫ﻟﻸﺳﺎﻗﻔﺔ‪ ،‬ﻭﺍﺷﺘﺮﻃﺖ ﻓﻴﻬﺎ ﺍﺷﺘﺮﺍﻃﺎﺕ ﻛﺜﲑﺓ‪ .‬ﻣﻦ ﺃﳘﻬﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻃـﺎﺋﻌﲔ ﻷﺳـﺎﻗﻔﺘﻬﻢ‬
‫ﻭﺗﺎﺑﻌﲔ ﳍﻢ ﰲ ﻛﻞ ﺷﻲﺀ‪ .‬ﻓﻘﺎﻟﺖ ﰲ ﺍﻟﺒﺎﺏ ‪ " :34‬ﺃﻗﺴﻢ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻳﺎ ﺃﺳـﻘﻒ ﻛﻤـﺎ‬
‫ﻳﺮﺿﻰ ﺍﻟﻠﱠﻪ‪ ،‬ﻷﻬﻧﻢ ﺷﺮﻛﺎﺅﻙ ﰲ ﺣﻴﺎﺗﻚ ﻭﺃﻋﻮﺍﻥ ﻟﻠﱪ‪ .‬ﻫﺆﻻﺀ ﲣﺘﱪﻫﻢ ﻣﻦ ﻛﻞ ﺍﻟﺸﻌﺐ ﻫﻞ‬
‫ﻫﻢ ﻃﺎﺋﻌﻮﻥ ﻣﺴﺘﻌﺪﻭﻥ ﺃﻥ ﳜﺪﻣﻮﺍ ﰲ ﺣﻮﺍﺋﺞ ﺍﳋﺪﻣﺔ "‪.‬‬
‫ﺺ ﺃﻳﻀﹰﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ‪ 34‬ﻋﻠﻰ ﺃﻧـﻪ‪:‬‬ ‫ﺃﻣﱠﺎ ﻋﻦ ﻭﺿﻊ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻭﻛﺮﺍﻣﺘﻬﻢ‪ ،‬ﻓﻘﺪ ﻧ ﱠ‬
‫" ﻓﻠﻴﻜﻦ ﺍﻟﺸﻤﺎﻣﺴﺔ ﺑﻼ ﻋﻴﺐ ﻣﺜﻞ ﺍﻷﺳﻘﻒ‪ ،‬ﻭﻟﻴﻜﺮﻣﻮﺍ ﺃﻳﻀﹰﺎ ﺑﺎﻷﻛﺜﺮ‪ ،‬ﻭﻳﻜﻮﻧﻮﺍ ﻣﻦ ﲨﻠـﺔ‬
‫ﻛﻬﻨﺔ ﺍﻟﻜﻨﻴﺴﺔ‪ ) .‬ﻭﻟﻌﻞ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﺧﲑﺓ ﺃﻬﻧﻢ ﻣﻦ ﺩﺭﺟﺎﺕ ﺍﻟﻜﻬﻨﻮﺕ ﺍﻟـﺜﻼﺙ‬
‫ﺍﻟﱵ ﻫﻰ‪ :‬ﺍﻷﺳﻘﻔﻴﺔ ﻭﺍﻟﻘﺴﻴﺴﻴﺔ ﻭﺍﻟﺸﻤﺎﺳﻴﺔ ( ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﺃﻳﻀﹰﺎ‪ " :‬ﺍﻟﺸﻤﺎﺱ‬
‫ﺍﻵﻥ ﻫﻮ ﻣﻮﺿﻮﻉ ﻟﻜﻢ ﻣﻮﺿﻊ ﻫﺎﺭﻭﻥ‪ ،‬ﻭﺍﻷﺳﻘﻒ ﻋﻮﺿﹰﺎ ﻋﻦ ﻣﻮﺳﻰ ‪ ...‬ﺍﻛﺮﻣﻮﺍ ﺍﻷﺳﻘﻒ‬
‫ﻣﺜﻞ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﺍﻟﺸﻤﺎﺱ ﻛﺄﻧﻪ ﻧﱯ ﻟﻪ "‪.‬‬
‫ﻭﻋﻼﻗﺔ ﺍﻟﺸﻤﺎﺱ ﺑﺎﻷﺳﻘﻒ ﻫﻰ ﻣﻮﺿﻊ ﺍﻫﺘﻤﺎﻡ ﻛﺒﲑ ﰲ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‪ :‬ﻓﻬﻮ ﻗﺒﻞ ﻛـﻞ‬
‫ﺷﻲﺀ ﺧﺎﺩﻡ ﻟﻸﺳﻘﻒ ﻭﻣﻨﻔﱢﺬ ﻷﻭﺍﻣﺮﻩ‪ .‬ﻭﰲ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ " :‬ﻓﻠﻴﻘﻒ ﺍﻟﺸﻤﺎﺱ‬
‫ﳜﺪﻡ ﺍﻷﺳﻘﻒ ﺑﻄﻬﺎﺭﺓ ﻭﺑﻼ ﻭﺟﺪ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻛﺄﻧﻪ ﳜﺪﻡ ﺍﳌﺴﻴﺢ "‪ .‬ﻭﻳﺄﻣﺮ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‬
‫ﺑﺄﻧﻪ‪ " :‬ﻟﻴﻜﻦ ﺍﻟﺸﻤﺎﺱ ﻟﻸﺳﻘﻒ ﺃﺫﻧﹰﺎ ﻭﻋﻴﻨﹰﺎ ﻭﻓﻤﺎﹰ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻌﻪ ﺑﻘﻠﺐ ﻭﺍﺣﺪ ﻭﻧﻔﺲ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﺣﱴ ﻻ ﳛﺘﺎﺝ ﺍﻷﺳﻘﻒ ﺃﻥ ﻳﻬﺘﻢ ﺇﻻ ﺑﺎﻷﻣﻮﺭ ﺍﻟﻜﺒﲑﺓ ﻭﺣﺪﻫﺎ "‪ .‬ﻭﻟﻴﺲ ﻓﻘﻂ ﺃﻥ ﺍﻟﺸـﻤﺎﺱ‬
‫ﳜﺪﻡ ﺍﻷﺳﻘﻒ ﻭﻳﻄﻴﻌﻪ‪ ،‬ﻭﺇﳕﺎ ﺃﻳﻀﹰﺎ ﻻ ﻳﻔﻌﻞ ﺷﻴﺌﹰﺎ ﺑﺪﻭﻥ ﺇﺫﻧـﻪ‪ ،‬ﻭﻻ ﳜﻔـﻲ ﻋﻨـﻪ ﺷـﻴﺌﹰﺎ‪.‬‬
‫ﻭﰲ ﺫﻟﻚ ﻳﺬﻛﺮ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﻋﻦ ﺍﻟﺸﻤﺎﺱ ﺃﻧﻪ‪ " :‬ﻻ ﻳﻔﻌﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﺍﺗﻪ ﺇﻻ ﲟﺴﺮﺓ ﺃﺑﻴـﻪ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﺳﻘﻒ ﻭﲟﺎ ﻳﺄﻣﺮﻩ ﺑﻪ "‪ ،‬ﻭﻳﻀﻴﻒ ﺃﻳﻀﹰﺎ‪ " :‬ﻛﻤﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﳜﻠﻖ ﺷﻴﺌﹰﺎ ﺑﺪﻭﻥ‬
‫ﺍﻵﺏ‪ ،‬ﻫﻜﺬﺍ ﺍﻟﺸﻤﺎﺱ ﳚﺐ ﻋﻠﻴﻪ ﺃﻻ ﻳﻔﻌﻞ ﺷﻴﺌﹰﺎ ﺑﺪﻭﻥ ﺍﻷﺳﻘﻒ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻻﺑﻦ ﻳﻄﻴـﻊ‬
‫ﺃﺑﺎﻩ‪ ،‬ﻫﻜﺬﺍ ﺍﻟﺸﻤﺎﺱ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻴﻊ ﺍﻷﺳﻘﻒ "‪ ،‬ﻭﻧﻔﺲ ﺍﻷﻣﺮ ﻳﺬﻛﺮﻩ ﺍﻟﺒﺎﺏ ﺍﻟﺴـﺎﺑﻊ‪:‬‬
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‫" ﻛﻞ ﺷﻲﺀ ﻳﻔﻌﻠﻪ ﺍﻟﺸﻤﺎﺱ ﳚﺐ ﺃﻥ ﻳﻌﻠﻨﻪ ﻟﻸﺳﻘﻒ ﻭﻳﻜﻮﻥ ﺑﺈﺭﺍﺩﺗﻪ ﻭﻻ ﻳﺼﻨﻊ ﺷﻴﺌﹰﺎ ﺍﻟﺒﺘـﺔ‬
‫ﺑﻐﲑ ﺇﺭﺍﺩﺓ ﺍﻷﺳﻘﻒ‪ ،‬ﻭﻻ ﻳﺪﻓﻊ ﻷﺣﺪ ﺷﻴﺌﹰﺎ ﺇ ﱠﻻ ﺑﺄﻣﺮﻩ‪ .‬ﻓﺈﺫﺍ ﺩﻓﻊ ﺷﻴﺌﹰﺎ ﻟﻮﺍﺣﺪ ﻣﺘﻀﺎﻳﻖ ﻭﻛﺘﻤﻪ‬
‫ﻋﻦ ﺍﻷﺳﻘﻒ‪ ،‬ﻓﻬﺬﺍ ﻋﺎﺭ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﻭﺷﺘﻴﻤﺔ ﻟﻪ‪ ،‬ﻷﻧﻪ ﻧﺴﺒﻪ ﺇﱃ ﺍﻟﺘﻮﺍﱐ ﻭﺍﻟﺘﻐﺎﻓـﻞ ﻋـﻦ‬
‫ﺍﶈﺘﺎﺟﲔ "‪ .‬ﻭﻫﻜﺬﺍ ﺗﺄﻣﺮ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﻟﺸﻤﺎﺱ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻧﻔﺴﻪ‪ " :‬ﺇﺫﺍ ﻋﻠﻤـﺖ ﺃﻳﻬـﺎ‬
‫ﺍﻟﺸﻤﺎﺱ ﺃﻥ ﻭﺍﺣﺪﹰﺍ ﻣﺘﻀﺎﻳﻖ‪ ،‬ﻓﺎﻋﻠﻢ ﺍﻷﺳﻘﻒ ﲝﺎﻟﻪ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺍﺩﻓﻊ ﻟﻪ‪ .‬ﻭﻻ ﺗﻔﻌﻞ ﺷـﻴﺌﹰﺎ‬
‫ﺑﺪﻭﻧﻪ‪ ،‬ﻷﻧﻪ ﻋﺎﺭ ﻋﻠﻴﻚ‪ ،‬ﻭﲢﺮﻳﻚ ﻟﻠﺸﻌﺐ ﻟﻴﺘﺬﻣﺮﻭﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﻳﻜﻮﻥ ﺍﻟﺘﺬﻣﺮ ﻋﻠﻴﻪ ﺑﻞ ﻋﻠﻰ‬
‫ﺍﻟﺮﺏ ﺍﻹﻟﻪ "‪ .‬ﻭﻳﻜﺮﺭ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ ﻧﻔﺲ ﺍﳌﻌﲎ ﻓﻴﺄﻣﺮ ﺑﺄﻧﻪ " ﻓﻠﻴُﻌﻠﻢ ﺍﻟﺸﻤﺎﺱ ﺍﻷﺳﻘﻒ ﺑﻜﻞ‬
‫ﻣﺎ ﻳﻌﻤﻞ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﻳﺼﻨﻊ ﺷﻴﺌﹰﺎ ﺑﻐﲑ ﺇﺭﺍﺩﺓ ﺃﺑﻴﻪ ‪ ...‬ﻓﺈﻥ ﺃﺫﻥ ﻟﻪ ﺍﻷﺳﻘﻒ ﻓﻠﻴُـﺪﱢﺑﺮ‬
‫ﻣﺎ ﻳﺴﺘﻄﻴﻊ ﺗﺪﺑﲑﻩ‪ ،‬ﻭﻳﻌﺮﺽ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻜﺒﲑﺓ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﻟﻴُﺪﺑّﺮﻫﺎ ﻫﻮ ﺑﺮﺃﻳﻪ "‪.‬‬
‫ﺃﻣﱠﺎ ﻋﻦ ﺧﺪﻣﺔ ﺍﻟﺸﻤﺎﻣﺴﺔ‪ ،‬ﻓﻘﺪ ﺫﻛﺮﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻧﻮﻋﲔ ﻣﻦ ﺧﺪﻣﺘﻬﻢ‪ :‬ﺍﳋﺪﻣـﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﳋﺪﻣﺔ ﺍﻟﻜﻨﺴﻴﺔ‪ .‬ﻭﻗﺪ ﺭﻛﱠﺰﺕ ﻛﺜﲑﹰﺍ ﻋﻠﻰ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﻤﺎ ﻳﻈﻬﺮ ﻣﻦ‬
‫ﺍﻟﻨﺼﻮﺹ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻛﻤﺎ ﺃﻣﺮﺕ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﺒﺎﺏ ‪ " :34‬ﳚﺐ ﻋﻠـﻴﻜﻢ ﻳـﺎ ﴰﺎﻣﺴـﺔ ﺃﻥ‬
‫ﺗﻔﺘﻘﺪﻭﺍ ﺍﶈﺘﺎﺟﲔ‪ ،‬ﻭﺗﻌﻠﻤﻮﺍ ﺃﺳﺎﻗﻔﺘﻜﻢ ﲝﺎﻝ ﺍﳌﺘﻀﺎﻳﻘﲔ‪ .‬ﻷﻧﻪ ﻳﻠـﺰﻣﻜﻢ ﺃﻥ ﺗﻜﻮﻧـﻮﺍ ﻟـﻪ‬
‫ﻧﻔﺴﹰﺎ ﻭﺣﻮﺍﺳﹰﺎ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺃﻥ ﺗﻄﻴﻌﻮﻩ ﻭﺗﻜﻤﻠﻮﺍ ﺃﻭﺍﻣﺮﻩ ﻛﺄﺏ ﻭﺃﺳﻘﻒ ﻭ ُﻣﻌﻠﱢـﻢ "‪ .‬ﻭﰲ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﺃﻣﺮﺕ ﺍﻟﺸﻤﺎﻣﺴﺔ ﺑﺎﻻﺗﺼﺎﻝ ﺑﺎﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﺍﻷﺭﺍﻣﻞ ﻭﺍﻟﻔﻘـﺮﺍﺀ ﺇﱃ‬
‫ﻭﻻﺋﻢ ﺍﶈﺒﺔ‪ .‬ﻭﺃﻣﺮﺕ ﰲ ﺍﻟﺒﺎﺏ ‪ 35‬ﺑﺄﻧﻪ " ﻓﻠﻴﻜﺘﺐ ﺍﻟﺸﻤﺎﻣﺴﺔ ﺃﲰﺎﺀ ﺃﺻﺤﺎﺏ ﺍﻟﻘـﺮﺍﺑﲔ‪.‬‬
‫ﺍﻟﺬﻳﻦ ﻳﺄﺗﻮﻥ ﻬﺑﺎ ﻛﻞ ﻳﻮﻡ‪ ،‬ﺍﻷﺣﻴﺎﺀ ﻣﻨﻬﻢ ﻭﺍﻷﻣﻮﺍﺕ‪ ،‬ﻟﻜﻲ ﺇﺫﺍ ﺻﻠﻰ ﺍﻟﻜﺎﻫﻦ ﻳﺬﻛﺮﻫﻢ "‪.‬‬
‫ﺃﻣﱠﺎ ﻋﻦ ﺧﺪﻣﺘﻬﻢ ﺍﻟﻜﻨﺴﻴﺔ ﻓﻘﺪ ﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ‪ " :‬ﻓﻴﺘﻔ ﱠﺮﻍ ﺑﻌﺾ ﺍﻟﺸﻤﺎﻣﺴـﺔ‬
‫ﳋﺪﻣﺔ ﻗﺮﺑﺎﻥ ﺍﻟﺸﻜﺮ‪ ،‬ﻭﳜﺪﻣﻮﻥ ﺍﻟﺮﺏ ﺣﻴﻨﺌﺬ ﲞﻮﻑ ﻭﺭﻋﺪﺓ‪ .‬ﻭﺍﻟـﺒﻌﺾ ﺍﻵﺧـﺮ ﻳﺮﺍﻋـﻲ‬
‫ﺍﻟﺸﻌﺐ ﻭﻳﻮﺻﻴﻬﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺑﺴﻜﻮﺕ ﻋﻈﻴﻢ‪ .‬ﻭﺍﻟﺸﻤﺎﺱ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻗﺎﺋﻤﹰﺎ ﻣﻊ ﺭﺋـﻴﺲ‬
‫ﻼ ﻭﻻ ﺭﻳﺎ ًﺀ "‪.‬‬‫ﺍﻟﻜﻬﻨﺔ ﻟﻠﺨﺪﻣﺔ‪ ،‬ﻓﻠﻴﻘﻞ ﻟﻠﺸﻌﺐ ﺃﻻ ﻳﺪﻉ ﺃﺣﺪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺧﻴﻪ ﻭﺟﺪﹰﺍ ﻭﻻ ﺩﻏ ﹰ‬
‫ﻭﺫﻛﺮ ﻧﻔﺲ ﺍﻟﺒﺎﺏ ﺃﻳﻀﹰﺎ ﺃﻥ " ﺍﻟﺸﻤﺎﻣﺴﺔ ﻳﻜﻮﻧﻮﻥ ﻛﻨﻮﺗﻴﺔ ﺍﳌﺮﻛﺐ‪ .‬ﻭﻳﺮﺗﺒﻮﻥ ﺍﻹﺧـﻮﺓ ﰲ‬
‫ﻣﻮﺍﺿﻊ ﻭﻗﻮﻓﻬﻢ ﺑﻜﻞ ﺍﻫﺘﻤﺎﻡ ﻭﻛﻞ ﻫﺪﻭﺀ ‪ ...‬ﻭﻟﻴﻬﺘﻢ ﺍﻟﺸﻤﺎﺱ ﲟﻮﺿﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨـﻬﻢ‪،‬‬
‫ﻟﻜﻲ ﻳﻜﻮﻥ ﻛﻞ ﻣَﻦ ﻳﺪﺧﻞ ﳚﻠﺲ ﰲ ﺍﳌﻜﺎﻥ ﺍﳌﺴﺘﻘﺮ ﻟﻪ‪ .‬ﻭﻟﻴﻔﺘﻘﺪ ﺍﻟﺸﻤﺎﺱ ﺍﻟﺸﻌﺐ ﺃﻳﻀـﺎﹰ‪،‬‬
‫ﻟﺌﻼ ﻳﻨﻌﺲ ﻭﺍﺣﺪ ﺃﻭ ﻳﻨﺎﻡ ﺃﻭ ﻳﻀﺤﻚ ﺃﻭ ﻳﻌﻴّﺮ ﺻﺎﺣﺒﻪ "‪ .‬ﻭﺳﻨﻌﺮﺽ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﲟﺸـﻴﺌﺔ‬
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‫ﺍﻟﺮﺏ ﺑﺘﻔﺼﻴﻞ ﺃﻛﺜﺮ ﰲ ﺍﳉﺰﺀ ﺍﳋﺎﺹ ﺑﺎﻟﺼﻼﺓ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‪.‬‬
‫ﺍﻟﺸﻤﺎﻣﺴﺔ‪:‬‬
‫ﻟﻴﺴﺖ ﺍﻟﺸﻤﺎﺳﺔ ﻣﻦ ﺍﻹﻛﻠﲑﻭﺱ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﺬﻛﺮﻫﺎ ﻫﻬﻨﺎ ﺍﺳﺘﻜﻤﺎ ﹰﻻ ﳋﺪﻣﺔ ﺍﻟﺸﻤﺎﺳﻴﺔ‬
‫ﰲ ﺍﻟﻜﻨﻴﺴﺔ‪.‬‬
‫ﺃﻣﺮﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺸﻤﺎﺳﺎﺕ ﳋﺪﻣﺔ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻓﻘﺎﻟﺖ ﻟﻸﺳﻘﻒ ﰲ ﺍﻟﺒﺎﺏ ‪:34‬‬
‫" ﻭﺗﻘﺴّﻢ ﺃﻳﻀﹰﺎ ﴰﺎﺳﺎﺕ ﻧﺴﻮﺓ ﳐﺘﺎﺭﺍﺕ ﻗﺪﻳﺴﺎﺕ ﻷﺟﻞ ﺧﺪﻣﺔ ﺍﻟﻨﺴﺎﺀ "‪ .‬ﻭﺷﺮﺣﺖ ﺍﻷﻣﺮ‬
‫ﺑﺘﻔﺼﻴﻞ ﰲ ﻧﻔﺲ ﺍﻟﺒﺎﺏ ﻓﺎﺳﺘﻄﺮﺩﺕ‪ " :‬ﻷﻧﻚ ﻻ ﺗﻘﺪﺭ ﺃﻥ ﺗﺮﺳﻞ ﴰﺎﺳﹰﺎ ﺇﱃ ﺑﻴﻮﺕ ﺍﻟﻨﺴـﺎﺀ‬
‫ﻏﲑ ﺍﳌﺆﻣﻨﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﺗﺮﺳﻞ ﴰﺎﺳﺔ ﺍﻣﺮﺃﺓ ﻷﺟﻞ ﻓﻜﺮ ﺍﻟﻨﺎﺱ ﺍﻟﺴﻲﺀ‪ .‬ﻭﻛـﺬﻟﻚ ﲢﺘـﺎﺝ ﺇﱃ‬
‫ﺍﻟﺸﻤﺎﺳﺎﺕ ﺍﻟﻨﺴﺎﺀ ﰲ ﺃﺷﻴﺎﺀ‪ :‬ﻭﺃﻭﱠﻝ ﺫﻟﻚ ﻷﺟﻞ ﺍﻣﺮﺃﺓ ﺗﺘﻌﻤﱠﺪ‪ .‬ﻟﻜـﻲ ﻳﻜـﻮﻥ ﺍﻟﺸـﻤﺎﺱ‬
‫ﻳﺪﻫﻦ ﺟﺒﻬﺘﻬﺎ ﻻ ﻏﲑ ﻣﻦ ﺍﻟﺰﻳﺖ ﺍﳌﻘﺪﺱ)‪ ،(1‬ﻭﺑﻌﺪ ﺗﺪﻫﻦ ﺍﻟﺸﻤﺎﺳﺔ ﺍﳌـﺮﺃﺓ ﻛﻠـﻬﺎ‪ ،‬ﻷﻧـﻪ‬
‫ﻻ ﳚﻮﺯ ﻟﻠﺮﺟﺎﻝ ﺃﻥ ﻳﺘﺄ ﱠﻣﻠﻮﺍ ﺍﻟﻨﺴﺎﺀ ﺇ ﱠﻻ ﺑﻮﺿﻊ ﺍﻟﻴﺪ ﻋﻠﻴﻬﻦ ﻻ ﻏﲑ‪ .‬ﻟﻜﻲ ﻳـﺪﻫﻦ ﺍﻷﺳـﻘﻒ‬
‫ﺭﺃﺱ ﺍﳌﺮﺃﺓ ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﻜﻬﻨﺔ ﺃﻭ ﹰﻻ ﻳﺪﻫﻨﻮﻥ ﺍﳌﻠﻮﻙ‪ .‬ﻟﻴﺲ ﺃﻬﻧﻦ ﻳﺼﺮﻥ ﻛﺎﻫﻨﺎﺕ ﺑﻮﺿﻊ ﺍﻟﻴـﺪ‬
‫ﻋﻠﻴﻬﻦ‪ ،‬ﺑﻞ ﻟﻴﻜ َﻦ ﻣﺴﻴﺤﻴﺎﺕ "‪ .‬ﻭﻗﺪ ﻭﺭﺩ ﰲ ﻧﻔﺲ ﻫﺬﺍ ﺍﻟﺒـﺎﺏ ‪ " 34‬ﻭﺃﻣﱠـﺎ ﺍﻟﺸﻤﺎﺳـﺔ‬
‫ﺍﳌﺮﺃﺓ ﻓﻠﺘﺆ ّﺩﺏ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺗﺮﳛﻬﻦ ﻭﺗﻌﻴﻨـﻬﻦ "‪ .‬ﻭﻷﺟـﻞ ﺍﺧﺘﺼـﺎﺹ ﺍﻟﺸﻤﺎﺳـﺔ ﲞﺪﻣـﺔ‬
‫ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ " :‬ﻭﻻ ﺗﺄﰐ ﺍﻣﺮﺃﺓ ﺇﱃ ﺍﻟﺸﻤﺎﺱ ﺃﻭ ﺇﱃ ﺍﻷﺳـﻘﻒ ﻟﺘﺴـﺄﻝ‬
‫ﻷﺟﻞ ﺷﻲﺀ ﻳﻠﻴﻖ ﺑﺮﺗﺒﺘﻬﺎ‪ ،‬ﺇ ﱠﻻ ﻣﻊ ﺍﻟﺸﻤﺎﺳﺔ "‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺍﺳﺘﻘﻼﻝ ﺍﻟﺸﻤﺎﺳﺔ ﻬﺑﺬﻩ‬
‫ﺍﳋﺪﻣﺔ‪ ،‬ﻭﺇﳕﺎ ﻫﻰ ﰲ ﺫﻟﻚ ﻭﰲ ﺑﺎﻗﻲ ﻋﻤﻠﻬﺎ ﺧﺎﺿﻌﺔ ﻟﺘﻮﺟﻴﻪ ﻭﺇﺷـﺮﺍﻑ ﺍﻟﺸـﻤﺎﺱ‪ .‬ﻭﰲ‬
‫ﺫﻟﻚ ﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﻋﻦ ﺍﻟﺸﻤﺎﺳﺔ ﺃﻬﻧﺎ‪ " :‬ﻻ ﺗﻘﻮﻝ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻻ ﺗﺼﻨﻊ ﺷﻴﺌﹰﺎ ﺑﺎﳉﻤﻠﺔ‪،‬‬
‫ﺇ ﱠﻻ ﺑﺄﻣﺮ ﺍﻟﺸﻤﺎﺱ "‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ ﺃﻥ ﺍﻟﺸﻤﺎﺳﺔ ﻬﺗﺘﻢ ﺃﻳﻀﹰﺎ ﲟﻮﺍﺿﻊ ﺟﻠـﻮﺱ ﺍﳌﺆﻣﻨـﺎﺕ ﰲ‬
‫ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻻﺷﺮﺍﻑ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ‪ " :35‬ﺃﻥ ﺍﻟﺸﻤﺎﺳـﺎﺕ ﻭﺍﻟﻨﺴـﺎﺀ‪،‬‬
‫ﻓﻠﻴ ﹸﻜﻦﱠ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻫﻮ ﲝﺮﻱ ﺍﻟﻜﻨﻴﺴﺔ "‪.‬‬
‫ﻭﺃﻣﱠﺎ ﻋﻦ ﻛﺮﺍﻣﺔ ﺍﻟﺸﻤﺎﺳﺔ‪ ،‬ﻓﻘﺪ ﺃﻣﺮﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﺑﺄﻧﻪ " ﻓﻠـﺘﻜﻦ‬

‫)‪ (1‬ﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﻃﺒﻌﹰﺎ ﺯﻳﺖ ﺍﳌﲑﻭﻥ‪ ،‬ﻷﻥ ﺍﺳﺘﺨﺪﺍﻣﻪ ﻟﻴﺲ ﻣﻦ ﻋﻤﻞ ﺍﻟﺸﻤﺎﺱ‪ .‬ﻭﻟﻔﻬﻢ ﻫﺬﺍ ﺍﻷﻣﺮ ﺭﺍﺟﻊ ﻧﻮﻋﻲ ﺍﻟﺰﻳﺖ ﺍﻟﻠﺬﻳﻦ ﻛﺎﻧـﺎ‬
‫ﻳﺴﺘﺨﺪﻣﺎﻥ ﰲ ﺍﻟﻌﻤﺎﺩ ﻛﻤﺎ ﺗﺸﺮﺣﻬﻤﺎ ﻗﻮﺍﻧﲔ ﺍﻟﺮﺳﻞ ﻭﻗﻮﺍﻧﲔ ﺃﺑﻮﻟﻴﺪﺱ‪.‬‬
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‫ﺍﻟﺸﻤﺎﺳﺔ ﺍﳌﺮﺃﺓ ﺟﻠﻴﻠﺔ ﻋﻨﺪﻛﻢ "‪.‬‬
‫ﻭﻗﺪ ﻬﻧﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻋﻦ ﻗﻴﺎﻡ ﺍﳌﺮﺃﺓ ﺑﺎﻟﺘﻌﻠﻴﻢ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﻓـﻮﺭﺩ ﰲ ﺍﻟﺒـﺎﺏ ‪:19‬‬
‫" ﳓﻦ ﻧﻨﺄﻣﺮ ﺃ ﱠﻻ ُﺗﻌﱢﻠﻢ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﺑﻞ ﺗﺼﻠﲔ ﻷﻧﻔﺴﻬﻦ ﻭﺗﺴﻤﻌﻦ ﺍﻟﺘﻌﻠﻴﻢ "‪.‬‬
‫ﻭﻧﻼﺣﻆ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﺄﺧﻮﺫ ﻣﻦ ﺭﺳﺎﺋﻞ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻧﻔﺴـﻪ ) ‪1‬ﰐ ‪ ،( 12 :2‬ﻛﻤـﺎ‬
‫ﻳﻼﺣﻆ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﻫﻮ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻌﺎﻡ ﺃﻱ ﺗﻘﻒ ﺍﳌﺮﺃﺓ ﻟﺘﻌﻠﻢ ﺍﻟﺸﻌﺐ ﻛﻠﻪ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‬
‫ﺭﺟﺎ ﹰﻻ ﻭﻧﺴﺎ ًﺀ‪ .‬ﻭﻟﺬﻟﻚ ﻭﺭﺩ ﰲ ﻧﻔﺲ ﺍﻟﺒﺎﺏ ﻣﻦ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺑﻌﺪ ﺫﻟﻚ ﺍﻷﻣـﺮ‪ " :‬ﺇﺫﺍ ﻛـﺎﻥ‬
‫ﺭﺃﺱ ﺍﳌﺮﺃﺓ ﻫﻮ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻳﺘﺮﺃﺱ ﺍﳉﺴﺪ ﻋﻠﻰ ﺍﻟﺮﺃﺱ "‪ ،‬ﻭﳑﺎ ﻳﺴـﺘﺮﻋﻲ‬
‫ﺍﻻﻧﺘﺒﺎﻩ ﺃﻥ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻬﻧﺖ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺸﺮﻳﻦ ﻋﻦ ﻗﻴﺎﻡ ﺍﳌﺮﺃﺓ ﺑﺴﺮ ﺍﻟﻌﻤﺎﺩ‪ .‬ﻭﻫﻜﺬﺍ ﻭﺭﺩ ﻓﻴﻪ‪:‬‬
‫" ﻷﺟﻞ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﻻ ﻳﻌﻤﺪﻥ‪ :‬ﳓﻦ ﻧﻌﻠﻤﻜﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺧﻄﻴﺔ ﻋﻈﻴﻤﺔ ِﻟﻤَﻦ ﻳﻔﻌﻠﻪ‪ ،‬ﻭﻫﻮ‬
‫ﳐﺎﻟﻒ ﻟﻠﻨﺎﻣﻮﺱ ‪ ...‬ﻭﻟﻮ ﻛﺎﻥ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﺘﻌﻤﱠﺪ ﻣﻦ ﺍﻣﺮﺃﺓ ﻟﻜﺎﻥ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺗﻌﻤﱠـﺪ‬
‫ﻣﻦ ﺃﻣﻪ "‪ .‬ﻻ ﻧﺪﺭﻱ ﺍﻟﺪﺍﻓﻊ ﻹﺻﺪﺍﺭ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻊ ﺃﻧﻪ ﻭﺍﺿﺢ ﻭﻣُﺴﻠﱠﻢ ﺑـﻪ‪ .‬ﻭﻟﻜـﻦ ﺭﲟـﺎ‬
‫ﺣﺪﺛﺖ ﺃﺧﻄﺎﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﻛﺎﻥ ﺳﺒﺒﻬﺎ ﻋﺪﻡ ﻓﻬﻢ ﺍﻟﺒﻌﺾ ﻟﻠﺨﺪﻣﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻬﺑﺎ ﺍﻟﺸﻤﺎﺳﺔ‬
‫ﰲ ﺍﻟﻌﻤﺎﺩ‪ .‬ﰲ ﺍﻟﻮﺍﻗﻊ ﺃﻬﻧﺎ ﻻ ُﺗﻌ ﱢﻤﺪ‪ ،‬ﻭﺇﳕﺎ ﺗﺴﺎﻋﺪ ﺃﻭ ﲣﺪﻡ ﺍﻟﻜﺎﻫﻦ ﺍﻟﺬﻱ ﻳُﻌﻤﱢﺪ ﺍﻟﻨﺴﺎﺀ‪.‬‬

‫‪ 3‬ـ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺑﻌﺾ ﺍﻟﻄﻘﻮﺱ ﺍﻟﻜﻨﺴﻴﺔ‬

‫ﺃ ـ ﺍﻟﻜﻨﻴﺴﺔ‪ :‬ﺑﻨﺎﺅﻫﺎ ﻭﺗﺮﺗﻴﺒﻬﺎ‪:‬‬
‫ﻋﺮﺿﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ‪ ،‬ﻭﲢﺪﺛﺖ ﻋﻨـﻪ ﺑﺘﻔﺼـﻴﻞ ﰲ‬
‫ﻼ‬
‫ﺍﻟﺒﺎﺏ ‪ .35‬ﻭﺫﻛﺮﺕ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ ﺃﻥ‪ " :‬ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻠﻴﻜﻦ ﻣﺴـﺘﻘﺒ ﹰ‬
‫ﻟﻠﺸﺮﻕ ﰲ ﻃﻮﻟﻪ‪ ،‬ﻭﻟﺘﻜﻦ ﺃﺭﻭﻗﺘﻪ ﻣﻦ ﺟﺎﻧﺒﻴﻪ ﺇﱃ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺸﺮﻗﻴﺔ‪ .‬ﻭﻟﻴﻜﻦ ﻛﺮﺳﻲ ﺍﻷﺳﻘﻒ‬
‫ﻣﻨﺼﻮﺑﹰﺎ ﰲ ﺍﻟﻮﺳﻂ‪ ،‬ﻭﺍﻟﻘﺴﻮﺱ ﺟﻠﻮﺳﹰﺎ ﺣﻮﺍﻟﻴﻪ ﻣﻦ ﺟﺎﻧﺒﻴﻪ ‪." ...‬‬
‫ﻭﰲ ﺍﻟﺒﺎﺏ ‪ 35‬ﺫﻛﺮﺕ ﺃﻥ‪ " :‬ﺍﻟﻜﻨﻴﺴﺔ ﻓﻠﻴﻜﻦ ﳍﺎ ﺛﻼﺛﺔ ﺃﺑﻮﺍﺏ ‪ ...‬ﺃﺣﺪﻫﺎ ﻳﻜـﻮﻥ‬
‫ﻗﺒﻠﻴﻬﺎ ﻭﺍﻵﺧﺮ ﻏﺮﺑﻴﻬﺎ ﻭﺍﻟﺜﺎﻟﺚ ﲝﺮﻳﻬﺎ‪.‬‬
‫ﺃﻣﱠﺎ ﻋﻦ ﺍﻷﺑﻨﻴﺔ ﺍﳌﻠﺤﻘﺔ ﺑﺎﻟﻜﻨﻴﺴﺔ ﻓﻘﺪ ﺫﻛﺮﺕ ﰲ ﻧﻔﺲ ﺍﻟﺒﺎﺏ ﺃﻥ‪ " :‬ﺑﻴﺖ ﺍﳋﺪﻣـﺔ‬
‫ﻳﻜﻮﻥ ﻋﻦ ﳝﲔ ﺍﻟﺒﺎﺏ ﺍﻟﻘﺒﻠﻲ‪ ،‬ﻛﻲ ﻻ ﻳﺒﺼﺮ ﺍﻟﺸﻌﺐ ﺍﻟﻘﺮﺍﺑﲔ ﺍﻟﱵ ﺗﺄﺗﻴﻬﻢ " ﻭﺃﻧﻪ " ﻳﻜـﻮﻥ‬
‫ﻣﻦ ﻏﺮﰊ ﲝﺮﻱ ﻣﻮﺿﻊ ﺍﳌﻌﻤﻮﺩﻳﺔ ﻟﻠﻤﺼﺒﻮﻏﲔ ) ﺃﻱ ﻟﻠﻤﻌﻤﺪﻳﻦ (‪ ،‬ﻣﻮﺿﻊ ﻣﻌﺘـﺰﻝ ﻋـﻦ‬
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‫ﺍﻟﻜﻨﻴﺴﺔ ﻳﻜﻮﻥ ﺍﳌﻮﻋﻮﻇﻮﻥ ﻓﻴﻪ‪ ،‬ﻟﻴﺠﺪﻭﺍ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﲰﺎﻉ ﺍﻟﻜﺘـﺐ ﺍﳌﻘﺪﺳـﺔ ﻭﺍﳌـﺰﺍﻣﲑ‬
‫ﻭﺍﻟﺘﺴﺎﺑﻴﺢ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱵ ﺗُﻘﺎﻝ ﰲ ﺍﻟﻜﻨﻴﺴﺔ " ﻭ" ﻟﻴﻜﻦ ﻋﻨﺪ ﺍﻟﻜﻨﻴﺴﺔ ﻣﻮﺿﻊ ﻳـﺄﻭﻯ ﺇﻟﻴـﻪ‬
‫ﺍﻟﻐﺮﺑﺎﺀ‪ ،‬ﻭُﻳﻬْﺘﻢ ﻬﺑﻢ ﻣﻦ ﻣﺎﻝ ﺍﻟﻜﻨﻴﺴﺔ "‪.‬‬
‫ﻭﺃﻣﺮﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺃﻳﻀﹰﺎ ﺃﻬﻧﻢ ﳚﺐ ﺃﻥ " ﻳﻨﲑﻭﺍ ﺃﻧﻮﺍﺭﹰﺍ ﻛﺜﲑﺓ ﻛﻤﺜـﺎﻝ ﺍﻟﺴـﻤﺎﺋﻴﲔ‬
‫ﻻﺳﻴﻤﺎ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﻓﺼﻮﻝ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ " ﻭﺃﻥ " ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺗﻘﺮﺃ ﻋﻠﻴﻪ ﺍﻟﻔﺼـﻮﻝ‪،‬‬
‫ﻼ ﻋﻦ ﺍﳌﺬﺑﺢ ﻣﻦ ﲝﺮﻱ "‪.‬‬ ‫ﻓﻠﻴﻜﻦ ﺧﺎﺭﺟﹰﺎ ﻗﻠﻴ ﹰ‬
‫ﻭﺣﺪﺩﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻣﻮﺍﺿﻊ ﺟﻠﻮﺱ ﺍﻟﻜﻞ ‪ .‬ﻭﻣﻦ ﺟﻬﺔ ﺍﳌﺬﺑﺢ ﺃﻣﺮﺕ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ‬
‫" ﺳﺘﺎﺭﺓ " ﻣﻦ ﺛﻴﺎﺏ ﻣﻄﺮﺯﺓ ﻣﻄﻬﺮﺓ "‪.‬‬

‫ﺏ ـ ﺻﻠﻮﺍﺕ ﺍﻟﺴﺎﻋﺎﺕ‪:‬‬
‫ﻭﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪ " :‬ﺻﻠﱡﻮﺍ ﻟﻠﺮﺏ ﺛﻼﺙ ﺩﻓﻌﺎﺕ ﰲ ﺍﻟﻨﻬﺎﺭ ﻭﺗﺬﻛﺮﻭﺍ ﺍﻟﻠﱠـﻪ "‪.‬‬
‫ﻭﻟﻌ ﱠﻞ ﻫﺬﺍ ﻗﺪ ﻗﻴﻞ ﺑﻮﺟﻪ ﺍﻹﲨﺎﻝ ﻭﺍﳌﻘﺼﻮﺩ ﺑﻪ ﻋﺸﻴﺔ ﻭﺑﺎﻛﺮ‪ ،‬ﻭﻭﻗﺖ ﺍﻟﻈﻬـﺮ " ﻓﺘﺸـﻤﻞ‬
‫ﺍﻟﺼﻠﻮﺍﺕ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻭﺁﺧﺮﻩ ﻭﻭﺳﻄﻪ‪.‬‬
‫ﻭﻟﻜﻦ ﺗﻔﺎﺻﻴﻞ ﺻﻠﻮﺍﺕ ﺍﻟﺴﺎﻋﺎﺕ ﻭﺭﺩﺕ ﰲ ﺍﻟﺒﺎﺏ ‪ 37‬ﺍﳋﺎﺹ ﲟﺎ ﻳﻔﻌﻠﻪ ﺍﻷﺳﻘﻒ‬
‫ﻼ‬
‫ﺑﻌﺪ ﺳﻴﺎﻣﺘﻪ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﻓﻴﻪ‪ " :‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﻠﺰﻡ ﺍﻷﺳﻘﻒ ﺍﳌﺬﺑﺢ‪ ،‬ﻭﻳﺘﻔﺮﱠﻍ ﻟﻠﺼـﻼﺓ ﻟـﻴ ﹰ‬
‫ﻭﻬﻧﺎﺭﺍﹰ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﰲ ﺍﻟﺴﺎﻋﺎﺕ ﺍﻟﱵ ﺗﺼﻠﺢ ﻟﻠﺼـﻼﺓ ﻭﻫـﻰ‪ :‬ﺃﻭﻝ ﺍﻟﻠﻴـﻞ ﻋﻨـﺪ ﺍﻟﻨـﻮﻡ‪،‬‬
‫ﰒ ﻧﺼﻒ ﺍﻟﻠﻴﻞ‪ ،‬ﰒ ﻭﻗﺖ ﺍﻟﻐﺪﺍﺓ ﺃﻭﻝ ﺳﺎﻋﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺛﺎﻟﺚ ﺳﺎﻋﺔ‪ ،‬ﻭﺳـﺎﺩﺱ ﺳـﺎﻋﺔ‪،‬‬
‫ﻭﺗﺎﺳﻊ ﺳﺎﻋﺔ‪ ،‬ﻭﺍﳌﺴﺎﺀ ‪." ...‬‬

‫ﺟـ ـ ﺍﳌﻮﺍﻇﺒﺔ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻭﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻌﺎﻣﺔ ﻓﻴﻬﺎ‪:‬‬

‫ﻭﻫﻜﺬﺍ ﺗﺄﻣﺮ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﻷﺳﻘﻒ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ‪ " :‬ﻓﻠﺘُﻌﻠﹼﻢ ﻳﺎ ﺃﺳﻘﻒ ﺍﻟﺸـﻌﺐ‪،‬‬
‫ﻭﺗﺄﻣﺮﻫﻢ ﲟﻼﺯﻣﺔ ﺍﻟﺒﻴﻌﺔ ﻛﻞ ﻳﻮﻡ ﺑﻜﺮﺓ ﻭﻋﺸﻴﺔ‪ ،‬ﻭﺃﻻ ﻳﺘﺨﻠﱠﻔﻮﺍ ﻋﻨﻬﺎ ﺍﻟﺒﺘﺔ ﺑﻞ ﳚﺘﻤﻌﻮﺍ ﺇﻟﻴﻬـﺎ‬
‫ﰲ ﻛﻞ ﻭﻗﺖ ‪ ." ...‬ﻭﲣﺎﻃﺐ ﺍﻟﺸﻌﺐ ﰲ ﻧﻔﺲ ﺍﻟﺒﺎﺏ ﻫﻜﺬﺍ " ﻻ ﲡﻌﻠﻮﺍ ﺍﻷﻣﻮﺭ ﺍﳉﺴﺪﺍﻧﻴﺔ‬
‫ﻋﻨﺪﻛﻢ ﺃﻓﻀﻞ ﻣﻦ ﻛﻼﻡ ﺍﻟﻠﱠﻪ‪ ،‬ﺑﻞ ﺍﺟﺘﻤﻌﻮﺍ ﻛﻞ ﻳﻮﻡ ﺑﻜﺮﺓ ﻭﻋﺸـﻴﺔ ﺇﱃ ﺍﻟﺒﻴﻌـﺔ ﻟﺘُﺼـﻠﱡﻮﺍ‬
‫ﻭﺗﻘﺮﺃﻭﺍ ﺍﳌﺰﻣﻮﺭ ‪ 62‬ﺑﻜﺮﺓ‪ ،‬ﻭﺍﻟـ ‪ 140‬ﻋﺸﻴﺔ)‪ .(1‬ﻻ ﺳﻴﻤﺎ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ‬
‫)‪ (1‬ﺍﻷﻭﻝ ﻣﻦ ﻣﺰﺍﻣﲑ ﺻﻼﺓ ﺑﺎﻛﺮ‪ ،‬ﻭﺍﻵﺧﺮ ﻣﻦ ﻣﺰﺍﻣﲑ ﺻﻼﺓ ﺍﻟﻨﻮﻡ‪ ،‬ﻭﺗﺮﻗﻴﻤﻬﺎ ﺑﺎﻟﺘﺮﲨﺔ ﺍﻟﺒﲑﻭﺗﻴﺔ ‪.41 ،63‬‬
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‫ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﺣﺪ‪ ،‬ﻓﺈﻧﻪ ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻥ ﲡﺘﻤﻌﻮﺍ ﻓﻴﻪ ﰲ ﺍﻟﺒﻴﻌﺔ ﺑـﺄﺩﺏ ﻛـﺜﲑ ﺟـﺪﹰﺍ ‪" ...‬‬
‫ﻭُﺗﻌﺎﺗﺐ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﻧﻔﺲ ﺍﻟﺒﺎﺏ ﻣَﻦ ﻳﺘﺄﺧﺮ ﻋﻦ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻓﺘﻘﻮﻝ‪ " :‬ﲟﺎﺫﺍ ﳚﻴﺐ ﺍﻟﻠﱠﻪ ﻣَـﻦ‬
‫ﻳﻨﺴﻰ ﻭﻳﺘﺄﺧﺮ ﻋﻦ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳌﻘﺪﺳﺔ ﺍﻟﱵ ﻟﻠﱠﻪ؟! ﻭﺇﺫﺍ ﺍﺣﺘﺞ ﻭﺍﺣﺪ ﺑﻌﻤﻞ ﻳﺪﻳﻪ ﻭﺗﻮﺍﱏ ﻷﺟﻠﻪ‪،‬‬
‫ﻓﻠﻴﻌﻠﻢ ﻫﺬﺍ ﺃﻥ ﺻﻨﻌﺔ ﺍﳌﺆﻣﻨﲔ ﻋﻨﺪﻫﻢ ﻧﺎﻓﻠﺔ‪ ،‬ﻭﺃﻣﱠﺎ ﻋﻤﻠﻬﻢ ﻓﻬﻮ ﻋﺒﺎﺩﺓ ﺍﻟﻠﱠﻪ ‪ ...‬ﻛﻤـﺎ ﻗـﺎﻝ‬
‫ﺍﻟﺮﺏ‪ :‬ﻻ ﺗﻌﻤﻠﻮﺍ ﻟﻠﻄﻌﺎﻡ ﺍﻟﻔﺎﱐ ﺑﻞ ﻟﻠﻄﻌﺎﻡ ﺍﻟﺒﺎﻗﻲ ﳊﻴﺎﺓ ﺍﻷﺑﺪ " ) ﻳﻮ ‪ .( 27 : 6‬ﻭﻟﻜـﻦ‬
‫ﻻ ﻳﻔﻬﻢ ﺃﺣﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ﺃﻥ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺗُﺤﺮﺽ ﻋﻠﻰ ﺇﳘﺎﻝ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﻘﺪ ﺷﺮﺣﺖ ﺃﳘﻴﺔ‬
‫ﺍﻟﻌﻤﻞ ﺷﺮﺣﹰﺎ ﻭﺍﻓﻴﹰﺎ ﺑﺘﻔﺼﻴﻞ ﻛﺜﲑ ﻭﺑﺄﻣﺜﻠﺔ ﻋﺪﻳﺪﺓ ﰲ ﺍﻟﺒﺎﺏ ‪ 11‬ﻭﻗﺎﻟﺖ‪ " :‬ﻭﻻ ﺗﻐﻔﻠﻮﺍ ﻋـﻦ‬
‫ﻋﻤﻞ ﺃﻳﺪﻳﻜﻢ‪ ،‬ﻟﻜﻲ ﲡﺪﻭﺍ ﰲ ﺯﻣﺎﻧﻜﻢ ﻛﻠﻪ ﻣﺎ ﺗﻜﺘﻔﻮﻥ ﺑﻪ ﺃﻧﺘﻢ ﻭﺍﻟﻔﻘﺮﺍﺀ ﻭﻟﻜﻲ ﻻ ﲢﻤّﻠـﻮﺍ‬
‫ﻼ ‪." ..‬‬
‫ﺍﻟﻜﻨﻴﺴﺔ ﺛﻘ ﹰ‬
‫ﻭﻛﻤﺎ ﺃﻣﺮﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺑﺎﳌﻮﺍﻇﺒﺔ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﺃﻣﺮﺕ ﻛـﺬﻟﻚ ﺑﻌـﺪﻡ ﺍﳌﻀـﻲ‬
‫ﺇﱃ ﳎﺎﻣﻊ ﻏﲑ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻭﻫﻜﺬﺍ ﺷﺮﺣﺖ ﺍﻷﻣـﺮ ﺷـﺮﺣﹰﺎ ﻭﺍﻓﻴـﹰﺎ ﰲ ﺍﻟﺒـﺎﺏ ﺍﻟﻌﺎﺷـﺮ‬
‫ﻭﻗﺎﻟﺖ‪ " :‬ﺇﻥ ﺃﻧﺘﻢ ﺗﺮﻛﺘﻢ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻣﻀﻴﺘﻢ ﺇﱃ ﻫﻴﺎﻛـﻞ ﺍﻷﻣـﻢ ﺃﻭ ﺇﱃ ﳎـﺎﻣﻊ ﺍﻟﻴﻬـﻮﺩ‬
‫ﻭﳎﺎﻣﻊ ﺍﳌﺨﺎﻟﻔﲔ‪ ،‬ﻓﻤﺎ ﻫﻮ ﺍﳉﻮﺍﺏ ﺍﻟﺬﻱ ﲡﻴﺒـﻮﻥ ﺍﻟﻠﱠـﻪ ﺑـﻪ ﰲ ﻳـﻮﻡ ﺍﻟﺪﻳﻨﻮﻧـﺔ؟! "‪.‬‬
‫ﻭﻭﺟﻬﺖ ﻧﻔﺲ ﺍﻟﺘﺤﺬﻳﺮ ﰲ ﺍﻟﺒﺎﺏ ‪ " :11‬ﲢ ﱠﻔﻈﻮﺍ ﺃﻳﻀﹰﺎ ﻣﻦ ﺃﻥ ﺗﺘﻔﺮﱠﻏﻮﺍ ِﻟﻤَﺎ ﻓﻴﻪ ﻫﻼﻛﻜﻢ‪،‬‬
‫ﺃﻱ ﺃﻥ ﲡﺘﻤﻌﻮﺍ ﻣﻊ ﺍﻷﻣﻢ ﰲ ﳎﺎﻣﻌﻬﻢ‪ .‬ﻓﺈﻧﻪ ﻫﻼﻙ ﻟﻜﻢ ﻭﻏﻮﺍﻳﺔ‪ .‬ﻟﻴﺴﺖ ﻟﻠﱠﻪ ﺷـﺮﻛﺔ ﻣـﻊ‬
‫ﺍﻟﺸﻴﺎﻃﲔ‪ .‬ﺍﻫﺮﺑﻮﺍ ﻣﻦ ﻧﻈﺮ ﻣﺎ ﻻ ﻳﻔﻴﺪ‪ ،‬ﻭﻫﻮ ﻣﻼﻋﺐ ﺍﻷﻣـﻢ ﻭﻣﻮﺍﺿـﻊ ﺍﻟﺼـﺮﺍﻉ ﺍﻟـﱵ‬
‫ﻟﻠﺤﻨﻔﺎﺀ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺘﻄﲑﻭﻥ ﻭﺍﳌﻌﺰﻣﲔ ‪ ...‬ﻭﺍﳌﻨﺠﻤﲔ‪ .‬ﻷﻧﻪ ﻳﻘﻮﻝ‪ :‬ﻻ ﺗﺘﺒﻌﻮﺍ ﺍﻟﻐﻮﺍﺓ ﻭﻻ ﺍﻟﺮﻗﺎﺓ‬
‫ﻭﻻ ﺍﳌﻌﺰﻣﲔ ﻭﻻ ﺍﳌﻨﺠﻤﲔ ﻭﻻ ﺃﺻﺤﺎﺏ ﺍﳌﻮﺍﻟﻴﺪ ﻭﻻ ﲢﺒﻮﺍ ﺍﻟﻌﺮﱠﺍﻓﲔ " ) ﺗـﺚ ‪،10 : 18‬‬
‫‪ ) ،( 11‬ﻻ ‪ .( 31 : 19‬ﻭﺍﺳﺘﻄﺮﺩﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﻧﻔﺲ ﺍﻟﺒﺎﺏ‪ " :‬ﺍﻟﺬﻱ ﳚﺐ ﺍﻵﻥ ﻫﻮ‬
‫ﺃﻥ ﻳﻬﺮﺏ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺍﳊﻨﻔﺎﺀ ﻭﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﲨﻴﻊ ﺍﳌﺨﺎﻟﻔﲔ‪ .‬ﻭﻣـﻦ ﻣﻮﺍﺿـﻊ‬
‫ﺃﻋﻴﺎﺩﻫﻢ ﻭﻭﻻﺋﻤﻬﻢ ‪ ...‬ﻭﻣﻦ ﲨﻴﻊ ﳏﺎﻓﻞ ﺍﻷﻣﻢ ‪ ...‬ﻭﺻﻠﻮﺍﻬﺗﻢ ‪." ..‬‬
‫ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻟﻨﻈﺎﻡ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﻗﺪ ﺍﻫﺘﻤﺖ ﺑﻪ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﻗﺪ ﺷﻐﻞ ﺟﺎﻧﺒـﹰﺎ‬
‫ﻛﺒﲑﹰﺍ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ‪ ،‬ﻓﻘﺪ ﻭﺭﺩ ﻓﻴﻪ‪ " :‬ﻭﻟﻴﻘﻒ ﺍﻟﻘﻮﻣﺔ ) ﲨﻊ ﻗﻴّﻢ‪ .‬ﻭﻟﻜﻦ ﻟﻌﻞ ﺍﳌﻘﺼـﻮﺩ‬
‫ﻫﻮ ﺍﻷﺑﻮﺩﻳﺎﻛﻮﻧﻴﻮﻥ ( ﰲ ﻣﻮﺍﺿﻊ ﺍﻟﺪﺧﻮﻝ ﺍﻟﱵ ﻟﻠﺮﺟﺎﻝ ﻭﳛﻔﻈﻮﻫـﺎ ﻭﻛـﺬﻟﻚ ﺍﻟﻨﺴـﺎﺀ‬
‫ﺍﳋﺎﺩﻣﺎﺕ ﻳﻘﻔﻦ ﳑﺎ ﻳﻠﻲ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻓﺈﻥ ﻭُﺟﺪ ﻭﺍﺣﺪ ﺟﺎﻟﺴﹰﺎ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺍﳌﺜـﺎﻝ ﺍﳌﻮﺿـﻮﻉ‪،‬‬
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‫ﻓﻠﲑﺩﻋﻪ ﻭﻳﺮﻓﻀﻪ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻭﻳﻨﻘﻠﻮﻩ ﺇﱃ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻠﻴﻖ ﺑﻪ "‪ .‬ﻭﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﺍﻟﻼﺋﻘـﺔ‬
‫ﺑﻜﻞ ﺃﺣﺪ ﺷﺮﺣﻬﺎ ﻧﻔﺲ ﺍﻟﺒﺎﺏ‪ " :‬ﻟﻴﻜﻦ ﺍﻟﻌﻠﻤﺎﻧﻴﻮﻥ ﺟﻠﻮﺳﹰﺎ ﰲ ﻧﺎﺣﻴﺔ ﺑﻜﻞ ﺗﺮﺗﻴﺐ ﻭﻫﺪﻭﺀ‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻨﺴﺎﺀ ﺃﻳﻀﹰﺎ ﳚﻠﺴﻦ ﻣﻌﺘﺰﻻﺕ ﻭﺣﺪﻫﻦ ﰲ ﻧﺎﺣﻴﺔ ﺃﺧـﺮﻯ ﻬﺑـﺪﻭﺀ ﻭﺳـﻜﻮﺕ "‬
‫" ﻭﺃﻣﱠﺎ ﺍﻟﻌﺬﺍﺭﻯ ﻭﺍﻷﺭﺍﻣﻞ ﻓﻠﻴﺘﻘﺪﻣﻨﻬﻦ ﻛﻠﻬﻦ ﰲ ﻣﻮﺍﺿﻊ ﻭﻗﻮﻓﻬﻦ ﻭﺻﻠﻮﺍﻬﺗﻦ‪ .‬ﻭﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﺋﻲ‬
‫ﺗﺰﻭﺟﻦ ﻭﻭﻟﺪﻥ ﺃﻭﻻﺩﹰﺍ ﻓﻠﻴﻘﻔﻦ ﰲ ﻧﺎﺣﻴﺔ " " ﻭﻟﻴﺠﻠﺲ ﺍﻟﺸﺒﺎﻥ ﺃﻳﻀﹰﺎ ﰲ ﻣﻮﺿﻊ ﻭﺣﺪﻫﻢ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﲦﺔ ﻣﻮﺿﻊ ﻳﺴﻌﻬﻢ‪ .‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻓﻠﻴﻘﻔﻮﺍ ﺧﻠﻒ ﺍﻟﺬﻳﻦ ﻛﱪﻭﺍ ﰲ ﺍﻟﻘﺎﻣﺔ‪ .‬ﻭﻟﻴﺠﻠﺴـﻮﺍ‬
‫ﺑﺘﺮﺗﻴﺐ‪ .‬ﻭﺃﻣﱠﺎ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻠﻴﺄﺧﺬﻫﻢ ﺁﺑﺎﺅﻫﻢ ﻋﻨﺪﻫﻢ‪ .‬ﻭﻟﻴﺠﻠﺲ ﺍﻷﻃﻔﺎﻝ ﻣﻊ ﺍﻟﻨﺴﻮﺓ ﰲ ﻣﻮﺿﻊ‬
‫ﻭﺣﺪﻫﻢ "‪ .‬ﻭﻛﺬﻟﻚ ﱂ ﻳﻐﻔﻞ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻳﻀﹰﺎ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻐﺮﺑﺎﺀ ﺍﻟﺬﻳﻦ ﳛﻀﺮﻭﻥ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ‪،‬‬
‫ﻓﻮﺭﺩ ﻓﻴﻪ‪ " :‬ﻭﺇﺫﺍ ﺃﺗﻰ ﺥ ﺃﻭ ﺃﺧﺖ ﻣﻦ ﺑﻠﺪ ﺁﺧﺮ ‪ ...‬ﻓﻠﻴﺴﺘﻘﺺ ﺍﻟﺸﻤﺎﺱ ﻋﻨﻬﻢ‪ :‬ﻫﻞ ﻫـﻢ‬
‫ﻣﺆﻣﻨﻮﻥ‪ ،‬ﻭﻫﻞ ﳚﺐ ﺃﻥ ﻳﺪﺧﻼ ﺍﻟﻜﻨﻴﺴﺔ ﺃﻡ ﻻ‪ ،‬ﻭﻫﻞ ﻫﻢ ﺃﳒﺎﺱ ﻣﻦ ﺍﳍﺮﺍﺳﻴﺴـﺎﺕ ) ﺃﻱ‬
‫ﺍﳍﺮﻃﻘﺎﺕ (؟‪ .‬ﰒ ﻳﻌﻠﻢ ﺣﺎﻝ ﺍﻷﺧﺖ ﺍﻟﱵ ﺃﺗﺖ‪ :‬ﻫﻞ ﻫﻰ ﻣﺘﺰﻭﺟﺔ ﺃﻡ ﻫﻰ ﺃﺭﻣﻠﺔ ‪...‬؟ ﻭﻫﻜﺬﺍ‬
‫ﻼ‬‫ﺇﺫﺍ ﻋﺮﻑ ﺃﻬﻧﻢ ﻣﺆﻣﻨﻮﻥ‪ ،‬ﻭﺑﺎﺗﻔﺎﻕ ﻭﺍﺣﺪ ﻣﻌﻨﺎ‪ ،‬ﺣﻴﻨﺌﺬ ﻳﺪﺧﻠﻬﻢ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻭﻳُﺠﻠﺲ ﻛـ ﹰ‬
‫ﻣﻨﻬﻢ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺼﻠﺢ ﻟﻪ "‪ " ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺃﺗﻰ ﻗﺴﻴﺴـﺎﹰ‪ ،‬ﻓﻠﻴﻘﺒﻠـﻪ ﺍﻟﻘﺴـﻮﺱ‬
‫ﻭﻳﺸﺎﺭﻛﻮﻩ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﴰﺎﺳﹰﺎ ﻓﻠﻴﻘﺒﻠﻪ ﺍﻟﺸﻤﺎﻣﺴﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺳﻘﻔﹰﺎ ﻓﻠﻴﺠﻠﺴﻪ ﺍﻷﺳﻘﻒ ﻣﻌـﻪ‬
‫ﰲ ﻫﺬﻩ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﻟﻴﻜﺮﻣﻪ ﻭﻳﺴﺄﻟﻪ ﺃﻥ ﻳﻘﻮﻝ ﻛﻼﻡ ﺗﻌﻠﻴﻢ ﻟﻠﺸﻌﺐ ‪ ..‬ﺗﻀﺮﻉ ﺇﻟﻴـﻪ‬
‫ﻳﺎ ﺃﺳﻘﻒ ﺃﻥ ﻳﻜﻤﻞ ﺷﻜﺮ ﺍﻟﻘﺮﺑﺎﻥ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﳜﺎﻑ ﺃﻥ ﻳُﺼﻌِﺪ ﻗﺮﺑﺎﻧﹰﺎ ﻟﻜﻲ ﳛﻔـﻆ ﻟـﻚ‬
‫ﺍﻟﻮﺍﺟﺐ ﻟﺮﺋﺎﺳﺘﻚ‪ ،‬ﻓﺄﻟﺰﻣﻪ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﱪﻛﺔ " " ﻭﺇﺫﺍ ﺟﻠﺴﺖ ﻭﺩﺧﻞ ﻭﺍﺣﺪ ﰲ ﺷﻜﻞ ﺣﺴﻦ‬
‫ﳑﻠﻮﺀ ﳎﺪﹰﺍ ﰲ ﺳﲑﺗﻪ ‪ ،...‬ﻓﻼ ﺗﺪﻉ ﻋﻨﻚ ﺧﺪﻣﺔ ﺍﻟﻜﻼﻡ ﻷﺟﻞ ﻣﺮﺍﻋﺎﺓ ﺫﻟـﻚ ﺍﻟﺸـﺨﺺ‬
‫ﻭﺗﺪﻋﻮﻩ ﺇﱃ ﺃﻭﻝ ﺍﺠﻤﻟﻠﺲ‪ .‬ﺑﻞ ﻛﻦ ﺛﺎﺑﺘﹰﺎ ﰲ ﻫﺪﻭﺀ ﻭﻻ ﺗﻘﻄﻊ ﻛﻼﻣﻚ ‪ ..‬ﺑﻞ ﻓﻠﻴﻘﺒﻠﻪ ﺍﻹﺧـﻮﺓ‬
‫ﺇﻟﻴﻬﻢ ﺑﺄﻣﺮ ﺍﻟﺸﻤﺎﻣﺴﺔ " ﻭﺇﺫﺍ ﺣﻀﺮ ﺃﻳﻀﹰﺎ ﻓﻘﲑ ﻏﺮﻳﺐ ‪ ...‬ﻭﻟﻴﺲ ﻟﻪ ﻣﻮﺿﻊ ﳚﻠـﺲ ﻓﻴـﻪ‪،‬‬
‫ﻓﻠﻴﻮﺳّﻊ ﻟﻪ ﺍﻟﺸﻤﺎﺱ ﺃﻳﻀﹰﺎ ﻣﻦ ﻛﻞ ﻓﻬﻤﻪ ﻟﺌﻼ ﻳﺼﲑ ﻣﺮﺍﺋﻴﹰﺎ ﻟﻠﻨﺎﺱ ﻭﻛﺬﻟﻚ ﺍﻟﺸﻤﺎﺳﺔ ﺍﳌـﺮﺃﺓ‬
‫ﻓﻠﺘﻔﻌﻞ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻣﻊ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺪﺍﺧﻼﺕ ﻓﻘﲑﺍﺕ ﻛﻦ ﺃﻡ ﻏﻨﻴﺎﺕ "‪.‬‬
‫ﺃﻣﱠﺎ ﻋﻦ ﻃﻘﺲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳉﻤﻬﻮﺭﻳﺔ ﻭﺻﻼﺓ ﺍﻟﻘﺪﺍﺱ‪ ،‬ﻓﻘﺪ ﺷـﺮﺣﻬﻤﺎ ﺃﻳﻀـﹰﺎ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ ﻭﺍﻟﺒﺎﺏ ‪ ،38‬ﻓﻘﺪ ﲢﺪﺙ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ ﻋﻦ ﻗﺮﺍﺀﺍﺕ ﻣﻦ ﺍﻟﻌﻬـﺪﻳﻦ ﺍﻟﻘـﺪﱘ‬
‫ﻭﺍﳊﺪﻳﺚ ‪ ...‬ﻭﻗﺮﺍﺀﺓ ﺗﻔﺎﺳﲑ‪ .‬ﻭﺃﻥ " ﺍﻷﻏﻨﺴﻄﺲ ﻳﻘﻒ ﰲ ﻣﻜﺎﻥ ﻋﺎ ٍﻝ ﻭﻳﻘﺮﺃ ﻣﻦ ﺍﻟﻜﺘﺐ "‬
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‫" ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺮﺳﻞ ﻭﺭﺳﺎﺋﻞ ﺑﻮﻟﺲ " " ﻭﺑﻌﺪ ﻫﺬﺍ ﻓﻠﻴﻘﺮﺃ ﻗﺴﻴﺲ ﺃﻭ ﴰﺎﺱ ﺍﻹﳒﻴﻞ ﺍﻟـﺬﻱ‬
‫ﺳﻠﻤﻨﺎﻩ ﺇﻟﻴﻜﻢ ﺃﻧﺎ ﻣﱴ ﻭﻳﻮﺣﻨﺎ‪ ،‬ﻭﻣﺎ ﺃﺧﺬﻩ ﻣﺮﻗﺲ ﻭﻟﻮﻗﺎ ﺷـﺮﻛﺎﺀ ﺍﻟﻌﻤـﻞ ﻣـﻊ ﺑـﻮﻟﺲ‬
‫ﻭﻭﺿﻌﺎﻩ ﻟﻜﻢ " " ﻭﺇﺫﺍ ﺣﻀﺮﰎ ﻗﺮﺍﺀﺓ ﺍﻹﳒﻴﻞ ﻓﻠﻴﻘﻒ ﺍﻟﻘﺴﻮﺱ ﺃﲨﻌﻮﻥ ﻭﺍﻟﺸﻤﺎﻣﺴﺔ ﻭﻛـﻞ‬
‫ﺍﻟﺸﻌﺐ ﺑﺴﻜﻮﻥ ﻭﻫﺪﻭﺀ " ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻘﻔﻮﺍ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﻬﺑـﺪﻭﺀ ﻭﻋﻔـﺎﻑ ﻭﻳﻘﻈـﺔ‬
‫ﻟﺴﻤﺎﻉ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﺑﺎﻧﺘﺼﺎﺏ ﻋﻈﻴﻢ " " ﻭﺁﺧﺮ ﺍﻟﻜﻞ ﻳﺜﺒﺖ ﺍﻷﺳﻘﻒ ﺍﻟﺸﻌﺐ ﺑﻜﻼﻡ ﺗﻌﻠﻴﻢ "‪.‬‬
‫ﻭﺑﻌﺪ ﺧﺮﻭﺝ ﺍﳌﻮﻋﻮﻇﲔ ﻭﺍﳌﺒﺘﺪﺋﲔ ﰲ ﺍﻟﺘﻮﺑﺔ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻟﺸﺮﻕ‪ ،‬ﻭﻳﺴﺄﻟﻮﻥ ﺍﻟﻠﱠـﻪ ﺍﻟـﺬﻱ‬
‫ﺻﻌﺪ ﺇﱃ ﲰﺎﺀ ﺍﻟﺴﻤﺎﺀ ﰲ ﺍﻟﺸﺮﻕ‪ .‬ﻭﺗﺬﻛﺮﻭﺍ ﻣﺴﻜﻨﻜﻢ ﺍﻟﻘﺪﱘ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻟـﺬﻱ‬
‫ﰲ ﺍﻟﺸﺮﻕ "‪ " .‬ﻭﺍﻟﺸﻤﺎﺱ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻗﺎﺋﻤﹰﺎ ﻣﻊ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ ﻟﻠﺨﺪﻣﺔ‪ ،‬ﻓﻠﻴﻘﻞ ﻟﻠﺸـﻌﺐ‬
‫ﻼ ﻻ ﺭﻳﺎ ًﺀ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻓﻠُﻴﻘﱢﺒﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣـﻦ‬
‫ﺃﻻ ﻳﺪﻉ ﺃﺣﺪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺧﻴﻪ ﻭﺟﺪﹰﺍ ﻭﻻ ﺩﻏ ﹰ‬
‫ﺍﻟﺮﺟﺎﻝ ﺍﻵﺧﺮ ﺑ ﹸﻘﺒﻠﺔ ﻃﺎﻫﺮﺓ‪ .‬ﻭﻟﻜﻦ ﻻ ُﻳﻘﱢﺒﻞ ﺃﺣﺪ ﺻﺎﺣﺒﻪ ﺑﺪﻏﻞ ﻣﺜﻞ ﻳﻮﺩﺍﺱ ﺍﻟﺬﻱ ﺃﺳـﻠﻢ‬
‫ﺍﻟﺮﺏ ﺑ ﹸﻘﺒﻠﺔ ﺭﻳﺎﺀ "‪ .‬ﻭﻫﺬﺍ ﺍﻟﻄﻘﺲ ﺍﻷﺧﲑ ﻋﺮﺽ ﻟﻪ ﺃﻳﻀﹰﺎ ﺍﻟﺒـﺎﺏ ﺍﻟﺘﺎﺳـﻊ ﺇﺫ ﻭﺭﺩ ﻓﻴـﻪ‪:‬‬
‫ﻼ ﻣـﻊ ﺻـﺎﺣﺒﻪ‬ ‫" ﻓﻠﻴﻘﻒ ﺍﻟﺸﻤﺎﺱ ﺃﻣﺎﻣﻜﻢ ﻭﻳﻘﻞ ﺑﺼﻮﺕ ﻋﺎ ٍﻝ‪ :‬ﻻ ﻳﺪﻉ ﺃﺣﺪ ﰲ ﻗﻠﺒﻪ ﺩﻏ ﹰ‬
‫ﻭﻻ ﻣﻜﺮﹰﺍ ﻭﻻ ﺭﻳﺎﺀ‪ .‬ﺣﱴ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻗﻮﻡ ﻣﻦ ﺍﳊﻀﻮﺭ ﺭﻳﺎﺀ ﺗﺸﺘﺒﻚ ﺳـﺮﻳﺮﻬﺗﻢ ﺇﺫﺍ ﲰﻌـﻮﺍ‬
‫) ﺃﻱ ﺗﻠﻮﻣﻬﻢ ﻧﻴﺘﻬﻢ ( ﻭﻳﺴﺄﻟﻮﻥ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﺼﺎﳊﻮﺍ ﺇﺧﻮﻬﺗﻢ "‪ .‬ﻭﻫـﺬﺍ ﻳﻮﺍﻓـﻖ ﰲ ﻃﻘﺴـﻨﺎ‬
‫ﺍﳊﺎﱄ ﻗﻮﻝ ﺍﻟﺸﻤﺎﺱ ﺃﺛﻨﺎﺀ ﺻﻼﺓ ﺍﻟﺼﻠﺢ ﻭﺑﻌﺪﻫﺎ‪ " :‬ﺻﻠﻮﺍ ﻣﻦ ﺃﺟﻞ ﺍﻟﺴﻼﻣﺔ ﺍﻟﻜﺎﻣﻠـﺔ ‪...‬‬
‫ﻭﻗﱢﺒﻠﻮﺍ ﺑﻌﻀﻜﻢ ﺑﻌﻀﹰﺎ " ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﺒﺪﺃ ﺍﻟﻘﺪﺍﺱ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ ﻣـﻦ ﺍﻟﺪﺳـﻘﻮﻟﻴﺔ‬
‫ﻳﺴﺘﻄﺮﺩ‪ " :‬ﻭﻣﻦ ﺑﻌﺪ ﺫﻟﻚ ﻓﻠﻴﺘﻀﺮﱠﻉ ﺍﻟﺸﻤﺎﺱ)‪ (1‬ﻋﻦ ﻛﻞ ﺍﻟﻌﺎﱂ ﻭﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﻋﻦ ﺍﻟﻐـﻼﺕ‬
‫ﻭﺍﻟﺜﻤﺎﺭ ﻭﻋﻦ ﺍﻟﻜﻬﻨﺔ ﻭﺍﻟﺮﺅﺳﺎﺀ‪ ،‬ﻭﻋﻦ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ‪ ،‬ﻭﻋـﻦ ﺍﳌﻠـﻮﻙ‪ ،‬ﻭﻋـﻦ ﺳـﻼﻣﺔ‬
‫ﺍﻟﻜﻨﻴﺴﺔ ﺍﳉﺎﻣﻌﺔ ﺍﳌﻘﺪﺳﺔ ‪ ...‬ﻭﻟﻴﺪﻉ ﺍﻷﺳﻘﻒ ﻭﻳﻘﻮﻝ‪ :‬ﺧﻠﱢﺺ ﺷـﻌﺒﻚ ﻳـﺎﺭﺏ‪ ،‬ﺑـﺎﺭﻙ‬
‫ﻣﲑﺍﺛﻚ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ ﺍﻗﺘﻨﻴﺘﻪ ﺑﺎﻟﺪﻡ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻟﺮﺑﻨـﺎ ﻳﺴـﻮﻉ ﺍﳌﺴـﻴﺢ ﻭﲰﻴﺘـﻪ ﳑﻠﻜـﺔ‬
‫ﻭﻛﻬﻨﻮﺗﹰﺎ ﻭﺷﻌﺒﹰﺎ ﻃﺎﻫﺮﹰﺍ " " ﻭﺑﻌﺪ ﻫﺬﺍ ﻓﻠﻴﻜﻤﻞ ﺍﻟﻘﺪﺍﺱ ﻭﻛـﻞ ﺍﻟﺸـﻌﺐ ﻗﻴـﺎﻡ ﻳﺼـﻠﻮﻥ‬
‫ﺑﺴﻜﻮﺕ "‪ " .‬ﻭﺇﺫﺍ ﻓﺮﻏﻮﺍ ﳑﺎ ﻳﺼﻌﺪﻭﻧﻪ‪ ،‬ﻓﻠﺘﺘﻘﺮﺏ ﻛﻞ ﺭﺗﺒﺔ ﻭﻃﻘﺲ ﻣﻦ ﺍﳉﺴﺪ ﺍﳌﻘـﺪﺱ‬

‫)‪ (1‬ﻟﻌﻞ ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺍﻟﺸﻤﺎﺱ ﻳﻨﺒﻪ ﺍﻟﺸﻌﺐ ﺇﱃ ﺍﻟﺼﻼﺓ ﲟﺎ ﻳﺮﺩ ﺑﻪ ﺃﺛﻨﺎﺀ ﺗﻼﻭﺓ ﺍﻟﻜﺎﻫﻦ ﻟﻸﻭﺍﺷﻲ‪ .‬ﻭﻫﺬﻩ ﺍﻷﻭﺍﺷﻲ ﺑﻌﻀﻬﺎ ﻗﺒﻞ ﺻـﻼﺓ‬

‫ﺍﻟﺼﻠﺢ‪ .‬ﻭﺑﻌﻀﻬﺎ ﻗﺒﻞ ﺻﻼﺓ ﺍﺠﻤﻟﻤﻊ ﰲ ﺍﻟﻘﺪﺍﺱ‪ .‬ﻭﻟﻜﻨﻬﺎ ﺃﲨﻠﺖ ﻛﻠﻬﺎ ﻣﻌﹰﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺮﺽ‪!...‬‬
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‫ﻭﺍﻟﺪﻡ ﺍﳉﻠﻴﻞ‪ ،‬ﺑﻄﻘﺲ ﻭﺧﻮﻑ ﻭﺭﻋﺪﺓ ﻭﻧﻴﺔ ‪ ...‬ﻭﻟﺘﺪﺧﻞ ﺍﻟﻨﺴﺎﺀ ﻭﺭﺅﻭﺳﻬﻦ ﻣﻐﻄﺎﺓ ﻛﻤـﺎ‬
‫ﻳﻠﻴﻖ ﺑﺰﻳﻨﺘﻬﻦ "‪ " .‬ﻭﻟﺘﺤﻔﻆ ﺍﻷﺑﻮﺍﺏ ﻟﻜﻲ ﻻ ﻳﺪﺧﻞ ﻏﲑ ﻣﺆﻣﻦ ﺃﻭ ﺃﺣﺪ ﱂ ﻳﺸﺎﺭﻙ ﺑﻌﺪ ﰲ‬
‫ﺍﻟﺴﺮﺍﺋﺮ "‪.‬‬
‫ﺃﻣﱠﺎ ﺭﻓﻊ ﺍﻟﺒﺨﻮﺭ ﻭﺗﻘﺪﱘ ﺍﳊﻤﻞ‪ ،‬ﻓﻘﺪ ﻋﺮﺽ ﳍﻤﺎ ﺍﻟﺒﺎﺑﺎﻥ ‪ .38 ،23‬ﻓﻘـﺪ ﻭﺭﺩ ﰲ‬
‫ﻛﻠﻴﻬﻤﺎ ﺃﻥ " ﺍﻷﺳﻘﻒ ﻳﺒﺪﺃ ﺃﻭ ﹰﻻ ﺑﺼﻼﺓ ﺍﻟﺸﻜﺮ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﳚﻠﺲ ﺍﻟﺸﻌﺐ ﻭﻳﻘـﻮﻝ ﳍـﻢ‬
‫ﺗﺄﻭﻳﻞ ﻛﻼﻡ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﻭﻳﻌﻠﻤﻬﻢ ﺇﻳﱠﺎﻫﺎ‪ .‬ﰒ ﺗﻘﺎﻝ ﺍﻻﺑﺼﻠﻤﻮﺩﻳﺔ ﺍﻟﱵ ﻫﻰ ﺍﻟﺘﺮﺍﺗﻴﻞ ﻣـﻦ‬
‫ﻛﺘﺎﺏ ﺍﳌﺰﺍﻣﲑ‪ .‬ﰒ ﳛﻤﻞ ﺍﳋﺒﺰ ﻭﺍﻟﻜﺄﺱ ﺍﻟﻠﺬﻳﻦ ﻟﻠﺸﻜﺮ‪ .‬ﻭﳛﻤﻞ ﺍﻷﺳﻘﻒ ﺍﻟﺒﺨﻮﺭ ﻭﻳـﺪﻭﺭ‬
‫ﺣﻮﻝ ﺍﳌﺬﺑﺢ ﺛﻼﺙ ﺩﻭﺭﺍﺕ‪ ،‬ﻭﻳﻌﻄﻲ ﺍﻟﺒﺨﻮﺭ ﻟﻠﻘﺲ ﻓﻴﺪﻭﺭ ﺑﻪ ﻋﻠﻰ ﺍﻟﺸﻌﺐ‪ ،‬ﻓﺈﺫﺍ ﻓﺮﻏﻮﺍ ﻣﻦ‬
‫ﺍﻻﺑﺼﻠﻤﻮﺩﻳﺔ ﻳﻘﺮﺃ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻓﺼﻮ ﹰﻻ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺮﺳﻮﱄ ﻭﻳﻘﻮﻟﻮﻥ ﺗﺴﺎﺑﻴﺢ ﻣﻦ ﺍﳌـﺰﺍﻣﲑ "‬
‫ﻼ ﻣﻦ ﻛﻼﻡ ﺍﻹﳒﻴﻞ "‪ .‬ﻭﻟﻌﻞ ﺍﻟﺴﺒﺐ ﰲ ﻭﺭﻭﺩ ﺍﻟﻌﻈﺔ ﺃﻭﻻﹰ‪،‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﻟﺒﺎﺏ ‪ " :38‬ﰒ ﻓﺼ ﹰ‬
‫ﰒ ﺗﻘﺪﱘ ﺍﳊﻤﻞ‪ ،‬ﰒ ﻗﺮﺍﺀﺍﺕ ﻣﻦ ﺍﻟﺮﺳﻞ ﻭﺍﳌﺰﺍﻣﲑ ﻭﺍﻹﳒﻴﻞ‪ ،‬ﻓﺮﲟﺎ ﻳﻜﻮﻥ ﻣﺮﺟﻌﻪ ﺃﻥ ﺍﻟﻌﻈـﺔ‬
‫ﻛﺎﻧﺖ ﺗُﻘﺎﻝ ﺑﻌﺪ ﺇﳒﻴﻞ ﺑﺎﻛﺮ ﻛﻤﺎ ﺗﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﺷﻮﺍﻫﺪ ﻛﺜﲑﺓ‪ .‬ﻭﺑﻌﺪ ﻫﺬﺍ ﻳﻘﻮﻝ ﺍﻟﺒـﺎﺏ‬
‫‪ " :38‬ﻭﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺍﳌﺮﺿﻰ‪ ،‬ﻋﻠﻰ ﺍﻟﻐﺮﺑﺎﺀ ) ﺭﲟﺎ ﻳﻘﺼﺪ ﺍﳌﺘﻐﺮﺑﲔ ﺃﻭ ﺍﳌﺴـﺎﻓﺮﻳﻦ ﻛﻤـﺎ‬
‫ﻳﻮﺿﺢ ﺍﻟﻨﺺ ﺍﻟﻘﺒﻄﻲ (‪ ،‬ﻭﻋﻠﻰ ﺍﳌﺘﻀﻴﻘﲔ‪ ،‬ﻭﻋﻦ ﺍﳍﻮﺍﺀ ﻭﺍﻟﺜﻤـﺎﺭ‪ ،‬ﻭﺍﳌﻠـﻮﻙ‪ ،‬ﻭﺍﻟﺮﺅﺳـﺎﺀ‪،‬‬
‫ﻭﺍﳌﻮﺗﻰ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺄﺗﻮﻥ ﻭﻳﻌﻤﻠﻮﻥ ﺍﳋﲑ ﻟﻠﻜﻨﻴﺴﺔ ﺭﲟﺎ ﻳﻘﺼﺪ ﻫﻨﺎ ) ﺃﻭﺷﻴﺔ ﺍﻟﻘـﺮﺍﺑﲔ (‪،‬‬
‫ﻭﻋﻠﻰ ﺍﳌﻮﻋﻮﻇﲔ‪ ،‬ﻭﺳﻼﻣﺔ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳉﺎﻣﻌﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﺳﻘﻒ‪ ،‬ﻭﻋﻠﻰ ﺍﻹﻛﻠﲑﻭﺱ‪ ،‬ﻭﻋﻠـﻰ‬
‫ﺍﺟﺘﻤﺎﻉ ﺍﻟﺸﻌﺐ "‪.‬‬
‫ﻭ ِﻣﻤﱠﺎ ﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ‪ 38‬ﺃﻳﻀﹰﺎ‪ :‬ﻭﻟﻴﺼﻌﺪ ﺍﻟﻘﺮﺑﺎﻥ ﺍﳌﻘـﺪﺱ ﰲ ﻳـﻮﻣﻲ ﺍﻟﺴـﺒﺖ‬
‫ﻭﺍﻷﺣﺪ‪ .‬ﻭﻳﺒﺘﺪﺉ ﺑﺎﻟﺴﻴﺎﻗﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻣﻦ ﺑﻜﺮﺓ ) ﺃﻱ ﻣﻦ ﺑﺎﻛﺮ (‪ .‬ﻭﻛﺬﻟﻚ ﰲ ﺃﻳﺎﻡ ﺍﻷﻋﻴﺎﺩ‬
‫ﺍﻟﱵ ﺗﺘﻔﻖ ﰲ ﻭﺳﻂ ﺍﻷﺳﺒﻮﻉ "‪ " ...‬ﻭﻳﻜﻮﻥ ﺍﻷﺳﻘﻒ ﻗﺎﺋﻤﹰﺎ ﻋﻠﻰ ﺍﳌﺬﺑﺢ‪ ،‬ﻭﺣﻮﺍﻟﻴﻪ ﴰﺎﻣﺴﺔ‬
‫ﻳﺮﻭﺣﻮﻥ ﲟﺮﻭﺍﺡ ﻣﺜﻞ ﺃﺟﻨﺤﺔ ﺍﻟﻜﺎﺭﻭﺑﻴﻢ‪ ،‬ﻭﺍﻟﻘﺴﻮﺱ ﻣﻌﻪ ﻗﻴﺎﻡ ﻭﺑﻘﻴﺔ ﲨﺎﻋﺔ ﺍﻹﻛﻠﲑﻭﺱ ﺃﻳﻀﹰﺎ‬
‫ﻋﻠﻰ ﺍﻟﻄﻘﺲ " " ﻭﻻ ﻳﻘﺮﺏ ﺃﺣﺪ ﻣﻦ ﺍﻟﻘﺮﺑﺎﻥ ﺇ ﱠﻻ ﺍﳌﺆﻣﻨﻮﻥ ﻓﻘﻂ "‪.‬‬
‫ﺩ ـ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻨﺘﻘﻠﲔ‪:‬‬
‫ﲢﺪﺙ ﺍﻟﺒﺎﺏ ‪ 33‬ﻣﻦ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻋﻦ " ﺍﻟﺼﻼﺓ ﻋﻠـﻰ ﺍﳌﻨـﺘﻘﻠﲔ " ﻓـﻮﺭﺩ ﻓﻴـﻪ‪:‬‬
‫" ﺍﺟﺘﻤﻌﻮﺍ ﺑﻼ ﻛﺴﻞ ﺇﱃ ﺍﻟﺒﻴﻌﺔ ﺍﻟﱵ ﻫﻰ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻭﺍﻗﺮﺃﻭﺍ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﻭﺭﺗﱢﻠﻮﺍ ﻋﻠﻰ ﻣَﻦ‬
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‫ﺭﻗﺪ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ ﻭﻛﻞ ﺍﻟﻘﺪﻳﺴﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﺧﻮﺗﻜﻢ ﺍﻟﺬﻳﻦ ﺭﻗﺪﻭﺍ ﻭﻫـﻢ‬
‫ﻣﺆﻣﻨﻮﻥ ﺑﺎﻟﺮﺏ‪ .‬ﻭﻗﺪﺍﺱ ﺍﻟﺸﻜﺮ ﺍﻟﺬﻱ ﻫﻮ ﺍﳉﺴﺪ ﺍﳌﻘﺪﺱ ﻭﺍﻟﺪﻡ ﺍﳉﻠﻴﻞ ﺍﻟـﺬﻱ ﻟﻠﻤﻠـﻚ‪،‬‬
‫ﺃﺻﻌﺪﻭﺍ ﺑﻪ ﰲ ﻛﻨﺎﺋﺴﻜﻢ " " ﻭﰲ ﺗﻮﺩﻳﻊ ﻣَﻦ ﺭﻗﺪﻭﺍ‪ .‬ﺍﺑﺪﺃﻭﺍ ﺑﺎﳌﺸﻲ ﻗـﺪﺍﻣﻬﻢ ﺑﺎﻟﺘﺮﺗﻴـﻞ ﺇﻥ‬
‫ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﺑﺎﳌﺴﻴﺢ "‪ .‬ﻭ ِﻣﻤﱠﺎ ﳚﺪﺭ ﻣﻼﺣﻈﺘﻪ ﰲ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺍﺕ ﺃﻥ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺗﺸـﲑ ﺇﱃ‬
‫ﺇﻗﺎﻣﺔ ﺍﻟﻘﺪﺍﺳﺎﺕ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺍﻧﺘﻘﻠﻮﺍ‪ .‬ﻭ ِﻣﻤﱠﺎ ﻳﻼﺣﻆ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺗﻨﺒﱠﻬﺖ ﺇﱃ ﻣﺎ ﻭﺭﺩ‬
‫ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ َﻣﻦ ﺗﻨﺠﺲ ﻣَﻦ ﳝﺲ ﻣﻴﺘﹰﺎ ) ﻻ ‪ 1 : 21‬ـ ‪ ،( 4‬ﻓﻌﻠﱠﻤﺖ ﺑﺄ ﱠﻥ ﻫﺬﺍ ﺍﻷﻣـﺮ‬
‫ﻟﻴﺲ ﻟﻪ ﻭﺟﻮﺩ ﰲ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪ ،‬ﺑﻞ ﺇﺫﺍ ﻓﹸﻬﻢ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﺃﻳﻀﹰﺎ ﺑﺎﻟﺮﻭﺡ ﻳُﺨـﺮﺝ ﺑـﻨﻔﺲ‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﺑﺮﺍﺭﻩ‪ .‬ﻭﻫﻜﺬﺍ ﻭﺭﺩ ﰲ ﻧﻔﺲ ﺍﻟﺒﺎﺏ‪ " :‬ﰒ ﺃﻥ ﻋﻈﺎﻡ ﺍﻷﺣﻴـﺎﺀ ﰲ ﺍﻟﻠﱠـﻪ‬
‫ﻟﻴﺴﺖ ﻫﻰ ﻣﺮﺫﻭﻟﺔ ﺃﻭ ﳒﺴﺔ "‪ .‬ﻣﺜﻞ ﻋﻈﺎﻡ ﺃﻟﻴﺸﻊ ﺍﻟﱵ ﺃﻗﺎﻣﺖ ﻣﻴﺘﹰﺎ ) ‪2‬ﻣـﻞ ‪.( 21 : 13‬‬
‫ﻭﻣﺜﻞ ﲪﻮ ﻣﻮﺳﻰ ﻭﻳﺸﻮﻉ ﻟﻌﻈﺎﻡ ﻳﻮﺳﻒ ﻣﻌﻬﻤﺎ ﰲ ﺍﳋﺮﻭﺝ ﻣﻦ ﻣﺼﺮ ) ﺧﺮ ‪،( 19 : 13‬‬
‫ﻭﻣﺜﻞ ﻣﻌﺎﻧﻘﺔ ﻳﻮﺳﻒ ﳉﺴﺪ ﺃﺑﻴﻪ ﺑﻌﺪ ﻣﻮﺗﻪ ) ﺗﻚ ‪ .( 1 : 50‬ﻭﳓﻦ ﺃﻳﻀﹰﺎ ﺃﻳﻬﺎ ﺍﻷﺳـﺎﻗﻔﺔ‬
‫ﻭﺍﻟﺒﻘﻴﺔ‪ ،‬ﻓﻠﻨﻠﻤﺲ ﺍﻟﺬﻳﻦ ﺭﻗﺪﻭﺍ ﺑﻼ ﲢﻔﻆ‪ .‬ﻭﻻ ﺗﻈﻨﻮﺍ ﺃﻧﻜﻢ ﺗﺘﻨﺠﺴﻮﻥ‪ ،‬ﻭﻻ ﺗﺮﺫﻟﻮﺍ ﻋﻈـﺎﻡ‬
‫ﻫﺆﻻﺀ ﳍﺬﺍ ﺍﻟﺴﺒﺐ "‪.‬‬
‫ﻫـ ـ ﺍﻟﻌﻤﺎﺩ‪:‬‬
‫ﻭﺿﱠﺢ ﺍﻟﺒﺎﺏ ‪ 34‬ﻣﻦ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻏﺮﺽ ﺍﻟﻌﻤﺎﺩ ﻭﻃﻘﺴﻪ‪ ،‬ﻓﺬﻛﺮ ﺃﻥ " ﻏﻄﺎﺳـﻨﺎ ﰲ‬
‫ﺍﳌﺎﺀ ﻫﻮ ﺃﻧﻨﺎ ﻧﺸﺎﺭﻙ ﻣﻮﺕ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺍﻟﺼﻌﻮﺩ ﻣﻦ ﺍﳌﺎﺀ ﻫﻮ ﻣﺜﺎﻝ ﺍﻧﺒﻌﺎﺛﻨـﺎ ) ﺃﻱ ﻗﻴﺎﻣﺘﻨـﺎ (‬
‫ﻣﻌﻪ ﺃﻳﻀﹰﺎ ﻭﻣﻦ ﺟﻬﺔ ﺍﻟﻄﻘﺲ ﻭﺭﺩ ﻓﻴﻪ‪ " :‬ﺍﺩﻫﻦ ﻳﺎ ﺃﺳﻘﻒ ﺭﺃﺱ ﻣَﻦ ﺗﻌﻤﱠﺪ ﻛﺎﳌﺜـﺎﻝ ﺍﻷﻭﻝ‬
‫ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﻭ ﺃﻧﺜﻰ ﻣﻦ ﺍﻟﺰﻳﺖ ﺍﳌﻘﺪﺱ ﺍﻟﺬﻱ ﻫﻮ ﻣﺜﻞ ﺍﳌﻌﻤﻮﺩﻳﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺻ ﹼﻞ‬
‫ﺃﻧﺖ ﻳﺎ ﺃﺳﻘﻒ ﺃﻭ ﺍﻟﻘﺴﻴﺲ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻌﻚ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻘﺪﺳﺔ ﺑِﺎﺳﻢ ﺍﻵﺏ ﻭﺍﻻﺑﻦ‬
‫ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻭﺃﺻﺒﻐﻬﻢ ﰲ ﺍﳌﺎﺀ‪ .‬ﻭﺍﻟﺮﺟﻞ ﺍﻟﺸﻤﺎﺱ ﻓﻠﻴﺄﺧﺬ ﺍﻟـﺬﻛﺮ ﻣﻨـﻚ‪ ،‬ﻭﺍﳌـﺮﺃﺓ‬
‫ﺍﻟﺸﻤﺎﺳﺔ ﺗﺄﺧﺬ ﺍﻷﻧﺜﻰ‪ ،‬ﻟﻴﻜﻮﻥ ﻗﺒﻮﻝ ﺍﻟﺮﺷﻢ ﻬﺑﺪﻭﺀ ﻛﻤﺎ ﻳﺼﻠﺢ "‪.‬‬
‫ﻭﺃﻣﱠﺎ ﻣﻦ ﺟﻬﺔ ﺍﳌﲑﻭﻥ‪ ،‬ﻓﻮﺭﺩ ﺑﻌﺪ ﻫﺬﺍ ﰲ ﻧﻔﺲ ﺍﻟﺒﺎﺏ ﻭﺑﻌﺪ ﻫﺬﺍ ﻓﻠﻴﻤﺴﺢ ﺍﻷﺳﻘﻒ‬
‫ﺍﻟﺬﻳﻦ ﻳﺘﻌﻤﱠﺪﻭﻥ ﺑﺎﳌﲑﻭﻥ‪ ،‬ﻭﻷﻧﻨﺎ ﺃﻋﻄﻴﻨﺎ ﺻﺒﻐﺔ ﻣﻮﺕ ﻳﺴﻮﻉ‪ ،‬ﻓﺎﳌﺎﺀ ﻋﻮﺿﹰﺎ ﻋـﻦ ﻛﻔﻨـﻪ‪،‬‬
‫ﻭﺍﻟﺰﻳﺖ ﻋﻮﺿﹰﺎ ﻋﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ ،‬ﻭﺍﳋﺎﰎ " ﺍﻟﺮﺷﻢ " ﻋﻮﺿﹰﺎ ﻋﻦ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻭﺍﳌﲑﻭﻥ ﻫـﻮ‬
‫ﺛﺒﺎﺕ ﺍﻻﻋﺘﺮﺍﻑ ‪ ...‬ﺃﻱ ﺃﻧﻪ ﻋﻠﻪ ﺇﺭﺳﺎﻝ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪.‬‬
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‫ﻭ ـ ﺍﻷﺻﻮﺍﻡ‪:‬‬
‫ﺇﻥ ﺃﺷﻬﺮ ﻭﺃﻗﺪﻡ ﺍﻷﺻﻮﺍﻡ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﻫﻰ ﺍﻷﺭﺑﻌﲔ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻭﺃﺳـﺒﻮﻉ ﺍﻟﺒﺼـﺨﺔ‪،‬‬
‫ﻭﺍﻷﺑﻌﺎﺀ ﻭﺍﳉﻤﻌﺔ‪ .‬ﻭﻋﻦ ﻫﺬﻩ ﺍﻷﺻﻮﺍﻡ ﺍﻟﺜﻼﺛﺔ ﲢﺪﱠﺛﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‪ .‬ﻭﺃﺿﺎﻓﺖ ﺇﻟﻴﻬﺎ ﺃﺳـﺒﻮﻋﹰﺎ‬
‫ﺁﺧﺮ ﺑﻌﺪ ﺍﻟﻌﻨﺼﺮﺓ ﻛﻤﺎ ﺳﻴﻠﻲ‪.‬‬
‫ﺃﻣﱠﺎ ﺻﻮﻡ ﺍﻷﺭﺑﻌﲔ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻓﻘﺪ ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺒﺎﺏ ‪ 18‬ﻣﻦ ﺍﻟﺪﺳـﻘﻮﻟﻴﺔ‪ " :‬ﻓﻠـﻴﻜﻦ‬
‫ﻼ ﻋﻨﺪﻛﻢ ﺻﻮﻡ ﺍﻷﺭﺑﻌﲔ‪ ،‬ﺗﺬﻛﺎﺭﹰﺍ ﻟﻠﻔﻀﺎﺋﻞ ﻭﺍﳊﺴﻨﺎﺕ ﺍﻟﱵ ﻟﻠﺮﺏ‪ .‬ﻭﻟﻴﻜﻤـﻞ ﻫـﺬﺍ‬ ‫ﺟﻠﻴ ﹰ‬
‫ﺍﻟﺼﻮﻡ ﻗﺒﻞ ﺍﻟﻔﺼﺢ ﻭﻳﻜﻮﻥ ﺑﺪﺅﻩ ﻣﻦ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﺴﺒﻮﺕ‪ ،‬ﻭﻛﻤﺎﻟﻪ ﻳﻮﻡ ﺍﳉﻤﻌـﺔ‬
‫ﺍﻟﺬﻱ ﻗﺒﻞ ﺍﻟﻔﺼﺢ "‪.‬‬
‫ﺺ ﻋﻠﻴﻪ ﺍﻟﺒﺎﺑﺎﻥ ‪ 31 ،18‬ﻣﻦ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‪ .‬ﺇﺫ ﻗﻴﻞ‬ ‫ﺃﻣﱠﺎ ﺻﻮﻡ ﺃﺳﺒﻮﻉ ﺍﻟﺒﺼﺨﺔ‪ .‬ﻓﻘﺪ ﻧ ﱠ‬
‫ﰲ ﺍﻟﺒﺎﺏ ‪ " 18‬ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻫﺘﻤﻮﺍ ﺃﻥ ﺗﻜﻤﻠﻮﺍ ﺃﺳﺒﻮﻉ ﺍﻟﻔﺼﺢ‪ .‬ﻭﺻﻮﻣﻮﻩ ﻛﻠﱠﻜﻢ ﺑﻔﺰﻉ ﻭﺭﻋﺪﺓ "‬
‫ﺇﺫ ﺃﻧﻪ ﳌﱠﺎ ﻗﺎﻡ ﺍﻟﺮﺏ ﻣﻦ ﺍﻷﻣﻮﺍﺕ ‪ ...‬ﻭﻇﻬﺮ ﻟﻨﺎ ﳓﻦ ﺍﻟﺘﻼﻣﻴﺬ ‪ ...‬ﺗﻘﺪﻡ ﺇﻟﻴﻨﺎ ﺑﺄﻥ ﻧﺼﻮﻡ ﻫﺬﻩ‬
‫ﺍﻷﻳﺎﻡ ﺍﻟﺴﺘﺔ ﺍﻟﱵ ﻟﻠﻔﺼﺢ‪ .‬ﻓﻸﺟﻞ ﻧﻔﺎﻕ ﺍﻟﻴﻬﻮﺩ ﻭﺧﻄﻴﺘﻬﻢ‪ ،‬ﺃﻣﺮﻧﺎ ﺃﻥ ﳓﺰﻥ ﻓﻴﻬﺎ ﻭﻧﻨﻮﺡ ﺑﺪﻣﻮﻉ‬
‫ﻋﻠﻰ ﻫﻼﻛﻬﻢ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻫﻮ ﺃﻳﻀﹰﺎ ﻗﺪ ﺑﻜﻰ ﺑﻜﺎﺀﹰﺍ ﻋﻈﻴﻤﹰﺎ ﻋﻠﻴﻢ ﻷﻬﻧﻢ ﱂ ﻳﻌﺮﻓﻮﺍ ﻳﻮﻡ ﺗﻌﻬﺪﻫﻢ "‬
‫) ﻟﻮ ‪ .( 44 : 19‬ﻭﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ‪ 31‬ﺃﻳﻀﹰﺎ ﺻﻮﻣﻮﺍ ﰲ ﺃﻳﺎﻡ ﺍﻟﻔﺼﺢ‪ .‬ﻭﺍﺑﺘﺪﺋﻮﺍ ﻣﻦ ﻳـﻮﻡ‬
‫ﺍﻻﺛﻨﲔ ﺇﱃ ﻳﻮﻣﻲ ﺍﳉﻤﻌﺔ ﻭﺍﻟﺴﺒﺖ‪ .‬ﻭﻫﻰ ﺳﺘﺔ ﺃﻳﺎﻡ ﺗﻨﺎﻟﻮﻥ ﻓﻴﻬﺎ ﺍﳋﺒﺰ ﻭﺍﳌﻠﺢ ﻭﺍﳌﺎﺀ ﻓﻘﻂ‪ .‬ﺃﻣﱠﺎ‬
‫ﺍﳋﻤﺮ ﻭﺍﻟﻠﺤﻢ ﻓﺎﻧﺘﻬﻮﺍ ﻋﻨﻬﻤﺎ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﻷﻬﻧﺎ ﺃﻳﺎﻡ ﺣﺰﻥ ﻭﻟﻴﺴﺖ ﺃﻋﻴﺎﺩﹰﺍ ﻭﺃﻣﱠﺎ ﻳﻮﻣﺎ ﺍﳉﻤﻌﺔ‬
‫ﻭﺍﻟﺴﺒﺖ‪ ،‬ﻓﺼﻮﻣﻮﳘﺎ ﺍﻻﺛﻨﲔ ﻣﻌﹰﺎ ِﻟﻤَﻦ ﻳﻘﺪﺭ ﺃ ﱠﻻ ﻳﺬﻭﻕ ﺷﻴﺌﹰﺎ ﺇﱃ ﻭﻗﺖ ﺻﻴﺎﺡ ﺍﻟـﺪﻳﻚ ) ﰲ‬
‫ﺍﻟﻘﻴﺎﻣﺔ (‪ .‬ﻭﺇﺫﺍ ﱂ ﻳﻘﺪﺭ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺼﻮﻡ ﺍﻟﻴﻮﻣﲔ ﻣﻌﹰﺎ ﻓﻠﻴﺤﻔﻆ ﺍﻟﺴﺒﺖ "‪ " .‬ﻭﻷ ﱠﻥ ﻫﺬﺍ ﻫﻮ‬
‫ﺍﻟﺴﺒﺖ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳُﺼﺎﻡ ﰲ ﺍﻟﺴﻨﺔ ﻛﻠﻬﺎ‪ ،‬ﻧﺒﱠﻬﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺇﱃ ﻫﺬﺍ ﰲ ﻧﻔﺲ ﺍﻟﺒﺎﺏ " ﻭﻛﻞ‬
‫ﻳﻮﻡ ﺳﺒﺖ ﻛﻠﻮﺍ‪ ،‬ﺇ ﱠﻻ ﺳﺒﺖ ﺍﻟﻔﺼﺢ ﺍﺠﻤﻟﻴﺪ "‪ .‬ﻭﻛﺬﻟﻚ ﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ‪ " :18‬ﻭﻧﺼﻮﻡ ﺫﻟﻚ‬
‫ﺍﻟﺴﺒﺖ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻟﻴﺲ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻳُﺼﺎﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻷ ﱠﻥ ﺍﻟﺮﺏ ﺍﺳﺘﺮﺍﺡ ﻓﻴـﻪ ﻣـﻦ‬
‫ﲨﻴﻊ ﺃﻋﻤﺎﻟﻪ‪ .‬ﺑﻞ ﳚﺐ ﺃﻥ ﻳُﺼﺎﻡ ﰲ ﺫﻟﻚ ﺍﻟﺴﺒﺖ ﻭﺣﺪﻩ‪ ،‬ﻷﻥ ﺻﺎﻧﻊ ﺍﻟﱪﻳﺔ ﻛﺎﻥ ﻓﻴﻪ ﻣﻘﺒﻮﺭﹰﺍ‬
‫ﰲ ﺍﳌﻘﱪﺓ "‪ .‬ﻭﻛﻤﺎ ﺃ ﱠﻥ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺣﺪﱠﺩﺕ ﻃﻌﺎﻡ ﺃﺳﺒﻮﻉ ﺍﻟﺒﺼﺨﺔ ﺑﺄﻧﻪ ﺧﺒﺰ ﻭﻣﻠـﺢ ﻭﻣـﺎﺀ‬
‫ﻓﻘﻂ‪ ،‬ﻛﺬﻟﻚ ﻣﻦ ﺟﻬﺔ ﻓﺘﺮﺓ ﺍﻻﻧﻘﻄﺎﻉ ﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ‪ 31‬ﻋﻦ ﺃﻳﺎﻡ " ﺍﻟﺒﺼﺨﺔ " ﺻـﻮﻣﻮﺍ‬
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‫ﻓﻴﻬﺎ ﺇﱃ ﺍﻟﻠﻴﻞ ‪ ...‬ﻓﻠﻴﺄﻛﻞ ﻛﻞ ﻭﺍﺣﺪ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺘﺎﺳﻌﺔ ﺃﻭ ﺑﺎﻟﻠﻴﻞ ﻛﻤﺎ ﺗﺼﻞ ﺇﻟﻴﻪ ﻗﺪﺭﺗﻪ "‪.‬‬
‫ﺃﻣﱠﺎ ﺻﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﻭﺍﳉﻤﻌﺔ‪ .‬ﻓﻘـﺪ ﻭﺭﺩ ﻋﻨـﻪ ﰲ ﺍﻟﺒـﺎﺏ ‪ " :31‬ﻧـﺄﻣﺮﻛﻢ ﺃﻥ‬
‫ﺗﺼﻮﻣﻮﺍ ﻛﻞ ﻳﻮﻡ ﺃﺭﺑﻌﺎﺀ ﻭﻛﻞ ﻳﻮﻡ ﲨﻌﺔ‪ ،‬ﻭﻣﺎ ﺃﻣﻜﻨﻜﻢ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﻓﺼـﻮﻣﻮﺍ ﻭﺃﻋﻄـﻮﺍ‬
‫ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ‪ " :18‬ﻭﺗﻘﺪﻡ ﺇﻟﻴﻨﺎ ﺃﻥ ﻧﺼﻮﻡ ﺭﺍﺑﻊ ﺍﻟﺴﺒﻮﺕ ) ﺃﻱ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ (‬
‫ﻭﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ .‬ﺃﻣﱠﺎ ﺍﻷﻭﻝ ﻓﻸﺟﻞ ﺍﳌﺆﻣﺮﺓ‪ ،‬ﻭﺃﻣﱠﺎ ﺍﻟﺜﺎﱐ ﻓﻸﺟﻞ ﺻﻠﺐ ﺍﳌﹸﺨﻠﱢﺺ "‪ ،‬ﻭﻗـﺪ ﻭﺭﺩ‬
‫ﰲ ﺍﻟﺒﺎﺏ ‪ 38‬ﻣﻦ ﺟﻬﺔ ﻫﺬﺍ ﺍﻟﺼﻮﻡ " ﻭﺇﻥ ﺍﺗﻔﻖ ﻳﻮﻡ ﻋﻴﺪ ﰲ ﻳﻮﻣﻲ ﺍﻟﺼﻮﻡ ﺍﻟﻠـﺬﻳﻦ ﳘـﺎ‬
‫ﺍﻷﺭﺑﻌﺎﺀ ﻭﺍﳉﻤﻌﺔ ﻓﻠﻴﺼﻮﻣﻮﺍ ﻭﻳﺘﻨﺎﻭﻟﻮﺍ ﻣﻦ ﺍﻟﺴﺮﺍﺋﺮ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻭﻻ ﳛﻠﻮﺍ ﺍﻟﺼﻮﻡ ﺇﱃ ﺍﻟﺴـﺎﻋﺔ‬
‫ﺍﻟﺘﺎﺳﻌﺔ "‪.‬‬
‫ﺃﻣﱠﺎ ﺍﻟﺼﻮﻡ ﺑﻌﺪ ﺍﻟﻌﻨﺼﺮﺓ‪ .‬ﻓﻘﺪ ﻭﺭﺩ ﻋﻨﻪ ﰲ ﺍﻟﺒﺎﺏ ‪ 31‬ﺃﻳﻀﹰﺎ‪ " :‬ﻭﻣـﻦ ﺑﻌـﺪ ﺃﻥ‬
‫ﺗﻜﻤﻠﻮﺍ ﻋﻴﺪ ﺍﳋﻤﺴﲔ‪ ،‬ﻋﻴﺪﻭﺍ ﺃﺳﺒﻮﻋﹰﺎ ﺁﺧﺮ‪ ،‬ﻭﻣﻦ ﺑﻌﺪ ﺫﻟﻚ ﺻـﻮﻣﻮﺍ ﺃﺳـﺒﻮﻋﹰﺎ ﺁﺧـﺮ‪.‬‬
‫ﻷﻧﻪ ﻭﺍﺟﺐ ﺃﻥ ﻧﻔﺮﺡ ﲟﻮﻫﺒﺔ ﺍﻟﻠﱠﻪ ﺍﻟﱵ ﺩﻓﻌﻬﺎ ﻟﻨﺎ‪ .‬ﰒ ﻧﺼﻮﻡ ﺑﻌﺪ ﺍﻟﺮﺍﺣﺔ "‪.‬‬
‫ﻭﻳﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ﺃﻣﺮﺍﻥ‪ :‬ﺃﻭﳍﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﺼﻮﻡ ) ﺻﻮﻡ ﺍﻟﺮﺳﻞ ( ﱂ ﻳﻜﻦ ﻳﻠـﻲ‬
‫ﺍﻟﻌﻨﺼﺮﺓ ﻣﺒﺎﺷﺔ ﻭﺇﳕﺎ ﺑﻴﻨﻬﻤﺎ ﺃﺳﺒﻮﻉ ﻓﺮﺡ‪ .‬ﻭﺛﺎﻧﻴﹰﺎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻛﻤـﺎ ﰲ ﻭﺿـﻌﻨﺎ ﺍﳊـﺎﱄ‪.‬‬
‫ﻓﺘﺮﺓ ﻏﲑ ﳏﺪﺩﺓ ﺗﺒﺪﺃ ﺛﺎﱐ ﻳﻮﻡ ﺍﻟﻌﻨﺼﺮﺓ ﻭﺗﻨﺘﻬﻲ ﺑﻌﻴﺪ ﺍﻟﺮﺳﻞ ﰲ ‪ 5‬ﺃﺑﻴﺐ‪.‬‬
‫ﺃﻣﱠﺎ ﻋﻦ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﳝﺘﻨـﻊ ﻓﻴﻬـﺎ ﺍﻟﺼـﻮﻡ‪ .‬ﻭﻧﻌـﲏ ﻬﺑـﺎ ﺍﻟﺴـﺒﻮﺕ ﻭﺍﻵﺣـﺎﺩ‬
‫ﻭﺍﻷﻋﻴﺎﺩ ﻭﺍﳋﻤﺴﲔ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻓﻘﺪ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﻛﻠﻬﺎ ﺍﻟﺒﺎﺏ ‪ 31‬ﺇﺫﺍ ﺟﺎﺀ ﻓﻴﻪ " ﻭﻛﻞ ﻳـﻮﻡ‬
‫ﺳﺒﺖ ﻛﻠﻮﺍ‪ ،‬ﺇ ﱠﻻ ﺳﺒﺖ ﺍﻟﻔﺼﺢ‪ .‬ﻭﰲ ﺃﻳﺎﻡ ﺍﻵﺣﺎﺩ ﻛﻠﻬﺎ ‪ ...‬ﺍﻓﺮﺣﻮﺍ‪ .‬ﻭﻣَﻦ ﻳﺼﻢ ﺍﻷﺣﺪ ﺍﻟﺬﻱ‬
‫ﻫﻮ ) ﺗﺬﻛﺎﺭ ( ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻬﻮ ﻣﺸﺠﻮﺏ ﻟﻠﺨﻄﻴﺔ‪ .‬ﻭﻛﺬﻟﻚ ﻣَﻦ ﻳﻔﻌﻞ ﻫﺬﺍ ﰲ ﺃﻳﺎﻡ ﺍﳋﻤﺴﲔ‪،‬‬
‫ﺃﻭ ﳛﺰﻥ ﰲ ﺃﻳﺎﻡ ﺃﻋﻴﺎﺩ ﺍﻟﺮﺏ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻧﻔﺮﺡ ﻓﻴﻬﺎ ﻓﺮﺣﹰﺎ ﺭﻭﺣﺎﻧﻴﹰﺎ ﻭﻻ ﳓﺰﻥ "‪.‬‬
‫ﺯ ـ ﺍﻷﻋﻴﺎﺩ‪:‬‬
‫ﺫﻛﺮﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻋﻴﺪ ﺍﳌﻴﻼﺩ‪ ،‬ﻭﻋﻴﺪ ﺍﻟﻐﻄﺎﺱ‪ ،‬ﻭﻋﻴﺪ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻋﻴـﺪ ﺍﻟﺼـﻌﻮﺩ‪،‬‬
‫ﻭﻋﻴﺪ ﺍﻟﻌﻨﺼﺮﺓ ﻛﻤﺎ ﺫﻛﺮﺕ ﻣﻦ ﺍﻷﻋﻴﺎﺩ ﺍﻟﺼﻐﺎﺭ ﺃﺣﺪ ﺗﻮﻣﺎ ﻓﻘﻂ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﺒﺎﺏ ‪ " 18‬ﻭﻋﻴﺪ ﻣـﻴﻼﺩ ﺍﻟـﺮﺏ ﺗﻔﻌﻠﻮﻧـﻪ ﰲ ﺍﻟﻴـﻮﻡ ﺍﳋـﺎﻣﺲ‬
‫ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻟﺘﺎﺳﻊ ﺍﻟﺬﻱ ﻟﻠﻌﱪﺍﻧﻴﲔ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ‪ 29‬ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻟﺮﺍﺑـﻊ ﺍﻟـﺬﻱ‬
‫ﻼ ﻋﻨﺪﻛﻢ ﻋﻴﺪ ﺍﻷﺑﻴﻔﺎﻧﻴـﺎ ) ﺃﻱ ﺍﻟﻈﻬـﻮﺭ ﺍﻹﳍـﻲ‬ ‫ﻟﻠﻤﺼﺮﻳﲔ‪ .‬ﻭﻣﻦ ﺑﻌﺪ ﺫﻟﻚ ﻓﻠﻴﻜﻦ ﺟﻠﻴ ﹰ‬
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‫ﺃﻭ ﻋﻴﺪ ﺍﻟﻐﻄﺎﺱ (‪ ،‬ﻷ ﱠﻥ ﻓﻴﻪ ﺑﺪﺃ ﺍﻟﺮﺏ ﻳُﻈﻬﺮ ﻻﻫﻮﺗﻪ ﰲ ﺍﳌﻌﻤﻮﺩﻳﺔ ﰲ ﺍﻷﺭﺩﻥ ﻣﻦ ﻳﻮﺣﻨـﺎ‪.‬‬
‫ﻭﺗﻌﻤﻠﻮﻧﻪ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻟﻌﺎﺷﺮ ﺍﻟﺬﻱ ﻟﻠﻌﱪﺍﻧﻴﲔ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ‪ 11‬ﻣﻦ ﺍﻟﺸـﻬﺮ‬
‫ﺍﳋﺎﻣﺲ ﺍﻟﺬﻱ ﻟﻠﻤﺼﺮﻳﲔ "‪.‬‬
‫ﻭﺟﺎﺀ ﰲ ﺍﻟﺒﺎﺏ ‪ " 31‬ﳚﺐ ﻋﻠﻴﻜﻢ ﻳﺎ ﺇﺧﻮﺗﻨﺎ ﺍﻟﺬﻳﻦ ﺍﺷﺘﺮﻳﺘﻢ ﺑﺎﻟﺪﻡ ﺍﻟﻜﺮﱘ ﺍﻟـﺬﻱ‬
‫ﻟﻠﻤﺴﻴﺢ ﺃﻥ ﺗﻌﻤﻠﻮﺍ ﻳﻮﻡ ﺍﻟﻔﺼﺢ ) ﻋﻴﺪ ﺍﻟﻘﻴﺎﻣﺔ ( ﺑﻜﻞ ﺍﺳﺘﻘﺼﺎﺀ ﻭﺍﻫﺘﻤـﺎﻡ ﻋﻈـﻴﻢ‪ ،‬ﻣـﻦ‬
‫ﺑﻌﺪ ﻃﻌﺎﻡ ﺍﻟﻔﻄﲑ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﺯﻣﺎﻥ ﺍﻻﻋﺘﺪﺍﻝ ﺍﻟﺮﺑﻴﻌﻲ ﺍﻟﺬﻱ ﻫـﻮ ‪ 25‬ﺑﺮﻣﻬـﺎﺕ ‪...‬‬
‫ﲢﻔﻈﻮﺍ ﺃﻻ ﺗﻌﻴﺪﻭﺍ ﻣﻊ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻷﻧﻪ ﻟﻴﺴﺖ ﻟﻜﻢ ﻣﻌﻬﻢ ﺷـﺮﻛﺔ ‪ ...‬ﰒ ﺃﻥ ﻋﻴـﺪ ﺍﻟﻘﻴﺎﻣـﺔ‬
‫ﺍﻟﺬﻱ ﻟﺮﺑﻨﺎ ﻭﻣُﺨﻠﱢﺼﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﻻ ﺗﺼﻨﻌﻮﻩ ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺍﻟﺒﺘﺔ ﺇ ﱠﻻ ﻳـﻮﻡ ﺍﻷﺣـﺪ‬
‫ﻻ ﻏﲑ ‪ ...‬ﻳﻜﻮﻥ ﺻﻮﻣﻜﻢ ﰲ ﺛﺎﱐ ﺍﻷﺳﺒﻮﻉ ) ﺃﻱ ﻳﻮﻡ ﺍﻻﺛـﻨﲔ (‪ ،‬ﻭﺗﻔﻄـﺮﻭﻥ ﻭﻗـﺖ‬
‫ﺻﻴﺎﺡ ﺍﻟﺪﻳﻚ ﺑﻜﺮﺓ ) ﺃﻱ ﺑﺎﻛﺮ ( ﺃﻭﱠﻝ ﺍﻟﺴﺒﻮﺕ ﺍﻟﺬﻱ ﻫﻮ ﻳﻮﻡ ﺍﻷﺣﺪ‪ .‬ﻭﺗﻜﻮﻧﻮﻥ ﺳﺎﻫﺮﻳﻦ‬
‫ﺍﻟﻠﻴﻞ ﺇﱃ ﻭﻗﺖ ﺻﻴﺎﺡ ﺍﻟﺪﻳﻚ‪ ،‬ﻭﺃﻧـﺘﻢ ﳎﺘﻤﻌـﻮﻥ ﰲ ﺍﻟﻜﻨﻴﺴـﺔ ﺗﺼـﻠﻮﻥ ﻭﺗﺘﻀـﺮﻋﻮﻥ‬
‫ﺑﺴﻬﺮ‪ ...‬ﻭﺗﺴﺄﻟﻮﻥ ﺍﻟﱠﻠﻪ ﺃﻥ ﻳﻌﻮﺩ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻳﺘﻮﺏ ﻟﻴﻨﺎﻝ ﺭﲪﺔ ﻭﻣﻐﻔﺮﺓ ‪ ...‬ﻭﻷﺟﻞ ﻫـﺬﺍ ﺇﺫ‬
‫ﻼ‪ " :‬ﻫﺬﺍ ﺍﻓﻌﻠﻮﻩ‬
‫ﻗﺪ ﻗﺎﻡ ﺍﻟﺮﺏ‪ ،‬ﺍﺻﻌﺪﻭﺍ ﺃﻧﺘﻢ ﺃﻳﻀﹰﺎ ﻗﺮﺑﺎﻧﻜﻢ ﺍﻟﺬﻱ ﺃﻣﺮﻛﻢ ﺑﻪ ﻋﻠﻰ ﺃﻳﺪﻳﻨﺎ ﻗﺎﺋ ﹰ‬
‫ﻟﺘﺬﻛﺎﺭﻱ " ) ﻟﻮ ‪ ،( 19 : 22‬ﰒ ﺣﻠﹼﻮﺍ ﺻﻮﻣﻜﻢ ﻭﺃﻧﺘﻢ ﻣﺴﺮﻭﺭﻭﻥ‪.‬‬
‫" ﻭﺑﻌﺪ ﲦﺎﻧﻴﺔ ﺃﻳﺎﻡ‪ ،‬ﻓﻠﻴﻜﻦ ﻟﻜﻢ ﻋﻴﺪ ) ﺃﻱ ﺃﺣﺪ ﺗﻮﻣـﺎ (‪ .‬ﻷﻧـﻪ ﰲ ﻫـﺬﺍ ﺍﻟﻴـﻮﻡ‬
‫ﺍﻟﺜﺎﻣﻦ ﺃﻭﺻﺎﱐ ﺍﻟﺮﺏ ﺃﻧﺎ ﺗﻮﻣﺎ ﺇﺫ ﱂ ﺃﺅﻣﻦ ﺑﻘﻴﺎﻣﺘﻪ‪ ،‬ﻭﺃﺭﺍﱐ ﺁﺛﺎﺭ ﺍﳌﺴﺎﻣﲑ ﻭﺃﺛـﺮ ﺍﳊﺮﺑـﺔ ﰲ‬
‫ﺟﻨﺒﻪ "‪.‬‬
‫" ﻭﻣﻦ ﺃﻭﱠﻝ ﺍﻷﺳﺒﻮﻉ ﺍﻷﻭﻝ ) ﻟﻠﻘﻴﺎﻣﺔ ( ﺃﺣﺼﻮﺍ ﺍﻷﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﺇﱃ ﺧﺎﻣﺲ ﺍﻟﺴﺒﺖ‬
‫) ﺃﻱ ﻳﻮﻡ ﺍﳋﻤﻴﺲ (‪ ،‬ﰒ ﺍﺻﻨﻌﻮﺍ ﻋﻴﺪ ﺻﻌﻮﺩ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻛﻤﻞ ﻓﻴﻪ ﻛﻞ ﺍﻟﺘﺪﺑﲑﺍﺕ ﻭﻛـﻞ‬
‫ﺍﻟﺮﺗﺐ‪ ،‬ﻭﺻﻌﺪ ﺇﱃ ﺍﻟﻠﱠﻪ ﺍﻵﺏ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﻭﺟﻠﺲ ﻋﻦ ﳝﲔ ﺍﻟﻘﻮﺓ ‪." ...‬‬
‫" ﻭﺑﻌﺪ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻟﻌﻴﺪ ﺍﻟﺼﻌﻮﺩ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﺘﻢ ﻓﻴﻪ ﺍﳋﻤﺴﻮﻥ ‪ ...‬ﻳﻜـﻮﻥ ﻟﻜـﻢ‬
‫ﻋﻴﺪ ﻋﻈﻴﻢ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪ .‬ﻷﻥ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﺭﺳﻞ ﺇﻟﻴﻨـﺎ ﺭﺑﻨـﺎ ﻳﺴـﻮﻉ‬
‫ﺍﳌﺴﻴﺢ ﺍﻟﺒﺎﺭﻗﻠﻴﻂ ﻭﻫﻮ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ ،‬ﻭﻣﻶﻧﹰﺎ ﻣﻦ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻭﺗﻜﻠﻤﻨـﺎ ﺑﺄﻟﺴـﻨﺔ ﻭﺑﻠﻐـﺎﺕ‬
‫ﺟﺪﺩ ‪ ...‬ﻭﺑﺸﺮﻧﺎ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻷﻣﻢ "‪.‬‬
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‫‪ 4‬ـ ﺑﻌﺾ ﺃﻣﻮﺭ ﺇﳝﺎﻧﻴﺔ‬

‫ﺃ ـ ﻗﺎﻧﻮﻥ ﺍﻹﳝﺎﻥ‪:‬‬
‫ﴰﻞ ﺍﻟﺒﺎﺏ ‪ 39‬ﺑﺄﺳﺮﻩ ﺗﻌﻠﻴﻤﹰﺎ ﻋﻦ ﺍﻹﳝﺎﻥ ﳜﺘﺺ ﺑـﺎﻻﺑﻦ‪ ،‬ﻣـﻦ ﺣﻴـﺚ ﺃﺯﻟﻴﺘـﻪ‬
‫ﻭﻻﻫﻮﺗﻪ ﻭﺑﻌﺾ ﺃﻟﻘﺎﺑﻪ ﺍﳋﺎﺹ ﺑﻪ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﲡﺴﺪﻩ ﻣﻦ ﺍﻟﻌﺬﺭﺍﺀ ﻭﺻﻠﺒﻪ ﻭﻣﻮﺗﻪ ﻭﻗﻴﺎﻣﺘـﻪ‬
‫ﻭﺻﻌﻮﺩﻩ ﻭﺟﻠﻮﺳﻪ ﻋﻦ ﳝﲔ ﺍﻵﺏ‪ ،‬ﻭﳎﻴﺌﻪ ﺍﻟﺜﺎﱐ ﰲ ﳎﺪﻩ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﻧﺼﺮﺗﻪ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﻭﻋﻠﻰ ﺍﳌﻮﺕ ﻭﻧﺰﻭﻟﻪ ﺇﱃ ﺍﳉﺤﻲ ﻭﺳﺒﻴﻪ ﺳﺒﻴﺎﹰ‪ ،‬ﻭﺃﺛﺮ ﻣﻮﺗﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻨﺎ ﻭﻋﻤﻠـﻪ ﻟﺘﻘﺪﻳﺴـﻨﺎ‪،‬‬
‫ﻭﻣﻦ ﺣﻴﺚ ﻋﻼﻗﺘﻪ ﺑﺎﻵﺏ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﺍﳋﻠﻴﻘﺔ‪.‬‬
‫ﺇﻧﻪ ﻗﺎﻧﻮﻥ ﻃﻮﻳﻞ‪ ،‬ﻓﻴﻪ ﺷﺮﺡ ﻭﺗﺄ ﱡﻣﻞ ﻭﺗﻌﻠﻴﻢ‪ .‬ﻭﻫﻮ ﻟﻴﺲ ﻣﺮﻛﺰﺍﹰ‪ ،‬ﻭﻣﻊ ﻃﻮﻟﻪ ﻻ ﳛﻮﻱ‬
‫ﻛﻞ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﻗﺎﻧﻮﻥ ﺍﻹﳝﺎﻥ ﺠﻤﻟﻤﻊ ﻧﻴﻘﻴﺔ ﺍﳌﻘﺪﺱ‪.‬‬
‫ﺏ ـ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﻌﺎﻣﺔ‪:‬‬
‫ﺷﺮﺣﻬﺎ ﺍﻟﺒﺎﺏ ‪ 17‬ﻣﻦ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‪ .‬ﻭﺟﺎﺀ ﻓﻴﻪ ﺃﻥ ﺍﻟﺮﺳـﻮﻝ " ﱂ ﻳُﺒﺸﱢـﺮ ﺑﺎﻟﻘﻴﺎﻣـﺔ‬
‫ﻟﻠﺸﻬﺪﺍﺀ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻟﻠﻨﺎﺱ ﻛﻠﻬﻢ‪ :‬ﺍﻟﺼﺎﱀ ﻭﺍﻟﻄﺎﱀ‪ ،‬ﺍﻟﺒﺎﺭ ﻭﺍﻟﻔﺎﺟﺮ‪ ،‬ﻟﻴﻨـﺎﻝ ﻛـﻞ ﻭﺍﺣـﺪ‬
‫ﺣﺴﺐ ﺍﺳﺘﺤﻘﺎﻗﻪ‪ .‬ﻓﻘﺎﻝ‪ :‬ﲢﻀﺮ ﻛﻞ ﺍﳋﻠﻴﻘﺔ ﺇﱃ ﺍﳊﻜﻢ‪ ،‬ﻷﺟﻞ ﻣﺎ ﻋﻤﻠﻮﻩ ﺧﲑﹰﺍ ﻛـﺎﻥ ﺃﻡ‬
‫ﺷﺮﹰﺍ " ) ‪2‬ﻛﻮ ‪ .( 11 : 5‬ﻭﺃﻭﺭﺩ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺷﻬﺎﺩﺍﺕ ﻛﺜﲑﺓ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺧﺎﺻﺔ ﻣـﻦ‬
‫ﺩﺍﻧﻴﺎﻝ ﻭﺣﺰﻗﻴﺎﻝ ﻭﺇﺷﻌﻴﺎﺀ ﻭﺃﻳﻮﺏ‪ ،‬ﻭﺧﺘﻤﻬﺎ ﺑﺄﻥ " ﻛﺜﲑﹰﺍ ﺃﻳﻀﹰﺎ ﻗﺪ ﻗﻴﻞ ﻷﺟـﻞ ﺍﻟﻘﻴﺎﻣـﺔ‪،‬‬
‫ﻭﺍﻟﺪﻳﻨﻮﻧﺔ ﺍﳌﻤﻠﻮﺀﺓ ﳎﺪﹰﺍ ﺍﻟﱵ ﻟﻠﺼﺎﳊﲔ‪ ،‬ﻭﻷﺟﻞ ﻋﻘﺎﺏ ﺍﳌﺨﺎﻟﻔﲔ ‪ ...‬ﻭﻧﺎﺭﻫﻢ ﺍﻟﱵ ﻻ ﺗُﻄﻔﺄ‬
‫ﻭﺩﻭﺩﻫﻢ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ "‪.‬‬
‫ﻭﺫﻛﺮ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻳﻀﹰﺎ ﺃﻧﻪ " ﻟﻮ ﺃﺭﺍﺩ ﺍﻟﻠﱠﻪ ﺃﻥ ﲢﻴﺎ ﻛﻞ ﺍﳋﻠﻴﻘﺔ ﺇﱃ ﺍﻷﺑـﺪ‪ ،‬ﻟﻜـﺎﻥ‬
‫ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﻋﺮﱠﻓﻨﺎ ﻋﻦ ﺃﺧﻨﻮﺥ ﻭﺇﻳﻠﻴﺎ ﺃﻧﻪ ﱂ ﻳﺪﻉ ﺍﳌـﻮﺕ ﻳﻨﺎﳍﻤـﺎ‪ .‬ﻭﻟـﻮ ﺃﺭﺍﺩ‬
‫ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻘﻴﻢ ﻣَﻦ ﳝﻮﺕ ﰲ ﻛﻞ ﻗﺒﻴﻠﺔ‪ ،‬ﻟﻜﺎﻥ ﻟﻪ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻰ ﺫﻟـﻚ ‪ ..‬ﻓـﺎﺑﻦ ﺍﻷﺭﻣﻠـﺔ‬
‫ﺃﻗﺎﻣﻪ ﺇﻳﻠﻴﺎ ) ‪1‬ﻣﻞ ‪ ( 17‬ﻭﺍﺑﻦ ﺍﻟﺸﻮﳕﻴﺔ ﺃﻗﺎﻣﻪ ﺃﻟﻴﺸﻊ ) ‪2‬ﻣﻞ ‪.( 4‬‬
‫ﰒ ﺃﻭﺭﺩ ﺃﺩﻟﺔ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍﳌﻮﺗﻰ ﻣﻨﻬﺎ " ﺍﻟﺬﻱ ﺧﻠﻖ ﺟﺴﺪ ﺁﺩﻡ ﻣـﻦ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻴﻤﻬﻢ ﻣﻦ ﺑﻌﺪ ﺍﺿﻤﺤﻼﳍﻢ ‪ ...‬ﺍﻟﺬﻱ ﻛﻮّﻥ ﺍﻹﻧﺴﺎﻥ ﳑـﺎ ﱂ ﻳﻜـﻦ‪،‬‬
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‫ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺪﺭ ﺃﻥ ﻳﻘﻴﻤﻪ ﺑﻌﺪ ﺍﺿﻤﺤﻼﻟﻪ ‪ ...‬ﻭﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻣﻮﺟﻮﺩ ﰲ ﻗﺪﺭﺗﻪ ﻣﻨﺬ ﺍﻟﺒـﺪﺀ‪.‬‬
‫" ﺍﻟﺬﻱ ﳚﻌﻞ ﺣﺒﺔ ﺍﳊﻨﻄﺔ ﺗﺪﻓﻦ ﰲ ﺍﻷﺭﺽ ﻭﺗﻄﻠﻊ ﺑﻐﻠﺔ ﻛﺜﲑﺓ ‪ ....‬ﻭﻋﺼﺎ ﻫـﺎﺭﻭﻥ ﺑﻌـﺪ‬
‫ﺃﻥ ﻳﺒﺴﺖ ﺟﻌﻠﻬﺎ ﺗﻮﺭﻕ ﻭﺗُﺜﻤﺮ‪ ،‬ﻫﻮ ﺃﻳﻀﹰﺎ ﺍﻟﺬﻱ ﻳﻘﻴﻤﻨﺎ ﻭﻳﻮﻗﻔﻨﺎ ﻣﻌـﻪ ﰲ ﳎـﺪﻩ " ﺍﻟـﺬﻱ‬
‫ﺃﻗﺎﻡ ﺍﳌﺨﻠﹼﻊ ﺻﺤﻴﺤﺎﹰ‪ ،‬ﻭﺃﺑﺮﺃ ﺫﺍ ﺍﻟﻴﺪ ﺍﻟﻴﺎﺑﺴﺔ‪ ،‬ﻭﺩﻓﻊ ﻟﻠﻤﻮﻟﻮﺩ ﺃﻋﻤﻰ ﻣﻦ ﺍﻟﺘـﺮﺍﺏ ﻭﺍﻟﺒﺼـﺎﻕ‬
‫ﻋﻀﻮ ﺍﻟﺒﺼﺮ‪ ،‬ﻫﻮ ﺃﻳﻀﹰﺎ ﺍﻟﺬﻱ ﻳﻘﻴﻤﻨﺎ ﰲ ﺍﻟﻘﻴﺎﻣﺔ "‪ " .‬ﻣﻦ ﺃﺟﻞ ﻗﻴﺎﻣﺔ ﺍﻟﺮﺏ ﻧـﺆﻣﻦ ﺃﻳﻀـﹰﺎ‬
‫ﺃﻥ ﺍﻟﻘﻴﺎﻣﺔ ﺗﻜﻮﻥ "‪ " .‬ﻫﻮ ﺃﻳﻀـﹰﺎ ﺃﻗـﺎﻡ ﻟﻌـﺎﺯﺭ ﰲ ﺍﻟﻴـﻮﻡ ﺍﻟﺮﺍﺑـﻊ‪ ،‬ﻭﺍﺑﻨـﺔ ﺍﻟـﺮﺋﻴﺲ‪،‬‬
‫ﻭﺍﺑﻦ ﺍﻷﺭﻣﻠﺔ‪ ،‬ﻭﺃﻗﺎﻡ ﺃﻳﻀﹰﺎ ﺟﺴﺪﻩ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﺑﺄﻣﺮ ﺍﻵﺏ‪ ،‬ﻭﺻﺎﺭ ﻟﻨﺎ ﻋﺮﺑﻮﻧﹰﺎ ﻟﻠﻘﻴﺎﻣﺔ‪....‬‬
‫ﻓﺎﻟﺬﻱ ﺃﻗﺎﻡ ﻧﻔﺴﻪ ﻣﻦ ﺍﳌﻮﺕ‪ ،‬ﻫﻮ ﺃﻳﻀﹰﺎ ﺍﻟﺬﻱ ﻳﻘﻴﻢ ﺍﳌﻮﺗﻰ ﻛﻠﻬﻢ "‪.‬‬
‫‪ 5‬ـ ﺍﻟﻌﺬﺍﺭﻯ ﻭﺍﻷﺭﺍﻣﻞ‬
‫ﺍﻟﻌﺬﺍﺭﻯ‪:‬‬
‫ﻭﺭﺩ ﰲ ﺍﻟﺒﺎﺏ ‪ " 26‬ﱂ ﻳُﺴﻤﻊ ﻭﺻﻴﺔ ﻣﻦ ﺍﻟﺮﺏ ﻷﺟﻞ ﺍﻟﻌﺬﺍﺭﻯ ﺃﻥ ﻳﻜـﻮﻥ ﻫـﺬﺍ‬
‫ﺍﻷﻣﺮ ﰲ ﺳﻠﻄﺎﻥ ﻣَﻦ ﺗﺮﻳﺪ ﺃﻥ ﻬﺗﺐ ﻧﻔﺴﻬﺎ ﻟﻠﱠﻪ ﺇ ﱠﻻ ﺃﻥ ﺗﺘﺤﻔﱠﻆ ﻭﺗﻜﻮﻥ ﻃﺎﻫﺮﺓ‪ .‬ﻭﻫﺬﺍ ﻭﺣﺪﻩ‬
‫ﻧﺘﻘﺪﻡ ﺑﻪ ﺇﻟﻴﻬﻦ ﺃ ﱠﻻ ﻳﻨﺬﺭﻥ ﻋﺎﺟﻼﹰ‪ ،‬ﻷﻥ ﺳﻠﻴﻤﺎﻥ ﻳﻘﻮﻝ ﺃﻧﻪ ﺣﺴﻦ ﺃﻻ ﺗﻨﺬﺭ ﻣـﻦ ﺃﻥ ﺗﻨـﺬﺭ‬
‫ﻭﻻ ﺗﻔﻲ " ) ﺟﺎ ‪.( 5 : 5‬‬
‫ﰒ ﻭﺟﻬﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻧﺼﺎﺋﺢ ﻟﻠﻌﺬﺍﺭﻯ‪ " :‬ﻟﺘﻜﻦ ﺍﻟﺒﺘـﻮﻝ ﻃـﺎﻫﺮﺓ ﰲ ﺟﺴـﺪﻫﺎ‬
‫ﻭﻧﻔﺴﻬﺎ‪ ،‬ﻷﻬﻧﺎ ﻫﻴﻜﻞ ﻟﻠﱠﻪ‪ ،‬ﻭﻣﺴﻜﻦ ﻟﻠﺴﻴﺪ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺭﺍﺣﺔ ﻟﻠﺮﻭﺡ ﺍﻟﻘﺪﺱ "‪ " .‬ﻭﻻ ﺗﻜـﻦ‬
‫ﺗﻄﻮﻑ ﻭﻻ ﺗﺴﻌﻰ ﰲ ﻫﺬﺍ‪ ،‬ﻭﻻ ﺗﻜﻦ ﺫﺍﺕ ﺃﻣﺮﻳﻦ‪ .‬ﺑﻞ ﺗﻜﻮﻥ ﻋﻔﻴﻔﺔ ﺻـﺎﳊﺔ ﺣﻜﻴﻤـﺔ‪،‬‬
‫ﻭﺗﻜﻮﻥ ﻃﺎﻫﺮﺓ ‪." ....‬‬
‫ﺍﻷﺭﺍﻣﻞ‪:‬‬
‫ﺍﻫﺘﻤﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺟﺪﹰﺍ ﺑﺸﺮﻁ ﺍﻟﺴﻦ ِﻟﻤَﻦ ﺗﻘﺎﻡ ﺃﺭﻣﻠـﺔ‪ .‬ﻓـﻮﺭﺩ ﰲ ﺍﻟﺒـﺎﺏ ‪19‬‬
‫" ﻭﺍﻷﺭﺍﻣﻞ ﻓﻠﻴﻘﻤﻦ‪ ،‬ﻭﻟﻴﺲ ﺳﻨﻬﻦ ﺩﻭﻥ ﺍﻟﺴﺘﲔ ) ‪1‬ﰐ ‪ ،( 11 ،9 : 5‬ﻭﻟﻜﻲ ﻳﻜﻮﻥ ﳍﻦ‬
‫ﺫﻟﻚ ﺛﺒﺎﺕ‪ ،‬ﺣﱴ ﻻ ﻳﺘﺰﻭﺟﻦ ﺑﻌﺪ ﺫﻟﻚ ﺛﺎﻧﻴﺔ‪ .‬ﻷﻧﻜﻢ ﺇﻥ ﺃﻗﻤﺘﻢ ﺣﺪﻳﺜﺔ ﺍﻟﺴﻦ ﻭﻋﺪﺩﲤﻮﻫﺎ ﰲ‬
‫ﻋِﺪﺍﺩ ﺍﻷﺭﺍﻣﻞ ﻭﱂ ﲢﺘﻤﻞ ﺃﻥ ﺗﻘﻴﻢ ﺃﺭﻣﻠﺔ ﳊﺪﺍﺛﺔ ﺳﻨﻬﺎ ﺑﻞ ﺗﺰﻭﺟﺖ ﺩﻓﻌﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﺈﻬﻧﺎ ﲡﻠﺐ‬
‫ﻋﺎﺭﹰﺍ ﻋﻠﻰ ﳎﺪ ﺍﻷﺭﻣﻠﻴﺔ‪ .‬ﻭﻫﻰ ﺗُﺴﺄﻝ ﺃﻳﻀﹰﺎ ﺃﻣﺎﻡ ﺍﻟﻠﱠﻪ ﻷﻬﻧﺎ ﱂ ﲢﻔﻆ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﻧﺎﺩﺕ ﺑـﻪ‪.‬‬
‫ﻓﻸﺟﻞ ﻫﺬﺍ ﳚﺐ ﻋﻠﻰ ﺍﻟﺸﺎﺑﺔ ﺃﻻ ﺗﻘﻠﻖ ‪ ..‬ﻛﻮﻬﻧﺎ ﻻ ﺗﻨﺬﺭ ﺃﺻﻠﺢ ﳍﺎ ﻣﻦ ﺃﻥ ﺗﻨﺬﺭ ﻭﻻ ﺗﻜﻤﻞ‬
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‫ﻧﺬﺭﻫﺎ ) ﺟﺎ ‪.( 5 : 5‬‬
‫ﻭﻋﺎﺩﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺃﻳﻀﹰﺎ ﺗﻜﺮﺭ ﻧﻔﺲ ﺍﳌﻌﲎ‪ " :‬ﺃﻣﱠﺎ ﺍﻟﺸﺎﺑﺎﺕ ﺍﳌﺘﺮﻣﻼﺕ‪ ،‬ﻓﻼ ﻳُﻜﺘﺒْﻦ‬
‫ﰲ ﺩﺭﺟﺔ ﺍﻷﺭﻣﻠﻴﺔ‪ ،‬ﻟﺌﻼ ﻳُﻐﻠﹶﱭ ﻣﻦ ﺿﻌﻒ ﻃﺒﻴﻌﺘﻬﻦ ﻟﺼـﻐﺮ ﺳـﻨﻬﻦ‪ ،‬ﻓﻴﺘـﺰﻭﺟﻦ ﺛﺎﻧﻴـﺔ‬
‫ﻭﻳﺼﺮﻥ ﻫﺰﺀﹰﺍ ﻟﻠﺸﻴﻄﺎﻥ ‪ .....‬ﻷﻥ ﻫﺬﻩ ﺍﻟﺰﳚﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻰ ﺧﻼﻑ ﺍﻟﻨﺎﻣﻮﺱ‪ ،‬ﻟـﻴﺲ ﻷﺟـﻞ‬
‫ﺍﻹﺗﺼﺎﻝ ﺑﻞ ﻷﺟﻞ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﳋﺎﻟﻖ "‪.‬‬
‫ﻭﺿﺮﺑﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺃﻣﺜﻠﺔ ﻟﻸﺭﺍﻣﻞ ﺍﻟﺼﺎﳊﺎﺕ‪ :‬ﺃﺭﻣﻠﺔ ﺻﺮﻓﺔ ﺻﻴﺪﺍ ﺍﻟﱵ ﻋﺎﻟﺖ ﺇﻳﻠﻴـﺎ‬
‫ﻼ ﻭﻻ ﻬﻧﺎﺭﹰﺍ ﻣﺘﻔﺮﻏﺔ‬‫ﻭﻫﻮ ﻏﺮﻳﺐ ) ‪1‬ﻣﻞ ‪ ،( 17‬ﻭﺣﻨﻪ ﺍﺑﻨﺔ ﻓﻨﻮﺋﻴﻞ ﺍﻟﱵ ﱂ ﺗﻔﺎﺭﻕ ﺍﳍﻴﻜﻞ ﻟﻴ ﹰ‬
‫ﻟﻠﺼﻼﺓ ‪ 87‬ﺳﻨﺔ ﰲ ﺑﺘﻮﻟﻴﺘﻬﺎ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﻗﺎﻣﺖ ﻣﻊ ﺑﻌﻠﻬﺎ ﺳﺒﻊ ﺳﻨﲔ‪.‬‬
‫ﺃﻣﱠﺎ ﺍﻟﺸﺮﻭﻁ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺍﺷﺘﺮﻃﺘﻬﺎ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﺍﻷﺭﺍﻣﻞ‪ ،‬ﻓﺘﻈﻬﺮ ﳑﺎ ﻗﻴﻞ ﺃﻳﻀﹰﺎ ﰲ‬
‫ﻧﻔﺲ ﺍﻟﺒﺎﺏ‪ " :‬ﻭﺃﻣﱠﺎ ﺍﻷﺭﺍﻣﻞ ﺍﳌﻌﻠﻨﺎﺕ ﺑﺎﳊﻘﻴﻘﺔ‪ ،‬ﺍﻟﱵ ﺻﺎﺭﺕ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨـﻬﻦ ﺯﻭﺟـﺔ‬
‫ﻟﺮﺟﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﻳُﺸﻬﺪ ﳍﻦ ﻣﻦ ﻛﺜﲑﻳﻦ ﺑﺄﻓﻌﺎﻝ ﺣﺴﻨﺔ ﻭﺃﻬﻧﻦ ﺃﺭﺍﻣﻞ ﺻﺎﳊﺎﺕ‪ ،‬ﻭﻗـﺪ ﺭﺑـﲔ‬
‫ﺃﻭﻻﺩﻫﻦ ﺑﻼ ﻋﻴﺐ‪ ،‬ﻓﻬﺆﻻﺀ ﳚﺐ ﺃﻥ ﻧﻌﻴﻨﻬﻦ ﻭﳓﺎﺭﺏ ﻋﻨﻬﻦ ﻷﻬﻧﻦ ﻭﺩﺍﺋﻊ ﺍﻟﻠﱠﻪ‪ .‬ﻣـ ّﺪ ﺃﻳﻬـﺎ‬
‫ﺍﻷﺳﻘﻒ ﻳﺪﻙ ﺇﻟﻴﻬﻦ ﻭﺍﻫﺘﻢ ﻬﺑﻦ ﻛﻮﻛﻴﻞ ﻟﻠﱠﻪ‪.‬‬
‫ﻭﻗﺪ ﻧﺼﺤﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﻷﺭﺍﻣﻞ ﺑﺴﲑﺓ ﺻﺎﳊﺔ‪ ،‬ﻓﻘﺎﻟﺖ ﳍـﻦ ﰲ ﻧﻔـﺲ ﺍﻟﺒـﺎﺏ‪:‬‬
‫" ﻓﻠﺘﻜﻦ ﺍﻷﺭﺍﻣﻞ ﺑﺎﺷﺎﺕ ﻋﻔﻴﻔﺎﺕ‪ ،‬ﺭﺅﻭﻓـﺎﺕ ﺑـﻼ ﻏﻀـﺐ‪ .‬ﻭﻻ ﻳﻜﺜـﺮﻥ ﻛﻼﻣﻬـﻦ‬
‫ﻭﻻ ﻳﺼﺤﻦ‪ .‬ﻭﻻ ﻳﻜ ﱠﻦ ﳕﱠﺎﻣﺎﺕ‪ ،‬ﻭﻻ ﻳﺴﻤﻌ َﻦ ﻛﻼﻣﹰﺎ ﺭﺩﻳﺌﹰﺎ "‪ " .‬ﻻ ﳜـﺮﺟﻦ ﺇﱃ ﻣﻮﺿـﻊ‪،‬‬
‫ﺴ َﻦ ﺃﺭﺍﻣﻞ‪ ،‬ﺑﻞ ﺟﻮﱠﺍﻻﺕ‪ ،‬ﻣﺴﺘﻌﺪﺍﺕ‬ ‫ﻭﻻ ﳝﻀﲔ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﻐﺮﺑﺎﺀ‪ .‬ﻷ ﱠﻥ ﺍﻟﻼﺋﻲ ﻫﻦ ﻫﻜﺬﺍ ﹶﻟ ْ‬
‫ﻟﻠﻔﻀﻮﻝ ﻭﺍﻟﻨﻤﻴﻤﺔ ﺑﻼ ﺣﺸﻤﺔ ﻭﻻ ﺧﻼﺹ "‪ " .‬ﻓﺎﻷﺭﺍﻣﻞ ﺍﻟﻼﺋـﻲ ﻳـﺪﺧﻠﻦ ﺃﻧﻔﺴـﻬﻦ ﰲ‬
‫ﻼ ﻭﲡﺎﺭﺓ ﳑﺎ ﻳﻨﻠﻨﻪ ﺑﻼ ﺣﺸﻤﺔ ﻭﻣﺎ ﻳﺄﻛﻠﻨﻪ ﺑـﻼ ﺷـﺒﻊ‪،‬‬ ‫ﺍﻷﺭﻣﻠﻴﺔ‪ ،‬ﻭﻳﻈﻨ َﻦ ﺃﻥ ﳍﻦ ﻓﻴﻬﺎ ﻋﻤ ﹰ‬
‫ﻭَﻳﺠْﻤﻌ َﻦ ﳍﻦ ﺫﺧﺎﺋﺮ ﻭﻳﻌﻄﻴﻨﻬﺎ ﻵﺧﺮﻳﻦ ﺑﺎﻟﺮﺑﺎ‪ ،‬ﻭﻳﻬﺘﻤﻤﻦ ﺑﺎﻟﻜﻨﻮﺯ ﻓﻴﻜﺴﱢﻠﻦ ﻣَـﻦ ﻳﻌﻄـﻲ‬
‫ﺃﻻ ﻳﻌﻮﺩ ﻟﻴﻌﻄﻲ‪ ،‬ﻫﺆﻻﺀ ﻛﻨﻮﺯﻫﻦ ﺁﳍﺘﻬﻦ ‪." ...‬‬
‫ﻭﰲ ﺍﻟﺒﺎﺏ ‪ 22‬ﺃﻣﺮﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﻷﺭﺍﻣﻞ‪ " :‬ﺃ ﱠﻻ ﳛﺴﺪﻥ ﺑﻌﻀﻬﻦ ﺑﻌﻀﺎﹰ‪ ،‬ﺇﺫﺍ ﺩُﻓـﻊ‬
‫ﻟﺒﻌﻀﻬﻦ ﺷﻲﺀ ﻭﱂ ﻳُﺪﻓﻊ ﳍﻦ ﻣﺜﻠﻪ " ﻭﺷﺮﺣﺖ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺑﺎﺳﺘﻔﺎﺿﺔ ﰲ ﺍﻟﺒﺎﺏ ‪ 34‬ﺍﻟﺬﻱ‬
‫ﻗﻴﻞ ﻓﻴﻪ ﺃﻳﻀﹰﺎ‪ " :‬ﺇﻥ ﻛﺎﻧﺖ ﻭﺍﺣﺪﺓ ﻗﺪ ﺍﲣﺬﺕ ﳍﺎ ﺍﺳﻢ ﺍﻷﺭﻣﻠﻴﺔ ﰒ ﺗﻔﻌﻞ ﺃﻓﻌـﺎﻝ ﺍﶈـﺎﻝ‪،‬‬
‫ﻓﺈﻥ ﺃﺭﻣﻠﻴﺘﻬﺎ ﻻ ﺗﺼﻞ ﻬﺑﺎ ﺇﱃ ﺍﳌﻠﻜﻮﺕ ﺑﻞ ﺗﺒﻌﺪﻫﺎ ﻋﻨﻪ ﻭﺗﻠﻘﻴﻬﺎ ﰲ ﺍﻟﻌﺬﺍﺏ "‪.‬‬
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‫‪ 6‬ـ ﻭﺻﺎﻳﺎ ﻟﻠﻌﻠﻤﺎﻧﻴﲔ‬

‫ﺃ ـ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻟﺸﻬﺪﺍﺀ ﻭﺍﳌﻌﺘﺮﻓﲔ ﻭﲤﺠﻴﺪﻫﻢ‪:‬‬
‫ﺗﻌﺮﺽ ﳍﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺒﺎﺏ ‪ 27‬ﻣـﻦ ﺍﻟﺪﺳـﻘﻮﻟﻴﺔ‪ ،‬ﻓﺸـﺮﺡ ﻭﺟـﻮﺏ ﺍﻻﻫﺘﻤـﺎﻡ‬
‫ﺺ ﻋﻠـﻰ ﺃﻥ‬ ‫ﺑﺎﳌﺴﺘﺸﻬﺪﻳﻦ ﻭﺍﳌﻌﺘﺮﻓﲔ ﻭﺍﻟﻘﻴﺎﻡ ﺑﻠـﻮﺍﺯﻣﻬﻢ ﻭﺍﺣﺘﻴﺎﺟـﺎﻬﺗﻢ‪ .‬ﻭﻫﻜـﺬﺍ ﻧـ ّ‬
‫ﺍﻟﻨﺼﺮﺍﱐ ﺍﻟﺬﻱ ﻳﻠﻘﻴﻪ ﺍﳌﺨﺎﻟﻔﻮﻥ ﰲ ﺣﻜﻢ ﻟﻴﻄﺮﺡ ﺇﱃ ﺍﻟﺴﺒﺎﻉ ﺃﻭ ﻳﻨﻔﻰ ﺇﱃ ﻏﺮﺑـﺔ ﻷﺟـﻞ‬
‫ﺍﺳﻢ ﺍﻟﺮﺏ ﻭﺍﻹﳝﺎﻥ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺍﶈﺒﺔ ﻟﻠﱠﻪ‪ ،‬ﻻ ﺗﺘﻮﺍﻧﻮﺍ ﻋﻨﻪ‪ ،‬ﺑﻞ ﺑﺘﻌﺒﻜﻢ ﺍﳊﻘﻴﻘـﻲ ﻭﺑﻌـﺮﻗﻜﻢ‬
‫ﺃﻧْﻔﺬﻭﺍ ﺇﻟﻴﻪ ﻣﺎ ﳛﺘﺎﺟﻪ "‪ .‬ﻭﻭﺻﻞ ﺍﳊﺪ ﺑﺎﻟﻌﻨﺎﻳﺔ ﻬﺑـﺆﻻﺀ ﺍﳌﺴﺘﺸـﻬﺪﻳﻦ ﺇﱃ ﺃﻥ ﺃﻣـﺮ ﻫـﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﺑﺄﻧﻪ‪ " :‬ﻣَﻦ ﻛﺎﻥ ﻓﻴﻜﻢ ﻟﻴﺲ ﻟﻪ ﺷﻲﺀ‪ ،‬ﻓﻠﻴﺼﻢ ﻭﳚﻌﻞ ﻧﺼـﻒ ﻗﻮﺗـﻪ ﻛـﻞ ﻳـﻮﻡ‬
‫ﻟﻠﻘﺪﻳﺴﲔ‪ ....‬ﻭﺍﻟﺬﻱ ﻳﺪﻓﻊ ﻛﻞ ﻣﺎ ﳝﻠﻜﻪ ﻟﻴﺨﻠﹼﺼﻬﻢ ﻣﻦ ﺭﺑﺎﻃﺎﻬﺗﻢ‪ ،‬ﻓﻬﺬﺍ ﻳﻜﻮﻥ ﻣﻐﺒﻮﻃﹰﺎ "‪.‬‬
‫ﺚ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺯﻳﺎﺭﻬﺗﻢ ﰲ ﺍﻟﺴﺠﻮﻥ‪ ،‬ﻓﺠﺎﺀ ﻓﻴﻪ‪ " :‬ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﻋﻨﻬﻢ‬‫ﻭﺣ ﹼ‬
‫ﺍﻟﺮﺏ‪ :‬ﻣَﻦ ﺍﻋﺘﺮﻑ ﰊ ﻗﺪﺍﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻋﺘﺮﻑ ﺃﻧﺎ ﺃﻳﻀﹰﺎ ﺑﻪ ﻗﺪﺍﻡ ﺇﳍﻲ ﺍﻟـﺬﻱ ﰲ ﺍﻟﺴـﻤﻮﺍﺕ‬
‫) ﻣﱴ ‪ .( 32 : 10‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺆﻻﺀ ﻳﺸﻬﺪ ﳍﻢ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﻋﻨـﺪ ﺃﺑﻴـﻪ‪ ،‬ﻓﻴﺠـﺐ ﺃﻻ‬
‫ﲢﺘﻤﺸﻮﺍ ﻣﻦ ﺍﳌﻀﻲ ﺇﻟﻴﻬﻢ ﰲ ﺍﻟﺴﺠﻮﻥ‪ .‬ﺑﻞ ﺇﺫﺍ ﻓﻌﻠﺘﻢ ﻫﺬﺍ ﺣُﺴﺐ ﻟﻜﻢ ﺷﻬﺎﺩﺓ ‪ ...‬ﻷﺟـﻞ‬
‫ﺃﻧﻜﻢ ﻗﺪ ﺷﺎﺭﻛﺘﻤﻮﻫﻢ ﰲ ﺃﺣﻮﺍﳍﻢ‪ .‬ﻭﺇﻥ ﻧﺎﻝ ﻭﺍﺣﺪﹰﺍ ِﻣﻤﱠﻦ ﻳﻌﻴﻨﻬﻢ ﻋﻘﻮﺑﺔ‪ ،‬ﻓﻬـﻮ ﻣﻐﺒـﻮﻁ‪،‬‬
‫ﻷﻧﻪ ﺻﺎﺭ ﻣﺸﺎﺭﻛﹰﺎ ﻟﻠﺸﻬﺪﺍﺀ ﻭﻣﺘﺸﺒﻬﹰﺎ ﺑﺎﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﰲ ﺁﻻﻣﻪ "‪ .‬ﻭﻋﺮﺽ ﻫـﺬﺍ ﺍﻟﺒـﺎﺏ‬
‫ﺃﻳﻀﹰﺎ ﻟﻨﻮﻉ ﺁﺧﺮ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳌﻌﻮﻧﺔ‪ ،‬ﻓﺤﺚ ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﳌﻄﺎﺭﺩﻳﻦ ﻭﺍﳍﺎﺭﺑﲔ‪ " :‬ﻓﺎﳌﻀﻄﻬﺪﻭﻥ‬
‫ﻷﺟﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﻬﺮﺑﻮﻥ ﻣﻦ ﻣﺪﻳﻨﺔ ﺇﱃ ﻣﺪﻳﻨﺔ ﻷﺟـﻞ ﻭﺻـﻴﺔ ﺍﻟـﺮﺏ‪ ،‬ﺍﻗﺒﻠـﻮﻫﻢ‬
‫ﻭﺍﻛﺮﻣﻮﻫﻢ ﻣﺜﻞ ﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﻭﺍﻓﺮﺣﻮﺍ ﺇﺫﺍ ﺷﺎﺭﻛﺘﻤﻮﻫﻢ ﰲ ﺍﻻﺿﻄﻬﺎﺩ "‪.‬‬
‫ﻭﺗﻄﻮﺭ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺇﱃ ﺃﻥ ﺣﺚ ﻋﻠﻰ ﺍﻻﻋﺘﺮﻑ ﺑﺎﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﻭﺍﻻﺳﺘﺸﻬﺎﺩ ﻷﺟﻠﻪ‪،‬‬
‫ﻭﺣﺬﺭ ﻣﻦ ﺍﳋﻮﻑ ﻭﻣﻦ ﺍﳉﺤﻮﺩ‪ .‬ﻓﺠﺎﺀ ﻓﻴﻪ ﻓﻠﻴﻔﺮﺡ ﺍﻟﺬﻱ ﺍﺳﺘﺤﻖ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻔﺮﺡ ﺍﻟـﺮﺏ‪،‬‬
‫ﺇﺫﺍ ﻧﺎﻝ ﻫﺬﺍ ﺍﻹﻛﻠﻴﻞ ﻭﻛﻤﻞ ﺧﺮﻭﺟﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻻﻋﺘﺮﺍﻑ ﺍﳊﺴﻦ "‪ " .‬ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ‬
‫ﺾ ﻭﻫﻮ ﻏﲑ ﻣﺘﺄﱂ ﺍﻟﻘﻠﺐ‪ .‬ﻷ ﱠﻥ ﺍﻵﻻﻡ ﺍﻟﱵ ﳛﺘﻤﻠﻬﺎ ﻣﻦ ﺃﺟﻞ ﺍﻟﺴﻴﺪ ﺍﳌﺴـﻴﺢ‬ ‫ﻣﻮﻋﻮﻇﺎﹰ‪ ،‬ﻓﻠﻴﻤ ِ‬
‫ﺗﻜﻮﻥ ﻣﻌﻤﻮﺩﻳﺔ ﻣﺼﻄﻔﺎﺓ‪ ،‬ﻷﻧﻪ ﳝﻮﺕ ﻣﻊ ﺍﻟﺮﺏ ﲟﺎ ﻧﺎﻟﻪ ﻣﻦ ﻣﺜﺎﻝ ﻣﻮﺗﻪ "‪.‬‬
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‫ﺃﻣﱠﺎ ﺍﻟﺒﺎﺏ ‪ 28‬ﻓﻴﺄﻣﺮ ﺑﺈﻛﺮﺍﻡ ﺍﻟﺸﻬﺪﺍﺀ‪ " :‬ﻧﺄﻣﺮ ـ ﻷﺟﻞ ﺍﻟﺸﻬﺪﺍﺀ ـ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺟﻠﻴﻠﲔ‬
‫ﻋﻨﺪﻛﻢ ﺑﻜﻞ ﺇﺟﻼﻝ‪ ،‬ﻛﻤﺎ ﺻﺎﺭﻭﺍ ﻋﻨﺪﻧﺎ ﺃﻳﻀﹰﺎ ﺟﻠﻴﻠﲔ ﻣﺜﻞ ﺍﻟﻄﻮﺑـﺎﱐ ﻳﻌﻘـﻮﺏ ﺃﺳـﻘﻒ‬
‫ﺃﻭﺭﺷﻠﻴﻢ ﻭﺍﻟﻘﺪﻳﺲ ﺍﺳﻄﻔﺎﻧﻮﺱ ﺷﺮﻳﻜﻨﺎ "‪.‬‬
‫ﺏ ـ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﺒﻴﺪ ﻭﺳﺎﺩﻬﺗﻢ‪:‬‬
‫ﺗﻌﺮﺽ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺒﺎﺏ ‪ 16‬ﻣﻦ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‪ ،‬ﻓﺸﺮﺡ ﺍﻟﻌﻼﻗـﺔ ﺑـﲔ ﺍﻟﻌﺒﻴـﺪ‬
‫ﻭﺳﺎﺩﻬﺗﻢ ﻣﻦ ﺟﻬﺔ ﻛ ٍﻞ ﻣﻦ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻄﺮﻓﺎﻥ ﻣﺆﻣﻨﲔ ﺃﻭ ﻛﺎﻥ ﺃﺣﺪﳘﺎ ﻓﻘـﻂ‬
‫ﻣﺆﻣﻨﹰﺎ ﻭﺍﻵﺧﺮ ﳐﺎﻟﻔﹰﺎ ﻟﻪ ﰲ ﺍﻟﺪﻳﻦ‪ .‬ﻭﻫﻜﺬﺍ ﺫﻛﺮ ﺃﻧﻪ‪ " :‬ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﳜـﺪﻡ ﺳـﻴﺪﻩ‬
‫ﺟﻴﺪﹰﺍ ﲞﻮﻑ ﺍﻟﻠﱠﻪ ـ ﻭﻟﻮ ﻛﺎﻥ ﺳﻴﺪﻩ ﳐﺎﻟﻔﹰﺎ ﺃﻭ ﻓﺎﺳﻘﹰﺎ ـ ﻟﻜـﻦ ﻻ ﻳﺘﺸـﺒﱠﻪ ﺑـﻪ ﰲ ﻓﻌﻠـﻪ‪.‬‬
‫ﻭﳚﺐ ﻋﻠﻰ ﺍﻟﺴﻴﺪ ﺃﻥ ﳛﺐ ﺍﻟﻌﺒﺪ ـ ﻭﺇﻥ ﻛﺎﻥ ﳐﺎﻟﻔﹰﺎ ﰲ ﺍﳉـﻨﺲ ـ ﻭﳛﻔـﻆ ﻟـﻪ ﺍﳌـﺎﻝ‪،‬‬
‫ﻷﻧﻪ ﺇﻧﺴﺎﻥ ﻣﺴﺎ ٍﻭ ﻟﻪ ﰲ ﺟﻮﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ "‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺍﺟﺐ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻐﲑ ﺍﳌـﺆﻣﻦ‪،‬‬
‫ﻓﺒﺎﻷﻭﱃ ﰲ ﺣﺎﻟﺔ ﺍﺗﻔﺎﻕ ﺍﻹﳝﺎﻥ‪ .‬ﻭﻫﻜﺬﺍ ﺫﻛﺮ ﻧﻔﺲ ﺍﻟﺒﺎﺏ‪ " :‬ﻭﺍﻟﺬﻱ ﻟـﻪ ﺳـﻴﺪ ﻣـﺆﻣﻦ‪،‬‬
‫ﻓﻠﻴﺤﺒﻪ ﻛﺴﻴﺪ ﻭﻣﺆﻣﻦ‪ ،‬ﻭﻟﻴﻔﻌﻞ ﻟﻪ ﻣﺎ ﳚﺐ ﻟﻠﺼﺎﺣﺐ‪ ،‬ﻭﳚﻌﻠـﻪ ﻟـﻪ ﻛﻮﺍﻟـﺪ‪ ،‬ﻭﺃﻳﻀـﹰﺎ‬
‫ﺍﻟﺴﻴﺪ ﺍﻟﺬﻱ ﻟﻪ ﻋﺒﺪ ﻣﺆﻣﻦ ﺫﻭ ﺇﺭﺍﺩﺓ ﻣﺴﺘﻘﻴﻤﺔ‪ ،‬ﻓﻠﻴﺤﺒـﻪ ﻛـﺎﺑﻦ ﻷﺟـﻞ ﻣﺸـﺎﺭﻛﺘﻪ ﰲ‬
‫ﺍﻹﳝﺎﻥ "‪.‬‬
‫ﻭﺗﻌﺮﺽ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻟﻠﻌﻼﻗﺔ ﺑﺎﻟﻮﻻﺓ‪ ،‬ﻓﻮﺭﺩ ﻓﻴﻪ‪ " :‬ﺃﻃﻴﻌﻮﺍ ﻛﻞ ﳑﻠﻜﺔ ﻭﻛﻞ ﺭﺋـﻴﺲ‬
‫ﻓﻴﻤﺎ ﻳﺮﺿﻲ ﺍﻟﻠﱠﻪ ‪ ...‬ﺧﺎﻓﻮﺍ ﺍﻟﻮﻻﺓ ﻛﻤﺎ ﳚﺐ‪ ،‬ﻭﺍﺩﻓﻌﻮﺍ ﳍﻢ ﺍﳉﺰﻳﺔ ‪." ...‬‬
‫ﺟـ ـ ﰲ ﺍﳌﹸﺨﺎﺻﻤﺎﺕ ﻭﻛﻴﻒ ﺗُﺤﻞ‪:‬‬
‫ﺗﻌﺮﺽ ﳍﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ ﻣﻦ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‪ ،‬ﻭﻧﺼﺢ ﺑﻌﺪﻡ ﺍﻹﻟﺘﺠـﺎﺀ ﺇﱃ ﻗﻀـﺎﺀ‬
‫ﺍﻷﻣﻢ ﻭﳏﺎﻛﻤﻬﻢ‪ ،‬ﻭﺇﳕﺎ ﺗﻔﺾ ﺍﳋﺼﻮﻣﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ﺑﲔ ﺍﳌﺴﻴﺤﻴﲔ ﻋﻦ ﻃﺮﻳﻖ ﺭﺅﺳـﺎﺋﻬﻢ‪،‬‬
‫ﺺ ﻋﻠﻰ ﺃﻧﻪ " ﻟـﻴﺲ ﺣﺴـﻨﹰﺎ ﺑﺎﻟﻨﺼـﺎﺭﻯ ﺃﻥ‬ ‫ﺑﺄﻥ ﳛﺘﻜﻤﻮﺍ ﻓﻴﻬﺎ ﺇﱃ ﺃﺳﺎﻗﻔﺘﻬﻢ‪ .‬ﻭﻫﻜﺬﺍ ﻧ ّ‬
‫ﳛﺎﻛﻤﻮﺍ ﻣﻦ ﺃﺟﻞ ﺷﻲﺀ ﻣﻦ ﻏﺮﺽ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺒﺘﺔ‪ .‬ﻓﺈﻥ ﺍﺑﺘﻠﻰ ﺃﺣﺪ ﺑﺸﻲﺀ ﻣـﻦ ﺫﻟـﻚ ‪....‬‬
‫ﻓﻠﻴﺴﻊ ﻭﳛﻞ ﺫﻟﻚ ‪ ....‬ﻭﻻ ﳝﻀﻲ ﺇﱃ ﻗﺎﺿـﻲ ﺍﻷﻣـﻢ‪ ،‬ﻭﻻ ﺇﱃ ﺭﺅﺳـﺎﺀ ﺍﻟﻌﻠﻤـﺎﻧﻴﲔ‪،‬‬
‫ﻟﻴﺤﻜﻤﻮﺍ ﰲ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺭﻩ ‪1 ) " ...‬ﻛﻮ ‪ 1 : 6‬ـ ‪ " ،( 5‬ﻭﻻ ﺗﺪﻋﻮﺍ ﺍﻷﻣـﻢ ﺃﻳﻀـﹰﺎ‬
‫ﻳﻌﻠﻤﻮﻥ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳋﻼﻑ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﲔ ﺑﻌﻀﻜﻢ ﺑﻌﻀﹰﺎ‪ .‬ﻭﻻ ﺗﻘﺒﻠﻮﺍ ﺷﻬﺎﺩﺓ ﻏﲑ ﻣﺆﻣﻦ ﰲ‬
‫ﺑﻌﻀﻜﻢ ﺍﻟﺒﻌﺾ "‪ " .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻋﻠﻴﻜﻢ ﺟﺰﻳﺔ ﺃﻭ ﻣﻜﺲ ﺃﻭ ﺧﺮﺍﺝ‪ ،‬ﻓﻘﻮﻣﻮﺍ ﻬﺑﺎ ﻛﻤﺎ ﻓﻌـﻞ‬
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‫ﺍﻟﺮﺏ ﳌﱠﺎ ﺩﻓﻊ ﺍﻟﺪﺭﳘﲔ ﻭﲣﻠﺺ ﻣﻦ ﺍﳌﻄﺎﻟﺒﺔ " ) ﻣﱴ ‪ 24 : 17‬ـ ‪.( 27‬‬
‫ﺃﻣﱠﺎ ﻋﻦ ﻣﻮﻋﺪ ﻓﺾ ﻫﺬﺍ ﺍﳋﻼﻑ ﻭﻃﺮﻳﻘﺘﻪ‪ ،‬ﻓﺠﺎﺀ ﻓﻴﻪ‪ " :‬ﻳﻜﻮﻥ ﺍﺟﺘﻤﺎﻋﻜﻢ ﻟﻸﺣﻜﺎﻡ‬
‫ﻳﻮﻡ ﺍﻻﺛﻨﲔ ‪ ....‬ﻭﺗﻜﻮﻧﻮﻥ ﻣﺘﻔﺮﻏﲔ ﻟﺬﻟﻚ ﻃﻮﻝ ﺍﳉﻤﻌـﺔ ﺇﱃ ﻳـﻮﻡ ﺍﻟﺴـﺒﺖ ﻟﺘﻨﻘﻀـﻲ‬
‫ﺍﳋﺼﻮﻣﺔ‪ .‬ﺣﱴ ﺇﺫﺍ ﺟﺎﺀ ﻳﻮﻡ ﺍﻷﺣﺪ ﺍﳌﻘﺪﺱ ﺗﻜﻮﻧـﻮﻥ ﻗـﺪ ﺃﺻـﻠﺤﺘﻢ ﺍﳌﺘﺨﺎﺻـﻤﲔ "‪.‬‬
‫" ﻭﻟﻴﺤﻀﺮ ﻣﻌﻜﻢ ﻳﺎ ﺃﺳﺎﻗﻔﺔ ﰲ ﻣﻮﺿﻊ ﺍﳊﻜﻢ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻭﺍﻟﻘﺴﻮﺱ‪ .‬ﻭﺍﺣﻜﻤﻮﺍ ﺑﻼ ﺃﺧـﺬ‬
‫ﺑﺎﻟﻮﺟﻮﻩ‪ ،‬ﺑﻞ ﺑﻌﺪﻝ ﻛﺮﺟﺎﻝ ﺍﻟﻠﱠﻪ‪ ،‬ﻭﲝﻀﻮﺭ ﺍﻟﻔﺮﻳﻘﲔ ﺃﻣﺎﻣﻜﻢ ﻣﻦ ﺍﳋﺼﻮﻡ " ) ﺗـﺚ ‪: 19‬‬
‫‪.( 17‬‬
‫ﺩ ـ ﺍﳊﹶﺚ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﺰﻳﻦ‪:‬‬
‫ﻬﻧﺖ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻋﻦ ﺍﻟﺘﺰﻳﻦ ﻭﺍﻟﺘﺠﻤﻞ ﺳﻮﺍﺀ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺮﺟﻞ ﺃﻭ ﺇﱃ ﺍﳌـﺮﺃﺓ‪ .‬ﺃﻣﱠـﺎ‬
‫ﻋﻦ ﺍﻟﺮﺟﻞ ﻓﻘﺪ ﺧﺎﻃﺒﺘﻪ ﰲ ) ﺍﳌﻘﺪﻣﺔ ( ﻫﻜـﺬﺍ‪ " :‬ﻻ ﺗﺘـﺰﻳﻦ ﻟﺘﺼـﻴﺪ ﺍﻣـﺮﺃﺓ ﺃﺧـﺮﻯ‬
‫ﻟﺘﺸﺘﻬﻴﻚ‪ .....‬ﻭﲡﻌﻠﻬﺎ ﺯﺍﻧﻴﺔ ﻋﻠﻴﻚ ﺑﺎﻟﺸﻬﻮﺓ ‪ ...‬ﻻ ﺗﻀﻒ ﲨـﺎ ﹰﻻ ﺇﱃ ﺍﳉﻤـﺎﻝ ﺍﻟـﺬﻱ‬
‫ﺃﻋﻄﺎﻩ ﺍﻟﻠﱠﻪ ﻟﻚ ﻣﻨﺬ ﻭﻻﺩﺗﻚ "‪ .‬ﺃﻣﱠﺎ ﻫﺬﺍ ﺍﻟﺘﺰﻳﻦ ﺍﳌﻤﻨﻮﻉ‪ ،‬ﻓﺈﻥ ﻣﻘﺪﻣﺔ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺭﻛﱠـﺰﺕ‬
‫ﺍﻫﺘﻤﺎﻣﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ﰲ ﺃﻣﺮﻳﻦ‪ :‬ﺗﺮﺑﻴﺔ ﺷﻌﺮ ﺍﻟﺮﺃﺱ ﻭﲡﻤﻴﻠﻪ‪ ،‬ﻭﻧﺰﻉ ﺷﻌﺮ ﺍﻟﻠﺤﻴـﺔ‪ .‬ﻓﻌـﻦ‬
‫ﺏ ﺷﻌﺮ ﺭﺃﺳﻚ ﻟﻴﻄﻮﻝ‪ ،‬ﺑﻞ ﺑـﺎﳊﺮﻱ ﺍﺣﻠﻘـﻪ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ ﺃﻣﺮﺕ ﺍﻟﺮﺟﻞ ﻫﻜﺬﺍ‪ " :‬ﻻ ﺗﺮ ﱢ‬
‫ﻭﻧﻈﻒ ﺭﺃﺳﻚ ﻟﻜﻲ ﻻ ﲣﺪﻣﻪ ﺑﺎﻟﺪﻫﻦ ﻭﺍﻟﻄﻴﺐ‪ ،‬ﻟﺘﺠﺬﺏ ﺇﻟﻴﻚ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻘﺮﻳﺐ ﺻـﻴﺪﻫﻦ‬
‫ﻬﺑﺬﺍ ﺍﻟﺸﻜﻞ ‪ ...‬ﻷﻧﻚ ﺇﻥ ﻛﻨﺖ ﻣﺆﻣﻨﹰﺎ ﻭﺍﺑﻨﹰﺎ ﻟﻠﱠﻪ‪ ،‬ﻓﻬﻮ ﻋﺎﺭ ﻋﻠﻴﻚ ﺃﻥ ﺗﺮﰊ ﺷـﻌﺮ ﺭﺃﺳـﻚ‬
‫ﺃﻭ ﺗﺰﻳﻨﻪ‪ ،‬ﻷﻧﻪ ﻫﺬﻩ ﻋﻼﻣﺎﺕ ﺑﺬﺥ ﻭﺍﳓﻼﻝ‪ .‬ﻻ ﲢﻔﻈﻪ ﻣﺒﻠﻼﹰ‪ ،‬ﻭﻻ ﺗﻀﻔﺮﻩ‪ ،‬ﻭﻻ ﺗﺮﺑّﻪ ﻟﻴﻜﻮﻥ‬
‫ﻣﻀﻔﻮﺭﹰﺍ ﺿﻔﺎﺋﺮ ﺃﻭ ﻣﻨﺸﻮﺭﺍﹰ‪ ،‬ﻷ ﱠﻥ ﺍﻟﻨﺎﻣﻮﺱ ﻳﻨﻬﻲ ﻋﻦ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ "‪ .‬ﻭﺃﻣﱠﺎ ﻋﻦ ﺷﻌﺮ ﺍﻟﻠﺤﻴﺔ‬
‫ﻓﻘﺎﻟﺖ‪ " :‬ﳚﺐ ﺃﻳﻀﹰﺎ ﺃﻻ ﺗﱰﻉ ﺷﻌﺮ ﳊﻴﺘﻚ ﻟﺘﻔﺴﺪﻫﺎ‪ ،‬ﺃﻭ ﺗﻐﲑ ﺷﻜﻞ ﺍﻹﻧﺴـﺎﻥ ﺇﱃ ﻏـﲑ‬
‫ﻃﺒﻴﻌﺘﻪ‪ .‬ﻷ ﱠﻥ ﺍﻟﻨﺎﻣﻮﺱ ﻗﺎﻝ‪ :‬ﻻ ﲢﻠﻘﻮﺍ ﺷﻌﺮ ﳊﺎﻛﻢ ) ﻻ ‪ 5 : 21‬ﻋﻦ ﺍﻟﻜﻬﻨﺔ ( ‪ ...‬ﻷ ﱠﻥ ﻫﺬﺍ‬
‫ﻳﻠﻴﻖ ﺑﺎﻟﻨﺴﺎﺀ‪ ،‬ﻭﺃﻣﱠﺎ ﺍﻟﺬﻛﻮﺭ ﻓﺤﺴﺒﻬﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻻ ﻳﻠﻴﻖ‪.‬‬
‫ﻛﻞ ﻫﺬﺍ ﻋﻦ ﺍﻟﺮﺟﻞ‪ .‬ﺃﻣﱠﺎ ﺍﳌﺮﺃﺓ ﻓﻘﺪ ﺧﺎﻃﺒﺘﻬﺎ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﰲ ﺍﻟﺒـﺎﺏ ﺍﻟﺜـﺎﱐ‪ " :‬ﺇﻥ‬
‫ﺕ ﺃﻥ ﺗﻜﻮﱐ ﻣﺆﻣﻨﺔ ﻭﻣﺮﺿﻴﺔ ﻟﻠﱠﻪ‪ ،‬ﻓﻼ ﺗﺘﺰﻳﲏ ﻟﻜﻲ ﺗﺮﺿﻲ ﺭﺟﺎ ﹰﻻ ﻏﺮﺑـﺎﺀ‪ .‬ﻭﻻ ﺗـﺮﻏﱯ‬ ‫ﺃﺭﺩ ِ‬
‫ﺃﻥ ﺗﻠﺒﺴﻲ ﺍﻟﺜﻴﺎﺏ ﺍﳋﻔﻴﻔﺔ ﺍﻟﻼﺋﻘﺔ ﺑﺎﻟﺰﺍﻧﻴﺎﺕ‪ ،‬ﻟﻴﺘﺒﻌﻚ ﺍﻟﺬﻳﻦ ﻳﺼﻴﺪﻭﻥ ﻣَﻦ ﺗﻜـﻮﻥ ﻫﻜـﺬﺍ‪.‬‬
‫ﻭﺇﻥ ﻛﻨﺖ ﻻ ﺗﻔﻌﻠﲔ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻘﺒﻴﺤﺔ ﺑﻘﺼﺪ ﺍﳋﻄﻴﺔ‪ ،‬ﻓﺈﻧﻚ ﺑﺘﺰﻳﻨﻚ ﻭﺣﺪﻩ ﺗُـﺪﺍﻧﲔ‪،‬‬
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‫ﻚ ‪ ...‬ﻻ ﺗﺰﻭﱢﻗﻲ ﻭﺟﻬﻚ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﺍﻟﻠﱠﻪ‪،‬‬ ‫ﻚ ﻭﻳﺸﺘﻬﻴ ِ‬‫ﻚ ﺗﻀﻄﺮﻳﻦ ﺑﻪ ﻣﻦ ﻳﺮﺍ ِﻙ ﺃﻥ ﻳﺘﺒﻌ ِ‬ ‫ﻷﻧ ِ‬
‫ﻚ‬
‫ﻓﻠﻴﺲ ﻓﻴﻪ ﺷﻲﺀ ﺗﻨﻘﺼﻪ ﺍﻟﺰﻳﻨﺔ‪ ،‬ﻷﻥ ﻛﻞ ﻣﺎ ﺧﻠﻘﻪ ﺍﻟﻠﱠﻪ ﻫﻮ ﺣﺴﻦ ﺟﺪﹰﺍ ‪ ...‬ﻟـﻴﻜﻦ ﻣﺸـﻴ ِ‬
‫ﺖ ﻣﻄﺮﻗﺔ‪ ،‬ﻭﻣُﻐﻄﺎﺓ ﻣﻦ ﻛﻞ ﻧﺎﺣﻴﺔ "‪.‬‬ ‫ﻚ ﻧﺎﻇﺮﹰﺍ ﺇﱃ ﺃﺳﻔﻞ ﻭﺃﻧ ِ‬‫ﻭﻭﺟﻬ ِ‬
‫ﻫـ ـ ﺗﻌﺎﻟﻴﻢ ﻭﻭﺻﺎﻳﺎ ﻋﺎﻣﺔ‪:‬‬
‫ﻣﻦ ﺍﻟﺼﻌﺐ ﺃﻥ ﳓﺪﺩ ﻫﺬﺍ ﺍﻷﻣﺮ ﰲ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‪ ،‬ﻷﻥ ﺍﻟﻌﻨﺼﺮ ﺍﻟﻮﻋﻈﻲ ﻳﺸﻤﻠﻬﺎ ﻛﻠﻬﺎ‪.‬‬
‫ﻼ ﻟﺬﻟﻚ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺇﺫ ﺟﺎﺀ ﻓﻴﻪ‪ " :‬ﺗﻔﺮﻍ ﻟﺘﻼﻭﺓ ﻛﻼﻡ ﺍﻟﻠﱠﻪ‪ .‬ﻟﻴﺲ ﺑﺄﻥ ﺗﺘﺮﻙ‬ ‫ﻭﻟﻨﻀﺮﺏ ﻣﺜ ﹰ‬
‫ﺻﻨﻌﺔ ﻳﺪﻙ‪ ،‬ﺑﻞ ﻟﺘﺒﻌﺪ ﻋﻨﻚ ﻛﻞ ﺷﻬﻮﺓ ﺭﺩﻳﺌﺔ " " ﺃﻛﺮﻡ ﺃﺑﺎﻙ ﺑﺎﳉﺴـﺪ‪ ،‬ﺣـﺐ ﻗﺮﻳﺒـﻚ‬
‫ﻛﻨﻔﺴﻚ‪ ،‬ﺃﺷﺮﻙ ﺍﶈﺘﺎﺟﲔ ﰲ ﻣﺎﻟﻚ‪ .‬ﺃﺑﻌﺪ ﻋﻦ ﺍﻷﻗﺴﺎﻡ ﺍﻟﻜﺎﺫﺑﺔ " " ﻻ ﺗـﺪﻥ ﺍﻷﺳـﻘﻒ‬
‫ﻭﻻ ﺻﺎﺣﺒﻚ ﺍﻟﻌﻠﻤﺎﱐ‪ .‬ﺇﺫ ﺩﻧﺖ ﺃﺧﺎﻙ ﻓﻘﺪ ﺻﻴﱠﺮﺕ ﻧﻔﺴﻚ ﺩﻳﱠﺎﻧﺎﹰ‪ ،‬ﻭﻣﺎ ﺍﺻﻄﻔﺎﻙ ﺃﺣﺪ ﳍـﺬﺍ‬
‫ﺍﻟﻔﻌﻞ‪ ،‬ﺑﻞ ﺃﻧﺖ ﻭﺣﺪﻙ ﺍﻟﺬﻱ ﺗﻮﺟﺒﻪ ﻋﻠﻰ ﻧﻔﺴﻚ‪ .‬ﻷﻥ ﺍﻟﻜﻬﻨﺔ ﻭﺣﺪﻫﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﻣﺮﻭﺍ ﺃﻥ‬
‫ﻳﺪﻳﻨﻮﺍ ‪ ..‬ﺃﻣﱠﺎ ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﻟﺸﻌﺐ ﻓﻠﻢ ﺗﺆﻣﺮﻭﺍ ﻬﺑﺬﺍ ﺑﻞ ﺑﻀﺪﻩ‪ ،‬ﻷﻧﻪ ﻳﻘﻮﻝ ِﻟﻤَﻦ ﻫﻢ ﺧﺎﺭﺝ ﺭﺗﺒﺔ‬
‫ﺍﻟﻜﻬﻨﻮﺕ‪ :‬ﻻ ﺗﺪﻳﻨﻮﺍ ﻟﻜﻲ ﻻ ﺗﺪﺍﻧﻮﺍ " ‪ ...‬ﺍﱁ‪.‬‬
‫ﻭﰲ ﺍﻟﺒﺎﺏ ‪ 25‬ﺃﻣﺮﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﻵﺑﺎﺀ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺃﺑﻨﺎﺋﻬﻢ ﻭﻳﺮﺑـﻮﻫﻢ ﻭﻳﻌﻠﻤـﻮﻫﻢ‬
‫ﺻﻨﺎﺋﻊ ﺣﱴ ﻻ ﻳﺘﻔﺮﻏﻮﺍ ﻟﻠﺒﻄﺎﻟﺔ‪ .‬ﻭﺃﺿﺎﻓﺖ‪ " :‬ﻭﰲ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻟﻠﺰﳚﺔ ﺯﻭﺟـﻮﻫﻢ ﺑﻨﺴـﺎﺀ‬
‫ﻋﻔﻴﻔﺎﺕ‪ ،‬ﻟﺌﻼ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﺷﻲﺀ ﲰﺞ‪ ،‬ﻓﺘُﺪﺍﻧﻮﺍ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺏ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ "‬
‫ﻭﰲ ﺍﻟﺒﺎﺑﲔ ‪ 30 ،29‬ﺃﻣﺮﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺃﻻ ﻳﻘﻮﻝ ﺍﳌﺴﻴﺤﻲ ﺗﺴﺒﻴﺢ ﺍﻷﻣﻢ " ﻭﻻ ﺃﻥ ﻳـﺬﻛﺮ‬
‫ﺃﲰﺎﺀ ﺍﻷﻭﺛﺎﻥ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺑﺎﻟﺘﺴﺒﻴﺢ‪ ،‬ﻭﻻ ﳛﻠـﻒ ﻬﺑـﺎ‪ ،‬ﻭﻻ ﳛﻠـﻒ ﺑﺎﻟﺸـﻤﺲ ﻭﺍﻟﻘﻤـﺮ‬
‫ﻭﻻ ﺑﺎﻟﻨﺠﻮﻡ ﻭﻻ ﺑﺎﻟﺴﻤﺎﺀ ﻭﻻ ﺑﺎﻷﺭﺽ ﻭﻻ ﺑﺸﻲﺀ "‪.‬‬

‫™ ™ ™ ™ ™‬

‫™ ™ ™‬

‫™‬
 ‫ـ ‪ 40‬ـ‬

‫]‪< <ê{{Þ^nÖ]<ðˆ{{¢‬‬
‫ﺑِﺎﺳﻢ ﺍﻵﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ ،‬ﺍﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ‬
‫ﻟﻪ ﺍﺠﻤﻟﺪ ﺩﺍﺋﻤﹰﺎ‬

‫™‬
‫ﻧﺒﺘﺪﻱ ﺑﻌﻮﻥ ﺍﻟﻠﱠﻪ ﺗﻌـﺎﱃ ﻭﺣُﺴـﻦ ﺗﻮﻓﻴﻘـﻪ ﺑﻨﺴـﺦ ﻛﺘـﺎﺏ‬
‫ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﳌﹸﺴﻤﱠﻰ ﺑﻜﺘﺎﺏ ﺍﻟﺘﻌﺎﻟﻴﻢ ﻵﺑﺎﺋﻨﺎ ﺍﻟﺮﱡﺳﻞ ﺍﻷﻃﻬﺎﺭ ﻧﻔﻌﻨـﺎ ﺍﻟﻠﱠـﻪ‬
‫ﺑﺘﻌﺎﻟﻴﻤﻬﻢ ﺁﻣﲔ‪.‬‬
‫ﺍﺠﻤﻟﺪ ﻟﻠﱠﻪ ﺍﳌﻠﻚ ﺍﻟﺮﺅﻭﻑ‪ .‬ﺍﳌﹸﺴﺒﱠﺢ ﻣﻦ ﺍﻟﺮﺑﻮﺍﺕ ﻭﺍﻷﻟﻮﻑ ﺍﻟﺬﻱ ﻭﺟﺪ ﻣﻦ ﺧﻼﺋﻘـﻪ‬
‫ﻭﺻﺎﺭ ﻬﺑﻢ ﻣﻌﺮﻭﻓﹰﺎ‪ .‬ﺍﻟﻌﻈﻴﻢ ﺍﻟﻀﺎﺑﻂ ﺍﳌﻬﻮﻝ ﺍﳌﺨﻮﻑ ﻭﻫﻮ ﺍﻷﺯﱄ ﻭﺣﺪﻩ ﺍﻟﺬﻱ ﻻ ﻳﺪﺭﻙ ﺃﻭﻟﻪ‬
‫ﻭﻻ ﺁﺧﺮﻩ‪ .‬ﻗﺪﻭﺱ ﻫﻮ ﻣﺎ ﺃﻋﻈﻢ ﳎﺪﻩ‪ .‬ﻟﻴﺲ ﺳﻠﻄﺎﻥ ﻛﺴﻠﻄﺎﻧﻪ‪ .‬ﻭﻻ ﺷﺄﻥ ﺃﻋﻈﻢ ﻣﻦ ﺷﺄﻧﻪ‪.‬‬
‫ﻓﺘﺒﺎﺭﻙ ﺍﻟﻌﻈﻴﻢ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻻ ﺭﲪﺔ ﺃﻭﺳﻊ ﻣﻦ ﺭﲪﺘﻪ‪ .‬ﻭﻻ ﻋﻈﻤﺔ ﺃﻛﺜﺮ ﻣﻦ ﻋﻈﻤﺘـﻪ‪ .‬ﺟـ ﹼﻞ‬
‫ﻋﻦ ﺍﻟﻮﺻﻒ ﻭﺍﳌﺪﻳﺢ‪ .‬ﻭﺗﻔﺮﺩ ﺑﺎﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﺘﺴـﺒﻴﺢ‪ .‬ﺧـﺎﻟﻖ ﺍﳋﻼﺋـﻖ ﻣﻨﺸـﻴﻬﺎ ﻭﳑﻴﺘـﻬﺎ‬
‫ﻭﳏﻴﻴﻬﺎ‪ .‬ﺍﻟﺬﻱ ﺃﺣﻴﺎﻧﺎ ﻬﺑﺬﻩ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺮﺳﻮﻟﻴﺔ‪ .‬ﻋﻠﻰ ﺃﻓﻮﺍﻩ ﺭﺳﻠﻪ ﺍﻷﻃﻬـﺎﺭ‪ .‬ﻭﻋﺘﻘﻨـﺎ ﻣـﻦ‬
‫ﺭﻕ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ .‬ﻭﻓﺘﺢ ﻟﻨﺎ ﻃﺮﻳﻖ ﻣﻠﻜﻮﺗﻪ ﺍﻷﺑﺪﻳﺔ‪ .‬ﻭﻧﺸﻜﺮﻩ ﻋﻞ ﻣﻮﺍﻫﺒﻪ ﺍﻟﻔﺎﺿﻠﺔ‪ .‬ﻭﳕﺠﺪﻩ ﻋﻠﻰ‬
‫ﻭﺻﺎﻳﺎﻩ ﻭﺳﻨﻨﻪ ﺍﻟﻌﺎﺩﻟﺔ‪ .‬ﺃﻣﺎ ﺑﻌﺪ ﻓﻬﺬﺍ ﻛﺘﺎﺏ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻳﻌﲏ ﻛﺘﺎﺏ ﺍﻟﺘﻌﺎﻟﻴﻢ‪ .‬ﻳﺸﺘﻤﻞ ﻋﻠـﻰ‬
‫ﺗﺴﻌﺔ ﻭﺛﻼﺛﲔ ﺑﺎﺑﹰﺎ ‪...‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪:‬‬
‫ﳚﺐ ﻋﻠﻰ ﺍﻷﻏﻨﻴﺎﺀ ﺃﻥ ﻳﺘﺤﻔﻈﻮﺍ ﻭﻳﻘﺮﺃﻭﺍ ﺍﻟﻜﺘﺐ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ‪:‬‬
‫ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺃﻥ ﻳﻄﻌﻦ ﺑﻌﻮﳍﻦ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪:‬‬

‫™ ﻣﻨﻘﻮﻟﺔ ﻋﻦ ﳐﻄﻮﻃﺔ ﺭﻗﻢ ‪ 12‬ﳏﻔﻮﻇﺎﺕ ﺍﳌﻜﺘﺒﺔ ﺍﻟﺒﻄﺮﻳﺮﻛﻴﺔ ﺑﺘﺼﺮﻑ‪.‬‬

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‫ﻷﺟﻞ ﺍﻷﺳﺎﻗﻔﺔ ﻭﺍﻟﻘﺴﻮﺱ ﻭﺍﻟﺸﻤﺎﻣﺴﺔ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪:‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﺎﻗﻔﺔ ﺃﻥ ﻳﻘﺒﻠﻮﺍ ﺍﻟﺘﺎﺋﺒﲔ ﺑﺒﺸﺎﺷﺔ ﻭﻓﺮﺡ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‪:‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﻻ ﳚﺐ ﺃﻥ ﻳﺪﺍﻥ ﺃﺣﺪ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺗﺜﺒﺖ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺧﻄﻴﺘﻪ ﺑﺎﺳﺘﻘﺼﺎﺀ‬
‫ﻭﲝﺚ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪:‬‬
‫ﻣﻦ ﺃﺟﻞ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﳚﺐ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﺎﻟﻘﺮﺍﺑﲔ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ ﻛﻘﺪﺭﻬﺗﻢ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪:‬‬
‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﺸﻤﺎﻣﺴﺔ ﺃﻥ ﻳﺴﺘﺄﺫﻧﻮﺍ ﺃﺳﻘﻔﻬﻢ ﰲ ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﻭﻻ ﻳﻔﻌﻠﻮﺍ ﺷﻴﺌﹰﺎ‬
‫ﺑﻐﲑ ﺇﺫﻧﻪ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ‪:‬‬
‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﺃﻥ ﻳﺘﺄﻣﻞ ﻛﻞ ﻗﻮﻝ ﻳُﻘﺎﻝ ﻟﻪ ﻭﻳﻨﻈﺮ ﻓﻴﻪ ﺑـﺎﳊﻖ ﻭﺍﻟﻌـﺪﻝ‪.‬‬
‫ﻭﻳﺪﺑﺮﻩ ﲟﺨﺎﻓﺔ ﺍﻟﻠﱠﻪ ﻭﻻ ﻳﺘﻌﺠﻞ ﻓﻴﻪ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺘﺎﺳﻊ‪:‬‬
‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﺍﳌﺴﻴﺤﻴﲔ ﺃﻥ ﻳﻐﻔﺮﻭﺍ ﺧﻄﺎﻳﺎ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﰲ ﻛﻞ ﺯﻣﺎﻥ‪.‬‬
‫ﻭﺃﻥ ﻻ ﻳﺘﻤﺴﻜﻮﺍ ﺑﺸﻲﺀ ﰲ ﺍﻟﺸﺮ ﰲ ﻗﻠﻮﻬﺑﻢ‪ .‬ﻭﻻ ﻳﻔﻜﺮﻭﺍ ﻓﻴﻪ ﲨﻠﺔ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ‪:‬‬
‫ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﺎﻗﻔﺔ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺫﻭﻱ ﺳﻼﻣﺔ‪ .‬ﺭﺣﻮﻣﲔ ﻏﻔﻮﺭﻳﻦ ﻗﺎﺑﻠﲔ ﺍﻟﺘـﺎﺋﺒﲔ‪.‬‬
‫ﻭﺇﺫﺍ ﱂ ﻳﻌﻤﻠﻮﺍ ﻫﺬﺍ ﻓﻼ ﻳﺪﻋﻮﺍ ﺃﺳﺎﻗﻔﺔ ﺑﻞ ﺷﻴﺎﻃﲔ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪:‬‬
‫ﻻ ﳚﻮﺯ ﻟﻠﻨﺼﺎﺭﻯ ﺃﻥ ﳝﻀﻮﺍ ﺇﱃ ﳎﻤﻊ ﺍﻷﻣﻢ‪ .‬ﻭﻻ ﺇﱃ ﺍﳌﻼﻋﺐ‪ .‬ﻭﻻ ﺇﱃ ﺍﳊﻮﺍﻧﻴﺖ‪.‬‬
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‫ﻭﻻ ﺇﱃ ﻣﻮﺿﻊ ﳚﺘﻤﻊ ﻓﻴﻪ ﻏﲑ ﺍﳌﺆﻣﻨﲔ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪:‬‬
‫ﻷﺟﻞ ﺍﻷﻳﺘﺎﻡ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪:‬‬
‫ﰲ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﺎﻗﻔﺔ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻴﺘﺎﻣﻰ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪:‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﻟﻸﺳﻘﻒ ﺃﻥ ﻳﺘﺤﺮﺯﻭﺍ ﻭﻳﻌﺮﻓﻮﺍ ﻣَﻦ ﳚﺐ ﻗﺒﻮﻝ ﻗﺮﺍﺑﻴﻨﻪ ﺍﻟﱵ ﻳﺄﰐ ﻬﺑﺎ‪.‬‬
‫ﻭﻣَﻦ ﻻ ﳚﺐ ﻗﺒﻮﳍﺎ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪:‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﺑﺈﻣﺘﺤﺎﻥ ﺃﻥ ﻧﺄﺧﺬ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﻧﻌﻮﻝ ﺑﻪ ﺍﶈﺘﺎﺟﲔ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪:‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﻴﺪ ﺃﻥ ﻳﻄﻴﻌﻮﺍ ﻣﻮﺍﻟﻴﻬﻢ ﺑﻜﻞ ﻣﺜﺎﻝ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣـﺆﻣﻨﲔ ﺃﻭ‬
‫ﳐﺎﻟﻔﲔ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪:‬‬
‫ﻷﺟﻞ ﺃﻥ ﲨﻴﻊ ﺟﻨﺲ ﺍﻟﺒﺸﺮ ﻳﻘﻮﻡ ﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﻄﺎﳊﲔ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‪:‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻧﺘﺤﻔﻆ ﻭﻧﻌﻤﻞ ﺃﻳﺎﻡ ﺍﻷﻋﻴﺎﺩ ﺑﻔﺮﺡ ﺭﻭﺣﺎﱐ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪:‬‬
‫ﻷﺟﻞ ﺍﻷﺭﺍﻣﻞ ﻭﺍﻟﻌﺬﺍﺭﻯ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻨﺴﺎﺀ ﺃﻥ ﻳﻌﻤﺪﻥ ﺃﺣﺪﹰﺍ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﻻ ﳚﺐ ﻟﻠﻌﻠﻤﺎﻧﻴﲔ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻜﻬﻨﻮﺕ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫ﻷﺟﻞ ﺍﻷﺭﺍﻣﻞ ﺍﳍﺎﺋﻤﺎﺕ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫ﻷﺟﻞ ﺇﻗﺎﻣﺔ ﺍﻷﺳﺎﻗﻔﺔ ﺍﻟﺬﻳﻦ ﻳﻘﺎﻣﻮﻥ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ ﺃﻥ ﻳﻨﺎﻟﻮﺍ ﻣﺎ ﻳﺪﻓﻊ ﳍﻢ ﺑﺸﻜﺮ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺗﻌﻠﻴﻢ ﺃﺑﻨﺎﺋﻬﻢ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫ﻣﻦ ﺃﺟﻞ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻌﺬﺍﺭﻯ ﺃﻥ ﻳﻨﺬﺭﻥ ﺑﺘﻮﻟﻴﺘﻬﻦ ﺇﻻ ﺑﻌﺪ ﺑﻠﻮﻏﻬﻦ ﺣـﺪ ﻛﻤـﺎﻝ‬
‫ﺍﻟﻘﺎﻣﺔ ﺫﻛﻮﺭﹰﺍ ﻛﺎﻧﻮﺍ ﺃﻭ ﺃﻧﺎﺛﹰﺎ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫ﻷﺟﻞ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﺬﻳﻦ ﻳﺴﻠﻤﻮﻥ ﻟﻠﺤﻜﻢ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻌﺬﺑﻮﻥ ﺑﺄﻧﻮﺍﻉ ﺍﻟﻌﺬﺍﺑﺎﺕ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫ﻷﺟﻞ ﻣﱰﻟﺔ ﺍﻟﺸﻬﺪﺍﺀ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻬﻧﺮﺏ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺸﺮﻳﺮﺓ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻘﺒﻴﺢ ﻻ ﺳﻴﻤﺎ ﰲ ﺍﺟﺘﻤﺎﻉ‬
‫ﺍﻟﻜﻨﻴﺴﺔ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﻼﺛﻮﻥ‪:‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﻻ ﳚﺐ ﺃﻥ ﳓﻠﻒ ﺑﺄﲰﺎﺀ ﺍﻷﻭﺛﺎﻥ ﻭﺍﻟﺸﻴﺎﻃﲔ ﻭﻻ ﻧـﺬﻛﺮﻫﻢ ﺑﺄﲰـﺎﺋﻬﻢ‬
‫ﺑﺄﻓﻮﺍﻫﻨﺎ ﻛﺎﻟﻌﺎﺩﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺒﻞ ﺃﻥ ﻧﺆﻣﻦ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﻮﻥ‪:‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﻋﻠﻴﻨﺎ ﻣﻌﺸﺮ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻥ ﻧﺴﺘﻘﺼﻲ ﻷﺟـﻞ ﻳـﻮﻡ ﺍﻟﻔﺼـﺢ‪ .‬ﺃﻥ‬
‫ﻻ ﻧﺼﻨﻌﻪ ﰲ ﻏﲑ ﺍﻷﺳﺒﻮﻉ ﺍﻟﺬﻱ ﻳﺘﻔﻖ ﻓﻴﻪ ﻣﻊ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑﻊ ﻋﺸـﺮ ﻣـﻦ ﺍﳍـﻼﻝ‪.‬‬
‫ﻭﻫﻮ ﻫﻼﻝ ﻧﻴﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺑﺎﻟﻘﺒﻄﻲ ﺑﺮﻣﻬﺎﺕ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ‪:‬‬
‫ﻷﺟﻞ ﺍﻻﻧﺸﻘﺎﻗﺎﺕ ﻭﺍﳍﺮﻃﻘﺎﺕ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪:‬‬
‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻥ ﻳﻘﺪﻣﻮﺍ ﺍﻟﻘﺮﺍﺑﲔ ﻋﻦ ﻣﻮﺗﺎﻫﻢ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪:‬‬
‫ﻷﺟﻞ ﺍﻷﺭﺍﻣﻞ ﺍﳍﺎﺋﻤﺎﺕ ﺍﻟﻼﰐ ﻫﻦ ﺷﺒﻪ ) ﺑﻨﺎﺕ ( ﺍﻟﺮﻫﺒﺎﻥ ﻭﺍﻟﻌﺬﺍﺭﻯ ﺍﻟﻼﺋﻲ ﻳﻔﻌﻠﻦ‬
‫ﻫﺬﺍ ﺍﻟﻔﻌﻞ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﻭﺍﻟﺜﻼﺛﻮﻥ‪:‬‬
‫ﻷﺟﻞ ﺗﺮﺗﻴﺐ ﺑﻨﻴﺎﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳌﻘﺪﺳﺔ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺜﻼﺛﻮﻥ‪:‬‬
‫ﻷﺟﻞ ﺇﻗﺎﻣﺔ ﺍﻷﺳﻘﻒ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪:‬‬
‫ﻷﺟﻞ ﺃﻭﻗﺎﺕ ﺻﻼﺓ ﺍﻷﺳﻘﻒ‪.‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻼﺛﻮﻥ‪:‬‬
‫ﻷﺟﻞ ﺻﻮﻡ ﺍﻷﺳﻘﻒ ﻣﻦ ﺑﻌﺪ ﺇﻗﺎﻣﺘﻪ‪.‬‬
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‫ﺍﻟﺒﺎﺏ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪:‬‬
‫ﻷﺟﻞ ﺍﳌﺴﻄﻮﻏﻮﺟﻴﺎ ﺍﻟﱵ ﻟﺮﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻳﻘﻮﳍﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻗﺒﻞ ﺍﻟﻘﺪﺍﺱ ﺍﻹﳍـﻲ‬
‫ﻭﻫﻰ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﻋﻠﹼﻤﻬﺎ ﺍﻟﺮﺏ ﻟﻶﺑﺎﺀ ﺍﻷﺑﺮﺍﺭ‪.‬‬

‫ﻛﻤﻠﺖ ﺍﻟﻔﻬﺮﺳﺔ ﺑﺴﻼﻡ ﻣﻦ ﺍﻟﺮﺏ ﺁﻣﲔ‬

‫™ ™ ™ ™ ™‬

‫™ ™ ™‬

‫™‬
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‫ﺑِﺎﺳﻢ ﺍﻵﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ ،‬ﺍﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ‬
‫ﻧﺒﺘﺪﺉ ﺑﻌﻮﻥ ﺍﻟﻠﱠﻪ ﺗﻌﺎﱃ ﻭﺣُﺴﻦ ﺗﻮﻓﻴﻘﻪ ﺑﻨﺴﺦ ﻛﺘﺎﺏ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‬
‫ﺍﳌﹸﺴﻤﱠﻰ ﺑﻜﺘﺎﺏ ﺍﻟﺘﻌﺎﻟﻴﻢ ﻵﺑﺎﺋﻨﺎ ﺍﻟﺮﱡﺳﻞ ﺍﻷﻃﻬﺎﺭ‬
‫ﻭﻫﻰ ﺗﺴﻌﺔ ﻭﺛﻼﺛﻮﻥ ﺑﺎﺑﹰﺎ‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ‬

‫ﳓﻦ ﺍﻻﺛﻨﺎ ﻋﺸﺮ ﺭﺳﻮ ﹰﻻ‪ .‬ﺍﻟﺬﻳﻦ ﳍﺬﺍ ﺍﻟﻮﺣﻴﺪ ﺍﺑﻦ ﺍﻟﻠﱠﻪ ﺿﺎﺑﻂ ﺍﻟﻜﻞ ﺭﺑﻨﺎ ﻭﻣُﺨﻠﱢﺼـﻨﺎ‬
‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﺍﺟﺘﻤﻌﻨﺎ ﲨﻴﻌﹰﺎ ﲟﺪﻳﻨﺔ ﺍﳌﻠﻚ ﺍﻟﻌﻈﻴﻢ ﺃﻭﺭُﺷﻠﻴﻢ‪ .‬ﻭﻣﻌﻨﺎ ﺃﺧﻮﻧﺎ ﺑﻮﻟﺲ ﺍﻹﻧـﺎﺀ‬
‫ﺥ ﺍﻟﺮﺏ‪ .‬ﺃﺳﻘﻒ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﺃﻭﺭﺷﻠﻴﻢ‪ .‬ﻭﻗﺮﱠﺭﻧـﺎ‬ ‫ﺍﳌﻨﺘﺨﺐ ﺭﺳﻮﻝ ﺍﻷﻣﻢ‪ .‬ﻭﻳﻌﻘﻮﺏ ﺃﺧﻮﻧﺎ ﺃ ُ‬
‫ﻫﺬﻩ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﺍﳉﺎﻣﻌﺔ‪ .‬ﻭﲰﻴﻨﺎ ﻓﻴﻬﺎ ﺍﻟﺮﺗﺐ ﻛﺎﺳﺘﺤﻘﺎﻗﻬﺎ‪ .‬ﻛﻤﺜﻞ ﻣﺎ ﰲ ﺍﻟﺴـﻤﺎﺀ‪ .‬ﻫﻜـﺬﺍ‬
‫ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﻭﻧﻌﻠﻢ ﺃﻥ ﻳﻘﻒ ﻛﻞ ﻭﺍﺣﺪ ﻓﻴﻤﺎ ﻗﹶﺴﻤَﻪ ﺍﻟـﺮﺏ ﻭﻳﺸـﻜﺮﻩ‪ .‬ﺍﻷﺳـﻘﻒ‬
‫ﻉ‪ .‬ﻭﺍﻟﻘﺴﻮﺱ ﻛﻤﻌﻠﻤﲔ‪ .‬ﻭﺍﻟﺸﻤﺎﻣﺴﺔ ﻛﺨـﺪﺍﻡ ‪ ...‬ﻭﺍﻷﺑﻮﺩﻳـﺎﻗﻮﻧﻴﻮﻥ ﻛـﺄﻋﻮﺍﻥ‪.‬‬ ‫ﻛﺮﺍ ٍ‬
‫ﻭﺍﻷﻏﻨﺴﻄﺴﻴﻮﻥ ﻗﺮﺍﺀﺍﹰ‪ ،‬ﻭﺍﻷﺳﻠﺪﺳﻴﻮﻥ ﻣﺮﺗﻠﲔ ﺑﺎﻟﻔﻬﻢ‪ ،‬ﻭﺍﻻﻗﻠﻮﻧﻴﻮﻥ ﻗﻮﻣﻪ ﻭﺑﻘﻴـﺔ ﺍﻟﺸـﻌﺐ‬
‫ﻣﺴﺘﻤﻌﲔ ﻟﻜﻼﻡ ﺍﻹﳒﻴﻞ ﺑﺄﺩﺏ‪ .‬ﻭﻛﻨﺎ ﻗﺪ ﻗﺮﱠﺭﻧﺎ ﻗﻮﺍﻧﲔ ﻭﺿﻌﻨﺎﻫﺎ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﻛﻤـﺎ ﻫـﻰ‬
‫ﺍﻵﻥ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻵﺧﺮ ﻫﻮ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺬﻱ ﻛﺘﺒﻨﺎﻩ‪ .‬ﻭﺃﻧﻔﺬﻧﺎﻩ ﻋﻠـﻰ ﻳـﺪ ﺍﻛﻠﻴﻤﻨﻀـﺲ‬
‫ﺷﺮﻳﻜﻨﺎ ﻟﻠﻤُﻀﻲ ﻟﻠﻤﺴﻜﻮﻧﺔ ﻛﻠﻬﺎ ﻓﺎﲰﻌﻮﺍ ﺍﻷﻭﺍﻣﺮ ﻳـﺎ ﲨﻴـﻊ ﻛﻨﻴﺴـﺔ ﺍﻟﻨﺼـﺎﺭﻯ‪ .‬ﺃﻱ‬
‫ﺍﳌﺴﻴﺤﻴﲔ ﺍﻟﺬﻳﻦ ﲢﺖ ﺍﻟﺸﻤﺲ‪ .‬ﻓﻤَﻦ ﲰﻊ ﻭﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﺍﳌﻜﺘﻮﺑﺔ ﻓﻴﻬﺎ‪ .‬ﻛﺎﻧﺖ ﻟﻪ ﺣﻴـﺎﺓ‬
‫ﺃﺑﺪﻳﺔ ﻭﺩﺍﻟﺔ ﻗﺪﺍﻡ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﺍﻟﺬﻱ ﺍﺋﺘﻤﻨﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻟﻪ‪ .‬ﻭﻣَـﻦ‬
‫ﺧﺎﻟﻒ ﻭﱂ ﳛﻔﻈﻬﺎ ﳜﺮﺟﻪ ﻛﻤﻀﺎﺩ ﻭﻣﺴﻜﻨﻪ ﺍﳉﺤﻴﻢ ﺇﱃ ﺍﻷﺑﺪ ﻛﻤﺎ ﻫـﻮ ﻣﻜﺘـﻮﺏ‪ .‬ﺃﻥ‬
‫ﺍﻟﺬﻳﻦ ﺻﻨﻌﻮﺍ ﺍﻟﺸﺮ ﳝﻀﻮﻥ ﺇﱃ ﻋﺬﺍﺏ ﺃﺑﺪﻱ‪ .‬ﻭﺍﻟﺬﻳﻦ ﺻﻨﻌﻮﺍ ﺍﳋـﲑ ﺇﱃ ﺣﻴـﺎﺓ ﺃﺑﺪﻳـﺔ ﰲ‬
‫ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﻣﻦ ﺍﻟﺮﺳﻞ ﻭﺍﻟﻘﺴﻮﺱ ﻭﺍﻟﺸﻴﻮﺥ‪ .‬ﺇﱃ ﻛﻞ ﻣَﻦ ﺁﻣـﻦ ﺑﺮﺑﻨـﺎ ﻳﺴـﻮﻉ‬
‫ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﻷﻣﻢ‪ .‬ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﺴﻼﻣﺔ ﻳﻜﺜﺮ ﻟﻜﻢ ﻣﻦ ﺍﻟﻠﱠﻪ ﺍﻵﺏ ﺿﺎﺑﻂ ﺍﻟﻜﻞ‪ .‬ﻭﻣـﻦ ﺭﺑﻨـﺎ‬
‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺇﱃ ﻋﻠﻴﻢ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻟﱵ ﻫﻰ ﻏﺮﺱ ﺣﺴﻦ ﻟﻠﱠﻪ‪ .‬ﻭِﻟﻤَﻦ ﺁﻣـﻦ ﲞﺪﻣﺘـﻪ‬
‫ﺍﻟﻐﲑ ﻣﻀﻠﺔ‪ .‬ﻫﻮ ﻛﺮﺍﻣﺔ ﻟﻪ ﻣﺼﻄﻔ ّﻲ‪ .‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺭﲝﻮﺍ ﻣﻠﻜﻮﺗﻪ ﺍﻷﺑﺪﻳﺔ ﺑﺄﻣﺎﻧﺘﻬﻢ ﻭﻗﺒﻠـﻮﺍ‬
‫ﻗﻮﺗﻪ ﻭﻣﺸﺎﺭﻛﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﲤﻨﻄﻘﻮﺍ ﺑﻴﺴﻮﻉ ﻭﺛﺒﺖ ﻓﻴﻬﻢ ﺧﻮﻓﻪ ﻭﺷـﺎﺭﻛﻮﺍ ﻧﻀـﻮﺡ‬
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‫ﺩﻣﻪ ﺍﳌﻘﺪﺱ‪ .‬ﻭﺻﺎﺭﺕ ﳍﻢ ﺩﺍﻟﺔ‪ .‬ﺃﻥ ﻳﺴﻤﻮﺍ ﳍﻢ ﺿﺎﺑﻂ ﺍﻟﻜﻞ ﺃﺑﹰﺎ ﻭﺷﺎﺭﻛﻮﺍ ﺍﻹﺭﺙ ﻭﺍﳌﺘﺎﺑﻌﺔ‬
‫ﻻﲰﻪ ﺍﻟﻘﺪﻭﺱ ﺍﲰﻌﻮﺍ ﺗﻌﻠﻴﻤﹰﺎ ﻣﻘﺪﺳﹰﺎ‪ .‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﻳﻘﺒﻠﻮﻥ ﻣﻮﺍﻋﻴـﺪﻩ ﺑـﺄﻭﺍﻣﺮ ﳐﻠﺼـﻨﺎ‪.‬‬
‫ﻭﻫﻮ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺬﻱ ﻳﻮﺍﻓﻖ ﺻﻮﺗﻪ ﺍﳌﻤﻠﻮﺀ ﳎﺪﹰﺍ‪ .‬ﲢﻔﻈﻮﺍ ﻳﺎ ﺃﺑﻨﺎﺀ ﺍﻟﻠﱠﻪ ﺃﻥ ﺗﺼـﻨﻌﻮﺍ ﻛـﻞ ﻣـﺎ‬
‫ﻳﻮﺻﻠﻜﻢ ﺇﱃ ﻃﺎﻋﺔ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻛﻮﻧﻮﺍ ﻋﺎﻣﻠﲔ ﺑﺮﺿﺎﺀ ﺇﳍﻜﻢ ﰲ ﻛﻞ ﺷﻲﺀ‪ .‬ﻭﺇﺫﺍ ﺳﻌﻰ ﻭﺍﺣـﺪ‬
‫ﰲ ﺍﳋﻄﻴﺔ ﻭﻫﻮ ﻳﺼﻨﻊ ﻣﺎ ﻳُﻀﺎﺩ ﻣﺸﻴﺌﺔ ﺍﻟﻠﱠﻪ‪ .‬ﻫﺬﺍ ﻳﻜـﻮﻥ ﻋﻨـﺪ ﺍﻟﻠﱠـﻪ ﻛـﺄﹸﳑﻲ ﳐـﺎﻟﻒ‬
‫ﻟﻠﻨﺎﻣﻮﺱ‪ .‬ﺃﺯﻳﻠﻮﺍ ﻛﻞ ﻇﻠﻢ‪ .‬ﻭﳏﺒﺔ ﺍﻟﻨﺼﻴﺐ ﺍﻷﻛﱪ ﻷﻧﻪ ﻣﻜﺘـﻮﺏ ﰲ ﺍﻟﻨـﺎﻣﻮﺱ ﻻ ﺗﺸـﺘﻪ‬
‫ﺍﻣﺮﺃﺓ ﺻﺎﺣﺒﻚ ﻭﻻ ﺣﻘﻠﻪ ﻭﻻ ﻋﺒﺪﻩ ﻭﻻ ﺃﻣﺘﻪ‪ .‬ﻭﻻ ﺑﻘﺮﺗﻪ ﻭﻻ ﲪﺎﺭﻩ‪ .‬ﻭﻻ ﺷﻲﺀ ﻟﺼـﺎﺣﺒﻚ‬
‫ﻷﻥ ﻛﻞ ﺷﻬﻮﺓ ﺇﳕﺎ ﻫﻰ ﻣﻦ ِﻗﺒَﻞ ﺍﻟﺸﺮ‪ .‬ﻭﻣَﻦ ﺍﺷﺘﻬﻰ ﺯﻭﺟﺔ ﺻﺎﺣﺒﻪ‪ .‬ﺃﻭ ﻋﺒﺪﻩ ﺃﻭ ﺃﻣﺘﻪ ﻓﻬـﻮ‬
‫ﻓﺎﺳﻖ ﻭﺳﺎﺭﻕ ﺑﻘﻠﺒﻪ ﺇﺫﺍ ﱂ ﻳﻨﺪﻡ‪ .‬ﻭﻫﻮ ﻳﻠﻘﻰ ﰲ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻣﻦ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴـﻴﺢ‪ .‬ﻫـﺬﺍ‬
‫ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﻟﻪ ﺍﺠﻤﻟﺪ ﻭﺍﻵﺏ ﻣﻌﻪ‪ .‬ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺇﱃ ﺍﻷﺑﺪ ﺁﻣﲔ ‪ ....‬ﻳﻘﻮﻝ ﺍﳌﺴﻴﺢ ﺭﺑﻨـﺎ‬
‫ﰲ ﺍﻹﳒﻴﻞ ﺍﳌﻘﺪﺱ‪ .‬ﰲ ﺃﺣﺪ ﺍﻟﻔﺼﻮﻝ‪ .‬ﻭﻳﺜﺒﺖ ﻭﻳﻜﻤﻞ ﺍﻟﻌﺸﺮ ﻛﻠﻤﺎﺕ ﺍﻟـﱵ ﻟﻠﻨـﺎﻣﻮﺱ‪.‬‬
‫ﻣﻜﺘﻮﺏ ﰲ ﺍﻟﻨﺎﻣﻮﺱ ﻻ ﺗﻔﺴﻖ‪ .‬ﻭﺃﻧﺎ ﺃﻗﻮﻝ ﻟﻚ ﺇﱐ ﺃﻧﺎ ﺍﳌﺘﻜﻠﻢ ﻣﻦ ﻓﻢ ﻣﻮﺳﻰ ﺑﺎﻟﻨـﺎﻣﻮﺱ‪.‬‬
‫ﻭﺃﻧﺎ ﺍﻵﻥ ﺃﻗﻮﻝ ﻟﻜﻢ‪ :‬ﺃﻥ ﻛﻞ ﻣَﻦ ﻧﻈﺮ ﺇﱃ ﺍﻣﺮﺃﺓ ﺻﺎﺣﺒﻪ ﻓﻴﺸﺘﻬﻴﻬﺎ ﻓﻘﺪ ﻓﺮﻍ ﺃﻥ ﻳﻔﺴﻖ ﻬﺑـﺎ‬
‫ﺑﻘﻠﺒﻪ‪ .‬ﻭﻣَﻦ ﺍﺷﺘﻬﻰ ﺑﻘﺮﺓ ﺻﺎﺣﺒﻪ ﻭﲪﺎﺭﻩ‪ .‬ﺃﻟﻴﺲ ﻫﻮ ﻳﺘﻔﻜﺮ ﻛﻴﻒ ﻳﺴـﺮﻗﻪ‪ .‬ﻟﺘﻜـﻮﻥ ﻟـﻪ‬
‫ﺧﺎﺻﺔ ﺃﻭ ﻳﺄﺧﺬ ﻣﺎ ﻇﻠﻤﻪ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺃﻥ ﺗﺸﺘﻬﻲ ﺣﻘﻠﻪ‪ .‬ﻭﺑﻘﻰ ﻣﺪﻣﻨﹰﺎ ﻋﻠـﻰ ﻫـﺬﺍ ﺳـﺮﹰﺍ ﺃﻻ‬
‫ﻳﻀﻄﺮﻩ ﺫﻟﻚ ﺃﻥ ﻳﻨﺎﺯﻉ ﻣَﻦ ﻟﻪ ﺍﳊﻘﻞ‪ .‬ﻭﻳﺄﺧﺬ ﻣﻦ ﺣﺪﻭﺩ ﺣﻘﻠﻪ ﺣﱴ ﻳﻀﻄﺮﻩ ﺃﻥ ﻳﺒﻴﻌﻪ ﻟـﻪ‬
‫ﻼ‬
‫ﺑﺜﻤﻦ ﲞﺲ؟!! ﻭﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ ﺇﺷﻌﻴﺎﺀ ﺍﻟﻨﱯ‪ :‬ﺍﻟﻮﻳﻞ ِﻟﻤَﻦ ﻳﺪﱐ ﺑﻴﺖ ﺑﺒﻴﺖ‪ .‬ﻭﻳﻠﺼـﻖ ﺣﻘـ ﹰ‬
‫ﺇﱃ ﺣﻘﻞ ‪ ...‬ﻟﻴﺄﺧﺬ ِﻣﻤﱠﺎ ﻷﺻﺤﺎﺑﻪ‪.‬‬
‫ﻓﻸﺟﻞ ﻫﺬﺍ ﻳﻘﻮﻝ ﺃﺗﺮﻯ ﺃﻧﻜﻢ ﻭﺣﺪﻛﻢ ﺗﺴﻜﻨﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﻓﺴﻤﻊ ﻫﺬﺍ ﲟﺴﺎﻣﻊ‬
‫ﺭﺏ ﺍﻟﺼﺒﺎﺅﻭﺕ ‪ ..‬ﻭﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ .‬ﻣﻠﻌﻮﻥ ﺍﻟﺬﻱ ﻳﻨﻘﻞ ﺣﺪﻭﺩ ﺻﺎﺣﺒﻪ ﻭﻟﻴﻘﻞ‬
‫ﻛﻞ ﺍﻟﺸﻌﺐ ﻳﻜﻮﻥ ﻳﻜﻮﻥ ﻷﻥ ﻣﻮﺳﻰ ﻳﻘﻮﻝ ﻻ ﺗﻨﻘﻞ ﺣﺪﻭﺩ ﺻﺎﺣﺒﻚ ﺍﻟﱵ ﺭﺗﺒﻬﺎ ﺁﺑـﺎﺅﻙ‪.‬‬
‫ﻭﻷﺟﻞ ﻫﺬﺍ ﻓﻤَﻦ ﻳﺼﻨﻊ ﻫﺬﺍ ﻳﻨﺎﻟﻪ ﺍﳋﻮﻑ ﻭﺍﳊﺮﺏ ﻭﺍﳌﻮﺕ ﻭﺍﻟﺪﻳﻨﻮﻧﺔ ‪ ...‬ﻭﺍﻟﺮﺟﺎﻝ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺴﻤﻌﻮﻥ ﻣﻦ ﺍﻟﻠﱠﻪ ﻧﺎﻣﻮﺳﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺳﺎﺫﺟﹰﺎ‪ .‬ﻭﺍﺟﺐ ﻋﻠﻴﻬﻢ ﺍﻋﺘﻤﺎﺩﻩ‪ .‬ﻭﻫﻮ ﺍﻟـﺬﻱ ﺗﻜـﺮﻩ ﺃﻥ‬
‫ﻳﻔﻌﻠﻪ ﻭﺍﺣﺪ ﺑﻚ‪ .‬ﻻ ﺗﻔﻌﻠﻪ ﺃﻧﺖ ﺑﺄﺣﺪ ‪ ...‬ﺃﻧﺖ ﻻ ﺗﺸﺘﻬﻲ ﺃﻥ ﻳﺒﺼﺮ ﺃﺣﺪ ﺯﻭﺟﺘﻚ ﻳﺮﻳـﺪ‬
‫ﻓﺴﺎﺩﻫﺎ‪ .‬ﻓﻼ ﺗﻨﻈﺮ ﺃﻧﺖ ﺃﻳﻀﹰﺎ ﺯﻭﺟﺔ ﺻﺎﺣﺒﻚ ﺑﻔﻜﺮ ﺳﻮﺀ‪ .‬ﺃﻧـﺖ ﻻ ﺗﺸـﺘﻬﻲ ﺃﻥ ﻳﺄﺧـﺬ‬
‫ﺃﺣﺪ ﺛﻮﺑﻚ‪ .‬ﻓﻼ ﺗﺄﺧﺬ ﺃﻧﺖ ﻣﺎ ﻟﺼﺎﺣﺒﻚ‪ .‬ﺃﻧﺖ ﻻ ﺗﺸﺘﻬﻲ ﺃﻥ ﺗُﻀﺮﺏ ﻭﻻ ﺃﻥ ﺗُﻠﻌﻦ‪ .‬ﻭﻻ ﺃﻥ‬
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‫ﺗُﻌﻴﱠﺮ‪ .‬ﻓﻼ ﺗﺼﻨﻊ ﺃﻧﺖ ﺃﻳﻀﹰﺎ ﺫﻟﻚ ﺑﺄﺣﺪ‪ .‬ﺑﻞ ﺇﺫﺍ ﻟﻌﻨﻚ ﻭﺍﺣﺪ ﻓﺒﺎﺭﻙ ﻋﻠﻴـﻪ‪ .‬ﻷﻥ ﻣﻜﺘـﻮﺏ‬
‫ﰲ ﻛﺘﺎﺏ ﺍﻻﺣﺼﺎﺀ ﺃﻥ ﻣُﺒﺎﺭِﻛﻚ ﻳﻜﻮﻥ ﻣﺒﺎﺭﻛﹰﺎ‪ .‬ﻭﻻﻋﻨﻚ ﻳﻜﻮﻥ ﻣﻠﻌﻮﻧـﹰﺎ ﻫﻜـﺬﺍ ﺃﻳﻀـﹰﺎ‬
‫ﻣﻜﺘﻮﺏ ﰲ ﺍﻹﳒﻴﻞ ﺑﺎﺭﻛﻮﺍ ﻻﻋﻨﻴﻜﻢ ‪ ...‬ﻭﺇﺫﺍ ﻇﹸﻠ ْﻤﺘُﻢ ﻓـﻼ ﲣـﺎﻓﻮﺍ ﺑـﻞ ﺍﺻـﱪﻭﺍ‪ .‬ﻷ ﱠﻥ‬
‫ﺍﻟﻜﺘﺎﺏ ﻳﻘﻮﻝ ﺃﱐ ﺃﺳﺘﻮﰲ ﻣﻦ ﻋﺪﻭﻱ ﻣﺎ ﻗﺪ ﻇﻠﻤﲏ ﺑﻪ ﺑﻞ ﺍﺻﱪ ﻟُﻴ ِﻌﻨْﻚ ﺍﻟﺮﺏ ﻭﻳﻨﺘﻘﻢ ﻟـﻚ‬
‫ﻣﻦ ﻇﺎﳌﻚ ‪ ...‬ﻷﻧﻪ ﻳﻘﻮﻝ ﰲ ﺍﻹﳒﻴـﻞ ﺃﺣﺒـﻮﺍ ﺃﻋـﺪﺍﺀﻛﻢ‪ .‬ﻭﺃﺣﺴـﻨﻮﺍ ﺇﱃ ﻣﺒﻐﻀـﻴﻜﻢ‬
‫ﻭﻣﻀﻄﻬﺪﻳﻜﻢ‪ .‬ﻭﺻﻠﻮﺍ ﻋﻠﻰ ﻇﺎﳌﻴﻜﻢ ﻟﺘﻜﻮﻧﻮﺍ ﺃﺑﻨﺎﺀ ﻷﺑﻴﻜﻢ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴـﻤﻮﺍﺕ‪ .‬ﻷﻧـﻪ‬
‫ﻳﺸﺮﻕ ﴰﺴﻪ ﻋﻠﻰ ﺍﻷﺧﻴﺎﺭ ﻭﺍﻷﺷﺮﺍﺭ‪ .‬ﻭﳝﻄﺮ ﻏﻴﺜﻪ ﻋﻠﻰ ﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﻄـﺎﳊﲔ ‪ ..‬ﻓﻠﺘﻔﻌـﻞ‬
‫ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻫﻜﺬﺍ‪ .‬ﻟﻜﻲ ﺇﺫﺍ ﻓﻌﻠﻨﺎﻫﺎ ﻧﻮﺟﺪ ﺑﻨﻴﻨﹰﺎ ﻟﻠﻨﻮﺭ ‪ ...‬ﺍﺣﺘﻤﻠﻮﺍ ﺑﻌﻀﻜﻢ ﺑﻌﻀﹰﺎ ﺃﻳﻬـﺎ‬
‫ﺍﻟﻌﺒﻴﺪ ﺃﻭﻻﺩ ﺍﻟﻠﱠﻪ‪ .‬ﺍﻟﺮﺟﻞ ﳛﺘﻤﻞ ﺯﻭﺟﺘﻪ ﻭﻻ ﻳﻜﻮﻥ ﻣﺘﻜﱪﹰﺍ‪ .‬ﻭﻻ ﻭﺟﺎﻫﹰﺎ ﻭﻻ ﻣﺮﺍﺑﻴـﹰﺎ‪ .‬ﺑـﻞ‬
‫ﻳﻜﻮﻥ ﺭﺣﻮﻣﹰﺎ ﻣﺴﺘﻘﻴﻤﹰﺎ ‪ ..‬ﻳﺴﺮﻉ ﳌﺮﺿﺎﺓ ﺯﻭﺟﺘﻪ ﻓﻘﻂ‪ ،‬ﻭﻳﻠﲔ ﻣﻌﻬﺎ ﻭﻳﻜـﻮﻥ ﳏﺒـﹰﺎ ﳍـﺎ‪.‬‬
‫ﻭﻻ ﺗﺘﺰﻳﻦ ﻟﺘﺼﻴﺪ ﺍﻣﺮﺃﺓ ﺃﺧﺮﻯ ‪ ..‬ﻛﻲ ﺗﺸﺘﻬﻴﻚ‪ .‬ﻓﺈﻧﻚ ﺇﺫﺍ ﻓﻌﻠﺖ ﻫﺬﺍ ﻓﻘﺪ ﺃﺧﻄﺄﺕ ﻣﻌﻬﺎ‪.‬‬
‫ﺇﺫ ﺟﻌﻠﺘﻬﺎ ﺗﻀﻄﺮ ﺃﻥ ﺗﻔﻌﻞ‪ .‬ﻓﺈﻥ ﻓﻌﻠﺖ ﻓﻬﻮ ﻣﻮﺕ ﺃﺑﺪﻱ ﻳﱰﻝ ﺑﻚ ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﱠﻪ‪ .‬ﻭﺗﻌـﺬﺏ‬
‫ﲝﺎﺳﻴﺔ ﻭﻣﺮﺍﺭﺓ ﺇﻥ ﺃﻧﺖ ﻓﻌﻠﺖ ﻭﺇﻥ ﺃﻧﺖ ﱂ ﺗﻔﻌﻞ ﺍﻟﺸﻲﺀ ﺍﳌﺮﺫﻭﻝ ﻣﻌﻬـﺎ ﺑـﻞ ﺗﺮﻓﻀـﻬﺎ‪.‬‬
‫ﻭﺗﺮﻓﺾ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‪ .‬ﻓﺄﻧﺖ ﺃﻳﻀﹰﺎ ﳐﻄﺊ ﻟﻜﻦ ﻟﻴﺴﺖ ﻫﺬﻩ ﻣﺴﺎﻭﻳﺔ ﻟﻸﻭﱃ ﻭﺇﳕﺎ ﺗﺰﻳّﻨﻚ ﻟﺘﺼﻴﺪ‬
‫ﺍﻣﺮﺃﺓ ﻛﻴﻤﺎ ﻬﺗﻮﺍﻙ‪ .‬ﻗﺪ ﺣﺴﺐ ﻋﻠﻴﻚ ﺧﻄﻴﺔ ‪ ..‬ﻷﻧﻪ ﻗﺪ ﻧﺎﳍﺎ ﻫﺬﺍ ﺍﻟﻐﺮﺽ ﻣـﻦ ﺟﻬﺘـﻚ‪.‬‬
‫ﻭﺟﻌﻠﺘﻬﺎ ﻫﻰ ﺃﻳﻀﹰﺎ ﻓﺎﺳﻘﺔ ﺑﺎﻟﺸﻬﻮﺓ ﻷﺟﻠﻚ ‪ ...‬ﻭﻟﻜﻦ ﺃﻧﺖ ﻻ ﺗﺪﺍﻥ ﻋﻠﻰ ﻫـﺬﺍ ﻛﺎﻟﻔﻌـﻞ‬
‫ﲟﺴﺎﻭﺍﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻷﻧﻚ ﱂ ﺗﺮﺳﻞ ﺇﱃ ﺗﻠﻚ‪ .‬ﺍﻟﱵ ﻫﻮﺗﻚ ﻭﱂ ﺗﺸﺘﻬﻬﺎ‪ .‬ﻭﺇﺫﺍ ﱂ ﺗﺴﻠﻢ ﻧﻔﺴﻚ‬
‫ﳍﺎ ﻭﱂ ﺗﺴﺎﻋﺪﻫﺎ‪ .‬ﻓﺄﻧﺖ ﲡﺪ ﺭﲪﺔ ﺍﻟﺮﺏ ﻣﻦ ﺍﻟﻠﱠﻪ ﺍﻟﻘﻮﻱ ‪ ...‬ﺍﻟﺬﻱ ﻗﺎﻝ ﻻ ﺗﻔﺴﻖ ﻣﻊ ﺗﻠﻚ‬
‫ﺍﻟﱵ ﺗﺄﰐ ﺇﻟﻴﻚ ﻣﻦ ﻏﲑ ﻣﻴﻌﺎﺩ‪ .‬ﻭﺗﺮﺍﻙ ﻓﻴُﺮﺷﻖ ﻗﻠﺒﻬﺎ ﺑﺎﻟﺸﻬﻮﺓ ﻭﺗﺮﺳـﻞ ﺇﻟﻴـﻚ‪ .‬ﻓﺘﺮﻓﻀـﻬﺎ‬
‫ﺃﻧﺖ ﻛﺨﺎﺩﻡ ﺍﻟﻠﱠﻪ ﻭﺗﺘﺒﺎﻋﺪ ﻋﻨﻬﺎ ﻭﻻ ﲣﻄﺊ ﻣﻌﻬﺎ ‪ ...‬ﺭﺷﻖ ﻗﻠﺒﻬﺎ ﻫﻮﺍﻙ ﳌﺎ ﺃﺑﺼﺮﺕ ﺣﺴـﻦ‬
‫ﺷﺒﺎﺑﻚ‪ .‬ﻭﺟﻮﺩﺗﻪ ﻭﺃﻧﺖ ﻣﺰﻳﻦ ﻟﺘﺸﺘﻬﻴﻚ‪ .‬ﻓﻠﻬﺬﺍ ﺃﻧﺖ ﺧﺎﻃﺊ ﲞﻄﻴﺘﻬﺎ‪ .‬ﻷﻧﻚ ﺻـﺮﺕ ﳍـﺎ‬
‫ﺳﺒﺒﹰﺎ ﻟﻠﺸﻬﻮﺓ‪ .‬ﻓﺄﻧﺖ ﳍﺎ ﺃﺛﺮﺕ ﺍﻟﻮﻳﻞ ‪ ....‬ﻓﻸﺟﻞ ﻫﺬﺍ ﻧﺘﻀﺮﻉ ﻟﻠﱠﻪ ﺍﻟﺮﺏ‪ .‬ﺃﻥ ﻻ ﻳﺼـﻴﺒﻚ‬
‫ﺳﻮﺀ ﻭﻬﺑﺬﺍ ﻻ ﳚﻮﺯ ﻟﻚ ﺃﻥ ﺗﻜﻮﻥ ﺗﺮﺿﻲ ﺍﻟﻨﺎﺱ‪ .‬ﺑﻞ ﺗﺮﺿﻲ ﺍﻟﻠﱠﻪ ﺑﻄﻬﺎﺭﺓ‪ .‬ﻟﺘـﺮﺑﺢ ﺍﳊﻴـﺎﺓ‬
‫ﻭﺍﻟﺮﺍﺣﺔ ﺇﱃ ﺍﻷﺑﺪ ‪ ...‬ﻻ ﺗﻀﻒ ﻟﻚ ﺣﺴﻨﹰﺎ ﺁﺧﺮ ﺇﱃ ﺍﳊﺴﻦ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻙ ﺍﻟﻠﱠﻪ ﺇﻳﱠـﺎﻩ ﻋﻨـﺪ‬
‫ﺏ ﺷـﻌﺮﻙ ﻟﻴﻄـﻮﻝ‬ ‫ﻭﻻﺩﺗﻚ‪ .‬ﺑﻞ ﺍﺟﻌﻞ ﻫﺬﺍ ﺍﻵﺧﺮ ﻧﺎﻗﺼﹰﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺘﻮﺍﺿﻊ‪ .‬ﻻ ﺗـﺮ ِ‬
‫ﺑﻞ ﺍﺣﻠﻘﻪ ﻟﻜﻴﻼ ﺗﺒﻘﻴﻪ ﻓﻴﺠﻠﺐ ) ﻋﻠﻴﻚ ﻏﲑﺓ ﺍﻟﻨﺴﺎﺀ ﻭﻳﺴﻬﻞ ﻋﻠﻴﻚ ﺻﻴﺪﻫﻦ ﻬﺑﺬﺍ ﺍﳌﺜـﺎﻝ (‬
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‫ﺃﻭ ﺍﻷﺧﺮ ﺍﻟﺬﻳﻦ ﻳﺼﺪﻥ ﻬﺑﺬﺍ ﺍﳌﺜﺎﻝ ﺍﻟﻐﲑ ﻧﺎﻓﻊ ﻻ ﺗﻠﺒﺲ ﺛﻴﺎﺑﹰﺎ ﺭﻓﻴﻌﺔ ﻓﺈﻬﻧﺎ ﲡﻠﺐ ﺍﳋﺪﻳﻌﺔ ‪....‬‬
‫ﻭﻻ ﺗﻠﺒﺲ ﺭﺟﻠﻴﻚ ﺣﺬﺍﺀ ﻣﺼﺒﻮﻏﹰﺎ ﺑﺼﺒﻐﺔ ﺳﻮﺀ‪ .‬ﺑﻞ ﺍﻫﺘﻢ ﺑﺎﳍﺪﻭﺀ‪ .‬ﻭﲟﺎ ﺗﺪﻋﻮ ﺍﳊﺎﺟﺔ ﺇﻟﻴـﻪ‬
‫ﻻ ﻏﲑ‪ .‬ﻭﻻ ﲡﻌﻞ ﰲ ﺍﺻﺒﻌﻚ ﺧﺎﰎ ﺫﻫﺐ ‪ ...‬ﻷﻥ ﻫﺬﻩ ﻛﻠﻬﺎ ﻋﻼﻣﺎﺕ ﺍﻟﺰﻧﺎﺓ‪ .‬ﻓﺈﺫﺍ ﺃﻧـﺖ‬
‫ﺻﻨﻌﺘﻬﺎ ﻓﻼ ﳝﻜﻨﻚ ﺃﻥ ﺗﻌﻤﻞ ﺍﻟ ّﱪ‪ .‬ﺇﺫﺍ ﻛﻨﺖ ﻣﺆﻣﻨﹰﺎ‪ .‬ﻭﺍﺑﻨﹰﺎ ﻟﻠﱠﻪ ﻓﻬﻮ ﻋﺎﺭ ﻋﻠﻴﻚ‪ .‬ﺃﻥ ﺗﺮﰊ ﺷﻌﺮ‬
‫ﻼ ‪ ...‬ﻭﻻ ﻳﻜـﻮﻥ‬ ‫ﺭﺃﺳﻚ ﺃﻭ ﺗﻀﻔﺮﻩ‪ .‬ﻷ ﱠﻥ ﻫﺬﺍ ﻣﺜﺎﻝ ﺍﻓﺘﻨﺎﻥ ﻭﺍﺿﻤﺤﻼﻝ ﻭﻻ ﺗﺪﻋﻪ ﻣـﺒﻠ ﹰ‬
‫ﻣﻀﻔﻮﺭﹰﺍ ﺿﻔﺎﺋﺮ ﺃﻭ ﻣﻨﺸﻮﺭﹰﺍ ‪ ...‬ﻷ ﱠﻥ ﺍﻟﻨﺎﻣﻮﺱ ﻳﻨﻬﻲ ﻋﻦ ﻫﺬﺍ ﻛﻠﻪ ‪ ....‬ﻻ ﳚﺐ ﺃﻥ ﺗﺄﺧـﺬ‬
‫ﻣﻦ ﺷﻌﺮ ﳊﻴﺘﻚ ﻣﺎ ﻳﻔﺴﺪﻫﺎ‪ .‬ﺃﻭ ﻳﻐﲑ ﺍﻹﻧﺴﺎﻥ ﺷﻜﻠﻪ ﺑﻐﲑ ﻃﺒﻴﻌﺘﻪ ‪ ...‬ﻗـﺎﻝ ﺍﻟﻨـﺎﻣﻮﺱ ﻻ‬
‫ﲢﻠﻘﻮﺍ ﺷﻌﺮ ﳊﺎﻛﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ﺧﺎﻟﻘﻜﻢ ‪ ..‬ﻫﺬﺍ ﻳﺼﻠﺢ ﻟﻠﻨﺴﺎﺀ ‪ ...‬ﻓﺄﻣﺎ ﺍﻟﺮﺟﺎﻝ ﻓﺤﺴﺒﻬﻢ‬
‫ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻻ ﻳﻠﻴﻖ ﻬﺑﻢ ﺃﻧﺖ ﺇﺫﺍ ﻓﻌﻠﺖ ﻫﺬﺍ ﻟﺘﺮﺿﻲ ﺍﻟﻨﺎﺱ ﻭﺗﻀﺎﺩ ﺍﻟﻨﺎﻣﻮﺱ‪ .‬ﻓﺈﻧﻚ ﺗﻜﻮﻥ‬
‫ﻣﺮﺫﻭ ﹰﻻ‪ .‬ﺃﻣﺎﻡ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﺧﻠﻘﻚ ﻛﺼﻮﺭﺗﻪ‪ .‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﺮﺿﻲ ﺍﻟﻠﱠﻪ ﻓﺘﺒﺎﻋﺪ ﻋﻦ ﻛﻞ ﻣـﺎ‬
‫ﻳﺒﻐﻀﻪ‪ .‬ﻭﻻ ﺗﺼﻨﻊ ﻣﺎ ﻻ ﻳﺮﺿﻴﻪ‪ .‬ﻻ ﺗﺴﻜﺮ ﺑﺎﳋﻤﺮ ﻭﺗﻄﻮﻑ ﰲ ﺍﻟﺸﻮﺍﺭﻉ ﺑﻼ ﻋﻤﻞ ﻭﻻ ﺃﺩﺏ‬
‫ﻛﻤﻦ ﻳﻌﻴﺶ ﻋﻴﺸﹰﺎ ﺭﺩﻳﹰﺎ ‪ ..‬ﺑﻞ ﺍﻟﺘﻔﺖ ﺇﱃ ﺻﻨﻌﺘﻚ ﻭﻋﻤﻞ ﻳﺪﻳﻚ ﻭﺃﻃﻠـﺐ ﻣـﺎ ﻳﺮﺿـﻲ‬
‫ﺍﻟﻠﱠﻪ ﻭﺍﻓﻌﻠﻪ‪ .‬ﻭﺗﺬﻛﺮ ﻛﻼﻡ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﻭﺍﻗﺮﺃﻩ ﰲ ﻛﻞ ﻭﻗﺖ ‪ ...‬ﻳﻘﻮﻝ ﺍﻟﻜﺘﺎﺏ ﻳﺘﻠـﻮ ﰲ‬
‫ﻼ ﻭﻬﻧﺎﺭﹰﺍ‪ .‬ﻭﺍﺗﻠﻪ ﻭﺃﻧﺖ ﲤﺸﻲ ﰲ ﺍﳊﻘﻞ‪ .‬ﻭﻗﺎﻋﺪ ﰲ ﺑﻴﺘﻚ‪ .‬ﻭﻭﻗﺖ ﺭﻗﺎﺩﻙ ﻭﻭﻗـﺖ‬ ‫ﻧﺎﻣﻮﺳﻪ ﻟﻴ ﹰ‬
‫ﻳﻘﻈﺘﻚ ﻟﺘﻔﻬﻢ ﻛﻞ ﺷﻲﺀ ‪...‬‬

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‫ﳚﺐ ﻋﻠﻰ ﺍﻷﻏﻨﻴﺎﺀ ﺃﻥ ﻳﺘﺤﻔﱠﻈﻮﺍ ﻭﻳﻘﺮﺃﻭﺍ ﺍﻟﻜﺘﺐ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﲬﺴﺔ ﺃﻗﺴﺎﻡ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﻏﻨﻴﹰﺎ ﻭﻏﲑ ﳏﺘﺎﺝ ﺇﱃ ﺻﻨﻌﺔ ﺗﻌـﻴﺶ ﻣﻨـﻬﺎ‪ .‬ﻓـﻼ ﲤﻀـﻲ ﻣـﻦ‬
‫ﻣﻮﺿﻊ ﺇﱃ ﻣﻮﺿﻊ‪ .‬ﻭﻻ ﺗﺒﻖ ﺑﻐﲑ ﻣﻌﺮﻓﺔ‪ .‬ﺑﻞ ﺇﺫﺍ ﺧﺮﺟﺖ ﻣﻦ ﺑﻴﺘﻚ ﻓﻜﻦ ﻣـﻊ ﺍﳌـﺆﻣﻨﲔ‪.‬‬
‫ﻭﺷﺮﻛﺎﺋﻚ ﰲ ﺍﻷﻣﺎﻧﺔ‪ .‬ﻭﲢﺪﺙ ﻣﻌﻬﻢ ﺑﻜﻼﻡ ﺍﳊﻴﺎﺓ ‪ ..‬ﻓﺈﺫﺍ ﻣﺎ ﺟﻠﺴﺖ ﰲ ﺑﻴﺘﻚ ﻓـﺈﻗﺮﺃ ﰲ‬
‫ﺍﻟﻨﺎﻣﻮﺱ‪ .‬ﺃﻭ ﺗُﺴﺒﺢ ﰲ ﺃﺳﻔﺎﺭ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺗﺘﻠﻮ ﲟﻮﺍﻇﺒﺔ ﰲ ﺍﻹﳒﻴﻞ‪ .‬ﺍﻟﺬﻱ ﻫﻮ ﲤﺎﻡ ﻫﺬﻩ‬
‫ﻛﻠﻬﺎ‪ .‬ﻭﺃﺑﻌﺪ ﻋﻦ ﲨﻴﻊ ﻛﺘﺐ ﺍﳌﺨﺎﻟﻔﲔ ‪ ...‬ﻣﺎﺫﺍ ﺗﻌﻤﻞ ﺑﻜـﻼﻡ ﺃﻭ ﻧـﻮﺍﻣﻴﺲ ﻏﺮﻳﺒـﺔ ‪...‬‬
‫ﺃﻭ ﺃﻧﺒﻴﺎﺀ ﻛﺬﺑﺔ ‪ ..‬ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﺬﻳﻦ ﳜﺮﺟﻮﻥ ﻣﺪﺍﻧﲔ ﺑﺄﻓﻜﺎﺭﻫﻢ ﻣﻦ ﺟﻬﺔ ﺍﻷﻣﺎﻧﺔ‪ .‬ﻣﺎ ﺍﻟﺬﻱ‬
‫ﻳﻌﻮﺯﻙ ﰲ ﻧﺎﻣﻮﺱ ﺍﻟﻠﱠﻪ‪ .‬ﺣﱴ ﺗﻠﺘﻔﺖ ﺇﱃ ﻧـﻮﺍﻣﻴﺲ ﻏﺮﻳﺒـﺔ ‪ ..‬؟ ‪ ....‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻘـﺮﺃ‬
‫ﺍﻟﺴّﲑ‪ .‬ﻓﻠﻚ ﺃﺳﻔﺎﺭ ﺍﳌﻠﻮﻙ‪ .‬ﺇﺫﺍ ﺃﺭﺩﺕ ﻛﺘﺐ ﻓﻠﺴﻔﺔ ﻓﻠﻚ ﻛﺘﺐ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﻭﺃﻳﻮﺏ ﻭﺳﻠﻴﻤﺎﻥ‬
‫ﺻﺎﺣﺐ ﺍﻷﻣﺜﺎﻝ ‪ ..‬ﻫﺬﻩ ﺗُﺤﺼﱢﻞ ﻓﻴﻬﺎ ﺗﻌﻠﻴﻤﹰﺎ ﺣﺴﻨﹰﺎ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺷﻲﺀ ‪ ...‬ﻓﻠﺴﻔﺔ ﺟﻴﺪﺓ‪.‬‬
‫ﻷﻬﻧﺎ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﺍﳊﻜﻴﻢ ﻭﺣﺪﻩ ‪....‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﲢﺐ ﺃﻥ ﺗُﻐﻨﱢﻲ ﻓﻠﻚ ﺍﳌﺰﺍﻣﲑ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﻣﻌﺮﻓﺔ ﺍﳌﻮﺍﻋﻴـﺪ ﻭﻭﻻﺩﺓ‬
‫ﺍﻷﻭﺍﺋﻞ ﻭﺧﻠﻴﻘﺔ ﺍﻟﻌﺎﱂ ﻓﻠﻚ ﺍﻟﺘﻮﺍﺭﺓ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﻣﻌﺮﻓﺔ ﺍﳌﻮﺍﻋﻴﺪ ﺍﻟﻨﺎﻣﻮﺳﻴﺔ ﻓﻠﻚ ﺍﻟﻨـﺎﻣﻮﺱ‬
‫ﺍﳌﻤﻠﻮﺀ ﳎﺪﹰﺍ ﻣﻦ ﺍﻟﻠﱠﻪ ﺍﻵﺏ ‪ ...‬ﺍﺑﻌﺪ ﺑﻘﻮﺓ ﻋﻦ ﻛﻞ ﻛﻼﻡ ﻏﺮﻳﺐ ﺷﻴﻄﺎﱐ‪ .‬ﺍﻗـﺮﺃ ﺃﻳﻀـﹰﺎ ﰲ‬
‫ﺍﻟﻨﺎﻣﻮﺱ ﺍﻵﺧﺮ ‪ ..‬ﻭﺍﺑﻌﺪ ﻋﻦ ﺍﻟﻜﻼﻡ ﺍﻟﻐﺮﻳﺐ ﺍﻟﺬﻱ ﺟﻌﻞ ﻓﻴﻪ ﻭﺇﺫﺍ ﻛﻨﺖ ﻻ ﺗﺪﻋﻪ ﻋﻨﻚ ﻛﻠﻪ‬
‫ﻓﺪﻉ ﻋﻨﻚ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺜﺎﱐ ﺍﻗﺮﺃﻩ ﰲ ﻛﻞ ﺳﲑﺓ‪ .‬ﻟـﺘﻌﻠﻢ ﻭﲤﺠـﺪ ﺍﻟﻠﱠـﻪ‪ .‬ﺍﻟـﺬﻱ‬
‫ﺧﻠﱠﺼﻚ ﻣﻦ ﻫﺬﻩ ﺍﳋﺒﺎﻳﺎ ﺍﻟﻜﺜﲑﺓ ‪ ....‬ﻭﻟﻴﻜﻦ ﻫﺬﺍ ﻗﺪﺍﻡ ﻋﻴﻨﻴﻚ ﻟﺘﻌﻠﻢ ﻣﺎ ﻫـﻮ ﺍﻟﻨـﺎﻣﻮﺱ‬
‫) ﻭﺑﺎﳊﻘﻴﻘﺔ ﻭﻣﺎ ﺍﻟﺬﻱ ﺃﺩﺧﻞ ﰲ ﺍﻟﻨﺎﻣﻮﺱ ( ﻭﺍﺠﻤﻟﺎﺯﺍﺓ‪ .‬ﳌـﺎ ﻋﺒـﺪﻭﺍ ﺍﻟﻌﺠـﻞ ﰲ ﺍﻟﱪﻳـﺔ‪.‬‬
‫ﺍﻟﻨﺎﻣﻮﺱ ﺃﻳﻀﹰﺎ ﻫﻮ ﻣﺎ ﺗﻜﻠﱠﻢ ﺑﻪ ﺍﻟﺮﺏ ﺍﻹﻟﻪ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﻌﺒﺪ ﺍﻟﺸـﻌﺐ ﺍﻷﺻـﻨﺎﻡ‪ .‬ﺍﻟـﺬﻱ‬
‫ﻫﻮ ﺍﻟﻌﺸﺮ ﻛﻠﻤﺎﺕ ﺍﻷﻏﻼﻝ ﺍﻟﱵ ﺭﺑﻄﻮﺍ ﻬﺑﺎ ﳌﺎ ﺃﺧﻄﺄﻭﺍ‪ .‬ﻓﻼ ﲡﺬﻬﺑﺎ ﺃﻧـﺖ ﻋﻠـﻰ ﻧﻔﺴـﻚ‬
‫ﺑﺈﺭﺍﺩﺗﻚ‪.‬‬
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‫ﺕ ﻣُﺨﻠﱢﺼﻨﺎ ﺇ ﱠﻻ ﻟﻴﻜﻤﻞ ﺍﻟﻨﺎﻣﻮﺱ ﻭﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﻭﻟﻴﻤﺤـﻮ ﻋﻨـﺎ ﺍﻟﺮﺑﺎﻃـﺎﺕ‬ ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﱂ ﻳﺄ ِ‬
‫ﺍﻟﱵ ﺃﺗﻰ ﻬﺑﺎ ﰲ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺜﺎﱐ ‪ ...‬ﻭﻳﻨﻘﻠﻬﺎ ﻟﻨﺎ ﺇﱃ ﺭﻭﺣﺎﻧﻴﺎﺕ‪ .‬ﻓﻸﺟﻞ ﻫﺬﺍ ﺩﻋﺎﻧـﺎ ﺇﻟﻴـﻪ‪.‬‬
‫ﱄ ﻳﺎ ﻛﻞ ﺍﳌﺘﻌﺒﲔ ﺍﳌﻮﺳﻮﻗﲔ ﺑﺄﻋﻤـﺎﳍﻢ ﻷﺭﳛﻜـﻢ ‪ ...‬ﺃﻧـﺖ ﺃﻳﻀـﹰﺎ ﺇﺫﺍ‬ ‫ﻭﻗﺎﻝ‪ :‬ﺗﻌﺎﻟﻮﺍ ﺇ ﱠ‬
‫ﺍﻗﺘﺮﺑﺖ ﺇﱃ ﺍﻟﻨﺎﻣﻮﺱ ﻓﺈﻧﻪ ﻳﺘﻔﻖ ﻣﻊ ﺍﻹﳒﻴﻞ ﻭﺍﻷﻧﺒﻴﺎﺀ ‪ ..‬ﺍﻗﺮﺃ ﺃﻳﻀﹰﺎ ﺃﺳﻔﺎﺭ ﺍﳌﻠﻮﻙ‪ .‬ﻟﺘﻌﺮﻑ ﻛﻢ‬
‫ﻣﻦ ﺭﺟﻞ ﺑﺎﺭ ﻣﻠﻚ ﻭﳕﺎ ﻣﻦ ﻗﺒﻞ ﺍﻟﱠﻠَﻪ‪ .‬ﻭﺣﻔﻈﻬﻢ ﻟﺒﺸﺎﺭﺓ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪ .‬ﻭﻛﻢ ﻣﻦ ﺍﳌﻠـﻮﻙ‬
‫ﺑﻌﺪﻭﺍ ﺑﺂﺛﺎﻣﻬﻢ‪ .‬ﻭﻫﻠﻜﻮﺍ ﺑﺴﺮﻋﺔ ﲝﻜﻢ ﺍﻟﻠﱠﻪ ﺍﻟﻌﺎﺩﻝ ﻭﻓﻨﻴﺖ ﺣﻴﺎﻬﺗﻢ ﻭﻋﻮﺽ ﺍﻟﺮﺍﺣﺔ ﺍﻗﺘﻨـﻮﺍ‬
‫ﺍﻟﻌﺬﺍﺏ ﺍﻷﺑﺪﻱ ‪ ...‬ﺇﺫﺍ ﻗﺮﺃﺕ ﻫﺬﺍ ﻓﺈﻧﻚ ﺗﻨﻤﻮ ﺟﺪﹰﺍ ﰲ ﺍﻷﻣﺎﻧﺔ‪ .‬ﻭﺗﻨﺎﻟﻮﺍ ﳕـﻮﹰﺍ ﻭﺛﺒﺎﺗـﹰﺎ ﰲ‬
‫ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺃﻧﺖ ﺻﺮﺕ ﻟﻪ ﺟﺴﺪﹰﺍ ﻭﻋﻀﻮﹰﺍ‪.‬‬
‫ﺾ ﺇﱃ ﲪﱠـﺎﻡ ﺍﻟﺮﺟـﺎﻝ‬ ‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺇﺫﺍ ﻣﺸﻴﺖ ﰲ ﺍﻷﺳﻮﺍﻕ ﻟﺘﻤﻀﻲ ﺇﱃ ﺍﳊﻤﱠﺎﻡ‪ .‬ﻓـﺎﻣ ِ‬
‫ﻟﺘﺴﺘﺤﻢ ﻓﻴﻪ‪ .‬ﻟﻜﻴﻼ ﻳﻜﻮﻥ ﻣﻀﻴﻚ ﺇﱃ ﲪﱠﺎﻡ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻓﲑﻳﻦ ﺟﺴـﺪﻙ ﻋﺮﻳﺎﻧـﹰﺎ ﻓﻴﻔﺘﺘﻨـﻮﺍ‪.‬‬
‫ﺃﻭ ﺗﻨﻈﺮ ﺃﻧﺖ ﻧﻈﺮﹰﺍ ﻻ ﻳﻠﻴﻖ ﺑﺎﻟﺬﻛﺮ ﻟﻪ ﻭﺗﺼﺎﺩ ﻬﺑﻼﻙ ﺑﻨﻈﺮﻙ ﺍﻟﺴﻴﺊ ﻭﻬﺗﻠﻚ‪ .‬ﲢﻔـﻆ ﻣـﻦ‬
‫ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺴﻤﺠﺔ‪ .‬ﻟﻜﻴﻼ ﳛﺪﺙ ﻣﺮﺽ ﻟﻨﻔﺴﻚ‪ .‬ﻭﺍﻋﻠﻢ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻜﺘـﺎﺏ ﺍﳌﻘـﺪﺱ‬
‫ﺍﻟﻘﺎﺋﻞ ﻳﺎ ﺍﺑﲏ ﺍﺣﻔﻆ ﻛﻼﻣﻲ ﻭﺍﻋﻤﻞ ﺑﻮﺻﺎﻳﺎﻱ‪ .‬ﻭﻗﻞ ﻟﻠﺤﻜﻤﺔ ﺃﻧﺖ ﺃﺧﱵ‪ .‬ﻭﺻﻴﱠﺮ ﺍﻟﻔﻬـﻢ‬
‫ﻟﻚ ﻣﻌﺮﻓﺔ ﻟﻠﺘﱠﺤﻔﻆ ﻣﻦ ﺍﻣﺮﺃﺓ ﺳﻮﺀ ﻏﺮﻳﺒﺔ ﺇﺫﺍ ﻛﻠﻤﺘﻚ ﻭﺁﻧﺴﺘﻚ‪ .‬ﻭﺗﻨﻈﺮ ﻣﻦ ﻃﺎﻗﺎﺕ ﺑﻴﺘـﻬﺎ‬
‫ﺇﱃ ﺍﳉﻬﺎﻝ‪ .‬ﻭﺍﻷﺣﺪﺍﺙ ﺍﻟﻨﺎﻗﺼﻮ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻳﻦ ﳝﺸﻮﻥ ﻋﻨﺪ ﺃﺯﻗﺔ ﺑﻴﺘﻬﺎ‪ .‬ﻭﺗﺘﻤﻬﻞ ﺇﱃ ﻭﻗـﺖ‬
‫ﺍﳌﺴﺎﺀ ‪ ..‬ﻭﺗﻨﻈﺮ ﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ ﻭﻫﺪﻭﺀﻩ‪ .‬ﻓﺈﺫﺍ ﺭﺃﺕ ﺣﺪﺛﹰﺎ ﺧﺮﺟﺖ ﺇﻟﻴﻪ ﺑﺸﻜﻞ ﺍﻟـﺰﻭﺍﱐ ‪...‬‬
‫ﺍﻟﺸﻜﻞ ﺍﻟﺬﻱ ﻳﺴﱯ ﻗﻠﻮﺏ ﺍﻟﺸﺒﺎﺏ ﻭﻫﻰ ﺟﺮﺑﺔ ﺿﻴﻘﺔ ﺍﻟﻮﺟﻪ ﺭﻗﻴﻌﺔ ‪ ...‬ﻻ ﺗﻜﻒ ﺭﺟﻼﻫـﺎ‬
‫ﻭﻻ ﺗﻘﺮ ﰲ ﺍﻟﺒﻴﺖ ﺑﻞ ﺗﻄﻮﻑ ﰲ ﺍﻷﺳﻮﺍﻕ ﺣﱴ ﺗﺼﻴﺪﻩ‪ .‬ﻭﺭﲟﺎ ﺗﻌﺎﻧﻘﻪ ﻭﺗﻘﺒﻞ ﻓﺎﻩ ﺑﻮﺟﻪ ﻭﻗﺢ‪.‬‬
‫ﻭﺗﻘﻮﻝ ﻟﻪ ﺍﻟﻴﻮﻡ ﺃﲪﻞ ﻗﺮﺑﺎﱐ‪ .‬ﻭﺃﻭﰲ ﻧﺬﻭﺭﻱ‪ .‬ﻭﻷﺟﻞ ﻫﺬﺍ ﺧﺮﺟـﺖ ﺇﻟﻴـﻚ ﲟﺤﺒـﺔ ‪...‬‬
‫ﻷﱐ ﻛﻨﺖ ﻣﺸﺘﺎﻗﺔ ﻟﻨﻈﺮﻙ‪ .‬ﻭﻗﺪ ﻇﻔﺮﺕ ﺑﻚ ﻭﻗﺪ ﻫﻴﺄﺕ ﺳﺮﻳﺮﻱ ﺑﺰﻳﻨﺔ ﻭﻓﺮﺷﺘﻪ‪ .‬ﻭﻧﻀﺤﺖ‬
‫ﻋﻠﻰ ﻓﺮﺍﺷﻲ ﺍﻟﻄﻴﺐ ﻭﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﺑﻴﱵ ﺑﺎﻟﺮﻳﺎﺣﲔ‪ .‬ﻓﺘﻌﺎ ﹶﻝ ﻧﺘﻠﺬﱠﺫ ﺇﱃ ﺍﻟﺼﺒﺎﺡ ﲟﺤﺒﺔ ﻭﻧﺘﻌـﺎﻧﻖ‬
‫ﺑﺸﻬﻮﺓ ﻭﻣﺎ ﻳﺄﰐ ﺑﻌﺪ ﻫﺬﺍ ﻳﺘﻢ ﻭﲟﻨﻄﻖ ﺷﻔﺘﻴﻬﺎ ﺗُﻤﺴﻜﻪ‪ .‬ﻭﻳﺘﺒﻌﻬﺎ ﻭﻗﻠﺒﻪ ﺗﺎﺋﻪ‪...‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﰒ ﺗﻘﻮﻝ ﻻ ﺗﻠﺘﻔﺖ ﻟﺼﻮﺕ ﺳﻮﺀ‪ .‬ﺍﻟﻌﺴـﻞ ﻳﻘﻄـﺮ ﻣـﻦ ﺷـﻔﱵ ﺍﳌـﺮﺃﺓ‬
‫ﺍﻟﺰﺍﻧﻴﺔ‪ .‬ﻭﺑﻪ ﺗﺪﺳﻢ ﺷﻔﺘﻴﻚ ﺯﻣﻨﹰﺎ ﻳﺴﲑﹰﺍ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﲡﺪﻩ ﺃﻣﺮ ﻣﻦ ﺍﳊﻨﻈـﻞ‪ .‬ﻭﺃﺣـ ّﺪ ﻣـﻦ‬
‫ﺳﻴﻒ ﺫﻱ ﺣﺪﻳﻦ ‪ ...‬ﻭﺃﻳﻀﹰﺎ ﺗﻘﻮﻝ ﺍﻫﺮﺏ ﺇﱃ ﻭﺭﺍﺋﻚ ﻭﻻ ﺗﺒﻄﺊ ﰲ ﻣﻮﺿﻌﻬﺎ ﻭﻻ ﺗﺜﺒـﺖ‬
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‫ﻋﻴﻨﻴﻚ ﳓﻮﻫﺎ‪ .‬ﻷﻥ ﻗﺘﻼﻫﺎ ﺑﻼ ﻋﺪﺩ‪ .‬ﺇﻥ ﱂ ﺗﻘﺒﻞ ﻫﺬﺍ ﻓﺄﻧﺖ ﺗﻨﺪﻡ ﺃﺧﲑﹰﺍ‪ .‬ﺇﺫﺍ ﻗﻄﻌﺖ ﳊـﻢ‬
‫ﺟﺴﺪﻙ ‪ ...‬ﻭﺗﻘﻮﻝ ﳌﺎﺫﺍ ﺃﺑﻐﻀﺖ ﺍﳊﻜﻤﺔ‪ .‬ﻭﻣﺎﻝ ﻗﻠﱯ ﻋﻦ ﺗﻮﺑﻴﺦ ﺍﻷﺑﺮﺍﺭ‪ .‬ﻭﱂ ﺃﻛﻦ ﺃﲰـﻊ‬
‫ﱐ ﺇﱃ ﺻﻮﺕ ﻣﻌﻠﻤ ﱠﻲ ﻭﺑﻌﺪ ﻗﻠﻴـﻞ ﺻـﺮﺕ ﺇﱃ ﻛـﻞ ﺳـﻮﺀ‪.‬‬ ‫ِﻣﻤﱠﻦ ﻳﺆﺩﺑﲏ‪ .‬ﻭﱂ ﺃﻣﻞ ﺃﺫ ﱠ‬
‫ﻼ‪.‬‬
‫ﻭﺍﻵﻥ ﻓﻠﻨﺘﺮﻙ ﺃﻥ ﻧﺴﻮﻕ ﻟﻜﻢ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻋﻦ ﻛﻼﻡ ﻛﺜﲑ‪ .‬ﻭﺃﻥ ﳓﻦ ﺗﺮﻛﻨﺎ ﻣﻨـﻬﺎ ﻗﻠـﻴ ﹰ‬
‫ﻓﺈﻧﻜﻢ ﺃﻧﺘﻢ ﺣﻜﻤﺎﺀ ﻗﺪ ﺍﺻﻄﻔﻴﺘﻢ ﻟﻜﻢ ﺍﻟﺼﺎﳊﺎﺕ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻓﺎﺛﺒﺘﻮﺍ ﻭﺍﺭﻓﻀﻮﺍ ﻛﻞ‬
‫ﺷﻲﺀ ﻟﺘﻮﺟﺪﻭﺍ ﻣﻘﺪﺳﲔ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﻭﺳﺎﺋﺮﻳﻦ ﰲ ﻃﺮﻳﻖ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪.‬‬

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‫ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺃﻥ ﻳُﻄﻌﻤﻦ ﺑﻌﻮﳍﻦ‬
‫ﻭﻫﻮ ‪ 12‬ﺑﺎﺑﹰﺎ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻓﻠﺘﺨﻀﻊ ﺍﳌﺮﺃﺓ ﻟﺒﻌﻠﻬﺎ‪ .‬ﻷﻥ ﺭﺃﺱ ﺍﳌﺮﺃﺓ ﻫﻮ ﺑﻌﻠﻬﺎ‪ .‬ﻭﺭﺃﺱ ﺍﻟﺮﺟﻞ ﺍﻟﺴـﺎﻟﻚ ﰲ‬
‫ﺍﻟﻌﺪﻝ ﻫﻮ ﺍﳌﺴﻴﺢ‪ .‬ﻭﺭﺃﺱ ﺍﳌﺴﻴﺢ ﻫﻮ ﺍﻟﻠﱠﻪ ﺃﺑﻮﻩ ﺿﺎﺑﻂ ﺍﻟﻜﻞ‪ .‬ﺭﺏ ﻫﺬﺍ ﺍﻟـﺪﻫﺮ ﺍﻟﻜـﺎﺋﻦ‪.‬‬
‫ﻭﺍﻟﺪﻫﺮ ﺍﳌﺰﻣﻊ ﺻﺎﻧﻊ ﻗﻮﺓ ﺑﺎﺑﻨﻪ ﺍﳊﺒﻴﺐ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺭﺑﻨﺎ‪ .‬ﻭﻣﻦ ﺟﻬﺘﻪ ﺍﺠﻤﻟـﺪ ﻟﻠﱠـﻪ ﺃﺑﻴـﻪ‪.‬‬
‫ﺧﺎﰲ ﺃﻳﺘﻬﺎ ﺍﳌﺮﺃﺓ ﻣﻦ ﺑﻌﻠﻚ ﻭﺍﺳﺘﺤﻲ ﻣﻨﻪ ﻭﺍﺭﺿﻴﻪ ﻭﺣﺪﻩ ﺑﻌﺪ ﺍﻟﻠﱠـﻪ ﻛﻤـﺎ ﻗﻴـﻞ ﻛـﻮﱐ‬
‫ﻓﺮﺣﺔ ﲣﺪﻣﻴﻪ ﻟﻴُﻤﺪﺡ ﺑﻌﻠﻚ ﻷﺟﻠﻚ‪ .‬ﻣﻦ ﺍﳊﻜﻤﺔ ﺍﻟﻘﺎﺋﻠﺔ ﻣﻦ ﻓﻢ ﺳﻠﻴﻤﺎﻥ‪ .‬ﻣَﻦ ﳚﺪ ﺍﻣـﺮﺃﺓ‬
‫ﺣﻜﻴﻤﺔ ﻓﻬﻰ ﺃﺟ ﹼﻞ ﻣﻦ ﺍﳊﺠﺎﺭ ﺍﻟﻜﺮﳝﺔ ‪ ...‬ﺍﻟﱵ ﻻ ﺗُﻘﺪﱠﺭ ﳍﺎ ﻗﻴﻤﺔ‪ .‬ﺍﻟﱵ ﻳﻔﺘﺨﺮ ﻬﺑـﺎ ﻗﻠـﺐ‬
‫ﺯﻭﺟﻬﺎ‪ .‬ﻭﻳﻌﻤﻞ ﺯﻭﺟﻬﺎ ﺍﳋﲑﺍﺕ ﰲ ﻛﻞ ﺣﻴﺎﻬﺗﺎ‪ .‬ﻭﺗﻌﻤﻞ ﺻـﻮﻓﹰﺎ ﻭﻛﺘﺎﻧـﹰﺎ ‪ ...‬ﻭﺗﻌﻤـﻞ‬
‫ﲎ ﻭﺗﺒﻜـﺮ ﺑﻠﻴـﻞ‪.‬‬‫ﺑﻴﺪﻳﻬﺎ ﻣﺎ ﻳﻔﻴﺪ‪ .‬ﻭﺗﻜﻮﻥ ﻣﺜﻞ ﻣﺮﻛﺐ ﺗﺘﺠﺮ ﻣﻦ ﺑﻌﻴﺪ‪ .‬ﻭﲡﻤﻊ ﻟـﻪ ﻏـ ً‬
‫ﻭﺗﻄﻌﻢ ﺃﻫﻞ ﺑﻴﺘﻬﺎ‪ .‬ﻭﻬﺗﺘﻢ ﻭﺗﻌﻤﻞ ﻟﻌﺒﻴﺪﻫﺎ ‪ ...‬ﻭﺇﺫﺍ ﺭﺃﺕ ﺁﻟﺔ ﻓﻼﺣﺔ ﺍﺑﺘﺎﻋﺘﻬﺎ‪ .‬ﻭﻣـﻦ ﲦـﺮﺓ‬
‫ﻼ ﻭﺗﺸﺪ ﺣﻘﻮﻳﻬﺎ ﺑﻘﻮﺓ‪ .‬ﻭﺗﺜﺒﱢﺖ ﺫﺭﺍﻋﻴﻬﺎ ﺑﻨﺸﺎﻁ‪ .‬ﻭﺗﻌﻠﻢ ﺃﻥ ﺍﻟﻌﻤﻞ ﺣﺴـﻦ‬ ‫ﻳﺪﻳﻬﺎ ﺗﺰﺭﻉ ﺣﻘ ﹰ‬
‫ﻭﻻ ﻳﻨﻄﻔﺊ ﺳﺮﺍﺟﻬﺎ ﻃﻮﻝ ﺍﻟﻠﻴﻞ ﺑﻞ ﻬﺗﻴﺊ ﻳﺪﻳﻬﺎ ﻟﻠﻌﻤﻞ ﻭﺗﺜﺒﺖ ﺃﺻﺒﻌﻬﺎ ﻟﻠﻐـﺰﻝ‪ .‬ﻭﺗﻌﻄـﻲ‬
‫ﺍﶈﺘﺎﺟﲔ ﻣﻦ ﻋﻤﻠﻬﺎ‪ .‬ﻭﻬﺗﻴﺊ ﺃﻳﺪﻳﻬﺎ ﻟﻌﻤﻞ ﺍﻟﻔﻘﺮﺍﺀ‪ .‬ﻭﻻ ﻳﻬﺘﻢ ﺯﻭﺟﻬـﺎ ﺑﺒﻴﺘـﻬﺎ ﺇﺫﺍ ﻃﺎﻟـﺖ‬
‫ﻏﻴﺒﺘﻪ‪ .‬ﻭﺗﻜﺴﻲ ﻛﻞ ﻣَﻦ ﻋﻨﺪﻫﺎ‪ .‬ﻭﻻ ﻳﻌﺮﻑ ﺃﻫﻞ ﺑﻴﺘﻬﺎ ﺍﻟﱪﺩ ﰲ ﺃﻳﺎﻡ ﺍﻟـﺜﻠﺞ ‪ ...‬ﻭﺗﺼـﻨﻊ‬
‫ﻟﺰﻭﺟﻬﺎ ﻛﺴﻮﺗﲔ ﻣﻦ ﻗﺮﻣﺰ ﻭﺃﺭﺟﻮﺍﻥ‪ .‬ﻭﺗﻌﻤﻞ ﻟﻨﻔﺴﻬﺎ ﻛﺴﻮﺓ‪ .‬ﻭُﺗﻌ ﱢﺮﻑ ﺯﻭﺟﻬﺎ ﰲ ﺍﳌﺪﻥ ﺇﺫﺍ‬
‫ﺟﻠﺲ ﺑﲔ ﺷﻴﻮﺥ ﺍﻷﺭﺽ ﻭﻋﻤﻠﺖ ﺛﻴﺎﺏ ﻛﺘﺎﻥ ﻭﺑﺎﻋﺘﻬﺎ ﻷﻫﻞ ﻗﺎﻣﻴﻪ‪ .‬ﻭﻣﻼﺣﻒ ﻟﻠﻜﻨﻌﺎﻧﻴﲔ‬
‫ﻭﻟﺒﺴﺖ ﳎﺪﹰﺍ ﺣﺴﻨﹰﺎ‪ .‬ﻭﰲ ﺍﻟﻴﻮﻡ ﺍﻷﺧﲑ ﺗﻔﺮﺡ‪ .‬ﻭﺗﻔﺘﺢ ﻓﺎﻫﺎ ﺑﺎﳊﻜﻤـﺔ‪ .‬ﻭﻳﻨﻄـﻖ ﻟﺴـﺎﻬﻧﺎ‬
‫ﺑﺴﻨﺔ ﺍﻟﺮﲪﺔ‪ .‬ﻭ ﹸﻃﺮﻕ ﺑﻴﺘﻬﺎ ﻃﺎﻫﺮﺓ‪.‬ﻭﻃﻌﺎﻣﻬﺎ ﻻ ﺗﺄﻛﻠﻪ ﺑﻜﺴﻞ‪ .‬ﻭﺗﻔـﺘﺢ ﻓﺎﻫـﺎ ﺑﺘﺄﻣـﻞ ﰲ‬
‫ﺍﻟﻨﺎﻣﻮﺱ‪ .‬ﻭﺗﻌﻄﻲ ﻟﺴﺎﻬﻧﺎ ﺭﺗﺒﺔ ﻭﻳﻘﻮﻡ ﺑﻴﺘﻬﺎ ﻭﻳﺸﺘﻐﻞ ﻭﻳﻔﺘﺨﺮ ﺯﻭﺟﻬﺎ ﻬﺑـﺎ ‪ ...‬ﻷﻥ ﺑـﻨﲔ‬
‫ﺖ ﺍﺭﺗﻔﻌﱵ ﺃﻛﺜﺮ ﻣﻨﻬﻢ ﻛﻠﻬﻢ‪ .‬ﻭﺭﺿـﺎ ﺍﻟﻨـﺎﺱ‬ ‫ﻛﺜﲑﻳﻦ ﺭﲝﻮﺍ ﻣﻨﻬﺎ ﻏﲎ ﻭﻛﺜﲑﻳﻦ ﻗﻮﺍﺕ ﻭﺃﻧ ِ‬
‫ﻚ‪.‬‬
‫ﺑﺎﳊﹸﺴﻦ ﺍﻟﺒﺎﻃﻞ ﻟﻴﺲ ﻫﻮ ﻟ ِ‬
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‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﳌﺮﺃﺓ ﺍﻟﺼﺎﳊﺔ ﺗُﺒﺎﺭﻙ‪ .‬ﻭﳐﺎﻓﺔ ﺍﻟﺮﺏ ﺗُﺒﺎﺭﻛﻬﺎ‪ .‬ﻭﻳﻌﻄﻴﻬﺎ ﻣﻦ ﲦﺮﺓ ﺷﻔﺘﻴﻬﺎ ﻭﺗﺒﺎﺭﻙ‬
‫ﺯﻭﺟﻬﺎ ﰲ ﺍﺠﻤﻟﺎﻟﺲ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ‪ :‬ﺍﳌـﺮﺃﺓ ﺍﳊﻜﻴﻤـﺔ ﺗـﺎﺝ ﻟﺰﻭﺟﻬـﺎ‪ .‬ﻭﺃﻳﻀـﹰﺎ ﻗـﺎﻝ‪:‬‬
‫ﺇﻥ ﻧﺴﺎﺀ ﻛﺜﲑﺍﺕ ﺑﻨﲔ ﺑﻴﻮﻬﺗﻦ‪ .‬ﺍﻋﻠﻤﻦ ﺃﻳﺘﻬﺎ ﺍﻟﻨﺴﺎﺀ ﺃﻥ ﺍﳌـﺮﺃﺓ ﺍﳌﻮﺍﻓﻘـﺔ ﻟﺰﻭﺟﻬـﺎ ﺗﻨـﺎﻝ‬
‫ﻛﺮﺍﻣﺔ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﻠﱠﻪ ﺍﻵﺏ‪ .‬ﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﺗﻜﻮﱐ ﻣﺆﻣﻨﺔ ﻣﺮﺿﻴﺔ ﻟﻠﺮﺏ‪ .‬ﻓﻼ ﺗﺘﺰﻳﲏ ﻟﻜـﻲ‬
‫ﺗﺮﺿﻲ ﺭﺟﺎ ﹰﻻ ﻏﺮﺑﺎﺀ‪ .‬ﻭﻻ ﺗﺮﻏﱯ ﰲ ﻟﺒﺎﺱ ﺍﳌﻘﺎﻧﻊ ﻭﺍﻟﺜﻴﺎﺏ ﺍﳋﻔﻴﻔﺔ ‪ ...‬ﺍﻟﻼﺋﻘـﺔ ﺑـﺎﻟﺰﻭﺍﱐ‪.‬‬
‫ﻟﻴﺘﺒﻌﻚ ﺍﻟﺬﻳﻦ ﻳﺼﻴﺪﻭﻥ ﻣَﻦ ﺗﻜﻮﻥ ﻬﺑﺬﻩ ﺍﻷﻋﻤﺎﻝ‪.‬‬
‫ﻚ ﺑﺘﺰﻳﻨـﻚ ﻓﻘـﻂ‬ ‫ﺖ ﻻ ﺗﻔﻌﻠﲔ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻘﺒﻴﺤﺔ ﻟﻠﺨﻄﻴﺔ‪ .‬ﻓﺈﻧ ِ‬ ‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﺇﻥ ﻛﻨ ِ‬
‫ﻚ‪ .‬ﻓِﻠﻤَﺎ ﻻ ﺗﺘﺤﻔﻈﲔ ﻟﺌﻼ ﺗﻘﻌـﻲ ﰲ‬ ‫ﻚ ﺗﻀﻄﺮﻳﻦ ﻣَﻦ ﻳﺮﺍ ِﻙ ﺃﻥ ﻳﺘﺒﻌﻚ ﻭﻳﺸﺘﻬﻴ ِ‬ ‫ﺗﺪﺍﱐ‪ ...‬ﻷﻧ ِ‬
‫ﺖ ﺃﻳﻀﹰﺎ‬
‫ﺕ ﺑﺎﻋﺘﻤﺎﺩﻙ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‪ .‬ﻓﺄﻧ ِ‬‫ﻚ‪ .‬ﺇﺫﺍ ﺃﺧﻄﺄ ِ‬
‫ﻚ ﻣﻦ ﺃﺟﻠ ِ‬ ‫ﺧﻄﻴﺔ‪ .‬ﻭﻻ ﻳﻘﻊ ﺃﺣﺪ ﰲ ﺷ ﱟ‬
‫ﻚ ﺗﻜﻮﻧﲔ ﺳﺒﺒﹰﺎ ﳍﻼﻙ ﻧﻔﺲ ﺫﻟﻚ ﺍﻟﺮﺟﻞ‪.‬‬ ‫ﺗﺴﻘﻄﲔ‪ .‬ﻷﻧ ِ‬
‫ﺕ ﻋﻠﻰ ﻭﺍﺣﺪ ﺑﺎﻟﻔﻌﻞ ﺩﻓﻌـﺔ ﻭﺍﺣـﺪﺓ‪ .‬ﻭﻫـﻮ ﻳﻜـﻮﻥ‬ ‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﰒ ﻬﺑﺬﺍ ﺇﺫﺍ ﺃﺧﻄﺄ ِ‬
‫ﺖ ﺗﺼﲑﻳﻦ ﺑﻐﲑ ﺭﺟـﺎﺀ ‪ ...‬ﻛﻤـﺎ ﻗـﺎﻝ ﺍﻟﻜﺘـﺎﺏ‬ ‫ﺳﺒﺒﹰﺎ‪ .‬ﻷﻥ ﳜﻄﺊ ﻋﻠﻰ ﻛﺜﲑﻳﻦ‪ .‬ﻓﺄﻧ ِ‬
‫ﺍﳌﻘﺪﺱ‪ ...‬ﺇﻥ ﺍﳌﻨﺎﻓﻖ ﺇﺫﺍ ﺳﻘﻂ ﰲ ﺷﺮﻭﺭ ﻛﺜﲑﺓ ﳛﺪﺙ ﻟﻪ ﺃﳌﹰﺎ ﻭﻋﺎﺭﹰﺍ‪ .‬ﻛﻞ ﻭﺍﺣﺪﺓ ﺗﻔﻌـﻞ‬
‫ﻫﻜﺬﺍ‪ .‬ﻓﻬﻰ ﻬﺗﻠﻚ ﺑﺎﳋﻄﻴﺔ ‪ ...‬ﻭﺗﺼﻴﺪ ﺃﻧﻔﺲ ﺍﳉﻬﺎﻝ ﺑﻼ ﻭﻗﺎﺭ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘـﺪﺱ‪:‬‬
‫ﻳُﻔﺘﺮﻯ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻫﻢ ﻫﻜﺬﺍ ‪ ...‬ﻭﻳﻘﻮﻝ‪ :‬ﻏﻀﺐ ﺍﳌﺮﺃﺓ ﺍﻟﺴﻮﺀ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﻮﺕ‪ .‬ﻫﺬﻩ ﺍﻟـﱵ‬
‫ﻫﻰ ﻣﺼﻴﺪﺓ ﻟﻠﺠﻬﺎﻝ‪ .‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﺜﻞ ﺣﻠﻖ ﺫﻫـﺐ ﰲ ﺃﻧـﻒ ﺧﱰﻳـﺮ‪،‬‬
‫ﻫﻜﺬﺍ ﺣﺴﻦ ﺍﳌﺮﺃﺓ ﺍﻟﺰﺍﻧﻴﺔ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻣﺜﻞ ﺩﻭﺩ ﻳﺄﻛﻞ ﺧﺸﺒﹰﺎ ‪ ..‬ﻛﺬﻟﻚ ُﺗ ْﻬﻠِﻚ ﺍﳌـﺮﺃﺓ ﺍﻟﺴـﻮﺀ‬
‫ﺯﻭﺟﻬﺎ‪ .‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ‪ :‬ﺟﻴ ٌﺪ ﻫﻮ ﺍﻟﺴﻜﻦ ﰲ ﺯﺍﻭﻳﺔ ﻣﻦ ﺳﻄﺢ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺴﻜﻦ ﻣﻊ ﺍﻣـﺮﺃﺓ‬
‫ﻣﻬﺬﺍﺭﺓ ﺣﺮﻭﻧﺔ‪...‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﻻ ﺗﺘﺸﺒﻬﻮﺍ ﻬﺑﺆﻻﺀ ﺍﻟﻨﺴـﺎﺀ ﺃﻳﺘـﻬﺎ ﺍﳌﺴـﻴﺤﻴﺎﺕ‪ .‬ﺇﺫﺍ ﺃﺭﺩﺗـﻦ ﺃﻥ ﺗﻜـﻦ‬
‫ﻚ‬‫ﺖ ﰲ ﺍﻟﻄﺮﻳﻖ ﺗﻐﻄﻲ ﺭﺃﺳﻚ ﺑﺮﺩﺍﺋ ِ‬ ‫ﻣﺆﻣﻨﺎﺕ ﺍﻫﺘﻤﻲ ﺑﺰﻭﺟﻚ ﻟﺘﺮﺿﻴﻪ ﻭﺣﺪﻩ ‪ ...‬ﻭﺇﺫﺍ ﻣﺸﻴ ِ‬
‫ﻚ ﺗﺼﺎﱐ ﻋﻦ ﻧﻈﺮ ﺍﻟﻨﺎﺱ ﺍﻷﺷﺮﺍﺭ ﻭﻻ ﺗﺰﻭﱢﻗﻲ ﻭﺟﻬﻚ ﺍﻟـﺬﻱ‬ ‫ﻚ ﺇﺫﺍ ﺗﻐﻄﻴﱵ ﺑﻌﻔﺎﻑ ﻓﺈﻧ ِ‬ ‫ﻓﺈﻧ ِ‬
‫ﻚ ﺗﻐـﲑﻱ‬ ‫ﺧﻠﻘﻪ ﺍﻟﻠﱠﻪ ﻓﻬﻮ ﺣﺴﻦ ﺟﺪﹰﺍ‪ .‬ﻭﻟﻴﺲ ﳛﺘﺎﺝ ﺇﱃ ﺯﻳﻨﺔ‪ .‬ﻭﻣﺎ ﺯﻳﺪ ﻋﻠﻰ ﺍﳊﺴﻦ ﻓﺈﻧـ ِ‬
‫ﻧﻌﻤﺔ ﺍﳋﺎﻟﻖ‪.‬‬
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‫ﺖ ﻣﻄﺮﻗﺔ ﻣﻐﻄﺎﺓ ﻣـﻦ ﻛـﻞ‬ ‫ﻚ ﻳﻨﻈﺮ ﺇﱃ ﺃﺳﻔﻞ‪ .‬ﻭﺃﻧ ِ‬ ‫ﻚ ﻭﻭﺟﻬ ِ‬ ‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﻳﻜﻮﻥ ﻣﺸﻴ ِ‬
‫ﻚ‪ .‬ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﲪﺎﻣﺎﺕ ﺍﻟﺮﺟﺎﻝ ﻓﻜﺜﲑﺓ‬ ‫ﻧﺎﺣﻴﺔ‪ .‬ﺍﺑﻌﺪﻱ ﻣﻦ ﺍﻻﺳﺘﺤﻤﺎﻡ ﺍﻟﺬﻱ ﻻ ﻳﻠﻴﻖ ﺑ ِ‬
‫ﻫﻰ ﺃﺷﺮﺍﻙ ﺍﻟﻔﺴﻘﺔ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﻻ ﺗﺴﺘﺤﻢ ﺍﻣﺮﺃﺓ ﻣﺆﻣﻨﺔ ﻣﻊ ﺭﺟﻞ‪ .‬ﻭﺇﺫﺍ ﻏ ﱠﻄﺖ ﻭﺟﻬﻬﺎ ﻓﻠﺘﻐﻄﻪ ﺑﻔﺰﻉ ﻣﻦ ﻧﻈﺮ‬
‫ﺭﺟﺎﻝ ﻏﺮﺑﺎﺀ‪ .‬ﻭﺇ ﱠﻻ ﻓﻜﻴﻒ ﺗﺪﺧﻞ ﺍﳊﻤﺎﻡ ﻣﻊ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻭﻫﻰ ﻣﻜﺸﻮﻓﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﲦﺔ ﲪﺎﻡ‬
‫ﻟﻠﻨﺴﺎﺀ‪ .‬ﻓﻠﺘﺴﺘﺤﻢ ﺑﻘﺪﺭ ﻭﺗﺮﺗﻴﺐ ﻭﺣﺸﻤﺔ‪ .‬ﻭﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻓﻼ ﺗﻔﻌﻠﻪ ﺩﻓﻌﺎﺕ ﻛﺜﲑﺓ ﻣﻦ ﻏـﲑ‬
‫ﺣﺎﺟﺔ ﺇﻟﻴﻪ‪ .‬ﻭﻻ ﰲ ﻭﺳﻂ ﺍﻟﻨﻬﺎﺭ‪ .‬ﺇﻥ ﻛﺎﻥ ﳝﻜﻦ‪ .‬ﻻ ﺗﺴﺘﺤﻢ ﻛﻞ ﻳـﻮﻡ‪ .‬ﻭﻟـﻴﻜﻦ ﻭﻗـﺖ‬
‫ﲪﻴﻤﻚ ﺃﻳﺘﻬﺎ ﺍﳌﺮﺃﺓ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻌﺎﺷﺮﺓ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪.‬‬
‫ﺖ ﻣﺆﻣﻨﺔ ﺃﻥ ﻬﺗﺮﰊ ﻣﻦ ﺍﻟﻔﻀﻮﻝ ﺑﻜﻞ ﻧﻮﻉ‪ .‬ﻭﻣﻦ ﻛـﻞ‬ ‫ﻚ ﺇﻥ ﻛﻨ ِ‬‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﳚﺐ ﻋﻠﻴ ِ‬
‫ﻚ ﺍﳊﺮﺏ‪.‬‬ ‫ﻧﻈﺮ ﺃﻋﲔ ﻛﺜﲑﺓ ‪ ...‬ﺍﻗﻄﻌﻲ ﻋﻨ ِ‬
‫ﻚ ‪ ...‬ﺇﻥ‬
‫ﺖ ﻣﺆﻣﻨﺔ ﻻ ﺳﻴﻤﺎ ﻣﻊ ﺯﻭﺟـ ِ‬ ‫ﻋﺎﺷﺮﹰﺍ‪ ) :‬ﺗﻜﻤﻠﺔ (‪ :‬ﰲ ﻛﻞ ﺷﻲﺀ ﺇﻥ ﻛﻨ ِ‬
‫ﻚ ﻭﳚﺪﻑ ﻋﻠﻰ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻳﺮﺙ ﺍﻟﻠﻌﻨﺔ ﻣـﻦ‬ ‫ﻛﺎﻥ ﻣﺆﻣﻨﹰﺎ ﺃﻭ ﻏﲑ ﻣﺆﻣﻦ‪ .‬ﻟﺌﻼ ﻳﺘﺸﻜﻚ ﻣﻦ ﺃﺟﻠ ِ‬
‫ﺍﻟﻠﱠﻪ ‪ ...‬ﻓﺈﻥ ﻛﺎﻥ ﺯﻭﺟﻚ ﻣﺆﻣﻨﹰﺎ ﻣﻀﻄﺮﹰﺍ ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﻜﺘﺐ‪ .‬ﻭﻳﻘﻮﻝ ﻛﻼﻡ ﺍﳊﻜﻤﺔ ﺍﳌﻜﺘﻮﺏ‬
‫ﻫﻜﺬﺍ ﺇﻥ ﺍﻟﺴﻜﻦ ﰲ ﺍﻟﱪﻳﺔ‪ .‬ﺧﲑ ﻣﻦ ﺍﻟﺴﻜﻦ ﻣﻊ ﺍﻣﺮﺃﺓ ﻃﻮﻳﻠﺔ ﺍﻟﻠﺴﺎﻥ ﺣﺮﻭﻧﺔ ‪...‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﺃﻧﱳ ﺃﻳﺘﻬﺎ ﺍﻟﻨﺴﺎﺀ ﺍﻇ ِﻬ ْﺮ ﹶﻥ ﺧﺪﻣﺘﻜﻦ ﻟﻠﱠﻪ ﺑﺎﳊﺸﻤﺔ ﻭﺍﻟﻮﺩﺍﻋﺔ ﻟﺘـﺮﺩَﻋﻦ‬
‫ﻭﺗﺮﺩﺩﻥ ﲨﻴﻊ ﺍﳋﺎﺭﺟﲔ ﺇﱃ ﺍﻹﳝﺎﻥ ﺫﻛﻮﺭﹰﺍ ﻛﺎﻧﻮﺍ ﺃﻭ ﺇﻧﺎﺛﹰﺎ‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﻭﺇﻥ ﻛﻨﺎ ﻳﺎ ﺇﺧﻮﺗﻨﺎ ﻭﺃﻭﻻﺩﻧﺎ ﻭﺃﻋﻀﺎﺋﻨﺎ ﺃﺩﺑﻨﺎﻛﻢ ﺑﺎﻟﻴﺴﲑ ﻣﻦ ﺍﻟﺘﻌﻠـﻴﻢ‬
‫ﻓﺄﻧﺘﻢ ﺣﻜﻤﺎﺀ ﺳﻠﻮﺍ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺬﻱ ﻟﻠﺴﲑﺓ ﺍﳉﻠﻴﻠﺔ ﻟﺘﻌﺮﻓﻮﻫﺎ ﻓﺈﻥ ﻬﺑﺎ ﳝﻜﻦ ﺍﻟﺘﻘـﺮﺏ‬
‫ﺇﱃ ﻣﻠﻜﻮﺕ ﺍﻟﻠﱠﻪ ﺭﺑﻨﺎ‪ .‬ﻭﺗﺮﺿﻮﻩ ﻭﺗﺴﺮﳛﻮﻥ‪.‬‬

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‫ﻷﺟﻞ ﺍﻷﺳﺎﻗﻔﺔ ﻭﺍﻟﻘﺴﻮﺱ ﻭﺍﻟﺸﻤﺎﻣﺴﺔ‬

‫ﻳﻨﻘﺴﻢ ﺇﱃ ﺳﺒﻌﺔ ﻭﲬﺴﲔ ﺑﺎﺑﹰﺎ‬

‫ﺃﻭ ﹰﻻ‪ :‬ﻫﻜﺬﺍ ﲰﻌﻨﺎ ﻣﻦ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻷﺟﻞ ﺍﻷﺳﺎﻗﻔﺔ ﳚﺐ ﻟﻠﺮﺍﻋـﻲ ﺍﻟـﺬﻱ‬
‫ﳚﻠﺴﻮﻧﻪ ﺃﺳﻘﻔﹰﺎ ﻟﻠﻜﻨﺎﺋﺲ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ .‬ﺃﻥ ﻳﻜﻮﻥ ﺑﻼ ﻟﻮﻡ ﻭﻻ ﻋﻠﺔ ‪ ...‬ﻳﻜﻮﻥ ﻃﺎﻫﺮﹰﺍ ﻣـﻦ‬
‫ﻛﻞ ﻇﻠﻢ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﻜﻮﻥ ﻋﻤﺮﻩ ﺃﻗﻞ ﻣﻦ ﲬﺴﲔ ﺳﻨﺔ‪ .‬ﻟﻜﻲ ُﻳﻘﺎﻡ ﻋﻠﻰ ﺑﻴﺘﻪ ﺟﻴﺪﹰﺍ‪ .‬ﻗﺪ ﻫﺮﺏ‬
‫ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﺼﺒﺎ ﻭﺍﻷﺑﺎﻃﻴﻞ ﺍﻟﱪﺍﻧﻴﺔ ﻭﻳﻜﻮﻥ ﻃﺎﻫﺮﹰﺍ ﻣﻦ ﺍﻟﻜﻔﺮ ﺍﻟﺬﻱ ﺑﻪ ﻳﺆﺗﻰ ﻋﻠﻰ ﻛﺜﲑﻳﻦ‪.‬‬
‫ﻣﻦ ﺟﻬﺔ ﻗﻮﻡ ﻣﻦ ﺍﻷﺧﻮﺓ ﺍﻟﻜﺬﺑﺔ ‪ ...‬ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﰲ ﺍﻹﳒﻴﻞ‪ .‬ﺃﻥ ﻛﻞ‬
‫ﻛﻠﻤﺔ ﺭﺩﻳﺌﺔ ﻳﻘﻮﳍﺎ ﺇﻧﺴﺎﻥ ﻳُﺠﺎﻭﺏ ﻋﻨﻬﺎ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ .‬ﻭﺃﻥ ﺑﻜﻼﻣﻚ ﺗﱪﺭ‪ .‬ﻭﺑﻜﻼﻣﻚ ﳛﻜﻢ‬
‫ﻋﻠﻴﻚ ‪ ...‬ﻭﻟﻴﻜﻦ ﺃﻳﻀﹰﺎ ﺇﻥ ﺇﻣﻜﻨﻪ ﳑﺘﻠﺌﹰﺎ ﻣﻦ ﻛﻞ ﻋﻠﻢ‪ .‬ﻭﻳﻜﻮﻥ ﺃﺩﻳﺒﹰﺎ ﺩﺭﺏ ﺍﻟﻠﺴﺎﻥ ﻟﻪ ﺣـﺪ‬
‫ﺍﻟﻘﺎﻣﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﻮﺿﻊ ﺃﻭ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺬﻱ ﺟﻌﻞ ﻋﻠﻴﻪ ﺻﻐﲑﹰﺍ‪ .‬ﻭﱂ ﻳﻮﺟﺪ ﺇﻧﺴـﺎﻥ ﻛـﺒﲑ‬
‫ﺍﻟﺴﻦ‪ .‬ﻳﺸﻬﺪ ﻟﻪ ﺑﺄﻧﻪ ﺣﻜﻴﻢ ﻟﻴﺠﻠﺲ ﻋﻠﻰ ﺍﻷﺳﻘﻔﻴﺔ‪ .‬ﺑﻞ ﻭﺟﺪﻭﺍ ﺇﻧﺴﺎﻧﹰﺎ ﻧﺎﻗﺼﹰﺎ ﰲ ﺳﻨﻪ‪ .‬ﻋﻦ‬
‫ﺍﳊﺪ ﻭﻳُﺸﻬﺪ ﻟﻪ ﻣﻦ ﺍﻟﺴﺎﻛﻨﲔ ﻣﻌﻪ‪ .‬ﻓﺈﻧﻪ ﻳﺴﺘﺤﻖ ﺍﻷﺳﻘﻔﻴﺔ‪ .‬ﻭﺇﻥ ﺃﻇﻬﺮ ﻣﻦ ﺷﺒﻮﺑﻴﺘﻪ ﺃﻓﻌـﺎﻝ‬
‫ﺍﻟﺸﻴﻮﺥ ﺑﺒﺸﺎﺷﺔ ﻭﺗﺮﺗﻴﺐ‪ .‬ﻓﻬﺬﺍ ﳚﺐ ﺃﻥ ﲡﺮﺑﻮﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻛﻤﺎ ﺷﻬﺪﻭﺍ ﻟﻪ ﺑﻪ ﻓﻠﻴﻘﺴـﻤﻮﻩ‬
‫ﺑﺴﻼﻡ ‪ ...‬ﻷﻥ ﺳﻠﻴﻤﺎﻥ ﻣﻠﻚ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻫﻮ ﺍﺑﻦ ﺍﺛﲏ ﻋﺸﺮ ﺳﻨﺔ ﻭﻳﻮﺷﻴﺎ ﻣﻠﻚ ﻭﻫﻮ‬
‫ﺍﺑﻦ ﲦﺎﻥ ﺳﻨﲔ ﺑﻌﺪﻝ‪ .‬ﻫﻜﺬﺍ ﻳﺆﺍﺵ ﺭﺃﺱ ﻋﻠﻰ ﺍﻟﺸﻌﺐ ﻭﻫﻮ ﺍﺑﻦ ﺳﺒﻊ ﺳـﻨﲔ‪ .‬ﻭﺇﻥ ﻛـﺎﻥ‬
‫ﺻﻐﲑﹰﺍ ﺃﻭ ﻛﺒﲑﹰﺍ ﻓﻠﻴﻜﻦ ﻣﺘﻮﺍﺿﻌﹰﺎ ﻫﺎﺩﻳﹰﺎ ﻟﻠﺮﺏ ‪ ..‬ﻷ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳﻘﻮﻝ ﻣﻦ ﻓﻢ ﺇﺷﻌﻴﺎﺀ ﺍﻟﻨﱯ‪ :‬ﻋﻠـﻰ‬
‫ﻣَﻦ ﺃﻧﻈﺮ ﺇ ﱠﻻ ﻋﻠﻰ ﺍﳌﺘﻮﺍﺿﻌﲔ ﺍﻟﺒﺎﺷﲔ ﺍﳌﺮﺗﻌﺪﻳﻦ ﻣﻦ ﺃﻗﻮﺍﱄ ﰲ ﻛﻞ ﺯﻣﺎﻥ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻘـﻮﻝ‬
‫ﺍﻹﳒﻴﻞ‪ :‬ﻃﻮﰉ ﻟﻠﻮﺩﻋﺎﺀ ﻓﺈﻬﻧﻢ ﻳﺮﺛﻮﻥ ﺍﻷﺭﺽ‪ .‬ﻭﻟﻴﻜﻦ ﺭﺣﻮﻣﹰﺎ‪ .‬ﻓﺈﻧﻪ ﻳﻘﻮﻝ‪ :‬ﻃﻮﰉ ﻟﻠﺮﲪـﺎﺀ‬
‫ﻓﺈﻬﻧﻢ ﻳﺮﲪﻮﻥ ‪ ..‬ﻭﻟﻴﻜﻦ ﺫﺍ ﺳﻼﻣﺔ‪ .‬ﻓﺈﻧﻪ ﻳﻘﻮﻝ‪ :‬ﻃﻮﺑﺎﻫﻢ ﺍﻟﺼﺎﳊﲔ‪ .‬ﻓﻬﻢ ﺃﺑﻨﺎﺀ ﺍﻟﻠﱠﻪ ﻳﺪﻋﻮﻥ‪.‬‬
‫ﻭﺗﻜﻮﻥ ﺳﺮﻳﺮﺗﻪ ﺣﺴﻨﺔ ﻃﺎﻫﺮﺓ ﻣﻦ ﻛﻞ ﺷﺮ ﻭﻇﻠﻢ ‪ ....‬ﻓﺈﻧﻪ ﻳﻘﻮﻝ ﻃﻮﺑﺎﻫﻢ ﺍﻟﻨﻘﻴﺔ ﻗﻠـﻮﻬﺑﻢ‪.‬‬
‫ﻓﺈﻬﻧﻢ ﻳﻌﺎﻳﻨﻮﻥ ﺍﻟﻠﱠﻪ ﻭﻳﻜﻮﻥ ﺻﺒﻮﺭﹰﺍ‪ .‬ﻗﺎﺋﻤﹰﺎ ﺑﻜﻞ ﺭﺗﺒﺔ‪ .‬ﻻ ﻳﻘﻠﻖ ﻭﻻ ﻳﺴﻜﺮ‪ .‬ﻭﻻ ﻳﺒﻜﺖ ﺑـﻞ‬
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‫ﻳﻜﻮﻥ ﺭﺅﻭﻓﹰﺎ ‪ ..‬ﻭﻻ ﻳﻜﻮﻥ ﺣﺮﻭﻧﹰﺎ ﻭﻻ ﳛﺐ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﺣـﺪﻳﺚ ﺍﻟـﺪﺧﻮﻝ ﺇﱃ ﺍﻹﳝـﺎﻥ‬
‫ﻭﻻ ﻳﻜﻮﻥ ﻣﻌﺠﺒﹰﺎ ﺑﻨﻔﺴﻪ ﻓﻴﻘﻊ ﰲ ﻓﺦ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻷﻥ ﻣَﻦ ﻳﺮﺗﻔﻊ ﻳﺘﻀـﻊ‪ .‬ﻓﻴﺠـﺐ ﻋﻠـﻰ‬
‫ﻼ‬‫ﻼ ﻻﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ) ﻭﺍﻣﺮﺃﺗﻪ ﱂ ﺗﻜﻦ ﻗﺪ ﺗﺰﻭﺟﺖ ﺑﻌ ﹰ‬ ‫ﺍﻷﺳﻘﻒ ﺃﻥ ﻳﻜﻮﻥ ﻫﻜﺬﺍ‪ .‬ﻭﻳﻜﻮﻥ ﺑﻌ ﹰ‬
‫ﺁﺧﺮ ﻗﺒﻠﻪ ( ﻭﻳﻬﺘﻢ ﺑﺒﻴﺘﻪ ﺟﻴﺪﹰﺍ‪ .‬ﻭﻳﻜﻮﻥ ﻣﺘﺰﻳﻨﹰﺎ ﺑﺎﻹﳝﺎﻥ ﻫﺎﺩﺋﹰﺎ ﻋﻔﻴﻔﹰﺎ ﻭﻟﻪ ﺍﻣﺮﺃﺓ ﻣﺆﻣﻨﺔ ﻫﺎﺩﺋﺔ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﺃﻭﻻﺩ ﻓﻠﻴﻨﻈﺮ ﺇﻥ ﻛﺎﻥ ﺃﻫﻞ ﺑﻴﺘﻪ ﻳﻄﻴﻌﻮﻧﻪ ﲞﻮﻑ ﻭﺍﺳﺤﻴﺎﺀ ﻭﺇﻥ ﻛـﺎﻥ ﺃﻗﺎﺭﺑـﻪ‬
‫ﺑﺎﳉﺴﺪ ﻣﻘﺎﻭﻣﲔ ﻟﻪ ﺃﻭ ﻏﲑ ﺭﺍﺿﲔ ﻋﻨﻪ‪ .‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﳋﺎﺭﺟﻮﻥ ﻣﻦ ﺑﻴﺘﻪ ﻣُﻄـﻴﻌﲔ ﻟـﻪ؟‬
‫ﻭﳚﺐ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﺑﻼ ﻋﻴﺐ ﰲ ﺃﻣﻮﺭ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻷﻧﻪ ﻣﻜﺘﻮﺏ ﺃﻥ ﻳﺴﺘﻘﺼﻲ ﻋﻦ ﻣَـﻦ‬
‫ﳚﻠﺴﻮﻧﻪ ﻛﺎﻫﻨﹰﺎ‪ .‬ﺇﻥ ﻛﺎﻥ ﺑﻼ ﻋﻴﺐ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﺫﺍ ﻏﻀﺐ‪ .‬ﻓﺈﻥ ﺍﳊﻜﻤﺔ ﺗﻘﻮﻝ ﺃﻥ ﺍﻟﻐﻀﺐ‬
‫ﻳﻬﻠﻚ ﺍﳊﻜﻤﺎﺀ‪ .‬ﻭﻳﻜﻮﻥ ﺃﻳﻀﹰﺎ ﺭﺣﻮﻣﹰﺎ ﳏﺒﹰﺎ‪ .‬ﻷﻥ ﺍﻟﺮﺏ ﻳﻘﻮﻝ ﻬﺑﺬﺍ ﻳﻌﻠﻢ ﻛﻞ ﺃﺣـﺪ ﺃﻧﻜـﻢ‬
‫ﺗﻼﻣﻴﺬﻱ ‪ ...‬ﺇﺫﺍ ﺃﺣﺐ ﺑﻌﻀﻜﻢ ﺑﻌﻀﹰﺎ ﻭﻳﻜﻮﻥ ﻣﺴﺘﻘﻴﻤﹰﺎ ﳏﺴﻨﹰﺎ ﻟﻸﺭﺍﻣﻞ ﳏﺒﹰﺎ ﻟﻠﻐﺮﺑﺎﺀ‪ .‬ﻭﻣﻌﻴﻨﹰﺎ‬
‫ﻭﻣﻮﻗﺮﹰﺍ‪ .‬ﻭﺟﻴﺪ ﺍﻟﺘﺪﺑﲑ ﻭﻋﺎﺭﻓﹰﺎ ﲟَﻦ ﻳﺴﺘﺤﻖ ﻛﺮﺍﻣﺔ ﻛﺜﲑﺓ‪ .‬ﻫﺬﺍ ﰲ ﺍﻟﺼﺪﻗﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﲦـﺔ‬
‫ﺍﻣﺮﺃﺓ ﺗﻘﺪﺭ ﻋﻠﻰ ﻣﺎ ﻳﻜﻔﻴﻬﺎ ﻣﻦ ﺣﻮﺍﺋﺞ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺃﺧﺮﻯ ﻟﻴﺴﺖ ﺃﺭﻣﻠﺔ‪ .‬ﻭﻫﻰ ﻋـﺎﺟﺰﺓ‬
‫ﻋﻤﱠﺎ ﲢﺘﺎﺟﻪ ﻷﺟﻞ ﻣﺮﺽ ﺃﻭ ﻷﺟﻞ ﺗﺮﺑﻴﺔ ﺃﻭﻻﺩ‪ .‬ﺃﻭ ﻷﺟﻞ ﺿﻌﻒ ﻗﻮﺓ ﻳﺪﻳﻬﺎ‪ .‬ﻓﻠﺘﻌﻂ ﻫـﺬﻩ‬
‫ﺍﻟﺼﺪﻗﺔ ﺑﺎﻷﻛﺜﺮ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻭﺍﺣﺪ ﻗﺪ ﺃﻧﻔﻖ ﻣﺎﻟﻪ ﺭﺩﻳﺌﹰﺎ ﺃﻭ ﺳﻜﲑﹰﺍ‪ .‬ﺃﻭ ﻛﺴﻼﻧﹰﺎ ﻭﻳﻀﻴﱢﻖ ﻋﻠﻰ‬
‫ﺍﻷﺭﺍﻣﻞ ﲟﺎ ﻳﺄﺧﺬﻩ‪ .‬ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﺴﺘﺤﻖ ﺃﻥ ﻳُﻌﺎﻥ‪ .‬ﻭﻻ ﻳﺴﺘﺤﻖ ﻛﻨﻴﺴﺔ ﺍﻟﻠﱠﻪ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻜﺘﺎﺏ‬
‫ﻷﺟﻞ ﺍﻟﺬﻳﻦ ﻫﻢ ﻫﻜﺬﺍ‪ ،‬ﺇﻥ ﺍﻟﻜﺴﻼﻥ ﳜﺒﺊ ﻳﺪﻳﻪ ﰲ ﺣﻀﻨﻪ‪ .‬ﻭﻻ ﳝﻜﻨﻪ ﺃﻥ ﻳﺮﺩﳘﺎ ﺇﱃ ﻓﻤﻪ‪.‬‬
‫ﻭﺃﻳﻀﹰﺎ ﺍﻟﻜﺴﻼﻥ ﻋﺎﻧﻖ ﻳﺪﻳﻪ ﻭﺃﻛﻞ ﳊﻤﻪ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻭﻛﻞ ﺳﻜﲑ ﺯﺍ ٍﻥ ﻳﻔﺘﻘﺮ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﻛﻞ ﻧﻮﱠﺍﻡ ﻳﻠﺒﺲ ﺍﻟﺜﻮﺏ ﺍﻟﺒﺎﱄ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﻳﻘﻮﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺇﺫﺍ ﺟﻌﻠﺖ ﻋﻴﻨﻴﻚ ﻟﻠﻜﺆﻭﺱ ﻭﺍﻷﻗﺪﺍﺡ ﻓﺈﻧﻚ ﺃﺧﲑﹰﺍ‬
‫ﲤﺸﻲ ﻋﺮﻳﺎﻧﹰﺎ ﺑﺎﳊﻘﻴﻘﺔ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺇﻥ ﺍﻟﻜﺴﻼﻥ ﺃﺏ ﺍﻟﻐﻼﺀ‪.‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﻭﻟﻴﻜﻦ ﺍﻷﺳﻘﻒ ﻻ ﳛﺎﰊ ﻭﻻ ﳛﺘﺸﻢ ﻣﻦ ﻏـﲏ ﻭﻻ ﻳﻠـﲔ ﻟـﻪ‪ .‬ﺣـﲔ‬
‫ﻳﻨﺴﻰ ﺍﻟﻔﻘﲑ ﺃﻭ ﻳﻈﻠﻤﻪ‪ .‬ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﳌﻮﺳﻰ ﻻ ﺗﺄﺧﺬ ﺑﻮﺟﻪ ﺍﻟﻐـﲏ ﰲ ﺍﳊﻜـﻢ‪ .‬ﻭﻻ ﺗـﺮﺣﻢ‬
‫ﺍﻟﻔﻘﲑ ﰲ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻓﺈﻥ ﺍﳊﻜﻢ ﻟﻠﺮﺏ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺗﺴﻌﻰ ﺑﺎﳊﻘﻴﻘﺔ ﰲ ﻃﻠﺐ ﺍﳊﻖ‪.‬‬
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‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﻟﻴﻨﻞ ﺍﻷﺳﻒ ﻃﻌﺎﻣﻪ ﻭﺷﺮﺍﺑﻪ ﳊﻴﺎﺗﻪ ﺑﻘﺪﺭ ﻣﺎ ﻳﻜﻔﻴﻪ‪ .‬ﺣﱴ ﻻ ﻳﺘﻮﺍﱏ ﰲ ﺗﻌﻠﻴﻢ‬
‫ﻏﲑ ﺍﳌﺘﻌﻠﻤﲔ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﻛﺜﲑ ﺍﻟﻨﻔﻘﺔ‪ .‬ﻭﻻ ﺗﺎﺋﻬﹰﺎ‪ .‬ﻭﻻ ﺗﻜﻮﻥ ﺳﲑﺗﻪ ﺍﻟﺘﻠﺬﺫ‪ .‬ﻭﻻ ﻳﺄﻛﻞ ﺷﻴﺌﹰﺎ‬
‫ﳐﺘﺎﺭﹰﺍ‪...‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﻭﻟﻴﻜﻦ ﺍﻷﺳﻘﻒ ﺑﻼ ﺷﺮ ﻭﻳﻜﻮﻥ ﺣﻲ ﺍﻟﻘﻠﺐ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻳﻌﻠﹼﻢ ﰲ ﻛﻞ ﻭﻗﺖ‪.‬‬
‫ﻭﻳﺘﻠﻮ ﻭﻳﺪﺭﺱ ﰲ ﻛﺘﺐ ﺍﻟﻠﱠﻪ ﻭﻳﺘﺄﻣﻞ ﺍﻟﻔﺼﻮﻝ‪ .‬ﻟﻜﻲ ﻳﻔﺴﺮ ﺍﻟﻜﺘﺐ ﺑﺘﻤﻴﻴﺰ ﻭﻳﻔﺴﺮ ﺍﻹﳒﻴـﻞ‪.‬‬
‫ﻭﻳﺘﺮﺟﻢ ﺍﻟﻨﺎﻣﻮﺱ ﻭﺍﻷﻧﺒﻴﺜﺎﺀ‪ .‬ﻭﻳﻮﻓﻖ ﺗﻔﺴﲑ ﺍﻟﻨﺎﻣﻮﺱ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻣﻊ ﺍﻹﳒﻴﻞ‪.‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﻗﺎﻝ ﺍﻟﺮﺏ ﻓﺘﺸﻮﺍ ﺍﻟﻜﺘﺐ ﻓﺈﻬﻧﺎ ﺗﺸﻬﺪ ﱄ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺃﻥ ﻣﻮﺳﻰ ﻛﺘـﺐ ﻣـﻦ‬
‫ﺃﺟﻠﻲ‪.‬‬
‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﻭﻟﻴﻜﻦ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﳝﻴﺰ ﺟﻴـﺪﹰﺍ ﺍﻟﻨـﺎﻣﻮﺱ ﺍﳊﻘﻴﻘـﻲ ﻣـﻦ ﺍﻟﻨـﺎﻣﻮﺱ‬
‫ﺍﻟﺜﺎﱐ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﻛﻤﺎ ﻳﺜﺒﺖ ﻣﺎ ﻫﻮ ﺍﻟﻨﺎﻣﻮﺱ ﻋﻨﺪ ﺍﳌﺆﻣﻨﲔ ﻭﻣﺎ ﻫﻰ ﺍﻟﺮﺑﺎﻃـﺎﺕ ﺍﻟـﱵ‬
‫ﻟﻠﻨﺎﻣﻮﺱ ﺍﻟﺜﺎﱐ ﻋﻨﺪ ﻏﲑ ﺍﳌﺆﻣﻨﲔ ﻟﻜﻲ ﻻ ﻳﻜﻮﻥ ﺃﺣﺪ ﲢﺖ ﺍﻟﺮﺑﺎﻃﺎﺕ‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﺍﻫﺘﻢ ﺑﺎﻟﻜﻼﻡ ﻳﺎ ﺃﺳﻘﻒ‪ .‬ﺇﻥ ﻛﻨﺖ ﺗﻘﺪﺭ ﺃﻥ ﺗﻔﺴـﺮ ﻓﻔﺴـﺮ ﻛـﻞ‬
‫ﻛﻼﻡ ﺍﻟﻜﺘﺐ‪ .‬ﺍﺷﺒﻊ ﺷﻌﺒﻚ ﻭﺃﺭﻭﻩ ﻣﻦ ﻧﻮﺭ ﺍﻟﻨﺎﻣﻮﺱ ﻓﻴﻜﻮﻥ ﻣﻦ ﺫﻟﻚ ﻏﻨﻴـﹰﺎ ﻣـﻦ ﻛﺜـﺮﺓ‬
‫ﺗﻌﺎﻟﻴﻤﻚ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﻗﺎﻝ ﺍﻟﺮﺏ ﺍﺳﺘﻀﻴﺌﻮﺍ ﺑﻨﻮﺭ ﺍﳌﻌﺮﻓﺔ ﻣﺎﺩﺍﻡ ﺍﻟﻮﻗﺖ ﻣﻌﻜﻢ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ :‬ﻟﻴﻜﻦ ﺍﻷﺳﻘﻒ ﻏﲑ ﳏﺐ ﻟﻠﺮﺑﺢ ﺍﻟﻔﺎﺿﺢ‪ .‬ﻻ ﺳﻴﻤﺎ ﻣـﻊ ﺍﳌﺨـﺎﻟﻔﲔ‬
‫ﻟﺌﻼ ﻳُﻘﺮﻑ ﺃﻭ ﻳﻘﺮﻑ ﻫﻮ ﺃﺣﺪﹰﺍ‪ .‬ﻭﻻ ﳛﺐ ﺍﻟﻨﺼﻴﺐ ﺍﻷﻛﱪ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﻣﻐﺘﺼﺒﹰﺎ ﻭﻻ ﳏﺒـﹰﺎ‬
‫ﻟﻸﻏﻨﻴﺎﺀ ﻭﻻ ﻣﺒﻐﻀﹰﺎ ﻟﻠﻔﻘﺮﺍﺀ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﺻﺎﺣﺐ ﻭﻗﻴﻌﺔ‪ .‬ﻭﻻ ﻳﺸﻬﺪ ﺑـﺎﻟﺰﻭﺭ‪ .‬ﻭﻻ ﻳﻜـﻮﻥ‬
‫ﻏﻀﻮﺑﹰﺎ ﻭﻻ ﺣﺮﻭﻧﹰﺎ‪ .‬ﻭﻻ ﳏﺒﹰﺎ ﻟﻠﻜﺜﺮﺓ‪ .‬ﻭﻻ ﻳﻨﺸﻐﻞ ﺑﺄﻣﻮﺭ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻭﻻ ﻳﻜﻔـﻞ ﺃﺣـﺪﹰﺍ‪.‬‬
‫ﻭﻻ ﻳﺸﺎﺭﻙ ﺍﻟﻜﻼﻡ‪ .‬ﻷﺟﻞ ﺃﺣﻜﺎﻡ ﻗﻨﻴـﺔ‪ .‬ﻭﻻ ﻳﻜـﻮﻥ ﳏﺒـﹰﺎ ﻟﻠﺮﺋﺎﺳـﺔ ﻭﻻ ﺫﺍ ﻗﻠـﺒﲔ‪.‬‬
‫ﻭﻻ ﺫﺍ ﻟﺴﺎﻧﲔ‪ .‬ﻭﻻ ﲰﺎﻋﹰﺎ ﻭﻻ ﻭﻗﺎﻋـﹰﺎ ﻭﻻ ﻣﺮﺍﺑﻴـﹰﺎ ‪ ...‬ﻭﻻ ﳝﻀـﻲ ﺇﱃ ﺃﻋﻴـﺎﺩ ﺍﻷﻣـﻢ‬
‫ﻭﻻ ﻳﻠﺘﻔﺖ ﺇﱃ ﻋﻮﺍﺋﺪ ﺑﺎﻃﻠﺔ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﻣﺸﺘﻬﻴﹰﺎ‪ .‬ﻭﻻ ﳏﺒﹰﺎ ﻟﻠﺪﻧﻴﺎ‪ .‬ﻷﻥ ﻫﺬﻩ ﻛﻠﻬﺎ ﺃﻋـﺪﺍﺀ‬
‫ﺍﻟﻠﱠﻪ ﻭﺷﺮﻛﺎﺀ ﺍﻟﺸﻴﺎﻃﲔ ‪ ...‬ﻟﻴﻮﺻﻲ ﺍﻷﺳﻘﻒ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﺑﺜﺒـﺎﺕ ﻭﻳُﻌﻀﱢـﺪﻫﻢ ﻟﻴﻜﻮﻧـﻮﺍ‬
‫ﻣﺘﺸﺒﻬﲔ ﺑﻪ ‪...‬‬
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‫ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ :‬ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﳌﻮﺳﻰ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻳﺼﲑﻭﻫﻢ ﺧﺎﺋﻔﲔ ﻣﻦ ﳒﺎﺳﺘﻬﻢ‪.‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ :‬ﻭﻟﻴﻜﻦ ﺃﻳﻀﹰﺎ ﺣﻜﻴﻤﹰﺎ ﻣﺘﻮﺍﺿﻌﹰﺎ ﻭﻣُﻌﻠﱢﻤﹰﺎ ﲞﻮﻑ ﺍﻟﻠﱠﻪ ﺣﺴﻦ ﺍﻟﺴـﲑﺓ‪.‬‬
‫ﻭﻳﺰﺩﺭﻱ ﺑﻜﻞ ﺷﻮﺍﻫﺪ ﺍﻟﻌﺎﱂ‪ .‬ﻭﻛﻞ ﺷﻬﻮﺍﺕ ﺍﻷﻣﻢ‪.‬‬
‫ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪ :‬ﻭﻟﻴﻜﻦ ﻣﺘﻴﻘﻈﹰﺎ ﺟﻴﺪﹰﺍ ﺩﻗﻴﻖ ﺍﳊﺲ‪ .‬ﻟﻴﻌﺮﻑ ﺍﻟﺮﺩﻱﺀ ﻭﻳـﺘﺤﻔﱠﻆ ﻣﻨـﻪ‬
‫ﻭﻳﻜﻮﻥ ﺻﺪﻳﻘﹰﺎ ﻟﻜﻞ ﺃﺣﺪ‪ .‬ﻭﻛﻞ ﺍﳋﺼﺎﻝ ﺍﳊﺴﻨﺔ ﺍﻟﱵ ﰲ ﺍﻟﻨﺎﻣﻮﺱ‪ .‬ﻓﻠﻴﺘﺨﺬﻫﺎ ﺍﻷﺳـﻘﻒ‬
‫ﻟﻨﻔﺴﻪ‪ .‬ﻓﺈﻥ ﺍﻟﺮﺍﻋﻲ ﺇﺫﺍ ﺑﻌﺪ ﻋﻦ ﺍﻟﻈﻠﻢ ﻳﺴﺮ ﺗﻼﻣﻴﺬﻩ ﻭﻳﺆﻧﺴﻬﻢ ﺑﺴﺪﺍﺩﻩ ﻓﻴﻜﻮﻧﻮﺍ ﻣﺘﺸـﺒﻬﲔ‬
‫ﺑﺄﻋﻤﺎﻟﻪ ﺍﳊﺴﻨﺔ ﺑﺎﺳﺘﺤﻘﺎﻕ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﻫﻮﺷﻊ ﺍﻟﻨﱯ ﺇﻧﻪ ﻛﻤﺎ ﻳﻜﻮﻥ ﺍﻟﻜﺎﻫﻦ ﻛﺬﻟﻚ ﻳﻜـﻮﻥ‬
‫ﺍﻟﺸﻌﺐ‪.‬‬
‫ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‪ :‬ﰒ ﺃﻥ ﺭﺑﻨﺎ ﺍﻟﺼﺎﱀ ﺍﳌﺴﻴﺢ ﺇﳍﻨﺎ‪ .‬ﺍﺑﺘﺪﺃ ﺃﻭ ﹰﻻ ﺑﺎﻟﻌﻤﻞ‪ .‬ﰒ ﺑﺎﻟﺘﻌﻠﻴﻢ ﻛﻤـﺎ‬
‫ﻫﻮ ﻣﻜﺘﻮﺏ ﰲ ﻣﻮﺿﻊ ﻫﻜﺬﺍ ﻓﻴﻤﺎ ﺑﺪﺃ ﺍﳌﺴﻴﺢ ﻳَﻌﻤﻞ ﻭﻳُﻌﻠﱢﻢ‪.‬‬
‫ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ :‬ﻷﺟﻞ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﻭﻳُﻌﻠﱢﻢ‪ .‬ﻳـﺪﻋﻰ ﻋﻈﻴﻤـﹰﺎ ﰲ‬
‫ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﳚﺐ ﻋﻠﻴﻜﻢ ﻳﺎ ﺃﺳﺎﻗﻔﺔ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﺭﻗﺒﺎﺀ ﻋﻠﻰ ﺍﻟﺸﻌﺐ‪ .‬ﻓﺈﻥ ﺭﻗﻴـﺒﻜﻢ‬
‫ﺃﻧﺘﻢ ﻫﻮ ﺍﳌﺴﻴﺢ ﻭﻛﻮﻧﻮﺍ ﺃﻳﻀﹰﺎ ﺭﻗﺒﺎﺀ ﺻﺎﳊﲔ ﻟﺸﻌﺐ ﺍﻟﻠﱠﻪ ﻟﻴﺒﺎﺭﻛﻜﻢ ﺍﻟﺮﺏ‪.‬‬
‫ﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻳﻘﻮﻝ ﺣﺰﻗﻴﺎﻝ ﺍﻟﻨﱯ‪ .‬ﻛﺄﻧﻪ ﻳﻜﻠﻢ ﻭﺍﺣﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻜﻢ‪ .‬ﻭﻳﻘﻮﻝ ﻟﻪ ﻳﺎ ﺍﺑﻦ‬
‫ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﺟﻌﻠﺘﻚ ﺭﻗﻴﺒﹰﺎ ﻟﺒﻴﺖ ﺇﺳﺮﺍﺋﻴﻞ ﺗﺴﻤﻊ ﻣﻦ ﻓﺎﻱ ﺍﻟﻜﻼﻡ ﻭﲢﻔﻈﻪ ﻭﺗﻨﺎﺩﻱ ﺑﻪ ﻣـﻦ‬
‫ﺟﻬﱵ‪ .‬ﰲ ﻗﻮﱄ ﳋﺎﻃﺊ ﺇﻧﻪ ﻣﻮﺗﹰﺎ ﳝﻮﺕ ﻓﺈﺫﺍ ﺃﻧﺖ ﱂ ﺗُﻜﻠﱢﻢ ﺍﳋﺎﻃﺊ ﻟﻴﺘﺤﻔﻆ ﻣﻦ ﺇﲦﻪ‪ .‬ﻓـﺬﺍﻙ‬
‫ﺍﳋﺎﻃﺊ ﳝﻮﺕ ﲞﻄﻴﺘﻪ ﻭﺩﻣﻪ ﺃﻃﻠﺒﻪ ﻣﻦ ﻳﺪﻳﻚ ﻭﺇﺫﺍ ﺃﻧﺖ ﻋﺮﻓﺖ ﺍﳋﺎﻃﺊ ﻟﻴﺘﺤﻔﻆ ﻣﻦ ﻣﻜـﺎﻥ‬
‫ﺍﻟﺴﻮﺀ ﻭﻳﺒﺘﻌﺪ ﻋﻨﻪ ﻓﻠﻢ ﻳﺒﺘﻌﺪ ﻓﺈﻥ ﺫﺍﻙ ﺍﳋﺎﻃﺊ ﳝﻮﺕ ﲞﻄﻴﺌﺘﻪ‪ .‬ﻭﺃﻧﺖ ﺗـﺮﺑﺢ ﻧﻔﺴـﻚ ‪...‬‬
‫ﻫﻜﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺳﻴﻒ ﺣﺮﺏ ‪ ...‬ﻭﻛﺎﻥ ﺍﻟﺸﻌﺐ ﻗﺪ ﺃﻗﺎﻡ ﺣﺎﺭﺳﹰﺎ ﻟﻴﺤﺮﺱ ‪ ...‬ﻭﺭﺃﻯ ﺍﳊﺎﺭﺱ‬
‫ﺍﻟﺴﻴﻒ ﺟﺎﻧﺒﹰﺎ ﻭﱂ ﻳﺒﺪﺃ ﻳﻌﻠﻤﻬﻢ‪ .‬ﻭﺗﺆﺧﺬ ﻧﻔﺲ‪ .‬ﻓﺘﻠﻚ ﺍﻟﻨﻔﺲ ﺗﺆﺧﺬ ﲞﻄﻴﺘﻬﺎ ﻭﺩﻣﻬﺎ ﺃﻃﻠﺒـﻪ‬
‫ﻣﻦ ﺍﳊﺮﺍﺱ ﻷﻬﻧﻢ ﱂ ﻳﻨﺬﺭﻭﻩ ﺑﺼﻮﺕ ﺍﻟﻘﺮﻥ ﻭﺇﺫﺍ ﺻ ّﻮﺕ ﺑﺎﻟﻘﺮﻥ ﻭﱂ ﳛﺘﺮﺱ ﺍﻟﺴﺎﻣﻊ‪ .‬ﻭﺟﺎﺀ‬
‫ﺍﻟﺴﻴﻒ ﻭﺃﺧﺬﻩ‪ ،‬ﻓﺪﻣﻪ ﻳﻜﻮﻥ ﻋﻠﻴﻪ‪ .‬ﻷﻧﻪ ﲰﻊ ﺻﻮﺕ ﺍﻟﻘﺮﻥ ﻭﱂ ﳛﺘﺮﺱ‪ .‬ﻭﺍﻟـﺬﻱ ﳛﺘـﺮﺱ‬
‫ﻳﻨﺠﻲ ﻧﻔﺴﻪ ‪ ...‬ﻭﺍﳊﺎﺭﺱ ﳛﻴﺎ ﻷﻧﻪ ﺻ ﱠﻮﺕ‪ .‬ﻭﺗﻔﺴﲑ ﻗﻮﻝ ﺍﻟﻨﱯ‪ :‬ﺍﻟﺴﻴﻒ ﻫﻮ ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ‪.‬‬
‫ﻭﺍﻟﺼﻮﺕ ﻫﻮ ﺍﻹﳒﻴﻞ ﻭﺍﳊﺎﺭﺱ ﻫﻮ ﺍﻷﺳﻘﻒ‪ ،‬ﺍﻟﺬﻱ ُﻳﻘﺎﻡ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻴـﻪ‬
‫ﺃﻥ ﻳُﺒﺸﱢﺮ ﻭﻳﺸﻬﺪ ﻭﻳُﺜﺒﱢﺖ ﺍﻟﻘﻮﻝ ﻷﺟﻞ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ .‬ﻭﺇﺫﺍ ﱂ ﺗﻮﺻﻮﺍ ﻳـﺎ ﺃﺳـﺎﻗﻔﺔ ﺍﻟﺸـﻌﺐ‪.‬‬
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‫ﻓﺨﻄﻴﺔ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﻓﻬﻰ ﻋﻠﻴﻜﻢ ‪ ...‬ﻓﻸﺟﻞ ﻫﺬﺍ ﻋﱢﻠﻤﻮﺍ َﻣﻦ ﻳﺴـﻠﻚ ﺑﻐـﲑ ﻋﻠـﻢ‪.‬‬
‫ﻭﺭﺩﻭﻫﻢ ﺑﺈﻋﻼﻥ ‪ ..‬ﻣَﻦ ﻫﻮ ﻏﲑ ﻋﺎﱂ ﻋﻠﹼﻤﻮﻩ ﻭﺍﻟﻌﺎﱂ ﺛﺒﱢﺘﻮﻩ‪ .‬ﻭﺍﻟﻀﺎﻟﻮﻥ ﺭﺩﻭﻫﻢ‪ .‬ﻭﺧﺎﻟﻄﻮﻫﻢ‬
‫ﻋﺪﺓ ﻣﺮﺍﺕ ﺭﲟﺎ ﻳﺸﻔﻮﺍ‪ .‬ﻭﻬﺑﺬﺍ ﻻ ﳜﻄﺌﻮﻥ ﻳﺎ ﺇﺧﻮﺗﻨﺎ ﺇﺫﺍ ﲰﻌﻮﺍ ﻛﻼﻣﻜﻢ ﺩﻓﻌﺎﺕ ﻛﺜﲑﺓ ‪...‬‬
‫ﻟﻌﻠﻬﻢ ﳛﺰﻧﻮﻥ ﻭﻳﻌﻤﻠﻮﻥ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳋﲑ‪ .‬ﻭﻟﻮ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻭﳝﻠﻮﺍ ﺍﻟﺴﻮﺀ‪ .‬ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺑﻔﻢ ﺍﻟﻨﱯ‪.‬‬
‫ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺇﺷﻬﺪ ﻬﺑﺎ ﻟﻌﻠﻬﻢ ﺇﺫﺍ ﲰﻌﻮﺍ ﻛﻼﻣﻚ ﻳﻜﻔﻮﺍ‪ .‬ﻭﻣﻮﺳﻰ ﻳﻘﻮﻝ ﻟﻠﺸﻌﺐ‪ :‬ﺇﲰﻊ ﻳـﺎ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺮﺏ ﺍﻟﻠﱠﻪ ﻭﺍﺣﺪ‪ .‬ﻭﺩﻓﻌﺎﺕ ﻛﺜﲑﺓ ﻗﺎﻝ ﺍﻟﺮﺏ ﰲ ﺍﻹﳒﻴﻞ ﻣَﻦ ﻟﻪ ﺃﺫﻧـﺎﻥ ﻟﻠﺴـﻤﻊ‬
‫ﻓﻠﻴﺴﻤﻊ ‪ ...‬ﻭﺍﳊﻜﻴﻢ ﺳﻠﻴﻤﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺍﲰﻊ ﻳﺎ ﺍﺑﲏ ﺗﻌﻠﻴﻢ ﺃﺑﻴﻚ‪ .‬ﻭﻻ ﺗﺮﻓﺾ ﻭﺻﻴﺔ ﺃﻣـﻚ‪.‬‬
‫ﻭﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﱂ ﻳﺴﻤﻌﻮﺍ‪ .‬ﻭﺍﻷﺧﺮ ﺍﻟﺬﻳﻦ ﻇﻨﻮﺍ ﺃﻬﻧﻢ ﲰﻌﻮﺍ‪ .‬ﺻﺎﺭﻭﺍ ﻏﲑ ﺳﺎﻣﻌﲔ‪ .‬ﻭﺭﻓﻀﻮﺍ‬
‫ﺍﻟﻠﱠﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻮﺣﻴﺪ ﺍﳊﻖ‪ .‬ﻭﺟﺬﺑﻮﺍ ﺃﻧﻔﺴﻢ ﺇﱃ ﺍﳌﺬﺍﻫﺐ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﺍﳍﻼﻙ ‪ ...‬ﻫـﺬﻩ ﺍﻟـﱵ‬
‫ﺳﻨﺘﻜﻠﱠﻢ ﻋﻨﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺍﻋﻠﻤﻮﺍ ﻫﺬ ﻳﺎ ﺃﺣﺒﺎﺀ ﺃﻥ ﺍﻟﺬﻳﻦ ﺗﻌﻤﱠﺪﻭﺍ ﺑِﺎﺳﻢ ﺭﺑﻨـﺎ ﻳﺴـﻮﻉ‬
‫ﺍﳌﺴﻴﺢ ﻻ ﳚﺐ ﻋﻠﻴﻬﻢ ﺃﻥ ﳜﻄﺌﻮﺍ ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ‪ .‬ﻓﻠﻴﺲ ﻓﻴﻬﻢ ﺇﺭﺍﺩﺓ ﺃﻥ ﳜﻄﺌﻮﺍ ﻫﻜـﺬﺍ‪.‬‬
‫ﻣَﻦ ﻣﺎﺕ ﻣﻊ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﻓﻬﺬﺍ ﻳُﻌﺘﻖ ﻣﻦ ﺍﳋﻄﻴﺔ‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻧﺆﻣﻦ ﻳﺎ ﺇﺧﻮﺗﻨﺎ ﺃﻧﻪ ﺑﻌﺪ ﺃﻥ ﻳﺘﻌﻤﱠﺪ ﺍﻹﻧﺴﺎﻥ ﲟﻌﻤﻮﺩﻳﺔ ﺍﳊﻴﺎﺓ ﻓﻘﺪ‬
‫ﻭﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﻔﻌﻞ ﺃﻓﻌﺎﻝ ﺍﳌﺨﺎﻟﻔﲔ ﺍﻟﻄﻤﺜﺔ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻭﺍﻟﺬﻱ ﳜﻄﺊ ﺑﻌﺪ ﺍﳌﻌﻤﻮﺩﻳـﺔ ﺇﻥ ﱂ ﻳﻨـﺪﻡ ﻭﻳﺮﺟـﻊ ﻋـﻦ‬
‫ﺍﳋﻄﻴﺔ ﻓﺈﻧﻪ ﻳُﻄﺮﺡ ﰲ ﺍﻟﻌﺬﺍﺏ ﻭﺇﺫﺍ ﺭﻓﺾ ﻏﲑ ﺍﳌﺆﻣﻦ ﺃﺣﺪﹰﺍ‪ .‬ﻭﱂ ﻳﺸﺎﺭﻛﻬﻢ ﰲ ﳒﺎﺳـﺘﻬﻢ‪.‬‬
‫ﻓﻠﻴﻌﻠﻢ ﻫﺬﺍ ﺃﻧﻪ ﻣﻐﺒﻮﻁ ﻋﻨﺪ ﺍﻟﻠﱠﻪ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﰲ ﺍﻹﳒﻴﻞ ﺃﻳﻀﹰﺎ‪ .‬ﻃﻮﺑـﺎﻛﻢ ﺇﺫﺍ ﻋﻴﱠـﺮﻭﻛﻢ‬
‫ﻭﻃﺮﺩﻭﻛﻢ ﻭﻗﺎﻟﻮﺍ ﻋﻨﻜﻢ ﻛﻞ ﺳﻮﺀ ﻭﻛﺬﺏ ﻣﻦ ﺃﺟﻠﻲ ﺍﻓﺮﺣﻮﺍ ﻭﻬﺗﻠﻠﻮﺍ ﻓﺈﻥ ﺃﺟﺮﻛﻢ ﻋﻈﻴﻢ ﰲ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ‪...‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻭﺃﻳﻀﹰﺎ ﺇﺫﺍ ُﺟ ﱢِﺪﻑ ﻋﻠﻰ ﻭﺍﺣﺪ ﺑﺎﻟﻜﺬﺏ ﻓﻄﻮﺑﺎﻩ‪ .‬ﺗﻘﻮﻝ ﺍﻟﻜﺘﺐ‬
‫ﺍﳌﻘﺪﺳﺔ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﱂ ﻳُﺠﺮﱠﺏ‪ .‬ﻓﻠﻴﺲ ﻫﻮ ﻣﺼﻄﻔﻰ ﻋﻨﺪ ﺍﻟﻠﱠﻪ‪....‬‬
‫ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺇﺫﺍ ﻭّﺑﺦ ﺃﺣﺪ ﻋﻠﻰ ﺧﻄﻴﺔ ﻓﻌﻠـﻬﺎ‪ .‬ﻓـﺈﻥ ﻫـﺬﺍ ﻻ ﳝﺴـﻪ‬
‫ﻭﺣﺪﻩ‪ .‬ﺑﻞ ﻳﺄﰐ ﺑﺘﺠﺪﻳﻒ ﻋﻠﻰ ﺟﺴﺪ ﺍﻟﻜﻨﻴﺴﺔ ﻛﻠﻪ ﻭﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﺃﻣﱠـﺎ ﺍﻟـﺬﻱ ﻳﻔﻌـﻞ‬
‫ﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﻳﻘﻮﻝ ﺇﻬﻧﺎ ﺻﺎﳊﺔ ﻓﺈﻥ ﺍﻟﺮﺏ ﻳﻌﻴّﺮﻧﺎ‪ .‬ﺇﺫ ﻳﻘﻮﻝ ﺇﻬﻧﻢ ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻻ ﻳﻔﻌﻠﻮﻥ ﻭﻷﺟﻞ‬
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‫ﻫﺬﺍ ﺍﻟﺬﻳﻦ ﻳﻮﲞﻮﻥ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﻋﺎﺩﺍﻬﺗﻢ ﺍﻟﺴﻴﺌﺔ‪ .‬ﻓﺈﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﺃﻥ ﻳﺒﻌﺪﻫﻢ‬
‫ﲝﻖ ﺑﺈﻋﻼﻥ ‪...‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﺃﻥ ﻳﻜﻮﻥ ﺑﻼ ﻋﺜﺮﺓ‪ .‬ﻭﻻ ﻳﺄﺧﺬ ﺑﺎﻟﻮﺟﻮﻩ‪.‬‬
‫ﻭﻳﻌﻠﻢ ﺍﳋﻄﺎﺓ ﺍﻟﺼﻼﺡ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺳﺮﻳﺮﺗﻪ ﻏﲑ ﻃﺎﻫﺮﺓ ﻭﻫﻮ ﻳﺄﺧﺬ ﺑﺎﻟﻮﺟﻮﻩ ﻷﺟﻞ ﺭﺷـﻮﺓ‬
‫ﻭﺭﺑﺢ ﻣﺮﺫﻭﻝ‪ .‬ﻭﻳﻮﹼﻗﺮ ﻣﻦ ﺃﺧﻄﺄ ﺑﺎﻟﻨﺎﻣﻮﺱ‪ .‬ﻭﻳﺪﻋﻪ ﺟﺎﻟﺴﹰﺎ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﻓﻘﺪ ﺻـﺎﺭ ﻏـﲑ‬
‫ﺳﺎﻣﻊ ﻟﺼﻮﺕ ﺍﻟﺮﺏ ﺍﳊﻖ ﺍﻟﻘﺎﺋﻞ ﺍﻃﻠﺒﻮﺍ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ‪.‬‬
‫ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻭﻻ ﺗﺄﺧﺬ ﺑﺎﻟﻮﺟﻮﻩ ﰲ ﺍﳊﻜﻢ‪ .‬ﻭﻻ ﺗ ﱢﱪﺭ ﺍﳌﻨﺎﻓﻖ‪ .‬ﻭﻻ ﺗﺄﺧـﺬ‬
‫ﺑﺎﻟﺮﺷﻮﺓ ﻋﻠﻰ ﻧﻔﺲ‪ .‬ﻓﺈﻥ ﺍﻟﺮﺷﻮﺓ ﺗﻌﻤﻲ ﻋﻴﻮﻥ ﺍﳊﻜﺎﻡ‪ ،‬ﻭﻳﻔﺴﺪ ﻛﻼﻡ ﺍﻷﺑﺮﺍﺭ‪.‬‬
‫ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻭﻳﻘﻞ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺃﺯﻳﻠﻮﺍ ﺍﻟﺸﺮ ﻣﻦ ﺑﻴﻨﻜﻢ‪ .‬ﻭﺳﻠﻴﻤﺎﻥ ﻳﻘﻮﻝ‬
‫ﺍﻃﺮﺡ ﺍﳍﺰﺀ ﻣﻦ ﻣﻮﺿﻊ ﺍﳊﻜﻢ ﻓﺘﺨﺮﺝ ﻣﻨﻪ ﺍﳌﻤﺎﺭﺍﺓ‪.‬‬
‫ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺇﺫﺍ ﱂ ﻳﻠﺘﻔﺖ ﺍﻷﺳﻘﻒ ﺇﱃ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ‪ ....‬ﺑﻞ ﻳﻮﻗﱢﺮ ﺑﻐـﲑ‬
‫ﺍﻫﺘﻤﺎﻡ ﻣَﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ ‪ ...‬ﻣﺜﻞ ﺷﺎﻭﻝ ‪ ...‬ﳌﺎ ﻭﻗﱠﺮ ﺃﺟﺎﺝ‪ .‬ﻭﻣﺜﻞ ﻋﺎﱄ ﳌﱠﺎ ﻭﻗﱠـﺮ ﺃﻭﻻﺩﻩ‬
‫ﻏﲑ ﺍﻟﻌﺎﺭﻓﲔ ﺑﺎﻟﻠﱠﻪ‪ ،‬ﻓﻘﺪ َﻧﺠﱠﺲ ﺭﺗﺒﺘﻪ‪ .‬ﻭﺍﻟﻜﻨﻴﺴﺔ ﺃﻳﻀﹰﺎ ﺍﻟﱵ ﻟﻠﱠﻪ ﻣﻦ ﺟﻬﺘﻪ‪ .‬ﻭﺻﺎﺭ ﻇﺎﳌﹰﺎ ﺑـﲔ‬
‫ﻳﺪﻱ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﻫﻮ ﻃﺎﻫﺮﹰﺍ ﻗﺪﺍﻡ ﺍﻟﻨﺎﺱ‪ .‬ﻷﻧﻪ ﺻﺎﺭ ﺳﺒﺐ ﺷﻚ ﳉﻤﻴـﻊ ﺍﳌﻌﺘﻤـﺪﻳﻦ‬
‫ﳉ ُﺪﺩ‪ .‬ﻭﳉﻤﺎﻋﺔ ﻣﻦ ﺍﳌﻮﻋﻮﻇﲔ‪ .‬ﻭﺍﻟﺼﺒﻴﺎﻥ ﺫﻛﻮﺭﹰﺍ ﻭﺇﻧﺎﺛﹰﺎ ‪ ..‬ﻓﺎﻟﻮﻳﻞ ﻟﻪ ﻭﺣﺠـﺮ ﺍﻟﺮﺣـﻰ‬ ‫ﺍﹸ‬
‫ﻟﺮﻗﺒﺘﻪ‪ .‬ﻭﰲ ﺍﻷﻋﻤﺎﻕ ﻳﻠﻘﻰ ﻟﻘﻠﺔ ﺍﻗﺘﺪﺍﺭﻫﻢ ﻋﻠﻰ ﻗﻤﻊ ﺧﻄﻴﺘﻬﻢ ﺇﺫﺍ ﺭﺃﻭﺍ ﻣﻘـﺪﻣﻴﻬﻢ ﻫﻜـﺬﺍ‬
‫ﻳﺼﲑﻭﻥ ﰲ ﺷﻚ‪ .‬ﻳﺼﺒﺤﻮﻥ ﺫﻭﻱ ﻗﻠﺒﲔ ﻭﻳﻀﻄﺮﻫﻢ ﺍﻷﻣﺮ ﺃﻥ ﻳﻬﻠﻜﻮﺍ ﻣﻌﻪ ﻣﺜﻞ ﺍﻟﺸـﻌﺐ‬
‫ﺍﻟﺬﻱ ﻫﻠﻚ ﻣﻊ ﻳﻮﺭﺑﻌﺎﻡ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻫﻠﻜﻮﺍ ﺃﻳﻀﹰﺎ ﻣﻊ ﻗﻮﺭﺡ‪.‬‬
‫ﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺇﺫﺍ ﺭﺃﻯ ﺍﳋﺎﻃﺊ ﺍﻷﺳﻘﻒ ﻭﺍﻟﺸﻤﺎﺱ ﻃﺎﻫﺮﻳﻦ ﻣﻦ ﻛﻞ ﻋﻴـﺐ ﻭﻳـﺮﻯ‬
‫ﺍﻟﺮﻋﻴﺔ ﺃﻳﻀﹰﺎ ﻃﺎﻫﺮﺓ‪ .‬ﻓﺈﻧﻪ ﻻ ﳚﺴﺮ ﺃﻥ ﻳﺪﺧﻞ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﱵ ﻟﻠﱠﻪ ﻭﺳﺮﻳﺮﺗﻪ ﺗﺒﻜﺘﻪ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻭﺇﻥ ﻫﻮﻥ ﺍﻷﻣﺮ ﻛﺄﻧﻪ ﻻ ﺷﻲﺀ ﻭﺩﺧـﻞ ﻓﻠﻴـﻮﺑﺦ ﰲ ﺍﳊـﺎﻝ‬
‫ﻭﻟﻴﻌﺎﻗﺐ ﺳﺮﻳﻌﹰﺎ‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻣﺜﻞ ُﻋﺰﱠﺓ ﺍﻟﺬﻱ ﳌﺲ ﺗﺎﺑﻮﺕ ﺍﻟﻌﻬﺪ ﻟﻴﺴﻨﺪﻩ ﻭﻣﺜﻞ ﻋﺎﺧﺎﻥ ﺍﻟـﺬﻱ‬
‫ﺳﺮﻕ‪ .‬ﻭﻣﺜﻞ ﺟﻴﺤﺰﻱ ﺍﻟﺬﻱ ﺃﺧﺬ ﻫﺪﺍﻳﺎ ﻧﻌﻤﺎﻥ ﺍﻟﺴﺮﻳﺎﱐ‪ .‬ﻓﺈﺫﺍ ﺃﺩﱠﺑﻪ ﺍﻟﺮﺍﻋﻲ ﻛﺎﺳﺘﺤﻘﺎﻗﻪ ﻓﺈﻧﻪ‬
‫ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺘﻮﺑﺔ‪.‬‬
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‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻭﺇﺫﺍ ﺭﺃﻯ ﻛﻞ ﻭﺍﺣﺪ‪ .‬ﻭﻻ ﳚﺪ ﻷﺣﺪ ﻣﻨﻬﻢ ﻋﻴﺒﹰﺎ‪ .‬ﻻ ﺍﻷﺳـﻘﻒ‬
‫ﻭﻻ ﺍﻟﺸﻌﺐ ﺍﳌﻨﺴﻮﺏ ﺇﻟﻴﻪ‪ .‬ﻓﺈﻧﻪ ﳛﺘﺸﻢ ﻭﳜﺠﻞ ﺑﺪﻣﻮﻉ ﻭﳜﺮﺝ ﺑﺴﻼﻡ‪ .‬ﻭﻗﺪ ﺣﺰﻥ ﻭﻳﻜﻮﻥ‬
‫ﺍﻟﻘﻄﻴﻊ ﻛﻠﻪ ﻃﺎﻫﺮﹰﺍ‪ .‬ﻭﻳﺒﻜﻲ ﺫﺍﻙ ﻗﺪﺍﻡ ﺍﻟﺮﺏ ﻭﻳﺘﻮﺏ ﻋﻦ ﺧﻄﺎﻳﺎﻩ‪ .‬ﻭﻳﺮﺑﺢ ﻟﻨﻔﺴـﻪ ﺭﺟـﺎﺀ‬
‫ﺍﳊﻴﺎﺓ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻭﺇﺫﺍ ﺭﺃﻯ ﺍﻟﺸﻌﺐ ﺩﻣﻮﻋﻪ‪ .‬ﻓﺈﻬﻧﻢ ﻳﺮﲝﻮﻥ ﺃﺩﺑﹰﺎ ﻭﻋﻠﻤـﹰﺎ ﻭﻓﻬﻤـﹰﺎ‬
‫ﻭﺫﻟﻚ ﺍﻟﺬﻱ ﺃﺧﻄﺄ ﻻ ﻳﻬﻠﻚ ﺇﺫﺍ ﺗﺎﺏ‪.‬‬
‫ﺍﳋﺎﻣﺲ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻷﺟﻞ ﻫﺬﺍ ﻳﺎ ﺃﺳﻘﻒ ﺇﺳﺮﻉ ﺑﺄﻥ ﺗﺜﺒﺖ ﻧﻔﺴﻚ ﻃﺎﻫﺮﺓ ﰲ ﻛﻞ‬
‫ﺃﻓﻌﺎﻟﻚ‪ .‬ﻭﺗﻌﺮﻑ ﻣﱰﻟﺘﻚ ﻭﺭﺗﺒﺘﻚ‪ .‬ﻓﺈﻧﻚ ﻣﺜﺎﻝ ﻟﻠﱠﻪ ﰲ ﺍﻟﻨﺎﻣﻮﺱ ‪ ...‬ﻷﻧﻚ ﺻﺮﺕ ﺭﺋﻴﺴـﹰﺎ‬
‫ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻭﺍﳌﻠﻮﻙ‪ .‬ﻭﺍﻟﺮﺅﺳﺎﺀ ﻭﺍﻟﻜﻬﻨﺔ‪ .‬ﻭﺍﻵﺑﺎﺀ ﻭﺍﻟﺒﻨﲔ ﻭﺍ ﹸﳌﻌﱢﻠﻤﲔ ﻭﻛـﻞ ﻣَـﻦ ﰲ‬
‫ﻃﺎﻋﺘﻚ‪.‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺍﺟﻠﺲ ﻫﻜـﺬﺍ ﰲ ﺍﻟﻜﻨﻴﺴـﺔ‪ .‬ﻭﺑﺸﱢـﺮ ﺑﺎﻟﻜﻠﻤـﺔ ﺇﺫ ﻟـﻚ‬
‫ﺳﻠﻄﺎﻥ ﺃﻥ ﺗﺪﻳﻦ ﺍﳋﻄﺎﺓ‪ .‬ﻷﻧﻜﻢ ﺍﻷﺳﺎﻗﻔﺔ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﻟﻜﻢ ﺍﻟﺮﺏ ‪ ..‬ﻣﺎ ﺭﺑﻄﺘﻤـﻮﻩ ﻋﻠـﻰ‬
‫ﺍﻷﺭﺽ ﻳﻜﻮﻥ ﻣﺮﺑﻮﻃﹰﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﻭﻣﺎ ﺣﻠﻠﺘﻤـﻮﻩ ﻋﻠـﻰ ﺍﻷﺭﺽ ﻳﻜـﻮﻥ ﳏﻠـﻮ ﹰﻻ ﰲ‬
‫ﺍﻟﺴﻤﻮﺍﺕ‪.‬‬
‫ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺍﺣﻜﻢ ﻳﺎ ﺃﺳﻘﻒ ﺑﺴﻠﻄﺎﻥ ﻛﻤﺜﻞ ﺍﻟﻠﱠﻪ‪ .‬ﻟﻜﻦ ﻣَﻦ ﺗـﺎﺏ ﺍﻗﺒﻠـﻪ‬
‫ﺇﻟﻴﻚ‪ .‬ﻷ ﱠﻥ ﺍﻟﻠﱠﻪ ﻫﻮ ﺇﻟﻪ ﺍﻟﺮﲪﺔ‪ .‬ﺍﺯﺟﺮ َﻣﻦ ﳜﻄﺊ‪ .‬ﻋﱢﻠﻢ ﺑﺒﺸﺎﺷﺔ ﻣَـﻦ ﻻ ﻳﺮﻳـﺪ ﺃﻥ ﻳﻌـﻮﺩ‪.‬‬
‫ﻋ ﱢﺰ ﺍﳌﺴﺘﻘﻴﻤﲔ ﻟﻜﻲ ﻳﺜﺒﺘﻮﺍ ﰲ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺼﺎﳊﺔ‪.‬‬
‫ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺍﻗﺒﻞ ﺍﻟﺘﺎﺋﺒﲔ ‪ ....‬ﻷ ﱠﻥ ﺍﻟﻠﱠﻪ ﺍﻟﺮﺏ ﺻﺮﺡ ﺑﻘﺴـﻢ ﺃﻧـﻪ ﻳﻌﻄـﻲ‬
‫ﺍﳌﻐﻔﺮﺓ ﻟﻠﺘﺎﺋﺐ ﻣﻦ ﺫﻧﻮﺑﻪ‪ .‬ﺇﺫ ﻳﻘﻮﻝ ﻣﻦ ﻓﻢ ﺣﺰﻗﻴﺎﻝ ﺍﻟﻨﱯ‪ :‬ﺣﻲ ﻫﻮ ﺃﻧﺎ ﺃﺩﻭﻧﺎﻱ ﺍﻟـﺮﺏ ﺃﱐ‬
‫ﻻ ﺃﻫﻮﻯ ﻣﻮﺕ ﺍﳋﺎﻃﺊ‪ .‬ﻟﻜﻲ ﻳﻌﻮﺩ ﻋﻦ ﻓﻌﻠﻪ ﺍﻟﺴﻮﺀ ﻭﲢﻴﺎ ﻧﻔﺴﻪ‪.‬‬
‫ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺍﺭﺟﻌﻮﺍ ﻋﻦ ﻓﻌﻠﻜﻢ ﺍﻟﺴﻮﺀ‪ .‬ﺃﻭ ﳌﺎﺫﺍ ﲤﻮﺗﻮﻥ ﻳﺎ ﺑﻴﺖ ﺇﺳﺮﺍﺋﻴﻞ ﰲ‬
‫ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ .‬ﺟﻌﻞ ﺍﻟﻜﻼﻡ ﻟﻠﺬﻳﻦ ﳜﻄﺌﻮﻥ ﻟﻴﻜﻮﻥ ﳍﻢ ﺍﻟﺮﺟﺎﺀ ﺍﳊﺴﻦ‪ .‬ﺃﻬﻧﻢ ﺇﺫﺍ ﺗﺎﺑﻮﺍ ﺭﲝـﻮﺍ‬
‫ﺭﺟﺎﺀ ﺍﳋﻼﺹ‪ .‬ﻟﻜﻴﻼ ﻳﻴﺄﺳﻮﺍ ﻭﻳﺴﻠﻤﻮﺍ ﺫﻭﺍﻬﺗﻢ ﻟﻶﺛﺎﻡ ﺑﻼ ﻋﻠﱠﺔ ‪ ...‬ﻟﻜﻲ ﻳﻜﻮﻥ ﳍﻢ ﺭﺟـﺎﺀ‬
‫ﺍﳋﻼﺹ‪ .‬ﻭﻳﻌﻮﺩﺍ ﻭﻳﺒﻜﻮﺍ ﺇﱃ ﺍﻟﻠﱠﻪ ﻷﺟﻞ ﺁﺛﺎﻣﻬﻢ‪ .‬ﻭﻳﺘﻮﺑﻮﺍ ﺇﻟﻴﻪ ﺑﻜﻞ ﻗﻠﻮﻬﺑﻢ‪ .‬ﻭﻳﻨﺎﻟﻮﺍ ﻣﻨﻪ ﺇﺫﺍ‬
‫ﺃﺭﺿﻮﻩ ﺃﻥ ﻻ ﻳﺬﻛﺮ ﺁﺛﺎﻣﻬﻢ ﻣﺜﻞ ﺃﺏ ﺻﺎﱀ‪.‬‬
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‫ﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﻭﺍﻟﺬﻳﻦ ﱂ ﳜﻄﺌﻮﺍ ﳚﺐ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﻭﻻ ﻳﺘﺪﻧﺴﻮﺍ ﺑﺎﳋﻄﻴﺔ‬
‫ﻛﻴﻼ ﳛﺘﺎﺟﻮﺍ ﺇﱃ ﺣﺰﻥ‪ .‬ﻭﺇﱃ ﺗﻨﻬﺪ ‪ ...‬ﻭﻻ ﺇﱃ ﺩﻣﻮﻉ‪ .‬ﻭﻻ ﺇﱃ ﻣﻐﻔﺮﺓ‪ .‬ﻣﻦ ﺃﻳﻦ ﺗﻌﻠﻢ ﺃﻳﻬﺎ‬
‫ﺍﻹﻧﺴﺎﻥ‪ .‬ﺇﺫﺍ ﺃﺧﻄﺄﺕ ﺃﻧﻚ ﺗﻌﻴﺶ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ‪ ...‬ﺃﻳﺎﻣﹰﺎ ﺃﺧﺮ ﺣـﱴ ﺗﺘـﻮﺏ‪ .‬ﻷﻥ ﻳـﻮﻡ‬
‫ﺧﺮﻭﺟﻚ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻣﺴﺘﻮﺭ ﻋﻨﻚ‪ .‬ﻓﺈﺫﺍ ﻣﺖ ﰲ ﺍﳋﻄﻴﺔ‪ .‬ﻓﻠﻴﺲ ﻟﻚ ﺗﻮﺑﺔ ﻛﻤﺎ ﻳﻘﻮﻝ ﻣﻦ‬
‫ﻓﻢ ﺩﺍﻭﺩ ﺍﻟﻨﱯ‪ .‬ﻣَﻦ ﻳﻘﺪﺭ ﺃﻥ ﻳﻌﺘﺮﻑ ﻟﻚ ﰲ ﺍﳉﺤﻴﻢ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻜﻮﻥ ﻣﺴﺘﻌﺪﻳﻦ ﺑﺎﻷﻋﻤﺎﻝ ﺍﳊﺴﻨﺔ‪ .‬ﻟﻜﻲ ﳕﺸﻲ‬
‫ﰲ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺑﻼ ﺣﺰﻥ‪ .‬ﻭﻷﺟﻞ ﻫﺬﺍ ﻳﺆﺩﺑﻨﺎ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﺇﺫ ﻳﻘﻮﻝ ﺃﻋ ّﺪ ﺃﻋﻤﺎﻟﻚ ﻟﻴﻮﻡ‬
‫ﺧﺮﻭﺟﻚ‪ .‬ﺃﻱ ﻻ ﻳﻌﻮﺯﻙ ﺷﻲﺀ ﻣﻦ ﺍﳋﲑﺍﺕ‪ .‬ﻣﺜﻞ ﺃﻭﻟﺌﻚ ﺍﳋﻤﺲ ﻋﺬﺍﺭﻯ ﺍﻟـﻼﰐ ﻗـﺎﻝ‬
‫ﺍﻹﳒﻴﻞ ﺃﻬﻧﻦ ﲜﻬﺎﻟﺘﻬﻦ ﻓﺮﻍ ﻣﻨﻬﻦ ﺍﻟﺰﻳﺖ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺼـﻼﺡ‪ .‬ﻓـﺄﺧُ ِﺮ ْﺟ َﻦ ﻣـﻦ ﺍﻟﻌـﺮﺱ‬
‫ﺍﻟﺴﻤﺎﺋﻲ‪ ...‬ﻓﻸﺟﻞ ﻫﺬﺍ ﻛﻞ ﻣَﻦ ﻳﻬﺘﻢ ﻭﻳﻮﻗﺮ ﺣﻴﺎﺗﻪ‪ .‬ﻳﻜﻮﻥ ﺑﻼ ﻭﺯﺭ ﻭﻳﺪﻭﻡ ﺑﻼ ﺧﻄﻴـﺔ‪.‬‬
‫ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﱪ ﺍﻟﺬﻱ ﻳﺼﻨﻌﻪ ﺣﺎﻓﻈﹰﺎ ﻟﻪ‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﺃﺣﻜﻢ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ ﻫﻜﺬﺍ ﻛﺄﻧﻚ ﲢﻜﻢ ﻗﺪﺍﻡ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﻗـﺎﻝ‪:‬‬
‫" ﺇﻥ ﺍﳊﻜﻢ ﻟﻠﺮﺏ "‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﺍﻟﺬﻱ ﻫﻮ ﻣﺸﺠﻮﺏ ﻟﻠﺨﻄﻴﺔ ﺃﺩﱢﺑﻪ ﺑﺴـﻠﻄﺎﻥ‪ .‬ﻭﺑﻌـﺪ ﺫﻟـﻚ‬
‫ﺇﺫﺍ ﺍﻧﺘﻘﻞ ﻋﻦ ﻓﻌﻠﻪ ﻭﺭﺟﻊ ﺇﱃ ﺍﻟﺘﻮﺑﺔ‪ .‬ﻓﺎﻗﺒﻠﻪ ﺑﻔﺮﺡ ﻭﺑﺮﲪﺔ ﻭﺭﺃﻓـﺔ‪ .‬ﻭﺑﺸﱢـﺮﻩ ﺑـﺎﳋﻼﺹ‪.‬‬
‫ﺍﺣﻀﻨﻪ ﺇﺫﺍ ﻧﺪﻡ ﻭﺍﻗﺒﻠﻪ ﺇﻟﻴﻚ‪ .‬ﻭﺍﺫﻛﺮ ﻗﻮﻝ ﺍﻟﺮﺏ ﺇﻧﻪ ﻳﻜﻮﻥ ﻓﺮﺡ ﰲ ﺍﻟﺴـﻤﻮﺍﺕ‪ .‬ﻷﺟـﻞ‬
‫ﺧﺎﻃﺊ ﻭﺍﺣﺪ ﻳﺘﻮﺏ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﺇﺫﺍ ﺃﻧﺖ ﱂ ﺗﻘﺒﻞ ﺍﻟﺘﺎﺋﺐ‪ .‬ﻗﺪ ﺃﺳﻠﻤﺘﻪ ﰲ ﺃﻳـﺪﻱ ﺍﻟﺸـﻴﺎﻃﲔ‪.‬‬
‫ﻭﻧﺴﻴﺖ ﺩﺍﻭﻭﺩ ﺍﻟﻨﱯ ﺇﺫ ﻳﻘﻮﻝ ﻻ ﺗﺴﻠﻢ ﻧﻔﺴﹰﺎ ﺗﻌﺘﺮﻑ ﺑﻚ ﺇﱃ ﺍﻟﺴﺒﺎﻉ ﻷﺟﻞ ﻫﺬﺍ ﺇﺭﻣﻴﺎ ﺍﻟﻨﱯ‬
‫ﺃﻳﻀﹰﺎ ﻳﻮﺻﻠﻨﺎ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ‪ ...‬ﺇﺫ ﻳﻘﻮﻝ ﺃﺗﺮﻯ ﻣَﻦ ﺳﻘﻂ ﻻ ﻳﻘﻮﻡ ﺩﻓﻌﺔ ﺃﺧـﺮﻯ‪ .‬ﺃﻭ ﺍﻟﻀـﺎﻝ‬
‫ﻻ ﻳﻌﻮﺩ ﻳﻬﺘﺪﻱ؟!! ِﻟﻤَﺎ ﻋﺎﺩ ﺷﻌﱯ ﺇﱃ ﻭﺭﺍﺋﻪ‪ .‬ﺭﺍﺟﻌﲔ ﺑﻼ ﺣﺸﻤﺔ‪ .‬ﻭﱂ ﻳﺮﻳﺪﻭﺍ ﺃﻥ ﻳﺮﺟﻌﻮﺍ‪،‬‬
‫ﱄ ﻭﺃﻧﺎ ﺃﺟﱪ ﻛﺴﺮﻛﻢ‪.‬‬ ‫ﺃﻳﻬﺎ ﺍﻷﺑﻨﺎﺀ ﺍﻟﺬﻳﻦ ﺗﺒﺎﻋﺪﻭﺍ ﻋﻮﺩﻭﺍ ﺇ ﱠ‬
‫ﺍﳋﺎﻣﺲ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﺍﻗﺒﻞ ﺃﻳﻬﺎ ﺍﻷﺳـﻘﻒ ﻣَـﻦ ﻳﺘـﻮﺏ ﻭﻻ ﺗﻜـﻦ ﺫﺍ ﻗﻠـﺒﲔ‬
‫ﺑﺎﳊﻜﻤﺔ ﻻ ﲤﺘﻨﻊ ﻋﻦ ﻗﺒﻮﻟﻪ ﻭﻻ ﺗﻘﺒﻞ ﻛﻼﻡ ﺍﻟﺬﻳﻦ ﳝﻨﻌﻮﻧﻚ ﻋﻦ ﻗﺒﻮﻟﻪ ﻭﻳﻘﻮﻟﻮﻥ ﻟﻚ ﺑﻐـﲑ‬
‫ﺭﲪﺔ ﺇﻧﻪ ﳚﺐ ﺃﻥ ﻻ ﺗﺪﻧﺲ ﻧﻔﺴﻚ ﻣﻊ ﻫﺆﻻﺀ ﻭﺗﺸﺎﺭﻛﻬﻢ ﺍﻟﻜﻼﻡ‪ .‬ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﻘﻮﻟﻪ ﺍﻟﺬﻳﻦ‬
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‫ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻻ ﻳﻔﻬﻤﻮﻥ ﺃﻭﺍﻣﺮﻩ‪ ،‬ﻫﺆﻻﺀ ﻫﻢ ﺍﻟﻨﺎﻗﺼﻮﻥ ﺍﻟـﺬﻳﻦ ﻻ ﺃﺣﺎﺳـﻴﺲ ﳍـﻢ‬
‫ﻭﻭﺣﻮﺵ ﺍﻟﺴﻮﺀ ﻭﻫﻢ ﺃﻳﻀﹰﺎ ﻻ ﻳﻌﺮﻓﻮﻥ ﺑﺄﻧﻪ ﻻ ﳚﺐ ﺍﻟﺘﺤﻔﻆ ﻣﻦ ﺍﻟﻜـﻼﻡ ﻣـﻊ ﺍﳋﻄـﺎﺓ‪.‬‬
‫ﺑﻞ ﳚﺐ ﺃﻥ ﻻ ﻧﺼﻨﻊ ﻣﺜﻞ ﺻﻨﻴﻌﻬﻢ ﻷﻥ ﺻﻼﺡ ﺍﻟﺒﺎﺭ ﻟﻪ‪ .‬ﻭﺇﰒ ﺍﳋـﺎﻃﺊ ﻳﻜـﻮﻥ ﻋﻠﻴـﻪ‪.‬‬
‫ﻭﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ ﺇﻥ ﺍﻷﺭﺽ ﺍﻟﱵ ﲣﻄﺊ‪ .‬ﻭﺗﺼﻨﻊ ﺇﲦﹰﺎ‪ .‬ﺃﻧﺰﻝ ﻳﺪﻱ ﻋﻠﻴﻬﺎ‪ .‬ﻭﺃﺣﻄﻢ ﻧﺒﺎﺕ ﺧﲑﻫﺎ‪.‬‬
‫ﻭﺃﻧﺰﻝ ﻋﻠﻴﻬﺎ ﺍﻟﻐﻼﺀ‪ .‬ﻭﺃﺑﻴﺪ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺒـﻬﺎﺋﻢ ﻣـﻦ ﻋﻠﻴﻬـﺎ‪ .‬ﻭﺇﻥ ﻛـﺎﻥ ﰲ ﻭﺳـﻄﻬﻢ‪.‬‬
‫ﻧﻮﺡ ﻭﺃﻳﻮﺏ ﻭﺩﺍﻧﻴﺎﻝ‪ .‬ﻓﺈﻥ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﳜﻠﺼﻮﻥ ﻭﺣﺪﻫﻢ ﻗﺎﻝ ﺃﺩﻭﻧﺎﻱ ﺍﻟـﺮﺏ‪ .‬ﺍﻟﻜﺘـﺐ‬
‫ﺗﻌﻠﻤﻨﺎ ﺑﺈﻋﻼﻥ‪ .‬ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﺭ ﺳﺎﻛﻦ ﻣﻊ ﻓﺎﺟﺮ ﻓﻼ ﻳﻬﻠﻚ ﻣﻌﻪ ﺍﻷﺑﺮﺍﺭ ﰲ ﻫـﺬﺍ ﺍﻟﻌـﺎﱂ‪.‬‬
‫ﻭﺍﻟﻔﺠﺎﺭ ﻳﻜﻮﻧﻮﻥ ﳎﺘﻤﻌﲔ ﻣﻊ ﺑﻌﻀﻬﻢ ﺑﻌﺾ ﻣﺸﺘﺮﻛﲔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻻ ﰲ ﺍﻟﻄﻬﺎﺭﺓ‪ .‬ﻭﻬﺑﺬﺍ‬
‫ﳜﻄﻮ ﳏﺒﻮ ﺍﻟﻠﱠﻪ ﻷﻥ ﳍﻢ ﺃﺑﺎﻫﻢ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ‪ ...‬ﺍﻟﺬﻱ ﻳﺸﺮﻕ ﴰﺴﻪ ﻋﻠـﻰ ﺍﻷﺑـﺮﺍﺭ‬
‫ﻭﺍﻟﻔﺠﺎﺭ‪ .‬ﻭﳝﻄﺮ ﻏﻴﺚ ﻋﻠﻰ ﺍﻷﺧﻴﺎﺭ ﻭﺍﻷﺷﺮﺍﺭ‪ .‬ﻭﻻ ﳛﻤﻞ ﺍﻷﺑﺮﺍﺭ ﺍﻷﻭﺯﺍﺭ‪ .‬ﻷﺟـﻞ ﻫـﺬﻩ‬
‫ﺍﻷﻓﻌﺎﻝ ‪ ..‬ﻭﺃﻳﻀﹰﺎ ﻗﺪ ﻳﻜﻮﻥ ﰲ ﺍﳌﻴﺪﺍﻥ ﻗﻮﻡ ﺃﻗﻮﻯ ﻣﻦ ﻗﻮﻡ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻈﻔﺮﻭﻥ ﺑﻘـﻮﺓ ﻫـﻢ‬
‫ﺍﻟﺬﻳﻦ ﻳﺘﻮﺟﻮﻥ ﻓﻘﻂ‪ .‬ﻭﻛﻞ ﻭﺍﺣﺪ ﳛﺼﻞ ﻋﻠﻰ ﻣﺮﺗﺒﺔ ﻟﻨﻔﺴﻪ‪ .‬ﻭﻻ ﻳﻬﻠﻚ ﺍﻟﻠﱠـﻪ ﺍﻟﺒـﺎﺭ ﻣـﻊ‬
‫ﺍﻟﻔﺎﺟﺮ‪ .‬ﻭﻻ ﻳﺮﻓﺾ ﺍﻟﻐﲑ ﺧﺎﻃﺊ ﻣﻊ ﺍﳋﺎﻃﺊ‪.‬ﻭﻫﻮ ﱂ ﻳُﻐﺮﱢﻕ ﻧﻮﺡ ﻣﻊ ﺍﻟﻄﻮﻓﺎﻥ‪ .‬ﻭﱂ ﳛـﺮﻕ‬
‫ﻟﻮﻁ ﰲ ﺳﺎﺩﻭﻡ ﻭﱂ ﻳﻬﻠﻚ ﺭﺍﺣﺎﺏ ﰲ ﺃﺭﳛﺎ‪ .‬ﺇﻥ ﺃﺭﺩﰎ ﺃﻥ ﺗﻌﻠﻤﻮﺍ ﻣﺎ ﻛﺎﻥ ﺃﻣﺎﻣﻨـﺎ ﳓـﻦ‬
‫ﺃﻳﻀﹰﺎ ﻓﺎﲰﻌﻮﺍ ﻳﻬﻮﺫﺍ ﻛﺎﻥ ﻗﺪ ﺍﺧﺬ ﻣﻌﻨﺎ ﻧﺼﻴﺒﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺍﻟﱵ ﻧﻠﻨﺎﻫﺎ‪ .‬ﻭﺳﻴﻤﻮﻥ ﺍﻟﺴﺎﺣﺮ‬
‫ﺃﺧﺬ ﺃﻳﻀﹰﺎ ﺍﳋﺘﻢ ﺍﻟﺬﻱ ﺑﺎﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻇﻬﺮ ﺍﻻﺛﻨﺎﻥ ﺷﺮﻳﺮﻳﻦ ﻓﺎﻟﻮﺍﺣـﺪ ﺧﻨـﻖ ﻧﻔﺴـﻪ‪.‬‬
‫ﻭﺍﻵﺧﺮ ﻃﺎﺭ ﺑﻐﲑ ﺍﻟﻄﺒﻴﻌﺔ ﻓﺴﻘﻂ ﻣﻴﺘﹰﺎ ‪...‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﻭﰲ ﺍﻟﺴﻔﻴﻨﺔ ﻛﺎﻥ ﻧﻮﺡ ﻭﺃﻭﻻﺩﻩ‪ .‬ﻟﻜﻦ ﳌـﺎ ﺃﺧﻄـﺄ ﺣـﺎﻡ‬
‫ﺟ ﱠﺮ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﺃﻭﻻﺩﻩ ‪ ....‬ﻭﺍﻵﻥ ﻗﺪ ﻋﻠﻤﻨﺎ ﻭﺍﻷﻣﺮ ﻇﺎﻫﺮ ﺃﻥ ﺍﻵﺑﺎﺀ ﻻ ﻳﻌﺎﻗﺒﻮﻥ ﺑـﺬﻧﻮﺏ‬
‫ﺃﻭﻻﺩﻫﻢ‪ .‬ﻭﻻ ﺍﻷﻭﻻﺩ ﺑﺬﻧﻮﺏ ﺁﺑﺎﺋﻬﻢ ﻭﻻ ﺍﻟﻨﺴﺎﺀ ﻋﻦ ﺃﺯﻭﺍﺟﻬﻦ‪ .‬ﻭﻻ ﺍﻟﻌﺒﻴﺪ ﻋﻦ ﻣـﻮﺍﻟﻴﻬﻢ‪.‬‬
‫ﻭﻻ ﺍﻷﻗﺎﺭﺏ ﻋﻦ ﺃﻗﺎﺭﻬﺑﻢ‪ .‬ﻭﻻ ﺍﻷﺻﺪﻗﺎﺀ ﻋﻦ ﺃﺻﺪﻗﺎﺋﻬﻢ‪ .‬ﻭﻻ ﺍﻷﺧﻴﺎﺭ ﻋﻦ ﺍﻷﺷﺮﺍﺭ‪ .‬ﺑـﻞ‬
‫ﳚﺎﺯﻱ ﻛﻞ ﻭﺍﺣﺪ ﻛﻨﺤﻮ ﻋﻤﻠﻪ ﻷﻥ ﻧﻮﺡ ﱂ ﻳﺪﻥ ﻣﻊ ﺍﻟﻌﺎﱂ‪ .‬ﻭﱂ ﳛﺮﻕ ﻟـﻮﻁ ﻣـﻊ ﺃﻫـﻞ‬
‫ﺳﺎﺩﻭﻡ‪ .‬ﻭﱂ ﺗﺬﺑﺢ ﺭﺍﺣﺎﺏ ﻣﻊ ﺃﻫﻞ ﺃﺭﳛﺎ‪ .‬ﻭﱂ ﻳﻬﻠﻚ ﺷﻌﺐ ﺇﺳـﺮﺍﺋﻴﻞ ﻣـﻊ ﺍﳌﺼـﺮﻳﲔ‪.‬‬
‫ﻭﻟﻴﺴﺖ ﺳﻜﲎ ﺍﻷﺧﻴﺎﺭ ﻣﻊ ﺍﻟﻔﺠﺎﺭ ‪ ..‬ﳚﻌﻠﻬﻢ ﲨﻴﻌﻬﻢ ﰲ ﺍﻟﺪﻳﻨﻮﻧﺔ‪ .‬ﺑﻞ ﻳﻠﻘﻲ ﻓﻴﻬﺎ ﺍﳌﺘﻔﻘﲔ‬
‫ﰲ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺸﺮﻳﺮﺓ‪.‬‬
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‫ﺍﻟﺴﺎﺑﻊ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﻻ ﳚﺐ ﻋﻠﻴﻨﺎ ﺍﻹﻟﺘﻔﺎﺕ ﺇﱃ ﺃﻧﺎﺱ ﻣﻌ ﱢﺪﻳﻦ ﻟﻠﻤﻮﺕ‪ .‬ﻣﺒﻐﻀـﲔ‬
‫ﻟﻠﻨﺎﺱ ﳏﺒﲔ ﻟﻠﺨﻄﺄ ﻭﻗﱠﺘﺎﻟﲔ‪ .‬ﻓﻤﺎ ﳝﻮﺕ ﺃﺣﺪ ﻋﻦ ﺃﺣﺪ ﺑﻞ ﻛﻞ ﻭﺍﺣـﺪ ﻣﺮﺑـﻮﻁ ﺑﺸـﺮﻙ‬
‫ﺧﻄﺎﻳﺎﻫﺎ‪...‬‬
‫ﺍﻟﺜﺎﻣﻦ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﻭﻫﻮﺫﺍ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻤﻠـﻪ ﺃﻣﺎﻣـﻪ‪ .‬ﳚـﺐ ﻋﻠﻴﻨـﺎ ﺃﻥ ﻧﻌـﲔ‬
‫ﺍﳌﺮﺿﻰ ﻭﺍﳌﺘﻀﻴﻘﻴﲔ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻐﻠﻄﻮﻥ ﻣﺎﺩﻣﻨﺎ ﻧﻘﺪﺭ ﺃﻥ ﻧﺸﻔﻴﻬﻢ ﺑﻜﻼﻡ ﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﻟﻴﻨﺠﻮﺍ ﻣـﻦ‬
‫ﺍﳌﻮﺕ‪.‬‬
‫ﺍﻟﺘﺎﺳﻊ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﻗﺎﻝ ﺇﻥ ﺍﻷﺻﺤﺎﺀ ﻻ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﻃﺒﻴﺐ ﺑﻞ ﺍﳌﺮﺿﻰ‪ .‬ﻭﺃﻳﻀـﹰﺎ‬
‫ﻟﻴﺴﺖ ﺇﺭﺍﺩﺓ ﺃﰊ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﺃﻥ ﻳُﻬﻠﻚ ﻭﺍﺣ ٌﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻷﺻﺎﻏﺮ ‪...‬‬
‫ﺍﳋﻤﺴﻮﻥ‪ :‬ﻻ ﳚﺐ ﺃﻥ ﻧﻠﺘﻔﺖ ﺇﱃ ﻣﺸﻮﺭﺓ ﻗﻮﻡ ﻗﺴﺎﺓ ﺍﻟﻘﻠﻮﺏ‪ .‬ﺑﻞ ﳚﺐ ﻋﻠﻴﻨـﺎ ﺃﻥ‬
‫ﻧﻜﻤﻞ ﻣﺴﺮﱠﺓ ﺍﻟﻠﱠﻪ‪ .‬ﺍﻷﺏ ﺧﺎﻟﻖ ﻛﻞ ﺍﻟﱪﻳﺔ‪ .‬ﻭﻛﻞ ﺷﻲﺀ ﺑﻴﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺭﺑﻨﺎ ﻟﻪ ﺍﺠﻤﻟﺪ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻭﺍﳋﻤﺴﻮﻥ‪ :‬ﳚﺐ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ‪ ،‬ﻭﺃﻧـﺖ ﺭﺃﺱ ﺃﻥ ﻻ ﺗﻠﺘﻔـﺖ ﺇﱃ‬
‫ﺫﻧﺐ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﻤﺎﱐ ﻳﺴﻌﻰ ﳍﻼﻙ ﺁﺧﺮ‪ .‬ﺑﻞ ﺗﻨﻈﺮ ﺇﱃ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻭﺍﳋﻤﺴﻮﻥ‪ :‬ﳚﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﻜﻮﻥ ﺭﺋﻴﺴﹰﺎ ﻟﻠﺴﺎﻣﻌﲔ ﻟﻚ‪ .‬ﻭﻻ ﺗﺮﺃﺳﻬﻢ ﻋﻠﻴﻚ‬
‫ﻓﻼ ﻳﺘﺮﺃﺱ ﺍﻟﻮﻟﺪ ﻋﻠﻰ ﺃﺑﻴﻪ‪ .‬ﻭﻻ ﺍﳌﻤﻠﻮﻙ ﻋﻠﻰ ﻣﻮﻻﻩ‪ .‬ﻭﻻ ﺍﻟﺘﻠﻤﻴﺬ ﻋﻠﻰ ﻣُﻌﻠﱢﻤﻪ‪ .‬ﻭﻻ ﺍﳉﻨﺪﻱ‬
‫ﻋﻠﻰ ﺍﳌﻠﻚ‪ .‬ﻭﻻ ﺍﻟﻌﻠﻤﺎﱐ ﻋﻠﻰ ﺍﻷﺳﻘﻒ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﳋﻤﺴﻮﻥ‪ :‬ﻗﺎﻝ ﺃﺩﻭﻧﺎﻱ ﺍﻟﺮﺏ‪ .‬ﻭﺇﺫﺍ ﻭُِﻟ َﺪ ﺍﺑﻦ ﻣﺴﺘﻬﺰﺉ ﺳـﻔﺎﻙ ﻟﻠـﺪﻣﺎﺀ‬
‫ﻻ ﻳﺴﻠﻚ ﰲ ﻃﺮﻳﻖ ﺃﺑﻴﻪ ﺍﻟﺒﺎﺭ ﻓﺈﻥ ﺍﻟﺒﺎﺭ ﺣﻴﺎﺓ ﳛﻴﺎ ‪ ...‬ﻭﺍﳋﺎﻃﺊ ﻣﻦ ﺃﺟﻞ ﺍﳋﻄﺎﻳﺎ ﺍﻟﱵ ﺻﻨﻌﻬﺎ‬
‫ﳝﻮﺕ ﻭﺩﻣﻪ ﻋﻠﻴﻪ ﻭﺣﺪﻩ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻭﺍﳋﻤﺴﻮﻥ‪ :‬ﻓﺄﻣﺎ ﺍﻟﺘﻔﻜﲑ ﺑﺄﻥ ﺍﻟﺬﻳﻦ ﻳﻘﺮﺑﻮﻥ ﻣﻦ ﺍﻟﻈﺎﳌﲔ ﺑﻜـﻼﻡ ﺍﻟﺘﻌﻠـﻴﻢ‬
‫ﻳﺘﻨﺠﺴﻮﻥ ﻭﻳﺸﺎﺭﻛﻮﻬﻧﻢ ﰲ ﺁﺛﺎﻣﻬﻢ‪ .‬ﻓﺈﻥ ﺣﺰﻗﻴﺎﻝ ﺍﻟﻨﱯ ﻳﻘﻮﻝ‪ :‬ﻭﻳﺰﻳـﻞ ﺃﻓﻜـﺎﺭ ﺍﻷﺷـﺮﺍﺭ‪.‬‬
‫ﳌﺎﺫﺍ ﺃﻧﺘﻢ ﺗﻘﻮﻟﻮﻥ ﻫﺬﺍ ﺍﳌﺜﻞ ﰲ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﻛﻞ ﻧﻔﺲ ﲣﻄﺊ ﻓﻬﻰ ﺍﻟﱵ ﲤﻮﺕ‪ .‬ﻭﺍﻟﺒﺎﺭ ﺍﻟـﺬﻱ‬
‫ﻳﺼﻨﻊ ﻋﺪ ﹰﻻ ﳛﻴﺎ ‪...‬‬
‫ﺍﳋﺎﻣﺲ ﻭﺍﳋﻤﺴﻮﻥ‪ :‬ﻭﻳﻘﻮﻟﻮﻥ ﳌﺎﺫﺍ ﳛﻤﻞ ﺍﻟﻮﻟﺪ ﻇﻠﻢ ﺃﺑﻴﻪ ﺃﻭ ﺑﺮﻩ‪ .‬ﻷﻧﻪ ﻓﻌﻞ ﺍﻟﻌﺪﻝ‬
‫ﻭﺍﻟﺮﲪﺔ‪ .‬ﻓﻘﻞ ﳍﻢ ﺇ ﱠﻥ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﲣﻄﺊ ﻫﻰ ﺍﻟﱵ ﲤﻮﺕ‪ .‬ﻭﺍﻻﺑﻦ ﻻ ﻳﻨﺎﻟﻪ ﻇﻠﻢ ﺃﺑﻴﻪ‪ .‬ﻭﺑﺮ ﺍﻟﺒﺎﺭ‬
‫ﳛﻞ ﻋﻠﻴﻪ‪.‬‬
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‫ﺍﻟﺴﺎﺩﺱ ﻭﺍﳋﻤﺴﻮﻥ‪ :‬ﻭﺑﻌﺪ ﻗﻠﻴﻞ ﻳﻘﻮﻝ ﺇﺫﺍ ﺭﺟﻊ ﺍﻟﺒﺎﺭ ﻋﻦ ﺑﺮﻩ ﻭﺻﻨﻊ ﺇﲦﹰﺎ ﻣﻦ ﺁﺛﺎﻡ‬
‫ﺍﻷﻣﻢ ﻓﻼ ﻳﺬﻛﺮ ﻋﺪﻟﻪ ﻭﺑﺮﻩ ﺍﻟﺬﻱ ﺻﻨﻌﻪ‪ .‬ﻷﺟﻞ ﺍﳋﻄﻴﺔ ﺍﻟﱵ ﻓﻌﻠﻬﺎ ﻭﳝﻮﺕ ﺑﺎﳋﻄﻴـﺔ ﺍﻟـﱵ‬
‫ﺻﻨﻌﻬﺎ‪...‬‬
‫ﺍﻟﺴﺎﺑﻊ ﻭﺍﳋﻤﺴﻮﻥ‪ :‬ﻭﺑﻌﺪ ﻫﺬﺍ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ‪ ...‬ﻭﻳﻘﻮﻝ ﺇﺫﺍ ﺭﺟـﻊ ﺍﳋـﺎﻃﺊ‬
‫ﻋﻦ ﺍﳋﻄﺄ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﻭﻳﻔﻌﻞ ﺍﻟﱪ ﻭﺍﻟﻌﺪﻝ‪ .‬ﻓﻘﺪ ﺣﻔﻆ ﻧﻔﺴﻪ ﻭﺭﺟﻊ ﻋـﻦ ﳐﺎﻟﻔﺘـﻪ ﻛﻠـﻬﺎ‬
‫ﺍﻟﱵ ﺻﻨﻌﻬﺎ‪ .‬ﻭﻫﻮ ﳛﻴﺎ ﺣﻴﺎﺓ ﻭﻻ ﳝﻮﺕ‪ .‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ ﺃﻧﺎ ﺃﺩﻳﻦ ﻛـﻞ ﻭﺍﺣـﺪ ﻣـﻨﻜﻢ ‪...‬‬
‫ﻛﻌﻤﻠﻪ ﻳﺎ ﺑﻴﺖ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻗﺎﻝ ﺃﺩﻭﻧﺎﻱ ﺍﻟﺮﺏ‪.‬‬

‫™ ™ ™ ™ ™‬

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‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﺎﻗﻔﺔ ﺃﻥ ﻳﻘﺒﻠﻮﺍ ﺍﻟﺘﺎﺋﺒﲔ ﺑﺒﺸﺎﺓ ﻭﻓﺮﺡ‬
‫ﻭﻫﻮ ‪ 46‬ﺑﺎﺑﹰﺎ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺃﻻ ﺗﺮﻭﺍ ﻳﺎ ﺃﻭﻻﺩﻧﺎ ﺍﻷﺣﺒﺎﺀ‪ .‬ﺃﻥ ﺍﻟﺮﺏ ﺇﳍﻨﺎ ﺭﺣﻴﻢ ﻭﺑﺎﺭ ﻭﺻﺎﱀ ﻭﳏﺐ ﺍﻟﺒﺸﺮ‪.‬‬
‫ﻭﻣَﻦ ﻛﺎﻥ ﻣﺴﺠﻮﻧﹰﺎ ﺑﺎﳋﻄﻴﺔ‪ .‬ﻻ ﻳُﻈﻬﺮﻩ ﻭﻻ ﻳُﻌﻨﱢﻔﻪ‪ .‬ﻭﻣَﻦ ﻋﺎﺩ ﻳﻘﺒﻠﻪ ﻭﳛﻴﱢﻴﻪ‪ .‬ﻭﱂ ﳚﻌﻞ ﻟﻠﺤﻘﺪ‬
‫ﻣﻮﺿﻌﹰﺎ ‪ ...‬ﻭﻋﻠﻰ ﻣَﻦ ﻳﺮﻳﺪ ﺃﻥ ﳛﻜﻢ ﺑﻘﺴﺎﻭﺓ ﻗﻠﺐ ﻭﻗﻠﺔ ﺭﲪﺔ ﻟـﲑﺩﻭﺍ ﻣَـﻦ ﳜﻄـﺊ‪ ،‬ﺃﻥ‬
‫ﳜﺎﻟﻄﻮﻫﻢ ﺑﻜﻼﻡ ﺍﻟﻌﺰﺍﺀ ﺍﻟﺬﻱ ﺑﻪ ﳝﻜﻦ ﺃﻥ ﻳﺮﺟﻌﻮﺍ ﺑﺘﻮﺑﺔ ‪ ...‬ﻓﺈﻥ ﺍﻟﻠﱠﻪ ﻳﻘﻮﻝ ﻟﻸﺳﺎﻗﻔﺔ ﻋﻠﻰ‬
‫ﻓﻢ ﺇﺷﻌﻴﺎﺀ ﺍﻟﻨﱯ‪ .‬ﺍﺩﻋﻮﺍ ﺍﺩﻋﻮﺍ ﺷﻌﱯ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻜﻬﻨﺔ‪ .‬ﻭﻛﻠﻤﻮﺍ ﻗﻠﺐ ﺃﻭﺭﺷﻠﻴﻢ ‪ .....‬ﻓﺎﻟﻮﺍﺟﺐ‬
‫ﺃﻥ ﻧﻄﻴﻊ ﺍﻟﻠﱠﻪ ‪ ...‬ﻭﻧﺴﺄﻝ ﺍﻟﺬﻳﻦ ﺃﺧﻄﺄﻭﺍ ﺃﻥ ﻳﻠﺰﻣﻮﺍ ﺍﻟﺘﻮﺑﺔ‪ .‬ﻭﻧﺪﻋﻬﻢ ﻳﺮﲝﻮﻥ ﺭﺟﺎﺀ ﺻـﺎﳊﹰﺎ‪.‬‬
‫ﻭﻻ ﻧﺘﻐﺎﻓﻞ ﻋﻨﻬﻢ ﻟﺌﻼ ﻧﻜﻮﻥ ﻣﺸﺎﺭﻛﲔ ﳍﻢ ﰲ ﺁﺛﺎﻣﻬﻢ‪ .‬ﻷﺟﻞ ﳏﺒﺘﻨﺎ ﳍﻢ‪ .‬ﻓﻠﻨﻘﺒـﻞ ﺇﻟﻴﻨـﺎ‬
‫ﺍﻟﺘﺎﺋﺒﲔ ﻭﻧﻔﺮﺡ ﻬﺑﻢ‪ .‬ﻭﳓﻜﻢ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺃﺧﻄﺄﻭﺍ ﺑﺮﲪﺔ ﻭﺭﺃﻓﺔ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﺫﺍ ﻣﺸﻰ ﻭﺍﺣﺪ ﻋﻠﻰ ﺷﺎﻃﺊ ﺍﻟﺒﺤﺮ‪ .‬ﻭﻛﺎﺩ ﺃﻥ ﻳﺰﻟﻖ‪ .‬ﻓﺈﻥ ﱂ ﺗُ ِﻌْﻨﻪُ ﻭﲡﺬﺑﻪ ﺇﱃ‬
‫ﻓﻮﻕ‪ .‬ﺑﻞ ﺩﻓﻌﺘﻪ ﺇﱃ ﺃﺳﻔﻞ ﻓﻘﺪ ﻗﺘﻠﺖ ﺃﺧﺎﻙ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻚ ﺃﻥ ﺗﻌﲔ ﻣَﻦ ﺗﺮﺍﻩ ﻋﻠﻰ ﻭﺷﻚ ﺃﻥ ﻳﱰﻟﻖ ﻭﻻ ﺗﺪﻋﻪ ﻳﻬﻠﻚ‬
‫ﺑﺎﳉﻤﻠﺔ‪ ،‬ﻟﻜﻲ ﻳﺘﻌﻠﱠﻢ ﺍﻟﺸﻌﺐ‪ .‬ﻭﻻ ﻳﻬﻠﻚ ﻣﻊ ﺍﻟﺬﻱ ﺃﺧﻄﺄ‪...‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻴﻚ ﻳﺎ ﺃﺳﻘﻒ‪ .‬ﺃﻻ ﺗﺘﻐﺎﻓﻞ ﻋﻦ ﺁﺛـﺎﻡ ﺍﻟﺸـﻌﺐ‪ .‬ﻭﻻ ﺗﻄـﺮﺩ‬
‫ﻋﻨﻚ ﻣَﻦ ﻳﺘﻮﺏ‪ .‬ﻟﺌﻼ ﻳﻬﻠﻚ ﻗﻄﻴﻊ ﺭﺑﻚ‪ .‬ﻷﺟﻞ ﺗﻔﺮﻳﻄﻚ ﻭﳚﺪﻑ ﻋﻠﻰ ﺍﻻﺳـﻢ ﺍﳉﺪﻳـﺪ‬
‫ﺍﻟﺬﻱ ﲰﻲ ﺑﻪ ﺷﻌﺒﻪ‪ .‬ﻭﻳﻌﻴّﺮﻭﻙ ﻣﺜﻞ ﺍﻟﺮﻋﺎﺓ ﺍﳌﻔﺮﻃﲔ‪ .‬ﺍﻟﺬﻱ ﻷﺟﻠﻬﻢ ﻛﻠﻤﻬﻢ ﺍﻟﻠﱠﻪ ﺑﺈﺭﻣﻴﺎ ﺍﻟﻨﱯ‬
‫ﻼ‪ " :‬ﺇﻥ ﺭﻋﺎﺓ ﻛﺜﲑﻳﻦ ﺍﻫﻠﻜﻮﺍ ﻫﺬﺍ ﺍﻟﻜﺮﻡ ﻭﳒﺴﻮﺍ ﻣﲑﺍﺛﻲ "‪ .‬ﻭﻗـﺎﻝ ﺃﻳﻀـﹰﺎ‪ :‬ﺭﺟـﺰﻱ‬ ‫ﻗﺎﺋ ﹰ‬
‫ﻭﻏﻀﱯ ﻋﻠﻰ ﺍﻟﺮﻋﺎﺓ ﻭﺃﻧﺎ ﺃﻏﻀﺐ ﻣﻦ ﺃﺟﻞ ﺍﳋﺮﺍﻑ ‪...‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ‪ :‬ﺃﻧﺘﻢ ﺍﻟﻜﻬﻨﺔ ﺍﻟﺬﻳﻦ ﺃﻫﻨﺘﻢ ﺍﲰﻲ‪.‬‬
‫ﻼ‪ .‬ﰒ ُﻣ ْﺮ ﺑﺈﺧﺮﺍﺟﻪ ﻓﺈﺫﺍ ﺧﺮﺝ ﺩﻉ ﺍﻟﺸﻤﺎﻣﺴﺔ‬ ‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﻣَﻦ ﺃﺧﻄﺄ ﻓﺪﺍﻭِﻩ ﻗﻠﻴ ﹰ‬
‫ﻳﻠﺤﻘﻮﻧﻪ ﻭﳝﺴﻜﻮﻧﻪ ﺧﺎﺭﺝ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻳﺪﺍﻭﺭﻭﻧﻪ‪ .‬ﰒ ﻳﺪﺧﻠﻮﻥ ﻳﺴﺄﻟﻮﻧﻚ ﻷﺟﻠﻪ‪.‬‬
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‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﻓﺈﻥ ﺍﳌﹸﺨﻠﱢﺺ ﻛﺎﻥ ﻳﺴﺄﻝ ﺃﺑﺎﻩ‪ .‬ﻷﺟﻞ ﺍﻟﺬﻳﻦ ﺃﺧﻄﺄﻭﺍ ﻛﻤﺎ ﻫﻮ ﻣﻜﺘـﻮﺏ ﰲ‬
‫ﺍﻹﳒﻴﻞ‪ " :‬ﻳﺎ ﺃﺑﺘﺎﻩ ﺇﻏﻔﺮ ﳍﻢ ﻓﺈﻬﻧﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﻣﺎﺫﺍ ﻳﻔﻌﻠﻮﻥ ‪ ...‬ﻭﺣﻴﻨﺌﺬ ﺗﺄﻣﺮ ﺃﻥ ﻳـﺪﺧﻠﻮﻩ‬
‫ﺖ ﻋﻠﻴـﻪ ﺃﻥ‬‫ﻣﻦ ﻏﲑ ﺃﻥ ﺗﺴﺘﻘﺼﻲ ﻫﻞ ﻳﺘﻮﺏ ﺃﻭ ﻳﺴﺘﺤﻖ ﺃﻥ ﺗﻘﺒﻠﻪ ﺍﻟﻜﻨﻴﺴﺔ ‪ ..‬ﻓﺈﺫﺍ ﺣﺘّﻤـ ْ‬
‫ﻳﺼﻮﻡ ﺃﻳﺎﻣﹰﺎ ﻛﻤﺎ ﺗﺴﺘﺤﻖ ﺧﻄﻴﺘﻪ ﺃﺳﺒﻮﻋﲔ ﺃﻭ ﺛﻼﺛﺔ ﺃﻭ ﺃﺭﺑﻌﺔ ﺃﻭ ﲬﺴﺔ ﺃﻭ ﺳﺒﻌﺔ‪ .‬ﻭﻫﻜـﺬﺍ‬
‫ﺍﺗﺮﻛﻪ ﺑﻌﺪ ﺃﻥ ﺗﻌﺮﻓﻪ ﺃﻥ ﻳﺘﺄﺩﱠﺏ ﻛﻤﺎ ﻳﻠﻴﻖ ﲞﻄﻴﺘﻪ‪ .‬ﰒ ﺍﻛﺮﻣﻪ ﻭﻋﻠﱢﻤﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻮﺍﺿـﻌﹰﺎ ﰲ‬
‫ﺫﺍﺗﻪ ‪ ...‬ﻭﺍﺳﺄﻝ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﻬﺐ ﻟﻪ ﺩﺍﻟﺔ ﺃﻣﺎﻣﻪ‪ .‬ﻭﻫﻮ ﻳﻘﻮﻝ ﺇﻥ ﺃﺧﺬﺕ ﺑﺎﳋﻄﺎﻳﺎ ﻳﺎﺭﺏ‪ .‬ﻓﻤـﻦ‬
‫ﻼ‪ .‬ﻭﻫﻮ ﻣﺎ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺜﺒﺖ ﻗﺪﺍﻣﻚ‪ .‬ﻷﻥ ﺍﳌﻐﻔﺮﺓ ﻫﻰ ﻣﻦ ﻋﻨﺪﻙ‪ .‬ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺍﺟﻌﻞ ﻟﻨﺎ ﻣﺜ ﹰ‬
‫ﻗﻴﻞ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻧﻚ ﻗﺪ ﺃﺧﻄﺄﺕ ﻓﻼ ﺗﻌﻮﺩ ﲣﻄﺊ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﳚﺐ ﻋﻠﻰ ﻣَﻦ ﺃﺧﻄﺄ ﺃﻥ ﳛﺘﺸﻢ ﻣﻦ ﺧﻄﻴﺘﻪ ﻷﻧﻪ ﻗﺪ ﻳﻜﻔﻲ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻗﻴﻞ‬
‫ﳌﻮﺳﻰ ﻷﺟﻞ ﻣﺮﱘ ﺃﺧﺘﻪ‪ .‬ﳌﺎ ﺳﺄﻝ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﻐﻔﺮ ﳍﺎ‪ .‬ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﻟﻮ ﺃﻥ ﺃﺑﺎﻫﺎ ﺑﺼﻖ ﰲ ﻭﺟﻬﻬﺎ‪.‬‬
‫ﻟﻮﺟﺐ ﻋﻠﻴﻬﺎ ﺃﻥ ﲢﺘﺸﻢ‪ .‬ﻓﺘﺨﺮﺝ ﻣﻦ ﺍﶈﻠﺔ ﺳﺒﻌﺔ ﺃﻳﺎﻡ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺗﺪﺧﻞ ﻫﻜﺬﺍ ﳚـﺐ ﺃﻥ‬
‫ﺗﻔﻌﻞ ﺃﻳﻀﹰﺎ ﺑﺎﻟﺘﺎﺋﺒﲔ ﻋﻦ ﺧﻄﺎﻳﺎﻫﻢ‪ .‬ﲣﺮﺟﻬﻢ ﻣﻦ ﺍﻟﺒﻴﻌﺔ‪ .‬ﻣﺪﺓ ﻣﻌﻠﻮﻣﺔ ﻛﻘـﺪﺭ ﺧﻄﻴﺘـﻬﻢ‪.‬‬
‫ﻭﺑﻌﺪ ﺫﻟﻚ ﺗﻘﺒﻠﻬﻢ ﺇﺫﺍ ﺗﺎﺑﻮﺍ ﻛﻤﺎ ﻳﻘﺒﻞ ﺍﻵﺑﺎﺀ ﺃﻭﻻﺩﻫﻢ‪.‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﺳﻘﻒ ﺃﻳﻀﹰﺎ ﺧﺎﻃﺌﹰﺎ ﻓﻜﻴﻒ ﻳﺒﺤﺚ ﺃﻭ ﻳﺴﺘﻘﺼﻲ ﻋﻦ ﺫﻧﺐ ﺃﺣﺪ‪.‬‬
‫ﻭﻛﻴﻒ ﻳﺰﺟﺮ ﻗﻮﻣﹰﺎ ﺁﺧﺮﻳﻦ ﻣﻊ ﺍﶈﺎﺑﺎﺓ‪ .‬ﻭﺃﺧﺬ ﺍﻟﺮﺷﻮﺓ‪ .‬ﻭﻫﻮ ﻭﺧﺪﺍﻣـﻪ ﺳـﺮﻳﺮﻬﺗﻢ ﻏـﲑ‬
‫ﻃﺎﻫﺮﺓ؟!!‬
‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺋﻴﺲ ﻭﺍﳊﺎﻛﻢ ﻳﺄﺧﺬ ﺭﺷﻮﺓ ﻓﻼ ﳜﺮﺝ ﺣﻜﻤـﹰﺎ ﻋـﺎﺩ ﹰﻻ ﺑـﻞ‬
‫ﻭﻻ ﻳﻠﺘﻔﺘﻮﻥ ﺇﱃ ﺣﻜﻢ ﺃﺭﻣﻠﺔ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﻛﻴﻒ ﻳﻄﻴﻊ ﺍﻷﺳﻘﻒ ﺷﻌﺒﻪ‪ .‬ﻓﻴﺠﻴﺒﻮﻩ ﻗﺎﺋﻠﲔ ﺑﺎﻟﻜﻠﻤـﺔ ﺍﳌﻜﺘﻮﺑـﺔ‬
‫ﰲ ﺍﻹﳒﻴﻞ ﳌﺎﺫﺍ ﺗﺮﻯ ﺍﻟﻘـﺬﻯ ﺍﻟـﺬﻱ ﰲ ﻋـﲔ ﺃﺧﻴـﻚ ﻭﻻ ﺗﻨﻈـﺮ ﺍﳋﺸـﺒﺔ ﺍﻟـﱵ ﰲ‬
‫ﻋﻴﻨﻴﻚ؟‬
‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﻭﺧﺪﱠﺍﻣﻪ ﺃﻳﻀﹰﺎ ﺃﻥ ﳜﺎﻓﻮﺍ ﻣﻦ ﲰﺎﻉ ﻣﺜـﻞ ﻫـﺬﺍ‬
‫ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻓﻴﻬﻢ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﺍﻟﺬﻱ ﳜﻄﺊ ﺇﺫﺍ ﺭﺃﻯ ﺃﺣﺪ ﻳﻔﻌﻞ ﻣﺜﻠﻤﺎ ﻓﻌﻠﻪ ﻓﺈﻧﻪ ﻳﺒﲏ ﺃﻣـﺮﻩ ﻋﻠـﻰ‬
‫ﺍﻟﺪﻭﺍﻡ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻪ ‪...‬‬
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‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ :‬ﺇﺫﺍ ﺃﺧﺬ ﺍﳋﺎﻃﺊ ﺇﱃ ﺗﻌﻴﲑ ﻭﺍﺣﺪ‪ .‬ﻓﺈﻧﻪ ﻳﻌﻤﻞ ﰲ ﻗﻮﻡ ﺁﺧـﺮﻳﻦ ﻟـﺬﺍ‬
‫ﻧﺘﻀ ﱠﺮﻉ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻓﻴﻜﻢ ﻋﻴﺐ ﻟﺌﻼ ﻳﻜﻮﻥ ﺍﻟﻘﻄﻴﻊ ﻣﻀﻄﺮﺑﹰﺎ‪.‬‬
‫ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ :‬ﻭﺇﺫﺍ ﻛﺜﺮ ﺍﳋﻄﺎﺓ ﻓﺈﻥ ﺍﻟﺸﺮ ﻳﻜﺜﺮ ﺟﺪﹰﺍ ﻭﳚﺪ ﻟﻪ ﻣﻜﺎﻧﹰﺎ ﻋﻨـﺪ ﻗـﻮﻡ‬
‫ﺁﺧﺮﻳﻦ ﻛﻤﺜﻞ ﺍﳋﻤﲑ ﺍﻟﻘﻠﻴﻞ ﻓﺈﻧﻪ ﳜﻤﱢﺮ ﺍﻟﻌﺠﲔ ﻛﻠﻪ‪.‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ :‬ﻣﺮﺍﺕ ﻛﺜﲑﺓ ﻳﻜﻮﻥ ﻟﺺ ﻭﺍﺣﺪ ﻳﺄﰐ ﺑﺎﻟﻔﻌﻞ ﺍﳌﺒﻐﻮﺽ ﺇﱃ ﺷـﻌﺐ‬
‫ﻛﺎﻣﻞ ﻷﻥ ﳊﻢ ﻣﻴﺘﻪ ﺃﻓﺴﺪﺕ ﻃﻴﺒﹰﺎ ﻣﻌﺪﹰﺍ ﻓﺎﺋﻘﹰﺎ‪.‬‬
‫ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪ :‬ﺇﺫﺍ ﲰﻊ ﺍﳌﻠﻚ ﻛﻼﻣﹰﺎ ﻻ ﳚﺐ ﲰﺎﻋﻪ ﻓﺈﻥ ﲨﻴﻊ ﺃﺟﻨـﺎﺩﻩ ﻳﺼـﲑﻭﻥ‬
‫ﻳﻄﻠﺒﻮﻥ ﻣﺎ ﻻ ﳚﺐ ﻛﺎﳋﺮﻭﻑ ﺍﳌﻤﻠﻮﺀ ﺟﺮﺑﹰﺎ ﻓﺈﻧﻪ ﻳﻌﺪﻱ ﻏﲑﻩ ﻣﻦ ﻣﺮﺿﻪ ﺇﺫﺍ ﱂ ﻳﻔﺮﻕ ﺑﻴﻨـﻪ‬
‫ﻭﺑﲔ ﺍﳋﺮﺍﻑ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬
‫ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‪ :‬ﺍﻹﻧﺴﺎﻥ ﺍﳌﺨﺎﻟﻒ ﳚﺐ ﺍﻟﺘﺤﺮﺯ ﻣﻨﻪ ﻛﺜﲑﹰﺍ ﻣﺜﻞ ﺍﻟﻜﻠﺐ ﺍﺠﻤﻟﻨﻮﻥ‪ .‬ﻳﺆﺫﻱ‬
‫ﻛﻞ ﻣَﻦ ﻳﺪﻧﻮ ﻣﻨﻪ ﻫﻜﺬﺍ ﺇﺫﺍ ﱂ ﻳُﺒﻌﺪ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺨﺎﻟﻒ ﻣﻦ ﻛﻨﻴﺴﺔ ﺍﻟﻠﱠﻪ ﻓﺈﻧﻜﻢ ﺗﺼﻴﱢﺮﻭﺍ ﺑﻴﺖ‬
‫ﺍﻟﻠﱠﻪ ﻣﻐﺎﺭﺓ ﻟﻠﺼﻮﺹ‪.‬‬
‫ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ :‬ﻋﻠﻴﻨﺎ ﺃﻥ ﻻ ﻧﺴﻜﺖ ﻋﻦ ﺍﳌﺬﻧﺒﲔ ﺑﻞ ﻧﻮﺑّﺨﻬﻢ ﻭﻧﻌﹼﻠﻤﻬـﻢ ﺑﻜﺂﺑـﺔ‪.‬‬
‫ﻭﳓﺪﺩ ﳍﻢ ﺻﻮﻣﹰﺎ‪ .‬ﻟﻜﻲ ﻳﻜﻮﻥ ﺫﻟﻚ ﺗﺄﺩﻳﺒﹰﺎ ﻟﻠﺒﺎﻗﲔ ﻭﺟﺰﻋﹰﺎ ‪...‬‬
‫ﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻗﺎﻝ ﻷﺟﻞ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺻﻴّﺮﻭﻫﻢ ﺧﺎﺋﻔﲔ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﺃﻥ ﻳﻔﻀﺢ ﺍﻟﺬﻧﺐ ﺑﺎﻟﺘﻌﻠﻴﻢ‪ .‬ﻭﻳﻜﻮﻥ ﻣﺆﺩﺑﹰﺎ‬
‫ﻟﻜﻞ ﺃﺣﺪ ﺑﻌﺪﻝ ﻣﺒﺸﺮﹰﺍ ﺑﺎﳋﲑﺍﺕ ﺍﳌﻌﺪﺓ ﻣﻦ ِﻗﺒَﻞ ﺍﻟﻠﱠﻪ‪ .‬ﻭﺍﻟﻐﻀﺐ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﺍﻟﺪﻳﻨﻮﻧـﺔ‪.‬‬
‫ﻟﺌﻼ ﻳﺮﻓﺾ ﻏﺮﺱ ﺍﻟﻠﱠﻪ ﻷﺟﻞ ﺗﻮﺍﻧﻴﻪ‪ .‬ﻭﻳﺴﻤﻊ ﻣﺎ ﻳﻘﻮﻝ ﰲ ﻫﻮﺷﻊ ﺍﻟﻨﱯ‪ :‬ﳌﺎﺫﺍ ﺳﻜﺘﻢ ﻋـﻦ‬
‫ﺍﳌﻨﺎﻓﻖ ﻭﲦﺎﺭﻩ ﻗﻄﻔﺘﻤﻮﻫﺎ؟؟‬
‫ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻟﻴﻬﺘﻢ ﺍﻷﺳﻘﻒ ﺑﻜﻞ ﺃﺣﺪ ﻟﻴﺨﻠﺺ ﺍﳉﻤﻴﻊ ﻟﻜﻲ ﺍﻟﺬﻳﻦ ﱂ ﳜﻄﺌﻮﺍ‬
‫ﻳﺪﻭﻣﻮﺍ ﺑﻼ ﺧﻄﻴﺔ‪ .‬ﻭﺍﻟﺬﻳﻦ ﺃﺫﻧﺒﻮﺍ ﻳﺘﻮﺑﻮﺍ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻳﻘﻮﻝ ﺍﻟﺮﺏ ﻟﻜﻢ ﺃﻳﻬﺎ ﺍﻷﺳﺎﻗﻔﺔ‪ :‬ﺍﻧﻈﺮﻭﺍ ﻻ ﺗـﺰﺩﺭﻭﺍ ﺑﺄﺣـﺪ‬
‫ﻣﻦ ﻫﺆﻻﺀ ﺍﻷﺻﺎﻏﺮ‪ .‬ﳚﺐ ﺃﻥ ﺗﻌﻄﻰ ﻣﻐﻔﺮﺓ ِﻟﻤَﻦ ﻳﺘﻮﺏ‪ .‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟـﺬﻱ ﻳﻘـﻮﻝ ﻓﻴـﻪ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺬﻧﺒﲔ ﻣﺘﺄﻟﱢﻤﹰﺎ ﺃﻧﲏ ﺃﺫﻧﺒﺖ‪ .‬ﻓﻔﻲ ﺍﳊﺎﻝ ﳚﻴﺒﻪ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﺇﻥ ﺍﻟﺮﺏ ﻗﺪ ﻏﻔـﺮ‬
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‫ﻟﻚ ﺧﻄﻴﺘﻚ ﻭﻻ ﲤﻮﺕ‪ .‬ﻭﺍﻋﺮﻑ ﺭﺗﺒﺘﻚ ﻳﺎ ﺃﺳﻘﻒ‪ .‬ﺃﻧﻚ ﻛﻤﺎ ﻗﺒﻠﺖ ﺳـﻠﻄﺎﻧﹰﺎ ﺃﻥ ﺗـﺮﺑﻂ‬
‫ﻫﻜﺬﺍ ﻧﻠﺖ ﺳﻠﻄﺎﻧﹰﺎ ﺃﻥ ﲢﻞ‪ .‬ﺍﻋﺮﻑ ﻣَﻦ ﺃﻧﺖ ﻭﺃﻣﺸﻲ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺑﺎﺳﺘﺤﻘﺎﻕ ﺭﺗﺒﺘـﻚ‪.‬‬
‫ﻭ َﻋﻠﱢﻢ ﺍﻟﻨﺎﺱ ﺃﻧﻚ ﺗﻌﻄﻲ ﺟﻮﺍﺑﹰﺎ ﺑﺎﻷﻛﺜﺮ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻗﺎﻝ ﻣَﻦ ﺃﻭﺩﻉ ﻛﺜﲑﹰﺍ ﻳﻄﺎﻟﺐ ﺑﻜﺜﲑ‪ .‬ﻭﻟﻴﺲ ﺃﺣﺪ ﻣـﻦ ﺍﻟﻨـﺎﺱ‬
‫ﺑﻼ ﺧﻄﻴﺔ ﺇ ﱠﻻ ﺍﻟﺬﻱ ﺻﺎﺭ ﺇﻧﺴﺎﻧﹰﺎ ﻣﻦ ﺃﺟﻠﻨﺎ‪ .‬ﻓﺈﻧﻪ ﻣﻜﺘﻮﺏ ﻟﻴﺲ ﺃﺣﺪ ﻃﺎﻫﺮﹰﺍ ﻣﻦ ﺩﻧﺲ ﻭﻟـﻮ‬
‫ﻛﺎﻧﺖ ﺣﻴﺎﺗﻪ ﻳﻮﻣﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻋﻠﻰ ﺍﻷﺭﺽ ‪ ...‬ﻓﻸﺟﻞ ﻫﺬﺍ ﻛﺘﺒﻮﺍ ﺳﻘﻄﺎﺕ ﺍﻷﺑﺮﺍﺭ ﻭﺍﻟﺒﻄﺎﺭﻛﺔ‬
‫ﻭﺍﻵﺑﺎﺀ ﺍﻟﺬﻳﻦ ﺗﻘﺪﻣﻮﺍ‪ .‬ﻟﻴﺲ ﻟﻜﻲ ﻧﻘﺮﺃﻫﺎ ﻭﻧﻌﻴّﺮ ﺃﻭﻟﺌﻚ‪ .‬ﺑﻞ ﻧﺘﺄﻣﱠﻠﻬﺎ ﳓﻦ ﻭﻧﺘﻮﺏ‪ .‬ﻭﻳﻜﻮﻥ ﻟﻨﺎ‬
‫ﺭﺟﺎﺀ ﺻﺎﱀ ﻭﳒﺪ ﻏﻔﺮﺍﻧﹰﺎ ﻷﻥ ﺩﻧﺲ ﺃﻭﻟﺌﻚ ﻫﻮ ﻛﺮﺍﻣﺔ ﻟﻨﺎ ﻭﺗﺄﺩﻳﺐ ﺣﱴ ﺇﺫﺍ ﺃﺫﻧﺒﻨﺎ ﳓﻦ ﻧﺘﻮﺏ‬
‫ﻭﻧﻨﺎﻝ ﲤﺤﻴﺼﹰﺎ‪.‬‬
‫ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻣﻜﺘﻮﺏ ﺇﻥ ﻣَﻦ ﻫﻮ ﺍﻟﺬﻱ ﻳﻔﺘﺨﺮ ﺃﻥ ﻗﻠﺒﻪ ﻃﺎﻫ ٌﺮ‪ .‬ﺃﻭ ﻣَﻦ ﻳﻘﺪﺭ‬
‫ﻳﻘﻮﻝ ﺇﻥ ﻗﻠﺒﻪ ﻃﺎﻫ ٌﺮ ﻣﻦ ﺧﻄﻴﺔ‪ .‬ﻓﻠﻴﺲ ﺃﺣ ٌﺪ ﺑﻼ ﺧﻄﻴﺔ‪...‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﻧﺖ ﺃﻳﻀﹰﺎ ﺃﺳﺮﻉ ﺑﻜﻞ ﻗﻮﺗﻚ‪ .‬ﻭﻛﹸﻦ ﺑﻼ ﻟﻮﻡ‪ .‬ﻭﺍﻫﺘﻢ ﺑﻜـﻞ‬
‫ﺃﺣﺪ ﻟﺌﻼ ﻳﺸﻚ ﺃﺣﺪ ﺑﺴﺒﺒﻚ ﻓﻴﻬﻠﻚ ‪...‬‬
‫ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺍﻟﻌﻠﻤﺎﱐ ﳛﻤﻞ ﺛﻘﻞ ﻧﻔﺴﻪ ﻭﺣﺪﻩ‪ .‬ﻭﺃﻣﱠﺎ ﺃﻧﺖ ﻓـﻮﺯﺭ ﻋﻈـﻴﻢ‬
‫ﻋﻠﻴﻚ ﻭﺃﻧﺖ ﺣﺎﻣﻞ ﻧﲑﹰﺍ ﻋﻈﻴﻤﹰﺎ‪ .‬ﻣﻜﺘﻮﺏ ﺇﻥ ﺍﻟﺮﺏ ﺗﻜﻠﱠﻢ ﻗﺪﺍﻡ ﻣﻮﺳﻰ ﺃﻧﻚ ﺃﻧﺖ ﻭﻫـﺮﻭﻥ‬
‫ﺗﺄﺧﺬﺍﻥ ﺫﻧﻮﺏ ﺍﻟﻜﻬﻨﻮﺕ‪.‬‬
‫ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻧﻚ ﺳﻮﻑ ﲡﺎﻭﺏ ﻋﻦ ﻛﺜﲑﻳﻦ‪ .‬ﺍﻫﺘﻢ ﺑﻜﻞ ﺃﺣـﺪ‬
‫ﺍﻟﺬﻳﻦ ﻳﺸﺘﻬﻮﻥ ﺃﻥ ﳜﻠﺼﻮﺍ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﺻﺤﻴﺤﻮﻥ ﻣﻦ ﺧﻄﻴﺔ ﺍﺣﻔﻈﻬﻢ‪ .‬ﻭﺍﻟﺬﻳﻦ ﺃﺧﻄـﺄﻭﺍ‬
‫ﺃﺩﻬﺑﻢ ﻭﻋﻠﱢﻤﻬﻢ‪ .‬ﻭﺣﺘﻢ ﻋﻠﻴﻬﻢ ﺻﻮﻣﹰﺎ‪ .‬ﻭﺧﻔﻒ ﻋﻨﻬﻢ ﻟﻴﻐﻔﺮ ﳍﻢ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺒﻜﻲ ﺍﻗﺒﻠﻪ ﺇﻟﻴـﻚ‪.‬‬
‫ﻭﺗﻜﻮﻥ ﺍﻟﻜﻨﻴﺴﺔ ﻛﻠﻬﺎ ﺗُﺼﻠﱢﻲ ﻣﻦ ﺃﺟﻠﻪ‪ .‬ﻭﺗﻀﻊ ﻳﺪﻙ ﻋﻠﻴﻪ‪ .‬ﻭﺍﺭﻋﻪ ﻣﻊ ﺍﻟﻘﻄﻴﻊ‪ .‬ﺍﻟﻐﺎﺭﻗﻮﻥ ﰲ‬
‫ﺍﻟﻐﻔﻠﺔ ﻋﻠﻤﻬﻢ‪ .‬ﻭﻗﻮﻣﻬﻢ ﻭﺛﺒﺘﻬﻢ‪ .‬ﻭﺃﻧﺖ ﻋﺎﺭﻑ ﺃﻥ ﻟﻚ ﺃﺟﺮﹰﺍ ﻋﻈﻴﻤﹰﺎ ﺇﺫﺍ ﻓﻌﻠﺖ ﻫﺬﺍ ﻛﻤﺎ ﺃﻧﻪ‬
‫ﻭﺯﺭ ﻋﻈﻴﻢ ﺇﺫﺍ ﺗﻮﺍﻧﻴﺖ ﻋﻨﻬﻢ‪.‬‬
‫ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻳﻘﻮﻝ ﺣﺰﻗﺒﺎﻝ ﺍﻟﻨﱯ ﻋﻦ ﺍﻷﺳﻘﻒ ﺍﻟﺬﻱ ﻳﺘﻮﺍﱏ ﻋﻦ ﺷﻌﺒﻪ ﺍﻟﻮﻳﻞ‬
‫ﻟﺮﻋﺎﺓ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻳﻦ ﺗﺮﻛﻮﺍ ﺍﳋﺮﺍﻑ ﺗﺮﻋﻰ ﻭﺣﺪﻫﺎ ﺃﻟﻴﺲ ﺍﻟﺮﻋﺎﺓ ﺍﻟﺬﻳﻦ ﻳﺮﻋـﻮﻥ ﺍﳋـﺮﺍﻑ‬
‫ﻫﺆﻻﺀ ﺍﻟﻠﱭ ﺷﺮﺑﺘﻤﻮﻩ‪ .‬ﻭﺍﻟﺼﻮﻑ ﻟﺒﺴﺘﻤﻮﻩ ‪ ....‬ﻭﺍﳌﻌﻠﻮﻑ ﺫﲝﺘﻤﻮﻩ‪ .‬ﻭﺧﺮﺍﰲ ﱂ ﺗﺮﻋﻮﻫـﺎ‬
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‫ﻭﺍﳌﺮﻳﺾ ﱂ ﺗﻘﻮﻭﻩ‪ .‬ﻭﺍﻟﻀﻌﻴﻒ ﱂ ﺗﱪﻭﻩ‪ .‬ﻭﺍﳌﻜﺴﻮﺭ ﱂ ﲡﱪﻭﻩ‪ .‬ﻭﺍﻟﻀﺎﻝ ﱂ ﻬﺗﺪﻭﻩ ﺇﻟـﻴﻜﻢ‪.‬‬
‫ﻉ ﻭﺻﺎﺭﻭﺍ‬‫ﻭﺍﻟﺬﻱ ﺷﺮﺩ ﱂ ﺗﻄﻠﺒﻮﻩ‪ .‬ﻭﱂ ﺗﻌﻠﱢﻤﻮﻩ ﲝﺮﻗﺔ ﻗﻠﺐ‪ .‬ﻓﺸﺮﺩﺕ ﺧﺮﺍﰲ‪ .‬ﻭﻟﻴﺲ ﳍﻢ ﺭﺍ ٍ‬
‫ﻃﻌﺎﻣﹰﺎ ﳉﻤﻴﻊ ﺳﺒﺎﻉ ﺍﻷﺭﺽ‪.‬‬
‫ﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺍﻟﺮﻋﺎﺓ ﱂ ﻳﻄﻠﺒﻮﺍ ﺧﺮﺍﰲ‪ .‬ﺑﻞ ﺍﻟﺮﻋﺎﺓ ﺭﻋﻮﺍ ﻧﻔﻮﺳﻬﻢ ﻭﺣـﺪﻫﻢ‬
‫ﻭﺧﺮﺍﰲ ﱂ ﻳﻀﺒﻄﻮﻫﺎ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻭﺑﻌﺪ ﻗﻠﻴﻞ ﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ ﺃﻥ ﺃﻧﺰﻝ ﻳﺎ ﺭﻋﺎﺓ ﻭﺃﻃﻠﺐ ﺧﺮﺍﰲ ﻣﻨـﻬﻢ‬
‫ﻭﻻ ﺃﺩﻋﻬﻢ ﻳﺮﻋﻮﻫﻢ‪ .‬ﻭﻻ ﻳﻌﻮﺩ ﺍﻟﺮﻋﺎﺓ ﻳﺮﻋﻮﺍ ﺍﳋﺮﺍﻑ ﻭﺣﺪﻫﻢ‪ .‬ﻭﺃﺧﺮﺝ ﺍﳋﺮﺍﻑ ﻣﻦ ﺃﻓﻮﺍﻩ‬
‫ﺍﻟﺮﻋﺎﺓ ﻛﻴﻼ ﺗﻜﻮﻥ ﳍﻢ ﻃﻌﺎﻣﹰﺎ‪.‬‬
‫ﻉ‪ .‬ﻭﺑﲔ ﻛـﺒﺶ‬ ‫ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻭﺗﻜﻠﱠﻢ ﻣﻊ ﺍﻟﺸﻌﺐ ﻭﺳﺄﺣﻜﻢ ﺑﲔ ﺧﺮﻭﻑ ﻭﺭﺍ ٍ‬
‫ﻭﻛﺒﺶ ﻳﻜﻔﻴﻜﻢ ﺃﻥ ﺍﳌﺮﻋﻰ ﺍﻟﺼﺎﱀ ﺗﺮﻋﻮﻥ ﻓﻴﻪ ﻭﺑﻘﻴـﺔ ﻣﺮﻋـﺎﻛﻢ ﺩﺳـﺘﻤﻮﻩ ﺑـﺄﺭﺟﻠﻜﻢ‬
‫ﻭﻣﺎ ﺩﺳﺘﻤﻮﻩ ﺃﻛﻠﺘﻪ ﺧﺮﺍﰲ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻗﺎﻝ ﺃﻳﻀﹰﺎ ﻫﺬﺍ ﺳﺘﻌﻠﻤﻮﻥ ﺃﱐ ﺃﻧﺎ ﺍﻟﺮﺏ ﻭﺍﳋﺮﺍﻑ ﺧﺮﺍﻑ ﻣﺮﻋﺎﻱ‬
‫ﺃﻧﺘﻢ ﺭﺟﺎﱄ ﺃﻧﺎ ﺍﻟﻠﱠﻪ ﺇﳍﻜﻢ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻗﺎﻝ ﺍﻟﺮﺏ ﺍﲰﻌﻮﱐ ﺃﻳﻬﺎ ﺍﻷﺳﺎﻗﻔﺔ‪ .‬ﺍﲰﻌـﻮﺍ ﺃﻳﻬـﺎ ﺍﻟﻌﻠﻤـﺎﻧﻴﻮﻥ‬
‫ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﺮﺏ ﺇﱐ ﺃﺣﻜﻢ ﺑﲔ ﻛﺒﺶ ﻭﻛﺒﺶ ﻭﺑﲔ ﺧﺮﻭﻑ ﻭﺧﺮﻭﻑ‪ .‬ﻓﻴﻘﻮﻝ ﺃﱐ ﺃﺣـﺎﻛﻢ‬
‫ﺍﻟﺮﻋﺎﺓ ﻷﺟﻞ ﺗﻔﺮﻳﻄﻬﻢ‪ .‬ﻭﻣﻌﻨﺎﻩ ﺃﱐ ﺃﺣﻜﻢ ﺑﲔ ﺃﺳـﻘﻒ ﻭﺃﺳـﻘﻒ ‪ ..‬ﻭﻋﻠﻤـﺎﱐ ﻣـﻊ‬
‫ﻋﻠﻤﺎﱐ‪ .‬ﻭﺭﺋﻴﺲ ﻣﻊ ﺭﺋﻴﺲ‪ .‬ﻷﻥ ﺧﺮﺍﰲ ﻭﻛﺒﺎﺷﻲ ﻫﻰ ﻧﺎﻃﻘﺔ‪ .‬ﻭﻣﺎ ﻫﻰ ﻏﲑ ﻧﺎﻃﻘـﺔ ﻟـﺌﻼ‬
‫ﻉ‪ .‬ﻭﻟﻴﺲ ﱄ ﺷﻲﺀ ﺃﻋﻤﻠـﻪ ﻓﻴﻜـﻮﻥ ﻫـﺬﺍ‬ ‫ﻳﻘﻮﻝ ﺍﻟﻌﻠﻤﺎﱐ ﺃﱐ ﺃﻧﺎ ﺧﺮﻭﻑ ﻭﻟﺴﺖ ﺃﻧﺎ ﺑﺮﺍ ٍ‬
‫ﻛﺎﳋﺮﻭﻑ ﺍﻟﺬﻱ ﻻ ﻳﺘﺒﻊ ﺍﻟﺮﺍﻋﻲ ﺍﻟﺼﺎﱀ‪ ،‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻧﺼﻴﺒﹰﺎ ﻟﻠﺬﺋﺎﺏ ﻟﻴﺨﻄﻔﻮﻩ ﻭﻳﻬﻠﻜـﻮﻩ‪.‬‬
‫ﻫﻜﺬﺍ ﻣَﻦ ﻳﺘﺒﻊ ﺍﻟﺮﺍﻋﻲ ﺍﻟﺸﺮﻳﺮ‪ .‬ﻓﺈﻥ ﻣﻮﺗﻪ ﻇﺎﻫﺮ ﺃﻣﺎﻣﻪ‪ .‬ﻟﻴﺲ ﻳﺒﻠﻎ ﻣﻦ ﻗﺒﻠﻪ ﻓﻸﺟﻞ ﻫﺬﺍ ﳚﺐ‬
‫ﻋﻠﻴﻨﺎ ﺍﻥ ﻬﻧﺮﺏ ﻣﻦ ﺍﻟﺮﻋﺎﺓ ﺍﻟﻔﺎﺳﺪﻳﻦ‪ .‬ﻭﺃﻣﱠﺎ ﺍﻟﺮﺍﻋﻲ ﺍﻟﺼـﺎﱀ ﻓﻴﻘﺒﻠـﻪ ﺍﻟﻌﻠﻤـﺎﱐ ﻭﳛﻴﻴـﻪ‪.‬‬
‫ﻭﳜﺎﻑ ﻣﻨﻪ ﻛﺎﻷﺏ ﻭﺍﻟﺴﻴﺪ ﻭﺍﻟﺼﺎﺣﺐ ﻭﻛﺎﻫﻦ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻣُﻌﻠﱢﻢ ﺍﻟﺼﻼﺡ ﻣﻦ ﹶﻗِﺒ ﹶﻞ ﻣﻨﻪ ﻓﻘﺪ ﻗﺒﻞ‬
‫ﻣﻦ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻠﻪ ﻓﻤﺎ ﻳﻘﺒﻠﻪ ﻣﻦ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻭﺍﻟﺬﻱ ﻻ ﻳﻘﺒـﻞ ﺍﻟﺴـﻴﺪ‬
‫ﺍﳌﺴﻴﺢ ﻓﻤﺎ ﻗﺒﻞ ﺍﻟﻠﱠﻪ ﺍﻵﺏ‪.‬‬
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‫ﺍﳋﺎﻣﺲ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻭﻗﺎﻝ ﻣَﻦ ﺃﻃﺎﻋﻜﻢ ﻓﻘﺪ ﺃﻃﺎﻋﲏ‪ .‬ﻭﻣَﻦ ﺧـﺎﻟﻔﻜﻢ ﺧـﺎﻟﻔﲏ‪.‬‬
‫ﻭﻣَﻦ ﺧﺎﻟﻔﲏ ﻓﻘﺪ ﺧﺎﻟﻒ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺃﺭﺳﻠﲏ ‪....‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻫﻜﺬﺍ ﺍﻷﺳﻘﻒ ﻓﻠﻴﺤﺐ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻛﺎﻷﻭﻻﺩ‪ .‬ﻭﻳﻌﻈﻬﻢ ﺑﺄﺩﺏ‬
‫ﺍﶈﺐ‪ .‬ﻛﺎﻟﻄﲑ ﺍﻟﺬﻱ ﳛﻀﻦ ﺑﻴﻀﻪ ﺣﱴ ﻳﺼﲑ ﻓﺮﺍﺧﹰﺎ‪ .‬ﻭﻳﻘﺒﻠﻬﻢ ﻣﺜﻞ ﺃﻭﻻﺩﻩ ﺇﱃ ﺃﻥ ﻳﻄﲑﻭﺍ‪.‬‬
‫ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻭﻟﻜﻦ ﻻ ﻳﻮﺟﻌﻬﻢ ﻛﺜﲑﹰﺍ ﻭﻳﻮﲞﻬﻢ ﻛﻲ ﳛﺘﺸﻤﻮﺍ ﻟﺌﻼ ﻳﺮﺟﻌـﻮﺍ‬
‫ﺇﱃ ﻭﺭﺍﺋﻬﻢ ﺑﻞ ﻳﻌﻠﻤﻬﻢ ﺃﻥ ﻳﻌﻮﺩﻭﺍ‪ .‬ﻭﳚﻌﻞ ﳍﻢ ﺃﻥ ﻳﺴﺘﻘﻴﻤﻮﺍ ﻭﻳﻨﺸﺄﻭﺍ ﺑﺎﻋﺘـﺪﺍﻝ‪ .‬ﻭﳛﻔـﻆ‬
‫ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻫﻮ ﺛﺎﺑﺖ ﰲ ﺍﻷﻣﺎﻧﺔ‪ .‬ﻭﳛﺮﺳﻪ ﺑﺴﻬﺮ‪ .‬ﻭﻳﺮﻋﻰ ﺍﻟﺸﻌﺐ ﺑﺴـﻼﻣﺔ‪ .‬ﻭﻳﻘـﻮﻱ‬
‫ﺍﻟﺸﻌﺐ ﺃﻥ ﻳﺜﺒﺖ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺬﻱ ﻳﺸﻔﻲ ﺍﳌﺮﻳﺾ‪ .‬ﺍﻟﺬﻱ ﻟﻴﺲ ﻳُﻔﻜﱢﺮ ﰲ ﺍﻷﻣﺎﻧﺔ‪ .‬ﻭﻳﻀـﻤﺪ‬
‫ﺍﳌﻜﺴﻮﺭ ﺍﻟﺬﻱ ﻫﻮ ﺿﺎﻝ ﺃﻭ ﻣﺮﺿﻮﺽ ﺃﻭ ﻣﻜﺴﻮﺭ ﺑﺎﳋﻄﻴﺔ‪ .‬ﻭﻫﻮ ﺃﻋﺮﺝ ﺑﺎﳌﺸﻲ ﻓﻠﻴﻀـﻤﺪﻩ‬
‫ﺑﺘﻌﻠﻴﻢ ﳑﻠﻮﺀ ﻋﺰﺍﺀﹰﺍ ﻭﳚﻌﻠﻪ ﻳﺸﻔﻰ ﻣﻦ ﺍﳋﻄﻴﺔ‪ .‬ﻭﻳﻜﻮﻥ ﰲ ﺭﺟﺎﺀ ﺣﺴﻦ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻘـﺪﺭ ﺃﻥ‬
‫ﻳﻘﻮﻳﻪ ﻭﻳﺜﺒﺘﻪ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻳﺮﺩﻩ ﺇﱃ ﺍﻟﻘﻄﻴﻊ‪.‬‬
‫ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺍﻟﺬﻱ ﻣﺎﻝ ﻳﺎ ﺃﺳﻘﻒ ﺭﺩﻩ‪ .‬ﺃﻱ ﺃﻥ ﺍﻟـﺬﻱ ﺻـﺎﺭ ﰲ ﺧﻄﻴـﺔ‬
‫ﻭﺃﺧﺮﺟﺘﻪ ﲜﺮﻣﻪ ﻻ ﺗﺪﻋﻪ ﺧﺎﺭﺟﹰﺎ‪ .‬ﺑﻞ ﺍﻗﺒﻠﻪ ﻭﺃﻋﺪﻩ ﺇﱃ ﺷﻌﺐ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﱵ ﺑـﻼ ﻋﻴـﺐ‪.‬‬
‫ﺍﻟﺬﻱ ﺿﻞ ﺍﺳﺄﻝ ﻋﻨﻪ‪ .‬ﺃﻱ ﻫﺬﺍ ﺍﻟﺬﻱ ﺑﺪﺃ ﻛﺄﻧﻪ ﻻ ﻳﺮﺟـﻰ ﺧﻼﺻـﻪ ﺑﻜﺜـﺮﺓ ﺧﻄﺎﻳـﺎﻩ‪.‬‬
‫ﻻ ﺗﺪﻋﻪ ﻳﻬﻠﻚ ﺑﺎﳉﻤﻠﺔ‪.‬‬
‫ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺍﻟﺬﻱ ﻣﺮﺽ ﺑﻜﺜﺮﺓ ﻏﻔﻠﺘﻪ ﻭﺗﻮﺍﻧﻴﻪ‪ .‬ﻭﻧﺲ ﺣﻴﺎﺗﻪ ﺑﻨﻮﻡ ﺛﻘﻴﻞ ﺍﺑﻌﺪﻩ‬
‫ﻋﻦ ﻗﻄﻴﻌﻪ‪ .‬ﻭﺻﺎﺭ ﻃﻌﺎﻣﹰﺎ ﻟﻠﺬﺋﺐ‪ .‬ﺍﻃﻠﺒﻪ ﺃﻧﺖ ﻭﻋﻠﻤﻪ ﻭﺭﺩﻩ‪ .‬ﻭﻋﺰﻩ ﻭﻋﺮﻓـﻪ ﺃﻥ ﻳﺴـﺘﻴﻘﻆ‬
‫ﻭﺑﺸﺮﻩ ﺑﺮﺟﺎﺀ‪ .‬ﻭﻻ ﲡﻌﻠﻪ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳُﻘﺎﻝ ﻣﻦ ﺟﻬﺔ ﺃﻗﻮﺍﻡ‪ .‬ﻭﺃﻥ ﻧﻔﺎﻗﻨﺎ ﻋﻠﻴﻨـﺎ‬
‫ﻭﺩﻋﻨﺎ ﳓﻴﺎ ﳓﻦ ﺇﻥ ﺃﻣﻜﻦ‪ .‬ﻓﻠﻴﺤﻤﻞ ﺍﻷﺳﻘﻒ ﺇﰒ ﺫﻟﻚ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻳﺼﲑﻩ ﺧﺎﺻـﺔ ﻟـﻪ‪.‬‬
‫ﻳﻘﻮﻝ ﻟﻠﻤﺬﻧﺐ ﺇﺭﺟﻊ ﺃﻧﺖ ﻭﺃﻧﺎ ﺃﻗﺒﻞ ﺍﳌﻮﺕ ﻋﻨﻚ ﻭﻛﻤﺜﻞ ﺳﻴﺪﻱ ﺍﳌﺴﻴﺢ‪ .‬ﻓﺈﻧﻪ ﻣﺎﺕ ﻋـﲏ‬
‫ﻭﻋﻦ ﺍﻟﻜﻞ‪.‬‬
‫ﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺇﻥ ﺍﻟﺮﺍﻋﻲ ﺍﻟﺼﺎﱀ ﻳﺒﺬﻝ ﻧﻔﺴﻪ ﻋﻦ ﺍﳋﺮﺍﻑ‪ .‬ﻭﺍﻷﺟﲑ‬
‫ﺍﻟﺬﻱ ﻟﻴﺲ ﻫﻮ ﺭﺍﻋﻴﹰﺎ‪ .‬ﺍﻟﺬﻱ ﻟﻴﺴﺖ ﺍﳋﺮﺍﻑ ﻟﻪ‪ .‬ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﺬﺋﺐ ﻗﺪ ﺃﻗﺒﻞ ﺍﻟﺬﻱ ﻫﻮ ﺇﺑﻠﻴﺲ‬
‫ﻓﻴﺘﺨﻠﱠﻰ ﻋﻦ ﺍﳋﺮﺍﻑ ﻭﻳﻬﺮﺏ ﻓﻴﺨﻄﻔﻬﻢ ﺍﻟﺬﺋﺐ‪ .‬ﳚﺐ ﺃﻥ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﻠﱠﻪ ﺭﺣﻮﻡ ﻭﻳُﺒﺸﱢﺮ ﺑﺘﻮﺑﺔ‬
‫ﺑﻘﺴﻢ ِﻟﻤَﻦ ﳜﻄﺊ ﺃﻥ ﻳﺘﻮﺏ ﻓﻴﻨﺠﻮ‪.‬‬
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‫ﺍﳊﺎﺩﻱ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﺇﺫﺍ ﺃﺧﻄﺄ ﻭﺍﺣﺪ ﻭﻫﻮ ﻻ ﻳﻌﺮﻑ ﻣﺎ ﻭﻋﺪ ﺍﻟﻠﱠـﻪ ﺑـﻪ ﺃﻣﻬـﺎﻝ‬
‫ﻭﺻﻼﺣﻪ ﻟﻘﻠﺔ ﺧﱪﺗﻪ ﺑﺎﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﺍﻟﱵ ﺗُﺒﺸﱢﺮ ﺑﺼﻼﺣﻪ‪ ،‬ﻭﺃﻧﻚ ﱂ ﺗﻌﺮﻓﻪ ﺫﻟﻚ ﻓﻴﻬﻠﻚ ﻫﻮ‬
‫ﻉ ﺭﺣﻴﻢ‪ .‬ﻭﺍﺳﺄﻝ ﻋﻦ ﺍﻟﻌﺎﺟﺰ ﻛﻤﺜﻞ ﺍﻟﺮﺏ ﺇﳍـﻚ‪.‬‬ ‫ﺑﺎﻟﻴﺄﺱ ﻭﻗﻠﺔ ﺍﻟﺮﺟﺎﺀ ﻓﺄﻃﻠﺐ ﺃﻧﺖ ﻛﺮﺍ ٍ‬
‫ﺍﻵﺏ ﺍﻟﺼﺎﱀ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺍﻟﺮﺍﻋﻲ ﺍﻟﺼﺎﱀ ﳐﻠﺼﻨﺎ ‪ ....‬ﻭﻣﻨﺠﻴﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻗﺎﻝ ﻟﻪ ﺃﻥ‬
‫ﻳﺪﻉ ﺍﻟﺘﺴﻌﺔ ﻭﺍﻟﺘﺴﻌﲔ ﻋﻠﻰ ﺍﳉﺒﻞ‪ .‬ﻭﳝﻀﻲ ﻭﻳﺴﺄﻝ ﻋﻦ ﺍﻟﻀﺎﻝ ﻓﺈﺫﺍ ﻭﺟﺪﻩ ﲪﻠـﻪ ﻋﻠـﻰ‬
‫ﻣﻨﻜﺒﻴﻪ‪ .‬ﻭﻳﺪﺧﻞ ﺑﻪ ﺇﱃ ﺍﻟﻘﻄﻴﻊ ﻭﻫﻮ ﻓﺮﺡ ﻷﻧﻪ ﻭﺟﺪ ﺍﻟﻀﺎﻝ‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﻛﹸﻦ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ ﻣﻄﻴﻌﹰﺎ‪ .‬ﻫﻜﺬﺍ ﺗﺴﺄﻝ ﻋﻦ ﺍﳍﺎﻟﻚ ﻭﺗﻌﺪﻭ ﺧﻠﻒ‬
‫ﺍﻟﻀﺎﻝ‪ .‬ﻭﺗﺮﺩ ﺍﻟﺬﻱ ﺍﻓﺘﺮﻕ‪ .‬ﻭﻟﻚ ﺳﻠﻄﺎﻥ ﺃﻥ ﺗﺮﺳﻞ ﺇﱃ ﺍﳌﺮﺑﻮﻃﲔ ﺑﻐﻔـﺮﺍﻥ‪ .‬ﻭﺍﳌﹸﺨﻠﱢـﺺ‬
‫ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻣﻦ ﻓﻤﻪ ﻟﻠﻤﺨﻠﻊ ﻣﻦ ﺍﳋﻄﻴﺔ‪ :‬ﺇﻥ ﺫﻧﻮﺑﻚ ﻣﻐﻔﻮﺭﺓ ﻟﻚ ﺃﻣﺎﻧﺘﻚ ﺧﻠﱠﺼﺘﻚ ﺍﺫﻫﺐ‬
‫ﺑﺴﻼﻡ ‪ ...‬ﺍﻟﺴﻼﻡ ﺍﻟﻐﲑ ﻗﻠﻖ ﻫﻰ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﱵ ﻟﻠﺴﻴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻫﺬﻩ ﺍﻟﱵ ﺗﺪﺧﻞ ﺇﻟﻴﻬﺎ ﺍﻟﺬﻳﻦ‬
‫ﺃﺧﻄﺄﻭﺍ ﻭﺣﺎﻟﻠﺘﻬﻢ ﻓﻴﺨﻠﺼﻮﺍ ﻭﻫﻢ ﺑﻼ ﻋﻴﺐ ﻭﳍﻢ ﺭﺟﺎﺀ ﺣﺴﻦ‪ .‬ﻭﻫﻢ ﻣﺘـﺄﺩﺑﻮﻥ ﻋﻤـﺎﻟﻮﻥ‬
‫ﻟﻸﻓﻌﺎﻝ ﺍﳊﺴﻨﺔ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﺍﺷﻒ ﺍﻟﺬﻳﻦ ﺿﻠﻮﺍ ﰲ ﺍﳋﻄﻴﺔ‪ .‬ﻛﻄﺒﻴﺐ ﺣﺮﻳﺺ ﻭﺷﺮﻳﻚ ﻣﺘﺄﱂ‬
‫ﻟﻴﺲ ﺍﻷﺻﺤﺎﺀ ﺍﶈﺘﺎﺟﻮﻥ ﺇﱃ ﻃﺒﻴﺐ ﺑﻞ ﺍﳌﺮﺿﻰ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﺇﳕﺎ ﺟﺎﺀ ﺍﺑﻦ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻳﻄﻠﺐ ﻭﻳُﺨﻠﱢﺺ ﺍﻟـﺬﻱ ﻫﻠـﻚ ﺃﻧـﺖ‬
‫ﻃﺒﻴﺐ ﺃﻳﻀﹰﺎ ﻟﻜﻨﻴﺴﺔ ﺍﻟﺮﺏ‪ .‬ﺍﺩﺧﻞ ﺑﻌﻘﺎﻗﲑ ﺗﻠﻴﻖ ﺑﻜﻞ ﻭﺍﺣﺪ ﻟﺘﺸـﻔﻴﻬﻢ ﻭﺗﻨﺠـﻴﻢ ﺑﻜـﻞ‬
‫ﻭﺳﻴﻠﺔ‪ .‬ﻭﺛﺒﱢﺘﻬﻢ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﺍﺭﻉ ﺍﻟﻘﻄﻴﻊ ﻟﻴﺲ ﺑﻀﺠﺮ ﻭﻻ ﻬﺑـﺰﺀ‪ .‬ﻓـﺈﻥ ﻟـﻚ ﻋﻠـﻴﻬﻢ‬
‫ﺍﻟﺴﻠﻄﺎﻥ‪ .‬ﻛﺮﺍﻉ ﺻﺎﱀ‪ .‬ﲡﻤﻊ ﺍﳋﺮﺍﻑ ﺇﱃ ﺣﻀﻨﻚ ﻭﺗﻘﻮﻱ ﺍﳊﺒﺎﱃ ﻛﻦ ﻃﺒﻴﺒـﹰﺎ ﺻـﺎﳊﹰﺎ‪.‬‬
‫ﺑﺎﺷﹰﺎ ﺑﻼ ﺩﻏﻞ ﻭﻻ ﻛﺬﺏ‪ .‬ﻭﻻ ﺗﻜﻦ ﻗﺎﺳﻴﹰﺎ ﻭﻻ ﳏﺎﺑﻴﹰﺎ‪ .‬ﻭﻻ ﻏﲑ ﺭﺣﻮﻡ‪ .‬ﻭﻻ ﻣُﺘﻌﺎﱄ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻭﻻ ﺗﺮﺍﺋﻲ ﺍﻟﻨﺎﺱ ﺃﻭ ﺧﺎﺋﻔﹰﺎ ﺃﻭ ﺫﺍ ﻗﻠﺒﲔ‪ .‬ﻭﻻ ﻬﺗﺰﺃ ﺑﺎﻟﺸﻌﺐ ﺍﻟﺬﻱ ﲢﺖ ﻳﺪﻙ‪ .‬ﻭﻻ ﺗﺴﺘﺮ ﻋﻨﻬﻢ‬
‫ﻧﻮﺍﻣﻴﺲ ﺍﻟﻠﱠﻪ ﺃﻭ ﻛﻼﻡ ﺍﻟﺘﻮﺑﺔ‪ .‬ﻭﻻ ﺗﻜﻦ ﻣﺴﺘﻌﺪﹰﺍ ﺃﻥ ﲣﺮﺝ ﲝﺠﺔ ﺃﺣـﺪﹰﺍ ﻣـﻦ ﺍﻟﻜﻨﻴﺴـﺔ‪.‬‬
‫ﺑﻞ ﺗﺜﺒﺖ ﺟﻴﺪﹰﺍ‪ .‬ﻭﻻ ﺗﻘﺒﻞ ﰲ ﺃﺣﺪ ﺷﻬﺎﺩﺓ ﺷﺎﻫﺪ ﻭﺍﺣﺪ ﺑﻞ ﺛﻼﺛﺔ ﻻ ﺃﻗﻞ ﻣﻨـﻬﻢ‪ .‬ﻭﻳﻜـﻮﻥ‬
‫ﻫﺆﻻﺀ ﺃﻳﻀﹰﺎ ﻗﺪ ﺷﻬﺪ ﳍﻢ ﺑﺄﻥ ﺃﻓﻌﺎﱂ ﺟﻴﺪﺓ ﻣﻨﺬ ﺑﺪﺍﻳﺘﻬﻢ ﻭﻟﻴﺲ ﺑﻴﻨﻬﻢ‪ .‬ﻭﺑﲔ ﺍﳌﺸﻬﻮﺩ ﻋﻠﻴـﻪ‬
‫ﻋﻠﺔ ﻋﺪﺍﻭﺓ‪ .‬ﻭﻻ ﻳﻮﺟﺪ ﻷﻥ ﻛﺜﲑﻳﻦ ﻳﻔﺮﺣﻮﻥ ﺑﺎﻟﺸﺮﻭﺭ ﻭﻻ ﳛﻔﻈﻮﻥ ﺃﻟﺴﻨﺘﻬﻢ‪ .‬ﻭﻫـﻢ ﺫﻭﻭ‬
‫ﺛﻼﺛﺔ ﺃﻟﺴﻨﺔ ﻣﺒﻐﻀﻮﻥ ﻟﻠﻨﺎﺱ‪ .‬ﻣﻌﺪﻭﻥ ﻟﻔﺮﻗﺔ ﻗﻄﻴﻊ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻓﻴﺘﻔﺮﱠﻕ ﻗﻄﻴﻌﻚ ﺑﻼ ﻭﻗﺎﺭ‪.‬‬
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‫ﻭﲡﻌﻠﻬﻢ ﻃﻌﺎﻣﹰﺎ ﻟﻠﺬﺋﺎﺏ ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﻟﺸﻴﺎﻃﲔ‪ .‬ﻭﺍﻟﺮﺟﺎﻝ ﺍﻷﺷﺮﺍﺭ ﻣﺎ ﻫﻢ ﺭﺟﺎﻝ ﺑﻞ ﺳـﺒﺎﻉ‪.‬‬
‫ﻣﺜﻞ ﺍﻟﻨﺎﺱ ﻭﻫﻢ ﻭﺛﻨﻴﻮﻥ ﻭﻳﻬﻮﺩ ﻟﻴﺲ ﳍﻢ ﺇﻟﻪ ﻭﻫﻢ ﳐﺎﻟﻔﻮﻥ‪ .‬ﻫﻜﺬﺍ ﺍﳌﻬﻠﻜﻮﻥ ﻳﻠﺘﺼﻘﻮﻥ ﲟَﻦ‬
‫ﳜﺮﺝ ﻣﻦ ﺍﻟﻜﻨﻴﺴﺔ ﻣﺜﻞ ﺫﺋﺎﺏ‪ .‬ﻭﻳﻌﺪﻭﻩ ﺃﻧﻪ ﺧﺮﻭﻓﹰﺎ‪ .‬ﻭﻗﺪ ﺻﺎﺭ ﳍﻢ ﻃﻌﺎﻣﹰﺎ ﻭﻳﺘﻔﻜﱠـﺮﻭﻥ ﰲ‬
‫ﻫﻼﻛﻪ‪ .‬ﺇﻧﻪ ﺭﺑﺢ ﻋﻈﻴﻢ ﳍﻢ‪ .‬ﻷﻥ ﺃﺑﺎﻫﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻫﻮ ﻗﺎﺗﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺒﺪﺀ‪ .‬ﺃﻣﱠﺎ ﺫﺍﻙ ﻓﻘﺪ‬
‫ﻃﺮﺩ ﻣﻦ ﺍﻟﻜﻨﻴﺴﺔ ﺑﻼ ﻭﻗﺎﺭ‪ .‬ﻭﳝﺴﻜﻮﻩ ﲝﺰﻥ ﻗﻠﺐ‪ .‬ﻭﻳﺼﲑ ﻣﻊ ﺍﻷﻣﻢ‪ .‬ﺃﻭ ﻳﻘﻊ ﻭﻳﺸـﺘﺒﻚ ﰲ‬
‫ﺍﳌﺬﺍﻫﺐ‪ .‬ﻭﻳﺘﻐﺮﱠﺏ ﺑﺎﳉﻤﻠﺔ ﻋﻦ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻋﻦ ﺭﺟﺎﺀ ﺍﻟﱠﻠﻪ‪ .‬ﻭﻳﻜﻮﻥ ﻣﺮﺗﺒﻄﹰﺎ ﺑﻨﻔﺎﻕ ﻓﺘﺼﲑ ﺃﻧﺖ‬
‫ﺳﺒﺒﹰﺎ ﳍﻼﻛﻪ‪ .‬ﻟﻴﺲ ﻫﻮ ﺣﻖ ﺃﻥ ﺗﺴﺘﻌﺪ ﻟﻄﺮﺩ ﻣَﻦ ﳜﻄﺊ‪ .‬ﻭﺗﺮﻓﺾ ﺃﻥ ﺗﻘﺒﻞ ﻣَﻦ ﻳﺮﺟﻊ ﺇﻟﻴﻚ‪.‬‬
‫ﻼ ﻟﻠﻄﺮﺩ‪ .‬ﻭﺗﻜﻮﻥ ﺑﻼ ﺭﲪﺔ ﻓﻼ ﺗﺸﻔﻲ ﺍﳌﺮﻳﺾ ‪...‬‬ ‫ﺃﻭ ﺗﻜﻮﻥ ﺳﻬ ﹰ‬
‫ﺍﳋﺎﻣﺲ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﻳﻘﻮﻝ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﻷﺟﻞ ﺍﻟﺬﻳﻦ ﻫﻢ ﻫﻜﺬﺍ‪ .‬ﺇﻥ ﺃﺭﺟﻠـﻬﻢ‬
‫ﺗﺴﺮﻉ ﺇﱃ ﺍﻟﺸﺮ ﻭﺇﱃ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ‪ .‬ﺍﻟﺘﻌﺐ ﻭﺍﻟﺸﻘﺎﺀ ﰲ ﻃـﺮﻗﻬﻢ‪ .‬ﻭﻃﺮﻳـﻖ ﺍﻟﺴـﻼﻣﺔ ﱂ‬
‫ﻳﻌﺮﻓﻮﻩ‪ .‬ﻭﻟﻴﺲ ﺧﻮﻑ ﺍﻟﻠﱠﻪ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻬﻢ‪ .‬ﻓﻄﺮﻳﻖ ﺍﻟﺴﻼﻣﺔ ﻫﻮ ﺳﻴﺪﻧﺎ ﻭﻣُﺨﻠﱢﺼـﻨﺎ ﻳﺴـﻮﻉ‬
‫ﺍﳌﺴﻴﺢ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻠﻤﻨﺎ‪ .‬ﺇﺫ ﻳﻘﻮﻝ‪ :‬ﺍﻏﻔﺮﻭﺍ ُﻳﻐﻔﺮ ﻟﻜﻢ‪ .‬ﺃﻋﻄﻮﺍ ُﺗﻌﻄﻮﺍ‪ .‬ﺃﻱ ﺃﻋﻄﻮﺍ ﹸﻏﻔﺮﺍﻧـﹰﺎ‬
‫ﻟﻠﺬﻧﻮﺏ ﻓﻴﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ‪ .‬ﻛﻤﺎ ﻳُﻌﻠﱢﻤﻨﺎ ﰲ ﺍﻟﺼﻼﺓ‪ :‬ﺍﻏﻔﺮ ﻟﻨﺎ ﻣﺎ ﻋﻠﻴﻨﺎ‪ .‬ﻛﻤﺎ ﻧﻐﻔﺮ ِﻟﻤَﻦ ﻟﻨﺎ‬
‫ﻋﻠﻴﻪ ‪ .....‬ﻓﺈﺫﺍ ﱂ ﺗﻐﻔﺮﻭﺍ ِﻟﻤَﻦ ﺃﺧﻄﺄ‪ .‬ﻓﻜﻴﻒ ﺗﻨﺎﻟﻮﻥ ﻏﻔﺮﺍﻥ؟!! ﺃﻟﻴﺲ ﺃﻧﺖ ﺗﺮﺑﻂ ﺫﺍﺗـﻚ‬
‫ﻭﺣﺪﻙ‪ ،‬ﺗﻘﻮﻝ ﻛﻤﺎ ﻏﻔﺮﺕ ﻭﺃﻧﺖ ﱂ ﺗﻐﻔﺮ‪...‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻭﺍﻷﺭﺑﻌﻮﻥ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﺣﻘﻮﺩﹰﺍ ﳌﺎﺫﺍ ﺗﻘﻮﻝ ﺃﻧﻚ ﻏﻔﺮﺕ ﻭﺃﻧﺖ ﱂ ﺗﻐﻔـﺮ؟؟!‬
‫ﺍﻟﺬﻱ ﱂ ﻳﻘﺒﻞ ﺍﻟﺘﺎﺋﺐ ﻓﻘﺪ ﻗﺘﻞ ﺃﺧﺎﻩ‪ .‬ﻭﺍﻫﺮﻕ ﺩﻣﻪ ﻣﺜﻞ ﻗﺎﻳﲔ ﺍﻟﺬﻱ ﺃﻫﺮﻕ ﺩﻡ ﻫﺎﺑﻴﻞ ﺃﺧﻴﻪ‪...‬‬
‫ﻭﺩﻣﻪ ﺻﺎﺭﺥ ﺇﱃ ﺍﻟﻠﱠﻪ‪ .‬ﻃﺎﻟﺒﹰﺎ ﺍﻟﺜﺄﺭ ﻷﻥ ﺍﻟﺒﺎﺭ ﺇﺫﺍ ﻗﺘﻞ ﳎﺎﻧﹰﺎ‪ .‬ﻳﻜﻮﻥ ﰲ ﺭﺍﺣﺔ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﺇﱃ ﺍﻷﺑﺪ‬
‫ﻼ‪.‬‬
‫ﻫﻜﺬﺍ َﻣﻦ ﳜﺮﺟﻪ ﺍﻷﺳﻘﻒ ﺑﺎﻃ ﹰ‬

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‫ﻷﺟﻞ ﺃﻧﻪ ﻻ ﳚﺐ ﺃﻥ ﻳُﺪﺍﻥ ﺃﺣﺪٌ ﺇ ﱠﻻ ﺑﻌﺪ‬
‫ﺃﻥ ﺗﺜﺒﺖ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺧﻄﻴﺘﻪ ﺑﺎﺳﺘﻘﺼﺎﺀ ﻭﲝﺚ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺃﺣﺪ ﻋﺸﺮ ﺑﺎﺑﹰﺎ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻣَﻦ ﳜﺮﺝ ﺍﻟﱪﻱﺀ ﻛﺄﻧﻪ ﻣﺬﻧﺐ ﻓﻬﻮ ﺃﺷﺮ ﻣﻦ ﻗﺎﺗﻞ ﺇﻧﺴـﺎﻥ‪ .‬ﺇﺫ ﱂ ﻳﻨﻈـﺮ ﺇﱃ‬
‫ﺭﲪﺔ ﺍﻟﻠﱠﻪ‪ .‬ﻭﱂ ﻳﺬﻛﺮ ﺭﺃﻓﺘﻪ ﻋﻠﻰ ﻣَﻦ ﻳﺘﻮﺏ ﻭﻳﻨﺎﻝ ﺭﲪﺘﻪ‪ .‬ﻓﻤَﻦ ﺳﻘﻂ ﰲ ﺧﻄﺎﻳﺎ ﻛﺜﲑﺓ ﻭﻧﺎﻝ‬
‫ﺍﻟﻐﻔﺮﺍﻥ ﺑﺎﻟﺘﻮﺑﺔ‪ .‬ﻓﻸﺟﻞ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺮﻓﺾ ﻣﻦ ﻻ ﺫﻧﺐ ﻟﻪ ﻓﻬﻮ ﺃﺷﺮ ﻣﻦ ﻛﻞ ﻗﺎﺗﻞ ﺟﺴـﺪ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﻣَﻦ ﻳﺘﻮﺏ‪ .‬ﻓﻬﻮ ﻳﻔﺮﻕ ﻣﺎ ﻟﻠﻤﺴﻴﺢ ﻭﻳُﻘﺎﻭﻣﻪ ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﻠﱠﻪ ﻋﺎﺩﻝ‬
‫ﻳﺪﻳﻦ ﺍﳋﻄﺎﺓ‪ .‬ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻫﻮ ﺭﺣﻮﻡ ﻳﻘﺒﻞ ﻣَﻦ ﻳﺘﻮﺏ‪ .‬ﻭﻗﺪ ﻛﺎﻥ ﺩﺍﻭﻭﺩ ﺍﳌﹸﺤﺐ ﻟﻠﱠﻪ ﻳُﺴﺒﱢﺤﻪ‬
‫ﻋﻠﻰ ﺭﲪﺘﻪ ﻭﻋﺪﻟﻪ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﳚﺐ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ ﺃﻥ ﲡﻌﻞ ﻗﺪﺍﻡ ﻋﻴﻨﻴﻚ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺃﻭ ﹰﻻ ﻭﺗـﺬﻛﺮ‬
‫ﺑﺬﻛﺎﺀ‪ .‬ﻭﻓﺮﻕ ﺑﲔ ﻣَﻦ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺘﻌﻠﻴﻢ ﺑﻜﻼﻡ ﺣﺎﺩ ﺃﻭ ﺑﻜﻼﻡ ﻋﺰﺍﺀ ﻭﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﺩ ﹰﻻ‬
‫ﺇﺫﺍ ﺣﻜﻤﺖ ﺗﺎﺑﻌﹰﺎ ﻹﺭﺍﺩﺓ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﻠﱠﻪ ﻳﺪﻳﻦ ﻣَﻦ ﳜﻄﺊ‪ .‬ﻭﻳﻘﺒﻞ ﺍﻟﺘﺎﺋﺒﲔ‪ .‬ﻫﻜﺬﺍ ﻳﻜﻮﻥ‬
‫ﺣﻜﻤﻚ‪ .‬ﺃﻣﺎ ﺗﺬﻛﺮ ﺩﺍﻭﻭﺩ ﳌﱠﺎ ﻧﺰﻝ ﻓﻮﺑﱠﺨﻪ ﻧﺎﺛﺎﻥ ﺍﻟﻨﱯ‪ .‬ﻓﻠﻤﱠﺎ ﻗﺎﻝ ﺇﱐ ﺃﺗﻮﺏ ﻋﻨﺪ ﺫﻟﻚ ﳒـﺎ‬
‫ﻣﻦ ﺍﳌﻮﺕ ‪ ...‬ﻭﻗﺎﻝ ﻟﻪ ﺗﻘ ﱠﻮ ﻭﺗُﺐ ﻓﺈﻧﻚ ﻻ ﲤﻮﺕ‪ .‬ﻭﻳﻮﻧﺎﻥ ﺃﻳﻀﹰﺎ ﳌﱠﺎ ﺷﺎﺀ ﺃﻥ ﻳﻨـﺬﺭ ﺃﻫـﻞ‬
‫ﻧﻴﻨﻮﻯ ﻭﺟﻌﻞ ﺍﻟﺒﺤﺮ ﻭﺍﳊﻮﺕ ﻳﺒﺘﻠﻌﺎﻧﻪ ‪ ...‬ﻓﻠ ﱠﻤﺎ ﺗﻀﺮﱠﻉ ﻭﻫﻮ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ‪ .‬ﺃﺻﻌﺪ ﺍﻟﻠﱠـﻪ‬
‫ﻼ‪ .‬ﻋﺎﺩ ﻭﺗﻀﺮﱠﻉ ﺑﺪﻣﻮﻉ ﻭﺃﻋﻔـﻰ ﻋـﻦ‬ ‫ﺣﻴﺎﺗﻪ ﻣﻦ ﺍﳍﻼﻙ‪ .‬ﺣﺰﻗﻴﺎﻝ ﺃﻳﻀﹰﺎ ﳌﱠﺎ ﺗﻌﺎﱃ ﻗﻠﺒﻪ ﻗﻠﻴ ﹰ‬
‫ﻼ ﻳﻨﻔﻊ ﻛﻬﺬﺍ ﺍﻟﻔﻌﻞ‪ :‬ﻣﻜﺘﻮﺏ ﰲ ﺳﻔﺮ ﺍﳌﻠﻮﻙ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﺎﱐ‬ ‫ﺍﻟﻐﻀﺐ ‪ ..‬ﺍﲰﻌﻮﺍ ﻳﺎ ﺃﺳﺎﻗﻔﺔ ﻣﺜ ﹰ‬
‫ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻷﻳﺎﻡ‪ .‬ﺃ ﱠﻥ ﻣﻨﺴﱠﻰ ﻣﻠﻚ ﻭﻫﻮ ﺍﺑﻦ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﺳﻨﺔ‪ .‬ﻭﺃﻗﺎﻡ ﲬﺴﺔ ﻭﲬﺴﲔ ﺳـﻨﺔ‬
‫ﻣﻠﻜﹰﺎ ﻋﻠﻰ ﺃﻭﺭﺷﻠﻴﻢ‪ .‬ﻭﺍﺳﻢ ﺃﻣﻪ ﺃﺑﺴﻴﺎ ﻭﺻﻨﻊ ﺍﻟﺸﺮ ﺃﻣﺎﻡ ﺍﻟﺮﺏ‪ .‬ﻭﱂ ﻳﺘـﺮﻙ ﻋﻨـﻪ ﺫﻧـﻮﺏ‬
‫ﺍﻟﺸﻌﺐ ﺍﻟﺬﻳﻦ ﺃﺑﺎﺩﻫﻢ ﺍﻟﻠﱠﻪ ﻣﻦ ﻗﺪﺍﻡ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﻋﺎﺩ ﻭﺑﲎ ﺍﳌﻮﺍﺿﻊ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﱵ ﻫـﺪﻣﻬﺎ‬
‫ﻼ ﻭﺑﲎ ﻟﻪ ﻣﺬﲝﹰﺎ‪ .‬ﻭﻋﻤﻞ ﻣﻮﺍﺿﻊ ﺍﻟﺸﺠﺮ‪ .‬ﻛﻤﺎ ﻋﻤﻞ ﺃﺧﺎﺏ ﻣﻠـﻚ‬ ‫ﺣﺰﻗﻴﺎﻝ ﺃﺑﻮﻩ‪ .‬ﻭﺃﻗﺎﻡ ﺑﻌ ﹰ‬
‫ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﺑﲎ ﻣﺬﲝﹰﺎ ﻟﻜﻞ ﺟﻨﻮﺩ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﺑﲎ ﻣﺬﺍﺑﺢ ﺍﻷﺻﻨﺎﻡ ﰲ ﺑﻴﺖ ﺍﻟﺮﺏ‪ .‬ﺍﻟﺬﻱ ﻗـﺎﻝ‬
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‫ﺍﻟﺮﺏ ﻟﺪﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﺍﺑﻨﻪ ﺇﱐ ﺃﺟﻌﻞ ﺍﲰﻲ ﻓﻴﻪ‪ .‬ﻭﺃﻭﻗﺪ ﻧﺎﺭﹰﺍ ﻭﻃﺮﺡ ﻭﻟﺪﻩ ﻓﻴﻬـﺎ ﺑﺎﳋﺪﻳﻌـﺔ‬
‫ﻭﻓﻌﻞ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭﻛﺎﻥ ﻳﺴﺤﺮ ﻭﻳﺴﺄﻝ ﻣَﻦ ﰲ ﺍﻷﺣﺸﺎﺀ ﻭﺍﻟﻘﺼﺎﺻﲔ ﻭﺍﳌﻨﺠﻤﲔ ﻭﺍﳌﹸﻌـﺰﻣﲔ‬
‫ﻭﺍﳌﺸﻌﻮﺫﻳﻦ‪ .‬ﻭﺃﻛﺜﺮ ﻣﻦ ﻓﻌﻞ ﺍﻟﺸﺮ ﻗﺪﺍﻡ ﺍﻟﺮﺏ ﻭﺃﻏﻀﺒﻪ‪ .‬ﻭﺟﻌﻞ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺴﺒﻮﻛﺔ ﺍﳊﻘﲑﺓ‬
‫ﺍﻟﱵ ﺻﻨﻌﻬﺎ ﳌﻮﺿﻊ ﺍﻷﺷﺠﺎﺭ‪ .‬ﰲ ﺑﻴﺖ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﺍﻧﺘﺨﺒﻪ‪ .‬ﻭﺟﻌﻞ ﺍﲰـﻪ ﻓﻴـﻪ ﰲ ﻣﺪﻳﻨـﺔ‬
‫ﺃﻭﺭﺷﻠﻴﻢ ﺍﳌﻘﺪﺳﺔ ﺇﱃ ﺍﻷﺑﺪ‪ .‬ﻭﻗﺪ ﻭﻋﺪ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻥ ﻻ ﻳﻨﻘﻠﻬﻢ ﻣﻦ ﺍﻷﺭﺽ‪ .‬ﺍﻟﺬﻱ ﻭﻋﺪ‬
‫ﺃﺑﺎﻫﻢ ﻬﺑﺎ ﺇﺫﺍ ﺣﻔﻈﻮﺍ ﻛﻞ ﻣﺎ ﺃﻣﺮﻫﻢ ﺑﻪ ﻋﻠﻰ ﻳﺪ ﻣﻮﺳﻰ ﻋﺒﺪﻩ ﻓﻠﻢ ﻳﻄﻴﻌﻮﺍ ﺑﻞ ﺃﺿﻠﻬﻢ ﻣﻨﺴﱠﻰ‪.‬‬
‫ﻭﻓﻌﻠﻮﺍ ﺍﻟﺸﺮ ﺃﻣﺎﻡ ﺍﻟﺮﺏ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺸﻌﻮﺏ ﺍﻟﺬﻱ ﺑﺪﺩﻫﻢ ﺍﻟﺮﺏ ﻣﻦ ﻗﺪﺍﻡ ﺑـﲏ ﺇﺳـﺮﺍﺋﻴﻞ‪.‬‬
‫ﻼ‪ :‬ﺇﻥ ﻣﻨﺴﱠﻰ ﺍﳌﻠﻚ ﺻﻨﻊ‬ ‫ﻭﺗﻜﻠﱠﻢ ﺍﻟﺮﺏ ﻋﻠﻰ ﻣﻨﺴﱠﻰ ﻭﻋﻠﻰ ﺷﻌﺒﻪ ﻋﻠﻰ ﺃﻓﻮﺍﻩ ﻋﺒﻴﺪﻩ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺎﺋ ﹰ‬
‫ﱄ ﺑﻌﺒﺎﺩﺓ ﺃﺻﻨﺎﻣﻪ‪...‬‬
‫ﻛﻞ ﺍﻟﺸﺮ ﻣﺜﻞ ﻛﻞ ﻓﻌﻞ ﺍﻷﻣﻮﺭﻳﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻗﺒﻠﻪ‪ .‬ﻭﺟﻌﻞ ﻳﻬﻮﺫﺍ ﳜﻄﺊ ﺇ ﱠ‬
‫ﻫﻜﺬﺍ ﻳﻘﻮﻝ ﺍﻟﺮﺏ ﺃﰐ ﺑﺎﻟﺸﺮﻭﺭ ﻋﻠﻰ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻳﻬﻮﺫﺍ‪ .‬ﺣﱴ ﺃﻥ ﻛﻞ ﻣَﻦ ﻳﺴﻤﻊ ﺗﻄﻦ ﺃﺫﺍﻧﻪ‪.‬‬
‫ﻭﺃﺑﺴﻂ ﻋﻠﻰ ﺃﻭﺭﺷﻠﻴﻢ ﻣﺎ ﺃﻧﺰﻟﺘﻪ ﺑﺎﻟﺴﺎﻣﺮﺓ ﻭﺑﻴﺖ ﺃﺧﺂﺏ ‪ ...‬ﻭﺃﺑﻴﺪ ﺃﻭﺭﺷﻠﻴﻢ ﻣﺜﻠﻤﺎ ﳝﺴـﺢ‬
‫ﺍﻟﻠﻮﺡ ﻭﺍﻗﻠﺒﻪ ﻋﻠﻰ ﻭﺟﻬﻪ‪ .‬ﻭﺃﺩﻓﻊ ﺑﻘﻴﺔ ﻣﲑﺍﺛﻲ ﰲ ﺃﻳﺪﻱ ﺃﻋﺪﺍﺋﻬﻢ‪ .‬ﻷﺟـﻞ ﻛـﻞ ﺍﻷﺷـﻴﺎﺀ‬
‫ﺍﳌﺮﺫﻭﻟﺔ ﺍﻟﱵ ﻓﻌﻠﻮﻫﺎ ﻗﺪﺍﻣﻲ‪ .‬ﻭﻛﺎﻧﻮﺍ ﻳﻐﻀﺒﻮﱐ ﻣﻦ ﻳﻮﻡ ﺃﺧﺮﺟﺖ ﺁﺑﺎﺀﻫﻢ ﻣﻦ ﻣﺼﺮ ﺇﱃ ﻫﺬﺍ‬
‫ﺍﻟﻴﻮﻡ‪ .‬ﻭﺃﻫﺮﻕ ﻣﻨﺴﱠﻰ ﺩﻣﺎ ًﺀ ﻛﺜﲑﺓ ﺯﻛﻴﺔ ﺣﱴ ﻣﻸ ﺃﺭﺽ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻳﻬﻮﺫﺍ ﻣﻦ ﺃﻗﺼـﺎﻫﺎ ﺇﱃ‬
‫ﺃﻗﺼﺎﻫﺎ ﻭﲞﻄﺎﻳﺎﻩ ﻫﺬﻩ ﺟﻌﻞ ﻳﻬﻮﺫﺍ ﻳﺼﻨﻊ ﺍﻟﺸﺮ ﺃﻣﺎﻡ ﺍﻟﺮﺏ‪ .‬ﻓﺴﻠﱠﻂ ﺍﻟﺮﺏ ﻋﻠﻴﻪ ﺭﺅﺳﺎﺀ ﺟﻴﺶ‬
‫ﺴﻰ ﻭﺭﺑﻄﻮﻩ ﺑﺴﻼﺳﻞ ﺣﺪﻳﺪ ﻭﻣﻀﻮﺍ ﺑﻪ ﺇﱃ ﺑﺎﺑﻞ‪ .‬ﻭﻛﺎﻥ ﰲ ﺫﻟـﻚ‬ ‫ﺍﳌﻠﻚ ﺃﺷﻮﺭ ﻭﺃﺧﺬﻭﺍ ﻣﻨ ﱠ‬
‫ﺍﳌﻜﺎﻥ ﻣﺮﺑﻮﻃﹰﺎ ﺃﻳﻀﹰﺎ ﺑﺎﻟﺴﻼﺳﻞ ﺍﳊﺪﻳﺪﻳﺔ ﻣﻦ ﻛﻞ ﻧﺎﺣﻴﺔ ﰲ ﺑﻴﺖ ﺍﻟﺴﺠﻦ‪ .‬ﻭﻛﺎﻥ ﻳُﻌﻄﹶﻰ ﻣﻦ‬
‫ﺧﺒﺰ ﳔﺎﻟﺔ ﺍﳊﻨﻄﺔ ﺑﻘﺪﺭ ﺍﻟﻜﻔﺎﻑ‪ .‬ﻭﻣﻦ ﺍﳌﺎﺀ ﺑﻮﺯﻥ ﳐﻠﻮﻁ ﲞﻞ ﺑﻘﺪﺭ ﻣﺎ ﻳﻌﻴﺶ ﺑﻪ‪ .‬ﻭﻛـﺎﻥ‬
‫ﻣﺘﻀﺎﻳﻘﹰﺎ ﺟﺪﹰﺍ ﻭﻣُﺘﺄﻟﱢﻤﹰﺎ‪ .‬ﻓﻠﻤﱠﺎ ﺍﺷﺘﺪ ﺑﻪ ﺍﻟﻀﻴﻖ ﺑﺎﻷﻛﺜﺮ ﺟﺪﹰﺍ‪ .‬ﻃﻠﺐ ﻭﺟﻪ ﺍﻟﺮﺏ ﺇﳍﻪ‪ .‬ﻭﺗﻀﺮﱠﻉ‬
‫ﺟﺪﹰﺍ ﺑﲔ ﻳﺪﻱ ﺍﻟﻠﱠﻪ‪ .‬ﻭﺻﻠﱠﻰ ﻗﺪﺍﻡ ﺍﻟﺮﺏ ﻫﻜﺬﺍ‪ :‬ﻳﺎﺭﺏ ﺿﺎﺑﻂ ﺍﻟﻜﻞ ﺇﻟـﻪ ﺁﺑﺎﺋﻨـﺎ ﺇﺑـﺮﺍﻫﻴﻢ‬
‫ﻭﺇﺳﺤﻖ ﻭﻳﻌﻘﻮﺏ ‪ ...‬ﻭﺯﺭﻋﻬﻢ ﺍﻟﺒﺎﺭ ﺧﺎﻟﻖ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻭﻛﻞ ﺯﻳﻨﺘﻬﻦ‪ .‬ﺍﻟﺬﻱ ﺭﺑـﻂ‬
‫ﺍﻟﺒﺤﺮ ﺑﻜﻠﻤﺘﻪ ﻭﺃﻣﺮﻩ ﻭﺃﻏﻠﻖ ﺍﻟﻠﺠﺞ ﻭﺧﺘﻤﻪ ﺑﺎﲰﻪ ﺍﳌﺨﻮﻑ ﺍﳌﻤﻠﻮﺀ ﳎﺪﹰﺍ‪ .‬ﺍﻟﺬﻱ ﻛﻼﻣﻪ ﻳﻔﺰﻉ‬
‫ﻭﻳﺮﻋﺪ ﻣﻦ ﺧﻮﻑ ﺟﱪﻭﺗﻚ‪ .‬ﻟﻴﺲ ﻳُﻘﺎﻭﻡ ﻋﻈﻤﺔ ﻋﺰ ﳎﺪﻙ‪ .‬ﻭﻻ ﻳُﻘﺎﻭِﻡ ﻏﻀﺐ ﺭﺟﺰﻙ ﺍﳌﹸﻌﺪ‬
‫ﻟﻠﺨﻄﺎﺓ ﺍﻟﻐﲑ ﳏﺼﺎﺓ‪ .‬ﻭﻻ ﺗﺪﺭﻛﻪ ﺭﲪﺔ ﺑﺸﺎﺭﺗﻚ ﻓﺈﻧﻚ ﺃﻧﺖ ﺍﻟﺮﺏ ﳑﻬﻞ ﻭﺭﺣﻮﻡ ﻣﺘﺤـﻨﻦ‬
‫ﺛﺎﺑﺖ ﻋﻠﻰ ﺷﺮﻭﺭ ﺍﻟﻨﺎﺱ ‪ ...‬ﺃﻧﺖ ﻳﺎﺭﺏ ﻋﻠﻰ ﻗﺪﺭ ﺟﻼﻝ ﺻﻼﺣﻚ ﻳﺴﱠﺮﺕ ﺗﻮﺑﺔ ﳌﻐﻔـﺮﺓ‬
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‫ﺧﻄﺎﻳﺎ ﻣَﻦ ﺃﺧﻄﺄ ﺇﻟﻴﻚ‪ .‬ﻭﺑﻜﺜﺮﺓ ﺭﺃﻓﺘﻚ ﻳﺴﱠﺮﺕ ﺗﻮﺑﺔ ِﻟﻤَﻦ ﺃﺧﻄﺄ‪ .‬ﻟﻴﺘﺨﻠﱠﺺ ﺑﻚ ﺃﻧﺖ ﺃﻳﻀﹰﺎ‬
‫ﻳﺎﺭﺏ ﺇﻟﻪ ﺍﻷﺑﺮﺍﺭ‪ .‬ﱂ ﲡﻌﻞ ﺍﻟﺘﻮﺑﺔ ﻟﻸﺑﺮﺍﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﻖ ﻭﻳﻌﻘﻮﺏ‪ .‬ﺍﻟـﺬﻳﻦ ﱂ ﳜﻄﺌـﻮﺍ‬
‫ﺇﻟﻴﻚ‪ ..‬ﺑﻞ ﺟﻌﻠﺖ ﺍﻟﺘﻮﺑﺔ ﳌﺜﻠﻲ ﺃﻧﺎ ﺍﳋﺎﻃﺊ‪ .‬ﻷﱐ ﺃﺧﻄﺄﺕ ﺃﻛﺜﺮ ﻣﻦ ﻋـﺪﺩ ﺭﻣـﻞ ﺍﻟﺒﺤـﺮ‬
‫ﻭﻛﺜﺮﺕ ﺁﺛﺎﻣﻲ‪ .‬ﻭﻟﺴﺖ ﻣﺴﺘﺤﻘﹰﺎ ﺃﻥ ﺃﺭﻓﻊ ﻋﻴﲏ‪ .‬ﻭﺃﻧﺎ ﻻ ﺃﺳﺘﺤﻖ ﺃﻥ ﺃﺗﺄﻣﻞ ﻷﻧﻈـﺮ ﻋﻠـﻮ‬
‫ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﻛﺜﺮﺓ ﻇﻠﻤﻲ‪ .‬ﻓﺄﻧﺎ ﺍﻵﻥ ﻣﻨﺤ ٍﻦ ﻷﺟﻞ ﻛﺜﺮﺓ ﺭﺑﺎﻃﺎﺕ ﺍﳊﺪﻳﺪ‪ .‬ﻷﱐ ﺃﺳـﺨﻄﺖ‬
‫ﺭﺟﺰﻙ‪ .‬ﻭﺻﻨﻌﺖ ﺍﻟﺸﺮ ﻗﺪﺍﻣﻚ‪ .‬ﻭﺃﻗﻤﺖ ﺭﺟﺴﻲ ﻭﻛﺜﺮﺕ ﳒﺎﺳﱵ ﻭﺍﻵﻥ ﺃﺟﲏ ﲦﺎﺭ ﻣﺎ ﻓﻌﻠﻪ‬
‫ﻼ‬‫ﻗﻠﱯ ﻭﺃﻃﻠﺐ ﻣﻦ ﺧﻼﺻﻚ‪ .‬ﺃﺧﻄﺄﺕ ﻳﺎﺭﺏ ﻭﺃﻧﺎ ﺃﻋﺮﻑ ﺧﻄﺎﻳﺎﻱ‪ .‬ﻭﻟﻜﻦ ﺃﻃﻠﺐ ﻣﺒﺘـﻬ ﹰ‬
‫ﺍﻏﻔﺮ ﱄ ﻳﺎﺭﺏ ﺍﻏﻔﺮ ﱄ ﻭﻻ ﻬﺗﻠﻜﲏ ﺑﺈﻓﻜﻲ‪ .‬ﻭﻻ ﲢﻘﺪ ﻋﻠ ﱠﻲ ﺇﱃ ﺍﻟﺪﻫﺮ‪ .‬ﻭﻻ ﲢﻔﻆ ﺷﺮﻭﺭﻱ‪.‬‬
‫ﰲ ﻭﺇﺫ‬
‫ﻭﻻ ﺗﻠﻘﲏ ﰲ ﺍﻟﺪﻳﻨﻮﻧﺔ ﰲ ﺃﺳﻔﻞ ﺍﻷﺭﺽ‪ .‬ﻷﻧﻚ ﺃﻧﺖ ﻫﻮ ﺇﻟﻪ ﺍﻟﺘﺎﺋﺒﲔ‪ .‬ﺃﻇﻬِﺮ ﺧﻼﺻﻚ ﱠ‬
‫ﻛﻨﺖ ﻻ ﺃﺳﺘﺤﻖ ﺧﻠﱢﺼﲏ ﺑﻜﺜﺮﺓ ﺭﲪﺘﻚ‪ .‬ﻭﺃﹸﺳﺒﱢﺤﻚ ﰲ ﻛﻞ ﺣﲔ ﻛﻞ ﺃﻳﺎﻡ ﺣﻴﺎﰐ ﻷﻧـﻚ‬
‫ﺃﻧﺖ ﺍﻟﺬﻱ ﺗُﺴﺒﱢﺢ ﻟﻚ ﻛﻞ ﻗﻮﺍﺕ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﻭﻟﻚ ﺍﺠﻤﻟﺪ ﺇﱃ ﺩﻫﺮ ﺍﻟﺪﺍﻫﺮﻳﻦ ﺁﻣﲔ ‪ ...‬ﻓﺴﻤﻊ‬
‫ﺍﻟﺮﺏ ﺻﻮﺗﻪ ﻭﺭﲪﻪ‪ .‬ﻭﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﺃﺣﺎﻁ ﺑﻪ ﳍﻴﺐ ﻧﺎﺭ ﻭﺍﳓﻠﱠـﺖ ﻭﺛﺎﻗـﺎﺕ ﺍﳊﺪﻳـﺪ‪.‬‬
‫ﻭﺧﻠﱠﺺ ﺍﻟﺮﺏ ﻣﻨﺴﱠﻰ ﻣﻦ ﻛﻞ ﺃﺣﺰﺍﻧﻪ‪ .‬ﻭﺃﻋﺎﺩﻩ ﺇﱃ ﳑﻠﻜﺘﻪ ﺃﻭﺭﺷﻠﻴﻢ‪ .‬ﻭﻋﺮﻑ ﻣﻨﺴﱠﻰ ﺍﻟﻠﱠـﻪ‪.‬‬
‫ﻭﺃﻧﻪ ﺇﻟﻪ ﻭﺣﺪﻩ ﻭﻋﺒﺪﻩ ﻣﻦ ﻛﻞ ﻗﻠﺒﻪ‪ .‬ﻭﻣﻦ ﻛﻞ ﻧﻔﺴﻪ ﻛﻞ ﺃﻳﺎﻡ ﺣﻴﺎﺗﻪ‪ .‬ﻭﺣﺴﺐ ﻣﻊ ﺍﻷﺑﺮﺍﺭ‪.‬‬
‫ﻭﺃﺯﺍﻝ ﺍﻵﳍﺔ ﺍﻟﻐﺮﻳﺒﺔ ‪ ...‬ﺻﻨﻌﺔ ﺍﻷﻳﺪﻱ ﻣﻦ ﺑﻴﺖ ﺍﻟﺮﺏ‪ .‬ﻭﻛﻞ ﺍﳌﺬﺍﺑﺢ ﺍﻟﱵ ﺑﻨﺎﻫﺎ ﰲ ﺟﺒـﻞ‬
‫ﺑﻴﺖ ﺍﻟﺮﺏ ﻭﰲ ﺃﻭﺭﺷﻠﻴﻢ‪ .‬ﻃﺮﺣﻬﺎ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺍﳌﺪﻳﻨﺔ‪ .‬ﻭﺛﺒﱠﺖ ﺍﳌﺬﺑﺢ ﺍﻟﺬﻱ ﻟﻠﺮﺏ‪ .‬ﻭﺃﺻﻌﺪ‬
‫ﻋﻠﻴﻪ ﺍﻟﺒﺨﻮﺭ ﻭﺫﺑﻴﺤﺔ ﺍﳋﻼﺹ ﻭﺍﻟﺘﺴﺒﻴﺢ‪ .‬ﻭﻗﺎﻝ ﻣﻨﺴﱠﻰ ﻷﻫﻞ ﻳﻬﻮﺫﺍ ﺃﻥ ﻳﻌﺒﺪﻭﺍ ﺍﻟـﺮﺏ ﺇﻟـﻪ‬
‫ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﰒ ﺍﺿﻄﺠﻊ ﺑﺴﻼﻡ ﻣﻊ ﺁﺑﺎﺋﻪ‪ .‬ﻭﻣﻠﻚ ﺍﺑﻨﻪ ﺑﻌﺪﻩ ﻋﺎﻣﻮﺹ ﻭﺻﻨﻊ ﺍﻟﺸﺮ ﻗﺪﺍﻡ ﺍﻟـﺮﺏ‬
‫ﻣﺜﻞ ﻣﻨﺴﱠﻰ ﺃﺑﻴﻪ ﺃﻭ ﹰﻻ‪ .‬ﻭﺃﻏﻀﺐ ﺍﻟﺮﺏ ﺇﳍﻪ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﲰﻌﺘﻢ ﺍﻵﻥ ﻳﺎ ﺃﻭﻻﺩﻧﺎ ﺍﻷﺣﺒﺎﺀ‪ .‬ﻛﻴﻒ ﺃﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻋﺒﺪ ﺍﻷﺻﻨﺎﻡ‪ .‬ﻭﻗﺘﻞ ﺧﻠﻘﹰﺎ‬
‫ﻼ ‪ ..‬ﻓﻠﻤﱠﺎ ﻧﺪﻡ ﻗﺒﻠﻪ ﻭﻏﻔﺮ ﻟﻪ ﺧﻄﺎﻳﺎﻩ ﻭﺃﻋﺎﺩﻩ ﺇﱃ ﳑﻠﻜﺘـﻪ‪.‬‬ ‫ﻛﺜﲑﹰﺍ ﺑﻼ ﺫﻧﺐ ﻋﺎﻗﺒﻪ ﺍﻟﺮﺏ ﻗﻠﻴ ﹰ‬
‫ﻓﻬﻮ ﻻ ﻳﻐﻔﺮ ﻟﻠﺘﺎﺋﺒﲔ ﺧﻄﺎﻳﺎﻫﻢ ﻓﻘﻂ‪ .‬ﺑﻞ ﻭﻳﺮﺩﻫﻢ ﺇﱃ ﺭﺗﺒﺘﻬﻢ ﺍﻷﻭﱃ ‪ ....‬ﻟﻴﺴﺖ ﺧﻄﻴﺔ ﺃﻋﻈﻢ‬
‫ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ‪ .‬ﻷﻬﻧﺎ ﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻠﱠﻪ ﻭﻫﺬﻩ ﺃﻳﻀﹰﺎ ﻳﻐﻔﺮﻫﺎ ﺑﺘﻮﺑﺔ ﺧﺎﻟﺼﺔ‪ .‬ﺇﺫﺍ ﺃﺧﻄﺄ ﻭﺍﺣﺪ‪.‬‬
‫ﻼ ﰲ ﻧﻔﺴﻪ ﺃﻧﻪ ﻻ ﻳُﻌﺬﺏ ﺍﻷﺷﺮﺍﺭ‪ .‬ﻓﻠﻴﺲ ﻟﻪ ﻏﻔﺮﺍﻥ‪ .‬ﻭﺇﻥ ﻗﺎﻝ‬ ‫ﻛﻤَﻦ ﻳُﻘﺎﻭﻡ ﺍﻟﻠﱠﻪ ﻭﳛﺰﻧﻪ‪ .‬ﻗﺎﺋ ﹰ‬
‫ﰲ ﻓﻜﺮﻩ ﺇﻥ ﺍﳋﲑ ﻳﻜﻮﻥ ﱄ ﺣﲔ ﺃﺳﻌﻰ ﺑﻘﻠﱯ ﻟﻠﺴﻮﺀ‪ .‬ﻫﻜﺬﺍ ﻓﻌﻞ ﻋﺎﻣﻮﺹ ﺑـﻦ ﻣﻨﺴﱠـﻰ‪.‬‬
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‫ﻼ ﺇﻥ ﺃﰊ ﺻﻨﻊ ﺷﺮﹰﺍ ﻛﺜﲑﹰﺍ ﰲ ﺻﻐﺮﻩ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻜﺘﺎﺏ ﺇﻥ ﻋﺎﻣﻮﺹ ﺗﻔﻜﱠﺮ ﻓﻜﺮﹰﺍ ﻣُﺨﺎﻟﻔﹰﺎ ﺳﻴﺌﹰﺎ‪ .‬ﻗﺎﺋ ﹰ‬
‫ﻭﺗﺎﺏ ﰲ ﺷﻴﺨﻮﺧﺘﻪ‪ .‬ﻭﺃﻧﺎ ﺃﻓﻌﻞ ﻣﺎ ﻬﺗﻮﺍﻩ ﻧﻔﺴﻲ ﻭﺃﺧﲑﹰﺍ ﺃﺭﺟﻊ ﺇﱃ ﺍﻟﺮﺏ‪ .‬ﻓﺼﻨﻊ ﺍﻟﺸﺮ ﻗﺪﺍﻡ‬
‫ﺍﻟﺮﺏ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﻣﻦ ﺗﻘﺪﻣﻪ‪ .‬ﻓﺄﺑﺎﺩﻩ ﺍﻟﺮﺏ ﺇﻟﻪ ﺇﺳﺮﺍﺋﻴﻞ ﺑﺴﺮﻋﺔ ﻣﻦ ﻋﻠﻰ ﺍﻷﺭﺽ ﺍﻟﺼﺎﳊﺔ‪.‬‬
‫ﻭﻗﺎﻡ ﻋﻠﻴﻪ ﻋﺒﻴﺪﻩ ﻓﻘﺘﻠﻮﻩ ﰲ ﺑﻴﺘﻪ ﺑﻌﺪ ﺃﻥ ﻣﻠﻚ ﺳﻨﺘﲔ ﻻ ﻏﲑ ﺗﺄﻣﱠﻠﻮﺍ ﻳﺎ ﻋﻠﻤﺎﻧﻴﲔ‪ .‬ﻻ ﻳﻔﻜـﺮ‬
‫ﺃﺣﺪ ﻣﻨﻜﻢ ﰲ ﻗﻠﺒﻪ ﻣﺜﻞ ﻓﻜﺮ ﻋﺎﻣﻮﺱ ﻓﻴﻬﻠﻚ ﻭﻳُﻘﻄﹶﻊ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺍﻷﺳﻘﻒ ﳚﺐ ﺃﻥ ﳛﻔﻆ ﲜﻬﺪﻩ ﺍﻟﺬﻳﻦ ﱂ ﳜﻄﺌﻮﺍ‪ .‬ﻭﻳﻨﺠﻲ ﺍﻟﺬﻳﻦ‬
‫ﻳﺮﺟﻌﻮﻥ ﻋﻦ ﺍﳋﻄﻴﺔ ﻭﻳﻘﺒﻠﻬﻢ‪ .‬ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﺮﺣﻢ ﻭﻻ ﻳﻘﺒﻞ ﻣَﻦ ﻳﻨﺪﻡ ﻓﻬﻮ ﳐﻄﺊ ﺑـﲔ‬
‫ﻳﺪﻱ ﺍﻟﺮﺏ ﺇﳍﻪ ﻭﻳُﺰﻛﻲ ﻧﻔﺴﻪ ﻭﺣﺪﻩ ‪ ...‬ﺃﻛﺜﺮ ﻣﻦ ِﺑ ّﺮ ﺫﺍﻙ‪ .‬ﺇﺫ ﻻ ﻳﻘﺒﻞ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ﺍﻟﻠﱠﻪ ﺇﻟﻴﻪ‬
‫ﻣﻦ ﻗﺒ ﹾﻞ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻷﺟﻠﻪ ﺃﺭﺳﻞ ﺍﺑﻨﻪ ﺇﱃ ﺍﻷﺭﺽ ﻓﺨﺎﻟﻂ ﺍﻟﺒﺸﺮ ﻛﺈﻧﺴﺎﻥ ﻭﺳﺮ ﺃﻥ ﻳﻮﻟﺪ‬
‫ﻣﻦ ﺍﻣﺮﺃﺓ ﻷﺟﻠﻨﺎ ﻷﻧﻪ ﺧﺎﻟﻖ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻭﱂ ﻳﺸﻔﻖ ﻋﻠﻴﻪ‪ .‬ﺑﻞ ﺟﻌﻠﻪ ﻳﺘﺄﻟﱠﻢ ﻭﻫﻮ ﻏﲑ ﻣُﺘﺄﻟﱢﻢ‬
‫ﰲ ﻃﺒﻴﻌﺘﻪ‪ .‬ﻭﳝﻮﺕ ﺑﺎﻟﺼﻠﺐ ﻭﻳُﻘﺒَﺮ ﺍﻟﺬﻱ ﻫﻮ ﺍﺑﻨﻪ ﺍﻟﻮﺣﻴﺪ ﺣﺒﻴﺒﻪ ﺍﻟﻠﱠﻪ ﺍﻟﻜﻠﻤﺔ‪ .‬ﻣﻠﻚ ﺍﳌﺸﻮﺭﺓ‬
‫ﺍﻟﻌُﻈﻤﻰ‪ .‬ﻟﻜﻲ ﻧﻨﺠﻮ ﳓﻦ ﻣﻦ ﺍﳌﻮﺕ ﺍﻟﺬﻱ ﻭﻗﻌﻨﺎ ﻓﻴﻪ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻐﻀﺒﻪ ﺍﻟﺬﻳﻦ ﻻ ﻳﻘﺒﻠـﻮﻥ‬
‫ﺍﻟﺘﺎﺋﺒﲔ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﱂ ﻳﺄﻧﻒ ﺃﻥ ﻳﻘﺒﻠﲏ ﺇﻟﻴﻪ ﺃﻧﺎ ﻣﱴ ﺍﻟﺬﻱ ﻛﻨﺖ ﻋﺸﺎﺭﹰﺍ‪ .‬ﺑﻄﺮﺱ ﺃﻳﻀﹰﺎ ﺟﺤـﺪﻩ‬
‫ﺛﻼﺙ ﻣﺮﺍﺕ ﻷﺟﻞ ﺍﳋﻮﻑ‪ ،‬ﻭﳌﱠﺎ ﺗﻀﺮﱠﻉ ﺇﻟﻴﻪ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻟﺒُﻜﺎﺀ ﺍ ﹸﳌﺮّ ﺃﻗﺎﻣﻪ ﺭﺍﻋﻴﹰﺎ ﳋﺮﺍﻓﻪ‪ .‬ﺑﻮﻟﺲ‬
‫ﺍﻟﺮﺳﻮﻝ ﺷﺮﻳﻜﻨﺎ ﻋﻤﻞ ﺑﻨﺎ ﺃﻳﻀﹰﺎ ﺷﺮﻭﺭﹰﺍ ﻛﺜﲑﺓ‪ .‬ﺃﻭ ﹰﻻ ﻛﺎﻥ ﻳُﺠﺪﱢﻑ ﻋﻠﻰ ﻋﻠﻰ ﺍﲰﻪ ﺍﻟﻘﺪﻭﺱ‪.‬‬
‫ﻓﻌﻮﺽ ﻣﺎ ﻛﺎﻥ ﻣﻀﻄﻬﺪﹰﺍ ﺻﻴﱠﺮﻩ ﺭﺳﻮ ﹰﻻ‪ .‬ﻭﺃﻇﻬﺮﻩ ﺇﻧﺎ ًﺀ ﻣﻨﺘﺨﺒﹰﺎ‪ .‬ﺍﻣﺮﺃﺓ ﺧﺎﻃﺌﺔ ﻗـﺎﻝ ﳍـﺎ ﺇﻥ‬
‫ﻚ‪ .‬ﻭﺍﻣﺮﺃﺓ ﺃﺧﺮﻯ ﺃﺧﻄﺄﺕ‪ .‬ﺃﻗﺎﻣﻬﺎ ﺍﻟﺸﻴﻮﺥ ﺑﲔ ﻳﺪﻳﻪ ﻭﺟﻌﻠﻮﺍ ﻟﻪ‬ ‫ﺫﻧﻮﺑﻚ ﺍﻟﻜﺜﲑﺓ ﻣﻐﻔﻮﺭﺓ ﻟ ِ‬
‫ﻚ‬
‫ﻼ‪ :‬ﻫـﻞ ﺃﺩﺍﻧـ ِ‬ ‫ﺍﳊﹸﻜﻢ ﻋﻠﻴﻬﺎ ﻭﺧﺮﺟﻮﺍ‪ .‬ﻭﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻟﻘﻠﻮﺏ ﳌﱠﺎ ﺳﺄﳍﺎ ﻗـﺎﺋ ﹰ‬
‫ﺾ ﻭﻻ ﺗﻌﻮﺩﻱ ﲣﻄﺌﲔ ﺑﻌﺪ‪.‬‬ ‫ﺍﻟﺸﻴﻮﺥ؟ ﻗﺎﻟﺖ‪ :‬ﻻ‪ .‬ﻗﺎﻝ ﳍﺎ‪ :‬ﻭﻻ ﺃﻧﺎ ﺃﺩﻳﻨﻚ‪ .‬ﺍﻣ ِ‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻳﻬﺎ ﺍﻷﺳﺎﻗﻔﺔ ﺃﻥ ﲡﻌﻠﻮﺍ ﻣُﺨﻠﱢﺼﻨﺎ ﻭﻣﻠﻜﻨﺎ ﻭﺇﳍﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‬
‫ﻟﻜﻢ ﺭﻗﻴﺒﹰﺎ‪ .‬ﻭﺗﻜﻮﻧﻮﺍ ﻣُﺘﺸﺒﱢﻬﲔ ﺑﻪ‪ .‬ﺑﺎﺷﲔ ﺭﺣﻮﻣﲔ‪ .‬ﺭﺅﻭﻓﲔ ﺫﻭﻱ ﺳﻼﻣﺔ ﺑـﻼ ﻏﻀـﺐ‬
‫ﺗﺮﺩﻭﻥ ﺍﻟﻨﺎﺱ ﻋﻦ ﺫﻧﻮﻬﺑﻢ‪ .‬ﻗﺎﺋﻠﲔ ﳍﻢ ﻣﺎ ﻳُﻌﺰﱢﻳﻬﻢ‪ .‬ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻣﻨﺘﻬﺮﻳﻦ ﻭﻻ ﻏﻀـﻮﺑﲔ ﻭﻻ‬
‫ﺳﻔﻬﺎﺀ ﻭﻻ ﻣﺴﺘﻬﺘﺮﻳﻦ ﻭﻻ ﺁﺧﺬﻳﻦ ﺑﺎﻟﻮﺟﻮﻩ‪ .‬ﻭﻻ ﺷﺎﺭﺑﲔ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳋﻤﺮ‪ .‬ﻭﻻ ﺳـﻜﲑﻳﻦ‬
‫ﻭﻻ ﻣﺴﺮﻓﲔ‪ .‬ﻭﻻ ﻬﺗﻴﻨﻮﺍ ﻛﺮﺍﻣﺎﺕ ﺍﻟﻠﱠﻪ ﻛﺄﻬﻧﺎ ﻏﺮﻳﺒﺔ ﻋﻨﻜﻢ‪ .‬ﺑﻞ ﺍﻗﺒﻠﻮﻫﺎ ﻣﺜـﻞ ﺧﻮﺍﺻـﻜﻢ‪.‬‬
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‫ﻛﺄﻧﻜﻢ ﻗﺪ ﺃﻗﻤﺘﻢ ﻭﻛﻼﺀ ﺻﺎﳊﲔ ﻟﻠﱠﻪ‪ .‬ﻭﻛﺄﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﲡﻴﺒﻮﻧﻪ ﻋﻦ ﺍﻟﺘﺪﺑﲑ ﺍﻟﺬﻱ ﺍﻋﻄﻴﺘﻤﻮﻩ‪.‬‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﻟﻴﻨﺎﻝ ﺍﻷﺳﻘﻒ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻜﺴﻮﺓ ﺑﻘﺪﺭ ﺍﻟﻜﻔﺎﻑ‪ .‬ﻛﻤﺎ ﻳﻠﻴـﻖ ﺑﺎﳊﺎﺟـﺔ‬
‫ﻭﺍﻟﻌﻔﺎﻑ‪ .‬ﻭﻻ ﻳﻨﺎﻝ ِﻣﻤﱠﺎ ﻟﻠﺮﺏ ﻛﺄﻧﻪ ﻟﻪ ﺭﺃﺱ ﻣﺎﻝ‪ .‬ﺑﻞ ﺑﻘﺪﺭ‪ .‬ﻷ ﱠﻥ ﺍﻟﻌﺎﻣﻞ ﻣﺴﺘﺤﻖ ﺃﺟﺮﺗﻪ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﻻ ﻳﻜﻦ ﻣﺘﺬﻣﱢﺮﹰﺍ ﻭﻻ ﻳﺰﻳﻦ ﻟﺒﺎﺳﻪ ﺑﻞ ﻳﺘﺨﺬ ﻣﺎ ﻳﺼﻠﺢ ﻟﺴﺘﺮ ﺟﺴﺪﻩ ﻻ ﻏﲑ‪.‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﻭﺍﻟﻌﺸﻮﺭ ﻭﺍﻟﺒﻜﻮﺭ ﺍﻟﱵ ﻳﺆﺗﻰ ﻬﺑﺎ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ ﻳﻔﺮﻗﻮﻬﻧﺎ ﻛﻮﺻﻴﺔ ﺍﻟﻠﱠﻪ ﻟﺮﺟـﺎﻝ‬
‫ﺍﻟﻠﱠﻪ ﻭﺍﻟﱵ ﻳﺆﺗﻰ ﻬﺑﺎ ﻟﻠﻔﻘﺮﺍﺀ ﻳﻜﻮﻧﻮﻥ ﻓﻴﻬﺎ ﻭﻛﻼﺀ ﺻﺎﳊﲔ ﻟﻴﻌﻄﻮﻫـﺎ ﻟﻸﻳﺘـﺎﻡ ﻭﺍﻷﺭﺍﻣـﻞ‪.‬‬
‫ﻭﺍﳌﺘﻀﺎﻳﻘﲔ ﻭﺍﻟﻐﺮﺑﺎﺀ ﻭﺍﶈﺘﺎﺟﲔ‪ .‬ﻛﻤﺜﻞ ﻣَﻦ ﻳﻜﻮﻥ ﺍﻟﻠﱠﻪ ﻳُﺤﺎﺳﺒﻬﻢ ﻋﻠﻴﻪ‪ .‬ﻷﻧﻪ ﺍﻟﺬﻱ ﺟﻌـﻞ‬
‫ﻫﺬﺍ ﺍﻟﺘﺪﺑﲑ ﰲ ﺃﻳﺪﻳﻬﻢ ﻓﻴﻔﺮﻗﻮﻫﺎ ﻋﻠﻰ ﻛﻞ ﻣَﻦ ﻫﻮ ﳏﺘﺎﺝ ﺑﻌﺪﻝ ‪ ..‬ﻓﺄﻣﱠﺎ ﻣﺎﻝ ﺍﻟـﺮﺏ ﻓـﻼ‬
‫ﻳﻔﺮﻃﻮﻥ ﻓﻴﻪ‪ .‬ﻭﻻ ﺗﺄﻛﻠﻮﻩ ﻭﺗﻔﺮﻗﻮﻩ ﻋﻠﻴﻜﻢ ﻭﺣﺪﻛﻢ ﺑﻞ ﺩﺑﺮﻭﻩ ﻟﻜﻢ ﻭﻟﻠﻤﺤﺘﺎﺟﲔ ﻟﺘﻜﻮﻧـﻮﺍ‬
‫ﻣﺴﺘﻘﻴﻤﲔ ﻗﺪﺍﻡ ﺍﻟﻠﱠﻪ‪ .‬ﻓﺈﺫﺍ ﺃﻧﻔﻘﺘﻤﻮﻩ ﻋﻠﻴﻜﻢ ﻭﺣﺪﻛﻢ‪ .‬ﺗﻜﻮﻧﻮﻥ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﻛﻤَﻦ ﻻ ﻳﺸـﺒﻊ‪.‬‬
‫ﻭﻣﺜﻞ ﺍﻵﻛﻠﲔ ﻭﺣﺪﻛﻢ‪ .‬ﻛﻤﺎ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻠﱭ ﺷﺮﺑﺘﻤﻮﻩ ﻭﺍﻟﺼﻮﻑ ﻟﺒﺴﺘﻤﻮﻩ‪ .‬ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ‬
‫ﺁﺧﺮ‪ :‬ﺃﺗﺮﻯ ﺃﻧﺘﻢ ﻭﺣﺪﻛﻢ ﺳﻜﺎﻥ ﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﻷﺟﻞ ﻫﺬﺍ ﻳﺄﻣﺮ ﰲ ﺍﻟﻨﺎﻣﻮﺱ ﺑـﺄﻥ ﲢـﺐ‬
‫ﺻﺎﺣﺒﻚ ﻣﺜﻞ ﻧﻔﺴﻚ‪ .‬ﻭﻣﺎ ﻧﻘﻮﻝ ﻫﺬﺍ ﻟﻜﻲ ﻻ ﺗﻨﺎﻟﻮﺍ ﻣﻦ ﺗﻌﺒﻜﻢ‪ .‬ﻷﻧﻪ ﻣﻜﺘﻮﺏ ﻻ ﺗﻜﻤـﻢ‬
‫ﺍﻟﺜﻮﺭ ﺍﻟﺬﻱ ﰲ ﺍﻟﺪﺭﺍﺱ ﺑﻞ ﺗﻨﺎﻟﻮﺍ ﻣﻦ ﺫﻟﻚ ﺑﻘﺪﺭ ﻭﻋﺪﻝ ﻭﺷﻜﺮ ﻣﺜﻞ ﺍﻟﺒﻘﺮﺓ ﺍﻟﱵ ﺗـﺪﺭﺱ ﰲ‬
‫ﺍﻟﺒﻴﺪﺭ ﺑﻐﲑ ﻛﻤﺎﻣﺔ‪ .‬ﻭﺗﺄﻛﻞ ﻣﻨﻪ ﻟﻜﻨﻬﺎ ﻻ ﺗﺄﻛﻞ ﺍﻟﻜﻞ‪ .‬ﻫﻜﺬﺍ ﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ ﺗﻌﻤﻠﻮﻥ ﰲ ﺍﻟﺒﻴﺪﺭ‬
‫ﺍﻟﺮﻭﺣﺎﱐ‪ .‬ﺍﻟﺬﻱ ﻫﻮ ﻛﻨﻴﺴﺔ ﺍﻟﻠﱠﻪ‪ .‬ﻛﻠﻮﺍ ﻣﻦ ﺍﻟﻜﻨﻴﺴﺔ ﻣﺜﻞ ﺍﻟﻼﻭﻳﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﳜﺪﻣﻮﻥ ﰲ‬
‫ﻗﺒﺔ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﱵ ﻫﻰ ﻣﺜﺎﻝ ﺍﻟﻜﻨﻴﺴﺔ ‪ ...‬ﻭﻛﻞ ﺷﻲﺀ ﺃﻣﺮﻫﻢ ﺍﻟﻠﱠﻪ ﺑﻪ ﺑِﺎﺳﻢ ﺍﻟﻘﺒﺔ‪ .‬ﻓﺈﳕﺎ ﻳﺒـﺪﻭ‬
‫ﲟﺜﻠﻪ ﺷﻬﺎﺩﺓ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺃﻳﻀﹰﺎ ﻛﺎﻥ ﺍﻟﻼﻭﻳﻮﻥ ﻣﻼﺯﻣﲔ ﺍﻟﻘﺒﺔ ﻭﻳﺄﻛﻠﻮﻥ ﺑﻼ ﻣﺎﻧﻊ‬
‫ﻣﻦ ﺍﻟﻘﺮﺍﺑﲔ ﺍﻟﱵ ﻳﺄﰐ ﻬﺑﺎ ﻛﻞ ﺍﻟﺸﻌﺐ ﻗﺮﺑﺎﻧﹰﺎ ﻟﻠﱠﻪ‪ .‬ﻭﺍﻟﻨﺬﻭﺭ ﻭﺍﻟﺒﻜﻮﺭ ﻭﺍﻟﻌﺸﻮﺭ ﻭﺍﻟﺬﺑﺎﺋﺢ ﻭﺍﻟﻘـﺮﺍﺑﲔ‬
‫ﻫﻢ ﻭﻧﺴﺎﺅﻫﻢ ﻭﺑﻨﻮﻫﻢ ﻭﺑﻨﺎﻬﺗﻢ ﻷ ﱠﻥ ﻋﻤﻠﻬﻢ ﻫﻮ ﺍﳋﺪﻣﺔ ﰲ ﺍﻟﻘﺒﺔ‪ .‬ﻭﻷﺟﻞ ﻫﺬﺍ ﱂ ﺗﺄﺧـﺬﻭﺍ‬
‫ﻧﺼﻴﺒﹰﺎ ﰲ ﺃﺭﺽ ﺍﻟﺒﺸﺮﻯ ﻣﻊ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻷ ﱠﻥ ﺍﻟﺬﻱ ﻳﺪﻓﻌﻪ ﺍﻟﺸﻌﺐ ﻫﻮ ﻧﺼﻴﺐ ﻻﻭﻱ‪.‬‬
‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﺃﻧﺘﻢ ﺍﻵﻥ ﺃﻳﻬﺎ ﺍﻷﺳﺎﻗﻔﺔ ﻛﻬﻨﺔ ﺃﻣﺎﻡ ﺷﻌﺒﻜﻢ‪ .‬ﻭﺍﻟﻼﻭﻳـﻮﻥ ﺧـﺪﺍﻡ ﺍﻟﻘﺒـﺔ‬
‫ﺍﳌﻘﺪﺳﺔ‪ .‬ﺍﻟﱵ ﻫﻰ ﺍﻟﺒﻴﻌﺔ ﺍﳉﺎﻣﻌﺔ ﺍﳌﻘﺪﺳﺔ‪ .‬ﺃﻧﺘﻢ ﺍﻟﻜﻬﻨﺔ ﺍﻟﻘﻴﺎﻡ ﻗﺪﺍﻡ ﻣﺬﺑﺢ ﺍﻟﺮﺏ ﺗﻘﺪﱢﻣﻮﻥ ﻟﻪ‬
‫ﺍﻟﺬﺑﺎﺋﺢ ﺍﻟﻨﺎﻃﻘﺔ ﻣﻦ ﻗﺒﻞ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﻟﻜﺎﻫﻦ ﺍﻷﻋﻈﻢ‪ .‬ﺃﻧﺘﻢ ﺁﺑﺎﺀ ﺍﻟﺸﻌﺐ ﺍﻟﻌﻠﻤﺎﱐ ﺍﻟـﺬﻱ‬
‫ﲢﺖ ﺃﻳﺪﻳﻜﻢ‪ .‬ﻭﺭﺅﺳﺎﺀ ﻋﻠﻴﻬﻢ‪ .‬ﻭﻣﻠﻮﻙ ﻭﻣﺪﺑﱢﺮﻭﻥ‪ .‬ﺃﻧﺘﻢ ﻭﺳﺎﺋﻂ ﺍﻟﻠﱠﻪ‪ .‬ﻭﺃﻣﻨﺎﺅﻩ ﺍﳌﺒﺸـﺮﻭﻥ‬
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‫ﺑﺎﻟﻜﻠﻤﺔ‪ .‬ﻭﺍﻟﻌﺎﻣﻠﻮﻥ ﺑﺎﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ‪ ..‬ﺍﻟﱵ ﻫﻰ ﺃﺻﻮﺍﺕ ﺍﻟﻠﱠﻪ ﻭﺷﻬﻮﺩ ﺇﺭﺍﺩﺗﻪ ﻭﺣـﺎﻣﻠﻮﻥ‬
‫ﺧﻄﺎﻳﺎ ﺍﻟﻜﻞ‪ .‬ﻭﳚﺎﻭﺑﻮﻥ ﻋﻦ ﲨﻴﻌﻬﻢ ‪ ..‬ﺃﺧﻔﻴﺘﻢ ﻣﻔﺘﺎﺡ ﺍﳌﻌﺮﻓﺔ ﻋﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻟﺬﻟﻚ ﻟﻜﻢ ﻭﺯﺭ‬
‫ﺳﻮﺀ ﺇﻥ ﱂ ﺗﺒﺸﱢﺮﻭﺍ ﲟﺴﺮﺓ ﺍﻟﻠﱠﻪ ﺍﻟﻜﺎﻣﻠﺔ ﺍﳌﻮﺿﻮﻋﺔ ﰲ ﺳﻠﻄﺎﻧﻜﻢ ﻛﻤﺎ ﺃﻥ ﻟﻜﻢ ﺃﻳﻀﹰﺎ ﺃﺟـﺮﹰﺍ‬
‫ﻋﻈﻴﻤﹰﺎ ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻛﺮﺍﻣﺔ ﻻ ﻳُﻨﻄﻖ ﲟﺠﺪﻫﺎ‪ .‬ﺇﺫ ﺧﺪﻣﺘﻢ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳌﻘﺪﺳﺔ ﺟﻴﺪﹰﺍ‪ .‬ﻭﻛﻤﺎ‬
‫ﺃﻧﻜﻢ ﲪﻠﺘﻢ ﻭﺯﺭ ﻛﻞ ﺃﺣﺪ ‪ ...‬ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺗﻨﺎﻟﻮﻥ ﻃﻌﺎﻣﻜﻢ ﻭﻛﺴﻮﺗﻜﻢ ﻭﺣﺎﺟﺘﻜﻢ ﻣـﻦ‬
‫ﺐ‬‫ﻛﻞ ﺃﺣﺪ‪ .‬ﻓﺘﺸﺒﻬﻮﺍ ﺑﺮﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺭﻓﻊ ﺧﻄﺎﻳﺎﻧﺎ ﻛﻠﻬﺎ ﻋﻠﻰ ﺍﳋﺸﺒﺔ‪ .‬ﻭﺻُـِﻠ َ‬
‫ﺍﻟﻐﲑ ﺍﻟ ﱠﺪﻧِﺲ ﻋﻨﱠﺎ ﳓﻦ ﺍﳌﺴﺘﺤﻘﲔ ﺍﻟﻌﻘﻮﺑﺔ ﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﺗﻘﺒﻠﻮﺍ ﺃﻧﺘﻢ ﺃﻳﻀﹰﺎ ﺧﻄﺎﻳﺎ ﺍﻟﺸـﻌﺐ‪.‬‬
‫ﻣﻜﺘﻮﺏ ﰲ ﺇﺷﻌﻴﺎﺀ ﺍﻟﻨﱯ ﻣﻦ ﺃﺟﻞ ﻣُﺨﻠﱢﺼﻨﺎ‪ :‬ﺃﻧﻪ ﺍﺣﺘﻤﻞ ﺧﻄﺎﻳﺎﻧﺎ ﻭﺗﺄﻟﱠﻢ ﻷﺟﻠﻨﺎ‪ .‬ﻭﻗﺎﻝ ﺇﻧـﻪ‬
‫ﺍﺣﺘﻤﻞ ﻛﻞ ﺃﺣﺪ‪ .‬ﻭﺃﹸ ْﺳِﻠ َﻢ ﻷﺟﻞ ﺁﺛﺎﻣﻨﺎ‪ .‬ﻭﻛﻤﺎ ﺃﻧﻜﻢ ﺭﻗﺒﺎﺀ ﻋﻠﻰ ﺷﻌﺐ ﺍﻟﻠﱠﻪ ﺃﻧﺘﻢ ﺃﻳﻀﹰﺎ ﺍﻟﺮﺏ‬
‫ﻫﻮ ﺭﻗﻴﺒﻜﻢ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﻻ ﺗﻈﻨﻮﺍ ﺃﻥ ﲪﻞ ﺍﻷﺳﻘﻔﻴﺔ ﺧﻔﻴﻒ ﻭﺳﻬﻞ ﳛﻤﻠﻪ ﺍﻷﺳﺎﻗﻔﺔ ‪ ..‬ﻓﻜﻤﺎ‬
‫ﺃﻧﻜﻢ ﲢﻤﻠﻮﻥ ﺍﻷﻭﺯﺍﺭ ﻫﻜﺬﺍ ﺗﻨﺎﻟﻮﻥ ﻣﻦ ﺍﻟﻐﻼﺕ ﺃﻭ ﹰﻻ‪ .‬ﰒ ﺗﺮﻓﻌﻮﻧﻪ ﻟﻠﻤﺤﺘـﺎﺟﲔ‪ .‬ﻷﻧﻜـﻢ‬
‫ﺗﺘﺤﻤﱠﻠﻮﻥ ﻣﺴﺌﻮﻟﻴﺘﻬﻢ‪ .‬ﻣﻦ ﺍﻟﺬﻱ ﺍﺋﺘﻤﻨﻜﻢ ﻋﻠﻴﻬﻢ‪ .‬ﳚﺐ ِﻟﻤَﻦ ﻳﺘﻔﺮﱠﻍ ﳋﺪﻣﺔ ﺍﻟﺒﻴﻌﺔ‪ .‬ﺃﻥ ﻳﻨﺎﻝ‬
‫ﻣﻨﻬﺎ ﻛﻞ ﺣﺎﺟﺘﻪ‪ .‬ﻛﻬﻨﺔ ﻭﻻﻭﻳﻮﻥ ﻭ ُﺧﺪﱠﺍﻡ ﺍﻟﻠﱠﻪ‪ .‬ﻛﻤﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﰲ ﺳﻔﺮ ﺍﻹﺣﺼﺎﺀ ﻷﺟﻞ‬
‫ﺍﻟﻜﻬﻨﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺮﺏ ﳍﺮﻭﻥ ﺃﻧﻚ ﺃﻧﺖ ﻭﺃﻭﻻﺩﻙ‪ .‬ﻭﺭﻫﻄﻚ ﺍﻟﺬﻳﻦ ﻳﻨﺎﻟﻮﻥ ﺍﻟﻌﻄﺎﻳﺎ‪ .‬ﺍﻟﱵ ﺗُﻘﺮﺏ‬
‫ﱄ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﺩﻓﻌﺘﻬﺎ ﻟﻚ‬ ‫ﻟﻠﱠﻪ ﻋﻦ ﻛﻬﻨﻮﺗﻜﻢ‪ .‬ﻭﺟﻌﻠﺘﻜﻢ ﲢﻔﻈﻮﻥ ﺍﻟﻘﺮﺍﺑﲔ ﺍﻟﱵ ﻳُﻘﺪﱢﻣﻬﺎ ﺇ ﱠ‬
‫ﻭﺭﺟﺎﻟﻚ ﻭﻟﺒﻨﻴﻚ ﻣﻌﻚ‪ .‬ﻧﺎﻣﻮﺳﹰﺎ ﺇﱃ ﺍﻷﺑﺪ‪ .‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﻟﻜﻢ ﻣﻦ ﺍﻟﺬﺑﻴﺤﺔ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻭﻣـﻦ‬
‫ﻛﻞ ﺿﺤﺎﻳﺎﻫﻢ ﺍﻟﱵ ﻳﻘﺪﻣﻮﻬﻧﺎ ﻋﻦ ﺧﻄﺎﻳﺎﻫﻢ‪ .‬ﻭﻛﻞ ﺷﻲﺀ ﺗﺪﻓﻌﻮﻧﻪ‪ .‬ﻭﻣﻦ ﻛﻞ ﻣﺎ ﻳﻈﻬﺮﻭﻧﻪ ﱄ‬
‫ﻳﻜﻮﻥ ﻟﻚ ﻭﻟﺒﻨﻴﻚ ﻣﻦ ﻗﺪﺱ ﺍﻷﻗﺪﺍﺱ ﺗﺄﻛﻠﻮﻩ‪ .‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ ﺇﻥ ﻛﻞ ﺑﻜﻮﺭ ﺍﻟﺰﻳﺖ ﻭﺑﻜـﻮﺭ‬
‫ﺍﳋﻤﺮ ﻭﺍﳊﻨﻄﺔ‪ .‬ﻭﻛﻞ ﻣﺎ ﻳﺪﻓﻌﻮﻧﻪ ﻟﻠﺮﺏ‪ .‬ﻗﺪ ﺟﻌﻠﺘﻬﺎ ﻟﻚ ﻭﺃﻭﻝ ﻛﻞ ﺍﻟﺜﻤﺮﺍﺕ ﺩﻓﻌﺘﻬﺎ ﻟﻚ‪.‬‬
‫ﻭﻛﻞ ﳏﺮﻡ ﻭﻛﻞ ﺑﻜﺮ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ ﻳﻜﻮﻧﻮﻥ ﻟﻚ ﺣﻼﳍﺎ ﻭﺣﺮﺍﻣﻬـﺎ‪ .‬ﻭﺍﻟـﺬﺑﺎﺋﺢ‬
‫ﻳﻜﻮﻥ ﻟﻚ ﻣﻨﻬﺎ ﺍﻟﺼﺪﺭ ﻭﺍﻟﺬﺭﺍﻉ ﺍﻷﳝﻦ‪ .‬ﻫﺬﺍ ﻳﻜﻮﻥ ﻟﻠﻜﻬﻨﺔ ﻭﺍﻟﺒﻘﻴﺔ ﺗﻜﻮﻥ ﻟﻼﻭﻳﲔ‪.‬‬
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‫ﻣﻦ ﺃﺟﻞ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﳚﺐ ﻋﻠﻴﻬﻢ‬
‫ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﺎﻟﻘﺮﺍﺑﲔ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ ﻛﻘﺪﺭﻬﺗﻢ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ‪ 12‬ﺑﺎﺑﹰﺎ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻟﻴﺴﻤﻊ ﺍﻟﻌﻠﻤﺎﻧﻴﻮﻥ ﺍﻟﺬﻳﻦ ﰲ ﻛﻨﻴﺴﺔ ﺍﻟﻠﱠﻪ ﺍﳌﻨﺘﺨﺒﺔ ‪ ..‬ﺃﻥ ﺍﻟﺸﻌﺐ ﻛﺎﻥ ﻳُﺴـﻤﱠﻰ‬
‫ﺃﻭ ﹰﻻ ﺷﻌﺐ ﺍﻟﻠﱠﻪ ﺍﻷﻣﺔ ﺍﻟﻄﺎﻫﺮﺓ‪ .‬ﻭﺍﻵﻥ ﺃﻧﺘﻢ ﻛﻨﻴﺴﺔ ﺍﻟﻠﱠﻪ ﺍﳌﻘﺪﺳﺔ ﺍﳌﻜﺘﻮﺑـﺔ ﰲ ﺍﻟﺴـﻤﻮﺍﺕ‪.‬‬
‫ﳑﻠﻜﺔ ﻭﻛﻬﻨﻮﺗﹰﺎ ﻭﺃﻣﺔ ﻃﺎﻫﺮﺓ‪ .‬ﻭﺷﻌﺐ ﺍﻟﺮﺏ ﺍﻟﻠﱠﻪ‪ .‬ﻭﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳌﺆﻣﻨـﺔ ‪..‬‬
‫ﺍﲰﻌﻮﺍ ﻣﺎ ﻗﻴﻞ ﺃﻭ ﹰﻻ‪ .‬ﻭﻫﻮﺫﺍ ﳓﻦ ﻧﻌﻴﺪﻩ ﻋﻠﻴﻜﻢ ﺃﻳﻀﹰﺎ‪ .‬ﺍﻟﻨﺬﻭﺭ ﻭﺍﻟﻌﺸﻮﺭ ﻭﺍﻟﺒﻜﻮﺭ ﺟﻌﻠﺖ ﺃﻭ ﹰﻻ‬
‫ﻟﺮﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﻭﺍﻟﺬﻳﻦ ﳜﺪﻣﻮﻧﻪ ﻋﺸﻮﺭ ﺍﳋﻼﺹ‪ .‬ﺃﻭﻝ ﺍﺳﻢ ﻳﺴﻮﻉ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﻳﻮﻃﺔ ﺍﻟﱵ ﻫﻰ ﺍﻟﻌﺪﺩ ﻋﺸﺮﺓ‪ .‬ﺍﲰﻌﻲ ﺃﻳﺘﻬﺎ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳉﺎﻣﻌﺔ ﺍﳌﻘﺪﺳﺔ ﺍﻟﱵ ﺧﻠﺼﺖ ﻣﻦ ﺍﻟﻌﺸﺮ‬
‫ﺿﺮﺑﺎﺕ‪ .‬ﻭﻗﺒﻠﺖ ﺍﻟﻌﺸﺮ ﻛﻠﻤﺎﺕ‪ .‬ﻭﻋﺮﻓﺖ ﺍﻟﻌﺸﺮﺓ ﻧﻮﺍﻣﻴﺲ‪ .‬ﻭﲤﺴﻜﱠﺖ ﺑﺎﻷﻣﺎﻧﺔ ﻭﺁﻣﻨـﺖ‬
‫ﺑﺎﻟﺮﺏ ﻳﺴﻮﻉ‪ .‬ﻭﻋﺮﻓﺖ ﻋﺪﺩ ﺍﻟﻌﺸﺮﺓ‪ .‬ﻭﺁﻣﻨﺖ ﺑﺎﻟﻴﻮﻃﺔ ﺍﻟﱵ ﻫﻰ ﺃﻭﻝ ﺍﺳﻢ ﻳﺴﻮﻉ‪ .‬ﺍﻟـﺬﻱ‬
‫ﲰﻴﺖ ﺑﺎﲰﻪ ﻭﺛﺒﺘﻬﺎ ﻋﻠﻰ ﲤﺎﻡ ﳎﺪﻩ‪ ،‬ﺫﺑﺎﺋﺢ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻛﺎﻧﺖ ﺫﺑﺎﺋﺢ " ﻳﻮﺗﺎ " ‪ ...‬ﻭﺃﻣﱠـﺎ‬
‫ﺍﻵﻥ ﻓﺼﻼﺓ ﻭﺍﺑﺘﻬﺎﻝ ﻭﺷﻜﺮ‪ .‬ﻭﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻛﺎﻧﺖ ﺑﻜﻮﺭﹰﺍ ﻭﻋﺸﻮﺭﹰﺍ ﻭﻧﺬﻭﺭﹰﺍ ﻭﻫـﺪﺍﻳﺎ‪.‬‬
‫ﻭﺍﻵﻥ ﻓﻘﺮﺍﺑﲔ ﻳُﻘ ّﺪﻣﻬﺎ ﺍﻷﺳﻘﻒ ﻟﻠﺮﺏ ﺍﻹﻟﻪ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻣﺎﺕ ﻋﻨﺎ‪ .‬ﻫﺆﻻﺀ ﺍﻵﻥ ﻫﻢ‬
‫ﺭﺅﺳﺎﺀ ﻛﻨﻴﺴﺘﻜﻢ‪ .‬ﻭﻫﻢ ﺃﻳﻀﹰﺎ ﻛﻬﻨﺘﻜﻢ ﻭﻗﺴﻮﺳﻜﻢ ﻭﻻﻭﻳﻮﻛﻢ‪ .‬ﺃﻳﻀﹰﺎ ﻫﻢ ﺍﻟﺸﻤﺎﻣﺴﺔ ﺍﻟﺬﻳﻦ‬
‫ﻟﻜﻢ ﺍﻵﻥ ﻭﺃﻏﻨﺴﻄﺴﻜﻢ ﻭﻗﺮﺍﺅﻛﻢ ﻭﻗﻮﺍﻣﻜﻢ ﻭﴰﺎﺳﺎﺗﻜﻢ ﺍﻟﻨﺴﺎﺀ ﻭﺃﺭﺍﻣﻠﻜـﻢ ﻭﻋـﺬﺍﺭﺍﻛﻢ‬
‫ﻭﺃﻳﺘﺎﻣﻜﻢ ﻭﺍﳌﻘﺪﻡ ﻋﻠﻰ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﻓﻬﻮ ﺍﻷﺳﻘﻒ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﳜﺪﻡ ﺍﻟﻜﻠﻤﺔ ‪ ...‬ﻫـﺬﺍ‬
‫ﻫﻮ ﺣﺎﻓﻆ ﺍﻟﺼﻼﺡ‪ .‬ﻭﻭﺍﺳﻄﺔ ﺍﻟﻠﱠﻪ ﻣﻌﻜﻢ ﻫﺬﺍ ﻫﻮ ﻣُﻌﻠﱢﻢ ﺍﻟﺼﻼﺡ ﻫﺬﺍ ﻫﻮ ﺃﺑﻮﻛﻢ ﺑﻌﺪ ﺍﻟﻠﱠﻪ‪.‬‬
‫ﻭﻟﺪﻛﻢ ﺩﻓﻌﺔ ﺃﺧﺮﻯ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﻟﺮﻭﺡ ﺑﺒﻨﻮﺓ ﻫﺬﺍ ﻫﻮ ﺭﺋﻴﺴﻜﻢ ﻭﻣﻘﺪﻣﻜﻢ‪ .‬ﻫﺬﺍ ﻫﻮ ﻣﻠﻜﻜﻢ‬
‫ﻭﻣﻈﻠﻠﻜﻢ‪ .‬ﻫﺬﺍ ﻫﻮ ﺇﳍﻜﻢ ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﻌﺪ ﺍﻟﻠﱠﻪ ﺍﻹﻟﻪ ﺍﳊﻘﻴﻘﻲ ﻭﻫﻮ ﻳﺴﺘﺤﻖ ﻣﻨﻜﻢ ﻛﺮﺍﻣـﺔ‬
‫ﻭﳎﺪﹰﺍ‪ .‬ﻭﻣﻦ ﺃﺟﻠﻪ ﻭ َﻣﻦ ﻳﺸﺒﻬﻪ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺑﻔﻢ ﺩﺍﻭﻭﺩ ﺍﻟﻨﱯ‪ " :‬ﺃﻧﺎ ﻗﻠﺖ ﺃﻧﻜﻢ ﺁﳍـﺔ ﻭﻛﻠﻜـﻢ‬
‫ﺃﻭﻻﺩ ﺍﻟﻌﻠﻲ ﺗﺪﻋﻮﻥ " ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﻻ ﺗﻘﻞ ﻋﻦ ﺍﻵﳍﺔ ﺷﺮﹰﺍ ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﻷﺳﺎﻗﻔﺔ‪.‬‬
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‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻟﻴﺠﻠﺲ ﺍﻷﺳﻘﻒ ﻗﺪﺍﻣﻜﻢ‪ .‬ﻛﻲ ﻳﺴﺘﺤﻖ ﻛﺮﺍﻣﺔ ﻭﺩﺭﺟﺔ ﺇﳍﻴﺔ‪ .‬ﻟﲑﻋﻰ ﺍﻟﺸﻌﺐ‬
‫ﻭﻳﺮﺃﺱ ﻛﻞ ﺍﻟﺸﻌﺐ ﻣﺜﻞ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﻟﻜﺎﻫﻦ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻭﻟﻴﻘﻒ ﺍﻟﺸﻤﺎﺱ ﳋﺪﻣﺘﻪ ﺑﻄﻬﺎﺭﺓ‬
‫ﰲ ﻛﻞ ﺷﻲﺀ ﺑﻼ ﻟﻮﻡ‪ .‬ﻛﺄﻧﻪ ﳜﺪﻡ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻻ ﻳﻔﻌﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺟﻬﺔ ﺫﺍﺗﻪ ﻭﺣﺪﻩ ﻭﻟﻜﻦ ﻛﻞ‬
‫ﻼ ﺑﻐﲑ ﻣﺸﻮﺭﺓ ﺍﻟﺸﻤﺎﺱ‪.‬‬ ‫ﻣﺎ ﻳﺮﺿﻲ ﺍﻷﺳﻘﻒ ﻭﻣﺎ ﻳﺄﻣﺮ ﺑﻪ‪ .‬ﻫﻜﺬﺍ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻻ ﺗﻌﻤﻞ ﻋﻤ ﹰ‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﺍﻟﻘﺴﻮﺱ ﻓﻠﻴﻜﻮﻧﻮﺍ ﻛﻤُﻌﻠﱢﻤﲔ ﳌﻌﺮﻓﺔ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻠﱠﻪ‪ .‬ﻭﺗﻘﺒﻠﻮﺍ ﻣﻨﻬﻢ ﻛﻼﻡ ﺍﻷﻣﺎﻧﺔ‬
‫ﺍﳌﺴﺘﻘﻴﻤﺔ‪ .‬ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻳﺒﺸﺮﻭﻧﻜﻢ ﺑﻪ ﻣﻦ ﺟﻬﺘﻨﺎ‪ .‬ﻫﻜﺬﺍ ﺳﻠﻢ ﺇﻟﻴﻨﺎ ﺍﻟﺮﺏ ﳌﱠﺎ ﺃﺭﺍﺩ‬
‫ﻼ‪ " :‬ﺍﻣﻀﻮﺍ ﻋﻠﱢﻤﻮﺍ ﻛﻞ ﺍﻷﻣﻢ‪ .‬ﻭﻋﻤﱢﺪﻭﻫﻢ ﺑِﺎﺳﻢ ﺍﻵﺏ ﻭﺍﻻﺑـﻦ ﻭﺍﻟـﺮﻭﺡ‬ ‫ﺃﻥ ﻳﺮﺳﻠﻨﺎ ﻗﺎﺋ ﹰ‬
‫ﺍﻟﻘﺪﺱ‪ ،‬ﻭﻋﻠﱢﻤﻮﻫﻢ ﺣﻔﻆ ﻣﺎ ﺃﻭﺻﻴﺘﻜﻢ ﺑﻪ ‪." ...‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﺍﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ ﺍﺣﺴﺒﻮﻫﻢ ﻣﺜﺎ ﹰﻻ ﻟﻠﻤﺬﺑﺢ‪ .‬ﻭﺍﻟﻌﺬﺍﺭﻯ ﻳﻜﻦ ﺟﻠﻴﻼﺕ ﻣﺜـﺎﻝ‬
‫ﺍﳌﺬﺑﺢ ﻭﺍﻟﺒﺨﻮﺭ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﻐﺮﻳﺐ ﺍﻟﺬﻱ ﻟﻴﺲ ﻫﻮ ﻣﻦ ﺍﻟﻼﻭﻳﲔ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﳛﻤﻞ ﺷـﻴﺌﹰﺎ‪.‬‬
‫ﺃﻭ ﻳﺪﺧﻞ ﺑﺸﻲﺀ ﺇﱃ ﺍﳌﺬﺑﺢ ﺑﻐﲑ ﻛﺎﻫﻦ‪ .‬ﻫﻜﺬﺍ ﺃﻧﺘﻢ ﻻ ﺗﻔﻌﻠﻮﺍ ﺷﻴﺌﹰﺎ ﺑﻐﲑ ﺍﻷﺳﻘﻒ‪ .‬ﻓﺈﻥ ﻓﻌﻞ‬
‫ﻼ‪ .‬ﻭﻻ ﳛﺴﺐ ﻟﻪ ﻓﻌﻠﻪ ﺟﻴﺪﹰﺍ‪ .‬ﻛﻤﺎ ﻓﻌﻞ‬ ‫ﺃﺣﺪ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﺍ ﺑﺪﻭﻥ ﺍﻷﺳﻘﻒ ﻓﻠﻴﻜﻦ ﺫﻟﻚ ﺑﺎﻃ ﹰ‬
‫ﻼ ‪ ...‬ﻫﻜﺬﺍ ﻋﻠﻤﺎﱐ‬ ‫ﺷﺎﻭﻭﻝ ﳌﱠﺎ ﲪﻞ ﻗﺮﺑﺎﻧﹰﺎ ﻣﻦ ﻏﲑ ﺣﻀﻮﺭ ﺻﻤﻮﺋﻴﻞ‪ .‬ﺻﺎﺭ ﻓﻌﻠﻪ ﻫﺬﺍ ﺑﺎﻃ ﹰ‬
‫ﻼ‪ .‬ﻭﻣﺜﻞ ﻋﺰﻳﺎ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻓﻌﻞ ﻣﺎ‬ ‫ﻳﻔﻌﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﺴﺘﺎﺭﺓ ﺑﻼ ﻛﻬﻨﺔ ﻳﻜﻮﻥ ﺗﻌﺒﻪ ﺑﺎﻃ ﹰ‬
‫ﻓﻌﻠﻪ ﺍﻟﻜﻬﻨﺔ ‪ ...‬ﻭﻫﻮ ﻏﲑ ﻛﺎﻫﻦ ﻓﻀﺮﺏ ﺑﺎﻟﱪﺹ ﻷﺟﻞ ﺍﳋﻄﻴﺌﺔ ﺍﻟﱵ ﺻﻨﻌﻬﺎ ﻫﻜﺬﺍ ﻛـﻞ‬
‫ﻋﻠﻤﺎﱐ ﻻ ﻳﻨﺠﻮ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﺇﺫﺍ ﻫﻮ ﺇﺯﺩﺭﻯ ﺑﺎﻟﻠﱠﻪ ﻭﲡﺮﺃ ﻋﻠﻰ ﺍﻟﻜﻬﻨﻮﺕ ﻭﺍﲣﺬ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ‬
‫ﻟﻨﻔﺴﻪ ﻭﱂ ﻳﺘﺸﺒﱠﻪ ﺑﺎﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﱂ ﳝﺠﺪ ﻧﻔﺴﻪ‪ .‬ﻟﻴﻜﻮﻥ ﺭﺋﻴﺲ ﻛﻬﻨﺔ ﺑﻞ ﺻﱪ ﺣـﱴ‬
‫ﻼ‪ " :‬ﺣﻠﻒ ﺍﻟﺮﺏ ﻭﱂ ﻳﻨﺪﻡ ﺃﻧﻚ ﺍﻟﻜﺎﻫﻦ ﺇﱃ ﺍﻷﺑﺪ ﻋﻠـﻰ ﻃﻘـﺲ ﻣﻠﻜـﻲ‬ ‫ﲰﻊ ﺍﻵﺏ ﻗﺎﺋ ﹰ‬
‫ﺻﺎﺩﻕ " ‪ ...‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﱂ ﻳﺘﻤﺠﱠﺪ ﻭﺣﺪﻩ ﺑﻐﲑ ﺃﺑﻴﻪ‪ .‬ﻣﻊ ﺃﻧـﻪ ﻣﺴـﺎ ٍﻭ ﻟـﻪ‪.‬‬
‫ﻭﻫﻮ ﻭﺍﺣﺪ ﻣﻌﻪ ﰲ ﻛﻞ ﺷﻲﺀ‪ .‬ﻓﻜﻴﻒ ﻳُﻤﻜﻦ ﻷﺣﺪ ﺃﻥ ﻳﺘﺨـﺬ ﺍﻟﻜﻬﻨـﻮﺕ ﻟﻨﻔﺴـﻪ؟!!‬
‫ﺃﻭ ﻳﻔﻌﻞ ﺃﻓﻌﺎﻝ ﺍﻟﻜﻬﻨﻮﺕ ﻣﻦ ﺫﺍﺕ ﻧﻔﺴﻪ؟؟ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻨﺎﻝ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ‪ِ ...‬ﻣﻤﱠﻦ ﻫﻮ ﺃﻋﻠﻰ‬
‫ﻣﻨﻪ‪ .‬ﺃﱂ ﲢﺮﻕ ﺍﻟﻨﺎﺭ ﺑﲏ ﻗﻮﺭﺡ‪ ،‬ﻭﻫﻢ ﻣﻦ ﺳﺒﻂ ﻻﻭﻱ‪ ،‬ﳌﺎ ﻗﺎﻣﻮﺍ ﻋﻠﻰ ﻣﻮﺳـﻰ ﻭﻫـﺮﻭﻥ‪.‬‬
‫ﻭﺍﻟﺘﻤﺴﻮﺍ ﻣﺎ ﻟﻴﺲ ﳍﻢ ﻭﺩﺍﺛﺎﻥ ﻭﺃﺑﲑﺍﻡ ﻧﺰﻝ ﺇﱃ ﺃﺳﻔﻞ ﺍﳉﺤﻴﻢ ﻭﳘﺎ ﺣﻴّﲔ‪ .‬ﻭﻋـﺎﺩ ﺍﻟـﺬﻳﻦ‬
‫ﺗﺒﻌﻮﻫﻢ ﻋﻦ ﺟﻬﻞ ﻭﺃﻇﻬﺮ ﺍﻟﻠﱠﻪ ﺍﻟﻜﻬﻨﺔ ﺍﻟﺬﻳﻦ ﻗﺴﻤﻮﺍ ﻣﻨﻪ ‪...‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻳﻀﹰﺎ ﻳﺎ ﺇﺧﻮﺗﻨﺎ ﺃﻥ ﲢﻤﻠﻮﺍ ﻗﺮﺍﺑﻴﻨﻜﻢ ﺇﱃ ﺍﻷﺳﻘﻒ ﻛﺄﻧﻪ ﺭﺋﻴﺲ‬
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‫ﻛﻬﻨﺔ‪ .‬ﺇﻣﱠﺎ ﻣﻦ ﺃﻳﺪﻳﻜﻢ‪ .‬ﻭﺇﻣﱠﺎ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻟﺸﻤﺎﻣﺴﺔ‪ .‬ﻭﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﺍﻟﺒﻜـﻮﺭ ﻭﺍﻟﻌﺸـﻮﺭ‬
‫ﻭﺍﻟﻨﺬﻭﺭ‪ .‬ﺃﺣﻀﺮﻭﻫﺎ ﺇﻟﻴﻪ ﺃﻳﻀﹰﺎ‪ .‬ﻓﺈﻧﻪ ﻳﻌﺮﻑ ﺍﳌﺘﻀﺎﻳﻘﲔ‪ .‬ﻭﻳﺪﺑﺮ ﻭﻳﻌﻄﻲ ﻛﻞ ﻭﺍﺣـﺪ ﻛﻤـﺎ‬
‫ﻳﺴﺘﺤﻖ‪ .‬ﺣﱴ ﻻ ﻳﺄﺧﺬ ﻭﺍﺣﺪ ﺩﻓﻌﺘﲔ‪ .‬ﺃﻭ ﺩﻓﻌﺎﺕ ﻛﺜﲑﺓ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ‪ .‬ﺃﻭ ﰲ ﺍﻷﺳﺒﻮﻉ‬
‫ﺍﻟﻮﺍﺣﺪ‪ .‬ﻭﻳﺒﻘﻰ ﺁﺧﺮ ﻻ ﻳﺄﺧﺬ ﺷﻴﺌﹰﺎ‪.‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﻭﻭﺍﺟﺐ ﺍﻷﺳﻘﻒ ﺃﻥ ﻳﻬﺘﻢ ﺑﺄﻣﺮ ﺍﳌﺘﻀﺎﻳﻘﲔ ﺑﺎﳊﻘﻴﻘﺔ ﺃﻛﺜﺮ ﻣـﻦ ﺍﻟـﺬﻳﻦ‬
‫ﺗﺬﻛﺮﻭﻫﻢ ﺃﻧﺘﻢ ﻭﻗﻴﻞ ﻋﻨﻬﻢ ﺃﻬﻧﻢ ﻣﺘﻀﺎﻳﻘﲔ‪ .‬ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻓﻘـﺮﺍﺀ ﻭﺍﻷﺭﺍﻣـﻞ ‪.‬‬
‫ﻭﻳﺼﻨﻌﻮﻥ ﳍﻢ ﻭﻟﻴﻤﺔ ﺍﻟﱵ ﲰﱠﺎﻫﺎ ﺍﻟﺮﺏ ﻭﻟﻴﻤﺔ ﳏﺒﺔ‪ .‬ﻓﻠﲑﺳﻞ ﺇﻟـﻴﻬﻢ ﺍﻟﺸﻤﺎﻣﺴـﺔ ﺩﻓﻌـﺎﺕ‬
‫ﻋﺪﱠﺓ ِﻟﻤَﻦ ﻳﻌﺮﻓﻮﻥ ﺃﻬﻧﻢ ﻣﺘﻀﺎﻳﻘﲔ ‪ .....‬ﻭﺍﻟﺬﻱ ﻳﺪﻓﻊ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺭﺍﻣﻞ ﻓﻠﻴﺪﻓﻊ ﻟﻜﻞ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻣﻀﺎﻋﻔﹰﺎ ﳎﺪﹰﺍ ﻟﻠﱠﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﺴﻮﺱ ﻷﺟﻞ ﺃﻬﻧﻢ ﻳﺘﻌﺒـﻮﻥ ﰲ ﻛـﻼﻡ‬
‫ﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﻓﻴﺪﻓﻊ ﳍﻢ ﻧﺼﻴﺒﹰﺎ ﻣﻀﺎﻋﻔﹰﺎ ﻷﻬﻧﻢ ﺟُﻌﻠﻮﺍ ﻋﻮﺿﹰﺎ ﻋﻦ ﺭﺳﻞ ﺍﻟﺮﺏ‪ .‬ﻫـﺆﻻﺀ ﺍﻟـﺬﻳﻦ‬
‫ﳛﻔﻈﻮﻥ ﻣﺜﺎﳍﻢ‪ .‬ﻭﻳﻜﻮﻧﻮﻥ ﻣﻌﺮﻭﻓﲔ ﻟﻸﺳﺎﻗﻔﺔ‪ .‬ﻭﺗﻴﺠﺎﻧﹰﺎ ﻟﻠﻜﻨﻴﺴﺔ‪ .‬ﻫﻢ ﺍﳊﻜﺎﻡ ﻭﺍﳌﺒﺸّـﺮﻭﻥ‬
‫ﻟﻠﻜﻨﻴﺴﺔ ‪ ...‬ﻭﺃﻣﱠﺎ ﺍﻷﻏﻨﺴﻄﺲ ﻓﻠﻴﻌﻄﻰ ﻧﺼﻴﺒﹰﺎ ﻭﺍﺣﺪﹰﺍ‪.‬‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﻭﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺍﳌﺮﺗﻠﻮﻥ ﻭﺍﻟﺒﻮﺍﺑﻮﻥ ﻛﻞ ﻭﺍﺣﺪ ﻛﺮﺗﺒﺘﻪ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﻭﻛـﺬﻟﻚ‬
‫ﻳﻌﻄﻲ ﺍﻷﺳﻘﻒ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﺍﻟﻨﺼﻴﺐ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻘﻮﻧﻪ‪ .‬ﻣﻦ ﺍﳍﺪﺍﻳﺎ ﺍﻟـﱵ ﺗـﺄﰐ ﻟﻠﻜﻨﻴﺴـﺔ‪.‬‬
‫ﺃﻭ ﻣﺎ ﳛﺘﺎﺟﻮﻧﻪ ﺇﻟﻴﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻭﻻ ﻳﻨﺴﻰ ﺍﻷﺳﻘﻒ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ‪ .‬ﺑﻞ ﻳﺴﺄﻝ ﻋﻨﻬﻢ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﺇﺫﺍ ﺃﺣﺎﻁ ﺍﳋﺪﺍﻡ ﺍﻷﺳﻘﻒ ﻋﻠﻤﹰﺎ ﲝﺎﺟﺔ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻓﻠﻴﺄﻣﺮ ﺑﻔﻌﻞ ﻣﺎ ﻳﻮﺍﻓﻘﻪ‪.‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﺃﻭﻝ ﺍﻟﺒﻜﻮﺭ ﻳﺄﺗﻮﻥ ﻬﺑﺎ ﺇﱃ ﺍﳍﻴﻜﻞ‪ .‬ﻓﻼ ﻳﻔﻌﻠﻮﻥ ﺷﻴﺌﹰﺎ ﺑﻼ ﻛﺎﻫﻦ‪ .‬ﻗﺎﻝ ﻣﻼﺧﻲ‬
‫ﺍﻟﻨﱯ‪ :‬ﺇﻥ ﺷﻔﱵ ﺍﻟﻜﺎﻫﻦ ﲢﻔﻈﺎﻥ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻭﻳُﻄﻠﺐ ﺍﻟﻨﺎﻣﻮﺱ ﻣﻦ ﻓﻤﻪ‪.‬‬
‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻳﻦ ﳜﺪﻣﻮﻥ ﺍﻟﺸﻴﺎﻃﲔ‪ .‬ﻻ ﻳﺪﺧﻠﻮﻥ ﺑﺸﻲﺀ ﺩﻭﻥ ﺍﻟﻜـﺎﻫﻦ ‪....‬‬
‫ﺑﻞ ﻳﻈﻨﻮﻥ ﻓﻴﻪ ﺇﻧﻪ ﻟﺴﺎ ﹲﻥ ﻟﺘﻠﻚ ﺍﳊﺠﺎﺭﺓ‪ .‬ﻭﻳﻨﺘﻈﺮﻭﻥ ِﻟﻤَﺎ ﻳﺄﻣﺮﻫﻢ ﺑﻪ ﻟﻴﻔﻌﻠـﻮﻩ‪ .‬ﻭﻛـﻞ ﻣـﺎ‬
‫ﻳﺄﻣﺮﻫﻢ ﺑﻪ ﳝﺘﺜﻠﻮﺍ ﻟﻪ‪ .‬ﻭﺑﻐﲑﻩ ﻻ ﻳﻔﻌﻠﻮﻥ ﺷﻴﺌﹰﺎ ﻭﻳﺮﻭﻥ ﺃﻥ ﻛﺮﺍﻣﺔ ﺍﻟﻜﺎﻫﻦ ﻫﻰ ﻛﺮﺍﻣﺔ ﺍﻟﺼـﻨﻢ‬
‫ﺍﻟﺬﻱ ﻻ ﻧﻔﺲ ﻟﻪ‪ .‬ﻭﳋﺪﻣﺔ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻨﺠﺴﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﳜﺪﻣﻮﻥ ﺁﳍﺔ ﻛﺬﺑـﺔ‬
‫ﻟﻴﺲ ﳍﺎ ﺭﺟﺎﺀ ﺛﺎﺑﺖ ﻳﺸﺒﻬﻮﻬﻧﻢ ﺑﺎﻟﻘﺪﻳﺴﲔ ‪ ..‬ﻓﻜﻴﻒ ﺑﺎﳊﻘﻴﻘﺔ ﻻ ﳚﺐ ﻋﻠﻴﻨﺎ ﳓﻦ ﺍﻟﺬﻳﻦ ﻟﻨﺎ‬
‫ﺍﻷﻣﺎﻧﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻟﺮﺟﺎﺀ ﺍﻟﺼﺎﺩﻕ‪ .‬ﻭﺍﻧﺘﻈﺎﺭ ﺍﳌﻮﺍﻋﻴﺪ ﺍﻷﺑﺪﻳﺔ‪ .‬ﺍﳌﻤﻠﻮﺀﺓ ﳎﺪﹰﺍ ﺑﻼ ﺧـﻮﻑ‪.‬‬
‫ﺃﻥ ﻳُﻜﺮﻡ ﺍﻟﺮﺏ ﺇﳍﻨﺎ ﺃﻭ ﹰﻻ‪ .‬ﰒ ﺃﺳﺎﻗﻔﺘﻪ ﺃﻓﻮﺍﻩ ﺍﻟﺮﺏ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﻫﺮﻭﻥ ﺁﺧﻮ ﻣﻮﺳﻰ ﳌـﺎ ﻟﻘﻨـﻪ‬
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‫ﻣﻮﺳﻰ ﺍﻟﻜﻼﻡ ﲰﻰ ﻧﺒﻴﹰﺎ‪ .‬ﻭﲰﻰ ﻣﻮﺳﻰ ﺇﳍﹰﺎ ﻟﻔﺮﻋﻮﻥ‪ .‬ﺃﻱ ﻣﻠﻚ ﻭﺭﺋﻴﺲ ﻛﻬﻨﺔ ﻣﻌﹰﺎ‪ .‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺍﻟﻠﱠﻪ‪ :‬ﺇﱐ ﺟﻌﻠﺘﻚ ﺇﳍﹰﺎ ﻟﻔﺮﻋﻮﻥ ‪ ...‬ﻭﻫﺮﻭﻥ ﺃﺧﻮﻙ ﻟﻚ ﻧﺒﻴﹰﺎ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﻓﺎﻟﺸﻤﺎﺱ ﺍﻵﻥ ﻫﻮ ﻣﻮﺿﻮﻉ ﻟﻜﻢ ﻣﻘﺎﻡ ﻫﺮﻭﻥ ﻭﺍﻷﺳﻘﻒ ﻋﻮﺿﹰﺎ ﻋﻦ‬
‫ﻣﻮﺳﻰ ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺳﻰ ﻗﺪ ﲰﱠﺎﻩ ﺍﻟﻠﱠﻪ ﺇﳍﹰﺎ‪ .‬ﻓـﺄﻛﺮﻣﻮﺍ ﺃﻧـﺘﻢ ﺃﻳﻀـﹰﺎ ﺍﻷﺳـﻘﻒ ﻛﺎﻹﻟـﻪ‪.‬‬
‫ﻭﺍﻟﺸﻤﺎﺱ ﻛﺄﻧﻪ ﻧﱯ ﻟﻪ ‪....‬‬
‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﱂ ﳜﻠﻖ ﺷﻴﺌﹰﺎ ﺑﻐﲑ ﺍﻵﺏ‪ .‬ﻫﻜـﺬﺍ ﺍﻟﺸـﻤﺎﺱ‬
‫ﻻ ﳚﺐ ﻟﻪ ﺃﻥ ﻳﻔﻌﻞ ﺷﻴﺌﹰﺎ ﺑﻼ ﺃﺳﻘﻒ ﻭﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﺍﻻﺑﻦ ﺑﻼ ﺍﻷﺏ‪.‬ﻛﺬﻟﻚ ﻟﻴﺲ ﴰـﺎﺱ‬
‫ﺑﻼ ﺃﺳﻘﻒ‪ .‬ﻭﻛﻤﺎ ﺃﻧﻪ ﻋﻠﻰ ﺍﻻﺑﻦ ﺃﻥ ﻳﻄﻴﻊ ﺃﺑﺎﻩ ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺍﻟﺸﻤﺎﺱ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻴـﻊ‬
‫ﺍﻷﺳﻘﻒ ﺑﺎﻟﺘﺪﺑﲑ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﳋﻼﺻﻨﺎ ﻫﻮ ﻣﻠﻚ ﻭﻧﱯ ﻟﻶﺏ ﻫﻜﺬﺍ ﺍﻟﺸﻤﺎﺱ ﻫﻮ ﻣﻠﻚ ﻭﻧﱯ‬
‫ﻟﻸﺳﻘﻒ‪.‬‬

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‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﺸﻤﺎﻣﺴﺔ ﺃﻥ ﻳﺴﺘﺄﺫﻧﻮﺍ‬
‫ﺃﺳﻘﻔﻬﻢ ﰲ ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﻭﻻ ﻳﻔﻌﻠﻮﻥ ﺷﻴﺌﹰﺎ ﺑﻐﲑ ﺇﺫﻧﻪ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﻋﺸﺮ ﺑﺎﺑﹰﺎ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﺸﻤﺎﺱ ﳚﺐ ﺃﻥ ﻳ ﹾﻈ ُﻬ ْﺮ ﻟﻸﺳﻘﻒ ﻭﻻ ﻳﺼﻨﻊ ﺷﻴﺌﹰﺎ ﺑﻐـﲑ ﺇﺭﺍﺩﺓ‬
‫ﺍﻷﺳﻘﻒ ‪ ....‬ﻭﻻ ﻳﻌﻄﻲ ﺃﺣﺪﹰﺍ ﺷﻴﺌﹰﺎ ﺑﻐﲑ ﻋﻠﻤﻪ‪ .‬ﻓﺈﻥ ﺩﻓﻊ ﻟﻮﺍﺣﺪ ﺷﻴﺌﹰﺎ ﻷﺟﻞ ﺃﻧﻪ ﰲ ﺿﻴﻘﺔ‬
‫ﻭﻛﺘﻤﻪ ﻋﻦ ﺍﻷﺳﻘﻒ‪ .‬ﻓﻘﺪ ﲪﻞ ﻟﻸﺳﻘﻒ ﻋﺎﺭﹰﺍ ﻭﺷﺘﻴﻤﺔ‪ .‬ﻭﻧﺴﺒﻪ ﺇﱃ ﺍﻟﺘﻮﺍﱐ ﻭﺍﻟﺘﻐﺎﻓﻞ ﻋـﻦ‬
‫ﺍﶈﺘﺎﺟﲔ‪ .‬ﻭﻣَﻦ ﻗﺎﻝ ﻛﻠﻤﺔ ﺳﻮﺀ ﻋﻠﻰ ﺃﺳﻘﻔﻪ‪ .‬ﺑﻘﻮﻝ ﺃﻭ ﺑﻔﻌﻞ ﻓﻘﺪ ﺃﺧﻄﺄ ﺇﱃ ﺍﻟﻠﱠﻪ‪ .‬ﺇﺫ ﻳﺴﻤﻊ‬
‫ﻗﻮﻝ ﺍﻟﻠﱠﻪ‪ .‬ﺇﺫ ﻳﻘﻮﻝ‪ :‬ﻻ ﺗﻘﻞ ﻗﻮ ﹰﻻ ﺭﺩﻳﺌﹰﺎ ﻋﻦ ﺍﻵﳍﺔ‪ .‬ﱂ ﳚﻌﻞ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﻷﺟـﻞ ﺍﻷﺻـﻨﺎﻡ‬
‫ﻭﺍﳊﺠﺎﺭﺓ ﻭﺍﳋﺸﺐ‪ .‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﺎﺑﺪﻭﻫﺎ ﻳﺴﻤﻮﻬﻧﻢ ﺇﳍﺔ‪ .‬ﻭﻫﻰ ﻣﺮﻓﻮﺿﺔ ﻣﺒﻐﻮﺿﺔ ‪ ..‬ﻷﺟﻞ‬
‫ﺍﻻﺳﻢ ﺍﻟﻜﺎﺫﺏ ﺍﻟﺬﻱ ﺳُﻤﻴﱠﺖ ﺑﻪ ﺑﻞ ﺟﻌﻠﻬﺎ ﻷﺟﻞ ﺍﻟﻜﻬﻨﺔ‪ .‬ﻭﺍﳊﻜﺎﻡ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﳍﻢ ﺇﻧﻜـﻢ‬
‫ﺇﳍﺔ‪ .‬ﻭﺑﻨﻮ ﺍﻟﻌﻠﻲ ﻛﻠﻜﻢ ﺗﺪﻋﻮﻥ ‪...‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﺫﺍ ﻋﻠﻤﺖ ﺃﻳﻬﺎ ﺍﻟﺸﻤﺎﺱ ﺃﻥ ﻫﻨﺎﻙ ﻭﺍﺣﺪﹰﺍ ﳏﺘﺎﺟﹰﺎ ﻓﺄﻋﻠِﻢ ﺍﻷﺳﻘﻒ ﲝﺎﻟﻪ‪ .‬ﻭﺑﻌﺪ‬
‫ﺫﻟﻚ ﺍﺩﻓﻊ ﻟﻪ ﻭﻻ ﺗﻔﻌﻞ ﺷﻴﺌﹰﺎ ﺑﻐﲑ ﻋﻠﻤﻪ ‪ ...‬ﻷﻧﻪ ﻋﺎﺭ ﻋﻠﻴﻚ ﻭﲢﺮﻳﻚ ﻟﻠﺸﻌﺐ ﻟﻴﺘﺬﻣﱠﺮ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﺎ ﻳﻜﻮﻥ ﺍﻟﺘﺬﻣﺮ ﻋﻠﻴﻪ ﺑﻞ ﻋﻠﻰ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻳﺴﻤﻊ ﺫﻟﻚ ﺍﻟﺸﻤﺎﺱ ﻫﻮ ﻭﺍﻟﺒﺎﻗﻮﻥ ﻣﺜﻠﻤﺎ ﲰﻊ ﻫﺮﻭﻥ‬
‫ﻭﻣﺮﱘ ﺃﺧﺘﻪ ﻣﻦ ﺍﻟﺮﺏ ﺣﲔ ﺗﻜﻠﱠﻤﺎ ﻋﻦ ﻣﻮﺳﻰ‪ .‬ﳌﺎﺫﺍ ﱂ ﲣﺎﻓﺎ ﺃﻥ ﺗﺘﻜﻠﱠﻤﺎ ﰲ ﻋﺒﺪﻱ ﻣﻮﺳﻰ ‪..‬‬
‫ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﻣﻮﺳﻰ ﻟﻠﺸﻌﺐ ﺍﻟﺬﻳﻦ ﻗﺎﻣﻮﺍ ﻋﻠﻴﻪ ﻟﻴﺲ ﻋﻠ ﱠﻲ ﺗﺬﻣﺮﰎ ﺑﻞ ﻋﻠـﻰ ﺍﻟـﺮﺏ ﺍﻹﻟـﻪ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻣَﻦ ﻳﻘﻮﻝ ﻟﻌﻠﻤﺎﱐ ﻳﺎ ﺭﻗﻴﻊ ﺃﻭ ﻳﺎ ﺟﺎﻫﻞ ﻻ ﻳﻨﺠﻮ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ‪ ...‬ﻷﻧﻪ ﻳﻜﻮﻥ ﻗـﺪ‬
‫ﻋﻴﱠﺮ ﺍﳌﺴﻴﺢ‪ .‬ﻓﻤﺎ ﺃﻣﺮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻛﻠﻤﺔ ﻋﻠﻰ ﺍﻷﺳﻘﻒ‪ .‬ﺍﻟﺬﻱ ﺑﻮﺿﻊ ﻳﺪﻩ ﻋﻠﻴﻜﻢ ﻳﻌﻄـﻴﻜﻢ‬
‫ﺍﻟﺮﺏ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻭﺑﻜﻼﻣﻪ ﻋﺮﻓﺘﻢ ﺍﳌﺬﻫﺐ ﺍﳌﻘﺪﺱ‪ .‬ﻋﺮﻓﺘﻢ ﺍﻟﻠﱠﻪ ﻭﺁﻣﻨﺘﻢ ﺑﺎﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ‪.‬‬
‫ﻭﺑﻪ ﺃﻳﻀﹰﺎ ﻋُﺮﻓﺘﻢ ﻋﻨﺪ ﺍﻟﻠﱠﻪ‪ .‬ﻭﺭﴰﺘﻢ ﺑﺪﻫﻦ ﺍﻟﻔﺮﺡ ﻭﻣﲑﻭﻥ ﺍﻟﻔﻬﻢ‪ .‬ﻭﺻﺮﰎ ﺑﲏ ﺍﻟﻨﻮﺭ ﺑﻮﺿـﻊ‬
‫ﻼ‪ " :‬ﺃﻧﺖ ﺍﺑﲏ ﺃﻧﺎ‬
‫ﻳﺪﻩ ﻋﻠﻴﻜﻢ ﰲ ﺍﳌﻌﻤﻮﺩﻳﺔ ﺍﳌﻘﺪﺳﺔ ‪ ...‬ﻭﻳﺸﻬ ُﺪ ﺍﻟﺮﺏ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﻗﺎﺋ ﹰ‬
‫ﺍﻟﻴﻮﻡ ﻭﻟﺪﺗﻚ " ﻓﻤﻦ ﺃﺟﻞ ﺍﻷﺳﻘﻒ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﲰﱠﺎﻙ ﺍﻟﻠﱠﻪ ﻟﻪ ﺍﺑﻨﹰﺎ‪ .‬ﻭﺍﻋﺮﻑ ﻗﺪﺭ ﻛﺮﺍﻣﺘﻚ‪.‬‬
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‫ﻭﺃﻛﺮﻡ ﺍﻟﺬﻱ ﺻﺎﺭ ﻟﻚ ﻭﺳﻴﻄﹰﺎ ﻓﺄﻋﻄﺎﻙ ﻫﺬﻩ ﺍﳌﱰﻟﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ .‬ﻭﻭﻗﱢﺮ ﺍﻟﺬﻱ ﺻﺎﺭ ﻟﻚ ﺃﺑﹰﺎ ﻣﻦ‬
‫ﺑﻌﺪ ﺍﻟﻠﱠﻪ ‪ ...‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﺘﺎﺏ ﻳﻘﻮﻝ ﻣﻦ ﺃﺟﻞ ﺃﺑﻴﻚ ﺍﳉﺴﺪﺍﱐ‪ :‬ﺃﻛﺮﻡ ﺃﺑﺎﻙ ﻭﺃﻣﻚ‪ .‬ﻟـﻴﻜﻦ‬
‫ﻟﻚ ﺍﳊﻴﺎﺓ‪ .‬ﻭﻣَﻦ ﻗﺎﻝ ﻛﻠﻤﺔ ﺭﺩﻳﺌﺔ ﻋﻠﻰ ﺃﺑﻴﻪ ﻭﺃﻣﻪ ﻣﻮﺗﹰﺎ ﳝﻮﺕ ‪ ...‬ﻓﻜﻴﻒ ﻻ ﻳﻠﺰﻣﻜﻢ ﺑﺎﻷﻛﺜﺮ‬
‫ﺃﻥ ﺗﻜﺮﻣﻮﺍ ﺍﻵﺑﺎﺀ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻭﲢﻨﱢﻮﺍ ﺇﻟﻴﻬﻢ ﻛﺼﺎﻧﻌﻲ ﺍﳋﲑ ﻷﻬﻧﻢ ﺷـﻔﻌﺎﺅﻛﻢ ﻋﻨـﺪ ﺍﻟﻠﱠـﻪ‪.‬‬
‫ﻭﻭﻟﺪﻭﻛﻢ ﺛﺎﻧﻴﺔ ﺑﺎﳌﺎﺀ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻭﻏﺬﻭﻛﻢ ﺑﺎﻟﻠﱭ ﺍﻟﺬﻱ ﻫﻮ ﻛﻼﻡ ﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﻭﻭﻗـﻮﻛﻢ‬
‫ﻼ ﻟﻘﺒﻮﻝ ﺍﳉﺴﺪ ﺍﳌﺨﻠﺺ‪ ،‬ﻭﺩﻣﻪ ﺍﻟﻜﺮﱘ‪ .‬ﺍﻟﺬﻱ ﻟﻠﺴﻴﺪ ﺍﳌﺴـﻴﺢ‪.‬‬ ‫ﺑﻘﻮﺍﻧﻴﻨﻬﻢ‪ .‬ﻭﺟﻌﻠﻮﻛﻢ ﺃﻫ ﹰ‬
‫ﻼ ﻟﻠﻨﻌﻤﺔ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻭﻣﺸﺎﺭﻛﺔ ﻣﻮﺍﻋﻴـﺪ‬ ‫ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺧﻠﱠﺼﻮﻛﻢ ﻣﻦ ﺁﺛﺎﻣﻜﻢ‪ .‬ﻭﺟﻌﻠﻮﻛﻢ ﺃﻫ ﹰ‬
‫ﺍﻟﻠﱠﻪ‪ .‬ﻭﺟﻌﻠﻮﻛﻢ ﺷﺮﻛﺎﺀ ﻣﲑﺍﺛﻪ‪ .‬ﻓﺨﺎﻓﻮﻫﻢ ﺍﻵﻥ ﻭﺣﻠﻮﻫﻢ ﺑﻜﻞ ﻛﺮﺍﻣﺔ‪ .‬ﻷﻬﻧﻢ ﺃﻋﻄﻮﺍ ﺳﻠﻄﺎﻥ‬
‫ﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ﻣﻦ ﺍﻟﻠﱠﻪ‪ .‬ﻟﻴﺪﻳﻨﻮﺍ ﻣَﻦ ﳜﻄﺊ ﻭﻳﻮﺟﺒﻮﺍ ﻋﻠﻴﻪ ﺩﻳﻨﻮﻧ ﹰﺔ ﻟﻨﺎﺭ ﺃﺑﺪﻳﺔ ‪ ...‬ﻭﻣَﻦ ﺗـﺎﺏ‬
‫ﻳﻐﻔﺮﻭﻥ ﻟﻪ ﺧﻄﺎﻳﺎﻩ ﻭﳛﺒﻮﻧﻪ‪ .‬ﻫﺆﻻﺀ ﺍﺟﻌﻠﻮﻫﻢ ﺭﺅﺳﺎﺀ ﻟﻜﻢ ﻭﻓﻜﱢﺮﻭﺍ ﻓﻴﻬﻢ ﺃﻬﻧﻢ ﻣﻠﻮﻙ‪ .‬ﻭﺃﺩﻭﺍ‬
‫ﳍﻢ ﺍﳉﺰﻳﺔ ﻷﻧﻪ ﳚﺐ ﺃﻥ ﺗﻌﻮﻟﻮﻫﻢ ﻭﺃﻫﻞ ﺑﻴﺘﻬﻢ ﻣﻦ ﺃﻣﻮﺍﻟﻜﻢ‪ .‬ﻣﺜﻠﻤﺎ ﺃﻣﺮ ﺻـﻤﻮﺋﻴﻞ ﺍﻟـﻨﱯ‬
‫ﺍﻟﺸﻌﺐ ﻷﺟﻞ ﺍﳌﻠﻚ ﺃﻥ ﻳﺆﺩﻭﺍ ﻛﻤﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﰲ ﺍﻟﺴﻔﺮ ﺍﻷﻭﻝ ﻣﻦ ﺃﺳﻔﺎﺭ ﺍﳌﻠﻮﻙ‪ ,‬ﻭﻣـﺎ‬
‫ﺃﻣﺮ ﺑﻪ ﻣﻮﺳﻰ ﻟﻠﻜﻬﻨﺔ‪ .‬ﻫﻜﺬﺍ ﳓﻦ ﺃﻳﻀﹰﺎ ﻧﺄﻣﺮﻛﻢ ﻷﺟﻞ ﺍﻷﺳﺎﻗﻔﺔ ﻭﺍﻟﻜﻬﻨﺔ‪ .‬ﻷﻥ ﺃﻭﻟﺌﻚ ﳌﱠـﺎ‬
‫ﻛﺎﻥ ﳍﻢ ﻣﻠﻚ ﻭﺷﻌﺐ ﻛﺜﲑ ﻛﺎﻥ ﺍﻟﺸﻌﺐ ﻳﻌﻄﻮﻬﻧﻢ ﺣﺎﺟﺘﻬﻢ ﻓﻜﻢ ﻳﻜﻮﻥ ﺍﻷﺳﻘﻒ ﺃﺣﻖ ﺃﻥ‬
‫ﻳﺄﺧﺬ ﻣﻨﻜﻢ ﻣﺎ ﺃﻣﺮ ﺍﻟﻠﱠﻪ ﺑﻪ ﻻﺣﺘﻴﺎﺟﺎﺗﻪ ﻫﻮ ﻭﻛﻬﻨﺘﻪ؟؟ ﻭﺇﻥ ﻛﺎﻥ ﳚﺐ ﺃﻥ ﻧﺰﻳﺪ ﰲ ﺍﻟﻜـﻼﻡ‪.‬‬
‫ﻓﻠﻴﻌﻂ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺍﻟﻌﺘﻴﻘﺔ‪ .‬ﻷﻥ ﺫﺍﻙ ﻳﺪﺑﺮ ﺃﻣﻮﺭ ﺍﻟﻌﺴﺎﻛﺮ‪ .‬ﻭﻳﻮﺍﺟـﻪ‬
‫ﺍﳊﺮﻭﺏ ﻭﻳﻄﻠﺐ ﺍﻟﺼﻠﺢ ﳊﻔﻆ ﺍﻷﺟﺴﺎﺩ‪ .‬ﺃﻣﱠﺎ ﺍﻷﺳﻘﻒ ﻓﻘﺪ ﻧﺎﻝ ﺍﻟﻜﻬﻨﻮﺕ ﻣﻦ ﺍﻟﻠﱠﻪ‪ .‬ﻟﻴُﻨﺠﱢﻲ‬
‫ﺍﻟﻨﻔﻮﺱ ﻭﺍﻷﺟﺴﺎﺩ ﻣﻦ ﺍﳍﻼﻙ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﻨﻔﺲ ﺃﻓﻀﻞ ﻣﻦ ﺍﳉﺴﺪ‪ .‬ﻫﻜﺬﺍ ﺍﻟﻜﻬﻨﻮﺕ ﺃﻋﻠﻰ‬
‫ﻣﻦ ﺍﳌﻤﻠﻜﺔ‪ .‬ﻷﻧﻪ ﻳﺮﺑﻂ ﻣَﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ‪ .‬ﻭﳛﻞ ﻣَﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺘﺤﻠﻴﻞ‪ .‬ﻓﻠﻬـﺬﺍ ﳚـﺐ‬
‫ﻋﻠﻴﻜﻢ ﺃﻥ ﲢﺒﻮﺍ ﺍﻷﺳﻘﻒ ﻣﺜﻞ ﺃﺏ ﻭﲣﺎﻓﻮﻩ ﻛﻤﻠﻚ‪ .‬ﻭﺗﻜﺮﻣﻮﻩ ﻣﺜﻞ ﺁﺏ‪ .‬ﻏﻼﺗﻜﻢ ﻭﻋﻤـﻞ‬
‫ﺃﻳﺪﻳﻜﻢ ﺗﺄﺗﻮﻥ ﺇﻟﻴﻪ ﻣﻨﻬﺎ ﺑﱪﻛﺔ ﻟﻴﺒﺎﺭﻙ ﻋﻠﻴﻜﻢ ﻭﺗﻌﻄﻮﻧﻪ ﺑﻜﻮﺭﻛﻢ ﻭﻋﺸﻮﺭﻛﻢ‪ .‬ﻭﻧـﺬﻭﺭﻛﻢ‬
‫ﻭﻫﺪﺍﻳﺎﻛﻢ ﺍﻟﱵ ﻫﻰ ﺃﻭﻝ ﺍﳊﻨﻄﺔ‪ .‬ﻭﺍﳋﻤﺮ ﻭﺍﻟﺰﻳﺖ ﻭﺍﻟﻔﻮﺍﻛﻪ ﻭﺍﻟﺼﻮﻑ‪ .‬ﻭﻛﻞ ﺷﻲﺀ ﻳﺮﺯﻗﻜﻢ‬
‫ﺍﻟﻠﱠﻪ ﺇﻳﺎﻩ‪ .‬ﻷﻧﻪ ﻛﺎﻫﻦ ﺍﻟﻠﱠﻪ‪ .‬ﻓﻴﻜﻮﻥ ﻗﺮﺑﺎﻧﻜﻢ ﻣﻘﺒﻮ ﹰﻻ ﻭﲞﻮﺭﻛﻢ ﻃﻴﺒﹰﺎ ﻟﻠﺮﺏ ﺇﳍﻜﻢ‪ .‬ﻭﻳﺒـﺎﺭﻙ‬
‫ﺃﻋﻤﺎﻟﻜﻢ ﻭﺗﻌﺐ ﺃﻳﺪﻳﻜﻢ‪ .‬ﻭﻳﻜﺜﺮ ﻟﻜﻢ ﺧﲑﺍﺕ ﺍﻷﺭﺽ ﺟﺪﹰﺍ ﻷﻥ ﺍﻟﱪﻛﺔ ﲢﻞ ﻋﻠﻰ ﺭﺃﺱ ﻣَﻦ‬
‫ﻳﻌﻄﻲ ﺍﻟﺼﺪﻗﺔ‪.‬‬
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‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻌﻠﻤﻮﺍ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺏ ﻗﺪ ﺧﻠﱠﺼﻨﺎ ﻣﻦ ﺭﺑﺎﻃﺎﺕ ﺍﻟﻨـﺎﻣﻮﺱ‬
‫ﻭﺃﺩﺧﻠﻨﺎ ﺇﱃ ﺍﻟﺮﺍﺣﺔ‪ .‬ﻭﱂ ﻳﺪﻋﻨﺎ ﻧﺬﺑﺢ ﺍﳊﻴﻮﺍﻥ ﺍﻟﻐﲑ ﻧﺎﻃﻖ ﻷﺟﻞ ﺍﳋﻄﻴﺔ‪ .‬ﻭﻷﺟﻞ ﺍﻟﻄﻬـﺎﺭﺓ‬
‫ﻭﻛﺜﺮﺓ ﺍﻻﻏﺘﺴﺎﻝ ﻭﺍﻟﻨﻀﻮﺡ‪ .‬ﻓﺈﻧﻪ ﱂ ﻳﺪﻋﻜﻢ ﺃﻥ ﺗﻌﺘﻘﻮﺍ ﻣﻦ ﺍﻟﻘﺮﺍﺑﲔ ﺍﻟﱵ ﳚﺐ ﻋﻠـﻴﻜﻢ ﺃﻥ‬
‫ﺗﺄﺗﻮﺍ ﻬﺑﺎ ﺇﱃ ﺍﻟﻜﻬﻨﺔ ﻭﺍﻟﺼﺪﻗﺔ ﻟﻠﻤﺤﺘﺎﺟﲔ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻳﻘﻮﻝ ﺍﻟﺮﺏ ﰲ ﺍﻹﳒﻴﻞ ﺍﳌﻘﺪﺱ‪ :‬ﺇﻥ ﱂ ﻳﻜﺜﺮ ﺑ ّﺮﻛﻢ ﺃﻛﺜﺮ ﻣـﻦ ﺍﻟﻘﺪﻳﺴـﲔ‬
‫ﻭﺍ ﹸﳌﻌﹼﻠﻤﲔ‪ .‬ﻻ ﳝﻜﻨﻜﻢ ﺃﻥ ﺗﺪﺧﻠﻮﺍ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﻫﻜﺬﺍ ﻳﻜﺜﺮ ﺑﺮﱠﻛﻢ ﺣـﲔ ﻬﺗﺘﻤـﻮﺍ‬
‫ﺑﺎﻟﻜﻬﻨﺔ ﻭﺍﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ‪ .‬ﻛﻤﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﰲ ﺍﳌﺰﻣﻮﺭ‪ :‬ﻓﺮﱠﻕ ﻭﺃﻋﻄﻰ ﺍﳌﺴـﺎﻛﲔ ﻭﺑـﺮّﻩ‬
‫ﻳﺪﻭﻡ ﺇﱃ ﺍﻷﺑﺪ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺳﻠﻴﻤﺎﻥ ﻳﻘﻮﻝ ﺑﺎﻟﺮﲪﺔ ﻭﺍﻷﻣﺎﻧﺔ ﻳﻜﻮﻥ ﺍﻟﺘﻄﻬﲑ ﻣﻦ ﺍﳋﻄﺎﻳﺎ ﻭﺃﻳﻀـﹰﺎ‬
‫ﺍﻟﻨﻔﺲ ﺍﻟﻨﻘﻴﺔ ﺗﺒﺎﺭﻙ ‪...‬‬
‫ﻂ ﺍﻟﻜﺎﻫﻦ ِﻣﻤﱠﺎ ﳚﺐ ﻋﻠﻴـﻚ ﺃﻥ‬ ‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺍﻋﻤﻞ ﺃﻧﺖ ﻫﻜﺬﺍ ﻛﻤﺎ ﺃﻣﺮﻙ ﺍﻟﺮﺏ‪ .‬ﻭﺃﻋ ِ‬
‫ﺗﻌﻄﻴﻪ ﻟﻪ ﻭﻫﻮ ﺃﻭﺍﺋﻞ ﺑﻴﺪﺭﻙ ﻭﻣﻌﺼﺮﺗﻚ ﳌﻐﻔﺮﺓ ﺫﻧﻮﺑﻚ‪ .‬ﻭﻫﻮ ﺑﺪﻭﺭﻩ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﳛﺴـﻦ‬
‫ﺗﺪﺑﲑ ﻣﺎ ﻳﺄﺧﺬﻩ‪ .‬ﻷﻧﻪ ﺍﳌﻘﺪﻡ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﻟﻠﱠﻪ ﻟﺘﺪﺑﲑ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻜﻨﺎﺋﺴـﻴﺔ‪ .‬ﻭﻻ ﳚـﺐ ﺃﻥ‬
‫ﲢﺎﺳﺐ ﺍﻷﺳﻘﻒ‪ .‬ﻭﻻ ﺃﻥ ﺗﺴﺄﻝ ﻋﻦ ﺗﺪﺑﲑﻩ ﻛﻴﻒ ﻳﻌﻤﻞ ﺃﻭ ﰲ ﺃﻱ ﺯﻣﺎﻥ‪ .‬ﺃﻭ ِﻟﻤَﻦ ﻳـﺪﻓﻊ‬
‫ﺃﻭ ﰲ ﺃﻱ ﻣﻮﺿﻊ ﻳﺪﻓﻊ ﺃﻭ ﻫﻞ ﳛﺴﻦ ﺍﻟﺘﺪﺑﲑ ﻛﻤﺎ ﳚﺐ ﺃﻭ ﻛﻤﺎ ﻻ ﳚﺐ ﻷ ﱠﻥ ﺍﻟﻠﱠـﻪ ﺍﻟـﺬﻱ‬
‫ﻼ ﻟﻠﻜﻬﻨﻮﺕ ﻭﳍﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻫﻮ ﺍﻟﺬﻱ ﳛﺎﺳﺒﻪ‪.‬‬ ‫ﺳﻠﱠﻢ ﺇﻟﻴﻪ ﻫﺬﺍ ﺍﻟﺘﺪﺑﲑ ﻭﺟﻌﻠﻪ ﺃﻫ ﹰ‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﺗﻜﻮﻥ ﳐﺎﻓﺔ ﺍﻟﻠﱠﻪ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻚ‪ .‬ﻭﺍﺫﻛﺮ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﰲ ﻛﻞ ﺣﲔ‪ .‬ﻟﻜﻲ ﲢﺐ‬
‫ﺍﻟﻠﱠﻪ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﻛﻞ ﻗﻮﺗﻚ‪ .‬ﻭﻻ ﺗﺘﺒﻊ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﻴﺌﺔ ﺍﻟﱵ ﻟﻸﻭﺛﺎﻥ ﺃﻭ ﺷﻴﺌﹰﺎ ﺑﺴﺒﺐ ﺍﻹﳍﺔ ﺍﻟﱵ‬
‫ﻟﻸﻭﺛﺎﻥ‪ .‬ﺃﻭ ﺷﻴﺌﹰﺎ ﺑﺴﺒﺐ ﺍﻹﳍﺔ ﺍﻟﱵ ﻻ ﺃﻧﻔﺲ ﳍﺎ ﻭﻻ ﻧُﻄﻖ ﻭﻻ ﺍﻟﺸﻴﺎﻃﲔ‪ .‬ﺍﻋﺮﻑ ﺧﻠﻴﻘﺔ ﺍﻟﻠﱠﻪ‬
‫ﺍﻟﻜﺜﲑﺓ ﺍﻟﻌﺠﻴﺒﺔ ﺍﻟﱵ ﹸﻃ ﱢﻬﺮَﺕ ﻣﻦ ﺟﻬﺔ ﺍﳌﺴﻴﺢ ﻭﻻ ﺗﺘﺨ ﱠﻞ ﻋﻦ ﺍﻻﻫﺘﻤﺎﻡ ﲞﻠﻘﻴﺘﻪ‪.‬‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﺗﻔﺮﱠﻍ ﻟﻘﺮﺍﺀﺓ ﻧﺎﻣﻮﺱ ﺍﻟﻠﱠﻪ ﻭﺍﺑﻌﺪ ﻋﻨﻚ ﻛﻞ ﺷﻬﻮﺓ ﺭﺩﻳﺌﺔ ﻭﺍﻻﻫﺘﻤـﺎﻡ ﺑﻜـﻞ‬
‫ﺍﻟﻨﺎﺱ ﺍﻟﺴﻮﺀ‪ .‬ﺍﻷﺷﺮﺍﺭ ﻭﻣﺼﺎﺣﺒﺘﻬﻢ‪ .‬ﻭﻛﻞ ﻏﻀﺐ‪ .‬ﺍﻛﺮﻡ ﺃﺑﺎﺀﻙ ﺍﳉﺴﺪﺍﻧﻴﲔ‪ .‬ﻷﻬﻧﻢ ﺳـﺒﺐ‬
‫ﻭﻻﺩﺗﻚ ﻭﺣﺐ ﺃﻗﺮﺑﺎﺀﻙ ﻛﻨﻔﺴﻚ‪ .‬ﺷﺎﺭﻙ ﺍﶈﺘﺎﺟﲔ ﰲ ﻣﺎﻟﻚ‪ .‬ﺍﺑﻌﺪ ﻋـﻦ ﻛـﻞ ﺍﻹﳝـﺎﻥ‬
‫ﺍﻟﻜﺎﺫﺑﺔ‪ .‬ﻭﺍﻷﻗﺴﺎﻡ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﱵ ﻟﻴﺲ ﻟﻚ ﻓﻴﻬﺎ ﺑ ّﺮ ﻣﻦ ﺍﳋﻄﻴﺔ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﻻ ﺗﻘﻒ ﻗﺪﺍﻡ ﺍﻟﻠﱠﻪ ﻭﻳﺪﻙ ﻓﺎﺭﻏﺔ‪ .‬ﺑﻞ ﻗ ﱢﺮﺏ ﺇﻟﻴﻪ ﻧﺬﻭﺭﻙ ﻛﻞ ﺣﲔ ﻋﻠﻰ ﻗـﺪﺭ‬
‫ﻃﺎﻗﺘﻚ‪ .‬ﻭﻻ ﺗﺘﺄﺧﺮ ﻋﻦ ﻛﻨﻴﺴﺔ ﺍﳌﺴﻴﺢ‪ .‬ﺑﻞ ﺑﻜﱢﺮ ﺇﻟﻴﻬﺎ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ .‬ﻭﺍﺣﻀﺮ ﻋﺸﻴﺔ ﺃﻳﻀﹰﺎ‬
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‫ﻓﻴﻬﺎ‪ .‬ﻭﺃﹸﺷﻜﺮ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻣﺎ ﺃﻧﻌﻢ ﺑﻪ ﻋﻠﻴﻚ ﻣﻦ ﺃﺟﻞ ﺣﻴﺎﺗﻚ‪.‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﺛﺎﺑﺮ ﻋﻠﻰ ﺻﻨﻌﺔ ﻳﺪﻳﻚ ﺑﺘﻌﺐ‪ .‬ﻭﺍﺩﻣﻦ ﻋﻠﻴﻬﺎ ﲝﺮﺹ ﻭﻗ ﱢﺪﻡ ﻟﻠﺮﺏ ﻣﺎ ﺗﺼﻞ ﺇﻟﻴﻪ‬
‫ﻗﺪﺭﺗﻚ‪ .‬ﺃﻛﺮﻡ ﺍﻟﺮﺏ ﲟﺎﻟﻚ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻙ ﺇﻳﱠﺎﻩ ﺣﺴﺐ ﻃﺎﻗﺘﻚ‪ .‬ﻭﺍﻟﺬﻱ ﺗﻘﺪﺭ ﻋﻠﻴﻪ ﺃﻟﻘـﻪ ﰲ‬
‫ﺍﻟﺼﻨﺪﻭﻕ ﻭﻟﻮ ﻓﻠﺴﹰﺎ ﻭﺍﺣﺪ‪ ،‬ﺃﻭ ﺍﺛﻨﲔ ﺃﻭ ﺛﻼﺛﺔ ﺃﻭ ﻣﺎ ﺍﺳﺘﻄﻌﺖ‪.‬‬
‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﺷﺎﺭﻙ ﺍﻟﻐﺮﺑﺎﺀ ﰲ ﻣﺎﻟﻚ ﻭﺍﺩﺧﺮ ﻟﻚ ﺍﻟﻐﲎ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴـﻤﻮﺍﺕ ﺣﻴـﺚ‬
‫ﻻ ﺳﻮﺱ ُﻳﻔﹾﺴﺪ ﻭﻻ ﺳﺎﺭﻕ ﻳﺴﺮﻕ‪ .‬ﲢﻔﻆ ﲟﺨﺎﻓﺔ ﺍﻟﻠﱠﻪ‪ .‬ﻻ ﺗﺪﻥ ﺃﺳﻘﻔﹰﺎ ﻭﻻ ﻋﻠﻤﺎﻧﻴﹰﺎ ﻣﺜﻠـﻚ‪.‬‬
‫ﺇﺫﺍ ﺩﻧﺖ ﺃﺧﺎﻙ ﻓﻘﺪ ﺻﻴﱠﺮﺕ ﻧﻔﺴﻚ ﺭﱠﺑﹰﺎ‪ .‬ﻭﻟﻴﺲ ﺃﺣﺪ ﻳﻠﺰﻣﻚ ﻋﻠﻰ ﻫﺬﺍ‪ .‬ﺑﻞ ﺃﻧﺖ ﻭﺣـﺪﻙ‬
‫ﺗﻮﺟﺒﻪ ﻋﻠﻰ ﻧﻔﺴﻚ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﺍﻟﻜﻬﻨﺔ ﻓﻘﻂ ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﻋﻄﻮﺍ ﺍﳊﻜﻢ‪ .‬ﺑﻘﻮﻝ ﺍﻟﺮﺏ ﺇﳍﻜﻢ‪ :‬ﺍﺣﻜﻤﻮﺍ‬
‫ﺑﺎﳊﻖ‪ .‬ﻭﻛﻮﻧﻮﺍ ﳏﺴﻨﲔ ﰲ ﺍﻟﻮﺳﺎﻃﺔ ﺑﻌﺪﻝ‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﻓﺄﻣﺎ ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﻟﺸﻌﺐ ﻓﻠﻢ ﺗﺆﻣﺮﻭﺍ ﺑﻌﻤﻞ ﺫﻟﻚ ﻷﻧﻪ ﻳﻘﻮﻝ ﻟﻠﺨـﺎﺭﺟﲔ‬
‫ﻋﻦ ﺭﺗﺒﺔ ﺍﻟﻜﻬﻨﻮﺕ‪ " :‬ﻻ ﺗﺪﻳﻨﻮﺍ ﻟﺌﻼ ﺗُﺪﺍﻧﻮﺍ "‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﺃﻥ ﳛﻜﻢ ﺑﺎﻟﻌﺪﻝ ﻛﻤﺎ ﻫﻮ ﻣﻜﺘـﻮﺏ ﰲ ﺍﳌﺰﻣـﻮﺭ ﺇﺫ‬
‫ﻳﻘﻮﻝ‪ :‬ﺍﺣﻜﻢ ﺑﺎﳊﻖ ﻳﺎ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻳﻘﻮﻝ‪ :‬ﳌﺎﺫﺍ ﲢﻜﻤﻮﺍ ﺑـﺎﳊﻖ ﻓﻴﻤـﺎ‬
‫ﺑﻴﻨﻜﻢ؟‬

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‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﺃﻥ ﻳﺘﺄﻣﱠﻞ ﻛﻞ ﻗﻮﻝ ﻳُﻘﺎﻝ ﻟﻪ‬
‫ﻭﻳﻨﻈﺮ ﻓﻴﻪ ﺑﺎﳊﻖ ﻭﺍﻟﻌﺪﻝ ﻭﻳُﺪﺑﱢﺮﻩ ﲟﺨﺎﻓﺔ ﺍﻟﻠﱠﻪ ﻭﻻ ﻳﺘﻌﺠﱠﻞ ﻓﻴﻪ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺳﺘﺔ ﻭﺛﻼﺛﲔ ﺑﺎﺑﹰﺎ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻛﻮﻧﻮﺍ ﻓﺎﳘﲔ ﻣﺜﻞ ﺻﻨﺎﻉ ﺍﻟﻔﻀﺔ‪ .‬ﺍﻟﺬﻳﻦ ﻳﺮﺩﻭﻥ ﺍﻟﺴﺒﺎﺋﻚ ﺍﻟﺮﺩﻳﺌﺔ ﻭﻳﻘﺘﻨـﻮﻥ‬
‫ﺍﻟﺴﺒﺎﺋﻚ ﺍﻟﻨﻘﻴﺔ‪ .‬ﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﻳﻔﻌﻞ ﺍﻷﺳﻘﻒ ُﻳﻘ ّﺮﺏ ﺇﻟﻴﻪ ﺃﺧﻴﺎﺭ ﺍﻟﻨﺎﺱ‪ .‬ﻭ َﻣﻦ ﻛـﺎﻥ ﻓﻴـﻪ‬
‫ﺩﻏﻞ ﺃﻭ ﺩﻧﺲ ﻳﻄﺒﺒﻬﻢ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻌﻠﺔ ﻻ ﺷﻔﺎﺀ ﻣﻨﻬﺎ ﻓﻠﻴﺒﻌﺪﻫﻢ ﻋﻨﻪ ﻭﻟﻴﺲ ﺇﺑﻌﺎﺩﹰﺍ ﻛﻠﻴـﹰﺎ‪.‬‬
‫ﻭﻻ ﻳﺒﻘﻲ ﺃﺣﺪﹰﺍ ﻋﻠﻰ ﺗﺪﺑﲑ ﺃﻣﺮﻫﻢ ﺑﻞ ﺑﻨﻔﺴﻪ ﻭﻻ ﻳُﺼﺪﱢﻕ ﻛﻞ ﺃﺣﺪ ﰲ ﺍﻟﺸـﻬﺎﺩﺓ ﻋﻠـﻴﻬﻢ‪.‬‬
‫ﻷ ﱠﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺴﻌﻮﻥ ﺑﺎﻟﻜﺬﺏ ﻋﻠﻰ ﺇﺧﻮﻬﺗﻢ ﺣﺴﺪﹰﺍ ﳍﻢ‪ .‬ﻣﺜﻞ ﺍﻟﺸﻴﺨﻴْﻦ ﺍﻟﻠﺬﻳْﻦ ﺷﻬﺪﺍ‬
‫ﻋﻠﻰ ﺳﻮﺳﻨﺔ ﺑﺎﺑﻞ‪ .‬ﻭﻣﺜﻞ ﺍﳌﺮﺃﺓ ﺍﳌﺼﺮﻳﺔ ﺍﻟﱵ ﻛﺬﺑﺖ ﻋﻠﻰ ﻳﻮﺳﻒ ‪ ...‬ﻓﻜﹸﻦ ﺃﻧﺖ ﺍﻵﻥ ﺃﻳﻬﺎ‬
‫ﺍﻷﺳﻘﻒ ﻃﻮﻳﻞ ﺍﻟﺮﻭﺡ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻛﺮﺟُﻞ ﺍﻟﻠﹼﻪ‪ .‬ﻭﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﻣَﻦ ﻫﻮ ﻫﻜﺬﺍ ﻓﺘـﻬﻠﻚ‬
‫ﺍﻟﻐﲑ ﺧﺎﻃﺊ‪ .‬ﻭﺗﻘﺘﻞ ﺍﻟﺒﺎﺭ ﻓﺎﻷﺏ ﺍﻟﺬﻱ ﻳﺴﺮﻉ ﰲ ﺇﺑﻌﺎﺩ ﺑﻨﻴﻪ ﻭﻳﻘﺒﻞ ﺷﻬﺎﺩﺓ ﻣﺜﻞ ﻫﺆﻻﺀ ﻫـﻮ‬
‫ﺃﺏ ﻟﻠﺸﺮ‪ .‬ﻭﻟﻴﺲ ﻫﻮ ﺃﺑﹰﺎ ﻟﻠﺨﲑ‪ ،‬ﻭﻛﻞ ﻣﻮﺿﻊ ﻓﻴﻪ ﺍﻟﺸﺮ ﻓﺎﻟﻠﱠﻪ ﺑﻌﻴﺪ ﻣﻨﻪ ‪ ...‬ﻷ ﱠﻥ ﺍﻟﺸﺮ ﻣـﻦ‬
‫ﻗﺒﻞ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺴﻌﻰ ﺑﺄﺧﻴﻪ ﻛﺬﺑﹰﺎ ﻓﻬﻮ ﻳﺒﻐﺾ ﺍﳋﲑ ﻭﻻ ﻳـﺪﻉ ﺍﻟﺴـﻼﻣﺔ ﺗـﺘﻢ‪،‬‬
‫ﻭﻻ ﺍﻟﺼﻠﺢ ﻳﺪﻭﻡ ﰲ ﺍﻟﺒﻴﻌﺔ ﺃﺑﺪﺍﹰ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﻓﺖ ﺃﻥ ﻫﺆﻻﺀ ﺍﳉﻬﺎﻝ ِﻣﻤﱠﻦ ﻳﻔﺮﺣﻮﻥ ﺑﺎﻟﺸـﺮﻭﺭ‪.‬‬
‫ﻓﻼ ﺗﺜﻖ ﻬﺑﻢ ﺑﻞ ﲢ ﱠﻔﻆ ﻣﻨﻬﻢ‪ ،‬ﻭﻻ ﺗﻘﺒﻞ ﻗﻮﳍﻢ‪ ،‬ﻭﻻ ﺍﳊﺴﺪ ﻭﺍﻟﻨﻤﻴﻤﺔ ﻭﺍﻟﺴﻌﺎﻳﺔ ِﺑﻤَﻦ ﻻ ﻳﻈﻦ‬
‫ﺑﻪ ﺃﺣﺪ ﺳﻮﺀﹰﺍ ‪ ...‬ﺇﱃ ﺃﻥ ﻳﻮﻗﻌﻮﺍ ﺍﻟﻐﲑ ﺧﺎﻃﺊ‪ .‬ﺃﻧﺖ ﺃﻳﻀﹰﺎ ﺗﺄﻣﱠﻞ ﺣﺎﻝ ﻣَﻦ ﺳﻌﻮﺍ ﺑﻪ‪ .‬ﻭﺍﺳـﻊ‬
‫ﻋﻦ ﻣﺎ ﻗﺮﻓﻮﻩ ﲝﻜﻤﺔ ﻟﺘﻌﻠﻴﻢ ﻣﺎ ﻫﻮ ﻭﻛﻴﻒ ﻫﻮ ‪ ...‬ﻓﺈﺫﺍ ﻭﺟﺪﺕ ﺍﻟﺬﻱ ﻗﺎﻟﻮﻩ ﻓﻴﻪ ﺻﺤﻴﺤﹰﺎ‪.‬‬
‫ﺍﻓﻌﻞ ﻣﻌﻪ ﻛﺘﻌﻠﻴﻢ ﺍﻟﺮﺏ‪ .‬ﻭﺧﺬﻩ ﺃﻧﺖ ﻭﺣﺪﻙ ﻭﻟﻴﺲ ﻣﻌﻚ ﺃﺣﺪ‪ .‬ﻭﺍﺭﺩﻋﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻚ ﻭﺑﻴﻨـﻪ‬
‫ﻟﻴﺘﻮﺏ‪ .‬ﻓﺈﻥ ﱂ ﻳﻘﺒﻞ ﻓﺨﺬ ﻣﻌﻚ ﻭﺍﺣﺪﹰﺍ ﺃﻭ ﺍﺛﻨﲔ ﻭﻋ ّﺮﻓﻪ ﺗﻮﺍﻧﻴﻪ‪ .‬ﻭﺍﺭﺩﻋﻪ ﺑﺒﺸﺎﺷﺔ ﻭﺗﻌﻠﻴﻢ ‪...‬‬
‫ﻑ ﰲ ﻗﻠﺐ ﻣَﻦ ﻫﻮ ﻏﲑ ﻓﻬﻴﻢ‪ .‬ﻓﺈﻥ ﻫﻮ ﻗﺒـﻞ‬ ‫ﻓﺎﳊﻜﻤﺔ ﺗﺴﺘﺮﻳﺢ ﰲ ﻗﻠﻮﺏ ﺍﻟﻔﻬﻤﺎﺀ‪ .‬ﻭﻻ ﺗُﻌﺮ ْ‬
‫ﻛﻼﻣﻜﻢ ﺃﻧﺘﻢ ﺍﻟﺜﻼﺛﺔ ﻓﺎﳋﲑ ﻳﻜﻮﻥ ﻟﻜﻢ ﻭﺇﻥ ﺛﺒﺖ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﺔ‪ .‬ﻓﻘﻮﻟﻮﺍ ﻟﻠﻜﻨﻴﺴـﺔ ﻛـﻲ‬
‫ﺗﺮﺩﻋﻪ‪ .‬ﻓﺈﻥ ﱂ ﻳﻄﻊ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻠﻴﻜﻦ ﻋﻨﺪﻙ ﻛﻮﺛﲏ ﻭﻋﺸﱠﺎﺭ‪ .‬ﻭﻻ ﻳﺸﺎﺭﻛﻚ ﺣـﱴ ﻳﺘـﻮﺏ‬
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‫ﻭﻳﺘﺮﻙ ﻧﻔﺎﻗﻪ ﻛﻠﻪ‪ .‬ﻭﻣَﻦ ﻳﻨﺪﻡ ﻓﻘﺪ ﺟﻌﻞ ﻟﻠﺘﻮﺑﺔ ﻣﻜﺎﻧﹰﺎ ﻛﻤﺎ ﻗﺎﻝ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﻟﻠﱠﻪ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻷﱐ ﺃﻧﺎ ﻣﱴ ﻭﺍﺣ ٌﺪ ﻣﻦ ﺍﻻﺛﲏ ﻋﺸﺮ ﺍﻟﺬﻱ ﺃﺧﺎﻃﺒﻜﻢ ﰲ ﻫـﺬﻩ ﺍﻟﺪﺳـﻘﻮﻟﻴﺔ‪.‬‬
‫ﻭﺻﺮﺕ ﺭﺳﻮ ﹰﻻ ﺑﻌﺪ ﺃﻥ ﻛﻨﺖ ﻋﺸﺎﺭﹰﺍ ﻓﺮﲪﲏ ﺍﻟﻠﱠﻪ ﺑﺎﻷﻣﺎﻧﺔ ‪ ...‬ﻭﳌﺎ ﻧﺪﻣﺖ ﻋﻠـﻰ ﺃﻓﻌـﺎﱄ‬
‫ﺍﻷﻭﱃ‪ .‬ﺍﺳﺘﺤﻘﻘﺖ ﺃﻥ ﺃﻛﻮﻥ ﺭﺳﻮ ﹰﻻ ﻭﻣُﺒﺸﱢﺮﹰﺍ ﺑﺎﻟﻜﻠﻤﺔ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﺯﻛﺎ ﺃﻳﻀﹰﺎ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ﺍﻟﺮﺏ ﳌﱠﺎ ﺻﺮﺥ ﺇﻟﻴﻪ ﺑﺎﻟﺘﻮﺑﺔ‪ .‬ﻫﻮ ﺃﻳﻀﹰﺎ ﻛـﺎﻥ ﻋﺸﱠـﺎﺭﹰﺍ‬
‫ﻭﱂ ﻳﺮﻓﻀﻪ ﻭﻗﺒﻞ ﺗﻮﺑﺘﻪ ‪....‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﺃﻳﻀﹰﺎ ﺍﻷﺟﻨﺎﺩ ﻭﲨﻴﻊ ﺍﻟﻌﺸﱠﺎﺭﻳﻦ ﺍﻟﺬﻳﻦ ﺩﺧﻠﻮﺍ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﻭﲰﻌﻮﺍ ﻛـﻼﻡ‬
‫ﺍﻟﻌﻈﺔ ﻣﻦ ﻳﻮﺣﻨﺎ ﺑﻦ ﺯﻛﺮﻳﺎ ﺍﻟﻨﱯ‪ .‬ﺑﻌﺪ ﻣﻌﻤﻮﺩﻳﺘﻪ ﻭﻭﺻﻴﺘﻪ ﳍﻢ ‪ ....‬ﺃ ﱠﻻ ﻳﺘﻌﺪﻭﺍ ﻣﺎ ﺃﻣﺮﻫﻢ ﺑﻪ‪.‬‬
‫ﻭﻻ ﻳﺒﺘﺪﻋﻮﺍ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﻧﻔﺴﻬﻢ‪ .‬ﻛﺬﻟﻚ ﻻ ﺗﺪﻋﻮﺍ ﺍﻟﻮﺛﻨﻴﲔ ﻳﻴﺄﺳﻮﻥ ﻣﻦ ﺧﻼﺻﻬﻢ‪ .‬ﻓﺈﻥ ﻫـﻢ‬
‫ﺗﺎﺑﻮﺍ ﻭﺭﺟﻌﻮﺍ ﻋﻦ ﺿﻼﳍﻢ‪ .‬ﻳﻜﻮﻧﻮﻥ ﻣﻘﺒﻮﻟﲔ ﻭﺍﻟﺬﻱ ﺃﺧﺮﺝ ﻷﺟﻞ ﺳﻮﺀ ﻓﻌﻠﻪ ﻭﱂ ﻳﺘـﺐ‪.‬‬
‫ﻓﻠﻴﻜﻦ ﻋﻨﺪﻙ ﻣﺜﻞ ﻭﺛﲏ ﻭﻋﺸﺎﺭ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺇﺫﺍ ﻫﻮ ﻧﺪﻡ ﻓﺎﻋﻤﻞ ﻣﻌﻪ ﻣﺜﻠﻤﺎ ُﻳ ْﻌﻤَﻞ ﻣﻊ ﺍﻟﻮﺛﲏ‬
‫ﺇﺫﺍ ﺗﺎﺏ ﻭﻋﺎﺩ ﻋﻦ ﺿﻼﻟﺘﻪ‪ .‬ﺍﺩﺧﻞ ﺑﻪ ﺃﻭ ﹰﻻ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ ﻟﻴﺴﻤﻊ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﻭﻻ ﻳُﺸـﺎﺭﻙ ﺇﱃ‬
‫ﺃﻥ ﻳﻨﺎﻝ ﺧﺎﰎ ﺍﻟﻜﻤﺎﻝ ﻫﻜﺬﺍ ﺗﺄﻣﺮ ﰲ ﻫﺬﺍ ﺍﻵﺧﺮ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﺪﺧﻞ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﻳﺴﻤﻊ ﻛﻼﻡ‬
‫ﺍﻟﻠﱠﻪ ﺣﱴ ﺗَﻈﻬْﺮ ﲦﺎﺭ ﺍﻟﺘﻮﺑﺔ ﻭﻻ ﻳﻬﻠﻚ‪ .‬ﻭﻻ ﺗُﺸﺮﻛﻪ ﰲ ﺍﻟﺼﻼﺓ ﻛﻠﻬﺎ‪ .‬ﺑﻞ ﺇﺫﺍ ﺟـﺎﺀ ﻭﻗـﺖ‬
‫ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻓﻠﻴﺨﺮﺝ ﻟﻜﻴﻤﺎ ﺇﺫﺍ ﺧﺮﺝ ﻳﺘﺄﺳﻒ ﻋﻠﻰ ﻣﺎ ﻓﺮﻁ ﻣﻨﻪ ﻭﻳﺸـﺘﺎﻕ‬
‫ﺇﱃ ﻣﻼﺯﻣﺔ ﺍﻟﺼﻼﺓ ﰲ ﻛﻞ ﺣﲔ ‪ ...‬ﻭﺍﻟﺘﻔﺮﱡﻍ ﻟﻠﺪﱡﻋﺎﺀ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﺰﻭﺭﻭﻧﻪ ﳛﺰﻧﻮﻥ ﻋﻠﻴـﻪ ‪...‬‬
‫ﻭﳛﻈﺮﻭﻥ ﺃﻥ ﻻ ﻳﺴﻘﻄﻮﺍ ﻭﳜﺎﻓﻮﻥ ﺃﻥ ﻳﻨﺎﳍﻢ ﻣﺎ ﻧﺎﻟﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺔ‪ .‬ﻭﻻ ﺗـﺮﻓﺾ ﺃﻳﻬـﺎ‬
‫ﺍﻷﺳﻘﻒ ﻣﻦ ﺳﻘﻂ ﰲ ﺧﻄﻴﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﺍﺛﻨﺘﲔ ﻭﻻ ﲤﻨﻌﻪ ﺃﻥ ﻳﺴﻤﻊ ﻛﻼﻡ ﺍﻟﺮﺏ‪ .‬ﻭﻻ ﲤﻨﻌـﻪ‬
‫ﻣﻦ ﻣﺸﺎﺭﻛﺔ ﺍﻷﻛﻞ ﻣﻌﻚ‪ .‬ﻷﻥ ﺍﻟﺮﺏ ﱂ ﻳﺄﻧﻒ ﻣﻦ ﺍﻷﻛﻞ ﻣﻊ ﺍﻟﻌﺸﺎﺭﻳﻦ ﻭﺍﳋﻄﺎﺓ‪ .‬ﳌﱠﺎ ﺩﻋﺎﻩ‬
‫ﻼ‪ :‬ﻻ ﳛﺘﺎﺝ ﺍﻷﺻـﺤﺎﺀ ﺇﱃ‬ ‫ﺍﻟﻔﺮﻳﺴﻲ ﻭﺃﻋﺎﺏ ﻋﻠﻴﻪ ﺍﻷﻛﻞ ﻣﻊ ﺍﻟﻌﺸﺎﺭﻳﻦ ﻭﺍﳋﻄﺎﺓ‪ .‬ﺃﺟﺎﺑﻪ ﻗﺎﺋ ﹰ‬
‫ﻃﺒﻴﺐ ﺑﻞ ﺍﳌﺮﺿﻰ‪ .‬ﻛﻞ ﺃﻧﺖ ﺃﻳﻀﹰﺎ ﻣﻊ ﺍﻟﺬﻳﻦ ﲣﺮﺟﻬﻢ ﻷﺟﻞ ﺧﻄﻴﺔ ﺻﻨﻌﻮﻫﺎ‪ .‬ﻭﺷـﺎﺭﻛﻬﻢ‬
‫ﰲ ﺍﻷﻛﻞ ﻭﺍﻫﺘﻢ ﲞﻼﺻﻬﻢ ﻭﺳﺎﻋﺪﻫﻢ ﻭﻗﻮّﻫﻢ‪ .‬ﻭﻫﻜﺬﺍ ﺗﻘﻮﱢﻱ ﺍﻷﻳﺪﻱ ﺍﻟﻀﻌﻴﻔﺔ‪ .‬ﻭﺍﻷﺭﺟﻞ‬
‫ﺍﳌﺨﻠﻌﺔ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﳚﺐ ﺃﻥ ﺗﻌﺰﻭﺍ ﺍﳊﺰﺍﱏ ﻭﺗﻮﺍﺳﻮﺍ ﺍﳌﺘﻀﺎﻳﻘﲔ ﻣﻦ ﻛﺜﺮﺓ ﺣـﺰﻬﻧﻢ ﻷ ﱠﻥ ﺿـﻴﱢﻖ‬
‫ﺍﻟﺼﺪﺭ ﺟﺎﻫﻞ ﺟﺪﹰﺍ‪.‬‬
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‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﺇﺫﺍ ﺭﺟﻊ ﻭﺍﺣﺪ ﻭﺃﻇﻬﺮ ﲦﺮﺓ ﺍﻟﺘﻮﺑﺔ ﻓﺎﻗﺒﻠﻮﻩ ﺣﻴﻨﺬﺍﻙ ﰲ ﺍﻟﺼﻼﺓ ﻣﺜﻞ ﺍﻟﻮﻟـﺪ‬
‫ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﻌﻴﺪﹰﺍ ﻣﻦ ﺍﳋﻼﺹ ﻭﻫﻠﻚ‪ .‬ﻭﺑﺪﱠﺩ ﻣﺎﻝ ﺃﺑﻴﻪ ﻣﻊ ﺍﻟﺰﻧﺎﺓ ﻓﺼﺎﺭ ﻳﺮﻋـﻰ ﺍﳋﻨـﺎﺯﻳﺮ‬
‫ﻼ‪:‬‬‫ﻭﻳﺸﺘﻬﻲ ﺃﻥ ﳝﻸ ﺑﻄﻨﻪ ﻣﻦ ﺍﳋﺮﻧﻮﺏ‪ .‬ﻓﻠﻢ ﳛﺼﻞ ﻋﻠﻴﻪ‪ .‬ﻓﻠﻤﱠﺎ ﻧﺪﻡ ﻭﺭﺟﻊ ﺇﱃ ﺃﺑﻴﻪ‪ .‬ﻗـﺎﺋ ﹰ‬
‫ﻳﺎ ﺃﺑﺘﺎﻩ‪ :‬ﻗﺪ ﺃﺧﻄﺄﺕ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺑﲔ ﻳﺪﻳﻚ‪ .‬ﻭﻟﺴﺖ ﻣﺴﺘﺤﻘﹰﺎ ﺃﻥ ﺃﹸﺩﻋﻰ ﻟﻚ ﺍﺑﻨﹰﺎ‪ .‬ﻗﺒﻠﻪ ﺃﺑﻮﻩ‬
‫ﺍﳌﹸﺤﺐ ﻟﺒﻨﻴﻪ ﺑﻔﺮﺡ‪ .‬ﻭﺃﻟﺒﺴﻪ ﺍﳊﹸﻠﺔ ﺍﻟﻌﺘﻴﻘﺔ ﻭﺍﳋﺎﰎ ﻭﺍﳊﺬﺍﺀ‪ .‬ﻭﺫﺑﺢ ﻟﻪ ﺍﻟﻌﺠﻞ ﺍﳌﻌﻠﻮﻑ‪ .‬ﻭﻓﺮﺡ‬
‫ﻣﻊ ﺃﺻﺪﻗﺎﺋﻪ‪ .‬ﻫﻜﺬﺍ ﺇﻓﻌﻞ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ ﻛﻤﺎ ﺗﻌﻤﻞ ﺑﺎﻟﻮﺛﲏ ﻭﺗﻘﺒﻠﻪ ﺑﻌﺪ ﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﻫﻜﺬﺍ‬
‫ﺿﻊ ﻳﺪﻙ ﻋﻠﻴﻪ ﻟﻴﺘﻮﺏ‪ .‬ﻭﺑﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺭﺩﱠﻩ ﺇﱃ ﻣﻮﺿﻌﻪ ﺍﻷﻭﻝ ﻭﻟﻴﻜﻦ ﻭﺿﻊ ﺍﻟﻴـﺪ ﻋﻠﻴـﻪ‬
‫ﻋﻮﺿﹰﺎ ﻋﻦ ﺍﻟﺘﻌﻤﻴﺪ‪ .‬ﻷﻥ ﺑﻮﺿﻊ ﺃﻳﺪﻳﻨﺎ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﻳﻘﺒﻠﻮﻥ ﻧﻌﻤﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ‪....‬‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﺇﺫﺍ ﻗﺎﻝ ﻟﻚ ﻭﺍﺣﺪ ﻣﻦ ﺍﻹﺧﻮﺓ ﺍﻟﺘﺎﺋﺒﲔ ﺍﻟﻄﺎﻫﺮﻳﻦ ﻣﻦ ﺍﳋﻄﻴﺔ‪ .‬ﳌﺎﺫﺍ ﻭﺍﺻﻠﺖ‬
‫ﺍﻟﺬﻱ ﺃﺧﻄﺄ ﻓﻘﹸﻞ ﻟﻪ ﺃﻧﺖ ﻣﻌﻲ ﰲ ﻛﻞ ﺣﲔ ﻭﻛﻞ ﻣﺎ ﱄ ﻓﻬﻮ ﻟﻚ‪ .‬ﻭﺍﻵﻥ ﳚﺐ ﻋﻠﻴﻨـﺎ ﺃﻥ‬
‫ﻧﻔﺮﺡ ﻭﻧُﺴﺮ ﻷﻥ ﺃﺧﺎﻙ ﻫﺬﺍ ﻛﺎﻥ ﻣﻴﺘﹰﺎ ﻓﻌﺎﺵ ﻭﺿﺎ ﹰﻻ ﻓﻮﺟِﺪ‪ .‬ﻟﻴﺲ ﺃﻥ ﺍﻟﻠﱠﻪ ﻳﻘﺒـﻞ ﺍﻟﺘﺎﺋـﺐ‬
‫ﻓﻘﻂ‪ .‬ﺑﻞ ﻭﻳﻌﻴﺪﻩ ﺇﱃ ﺭﺗﺒﺘﻪ ﺍﻷﻭﱃ‪ .‬ﻭﺑﺎﳊﻘﻴﻘﺔ ﺃﻥ ﳍﺬﺍ ﺷﺎﻫﺪﹰﺍ ﺻﺎﺩﻗﹰﺎ ﰲ ﺩﺍﻭﻭﺩ ﺍﻟﻨﱯ ﺍﻟـﺬﻱ‬
‫ﻼ‪ :‬ﺃﻋﻄﲏ‬ ‫ﻣﻦ ﺑﻌﺪ ﺍﳋﻄﻴﺔ‪ .‬ﺍﻟﱵ ﻋﻤﻠﻬﺎ ﻣﻊ ﺃﻭﺭﻳﺎ ﺍﻟﻜﻠﺪﺍﱐ ﻷﺟﻞ ﺯﻭﺟﺘﻪ‪ .‬ﺗﻀﺮﱠﻉ ﺇﱃ ﺍﻟﻠﱠﻪ ﻗﺎﺋ ﹰ‬
‫ﻬﺑﺠﺔ ﺧﻼﺻﻚ ﻭﺑﺮﻭﺣﻚ ﺍﻟﻘﺎﺩﺭ ﺛﺒﱢﺘﲏ ‪ ...‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﺍﺻﺮﻑ ﻭﺟﻬﻚ ﻋـﻦ ﺧﻄﺎﻳـﺎﻱ‪.‬‬
‫ﰲ ﻳﺎ ﺍﻟﻠﱠﻪ‪ .‬ﻭﺭﻭﺣﹰﺎ ﻣﺴﺘﻘﻴﻤﹰﺎ ﺟﺪﱢﺩﻩ ﰲ ﺃﺣﺸﺎﺋﻲ‪.‬‬
‫ﻭﺍﻣﺴﺢ ﲨﻴﻊ ﺳﻴﺌﺎﰐ‪ .‬ﻭﻗﻠﺒﹰﺎ ﻃﺎﻫﺮﹰﺍ ﺍﺧﻠﻘﻪ ﱠ‬
‫ﻭﻻ ﺗﺮﻓﻀﲏ ﻣﻦ ﻗﺪﺍﻡ ﻭﺟﻬﻚ‪ .‬ﻭﻻ ﺗﱰﻉ ﻋﻨﱢﻲ ﺭﻭﺡ ﻗﺪﺳﻚ ﻫﻜﺬﺍ ﺃﻧﺖ ﺃﻳﻀﹰﺎ ﺩﺍﻭ ﺍﳋﻄﺎﺓ‪.‬‬
‫ﻭﺍﻗﺒﻞ ﺍﻟﺘﺎﺋﺒﲔ ﺑﻔﺮﺡ ﻛﻞ ﻣَﻦ ﳜﻄﺊ ﻛﻄﺒﻴﺐ ﺷﻔﻮﻕ ﻣﺸﺎﺭﻙ ﻟﻠﻌﻠﻴﻞ ﺍﺳﺘﻌﻤﻞ ﻟـﻪ ﺃﺩﻭﻳـﺔ‬
‫ﳋﻼﺻﻪ‪ .‬ﻣﻦ ﺑﻌﺪ ﻣﻌﻮﻧﺘﻚ ﻟﻪ ﻻ ﺗﺒﻄﺊ ﻭﻻ ﺗﺘﻜﺊ‪ .‬ﻭﻻ ﲡﻌﻞ ﻋﻠﻴﻪ ﺃﺩﻭﻳﺔ ﺣﺎﺩﺓ‪ .‬ﺑﻞ ﻧﻈﱢـﻒ‬
‫ﺟﺮﺍﺣﺎﺗﻪ ﻭﺿﻤﱢﺪﻫﺎ ﻭﻟﻴﱢﻨﻬﺎ‪ .‬ﻭﺇﺟﻌﻞ ﻋﻠﻴﻪ ﺃﺩﻭﻳﺔ ﺣﻠﻮﺓ‪ .‬ﻭﻗﻮﱢﻩ ﺑﻜﻼﻡ ﺍﻟﻌﻈﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳉﺮﺡ‬
‫ﻋﻤﻴﻘﹰﺎ‪ .‬ﻓﺪﺍﻭﻩ ﺑﺎﻷﺩﻭﻳﺔ ﺍﳌﻨﺒﺘﺔ ﺍﻟﻠﺤﻢ ﺣﱴ ﳝﺘﻠﺊ ﻭﻳﻌﺘﺪﻝ ﻛﺴﺎﺋﺮ ﺍﳉﺴﻢ‪ .‬ﻭﺇﻥ ﺍﻣـﺘﻸ ﻣُـ ّﺪﺓ‬
‫ﻓﻨ ﱢﻈﻔﻪ ﺑﺪﻭﺍﺀ ﻭﻧ ﱢﻈﻒ ﺍ ﹸﳌﺪﱠﺓ‪ .‬ﺍﻟﺬﻱ ﻫﻮ ﻛﻼﻡ ﺍﻟﺘﻮﺑﻴﺦ ﻭﺑﻌﺪﻩ ﺑﻜﻼﻡ ﺍﻟﻌﺰﺍﺀ‪ .‬ﻓﺈﻥ ﻭﺭﻡ ﺍﳉـﺮﺡ‬
‫ﺟﺪﹰﺍ‪ .‬ﻓﺄﻋﺪ ﻟﻪ ﻣﺮﳘﹰﺎ ﺣﺎﺩﹰﺍ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﺨﻮﻳﻒ ﻣﻦ ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻓﺈﻥ ﻫﻮ ﲤـﺎﺩﻯ ﻓـﺄﻛﻮﻩ‬
‫ﻭﺇﻗﻄﻊ ﻣﻨﻪ ﺍﻟﺪﺍﺀ‪ .‬ﻭﺃﻭﺟﺐ ﻋﻠﻴﻪ ﺻﻮﻣﹰﺎ ﻓﺈﺫ ﺻﻨﻌﺖ ﻫﺬﺍ ﻛﻠﻪ‪ .‬ﻭﻋﻤﻠﺖ ﺃﻧﻚ ﻻ ﺗﻘﺪﺭ ﻋﻠﻰ‬
‫ﺩﻭﺍﺀ ﻟﻪ ﻣﻦ ﺭﺃﺳﻪ ﺇﱃ ﺭﺟﻠﻴﻪ‪ .‬ﻭﻻ ﺯﻳﺘﹰﺎ ﻭﻻ ﺭﺑﺎﻃﹰﺎ‪ .‬ﻷﺟﻞ ﺃﻥ ﺍﳉﺮﺡ ﻗﺪ ﺳﺮﻯ ﰲ ﺟﺴـﺪﻩ‬
‫ﻛﻠﻪ‪ .‬ﻭﻋﺪﻣﺖ ﻓﻴﻪ ﺍﻟﺸﻔﺎﺀ ﻭﲨﻴﻊ ﺃﻋﻀﺎﺋﻪ ﻗﺪ ﺃﻧﺘﻨﺖ ﺣﻴﻨﺌﺬ ﺑﻔﺤـﺺ ﺷـﺪﻳﺪ ﻭﺣـﺮﺹ‬
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‫ﻭﻣﺸﻮﺭﺓ ﺃﻃﺒﺎﺀ ﻋﺎﺭﻓﲔ‪ .‬ﺍﻗﻄﻊ ﺍﻟﻌﻀﻮ ﺍﻟﻔﺎﺳﺪ‪ .‬ﻟﻜﻴﻼ ﻳﻔﺴﺪ ﲨﻴﻊ ﺃﻋﻀﺎﺀ ﺍﻟﺒﻴﻌﺔ‪ .‬ﻻ ﺗﻜـﻦ‬
‫ﻣﺴﺮﻋﹰﺎ ﺇﱃ ﺍﻟﻘﻄﻊ‪ .‬ﻭﻻ ﺟﺴﻮﺭﹰﺍ ﻭﻻ ﺗُﺴﺎﺭِﻉ ﺇﱃ ﺍﳌﻨﺸﺎﺭ ﺍﻟﻜﺒﲑ ﺍﻷﺳﻨﺎﻥ‪ .‬ﺑﻞ ﺃﺑﺪﺃ ﲟﺎ ﻳُﻨﻘﱢـﻲ‬
‫ﻭﻳُﻨﻈﱢﻒ ﻭﺃﺧﺮﺝ ﺍﻟﻮﺳﺦ ﺑﻠﹸﻄﻒ‪ .‬ﻟﻜﻴﻤﺎ ﲣﺮﺝ ﺍﻟﻔﺴﺎﺩ ﺍﻟﺬﻱ ﻫﻮ ِﻋﻠﱠـﺔ ﺍﳉـﺮﺡ ﻭﺳـﺒﺐ‬
‫ﺍﻷﻭﺟﺎﻉ‪ .‬ﻟﺘﺨﻒ ﺍﳉﺴﻢ ﻣﻦ ﺍﳌﺮﺽ‪ .‬ﻓﺈﺫﺍ ﺭﺃﻳﺖ ﻭﺍﺣﺪﹰﺍ ﻻ ﻳﺘﻮﺏ‪ .‬ﺑﻞ ﻳﺰﻳﺪ ﻣـﻦ ﺟﻬﻠـﻪ‬
‫ﻭﻛﺜﺮﺓ ﺧﻼﻓﻪ ﻓﺈﻗﻄﻌﻪ ﻣﻦ ﺍﻟﺒﻴﻌﺔ ﻧﻌﻢ ﻭﺇﺣﺰﻥ ﻷﻥ ﻋﻀﻮﹰﺍ ﱂ ﻳﻘﺒﻞ ﺍﻟﻌﻼﺝ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟـﻨﱯ‪:‬‬
‫ﺍﻧﺰﻋﻮﺍ ﺍﻟﺸﺮ ﻣﻦ ﺑﻴﻨﻜﻢ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ :‬ﺍﺟﻌﻠﻮﺍ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻐﲑ ﺷﺮ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﻻ ﺗﺄﺧـﺬ‬
‫ﺑﻮﺟﻪ ﺍﻟﻐﲏ ﰲ ﺍﳊﹸﻜﻢ‪ ،‬ﻭﻻ ﺗﺮﺣﻢ ﺍﻟﻔﻘﲑ‪ .‬ﻷ ﱠﻥ ﺍﳊﻜﻢ ﻟﻴﺲ ﻓﻴﻪ ﺭﲪﺔ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺴﻌﺎﻳﺔ ﻛﺬﺑﹰﺎ‪ .‬ﻭﺍﻟﺬﻱ ﻗﻴﻞ ﻋﻨﻪ ﺑﺎﻃ ﹰ‬
‫ﻼ‪ .‬ﻓﻼ ﺗﻘﺒﻠﻮﺍ ﺃﻧﺘﻢ ﻳﺎ ﺃﺳﺎﻗﻔﺔ‪.‬‬
‫ﻭﻻ ﺧﺪﺍﻣﻜﻢ ﺍﻟﻜﺬﺏ ﻣﺜﻞ ﺍﻟﺼﺪﻕ‪ .‬ﻷﺟﻞ ﺍﳌﺮﺍﻳﺎﺓ ﻟﻠﻨﺎﺱ ﺃﻭ ﺍﻟﺮﺷﻮﺓ ﻣﻨﻬﻢ‪ .‬ﻓﺘﻔﻌﻠـﻮﺍ ﺇﺭﺍﺩﺓ‬
‫ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭﲣﺮﺟﻮﺍ ﺍﻟﺬﻱ ﺳﻌﻰ ﺑﻪ ﻣﻦ ﺍﻟﺒﻴﻌﺔ ﺑﻐﲑ ُﺟﺮْﻡ‪ .‬ﻭﺍﻋﻠﻤﻮﺍ ﺃﻧﻜﻢ ﺗﺴـﺄﻟﻮﻥ ﻋﻨـﻪ ﰲ‬
‫ﻇﻬﻮﺭ ﺍﻟﺮﺏ ‪ ....‬ﻷﻧﻪ ﻣﻜﺘﻮﺏ‪ " :‬ﺃﻥ ﺑﺎﺭﹰﺍ ﻭﻏﲑ ﳐﻄﺊ ﻻ ﺗﻘﺘﻠﻮﳘﺎ "‪ .‬ﻭﺃﻳﻀـﹰﺎ ﻻ ﺗﺄﺧـﺬ‬
‫ﺭﺷﻮﺓ ﻟﺘﻘﺘﻞ ﻧﻔﺴﹰﺎ ﻓﺈ ﱠﻥ ﺍﻟﺮﺷﻮﺓ ﺗﻌﻤﻲ ﻋﻴﻮﻥ ﺍﳊﻜﻤﺎﺀ‪ .‬ﻭﺗُﻔﺴﺪ ﻛﻼﻡ ﺍﻟﻌﺪﻝ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻳُﺰﻛـﻰ‬
‫ﺍﳌﻨﺎﻓﻖ ﻷﺟﻞ ﺍﻟﺮﺷﻮﺓ‪ .‬ﻭﻳﺰﻳﻞ ﻋﺪﻝ ﺍﻟﺒﺎﺭ‪ .‬ﲢﻔﻈﻮﺍ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﺁﺧﺬﻳﻦ ﺑﺎﻟﻮﺟﻮﻩ ﻟﻜﻴﻼ ﳛـﻞ‬
‫ﻋﻠﻴﻜﻢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺍﻟﺮﺏ‪ .‬ﻓﻼ ﲡﻮﺭﻭﺍ ﻋﻠﻰ ﺃﺣﺪ ﰲ ﺍﳊﻜﻢ ﻭﻻ ﺗﻌﺎﻭﻧﻮﺍ ﺍﻟﺸـﺮﻳﺮ‬
‫ﻛﻘﻮﻝ ﺍﻟﺮﺏ ‪ ..‬ﺍﻟﻮﻳﻞ ِﻟﻤَﻦ ﻳﻘﻮﻝ ﺃﻥ ﺍﻟﺸﺮﻳﺮ ﺻﺎﱀ‪ .‬ﻭﺍﻟﺼﺎﱀ ﺷﺮﻳﺮ‪ .‬ﻭﺍﳌﺮ ﺣﻠﻮ ﻭﺍﳊﻠﻮ ﻣﺮ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﻈﻠﻤﺔ ﻧﻮﺭﹰﺍ ﻭﺍﻟﻨﻮﺭ ﻇﻼﻣﹰﺎ‪ .‬ﻓﺈﻥ ﺃﻭﺟﺒﺘﻢ ﺍﻟﻘﻀﻴﺔ ﻋﻠﻰ ﺃﺣﺪ ﺑﻈﻠﻢ ﻓـﺈﻋﻠﻤﻮﺍ ﺃﻥ‬
‫ﺍﻟﻠﻌﻨﺔ ﲣﺮﺝ ﻣﻦ ﺃﻓﻮﺍﻫﻬﻢ ﻋﻠﻰ ﻧﻔﻮﺳﻜﻢ ‪ ..‬ﻛﻘﻮﻝ ﺍﻟﺮﺏ‪ :‬ﺇﻥ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﲢﻜﻤـﻮﻥ ﺑـﻪ‬
‫ﳛﻜﻢ ﺑﻪ ﻋﻠﻴﻜﻢ "‪ .‬ﻭﻛﻤﺎ ﺗﺪﻳﻨﻮﻥ ﺗﻠﻘﻮﻥ ﰲ ﺍﻟﺪﻳﻨﻮﻧﺔ‪ .‬ﻭﺇﻥ ﺃﻧﺘﻢ ﺣﻜﻤﺘﻢ ﺑﻼ ﺭﻳﺎﺀ ﻋـﺮﻓﺘﻢ‬
‫ﻼ ﻭﺗﻈﻬﺮﻩ ﻛﺬﱠﺍﺑﹰﺎ ﺳﺎﻋﻴﹰﺎ ﻗﺘﻮ ﹰﻻ ﻣﻔﺘﻨﹰﺎ ﺷﺮﻳﺮﹰﺍ ﰲ ﻣﻘﺎﻭﻣﺘﻪ‪ .‬ﺳـﺮﻳﻊ‬
‫ﻛﺬﺏ ﺍﻟﺴﺎﻋﻲ ﲝﺎﺟﺔ ﺑﺎﻃ ﹰ‬
‫ﺍﻟﺴﻘﻮﻁ ﰲ ﺍﻟﻜﻼﻡ ﻭﰲ ﻟﺴﺎﻧﻪ ﻓﺦ ﻭﻋﺜﺮﺓ‪ .‬ﻬﺑﺬﺍ ﳚﺐ ﺃﻥ ﺗﺪﻳﻨﻪ ﺑﺈﻋﻼﻥ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﺗﻌـﺮﻑ‬
‫ﻛﺬﺑﻪ‪ .‬ﻭﺗﺴﻠﻤﻪ ﻟﻠﺴﻴﻒ ﻭﺍﻟﻨﺎﺭ ﻭﺗﻌﻤﻞ ﺑﻪ ﻛﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻤﻞ ﺑﺼﺎﺣﺒﻪ ﻷﻧﻪ ﺃﺭﺍﺩ ﻗﺘﻠﻪ ﺣـﲔ‬
‫ﻗﺴﱠﻰ ﻗﻠﺐ ﺍﳊﺎﻛﻢ ﺑﺴﻮﺀ ﻛﻼﻡ ﻓﻴﻪ‪ .‬ﻷﻧﻪ ﻣﻜﺘﻮﺏ ﰲ ﺍﻟﻨﺎﻣﻮﺱ‪ :‬ﻣَﻦ ﺃﺭﺍﻕ ﺩﻡ ﺇﻧﺴﺎﻥ ﻳُـﺮﺍﻕ‬
‫ﻼ‪ .‬ﻭﺇﺟﻌﻞ ﺍﻟﺴﺎﻋﻲ ﻣﻌﺮﻭﻓـﹰﺎ ﰲ ﻭﺳـﻂ‬ ‫ﺩﻣﻪ‪ .‬ﻭﻗﺎﻝ ﺗﱪﺃ ﻣﻦ ﺩﻡ ﺍﻟﺼﺪﻳﻖ ﺍﻟﺬﻱ ﺃﻫﺮﻕ ﺑﺎﻃ ﹰ‬
‫ﺍﳉﻤﺎﻋﺔ ﻛﻤَﻦ ﻗﺘﻞ ﺃﺧﺎﻩ ﺑﻌﺪ ﺣﲔ ﺇﻥ ﻗﺎﻝ ﺃﻧﻪ ﺗﺎﺋﺐ‪ .‬ﻓﺄﻭﺟﺐ ﻋﻠﻴﻪ ﺻﻮﻣﹰﺎ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺿﻊ‬
‫ﺍﻟﻴﺪ ﻋﻠﻴﻪ ﻭﺍﻗﺒﻠﻪ ﺑﻌﺪ ﺃﻥ ﺗُﺸﺘﺮﻁ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﻹﻗﺎﻣﺔ ﺍﻟﻔﱳ ﺩﻓﻌﺔ ﺃﺧﺮﻯ‪ .‬ﻓﺈﻥ ﻫﻮ ﻋـﺎﺩ‬
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‫ﺑﻌﺪ ﻗﺒﻮﻟﻚ ﻟﻪ‪ .‬ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻭ ﹰﻻ ﻭﱂ ﻳﻜﻒ ﻋﻦ ﺍﻟﺸﺮ ﻭﺗﻌﻴﲑ ﺍﻹﺧﻮﺓ ﻭﳐﺎﺻـﻤﺘﻬﻢ‪.‬‬
‫ﻓﺄﺧﺮﺟﻪ ﻛﻔﺎﻋﻞ ﺷﺮ‪ .‬ﻟﺌﻼ ﻳﺪﻧﺲ ﺑﻴﻌﺔ ﺍﻟﻠﱠﻪ ﻷﻥ ﻣﺜﻞ ﻫﺬﺍ ﻳﻘﻴﻢ ﺍﻟﻔﱳ ﰲ ﺍﳌﺪﻥ‪ .‬ﻓﺈﻥ ﺃﻋﺪﺗـﻪ‬
‫ﺇﱃ ﺍﻟﺒﻴﻌﺔ ﻓﺪﺧﻮﻟﻪ ﺑﺎﻃﻞ ﻭﻫﻮ ﻣﻨﺠﺲ ﺑﻴﻌﺔ ﺍﻟﻠﱠﻪ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻮﻟﻮﺩ ﺇﺫﺍ ﻭﻟﺪ ﻟﻪ ﻋﻀﻮ ﺯﺍﺋﺪ ﰲ‬
‫ﺟﺴﻤﻪ‪ .‬ﻣﺜﻞ ﺇﺻﺒﻊ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻓﻠﻴُﻘﻄﻊ ﻷﺟﻠﻪ‪ .‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻌﻀﻮ ﺍﻟﺰﺍﺋـﺪ ﻳُﻘﻄﹶـﻊ ﻷﺟـﻞ‬
‫ﺍﻟﻌﻴﺐ‪ .....‬ﻓﻜﻴﻒ ﺃﻧﺘﻢ ﻳﺎ ﺭﻋﺎﺓ ﺍﻟﺒﻴﻌﺔ‪ .‬ﺍﻟﱵ ﻫﻰ ﺟﺴﺪ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺍﻟﺼﺤﻴﺢ ﻭﺃﻋﻀـﺎﺅﻩ‬
‫ﺍ ﹸﳌﻜ ﱠﺮﻣﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﺑﺎﻟﻠﱠﻪ ﲟﺨﺎﻓﺔ ﺍﻟﺮﺏ ﻭﳏﺒﺘﻪ‪ .‬ﺇﺫﺍ ﻭﺟﺪﰎ ﰲ ﺍﻟﺒﻴﻌﺔ ﻋﻀﻮﹰﺍ ﺯﺍﺋـﺪﹰﺍ‪.‬‬
‫ﺑﻘﺼﺪ ﻓﻌﻞ ﺍﻟﺸﺮ‪ .‬ﻭﻳﻘﻴﻢ ﺍﻟﻔﱳ ﻭﺍﳋﺼﻮﻣﺎﺕ ﻭﺍﻟﻮﻗﻴﻌﺔ‪ .‬ﻭﺍﳊﻴﻞ ﻭﺍﳌﻜﺮ ﻭﺍﻟﻄﻴﺎﺷـﺔ‪ .‬ﻭﻗﻠـﺔ‬
‫ﺍﻟﺮﺿﺎ ﻛﺄﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﺃﻗﺎﻣﻪ ﻟﻴﻔﺴﺪ ﺑﻴﻌﺔ ﺍﻟﺮﺏ ﺑﻔﻌﻠﻪ ﻭﻗﻠﺔ ﺛﺒﺎﺗﻪ ﻭﻋﺠﺰﻩ ﻓﺘﺨﺮﺟﻮﻧﻪ‬
‫ﻭﺗﺒﻌﺪﻭﻩ‪ .‬ﻭﺇﺫﺍ ﺃﺧﺮﺟﺘﻪ ﻣﻦ ﺍﻟﺒﻴﻌﺔ ﺛﺎﻧﻴﺔ ﻭﺃﻓﺮﺯﺗﻪ ﻣﻦ ﲨﺎﻋﺔ ﺍﻟﺮﺏ ﺣﻴﻨﺌﺬ ﳛﺴﻦ ﺗﺮﺗﻴﺐ ﺍﻟﺒﻴﻌﺔ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﻭﻝ ‪ ..‬ﺣﲔ ﻛﺎﻥ ﻓﻴﻬﺎ ﺍﻟﻌﻀﻮ ﺍﻟﺴﻤﺞ‪ .‬ﻭﻳﺰﻭﻝ ﻋﻨﻬﺎ ﺍﻟﺘﺠـﺪﻳﻒ ﻭﺍﳌﺨـﺎﻟﻔﲔ‬
‫ﺍﻟﺒﺎﻏﻀﲔ ﻟﻠﺨﲑ ﺍﳌﹸﺤﺒﱢﲔ ﻟﻠﺒﺎﻃﻞ ﻭﺍﺠﻤﻟﺪ ﺍﻟﻔﺎﺭﻍ‪ .‬ﺍﳌﹸﻀﻠﱢﲔ ﺍﻟﺬﻳﻦ ﻳﻈﻨﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺃﻬﻧﻢ ﺣﻜﻤﺎﺀ‬
‫ﻭﻫﻢ ﻣﺴﺘﻌﺪﻭﻥ ﻟﺘﺒﺪﻳﺪ ﺧﺮﺍﻑ ﺍﳌﺴﻴﺢ‪ .‬ﺍﺳﺮﻉ ﺃﻧﺖ ﻳﺎ ﺃﺳﻘﻒ ﻣﻊ ﺷﻌﺒﻚ ‪ ..‬ﻭﻧﺎﺩﻭﺍ ﺑﻘﻮﻝ‬
‫ﺍﳊﻖ‪ .‬ﻷ ﱠﻥ ﺍﻟﺮﺏ ﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺳﻠﻜﺘﻢ ﺑﺈﻋﻮﺟﺎﺝ ﻓﺈﱐ ﺃﺳﲑ ﺑﻴﻨﻜﻢ ﺑﺈﻋﻮﺟﺎﺝ ﻭﺃﻳﻀـﹰﺎ ﻳﻘـﻮﻝ‬
‫ﺩﺍﻭﻭﺩ ﺍﳌﺮﺗﱢﻞ‪ :‬ﻣﻊ ﺍﻟﺒﺎﺭ ﺗﻜﻮﻥ ﺑﺎﺭﹰﺍ‪ .‬ﻭﻣﻊ ﺍﻟﺰﻛﻲ ﺗﻜﻮﻥ ﺯﻛﻴﹰﺎ ﻭﻣﻊ ﺍﳌﻌﻮﱠﺝ ﺗﻜﻮﻥ ﻣﻌﻮﱠﺟﹰﺎ ‪...‬‬
‫ﻓﺎﺳﻠﻜﻮﺍ ﻃﺮﻕ ﺍﻟﺼﻼﺡ ﻟﺘﺴﺘﺤﻘﻮﺍ ﺍﻟﺮﺿﺎ ﻣﻦ ﺍﻟﻠﱠﻪ ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻣﻘﺎﻭﻣﲔ ﻟﻪ‪.‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﻛﻮﻧﻮﺍ ﻳﺎ ﺃﺳﺎﻗﻔﺔ ﻣﻊ ﺑﻌﻀﻜﻢ ﺑﻌﻀﹰﺎ ﺑﻘﻠﺐ ﻭﺍﺣﺪ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻟﺼﻠﺢ ﺑﻴـﻨﻜﻢ‬
‫ﺩﺍﺋﻤﹰﺎ ﻭﻛﻮﻧﻮﺍ ﻣﺸﺘﺮﻛﲔ ﰲ ﺍﻷﻭﺟﺎﻉ ﻣُﺤﺒﲔ ﻟﻺﺧﻮﺓ‪ .‬ﻭﺭﺍﻋﻮﺍ ﺍﻟﺸﻌﺐ ﺑﺎﺗﻔﺎﻕ ﻭﺇﺧﻼﺹ‪.‬‬
‫ﻭﻋﻠﱢﻤﻮﻫﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺑﺈﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ ﻟﺌﻼ ﻳﻜﻮﻥ ﻓﻴﻜﻢ ﺍﻓﺘﺮﺍﻕ‪ .‬ﺑﻞ ﻳﻜﻮﻧﻮﻥ ﺭﻭﺣﹰﺎ ﻭﺍﺣـﺪﹰﺍ‬
‫ﻭﺭﺃﻳﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻛﻤﺎ ﺃﻭﺻﺎﻧﺎ ﺍﻟﺮﺏ‪.‬‬
‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﻭﻟﻴُﻌﺮﱢﻑ ﺍﻟﺸﻤﺎﺱ ﺍﻷﺳﻘﻒ ﺑﻜﻞ ﻣﺎ ﻳﻌﻤﻞ ﻛﻤﺎ ﺃﻥ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﱂ ﻳﻌﻤﻞ‬
‫ﺷﻴﺌﹰﺎ ﺑﻐﲑ ﺇﺭﺍﺩﺓ ﺃﺑﻴﻪ‪ .‬ﻷﻬﻧﺎ ﺇﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ ﻟﻶﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ‪ ....‬ﻓﺈﻥ ﺃﺫﻥ ﻟـﻪ‬
‫ﺍﻷﺳﻘﻒ‪ .‬ﻓﻠﻴُﺪﺑﱢﺮ ﻣﺎ ﻳﺴﺘﻄﻴﻊ ﺗﺪﺑﲑﻩ‪ .‬ﻭﻳﻌﺮﺽ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻜﺒﺎﺭ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﻟﻴُﺪﺑﱢﺮﻫﺎ ﻫـﻮ‬
‫ﺑﺮﺃﻳﻪ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﻟﻴﻜﻦ ﺍﻟﺸﻤﺎﺱ ﻟﻸﺳﻘﻒ ﺃﹸﺫﻧﹰﺎ ﻭﻋﻴﻨﹰﺎ ﻭﻓﻤﹰﺎ‪ .‬ﻭﻳﻜﻮﻥ ﻣﻌﻪ ﺑﻘﻠﺐ ﻭﺍﺣﺪ‬
‫ﻭﻧﻔﺲ ﻭﺍﺣﺪﺓ ﺣﱴ ﻻ ﻳﻬﺘﻢ ﺍﻷﺳﻘﻒ ﺇ ﱠﻻ ﺑﺎﻷﻣﻮﺭ ﺍﻟﻜﺒﺎﺭ‪ .‬ﻭﻛﻤﺎ ﺃﺷﺎﺭ ﻳﺜﺮﻭﻥ ﲪﻮ ﻣﻮﺳـﻰ‬
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‫ﻋﻠﻰ ﻣﻮﺳﻰ ﻓﻘﺒﻞ ﺇﻟﻴﻪ ﻣﺸﻮﺭﺗﻪ‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﻟﻴﺴﺖ ﻫﻰ ﻛﺮﺍﻣﺔ ﺣﺴﻨﺔ ﻟﻠﻨﺼﺮﺍﱐ ﺃﻥ ﳛﺎﻛﻢ ﻷﺟﻞ ﺷﻲﺀ‪ .‬ﻣﻦ ﻋﺮﺽ‬
‫ﺍﻟﺪﻧﻴﺎ ﺍﻟﺒﺘﺔ‪ .‬ﻓﺈﻥ ﺍﺑﺘﻠﻰ ﺃﺣﺪ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ‪ .‬ﻣﻦ ﻓﻌﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻭﲡﺮﺑﺘﻪ ﻓﻠﻴُﺴﺮﻉ ﻭﳛﻞ ﺫﻟﻚ‬
‫ﺑﺴﺮﻋﺔ ‪ ...‬ﻭﻟﻮ ﺃﻧﻪ ﳜﺴﺮ ﺷﻴﺌﹰﺎ ﻳﺴﲑﹰﺍ ﻭﻻ ﳝﻀﻲ ﺇﱃ ﻗﺎﺿـﻲ ﺍﻷﻣـﻢ‪ .‬ﻭﻻ ﺇﱃ ﺍﻟﺮﺅﺳـﺎﺀ‬
‫ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻟﻴﺤﻜﻤﻮﺍ ﰲ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺭﻫﻢ‪ .‬ﻷﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻌﺪ ﺍﻟﻔﺨﺎﺥ ﻟﻌﺒﻴﺪ ﺍﻟﻠﱠﻪ‪ .‬ﻣﻦ ﺟﻬﺔ‬
‫ﺑﻌﻀﻬﻢ ﺑﻌﺾ ﻭﻳﻠﺰﻣﻬﻢ ﺍﻟﻌﻴﺐ‪ .‬ﺣﱴ ﻛﺄﻬﻧﻢ ﻟﻴﺲ ﻓﻴﻬﻢ ﺣﻜﻴﻢ ﻭﺍﺣﺪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﻀـﺮ‬
‫ﺑﻴﻨﻬﻢ‪ .‬ﻭﻳﻌﺮﻑ ﺣﻖ ﻛﻞ ﻭﺍﺣﺪ‪ .‬ﻭﻳُﺨﻠﱢﺼﻪ ﻣﻦ ﺻﺎﺣﺒﻪ ﻟﻴﺰﻭﻝ ﺍﻟﺴﺠﺲ ‪...‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﻻ ﺗﺪﻋﻮﺍ ﺍﻷﻣﻢ ﺃﻳﻀﹰﺎ ﻳﻌﻠﻤﻮﺍ ﺑﺸﻲﺀ ﻣﻦ ﺍﳋﻠﻒ ﺍﻟﺬﻱ ﳚﺮﻱ ﺑﻴﻨﻜﻢ‪.‬‬
‫ﻭﻻ ﺗﻘﺒﻠﻮﺍ ﺷﻬﺎﺩﺓ ﻏﲑ ﻣﺆﻣﻦ‪ .‬ﻭﻻ ﲡﻌﻠﻮﺍ ﳍﻢ ﻋﻠﻴﻜﻢ ﺣﻘﹰﺎ ﻭﺍﺟﺒﹰﺎ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ :‬ﺇﻋﻄﻮﺍ ﻣﺎ ﻟﻠﻤﻠﻚ ﻟﻠﻤﻠﻚ ﻭﻣﺎ ﻟﻠﱠﻪ ﻟﻠﱠﻪ ‪ ....‬ﺃﻱ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻴﻜﻢ ﺟﺰﻳﺔ‬
‫ﺃﻭ ﺧﺮﺍﺝ ﻓﻘﻮﻣﻮﺍ ﻬﺑﻤﺎ ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﺮﺏ‪ .‬ﳌﱠﺎ ﺩﻓﻊ ﺍﻟﺪﺭﳘﲔ ﻭﲣﻠﱠﺺ ﻣﻦ ﺍﳌﻄﺎﻟﺒﺔ‪.‬‬
‫ﻼ‪ .‬ﻭﺗُﺴﺮﻉ ﺑﺄﻥ ﺗﺼﺎﱀ ﻛـﻞ ﺃﺣـﺪ‪.‬‬ ‫ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ :‬ﺍﳉﻴﺪ ﻟﻚ ﺃﻥ ﲣﺴﺮ ﺷﻴﺌﹰﺎ ﻗﻠﻴ ﹰ‬
‫ﻟﻴﺲ ﺇﺧﻮﺗﻚ ﻓﻘﻂ ﺑﻞ ﻭﲨﻴﻊ ﺍﻷﻣﻢ ﻷﻧﻚ ﺇﺫﺍ ﺧﺴﺮﺕ ﻣﺎﻝ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻓﻠﺴﺖ ﲣﺴﺮ ﺷـﻴﺌﹰﺎ‬
‫ﻋﻨﺪ ﺍﻟﻠﱠﻪ‪.‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﺧﺎﺩﻣﹰﺎ ﻟﻠﱠﻪ ﺗﻌﻴﺶ ﺑﻮﺻﺎﻳﺎ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻓﺈﻧﻪ ﳚﺐ ﻋﻠﻴﻚ‬
‫ﻳﺎ ﻣُﺪﺑﱢﺮ ﺍﻟﺸﻌﺐ ﺇﺫﺍ ﻭﻗﻊ ﺧﻼﻑ ﺑﲔ ﺍﻹﺧﻮﺓ ﻭﺗﺮﺟﻮ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺃﻥ ﺗﻌﻠﻢ ﺃﻥ ﻫـﺬﺍ‬
‫ﺍﻟﻔﻌﻞ ﻟﻴﺲ ﻫﻮ ﻓﻌﻞ ﺍﻹﺧﻮﺓ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺮﺏ ﺑﻞ ﻫﻮ ﻓﻌﻞ ﺍﻷﻋﺪﺍﺀ ﺍﻟﺬﻳﻦ ﻳُﻘﺎﺗـﻞ ﺑﻌﻀـﻬﻢ‬
‫ﺑﻌﻀﹰﺎ‪.‬‬
‫ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪ :‬ﺇﺫﺍ ﻭﺟﺪﰎ ﺃﻳﻀﹰﺎ ﺇﻧﺴﺎﻧﹰﺎ ﻭﺩﻳﻌﹰﺎ ﻓﻬﻴﻤﹰﺎ ﺑﺎﺷﹰﺎ ﺭﺅﻭﻓﹰﺎ ﻭﻟﺪ ﻟﻠﻨﻮﺭ ﻭﺁﺧـﺮ‬
‫ﻗﺎﺳﻴﹰﺎ ﺳﻲﺀ ﺍﳋﻠﻖ‪ .‬ﻣُﺤﱠﺒﹰﺎ ﻟﻠﻨﺼﻴﺐ ﺍﻷﻛﱪ‪ .‬ﻓﺎﻧﺘﻬﺮﻭﺍ ﺍﻟﻈﺎﱂ ﻭﺃﺧﺮﺟﻮﻩ ﻭﺍﺣﻜﻤـﻮﺍ ﻋﻠﻴـﻪ‬
‫ﻛﺒﺎﻏﺾ ﺃﺧﻴﻪ ‪ ...‬ﻭﺇﺫﺍ ﻧﺪﻡ ﻭﺗﺎﺏ ﻓﺈﻗﺒﻠﻮﻩ‪ .‬ﻭﺇﺫﺍ ﺃﻧﺘﻢ ﻧﻠﺘﻢ ﻫﺬﺍ ﻭﺃﺩﺑـﺘﻢ ﻏـﲑ ﺍﳌﺘـﺄﺩﺑﲔ‪.‬‬
‫ﺧﻒ ﻋﻨﻜﻢ ﺍﳊﻜﻢ ﻭﺍﺿﻤﺤﻠﱠﺖ ﺍﳌﻨﺎﺯﻋﺎﺕ‪ .‬ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﺴﻘﻄﻮﺍ ﺍﻟﺸﺮ ﻓﻴﻤﺎ ﺑﻴـﻨﻜﻢ‪.‬‬
‫ﻭﺗﻐﻔﺮﻭﺍ ﺳﺮﻳﻌﹰﺎ ﺧﻄﺎﻳﺎ ﺇﺧﻮﺗﻜﻢ‪.‬‬
‫ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‪ :‬ﻻ ﻧﻘﻮﻝ ﻫﺬﺍ ﻟﻠﺤﻜﺎﻡ ﻓﻘﻂ‪ .‬ﺑﻞ ﻟﻠﺬﻳﻦ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺇﺧـﻮﻬﺗﻢ ﻭﺟـﺪ‬
‫ﱄ ﺃﺧﻲ‬
‫ﻟﻴﻐﻔﺮﻭﺍ ﻟﺒﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﻛﻤﺎ ﺃﻣﺮﱐ ﺍﻟﺮﺏ ﺃﻧﺎ ﺑﻄﺮﺱ ﻓﻠﻤﱠﺎ ﺳﺄﻟﺘﻪ ﻭﻗﻠﺖ ﻟﻪ ﺇﺫﺍ ﺃﺧﻄﺄ ﺇ ﱠ‬
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‫ﻼ‪ :‬ﻟﺴﺖ ﺃﻗﻮﻝ ﻟﻚ ﺳﺒﻌﺔ ﰲ ﺳﺒﻌﲔ‬ ‫ﺃﻏﻔﺮ ﻟﻪ ﻛﻢ ﻣﺮﱠﺓ؟ ﺇﱃ ﺳﺒﻊ ﻣﺮﺍﺕ؟ ﻓﺄﺟﺎﺏ ﺍﻟﺮﺏ ﻗﺎﺋ ﹰ‬
‫ﻣﺮﱠﺓ‪ .‬ﻳﺮﻳﺪ ﻬﺑﺬﺍ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺑﲔ ﺗﻠﻤﻴﺬﻩ ﻭﺑﲔ ﺃﺧﻴﻪ ﻭﺟﺪ ﺍﻟﺒﺘﺔ ‪ ...‬ﻭﻻ ﻏﻀﺐ ﻭﻻ ﺑﻐﻀـﺔ‬
‫ﻭﻻ ﻣﺎ ﻫﻮ ﺭﺩﻱﺀ‪ .‬ﻓﺎﲨﻌﻮﺍ ﺑﲔ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻀﺎﻳﺎ ﻭﺍﳌﺘﻌﺎﺩﻳﻦ ﻭﺃﺻﻠﺤﻮﺍ ﺑﻴﻨـﻬﻢ ﻟﻴﺼـﲑﻭﺍ‬
‫ﻣﺘﻔﻘﲔ‪ .‬ﻓﺎﻟﺮﺏ ﻳﻘﻮﻝ ﻃﻮﰉ ﻟﺼﺎﱐ ﺍﻟﺴﻼﻡ ﻓﺈﻬﻧﻢ ﺃﺑﻨﺎﺀ ﺍﻟﻠﱠﻪ ﻳﺪﻋﻮﻥ‪.‬‬
‫ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ :‬ﻳﻜﻮﻥ ﺇﺟﺘﻤﺎﻋﻜﻢ ﺠﻤﻟﻠﺲ ﺍﳊﻜﻢ ﻳﻮﻡ ﺍﻻﺛﻨﲔ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﲦﺔ ﺧﺼﻮﻣﺔ‬
‫ﻓﺄﻓﺼﻠﻮﺍ ﻓﻴﻬﺎ ﻭﺗﻜﻮﻧﻮﻥ ﻣﺘﻔﺮﻏﲔ ﻟﺬﻟﻚ ﻃﻮﺍﻝ ﺍﳉﻤﻌﺔ‪ .‬ﺇﱃ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻟﺘﻨﻘﻀﻲ ﺍﳋﺼـﻮﻣﺔ‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻷﺣﺪ ﺍﳌﻘﺪﺱ ‪ ...‬ﺗﻜﻮﻧﻮﻥ ﻗﺪ ﺃﺻﻠﺤﺘﻢ ﺑﲔ ﺍﳌﺘﺨﺎﺻﻤﲔ‪ .‬ﻭﻟﻴﺤﻀﺮ ﻣﻌﻜﻢ ﻳﺎ‬
‫ﺃﺳﺎﻗﻔﺔ ﺍﻟﻘﺴﻮﺱ ﻭﺍﻟﺸﻤﺎﻣﺴﺔ ﰲ ﳎﻠﺲ ﺍﳊﹸﻜﻢ‪ .‬ﻭﺃﺣﻜﻤﻮﺍ ﺑﻼ ﺭﻳﺎﺀ ﺑﻞ ﺑﻌﺪﻝ ﻛﺄﹸﻧﺎﺱ ﺍﻟﻠﱠﻪ‪.‬‬
‫ﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻭﺇﺫﺍ ﺣﻀﺮ ﻋﻨﺪﻛﻢ ﺍﳋﺼﻮﻡ‪ .‬ﻓﻠﻴﻘﻒ ﺍﻟﻔﺮﻳﻘﺎﻥ ﺃﻣﺎﻣﻜﻢ ﰲ ﻭﺳﻂ ﳎﻠﺲ‬
‫ﺍﳊﹸﻜﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﺎﻣﻮﺱ‪ .‬ﻓﺈﺫﺍ ﲰﻌﺘﻢ ﺧﺼﻮﻣﺘﻬﻢ ﻓـﺄﺣﻜﻤﻮﺍ ﺑﻴﻨـﻬﻢ ﺑـﺎﳊﻖ ﻭﺍﻟﻌـﺪﻝ‪.‬‬
‫ﻭﺍﺣﺮﺻﻮﺍ ﺃﻥ ﺗﺼﻠﺤﻮﺍ ﺑﻴﻨﻬﻢ ﻗﺒﻞ ﺃﻥ ﻳﻘﻀﻲ ﺍﻷﺳﻘﻒ‪ .‬ﻭﻳﻌﻠﻦ ﺣﻜﻤﻪ ﻋﻠﻰ ﻣَـﻦ ﺃﺧﻄـﺄ‬
‫ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﻟﻠﱠﻪ ﻫﻮ ﺣﺎﺿﺮ ﻣﻌﻜﻢ‪ .‬ﰲ ﻣﻮﺿﻊ ﺍﳊﹸﻜﻢ ﻳﻨﻈﺮ ﻣﺎ ﲢﻜﻤـﻮﻥ‬
‫ﺑﻪ ﻭﻳﺴﻤﻊ ﻣﺎ ﺗﻘﻮﻟﻮﻧﻪ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺇﺫﺍ ﺳُ ِﻌ َﻲ ﺑﻮﺍﺣﺪ ﺇﻟﻴﻜﻢ ﺃﻧﻪ ﻳُﺠﺪﱢﻑ ﻋﻠﻰ ﺍﺳﻢ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻻ ﻳﺴﻠﻚ‬
‫ﰲ ﻭﺻﻴﺘﻪ‪ .‬ﻓﺎﲰﻌﻮﺍ ﻛﻼﻡ ﺍﻟﺴﺎﻋﻲ ﻭﻛﻼﻡ ﺍﻟﺬﻱ ﺳﻌﻰ ﺑﻪ‪ .‬ﻭﻻ ﲢﻜﻤﻮﺍ ﺑﻘﻮﻝ ﺧﺼﻢ ﻭﺍﺣﺪ‬
‫ﻗﺒﻞ ﺣﻀﻮﺭ ﺧﺼﻤﻪ ‪ ..‬ﺑﻞ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﺍﳋﺼﻤﺎﻥ ﺃﺣﻜﻤﻮﺍ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻟﻌﺪﻝ‪ .‬ﻟﻜﻮﻥ ﺍﻟﻘﻀـﻴﺔ‬
‫ﺍﻟﱵ ﳛﺎﻛﻤﻮﻥ ﻋﻠﻴﻬﺎ ﺇﻣﱠﺎ ﺃﻥ ﺗﻘﻀﻲ ﺇﱃ ﺣﻴﺎﺓ ﺃﺑﺪﻳﺔ ﺃﻭ ﺇﱃ ﺍﳌﻮﺕ ﺍﻷﺑﺪﻱ‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺍﻃﻠﺒﻮﺍ ﺍﳊﻖ ﻭﺍﺣﻜﻤﻮﺍ ﺑﻪ‪ .‬ﺍﻟـﺬﻱ ﺗﻌﺎﻗﺒﻮﻧـﻪ ﺑـﺎﳊﻖ‬
‫ﺃﺧﺮﺟﻮﻩ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻣﺮﻓﻮﺿﹰﺎ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﻭﻣﻦ ﳎﺪ ﺍﻟﻠﱠﻪ ﻣﺮﺫﻭ ﹰﻻ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﻭﺍﻟﻨـﺎﺱ ‪..‬‬
‫ﻻ ﲢﻜﻤﻮﺍ ﺣﻜﻤﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺃﻭ ﻗﻀﻴﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺍﳋﻄﺎﻳﺎ ﻛﻠﻬﺎ ﺑﻞ ﻋﻠﻰ ﻗﺪﺭ ﻛﻞ ﺧﻄﻴـﺔ‪.‬‬
‫ﺍﺣﻜﻤﻮﺍ ﻓﻴﻬﺎ ﻛﻤﺎ ﳚﺐ‪ .‬ﻭﺍﺳﺘﻘﺼﻮﺍ ﻋﻦ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳋﻄﺎﻳﺎ ﺻﻐﲑﺓ ﺃﻡ ﻛﺒﲑﺓ‪ .‬ﻷﻧـﻪ‬
‫ﻟﻴﺲ ﺣﻜﻢ ﺍﻟﺬﻱ ﳜﻄﺊ ﺑﺎﻟﻔﻌﻞ ﻣﺜﻞ ﺍﻟﺬﻱ ﳜﻄﺊ ﺑﺎﻟﻜﻼﻡ ﺃﻭ ﺑﺎﻟﺴﺮﻳﺮﺓ‪ .‬ﺃﻭ ﺑﺘﻌﺒﲑ ﺃﻭ ﺑﻔﻜﺮ‬
‫ﺭﺩﻱﺀ‪ .‬ﻷ ﱠﻥ ﰲ ﺍﻟﻨﺎﻣﻮﺱ ﻣَﻦ ﳚﺐ ﺃﻥ ﻳﻌﻄﻲ ﺭﲪﺔ ﻟﻠﻤﺴﺎﻛﲔ ﻭﻣﻨﻬﻢ ﻣَﻦ ﻳﻔﺮﺽ ﻋﻠﻴﻪ ﺻﻮﻡ‪.‬‬
‫ﻭﻣﻨﻬﻢ ﻣَﻦ ﳚﺐ ﺃﻥ ﲣﺮﺟﻪ ﻣﻦ ﺍﻟﺒﻴﻌﺔ ﺇﱃ ﻣﺪﺓ ﻣﻌﻠﻮﻣﺔ ﻛﻤﻘﺪﺍﺭ ﺧﻄﻴﺌﺘـﻪ‪ .‬ﻷ ﱠﻥ ﺍﻟﻨـﺎﻣﻮﺱ‬
‫ﻻ ﻳﻘﻀﻲ ﺑﻌﻘﻮﺑﺔ ﻭﺍﺣﺪﺓ ﰲ ﻛﻞ ﺍﳋﻄﺎﻳﺎ‪ .‬ﻷﻧﻪ ﻟﻴﺴﺖ ﻋﻘﻮﺑﺔ َﻣﻦ ﺃﺧﻄﺄ ﺇﱃ ﺍﻟﻠﱠـﻪ ﺗﻌـﺎﱃ‪.‬‬
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‫ﺃﻭ ﺇﱃ ﺍﳍﻴﻜﻞ ﺃﻭ ﺇﱃ ﺍﻟﻜﺎﻫﻦ‪ .‬ﻛﻤﺜﻞ ﻋﻘﻮﺑﺔ ﻣَﻦ ﺃﺧﻄﺄ ﺇﱃ ﺍﳌﻠﻚ‪ .‬ﺃﻭ ﺇﱃ ﺍﻟـﺮﺋﻴﺲ ﺃﻭ ﺇﱃ‬
‫ﺍﻟﻘﺎﺋﺪ‪ .‬ﺃﻭ ﺇﱃ ﺃﺣﺪ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﳌﻠﻚ‪....‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻟﻴﺴﺖ ﻋﻘﻮﺑﺔ َﻣﻦ ﻳﻈﻠﻢ ﺻﺎﺣﺒﻪ ﺃﻭ ﻋﺒﺪﻩ ﰲ ﻣﺒﺎﻟﻎ ﺃﻭ ﺍﺳـﺘﻮﱃ‬
‫ﻋﻠﻰ ﻬﺑﻴﻤﺔ ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ .‬ﻣﺜﻞ ﻋﻘﻮﺑﺔ ﻣَﻦ ﳜﻄﺊ ﺇﱃ ﻭﺍﻟﺪﻳﻪ ﻭﺃﻗﺎﺭﺑﻪ‪ .‬ﻭﻻ ﻣَﻦ ﳜﻄﺊ ﺑﺈﺭﺍﺩﺗﻪ‪.‬‬
‫ﻛﻤَﻦ ﳜﻄﺊ ﺑﻐﲑ ﺇﺭﺍﺩﺗﻪ‪ .‬ﺑﻞ ﻗﻮﻡ ﻳﺴﺘﺤﻘﻮﺍ ﺃﻥ ﻳﺪﺍﻧﻮﺍ ﺑﺎﻟﻘﺘـﻞ‪ .‬ﺃﻭ ﺍﻟﺼـﻠﺐ ﺃﻭ ﺍﻟـﺮﺟﻢ‪.‬‬
‫ﻳﺪﻓﻌﻮﻥ ﻏﺮﺍﻣﺔ‪ .‬ﺃﻭ ﻳﻔﻌﻞ ﺑﺎﳉﺎﱐ ﻣﻨﻬﻢ ﻛﻤﺎ ﻓﻌﻞ ﺑﺎﺠﻤﻟﲏ ﻋﻠﻴﻪ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻓﺄﻧﺘﻢ ﺍﻵﻥ ﺍﻋﺮﻓﻮﺍ ﻋﻘﻮﺑﺔ ﻛﻞ ﺍﳋﻄﺎﻳﺎ ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻟـﺌﻼ ﻳﻜـﻮﻥ‬
‫ﻣﻨﻜﻢ ﻇﻠﻢ ﻷﺣﺪ ﻓﺘﺤﺮﻛﻮﺍ ﲝﻜﻢ ﺍﻟﻈﻠﻢ ﻏﻀﺐ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻜﻢ‪ .‬ﺍﻟﺬﻱ ﺃﻧﺘﻢ ﻭﺳﻄﺎﺋﻪ ‪ ..‬ﻭﻫـﻮ‬
‫ﺍﻟﺬﻱ ﻳﺴﺄﻟﻜﻢ ﻋﻨﻪ ﻷﻥ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﲢﻜﻤﻮﻧﻪ ﲟﺜﻠﻪ ﳛﻜﻢ ﺍﻟﻠﱠﻪ ﻋﻠﻴﻜﻢ‪.‬‬
‫ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻭﺇﺫﺍ ﺟﻠﺴﺘﻢ ﻟﻠﺤﻜﻢ ﻭﺍﳋﺼﻤﺎﻥ ﻗﺪﺍﻣﻜﻢ ﳜﺘﺼﻤﺎﻥ ﻭﺟﻬـﹰﺎ‬
‫ﻟﻮﺟﻪ ﻓﻼ ﺗﺴﻤﻮﻬﻧﻤﺎ ﺇﺧﻮﺓ ﺇﱃ ﺃﻥ ﻳﺼﻄﻠﺤﺎ‪ .‬ﺑﻞ ﺍﻓﺤﺼﻮﺍ ﻋﻦ ﻣﺎ ﺑﻴﻨﻬﻢ ﺑﺎﳊﻘﻴﻘﺔ ﻭﺍﻋﺮﻓـﻮﺍ‬
‫ﺍﻟﺴﺎﻋﻲ ﻭﺍﻟﺬﻱ ﺳﻌﻰ ﺑﻪ ‪ ..‬ﻫﻞ ﻫﻰ ﺃﻭﻝ ﻣﺮﱠﺓ ﺳﻌﻰ ﺑﻪ‪ .‬ﺃﻭ ﻫﻞ ﻫﻮ ﻛﺜﲑ ﺍﻟﺴـﻌﺎﻳﺔ ﻭﻫـﻞ‬
‫ﺳﻌﺎﻳﺘﻪ ﺑﻪ ﻣﻦ ﻏﲑ ﻭﺟﺪ ﺳﺒﻖ ﺑﻴﻨﻬﻤﺎ ﻗﺒﻞ ﺫﻟﻚ ﻭﺍﻓﻬﻤﻮﺍ ﻫﻞ ﻫﻮ ﻣﻘﺒﻮﻝ ﺑﲔ ﺍﻟﻨﺎﺱ‪ .‬ﻓـﺈﻥ‬
‫ﻋﺮﻓﺘﻢ ﺃﻥ ﺳﲑﺗﻪ ﺣﺴﻨﺔ ﻓﻼ ﺗﺴﺮﻋﻮﺍ ﺇﱃ ﺗﺼﺪﻳﻘﻪ ﻭﺣﺪﻩ ‪ ...‬ﻷﻥ ﻫﺬﺍ ﻫﻮ ﺧﻼﻑ ﺍﻟﻨﺎﻣﻮﺱ‬
‫ﺑﻞ ﺣﱴ ﳛﻀﺮ ﻣﻌﻪ ﻗﻮﻡ ﻣﻦ ﺍﻹﺧﻮﺓ ﺍﳌﺆﻣﻨﲔ‪ .‬ﺍﻟﺬﻳﻦ ﻳﺸﺒﻬﻮﻧﻪ ﰲ ﺭﺗﺒﺘﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨـﺎﻣﻮﺱ‬
‫ﻣﻦ ﻓﻢ ﺷﺎﻫﺪﻳﻦ ﺃﻭ ﺛﻼﺛﺔ ﺗﺼﺢ ﻛﻞ ﻛﻠﻤﺔ ‪ ...‬ﻓﻠﻤﱠﺎ ﻗﻠﻨﺎ ﺍﺳﺄﻟﻮﺍ ﻋﻦ ﺳﲑﻬﺗﻢ‪ .‬ﻭﺗﻘـﺒﻠﹼﻬﻢ ﰲ‬
‫ﺩﻧﻴﺎﻫﻢ ﻷﻧﻨﺎ ﻗﺪ ﳒﺪ ﰲ ﻣﺮﺍﺕ ﻛﺜﲑﺓ ﺍﺛﻨﲔ ﺃﻭ ﺃﻛﺜﺮ ﻣﻨﻬﻤﺎ‪ .‬ﻳﺸـﻬﺪﻭﻥ ﺑـﺎﻟﺰﻭﺭ ﻭﻳﺜﺒﺘـﻮﻥ‬
‫ﺑﺎﻟﻜﺬﺏ ﺑﺎﺗﻔﺎﻕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻣﺜﻞ ﺍﻟﺸﻴﺨﲔ ﺍﻟﻜﺎﻫﻨﲔ‪ .‬ﺍﻟﻠﺬﻳﻦ ﺷﻬﺪﺍ ﻋﻠﻰ ﺳﻮﺳﻨﺔ ﰲ ﺑﺎﺑﻞ‪.‬‬
‫ﻭﻣﺜﻞ ﺃﻭﻻﺩ ﳐﺎﻟﻔﻲ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺬﻳﻦ ﺷﻬﺪﻭﺍ ﻋﻠﻰ ﻧﺎﺑﻮﺕ ﰲ ﺍﻟﺴﺎﻣﺮﺓ‪ .‬ﻭﻛﻤﺜﻞ ﲨﻴﻊ ﺍﻟﻴﻬـﻮﺩ‬
‫ﺍﻟﺬﻳﻦ ﺷﻬﺪﻭﺍ ﻋﻠﻰ ﺭﺑﻨﺎ ﰲ ﺃﻭﺭﺷﻠﻴﻢ‪ .‬ﻭﻋﻠﻰ ﺍﺳﻄﻔﺎﻧﻮﺱ ﺭﺋﻴﺲ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻭﺃﻭﱠﻝ ﺍﻟﺸﻬﺪﺍﺀ‪.‬‬
‫ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻓﻠﻴﻜﻦ ﺍﻟﺸﻬﻮﺩ ﻭﺩﻋﺎﺀ ﻗﻠﻴﻠﻲ ﺍﻟﻐﻀﺐ‪ .‬ﺃﻧﻘﻴﺎﺀ ﺃﻃﻬﺎﺭ ﳏﺒﲔ ﺭﺅﻭﻓـﲔ ﻏـﲑ‬
‫ﺃﺷﺮﺍﺭ‪ .‬ﻭﻻ ﺷﺮﻫﲔ ﺑﻞ ﻣﺆﻣﻨﲔ ﺻﺎﳊﲔ‪ .‬ﻭﻟﺘُﻘﺒﻞ ﺷﻬﺎﺩﺓ ﻣﺜﻞ ﻫـﺆﻻﺀ‪ .‬ﻷﺟـﻞ ﺣُﺴـﻦ‬
‫ﻃﺮﻳﻘﻬﻢ‪ .‬ﻭﺻﺪﻕ ﻗﻮﳍﻢ‪ .‬ﻭﺣُﺴﻦ ﺃﻓﻌﺎﳍﻢ‪.‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻓﺄﻣﱠﺎ ﻣَﻦ ﻛﺎﻥ ﻃﺮﻳﻘﻬﻢ ﺿﺪ ﻫﺬﺍ ﻓـﻼ ﺗﻘﺒـﻞ ﺷـﻬﺎﺩﻬﺗﻢ‪.‬‬
‫ﻭﺇﻥ ﺍﺗﻔﻘﺖ ﺷﻬﺎﺩﻬﺗﻢ‪ .‬ﻷﻬﻧﻢ ﻳﺸﻬﺪﻭﻥ ﺑﺎﻟﻜﺬﺏ‪.‬‬
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‫ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻭﻗﺎﻝ ﺍﻟﻨﺎﻣﻮﺱ ﻻ ﺗﻜﻦ ﻣﻊ ﻛﺜﲑﻳﻦ ﰲ ﺍﻟﻈﻠﻢ‪ .‬ﻭﻻ ﺗﻘﺒﻞ ﻛﻼﻣﹰﺎ‬
‫ﻼ‪ .‬ﻭﻻ ﲡﻠﺲ ﻣﻊ ﻣَﻦ ﳝﻴﻞ ﻋﻦ ﺍﳊﻖ‪.‬‬ ‫ﺑﺎﻃ ﹰ‬
‫ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻌﺮﻓﻮﺍ ﺍﳌﺸﻜﻮ ﺿﺪﻩ ﻭﺗﺒﺤﺜﻮﺍ ﻋـﻦ ﻋﺎﺩﺍﺗـﻪ‬
‫ﻭﺳﲑﺗﻪ‪ .‬ﻭﺗﻘﺒﻠﻪ ﰲ ﺩﻧﻴﺎﻩ ‪ ..‬ﻭﻫﻞ ﻳُﺸﻬﺪ ﻟﻪ‪ .‬ﺇﻧﻪ ﺑﻼ ﻋﻴﺐ‪ .‬ﻏﻴﻮﺭ ﰲ ﺍﳊﻖ‪ .‬ﻣُﺤﺐ ﻟﻠﺴـﻴﺪ‬
‫ﺍﳌﺴﻴﺢ‪ .‬ﻭﻟﻠﻐُﺮﺑﺎﺀ ﻭﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻹﺧﻮﺓ‪ .‬ﻭﻟﻴﺲ ﻫﻮ ﳏﺒﹰﺎ ﻟﺮﺑﺢ ﻓﻴـﻪ ﻋـﺎﺭ "‪ .‬ﻭﻻ ﺃﻛـﻮﻝ ﻭﻻ‬
‫ﻏﺎﺻﺐ ﺃﻣﻮﺍﻝ‪ .‬ﻭﻻ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸﺮ‪ .‬ﻭﻻ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﳋﻼﺹ ﻭﻻ ﺳﻜﲑﹰﺍ ﻭﻻ ﻳﺄﻛﻞ ﺑﻜﺴﻞ‪.‬‬
‫ﻭﻻ ﻳﻜﻮﻥ ﻗﻠﻴﻞ ﺍﻟﺮﲪﺔ ﻭﻳﻌﻄﻲ ﺍﶈﺘﺎﺟﲔ‪ .‬ﺃﻭ ﺇﻥ ﻛﺎﻥ ﺑﺎﺩﻳﹰﺎ ﰲ ﺃﻓﻌﺎﻝ ﺍﻟﺴﻮﺀ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻌﻠﻪ‬
‫ﻳُﺒﻴﱢﻦ ﺃﻥ ﺍﻟﺬﻱ ﻗﻴﻞ ﻋﻨﻪ ﺻﺤﻴﺢ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻬﺑﺬﻩ ﺍﻟﺼﻔﺔ‪ .‬ﻓﻴﺠﺐ ﺃﻥ ﺗﻔﺤﺼﻮﺍ ﻋﻨﻪ ﰲ ﲨﻴﻊ ﻣﺎ‬
‫ﻗﻴﻞ ﻓﻴﻪ ﺑﺎﻟﺼﱪ ﻭﺍﻷﻧﺎﺓ‪ .‬ﻓﻘﺪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺇﻧﺴﺎﻧﹰﺎ ﰲ ﺯﻣﺎﻥ ﻳُﻌﺮﻑ ﺑﺎﻟﺸﺮ‪ .‬ﰒ ﻳﻌـﻮﺩ ﺇﱃ‬
‫ﺍﻟﺼﻼﺡ ﻭﳍﺬﺍ ﳚﺐ ﺍﻟﻔﺤﺺ ﻋﻦ ﺣﻘﻴﻘﺘﻪ ‪ ...‬ﺍﻋﺮﻓﻮﺍ ﻣَﻦ ﺳﻌﻰ ﺑﻪ ﺑﺜﺒﺎﺕ ﻭﲝـﺚ‪ .‬ﻭﺑﻌـﺪ‬
‫ﺫﻟﻚ ﺍﺣﻜﻤﻮﺍ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﺳﺄﻝ ﺍﻟﺼﻔﺢ ﻋﻨﻪ ﺑﻌﺪ ﺇﺧﺮﺍﺟﻜﻢ ﻟﻪ ﻓﺘﻌﺎﻟﻮﺍ ﺑﻪ ﺇﱃ ﺍﻷﺳﻘﻒ ﻭﻣﻌﻪ‬
‫ﺭﺟُﻼﻥ‪ .‬ﻭﻳﻌﺘﺮﻑ ﺃﻧﻪ ﺃﺧﻄﺄ ﻭﺣﻴﻨﺌﺬ ﺍﻗﺒﻠﻮﻩ ‪...‬‬
‫ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻓﺄﻣﱠﺎ ﺍﻟﺬﻱ ﻳﻜﺬﺏ ﻋﻠﻰ ﺃﺧﻴﻪ ﻓﻼ ﺗﺪﻋﻮﻩ ﺑﻼ ﻋﻘﻮﺑﺔ‪ .‬ﻟﻜـﻴﻼ‬
‫ﻳﺘﺠﺮﺃ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺍﻟﺒﺎﻃﻞ ﻋﻠﻰ ﻣﻦ ﻃﺮﻳﻘﻪ ﻣﺴﺘﻘﻴﻢ‪ .‬ﻭﳚﺴﺮ ﻏﲑﻩ ﻓﻴﻔﻌـﻞ ﻣﺜﻠﻤـﺎ ﻓﻌـﻞ‪.‬‬
‫ﻓﺄﻣﱠﺎ ﺍﻟﺬﻱ ﻳﺴﻌﻰ ﺑﻪ‪ .‬ﻭﺗﻮﺟﺪ ﺍﻟﺴﻌﺎﻳﺔ ﺻﺤﻴﺤﺔ‪ .‬ﻓﻼ ﻳﺘﺮﻛﻮﻧﻪ ﺑﻼ ﻫﻮﺍﻥ ﻟﺌﻼ ﻳﻔﻌﻞ ﻏﲑﻩ ﻣﺜﻞ‬
‫ﻓﻌﻠﻪ‪.‬‬
‫ﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻭﺍﻟﺬﻱ ﻳﺴﻌﻰ ﺑﺎﻟﻜﺬﺏ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﻮﺍﺟﺒﺔ‪ .‬ﻷﻧﻪ ﻗﺪ ﻳﻮﺟﺐ ﻋﻠـﻰ‬
‫ﺍﳋﺎﻃﺊ ﺍﻟﺪﻳﻨﻮﻧﺔ‪ .‬ﻭﻗﺪ ﺑﺪﺃﻧﺎ ﻭﻗﻠﻨﺎ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﲢﻜﻢ ﻋﻠﻰ ﺧﺼﻢ ﻭﺍﺣـﺪ‪ .‬ﺇ ﱠﻻ ﲝﻀـﻮﺭ‬
‫ﺍﻻﺛﻨﲔ ﻣﻌﹰﺎ ﻷﻧﻜﻢ ﺇﻥ ﲰﻌﺘﻢ ﺍﻟﻮﺍﺣﺪ ﻭﺣﺠﺘﻪ ﰲ ﺩﻋﻮﺍﻩ ﺍﻟﱵ ﻳـﺪﻋﻴﻬﺎ ﻭﺃﻭﺟﺒـﺘﻢ ﻗﻀـﻴﺔ‪.‬‬
‫ﻭﻗﻄﻌﺘﻢ ﺍﳊﻜﻢ ﺑﺴﺮﻋﺔ‪ .‬ﻭﻟﻴﺲ ﺍﻵﺧﺮ ﺣﺎﺿﺮﹰﺍ ﻣﻌﻜﻢ‪ .‬ﻟﻴﺠﻴﺐ ﻋﻦ ﻧﻔﺴﻪ ﻭﳛﺘﺞ ﻋﻦ ﻣﺎ ﺃﻬﺗﻢ‬
‫ﺑﻪ‪ .‬ﻓﺈﻧﻜﻢ ﺗﻜﻮﻧﻮﻥ ﻣﺴﺘﺤﻘﲔ ﻟﻠﻘﺘﻞ ﺍﻟﺬﻱ ﺣﻜﻤﺘﻢ ﺑﻪ‪ .‬ﻭﺗﻮﺟﺪﻭﻥ ﺃﻣﺎﻡ ﺍﻟﻠﱠﻪ ﺿﺎﺑﻂ ﺍﻟﻜـﻞ‬
‫ﺷﺮﻛﺎﺀ ﻟﻠﻜﺎﺫﺏ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻣَﻦ ﻳﺘﻠﺒﺲ ﲝﻜﻢ ﻏﺮﻳﺐ‪ .‬ﻭﻫﻮ ﻣﺜﻞ ﻣَﻦ ﳝﺴﻚ ﺫﻧﺐ ﻛﻠﺐ‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺇﺫﺍ ﺗﺸﺒﻬﺘﻢ ﺑﺎﻟﺸﻴﻮﺥ ﺍﻟﻜﻬﻨﺔ ﺍﻟﺬﻳﻦ ﺷﻬﺪﻭﺍ ﻋﻠﻰ ﺳﻮﺳﻨﺔ ﰲ ﺑﺎﺑﻞ‪.‬‬
‫ﻭﺣﻜﻤﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺎﳌﻮﺕ ﻇﻠﻤﹰﺎ ﻓﺈﻧﻜﻢ ﺗﻜﻮﻧﻮﻥ ﺃﻳﻀﹰﺎ ﻣﺴﺘﻮﺟﺒﲔ ﺩﻳﻨﻮﻧﺔ ﺃﻭﻟﺌـﻚ ﺍﳊﻜـﺎﻡ‪.‬‬
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‫ﻷ ﱠﻥ ﺳﻮﺳﻨﺔ ﺧﻠﱠﺼﻬﺎ ﺍﻟﻠﱠﻪ ﻣﻦ ﺃﻳﺪﻱ ﳐﺎﻟﻔﻲ ﺍﻟﻨﺎﻣﻮﺱ ﻣﻦ ﻗﺒﻞ ﺩﺍﻧﻴﺎﻝ ﺍﻟﻨﱯ ﻭﺍﻟﺸﻴﺨﺎﻥ ﺍﻟﻠﺬﺍﻥ‬
‫ﻼ ﺃﻧﺘﻢ ﺟﻬﺎﻝ ﻳـﺎ ﺑـﲏ‬ ‫ﺃﻭﺟﺒﺎ ﺳﻔﻚ ﺩﻣﻬﺎ ﻭﺃﻟﻘﻴﺎ ﰲ ﺩﻳﻨﻮﻧﺔ ﺍﻟﻨﺎﺭ‪ .‬ﻭﺃﻧﺘﻢ ﺃﻳﻀﹰﺎ ﻳﻮﲞﻜﻢ ﻗﺎﺋ ﹰ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ‪ ...‬ﺇﺫﺍ ﱂ ﺗﺒﺤﺜﻮﺍ ﻭﺗﻌﺮﻓﻮﺍ ﺍﳊﻖ‪ .‬ﺑﻞ ﺃﻟﻘﻴﺘﻢ ﺍﺑﻨﺔ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﻟﺪﻳﻨﻮﻧﺔ ‪ ..‬ﻷ ﱠﻥ ﺍﻟﻠﺬﻳﻦ‬
‫ﺷﻬﺪﺍ ﻋﻠﻴﻬﺎ ﻛﺎﺫﺑﺎﻥ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺗﺄﻣﱠﻠﻮﺍ ﺃﻧﺘﻢ ﻣﻮﺿﻊ ﻋﻠﻤﺎﻧّﻲ ﺍﻷﻣﻢ ﺍﻟﺬﻳﻦ ﰲ ﻣﻮﺿـﻊ ﺍﳊﻜـﻢ‪.‬‬
‫ﻓﺈﻬﻧﻢ ﻳﺄﺗﻮﻥ ﺇﻟﻴﻬﻢ ﺑﻘﺎﺗﻠﲔ ﻭﻓﺴﻘﺔ‪ .‬ﻭﺳﺤﺮﺓ ﻭ ُﺳﺮﱠﺍﻕ‪ ،‬ﻓﺈﺫﺍ ﺗﺒﻴﱠﻦ ﻟﻠﺮﺅﺳﺎﺀ ﻣﻌﺮﻓﺔ ﻣﺎ ﺃﺫﻧﺒﻮﺍ ﺑﻪ‪.‬‬
‫ﺑﻌﺪ ﺍﻟﺒﺤﺚ‪ .‬ﻭﻫﻞ ﺍﻟﺬﻱ ﻗﻴﻞ ﻋﻨﻪ ﺻﺤﻴﺢ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺬﻱ ﺳﻌﻰ ﺑﻪ ﻓﺈﺫﺍ ﻫﻮ ﺍﻋﺘﺮﻑ ﺑﺎﳋﻄﻴﺔ‬
‫ﺍﻟﱵ ﺻﻨﻌﻬﺎ‪ .‬ﻭﺃﻗ ﱠﺮ ﻬﺑﺎ ﻓﻼ ﻳﺮﺳﻠﻮﻧﻪ ﻣﻦ ﺳﺎﻋﺘﻪ ﻟُﻴﻌﺎﻗﺐ ﺑﻞ ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﻓﻌﻠﻪ ﺃﻳﱠﺎﻣـﹰﺎ ﻛـﺜﲑﺓ‬
‫ﲟﺸﺎﻭﺭﺓ ﻛﺜﲑﺓ‪ .‬ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺮﺋﻴﺲ ﺣﺠﺎﺏ‪ .‬ﻭﺃﺧﲑﹰﺍ ﻳﺮﻓﻌﻮﻥ ﺃﻳـﺪﻳﻬﻢ ﺇﱃ ﻓـﻮﻕ ﺃﻣـﺎﻡ‬
‫ﺍﻟﺸﻤﺲ‪ .‬ﻭﻳﻘﻮﻝ ﺍﻟﺬﻱ ﳛﻜﻢ ﻋﻠﻴﻪ ﺑﺎﳌﻮﺕ‪ " :‬ﺇﱐ ﺑﺮﻱﺀ ﻣﻦ ﺩﻡ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ " ‪ ...‬ﻓـﺈﺫﺍ‬
‫ﻛﺎﻥ ﻫﺆﻻﺀ ﻣﻊ ﺃﻬﻧﻢ ﺃﻣﻢ ﺑﺮﺍﻧﻴﻮﻥ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻻ ﺍﻹﻧﺘﻘﺎﻡ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ‪ ...‬ﻷﺟﻞ ﻣَـﻦ‬
‫ﻳُﺪﺍﻥ ﺑﻐﲑ ﺳﺒﺐ ﻳﻔﻌﻠﻮﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻓﻜﻴﻒ ﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ ﺗﻌﺮﻓﻮﻥ ﻣﻦ ﻫﻮ ﺇﳍﻜـﻢ ﻭﺗﻌﺮﻓـﻮﻥ‬
‫ﺃﺣﻜﺎﻣﻪ ﻓﻠﻤﺎﺫﺍ ﺗُﺨﺮِﺟﻮﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺇﻧﺴﺎﻥ ﺑﻐﺶ ﻭﻛﺬﺏ؟؟ ﺇ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳﻌﻠﻢ ﺑﺎﳊﻜﻢ ﺍﻟـﺬﻱ‬
‫ﳛﻜﻤﻮﻥ ﺑﻪ‪ .‬ﻻ ﳝﻜﻨﻜﻢ ﺇﺧﻔﺎﺀﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻋﺪ ﹰﻻ ﻧﻠﺘﻢ ﳎﺎﺯﺍﺓ ﺣﺴﻨﺔ ﰲ ﻫـﺬﺍ ﺍﻟـﺪﻫﺮ ﻭﰲ‬
‫ﺍﻵﰐ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻇﹸﻠﻤﹰﺎ ﻟﻘﻴﺘﻢ ﺷﺮﻭﺭﹰﺍ ﻛﺜﲑﺓ ‪...‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﳓﻦ ﺍﻵﻥ ﻧﺸﲑ ﻋﻠﻴﻜﻢ ﻳﺎ ﺇﺧﻮﺗﻨﺎ ﺃﻥ ﺗﻔﻌﻠﻮﺍ ﺍﳋﲑ ﰲ ﻛﻞ ﻭﻗـﺖ‬
‫ﻟﺘﺴﺘﺤﻘﻮﺍ ﻣﻦ ﺍﻟﻠﱠﻪ ﻛﺮﺍﻣﺎﺕ ﻛﺜﲑﺓ ﻻ ﺗُﺤﺼﻰ ﺑﻐﲑ ﻋﺎﺭ‪ .‬ﻷ ﱠﻥ ﻛﺮﺍﻣﺎﺕ ﺍﻟﻠﱠﻪ ﻫﻰ ﺣﻴﺎﺓ ﺍﻷﺑﺪ‪.‬‬
‫ﻭﺍﻟﻌﺎﺭ ﻫﻮ ﻣﻮﺕ ﺃﺑﺪﻱ‪ .‬ﻛﻮﻧﻮﺍ ﺃﻳﻀﹰﺎ ﳍﺆﻻﺀ ﺣُﻜﱠﺎﻣﹰﺎ ﺑﺎﳊﻖ ﻭﺃﺻﺤﺎﺏ ﺻﻠﺢ ﺑﻼ ﻏﻀـﺐ‪.‬‬
‫ﻭﻣﻦ ﻏﻀﺐ ﻋﻠﻰ ﺃﺧﻴﻪ ﻓﻬﻮ ﻳﺴﺘﺤﻖ ﺍﻟﺪﻳﻨﻮﻧﺔ‪ .‬ﺇﻥ ﺍﺗﻔﻖ ﺑﺮﺃﻱ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﺗﻐﻀﺒﻮﺍ ﻋﻠـﻰ‬
‫ﺃﺣﺪ‪ .‬ﻓﻼ ﺗﻐﻴﺐ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﻏﻀﺒﻜﻢ‪ .‬ﻗﺎﻝ ﺩﺍﻭﻭﺩ ﺍﻟﻨﱯ‪ :‬ﺍﻏﻀﺒﻮﺍ ﻭﻻ ﺗﺄﲦﻮﺍ "‪ .‬ﻭﻣﻌﲎ ﻫﺬﺍ‬
‫ﻼ‪ .‬ﻟﺌﻼ ﻳﻜﻮﻥ ﺍﻟﻐﻀﺐ ﺍﳌﺪﻣﻦ ﻣـﻦ ﻳـﺬﻛﺮﻛﻢ ﺑﺎﻟﺸـﺮ‪.‬‬ ‫ﺃﻥ ﺗﺼﺎﳊﻮﺍ ﺑﻌﻀﻜﻢ ﺑﻌﻀﹰﺎ ﻋﺎﺟ ﹰ‬
‫ﻭﳚﻌﻠﻜﻢ ﲣﻄﺌﻮﻥ ﺇﱃ ﺍﻟﻠﱠﻪ ‪ ..‬ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ﺇﻥ ﺃﻧﻔﺲ ﺫﺍﻛﺮﻱ ﺍﻟﺸﺮ ﺗﻨﺎﻝ ﺍﳌﻮﺕ‪ .‬ﻗﺎﻝ ﺍﻟﺮﺏ‬
‫ﰲ ﺍﻹﳒﻴﻞ ﺇﺫﺍ ﺃﺗﻴﺖ ﺑﻘﺮﺑﺎﻧﻚ ﻗﺪﺍﻡ ﺍﳌﺬﺑﺢ‪ .‬ﻓﺘﺬﻛﺮﺕ ﺃﻥ ﺑﻴﻨﻚ ﻭﺑﲔ ﺃﺧﻴﻚ ﻭﺟﺪﹰﺍ ﻓـﺄﺗﺮﻙ‬
‫ﺾ ﺃﻭ ﹰﻻ ﻭﺍﺻﻄﻠﺢ ﻣﻊ ﺃﺧﻴﻚ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺃﺻﻌِﺪ ﻗﺮﺑﺎﻧﻚ ﻗﺪﺍﻡ ﺍﻟﻠﱠﻪ‪.‬‬ ‫ﻗﺮﺑﺎﻧﻚ ﻗﺪﺍﻡ ﺍﳌﺬﺑﺢ ﻭﺍﻣ ِ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺸﻜﺮ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﺑﻴﻨﻚ ﻭﺑﲔ ﺃﺧﻴﻚ ﻭﺟ ٌﺪ‪ .‬ﺃﻭ ﻷﺧﻴﻚ ﻋﻠﻴﻚ ﻃﻠـﺐ‪.‬‬
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‫ﻓﺼﻼﺗﻚ ﻻ ﺗُﺴﺘﺠﺎﺏ ﻗﺪﺍﻡ ﺍﻟﻠﱠﻪ ﻭﺷﻜﺮﻙ ﻏﲑ ﻣﻘﺒﻮﻝ‪ .‬ﻷﺟﻞ ﺍﻟﻐﻀﺐ ﺍﻟﺬﻱ ﺑﻴﻨﻚ ﻭﺑـﲔ‬
‫ﺃﺧﻴﻚ‪ .‬ﳚﺐ ﻋﻠﻴﻜﻢ ﻳﺎ ﺃﺧﻮﺓ ﺃﻥ ﺗُﺼﻠﱡﻮﺍ ﻛﻞ ﻭﻗﺖ‪ .‬ﻟﻜﻲ ﻳﺘﻐﻴﱠﺮ ﺍﻟﺬﻳﻦ ﻫﻢ ﺩﺍﺋﻤﻮ ﺍﻟﻐﻀـﺐ‬
‫ﺑﻐﲑ ﺣﻖ‪ .‬ﺻﻠﱡﻮﺍ ﻟﻠﺮﺏ ﺛﻼﺙ ﺩﻓﻌﺎﺕ ﰲ ﺍﻟﻨﻬﺎﺭ‪.‬‬
‫ﺍﳋﺎﻣﺲ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻭﺍﺫﻛﺮﻭﺍ ﺍﻟﻠﱠﻪ ﻭﺃﺯﻳﻠﻮﺍ ﻋﻨﻜﻢ ﻛﻞ ﻋﺪﺍﻭﺓ ﻭﻛﻞ ﺿﻴﻖ ﺻـﺪﺭ‪.‬‬
‫ﻟﻜﻲ ﺗﻘﺪﺭﻭﺍ ﺃﻥ ﺗﺼﻠﻮﺍ ﻛﻠﻜﻢ ﺑﻘﻠﺐ ﻭﺍﺣﺪ ﻃﺎﻫﺮ ﻧﻘﻲ ﺑﻼ ﻋﻴﺐ‪.‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﺃﻣﺮﻧﺎ ﺍﻟﺮﺏ ﺃﻥ ﳓﺐ ﺃﻋﺪﺍﺀﻧﺎ ﻓﻜﻴﻒ ﻧﺒﻐﺾ ﳓﻦ ﺃﺻـﺤﺎﺑﻨﺎ؟‬
‫ﻳﻘﻮﻝ ﺍﻟﻨﺎﻣﻮﺱ ﻻ ﺗﺒﻐﺾ ﺃﻱ ﺇﻧﺴﺎﻥ‪ .‬ﻻ ﺗﺒﻐﺾ ﺃﺧﺎﻙ ﰲ ﻓﻜﺮﻙ‪ ،‬ﻻ ﺑﺘﻮﺑﻴﺦ ﻭﺑـﺦ ﺃﺧـﺎﻙ‬
‫ﻼ ﻣﺼﺮﻳﹰﺎ ﻷﻧﻚ ﻛﻨﺖ ﻏﺮﻳﺒﹰﺎ ﻓﻴﻬﺎ‪ .‬ﻻ ﺗﺒﻐﺾ ﺃﺩﻭﻣﻴـﹰﺎ‬ ‫ﻭﻻ ﺗﻨﻞ ﺧﻄﻴﺔ ﻷﺟﻠﻪ‪ .‬ﻻ ﺗﺒﻐﺾ ﺭﺟ ﹰ‬
‫ﺖ ﻣُﻀﺎﻳﻘ ﱠﻲ ﺑﻼ ﺳﺒﺐ‬
‫ﻷﻧﻪ ﺃﺧﻮﻙ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ ﺩﺍﻭﻭﺩ ﺍﻟﻨﱯ‪ :‬ﺇﻥ ﻛﺎﻓﺄﺕ ﻣُﺴﺎﳌ ﱠﻲ ﺷﺮﹰﺍ ﻭﺳﻠﹶﺒ ُ‬
‫ﻓﻠﻴﻄﺎﺭﺩ ﻋﺪ ُﻭ ﻧﻔﺴﻲ ﻭﻟﻴﺪﺭﻛﻬﺎ ﻭﻟﻴﺪﺱ ﺇﱃ ﺍﻷﺭﺽ ﺣﻴﺎﺕ ﻭﻟﻴﺤﻂ ﺇﱃ ﺍﻟﺘـﺮﺍﺏ ﳎـﺪﻱ‬
‫) ﻣﺰ ‪.( 5 ،4 : 7‬‬

‫™ ™ ™ ™ ™‬

‫™ ™ ™‬

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‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﺍﳌﺴﻴﺤﻴﲔ‬
‫ﺃﻥ ﻳﻐﻔﺮﻭﺍ ﺧﻄﺎﻳﺎ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﻛﻞ ﺯﻣﺎﻥ‪،‬‬
‫ﻭﺃﻥ ﻻ ﻳﺘﻤﺴﱠﻜﻮﺍ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺸﺮ ﰲ ﻗﻠﻮﻬﺑﻢ ﻭﻻ ُﻳﻔ ﱢﻜﺮﻭﺍ ﻓﻴﻪ ﲨﻠﺔ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻜﻮﻥ ﻧﺼﺮﺍﻧﻴﹰﺎ ﺃﻱ ﻣﺴﻴﺤﻴﹰﺎ ﻓﺈﺗﺒﻊ ﻧﺎﻣﻮﺱ ﺍﻟﺮﺏ ﻭﺣﻞ ﺭﺑﺎﻃﺎﺕ‬
‫ﺍﻟﺸﺮ ﻓﻘﺪ ﺃﻋﻄﺎﻙ ﺍﳌﹸﺨﻠﱢﺺ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻰ ﻣﻐﻔﺮﺓ ﺧﻄﺎﻳﺎ ﺃﺧﻴﻚ ﻛﻠﻬﺎ ﺍﻟﱵ ﻓﻌﻠﻬﺎ ﺑـﻚ ﺇﱃ‬
‫ﺳﺒﻌﺔ ﻭﺳﺒﻌﲔ ﻣﺮﺓ ﻓﻌﺮﻓﲏ ﺍﻵﻥ ﻛﻢ ﻣﺮﱠﺓ ﻏﻔﺮ ﻟﻪ ﻓﺈﻥ ﱂ ﺗﺸﺘﻪ ﺃﻥ ﺗﻐﻔﺮ ﻟﻪ ﻓﺎﲰﻊ ﺇﺭﻣﻴﺎ ﺍﻟﻨﱯ‬
‫ﻳﻘﻮﻝ‪ :‬ﻻ ﻳﺘﻔﻜﱠﺮ ﺃﺣﺪ ﻣﻨﻜﻢ ﰲ ﻗﻠﺒﻪ ﺷﺮﹰﺍ ﻟﺼﺎﺣﺒﻪ‪ .‬ﺃﻧﺖ ﺇﺫﺍ ﺗـﺬﻛﺮﺕ ﺍﻟﺸـﺮ ﰲ ﻗﻠﺒـﻚ‬
‫ﻭﺣﻔﻈﺖ ﺍﻟﺸﺮ ﻭﺍﻟﻌﺪﺍﻭﺓ ﻟﺼﺎﺣﺒﻚ ﻭﺗﺸﺘﻬﻲ ﳏﺎﻛﻤﺘﻪ ﻷﺟﻞ ﺍﻟﻐﻀﺐ‪ .‬ﻓﺄﻧﺖ ﲤﻨﻊ ﺻﻼﺗﻚ‬
‫ﺃﻥ ﺗﺼﻌﺪ ﺃﻣﺎﻡ ﺍﻟﺮﺏ‪ .‬ﻭﺗﻮﺑﺦ ﻧﻔﺴﻚ ﻭﺣﺪﻙ‪ .‬ﻷﻧﻚ ﻻ ﺗﺘﻔﻜﱠﺮ ﻭﺗﻔﻌﻞ ﺧﻼﻑ ﺃﻣﺮ ﺍﻟـﺮﺏ‬
‫ﻭﻭﺻﺎﻳﺎﻩ ﺑﻞ ﺍﻏﻔﺮ ﻷﺧﻴﻚ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﺗﺴﻌﲔ ﻣﺮﺓ ‪ ..‬ﻓﻴﻜﻦ ﺍﻋﺘﻤﺎﺩﻙ ﺑﺎﻷﻛﺜﺮ ﻋﻠـﻰ ﺗـﺮﻙ‬
‫ﺍﻟﻐﻀﺐ‪ .‬ﻭﺍﺻﻄﻠﺢ ﻣﻊ ﺃﺧﻴﻚ ﻷﺟﻞ ﺍﻟﻠﱠﻪ ﻭﺍﻏﻔﺮ ﻟﻪ‪ .‬ﻟﺘﻜـﻮﻥ ﺍﺑﻨـﹰﺎ ﻷﺑﻴـﻚ ﺍﻟـﺬﻱ ﰲ‬
‫ﺍﻟﺴﻤﻮﺍﺕ‪ ...‬ﻓﺈﺫﺍ ﺻﻠﻴﺖ ﺍﺳﺘﺠﺎﺏ ﻟﺼﻠﻮﺍﺗﻚ‪ .‬ﻭﺇﻥ ﻫﻮ ﱂ ﻳﻔﻌﻞ ﻫﻜﺬﺍ ﻓﺄﺳﺮﻉ ﺃﻧﺖ ﻷﺟﻞ‬
‫ﺍﻟﻠﱠﻪ‪ .‬ﻓﺈﺫﺍ ﺻﻠﻴﺖ ﻳﺴﻤﻌﻚ ﻛﺼﺎﺣﺐ ﻟﻪ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻷﺟﻞ ﻫﺬﺍ ﻳﺎ ﺃﺳﺎﻗﻔﺔ ﺇﺫﺍ ﺃﺭﺩﰎ ﺃﻥ ﺗﺘﻔﻘﻮﺍ ﰲ ﺍﻟﺼـﻼﺓ ﻣـﻦ ﺑﻌـﺪ ﺍﻟﺘﺮﺗﻴـﻞ‬
‫ﻭﺍﻻﺑﺼﻠﻤﻮﺩﻳﺔ ﻭﺗﻌﻠﻴﻢ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻓﻠﻴﻘﻒ ﺍﻟﺸﻤﺎﺱ ﺃﻣﺎﻣﻜﻢ‪ .‬ﻭﻳﻘﻮﻝ ﺑﺼﻮﺕ ﻋـﺎﻝ‪:‬‬
‫ﻼ ﻟﺼﺎﺣﺒﻪ‪ .‬ﻭﻻ ﻣﻜﺮﹰﺍ ﻭﻻ ﺭﻳﺎﺀ "‪ .‬ﻟﻜﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺑﲔ ﺍﳊﺎﺿﺮﻳﻦ‬ ‫" ﻻ ﻳﺪﻉ ﺃﺣﺪ ﰲ ﻗﻠﺒﻪ ﺩﻏ ﹰ‬
‫ﺧﺼﻮﻣﺔ ﻋﺪﺍﻭﺓ ﺗﻨﺨﺴﻬﻢ ﺳﺮﻳﺮﻬﺗﻢ‪ .‬ﺇﺫﺍ ﲰﻌﻮﺍ ﻭﺳﺄﻟﻮﺍ ﺍﻟﻠﱠﻪ ﻳﺼﻄﻠﺤﻮﻥ ﻣﻊ ﺇﺧﻮﻬﺗﻢ‪ .‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﻣَﻦ ﻳﺪﺧﻞ ﺇﱃ ﺑﻴﺖ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺴﻼﻡ ﻷﻫﻞ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻛﻤﺜﻞ‬
‫ﺃﻭﻻﺩ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻳﻦ ﻳﻬﺒﻮﻥ ﺍﻟﺴﻼﻣﺔ ﳌﺴﺘﺤﻘﻬﺎ‪ .‬ﻛﻤﺎ ﻫﻮ ﻣﻜﺘـﻮﺏ‪ :‬ﺍﻟﺴـﻼﻡ ﻟﻠﻘـﺮﻳﺒﲔ‬
‫ﻭﺍﻟﺒﻌﻴﺪﻳﻦ‪ .‬ﺍﻟﺬﻳﻦ ﻋﺮﻓﻬﻢ ﺍﻟﺮﺏ ﺃﻬﻧﻢ ﻟﻪ ﻓﺒﺎﻷﻛﺜﺮ ﳚﺐ ِﻟﻤَﻦ ﻳﺪﺧﻠﻮﻥ ﺇﱃ ﻛﻨﻴﺴـﺔ ﺍﻟﻠﱠـﻪ‪.‬‬
‫ﺃﻥ ﻳُﺼﻠﱡﻮﺍ ﺑﺄﻥ ﺗﻜﻮﻥ ﺳﻼﻣﺔ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﺸﻌﺐ ‪...‬‬
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‫ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﺎﻗﻔﺔ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺫﻭﻱ ﺳﻼﻣﺔ ﺭﺣﻮﻣﲔ‬
‫ﻏﻔﻮﺭﻳﻦ ﻗﺎﺑﻠﲔ ﺍﻟﺘﺎﺋﺒﲔ ﻭﺇﺫﺍ ﱂ ﻳﻌﻤﻠﻮﺍ ﻫﺬﺍ‬
‫ﻓﻼ ﻳﺪﻋﻮﺍ ﺃﺳﺎﻗﻔﺔ ﺑﻞ ﺷﻴﺎﻃﲔ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ‪ 22‬ﺑﺎﺑﹰﺎ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﺳﻘﻒ ﻳﻄﻠﺐ ﺃﻥ ﲢﻞ ﺍﻟﺴﻼﻣﺔ ﻋﻠﻰ ﻗﻮﻡ ﺁﺧـﺮﻳﻦ ﻓﻴﺠـﺐ ﻟـﻪ‬
‫ﺑﺎﻷﻛﺜﺮ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﻓﻴﻬﺎ ﺃﻭ ﹰﻻ ﻛﺎﺑﻦ ﻟﻠﻨﻮﺭ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﰲ‬
‫ﺫﺍﺗﻪ‪ .‬ﻟﻴﺲ ﻫﻮ ﻣﻮﺟﻮﺩ ﻋﻨﺪﻩ‪ .‬ﻓﻜﻴﻒ ﻳﻨﻌﻢ ﺑﻪ ﻋﻠﻰ ﺁﺧﺮﻳﻦ؟ ﻷﺟﻞ ﻫﺬﺍ ﳚﺐ ﻋﻠﻴﻪ ﻗﺒﻞ ﻛﻞ‬
‫ﺷﻲﺀ ﺃﻥ ﻳﺼﻨﻊ ﺍﻟﺴﻼﻡ ﰲ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﻗﻮﺓ ﻟﻠﺤﺮﺏ ﻻ ﻳﻘﺎﺗﻞ ﺃﺣﺪﹰﺍ‪ .‬ﺑـﻞ ﻳﻜـﻮﻥ‬
‫ﻣُﺴﺎﳌﹰﺎ‪ .‬ﻭﳚﻤﻊ ﺧﺮﺍﻑ ﺍﻟﺮﺏ‪ .‬ﻭﻳُﺸﺎﺭﻛﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪ .‬ﻓﻜﻮﻧﻮﺍ ﺑﺎﻷﻛﺜﺮ ﺑﺎﺗﻔﺎﻕ ﻭﻭﺣﺪﺍﻧﻴﺔ‪.‬‬
‫ﻓﺄﻣﱠﺎ ﺍﻟﺬﻳﻦ ﻳﺼﻨﻌﻮﻥ ﻋﺪﻭﺓ ﻭﺣﺮﺑﹰﺎ‪ .‬ﻭﻣﻘﺎﻭﻣﺔ ﻭﳏﺎﻛﻤﺔ‪ .‬ﻓﻬﻢ ﻓﺴﻘﺔ ﻏﺮﺑﺎﺀ ﻋﻦ ﺍﻟﻠﱠﻪ ﻷ ﱠﻥ ﺍﻟﻠﱠﻪ‬
‫ﻫﻮ ﺇﻟﻪ ﺍﻟﺮﲪﺔ‪ .‬ﻭﻣﻦ ﺍﻟﺒﺪﺀ ﺩﻋﺎ ﻗﺒﻴﻠﺔ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﺼـﺪﻳﻘﲔ ﻭﺍﻷﻧﺒﻴـﺎﺀ ﺍﻷﺑـﺮﺍﺭ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻗﺒﻞ ﺍﻟﻄﻮﻓﺎﻥ‪ .‬ﻛﺎﻥ ﻳﻌﻠﻤﻬﻢ ﻣﻦ ﻫﺎﺑﻴﻞ ﻭﺷﻴﺚ ﻭﺃﻧﻮﺵ ﻭﺃﺧﻨﻮﺥ ﺍﻟﺬﻱ ﻧﻘﻞ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﻭﻗﺖ ﺍﻟﻄﻮﻓﺎﻥ ﺃﻧﺬﺭﻫﻢ ﻣﻦ ﺟﻬﺔ ﻧﻮﺡ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﺳﺪﻭﻡ ﺃﻧـﺬﺭﻫﻢ‬
‫ﻣﻦ ﺟﻬﺔ ﻟﻮﻁ ﻗﺎﺑﻞ ﺍﻟﻐﺮﺑﺎﺀ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻦ ﺑﻌﺪ ﺍﻟﻄﻮﻓﺎﻥ ﻋﻠﻤﻬﻢ ﻣﻦ ﺟﻬﺔ ﻣﻠﺸﻴﺼﺎﺩﺍﻕ‪.‬‬
‫ﻭﺍﻟﺒﻄﺎﺭﻛﺔ ﻭﺍﶈﺐ ﺍﻹﻟﻪ ﺃﻳﻮﺏ‪ .‬ﻭﺍﳌﺼﺮﻳﻮﻥ ﺃﻧﺬﺭﻫﻢ ﻣﻦ ﺟﻬﺔ ﻣﻮﺳﻰ ﻭﺍﻹﺳﺮﺍﺋﻴﻠﻴﻮﻥ ﻋﻠﻤﻬﻢ‬
‫ﻣﻦ ﺟﻬﺔ ﻣﻮﺳﻰ ﺃﻳﻀﹰﺎ ﻭﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ ﻭﻛﺎﻟﺐ ﻭﻓﻨﺤﺎﺱ‪ .‬ﻭﺍﻵﺧﺮﻭﻥ ﺍﻟﺬﻳﻦ ﺃﺗـﻮﺍ ﻣـﻦ‬
‫ﺑﻌﺪﻫﻢ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺑﻌﺪ ﺍﻟﻨﺎﻣﻮﺱ ﻛﺎﻥ ﻳﻌﻠﻤﻬﻢ ﺑﺎﳌﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺑﺘﺄﻧﺴﻪ ﻣﻦ ﺍﻟﻌـﺬﺭﺍﺀ‬
‫ﺍﻟﻘﺪﻳﺴﺔ ﻣﺮﱘ ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻗﺒﻞ ﳎﻴﺌﻪ ﻛﺎﻥ ﻳُﺒﺸﱢﺮﻫﻢ ﺗﺒﺸﲑﹰﺍ ﺟﺴﺪﺍﻧﻴﹰﺎ ﻣﻦ ﺟﻬـﺔ ﻳﻮﺣﻨـﺎ‬
‫ﺍﻟﺴﺎﺑﻖ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺑﻌﺪ ﳎﻴﺌﻪ‪ .‬ﺑﺸﱠﺮﻫﻢ ﺇﺫ ﻳﻘﻮﻝ ﺗﻮﺑﻮﺍ ﻗﺪ ﻗﺮﺑﺖ ﻣﻠﻜﻮﺕ ﺍﻟﺴـﻤﻮﺍﺕ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺑﻌﺪ ﺗﺄﳌﻪ ﻋﻨﱠﺎ ﺑﺎﳉﺴﺪ‪ .‬ﺑﺸﱠﺮﻫﻢ ﻣﻦ ﺟﻬﺘﻨﺎ ﳓﻦ ﺍﻟﺮﺳﻞ ﺍﻻﺛﲏ ﻋﺸﺮ‪ .‬ﻭﺑـﻮﻟﺲ‬
‫ﺍﻟﺬﻱ ﺻﺎﺭ ﺇﻧﺎ ًﺀ ﳐﺘﺎﺭﹰﺍ‪ .‬ﳓﻦ ﺃﻳﻀﹰﺎ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺤﻘﻘﻨﺎ ﺃﻥ ﻧﻜﻮﻥ ﺷـﻬﻮﺩﹰﺍ ﻟﻈﻬـﻮﺭ ﺍﻟـﺮﺏ‪.‬‬
‫ﻭﻣﻌﻨﺎ ﻳﻌﻘﻮﺏ ﺃﺧﻮ ﺍﻟﺮﺏ‪ .‬ﻭﺍﺛﻨﺎﻥ ﻭﺳﺒﻌﻮﻥ ﺗﻠﻤﻴﺬﹰﺍ‪ .‬ﻭﺍﻟﺴﺒﻌﺔ ﴰﺎﻣﺴﺔ ﲰﻌﻨﺎ ﻫﻜﺬﺍ ﻣﻦ ﻓـﻢ‬
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‫ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻋﻠﻤﻨﺎ ﺑﺎﺳﺘﻘﺼﺎﺀ ﺃﻥ ﻧﻘﻮﻝ ﻟﻜﻢ ﻣﺎ ﻫﻮ ﺍﳋﲑ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻳُﺮﺿﻲ ﺍﻟﻠﱠﻪ‬
‫ﺍﻟﺬﻱ ﻋﺮﻓﻨﺎﻩ ﻣﻦ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﺣﱴ ﻻ ﻳﻬﻠﻚ ﺃﺣ ٌﺪ ﺑﻞ ﻳﺆﻣﻦ ﺑﻪ ﻛﻞ ﻭﺍﺣﺪ ﺑﺎﺗﻔـﺎﻕ‬
‫ﻣﻊ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ‪ .‬ﻭﻳﺮﺳﻠﻮﻥ ﺍﺠﻤﻟﺪ ﺇﱃ ﻓﻮﻕ‪ .‬ﺑﺼﻮﺕ ﻭﺍﺣـﺪ ﻟﻴﻨـﺎﻟﻮﺍ ﺍﳊﻴـﺎﺓ ﺍﻷﺑﺪﻳـﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻋﻠﱠﻤﻨﺎ ﺍﻟﺮﺏ ﺃﻥ ﻧﻘﻮﻟﻪ ﳓﻮ ﺃﺑﻴﻪ‪ .‬ﺇﺫﺍ ﺻﻠﻴﻨﺎ ﻟﺘﻜﻦ ﻣﺴﺮﺗﻚ ﻛﻤـﺎ ﰲ ﺍﻟﺴـﻤﺎﺀ‬
‫ﻛﺬﻟﻚ ﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﻟﻜﻲ ﻛﻤﺎ ﳝﺠﺪ ﺍﻟﻠﱠﻪ ﺍﻟﺮﺗـﺐ ﺍﻟﺴـﻤﺎﺋﻴﺔ‪ .‬ﻭﺍﻟﻘـﻮﺍﺕ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ‪.‬‬
‫ﺍﻟﻐﲑ ﺟﺴﺪﺍﻧﻴﺔ ﺑﺼﻮﺕ ﻭﺍﺣﺪ‪ .‬ﻫﻜﺬﺍ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﲟﺠﺪ ﻛﻞ ﺍﻟﻨﺎﺱ ﺍﻟﻠﱠـﻪ ﺍﻟﻮﺍﺣـﺪ‬
‫ﺍﳊﻘﻴﻘﻲ ﻭﺣﺪﻩ ﺑﻔﻢ ﻭﺍﺣﺪ ﻭﺇﺣﺴﺎﺱ ﻭﺍﺣﺪ‪ .‬ﻣﻦ ﺟﻬﺔ ﺍﺑﻨﻪ ﻳﺴـﻮﻉ ﺍﳌﺴـﻴﺢ‪ .‬ﺇﺭﺍﺩﺗـﻪ ﺃﻥ‬
‫ﻧُﺴﺒﱢﺤﻪ ﻭﻧُﻤﺠﱢﺪﻩ ﺑﻔﻜﺮ ﻭﺍﺣﺪ ﻭﻧﺴﺠﺪ ﻟﻪ ﺑﺮﻭﺡ ﻭﺍﺣﺪﺓ‪ .‬ﻫﺬﻩ ﻫﻰ ﺇﺭﺍﺩﺓ ﺍﳌﺴﻴﺢ‪ .‬ﻟﻴﻜﺜﺮ ﻣﻦ‬
‫ﹾﳜﻠﹸﺺ ﻭﻻ ﻳﻨﻘﺺ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﻭﻻ ﳜﺮﺝ ﻣﻦ ﻋﺪﺩﻫﺎ ﻧﻔﺲ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻫﻰ ﳝﻜﻨﻬﺎ ﺃﻥ ﲣﻠـﺺ‬
‫ﺑﺎﻟﺘﻮﺑﺔ‪ .‬ﻷﻥ ﻟﻴﺲ ﻫﻼﻛﻬﺎ ﻣﻦ ﺫﺍﻬﺗﺎ‪ .‬ﻭﺿﻴﻖ ﻣﻦ ﺻﺪﺭﻫﺎ ﻓﻘـﻂ‪ .‬ﻓﺘﻜﻤﻠـﻮﻥ ﺍﳌﻜﺘـﻮﺏ‪:‬‬
‫" ﺃﻥ ﺍﻟﺬﻱ ﻻ ﳚﻤﻊ ﻣﻌﻲ ﻓﻬﻮ ﻳُﺒﺪﱢﺩ ﺍﻟﺬﻱ ﱄ "‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﻟﻠﺨﺮﺍﻑ ﺧﺼﻤﹰﺎ‪ .‬ﻓﺄﻧﺖ ﻋﺪﻭ ﻟﻠﱠﻪ ﻭﻣﻬﻠﻚ ﻟﻠﺨﺮﺍﻑ‪ .‬ﺍﻟـﱵ ﺻـﺎﺭ‬
‫ﺍﻟﺮﺏ ﳍﺎ ﺭﺍﻋﻴﹰﺎ‪ .‬ﻓﺒﻔﻌﻠﻚ ﺃﻧﺖ ﺗﺒﺪﺩ ﺍﻟﺬﻳﻦ ﲨﻌﻨﺎﻫﻢ ﻣﻦ ﺃﹸﻣﻢ ﻛﺜﲑﺓ‪ .‬ﻭﻟﻐﺎﺕ ﻭﺃﻟﺴﻦ ﻋﺪﻳﺪﺓ‪.‬‬
‫ﺑﺘﻌﺐ ﻭﻛﺪ ﻭﺻﻮﻡ ﻭﺳﻬﺮ‪ .‬ﻭﺭﻗﺎﺩ ﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﻭﺍﺿﻄﻬﺎﺩ ﻭﻫﺮﺏ ﻭﺳﺠﻮﻥ‪ .‬ﻭﺃﱂ ﺩﺍﺋـﻢ‬
‫ﺣﱴ ﺻﻨﻌﻨﺎ ﺇﺭﺍﺩﺓ ﺍﻟﻠﱠﻪ ‪ ..‬ﺇﺫ ﻣﻸﻧﺎ ﺑﻴﺘﻪ ﻣﻦ ﺍﳉﻠﻮﺱ‪ .‬ﺍﳌﺪﻋﻮﻳﻦ ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳉﺎﻣﻌـﺔ‬
‫ﺍﳌﻘﺪﺳﺔ‪ .‬ﻣﺴﺮﻭﺭﻳﻦ ﻣﺘﻬﻠﱢﻠﲔ ﳝﺠﺪﻭﻥ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﺩﻋﺎﻫﻢ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪ .‬ﻣـﻦ ﺟﻬﺘﻨـﺎ‪.‬‬
‫ﻭﺍﺻﻄﻠﺤﻮﺍ ﻭﺃﻧﺘﻢ ﺃﻳﻀﹰﺎ ﺃﻳﻬﺎ ﺍﻟﻌﻠﻤﺎﻧﻴﻮﻥ ﺍﺻﻄﻠﺤﻮﺍ ﺑﻌﻀﻜﻢ ﻣﻊ ﺑﻌﺾ ﻭﺍﺗﻔﻘﻮﺍ ﻛﺤﻜﻤﺎﺀ ﺃﻥ‬
‫ﺗﻨﻤﻮﺍ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺃﻋﻴﺪﻭﺍ ﺍﻟﺬﻳﻦ ﻳﻈﻦ ﻬﺑﻢ ﺃﻬﻧﻢ ﺑﻌﺪﺍﺀ ﻋﻨﻬﺎ‪ .‬ﻭﺗﺆﺍﻧﺴﻮﻫﻢ ﻷﻥ ﰲ ﻫـﺬﺍ ﺃﺟـﺮﹰﺍ‬
‫ﻋﻈﻴﻤﹰﺎ ﻟﻜﻢ ﻣﻦ ﺍﻟﻠﱠﻪ‪ .‬ﻷﻧﻪ ﻳﻘﻮﻝ ﻋﻠﻰ ﻟﺴﺎﻥ ﺇﺭﻣﻴـﺎ ﺍﻟـﻨﱯ ) ‪ :( 19 : 15‬ﺇﻥ ﺭﺟﻌـﺖ‬
‫ﺃﺭﺟﻌﻚ ﻓﺘﻘﻒ ﺃﻣﺎﻣﻲ ﻭﺇﺫﺍ ﺧﺮﺟﺖ ﺍﻟﺜﻤﲔ ﻣﻦ ﺍﳌﺮﺫﻭﻝ ﻓﻤﺜﻞ ﻓﻤﻲ ﺗﻜﻮﻥ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ ﻛﹸﻦ ﻃﺎﻫﺮﹰﺍ ﺑﻼ ﻋﻴﺐ‪ .‬ﻭﻻ ﺗﻜـﻦ ﻣﻨﺘـﻬﺮﹰﺍ ﻭﻻ ﻏﻀـﻮﺑﹰﺎ‬
‫ﻭﻻ ﻋﺒﻮﺳﹰﺎ‪ .‬ﺑﻞ ﹸﻛﻦ ﻧﺒﻴﹰﺎ ﻭﻣُﻌﻠﱢﻤﹰﺎ ﻭﺑﺎﺷﹰﺎ ﻭﺻﺒﻮﺭﹰﺍ ﻭﻣﺸﲑﹰﺍ ﻭﻣُﻌ ﱢﺰﱠﻳﹰﺎ ﻭﺭُﺩ ﺍﻟﻀﺎﻟﲔ ﻛﺮﺟﻞ ﺍﻟﻠﱠﻪ‪.‬‬
‫ﺣﱴ ﺇﺫﺍ ﲨﻌﺖ ﻛﻨﻴﺴﺔ ﺍﻟﻠﱠﻪ‪ .‬ﺗﺼﲑ ﻣﺜﻞ ﺇﻧﺴﺎﻥ ﻣُﺪﺑﱢﺮ ﻟﺴﻔﻴﻨﺔ ﻋﻈﻴﻤﺔ‪.‬‬
‫ﻭﻣُﺮ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻻﺟﺘﻤﺎﻉ ﻬﺑﺪﻭﺀ ﻭﺃﻣﺎﻧﺔ ﺗﺎﻣﺔ‪ .‬ﻭﻟﻴﻜﻦ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻛﻨﻮﺍﺗﻴﺔ ﺍﻟﺴـﻔﻴﻨﺔ‬
‫ﻳﺮﺗﺒﻮﻥ ﺍﻹﺧﻮﺓ ﰲ ﻣﻮﺿﻊ ﻭﻗﻮﻓﻬﻢ ﺑﻜﻞ ﺍﻫﺘﻤﺎﻡ ﻭﻫﺪﻭﺀ ﻣﺜﻞ ﺍﳌﺮﺗﺒﲔ ﰲ ﺍﻟﺴﻔﻴﻨﺔ‪.‬‬
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‫ﻼ ﺇﱃ ﺍﳌﺸﺮﻕ ﻭﻳﻜﻮﻥ ﺃﺭﻭﻗﺘﻪ ﻣﻦ ﺟﺎﻧﺒـﻪ ﺇﱃ‬ ‫ﻭﻟﻴﻜﻦ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺒﻴﻌﺔ ﻣﺴﺘﻘﺒ ﹰ‬
‫ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺸﺮﻗﻴﺔ‪ .‬ﻭﻬﺑﺬﺍ ﻳﺘﺸﺒﻪ ﺑﺎﻟﺴﻔﻴﻨﺔ ﻭﻟﻴﻜﻦ ﻛﺮﺳﻲ ﺍﻷﺳﻘﻒ ﻣﻨﺼـﻮﺑﹰﺎ ﰲ ﺍﻟﻮﺳـﻂ‪.‬‬
‫ﻭﺍﻟﻘﺴﻮﺱ ﺟﻠﻮﺱ ﺣﻮﺍﻟﻴﻪ ﻣﻦ ﺟﺎﻧﺒﻴﻪ‪ .‬ﻭﺍﻟﺸﻤﺎﻣﺴﺔ ﻗﻴﺎﻡ ﻣﺴﺘﻌﺪﻭﻥ ﻭﺗﻜﻮﻥ ﺫﻳﻮﳍﻢ ﻣﺸﻤﺮﺓ‬
‫ﺇﱃ ﻓﻮﻕ ﻣﺮﺑﻮﻃﺔ ﻳﺸﺒﻬﻮﻥ ﺍﻟﻨﻮﺍﺗﻴﺔ ‪ ...‬ﻭﻟﻴﻜﻦ ﺍﻟﻌﻠﻤﺎﻧﻴﻮﻥ ﺟﻠﻮﺳﹰﺎ ﰲ ﻧﺎﺣﻴﺔ ﺑﻜﻞ ﺗﺮﺗﻴـﺐ‬
‫ﻭﻫﺪﻭﺀ‪ .‬ﻭﻛﺬﻟﻚ ) ﺍﻟﻨﺴﺎﺀ ( ﻓﻠﻴﺠﻠﺴﻦ ﻣﻌﺘﺰﻻﺕ ﻭﺣﺪﻫﻦ ﰲ ﻧﺎﺣﻴﺔ ﻬﺑﺪﻭﺀ ﻭﺑﺴـﻜﻮﻥ ‪..‬‬
‫ﻭﻟﻴﻘﻒ ﺍﻷﻏﻨﺴﻄﺲ ﰲ ﺍﻟﻮﺳﻂ ﻋﻠﻰ ﻣﻮﺿﻊ ﻋﺎ ٍﻝ‪ .‬ﻭﻟﻴﻘﺮﺃ ﻣﻦ ﻛﺘﺐ ﻣﻮﺳﻰ ﻭﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ‬
‫ﻭﺍﻟﻘﻀﺎﺓ ﻭﺍﳌﻠﻮﻙ ﻭﺃﺧﺒﺎﺭ ﺍﻷﻳﺎﻡ‪ .‬ﻭﻛﹸﺘﺐ ﺍﻟﺮﺟﻮﻉ ﻣﻦ ﺍﻟﺴﱯ ﺃﻳﻀﹰﺎ ﻛﺘﺐ ﺃﻳﻮﺏ ﻭﺳـﻠﻴﻤﺎﻥ‬
‫ﻭﺍﻟﺴﺘﺔ ﻋﺸﺮ ﻧﺒﻴﹰﺎ‪ .‬ﻭﻟﻴﻘﺮﺃ ﻓﺼﻠﲔ ﻣﻦ ﻛﻞ ﻛﺘﺎﺏ‪ .‬ﻭﻳﺮﺗـﻞ ﺁﺧـﺮ ﻣـﻦ ﺗﺴـﺎﺑﻴﺢ ﺩﺍﻭﻭﺩ‪.‬‬
‫ﻭﻟﻴﺘﺒﻌﻪ ﺍﻟﺸﻌﺐ ﺃﻳﻀﹰﺎ ﺑﺎﻟﺘﻔﺎﺳﲑ ﻭﺑﻌﺪ ﻫﺬﺍ ﻓﻠﻴﻘﺮﺃ ﻗﺼﺼﹰﺎ ﻭﺭﺳﺎﺋﻞ ﺑﻮﻟﺲ ﺷﺮﻳﻜﻨﺎ ﰲ ﺍﻟﻌﻤﻞ‬
‫ﻫﺬﻩ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﺇﱃ ﺍﻟﻜﻨﺎﺋﺲ ﻣﻦ ِﻗﺒَﻞ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ‪ ...‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻓﻠﻴﻘﺮﺃ ﻗﺴﻴﺲ ﺃﻭ ﴰﺎﺱ‬
‫ﺍﻹﳒﻴﻞ‪ .‬ﺍﻟﺬﻱ ﺳﻠﱠﻤﻨﺎﻩ ﺇﻟﻴﻜﻢ ﺃﻧﺎ ﻣﱴ ﻭﻳﻮﺣﻨﺎ‪ .‬ﻭﻣﺎ ﺃﺧﺬ ﻣﺮﻗﺲ ﻭﻟﻮﻗﺎ ﺷﺮﻛﺎﺀ ﺍﻟﻌﻤﻞ ﻣـﻊ‬
‫ﺑﻮﻟﺲ ﻭﻭﺿﻌﻮﻩ ﻟﻜﻢ‪ .‬ﻭﺇﺫﺍ ﺣﻀﺮﰎ ﻟﻘﺮﺍﺀﺓ ﺍﻹﳒﻴﻞ ﻓﻠﻴﻘﻒ ﺍﻟﻘﺴﻮﺱ ﺃﲨﻌﲔ ﻭﺍﻟﺸﻤﺎﻣﺴـﺔ‬
‫ﻭﻛﻞ ﺍﻟﺸﻌﺐ ﺑﺴﻜﻮﻥ‪ .‬ﻭﻫﺪﻭﺀ ﻣﻜﺘﻮﺏ‪ " :‬ﺍﺳﻜﺖ ﻭﺍﲰﻊ ﻳﺎ ﺇﺳﺮﺍﺋﻴﻞ "‪ ،‬ﻭﺃﻳﻀـﹰﺎ ﻗـﺎﻝ‪:‬‬
‫ﻗﻒ ﺃﻧﺖ ﻭﺍﲰﻊ‪ .‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ ﻟﻴُﻌﺰﱢﻱ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻘﺴﻮﺱ ﺍﻟﺸﻌﺐ ﻭﻟـﻴﺲ ﻛﻠـﻬﻢ‪.‬‬
‫ﻭﺁﺧﺮ ﺍﻟﻜﻞ ﻓﻠﻴﺜﺒﺖ ﺍﻷﺳﻘﻒ ﺍﻟﺸﻌﺐ ﺑﻜﻼﻡ ﺍﻟﺘﻌﻠﻴﻢ ﻷﻧﻪ ﻳﺸﺒﻪ ﻣُﺪﺑﱢﺮﹰﺍ‪ .‬ﻟﻴﻘﻒ ﺍﻟﻘﻮﻣﺔ ﺃﻳﻀـﹰﺎ‬
‫ﰲ ﻣﻮﺍﺿﻊ ﺍﻟﺪﺧﻮﻝ ﺍﻟﱵ ﻟﻠﺮﺟﺎﻝ‪ .‬ﻭﻟﻴﺤﻔﻈﻮﺍ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﻨﺴﺎﺀ ﺍﳋﺎﺩﻣﺎﺕ ﻓﻠﻴﻘﻔﻦ ﻓﻴﻤﺎ ﻳﻠﻲ‬
‫ﺍﻟﻨﺴﺎﺀ ﻭﻣﺜﻞ ﻧﻮﺍﺗﻴﺔ ﺍﻟﺴﻔﻴﻨﺔ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻷ ﱠﻥ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺍﻟﻮﺍﺣﺪ ﺫﺍﺗﻪ ﻛﺎﻥ ﰲ ﻗﺒﺔ ﺍﻟﺸﻬﺎﺩﺓ‪ .‬ﻓﺈﺫﺍ ﻭﺟﺪ ﻭﺍﺣ ٌﺪ ﺟﺎﻟﺴـﹰﺎ‬
‫ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺍﳌﻜﺎﻥ ﺍﳌﻮﺿﻮﻉ ﻟﻪ‪ .‬ﻓﻠﲑﺩﻋﻪ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻓﺈﻬﻧﻢ ﺍﻟﻨﻮﺍﺗﻴﺔ ﻭﻳﻨﻘﻠﻮﻩ ﺇﱃ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ‬
‫ﻳﻠﻴﻖ ﺑﻪ‪ .‬ﻟﻴﺲ ﺃﻥ ﺍﻟﻜﻨﻴﺴﺔ ﻣﺜﻞ ﺳﻔﻴﻨﺔ ﻓﻘﻂ ﺑﻞ ﻛﺤﻈﲑﺓ ﺍﳋﺮﺍﻑ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﺮﺍﻋﻲ ﻳُﻤﻴﱢـﺰ‬
‫ﺍﳋﺮﺍﻑ ﻣﻦ ﺍﳉﺪﺍﺀ ﻭﳚﻌﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻊ ﺟﻨﺴﻪ ﻭﻗﺪﺭﻩ‪ .‬ﻭﳚﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﳚﺮﻱ ﺇﱃ‬
‫ﺷﺒﻴﻬﻪ ﻫﻜﺬﺍ ﺍﳊﺎﻝ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ‪....‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻭﻟﻴﺠﻠﺲ ﺍﻟﺸﺒﺎﺏ ﺃﻳﻀﹰﺎ ﰲ ﻣﻮﺿﻊ ﻭﺣﺪﻫﻢ‪ .‬ﺇﻥ ﻛﺎﻥ ﻣﻮﺿـﻌﹰﺎ ﻳﺴـﻌﻬﻢ‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻓﻠﻴﻘﻔﻮﺍ ﺧﻠﻒ ﺍﻟﺬﻳﻦ ﻛﱪﻭﺍ ﰲ ﺍﻟﻘﺎﻣﺔ‪ .‬ﻭﻟﻴﺠﻠﺴﻮﺍ ﺑﺘﺮﺗﻴﺐ‪ .‬ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬـﺎﺕ‬
‫ﻭﺍﻟﺼﺒﻴﺎﻥ ﻋﻨﺪﻫﻢ‪ .‬ﻭﻟﻴﺠﻠﺲ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﺒﻨﺎﺕ ﳚﻠﺴ َﻦ ﰲ ﻣﻮﺿﻊ ﻭﺣﺪﻫ ّﻦ‪ .‬ﺇﻥ ﻛﺎﻥ ﺍﳌﻮﺿﻊ‬
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‫ﻳﺘﺴﻊ ﳍ ﱠﻦ‪ .‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻳﺴﻌﻬﻦ ﻣﻮﺿﻊ ﻓﻠﻴﻘﻔﻦ ﺧﻠﻒ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻓﺄﻣﱠﺎ ﺍﻟﻌـﺬﺍﺭﻯ ﻭﺍﻷﺭﺍﻣـﻞ‬
‫ﻓﻠﻴﻘﺪﻣﻮﻫﻦ ﻛﻠﻬﻦ ﰲ ﻣﻮﺿﻊ ﻭﻗﻮﻓﻬﻦ ﻭﺻﻠﻮﺍﻬﺗﻦ‪ .‬ﻭﺍﻟﻨﺴﺎﺀ ﺃﻳﻀﹰﺎ ﺍﻟﻼﰐ ﺗـﺰﻭﺟﻦ ﻭﻭﻟـﺪﻥ‬
‫ﺃﻭﻻﺩﹰﺍ ﻓﻠﻴﻘﻔﻦ ﻧﺎﺣﻴﺔ‪.‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﻟﻴﻜﻦ ﺍﻟﺸﻤﺎﺱ ﻣﻬﺘﻤﹰﺎ ﲟﻮﺿﻊ ﻛﻞ ﻭﺍﺣﺪ‪ .‬ﻟﻜﻲ ﳚﻠﺲ ﻛﻞ ﻭﺍﺣﺪ ﰲ ﺍﳌﻜﺎﻥ‬
‫ﺍﳌﹸﺤﺪﱠﺩ ﻟﻪ‪ .‬ﻭﻟﻴﺘﻔﻘﺪ ﺍﻟﺸﻤﺎﺱ ﺍﻟﺸﻌﺐ ﺃﻳﻀﹰﺎ ﻟﺌﻼ ﻳﻨﻌﺲ ﻭﺍﺣﺪ ﺃﻭ ﻳﻨﺎﻡ‪ .‬ﺃﻭ ﻳﻀﺤﻚ ﺃﻭ ﻳﻌﻴّـﺮ‬
‫ﺻﺎﺣﺒﻪ‪ .‬ﳚﺐ ﺃﻥ ﺗﻘﻔﻮﺍ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﻬﺑﺪﻭﺀ ﻭﻋﻔﺎﻑ ﻭﻳﻘﻈﺔ ﻟﺴﻤﺎﻉ ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﺑﺎﻧﺘﺼـﺎﺏ‬
‫ﻋﻈﻴﻢ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻋﻨﺪ ﺧﺮﻭﺝ ﺍﳌﻮﻋﻮﻇﲔ ﻭﺍﳌﺒﺘﺪﺋﲔ ﰲ ﺍﻟﺘﻮﺑـﺔ‪ .‬ﻳﻨﻈـﺮﻭﻥ ﺇﱃ ﺍﻟﺸـﺮﻕ‬
‫ﻭﻳﺴﺄﻟﻮﻥ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﺻﻌﺪ ﺇﱃ ﲰﺎﺀ ﺍﻟﺴﻤﺎﺀ ﰲ ﺍﳌﺸﺮﻕ ﻭﻳﺘﺬﻛﺮﻭﻥ ﻣﺴﻜﻨﻬﻢ ﺍﻟﻘﺪﱘ ﺍﻟـﺬﻱ‬
‫ﻫﻮ ﺍﻟﻔﺮﺩﻭﺱ ﺍﻟﺬﻱ ﺃﺧﺮﺝ ﻣﻨﻪ ﺁﺩﻡ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻭﻝ‪ .‬ﳌﱠﺎ ﺭﺿﻰ ﲟﺸـﻮﺭﺓ ﺍﳊﻴـﺔ‪ .‬ﻭﺭﻓـﺾ‬
‫ﻭﺻﻴﺔ ﺍﻟﺮﺏ‪ .‬ﻭﻣﻦ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻓﻠﻴﻔﺮﻍ ﺑﻌﺾ ﺍﻟﺸﻤﺎﻣﺴﺔ ﳋﺪﻣـﺔ ﻗﺮﺑـﺎﻥ ﺍﻟﺸـﻜﺮ‪.‬‬
‫ﻭﳜﺪﻣﻮﻥ ﺟﺴﺪ ﺍﻟﺮﺏ ﲞﻮﻑ ﻭﺭﻋﺪﺓ‪ .‬ﻭﺑﻌﻀﻬﻢ ﻳُﺮﺍﻋﻲ ﺍﻟﺸﻌﺐ ﻭﻳﻮﺻﻴﻬﻢ‪ .‬ﻛﻲ ﻳﻜﻮﻧﻮﺍ ﰲ‬
‫ﺳﻜﻮﺕ ﻋﻈﻴﻢ‪.‬‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﻭﺍﻟﺸﻤﺎﺱ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻗﺎﺋﻤﹰﺎ ﻣﻊ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ ﻟﻠﺨﺪﻣﺔ‪ .‬ﻓﻠﻴﻘﻞ ﻟﻠﺸﻌﺐ ﺃﻥ‬
‫ﻼ ﻭﻻ ﺭﻳﺎﺀ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻓﻠﻴُﻘﺒﱢﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬ ‫ﻻ ﻳﺪﻉ ﺃﺣﺪﹰﺍ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﺧﻴﻪ ﻭﺟﺪﹰﺍ‪ .‬ﻭﻻ ﺩﻏ ﹰ‬
‫ﺍﻟﺮﺟﺎﻝ ﺍﻵﺧﺮ ﺑﻘﹸﺒﻠﺔ ﻃﺎﻫﺮﺓ‪ .‬ﻭﻻ ﻳُﻘﺒﱢﻞ ﺻﺎﺣﺒﻪ ﺑﺪﻏﻞ ﻣﺜﻞ ﻳﻬﻮﺫﺍ ﺍﻟﺬﻱ ﺳﻠﱠﻢ ﺍﻟﺮﺏ ﺑﻘﹸﺒﻠﺔ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﰒ ﺑﻌﺪ ﻫﺬﺍ ﻓﻠﻴﺘﻀﺮﱠﻉ ﺍﻟﺸﻤﺎﺱ ﻣﻦ ﺃﺟﻞ ﲨﻴﻊ ﺍﻟﻌﺎﱂ ﻭﻣﺎ ﻓﻴﻪ‪ .‬ﻭﻋﻦ ﺍﻟﻐـﻼﺕ‬
‫ﻭﺍﻟﺜﻤﺎﺭ ﺍﻟﱵ ﻓﻴﻪ‪ .‬ﻭﻋﻦ ﺍﻟﻜﻬﻨﺔ ﻭﺍﻟﺮﺅﺳﺎﺀ‪ .‬ﻭﻋﻦ ﺍﳌﻠﻮﻙ ﻭﻋﻦ ﺳـﻼﻣﺔ ﺍﻟﻜﻨﻴﺴـﺔ ﺍﳉﺎﻣﻌـﺔ‬
‫ﺍﳌﻘﺪﺳﺔ‪.‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻓﻠﻴُﺼ ﱢﻞ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ ﻷﺟﻞ ﺳﻼﻣﺔ ﺍﻟﺸﻌﺐ ﻭﻟﻴُﺒﺎﺭﻛـﻪ‪ .‬ﻛﻤـﺎ‬
‫ﺗﻘﺪﻡ ﻭﺃﻭﺻﻰ ﻣﻮﺳﻰ ﺍﻟﻜﻬﻨﺔ‪ .‬ﺑﺄﻥ ﻳُﺒﺎﺭﻛﻮﺍ ﺍﻟﺸﻌﺐ‪ .‬ﻗﺎﺋﻠﲔ‪ :‬ﻳُﺒﺎﺭﻛﻚ ﺍﻟـﺮﺏ ﻭﳛﻔﻈـﻚ‪.‬‬
‫ﻭﻳﻈﻬﺮ ﺍﻟﺮﺏ ﻭﺟﻬﻪ ﻋﻠﻴﻚ ﻭﻳﻌﻄﻴﻚ ﺍﻟﺴﻼﻣﺔ‪.‬‬
‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﻭﻟﻴُﺼ ﱢﻞ ﺍﻷﺳﻘﻒ ﻟﻠﺸﻌﺐ ﻭﻳﻘﻮﻝ‪ :‬ﺧﻠﱢﺺ ﺷﻌﺒﻚ‪ .‬ﻳﺎﺭﺏ ﺑﺎﺭﻙ ﻣﲑﺍﺛﻚ ﻫﺬﺍ‬
‫ﺍﻟﺬﻱ ﺍﻗﺘﻨﻴﺘﻪ ﺑﺎﻟﺪﻡ ﺍﳉﻠﻴﻞ ﺍﻟﺬﻱ ﻟﺮﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﻭﲰﻴﺘﻪ ﳑﻠﻜﺔ ﻭﻛﻬﻨﻮﺗﹰﺎ ﻭﺷﻌﺒﹰﺎ ﻃﺎﻫﺮﹰﺍ‪.‬‬
‫ﻭﺑﻌﺪ ﻫﺬﺍ ﻓﻠﻴﻜﻤﻞ ﺍﻟﻘﺪﺍﺱ ﻭﻛﻞ ﺍﻟﺸﻌﺐ ﻗﻴﺎﻡ ﻳُﺼﻠﱡﻮﻥ ﺑﺴﻜﻮﺕ‪ .‬ﻓﺈﺫﺍ ﻓﺮﻏﻮﺍ ِﻣﻤﱠﺎ ﻳﺼﻌﺪﻭﻥ‬
‫ﻓﻠﻴﺘﻘ ﱠﺮﺏ ﺍﻟﻜﻞ ﲝﺴﺐ ﺭﺗﺒﺘﻬﻢ ﻟﻠﺘﻨﺎﻭﻝ ﻣﻦ ﺍﳉﺴﺪ ﺍﳌﻘﺪﺱ ﻭﺍﻟﺪﻡ ﺍﳉﻠﻴﻞ ﺑﻄﻘﺲ ﻭﺧـﻮﻑ‬
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‫ﻭﺭﻋﺪﺓ ﻭﻧﻴﺔ‪ .‬ﻛﻤَﻦ ﻳﺘﻘﺪﱠﻡ ﺇﱃ ﺟﺴﺪ ﺍﳌﻠﻚ‪ .‬ﻭﻟﺘﺪﺧﻞ ) ﺍﻟﻨﺴﺎﺀ ( ﻭﺭﺅﻭﺳﻬﻦ ﻣُﻐﻄﺎﺓ ﻛﻤـﺎ‬
‫ﻳﻠﻴﻖ ﺑﺘﺮﺗﻴﺒﻬﻦ‪ .‬ﻭﻟﺘﺤﻔﻆ ﺍﻷﺑﻮﺍﺏ ﻟﻜﻴﻼ ﻳﺪﺧﻞ ﻏﲑ ﻣﺆﻣﻦ‪ .‬ﺃﻭ ﻭﺍﺣﺪ ﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳُﺸﺎﺭِﻙ‬
‫ﰲ ﺍﻟﺴﺮﺍﺋﺮ‪ .‬ﻭﺇﺫﺍ ﺃﺗﻰ ﺃﺥ ﺃﻭ ﺃﺧﺖ ﻣﻦ ﺑﻠﺪ ﺁﺧﺮ ﻭﻣﻌﻬﻢ ﻣﻨﺸﻮﺭﺍﺕ ﺑﺄﻬﻧﻢ ﻣﺴﺘﻘﻴﻤﻮ ﺍﻷﻣﺎﻧﺔ‬
‫ﻓﻠﻴﺘﻘﺼﱠﻰ ﺍﻟﺸﻤﺎﺱ ﻋﻨﻬﻢ ﻫﻞ ﻫﻢ ﻣﺆﻣﻨﲔ‪ .‬ﻭﻫﻞ ﳚﺐ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﺇﱃ ﺍﻟﺒﻴﻌﺔ ﺃﻭ ﹰﻻ‪ .‬ﺃ ْﻡ ﻫـﻢ‬
‫ﺃﳒﺎﺱ ﻫﺮﺍﻃﻘﺔ‪ .‬ﰒ ﻳﻌﻠﻢ ﺣﺎﻝ ﺍﻷﺧﺖ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺃﺗﺖ ﻭﻫﻞ ﻫﻰ ﻣﺘﺰﻭﺟﺔ ﺃ ْﻡ ﻫـﻰ ﺃﺭﻣﻠـﺔ‪.‬‬
‫ﻓﺈﻥ ﻋﺮﻑ ﺃﻬﻧﻢ ﻣﺆﻣﻨﻮﻥ ﻣﻮﺍﻓﻘﻮﻥ ﻟﻨﺎ ﻓﺤﻴﻨﺌﺬ ﻳﺪﺧﻠﻬﻢ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﻭﳚﻠﺲ ﻛﻞ ﻣﻨـﻬﻢ ﰲ‬
‫ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻠﻴﻖ ﺑﻪ‪ .‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺃﺗﻰ ﻗﺴﻴﺴﹰﺎ ﻓﻠﻴﻘﺒﻠﻪ ﺍﻟﺸﻤﺎﻣﺴﺔ‪ .‬ﻭﺇﻥ ﻛـﺎﻥ ﺃﺳـﻘﻔﹰﺎ‬
‫ﻓﻠﻴﺠﻠﺴﻪ ﺍﻷﺳﻘﻒ ﻣﻌﻪ ﰲ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻭﻟﻴﻜﺮﻣﻪ ﻭﻳﺴﺄﻟﻪ ﺃﻥ ﻳﻘـﻮﻝ ﻛـﻼﻡ ﺗﻌﻠـﻴﻢ‬
‫ﻟﻠﺸﻌﺐ‪ .‬ﳑﻠﻮﺀﹰﺍ ﺭﲝﹰﺎ ﻭﻋﺰﺍ ًﺀ‪ .‬ﻭﻳﺴﺘﻀﻴﻒ ﺍﻟﻐﺮﺑﺎﺀ ﻓﲑﺑﺢ ﺭﲝﹰﺎ ﻋﻈﻴﻤﹰﺎ‪ .‬ﻷﻧﻪ ﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻟـﻨﱯ‬
‫ﻛﺮﺍﻣﺔ ﰲ ﻣﺪﻳﻨﺘﻪ‪ .‬ﺍﺿﺮﻉ ﻟﻪ ﻳﺎ ﺃﺳﻘﻒ ﺃﻥ ﻳﻜﻤﻞ ﺷﻜﺮ ﺍﻟﻘﺮﺑﺎﻥ ﻓﺈﻥ ﻛﺎﻥ ﳜﺎﻑ ﺃﻥ ﻳﺼـﻌﺪ‬
‫ﻗﺮﺑﺎﻧﹰﺎ ﻟﻜﻲ ﳛﻔﻆ ﻟﻚ ﺭﺋﺎﺳﺘﻚ ﲝﻜﻤﺔ‪ .‬ﻓﺎﻟﺰﻣﻪ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﱪﻛﺔ ﻋﻠﻰ ﺍﻟﺸﻌﺐ‪.‬‬
‫ﻭﺇﺫﺍ ﺟﻠﺴﺖ ﻭﺩﺧﻞ ﻭﺍﺣﺪ ﰲ ﺷﻜﻞ ﺣﺴﻦ ﳑﻠﻮﺀ ﳎﺪﹰﺍ ﰲ ﺳﲑﺗﻪ ﻏﺮﻳﺐ ﺃﻭ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﳌﺪﻳﻨﺔ‪ .‬ﻭﺣﻀﺮ ﻭﺃﻧﺖ ﻳﺎ ﺃﺳﻘﻒ ﺗﺘﻜﻠﱠﻢ ﺑﻜﻼﻡ ﺍﻟﻠﱠﻪ‪ .‬ﺃﻭ ﺗﺴﻤﻊ ﺍﳌﹸﺮﺗﱢﻞ ﻭﺍﻟﻘﺎﺭﺉ ﻓﻼ ﺗﺘـﺮﻙ‬
‫ﺧﺪﻣﺔ ﺍﻟﻜﻠﻤﺔ ﻷﺟﻞ ﺍﳌﺮﺍﺀﺍﺓ ﻓﺘﺪﻋﻮﻩ ﺇﱃ ﺃﻭﻝ ﺍﺠﻤﻟﻠﺲ ﺑﻞ ﻛﹸﻦ ﺛﺎﺑﺘﹰﺎ ﰲ ﻫـﺪﻭﺀ‪ .‬ﻭﻻ ﺗﻘﻄـﻊ‬
‫ﻛﻼﻣﻚ‪ .‬ﻭﻻ ﺗﺘﺮﻙ ﻋﻨﻚ ﻛﻼﻡ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺃﻭ ﺗﻔﺘﺮ ﰲ ﺍﺳﺘﻤﺎﻉ ﺍﻻﺑﺼﻠﻤﻮﺩﻳﺔ‪ .‬ﻭﻟﻴﻘﺒﻠﻪ ﺍﻹﺧﻮﺓ‬
‫ﺇﻟﻴﻬﻢ ﺑﺄﻣﺮ ﺍﻟﺸﻤﺎﻣﺴﺔ‪ .‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻣﻜﺎﻥ ﻓﻠﻴﻘﻢ ﺍﻟﺸﻤﺎﺱ ﺃﺣﺪ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺼـﻐﺎﺭ ﰲ‬
‫ﺍﻟﺸﺒﺎﺏ ﻛﻠﻬﻢ ﺑﺮﻓﻖ ﻭﳚﻠﺲ ﺫﻟﻚ ﺍﻟﺮﺟﻞ‪ .‬ﻭﻗﺪ ﻳﻔﻌﻞ ﻫﺬﺍ ﺍﻷﺥ ﻣﻦ ﺫﺍﺗﻪ ﺑﺈﺭﺍﺩﺗـﻪ ﳏﺒـﺔ‬
‫ﻟﻺﺧﻮﺓ ﻓﺈﻥ ﱂ ﻳُﺮ ْﺩ ﺃﻥ ﳜﻠﻲ ﻟﻪ ﺍﳌﻮﺿﻊ ﻓﻠﻴﻘﻢ ﻛﺮﻫﹰﺎ ﻭﳚﻌﻞ ﺧﻠﻔﻬﻢ ﻛﻠﻬﻢ‪ .‬ﻟﻜﻲ ﻳﺘﺄﺩﺏ ﻫﻮ‬
‫ﻭﻏﲑﻩ‪ .‬ﻭﻳﺘﺮﻙ ﻣﻜﺎﻧﹰﺎ ﳉﻠﻮﺱ ﺍﻷﺟﻼﺀ ﺍﳌﻜﺮﻣﲔ ﺑﺎﻷﻛﺜﺮ ‪...‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﺇﺫﺍ ﺣﻀﺮ ﺃﻳﻀﹰﺎ ﻓﻘﲑ ﻏﺮﻳﺐ ﺃﻭ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺷﻴﺨﹰﺎ ﻛﺎﻥ ﺃﻭ ﺷﺎﺑﹰﺎ‪.‬‬
‫ﻭﻟﻴﺲ ﻟﻪ ﻣﻜﺎﻥ ﳚﻠﺲ ﻓﻴﻪ‪ .‬ﻓﻠﻴﻮﺟﺪ ﻟﻪ ﺍﻟﺸﻤﺎﺱ ﺃﻳﻀﹰﺎ ﻣﻜﺎﻧﹰﺎ ﺑﻜﻞ ﻗﻠﺒﻪ‪ .‬ﻓﺘﻜـﻮﻥ ﺧﺪﻣﺘـﻪ‬
‫ﻣﺮﺿﻴﺔ ﺃﻣﺎﻡ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻻ ﻳﺼﲑ ﻣﺮﺍﺋﻴﹰﺎ ﻟﻠﻨﺎﺱ ‪....‬‬
‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﻭﻛﺬﻟﻚ ﻟﺘﻔﻌﻞ ﺍﻟﺸﻤﺎﺳﺔ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻟﻠﻨﺴﺎﺀ‪ .‬ﺍﻟﻼﰐ ﻳﺪﺧﻠﻦ ﻓﻘﲑﺍﺕ‬
‫ﻛ ّﻦ ﺃﻭ ﻏﻨﻴﺎﺕ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﻳﺎ ﺃﺳﻘﻒ ﻋﱢﻠﻢ ﺍﻟﺸﻌﺐ ﻭﺃﻣﺮﻫﻢ ﲟﻼﺯﻣﺔ ﺍﻟﺒﻴﻌﺔ‪ .‬ﻛﻞ ﻳـﻮﻡ ﺑﻜـﺮﺓ‬
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‫ﻭﻋﺸﻴﺔ ‪ ..‬ﻭﺃﻥ ﻻ ﻳﺘﺨﱠﻠﻔﻮﺍ ﻋﻨﻬﺎ ﺍﻟﺒﱠﺘﺔ‪ .‬ﺑﻞ ﳚﺘﻤﻌﻮﺍ ﺇﻟﻴﻬﺎ ﻛﻞ ﻭﻗﺖ‪ .‬ﻭﻻ ﺗﻀﻌﻒ ﺍﻟﻜﻨﻴﺴـﺔ‬
‫ﺑﺘﺨﻠﻔﻬﻢ ﻋﻨﻬﺎ‪ .‬ﻭﻻ ﻳﺪﻉ ﺟﺴﺪ ﺍﳌﺴﻴﺢ ﻧﺎﻗﺼﹰﺎ ﻣﻦ ﺃﻋﻀﺎﺋﻪ‪ .‬ﱂ ﻧﺬﻛﺮ ﻫﺬﺍ ﻣﻦ ﺃﺟﻞ ﺍﻟﻜﻬﻨﺔ‬
‫ﻓﻘﻂ ‪ ..‬ﺑﻞ ﻭﻣﻦ ﺃﺟﻞ ﺍﻟﺸﻌﺐ‪ .‬ﻭﻟﻴﻌﺘﻤﺪ ﻛﻞ ﻭﺍﺣﺪ ﻋﻠﻴﻪ‪ .‬ﻭﻳﺬﻛﺮ ﻗﻮﻝ ﺍﻟﺮﺏ‪ :‬ﻣَﻦ ﻟـﻴﺲ‬
‫ﻣﻌﻲ ﻓﻬﻮ ﻣﻘﺎﻭﻡ ﱄ‪ .‬ﻭﻣَﻦ ﻻ ﻳﻌﺘﺮﻑ ﰊ ﻓﻬﻮ ﺟﺎﺣﺪ ﻭﻻ ﲣﺮﺟﻮﺍ ﻣﻦ ﺍﻻﺟﺘﻤﺎﻉ ﰲ ﺍﻟﺒﻴﻌـﺔ‪.‬‬
‫ﻭﻻ ﺗﺘﻔﺮﻗﻮﺍ ﺑﺈﺭﺍﺩﺗﻜﻢ‪ .‬ﻷﻧﻜﻢ ﺃﻋﻀﺎﺀ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻫﻮ ﺭﺃﺳﻜﻢ ﻛﺎﳌﻮﺍﻋﻴﺪ ﺍﻟﱵ ﻭﻋﺪ ﻬﺑﺎ‬
‫ﻭﻫﻮ ﻣﻌﻨﺎ‪ .‬ﻻ ﺗﺘﻮﺍﻧﻮﺍ ﻭﻻ ﺗﻘﺘﻠﻌﻮﺍ ﻣﻦ ﳐﻠﺼﻨﺎ ﻣﺎ ﻟﻪ ﻣﻦ ﺍﻷﻋﻀـﺎﺀ‪ .‬ﻭﻻ ﺗﻔﺮﻗـﻮﺍ ﺟﺴـﺪﻩ‬
‫ﻭﻻ ﺃﻋﻀﺎﺀﻩ ﻭﻻ ﲡﻌﻠﻮﺍ ﺍﻷﻣﻮﺭ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻋﻨﺪﻛﻢ ﺃﻓﻀﻞ ﻣﻦ ﻛﻼﻡ ﺍﻟﻠﱠﻪ‪ .‬ﺑﻞ ﺍﺟﺘﻤﻌﻮﺍ ﻛـﻞ‬
‫ﻳﻮﻡ ﺑﻜﺮﺓ ﻭﻋﺸﻴﺔ ﺇﱃ ﺍﻟﺒﻴﻌﺔ‪ .‬ﻟُﺘﺼﻠﱡﻮﺍ ﻭﺗﺮﺗﻠﻮﺍ ﻭﺗﻘﺮﺃﻭﺍ ﺍﳌﺰﻣﻮﺭ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺴـﺘﲔ ﺑﻜـﺮﻩ ‪...‬‬
‫ﻭﻣﺰﻣﻮﺭ ﺍﳌﺎﺋﺔ ﻭﺃﺭﺑﻌﲔ ﻋﺸﻴﺔ‪ .‬ﻻ ﺳﻴﻤﺎ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟـﺬﻱ ﻫـﻮ ﺍﻷﺣـﺪ‪.‬‬
‫ﻓﺈﻧﻪ ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻥ ﲡﺘﻤﻌﻮﺍ ﻓﻴﻬﻤﺎ ﰲ ﺍﻟﺒﻴﻌﺔ‪ .‬ﺑﺄﺩﺏ ﻛﺜﲑ ﺟﺪﹰﺍ‪ .‬ﻟﺘﺮﺳﻠﻮﺍ ﺇﱃ ﻓﻮﻕ ﲤﺠﻴـﺪ‬
‫ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﺧﻠﻖ ﻛﻞ ﺷﻲﺀ ﺑﻴﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﺇﻟﻴﻨﺎ ﻟﻴﺘﺄﻟﱠﻢ ﻣﻦ ﺃﺟﻠﻨﺎ ﻭﺃﻗﺎﻣﻪ ﻣـﻦ‬
‫ﺍﳌﻮﺗﻰ ‪ ...‬ﻓﺈﻥ ﱂ ﺗﻔﻌﻠﻮﺍ ِﻣﻤﱠﺎ ﻫﻮ ﻭﺍﺟﺐ ﻋﻠﻴﻜﻢ ﻓﻤﺎ ﻫﻮ ﺟﻮﺍﺏ ﺍﻟﺬﻳﻦ ﻻ ﳛﻀﺮﻭﻥ ﺍﻟﺒﻴﻌـﺔ‬
‫ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﳌﻘﺪﺳﺔ ﻟﻴﺴﻤﻊ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﺍﻟﺬﻱ ﻳﺘﻢ ﻓﻴـﻪ ﺍﻟـﺜﻼﺙ ﺻـﻠﻮﺍﺕ‪.‬‬
‫ﻭﳓﻦ ﻗﻴﺎﻡ ﻟﺘﺬﻛﺎﺭ ﺍﻟﺬﻱ ﻗﺎﻡ ﻣﻦ ﺍﳌﻮﺕ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ‪ .‬ﺍﻟﺬﻱ ﰲ ﻣﺜﻠﻪ ﺗﻜﻮﻥ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻠﺬﻳﻦ‬
‫ﺭﻗﺪﻭﺍ‪ .‬ﻭﺑﺸﺎﺭﺓ ﺍﻷﻧﺎﺟﻴﻞ ﻭﻗﺪﺍﺱ ﺍﻟﻘﺮﺑﺎﻥ ﻭﺑﺮﺍﻫﲔ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ‪...‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ :‬ﻛﻴﻒ ﻻ ﻳﻜﻮﻥ ﻋﺪﻭﹰﺍ ﻟﻠﱠﻪ ﺍﻟﺬﻱ ﻳﺘﺸﺎﻏﻞ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻠﻴﻞ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‬
‫ﺍﻟﻔﺎﱐ ﻭﻳﺘﻮﺍﱏ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻷﺑﺪﻳﺔ‪ .‬ﻭﻳﻬﺘﻢ ﻛﻞ ﻳﻮﻡ ﺑﺎﳊﻤﺎﻣﺎﺕ ﻭﺍﻟﻄﻌﺎﻡ ﺍﻟﺒﺎﺋﺪ‪ .‬ﻭﻳﺮﻓﺾ ﻣﺎ‬
‫ﻕ‪ .‬ﻭﻟﻴﺲ ﻟﻪ ﺍﻧﻘﻀﺎﺀ ﻛﻴﻒ ﻻ ﻳُﻘﺎﻝ ﻟﻪ‪ .‬ﺇﻥ ﺍﻷﻣﻢ ﻳﺘﱪﱠﺭﻭﻥ ﺃﻛﺜﺮ ﻣﻨﻚ ﻛﻤﺎ ﻋﲑ ﺍﻟﺮﺏ‬ ‫ﻫﻮ ﺑﺎ ٍ‬
‫ﺃﻭﺭﺷﻠﻴﻢ؟ ‪ ....‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺳﺎﺩﻭﻡ ﺗﱪﱠﺭﺕ ﺃﻛﺜﺮ ﻣﻨﻚ‪ .‬ﻷﻧﻨﺎ ﻫﻮﺫﺍ ﻧﺮﻯ ﺍﻷﻣﻢ ﻳﻘﻮﻣﻮﻥ ﻛـﻞ‬
‫ﻳﻮﻡ ﻣﻦ ﻧﻮﻣﻬﻢ ﻭﻳﺴﻌﻮﻥ ﻣﺴﺮﻋﲔ ﺇﱃ ﺑﻴﻮﺕ ﺍﻷﺻﻨﺎﻡ ‪ ...‬ﻟﻴﻌﺒﺪﻭﻫﻢ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻭﻗﺒـﻞ‬
‫ﻛﻞ ﻋﻤﻞ ﻭﻻ ﻳﺘﺨﻠﱠﻒ ﻣﻨﻬﻢ ﺃﺣﺪ ﻳﻮﻡ ﻋﻴﺪ‪ .‬ﻭﻻ ﰲ ﻳﻮﻡ ﺍﺟﺘﻤﺎﻉ‪ .‬ﺑﻞ ﻳﺘﻔﺮﱠﻏـﻮﻥ ﻛﻠـﻬﻢ‬
‫ﻟﺬﻟﻚ‪ .‬ﻭﻟﻴﺲ ﺍﻟﻘﺮﻳﺒﻮﻥ ﻓﻘﻂ ﺑﻞ ﻭﺍﻟﺒﻌﻴﺪﻭﻥ ﺃﻳﻀﹰﺎ ﺑﻞ ﺗﺮﺍﻫﻢ ﻛﻠﻬﻢ ﳎـﺘﻤﻌﲔ ﰲ ﺑـﺮﺍﺑﻴﻬﻢ‪.‬‬
‫ﻭﻫﺬﺍ ﺣﺎﻝ ﲨﺎﻋﺔ ﺍﻟﺬﻳﻦ ﻳﺴﻌﻮﻥ ﺑﺎﻟﺒﺎﻃﻞ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‪ .‬ﻭﺃﻬﻧﻢ ﻳﺒﻄﻠﻮﻥ ﺑﻌﺪ ﻛﻞ ﺳـﺘﺔ ﺃﻳـﺎﻡ‬
‫ﻭﳚﺘﻤﻌﻮﻥ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺑﻊ ﰲ ﳎﺎﻣﻌﻬﻢ ‪ ..‬ﻭﻻ ﻳﺘـﺄﺧﺮﻭﻥ ﰲ ﻭﻗـﺖ ﻣـﻦ ﺍﻷﻭﻗـﺎﺕ‪.‬‬
‫ﻭﻻ ﻳﺘﻮﺍﻧﻮﻥ ﻋﻦ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‪ .‬ﻫﺬﺍ ﻣﻊ ﺃﻬﻧﻢ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﻗﻮﺓ ﺍﻟﻜﻠﻤﺔ ﲟﺨﺎﻟﻔﺘـﻬﻢ ﺍﻷﻣﺎﻧـﺔ‪.‬‬
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‫ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﻘﻂ ﺑﻞ ﺑﺘﺴﻤﻴﺘﻬﻢ ﻧﻔﻮﺳﻬﻢ ﻳﻬﻮﺩﹰﺍ ﺇﺫ ﻳﺴﺮﻗﻮﻥ ﺍﺳﻢ ﺍﻟﺒﺎﺭ " ﻳﻬـﻮﺩ " ﺍﻟـﺬﻱ‬
‫ﺗﻔﺴﲑﻩ ﺍﻻﻋﺘﺮﺍﻑ‪ .‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﱂ ﻳﻌﺮﻓﻮﺍ ﺍﻟﻠﱠﻪ ﺍﻟﺒﺘﺔ‪ .‬ﺑﻞ ﺃﻛﻤﻠﻮﺍ ﲟﺨﺎﻟﻔﺘﻬﻢ ﺍﻟﻨـﺎﻣﻮﺱ ﺁﻻﻡ‬
‫ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻟﻮ ﺭﺟﻌﻮﺍ ﻭﺗﺎﺑﻮﺍ ﳋﻠﺼﻮﺍ ﻭﺇﺫﺍ ﻛﺎﻥ ﻫـﺆﻻﺀ ﺣﺮﻳﺼـﲔ ﻫﻜـﺬﺍ ﻋﻠـﻰ‬
‫ﺍﺟﺘﻤﺎﻋﺎﻬﺗﻢ ﺍﻟﺒﺎﻃﻠﺔ‪ .‬ﰲ ﻛﻞ ﻭﻗﺖ ﻭﻟﻴﺲ ﳍﻢ ﺧﻼﺹ ﻭﻻ ﺭﺑﺢ ‪ ...‬ﻓﻤﺎ ﺍﻟﺬﻱ ﲡﻴﺐ ﺃﻧـﺖ‬
‫ﺍﻟﻠﱠﻪ ﺑﻪ ﻋﻨﺪﻣﺎ ﺗﺘﺨﻠﱠﻒ ﻋﻦ ﺑﻴﻌﺘﻪ‪ .‬ﻭﻻ ﺗﺘﺸﺒﱠﻪ ﺑﺎﻷﻣﻢ‪ .‬ﺑﻞ ﺑﺘﺄﺧﺮﻙ ﻋﻨﻬﺎ ﺗﺘﻮﺍﱏ ﻋﻦ ﺧـﻼﺹ‬
‫ﻧﻔﺴﻚ‪ .‬ﻭﺗﻜﻮﻥ ﻣﻀﺎﺩﹰﺍ ﺷﺮﻳﺮﺍﹰ؟؟‬
‫ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ :‬ﻳﻘﻮﻝ ﺍﻟﺮﺏ ﻣﻦ ﺟﻬﺔ ﺇﺭﻣﻴﺎ ﺍﻟﻨﱯ‪َ " :‬ﻋﺪﱄ ﱂ ﳛﻔﻈﻮﻩ‪ .‬ﻭﰲ ﻋـﺪﻝ‬
‫ﺍﻷﻣﻢ ﱂ ﻳﺴﻠﻜﻮﺍ "‪ .‬ﻭﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ‪ " :‬ﺇﻥ ﺇﺳﺮﺍﺋﻴﻞ ﺯﻛﱠﻰ ﻧﻔﺴﻪ ﺃﻛﺜﺮ ﻣـﻦ ﻋـﺪﻡ ﺭﺿـﻰ‬
‫ﻳﻬﻮﺫﺍ "‪ ،‬ﻭﺑﻌﺪﻫﺎ ﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ‪ " :‬ﻫﺆﻻﺀ ﺍﻷﻣﻢ ﱂ ﻳﺒﺪﻟﻮﺍ ﺃﳍﺘﻬﻢ ﺍﻟﱵ ﻟﻴﺴﺖ ﺁﳍـﺔ‪ .‬ﻓﺘﺸـﻮﺍ‬
‫ﺍﳉﺰﺍﺋﺮ ﺍﻟﱵ ﻟﻠﻜﺪﺍﻳﻴﻢ ﻭﺍﻧﻈﺮﻭﺍ ﻭﺍﺭﺳﻠﻮﺍ ﺇﱃ ﻗﻴﺪﺍﺭ ﻭﺍﻋﻠﻤﻮﺍ ﻳﻘﻴﻨﹰﺎ‪ .‬ﻫﻞ ﻛﺎﻥ ﻫﺬﺍ ﻓﻴﻬﻢ ﻛـﻼ‬
‫ﺑﻞ ﺃﻭﻟﺌﻚ ﱂ ﻳﺒﺪﻟﻮﺍ ﻧﻮﺍﻣﻴﺴﻬﻢ‪ .‬ﻓﺄﻣﱠﺎ ﺷﻌﱯ ﻓﺈﻧﻪ ﺑﺪﱠﻝ ﳎﺪﻩ‪.‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ :‬ﲟﺎﺫﺍ ﳚﻴﺐ ﺍﻟﺬﻱ ﻳﻨﺴﻰ ﻭﻳﺘﺄﺧﺮ ﻋﻦ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳌﻘﺪﺳﺔ ﺍﻟﱵ ﻟﻠﱠـﻪ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺣﺘﺞ ﻭﺍﺣﺪ ﺑﻌﻤﻞ ﻳﺪﻳﻪ‪ .‬ﻓﻸﺟﻠﻪ ﻻ ﺗﺘﻮﺍﻥ ﻭﲢﺘﺞ ﲝﺠﺞ ﺧﻄﺎﻳﺎﻩ‪ .‬ﻓﻠﻴﻌﻠﻢ ﻫﺬﺍ ﺃﻥ ﺻﻨﻌﺔ‬
‫ﺍﳌﺆﻣﻨﲔ ﻋﻨﺪﻫﻢ ﻧﺎﻓﻠﺔ ﻓﺄﻣﱠﺎ ﻋﻤﻠﻬﻢ ﻓﻬﻮ ﻋﺒﺎﺩﺓ ﺍﻟﻠﱠﻪ‪.‬‬
‫ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪ :‬ﺍﺻﻨﻌﻮﺍ ﺻﻨﺎﺋﻌﻜﻢ ﳌﻌﺎﺷﻜﻢ‪ .‬ﻭﲤﺴﱠﻜﻮﺍ ﺑﻌﺒﺎﺩﺓ ﺍﻟﻠﱠﻪ ﰲ ﺍﻟﻌﻤﻞ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺍﻟﺮﺏ‪ :‬ﻻ ﺗﻌﻤﻠﻮﺍ ﻟﻠﻄﻌﺎﻡ ﺍﻟﻔﺎﱐ ﺑﻞ ﻟﻠﻄﻌﺎﻡ ﺍﻟﺒﺎﻗﻲ ﻟﻠﺤﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪.‬‬
‫ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‪ :‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪ :‬ﻫﺬﺍ ﻫﻮ ﻋﻤﻞ ﺍﻟﻠﱠﻪ‪ .‬ﺃﻥ ﺗﺆﻣﻨﻮﺍ ﺑﺎﻟﺬﻱ ﺃﺭﺳﻠﻪ‪ .‬ﺍﺳـﺮﻋﻮﺍ‬
‫ﻭﻻ ﺗﺘﺨﻠﱠﻔﻮﺍ ﻋﻦ ﻛﻨﻴﺴﺔ ﺍﻟﻠﱠﻪ ﺃﺑﺪﹰﺍ‪.‬‬
‫ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ :‬ﻓﺈﻥ ﺃﻧﺘﻢ ﺭﻓﻀﺘﻤﻮﻫﺎ ﻭﻣﻀﻴﺘﻢ ﺇﱃ ﻫﻴﻜﻞ ﺍﻷﻣﻢ ﻭﺇﱃ ﳎﺎﻣﻊ ﺍﻟﻴﻬـﻮﺩ‬
‫ﻭﳎﻤﻊ ﺍﳌﺨﺎﻟﻔﲔ‪ .‬ﻓﻤﺎ ﻫﻮ ﺍﳉﻮﺍﺏ ﺍﻟﺬﻱ ﲡﻴﺒﻮﻥ ﺍﻟﻠﱠﻪ ﺑﻪ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ‪ .‬ﻷﻧﻜﻢ ﺭﻓﻀـﺘﻢ‬
‫ﻛﻼﻡ ﺍﻟﻠﱠﻪ ﺍﳊﻲ ﺍﳌﹸﺤﻴﻲ‪ .‬ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺧﻼﺻﻜﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺑﺪﻱ‪ .‬ﻭﻣﻀـﻴﺘﻢ ﺇﱃ ﺑﻴـﺖ‬
‫ﺷﻴﻄﺎﱐ‪ .‬ﻭﳎﻤﻊ ﻗﺎﺗﻠﻲ ﺍﻟﺮﺏ ﻭﻛﻨﻴﺴﺔ ﺍﻷﺷﺮﺍﺭ‪ .‬ﻭﱂ ﺗﺴﻤﻌﻮﺍ ﺍﻟﺬﻱ ﻗﺎﻝ‪ :‬ﺃﺑﻐﻀﺖ ﻛﻨﻴﺴـﺔ‬
‫ﺍﻷﺷﺮﺍﺭ‪ .‬ﻭﱂ ﺃﺩﺧﻞ ﻣﻊ ﳐﺎﻟﻔﻲ ﺍﻟﻨﺎﻣﻮﺱ‪ .‬ﻭﱂ ﺃﺟﻠﺲ ﰲ ﻣﻮﺿﻊ ﺣﻜﻢ ﺑﺎﻃﻞ‪ .‬ﻭﻣﻊ ﺍﳌﻨﺎﻓﻘﲔ‬
‫ﱂ ﺃﺟﻠﺲ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻃﻮﰉ ﻟﻠﺮﺟﻞ ﺍﻟﺬﻱ ﱂ ﻳﺴﻠﻚ ﰲ ﻣﺆﺍﻣﺮﺓ ﺍﳌﻨﺎﻓﻘﲔ‪ .‬ﻭﱂ ﻳﻘﻒ ﰲ ﳎـﺎﻟﺲ‬
‫ﻼ ﻭﻬﻧﺎﺭﹰﺍ‪..‬‬
‫ﺍﳌﺴﺘﻬﺰﺋﲔ ﻭﱂ ﻳﻘﻒ ﰲ ﻃﺮﻳﻖ ﺍﳋﺎﻃﺌﲔ‪ .‬ﻟﻜﻦ ﰲ ﻧﺎﻣﻮﺱ ﺍﻟﺮﺏ ﺇﺭﺍﺩﺗﻪ ﻳﺘﻠﻮ ﻟﻴ ﹰ‬
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‫ﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻓﺄﻣﱠﺎ ﺃﻧﺖ ﻓﺘﺮﻛﺖ ﲨﺎﻋﺔ ﺍﳌﺆﻣﻨﲔ ﻭﻛﻨﻴﺴﺔ ﺍﻟﻠﱠﻪ ﻭﻧﺎﻣﻮﺳﻪ‪ .‬ﻭﺍﻟﺘﻔـﺖ ﺇﱃ‬
‫ﺃﺷﻴﺎﺀ ﺍﻟﻠﺼﻮﺹ‪ .‬ﻭﻋﺪﺩﺕ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﳒﺎﺱ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﺃﻃﻬﺎﺭﹰﺍ‪ .‬ﺧﺎﻟﻄﺖ ﺍﻟﺬﻳﻦ ﺃﻓﺮﻗﻚ ﺍﻟﻠﱠـﻪ‬
‫ﻣﻨﻬﻢ ‪ ....‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﻘﻂ‪ .‬ﺑﻞ ﻭﺳﻌﻴﺖ ﺇﱃ ﳏﺎﻓﻞ ﺍﻟﻮﺛﻨﻴﲔ‪ .‬ﻭﺃﺳﺮﻋﺖ ﺍ ﹸﳌﻀﻲ ﺇﱃ ﳎﺎﻣﻌﻬﻢ‬
‫ﻣﺸﺘﻬﻴﹰﺎ‪ .‬ﻭﺑﻌﺪ ﻫﺬﺍ ﺻﺮﺕ ﻛﻮﺍﺣﺪ ﻣﻨﻬﻢ‪ .‬ﺗﺴﻤﻊ ﻛﻼﻣﹰﺎ ﻻ ﻣﻨﻔﻌﺔ ﻓﻴﻪ‪ِ .‬ﻣﻤﱠـﺎ ﻻ ﳚـﺐ ﺃﻥ‬
‫ﺗﻘﻮﻟﻪ‪ .‬ﻷﻧﻪ ﻣﺒﻐﻮﺽ ﻭﳑﻠﻮﺀ ﻣﻦ ﻛﻞ ﳒﺎﺳﺔ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﱂ ﺗﺴﻤﻊ ﺇﺭﻣﻴﺎ ﺍﻟﻨﱯ‪ .‬ﺇﺫ ﻳﻘﻮﻝ‪ :‬ﱂ ﺃﺟﻠﺲ ﰲ ﻣﻮﺿﻊ ﻫـﺰﺀ‬
‫ﺧﻮﻓﹰﺎ ﻣﻦ ﻭﺟﻬﻚ‪ .‬ﻭﺃﻳﻮﺏ ﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ‪ :‬ﺇﱐ ﱂ ﺃﻣﺶ ﻗﻂ ﻣﻊ ﺍﳌﺴﺘﻬﺰﺋﲔ‪ .‬ﺑﻞ ﺃﻧﺎ ﻣـﻮﺯﻭﻥ‬
‫ﲟﻴﺰﺍﻥ ﺍﻟﻌﺪﻝ‪ .‬ﻓﻠﻤﺎﺫﺍ ﺗﺸﺘﻬﻲ ﺃﻥ ﺗﺴﻤﻊ ﻛﻼﻡ ﺍﻟﻮﺛﻨﻴﲔ ﺍﳌﻤﻴﺖ‪ .‬ﺍﻟﺬﻱ ﻫـﻮ ﻣـﻦ ﺃﻭﺍﻣـﺮ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻭﻳﻘﺘﻠﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺘﺒﻌﻬﻢ‪ .‬ﺇﺫ ﻳﺒﻌﺪﻭﻧﻪ ﻋﻦ ﺍﻷﻣﺎﻧﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﳝﻀﻮﻥ ﺑـﻪ‬
‫ﻟﻴﻌﺒﺪ ﺁﳍﺔ ﻛﺜﲑﺓ‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻓﺄﻣﱠﺎ ﺃﻧﺘﻢ ﻓﻠﺘﺘﻔﺮﱠﻏﻮﺍ ﻟﻨﺎﻣﻮﺱ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻟﻴﻜﻦ ﻋﻨﺪﻛﻢ ﺃﻓﻀﻞ ﻣﻦ ﻛﻞ‬
‫ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺃﻛﺮﻣﻮﻩ ﺟﺪﹰﺍ‪ .‬ﻭﺃﺳﺮﻋﻮﺍ ﺇﱃ ﻛﻨﻴﺴﺔ ﺍﻟﻠﱠﻪ‪ .‬ﺍﻟﱵ ﺍﻗﺘﻨﺎﻫﺎ ﺍﻟﺴـﻴﺪ ﺍﳌﺴـﻴﺢ‪.‬‬
‫ﺍﺑﻨﻪ ﺍﳊﺒﻴﺐ ﺑﺪﻣﻪ ﺑﻜﺮ ﻛﻞ ﺍﳋﻠﻴﻘﺔ ﺍﻟﱵ ﻫﻰ ﺑﻴﺖ ﺍﻟﻌﻠﻲ ﺍﻟﱵ ﺃﻃﻠﻘﺘﻨﺎ ﺑﻜﻼﻡ ﺍﻟﻨﻌﻤﺔ ﻭﺟﻌﻠﺖ‬
‫ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺃﺧﺬ ﻣﻨﺎ ﺍﻟﺸﻜﻞ ﺇﺫﺍ ﺷﺎﺭﻛﻨﺎﻩ ﻟﻨﻜﻮﻥ ﻟﻪ ﺃﻋﻀﺎﺀ ﻃﺎﻫﺮﺓ ﳐﺘﺎﺭﺓ ‪ ...‬ﻻ ﻋﻴـﺐ‬
‫ﻓﻴﻬﺎ ﻭﻻ ﺩﻧﺲ ﻭﻻ ﺷﻴﺌﹰﺎ ﻣﺜﻞ ﻫﺬﺍ‪ .‬ﺑﻞ ﻧﻜﻮﻥ ﻃﺎﻫﺮﻳﻦ ﻛﻤَﻦ ﻻ ﻋﻴﺐ ﻓﻴﻬﻢ‪ .‬ﻭﻛـﺎﻣﻠﲔ ﰲ‬
‫ﺍﻷﻣﺎﻧﺔ ﻛﺼﻮﺭﺓ ﺍﻟﺬﻱ ﺧﻠﻘﻨﺎ‪ .‬ﻟﻪ ﺍﺠﻤﻟﺪ ﺩﺍﺋﻤﹰﺎ ‪...‬‬
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‫ﻻ ﳚﻮﺯ ﻟﻠﻨﺼﺎﺭﻯ ﺃﻥ ﳝﻀﻮﺍ ﺇﱃ ﳎﻤﻊ ﺍﻷﻣﻢ‬
‫ﻭﻻ ﺇﱃ ﺍﳌﻼﻋﺐ ﻭﻻ ﺇﱃ ﺍﳊﻮﺍﻧﻴﺖ‬
‫ﻭﻻ ﺇﱃ ﻣﻮﺿﻊ ﳚﺘﻤﻊ ﻓﻴﻪ ﻏﲑ ﺍﳌﺆﻣﻨﲔ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ‪ 11‬ﺑﺎﺑﹰﺎ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﲢﻔﱠﻈﻮﺍ ﻣﻦ ﺃﻥ ﺗﺘﻔﺮﱠﻏﻮﺍ ِﻟﻤَﺎ ﻓﻴﻪ ﻫﻼﻛﻜﻢ‪ .‬ﻭﻻ ﲡﺘﻤﻌﻮﺍ ﻣﻊ ﺍﻷﻣﻢ ﰲ ﳎﺎﻣﻌﻬﻢ‪.‬‬
‫ﻓﺈﻧﻪ ﻟﻜﻢ ﻫﻼﻙ ﻭﻏﻮﺍﻳﺔ‪ .‬ﻟﻴﺲ ﻟﻠﱠﻪ ﺷﺮﻛﺔ ﻣﻊ ﺍﻟﺸﻴﺎﻃﲔ‪ .‬ﻓﻤﻦ ﺍﺟﺘﻤﻊ ﻣﻌﻬﻢ ﻳُﻔﻜﱢﺮ ﰲ ﺍﻷﻣﻮﺭ‬
‫ﺍﻟﺸﻴﻄﺎﻧﻴﺔ‪ .‬ﻓﺈﻧﻪ ﻳﻌﺪ ﻣﺜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻭﻳﺮﺙ ﺍﻟﻠﻌﻨﺔ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻫﺮﺑﻮﺍ ﻣﻦ ﺍﳌﻨﺎﻇﺮ ﺍﻟﱵ ﻻ ﺗﻔﻴﺪ ﺍﻟﱵ ﻫﻰ ﻣﻼﻋﺐ ﺍﻷﻣﻢ‪ .‬ﻭﻣﻮﺍﺿـﻊ ﺍﻟﺼـﺮﺍﻉ‬
‫ﺍﻟﺬﻱ ﻟﻠﻮﺛﻨﻴﲔ ﻭﺍﻟﺬﻳﻦ ﻳﺼﻨﻌﻮﻥ ﺍﻟﺮﻗﻴﺔ‪ .‬ﻭﺍﳌﹸﻌﺰﱢﻣﲔ ﻭﺍﻟﺬﻳﻦ ﻳـﺘﻄﲑﻭﻥ ﺑـﺎﻟﻄﻴﻮﺭ ﻭﺍﻟـﺬﻳﻦ‬
‫ﻳﻮﺳﻄﻮﻥ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﳌﻨﺠﻤﲔ‪ .‬ﻷﻧﻪ ﻣﻜﺘﻮﺏ‪ :‬ﻟﻴﺲ ﰲ ﻳﻌﻘﻮﺏ ﺗﻨﺠﻴﻢ‪ .‬ﻭﻻ ﰲ ﺇﺳـﺮﺍﺋﻴﻞ‬
‫ﺗﻌﺰﱘ‪ .‬ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﺍﻟﻘﺎﺻﻮﻣﲔ‪ .‬ﻭﻻ ﺍﳌﹸﻌـﺰﱢﻣﲔ ﻭﺍﳌﹸـﻨﺠﱢﻤﲔ‪ .‬ﻭﺃﺻـﺤﺎﺏ‬
‫ﺍﳌﻮﺍﻟﻴﺪ‪ .‬ﻭﻻ ﲢﺒﻮﺍ ﺍﻟﻌﺮﱠﺍﻓﲔ‪ .‬ﻭﻷﺟﻞ ﻫﺬﺍ ﻳﻘﻮﻝ ﺇﺭﻣﻴﺎ ﺍﻟﻨﱯ‪ " :‬ﻻ ﺗﺴﻠﻜﻮﺍ ﰲ ﻣﻮﺍﺿﻊ ﺍﻷﻣﻢ‪.‬‬
‫ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﻋﻼﻣﺎﺕ ﺍﻟﺴﻤﺎﺀ "‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﺍﻟﻮﺍﺟﺐ ﺍﻵﻥ ﺃﻥ ﻬﺗﺮﺑﻮﺍ ﻣﻦ ﺍﻟﻮﺛﻨﻴﲔ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﲨﻴـﻊ ﺍﳍﺮﺍﻃﻘـﺔ‬
‫ﻟﺘﻨﺎﻟﻮﺍ ﺍﻟﻨﺠﺎﺓ ﻷﻧﻔﺴﻜﻢ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺇﺫﺍ ﳓﻦ ﺍﺧﺘﻠﻄﻨﺎ ﻣﻌﻬﻢ ﰲ ﺃﻋﻴﺎﺩﻫﻢ‪ .‬ﺍﻟﱵ ﻳﻜﻤﻠﻮﻬﻧـﺎ ﻛﺮﺍﻣـﺔ ﻷﺻـﻨﺎﻣﻬﻢ‪.‬‬
‫ﻓﺈ ﱠﻥ ﻫﺬﺍ ِﻣﻤﱠﺎ ﳚﺐ ﺃﻥ ﻬﺗﺮﺏ ﻣﻨﻪ‪ .‬ﻭﻣﻦ ﻣﻮﺍﺿﻊ ﺃﻋﻴﺎﺩﻫﻢ ﻭﻓﻀﺎﳛﻬﻢ ﺍﻟﱵ ﻳﺼﻨﻌﻮﻬﻧﺎ ﻓﻴﻬـﺎ‪.‬‬
‫ﻷﻧﻪ ﻻ ﳚﺐ ﳌﺆﻣﻦ ﺃﻥ ﳚﺘﺎﺯ ﻣﻮﺍﺿﻊ ﺃﻋﻴﺎﺩﻫﻢ ﺇ ﱠﻻ ﺇﺫﺍ ﺃﺭﺍﺩ ﻭﺍﺣﺪ ﺃﻥ ﻳﺸﺘﺮﻱ ﺃﻭ ﻳﺒﺘﺎﻉ ﻋﺒﺪﹰﺍ‬
‫ﺠﻲ ﻧﻔﺴﻪ‪ .‬ﺃﻭ ﻳﺸﺘﺮﻱ ﺷﻴﺌﹰﺎ ﻳﻘﻴﻢ ﺑﻪ ﺃﻭﺩﻩ‪.‬‬‫ﻭُﻳﻨ ﱢ‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺍﺑﺘﻌﺪﻭﺍ ﻋﻦ ﲨﻴﻊ ﳏﺎﻓﻞ ﺍﻷﻣﻢ ﻭﻋﻦ ﻫﻴﺎﻛﻞ ﺍﻷﺻﻨﺎﻡ ﻭﺻﻠﻮﺍﻬﺗﻢ ﻭﺃﻋﻴﺎﺩﻫﻢ‪.‬‬
‫ﻭﻣﻦ ﻛﻞ ﻣﻨﺎﻇﺮ ﺍﻟﺸﻴﺎﻃﲔ ‪...‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺸﺒﺎﺏ ﻛﻮﻧﻮﺍ ﻣﺴﺘﺤﻘﲔ ﺃﻥ ﺗﺴﺮﻋﻮﺍ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﺑﻜﻞ ﺷﻬﻮﺓ ﻣـﻦ‬
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‫ﻏﲑ ﺭﻳﺎﺀ‪.‬‬
‫ﻭﻻ ﺗﻐﻔﻠﻮﺍ ﻋﻦ ﻋﻤﻞ ﺃﻳﺪﻳﻜﻢ‪ .‬ﻟﺘﻜﻮﻧﻮﺍ ﺯﻣﺎﻧﻜﻢ ﻛﻠﻪ ﲡﺪﻭﻥ ﻣﺎ ﺗﻜﺘﻔﻮﻥ ﺑـﻪ ﺃﻧـﺘﻢ‬
‫ﻼ‪.‬‬
‫ﻭﺍﻟﻔﻘﺮﺍﺀ ﻟﻜﻲ ﻻ ﲢﻤﻠﻮﻥ ﻛﻨﻴﺴﺔ ﺍﻟﻠﱠﻪ ﺛﻘ ﹰ‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﻷﻧﻨﺎ ﳓﻦ ﺃﻳﻀﹰﺎ ﺗﻔﺮﱠﻏﻨﺎ ﻟﺒﺸﺎﺭﺓ ﺍﻹﳒﻴﻞ ﻭﱂ ﻧﺘﻮﺍﻥ ﻋﻦ ﻋﻤﻞ ﺃﻳﺪﻳﻨﺎ‪ .‬ﻗﻮﻡ ﻣﻨـﺎ‬
‫ﺻﻴﺎﺩﻭ ﲰﻚ‪ .‬ﻭﻗﻮﻡ ﻣﻨﺎ ﺻﻨﺎﻉ ﻟﻠﺨﻴﺎﻡ‪ .‬ﻭﺁﺧﺮﻭﻥ ﻳﻔﻠﺤﻮﻥ ﺍﻷﺭﺽ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﻳﻘﻮﻝ ﺳﻠﻴﻤﺎﻥ‪ :‬ﺗﻌﺎﻝ ﺇﱃ ﺍﻟﻨﻤﻞ ﻭﺍﻧﻈﺮ ﺃﻳﻬﺎ ﺍﻟﻜﺴﻼﻥ ‪ ..‬ﻓﻜﹸﻦ ﺣﻜﻴﻤﹰﺎ ﺃﻛﺜـﺮ‬
‫ﻣﻨﻪ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﻓﻼﺣﺔ ﻭﻻ ﻣَﻦ ﻳﻀﻄﺮﻩ‪ .‬ﻭﻻ ﻫﻮ ﲢﺖ ﺳﻠﻄﺎﻥ‪ .‬ﻭﻫـﻮ ﻳـﺪﺧﺮ ﰲ‬
‫ﺾ ﺇﱃ ﺍﻟﻨﺤﻞ ﻭﺍﻋﺮﻑ ﻛﻴـﻒ‬ ‫ﺍﻟﺼﻴﻒ ﻃﻌﺎﻣﻪ‪ .‬ﻭﳚﻤﻊ ﻟﻪ ﲨﻌﹰﺎ ﻛﺒﲑﹰﺍ ﰲ ﺃﻳﺎﻡ ﺍﳊﺼﺎﺩ‪ .‬ﻭﺍﻣ ِ‬
‫ﻳﻌﻤﻞ‪ .‬ﻭﻛﻴﻒ ﻫﻮ ﻋﻤﻠﻪ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻨﻌﻢ ﺍﳌﻠﻮﻙ ﲝﺒﻪ‪ .‬ﻭﻛﻞ ﺃﺣـﺪ ﳛﺒـﻪ ﻫـﻮ ﺟﻠﻴـﻞ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﺿﻐﲑﹰﺍ ﰲ ﻗﻮﺗﻪ ﻓﻘﺪ ﻛ ّﺮﻣﺘﻪ ﺍﳊﻜﻤﺔ ﻭﺟﻌﻠﺘﻪ ﻗﺪﺍﻡ‪.‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪ :‬ﺇﱃ ﻣﱴ ﺗﺮﻗﺪ ﺃﻳﻬﺎﺍﻟﻜﺴﻼﻥ‪ .‬ﻭﻣﱴ ﺗﺴـﺘﻴﻘﻆ ﻣـﻦ ﻧﻮﻣـﻚ؟‬
‫ﻼ‪ .‬ﻭﻳﺪﺍﻙ ﻣﻀﻤﻮﻣﺘﺎﻥ ﺇﱃ ﺻﺪﺭﻙ‪ .‬ﻓﻴﺠﻴﺌﻚ ﺍﻟﻔﻘﺮ ﻣﺜﻞ ﻣَـﻦ ﻳﺴـﻌﻰ‬ ‫ﻼ‪ .‬ﻭﺗﻨﺘﺒﻪ ﻗﻠﻴ ﹰ‬
‫ﺗﻨﺎﻡ ﻗﻠﻴ ﹰ‬
‫ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﻔﻘﺮ ﺳﻌﻴﹰﺎ ﺳﺮﻳﻌﹰﺎ‪ .‬ﺇﻥ ﺗﺮﻛﺖ ﺍﻟﻜﺴﻞ ﻓﺈﻥ ﺣﺼﺎﺩﻙ ﻳﻜـﻮﻥ ﻣﺜـﻞ ﻳﻨﺒـﻮﻉ‪.‬‬
‫ﻉ ﺭﺩﻱﺀ ‪...‬‬ ‫ﻭﻳﻬﺮﺏ ﻣﻨﻚ ﺍﻟﻔﻘﺮ ﻣﺜﻞ ﺳﺎ ٍ‬
‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﻣَﻦ ﻳﻌﻤﻞ ﰲ ﺃﺭﺿﻪ ﻓﻬﻮ ﻳﺸﺒﻊ ﺧﺒﺰﹰﺍ‪ .‬ﻭﺃﻳﻀﹰﺎ ﰲ ﻣﻮﺿﻊ ﺁﺧـﺮ‬
‫ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻜﺴﻼﻥ ﻳﻀﻢ ﻳﺪﻳﻪ ﻭﻳﺄﻛﻞ ﺟﺴﺪﻩ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ :‬ﺍﻟﻜﺴﻼﻥ ﻳﻀـﻢ ﻳﺪﻳـﻪ ﺇﱃ‬
‫ﺣﻀﻨﻪ ﻭﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺄﰐ ﻬﺑﻤﺎ ﺇﱃ ﻓﻤﻪ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ :‬ﻷﺟﻞ ﻛﺴﻞ ﺍﻷﻳﺎﺩﻱ ﻳﺘﻌﻮﱠﺝ ﺍﻟﺴﻘﻒ‬
‫ﺍﻋﻤﻞ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻋﻴﺐ ﺍﻟﻜﺴﻼﻥ ﻟﻴﺲ ﻟﻪ ﺑﺮ ٌﺀ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻭﺍﺣﺪ ﻻ ﻳﻌﻤﻞ ﻓﻼ ﻳﺄﻛﻞ ﻓـﺎﻟﺮﺏ ﻳـﺒﻐﺾ ﺍﻟﻜﺴـﺎﱃ‬
‫ﻭﻻ ﳛﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﻣﻦ ﺍﳌﺘﻜﺎﺳﻠﲔ ﺑﲔ ﺍﳌﺘﻮﻛﻠﲔ ﻋﻠﻰ ﺍﻟﻠﱠﻪ‪.‬‬

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‫ﻷﺟﻞ ﺍﻷﻳﺘﺎﻡ ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﻓﺼﻠﲔ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻗﻮﻡ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ﺻﺒﻴﺎﻧﹰﺎ ﺃﻭ ﻋﺬﺍﺭﻯ ﺻﺎﺭﻭﺍ ﻳﺘﺎﻣﻰ‪ .‬ﳌﺎ ﺭﻗﺪ ﺁﺑﺎﺅﻫﻢ‬
‫ﻓﺠﻴ ٌﺪ ﻫﻮ ِﻟﻤَﻦ ﻟﻴﺲ ﻟﻪ ﻭﻟﺪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻨﻬﻢ‪ .‬ﻭﳚﻌﻠﻪ ﻋﻨﺪﻩ ﰲ ﳏﻞ ﺍﻷﻭﻻﺩ‪ .‬ﻭﻣَﻦ ﻛﺎﻥ ﻟـﻪ‬
‫ﺃﻭﻻﺩ ﻛﺜﲑﻭﻥ‪ .‬ﺇﺫﺍ ﻗﺮﺏ ﻭﻗﺖ ﺗﺰﻭﻳﺞ ﺃﺣﺪﻫﻢ‪ .‬ﻳﺄﺧﺬ ﺍﻟﻔﺘﺎﺓ ﺍﻟﻌﺬﺭﺍﺀ ﻭﳚﻌﻠﻬﺎ ﻟﻮﻟﺪﻩ ﺯﻭﺟﺔ‪.‬‬
‫ﻼ ﻋﻈﻴﻤﹰﺎ ﺇﺫﺍ ﻓﻌﻠﺘﻤﻮﻩ‪ .‬ﻭﺗﻜﻮﻧﻮﻥ ﺁﺑﺎﺀ ﻟﻸﻳﺘﺎﻡ‪ .‬ﻭﺗﻨﺎﻟﻮﻥ ﺃﺟﺮ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺍﻟﱵ‬‫ﻓﻬﺬﺍ ﻳﻜﻮﻥ ﻓﻌ ﹰ‬
‫ﻫﻰ ﻣﻦ ِﻗﺒَﻞ ﺍﻟﺮﺏ ﺇﳍﻨﺎ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﺣﺪ ﻣﺮﺍ ٍﺀ ﻟﻠﻨﺎﺱ ﻭﻫﻮ ﻏﲏ ﻭﻳﻌﻴّﺮ ﺍﻟﻴﺘﻴﻢ‪ .‬ﻭﻻ ﻳﺼﻨﻊ ﺑﻪ ﻣـﺎ ﻗﻠﻨـﺎﻩ‬
‫ﻓﻴﻠﻌﻠﻢ ﻫﺬﺍ ﺃﻥ ﺃﺏ ﺍﻷﻳﺘﺎﻡ ﻭﺣﺎﻛﻢ ﺍﻷﺭﺍﻣﻞ ﻳﻬﺘﻢ ﺑﺎﻟﻴﺘﻴﻢ ﻭﺃﻣﱠﺎ ﻫﻮ ﻓﻴﻘﻊ ﰲ ﻳﺪ ﻣَـﻦ ﻳﻨﻔـﻖ‬
‫ﻣﺎ ﲨﻌﻪ ﺑ ﹸﻈﻠ ٍﻢ‪ .‬ﻭﻳﺘﻢ ﻋﻠﻴﻪ ﻣﺎ ﻗﻴﻞ ﰲ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻓﻢ ﺇﺷﻌﻴﺎﺀ ﺍﻟﻨﱯ‪ " :‬ﺇﻥ ﺩﻳﺎﺭﻛﻢ ﺗﺄﻛﻠـﻬﺎ‬
‫ﺍﻟﻐﺮﺑﺎﺀ ﻗﺪﺍﻣﻜﻢ ‪." ...‬‬

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‫ﰲ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﺎﻗﻔﺔ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻴﺘﺎﻣﻰ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻭﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﻷﺳﺎﻗﻔﺔ ﺍﻫﺘﻤﻮﺍ ﺑﻄﻌﺎﻡ ﺍﻟﻴﺘﺎﻣﻰ‪ .‬ﻭﻻ ﺗـﺪﻋﻮﻫﻢ ﻣﻌـﻮﺯﻳﻦ ﺷـﻴﺌﹰﺎ‬
‫ﻭﺃﻋﻄﻮﻫﻢ ﻣﻦ ﻣﺎﻟﻜﻢ‪ .‬ﺍﺩﻓﻌﻮﺍ ﳍﻢ ﻣﺎ ﻵﺑﺎﺋﻬﻢ‪ .‬ﻭﺍﻷﺭﺍﻣﻞ ﻣﺎ ﺗﺮﻛﻪ ﺃﺯﻭﺍﺟﻬـﻦ ﻭﺍﻟﺸـﺒﺎﺏ‬
‫ﺍﻫﺘﻤﻮﺍ ﺑﺘﺰﻭﳚﻬﻢ ﻭﺍﻟﺼﻨﺎﻉ ﺃﻋﻄﻮﻫﻢ ﺃﺩﻭﺍﺕ ﺻﻨﺎﻋﺘﻬﻢ‪ .‬ﻭﺍﻟﻀﻌﻔﺎﺀ ﺍﻋﻤﻠﻮﺍ ﻣﻌﻬـﻢ ﺭﲪـﺔ‪.‬‬
‫ﻭﺍﻟﻐﺮﺑﺎﺀ ﺃﺿﻴﻔﻮﻫﻢ‪ .‬ﻭﺍﳉﻴﺎﻉ ﺃﻃﻌﻤﻮﻫﻢ ﻭﺍﻟﻌﻄﺎﺵ ﺍﺳﻘﻮﻫﻢ ﻭﺍﻟﻌﺮﺍﺓ ﺍﻛﺴـﻮﻫﻢ‪ .‬ﻭﺍﳌﺮﺿـﻰ‬
‫ﺯﻭﺭﻭﻫﻢ ﻭﺍﳌﻌﺘﻘﻠﲔ ﻋﻴﻨﻮﻫﻢ‪ .‬ﻭﻬﺑﺆﻻﺀ ﻛﻠﻬﻢ ﺍﻫﺘﻤﻮﺍ‪ .‬ﻭﺍﻟﻔﺘﺎﺓ ﺍﻟﻌﺬﺭﺍﺀ ﺭﺍﻋﻮﻫﺎ ﺇﱃ ﺃﻥ ﺗﺒﻠـﻎ‬
‫ﺣﺪ ﺍﻟﺘﺰﻭﻳﺞ‪ .‬ﻭﺣﻴﻨﺌﺬ ﺃﻋﻄﻮﻫﺎ ﻷﺥ ﻣﺆﻣﻦ‪ .‬ﻭﺍﻟﻔﱴ ﺃﻳﻀﹰﺎ ﺃﻋﻄﻮﻩ ﻋﻴﺸﺔ ﺇﱃ ﺃﻥ ﻳﺘﻌﻠﱠﻢ ﺻﻨﻌﺔ‪.‬‬
‫ﻓﺈﺫﺍ ﻋﺮﻑ ﺍﻟﺼﻨﻌﺔ ﻟﻴﻜﻤﻞ ﻭﻳﻌﻮﻝ ﻧﻔﺴﻪ‪ .‬ﻭﻻ ﻳﺜﻘﻞ ﻋﻠﻰ ﺍﻹﺧﻮﺓ‪ .‬ﻟﻜﻲ ﺗﺪﻭﻡ ﺍﶈﺒـﺔ ﺍﻟـﱵ‬
‫ﺗﻔﻌﻞ ﻣﻌﻪ ﺑﻼ ﺭﻳﺎﺀ‪ .‬ﻷﻧﻪ ﻣﻐﺒﻮﻁ ﺑﺎﳊﻘﻴﻘﺔ‪ .‬ﺍﻟﺬﻱ ﻳﻘﺪﺭ ﺃﻥ ﻳﻌﲔ ﻧﻔﺴﻪ ﻭﻳﻌﻮﳍـﺎ ﻭﺣـﺪﻩ‪.‬‬
‫ﻭﻻ ﻳﻀﻴﻖ ﻋﻠﻰ ﺍﻟﻴﺘﻴﻢ‪ .‬ﻭﺍﻟﻐﺮﻳﺐ ﻭﺍﻷﺭﻣﻠﺔ‪ .‬ﻷ ﱠﻥ ﺍﻟﺮﺏ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻐﺒﻄﺔ ﰲ ﺍﻟﺪﻓﻊ ﺃﻛﺜﺮ ﻣـﻦ‬
‫ﺍﻷﺧﺬ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺍﻟﻮﻳﻞ ِﻟﻤَﻦ ﻳﺄﺧﺬ ﺑﺮﻳﺎﺀ‪ .‬ﻭﱂ ﻳﻘﺪﺭ ﺃﻥ ﻳﻌﲔ ﻧﻔﺴﻪ‪ .‬ﻭﻳﺸﺘﻬﻲ ﺃﻥ ﻳﺄﺧـﺬ‬
‫ﻣﻦ ﺁﺧﺮﻳﻦ‪ .‬ﻫﺬﺍ ﻳﺴﺎﺋﻠﻪ ﺍﻟﺮﺏ ﺍﻟﻠﱠﻪ ﻟﻴﻌﻄﻲ ﺟﻮﺍﺑﹰﺎ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﻷﺟﻞ ﺳﻦ ﺍﻟﻴﺘﻴﻢ‪ .‬ﺃﻭ ﻷﺟﻞ ﺿﻌﻒ ﺷﻴﺨﻮﺧﺔ ﺃﻭ ﻷﺟﻞ ﻣـﺮﺽ‬
‫ﻭﻗﻊ ﻓﻴﻪ‪ .‬ﺃﻭ ﻷﺟﻞ ﺇﻋﺎﻟﺔ ﺃﻭﻻﺩﻩ‪ .‬ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﻋﻴﺐ‪ .‬ﻫﻮ ﻟﻪ ﻓﺨﺮ ﻭﻳﻜﺮﻣﻪ ﺍﻟﺮﺏ ﻷﻧﻪ ﺃﻋـﺪ‬
‫ﻛﻘﺮﺑﺎﻥ ﻟﻠﱠﻪ ﻭﻫﻮ ﻳُﺼﻠﱢﻲ ﰲ ﻛﻞ ﺣﲔ‪ .‬ﺑﻼ ﻧﻈﺮ ﺇﱃ ﻣَﻦ ﻳﻌﻴﻄﻪ ﻭﻻ ﻳﺄﺧﺬ ﺑﻜﺴﻞ‪ .‬ﺑﻞ ﻋﻮﺿﹰﺎ‬
‫ﻋﻦ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﱵ ﺃﹸﻋﻄﻴﺖ ﻟﻪ‪ .‬ﻳﻀﺎﻋﻒ ﻣﻦ ﺃﺟﻞ ﺍﻟﺬﻱ ﻗﺪﻡ ﻟﻪ ﺑﺎﻟﺼﻼﺓ ﻣﻦ ﺃﺟﻠﻪ ﻛﻘﺪﺭﺗﻪ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﻳﻜﻮﻥ ﻣﻐﺒﻮﻃﹰﺎ ﻣﻦ ﺍﻟﻠﱠﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﺃﻣﱠﺎ ﺍﻟﺬﻱ ﻟﻪ ﻭﻳﺄﺧﺬ ﺑﺮﺑﺎ ﺃﻭ ﻟﻘﻨﻴﺘﻪ ﺃﻭ ﻟﻜﺴﻞ‪ .‬ﻓﺈﻧﻪ ﻳُﺴﺎﺀﻝ ﺃﻣﺎﻡ ﺍﻟﻠﱠﻪ ﻷﻧﻪ ﱂ‬
‫ﻳﺄﺧﺬ ﻟﻴﻌﲔ ﺁﺧﺮﻳﻦ ﺑﻞ ﻏﺼﺐ ﺍﻟﻔﻘﺮﺍﺀ ﺧﺒﺰﻫﻢ‪ .‬ﻭﻣَﻦ ﻟﻪ ﻓﻀﺔ ﻭﻻ ﻳُﻌﻄﻲ ﻟﻠﻤﺤﺘﺎﺟﲔ ﻭﻳﻬﺐ‬
‫ﳍﻢ ﺣﺎﺟﺘﻬﻢ‪ .‬ﻓﻘﺪ ﺍﻗﲎ ﻟﻨﻔﺴﻪ ﻣﻮﺿﻊ ﺍﳌﻮﺕ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳُﻘﺎﻝ ﻷﺟﻠﻪ ﺑﺄﻧﻪ ﺭﺍﻗـﺪ ﻋﻠـﻰ‬
‫ﻛﻨﻮﺯ‪ .‬ﻭﺍﻟﻜﺘﺐ ﺍﻟﺼﺎﺩﻗﺔ ﺗﻘﻮﻝ ﻷﺟﻞ ﻫﺬﺍ‪ :‬ﺃﻧﻪ ﲨﻊ ﻟﻪ ﻏﲎ ﻭﱂ ﻳﺬﻗﻪ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﻟﻪ ﺭﺑﺢ‪.‬‬
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‫ﺑﻞ ﻳﺆﺧﺬ ﲝﻜﻢ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﻗﺎﻝ ﻻ ﺗﻨﻔﻊ ﺍﻟﻘﻨﻴﺔ ﰲ ﻳﻮﻡ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻫﻜﺬﺍ ﻟﻴﺲ ﻫﻮ‬
‫ﻣﺆﻣﻨﹰﺎ ﺑﺎﻟﻠﱠﻪ‪ .‬ﺑﻞ ﲟﺎ ﻟﻪ ﻭﻫﻮ ﻋﻨﺪﻩ ﺇﳍﻪ‪ .‬ﻷﻧﻪ ﻣﺘﻜﻞ ﻋﻠﻴﻪ‪ .‬ﻭﻫﻮ ﻋﺎﺩﻡ ﺍﻟﻌﻘﻞ ﻭﻣﺮﺍﻳـﻲ ﻭﻏـﲑ‬
‫ﻣﺆﻣﻦ‪ .‬ﻭﺧﺎﺋﻒ ﻭﺿﻌﻴﻒ ﺍﻟﻘﻠﺐ‪ .‬ﻭﺧﻔﻴﻒ ﺍﻟﻔﻜﺮ‪ .‬ﻭﺳﺮﻳﻊ ﺍﻟﻌﻴﺐ ‪ ...‬ﻭﻣُﺘﻌﺐ ﺍﻟﻘﻠـﺐ ﰲ‬
‫ﻼ ﻷﺣﺪ‪ .‬ﻭﻗﻨﺎﻳﺎﻩ ﲤﻀﻲ ﻣﻌـﻪ ﺇﱃ ﺍﳍـﻼﻙ‪.‬‬ ‫ﻛﻞ ﺣﲔ‪ .‬ﻭﻫﻮ ﻋﺪﻭ ﻟﻨﻔﺴﻪ‪ .‬ﻭﻟﻴﺲ ﻫﻮ ﺧﻠﻴ ﹰ‬
‫ﻭﻳﺄﻛﻠﻬﺎ ﺍﻟﻐﺮﺑﺎﺀ‪ .‬ﻭﺍﻟﱵ ﺗُﺠﻤْﻊ ﻣﻦ ﺍﻟﻈﻠﻢ ﺗﱰﻉ‪.‬‬

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‫]‪< <†Â<Äe]†Ö]<h^fÖ‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﻟﻸﺳﺎﻗﻔﺔ ﺃﻥ ﻳﺘﺤﺮﺯﻭﺍ ﻭﻳﻌﺮﻓﻮﺍ ﻣَﻦ ﳚﺐ‬
‫ﻗﺒﻮﻝ ﻗﺮﺍﺑﻴﻨﻪ ﺍﻟﱵ ﻳﺄﰐ ﻬﺑﺎ ﻭﻣَﻦ ﻻ ﳚﺐ ﻗﺒﻠﻮﻫﺎ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺗﺴﻌﺔ ﺃﻗﺴﺎﻡ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﳚﺐ ﺃﻥ ﻳﻌﺮﻑ ﺍﻷﺳﻘﻒ ﻣَﻦ ﻫﻮ ﺍﻟﺬﻱ ﳚﺐ ﻟﻪ ﻗﺒﻮﻝ ﻏﻠﱠﺘﻪ ﻣﻨﻪ ﻭﻣَﻦ ﻻ ﳚﺐ‪.‬‬
‫ﻭﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺤﻔﱠﻆ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳊﺎﻧﺎﺕ‪ .‬ﺍﻟﺬﻳﻦ ﻫﻢ ﲡﺎﺭ ﺍﳋﻤﻮﺭ ﻭﻻ ﻳﻘﺒﻞ ﻣﻨـﻬﻢ‬
‫ﺷﻴﺌﹰﺎ ﺇﺫ ﻳﻘﻮﻝ ﺇﺷﻌﻴﺎﺀ ﺍﻟﻨﱯ‪ :‬ﺃﺻﺤﺎﺏ ﺍﳊﺎﻧﺎﺕ ﺍﻟﺬﻳﻦ ﳜﻠﻄﻮﻥ ﺍﳋﻤﺮ ﺑﺎﳌﺎﺀ ‪...‬‬
‫ﺕ ﻟﻠـﺮﺏ ﺇﳍـﻚ ﺑـﹸﺄﺟﺮﺓ ﺯﺍﻧﻴـﺔ‪.‬‬ ‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻭﻟﻴﻬﺮﺏ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﺰﻧﺎﺓ‪ .‬ﻗﺎﻝ ﻻ ﺗـﺄ ِ‬
‫ﻭﻟﻴﺘﺤﻔﱠﻆ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﻐﺎﺻﺒﲔ‪ .‬ﻭﺍﶈﺒﲔ ﻟﻸﺭﺑﺎﺡ ﻭﺍﻟﻔﺴﻘﺔ‪ .‬ﻷﻥ ﻗﺮﺍﺑﲔ ﻫﺆﻻﺀ ﳒﺴـﺔ ﺃﻣـﺎﻡ‬
‫ﺍﻟﻠﱠﻪ‪ .‬ﺍﻫﺮﺏ ﻳﺎ ﺃﺳﻘﻒ ﺃﻳﻀﹰﺎ ِﻣﻤﱠﻦ ﻳﻀﻴﱢﻖ ﻋﻠﻰ ﺃﺭﻣﻠﺔ ﻭﻣَﻦ ﻳﺘﻘﻮﱠﻯ ﻋﻠﻰ ﻳﺘـﻴﻢ ﻭﻣَـﻦ ﳝـﻸ‬
‫ﺍﻟﺴﺠﻮﻥ ﺃﹸﻧﺎﺳﹰﺎ ﺑﻼ ﺳﺒﺐ‪ .‬ﻭ ِﻣ ﱠﻤﻦ ﻳﻘﺴﻮ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻋﺒﻴﺪﻩ ﺑﻀﺮﺏ ﻭﻗﺤﻂ ﻭﳑﻠﻜﺔ ﺳـﻮﺀ‪.‬‬
‫ﻭﻗﺮﺍﺑﻴﻨﻬﻢ ﺍﳌﺒﻐﻮﺿﺔ ﻻ ﺗﻘﺒﻠﻬﺎ‪ .‬ﺍﺭﻓﺾ ﺍﻷﺷﺮﺍﺭ ﻭﺍﻟﺬﻳﻦ ﻳﺜﺎﺑﺮﻭﻥ ﻋﻠـﻰ ﺍﻟﻈﻠـﻢ‪ .‬ﻭﺻـﺎﻧﻌﻲ‬
‫ﺍﻷﺻﻨﺎﻡ ﻭﺍﻟﺴّﺮﺍﻕ ﻭﺍﻟﻌﺸﺎﺭﻳﻦ ﺍﻟﻈﻠﻤﺔ‪ .‬ﻭﺍﳌﻀﻠﲔ ﺑـﺎﳌﻴﺰﺍﻥ‪ .‬ﻭﺍﻟـﺬﻳﻦ ﻳﻜﻴﻠـﻮﻥ ﺑـﺎﻟﻐﺶ‪.‬‬
‫ﻭﺍﳉﻨﺪﻱ ﺍﻟﻈﺎﱂ ﺍﻟﺬﻱ ﻻ ﻳﻘﻨﻊ ﺑﻌﻄﻴﺘﻪ ﺑﻞ ﻳﻘﻠﻖ ﺍﻟﻔﻘﺮﺍﺀ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﲢﻔﻆ ﺃﻳﻀﹰﺎ ﻣﻦ ﻗﺎﺗﻞ ﻭﻣﺴﺘﻬﺰﺉ ﻭﻣُﺨﺎﻟﻒ ﺍﻟﻨﺎﻣﻮﺱ ﻭﻣَﻦ ﻳﻬـﺪﻡ ﺍﻷﻋﻤـﺎﻝ‬
‫ﺍﳊﺴﻨﺔ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻔﱳ ﻭﻓﺎﻋﻞ ﺍﻟﻨﺠﺎﺳﺔ ﻭﺳﻜﲑ ﻭﻣُﺠﺪﱢﻑ ﻭﻣﺆﻧﺚ ﻣﺮﺍﺋﻲ‪ .‬ﻭﻣﻦ ﻛﻞ ﺷﺮﻳﺮ‬
‫ﻣﻘﺎﻭِﻡ ﻹﺭﺍﺩﺓ ﺍﻟﻠﱠﻪ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺗﻘﻮﻝ ﺍﻟﻜﺘﺐ ﺇﻥ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﺃﺭﺟﺎﺱ ﻗﺪﺍﻡ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻣَﻦ ﻳﺄﺧﺬ ﻣﻨـﻬﻢ ﺷـﻴﺌﹰﺎ‬
‫ﻓﻴﻌﻮﻝ ﺑﻪ ﺃﺭﺍﻣﻞ ﺃﻭ ﻳُﺮﰊ ﺑﻪ ﺃﻳﺘﺎﻣﹰﺎ‪ .‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﲢﺖ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺃﻣﺎﻡ ﻣﻨﱪ ﺍﻟﻠﱠﻪ‪ .‬ﻣﺜﻞ ﺃﺩﻭﻧﻴﺎ ﺍﻟﻨﱯ‬
‫ﺍﳌﻜﺘﻮﺏ ﰲ ﺃﺳﻔﺎﺭ ﺍﳌﻠﻮﻙ ﺍﻟﺬﻱ ﱂ ﻳﻘﺒﻞ ﻭﺻﻴﺔ ﺍﻟﻠﱠﻪ‪ .‬ﻭﺃﻛﻞ ﺧﺒﺰﹰﺍ ﻭﺷﺮﺏ ﻣﺎ ًﺀ ﰲ ﺍﳌﻮﺿـﻊ‬
‫ﺍﻟﺬﻱ ﻬﻧﺎﻩ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﺄﻛﻞ ﻓﻴﻪ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﻧﻔﺎﻕ ﻳﻮﺭﺑﻌﺎﻡ ﻓﻘﺘﻠﻪ ﺍﻟﺴﺒﻊ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺍﳋﺒﺰ ﺍﻟﺬﻱ ﻳﻌﻄﻰ ﻟﻸﺭﺍﻣﻞ ﻣﻦ ﺗﻌﺐ ﺍﻷﺑﺮﺍﺭ ﻫﻮ ﻣﺼﻄﻔ ًﻰ ﲝﻖ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻼ ﻭﻧﺎﻗﺼﹰﺎ ﻋﻦ ﻣﺎ ﲢﺘﺎﺟﻪ‪ .‬ﺃﻓﻀﻞ ِﻣﻤﱠﺎ ﻳُﻘﺪﱠﻡ ﻟﻚ ﻣﻦ ﻇﻠﻢ ﻭﻏﺼﺐ‪ .‬ﻭﺇﻥ ﻛـﺎﻥ ﻛـﺒﲑﹰﺍ‬ ‫ﻗﻠﻴ ﹰ‬
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‫ﻋﻈﻴﻤﹰﺎ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺇﻥ ﺍﻟﺸﻲﺀ ﺍﻟﻴﺴﲑ ﻣﻦ ﺍﻟﺒﺎﺭ‪ .‬ﺧﲑ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﻏﲎ ﺍﳋﺎﻃﺊ ﻭﺍﻟﺬﻱ‬
‫ﻻ ﻳﺘﻮﺏ ‪...‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﺇﺫﺍ ﺃﻛﻠﺖ ﺍﻷﺭﻣﻠﺔ ﻣﻦ ﻣﺎﻝ ُﻣﺨﺎﻟﻒ‪ .‬ﻭﺗُﺼﻠﱢﻲ ﻣﻦ ﺃﺟﻠﻪ ﻓﻼ ﻳُﺴﺘﺠﺎﺏ ﳍﺎ‪.‬‬
‫ﻷﻧﻪ ﺍﻟﻠﱠﻪ ﻋﺎﺭﻑ ﺍﻟﻘﻠﻮﺏ‪ .‬ﻭﻫﻮ ﳛﻜﻢ ﺑﻌﺪﻝ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﲔ ‪...‬‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﻭﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻭﻗﻒ ﻣﻮﺳﻰ ﻭﺇﻳﻠﻴﺎ ﻭﺻﻤﻮﺋﻴﻞ ﺃﻣﺎﻣﻲ ﻷﺟﻠﻬﻢ ﻻ ﺃﺳﺘﺠﻴﺐ ﳍﻢ‪.‬‬
‫ﻭﺃﻧﺖ ﻓﻼ ﺗُﺼ ﱢﻞ ﻣﻦ ﺃﺟﻠﻬﻢ‪ .‬ﻭﻻ ﺗﻠﺘﻤﺲ ﳍﻢ ﺭﲪﺔ ﻭﻻ ﺗﺸﻔﻊ ﻓﻴﻬﻢ‪ .‬ﻓـﺈﻧﲏ ﻻ ﺃﺳـﺘﺠﻴﺐ‬
‫ﻟﻚ‪ .‬ﻟﻴﺲ ﻫﺆﻻﺀ ﻓﻘﻂ‪ .‬ﺑﻞ ﻭﺍﻵﺧﺮﻭﻥ ﺍﻟﺬﻳﻦ ﺃﲦﻮﺍ ﻭﱂ ﻳﺘﻮﺑﻮﺍ ﻻ ﻳُﺴﺘﺠﺎﺏ ﳍﻢ ﺇﺫﺍ ﺻـﻠﱡﻮﺍ‬
‫ﺑﻞ ﺗﺬﻛﺮﻫﻢ ﺷﺮﻭﺭﻫﻢ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﻓﺎﺑﻌﺪﻭﺍ ﻋﻦ ﺣﺮﺍﻡ ﻫﺆﻻﺀ‪ .‬ﻓﻬﻮ ﻣﺜﻞ ﻗﻲﺀ ﻛﻠﺐ ﺃﻭ ﺃﺟﺮﺓ ﺯﺍﻧﻴﺔ‪ .‬ﻭﻛﻞ ﻭﺍﺣـﺪ‬
‫ﻣﻦ ﻫﺆﻻﺀ ﻗﺪ ﺃﺑﻌﺪﻩ ﺍﻟﻨﺎﻣﻮﺱ ﻭﺃﻟﻴﺸﻊ ﱂ ﻳﻘﺒﻞ ﻣﺎ ﻗﺪﻣﺘﻪ ﺇﻟﻴﻪ ﺇﻳﺰﺍﺑﻞ‪ .‬ﻭﻻ ﺃﺧﻴﱠﺎ ﻣﻦ ﻳﻮﺭﺑﻌﺎﻡ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺃﻧﺒﻴﺎﺀ ﺍﻟﻠﱠﻪ ﱂ ﻳﻘﺒﻠﻮﺍ ﻛﺮﺍﻣﺎﺕ ﺍﳌﺨﺎﻟﻔﲔ‪ .‬ﻓﺤﻖ ﻭﺍﺟﺐ ﺃﻥ ﺗﺼﻨﻌﻮﺍ ﻫﻜـﺬﺍ ﺃﻳﻬـﺎ‬
‫ﱄ ﺃﻧﺎ ﺑﻄﺮﺱ ﻭﻳﻮﺣﻨﺎ ﻗﻨﻴﺔ‪ .‬ﻭﺍﻟﺘﻤﺲ ﺃﻥ ﻳﺸﺘﺮﻱ ﻬﺑﺎ ﺍﻟﻨﻌﻤﺔ‬ ‫ﺍﻷﺳﺎﻗﻔﺔ‪ .‬ﺳﻴﻤﻮﻥ ﺍﻟﺴﺎﺣﺮ ﻗﺪﱠﻡ ﺇ ﱠ‬
‫ﺍﻟﱵ ﺗﻔﻮﻕ ﻛﻞ ﲦﻦ‪ .‬ﱂ ﻧﻘﺒﻠﻬﺎ ﺑﻞ ﺭﺑﻄﻨﺎﻩ ﺑﻠﻌﻨﺎﺕ ﺃﺑﺪﻳﺔ ‪ ...‬ﻷﻧﻪ ﱂ ُﻳﻔﻜﱢﺮ ﺃﻥ ﻳﻘﺘﲏ ﻟﻪ ﻣﻮﻫﺒﺔ‬
‫ﺍﻟﻠﱠﻪ‪ .‬ﺑﺴﺮﻳﺮﺓ ﺣﺴﻨﺔ ﺑﻞ ﻳﺴﺘﺒﺪﳍﺎ ﺑﻘﻨﻴﺔ‪.‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﺍﺑﻌﺪ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﻟﻘﺮﺍﺑﲔ ﺍﻟﱵ ﺗﻘﺪﻡ ﺇﱃ ﻫﻴﻜﻞ ﺍﻟﻠﱠﻪ ﺑﺴـﺮﻳﺮﺓ ﺷـﺮﻳﺮﺓ ﻗـﺎﻝ‪:‬‬
‫ﺍﺑﻌﺪ ﻋﻦ ﺍﻟﻈﻠﻢ‪ .‬ﻭﻻ ﲣﻒ ﻭﻻ ﺗﻘﺘﺮﺏ ﻣﻨﻪ ﺑﺮﻋﺪﺓ‪ .‬ﺇﺫﺍ ﻗﻠﺖ ﺇﻥ ﻫﺆﻻﺀ ﺍﻟـﺬﻳﻦ ﻳـﺪﻓﻌﻮﻥ‬
‫ﺍﻟﺮﲪﺔ‪ .‬ﺇﺫﺍ ﱂ ﺗﺄﺧﺬ ﻣﻨﻬﻢ ﻓﻤﻦ ﺃﻳﻦ ﺗﻌﻮﻝ ﺍﻷﺭﺍﻣﻞ ﻭﺗُﺮﺑﱢﻲ ﺍﻷﻳﺘﺎﻡ ﻭﺍﶈﺘـﺎﺟﲔ ﺍﻟـﺬﻳﻦ ﰲ‬
‫ﺍﻟﺸﻌﺐ؟ ﻓﺴﻴﺴﻤﻌﻮﺍ ﻣﻨﺎ ﳓﻦ ﺍﻟ ﱡﺮﺳُﻞ ﺑﺄﻧﻪ ﻷﺟﻞ ﺃﻥ ﺗﺄﺧﺬ ﻛﺮﺍﻣﺎﺕ ﺍﻟﻼﻭﻳﲔ‪ .‬ﺍﻟـﱵ ﻫـﻰ‬
‫ﺍﻟﻐﻼﺕ ﺍﻟﱵ ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺃﺧﺬﰎ ﺗﻘﺪﻣﺎﺕ ﺍﻟﻼﻭﻳﲔ‪ .‬ﺗﻌﻄﻰ ﻟﻜﻢ ﻣﻦ ﺷﻌﺒﻜﻢ‪ .‬ﻟﻜﻲ ﺗﻜﺘﻔﻮﺍ‬
‫ﻬﺑﺎ ﻭﺗﻜﻔﻲ ﺍﶈﺘﺎﺟﲔ ﻭﻻ ﲢﺘﺎﺟﻮﺍ ﺃﻥ ﺗﺄﺧﺬﻭﺍ ﻣﻦ ﺍﻷﺷﺮﺍﺭ‪ .‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻜﻨﺎﺋﺲ ﻛﻠﻬﺎ ﺗﺼﻨﻊ‬
‫ﻫﻜﺬﺍ‪ .‬ﻓﺎﻷﺻﻠﺢ ﺃﻥ ﳝﻮﺕ ﻭﺍﺣﺪ ﻭﻳﻬﻠﻚ ﻣﻦ ﺍﻟﻘﺤﻂ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻟﻠﱠـﻪ‪.‬‬
‫ﻷﻧﻪ ﻳﺼﲑ ﻋﺎﺭﹰﺍ ﻭﻫﺰﺀﹰﺍ ﺑﲔ ﺃﺻﺤﺎﺑﻪ‪ .‬ﻭﻷﺟﻞ ﻫﺆﻻﺀ ﻗﺎﻝ ﺍﻟﻨﱯ‪ " :‬ﺇﻥ ﺯﻳﺖ ﺍﳋﻄﺎﺓ ﻻ ﻳﺪﻫﻦ‬
‫ﺭﺃﺳﻲ ‪." ...‬‬
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‫]‪< <†Â<‹Ú^¤]<h^fÖ‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﺑﺎﻣﺘﺤﺎﻥ ﺃﻥ ﻧﺄﺧﺬ ﻣﻦ‬
‫ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﻧﻌﻮﻝ ﺑﻪ ﺍﶈﺘﺎﺟﲔ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺳﺘﺔ ﺃﻗﺴﺎﻡ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻛﻮﻧﻮﺍ ُﻣﺠﺮﺑﲔ ﻟﻜﻞ ﺃﺣﺪ ﻭﺍﻗﺒﻠﻮﺍ ِﻣﻤﱠﻦ ﻳﺴﻌﻰ ﺳﻌﻴﹰﺎ ﻣﺴﺘﻘﻴﻤﹰﺎ ﰲ ﻛﻞ ﺷـﻲﺀ‬
‫ﻭﻻ ﺗﻘﺒﻠﻮﺍ ِﻣﻤﱠﻦ ﻫﻮ ﻣﺮﻓﻮﺽ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺍﺳﻌﻔﻮﺍ ﺍﶈﺘﺎﺟﲔ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻻ ﻳﺴﺘﺤﻘﻮﻥ ﺃﻥ ﻳﺼﲑﻭﺍ‬
‫ﺃﻋﻀﺎﺀ ﻟﻠﺴﻴﺪ ﺍﳌﺴﻴﺢ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﻥ ﱂ ﻳﻜﻦ ﻟﺪﻳﻚ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ ﻣﺎ ﺗُﻘﺪﱢﻣﻪ ﻓﻘﹸﻞ ﻟﻺﺧﻮﺓ‪ .‬ﻭﺍﻟﺬﻱ ﲡﻤﻌﻪ ﻓﻮﺯﻋﻪ‬
‫ﻋﻠﻰ ﺍﻹﺧﻮﺓ ﺍﻟﻴﺘﺎﻣﻰ‪ .‬ﻭﺍﻷﺭﺍﻣﻞ ﺑﻌﺪﻝ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻳﻘﻮﻝ ﺍﳊﻜﻴﻢ ﺳﻠﻴﻤﺎﻥ ﻟﻠﺸﻌﺐ‪ :‬ﺍﻟﺬﻱ ﲢﺖ ﻃﺎﻋﺘﻚ‪ .‬ﺃﻛﺮﻡ ﺍﻟﺮﺏ ﻣﻦ ﻣﺎﻟﻚ‬
‫ﻣﻦ ﺗﻌﺒﻚ ﺍﳊﻘﺎﱐ‪ .‬ﻭﺍﺩﻓﻊ ﻟﻪ ﺍﻷﻭﺍﺋﻞ ﻣﻦ ﺍﻟﻐﻼﺕ ﺍﻟﱵ ﻟﻚ ﻟﺘﻤﺘﻠﺊ ﳐﺎﺯﻧﻚ ﻣﻦ ﻛﺜﺮﺓ ﺍﳊﻨﻄﺔ‪.‬‬
‫ﻭﻣﻌﺎﺻﺮﻙ ﲤﺘﻠﺊ ﻣﻦ ﺍﳋﻤﺮ‪ .‬ﻭﻣﻦ ﺗﻌﺐ ﺍﳌﺆﻣﻦ ﺍﳊﻘﻴﻘﻲ ﺍﻛﺴﻮﺍ ﺍﶈﺘﺎﺟﲔ‪ .‬ﻭﻋﻮﻟﻮﻫﻢ ﻣـﻦ‬
‫ﺍﻟﻘﻨﻴﺔ ﺍﻟﱵ ﺗﺪﺧﺮﻭﻬﻧﺎ‪ .‬ﺍﺧﺪﻣﻮﻫﻢ ﻭﺍﺣﺴﺒﻮﻫﻢ ﻣﻊ ﺍﻟﻘﺪﻳﺴﲔ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﺗﻨﺠﻮﺍ ﺍﻟﻌﺒﻴﺪ ﺍﳌﺄﺳﻮﺭﻳﻦ ﺍﳌﺮﺑﻮﻃﲔ‪ .‬ﻭﺍﳌﺄﺧﻮﺫﻳﻦ ﻇﹸﻠﻤﹰﺎ‪ .‬ﻭﺍﻟـﺬﻳﻦ ﺃﻟﻘـﻮﺍ ﰲ‬
‫ﺍﳊﹸﻜﻢ ﻷﺟﻞ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ‪ ..‬ﻣﻦ ﺟﻬﺔ ﺍﳌﻀﺎﺩﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﻗﺘﻠﻬﻢ ﻭﳚﻌﻠﻮﻬﻧﻢ ﻃﻌﺎﻣـﹰﺎ‬
‫ﻟﻠﺴﺒﺎﻉ‪ .‬ﻷﻥ ﺍﻟﻜﺘﺎﺏ ﻳﻘﻮﻝ‪ :‬ﺧﻠﺺ ﺍﻟﺬﻳﻦ ﺃﺧﺬﻭﺍ ﻟﻴُﻘﺘﻠﻮﺍ ﻭﻻ ﺗﺴﺘ ِﺢ ﺃﻥ ﺗﺒﺘﺎﻉ ﻣﻦ ﻳُﺴـﱠﻠﻢ‬
‫ﻟﻠﻤﻮﺕ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﲦﺔ ﺿﺮﻭﺭﺓ ﻟﺘﺄﺧﺬﻭﺍ ﻓﻀﺔ ِﻣﻤﱠﻦ ﻻ ﺗﺸـﺘﻬﻮﺍ‪ .‬ﺃﻱ ﻣـﻦ ﻭﺍﺣـﺪ‬
‫ﳒﺲ ﺃﻭ ﻏﲑ ﻣﺆﻣﻦ ﻓﺎﺻﺮﻓﻮﻩ ﰲ ﲦﻦ ﺧﺸﺐ ﻟﻠﺤﺮﻳﻖ ﻟﺌﻼ ﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺍﻷﺭﻣﻠـﺔ ﻭﺍﻟﻴﺘـﻴﻢ‪.‬‬
‫ﻭﺗﻀﻄﺮﻭﻥ ﺃﻥ ﺗﺒﺘﺎﻋﻮﺍ ﻣﻨﻪ ﻃﻌﺎﻣﹰﺎ ﺃﻭ ﺷﺮﺍﺑﹰﺎ ﻛﻤﺎ ﻻ ﳚﺐ‪ .‬ﻓﻌﺪﻝ ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻝ ﺍﳌﻨـﺎﻓﻖ‬
‫ﻃﻌﺎﻣﹰﺎ ﻟﻠﻨﺎﺭ‪.‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺍﻟﻨﺎﻣﻮﺱ ﺇﺫ ﻳﺄﻣﺮ ﻷﺟﻞ ﺍﻟﻘﺮﺑﺎﻥ ﺍﻟﺬﻱ ﻳﺘﺄﺧﺮ ﺑﺄﻥ ﻳُﺤـﺮﻕ‬
‫ﺑﺎﻟﻨﺎﺭ ﻭﻟﻴﺲ ﻫﺬﺍ ﻷﺟﻞ ﺃﻥ ﺍﻟﻘﺮﺑﺎﻥ ﺍﻟﺬﻱ ﻳﻘﺮﺑﻮﻧﻪ ﻣﺮﺫﻭﻝ ﰲ ﻃﺒﻴﻌﺘﻪ‪ .‬ﺑﻞ ﻷﺟﻞ ﻓﻌﻞ ﻣـﻦ‬
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‫ﻳﺄﰐ ﺑﻪ ﻳﻜﻮﻥ ﻣﺮﻓﻮﺿﹰﺎ‪ .‬ﻟﺬﺍ ﺃﻣﺮﻧﺎﻛﻢ ﺑﺄﻥ ﺗﺮﻓﻀﻮﺍ ﻗﺮﺑﺎﻥ ﻏﲑ ﺍﳌـﺆﻣﻨﲔ ﺍﻟﻐـﺮﻳﺒﲔ ﻋـﻨﻜﻢ‬
‫ﻭﺍﳌﻀﺎﺩﻳﻦ‪ .‬ﻷﻥ ﳏﺒﺔ ﺍﻟﺼﺎﳊﲔ ﺭﺑﺢ ﻟﻠﻤﻨﺎﻓﻘﲔ‪ .‬ﻭﻓﺴﺎﺩ ﺍﻟﺼـﺎﳊﲔ ﺗﻜـﻮﻥ ﻣﺸـﺎﺭﻛﺘﻬﻢ‬
‫ﻟﻠﻤﻨﺎﻓﻘﲔ ﰲ ﺗﻌﺒّﺪﻫﻢ‪ .‬ﻭﻫﻮﺫﺍ ﺃﻳﻀﹰﺎ ﻳﺎ ﺃﺣﺒﺎﺀﻧﺎ ﺍﻟﺬﻱ ﻗﻠﻨﺎﻩ ﻟﻜﻢ ﻓﻴﻪ ﻣﺼﻠﺤﺘﻜﻢ‪.‬‬

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‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﻴﺪ ﺃﻥ ﻳﻄﻴﻌﻮﺍ ﻣﻮﺍﻟﻴﻬﻢ‬
‫ﺑﻜﻞ ﻣﺜﺎﻝ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﺃﻭ ﳐﺎﻟﻔﲔ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺳﺘﺔ ﺃﻗﺴﺎﻡ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺗُﺮﻯ ﻣﺎﺫﺍ ﻧﻘﻮﻝ ﻷﺟﻞ ﺍﻟﻌﺒﻴﺪ‪ .‬ﺍﻻ ﺃﻧﻪ ﳚﺐ ﻟﻠﻌﺒﺪ ﺃﻥ ﳜﺪﻡ ﺳـﻴﺪﻩ‪ ،‬ﺟﻴـﺪﹰﺍ‬
‫ﲞﻮﻑ ﺍﻟﻠﱠﻪ‪ .‬ﺣﱴ ﻟﻮ ﻛﺎﻥ ﺳﻴﺪﻩ ﻣُﺨﺎﻟﻔﹰﺎ ﺃﻭ ﻓﺎﺳﻘﹰﺎ ﻟﻜﻦ ﻻ ﻳﺘﺸﺒﱠﻪ ﺑﻪ ﰲ ﻓﻌﻠﻪ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻭﻫﻜﺬﺍ ﳚﺐ ﻟﻠﺴﻴﺪ ﺃﻥ ﻳُﺤﺐ ﺍﻟﻌﺒﺪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣُﺨﺎﻟﻔـﹰﺎ ﻟـﻪ ﰲ ﺍﳉـﻨﺲ‪.‬‬
‫ﻷﻧﻪ ﺇﻧﺴﺎﻥ ﻣﺴﺎ ٍﻭ ﻟﻪ ﰲ ﻛﻞ ﺟﻮﻫﺮﻳﺘﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﺬﻱ ﻟﻪ ﺳﻴﺪ ﻣﺆﻣﻦ‪ .‬ﻓﻠﻴﺤﺒـﻪ ﻛﺴـﻴﺪ‬
‫ﻭﻣﺆﻣﻦ‪ .‬ﻟﻴﻔﻌﻞ ﻣﺎ ﳚﺐ ﻟﻠﺼﺎﺣﺐ‪ .‬ﻭﳚﻌﻠﻪ ﻟﻪ ﻛﻮﺍﻟﺪ ﻭﻟﻴﺲ ﺑﻌﲔ ﺍﳌﻤﻠﻜـﺔ ﻣﺜـﻞ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺮﺍﺅﻭﻥ ﺍﻟﻨﺎﺱ‪ .‬ﺑﻞ ﻣﺜﻞ ﺳﺎﺩﺓ ﺣﺴﻨﲔ ﻭﻟﻴﻌﻠﻢ ﺃﻥ ﺍﻟﻠﱠﻪ ﳚﺎﺯﻳﻪ ﰲ ﺍﻟﺪﻫﺮ ﺍﻵﰐ ﻷﺟﻞ ﻃﺎﻋﺘـﻪ‬
‫ﺍﻟﱵ ﻓﻌﻠﻬﺎ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﺃﻳﻀﹰﺎ ﺍﻟﺴﻴﺪ ﺍﻟﺬﻱ ﻟﻪ ﻋﺒﺪ ﻣﺆﻣﻦ‪ .‬ﻭﺇﺭﺍﺩﺗﻪ ﻣﺴـﺘﻘﻴﻤﺔ‪ .‬ﻓﻠﻴﺤﺒـﻪ ﻛﻮﻟـﺪ‪.‬‬
‫ﻷﺟﻞ ﻣﺸﺎﺭﻛﺘﻪ ﰲ ﺍﻷﻣﺎﻧﺔ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺃﻃﻴﻌﻮﺍ ﻛﻞ ﳑﻠﻜﺔ ﻭﻛﻞ ﺭﺋﻴﺲ ﻓﻴﻤﺎ ﻳُﺮﺿﻲ ﺍﻟﻠﱠﻪ‪ .‬ﺇﻬﻧﻢ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﻭﻳﻌـﺎﻗﺒﻮﻥ‬
‫ﺍﳌﻨﺎﻓﻘﲔ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺧﺎﻓﻮﺍ ﺍﻟﻮﻻﺓ ﻛﻤﺎ ﳚﺐ‪ .‬ﻭﺍﺩﻓﻌﻮﺍ ﳍﻢ ﺍﳉﺰﻳﺔ‪ .‬ﻓﺘﺠﻌﻠﻮﺍ ﻣﺎ ﺗﻐﺮﻣﻮﻧﻪ ﻟﻠﻜﺮﺍﻣﺔ‬
‫ﻭﺍﻟﻮﻗﺎﺭ ﻷﺟﻞ ﺃﻧﻪ ﺃﻣﺮ ﻣﻦ ِﻗﺒَﻞ ﺍﻟﻠﱠﻪ ﻟﻨﺎ‪.‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﻻ ﺗﺪﻋﻮﺍ ﻷﺣﺪ ﻋﻨﺪﻛﻢ ﺷﻴﺌﹰﺎ ﺇ ﱠﻻ ﳏﺒﺔ ﺑﻌﻀﻜﻢ ﺑﻌﻀﹰﺎ‪ .‬ﻛﻤﺎ ﺃﻭﺻﺎﻧﺎ ﺍﻟـﺮﺏ‬
‫ﺍﻹﻟﻪ ﺍﻟﺮﺅﻭﻑ‪.‬‬

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‫ﻷﺟﻞ ﺃﻥ ﲨﻴﻊ ﺟﻨﺲ ﺍﻟﺒﺸﺮ ﻳﻘﻮﻡ ﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﻄﺎﳊﲔ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺳﺘﺔ ﻋﺸﺮ ﻗﺴﻤﹰﺎ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻷﺟﻞ ﻗﻴﺎﻣﺔ ﺍﳌﻮﺗﻰ‪ .‬ﻭﳎﺎﺯﺍﺓ ﺍﻟﺸﻬﺪﺍﺀ‪ .‬ﻳﺘﻜﻠﱠﻢ ﺟﱪﺍﺋﻴﻞ ﻣـﻊ ﺩﺍﻧﻴـﺎﻝ ﺍﻟـﻨﱯ‬
‫ﻳﻘﻮﻝ ﻛﺜﲑﻭﻥ ﻣﻦ ﺍﳌﻮﺗﻰ‪ .‬ﻳﻘﻮﻣﻮﻥ ﻣﻦ ﺛﺮﻯ ﺍﻷﺭﺽ‪ .‬ﻗﻮﻡ ﳊﻴﺎﺓ ﺃﺑﺪﻳﺔ‪ .‬ﻭﺁﺧـﺮﻭﻥ ﻟﻌـﺎﺭ‬
‫ﻭﻓﻀﻴﺤﺔ ﺃﺑﺪﻳﺔ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻓﻬﻤﻮﺍ ﻳﻨﲑﻭﻥ ﻣﺜﻞ ﺍﻟﺸﻤﺲ ﻭﻣﺜﻞ ﺍﻟﻨﺠﻮﻡ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﻵﻥ ﺑﺪﺃ ﺟﱪﺍﺋﻴﻞ ﻭﻗﺎﻝ ﺃﻥ ﺍﻟﻘﺪﻳﺴﲔ ﻳﻨﲑﻭﻥ ﻣﺜﻞ ﺍﻷﻧﻮﺍﺭ‪ .‬ﻭﺷﻬﺪ ﻷﺟﻠـﻬﻢ‬
‫ﺃﻬﻧﻢ ﻳﻌﺮﻓﻮﻥ ﺍﳊﻖ ﻣﻊ ﺍﲰﻪ ﺍﻟﻘﺪﻭﺱ‪ .‬ﱂ ﻳﺒﺸﺮﻭﺍ ﻟﻠﻘﻴﺎﻣﺔ ﻟﻠﺸﻬﺪﺍﺀ ﻓﻘﻂ‪ .‬ﺑﻞ ﺍﻟﻨﺎﺱ ﻛﻠـﻬﻢ‪.‬‬
‫ﺍﻟﺼﺎﱀ ﻭﺍﻟﻄﺎﱀ‪ .‬ﻭﺍﻟﺒﺎﺭ ﻭﺍﻟﻔﺎﺟﺮ‪ .‬ﻟﻴﻨﺎﻝ ﻛﻞ ﻭﺍﺣﺪ ﻛﺎﺳﺘﺤﻘﺎﻗﻪ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻗﺎﻝ ﲢﻀﺮ ﻛﻞ ﺍﳋﻠﻴﻘﺔ ﺇﱃ ﺍﳊﹸﻜﻢ‪ .‬ﻷﺟﻞ ﻛﻞ ﻣﺎ ﻓﻌﻠـﻮﺍ ﺧـﲑﹰﺍ ﻛـﺎﻥ ﺃﻡ‬
‫ﺷﺮﹰﺍ‪ .‬ﳌﺎ ﱂ ﻳﺆﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻬﺑﺬﻩ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻭ ﹰﻻ‪ .‬ﻗﺎﻟﻮﺍ ﺇﻥ ﻋﻈﺎﻣﻨﺎ ﻗﺪ ﺻﺎﺭﺕ ﺃﺭﺿﹰﺎ ﻭﻓﻨﻴﺖ ﻫﺆﻻﺀ‬
‫ﻼ‪ :‬ﺇﱐ ﺃﻓﺘﺢ ﻗﺒـﻮﺭﻛﻢ‪ .‬ﺃﺻـﻌﺪﻛﻢ ﻣﻨـﻬﺎ‪ .‬ﻭﺃﺟﻌـﻞ ﺭﻭﺣـﻲ ﻓـﻴﻜﻢ‪.‬‬ ‫ﳚﻴﺒﻬﻢ ﺍﻟﻠﱠﻪ ﻗﺎﺋ ﹰ‬
‫ﻓﺘﻌﻴﺸﻮﺍ ﻭﺗﻌﻠﻤﻮﺍ ﺃﱐ ﺃﻧﺎ ﻫﻮ ﺍﻟﺮﺏ‪ .‬ﻭﻗﻠﺖ ﻭﻓﻌﻠﺖ ﻭﻳﻘـﻮﻝ ﺇﺷـﻌﻴﺎﺀ ﺍﻟـﻨﱯ‪ :‬ﺇﻥ ﺍﳌـﻮﺗﻰ‬
‫ﻳﻘﻮﻣﻮﻥ ﻭﻳﻘﻒ ﻣَﻦ ﰲ ﺍﻟﻘﺒﻮﺭ ﻭﻳﺒﺘﻬﺞ ﻣَﻦ ﻳﺼﲑ ﰲ ﺍﻷﺭﺽ‪ .‬ﻭﺍﻟﻨﺪﺍﺀ ﺍﻟـﺬﻱ ﻳـﺄﰐ ﻣﻨـﻚ‬
‫ﻫﻮ ﺑﺮ ٌﺀ ﳍﻢ‪ .‬ﻭﻛﺜﲑ ﺃﻳﻀﹰﺎ ﻣﺎ ﻗﻴﻞ ﻷﺟﻞ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺪﻳﻨﻮﻧﺔ ﺍﳌﻤﻠﻮﺀﺓ ﳎﺪﹰﺍ ﺍﻟـﱵ ﻟﻠﺼـﺎﳊﲔ‪.‬‬
‫ﻭﻷﺟﻞ ﻋﻘﺎﺏ ﺍﳌﺨﺎﻟﻔﲔ ﻭﺳﻘﻮﻃﻬﻢ ﻭﺭﻓﻀﻬﻢ‪ .‬ﻭﻃﺮﺣﻬﻢ ﰲ ﺍﻟﺪﻳﻨﻮﻧﺔ‪ .‬ﻭﺍﻟﻨـﺎﺭ ﺍﻷﺑﺪﻳـﺔ‪.‬‬
‫ﻭﺍﻟﺪﻭﺩ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ ‪...‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﻟﻮ ﺃﺭﺍﺩ ﺍﻟﱠﻠﻪ ﺃﻥ ﻻ ﳝﻮﺕ ﺃﺣ ٌﺪ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻟﻜـﺎﻥ ﻗـﺎﺩﺭﹰﺍ ﻋﻠـﻰ ﺫﻟـﻚ‪.‬‬
‫ﻭﻗﺪ ﻋﺮﻓﻨﺎ ﻣﺎ ﻛﺎﻥ ﻷﺧﻨﻮﺥ ﻭﺇﻳﻠﻴﺎ‪ .‬ﺇﻧﻪ ﱂ ﻳﺪﻉ ﺍﳌﻮﺕ ﻳﻨﺎﳍﻤﺎ‪ .‬ﻭﻟﻮ ﺃﺭﺍﺩ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻘﻴﻢ ﻣَﻦ‬
‫ﳝﻮﺕ ﻣﻦ ﻛﻞ ﻗﺒﻴﻠﺔ‪ .‬ﻟﻜﺎﻥ ﻟﻪ ﺍﻟﺴﱡﻠﻄﺎﻥ ﻛﺬﻟﻚ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺃﻭﺻﺎﻧﺎ ﲟﺎ ﻋﻠﻤﻨﺎﻩ ﻣﻦ ﺟﻬﺘﻪ‪ .‬ﻭﻣﻦ ﺟﻬﺔ ﻛﺜﲑﻳﻦ‪ ،‬ﻓﺎﺑﻦ ﺍﻷﺭﻣﻠـﺔ ﺃﻗﺎﻣـﻪ‬
‫ﺇﻳﻠﻴﺎ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﺸﻮﳕﻴﺔ ﺃﻗﺎﻣﻪ ﺃﻟﻴﺸﻊ‪ .‬ﻭﳓﻦ ﻣﻘﺘﻨﻌﻮﻥ ﻷﺟﻞ ﺍﳌﻮﺕ ﺃﻧﻪ ﻟﻴﺲ ﻫﻮ ﺁﺧﺮ ﺍﻟﻌﻘﻮﺑـﺔ‪.‬‬
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‫ﻷﻧﻪ ﻗﺪ ﻧﺎﻝ ﺍﻟﻘﺪﻳﺴﲔ‪ .‬ﻭﻧﺎﻝ ﺃﻳﻀﹰﺎ ﺭﺏ ﺍﻟﻘﺪﻳﺴﲔ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﺍﻟﺬﻱ ﻫﻮ ﻗﻴﺎﻣـﺔ ﻣَـﻦ‬
‫ﺭﻗﺪ‪ .‬ﻭﻷﺟﻞ ﻫﺬﺍ ﳓﺎﺭﺏ ﺍﻵﻥ ﻛﻤﺜﻞ ﻣَﻦ ﻫﻮ ﰲ ﻣﺪﻳﻨﺔ‪ .‬ﻭﻣﻦ ﺑﻌﺪ ﺍﳉﻬـﺎﺩ ﻳـﺄﰐ ﻋﻠﻴﻨـﺎ‬
‫ﺑﻌﺪ ﻗﻠﻴﻞ ﺍﻻﳒﻼﻝ ﺯﻣﻨﹰﺎ ﻳﺴﲑﹰﺍ ﺣﱴ ﺇﺫﺍ ﺃﻗﺎﻡ ﺍﻟﻠﱠﻪ ﻛﻞ ﻭﺍﺣﺪ‪ .‬ﺇﻣﱠـﺎ ﺃﻥ ﻳﺘﻮﺟـﻪ ﻭﺇﻣﱠـﺎ ﺃﻥ‬
‫ﻳﺮﻓﻀﻪ‪.‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﺍﻟﺬﻱ ﺧﻠﻖ ﺟﺴﺪ ﺁﺩﻡ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﺭﺽ‪ .‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻴﻤﻬﻢ ﻣـﻦ ﺑﻌـﺪ‬
‫ﺇﳓﻼﳍﻢ ﻭﻗﺎﻝ‪ " :‬ﺇﻬﻧﻢ ﺳﻴﺴﻤﻌﻮﻥ ﺻﻮﺕ ﺍﺑﻦ ﺍﻟﻠﱠﻪ ﻓﻴﺤﻴﻮﻥ " ﻭﻣﻦ ﺃﺟﻞ ﻗﻴﺎﻣﺔ ﺍﻟﺮﺏ ﻧـﺆﻣﻦ‬
‫ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻟﻘﻴﺎﻣﺔ ﺗﻜﻮﻥ‪ .‬ﻫﻮ ﺃﻳﻀﹰﺎ ﺍﻟﺬﻱ ﺃﻗﺎﻡ ﻟﻌﺎﺯﺭ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑﻊ‪ .‬ﻭﺃﻗﺎﻡ ﺍﺑﻨﺔ ﻳﺎﻳﺮﻭﺱ ﻭﺍﺑﻦ‬
‫ﺍﻷﺭﻣﻠﺔ‪ .‬ﻭﺃﻗﺎﻡ ﺃﻳﻀﹰﺎ ﺟﺴﺪﻩ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﺑﺄﻣﺮ ﺍﻵﺏ ﻭﺻﺎﺭ ﻟﻨﺎ ﻋﺮﺑﻮﻧﹰﺎ ﻟﻘﻴﺎﻣﺘﻨﺎ‪.‬‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﻫﻮ ﺃﻳﻀﹰﺎ ﺍﻟﺬﻱ ﺃﺻﻌﺪ ﻳﻮﻧﺎﻥ ﻣﻦ ﺑﻄﻦ ﺍﳊﻮﺕ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ ﺣﻴﱠـﹰﺎ ﺑﻐـﲑ‬
‫ﻓﺴﺎﺩ ﻭﺧﻠﺺ ﺍﻟﺜﻼﺛﺔ ﻓﺘﻴﺔ ﻣﻦ ﺁﺗﻮﻥ ﺍﻟﻨﺎﺭ ﺑﺒﺎﺑﻞ‪ .‬ﻭﺧﻠﱠﺺ ﺩﺍﻧﻴﺎﻝ ﻣﻦ ﺃﻓﻮﺍﻩ ﺍﻷﺳﺪ ﻭﻫﻮ ﺍﻟﺬﻱ‬
‫ﻳﻘﻴﻤﻨﺎ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳊﹸﻨﻔﺎﺀ ﻳﺸﻜﻮﻥ ﻭﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻓﻠﺘﻘﻨﻌﻬﻢ ﻧﻴﺘﻬﻢ ﺳﺒﻠﺔ‬
‫) ﺳﺒﻠﺔ ﺍﻟﻨﻴﺔ ﺗُﻌﺮْﻑ ﺑﺎﳊﻜﻤﺔ ( ﺍﻟﱵ ﳍﻢ ﺍﳌﺘﻜﻠﻤﺔ ﺑﻜﻞ ﻓﻀﻞ ﻗﺎﺋﻠﺔ ﳍﻢ‪ :‬ﻫﻜﺬﺍ ﺇﺫﺍ ﺍﺿﻤﺤﻠﱠﺖ‬
‫ﺍﳋﻠﻴﻘﺔ ﻛﻠﻬﺎ‪ .‬ﻭﺻﺎﺭﺕ ﻣﺜﻞ ﺍﻟﺮﻣﺎﺩ ﻭﺍﻟﺘﺮﺍﺏ‪ .‬ﻭﺃﻛﻠﺘﻬﺎ ﺍﻟﻨﺎﺭ ﻭﺻﺎﺭﺕ ﺭﻣﺎﺩﹰﺍ ﺩﻓﻌﺔ ﺃﺧـﺮﻯ‪.‬‬
‫ﻭﺛﺒﺘﺖ ﺻﻮﺭﺓ ﺍﻟﺒﺸﺮ ﻭﺍﳌﻮﺗﻰ ﻳﻘﻮﻣﻮﻥ ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﺃﻭ ﹰﻻ‪ .‬ﻭﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺍﳊﹸﻜﻢ ﺍﻟﺬﻱ ﺑﻪ ﻳﺪﻳﻦ‬
‫ﺍﻟﻠﱠﻪ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺍﻟﺬﻳﻦ ﺃﺧﻄﺄﻭﺍ ﺑﻔﻌﺎﻝ ﺍﻟﺸﺮ ﻳﻬﺒﻄﻮﻥ ﺃﺳﻔﻞ ﺍﻷﺭﺽ ﻭﺗﻐﻄﻴﻬﻢ ﻭﺍﻟﺬﻳﻦ ﺣﻔﻈـﻮﺍ‬
‫ﺍﻟﺒِﺮ ﳛﻴﻮﻥ ﺃﻳﻀﹰﺎ ﰲ ﻋﺎﱂ ﻭﺍﺣﺪ‪ .‬ﻭﻳﻌﻄﻴﻬﻢ ﺍﻟﻠﱠﻪ ﺭﻭﺡ ﺍﳊﻴﺎﺓ ﻧﻌﻢ ﻭﻧﻌﻤﺔ‪ .‬ﻷﺟﻞ ﺻـﻼﺣﻬﻢ‪.‬‬
‫ﻭﺣﻴﻨﺌﺬ ﻳﺮﻭﻥ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺧﺮﻯ‪ .‬ﺗﻌﺮﻑ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻻ ﲡﺤﺪ ﺍﳋﻠﻴﻘـﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻓﻠﻤﺎﺫﺍ ﺗﻜﻮﻧﻮﻥ ﻏﲑ ﻣﺆﻣﻨﲔ‪.‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﻭﺍﻟﻮﺛﻨﻴﻮﻥ ﺃﻳﻀﹰﺎ ﺗﻜﻠﱠﻤﻮﺍ‪ .‬ﻷﺟﻞ ﻃﲑ ﻭﺣﻴﺪ ﻻ ﺃﺥ ﻟﻪ ﻳﻌﻄﻴﻨﺎ ﺍﻟﱪﻫﺎﻥ ﺑﻐـﲎ‬
‫ﻷﺟﻞ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﻳﻘﻮﻟﻮﻥ ﻋﻦ ﻫﺬﺍ ﺍﻟﻄﺎﺋﺮ‪ .‬ﺇﻧﻪ ﻛﺎﺑﻦ ﻭﺣﻴﺪ ﰲ ﺣﺴﻨﻪ‪ .‬ﻭﺃﻧﻪ ﻭﺍﺣﺪ ﻣﻨﺬ ﺃﻭﻝ‬
‫ﺧﻠﻘﺘﻪ‪ .‬ﻭﻳﺴﻤﻰ ﻓﻮﻧﻴﻜﺲ‪ .‬ﻗﻴﻞ ﻋﻨﻪ ﺃﻧﻪ ﻳﻘﻴﻢ ﲬﺴﻤﺎﺋﺔ ﺳﻨﺔ ﺣﱠﻴﹰﺎ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﳝﻮﺕ ﻛﻤـﺎ‬
‫ﻳﻘﻮﻟﻮﻥ ﻫﻢ‪ .‬ﻭﺃﻥ ﺩﻭﺩﺓ ﺻﻐﲑﺓ ﲣﺮﺝ ﻣﻦ ﺟﺴﺪﻩ ﻭﺗﺘﺸﻜﱠﻞ ﻣﺜﻠﻪ‪ .‬ﻭﺗﺼﲑ ﻓﻮﻧﻴﻜﺲ ﺻﻐﲑﹰﺍ‪.‬‬
‫ﺣﱴ ﺇﺫﺍ ﻫﻮ ﳕﺎ ﻫﻜﺬﺍ ﻳﻄﲑ ﻭﳝﻀﻲ‪ .‬ﻓﺈﺫﺍ ﻛﹸﻨﺎ ﻗﺪ ﺍﺛﺒﺘﻨﺎ ﺍﻟﻘﻴﺎﻣﺔ ﻬﺑﺬﺍ ﺍﻟﻄـﺎﺋﺮ ﺍﻟﻐـﲑ ﻧـﺎﻃﻖ‬
‫ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻓﻠﻤﺎ ﺗﺘﺸﻴﻄﻨﻮﻥ ﻋﻠﻴﻨﺎ‪ .‬ﺇﺫﺍ ﻗﹸﻠﻨﺎ ﻭﺍﻋﺘﺮﻓﻨﺎ ﺃﻥ ﺍﻟﺬﻱ ﻛﻮﱠﻥ ﺍﻹﻧﺴﺎﻥ ِﻣﻤﱠﺎ ﱂ ﻳﻜﻦ‪.‬‬
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‫ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺪﺭ ﺃﻥ ﻳﻘﻴﻤﻪ ﺑﻌﺪ ﺇﳓﻼﻟﻪ ‪ ..‬ﻭﻷﺟﻞ ﻫﺬﻩ ﺍﺠﻤﻟﺎﺯﺍﺓ ﻧﺼﱪ ﳓﻦ ﻋﻠـﻰ ﺍﻟﻀـﺮﺏ‬
‫ﻭﺍﻻﺿﻄﻬﺎﺩ ﻭﺍﳌﻴﺘﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻓﺈﻥ ﻛﹸﻨﺎ ﻏﲑ ﻣﺆﻣﻨﲔ ﺑﺎﳌﻮﺍﻋﻴﺪ ﺍﻟﱵ ُﺑﺸﱢﺮﻧﺎ ﻬﺑﺎ‪ .‬ﻓﺒﺎﻃﻞ ﺑﻴﻘﲔ‬
‫ﺍﻟﺬﻱ ﺍﺣﺘﻤﻠﻨﺎ ﻷﺟﻠﻬﺎ‪ .‬ﻭﻛﻤﺎ ﺁﻣﻨﺎ ﺑﻘﻮﻝ ﻣﻮﺳﻰ‪ :‬ﺃﻥ ﰲ ﺍﻟﺒﺪﺀ ﺧﻠﻖ ﺍﻟﻠﱠﻪ ﺍﻟﺴـﻤﺎﺀ ﻭﺍﻷﺭﺽ‪.‬‬
‫ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻧﻪ ﻏﲑ ﳏﺘﺎﺝ ﺇﱃ ﻫﻴﻮﱄ ﺑﻞ ﺑﺈﺭﺍﺩﺗﻪ ﻓﻘﻂ‪ .‬ﻛﻮﻥ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺍﳋﻠﻴﻘـﺔ ﺍﻟـﱵ‬
‫ﺃﺭﺍﺩﻫﺎ ﺑﺄﻣﺮﻩ ﺍﻟﱵ ﻫﻰ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ‪ ..‬ﻭﺍﻟﺒﺤﺎﺭ ﻭﺍﻟﻨﻮﺭ ﻭﺍﻟﻨﻬﺎﺭ‪ .‬ﻭﺍﻷﻧـﻮﺍﺭ ﻭﺍﻟﻨﺠـﻮﻡ‪.‬‬
‫ﻭﺍﻟﻄﻴﻮﺭ ﻭﺍﻷﲰﺎﻙ‪ .‬ﻭﺍﻟﺪﻭﺍﺏ ﻭﺍﻟﺪﺑﻴﺐ‪ .‬ﻭﺍﻷﺷﺠﺎﺭ ﻭﺍﻟﻨﺒﺎﺕ‪ .‬ﻫﻜﺬﺍ ﻳﻘﻴﻤﻨﺎ ﻛﻠﻨﺎ ﺑﺈﺭﺍﺩﺗـﻪ‬
‫ﻭﻟﻴﺲ ﳛﺘﺎﺝ ﺇﱃ ﻣﻌﻮﻧﺔ ﺁﺧﺮ ﻭﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻛﺎﺋﻦ ﰲ ﻗﺪﺭﺗﻪ‪ .‬ﻭﺍﻟﺬﻱ ﺧﻠﻖ ﺃﻳﻀﹰﺎ ﺍﻷﺟﺴﺎﺩ ﻣﻦ‬
‫ﺍﻷﻭﻝ ِﻣﻤﱠﺎ ﱂ ﻳﻜﻦ‪ .‬ﻭﺟﻌﻞ ﻓﻴﻬﺎ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ‪ .‬ﻫﻮ ﺃﻳﻀﹰﺎ ﳛﻴﻲ ﺍﳌﻮﺗﻰ ﻭﻳﻘـﻴﻤﻬﻢ‪ .‬ﻭﺍﻟـﺬﻱ‬
‫ﻼ ﻣﻦ ﺍﻟﺒﻄﻦ ﺑﺰﺭﻉ ﻳﺴﲑ‪ .‬ﻭﺧﻠﻖ ﻓﻴﻪ ﻧﻔﺴﹰﺎ ﱂ ﺗﻜﻦ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﻹﺭﻣﻴﺎ‬ ‫ﺟﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺷﻜ ﹰ‬
‫ﺍﻟﻨﱯ‪ :‬ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺃﺻﻮﱢﺭﻙ ﰲ ﺍﻟﺒﻄﻦ ﺍﺧﺘﺮﺗﻚ ﻭﻧﺒﻴﹰﺎ ﻟﻸﻣﻢ ﺟﻌﻠﺘﻚ‪ .‬ﻭﻛﻤﺎ ﻗﺎﻝ ﻫﻮ ﻹﺭﻣﻴـﺎ‬
‫ﺍﻟﻨﱯ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺃﱐ ﺃﻧﺎ ﺍﳌﺜﺒﺖ ﺍﻟﺴﻤﺎﺀ ﻭﺍﳌﺆﺳﱢﺲ ﺍﻷﺭﺽ ﻭﺧﺎﻟﻖ ﻭﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﻓﻴـﻪ‬
‫ﻛﻤﺎ ﺷﻬﺪﺕ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ‪.‬‬
‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﻳﻘﻮﻝ ﺍﻟﱠﻠﻪ ﺍﻵﺏ ﻻﺑﻨﻪ ﺍﻟﻮﺣﻴﺪ ﺭﺑﻨﺎ ﻳﺴـﻮﻉ ﺍﳌﺴـﻴﺢ‪ :‬ﻟﻨﺨﻠـﻖ ﺇﻧﺴـﺎﻧﹰﺎ‬
‫ﻛﺸﺒﻬﻨﺎ ﻭﻣﺜﺎﻟﻨﺎ‪ .‬ﻭﺧﻠﻖ ﺍﻟﻠﱠﻪ ﺍﻹﻧﺴﺎﻥ ﻛﺼﻮﺭﺗﻪ ﻭﺧﻠﻘﻪ ﺫﻛﺮﹰﺍ ﻭﺃﻧﺜﻰ‪ .‬ﻭﺍﻟﻘـﺪﻳﺲ ﺍﻟﺼـﺒﻮﺭ‬
‫ﺃﻳﻮﺏ‪ .‬ﻗﺎﻝ ﺍﻟﻜﺘﺎﺏ ﻷﺟﻠﻪ‪ :‬ﺇﻧﻪ ﻣﻜﺘﻮﺏ ﺃﻧﻪ ﻳﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻬﻢ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻗﺎﻝ ﺃﻣـﺎﻡ ﺍﻟﻠﱠـﻪ‬
‫ﻫﻜﺬﺍ‪ :‬ﺃﻟﻴﺲ ﳏﺼﲏ ﻣﺜﻞ ﺍﻟﻠﱭ‪ .‬ﻭﲨﱠﺪﺗﲏ ﻣﺜﻞ ﺟﱭ ﻭﺃﻟﺒﺴﺘﲏ ﳊﻤـﹰﺎ ﻭﺟﻠـﺪﹰﺍ ﻭﻋﻈﺎﻣـﹰﺎ‪.‬‬
‫ﰲ ﺣﻴﺎﺓ ﻭﺭﻭﺣﹰﺎ‪ .‬ﻫﺬﺍ ﻛﻠﻪ ﺻﻨﻌﺘﻪ ﱄ‪ .‬ﻭﺃﻧﺎ ﺃﻋﻠﻢ ﺃﻧﻚ ﻗﺎﺩﺭ ﻋﻠـﻰ ﻛـﻞ‬ ‫ﻭﻋﺮﻭﻗﹰﺎ ﻭﺟﻌﻠﺖ ﱠ‬
‫ﺷﻲﺀ‪ .‬ﻭﻻ ﻳﻌﺴﺮ ﻋﻠﻴﻚ ﺷﻲﺀ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺩﺍﻭﺩ ﺍﻟﻨﱯ ﻳﻘﻮﻝ ﻟﻠﱠﻪ‪ :‬ﻳـﺪﺍﻙ ﺟﺒﻠﺘـﺎﱐ ﻭﺧﻠﻘﺘـﺎﱐ‬
‫ﻭﺻﻨﻌﺘﺎﱐ‪ .‬ﻭﻋﺮﻓﺖ ﺧﻠﻘﺘﻨﺎ ﻭﺃﻧﺖ ﺃﻳﻀﹰﺎ ﺧﻠﻘـﺘﲏ ﻭﺟﺒﻠـﺘﲏ‪ .‬ﻭﺟﻌﻠـﺖ ﻳـﺪﻙ ﻋﻠـ ﱠﻲ‪.‬‬
‫ﱄ‪ .‬ﻭﱂ ﺃﻗﺪﺭ ﺃﻥ ﺃﻗﺎﻭﻣﻪ‪ .‬ﻣﺎ ﱂ ﺃﻋﻤﻞ ﻧﻈﺮﺗﻪ ﻋﻴﻨﺎﻙ ﻫﻮ ﻣﻜﺘـﻮﺏ ﻛﻠـﻪ‬ ‫ﺖ ﻣﻌﺮﻓﺘﻚ ﱠ‬ ‫ﺠَﺒ ْ‬
‫ﹶﻓ ِﻌ ُ‬
‫ﰲ ﻛﺘﺎﺑﻚ ﻭﺃﻳﻀﹰﺎ ﺇﺷﻌﻴﺎﺀ ﺍﻟﻨﱯ ﻳُﺼﻠﱢﻲ ﺇﱃ ﺍﻟﻌﻠﻲ‪ .‬ﻭﻳﻘﻮﻝ ﳓـﻦ ﺍﻟﺜـﺮﻯ ﻭﻫـﻮ ﺧﺎﻟﻘﻨـﺎ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺧﻠﻴﻔﺔ ﺍﻟﻠﱠﻪ ﺑﺎﳌﺴﻴﺢ‪ .‬ﻓﺎﻟﺬﻱ ﻣﺎﺕ ﺳﻴﻘﻮﻡ ﺃﻳﻀـﹰﺎ ﺑﺎﻟﺴـﻴﺪ ﺍﳌﺴـﻴﺢ‪.‬‬
‫ﻼ ﰲ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺷﺮﻳﺮﹰﺍ ﻓﺈﻧﻪ ﻳﻠﻘﻰ ﰲ ﺍﻟﺪﻳﻨﻮﻧﺔ‪ .‬ﻭﻳﻨﺎﻝ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﺭﹰﺍ‪ .‬ﻓﺈﻧﻪ ﻳﻨﺎﻝ ﺇﻛﻠﻴ ﹰ‬
‫ﻋﻘﻮﺑﺔ ﲝﻜﻢ ﺍﻟﻌﺪﻝ ﻟﻮﺍﺿﻊ ﺍﻟﻨﺎﻣﻮﺱ‪ .‬ﻭﻛﻤﺎ ﻋﻮﻗﺐ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻫﻜﺬﺍ ﻳﻔﻌﻞ ﺍﳋﲑ ﺑﺎﳌﺆﻣﻨﲔ‪.‬‬
‫ﺍﻟﺬﻳﻦ ﻳﺘﺤﺮﱠﺯﻭﻥ ﻣﻦ ﺃﺟﻠﻪ ﻣﻦ ﺍﳌﺨﺎﻟﻔﲔ ﻓﻘﻮﻡ ﳚﻌﻠﻬﻢ ﻛﺎﻟﻨﺠﻮﻡ‪ .‬ﻭﻗﻮﻡ ﻳﻠﻤﻌﻮﻥ ﻛـﺄﻧﻮﺍﺭ‪.‬‬
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‫ﻛﻤﺎ ﻗﺎﻝ ﺟﱪﺍﺋﻴﻞ ﻟﺪﺍﻧﻴﺎﻝ‪ :‬ﳓﻦ ﺍﻵﻥ ﻛﻠﻨﺎ ﳓﻦ ﺍﳌﺆﻣﻨﲔ ﺗﻼﻣﻴﺬ ﺍﻟﺴﻴﺪ ﺍﳌﺴـﻴﺢ‪ .‬ﻭﻧـﺆﻣﻦ‬
‫ﲟﻮﺍﻋﻴﺪﻩ ﻭﺍﳌﺆﲤﻦ ﺍﻟﺬﻱ ﺑﺸﺮ ﺻﺎﺩﻕ ﻏﲑ ﻛﺎﺫﺏ‪.‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﺑﻘﻮﻝ ﺩﺍﻭﺩ ﺍﻟﻨﱯ ﳏﻖ ﻫﻮ ﺍﻟﺮﺏ ﰲ ﻛﻼﻣﻪ‪ .‬ﻭﻗﺪﻭﺱ ﰲ ﻛﻞ ﺃﻓﻌﺎﻟﻪ‪.‬‬
‫ﺍﻟﺬﻱ ﺧﻠﻖ ﻟﻪ ﺟﺴﺪﹰﺍ ﻣﻦ ﺍﻟﻌﺬﺭﺍﺀ‪ .‬ﻫﻮ ﺧﺎﻟﻖ ﻛﻞ ﺍﻟﺒﺸﺮ ﻭﺍﻟﺬﻱ ﺃﻗﺎﻡ ﻧﻔﺴﻪ ﻣـﻦ ﺍﳌـﻮﺗﻰ‪.‬‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻴﻢ ﺍﳌﻮﺗﻰ ﻛﻠﻬﻢ‪ .‬ﻭﺍﻟﺬﻱ ﳚﻌﻞ ﺣﺒﺔ ﺣﻨﻄﺔ ُﺗﺪﹶﻓﻦ ﰲ ﺍﻷﺭﺽ ﰒ ﺗﻄﻠـﻊ ﺑﻐﻠـﺔ‬
‫ﻛﺒﲑﺓ‪ .‬ﻭﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ُﺗﻘﻄﻊ ﳚﻌﻠﻬﺎ ﺗﻨﺒﺖ ﺃﻏﺼﺎﻧﹰﺎ ﻛﺜﲑﺓ ‪...‬‬
‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﻭﻋﺼﺎﺓ ﻫﺮﻭﻥ ﺍﻟﻨﱯ ﺍﻟﱵ ﻳﺒﺴﺖ ﻭﺟﻌﻠﻬﺎ ﺗﻮﺭﻕ ﻭﺗﺜﻤﺮ‪ .‬ﻫﻮ ﺃﻳﻀﹰﺎ ﺍﻟﺬﻱ‬
‫ﻳﻘﻴﻤﻨﺎ ﻭﻳﻮﻗﻔﻨﺎ ﻣﻌﻪ ﰲ ﺍﺠﻤﻟﺪ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﳌﺨﻠﱠﻊ ﻗﺎﻡ ﺻﺤﻴﺤﺎﹰ‪ ،‬ﻭﺃﺑﺮﺃ ﺍﻟﺬﻱ ﻳﺪﻩ ﻳﺎﺑﺴـﺔ‪ .‬ﻭﺩﻓـﻊ‬
‫ﻟﻸﻋﻤﻰ ﺍﳌﻮﻟﻮﺩ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻭﺍﻟﺒﺼﺎﻕ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﺩﻣﻪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺒﺼﺮ ﻫﻮ ﺍﻟـﺬﻱ‬
‫ﻳﻘﻴﻤﻨﺎ ﰲ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ :‬ﺍﻟﺬﻱ ﻣﻦ ﲬﺲ ﺧﺒﺰﺍﺕ ﻭﲰﻜﺘﲔ ﺃﺷﺒﻊ ﲬﺴﺔ ﺁﻻﻑ ﺭﺟﻞ ﻭﻓﻀـﻞ‬
‫ﻱ ﺃﻧﺎ ﺑﻄﺮﺱ ﺍﻷﺳـﺎﺗﲑ ﺍﻟـﱵ‬ ‫ﻼ‪ .‬ﻭﻧﻘﻞ ﺍﳌﺎﺀ ﻭﺻﻴﱠﺮﻩ ﲬﺮﹰﺍ‪ .‬ﻭﺃﺭﺳﻞ ﻋﻠﻰ ﻳﺪ ﱠ‬ ‫ﺍﺛﻨﺎ ﻋﺸﺮ ﺯﻧﺒﻴ ﹰ‬
‫ﻭﺟﺪﻫﺎ ﰲ ﻓﻢ ﺍﻟﺴﻤﻜﺔ‪ .‬ﺇﱃ ﺟﺎﰊ ﺍﳉﺰﻳﺔ‪ .‬ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﺍﻟﺬﻱ ﻳﻘﻴﻢ ﺍﳌﻮﺗﻰ‪ .‬ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ‬
‫ﻧﺸﻬﺪ ﳓﻦ ﻬﺑﺎ ﻭﺍﻟﺒﻘﻴﺔ ﻳﺸﻬﺪ ﻟﻪ ﻬﺑﺎ ﺍﻷﻧﺒﻴﺎﺀ ‪...‬‬
‫ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ :‬ﳓﻦ ﺃﻛﻠﻨﺎ ﻭﺷﺮﺑﻨﺎ ﻣﻌﻪ ﻭﺻﺮﻧﺎ ﺷﻬﻮﺩﹰﺍ ﻵﻳﺎﺗﻪ‪ .‬ﻭﺣﻴﺎﺗـﻪ ﻭﻓﻀـﺎﺋﻠﻪ‬
‫ﻭﻛﻼﻣﻪ ﻭﺁﻻﻣﻪ ﻭﻣﻮﺗﻪ‪ .‬ﻭﻗﻴﺎﻣﺘﻪ ﻣﻦ ﺍﳌﻮﺕ‪ .‬ﻭﺷﺎﺭﻛﻨﺎﻩ ﺍﻟﻜﻼﻡ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﺑﻌﺪ ﻗﻴﺎﻣﺘﻪ ﻣـﻦ‬
‫ﺍﳌﻮﺕ‪ .‬ﻟﻌﻠﱠﻜﻢ ﺗﺆﻣﻨﻮﺍ ﻬﺑﺬﺍ ﺍﻟﻜﻼﻡ‪.‬‬
‫ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪ :‬ﻭﻗﺒﻠﻨﺎ ﻣﻨﻪ ﺃﻥ ﻧﺆﻣﻦ ﺑﺎﻹﳒﻴﻞ ﻭﻧُﺒﺸﱢﺮ ﺑﻪ ﰲ ﻛﻞ ﺍﻟﻌﺎﱂ ﻭﻧﻌﻠﻢ ﺍﻷﻣﻢ‬
‫ﻛﻠﻬﺎ ﺃﻥ ﻳﻨﺼﺒﻐﻮﺍ ﺑِﺎﺳﻢ ﺇﻟﻪ ﺍﻟﱪﻳﺔ ﻛﻠﻬﺎ‪ .‬ﻭﻣﻮﺕ ﺍﺑﻨﻪ ﺍﻟﻮﺣﻴﺪ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﻭﺷﻬﺎﺩﺓ ﺍﻟﺮﻭﺡ‬
‫ﺍﻟﻘﺪﺱ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺒﺎﺭﻗﻠﻴﻂ‪ .‬ﻫﺬﻩ ﻛﻠﻬﺎ ﺍﻟﱵ ﻧﻌﻠﻤﻜﻢ ﻬﺑﺎ ﻫﻰ ﺍﻟﱵ ﻋﻠﱠﻤﻨﺎ ﺇﻳﱠﺎﻫﺎ ﻭﺻـﻌﺪ ﺇﱃ‬
‫ﺍﻟﺴﻤﺎﺀ ﻭﳓﻦ ﻧﺮﺍﻩ ﺑﺄﻋﻴﻨﻨﺎ ﺇﱃ ﺍﻵﺏ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﺁﻣﻨﺘﻢ ﻓﺈﻧﻜﻢ ﺗﻜﻮﻧﻮﻥ ﻣﻐﺒﻮﻃﲔ‪.‬‬
‫ﻭﺇﻥ ﱂ ﺗﺆﻣﻨﻮﺍ ﺗﻜﻮﻧﻮﺍ ﻏﲑ ﺃﻃﻬﺎﺭ‪ .‬ﻭﻏﲑ ﻣﻘﺪﺳﲔ ﻟﻌﺪﻡ ﺇﳝﺎﻧﻜﻢ‪.‬‬
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‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻧﺘﺤﻔﱠﻆ ﻭﻧﻌﻤﻞ ﺃﻳﺎﻡ‬
‫ﺍﻷﻋﻴﺎﺩ ﺑﻔﺮﺡ ﺭﻭﺣﺎﱐ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﲬﺴﺔ ﺃﻗﺴﺎﻡ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻳﺎ ﺇﺧﻮﺗﻨﺎ ﺍﺣﻔﻈﻮﺍ ﺃﻳﺎﻡ ﺍﻷﻋﻴﺎﺩ‪ .‬ﺍﻟﱵ ﻫﻰ ﻋﻴﺪ ﻣﻴﻼﺩ ﺍﻟﺮﺏ‪ .‬ﻭﺗﻜﻤﱢﻠﻮﻩ ﰲ ﻳﻮﻡ‬
‫ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻟﺘﺎﺳﻊ ﺍﻟﺬﻱ ﻟﻠﻌﱪﺍﻧﻴﲔ‪ .‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ ﻣـﻦ‬
‫ﺍﻟﺸﻬﺮ ﺍﻟﺮﺍﺑﻊ ﺍﻟﺬﻱ ﻟﻠﻤﺼﺮﻳﲔ ) ﺷﻬﺮ ﻛﻴﻬﻚ (‪.‬‬
‫ﻼ‪ .‬ﻷﻥ ﻓﻴﻪ ﻳـﺪ ﺍﻟـﺮﺏ‬ ‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻭﻣﻦ ﺑﻌﺪ ﻫﺬﺍ ﻋﻴﺪ " ﺍﻷﺑﻴﻔﺎﻧﻴﺎ " ﻳﻜﻮﻥ ﻋﻨﺪﻛﻢ ﺟﻠﻴ ﹰ‬
‫ﺗﻈﻬﺮ ﻻﻫﻮﺗﻪ ﰲ ﺍﳌﻌﻤﻮﺩﻳﺔ ﰲ ﺍﻷﺭﺩﻥ ﹶﻟﻤﱠﺎ ﺍﻋﺘﻤﺪ ﻣﻦ ﻳﻮﺣﻨﺎ‪ .‬ﻭﺗﻌﻤﻠﻮﻧﻪ ﰲ ﺍﻟﺸﻬﺮ ﺍﻟﻌﺎﺷـﺮ‬
‫ﺍﻟﺬﻱ ﻟﻠﻌﱪﺍﻧﻴﲔ ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﳋﺎﻣﺲ ﺍﻟﺬﻱ ﻟﻠﻤﺼﺮﻳﲔ )ﺷﻬﺮ ﻃﻮﺑﻪ(‪.‬‬
‫ﻼ ﻋﻨﺪﻛﻢ ﺻﻮﻡ ﺍﻷﺭﺑﻌﲔ‪ .‬ﺗﺬﻛﺎﺭﹰﺍ ﻟﻠﻔﻀﻴﻠﺔ ﻭﺍﳊﺴﻨﺎﺕ ﻟﻠـﺮﺏ‪.‬‬ ‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﻟﻴﻜﻦ ﺟﻠﻴ ﹰ‬
‫ﻭﻟﻴﻜﻤﻞ ﻫﺬﺍ ﺍﻟﺼﻮﻡ ﻗﺒﻞ ﺍﻟﻔﺼﺢ‪ .‬ﻭﻳﻜﻮﻥ ﺑﺪﺅﻩ ﻣﻦ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﺍﻟﺜﺎﱐ ﻟﻠﺴـﺒﻮﺕ ﻭﻛﻤـﺎ‬
‫ﻟﻪ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻗﺒﻞ ﺍﻟﻔﺼﺢ‪ .‬ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻫﺘﻤﻮﺍ ﺑﺄﻥ ﺗﻜﻤﻠﻮﺍ ﺃﺳـﺒﻮﻉ ﺍﻟﻔﺼـﺢ ﺍﳌﻘـﺪﺱ‪.‬‬
‫ﻭﺗﺼﻮﻣﻮﻩ ﻛﻠﱠﻜﻢ ﺑﻔﺰﻉ ﻭﺭﻋﺪﺓ‪ .‬ﻭُﺗﺼﻠﱡﻮﺍ ﻋﻠﻰ ﻣَﻦ ﻣﻀـﻰ ﺇﱃ ﺍﳍـﻼﻙ ﻷﻧـﻪ ﰲ ﺛـﺎﱐ‬
‫ﺍﻟﺴﺒﻮﺕ ﻣﻦ ﺍﻟﺸﻬﺮ ﺍﻷﻭﻝ‪ .‬ﺍﻛﺴﺎﻧﺜﻴﻮﺱ ﺍﻟﺬﻱ ﻫﻮ ﺷﻬﺮ ﺑﺮﻣﻬﺎﺕ‪ .‬ﺗﺸﺎﻭﺭ ﺍﻟﻴﻬﻮﺩ ﳐـﺎﻟﻔﻮ‬
‫ﺍﻟﻨﺎﻣﻮﺱ ﻋﻠﻰ ﺍﻟﺮﺏ‪ .‬ﻭﰲ ﺛﺎﻟﺚ ﺍﻟﺴﺒﻮﺕ‪ .‬ﻛﺜﺮﺕ ﺍﳌﺸﻮﺭﺓ ﺟﺪﹰﺍ‪ .‬ﻭﰲ ﺭﺍﺑـﻊ ﺍﻟﺴـﺒﻮﺕ‪.‬‬
‫ﻗﺮﺭﻭﺍ ﺃﻥ ﳝﻮﺕ ﻣﺼﻠﻮﺑﹰﺎ‪ .‬ﻭﳌﺎ ﻋﻠﻢ ﻳﻬﻮﺫﺍ ﻫﻠﻚ ﻭﻛﺎﻥ ﻗﺪ ﺍﺭﺗﺪ ﻣﻨﺬ ﺃﻳـﺎﻡ ﻛـﺜﲑﺓ‪ .‬ﻟﻜﻨـﻪ‬
‫ﺣﻴﻨﺌﺬ ﺑﺎﻷﻛﺜﺮ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ‪ .‬ﻃﺮﺣﻪ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﳏﺒﺔ ﺍﻟﻔﻀﺔ‪ .‬ﻭﻛﺎﻥ ﻣـﻦ ﻗﺒـﻞ ﻫـﺬﺍ‬
‫ﺃﺅﲤﻦ ﻋﻠﻰ ﺻﻨﺪﻭﻕ ﺍﻟﻨﻔﻘﺔ ‪ ..‬ﻓﺴﺮﻕ ﻣﺎ ﻟﻠﻔﻘﺮﺍﺀ ﻓﻠﻢ ﻳﺮﻓﻀﻪ ﺍﻟﺮﺏ ﻷﺟﻞ ﺃﻧﺎﺗﻪ‪ .‬ﺑﻞ ﺃﻛﻠﻨـﺎ‬
‫ﻣﻌﻪ ﺩﻓﻌﺔ ﺃﺧﺮﻯ‪ .‬ﺃﺭﺍﺩ ﺃﻥ ُﻳﻌﱢﻠﻤﻪ‪ .‬ﻭُﻳﻌﱢﻠﻤﻨﺎ ﺃﻳﻀﹰﺎ ﺳﺎﺑﻖ ﻣﻌﺮﻓﺘﻪ‪ .‬ﻗﺎﻝ‪ :‬ﺍﳊـﻖ ﺃﻗـﻮﻝ ﻟﻜـﻢ‬
‫ﺇﻥ ﻭﺍﺣﺪﹰﺍ ﻣﻨﻜﻢ ﻳﺴﻠﻤﲏ‪ .‬ﻓﻘﺎﻝ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﺎ‪ :‬ﺃﺗﺮﻯ ﺃﻧﺎ ﻫﻮ‪ .‬ﻭﻛـﺎﻥ ﺍﻟـﺮﺏ ﺳـﺎﻛﺘﹰﺎ‪.‬‬
‫ﻓﻘﻤﺖ ﺃﻧﺎ ﻳﻮﺣﻨﺎ ﻣﻦ ﲨﻠﺔ ﺍﻻﺛﲏ ﻋﺸﺮ‪ .‬ﺇﺫ ﻫﻮ ﳛﺒﲏ ﺃﻛﺜﺮ ﻣﻦ ﺃﺻﺤﺎﰊ‪ .‬ﻭﺳﺄﻟﺘﻪ ﺃﻥ ﻳُﻌﺮﱢﻓﻨﺎ‬
‫ﻣَﻦ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻠﱢﻤﻪ‪ .‬ﻭﻣﻊ ﻫﺬﺍ ﱂ ﻳُﺴ ﱢﻢ ﻟﻨﺎ ﺍﻟﺮﺏ ﺍﲰﻪ‪ .‬ﺑﻞ ﺟﻌﻞ ﻟﻨﺎ ﻋﻼﻣﺘﲔ ﰲ ﺍﳋﺒﻴـﺚ‬
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‫ﻓﺎﻟﻮﺍﺣﺪﺓ ﻗﻮﻟﻪ‪ :‬ﺃﻥ ﺍﻟﺬﻱ ﳝﺪ ﻳﺪﻩ ﻣﻌﻲ ﰲ ﺍﻟﺼﺤﻔﺔ‪ .‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻗﻮﻟﻪ ﺃﻥ ﺍﻟـﺬﻱ ﺃﺑـﻞ ﺧﺒـﺰﹰﺍ‬
‫ﻭﺃﻧﺎﻭﻟﻪ‪ .‬ﻓﺤﻴﻨﺌﺬ ﻗﺎﻝ ﺫﻟﻚ‪ :‬ﺃُﺗﺮﻯ ﺃﻧﺎ ﻫﻮ ﻳﺎ ﻣُﻌﻠﱢﻢ؟ ﻓﻠﻢ ﻳﻘﻞ ﺍﻟﺮﺏ ﻟﻪ ﻧﻌﻢ‪ .‬ﺑﻞ ﻗﺎﻝ ﻟﻪ ﺃﻧﺖ‬
‫ﺍﻟﺬﻱ ﻗﻠﺖ‪ .‬ﻭﳌﺎ ﺃﺭﺍﺩ ﺃﻥ ﳜﻴﻔﻪ ‪ ...‬ﻭﻷﺟﻞ ﻫﺬﺍ ﻗﺎﻝ ﺍﻟﻮﻳﻞ ﻟﻠﺬﻱ ﻳﺴﻠﻢ ﺍﺑﻦ ﺍﻟﺒﺸﺮ "‪ .‬ﻗـﺪ‬
‫ﻛﺎﻥ ﺍﻷﺻﻠﺢ ﻟﻪ ﻟﻮ ﱂ ﻳُﻮﻟﺪ‪ .‬ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻀﻰ ﺇﱃ ﺍﻟﻜﻬﻨﺔ‪ .‬ﻭﻗﺎﻝ ﳍـﻢ ﻣـﺎ ﺍﻟـﺬﻱ‬
‫ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﺗﻌﻄﻮﱐ ﺣﱴ ﺃﺳﻠﻤﻪ ﺇﻟﻴﻜﻢ‪ .‬ﻓﻘﺮﺭﻭﺍ ﻣﻌﻪ ﺃﻥ ﻳﻌﻄﻮﻩ ﺛﻼﺛـﲔ ﺩﺭﳘـﹰﺎ ‪ ...‬ﻭﰲ‬
‫ﺧﺎﻣﺲ ﺍﻟﺴﺒﻮﺕ ﺃﻛﻠﻨﺎ ﺍﻟﻔﺼﺢ ﻣﻊ ﺭﺑﻨﺎ‪ .‬ﻭﻣﺪ ﻳﻬﻮﺫﺍ ﻳﺪﻩ ﻣﻌﻪ ﺇﱃ ﺍﻟﺼﺤﻔﺔ‪ .‬ﻭﺗﻨﺎﻭﻝ ﺍﳋﺒـﺰ‬
‫ﻼ ‪ ...‬ﻓﻘﺎﻝ ﺍﻟﺮﺏ ﻟﻨﺎ ﻗﺪ ﺃﺗﺖ ﺍﻟﺴﺎﻋﺔ ﻟﺘﺘﻔﺮﻗﻮﺍ ﻋﲏ ﻭﺗﺘﺮﻛﻮﱐ ﻭﺣﺪﻱ‪ .‬ﻓﺜﺒﺖ‬ ‫ﻣﻨﻪ ﻭﺧﺮﺝ ﻟﻴ ﹰ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻭﻗﺎﻝ ﺇﻧﻨﺎ ﻟﻦ ﺗﺮﻛﻚ‪ .‬ﻭﻗﻠﺖ ﻟﻪ ﺃﻧﺎ ﺑﻄﺮﺱ ﺇﱐ ﺃﻣﻮﺕ ﻣﻌﻚ‪ .‬ﻓﻘﺎﻝ ﺍﳊﻖ ﺍﳊـﻖ‬
‫ﻼ‪ :‬ﺇﻧﻚ ﻣﺎ ﺗﻌﺮﻓﲏ ‪...‬‬
‫ﺃﻗﻮﻝ ﻟﻚ‪ :‬ﺇﻧﻚ ﻗﺒﻞ ﺃﻥ ﻳﺼﻴﺢ ﺍﻟﺪﻳﻚ ﺗﻨﻜﺮﱐ ﺛﻼﺙ ﻣﺮﺍﺕ ﻗﺎﺋ ﹰ‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﺇﺫ ﺃﻋﻄﺎﻧﺎ ﺳﺮﺍﺋﺮ ﺍﳊﻴﺎﺓ‪ .‬ﺍﻟﱵ ﻫﻰ ﺟﺴﺪﻩ ﺍﳌﻘﺪﺱ ﻭﺩﻣﻪ ﺍﻟﻜﺮﱘ‪ .‬ﻛﺎﻥ ﻳﻬﻮﺫﺍ‬
‫ﻣﻌﻨﺎ ﺃﻳﻀﹰﺎ‪ .‬ﰒ ﺧﺮﺝ ﺍﻟﺮﺏ ﺇﱃ ﺟﺒﻞ ﺍﻟﺰﻳﺘﻮﻥ‪ .‬ﺍﻟﺬﻱ ﻫﻮ ﻋﱪ ﻭﺍﺩﻱ ﺍﻷﺭﺯ‪ .‬ﺣﻴﺚ ﺍﳌﻮﺿـﻊ‬
‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﺑﺴﺘﺎﻥ‪ .‬ﺑﻌﺪ ﺃﻥ ﺑﺎﺭﻙ ﻋﻠﻰ ﻋﺎﺩﺗﻪ‪ .‬ﻭﳓﻦ ﺃﻳﻀﹰﺎ ﻛﻨﺎ ﻣﻌﻪ ﻭﺍﻧﻔﺮﺩ ﻋﻨﱠﺎ ﻭﺟﻌـﻞ‬
‫ﻼ‪ :‬ﻳﺎ ﺃﺑﺘﺎﻩ ﺇﻥ ﻛﺎﻥ ﻳُﺴﺘﻄﺎﻉ ﻓﺘﻌﱪ ﻋﲏ ﻫﺬﺍ ﺍﻟﻜـﺄﺱ‪ .‬ﻭﻟـﻴﺲ‬ ‫ﻳُﺼﻠﱢﻲ ﺩﻓﻌﺎﺕ ﻛﺜﲑﺓ‪ .‬ﻗﺎﺋ ﹰ‬
‫ﻛﺈﺭﺍﺩﰐ ﺑﻞ ﻛﺈﺭﺍﺩﺗﻚ‪ .‬ﻫﺬﺍ ﻗﺎﻟﻪ ﺛﻼﺙ ﻣﺮﺍﺕ ‪ ...‬ﻭﳓﻦ ﻣﻠﻘﻴﲔ ﻧﻴﺎﻡ ﻣﻦ ﺃﱂ ﺍﻟﻘﻠﺐ‪ .‬ﺍﻟـﱵ‬
‫ﻓﻴﻬﺎ ﻳﺴﻠﻢ ﺍﺑﻦ ﺍﻟﺒﺸﺮ‪ .‬ﰲ ﺃﻳﺪﻱ ﺭﺟﺎﻝ ﺧﻄﺎﺓ‪ .‬ﺣﻴﻨﺌﺬ ﺟﺎﺀ ﻳﻬﻮﺫﺍ ﻭﻣﻌﻪ ﲨﻊ ﻛﺜﲑ ﻣﻦ ﺍﳋﹸﻄﺎﺓ‪.‬‬
‫ﻼ‪ .‬ﻓﻘﺒﻠﻮﺍ ﻣﻨﻪ ﺍﻟﻌﻼﻣﺔ ﺍﻟﱵ ﻗﺮﺭﻫﺎ ﻣﻌﻬﻢ‪.‬‬‫ﻭﺃﻋﻄﺎﻫﻢ ﻋﻼﻣﺔ ﺍﻟﺪﻏﻞ ﺍﻟﱵ ﻫﻰ ﺍﻟﻘﺒﻠﺔ ﺍﳌﻤﻠﻮﺀﺓ ﺩﻏ ﹰ‬
‫ﻭﺃﻣﺴﻜﻮﺍ ﺍﻟﺮﺏ ﻭﺭﺑﻄﻮﻩ‪ .‬ﻭﻣﻀﻮﺍ ﺑﻪ ﺇﱃ ﺩﺍﺭ ﻗﻴﺎﻓﺎ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ‪ .‬ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻓﻴﻪ ﻟـﻴﺲ‬
‫ﳎﻤﻊ ﺍﻟﺸﻌﺐ ‪ ..‬ﺑﻞ ﲨﺎﻋﺔ ﺍﻷﺷﺮﺍﺭ‪ .‬ﻭﻟﻴﺲ ﺷﻴﻮﺥ ﻃﺎﻫﺮﻭﻥ ﺑﻞ ﻫـﻢ ﺃﻋـﺪﺍﺀ ﳐـﺎﻟﻔﻮﻥ‬
‫ﻟﻠﻨﺎﻣﻮﺱ ﻭﻣﻮﺿﻊ ﻣﺆﺍﻣﺮﺓ ﻧﻔﺎﻕ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﻋﻨﻪ ﺷﺮﻭﺭﹰﺍ ﻛﺜﲑﺓ‪ .‬ﻭﱂ ﻳﺪﻋﻮﺍ ﻧﻮﻋﹰﺎ ﻣﻦ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﻴﲑ ﺍﻟﺬﻱ ﻓﻌﻠﻮﻩ ﺑﻪ ﺇ ﱠﻻ ﻭﺍﻋﻄﻮﻩ ﺇﻳﱠﺎﻩ ﺑﺼﻘﻮﺍ ﻋﻠﻴﻪ ﻭﻫﺰﺅﺍ ﺑﻪ ﻭﻟﻄﻤـﻮﻩ ﻭﺿـﺮﺑﻮﻩ‬
‫ﻭﺟﺪﱠﻓﻮﺍ ﻋﻠﻴﻪ ﻭﺟﺬﺑﻮﻩ‪ .‬ﻭﲰﻮﻩ ﺿﺪﹰﺍ ﻭﳐﺎﻟﻔﹰﺎ ﳌﻮﺳﻰ‪ .‬ﻭﻣُﺠﺪﱢﻓﹰﺎ ﻭﻧﺎﻗﻀﹰﺎ ﻟﻠﻬﻴﻜﻞ ‪ ...‬ﻭﺃﺧﺬﹰﺍ‬
‫ﳌﺎﻝ ﺍﻟﻘﺮﺍﺑﲔ ﻭﻋﺪﻭﹰﺍ ﻟﻠﺮﻭﻣﺎﻧﻴﲔ ﻭﻣﻘﺎﻭﻣﹰﺎ ﻟﻠﻤﻠﻚ‪ .‬ﻫﺬﺍ ﻛﻠﻪ ﻓﻌﻠﻪ ﺑﻪ ﺍﻟﻌﺠﻮﻝ ﺍﻟﻜﻼﺏ ﺍﻟﻐﲑ‬
‫ﺭﺣﻮﻣﲔ ﺇﱃ ﺍﻟﻐﺪﺍﺓ‪ .‬ﻭﺃﺧﺬﻭﻩ ﰲ ﺍﻟﻈﻠﻤﺔ ﻭﻣﻀﻮﺍ ﺑﻪ ﺇﱃ ﺣﻨﺎﻥ ﺻﻬﺮ ﻗﻴﺎﻓﺎ‪ .‬ﻭﺳﻠﻢ ﺇﱃ ﺑﻴﻼﻃﺲ‬
‫ﺭﺋﻴﺲ ﺍﻟﺮﻭﻣﺎﻧﻴﲔ‪ .‬ﻭﻛﺎﻥ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ .‬ﻭﻛﺎﻧﻮﺍ ﻳﺴﻌﻮﻥ ﺑﻪ ﰲ ﺃﺷﻴﺎﺀ ﻛﺜـﺮﺓ ﻳﻘﻮﻟﻮﻬﻧـﺎ‪ .‬ﻭﻻ‬
‫ﻼ‪ :‬ﺇﱐ ﻣﺎ ﻭﺟﺪﺕ ﻓﻴﻪ ﻋﻠﱠﺔ‪.‬‬ ‫ﳝﻜﻦ ﺃﻥ ﺗﺪﻳﻨﻪ‪ .‬ﻭﳌﺎ ﲰﻌﻬﻢ ﺍﻟﺮﺋﻴﺲ ﻣﺎ ﻛﺎﻥ ﻣُﺼﺪﱢﻗﹰﺎ ﳍﻢ ﺑﻞ ﻗﺎﺋ ﹰ‬
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‫ﻓﺄﺣﻀﺮﻭﺍ ﺷﺎﻫﺪﻱ ﺯﻭﺭ ﺃﺭﺍﺩﻭﳘﺎ ﺃﻥ ﻳﻜﺬﺑﺎ ﻋﻠﻴﻪ‪ .‬ﻓﻮﺟﺪﺍ ﻏـﲑ ﻣـﺘﻔﻘﲔ ﰲ ﺷـﻬﺎﺩﻬﺗﻤﺎ‪.‬‬
‫ﻓﺮﺟﻌﻮﺍ ﺇﱃ ﻓﻌﻞ ﺁﺧﺮ ﻳﺮﺿﻮﺍ ﺑﻪ ﺍﻟﻮﺍﱄ ﻗﺎﻟﻮﺍ ﺇﻥ ﻫﺬﺍ ﻳﻘﻮﻝ ﺇﻧﻪ ﻣﻠﻚ ﺍﻟﻴﻬﻮﺩ‪ .‬ﻭﳝﻨﻌﻨﺎ ﺃﻥ ﻧﺪﻓﻊ‬
‫ﺍﳉﺰﻳﺔ ﻟﻘﻴﺼﺮ ﻭﺻﺎﺭﻭﺍ ﻫﻢ ﻣﻮﲞﲔ ﺣﻜﺎﻣﹰﺎ ﺷﻬﻮﺩ ﺯﻭﺭ‪ .‬ﺳـﻼﻃﲔ ﻟﻘﻀـﻴﺔ‪ .‬ﻳﺼـﺮﺧﻮﻥ‬
‫ﻭﻳﻘﻮﻟﻮﻥ ﺍﺻﻠﺒﻪ ﺍﺻﻠﺒﻪ ﺩﻣﻪ ﻋﻠﻴﻨﺎ‪ .‬ﻟﻜﻴﻤﺎ ﻳﺘﻢ ﺍﳌﻜﺘﻮﺏ ﻷﺟﻠﻪ ﰲ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﻫﻜﺬﺍ ﺍﺟﺘﻤﻊ ﻋﻠ ﱠﻲ‬
‫ﺷﻬﻮﺩ ﺍﻟﻈﱡﻠﻢ ﻭﺍﻟﻈﺎﱂ ﻛﺬﺏ ﻧﻔﺴﻪ ‪ ...‬ﻭﺃﻳﻀﹰﺎ ﺃﺣﺎﻃﺖ ﰊ ﻛﻼﺏ ﻛﺜﲑﺓ ﻭﲨﺎﻋﺔ ﺍﻷﺷـﺮﺍﺭ‬
‫ﺍﻛﺘﻨﻔﺘﲏ ‪ ..‬ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ‪ :‬ﺻﺎﺭ ﱄ ﻣﲑﺍﺛﻲ ﻣﺜﻞ ﺳﺒﻊ ﺍﻟﻐﺎﺑﺔ‪ .‬ﻭﺭﻓﻊ ﺻـﻮﺗﻪ‬
‫ﻋﻠ ﱠﻲ‪ .‬ﻭﺃﻣﱠﺎ ﺑﻴﻼﻃﺲ ﻓﻤﻦ ﺿﻌﻔﻪ ﻭﺧﻮﻓﻪ ﺃﺭﺿﻲ ﺍﳉﻤﻊ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳُﻈﻬﺮ ﺍﳊـﻖ‪ .‬ﻭﺻـﺎﺭ‬
‫ﻣﻮﺑﱢﺨﹰﺎ‪ِ .‬ﻟﻤَﺎ ﻓﻌﻠﻪ ﻣﻦ ﺍﻟﺸﺮ ﻭﺣﺪﻩ‪ .‬ﻭﻳﺸﻬﺪﻭﻥ ﻋﻠﻴﻪ ﺿﺪﻩ ﻭﺃﻧﻪ ﻳﺴﺘﺤﻖ ﺍﳌﻮﺕ‪ .‬ﻭﻛﻔﺎﻋـﻞ‬
‫ﺷﺮ ﻋﺎﻗﺒﻪ ﻭﺃﺳﻠﻤﻪ ﺇﻟﻴﻬﻢ‪ .‬ﻟﻴﻌﻠﻖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭﺗﺮﻙ ﻋﻨﻪ ﻧﺎﻣﻮﺱ ﺍﻟﺮﻭﻣﺎﻧﻴﲔ ﺍﻟﺬﻱ ﻳُﻘﺮﱢﺭ ﺃﻧﻪ‬
‫ﻻ ﻳﻘﺘﻞ ﺃﺣﺪ ﺣﱴ ﻳﻨﺎﻇﺮﻩ ﺧﺼﻤﻪ ﺍﻟﺬﻱ ﺳﻌﻰ ﺑﻪ‪ .‬ﻓﺄﻣﱠﺎ ﺍﳉﹸﻨﺪ ﻓـﺈﻬﻧﻢ ﺃﺧـﺬﻭﺍ ﺭﺏ ﺍﺠﻤﻟـﺪ‬
‫ﻟﻴُﺼﻠﺐ ﻋﻠﻰ ﺧﺸﺒﺔ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ .‬ﻭﺣﻜﻤﻮﺍ ﺑﺼﻠﺒﻪ ‪ ...‬ﻭﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺴﺎﺩﺳﺔ ﺻﻠﺒﻮﻩ‪.‬‬
‫ﺧﻼ ﳐﻠﻮﻃﹰﺎ ﲟﺮﺍﺭﺓ ﻟﻴﺸﺮﺏ ‪ ....‬ﰒ ﺍﻗﺘﺮﻋﻮﺍ ﻋﻠﻰ ﻟﺒﺎﺳﻪ ﻭﺍﻗﺘﺴﻤﻮﻫﺎ ﻭﺻﻠﺒﻮﺍ ﻣﻌﻪ‬ ‫ﰒ ﺃﻋﻄﻮﻩ ًّ‬
‫ﻟﺼﲔ ﺷﺮﻳﺮﻳﻦ‪ .‬ﻭﺍﺣﺪﹰﺍ ﻋﻦ ﳝﻴﻨﻪ ﻭﺁﺧﺮ ﻋﻦ ﴰﺎﻟﻪ‪ .‬ﻟﻴﺘﻢ ﺍﳌﻜﺘﻮﺏ ﺑﺄﻥ ﺟﻌﻠـﻮﺍ ﰲ ﻃﻌـﺎﻣﻲ‬
‫ﺧﻼ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺍﻗﺘﺴﻤﻮﺍ ﺛﻴﺎﰊ ﺑﻴﻨﻬﻢ‪ .‬ﻭﻋﻠﻰ ﻟﺒﺎﺳﻲ ﺍﻗﺘﺮﻋـﻮﺍ‪ .‬ﻭﰲ‬ ‫ﻣﺮﺍﺭﺓ ﻭﰲ ﻋﻄﺸﻲ ﺳﻘﻮﱐ ًّ‬
‫ﻣﻮﺿﻊ ﺁﺧﺮ ﺃﻧﻪ ﺃﹸﺣﺼﻲﱠ ﻣﻊ ﺃﲦﺔ‪ .‬ﻭﺑﻌﺪ ﻫﺬﺍ ﻛﺎﻧﺖ ﻇﹸﻠﻤﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ﺛﻼﺙ ﺳﺎﻋﺎﺕ ﻣـﻦ‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﺇﱃ ﺍﻟﺘﺎﺳﻌﺔ‪ .‬ﻭﺻﺎﺭ ﺍﻟﻨﻮﺭ ﺃﻳﻀﹰﺎ ﻋﺸﻴﺔ‪ .‬ﻛﻤﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﺑﺄﻥ ﻣﺎ ﻫﻮ ﻬﻧﺎﺭ ﻭﻻ ﻟﻴﻞ‪.‬‬
‫ﻼ ﻟﻶﺏ‪ " :‬ﺇﳍﻲ‪ ،‬ﺇﳍﻲ ﳌﺎﺫﺍ‬ ‫ﻭﻳﻜﻮﻥ ﻧﻮﺭﺍ ﻭﻗﺖ ﺍﳌﺴﺎﺀ‪ .‬ﻭﰲ ﻭﻗﺖ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺘﺎﺳﻌﺔ ﺻﺎﺡ ﻗﺎﺋ ﹰ‬
‫ﺗﺮﻛﺘﲏ؟ " ﻭﺑﻌﺪ ﻗﻠﻴﻞ ﺻﺮﺥ ﺑﺼﻮﺕ ﻋﺎﻝ ﻭﻗﺎﻝ‪ " :‬ﻳﺎ ﺃﺑﺘﺎﻩ ﺍﻏﻔﺮ ﳍﻢ‪ .‬ﻓﺈﻬﻧﻢ ﻻ ﻳﺪﺭﻭﻥ ﻣﺎﺫﺍ‬
‫ﻳﺼﻨﻌﻮﻥ " ﰒ ﻗﺎﻝ ﺃﻳﻀﹰﺎ ﻳﺎ ﺃﰊ ﰲ ﻳﺪﻳﻚ ﺃﺿﻊ ﺭﻭﺣﻲ‪ .‬ﻭﰲ ﺍﳊﺎﻝ ﺃﺳﻠﻢ ﺍﻟﺮﻭﺡ‪ .‬ﻭﻗـﱪ ﰲ‬
‫ﻣﻘﱪﺓ ﺟﺪﻳﺪﺓ‪ .‬ﻭﻗﺒﻞ ﺍﻟﺼﺒﺢ ﰲ ﺃﺣﺪ ﺍﻟﺴﺒﻮﺕ ﻗﺎﻡ ﻣﻦ ﺍﳌﻮﺗﻰ‪ .‬ﻭ ﱠﰎ ﻣﺎ ﻗﺎﻟﻪ ﺃﻭ ﹰﻻ ﻗﺒﻞ ﺃﻥ ﻳﺘﺄﱂ‪.‬‬
‫ﻭﻫﻮ ﺃﻥ ﺍﺑﻦ ﺍﻟﺒﺸﺮ ﻳﻘﻴﻢ ﰲ ﻗﻠﺐ ﺍﻷﺭﺽ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺛﻼﺙ ﻟﻴﺎ ٍﻝ ‪ ...‬ﻭﳌﱠﺎ ﻗﺎﻡ ﻣﻦ ﺍﳌـﻮﺗﻰ‬
‫ﻇﻬﺮ ﺃﻭ ﹰﻻ ﳌﺮﱘ ﺍﺠﻤﻟﺪﻻﻧﻴﺔ‪ .‬ﻭﻣﺮﱘ ﺃﻡ ﻳﻌﻘﻮﺏ‪ .‬ﻭﻣﺮﱘ ﺍﺑﻨﺔ ﻛﻼﻭﺑﺎ ‪ ....‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻇﻬﺮ ﺃﻳﻀﹰﺎ‬
‫ﻟﻨﺎ ﳓﻦ ﺍﻟﺘﻼﻣﻴﺬ‪ .‬ﻭﻛﻨﺎ ﻳﻮﻣﺌﺬ ﻫﺎﺭﺑﲔ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﳓﻦ ﰲ ﺍﻟﺴﺮ ﻧﺒﺤـﺚ ﻭﻧﻄﻠـﺐ‬
‫ﺗﻌﺎﻟﻴﻤﻪ‪ .‬ﻫﺬﻩ ﺍﻟﱵ ﻛﺘﺒﺖ ﰲ ﺍﻹﳒﻴﻞ‪ .‬ﻭﺃﻣﺮﻧﺎ ﺃﻥ ﻧﺼﻮﻡ ﻫﺬﻩ ﺍﻟﺴﺘﺔ ﺃﻳﺎﻡ ﺍﻟﱵ ﻟﻠﻔﺼﺢ‪ .‬ﻭﻷﺟﻞ‬
‫ﺍﻟﻨﻔﺎﻕ ﻭﺍﳋﻄﻴﺔ ﺍﻟﱵ ﻓﻌﻠﻬﺎ ﺍﻟﻴﻬﻮﺩ‪ .‬ﺃﻣﺮﻧﺎ ﺃﻥ ﳓﺰﻥ ﻓﻴﻬﺎ ﻭﻧﻨﻮﺡ ﺑﺪﻣﻮﻉ ﻋﻠـﻰ ﻫﻼﻛﻬـﻢ‪.‬‬
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‫ﺇﺫ ﻛﺎﻥ ﻫﻮ ﻗﺪ ﺑﻜﻰ ﻋﻠﻴﻬﻢ ﻷﻬﻧﻢ ﱂ ﻳﻌﺮﻓﻮﺍ ﺯﻣﻦ ﺍﻓﺘﻘﺎﺩﻫﻢ ﻭﺗﻘﺪﻡ ﺇﻟﻴﻨﺎ ﺃﻥ ﻧﺼـﻮﻡ ﺭﺍﺑـﻊ‬
‫ﺍﻟﺴﺒﻮﺕ ﻭﻳﻮﻡ ﺍﳉﻤﻌﺔ ‪ ...‬ﺃﻣﱠﺎ ﺫﺍﻙ ﻓﻸﺟﻞ ﺍﳌﺆﺍﻣﺮﺓ ﻭﺃﻣﱠﺎ ﻫـﺬﻩ ﻓﻸﺟـﻞ ﺁﻻﻡ ﺍﳌﹸﺨﻠﱢـﺺ‪.‬‬
‫ﻭﻧﺴﺘﺮﻳﺢ ﻣﻦ ﺍﻟﺼﻮﻡ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺑﻊ‪ .‬ﻭﻗﺖ ﺻﻴﺎﺡ ﺍﻟﺪﻳﻚ ‪ ..‬ﻭﻧﺼﻮﻡ ﺍﻟﺴـﺒﺖ ﺍﻟﻮﺍﺣـﺪ‪.‬‬
‫ﺇﺫ ﻻ ﳚﺐ ﺃﻥ ﻳُﺼﺎﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺩﺍﺋﻤﹰﺎ‪ .‬ﻷﻥ ﺍﻟﺮﺏ ﺍﺳﺘﺮﺍﺡ ﻓﻴﻪ ﻣﻦ ﲨﻴﻊ ﺃﻋﻤﺎﻟﻪ‪ .‬ﺑﻞ ﳚﺐ‬
‫ﺃﻥ ﻳُﺼﺎﻡ ﰲ ﺫﻟﻚ ﺍﻟﺴﺒﺖ ﻭﺣﺪﻩ ‪ ..‬ﻷﻥ ﺻﺎﻧﻊ ﻛﻞ ﺍﻟﱪﻳﺔ ﻛﺎﻥ ﻣﻘﺒﻮﺭﹰﺍ ﰲ ﺍﳌﻘﱪﺓ ﰲ ﺫﻟـﻚ‬
‫ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻫﻮ ﻋﻴﺪﻫﻢ ﻣﺴﻜﻮﺍ ﺍﻟﺮﺏ ﻟﻴﺘﻢ ﺍﳌﻜﺘﻮﺏ‪ " :‬ﺍﻓﺘﺨﺮ ﻣﺒﻐﻀﻮﻙ ﰲ ﻭﺳﻂ ﻋﻴـﺪﻙ‬
‫ﻭﺗﺮﻛﻮﺍ ﺁﻳﺔ ﺍﻵﻳﺎﺕ ﻭﱂ ﻳﻌﻠﻤﻮﺍ "‪.‬‬
‫ﰒ ﳓﺰﻥ ﺃﻳﻀﹰﺎ ﻋﻠﻴﻬﻢ ‪ ..‬ﻷﺟﻞ ﺃﻥ ﺍﻟﺮﺏ ﺁﺗﺎﻫﻢ ﻭﱂ ﻳﺆﻣﻨﻮﺍ ﺑﻪ ﺑﻞ ﺭﻓﻀﻮﺍ ﺗﻌﻠﻴﻤـﻪ‪.‬‬
‫ﻭﺣﻜﻤﻮﺍ ﺑﺄﻥ ﻳﺼﲑﻭﺍ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺫﻭﺍﻬﺗﻢ ﻭﺣﺪﻫﻢ ﻏﲑ ﻣﺴﺘﺤﻘﲔ ﻟﻠﺨﻼﺹ‪ .‬ﻓﺄﻣﱠـﺎ ﺃﻧـﺘﻢ‬
‫ﻓﻄﻮﺑﺎﻛﻢ ﺍﻟﺬﻳﻦ ﱂ ﺗﻜﻮﻧﻮﺍ ﺷﻌﺒﻪ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﺍﻵﻥ ﺃﻧﺘﻢ ﺷﻌﺐ ﻃﺎﻫﺮ ﻗﺪ ﲣﻠﺺ ﻣـﻦ‬
‫ﻏﻮﺍﻳﺔ ﺍﻷﺻﻨﺎﻡ ﻭﺍﻟﺬﻳﻦ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﺮﺣﻮﻣﲔ‪ .‬ﺭﲪﻮﺍ ﺍﻵﻥ‪ .‬ﻷﻥ ﺍﻟﻄﺎﻋﺔ ﰲ ﻗﻠﻮﻬﺑﻢ ﻭﺃﻧﺘﻢ ﻗـﺪ‬
‫ﺍﻧﻔﺘﺤﺖ ﻟﻜﻢ ﺃﺑﻮﺍﺏ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻟﻠﻨﻮﺭ‪ .‬ﻭﺷﻌﺐ ﺍﻷﻣﻢ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﺯﻣـﺎﻥ ﻣﺒﻐﻮﺿـﲔ‬
‫ﺯﻣﺎﻧﹰﺎ‪ ...‬ﺻﺮﰎ ﺍﻵﻥ ﺃﺣﻴﺎ ًﺀ ﻭﺃﺻﺪﻗﺎ ًﺀ ﻭﺷﻌﺒﹰﺎ ﺣﱠﻴﹰﺎ ﻟﻠﱠﻪ‪ .‬ﻭﺗﺒﺸﺮﻭﻥ ﺑﻔﻀـﺎﺋﻠﻪ‪ .‬ﺍﻟـﺬﻳﻦ ﻗـﺎﻝ‬
‫ﻷﺟﻠﻬﻢ ﺍﳌﹸﺨﻠﱢﺺ‪ " :‬ﻭﺟﺪﱐ ﻣَﻦ ﱂ ﻳﻄﻠﺒﲏ‪ .‬ﻭﻇﻬﺮﺕ ِﻟﻤَﻦ ﱂ ﻳﺴﺄﻝ ﻋﲏ " ﻭﻗﻠﺖ‪ " :‬ﻫﺎ ﺃﻧﺎ‬
‫ﻟﻠﺸﻌﻮﺏ ﺍﻟﺬﻳﻦ ﱂ ﻳﻄﻠﺒﻮﺍ ﺍﲰﻲ ﻫﻮ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻃﻠﺒﻜﻢ ﻭﱂ ﺗﻄﻠﺒﻮﺍ ﻗﻂ " ﻭﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ ﺁﻣﻨﺘﻢ‬
‫ﺑﻪ ﻭﲰﻌﺘﻢ ﻣﻦ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﻭﺗﺮﻛﺘﻢ ﺿﻼﻟﺔ ﻛﺜﺮﺓ ﺍﻵﳍﺔ‪ .‬ﻭﺍﻟﺘﺠﺄﰎ ﺇﱃ ﺍﻟﻮﺍﺣﺪ ﺍﳊﻘﻴﻘﻲ ﺍﻟـﺬﻱ‬
‫ﻫﻮ ﺍﻟﻠﱠﻪ ﺍﻵﺏ ﺿﺎﺑﻂ ﺍﻟﻜﻞ ﻣﻦ ﻗﺒﻞ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﻭﺻِﺮﰎ ﻋـﺪﺩ ﻛﻤـﺎﻝ ﺍﻟـﺬﻳﻦ‬
‫ﳜﻠﺼﻮﻥ‪ .‬ﺭﺑﻮﺍﺕ ﺭﺑﻮﺍﺕ ﻭﺃﻟﻮﻑ ﺃﻟﻮﻑ‪ .‬ﻛﻤﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﰲ ﻣﻮﺿﻊ ﻷﺟﻞ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﻐﲑ‬
‫ﻱ ﺍﻟﻨﻬﺎﺭ ﻛﻠﻪ‪ .‬ﳓﻮ ﺷﻌﺐ ﻣﻘﺎﻭﻡ ﻏﲑ ﺳﺎﻣﻊ ﻻ ﻳﺴﻠﻚ ﺳﺒﻠﻲ‬ ‫ﻣﺆﻣﻦ‪ .‬ﺇﺫ ﻳﻘﻮﻝ ﺃﱐ ﻣﺪﺩﺕ ﻳﺪ ﱠ‬
‫ﺟﻴﺪﹰﺍ‪ .‬ﺑﻞ ﻳﺘﺒﻌﻮﻥ ﺁﺛﺎﻣﻬﻢ ﺷﻌﺐ ﻳﻐﻀﺒﲏ ﺃﻣﺎﻣﻲ‪ .‬ﺗﺮﻭﺍ ﻛﻴﻒ ﺃﻏﻀﺒﻮﺍ ﺍﻟﺮﺏ ﺇﺫ ﱂ ﻳﺆﻣﻨﻮﺍ ﺑﻪ‪.‬‬
‫ﻓﻸﺟﻞ ﻫﺬﺍ ﻳﻘﻮﻝ‪ :‬ﺃﻏﻀﺒﻮﺍ ﺭﻭﺣﻲ ﺍﻟﻘﺪﻭﺱ‪ .‬ﻭﺭﺟﻌﻮﺍ ﺇﱃ ﺍﻟﻌﺪﺍﻭﺓ ﺍﻧﻘﻠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻐﻢ ﻷﺟﻞ‬
‫ﺃﻓﻜﺎﺭﻫﻢ ﺍﻟﺴﻴﺌﺔ‪ .‬ﻷﻬﻧﻢ ﻧﻈﺮﻭﺍ ﺍﻟﺮﺏ ﻭﱂ ﻳﺆﻣﻨﻮﺍ ﺑﻪ‪ .‬ﺃﻧﻪ ﻣﺴﻴﺢ ﺍﻟﻠﱠﻪ ﺍﳌﻮﻟﻮﺩ ﻣﻨﻪ ﻗﺒـﻞ ﻛـﻞ‬
‫ﺷﻲﺀ‪ .‬ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴﺪ ﻭﻛﻠﻤﺔ ﺍﻵﺏ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﱂ ﻳﻌﺮﻓﻮﻩ ﻟﻌﺪﻡ ﺃﻣﺎﻧﺘﻬﻢ‪ .‬ﻭﱂ ﻳﻔﻬﻤﻮﺍ ﻣـﻦ‬
‫ﺍﻟﻨﺒﻮﺍﺕ ﺍﳌﻜﺘﻮﺏ ﻷﺟﻠﻪ‪ .‬ﺃﻧﻪ ﻳﻮﻟﺪ ﻣﻦ ﻋﺬﺭﺍﺀ‪ .‬ﻛﺎﻧﻮﺍ ﻳﻘﺮﺃﻭﻥ ﺍﻟﻜﺘﺐ ﺍﳌﻜﺘﻮﺑﺔ‪ .‬ﺑﺄﻥ ﻫـﻮﺫﺍ‬
‫ﺍﻟﻌﺬﺭﺍﺀ ﲢﺒﻞ ﻭﺗﻠﺪ ﺍﺑﻨﹰﺎ ﻭﻳُﺪﻋﻰ ﺍﲰﻪ ﻋﻤﺎﻧﻮﺋﻴﻞ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺃﻧﻪ ﻭُِﻟ َﺪ ﻟﻨﺎ ﻃﻔﻞ ﻭﺍﺑﻦ ﺃﻋﻄﻰ ﻟﻨﺎ ﻫﺬﺍ‬
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‫ﺍﻟﺬﻱ ﺳﻠﻄﺎﻧﻪ ﻋﻠﻰ ﻣﻨﻜﺒﻴﻪ‪ .‬ﻭﻳﺪﻋﻰ ﻣﻠﻚ ﺍﳌﺸﻮﺭﺓ ﺍﻟﻌُﻈﻤﻰ ‪ ...‬ﺍﻟﻠﱠﻪ ﺍﻟﻘﻮﻱ ﺍﻟﺴـﻠﻄﺎﻥ ﺭﺏ‬
‫ﺍﻟﺴﻼﻣﺔ ﻭﺃﺏ ﺍﻟﺪﻫﻮﺭ ﺍﻵﺗﻴﺔ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﻋﻈﻢ ﺷﺮﻫﻢ‪ .‬ﺍﻟﺬﻱ ﻳﻨﺎﻝ ﻣَﻦ ﻻ ﻳﺮﺿـﺎﻩ‪ .‬ﻳﻘـﻮﻝ‬
‫ﻳﺎﺭﺏ ﻣَﻦ ﺁﻣﻦ ﺑﻜﻼﻣﻨﺎ ﻭﺫﺭﺍﻉ ﺍﻟﺮﺏ ِﻟﻤَﻦ ﺃﻋﻠﻨـﺖ ‪ ...‬ﻭﺃﻳﻀـﹰﺎ ﺑﺼـﻮﺕ ﺗﺴـﺘﻤﻌﻮﻥ‬
‫ﻭﻻ ﺗﻔﻬﻤﻮﻥ‪ .‬ﺑﻨﻈﺮ ﻳﻨﻈﺮﻭﻥ ﻭﻻ ﻳﻨﻈﺮﻭﻥ ﻗﺪ ﻏﻠﻂ ﻗﻠﺐ ﻫﺬﺍ ﺍﻟﺸﻌﺐ‪ .‬ﻓﻠﻬﺬﺍ ﺃﺧﺬ ﺍﻟﻔﻬـﻢ‬
‫ﻣﻨﻬﻢ ﻷﻬﻧﻢ ﻧﻈﺮﻭﺍ ﻭﺭﻓﻀﻮﺍ ﺃﻭ ﲰﻌﻮﺍ ﻭﱂ ﻳﻌﻠﻘﻮﺍ‪ .‬ﻓﺄﻣﱠﺎ ﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ ﻣﻦ ﺍﻷﻣﻢ ﻓﻘﺪ ﺃﻋﻄﻴـﺘﻢ‬
‫ﺍﳌﻠﻜﻮﺕ‪ .‬ﻷﻧﻜﻢ ﱂ ﺗﻜﻮﻧﻮﺍ ﺗﻌﺮﻓﻮﻥ ﺍﻟﻠﱠﻪ ﰒ ﻋﺮﻓﺘﻤﻮﻩ‪ .‬ﳌﺎ ﺃﻣﻨﺘﻢ ﺑﺒﺸﺮﻯ ﺍﻹﳒﻴـﻞ‪ .‬ﺑـﺎﻟﺮﺏ‬
‫ﺍﳌﺴﻴﺢ ﻣُﺨﻠﱢﺼﻨﺎ‪ .‬ﻭﻣُﺨﻠﱢﺺ ﻛﻞ ﻣَﻦ ﻳﺮﺟﻮﻩ‪ .‬ﻭﺗﺮﻛﺘﻢ ﺍﻷﺻﻨﺎﻡ ﺍﻟﱵ ﻻ ﺃﻧﻔﺲ ﳍﺎ‪ .‬ﻭﺍﻧﺘﻘﻠـﺘﻢ‬
‫ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻷﻭﱃ ﻭﺭﻓﻀﺘﻢ ﺍﻟﺸﻴﺎﻃﲔ ﺍﳌﻈﻠﻤﺔ‪ .‬ﻭﺗﺒﻌﺘﻢ ﺍﻟﻨﻮﺭ ﺍﳊﻘﻴﻘـﻲ ﻳﺴـﻮﻉ ﺍﳌﺴـﻴﺢ‪.‬‬
‫ﻭﺑﻪ ﻋﺮﻓﺘﻢ ﺍﻟﻮﺍﺣﺪ ﺍﳊﻖ ﻭﺣﺪﻩ ﺍﻟﻠﱠﻪ ﺍﻵﺏ‪ .‬ﻭﺻﺮﰎ ﻭﺭﺛﺔ ﳌﻠﻜﻮﺗﻪ ‪ ..‬ﻻﻧﺼـﺒﺎﻏﻜﻢ ﲟـﻮﺕ‬
‫ﺍﻟﺮﺏ ﻭﻗﻴﺎﻣﺘﻪ‪ .‬ﻓﻴﺠﺐ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﻣﺜﻞ ﺃﻃﻔﺎﻝ ﺻﻐﺎﺭ ﺟُﺪﺩ‪ .‬ﻭﻻ ﺗﻌﻤﻞ ﻓﻴﻜﻢ ﺍﳋﻄﻴﺔ‬
‫ﺑﺎﳉﹸﻤﻠﺔ‪ .‬ﻷﻧﻜﻢ ﻟﺴﺘﻢ ﺃﺣﻴﺎﺀ ﻷﻧﻔﺴﻜﻢ ﺑﻌﺪ‪ .‬ﺑﻞ ﻟﻠﺬﻱ ﺍﺑﺘﺎﻋﻜﻢ ﺑﺪﻣﻪ ﺍﳉﻠﻴﻞ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻗﺎﻝ ﰲ ﻭﻗﺖ ﻷﺟﻞ ﺇﺳﺮﺍﺋﻴﻞ ﺇﺫﺍ ﱂ ﻳﺆﻣﻦ ﺃﱐ ﺃﻧﺰﻉ ﻣﻨﻬﻢ ﻣﻠﻜﻮﺕ ﺍﻟﻠﱠﻪ ﻭﺃﻋﻄﻴﻬـﺎ‬
‫ﻷُﻣﻢ ﻳﺜﻤﺮﻭﻥ‪ .‬ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻜﻢ ﺃﻧﺘﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﻛﻨﺘﻢ ﰲ ﺯﻣﺎﻥ ﻏﺮﺑﺎﺀ ﺑﻌﺪ‪ .‬ﻓﺪﻓﻊ ﻟﻜﻢ‬
‫ﺍﳌﻠﻜﻮﺕ ﺑﺮﺟﺎﺀ ﺍﻟﺜﻤﺎﺭ ﺍﳊﺴﻨﺔ‪ .‬ﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻠﺘﻢ ﰲ ﺯﻣـﺎﻥ ﺇﱃ ﺍﻟﻜـﺮﻡ ﻭﱂ ﺗﺴـﻤﻌﻮﺍ‪.‬‬
‫ﻭﺍﻵﻥ ﻧﺪﻣﺘﻢ ﻋﻠﻰ ﺍﳌﻘﺎﻭﻣﺔ ﻭﻫﺎ ﺃﻧﺘﻢ ﺗﻌﻤﻠﻮﻥ ﻓﻴﻪ ﲝﺮﺹ ﻭﺍﻟﺬﻳﻦ ﻗﺴﺖ ﻗﻠﻮﻬﺑﻢ ﻋﻠﻰ ﻋﺎﺩﺍﻬﺗﻢ‪.‬‬
‫ﻷﻬﻧﻢ ﱂ ﳛﻔﻈﻮﺍ ﺍﻟﻜﺮﻡ‪ .‬ﺑﻞ ﻷﺟﻞ ﺃﻬﻧﻢ ﻗﺘﻠﻮﺍ ﺭﺳﻞ ﺭﺏ ﺍﻟﻜﺮﻡ‪ .‬ﻭﺍﺣﺪ ﲝﺠـﺎﺭﺓ ﻭﺁﺧـﺮ‬
‫ﻼ ﻓﻴﻤﺎ ﺑﲔ ﺍﳍﻴﻜﻞ ﻭﺍﳌﺬﺑﺢ ﻭﺃﺧﲑﹰﺍ ﻗﺘﻠﻮﺍ ﺍﻟـﻮﺍﺭﺙ‪.‬‬ ‫ﲟﻨﺸﺎﺭ‪ .‬ﻭﺁﺧﺮ ﺑﺴﻴﻒ‪ .‬ﻭﺁﺧﺮ ﻗﺘﻞ ﺩﺍﺧ ﹰ‬
‫ﻭﺭﻣﻮﻩ ﻣﺜﻞ ﺣﺠﺮ ﻻ ﻳﻨﺘﻔﻊ‪ .‬ﻓﻘﺒﻠﺘﻤﻮﻩ ﺃﻧﺘﻢ ﻛﺤﺠﺮ ﺭﺃﺱ ﺍﻟﺰﺍﻭﻳﺔ‪ .‬ﻭﻷﺟﻠﻜﻢ ﻗﺎﻝ ﺇﻥ ﺍﻟﺸﻌﺐ‬
‫ﺍﻟﺬﻱ ﱂ ﻳﻌﺮﻓﲏ ﻋﺒﺪﱐ ﺑﺴﻤﺎﻉ ﺍﻷﺫﻥ ﲰﻌﲏ‪.‬‬

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‫ﻷﺟﻞ ﺍﻷﺭﺍﻣﻞ ﻭﺍﻟﻌﺬﺍﺭﻯ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﲬﺴﺔ ﻋﺸﺮ ﻗﺴﻤﹰﺎ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻟﻴﻘﻢ ﺍﻷﺭﺍﻣﻞ ﻭﻻ ﻳﻜﻦ ﺳﻨﻬﻦ ﺩﻭﻥ ﺳﺘﲔ ﺳﻨﺔ‪ .‬ﻟﻜﻲ ﻳﻜـﻮﻥ ﳍـﻦ ﺑـﺬﻟﻚ‬
‫ﺛﺒﺎﺕ‪ .‬ﺣﱴ ﻻ ﻳﺘﺰﻭﺟﻦ ﺑﻌﺪ ﺫﻟﻚ ﺛﺎﻧﻴﺔ‪ .‬ﻷﻧﻜﻢ ﺇﺫﺍ ﺃﻗﻤﺘﻢ ﺣﺪﺛﺎﺕ ﺍﻟﺴﻦ ﻭﻋـﺪﺩﲤﻮﻫﻦ ﰲ‬
‫ﻋﺪﺍﺩ ﺍﻷﺭﺍﻣﻞ‪ .‬ﻭﱂ ﺗﺜﺒﺖ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﺃﺭﻣﻠﺔ ﳊﺪﺍﺛﺘﻬﺎ‪ .‬ﺑﻞ ﺗﺘﺰﻭﺝ ﺩﻓﻌﺔ ﺃﺧـﺮﻯ‪ .‬ﻓﺈﻬﻧـﺎ‬
‫ﺗﺄﰐ ﺑﻌﺎﺭ ﻋﻠﻰ ﳎﺪ ﺍﻷﺭﺍﻣﻞ‪ .‬ﻭﻫﻰ ﺗﺴﺎﺀﻝ ﺃﻳﻀﹰﺎ ﺃﻣﺎﻡ ﺍﻟﻠﱠﻪ‪ .‬ﻟﻴﺲ ﻷﻬﻧـﺎ ﺗﺰﻭﺟـﺖ ﺯﳚـﺔ‬
‫ﺛﺎﻧﻴﺔ ‪ ...‬ﺑﻞ ﻷﻬﻧﺎ ﱂ ﲢﻔﻆ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﻧﺎﺩﺕ ﺑﻪ ﻭﻫﺰﺃﺕ ﺑﺎﳌﺴﻴﺢ‪ .‬ﻓﻸﺟﻞ ﻫـﺬﺍ ﳚـﺐ‬
‫ﻋﻠﻰ ﺍﻟﺸﺎﺑﺔ ﺃﻥ ﻻ ﺗﻘﺮﺭ ﺍﻟﻮﻋﺪ ﺑﻄﻴﺎﺷﺔ ﺑﻞ ﺑﺜﺒﺎﺕ‪ .‬ﻭﻛﻮﻬﻧﺎ ﻻ ﺗﻨﺬﺭ ﺃﺻﻠﺢ ﳍﺎ ﻣﻦ ﺃﻥ ﺗﻨـﺬﺭ‬
‫ﻭﻻ ﺗﻜﻤّﻞ ﻧﺬﺭﻫﺎ ‪...‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺷﺎﺑﺔ ﻗﺪ ﺃﻗﺎﻣﺖ ﻣﻊ ﺑﻌﻠﻬﺎ ﺯﻣﺎﻧﹰﺎ ﻳﺴـﲑﹰﺍ‪ .‬ﰒ ﺭﻓﻀـﺘﻪ ﺃﻭ ﻣـﺎﺕ‬
‫ﺃﻭ ﺣﺪﺙ ﺷﻲﺀ ﺁﺧﺮ ﻭﺗﺒﻘﻰ ﻋﻠﻰ ﺣﺎﳍﺎ‪ .‬ﻭﲢﻔﻆ ﻣﻮﻫﺒﺔ ﺃﺭﻣﻠﻴﺘﻬﺎ‪ .‬ﻓﺈﻬﻧﺎ ﺗﻜﻮﻥ ﻣﻐﺒﻮﻃﺔ ﻣﺜﻞ‬
‫ﺍﻷﺭﻣﻠﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺻﺮﻓﺔ ﺻﻴﺪﺍ ﺍﻟﱵ ﺍﺳﺘﻀﺎﻓﺖ ﺇﻳﻠﻴﺎﺱ‪ .‬ﻭﻫﻮ ﻏﺮﻳﺐ‪ .‬ﻭﻣﺜﻞ ﺣﻨﺔ ﺍﺑﻨـﺔ‬
‫ﻼ ﻭﻬﻧﺎﺭﹰﺍ‪ .‬ﻣﺘﻔﺮﱢﻏﺔ ﻟﻠﺼﻼﺓ ﺳﺒﻌﺔ ﻭﲦﺎﻧﲔ ﺳﻨﺔ‬
‫ﻓﺎﻧﻮﺋﻴﻞ ﻣﻦ ﻗﺒﻴﻠﺔ ﺃﺷﲑ ﺍﻟﱵ ﱂ ﺗﻔﺎﺭﻕ ﺍﳍﻴﻜﻞ ﻟﻴ ﹰ‬
‫ﻣﻦ ﺑﺘﻮﻟﻴﺘﻬﺎ‪ .‬ﺑﻌﺪ ﺃﻥ ﺃﻗﺎﻣﺖ ﻣﻊ ﺑﻌﻠﻬﺎ ﺳﺒﻊ ﺳﻨﲔ‪ .‬ﻭﺃﻇﻬﺮﺕ ﺍﻟﺮﺏ ﺃﻣﺎﻡ ﻛﻞ ﻣَـﻦ ﻳﻨﺘﻈـﺮ‬
‫ﺧﻼﺹ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﺍﻷﺭﻣﻠﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻫﻜﺬﺍ ﳍﺎ ﳎﺪ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﳍﺎ ﻓﺨﺮ ﻣـﻦ‬
‫ﺍﻟﻠﱠﻪ ﺇﱃ ﺍﻷﺑﺪ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻓﺄﻣﱠﺎ ﺍﻟﺸﺎﺑﺎﺕ ﺍﻷﺭﺍﻣﻞ ﻓﻼ ﻳﻜﺘﱭ ﰲ ﺩﺭﺟﺔ ﺍﻷﺭﻣﻠﻴﺔ‪ .‬ﻟﺌﻼ ﻳﻐﻠﱭ ﻣﻦ ﺿـﻌﻒ‬
‫ﻃﺒﻴﻌﺘﻬﻦ‪ .‬ﻟﺼﻐﺮ ﺳﻨﻬﻦ ﻓﻴﺘﺰﻭﺟﻦ ﺛﺎﻧﻴﺔ ﻟﻠﺤﺎﺟﺔ ﻭﺍﻟﻌﻮﺯ ﻓﻴﻘﻌﻦ ﻓﻴﻤﺎ ﻻ ﳚﺐ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻷ ﱠﻥ ﺍﻟﺘﺰﻭﺝ ﻫﻮ ﻭﺍﺟﺐ ﻛﺎﻟﻨﺎﻣﻮﺱ‪ .‬ﻭﻫﻮ ﻣﻦ ﺃﻭﺍﻣﺮ ﺍﻟﻠﱠـﻪ‪ .‬ﻓﺄﻣﱠـﺎ ﺍﻟﺘـﺰﻭﺝ‬
‫ﺍﻟﺜﺎﱐ ﻣﻦ ﺑﻌﺪ ﺍﻟﻨﺬﺭ‪ .‬ﻓﻬﻮ ﺧﻼﻑ ﺍﻟﻨﺎﻣﻮﺱ‪ .‬ﻻ ﻷﺟﻞ ﺍﻻﺗﺼﺎﻝ ﺑﻞ ﻷﺟﻞ ﺍﻟﻜـﺬﺏ ﻋﻠـﻰ‬
‫ﺍﳋﺎﻟﻖ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻭﺍﻟﺰﳚﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻫﻰ ﻋﻼﻣﺔ ﺍﻟﻐﻮﺍﻳﺔ‪ِ .‬ﻟﻤَـﻦ ﱂ ﻳﻘـﺪﺭ ﺃﻥ ﻳﻀـﺒﻂ ﻧﻔﺴـﻪ‪.‬‬
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‫ﻓﺄﻣﱠﺎ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺰﳚﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻬﻮ ﻋﻼﻣﺔ ﺍﻟﺰﻧﺎ ﺍﻟﻈﺎﻫﺮ‪ .‬ﻭﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﱵ ﻻ ﺗﺬﻛﺮ ‪ ...‬ﻷﻥ ﺍﻟﻠﱠـﻪ‬
‫ﻣﻦ ﺍﻟﺒﺪﺀ ﺧﻠﻘﻬﻤﺎ ﺫﻛﺮﹰﺍ ﻭﺃﻧﺜﻰ‪ .‬ﻓﻠﻬﺬﺍ ﺻﺎﺭ ﺍﻻﺛﻨﺎﻥ ﺟﺴﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ‪ .‬ﻭﻣﻦ ﺑﻌﺪ ﻫـﺬﺍ ﳓـﻦ‬
‫ﻧﺼﺮﺡ ﻟﻠﺸﺎﺑﺎﺕ ﺃﻥ ﻳﺘﺰﻭﺟﻦ ﺑﻌﺪ ﻣﻮﺕ ﺃﺯﻭﺍﺟﻬﻦ ﺍﻷﻭﻝ ﺩﻓﻌﺔ ﺛﺎﻧﻴﺔ‪ .‬ﻟﺌﻼ ﻳﻘﻌ َﻦ ﰲ ﺣﻜـﻢ‬
‫ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭﻣﺼﺎﺋﺪ ﺍﻟﻌﺪﻭ ﻭﺷﻬﻮﺍﺕ ﻣﻬﻠﻜﺔ‪ .‬ﻭﺧﺴﺎﺭﺓ ﻷﻧﻔﺴﻬﻦ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﳛﻴﻠـﻬﻦ‬
‫ﺇﱃ ﻋﺬﺍﺏ ﺃﺑﺪﻱ ‪...‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﻓﺄﻣﱠﺎ ﺍﻷﺭﺍﻣﻞ ﺍﳌﻌﻠﻨﺎﺕ ﺑﺎﳊﻘﻴﻘﺔ‪ .‬ﺍﻟﻼﰐ ﺻﺎﺭﺕ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﺯﻭﺟـﺔ‬
‫ﻟﺮﺟُﻞ ﻭﺍﺣﺪ‪ .‬ﻭﺷﻬﺪ ﳍﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﺑﺄﻓﻌﺎﻝ ﺣﺴﻨﺔ‪ .‬ﻭﺃﻬﻧﻦ ﺃﺭﺍﻣﻞ ﺻﺎﳊﺎﺕ‪ .‬ﻭﺭﺑـﲔ‬
‫ﺃﻭﻻﺩﻫﻦ ﺑﻼ ﻭﺟﺪ ﻓﻬﺆﻻﺀ ﳚﺐ ﺃﻥ ﻧﻌﻴﻨ ُﻬﻦﱠ ﻭﳓﺎﺭﺏ ﻋﻨﻬﻦ ﻷﻬﻧﻦ ﻭﺩﺍﺋﻊ ﺍﻟﻠﱠﻪ‪.‬‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ ﻣﺪ ﻳﺪﻙ ﺇﻟﻴﻬ ﱠﻦ‪ .‬ﻭﺍﻫﺘﻢ ﻬﺑﻦ ﻛﻮﻛﻴﻞ ﺍﻟﻠﱠـﻪ‪ .‬ﺍﻫـﺘﻢ ﺧﺎﺻـﺔ‬
‫ﺑﺎﻷﺭﺍﻣﻞ ﺍﻟﻴﺘﺎﻣﻰ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻻ ﻣﺄﻭﻯ ﳍﻢ ﻭﺍﳌﻀﻴﻘﲔ ﻭﻛﻞ ﺍﳌﺆﻣﻨﲔ ﻭﻣَـﻦ ﻳﻠـﺘﻤﺲ ﺃﻳﻀـﹰﺎ‬
‫ﻣﻌﻮﻧﺔ‪...‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﺍﺫﻛﺮ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻟﺬﻳﻦ ﻳﻌﻮﻟﻮﻥ ﺃﻭﻻﺩﻫﻢ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﻨﺎﳍﻢ ﻣـﺮﺽ‬
‫ﺍﻧﻈﺮ ﺇﻟﻴﻬﻢ ﻛﻠﻬﻢ‪ .‬ﻭﺍﻫﺘﻢ ﺑﻜﻞ ﺍﻟﻘﻄﻴﻊ‪ .‬ﻳﻘﻮﻝ ﺇﺷﻌﻴﺎﺀ ﺍﻟﻨﱯ‪ " :‬ﺃﻗﺴﻢ ﺧﺒﺰﻙ ﺑﻴﻨـﻚ ﻭﺑـﲔ‬
‫ﺍﳉﺎﺋﻊ‪ .‬ﻭﺃﺩﺧﻞ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻟﺬﻳﻦ ﻻ ﺳﻘﻒ ﳍﻢ ﺇﱃ ﺑﻴﺘﻚ ﻭﺇﺫﺍ ﺭﺃﻳﺖ ﻋﺮﻳﺎﻧﹰﺎ ﻓﺎﻛﺴﻪ‪ .‬ﻭﻻ ﺗﻐﻔﻞ‬
‫ﻋﻦ ﺃﻗﺎﺭﺑﻚ "‪ .‬ﻭﻳﻘﻮﻝ ﺩﺍﻧﻴﺎﻝ ﺍﻟﻨﱯ‪ " :‬ﻷﺟﻞ ﻫﺬﺍ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﻟﺘﺮﺿﻴﻚ ﻣﺸـﻮﺭﰐ‪ .‬ﺣـﻞ‬
‫ﺁﺛﺎﻣﻚ ﺑﺎﻟﺼﺪﻗﺔ‪ .‬ﻭﻇﻠﻤﻚ ﺑﺮﲪﺔ ﺍﻟﻔﻘﺮﺍﺀ "‪ .‬ﻭﺳﻠﻴﻤﺎﻥ ﺍﳊﻜﻴﻢ ﻳﻘﻮﻝ‪ " :‬ﺑﺎﻟﺮﲪﺔ ﻭﺍﻷﻣﺎﻧـﺔ‬
‫ﺗﺘﻄﻬﱠﺮ ﺍﻵﺛﺎﻡ "‪ .‬ﻭﺩﺍﻭﺩ ﺍﻟﻨﱯ ﻳﻘﻮﻝ‪ " :‬ﻃﻮﰊ ِﻟﻤَﻦ ﻳﺘﻌﻄﱠﻒ ﻋﻠﻰ ﺍﻟﻔﻘﲑ ﻭﺍﳌﺴـﻜﲔ‪ .‬ﺍﻟـﺮﺏ‬
‫ﻳﻨﻴﺠﻪ ﻣﻦ ﻳﻮﻡ ﺍﻟﺴﻮﺀ "‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪ " :‬ﻓﺮﱠﻕ ﻭﺃﻋﻄﻰ ﺍﳌﺴﺎﻛﲔ ﻭﺑﺮّﻩ ﺩﺍﺋـﻢ ﺇﱃ ﺍﻷﺑـﺪ "‪.‬‬
‫ﻭﺳﻠﻴﻤﺎﻥ ﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ‪ " :‬ﻣَﻦ ﺃﻋﻄﻰ ﻓﻀﺘﻪ ﻟﻠﻔﻘﺮﺍﺀ‪ .‬ﻓﻬﻮ ﻳُﻌ ﹶﻄﻰ ﺃﺿﻌﺎﻓﹰﺎ ﻓﻴُﺠﺎﺯﻱ ﲟﺎ ﺩﻓﻌـﻪ‪.‬‬
‫ﻭﻣَﻦ ﺳﺪ ﺃﺫﻧﻴﻪ ﻭﻻ ﻳﺴﻤﻊ ﳍﻢ ﻓﲑﲪﻬﻢ ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﻳﺴﺄﻝ ﻓﻼ ﻳُﺴﻤﻊ ﺩﻋﺎﺀﻩ ‪." ...‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﻟﺘﻜﻦ ﺍﻷﺭﺍﻣﻞ ﺑﺎﺷﺎﺕ ﻋﻔﻴﻔﺎﺕ ﺭﺅﻭﻓﺎﺕ ﺑﻼ ﻏﻀﺐ‪ .‬ﻭﻻ ﻳﻜﺜـﺮﻥ ﻣـﻦ‬
‫ﻛﻼﻣﻬﻦ ﻭﻻ ﻳﺼﺤﻦ‪ .‬ﻭﻻ ﻳﻜ ﱠﻦ ﳕﱠﺎﻣﺎﺕ‪ .‬ﻭﻻ ﻳﺴﻤﻌ َﻦ ﻛﻼﻣﹰﺎ ﺭﺩﻳﺌﹰﺎ ‪...‬‬
‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﻻ ﳚﻮﺯ ﻟﻨﺎ ﳓﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻥ ﻧﻜﻮﻥ ﻭﻗﺤﺎﺀ‪ .‬ﻭﻻ ﻧﺒﻮﺡ ﺑﺎﻟﻜﻼﻡ ﺍﻟﺴـﺮﻱ‪.‬‬
‫ﻼ‪ " :‬ﻻ ﺗﻠﻘﻮﺍ ﺟﻮﺍﻫﺮﻛﻢ ﻗﺪﺍﻡ ﺍﳋﻨﺎﺯﻳﺮ‪ .‬ﻟﺌﻼ ﺗﺪﻭﺳﻬﺎ‬ ‫ﺑﻞ ﻧﻜﻮﻥ ﺛﺎﺑﺘﲔ‪ .‬ﻷﻥ ﺍﻟﺮﺏ ﺃﻣﺮﻧﺎ ﻗﺎﺋ ﹰ‬
‫ﺑﺄﺭﺟﻠﻬﺎ‪ .‬ﻭﺗﻌﻮﺩ ﺇﻟﻴﻜﻢ ﻓﺘﻤﺰﻗﻜﻢ "‪.‬‬
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‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﺇﺫﺍ ﲰﻊ ﺍﻟﻐﲑ ﺍﳌﺆﻣﻦ ﻛﻼﻣﻨﺎ ﻷﺟﻞ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﻭﻫﻢ ﻋﺎﺟﺰﻭﻥ ﻋﻦ‬
‫ﻣﻌﺮﻓﺔ ﺍﻷﻣﺎﻧﺔ ﻳﻬﺰﺃﻭﻥ ﺑﻨﺎ ﻭﻳﻈﻨﻮﻥ ﺃﻧﻪ ﻛﺬﺏ ﻓﻬﺆﻻﺀ ﻳﺮﺛﻮﻥ ﺍﻟﻮﻳﻞ‪ ،‬ﻗﺎﻝ‪ " :‬ﺍﻟﻮﻳـﻞ ِﻟﻤَـﻦ‬
‫ﻳُﺠﺪﱢﻑ ﻋﻠﻰ ﺍﲰﻲ ﺑﺴﺒﺒﻪ ﰲ ﺍﻷﻣﻢ "‪.‬‬
‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﳓﻦ ﻧﺄﻣﺮ ﺃﻥ ﻻ ﺗﻌﻠﻢ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﺑﻞ ﻳﺼـﻠﲔ‬
‫ﻷﻧﻔﺴﻬﻦ ﻭﻳﺴﺘﻤﻌﻦ ﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﻷﻥ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺃﺭﺳﻠﻨﺎ ﳓﻦ ﺍﻻﺛـﲏ ﻋﺸـﺮ‪ ،‬ﻟـﻨﻌﻠﱢﻢ‬
‫ﺍﻟﺸﻌﻮﺏ ﻭﺍﻷﻣﻢ‪ .‬ﻓﺄﻣﱠﺎ ﺍﻟﻨﺴﺎﺀ ﻓﻠﻢ ﻳﺮﺳﻠﻬﻦ ﺇﱃ ﻣﻮﺿﻊ‪ .‬ﻭﻟﻮ ﺃﺭﺍﺩ ﺃﻥ ﻳﺮﺳﻠﻬ ﱠﻦ ﳌﺎ ﺍﻣﺘﻨﻊ ﻋﻦ‬
‫ﺫﻟﻚ‪ .‬ﻷﻧﻪ ﻗﺪ ﻛﺎﻧﺖ ﻣﻌﻨﺎ ﺃﻣﻪ ﻭﺃﺧﻮﺍﺗﻪ ﻭﻣﺮﱘ ﺍﺠﻤﻟﺪﻻﻧﻴﺔ ﻭﺃﺧﻮﺍﺕ ﻟﻌﺎﺯﺭ ﻭﳘﺎ ﻣﺮﺛﺎ ﻭﻣـﺮﱘ‬
‫ﻭﺻﺎﻟﻮﻣﻲ ﻭﻣﺮﱘ ﺍﺑﻨﺔ ﺍﻛﻼﻭﺑﺎ‪ .‬ﻭﺃﺧﺮﻳﺎﺕ ﻣﻌﻬ ﱠﻦ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﺃﻣﺮﹰﺍ ﻭﺍﺟﺒﹰﺎ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﻳﻌﻠﻤـﻦ‬
‫ﻟﻜﺎﻥ ﻳﺄﻣﺮ ﻫﺆﻻﺀ ﺃﻭ ﹰﻻ ﺃﻥ ﻳُﻌﱢﻠ ْﻤ َﻦ ﺍﻟﺸﻌﺐ ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺭﺃﺱ ﺍﳌﺮﺃﺓ ﻫﻮ ﺍﻟ ﱠﺮﺟُـﻞ‪ .‬ﻓﻠـﻴﺲ‬
‫ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻳﺘﺮﺃﱠﺱ ﺍﳉﺴﺪ ﻋﻠﻰ ﺍﻟﺮﺃﺱ ﻓﻠﺘﻌﺮﻑ ﺍﳌﺮﺃﺓ ﻧﻔﺴﻬﺎ ﻭﺃﻬﻧﺎ ﻫﻴﻜﻞ ﻟﻠﱠﻪ‪ .‬ﻭﻟﺘﺠﻠﺲ ﰲ‬
‫ﺑﻴﺘﻬﺎ‪ .‬ﻭﻻ ﲤﻀﻲ ﺇﱃ ﺑﻴﻮﺕ ﺍﳌﺆﻣﻨﲔ ﻟﻴﻌﻄﻮﻫﺎ ﺷﻴﺌﹰﺎ‪ .‬ﻷﻧﻪ ﻻ ﳚﺐ ﺃﻥ ﳝﺸﻲ ﻫﻴﻜﻞ ﺍﻟﻠﱠﻪ ﻣـﻦ‬
‫ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ‪ .‬ﺑﻞ ﺗﻜﻮﻥ ﺛﺎﺑﺘﺔ ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ‪...‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﻭﺍﻟﺒﺘﻮﻟﻴﺎﺕ ﺃﻳﻀﹰﺎ ﻻ ﳜﺮﺟﻦ ﺇﱃ ﻣﻮﺿﻊ‪ .‬ﻭﻻ ﳝﻀـﲔ ﺇﱃ ﺑﻴـﻮﺕ‬
‫ﺍﻟﻐﺮﺑﺎﺀ‪...‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ :‬ﻭﻛﺬﻟﻚ ﺍﻷﺭﺍﻣﻞ ﺃﻳﻀﹰﺎ ﺍﻟﻼﰐ ﻫﻦ ﻫﻜﺬﺍ ﻓﺈ ﱠﻬﻧ َﻦ ﻟﺴـ َﻦ ﺃﺭﺍﻣـﻞ ﺑـﻞ‬
‫ﺟﻮﺍﻻﺕ‪ .‬ﻣﺴﺘﻌﺪﺍﺕ ﻟﻠﻔﻀﻮﻝ ﻭﺍﻟﻨﻤﻴﻤﺔ ﺑﻼ ﺣﺸﻤﺔ ﻭﺇﺧﻼﺹ‪ .‬ﻳﻘﻮﻝ ﺇﺷﻌﻴﺎﺀ ﺍﻟﻨﱯ ﻋﻨﻬ ﱠﻦ‪:‬‬
‫" ﲰﺎﻋﹰﺎ ﻳﺴﻤﻌﻮﻥ ﻭﻻ ﻳﻔﻬﻤﻮﻥ‪ .‬ﻭﻧﻈﺮﹰﺍ ﻳﻨﻈﺮﻭﻥ ﻭﻻ ﻳﺒﺼﺮﻭﻥ‪ .‬ﻟﻘﺪ ﻏﻠـﻆ ﻗﻠـﺐ ﻫـﺬﺍ‬
‫ﺍﻟﺸﻌﺐ‪ .‬ﻭﺛﻘﻠﻮﺍ ﲰﺎﻋﻬﻢ ﺃﻥ ﻻ ﻳﺴﻤﻌﻮﺍ‪ .‬ﻭﻏﻤﱠﻀﻮﺍ ﺃﻋﻴﻨﻬﻢ " ﻭﰒ ﺃﻳﻀـﹰﺎ ﺃﺭﺍﻣـﻞ ﻳـﺪﺧﻠ َﻦ‬
‫ﻼ ﻭﲡـﺎﺭﺓ ﻓﻴﻤـﺎ ﻳﻨﻠﻨـﻪ ﺑـﻼ ﺣﺸـﻤﺔ‪.‬‬ ‫ﺃﻧﻔﺴﻬ َﻦ ﰲ ﺍﻷﺭﻣﻠﻴﺔ‪ .‬ﺇﺫ ﻳﻈﻦ ﺃﻥ ﳍ ﱠﻦ ﻓﻴﻬﺎ ﻋﻤ ﹰ‬
‫ﻭﻣﺎ ﻳﺄﻛﻠ َﻦ ﺑﻼ ﺷﺒﻊ‪ .‬ﻭﳚﻤﻌ َﻦ ﳍ َﻦ ﺫﺧﺎﺋﺮ ﻭﻳﻌﻄﻮﻬﻧﺎ ﻵﺧﺮﻳﻦ ﺑﺎﻟﺮﺑﺎ‪ .‬ﻭﻳﻬـﺘﻤﻤ َﻦ ﺑﺎﺠﻤﻟـﺎﱐ‪.‬‬
‫ﻭﻳﻜﺴﻠ َﻦ ﻣَﻦ ﻳﻌﻄﻲ ﺃﻥ ﻻ ﻳﻌﻮﺩ ﻳﻌﻄﻲ‪ ،‬ﻫﺆﻻﺀ ﺍﻟﻼﰐ ﻛﻨﻮﺯﻫﻦ ﺃﳍﺘـﻬﻦ‪ .‬ﻷﻧـﻪ ﺣﻴـﺚ‬
‫ﻳﻜﻮﻥ ﺍﻟﻜﱰ ﻓﻬﻨﺎﻙ ﻳﻜﻮﻥ ﺍﻟﻘﻠﺐ‪ .‬ﻭﺗﺘﻔﻜﱠﺮ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻨﻬﻦ ﰲ ﻛﻞ ﻳﻮﻡ ﺃﻳﻦ ﺗﺬﻫﺐ ﻟـﺮﺗﺒﺢ‬
‫ﺭﲝﹰﺎ ﻓﺘﺠﻤﻊ ﺍﻟﺬﺧﺎﺋﺮ‪.‬‬
‫ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ :‬ﻻ ﻳﻘﺒﻞ ﺍﻟﻜﻬﻨﺔ ﺷﻴﺌﹰﺎ ﻫﻜﺬﺍ ﺃﺑﺪﹰﺍ‪ .‬ﻻ ﻣﻦ ﻏﺎﺻـﺐ ﻭﻻ ﻣـﻦ ﺯﺍ ٍﻥ‪.‬‬
‫ﺕ ﻬﺑﺎ ﻗﺮﺑﺎﻧـﹰﺎ ﻟﻠـﺮﺏ ﺇﳍـﻚ‪.‬‬ ‫ﻣﻜﺘﻮﺏ‪ :‬ﻻ ﺗﺸﺘﻪ ﻣﺎ ﻟﺼﺎﺣﺒﻚ‪ .‬ﻭﻻ ﺃﺟﺮﺓ ﺯﺍﻧﻴﺔ‪ .‬ﻭﻻ ﺗﺄ ِ‬
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‫ﻫﺬﺍ ﻭﺯﺭ ﻋﻈﻴﻢ ﺃﻥ ﺗﻘﺒﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﻫﻢ ﻫﻜﺬﺍ‪ .‬ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺷـﺮﻳﺮ ﺃﻭ ﻣـﻦ‬
‫ﻣﺮﻓﻮﺽ ﻭﻳُﺼﻠﱢﻲ ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﻳﺆﱂ ﻗﻠﺐ ﺍﳌﺴﻴﺢ ﺳﻴﺪﻧﺎ‪ .‬ﻷﻧﻪ ﺃﺑﺎﺡ ﻟﻪ ﺃﻥ ﻳﺪﻭﻡ ﰲ ﺷﺮﻩ‪ .‬ﻭﺻﺎﺭ‬
‫ﻣﺸﺎﺭﻛﹰﺎ ﻟﻨﺠﺎﺳﺘﻪ ﰲ ﻛﻞ ﺁﺛﺎﻣﻪ ‪...‬‬

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‫ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻨﺴﺎﺀ ﺃﻥ ﻳُﻌﻤﱢﺪ ﹶﻥ ﺃﺣﺪ‬
‫ﻭﻫﻮ ﻓﺼﻞﹲ ﻭﺍﺣﺪ‬
‫ﺍﻟﻨﺴﺎﺀ ﻻ ﻳُﻌﻤﱢﺪ ﹶﻥ ﻭﻧُﻌﻠﻤﻜﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺧﻄﻴﺔ ﻋﻈﻴﻤﺔ ِﻟﻤَﻦ ﺗﻔﻌﻠﻪ‪ .‬ﻭﻫﻮ ﻣُﺨﺎﻟﻒ‬
‫ﻟﻠﻨﺎﻣﻮﺱ ﻭﳑﻠﻮﺀ ﻣﻦ ﻛﻞ ﻧﻔﺎﻕ‪ .‬ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟ ﱠﺮﺟُﻞ ﻫﻮ ﺭﺃﺱ ﺍﳌـﺮﺃﺓ‪ .‬ﻭﻫـﻮ ﺍﳌﺼـﻄﻔﻰ‬
‫ﻟﻠﻜﻬﻨﻮﺕ‪ .‬ﺃﻟﻴﺲ ﻫﻮ ﻧﻔﺎﻕ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﺮﺃﺱ ﳝﻀﻲ ﺇﱃ ﺍﻟﻌﻀﻮ ﺍﻷﺧﲑ ﻣﻦ ﺍﳉﺴﺪ‪ .‬ﻷ ﱠﻥ ﺍﳌﺮﺃﺓ‬
‫ﺃﺧﺬﺕ ﻣﻦ ﺟﻨﺐ ﺍﻟ ﱠﺮﺟُﻞ ﻭﺻﺎﺭﺕ ﲢﺖ ﻃﺎﻋﺘﻪ‪ .‬ﻷﻬﻧﺎ ﺗﻠﺪ ﻟﻪ ﺍﻷﻭﻻﺩ‪ .‬ﻗﺎﻝ‪ " :‬ﺇﻧﻪ ﻳﺴـﻮﺩ‬
‫ﻋﻠﻴﻚ "‪ .‬ﻭﺑﺪﺀ ﺍﳌﺮﺃﺓ ﻫﻮ ﺍﻟ ﱠﺮﺟُﻞ ﻷﺟﻞ ﺃﻧﻪ ﺍﻟﺮﺃﺱ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﺍﳉﺎﺋﺰ ﺃﻥ ﻳﺘﻌﻤﱠﺪ ﺃﺣﺪ ﻣﻦ‬
‫ﺍﻣﺮﺃﺓ ‪ ..‬ﻟﻜﺎﻥ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﻳﺘﻌﻤﱠﺪ ﻣﻦ ﺃﻣﻪ‪ .‬ﻟﻜﻨﻪ ﱂ ﻳﺄﻣﺮ ﰲ ﻣﻮﺿﻊ ﺃﻧﻪ ﻳﺼﻨﻊ ﻫﺬﺍ ﺍﻟﺒﺘﱠـﺔ‪.‬‬
‫ﻭﻫﻮ ﺍﻟﻌﺎﺭﻑ ﲟﺎ ﳚﺐ ‪...‬‬

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‫ﻷﺟﻞ ﺃﻧﻪ ﻻ ﳚﺐ ﻟﻠﻌﻠﻤﺎﻧﻴﲔ‬
‫ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻜﻬﻨﻮﺕ‬
‫ﻭﻫﻮ ﻗﺴﻢٌ ﻭﺍﺣﺪ‬
‫ﻻ ﻧﺄﻣﺮ ﺑﺎﳉﻤﻠﺔ ﺃﻥ ﻳﻌﻤﻞ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻜﻬﻨﻮﺕ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺍﻟﻘﺮﺑﺎﻥ ﻭﺍﻟﺘﻌﻤﻴﺪ‪ .‬ﻭﻭﺿﻊ ﺍﻟﻴﺪ ﻟﻘﺴﻤﺔ ﺍﻟﻜﻬﻨﺔ ﻻ ﻛﺒﲑﹰﺍ ﻭﻻ ﺻﻐﲑﹰﺍ‪ .‬ﻷ ﱠﻥ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﻭﻫـﻰ‬
‫ﻂ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﻭﱂ ﻳﺆﲤﻦ ﻋﻠﻴﻬﺎ ﺑﻞ ﳜﺘﻠﺴﻬﺎ‬
‫ﻭﺿﻊ ﺍﻟﻴﺪ‪ .‬ﺇﳕﺎ ﻫﻰ ﻟﻸﺳﻘﻒ ﻓﻘﻂ‪ .‬ﻓﺎﻟﺬﻱ ﱂ ﻳُﻌ ﹶ‬
‫ﻟﻨﻔﺴﻪ ﻳﻨﺎﻝ ﻋﻘﻮﺑﺔ ﻣﺜﻞ ﻋﻮﺯﻳﺎ ﺍﳌﻠﻚ‪ .‬ﻭﱂ ﻧﺄﻣﺮ ﺃﻳﻀـﹰﺎ ﺑﻘﻴـﺔ ﺍﻹﻛﻠـﲑﻭﺱ ﺃﻥ ﻳُﻌﻤﱢـﺪﻭﺍ‬
‫ﻻ ﺍﻷﻏﻨﺴﻄﺲ‪ .‬ﻭﻻ ﺍﳌﺮﺗﱢﻞ‪ .‬ﻭﻻ ﺍﻟﻘﻴﱢﻢ ﺑﻞ ﺍﻷﺳﻘﻒ ﻭﺍﻟﻘﺴﻴﺲ ﻭﳜﺪﻡ ﻣﻌﻬﻢ ﺍﻟﺸﻤﺎﻣﺴـﺔ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﺮﺗﻜﺒﻮﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‪ .‬ﻳﻨﺎﻟﻮﻥ ﺩﻳﻨﻮﻧﺔ ﻣﺜﻞ ﻗﻮﺭﺡ ﻭﻟﺴﻨﺎ ﻧﺄﻣﺮ ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻘﺴﻢ ﺍﻟﻘﺴﻮﺱ‬
‫ﴰﺎﺳﹰﺎ ﻭﻻ ﺃﺑﻮﺩﻳﺎﻗﻦ ﻭﻻ ﺃﻏﻨﺴﻄﺴﹰﺎ ﻭﻻ ﺍﺑﺼﻠﺘﺲ‪ .‬ﺑﻞ ﺍﻷﺳﻘﻒ ﻭﺣﺪﻩ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺗﺮﺗﻴـﺐ‬
‫ﺍﻟﻜﻨﻴﺴﺔ ﻭﻣَﻦ ﻳﻔﻌﻞ ﻫﺬﺍ ﻳﻜﻮﻥ ﻏﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ‪....‬‬

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‫ﻷﺟﻞ ﺍﻷﺭﺍﻣﻞ ﺍﳍﺎﳝﺎﺕ‬
‫ﰒ ﺃﺭﺍﻣﻞ ﳛﺴﺪﻥ ﺑﻌﻀﻬ ﱠﻦ ﺑﻌﻀﹰﺎ‪ .‬ﺇﺫﺍ ﺩُِﻓ َﻊ ﻟﺒﻌﻀﻬﻦ ﺷﻴﺌﹰﺎ‪ .‬ﻭﱂ ﻳـﺪﻓﻊ ﳍـﻦ ﻣﺜﻠـﻪ‪.‬‬
‫ﻓﺈﻬﻧﻦ ﻳﻠﻌ ﱠﻦ ﻣﻦ َﺩﹶﻓ َﻊ ﹶﻟ ُﻬﻦﱠ ﻣﻦ ﺇﺧﻮِﺗ ِﻬ ﱠﻦ‪ .‬ﻭﻳﻨﺴﲔ ﻣﺎ ﻗﺎﻟﻪ‪ُ " :‬ﻣﺒﺎ َﺭﻙ ﻫـﻮ ﺍﻟـﺬﻱ ُﻳﺒﺎ ِﺭﻛـﻚ‬
‫ﻭﻣﻠﻌﻮﻥ ﺍﻟﺬﻱ ﻳﻠﻌﻨﻚ "‪ ..‬ﻭﻗﻮﻝ ﺍﻟﺮﺏ ﺃﻳﻀﹰﺎ‪ " :‬ﺇﺫﺍ ﺩﺧﻠﺘﻢ ﺇﱃ ﻣﱰﻝ‪ .‬ﻓﻘﻠﻮﺍ ﺍﻟﺴﻼﻡ ﳍـﺬﺍ‬
‫ﺍﻟﺒﻴﺖ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﺃﻫﻞ ﻟﻠﺴﻼﻣﺔ ﻓﺈﻥ ﺳﻼﻣﻜﻢ ﳛﻞ ﻋﻠﻴﻬﻢ‪ .‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻓﺴـﻼﻣﻜﻢ‬
‫ﻳﻌﻮﺩ ﺇﻟﻴﻜﻢ ‪ ..‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺴﻼﻣﺔ ﺗﻌﻮﺩ ﺇﱃ ﻣﺮﺳﻠﻬﺎ ﺇﺫﺍ ﱂ ﲡﺪ ﻣﺴﺘﺤﻘﹰﺎ ﳍﺎ‪ .‬ﻓﺎﻟﻠﻌﻨﺔ ﺃﻳﻀﹰﺎ‬
‫ﺗﺮﺟﻊ ﺑﺎﻷﻛﺜﺮ ﻋﻠﻰ ﺭﺃﺱ ﻣَﻦ ﺃﺭﺳﻠﻬﺎ ﻇﹸﻠﻤﹰﺎ‪ .‬ﻷﻧﻪ ﻣﺴﺘﺤﻖ ﺍﻟﻠﻌﻦ ﺍﻟﺬﻱ ﻟﻌﻦ‪ .‬ﻭﻛﻞ ﻣَﻦ ﻟﻌﻦ‬
‫ﳎﺎﻧﹰﺎ ﻓﻠﻨﻔﺴﻪ ﻓﻘﻂ ﻳﻌﻠﻦ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ﺍﳊﻜﻴﻢ‪ .‬ﻣﺜﻞ ﻃﲑ ﻳﻄﲑ ﻫﻜﺬﺍ ﺍﻟﻠﻌﻨﺎﺕ ﺍﻟﺒﺎﻃﻠـﺔ‬
‫ﺝ ﺍﻟﻠﻌﻨﺔ‪ .‬ﻓﻬﻮ ﺟﺎﻫﻞ ﺟﺪﹰﺍ ﻣﺜﻞ ﺫﺑﺎﺏ ﺍﻟﻨﺤﻞ ﺍﻟﺬﻱ‬ ‫ﻻ ﺗﺄﰐ ﻋﻠﻰ ﺃﺣﺪ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ ﻣﻦ ﻳُﺨ ِﺮ ْ‬
‫ﻫﻮ ﺿﻌﻴﻒ‪ .‬ﻓﺈﺫﺍ ﻟﺴﻊ ﻭﺍﺣﺪﹰﺍ ﺑﻜﻞ ﻗﻮﺗﻪ‪ .‬ﲣﺮﺝ ﺷﻮﻛﺘﻪ‪ .‬ﻭﻳﺼﲑ ﻋﺎﻗﺮﹰﺍ‪ .‬ﻫﻜـﺬﺍ ﺃﻧـﺘﻢ ﺇﺫﺍ‬
‫ﻓﻌﻠﺘﻢ ﺍﻟﺴﻮﺀ ﺑﻐﲑﻛﻢ‪ .‬ﻓﺈﳕﺎ ﺗﻔﻌﻠﻮﻩ ﺑﺄﻧﻔﺴﻜﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻣَﻦ ﺣﻔﺮ ﺟﺒﹰﺎ ﻭﻋﻤﱠﻘﻪ ﻳﻘﻊ ﻓﻴﻪ ﻭﺃﳌﻪ ﻳﻌﻮﺩ‬
‫ﻋﻠﻰ ﺭﺃﺳﻪ‪ .‬ﻭﻇﻠﻤﻪ ﻳﱰﻝ ﻋﻠﻰ ﻫﺎﻣﺘﻪ‪ .‬ﻭﻣَﻦ ﺣﻔﺮ ﺣﻔﺮﺓ ﻟﺼﺎﺣﺒﻪ ﻳﻘﻊ ﻓﻴﻬﺎ‪ .‬ﻓـﺎﻫﺮﺏ ﻣـﻦ‬
‫ﺍﻟﻠﻌﻨﺎﺕ ﻭﻻ ﺗﻠﻌﻦ ﺃﺣﺪﹰﺍ‪ .‬ﻭﺍﻟﺬﻱ ﺗﻜﺮﻩ ﺃﻥ ﻳﻔﻌﻞ ﺑﻚ ﻻ ﺗﻔﻌﻠﻪ ﺑﺄﺣﺪ‪ .‬ﻓﻸﺟﻞ ﻫﺬﺍ ﻻ ﻳـﺮﺙ‬
‫ﺃﺳﻘﻒ ﻭﻻ ﻗﺴﻴﺲ ﻭﻻ ﻭﺍﺣﺪ ﻣﻦ ﲨﻴﻊ ﺍﻟﻜﻬﻨﺔ ﻭﻻ ﻣﻦ ﺍﻟﺸﻌﺐ ﺍﻟﻠﻌﻨﺔ ﻋﻮﺽ ﺍﻟﱪﻛﺔ ﻭﻟﻴﻜﻦ‬
‫ﺃﺩﺏ ﺍﻷﺳﻘﻒ ﻭﺍﻫﺘﻤﺎﻣﻪ ﺗﺄﺩﻳﺐ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﺃﻥ ﻻ ﻳﺬﻛﺮﻭﺍ ﻟﻌﻨﺔ ﺑﺄﻓﻮﺍﻫﻬﻢ‪ .‬ﻭﺃﻥ ﻳﻬﺘﻢ ﺑﻜـﻞ‬
‫ﺃﺣﺪ ﻛﺎﻫﻨﹰﺎ ﻛﺎﻥ ﺃﻡ ﻋﻠﻤﺎﻧﻴﹰﺎ ‪...‬‬

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‫ﻷﺟﻞ ﺍﻷﺳﺎﻗﻔﺔ ﺍﻟﺬﻳﻦ ﻳُﻘﺎﻣﻮﻥ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺇﺫﺍ ﺃﻗﻴﻢ ﺃﺳﻘﻒ ﻓﻠﻴﻘﻢ ﺛﻼﺛﺔ ﺃﺳﺎﺑﻴﻊ ﺻﺎﺋﻤﹰﺎ‪ .‬ﻭﻻ ﻳﺬﻭﻕ ﺷﻴﺌﹰﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‬
‫ﻣﻦ ﻛﻞ ﺃﺳﺒﻮﻉ ﻫﺬﺍ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺃﻳﺎﻡ ﺍﳋﻤﺴﲔ‪ .‬ﰒ ﺗﻜﻤﻞ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ﺻﻮﻣﹰﺎ ﺛﻼﺛﺔ ﺛﻼﺛـﺔ‪.‬‬
‫ﻣﺜﺎ ﹰﻻ ﻟﻠﺜﻼﺛﺔ ﻣﺪﺍﺧﻞ ﺍﻟﱵ ﻟﻠﻘﺪﻳﺴﲔ‪ .‬ﻫﺬﻩ ﺍﻟﱵ ﺩﺧﻠﻬﺎ ﺍﻟﻮﺣﻴﺪ‪ .‬ﻭﻫﻮ ﺗﺄﳌـﻪ ﻭﻣﻮﺗـﻪ ﻋﻨﱠـﺎ‬
‫ﺑﺎﳉﺴﺪ‪ .‬ﻭﻗﻴﺎﻣﺘﻪ ﻣﻦ ﺍﻷﻣﻮﺍﺕ ﻭﺻﻌﻮﺩﻩ ﺇﱃ ﺍﻟﺴﻤﻮﺍﺕ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻟﻴﻜﻦ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺄﻛﻠﻪ ﺍﻷﺳﻘﻒ ﰲ ﺳﻨﺔ ﺻﻮﻣﻪ‪ :‬ﺧﺒﺰﹰﺍ ﻭﻣﻠﺤـﹰﺎ ﻭﺯﻳﺘـﺎﹰ‪،‬‬
‫ﻼ ﻭﺑﻘﻮﻻﺕ ﺍﻷﺭﺽ‪ .‬ﻭﻻ ﻳﺬﻕ ﲬﺮﹰﺍ‪ .‬ﻭﺃﻣﱠﺎ ﺑﺎﻗﻲ ﻣﺪﺓ ﺣﻴﺎﺗـﻪ ﻓﻴﺼـﻮﻡ ﻛﻘﺪﺭﺗـﻪ‪.‬‬ ‫ﻭﻋﺴ ﹰ‬
‫ﻭﻳﻨﺎﻝ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺍﻟﻀﺮﻭﺭﻱ ﺑﻘﺪ ٍﺭ‪ .‬ﻭﻻ ﻳﺄﻛﻞ ﳊﻤﹰﺎ‪ .‬ﻟﻴﺲ ﻷﻧﻪ ﺇﺫﺍ ﺃﻛﻠﻪ ﻳﺘﻨﺠﺲ‪ .‬ﻟﻜﻦ ﻟﺌﻼ‬
‫ﻳﻘﺴﻮ ﻗﻠﺒﻪ ﻭﻳﻈﻠﻢ ﻋﻘﻠﻪ‪ .‬ﻭﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺴﻬﺮ ﺑﺮﺍﺣﺔ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺃﻥ ﻳﻜﻤﻞ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ‬
‫ﻫﻜﺬﺍ ﻓﻠﻴﺨﺘﺮ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﻟﻀﻌﻒ ﻓﻼ ﳚﺐ ﺃﻥ ﻳﻨﺎﻝ ﻣﺎ ﻳﻘﻮﻱ ﺟﺴﺪﻩ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﺇﻥ ﻣﺮﺽ ﺍﻷﺳﻘﻒ ﰲ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ﻣﺮﺿﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻻ ﻳﻘﺪﺭ ﻷﺟﻠـﻪ ﺃﻥ ﻳـﺘﻢ‬
‫ﻣﺎ ﻗﻠﻨﺎﻩ ﻓﻠﻴﺴﺘﻌﻤﻞ ﲰﻜﹰﺎ ﻭﲬﺮﹰﺍ ﺑﻘﺪﺭ ﺃﻳﺎﻡ ﻳﺴﲑﺓ‪ .‬ﻟﺌﻼ ﻳﺒﻘـﻰ ﻣﻠﻘـﻰ ﻭُﺗﻌـﺪﻡ ﺍﻟﻜﻨﻴﺴـﺔ‬
‫ﺳﻴﺎﺳﺘﻪ ﻭﺗﻌﺎﻟﻴﻤﻪ ﻭﻟﻴﺠﺘﻬﺪ ﺃﻥ ﻳﻨﺎﻝ ﻛﻞ ﻳﻮﻡ ﻣﻦ ﺍﻟﺴﺮﺍﺋﺮ ﺑﻼ ﺿﺮﻭﺭﺓ ﺗﻨﺎﻟﻪ‪ .‬ﻟﻜـﻲ ﳛﻴـﺎ‬
‫ﻬﺑﺎ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﺗﻜﻮﻥ ﻟﻪ ﺳﺮﻳﺮﺓ ﺣﺴﻨﺔ‪ .‬ﻭﻳﻌﻠﻢ ﺃﻥ ﻛﻞ ﻣﺎ ﻟﻠﻨﻮﺭ ﳚﺐ ﺃﻥ ﻳﻜﻤﻠـﻪ ﺑـﻼ‬
‫ﻭﺟﺪ‪ .‬ﻟﻴﺆﺗﻰ ﺑﺬﻟﻚ ﺃﻣﺎﻣﻪ ﻟﻠﺸﻬﺎﺩﺓ‪ .‬ﻭﻛﻞ ﻣﺎ ﻳﻌﻠﻤﻪ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻤﻠﻪ‪ .‬ﻭﻳﺘـﺬﻛﺮ ﺃﻧـﻪ‬
‫ﻗﺪ ﻓﻌﻠﻪ ﺑﺪﺀﹰﺍ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻤﻪ ﻟﻜﻲ ﻳﻌﺮﻑ ﻣﺎ ﻳﻘﻮﻟﻪ ﺑﻜﻞ ﺍﺳﺘﻘﺼﺎﺀ ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻳﻌـﺮﻑ‬
‫ﻣﺎ ﻳﻘﻮﻟﻪ‪ .‬ﻓﺎﻟﺬﻳﻦ ﻳﺴﻤﻌﻮﻥ ﻳﻌﺮﻓﻮﻥ ﻣﺎ ﻳﻘﻮﻟﻪ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺒﺘﺪﺉ ﲞﺪﻣﺔ ﺍﻟﻘﺪﺍﺱ ﻭﻳﻘﻮﻝ ﺻـﻼﺓ ﺍﻟﺸـﻜﺮ ﺃﻭ ﹰﻻ‪ .‬ﻭﺑﻌـﺪ‬
‫ﺫﻟﻚ ﻳﻘﻮﻝ ﺗﻔﺴﲑ ﻛﻼﻡ ﺍﻟﻜﺘﺐ‪ .‬ﻭﺍﻟﺸﻌﺐ ﺟﻠﻮﺱ ﻭﻳﻌـﺮﻑ ﺛﺒـﺎﺕ ﺳـﲑﻬﺗﻢ‪ .‬ﻭﺗُﻘـﺎﻝ‬
‫ﺍﻻﺑﺼﻠﻤﻮﺩﻳﺔ‪ .‬ﰒ ﳛﻤﻞ ﺍﻟﻘﺲ ﺍﳋﺒﺰ ﻭﺍﻟﻜﺄﺱ ﺍﻟﻠﺬﻳﻦ ﻟﻠﺸﻜﺮ‪ .‬ﻭﳛﻤﻞ ﺍﻷﺳـﻘﻒ ﺍﻟﺒﺨـﻮﺭ‬
‫ﻭﻳﺪﻭﺭ ﺣﻮﻝ ﺍﳌﺬﺑﺢ ﺛﻼﺙ ﺩﻭﺭﺍﺕ ﻭﻳﻌﻄﻲ ﺍﻟﺒﺨﻮﺭ ﻟﻠﻘﺲ‪ .‬ﻓﻴﺪﻭﺭ ﺑﻪ ﻭﺳـﻂ ﺍﻟﺸـﻌﺐ‪.‬‬
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‫ﻭﺇﺫﺍ ﻓﺮﻏﻮﺍ ﻣﻦ ﺍﻻﺑﺼﻠﻤﻮﺩﻳﺔ‪ .‬ﻓﻠﻴﻘﺮﺃ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻓﺼﻮ ﹰﻻ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺮﺳـﻮﱄ‪ .‬ﻭﻳﻘﻮﻟـﻮﺍ‬
‫ﺗﺴﺎﺑﻴﺢ ﻣﻦ ﺳﻔﺮ ﺍﳌﺰﺍﻣﲑ‪.‬‬

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‫]‪< <áæ†ÃÖ]æ<Äe]†Ö]<h^fÖ‬‬
‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ ﺃﻥ ﻳﻨﺎﻟﻮﺍ‬
‫ﻣﺎ ﻳُﺪﻓﻊ ﳍﻢ ﺑﺸُﻜﺮ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﳓﻦ ﻧﻌﻠﱢﻢ ﺍﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ ﺃﻥ ﻳﻨﺎﻟﻮﺍ ِﻣﻤﱠﺎ ﻳﺒﻌﺜﻪ ﺍﻟﻠﱠﻪ ﳍـﻢ ﺑﺸـﻜﺮ ﻭﺧـﻮﻑ‬
‫ﻭﺭﻋﺪﺓ‪ .‬ﻓﻴﺸﻜﺮﻭﺍ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﻃﻌﺎﻣﹰﺎ ﻟﻠﺠﻴﺎﻉ‪ .‬ﻭﻳﺮﻓﻌﻮﺍ ﺃﻋﻴﻨﻬﻢ ﺇﱃ ﻓﻮﻕ ‪...‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻗﺎﻝ ﻣَﻦ ﻣﻨﻜﻢ ﻳﺄﻛﻞ ﻭﻳﺸﺮﺏ ﺑﻐﲑ َﻩ‪ .‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻔﺘﺢ ﻳﺪﻩ‪ .‬ﳝﻸ ﻛـﻞ ﺣـﻲ‬
‫ﻣﺴﺮﱠﺓ‪ .‬ﻭﻳﻌﻄﻲ ﺍﳊﻨﻄﺔ ﻟﻠﺸﺒﺎﻥ‪ .‬ﻭﺍﳋﻤﺮ ﻟﻠﻌﺬﺍﺭﻯ‪ .‬ﻭﺍﻟﺰﻳﺖ ﻬﺑﺠـﺔ ﻟﻸﺣﻴـﺎﺀ‪ .‬ﻭﻳُﻌﻄـﻲ‬
‫ﻋُﺸﺒﹰﺎ ﻟﻠﺒﻬﺎﺋﻢ‪ .‬ﻭﺧﻀﺮﺓ ﻟﻜﻞ ﺍﻟﺒﺸﺮ ﻭﳊﻤﹰﺎ ﻟﻠﻮﺣﻮﺵ‪ .‬ﻭﺣﺒﹰﺎ ﻟﻠﻄﻴﻮﺭ‪ .‬ﻭﻟﻜﻞ ﻭﺍﺣﺪ ﻃﻌﺎﻣـﹰﺎ‬
‫ﻳﺼﻠﺢ ﻟﻪ‪ .‬ﻓﻸﺟﻞ ﻫﺬﺍ ﻗﺎﻝ ﺍﻟﺮﺏ ﺗﺸﺒﱠﻬﻮﺍ ﺑﻄﻴﻮﺭ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻓﺈﻬﻧـﺎ ﻻ ﺗـﺰﺭﻉ ﻭﻻ ﲢﺼـﺪ‬
‫ﻭﻻ ﲣﺰﻥ ﰲ ﺍﻷﻫﺮﺍﺀ‪ .‬ﻭﺃﺑﻮﻛﻢ ﺍﻟﺴﻤﺎﻭﻱ ﻳﻘﻮﻬﺗﺎ‪ .‬ﺃﻟﺴﺘﻢ ﺃﻧﺘﻢ ﺃﻓﻀﻞ ﻣﻨـﻬﺎ‪ .‬ﻓـﻼ ﻬﺗﺘﻤـﻮﺍ‬
‫ﻗﺎﺋﻠﲔ‪ :‬ﻣﺎﺫﺍ ﻧﺄﻛﻞ ﻭﻣﺎﺫﺍ ﻧﺸﺮﺏ‪ .‬ﻷ ﱠﻥ ﺃﺑﺎﻛﻢ ﻋﺎﺭﻑ ﲝﺎﺟﺘﻜﻢ ﺇﱃ ﻫـﺬﺍ ﻛﻠـﻪ‪ .‬ﺇﺫﺍ ﻣـﺎ‬
‫ﺍﺣﺘﺠﺘﻢ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﻣﻦ ﻋﻨﺪﻩ ﻭﻧﻠﺘﻢ ﺧﲑﺍﺗﻪ ‪ ...‬ﻓﻴﺠﺐ ﻋﻠـﻴﻜﻢ ﺃﻥ ﺗﺮﺳـﻠﻮﺍ ﻟـﻪ‬
‫ﺍﻟﺸﻜﺮ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻷﺭﻣﻠﺔ‪ .‬ﻓﺈﳕﺎ ﻳﻘﺒﻞ ﺍﻟﻠﱠﻪ ﺍﻵﺏ ﻭﺍﺑﻨﻪ ﺍﳊﺒﻴﺐ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‬
‫ﺭﺑﻨﺎ‪ .‬ﺍﻟﺬﻱ ﻣﻦ ﺟﻬﺘﻪ ﺍﺠﻤﻟﺪ ﻟﻠﱠﻪ ﺑﺎﻟﺮﻭﺡ ﻭﺍﳊﻖ‪ .‬ﺍﻵﻥ ﻭﻛـﻞ ﺁﻭﺍﻥ ﻭﺇﱃ ﺩﻫـﺮ ﺍﻟـﺪﺍﻫﺮﻳﻦ‬
‫ﺁﻣﲔ‪...‬‬

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‫ﻋﻠﻰ ﺍﻷﺑﺎﺀ ﺗﻌﻠﻴﻢ ﺃﺑﻨﺎﺋﻬﻢ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﻷﺑﺎﺀ ﻋﻠﱢﻤﻮﺍ ﺃﺑﻨﺎﺀﻛﻢ ﺑﺎﻟﺮﺏ‪ .‬ﻭﺭﺑﱡﻮﻫﻢ ﺑﺄﺩﺏ ﻭﻣﻌﺮﻓﺔ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ‪.‬‬
‫ﻭﻋﻠﱢﻤﻮﻫﻢ ﺻﻨﺎﻋﺔ ﺗﻠﻴﻖ ﺑﺎﻟﻜﻼﻡ‪ .‬ﻟﺌﻼ ﻳﻔﺴﺪﻫﻢ ﺍﻟﻔﺮﺍﻍ‪ .‬ﻭﺇﺫﺍ ﺗﺮﻛﻬﻢ ﺃﺑـﺎﺅﻫﻢ ﺑـﻼ ﺭﺩﻉ‬
‫ﻳﺼﲑﻭﻥ ﻓﺴﺎﺩﹰﺍ ﻭﻋﻦ ﺍﳋﲑ ﻳﺰﻭﻟﻮﻥ‪ .‬ﻭﻷﺟﻞ ﻫﺬﺍ ﻻ ﲣﺎﻓﻮﺍ ﻣﻦ ﺍﻧﺘﻬﺎﺭﻫﻢ ﺑﻞ ﺃﺣﻴﻮﻫﻢ ﻛﻤـﺎ‬
‫ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ﰲ ﺣﻜﻤﺘﻪ‪ " :‬ﺃﺩﱢﺏ ﻭﻟﺪﻙ ﻟﲑﳛﻚ ﻷﻧﻪ ﺭﺟﺎﺅﻙ ﺍﳊﹶﺴﻦ‪ .‬ﻭﺇﺫ ﺿﺮﺑﺘﻪ ﺑﻌﺼـﹰﺎ‬
‫ﻓﻠﻨﻔﺴﻪ ﺗﻨﺠﻲ ﻣﻦ ﺍﳌﻮﺕ "‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ " :‬ﻣَﻦ ﻳﺸﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﺼﺎ ﻓﻬﻮ ﺑﺎﻏﺾ ﻟﻮﻟﺪﻩ "‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪ " :‬ﻫﺸﱢﻢ ﺃﺟﻨﺎﺑﻪ ﻣﺎﺩﺍﻡ ﺻﻐﲑﹰﺍ ﻟﺌﻼ ﻳﻌﺼﻰ ﻓﻼ ﻳﺮﺿﻴﻚ "‪ .‬ﻭﻣَﻦ ﺍﻣﺘﻨﻊ ﻋﻦ ﺗﺄﺩﻳﺐ‬
‫ﺍﺑﻨﻪ ﻟﻴﻜﻮﻥ ﺣﻜﻴﻤﹰﺎ ﻓﻬﻮ ﺑﺎﻏﺾ ﻟﻪ‪ .‬ﻋﻠﱢﻤﻮﺍ ﺃﻭﻻﺩﻛﻢ ﻛﻼﻡ ﺍﻟﺮﺏ ﻭﺗﻮﺟـﻮﻫﻢ ﺑﺎﻟﻀـﺮﺏ‪.‬‬
‫ﻟﻴﻄﻴﻌﻮﻛﻢ ﻣﻦ ﺻﻐﺮﻫﻢ‪ .‬ﻭﻋﻠﱢﻤﻮﻫﻢ ﺃﻳﻀﹰﺎ ﻣﻦ ﻛﺘﺒﻨﺎ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻋﻠﱢﻤﻮﻫﻢ ﲨﻴﻊ ﻛﺘـﺐ ﺍﻟﻠﱠـﻪ‬
‫ﻭﻻ ﺗﺮﳛﻮﻫﻢ ﻟﺌﻼ ﻳﻘﻮﻭﺍ ﻋﻠﻴﻜﻢ‪ .‬ﻭﳜﺮﺟﻮﺍ ﻋﻦ ﺃﻭﺍﻣﺮﻛﻢ‪ .‬ﻭﻻ ﺗﺪﻋﻮﻫﻢ ﳝﻀﻮﻥ ﺇﱃ ﻣﻮﺍﺿﻊ‬
‫ﺍﻟﺸﺮﺏ ﻣﻊ ﺃﻗﺮﺍﻬﻧﻢ ﻓﺒﻬﺬﺍ ﺍﳌﺜﻞ ﻳﻘﻌﻮﻥ ﰲ ﺍﻟﺸﺮﻭﺭ ‪ ...‬ﻭﺇﺫﺍ ﻧﺎﳍﻢ ﻫﺬﺍ ﺑﺘﻮﺍﱐ ﺃﺑﺎﺋﻬﻢ ﻓـﺈﻬﻧﻢ‬
‫ﻳﻜﻮﻧﻮﻥ ﻣﻬﻠﻜﲔ ﻷﻧﻔﺴﻬﻢ ﻭﻷﺑﻨﺎﺋﻬﻢ ‪...‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﺫﺍ ﻣﺸﻰ ﺍﻟﺸﺎﺏ ﻣﻊ ﻏﲑ ﺍﳌﺘﺄﺩﺑﲔ‪ .‬ﻭﺃﺧﻄﺄﻭﺍ ﺑﺘﻮﺍﱐ ﺁﺑﺎﺋﻬﻢ‪ .‬ﻓﻠﻴﺴـﻮ ﻫـﻢ‬
‫ﻭﺣﺪﻫﻢ ﻳﻌﺎﻗﺒﻮﻥ‪ .‬ﺑﻞ ﻳُﺪﺍﻥ ﺃﺑﺎﺅﻫﻢ ﻷﺟﻠﻬﻢ ﻓﻸﺟﻞ ﻫﺬﺍ ﺃﺩﺑﻮﻫﻢ ‪..‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﲡﺐ ﳍﻢ ﺍﻟﺰﳚـﺔ ﺯﻭﺟـﻮﻫﻢ ﺑﻨﺴـﺎﺀ ﻋﻔﻴﻔـﺎ‪ .‬ﻟﻜـﻴﻼ‬
‫ﻳﻌﻠﻮﺍ ﻭﻳﻘﻮﻯ ﺍﻟﻜﺒﲑ ﻓﻴﻜﻮﻥ ﻣﻨﻪ ﺷﻲﺀ ﲰﺞ‪ .‬ﻓﺘﺪﺍﻧﻮﺍ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﺟﻬـﺔ ﺍﻟﻠﱠـﻪ ﰲ ﻳـﻮﻡ‬
‫ﺍﻟﺪﻳﻨﻮﻧﺔ‪.‬‬

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‫]‪< <áæ†ÃÖ]æ<Œ^ŠÖ]<h^fÖ‬‬
‫ﻣﻦ ﺃﺟﻞ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻌﺬﺍﺭﻯ ﺃﻥ ﻳﻨﺬﺭﻥ ﺑﺘﻮﻟﻴﺘﻬ ﱠﻦ‬
‫ﺫﻛﻮﺭﺍ ﻛﺎﻧﻮﺍ ﺃﻭ ﺇﻧﺎﺛﹰﺎ‬
‫ً‬ ‫ﺇ ﱠﻻ ﺑﻌﺪ ﺑﻠﻮﻏﻬ ﱠﻦ ﺣ ّﺪ ﻛﻤﺎﻝ ﺍﻟﻘﺎﻣﺔ‬
‫ﻭﻫﻮ ﻓﺼﻞ ﻭﺍﺣﺪ‬
‫ﱂ ﻧﺄﺧﺬ ﻭﺻﻴﺔ ﻣﻦ ﺍﻟﺮﺏ ﻷﺟﻞ ﺍﻟﻌﺬﺍﺭﻯ ﻭ َﻣﻦ ﺗﺮﻳﺪ ﺃﻥ ﻬﺗﺐ ﻧﻔﺴﻬﺎ ﻟﻠﱠﻪ‪ .‬ﻋﻠﻴﻬﺎ ﺃﻥ‬
‫ﺗﺘﺤﻔﱠﻆ ﻭﺗﻜﻮﻥ ﻃﺎﻫﺮﺓ‪ .‬ﻭﻻ ﻳﻌﺠﻞ ﺑﺎﻟﻨﺬﺭ‪ ،‬ﻷ ﱠﻥ ﺳﻠﻴﻤﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻧﻪ ﳊﺴـﻦ ﺃﻥ ﻻ ﺗﻨـﺬﺭ‬
‫ﺧﲑﹰﺍ ﻣﻦ ﺃﻥ ﺗﻨﺬﺭ ﻭﻻ ﺗﻮﻓﱢﻲ ‪ ...‬ﻭﻟﺘﻜﻦ ﺍﻟﺒﺘﻮﻝ ﻃﺎﻫﺮﺓ ﰲ ﻧﻔﺴﻬﺎ ﻭﺟﺴﺪﻫﺎ ﻷﻬﻧـﺎ ﻫﻴﻜـﻞ‬
‫ﻭﻣﺴﻜﻦ ﻟﻠﺴﻴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻭﺭﺍﺣﺔ ﻟﻠﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﳚﺐ ﻋﻠﻰ ﺍﻟﱵ ﺗﻨﺬﺭ ﻟﻠـﺮﺏ ﺃﻥ ﺗﻔﻌـﻞ‬
‫ﺃﻓﻌﺎ ﹰﻻ ﺗﺴﺘﺤﻖ ﻬﺑﺎ ﺍﳌﻴﻌﺎﺩ‪ .‬ﻟﻜﻲ ﻳﻜﻮﻥ ﺍﻟﻨﺬﺭ ﺍﻟﺬﻱ ﻧﺬﺭﺗـﻪ ﺣﻘـﹰﺎ ﻭﺃﻥ ﺗﻜـﻮﻥ ﻣﺘﻔﺮﱢﻏـﺔ‬
‫ﻟﻠﻌﺒﺎﺩﺓ‪ .‬ﻭﻻ ﺗﻜﻮﻥ ﻃﻮﱠﺍﻓﺔ ﻭﻻ ﺗﺴﻌﻰ ﰲ ﻫـﺬﺍ‪ .‬ﻭﻻ ﺗﻜـﻮﻥ ﺫﺍﺕ ﺭﺃﻳـﻴْﻦ ﺑـﻞ ﺗﻜـﻮﻥ‬
‫ﻋﻔﻴﻔﺔ ﺻﺎﳊﺔ ﺣﻜﻴﻤﺔ‪ .‬ﻭﺗﻜﻮﻥ ﻃﺎﻫﺮﺓ ﻭﻬﺗﺮﺏ ﻣﻦ ﻓﻌﻞ ﺍﻟﻜﻔﺮﺓ ﻻ ﺳﻴﻤﺎ ﺍﻟﻜـﻼﻡ ﺍﻟـﺬﻱ‬
‫ﻻ ﳚﺐ‪.‬‬

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‫]‪< <áæ†ÃÖ]æ<Äe^ŠÖ]<h^fÖ‬‬
‫ﻷﺟﻞ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﺬﻳﻦ ﻳُﺴﻠﱠﻤﻮﻥ ﻟﻠﺤُﻜﻢ ﻭﺍﻟﺬﻳﻦ ﻳُﻌ ﹼﺬﱠﺑﻮﻥ‬
‫ﺑﺄﻧﻮﺍﻉ ﺍﻟﻌﺬﺍﺑﺎﺕ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﻋﺸﺮ ﻗﺴﻤﹰﺎ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﻨﺼﺮﺍﱐ ﺍﻟﺬﻱ ﻳﻠﻘﻴﻪ ﺍﳌﺨﺎﻟﻔﻮﻥ ﰲ ﺣُﻜﻢ‪ .‬ﻟﻴﻄﺮﺡ ﺇﱃ ﺍﻟﺴﺒﺎﻉ ﺃﻭ ﻳُﻨﻔﹶـﻰ ﺃﻭ‬
‫ﻳُﺴﱮ ﻷﺟﻞ ﺍﺳﻢ ﺍﻟﺮﺏ ﻭﺍﻷﻣﺎﻧﺔ ﺍﳌﺴﺘﻘﻴﻤﺔ‪ .‬ﻭﺍﶈﺒﺔ ﻟﻠﱠﻪ ﻻ ﺗﺘﻮﺍﻧﻮﺍ ﻋﻨﻪ‪ ،‬ﺑﻞ ﺑﺘﻌﺒﻜﻢ ﺍﳊﻘﻴﻘﻲ‬
‫ﺃﺭﺳﻠﻮﺍ ﺇﻟﻴﻪ ﻣﺎ ﳛﺘﺎﺟﻪ ﻟﻴﺠﺪ ﻗﻮﺗﻪ ﻭﻣﺎ ﻳﻌﻄﻴﻪ ﻟﻠﺠﻨﺪ ﺍﻟﺬﻳﻦ ﳛﻔﻈﻮﻧﻪ ﻟﻜﻲ ﻳﺮﳛـﻮﻩ‪ .‬ﻭﳚـﺪ‬
‫ﺍﻫﺘﻤﺎﻣﹰﺎ ﻭﺭﺍﺣﺔ ﻣﻦ ﺟﻬﺘﻬﻢ‪ .‬ﻭﻻ ﺗﻀﻴﱢﻘﻮﺍ ﻋﻠﻰ ﺃﺧﻴﻜﻢ ﺍﳌﻐﺒﻮﻁ ﺍﳌﹸﻠﻘﻰ ﰲ ﺍﳊﹸﻜﻢ ﻷﺟﻞ ﺍﺳﻢ‬
‫ﺍﻟﺮﺏ ﺍﻹﻟﻪ‪ .‬ﻓﻬﻮ ﺷﻬﻴﺪ ﻗﺪﻳﺲ ﻭﺃﺥ ﻟﻠﺴﻴﺪ ﺍﳌﺴﻴﺢ ﻭﺍﺑﻦ ﻟﻠﻌﻠﻲ ﻭﻣﺴﻜﻦ ﻟﻠﺮﻭﺡ ﺍﻟﻘﺪﺱ ‪...‬‬
‫ﻫﺬﺍ ﺍﻟﺬﻱ ﻧﺎﻝ ﻧﻮﺭ ﳎﺪ ﺍﻹﳒﻴﻞ ﻛﻤﺜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‪ .‬ﺍﻟﺬﻳﻦ ﻧﺎﻟﻮﺍ ﺇﻛﻠﻴﻞ ﺍﻟﺒﻘﺎﺀ ﻭﺷﻬﺎﺩﺓ‬
‫ﻵﻻﻡ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺍﳌﹸﺨﻠﱢﺼﺔ‪ .‬ﻭﻣﺸﺎﺭﻛﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻭﺍﺠﻤﻟﺪ ﺍﻟﺬﻱ ﻟﻠﺒﻨﻮﺓ ﻭﻷﺟﻞ ﻫـﺬﺍ‬
‫ﺃﻧﺘﻢ ﻳﺎ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ‪ .‬ﺍﺧﺪﻣﻮﺍ ﺍﻟﻘﺪﻳﺴﲔ ﺑﺬﺧﺎﺋﺮﻛﻢ‪ .‬ﻭﺑﺘﻌﺒﻜﻢ ﻋﻠﻰ ﻳﺪ ﺃﺳﻘﻔﻜﻢ‪ .‬ﻭﻣَـﻦ‬
‫ﻛﺎﻥ ﻓﻴﻜﻢ ﻟﻴﺲ ﻟﻪ ﺷﻲﺀ‪ .‬ﻓﻠﻴﺼﻢ ﻭﳚﻌﻞ ﻧﺼﻒ ﻗﻮﺗﻪ ﻛﻞ ﻳﻮﻡ ﻟﻠﻘﺪﻳﺴﲔ‪ .‬ﻭﻣَﻦ ﻛﺎﻥ ﰲ ﺳﻌﺔ‬
‫ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﻘﻨﻴﺔ‪ .‬ﻓﻜﻜﺜﺮﺓ ﺛﺮﻭﺗﻪ ﻭﻗﻮﺗﻪ ﻳﺸﺒﻌﻬﻢ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺪﻓﻊ ﻛﻞ ﻣﺎ ﳝﻠﻜﻪ‪ .‬ﻟﻴُﺨﻠﱢﺼﻬﻢ ﻣﻦ‬
‫ﻼ ﻋﻨﺪ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻱ ﻳﺪﻓﻊ ﻗﻨﻴﺘﻪ ﻟﻠﻔﻘﺮﺍﺀ ﻣﻦ‬ ‫ﺭﺑﺎﻃﺎﻬﺗﻢ‪ .‬ﻳﻜﻮﻥ ﻣﻐﺒﻮﻃﹰﺎ ﻭﺟﻠﻴ ﹰ‬
‫ﻼ‪ .‬ﻓﺎﻟﺬﻱ ﻳﺪﻓﻊ ﻗﻨﻴﺘﻪ ﻣﻦ ﺃﺟﻞ ﺍﻟﺸـﻬﺪﺍﺀ ﻳﻜـﻮﻥ ﺃﻛﺜـﺮ‬ ‫ﺑﻌﺪ ﺍﳌﻌﺮﻓﺔ ﺍﳌﺼﻄﻔﺎﺓ ﻳﺼﲑ ﻛﺎﻣ ﹰ‬
‫ﻼ ﺇﺭﺍﺩﺗﻪ‪ .‬ﳌﺎ ﻳﻜﺮﻡ ﺍﻟﻘﺪﻳﺴﲔ ﺍﻟﺬﻳﻦ ﺍﻋﺘﺮﻓﻮﺍ ﺑﺎﲰﻪ ﺃﻣﺎﻡ‬ ‫ﻛﻤﺎ ﹰﻻ‪ .‬ﻭﻳﻜﻮﻥ ﻣﺴﺘﺤﻘﹰﺎ ﻟﻠﱠﻪ ﻭﻣﻜﻤ ﹰ‬
‫ﺍﳌﻠﻮﻙ ﻭﺍﻷﻣﻢ ﻭﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻢ‪ " :‬ﻣَﻦ ﺍﻋﺘﺮﻑ ﰊ ﻗـﺪﺍﻡ ﺍﻟﻨـﺎﺱ‬
‫ﺍﻋﺘﺮﻓﺖ ﺃﻧﻪ ﺑﻪ ﻗﺪﺍﻡ ﺃﰊ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﻮﺍﺕ " ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻫﻢ ﻫﻜﺬﺍ ﻳﺸﻬﺪ ﳍﻢ‬
‫ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﻋﻨﺪ ﺍﻟﻠﱠﻪ ﺃﺑﻴﻪ‪ .‬ﻓﻼ ﳚﺐ ﺃﻥ ﺗﺴﺘﺤﻮﺍ ﻣﻦ ﺍﳌﹸﻀﻲ ﺇﻟﻴﻬﻢ ﰲ ﺍﻟﺴـﺠﻮﻥ ﺑـﻞ ﺇﺫﺍ‬
‫ﺐ ﻟﻜﻢ ﺷﻬﺎﺩﺓ ‪ ...‬ﻭﺃﻣﱠﺎ ﺍﻟﺸﻬﺎﺩﺓ ﻓﺤﺼﻠﺖ ﻷﻭﻟﺌﻚ ﻣﻦ ﺃﺟـﻞ ﺃﻭﺟـﺎﻉ‬ ‫ﺴ َ‬‫ﻓﻌﻠﺘﻢ ﻫﺬﺍ ﺣُ ِ‬
‫ﺍﻟﻌﻘﻮﺑﺎﺕ ﺑﺎﻟﱡﺘﻬﻢ‪ .‬ﻭﺃﻣﱠﺎ ﺃﻧﺘﻢ ﻓﻸﺟﻞ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺸﺮﻳﺮﺓ ﻛﻤﺎ ﻗﺪ ﺷﺎﺭﻛﺘﻤﻮﻫﻢ ﰲ ﺃﺣـﻮﺍﳍﻢ‪.‬‬
‫ﱄ ﻳﺎ ﻣﺒﺎﺭﻛﻲ ﺃﰊ‪ ،‬ﺭِﺛﻮﺍ ﺍﳌﹸﻠﻚ ﺍ ﹸﳌﻌَﺪ ﻟﻜﻢ ﻣﻦ ﻗﺒﻞ‬
‫ﻳﻘﻮﻝ ﺍﻟﺮﺏ ﻟﻠﺬﻳﻦ ﻳﻔﻌﻠﻮﻥ ﻫﺬﺍ‪ " :‬ﺗﻌﺎﻟﻮﺍ ﺇ ﱠ‬
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‫ﺖ ﻓﺄﻃﻌﻤﺘﻤﻮﱐ‪ .‬ﻭﻋﻄﺸﺖ ﻓﺴﻘﻴﺘﻤﻮﱐ‪ .‬ﻭﻛﻨﺖ ﻏﺮﻳﺒﹰﺎ ﻓـﺂﻭﻳﺘﻤﻮﱐ ‪...‬‬ ‫ﺇﻧﺸﺎﺀ ﺍﻟﻌﺎﱂ‪ .‬ﺟﻌ ُ‬
‫ﻭﻋﺮﻳﺎﻧﹰﺎ ﻓﻜﺴﻴﺘﻤﻮﱐ‪ .‬ﻭﻣﺮﻳﻀﹰﺎ ﻓﻌﺪﲤﻮﱐ‪ .‬ﻭﳏﺒﻮﺳﹰﺎ ﻓﺎﻓﺘﻘﺪﲤﻮﱐ ‪ ....‬ﻓﻴﺠﻴﺒﻪ ﺍﻷﺑﺮﺍﺭ ﻗﺎﺋﻠﲔ‪:‬‬
‫ﻳﺎ ﺭﺑﻨﺎ‪ ،‬ﻣﱴ ﺭﺃﻳﻨﺎﻙ ﺟﺎﺋﻌﹰﺎ ﻓﺄﻃﻌﻤﻨﺎﻙ‪ ،‬ﺃﻭ ﻋﻄﺸﺎﻧﹰﺎ ﻓﺴﻘﻴﻨﺎﻙ‪ ،‬ﺃﻭ ﻋﺮﻳﺎﻧﹰﺎ ﻓﻜﺴﻮﻧﺎﻙ‪ ،‬ﺃﻭ ﻏﺮﻳﺒﹰﺎ‬
‫ﻼ‪ :‬ﺍﳊﻖ ﺃﻗﻮﻝ ﻟﻜﻢ‪ :‬ﺇ ﱠﻥ ﲨﻴﻊ‬ ‫ﻓﺂﻭﻳﻨﺎﻙ‪ .‬ﺃﻭ ﻣﺮﻳﻀﹰﺎ ﺃﻭ ﳏﺒﻮﺳﹰﺎ ﻓﻌﺪﻧﺎﻙ؟‪ .‬ﻓﻴﺠﻴﺒﻬﻢ ﺍﻟﺮﺏ ﻗﺎﺋ ﹰ‬
‫ﻣﺎ ﻓﻌﻠﺘﻢ ﻬﺑﺆﻻﺀ ﺇﺧﻮﰐ ﺍﻷﺻﺎﻏﺮ ﻓﱯ ﻓﻌﻠﺘﻢ‪ .‬ﻓﻴﻤﻀﻲ ﻫﺆﻻﺀ ﺇﱃ ﺣﻴﺎﺓ ﺃﺑﺪﻳﺔ "‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻭﺍﺣﺪ ﻳﻘﻮﻝ ﻋﻦ ﻧﻔﺴﻪ‪ :‬ﺃﻧﺎ ﺃﺥ ﻧﺼﺮﺍﱐ ﻓﻴﻀﻠﻪ ﺍﻟﻌـﺪﻭ ﺍﻟﺸـﺮﻳﺮ‪.‬‬
‫ﺣﱴ ﻳﺼﻨﻊ ﺷ ﱠﺮﹰﺍ ﻳﻮّﺑﺦ ﻭﳛﻜﻢ ﻋﻠﻴﻪ ﺑﺎﳌﻮﺕ ﻛﻘﺎﺗﻞ ﺃﻭ ﻓﺎﺳﻖ‪ .‬ﺍﻓﺘﺮﻗﻮﺍ ﻣﻨﻪ ﻭﻻ ﻳﻜﻦ ﻭﺍﺣـﺪ‬
‫ﻣﻨﻜﻢ ﻣﺸﺎﺭﻛﹰﺎ ﻟﺸ ﱢﺮ ِﻩ ﺍﻟﺒﻴﱢﻦ‪ .‬ﻟﺌﻼ ﻳﻨﺎﻟﻜﻢ ﺃﻧﺘﻢ ﺃﻳﻀﹰﺎ ﺑﺘﺠﺪﻳﻒ‪ .‬ﻭﻳُﻘﺎﻝ ﺇﻥ ﲨﻴﻊ ﺍﻟﻨﺼـﺎﺭﻯ‬
‫ﻳﻔﺮﺣﻮﻥ ﺑﺎﻷﻓﻌﺎﻝ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﻨﺎﻣﻮﺱ‪ .‬ﻓﻸﺟﻞ ﻫﺬﺍ ﺗﺒﺎﻋﺪﻭﺍ ﻋﻦ ﺍﻟﺬﻳﻦ ﻫﻢ ﻫﻜﺬﺍ ﻭﺍﻓﺘﺮﻗـﻮﺍ‬
‫ﻋﻨﻬﻢ‪...‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﺃﻣﱠﺎ ﺍﻟﺬﻳﻦ ُﺳﺪﺕ ﺃﻓﻮﺍﻫﻢ ﰲ ﺍﻟﺴﺠﻮﻥ ﻷﺟﻞ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ‬
‫ﺠﻮﺍ ﺃﺟﺴﺎﺩﻫﻢ ﻣـﻦ ﺃﻳـﺪﻱ‬ ‫ﻭﺳﻠﻤﻮﺍ ﻟﻠﻤﻮﺕ ﻭﺍﻟﻮﺛﺎﻕ ﺃﻭ ﺍﻟﻨﻔﻲ‪ .‬ﻓﺒﺎﺩﺭﻭﺍ ﺃﻥ ﺗﻌﻴﻨﻮﻫﻢ‪ .‬ﻭﺗﻨ ﱡ‬
‫ﺍﳌﺨﺎﻟﻔﲔ ﻟﻠﻨﺎﻣﻮﺱ ‪...‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﺇﺫﺍ ﻧﺎﻝ ﻭﺍﺣﺪ ِﻣﻤﱠﻦ ﻳﻌﻴﻨﻬﻢ ﻋﻘﻮﺑﺔ ﻓﻬﻮ ﻣﻐﺒﻮﻁ‪ .‬ﻷﻧـﻪ ﺻـﺎﺭ ﻣﺸـﺎﺭﻛﹰﺎ‬
‫ﻟﻠﺸﻬﺪﺍﺀ‪ .‬ﻭﻣُﺘﺸﺒﱢﻬﹰﺎ ﺑﺎﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﰲ ﺁﻻﻣﻪ ‪...‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﳓﻦ ﺃﻳﻀﹰﺎ ﻧﺎﻟﻨﺎ ﺿﺮﺏ ﻛﺜﲑ ﻣﻦ ﺟﻬﺔ ﻗﻴﺎﻓـﺎ‪ .‬ﻭﺍﻟﻜﺴـﻨﺪﺭﻭﺱ ﻭﺍﻟﻜﻬﻨـﺔ‬
‫ﻭﺣﻨﱠﺎﻥ ﻭﻛﻨﺎ ﳔﺮﺝ ﻣﻦ ﻗﺪﺍﻣﻬﻢ ﻣﺴﺮﻭﺭﻳﻦ‪ .‬ﺇﺫ ﺍﺳﺘﺤﻘﻴﻨﺎ ﺃﻥ ﻧﺘﺄﻟﱠﻢ ﻣﻦ ﺃﺟﻞ ﺍﻟﺴﻴﺪ ﺍﳌﺴـﻴﺢ‬
‫ﻣُﺨﻠﱢﺼﻨﺎ‪ .‬ﻓﺎﻓﺮﺣﻮﺍ ﺃﻧﺘﻢ ﺃﻳﻀﹰﺎ ﺇﺫﺍ ﺗﺄﻟﱠﻤﺘﻢ ﻫﺬﻛﺎ‪ ،‬ﻓـﺈﻧﻜﻢ ﺗﻜﻮﻧـﻮﻥ ﻣﻐﺒـﻮﻃﲔ ﰲ ﻳـﻮﻡ‬
‫ﺍﻟﺪﻳﻨﻮﻧﺔ‪...‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﻭﺍﳌﻀﻄﻬﺪﻭﻥ ﻷﺟﻞ ﺍﻷﻣﺎﻧﺔ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻬﺮﺑﻮﻥ ﻣﻦ ﻣﺪﻳﻨﺔ ﺇﱃ ﻣﺪﻳﻨﺔ‪ .‬ﻷﺟﻞ‬
‫ﻭﺻﻴﺔ ﺍﻟﺮﺏ ﺍﻗﺒﻠﻮﻫﻢ ﻭﺃﺭﳛﻮﻫﻢ ﻭﺃﻛﺮﻣﻮﻫﻢ ﻣﺜﻞ ﺍﻟﺸﻬﺪﺍﺀ‪ .‬ﺍﻓﺮﺣـﻮﺍ ﺇﺫﺍ ﺷـﺎﺭﻛﺘﻤﻮﻫﻢ ﰲ‬
‫ﺍﺿﻄﻬﺎﺩﻫﻢ‪ .‬ﻭﺍﻋﻠﻤﻮﺍ ﺃﻧﻜﻢ ﻗﺪ ﺃﻋﻄﻴﺘﻢ ﺍﻟﻄﻮﰉ ﻣﻦ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﻷﻧﻪ ﻗﺎﻝ‪ " :‬ﻃﻮﺑﺎﻛﻢ ﺇﺫﺍ‬
‫ﺍﺿﻄﻬﺪﻭﻛﻢ ﻭﻋﲑﻭﻛﻢ‪ .‬ﻭﻗﺎﻟﻮﺍ ﻋﻨﻜﻢ ﻛﻞ ﻛﻠﻤﺔ ﺷﺮﻳﺮﺓ ﻛﺎﺫﺑﲔ ﻷﺟﻠﻲ‪ .‬ﺍﻓﺮﺣﻮﺍ ﻭﻬﺗﻠﱠﻠـﻮﺍ‬
‫ﻓﺈﻥ ﺃﺟﺮﻛﻢ ﻋﻈﻴﻢ ﰲ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﻓﻬﻜﺬﺍ ﻃﺮﺩﻭﺍ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻦ ﻗﺒﻠﻜﻢ‪ .‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻗﺪ ﻃﺮﺩﻭﱐ‬
‫ﻓﻴﻄﺮﺩﻭﻧﻜﻢ‪ .‬ﻭﺇﺫﺍ ﻃﺮﺩﻭﻛﻢ ﻣﻦ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﻓﺎﻫﺮﺑﻮﺍ ﺇﱃ ﻣﺪﻳﻨﺔ ﺃﺧﺮﻯ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺳـﻴﻠﺤﻘﻜﻢ‬
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‫ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺃﺣﺰﺍﻥ‪ .‬ﻭﻳﺪﺧﻠﻮﻧﻜﻢ ﺇﱃ ﺍﺠﻤﻟﺎﻣﻊ‪ .‬ﻭﻳُﻘﺪﱢﻣﻮﻧﻜﻢ ﺇﱃ ﻣﻠﻮﻙ ﻭﺭﺅﺳـﺎﺀ ﻷﺟﻠـﻲ‬
‫ﺷﻬﺎﺩﺓ ﻟﻜﻢ‪ .‬ﻭﻣَﻦ ﻳﺼﱪ ﺇﱃ ﺍﻻﻧﻘﻀﺎﺀ ﻓﻬﺬﺍ ﻳَﺨﻠﹸﺺ "‪.‬‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﺍﻟﺬﻱ ﺍﺿﻄﻬﺪ ﻷﺟﻞ ﺍﻷﻣﺎﻧﺔ‪ .‬ﻭﺻﺎﺭ ﻷﺟﻠﻬﺎ ﺷﻬﻴﺪﹰﺍ‪ .‬ﻫﺬﺍ ﺣﻘﹰﺎ ﻫﻮ ﺭﺟُـﻞ‬
‫ﺍﻟﻠﱠﻪ ﺍﳌﻘﺪﻡ‪ .‬ﻭﺃﻣﱠﺎ ﺍﻟﺬﻱ ﺟﺤﺪﻩ‪ .‬ﻭﻗﺎﻝ ﺇﻧﻪ ﻟﻴﺲ ﻫﻮ ﻟﻠﻤﺴﻴﺢ ﺣﱴ ﻻ ﻳﺒﻐﻀﻪ ﺍﻟﻨـﺎﺱ‪ .‬ﻓﻘـﺪ‬
‫ﺐ ﻧﻔﺴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻧﺴﻤﺘﻪ ﺑﻴﺪﻩ ﻓﻬﺬﺍ ﻳﺎﺋﺲ ﻏﲑ ﻣﺮﺣﻮﻡ ﻳﻬﺰﺃ ﺑﻪ ﻛﺸـﺮﻳﺮ‪.‬‬ ‫ﺃﺣ ﱠ‬
‫ﻼ ﻟﻠﻨﺎﺱ ﻭﻋﺪﻭﹰﺍ ﻟﻠﱠﻪ‪ .‬ﻭﺃﺣﺐ ﻧﺼﻴﺒﹰﺎ ﻣﻊ ﺍﳌﻼﻋﲔ ﻻ ﻣﻊ ﺍﻟﻘﺪﻳﺴﲔ‪.‬‬ ‫ﻷﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﺧﻠﻴ ﹰ‬
‫ﺐ ﺍﻟﻨﺎﺭ ﺍﻷﺑﺪﻳﺔ ﺍﳌﹸﻌﺪﱠﺓ ﻟﻠﺸﻴﺎﻃﲔ ﻭﺃﺟﻨﺎﺩﻫﻢ ‪..‬‬
‫ﻭﻋﻮﺿﹰﺎ ﻋﻦ ﻣﻠﻜﻮﺕ ﺍﳌﺒﺎﺭﻛﲔ ﺃﺣ ﱠ‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﻭﻷﺟﻞ ﻫﺬﺍ ﻗﺎﻝ ﺍﻟﺮﺏ‪ " :‬ﻭﻣَﻦ ﺟﺤﺪﱐ ﻗﺪﺍﻡ ﺍﻟﻨﺎﺱ ﻭﻏﻴﱠﺮ ﺍﲰﻲ ﺃﻧـﺎ ﺃﻳﻀـﹰﺎ‬
‫ﺃﺟﺤﺪﻩ ﻭﺃﻏﲑﻩ ﻗﺪﺍﻡ ﺃﰊ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﻮﺍﺕ "‪ .‬ﻭﻗﺎﻝ ﻟﻨﺎ ﳓﻦ ﺗﻼﻣﻴﺬﻩ‪ " :‬ﻣَﻦ ﺃﺣﺐ ﺍﺑﻨـﹰﺎ‬
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‫ﺃﻭ ﺍﺑﻨﺔ ﺃﻛﺜﺮ ﻣﲏ ﻓﻼ ﻳﺴﺘﺤﻘﲏ‪ .‬ﻭﻣَﻦ ﻻ ﳛﻤﻞ ﺻﻠﻴﺒﻪ ﻭﻳﺘﺒﻌﲏ ﻓﻼ ﻳﺴﺘﺤﻘﲏ‪ .‬ﻣـﻦ ﺃﺣـ ﱠ‬
‫ﻧﻔﺴﻪ ﻓﻠﻴﻬﻠﻜﻬﺎ‪ .‬ﻭﻣَﻦ ﺃﻫﻠﻚ ﻧﻔﺴﻪ ﻷﺟﻠﻲ ﳚﺪﻫﺎ‪ .‬ﻷﻧﻪ ﻣﺎﺫﺍ ﻳﻨﺘﻔﻊ ﺍﻹﻧﺴﺎﻥ ﻟﻮ ﺭﺑﺢ ﺍﻟﻌـﺎﱂ‬
‫ﻛﻠﻪ ﻭﺧﺴﺮ ﻧﻔﺴﻪ‪ .‬ﺃﻭ ﻣﺎﺫﺍ ﻳُﻌﻄﻲ ﺍﻹﻧﺴﺎﻥ ﻓﺪﺍ ًﺀ ﻋﻦ ﻧﻔﺴﻪ "‪ .‬ﰒ ﻗﺎﻝ ﺃﻳﻀـﹰﺎ‪ " :‬ﻻ ﲣـﺎﻓﻮﺍ‬
‫ِﻣﻤﱠﻦ ﻳﻘﺘﻞ ﺃﺟﺴﺎﺩﻛﻢ ﻭﻻ ﻗﺪﺭﺓ ﻟﻪ ﻋﻠﻰ ﻗﺘﻞ ﺃﻧﻔﺴﻜﻢ‪ .‬ﺧﺎﻓﻮﺍ ِﻣﻤﱠﻦ ﻳﻘﺪﺭ ﻋﻠﻰ ﻫﻼﻙ ﺍﻟﻨﻔﺲ‬
‫ﻭﺍﳉﺴﺪ ﻣﻌﹰﺎ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ "‪.‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﻛﻞ ﻣَﻦ ُﻳﻌﱢﻠﻢ ﻭﺍﺣﺪﹰﺍ ﺻﻨﻌﺔ ﻓﻬﻮ ﻳُﺠﺎﻫﺪ ﻟﻴﺼﻨﻊ ﻣﺜﻞ ﺍﻟـﺬﻱ ﻋﻠﱠﻤـﻪ ﻭﺇﺫﺍ ﱂ‬
‫ﻳﻘﺪﺭ ﻓﻜﺄﻧﻪ ﱂ ﻳﻈﻬﺮ ﻛﻤﺎﻟﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪ .‬ﻭﳓﻦ ﻓﻠﻨﺎ ﺍﳌﹸﻌﻠﱢﻢ ﺍﻟﺼﺎﱀ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴـﻴﺢ‪.‬‬
‫ﻓﻠﻤﺎﺫﺍ ﻻ ﺗﺼﻨﻊ ﺃﻭﺍﻣﺮﻩ ﻭﺗﻌﺎﻟﻴﻤﻪ‪ .‬ﻷ ﱠﻥ ﺍﻟﺮﺏ ﺭﻓﺾ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺍﺠﻤﻟﺪ ﻭﺍﻟﻐﲎ ﻭﺍﻟﻜﱪﻳﺎﺀ‬
‫ﺍﻟ ﱠﺪﻧِﺴﺔ ﻭﺍﳌﻜﺎﻓﺄﺓ ﻭﺃﻣﻪ ﻭﺇﺧﻮﺗﻪ ﻭﻧﻔﺴﻪ ﺃﻳﻀﺎﹰ‪ ،‬ﻷﺟﻞ ﳏﺒﺘﻪ ﻟﻶﺏ‪ .‬ﻭﳏﺒﺘﻪ ﻟﻨﺎ ﻟﻴﺲ ﻷﻧﻪ ﺻﱪ‬
‫ﻋﻠﻰ ﺍﻟﻀﺮﺏ ﻭﺍﻻﺿﻄﻬﺎﺩ ﻭﺍﻟﺘﻌﻴﲑ ﻭﺍﳍﺰﺀ ﻓﻘﻂ‪ .‬ﺑﻞ ﻗﺒﻮﻟﻪ ﻟﻠﺼﻠﺐ ﻋﻠﻰ ﺧﺸﺒﺔ ﻟﻜﻲ ﳜﻠﺺ‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻮﺛﻨﻴﲔ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻷﻣﺎﻧﺔ‪ .‬ﻫﻮﺫﺍ ﻗﺪ ﺭﻓﺾ ﺍﻟﻜﻞ‪ .‬ﻭﱂ ﻳﺄﻧﻒ ﺃﻥ ﻳﻌﻠﻖ ﻋﻠﻰ ﺻﻠﻴﺐ‪.‬‬
‫ﻭﱂ ﻳ َﺮ ﺃﻥ ﺍﳌﻮﺕ ﻣﺮﺫﻭﻝ‪ .‬ﻓﻠﻤﺎﺫﺍ ﳓﻦ ﻻ ﻧﻨﻈﺮ ﺇﱃ ﺁﻻﻣﻪ ﺍﳌﹸﺨﻠﱢﺼﺔ‪ .‬ﻭﻧﺮﻓﺾ ﺣﻴﺎﺗﻨﺎ ﻷﺟﻠـﻪ‪.‬‬
‫ﻭﻳﻌﻄﻴﻨﺎ ﻫﻮ ﻣﻦ ﻋﻨﺪﻩ ﺍﻟﺼﱪ‪ .‬ﻭﻫﻮ ﻗﺪ ﺍﺣﺘﻤﻞ ﻫﺬﻩ ﺍﻵﻻﻡ ﻷﺟﻠﻨﺎ ﻓﻨﺤﺘﻤـﻞ ﳓـﻦ ﺃﻳﻀـﹰﺎ‬
‫ﻫﺬﻩ ﺍﻵﻻﻡ ﻷﺟﻠﻪ؟ ﻭﻟﻴﺲ ﻫﻮ ﳏﺘﺎﺝ ﺇﻟﻴﻨﺎ‪ .‬ﺑﻞ ﳓﻦ ﺍﶈﺘﺎﺟﲔ ﺇﱃ ﺭﲪﺘﻪ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻄﻠﺒﻪ ﻣﻨـﺎ‬
‫ﻗﻮﺓ ﺍﻹﳝﺎﻥ ﻭﺃﻥ ﺗﻜﻮﻥ ﺇﺭﺍﺩﺗﻨﺎ ﻛﺈﺭﺍﺩﺗﻪ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻜﺘﺎﺏ‪ " :‬ﺇﺫﺍ ﻛﻨﺖ ﺑﺎﺭﹰﺍ ﻓﻤـﺎ ﺍﻟـﺬﻱ‬
‫ﻳﺄﺧﺬﻩ ﻣﻨﱠﺎ‪ .‬ﺃﻭ ﻣﺎ ﺍﻟﺬﻱ ﻳﻨﺎﻟﻪ ﻣﻦ ﺃﻳﺪﻳﻨﺎ‪ .‬ﻧﻔﺎﻗﻚ ﻳﺼﻞ ﺇﱃ ﻣﺜﻠﻚ ﻭﺑﺮّﻙ ﺇﱃ ﺍﺑﻦ ﺍﻹﻧﺴـﺎﻥ‪.‬‬
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‫ﻓﻨﺮﻓﺾ ﺍﻵﻥ ﺃﻫﻠﻨﺎ ﻭﺑﲏ ﺟﻨﺴﻨﺎ‪ .‬ﻭﺃﺻﺪﻗﺎﺀﻧﺎ ﻭﺃﻧﺴﺒﺎﺀﻧﺎ ﻭﺃﻭﻻﺩﻧﺎ ﻭﻗﻨﺎﻳﺎﻧـﺎ‪ .‬ﻭﻛـﻞ ﻣـﺎ ﰲ‬
‫ﺍﻟﻌﺎﱂ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﺣﺪ ﳛﻮﻝ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﻟﺼﻼﺡ‪ .‬ﻭﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧُﺼﻠﱢﻲ ﻟﻜﻲ ﻻ ﻧـﺪﺧﻞ‬
‫ﺍﻟﺘﺠﺎﺭﺏ‪ .‬ﻭﺇﺫﺍ ﳓﻦ ﺍﺻ ﹸﻄﻔﻴﻨﺎ ﻟﻠﺸﻬﺎﺩﺓ‪ .‬ﻓﺒﺜﺒﺎﺕ ﻧﺘﻜﻞ ﻋﻠﻴﻪ‪ .‬ﻭﳓﻦ ﻣﻌﺘﺮﻓﲔ ﺑﺎﻻﺳﻢ ﺍﳉﻠﻴﻞ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺍﺳﻢ ﻣُﺨﻠﱢﺼﻨﺎ‪ .‬ﻭﺇﺫﺍ ﻋﻮﻗﺒﻨﺎ ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻓﻠﻨﻔﺮﺡ ﻷﻧﻨﺎ ﻬﺑﺬﺍ ﻧﻨﺎﻝ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳـﺔ‪.‬‬
‫ﻭﻻ ﻧﺘﻌﺠﱠﺐ ﺇﺫﺍ ﺍﺿﻄﻬﺪﻭﻧﺎ‪ .‬ﻭﻻ ﳓﺐ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﺍﻟﻔﺨﺮ ﺍﻟـﺬﻱ ﻟﻠﻨـﺎﺱ‪.‬‬
‫ﻭﻻ ﻧﻘﺒﻞ ﺍﺠﻤﻟﺪ ﺍﻟﺬﻱ ﻟﻠﺮﺅﺳﺎﺀ‪ .‬ﻣﺜﻞ ﻗﻮﻡ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻳﺘﻌﺠﱠﺒﻮﻥ ﻣﻦ ﺍﻟﺮﺏ‪ .‬ﻷﺟﻞ ﺍﻵﻳﺎﺕ ﺍﻟﱵ‬
‫ﻛﺎﻥ ﻳﺼﻨﻌﻬﺎ‪ .‬ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ ﺑﻪ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﻜﻬﻨﺔ ﻭﺍﻟﺮﺅﺳﺎﺀ‪ .‬ﻷﻬﻧﻢ ﺃﺣﺒﱡﻮﺍ ﳎﺪ ﺍﻟﻨـﺎﺱ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﳎﺪ ﺍﻟﻠﱠﻪ‪ .‬ﻓﻠﻨﻌﺘﺮﻑ ﺑﺎﻻﻋﺘﺮﺍﻑ ﺍﳊﺴﻦ‪ .‬ﻻ ﻟﻨﺨﻠﺺ ﻭﺣﺪﻧﺎ‪ .‬ﺑﻞ ﻭﻧﻘـﻮﻱ ﺍﻟـﺬﻱ‬
‫ﻳُﻌﻤﱠﺪﻭﻥ ﺟﺪﻳﺪﹰﺍ‪ .‬ﻭﻧﺮﺿﻲ ﺍﳌﻮﻋﻮﻇﲔ ﺃﻥ ﻳﺆﻣﻨﻮﺍ‪ .‬ﻭﺇﺫﺍ ﺭﻓﻀﻨﺎ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫـﺬﺍ ﺍﻻﻋﺘـﺮﺍﻑ‪.‬‬
‫ﻭﺟﺤﺪﻧﺎ ﺍﻟﺼﻼﺡ ﻷﺟﻞ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ‪ .‬ﺃﻭ ﺧﻮﻓﹰﺎ ﻣﻦ ﻋﺬﺍﺏ ﻳﺴﲑ ﻓﻠﺴﻨﺎ ﳓﻦ ﻭﺣـﺪﻧﺎ‪.‬‬
‫ﻧﺒﻌﺪ ﻣﻦ ﺍﺠﻤﻟﺪ‪ .‬ﺍﻷﺑﺪﻱ‪ .‬ﺑﻞ ﻭﻧﻜﻮﻥ ﺳﺒﺒﹰﺎ ﳍﻼﻙ ﺁﺧﺮﻳﻦ ‪ ..‬ﺇﺫ ﻳﻈﻨﻮﻥ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﺍﻟﺬﻱ ﻣَﺠﺪ ﻣﻦ ﺟﻬﺘﻨﺎ ﰲ ﺍﳌﺎﺿﻲ‪ .‬ﺇﻧﻨﺎ ﻓﻴﻪ ﻛﻨﺎ ﻣﻀﻠﲔ ﲜﺤﻮﺩﻧﺎ ﺇﻳﱠﺎﻩ‪ .‬ﻓﻸﺟﻞ ﻫﺬﺍ ﻻ ﻧﺴﻠﻢ‬
‫ﺃﻧﻔﺴﻨﺎ ﺇﱃ ﺍﻷﻣﻮﺍﺝ‪ .‬ﻭﻻ ﻧﺒﺪﺃ ﺑﺎﻟﺸﺮﻭﺭ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺮﺏ‪ :‬ﺻﻠﻮﺍ ﻟﺌﻼ ﺗـﺪﺧﻠﻮﺍ ﰲ ﺍﻟﺘﺠـﺎﺭﺏ‪.‬‬
‫ﺃ ﱠﻣﺎ ﺍﻟﺮﻭﺡ ﻓﻤُﺴﺘﻌﺪ ﺃﻣﱠﺎ ﺍﳉﺴﺪ ﻓﻀﻌﻴﻒ‪ .‬ﻭﺇﺫﺍ ﺳﻘﻄﻨﺎ ﻓﻼ ﳔﺎﻑ ﻣﻦ ﺍﻻﻋﺘﺮﺍﻑ ﻷﺟﻞ ﻓﺰﻉ‬
‫ﻳﺴﲑ‪.‬‬
‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﺇﺫﺍ ﺟﺤﺪ ﻭﺍﺣﺪ ﺭﺟﺎﺀﻩ ﺍﻟﺬﻱ ﻫﻮ ﻳﺴﻮﻉ ﺍﺑﻦ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻳﺮﺗﺎﻉ ﻣﻦ ﻫﺬﺍ ﺍﳌﻮﺕ‪.‬‬
‫ﺍﻟﺬﻱ ﻫﻮ ﳌﺪﺓ ﻗﺼﲑﺓ‪ .‬ﻓﺈﻧﻪ ﻛﺎﻟﻌﺒﺪ ﺍﻟﺬﻱ ﺇﺫﺍ ﻭﻗﻊ ﰲ ﻣﺮﺽ ﺷﺪﻳﺪ ﻣﻦ ﺑﻄﻨـﻪ ﺃﻭ ﻛﺒـﺪﻩ‬
‫ﺃﻭ ﺭﺃﺳﻪ ﺃﻭ ﻣﺮﺽ ﻻ ﻳﱪﺃ ﻣﻨﻪ ﺃﻭ ﺩﺍﺀ ﻟﻴﺲ ﻟﻪ ﺷﻔﺎﺀ‪ .‬ﺃﻭ ﻳﺒﻮﺳﺔ ﰲ ﺟﺴـﺪﻩ‪ .‬ﺃﻭ ﻭﺟـﻊ ﰲ‬
‫ﺭﻛﺒﻪ‪ .‬ﻭﻳﺼﲑ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ‪ ...‬ﻭﻳﺒﻘﻰ ﺩﺍﺋﻤﹰﺎ ﰲ ﺍﻟﻈﻠﻤﺔ ﺍﻟﱪﺍﻧﻴﺔ‪ .‬ﺣﻴﺚ ﺍﻟﺒﻜـﺎﺀ‬
‫ﻭﺻﺮﻳﺮ ﺍﻷﺳﻨﺎﻥ ‪...‬‬
‫ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ :‬ﻓﻠﻴﻔﺮﺡ ﺍﻟﺬﻱ ﺍﺳﺘﺤﻖ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻔﺮﺡ ﺍﻟﺮﺏ‪ .‬ﺇﺫ ﻗﺪ ﺣﺼـﻞ ﻋﻠـﻰ‬
‫ﺇﻛﻠﻴﻞ ﻣُﻌ ّﺪ ﻟﻪ‪ .‬ﺃﻭ ﻛﻤﻞ ﺧﺮﻭﺟﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻻﻋﺘﺮﺍﻑ ﺍﳊﹶﺴﻦ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻫﻮ ﻣﻮﻋﻮﻇﹰﺎ‬
‫ﻓﻠﻴﺬﻫﺐ ﻭﻫﻮ ﻏﲑ ﻣﺘﺄﻟﱢﻢ ﺍﻟﻘﻠﺐ ‪ ..‬ﻷ ﱠﻥ ﺍﻷﱂ ﺍﻟﺬﻱ ﺍﺣﺘﻤﻠﻪ ﻣﻦ ﺃﺟﻞ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻫـﻮ‬
‫ﻳﻜﻮﻥ ﻟﻪ ﻣﻌﻤﻮﺩﻳﺔ ﻣُﺼﻄﻔﺎﺓ‪ .‬ﻷﻧﻪ ﳝﻮﺕ ﻣﻊ ﺍﻟﺮﺏ ﳌﺎ ﻧﺎﻟﻪ ﻣﺜﺎﻝ ﻣﻮﺗﻪ ‪ ..‬ﻭﺍﻵﺧﺮ ﺇﺫﺍ ﻣـﺎﺕ‬
‫ﻼ‪ :‬ﻟﻴﻜﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﺴـﺘﻌﺪﹰﺍ ﻣﺜـﻞ‬ ‫ﲟﺜﺎﻝ‪ ،‬ﻓﻠﻴﻔﺮﺡ ﺃﻳﻀﹰﺎ ﻷﻧﻪ ﺗﺸﺒﱠﻪ ﲟُﻌﻠﱢﻤﻪ‪ .‬ﻫﻜﺬﺍ ﺃﻣﺮ ﻗﺎﺋ ﹰ‬
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‫ﻣُﻌﻠﱢﻤﻪ‪َ .‬ﺳﻠﱠﻢ ﻣُﻌﻠﱢﻤﻨﺎ ﻳﺴﻮﻉ ﺭﺑﻨﺎ ﺫﺍﺗﻪ ﻷﺟﻠﻜﻢ‪ .‬ﻭﺻﱪ ﻋﻠﻰ ﺍﻟﺘﺠﺪﻳﻒ‪ .‬ﻭﺍﻟﺘﻌـﻴﲑ ﺑﻘﻠـﺐ‬
‫ﺧـﻼ‬
‫ًّ‬ ‫ﻣﺘﺴﻊ‪ .‬ﻭﺗﻔﻠﻮﺍ ﰲ ﻭﺟﻬﻪ‪ .‬ﻭﻟﻄﻤﻮﻩ ﻭﺁﳌﻮﻩ ﳌﺎ ﺟﻠﺪﻭﻩ ﻭﺭﻓﻌﻮﻩ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻭﺳﻘﻮﻩ‬
‫ﻭﻣﺮﺍﺭﺓ‪ .‬ﺑﻌﺪ ﺃﻥ ﺃﻛﻤﻞ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﻷﺟﻠﻪ ﻗﺎﻝ ﻟﻠﹼﻪ ﺍﻵﺏ‪ " :‬ﰲ ﻳﺪﻳﻚ ﺃﺳـﺘﻮﺩﻉ‬
‫ﺭﻭﺣﻲ "‪ .‬ﻓﻸﺟﻞ ﻫﺬﺍ ﻣَﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺗﻠﻤﻴﺬﹰﺍ ﻓﻠﻴﺘﺒﻌﻪ ﰲ ﺟﻬﺎﺩﻩ‪ .‬ﻭﻟﻴﺘﺸﺒﱠﻪ ﺑﻪ ﰲ ﺻﱪﻩ‬
‫ﻣﺆﻣﻨﹰﺎ ﺑﺄﻧﻪ ﻟﻮ ﺃﻟﻘﺎﻩ ﺍﻟﺒﺸﺮﻳﻮﻥ ﰲ ﺍﻟﻨﺎﺭ ﻟﻦ ﻳﻨﺎﻟﻪ ﺳﻮ ٌﺀ‪ .‬ﻛﻤﺜﻞ ﺍﻟﺜﻼﺛﺔ ﻓﺘﻴﺔ‪ .‬ﰒ ﺇﻧﻪ ﺇﺫﺍ ﺍﺣﺘﻤـﻞ‬
‫ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻵﻻﻡ ﻳﻨﺎﻝ ﺃﺟﺮﻩ ‪...‬‬
‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﻭﻟﻴﺆﻣﻦ ﺑﺎﻟﻮﺍﺣﺪ ﻭﺣﺪﻩ ﺍﻟﻠﱠﻪ ﺍﻵﺏ ﺍﳊﻘﻴﻘﻲ‪ .‬ﻣﻦ ﺟﻬﺔ ﺍﻟﺴﻴﺪ ﺍﳌﺴـﻴﺢ‬
‫ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ ﺍﻷﻋﻈﻢ ﻣُﺨﻠﱢﺺ ﺃﻧﻔﺴﻨﺎ ﻭﻣُﻌﻄﻲ ﺃﺟﺮﺓ ﻋﻦ ﺍﻵﻻﻡ‪ .‬ﺍﻟﺬﻱ ﻟﻪ ﺍﺠﻤﻟﺪ ﺇﱃ ﺍﻷﺑـﺪ‬
‫ﺃﻣﲔ ‪...‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﻷﻧﻪ ﻫﻮ ﺍﻟﻠﱠﻪ ﺍﻵﺏ ﺿﺎﺑﻂ ﺍﻟﻜﻞ ﺍﻟﺬﻱ ﻳﻘﻴﻤﻨﺎ ﲟُﺨﻠﱢﺼـﻨﺎ ﻳﺴـﻮﻉ‪.‬‬
‫ﻛﻤﻮﺍﻋﻴﺪﻩ ﺍﻟﻐﲑ ﻛﺎﺫﺑﺔ‪ .‬ﻭﻳﻘﻴﻤﻨﺎ ﻣﻊ ﻛﻞ ﻣَﻦ ﺭﻗﺪ ﻣﻨﺬ ﺍﻟﺪﻫﺮ‪ .‬ﻭﳓﻦ ﻬﺑﺬﺍ ﺍﻟﺸﺒﻪ ﺍﻟﺬﻱ ﳓـﻦ‬
‫ﻓﻴﻪ ﺍﻵﻥ ﻭﻻ ﳓﺘﺎﺝ ﺇﱃ ﺷﻲﺀ ﻧﻘﻮﻡ ﺑﻪ ﺇ ﱠﻻ ﺃﻥ ﻧﻘﻮﻡ ﺑﻐﲑ ﻓﺴﺎﺩ‪ .‬ﻭﺇﻥ ﳓﻦ ﻣﺘﻨـﺎ ﰲ ﻟﹸﺠـﺞ‪.‬‬
‫ﻭﺍﻓﺘﺮﺳﺘﻨﺎ ﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﻄﻴﻮﺭ ﻓﺈﻧﻪ ﻳﻘﻴﻤﻨﺎ ﺑﻘﺪﺭﺗﻪ ﺍﻟﻌﺎﻟﻴﺔ ﻷ ﱠﻥ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﺛﺎﺑـﺖ ﺑﻴـﺪ ﺍﻟﻠﱠـﻪ‪.‬‬
‫ﻼ‪ :‬ﺑﺼﱪﻛﻢ ﺗﺮﳛـﻮﻥ ﺃﻧﻔﺴـﻜﻢ‪.‬‬ ‫ﻭﺷﻌﺮﺓ ﻣﻦ ﺭﺅﻭﺳﻜﻢ ﻻ ﺗﻀﻴﻊ ﻭﻷﺟﻞ ﻫﺬﺍ ﻋﻠﱠﻤﻨﺎ ﻗﺎﺋ ﹰ‬
‫ﻭﺍﺠﻤﻟﺪ ﻟﻠﱠﻪ ﺩﺍﺋﻤﹰﺎ ﺃﺑﺪﻳﹰﺎ ﺁﻣﲔ‪.‬‬

‫™ ™ ™ ™ ™‬

‫™ ™ ™‬

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‫ﻷﺟﻞ ﻣﱰﻟﺔ ﺍﻟﺸﻬﺪﺍﺀ‬
‫ﻷﺟﻞ ﺍﻟﺸﻬﺪﺍﺀ ﺇﻧﺎ ﻧﺄﻣﺮﻛﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺟﻠﻴﻠﻴﲔ ﻋﻨﺪﻛﻢ‪ .‬ﺑﻜﻞ ﺟﻼﻟﺔ ﻛﻤﺎ ﺻـﺎﺭﻭﺍ‬
‫ﻋﻨﺪﻧﺎ‪ .‬ﺃﻳﻀﹰﺎ ﺟﻠﻴﻠﻴﲔ‪ .‬ﻣﺜﻞ ﺍﻟﻄﻮﺑﺎﻭﻱ ﻳﻌﻘﻮﺏ ﺃﺳﻘﻒ ﺃﻭﺭﺷﻠﻴﻢ‪ .‬ﻭﺍﻟﻘـﺪﻳﺲ ﺍﺳـﻄﻔﺎﻧﻮﺱ‬
‫ﺷﺮﻳﻜﻨﺎ‪ .‬ﻫﺬﺍﻥ ﻣﻐﺒﻮﻃﺎﻥ ﻣﻦ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻳُﺠﻼ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﳘﺎ ﻃﺎﻫﺮﺍﻥ ﻣـﻦ ﻛـﻞ ﺧﻄﻴـﺔ‪.‬‬
‫ﻭﳘﺎ ﻏﲑ ﻣﻨﺘﻘﻠﲔ ﺇﱃ ﺍﻟﺸﺮ‪ .‬ﻭﻏﲑ ﺣﺎﺋﺪﻳﻦ ﻋﻦ ﺍﳊﺴﻨﺎﺕ‪ .‬ﻭﻓﻀﺎﺋﻠﻬﻤﺎ ﻏﲑ ﻣﺘﺮﻭﻛـﺔ ﻣـﻦ‬
‫ﺍﳌﻴﺎﻣﺮ‪ .‬ﻭﻷﺟﻠﻬﻤﺎ ﻗﺎﻝ ﺩﺍﻭﻭﺩ ﺍﻟﻨﱯ‪ " :‬ﺟﻠﻴﻞ ﻋﻨﺪ ﺍﻟﺮﺏ ﻣﻮﺕ ﻗﺪﻳﺴﻴﻪ "‪ .‬ﻭﺳﻠﻴﻤﺎﻥ ﻳﻘﻮﻝ‪:‬‬
‫ﺇ ﱠﻥ ﺭﺟﺎ ﹰﻻ ﺃﺑﺮﺍﺭﹰﺍ ﺳﲑﻓﻌﻮﻥ‪ .‬ﻭﻳﻘﻮﻝ ﺍﻟﻨﱯ ﻷﺟﻠﻬﻢ‪ :‬ﺇﻥ ﹸﺃﻧﺎﺳﹰﺎ ﻗﺪﻳﺴﲔ ﻧـﺎﻟﻮﺍ ﻫـﺬﺍ ﻛﻠـﻪ‪.‬‬
‫ﻗﻠﻨﺎﻩ ﻷﺟﻞ ﺷﻬﺪﺍﺀ ﺍﳌﺴﻴﺢ ﲝﻖ ﻻ ﻟﻐﲑ ﺍﻟﺸﻬﺪﺍﺀ‪ .‬ﺍﻟﺬﻳﻦ ﻳﻘﻮﻝ ﺍﻟﻜﺘﺎﺏ ﻷﺟﻠﻬﻢ‪ :‬ﺇﻥ ﺍﺳـﻢ‬
‫ﺍﳌﻨﺎﻓﻘﲔ ﻳﻨﻄﻔﺊ‪ .‬ﺷﺎﻫﺪ ﺛﻘﺔ ﻻ ﻳﻜﺬﺏ‪ .‬ﻭﺍﻟﻜﺬﺍﺏ ﳛﺮﻕ ﺍﻟﻐﲑ ﺷـﺎﻫﺪ‪ .‬ﺍﻟـﺬﻱ ﻳﻜﻤـﻞ‬
‫ﺷﻬﺎﺩﺗﻪ ﺑﻼ ﻛﺬﺏ ﻋﻠﻰ ﺍﳊﻖ ﻓﻬﺬﺍ ﻫﻮ ﺷﻬﻴﺪ ﲝﻖ ﻭﳚـﺐ ﺃﻥ ﻳﻘﺒـﻞ ﻷﺟـﻞ ﺻـﱪﻩ‪.‬‬
‫ﻭﺍﺣﺘﻤﺎﻝ ﻣﺎ ﻧﺎﻟﻪ ﻋﻠﻰ ﺍﻟﺼﻼﺡ‪ .‬ﺃﻧﻪ ﺻﺎﺭ ﺃﻣﻴﻨﹰﺎ ﰲ ﺍﻟﻜﻼﻡ ﺑﺎﻫﺮﺍﻕ ﺩﻣﻪ ‪...‬‬

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‫]‪< <áæ†ÃÖ]æ<ĉ^jÖ]<h^fÖ‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻬﻧﺮﺏ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺸﺮﻳﺮﺓ‬
‫ﻭﺍﻟﻜﻼﻡ ﺍﻟﻘﺒﻴﺢ ﻻ ﺳﻴﱠﻤﺎ ﰲ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻜﻨﻴﺴﺔ‬
‫ﻭﻫﻮ ﻓﺼﻞﹲ ﻭﺍﺣﺪ‬
‫ﻧﺸﲑ ﻋﻠﻴﻜﻢ ﻳﺎ ﺇﺧﻮﺗﻨﺎ ﻭﺷﺮﻛﺎﺀﻧﺎ ﺍﻟﻌﺒﻴﺪ‪ .‬ﺃﻥ ﻬﺗﺮﺑﻮﺍ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﻘﺒﻴﺢ‪ .‬ﻭﺍﻟﻜـﻼﻡ‬
‫ﺍﻟﺴﻮﺀ‪ .‬ﻭﺍﻟﻜﻼﻡ ﺍﻟﺴﻤﺞ‪ .‬ﻭﻣﻨﺎﻟﺴﻜﺮ ﻭﺍﻟﺸﺮﻩ‪ .‬ﻭﻛﻼﻡ ﺍﻟﻔﹸﺠﺮ‪ .‬ﻷﻧﻪ ﻻ ﳚﺐ ﻟﻜﻢ ﺑﺎﳉﻤﻠﺔ ﺃﻥ‬
‫ﺗﺘﻜﻠﱠﻤﻮﺍ ﺑﻜﻼﻡ ﻻ ﻳﻔﻴﺪ‪ .‬ﻭﺗﻔﻌﻠﻮﺍ ﻣﺎ ﻻ ﻳﺼﻠﺢ ﻻ ﺳﻴﱠﻤﺎ ﰲ ﺃﻳﺎﻡ ﺍﻵﺣﺎﺩ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﻔﺮﺣﻮﺍ‬
‫ﻓﻴﻬﺎ ﻓﺮﺣﹰﺎ ﺭﻭﺣﺎﻧﻴﹰﺎ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻨﱯ‪ :‬ﺗُﻌﻴﱢﺪﻭﺍ ﻟﻠﺮﺏ ﺑﻔﺰﻉ‪ .‬ﻭﻫﻠﱢﻠﻮﺍ ﺑﺮﻋﺪﺓ‪ .‬ﻭﳚﺐ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﻬﺗﻠﻴﻠﻜﻢ ﲞﻮﻑ ﻭﺭﻋﺪﺓ‪ .‬ﻟﻴﺲ ﻟﻠﻨﺼﺮﺍﱐ ﺍﻷﻣﲔ ﻓﺎﺋﺪﺓ ﰲ ﺃﻥ ﻳﻘﻮﻝ ﺗﺴﺒﺢ ﺍﻷﻣﻢ‪ .‬ﻭﻻ ﻟـﻪ ﺃﻥ‬
‫ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﻷﻭﺛﺎﻥ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺑﺎﻟﺘﺴﺒﻴﺢ ﺍﻟﺬﻱ ﻻ ﳚﺐ‪ .‬ﻓﺈﻥ ﻫﻮ ﻗﺎﳍﺎ ﻓﺈﻧﻪ ﳚـﺬﺏ ﺇﻟﻴـﻪ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﻈﻤﺌﺔ ﻋﻮﺿﹰﺎ ﻋﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪..‬‬

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‫]‪< <áçmønÖ]<h^fÖ‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻻ ﳓﻠﻒ ﺑﺄﲰﺎﺀ ﺍﻷﻭﺛﺎﻥ ﻭﺍﻟﺸﻴﺎﻃﲔ‬
‫ﻭﻻ ﻧﺬﻛﺮﻫﻢ ﺑﺄﲰﺎﺋﻬﻢ ﺑﺄﻓﻮﺍﻫﻨﺎ ﻛﺎﻟﻌﺎﺩﺓ ﺍﻷﻭﱃ‬
‫ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺒﻞ ﺃﻥ ﻧﺆﻣﻦ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﻷﻭﺛﺎﻥ ﺃﻭ ﺫﻛﺮ ﺃﲰﺎﺋﻬﻢ ﺍﻟﻨﺠﺴﺔ‪ .‬ﺍﻟـﱵ ﻬﺗـﺰﺃ ﻬﺑـﺎ ﺃﻓﻮﺍﻫﻨـﺎ‪.‬‬
‫ﺃﻭ ﺍﻟﺴﺠﻮﺩ ﳍﺎ‪ .‬ﺃﻭ ﺍﻟﻔﺰﻉ ﻣﻨﻬﺎ ﻛﺄﻬﻧﺎ ﺍﻷﳍﺔ‪ .‬ﻫﻮ ﻓﻌﻞ ﻣﺮﺫﻭﻝ ﻳﻐﻀـﺐ ﺍﻟﻠﱠـﻪ ﺍﳌﹸﺤﺴـﻦ‪.‬‬
‫ﻷﻬﻧﺎ ﻟﻴﺴﺖ ﺁﳍﺔ ﺑﻞ ﺷﻴﺎﻃﲔ‪ .‬ﻭﻋﻤﻞ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺮﺏ ﰲ ﻣﻮﺿـﻊ ﻷﺟـﻞ ﺑـﲏ‬
‫ﺇﺳﺮﺍﺋﻴﻞ‪ " :‬ﻫﻜﺬﺍ ﺭﻓﻀﻮﱐ ﻭﺣﻠﻔﻮﺍ ﺑﺎﻟﺬﻳﻦ ﻟﻴﺴﻮﺍ ﻫﻢ ﺁﳍﺔ "‪ .‬ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺃﻬﻧـﻢ‬
‫ﺃﻏﺎﺭﻭﱐ ﺑﺎﻟﱵ ﻟﻴﺴﺖ ﺁﳍﺔ‪ .‬ﻭﺃﻏﻀﺒﻮﱐ ﺑﺄﻭﺛﺎﻬﻧﻢ‪ .‬ﻓﻬﺆﻻﺀ ﻫﻢ ﻣﺮﺫﻭﻟﻮﻥ ﰲ ﻛﻞ ﺍﻟﻜﺘﺐ ﻣـﻦ‬
‫ﺍﻟﻠﱠﻪ ﺍﻟﺮﺏ‪ .‬ﱂ ﻳﺆﻣﺮ ﻷﺟﻞ ﺍﻷﻭﺛﺎﻥ ﻭﺣﺪﻫﺎ‪ .‬ﺃﻥ ﻻ ﻧﺬﻛﺮ ﺃﲰﺎﺀﻫﺎ‪ .‬ﺑﻞ ﻭﻭﺿﻊ ﻟﻨﺎ ﻧﺎﻣﻮﺳﻨﺎ‪.‬‬
‫ﻭﻬﻧﺎﻧﺎ ﻓﻴﻪ ﺃﻥ ﻻ ﳓﻠﻒ ﺑﺄﻧﻮﺍﺭ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﻻ ﻧﺘﻌﺒﱠﺪ ﳍﺎ ﻭﻻ ﻧﺴﺠﺪ ﳍـﺎ ﻛﺎﻵﳍـﺔ‪ .‬ﻭﻗـﺎﻝ‪:‬‬
‫ﻻ ﺗﻨﻈﺮﻭﺍ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ ﻓﺘﺴﺠﺪﻭﺍ ﳍﺎ‪ .‬ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﻻ ﲣﺮﺟـﻮﺍ ﺇﱃ‬
‫ﻣﻮﺍﺿﻊ ﺍﻷﻣﻢ‪ .‬ﻭﻻ ﲣﺎﻓﻮﺍ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻓﺈ ﱠﻥ ﺍﻟﻨﺠﻮﻡ ﻭﺍﻷﻧﻮﺍﺭ ﺇﳕﺎ ﺃﹸﻋﻄﻴـﺖ ﻟﺘُـﻨﲑ‬
‫ﻟﻠﻨﺎﺱ‪ .‬ﻻ ﻟﻴﺴﺠﺪﻭﺍ ﳍﺎ‪ .‬ﻭﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻋﺒﺪﻭﺍ ﺍﳋﻠﻴﻘﺔ ﺩﻭﻥ ﺍﳋـﺎﻟﻖ ﻭﻋـﲑﻭﺍ ﺍﻟﺼـﺎﻧﻊ‬
‫ﻼ ﰲ ﺍﻟﱪﻳﺔ‪ .‬ﻭﰲ ﺯﻣﺎﻥ ﺁﺧـﺮ ﺳـﺠﺪﻭﺍ‬ ‫ﻭﺍﻏﺘﺒﻄﻮﺍ ﺑﺎﳋﻠﻴﻘﺔ ﺑﺎﻷﻛﺜﺮ‪ .‬ﻭﰲ ﻭﻗﺖ ﺻﻨﻌﻮﺍ ﻋﺠ ﹰ‬
‫ﻟﺒﻌﻞ ﻓﺎﻏﻮﺭ ﺁﳍﺔ ﻏﺮﻳﺒﺔ‪ .‬ﻭﺳﺠﺪﻭﺍ ﻟﻠﺸﻤﺲ ﻛﻤﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﰲ ﺣﺰﻗﻴﺎﻝ ﺍﻟـﻨﱯ‪ .‬ﻭﺣـﱴ‬
‫ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﻐﲑ ﻧﺎﻃﻘﺔ‪ .‬ﻭﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻬﻧﺎ ﺁﳍﺔ ﻛﻤﺜﻞ ﺍﳌﺼﺮﻳﲔ‪ .‬ﻭﺑﺂﳍﺔ ﺃﺧﺮﻯ ﻣـﻦ ﺫﻫـﺐ‬
‫ﻼ‪:‬‬
‫ﻭﻓﻀﺔ‪ .‬ﻭﻛﻞ ﻫﺆﻻﺀ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ .‬ﻓﻸﺟﻞ ﻫﺬﺍ ﻛﻠﻪ ﻳﺼﺮﺥ ﺍﻟﺮﺏ ﻣﻦ ﻓﻢ ﺍﻟﻨﱯ ﻗﺎﺋ ﹰ‬
‫ﻻ ﻳﻠﻴﻖ ﺑﻜﻢ ﻳﺎ ﺑﻴﺖ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻥ ﺗﺼﻨﻌﻮﺍ ﻫﺬﻩ ﺍﻟﻨﺠﺎﺳﺎﺕ ﺍﻟﱵ ﺻﻨﻌﺘﻤﻮﻫﺎ‪ .‬ﻭﻗـﺪ ﻣـﻸﻭﺍ‬
‫ﺍﻷﺭﺽ ﺇﲦﹰﺎ‪ .‬ﻭﺃﻧﺎ ﺃﺻﻨﻊ ﺑﺮﺟﺰﻱ ﻭﻻ ﺃﺅﺧﺮ ﻏﻀﱯ ﻭﻻ ﺃﺭﺣﻢ‪ .‬ﻳﺼﺮﺧﻮﻥ ﺑﺼﻮﺕ ﻋﻈـﻴﻢ‬
‫ﰲ ﻣﺴﺎﻣﻌﻲ ﻭﻻ ﺃﺳﺘﺠﻴﺐ ﳍﻢ‪ .‬ﺃﺭﺃﻳﺘﻢ ﺃﻳﻬﺎ ﺍﻷﺣﺒﺎﺀ ﻛﻢ ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﺍﻟﱵ ﻗﺎﳍـﺎ ﺍﻟـﺮﺏ‬
‫ﻷﺟﻞ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﺴﺠﺪﻭﻥ ﻟﻠﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‪ .‬ﻭﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺭﺟﻞ ﺍﻟﻠﱠﻪ‬
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‫ﺃﻱ ﺍﻟﻨﺼﺮﺍﱐ ﺍﻟﻜﺎﻣﻞ ﺃﻥ ﻻ ﳛﻠﻒ ﺑﺎﻟﺸـﻤﺲ ﻭﻻ ﺑـﺎﻟﻘﻤﺮ ﻭﻻ ﺑـﺎﻟﻨﺠﻮﻡ ﻭﻻ ﺑﺎﻟﺴـﻤﺎﺀ‬
‫ﻭﻻ ﺑﺎﻷﺭﺽ‪ .‬ﻭﻻ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ ﻻ ﻛﺒﲑﹰﺍ ﻭﻻ ﺻﻐﲑﹰﺍ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻣُﻌﻠﱢﻤﻨﺎ ﻗﺪ ﺃﻣﺮﻧﺎ ﺃﻥ ﻻ ﳓﻠﻒ ﺑﺎﻟﻠﱠﻪ ﺍﻟﻜﺎﺋﻦ‪ .‬ﺑـﻞ ﻳﻜـﻮﻥ ﻛﻼﻣﻨـﺎ‬
‫ﺻﺎﺩﻗﹰﺎ ﺃﻛﺜﺮ ﻣﻦ ﻗﺴﻤﻨﺎ‪ .‬ﻭﺃﻥ ﻻ ﻧﻘﺴﻢ ﺑﺎﻟﺴﻤﺎﺀ‪ .‬ﻷﺟﻞ ﻫﺬﺍ ﺃﻗﺴﻢ ﺍﻟﻮﺛﻨﻴـﻮﻥ ﺍﳌﺨـﺎﻟﻔﻮﻥ‬
‫ﺍﳌﻨﺎﻓﻘﻮﻥ ﻫﻜﺬﺍ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ :‬ﻭﻻ ﲢﻠﻒ ﺑﺄﻭﺭﺷـﻠﻴﻢ ﻭﻻ ﺑﻘﺪﻳﺴـﻲ ﺍﻟﻠﱠـﻪ‪ .‬ﻭﻻ ﺑﺎﳌـﺬﺑﺢ‬
‫ﻭﻻ ﺑﺎﻟﻘﺮﺑﺎﻥ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻭﻻ ﺑﺎﻟﺬﻫﺐ ﺍﳌﹸﻐﺸﱢﻰ ﺍﳍﻴﻜﻞ‪ .‬ﻭﻻ ﺗﻘﺴﻢ ﺑﺮﺃﺳﻚ‪ .‬ﻛﻌﺎﺩﺓ ﺍﻟﻴﻬﻮﺩ‪.‬‬
‫ﻷ ﱠﻥ ﺍﻟﻜﻼﻡ ﻳُﻌﻠﱢﻤﻨﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻡ ﺍﳌﺆﻣﻨﲔ ﻧﻌﻢ ﻧﻌﻢ‪ ،‬ﻭﻻ ﻻ‪ .‬ﻭﻣﺎﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻬﻮ ﻣـﻦ‬
‫ﺍﻟﺸﺮﻳﺮ‪ .‬ﻓﻜﻢ ﺑﺎﻷﻛﺜﺮ ﻳﻜﻮﻥ ﻣﻄﺮﻭﺩﹰﺍ ﺇﱃ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺍﻟﺬﻱ ﻳﻘﺴﻢ ﺑﺎﻷﲰﺎﺀ ﺍﻟﻜﺎﺫﺑـﺔ ﻭﻳﻜـﺮﻡ‬
‫ﺍﻟﺬﻳﻦ ﻳﺴﻤﻮﻬﻧﻢ ﺁﳍﺔ ﻋﻮﺿﹰﺎ ﻋﻦ ﺍﳊﻖ‪ .‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺃﺳﻠﻤﻬﻢ ﺍﻟﻠﱠﻪ ﺇﱃ ﻗﺴﺎﻭﺓ ﺍﻟﻘﻠﺐ ﻷﺟـﻞ‬
‫ﺷﺮﱠﻫﻢ ﻟﻴﻔﻌﻠﻮﺍ ﻣﺎ ﻻ ﳚﺐ‪.‬‬

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‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﻋﻠﻴﻨﺎ ﳓﻦ ﻣﻌﺸﺮ ﺍﻟﻨﺼﺎﺭﻯ‬
‫ﺃﻥ ﻧﺴﺘﻘﺼﻲ ﻷﺟﻞ ﻳﻮﻡ ﺍﻟﻔﺼﺢ ﻭﺃﻥ ﻻ ﻧﺼﻨﻌﻪ ﰲ ﻏﲑ‬
‫ﺍﻷﺳﺒﻮﻉ ﺍﻟﺬﻱ ﻳﺘﻔﻖ ﻓﻴﻪ ﻣﻊ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻣﻦ ﺍﳍﻼﻝ‬
‫ﻭﻫﻮ ﻫﻼﻝ ﺷﻬﺮ ﻧﻴﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺑﺎﻟﻘﺒﻄﻲ ﺑﺮﻣﻬﺎﺕ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺍﺛﲎ ﻋﺸﺮ ﻗﺴﻤﺎً‬
‫ﺃﻭ ﹰﻻ‪ :‬ﳚﺐ ﻋﻠﻴﻜﻢ ﻳﺎ ﺇﺧﻮﺗﻨﺎ ﺍﻟﺬﻳﻦ ﺍﺷﺘﺮﻳﺘﻢ ﺍﻟﺬﻳﻦ ﺍ ْﺷُﺘﺮِﻳُﺘ ْﻢ ﺑﺎﻟﺪﻡ ﺍﻟﻜﺮﱘ‪ .‬ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺩﻡ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺃﻥ ﺗﻌﻤﻠﻮﺍ ﻳﻮﻡ ﺍﻟﻔﺼﺢ ﺑﻜﻞ ﺍﺳﺘﻘﺼﺎﺀ‪ .‬ﻭﺍﻫﺘﻤﺎﻡ ﻋﻈﻴﻢ ﻣﻦ ﺑﻌـﺪ ﻃﻌـﺎﻡ‬
‫ﺍﻟﻔﻄﲑ‪ .‬ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﺯﻣﺎﻥ ﺍﻻﻋﺘﺪﺍﻝ‪ .‬ﻭﺍﻟﺬﻱ ﻫﻮ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ ﻣـﻦ ﺑﺮﻣﻬـﺎﺕ‪.‬‬
‫ﻭﺃﻥ ﻻ ﻳﻌﻤﻞ ﻫﺬﺍ ﺍﻟﻌﻴﺪ ﺍﻟﺬﻱ ﻫﻮ ﺗﺬﻛﺎﺭ ﻵﻻﻡ ﺍﻟﻮﺍﺣﺪ ﻻ ﺩﻓﻌﺘﲔ ﰲ ﺍﻟﺴـﻨﺔ ﺑـﻞ ﺩﻓﻌـﺔ‬
‫ﻭﺍﺣﺪﺓ‪ .‬ﻳﻌﻤﻞ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﻣﺎﺕ ﻋﻨﺎ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ‪ ...‬ﻭﲢﻔﻈﻮﺍ ﺃﻥ ﻻ ُﺗﻌﱢﻴﺪﻭﺍ ﻣﻊ ﺍﻟﻴﻬﻮﺩ‪.‬‬
‫ﻷﻧﻪ ﻟﻴﺲ ﻟﻜﻢ ﺍﻵﻥ ﻣﻌﻬﻢ ﺷﺮﻛﺔ‪ .‬ﻷﻬﻧﻢ ﺿﻠﻮﺍ ﻭﻏﻠﻄﻮﺍ ﻭﺯﻟﻮﺍ‪ .‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻇﻨـﻮﺍ ﺃﻬﻧـﻢ‬
‫ﻛﺎﻣﻠﻮﻥ‪ .‬ﻓﺼﺎﺭﻭﺍ ﺿﺎﻟﲔ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ .‬ﻭﻳﻔﺮﻗﻮﻥ ﺍﳊﻖ‪...‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺃﻣﱠﺎ ﺃﻧﺘﻢ ﻓﺘﺤﻔﻈﻮﺍ ﺑﺎﺳﺘﻘﺼﺎﺀ ﻣﻦ ﻋﻴﺪ ﺍﻟﻴﻬﻮﺩ ﺍﻟـﺬﻱ ﻓﻴـﻪ ﻃﻌـﺎﻡ ﺍﻟﻔﻄـﲑ‬
‫ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﺯﻣﺎﻥ ﺍﻟﺮﺑﻴﻊ‪ .‬ﺍﻟﺬﻱ ﻫﻮ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ ﻣﻦ ﺑﺮﻣﻬـﺎﺕ‪ .‬ﻫـﺬﺍ ﺍﻟـﺬﻱ‬
‫ﳛﻔﻆ ﺇﱃ ﻭﺍﺣﺪ ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﹰﺎ ﻣﻦ ﺍﳍﻼﻝ‪ .‬ﺣﱴ ﻻ ﻳﻜﻮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸـﺮ ﻣـﻦ ﺍﳍـﻼﻝ ﰲ‬
‫ﺃﺳﺒﻮﻉ ﺁﺧﺮ ﻏﲑ ﺍﻷﺳﺒﻮﻉ ﺍﻟﺬﻱ ﻳﻌﻤﻠﻮﻥ ﻓﻴﻪ ﺍﻟﻔﺼﺢ‪ .‬ﻓﺘﺼﻨﻌﻮﺍ ﺍﻟﻔﺼﺢ ﺩﻓﻌﺘﲔ ﰲ ﺍﻟﺴـﻨﺔ‬
‫ﺑﻘﻠﺔ ﺍﳌﻌﺮﻓﺔ ‪ ...‬ﰒ ﺃﻥ ﻋﻴﺪ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺬﻱ ﻟﺮﺑﻨﺎ ﻭ ُﻣﺨﱢﻠﺼﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻻ ﻳﻜـﻮﻥ ﺇ ﱠﻻ ﰲ‬
‫ﻳﻮﻡ ﺍﻷﺣﺪ ﻻ ﻏﲑﻩ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﺗﺼﻮﻣﻮﻥ ﰲ ﺃﻳﺎﻡ ﺍﻟﻔﺼﺢ‪ .‬ﻭﺍﺑﺪﺃﻭﺍ ﻣﻦ ﻳـﻮﻡ ﺍﻻﺛـﻨﲔ ﺇﱃ ﻳـﻮﻡ ﺍﳉﻤﻌـﺔ‬
‫ﻭﺍﻟﺴﺒﺖ‪ .‬ﻭﻫﻰ ﺳﺘﺔ ﺃﻳﺎﻡ ﻭﺗﻨﺎﻟﻮﻥ ﻓﻴﻬﺎ ﺍﳋﺒﺰ ﻭﺍﳌﻠﺢ ﻭﺍﳌﺎﺀ ﻓﻘﻂ‪ .‬ﻓﺄﻣﱠـﺎ ﺍﳋﻤـﺮ ﻭﺍﻟﻠﺤـﻢ‬
‫ﻓﺎﻧﺘﻬﻮﺍ ﻋﻨﻬﻤﺎ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ .‬ﻷﻬﻧﺎ ﺃﻳﺎﻡ ﺣﺰﻥ ﻭﻟﻴﺴﺖ ﺃﻋﻴﺎﺩﹰﺍ‪ .‬ﻭﺃﻣﱠﺎ ﻳﻮﻣﺎ ﺍﳉﻤﻌﺔ ﻭﺍﻟﺴـﺒﺖ‬
‫ﻓﺼﻮﻣﻬﻤﺎ ﺍﻻﺛﻨﲔ ﻣﻌﹰﺎ ِﻟﻤَﻦ ﻳﻘﺪﺭ ﺃﻥ ﻻ ﻳﺬﻭﻕ ﻓﻴﻬﻤﺎ ﺷﻴﺌﹰﺎ ﺇﱃ ﻭﻗﺖ ﺻﻴﺎﺡ ﺍﻟﺪﻳﻚ ﺑﺎﻟﻠﻴـﻞ‪.‬‬
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‫ﻭﺇﺫﺍ ﱂ ﻳﻘﺪﺭ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺼﻮﻡ ﺍﻟﻴﻮﻣﲔ ﻣﻌﹰﺎ‪ .‬ﻓﻠﻴﺤﻔﻆ ﺻﻮﻡ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ .‬ﻳﻘﻮﻝ ﺍﻟـﺮﺏ ﰲ‬
‫ﻣﻮﺿﻊ ﻋﻦ ﻧﻔﺴﻪ ﺇﺫﺍ ﺃﺧﺬ ﺍﳋﱳ ﻣﻨﻬﻢ‪ .‬ﻓﺤﻴﻨﺌﺬ ﻳﺼﻮﻣﻮﻥ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ‪ .‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻷﻳـﺎﻡ‬
‫ﺍﳌﺬﻛﻮﺭﺓ ﺃﺧﺬﻩ ﻣﻨﺎ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﻻ ﺧﻼﺹ ﳍﻢ‪ .‬ﻭﻋﻠﻘﻮﻩ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻭﻋـﺪﻭﻩ ﻣـﻊ‬
‫ﺍﺠﻤﻟﺮﻣﲔ ﻓﻸﺟﻞ ﻫﺬﺍ ﻧﻌﻠﻤﻜﻢ ﺃﻧﺘﻢ ﺃﻥ ﺗﺼﻮﻣﻮﺍ ﻓﻴﻬﺎ ﺇﱃ ﺍﻟﻠﻴﻞ‪ .‬ﻛﻤﺎ ﻓﻌﻠﻨﺎ ﳓﻦ ﳌﺎ ﺃﺧﺬﻭﻩ ﻣﻨﺎ‬
‫ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻗﺒﻞ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ .‬ﻓﻠﻴﺄﻛﻞ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺘﺎﺳﻌﺔ ﺃﻭ ﺑﺎﻟﻠﻴﻞ‪ .‬ﺃﻭ ﻛﺤﺴﺐ‬
‫ﻗﻮﺗﻪ‪ .‬ﻭﻳﻜﻮﻥ ﺻﻮﻣﻜﻢ ﰲ ﺛﺎﱐ ﺃﻳﺎﻡ ﺍﻷﺳﺒﻮﻉ‪ .‬ﻭﺗﻔﻄﺮﻭﻥ ﻭﻗﺖ ﺻﻴﺎﺡ ﺍﻟﺪﻳﻚ ﺑﺎﻛﺮﹰﺍ ﺍﻟﺬﻱ‬
‫ﻫﻮ ﺃﻭﻝ ﺍﻟﺴﺒﻮﺕ‪ .‬ﺍﻟﺬﻱ ﻫﻮ ﻳﻮﻡ ﺍﻷﺣﺪ‪ .‬ﻭﺗﻜﻮﻧﻮﻥ ﺳﺎﻫﺮﻳﻦ ﺍﻟﻠﻴﻞ ﺇﱃ ﻭﻗﺖ ﺻﻴﺎﺡ ﺍﻟﺪﻳﻚ‪.‬‬
‫ﻭﺃﻧﺘﻢ ﳎﺘﻤﻌﻮﻥ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﺻﻠﱡﻮﺍ ﻭﺗﻀﺮﻋﻮﺍ ﺑﺴﻬﺮ‪ .‬ﻭﺍﻗﺮﺃﻭﺍ ﻣﻦ ﺍﳌﺰﺍﻣﲑ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻨﺎﻣﻮﺱ‬
‫ﺇﱃ ﻭﻗﺖ ﺻﻴﺎﺡ ﺍﻟﺪﻳﻚ ‪...‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﺇﺫﺍ ﻋﻤﺪﰎ ﻣﻮﻋﻮﻇﻴﻜﻢ ﻓﺎﻗﺮﺃﻭﺍ ﺍﻹﳒﻴﻞ ﲞﻮﻑ ﻭﺭﻋﺪﺓ‪ .‬ﻭﻛﻠﻤﻮﺍ ﺍﻟﺸـﻌﺐ‬
‫ﲟﺎ ﻳﺼﻠﺢ ﳋﻼﺻﻬﻢ‪ .‬ﰒ ﺃﺧﺮﺟﻮﺍ ﻣﻦ ﺣﺰﻧﻜﻢ‪ .‬ﻭﺍﺳﺄﻟﻮﺍ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﺮﺟﻊ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﻳﺘـﻮﺏ‬
‫ﻟﻴﻨﺎﻝ ﺭﲪﺔ ﻭﻣﻐﻔﺮﺓ ﻋﻦ ﺍﳌﺨﺎﻟﻔﺔ ﺍﻟﱵ ﺍﺭﺗﻜﺒﻬﺎ ﻷﻥ ﺍﳊﺎﻛﻢ ﺍﻟﻐﺮﻳﺐ ﻏﺴﻞ ﻳﺪﻳـﻪ‪ .‬ﻭﻗـﺎﻝ‪:‬‬
‫ﺃﻧﺎ ﺑﺮﻱﺀ ﻣﻦ ﺩﻡ ﻫﺬﺍ ﺍﻟﺒﺎﺭ‪ ،‬ﻭﺃﻧﺘﻢ ﺃﻋﺮﻑ‪ .‬ﻓﺼﺎﺡ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻗﺎﻝ‪ :‬ﺩﻣﻪ ﻋﻠﻴﻨﺎ ﻭﻋﻠﻰ ﺃﻭﻻﺩﻧﺎ‪.‬‬
‫ﺻِﻠْﺒ ُﻪ! ﺍﺻْـِﻠْﺒﻪُ!‪ .‬ﻓﻠـﻴﺲ‬
‫ﺻِﻠﺐُ َﻣِﻠ ﹶﻜ ﹸﻜﻢْ؟‪ .‬ﺃﺟﺎﺑﻮﺍ ﻗﺎﺋﻠﲔ‪ :‬ﺍ ْ‬
‫ﻭﺃﻳﻀﹰﺎ ﳌﺎ ﻗﺎﻝ ﳍﻢ ﺑﻴﻼﻃﺲ‪ :‬ﹶﺃﹶﺃ ْ‬
‫ﻟﻨﺎ ﻣﻠﻚ ﺇ ﱠﻻ ﻗﻴﺼﺮ‪ .‬ﻭﻛﻞ ﻣَﻦ ﳚﻌﻞ ﻧﻔﺴﻪ ﻣﻠﻜﹰﺎ ﻓﻬﻮ ﺿﺪ ﻟﻘﻴﺼﺮ‪ .‬ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﹰﺎ‪ :‬ﺇﻥ ﺃﻧـﺖ‬
‫ﺧﺎﻟﻔﺖ ﻫﺬﺍ‪ .‬ﻓﻠﺴﺖ ﺃﻧﺖ ﺻﺎﺣﺒﹰﺎ ﻟﻘﻴﺼﺮ‪ .‬ﰒ ﺃﻥ ﺑﻴﻼﻃﺲ ﺍﻟـﻮﺍﱄ ﻭﻫـﲑﻭﺩﺱ ﺍﳌﻠـﻚ‪.‬‬
‫ﺃﻣﺮﺍ ﺃﻥ ﻳُﺼﻠﺐ‪ .‬ﻭﰎ ﺍﻟﻜﻼﻡ ﺍﳌﻜﺘﻮﺏ ﻫﻜﺬﺍ ﳌﺎ ﺻﺮﺧﺖ ﺍﻷﻣﻢ ﻭﺍﻟﺸﻌﻮﺏ ﺗﻠﺖ ﺑﺎﻟﺒﺎﻃـﻞ‪.‬‬
‫ﻗﺎﻡ ﻣﻠﻮﻙ ﺍﻷﺭﺽ ﻭﺍﻟﺮﺅﺳﺎﺀ‪ .‬ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺍﻟﺮﺏ ﻭﻋﻠﻰ ﻣﺴﻴﺤﻪ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ :‬ﺭﻓﻀـﻮﱐ‬
‫ﺃﻧﺎ ﺍﳊﺒﻴﺐ ﻛﻤﻴﺖ ﻣﺮﺫﻭﻝ‪ .‬ﰒ ﺻﻠﺒﻮﻩ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ‪ ...‬ﻭﻗﺎﻡ ﺳﺤﺮﹰﺍ ﻳﻮﻡ ﺍﻷﺣـﺪ‪ .‬ﻭﲤﱠـﺖ‬
‫ﺍﻟﻨﺒﻮﺓ ﺍﳌﻜﺘﻮﺑﺔ‪ " :‬ﻗﻢ ﻳﺎ ﺍﻟﻠﱠﻪ ﻭﺩِﻥ ﺍﻷﺭﺽ‪ .‬ﻓﺈﻧﻚ ﺍﻟﺬﻱ ﺗﺮﺙ ﲨﻴﻊ ﺍﻷﻣـﻢ‪ .‬ﻭﺃﻳﻀـﹰﺎ ﺍﻵﻥ‬
‫ﺃﻗﻮﻡ ﻗﺎﻝ ﺍﻟﻠﱠﻪ ﺃﻛﻮﻥ ﺧﻼﺻﹰﺎ "‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ " :‬ﺃﻧﺖ ﻳﺎﺭﺏ ﺍﺭﲪﲏ ﻭﺃﻗﻤﲏ ﻓﺄﹸﺟـﺎﺯﻳﻬﻢ "‪.‬‬
‫ﻭﻷﺟﻞ ﻫﺬﺍ ﺇﺫ ﻗﺪ ﻗﺎﻡ ﺍﻟﺮﺏ ﺃﺻﻌﺪﻭﺍ ﺃﻧﺘﻢ ﺃﻳﻀﹰﺎ ﻗﺮﺑﺎﻧﻜﻢ ﺍﻟﺬﻱ ﺃﻣﺮﻛﻢ ﺑﻪ ﻋﻠـﻰ ﺃﻳـﺪﻳﻨﺎ‬
‫ﻼ ﻫﺬﺍ ﺇﺻﻨﻌﻮﻩ ﻟﺘﺬﻛﺎﺭﻱ ‪ ...‬ﻭﺣﻠﻮﺍ ﺻﻮﻣﻜﻢ ﻭﺃﻧﺘﻢ ﻣﺴﺮﻭﺭﻳﻦ ﻓﺈﻥ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻗـﺎﻡ‬ ‫ﻗﺎﺋ ﹰ‬
‫ﻣﻦ ﺍﳌﻮﺗﻰ‪ .‬ﻭﻫﻮ ﻋﺮﺑﻮﻥ ﻟﻘﻴﺎﻣﺘﻨﺎ‪ .‬ﻭﻳﻜﻮﻥ ﻫﺬﺍ ﻟﻜﻢ ﻧﺎﻣﻮﺳﹰﺎ ﺃﺑﺪﻳﹰﺎ ﺇﱃ ﺇﻧﻘﻀﺎﺀ ﻫﺬﺍ ﺍﻟـﺪﻫﺮ‪.‬‬
‫ﺇﱃ ﺃﻥ ﻳﺄﰐ ﺍﻟﺮﺏ‪.‬‬
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‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺃﻣﱠﺎ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ ﻓﺈﻥ ﺍﻟﺮﺏ ﻣﻴﺖ ﺇﱃ ﺍﻵﻥ‪ .‬ﻭﺃﻣﱠﺎ ﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ ﻓﺈﻧﻪ ﻗﺪ ﻗﺎﻡ‪.‬‬
‫ﺃﻣﱠﺎ ﺃﻭﻟﺌﻚ ﻓﻸﺟﻞ ﺃﻬﻧﻢ ﻏﲑ ﻣﺆﻣﻨﲔ‪ .‬ﻭﺃﻣﱠﺎ ﻫﺆﻻﺀ ﻓﺄﻭﺻﺎﻫﻢ ﺑﺄﻥ ﺭﺟﺎﺀﻫﻢ ﻟﻪ ﺃﺑـﺪﻱ ﻭﻫـﻮ‬
‫ﺣﻴﺎﺓ ﺑﻼ ﻣﻮﺕ ‪...‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﻭﺑﻌﺪ ﲦﺎﻧﻴﺔ ﺃﻳﺎﻡ ﻓﻠﻴﻜﻦ ﻟﻜﻢ ﻋﻴ ٌﺪ‪ .‬ﻷﻧﻪ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻣﻦ ﺃﻭﺻﺎﱐ ﺍﻟﺮﺏ‬
‫ﺃﻧﺎ ﺗﻮﻣﺎ ﺇﺫ ﱂ ﺃﺅﻣﻦ ﺑﻘﻴﺎﻣﺘﻪ‪ .‬ﻭﺃﺭﺍﱐ ﺁﺛﺎﺭ ﺍﳌﺴﺎﻣﲑ ﻭﺃﺛﺮ ﻃﻌﻨﺔ ﺍﳊﺮﺑﺔ ﰲ ﺟﻨﺒﻪ‪.‬‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﻭﻣﻦ ﺃﻭﻝ ﻳﻮﻡ ﺍﻷﺣﺪ ﺍﻷﻭﻝ‪ .‬ﺍﺣﺼﻮﺍ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﺇﱃ ﺧﺎﻣﺲ ﺍﻟﺴـﺒﻮﺕ‪.‬‬
‫ﰒ ﺍﺻﻨﻌﻮﺍ ﻋﻴﺪ ﺻﻌﻮﺩ ﺍﻟﺮﺏ‪ .‬ﺍﻟﺬﻱ ﻛﻤﻞ ﻓﻴﻪ ﻛﻞ ﺍﻟﺘﺪﺍﺑﲑ‪ .‬ﻭﻛﻞ ﺍﻟﺮﱡﺗﺐ ﻭﺻﻌﺪ ﺇﱃ ﺍﻟﻠﱠـﻪ‬
‫ﺍﻵﺏ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﻭﺟﻠﺲ ﻋﻦ ﳝﲔ ﺍﻟﻘﻮﺓ‪ .‬ﻭﻫﻮ ﻣُﺰﻣﻊ ﺃﻥ ﳚﻌﻞ ﺃﻋﺪﺍﺀﻩ ﲢﺖ ﻣﻮﻃﺊ ﻗﺪﻣﻴﻪ‬
‫ﻭﻳﺄﰐ ﰲ ﺍﻧﻘﻀﺎﺀ ﻫﺬﺍ ﺍﻟﺪﻫﺮ ﺑﻘﻮﺓ ﻭﳎﺪ ﻋﻈﻴﻢ ﻟﻴﺪﻳﻦ ﺍﻷﺣﻴﺎﺀ ﻭﺍﻷﻣﻮﺍﺕ‪ .‬ﻭﻳُﺠـﺎﺯﻱ ﻛـﻞ‬
‫ﻭﺍﺣﺪ ﻛﻨﺤﻮ ﻋﻤﻠﻪ‪.‬‬
‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﺣﻴﻨﺌﺬ ﻫﺬﺍ ﺍﳊﺒﻴﺐ ﺍﺑﻦ ﺍﻟﻠﱠﻪ ﻳﺮﺍﻩ ﺍﻟﺬﻳﻦ ﻃﻌﻨﻮﻩ‪ .‬ﺇﺫﺍ ﻋﺮﻑ ﻓﻜﻞ ﺍﻷﻣﻢ ﺗﻨـﻮﺡ‬
‫ﺑﻌﻀﻬﻢ ﻣﻊ ﺑﻌﺾ‪ .‬ﻭﻧﺴﺎﺅﻫﻢ ﻭﺣﺪﻫﻦ ﻭﺇﱃ ﺍﻵﻥ ﻫﻢ ﳎﺘﻤﻌﲔ ﺑﻌﻀﻬﻢ ﻣﻊ ﺑﻌﺾ ﰲ ﺍﻟﺸﻬﺮ‬
‫ﺍﻟﺘﺎﺳﻊ ﺍﻟﺬﻱ ﻫﻮ ﻛﻴﻬﻚ ﻟﻠﻤﺼﺮﻳﲔ ﻭﻳﻘﺮﺃﻭﻥ ﺳﻔﺮ ﺇﺭﻣﻴﺎ ﺍﳌﻜﺘﻮﺏ ﻓﻴﻪ‪ " :‬ﻫﻜﺬﺍ ﺃﻥ ﺍﳌﺴﻴﺢ‬
‫ﻫﻮ ﺭﻭﺡ ﻭﺟﻮﻫﻨﺎ "‪ .‬ﻭﻧﻘﺮﺃ ﺃﻳﻀﹰﺎ ﺑﺎﻟﺮﻭﺡ ﺍﳌﻜﺘﻮﺏ ﻓﻴﻪ‪ " :‬ﻫﺬﺍ ﻫﻮ ﺇﳍﻨﺎ‪ .‬ﻭﻻ ﻳﻌ ﱠﺪ ﻣﻌﻪ ﺁﺧﺮ‪.‬‬
‫ﻭﺃﺧﺬ ﻛﻞ ﻃﺮﻳﻖ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ .‬ﻓﺄﺭﺍﻫﺎ ﻟﻴﻌﻘﻮﺏ ﻓﺘﺎﻩ ﻭﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻱ ﺃﺣﺒﻪ‪ .‬ﻭﺑﻌﺪ ﻫﺬﺍ ﻇﻬـﺮ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺍﺷﺘﺮﻙ ﰲ ﺍﳌﺸﻲ ﻣﻊ ﺍﻟﻨﺎﺱ ﻓﺈﺫﺍ ﻗﺮﺃﻭﺍ ﻫﺬﻩ ﺍﻟﻔﺼﻮﻝ ﻳﺘـﺬﻛﱠﺮﻭﻥ ﺍﳋـﺮﺍﺏ‬
‫ﺍﻟﺬﻱ ﻛﺎﻥ‪ .‬ﻭﳛﺰﻧﻮﻥ ﻷﺟﻞ ﲞﺘﻨﺼﺮ ﻣﻊ ﺃﻥ ﺍﳊﻖ ﻇﻬﺮ ﻭﻳﻌﻤﻠﻮﻥ ﺍﻟﺴﺒﺖ ﻟﻴﺲ ﺃﻧﻪ ﳍﻢ ﺑـﻞ‬
‫ﻷﺟﻞ ﺍﳊﺰﻥ ﺍﻟﺬﻱ ﻧﺎﳍﻢ ‪ ..‬ﻭﻣﻦ ﺑﻌﺪ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻟﻌﻴﺪ ﺍﻟﺼﻌﻮﺩ‪ .‬ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺣﺴﺐ ﻣﻦ‬
‫ﺃﻭﱠﻝ ﺍﳉﻤﻌﺔ ﺍﻷﻭﱃ‪ .‬ﻳﺘﻢ ﻓﻴﻪ ﺍﳋﻤﺴﲔ‪ .‬ﻭﻟﻴﻜﻦ ﻟﻜﻢ ﻋﻴﺪﹰﺍ ﻋﻈﻴﻤﹰﺎ ‪ ..‬ﻷﻧﻪ ﰲ ﻫﺬﺍ ﺍﻟﻴـﻮﻡ ﰲ‬
‫ﺍﻟﺴﺎﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺃﺭﺳﻞ ﺇﻟﻴﻨﺎ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﻟﺒﺎﺭﻗﻠﻴﻂ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻭﺍﻣﺘﻸﻧﺎ ﻣﻦ ﺇﺭﺍﺩﺗﻪ‬
‫ﻭﺗﻜﻠﱠﻤﻨﺎ ﺑﺄﻟﺴﻦ ﻭﻟﻐﺎﺕ ﺟﺪﻳﺪﺓ‪ .‬ﻛﻤﺎ ﲢﺮﱠﻙ ﻫﻮ ﻓﻴﻨﺎ ﻭﺑﺸﱠﺮﻧﺎ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻷﻣﻢ ﺑﺄﻧـﻪ ﺍﳌﺴـﻴﺢ‬
‫ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﻟﻴﺪﻳﻦ ﺍﻷﺣﻴﺎﺀ ﻭﺍﻷﻣﻮﺍﺕ‪ .‬ﻭﻫﺬﺍ ﺷﻬﺪ ﻟﻪ ﻣﻮﺳﻰ ﺇﺫ ﻳﻘﻮﻝ ﻭﺃﻣﻄﺮ ﺍﻟـﺮﺏ‬
‫ﻧﺎﺭﹰﺍ ﻣﻦ ﻋﻨﺪ ﺍﻟﺮﺏ‪ .‬ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﺭﺁﻩ ﻳﻌﻘﻮﺏ ﻣﺜﻞ ﺇﻧﺴﺎﻥ‪ .‬ﻭﻗﺎﻝ‪ " :‬ﺇﱐ ﺭﺃﻳﺖ ﺍﻟﻠﱠـﻪ ﻭﺟﻬـﹰﺎ‬
‫ﻟﻮﺟﻪ‪ .‬ﻭﲞﺖ ﻧﻔﺴﻲ " ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻣﺜﻞ ﻏﺮﻳﺐ‪ .‬ﻭﺍﻋﺘﺮﻑ ﺑﻪ ﺃﻧـﻪ ﺍﻟـ ﱠﺪﻳﱠﺎﻥ‬
‫ﻭﺭﺏ ﻟﻪ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺭﺁﻩ ﻣﻮﺳﻰ ﻋﻠﻰ ﺍﻟﻌﻮﺳﺠﺔ‪ .‬ﻭﻷﺟﻠﻪ ﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ ﰲ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺜﺎﱐ‪:‬‬
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‫" ﺇﻥ ﺍﻟﺮﺏ ﻳﻘﻴﻢ ﻟﻜﻢ ﻧﺒﻴﹰﺎ ﻣﻦ ﺇﺧﻮﺗﻜﻢ ﻣﺜﻠﻲ‪ .‬ﺃﻃﻴﻌﻮﻩ ﰲ ﻛﻞ ﻣﺎ ﻳﻘﻮﻟﻪ ﻟﻜﻢ‪ .‬ﻭﻛﻞ ﻧﻔـﺲ‬
‫ﻻ ﺗﺴﻤﻊ ﻣﻦ ﺫﺍﻙ ﺍﻟﻨﱯ ﺗﺒﻴﺪ ﺗﻠﻚ ﺍﻟﻨﻔﺲ ﻣﻦ ﺷﻌﺒﻬﺎ "‪ .‬ﻫـﺬﺍ ﺭﺁﻩ ﻳﺸـﻮﻉ ﺑـﻦ ﻧـﻮﻥ‪.‬‬
‫ﻭﻫﻮ ﺭﺋﻴﺲ ﻋﺴﺎﻛﺮ ﺍﻟﺮﺏ ﻣُﺘﺴﻠﱢﺤﹰﺎ ﻣﺸﺎﺭﻛﹰﺎ ﻟﻠﺤﺮﺏ ﰲ ﺃﺭﳛﺎ ﻓﺨ ﱠﺮ ﺳـﺎﺟﺪﹰﺍ ﻟـﻪ ﻛﻌﺒـﺪ‬
‫ﻟﺴﻴﺪﻩ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻋﺮﻓﻪ ﺻﻤﻮﺋﻴﻞ ﺃﻧﻪ ﺍﳌﺴﻴﺢ ﺍﻟﻠﱠﻪ ﻫـﺬﺍ ﻫـﻮ ﺍﻟـﺬﻱ ﻋﺮﻓـﻪ ﺩﺍﻭﻭﺩ‪.‬‬
‫ﻼ ﺗﺴﺒﺤﺔ ﻟﻠﺤﺒﻴﺐ ﻭﺑﻌﺪ ﻫﺬﺍ ﻳﻘﻮﻝ ﻋﻨﻪ ﻫﻜﺬﺍ‪ :‬ﺗﻘﻠﺪ ﺑﺴـﻴﻔﻚ‬ ‫ﻭﻛﺎﻥ ﻳُﺮﺗﱢﻞ ﰲ ﺗﺴﺒﺤﺘﻪ ﻗﺎﺋ ﹰ‬
‫ﻋﻠﻰ ﻓﺨﺬﻙ ﺃﻳﻬﺎ ﺍﻟﻘﻮﻱ ﺍﳉﺒﺎﺭ ﻬﺑﺎﺅﻙ ﻭﺣﺴﻨﻚ ﺍﺷﺘﺪ ﻭﺍﳒﺢ ﻭﺍﻣﻠﻚ ﻷﺟﻞ ﺍﻟِﺒ ّﺮ ﻭﺍﻟﻌـﺪﻝ‪.‬‬
‫ﻭﻳﻬﺪﻳﻚ ﺑﺎﻟ ُﻌﺠْﺐ ﳝﻴﻨﻚ ﺳﻬﺎﻣﻚ ﻣﺴﻨﻮﻧﺔ ﺃﻳﻬﺎ ﺍﻟﻘﻮﻱ ﲣﻀﻊ ﺍﻟﺸﻌﻮﺏ ﻟﻚ ﰲ ﻗﻠﺐ ﺃﻋﺪﺍﺀ‬
‫ﺍﳌﻠﻚ ﻛﹸﺮﺳﻴﻚ ﻳﺎ ﺍﻟﻠﱠﻪ ﺇﱃ ﺍﻷﺑﺪ‪ .‬ﺍﻟﻘﻀﻴﺐ ﺍﳌﺴﺘﻘﻴﻢ ﻗﻀﻴﺐ ﻣﻠﻜـﻚ‪ .‬ﺃﺣﺒﺒـﺖ ﺍﻟﻌـﺪﻝ‬
‫ﻭﺃﺑﻐﻀﺖ ﺍﻹﰒ ‪ ..‬ﻟﺬﻟﻚ ﻣﺴﺤﻚ ﺍﻟﻠﱠﻪ ﺇﳍﻚ ﺑﺰﻳﺖ ﺍﻟﻔﺮﺡ‪ .‬ﺃﻓﻀﻞ ﻣﻦ ﻛﻞ ﺃﺻـﺤﺎﺑﻚ "‪.‬‬
‫ﻭﻷﺟﻠﻪ ﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ‪ " :‬ﺇﻥ ﺍﻟﺮﺏ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻘﲏ ﺍﺑﺘﺪﺍﺀ ﻃﹸﺮﻕ ﺃﻋﻤﺎﻟﻪ ﻣﻦ ﻗﺒﻞ ﻛـﻞ‬
‫ﺍﻟﺪﻫﻮﺭ‪ .‬ﺃﺳﺴﲏ ﰲ ﺍﻟﺒﺪﺀ‪ .‬ﻭﻣﻦ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺍﻷﺭﺽ‪ .‬ﻭﻣﻦ ﻗﺒﻞ ﺃﻥ ﲣﺮﺝ ﺍﻟﻴﻨﺎﺑﻴﻊ ﺍﳌﺎﺀ ﻭﻗﺒﻞ‬
‫ﺃﻥ ﻳﺜﺒّﺖ ﺍﳉﺒﺎﻝ‪ .‬ﻭﻗﺒﻞ ﺍﻵﻛﺎﻡ ﻛﻠﻬﺎ ﻭﻟﺪﱐ "‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪ " :‬ﺇﻥ ﺍﳊﻜﻤﺔ ﺑﻨﺖ ﳍﺎ ﺑﻴﺘـﹰﺎ "‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺇﺷﻌﻴﺎﺀ ﺍﻟﻨﱯ ﻷﺟﻠﻪ‪ " :‬ﺇﻧﻪ ﳜﺮﺝ ﻗﻀﻴﺐ‪ .‬ﻭﺯﻫﺮﺓ ﲣﺮﺝ ﻣﻦ ﺃﺻﻠﻪ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻟـﺬﻱ‬
‫ﻳﻘﻮﻡ ﻣﻦ ﺃﺻﻞ ﻳﺴﱠﻰ ﻳﺼﲑ ﺭﺋﻴﺴﹰﺎ ﻋﻠﻰ ﺍﻷﻣﻢ ﻓﺘﺘﺮﺟﺎﻩ ﺍﻟﺸﻌﻮﺏ "‪ .‬ﻭﺃﻳﻀﹰﺎ ﺯﻛﺮﻳﺎ ﻳﻘـﻮﻝ‪:‬‬
‫ﻚ ﻭﻫﻮ ﺑﺎﺭ ﳐﻠﺺ ﻭﺩﻳﻊ ﺭﺍﻛﺒﹰﺎ ﺃﺗﺎﻧﹰﺎ ﻭﺟﺤﺶ ﺍﺑﻦ‬ ‫" ﺍﻓﺮﺣﻲ ﻳﺎ ﺍﺑﻨﺔ ﺻﻬﻴﻮﻥ‪ .‬ﻓﺈﻥ ﻣﻠﻜﻚ ﻳﺄﺗﻴ ِ‬
‫ﺕ ﺇﱃ ﺍﻷﺑﺪ‪ .‬ﻭﺩﻓﻊ ﻟـﻪ‬ ‫ﺃﺗﺎﻥ "‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﻳﻘﻮﻝ ﺩﺍﻧﻴﺎﻝ ﺍﻟﻨﱯ‪ :‬ﺇﻥ ﺍﺑﻦ ﺍﻹﻧﺴﺎﻥ ﺁ ٍ‬
‫ﻼ ﻋﻈﻴﻤﹰﺎ‪.‬‬‫ﺍﳊﻜﻢ ﻭﺍﻟﺴﱡﻠﻄﺎﻥ ‪ ...‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ‪ " :‬ﺣﺠﺮ ﻗﻄﻊ ﻣﻦ ﺟﺒﻞ ﺑﻐﲑ ﻳﺪ ‪ ..‬ﻭﺻﺎﺭ ﺟﺒ ﹰ‬
‫ﻭﻣﻸ ﺍﻷﺭﺽ ﻛﻠﻬﺎ‪ .‬ﻫﺸﱠﻢ ﺭﺅﻭﺱ ﻛﺜﲑﻳﻦ ﺳﺎﻛﻨﲔ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ .‬ﻭﻛﺜﺮﺓ ﺍﻵﳍﺔ ﺍﻟﱵ ﻟﻴﺴﺖ‬
‫ﺁﳍﺔ‪ .‬ﻭﺑﺸﱠﺮ ﺑﺈﻟﻪ ﻭﺍﺣﺪ ‪ ...‬ﻭﻗﺴﻢ ﺭﺋﺎﺳﺔ ﺍﻟﺮﻭﻡ ﺍﻟﱵ ﻫﻰ ﺍﻟﺮﺋﺎﺳﺔ ﺍﻟﻮﺍﺣﺪﺓ "‪ ،‬ﻭﻷﺟﻠﻪ ﺗﻨﺒـﺄ‬
‫ﺇﺭﻣﻴﺎ ﺍﻟﻨﱯ ﻭﻗﺎﻝ‪ " :‬ﺭﻭﺡ ﻭﺟﻬﻨﺎ ﻫﻮ ﺍﳌﺴﻴﺢ ﺍﻟﺮﺏ ‪ ...‬ﻭﺿﺒﻂ ﺑﺂﻻﻣﻨﺎ "‪ .‬ﺍﻟﺬﻱ ﻗﻠﻨﺎ ﺇﻧﱠﺎ ﳓﻦ‬
‫ﺍﻷﻣﻢ ﳓﻴﺎ ﺑﻈﻠﻪ‪ .‬ﻭﺣﺰﻗﻴﺎﻝ ﺃﻳﻀﹰﺎ ﻭﺑﻘﻴﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺗﻜﻠﱠﻤﻮﺍ ﻷﺟﻠﻪ ﰲ ﻣﻮﺍﺿﻊ ﺃﻧﻪ ﺍﳌﺴﻴﺢ ﺍﻟﺮﺏ‪.‬‬
‫ﻭﺍﳌﻠﻚ ﺍﳊﺎﻛﻢ ﻭﻭﺍﺿﻊ ﺍﻟﻨﺎﻣﻮﺱ ﺍﳌﻮﻟﻮﺩ ﻣﻦ ﺍﻵﺏ ﺍﻹﻟﻪ ﺍﻟﻮﺣﻴﺪ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻧُﺒﺸﱢﺮﻛﻢ ﺑﻪ‬
‫ﺃﻧﻪ ﺍﻟﻠﱠﻪ ﺍﻟﻜﻠﻤﺔ‪ .‬ﺍﻟﻜﺎﺋﻦ ﻣﻊ ﺍﻟﻠﱠﻪ ﺍﻵﺏ ﻗﺒﻞ ﻛﻞ ﺍﻟﺪﻫﻮﺭ‪ .‬ﻭﻫﻮ ﺧﺎﻟﻖ ﺍﳋﻠﻴﻘﺔ ﻛﻠﻬﺎ ﻣﻊ ﺍﻵﺏ‬
‫ﻟﻴﺆﻣﻨﻮﺍ ﺑﻪ ﻭﳛﻴﻮﺍ‪ .‬ﻭﺇﺫﺍ ﱂ ﺗﺆﻣﻨﻮﺍ ﺑﻪ ﻓﺈﻧﻜﻢ ﺗﻌﺬﺑﻮﻥ ﻷﻥ ﻣﻦ ﻻ ﻳﺆﻣﻦ ﺑﺎﻻﺑﻦ‪ .‬ﻻ ﻳﺮﻯ ﺍﳊﻴﺎﺓ‬
‫ﺑﻞ ﳛﻞ ﻋﻠﻴﻪ ﻏﻀﺐ ﺍﻟﻠﱠﻪ ‪ ...‬ﻭﻣﻦ ﺑﻌﺪ ﺃﻥ ﺗﻜﻤﱢﻠﻮﺍ ﻋﻴﺪ ﺍﳋﻤﺴﲔ ﻋﻴﱢﺪﻭﺍ ﺃﻳﻀﹰﺎ ﺃﺳﺒﻮﻋﹰﺎ ﺁﺧﺮ‪.‬‬
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‫ﻭﻣﻦ ﺑﻌﺪ ﺫﻟﻚ ﺻﻮﻣﻮﺍ ﺃﺳﺒﻮﻋﹰﺎ ﺁﺧﺮ ﻷﻧﻪ ﻭﺍﺟﺐ ﺃﻥ ﻧﻔﺮﺡ ﲟﻮﻫﺒﺔ ﺍﻟﻠﱠﻪ ﺍﻟﱵ ﺃﻋﻄﺎﻫﺎ ﻟﻨـﺎ ﰒ‬
‫ﻧﺼﻮﻡ ﺑﻌﺪ ﺍﻟﺮﺍﺣﺔ‪ .‬ﻷ ﱠﻥ ﻣﻮﺳﻰ ﻭﺇﻳﻠﻴﺎ ﺻﺎﻣﺎ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ‪ .‬ﻭﺩﺍﻧﻴﺎﻝ ﺃﻗﺎﻡ ﺛﻼﺛـﺔ ﺃﺳـﺎﺑﻴﻊ ﱂ‬
‫ﻳﺄﻛﻞ ﺧﺒﺰﹰﺍ ﻭﱂ ﻳﺸﺘﻪ ﻣﺎﺀ ﻭﱂ ُﻳ ْﺪﺧِﻞ ﻓﺎﻩ ﳊﻤﹰﺎ ﻭﲬﺮﹰﺍ‪ .‬ﰒ ﺃﻥ ﺣﻨﺔ ﺍﻟﻄﻮﺑﺎﻭﻳﺔ ﺃﻡ ﺻﻤﻮﺋﻴﻞ ﳌﱠﺎ‬
‫ﺍﺷﺘﻬﺖ ﺃﻥ ﺗﺮﺯﻕ ﺻﻤﻮﺋﻴﻞ ﻗﺎﻟﺖ‪ :‬ﲬﺮﹰﺍ ﻭﻣﺴﻜﺮﹰﺍ ﱂ ﺃﺷﺮﺏ‪ ،‬ﻭﻧﻔﺴﻲ ﺃﺳﻜﺐ ﻗﺪﺍﻡ ﺍﻟﺮﺏ‪.‬‬
‫ﻭﺃﻫﻞ ﻧﻴﻨﻮﻯ ﳌﱠﺎ ﺻﺎﻣﻮﺍ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺛﻼﺙ ﻟﻴﺎ ٍﻝ ﲣﻠﱠﺼﻮﺍ ﻣﻦ ﻋﻘﻮﺑﺔ ﺍﻟﺮﺟـﺰ‪ .‬ﰒ ﺃﻥ ﺃﺳـﺘﲑ‬
‫ﻭﻣﺮﺩﻭﺧﺎﻱ ﻋﻤﻬﺎ ﻭﻳﻬﻮﺩﻳﺖ ﺧﻠﺼﻮﺍ ﳌﺎ ﻗﺎﻡ ﻋﻠﻴﻬﻢ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻭﻫﺎﻣـﺎﻥ‪ .‬ﻳﻘـﻮﻝ ﺩﺍﻭﻭﺩ‪:‬‬
‫" ﺿﻌﻔﺖ ﺭﻛﺒﱵ ﻣﻦ ﺍﻟﺼﻮﻡ ﻭﳊﻤﻲ ﺗﻐﲑ ﻣﻦ ﺍﻟﺰﻳﺖ‪ .‬ﻓﻠﻬﺬﺍ ﺻﻮﻣﻮﺍ ﺃﻧﺘﻢ ﻭﺳﻠﻮﺍ ﺍﻟﻠﱠـﻪ ﺃﻥ‬
‫ﻳﻌﻴﻨﻜﻢ ‪ ....‬ﻭﻣﻦ ﺑﻌﺪ ﺃﺳﺒﻮﻉ ﺍﻟﺼﻮﻡ ﻫﺬﺍ ﻧﺄﻣﺮﻛﻢ ﺃﻥ ﺗﺼﻮﻣﻮﺍ ﻛﻞ ﻳﻮﻡ ﺃﺭﺑﻌـﺎﺀ ﻭﻛـﻞ‬
‫ﻳﻮﻡ ﲨﻌﺔ‪ .‬ﻭﺇﻥ ﺃﻣﻜﻨﻜﻢ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ‪ .‬ﻓﺼﻮﻣﻮﺍ ﻭﺃﻋﻄﻮﺍ ﺍﻟﻔﻘﺮﺍﺀ‪ .‬ﻭﰲ ﻛﻞ ﻳـﻮﻡ ﺳـﺒﺖ‬
‫ﻛﻠﻮﺍ ﻋﺪﺍ ﺍﻟﺴﺒﺖ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻟﻠﻔﺼﺢ ﺍﺠﻤﻟﻴﺪ‪ .‬ﻭﰲ ﺃﻳﺎﻡ ﺍﻵﺣﺎﺩ ﺍﺟﺘﻤﻌﻮﺍ ﻣﻊ ﺑﻌﻀﻜﻢ ﺑﻌﻀﹰﺎ‬
‫ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻓﺮﺣﻮﺍ ‪ ..‬ﻭ َﻣﻦ ﻳﺼﻮﻡ ﺍﻷﺣﺪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻬﻮ ﻣﺸـﺠﻮﺏ ﻟﻠﺨﻄﻴـﺔ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻣَﻦ ﻳﻔﻌﻞ ﻫﺬﺍ ﰲ ﺃﻳﺎﻡ ﺍﳋﻤﺴﲔ‪ .‬ﺃﻭ ﳛﺰﻥ ﰲ ﺃﻳﺎﻡ ﺃﻋﻴﺎﺩ ﺍﻟﺮﺏ‪ .‬ﺍﻟـﺬﻱ ﳚـﺐ ﺃﻥ‬
‫ﻧﻔﺮﺡ ﻓﻴﻬﺎ ﻓﺮﺣﹰﺎ ﺭﻭﺣﺎﻧﻴﹰﺎ ﻭﻻ ﳓﺰﻥ‪.‬‬

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‫ﻷﺟﻞ ﺍﻻﻧﺸﻘﺎﻗﺎﺕ ﻭﺍﳍﺮﻃﻘﺎﺕ‬
‫ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻳﺎ ﺃﺳﺎﻗﻔﺔ ﲢﻔﻈﻮﺍ ﺃﻧﺘﻢ ﻣﻦ ﻫﺮﻃﻘﺎﺕ ﺍﻟﺴﻮﺀ ﺍﻟﻨﺠﺴﺔ‪ .‬ﺍﻟـﱵ ﻟﻐـﲑ‬
‫ﺍﳌﺆﻣﻨﲔ‪ .‬ﻭﺍﻫﺮﺑﻮﺍ ﻣﻨﻬﺎ ﻣﺜﻞ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﲢﺮﻕ ﻣَﻦ ﻳﺪﻧﻮ ﻣﻨﻬﺎ‪ .‬ﻭﺍﺑﺘﻌﺪﻭﺍ ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﻻﻧﺸﻘﺎﻗﺎﺕ‬
‫ﻷﻬﻧﺎ ﻻ ﺗﻠﻴﻖ ﺑﻜﻢ‪ .‬ﻭﻻ ﲤﻴﻠﻮﺍ ﻋﻘﻮﻟﻜﻢ ﺇﱃ ﻫﺮﺳﻴﺴﺎﺕ ﳒﺴﺔ ﻭﻻ ﻳﺼﻠﺢ ﺃﻥ ﺗﺪﻧﻮﻫﺎ ﻣﻨﻜﻢ‪.‬‬
‫ﻷﺟﻞ ﳏﺒﺔ ﺍﻟﺮﺋﺎﺳﺔ‪ .‬ﻓﺈﻧﻪ ﳌﺎ ﺟﺴﺮ ﻗﻮ ٌﻡ ﻭﺍﲣﺬﻭﻫﺎ ﰲ ﺫﻟﻚ ﺍﳉﻴﻞ‪ .‬ﱂ ﻳﻨﺠﻮﺍ ﻣﻦ ﻋﻘﻮﺑﺔ ﺩﺍﺛﺎﻥ‬
‫ﻭﺃﺑﲑﺍﻡ ﳌﺎ ﻗﺎﻣﺎ ﻋﻠﻰ ﻣﻮﺳﻰ‪ .‬ﺍﺑﺘﻌﻠﺘﻬﻤﺎ ﺍﻷﺭﺽ‪ .‬ﻭﻗﻮﺭﺡ ﻭﺍﳌﺌﺘﺎﻥ ﻭﲬﺴﻮﻥ ﺍﻟﺬﻳﻦ ﻣﻌﻪ ﳌـﺎ‬
‫ﻗﺎﻭﻣﻮﺍ ﻫﺮﻭﻥ ﺃﻓﻨﺘﻬﻢ ﺍﻟﻨﺎﺭ ‪ ...‬ﻭﺃﻳﻀﹰﺎ ﻣﺮﱘ ﳌﱠﺎ ﻫﺰﺃﺕ ﲟﻮﺳﻰ ﺍﹸﺑﻌﺪﺕ ﺳﺒﻌﺔ ﺃﻳﺎﻡ‪ .‬ﻷﻬﻧﺎ ﻗﺎﻟﺖ‬
‫ﺇﻥ ﻣﻮﺳﻰ ﺍﲣﺬ ﻟﻪ ﺍﻣﺮﺃﺓ ﺣﺒﺸﻴﺔ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻋُﺰﻳﱠﺎ ﻛﺎﻥ ﻣﻠﻜﹰﺎ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ .‬ﻓﻠﻤﺎ ﲡﺎﺳﺮ ﻭﺃﺧﺬ‬
‫ﺍﻟﻜﻬﻨﻮﺕ‪ .‬ﻭﺍﺷﺘﻬﻰ ﺃﻥ ﳛﻤﻞ ﲞﻮﺭﹰﺍ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﳛﻤﻠﻪ‪ .‬ﻭﻣﻨﻌﻪ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨـﺔ ﻭﺍﻟـﺘﻤﺲ‬
‫ﺍﻟﻜﺎﻫﻦ ﻓﻠﻢ ﻳﻘﺒﻞ ﻣﻨﻪ ﻇﻬﺮ ﺍﹾﻟَﺒﺮَﺹ ﰲ ﺟﺒﻬﺘﻪ ﻓﺨﺮﺝ ﻣُﺴﺮﻋﹰﺎ ﻷﻥ ﺍﻟﺮﺏ ﺿﺮﺑﻪ‪ .‬ﻓﻠﻨﺘﺄﻣﻞ ﻳـﺎ‬
‫ﺇﺧﻮﺓ ﻣﺎ ﻫﻰ ﻋﻘﻮﺑﺔ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﻋﻠﻴﻨﺎ؟! ﺇﺫﺍ ﻛﺎﻥ ﻣَﻦ ﻳﻘﻮﻡ ﻋﻠﻰ ﻣﻠﻚ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ‪.‬‬
‫ﻭﻟﻮ ﺃﻧﻪ ﺍﺑﻨﻪ ﺃﻭ ﺻﺪﻳﻘﻪ‪ .‬ﻓﻜﻢ ﺑﺎﻷﻛﺜﺮ ﻣَﻦ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻜﻬﻨﺔ‪ .‬ﻭﻛﻤﺎ ﺃ ﱠﻥ ﺍﻟﻜﻬﻨﻮﺕ ﺃﻋﻠﻰ ﻣﻦ‬
‫ﺍﳌﻤﻠﻜﺔ‪ .‬ﻷﻥ ﺍﻛﻠﻴﻠﻬﺎ ﺧﻼﺹ ﺍﻟﻨﻔﺲ‪ .‬ﻫﻜﺬﺍ ﻋﻘﻮﺑﺔ ﺃﻛﺜﺮ ِﻟﻤَﻦ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﳌﻤﻠﻜﺔ ‪ ..‬ﻭﻟﻴﺲ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﺍﻻﺛﻨﲔ ﻳﻨﺠﻮ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ‪ .‬ﱂ ﻳﻨ َﺞ ﺃﺑﺸﺎﻟﻮﻡ‪ .‬ﻭﻋﻤﻴﻨﺎﺩﺍﺏ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ‪ .‬ﻭﻗـﻮﺭﺡ‬
‫ﻭﺩﺍﺛﺎﻥ ﻭﺃﺑﲑﺍﻡ‪ .‬ﻷ ﱠﻥ ﺃﻭﻟﺌﻚ ﻗﺎﻣﻮﺍ ﻋﻠﻰ ﺩﺍﻭﻭﺩ ﺍﳌﻠﻚ‪ .‬ﻭﻫﺆﻻﺀ ﻗﺎﻣﻮﺍ ﻋﻠﻰ ﻫﺮﻭﻥ ﻭﻣﻮﺳـﻰ‪.‬‬
‫ﻷﺟﻞ ﳏﺒﺔ ﺍﻟﺮﺋﺎﺳﺔ‪ .‬ﻭﺗﻜﻠﱠﻤﻮﺍ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺴﻮﺀ‪ .‬ﻛﺄﻥ ﳚﻌﻞ ﺃﺑﺸﺎﻟﻮﻡ ﺃﺑﺎﻩ ﺣﺎﻛﻤﹰﺎ ﻇﺎﳌﹰﺎ‪ .‬ﻭﻳﻘﻮﻝ‬
‫ﻟﻜﻞ ﻭﺍﺣﺪ‪ :‬ﺇﻥ ﻛﻼﻣﻚ ﺣﺴﻦ ﻭﻟﻜﻦ ﻣَﻦ ﻳﺴﻤﻌﻚ ﻓﻴﱪﺅﻙ‪ .‬ﻓﻤَﻦ ﳚﻌﻠﲏ ﺭﺋﻴﺴﺎﹰ؟ ﻭﻗـﺎﻝ‬
‫ﺃﺑﻴﻨﺎﺩﺍﺏ ﻟﻴﺲ ﱄ ﻧﺼﻴﺐ ﰲ ﺩﺍﻭﻭﺩ‪ .‬ﻭﻻ ﻣﲑﺍﺙ ﻣﻊ ﺍﺑﻦ ﻳﺴﱠﻰ‪ .‬ﺃﻱ ﺃﻧﻪ ﻏﲑ ﻣﺴﺘﺤﻖ‪ .‬ﺃﻥ ﻳﺮﺃﺱ‬
‫ﻼ‪ :‬ﺇﻧﲏ ﻭﺟﺪﺕ ﺩﺍﻭﻭﺩ ﺑﻦ ﻳﺴﱠﻰ ﺇﻧﺴﺎﻧﹰﺎ ﻛﻬﻮﻯ‬ ‫ﻋﻠﻴﻪ ﺩﺍﻭﻭﺩ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺷﻬﺪ ﺍﻟﻠﱠﻪ ﻟﻪ ﻗﺎﺋ ﹰ‬
‫ﻗﻠﱯ‪ .‬ﻳﺼﻨﻊ ﻛﻞ ﺇﺭﺍﺩﰐ‪ .‬ﻭﺃﻣﱠﺎ ﺩﺍﺛﺎﻥ ﻭﺃﺑﲑﺍﻡ‪ .‬ﻓﻘﺎﻟﻮﺍ ﳌﻮﺳﻰ ﺃﻗﻠﻴﻞ ﻫﺬﺍ ﻋﻨﺪﻛﻢ ﺃﻧﻚ ﺃﺻﻌﺪﺗﻨﺎ‬
‫ﻼ‪ .‬ﻭﻟﺬﺍ ﻗﻠﻌﺖ ﺃﻋﻴﻨﻨﺎ ﻭﺻﺮﺕ ﺃﻧﺖ ﺭﺋﻴﺴـﹰﺎ ﻋﻠﻴﻨـﺎ؟‬ ‫ﻣﻦ ﻣﺼﺮ ﻣﻦ ﺃﺭﺽ ﺗﻔﻴﺾ ﻟﺒﻨﹰﺎ ﻭﻋﺴ ﹰ‬
‫ﻭﲨﻌﺎ ﻋﻠﻴﻪ ﺍﳉﻤﻊ‪ .‬ﻭﺃﻣﱠﺎ ﻗﻮﺭﺡ ﻭﲨﺎﻋﺘﻪ‪ .‬ﻗﺎﻟﻮﺍ ﺃﺗﺮﻯ ﻣﻮﺳﻰ ﻭﺣﺪﻩ ﺍﻟﺬﻱ ﻛﻠﱠﻤـﻪ ﺍﻟﻠﱠـﻪ‪.‬‬
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‫ﻭﻣَﻦ ﻫﻮ ﻫﺬﺍ ﺣﱴ ﺃﻧﻪ ﺩﻓﻊ ﺭﺋﺎﺳﺔ ﺍﻟﻜﻬﻨﻮﺕ ﳍﺮﻭﻥ ﻭﺣﺪﻩ‪ .‬ﺃﻟﻴﺲ ﻛﻞ ﲨﺎﻋﺔ ﺍﻟﺮﺏ ﻃﺎﻫﺮﺓ‬
‫ﻓﻠﻤﺎﺫﺍ ﻫﺮﻭﻥ ﻭﺣﺪﻩ ﻛﺎﻫﻨﺎﹰ؟ ﻭﻗﺒﻞ ﻫﺬﺍ ﻛﺎﻥ ﺁﺧﺮ " ﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ ﻟﻪ ﻣَﻦ ﺟﻌﻠـﻚ ﺭﺋﻴﺴـﹰﺎ‪.‬‬
‫ﺃﻭ ﺣﺎﻛﻤﹰﺎ ﻋﻠﻴﻨﺎ؟ ﻫﺆﻻﺀ ﻗﺎﻣﻮﺍ ﻋﻠﻰ ﻣﻮﺳﻰ ﻋﺒﺪ ﺍﻟﻠﱠﻪ‪ .‬ﺍﻟﺬﻱ ﺻﺎﺭ ﺃﻣﻴﻨﹰﺎ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﺍﻟﺬﻱ ﺻﻨﻊ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﻳﺪﻳﻪ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻌﺠﺎﺋﺐ ﻛﻠﻬﺎ ﻟﻠﺸﻌﺐ ﺍﻟﺬﻱ ﺃﻛﻤﻞ ﺗﻠـﻚ‬
‫ﺍﻷﻓﻌﺎﻝ ﺍﳉﻠﻴﻠﺔ ﺍﻟﱵ ﻧﺘﻌﺠﱠﺐ ﻣﻨﻬﺎ ﺍﻟﺬﻱ ﺃﺗﻰ ﺑﺎﻟﻌﺸﺮ ﺿﺮﺑﺎﺕ ﻋﻠﻰ ﺍﳌﺼﺮﻳﲔ ﺍﻟـﺬﻱ ﻓـﺮﻕ‬
‫ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ ﻭﺟﻌﻞ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻣﺜﻞ ﺍﻟﺴﻮﺭ‪ .‬ﻭﺃﺧﺮﺝ ﺍﻟﺸﻌﺐ ﻣﻨﻪ ﻛﻤَﻦ ﳝﺸﻲ ﰲ ﺍﻟﻴﺎﺑﺲ‪.‬‬
‫ﻭﻏﺮﱠﻕ ﻓﺮﻋﻮﻥ ﻭﺍﳌﺼﺮﻳﲔ‪ .‬ﻭﻛﻞ ﻣَﻦ ﻛﺎﻥ ﻣﻌﻬﻢ‪ .‬ﺍﻟﺬﻱ ﻓﺠﺮ ﳍﻢ ﻳﻨﺒﻮﻉ ﺍﳌﺎﺀ ﻣﻦ ﺧﺸـﺒﺔ‪.‬‬
‫ﻭﺃﺧﺮﺝ ﳍﻢ ﻋﻨﺪ ﻋﻄﺸﻬﻢ ﻣﺎﺀ ﻣﻦ ﺻﺨﺮﺓ ﺻﻠﺒﺔ‪ .‬ﺍﻟﺬﻱ ﺃﻋﻄﺎﻫﻢ ﻣﱠﻨﹰﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻠﺤﻢ ﻣﻦ‬
‫ﺍﳍﻮﺍﺀ‪ .‬ﺍﻟﺬﻱ ﺃﻋﻄﺎﻫﻢ ﻋﻤﻮﺩ ﻧﺎﺭ ﻟﻴُﻨﲑ ﳍﻢ ﺑﺎﻟﻠﻴﻞ ﻭﻳﻬﺪﻳﻬﻢ‪ .‬ﻭﻋﻤﻮﺩ ﺳﺤﺎﺏ ﻳُﻈﻠﱢﻠﻬﻢ ﺑﺎﻟﻨﻬﺎﺭ‬
‫ﻷﺟﻞ ﺣﺮﺍﺭﺓ ﺍﻟﺸﻤﺲ‪ .‬ﺍﻟﺬﻱ ﺃﻋﻄﺎﻫﻢ ﺍﻟﻨﺎﻣﻮﺱ ﻣﻦ ﻓﻢ ﺍﻟﻠﱠﻪ‪ .‬ﻭﺑﺪﺃ ﻛﺘﺎﺑﺘﻪ ﺍﳌﻜﺘﻮﺑﺔ ﰲ ﺃﻟﻮﺍﺡ‬
‫ﺍﳊﺠﺎﺭﺓ ﻛﺎﻣﻠﺔ ﺍﻟﻌﺪﺩ‪ .‬ﺍﻟﺬﻱ ﻫﻢ ﺍﻟﻌﺸﺮ ﻛﻠﻤﺎﺕ‪ .‬ﺍﻟﺬﻱ ﻛﻠﻤﻪ ﻭﺟﻬﹰﺎ ﻟﻮﺟﻪ‪ .‬ﻛﻤﺎ ﻳُﻜﻠﱢـﻢ‬
‫ﺍﻟ ﱠﺮﺟُﻞ ﺻﺎﺣﺒﻪ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺎﻡ ﻋﻠﻴﻪ ﺑﻨﻮ ﻗﻮﺭﺡ ﻭﺑﻨﻮ ﺭﺃﻭﺑﲔ ﻭﺭﲨﻮﺍ ﻣﻮﺳـﻰ ﺑﺎﳊﺠـﺎﺭﺓ‪.‬‬
‫ﻭﻛﺎﻥ ﻳُﺼﻠﱢﻲ ﻭﻳﻘﻮﻝ ﺑﺄﻥ ﻻ ﺗﻨﻈﺮ ﺇﱃ ﺫﺑﺎﺋﺤﻬﻢ‪ .‬ﻓﻈﻬﺮ ﳎﺪ ﺍﻟﻠﱠﻪ‪ .‬ﻓﻘـﻮﻡ ﺃﻧـﺰﳍﻢ ﲢـﺖ‬
‫ﺍﻷﺭﺽ ﻭﻗﻮﻡ ﺃﺣﺮﻗﻬﻢ ﺑﺎﻟﻨﺎﺭ ﻭﻫﺬﺍ ﻣﺎ ﻧﺎﻝ ﺍﻟﺬﻳﻦ ﺻﺎﺭﻭﺍ ﻣﺘﻘـﺪﻣﲔ ﰲ ﲨﺎﻋـﺔ ﺍﻟﺘﻤـﺮﺩ‪.‬‬
‫ﻓﻔﺘﺤﺖ ﺍﻷﺭﺽ ﻓﺎﻫﺎ ﻭﺍﺑﺘﻠﻌﺖ ﺃﺣﻴﺎﺀﻫﻢ ﻭﺧﻴﺎﻣﻬﻢ ﻭﻛﻞ ﻣﺎﳍﻢ ﻭﻧﺰﻟﻮﺍ ﺇﱃ ﺍﳉﺤﻴﻢ ﺃﺣﻴـﺎ ًﺀ‪.‬‬
‫ﻼ‪ِ .‬ﻟﻤَﻦ ﺻـﻨﻌﻮﺍ ﺍﻟﺸـﻘﺎﻕ‬ ‫ﻭﺃﻫﻠﻚ ﺑﲏ ﻗﻮﺭﺡ ﺑﺎﻟﻨﺎﺭ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻠﱠﻪ ﻗﺪ ﺃﺗﻰ ﺑﺎﻟﻌﻘﻮﺑﺔ ﻋﺎﺟ ﹰ‬
‫ﻷﺟﻞ ﳏﺒﺘﻬﻢ ﻟﻠﺮﺋﺎﺳﺔ‪ .‬ﻓﻜﻴﻒ ﻻ ﻳُﺠﺎﺯﻱ ﺑﺎﻷﻛﺜﺮ ﺍﻟﺬﻳﻦ ﺻﺎﺭﻭﺍ ﺳﺒﺒﹰﺎ ﳍﺮﻃﻘﺎﺕ ﺍﻟﻨﻔـﺎﻕ‪.‬‬
‫ﻭﺍﻟﺘﺠﺪﻳﻒ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﻭﻋﻠﻰ ﺇﺭﺍﺩﺗﻪ‪ .‬ﻟﻜﻲ ﺗﻌﻠﻤﻮﺍ ﺃﻧﺘﻢ ﻳﺎ ﺇﺧﻮﺓ ﻣﻦ ﺍﻟﻜﺘﺐ ﺃﻥ ﺗﺘﺤﻘﻈﻮﺍ ﻣﻦ‬
‫ﺃﻥ ﺗﺼﻨﻌﻮﺍ ﻓﺮﻗﹰﺎ ﻭﺇﻧﻘﺴﺎﻣﹰﺎ ﰲ ﺭﺃﻳﻜﻢ ﺃﻭ ﰲ ﻧﻴﺘﻜﻢ‪ .‬ﻷﺟﻞ ﺭﺅﺳﺎﺀ ﺍﻷﻣﺎﻧﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﻨﺎﻣﻮﺱ‪.‬‬
‫ﻫﻜﺬﺍ ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﻟﻌﻠﻤﺎﻧﻴﻮﻥ‪ .‬ﻻ ﺗﻘﺮﺑﻮﺍ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻘﺎﻭﻣﻮﻥ ﺃﻭﺍﻣﺮ ﺍﻟﻠﱠـﻪ‪ .‬ﻭﻻ ﺗﺸـﺎﺭﻛﻮﺍ ﰲ‬
‫ﻧﻔﺎﻗﻬﻢ‪ .‬ﻷ ﱠﻥ ﺍﻟﻠﱠﻪ ﻳﻘﻮﻝ ﺑﺄﻥ‪ " :‬ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﻫﻢ ﻫﻜﺬﺍ ﻟﺌﻼ ﺗﺸﺎﺭﻛﻮﻫﻢ ﰲ ﺍﳍﻼﻙ‪.‬‬
‫ﻭﺃﻳﻀﹰﺎ ﺍﺧﺮﺟﻮﺍ ﻣﻦ ﻭﺳﻄﻬﻢ ﻭﺍﻓﺘﺮﻗﻮﺍ ﻣﻨﻬﻢ‪ .‬ﻗـﺎﻝ ﺍﻟـﺮﺏ ﻭﻻ ﺗـﺪﻧﻮﺍ ﻣـﻦ ﺍﻷﳒـﺎﺱ‪.‬‬
‫ﻭﺃﻧﺎ ﺃﻗﺒﻠﻜﻢ‪ .‬ﻫﺆﻻﺀ ﻫﻢ ﻣﺮﺿﻰ ﺑﻔﻜﺮ ﺳﻮﺀ ﻣﻘﺎﻭﻣﲔ ﺍﻟﻠﱠﻪ‪ .‬ﻷ ﱠﻥ ﻣﻦ ﺟﻬـﺔ ﻇﹸﻠـﻢ ﻣُﺤـﱯ‬
‫ﺍﻻﻧﻘﺴﺎﻣﺎﺕ ﻭﺍﳍﺮﺳﻴﺴﺎﺕ ﺧﺮﺝ ﺍﻟﺪﻧﺲ ﻋﻠﻰ ﻛﻞ ﺍﻷﺭﺽ‪ .‬ﻗﺎﻝ ﺇﺭﻣﻴﺎ ﺍﻟﻨﱯ‪ " :‬ﺧﺮﺟـﺖ‬
‫ﺾ ﺍﻟﺒﻴﺖ ﻣﻦ ﺟﻬﺘﻪ "‪ .‬ﻛﻤﺎ ﻳﻘﻮﻝ‪ " :‬ﺇﱐ ﺭﻓﻀﺖ ﻫـﺬﺍ‬ ‫ﺍﻟﻨﺠﺎﺳﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ﻛﻠﻬﺎ‪ .‬ﻭﺭُِﻓ َ‬
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‫ﺍﻟﺒﻴﺖ ﻭﺭﺫﻟﺖ ﻣﲑﺍﺛﻲ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺃﱐ ﺃﺑﻘﻲ ﺍﻟﻜﺮﻡ‪ .‬ﻓﻼ ﺃﻗﻄﻌﻪ ﻭﻻ ﺃﺣﺮﺛﻪ‪ .‬ﻭﻳﻨﺒـﺖ ﻓﻴـﻪ‬
‫ﺍﳊﺴﻚ ﻣﺜﻞ ﺍﻟﻌﺸﺐ‪ .‬ﻭﺃﻣﺮ ﺍﻟﺴﺤﺎﺏ ﺃﻥ ﻻ ﳝﻄﺮ ﻋﻠﻴﻪ ﻣﻄﺮﹰﺍ‪ .‬ﻭﺗﺮﻙ ﺍﻟﺸﻌﺐ ﻣﺜﻞ ﻣﻈﻠﺔ ﰲ‬
‫ﻛﺮﻡ ﻭﻣﺜﻞ ﳏﺮﺱ ﰲ ﻣﻘﺘﺄﺓ‪ .‬ﻭﻣﺪﻳﻨﺔ ﺧﺮﺑﺔ‪ .‬ﻭﻧﺰﻉ ﻋﻨﻬﻢ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﺍﳌﻄﺮ ﺍﻟﺴـﻨﻮﻱ‪.‬‬
‫ﻭﻣﻸ ﻛﻨﻴﺴﺘﻪ ﻣﻦ ﺍﻟﻨﻌﻢ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ .‬ﻣﺜﻞ ﻬﻧﺮ ﻣﺼﺮ ﰲ ﺃﻳﺎﻡ ﻣﻠﺌﺔ‪ .‬ﻭﻋﻼﱠﻫﺎ ﻣﺜﻞ ﺑﻴﺖ ﻋﻠﻰ ﺟﺒﻞ‬
‫ﺩﺳﻢ‪ .‬ﺍﳉﺒﻞ ﺍﻟﺬﻱ ُﺳﺮّ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﺴﻜﻦ ﻓﻴﻪ ﺇﱃ ﺍﻷﺑﺪ ‪ ...‬ﻭﰲ ﺇﺭﻣﻴﺎ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻛﺮﺳﻲ ﺍﺠﻤﻟﺪ‬
‫ﻣﺮﺗﻔﻊ ﻃﺎﻫﺮ ﻣﻘﺪﺱ‪ .‬ﻭﻳﻘﻮﻝ ﺇﺷﻌﻴﺎﺀ ﺃﻥ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﻳﻜﻮﻥ ﺟﺒﻞ ﺍﻟﺮﺏ ﻃـﺎﻫﺮﹰﺍ ﻧﻘﻴﱠـﹰﺎ‪.‬‬
‫ﻭﺑﻴﺖ ﺍﻟﻠﱠﻪ ﻋﻠﻰ ﺣﺎﻓﺎﺕ ﺍﳉﺒﺎﻝ‪ .‬ﻭﺑﺎﻷﻛﺜﺮ ﻳﻌﻠﻮ ﺍﻵﻛﺎﻡ‪ .‬ﻭﻷﺟﻞ ﺃﻧـﻪ ﺭﻓـﺾ ﺍﻟﺸـﻌﺐ‪.‬‬
‫ﻭﺟﻌﻞ ﺍﳍﻴﻜﻞ ﺧﺮﺍﺑﹰﺎ ﻭﺷﻖ ﺳﺘﺮ ﺍﳍﻴﻜﻞ ﻭﻧﺰﻉ ﻋﻨﻬﻢ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻛﻤﺎ ﻫﻮ ﻣﻜﺘﻮﺏ ﺇﱐ‬
‫ﺟﻌﻠﺖ ﻟﻜﻢ ﺑﻴﺘﻜﻢ ﺧﺮﺍﺑﹰﺎ‪ .‬ﻭﺩﻓﻊ ﻟﻜﻢ ﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ ﰲ ﺍﻷﻣﻢ ﻧﻌﻤﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻛﻤﺎ ﻫـﻮ‬
‫ﻣﻜﺘﻮﺏ ﰲ ﻳﻮﺋﻴﻞ ﺍﻟﻨﱯ ﻳﻜﻮﻥ ﺑﻌﺪ ﻫﺬﺍ‪ .‬ﻗﺎﻝ ﺍﻟﺮﺏ ﺃﻓﻴﺾ ﻣﻦ ﺭﻭﺣﻲ ﻋﻠﻰ ﻛﻞ ﺟﺴـﺪ‪.‬‬
‫ﻯ‪ .‬ﻭﺷﻴﻮﺧﻜﻢ ﻳﺮﻭﻥ ﺃﺣﻼﻣﹰﺎ‪ .‬ﻛﻞ ﻗﻮﺓ ﺍﻟﻜﻼﻡ‬ ‫ﻭﻳﺘﻨﺒﺄ ﺑﻨﻮﻛﻢ ﻭﺑﻨﺎﺗﻜﻢ‪ .‬ﻭﺷﺒﺎﺑﻜﻢ ﻳﺮﻭﻥ ﺭﺅ ً‬
‫ﻭﺍﻟﻔﻌﻞ ﻭﺍﻟﻌﻬﺪ‪ .‬ﻫﻜﺬﺍ ﺃﺯﺍﳍﺎ ﺍﻟﻠﱠﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﺸﻌﺐ‪ .‬ﻭﺟﻌﻠﻬﺎ ﻓﻴﻜﻢ ﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ ﻣﻦ ﺍﻷﻣـﻢ‪.‬‬
‫ﻓﻸﺟﻞ ﻫﺬﺍ ﺣﺴﺪ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳌﻘﺪﺳﺔ ﺍﻟﱵ ﻟﻠﱠﻪ‪ .‬ﻓﺎﻧﻘﻠﺐ ﻋﻠﻴﻜﻢ‪ .‬ﻭﻫﻴﺞ ﻋﻠﻴﻜﻢ ﺍﻟﻘﻠﻖ‬
‫ﻭﺍﻷﺣﺰﺍﻥ ﻭﺍﻻﺿﻄﻬﺎﺩ‪ .‬ﻭﺍﻟﺘﺠﺪﻳﻒ ﻭﺍﳍﺮﺳﻴﺴﺎﺕ‪ .‬ﻭﺃﺧﺬ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺸﻌﺐ ﲢﺖ ﺳﻠﻄﺎﻧﻪ‪.‬‬
‫ﲟﻮﺕ ﺍﳌﺴﻴﺢ ﻭﺃﻧﺘﻢ ﺭﻓﻀﺘﻤﻮﻩ ﻭﻃﺎﻟﺐ ﲡﺮﺑﺘﻜﻢ ﻭﺇﻣﺘﺤﺎﻧﻜﻢ ﺑﺄﺷﻴﺎﺀ ﳐﺘﻠﻔﺔ ﻣﺜـﻞ ﺃﻳـﻮﺏ‬
‫ﺍﻟﺼﺪﻳﻖ ‪ ...‬ﰒ ﻗﺎﻭﻡ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ‪ .‬ﺍﻟﻌﻈﻴﻢ ﻳﺸﻮﻉ ﺑﻦ ﻳﻮﺻﺎﺩﺍﻕ ﻭﳓﻦ ﺃﻳﻀﹰﺎ ﺩﻓﻌﺎﺕ ﻛﺜﲑﺓ‪.‬‬
‫ﺃﺭﺍﺩ ﺃﻥ ﻳﻐﺮﺑﻠﻨﺎ ﻣﺜﻞ ﺍﳊﻨﻄﺔ‪ .‬ﻟﺘﻀﻤﺤﻞ ﺃﻣﺎﻧﺘﻨﺎ‪ .‬ﻭﻟﻜﻦ ﺭﺑﻨﺎ ﳓﻦ ﻭﻣُﻌﻠﱢﻤﻨﺎ ﻇﻬﺮ ﻟﻪ ﻭﻗﺎﻝ ﻟـﻪ‪:‬‬
‫ﻳﻨﺘﻬﺮﻙ ﺍﻟﺮﺏ ﻳﺎ ﺷﻴﻄﺎﻥ‪ .‬ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﺧﻠﻖ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﺃﱂ ﻳﺸﺒﻪ ﻳﺸﻮﻉ ﺑـﻦ ﻳﻮﺻـﺎﺩﺍﻕ‪.‬‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺍﳋﺒﻴﺚ ﻛﻌﺪﻭ ﳏﺘﺮﻕ ﻭﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻪ ﰲ ﺫﻟﻚ ﺯﻣﺎﻥ ﻟﻠﺬﻳﻦ ﻫﻢ ﻗﻴﺎﻡ ﻋﻠﻰ ﺭﺋـﻴﺲ‬
‫ﺍﻟﻜﻬﻨﺔ ﺃﺯﻳﻠﻮﺍ ﻫﺬﻩ ﺍﻟﺜﻴﺎﺏ ﺍﻟﺪﻧﺴﺔ ﻣﻦ ﻋﻠﻴﻪ‪ .‬ﰒ ﺗﻨﺒﺄ ﻭﻗﺎﻝ ﺍﻵﻥ ﺃﺯﻟـﺖ ﻋﻨـﻚ ﺁﺛﺎﻣـﻚ‪.‬‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ ﺍﻵﻥ ﻣﺜﻞ ﻗﻮﻟﻪ ﺍﻷﻭﻝ ﺇﺫ ﻳﻘﻮﻝ ﻷﺟﻠﻨﺎ‪ .‬ﻭﳓﻦ ﳎﺘﻤﻌﲔ‪ :‬ﺃﱐ ﺳﺄﻟﺖ ﻷﺟﻠﻜـﻢ‬
‫ﻟﻜﻲ ﻻ ﺗﻀﻤﺤﻞ ﺃﻣﺎﻧﺘﻜﻢ‪ .‬ﻭﻛﺎﻧﺖ ﻫﺮﻃﻘﺎﺕ ﳑﻠﻮﺀﺓ ﺷﺮﹰﺍ ﻣﻦ ﲨﺎﻋﺔ ﺍﻟﻴﻬﻮﺩ ‪ ...‬ﺍﻟﺼﺪﻭﻗﻴﲔ‬
‫ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺘﺮﻓﻮﻥ ﺑﻘﻴﺎﻣﺔ ﺍﳌﻮﺗﻰ‪ .‬ﻭﻓﺮﻳﺴﻴﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺃﻧﻪ ﰲ ﻭﻗـﺖ ﻭﻻﺩﺓ ﺍﻹﻧﺴـﺎﻥ‬
‫ﻳﻜﺘﺐ ﻋﻠﻴﻪ ﻣﺎ ﻳﻌﻤﻠﻪ ﻣﻦ ﺍﳋﻄﻴﺔ‪ .‬ﻭﻛﻠﻤﺎ ﻳﺼﻨﻌﻪ ﻫﻮ ﻣﻜﺘﻮﺏ ﻋﻠﻴﻪ‪ .‬ﻭﺍﻟﺬﻳﻦ ﳚﺤﺪﻭﻥ ﺧﻠﻮﺩ‬
‫ﺍﻟﻨﻔﺲ‪ .‬ﻭﻣﻨﻬﻢ ﻣَﻦ ﻻ ﻳﺄﻛﻞ ﺣﱴ ﻳﺘﻄﻬﱠﺮ ﺑﺎﳌﺎﺀ ﰲ ﻛﻞ ﻳﻮﻡ‪ .‬ﻓﻴﻐﺴﻠﻮﻥ ﺍﳌﻮﺍﺋﺪ ﻭﺍﻟﺼـﺤﺎﻑ‪.‬‬
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‫ﻭﺍﻟﻘﺼﺎﺭﻯ ﻭﺍﻟﻜﺎﺳﺎﺕ ﻭﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﳚﻠﺴﻮﻥ ﻋﻠﻴﻬﺎ ﻛﻞ ﻳﻮﻡ ﺑﺎﳌﺎﺀ ﻭﻳﻄﻬﺮﻭﻫﺎ ﻗﺒـﻞ ﺃﻥ‬
‫ﻳﺴﺘﻌﻤﻠﻮﺍ ﺷﻴﺌﹰﺎ ﻣﻨﻬﺎ‪ .‬ﻭﺃﻗﻮﺍﻡ ﺃﺧﺮ ﻇﻬﺮﻭﺍ ﻟﻨﺎ ﰲ ﻫﺬﺍ ﺍﳊﲔ ﻭﻳﺪﻋﻮﻥ ﺍﻷﺑﻴﻮﻧﻴﲔ‪ .‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ‬
‫ﻳﻈﻨﻮﻥ ﺃﻥ ﺍﺑﻦ ﺍﻟﻠﱠﻪ ﺇﻧﺴﺎﻥ ﻓﻘﻂ‪ .‬ﻭﻳﻘﻮﻟﻮﻥ ﺃﻧﻪ ﻣﻮﻟﻮﺩ ﻭﻭﻻﺩﺗﻪ ﺑﺸﺮﻳﺔ ﻣﻦ ﺍﺟﺘﻤﺎﻉ ﻳﻮﺳـﻒ‬
‫ﻭﻣﺮﱘ‪ .‬ﻭﺍﻟﺬﻳﻦ ﺑﻌﺪﻭﺍ ﻣﻦ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﻛﻠﻬﺎ‪ .‬ﻭﺣﻔﻈﻮﺍ ﻭﺻﺎﻳﺎ ﺁﺑﺎﺋﻨﺎ ﻭﻫـﺆﻻﺀ ﻛـﺎﻧﻮﺍ ﰲ‬
‫ﺍﻟﺸﻌﺐ ﺍﻷﻭﻝ ‪...‬‬

‫™ ™ ™ ™ ™‬

‫™ ™ ™‬

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‫]‪< <áçmønÖ]æ<oÖ^nÖ]<h^fÖ‬‬
‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻥ ﻳﻘﺪﻣﻮﺍ ﺍﻟﻘﺮﺍﺑﲔ ﻋﻦ ﻣﻮﺗﺎﻫﻢ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﺟﺘﻤﻌﻮﺍ ﺑﻼ ﻛﺴﻞ ﺇﱃ ﺍﻟﺒﻴﻌﺔ ﺍﻟﱵ ﻫﻰ ﺍﻟﻜﻨﺎﺋﺲ ﻟﺘﻘﺮﺃﻭﺍ ﰲ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳـﺔ‬
‫ﻭﺭﺗﱢﻠﻮﺍ ﻋﻠﻰ ﻣَﻦ ﺭﻗﺪ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ ﻭﻛﻞ ﺍﻟﻘﺪﻳﺴﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻷﻭﻝ ﻭﺇﺧﻮﺗﻜﻢ ﺍﻟﺬﻳﻦ‬
‫ﺭﻗﺪﻭﺍ ﻭﻫﻢ ﻣﺆﻣﻨﲔ ﺑﺎﻟﺮﺏ‪.‬‬
‫ﻭﻗﺪﺍﺱ ﺍﻟﺸﱡﻜﺮ ﺍﻟﺬﻱ ﻫﻮ ﺍﳉﺴﺪ ﺍﳌﻘﺪﺱ‪ .‬ﻭﺍﻟﺪﻡ ﺍﳉﻠﻴﻞ ﺍﻟﺬﻱ ﻟﻠﻤﻠﻚ ﺍﺻﻌﺪﻭﺍ ﺑﻪ ﰲ‬
‫ﻛﻨﺎﺋﺴﻜﻢ ﻭﺑﻴﻌﻜﻢ‪ .‬ﻭﰲ ﺍﻟﺘﻮﺩﻳﻊ ِﻟﻤَﻦ ﺭﻗﺪﻭﺍ‪ .‬ﻭﺍﺑﺪﺃﻭﺍ ﺑﺎﳌﺸﻲ ﻗﺪﺍﻣﻬﻢ ﺑﺎﻟﺘﺮﺗﻴﻞ‪ .‬ﺇﻥ ﻛـﺎﻧﻮﺍ‬
‫ﻣﺆﻣﻨﲔ ﺑﺎﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﻳﻘﻮﻝ ﺩﺍﻭﻭﺩ‪ " :‬ﺟﻠﻴﻞ ﺃﻣﺎﻡ ﺍﻟﺮﺏ ﻣﻮﺕ ﻗﺪﻳﺴﻴﻪ "‪ .‬ﻭﺃﻳﻀﹰﺎ ﻳﻘـﻮﻝ‪:‬‬
‫ﻚ "‪ .‬ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺃﻥ‪:‬‬ ‫" ﺍﺭﺟﻌﻲ ﻳﺎ ﻧﻔﺴﻲ ﺇﱃ ﻣﻮﺿﻊ ﺭﺍﺣﺘﻚ ﻓﺈﻥ ﺍﻟﺮﺏ ﻗﺪ ﺃﺣﺴﻦ ﺇﻟﻴ ِ‬
‫ﻱ ﺍﻟﺮﺏ ‪...‬‬
‫" ﺫﻛﺮ ﺍﻟﺼﺪﻳﻘﲔ ﻟﻠﱪﻛﺔ "‪ .‬ﻭﺃﻧﻔﺲ ﺍﻷﺑﺮﺍﺭ ﰲ ﻳﺪ ّ‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺎﻟﻠﱠﻪ ﺇﺫﺍ ﺭﻗﺪﻭﺍ ﻣﺎ ﻫﻢ ﺑﻌﺪ ﺃﻣﻮﺍﺕ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺮﺏ ﻟﻠﺼـﺪﻭﻗﻴﲔ‬
‫ﻷﺟﻞ ﻗﻴﺎﻣﺔ ﺍﻷﻣﻮﺍﺕ‪ :‬ﺃﱂ ﺗﻘﺮﺃﻭﺍ ﺍﳌﻜﺘﻮﺏ ﺇﱐ ﺇﻟﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﻟﻪ ﺇﺳﺤﻖ ﻭﺇﻟﻪ ﻳﻌﻘﻮﺏ‪ ،‬ﺍﻟﻠﱠـﻪ‬
‫ﻟﻴﺲ ﻫﻮ ﺇﻟﻪ ﺃﻣﻮﺍﺕ ﺑﻞ ﺇﻟﻪ ﺃﺣﻴﺎﺀ ‪ ..‬ﻷﻬﻧﻢ ﻛﻠﻬﻢ ﺃﺣﻴﺎﺀ‪.‬‬
‫ﰒ ﺃﻥ ﻋﻈﺎﻡ ﺍﻷﺣﻴﺎﺀ ﰲ ﺍﻟﻠﱠﻪ ﻟﻴﺴﺖ ﻣﺮﺫﻭﻟﺔ ﻭﻻ ﳒﺴﺔ ﻷ ﱠﻥ ﺃﻟﻴﺸﻊ ﺍﻟﻨﱯ ﻣﻦ ﺑﻌﺪ ﻣﻮﺗﻪ‬
‫ﺃﻗﺎﻡ ﺍﳌﻴﺖ‪ .‬ﺍﻟﺬﻱ ﻗﺘﻞ ﻣﻦ ﺃﻋﻮﺍﻥ ﺳﻮﺭﻳﺔ ‪ ...‬ﻭﳌﺎ ﻗﺮﺏ ﺟﺴﺪﻩ ﻣﻦ ﻋﻈﺎﻡ ﺃﻟﻴﺸﻊ ﻗﺎﻡ ﻭﻋﺎﺵ‬
‫ﻭﱂ ﻳﻜﻦ ﻫﺬﺍ ﻷ ﱠﻥ ﺟﺴﺪ ﺃﻟﻴﺸﻊ ﻛﺎﻥ ﻃﺎﻫﺮﹰﺍ‪.‬‬
‫ﻭﺃﻳﻀﹰﺎ ﻳﻮﺳﻒ ﺍﳊﻜﻴﻢ ﻛﺎﻥ ﻣﻌﺎﻧﻘﹰﺎ ﺟﺴﺪ ﺃﺑﻴﻪ ﻳﻌﻘﻮﺏ‪ .‬ﺑﻌﺪ ﻣﻮﺗﻪ ﻭﻫﻮ ﻋﻠﻰ ﻓﺮﺍﺷﻪ‪.‬‬
‫ﻭﻣﻮﺳﻰ ﻭﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ ﻛﺎﻧﺎ ﺣﺎﻣﻠﲔ ﺟﺴﺪ ﻳﻮﺳﻒ ﻣﻌﻬﻤﺎ‪ .‬ﻭﱂ ﳛﺴـﺒﺎ ﳍﻤـﺎ ﺫﻟـﻚ‬
‫ﺩﻧﺲ‪...‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﳓﻦ ﺃﻳﻀﹰﺎ ﺍﻷﺳﺎﻗﻔﺔ ﻓﻠﻨﻤﺲ ﺍﻟﺬﻳﻦ ﺭﻗﺪﻭﺍ ﺑﻼ ﲢﻔﻆ‪ .‬ﻭﻻ ﺗﻈﻨﻮﺍ ﺃﻧﻜﻢ ﺗﻨﺠﺴﺘﻢ‬
‫ﻭﻻ ﺗﺮﺫﻟﻮﺍ ﻋﻈﺎﻡ ﻫﺆﻻﺀ ﳍﺬﺍ ﺍﻟﺴﺒﺐ‪ .‬ﻭﺩﻋﻮﺍ ﻋﻨﻜﻢ ﻫﺬﺍ ﺍﻟﺘﺤﻔﻆ ﻫﻜﺬﺍ ﻷﻥ ﺫﻟﻚ ﺧـﻮﻑ‬
‫ﻭﻋﺠﺰ‪.‬‬
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‫ﻓﺎﲰﻌﻮﺍ ﺑﻄﻬﺎﺭﺓ ﻭﺣﻜﻤﺔ ﻭﺟﻮﺩﺓ ﻟﺘﻜﻮﻧﻮﺍ ﺷﺮﻛﺎﺀ ﻟﻠﺤﻴﺎﺓ‪ .‬ﻭﺗﺸﺎﺭﻛﻮﺍ ﻣﻠﻜﻮﺕ ﺍﻟﻠﱠﻪ‬
‫ﻭﺗﻘﺒﻠﻮﺍ ﺍﻟﺒُﺸﺮﻯ ﻭﺗﺴﺘﺮﳛﻮﺍ ﺇﱃ ﺍﻷﺑﺪ ﻣﻊ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻣُﺨﻠﱢﺼﻨﺎ ﺍﻟﺬﻱ ﻫﻮ ﻗﺎﺩﺭ ﺃﻥ ﻳﻔـﺘﺢ‬
‫ﺁﺫﺍﻥ ﻗﻠﻮﺑﻜﻢ‪ .‬ﻭﺗﻘﺒﻠﻮﺍ ﻛﻼﻡ ﺍﻟﻠﱠﻪ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﺧﺪﻣﻜﻢ ﺑﺎﻹﳒﻴﻞ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﺍﻟـﺬﻱ ﻟﻴﺴـﻮﻉ‬
‫ﺐ ﻋﻨﺎ ﻋﻠﻰ ﻋﻬﺪ ﺑﻴﻼﻃﺲ ﺍﻟﺒﻨﻄﻲ ﻭﻫﲑﻭﺩﺱ‪ .‬ﻭﻣﺎﺕ ﻭﻗﺎﻡ ﻣﻦ‬ ‫ﺍﳌﺴﻴﺢ ﻣُﺨﻠﱢﺼﻨﺎ‪ .‬ﺍﻟﺬﻱ ﺻُِﻠ َ‬
‫ﺍﳌﻮﺍﺕ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻳﺄﰐ ﰲ ﺇﻧﻘﻀﺎﺀ ﻫﺬﺍ ﺍﻟﺪﻫﺮ ﲟﺠﺪ ﻭﻗﻮﺓ ﻋﻈﻴﻤﺔ‪ .‬ﻭﻳﻘﻴﻢ ﺍﻷﻣﻮﺍﺕ‪.‬‬
‫ﻭﻳُﻌﻄﻲ ﻛﻤﺎ ﹰﻻ ﻟﻠﻌﺎﱂ‪ .‬ﻭﻳُﻌﻄﻲ ﻛﻞ ﻭﺍﺣﺪ ﻛﻨﺤﻮ ﻋﻤﻠﻪ ‪ ..‬ﺍﻟﺬﻱ ﺃﻋﻄﺎﻧـﺎ ﻋﺮﺑـﻮﻥ‬
‫ﻣﲑﺍﺙ ﻗﻴﺎﻣﺘﻪ‪ .‬ﺍﻟﺬﻱ ﺻﻌﺪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺑﻘﻮﺓ ﻋﻈﻴﻤﺔ‪ .‬ﻟﻠﱠﻪ ﺍﻵﺏ ﺍﻟﻀﺎﺑﻂ ﻟﻠﻜـﻞ‪ .‬ﺑﻌـﺪ ﺃﻥ‬
‫ﺭﺃﻳﻨﺎﻩ ﳓﻦ‪ .‬ﻭﺃﻛﻠﻨﺎ ﻭﺷﺮﺑﻨﺎ ﻣﻌﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﻣﻦ ﺑﻌﺪ ﻗﻴﺎﻣﺘﻪ ﻣﻦ ﺍﻷﻣﻮﺍﺕ ‪ ..‬ﻭﺟﻠﺲ ﻋـﻦ‬
‫ﳝﲔ ﺍﻟﻌﺮﺵ‪ .‬ﺍﻟﺬﻱ ﻟﻠﱠﻪ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻀﺎﺑﻂ ﺍﻟﻜﻞ‪ .‬ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﻟﺸﺎﺭﻭﺑﻴﻢ‪ .‬ﺍﻟﺬﻱ ﲰﻊ ﺍﻵﺏ‬
‫ﻼ ﻟﻪ ﺍﺟﻠﺲ ﻋﻦ ﳝﻴﲏ ﺣﱴ ﺃﺿﻊ ﺃﻋﺪﺍﺀﻙ ﲢﺖ ﻣﻮﻃﺊ ﻗﺪﻣﻴﻚ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﺭﺁﻩ ﺍﻟﻄﻮﺑﺎﻭﻱ‬ ‫ﻗﺎﺋ ﹰ‬
‫ﺍﺳﻄﻔﺎﻧﻮﺱ ﻭﺻﺮﺥ ﻭﻗﺎﻝ ﺃﻧﻪ ﺧﺎﻟﻖ ﻛﻞ ﺍﻟﻄﻐﻤﺎﺕ ﺍﻟﻨﺎﻃﻘﺔ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻟﻪ ﺍﺠﻤﻟﺪ ﻭﺍﻟﻌﻈﻤـﺔ‪.‬‬
‫ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺴﺠﻮﺩ ﻟﻠﱠﻪ ﺍﻵﺏ ﻣﻌﻪ‪ .‬ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﺍﻵﻥ ﻭﻛﻞ ﺁﻭﺍﻥ ﻭﺇﱃ ﺩﻫﺮ ﺍﻟﺪﺍﻫﺮﻳﻦ‬
‫ﺃﻣﲔ‪ .‬ﺍﻟﻠﱠﻪ ﺍﳌﹸﺨﻠﱢﺺ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻳﻌﻄﻴﻜﻢ ﺍﻟﻨﻌﻤﺔ ﻳﺎ ﺁﺑﺎﺋﻲ ﺍﻷﻃﻬﺎﺭ ﰲ ﻣﻠﻜﻮﺗﻪ ﻷﻧﻜـﻢ‬
‫ﻭﲰﺘﻤﻮﻧﺎ ﺃﻥ ﻧﻀﻊ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﺑﻐﲑ ﺍﺳﺘﺤﻘﺎﻗﻨﺎ‪.‬‬

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‫ﻷﺟﻞ ﺍﻷﺭﺍﻣﻞ ﺍﳍﺎﺋﻤﺎﺕ ﺍﻟﻼﰐ ﻫ ﱠﻦ ﺷﺒﻪ ) ﺑﻨﺎﺕ (‬
‫ﺍﻟﺮﻫﺒﺎﻥ ﻭﺍﻟﻌﺬﺍﺭﻯ ﺍﻟﻼﺋﻲ ﻳﻔﻌﻠ َﻦ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺴﻤﹰﺎ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺇﺑﻠﻴﺲ ﻛﺜﲑ ﺍﳌﺼﺎﺋﺪ ﻭﻫﻮ ﺑﺄﻧﻮﺍﻉ ﻛﺜﲑﺓ‪ .‬ﻳﻔﻌﻞ ﺍﻵﻥ ﰲ ﻗﻮﻡ ﻣﺜﻞ‬
‫ﻣﺎ ﻓﻌﻠﻪ ﻣﻊ ﻗﺎﻳﲔ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﻳﺼﻴﺐ ﻗﻮﻣﹰﺎ ﻣﻨﻬﻦ ﻳﻘﻠﻦ ﺃﻬﻧﻦ ﺃﺭﺍﻣﻞ‪ .‬ﻭﻻ ﻳﻔﻌﻠ َﻦ ﻣـﺎ‬
‫ﻳﻠﻴﻖ ﺑﺎﻷﺭﺍﻣﻞ ﻛﻤﺎ ﻓﻌﻞ ﻗﺎﻳﲔ ﲟﺎ ﻻ ﻳﻠﻴﻖ ﺑﺎﻹﺧﻮﺓ‪ .‬ﻫﺆﻻ ﻻ ﻳﻌﻠﻤﻦ ﺃﻥ ﻟﻴﺲ ﺍﺳـﻢ ﺃﺭﻣﻠـﺔ‬
‫ﻳُﺪﺧْﻞ ﻬﺑﻢ ﺇﱃ ﺍﳌﻠﻜﻮﺕ‪ .‬ﺑﻞ ﺍﻷﻣﺎﻧﺔ ﻭﺍﳊﻖ ﻭﺍﻷﻓﻌﺎﻝ ﺍﳌﻘﺪﺳﺔ‪ .‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻭﺍﺣﺪﺓ ﺭﲝـﺖ‬
‫ﺍﺳﻢ ﺍﻷﺭﻣﻠﻴﺔ‪ .‬ﻭﺗﻔﻌﻞ ﺍﻷﻓﻌﺎﻝ ﺍﳌﹸﻀﺎﺩﺓ ﻓﺈ ﱠﻥ ﺃﺭﻣﻠﻴﺘﻬﺎ ﻟﻦ ﺗﺼﻞ ﻬﺑﺎ ﺇﱃ ﺍﳌﻠﻜﻮﺕ‪ .‬ﻭﺗﻠﻘﻴﻬﺎ ﰲ‬
‫ﺍﻟﻌﺬﺍﺏ ﺇﱃ ﺍﻷﺑﺪ‪ .‬ﻳﺴﻤﻊ ﻷﺟﻞ ﻗﻮﻡ ﰲ ﺍﻷﺭﺍﻣﻞ ﺃﻬﻧ ﱠﻦ ﺣﺴﱠﺎﺩﺍﺕ ﻳﻔﻌﻠـ َﻦ ﻣـﺎ ﻻ ﳚـﺐ‪.‬‬
‫ﻭﻫ ﱠﻦ ﻟﺴ َﻦ ﺗﻠﻤﻴﺬﺍﺕ ﻟﻠﺘﻌﻠﻴﻢ ﻷﻧﻪ ﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬ ﱠﻦ ﳌﺎ ﺃﻋﻄﻰ ﻗﻮﻡ ﺷﺮﻳﻜﺘﻬﻦ ﺍﻷﺭﻣﻠـﺔ‪.‬‬
‫ﻭﻗﺪ ﻗﺪﱠﻡ ﳍﺎ ﻓﻀﺔ ﺃﻭ ﻃﻌﺎﻣﹰﺎ ﺃﻭ ﺷﺮﺍﺑﹰﺎ ﺃﻭ ﺣﺬﺍﺀ‪ .‬ﻭﺇﺫﺍ ﺷﺎﻫﺪﺕ ﺃﺧﺘﻬ ﱠﻦ ﻭﻗﺪ ﻧﺎﳍـﺎ ﺭﺍﺣـﺔ‪.‬‬
‫ﻓﻠﻴﻘﻠ َﻦ‪ :‬ﺗﺒﺎﺭﻛﺖ ﻳﺎ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﺃﻋﻄﻴﺖ ﺭﺍﺣﺔ ﻷﺧﺘﻨﺎ ﺍﻷﺭﻣﻠﺔ‪ .‬ﻳﺎﺭﺏ ﺑﺎﺭﻙ ﻭﳎﱢﺪ ﻣَﻦ ﺧﺪﻣﻬﺎ‬
‫ﻂ ﳎﺪﹰﺍ ﻷﺳﻘﻔﻨﺎ ﺍﻟﺬﻱ ﺃﺣﺴﻦ‬ ‫ﻭﻳﻨﻤﻮ ﻓﻌﻠﻪ ﺃﻣﺎﻣﻚ ﺑﺎﻟِﺒ ﱢﺮ‪ .‬ﻭﺍﺫﻛﺮﻩ ﺑﺎﳋﲑ ﰲ ﻳﻮﻡ ﺗﻌﻬﺪﻩ‪ .‬ﻭﺍﻋ ِ‬
‫ﺧﺪﻣﺘﻪ ﳍﺎ‪ .‬ﻭﻟﻴﻔﻌﻞ ﺭﲪﺔ ﻣﻊ ﺷﺮﻳﻜﺘﻨﺎ ﺍﻟﻌﺠﻮﺯﺓ ﺍﻟﻌﺮﻳﺎﻧﺔ ﻭﺃﻋﻄﻪ ﺇﻛﻠﻴﻞ ﻓﺨﺮ ﰲ ﻳﻮﻡ ﺇﻋﻼﻥ‬
‫ﻇﻬﻮﺭﻙ‪...‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺃﻣﱠﺎ ﺍﻟﱵ ﺻﻨﻌﻮﺍ ﺍﻟﺮﲪﺔ ﻣﻌﻬﺎ ﻓﻠﺘُﺼ ﱢﻞ ﻣﻌﻬ ﱠﻦ ﻣﻦ ﺃﺟﻞ ﺍﻟﺬﻱ ﺩﻓﻊ ﳍﺎ ﺣﺎﺟﺘـﻬﺎ‪.‬‬
‫ﰒ ﺍﻟﱵ ﺃﻋﻄﺖ ﺍﻟﺮﲪﺔ ﺳﺮﹰﺍ‪ .‬ﻭﺗﺪﻋﻮ ﳍﺎ ﻭﺍﻟﱵ ﺗﻌﻄﻰ ﻳﻜﻮﻥ ﻋﻤﻠﻬﺎ ﺳ ﱠﺮﹰﺍ‪ .‬ﻟﺘﻜﻮﻥ ﻣﻘﺒﻮﻟﺔ ﺃﻣﺎﻡ‬
‫ﺍﻟﺮﺏ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺏ‪ :‬ﺇﺫﺍ ﻓﻌﻠﺖ ﺭﲪﺔ ﻻ ﺗﺪﻉ ﴰﺎﻟﻚ ﺗﻌﻠﻢ ﻣﺎ ﺗﻔﻌﻠﻪ ﳝﻴﻨﻚ‪ .‬ﻟﺘﻜﻦ ﺭﲪﺘﻚ‬
‫ﰲ ﺍﻟﺴ ﱢﺮ‪ .‬ﻭﺃﺑﻮﻙ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﰲ ﺍﳋﻔﺎﺀ ﻳﻜﺎﻓﺌﻚ ﻋﻼﻧﻴﺔ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺃﻣﱠﺎ ﻋﻦ ﺍﻷﺭﺍﻣﻞ ﺍﻟﻼﰐ ﻻ ﻳﺸﺘﻬﲔ ﺃﻥ ﻳﻌﺸ َﻦ ﺟﻴﺪﹰﺍ ﻛﻮﺻﺎﻳﺎ ﺍﻟﻠﱠﻪ‪ .‬ﻓﺈﻧﻚ ﲡﺪﻫ ﱠﻦ‬
‫ﻣﻬﺘﻤﺎﺕ ﺑﻜﺜﺮﺓ ﺍﻷﺳﺌﻠﺔ‪ .‬ﻭﻳﺴﺘﻘﺼﲔ ﻋﻦ ﻣَﻦ ﺩﻓﻊ ﺍﻟﺮﲪﺔ ﳍ ﱠﻦ‪ .‬ﺃﻭ ﻣَﻦ ﻫﻢ ﺍﻟﺬﻳﻦ ﺁﺧـﺬ ﹶﻥ‪.‬‬
‫ﻓﺈﺫﺍ ﻋﺮﻓﻮﻫ ﱠﻦ ﻗﻠ َﻦ ﺃﻬﻧﻦ ﻣﻀﻴﻘﺎﺕ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻼﰐ ﺩُِﻓ َﻊ ﳍ ﱠﻦ‪ :‬ﳌﺎﺫﺍ ﺃﻛﺮﻣﺖ ﻫﺆﻻﺀ ﻭﺗﺮﻛﺘﻨـﺎ؟‬
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‫ﻓﺈﺫﺍ ﻗﻠ َﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻓﻬ ﱠﻦ ﺟﺎﻫﻼﺕ‪ .‬ﻭﻻ ﻳﻔﻬﻤ َﻦ ﺃ ﱠﻥ ﺍﻟﺬﻱ ﻓﹸ ِﻌ ﹶﻞ ﻟﻴﺲ ﻫﻮ ﺑـﺈﺭﺍﺩﺓ ﺑﺸـﺮ‪.‬‬
‫ﺑﻞ ﺑﺄﻣﺮ ﺍﻟﻠﱠﻪ‪ .‬ﺇﺫﺍ ﻛ ﱠﻦ ﻭﺣﺪﻫ ﱠﻦ ﻳﺸﻬﺪ ﹶﻥ ﻷﻧﻔﺴﻬ ﱠﻦ ﺃﻬﻧ ﱠﻦ ﻗﺮﻳﺒﺎﺕ‪ .‬ﻭﻫ ﱠﻦ ﻣﻀﻴﻖ ﻋﻠﻴﻬ ﱠﻦ ﺑﻔﻘـﺮ‬
‫ﻋﻈﻴﻢ‪ .‬ﻭﺃﻬﻧ ﱠﻦ ﺑﺎﻷﻛﺜﺮ ﻋﺮﻳﺎﻧﺎﺕ‪ .‬ﻓﻜﺎ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬ ﱠﻦ ﺃﻥ ﻳﻔﻬﻤ َﻦ ﺃﻥ ﺍﻟﻌﻄﻴﺔ ﻟﻴﺴﺖ ﺑـﺈﺭﺍﺩﺓ‬
‫ﱳ ﻭﻻ ﻳُﺴﺒﱢﱭ ﺗﻌﺒﹰﺎ ﳋﺪﺍﻡ ﺍﻟﺮﲪﺔ‪ .‬ﺑﻞ ﺑـﺪﺧﻠﻦ ﺇﱃ ﺑﻴـﻮﻬﺗﻦ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺑﻞ ﺑﺄﻣﺮ ﺍﻟﻠﱠﻪ‪ .‬ﻭﻟﻴﺴﻜ َ‬
‫ﻭﻳﺴﺠﺪﻥ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻦ‪ .‬ﻭﻳﺴﺄﻟﻦ ﺍﻟﻠﱠﻪ ﺃﻥ ﻳﻐﻔﺮ ﳍ ﱠﻦ ﺧﻄﻴﺘﻬ ﱠﻦ‪ .‬ﺍﻟﻠﱠﻪ ﺃﻣﺮ ﻓﺎﻋﻠﻲ ﺍﳋـﲑﺍﺕ‬
‫ﻻ ﻳﺮﻓﺾ ﻓﻌﻠﻬﻦ ﻭﻟﻴﺄﺧﺬﻥ ﻭﻻ ﻳﻠﻤﻦ ﺃﺣﺪﹰﺍ‪ .‬ﻭﻧﺴﲔ ﺍﻟﺬﻱ ﻗﺎﻝ‪ " :‬ﻣﺒﺎﺭﻛﻚ ﻳﻜﻮﻥ ﻣﺒﺎﺭﻛﹰﺎ‪.‬‬
‫ﻭﻻﻋﻨﻚ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻧﹰﺎ "‪ .‬ﻭﻗﻮﻟﻪ ﺃﻳﻀﹰﺎ‪ " :‬ﺇﺫﺍ ﺩﻋﻴﺘﻢ ﺇﱃ ﺑﻴﺖ‪ .‬ﻓﻘﻮﻟﻮﺍ ﺍﻟﺴﻼﻡ ﳍﺬﺍ ﺍﻟﺒﻴـﺖ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﺍﺑﻦ ﺳﻼﻣﻜﻢ‪ .‬ﻓﺴﻼﻣﻜﻢ ﳛﻞ ﻋﻠﻴﻪ‪ .‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻳﺴﺘﺤﻖ ﻓﺴﻼﻣﻜﻢ ﻳﻌﻮﺩ‬
‫ﺇﻟﻴﻜﻢ "‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺴﻼﻣﺔ ﺗﻌﻮﺩ ﺇﱃ ﻣﺮﺳﻠﻬﺎ‪ .‬ﺇﺫﺍ ﱂ ﲡﺪ ﻣَﻦ ﻳﺴﺘﺤﻘﻬﺎ‪ .‬ﻓﺎﻟﻠﻌﻨﺔ ﺗﻌـﻮﺩ‬
‫ﺑﺎﻷﻛﺜﺮ ﻋﻠﻰ ﺭﺃﺱ ﻣﺮﺳﻠﻬﺎ ﻇﹸﻠﻤﹰﺎ‪ .‬ﻷ ﱠﻥ ﻛﻞ ﻣَﻦ ﻳﻠﻌﻦ ﻣَﻦ ﻻ ﻳﺴﺘﺤﻖ ﻓﻬﻮ ﻳﻠﻌﻦ ﻧﻔﺴﻪ ﻓﻘﻂ‪.‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ‪ " :‬ﻣﺜﻞ ﻃﻴﻮﺭ ﻃﺎﺋﺮﺓ ﻭﻋﺼﺎﻓﲑ‪ .‬ﻫﻜﺬﺍ ﻟﻌﻨﺎﺕ ﺑﺎﻃﻠﺔ ﻻ ﺗﺄﰐ ﻋﻠﻰ ﺃﺣﺪ "‪.‬‬
‫ﻭﺃﻳﻀﹰﺎ ﻳﻘﻮﻝ‪ " :‬ﻣَﻦ ﻳﻘﻮﻝ ﻟﻌﻨﺎﺕ ﻓﻬﻮ ﺟﺎﻫﻞ ﺟﺪﹰﺍ‪ .‬ﻣﺜﻞ ﺫﺑﺎﺏ ﺍﻟﻨﺤﻞ ﺍﻟﺬﻱ ﻫﻮ ﺿـﻌﻴﻒ‪.‬‬
‫ﺇﺫﺍ ﻟﺴﻊ ﻭﺍﺣﺪﹰﺍ ﺑﻘﻮﺗﻪ ﻛﻠﻬﺎ‪ .‬ﻓﺈﻥ ﺷﻮﻛﺘﻪ ﺗﺰﻭﻝ‪ .‬ﻭﻳﻜﻮﻥ ﻋﺎﻗﺮﹰﺍ‪ .‬ﻫﻜﺬﺍ ﳛﻞ ﺑﻜﻢ ﻛﻞ ﺳﻮﺀ‬
‫ﺗﻔﻌﻠﻮﻩ ﺑﻐﲑﻛﻢ‪ .‬ﺇﳕﺎ ﺗﻔﻌﻠﻮﻧﻪ ﺑﺄﻧﻔﺴﻜﻢ ﻓﻘﻂ‪ .‬ﻗﺎﻝ‪ :‬ﻣَﻦ ﺣﻔﺮ ﺣﻔﺮﺓ ﻭﻋﻤﱠﻘﻬـﺎ‪ .‬ﻓﻠﻴﻘـﻊ ﰲ‬
‫ﺍﳊﻔﺮﺓ ﺍﻟﱵ ﺻﻨﻌﻬﺎ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻣَﻦ ﺣﻔﺮ ﺣﻔﺮﺓ ﻟﺼﺎﺣﺒﻪ ﻳﻘﻊ ﻓﻴﻬﺎ‪ .‬ﰒ ﺍﻟﺬﻱ ﻳﻜﺮﻩ ﺍﻟﻠﻌﻨﺔ ﻻ ﳚﻮﺯ‬
‫ﻟﻪ ﺃﻥ ﻳﻠﻌﻦ ﺃﺣﺪﹰﺍ‪ .‬ﻗﺎﻝ ﺍﻟﺬﻱ ﺗﻜﺮﻩ ﺃﻥ ﻳُﺼﻨﻊ ﺑﻚ ﻻ ﺗﺼﻨﻌﻪ ﺑﻐﲑﻙ‪..‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻷﺟﻞ ﻫﺬﺍ ﺃﻳﻬﺎ ﺍﻷﺳﺎﻗﻔﺔ ﻋﻠﱢﻤﻮﺍ ﺍﻟﻐﲑ ﺭﺍﺿﲔ‪ .‬ﻭﺍﻧﺘﻬﺮﻭﺍ ﺍﻟـﻮﻗﺤﲔ ﻭﻋـﺰﻭﺍ‬
‫ﺍﳌﻀﻴﻘﻲ ﺍﻟﺼﺪﻭﺭ ﻭﻗﻮﻭﺍ ﺍﳌﺮﺿﻰ‪ .‬ﻭﺍﻓﺘﺨﺮﻭﺍ ِﺑﻤَﻦ ﻳﺴﻌﻰ ﺑﺎﻟﻄﻬﺎﺭﺓ‪ .‬ﻭﺩﻋـﻮﻫﻢ ﻳﺒـﺎﺭﻛﻮﻥ‬
‫ﻭﻻ ﻳﻠﻌﻨﻮﻥ ﻭﻳﻜﻮﻧﻮﻥ ﺫﻭﻱ ﺳﻼﻣﺔ ﻻ ﺻﺎﻧﻌﻲ ﺣﺮﺏ‪.‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺃﺳﻘﻒ ﺃﻭ ﻗﺴﻴﺲ ﺃﻭ ﴰﺎﺱ‪ .‬ﺃﻭ ﻣَﻦ ﻟﻪ ﻃﻘﺲ ﺍﻟﻜﻬﻨﻮﺕ ﻻ ﻳﻨﺠﺲ ﻟﺴﺎﻧﻪ‪.‬‬
‫ﺑﻠﻌﻨﺔ ﻋﻮﺿﹰﺎ ﻋﻦ ﺍﻟﱪﻛﺔ‪ .‬ﻟﺌﻼ ﻳﺮﺙ ﺍﻟﻠﻌﻨﺔ ﻋﻮﺽ ﺍﻟﱪﻛﺔ‪....‬‬
‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﻭﻟﻴﻜﻦ ﻟﻸﺳﻘﻒ ﺗﺄﺩﻳﺐ ﻭﺍﻫﺘﻤﺎﻡ ﺑﺘﻌﻠﻴﻢ ﺍﻟﺸﻌﺐ‪ .‬ﻟﺌﻼ ﳜﺮﺝ ﻣﻦ ﺃﻓﻮﺍﻫﻬﻢ‬
‫ﻟﻌﻨﺔ‪.‬‬
‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﻭﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘـﻮﺍﱏ ﻋـﻦ ﺍﻟﻜـﻞ‪ .‬ﺍﻟﻜﻬﻨـﺔ ﺍﻟﻌـﺬﺍﺭﻯ ﻭﺍﻷﺭﺍﻣـﻞ‬
‫ﻭﺍﻟﻌﻠﻤﺎﻧﻴﲔ‪.‬‬
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‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﻓﻸﺟﻞ ﻫﺬﺍ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ ﺇﻗﺴﻢ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻛﻤﺎ ﻳﺮﺿﻲ ﺍﻟﻠﱠﻪ‪ .‬ﻷﻬﻧﻢ ﺷﺮﻛﺎﺅﻙ‬
‫ﰲ ﺣﻴﺎﺗﻚ ﻭﺃﻋﻮﺍﻥ " ﻟﻠﱪ "‪ .‬ﻫﺆﻻﺀ ﲣﺘﱪﻫﻢ ﻣﻦ ﻛﻞ ﺍﻟﺸﻌﺐ‪ .‬ﻫﻞ ﻫﻢ ﻣﺴﺘﺤﻘﻮﻥ ﻣﻌﺪﻭﻥ‬
‫ﺃﻥ ﳜﺪﻣﻮﺍ ﺣﻮﺍﺋﺞ ﺍﳋﺪﻣﺔ‪.‬‬
‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﻭﺗﻘﺴﻢ ﺃﻳﻀﹰﺎ ﴰﺎﺳﺎﺕ ﻧﺴﻮﺓ ﳐﺘﺎﺭﺍﺕ ﻗﺪﻳﺴﺎﺕ‪ .‬ﻷﺟﻞ ﺧﺪﻣـﺔ ﺍﻟﻨﺴـﺎﺀ‪.‬‬
‫ﻷﻧﻚ ﻻ ﺗﻘﺪﺭ ﺃﻥ ﺗﺮﺳﻞ ﴰﺎﺳﹰﺎ ﺇﱃ ﺑﻴﻮﺕ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻷﺟﻞ ﻏﲑ ﺍﳌﺆﻣﻨﺎﺕ‪ .‬ﺑﻞ ﺗﺮﺳﻞ ﴰﺎﺳـﺔ‬
‫ﺍﻣﺮﺃﺓ‪ .‬ﻷﺟﻞ ﻓﻜﺮ ﺍﻟﻨﺎﺱ ﺍﻟﺴﻮﺀ‪ .‬ﻭﻷﻧﻚ ﲢﺘﺎﺝ ﺇﱃ ﺍﻟﺸﻤﺎﺳﺎﺕ ﺍﻟﻨﺴﺎﺀ ﰲ ﺃﺷﻴﺎﺀ ﻛـﺜﲑﺓ‪.‬‬
‫ﻭﺃﻭﱠﻝ ﺫﻟﻚ ﻷﺟﻞ ﺍﻣﺮﺍﺓ ﺗﺘﻌﻤﱠﺪ‪ .‬ﻓﻴﺪﻫﻦ ﺍﻟﺸﻤﺎﺱ ﺟﺒﺎﻫﻬﻦ ﻓﻘﻂ ﻣﻦ ﺍﻟﺰﻳﺖ ﺍﳌﻘﺪﺱ‪ .‬ﻭﺑﻌﺪﻩ‬
‫ﺗﺪﻫﻦ ﺍﻟﺸﻤﺎﺳﺔ ﺍﳌﺮﺃﺓ‪ .‬ﻷﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﺘﺄﻣﻞ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻨﺴﺎﺀ ﺇ ﱠﻻ ﰲ ﻭﺿﻊ ﺍﻟﻴﺪ ﻻ ﻏـﲑ ‪..‬‬
‫ﻟﻜﻲ ﻳﺪﻫﻦ ﺍﻷﺳﻘﻒ ﺭﺃﺱ ﺍﳌﺮﺃﺓ‪ .‬ﻛﻤﺎ ﻛﺎﻥ ﺃﻭ ﹰﻻ ﻳﺪﻫﻦ ﺍﻟﻜﻬﻨﺔ ﺍﳌﻠﻮﻙ ﻟﻴﺲ ﺃﻬﻧﻢ ﻳـﺪﻫﻨﻮﻥ‬
‫ﺍﻟﺬﻳﻦ ﻳﺘﻌﻤﱠﺪﻭﻥ ﺍﻵﻥ‪ .‬ﻟﻴﺼﲑﻭﺍ ﻛﻬﻨﺔ ﺑﻮﺿﻊ ﺍﻟﻴﺪ ﻋﻠﻴﻬﻢ‪ .‬ﺑﻞ ﻟﻴﻜﻮﻧﻮﺍ ﻧﺼﺎﺭﻯ ﻣـﻦ ﺟﻬـﺔ‬
‫ﺍﳌﺴﻴﺢ‪ .‬ﳑﻠﻜﺔ ﻭﻛﻬﻨﻮﺗﹰﺎ‪ .‬ﻭﺷﻌﺒﹰﺎ ﻃﺎﻫﺮﹰﺍ‪ .‬ﻛﻨﻴﺴﺔ ﺍﻟﻠﱠﻪ ﻋﻤﻮﺩﹰﺍ ﺛﺎﺑﺘﹰﺎ ﻟﻠﺨﱳ‪ .‬ﻭﺍﻟﺬﻳﻦ ﱂ ﻳﻜﻮﻧﻮﺍ‬
‫ﺷﻌﺒﹰﺎ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺻﺎﺭﻭﺍ ﺍﻵﻥ ﳐﺘﺎﺭﻱ ﺍﻟﻠﱠﻪ‪ .‬ﺃﻧﺖ ﺍﻵﻥ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ ﺇﺩﻫﻦ ﺭﺃﺱ ﻣَـﻦ‬
‫ﻳﺘﻌﻤﱠﺪ ﻛﺎﳌﺜﺎﻝ ﺍﻷﻭﻝ ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﺃﻧﺜﻰ ﻣﻦ ﺍﻟﺰﻳﺖ ﺍﳌﻘﺪﺱ‪ .‬ﺍﻟﺬﻱ ﻫﻮ ﻣﺜـﺎﻝ ﺍﳌﻌﻤﻮﺩﻳـﺔ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﺻ ﱢﻞ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻷﺳﻘﻒ‪ .‬ﺃﻭ ﺍﻟﻘﺴﻴﺲ ﺍﻟـﺬﻱ ﻋﻨـﺪﻙ ﺍﻟﺼـﻠﻮﺍﺕ‬
‫ﺍﳌﻘﺪﺳﺔ ﻋﻠﻴﻬﻢ ﺑِﺎﺳﻢ ﺍﻵﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻭﺍﺻﺒﻐﻬﻢ ﰲ ﺍﳌﺎﺀ‪ .‬ﻭﺍﻟﺮﺟﻞ ﺍﻟﺸـﻤﺎﺱ‬
‫ﻓﻠﻴﺄﺧﺬ ﺍﻟﺬﻛﺮ ﻣﻨﻚ‪ .‬ﻭﺍﳌﺮﺃﺓ ﺍﻟﺸﻤﺎﺳﺔ ﺗﺄﺧﺬ ﺍﻷﻧﺜﻰ‪ .‬ﻟﻜﻲ ﺇﺫﺍ ﻣـﺎ ﻧـﺎﻟﻮﺍ ﺍﳋـﺎﰎ ﺍﻟـﺬﻱ‬
‫ﻻ ﻳﻘﻠﺐ‪ .‬ﻳﺼﺒﺤﻮﻥ ﰲ ﻫﺪﻭﺀ ﻳﻠﻴﻖ ﻬﺑﻢ‪ .‬ﻭﺑﻌﺪ ﻫﺬﺍ ﻓﻠﻴﻤﺴﺢ ﺍﻷﺳﻘﻒ ﺍﻟـﺬﻳﻦ ﻳﺘﻌﻤﱠـﺪﻭﻥ‬
‫ﺑﺎﳌﲑﻭﻥ‪ .‬ﻷﻧﻨﺎ ﺃﻋﻄﻴﻨﺎﻩ ﻋﻮﺿﹰﺎ ﺻﺒﻐﺔ ﻣﻮﺕ ﻳﺴﻮﻉ ﺑﺎﳌﺎﺀ ﻋﻮﺽ ﻛﻔﻨﻪ ﻭﺍﻟﺰﻳﺖ ﻋﻮﺿﹰﺎ ﻋـﻦ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻭﺍﳋﺎﰎ ﻋﻮﺿﹰﺎ ﻋﻦ ﺍﻟﺼﻠﻴﺐ ‪ ...‬ﻭﺍﳌﲑﻭﻥ ﻫﻮ ﺛﺒﺎﺕ ﺍﻻﻋﺘﺮﺍﻑ‪ .‬ﻭﺗـﺬﻛﺎﺭ‬
‫ﺍﻵﺏ ﺃﻱ ﺃﻧﻪ ﺳﺒﺐ ﺇﺭﺳﺎﻝ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻫﺬﺍ ﻧﻘﻮﻟﻪ ﺃﻧﻪ ﺷﻬﺎﺩﺓ‪ .‬ﻭﻏﻄﺎﺳـﻨﺎ ﰲ ﺍﳌـﺎﺀ‪.‬‬
‫ﻫﻮ ﺃﻧﻨﺎ ﻧﺸﺎﺭﻙ ﻣﻮﺕ ﺍﳌﺴﻴﺢ‪ .‬ﻭﺍﻟﺼﻌﻮﺩ ﻣﻦ ﺍﳌﺎﺀ ﻫﻮ ﻣﺜﺎﻝ ﺍﻧﺒﻌﺎﺛﻨﺎ ﻣﻌﻪ ﺃﻳﻀﹰﺎ‪ .‬ﺍﻟﻠﱠﻪ ﺍﻵﺏ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﻟﻜﻞ‪ .‬ﻭﺍﳌﺴﻴﺢ ﺍﻟﻮﺣﻴﺪ ﻫﻮ ﺍﻟﻠﱠﻪ ﺍﻻﺑﻦ ﺍﳊﺒﻴﺐ ﺍﻟﺬﻱ ﻟﻶﺏ‪ .‬ﻭﻫـﻮ ﺭﺏ ﺍﺠﻤﻟـﺪ‬
‫ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻫﻮ ﺍﻟﺒﺎﺭﻗﻠﻴﻂ‪ .‬ﺍﻟﺬﻱ ﻳﺮﺳﻠﻪ ﺍﳌﺴﻴﺢ ﻳﻌﻠﻢ ﻣﻦ ﺟﻬﺘﻪ ﻭﻳُﺒﺸﱢﺮ ﺑـﻪ‪ .‬ﻭﺍﻟـﺬﻱ‬
‫ﻳﺘﻌﻤﱠﺪ ﻓﻠﻴﻜﻦ ﻏﺮﻳﺒﹰﺎ ﻣﻦ ﻛﻞ ﳐﺎﻟﻔﺔ‪ .‬ﻭﻻ ﻳﺼﻨﻊ ﺧﻄﻴﺔ‪ .‬ﻭﻳﻜﻮﻥ ﳐﺎﻟﻄﹰﺎ ﻟﻠﱠﻪ‪ .‬ﻭﻋﺪﻭﹰﺍ ﻹﺑﻠﻴﺲ‪.‬‬
‫ﻭﺷﺮﻳﻜﹰﺎ ﻭﻭﺭﺍﺛﹰﺎ ﻣﻊ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻣُﻌﺘﺮﻓﹰﺎ ﺑﺄﺑﻴﻪ ﻭﺟﺎﺣﺪﹰﺍ ﻹﺑﻠﻴﺲ ﻭﺷـﻴﺎﻃﻴﻨﻪ ﻭﻏﻮﺍﻳﺘـﻪ‪.‬‬
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‫ﻭﻳﻜﻮﻥ ﻃﺎﻫﺮﹰﺍ ﺑﻼ ﻋﻴﺐ ﻭﻻ ﺩﻧﺲ ﳏﺒﹰﺎ ﻟﻠﱠﻪ ﻭﺍﺑﻨﹰﺎ ﻟﻪ‪ .‬ﻭﻳُﺼﻠﱢﻲ ﻛﺎﺑﻦ ﺃﻣﺎﻡ ﺍﻵﺏ ‪ ..‬ﻭﻳﻘـﻮﻝ‬
‫ﺕ ﻣﻠﻜﻮﺗـﻚ‪.‬‬ ‫ﻫﻜﺬﺍ ﻣﻊ ﺻﻔﻮﻑ ﺍﳌﺆﻣﻨﲔ‪ :‬ﺃﺑﺎﻧﺎ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻟﻴﺘﻘﺪﺱ ﺍﲰﻚ‪ .‬ﻟﻴـﺄ ِ‬
‫ﻟﺘﻜﻦ ﺇﺭﺍﺩﺗﻚ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻋﻠﻰ ﺍﻷﺭﺽ ﺃﻋﻄﻨﺎ ﺧﺒﺰﻧﺎ ﻛﻔﺎﻓﻨﺎ ﻳﻮﻣﹰﺎ ﺑﻴﻮﻡ‪ .‬ﻭﺍﻏﻔﺮ ﻟﻨﺎ ﻣﺎ ﻋﻠﻴﻨﺎ‪.‬‬
‫ﻛﻤﺎ ﻧﻐﻔﺮ ﳓﻦ ِﻟﻤَﻦ ﻟﻨﺎ ﻋﻠﻴﻪ‪ .‬ﻭﻻ ﺗﺪﺧﻠﻨﺎ ﰲ ﺍﻟﺘﺠﺎﺭﺏ‪ .‬ﻟﻜﻦ ﳒﻨﺎ ﻣﻦ ﺍﻟﺸـﺮﻳﺮ ﻷ ﱠﻥ ﻟـﻚ‬
‫ﺍﳌﻠﻜﻮﺕ ﻭﺍﻟﻘﻮﺓ‪ .‬ﻭﺍﺠﻤﻟﺪ ﺇﱃ ﺃﺑﺪ ﺍﻷﺑﺪﻳﻦ ﺁﻣﲔ ‪...‬‬
‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﻭﻟﻴﻜﻦ ﺍﻟﺸﻤﺎﻣﺴﺔ ﺑﻼ ﻋﻴﺐ ﻣﺜﻞ ﺍﻷﺳﻘﻒ‪ .‬ﻭﻟﻴﺴـﻌﻮﺍ ﺑﺎﺟﺘـﻬﺎﺩ ﺃﻛﺜـﺮ‬
‫ﻭﻳﻜﻮﻧﻮﻥ ﻣﻦ ﲨﻠﺔ ﻛﻬﻨﺔ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﻟﻴﻘﺪﺭﻭﺍ ﺧﺪﻣﺔ ﺍﶈﺘـﺎﺟﲔ‪ .‬ﻓﺄﻣﱠـﺎ ﺍﳌـﺮﺃﺓ ﺍﻟﺸﻤﺎﺳـﺔ‬
‫ﻓﻠﺘﺆﺩﱢﺏ ﺍﻟﻨﺴﺎﺀ ﻭﺗﺮﳛﻬﻢ ﻭﺗﻌﻴﻨﻬﻢ ﻭﻳﻜﻮﻥ ﺍﻟﻔﺮﻳﻘﺎﻥ ﺃﻋﻮﺍﻧﹰﺎ ﻭﻋﺒﻴﺪﹰﺍ ﺻـﺎﳊﲔ‪ .‬ﻛﺎﳌﻮﺍﻋﻴـﺪ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺇﺷﻌﻴﺎﺀ ﺍﻟﻨﱯ ﻷﺟﻞ ﺍﻟﺮﺏ‪ :‬ﺣﺴﻦ ﺇﻥ ﺃﻧﺖ ﺯﻛﱠﻴﺖ ﺍﻟﺒﺎﺭ ﺍﻟـﺬﻱ ﳜـﺪﻡ ﻛـﺜﲑﹰﺍ‪.‬‬
‫ﻭﻟﻴﻌﺮﻑ ﻛﻞ ﻭﺍﺣﺪ ﻣﻘﺎﻣﻪ‪ .‬ﻭﻳﻌﻤﻞ ﻓﻌﻠﻪ ﺑﺄﺩﺏ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻟﻜﻞ ﻓﻜﺮﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻭﻧﻔﺴﹰﺎ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻷﻬﻧﻢ ﻳﻌﺮﻓﻮﻥ ﻣﻜﺎﻓﺄﺓ ﺍﳋﺪﻣﺔ ﻭﻳﻜﻮﻧﻮﻥ ﺃﻳﻀﹰﺎ ﺑﻐﲑ ﻟﻮﻡ‪ .‬ﻟﻴﺨﺪﻣﻮﺍ ﺍﶈﺘﺎﺟﲔ ﻣﺜـﻞ ﺳـﻴﺪﻧﺎ‬
‫ﺕ ﻟﻴُﺨ َﺪ ْﻡ ﺑﻞ ﻟﻴَﺨﺪِﻡ‪ .‬ﻭﻳﺒﺬﻝ ﻧﻔﺴﻪ ﺧﻼﺻﹰﺎ ﻋﻦ ﻛﺜﲑﻳﻦ ﻫﻜﺬﺍ ﻳﻠـﺰﻣﻬﻢ‬ ‫ﺍﳌﺴﻴﺢ‪ .‬ﻷﻧﻪ ﱂ ﻳﺄ ِ‬
‫ﺃﻳﻀﹰﺎ ﺃﻥ ﻳﻔﻌﻠﻮﺍ‪ .‬ﻭﺇﺫﺍ ﺩﻋﺖ ﺍﳊﺎﺟﺔ ﺃﻥ ﻳﺒﺬﻝ ﺃﺣ ٌﺪ ﻧﻔﺴﻪ ﻋﻦ ﺃﺧﻴﻪ ﻓﻠﻴﺘﻘﺪﱠﻡ ﺑـﻼ ﺗـﺮﺩﺩ‪.‬‬
‫ﻷ ﱠﻥ ﺳﻴﺪﻧﺎ ﻭﻣُﺨﻠﱢﺼﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﱂ ﻳﺘﺮﺩﺩ ﰲ ﺑﺬﻝ ﻧﻔﺴﻪ ﻣﻦ ﺃﺟﻞ ﺃﺣﺒﺎﺋﻪ ﻛﻤﺎ ﻗﺎﻝ ﻫﻮ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺭﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‪ .‬ﺻﱪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻣﻦ ﺃﺟﻠﻜﻢ‪ .‬ﻓﻜﻴﻒ ﺗﻀﻴﻖ‬
‫ﺻﺪﻭﺭﻛﻢ ﺇﺫﺍ ﺧﺪﻣﺘﻢ ﺍﶈﺘﺎﺟﲔ‪ .‬ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﺘﺸـﺒﻬﻮﺍ ﺑﺎﳌﺴـﻴﺢ ﰲ ﻛـﻞ ﺷـﻲﺀ‪.‬‬
‫ﺍﻟﺬﻱ ﺻﱪ ﻋﻠﻰ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﳌﺴﻜﻨﺔ ﻭﺁﻻﻡ ﺍﻟﺼﻠﻴﺐ ﻷﺟﻠﻜﻢ‪ .‬ﻫﻜﺬﺍ ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻜﻮﻧﻮﺍ‬
‫ﻋﺒﻴﺪﹰﺍ ﻟﻺﺧﻮﺓ ﻣﺘﺸﺒﻬﲔ ﺑﺎﳌﺴﻴﺢ‪ .‬ﻷﻧﻪ ﻗﺎﻝ‪ :‬ﻣَﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻜﻢ ﺃﻭ ﹰﻻ‪ .‬ﻓﻠـﻴﻜﻦ ﻟﻜـﻢ‬
‫ﺧﺎﺩﻣﹰﺎ‪ .‬ﻭﻣَﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻢ ﺃﻭ ﹰﻻ ﻓﻠﻴﻜﻦ ﻟﻜﻢ ﻋﺒﺪﹰﺍ‪ .‬ﻫﻜﺬﺍ ﻫﻮ ﺃﻳﻀﹰﺎ ﺃﻛﻤﻞ ﺍﳌﻜﺘﻮﺏ‬
‫ﺐ ﻣﺎﺀ ﰲ ﻟﻘﺎﻥ‪.‬‬ ‫ﻼ ﻭﺍﺷﺘﺪ ﺑﻪ ﻭﺻ ﱠ‬ ‫ﺑﺎﻟﻔﻌﻞ‪ .‬ﻭﻟﻴﺲ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺻﺎﺭ ﻋﺒﺪﹰﺍ ﺟﻴﺪﹰﺍ ﻟﻜﺜﲑ‪ .‬ﺃﺧﺬ ﻣﻨﺪﻳ ﹰ‬
‫ﻭﳓﻦ ﻣﺘﻜﺆﻭﻥ‪ .‬ﻭﻏﺴﻞ ﺃﺭﺟﻠﻨﺎ ﻛﻠﻨﺎ ﻭﻣﺴﺤﻬﺎ ﲟﻨﺪﻳﻞ‪ .‬ﻫﺬﺍ ﻓﻌﻠﻪ ﻟﲑﻳﻨـﺎ ﳏﺒـﺔ ﺍﻹﺧـﻮﺓ‪.‬‬
‫ﻟﻜﻲ ﻧﻔﻌﻠﻪ ﺃﻳﻀﹰﺎ ﺑﻌﻀﻨﺎ ﺑﺒﻌﺾ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺭﺑﻨﺎ ﻗﺪ ﺍﺗﻀﻊ‪ .‬ﻟﻴُﻌﻠﱠﻤﻨﺎ ﺃﻥ ﻧﻔﻌﻞ ﻫـﺬﺍ ﺑﻜـﻢ‪.‬‬
‫ﻟﻜﻲ ﺗﻜﻮﻧﻮﺍ ﻓﻌﻠﺔ ﺍﻟﱪ‪ .‬ﻭﺧُﺪﺍﻣﹰﺎ ﻟﻠﺼﻼﺡ‪ .‬ﻓﺈﻧﻜﻢ ﺇﺫﺍ ﺧﺪﻣﺘﻢ ﻓﺈﺧـﺪﻣﻮﺍ ﲟﺤﺒـﺔ ﺗﺎﻣـﺔ‪.‬‬
‫ﻭﺃﻧﺘﻢ ﻏﲑ ﻣﺘﺬﻣﺮﻳﻦ ﻷﻧﻜﻢ ﻟﺴﺘﻢ ﺗﻌﻤﻠﻮﻥ ﻷﺟﻞ ﺍﻟﺒﺸﺮ‪ .‬ﺑﻞ ﺗﻌﻤﻠﻮﻥ ﻷﺟﻞ ﺍﻟﻠﱠﻪ ﻭﻣﻨﻪ ﺗﻨﺎﻟﻮﻥ‬
‫ﺍﳉﺰﺍﺀ ﻋﻮﺽ ﺧﺪﻣﺘﻜﻢ ﰲ ﻳﻮﻡ ﺍﻓﺘﻘﺎﺩﻛﻢ‪.‬‬
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‫ﺍﻟﺜﺎﱐ ﻋﺸﺮ‪ :‬ﳚﺐ ﻋﻠﻴﻜﻢ ﺃﻳﻀﹰﺎ ﺃﻳﻬﺎ ﺍﻟﺸﻤﺎﻣﺴﺔ ﺃﻥ ﺗﺘﻔﻘﺪﻭﺍ ﺍﶈﺘـﺎﺟﲔ‪ .‬ﻭﺗُﻌﻠِﻤـﻮﺍ‬
‫ﺃﺳﺎﻗﻔﺘﻜﻢ ﲝﺎﻝ ﺍﳌﺘﻀﻴﻘﲔ‪ .‬ﻷﻧﻜﻢ ﻳﻠﺰﻣﻜﻢ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﻟﻪ ﻧﻔﺴﹰﺎ ﻭﺣﻮﺍﺳﹰﺎ ﰲ ﻛﻞ ﺷﻲﺀ ﻭﺃﻥ‬
‫ﺗﻄﻴﻌﻮﻩ ﻭﺗﻜﻤﻠﻮﺍ ﺃﻭﺍﻣﺮﻩ ﻛﺄﺏ ﻭﺃﺳﻘﻒ ﻭﻣُﻌﻠﱢﻢ ‪...‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﻧﺄﻣﺮﻛﻢ ﺃﻥ ﻳﻘﺴﻢ ﺍﻷﺳﻘﻒ ﻣﻦ ﺛﻼﺛﺔ ﺃﺳﺎﻗﻔﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﻀـﺮﻭﺭﺓ‬
‫ﻓﻤﻦ ﺃﺳﻘﻔﲔ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﺴﻢ ﻟﻜﻢ ﻣﻦ ﺃﺳﻘﻒ ﻭﺍﺣﺪ‪ .‬ﻷﻥ ﺷﻬﺎﺩﺓ ﺍﻻﺛـﻨﲔ ﻭﺍﻟﺜﻼﺛـﺔ‬
‫ﺗﻜﻮﻥ ﺛﺎﺑﺘﺔ ﻭﻇﺎﻫﺮﺓ ﺑﺎﻷﻛﺜﺮ‪ .‬ﻓﺄﻣﱠﺎ ﺍﻟﻘﺴﻮﺱ ﻭﺍﻟﺸﻤﺎﻣﺴﺔ ﻓﻠﻴﻘﺴـﻤﻬﻢ ﺃﺳـﻘﻒ ﻭﺍﺣـﺪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺑﻘﻴﺔ ﺍﻹﻛﻠﲑﻭﺱ ‪...‬‬
‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ :‬ﻭﺍﻟﻘﺴﻴﺲ ﻭﺍﻟﺸﻤﺎﺱ ﻻ ﻳﺼﲑﻭﻥ ﺃﺣﺪﹰﺍ ﻣـﻦ ﺍﻟﻌﻠﻤـﺎﻧﻴﲔ ﻛﺎﻫﻨـﹰﺎ‪.‬‬
‫ﺑﻞ ﻟﻠﻘﺴﻴﺲ ﺳُﻠﻄﺎﻥ ﻭﺍﺣﺪ‪ .‬ﻭﻫﻮ ﺃﻥ ﻳُﻌﻠﱢﻢ ﻭﻳُﻌﻤﱢﺪ ﻭﻳُﻘﺪﱢﺱ‪ .‬ﻭﻳُﺒﺎﺭﻙ ﺍﻟﺸﻌﺐ‪ .‬ﻓﺄﻣﱠﺎ ﺍﻟﺸﻤﺎﺱ‬
‫ﻓﻠﻴﺲ ﻟﻪ ﺳﻠﻄﺎﻥ ﺃﻥ ﻳﻔﻌﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﺍ‪ .‬ﺑﻞ ﻳﻼﺯﻡ ﺧﺪﻣﺘﻪ ﻣﻊ ﺍﻷﺳﻘﻒ‪ .‬ﻭﻣﻊ ﺍﻟﻘﺴـﻴﺲ‪.‬‬
‫ﻭﻳﻜﻤﻞ ﺧﺪﻣﺘﻪ ﺍﻟﺸﻤﺎﺳﻴﺔ ‪...‬‬

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‫ﻷﺟﻞ ﺗﺮﺗﻴﺐ ﺑﻨﻴﺎﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳌﻘﺪﺳﺔ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﻜﻨﻴﺴﺔ ﻓﻠﻴﻜﻦ ﳍﺎ ﺛﻼﺛﺔ ﺃﺑﻮﺍﺏ ﻣﺜﺎ ﹰﻻ ﻟﻠﺜﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ‪ .‬ﺃﺣﺪﻫﺎ ﻳﻜﻮﻥ ﻗﺒﻠﻴﻬﺎ‬
‫ﻭﺍﻵﺧﺮ ﻏﺮﻳﺒﻬﺎ ﻭﺁﺧﺮ ﲝﺮﻳﻬﺎ‪ .‬ﻭﻳﻜﻮﻥ ﺑﻴﺖ ﺍﳋﺪﻣﺔ ﻋﻠﻰ ﳝﲔ ﺍﻟﺒﺎﺏ ﺍﻟﻘﺒﻠﻲ‪ .‬ﻛﻲ ﻻ ﻳﺒﺼـﺮ‬
‫ﺍﻟﺸﻌﺐ ﺍﻟﻘﺮﺍﺑﲔ ﺍﻟﱵ ﺗﺄﺗﻴﻬﻢ‪ .‬ﻭﻳﻜﻮﻥ ﻏﺮﰊ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﺘﺴﺘﺮﹰﺍ ﺑﺴﺘﺮﻳﻦ‪ .‬ﺍﻟﻄـﻮﻝ ﺃﺭﺑﻌـﺔ‬
‫ﻭﻋﺸﺮﻭﻥ ﺯﺭﺍﻋﹰﺎ‪ .‬ﻣﺜﺎ ﹰﻻ ﺠﻤﻟﻤﻊ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﻭﻛﺎﻷﺭﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻗﺴﻴﺴﹰﺎ‪ .‬ﻭﻋﺮﺿﻪ ﺍﺛﻨﺎ ﻋﺸـﺮ‬
‫ﺫﺭﺍﻋﹰﺎ‪ .‬ﻣﺜﺎ ﹰﻻ ِﻟﻤَﻦ ﺃﻗﻴﻢ ﻟﺒﺸﺎﺭﺓ ﺍﻹﳒﻴﻞ‪ .‬ﻭﻳﻜﻮﻥ ﻣﻦ ﻏﺮﰊ ﲝـﺮﻱ ﻣﻮﺿـﻌﹰﺎ ﻟﻠﻤﻌﻤﻮﺩﻳـﺔ‬
‫ﻼ ﺇﱃ ﲰﺎﻉ‬ ‫ﻟﻠﻤﺼﺒﻮﻏﲔ‪ .‬ﻭﻳﻜﻮﻥ ﻣﻨﻌﺰ ﹰﻻ ﻋﻦ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﻟﻴﻜﻮﻥ ﺍﳌﻮﻋﻮﻇﻮﻥ ﻓﻴﻪ‪ .‬ﻟﻴﺠﺪﻭﺍ ﺳﺒﻴ ﹰ‬
‫ﺍﻟﻔﺼﻮﻝ‪ .‬ﻭﺍﳌﺰﺍﻣﲑ ﻭﺍﻟﺘﺴﺎﺑﻴﺢ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟﱵ ﺗُﻘﺎﻝ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‪ .‬ﰒ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺳﺘﺮﺍﻥ ﺇﱃ‬
‫ﺍﻟﺸﺮﻕ‪ .‬ﻣﻦ ﻧﺎﺣﻴﺔ ﻗﺒﻠﻴﻬﺎ ﺃﻳﻀﹰﺎ‪ .‬ﻭﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﻌﺬﺍﺭﻯ ﻋﻠﻰ ﺍﻟﻴﻤﲔ ﻭﺍﻟﺸﻤﺎﻝ ﺃﻣﱠـﺎ ﺍﻟـﻴﻤﲔ‬
‫ﻓﻴﺠﻠﺲ ﻓﻴﻪ ﺍﻟﻘﺴﻮﺱ ﻋﻠﻰ ﺍﻟﻄﻘﺲ‪ .‬ﺍﻟﺬﻱ ﺗﻘﺪﻣﻮﺍ ﻓﻴﻪ ﺟﺪﹰﺍ ﰲ ﺍﻟﺴﻦ‪ .‬ﻭﺍﳌﺘﺨﺼﺼـﻮﻥ ﰲ‬
‫ﻛﻼﻡ ﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﻭﺃﻣﱠﺎ ﺍﻟﻴﺴﺎﺭ ﻓِﻠﻤَﻦ ﻳﺄﰐ ﺑﻌﺪﻫﻢ‪ .‬ﻭﻟﻴﻜﻦ ﰲ ﻭﺳﻂ ﻫﺆﻻﺀ ﻛﺮﺳﻲﱞ ﻋـﺎ ٍﻝ ﻟـﻪ‬
‫ﺛﻼﺙ ﺩﺭﺟﺎﺕ ﻣﻦ ﺩﻭﻧﻪ ﻟﻴﺠﻠﺲ ﻋﻠﻴﻪ ﺍﻷﺑﺮﻭﺳﻄﻮﺱ ﻭﻟﻴﻜﻦ ﻣﻦ ﺷﺮﻗﻲ ﻫﺬﺍ ﻛﻠﻪ ﻣﻮﺿـﻊ‬
‫ﺃﺳﻄﻮﺍﻥ ﺍﻟﻜﻨﻴﺴﺔ ﻟﻴﻘﻒ ﻓﻴﻪ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺃﻳﻀﹰﺎ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺒﺤﺮﻱ ﻣﺜﺎﻟﻪ‪ .‬ﻭﻳﻜﻮﻥ‬
‫ﺍﳌﺬﺑﺢ ﰲ ﻭﺳﻂ ﻫﺆﻻﺀ ﻭﻟﻪ ﺳﺘﺎﺭﺓ ﲢﻮﻃﻪ‪ .‬ﻭﻟﻴﻜﻦ ﰲ ﺷﺮﻗﻲ ﺍﳌﺬﺑﺢ ﺳﺘﺮﻭﻧﺲ ﻣﺮﺗﻔﻊ ﻋﻠـﻰ‬
‫ﻛﺮﺳﻲ ﺍﻷﺑﺮﻭﺳﻄﻮﺱ ﻭﻟﻪ ﺩﺭﺟﺎﺕ ﲟﻘﺪﺍﺭ ﺍﺭﺗﻔﺎﻋﻪ ﻭﻳﻜﻮﻥ ﰲ ﺍﻟﺒﻴﻌﺔ ﺍﺳﻄﻮﺍﻧﺘﺎﻥ‪ .‬ﺃﺣـﺪﳘﺎ‬
‫ﻋﻦ ﺍﻟﻴﻤﲔ ﻭﺍﻷﺧﺮﻯ ﻋﻦ ﺍﻟﻴﺴﺎﺭ ﻭﻳﻜﻮﻥ ﺍﻟﻜﻞ ﻳﻠﻤﻊ ﺟﺪﹰﺍ‪ .‬ﻳﺰﻳﻨﻮﻧﻪ ﻛﻤﺎ ﻳﻠﻴـﻖ ﺑﺎﳌﻮﺿـﻊ‬
‫ﺍﳌﻘﺪﺱ‪ .‬ﻭﻳﻀﻴﺌﻮﻥ ﺃﻧﻮﺍﺭﹰﺍ ﻛﺜﲑﺓ ﻛﻤﺜﺎﻝ ﺍﻟﺴﻤﺎﺋﻴﲔ‪ .‬ﻻ ﺳﻴﻤﺎ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺼﻮﻝ ﻣﻦ ﺍﻟﻜﺘﺐ‬
‫ﺍﳌﻘﺪﺳﺔ‪ .‬ﻭﻳﻜﻮﻥ ﺣﻮﻝ ﺍﳌﺬﺑﺢ ﺳﺘﺮ ﻣﻦ ﺛﻴﺎﺏ ﻣﻄﺮﺯﺓ ﻣﻄﻬﺮﺓ ﻷﻧﻪ ﻃﺎﻫﺮ‪ .‬ﻭﻫﻜـﺬﺍ ﺃﻳﻀـﹰﺎ‬
‫ﻳﻜﻮﻥ ﺍﻟﻮﺗﺪ ﺳﺘﺮﻳﻦ‪ .‬ﻭﻳﻜﻮﻥ ﺑﻴﺖ ﻳﻮﺳﻄﺎﺳﻄﺲ ﻓﻮﻕ ﺍﻟﻜﻨﻴﺴﺔ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺒﺤﺮﻱ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻭﻟﻴﻜﺘﺐ ﺍﻟﺸﻤﺎﻣﺴﺔ ﺃﲰﺎﺀ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﺍﺑﲔ ﺍﻟﺬﻳﻦ ﻳﺄﺗﻮﻥ ﻬﺑﺎ ﻛﻞ ﻳﻮﻡ ﺍﻷﺣﻴﺎﺀ‬
‫ﻣﻨﻬﻢ ﻭﺍﻷﻣﻮﺍﺕ‪ .‬ﻟﻜﻲ ﺇﺫﺍ ﺻﻠﱠﻰ ﺍﻟﻜﺎﻫﻦ ﻳﺬﻛﺮﻫﻢ ﻭﻫﻜﺬﺍ ﻳﺄﰐ ﺍﻟﺸﻤﺎﺱ ﺑﺘﺬﻛﺎﺭﻫﻢ ﰲ ﻫﺬﺍ‬
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‫ﺍﻷﺳﺒﻮﻉ‪ .‬ﻭﻳﻜﻮﻥ ﻣﺜﺎﻝ ﻣﺎ ﻳﻜﻤﻞ ﰲ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﻭﻟﻴﻜﻦ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﻋﻠﻴﻪ ﺍﻟﻔﺼﻮﻝ‪.‬‬
‫ﻼ ﻋﻦ ﺍﳌﺬﺑﺢ ﻣﻦ ﲝﺮﻱ‪ .‬ﻭﻟﻴﻜﻦ ﺍﻟﻘﺴﻮﺱ ﻭﺍﻟﺸﻤﺎﻣﺴﺔ ﻭﺑﻘﻴـﺔ ﺍﻹﻛﻠـﲑﻭﺱ ﰲ‬ ‫ﺧﺎﺭﺟﹰﺎ ﻗﻠﻴ ﹰ‬
‫ﺍﻟﻜﻨﻴﺴﺔ ﺇﻥ ﺃﻣﻜﻦ ﺫﻟﻚ ‪...‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻓﺄﻣﱠﺎ ﺍﻟﺸﻤﺎﺳﺎﺕ ﻭﺍﻟﻨﺴﺎﺀ ﻓﻠﻴ ﹸﻜ ﱠﻦ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻫﻮ ﲝﺮﻱ ﺍﻟﻜﻨﻴﺴﺔ ﻟﻴﺠﺪﻥ‬
‫ﻛﻠﻬﻦ ﺍﻟﺴﺒﻴﻞ ﻟﻜﻤﺎﻝ ﺍﳋﺪﻣﺔ ﺍﻟﱵ ﺗﻠﻴﻖ ﺑﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﺑﺮﺍﺣﺔ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﻟﻴﻜﻦ ﻋﻨﺪ ﺍﻟﻜﻨﻴﺴﺔ ﻣﻮﺿﻊ ﻳﻮﻯ ﻓﻴﻪ ﺍﻟﻐﺮﺑﺎﺀ‪ .‬ﻭﻟﻴﻬﺘﻢ ﻬﺑﻢ ﻣَﻦ ﺑﲎ ﺍﻟﻜﻨﻴﺴـﺔ‬
‫ﻭﻣﻦ ﻣﺎﳍﺎ ﻳﺄﻣﺮ ﺍﻷﺑﺮﻭﺳﻄﻮﺱ ﺃﻋﲏ ﺍﻟﺮﺋﻴﺲ ﺍﻟﻜﺎﻫﻦ‪.‬‬

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‫ﻷﺟﻞ ﺇﻗﺎﻣﺔ ﺍﻷﺳﻘﻒ‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻭﻣَﻦ ﻳﻌﺪ ﺃﻥ ﻳﻜﻤﻞ ﺑﻨﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻠﲑﺳﻢ ﺍﻷﺳﻘﻒ ﺑﺎﺧﺘﻴﺎﺭ ﺍﻟﺸﻌﺐ ﻛﻠـﻪ‪.‬‬
‫ﻛﻤﺸﻴﺌﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻳﻜﻮﻥ ﺑﻼ ﻋﻴﺐ‪ .‬ﺣﻜﻴﻤﹰﺎ ﻃﺎﻫﺮﹰﺍ‪ .‬ﺑﺎﺷﹰﺎ ﺭﺅﻭﻓﹰﺎ ﺳﺎﻫﺮﹰﺍ ﻏـﲑ ﻣﻬـﺘﻢ‬
‫ﺑﺄﻣﻮﺭ ﺍﻟﻌﺎﱂ ﻏﲑ ﻣُﺤﺐ ﻟﻠﻔﻀﺔ ﻻ ﻳﺘﻌﻠﱠﻖ ﻬﺑﺎ ﺑﺴﺒﺐ ﻭﻻ ﻳﻘﺎﺗﻞ ﺃﺣﺪﹰﺍ ﺑﻞ ﻳﻜﻮﻥ ﺭﺣﻮﻣﹰﺎ ﻣُﺤﱠﺒﹰﺎ‬
‫ﻟﻠﻔﻘﺮﺍﺀ ﻋﺎﺭﻓﹰﺎ ﺑﺴﺮﺍﺋﺮ ﺍﻟﻠﱠﻪ ﺟﻴﺪﹰﺍ‪ .‬ﻻ ﻳﺴﻌَﻰ ﰲ ﺷﻲﺀ ِﻣﻤﱠﺎ ﻳﺘﻌﻠﱠﻖ ﻬﺑﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻋﻔﻴﻔﹰﺎ ﻣﺴـﺘﻌﺪﹰﺍ‬
‫ﻟﻸﻓﻌﺎﻝ ﺍﳊﺴﻨﺔ‪ .‬ﻷﻧﻪ ﻣﻘﺒﻞ ﻋﻠﻰ ﺭﺗﺒﺔ ﺇﳍﻴﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻴﺲ ﻟﻪ ﺯﻭﺟﺔ ﻓﺠﻴﺪ‪ .‬ﻭﺇﻥ ﱂ ﻳﻜـﻦ‬
‫ﻫﻜﺬﺍ ﻓﻠﻴﻜﻦ ﺑﻌﻞ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﻟﺌﻼ ﻳﺘﺄﻟﱠﻢ ﺑﻀﻌﻒ ﺍﻷﺭﻣﻠﻴﺔ‪ .‬ﻭﻳﻜﻮﻥ ﻣﺘﻮﺳﻂ ﺍﻟﻘﺎﻣﺔ ﻭﻳُﻘـﺎﻡ‬
‫ﰲ ﻳﻮﻡ ﺍﻷﺣﺪ ﻭﻛﻞ ﺍﻟﻨﺎﺱ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺇﻗﺎﻣﺘﻪ‪ .‬ﻭﻛﻞ ﺍﻟﺸﻌﺐ ﻭﺍﻟﻜﻬﻨﺔ ﻳﺸﻬﺪﻭﻥ ﻟﻪ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻭﺍﻷﺳﺎﻗﻔﺔ ﺍﻟﺬﻳﻦ ﳛﻀﺮﻭﻥ ﻟﻮﺿﻊ ﺍﻟﻴﺪ ﻋﻠﻴﻪ ﻓﻠﻴﻐﺴﻠﻮﺍ ﺃﻳـﺪﻳﻬﻢ ﰒ ﻳﻘﺴـﻤﻮﻩ‪.‬‬
‫ﻭﺍﻟﺸﻌﺐ ﻗﻴﺎﻡ ﺑﺴﻜﻮﻥ ﻭﺧﻮﻑ‪ .‬ﻭﻳﺮﻓﻌﻮﻥ ﺃﻳﺪﻳﻬﻢ ﺑﺼﻤﺖ‪ .‬ﻭﻳﻘﻮﻟﻮﻥ ﺃﻧﻨﺎ ﻧﻀﻊ ﺃﻳﺪﻳﻨﺎ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﳌﺨﺘﺎﺭ‪ .‬ﺍﻟﻌﺒﺪ ﺍﻟﺬﻱ ﻟﻠﱠﻪ ﺑِﺎﺳﻢ ﺍﻵﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻹﻗﺎﻣﺘﻪ ﰲ ﺭﺗﺒﺘﻪ ﺍﻟﺼﺎﳊﺔ‬
‫ﺑﺴﲑﺓ ﺛﺎﺑﺘﺔ ﻟﻠﻮﺣﻴﺪﺓ ﻭﺣﺪﻫﺎ ﺑﻼ ﺩﻧﺲ‪ .‬ﻛﻨﻴﺴﺔ ﺍﻟﻠﱠﻪ ﺍﳊﻲ ﺍﻟﻐﲑ ﺍﳌﺮﺍﺋﻲ ﺑﻔﻌﻞ ﺣﻜﻢ ﻋﺎﺩﻝ‪.‬‬
‫ﻭﺇﻋﻼﻥ ﻣﻘﺪﺱ‪ .‬ﻭِﻧ َﻌ ٌﻢ ﻃﺎﻫﺮﺓ‪ .‬ﻭﺗﻌﻠﻴﻢ ﺃﻣﲔ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺻﺎﺭ ﻟﻠﻜﻨﻴﺴﺔ ﺍﳉﺎﻣﻌﺔ‪ .‬ﻣـﻦ‬
‫ﺟﻬﺔ ﺍﻟﺜﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ ﺑﺴﺮ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻭﺑﻌﺪ ﻫﺬﺍ ﻓﻠﻴﻀﻊ ﺍﻷﺳﻘﻒ ﺍﻷﻭﻝ ﻣﻨﻬﻢ ﻳﺪﻩ ﻋﻠﻴـﻪ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺻﻼﺓ ﺍﻟﻘﺴﻤﺔ ﻫﻜﺬﺍ‪ " :‬ﻳﺎ ﺍﻟﻠﱠﻪ ﺿﺎﺑﻂ ﺍﻟﻜﻞ‪ .‬ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ﺑﺈﺭﺍﺩﺗـﻪ ﻭﺑﻘﻮﺗـﻪ‪.‬‬
‫ﻭﻣُﺜﺒﱠﺖ ﺍﳌﺴﻜﻮﻧﺔ ﲟﺸﻴﺌﺘﻪ‪ .‬ﺃﻧﺖ ﺍﻟﺬﻱ ﺭﱠﺗﺒﺖ ﺇﻛﻠﻴﻞ ﻛﻞ ﻣَﻦ ﻳﻜﻮﻥ ﻣﻦ ﺟﻬﺘﻚ‪ .‬ﻭﺟﻌﻠﺘﻬﻢ‬
‫ﳛﻔﻈﻮﻥ ﺃﻭﺍﻣﺮﻙ ﲞﻮﻑ‪ .‬ﻭﻭﻫﺒﺖ ﻟﻨﺎ ﺳﺮ ﺍﻟِﺒ ّﺮ‪ .‬ﻭﻋﺮﻓﺘﻨﺎ ﻣﻮﺿﻊ ﺍﻟﺴﻼﻣﺔ‪ .‬ﻭﺑﻌﺜﺖ ﻟﻨﺎ ﺍﺑﻨـﻚ‬
‫ﺍﻟﻮﺣﻴﺪ ﺍﳊﺒﻴﺐ ﺍﳌﹸﺨﻠﱢﺺ ﻟﻴُﺨﻠﱢﺼﻨﺎ‪ .‬ﻭﺃﻋﻄﻴﺘﻨﺎ ﺭﻭﺣﻚ ﺍﻟﻘﺪﻭﺱ ﻟﻴﻬـﺪﻳﻨﺎ ﺇﱃ ﺍﻻﺳـﺘﻘﺎﻣﺔ‪.‬‬
‫ﻳﺎ ﺍﻟﻠﱠﻪ ﺃﺏ ﺳﻴﺪﻧﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺁﺏ ﺍﻟﺮﲪﺔ ﻭﺇﻟﻪ ﻛﻞ ﻋﺰﺍﺀ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﻄـﺎﻫﺮﺓ‬
‫ﺍﳌﻘﺪﺳﺔ‪ .‬ﺍﳌﻤﻠﻮﺀﺓ ﳎﺪﹰﺍ ﺍﻟﻌﻈﻴﻢ ﺍﳌﺨﻮﻑ ﺍﻟﻨﺎﻇﺮ ﺇﱃ ﺍﳌﺘﻀﻌﲔ ﺍﻟﻌﺎﺭﻑ ﺍﻷﺷﻴﺎﺀ ﻗﺒﻞ ﻛﻮﻬﻧـﺎ‪.‬‬
‫ﻭﲨﻴﻌﻬﺎ ﻋﻨﺪﻩ ﻗﺒﻞ ﺗﻜﻮﻳﻨﻬﺎ‪ .‬ﻛﺄﻬﻧﺎ ﻗﺪ ﻛﺎﻧﺖ‪ .‬ﺍﻟﺬﻱ ﺟﻌﻞ ﻧﻮﺭ ﻧﻌﻤﺘﻪ ﰲ ﻛﻨﻴﺴﺘﻪ ﺍﳌﻘﺪﺳﺔ‪.‬‬
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‫ﺑﺎﺑﻨﻪ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺣﺪﱠﺩ ﺃﻭ ﹰﻻ ﺍﻟﺬﻳﻦ ﻧﻄﻘﻮﺍ ﲝﻔﻆ ﻋﺪﻟﻪ ﻭﻳﻌﻤﻠﻮﻥ ﺇﺭﺍﺩﺗﻪ ﻟﻴﻜﻮﻧﻮﺍ ﰲ ﺩﻳـﺎﺭﻩ‬
‫ﺍﳌﻘﺪﺳﺔ ﺍﻟﺬﻱ ﺍﺻﻄﻔﻰ ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﻭﺍﺭﺗﻀﻰ ﺃﻣﺎﻧﺘﻪ‪ .‬ﻭﻧﻘﻞ ﺃﺧﻨﻮﺥ ﻗﺪﻳﺴﻪ ﺇﱃ ﻣﻮﺍﺿﻊ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﺃﻧﺖ ﺍﻟﺬﻱ ﺟﻌﻠﺖ ﻛﻬﻨﺔ ﻟﻴﻜﻮﻧﻮﺍ ﺭﺅﺳﺎﺀ ﰲ ﻣﻮﺍﺿﻌﻚ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻭﺍﺻﻄﻔﻴﺘﻬﻢ ﻟﺒﻴﻌﺔ‬
‫ﳎﺪﻙ‪ .‬ﻟﻴُﺴﺒﱢﺤﻮﺍ ﻭﻳﺒﺎﺭﻛﻮﺍ ﻭﻳُﻤﺠﱢﺪﻭﺍ ﺍﲰﻚ ﺍﻟﻘﺪﻭﺱ ﺍﻟﻌﺎﱄ‪ .‬ﻭﺍﺑﻨﻚ ﺍﻟﻮﺣﻴﺪ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪.‬‬
‫ﻭﺭﻭﺣﻚ ﺍﻟﻘﺪﻭﺱ ﺍﻟﺼﺎﱀ‪ .‬ﻛﻴﻼ ﻳﺒﻘﻰ ﻣﻮﺿﻌﻚ ﺍﳌﻘﺪﺱ ﺑﻐﲑ ﺧﺪﻣﺔ ﻓﻴـﻪ ﻣـﻦ ﺍﻟـﺬﻳﻦ‬
‫ﺍﺻﻄﻔﻴﺘﻬﻢ ﻣﻨﺬ ﺇﻧﺸﺎﺀ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺑﻌﺪ ﻫﺬﺍ ﺭﺗﺒﺘﻪ ﲟﻘﺪﺱ ﻛﻬﻨﺔ ﺃﺑﺮﺍﺭ ‪ ...‬ﻭﺑﻜﻬﻨﺔ ﻣﺆﲤﻨﲔ ﻣﺜﺎ ﹰﻻ‬
‫ﻟﻜﻨﻴﺴﺔ ﺍﻷﺑﻜﺎﺭ ﺍﻟﱵ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ‪ ..‬ﻭﺍﻵﻥ ﺃﻳﻀﹰﺎ ﻳﺎﺭﺏ ﻋﺒﺪﻙ ﻫﺬﺍ )ﻓﻼﻥ( ﺍﻟﺬﻱ ﺳﺮﺭﺕ‬
‫ﺃﻥ ﺗﺮﻓﻌﻪ ﻭﲡﻌﻠﻪ ﻣﺴﺘﺤﻘﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﺪﻡ ﻛﻬﻨﺔ ﺃﻋﻄﻪ ﻧﻮﺭ ﺍﻟﺘﱪﺭ ﰲ ﻓﻀﺎﺋﻠﻚ ﺍﳌﻘﺪﺳـﺔ‪.‬‬
‫ﻭﺃﻓﺾ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻔﻬﻢ‪ .‬ﺍﳌﺼﻄﻔﻰ ﺍﻟﺬﻱ ﻟ ّﱪﻙ‪ .‬ﻭﻧﻌﻤﺔ ﺭﻭﺣﻚ ﺍﻟﻘـﺎﺩﺭ‪ .‬ﺍﻟـﺬﻱ ﻭﻫﺒﺘـﻪ‬
‫ﻟﻜﻨﻴﺴﺘﻚ ﺍﳌﻘﺪﺳﺔ ﺑﺎﺑﻨﻚ ﺍﳊﺒﻴﺐ ﺳﻴﺪﻧﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﺃﻋﻄﻪ ﻳﺎﺭﺏ ﺣﻜﻤﺔ ﻭﻣﻌﺮﻓﺔ ﺣـﻖ‬
‫ﻭﻗﻮ ﹰﺓ ﻭﻋﺰﺍ ًﺀ ﺑﺮﻭﺣﻚ ﺍﻟﻘﺪﻭﺱ‪ .‬ﻟﻴﻘﺪﺭ ﻋﻠﻰ ﻓﻌﻞ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺃﻓﻌﺎﻝ ﺗﻌﻬﺪ ﻧﻌﻤﺘﻚ‪ .‬ﻧﻌـﻢ‬
‫ﻳﺎ ﻗﺪﻭﺱ ﻳﺎ ﻣﺴﺘﺮﻳﺢ ﰲ ﺍﻟﻘﺪﻳﺴﲔ‪ .‬ﻫﺐ ﻟﻪ ﺭﻭﺣﻚ ﺍﻟﻘﺪﻭﺱ ﺍﻟﺬﻱ ﻭﻫﺒﺘﻪ ﻵﺑﺎﺋﻪ ﺍﻟ ﱡﺮﺳُـﻞ‬
‫ﻓﺎﻓﻀﺘﻪ ﰲ ﻛﻨﻴﺴﺘﻚ ﺍﳌﻘﺪﺳﺔ ﺑﻼ ﻋﻴﺐ ﻭﰲ ﻛﻞ ﺍﻟﺒﻴﻊ ﺍﻟﱵ ﳌﺴﻜﻦ ﳎﺪﻙ‪ .‬ﻭﺍﺟﻌﻞ ﻳـﺎﺭﺏ‬
‫ﻋﺒﺪﻙ )ﻓﻼﻥ(‪ ،‬ﻫﺬﺍ ﻣﺮﺿﻴﹰﺎ ﺃﻣﺎﻣﻚ‪ .‬ﻟﲑﻓﻊ ﻟﻚ ﰲ ﻛﻞ ﺣﲔ‪ .‬ﳎﺪﹰﺍ ﻭﺗﺴﺎﺑﻴﺢ ﺑﻐـﲑ ﻓﺘـﻮﺭ‪.‬‬
‫ﻭﺗﺮﺗﻴﻼﺕ ﰲ ﺃﻭﻗﺎﻬﺗﺎ‪ .‬ﻭﺻﻠﻮﺍﺕ ﻣﻘﺒﻮﻟﺔ ﰲ ﻓﻀﺎﺋﻞ‪ .‬ﻭﺇﺭﺍﺩﺓ ﺗﺮﺿﻴﻚ‪ .‬ﻭﻣﺸﻮﺭﺓ ﻣﺴـﺘﻘﻴﻤﺔ‪.‬‬
‫ﻭﻗﻠﺒﹰﺎ ﻣﺘﻀﻌﹰﺎ‪ .‬ﻭﺭﻭﺣﹰﺎ ﻃﺎﻫﺮﺓ‪ .‬ﻭﻭﺟﻬﹰﺎ ﺑﺎﺷﹰﺎ‪ .‬ﻭﺃﻓﻌﺎﻝ ﻟﻠﺤﻴﺎﺓ ﻭﺍﻟﺒِـ ّﺮ ﻭﻋﻠﻤـﹰﺎ ﻣﺴـﺘﻘﻴﻤﹰﺎ‪.‬‬
‫ﻧﻌﻢ ﻳﺎﺭﺏ ﺍﻟﺬﻱ ﺃﻧﺖ ﻳﺎ ﺍﻟﻠﱠﻪ ﻓﺎﺣﺺ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﻜﻠﻰ‪ .‬ﻋﺒﺪﻙ ﻫـﺬﺍ )ﻓـﻼﻥ( "‪ .‬ﺍﻟـﺬﻱ‬
‫ﺍﺻﻄﻔﻴﺘﻪ ﻟﻸﺳﻘﻔﻴﺔ ﻟﲑﻋَﻰ ﻗﻄﻴﻌﻚ ﺍﳌﻘﺪﺱ ﺑﻄﻬﺎﺭﺓ ﻭﺣﻜﻤﺔ ﻭﳜﺪﻣﻚ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺑﺴﲑﺓ‬
‫ﻣﻘﺪﺳﺔ ﻭﺃﻧﺮﺕ ﺑﻮﺟﻬﻚ ﻋﻠﻴﻪ‪ .‬ﺍﺟﻌﻠﻪ ﺃﻳﻀﹰﺎ ﻣﺴﺘﺤﻘﹰﺎ ﺃﻥ ﻳﻘﺮﺏ ﻟﻚ ﺍﻟﻘﺮﺍﺑﲔ ﺍﳌﻘﺪﺳﺔ ﺍﻟـﱵ‬
‫ﻟﻠﻜﻨﻴﺴﺔ ﺑﺜﺒﺎﺕ ﻭﺧﻮﻑ ‪ ...‬ﻭﻫﺐ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻗﺒﻞ ﺭﻭﺣﻚ ﺍﻟﺴﻠﻄﺎﻥ ﻟﻴﺤﻞ ﻛﻞ ﺭﺑﺎﻁ‬
‫ﻛﻤﺎ ﻭﻫﺒﺖ ﻟﺮﺳﻠﻚ ﺍﳌﻘﺪﺳﲔ‪.‬‬
‫ﺍﺟﻌﻠﻪ ﻗﺎﺩﺭﹰﺍ ﺃﻥ ﻳﺮﺿﻴﻚ ﺑﻮﺩﺍﻋﺔ‪ .‬ﻭﻓﻬﻢ ﻭﳏﺒﺔ ﻭﻋﻠﻢ ﻭﻛﻤﺎﻝ‪ .‬ﻭﺗﻌﻠﻴﻢ ﻭﺃﻣﺎﻧﺔ ﺗﺎﻣـﺔ‬
‫ﻭﻗﻠﺐ ﻃﺎﻫﺮ‪ .‬ﻳﺒﺘﻬﻞ ﺇﻟﻴﻚ ﻋﻦ ﺷﻌﺒﻚ‪ .‬ﻭﻳﻜﻮﻥ ﺣﺰﻳﻨﹰﺎ ﻋﻠﻰ ﻏﲑ ﺍﻟﻔﺎﳘﲔ‪ .‬ﻭﳚﺬﺏ ﺭﲪﺘﻚ‬
‫ﻋﻮﻧﹰﺎ ﳍﻢ‪ .‬ﻭﻳﻌﻴﺪ ﺇﻟﻴﻚ ﺍﻟﻀﺎﻟﲔ‪ .‬ﺍﻟﺴﺎﻟﻜﲔ ﰲ ﺍﻟﻈﱡﻠﻤﺔ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﻨﺎﻟﻮﻫﺎ‪ .‬ﻭﻳﻮﺻﻞ ﺍﻷﻋﻀﺎﺀ‬
‫ﺍﳌﺘﻔﺮﻗﺔ ﻟﻜﻨﻴﺴﺘﻚ‪ .‬ﻟﻴﻜﻮﻧﻮﺍ ﻛﻠﻬﻢ ﺳﻮﺍﺀ ﰲ ﻣﻮﻫﺒﺘﻚ‪ .‬ﺑﺮﺍﺋﺤﺔ ﻃﻴﺒﺔ ﻭﳎﺪﹰﺍ ﻻﲰﻚ ﺍﻟﻘﺪﻭﺱ‪.‬‬
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‫ﺑﺎﺑﻨﻚ ﺍﳊﺒﻴﺐ ﺳﻴﺪﻧﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﺍﻟﺬﻱ ﻟﻚ ﻭﻟﻪ ﺍﺠﻤﻟﺪ ﻭﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻣـﻊ ﺍﻟـﺮﻭﺡ‬
‫ﺍﻟﻘﺪﺱ‪ .‬ﻣﻦ ﻗﺒﻞ ﺍﻟﺪﻫﻮﺭ ﻛﻠﻬﺎ‪ .‬ﺍﻵﻥ ﻭﻛﻞ ﺁﻭﺍﻥ ﻭﺇﱃ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ ﺁﻣﲔ ‪ ..‬ﻭﻳﻘﻮﻝ ﺍﻟﺸﻌﺐ‬
‫ﻛﻠﻪ ﺁﻣﲔ ‪...‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﻭﻣﻦ ﺑﻌﺪ ﻫﺬﺍ ﻓﻠﻴﻘﺒﻠﻪ ﺍﻷﺳﺎﻗﻔﺔ‪ .‬ﻭﻳﻘﻮﻝ ﻛﻞ ﺍﻹﻛﻠﲑﻭﺱ ﻭﺍﻟﺸﻌﺐ ﻣﺴـﺘﺤﻖ‬
‫ﻣﺴﺘﺤﻖ ﻣﺴﺘﺤﻖ‪ .‬ﻭﻳﻘﺒﻠﻮﻧﻪ ﻛﻠﻬﻢ‪ .‬ﻭﻳﺪﻋﻮﻥ ﻟﻪ ﺑﺎﻟﺴﻼﻣﺔ‪ .‬ﰒ ﻳﻘﺮﺃﻭﻥ ﺍﻟﻔﺼـﻮﻝ ﺍﻟﻼﺋﻘـﺔ‬
‫ﻭﻳﻜﻤﻠﻮﻥ ﺍﻟﻘﺪﺍﺱ ﺍﳌﻘﺪﺱ ﺑﺎﺷﺘﻴﺎﻕ‪ .‬ﻭﻳﺘﻨﺎﻭﻝ ﻫﻮ ﺃﻭ ﹰﻻ ﻣﻦ ﺍﻟﺴﺮﺍﺋﺮ ﺍﳌﻘﺪﺳﺔ ‪ ..‬ﰒ ﻳﻌﻄـﻴﻬﻢ‬
‫ﻛﻠﻬﻢ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻟﻄﻘﺲ‪ .‬ﻭﻳﺴﺮﺣﻬﻢ ﺑﺴﻼﻡ‪ .‬ﻭﻳﻌﻴﺪﻭﻥ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻋﻴﺪﹰﺍ ﺭﻭﺣﺎﻧﻴﹰﺎ ﻣﺜﺎ ﹰﻻ ﻟﺴ ّﺮ‬
‫ﻣَﻦ ﺍﻧﺒﻌﺚ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ‪.‬‬

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‫]‪< <áçmønÖ]æ<Äe^ŠÖ]<h^fÖ‬‬
‫ﻷﺟﻞ ﺃﻭﻗﺎﺕ ﺻﻼﺓ ﺍﻷﺳﻘﻒ‬
‫ﻼ ﻭﻬﻧـﺎﺭﹰﺍ‪ .‬ﻻ ﺳـﻴﻤﺎ ﰲ‬‫ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﻼﺯﻡ ﺍﻷﺳﻘﻒ ﺍﳌﺬﺑﺢ‪ .‬ﻭﻳﺘﻔﺮﱠﻍ ﻟﻠﺼﻼﺓ ﻟـﻴ ﹰ‬
‫ﺍﻟﺴﺎﻋﺎﺕ ﺍﻟﱵ ﺗﺼﻠﺢ ﻟﻠﺼﻼﺓ ﻓﻴﻬﺎ ﻭﻫﻰ ﺃ ﱠﻭﻝ ﺍﻟﻠﻴﻞ ﻋﻨﺪ ﺍﻟﻨﻮﻡ‪ .‬ﰒ ﻧﺼﻒ ﺍﻟﻠﻴﻞ‪ .‬ﰒ ﻭﻗـﺖ‬
‫ﺍﻟﻐﺪﺍﺓ ﺃﻭ ﺳﺎﻋﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪ .‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ‪ .‬ﻭﺛﺎﻟﺚ ﺳﺎﻋﺔ ﻭﺳـﺎﺩﺱ ﺳـﺎﻋﺔ‪.‬‬
‫ﻭﺗﺎﺳﻊ ﺳﺎﻋﺔ ﻭﺍﻟﻌﺸﺎﺀ‪ .‬ﻭﺇﻥ ﺻﻠﱠﻰ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋﻦ ﺍﻟﺸﻌﺐ ﰲ ﻛﻞ ﺳﺎﻋﺔ‪ .‬ﻓﺠﻴﺪﹰﺍ ﻳﻔﻌـﻞ‪.‬‬
‫ﻭﻳﻜﻮﻥ ﻭﺣﺪﻩ ﰲ ﺑﻴﺖ ﺍﻟﻜﻨﻴﺴﺔ ‪ ...‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣَﻦ ﻳﺼﻠﺢ ﻻﻗﺎﻣﺘﻪ ﻣﻌـﻪ‪ .‬ﺇﻣﱠـﺎ ﻭﺍﺣـﺪ‬
‫ﺃﻭ ﺍﺛﻨﺎﻥ ﻭﳘﺎ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻓﻠﻴﻔﻌﻞ ﻟﻜﻲ ﻳﻌﻴﻨﻮﻩ ﻓﻴﻤﺎ ﳚﺐ ‪ ..‬ﻻ ﺳﻴﻤﺎ ﺑﺎﻷﻛﺜﺮ ﰲ ﺗﻜﻤﻴـﻞ‬
‫ﺍﻟﺼﻠﻮﺍﺕ‪ .‬ﻭﺍﻻﺑﺘﻬﺎﻝ ﺑﺎﺗﻔﺎﻕ ﻭﺍﺣﺪ‪ .‬ﻷ ﱠﻥ ﺍﻟﺮﺏ ﻗﺎﻝ ﰲ ﺍﻹﳒﻴﻞ‪ .‬ﺣﻴﺚ ﳚﺘﻤﻊ ﺍﺛﻨﺎﻥ ﺃﻭ ﺛﻼﺛﺔ‬
‫ﺑِﺎﲰﻲ‪ .‬ﺃﻛﻮﻥ ﺃﻧﺎ ﻣﻌﻬﻢ‪ .‬ﺣﺎ ﹰﻻ ﻓﻴﻬﻢ ﻭﺑﻴﻨﻬﻢ ‪ ....‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍﻟﺼـﻼﺓ‪.‬‬
‫ﻼ ﻭﻬﻧﺎﺭﹰﺍ ﺑﻼ ﻓﺘﻮﺭ‪ .‬ﻓﻠﻴُﺼ ﱢﻞ ﺍﻟﺴﺎﻋﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ‪ .‬ﺣﻴﻨﺌﺬ ﻳﺘﻌﻬﱠﺪ ﺍﳌﻼﺋﻜـﺔ ﺍﻟﻘﺪﻳﺴـﻮﻥ‬
‫ﻟﻴ ﹰ‬
‫ﺍﻟﻜﻨﻴﺴﺔ ﻭﳛﻔﻈﻮﻬﻧﺎ‪.‬‬

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‫]‪< <áçmønÖ]æ<àÚ^nÖ]<h^fÖ‬‬
‫ﻷﺟﻞ ﺻﻮﻡ ﺍﻷﺳﻘﻒ ﻣﻦ ﺑﻌﺪ ﺇﻗﺎﻣﺘﻪ‬
‫ﻭﻫﻮ ﲬﺴﺔ ﺃﻗﺴﺎﻡ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻭﻣﻦ ﺑﻌﺪ ﺗﺼﻴﲑ ﺍﻷﺳﻘﻒ ﻭﺇﻗﺎﻣﺘﻪ ﻓﻠﻴﺼُﻢ ﺛﻼﺛﺔ ﺃﺳﺎﺑﻴﻊ‪ .‬ﻭﻻ ﻳﺬﻕ ﺷـﻴﺌﹰﺎ ﰲ‬
‫ﺃﺳﺒﻮﻉ ﻣﻨﻬﺎ ﺇﱃ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ‪ ...‬ﻫﺬﺍ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺃﻳﺎﻡ ﺍﳋﻤﺴﲔ‪ .‬ﻭﻳﺼﻮﻡ ﺑﻘﻴﺔ ﺳﻨﺘﻪ ﺗﻠـﻚ‬
‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ .‬ﻷﻧﻪ ﻣﺜﺎﻝ ﺍﳌﺪﺧﻞ ﺍﻟﻌﺎﱄ ﺍﳌﻘﺪﺱ ﺍﻟﺬﻱ ﻋﱪ ﻓﻴﻪ ﺍﻟﻮﺣﻴﺪ ﺍﺑﻦ ﺍﻟﻠﱠﻪ ﺍﻟﺬﻱ ﻫﻮ ﻳـﻮﻡ‬
‫ﺗﺄﳌﻪ ﻭﻣﻮﺗﻪ ﺑﺎﳉﺴﺪ‪ .‬ﻭﻳﻮﻡ ﺍﻧﺒﻌﺎﺛﻪ ﻣﻦ ﺑﲔ ﺍﻷﻣﻮﺍﺕ‪ .‬ﻭﻳﻮﻡ ﺻﻌﻮﺩﻩ ﺇﱃ ﺍﻟﺴﻤﻮﺍﺕ‪.‬‬
‫ﻭﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺴﺘﻌﻤﻠﻪ ﺍﻷﺳﻘﻒ ﰲ ﺗﻠﻚ ﺍﻟﺴﻨﺔ ﻛﻠﻬﺎ‪ .‬ﺍﻟﱵ ﻳﺼﻮﻣﻬﺎ ﺛﻼﺛﺔ ﺃﻳـﺎﻡ‪،‬‬
‫ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻫﻮ ﺧﺒﺰ ﺯﻳﺖ ﻭﻣﻠﺢ ﻭﻋﺴﻞ ﻭﺑﻘﻮﻝ ﺍﻷﺭﺽ ﻭﻻ ﻳﺬﻕ ﻓﻴﻬﺎ ﺍﻟﻠﺤﻢ ﺑﺎﳉﻤﻠﺔ ﻟﻴﺲ‬
‫ﻷﻧﻪ ﺇﺫﺍ ﺃﻛﻠﻪ ﻳﺘﻨﺠﱠﺲ ﻟﻜﻦ ﻟﺌﻼ ﻳﻘﺴﻮ ﻗﻠﺒﻪ ﻭﻳﻈﻠﻢ ﻋﻘﻠﻪ ﻭﻟﻴﻜﻮﻥ ﺧﻔﻴﻔﹰﺎ ﻭﻳﺴـﻬﺮ ﺑﺮﺍﺣـﺔ‪.‬‬
‫ﻭﺑﻘﻴﺔ ﺃﻳﺎﻡ ﺣﻴﺎﺗﻪ ﻳﺼﻮﻡ ﻛﻘﺪﺭﺗﻪ‪ .‬ﻭﻳﻨﺎﻝ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻣﺎ ﻫﻮ ﺿﺮﻭﺭﻱ ﺑﻘﺪﺭ ﻭﲞـﻮﻑ ﺍﻟﻠﱠـﻪ‬
‫ﻭﺷﻜﺮ‪ .‬ﻷ ﱠﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻤﱢﻞ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ‪ .‬ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﳜﺘﺎﺭ ﺍﻟﻀﻌﻒ ﺑـﺎﻷﻛﺜﺮ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﻘﺒﻞ ﺍﻟﻀﻌﻒ ﻟﻴﺲ ﻟﻪ ﺭﺑﺢ ﺇﺫﺍ ﻣﺎ ﻧﺎﻝ ﺷﻴﺌﹰﺎ ﻳﻘﻮﱢﻱ ﺟﺴﺪﻩ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻭﻟﲑﻓﻊ ﺍﻟﻘﺮﺑﺎﻥ ﺍﳌﻘﺪﺱ ﰲ ﻳﻮﻣﻲ ﺍﻟﺴﺒﺖ ﻭﺍﻷﺣﺪ‪ .‬ﻭﻳﺒﺘﺪﺉ ﰲ ﺍﻟﻘـﺮﺍﺀﺓ ﻣـﻦ‬
‫ﺑﻜﺮﺓ‪ .‬ﻭﻛﺬﻟﻚ ﰲ ﺃﻳﺎﻡ ﺍﻷﻋﻴﺎﺩ ﺍﻟﱵ ﺗﺘﻔﻖ ﰲ ﻭﺳﻂ ﺍﻷﺳﺒﻮﻉ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﰒ ﺇﻥ ﺍﺗﻔﻖ ﻳﻮﻡ ﻋﻴﺪ ﰲ ﻳﻮﻣﻲ ﺍﻟﺼﻮﻡ‪ .‬ﺍﻟﻠـﺬﻳﻦ ﳘـﺎ ﺍﻷﺭﺑﻌـﺎﺀ ﻭﺍﳉﻤﻌـﺔ‪.‬‬
‫ﻓﻠﻴُﺼﻠﱡﻮﺍ ﻭﻳﻨﺎﻟﻮﺍ ﻣﻦ ﺍﻟﺴﺮﺍﺋﺮ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻭﻻ ﳛﻠﻮﺍ ﺍﻟﺼﻮﻡ ﺇﱃ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺘﺎﺳﻌﺔ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺳﻘﻒ ﰲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﻳُﻘﺎﻡ ﻓﻴﻬﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠـﻰ ﺍﻟﺼـﻮﻡ‪.‬‬
‫ﻭﺿﻌﻔﺖ ﻗﻮﺍﻩ ﻋﻠﻰ ﺍﻟﻮﻗﻮﻑ‪ .‬ﻭﺗﻜﻤﻠﺔ ﻣﺎ ﻗﻠﻨﺎﻩ‪ .‬ﻓﻠﻴﻨﻞ ﻣﻦ ﺍﻟﺴﻤﻚ ﻭﺍﳋﻤﺮ ﲟﻘﺪﺍﺭ ﻳﻘﻮﻳـﻪ‬
‫ﺃﻳﺎﻣﹰﺎ ﻗﻠﻴﻠﺔ ﻟﻜﻴﻼ ﻳﺒﻘﻰ ﻣﻄﺮﻭﺣﹰﺎ‪ .‬ﻭﺗﻌﺪﻡ ﺷﺨﺼﻴﺘﻪ ﻭﺗﻌﻠﻴﻤﻪ ﻭﻟﻴﺠﺘﻬﺪ ﺃﻥ ﻳﺘﻨﺎﻭﻝ ﻣﻦ ﺍﻷﺳﺮﺍﺭ‬
‫ﺍﳌﻘﺪﺳﺔ ﻛﻞ ﻳﻮﻡ ﻣﻦ ﻏﲑ ﺿﺮﻭﺭﺓ ﻟﺘﻜﻮﻥ ﺣﻴﺎﺗﻪ ﻣﻨﻬﺎ ﰲ ﻛﻞ ﺣﲔ ﻭﺯﻣﺎﻥ‪ .‬ﻭﻳﻌﻠﻢ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‬
‫ﻭﻳﺘﻜﻠﱠﻢ ﺑﺜﺒﺎﺕ‪ .‬ﻭﺗﻜﻮﻥ ﻟﻪ ﺳﲑﺓ ﺣﺴﻨﺔ‪ .‬ﻟﻴﻌﻠﻢ ﺃﻥ ﻛﻞ ﺧﺪﻣﺔ ﻷﺏ ﺍﻷﻧﻮﺍﺭ ﳚﺐ ﻋﻠﻴـﻪ ﺃﻥ‬
‫ﻳﻌﻤﻠﻬﺎ ﺑﻼ ﻭﺟﺪ‪ .‬ﻭﺃﻥ ﻳﺆﺗﻰ ﻬﺑﺎ ﺷﻬﺎﺩﺓ ﻟﻪ ﻭﻫﻰ ﺍﻟﺘﻌﺎﻟﻴﻢ ﻭﻳﻌﻠﻢ ﻣﺎ ﻳﺘﺬﻛﺮ ﺃﻧﻪ ﻓﻌﻠـﻪ ﺃﻭ ﹰﻻ‪.‬‬
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‫ﻭﻳﺘﻜﻠﱠﻢ ﻭﻳﻌﺮﻑ ﻣﺎ ﻳﻘﻮﻝ‪ .‬ﻓﺈﻥ ﺳﺎﻣﻌﻴﻪ ﺳﻴﻌﺮﻓﻮﻧﻪ ﺃﻳﻀﹰﺎ‪ .‬ﻭﻟﻴﺘﻀﺮﱠﻉ ﻟﻠﺮﺏ ﺑﻜـﻞ ﺗﻌـﺐ‪.‬‬
‫ﻟﻜﻲ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﻘﻮﻟﻪ ﻳﺜﻤﺮ ﰲ ﺳﺎﻣﻌﻴﻪ ﲦﺮﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻭﻳﻔﻌﻞ ﻛـﻞ ﺷـﻲﺀ‬
‫ﺑﺘﺮﺗﻴﺐ ﻭﻋﻔﺎﻑ‪ .‬ﻭﻟﻴﻌﻠﻢ ﺍﳌﺘﻌﻈﲔ ﺍﻟﻜﻼﻡ ﺍﻟﻨﺒﻮﻱ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺮﺳﻮﱄ‪ .‬ﻭﻳـﺘﻜﻠﱠﻢ ﺑـﺈﻋﻼﻥ‪.‬‬
‫ﻟﻴﻌﺮﻓﻮﺍ ﻣﺎ ﺃﻭﺟﺪﻩ ﳍﻢ‪ .‬ﻭﻳﻬﺪﻱ ﺍﳌﺆﻣﻨﲔ ﻭﻳﻨﺎﻭﳍﻢ ﻣﻦ ﺍﻟﺴﺮﺍﺋﺮ ﺍﳌﻘﺪﺳﺔ ﻛﻤﺎ ﻳﺼﻠﺢ ﳍـﻢ‪.‬‬
‫ﻭﻳﺴﺮّﺡ ﺍﳌﺘﻌﻈﲔ‪ .‬ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻹﺭﺷﺎﺩ ﻳﻘﺪﺱ‪ ،‬ﺣﻴﻨﺌﺬ ﻟﻴﻌﺮﻓﻮﺍ ﳎﺪ ﺍﻟﺴﺮﺍﺋﺮ ﺍﻟﱵ ﻳﺮﻳـﺪﻭﻥ ﺃﻥ‬
‫ﻳﻨﺎﻟﻮﺍ ﻣﻨﻬﺎ ﻭﻳﺸﺎﺭﻛﻮﻫﺎ ﲞﻮﻑ ﻭﺭﻋﺪﺓ ‪...‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﻭﻳﺒﺪﺃ ﲞﺪﻣﺔ ﺍﻟﻘﺪﺍﺱ ﻓﻴﻘﻮﻝ ﺃﻭ ﹰﻻ ﺻﻼﺓ ﺍﻟﺸﻜﺮ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﳚﻠﺲ ﺍﻟﺸﻌﺐ‬
‫ﻭﻳﻘﻮﻝ ﳍﻢ ﺗﺄﻭﻳﻞ ﻛﻼﻡ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻭﻳُﻌﻠﱢﻤﻬﻢ ﺇﻳﱠﺎﻩ ﻛﻤﺎ ﻳﺼـﻠﺢ ﻟﺜﺒـﺎﺕ ﺳـﲑﻬﺗﻢ‪.‬‬
‫ﻭﻳُﻌﺮﱢﻓﻬﻢ ﻣﺬﻫﺐ ﺍﻟﺼﻼﺡ‪ .‬ﰒ ﻳﻘﻮﻝ ﺍﻻﺑﺼﻠﻤﻮﺩﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﳌﺰﺍﻣﲑ‪ .‬ﻣﻊ ﻗﻮﻡ ﳑﺘﻠﺌﲔ ﻣـﻦ‬
‫ﺍﻟﻔﻬﻢ ﻭﺍﳊﻜﻤﺔ ﻭﺍﳌﻮﻫﺒﺔ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻟﺸﻌﺐ ﻛﻠﻪ ﺳﺎﻣﻌﲔ ﳍﻢ ﺑﻔﻬﻢ ﻭﺧـﻮﻑ‪ .‬ﻭﻳﺘﺒﻌـﻮﻬﻧﻢ‬
‫ﲜﺰﻉ‪ .‬ﻭﳛﻤﻞ ﺍﻟﻘﺲ ﺍﳋﺒﺰ ﻭﻛﺄﺱ ﺍﻷﻭﺧﺎﺭﺳﺪﻳﺔ‪ .‬ﻭﳛﻤﻞ ﺍﻷﺳﻘﻒ ﺍﻟﺒﺨﻮﺭ‪ .‬ﻭﻳـﺪﻭﺭ ﺑـﻪ‬
‫ﺣﻮﻝ ﺍﳌﺬﺑﺢ ﺛﻼﺙ ﺩﻓﻌﺎﺕ‪ .‬ﲤﺠﻴﺪﹰﺍ ﻟﻠﺜﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ‪ .‬ﰒ ﻳﺪﻓﻊ ﳎﻤﺮﺓ ﺍﻟﺒﺨـﻮﺭ ﻟﻠﻘـﺲ‪.‬‬
‫ﻓﻴﺪﻭﺭ ﻬﺑﺎ ﻋﻠﻰ ﺍﻟﺸﻌﺐ ﻛﻠﻪ ﻓﺈﺫﺍ ﻛﻤﻠﻮﺍ ﺍﻻﺑﺼﻠﻤﻮﺩﻳﺔ ﻳﻘﺮﺃ ﺍﻟﺸﻤﺎﻣﺴﺔ ﻓﺼﻮ ﹰﻻ ﻣﻦ ﺍﻟﻜـﻼﻡ‬
‫ﻼ ﻣﻦ ﻛﻼﻡ ﺍﻹﳒﻴـﻞ‪ .‬ﻭﻳُﺼـﻠﱡﻮﻥ ﻋـﻦ ﺍﳌﺮﺿـﻰ‪.‬‬ ‫ﻼ ﻣﻦ ﺍﳌﺰﺍﻣﲑ‪ .‬ﰒ ﻓﺼ ﹰ‬
‫ﺍﻟﺮﺳﻮﱄ‪ .‬ﻭﻓﺼ ﹰ‬
‫ﻭﺍﻟﻐﺮﺑﺎﺀ ﻭﺍﳌﺘﻀﻴﻘﲔ ﻭﻋﻦ ﺍﳍﻮﺍﺀ ﻭﺍﻟﺜﻤﺎﺭ ﻭﺍﳌﻠﻮﻙ ﻭﺍﻟﺮﺅﺳﺎﺀ ﻭﺍﳌﻮﺗﻰ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳـﺄﺗﻮﻥ‪.‬‬
‫ﻭﻳﻌﻤﻠﻮﻥ ﺍﳋﲑ ﻟﻠﻜﻨﻴﺴﺔ‪ .‬ﻭﻋﻦ ﺍﳌﻮﻋﻮﻇﲔ ﻭﺳﻼﻣﺔ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳉﺎﻣﻌﺔ‪ .‬ﻭﻋﻦ ﺍﻷﺳﻘﻒ ﻭﻋﻦ‬
‫ﺍﻹﻛﻠﲑﻭﺱ‪ .‬ﻭﻋﻠﻰ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺸﻌﺐ ﻭﻫﻜﺬﺍ ﻓﻠﻴُﻘﺪﺱ ﺍﻷﺳﻘﻒ‪ .‬ﻭﺍﻟﺴﺘﺎﺭﺓ ﻣﺮﺧﻴـﺔ ﻭﻣـﻦ‬
‫ﺩﺍﺧﻠﻬﺎ ﺍﻟﻘﺴﻮﺱ ﻭﺍﻟﺸﻤﺎﻣﺴﺔ ﻭﺍﻷﺑﻮﺩﻳﺎﻗﻨﻴﻮﻥ ﻭﺍﻷﻏﻨﺴﻄﺴﻴﻮﻥ ﻭﺍﻷﺭﺍﻣﻞ ‪ ..‬ﺍﻟـﻼﰐ ﻫـﻦ‬
‫ﺍﻟﻨﺴﺎﺀ ﺍﻟﺸﻤﺎﻣﺴﺎﺕ‪ .‬ﺍﻟﻼﰐ ﳍﻦ ﻣﻮﺍﻫﺐ ﺭﻭﺣﺎﻧﻴﺔ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻷﺳﻘﻒ ﻗﺎﺋﻤﹰﺎ ﻋﻠﻰ ﺍﳌـﺬﺑﺢ‪.‬‬
‫ﻭﺣﻮﺍﻟﻴﻪ ﴰﺎﻣﺴﺔ ﻳﺮﻭﺣﻮﻥ ﲟﺮﺍﻭﺡ ﻣﺜﻞ ﺃﺟﻨﺤﺔ ﺍﻟﻜﺎﺭﻭﺑﻴﻢ‪ .‬ﻭﺍﻟﻘﺴﻮﺱ ﻣﻌﻪ ﻗﻴـﺎﻡ ﻭﺑﻘﻴـﺔ‬
‫ﺍﻹﻛﻠﲑﻭﺱ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﻟﻄﻘﺲ‪ .‬ﻭﻻ ﻳﻘﺮﺏ ﺃﺣﺪ ﻣﻦ ﺍﻟﻘﺮﺑﺎﻥ ﺇ ﱠﻻ ﺍﳌﺆﻣﻨﲔ ﻓﻘﻂ ﻭﺣﺪﻫﻢ‪.‬‬

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‫]‪< <áçmønÖ]æ<ĉ^jÖ]<h^fÖ‬‬
‫ﻷﺟﻞ ﺍﳌﺴﻄﻮﻏﻮﺟﻴﺎ ﺍﻟﱵ ﻟﺮﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‬
‫ﻳﻘﻮﳍﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻗﺒﻞ ﺍﻟﻘﺪﺍﺱ ﻭﻫﻰ ﺍﻷﻣﺎﻧﺔ ﺍﻟﱵ ﻋﻠﻤﻬﺎ ﺍﻟﺮﺏ‬
‫ﻟﻶﺑﺎﺀ ﺍﻟﺮﺳﻞ ﺍﻷﺑﺮﺍﺭ‬
‫ﺍﻷﺯﱄ ﻣﻨﻪ ﻓﻘﻂ‪ .‬ﺍﳌﻮﺟﻮﺩ ﺍﻵﰐ ﺍﻟﺬﻱ ﻣﺎﺕ ﺑﺎﳉﺴﺪ‪ .‬ﻭﻛﻔﻦ ﻭﺍﻧﺒﻌﺚ ﻭﲤﺠﺪ ﻣـﻦ‬
‫ﺍﻵﺏ‪ .‬ﺍﻟﺬﻱ ﺣ ﹼﻞ ﺭﺑﺎﻃﺎﺕ ﺍﳌﻮﺕ‪ .‬ﻭﻗﺎﻡ ﻣﻦ ﺑﲔ ﺍﻷﻣﻮﺍﺕ ﻭﻟﻴﺲ ﻫﻮ ﺇﻧﺴﺎﻥ ﻓﻘﻂ‪ .‬ﺑﻞ ﻫـﻮ‬
‫ﺇﻟﻪ ﻭﺻﺎﺭ ﺇﻧﺴﺎﻧﹰﺎ ﺑﻼ ﺗﻐﻴﲑ‪ .‬ﺍﻟﺬﻱ ﺃﺧﺬ ﺟﺴﺪ ﺁﺩﻡ ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻭﺟﻌﻠﻪ ﳏﻴﻴـﹰﺎ‪ .‬ﺍﻟـﺬﻱ‬
‫ﻟﺒﺲ ﺇﺩﺍﻡ ﺍﳌﻮﺕ‪ .‬ﻭﺃﻗﺎﻣﻪ ﻭﺻﻌﺪ ﺑﺎﳉﺴﺪ ﺇﱃ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﺍﻟﺬﻱ ﻇﻔـﺮ ﺑـﺎﳌﻮﺕ‪ .‬ﻭﻗﻄـﻊ‬
‫ﻼ ‪..‬‬
‫ﺭﺑﺎﻃﺎﺗﻪ ﲟﻮﺗﻪ‪ ..‬ﻭﺃﺧﺰﻯ ﺇﺑﻠﻴﺲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣُﺘﺴﻠﱢﻄﹰﺎ‪ .‬ﻭﻣﺘﻤﻠﱢﻜﹰﺎ ﻋﻠﻴﻨـﺎ ﺯﻣﺎﻧـﹰﺎ ﻃـﻮﻳ ﹰ‬
‫ﻭﺷﻖ ﳐﺎﺿﻪ ﻭﻗﻮﺗﻪ‪ .‬ﻭﻗﻄﻊ ﺃﻏﻼﻟﻪ‪ .‬ﻷﻥ ﻭﺟﻬﻪ ﳑﻠﻮﺀ ﻣﻦ ﺍﻟﻈﻠﻤﺔ ﺧﺎﻑ ﻭﻗﻠﻖ ﳌـﺎ ﺃﺑﺼـﺮ‬
‫ﺍﻟﻮﺣﻴﺪ ﺍﺑﻦ ﺍﻟﻠﱠﻪ‪ .‬ﻻﺑﺴﹰﺎ ﺟﺴﺪﹰﺍ ﻣﻦ ﺍﻟﻌﺬﺭﺍﺀ ﻧﺎﺯ ﹰﻻ ﺇﱃ ﺍﳉﺤﻴﻢ ﻭﻫﻮ ﺍﳌﺸـﻮﺭﺓ ﻣـﻦ ﻏـﲑ‬
‫ﺍﻓﺘﺮﺍﻕ‪ .‬ﻭﻫﻮ ﺍﻟﺮﺃﻱ ﺍﻟﻮﺍﺣﺪ ﻣﻊ ﺍﻵﺏ‪ .‬ﺧﺎﻟﻖ ﺍﻟﺴﻤﺎﺀ ﻣﻊ ﺍﻵﺏ‪ .‬ﺇﻛﻠﻴﻞ ﺍﳌﻼﺋﻜـﺔ ﻃﻘـﺲ‬
‫ﺭﺅﺳﺎﺀ ﺍﳌﻼﺋﻜﺔ‪ .‬ﺇﺭﺍﺩﺓ ﺍﻟﻘﻮﺍﺕ‪ .‬ﺭﻭﺡ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺭﺋﻴﺲ ﺍﳌﻠﻜﻮﺕ ﺍﻟﺪﺍﺋﻢ‪ .‬ﻣﻘـﺪﻡ ﺍﻷﻃﻬـﺎﺭ‪.‬‬
‫ﺍﻟﻌﻘﻞ ﺍﻟﻐﲑ ﻣﺪﺭﻙ ﺍﻟﺬﻱ ﻟﻶﺏ‪ .‬ﻫﻮ ﺣﻜﻤﺔ ﺍﻵﺏ‪ .‬ﻫﻮ ﺍﻟﻘﻮﺓ‪ .‬ﻫﻮ ﺍﻟﻴﻤﲔ‪ .‬ﻫـﻮ ﺍﻟﻌﻘـﻞ‪.‬‬
‫ﻫﻮ ﺍﳌﺸﻮﺭﺓ‪ .‬ﻫﻮ ﺍﻟﻴﺪ‪ .‬ﻫﻮ ﺫﺭﺍﻉ ﺍﻵﺏ‪ .‬ﻧﺆﻣﻦ ﻭﻧﻌﺘﺮﻑ ﺃﻧﻪ ﻧﻮﺭ ﺧﻼﺻﻨﺎ‪ .‬ﺍﳌﻌـﲔ ﺍﳌﻌﻠـﻢ‬
‫ﺍﺠﻤﻟﺎﺯﻱ ﺍﻟﻈﺎﻓﺮ‪ .‬ﻗﺎﺑﻠﻨﺎ ﺣﺼﻨﻨﺎ ﻭﺭﺍﻋﻴﻨﺎ ﻭﺛﺒﺎﺗﻨﺎ‪ .‬ﺃﻧﺖ ﻫﻮ ﺍﻟﺒﺎﺏ‪ .‬ﺃﻧﺖ ﻫﻮ ﻣﻮﺿـﻊ ﺍﳊﻴـﺎﺓ‪.‬‬
‫ﺷﻔﺎﺅﻧﺎ ﻃﻌﺎﻣﻨﺎ‪ .‬ﺩﻳﺎﻧﻨﺎ ﻭﺍﻋﺘﺮﺍﻓﻨﺎ‪ .‬ﺍﻟﺬﻱ ﻧﻌﺘﺮﻑ ﺑﻪ ﺃﻧﻪ ﻣﺘﺄﱂ ﻋﻨﱠﺎ‪ .‬ﻭﻫﻮ ﻣﻮﻟﻮﺩ ﻏﲑ ﻣﺘﻜﻮﱢﻥ‪.‬‬
‫ﺍﻟﺬﻱ ﻣﺎﺕ ﻭﻫﻮ ﺣﻲ‪ .‬ﺍﺑﻦ ﺍﻵﺏ ﺍﻟﻐﲑ ﻣﻨﻘﺴﻢ‪ .‬ﺍﻟﺬﻱ ﲪﻞ ﺧﻄﺎﻳﺎﻧﺎ ﻭﻫـﻮ ﺑـﻼ ﺧﻄﻴـﺔ‪.‬‬
‫ﺍﻟﺬﻱ ﺃﺗﻰ ﻣﻦ ﺣﻀﻦ ﺃﺑﻴﻪ‪ .‬ﺍﻟﺬﻱ ﻗﺴﱠﻢ ﺟﺴﺪﻩ ﺍﳌﺨﻠﺺ ﻭﺩﻣﻪ ﺍﶈﻴﻲ‪ .‬ﺭﻭﺡ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﳊﻴﺎﺓ‪.‬‬
‫ﺍﻟﺬﻱ ﻃﻬﺮﻧﺎ ﲟﺎﺀ ﺍﳌﻌﻤﻮﺩﻳﺔ‪ .‬ﺍﻟﺬﻱ ﺳﺘﺮ ﻗﻠﻮﺏ ﺧﺎﺋﻔﻴﻪ‪ .‬ﻭﻫـﻮ ﻣﻌﻬـﻢ ﰲ ﻛـﻞ ﺣـﲔ‪.‬‬
‫ﺍﻟﺬﻱ ﺃﺑﻌﺪﻧﺎ ﻋﻦ ﻛﻞ ﻣﺪﺍﺧﻞ ﺇﺑﻠﻴﺲ‪ .‬ﺍﻟﺬﻱ ﻳُﺠﺪﱢﺩ ﺃﻧﻔﺴﻨﺎ ﻛﻠﻨﺎ ﺑﻪ ﺗﺎﺋﺒﲔ‪ .‬ﻫﻮ ﺍﻹﻟﻪ ﻗﺒﻞ ﻛﻞ‬
‫ﺍﻟﺪﻫﻮﺭ‪ .‬ﻭﻫﻮ ﺩﺍﺋﻢ ﻣﻊ ﺍﻟﻠﱠﻪ ﺍﻵﺏ ﺍﻟﺴﺮﻣﺪﻱ‪ .‬ﻫﺬﺍ ﳌﺎ ﺭﺃﻯ ﺍﻟﻌﺎﱂ ﻗﺪ ﻫﻠﻚ‪ .‬ﺑﺮﺑﺎﻃﺎﺕ ﺍﳋﻄﻴﺔ‬
‫ﻭﺑﺘﺮﻙ ﺍﳌﻌﺮﻓﺔ ﻭﺑﺎﻟﻐﻮﺍﻳﺔ ﺍﳌﻀﻠﺔ‪ .‬ﺑﻘﻮﺓ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻨﺎﺭﻳﺔ‪ .‬ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺸـﻔﻲ ﺟـﻨﺲ ﺍﻟﺒﺸـﺮ‪.‬‬
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‫ﺟﻌﻞ ﺃﺣﺸﺎﺀ ﺑﺘﻮﻝ ﻗﺒﻠﺘﻪ‪ .‬ﻭﺃﻭﺻﻠﻨﺎ ﻟﻪ ﻭﺷﻔﻰ ﻛﻞ ﺣﻮﺍﺳﻨﺎ‪ .‬ﻭﺟﻌﻞ ﻛﻞ ﻗﻮﺍﺕ ﺍﻟﻌـﺪﻭ ﺇﱃ‬
‫ﻼ ﺍﻟﺬﻱ ﻻ ﻳﺪﺭﻙ‪ .‬ﺟﻌﻞ ﺍﳉﺴﺪ ﺍﳌﺎﺋﺖ ﺑﻐﲑ ﻓﺴﺎﺩ‪ .‬ﻓﻸﺟﻞ‬ ‫ﻏﲑ ﻣﻌﺮﻓﺔ‪ .‬ﻭﻟﻴﺲ ﺟﺴﺪﹰﺍ ﻣﻨﺤ ﹰ‬
‫ﻫﺬﺍ ﻇﻬﺮ ﰲ ﺟﺴﺪ ﺁﺩﻡ ﺍﻟﺬﻱ ﻟﺒﺴﻪ ﻣﺜﺎ ﹰﻻ ﻏﲑ ﻓﺎﺳﺪ‪ .‬ﻭﻣﺎﺕ ﻬﺑﺬﺍ ﺍﳌﺜﺎﻝ‪ .‬ﻭﺣـﻞ ﺑﺎﻹﳒﻴـﻞ‬
‫ﺍﻟﺬﻳﻦ ﰲ ﺍﳍﻼﻙ‪ .‬ﻭﺃﻋﻄﺎﻫﻢ ﻭﺻﺎﻳﺎ ﻣﻘﺪﺳﺔ‪ .‬ﺍﻟﺬﻱ ﻫـﻮ ﻛـﻼﻡ ﺍﻟﺒﺸـﺮﻯ ﺑـﺎﳌﻠﻜﻮﺕ‪.‬‬
‫ﻭﺣﻞ ﺭﺑﺎﻃﺎﺕ ﺇﺑﻠﻴﺲ ﻋﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻟﻜﻲ ﲟﻮﺕ ﺭﺑﻨﺎ ﻧﺴﺘﺤﻖ ﳓـﻦ ﺍﻟﺒﻘـﺎﺀ ﻣـﻦ ﺍﳌـﻮﺕ‪.‬‬
‫ﻭﻧﺴﺘﻴﻘﻆ ﰲ ﺍﻟﻌﺎﱂ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﻟﻠﱠﻪ‪ .‬ﺻﺎﺭ ﺇﻧﺴﺎﻧﹰﺎ ﻭﻗﺒـﻞ ﺟﻨﺴـﻨﺎ ﺍﳌﺎﺋـﺖ‪.‬‬
‫ﺍﻟﺬﻱ ﻵﺩﻡ ﺑﻮﻻﺩﺗﻪ‪ .‬ﻫﻮ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺃﺗﻰ ﺇﱃ ﺍﻟﻮﻻﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ‪ .‬ﻫﻮ ﺍﻷﻭﻝ ﺍﻟـﺬﻱ ﻋﺮﻓـﻪ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﺑﺪﺀﹰﺍ ﻭﺑﺸﺮ ﺑﻪ ﺍﻟ ﱡﺮﺳُﻞ‪ .‬ﻭﺑﻪ ﻳﻌﺘﺮﻑ ﻛﻞ ﺍﻟﺒﺸﺮ‪ .‬ﻭﳝﺠﺪ ﻣﻦ ﺍﻟﻠﱠﻪ ﺍﻵﺏ‪ .‬ﻭﻣﺴﺒﱠﺢ ﻣـﻦ‬
‫ﺻﻠِﺐ‪ .‬ﻭﺻﻠﻴﺒﻪ ﻫﻮ ﺣﻴﺎﺗﻨﺎ‪ .‬ﻭﻫﻮ ﺛﺒﺎﺗﻨـﺎ ﻭﻣُﺨﻠﱢﺼـﻨﺎ‪ .‬ﺍﻟﺴـﺮ ﺍﳋﻔـﻲ‪.‬‬ ‫ﺍﳌﻼﺋﻜﺔ ﻭﻷﺟﻠﻨﺎ ُ‬
‫ﺍﻟﻔﺮﺡ ﺍﻟﻐﲑ ﻣﻮﺻﻮﻑ ﲜﻼﻟﻪ ﺍﻟﻔﻀﻴﻠﺔ ﰲ ﻛﻞ ﻭﻗﺖ‪ .‬ﺍﻟﱵ ﻫﻰ ﳏﺒﻮﺑﺔ ﻏﲑ ﻣﻔﺘﺮﻗﺔ ﻣﻦ ﺍﻟﻠﱠـﻪ‪.‬‬
‫ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻧﻌﻴﺐ ﺇﺳﺘﺤﻘﺎﻗﻬﺎ ﻬﺑﺬﻩ ﺍﻟﺸﻔﺎﺓ‪ .‬ﺍﻟﺴﺮ ﺍﳋﻔﻲ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻪ ﺍﳌﺆﻣﻨﻮﻥ‪ .‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻏﲑ ﻇﺎﻫﺮ ﻓﻬﻢ ﻳﻌﺮﻓﻮﻧﻪ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻠﻴﺐ ﺍﻟﺬﻱ ﻳﻔﺘﺨﺮ ﺑﻪ ﻟﻜﻲ ﻳﺘﻤﺠﱠﺪ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻟـﺬﻱ‬
‫ﻧﺆﻣﻦ ﺑﻪ ﳓﻦ ﺍﳌﺆﻣﲏ ﺍﻟﻜﺎﻣﻠﲔ‪ .‬ﻭﻳﻔﺮﻕ ﺃﻧﻔﺴﻨﺎ ﻣﻦ ﺣﻮﺍﺳﻨﺎ ﺍﻟﻈـﺎﻫﺮﺓ ﻛﺄﻬﻧـﺎ ﻣﻮﺟـﻮﺩﺓ‬
‫ﺑﺎﳊﻘﻴﻘﺔ‪ .‬ﻭﻬﺑﺬﺍ ﻧﻜﻮﻥ ﺃﺷﺪﺍﺀ ﺗﻐﺮﱠﺑﻮﺍ ﻋﻦ ﻛﻞ ﻣﺎ ﻳﺰﻭﻝ‪ .‬ﻭﺻـﲑﻭﺍ ﻃﺮﺷـﹰﺎ ﻬﺑـﺬﻩ ﺍﻵﺫﺍﻥ‬
‫ﺍﻟﻈﺎﻫﺮﺓ‪ .‬ﻭﺇﻏﻠﻘﻮﺍ ﺍﻟﻨﻈﺮ ﺍﻟﺴﻲﺀ ﺍﻟﺬﻱ ﻟﻸﻋﲔ ﺍﻟﻈﺎﻫﺮﺓ‪ .‬ﻟﻜـﻲ ﺗﻔﻬﻤـﻮﺍ ﻣﺮﺿـﺎﺓ ﺍﻟﻠﱠـﻪ‪.‬‬
‫ﻭﺗﻌﺮﻓﻮﺍ ﺳﺮ ﺧﻼﺻﻜﻢ‪ .‬ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ‪ .‬ﺍﻟﺬﻳﻦ ﻟﻜﻢ ﺍﻹﻓﺘﺨﺎﺭ ﺑﺎﳌﺴﻴﺢ‪ .‬ﺻﲑﻭﺍ‬
‫ﻭﺍﺣﺪﹰﺍ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﺍﳉﻮﺍﱐ‪ .‬ﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ ﺛﺒّﺖ ﺍﳌﺴﻴﺢ ﻋﻬﺪﻩ ﻣﻌﻜﻢ‪ .‬ﻭﺟﻌﻞ ﺭﻭﺣﻪ ﻓـﻴﻜﻢ‪.‬‬
‫ﻭﻧﺰﻝ ﺇﱃ ﺍﳉﺤﻴﻢ ﺃﻳﻀﹰﺎ ﻣﻦ ﺑﻌﺪ ﻣﻮﺗﻪ ﻭﺟﻌﻠﻜﻢ ﲢﻴﻮﺍ ﻛﻠﻜﻢ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﳌﺎ ﺷﺎﻫﺪﻩ ﺍﳌﻮﺕ‪.‬‬
‫ﻭﻗﺪ ﻧﺰﻝ ﺇﻟﻴﻪ ﺑُﻬﺖ ﻭﺗﻔﻜﺮ ﻓﻴﻪ‪ .‬ﺃﻧﻪ ﻗﺪ ﻭﺟﺪ ﻓﻴﻪ ﻃﻌﺎﻣﹰﺎ ﻛﻐﺮﺿﻪ‪ .‬ﻓﻠﻤﺎ ﺃﺑﺼﺮ ﺣﺴﻦ ﻻﻫﻮﺗﻪ‪.‬‬
‫ﻼ‪َ :‬ﻣﻦ ﻫﻮ ﻫﺬﺍ ﺍﻟﻈﺎﻓﺮ ﰊ‪ .‬ﻭﻗﺪ ﻟﺒﺲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﻋﺒـﺪﻱ‪.‬‬ ‫ﺻﺮﺥ ﺑﺼﻮﺕ ﻋﻈﻴﻢ ﻗﺎﺋ ﹰ‬
‫ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﺟﺪﱠﺩ ﻣﻦ ﺍﳍﻼﻙ ﺍﳉﺴﺪ ﺍﻟﺬﻱ ﻗﺘﻠﺘﻪ‪َ .‬ﻣﻦ ﻫﻮ ﻫﺬﺍ ﺍﻟﺬﻱ ﻭُِﻟ َﺪ ﺑﻐﲑ ﻓﺴـﺎﺩ‪.‬‬
‫ﻭﻫﻮ ﻗﺎﺑﻞ ﺍﻟﻔﺴﺎﺩ ﻭﻫﻮ ﻏﲑ ﻓﺎﺳﺪ‪ .‬ﻣَﻦ ﻫﻮ ﻫﺬﺍ ﺍﻟﺬﻱ ﻟﺒﺲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺘـﺮﺍﰊ ﻭﻫـﻮ ﻣـﻦ‬
‫ﺍﻟﺴﻤﺎﺀ‪ .‬ﻣَﻦ ﻫﻮ ﻫﺬﺍ ﺍﻟﻐﺮﻳﺐ ﻋﻦ ﻧﺎﻣﻮﺱ ﺍﻟﺒﺸﺮ‪ .‬ﻣَﻦ ﻫﻮ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﻃﻌﺎﻣﹰﺎ ﻟﻘـﻮﺕ‬
‫ﺍﻟﻨﺎﺭ ﻭﺍﳌﻮﺕ‪ .‬ﻭﻫﻮ ﻇﺎﻓﺮ ﻬﺑﻤﺎ‪ .‬ﻣَﻦ ﻫﻮ ﻫﺬﺍ ﺍﻟﺬﻱ ﱂ ﺗﻘﺪﺭ ﺧﺰﺍﺋﻦ ﺍﻟﻈﻠﻤـﺔ ﺃﻥ ﺗﻀـﺒﻄﻪ‪.‬‬
‫ﻣَﻦ ﻫﻮ ﺍﻟﺬﻱ ﰲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺍﳉﺪﻳﺪ‪ .‬ﺍﻟﺬﻱ ﻗﻮﺗﻪ ﲤﻨﻌﲏ ﻣﻦ ﺃﻥ ﺃﻓﻌﻞ ﺑﻪ ﻣﺎ ﺃﺭﻳﺪ‪ .‬ﻣﻦ ﻫﻮ ﻫﺬﺍ‬
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‫ﺍﳌﻜﻔﹼﻦ ﺍﳉﺪﻳﺪ ﺑﻼ ﺧﻄﻴﺔ‪ .‬ﻣَﻦ ﻫﻮ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻬﻠﻚ ﺧﺎﺯﻥ ﺍﻟﻈﻠﻤﺔ ‪ ..‬ﲟﺠـﺪﻩ ﻭﻻ ﻳﺪﻋـﻪ‬
‫ﺼﻌِﺪ ﺍﻷﻧﻔﺲ ﺍﻟﱵ ﰲ ﻗﺒﻀﱵ‪ .‬ﻣَﻦ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﺃﻗـﺪﺭ ﺃﻥ ﺃﻣﺴـﻪ‪.‬‬ ‫ﻳﺪﻭﺱ ﺍﻟﺬﻱ ﱄ‪ .‬ﺑﻞ ُﻳ ْ‬
‫ﻣَﻦ ﻫﻮ ﻫﺬﺍ ﺍﻟﺬﻱ ﳛﻮﻃﻪ ﺍﻟﻨﻮﺭ ﺍﻟﻐﲑ ﻧﺎﻗﺺ‪ .‬ﻣَﻦ ﻫﻮ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻗﺼﺎﱐ ﺣـﱴ ﻻ ﺃ ْﻫﻠِـﻚ‬
‫ﺧﺎﺻﺘﻪ‪.‬‬
‫ﺐ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻣﻦ ﺟﻬﺘﻪ ﳛﻮﻝ ﺃﻫـﻞ ﺍﻟﺸـﻤﺎﻝ ﺇﱃ‬ ‫ﻫﺬﺍ ﻫﻮ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺻُِﻠ َ‬
‫ﺍﻟﻴﻤﲔ ‪ ..‬ﻭﺃﺻﻌﺪ ﻣﻦ ﻣﻜﺎﻥ ﺃﺳﻔﻞ ﻟﻴﻜﻮﻧﻮﺍ ﻓﻮﻕ ﻭﺍﻟﺬﻳﻦ ﰲ ﺍﳋﻠﻒ ﺻﱠﻴﺮﻫﻢ ﻗﺪﺍﻡ‪ .‬ﻗﺎﻡ ﻣﻦ‬
‫ﺑﲔ ﺍﳌﻮﺗﻰ ﻭﺳﱮ ﺍﳉﺤﻴﻢ‪ .‬ﻭﲟﻮﺗﻪ ﺃﺧﻔﻰ ﺍﳌﻮﺕ‪ .‬ﻭﻣﻦ ﺑﻌﺪ ﻗﻴﺎﻣﺘﻪ ﻣﻦ ﺍﻷﻣـﻮﺍﺕ ﰲ ﺍﻟﻴـﻮﻡ‬
‫ﻼ‪ :‬ﺃﺷﻜﺮﻙ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﺑﺎﻟﺼﻮﺕ ﺍﻟﺬﻱ ﺑﻪ ﻛﺎﻧﺖ ﺍﻟﱪﻳـﺔ‬ ‫ﺍﻟﺜﺎﻟﺚ‪ .‬ﺷﻜﺮ ﻛﻠﻤﺔ ﺍﻟﻠﱠﻪ ﺍﻵﺏ ﻗﺎﺋ ﹰ‬
‫ﻛﻠﻬﺎ ﻣﻦ ﺟﻬﺘﻚ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺕ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻨﺎ ﺑﺎﻟﺮﻭﺡ‪ .‬ﺍﻟﻨﺎﻃﻖ ﻣﻌﻚ ﻭﺣﺪﻙ ‪ ..‬ﻫـﺬﺍ‬
‫ﺐ ﻋﱠﻨﺎ ﻋﻠـﻰ‬ ‫ﺻِﻠ َ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺧﺪﻡ ﻟﻜﻢ ﺑﺎﻹﳒﻴﻞ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﺍﻟﺬﻱ ﻫﻮ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﺍﻟﺬﻱ ُ‬
‫ﻋﻬﺪ ﺑﻴﻼﻃﺲ ﺍﻟﺒﻨﻄﻲ ﻭﻫﲑﻭﺩﺱ‪ .‬ﻭﻣﺎﺕ ﻭﻗﺎﻡ ﻣﻦ ﺑﲔ ﺍﻷﻣﻮﺍﺕ ‪ ...‬ﻭﺃﻳﻀﹰﺎ ﻳـﺄﰐ ﲟﺠـﺪ‬
‫ﻭﺑﻘﻮﺓ ﻋﻈﻴﻤﺔ‪ .‬ﻳﻘﻴﻢ ﺍﻷﻣﻮﺍﺕ ﻭﻳُﺠﺎﺯﻱ ﻛﻞ ﺃﺣﺪ ﻛﻨﺤﻮ ﻋﻤﻠﻪ‪ .‬ﺍﻟﺬﻱ ﺃﻋﻄﺎﻧـﺎ ﻋﺮﺑـﻮﻥ‬
‫ﻗﻴﺎﻣﺘﻪ‪ ..‬ﺍﻟﺬﻱ ﺻﻌﺪ ﺇﱃ ﺍﻟﺴﻤﻮﺍﺕ ﺑﻘﻮﺓ ﻋﻈﻴﻤﺔ‪ .‬ﺇﱃ ﺍﻟﻠﱠﻪ ﺍﻵﺏ ﺿﺎﺑﻂ ﺍﻟﻜﻞ ‪ ...‬ﺑﻌـﺪ ﺃﻥ‬
‫ﺭﺃﻳﻨﺎﻩ ﳓﻦ ﻭﺃﻛﻠﻨﺎ ﻭﺷﺮﺑﻨﺎ ﻣﻌﻪ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﺑﻌﺪ ﻗﻴﺎﻣﺘﻪ ﻣﻦ ﺍﳌﻮﺕ ‪ ..‬ﻭﺟﻠﺲ ﻋﻦ ﳝﲔ ﻋﺮﺵ‬
‫ﻼ ﻟﻪ‪ :‬ﺇﺟﻠﺲ ﻋﻦ‬ ‫ﺍﻟﻠﱠﻪ ﺍﻟﻌﻈﻴﻢ ﺿﺎﺑﻂ ﺍﻟﻜﻞ‪ .‬ﻫﻮ ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﻟﺸﺎﺭﻭﺑﻴﻢ‪ .‬ﺍﻟﺬﻱ ﲰﻊ ﺍﻵﺏ ﻗﺎﺋ ﹰ‬
‫ﳝﲏ ﺣﱴ ﺃﺿﻊ ﺃﻋﺪﺍﺀﻙ ﻛﻠﻬﻢ ﲢﺖ ﻣﻮﻃﺊ ﻗـﺪﻣﻴﻚ ‪ ...‬ﻫـﺬﺍ ﺍﻟـﺬﻱ ﺭﺁﻩ ﺍﻟﻄﻮﺑـﺎﻭﻱ‬
‫ﻼ‪ " :‬ﺃﱐ ﺃﺭﻯ ﺍﻟﺴﻤﻮﺍﺕ ﻣﻔﺘﻮﺣﺔ‪ .‬ﻭﺍﺑﻦ ﺍﻹﻧﺴﺎﻥ ﻗﺎﺋﻤﹰﺎ ﻋﻦ ﳝـﲔ‬ ‫ﺍﺳﻄﻔﺎﻧﻮﺱ‪ .‬ﺻﺮﺥ ﻗﺎﺋ ﹰ‬
‫ﺍﻵﺏ "‪ .‬ﺃﻱ ﺃﻧﻪ ﺧﺎﻟﻖ ﻛﻞ ﺍﻟﻄﻐﻤﺎﺕ ﺍﻟﻨﺎﻃﻘﺔ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻟﻪ ﺍﺠﻤﻟﺪ ﻭﺍﻟﻌﻈﻤﺔ‪ .‬ﻭﺍﻟﺘﺴﺒﺤﺔ ﻟﻠﱠﻪ‬
‫ﺍﻵﺏ ﻣﻌﻪ ﻭﺍﻟﺮﻭﺡ ﻟﻘﺪﺱ ﺍﻵﻥ ﻭﻛﻞ ﺁﻭﺍﻥ‪ .‬ﻭﺇﱃ ﺩﻫﺮ ﺍﻟﺪﺍﻫﺮﻳﻦ ﺁﻣﲔ ‪ ...‬ﺍﻟﻠﱠـﻪ ﺍﳌﹸﺨﻠﱢـﺺ‬
‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﻳﻌﻄﻴﻜﻢ ﻳﺎ ﺁﺑﺎﺀﻧﺎ ﺍﻷﻃﻬﺎﺭ ﺍﻟﻨﻌﻴﻢ ﰲ ﻣﻠﻜﻮﺗﻪ ﻷﻧﻜﻢ ﻭﲰﺘﻤﻮﻧﺎ ﺃﻥ ﻧﺼﻨﻊ ﻫﺬﺍ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺑﻐﲑ ﺍﺳﺘﺤﻘﺎﻗﻨﺎ ﻓﻨﺴﺄﻟﻪ ﺍﻹﺳﺘﻌﺎﻧﺔ ﻓﻴﻤﺎ ﻳﺮﺿﻲ ﺍﻟﻠﱠﻪ ﺁﻣﲔ ‪ ....‬ﺁﻣﲔ ‪ ....‬ﺁﻣﲔ‪.‬‬

‫™ ™ ™ ™ ™‬

‫™ ™ ™‬

‫™‬
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‫ﻓﻬﺮﺳﺖ اﻟﻜﺘﺎب‬

‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﻟﺒﻴـــﺎﻥ‬
‫اﻟﺠﺰء اﻷول‪:‬‬
‫‪1‬‬ ‫‪...............................................................‬‬ ‫ﻣﻘﺪﻣﺔ ﻋﺎﻣﺔ ﻋﻦ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ‬
‫‪3‬‬ ‫ﳏﺘﻮﻳﺎﺕ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ‪...........................................................................‬‬

‫‪3‬‬ ‫‪1‬ـ ﺍﻷﺳﻘﻒ ‪.....................................................................................‬‬

‫‪3‬‬ ‫ﺃ ـ ﻣﱰﻟﺘﻪ ﻭﺭﺋﺎﺳﺘﻪ ﻭﺍﺣﺘﺮﺍﻣﻪ ‪..................................................‬‬

‫‪4‬‬ ‫ﺏ ـ ﺷﺮﻭﻁ ﺍﻷﺳﻘﻒ ﻭﺻﻔﺎﺗﻪ ‪...............................................‬‬

‫‪6‬‬ ‫ﺟـ ـ ﺳﻦ ﺍﻷﺳﻘﻒ ‪.............................................................‬‬

‫‪7‬‬ ‫ﺩ ـ ﺯﻭﺍﺝ ﺍﻷﺳﻘﻒ ‪................................................................‬‬

‫‪7‬‬ ‫ﻫـ ـ ﺗﺰﻛﻴﺘﻪ ﻭﺳﻴﺎﻣﺘﻪ ‪...........................................................‬‬

‫‪8‬‬ ‫ﻭ ـ ﺻﻮﻡ ﺍﻷﺳﻘﻒ ﻭﺻﻼﺗﻪ ﺑﻌﺪ ﺳﻴﺎﻣﺘﻪ ‪.................................‬‬

‫‪8‬‬ ‫ﺯ ـ ﻋﻤﻞ ﺍﻷﺳﻘﻒ ﻭﺻﻼﺗﻪ ﺑﻌﺪ ﺳﻴﺎﻣﺘﻪ ‪..................................‬‬

‫‪9‬‬ ‫ﺡ ـ ﻋﻤﻞ ﺍﻷﺳﻘﻒ ﻣﻦ ﺃﺟﻞ ﺧﻼﺹ ﺍﻷﻧﻔﺲ ‪.........................‬‬

‫‪10‬‬ ‫ﻁ ـ ﺍﻫﺘﻤﺎﻡ ﺍﻷﺳﻘﻒ ﺑﺎﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ ﻭﺍﻟﻔﻘﺮﺍﺀ ‪.....................‬‬

‫‪11‬‬ ‫ﻯ ـ ﺗﺪﺑﲑ ﺍﻷﺳﻘﻒ ﳌﺎﻝ ﺍﻟﻜﻨﻴﺴﺔ ‪...........................................‬‬

‫‪14‬‬ ‫ﻙ ـ ﻛﻴﻒ ﻳﻌﺎﻗﺐ ﺍﻷﺳﻘﻒ ﺧﺎﻃﺌﹰﺎ ‪.........................................‬‬

‫‪19‬‬ ‫‪2‬ـ ﺑﻘﻴﺔ ﺍﻹﻛﻠﲑﻭﺱ ‪..........................................................................‬‬

‫‪19‬‬ ‫ﺍﻹﻛﻠﲑﻭﺱ ‪............................................................................‬‬

‫‪19‬‬ ‫ﺍﻟﻘﺴﻮﺱ ‪...............................................................................‬‬

‫‪20‬‬ ‫ﺍﻟﺸﻤﺎﻣﺴﺔ ‪.............................................................................‬‬

‫‪23‬‬ ‫‪3‬ـ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺑﻌﺾ ﺍﻟﻄﻘﻮﺱ ‪...............................................................‬‬

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‫‪23‬‬ ‫‪..................................................‬‬ ‫ﺃ ـ ﺍﻟﻜﻨﻴﺴﺔ‪ :‬ﺑﻨﺎﺅﻫﺎ ﻭﺗﺮﺗﻴﺒﻬﺎ‬
‫‪24‬‬ ‫ﺏ ـ ﺻﻠﻮﺍﺕ ﺍﻟﺴﺎﻋﺎﺕ ‪.........................................................‬‬

‫‪24‬‬ ‫ﺟـ ـ ﺍﳌﻮﺍﻇﺒﺔ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻌﺎﻣﺔ ﻓﻴﻬﺎ ‪...............‬‬

‫‪28‬‬ ‫ﺩ ـ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﳌﻨﺘﻘﻠﲔ ‪.......................................................‬‬

‫‪29‬‬ ‫ﻫـ ـ ﺍﻟﻌﻤﺎﺩ ‪.........................................................................‬‬

‫‪30‬‬ ‫ﻭ ـ ﺍﻷﺻﻮﺍﻡ ‪..........................................................................‬‬

‫‪31‬‬ ‫ﺯ ـ ﺍﻷﻋﻴﺎﺩ ‪............................................................................‬‬

‫‪33‬‬ ‫‪4‬ـ ﺑﻌﺾ ﺃﻣﻮﺭ ﺇﳝﺎﻧﻴﺔ ‪........................................................................‬‬

‫‪33‬‬ ‫ﺃ ـ ﻗﺎﻧﻮﻥ ﺍﻹﳝﺎﻥ ‪....................................................................‬‬

‫‪33‬‬ ‫ﺏ ـ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﻌﺎﻣﺔ ‪................................................................‬‬

‫‪34‬‬ ‫‪5‬ـ ﺍﻟﻌﺬﺍﺭﻯ ﻭﺍﻷﺭﺍﻣﻞ ‪.......................................................................‬‬

‫‪34‬‬ ‫ﺍﻟﻌﺬﺍﺭﻯ ‪................................................................................‬‬

‫‪34‬‬ ‫ﺍﻷﺭﺍﻣﻞ ‪.................................................................................‬‬

‫‪36‬‬ ‫‪6‬ـ ﻭﺻـــــــــﺎﻳﺎ ﻟﻠﻌﻠﻤـــــــــﺎﻧﻴﲔ‬

‫‪36‬‬ ‫‪.........................................................................‬‬

‫‪37‬‬ ‫‪...............................‬‬ ‫ﺃ ـ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻟﺸﻬﺪﺍﺀ ﻭﺍﳌﻌﺘﺮﻓﲔ ﻭﲤﺠﻴﺪﻫﻢ‬

‫‪37‬‬ ‫ﺏ ـ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﺒﻴﺪ ﻭﺳﺎﺩﻬﺗﻢ ‪............................................‬‬

‫‪38‬‬ ‫ﺟـ ـ ﰲ ﺍﳌﺨﺎﺻﻤﺎﺕ ﻭﻛﻴﻒ ﺗُﺤﻞ ‪......................................‬‬

‫‪39‬‬ ‫ﺩ ـ ﺍﳊﺚ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﺰﻳﻦ ‪....................................................‬‬

‫ﻫـ ـ ﺗﻌﺎﻟﻴﻢ ﻭﻭﺻﺎﻳﺎ ﻋﺎﻣﺔ ‪....................................................‬‬

‫‪40‬‬ ‫اﻟﺠﺰء اﻟﺜﺎﻧﻲ‪:‬‬

‫‪46‬‬ ‫‪..................................................................‬‬ ‫ﻛﺘﺎﺏ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ﻭﺃﺑﻮﺍﻬﺑﺎ‬
‫‪46‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ ‪.................................................................................‬‬

‫ﻧﺼﻮﺹ ﺃﺑﻮﺍﺏ ﺍﻟﺪﺳﻘﻮﻟﻴﺔ ‪.................................................................‬‬

 ‫ـ ‪ 178‬ـ‬

‫‪50‬‬ ‫ﳚﺐ ﻋﻠﻰ ﺍﻷﻏﻨﻴﺎﺀ ﺃﻥ ﻳﺘﺤﻔﻈﻮﺍ ﻭﻳﻘﺮﺃﻭﺍ ﺍﻟﻜﺘﺐ‬

‫‪.....‬‬ ‫ﺍﻟﺒــــــﺎﺏ ﺍﻷﻭﻝ‪:‬‬
‫ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺃﻥ ﻳﻄﻌﻦ ﺑﻌﻮﳍﻦ ‪53 ........................‬‬ ‫ـﺎﱐ‪:‬‬
‫ـﺎﺏ ﺍﻟﺜـــ‬
‫ﺍﻟﺒـــ‬
‫ﻷﺟﻞ ﺍﻷﺳﺎﻗﻔﺔ ﻭﺍﻟﻘﺴﻮﺱ ﻭﺍﻟﺸﻤﺎﻣﺴﺔ ‪56 ..................‬‬ ‫ﺍﻟﺒـــﺎﺏ ﺍﻟﺜﺎﻟـــﺚ‪:‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﺎﻗﻔﺔ ﺃﻥ ﻳﻘﺒﻠﻮﺍ ﺍﻟﺘـﺎﺋﺒﲔ‬ ‫ﺍﻟﺒـــﺎﺏ ﺍﻟﺮﺍﺑـــﻊ‪:‬‬
‫‪67‬‬ ‫ﺑﺒﺸﺎﺷﺔ ﻭﻓﺮﺡ ‪.....................................................‬‬

‫ﻷﺟﻞ ﺃﻧﻪ ﻻ ﳚﺐ ﺃﻥ ﻳﺪﺍﻥ ﺃﺣﺪ ﺇ ﱠﻻ ﺑﻌﺪ ﺃﻥ ﺗﺜﺒﺖ‬ ‫ﺍﻟﺒـــﺎﺏ ﺍﳋـــﺎﻣﺲ‪:‬‬

‫ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺧﻄﻴﺘﻪ ﺑﺎﺳﺘﻘﺼﺎﺀ ﻭﲝﺚ ‪75 ..................‬‬
‫ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﳚـﺐ ﻋﻠـﻴﻬﻢ ﺃﻥ ﻳـﺄﺗﻮﺍ‬ ‫ﺍﻟﺒـــﺎﺏ ﺍﻟﺴـــﺎﺩﺱ‪:‬‬
‫ﺑﺎﻟﻘﺮﺍﺑﲔ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ ﻛﻘﺪﺭﻬﺗﻢ ‪81 .............................‬‬
‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﺸﻤﺎﻣﺴﺔ ﺃﻥ ﻳﺴـﺘﺄﺫﻧﻮﺍ ﺃﺳﻘﻔﻬﻢ ﰲ‬ ‫ﺍﻟﺒـــﺎﺏ ﺍﻟﺴـــﺎﺑﻊ‪:‬‬
‫ﻛﻞ ﻣﺎ ﻳﻔﻌﻠﻮﻧﻪ ﻭﻻ ﻳﻔﻌﻠﻮﺍ ﺷﻴﺌﹰﺎ ﺑﻐﲑ ﺇﺫﻧﻪ ‪85 ..............‬‬
‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﻘﻒ ﺃﻥ ﻳﺘﺄﻣﻞ ﻛﻞ ﻗﻮﻝ ﻳُﻘـﺎﻝ‬ ‫ﺍﻟﺒـــﺎﺏ ﺍﻟﺜـــﺎﻣﻦ‪:‬‬
‫ﻟﻪ ﻭﻳﻨﻈﺮ ﻓﻴﻪ ﺑﺎﳊﻖ ﻭﺍﻟﻌﺪﻝ ﻭﻳﺪﺑﺮﻩ ﲟﺨﺎﻓـﺔ ﺍﻟﻠﱠـﻪ‬
‫‪89‬‬ ‫ﻭﻻ ﻳﺘﻌﺠﻞ ﻓﻴﻪ ‪.........‬‬

‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﺍﳌﺴـﻴﺤﻴﲔ ﺃﻥ ﻳﻐﻔـﺮﻭﺍ‬ ‫ﺍﻟﺒـــﺎﺏ ﺍﻟﺘﺎﺳـــﻊ‪:‬‬

‫ﺧﻄﺎﻳﺎ ﺑﻌﻀـﻬﻢ ﺑﻌﻀـﹰﺎ ﰲ ﻛـﻞ ﺯﻣـﺎﻥ‪ .‬ﻭﺃﻥ‬
‫ﻻ ﻳﺘﻤﺴﻜﻮﺍ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺸﺮ ﰲ ﻗﻠﻮﻬﺑﻢ ﻭﻻ ﻳﻔﻜﺮﻭﺍ‬
‫ﻓﻴﻪ ﲨﻠﺔ ‪100 ...............................................................‬‬
‫ﳚﺐ ﻋﻠﻰ ﺍﻷﺳـﺎﻗﻔﺔ ﺃﻥ ﻳﻜﻮﻧـﻮﺍ ﺫﻭﻱ ﺳـﻼﻣﺔ‬ ‫ﺍﻟﺒـــﺎﺏ ﺍﻟﻌﺎﺷـــﺮ‪:‬‬
‫ﺭﺣﻮﻣﲔ ﻏﻔﻮﺭﻳﻦ ﻗﺎﺑﻠﲔ ﺍﻟﺘﺎﺋﺒﲔ ﻭﺇﺫﺍ ﱂ ﻳﻌﻤﻠﻮﺍ ﻫﺬﺍ‬
‫ﻓﻼ ﻳﺪﻋﻮﺍ ﺃﺳﺎﻗﻔﺔ ﺑﻞ ﺷﻴﺎﻃﲔ ‪106 ..............................‬‬
‫ﻻ ﳚﻮﺯ ﻟﻠﻨﺼﺎﺭﻯ ﺃﻥ ﳝﻀﻮﺍ ﺇﱃ ﳎﻤـﻊ ﺍﻷﻣـﻢ‪.‬‬ ‫ﺍﻟﺒﺎﺏ ﺍﳊـﺎﺩﻱ ﻋﺸـﺮ‪:‬‬
 ‫ـ ‪ 179‬ـ‬
‫ﻭﻻ ﺇﱃ ﺍﳌﻼﻋــﺐ‪ .‬ﻭﻻ ﺇﱃ ﺍﳊﻮﺍﻧﻴــﺖ‪ .‬ﻭﻻ ﺇﱃ‬
‫ﻣﻮﺿﻊ ﳚﺘﻤﻊ ﻓﻴﻪ ﻏﲑ ﺍﳌﺆﻣﻨﲔ ‪109 ...............................‬‬

‫‪111‬‬ ‫‪........................................................‬‬ ‫ﻷﺟﻞ ﺍﻷﻳﺘﺎﻡ‬ ‫ﺍﻟﺒــﺎﺏ ﺍﻟﺜــﺎﱐ ﻋﺸــﺮ‪:‬‬

‫‪112‬‬ ‫ﰲ ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻷﺳﺎﻗﻔﺔ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻴﺘﺎﻣﻰ ‪.........‬‬ ‫ـﺮ‪:‬‬
‫ـﺚ ﻋﺸـ‬
‫ـﺎﺏ ﺍﻟﺜﺎﻟـ‬
‫ﺍﻟﺒـ‬
‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﻟﻸﺳﺎﻗﻔﺔ ﺃﻥ ﻳﺘﺤـ ﱠﺮﺯﻭﺍ ﻭﻳﻌﺮﻓـﻮﺍ‬ ‫ـﺮ‪:‬‬
‫ـﻊ ﻋﺸـ‬
‫ـﺎﺏ ﺍﻟﺮﺍﺑـ‬
‫ﺍﻟﺒـ‬
‫ﻣَﻦ ﳚﺐ ﻗﺒﻮﻝ ﻗﺮﺍﺑﻴﻨﻪ ﺍﻟﱵ ﻳﺄﰐ ﻬﺑﺎ‪ .‬ﻭﻣَﻦ ﻻ ﳚـﺐ‬
‫‪114‬‬ ‫ﻗﺒﻮﳍﺎ ‪...................................................................‬‬

‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﺑﺎﻣﺘﺤﺎﻥ ﺃﻥ ﻧﺄﺧﺬ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻓﻴﻤﺎ‬ ‫ﺍﻟﺒﺎﺏ ﺍﳋـﺎﻣﺲ ﻋﺸـﺮ‪:‬‬

‫‪116‬‬ ‫ﻧﻌﻮﻝ ﺑﻪ ﺍﶈﺘﺎﺟﲔ ‪.................................................‬‬

‫ﻷﺟﻞ ﺃﻧـﻪ ﳚـﺐ ﻋﻠـﻰ ﺍﻟﻌﺒﻴـﺪ ﺃﻥ ﻳﻄﻴﻌـﻮﺍ‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺴـﺎﺩﺱ ﻋﺸـﺮ‪:‬‬

‫ﻣﻮﺍﻟﻴﻬﻢ ﺑﻜﻞ ﻣﺜﺎﻝ ﺳﻮﺍﺀ ﻛـﺎﻧﻮﺍ ﻏـﲑ ﻣـﺆﻣﻨﲔ‬
‫‪118‬‬ ‫ﺃﻭ ﳐﺎﻟﻔﲔ ‪............................................................‬‬

‫ﻷﺟﻞ ﺃﻥ ﲨﻴﻊ ﺟﻨﺲ ﺍﻟﺒﺸﺮ ﻳﻘﻮﻡ ﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ‬ ‫ـﺮ‪:‬‬

‫ـﺎﺑﻊ ﻋﺸـ‬
‫ـﺎﺏ ﺍﻟﺴـ‬
‫ﺍﻟﺒـ‬
‫‪119‬‬ ‫ﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﻄﺎﳊﲔ ‪.............................................‬‬

‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻧﺘﺤﻔﱠﻆ ﻭﻧﻌﻤﻞ ﺃﻳـﺎﻡ ﺍﻷﻋﻴـﺎﺩ‬ ‫ـﺮ‪:‬‬

‫ـﺎﻣﻦ ﻋﺸـ‬
‫ـﺎﺏ ﺍﻟﺜـ‬
‫ﺍﻟﺒـ‬
‫‪123‬‬ ‫ﺑﻔﺮﺡ ﺭﻭﺣﺎﱐ ‪......................................................‬‬

‫‪128‬‬ ‫ﻷﺟﻞ ﺍﻷﺭﺍﻣﻞ ﻭﺍﻟﻌﺬﺍﺭﻯ ‪.......................................‬‬ ‫ـﺮ‪:‬‬

‫ـﻊ ﻋﺸـ‬
‫ـﺎﺏ ﺍﻟﺘﺎﺳـ‬
‫ﺍﻟﺒـ‬
‫‪132‬‬ ‫ﻷﺟﻞ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻨﺴﺎﺀ ﺃﻥ ﻳﻌﻤﺪﻥ ﺃﺣﺪﹰﺍ ‪.............‬‬ ‫ﺍﻟﺒـــﺎﺏ ﺍﻟﻌﺸـــﺮﻭﻥ‪:‬‬
‫ﻷﺟﻞ ﺃﻧﻪ ﻻ ﳚﺐ ﻟﻠﻌﻠﻤﺎﻧﻴﲔ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﺷﻴﺌﹰﺎ ﻣـﻦ‬ ‫ﺍﻟﺒﺎﺏ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫‪133‬‬ ‫ﺃﻋﻤﺎﻝ ﺍﻟﻜﻬﻨﻮﺕ ‪...................................................‬‬

‫‪134‬‬ ‫ﻷﺟﻞ ﺍﻷﺭﺍﻣﻞ ﺍﳍﺎﺋﻤﺎﺕ ‪........................................‬‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻌﺸـﺮﻭﻥ‪:‬‬

‫‪135‬‬ ‫ﻷﺟﻞ ﺍﻷﺳﺎﻗﻔﺔ ﺍﻟﺬﻱ ﻳﻘﺎﻣﻮﻥ ‪................................‬‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ ﺃﻥ ﻳﻨﺎﻟﻮﺍ ﻣﺎ ﻳـﺪﻓﻊ‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸـﺮﻭﻥ‪:‬‬
 ‫ـ ‪ 180‬ـ‬
‫‪137‬‬ ‫ﳍﻢ ﺑﺸﻜﺮ‬
‫‪.............................................................‬‬

‫‪138‬‬ ‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﻋﻠﻰ ﺍﻵﺑﺎﺀ ﺗﻌﻠﻴﻢ ﺃﺑﻨﺎﺋﻬﻢ ‪.......................................‬‬

‫ﻣﻦ ﺃﺟﻞ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻟﻠﻌﺬﺍﺭﻯ ﺃﻥ ﻳﻨﺬﺭﻥ ﺑﺘﻮﻟﻴﺘﻬﻦ‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫ﺇ ﱠﻻ ﺑﻌﺪ ﺑﻠﻮﻏﻬﻦ ﺣﺪ ﻛﻤﺎﻝ ﺍﻟﻘﺎﻣﺔ ﺫﻛﻮﺭﹰﺍ ﻛـﺎﻧﻮﺍ‬
‫‪139‬‬ ‫ﺃﻭ ﺃﻧﺎﺛﹰﺎ ‪.................................................................‬‬

‫ﻷﺟﻞ ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﺬﻳﻦ ﻳﺴﻠﻤﻮﻥ ﻟﻠﺤﻜﻢ‪ .‬ﻭﺍﻟـﺬﻳﻦ‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬

‫‪140‬‬ ‫ﻳﻌﺬﺑﻮﻥ ﺑﺄﻧﻮﺍﻉ ﺍﻟﻌﺬﺍﺑﺎﺕ ‪......................................‬‬

‫‪145‬‬ ‫ﻷﺟﻞ ﻣﱰﻟﺔ ﺍﻟﺸﻬﺪﺍﺀ ‪.............................................‬‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸـﺮﻭﻥ‪:‬‬

‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻬﻧﺮﺏ ﻣﻦ ﺍﻷﻓﻌـﺎﻝ ﺍﻟﺸـﺮﻳﺮﺓ‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﺸﺮﻭﻥ‪:‬‬
‫‪146‬‬ ‫ﻭﺍﻟﻜﻼﻡ ﺍﻟﻘﺒﻴﺢ ﻻ ﺳﻴﻤﺎ ﰲ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻜﻨﻴﺴﺔ ‪.........‬‬

‫ﻷﺟﻞ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻻ ﳓﻠـﻒ ﺑﺄﲰـﺎﺀ ﺍﻷﻭﺛـﺎﻥ‬ ‫ﺍﻟﺒـــﺎﺏ ﺍﻟﺜﻼﺛـــﻮﻥ‪:‬‬

‫ﻭﺍﻟﺸﻴﺎﻃﲔ ﻭﻻ ﻧﺬﻛﺮﻫﻢ ﺑﺄﲰﺎﺋﻬﻢ ﺑﺄﻓﻮﺍﻫﻨﺎ ﻛﺎﻟﻌﺎﺩﺓ‬
‫‪147‬‬ ‫ﺍﻷﻭﱃ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺒﻞ ﺃﻥ ﻧﺆﻣﻦ ‪............................‬‬

‫ﻷﺟﻞ ﺃﻥ ﳚـﺐ ﻋﻠﻴﻨـﺎ ﻣﻌﺸـﺮ ﺍﻟﻨﺼـﺎﺭﻯ ﺃﻥ‬ ‫ﺍﻟﺒﺎﺏ ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﻮﻥ‪:‬‬

‫ﻧﺴﺘﻘﺼﻲ ﻷﺟﻞ ﻳﻮﻡ ﺍﻟﻔﺼـﺢ‪ .‬ﺃﻥ ﻻ ﻧﺼـﻨﻌﻪ ﰲ‬
‫ﻏﲑ ﺍﻷﺳﺒﻮﻉ ﺍﻟﺬﻱ ﻳﺘﻔﻖ ﻓﻴﻪ ﻣﻊ ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬
‫ﻣﻦ ﺍﳍﻼﻝ‪ .‬ﻭﻫﻮ ﻫﻼﻝ ﻧﻴﺴﺎﻥ ﺍﻟـﺬﻱ ﺑـﺎﻟﻘﺒﻄﻲ‬
‫‪149‬‬ ‫ﺑﺮﻣﻬﺎﺕ ‪...............................................................‬‬

‫‪154‬‬ ‫ﻷﺟﻞ ﺍﻻﻧﺸﻘﺎﻗﺎﺕ ﻭﺍﳍﺮﻃﻘﺎﺕ ‪..............................‬‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛـﻮﻥ‪:‬‬

‫ﺃﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻥ ﻳُﻘﺪﱢﻣﻮﺍ ﺍﻟﻘﺮﺍﺑﲔ ﻋـﻦ‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛـﻮﻥ‪:‬‬
‫‪158‬‬ ‫ﻣﻮﺗﺎﻫﻢ ‪................................................................‬‬

‫ﻷﺟﻞ ﺍﻷﺭﺍﻣﻞ ﺍﳍﺎﺋﻤـﺎﺕ ﺍﻟـﻼﰐ ﻫـﻦ ﺷـﺒﻪ‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛـﻮﻥ‪:‬‬

 ‫ـ ‪ 181‬ـ‬
‫) ﺑﻨﺎﺕ ( ﺍﻟﺮﻫﺒﺎﻥ ﻭﺍﻟﻌﺬﺍﺭﻯ ﺍﻟﻼﺋﻲ ﻳﻔﻌﻠـﻦ ﻫـﺬﺍ‬
‫ﺍﻟﻔﻌﻞ ‪160 ...................................................................‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻷﺟﻞ ﺗﺮﺗﻴﺐ ﺑﻨﻴﺎﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳌﻘﺪﺳﺔ ‪165 .....................‬‬

‫‪167‬‬ ‫ﻷﺟﻞ ﺇﻗﺎﻣﺔ ﺍﻷﺳﻘﻒ‬

‫‪............................................‬‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺜﻼﺛﻮﻥ‪:‬‬
‫ﻷﺟﻞ ﺃﻭﻗﺎﺕ ﺻﻼﺡ ﺍﻷﺳﻘﻒ ‪170 ..............................‬‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﻼﺛـﻮﻥ‪:‬‬
‫ﻷﺟﻞ ﺻﻮﻡ ﺍﻷﺳﻘﻒ ﻣﻦ ﺑﻌﺪ ﺇﻗﺎﻣﺘﻪ ‪171 .....................‬‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻼﺛـﻮﻥ‪:‬‬
‫ﻷﺟﻞ ﺍﳌﺴﻄﻮﻏﻮﺟﻴﺎ ﺍﻟﱵ ﻟﺮﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻳﻘﻮﳍﺎ‬ ‫ﺍﻟﺒﺎﺏ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﺜﻼﺛـﻮﻥ‪:‬‬
‫ﺍﳌﺆﻣﻨﻮﻥ ﻗﺒﻞ ﺍﻟﻘﺪﺍﺱ ﺍﻹﳍﻲ ﻭﻫﻰ ﺍﻷﻣﺎﻧـﺔ ﺍﻟـﱵ‬
‫ﻋﱠﻠﻤﻬﺎ ﺍﻟﺮﺏ ﻟﻶﺑﺎﺀ ﺍﻷﺑﺮﺍﺭ ‪173 ....................................‬‬
 ‫ـ ‪ 182‬ـ‬

‫ﺷﻜﺮ ﺧﺎص‬

‫ﻟﻸﺳﺘﺎﺫ ﻋﺰﻳﺰ ﻏﺮﺑﺎﻭﻱ ﺍﻟﺬﻱ ﻗﺎﻡ ﻣﺸﻜﻮﺭﹰﺍ‬

‫ﺑﺘﺼﻮﻳﺐ ﺃﺧﻄﺄﺀ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬
‫ﻓﻠﻪ ﺍﳊﻤﺪ ﻭﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﱪﻛﺔ‬

‫ﺻﺎﰲ ﺇﻳﺮﺍﺩ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﳜﺼﺺ‬

‫ﳋﺪﻣﺔ ﻗﺮﻯ ﺍﳉﻴﺰﺓ ﻛﺮﻏﺒﺔ ﺍﳌﺆﻟﻒ‬
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‫ﻣﻠﺘﺰﻡ ﺍﻟﻄﺒﻊ ﻭﺍﻟﻨﺸﺮ‬
‫ﻣﻜﺘﺒﺔ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻜﻨﺴﻴﺔ ﺑﺎﳉﻴﺰﺓ‬
‫‪ 23‬ﺷﺎﺭﻉ ﻣﺮﺍﺩ ﺑﺎﳉﻴﺰﺓ ﺕ‪723705 :‬‬