‫ﺍﻝﻜﺘﺎﺏ ﺍﻝﺸﻬﺭﻱ‬

‫ﻝﻠﺸﺒﺎﺏ ﻭﺍﻝﺨﺩﺍﻡ‬

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‫ﻴﺼﺩﺭﻩ‬
‫ﺒﻴﺕ ﺍﻝﺘﻜﺭﻴﺱ ﻝﺨﺩﻤﺔ ﺍﻝﻜﺭﺍﺯﺓ‬
‫ﻨﻭﻓﻤﺒﺭ ‪٢٠٠١‬ﻡ‬
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ب اي‬
‫ﻝﻠﺸﺒﺎﺏ ﻭﺍﻝﺨﺩﺍﻡ‬
‫ﻴﺼﺩﺭﻩ ‪ :‬ﺒﻴﺕ ﺍﻝﺘﻜﺭﻴﺱ ﻝﺨﺩﻤﺔ ﺍﻝﻜﺭﺍﺯﺓ‬
‫ﻨﻭﻓﻤﺒﺭ ‪٢٠٠١‬ﻡ‬ ‫ﺍﻝﺴﻨﺔ ﺍﻝﺤﺎﺩﻴﺔ ﻭﺍﻝﻌﺸﺭﻭﻥ‬
‫ﺒﺎﺒﺔ ـ ﻫﺎﺘﻭﺭ ‪١٧١٨‬ﺵ‬ ‫ﺍﻝﻌﺩﺩ ‪٩‬‬
‫ﺍﻝﺼﻔﺤﺔ‬ ‫ﺍﻝﻤﺤﺘﻭﻴﺎﺕ‬
‫‪٣‬‬ ‫‪ +‬ﺍﻻﻫﺘﺩﺍﺀ ﺍﻝﺜﺎﻨﻰ ‪٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠‬ﺍﻷﺏ ﻝﻴﻑ ﺠﻴﻠﻠﻴﻪ‬
‫‪٧‬‬ ‫‪ +‬ﺇﺤﺴﺎﺱ ﺒﺎﻝﺩﻫﺸﺔ ‪٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠‬‬
‫‪١٥‬‬ ‫‪ +‬ﺍﻝﺭﺴﺎﻝﺔ ﺇﻝﻰ ﺭﻭﻤﻴﺔ‪٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠‬‬
‫‪١٩‬‬ ‫‪ +‬ﺍﻝﺯﻤﻥ ﻭﺍﻝﻌﺒﺎﺩﺓ ‪ ٠٠٠٠٠٠٠٠٠٠٠‬ﺍﻝﺒﺎﺤﺙ ﺠﻭﺭﺝ ﻋﻭﺽ‬
‫‪٢٤‬‬ ‫‪ +‬ﺃﺨﺒﺎﺭ ﺁﺒﺎﺌﻴﺔ ﻭﻤﺴﻜﻭﻨﻴﺔ ‪٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠‬‬
‫‪ +‬ﺸﺭﺡ ﺍﻹﻴﻤﺎﻥ ﺍﻝﻤﺴﻴﺤﻰ ‪٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠‬‬
‫‪٢٦‬‬ ‫‪ ٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠‬ﻝﻠﻘﺩﻴﺱ ﺃﻤﺒﺭﻭﺴﻴﻭﺱ ﺃﺴﻘﻑ ﻤﻴﻼﻥ‬

‫‪ +‬ﻤﺴﺌﻭل ﺍﻝﺘﺤﺭﻴﺭ ‪ :‬ﺩﻜﺘﻭﺭ ﻨﺼﺤﻲ ﻋﺒﺩ ﺍﻝﺸﻬﻴﺩ ـ ﺒﻴﺕ ﺍﻝﺘﻜﺭﻴﺱ ـ ‪١٢‬ﺵ‬

‫ﺍﻝﺨﻨﺩﻕ ـ ﺤﺩﺍﺌﻕ ﺍﻝﻘﺒﺔ ـ ﺍﻝﻘﺎﻫﺭﺓ ـ ﺕ‪.٤٨٣٦٣٨٩ :‬‬
‫‪ +‬ﺍﻻﺸﺘﺭﺍﻙ ﺍﻝﺴﻨﻭﻱ‪ :‬ﺤﺩﻩ ﺍﻷﺩﻨﻰ‪ ٨‬ﺠﻨﻴﻬﺎﺕ‪٢٠ ،‬ﺠﻨﻴﻬ‪‬ﺎ ﻝﻠﺒﻼﺩ ﺍﻝﻌﺭﺒﻴﺔ‪١٥ ،‬‬
‫ﺩﻭﻻﺭ‪‬ﺍ ﺃﻤﺭﻴﻜﻴ‪‬ﺎ ﺃﻭ ﻤﺎ ﻴﻌﺎﺩﻝﻬﺎ ﻝﺒﻼﺩ ﺍﻝﻤﻬﺠﺭـ ﻭﺘﻘﺒل ﺍﺸﺘﺭﺍﻜﺎﺕ ﺘﻌﻀﻴﺩﻴﺔ‪.‬‬
‫‪ +‬ﺘﺴﻠﻡ ﺍﻻﺸﺘﺭﺍﻜﺎﺕ ﺒﺎﻝﻴﺩ ﺃﻭ ﺘﻭﺩﻉ ﺒﻤﻜﺘﺏ ﺍﻝﺒﺭﻴﺩ ﻝﺤﺴﺎﺏ ﺍﻝﺸﻴﻜﺎﺕ ﺍﻝﺒﺭﻴﺩﻴﺔ‬
‫ﺭﻗﻡ ‪ ٣٨١‬ﺍﻝﻔﺠﺎﻝﺔ ﻤﺼﺭ ـ ﺒﺎﺴﻡ‪ :‬ﺍﻝﻤﻬﻨﺩﺱ ﺠﻭﺭﺝ ﺤﻠﻤﻰ ﻓﺭﺝ ﺹ‪.‬ﺏ ‪٩‬‬
‫ﺍﻝﻔﺠﺎﻝﺔ ﻤﺼﺭ ‪.‬‬

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‫" ﻷﻥ ﺍﷲ ﻴﺘﻜﻠﻡ ﻤﺭﺓ ﻭﻤﺭﺘﻴﻥ ﻓﻼ ﻴﻔﻁﻥ ﻝﻪ ﺍﻹﻨﺴﺎﻥ " )ﺃﻴﻭﺏ‪(١٤:٢٢‬‬
‫" ﻗﺎل ﻴﺴﻭﻉ ﻝﺒﻁﺭﺱ ﻝﻠﻤﺭﺓ ﺍﻝﺜﺎﻨﻴﺔ‪ :‬ﻴﺎ ﺴﻤﻌﺎﻥ ﺒﻥ ﻴﻭﻨﺎ‪ :‬ﺃﺘﺤﺒﻨﻰ ؟ " )ﻴﻭ‪(١٦:٢١‬‬
‫ﻓﺎﷲ ﻴﻘﺩﺭ ﺃﻥ ﻴﻭﺼل ﺇﻝﻰ ﺍﻹﻨﺴﺎﻥ ﻓﻰ ﻤﺭﺓ ﻭﺍﺤﺩﺓ ﻤﺠﻤل ﻋﻁﺎﻴﺎﻩ ﻭﻫﺒﺎﺘﻪ‬
‫ﻭﺃﻥ ﻴﺴﺒﻎ ﻋﻠﻴﻪ ﻤﺠﻤل ﺤﻴﺎﺓ ﺍﻝﻨﻌﻤﺔ ﻓﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻝﻤﻨﻭﺍل ﺠﺭﻯ ﺍﻝﺭﺏ ﻤﻊ‬
‫ﺒﻭﻝﺱ ﺍﻝﺭﺴﻭل‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺭﻭﺤﻴﺔ ﻓﻰ ﻤﻌﻅﻡ ﺍﻝﻨﺎﺱ ﺘﺘﺩﺭﺝ ﻓﻰ ﻤﺭﺍﺤل ﻤﺘﺘﺎﻝﻴﺔ‬
‫ﻼ ﻤﻥ ﺃﺸﻜﺎل ﺍﻻﻫﺘﺩﺍﺀ‪ .‬ﻭﻜﺫﻝﻙ‬
‫ﻭﺍﻝﺩﺨﻭل ﻓﻰ ﻜل ﻤﻥ ﻫﺫﻩ ﺍﻝﻤﺭﺍﺤل ﻴﺅﻝﻑ ﺸﻜ ﹰ‬
‫ﻨﻘﺩﺭ ﺃﻥ ﻨﻤﻴ‪‬ﺯ ﻓﻰ ﻤﺠﺭﻯ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺭﻭﺤﻴﺔ ﺜﻼﺜﺔ ﺃﻨﻭﺍﻉ ﻤﻥ ﻫﺫﺍ ﺍﻻﻫﺘﺩﺍﺀ‪.‬‬
‫ﻓﺎﻷﻭل ﻫﻭ ﺘﻼﻗﻰ ﺍﻝﻨﻔﺱ ﻝﻠﻤﺭﺓ ﺍﻷﻭﻝﻰ ﻤﻊ ﺍﻝﺴﻴﺩ‪ .‬ﻓﺎﻝﻨﻔﺱ ﺍﻝﺘﻰ ﻝﻡ ﻴﻜﻥ ﻝﻬﺎ‬
‫ﺤﺘﻰ ﺫﻝﻙ ﺍﻝﺤﻴﻥ ﺇﻴﻤﺎﻥ ﺤﻰ ﺼﺭﻴﺢ ـ ﺇﻤﺎ ﻷﻨﻬﺎ ﻜﺎﻨﺕ ﺒﻌﻴﺩﺓ ﻋﻥ ﻜل ﻋﻘﻴﺩﺓ‬
‫ﺩﻴﻨﻴﺔ ﺃﻡ ﻷﻥ ﻋﻘﻴﺩﺘﻬﺎ ﻜﺎﻨﺕ ﻋﻥ ﻋﺎﺩﺓ ﻤﻥ ﺍﻝﻌﺎﺩﺍﺕ ﻭﺍﻝﻤﻨﺎﺴﺒﺎﺕ ﺍﻝﻌﺎﺌﻠﻴﺔ ﺃﻭ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻻ ﺃﻜﺜﺭ ﻭﻻ ﺃﻗل ـ ﺘﻨﺩﻓﻊ ﻓﺠﺄﺓ ﻓﺘﺭﻯ ﻨﻔﺴﻬﺎ ﻓﻰ ﺤﻀﺭﺓ ﻴﺴﻭﻉ‬
‫ﺍﻝﻤﺴﻴﺢ ﻓﺘﺘﺼل ﺒﻪ ﻭﺘﺒﺩﺃ ﻋﻼﻗﺘﻬﺎ ﻤﻌﻪ ﻭﺘﺨﺎﻁﺒﻪ ﻤﺨﺎﻁﺒﺔ ﺍﻝﺼﺩﻴﻕ ﻝﺼﺩﻴﻘﻪ‬
‫ﻭﺘﻌﺜﺭ ﻋﻠﻰ ﺍﻹﻨﺠﻴل‪ ،‬ﻭﺘﺠﺩ ﻝﻠﻜﻨﻴﺴﺔ ﻭﻷﺴﺭﺍﺭﻫﺎ ﻤﻌﺎﻨﻰ ﺠﺩﻴﺩﺓ ﻋﻨﺩﻫﺎ‪ .‬ﻓﻴﺠﺭﻯ‬
‫ﻝﻬﺎ ﻤﺎ ﺠﺭﻯ ﻝﻠﺘﻼﻤﻴﺫ ﻓﻰ ﺍﻝﻘﺩﻴﻡ ﻋﻠﻰ ﻀﻔﺎﻑ ﺒﺤﻴﺭﺓ ﺍﻝﺠﻠﻴل ﺤﻴﻥ ﺩﻋﺎﻫﻡ ﺍﻝﺴﻴﺩ‬
‫ﺇﻝﻴﻪ ﻝﻜﻰ ﻴﺘﺒﻌﻭﻩ ﻓﻠﺒﻭﺍ ﻓﻰ ﺍﻝﺤﺎل ﺩﻋﻭﺘﻪ‪.‬‬
‫ﻓﻬﺅﻻﺀ ﺍﻝﺘﻼﻤﻴﺫ ﺃﻨﻔﺴﻬﻡ ﻫﺭﺒﻭﺍ ﻭﻫﺠﺭﻭﺍ ﻭﺘﺭﻜﻭﺍ ﻤﻌﻠﻤﻬﻡ ﺤﻴﻥ ﻜﺎﻥ ﻴﺘﺄﻝﻡ‬
‫ﻼ‬
‫ﻋﻠﻰ ﺍﻝﺼﻠﻴﺏ‪ .‬ﻭﻜﺫﻝﻙ ﻨﺭﻯ ﺭﺃﻯ ﺍﻝﻌﻴﻥ ﺃﻥ ﺍﻻﻫﺘﺩﺍﺀ ﺍﻷﻭل ﻝﻡ ﻴﻘﻑ ﺤﺎﺌ ﹰ‬

‫‪ ١‬ﻋﻥ ﻤﺠﻠﺔ ﺍﻝﻨﻭﺭ‪.‬‬

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‫ﺩﻭﻥ ﺤﺼﻭل ﺍﻝﺭﺩﺓ ﻭﺍﻝﻭﻗﻭﻉ ﻓﻰ ﺨﻁﺎﻴﺎ ﺠﺩﻴﺩﺓ ﻤﺘﻌﺩﺩﺓ‪ .‬ﻭﻤﻊ ﺫﻝﻙ ﻓﺈﺫﺍ ﻝﻡ‬
‫ﺘﺴﺘﻘﺭ ﺍﻝﻨﻔﺱ ﻓﻰ ﺍﻝﺨﻁﻴﺔ ﻤﺴﺘﺴﻠﻤﺔ ﺇﻝﻴﻬﺎ ﺒﻜﻠﻴﺘﻬﺎ ﻻ ﺘﻜﻭﻥ ﻫﺫﻩ ﺍﻝﺭﺩ‪‬ﺍﺕ ﺴﺒﺒ‪‬ﺎ‬
‫ﻓﻰ ﻤﺤﻭ ﺍﻻﻫﺘﺩﺍﺀ ﺍﻷﻭل ﻤﺤﻭ‪‬ﺍ ﻜﻠﻴ‪‬ﺎ ﺒل ﺘﺴﺘﻤﺭ ﺍﻝﻨﻔﺱ ﻋﻠﻰ ﺍﺴﺘﻌﺩﺍﺩﻫﺎ‬
‫ﻭﻤﻘﺩﺭﺘﻬﺎ ﻋﻠﻰ ﺍﻝﻨﻬﻭﺽ ﻤﺭﺓ ﺃﺨﺭﻯ ﻭﺍﻝﻌﻭﺩﺓ ﺇﻝﻰ ﺤﻅﻴﺭﺓ ﺍﻝﻤﺨﻠﺹ ـ ﻝﺘﺴﻘﻁ‬
‫ﻤﻥ ﺠﺩﻴﺩ ﻤﺭﺓ ﺃﺨﺭﻯ ﻓﻴﻤﺎ ﺒﻌﺩ‪.‬‬
‫ﻝﻘﺩ ﻜﺎﻥ ﺍﻻﻫﺘﺩﺍﺀ ﺍﻷﻭل ﻝﻠﻨﻔﺱ ﻨﻘﻁﺔ ﺍﻨﻁﻼﻕ‪ .‬ﺃﻤﺎ ﺩﺭﺠﺔ ﺍﻝﻜﻤﺎل ﻓﺈﻨﻬﺎ ﻻ‬
‫ﻻ ﻓﻰ ﺍﻻﻫﺘﺩﺍﺀ ﺍﻝﺜﺎﻝﺙ‪ .‬ﻫﺫﺍ ﺍﻻﻫﺘﺩﺍﺀ ﺍﻝﺜﺎﻝﺙ ﺍﻝﻤﻌﺎﺩل ﻝﺤﺎﺩﺜﺔ‬
‫ﺘﺼل ﺇﻝﻴﻬﺎ ﺇ ﹼ‬
‫ﺍﻝﻌﻨﺼﺭﺓ ﺤﻴﻥ ﻫﻴﻤﻥ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻋﻠﻰ ﺍﻝﻨﻔﺱ ﺒﻌﺩ ﺤﻠﻭﻝﻪ ﺒﺎﻝﻨﺎﺭ ﻋﻠﻴﻬﺎ‪ .‬ﻝﻘﺩ‬
‫ﻼ ﻓﻰ ﺍﻻﻫﺘﺩﺍﺀ ﺍﻝﺜﺎﻝﺙ ﻴﻭﻡ‬
‫ﺤﺼﻠﺕ ﺍﻝﻤﻌﺠﺯﺓ ﻓﻰ ﺍﻨﻘﻼﺏ ﺍﻝﺭﺴل ﺍﻨﻘﻼﺒﺎ ﻜﺎﻤ ﹰ‬
‫ﺍﻝﻌﻨﺼﺭﺓ ﺤﻴﻥ ﺘﺴﺭﺒﻠﻭﺍ ﻤﻥ ﺍﻝﻌﻼ ﺒﻘﺩﺭﺓ ﻻ ﺘﹸﻐﻠﺏ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺎﻻﻫﺘﺩﺍﺀ ﺍﻝﺜﺎﻝﺙ‬
‫ﻤﻌﻨﺎﻩ ﺘﻭﻁﻴﺩ ﺍﻝﻨﻔﺱ ﻓﻰ ﺍﻝﻨﻌﻤﺔ ﻭﺍﺘﺤﺎﺩﻫﺎ ﻤﻊ ﺍﷲ ﺍﺘﺤﺎﺩ‪‬ﺍ ﺴﺭﻴ‪‬ﺎ ﻴﺸﺒﻪ ﺍﺘﺤﺎﺩ‬
‫ﺍﻝﺯﻭﺍﺝ ﺍﻝﻤﺘﻴﻥ‪ ،‬ﺍﺘﺤﺎﺩ‪‬ﺍ ﻴﺘﻌﺫﺭ ﻋﻠﻰ ﺍﻝﺨﻁﻴﺔ ﺍﻝﻁﻭﻋﻴﺔ ﻓﻴﻤﺎ ﺒﻌﺩ ﺃﻥ ﺘﺯﻋﺠﻪ ﺃﻭ‬
‫ﺘﺯﻋﺯﻋﻪ ﻋﻠﻰ ﺍﻹﻁﻼﻕ‪ .‬ﻭﺒﻴﻥ ﺍﻻﻫﺘﺩﺍﺌﻴﻥ ﺍﻷﻭل ﻭﺍﻝﺜﺎﻝﺙ ﻤﻜﺎﻥ ﻝﻼﻫﺘﺩﺍﺀ‬
‫ﺍﻝﺜﺎﻨﻰ ﻴﻌﺎﺩل ﺃﺴﺭﺍﺭ ﺍﻝﺠﻤﻌﺔ ﺍﻝﻌﻅﻴﻤﺔ ﻭﺍﻝﻔﺼﺢ ﺍﻝﻤﺠﻴﺩ‪ .‬ﺇﻨﻪ ﺒﺎﻝﺤﺭﻯ ﺘﻭﻁﻴﺩ‬
‫ﺍﻝﻨﻔﺱ ﻓﻰ ﺍﻝﺼﻠﻴﺏ ﺍﻝﻤﻜﺭﻡ ﻭﻓﻰ ﻗﺒﺭ ﺴﻴﺩﻨﺎ ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ ﺍﻝﻤﺤﻴﻰ‪ ،‬ﺃﻭ‬
‫ﺍﻻﺸﺘﺭﺍﻙ ﻓﻰ ﻤﻭﺕ ﺍﻝﻤﺨﻠﺹ ﻭﻓﻰ ﻗﻴﺎﻤﺘﻪ‪ .‬ﻫﺫﺍ ﻫﻭ ﺍﻻﻫﺘﺩﺍﺀ ﺍﻝﺜﺎﻨﻰ ﻭﻝﻬﺫﺍ‬
‫ﺍﻻﻫﺘﺩﺍﺀ ﺨﻁﻭﺭﺘﻪ‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﺍﻻﻫﺘﺩﺍﺀ ﺍﻷﻭل ﻓﻰ ﺍﻝﻭﺍﻗﻊ ﻏﻴﺭ ﻨﺎﺩﺭ ﺍﻝﻭﻗﻭﻉ ﻭﺒﻌﻜﺴﻪ ﺍﻻﻫﺘﺩﺍﺀ‬
‫ﺍﻝﺜﺎﻝﺙ ﻓﻬﻭ ﻨﺎﺩﺭ ﺍﻝﻭﻗﻭﻉ ﻻ ﻷﻨﻪ ﻤﻥ ﺍﻝﺼﻌﺏ ﺍﻻﻨﺘﻘﺎل ﻤﻥ ﺍﻻﻫﺘﺩﺍﺀ ﺍﻝﺜﺎﻨﻰ ﺇﻝﻰ‬
‫ﺍﻝﺜﺎﻝﺙ ﺒل ﺍﻝﺼﻌﻭﺒﺔ ﻓﻰ ﺍﻻﻨﺘﻘﺎل ﻤﻥ ﺍﻻﻫﺘﺩﺍﺀ ﺍﻷﻭل ﺇﻝﻰ ﺍﻝﺜﺎﻨﻰ‪ .‬ﻝﻘﺩ ﺃﺤﺏ‬
‫ﻜﺜﻴﺭﻭﻥ ﺃﻥ ﻴﺒﺎﺤﺜﻭﺍ ﺍﻝﺴﻴﺩ ﻋﻠﻰ ﺍﻝﻁﺭﻗﺎﺕ ﻓﻰ ﺍﻝﺠﻠﻴل‪ ،‬ﺃﻤﺎ ﺃﻭﻝﺌﻙ ﺍﻝﺫﻴﻥ ﻜﺎﻨﻭﺍ‬
‫ﻼ ﻝﺸﺭﺏ ﺍﻝﻜﺄﺱ ﺍﻝﺘﻰ ﺸﺭﺒﻬﺎ ﻴﺴﻭﻉ ﻓﻌﺩﺩﻫﻡ ﺩﻭﻥ ﺍﻝﻘﻠﻴل‪ .‬ﻓﻤﺎ ﻫﻰ ﻋﻼﻗﺎﺘﻨﺎ‬
‫ﺃﻫ ﹰ‬

‫‪٤‬‬
‫ا
ب اي   ‪٢٠٠١‬م‬

‫ﺍﻝﺸﺨﺼﻴﺔ ﺒﺘﻀﺤﻴﺔ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺘﻰ ﻗﺩﻤﻬﺎ ﻋﻠﻰ ﺍﻝﺼﻠﻴﺏ‪ .‬ﻭﻤﺎ ﻫﻭ ﻤﻜﺎﻥ ﺼﻠﻴﺏ‬
‫ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ ﺭﺒﻨﺎ ﻓﻰ ﺤﻴﺎﺓ ﻜل ﻤﻨﺎ؟ ﺍﻻﻫﺘﺩﺍﺀ ﺍﻝﺜﺎﻨﻰ ﻤﻌﻨﺎﻩ ﻏﺭﺱ ﺍﻝﺼﻠﻴﺏ‬
‫ـ ﺇﻨﻪ ﺼﻠﻴﺏ ﺍﻷﻝﻡ ﻭﺼﻠﻴﺏ ﺍﻝﻤﺠﺩ ﻭﺍﻝﻅﻔﺭ ﻓﻰ ﻗﻠﻭﺒﻨﺎ ﻭﻓﻰ ﻤﺴﺎﻝﻙ ﺤﻴﺎﺘﻨﺎ‪.‬‬
‫ﺇﻨﻬﺎ ﺍﻝﺨﻁﻭﺓ ﺍﻷﻭﻝﻰ ﺍﻝﺘﻰ ﻴﺠﺏ ﺃﻥ ﻨﺨﻁﻭﻫﺎ ﻝﻜﻰ ﻨﻐﺩﻭ ﺘﻼﻤﻴﺫ ﺤﻘﻴﻘﻴﻴﻥ‬
‫ﻝﻠﻤﺨﻠﺹ‪ .‬ﻭﻻ ﺭﻴﺏ ﺃﻥ ﺍﻝﻤﺨﻠﺹ ﺭﺅﻭﻑ ﻭﺭﺤﻴﻡ ﺇﻝﻰ ﻤﺎ ﻻ ﺤﺩ ﻝﻪ ﻓﺈﻨﻪ ﻴﺄﺨﺫ‬
‫ﻋﻠﻰ ﻤﻨﻜﺒﻴﻪ ﻤﻥ ﺍﻝﺨﺭﺍﻑ ﻤﺎ ﻻ ﺤﺩ ﻝﻌﺩﺩﻩ ﺨﺭﺍﻓﹰﺎ ﻜﺎﻨﺕ ﻏﺭﻴﺒﺔ ﻋﻨﻪ ﻭﻋﻥ ﺴﺭ‬
‫ﺘﻀﺤﻴﺘﻪ‪ ،‬ﻫﺫﺍ ﺍﻝﺴﺭ ﺍﻝﺫﻯ ﻴﻔﺴﺭ ﺤﻴﺎﺓ ﺍﻝﺭﺍﻋﻰ ﺍﻝﺼﺎﻝﺢ ﻨﻔﺴﻪ‪ .‬ﺃﻤﺎ ﺃﻭﻝﺌﻙ ﺍﻝﺫﻴﻥ‬
‫ﻴﺭﻴﺩﻭﻥ ﺃﻥ ﻴﻌﺭﻓﻭﻩ ﻋﻥ ﻗﺭﺏ ﻭﺒﻼ ﺘﻜﻠﱢﻑ ﻓﺈﻨﻪ ﻴﺩﻋﻭﻫﻡ ﺇﻝﻰ ﻤﺸﺎﺭﻜﺘﻪ ﻓﻰ‬
‫ﺤﻤل ﺼﻠﻴﺒﻪ ﻭﻓﻰ ﺁﻻﻤﻪ ﻭﻤﻭﺘﻪ ﻭﺠﺩﺓ ﺤﻴﺎﺘﻪ‪ .‬ﺇﻨﻪ ﻴﻁﻠﺏ ﻤﻨﺎ ﺃﻥ ﻨﻀﻡ ﺇﺭﺍﺩﺘﻨﺎ‬
‫ﺇﻝﻰ ﺇﺭﺍﺩﺘﻪ ﻝﻜﻰ ﻨﺘﺤﺩ ﻤﻌﻪ ﻓﻰ ﻗﺭﺒﺎﻥ ﻜﺎﻤل‪ ،‬ﻭﻫﺫﺍ ﺍﻝﻘﺭﺒﺎﻥ ﺍﻝﻜﺎﻤل ﻫﻭ ﺫﺍﻙ‬
‫ﺍﻝﺫﻯ ﺒﺫﻝﻪ ﻓﻰ ﺸﺨﺼﻪ‪.‬‬
‫ﻻ ﺃﻥ ﻨﻤﻠﻙ ﺇﻴﻤﺎﻨﹰﺎ ﺤﻴ‪‬ﺎ ﻭﻀﺎ ‪‬ﺀ ﻤﺴﺘﻨﻴﺭ‪‬ﺍ ﺒﻨﻭﺭ ﺍﻝﺼﻠﻴﺏ‬
‫ﻓﻠﻬﺫﺍ ﻴﺠﺏ ﻋﻠﻴﻨﺎ ﺃﻭ ﹰ‬
‫ﻼ‪ .‬ﻓﺎﻝﺨﻁﻴﺔ‬
‫ﻭﺒﻨﻭﺭ ﺍﻝﻘﺒﺭ‪ ،‬ﻷﻨﻪ ﺒﺩﻭﻥ ﻫﺫﺍ ﺍﻝﻨﻭﺭ ﻻ ﻨﺩﺭﻙ ﻤﻌﻨﻰ ﺍﻝﺨﻁﻴﺔ ﺃﺼ ﹰ‬
‫ﻝﻴﺴﺕ ﺤﺩﺜﹰﺎ ﻤﺅﺴﻔﹰﺎ ﻭﻜﻔﻰ ﺒل ﻫﻰ ﺒﺎﻝﺤﺭﻯ ﻨﻜﺒﺔ ﻻ ﻴﻤﻜﻥ ﺠﺒﺭ ﻜﺴﺭﻫﺎ ﻋﻠﻰ ﻴﺩ‬
‫ﺍﻝﺒﺸﺭ‪ .‬ﺍﻝﺨﻁﻴﺔ ﺘﺤﻁﻡ ﺍﻝﻤﺭﺁﺓ ﺍﻝﺘﻰ ﻴﺠﺏ ﺃﻥ ﺘﻌﻜﺱ ﻋﻠﻴﻨﺎ ﺼﻭﺭﺓ ﺍﷲ ﻭﻫﻰ‬
‫ﺘﺠﻌل ﺤﻴﺎﺘﻨﺎ ﻤﻌﻪ ﻤﺴﺘﺤﻴﻠﺔ‪ .‬ﺍﻝﺨﻁﻴﺔ ﺘﺤﻁﻡ ﺃﺭﻭﻉ ﻤﺎ ﺨﻠﻘﻪ ﺍﷲ‪ .‬ﻭﻝﻴﺱ ﺒﻭﺴﻊ‬
‫ﺃﻯ ﺇﻨﺴﺎﻥ ﺃﻥ ﻴﺭﻤﻡ ﻫﺫﻩ ﺍﻝﺼﺩﻭﻉ‪ .‬ﻓﺎﷲ ﻭﺤﺩﻩ ﺍﻝﻘﺎﺩﺭ ﺃﻥ ﻴﻠﻘﻰ ﻝﻨﺎ ﺴﺘﺎﺭ‪‬ﺍ ﻓﻭﻕ‬
‫ﺨﻁﻴﺘﻨﺎ ﻭﺃﻥ ﻴﻤﺤﻭ ﺁﺜﺎﻤﻨﺎ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻫﺫﺍ ﺍﻹﻝﻘﺎﺀ ﻝﻥ ﻴﺅﻝﻑ ﺍﻝﺘﻜﻔﻴﺭ ﺍﻝﺫﻯ ﻻ‬
‫ﻴﻤﻜﻥ ﺃﻥ ﻴﻘﻭﻡ ﺒﺘﻭﺠﻴﻬﻪ ﺇﻝﻰ ﺍﻝﻜﻤﺎل ﺍﻝﻤﻁﻠﻕ ﺫﺍﺘﻪ‪ ،‬ﻭﻝﻬﺫﺍ ﻓﻨﺤﻥ ﻋﻨﺩﻤﺎ ﻨﺠﺜﻭ‬
‫ﻋﻠﻰ ﺭﻜﺒﻨﺎ ﺃﻤﺎﻡ ﻫﺫﺍ ﺍﻝﻜﻤﺎل ﺍﻝﻤ‪‬ﻁﻠﻕ ﻨﺘﺄﻭﻩ ﻭﻨﺨﺎﻁﺒﻪ ﺒﻘﻭﻝﻨﺎ‪ :‬ﻴﺎﺭﺏ ﺃﺘﻭﺴل ﺇﻝﻴﻙ‬
‫ﺃﻥ ﺘﺒﺘﻌﺩ ﻋﻨﻰ‪ .‬ﺇﻨﻰ ﺇﻨﺴﺎﻥ ﻤ‪‬ﻠﻭﺙ ﺒﺎﻝﻘﺫﺍﺭﺓ ﺒﻜﻠﻴﺘﻰ‪ .‬ﺇﻨﻰ ﺇﻨﺴﺎﻥ ﻤﺠﺭﻡ‬

‫‪٥‬‬
 ‫ا
ب اي   ‪٢٠٠١‬م‬

‫ﺒﻤﺠﻤﻭﻋﻰ‪ .‬ﻝﻘﺩ ﺨﺴﺭﺕ ﺍﺘﺯﺍﻨﻰ ﻓﺎﺨﺘﺭﺕ ﺃﻥ ﺃﻓﻘﺩﻙ ﻭﺃﺭﺍﻨﻰ ﻤﺴﺘﺤﻘﹰﺎ ﺃﻥ ﺃﻓﻘﺩﻙ‬

‫ﺇﻝﻰ ﺍﻷﺒﺩ‪.‬‬
‫ﻓﻔﻰ ﺘﻠﻙ ﺍﻝﺴﺎﻋﺔ ﻴﻘﻑ ﻴﺴﻭﻉ ﺇﻝﻰ ﺠﺎﻨﺒﻨﺎ ﺃﻤﺎﻡ ﺍﻵﺏ‪ ،‬ﻤﻨﺸﺄ ﻜل ﻜﻤﺎل‪،‬‬
‫ﻼ‪ :‬ﻴﺎ ﺍﺒﻨﻰ ﺇﻨﻰ ﺃﺭﻓﻊ ﺨﻁﻴﺘﻙ ﻋﻥ ﻜﺘﻔﻙ ﻭﺍﺤﻤﻠﻬﺎ ﻋﻠﻰ ﻤﻨﻜﺒﻰ‬
‫ﻴﺨﺎﻁﺒﻨﺎ ﻗﺎﺌ ﹰ‬
‫ﻭﻫﻜﺫﺍ ﺘﻜﻭﻥ ﻗﺩ ﺃﺼﺒﺤﺕ ﻨﻘﻴ‪‬ﺎ ﻁﺎﻫﺭ‪‬ﺍ ﻷﻨﻰ ﻏﺴﻠﹼﺕ ﻨﻔﺴﻙ ﺒﺩﻤﻰ‪ .‬ﻻ ﻷﻥ ﺃﺒﻰ‬
‫ﻴﺘﻌﻁﺵ ﺇﻝﻰ ﺍﻝﺩﻡ‪ ،‬ﺒل ﻷﻨﻨﺎ ﻨﺤﻥ ﺍﻝﺜﺎﻝﻭﺙ ﺍﻝﻭﺍﺤﺩ ﺍﻵﺏ ﻭﺃﻨﺎ ﻭﺍﻝﺭﻭﺡ ﻨﺨﻀﻊ‬
‫ﺇﻝﻰ ﻤﺎ ﻓﻰ ﺩﺍﺨﻠﻨﺎ ﻤﻥ ﻀﺭﻭﺭﺓ ﺒﺎﻁﻨﻴﺔ‪ .‬ﻨﻨﺼﺎﻉ ﺇﻝﻰ ﺠﻭﻫﺭﻨﺎ ﺫﺍﺘﻪ ـ ﺍﻝﻤﺤﺒﺔ‪.‬‬
‫ﻭﺤﻴﺙ ﺇﻨﻪ ﻝﻴﺱ ﺤﺏ ﺃﻋﻅﻡ ﻤﻥ ﻫﺫﺍ ﺃﻥ ﻴﺒﺫل ﺍﻹﻨﺴﺎﻥ ﻨﻔﺴﻪ ﻋﻥ ﺍﻵﺨﺭﻴﻥ ﻓﺈﻥ‬
‫ﺍﻝﻤﺤﺒﺔ ﺫﺍﺘﻬﺎ ﺘﻘﺭ‪‬ﺏ ﻨﻔﺴﻬﺎ ﺇﻝﻰ ﺍﻝﻤﺤﺒﺔ ﻭﺘﻘﺒل ﺍﻝﻤﻭﺕ ﻝﻜﻰ ﺘﻌﻁﻴﻙ ﺤﻴﺎﺓ ﺠﺩﻴﺩﺓ‪.‬‬
‫ﺇﻨﻤﺎ ﻴﺠﺏ ﻋﻠﻴﻙ ﻴﺎ ﺒﻨﻰ ﺃﻥ ﺘﺩﺭﻙ ﻤﻌﻨﻰ ﺍﻝﻔﺼﺢ ﺍﻝﺫﻯ ﻗﺭ‪‬ﺒﺘﻪ ﻋﻨﻙ‪ .‬ﻓﺈﻥ ﻤﻭﺘﻰ‬
‫ﻭﻗﻴﺎﻤﺘﻰ ﻤﻥ ﺃﺠﻠﻙ ﻴﺠﺏ ﺃﻥ ﻴﻜﻭﻥ ﻝﻬﻤﺎ ﺴﻠﻁﺎﻥ ﻋﻠﻰ ﻤﺨﺘﻠﻑ ﺍﻝﻨﻭﺍﺤﻰ ﻓﻰ‬
‫ﺤﻴﺎﺘﻙ‪ .‬ﻫﻬﻨﺎ ﻫﻭ ﻤﺭﻜﺯ ﺘﺎﺭﻴﺦ ﺍﻝﻌﺎﻝﻡ‪ .‬ﻓﺈﻥ ﺩﻤﻰ ﻴﺴﻴل ﺒﺎﺴﺘﻤﺭﺍﺭ ﺩﺍﺌﻤ‪‬ﺎ ﻭﺃﺒﺩ‪‬ﺍ‬
‫ﻼ ﻜل ﻝﺤﻅﺔ ﺃﻝﻭﻓﹰﺎ ﻤﻥ ﺍﻝﻨﻔﻭﺱ ﺍﻝﺘﻰ ﻴﺒﻌﺙ ﺇﻝﻴﻬﺎ ﺃﺒﻰ ﺍﻝﺩﻋﻭﺓ ﻝﻜﻰ ﺘﺄﺘﻲ‬
‫ﻏﺎﺴ ﹰ‬
‫ﺇﻝﻴﻪ‪ ،‬ﻭﺃﻨﺎ ﻤﻭﻗﻥ ﺍﻵﻥ ﺒﺄﻨﻙ ﺃﺩﺭﻜﺕ ﻴﺎ ﺒﻨﻰ ﻫﺫﺍ ﺍﻝﺴﺭ ﻭﻫﺫﺍ ﺍﻝﻤﻌﻨﻰ ﺍﻝﺼﺤﻴﺢ‬
‫ﻝﺘﺎﺭﻴﺦ ﺍﻹﻨﺴﺎﻨﻴﺔ‪.‬‬
‫ﺃﻴﻜﻭﻥ ﻓﻰ ﻭﺴﻌﻙ ﺒﻌﺩ ﺍﻵﻥ ﺃﻥ ﺘﻌﻭﺩ ﺇﻝﻰ ﺤﻴﺎﺘﻙ ﺍﻝﺴﺎﺒﻘﺔ ﺒﻌﺩ ﺃﻥ ﺘﻜﻭﻥ ﻗﺩ‬
‫ﺸﺎﻫﺩﺕ ﺍﻝﺸﻤﺱ ﻓﻰ ﻗﺭﺼﻬﺎ ﺍﻝﺒﺎﻫﺭ ﻭﺭﺃﻴﺕ ﻝﻤﻌﺎﻨﻬﺎ ﺍﻝﺫﻯ ﻴﺒﻬﺭ ﺍﻹﺒﺼﺎﺭ؟‬
‫ﻭﺃﻨﺕ ﺒﻌﺩ ﺃﻥ ﺭﺃﻴﺕ ﺍﻝﺼﻠﻴﺏ ﻝﻴﺱ ﺒﺈﻤﻜﺎﻨﻙ ﺃﻥ ﺘﻔﻌل ﺸﻴﺌًﺎ ﺩﻭﻥ ﺃﻥ ﻴﻨﻌﻜﺱ ﻫﺫﺍ‬
‫ﺍﻝﻔﻌل ﻋﻠﻰ ﺍﻝﺼﻠﻴﺏ‪ .‬ﺃﺠل ﻜل ﺃﻋﻤﺎﻝﻙ ﻴﺠﺏ ﺃﻥ ﺘﻨﻌﻜﺱ ﻋﻨﻬﺎ ﺼﻭﺭﺓ ﻀﻴﺎﺌﻰ‬
‫ﻭﻤﺤﺒﺘﻰ ﻝﻙ‪ .‬ﻭﻫﻨﺎﻝﻙ ﺃﺸﻴﺎﺀ ﻜﺜﻴﺭﺓ ﻤﻥ ﺍﻝﻤﺴﺘﺤﻴل ﺃﻥ ﺘﻘﺩﻡ ﻋﻠﻰ ﻓﻌﻠﻬﺎ ﻷﻥ‬
‫ﻼ ﺒﻴﻨﻙ ﻭﺒﻴﻥ ﻫﺫﻩ ﺍﻷﺸﻴﺎﺀ‪ .‬ﻴﺎ ﺒﻨﻰ ﺃﻁﻠﺏ‬
‫ﻤﻭﺘﻰ ﻤﻥ ﺃﺠﻠﻙ ﻴﻘﻑ ﺇﺫ ﺫﺍﻙ ﺤﺎﺌ ﹰ‬
‫)ﺍﻝﺒﻘﻴﺔ ﺼﻔﺤﺔ‪(١٤‬‬

‫‪٦‬‬
‫ا
ب اي   ‪٢٠٠١‬م‬

‫‪٧‬‬
 ‫ا
ب اي   ‪٢٠٠١‬م‬

‫‪١‬‬
‫إس  ه‬
‫"‬

‫ﺃ‬
‫ﻴ‬
‫ﻫ‬
‫ﺍ‬

‫ﺍ‬
‫ﻝ‬
‫ﺭ‬
‫ﺏ‬
‫‪،‬‬

‫ﻤ‬
‫ﺍ‬

‫ﺃ‬
‫ﻋ‬
‫ﻅ‬
‫ﻡ‬

‫‪ ١‬ﻤﻥ ﻜﺘﺎﺏ ﺍﻝﻤﻠﻜﻭﺕ ﺍﻝﺩﺍﺨﻠﻰ ‪ The Inner Kingdom‬ﻝﻸﺴﻘﻑ ﻜﺎﻝﻴﺴﺘﻭﺱ )ﻭﻴﺭ(‪.‬‬

‫‪٨‬‬
‫ا
ب اي   ‪٢٠٠١‬م‬

‫ﺃ‬
‫ﻋ‬
‫ﻤ‬
‫ﺍ‬
‫ﻝ‬
‫ﻙ‬
‫!‬

‫ﺼ‬
‫ﻨ‬
‫ﻋ‬
‫ﺘ‬
‫ﻫ‬
‫ﺍ‬

‫ﻜ‬
‫ﻝ‬
‫ﻫ‬
‫ﺍ‬

‫ﺒ‬
‫ﺤ‬
‫ﻜ‬
‫ﻤ‬
‫ﺓ‬
‫ﺍ‬
‫ﻷ‬

‫‪٩‬‬
 ‫ا
ب اي   ‪٢٠٠١‬م‬

‫ﺭ‬
‫ﺽ‬

‫ﻤ‬
‫ﻤ‬
‫ﻝ‬
‫ﻭ‬
‫ﺀ‬
‫ﺓ‬

‫ﻤ‬
‫ﻥ‬

‫ﻏ‬
‫ﻨ‬
‫ﺍ‬
‫ﻙ‬

‫"‬

‫)‬
‫ﻤ‬
‫ﺯ‬
‫‪٢‬‬
‫‪٤‬‬
‫‪:‬‬
‫‪١‬‬

‫‪١٠‬‬
‫ا
ب اي   ‪٢٠٠١‬م‬

‫‪٠‬‬
‫‪٣‬‬
‫(‬
‫" ﺒﺩﺍﻴﺔ ﺍﻝﺤﻜﻤﺔ ﻫﻰ ﺃﻥ ﺘﺸﻌﺭ ﺒﺈﺤﺴﺎﺱ ﺍﻝﺩﻫﺸﺔ "‬
‫ﺃﻓﻼﻁﻭﻥ‬
‫ﺘﻭﺠﺩ ﺼﻼﺓ‪ ،‬ﻤﻤﻠﻭﺀﺓ ﺒﺎﻹﺸﺎﺭﺍﺕ ﻭﺍﻝﺭﻤﻭﺯ ـ ﻴﻤﺎﺭﺴﻬﺎ ﺃﻋﻀﺎﺀ ﺍﻝﻜﻨﻴﺴﺔ‬
‫ﺍﻷﺭﺜﻭﺫﻜﺴﻴﺔ ﻋﻨﺩ ﺒﺩﺍﻴﺔ ﻋﻤل ﻫﺎﻡ‪ ،‬ﺃﻭ ﻋﻨﺩ ﻤﺒﺎﺭﻜﺔ ﻤﻨﺯل ﺠﺩﻴﺩ‪ ،‬ﺃﻭ ﻋﻨﺩ ﻭﻀﻊ‬
‫ﺤﺠﺭ ﺃﺴﺎﺱ‪ ،‬ﺃﻭ ﻋﻨﺩ ﺒﺩﺍﻴﺔ ﺍﻝﺴﻨﺔ‪ .‬ﺨﺩﻤﺔ ﺍﻝﺼﻼﺓ ﻫﺫﻩ ﻫﻰ ﺨﺩﻤﺔ ﻤﺒﺎﺭﻜﺔ‬
‫ﻭﺘﻘﺩﻴﺱ ﺍﻝﻤﻴﺎﻩ‪ .‬ﻓﺘﻭﻀﻊ ﺍﻝﻤﻴﺎﻩ ﻓﻰ ﺇﻨﺎﺀ ﻜﺒﻴﺭ )ﺍﻝﻠﻘﺎﻥ(‪ ،‬ﻭﺘﹸﺼﻠﻰ ﻋﻠﻴﻪ‬
‫ﺍﻝﺼﻠﻭﺍﺕ‪ ،‬ﻭﺘﹸﺴﺘﺩﻋﻰ ﻨﻌﻤﺔ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻭﻗﻭﺘﻪ ﻝﻠﻨﺯﻭل ﻋﻠﻰ ﺍﻝﻤﺎﺀ‪ ،‬ﻭﻴ‪‬ﺭﺸﻡ‬
‫ﺍﻝﻤﺎﺀ ﺒﻌﻼﻤﺔ ﺍﻝﺼﻠﻴﺏ‪ ،‬ﻭﺃﺨﻴﺭ‪‬ﺍ ﻴ‪‬ﻐﻁﺱ ﺍﻝﺼﻠﻴﺏ ﻓﻰ ﺍﻝﻤﺎﺀ‪.‬‬
‫ﻫﺫﻩ ﺍﻝﺨﺩﻤﺔ ﻝﻤﺒﺎﺭﻜﺔ ﺍﻝﻤﺎﺀ‪ ،‬ﺘﺘﻡ ﺃﺴﺎﺴ‪‬ﺎ ﻓﻰ ﻋﻴﺩ ﺍﻹﺒﻴﻔﺎﻨﻴﺎ ﺃﻭ ﺍﻝﺜﻴﻭﻓﺎﻨﻴﺎ )ﻋﻴﺩ‬
‫ﺍﻝﻐﻁﺎﺱ( ﻓﻰ ﺸﻬﺭ ﻴﻨﺎﻴﺭ‪ .‬ﻓﻰ ﻫﺫﺍ ﺍﻝﻌﻴﺩ ﺘﺤﺘﻔل ﺍﻝﻜﻨﻴﺴﺔ ﺍﻷﺭﺜﻭﺫﻜﺴﻴﺔ ﻝﻴﺱ‬
‫ﺒﺘﺫﻜﺎﺭ ﺤﻜﻤﺎﺀ ﺍﻝﻤﺠﻭﺱ ﺍﻝﺜﻼﺜﺔ ـ ﺍﻝﺫﻴﻥ ﺴﺒﻕ ﺍﻻﺤﺘﻔﺎل ﺒﻤﺠﻴﺌﻬﻡ ﺇﻝﻰ ﺒﻴﺕ ﻝﺤﻡ‬
‫ﻓﻰ ﻋﻴﺩ ﺍﻝﻤﻴﻼﺩ ـ ﺒل ﺘﺤﺘﻔل ﺍﻝﻜﻨﻴﺴﺔ ﻓﻰ ﻫﺫﺍ ﺍﻝﻴﻭﻡ ﺒﻤﻌﻤﻭﺩﻴﺔ ﺍﻝﻤﺴﻴﺢ ﻓﻰ‬
‫ﻨﻬﺭ ﺍﻷﺭﺩﻥ‪ .‬ﻭﻫﺫﻩ ﺍﻝﺼﻼﺓ ﻜﺎﻨﺕ ﺘﺘﻡ ﻗﺩﻴﻤ‪‬ﺎ ﻓﻰ ﺍﻝﻬﻭﺍﺀ ﺍﻝﻁﻠﻕ ﺒﺎﻝﻘﺭﺏ ﻤﻥ ﻨﻬﺭ‬
‫ﺃﻭ ﻨﺒﻊ ﺃﻭ ﻋﻠﻰ ﺸﺎﻁﺊ ﺍﻝﺒﺤﺭ‪ ،‬ﻭﻻ ﺘﺯﺍل ﺘﺘﻡ ﻫﻜﺫﺍ ﻓﻰ ﺒﻌﺽ ﺍﻝﺒﻼﺩ ﺇﻝﻰ ﺍﻵﻥ‪.‬‬
‫ﻭﻻ ﺘﺯﺍل ﻫﺫﻩ ﺍﻝﻤﻨﺎﺴﺒﺎﺕ ﺍﻝﺘﻰ ﺍﺸﺘﺭﻜﺕ ﻓﻴﻬﺎ ﻓﻰ ﺼﻠﻭﺍﺕ ﺘﺒﺭﻴﻙ ﺍﻝﻤﻴﺎﻩ ﻓﻰ‬
‫ﻋﻴﺩ ﺍﻹﺒﻴﻔﺎﻨﻴﺎ ﺒﺠﺯﻴﺭﺓ ﺒﻁﻤﺱ‪ ،‬ﺤﻴﺔ ﻓﻰ ﺫﺍﻜﺭﺘﻰ‪ .‬ﻜﺎﻥ ﺭﺌﻴﺱ ﺩﻴﺭ ﺍﻝﻘﺩﻴﺱ‬
‫ﻴﻭﺤﻨﺎ ﺍﻝﻼﻫﻭﺘﻰ ـ ﺍﻝﺩﻴﺭ ﺍﻝﺫﻯ ﺃﺘﺒﻌﻪ ـ ﻴﻨﺯل ﻤﻊ ﺍﻝﺭﻫﺒﺎﻥ ﻭﻜﻬﻨﺔ ﺠﺯﻴﺭﺓ‬
‫ﺒﻁﻤﺱ ﺇﻝﻰ ﺍﻝﻤﻴﻨﺎﺀ‪ ،‬ﻭﺘﺘﻡ ﺍﻝﺼﻼﺓ ﺒﺠﺎﻨﺏ ﺭﺼﻴﻑ ﺍﻝﻤﻴﻨﺎﺀ‪ ،‬ﺍﻝﺫﻯ ﺘﻠﺘﻑ ﺤﻭﻝﻪ‬
‫ﺤﻭﺍﻝﻰ ‪ ٣٠‬ﺃﻭ ‪ ٤٠‬ﻤﻥ ﻤﺭﺍﻜﺏ ﺍﻝﺼﻴﺩ ﻋﻠﻰ ﺸﻜل ﻨﺼﻑ ﺩﺍﺌﺭﺓ ﻀﺨﻤﺔ ﺠﺩ‪‬ﺍ‪.‬‬
‫ﻭﻓﻰ ﻝﺤﻅﺔ ﺍﻝﺫﺭﻭﺓ ﺤﻴﻨﻤﺎ ﻴ‪‬ﻠﻘﻰ ﺭﺌﻴﺱ ﺍﻝﺩﻴﺭ ﺼﻠﻴﺒ‪‬ﺎ ﺨﺸﺒﻴ‪‬ﺎ ﻓﻰ ﺍﻝﻤﺎﺀ‪ ،‬ﻓﺈﻥ ﻜل‬

‫‪١١‬‬
 ‫ا
ب اي   ‪٢٠٠١‬م‬

‫ﺍﻝﻘﻭﺍﺭﺏ ﺍﻝﻤﺤﻴﻁﺔ ﺘﻁﻠﻕ ﺃﺼﻭﺍﺕ ﻨﻭﺍﻓﻴﺭﻫﺎ ﻓﻰ ﻨﻔﺱ ﺍﻝﻭﻗﺕ‪ ،‬ﻭﻴﺘﺴﺎﺒﻕ ﺍﻝﺸﺒﺎﻥ‬

‫ﻭﺍﻷﻭﻻﺩ ﻓﻴﻤﺎ ﺒﻴﻨﻬﻡ ـ ﺍﻝﺫﻴﻥ ﻴﻘﻔﺯﻭﻥ ﻤﻥ ﺍﻝﻘﻭﺍﺭﺏ ﺇﻝﻰ ﺍﻝﻤﺎﺀ‪ ،‬ﻝﻜﻰ ﻴﻤﺴﻜﻭﺍ‬
‫ﺒﺎﻝﺼﻠﻴﺏ ﺍﻝﺨﺸﺒﻰ ﻝﻜﻰ ﻴﻌﻴﺩﻩ ﻤﻥ ﻴﺘﻔﻭﻕ ﻤﻨﻬﻡ‪ ،‬ﺇﻝﻰ ﺭﺌﻴﺱ ﺍﻝﺩﻴﺭ‪.‬‬
‫ﻫﺫﻩ ﺍﻝﺨﺩﻤﺔ ﻝﻤﺒﺎﺭﻜﺔ ﺍﻝﻤﻴﺎﻩ ﻓﻰ ﻋﻴﺩ ﺍﻝﻐﻁﺎﺱ‪ ،‬ﺘﺴﺎﻋﺩﻨﺎ ﺒﻁﺭﻴﻘﺔ ﻏﻴﺭ‬
‫ﻤﺘﻭﻗﻌﺔ‪ ،‬ﻝﻜﻰ ﻨﻔﻬﻡ ﺍﻝﻬﺩﻑ ﻤﻥ ﺍﻝﻤﺩﺭﺴﺔ ﺃﻭ ﺍﻝﻜﻠﻴﺔ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﻤﺴﻴﺤﻴﺔ‪،‬‬
‫ﻭﺃﻴﻀ‪‬ﺎ ﺘﺴﺎﻋﺩﻨﺎ ﺃﻜﺜﺭ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﻝﻤﻌﻨﻰ ﺍﻝﺤﻘﻴﻘﻰ ﻝﻠﻌﺒﺎﺩﺓ ﺍﻝﻤﺴﻴﺤﻴﺔ ‪.‬‬
‫ﻤﻌﻤﻭﺩﻴﺔ ﺍﻝﻤﺴﻴﺢ ﻓﻰ ﺍﻷﺭﺩﻥ ـ ﻨﺭﺍﻫﺎ ﻓﻰ ﺍﻝﺘﻘﻠﻴﺩ ﺍﻷﺭﺜﻭﺫﻜﺴﻰ ـ ﺒﺎﻋﺘﺒﺎﺭ‬
‫ﺃﻥ ﻝﻬﺎ ﻤﺩﻝﻭل ﻜﻭﻨﻰ ﺸﺎﻤل‪ .‬ﺒﻤﻌﻨﻰ ﺘﺤﻘﻴﻕ ﻜل ﻨﻅﺎﻡ ﺍﻝﻌﺎﻝﻡ ﺍﻝﻤﺨﻠﻭﻕ‪ .‬ﻤﻌﻤﻭﺩﻴﺔ‬
‫ﺍﻝﻤﺴﻴﺢ ـ ﻫﻰ ﺒﻤﻌﻨﻰ ﻤﻌﻴﻥ ـ ﻋﻜﺱ ﻤﻌﻤﻭﺩﻴﺘﻨﺎ‪ .‬ﻓﻰ ﺤﺎﻝﺘﻨﺎ ﺍﻝﻤﻌﻤﻭﺩﻴﺔ ﻫﻰ‬
‫ﺘﻁﻬﻴﺭ ﻤﻥ ﺍﻝﺨﻁﻴﺔ ﻭﻝﻜﻥ ﺍﻝﻤﺴﻴﺢ ﺒﻼ ﺨﻁﻴﺔ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻴﻨﺒﻐﻰ ﺃﻥ ﻴﻌﺘﻤﺩ ﺇﺫﻥ؟ ﻫﺫﺍ‬
‫ﻫﻭ ﺒﺎﻝﻀﺒﻁ ﺍﻝﺘﺴﺎﺅل ﺍﻝﺫﻯ ﻗﺎﻝﻪ ﻴﻭﺤﻨﺎ ﺍﻝﻤﻌﻤﺩﺍﻥ ﻝﻠﻤﺴﻴﺢ‪ " :‬ﺃﻨﺎ ﻤﺤﺘﺎﺝ ﺃﻥ‬
‫ﻰ ؟" )ﻤﺕ‪ .(١٤:٣‬ﻭﺍﻝﺠﻭﺍﺏ ﺍﻷﺭﺜﻭﺫﻜﺴﻰ ﻋﻠﻰ‬
‫ﺍﻋﺘﻤﺩ ﻤﻨﻙ‪ ،‬ﻭﺃﻨﺕ ﺘﺄﺘﻰ ﺇﻝ ‪‬‬
‫ﻫﺫﺍ ﺍﻝﺘﺴﺎﺅل ﻴﻤﻜﻥ ﺃﻥ ﻴﻭﻀﻊ ﺒﻠﻐﺔ ﺘﺼﻭﻴﺭﻴﺔ ﺒﺴﻴﻁﺔ‪ .‬ﻨﺤﻥ ﻤﺘﺴﺨﻭﻥ‪ ،‬ﻓﻔﻰ‬
‫ﺍﻝﻤﻌﻤﻭﺩﻴﺔ ﻨﻨﺯل ﺇﻝﻰ ﺍﻝﻤﺎﺀ ﺍﻝﻨﻘﻰ ﻭﻨﺨﺭﺝ ﻤﻨﻪ ﺃﻁﻬﺎﺭ‪‬ﺍ‪ .‬ﺇﺫﻥ‪ ،‬ﻓﻔﻰ ﻤﻌﻤﻭﺩﻴﺘﻨﺎ‬
‫ﻨﺤﻥ ﻨﺘﻘﺩﺱ ﺒﻭﺍﺴﻁﺔ ﺍﻝﻤﻴﺎﻩ‪ .‬ﺃﻤﺎ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻓﻬﻭ ﻁﺎﻫﺭ‪ ،‬ﻓﻔﻰ ﻤﻌﻤﻭﺩﻴﺘﻪ ﻴﻨﺯل‬
‫ﺇﻝﻰ ﺍﻝﻤﺎﺀ ﻭﻫﻭ ﺒﻬﺫﺍ ﻴﻁﻬﺭ ﺍﻝﻤﻴﺎﻩ ﻭﻴﺠﻌﻠﻬﺎ ﻨﻘﻴﺔ‪ ،‬ﻭﻜﻤﺎ ﻨﺫﻜﺭ ﻓﻰ ﺼﻠﻭﺍﺕ ﻋﻴﺩ‬
‫ﺍﻝﻐﻁﺎﺱ‪ " :‬ﺍﻝﻴﻭﻡ ﻗﺩ ﺠﺎﺀ ﺍﻝﺴﻴﺩ ﻝﻴﻘﺩﺱ ﻁﺒﻴﻌﺔ ﺍﻝﻤﻴﺎﻩ " ﻓﻔﻰ ﻤﻌﻤﻭﺩﻴﺔ ﺍﻝﻤﺴﻴﺢ‬
‫ﻝﻴﺴﺕ ﺍﻝﻤﻴﺎﻩ ﻫﻰ ﺍﻝﺘﻰ ﺘﻘﺩﺱ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﺒل ﺍﻝﻤﺴﻴﺢ ﻫﻭ ﺍﻝﺫﻯ ﻴﻤﻨﺢ ﺍﻝﻘﺩﺍﺴﺔ‬
‫ﻝﻠﻤﻴﺎﻩ‪ ،‬ﻭﻫﻭ ﺒﻬﺫﺍ ﻴﻤﻨﺢ ﺍﻝﺘﻘﺩﻴﺱ ﻝﻠﺨﻠﻴﻘﺔ ﺍﻝﻤﺎﺩﻴﺔ ﻜﻠﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺘﺤﺩﺜﻨﺎ ﻋﻥ ﺍﻝﻤﻴﺎﻩ ﻋﻠﻰ ﺃﻨﻬﺎ " ﻗﺫﺭﺓ "‪ ،‬ﻓﻨﺤﻥ ﻨﻘﺼﺩ ﺒﻬﺫﺍ ﺃﻥ ﺍﻝﻌﺎﻝﻡ‬
‫ﻻ ﺃﻨﻪ ﻋﺎﻝﻡ ﺴﺎﻗﻁ ﻋﺎﻝﻡ‬
‫ﺍﻝﻤﺤﻴﻁ ﺒﻨﺎ ـ ﺭﻏﻡ ﺃﻨﻪ ﻤﻤﻠﻭﺀ ﺒﺎﻝﻤﻌﻨﻰ ﻭﺍﻝﺠﻤﺎل ـ ﺇ ﹼ‬
‫ﻤﻜﺴﻭﺭ ﻤ‪‬ﺤﻁﻡ‪ ،‬ﺘﺸﻭﻫﻪ ﺍﻵﻻﻡ ﻭﺍﻝﺨﻁﺎﻴﺎ‪ .‬ﺍﷲ ﻨﻔﺴﻪ ﻴﺩﺨل ﺇﻝﻰ ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ‪،‬‬

‫‪١٢‬‬
‫ا
ب اي   ‪٢٠٠١‬م‬

‫ﻭﻴﺘﻀﺎﻤﻥ ﻤﻌﻪ ﺘﻀﺎﻤﻨﹰﺎ ﻜﻠﻴ‪‬ﺎ‪ ،‬ﺇﺫ ﺃﻨﻪ ﺍﺘﺨﺫ ﻝﻨﻔﺴﻪ ﻭﻓﻰ ﻨﻔﺴﻪ ﻁﺒﻴﻌﺘﻨﺎ ﺍﻝﺒﺸﺭﻴﺔ‬
‫ﺒﻜﺎﻤﻠﻬﺎ‪ :‬ﺍﻝﺠﺴﺩ ﻭﺍﻝﻨﻔﺱ ﻭﺍﻝﺭﻭﺡ‪ .‬ﻭﺒﻔﻌل ﻫﺫﺍ ﺍﻻﺘﺤﺎﺩ ﻋﻨﺩ ﺘﺠﺴﺩﻩ ﻭﺒﻭﺍﺴﻁﺔ‬
‫ﻜل ﻤﺎ ﺤﺩﺙ ﺒﻌﺩ ﺍﻝﺘﺠﺴﺩ ﺒﻭﺍﺴﻁﺔ ﻤﻌﻤﻭﺩﻴﺘﻪ ﻓﻰ ﻤﻴﺎﻩ ﺍﻷﺭﺩﻥ‪ ،‬ﻭﺒﻭﺍﺴﻁﺔ‬
‫ﺘﺠﻠﻴﻪ‪ ،‬ﻭﺒﺼﻠﺒﻪ ﻭﻗﻴﺎﻤﺘﻪ ـ ﻓﺈﻥ ﺍﻝﻤﺴﻴﺢ ﻴﻁﻬﺭ ﻭﻴﺸﻔﻰ ﺍﻝﻌﺎﻝﻡ ﺍﻝﻤﺸﻭﻩ ﺍﻝﺴﺎﻗﻁ‬
‫ﻤﺤﻘﻘﹰﺎ ﻝﻴﺱ ﺘﺠﺩﻴﺩ ﺍﻝﺒﺸﺭ ﻭﺤﺩﻫﻡ ﺒل ﺃﻴﻀ‪‬ﺎ ﺘﺠﺩﻴﺩ ﺍﻝﺨﻠﻴﻘﺔ ﻜﻠﻬﺎ‪.‬‬
‫ﺇﺫﻥ‪ ،‬ﻓﺈﻥ ﻤﺎ ﻨﻔﻌﻠﻪ ﻓﻰ ﻜل ﻤﺭﺓ ﻨﺤﺘﻔل ﺒﻌﻤﺎﺩ ﺍﻝﻤﺴﻴﺢ )ﻋﻴﺩ ﺍﻝﻐﻁﺎﺱ(‪ ،‬ﻓﻰ‬
‫ﻜل ﻤﺭﺓ ﻨﺼﻠﻰ ﻝﻤﺒﺎﺭﻜﺔ ﺍﻝﻤﻴﺎﻩ )ﺍﻝﻠﻘﺎﻥ(‪ ،‬ﻫﻭ ﺃﻥ ﻨﻌﻴﺩ ﺘﺄﻜﻴﺩ ﺇﺤﺴﺎﺴﻨﺎ ﺒﺎﻝﺩﻫﺸﺔ‬
‫ﺃﻤﺎﻡ ﺼﻼﺡ ﺍﻝﺨﻠﻴﻘﺔ ﻭﺠﻤﺎﻝﻬﺎ ﻜﻤﺎ ﺨﻠﻘﻬﺎ ﺍﷲ ﺃﺼﻼﹰ‪ ،‬ﻭﻜﻤﺎ ﺘﹸﻌﺎﺩ ﺨﻠﻘﺘﻬﺎ ﺍﻵﻥ ﻓﻰ‬
‫ﺍﻝﻤﺴﻴﺢ‪.‬‬
‫ﻝﻴﺱ ﻫﻨﺎﻙ ﺸﺊ ﻗﺒﻴﺢ ﺃﻭ ﺤﻘﻴﺭ ﻓﻰ ﺫﺍﺘﻪ ﺩﺍﺨﻠﻴ‪‬ﺎ‪ ،‬ﺇﻨﻤﺎ ﻫﻰ ﻓﻘﻁ ﻨﻅﺭﺘﻨﺎ‬
‫ﺍﻝﻤﺸﻭﻫﺔ ﺍﻝﺘﻰ ﺘﺠﻌﻠﻪ ﻴﺒﺩﻭ ﻫﻜﺫﺍ‪ .‬ﻭﻋﻥ ﻁﺭﻴﻕ ﻗﻭﺓ ﺍﷲ ﺍﻝﻤﺘﺠﺴﺩ ﺍﻝﺘﻰ ﺘﻅﻬﺭ‬
‫ﻓﻰ ﻤﻌﻤﻭﺩﻴﺘﻪ ﻓﻰ ﺍﻷﺭﺩﻥ‪ ،‬ﻓﺈﻥ ﻜل ﺍﻷﺸﺨﺎﺹ ﻭﺍﻷﺸﻴﺎﺀ ﻴﻤﻜﻥ ﺃﻥ ﻴﺼﻴﺭﻭﺍ‬
‫ﻤﻘﺩﺴﻴﻥ‪ ،‬ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺠﻠﻭﺍ ﻭﻴﺼﺒﺤﻭﺍ ﺤﺎﻤﻠﻰ ﺍﻝﺭﻭﺡ‪ .‬ﻜل ﺍﻷﺸﻴﺎﺀ ﻴﻤﻜﻥ ﺃﻥ‬
‫ﺘﻌﻤل ﻜﻌﻼﻤﺎﺕ ﻤﻘﺩﺴﺔ )ﺃﻭ ﺃﺴﺭﺍﺭ( ﻝﺤﻀﻭﺭ ﺍﷲ‪ .‬ﻭﻜﻤﺎ ﻨﻌﺒﺭ ﻋﻥ ﺫﻝﻙ ﻓﻰ‬
‫ﺇﺤﺩﻯ ﺼﻠﻭﺍﺕ ﻋﻴﺩ ﺍﻝﻅﻬﻭﺭ ﺍﻹﻝﻬﻰ ‪:‬‬
‫ﻋﻨﺩ ﻅﻬﻭﺭﻙ ﻓﻰ ﺍﻝﺠﺴﺩ‬
‫ﺘﻘﺩﺴﺕ ﺍﻷﺭﺽ‪،‬‬
‫ﻭﺘﺒﺎﺭﻜﺕ ﺍﻝﻤﺴﻴﺢ‪،‬‬
‫ﻭﺃُﻨﻴﺭﺕ ﺍﻝﺴﻤﺎﺀ‪،‬‬
‫ﻭﺍﻝﺒﺸﺭ ﺃُﻨﻘﺫﻭﺍ‬
‫ﻤﻥ ﺍﺴﺘﻌﺒﺎﺩ ﺍﻝﻌﺩﻭ ﺍﻝﻤﺭ‪.‬‬

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ب اي   ‪٢٠٠١‬م‬

‫ﺍﻝﻤﺎﺀ‪ ،‬ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺍﻝﺴﻤﺎﺀ‪ ،‬ﻭﺍﻝﺠﺴﺩ ﺍﻝﺒﺸﺭﻯ ﻭﺍﻝﺸﺨﺹ ﺍﻹﻨﺴﺎﻨﻰ ﺒﻜل‬

‫ﻋﻭﺍﻁﻔﻪ ﻭﺍﻨﻔﻌﺎﻻﺘﻪ ﻜل ﻫﺫﻩ ‪‬ﻭِﻝﺩ‪‬ﺕ ﻤﻥ ﺠﺩﻴﺩ‪ ،‬ﻭﺘﻐﻴﺭﺕ‪ ،‬ﻭﺘﻘﺩﺴﺕ ﺒﻭﺍﺴﻁﺔ‬
‫ﺘﺠﺴﺩ ﺍﻝﻤﺴﻴﺢ ﻭﻋﻤﺎﺩﻩ‪ .‬ﻭﺒﻬﺫﻩ ﺍﻝﻁﺭﻴﻘﺔ ﻓﺈﻥ ﺒﺭﻜﺔ ﺍﻝﻤﻴﺎﻩ ﻫﺫﻩ ﻫﻰ ﺇﻋﻼﻥ ﺒﺄﻥ‬
‫ﺍﻝﻌﺎﻝﻡ ﺍﻝﺫﻯ ﺤﻭﻝﻨﺎ ﻝﻴﺱ ﻤﺸﻭﺸﹰﺎ ﺒل ﻫﻭ ﻜﻭﻥ ﺠﻤﻴل‪ .‬ﻓﻬﻨﺎﻙ ﻤﺠﺩ ﻓﻰ ﻜل ﺸﺊ ‪،‬‬
‫ﺇﻨﻪ ﻋﺎﻝﻡ ﻤﻤﻠﻭﺀ ﻋﺠﺒ‪‬ﺎ‪.‬‬
‫ﺇﻥ ﻫﺫﺍ ﺍﻷﻤﺭ ﻝﻪ ﺃﻫﻤﻴﺔ ﺤﻴﻭﻴﺔ ﺇﺫﺍ ﺃﺭﺩﻨﺎ ﺃﻥ ﻨﻔﻬﻡ ﺍﻷﺒﻌﺎﺩ ﺍﻝﻜﺎﻤﻠﺔ ﻝﻠﻌﺒﺎﺩﺓ‬
‫ﻉ ﺨﺎﺹ ﺃﻥ ﻨﻔﻬﻡ ﺍﻝﻬﺩﻑ ﻤﻥ ﺍﻝﺘﺭﺒﻴﺔ‬
‫ﺍﻝﻤﺴﻴﺤﻴﺔ‪ ،‬ﻭﻫﺫﺍ ﺍﻷﻤﺭ ﻴﺴﺎﻋﺩﻨﺎ ﺃﻴﻀ‪‬ﺎ ﺒﻨﻭ ﹴ‬
‫ﺍﻝﻤﺴﻴﺤﻴﺔ ﻭﺍﻝﺘﻌﻠﻴﻡ‪ .‬ﺇﻥ ﺍﻝﻜﻠﻤﺔ " ﺘﻌﻠﻴﻡ " )‪ (education‬ﺘﺄﺘﻰ ﻤﻥ ﺍﻝﻜﻠﻤﺔ‬
‫ﺍﻝﻼﺘﻴﻨﻴﺔ )‪ (educere‬ﻭﺘﻌﻨﻰ "ﻴﺜﻴﺭ" ﺃﻭ "ﻴﺴﺘﺤﻀﺭ"؛ ﻭﻫﻜﺫﺍ ﻓﺈﻥ ﺍﻝﻤﺩﺭﺴﺔ ﺃﻭ‬
‫ﺍﻝﻜﻠﻴﺔ ﻫﻰ ﻤﻜﺎﻥ ﻓﻴﻪ ﻨﺜﻴﺭ ﻭﻨﻐﺭﺱ ﺍﻹﺤﺴﺎﺱ ﺒﺎﻝﺩﻫﺸﺔ ﺒﺩﻗﺔ ﻭﺍﻨﻀﺒﺎﻁ‪.‬‬
‫ﻭﻜﻤﻌﻠﻤﻴﻥ ﻭﺘﻼﻤﻴﺫ ﻨﺤﻥ ﻨﺄﺘﻰ ﺇﻝﻰ ﺍﻝﻤﺩﺭﺴﺔ ﺴﻌﻴ‪‬ﺎ ﻭﺭﺍﺀ ﺍﻝﺤﻘﻴﻘﺔ ﻭﺍﻝﻤﻌﺭﻓﺔ؛‬
‫ﻭﻝﻜﻥ ﺍﻝﺤﻘﻴﻘﺔ ﻭﺍﻝﻤﻌﺭﻓﺔ ـ ﻜﻤﺎ ﻗﺎل ﺃﻓﻼﻁﻭﻥ ـ ﻤﺴﺘﺤﻴﻠﺔ ﺒﺩﻭﻥ ﺇﺤﺴﺎﺱ‬
‫ﺒﺎﻝﺩﻫﺸﺔ‪ .‬ﻓﻬﻭ ﻴﻘﻭل‪ " :‬ﺒﺩﺍﻴﺔ ﺍﻝﺤﻜﻤﺔ ﻫﻭ ﺃﻥ ﺘﺸﻌﺭ ﺒﺈﺤﺴﺎﺱ ﺍﻝﺩﻫﺸﺔ " ‪ .١‬ﺇﺫﻥ‬
‫ﻓﺎﻝﺠﺎﻤﻌﺔ ﺃﻭ ﺍﻝﻜﻠﻴﺔ ﻫﻰ ﺒﻴﺌﺔ ﻤﻨﻅﻤﺔ ﻨﻨﻤﻰ ﻓﻴﻬﺎ ﺇﺤﺴﺎﺴﻨﺎ ﺒﺎﻝﺩﻫﺸﺔ ﺃﻤﺎﻡ ﺍﻝﻜﻭﻥ‬
‫ﺍﻝﺫﻯ ﺨﻠﻘﻪ ﺍﷲ‪ ،‬ﻭﺃﻤﺎﻡ ﺍﻝﺸﺨﺹ ﺍﻹﻨﺴﺎﻨﻰ ﺍﻝﺫﻯ ﺠ‪‬ﻌﻠﺕ ﻤﻬﻤﺘﻪ ﺃﻥ ﻴﺨﺩﻡ "ﻜﻜﻭﻥ‬
‫ﺼﻐﻴﺭ" ﻭﻜﻭﺴﻴﻁ ﻓﻰ ﻭﺴﻁ ﺫﻝﻙ ﺍﻝﻜﻭﻥ ﺍﻝﻜﺒﻴﺭ‪ ،‬ﻭﺃﻤﺎﻡ ﻜل ﻤﺎ ﻴ‪‬ﺩﺭﻙ ﺒﺎﻝﺫﻫﻥ‬
‫ﺍﻝﺒﺸﺭﻯ ﺃﻭ ﻤﺎ ﻴ‪‬ﺼﻨﻊ ﺒﺎﻷﻴﺩﻯ ﺍﻝﺒﺸﺭﻴﺔ‪ .‬ﺍﻝﻤﺩﺭﺴﺔ ﻫﻰ ﻤﻜﺎﻥ ﻴﻨﺒﻐﻰ ﺃﻥ ﻨﻜﺘﺸﻑ‬
‫ﻓﻴﻪ ﻜﻴﻑ ﺃﻥ ﺍﻝﻌﺎﻝﻡ ﺍﻝﺫﻯ ﻨﺤﻴﺎ ﻓﻴﻪ ﻤﺘﻨﻭﻉ ﺠﺩ‪‬ﺍ‪ ،‬ﻭﻫﻭ ﻋﺎﻝﻡ ﻴﺘﺠﺎﻭﺯ ﺘﻭﻗﻌﺎﺘﻨﺎ‪.‬‬
‫ﺇﻨﻪ ﻤﻜﺎﻥ ﺤﻴﺙ " ﻨﺭﻓﻊ ﺃﻋﻴﻨﻨﺎ ﺇﻝﻰ ﺍﻝﺠﺒﺎل" )ﻤﺯ‪ ،(١:١٢١‬ﻓﻨﺩﺭﻙ ﻭﻨﺤﻥ‬
‫ﻤﻨﺩﻫﺸﻭﻥ ﻀﺨﺎﻤﺔ ﻭﺍﺘﺴﺎﻉ ﺍﻝﻌﺎﻝﻡ ﺍﻝﻤﺤﻴﻁ ﺒﻨﺎ‪ .‬ﺇﻨﻪ ﻤﻜﺎﻥ ﻓﻴﻪ ﻨﻘﻭل ﺼﺭﺍﺤﺔ ﺃﻭ‬

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‫‪Plato, Theaetetus 1550.‬‬

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ب اي   ‪٢٠٠١‬م‬

‫ﻀﻤﻨﹰﺎ " ﺃﻴﻬﺎ ﺍﻝﺭﺏ‪ ،‬ﻤﺎ ﺃﻋﺠﺏ ﺃﻋﻤﺎﻝﻙ! ﺼﻨﻌﺘﻬﺎ ﻜﻠﻬﺎ ﺒﺤﻜﻤﺔ "‪ .‬ﻭﻜل ﻫﺫﺍ‬
‫ﻴﻨﻁﺒﻕ ﺒﺎﻝﺘﺴﺎﻭﻯ ﻋﻠﻰ ﻜل ﻓﻌل ﻤﻥ ﺃﻓﻌﺎل ﻋﺒﺎﺩﺘﻨﺎ‪.‬‬
‫ﺇﺼﺭﺍﺭ ﺃﻓﻼﻁﻭﻥ ﻋﻠﻰ ﺍﻝﺭﺍﺒﻁﺔ ﺍﻝﺘﻰ ﺒﻴﻥ ﺍﻝﺩﻫﺸﺔ ﻭﺍﻝﺤﻘﻴﻘﺔ ﻴﺅﻜﺩﻫﺎ‬
‫ﺍﻝﺸﺎﻋﺭ " ﺴﻴﺩﻨﻰ ﺠﻭﺩﻭﻝﻔﻥ " ﻓﻰ ﺍﻝﻘﺭﻥ ﺍﻝﺴﺎﺒﻊ ﻋﺸﺭ ‪:‬‬
‫ﻴﺎﺭﺏ‪ ،‬ﺤﻴﻨﻤﺎ ﺠﺎﺀ ﺤﻜﻤﺎﺀ ﺍﻝﻤﺠﻭﺱ ﻤﻥ ﺒﻌﻴﺩ‪،‬‬
‫ﻴﻘﻭﺩﻫﻡ ﺍﻝﻨﺠﻡ ﺇﻝﻰ ﻤﺯﻭﺩﻙ ‪،‬‬
‫ﻭﻫﻜﺫﺍ ﺍﻝﺭﻋﺎﺓ ﺃﻴﻀ‪‬ﺎ ﺘﻬﻠﻠﻭﺍ ‪،‬‬
‫ﻋﻨﺩﻤﺎ ﺃﻋﻠﻤﻬﻡ ﺼﻭﺕ ﺍﻝﻤﻼﻙ‪:‬‬
‫ﺍﻝﺤﻜﻤﺎﺀ ﻜﺎﻨﻭﺍ ﻤﺒﺎﺭﻜﻴﻥ ﻓﻰ ﻤﻬﺎﺭﺘﻬﻡ‪،‬‬
‫ﻭﺍﻝﺭﻋﺎﺓ ﻓﻰ ﺭﻏﺒﺘﻬﻡ ﺍﻝﻁﻴﺒﺔ‪.‬‬
‫ﻻ ﺘﻭﺠﺩ ﺠﺩﺍﺭﺓ ﻓﻰ ﺍﻝﺤﻜﻤﺎﺀ‪.‬‬
‫ﺒل ﻫﻨﺎﻙ ﻤﺤﺒﺔ ‪) ،‬ﻭﻜﺫﻝﻙ ﻓﻰ ﺘﻀﺤﻴﺔ ﺍﻝﺭﻋﺎﺓ(‬
‫ﺍﻝﺤﻜﻤﺎﺀ ﺴﻠﻜﻭﺍ ﻁﺭﻕ ﺍﻝﻤﻌﺭﻓﺔ‬
‫ﻭﺍﻝﺭﻋﺎﺓ ﺃﺼﺎﺒﺘﻬﻡ ﺍﻝﺩﻫﺸﺔ‪.‬‬
‫ﺍﻝﺩﻫﺸﺔ ﺘﻭﻝﺩ ﺍﻝﻤﻌﺭﻓﺔ‬
‫ﻭﻋﺩﻡ ﺍﻝﻤﻌﺭﻓﺔ ﻫﻰ ﺒﺫﺭﺓ ﺍﻝﺩﻫﺸﺔ‪.‬‬
‫" ﺍﻝﺩﻫﺸﺔ ﺘﹸﻭﻝﺩ ﺍﻝﻤﻌﺭﻓﺔ " ‪" :‬ﻓﺤﻜﻤﺎﺀ" ﺠﺎﻤﻌﺎﺘﻨﺎ ﺍﻝﺤﺩﻴﺜﺔ ﻻ ﻴﻤﻜﻨﻬﻡ ﺃﻥ‬
‫ﻴﺴﺘﻐﻨﻭﺍ ﻋﻥ ﺩﻫﺸﺔ ﺍﻝﺭﻋﺎﺓ‪ .‬ﻷﻥ ﺍﻝﻤﻌﺭﻓﺔ ﻭﺍﻝﺩﻫﺸﺔ ﺘﺴﻴﺭﺍﻥ ﻤﻌ‪‬ﺎ ﻴﺩ‪‬ﺍ ﻓﻰ ﻴﺩ‪.‬‬
‫ﻤﻨﺫ ﺒﻀﻌﺔ ﺸﻬﻭﺭ ﺭﺃﻴﺕ ﺤﻠﻤ‪‬ﺎ‪ .‬ﺭﺃﻴﺕ ﻓﻰ ﺍﻝﺤﻠﻡ ﺃﻨﻰ ﻤﻭﺠﻭﺩ ﻓﻰ ﺍﻝﻤﺩﺭﺴﺔ‬
‫ﻻ ﻭﻤﺭ ﻋﻠﻰ‬
‫ﺍﻝﺘﻰ ﺘﻌﻠﻤﺕ ﺒﻬﺎ ﻤﻨﺫ ﺃﻜﺜﺭ ﻤﻥ ﻨﺼﻑ ﻗﺭﻥ‪ .‬ﻭﺃﺨﺫﻨﻰ ﺼﺩﻴﻕ ﺃﻭ ﹰ‬
‫ﻯ ﻓﻰ ﺤﻴﺎﺓ ﺍﻝﻴﻘﻅﺔ‪ .‬ﻭﺒﻌﺩ ﺫﻝﻙ ـ ﻓﻰ ﺍﻝﺤﻠﻡ ـ ﺩﺨﻠﺕ‬
‫ﺍﻝﺤﺠﺭﺍﺕ ﺍﻝﻤﺄﻝﻭﻓﺔ ﻝﺩ ‪‬‬
‫ﺤﺠﺭﺍﺕ ﺃﺨﺭﻯ ﻝﻡ ﺃﺭﻫﺎ ﻗﺒل ﺫﻝﻙ ﺃﺒﺩ‪‬ﺍ‪ .‬ﺤﺠﺭﺍﺕ ﻭﺍﺴﻌﺔ‪ ،‬ﻓﺨﻤﺔ‪ ،‬ﺘﻠﻤﻊ ﺒﺄﻨﻭﺍﺭ‬

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ب اي   ‪٢٠٠١‬م‬

‫ﺍﻝﺸﻤﻊ‪ " ،‬ﻤﺎ ﺃﻋﺠﺏ ﻫﺫﺍ " ﻫﻜﺫﺍ ﻗﻠﺕ ﻝﺼﺩﻴﻘﻰ‪ " ،‬ﻓﺈﻨﻰ ﻗﺩ ﻋﺸﺕ ﻫﻨﺎ ﻝﻌﺩﺓ‬
‫ﺴﻨﻭﺍﺕ ﻭﻤﻊ ﺫﻝﻙ ﻝﻡ ﺃﻋﺭﻑ ﺒﺎﻝﻤﺭﺓ ﻋﻥ ﻭﺠﻭﺩ ﻜل ﻫﺫﻩ ﺍﻝﺤﺠﺭﺍﺕ"‪ .‬ﻭﺃﺠﺎﺏ‬
‫"ﻭﻝﻜﻥ ﻫﻰ ﻫﻜﺫﺍ ﺩﺍﺌﻤ‪‬ﺎ "‪.‬‬
‫ﻫﻜﺫﺍ ﺒﺎﻝﻀﺒﻁ‪ ،‬ﻫﻭ ﻫﺩﻑ ﻜل ﻋﺒﺎﺩﺓ ﺃﺼﻴﻠﺔ‪ ،‬ﺒل ﻫﻜﺫﺍ ﻫﻭ ﺃﻴﻀ‪‬ﺎ ﻫﺩﻑ ﻜل‬
‫ﻤﺩﺭﺴﺔ ﺃﻭ ﻜﻠﻴﺔ‪ .‬ﻓﺎﻝﻜﻠﻴﺔ ﻫﻰ ﻤﻜﺎﻥ ﻨﻜﺘﺸﻑ ﻓﻴﻪ ﺩﺍﺌﻤ‪‬ﺎ ﺤﺠﺭﺍﺕ ﺠﺩﻴﺩﺓ ﻓﻰ‬
‫ﺍﻝﻜﻭﻥ ﻭﻤﻭﺍﻀﻊ ﺠﺩﻴﺩﺓ ﻓﻰ ﺍﻝﻘﻠﺏ ﺍﻝﺒﺸﺭﻯ‪ ،‬ﻓﻰ ﺍﻝﻜﻭﻥ ﺍﻝﻜﺒﻴﺭ ﻭﺍﻝﻜﻭﻥ ﺍﻝﺼﻐﻴﺭ‬
‫ﻤﻌ‪‬ﺎ )‪ ،(macrocosm & microcosm‬ﻫﻰ ﻤﻜﺎﻥ ﺤﻴﺙ ﻨﻔﺘﺢ ﺍﻝﺒﺎﺏ‬
‫ﺒﻌﻀﻨﺎ ﻝﺒﻌﺽ‪ ،‬ﻭﻴﺩﻋﻭ ﺃﺤﺩﻨﺎ ﺍﻵﺨﺭ ﻝﻨﺴﺘﻜﺸﻑ ﻫﺫﻩ ﺍﻝﺤﺠﺭﺍﺕ ﻤﻌ‪‬ﺎ‪.‬‬
‫ﻭﻴﻭﺠﺩ ﺠﺎﻨﺏ ﺁﺨﺭ ﻴﺘﺼل ﺒﺎﻝﻤﻌﻨﻰ ﺍﻝﻤﺴﻴﺤﻰ ﻝﻠﻤﺩﺭﺴﺔ ﺃﻭ ﺍﻝﻜﻠﻴﺔ‪ .‬ﻓﻬﻰ‬
‫ﻜﻤﻜﺎﻥ ﻝﺘﺭﺒﻴﺔ ﺍﻝﺩﻫﺸﺔ ﻭﺍﻝﺒﺤﺙ ﻋﻥ ﺍﻝﺤﻘﻴﻘﺔ‪ ،‬ﻭﻫﻰ ﻜﺫﻝﻙ ﺒﺎﻝﺘﺴﺎﻭﻯ ﻤﻜﺎﻥ‬
‫ﻝﺘﺭﺒﻴﺔ ﺍﻝﺤﺭﻴﺔ‪ .‬ﺍﻝﺩﻫﺸﺔ ﻭﺍﻝﺤﺭﻴﺔ‪ ،‬ﺍﻝﺤﻘﻴﻘﺔ ﻭﺍﻝﺤﺭﻴﺔ ـ ﻫﺫﻩ ﺍﻷﺸﻴﺎﺀ ﻤﺭﺘﺒﻁﺔ‬
‫ﻤﻌ‪‬ﺎ ﺠﻭﻫﺭﻴ‪‬ﺎ‪ .‬ﺍﻝﺩﻫﺸﺔ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﹸﻔﺭﺽ ﻓﺭﻀ‪‬ﺎ ﺒل ﺘﹸﺴﺘﺜﺎﺭ ﺃﻭ ﺘﹸﺴﺘﺩﻋﻰ‪،‬‬
‫ﻭﺍﻝﺤﻕ‪ ،‬ﻜﻤﺎ ﻗﺎل ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻴﺠﻌﻠﻨﺎ ﺃﺤﺭﺍﺭ‪‬ﺍ )ﻴﻭ‪ .(٣٢:٨‬ﻓﻰ ﺃﻯ ﺠﺎﻤﻌﺔ ﺃﻭ ﻜﻠﻴﺔ‪،‬‬
‫ﺘﻜﻭﻥ ﻤﻬﻤﺘﻨﺎ ﻫﻰ ﺃﻥ ﻨﺸﻬﺩ ﻝﻘﻴﻤﺔ ﺍﻝﺤﺭﻴﺔ‪ ،‬ﻭﺃﻥ ﻨﹸﻘﺎﻭﻡ ﻜل ﻤﺎ ﻴﺅﺩﻯ ﺇﻝﻰ ﺘﺂﻜل‬
‫ﺤﺭﻴﺘﻨﺎ ﺃﻭ ﺘﻨﺎﻗﺼﻬﺎ‪ .‬ﻓﺈﺫﺍ ﺴ‪‬ﺌﻠﺕ ﻤﻥ ﺘﻼﻤﻴﺫﻯ ﻓﻰ ﺃﻜﺴﻔﻭﺭﺩ " ﻤﺎ ﻫﻭ ﺍﻝﺫﻯ‬
‫ﺘﺤﺎﻭل ﺃﻥ ﺘﻌﻠﻤﻨﺎ ﺇﻴﺎﻩ ﻫﻨﺎ؟"‪ ،‬ﻓﺭﺒﻤﺎ ﻴﻜﻭﻥ ﺃﻓﻀل ﺠﻭﺍﺏ ﻋﻨﺩﻯ ﺃﻥ ﻻ ﺃﻗﻭل‬
‫ﺃﻜﺜﺭ ﻤﻥ ﻫﺫﺍ‪ " :‬ﻨﺤﻥ ﻨﺭﻴﺩﻜﻡ ﺃﻥ ﺘﺘﻌﻠﻤﻭﺍ ﺃﻥ ﺘﻜﻭﻨﻭﺍ ﺃﺤﺭﺍﺭ‪‬ﺍ" ‪ " .‬ﺘﻌﻠﻤﻭﺍ ﺃﻥ‬
‫ﺘﻜﻭﻨﻭﺍ ﺃﺤﺭﺍﺭ‪‬ﺍ"‪ .‬ﻻ ﻴﻤﻜﻥ ﺒﺒﺴﺎﻁﺔ ﺇﺩﻋﺎﺀ ﺍﻝﺤﺭﻴﺔ‪ ،‬ﻓﺎﻝﺤﺭﻴﺔ ﻴﻠﺯﻡ ﺘﻌﻠﻤﻬﺎ‪.‬‬
‫ﻨﻔﺘﺭﺽ ﺃﻨﻙ ﺴﺄﻝﺘﻨﻰ‪ " ،‬ﻫل ﻴﻤﻜﻨﻙ ﺃﻥ ﺘﻠﻌﺏ ﻋﻠﻰ ﺁﻝﺔ ﺍﻝﻔﻴﻭﻝﻴﻥ ؟" ﻭﺃﺠﺒﺘﻙ‪" ،‬‬
‫ﻻ ﺃﻋﺭﻑ‪ ،‬ﻓﺄﻨﺎ ﻝﻡ ﺃﺤﺎﻭل ﺫﻝﻙ ﺃﺒﺩ‪‬ﺍ" ‪.‬‬
‫ﺭﺒﻤﺎ ﻨﺸﻌﺭ ﺃﻨﻪ ﻴﻭﺠﺩ ﺸﺊ ﻏﺭﻴﺏ ﻓﻰ ﺠﻭﺍﺒﻰ‪ .‬ﻓﺈﻥ ﻝﻡ ﺃﻜﻥ ﻗﺩ ﺘﻌﻠﻤﺕ ﺃﻥ‬
‫ﺃﻝﻌﺏ ﻋﻠﻰ " ﺍﻝﻔﻴﻭﻝﻴﻥ " ﺒﺎﻝﻨﻅﺎﻡ ﺍﻝﻤﻀﺒﻭﻁ ﺍﻝﺨﺎﺹ ﺒﺎﻝﺘﺩﺭﻴﺏ ﺍﻝﻤﻭﺴﻴﻘﻰ ﻓﻼ‬

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‫ﺘﻜﻭﻥ ﻝﻰ ﺍﻝﺤﺭﻴﺔ ﺃﻥ ﺃﻝﻌﺏ ﺃﻝﺤﺎﻥ ﺒﻴﺘﻬﻭﻓﻥ ﻋﻠﻰ " ﺍﻝﻔﻴﻭﻝﻴﻥ "‪ .‬ﻭﻫﻜﺫﺍ ﻫﻭ ﺍﻷﻤﺭ‬
‫ﻤﻊ ﻜل ﺸﻜل ﻤﻥ ﺃﺸﻜﺎل ﺍﻝﺤﺭﻴﺔ‪ .‬ﻓﺎﻝﺤﺭﻴﺔ ﻴﻠﺯﻡ ﺘﻌﻠﻤﻬﺎ ﺒﻭﺍﺴﻁﺔ ﺍﻝﻨﹸﺴﻙ‬
‫‪ ،ascesis‬ﺃﻯ ﺍﻝﻨﻅﺎﻡ ﺍﻝﻨﹸﺴﻜﻰ ﺍﻝﺨﺎﺹ ﺒﺎﻝﻤﻼﺤﻅﺔ ﺍﻝﺩﻗﻴﻘﺔ‪ ،‬ﻭﺍﻝﺘﻔﻜﻴﺭ ﺍﻝﺘﺨﻴﻠﻰ؛‬
‫ﻭﺒﻌﺩ ﺫﻝﻙ ﺘﺤﺘﺎﺝ ﺇﻝﻰ ﺍﻝﺩﻓﺎﻉ ﻋﻨﻬﺎ ﺒﺸﺠﺎﻋﺔ ﻭﺘﻀﺤﻴﺔ ﺒﺎﻝﺫﺍﺕ‪.‬‬
‫ﻭﻜﻤﺎ ﻻﺤﻅ ﻨﻴﻜﻭﻻﺱ ﺒﻴﺭﺩﻴﺎﻴﻑ )‪ ،(N. Berdyaev‬ﻓﺈﻥ ﺍﻝﺤﺭﻴﺔ ﺘﹸﻭﻝﺩ‬
‫ﺍﻝﻤﻌﺎﻨﺎﺓ‪ .‬ﺒﻴﻨﻤﺎ ﺭﻓﺽ ﺍﻝﺤﺭﻴﺔ ﻴﻘﻠل ﺍﻝﻤﻌﺎﻨﺎﺓ‪ .‬ﺍﻝﺤﺭﻴﺔ ﻝﻴﺴﺕ ﺃﻤﺭ‪‬ﺍ ﺴﻬﻼﹰـ ﻜﻤﺎ‬
‫ﻴﺩ‪‬ﻋﻰ ﺃﻋﺩﺍﺅﻫﺎ ﻭﺍﻝﻬﺎﺯﺌﻭﻥ ﺒﻬﺎ‪ :‬ﻓﺎﻝﺤﺭﻴﺔ ﺼﻌﺒﺔ؛ ﺇﻨﻬﺎ ﺤﻤل ﺜﻘﻴل‪ .‬ﻭﻜﻤﺎ‬
‫ﺃﻭﻀﺢ ﺩﻴﺴﺘﻭﻴﻔﺴﻜﻰ ﺒﻘﻭﺓ ﻤﺫﻫﻠﺔ‪ ،‬ﻓﺈﻥ ﺍﻝﻨﺎﺱ ﻜﺜﻴﺭ‪‬ﺍ ﻤﺎ ﻴﺘﺨﻠﻭﻥ ﻋﻥ ﺍﻝﺤﺭﻴﺔ‬
‫ﻻ ﺇﻨﻨﺎ ﺇﺫﺍ ﺘﺨﻠﻴﻨﺎ ﻋﻥ ﺍﻝﺤﺭﻴﺔ ﻓﺈﻨﻨﺎ ﻨﺼﻴﺭ ﺃﻗل ﻤﻥ‬
‫ﻝﻴﺠﻌﻠﻭﺍ ﺤﻴﺎﺘﻬﻡ ﺴﻬﻠﺔ‪ .‬ﺇ ﹼ‬
‫ﺍﻝﻤﺴﺘﻭﻯ ﺍﻹﻨﺴﺎﻨﻰ ﺍﻝﺤﻘﻴﻘﻰ؛ ﻭﺇﺫﺍ ﻋﻠﻰ ﺍﻵﺨﺭﻴﻥ ﺤﺭﻴﺘﻬﻡ‪ ،‬ﻓﺈﻨﻨﺎ ﻨﺴﻠﺒﻬﻡ‬
‫ﺇﻨﺴﺎﻨﻴﺘﻬﻡ‪.‬‬
‫ﺍﻝﺤﺭﻴﺔ ﻝﻴﺴﺕ ﺴﻬﻠﺔ‪ ،‬ﻭﻫﺫﺍ ﻤﻌﻨﺎﻩ ﺃﻨﻨﺎ ﻓﻰ ﺍﻝﺠﺎﻤﻌﺔ ﻻ ﻨﻘﺩﻡ ﻁﺭﻴﻘﺔ ﺴﻬﻠﺔ‬
‫ﻝﻠﺤﻴﺎﺓ ـ ﺴﻭﺍﺀ ﻷﻨﻔﺴﻨﺎ ﺃﻭ ﻝﻐﻴﺭﻨﺎ‪ :‬ﺇﻨﻨﺎ ﻻ ﻨﻨﺴﻰ ﺃﺒﺩ‪‬ﺍ ﻝﺤﻅﺔ ﺍﻝﺫﺭﻭﺓ ﻓﻰ ﻤﺒﺎﺭﻜﺔ‬
‫ﺍﻝﻤﻴﺎﻩ ﻓﻰ ﺍﻝﻐﻁﺎﺱ‪ .‬ﺇﻨﻬﺎ ﻝﺤﻅﺔ ﻭﻀﻊ ﺍﻝﺼﻠﻴﺏ ﻓﻰ ﺍﻝﻤﺎﺀ‪ .‬ﻓﻠﻴﺱ ﻫﻨﺎﻙ ﻁﺭﻴﻕ‬
‫ﺁﺨﺭ ﻝﻠﺘﺠﻠﻰ ﻭﺍﻝﺘﻐﻴﺭ‪ .‬ﻓﺎﻝﺘﻐﻴﺭ ﺃﻭ ﺍﻝﺘﺠﻠﻰ ﻴﻤﻜﻥ ﺃﻥ ﻴﺤﺩﺙ ﻓﻘﻁ ﻋﻥ ﻁﺭﻴﻕ‬
‫ﺍﻝﺘﻭﺒﺔ‪" ،‬ﻤﻴﻁﺎﻨﻴﺎ" )‪ ،(metanoia‬ﺃﻯ ﻋﻥ ﻁﺭﻴﻕ ﺍﻝﺘﻐﻴﻴﺭ ﺍﻝﺤﺎﺴﻡ ﻝﻠﺫﻫﻥ‬
‫ﻭﺍﻝﻘﻠﺏ‪ ،‬ﻭﻫﺫﺍ ﻤﻌﻨﺎﻩ ﺃﻨﻪ ﻴﺤﺩﺙ ﻋﻥ ﻁﺭﻴﻕ ﺁﻻﻡ ﺍﻝﺼﻠﻴﺏ ﺍﻝﺨﻼﻗﺔ‪.‬‬
‫ﻫﺫﺍ ﻫﻭ ـ ﺠﺯﺌﻴ‪‬ﺎ ـ ﺍﻝﻤﻌﻨﻰ ﺍﻝﻤﺴﻴﺤﻰ ﻝﻠﻜﻠﻴﺔ ﺃﻭ ﺍﻝﻤﺩﺭﺴﺔ‪ .‬ﻓﻬﻰ ﻜﻤﻜﺎﻥ‬
‫ﻝﺘﺭﺒﻴﺔ ﺍﻝﺩﻫﺸﺔ‪ ،‬ﻓﺈﻥ ﻤﻬﻤﺘﻬﺎ ﺘﺘﻠﺨﺹ ﻓﻰ ﺍﻝﻜﻠﻤﺎﺕ ﺍﻝﻤﻨﺴﻭﺒﺔ ﻝﻠﻤﺴﻴﺢ ـ ﻭﺍﻝﺘﻰ‬
‫ﻝﻡ ﺘﺭﺩ ﻓﻰ ﺍﻷﻨﺎﺠﻴل ـ " ﻤﻥ ﻴﺴﻌﻰ ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻴﻜﻑ ﻋﻥ ﺍﻝﺴﻌﻰ ﺤﺘﻰ ﻴﺠﺩ‪،‬‬
‫ﻭﺤﻴﻨﻤﺎ ﻴﺠﺩ ﻓﺈﻨﻪ ﺴﻴﻨﺯﻋﺞ‪ .‬ﻭﺤﻴﻨﻤﺎ ﻴﻨﺯﻋﺞ ﻓﺈﻨﻪ ﺴﻴﻨﺩﻫﺵ‪ ،‬ﻭﻋﻨﺩﺌﺫ ﻓﺈﻨﻪ‬
‫ﺴﻴﺴﻭﺩ ﻋﻠﻰ ﺍﻝﻜل"‪.‬‬

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‫ﺇﺫﻥ ﻓﻜﻤﻜﺎﻥ ﻝﺘﻌﻠﻡ ﺍﻝﺤﺭﻴﺔ‪ ،‬ﻓﺈﻥ ﻤﻬﻤﺔ ﺍﻝﻤﺩﺭﺴﺔ ﻴ‪‬ﻌﺒ‪‬ﺭ ﻋﻨﻬﺎ ﺤﺴﻨﹰﺎ ﺒﻘﻭ ٍ‬
‫ﺴﺠﻠﻪ "ﻤﺎﺭﺘﻥ ﺒﻭﺒﺭ" )‪ (Martin Buber‬ﻓﻰ ﻜﺘﺎﺒﻪ " ﻗﺼﺹ ﺍﻝﺤﺎﺴﻴﺩﻴﻡ "‪ :‬ﺇﺫ‬
‫ﻴﺴﺄل ﺍﻝﺭﺍﺒﻰ " ﺸﻴﻠﻭﻤﻭ"‪ " :‬ﻤﺎ ﻫﻭ ﺃﺭﺩﺃ ﺸﺊ ﻴﻤﻜﻥ ﺃﻥ ﻴﺤﻘﻘﻪ ﺍﻝﺩﺍﻓﻊ ﺍﻝﺸﺭﻴﺭ؟"‬
‫ﻭﻴﺠﻴﺏ‪ " :‬ﺃﻥ ﻴﺠﻌﻠﻨﺎ ﻨﻨﺴﻰ ﺃﻥ ﻜل ﻭﺍﺤﺩ ﻤﻨﺎ ﻫﻭ ﺍﺒﻥ ﻤﻠﻙ " ‪.‬‬

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‫ﺇﻝﻴﻙ ﺃﻥ ﺘﺴﻠﻤﻨﻰ ﻜل ﻗﻠﺒﻙ‪ .‬ﻭﺃﻨﺎ ﺃﻗﺩﻡ ﻝﻙ ﻨﻔﺴﻰ ﻓﻰ ﺴﺭ ﺍﻝﺸﻜﺭ‪ ،‬ﻓﻜﻥ ﺃﻨﺕ‬
‫ﻤﺸﺎﺭﻜﹰﺎ ﻝﻰ ﻓﻰ ﻫﺫﻩ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺴﺭﻴﺔ‪ .‬ﺇﻥ ﻜﻨﻴﺴﺘﻰ ﻫﻰ ﺍﺨﻭ‪‬ﺓ ﺒﺸﺭﻴﺔ ﻤﺅﻝﻔﺔ ﻤﻥ‬
‫ﺃﺸﺨﺎﺹ ﻤﺠﺘﻤﻌﻴﻥ ﺤﻭل ﺠﺴﺩﻯ ﺍﻝﺫﺒﻴﺢ ﻭﺩﻤﻰ ﺍﻝﺴﻜﻴﺏ‪ .‬ﻓﻌﺒ‪‬ﺭ ﻋﻥ ﻗﺩﺴﻴﺔ ﻫﺫﻩ‬
‫ﻕ ﻋﻨﻙ ﺠﻤﻴﻊ‬
‫ﺍﻝﻬﺒﺔ‪ ،‬ﻫﺒﺔ ﺍﻝﻘﺭﺒﺎﻥ ﺍﻝﻤﻘﺩﺱ‪ ،‬ﺒﺄﻋﻤﺎﻝﻙ ﺍﻝﺼﺎﻝﺤﺔ ﻓﻰ ﺤﻴﺎﺘﻙ‪ .‬ﺃﻝ ‪‬‬
‫ﺍﻷﺸﻴﺎﺀ ﺍﻝﺘﻰ ﺘﻌﻠﻡ ﻭﺠﻭﺏ ﺍﻝﺘﻀﺤﻴﺔ ﺒﻬﺎ‪ .‬ﺤﻭ‪‬ل ﻗﺩﻤﻴﻙ ﻋﻥ ﻜل ﻤﺎ ﻴﺨﺎﻝﻔﻨﻰ‪،‬‬
‫ﻰ‪ .‬ﻭﺍﻝﺘﻔﺎﺘﺘﻨﺎ ﺤﻴﻨﺌ ‪‬ﺫ ﺒﺸﻜل ﻋﺎﻡ ﻨﺤﻭ ﻴﺴﻭﻉ‬
‫ﻋﻥ ﻜل ﻤﺎ ﻝﻴﺱ ﻴﻤﺜﻠﻨﻰ ﻭﺍﻝﺘﻔﺕ ﺇﻝ ‪‬‬
‫ﺍﻝﻤﺴﻴﺢ ﻝﻴﺴﺕ ﻓﻰ ﺍﻝﻭﺍﻗﻊ ﺤﺭﻜﺔ ﻋﺎﺒﺭﺓ ﺒل ﺇﺭﺍﺩﺓ ﺨﺎﻀﻌﺔ ﻝﻪ ﻻ ﺭﺩﺓ ﺒﻌﺩﻫﺎ‪.‬‬
‫ﻫﺫﺍ ﻫﻭ ﺍﻻﻫﺘﺩﺍﺀ ﺍﻝﺜﺎﻨﻰ‪ .‬ﻫﺫﺍ ﻫﻭ ﺍﻝﺴﺭ ﺍﻝﻔﺼﺤﻰ ﺍﻝﺫﻯ ﻴﻬﻴﺌﻨﺎ ﺇﻝﻰ ﺸﻌﻠﺔ‬
‫ﺍﻝﻌﻨﺼﺭﺓ‪ .‬ﻓﻴﺎ ﻤﺨﻠﺼﻰ ﺇﻥ ﺃﻨﺕ ﺴﺄﻝﺘﻨﻰ ﻝﻠﻤﺭﺓ ﺍﻝﺜﺎﻨﻴﺔ ﻋﻥ ﻤﺤﺒﺘﻰ ﻝﻙ ﻜﻤﺎ‬
‫ﻻ ﺒﻬﺫﻩ ﺍﻝﻜﻠﻤﺎﺕ ‪:‬‬
‫ﺴﺄﻝﺕ ﺒﻁﺭﺱ ﻓﻰ ﺍﻝﻘﺩﻴﻡ ﻓﻠﺴﺕ ﺃﺠﻴﺒﻙ ﺇ ﹼ‬
‫ﺴﻬل ﻁﺭﻗﻰ ﺃﻤﺎﻤﻙ ﻝﻜﻰ ﺍﻫﺘﺩﻯ ﺇﻝﻴﻙ‪.‬‬

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‫ا( إ
رو‪#‬‬

‫" ﻝﺴﺕ ﺃﺴﺘﺤﻰ ﺒﺈﻨﺠﻴل ﺍﻝﻤﺴﻴﺢ ﻷﻨﻪ ﻗﻭﺓ ﺍﷲ ﻝﻠﺨﻼﺹ ﻝﻜل ﻤﻥ ﻴﺅﻤﻥ ‪...‬‬
‫ﻷﻥ ﻓﻴﻪ ﻤ‪‬ﻌﻠﻥ ﺒﺭ ﺍﷲ " )ﺭﻭ‪.(١٧،١٦:١‬‬
‫" ﻤﺘﺒﺭﺭﻴﻥ ﻤﺠﺎﻨﹰﺎ ﺒﻨﻌﻤﺘﻪ ﺒﺎﻝﻔﺩﺍﺀ " )ﺭﻭ‪.(٢٤:٣‬‬
‫" ﻭﺃﻤﺎ ﺍﻵﻥ ﻓﻘﺩ ﻅﻬﺭ ﺒﺭ ﺍﷲ ﺒﺩﻭﻥ ﺍﻝﻨﺎﻤﻭﺱ ﻤﺸﻬﻭﺩ‪‬ﺍ ﻝﻪ ﻤﻥ ﺍﻝﻨﺎﻤﻭﺱ‬
‫ﻭﺍﻷﻨﺒﻴﺎﺀ " )ﺭﻭ‪.(٢١:٣‬‬
‫ﺍﻝﺭﺴﺎﻝﺔ ﺘﺘﻨﺎﻭل ﻋﺩﺓ ﺜﻨﺎﺌﻴﺎﺕ ﻤﻨﻬﺎ ﺍﻝﻨﺎﻤﻭﺱ ﻭﺍﻹﻨﺠﻴل‪ ،‬ﻓﺎﻝﻨﺎﻤﻭﺱ ﻴﻨﺸﺊ‬
‫ﻏﻀﺒ‪‬ﺎ )ﺭﻭ‪ (٤‬ﺃﻤﺎ ﺍﻹﻨﺠﻴل ﻓﻬﻭ ﻗﻭﺓ ﺍﷲ ﻝﻠﺨﻼﺹ )ﺭﻭ‪ .(١‬ﻭﻫﻨﺎﻙ ﺍﻝﺨﻁﻴﺔ‬
‫ﻭﺍﻝﻨﻌﻤﺔ " ﺤﺘﻰ ﻜﻤﺎ ﻤﻠﻜﺕ ﺍﻝﺨﻁﻴﺔ ﻓﻰ ﺍﻝﻤﻭﺕ ﻫﻜﺫﺍ ﺘﻤﻠﻙ ﺍﻝﻨﻌﻤﺔ ﺒﺎﻝﺒﺭ "‬
‫)ﺭﻭ‪ .(٥‬ﻭﻫﻨﺎﻙ ﺍﻝﻤﺴﻴﺢ ﻭﺁﺩﻡ )ﺭﻭ‪ ،(٥‬ﻭﺇﺴﺭﺍﺌﻴل ﻭﺍﻷﻤﻡ )ﺭﻭ‪٩‬ـ‪ (١١‬ﺤﻴﺙ‬
‫ﻨﻘﺭﺃ ﻋﻥ ﻗﺴﺎﻭﺓ ﺇﺴﺭﺍﺌﻴل ﻭﻋﺩﻡ ﺨﻀﻭﻋﻪ ﻝﺒﺭ ﺍﷲ‪ .‬ﻭﻫﻨﺎﻙ ﺃﻴﻀ‪‬ﺎ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ‬
‫ﻭﺍﻝﺠﺴﺩ )ﺭﻭ‪ .(٨‬ﻭﺃﺨﻴﺭ‪‬ﺍ ﻨﺠﺩ ﺍﻹﻴﻤﺎﻥ ﻭﺃﻋﻤﺎل ﺍﻝﻨﺎﻤﻭﺱ )ﺭﻭ‪.(٢٨:٣‬‬
‫ﻤﻭﻀﻭﻉ ﺍﻝﺭﺴﺎﻝﺔ ﺍﻝﺭﺌﻴﺴﻰ ﻫﻭ ﺍﻝﺘﺒﺭﻴﺭ ﺃﻭ "ﺒﺭ ﺍﻹﻴﻤﺎﻥ" )ﺭﻭ‪١١:٤‬ﻭ‪.(١٣‬‬
‫ﻭﻫﻨﺎﻙ ﻤﻭﻀﻭﻋﺎﺕ ﺃﺨﺭﻯ ﻴﺘﻨﺎﻭﻝﻬﺎ ﺍﻝﻘﺩﻴﺱ ﺒﻭﻝﺱ ﻓﺎﻝﺘﺒﺭﻴﺭ ﻫﻭ ﻤﺠﺭﺩ ﺒﺩﺍﻴﺔ‬
‫ﺃﻭ ﺃﺴﺎﺱ ﺘﹸﺒﻨﻰ ﻋﻠﻴﻪ ﻋﻼﻗﺘﻨﺎ ﻤﻊ ﺍﷲ ﻭﺍﻝﺤﻴﺎﺓ ﻓﻰ ﺍﻝﺭﻭﺡ‪.‬‬
‫ﻭﻴﻤﻜﻥ ﺘﻘﺴﻴﻡ ﺍﻝﺭﺴﺎﻝﺔ ﻜﺎﻵﺘﻰ ‪:‬‬
‫ﻻ ‪ :‬ﺇﺼﺤﺎﺤﺎﺕ ‪ ١‬ـ ‪ : ٢٠:٣‬ﻓﻰ ﻫﺫﺍ ﺍﻝﺠﺯﺀ ﻨﺠﺩ ﺍﻝﻤﻘﺩﻤﺔ ﺍﻝﺘﻰ ﻴﺘﻜﻠﻡ ﻓﻴﻬﺎ‬
‫ﺃﻭ ﹰ‬
‫ﺍﻝﻘﺩﻴﺱ ﺒﻭﻝﺱ ﻋﻥ ﻤﻭﻗﻔﻪ ﻤﻥ ﺍﻹﻨﺠﻴل‪ .‬ﻓﻬﻭ " ﻤﻔﺭﺯ ﻹﻨﺠﻴل ﺍﷲ " ﻜﻤﺎ ﺃﻨﺎ ﻴﻌﺒﺩ‬
‫ﺍﷲ ﺒﺭﻭﺤﻪ ﻓﻰ ﺇﻨﺠﻴل ﺍﺒﻨﻪ ‪ .‬ﺜﻡ ﺇﻨﻪ ﻻ ﻴﺴﺘﺤﻰ ﺒﺈﻨﺠﻴل ﺍﻝﻤﺴﻴﺢ‪ .‬ﺇﻨﻪ ﺨﺎﺩﻡ ﻭﻫﻭ‬
‫ﻤﺩﻴﻭﻥ ﻝﻠﻴﻭﻨﺎﻨﻴﻴﻥ ﻭﺍﻝﺒﺭﺍﺒﺭﺓ ﻝﻠﺤﻜﻤﺎﺀ ﻭﺍﻝﺠﻬﻼﺀ‪.‬‬

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‫ﻓﻰ ﺍﻝﻤﻘﺩﻤﺔ ﻨﺠﺩ ﺇﻋﻼﻨﺎﻥ‪ ،‬ﺇﻋﻼﻥ ﺒﺭ ﺍﷲ ﻓﻰ ﺍﻹﻨﺠﻴل ﻭﺇﻋﻼﻥ ﻏﻀﺏ ﺍﷲ‬

‫ﻋﻠﻰ ﺠﻤﻴﻊ ﻓﺠﻭﺭ ﺍﻝﻨﺎﺱ ﻭﺇﺜﻤﻬﻡ ‪ .‬ﻭﺒﺭ ﺍﷲ ﻓﻰ ﺍﻝﻤﺴﻴﺢ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺤﺠﺯ‬
‫ﻏﻀﺒﻪ ﻋﻥ ﺍﻝﺨﻁﺎﺓ‪.‬‬
‫ﻼ ﻝﺤﺎﻝﺔ ﺍﻝﻌﺎﻝﻡ ﺍﻝﻤﺴﺘﻌﺒﺩ‬
‫ﺇﺼﺤﺎﺤﺎﺕ ‪ ١٨:١‬ﺤﺘﻰ ‪ : ٢٠:٣‬ﻨﺠﺩ ﺘﻔﺼﻴ ﹰ‬
‫ﻝﻠﺨﻁﻴﺔ ﻭﺍﻝﺫﻯ ﻴﺤﺘﺎﺝ ﺇﻝﻰ ﺒﺭ ﺍﷲ‪.‬‬
‫ﺜﺎﻨﻴ‪‬ﺎ‪ :‬ﺍﻝﺘﺒﺭﻴﺭ ﻭﻴﺸﻤل ﺇﺼﺤﺎﺤﺎﺕ ‪ ٢١:٣‬ـ ‪: ١١:٥‬‬
‫ﻫل ﻜﺎﻥ ﻤﻥ ﺍﻝﻤﻤﻜﻥ ﺃﻥ ﻴﺘﺭﻙ ﺍﷲ ﺍﻝﻌﺎﻝﻡ ﻤﺴﺘﻌﺒﺩ‪‬ﺍ ﻭﻭﺍﻗﻌ‪‬ﺎ ﺘﺤﺕ ﺩﻴﻨﻭﻨﺔ‬
‫ﺃﺒﺩﻴﺔ؛ ﺇﻥ ﻁﺒﻴﻌﺘﻪ ﺘﺭﻓﺽ ﻫﺫﺍ ﺘﻤﺎﻤ‪‬ﺎ‪ .‬ﺇﻥ ﺍﷲ ﻴﺭﻴﺩ ﺃﻥ ﻴﺒﺭﺭ ﺍﻝﺨﺎﻁﺊ ‪ ..‬ﺇﻨﻪ‬
‫ﻴﻘﻑ ﺇﻝﻰ ﺠﺎﻨﺒﻪ ﻭﻴﺩﺍﻓﻊ ﻋﻨﻪ ﺒﺸﺭﻁ ﺍﻝﺘﻭﺒﺔ ﻭﺍﻹﻴﻤﺎﻥ‪ .‬ﺇﻨﻪ ﻴﺤﻤل ﻋﻨﻪ ﺍﻝﺩﻴﻨﻭﻨﺔ‬
‫ﻓﻰ ﺸﺨﺹ ﺍﺒﻨﻪ ﻭﺒﺤﺴﺏ ﺘﻌﺒﻴﺭ ﺒﻭﻝﺱ " ﺩﺍﻥ ﺍﻝﺨﻁﻴﺔ ﻓﻰ ﺍﻝﺠﺴﺩ )ﻓﻰ ﺠﺴﺩ‬
‫ﺍﻝﻤﺴﻴﺢ(")ﺭﻭ‪ .(٣:٨‬ﺇﻨﻪ "ﻝﻡ ﻴﺸﻔﻕ ﻋﻠﻰ ﺍﺒﻨﻪ ﺒل ﺒﺫﻝﻪ ﻷﺠﻠﻨﺎ ﺃﺠﻤﻌﻴﻥ " )ﺭﻭ‪.(٨‬‬
‫ﻴﻘﻭل ﺍﻝﻜﺘﺎﺏ " ﺃﻤﺎ ﺍﻵﻥ ﻓﻘﺩ ﻅﻬﺭ ﺒﺭ ﺍﷲ ﺒﺩﻭﻥ ﺍﻝﻨﺎﻤﻭﺱ ﻤﺸﻬﻭﺩ‪‬ﺍ ﻝﻪ ﻤﻥ‬
‫ﺍﻝﻨﺎﻤﻭﺱ ﻭﺍﻷﻨﺒﻴﺎﺀ‪ .‬ﺒﺭ ﺍﷲ ﺒﺎﻹﻴﻤﺎﻥ ﺒﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ‪ ...‬ﻤﺘﺒﺭﺭﻴﻥ ﻤﺠﺎﻨﹰﺎ ﺒﻨﻌﻤﺘﻪ‬
‫ﺒﺎﻝﻔﺩﺍﺀ " )ﺭﻭ‪٢١:٣‬ﻭ‪٢٢‬ﻭ‪ .(٢٤‬ﻭﻭﺍﻀﺢ ﻤﻥ ﻫﺫﻩ ﺍﻝﻜﻠﻤﺎﺕ ﺃﻥ ﺃﺴﺎﺱ ﺍﻝﺘﺒﺭﻴﺭ‬
‫ﻫﻭ ﺍﻝﻨﻌﻤﺔ ﻭﺍﻝﻔﺩﺍﺀ ﻭﺃﻨﻪ ﻤﻘﺩﻡ ﻤﺠﺎﻨﹰﺎ ﻝﻴﺱ ﻷﻨﻪ ﺒﻼ ﻗﻴﻤﺔ ﺒل ﻷﻨﻨﺎ ﻻ ﻨﻤﻠﻙ ﻗﻴﻤﺘﻪ‬
‫ﻭﻷﻥ ﺍﻝﻤﺴﻴﺢ ﺩﻓﻊ ﺜﻤﻨﻪ ﺒﺎﻝﺩﻡ ﺍﻝﻜﺭﻴﻡ‪.‬‬
‫ﺍﻹﻴﻤﺎﻥ ﻫﻭ ﻭﺴﻴﻠﺔ ﺍﻝﺤﺼﻭل ﻋﻠﻰ ﺍﻝﺘﺒﺭﻴﺭ " ﻨﺤﺴﺏ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺘﺒﺭﺭ‬
‫ﺒﺎﻹﻴﻤﺎﻥ ﺒﺩﻭﻥ ﺃﻋﻤﺎل ﺍﻝﻨﺎﻤﻭﺱ " )ﺭﻭ‪ .(٢٨:٣‬ﻭﺍﻹﻴﻤﺎﻥ ﻫﻨﺎ ﻝﻴﺱ ﻫﻭ ﺍﻹﻴﻤﺎﻥ‬
‫ﺍﻝﻌﻘﻠﻰ ﺒل ﺍﻹﻴﻤﺎﻥ ﺍﻝﺫﻯ ﻴﺼﻨﻌﻪ ﻓﻴﻨﺎ ﺭﻭﺡ ﺍﷲ ﺒﻘﻭﺘﻪ ﺍﻝﻤﻐﻴﺭﺓ‪ .‬ﺇﻨﻪ ﺇﻴﻤﺎﻥ ﺍﻝﻘﻠﺏ‬
‫" ﺍﻝﻘﻠﺏ ﻴﺅﻤﻥ ﺒﻪ ﻝﻠﺒﺭ " )ﺭﻭ‪ .(١٠‬ﺇﻨﻪ ﺇﻴﻤﺎﻥ ﻤﺜﻤﺭ ﻤﻨﺫ ﺍﻝﺒﺩﺍﻴﺔ‪ .‬ﺇﻨﻪ ﻴﺜﻤﺭ ﺤﻴﺎﺓ‬
‫ﻻ ﺼﺎﻝﺤﺔ‪ .‬ﻫﺫﻩ ﺍﻷﻋﻤﺎل ﻫﻰ ﻤﺤﻙ ﺍﻹﻴﻤﺎﻥ ﺍﻝﺤﻲ‪ .‬ﻭﺘﺅﻜﺩ ﺃﻥ‬
‫ﺍﻝﻘﺩﺍﺴﺔ ﻭﺃﻋﻤﺎ ﹰ‬

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‫ﺍﷲ ﻗﺩ ﺒﺩﺃ ﻋﻤﻠﻪ ﺍﻹﻝﻬﻰ ﻓﻴﻨﺎ " ﺍﷲ ﻫﻭ ﺍﻝﻌﺎﻤل ﻓﻴﻜﻡ ﺃﻥ ﺘﺭﻴﺩﻭﺍ ﻭﺃﻥ ﺘﻌﻤﻠﻭﺍ ﻤﻥ‬
‫ﺃﺠل ﺍﻝﻤﺴﺭﺓ "‪.‬‬
‫ﻨﺤﻥ ﻻ ﻨﺘﺒﺭﺭ ﻓﻘﻁ ﻭﻻ ﻨﺤﺼل ﻋﻠﻰ ﺒﺭ ﺍﻹﻴﻤﺎﻥ ﻓﻘﻁ ﻭﻝﻜﻨﻨﺎ ﺃﻴﻀ‪‬ﺎ ﻨﺼﻴﺭ‬
‫" ﻤﻤﻠﻭﺀﻴﻥ ﻤﻥ ﺜﻤﺭ ﺍﻝﺒﺭ ﺍﻝﺫﻯ ﺒﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ ﻝﻤﺠﺩ ﺍﷲ ﻭﺤﻤﺩﻩ " )ﻓﻰ‪.(١١:١‬‬
‫ﻋﻨﺩﻤﺎ ﻴﻜﻭﻥ ﺍﻹﻴﻤﺎﻥ ﺒﺩﻭﻥ ﺜﻤﺭ ﻴﻜﻭﻥ ﻤﻴﺕ ﻤﻨﺫ ﺍﻝﺒﺩﺍﻴﺔ‪ .‬ﺇﻨﻪ ﻤﺠﺭﺩ ﺇﻴﻤﺎﻥ‬
‫ﺒﺒﻌﺽ ﺍﻝﺤﻘﺎﺌﻕ ﺍﻝﻜﺘﺎﺒﻴﺔ ﻭﻝﻴﺱ ﺇﻴﻤﺎﻥ ﺒﺎﻝﺸﺨﺹ ﺍﻝﺤﻲ ﺍﻝﺫﻯ " ﺘﻌﻴﻥ )ﺃُﻋﻠﻥ(‬
‫ﺍﺒﻥ ﺍﷲ ﺒﻘﻭﺓ ﻤﻥ ﺠﻬﺔ ﺭﻭﺡ ﺍﻝﻘﺩﺍﺴﺔ ﺒﺎﻝﻘﻴﺎﻤﺔ ﻤﻥ ﺍﻷﻤﻭﺍﺕ " )ﺭﻭ‪ .(١‬ﺍﻹﻴﻤﺎﻥ‬
‫ﺍﻝﺫﻯ ﺒﻪ ﻨﺘﺒﺭﺭ ﻴﺘﺠﻪ ﺒﺠﻤﻠﺘﻪ ﻨﺤﻭ ﺍﻝﻤﺴﻴﺢ ﻭﻴﺘﺤﺩ ﺒﻪ ﺇﻝﻰ ﺍﻷﺒﺩ‪.‬‬
‫ﺇﻥ ﺍﻝﺭﻭﺡ ﺒﺫﺍﺘﻪ ﻴﺸﺠﻊ ﺍﻝﺨﺎﻁﺊ ﺍﻝﻤ‪‬ﺩﺍﻥ ﺃﻥ ﻴﻁﻠﺏ ﺍﻝﺘﺒﺭﻴﺭ ﺒﻨﺎﺀ ﻋﻠﻰ ﻋﻤل‬
‫ﺍﻝﻤﺴﻴﺢ ﺍﻝﺫﻯ ﺤﻤل ﺍﻝﺩﻴﻨﻭﻨﺔ ﻋﻨﻪ " ﺇﻨﻪ ﻀ‪‬ﺭﺏ ﻤﻥ ﺃﺠل ﺫﻨﺏ ﺸﻌﺒﻰ" )ﺇﺵ‪(٥٣‬‬
‫ﻭﺃﻴﻀ‪‬ﺎ " ﻴﻀﺭﺒﻭﻥ ﻗﺎﻀﻰ ﺇﺴﺭﺍﺌﻴل ﺒﻘﻀﻴﺏ ﻋﻠﻰ ﺨﺩﻩ " )ﻤﻰ‪ .(٥‬ﺇﻨﻬﺎ ﻝﻁﻤﺔ‬
‫ﺍﻝﻤﻭﺕ‪ .‬ﺇﻥ ﺍﺒﻥ ﺍﷲ ﻴﻘﺘﺭﺏ ﻤﻥ ﺍﻝﺨﺎﻁﺊ ﻭﻴﺘﻌﺎﻤل ﻤﻌﻪ ﺒﻠﻁﻔﻪ ﺍﻝﻌﺠﻴﺏ ﻜﺄﻨﻪ ﻗﺩ‬
‫ﻼ‪ .‬ﺇﻨﻪ ﻴﺭﻴﻪ ﺸﻴﺌًﺎ ﻤﻥ ﺍﻝﻤﻌﺎﻤﻠﺔ ﺍﻝﺘﻰ ﺴﻴﺘﻌﺎﻤل ﻤﻌﻪ ﺒﻬﺎ ﻜل ﻴﻭﻡ ﺤﺘﻰ‬
‫ﺘﺒﺭﺭ ﻓﻌ ﹰ‬
‫ﻴ‪‬ﻨﺸﺊ ﻓﻴﻪ ﺩﺍﻝﺔ ﻋﻠﻰ ﺸﺨﺼﻪ ﺍﻹﻝﻬﻰ ﻓﻴﻁﻠﺏ ﺃﻥ ﻴﺘﺒﺭﺭ ﺒﻭﺍﺴﻁﺘﻪ ﺒﺩﻭﻥ ﺘﺭﺩﺩ‪.‬‬
‫ﻼ ﺒﺴﺒﺏ ﺭﻗﺔ ﺍﻝﻔﺎﺩﻯ‬
‫ﺇﻥ ﺍﻝﺒﻌﺽ ﻗﺩ ﻴﻅﻨﻭﻥ ﺃﻨﻬﻡ ﻗﺩ ﺤﺼﻠﻭﺍ ﻋﻠﻰ ﺒﺭﻩ ﻓﻌ ﹰ‬
‫ﻤﻌﻬﻡ ﻝﻜﻨﻬﻡ ﻝﻥ ﻴﺠﺩﻭﺍ ﻓﻰ ﺩﺍﺨﻠﻬﻡ ﺃﻯ ﺸﻬﺎﺩﺓ ﻤﻥ ﺍﻝﺭﻭﺡ ﺘﺅﻴﺩ ﻤﺸﺎﻋﺭﻫﻡ‪.‬‬
‫ﻻ ﻋﻥ ﺒﺭ ﺍﻝﻤﺴﻴﺢ ﻤﺘﻰ ﻭ‪‬ﺠﺩ ﻓﻰ ﺍﻝﻘﻠﺏ‪.‬‬
‫ﻓﺎﻝﺭﻭﺡ ﻻ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺸﻬﺩ ﺇ ﹼ‬
‫ﺇﻥ ﺍﻝﺨﺎﻁﺊ ﻴﺴﺘﻁﻴﻊ ﺒﺫﺍﺘﻪ ﺃﻥ ﻴﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻝﻤﺴﻴﺢ ﺸﺨﺼﻴ‪‬ﺎ ﻷﻨﻪ ﻗﺩ‬
‫ﻭﻀﻊ ﺤﻴﺎﺘﻪ ﻋﻭﻀ‪‬ﺎ ﻋﻨﻪ ﺃﻤﺎﻡ ﺍﻵﺏ‪ .‬ﺇﻨﻪ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺴﻤﻊ ﻤﻨﻪ ﻋﻥ ﻜل ﻤﺎ‬
‫ﺤﺩﺙ ﻝﻪ ﻓﻰ ﻴﻭﻡ ﻀﻴﻘﻪ ﻋﻨﺩﻤﺎ ﺼﺭﺥ ﻭﻝﻡ ﻴﺠﺩ ﻋﻭﻨﹰﺎ " ﺇﻝﻬﻰ ﺇﻝﻬﻰ ﻝﻤﺎﺫﺍ‬
‫ﺘﺭﻜﺘﻨﻰ ‪ ..‬ﺇﻝﻬﻰ ﻓﻰ ﺍﻝﻨﻬﺎﺭ ﺃﺩﻋﻭ ﻓﻼ ﺘﺴﺘﺠﻴﺏ " )ﻤﺯ‪ .(٢٢‬ﺇﻨﻪ ﻋﻠﻰ ﻋﻼﻗﺔ‬
‫ﺒﺄﻋﻤﺎﻕ ﺍﻝﻤﺴﻴﺢ ﻭﺇﻥ ﻜﺎﻥ ﻻ ﻴﺩﺭﻜﻬﺎ ﻜﻠﻬﺎ‪.‬‬

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‫ﻓﻰ ﺍﻹﺼﺤﺎﺡ ﺍﻝﺭﺍﺒﻊ ﻤﻥ ﺭﻭﻤﻴﺔ ﻴﺅﻴﺩ ﺍﻝﻘﺩﻴﺱ ﺒﻭﻝﺱ ﻜﻠﻤﺎﺘﻪ ﻋﻥ ﺍﻹﻴﻤﺎﻥ‬

‫ﻭﻋﻥ ﺍﻝﺘﺒﺭﻴﺭ ﺒﺎﻹﻴﻤﺎﻥ ﺒﺜﻼﺜﺔ ﻤﻭﺍﻗﻑ ﺇﻴﻤﺎﻨﻴﺔ ﻓﻰ ﺤﻴﺎﺓ ﺇﺒﺭﺍﻫﻴﻡ‪ .‬ﻓﺈﺒﺭﺍﻫﻴﻡ ﻗﺩ‬
‫ﺘﺒﺭﺭ ﺒﺎﻹﻴﻤﺎﻥ " ﻓﺂﻤﻥ ﺇﺒﺭﺍﻫﻴﻡ ﺒﺎﷲ ﻓﺤ‪‬ﺴﺏ ﻝﻪ ﺒﺭ‪‬ﺍ " )ﺭﻭ‪ .(٣:٤‬ﻜﻤﺎ ﺃﻨﻪ ﺼﺎﺭ‬
‫ﻭﺍﺭﺜﹰﺎ ﻝﻠﻌﺎﻝﻡ ﺒﺒﺭ ﺍﻹﻴﻤﺎﻥ )ﺭﻭ‪ .(١٣:٤‬ﻭﺃﺨﻴﺭ‪‬ﺍ ﻓﺈﻨﻪ " ﻋﻠﻰ ﺨﻼﻑ ﺍﻝﺭﺠﺎﺀ ﺁﻤﻥ‬
‫ﻋﻠﻰ ﺍﻝﺭﺠﺎﺀ ﻝﻜﻰ ﻴﺼﻴﺭ ﺃﺒ‪‬ﺎ ﻷﻤﻡ ﻜﺜﻴﺭﺓ ﻜﻤﺎ ﻗﻴل ﻫﻜﺫﺍ ﻴﻜﻭﻥ ﻨﺴﻠﻙ‪ .‬ﻭﺇﺫ ﻝﻡ‬
‫ﻴﻜﻥ ﻀﻌﻴﻔﹰﺎ ﻓﻰ ﺍﻹﻴﻤﺎﻥ ﻝﻡ ﻴﻌﺘﺒﺭ ﺠﺴﺩﻩ ﻭﻫﻭ ﻗﺩ ﺼﺎﺭ ﻤ‪‬ﻤﺎﺘﹰﺎ ‪ ..‬ﻭﻻ ﻤﻤﺎﺘﻴﺔ‬
‫ﻤﺴﺘﻭﺩﻉ ﺴﺎﺭﺓ " )ﺭﻭ‪.(٤‬‬
‫ﻓﻰ ﺍﻹﺼﺤﺎﺡ ﺍﻝﺨﺎﻤﺱ ﻤﻥ ﺭﻭﻤﻴﺔ ﻨﺠﺩ ﺜﻤﺎﺭ ﺍﻝﺘﺒﺭﻴﺭ )ﺭﻭ‪١:٥‬ـ‪" .(١١‬ﺇﺫ‬
‫ﻗﺩ ﺘﺒﺭﺭﻨﺎ ﺒﺎﻹﻴﻤﺎﻥ ﻝﻨﺎ ﺴﻼﻡ ﻤﻊ ﺍﷲ ﺒﺭﺒﻨﺎ ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺫﻯ ﺒﻪ ﺃﻴﻀ‪‬ﺎ ﻗﺩ‬
‫ﺼﺎﺭ ﻝﻨﺎ ﺍﻝﺩﺨﻭل ﺒﺎﻹﻴﻤﺎﻥ ﺇﻝﻰ ﻫﺫﻩ ﺍﻝﻨﻌﻤﺔ ﺍﻝﺘﻰ ﻨﺤﻥ ﻓﻴﻬﺎ ﻤﻘﻴﻤﻭﻥ"‪ .‬ﻫﺫﺍ ﻤﻥ‬
‫ﺠﻬﺔ ﺍﻝﻤﺎﻀﻰ ﻭﺍﻝﺤﺎﻀﺭ‪ ،‬ﻓﻤﻥ ﺠﻬﺔ ﺍﻝﻤﺎﻀﻰ ﻝﻨﺎ ﺴﻼﻡ ﻤﻊ ﺍﷲ‪ .‬ﻭﻤﻥ ﺠﻬﺔ‬
‫ﺍﻝﺤﺎﻀﺭ ﻨﺤﻥ ﻨﻘﻴﻡ ﻓﻰ ﺍﻝﻨﻌﻤﺔ‪ .‬ﻫﺫﻩ ﺍﻹﻗﺎﻤﺔ ﻫﻰ ﻋﻠﻰ ﺤﺴﺎﺏ ﺍﻝﻨﻌﻤﺔ ﺃﻴﻀ‪‬ﺎ‬
‫ﻓﺈﻗﺎﻤﺘﻨﺎ ﻓﻰ ﻨﻌﻤﺔ ﺍﷲ ﻝﻴﺴﺕ ﻷﻴﺎﻡ ﺒل ﻝﻤﺩﺓ ﺍﻝﻌﻤﺭ ﻭﻨﺤﻥ ﻻ ﻨﻤﻠﻙ ﺘﻜﻠﻔﺔ ﻫﺫﻩ‬
‫ﺍﻹﻗﺎﻤﺔ ﺍﻝﻤﻤﺘﻌﺔ " ﻭﺍﺴﻜﻥ ﻓﻰ ﺒﻴﺕ ﺍﻝﺭﺏ ﺇﻝﻰ ﻤﺩﻯ ﺍﻷﻴﺎﻡ "‪ .‬ﻤﻥ ﺠﻬﺔ‬
‫ﺍﻝﻤﺴﺘﻘﺒل ﻨﺤﻥ " ﻨﻔﺘﺨﺭ ﻋﻠﻰ ﺭﺠﺎﺀ ﻤﺠﺩ ﺍﷲ " ‪.‬‬
‫ﻓﻰ ﺍﻝﺠﺯﺀ ﺍﻷﺨﻴﺭ ﻤﻥ ﺍﻹﺼﺤﺎﺡ ﺍﻝﺨﺎﻤﺱ ﻨﺠﺩ ﻤﻘﺎﺭﻨﺔ ﺒﻴﻥ ﺍﻝﻤﺴﻴﺢ ﻭﺁﺩﻡ‪.‬‬
‫ﻓﺂﺩﻡ ﻫﻭ ﺭﺃﺱ ﺍﻝﺨﻠﻴﻘﺔ ﺍﻷﻭﻝﻰ‪ ،‬ﻭﺍﻝﻤﺴﻴﺢ ﻫﻭ ﺭﺃﺱ ﺍﻝﺨﻠﻴﻘﺔ ﺍﻝﺠﺩﻴﺩﺓ ﻭﻋﻥ‬
‫ﻁﺭﻴﻘﻪ ﻨﺘﻤﺘﻊ ﺒﺠﻤﻴﻊ ﺍﻤﺘﻴﺎﺯﺍﺕ ﺍﻝﻔﺩﺍﺀ‪.‬‬
‫ﺴﻨﻭﺍﺼل ﺒﻌﺩ ﺫﻝﻙ ﺘﺄﻤﻼﺘﻨﺎ ﻓﻰ ﺍﻝﺭﺴﺎﻝﺔ ﺍﺒﺘﺩﺍ ‪‬ﺀ ﻤﻥ ﺍﻹﺼﺤﺎﺡ ﺍﻝﺴﺎﺩﺱ‬
‫ﻭﺴﻨﺭﻯ ﺃﻥ ﺍﻝﺘﺒﺭﻴﺭ ﻫﻭ ﺒﺩﺍﻴﺔ ﺍﻤﺘﻴﺎﺯﺍﺕ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ ﺍﻝﺘﻰ ﺘﺘﻨﺎﺴﺏ ﻤﻊ ﻋﻤل‬
‫ﺍﻝﻤﺴﻴﺢ ﺍﻝﺫﻯ ﺃﻜﻤﻠﻪ ﺨﺎﺭﺝ ﺃﻭﺭﺸﻠﻴﻡ ‪.‬‬

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‫ا‪ -#.‬وا‪+,‬دة‬
‫‪! 2+‬رج ‪!0‬ض‬
‫‪:‬‬ ‫أ ـ ‪!5#‬م ا‪ 30 -#.‬ا!‪-‬‬
‫ﻝﻘﺩ ﻜﺎﻥ ﺍﻝﺯﻤﻥ ﻋﻨﺩ ﺍﻝﻴﻭﻨﺎﻨﻴﻴﻥ ﺩﺍﺌﺭﻴ‪‬ﺎ ﻓﻰ ﻋﻼﻗﺘﻪ ﺒﺎﻝﻔﺴﺎﺩ ﻭﺍﻝﻤﻭﺕ‪ ،‬ﺇﺫ ﻜﺎﻥ‬
‫ﺍﻝﺯﻤﻥ ﻓﻰ ﻨﻅﺭﻫﻡ ﺩﻭﺭﺍﻨﹰﺎ ﻤﺴﺘﻤﺭ‪‬ﺍ ﻭﻋﻭﺩﺓ ﺃﺯﻝﻴﺔ‪ ،١‬ﻝﺫﺍ ﻜﺎﻨﺕ ﺍﻝﻤﻌﺎﺩﻝﺔ‬
‫ﺍﻝﻤﺴﻴﻁﺭﺓ‪ " :‬ﻓﺴﺎﺩ ـ ﻤﻭﺕ ـ ﻭﻻﺩﺓ ﺜﺎﻨﻴﺔ "‪ .‬ﻭﻓﻰ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﻓﺈﻥ ﺃﺼﺤﺎﺏ‬
‫ﺍﻝﺩﻴﺎﻨﺎﺕ ﺍﻝﻘﺩﻴﻤﺔ ﺍﻝﺒﺩﺍﺌﻴﺔ ﻜﺎﻥ ﻝﺩﻴﻬﻡ ﺍﺸﺘﻴﺎﻕ ﺩﺍﺌﻡ ﺇﻝﻰ ﻋﺎﻝﻡ ﺍﻝﻤﺜﺎﻝﻴﺎﺕ‪ ،‬ﻋﺎﻝﻡ‬
‫ﺍﻵﻝﻬﺔ‪ ،‬ﻋﺎﻝﻡ ﺍﻝﺨﻠﻭﺩ‪ ،‬ﺍﺸﺘﻴﺎﻕ ﺇﻝﻰ ﺍﻝﺯﻤﻥ ﺍﻝﻤﻘﺩﺱ ﺍﻝﺫﻯ ﻝﻪ ﻗﻴﻤﺔ ﺤﻘﻴﻘﻴﺔ‪ .‬ﻷﻥ‬
‫ﺍﻝﻌﺎﻝﻡ ﺍﻝﺤﺎﻀﺭ‪ ،‬ﻓﻰ ﻨﻅﺭﻫﻡ‪ ،‬ﻫﻭ ﻓﺎﺴﺩ ﻭﻨﺠﺱ‪ .‬ﻴﺴﻴﻁﺭ ﻋﻠﻴﻪ ﺍﻝﺩﻭﺭﺍﻥ ﺃﻭ‬
‫ﺍﻝﺘﻜﺭﺍﺭ " ﻓﺴﺎﺩ ـ ﻤﻭﺕ ـ ﻭﻻﺩﺓ ﺜﺎﻨﻴﺔ "‪ ،‬ﻝﺫﻝﻙ ﻓﺈﻥ ﺍﻹﻨﺴﺎﻥ ﺍﻝﺒﺩﺍﺌﻰ ﻜﺎﻥ‬
‫ﻴﺸﺘﺎﻕ ﺩﺍﺌﻤ‪‬ﺎ ﻝﻤﺎﻀﻰ ﺍﻵﻝﻬﺔ ﻭﺍﻷﺒﻁﺎل‪ .‬ﺇﺫ ﺃﻥ ﺍﻝﻌﺎﻝﻡ ﺍﻝﺤﺎﻀﺭ ﻻ ﻴﻤﻠﻙ ﺃﻯ‬
‫ﺇﻤﻜﺎﻨﻴﺔ ﻝﻠﺘﻐﻴﻴﺭ ﻭﺍﻝﻘﺩﺍﺴﺔ‪ .‬ﻭﺍﻝﺩﻴﺎﻨﺔ ﻋﻨﺩﻫﻡ ﺒﻁﻘﻭﺴﻬﺎ ﺍﻝﻤﻘﺩﺴﺔ ﺘﻘﺩﻡ ﺍﻹﻤﻜﺎﻨﻴﺔ‬
‫ﻝﻤﺴﻴﺭﺓ ﺘﺠﺩﻴﺩﻴﺔ ﺒﻭﺍﺴﻁﺔ ﺍﻝﻬﺭﻭﺏ ﻤﻥ ﺍﻝﻌﺎﻝﻡ‪ .‬ﺒﺎﻝﻁﻘﻭﺱ ﺍﻝﻤﻘﺩﺴﺔ ﻴﺘﺤﻘﻕ‬
‫ﺍﻝﺘﺸﺒ‪‬ﻪ ﺒﺎﻝﻨﻤﺎﺫﺝ ﺃﻭ ﺍﻷﻤﺜﻠﺔ ﺍﻷﺼﻴﻠﺔ‪ ،‬ﻭﺍﻨﺘﻘﺎل ﺍﻹﻨﺴﺎﻥ ﺇﻝﻰ ﺍﻝﻤﺎﻀﻰ ﺍﻝﻤﺠﻴﺩ‪.‬‬
‫ﺇﺫﻥ ﺩﺍﺨل ﺍﻝﻌﺒﺎﺩﺓ‪ ،‬ﻝﺩﻯ ﺍﻝﻌﺎﻝﻡ ﺍﻝﻭﺜﻨﻰ‪ ،‬ﺘﺒﻁل ﻗﻭﺓ ﺍﻝﺯﻤﻥ ﺍﻝﻨﺠﺱ ﻭﺍﻝﺘﺎﺭﻴﺦ‬
‫ﺍﻝﻔﺎﺴﺩ‪ ،‬ﻭﻜﺎﻨﺕ ﺍﻝﻌﺒﺎﺩﺓ‪ ،‬ﻓﻰ ﻨﻅﺭﻫﻡ‪ ،‬ﻫﻰ ﺍﻝﺭﺠﺎﺀ ﺍﻝﻭﺤﻴﺩ ﻹﻴﺠﺎﺩ ﻤﺨﺭﺝ ﻤﻥ‬
‫ﺍﻝﺩﻭﺭﺍﻥ ﺍﻝﻼﻨﻬﺎﺌﻰ ﻝﻠﺯﻤﻥ ﺍﻝﻨﺠﺱ‪ ،‬ﺯﻤﻥ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺤﺎﻀﺭﺓ‪.‬‬
‫ﻝﻘﺩ ﺩﻋﻡ ﺍﻝﻔﻼﺴﻔﺔ ﺍﻝﻴﻭﻨﺎﻨﻴﻭﻥ ﻫﺫﺍ ﺍﻝﻤﻌﺘﻘﺩ‪ ،‬ﺨﺎﺼﺔ ﺃﻓﻼﻁﻭﻥ ﻭﺃﻋﻁﻭﺍ‬
‫ﻤﺤﺘﻭﻯ ﻓﻠﺴﻔﻰ ﻝﻬﺫﻩ ﺍﻝﺨﺒﺭﺓ ﺍﻝﺩﻴﻨﻴﺔ ﺍﻷﺴﻁﻭﺭﻴﺔ ﻤﻤﺎ ﻗﺎﺩ ﺍﻹﻨﺴﺎﻥ ﻝﻼﻋﺘﻘﺎﺩ‬
‫ﺒﺎﻝﻤﻨﺎﺩﺍﺓ ﺒﺭﻓﺽ ﺍﻝﺘﺎﺭﻴﺦ ﻭﺇﻝﻐﺎﺀ ﺍﻝﺯﻤﻥ ﺍﻝﻌﺎﻝﻤﻰ‪.‬‬

‫‪1‬‬
‫)ﺍﻝﺘﺭﺠﻤﺔ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ‪ ،‬ﺃﺜﻴﻨﺎ‪O. Cullmann, Christ and Time, Philadelphia 1964 .(١٩٨٠‬‬

‫‪٢٣‬‬
 ‫ا
ب اي   ‪٢٠٠١‬م‬

‫‪:‬‬ ‫ب ـ ا‪
: -#.‬ا‪89‬‬

‫ﺃﻤﺎ ﺍﻻﺨﺘﻼﻑ ﺍﻝﺠﺫﺭﻯ ﻝﻠﻤﺴﻴﺤﻴﺔ ﻋﻥ ﻫﺫﻩ ﺍﻷﻓﻜﺎﺭ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻠﺯﻤﻥ‬
‫ﻭﺍﻝﺘﺎﺭﻴﺦ ﻴﺭﺠﻊ ﺇﻝﻰ ﻤﻔﻬﻭﻡ ﺍﻝﺨﻼﺹ ﺍﻝﻤﺴﻴﺤﻰ‪ .‬ﻓﺎﻝﺨﻼﺹ ﻓﻰ ﺍﻝﻤﺴﻴﺤﻴﺔ ﻝﻴﺱ‬
‫ﻫﺭﻭﺒ‪‬ﺎ ﻤﻥ ﺍﻝﺯﻤﻥ ﻭﺍﻝﻌﺎﻝﻡ‪ ،‬ﺒل ﻫﻭ ﺍﻨﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻝﺸﺭ ﺍﻝﻤﻭﺠﻭﺩ ﻓﻰ ﺍﻝﻌﺎﻝﻡ‪ .‬ﺇﻥ‬
‫ﺍﻝﻌﺎﻝﻡ ﻜﺨﻠﻴﻘﺔ ﺍﷲ ﻝﻴﺱ ﻫﻭ ﺸﺭ‪‬ﺍ ﻓﻰ ﺤﺩ ﺫﺍﺘﻪ‪ ،‬ﺒل ﺴﻴﺎﺩﺓ ﺍﻝﺨﻁﻴﺔ ﻓﻴﻪ ﻫﻰ ﺍﻝﺸﺭ‬
‫ﺒﻌﻴﻨﻪ‪ .‬ﻓﺎﻝﻌﺎﻝﻡ ﻭﺍﻝﺘﺎﺭﻴﺦ ﻻ ﻴ‪‬ﻠﻐﻴﺎﻥ ﻓﻰ ﺍﻝﻤﺴﻴﺤﻴﺔ ﺒل ﻴﺘﺠﺩﺩﺍﻥ‪ .‬ﺍﻝﻌﺎﻝﻡ ﻭﺍﻝﺯﻤﻥ‬
‫ﻫﻡ ﻓﻰ ﺍﻝﻤﺴﻴﺤﻴﺔ‪ ،‬ﺨﻠﻴﻘﺔ ﺍﷲ ﺍﻝﺜﺎﻝﻭﺙ‪ ،‬ﻤﻥ ﺍﻝﻌﺩﻡ‪ .‬ﻓﺎﻝﻌﺎﻝﻡ ﻭﺍﻝﺯﻤﻥ ﻝﻬﻤﺎ ﺒﺩﺍﻴﺔ‬
‫ﻭﻨﻬﺎﻴﺔ ﻭﻤﻌﻴﻨﻴﻥ ﺃﻥ ﻴﻜﻭﻨﺎ ﻓﻰ ﺤﺎﻝﺔ ﻤلﺀ " ﻝﻤﺎ ﺠﺎﺀ ﻤلﺀ ﺍﻝﺯﻤﺎﻥ " )ﻏﻼ‪،(٤:٤‬‬
‫ﺨﻁﱢﻴﺔ ﻁﻭﻝﻴﺔ ﻭﻝﻴﺴﺕ ﺩﺍﺌﺭﻴﺔ‪ ،‬ﻤﺴﻴﺭﺘﻬﻤﺎ ﻝﻴﺴﺕ ﺒﻬﺎ ﺤﻭﺍﺩﺙ‬
‫ﻝﻬﻤﺎ ﻤﺴﻴﺭﺓ ﹶ‬
‫ﻤﺘﻜﺭﺭﺓ ﺒل ﻓﺭﻴﺩﺓ ﻭﺤﻘﻴﻘﻴﺔ‪ ،‬ﺨﻼﺼﻴﺔ "ﻤﺭﺓ ﻭﺍﺤﺩﺓ"‪ .‬ﻭﻤﺭﻜﺯ ﻫﺫﻩ ﺍﻝﻤﺴﻴﺭﺓ‬
‫ﺨﻁﱢﻴﺔ ﻫﻭ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﺍﻝﺫﻯ ﻴﻌﻁﻰ ﻝﻜل ﻝﺤﻅﺔ ﺯﻤﻨﻴﺔ ﺃﻫﻤﻴﺔ ﺨﻼﺼﻴﺔ‬
‫ﺍﻝﻁﻭﻝﻴﺔ ﺍﻝ ﹶ‬
‫)‪٢‬ﻜﻭ‪ " .(٢:٦‬ﺍﻵﻥ ﻭﻗﺕ ﻗﺒﻭل " " ﺍﻝﻴﻭﻡ ﻫﻭ ﻴﻭﻡ ﺨﻼﺹ "‪ .‬ﺒﻤﺠﻲﺀ ﺍﻝﻤﺴﻴﺢ‬
‫ﺒﺩﺃﺕ ﺒﺩﺍﻴﺔ ﺍﻝﻨﻬﺎﻴﺔ‪ ،‬ﻭﺍﻝﺩﺨﻭل ﺇﻝﻰ ﺍﻷﻤﻭﺭ ﺍﻷﺨﺭﻭﻴﺔ‪ .‬ﻴﻘﻭل ﺍﻷﺏ ﺠﻭﺭﺝ‬
‫ﻓﻠﻭﺭﻓﺴﻜﻰ ] ﺍﻗﺘﺭﺏ ﻤﻠﻜﻭﺕ ﺍﻝﺴﻤﻭﺍﺕ ﻭﺍﻝﻨﻬﺎﻴﺔ ﺍﻝﺤﺎﺴﻤﺔ ﺴﺘﺄﺘﻰ ﻓﻰ ﺍﻝﻤﺠﻲﺀ‬
‫ﺍﻝﺜﺎﻨﻰ‪ .‬ﺍﻝﻜﻠﻤﺔ ﺍﻝﻤﺘﺠﺴﺩ ﺤﺎﻀﺭ ﺒﺎﺴﺘﻤﺭﺍﺭ ﻓﻰ ﺍﻝﻜﻨﻴﺴﺔ ﻭﻓﻰ ﻋﺒﺎﺩﺘﻬﺎ ﻝﻜﻰ‬
‫ﻴﻭ‪‬ﺠﻪ "ﺠﺴﺩﻩ" ﻨﺤﻭ ﺍﻝﻤﺴﺘﻘﺒل‪ ،‬ﻨﺤﻭ ﺍﻵﺘﻰ ﺜﺎﻨﻴﺔ ﺒﺎﻝﻤﺠﺩ ﻝﻴﺩﻴﻥ ﺍﻷﺤﻴﺎﺀ‬
‫ﻭﺍﻷﻤﻭﺍﺕ[‪.١‬‬
‫ﺇﻥ ﺍﻝﺘﻁﻠﻊ ﺍﻝﻤﺴﻴﺤﻰ ﻫﻭ ﺩﺍﺌﻤ‪‬ﺎ ﺃﺨﺭﻭﻯ ﺃﻯ ﻨﺤﻭ ﺍﻝﻨﻬﺎﻴﺔ‪ ،‬ﻭﻤﻭﻗﻑ ﺍﻝﻜﻨﻴﺴﺔ‬
‫ﺘﺠﺎﻩ ﺍﻝﺯﻤﻥ ﻴﺴﺘﻘﻰ ﻤﺤﺘﻭﺍﻩ ﻤﻥ ﻫﺫﻩ ﺍﻝﺤﻘﻴﻘﺔ‪ .‬ﻓﺎﻝﺨﻠﻴﻘﺔ ﺍﻝﺠﺩﻴﺩﺓ ﻝﻥ ﺘﻜﻭﻥ ﻭﺍﻗﻌ‪‬ﺎ‬
‫ﺒﻼ ﺯﻤﻥ‪ ،‬ﺒل ﺴﺘﻜﻭﻥ ﺘﺠﻠﻴ‪‬ﺎ ﻝﻠﻌﺎﻝﻡ ﺍﻝﺤﺎﻀﺭ ﺍﻝﺫﻯ ﺨﻠﻘﻪ ﺍﷲ " ﻓﻰ ﺍﻝﺒﺩﺀ "‪ ،‬ﺃﻯ‬
‫ﻓﻰ ﺒﺩﺀ ﺍﻝﺯﻤﻥ ﻭﺍﻝﺘﺎﺭﻴﺦ‪ .‬ﻓﻰ ﺍﻝﻜﻨﻴﺴﺔ ﻴﺘﻡ ﺘﺠﺎﻭﺯ ﺍﻝﻤﻔﻬﻭﻡ ﺍﻝﺨﻁﻰ ﺍﻝﻁﻭﻝﻰ‬

‫‪1‬‬
‫‪G. Florovsky, Eschatology in the Patristic Age, SPII (1957), 235-250.‬‬

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‫ا
ب اي   ‪٢٠٠١‬م‬

‫ﻝﻠﺯﻤﻥ‪ ،‬ﻷﻥ ﺍﻝﺯﻤﻥ ﺍﻝﻜﻨﺴﻰ ﻴﺼﺒﺢ ﻓﻴﻬﺎ ﻤﺘﻘﺎﻁﻌ‪‬ﺎ ﻤﻊ ﺍﻝﺯﻤﻥ ﺍﻷﺒﺩﻯ‪ ،‬ﻭﻫﻜﺫﺍ‬
‫ﻴﺄﺨﺫ ﺍﻝﺯﻤﻥ ﺒﻌﺩ‪‬ﺍ ﺃﺴﻤﻰ‪ ،‬ﻤﻥ ﻓﻭﻕ‪ .‬ﻓﻨﺤﻥ ﻻ ﻨﻘﻭﺩ ﺃﻨﻔﺴﻨﺎ ﻨﺤﻭ ﻤﻠﻜﻭﺕ ﺍﷲ‪ ،‬ﺒل‬
‫ﺍﻝﻤﺴﻴﺢ ﻭﻤﻠﻜﻭﺘﻪ ﻗﺩ ﺃﺘﻴﺎ "ﻤﻥ ﻓﻭﻕ" ﺇﻝﻴﻨﺎ‪ ،‬ﻝﻘﺩ ﺍﻗﺘﺭﺏ ﻤﻨﺎ ﻤﻠﻜﻭﺕ ﺍﷲ‪ .‬ﺍﻝﻤﺴﻴﺢ‪،‬‬
‫ﻜﻤﺨﻠﺹ‪ ،‬ﻴﺄﺘﻰ ﻝﻴﻘﺎﺒﻠﻨﺎ ﻓﻰ ﻜل ﻝﺤﻅﺔ ﻤﻥ ﺤﻴﺎﺘﻨﺎ‪ .‬ﻝﺫﺍ ﻓﻬﻭ ﻴﺠﻌل ﺯﻤﻨﻨﺎ ﻴﻠﺒﺱ‬
‫ﺍﻷﺒﺩﻴﺔ ﻓﻰ ﻜل ﻝﺤﻅﺔ‪ .‬ﻝﻘﺩ ﺃﺘﺕ ﺍﻷﺒﺩﻴﺔ " ﻓﻰ ﺍﻝﻤﺴﻴﺢ " ﻓﻰ ﺍﻝﺘﺎﺭﻴﺦ‪ .‬ﺍﻝﻤﺴﻴﺢ‬
‫ﺒﻤﺠﻴﺌﻪ ﺇﻝﻰ ﺍﻝﻌﺎﻝﻡ ﺃﻋﻁﻰ ﺍﻝﻘﻴﺎﻤﺔ ﻭﺍﻝﺤﻴﺎﺓ )ﻴﻭ‪ .(٢٣:١١‬ﺇﻥ ﻤﻠﻜﻭﺕ ﺍﷲ ﻴﻤﺜل‬
‫ﻤﻌﺎﻴﺸﺔ ﺍﷲ ﻝﻨﺎ ﻫﻨﺎ ﻓﻰ ﻫﺫﻩ ﺍﻝﺤﻴﺎﺓ‪.‬‬
‫‪:‬‬ ‫ج ـ ا‪ -#.‬ا
!ر
‬
‫ﺇﻥ ﺍﻝﻤﻔﻬﻭﻡ ﺍﻝﻠﻴﺘﻭﺭﺠﻰ ﻝﻠﺯﻤﻥ ﻴ‪‬ﻌﺎﺵ ﻜﺤﺎﻀﺭ ﻤﺴﺘﻤﺭ ﻭﻤﻤﺘﺩ ﻨﺤﻭ‬
‫ﺍﻝﻤﺴﺘﻘﺒل‪ ،‬ﺇﻨﻪ ﺯﻤﻥ ﺍﻝﺨﻼﺹ‪ .‬ﺍﻝﺯﻤﻥ ـ ﻓﻰ ﺍﻝﺨﺒﺭﺓ ﺍﻝﺘﻌﺒﺩﻴﺔ ﺍﻝﻜﻨﺴﻴﺔ ـ ﻻ‬
‫ﻴﻌﻤل ﻜﻤﺎﻀﻰ ﻭﺤﺎﻀﺭ ﻭﻤﺴﺘﻘﺒل‪ ،‬ﻝﻜﻥ ﻜـ"ﺍﻵﻥ" ﻭﻫﻭ "ﺤﺎﻀﺭ" ﺨﻼﺹ‪،‬‬
‫ﻓﺎﻝﺯﻤﻥ ﻭﺍﻝﻁﺒﻴﻌﺔ ﻴﺘﺠﺩﺩﺍﻥ ﻓﻰ ﺍﻝﻜﻨﻴﺴﺔ‪ .‬ﻓﺎﻝﻜﻨﻴﺴﺔ ﺘﻌﻴﺵ ﺘﺠﻠﻰ ﺍﻝﺨﻠﻴﻘﺔ‬
‫ﻭﺍﻹﻨﺴﺎﻥ ﻓﻰ ﺍﻝﻤﻜﺎﻥ ﻭﺍﻝﺯﻤﺎﻥ "ﺍﻝﻠﻴﺘﻭﺭﺠﻰ"‪ .‬ﻫﺫﺍ‪ ،‬ﺒﺎﻝﻀﺒﻁ‪ ،‬ﻤﺎ ﺼﻭ‪‬ﺭﻩ ﺤﺩﺙ‬
‫ﺘﺠﻠﻰ ﺍﻝﻤﺴﻴﺢ ﻋﻠﻰ ﺠﺒل ﻁﺎﺒﻭﺭ‪ ،‬ﺇﺫ ﻝﺩﻴﻨﺎ ﻓﻰ ﺘﺠﻠﻰ ﺍﻝﻤﺴﻴﺢ ﻋﻠﻰ ﺠﺒل ﻁﺎﺒﻭﺭ‬
‫ﺼﻭﺭﺓ ﻝﻠﺯﻤﻥ ﺍﻝﻠﻴﺘﻭﺭﺠﻰ‪ .‬ﺍﻝﺯﻤﻥ ﺍﻝﻠﻴﺘﻭﺭﺠﻰ ﻴ‪‬ﻌﺎﺵ ﻜﺈﺩﻏﺎﻡ ﻝﻠﻤﺎﻀﻰ‬
‫ﻭﺍﻝﺤﺎﻀﺭ ﻭﺍﻝﻤﺴﺘﻘﺒل‪ ،‬ﺩﺍﺨل ﺤﺎﻀﺭ ﺍﻻﺸﺘﺭﺍﻙ ﻓﻰ ﻤﺠﺩ ﺍﷲ‪.‬‬
‫ﺇﻥ ﺍﻻﺴﺘﺨﺩﺍﻤﺎﺕ ﺍﻝﻤﺴﺘﻤﺭﺓ‪ ،‬ﻓﻰ ﺍﻝﻌﺒﺎﺩﺓ ﻝﺼﻴﻐﺔ ﺍﻝﻤﻀﺎﺭﻉ ﻤﺜل‪ ] :‬ﻫﺫﺍ ﻫﻭ‬
‫ﺍﻝﻴﻭﻡ ﺍﻝﺫﻯ ﺼﻨﻌﻪ ﺍﻝﺭﺏ ﻓﻠﻨﻔﺭﺡ ﻭﻨﺒﺘﻬﺞ ﻓﻴﻪ [‪ ،‬ﺘﺸﻴﺭ ﺇﻝﻰ ﻤﻌﺎﻴﺸﺔ ﻤلﺀ‬
‫ﺍﻝﺤﺎﻀﺭ ﺍﻝﻠﻴﺘﻭﺭﺠﻰ ﻝﺤﻭﺍﺩﺙ ﺍﻝﺘﺩﺒﻴﺭ ﺍﻹﻝﻬﻰ‪ .‬ﻭﺍﻝﻜﻼﻡ ﻫﻨﺎ ﻝﻴﺱ ﻋﻠﻰ ﺍﻝﺘﻜﺭﺍﺭ‬
‫ﺍﻝﺘﺎﺭﻴﺨﻰ ﻝﺤﻭﺍﺩﺙ ﺍﻝﺘﺩﺒﻴﺭ ﺍﻹﻝﻬﻰ‪ ،‬ﻷﻨﻬﺎ ﺤﺩﺜﺕ "ﻤﺭﺓ ﻭﺍﺤﺩﺓ" ﻓﻰ ﺴﻴﺎﻕ‬
‫ﺘﺎﺭﻴﺨﻰ ﻤﻌﻴﻥ ﻭﻻ ﻴﺘﻜﺭﺭ‪ .‬ﻝﻜﻥ " ﺼﻴﺭﻭﺭﺘﻬﺎ ﻓﻰ ﺍﻝﺤﺎﻀﺭ " ﺘﻌﻨﻰ ﺃﻥ ﻨﻌﻤﺔ‬
‫ﺍﷲ ﺘﻤﻨﺢ ﺇﻤﻜﺎﻨﻴﺔ ﻝﻠﻤﺅﻤﻨﻴﻥ ﺒﺄﻥ ﻴﺤﻴﻭﺍ ﻫﺫﻩ ﺍﻷﺤﺩﺍﺙ ﻜﻤﺎ ﻝﻭ ﻜﺎﻨﻭﺍ ﺤﺎﻀﺭﻴﻥ‬

‫‪٢٥‬‬
 ‫ا
ب اي   ‪٢٠٠١‬م‬

‫ﻭﻗﺕ ﺤﺩﻭﺙ ﻫﺫﻩ ﺍﻷﺤﺩﺍﺙ‪ .‬ﻫﺫﻩ ﺍﻝﺤﻭﺍﺩﺙ ﻝﻬﺎ ﻓﺎﻋﻠﻴﺔ ﻝﻴﺱ ﻓﻘﻁ ﻓﻰ ﺍﻝﻤﺴﺘﻘﺒل‬
‫ﻭﻝﻜﻥ ﻷﺒﺭﺍﺭ ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ " ﻓﻰ ﺍﻝﻤﺎﻀﻰ" ﺒﻨﺯﻭل ﺍﻝﻤﺴﻴﺢ ﺇﻝﻰ ﺍﻝﺠﺤﻴﻡ‪ ،‬ﻭﺫﻝﻙ‬
‫ﻷﻥ ﺍﻝﻤﺴﻴﺢ ﻫﻭ ﻤﺭﻜﺯ ﺍﻝﺘﺎﺭﻴﺦ ﻭﻓﻰ ﺍﻝﻭﻗﺕ ﻨﻔﺴﻪ ﻫﻭ ﺴﻴﺩ ﺍﻝﺘﺎﺭﻴﺦ ﻓﻰ ﻜل‬
‫ﻓﺘﺭﺍﺘﻪ ﺍﻝﺯﻤﻨﻴﺔ‪ .‬ﺃﻴﻀ‪‬ﺎ ﻴ‪‬ﺴﻤﻊ ﺍﻹﻨﺠﻴل ﻓﻰ ﺍﻝﻜﻨﻴﺴﺔ ﻭﻴ‪‬ﻌﺎﺵ ﺒﺎﻝﻨﻌﻤﺔ ﻝﻴﺱ ﻋﻠﻰ‬
‫ﺃﺴﺎﺱ ﺃﻨﻪ ﻜﹸﺘﺏ ﻷُﻨﺎﺱ ﻓﻰ ﺍﻝﻤﺎﻀﻰ ﻭﻝﻜﻥ ﻋﻠﻰ ﺃﻨﻪ ﻤﻭﺠ‪‬ﻪ ﻝﻠﺫﻴﻥ ﻴﺴﻤﻌﻭﻨﻪ ﻓﻰ‬
‫ﺍﻝﺤﺎﻀﺭ‪ .‬ﺇﻥ ﺍﻝﺯﻤﻥ ﺍﻝﻠﻴﺘﻭﺭﺠﻰ ﻝﻠﻜﻨﻴﺴﺔ ﻫﻭ ﺤﺎﻀﺭ ﻴﺠﻤﻊ ﺍﻝﻤﺎﻀﻰ‬
‫ﻭﺍﻝﻤﺴﺘﻘﺒل ﺒﺎﻻﺸﺘﺭﺍﻙ ﺍﻝﻤﺒﺎﺸﺭ ﻝﻠﺤﻀﻭﺭ ﺍﻹﻝﻬﻰ‪ .‬ﻭﻫﻜﺫﺍ ﻓﻼ ﺘﺤﺩﺙ ﻓﻘﻁ ﻭﺤﺩﺓ‬
‫ﺒﻴﻥ ﺍﻷﺒﻌﺎﺩ ﺍﻝﺜﻼﺜﺔ ﻝﻠﺯﻤﻥ " ﺍﻝﻤﺎﻀﻰ ﻭﺍﻝﺤﺎﻀﺭ ﻭﺍﻝﻤﺴﺘﻘﺒل " ﺒل ﺍﻷﺤﺭﻯ ﺘﺘﻡ‬
‫ﻭﺤﺩﺓ ﺍﻝﻤﺅﻤﻨﻴﻥ ﻓﻰ ﺨﺒﺭﺓ ﺍﻻﺭﺘﻔﺎﻉ ﻓﻭﻕ ﺍﻝﺯﻤﻥ‪ .‬ﻭﻫﻜﺫﺍ ﺃﻴﻀ‪‬ﺎ ﻴﺘﺤﻭل ﺍﻝﺯﻤﻥ‬
‫ﺍﻝﻌﺎﻝﻤﻰ ﺇﻝﻰ ﺯﻤﻥ ﻝﻴﺘﻭﺭﺠﻰ ﻜﻨﺴﻰ‪ ،‬ﺯﻤﻥ ﺨﻼﺹ‪ .‬ﻝﺫﻝﻙ ﻓﺈﻥ "ﺍﻝﺫﻜﺭﻯ" ﻫﻰ‬
‫ﻋﻨﺼﺭ ﺠﻭﻫﺭﻯ ﻝﻺﻓﺨﺎﺭﺴﺘﻴﺎ‪ ،‬ﺃﻯ ﺤﻀﻭﺭ ﺍﻝﻤﺴﻴﺢ ﺍﻝﻔﻌﻠﻰ ﻭﺍﻝﺫﻯ ﻴﻌﻁﻰ‬
‫ﺩﻴﻨﺎﻤﻴﻜﻴﺔ ﻤﺘﻔﺎﺌﻠﺔ ﻝﻠﺘﺎﺭﻴﺦ‪ " ،‬ﺍﺭﺘﻘﺎﺀ ﻭﺸﻔﺎﺀ ﻭﺨﻼﺹ "‪ .‬ﻭﻫﺫﺍ ﻴﻅﻬﺭ ﻭﺍﻀﺤ‪‬ﺎ‬
‫ﻓﻰ ﺼﻼﺓ ﺍﻝﺘﻘﺩﻤﺔ‪ ] :‬ﺃﻴﻬﺎ ﺍﻝﺴﻴﺩ ﺍﻝﺭﺏ ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺸﺭﻴﻙ ﺍﻝﺫﺍﺘﻰ ﻭﻜﻠﻤﺔ‬
‫ﺍﻵﺏ ﻏﻴﺭ ﺍﻝﺩﻨﺱ ﺍﻝﻤﺴﺎﻭﻯ ﻝﻪ ﻤﻊ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ‪ ،‬ﺃﻨﺕ ﻫﻭ ﺍﻝﺨﺒﺯ ﺍﻝﺤﻲ ﺍﻝﺫﻯ‬
‫ﻼ ﺒﻼ ﻋﻴﺏ ﻋﻥ ﺤﻴﺎﺓ ﺍﻝﻌﺎﻝﻡ‪.‬‬
‫ﻨﺯل ﻤﻥ ﺍﻝﺴﻤﺎﺀ‪ .‬ﺴﺒﻘﺕ ﺃﻥ ﺘﺠﻌل ﺫﺍﺘﻙ ﺤﻤ ﹰ‬
‫ﻨﺴﺄﻝﻙ ﻭﻨﻁﻠﺏ ﻤﻥ ﺼﻼﺤﻙ ﻴﺎ ﻤﺤﺏ ﺍﻝﺒﺸﺭ ﺍﻅﻬﺭ ﻭﺠﻬﻙ ﻋﻠﻰ ﻫﺫﺍ ﺍﻝﺨﺒﺯ‬
‫ﻭﻫﺫﺍ ﺍﻝﻜﺄﺱ‪ ،‬ﻫﺫﻴﻥ ﺍﻝﻠﺫﻴﻥ ﻭﻀﻌﻨﺎﻫﻤﺎ ﻋﻠﻰ ﻫﺫﻩ ﺍﻝﻤﺎﺌﺩﺓ ﺍﻝﻜﻬﻨﻭﺘﻴﺔ ﺍﻝﺘﻰ ﻝﻙ[‪.‬‬
‫ﺜﻡ ﻴﺭﺸﻤﻬﻤﺎ‪ ] :‬ﺒﺎﺭﻜﻬﻤﺎ‪ ،‬ﻗﺩﺴﻬﻤﺎ‪ ،‬ﻁﻬﺭﻫﻤﺎ‪ ،‬ﻭﺍﻨﻘﻠﻬﻤﺎ ﻝﻜﻰ ﻴﺼﻴﺭ ﻫﺫﺍ ﺍﻝﺨﺒﺯ‬
‫ﺠﺴﺩﻙ ﺍﻝﻤﻘﺩﺱ ﻭﻫﺫﺍ ﺍﻝﻤﺯﻴﺞ ﺍﻝﺫﻯ ﻓﻰ ﻫﺫﻩ ﺍﻝﻜﺄﺱ ﻴﺼﻴﺭ ﺩﻤﻙ ﺍﻝﻜﺭﻴﻡ‪،‬‬
‫ﻭﻝﻴﻜﻭﻨﺎ ﻝﻨﺎ ﺠﻤﻴﻌ‪‬ﺎ "ﺍﺭﺘﻘﺎﺀ ﻭﺸﻔﺎﺀ ﻭﺨﻼﺹ" ﻷﻨﻔﺴﻨﺎ ﻭﺃﺠﺴﺎﺩﻨﺎ ﻭﺃﺭﻭﺍﺤﻨﺎ ﻷﻨﻙ‬
‫ﺃﻨﺕ ﺇﻝﻬﻨﺎ ﺍﻝﺫﻯ ﻴﻠﻴﻕ ﻝﻙ ﺍﻝﻤﺠﺩ ‪.١[...‬‬

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‫ﺍﻝﺨﻭﻻﺠﻰ ﺍﻝﻤﻘﺩﺱ‬

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‫ﺇﻥ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻌﺎﺒﺩﺓ ﻜﺠﺴﺩ ﺍﻝﻤﺴﻴﺢ ﺘﻭﺤﺩ ﺃﺒﻌﺎﺩ ﺍﻝﺯﻤﻥ ﺍﻝﺜﻼﺜﺔ ﻓﻰ ﺍﻝﺯﻤﻥ‬
‫ﺍﻝﺤﺎﻀﺭ " ﺍﻵﻨﻰ" ﻝﺤﻀﻭﺭ ﺍﷲ ﺩﺍﺨل ﺍﻝﻜﻨﻴﺴﺔ‪ .‬ﻓﺈﻥ ﺫﻜﺭﻯ ﺍﻝﻤﺎﻀﻰ ﺘﺼﺒﺢ‬
‫ﺫﻜﺭﻯ ﻓﻰ ﺍﻝﻤﺴﻴﺢ ﻭﺭﺠﺎﺀ ﺍﻝﻤﺴﺘﻘﺒل ﻴﺼﺒﺢ ﺭﺠﺎﺀ ﻓﻰ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﺇﺫ ﻴﻘﻭل‬
‫ﺍﻷﺴﻘﻑ ﻴﻭﺤﻨﺎ ﺯﻴﺯﻴﻭﻻﺱ ﺇﻥ "ﻻ ﺸﺊ ﻴﻜﻭﻥ ﺴﺎﻜﻨﹰﺎ" ﻓﻰ ﺍﻝﻌﺒﺎﺩﺓ ﺍﻝﻜﻨﺴﻴﺔ‪" ،‬ﺒل‬
‫ﺍﻝﻜل ﻴﺘﺤﺭﻙ ﻨﺤﻭ ﺍﻷﻤﺎﻡ "‪.‬‬
‫ﺇﻥ ﺍﻝﺼﻠﻭﺍﺕ ﺍﻝﻠﻴﺘﻭﺭﺠﻴﺔ ﺘﻠﻔﺕ ﺍﻻﻨﺘﺒﺎﻩ ﺩﺍﺌﻤ‪‬ﺎ ﺇﻝﻰ ﺍﻝﺭﺠﺎﺀ ﻨﺤﻭ ﻤلﺀ‬
‫ﻤﻠﻜﻭﺕ ﺍﷲ ﻓﻰ ﺍﻝﺩﻫﺭ ﺍﻵﺘﻰ‪ .‬ﻭﻫﻜﺫﺍ ﺘﻜﻭﻥ ﺍﻝﻜﻨﻴﺴﺔ " ﺸﺭﻜﺔ ﺨﺭﻭﺝ" ﺴﺎﺌﺭﺓ‬
‫ﺩﺍﺌﻤ‪‬ﺎ ﻨﺤﻭ ﺍﻝﻤﻠﻜﻭﺕ‪ .‬ﻓﺎﻹﻓﺨﺎﺭﺴﺘﻴﺎ "ﻜﺫﻜﺭﻯ" ﻝﻴﺴﺕ ﻤﺠﺭﺩ ﺭﺠﻭﻉ ﺇﻝﻰ‬
‫ﺍﻝﻤﺎﻀﻰ ﺒﺎﻝﻤﻌﻨﻰ ﺍﻷﻓﻼﻁﻭﻨﻰ‪ .‬ﻝﻘﺩ ‪‬ﺒﻁﹸل ﺍﻝﻤﻭﺕ‪ ،‬ﻭﺍﻝﻤﺴﺘﻘﺒل ﺍﻜﺘﺴﺏ ﻜﻴﺎﻨﹰﺎ‬
‫ﺠﺩﻴﺩ‪‬ﺍ‪ ،‬ﻭﺤﻴﺎﺓ ﺍﻝﺩﻫﺭ ﺍﻵﺘﻰ ﺃﺼﺒﺤﺕ ﺸﺭﻜﺔ ﻓﻰ ﺍﻝﻨﻌﻤﺔ‪ " :‬ﻭﺃﻤﺎ ﺍﻹﻴﻤﺎﻥ ﻓﻬﻭ‬
‫ﺍﻝﺜﻘﺔ ﺒﻤﺎ ﻴ‪‬ﺭﺠﻰ ﻭﺍﻹﻴﻘﺎﻥ ﺒﺄﻤﻭﺭ ﻻ ﺘﹸﺭﻯ " )ﻋﺏ‪ .(١:١١‬ﻭﺍﺘﺠﺎﻩ ﺍﻝﻜﻨﻴﺴﺔ‬
‫ﻨﺎﺤﻴﺔ ﺍﻝﺸﺭﻕ ﺃﺜﻨﺎﺀ ﺍﻝﺼﻼﺓ ﻝﻴﺱ ﻓﻘﻁ ﺫﻜﺭﻯ ﻝﻠﻔﺭﺩﻭﺱ ﺍﻷﻭل ﻭﻝﻜﻨﻪ ﺍﻝﺘﻔﺎﺘﺔ‬
‫ﻨﺤﻭ ﺍﻻﺘﺠﺎﻩ ﺍﻝﺫﻯ ﻤﻨﻪ ﻨﻨﺘﻅﺭ ﻤﺠﻲﺀ ﺍﻝﺭﺏ ﺜﺎﻨﻴﺔ ﻓﻰ ﻤﺠﺩﻩ )ﻤﺕ‪.(٢٧:٢٤‬‬
‫)ﻴﺘﺒﻊ(‬

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‫أ=‪+‬ر <; و‪!#‬‬

‫أ=‪+‬ر <; ‪ :‬ا‪9‬آ‪ .‬ا‪B‬ر‪!A‬ذآ
 را(ت‬
‫ا‪: ;C‬‬
‫ﺍﻻﺜﻨﻴﻥ ‪ ٣‬ﺩﻴﺴﻤﺒﺭ ﺍﻝﺴﺎﻋﺔ‬ ‫‪ ١‬ـ ‪"8#‬ة ‪ E‬د‪ ٢٠٠١+9D‬م ‪:‬‬
‫‪٠٠‬ﻭ‪٧‬ﻡ ﺒﻤﺸﻴﺌﺔ ﺍﷲ ﻴﻠﻘﻰ‪ :‬دآ
!ر !ز‪!# D‬ر‪H
: HD‬‬
‫ﻤﺤﺎﻀﺭﺓ ﺤﻭل‪ :‬ا‪ ##
: J9‬ا‪0B‬د ا ‪D‬‬
‫‪ H!+‬ا‪
E!+‬‬
‫ﻭﺫﻝﻙ ﺒﻤﻘﺭ ﻤﺅﺴﺴﺔ ﺍﻝﻘﺩﻴﺱ ﺃﻨﻁﻭﻨﻴﻭﺱ ‪)٨‬ﺏ( ﺵ ﺇﺴﻤﺎﻋﻴل ﺍﻝﻔﻠﻜﻲ ـ ﻤﻴﺩﺍﻥ‬
‫ﺍﻝﻤﺤﻜﻤﺔ‪ ،‬ﺒﻤﺼﺭ ﺍﻝﺠﺩﻴﺩﺓ‪ ،‬ﺴﻠﻡ ﻴﻤﻴﻥ‪ ،‬ﺍﻝﺩﻭﺭ ﺍﻷﻭل ـ ﺕ‪.٢٤١٤٠٢٣ :‬‬

‫أ=‪+‬ر أر‪!A‬ذآ ‪:‬‬

‫‪ : !(!#‬ا;‪ !0 D -N! H‬إ
!ال ا‪L‬م ‪K -#‬ور‬
‫رو( ا‪ 89‬ا‪B‬ر‪!A‬ذآ‪:‬‬
‫ﻓﻰ ﺯﻴﺎﺭﺘﻪ ﻝﺩﻴﺭ ﺴﻭﻝﻭﻓﺘﻴﺴﻜﻰ ﺒﺸﻤﺎل ﺭﻭﺴﻴﺎ ﻗﺎل ﺍﻝﺭﺌﻴﺱ ﺒﻭﺘﻴﻥ‪ " :‬ﺒﺩﻭﻥ‬
‫ﺍﻝﻤﺴﻴﺤﻴﺔ‪ ،‬ﻭﺒﺩﻭﻥ ﺍﻹﻴﻤﺎﻥ ﺍﻷﺭﺜﻭﺫﻜﺴﻰ ﻭﺍﻝﺜﻘﺎﻓﺔ ﺍﻷﺭﺜﻭﺫﻜﺴﻴﺔ‪ ،‬ﻝﻤﺎ ﻜﺎﻨﺕ‬
‫ﺭﻭﺴﻴﺎ ﻗﺩ ﻭ‪‬ﺠﺩﺕ ﻜﺩﻭﻝﺔ ﺫﺍﺕ ﻜﻴﺎﻥ ﺼﻠﺏ"‪ .‬ﻭﻗﺩ ﺼﺤﺒﻪ ﻓﻰ ﻫﺫﻩ ﺍﻝﺯﻴﺎﺭﺓ‬
‫ﺍﻝﺒﻁﺭﻴﺭﻙ ﺃﻝﻜﺴﻰ ﺍﻝﺜﺎﻨﻰ ﺭﺌﻴﺱ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﺭﻭﺴﻴﺔ ﺍﻷﺭﺜﻭﺫﻜﺴﻴﺔ‪.‬‬
‫ﻭﺃﻀﺎﻑ ﺍﻝﺭﺌﻴﺱ ﺒﻭﺘﻴﻥ " ﺍﻝﻴﻭﻡ ﻭﻨﺤﻥ ﻨﻘﻭﻡ ﺒﺈﻋﺎﺩﺓ ﺍﻜﺘﺸﺎﻑ ﺃﻨﻔﺴﻨﺎ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻝﻭﻗﺕ ﻤﻨﺎﺴﺏ ﺘﻤﺎﻤ‪‬ﺎ‪ ،‬ﻜﻤﺎ ﺃﻨﻪ ﻤﻥ ﺍﻝﻤﻬﻡ ﻭﺍﻝﻨﺎﻓﻊ ﺠﺩ‪‬ﺍ ﺃﻥ ﻨﻌﻭﺩ ﺇﻝﻰ ﻫﺫﻩ ﺍﻝﻴﻨﺎﺒﻴﻊ‬
‫ﻓﻰ ﺒﺤﺜﻨﺎ ﻋﻥ ﺍﻷﺴﺱ ﺍﻷﺨﻼﻗﻴﺔ ﻝﺤﻴﺎﺘﻨﺎ "‪.‬‬

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‫ﻫﺫﺍ ﺍﻝﺩﻴﺭ ﺍﻝﺫﻯ ﺯﺍﺭﻩ ﺍﻝﺭﺌﻴﺱ ﺒﻭﺘﻴﻥ ﻜﺎﻥ ﻗﺩ ﺃُﻏﻠﻕ ﻋﻨﺩ ﻗﻴﺎﻡ ﺍﻝﺜﻭﺭﺓ‬
‫ﺍﻝﺸﻴﻭﻋﻴﺔ‪ ،‬ﻭﺃُﻨﺸﺄ ﻓﻴﻪ ﺃﻭل ﻤﻌﺴﻜﺭ ﻋﻤل ﺴﻭﻓﻴﺘﻰ‪ .‬ﻭﺃﻴﺎﻡ ﺤﻜﻡ ﺴﺘﺎﻝﻴﻥ ﻓﺈﻥ ﺁﻻﻓﹰﺎ‬
‫ﻤﻥ ﺍﻝﻨﺎﺱ ﺒﻴﻨﻬﻡ ﻜﻬﻨﺔ ﻭﺃﺴﺎﻗﻔﺔ ﻭﺭﻫﺒﺎﻥ ﻗﹸﺘﻠﻭﺍ ﺃﻭ ﻤﺎﺘﻭﺍ ﻓﻰ ﻫﺫﺍ ﺍﻝﻤﻌﺴﻜﺭ‪.‬‬
‫ﻭﺒﻌﺩ ﺍﻨﻬﻴﺎﺭ ﺍﻻﺘﺤﺎﺩ ﺍﻝﺴﻭﻓﻴﺘﻰ ﺃُﻋﻴﺩ ﻓﺘﺢ ﺍﻝﺩﻴﺭ ﺴﻨﺔ ‪.١٩٩١‬‬
‫ﻭﻴﻘﻭل ﺃﺤﺩ ﺍﻝﻤﻌﻠﻘﻴﻥ ﺍﻝﺭﻭﺱ " ﻝﻴﺱ ﻤﺼﺎﺩﻓﺔ ﺃﻥ ﻴﺫﻫﺏ ﺒﻭﺘﻴﻥ ﺇﻝﻰ ﺩﻴﺭ‬
‫ﺴﻭﻝﻭﻓﻴﺘﺴﻜﻰ ﻴﻭﻡ ﺘﺫﻜﺎﺭ ﺍﻻﻨﻘﻼﺏ )ﻋﺸﺭ ﺴﻨﻭﺍﺕ ﻋﻠﻰ ﺍﻝﺘﻤﺭﺩ ﻋﻠﻰ‬
‫ﺠﻭﺭﺒﺎﺘﺸﻭﻑ ﺍﻝﺫﻯ ﺃﺩﻯ ﺇﻝﻰ ﺍﻨﻬﻴﺎﺭ ﺍﻝﺤﻜﻡ ﺍﻝﺸﻴﻭﻋﻰ( ﻭﻝﻴﺱ ﻤﺼﺎﺩﻓﺔ ﺃﻥ‬
‫ﻴﺫﻫﺏ ﻤﻊ ﺍﻝﺒﻁﺭﻴﺭﻙ"‪.‬‬
‫ﻭﻓﻰ ﻜﻠﻤﺘﻪ ﺒﺎﻝﺩﻴﺭ ﺃﺸﺎﺭ ﺍﻝﺭﺌﻴﺱ ﺒﻭﺘﻴﻥ ﺃﻴﻀ‪‬ﺎ ﺇﻝﻰ ﺍﻝﺘﻌﻠﻴﻡ ﺍﻝﻤﺴﺘﻘﻰ ﻤﻥ‬
‫ﺍﻝﻘﺎﺩﺓ ﺍﻝﺭﻭﺤﻴﻴﻥ ﺍﻝﺭﻭﺱ ﺍﻝﻘﺩﺍﻤﻰ ﺒﻘﻭﻝﻪ‪ " :‬ﺇﻥ ﻜﺎﻥ ﺍﷲ ﻗﺩ ﺨﻠﺹ ﺍﻝﺸﻌﻭﺏ ﻓﻬﺫﺍ‬
‫ﻴﻌﻨﻰ ﺃﻥ ﺍﻝﺠﻤﻴﻊ ﻤﺘﺴﺎﻭﻭﻥ ﺃﻤﺎﻡ ﺍﷲ " )ﻤﻘﺘﺒﺴ‪‬ﺎ ﻫﺫﺍ ﺍﻝﻘﻭل ﺍﻝﺸﻬﻴﺭ ﻝﻠﻤﻁﺭﺍﻥ‬
‫ﻫﻴﻼﺭﻴﻭﻥ ﺃﺴﻘﻑ ﻜﻴﻴﻑ ﻓﻰ ﺍﻝﻘﺭﻥ ‪ .(١١‬ﻭﺃﻀﺎﻑ ﺍﻝﺭﺌﻴﺱ ﺒﻭﺘﻴﻥ‪ " :‬ﻫﺫﻩ‬
‫ﺍﻝﺤﻘﻴﻘﺔ ﺍﻝﺒﺴﻴﻁﺔ ﺼﺎﺭﺕ ﺍﻷﺴﺎﺱ ﻝﻠﺩﻭﻝﺔ ﺍﻝﺭﻭﺴﻴﺔ ﻤﻤﺎ ﺠﻌﻠﻪ ﻤﻤﻜﻨﹰﺎ ﺒﻨﺎﺀ ﺩﻭﻝﺔ‬
‫ﻤﺭﻜﺯﻴﺔ ﻤﺘﻌﺩﺩﺓ ﺍﻷﻋﺭﺍﻕ"‪" ،‬ﻭﺒﻨﺎﺀ ﺤﻀﺎﺭﺓ ﺃﻭﺭﻭﺒﻴﺔ ﺃﺴﻴﻭﻴﺔ"‪" .‬ﺇﻥ ﻤﻌﻠﻤﻴﻨﺎ‬
‫ﺍﻝﺭﻭﺤﻴﻴﻥ ﻋﻠﻤﻭﻨﺎ ﺃﻥ ﻨﺤﺘﺭﻡ ﺍﻝﺸﻌﻭﺏ ﺍﻷﺨﺭﻯ ﺠﻨﺒ‪‬ﺎ ﺇﻝﻰ ﺠﻨﺏ ﻤﻊ ﺘﻤﺠﻴﺩ‬
‫ﺍﻷﻤﺔ ﺍﻝﺭﻭﺴﻴﺔ ﻭﻏﺭﺱ ﺍﻝﻜﺭﺍﻤﺔ ﺍﻝﻭﻁﻨﻴﺔ‪ .‬ﻭﺇﻥ ﺍﻝﺘﻌﻠﻴﻡ ﺍﻷﺭﺜﻭﺫﻜﺴﻰ ﺍﻝﻘﺩﻴﻡ‬
‫ل ﻤﻥ ﺍﻝﺘﻌﺼﺏ ﺍﻝﻘﻭﻤﻰ ﺃﻭ ﺃﻴﺔ ﻨﻅﺭﻴﺔ ﻋﻥ ﺸﻌﺏ ﻤﺘﻤﻴﺯ ﻋﻥ ﻏﻴﺭﻩ ﻤﺨﺘﺎﺭ‬
‫ﺨﺎ ٍ‬
‫ﻤﻥ ﺍﷲ"‪ .‬ﻭﺃﻜﺩ " ﺃﻥ ﻫﺫﻩ ﺒﺎﻝﻀﺒﻁ ﻫﻰ ﺍﻝﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﺍﻝﺘﻰ ﻴﺠﺏ ﺃﻥ ﺘﺸﻜل‬
‫ﺍﻝﻌﻤﻭﺩ ﺍﻝﻔﻘﺭﻯ ﻝﺴﻴﺎﺴﺘﻨﺎ ﺍﻝﺩﺍﺨﻠﻴﺔ ﻭﺍﻝﺨﺎﺭﺠﻴﺔ "‪.‬‬

‫‪٢٩‬‬
 ‫ا
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‫ﺘﻤﻬﻴﺩ‪:‬‬
‫ﺍﻝﻘﺩﻴﺱ ﺃﻤﺒﺭﻭﺴﻴﻭﺱ ﻭﻫﻭ ﻴﺒﺭﻫﻥ ﻋﻠﻰ ﺃﻥ ﺍﻝﻤﺴﻴﺢ ﻻ ﻴﺨﺘﻠﻑ ﻋﻥ‬
‫ﺍﻵﺏ‪ ،‬ﻴﺫﻜﺭ ﺃﺴﻤﺎﺀ ﺍﻝﻘﺎﺩﺓ ﺍﻵﺭﻴﻭﺴﻴﻴﻥ ﺍﻷﻜﺜﺭ ﺸﻬﺭﺓ‪ ،‬ﻭﻴﺸﺭﺡ‬
‫ﻜﻴﻑ ﺃﻥ ﺸﻬﺎﺩﺘﻬﻡ ﻻ ﺘﺘﻔﻕ ﻜﺜﻴﺭ‪‬ﺍ‪ ،‬ﻭﻴﺒﻴﻥ ﺃﻥ ﺍﻝﺩﻝﻴل ﺍﻝﺫﻯ ﺘﻘﺩﻤﻪ‬
‫ﺍﻝﻜﺘﺏ ﺍﻝﻤﻘﺩﺴﺔ ﻀﺩﻫﻡ‪.‬‬

‫‪ ٤٣‬ـ ﻴﻘﻭل ﺍﻵﺭﻴﻭﺴﻴﻭﻥ ﺇﻥ ﺍﻝﻤﺴﻴﺢ ﻝﻴﺱ ﻤﺜل ﺍﻵﺏ‪ ،‬ﺃﻤﺎ ﻨﺤﻥ ﻓﻨﻨﻜﺭ ﻫﺫﺍ‬
‫ﺍﻝﻘﻭل‪ ،‬ﺒل ﺒﺎﻝﺤﺭﻯ ﺤﻘﹰﺎ‪ ،‬ﻨﺤﻥ ﻨﺠﺯﻉ ﻫﻠﻌ‪‬ﺎ ﻋﻨﺩ ﺴﻤﺎﻉ ﻫﺫﻩ ﺍﻝﻌﺒﺎﺭﺓ‪ .‬ﻭﻤﻊ ﺫﻝﻙ‬
‫ﻓﺄﻨﺎ ﺃﺭﻴﺩ ﻤﻥ ﺠﻼﻝﺘﻙ ﺃﻥ ﺘﺜﻕ ﻓﻰ ﻤﻨﺎﻅﺭﺍﺘﻨﺎ ﻭﻤﺤﺎﻭﺭﺍﺘﻨﺎ‪ .‬ﺩﻋﻨﺎ ﻨﺴﺄل ﺍﻝﻜﺘﺏ‬
‫ﺍﻝﻤﻘﺩﺴﺔ‪ ،‬ﺍﻝﺭﺴل‪ ،‬ﺍﻷﻨﺒﻴﺎﺀ‪ ،‬ﺍﻝﻤﺴﻴﺢ‪ ،‬ﺒل ﺩﻋﻨﺎ ﻓﻰ ﻜﻠﻤﺔ )ﻭﺍﺤﺩﺓ( ﻨﺴﺄل ﻋﻥ‬
‫ﺍﻵﺏ ﺍﻝﺫﻯ ﻴﻘﻭل ﻫﺅﻻﺀ ﺍﻝﻘﻭﻡ ﺇﻨﻬﻡ ﻴ‪‬ﺭﻓﱢﻌﻭﻥ ﻤﻥ ﻗﺩﺭﻩ ﻋﻨﺩﻤﺎ ﻴﺩ‪‬ﻋﻭﻥ ﺃﻥ ﺍﻻﺒﻥ‬
‫ﺃﺩﻨﻰ ﻤﻨﻪ‪ .‬ﻋﻠﻤ‪‬ﺎ ﺒﺄﻥ ﺇﻫﺎﻨﺔ ﺍﻻﺒﻥ ﻝﻥ ﺘﺅﻭل ﺇﻝﻰ ﻜﺭﺍﻤﺔ ﻝﻶﺏ ﺍﻝﺼﺎﻝﺢ‪ .‬ﻭﻻ‬
‫ﻴﻤﻜﻥ ﺃﻥ ﻴ‪‬ﺴ ‪‬ﺭ ﺍﻵﺏ ﺍﻝﺼﺎﻝﺢ ﺇﺫﺍ ﻗﻴل ﺇﻥ ﺍﻻﺒﻥ ﺃﻗل ﻤﻥ ﺍﻵﺏ‪ ،‬ﻭﻝﻴﺱ ﻤﺴﺎﻭﻴ‪‬ﺎ‬
‫ﻝﻪ ‪.‬‬

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‫‪ ٤٤‬ـ ﺇﻨﻨﻰ ﺃﺘﻭﺴل ﺇﻝﻰ ﺠﻼﻝﺘﻙ ﺃﻥ ﺘﺤﺘﻤﻠﻨﻰ ﺇﻥ ﻜﻨﺕ ـ ﻝﻔﺘﺭﺓ ﻭﺠﻴﺯﺓ ـ‬

‫ﻉ ﺨﺎﺹ‪ .‬ﻭﻝﻜﻥ ﻤﻥ ﻤﻨﻬﻡ ﺍﺨﺘﺎﺭﻩ ﻻﻗﺘﺒﺱ‬
‫ﺃﻭﺠﻪ ﻜﻼﻤﻰ ﻝﻬﺅﻻﺀ ﺍﻝﻨﺎﺱ ﺒﻨﻭ ﹴ‬
‫ﻤﻨﻪ؟ ﺃﻭﻨﻭﻤﻴﻭﺱ‪ ،Eunomius ١‬ﺃﻡ ﺁﺭﻴﻭﺱ ﻭﺇﺘﻴﻭﺱ ‪ ٢Aetïus‬ﻤﻌﻠﻤﻴﻪ‪ ،‬ﻷﻥ‬
‫ﺃﺴﻤﺎﺀﻫﻡ ﻜﺜﻴﺭﺓ‪ ،‬ﻭﻝﻜﻨﻬﻡ ﻤﺸﺘﺭﻜﻭﻥ ﻓﻰ ﻜﻔﺭ ﻭﺍﺤﺩ‪ ،‬ﺜﺎﺒﺕ ﻓﻰ ﺍﻝﺸﺭ‪ ،‬ﻭﻝﻜﻥ ﻓﻰ‬
‫ﺍﻝﻤﻨﺎﻗﺸﺎﺕ‪ ،‬ﻓﺎﻨﻬﻡ ﻴﻨﻘﺴﻤﻭﻥ ﻋﻠﻰ ﺃﻨﻔﺴﻬﻡ ﺒﻐﻴﺭ ﺍﺨﺘﻼﻑ ﻓﻴﻤﺎ ﻴﺨﺹ ﺍﻝﻤﺨﺎﺩﻋﺔ‬
‫ﻭﺍﻝﻤﻜﺭ؛ ﻭﻝﻜﻥ ﻓﻰ ﻤﺠﻤﻭﻋﻬﻡ ﻴﺸﺘﺭﻜﻭﻥ ﻓﻰ ﺍﻹﻗﺩﺍﻡ ﻋﻠﻰ ﺒﺙ ﺍﻝﺨﻼﻓﺎﺕ‪ ،‬ﻭﻝﻜﻥ‬
‫ﻝﻤﺎﺫﺍ ﻻ ﻴﺘﻔﻘﻭﻥ ﻤﻌ‪‬ﺎ ﻓﻴﻤﺎ ﺒﻴﻨﻬﻡ ﻓﻬﺫﺍ ﻤﺎ ﻻ ﺃﻓﻬﻤﻪ؟!‬

‫‪ ٤٥‬ـ ﺍﻵﺭﻴﻭﺴﻴﻭﻥ ﻴﻨﺒﺫﻭﻥ ﺸﺨﺹ ﺃﻭﻨﻭﻤﻴﻭﺱ‪ ،‬ﻭﻝﻜﻨﻬﻡ ﻴﺘﻤﺴﻜﻭﻥ ﺒﻜﻔﺭﻩ‬

‫ﻭﻴﺴﻴﺭﻭﻥ ﻓﻰ ﻁﺭﻗﻪ ﺍﻝﺸﺭﻴﺭﺓ‪ .‬ﻫﻡ ﻴﻘﻭﻝﻭﻥ ﺇﻨﻪ ﺒﺤﻤﺎﺱ ﻜﺒﻴﺭ ﻨﺸﺭ ﻜﺘﺎﺒﺎﺕ‬
‫ﺁﺭﻴﻭﺱ‪ .‬ﺤﻘﹰﺎ ﻴﺎ ﻝﻬﺎ ﻭﻓﺭﺓ ﻤﺴﺭﻓﺔ ﻓﻰ ﺍﻝﻀﻼل! ﺇﻨﻬﻡ ﻴﻤﺩﺤﻭﻥ ﻤﻥ ﺃﻋﻁﻰ‬
‫ﺍﻷﻤﺭ ﻭﻴﺭﻓﻀﻭﻥ ﻤﻥ ﻴﻨﻔﺫﻩ! ﻭﻝﺫﻝﻙ ﻓﻘﺩ ﺍﻨﻘﺴﻤﻭﺍ ﺇﻝﻰ ﺸﻴﻊ ﻤﺘﻌﺩﺩﺓ‪ .‬ﻓﺎﻝﺒﻌﺽ‬

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‫ﻜﺎﻥ ﺃﻭﻨﻭﻤﻴﻭﺱ ﻓﻰ ﻭﻗﺕ ﻤﺎ ﺃﺴﻘﻔﹰﺎ ﻋﻠﻰ ﺴﻴﺯﻴﻜﻭﺱ ‪ ،Cyzicus‬ﻭﺍﺸﺘﻬﺭ ﻋﺎﻡ ‪٣٥٥‬ﻡ‪ ،‬ﻭﻋﻠﹼﻡ ـ ﻤﺜل‬
‫ﺁﺭﻴﻭﺱ ﺃﻥ ﺍﻻﺒﻥ ﻤﺨﻠﻭﻕ‪ ،‬ﻤﻊ ﺃﻨﻪ ﺃﻭل ﻭﺃﻜﻤل ﻤﺨﻠﻭﻗﺎﺕ ﺍﷲ‪ ،‬ﻭﻋﻤﻠﻪ ﻫﻭ ﺃﻥ ﻴﺭﺸﺩ ﺍﻝﺨﻼﺌﻕ ﺍﻷﺨﺭﻯ‬
‫ﺇﻝﻰ ﻤﻌﺭﻓﺔ ﻤﺼﺩﺭ ﻭﺠﻭﺩﻫﻡ‪ .‬ﻓﺎﻝﺩﻴﻥ ﺇﺫﻥ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭﻩ ﻴﺘﻜﻭﻥ ﻤﻥ ﻓﻬﻡ ﻋﻘﻠﻰ ﻜﺎﻤل ﻝﻤﺒﺩﺃ ﻓﺎﺌﻕ‬
‫ﻝﻠﻁﺒﻴﻌﺔ ﻭﻝﻴﺱ ﺃﻜﺜﺭ ﻤﻥ ﻫﺫﺍ‪ ،‬ﻭﺍﻋﺘﺒﺭ ﺃﻥ ﻤﻴﻼﺩ ﺍﻻﺒﻥ ﺤﺩﺙ ﻓﻰ ﺍﻝﺯﻤﻥ ﻭﻝﻴﺱ ﻗﺒل ﺍﻝﺯﻤﻥ‪ .‬ﺃﻤ‪‬ﺎ ﺍﻝﻨﻘﻁﺔ‬
‫ﺍﻝﺘﻰ ﺫﻫﺏ ﺒﻬﺎ ﺃﻭﻨﻭﻤﻴﻭﺱ ﺃﺒﻌﺩ ﻤﻥ ﺁﺭﻴﻭﺱ ﻓﻜﺎﻨﺕ ﻫﻰ ﺇﺜﺒﺎﺕ ﺇﻤﻜﺎﻨﻴﺔ ﺇﺩﺭﺍﻙ ﺍﻝﻌﻘل ﺍﻝﺒﺸﺭﻯ ﻝﻠﺠﻭﻫﺭ‬
‫ﺍﻹﻝﻬﻰ‪ ،‬ﻭﻗﺎل ﺇﻥ ﺃﻭﻝﺌﻙ ﺍﻝﺫﻴﻥ ﻴﺼﺭﺤﻭﻥ ﺒﺄﻥ ﺍﷲ ﻓﻰ ﺠﻭﻫﺭﻩ ﻻ ﻴ‪‬ﺩﺭﻙ ﺒﺎﻝﻌﻘل‪ ،‬ﻭﺍﻝﺫﻴﻥ ﻴﻌﻠﻤﻭﻥ ﺃﻨﻪ ﺇﻨﻤﺎ‬
‫ﻴ‪‬ﻌﺭﻑ ﺠﺯﺌﻴ‪‬ﺎ ﻭﺒﻌﻼﻤﺎﺕ ﻭﺩﻻﺌل‪ ،‬ﺇﻨﻤﺎ ﻫﻡ ﻴﻌﻠﻤﻭﻥ )ﺍﻝﻨﺎﺱ( ﺇﻝﻬ‪‬ﺎ ﻏﻴﺭ ﻤﻌﺭﻭﻑ‪ ،‬ﻭﻴﻨﻜﺭﻭﻥ ﻜل ﻤﻌﺭﻓﺔ‬
‫ﻤﻤﻜﻨﺔ ﷲ‪ ،‬ﻭﻝﺫﻝﻙ ﺤﻴﺙ ﺇﻨﻪ ﺒﺩﻭﻥ ﻤﻌﺭﻓﺔ ﺍﷲ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﻭﺠﺩ ﻤﺴﻴﺤﻴﺔ‪ ،‬ﻓﻬﺅﻻﺀ ﻻ ﻴﺴﺘﺨﺩﻤﻭﻥ ﺃﻴﻀ‪‬ﺎ‬
‫ﺍﺴﻡ ﻤﺴﻴﺤﻴﻴﻥ‪.‬‬
‫‪٢‬‬
‫ﻜﺎﻥ ﺇﺘﻴﻭﺱ ﻫﻭ ﻤﻌﻠﻡ ﺃﻭﻨﻭﻤﻴﻭﺱ ﻭﺍﺼﺒﺢ ﺃﺴﻘﻔﹰﺎ ﻋﻠﻰ ﺇﻨﻁﺎﻜﻴﺔ‪ ،‬ﺍﻝﻜﺭﺴﻰ ﺍﻝﺫﻯ ﻀ‪‬ﻤﻥ ﻝﻪ ﺒﻭﺍﺴﻁﺔ‬
‫ﺍﻵﺭﻴﻭﺴﻲ ﺃﻭﺩﻭﻜﺴﻴﻭﺱ ‪ Eudoxius‬ﻭﺍﻝﺫﻯ ﺘﻤﻜﻥ ﻤﻥ ﺍﻝﺤﺼﻭل ﻋﻠﻰ )ﻜﺭﺴﻰ( ﺴﻴﺯﻴﻜﻭﺱ‬
‫ﻼ ﻤﻥ ﺇﺘﻴﻭﺱ ﻭﺃﻭﻨﻭﻤﻴﻭﺱ ﻗﺩ ﻋ‪‬ﺯﻻ ﺤﻭﺍﻝﻰ ﻋﺎﻡ ‪٣٦٠‬ﻡ‪.‬‬
‫ﻷﻭﻨﻭﻤﻴﻭﺱ‪ .‬ﻭﻋﻠﻰ ﺃﻯ ﺤﺎل ﻓﺈﻥ ﻜ ﹰ‬

‫‪٣٢‬‬
‫ا
ب اي   ‪٢٠٠١‬م‬

‫ﻴﺘﺒﻊ ﺃﻭﻨﻭﻤﻴﻭﺱ ﺃﻭ ﺇﺘﻴﻭﺱ‪ ،‬ﻭﺍﻝﺒﻌﺽ ﻴﺘﺒﻊ ﺒﻼﺩﻴﻭﺱ ﺃﻭ ﺩﻴﻤﻭﻓﻴﻠﻭﺱ‬

‫‪ Demophilus‬ﻭﺃﻜﺴﻴﻨﺘﻴﻭﺱ ‪ Auxentius‬ﺃﻭ ﺍﻝﻭﺍﺭﺜﻴﻥ ﻝﻬﺫﺍ ﺍﻝﻨﻤﻁ ﻤﻥ‬
‫ﺍﻝﻜﻔﺭ‪ ،١‬ﻭﺁﺨﺭﻭﻥ ﺃﻴﻀ‪‬ﺎ ﻴﺘﺒﻌﻭﻥ ﻤﻌﻠﻤﻴﻥ ﻤﺨﺘﻠﻔﻴﻥ‪ ،‬ﻓﻬل ﺍﻨﻘﺴﻡ ﺍﻝﻤﺴﻴﺢ‪٢‬؟‬
‫ﺤﺎﺸﺎ‪ ،‬ﻭﻝﻜﻥ ﺃﻭﻝﺌﻙ ﺍﻝﺫﻴﻥ ﻴﻔﺼﻠﻭﻥ ﺍﻝﻤﺴﻴﺢ ﻋﻥ ﺍﻵﺏ ﻓﺈﻨﻬﻡ ﻴﻘﻁﻌﻭﻥ ﺃﻨﻔﺴﻬﻡ‬
‫ﺒﺄﻴﺩﻴﻬﻡ ﺇﻝﻰ ﺃﺠﺯﺍﺀ ﻤﺘﺒﺎﻋﺩﺓ ‪.‬‬

‫‪ ٤٦‬ـ ﻝﺫﻝﻙ ﺇﺫ ﺃﺭﻯ ﺃﻥ ﺍﻝﺭﺠﺎل ﺍﻝﺫﻴﻥ ﻻ ﻴﺘﻭﺍﻓﻘﻭﻥ ﺒﻴﻥ ﺃﻨﻔﺴﻬﻡ ﻭﻜﻠﻬﻡ‬

‫ﻴﺘﻤﺎﺜﻠﻭﻥ ﻓﻰ ﺍﻝﺘﺂﻤﺭ ﻋﻠﻰ ﻜﻨﻴﺴﺔ ﺍﷲ‪ ،‬ﻓﺴﻭﻑ ﺃﻁﻠﻕ ﻋﻠﻰ ﺃﻭﻝﺌﻙ ﺍﻝﺫﻴﻥ ﺃﺭﺩ‬
‫ﻋﻠﻴﻬﻡ‪ ،‬ﺍﻝﻠﻘﺏ ﺍﻝﻤﺸﺘﺭﻙ‪" ،‬ﺍﻝﻬﺭﺍﻁﻘﺔ"‪ .‬ﺇﻥ ﺍﻝﻬﺭﻁﻘﺔ ﻫﻰ ﻤﺜل ﻨﻭﻉ ﻤﻥ ﺍﻝﻁﺤﺎﻝﺏ‬
‫ﺍﻝﻤﺫﻜﻭﺭﺓ ﻓﻰ ﺍﻷﺴﺎﻁﻴﺭ‪ ،‬ﻭﺍﻝﺘﻰ ﻋﻨﺩﻤﺎ ﺘﺨﺭﺝ‪ ،‬ﻓﺈﻨﻬﺎ ﺘﻐﻁﻰ ﻨﻔﺴﻬﺎ ﺒﻁﺒﻘﺔ‬
‫ﺴﻤﻴﻜﺔ ﻤﻥ ﺍﻝﺸﻤﻊ‪ ،‬ﻜﻤﺎ ﺃﻨﻪ ﻴﺤﺩﺙ ﻓﻰ ﺃﻜﺜﺭ ﺍﻷﺤﻴﺎﻥ ﺇﻨﻪ ﻋﻨﺩﻤﺎ ﻴﻘﺼﺭ ﻁﻭﻝﻬﺎ‬
‫ﺒﺴﺒﺏ ﻤﺎ ﻴﻨﺎﻝﻬﺎ ﻤﻥ ﻗﻁﻊ ﺃﺠﺯﺍﺀ ﻤﻨﻬﺎ ﻓﺈﻨﻬﺎ ﺘﻨﻤﻭ ﻤﻥ ﺠﺩﻴﺩ‪ .‬ﻫﺫﺍ ﺍﻝﻨﻭﻉ ﻤﻥ‬
‫ﻻ ﺒﻠﻬﻴﺏ ﺍﻝﻨﺎﺭ‪ ،٣‬ﺃﻭ ﻤﺜل ﻨﻭﻉ ﻤﻥ ﺍﻝـ"ﺴﻜﻴﻠﻼ"‬
‫ﺍﻝﻁﺤﺎﻝﺏ ﻻ ﻴﻤﻜﻥ ﻤﻼﺸﺎﺘﻪ ﺇ ﹼ‬
‫‪ Scylla‬ﺍﻝﻬﺎﺌﻠﺔ ﻭﺍﻝﻤﺭﻴﻌﺔ ـ ﻴﻨﻘﺴﻤﻭﻥ ﺇﻝﻰ ﺃﺸﻜﺎل ﻜﺜﻴﺭﺓ ﻤﻥ ﺍﻝﻜﻔﺭ ـ ﻓﺈﻨﻬﺎ‬
‫ﺘﺘﺨﻔﻰ ﻜﻤﺎ ﺒﻘﻨﺎﻉ ﻝﺘﺨﻔﻰ ﻏﺩﺭﻫﺎ‪ ،‬ﻫﻜﺫﺍ ﻫﻡ ﻴﺘﻅﺎﻫﺭﻭﻥ ﺒﺄﻨﻬﻡ ﺸﻴﻌﺔ ﻤﺴﻴﺤﻴﺔ‪.‬‬

‫‪١‬‬
‫ﻜﺎﻥ ﺩﻴﻤﻭﻓﻴﻠﻭﺱ ﺃﺴﻘﻔﹰﺎ ﻋﻠﻰ ﺍﻝﻘﺴﻁﻨﻁﻴﻨﻴﺔ ﺃﻴﺎﻡ ﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﻓﺎﻝﻨﺱ )‪٣٧٨‬ﻡ(‪ ،‬ﻭﻝﻜﻥ ﻋﻨﺩ ﺘﺒﻭﺅ‬
‫ﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﺜﻴﺅﺩﻭﺴﻴﻭﺱ ﺍﻝﻜﺒﻴﺭ‪ ،‬ﻓﺈﻨﻪ ﺍﻀﻁﺭ ﺇﻝﻰ ﺘﺭﻙ ﻜﺭﺴﻴﻪ‪ ،‬ﺍﻝﺫﻯ ﺃُﻋﻁﻰ ﺇﻝﻰ ﻏﺭﻴﻐﻭﺭﻴﻭﺱ‬
‫ﺍﻝﻨﺯﻴﻨﺯﻯ‪.‬‬
‫‪٢‬‬
‫‪١‬ﻜﻭ‪.١٣:١‬‬
‫‪٣‬‬
‫ﻴﺭﻯ ﻫﻴﺭﺍﻜﻠﺱ ‪ Hercules‬ﺃﻨﻪ ﻤﻥ ﺍﻝﻤﺴﺘﺤﻴل ﻗﺘل ﺍﻝﻁﺤﻠﺏ ﺍﻝﻬﺩﺭﺍ )ﻨﻭﻉ ﻤﻥ ﺃﻨﻭﺍﻉ ﺜﻌﺎﺒﻴﻥ ﺍﻝﺒﺤﺭ‬
‫ﺍﻝﻐﺭﻴﺒﺔ ﻭﺍﻝﻀﺨﻤﺔ( ﺍﻝﻤﻭﺠﻭﺩ ﻓﻰ ﺍﻝﻤﺴﺘﻨﻘﻌﻠﺕ ﺍﻝﻠﻴﺭﻨﻴﺔ ‪ Lernean marshes‬ﺒﻤﺠﺭﺩ ﻀﺭﺒﻬﺎ ﻓﻘﻁ ﻋﻠﻰ‬
‫ﺍﻝﺭﺃﺱ‪ ،‬ﻤﻥ ﺤﻴﺙ ﺇﻨﻪ ﺤﺘﻰ ﺇﺫﺍ ﻗﹸﻁﻊ ﺠﺯﺀ ﻤﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﺜﻨﻴﻥ ﻴﻨﻤﻴﺎﻥ ﻤﻜﺎﻨﻪ ﻝﻠﺘﻭ‪ ،‬ﻝﺫﻝﻙ ﻴﺼﺒﺢ ﻤﻥ ﺍﻝﻼﺯﻡ‬
‫ﺘﺠﻔﻴﻑ ﺍﻝﺠﺭﺡ ﺒﺎﻝﻨﺎﺭ‪ ،‬ﻜﻤﺎ ﺃﻨﻪ ﻴﻭﺠﺩ ﻭﺍﺤﺩ ﻤﻥ ﺭﺅﻭﺴﻬﺎ ﺩﻭﻥ ﺃﻥ ﻴﻤﻭﺕ‪ ،‬ﻭﻴﻘﻭل ﻫﻴﺭﺍﻜﻠﺱ ﺇﻨﻪ ﻴﻤﻜﻥ‬
‫ﺍﻝﺘﺨﻠﺹ ﻤﻨﻪ ﻓﻘﻁ ﺒﺴﺤﻘﻪ ﺘﺤﺕ ﺼﺨﺭﺓ ﻜﺒﻴﺭﺓ‪.‬‬

‫‪٣٣‬‬
 ‫ا
ب اي   ‪٢٠٠١‬م‬

‫ﺇﻥ ﻫﺅﻻﺀ ﺍﻝﻘﻭﻡ ﺍﻝﺒﺎﺌﺴﻴﻥ ﻭﺍﻝﺘﻌﺴﺎﺀ ﺍﻝﺫﻴﻥ ﻴﻨﺩﻓﻌﻭﻥ ﺫﻫﺎﺒﺎ ﻭﺇﻴﺎﺒ‪‬ﺎ ـ ﻴﺸﺒﻬﻭﻥ‬
‫ﺫﺍﻙ ﺍﻝﻭﺤﺵ ﺍﻝﺫﻯ ﻴﻨﺩﻓﻊ ﻭﺴﻁ ﺃﻤﻭﺍﺝ ﻋﻨﻔﻪ ﺍﻝﺸﺭﻴﺭ ـ ﻫﻜﺫﺍ ﻫﻡ ﺃﻴﻀ‪‬ﺎ‬
‫ﻴﻨﺩﻓﻌﻭﻥ ﻭﺴﻁ ﺤﻁﺎﻡ ﻤﺫﻫﺒﻬﻡ‪ ،‬ﻴﺘﻤﺭﻏﻭﻥ ﺒﺘﻭﺭﻁﻬﻡ ﺍﻝﺸﺩﻴﺩ ﻓﻰ ﺘﻌﺎﻝﻴﻤﻬﻡ‬
‫ﺍﻝﻜﻔﺭﻴﺔ ﻤﺘﻤﻨﻁﻘﻴﻥ ﺒﺤﻴﻭﺍﻨﺎﺕ ﻤﺘﻭﺤﺸﺔ‪.‬‬

‫‪ ٤٧‬ـ ﺇﻥ ﻜﻬﻑ ﻫﺫﺍ ﺍﻝﻭﺤﺵ ﺍﻝﻔﻅ‪ ،‬ﻴﺎ ﺠﻼﻝﺔ ﺍﻹﻤﺒﺭﺍﻁﻭﺭ ﻤﺤﻔﻭﻅ ﻜﻤﺎ‬
‫ﻴﻘﻭل ﺍﻝﻤﻼﺤﻭﻥ ﻓﻰ ﻤﺭﺍﺒﺽ ﻤﺨﺘﻔﻴﺔ‪ ،‬ﻭﻝﺫﻝﻙ ﻓﺈﻥ ﺠﻤﻴﻊ ﺍﻝﺠﻴﺭﺍﻥ ﻓﻰ ﺍﻝﻤﻨﺎﻁﻕ‬
‫ﺍﻝﻤﺠﺎﻭﺭﺓ‪ ،‬ﻴﺘﻌﺭﻓﻭﻥ ﻋﻠﻴﻪ ﺒﻭﺍﺴﻁﺔ ﻨﺒﺎﺡ ﺍﻝﻜﻼﺏ‪ ،‬ﻝﺫﺍ ﻓﻴﺠﺏ ﻋﻠﻴﻨﺎ ﻨﺤﻥ ﺃﻴﻀ‪‬ﺎ‬
‫ﺃﻥ ﻨﺭﻫﻑ ﺁﺫﺍﻨﻨﺎ ﺠﻴﺩ‪‬ﺍ ﺇﻝﻰ ﻨﺒﺎﺡ ﻜﻔﺭﻫﻡ‪ ،‬ﻷﻨﻪ ﻤﻜﺘﻭﺏ‪ " :‬ﺃﻨﻅﺭ‪ ،‬ﺴﻴﺞ ﺃﺫﻨﻴﻙ‬
‫ﺒﺎﻝﺸﻭﻙ "‪ ١‬ﻭﺃﻴﻀ‪‬ﺎ‪ " :‬ﺍﺤﺫﺭﻭﺍ ﺍﻝﻜﻼﺏ‪ ،‬ﺍﺤﺫﺭﻭﺍ ﻓﻌﻠﺔ ﺍﻝﺸﺭ "‪ ،٢‬ﺒل ﻭﺃﻴﻀ‪‬ﺎ‪:‬‬
‫" ﺍﻝﺭﺠل ﺍﻝﻤﺒﺘﺩﻉ ﺒﻌﺩ ﺍﻹﻨﺫﺍﺭ ﻤﺭﺓ ﻭﻤﺭﺘﻴﻥ ﺃﻋﺭﺽ ﻋﻨﻪ‪ ،‬ﻋﺎﻝﻤ‪‬ﺎ ﺃﻥ ﻤﺜل ﻫﺫﺍ‬
‫ﻗﺩ ﺍﻨﺤﺭﻑ ﻭﻫﻭ ﻴﺨﻁﺊ ﻤﺤﻜﻭﻤ‪‬ﺎ ﻋﻠﻴﻪ ﻤﻥ ﻨﻔﺴﻪ "‪ .٣‬ﺇﺫﻥ ﻓﻤﺜل ﺒﺤﺎﺭﺓ ﺤﻜﻤﺎﺀ‪،‬‬
‫ﺩﻋﻨﺎ ﻨﻘﻠﻊ ﺭﺍﻓﻌﻴﻥ ﺸﺭﺍﻉ ﺇﻴﻤﺎﻨﻨﺎ ﻓﻰ ﺍﻝﻁﺭﻴﻕ ﺍﻝﺫﻯ ﻨﻌﺒﺭﻩ ﺒﺄﻤﺎﻥ ﺸﺩﻴﺩ‪ ،‬ﻭﺃﻴﻀ‪‬ﺎ‬
‫ﻨﺘﺒﻊ ﺸﻭﺍﻁﺊ ﺍﻝﻜﺘﺏ ﺍﻝﻤﻘﺩﺴﺔ‪.‬‬

‫ا‪ ST5‬ا‪U‬‬
‫ﺘﻤﻬﻴﺩ‪:‬‬
‫ﺇﻥ ﻤﻤﺎﺜﻠﺔ ‪ Likeness‬ﺍﻝﻤﺴﻴﺢ ﻝﻶﺏ ﺘﹸﺅﻜﺩ ﺒﺎﻻﺴﺘﻨﺎﺩ ﺇﻝﻰ ﺍﻝﻘﺩﻴﺱ‬
‫ﺒﻭﻝﺱ‪ ،‬ﻭﺍﻷﻨﺒﻴﺎﺀ‪ ،‬ﻭﺍﻷﻨﺎﺠﻴل‪ ،‬ﻭﺨﺎﺼﺔ ﺒﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺨﻠﻘﺔ‬
‫ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺼﻭﺭﺓ ﺍﷲ‪.‬‬

‫‪١‬‬
‫ﻴﺸﻭﻉ ﺒﻥ ﺴﻴﺭﺍﺥ‪.٢٨:٢٨‬‬
‫‪٢‬‬
‫ﻓﻴﻠﺒﻰ‪.٢:٣‬‬
‫‪٣‬‬
‫ﺘﻴﻁﺱ‪١٠:٣‬ـ‪.١١‬‬

‫‪٣٤‬‬
‫ا
ب اي   ‪٢٠٠١‬م‬

‫‪ ٤٨‬ـ ﻴﻘﻭل ﺍﻝﺭﺴﻭل ﺇﻥ ﺍﻝﻤﺴﻴﺢ ﻫﻭ ﺼﻭﺭﺓ ﺍﻵﺏ‪ ،‬ﻷﻨﻪ ﻴﺩﻋﻭﻩ‪ " :‬ﺼﻭﺭﺓ‬
‫ﺍﷲ ﻏﻴﺭ ﺍﻝﻤﻨﻅﻭﺭ‪ ،‬ﺒﹺﻜﺭ ﻜل ﺨﻠﻴﻘﺔ "‪ .‬ﺍﻨﺘﺒﻪ ﻤﻥ ﻓﻀﻠﻙ‪ ،‬ﻓﻬﻭ ﻴﻘﻭل ﺒﹺﻜﺭ ﻭﻝﻴﺱ‬
‫ﺃﻭل ﺍﻝﺨﻠﻴﻘﺔ‪ ،‬ﺤﺘﻰ ﻨﺅﻤﻥ ﺒﻪ ﺃﻨﻪ ﻤﻭﻝﻭﺩ ﺤﺴﺏ ﻁﺒﻴﻌﺘﻪ‪ ،١‬ﻭﺃﻨﻪ ﺍﻷﻭل ﺒﺴﺒﺏ‬
‫ﺃﺯﻝﻴﺘﻪ‪ .‬ﻭﻓﻰ ﻤﻜﺎﻥ ﺁﺨﺭ ﺃﻴﻀ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﺍﻝﺭﺴﻭل ﻗﺩ ﺃﻋﻠﻥ ﺃﻥ ﺍﷲ ﺠﻌل ﺍﻻﺒﻥ‪" :‬‬
‫ﻭﺍﺭﺜﹰﺎ ﻝﻜل ﺸﺊ‪ ،‬ﺍﻝﺫﻯ ﺒﻪ ﺃﻴﻀ‪‬ﺎ ﻋﻤل ﺍﻝﻌﺎﻝﻤﻴﻥ‪ ،‬ﺍﻝﺫﻯ ﻫﻭ ﺒﻬﺎﺀ ﻤﺠﺩﻩ ﻭﺼﻭﺭﺓ‬
‫ﺠﻭﻫﺭﻩ "‪ .٢‬ﻓﺎﻝﺭﺴﻭل ﻴﺩﻋﻭ ﺍﻝﻤﺴﻴﺢ ﺼﻭﺭﺓ ﺍﻵﺏ‪ ،‬ﺒﻴﻨﻤﺎ ﻴﻘﻭل ﺁﺭﻴﻭﺱ ﺇﻨﻪ‬
‫ﻼ )ﻝﻶﺏ(؟ ﺇﻥ‬
‫ﻝﻴﺱ ﻤﺜل ﺍﻵﺏ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺇﺫﻥ ﻴ‪‬ﺴﻤ‪‬ﻰ ﺼﻭﺭﺓ ﺇﻥ ﻝﻡ ﻴﻜﻥ ﻤﻤﺎﺜ ﹰ‬
‫ﺍﻝﺒﺸﺭ ﻝﻥ ﻴﻘﺒﻠﻭﺍ ﺃﻥ ﺘﻜﻭﻥ ﺍﻝﺼﻭﺭ ﺍﻝﺘﻰ ﺘﹸﻌﻤل ﻝﻬﻡ ﻏﻴﺭ ﻤﻤﺎﺜﻠﺔ ﻝﻬﻡ‪ ،‬ﻭﺁﺭﻴﻭﺱ‬
‫ﻼ ﻝﻪ‪،‬‬
‫ﻴﻘﻭل ﺇﻥ ﺍﻵﺏ ﻝﻴﺱ ﻤﺜل ﺍﻻﺒﻥ‪ ،‬ﻭﺃﻥ ﺍﻵﺏ ﻗﺩ ‪‬ﻭﻝﹶﺩ ﺸﺨﺼ‪‬ﺎ ﻝﻴﺱ ﻤﻤﺎﺜ ﹰ‬
‫ﻭﻜﺄﻨﻪ ﻏﻴﺭ ﻗﺎﺩﺭ ﺃﻥ ‪‬ﻴﻠ‪‬ﺩ ﺍﻝﻤﻤﺎﺜل ﻝﻨﻔﺴﻪ‪.‬‬

‫‪ ٤٩‬ـ ﻴﻘﻭل ﺍﻷﻨﺒﻴﺎﺀ‪ " :‬ﺒﻨﻭﺭﻙ ﻨﺭﻯ ﻨﻭﺭ‪‬ﺍ "‪ ،٣‬ﻭﺃﻴﻀ‪‬ﺎ " ﺍﻝﺤﻜﻤﺔ ﻫﻰ‬
‫ﺸﻌﺎﻉ ﺍﻝﻨﻭﺭ ﺍﻷﺯﻝﻰ ﻭﻤﺭﺁﺓ ﺠﻼل )ﺒﻬﺎﺀ( ﺍﷲ ﺍﻝﺘﻰ ﻻ ﻋﻴﺏ ﻓﻴﻬﺎ ﻭﺼﻭﺭﺓ‬
‫ﺼﻼﺤﻪ "‪ .٤‬ﺃﻨﻅﺭ ﺃﻴ‪‬ﺔ ﺃﺴﻤﺎﺀ ﻴﻌﻠﻨﻭﻨﻬﺎ! " ﺸﻌﺎﻉ " ﻷﻨﻪ ﻓﻰ ﺍﻻﺒﻥ ﻴ‪‬ﺸﺭﻕ ﻤﺠﺩ‬
‫ﺍﻵﺏ ﺒﻭﻀﻭﺡ‪ ،‬ﻭ" ﺍﻝﻤﺭﺁﺓ ﺍﻝﺘﻰ ﻻ ﻋﻴﺏ ﻓﻴﻬﺎ " ﻷﻥ ﺍﻵﺏ ﻴ‪‬ﺭﻯ ﻓﻰ ﺍﻻﺒﻥ‪،٥‬‬
‫ﻭ"ﺼﻭﺭﺓ ﺼﻼﺤﻪ" ﻷﻥ ﺍﻝﺫﻯ ﻴ‪‬ﺭﻯ ﻤﻨﻌﻜﺴ‪‬ﺎ ﻓﻰ ﺁﺨﺭ ﻝﻴﺱ ﺠﺴﻡ ﻤﺎ‪ ،‬ﺒل ﻜل‬
‫ﺍﻝﻘﻭﺓ ﺍﻝﺘﻰ ﻝﻼﻫﻭﺕ‪ ،‬ﺘﹸﺭﻯ ﻓﻰ ﺍﻻﺒﻥ‪ .‬ﺇﻥ ﻜﻠﻤﺔ " ﺼﻭﺭﺓ " ﺘﹸﻌﻠﱢﻤﻨﺎ ﺃﻨﻪ ﻻ ﻴﻭﺠﺩ‬

‫‪١‬‬
‫ﺍﻝﻤﻘﺼﻭﺩ ﺒﻨﻭﺘﻪ ﻝﻶﺏ‪ ،‬ﻭﻫﻨﺎ ﻴﺸﻴﺭ ﺍﻝﻘﺩﻴﺱ ﺃﻤﺒﺭﻭﺴﻴﻭﺱ ﺇﻝﻰ ﻜﻭﻝﻭﺴﻰ‪.١٥:١‬‬
‫‪٢‬‬
‫ﻋﺏ‪٢:١‬ﻭ‪.٣‬‬
‫‪٣‬‬
‫ﻤﺯ‪.٩:٣٦‬‬
‫‪٤‬‬
‫ﺴﻔﺭ ﺍﻝﺤﻜﻤﺔ‪.٢٦:٧‬‬
‫‪٥‬‬
‫ﻗﺎﺭﻥ ﻴﻭﺤﻨﺎ‪ " ٤٥:١٢‬ﻭﺍﻝﺫﻯ ﻴﺭﺍﻨﻰ ﻴﺭﻯ ﺍﻝﺫﻯ ﺃﺭﺴﻠﻨﻰ "‪.‬‬

‫‪٣٥‬‬
 ‫ا
ب اي   ‪٢٠٠١‬م‬

‫ﺍﺨﺘﻼﻑ‪ ،‬ﺒل ﺘﻌﻨﻰ "ﺍﻝﺘﻌﺒﻴﺭ" ﺃﻭ "ﻨﺴﺨﺔ ﻁﺒﻕ ﺍﻷﺼل ﻝﻬﻴﺌﺔ ﺍﻵﺏ"‪ ،‬ﻭ"ﺍﻝﺒﻬﺎﺀ"‬
‫ﻴ‪‬ﻌﺒ‪‬ﺭ ﻋﻥ ﺃﺯﻝﻴﺘﻪ‪ .١‬ﺇﻥ " ﺍﻝﺼﻭﺭﺓ " ﻓﻰ ﺍﻝﺤﻘﻴﻘﺔ ﻝﻴﺴﺕ ﻫﻰ ﻝﻤﻼﻤﺢ ﺃﻭ ﺘﻘﺎﻁﻴﻊ‬
‫ﺸﻜﱢﻠﺕ ﻓﻰ )ﻗﺎﻝﺏ( ﺸﻤﻊ‪،‬‬
‫ﺠﺴﺩﻴﺔ‪ ،‬ﻜﻤﺎ ﺃﻨﻬﺎ ﻝﻴﺴﺕ ﻤﺼﻨﻭﻋﺔ ﺒﺎﻷﻝﻭﺍﻥ‪ ،‬ﻭﻻ ﹸ‬
‫ﻭﺇﻨﻤﺎ ﻫﻰ ﻤﺴﺘﻤﺩﺓ ﺒﺒﺴﺎﻁﺔ ﻤﻥ ﺍﷲ‪ ،‬ﺼﺎﺩﺭﺓ ﻤﻥ ﺍﻵﺏ‪ ،‬ﺭ‪‬ﺴﻤﺕ ﻤﻥ ﺍﻝﻴﻨﺒﻭﻉ‬
‫ﺍﻷﺼﻠﻰ‪.‬‬

‫‪ ٥٠‬ـ ﻭﺒﻭﺍﺴﻁﺔ ﻫﺫﻩ ﺍﻝﺼﻭﺭﺓ ﻓﺈﻥ ﺍﻝﺭﺏ ﻗﺩ ﺃﻅﻬﺭ ﺍﻵﺏ ﻝﻔﻴﻠﺒﺱ ﺒﻘﻭﻝﻪ‪:‬‬
‫" ﺍﻝﺫﻯ ﺭﺁﻨﻰ ﻓﻘﺩ ﺭﺃﻯ ﺍﻵﺏ ﻓﻜﻴﻑ ﺘﻘﻭل ﺃﻨﺕ ﺃﺭﹺﻨﺎ ﺍﻵﺏ؟ ﺃﻝﺴﺕ ﺘﺅﻤﻥ ﺇﻨﻰ ﺃﻨﺎ‬
‫ﻓﻰ ﺍﻵﺏ ﻭﺍﻵﺏ ﻓﻰ‪‬؟"‪ .٢‬ﺤﻘﹰﺎ ﺇﻥ ﻤﻥ ﻴﻨﻅﺭ ﺇﻝﻰ ﺍﻻﺒﻥ‪ ،‬ﻴﺭﻯ ﺍﻵﺏ ﻓﻰ ﺼﻭﺭﺓ‬
‫ﺸﺨﺼﻴﺔ‪ .٣‬ﻻﺤﻅ ﺃﻯ ﻨﻭﻉ ﻤﻥ ﺍﻝﺼﻭﺭﺓ ﻨﺘﻜﻠﻡ ﻋﻨﻪ‪ .‬ﺇﻨﻪ ﺍﻝﺤﻕ‪ ،‬ﺍﻝﺒﺭ‪ ،‬ﻗﻭﺓ ﺍﷲ‪،٤‬‬
‫ﻭﻫﻰ ﻝﻴﺴﺕ ﺼﻤﺎﺀ‪ ،‬ﻷﻨﻬﺎ ﻫﻰ "ﺍﻝﻜﻠﻤﺔ"‪ ،‬ﻭﻝﻴﺴﺕ ﻋﺩﻴﻤﺔ ﺍﻝﺤﺱ ﻷﻨﻬﺎ "ﺍﻝﺤﻜﻤﺔ"‪،‬‬
‫ﻭﻝﻴﺴﺕ ﺒﺎﻁﻠﺔ ﻭﻏﺒﻴﺔ‪ ،‬ﻷﻨﻬﺎ ﻫﻰ ﺍﻝﻘﻭﺓ‪ ،‬ﻭﻝﻴﺴﺕ ﺒﻼ ﺭﻭﺡ‪ ،‬ﻷﻨﻬﺎ ﻫﻰ ﺍﻝﺤﻴﺎﺓ‪،‬‬
‫ﻭﻝﻴﺴﺕ ﻤﻴﺘﺔ ﻷﻨﻬﺎ ﻫﻰ ﺍﻝﻘﻴﺎﻤﺔ‪ .٥‬ﻓﺄﻨﺕ ﺘﺭﻯ ﺇﺫﻥ ﺒﻴﻨﻤﺎ ﺍﻝﻜﻼﻡ ﻫﻭ ﻋﻥ ﺼﻭﺭﺓ‪،‬‬
‫ﻓﺈﻨﻤﺎ ﺍﻝﻤﻌﻨﻰ ﺍﻝﻤﻘﺼﻭﺩ ﻫﻭ ﺍﻻﺒﻥ ﺍﻝﺫﻯ ﻫﻭ ﺼﻭﺭﺓ ﺍﻵﺏ‪ ،‬ﺤﻴﺙ ﺇﻨﻪ ﻻ ﻴﻤﻜﻥ‬
‫ﻷﻯ ﻜﺎﺌﻥ ﺃﻥ ﻴﻜﻭﻥ ﻫﻭ ﺼﻭﺭﺓ ﻨﻔﺴﻪ‪.‬‬

‫‪٦‬‬
‫ﻯ ﺠﺴﻡ ﻴﻅل ﻤﻭﺠﻭﺩ‪‬ﺍ ﻁﺎﻝﻤﺎ ﺃﻥ ﻫﺫﺍ ﺍﻝﺠﺴﻡ ﻤﻭﺠﻭﺩ؛ ﻭﻷﻥ ﺍﻵﺏ ﺃﺯﻝﻰ ﻓﺎﻻﺒﻥ‬
‫ﺇﻥ ﺒﻬﺎﺀ ﺃﻭ ﻀﻴﺎﺀ ﺃ ‪‬‬
‫ﺍﻝﺫﻯ ﻫﻭ ﺒﻬﺎﺅﻩ ﻴﺠﺏ ﺃﻥ ﻴﻜﻭﻥ ﻫﻭ ﺃﺯﻝﻴ‪‬ﺎ ﺃﻴﻀ‪‬ﺎ‪.‬‬
‫‪١‬‬
‫ﺃﻨﻅﺭ ﻴﻭ‪٩:١٤‬ـ‪.١٠‬‬
‫‪٢‬‬
‫ﺃﻭ ﻤﻥ ﻴﺭﻯ ﺍﻵﺏ ﻓﻰ ﺍﻻﺒﻥ ﻴﺭﺍﻩ ﻜﻤﺎ ﻓﻰ ﺼﻭﺭﺓ ﺸﺨﺼﻴﺔ ‪.Portrait‬‬
‫‪٣‬‬
‫ﺍﻝﻤﺴﻴﺢ ﻫﻭ ‪ :‬ﺍﻝﺤﻕ ‪ :‬ﻴﻭ‪٦:١٤‬؛ ﺍﻝﺒﺭ‪ :‬ﺇﺭ‪ ،١٦،٣٣‬ﺇﺭ‪١ ،٦:٢٣‬ﻜﻭ‪٣٠:١‬؛ ﻗﻭﺓ ﺍﷲ‪١ :‬ﻜﻭ‪.٢٤:١‬‬
‫‪٤‬‬
‫ﺍﻝﻤﺴﻴﺢ ﻫﻭ‪ :‬ﺍﻝﻜﻠﻤﺔ‪ :‬ﺃﻨﻅﺭ ﻴﻭ‪١:١‬ـ‪١٨‬؛ ﺍﻝﺤﻜﻤﺔ‪١ :‬ﻜﻭ‪١ ،٢٤:١‬ﻜﻭ‪٣٠:١‬؛ ﺍﻝﻘﻴﺎﻤﺔ ﻭﺍﻝﺤﻴﺎﺓ‪:‬‬
‫ﻴﻭ‪.٢٥:١١‬‬

‫‪٣٦‬‬
‫ا
ب اي   ‪٢٠٠١‬م‬

‫‪ ٥١‬ـ ﺭﺒﻤﺎ ﺃﻜﻭﻥ ﻗﺩ ﻭﻀﻌﺕ ﻭﺩﻭﻨﺕ ﻜﺜﻴﺭ‪‬ﺍ ﻤﻥ ﺸﻬﺎﺩﺍﺕ ﺍﻻﺒﻥ‪ ،‬ﻭﻝﺌﻼ‬

‫ﻨﻅﻬﺭﻩ ﺭﺒﻤﺎ ﻜﺄﻨﻪ ﻴﺸﻬﺩ ﻝﻨﻔﺴﻪ ﺃﻜﺜﺭ‪ ،‬ﻝﻬﺫﺍ ﺩﻋﻨﺎ ﻨﺘﻭﺠﻪ ﺇﻝﻰ ﺍﻵﺏ ﻝﻨﺘﻌﻠﻡ ﻤﻨﻪ‪،‬‬
‫ﻷﻨﻪ ﻴﻘﻭل‪ " :‬ﻨﻌﻤل ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺼﻭﺭﺘﻨﺎ ﻭﻤﺜﺎﻝﻨﺎ "‪ .١‬ﺇﻥ ﺍﻵﺏ ﻴﻘﻭل ﻝﻼﺒﻥ‪:‬‬
‫"ﻋﻠﻰ ﺼﻭﺭﺘﻨﺎ ﻭﻤﺜﺎﻝﻨﺎ"‪ ،‬ﺒﻴﻨﻤﺎ ﺃﻨﺕ ﺃﻴﻬﺎ ﺍﻝﻬﺭﻁﻭﻗﻰ ﺘﻘﻭل ﺇﻥ ﺍﻻﺒﻥ ﻝﻴﺱ ﻤﺜل‬
‫ﺍﻵﺏ‪.‬‬

‫‪ ٥٢‬ـ ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ‪ " :‬ﺃﻴﻬﺎ ﺍﻷﺤﺒﺎﺀ ﺍﻵﻥ ﻨﺤﻥ ﺃﻭﻻﺩ ﺍﷲ ﻭﻝﻡ ﻴ‪‬ﻅﻬﺭ‬
‫ﺒﻌﺩ ﻤﺎﺫﺍ ﺴﻨﻜﻭﻥ‪ ،‬ﻭﻝﻜﻥ ﻨﻌﻠﻡ ﺃﻨﻪ ﺇﺫﺍ ﺃُﻅﻬﺭ ﻨﻜﻭﻥ ﻤﺜﻠﻪ ﻷﻨﻨﺎ ﺴﻨﺭﺍﻩ ﻜﻤﺎ ﻫﻭ"‪.٢‬‬
‫ﻴﺎ ﻝﻠﺠﻨﻭﻥ ﺍﻷﻋﻤﻰ! ﻴﺎ ﻝﻠﻌﻨﺎﺩ ﺍﻝﺫﻯ ﻻ ﻴﺨﺠل! ﻨﺤﻥ ﺒﺸﺭ‪ ،‬ﻭﺭﻏﻡ ﻤﺎ ﻨﺤﻥ ﻋﻠﻴﻪ‬
‫ﻓﺈﻨﻨﺎ ﺴﻭﻑ ﻨﻜﻭﻥ ﻤﺜل ﺍﷲ‪ ،‬ﻓﻬل ﻨﺠﺭﺅ ﻨﺤﻥ ﻭﻨﻨﻜﺭ ﺃﻥ ﺍﻻﺒﻥ ﻫﻭ ﻤﺜل ﺍﷲ؟‬

‫‪ ٥٣‬ـ ﻝﺫﻝﻙ ﻴﻘﻭل ﺍﻵﺏ‪ " :‬ﻨﻌﻤل ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺼﻭﺭﺘﻨﺎ ﻭﺸﺒﻬﻨﺎ"‪ .‬ﻋﻨﺩ‬
‫ﺒﺩﺀ ﺍﻝﻌﺎﻝﻡ ﻨﻔﺴﻪ‪ ،‬ﻭﻜﻤﺎ ﻗﺭﺃﺕ‪ ،‬ﻜﺎﻥ ﺍﻵﺏ ﻭﺍﻻﺒﻥ ﻤﻭﺠﻭﺩﻴﻥ‪ .‬ﻭﺃﻨﺎ ﺃﺭﻯ ﺨﻠﻴﻘﺔ‬
‫ﻭﺍﺤﺩﺓ‪ ،‬ﻭﺃﻨﺎ ﺍﺴﻤﻊ ﺫﺍﻙ ﺍﻝﺫﻯ ﻴﺘﻜﻠﻡ‪ ،٣‬ﻭﺃﻨﺎ ﺍﻋﺘﺭﻑ ﺒﺫﺍﻙ ﺍﻝﺫﻯ ﻴﻌﻤل‪ ،٤‬ﻭﻝﻜﻨﻨﻰ‬
‫ﺃﻗﺭﺃ ﻋﻥ ﺼﻭﺭﺓ ﻭﺍﺤﺩﺓ‪ ،‬ﻤﺜﺎل ﻭﺍﺤﺩ‪ .‬ﺇﻥ ﻫﺫﺍ ﺍﻝﻤﺜﺎل ‪) Likeness‬ﺍﻝﺸﺒﻪ( ﻻ‬

‫‪٥‬‬
‫ﺘﻙ‪.٢٦:١‬‬
‫‪١‬‬
‫‪١‬ﻴﻭ‪.٢:٣‬‬
‫‪٢‬‬
‫ﻴﻘﺼﺩ ﺍﻵﺏ ‪.‬‬
‫‪٣‬‬
‫ﻴﻘﺼﺩ ﺍﻻﺒﻥ ‪.‬‬
‫ــــــــــــــــــــــــــــــــــــــ‬
‫ﺩﺍﺭ ﻴﻭﺴﻑ ﻜﻤﺎل ﻝﻠﻁﺒﺎﻋﺔ‬
‫‪ ٢‬ﺵ ﺍﻝﻤﺩﺍﺭﺱ ﺤﺩﺍﺌﻕ ﺍﻝﻘﺒﺔ ﺕ ‪٤٨٢٣٥٧٨ ، ٤٨٢٧٠٧٤ :‬‬
‫ﺭﻗﻡ ﺍﻹﻴﺩﺍﻉ ‪:‬‬
‫‪٣٧‬‬
 ‫ا
ب اي   ‪٢٠٠١‬م‬

‫ﻴﺨﺹ ﺍﻝﺘﻌﺩﺩ ﻭﺍﻻﺨﺘﻼﻑ ﻭﻝﻜﻥ ﻴﺨﺹ ﺍﻝﻭﺤﺩﺓ‪ .‬ﻓﻤﺎ ﺘﺩ‪‬ﻋﻴﻪ ﺇﺫﹰﺍ ﺃﻨﺕ ﻝﻨﻔﺴﻙ‪،‬‬
‫ﺇﻨﻤﺎ ﻗﺩ ﺃﺨﺫﺘﻪ ﻤﻥ ﺍﺒﻥ ﺍﷲ‪ ،‬ﺇﺫ ﺃﻨﻙ ﺘﺭﻯ ﻓﻰ ﺍﻝﻭﺍﻗﻊ ﺃﻨﻪ ﻻ ﻴﻤﻜﻨﻙ ﺃﻥ ﺘﻜﻭﻥ‬
‫ﻻ ﺒﻔﻀل " ﺼﻭﺭﺓ ﺍﷲ " )ﻴﻘﺼﺩ ﺍﻻﺒﻥ(‪.‬‬
‫" ﻋﻠﻰ ﺼﻭﺭﺓ ﺍﷲ " ﺇ ﱠ‬

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