‫ا

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‫اه  واو  وا 
ات اد وا  ‬
‫ا&‪ %‬ا‪ "$‬س ا"!  ‬

‫ﺍﻝﺴﻠﻭﻙ ﺍﻝﺠﺩﻴﺩ ﻭﺍﻥ ﺍﻝﺭﻭﺡ‬ ‫ﺃﻤﻥ ﺍﻝﻤﺴﻴﺤﻴﻭﻥ ﺍﻻﻭﺍﺌل ﺒﺄﻥ ﺍﻝﺨﻠﻴﻘﺔ ﺍﻝﺠﺩﻴﺩﺓ ﻝﻼﻨﺴﺎﻥ ﻫﻰ ﺃﺴﺎﺱ‬
‫ﺍﻝﻨﺎﺭﻯ ﻫﻭ ﺍﻝﺫﻯ ﻴﺩﺒﺭ ﺍﻤﻭﺭﻫﻡ ﺍﻝﺭﻭﺤﻴﺔ ﻭﺍﻝﺠﺴﺩﻴﺔ ﻓﻰ ﺍﻝﻜﻨﻴﺴﺔ ﻭ ﻓﻰ ﺍﻝﻌﺎﻝﻡ ﺒﺎﺠﺘﻬﺎﺩ ﻭﺍﻥ ﺍﻝﻘﻭﺓ‬
‫ﺍﻝﺘﻰ ﺘﺨﺭﺝ ﻤﻥ ﻫﺎﺘﻴﻥ ﺍﻝﻴﺩﻴﻥ ﺍﻝﻠﺘﺎﻥ ﺘﻌﻤﻼﻥ ﻓﻰ ﻀﻔﺭ ﺍﻝﺨﻭﺹ ﺍﻨﻤﺎ ﻫﻰ ﻗﻭﺓ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﺍﻝﻌﺎﻤل‬
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‫ﻓﻰ ﺍﻝﻴﺩ ﺍﻝﺒﺸﺭﻴﺔ‬
‫ﻭﺍﻤﻨﻭﺍ ﻴﻘﻴﻨﺎ ﺍﻥ ﺃﷲ ﻫﻭ ﺍﻝﻌﺎﻤل ﻓﻴﻬﻡ ﻝﻜﻰ ﻴﺭﻴﺩﻭﺍ ﻭﻴﻌﻤﻠﻭﺍ ﻤﻥ ﺍﺠل ﺍﻝﻤﺴﺭﺓ)ﻓﻰ ‪ ( ١٣ :٢‬ﺍﻯ‬
‫ﺍﻨﻬﻡ ﺍﺩﺭﻜﻭﺍ ﺍﻥ ﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﺘﺘﺤﻭل ﻓﻰ ﺍﻻﻨﺴﺎﻥ ﺍﻝﺠﺩﻴﺩ ﺒﺎﻝﺭﻭﺡ ﺍﻝﻰ ﺍﻴﻜﻭﻨﻭﻤﻴﺎ ﺍﻝﻰ ﻤﻭﺍﻫﺏ ﻭﺨﺎﺭﻴﺴﻤﺎﺘﺎ‬
‫ﻭﻋﻥ ﻫﺫﻩ ﺍﻝﺨﻠﻴﻘﺔ ﺍﻝﺠﺩﻴﺩﺓ ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺍﻝﻜﺒﻴﺭ )ﻻﻥ ﺍﷲ ﺍﻻﺏ ﻓﻰ ﺍﻝﺒﺩﺀ ﺒﻜﻠﻤﺘﻪ ﺃﺨﺫ ﻤﻥ ﺘﺭﺍﺏ‬
‫ﺍﻻﺭﺽ‪-‬ﻜﻤﺎ ﻫﻭ ﻤﻜﺘﻭﺏ‪-‬ﻭﺨﻠﻕ ﺍﻻﻨﺴﺎﻥ ﻜﺎﺌﻨﺎ ﺤﻴﺎ ﻝﻪ ﻨﻔﺱ ﻋﺎﻗﻠﺔ ﺤﺴﺏ ﺍﺭﺍﺩﺘﻪ ﻭﺃﻨﺎﺭﻩ ﺒﻨﺼﻴﺏ ﻤﻥ‬
‫ﺭﻭﺤﻪ ﻭﻨﻔﺢ ﻓﻰ ﺃﻨﻔﻪ ﻨﺴﻤﺔ ﺍﻝﺤﻴﺎﺓ )ﺘﻙ ‪ (٧-٢‬ﻭﻝﻜﻥ ﻋﻨﺩﻤﺎ ﺴﻘﻁ ﺍﻻﻨﺴﺎﻥ ﺒﻌﺼﻴﺎﻨﻪ ﻭﺍﺴﺘﻌﺒﺩﺘﻪ ﻗﻭﺓ‬
‫ﺍﻝﻤﻭﺕ ﻓﻘﺩ ﻜﺭﺍﻤﺘﻪ ﺍﻝﻘﺩﻴﻤﺔ ﺃﻋﺎﺩﻩ ﺍﷲ ﺍﻷﺏ ﻭﺠﺩﺩﻩ ﺍﻝﻰ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺠﺩﻴﺩﺓ ﺒﺎﻻﺒﻥ ﻤﻤﺎ ﻜﺎﻥ ﻓﻰ ﺍﻝﺒﺩﺀ ؟‬
‫ﺍﻝﺒﺸﺭﻯ ﺍﻝﻰ ﻋﺩﻡ ﺍﻝﻔﺴﺎﺩ ﻋﻨﺩﻤﺎ ﻗﺎﻡ‬ ‫ﻭﻜﺒﻑ ﺠﺩﺩﻩ ﺍﻻﺒﻥ ؟ ﺒﻤﻭﺘﻪ ﺒﺎﻝﺠﺴﺩ ﺫﺒﺢ ﺍﻝﻤﻭﺕ ﻭﺃﻋﺎﺩ ﺍﻝﺠﻨﺱ‬
‫ﻤﻥ ﺍﻝﻤﻭﺕ ﻷﺠﻠﻨﺎ ﻭﻝﻜﻰ ﻨﻌﻠﻡ ﺃﻨﻪ ﻫﻭ ﻫﻭ ﺍﻝﺫﻯ ﻓﻰ ﺍﻝﺒﺩﺀ ﺨﻠﻘﻨﺎ ﻭﺨﺘﻤﻨﺎ ﺒﺎﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻝﺫﻝﻙ ﻴﻤﻨﺢ‬
‫ﻤﺨﻠﺼﻨﺎ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻤﻥ ﺨﻼل ﺍﻝﻌﻼﻤﺔ ﺍﻝﻤﻨﻅﻭﺭﺓ ﺃﻯ ﻨﻔﺨﺘﻪ ﻝﻠﺭﺴل ﺍﻝﻘﺩﻴﺴﻴﻥ ﻻﻨﻬﻡ ﺒﺎﻜﻭﺭﺓ ﺍﻝﻁﺒﻴﻌﺔ‬
‫ﺍﻝﺒﺸﺭﻴﺔ ﺍﻝﻤﺠﺩﺩﺓ(‪.٢‬‬
‫ﺍﻝﻌﻼﻗﺔ ﺍﻝﺠﺩﻝﻴﺔ ﺒﻴﻥ ﺍﻝﻤﻭﺍﻫﺏ ﻭﺍﻝﺘﺩﺒﻴﺭ ﻓﻰ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ‬
‫ﺤﺎﻭل ﺒﻌﺽ ﺍﻝﻼﻫﻭﺘﻴﻴﻥ ﻤﻥ ﻋﺼﺭ ﺍﻻﺼﻼﺡ ﺍﻴﺠﺎﺩ ﺸﺭﺥ ﻜﺒﻴﺭ ﻓﻰ ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ ﺒﻴﻥ ﺍﻝﻜﺎﻫﻥ ﻭﺍﻝﻨﺒﻰ‬
‫ﻋﻠﻰ ﺍﺴﺎﺱ ﺍﻥ ﺍﻻﻭل ﻤﺸﻐﻭل ﺒﻁﺭﻴﻘﺔ ﺭﻭﺘﻴﻨﻴﺔ ﻭﻋﻘﻴﻤﺔ ﺒﺎﻝﻁﻘﻭﺱ ﻭﺴﻤﺎﻉ ﺼﻭﺕ ﺍﻝﻨﺎﻤﻭﺱ ﻭﺍﻝﺜﺎﻨﻰ‬
‫ﻤﺸﻐﻭل ﺒﺄﻗﺘﻨﺎﺀ ﺍﻝﻤﻭﺍﻫﺏ ﺍﻝﺭﻭﺤﻴﺔ ﻭﺒﺎﻻﺼﻼﺡ ﻭﺍﻝﺴﻤﺎﻉ ﻝﺼﻭﺕ ﺍﻝﺭﺏ ﻋﻠﻰ ﺭﺍﺴﻬﻡ ﺃﺩﻭﻝﻑ ﻫﺎﺭﻨﺎﻙ‬
‫ﺍﻝﻼﻫﻭﺘﻰ ﺍﻻﻝﻤﺎﻨﻰ ﺍﻝﺫﻯ ﺭﺍﻯ ﺍﻥ ﻫﻨﺎﻙ ﻗﺴﻤﺎﻥ ﻤﻥ ﺍﻝﻭﻅﺎﺌﻑ ﻓﻰ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻭﻅﻴﻔﺔ ﺍﻻﻭﻝﻰ ﺭﻭﺤﻴﺔ‬
‫ﻭﺨﺎﺭﻴﺴﻤﺎﺘﻴﻜﻴﺔ ﺍﻯ ﻤﻭﻫﺒﺎﺘﻴﺔ ﻭﺘﺒﺸﻴﺭﻴﺔ ﻭﺍﻝﻭﻅﻴﻔﺔ ﺍﻝﺜﺎﻨﻴﺔ ﺍﺩﺍﺭﻴﺔ ﻤﺤﺼﻭﺭﺓ ﻓﻘﻁ ﻓﻰ ﺍﻝﺘﻨﻅﻴﻤﺎﺕ‬
‫ﻭﺍﻻﺩﺍﺭﺓ ﻭﻫﻭ ﻴﺭﺠﻊ ﻓﻰ ﺫﻝﻙ ﺍﻝﻰ ﺍﻝﻔﺼﻭل ‪ ١١‬ﻭ‪ ١٢‬ﻤﻥ ﺍﻝﺩﻴﺩﺍﻜﻰ ﻭﻗﺎﻡ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻌﻠﻤﺎﺀ ﺒﺎﻝﺭﺩ ﻋﻠﻰ‬
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‫ﻭﻝﻜﻥ ﻓﻰ ﺍﻝﻭﺍﻗﻊ ﻝﻴﺱ ﺍﻻﻤﺭ ﺒﻬﺫﻩ ﺍﻝﺩﺭﺠﺔ ﻻﻥ ﺍﻝﻜﺜﻴﺭ ﻤﻥ ﺍﻻﻨﺒﻴﺎﺀ ﻜﺎﻨﻭﺍ ﻜﻬﻨﺔ‬ ‫ﺍﺭﺍﺀ ﻫﺎﺭﻨﺎﻙ‬ ‫ﻋﻠﻰ‬

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‫ﺠﺎﺕ ﻫﺫﻩ ﺍﻝﻌﺒﺎﺭﺓ ﻓﻰ ﺍﻭل ﻝﻘﺎﺀ ﺒﻴﻥ ﺒﻴﺕ ﺍﻝﻘﺩﺒﺱ ﺍﺘﻁﻭﻨﻴﻭﺱ ﻭﺍﻝﻘﺩﻴﺱ ﻤﻜﺎﺭﻴﻭﺱ ﻓﻰ ﺍﻝﺒﺭﻴﺔ ﻭﺍﻝﻜﻠﻤﺔ ﺍﻝﻘﻴﻁﻴﺔ )ﺸﻭﻡ( ﺘﻌﻨﻰ ﺍﻝﻘﻭﺓ ﺍﻝﺭﻭﺤﺎﻨﻴﺔ ﺍﻨﻅﺭ‬
‫‪Chaine Le manuscrit de la version copte des Apophtegmata Patrum ,Le Caire,1960 ;p.90.‬ﺍﻝﻤﺭﺠﻊ ﺍﻝﻬﺎﻡ ﻝﻠﻌﺎﻝﻡ‬
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‫ﺍﻨﻅﺭ )ﻨﻔﺤﺔ ﺍﻝﺭﻭﺡ ﺒﻌﺩ ﺍﻝﻘﻴﺎﻤﺔ( ﻝﻠﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺍﻝﻜﺒﻴﺭ ﻗﻰ ﺍﻝﻜﺘﺎﺏ ﺍﻝﺸﻬﺭﻯ ﺍﺼﺩﺍﺭ ﺒﻴﺕ ﺍﻝﺘﻜﺭﻴﺱ ﻝﺨﺩﻤﺔ ﺍﻝﻜﺭﺍﺯﺓ ﻤﺎﻴﻭ ‪ ٢٠٠٨‬ﺹ‪٦‬‬
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‫ﻤﻥ ﺍﺠل ﺍﻝﻤﺯﺒﺢ ﺤﻭل ﺍﺭﺍﺀ ﺍﻝﻌﺎﻝﻡ ﻫﺎﺭﻨﺎﻙ ﻭﺍﻝﺭﺩ ﻋﻠﻴﻪ ﺍﻨﻅﺭ ﺍﻝﻤﺭﺠﻊ ﺍﻝﻭﺍﺭﺩﺩ ﻓﻰ ﺭﻗﻡ ‪٤‬‬

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‫ﻤﻭﻫﻭﺒﻴﻥ ﻭﺍﻝﻜﻬﻨﺔ ﺍﻨﺒﻴﺎﺀ ﻭﺍﻝﻜﻨﻴﺴﺔ ﻭﺠﺩﺕ ﻜﻤﺴﺘﻭﺩﻉ ﻤﻭﺍﻫﺏ ﺒﺎﻝﺭﻭﺡ ﺍﻝﻭﺍﺤﺩ)‪١‬ﻜﻭ ‪ .٤(١٢‬ﻭﺍﻝﻁﻘﺱ‬
‫ﺍﺫﺍ ﻤﻭﺭﺱ ﺒﺎﻝﺭﻭﺡ ﻴﺼﻴﺭ ﻤﻌﻬﺩﺍ ﻋﺎﻝﻴﺎ ﻝﺘﺨﺭﻴﺞ ﺍﻝﻤﻭﺍﻫﺏ ﺍﻝﺭﻭﺤﻴﺔ ﻭﻝﻘﺩ ﺭﺃﻯ ﺒﻌﺽ ﺍﻝﺒﺎﺤﺜﻴﻥ ﻤﺴﺘﻨﺩﻴﻥ‬
‫ﻋﻠﻰ ﺸﻬﺎﺩﺓ ﺍﻝﻤﺅﺭﺥ ﻴﻭﺴﺎﺒﻴﻭﺱ ﺍﻝﻘﻴﺼﺭﻯ ﻋﻠﻰ ﺍﻥ ﻨﻔﺱ ﺍﻝﺘﻭﺘﺭ ﺒﻴﻥ ﺭﻭﺡ ﺍﻝﻤﺅﺴﺴﺔ ﻭﺭﻭﺡ‬
‫ﺍﻝﺨﺎﺭﻴﺴﻤﺎ ﻗﺩ ﻅﻬﺭ ﻓﻰ ﺒﺩﺍﻴﺎﺕ ﻅﻬﻭﺭ ﺍﻝﺤﺭﻜﺔ ﺍﻝﺭﻫﺒﺎﻨﻴﺔ ﻓﻠﻘﺩ ﻜﺎﻨﺕ ﺍﻝﺭﻫﺒﻨﺔ ﻓﻰ ﺒﺩﺍﻴﺎﺘﻬﺎ ﺨﺎﺭﻴﺴﻤﺎﺘﻴﻜﻴﺔ‬
‫ﺍﻯ ﻋﻔﻭﻴﺔ ﺘﻨﺼﺕ ﻝﺼﻭﺕ ﺍﻝﺭﻭﺡ ﻭﺘﺴﺘﺠﻴﺏ ﻝﺩﻋﻭﺓ ﺍﻝﻜﻠﻤﺔ ﺍﻻﻝﻬﻴﺔ ﻭﺘﻬﻴﻡ ﻋﻠﻰ ﻭﺠﻬﻬﺎ ﻓﻰ ﺍﻝﺒﺭﻴﺔ ﻁﺎﻝﺒﺔ‬
‫ﻭﺠﻪ ﺍﻝﺭﺏ ﻜﻤﺎ ﺤﺩﺙ ﻤﻊ ﺍﻝﻘﺩﻴﺱ ﺍﻨﻁﻭﻨﻴﻭﺱ ﻭﻝﻤﺎ ﺍﺩﺭﻜﺕ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﺘﻰ ﻜﺎﻨﺕ ﻗﺩ ﺨﺭﺠﺕ ﻤﻥ‬
‫ﺍﻻﻀﻁﺎﺩﺍﺕ ﻭﺒﺩﺃﺕ ﻓﻰ ﺘﺭﺘﻴﺏ ﺍﻝﺒﻴﺕ ﻤﻥ ﺍﻝﺩﺍﺨل ﻭﺍﺩﺭﻜﺕ ﺍﻻﻫﻤﻴﺔ ﺍﻝﻜﺒﺭﻯ ﻝﻠﻁﺎﻗﺎﺕ ﺍﻝﺭﻭﺤﻴﺔ ﻭﺍﻝﻤﻭﺍﻫﺏ‬
‫ﺍﻝﻼﻫﻭﺘﻴﺔ ﻭﺍﻝﻌﻠﻤﻴﺔ ﻭﺍﻝﺭﻭﺤﻴﺔ ﺍﻝﺨﺎﺭﻴﺴﻤﺎﺘﻴﻜﻴﺔ ﻝﺨﺩﻤﺔ ﺍﻝﻜﻨﻴﺴﺔ ﺒﺩﺃﺕ ﻋﻠﻰ ﻴﺩ ﺍﻝﻘﺩﻴﺱ ﺍﺜﻨﺎﺴﻴﻭﺱ ﺍﻝﺫﻯ‬
‫ﺍﺩﺭﻙ ﻤﺎ ﻝﺸﺨﺼﻴﺔ ﺍﻨﻁﻭﻨﻴﻭﺱ ﻤﻥ ﺨﺎﺭﻴﺴﻤﺎ ﺭﻭﺤﺎﻨﻴﺔ ﻓﺘﺘﻠﻤﺫ ﻝﻬﺎ ﻭﺤﺭﺭ ﺍﻝﻼﻫﻭﺕ ﺍﻝﻘﺒﻁﻰ ﻤﻥ‬
‫ﺍﻝﺘﺠﺎﻭﺯﺍﺕ ﺍﻝﻔﻠﺴﻔﻴﺔ ﺍﻝﺘﻰ ﺍﻭﻗﻌﻬﺎ ﻓﻴﻬﺎ ﺍﻭﺭﻴﺠﻴﻨﻭﺱ ﻭﺍﻜﻠﻴﻤﻨﻀﺱ ﻭﻭﺭﺩ ﺍﻝﻼﻫﻭﺕ ﻭﺍﻝﻼﻫﻭﺘﻴﻴﻥ ﺍﻝﻰ‬
‫ﻭﻭﻀﻊ ﺍﻝﻠﺒﻨﺎﺕ ﺍﻻﻭﻝﻰ ﻝﻼﻫﻭﺕ ﺍﻝﻠﻭﻏﻭﺱ ﺍﻝﻭﺍﻗﻌﻰ ﻭﻴﺭﻯ ﺍﻝﻤﺘﺨﺼﺼﻭﻥ ﻓﻰ‬ ‫ﺩﻤﻭﻉ ﺍﺒﺎﺀ ﺍﻝﺒﺭﻴﺔ‬
‫ﺍﺜﻨﺎﺴﻴﻭﺱ ﻭﻋﻼﻗﺘﻪ ﺒﺎﻨﻁﻭﻨﻴﻭﺱ ﺒﺄﻥ ﺍﻝﻘﺩﻴﺱ ﺍﺜﺘﺎﺴﻴﻭﺱ ﺤﻴﻨﻤﺎ ﻜﺘﺏ ﺴﻴﺭﺓ ﺍﻨﻁﻭﻨﻴﻭﺱ ﺍﻨﻤﺎ ﻜﺎﻥ ﻴﻀﻊ‬
‫ﺍﻝﻼﻫﻭﺘﻴﺔ ﻭﺍﻝﺭﻭﺤﺎﻨﻴﺔ ﺍﻝﺘﻰ ﺍﻓﺭﺯﺘﻬﺎ ﺍﻝﺤﺭﻜﺔ‬ ‫ﺍﻝﻤﻨﻬﺞ ﺍﻝﺘﺩﺒﻴﺭﻯ ﻭﺍﻻﻜﻠﻴﺴﻴﻭﻝﻭﺠﻰ ﻝﻠﻤﻭﺍﻫﺏ ﺍﻝﻜﺒﻴﺭﺓ‬
‫ﺍﻝﺭﻫﺒﺎﻨﻴﺔ ﻭﻫﻨﺎ ﺘﻡ ﻤﺄﺴﺴﺔ ﺍﻝﺤﺭﻜﺔ ﺍﻝﺭﻫﺒﺎﻨﻴﺔ ﻓﻰ ﺍﻁﺎﺭﻫﺎ ﺍﻝﻜﻨﺴﻰ ﻭﻝﻘﺩ ﻜﺎﻨﺕ ﺍﻝﺤﺭﻜﺔ ﺍﻝﺭﻫﺒﺎﻨﻴﺔ ﺴﺒﺏ‬
‫ﺒﺭﻜﺔ ﺭﻭﺤﻴﺔ ﻭﻻﻫﻭﺘﻴﺔ ﻭﺘﺩﺒﻴﺭﻴﺔ ﻜﺒﻴﺭﺓ ﻝﻠﻜﻨﻴﺴﺔ ﻭﻗﺩﻡ ﺍﺜﻨﺎﺴﻴﻭﺱ ﻓﻰ ﺸﺨﺹ ﺍﻨﻁﻭﻨﻴﻭﺱ ﺍﻝﺭﺍﻫﺏ‬
‫ﺍﻝﻤﺜﺎﻝﻰ ﺍﻝﺤﺭ ﺭﻭﺤﻴﺎ ﻭﺍﻝﻤﻠﺘﺯﻡ ﻜﻨﺴﻴﺎ ﺍﻝﻨﺎﺴﻙ ﺍﻝﻤﺘﻭﺤﺩ ﻓﻰ ﺍﻗﺴﻰ ﻤﻌﻨﻰ ﻝﻠﺘﻭﺤﺩ ﻭﺍﻝﻤﻠﺘﺯﻡ ﺍﻨﻴﻥ ﺍﻝﺭﻭﺡ ﻭ‬
‫ﺸﺌﻭﻥ ﺍﻝﻌﺎﻝﻡ ﺒﺎﻝﺭﻭﺡ ﻭﺍﻝﺫﻯ ﻴﻨﺯل ﺍﻝﻰ ﺍﻻﺴﻜﻨﺩﺭﻴﺔ ﻭﻴﻘﻑ ﺍﻤﺎﻡ ﺍﻝﻤﺤﺎﻜﻡ ﻝﻤﺴﺎﻋﺩﺓ ﺍﻝﻤﻅﻠﻭﻤﻴﻥ ﻭﺍﻝﺫﻯ ﻻ‬
‫ﻴﺸﻐﻠﻪ ﺸﺊ ﻏﻴﺭ ﺤﺏ ﺍﻝﻤﺴﻴﺢ)ﻭﺭﺩ ﺍﺴﻡ ﺍﻝﺴﻴﺩ ﺍﻝﻤﺴﻴﺢ ﻝﻪ ﺍﻝﻤﺠﺩ ﺍﻜﺜﺭ ﻤﻥ ﻤﺎﺌﺔ ﻤﺭﺓ ﻓﻰ ﺴﻴﺭﺓ ﺍﻻﻨﺒﺎ‬
‫ﺍﻨﻁﻭﻨﻴﻭﺱ ﻝﻠﻘﺩﻴﺱ ﺍﺜﻨﺎﺴﻴﻭﺱ( ﻭﺭﺍﺴﻪ ﻓﻰ ﺍﻝﺴﻤﺎﺀ ﻭﻴﻨﺤﻨﻰ ﺍﻤﺎﻡ ﺍﺼﻐﺭ ﺩﻴﺎﻜﻭﻥ)ﺍﻯ ﻴﺤﺘﺭﻡ ﺍﻝﻤﺅﺴﺴﺔ‬
‫ﺍﻝﻜﻨﺴﻴﺔ( ﺭﻏﻡ ﻗﺎﻤﺘﻪ ﺍﻝﺭﻭﺤﻴﺔ ﺍﻝﻌﺎﻝﻴﺔ ﻭﻭﺴﻁ ﺍﻝﺘﻴﺎﺭﺕ ﺍﻝﺜﻘﺎﻓﻴﺔ ﺍﻝﺴﺎﺌﺩﺓ ﺤﺭﺹ ﺍﺜﻨﺎﺴﻴﻭﺱ ﻋﻠﻰ ﺘﻘﺩﻴﻡ‬
‫ﺍﻨﻁﻭﻨﻴﻭﺱ ﻜﺼﺩﻴﻕ ﻝﻠﻤﺜﻘﻔﻴﻥ ﻭﺍﻝﻔﻼﺴﻔﺔ ﻴﺄﻨﺴﻭﻥ ﺍﻝﻴﻪ ﻭﻴﺤﺎﻭﺭﻭﻨﻪ ﻝﻴﻀﻔﻭﺍ ﻁﺭﻭﺍﺓ ﺭﻭﺤﺎﻨﻴﺔ ﻋﻠﻰ‬
‫ﻗﺴﺎﻭﺓ ﺍﻝﻌﻘل ﻭﺠﻤﻭﺤﻪ ﻭﻝﻴﺱ ﺫﻝﻙ ﻓﻘﻁ ﺒل ﺍﻥ ﺍﻻﻫﻡ ﺍﻥ ﺍﻨﻁﻭﻨﻴﻭﺱ ﻜﺎﻥ ﻋﻠﻰ ﺩﺭﺍﻴﺔ ﺨﺎﺭﻴﺴﻤﺎﺘﻴﻜﻴﺔ‬
‫ﻭﻭﺍﻗﻌﻴﺔ ﺒﺨﻁﻭﺭﺓ ﺒﺩﻋﺔ ﺍﺭﻴﻭﺱ ﻭﺍﻨﺸﻘﺎﻗﺎﺕ ﺍﻝﻤﻭﻨﺘﺎﻨﻴﻴﻥ ﻭﻴﺫﻜﺭ ﻝﻨﺎ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻝﺯﻴﺎﺭﺓ ﺍﻝﺘﻰ ﻗﺎﻡ ﺒﻬﺎ ﺭﻫﺒﺎﻥ‬
‫ﺍﻝﺒﺭﻴﺔ ﺍﻝﻰ ﺍﻻﺴﻜﻨﺩﺭﻴﺔ ﻝﻠﺤﻭﺍﺭ ﻤﻊ ﺍﻝﺒﻁﺭﻴﺭﻙ ﺜﻴﺅﻓﻴﻠﻭﺱ ﺤﻭل ﺘﻔﺴﻴﺭﻩ ﺍﻝﺭﻤﺯﻯ ﻝﻼﻴﺔ )ﻝﻨﻌﻤل ﺍﻻﻨﺴﺎﻥ‬
‫ﻋﻠﻰ ﺼﻭﺭﺘﻨﺎ ﻜﺸﺒﻬﻨﺎ(ﺘﻙ ‪ ٢٦: ١‬ﻁﺎﻝﺒﻴﻥ ﺍﻝﺘﻤﺴﻙ ﺒﺎﻝﺘﻔﺴﻴﺭ ﺍﻝﺤﺭﻓﻰ ﻝﻼﻴﺔ ﻀﺩ ﺍﻝﺘﻔﺴﻴﺭ ﺍﻻﻭﺭﺠﻴﻨﻰ‬
‫ﺍﻝﺭﻤﺯﻯ ﻭﻝﻘﺩ ﻋﺭﻑ ﻫﺅﻻﺀ ﺍﻝﺭﻫﺒﺎﻥ ﻓﻰ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻝﻜﻨﺴﻰ ﺒﺄﺴﻡ )ﺍﻻﻨﺜﺭﻭﺒﻭﻤﻭﺭﻓﻴﺘﻴﺱ( ﻓﺭﻏﻡ ﺘﻤﺄﺴﺱ‬
‫ﺍﻝﺤﺭﻜﺔ ﺍﻝﺭﻫﺒﺎﻨﻴﺔ ﺍﻻ ﺍﻥ ﺍﻝﺒﺭﻴﺔ ﻅﻠﺕ ﻫﻰ ﺘﺭﻤﻭﻤﺘﺭ ﺍﻝﺩﻗﺔ ﻓﻰ ﺤﺭﻴﺔ ﺤﺭﺍﺭﺓ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻼﻫﻭﺘﻴﺔ‬
‫ﻭﺍﻝﺭﻭﺤﻴﺔ ﻭﺍﻝﺘﺩﺒﻴﺭﻴﺔ ﻭﻨﺴﺘﻁﻴﻊ ﺍﻥ ﻨﺘﻜﻠﻡ ﻋﻥ ﺍﻝﻤﺅﺴﺴﺔ ﺍﻝﺨﺎﺭﻴﺴﻤﺎﺘﻴﻜﻴﺔ ﻭﺍﻝﺨﺎﺭﻴﺴﻤﺎ ﺍﻝﻤﺅﺴﺴﺎﺘﻴﺔ ﻓﻰ‬
‫ﻭﺤﺩﺓ ﺒﻼ ﺘﺸﻭﻴﺵ ﻭﻻ ﺨﻠﻁ ﻝﻼﺩﻭﺍﺭ ﻭﻻ ﺘﻘﺯﻴﻡ ﻝﻠﻤﻭﺍﻫﺏ ﻭﻻ ﻋﻤﻠﻘﺔ ﻝﻼﻗﺯﺍﻡ ﻭﻝﻬﺫﺍ ﺤﺭﺼﺕ ﺍﻝﺭﻫﺒﻨﺔ‬

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‫‪Guy Bonneau, Prophétisme et Institution dans le Christianisme primitif, Médiaspaul ,Paris,1998 pp. 7-19.‬‬

‫‪2‬‬
‫ﺍﻻﻭﻝﻰ ﻋﻠﻰ ﻋﺩﻡ ﺭﺴﺎﻤﺔ ﺍﻝﺭﻫﺒﺎﻥ ﻜﻬﻨﺔ ﺍﻻ ﻝﻠﻀﺭﻭﺭﺓ ﺍﻝﻘﺼﻭﻯ ﻭﺤﺩﻴﺜﺎ ﻗﺎل ﺴﻴﺎﺴﻰ ﻻﻤﻊ) ‪Absolute‬‬
‫‪٥‬‬
‫‪.pwer corruptabsolutly‬‬
‫ﻭﻝﻜﻰ ﻨﺩﺭﺱ ﺒﻌﻤﻕ ﺍﻝﻌﻼﻗﺔ ﺍﻝﺠﺩﻝﻴﺔ ﺒﻴﻥ ﺍﻝﻼﻫﻭﺕ ﻭﺍﻝﻤﻭﺍﻫﺏ ﻓﻰ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻻﻭﻝﻰ ﻻﺒﺩ ﺒﺎﺩﺉ ﺫﻯ ﺒﺩﺀ‬
‫ﺍﻥ ﻨﺘﻌﺭﻑ ﻋﻠﻰ ﻤﻌﻨﻰ ﻭﻓﺤﻭﻯ ﺍﻝﻜﻨﻴﺴﺔ ﻤﺎ ﻫﻰ ﺍﻝﻜﻨﻴﺴﺔ ؟‬
‫ﺍﻝﻜﻨﻴﺴﺔ ﻫﻰ ﺍﻝﻤﻌﻤل ﺍﻝﺫﻯ ﻴﺘﺤﻭل ﻓﻴﻪ ﺍﻝﻼﻫﻭﺕ ﺍﻝﻰ ﻤﻭﺍﻫﺏ ﻭﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﺍﻝﻰ ﺍﻴﻜﻭﻨﻭﻤﻴﺎ‬
‫ﻤﻥ ﺃﺭﻭﻉ ﺃﻭﺼﺎﻑ ﺍﻝﻜﻨﻴﺴﺔ ﻓﻰ ﺍﻝﻌﻬﺩﻴﻥ ﺍﻝﻘﺩﻴﻡ ﻭﺍﻝﺠﺩﻴﺩ ﻭﺃﻤﺘﻼﺌﻬﺎ ﺒﺎﻝﻤﻭﺍﻫﺏ ﻭﺤﻨﻜﺘﻬﺎ ﻓﻰ ﺍﻝﺘﺩﺒﻴﺭ‬
‫ﻭﺭﺴﺎﻝﺘﻬﺎ ﻓﻰ ﺍﻝﻌﺎﻝﻡ‪ ٦‬ﻫﻭ ﻤﺎ ﺠﺎﺀ ﻋﻠﻰ ﻗﻠﻡ ﺍﺤﺩ ﻜﺒﺎﺭ ﺍﻝﻼﻫﻭﺘﻴﻴﻥ ﺍﻝﻤﻌﺎﺼﺭﻴﻥ ﺍﻝﺫﻯ ﻴﻘﻭل‪:‬‬
‫)ﺍﻝﻜﻨﻴﺴﺔ ﻋﺎﺸﺕ ﺤﻴﺎﺘﻬﺎ ﻭﻤﺴﻴﺭﺘﻬﺎ ﻜﻤﺎ ﻋﺎﺸﻬﺎ ﺍﻻﻨﺴﺎﻥ ﺍﻻﻭل ﻓﻜﻤﺎ ﻜﺎﻥ ﺍﻻﻨﺴﺎﻥ ﺍﻻﻭل ﻴﺤﻴﺎ ﻓﻰ‬
‫ﻭﺴﻁ ﻫﺒﺎﺕ ﻭﻋﻁﺎﻴﺎ ﺍﻝﺨﻠﻴﻘﺔ ﺍﻝﺒﻜﺭ ﻫﻜﺫﺍ ﻋﺎﺸﺕ ﺍﻝﻜﻨﻴﺴﺔ ﻭﺴﻁ ﻤﺩﺍﺭﺱ ﺍﻝﻌﺎﻝﻡ ﺍﻝﺭﻭﺤﻴﺔ ﻭﺍﻝﺜﻘﺎﻓﻴﺔ ﻋﻠﻰ‬
‫ﻤﺭ ﺍﻝﻌﺼﻭﺭ ﻭﻜﻤﺎ ﺃﻋﻁﻰ ﺃﺩﻡ ﻤﺴﻤﻴﺎﺕ ﻤﺨﺘﻠﻔﺔ ﻝﻠﺤﻴﻭﺍﻨﺎﺕ ﻫﻜﺫﺍ ﺍﻝﻜﻨﻴﺴﺔ ﻭﻤﻨﺫ ‪‬ﻨﺸﺄﺘﻬﺎ ﻨﻅﺭﺕ ﺤﻭﻝﻬﺎ‬
‫ﻋﻠﻰ ﺍﻻﺭﺽ ﻭﺘﺄﻤﻠﺕ ﻭﺘﺯﺍﻭﺭﺕ ﻭﺘﺤﺎﻭﺭﺕ ﺒﺎﻝﺭﻭﺡ ﻭﺍﻝﺤﻕ ﻤﻊ ﺍﻻﻓﻜﺎﺭ ﺍﻝﺘﻰ ﻭﺠﺩﺘﻬﺎ ﻭﺍﻋﻁﺕ ﻝﻠﻌﺎﻝﻡ‬
‫ﻭﺘﺭﺍﺜﺎﺘﻪ ﻨﻜﻬﺔ ﺴﻤﺎﻭﻴﺔ ﻭﺍﺴﻤﺎﺀ ﺭﻭﺤﺎﻨﻴﺔ‪ .‬ﻓﺒﺩﺃﺕ ﺍﻝﻜﻨﻴﺴﺔ ﻓﻰ ﻜﻠﺩﺍﻥ ﺜﻡ ﺴﻜﻨﺕ ﻭﺴﻁ ﺍﻝﻜﻨﻌﺎﻨﻴﻴﻥ ﻭﻗﺒﻠﺕ‬
‫ﺍﻨﺒﻴﺎﺌﻬﺎ ﺒﻘﺒﻠﺔ ﺍﻝﻤﺤﺒﺔ ﻭﻫﺒﻁﺕ ﺍﻝﻰ ﻤﺼﺭ ﻓﻬﺩﻤﺕ ﺍﻭﺜﺎﻨﻬﺎ ﻭﺍﺴﺴﺕ ﻓﻰ ﻭﺴﻁﻬﺎ ﻤﺫﺒﺢ ﻝﻠﺭﺏ ﺜﻡ ﻋﺒﺭﺕ‬
‫ﺍﻝﻰ ﺍﻝﻌﺭﺒﻴﺔ ﺤﺘﻰ ﺍﺴﺘﻘﺭﺕ ﻓﻰ ﻤﻭﻁﻨﻬﺎ ﺃﻭﺭﺸﻠﻴﻡ ﻭﺼﺎﺭﺕ ﻫﻨﺎﻙ ﺍﻡ ﺍﻝﻜﻨﺎﺌﺱ ﺜﻡ ﺘﻘﺎﺒﻠﺕ ﻤﻊ ﺘﺠﺎﺭ ﺼﻭﺭ‬
‫ﻭﻤﻊ ﺤﻜﻤﺔ ﺍﻝﺸﺭﻕ ﻭﻓﺨﺎﻤﺔ ﺤﻀﺎﺭﺓ ﺴﺒﺄ ﺜﻡ ﺤﻤﻠﻭﻫﺎ ﻗﺴﺭﺍ ﺍﻝﻰ ﺍﻝﺴﺒﻰ ﻓﺭﻨﻤﺕ ﻝﻠﺭﺏ ﺍﺤﻠﻰ ﺍﻝﻤﺯﺍﻤﻴﺭ‬
‫ﻭﻁﻭﻋﺕ ﺘﺭﺍﺜﻬﻡ ﻭﻝﻐﺘﻬﻡ‬ ‫ﻋﻠﻰ ﺍﻨﻬﺎﺭ ﺒﺎﺒل ﻭﺘﻤﺸﺕ ﺒﻴﻥ ﻤﺩﺍﺭﺱ ﺍﻻﻏﺭﻴﻕ ﺍﻝﻔﻠﺴﻔﻴﺔ ﻭﺼﺎﺩﻗﺕ ﻋﻠﻤﺎﺌﻬﺎ‬
‫ﺍﻝﻘﺎﺴﻴﺔ ﻝﻁﺭﻭﺍﺓ ﺍﻻﻨﺠﻴل ﻭﻝﺨﺩﻤﺔ ﺍﻝﻜﺭﺍﺯﺓ ﻭﺯﺍﺭﺕ ﺤﻀﺎﺭﺓ ﻤﺼﺭ ﻭﻋﻤﺩﺕ ﺍﻝﻼﻫﻭﺕ ﺒﺎﻝﺩﻤﻭﻉ ﻓﻰ ﺒﺭﻴﺘﻬﺎ‬
‫ﻭﻋﻠﻰ ﻴﺩ ﺍﺒﺎﺀ ﺍﻝﺒﺭﻴﺔ ﺍﻝﺠﻭﺍﻨﻴﺔ ﻭﻭﺍﺩﻴﻬﺎ ﻭﺃﻨﻘﺫﺕ ﻝﻐﺔ ﻭﺍﺭﺽ ﻤﺼﺭ ﻤﻥ ﺍﻝﻀﻴﺎﻉ ﻭﺍﻝﺘﻐﺭﻴﺏ ﻭﻤﺎﺯﺍﻝﺕ‬
‫ﻭﺤﻴﺜﻤﺎ ﺫﻫﺒﺕ ﺍﻝﻜﻨﻴﺴﺔ ﻓﻰ ﻭﻗﺕ ﺍﻝﻨﺼﺭﺓ ﺃﻭ ﺯﻤﺎﻥ ﺍﻝﺘﻌﺏ ﻓﻰ ﺯﻤﺎﻥ ﺍﻝﺘﺠﻠﻴﺎﺕ ﺍﻭ ﺍﻝﻜﺒﻭﺍﺕ ﻓﻰ ﺯﻤﺎﻥ‬
‫ﺍﻻﻨﻜﻤﺎﺵ ﻭﺍﻻﻨﻁﻭﺍﺀ ﺍﺓ ﻗﻰ ﻜﺎﻨﺕ ﺩﻭﻤﺎ ﻓﻜﺭ ﻭﺼﻭﺕ ﺃﷲ ﺍﻝﻌﺎﻝﻰ ﺘﺠﻠﺱ ﻜﻤﻌﻠﻤﻬﺎ ﻓﻰ ﻤلﺀ ﺍﻝﺯﻤﺎﻥ )ﻭﺴﻁ‬
‫ﺍﻝﻌﻠﻤﺎﺀ ﺘﺴﻤﻌﻬﻡ ﻭ ﺘﺴﺄﻝﻬﻡ(ﻝﻭ‪ ٤٦ :٢‬ﻭﻴﻭﺴﻑ ﻭﻤﺭﻴﻡ ﻭﻜل ﻨﻔﺱ ﻤﺘﺒﺘﻠﺔ ﻤﻊ ﻴﻭﺴﻑ ﻭﻤﺭﻴﻡ ﻴﺒﺤﺜﺎﻥ‬
‫ﻋﻨﻪ ﻭﺴﻁ ﺍﻝﺠﻤﻭﻉ ﻭﻫﻰ ﺘﺘﺒﻨﻰ ﻜل ﺤﻕ ﻓﻰ ﻜﻼﻤﻬﻡ ﻭﺘﻌﻤﺩﻩ ﻓﻰ ﺩﻤﻭﻉ ﺍﻝﺘﻭﺒﺔ ﻭﺘﺼﺤﺢ ﻜل ﺨﻁﺄ‬
‫ﺒﻘﻭﺍﻨﻴﻨﻬﺎ ﺍﻝﺭﺸﻴﺩﺓ ﻭﺘﺘﺸﻔﻊ ﻓﻰ ﻋﻴﻭﺒﻬﻡ ﺒﺎﻝﺭﻭﺡ ﻭﻨﻘﺎﺌﺼﻬﻡ ﻭﺘﻜﻤل ﻤﺎ ﺒﺩﺃﻭﻩ ﻭﺘﺸﺎﺭﻜﻬﻡ ﻫﻭﺍﺠﺴﻬﻡ‬
‫ﻭﺃﺸﻭﺍﻗﻬﻡ ﻭﺘﺸﺒﻌﻬﻡ ﺒﺎﻝﻼﻫﻭﺕ ﻭﺍﻝﺨﺒﺯ ﻭﻓﻰ ﻜل ﺫﻝﻙ ﺘﺴﺘﻠﻬﻡ ﺍﻝﻤﻭﺍﻫﺏ ﻭﺘﻔﻙ ﺍﻝﻁﺎﻗﺎﺕ ﻭﺘﺒﻜﺕ ﺍﻝﻜﺒﺎﺭ‬
‫ﺸﻜﻼ ﻭﺘﺸﺠﻊ ﺍﻝﺼﻐﺎﺭ ﺍﻝﻨﻔﻭﺱ ﻭﺘﺩﺒﺭ ﺍﻝﻜﻭﻥ ﺘﺩﺒﻴﺭﺍ ﺤﺴﻨﺎ ﻭﺘﺼﻠﻰ ﻤﻥ ﺍﺠل ﺍﻥ ﻴﻤﻼﺀ ﺍﷲ ﺍﻝﻘﻠﻭﺏ ﻓﺭﺤﺎ‬
‫‪٧‬‬
‫ﻭﻨﻌﻴﻤﺎ( ‪.‬‬
‫ﺍﻝﻤﺭﺍﺤل ﺍﻝﺘﺎﺭﻴﺨﻴﺔ ﻝﻌﻼﻗﺔ ﺍﻝﻤﻭﺍﻫﺏ ﺒﺎﻝﺘﺩﺒﻴﺭ‪:‬‬
‫ﻝﻜﻰ ﻨﺩﺭﺱ ﻤﻭﻀﻭﻋﻨﺎ ﺒﺸﻜل ﻤﻭﺜﻕ ﻨﻘﺴﻡ ﺘﺎﺭﻴﺦ ﺍﻝﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻝﻜﻨﺒﺴﺔ ﻭﺍﻝﻤﻭﺍﻫﺏ ﺍﻝﻰ ‪ ٤‬ﺍﻓﺴﺎﻡ‪:‬‬

‫‪5‬‬
‫‪Bertilink, Les Rapports entre le Monachisme Egyptien et l’Episcopat‬ﻝﻠﻤﺯﻴﺩ ﻤﻥ ﺍﻝﺘﻔﺎﺼﻴل ﺤﻭل ﻫﺫﺍ ﺍﻝﻤﻀﻭﻉ ﺭﺍﺠﻊ‬
‫‪ Proche Orient‬ﻭﻋﻥ ﺍﻝﻠﻘﺎﺀ ﺒﻴﻥ ﺍﻝﺭﻫﺒﺎﻥ ﺍﺒﺎﺀ ﺍﻝﺒﺭﻴﺔ ﻭﺍﻝﺒﻁﺭﻴﺭﻙ ﺍﻨﻅﺭ ‪d’Alexandrie ,dans ,Melanges C. Mondésert ,Paris,1987 .‬‬
‫‪Chrétien, 1998‬‬
‫‪6‬‬
‫‪For the Life of the World‬ﺍﻨﻅﺭ ﺍﻝﻜﺘﺎﺏ ﺍﻝﻬﺎﻡ ﻝﻠﻌﺎﻝﻡ ﺍﻻﺭﺜﻭﺫﻜﺴﻰ ﺍﻝﺭﻭﺴﻰ ﺍﻝﻜﺴﻨﺩﺭ ﺸﻤﻴﻤﺎﻥ‬
‫‪7‬‬
‫‪J,N, Newan,,Essays Critical and Historical ,Londonm! Vol. p.232.‬‬

‫‪3‬‬
 ‫‪– ١‬ﺍﻝﻔﺘﺭﺓ ﺍﻻﻭﻝﻰ ﺘﻤﺘﺩ ﻤﻥ ﻋﺎﻡ ‪ ٣٠‬ﺍﻝﻰ ﻋﺎﻡ ‪ ٦٥‬ﻤﺒﻼﺩﻴﺔ ﻭﺘﺸﻤل ‪:‬‬
‫‪-‬ﺍﻝﺘﺭﺍﺜﺎﺕ ﺍﻝﻰ ﺴﺒﻘﺕ ﺍﻻﻨﺎﺠﻴل ﺍﻻﺯﺍﺌﻴﺔ‬
‫‪-‬ﺍﻝﻤﺼﺎﺩﺭ ﺍﻻﻭﻝﻰ ﻝﺴﻔﺭ ﺍﻝﺭﻭﻴﺄ‬
‫‪-‬ﺍﻻﺼﻭل ﺍﻻﻭﻝﻰ ﻝﺴﻔﺭ ﺍﻻﻋﻤﺎل‬
‫‪ – ٢‬ﺍﻝﻔﺘﺭﺓ ﻤﻥ ﻋﺎﻡ ‪ ٦٥‬ﺍﻝﻰ ﻋﺎﻡ ‪ ٨٥‬ﻭﺘﺸﻤل ‪:‬‬
‫‪ -‬ﺘﺩﻭﻴﻥ ﺍﻨﺠﻴل ﻤﺭﻗﺱ‬
‫‪ -‬ﺘﺩﻭﻴﻥ ﺍﻋﻤﺎل ﻝﻭﻗﺎ ﺍﻻﻨﺠﻴل ﻭﺴﻔﺭ ﺍﻻﻋﻤﺎل – ﺘﺩﻭﻴﻥ ﺍﻨﺠﻴل ﻤﺘﻰ‬
‫‪– ٣‬ﺍﻝﻔﺘﺭﺓ ﻤﻥ ﻋﺎﻡ ‪ ٨٥‬ﺍﻝﻰ ﻋﺎﻡ ‪ ١٠٠‬ﻭﺘﺸﻤل ‪:‬‬
‫‪-‬ﺒﺎﻗﻰ ﺭﺴﺎﺌل ﺒﻭﻝﺱ‬
‫‪ -‬ﺍﻨﺠﻴل ﻭﺭﺴﺎﺌل ﻴﻭﺤﻨﺎ‬
‫‪ -‬ﺍﻝﺭﺅﻴﺎ‬
‫‪– ٤‬ﺍﻝﻔﺘﺭﺓ ﺍﻻﺒﺎﺌﻴﺔ ﺍﻻﻭﻝﻰ ﻤﺕ ‪ ١٠٠‬ﺍﻝﻰ ‪ ٢٠٠‬ﻭﺘﺸﻤل‪:‬‬
‫‪ -‬ﺍﻝﺩﻴﺩﺍﻜﻰ‬
‫‪-‬ﺍﻝﺭﺍﻋﻰ ﻝﻬﺭﻤﺎﺱ‬
‫‪ -‬ﺍﻝﺭﺴﺎﻝﺔ ﺍﻻﻭﻝﻰ ﻻﻜﻠﻴﻤﻨﻀﺱ ﺍﻝﻰ ﺍﻝﻜﻭﺭﻨﺜﻴﻴﻥ‬
‫‪ -‬ﺭﺴﺎﺌل ﺍﻏﻨﺎﻁﻴﻭﺱ ﺍﻝﻰ ﺍﻫل ﺴﻤﻴﺭﻨﺎ ﻭﺍﻫل ﻓﻴﻼﺩﻝﻔﻴﺎ ﻭﺍﻝﻤﻐﻨﻴﺴﻴﻴﻥ‬
‫ﻫﻨﺎﻙ ﺜﻼﺙ ﻤﻭﺍﻗﻑ ﻓﻰ ﺤﻴﺎﺓ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻤﺴﻴﺤﻴﺔ ﺍﻻﻭﻝﻰ ﺘﺅﻜﺩ ﻫﺫﺍ ﺍﻝﺘﻭﺘﺭ ﺍﻝﺨﻼﻕ ﺒﻴﻥ ﺍﻝﻤﻭﺍﻫﺏ‬
‫ﺍﻝﺭﻭﺤﻴﺔ ﻭﺍﻝﺘﺴﻠﻴﻡ ﺍﻝﻤﻁﻠﻕ ﻝﻨﻌﻤﺔ ﺍﻝﺭﺏ ﻭﺒﻴﻥ ﺍﻝﺘﺩﺒﻴﺭ ﺍﻝﺯﻤﻨﻰ ﻭﺍﻝﺘﺯﺍﻡ ﺸﺌﻭﻥ ﺍﻻﺭﺽ ﻭﻨﺴﺘﻁﻴﻊ ﺍﻥ‬
‫ﻨﻌﻁﻰ ﻝﻬﺫﻩ ﺍﻝﻤﻭﺍﻗﻑ ﺍﺴﻤﺎﺀ ﻭﻫﻰ‪:‬‬
‫ﺃﻝﻤﻭﺍﻫﺏ ﺍﻝﺭﻭﺤﻴﺔ ﻭﺍﺒﻌﺎﺩﻫﺎ ﺍﻻﺤﺘﻤﺎﻋﻴﺔ ﻭﻤﺭﺩﻭﺩﺍﺘﻬﺎ ﺍﻝﺤﻀﺎﺭﻴﺔ ‪:‬‬
‫ﺍﻝﻜﻨﻴﺴﺔ ﺍﻻﻭﻝﻰ ﻜﻨﺎ ﺴﺒﻕ ﻭﺫﻜﺭﻨﺎ ﺘﺘﻌﺎﻤل ﻤﻊ ﺍﻝﻭﺍﻗﻊ ﺍﻝﺘﺎﺭﻴﺨﻰ ﺒﺎﺤﺎﺴﻴﺱ ﻻﻫﻭﺘﻴﺔ ﺭﺍﻗﻴﺔ ﻓﻠﻘﺩ ﺭﺃﺕ‬
‫ﻭﺒﻌﻴﻭﻥ ﺜﺎﻗﺒﺔ ﻓﻰ ﻋﺯ ﺍﻝﻭﺜﻨﻴﺔ ‪٨‬ﺒﻭﺍﺭﻕ ﺍﻤﺎل ﺨﻼﺼﻴﺔ ﻭﻓﻰ ﺍﻝﻔﻠﺴﻔﺔ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ ﻭﺴﻴﻠﺔ ﻓﻜﺭ ﻭﺍﺩﺍﺓ ﻜﺭﺍﺯﺓ‬
‫ﻭﻓﻰ ﻋﺎﺩﺍﺕ ﺍﻝﻤﺼﺭﻴﻴﻥ ﺩﺭﻭﺴﺎ ﺭﻭﺤﻴﺔ ﻓﺎﻝﻤﻭﺍﻫﺏ ﺍﻝﺭﻭﺤﻴﺔ ﺒﻌﺩ ﺍﻝﺘﺠﺴﺩ ﻝﻬﺎ ﻤﺩﻝﻭﻻﺕ ﻭﻤﺭﺩﻭﺩﺍﺕ‬
‫ﺘﺎﺭﻴﺨﻴﺔ ﻭﻭﺍﻗﻌﻴﺔ ﻭﻫﺫﺍ ﻫﻭ ﺠﺩﻴﺩ ﺍﻝﻤﺴﻴﺤﻴﺔ ﻻﻨﻪ ﻻ ﻴﻤﻜﻥ ﻝﻠﻤﺭﺀ ﺍﻥ ﻴﻜﻭﻥ ﻤﺘﻤﺩﻴﻨﺎ ﻓﻰ ﺘﺩﻴﻨﻪ ﻭﺒﺩﻭﻴﺎ‬
‫ﻓﻰ ﺴﻠﻭﻜﻪ ﻓﻰ ﺍﻝﻤﺩﻴﻨﺔ ﻜﻤﺎ ﻴﻘﻭل ﺍﻝﻤﻁﺭﺍﻥ ﺠﻭﺭﺝ ﺨﻀ ﺭ‪ ٩‬ﻓﺎﻝﻤﻭﺍﻫﺏ ﺍﻯ ﺍﻝﺨﺎﺭﻴﺴﻤﺘﺎ ﻤﻌﻨﻰ‬
‫‪١٠‬‬
‫ﻭﺤﻴﻨﻤﺎ ﺼﺎﺭﺕ ﺍﻯ ﺍﻝﻤﻭﺍﻫﺏ ﻋﻠﻰ ﻴﺩ‬ ‫‪Χαρίσµατα‬ﻭﺍﻝﻤﻭﻫﺒﺔ ﻫﻰ ﻝﻔﻅﺎ ﻭﻓﺤﻭﻯ ﻫﻰ ﻨﻌﻤﺔ ﻭﺠﻬﺎﺩ‬
‫ﺍﻝﻐﻨﻭﺴﻴﻴﻥ ﻏﻴﺒﻴﺎﺕ ﻭﺍﺭﺴﺘﻘﺭﺍﻁﻴﺔ ﺭﻭﺤﻴﺔ ﻓﺎﺭﻏﺔ ﺍﺩﺍﻨﺘﻬﺎ ﺍﻝﻜﻨﻴﺴﺔ ﻏﻴﺭ ﻋﺎﺒﺌﺔ ﺒﻤﺎ ﻝﻬﺎ ﻤﻥ ﻓﻜﺭ ﻴﺒﺩﻭﺍ‬
‫ﻝﻠﺴﺫﺝ ﺨﻼﺒﺎ ﻭﺍﻨﺤﺎﺯﺕ ﻝﻠﻨﺎﺱ ﻭﻫﻤﻭﻫﻡ ﺍﻝﻤﺼﻴﺭﻴﺔ ﻭﻗﻔﺯ ﺍﺒﺎﺀ ﺍﻝﻜﻨﻴﺴﺔ ﻗﻔﺯﺍﺕ ﻻﻫﻭﺘﻴﺔ ﻏﻴﺭ ﻤﺴﺒﻭﻗﺔ‬

‫‪8‬‬
‫‪ William F,Arndt,Greek-English Lexicon of‬ﻤﻥ ﺍﺠل ﺍﻝﻤﻌﻨﻰ ﺍﻝﻼﻫﻭﺘﻰ ﻭﺍﻝﻠﻐﻭﻯ ﻭﻤﻜﺎﻨﺔ ﺍﻝﺘﻌﺒﻴﺭ ﻓﻰ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ ﻭﻋﻨﺩ ﺍﻻﺒﺎﺀ ﺍﻨﻅﺭ‬
‫‪the New Testament and Other Early Christian Literature , p,٨٨٥‬‬
‫‪9‬‬
‫ﺍﺘﻅﺭ ﻜﺘﺎﺏ )ﻫﺫﺍ ﺍﻝﻌﻠﻡ ﻻ ﻴﻜﻔﻰ( ﺩﺍﺭ ﺍﻝﻨﻬﺎﺭ ﻝﻠﻨﺸﺭ ﺒﻴﺭﻭﺕ ‪٢٠٠٦‬‬
‫‪10‬‬
‫ﺍﻨﻅﺭ ﺍﻝﻘﺎﻤﻭﺱ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ ﺹ ‪٨٨٥‬‬

‫‪4‬‬
‫ﻻﻴﻘﺎﻅ ﺍﻝﺤﺒﻴﺏ ﺍﻝﻨﺎﺌﻡ ﻓﻰ ﺴﻔﻴﻨﺔ ﺍﻻﻤﻡ ﺍﻝﻤﻌﺫﺒﺔ ﻤﻥ ﺍﻻﻤﻭﺍﺝ ﻭﺨﺭﺝ ﻋﻠﻰ ﺍﻝﻌﺎﻝﻡ ﻻﻫﻭﺘﻴﻭﻫﺎ ﺒﻨﻅﺭﻴﺔ‬
‫‪١١‬‬
‫‪ σπερµατικός λόγος‬ﺘﻠﻙ ﺍﻝﻨﻅﺭﻴﺔ ﺍﻝﺘﻰ ﻻ ﺘﻌﻁﻰ ﺨﻼﺼﺎ ﻤﺠﺎﻨﻴﺎ ﻝﻐﻴﺭ‬ ‫ﺍﻻﺴﺒﺭﻤﺎﺘﻴﻜﻭﺱ ﻝﻭﻏﻭﺱ‬
‫ﺍﻝﻤﺅﻤﻨﻴﻥ ﻜﻤﺎ ﻅﻥ ﺍﻝﺒﻌﺽ ﺒﻘﺩﺭ ﻤﺎ ﺘﺴﻌﻰ ﻝﺘﺴﻴﺭ ﺍﻝﻤﻴل ﺍﻝﺜﺎﻨﻰ ﻓﻜﺭﻴﺎ ﻤﻊ ﺍﻓﻜﺎﺭ ﺍﻝﻨﺎﺱ ﻝﻜﻰ ﺘﻜﺘﺸﻑ ﻤﺎ‬
‫ﷲ ﻓﻰ ﻫﺫﻩ ﺍﻝﺤﻀﺎﺭﺍﺕ ﻭﻤﺎ ﻝﻘﻴﺼﺭ ﻭﻤﺎ ﻝﻠﺸﻴﻁﺎﻥ ﻭﺍﻻﺴﺒﺭﻤﺎﺘﻴﻜﻭﺱ ﻝﻭﻏﻭﺱ ﻫﻭ ﻗﻔﺯﺓ ﻤﻥ ﺍﻝﻌﻠﻤﺎﺀ‬
‫ﻻﻜﺘﺸﺎﻑ ﺍﻥ ﻝﻠﺭﺏ ﻝﻘﺎﺤﺎ ﻓﻰ ﺍﻝﺤﻀﺎﺭﺍﺕ ﻝﻡ ﻴﺠﺩ ﺭﺤﻡ ﺍﻻﻤﻡ ﻤﺨﺼﺒﺎ ﺒﺎﻝﺭﻭﺡ ﻝﻴﻭﻝﺩ ﻓﻴﻪ ﺍﻝﻤﺴﻴﺢ ﻓﺨﺭﺝ‬
‫ﻤﻨﻪ ﺍﻨﺒﻴﺎﺀ ﻝﻠﺭﺏ ﻭﺨﺭﺝ ﻤﻨﻪ ﺨﺩﺍﻤﺎ ﻻﺒﻠﻴﺱ ﻭﻝﻌل ﺤﺭﻜﺎﺕ ﺍﻝﺘﻨﺼﻴﺭ ﺍﻝﻜﺒﻴﺭﺓ ﻓﻰ ﻫﺫﻩ ﺍﻻﻴﺎﻡ ﺍﻻ ﺩﻝﻴﻼ ﻋﻠﻰ‬
‫ﺼﺩﻕ ﺤﺩﺱ ﺍﻻﺒﺎﺀ ﻤﻥ ﻨﺤﻭ ﺍﻻﻤﻡ ﻭﺫﻫﺏ ﺍﺒﻥ ﺍﻻﺴﻜﻨﺩﺭﻴﺔ ﺍﻝﺒﺎﺭ ﺍﻜﻠﻴﻤﻨﻀﺱ ﺍﻝﻰ ﺍﻝﻘﻭل ﺍﻝﺭﻫﻴﺏ ﺍﻥ‬
‫ﺍﻝﻔﻼﺴﻔﺔ ﺍﻯ ﺍﻝﻤﺜﻘﻔﻴﻥ ﺍﻝﺼﺎﺩﻗﻴﻥ ﻫﻡ ﺍﻨﺒﻴﺎﺀ ﺍﻝﻭﺜﻨﻴﺔ ﺍﻨﻬﺎ ﺍﻴﺠﺎﺒﻴﺔ ﺍﻝﻜﺭﺍﺯﺓ ﻭﺍﻝﻜﺭﺍﺯﺓ ﺍﻻﻴﺠﺎﺒﻴﺔ ﺍﻝﺘﻰ‬
‫ﺩﺸﻨﻬﺎ ﺒﻭﻝﺱ ﺍﻝﺭﺴﻭل ﻓﻰ ﺍﺜﻴﻨﺎ ﺒﺎﻝﻴﻭﻨﺎﻥ)ﺍﻉ ‪ ( ١٧‬ﻭﻨﻌﻭﺩ ﺍﻝﻰ ﺍﻫﻡ ﺍﻻﺤﺩﺍﺙ ﺍﻝﺘﻰ ﻓﺠﺭﺕ ﻗﻀﻴﺔ ﺍﻝﻌﻼﻗﺔ‬
‫ﺒﻴﻥ ﺍﻝﻤﻭﺍﻫﺏ ﺍﻝﺭﻭﺤﻴﺔ ﻭﺍﻝﺘﺩﺒﻴﺭﺍﺕ ﺍﻝﻴﻭﻤﻴﺔ ﻭﻨﻜﺘﻔﻰ ﺒﺜﻼﺙ ﻤﻭﺍﻗﻑ ﻓﻰ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ ﻭﻨﺘﺭﻙ ﺍﻝﺒﺎﻗﻰ‬
‫ﻝﻠﺒﺎﺤﺜﻴﻥ ﺍﻝﺸﺒﺎﺏ‬
‫ﺃﻭﻻ‪ :‬ﺍﻝﺤﺎﺩﺜﺔ ﺍﻻﻭﻝﻰ ﺍﻝﺘﻰ ﻅﻬﺭ ﻓﻴﻬﺎ ﺍﻝﺘﻭﺘﺭ ﺍﻝﺨﻼﻕ ﺒﻴﻥ ﺍﻝﺨﺎﺭﻴﺴﻤﺘﺎ ﻭﺍﻻﻴﻜﻭﻨﻭﻤﻴﺎ ﻭﺭﺩﺕ ﻓﻰ ﺴﻔﺭ‬
‫ﺘﺎﺭﻴﺦ ﺍﻝﻌﺎﺌﻠﺔ ﺍﻝﻤﺴﻴﺤﻴﺔ ﺍﻻﻭﻝﻰ ﺤﻴﻨﻤﺎ ﺤﻤﻠﺕ ﺍﻝﻨﻌﻤﺔ ﺍﻝﻤﺅﻤﻨﻴﻥ ﻓﺎﺤﺒﻭﺍ ﺍﻝﻤﻠﻙ ﺍﻝﻤﺴﻴﺢ ﻭﺘﺭﻜﻭﺍ ﻜل ﺸﺊ‬
‫ﺘﺤﺕ ﺍﻗﺩﺍﻡ ﺍﻝﻜﻨﻴﺴﺔ)ﻭﻜﺎﻥ ﻝﺠﻤﻬﻭﺭ ﺍﻝﺫﻴﻥ ﺍﻤﻨﻭﺍ ﻗﻠﺏ ﻭﺍﺤﺩ ﻭﻨﻔﺱ ﻭﺍﺤﺩﺓ ﻭﻝﻡ ﻴﻜﻥ ﺍﺤﺩ ﻴﻘﻭل ﺍﻥ ﺸﻴﺌﺎ‬
‫ﻤﻥ ﺍﻤﻭﺍﻝﻪ ﻝﻪ ﺒل ﻜﺎﻥ ﻋﻨﺩﻫﻡ ﻜل ﺸﺊ ﻤﺸﺘﺭﻜﺎ ﻭﺒﻘﻭﺓ ﻋﻅﻴﻤﺔ ﻜﺎﻥ ﺍﻝﺭﺴل ﻴﺅﺩﻭﻥ ﺍﻝﺸﻬﺎﺩﺓ ﺒﻘﻴﺎﻤﺔ ﺍﻝﺭﺏ‬
‫ﻴﺴﻭﻉ ﻭﻨﻌﻤﺔ ﻋﻅﻴﻤﺔ ﻋﻠﻰ ﺠﻤﻴﻌﻬﻡ ﺍﺫ ﻝﻡ ﻴﻜﻥ ﺍﺤﺩ ﻓﻴﻬﻡ ﻤﺤﺘﺎﺠﺎ ﻻﻥ ﻜل ﺍﻝﺫﻴﻥ ﻜﺎﻨﻭﺍ ﺍﺼﺤﺎﺏ ﺤﻘﻭل ﺍﻭ‬
‫ﺒﻴﻭﺕ ﻜﺎﻨﻭﺍ ﻴﺄﺘﻭﻥ ﺒﺎﺜﻤﺎﻥ ﺍﻝﻤﺒﻴﻌﺎﺕ ﻭﻴﻀﻌﻭﻨﻬﺎ ﻋﻨﺩ ﺍﺭﺠل ﺍﻝﺭﺴل)ﻤﻭﻫﺒﺔ ﺍﻝﻌﻁﺎﺀ( ﻓﻜﺎﻥ ﻴﻭﺯﻉ ﻋﻠﻰ‬
‫ﻜل ﺍﺤﺩ ﻜﻤﺎ ﻴﻜﻭﻥ ﻝﻪ ﺍﺤﺘﻴﺎﺝ )ﻤﻭﻫﺒﺔ ﺍﻝﺘﺩﺒﻴﺭ ﺍﻝﺤﺴﻥ(ﺍﻉ‪ .( ٣٤- ٤‬ﺍﻝﺨﺎﺭﺴﻤﺎ ﺼﺎﺭﺕ ﻋﺩﻭﻯ ﻁﻴﺒﺔ‬
‫ﺍﺼﺎﺒﺕ ﻜل ﺍﻝﺠﻤﺎﻋﺔ ﻭﺍﻝﺠﻭ ﺍﻝﻌﺎﻡ ﺠﻭ ﻨﻌﻤﺔ ﺍﻝﺤﺏ ﻭ ﺍﻝﺘﺭﻙ ﻭﺍﻝﺘﺠﺭﺩ ﻭﺍﻝﺜﻘﺔ ﻭﺍﻝﻰ ﺍﻥ ﺠﺄﺕ ﺍﺴﺭﺓ ﺼﻐﻴﺭﺓ‬
‫ﻤﻥ ﺤﻨﺎﻨﻴﺎ ﺍﻝﺯﻭﺝ ﻭﺴﻔﻴﺭﺓ ﺍﻝﺯﻭﺠﺔ ﻭﻝﻡ ﻴﻘل ﻝﻨﺎ ﻝﻭﻗﺎ ﺸﻴﺌﺎ ﻋﻥ ﺍﻭﻻﺩﻫﻡ ﻭﺍﺼﺎﺒﻬﻡ ﺍﻝﻘﻠﻕ ﻅﻨﻭﺍ ﺍﻨﻬﻡ ﻗﺩ‬
‫ﺘﺴﺭﻋﻭﺍ ﻓﻰ ﺍﻻﺴﺘﺠﺎﺒﺔ ﻝﺼﻭﺕ ﺍﻝﺨﺎﺭﺴﻤﺎ ﻭﻗﺭﺭﻭﺍ ﺍﻥ ﻴﺩﺒﺭﻭﺍ ﺍﻤﻭﺭﻫﻡ ﺒﺸﻜل ﺍﺨﺭ ﻋﻤﻠﻰ ﺍﻜﺜﺭ ﺒﻠﻐﺔ‬
‫ﺍﻝﻴﻭﻡ ﻭﺍﺨﺘﻠﺴﻭﺍ ﻤﻥ ﺜﻤﻥ ﺍﻝﺤﻘل ﻭﺘﺴﺎل ﻝﻭﻗﺎ ﺍﻝﺴﺅﺍل ﺍﻝﻜﺒﻴﺭ)ﻝﻤﺎﺫﺍ ﻤﻸ ﺍﻝﺸﻴﻁﺎﻥ ﻗﻠﺒﻙ ﻝﺘﻜﺫﺏ ﻋﻠﻰ ﺍﻝﺭﻭﺡ‬
‫ﺍﻝﻘﺩﺱ ﻭﺘﺨﺘﻠﺱ ﻤﻥ ﺜﻤﻥ ﺍﻝﺤﻘل؟( ﻭﻭﻀﻊ ﻝﻭﻗﺎ ﻭﺭﺒﻤﺎ ﻻﻭل ﻤﺭﺓ ﺍﻻﻁﺎﺭ ﺍﻝﻼﻫﻭﺘﻰ ﻭ ﺍﻝﺘﺸﺭﻴﻌﻰ ﻝﻠﻌﻼﻗﺔ‬
‫ﺒﻴﻥ ﺍﻝﻤﻭﻫﺒﺔ ﻭﺴﻭﺀ ﺍﻝﺘﺩﺒﻴﺭ )ﺍﻨﺕ ﻝﻡ ﺘﻜﺫﺏ ﻋﻠﻰ ﺍﻝﻨﺎﺱ ﺒل ﻋﻠﻰ ﺍﷲ(ﺍﻉ ‪ (٤-٥‬ﺍﺘﻬﺎﻡ ﺨﻁﻴﺭ ﻋﻠﻰ ﺨﻁﺄ‬
‫ﻴﺒﺩﻭ ﺒﺴﻴﻁﺎ ﻭﻝﻜﻥ ﺍﻻﺭﺘﺩﺍﺩ ﻝﻼﻨﺸﻐﺎل ﻭﺘﺄﻤﻴﻥ ﺍﻝﻤﺴﺘﻘﺒل ﺍﻝﺭﻭﺤﻰ ﺍﻭ ﺍﻝﺠﺴﺩﻯ ﺨﺎﺭﺝ ﺍﻁﺎﺭ ﺍﻝﺠﻤﺎﻋﺔ‬
‫ﺍﻝﻤﺅﻤﻨﺔ ﻨﺘﻴﺠﺔ ﺍﻻﻨﺸﻐﺎل ﺒﺎﻝﺫﺍﺕ ﺒﻌﺩ ﺍﻥ ﺫﺍﻕ ﺤﻼﻭﺓ ﺍﻝﻌﻁﺎﺀ ﻫﻭ ﻓﻰ ﻨﻅﺭ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻻﻭﻝﻰ ﻜﺫﺏ ﻋﻠﻰ‬
‫ﻭﻫﻨﺎ ﻴﻨﻁﺒﻕ ﺍﻝﻘﻭل ﺍﻻﻝﻬﻰ ﻭﻫﺫﺍ ﻻ ﻴﻌﻨﻰ ﺍﻨﻜﺎﺭ ﺍﻝﺘﺩﺒﻴﺭ‬ ‫ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻭﺘﺤﺎﻝﻑ ﻤﻊ ﺍﻝﺸﻴﻁﺎﻥ‬
‫ﻭﺍﻝﺤﺴﺎﺒﺎﺕ ﻓﺎﻝﺭﺏ ﻨﻔﺴﻪ ﺩﻋﺎ ﺍﻝﻰ ﺍﻝﺠﻠﻭﺱ ﻭﺤﺴﺎﺏ ﺤﺴﺎﺏ ﺍﻝﻨﻔﻘﺔ ﺍﻝﻤﺸﻜﻠﺔ ﻫﻰ ﻓﻰ ﺍﻥ ﻴﺨﻔﻰ ﻫﺫﺍ‬
‫ﺍﻻﻤﺭ ﻤﺼﺎﻝﺤﺎ ﺸﺨﺼﻴﺔ ﻭﻨﻭﺍﻴﺎ ﺴﻴﺌﺔ ﻭﺍﻝﻤﺜﺎل ﻴﻬﻭﺫﺍ ﻭﻋﻼﻗﺘﻪ ﺒﺎﻝﺘﺩﺒﻴﺭ)ﻴﻭ‪. (٦: ١٢‬ﻭﻝﻬﺫﺍ ﻓﺎﻝﺭﺩ ﻋﻠﻰ‬
‫ﻫﺫﺍ ﺍﻝﺼﺭﺍﻉ ﻜﺎﻥ ﺤﺎﺴﻤﺎ ﻭﻫﻭ ﺍﻝﺘﺩﺒﻴﺭ ﺍﻝﺤﺴﻥ ﻤﻥ ﺠﻬﺔ ﻭﺍﻝﻌﻘﺎﺏ ﺍﻝﺼﺎﺭﻡ ﻋﻠﻰ ﺘﺒﺩﻴﺩ ﺍﻤﻭﺍل ﺍﷲ ﻤﻥ‬

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‫ﻝﻠﻤﺯﻴﺩ ﻤﻥ ﺍﻝﻤﻌﻠﻭﻤﺎﺕ ﺤﻭل ﺍﻻﺴﺒﺭﻤﺎﺘﻴﻜﻭﺱ ﻝﻭﻏﻭﺱ ﻋﺘﺩ ﺍﻻﺒﺎﺀ ﺍﻨﻅﺭ ﺍﻝﻤﻌﺠﻡ ﺍﻻﺒﺎﺌﻰ ﻻﻤﺒﻰ ﺹ ‪١٢٤٩- ١٢٤٨‬‬

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‫ﺠﻬﺔ ﺍﺨﺭﻯ )ﻓﻨﻬﺽ ﺍﻻﺤﺩﺍﺙ ﻭﺤﻤﻠﻪ ﺨﺎﺭﺠﺎ ﻭﺩﻓﻨﻭﻩ( ﻝﻡ ﻴﻬﺘﻡ ﺒﻪ ﺍﻝﺸﻴﻭﺥ ﺒل ﺘﺭﻜﻭﻩ ﻝﻼﺤﺩﺍﺙ)ﺍﻯ‬
‫ﻨﻴﻭﺘﻴﺭﻯ( ﻓﺎﻝﺸﻴﻭﺥ ﻝﻬﻡ ﻤﻬﺎﻡ ﺍﺨﺭﻯ‪ .‬ﻭﻗﺩﻴﻤﺎ ﻗﺎل ﺤﻜﻤﺎﺀ ﻤﺼﺭ ﺍﻥ ﺍﻝﺠﺸﻊ ﻝﻴﺱ ﻝﻪ ﻗﺒﺭ ﺍﻯ ﺍﻨﻪ ﻏﺎﺌﺏ‬
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‫ﻋﻥ ﺍﻝﺫﺍﻜﺭﺓ ﺍﻝﺠﻤﻌﻴﺔ ﻝﻼﻤﺔ‪.‬‬
‫ﺜﺎﻨﻴﺎ‪:‬ﺍﻝﺤﺎﺩﺙ ﺍﻝﺜﺎﻨﻰ ﺠﺎﺀ ﻤﻥ ﻭﺭﺍﺀ ﻅﻬﻭﺭ ﺍﻝﻨﻌﺭﺍﺕ ﺍﻻﺜﻨﻴﺔ ﻭﺴﻁ ﺍﻝﺠﻤﺎﻋﺔ ﻭﺒﻌﺩ ﺍﻥ ﺯﺍﺩﺕ ﺍﻝﻤﻭﺍﻫﺏ‬
‫ﻭﻜﺜﺭﺕ ﺍﻝﻨﻌﻡ )ﺤﺩﺙ ﺘﺫﻤﺭ ﻤﻥ ﺍﻝﻴﻭﻨﺎﻨﻴﻴﻥ ﻋﻠﻰ ﺍﻝﻌﺒﺭﺍﻨﻴﻴﻥ ﺃﻥ ﺍﺭﺍﻤﻠﻬﻥ ﻜﻥ ﻴﻐﻔﻠﻥ ﻋﻨﻬﻥ ﻓﻰ ﺍﻝﺨﺩﻤﺔ‬
‫ﺍﻝﻴﻭﻤﻴﺔ)ﺍﻝﺩﻴﺎﻜﻭﻨﻴﺎ(ﺃﻉ ‪ ١-٦‬ﺍﻝﻘﻀﻴﺔ ﺘﺩﺒﻴﺭﻴﺔ ﺒﺎﻝﺩﺭﺠﺔ ﺍﻻﻭﻝﻰ ﻭﺫﺍﺕ ﺠﺫﻭﺭ ﻻﻫﻭﺘﻴﺔ ﻭﻤﺭﺩﻭﺩﺍﺕ‬
‫ﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﺜﻘﺎﻓﻴﺔ ﻓﻤﻬﻤﺎ ﻜﺎﻨﺕ ﺭﻭﺤﺎﻨﻴﺔ ﺍﻝﺸﺨﺹ ﻭﻤﻭﺍﻫﺒﻪ ﻓﻬﺫﺍ ﻻ ﻴﻠﻐﻰ ﺍﻨﺘﻤﺄﺌﻪ ﻭﺜﻘﺎﻓﺘﻪ ﻭﻝﻡ ﻴﺘﻬﻡ‬
‫ﺍﺤﺩ ﺍﻻﺭﺍﻤل )ﺒﺎﻝﺩﻨﺎﻭﺓ( ﻭﻝﻡ ﻴﺘﺭﻜﻭﻫﻥ ﻴﺘﻬﻥ ﺒﻴﻥ ﺍﻝﻤﻜﺎﺘﺏ ﺒل ﺍﺨﺫﻭﺍ ﺍﻝﻘﻀﻴﺔ ﺍﻝﻘﺩﻴﻤﺔ ﻤﺄﺨﺫ ﺍﻝﺠﺩ‬
‫ﻭﺍﺨﺭﺠﻭﺍ ﻤﻨﻬﺎ ﺠﺩﺩﺍ ﻭﻋﺘﻘﺎﺀ ﻻﻫﻭﺘﻴﺔ ﻭﺘﺩﺒﻴﺭﻴﺔ ﺭﻭﺤﻴﺔ ﻭﺴﻨﻭﺍ ﻤﻨﻬﺠﺎ ﺠﺩﻴﺩﺍ ﻓﻰ ﺍﻝﺘﻭﻓﻴﻕ ﺍﻝﺒﺎﺭﻉ ﺒﻴﻥ‬
‫ﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﻭﺍﻻﻴﻜﻭﻨﻭﻤﻴﺎ ﻋﻠﻰ ﺍﻻﺭﺽ ﻭﻝﻡ ﻴﺘﻡ ﺍﻝﺤل )ﺩﻜﺎﻜﻴﻨﻰ( ﺍﻭ ﺒﺎﺴﺘﻌﺠﺎل ﻝﻠﺘﺭﺍﻀﻰ ﺍﻭ ﺨﻭﻓﺎ ﻤﻥ‬
‫ﺍﻝﺩﻭﺸﺔ ﺍﻭ ﻫﺭﻭﺒﺎ ﻤﻥ ﻓﺘﻨﺔ ﻋﺭﻗﻴﺔ ﺒﻴﻥ ﺍﻭﻻﺩ ﺍﷲ ﺒل ﺘﻡ ﺍﻝﺤل ﻓﻰ ﺠﻭ ﺤﻭﺍﺭﻯ ﺩﻴﻤﻭﻗﺭﺍﻁﻰ ﻭﻤﺎ‬
‫ﺍﺭﻭﻉ)ﺩﻋﺎ ﺍﻻﺜﻨﻰ ﻋﺸﺭ ﺠﻤﻬﻭﺭ ﺍﻝﺘﻼﻤﻴﺫ ﻭﻗﺎﻝﻭﺍ ﻻ ﻴﺭﻀﻰ )ﺍﻭﻙ ﺍﺭﺴﺘﻭﻥ ﺍﻯ ﻝﻴﺱ ﻫﺫﺍ ﻫﻭ ﺍﻝﺤل‬
‫ﺍﻻﻤﺜل( ﺃﻥ ﻨﺘﺭﻙ ﻨﺤﻥ ﻜﻠﻤﺔ ﺍﷲ ﻭﻨﺨﺩﻡ ﻤﻭﺍﺌﺩ ﻓﺄﻨﺘﺨﺒﻭﺍ) ﻝﻴﺱ ﻝﻠﻜﻠﻤﺔ ﻋﻼﻗﺔ ﺒﺎﻝﻤﻌﻨﻰ ﺍﻝﻤﻌﺎﺼﺭ‬
‫ﻝﻼﻨﺘﺨﺎﺒﺎﺕ ﺒل ﺘﻌﻨﻰ ﺍﺒﺤﺜﻭﺍ ﺒﺎﻝﺘﺩﻗﻴﻕ ﻋﻥ ﺍﻝﻨﺨﺒﺔ ﻭﺍﻝﺼﻔﻭﺓ ﺒﻴﻨﻜﻡ( ﺍﻴﻬﺎ ﺍﻻﺨﻭﺓ ﺴﺒﻌﺔ ﺭﺠﺎل ﻤﻨﻜﻡ‬
‫ﻤﺸﻬﻭﺩﺍ ﻝﻬﻡ ﻭﻤﻤﻠﻭﺌﻴﻥ ﻤﻥ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻭﺤﻜﻤﺔ ﻓﻨﻘﻴﻤﻬﻡ ﻋﻠﻰ ﻫﺫﻩ ﺍﻝﺤﺎﺠﺔ ﻭﺃﻤﺎ ﻨﺤﻥ ﻓﻨﻭﺍﻅﺏ ﻋﻠﻰ‬
‫ﺍﻝﺼﻼﺓ ﻭﺨﺩﻤﺔ ﺍﻝﻜﻠﻤﺔ ( ﺍﻝﻜﻼﻡ ﻫﻨﺎ ﻜﺜﻴﺭ ﻭﻴﺤﺘﺎﺝ ﻝﺩﺭﺍﺴﺎﺕ ﺨﺎﺼﺔ ﻤﻌﻤﻘﺔ ﻭﻝﻜﻥ ﺍﻝﻤﻬﻡ ﻫﻭ ﺍﻥ ﺍﻝﺭﺴل‬
‫ﻴﻘﻭﻝﻭﻥ)ﻨﺤﻥ( ﻝﻡ ﻴﻘل ﺍﺤﺩ )ﺍﻨﺎ( ﻻﻥ ﺍﻝﻤﻭﺍﻫﺏ ﻫﺒﺔ ﻝﻠﺠﻤﺎﻋﺔ ﻤﻥ ﺨﻼل ﺍﻻﻓﺭﺍﺩ ﻓﻔﻰ ﻭﺴﻁ ﺍﻝﺯﺤﺎﻡ‬
‫ﻭﺍﺨﺘﻼﻁ ﺍﻝﺤﺎﺒل ﺒﺎﻝﻨﺎﺒل ﻭﻀﻴﺎﻉ ﺍﻝﻤﻭﺍﻫﺏ ﺘﺤﺕ ﺍﻗﺩﺍﻡ ﻝﻘﻤﺔ ﺍﻝﻌﻴﺵ ﻻﺒﺩ ﻝﻠﻜﻨﻴﺴﺔ ﺍﻥ ﺘﺠﺩﺩ ﻫﻭﻴﺘﻬﺎ‬
‫ﻜﺨﺎﺩﻤﺔ ﻝﻠﻜﻠﻤﺔ )ﻝﻴﺱ ﺠﻴﺩ ﺍﻯ ﻝﻴﺱ ﻫﺫﺍ ﻫﻭ ﺍﻝﺤل ﺍﻻﻤﺜل( ﻓﺎﻝﻜﻨﻴﺴﺔ ﻝﻴﺴﺕ ﻤﻬﻤﺘﻬﺎ ﺍﻥ ﺘﻁﻌﻡ ﻓﻘﻁ ﺒﻁﻭﻨﺎ‬
‫ﻻ ﺘﺸﺒﻊ ﺒل ﺘﺒﺤﺙ ﻋﻥ ﺍﻝﺠﻴﺎﻉ ﻭﺍﻝﻌﻁﺎﺵ ﺍﻝﻰ ﺍﻝﺒﺭ ﻭﻫﺫﺍ ﻴﻌﻴﺩ ﻁﺭﺡ ﻗﻀﻴﺔ ﺍﻝﺩﻭﺭ ﺍﻻﺠﺘﻤﺎﻋﻰ ﻝﻠﻜﻨﻴﺴﺔ‬
‫ﻭﺍﻝﺫﻯ ﻴﺸﻐل ﺍﻝﻴﻭﻡ ﺍﻝﻼﻫﻭﺘﻴﻭﻥ ﻤﻥ ﺍﻤﺭﻴﻜﺎ ﺍﻝﻼﺘﻴﻨﻴﺔ ﺍﻝﻰ ﺍﻓﺭﻴﻘﻴﺎ ﻤﺭﻭﺭﺍ ﺒﺎﻝﺩﻭل ﺍﻝﻐﻨﻴﺔ ﻭﻻﺒﺩ ﺍﻥ ﺘﺸﻐل‬
‫ﻁﻭﺍﺒﻴﺭ ﺍﻝﻌﻴﺵ ﻭﺜﻭﺭﺓ ﺍﻝﺠﻴﺎﻉ ﺍﻝﻼﻫﻭﺘﻴﻴﻥ ﻓﻰ ﺒﻼﺩﻨﺎ‪ .‬ﺨﺩﻤﺔ ﺍﻝﺨﺒﺯ ﻭﺍﻝﺘﺩﺒﻴﺭ ﻴﺘﺼﺩﻯ ﻝﻬﺎ ﺭﺠﺎﻻ ﻋﻠﻰ‬
‫ﻨﻔﺱ ﺍﻝﻘﺎﻤﺔ ﺍﻝﺭﻭﺤﻴﺔ ﻝﺨﺩﺍﻡ ﺍﻝﻜﻠﻤﺔ ﻭﻤﺸﻬﻭﺩ ﻝﻬﻡ ﻭﻜﻡ ﻤﻥ ﻤﺄﺴﻰ ﺤﺩﺜﺕ ﻭﺘﺤﺩﺙ ﺒﺴﺒﺏ ﺘﻭﻝﻰ ﺍﻝﻐﻴﺭ‬
‫ﻤﺅﻫﻠﻴﻥ ﺭﻭﺤﻴﺎ ﺍﻻﺩﺍﺭﺓ ﻓﻠﻡ ﻴﺴﻠﻡ ﺍﻝﺭﺴل ﺍﻻﺭﺍﻤل ﺍﻝﻰ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﻫﻭﺍﺓ ﺘﻌﺫﻴﺏ ﺍﻝﺒﺸﺭ ﺍﻝﺫﻴﻥ ﺘﺨﺼﺼﻭﺍ‬
‫ﻓﻰ ﺍﻫﺎﻨﺔ )ﺍﺨﻭﺓ ﺍﻝﺭﺏ ( ﻭﺒﺩﻻ ﻤﻥ ﺍﻥ ﻴﺤﻭﻝﻭﻫﻡ ﺍﻝﻰ ﻤﺅﻤﻨﻴﻥ ﺍﺤﺭﺍﺭﺍ ﺠﻌﻠﻭﻫﻡ ﻴﺤﺘﺭﻓﻭﺍ ﺍﻝﺸﺤﺎﺘﺔ ﻴﺎﺴﻡ‬
‫ﺍﻝﺭﺏ ﻭﻗﺩ ﺍﺩﺭﻙ ﻗﺩﺍﺴﺔ ﺍﻝﺒﺎﺒﺎ ﺸﻨﻭﺩﺓ ﺍﻝﺜﺎﻝﺙ ﺨﻁﻭﺭﺓ ﺘﺭﻙ ﺍﻝﻔﻘﺭﺍﺀ ﻓﻰ ﻤﺘﺎﻫﺎﺕ ﺍﻝﻠﺠﺎﻥ ﻭﺍﻝﺭﻭﺘﻴﻥ ﻓﻘﺭﺭ‬
‫ﻭﻻﻭل ﻤﺭﺓ ﻓﻰ ﺘﺎﺭﻴﺦ ﺍﻝﺒﺎﺒﺎﻭﺍﺕ ﺍﻥ ﻴﺴﺘﻘﺒﻠﻬﻡ ﺒﺸﻜل ﻜﺭﻴﻡ ﻭﺒﻨﻔﺴﻪ ﻭﻴﻌﻁﻴﻬﻡ ﻜﺴﻴﺩﻩ ﺍﻜﺜﺭ ﻤﻤﺎ ﻴﻁﻠﺒﻭﻥ‬
‫ﺍﻭ ﻴﻔﺘﻜﺭﻭﻥ ﻭﻜﻨﺎ ﻨﺭﻯ ﻭﻓﻭﺩﺍ ﻤﻥ ﺍﻏﻨﻴﺎﺀ ﺍﻻﺭﺽ ﻴﻨﺘﻅﺭﻭﻥ ﻗﺩﺍﺴﺘﻪ ﻻﻨﻪ ﻋﻠﻰ ﻤﻭﻋﺩ ﻤﻘﺩﺱ ﻤﻊ ﻓﻘﺭﺍﺀ‬
‫ﺍﻝﺸﻌﺏ ‪.‬‬

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‫‪ Ce que la Bible doit à‬ﻋﻥ ﺩﻭﺭ ﺤﻜﻤﺔ ﻤﺼﺭ ﻓﻰ ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ ﻭﺍﻝﻜﻨﺴﺔ ﺍﻻﻭﻝﻰ ﺍﺘﻅﺭ ﺍﻝﻤﺭﺠﻊ ﺍﻝﻬﺎﻡ ﺍﻝﺼﺎﺩﺭ ﻓﻰ ﺒﺎﺭﻴﺱ‬
‫‪l’Egypte ,Bayard ,Paris,,2008.‬‬

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‫ﻭﻻﻭل ﻤﺭﺓ ﻓﻰ ﺘﺎﺭﻴﺦ ﺍﻝﻨﺎﺱ ﺘﺴﻤﻊ ﻋﻥ ﺘﺤﻭل ﺠﺫﺭﻯ ﻓﻰ ﻁﺭﻴﻘﺔ ﺘﻘﺩﻴﻡ ﺍﻝﻤﻌﻭﻨﺔ ﺍﻭ ﺍﻝﻤﺴﺎﻋﺩﺓ ﺍﻭ‬
‫ﺍﻝﻤﺎل ﻓﺨﺩﺍﻡ ﺍﻤﻭﺍل ﺍﻝﻜﻨﻴﺴﺔ ﻤﻥ ﻤﺩﺒﺭﻭﻥ ﺍﻭ ﻝﺠﺎﻥ ﻻﺒﺩ ﺍﻥ ﻴﻜﻭﻥ ﻤﺸﻬﻭﺩ ﻝﻬﻡ ﻭﻤﻤﻠﻭﺌﺒﻥ ﻤﻥ ﺍﻝﺭﻭﺡ‬
‫ﺍﻝﻘﺩﺱ ﻭﺤﻜﻤﺔ ﻓﺎﻝﺸﻬﺎﺩﺓ ﺍﻝﺤﺴﻨﺔ ﺍﻝﻤﻁﻠﻭﺒﺔ ﻝﺭﺴﺎﻤﺔ ﺍﻻﺴﻘﻑ ﻭﺍﻝﻜﺎﻫﻥ ﻭﺍﻝﺩﻴﺎﻜﻭﻥ ﻋﻨﺩ‬
‫ﺘﻴﻤﻭﺜﺄﻭﺱ)‪١‬ﺘﻴﻤﻭ‪ (٧-٣‬ﻫﻰ ﻫﻰ ﻨﻔﺴﻬﺎ ﻭﻻﻗﺎﻤﺔﺨﺩﺍﻡ ﺍﻝﻤﻭﺍﺌﺩ ﻋﻨﺩ ﻝﻭﻗﺎ‪.‬ﻭﺘﻜﻤل ﺍﻝﺼﻭﺭﺓ ﺒﺎﻝﻤﺅﻤﻨﺒﻥ ﻓﻰ‬
‫ﺍﻭﺭﺸﻠﻴﻡ ﺍﻝﺫﻴﻥ ﺍﻤﻨﻭﺍ ﺒﺎﻥ ﺍﻝﺭﺏ ﻗﺭﻴﺏ ﻭﻗﺩﻤﻭﺍ ﺍﻤﻭﺍﻝﻬﻡ ﻝﻠﻜﻨﻴﺴﺔ ﻭﻝﻤﺎ ﺘﺄﺨﺭ ﺍﻝﻤﺠﺊ ﻭﻗﻌﻭﺍ ﻓﻰ ﺍﻝﻌﻭﺯ‬
‫ﻓﺠﺎل ﺒﻭﻝﺱ ﻴﺠﻤﻊ ﺍﻝﻤﻌﻭﻨﺎﺕ ﻝﻬﻡ)‪١‬ﻜﻭ‪ ٤-١: ١٦‬ﺘﺎﺨﺭ ﺍﻝﻤﺠﺊ ﻗﻀﻴﺔ ﺸﻐﻠﺕ ﻋﻠﻤﺎﺀ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ‬
‫ﻭﻋﻠﻤﺎﺀ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻝﻜﻨﺴﻰ ﻭﻝﻘﺩ ﻗﺩﻡ ﻓﻴﻬﺎ ﺍﻻﺏ ﻜﻭﻤﺎﻥ ﻭﻫﻭ ﻤﻥ ﻜﻨﻴﺴﺔ ﺭﻭﻤﺎﻨﻴﺎ ﺍﻻﺭﺜﻭﺫﻜﺴﻴﺔ ﺭﺴﺎﻝﺔ‬
‫ﺩﻜﺘﻭﺭﺍﺓ ﻓﻰ ﺍﺜﻴﻨﺎ ﻭﻝﻘﺩ ﻜﺎﻥ ﻝﻠﺒﺭﻭﻓﺴﻭﺭﺴﺎﻓﺎﺱ ﺍﻏﻭﺭﺩﺱ ﺍﻝﺴﺒﻕ ﺍﻝﻌﻠﻤﻰ ﻓﻰ ﺍﺜﺎﺭﺓ ﻫﺫﻩ ﺍﻝﻘﻀﻴﺔ ﻓﻰ‬
‫ﺍﻻﻭﺴﺎﻁ ﺍﻝﻌﻠﻤﻴﺔ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ ﻭﻫﻰ ﻝﻴﺴﺕ ﻤﺠﺭﺩ ﻗﻀﻴﺔ ﻤﺸﺎﻋﺭﻨﻔﺴﺎﻨﻴﺔ ﻭﺃﺸﻭﺍﻕ ﻋﺎﻁﻔﻴﺔ ﺍﻭ ﺭﻭﺤﻴﺔ‬
‫ﺼﻤﺎﺀ ﻜﻤﺎ ﺍﺭﺍﺩﺘﻬﺎ ﺒﻌﺽ ﺍﻝﻁﻭﺍﺌﻑ ﺍﻝﻤﺴﻴﺤﻴﺔ ﺒل ﻫﻰ ﻗﻀﻴﺔ ﺘﺎﺭﻴﺨﻴﺔ ﻭﻋﻠﻤﻴﺔ ﺘﺘﻌﻠﻕ ﺒﻤﺎﻀﻰ ﻭﺤﺎﻀﺭ‬
‫ﻭﻤﺴﺘﻘﺒل ﺍﻝﺒﺸﺭﻴﺔ ﻭﻻ ﻴﻤﻜﻥ ﺍﻥ ﻨﺤﺼﺭ ﻤﺴﺘﻘﺒل ﺍﻝﺒﺸﺭ ﺍﻝﺯﻤﻨﻰ ﻭﺍﻻﺒﺩﻯ ﻓﻰ ﻤﺠﻤﻭﻋﺔ ﻋﻭﺍﻁﻑ ﺩﻴﻨﻴﺔ‬
‫ﺘﻭﻗﻑ ﺤﺭﻜﺔ ﺍﻝﺤﻴﺎﺓ ﻭﺘﺘﻨﻜﺭ ﻝﻠﺘﺎﺭﻴﺦ ﺍﻨﺘﻅﺎﺭﺍ ﻝﻠﻤﺠﺊ ﻓﻰ ﻤﻌﻨﺎﻩ ﺍﻝﺭﻭﺤﻰ ﻭﺍﻝﻌﺎﻁﻔﻰ ﺍﻝﻀﻴﻕ ﺒﻌﻴﺩﺍ ﻋﻥ‬
‫ﺍﺒﻌﺎﺩﻩ ﺍﻝﻼﻫﻭﺘﻴﺔ ﻭﺍﻻﻨﺜﺭﻭﺒﻭﻝﻭﺠﻴﺔ ﻭﺍﻝﻜﻭﻨﻴﺔ ﻭﺍﻝﺴﺅﺍل ﺍﻝﺫﻯ ﻴﻁﺭﺡ ﻋﻠﻰ ﺍﻻﺴﺨﺎﺘﻭﻝﻭﺠﻴﺔ ﺍﻝﻐﻴﺒﻴﺔ‬
‫ﻭﺍﻝﻐﻨﻭﺴﻴﻴﺔ ﻫﻭ ﺍﻻﺘﻰ ﻜﻴﻑ ﻴﺭﻴﺩ ﺍﻥ ﻴﺨﻠﺹ ﺍﻝﻌﺎﻝﻡ ﻭﻴﻭﻋﺩﻩ ﺒﺎﻝﺨﻼﺹ ﻤﻥ ﻴﺘﺠﺎﻫل ﺘﺎﺭﻴﺦ ﺍﻝﻌﺎﻝﻡ ﻭﻫﻤﻭﻡ‬
‫ﺍﻝﻨﺎﺱ ﻭﻤﻌﻁﻴﺎﺕ ﺍﻝﻌﻠﻭﻡ ﺍﻝﺤﺩﻴﺜﺔ؟ ﻓﺎﻻﺨﺭﻭﻴﺎﺕ ﻝﻴﺴﺕ ﻫﻰ ﺍﺼﺎﺒﺔ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻻﻨﺴﺎﻨﻰ ﺒﺎﻝﺸﻠل ﻭﻻ ﻭﻗﻭﻉ‬
‫ﺍﻝﻨﺎﺱ ﺘﺤﺕ ﻏﻴﺒﻭﺒﺔ ﺠﻤﺎﻋﻴﺔ ﻭﻓﻘﺩﺍﻥ ﺫﺍﻜﺭﺓ ﻭﻝﺨﻁﻭﺭﺓ ﺍﻝﻘﻀﻴﺔ ﻜﺭﺱ ﻝﻬﺎ ﺍﻝﺭﺴﻭل ﺒﻭﻝﺱ ﺠﺯﺀ ﻜﺒﻴﺭ‬
‫ﻤﻥ ﺭﺴﺎﻝﺘﻪ ﺍﻝﻰ ﺍﻝﺘﺴﺎﻝﻭﻨﻴﻜﻴﻴﻥ )ﺍﺘﺱ ‪ ٢١- ١٣ :٤‬ﻭ‪٢‬ﺘﺱ ‪ ٢‬ﻭ‪ ( ٣‬ﻭﺍﻝﺭﺏ ﻴﺴﻭﻉ ﺤﻴﻨﻤﺎ ﻅﻬﺭ‬
‫ﻝﺘﻠﻤﻴﺫﻯ ﻋﻤﻭﺍﺱ ﻭﻝﻜﻰ ﻴﺭﺩ ﻝﻬﻡ ﺍﻝﻭﻋﻰ ﺍﻝﻼﻫﻭﺘﻰ ﺒﻪ ﻗﺩﻡ ﻝﻬﻡ ﺩﺭﺴﺎ ﻓﻰ ﺍﻝﺘﺎﺭﻴﺦ ﻓﻴﺴﻭﻉ ﺩﺭﺱ ﺘﺎﺭﻴﺦ‬
‫ﺍﻝﺨﻼﺹ ﻝﺘﻼﻤﻴﺫﻩ ﻤﻤﺎ ﻫﻴﺄﻫﻡ ﻝﺴﺭ ﺍﻝﺸﻜﺭ ﻭﺍﻻﺴﺘﻨﺎﺭﺓ ﺍﻝﺭﻭﺤﻴﺔ ﻭﺍﻀﺭﻡ ﻓﻴﻬﻡ ﺍﻝﺸﻭﻕ ﻝﻠﻘﺎﺌﻪ ﻋﻠﻰ‬
‫ﺍﻝﺴﺤﺎﺏ)ﺜﻡ ﺍﻴﺘﺩﺍﺀ ﻤﻥ ﻤﻭﺴﻰ ﻭﺠﻤﻴﻊ ﺍﻻﻨﺒﻴﺎﺀ ﻴﻔﺴﺭ ﻝﻬﻡ ﺍﻻﻤﻭﺭ ﺍﻝﻤﺨﺘﺼﺔ ﺒﻪ ﻓﻰ ﺠﻤﻴﻊ ﺍﻝﻜﺘﺏ (ﻝﻭ‬
‫‪( ٢٧: ٢٤‬ﺒﻌﺩ ﺍﻥ ﻜﻠﻤﻬﻡ ﻋﻥ ﺍﻻﻤﻪ ﻭﺍﻝﺩﺨﻭل ﺍﻝﻰ ﺍﻝﻤﺠﺩ ﺍﻻﺴﺨﺎﺘﻭﻝﻭﺠﻰ )ﺃﻴﻬﺎ ﺍﻝﻐﺒﻴﺎﻥ ﺍﻤﺎ ﻜﺎﻥ ﻴﻨﺒﻐﻰ‬
‫ﺍﻥ ﺍﻝﻤﺴﻴﺢ ﻴﺘﺄﻝﻡ ﺒﻬﺫﺍ ﻭﻴﺩﺨل ﺍﻝﻰ ﻤﺠﺩﻩ(ﻓﺎﻻﺴﺨﺎﺘﻭﻝﻭﺠﻴﺎ ﻫﻰ ﺍﺯﺩﻴﺎﺩ ﻝﻠﻭﻋﻰ ﺍﻝﺘﺎﺭﻴﺨﻰ ﺒﻤﺠﺩ ﺍﻻﻻﻡ ﻭﺍﻻﻡ‬
‫ﺍﻝﻤﺠﺩ ﻭﻴﺴﻤﻴﻬﺎ ﻋﻠﻤﺎﺀ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ‬

‫‪Realised Eschatology‬‬
‫ﺍﻝﺘﺎﺭﻴﺨﻰ ﻓﻰ ﺍﻋﻤﺎﻗﻪ ﺍﻻﺨﺭﻭﻴﺔ‬
‫ﺃﻝﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﻭﺍﻻﻴﻜﻭﻨﻭﻤﻴﺎ ﻋﻨﺩ ﺍﻻﺒﺎﺀ ﺍﻻﻗﺒﺎﻁ‬
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‫ﻓﺎﻻﺴﺨﺎﺘﻭﻝﻭﺠﻴﺎ ﻓﻰ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ ﻫﻭ ﺍﻝﻤﻠﻜﻭﺕ ﺍﻝﺘﻰ ﺍﻝﻤﺤﻘﻕ ﻓﻰ ﺍﻝﺯﻤﺎﻥ ﺍﻻﻨﻰ ﻭﻫﺫﺍ ﺍﻝﺘﻭﻕ‬
‫ﻝﻠﺫﻫﺎﺏ ﺍﻝﻰ ﺍﻝﺴﻤﺎﺀ ﺒﻁﺭﻴﻘﺔ ﺫﺍﺘﻴﺔ ﺒﻌﻴﺩﺍ ﻋﻥ ﻫﻤﻭﻡ ﺍﻝﻨﺎﺱ ﻭﻗﻑ ﻀﺩﻫﺎ ﺍﺒﺎﺀ ﺍﻝﺒﺭﻴﺔ ﺍﻻﻗﺒﺎﻁ ﻭﻨﺫﻜﺭ ﻋﻠﻰ‬

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‫ﻝﻴﺕ ﺍﺤﺩ ﺍﻝﺒﺎﺤﺜﻴﻥ ﻴﺜﺩﻡ ﻝﻨﺎ ﺩﺭﺍﺴﺔ ﻋﻥ ﺘﻌﻴﺒﺭ)ﺍﻻﻥ( ﻓﻰ ﺍﻨﺠﻴل ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﻭﻤﺩﻝﻭﻻﺘﻪ ﺍﻝﻼﻫﻭﺘﻴﺔ ﻭﺍﻝﺭﻭﺤﻴﺔ ﺭ‬

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‫ﺴﺒﻴل ﺍﻝﻤﺜﺎل ﻗﺼﺔ ﺍﻝﺒﺴﺘﺎﻥ )ﻗﺎل ﺍﻝﺸﻴﻭﺥ ‪:‬ﺍﺫﺍ ﺭﺍﻴﺕ ﺭﺍﻫﺒﺎ ﺸﺎﺒﺎ ﻴﺭﺘﻔﻊ ﺍﻝﻰ ﺍﻝﺴﻤﺎﺀ ﺒﺎﺭﺍﺩﺘﻪ‬
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‫ﺍﻝﺨﺎﺼﺔ)ﻫﻴﻡ ﺒﻴﻔﻭﻭﺵ ﺒﺎﻝﻘﺒﻁﻴﺔ( ﺍﻤﺴﻙ ﺒﺭﺠﻠﻴﻪ ﻭﺍﺠﺫﺒﻪ ﺍﻝﻰ ﺍﻻﺭﺽ ﻻﻥ ﻫﺫﺍ ﺍﻻﻤﺭ ﻏﻴﺭ ﻨﺎﻓﻊ ﻝﻪ(‬
‫ﺍﻻﺒﺎﺀ ﺍﺩﺭﻜﻭﺍ ﺨﻁﻭﺭﺓ ﻁﻠﺏ ﺍﻝﺴﻤﺎﺀ ﺒﺩﻭﻥ ﺸﺭﻜﺔ ﺍﻝﻤﺠﻤﻊ ﻭﺸﺭﻜﺔ ﺍﻝﻜﻨﻴﺴﺔ ﻭﺒﺭﻜﺔ ﺍﻝﺘﻠﻤﺫﺓ ﻭﻓﻰ‬
‫ﺴﻥ ﺍﻝﻐﺭﻭﺭ ﻭﺍﻝﻜﺒﺭﻴﺎﺀ ﻭﻋﺎﻝﺠﻭﺍ ﺍﻻﺯﻤﺔ ﺒﻴﻥ ﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﻭﺍﻻﻴﻜﻭﻨﻭﻤﻴﺎ ﻭﺍﻻﺴﺨﺎﺘﻭﻝﻭﺠﻴﺎ ﻭﻝﻘﺩ ﺤﺴﻤﺕ‬
‫ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻘﺒﻁﻴﺔ ﺨﻴﺎﺭﻫﺎ ﻤﻨﺫ ﺍﻝﺒﺩﺀ ﻓﻬﻰ ﺘﻁﻠﺏ ﻓﻘﻁ ﺍﻝﺴﻤﺎﻭﻴﺎﺕ ﻭﺍﻝﻘﺒﻁﻰ ﻴﺩﻋﻰ )ﺨﻴﻨﻴﻔﺎﻭﻯ ( ﺍﻯ ﺠﺎﻯ‬
‫ﻤﻥ ﺍﻝﺴﻤﺎﺀ ﻭﺼﺎﺭﺕ ﺍﻝﻜﻠﻤﺔ ﻓﻰ ﺍﻝﺤﺱ ﺍﻝﺸﻌﺒﻰ ﻤﺭﺍﺩﻓﺔ ﻝﻠﺒﺴﺎﻁﺔ ﻭﺍﻝﺴﺫﺍﺠﺔ ﻭﺘﺎﺭﻴﺦ ﺍﻝﻜﻨﻴﺴﺔ ﺤﺎﻓل‬
‫ﺒﺎﻻﻤﺜﻠﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻝﺘﻭﺠﻪ ﻭﻝﻬﺫﺍ ﻴﺴﺘﻐﺭﺏ ﺍﻝﺒﻌﺽ ﺍﺫﺍ ﻜﺎﻥ ﺍﻝﺭﻫﺒﺎﻥ ﻓﻰ ﺍﻝﺩﻴﺭ ﺍﻝﻤﺤﺭﻕ ﻓﻰ ﺍﻝﻘﺭﻥ‬
‫ﺍﻝﻤﺎﻀﻰ ﻗﺩ ﺍﻨﺯﻋﺠﻭﺍ ﻤﻥ ﺴﻠﻭﻙ ﺍﻤﻴﻥ ﺍﻝﺩﻴﺭ ﺍﻝﻘﺩﻴﺱ ﺍﻻﻨﺒﺎ ﺍﺒﺭﺍﻡ ﺍﺴﻘﻑ ﺍﻝﻔﻴﻭﻡ ﺤﻴﻨﻤﺎ ﻜﺎﻥ ﻭﻜﻴﻼ ﻝﻠﺩﻴﺭ‬
‫ﻭﺍﺘﻬﻤﻭﻩ ﺒﺘﺒﺩﻴﺩ ﺍﻤﻭﺍل ﺍﻝﺩﻴﺭ ﻋﻠﻰ ﺍﻝﻔﻘﺭﺍﺀ ﻓﺎﻝﻘﺩﻴﺱ ﻴﺤﻴﺎ ﻓﻰ ﺍﻝﺴﻤﺎﺀ ﻭﺍﻝﺭﻫﺒﺎﻥ ﻴﺭﻴﺩﻭﺍ ﺍﻥ ﻴﺩﺒﺭﻭﺍ ﺍﻤﻭﺭ‬
‫ﺍﻝﺩﻴﺭ ﺘﺩﺒﻴﺭﺍ ﺤﺴﻨﺎ ﻫﻨﺎ ﻋﻠﻰ ﺍﻻﺭﺽ ﺍﻨﻪ ﺍﻝﺼﺭﺍﻉ ﺒﻴﻥ ﺍﻻﺴﺨﺎﺘﻭﻝﻭﺠﻴﺎ ﻭﺍﻻﻴﻜﻭﻨﻭﻤﻴﺎ ﻭﺍﻝﺸﺊ ﺍﻝﻼﻓﺕ ﺍﻥ‬
‫ﺘﻌﺒﻴﺭ )ﺍﻝﺭﺒﻴﺘﺔ( ﺍﻯ ﺍﻤﻴﻥ ﺍﻝﺩﻴﺭ ﻋﻨﺩ ﺍﻻﺒﺎﺀ ﺍﻻﻗﺒﺎﻁ ﻫﻭ)ﺍﻻﻴﻜﻭﻨﻭﻤﻭﺱ( ﻓﻰ ﺍﻝﻨﺼﻭﺹ ﺍﻝﻘﺩﻴﻤﺔ ﺍﻯ ﺍﻝﺨﺒﻴﺭ‬
‫ﺒﺎﻝﺸﺌﻭﻥ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﻫﺫﺍ ﻻﻴﻜﻔﻰ ﻓﻼﺒﺩ ﺍﻥ ﻴﻜﻭﻥ ﺨﺒﻴﺭﺍ ﺍﻴﻀﺎ ﺒﺎﻝﺸﺌﻭﻥ ﺍﻝﺭﻭﺤﺎﻨﻴﺔ ﻭﻋﻠﻰ ﺍﻝﻤﺴﺘﻭﻯ‬
‫ﺍﻝﻌﻠﻤﻰ ﻭﺍﻝﻼﻫﻭﺘﻰ ﻓﻘﺩ ﺍﻨﺤﺎﺯ ﺍﺒﺎﺌﻬﺎ ﻝﻠﺘﻔﺴﻴﺭ ﺍﻝﺭﻤﺯﻯ ﻻﺴﺭﺍﺭ ﺍﻝﻜﺘﺎﺏ ﺍﻝﻤﻘﺩﺱ ﻭﺍﻝﻼﻫﻭﺕ ﻭﻝﻡ ﻴﺭﻀﻭﺍ‬
‫ﺒﺎﻻﻨﻐﻼﻕ ﻓﻰ ﺍﻝﺘﻔﺴﻴﺭ ﺍﻝﺤﺭﻓﻰ ﻝﻠﺘﺎﺭﻴﺦ ﺍﻻﻝﻬﻰ ﻻﻥ ﺍﻝﺤﺭﻑ ﻴﺭﺒﻁ ﺒﻔﺘﺭﺓ ﺴﺎﺒﻘﺔ ﻭﺜﺎﺒﺘﺔ ﻤﻥ ﺍﻤﺠﺎﺩ ﺍﻝﺘﺎﺭﻴﺦ‬
‫ﻭﻴﺨﻠﻕ ﻨﻭﻋﺎ ﻤﻥ ﺍﻝﺤﺴﺭﺓ ﻭﺍﻝﻨﻭﺴﺘﺎﻝﺠﺒﺎ ﻋﻠﻰ ﻭﺍﻝﻰ ﺍﻤﺠﺎﺩ ﺍﻝﻤﺎﻀﻰ ﺍﻝﻌﺭﻴﻕ ﻤﻤﺎ ﻗﺩ ﻴﻬﺩﺩ ﺒﻘﺘل ﺍﻝﻁﺎﻗﺎﺕ‬
‫)‪٢‬ﻜﻭ ‪ ( ٦: ٣‬ﻭﻫﺫﺍ ﺍﻻﻤﺭ ﻴﺸﻜل ﺍﻝﻴﻭﻡ ﺍﺯﻤﺔ ﻜﺒﻴﺭﺓ ﻓﻰ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ ﻋﻠﻰ ﺴﺒﻴل ﺍﻝﻤﺜﺎل ﻫﺫﺍ‬
‫ﺍﻝﺘﻭﺠﻪ ﺍﻝﺤﺭﻓﻰ ﻝﻠﻤﺎﻀﻰ ﻤﻤﻜﻥ ﺍﻥ ﻴﻘﺘل ﺤﻴﻭﻴﺔ ﺍﻝﺤﺭﻜﺔ ﻭﺍﻻﺒﺩﺍﻉ ﺍﻝﻼﻫﻭﺘﻰ ﻭﻓﺘﺢ ﺍﻓﺎﻕ ﺠﺩﻴﺩﺓ ﻝﻠﻤﺴﺘﻘﺒل‬
‫ﻭﺫﻝﻙ ﺍﺩﺭﺍﻜﺎ ﻤﻥ ﺍﻝﻌﻠﻤﺎﺀ ﺍﻻﻗﺒﺎﻁ ﺍﻥ ﺍﻝﺘﻔﺴﻴﺭ ﺍﻝﺭﻤﺯﻯ ﻴﻌﻁﻰ ﺍﻝﻔﺭﺼﺔ ﻻﺨﺫ ﺭﻤﻭﺯ ﻤﻥ ﻜل ﻋﺼﺭ ﻭﻜل‬
‫ﺤﻀﺎﺭﺓ ﻝﺸﺭﺡ ﺍﻝﻼﻫﻭﺕ ﻻﻥ ﺍﻝﻼﻫﻭﺕ ﺜﺎﺒﺕ ﻭﻝﻜﻥ ﺘﺩﺒﻴﺭ ﺍﻝﻠﻔﻅ ﻭﺍﻝﺭﻤﺯ ﻴﺄﺨﺫ ﻤﻌﻨﺎﻩ ﻤﻥ ﻜل ﻋﺼﺭ ﺍﻝﻰ‬
‫ﺠﺎﻨﺏ ﺤﺭﻴﺔ ﺍﻝﺤﺭﻜﺔ ﺍﻝﺭﻭﺤﻴﺔ ﻭﺍﻝﺫﻫﻨﻴﺔ ﻓﻰ ﺍﻝﺘﻌﺎﻤل ﻤﻊ ﺍﻝﻨﺼﻭﺹ‪ .١٥‬ﻭﺍﻝﻤﺜﺎل ﺍﻻﺨﺭ ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻡ‬
‫ﺍﻝﻘﺒﻁﻰ ﺒﺎﻝﺭﻭﺤﻴﺎﺕ ﻭﺒﺎﻝﺴﻤﺎﻭﻴﺎﺕ ﻭﺒﺎﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﺍﻜﺜﺭ ﻤﻥ ﺍﻻﺴﺘﻭﺭﻴﺎ)ﺍﻝﺘﺎﺭﻴﺦ( ﻫﻭ ﻨﺹ ﺼﻼﺓ ﺍﻝﻤﺠﻤﻊ‬
‫ﻓﻰ ﺍﻝﻘﺩﺍﺱ ﺍﻝﺒﺎﺴﻴﻠﻰ ﻓﻴﻼﺤﻅ ﺍﻝﺒﺎﺤﺙ ﺍﻥ ﻭﺍﻀﻊ ﻨﺹ ﺍﻝﻤﺠﻤﻊ ﻻ ﻴﺸﻐﻠﻪ ﺍﻝﺘﺭﺘﻴﺏ ﺍﻝﺘﺎﺭﻴﺨﻰ ﻻﺴﻤﺎﺀ‬
‫ﺍﻻﺒﺎﺀ ﻻ ﺘﺸﻐﻠﻪ ﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﻓﻰ ﺒﻌﺩﻫﺎ ﺍﻝﺘﺎﺭﻴﺨﻰ ﺒل ﺸﻐﻠﻪ ﺍﻝﺸﺎﻏل ﻫﻭ ﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﻓﻰ ﺒﻌﺩﻫﺎ ﺍﻻﺨﺭﻭﻯ‬
‫ﻭﻫﺫﺍ ﻴﻨﻁﺒﻕ ﻋﻠﻰ ﺍﻝﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻨﺼﻭﺹ ﻓﺎﻝﻘﺩﻴﺱ ﺒﺎﺴﻴﻠﻴﻭﺱ ﺒﻌﺩ ﻜﻴﺭﻝﺱ ﻤﻊ ﺍﻨﻪ ﺘﺎﺭﻴﺨﻴﺎ ﻗﺒﻠﻪ‬
‫ﻴﺴﺒﻕ ﻜﻴﺭﻝﺱ ﻭﻤﻌﺎﺼﺭ ﻝﺒﺎﺴﻴﻠﻴﻭﺱ ﻭﺍﻻﻨﺒﺎ‬ ‫ﻭﺍﺜﻨﺎﺴﻴﻭﺱ ﻗﺒل ﺍﻻﺜﻨﻴﻥ ﻤﻊ ﺍﻨﻪ ﺘﺎﺭﻴﺨﻴﺎ ﻤﻌﺎﺼﺭ‬
‫ﺍﻨﻁﻭﻨﻴﻭﺱ ﺒﻌﻴﺩ ﺠﺩﺍ ﻋﻥ ﺍﻝﺯﻤﻥ ﺍﻝﺫﻯ ﻋﺎﺵ ﻓﻘﺩ ﻭﻀﻌﻭﻩ ﺒﻌﺩ ﻤﺤﻤﻊ ﺍﻓﺴﺱ ‪ ٤٣١‬ﻭﻗﺩ ﻗﺎﺭﺏ ﻋﻠﻰ‬
‫ﺍﻻﻨﺘﻘﺎل ﻭﻻ ﻴﻌﺭﻑ ﺍﺤﺩ ﻤﺎ ﻫﻭ ﺍﻝﺤﻘﻴﻘﻰ ﻭﺭﺍﺀ ﻋﺩﻡ ﺍﻝﺩﻗﺔ ﺍﻝﺘﺎﺭﻴﺨﻴﺔ ﻓﻰ ﺍﻝﻨﺹ ﻭﻝﻜﻨﻨﺎ ﻨﻌﻰ ﺍﻝﺩﺍﻓﻊ‬
‫ﺍﻝﺭﻭﺤﻰ ﻭﺭﺍﺀ ﺍﻝﻨﺹ ﻭﻫﺫﺍ ﻴﺤﺘﺎﺝ ﺍﻝﻰ ﺍﺨﺘﺼﺎﺼﻴﻴﻥ ﻴﺘﺼﺩﻭﻥ ﻝﻪ ﺒﺭﻭﺡ ﻝﻴﺘﻭﺭﺠﻴﺔ ﻋﻠﻤﻴﺔ ﻭﻝﻡ ﻴﺘﺴﺄل‬

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‫‪M .Chaine, Le manuscrit de la Version Copte des Apophtegmata Patrum ,Le Caire,1960 ,p .93.‬ﺍﻨﻅﺭ‬
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‫ﻋﻥ ﻋﻼﻗﺔ ﺍﻝﻼﻫﻭﺕ ﺒﺎﻝﺭﻤﺯ ﻤﻥ ﺨﻼ ﻜﺘﺎﺒﺎﺕ ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺍﻻﺴﻜﻨﺩﺭﻯ‬
‫ﺍﻨﻅﺭ ﺍﻝﻤﺅﻝﻑ ﺍﻝﻬﺎﻡ ﺍﻝﺫﻯ ﻜﺘﺒﻪ ﻋﺎﻝﻡ ﺍﻝﻼﻫﻭﺕ ﺍﻻﺒﺎﺌﻰ ﻜﻭﺴﺘﺎﻨﺘﻴﻨﻭﺱ ﺒﺎﺒﺎﺒﺘﺭﻭﺱ ﺒﺎﻝﻴﻭﻨﺎﻥ ﻭﻫﻭﻤﻥ ﺍﻝﻼﻫﻭﺘىﻴﻴﻥ ﺍﻝﻘﻼﺌل ﺍﻝﺫىﻥ ﺘﻌﺎﻤﻠﻭﺍ ﻤﻊ ﺍﻝﻘﺩﺒﺱ‬
‫‪Η Ουσία της Θεολογίας , Αθηνα σελ 65 -165‬ﻜﺒﺭﻝﺱ ﻭﻻﻫﻭﺘﻪ ﺒﻤﻭﻀﻭﻋﻴﺔ ﻭﺒﻌﻴﺩﺍ ﻋﻥ ﻋﻘﺩ ﺍﻝﻤﺎﻀﻰ‬

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‫ﻴﻭﻤﺎ ﻗﺒﻁﻰ ﺠﺎﻫل ﺍﻭ ﻤﺘﻌﻠﻡ ﻋﻥ ﺍﻝﺴﺒﺏ ﻭﺭﺒﻤﺎ ﻝﻭ ﺘﺠﺭﺍ ﺍﺤﺩ ﻭﺍﻗﺘﺭﺡ ﺘﻌﺩﻴل ﺍﻻﺴﻤﺎﺀ ﻓﻰ ﻨﺹ ﺍﻝﻤﺠﻤﻊ‬
‫ﺭﺒﻤﺎ ﻴﻭﺍﻓﻕ ﻋﻠﻤﺎﺀ ﻭﺍﺒﺎﺀ ﺍﻝﻜﻨﻴﺴﺔ ﻭﻝﻜﻥ‬ ‫ﻝﺘﺼﻴﺭ ﻤﻔﻬﻭﻤﺔ ﻝﻠﻤﺼﻠﻰ ﺍﻝﺫﻯ ﻴﻤﺘﻠﻙ ﺍﻝﺤﺱ ﺍﻝﺘﺎﺭﻴﺨﻰ‬
‫ﺍﻝﺸﻌﺏ ﺍﻝﺫﻯ ﻅل ﺴﻨﻴﻨﺎ ﻴﺭﺒﻁ ﻤﺼﻴﺭﻩ ﻭﺼﻼﺘﻪ ﻭﺘﻌﺯﻴﺘﻪ ﻭﺭﺒﻤﺎ ﺤﻴﺎﺘﻪ ﺒﻬﺫﺍ ﺍﻝﻨﺹ ﻭﺒﻬﺫﺍ ﺍﻝﻠﺤﻥ ﺍﻝﺠﻤﻴل‬
‫ﻝﻠﻤﺠﻤﻊ ﺍﻝﺫﻯ ﻴﻌﻁﻰ ﻓﺭﺼﺔ ﻫﺩﻭﺀ ﻭﺘﺄﻤل ﻜﺒﻴﺭﻴﻥ ﻓﻰ ﺍﻝﻜﻨﻴﺴﺔ ﺒﻌﺩ ﺭﺤﻠﺔ ﺍﻝﻠﻴﺘﻭﺭﺠﻴﺎ ﻭﻴﻬﺌﻰ ﺍﻝﻜﻨﻴﺴﺔ‬
‫ﻝﻠﺸﺭﻜﺔ ﻤﻊ ﺍﻝﻘﺩﻴﺴﻴﻥ ﻭﺒﻬﺫﺍ ﺍﻝﺸﻜل ﺴﻴﺠﺩ ﺍﻝﺸﻌﺏ ﺼﻌﻭﺒﺔ ﻜﺒﻴﺭﺓ ﻓﻰ ﺍﻝـﺘﺄﻗﻠﻡ ﻤﻊ ﺍﻝﺩﻗﺔ ﺍﻝﺘﺎﺭﻴﺨﻴﺔ‬
‫ﻝﻠﺭﻭﺤﻴﺎﺕ ﻭﻝﻘﺩ ﺍﻭﺼﻰ ﻗﺩﺍﺴﺔ ﺍﻝﺒﺎﺒﺎ ﺒﺤﺱ ﺍﺒﺎﺌﻰ ﻜﺒﻴﺭ ﺒﻤﺭﺍﺠﻌﺔ ﺍﻝﺴﻨﻜﺴﺎﺭ ﻭﺘﻨﻘﻴﺘﻪ ﻤﻤﺎ ﻴﺨﺎﻝﻑ ﺍﻝﺘﺎﺭﻴﺦ‬
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‫ﻭﻻ ﻴﺴﺘﺒﻌﺩ ﺍﻝﻜﺜﻴﺭ ﻤﻥ‬ ‫ﻭﺍﻝﻭﺍﻗﻊ ﻭﻜﺫﻝﻙ ﺍﻭﺼﻰ ﺒﺎﻝﺩﺭﺍﺴﺔ ﺍﻝﻨﻘﺩﻴﺔ ﻝﻘﻭﺍﻨﺒﻥ ﺍﺒﻥ ﺍﻝﻌﺴﺎل ﻭﺘﻨﻘﻴﺘﻬﺎ‬
‫ﺍﻝﺒﺎﺤﺜﻴﻥ ﻓﻰ ﺍﻝﺸﺄﻥ ﺍﻝﻘﺒﻁﻰ ﺍﻥ ﻴﻜﻭﻥ ﻫﺫﺍ ﺍﻝﺨﻭﻑ ﻤﻥ ﺍﻝﺘﻌﺎﻁﻰ ﻤﻊ ﺍﻝﻨﺼﻭﺹ ﺒﺤﺱ ﻋﻠﻤﻰ ﻭﺘﺎﺭﻴﺨﻰ‬
‫ﻭﻨﻘﺩﻯ ﺒﺎﻝﻤﻌﻨﻰ ﺍﻝﻌﻠﻤﻰ ﺍﻝﻨﺯﻴﻪ ﻝﻠﻨﻘﺩ ﻭﻝﻴﺱ ﺍﻝﻨﻘﻡ ﺍﻝﻨﻔﺴﺎﻨﻰ ﻭﺤﺴﺏ ﺍﻝﻤﻌﺎﻴﻴﺭ ﺍﻝﺘﻰ ﺍﺴﺴﻬﺎ ﺍﻻﺒﺎﺀ‬
‫ﻭﺍﺨﺭﺠﻬﺎ ﻓﻰ ﺜﻭﺏ ﻤﻌﺎﺼﺭ ﻋﻠﻤﺎﺀ ﺍﻝﻼﻫﻭﺕ ﺍﻝﻴﻭﻡ ﻭﺍﻭﺩ ﺍﻥ ﺍﻭﺠﻪ ﺭﺠﺎﺀ ﺤﺎﺭ ﺍﻝﻰ ﺍﻝﺩﺍﺭﺴﻴﻥ ﻭﺍﻝﺒﺎﺤﺜﻴﻥ‬
‫ﺍﻥ ﻴﻀﻌﻭﺍ ﺠﺎﻤﺒﺎ ﺍﻯ ﻫﻤﻭﻡ ﺸﺨﺼﻴﺔ ﻭﺍﻨﻴﻥ ﺠﺎﻨﺒﺎ ﻭﺍﻥ ﻴﺒﺤﺜﻭﺍ ﺍﻻﻤﻭﺭ ﺒﺸﻜل ﻋﻠﻤﻰ ﻴﻠﻴﻕ ﺒﻜﺭﺍﻤﺔ‬
‫ﺍﻝﻤﺴﻴﺢ ﻭﺍﻻ ﻴﻅﻬﺭ ﻓﻰ ﻜﺘﺎﺒﺎﺘﻬﻡ ﺍﻯ ﻤﺭﺍﺭﺓ ‪ ١٧‬ﻨﻘﻭل ﺍﺤﺩ ﺍﺴﺒﺎﺏ ﻋﺩﻡ ﺍﻝﺘﻌﺎﻤل ﻤﻊ ﺍﻝﻨﺼﻭﺹ ﺒﺩﺍﻝﺔ‬
‫ﺭﻭﺤﻴﺔ ﻭﻋﻠﻤﻴﺔ ﻫﻭ ﺍﻝﺠﻭ ﺍﻻﺴﻼﻤﻰ ﺍﻝﺫﻯ ﻴﺅﻤﻥ ﺒﺎﻝﺘﻨﺯﻴل ﻭﻨﺯﺍﻫﺔ ﺍﻝﻨﺼﻭﺹ ﻋﻥ ﻜل ﻓﺤﺹ ﻭﻻ‬
‫ﻴﺴﺄل ﺍﻝﺘﺎﺭﻴﺦ ﻋﻥ ﺍﻴﻤﺎﻨﻪ ﻭﻨﺼﻭﺼﻪ ﻭﻴﺤﺘﻘﺭ ﻜل ﻤﺎ ﻫﻭ ﺍﻨﺴﺎﻨﻰ ﻭﻻ ﻨﻠﻭﻡ ﺍﻝﻘﺒﻁﻰ ﺍﻝﻌﺎﺩﻯ ﻭﺤﺘﻰ‬
‫ﺍﻝﺒﺎﺤﺙ ﺍﻝﻘﺒﻁﻰ ﻻﻥ ﺍﻝﻭﻋﻰ ﺒﻘﻴﻤﺔ ﺍﻝﻨﺼﻭﺹ ﻓﻰ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻝﻜﻨﺴﻰ ﻭﺍﻝﺘﺎﺭﻴﺦ ﺒﺸﻜل ﻋﺎﻡ ﻫﻭ ﻓﻰ ﺍﻝﻐﺭﺏ‬
‫ﻨﻔﺴﻪ ‪١٨‬ﻋﻠﻡ ﺤﺩﻴﺙ ﻴﻌﻭﺩ ﺍﻝﻰ ﻋﺼﺭ ﺍﻝﻨﻬﻀﺔ ﻭﻨﺤﺘﺎﺝ ﺍﻝﻰ ﺠﻬﺎﺩ ﻜﺒﻴﺭ ﻝﻴﺘﻡ ﺍﻝﺼﻠﺢ ﻓﻰ ﺍﻝﺸﺭﻕ ﺍﻻﻭﺴﻁ‬
‫ﺒﻴﻥ ﺍﻝﺘﺎﺭﻴﺦ ﻭﺍﻝﻼﻫﻭﺕ ﻭﺒﻴﻥ ﺍﻝﻨﺹ ﻭﺍﻝﻔﻜﺭ ﻭﺍﻝﻭﺍﻗﻊ ﻭﺒﻴﻥ ﺍﻝﻼﻫﻭﺕ ﻭﺍﻝﺭﻤﻭﺯ ﺍﻝﺘﺩﺒﻴﺭﻴﺔ ﻭﺒﻴﻥ ﻋﻤل‬
‫ﺍﻝﺭﻭﺡ ﻭﺩﻭﺭ ﺍﻻﻨﺴﺎﻥ ﻭﺍﻝﺴﺒﺏ ﺍﻥ ﺍﻝﻜﻨﻴﺴﺔ ﻓﻰ ﻨﺼﻭﺼﻬﺎ ﺘﻁﻠﺏ ﺭﻭﺤﺎ ﻭﻻ ﺘﺒﺘﻐﻰ ﺸﺊ ﻤﻥ ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ‬
‫ﺍﻝﻤﺤﻴﻁ ﺒﻬﺎ ﻭﻻ ﻤﻌﺎﻴﻴﺭﻩ ﺍﻝﺘﻰ ﻝﻡ ﻴﺼﺒﻬﺎ ﻤﻨﻬﺎ ﺴﻭﻯ ﺍﻻﺫﻯ ﻭﺍﻻﻀﻁﻬﺎﺩ ﻭﺍﻻﺘﻬﺎﻤﺎﺕ ﺒﺎﻝﺘﺯﻭﻴﺭ ﻭﺍﻝﺘﺤﺭﻴﻑ‬
‫ﺍﻝﺘﻰ ﺘﺤﺭﺝ ﺸﻌﺒﻨﺎ ﻜل ﻴﻭﻡ ﻭﻻ ﻴﺴﺘﻁﻴﻊ ﺍﻝﺭﺩ ﻭﻻ ﺍﻻﺤﺘﺠﺎﺝ ﻓﻴﻔﻀل ﺍﻻﻨﻜﻔﺎﺀ ﻭﺍﻻﻜﺘﻔﺎﺀ ﺒﺎﻝﻨﺼﻭﺹ‬
‫ﻴﺤﻔﻅﻬﺎ ﻭﻴﺨﺎﻑ ﻋﻠﻴﻬﺎ ﻭﻫﺫﺍ ﺍﻤﺭ ﻁﺒﻴﻌﻰ ﻓﻰ ﺍﺠﻭﺍﺀ ﺘﻬﺩﺩ ﺍﻝﻭﺠﻭﺩ ﻓﻰ ﻜل ﺼﺒﺎﺡ ﻭﻝﻡ ﺘﺭﻓﻊ ﻫﺫﻩ‬
‫ﺍﻝﻤﻌﺎﻴﻴﺭ ﺸﺎﻥ ﺍﺤﺩ ﺒل ﻤﺎﺯﻝﺕ ﺘﻜﺒل ﺍﻻﻨﺴﺎﻥ ﺍﻝﺸﺭﻗﻰ ﻭﺘﻤﻨﻌﻪ ﻤﻥ ﺍﻝﺘﻘﺩﻡ ﻭﻝﻜﻥ ﻭﻤﻊ ﺘﻐﻴﺭ ﻋﻼﻤﺎﺕ‬
‫ﺍﻝﺯﻤﺎﻥ ﻭﻅﻬﻭﺭ ﺠﻴل ﺠﺩﻴﺩ ﻤﻥ ﺍﻻﺒﺎﺀ ﻭﺍﻻﻗﺒﺎﻁ ﻴﻤﻠﻜﻭﻥ ﻨﺎﺼﻴﺔ ﺍﻝﻌﻠﻭﻡ ﻭﺍﻨﺘﺸﺎﺭ ﺍﻝﻜﻨﻴﺴﺔ ﻓﻰ ﺍﻝﻤﻬﺠﺭ‬
‫ﻭﺍﻻﺴﺌﻠﺔ ﺍﻝﺠﺩﻴﺩﺓ ﺍﻝﺘﻰ ﻴﻁﺭﺤﻬﺎ ﺍﻝﻴﻭﻡ ﺍﻝﺸﺒﺎﺏ ﺍﻝﻘﺒﻁﻰ ﻭﺍﻝﻨﻬﻀﺔ ﺍﻝﻌﻠﻤﻴﺔ ﻓﻰ ﻋﻠﻭﻡ ﺍﻻﺒﺎﺀ ﻋﻠﻰ ﻴﺩ ﻋﻠﻤﺎﺀ‬
‫ﻤﺭﻜﺯ ﺩﺭﺍﺴﺎﺕ ﺍﻻﺒﺎﺀ ﺴﻭﻑ ﻴﺅﺩﻯ ﺍﻝﻰ ﺍﻝﺘﻭﺒﺔ ﺍﻝﻌﻠﻤﻴﺔ ﻭ ﺍﻋﺎﺩﺓ ﺍﻜﺘﺸﺎﻑ ﺍﻝﻌﻤﻕ ﺍﻝﻼﻫﻭﺘﻰ ﻝﻠﻨﺼﻭﺹ‬
‫ﻭﺍﻝﻌﻤﻕ ﺍﻝﻼﻫﻭﺘﻰ ﻝﻠﺘﺎﺭﻴﺦ ﻭﺍﻝﻌﻤﻕ ﺍﻝﺘﺎﺭﻴﺨﻰ ﻝﻼﻫﻭﺕ ﻭﺍﻝﻨﺼﻭﺹ ﺍﻝﻘﺒﻁﻴﺔ ﻭﺍﻝﺘﺭﺍﺙ ﺍﻝﻘﺒﻁﻰ ﻓﻴﻪ ﻤﻥ‬
‫ﺍﻝﻐﻨﻰ ﺍﻝﻜﻔﻴل ﺒﺘﻘﺩﻴﻡ ﺍﻝﺘﻭﺍﺯﻥ ﺍﻝﻌﻠﻤﻰ ﻭﺍﻝﻼﻫﻭﺘﻰ ﺒﻴﻥ ﺍﻝﻼﻫﻭﺕ ﻜﺭﺅﻴﺔ ﻭﺍﻝﻼﻫﻭﺕ ﻜﻌﻠﻡ ﻭﺍﻻﻴﻜﻭﻨﻭﻤﻴﺎ‬
‫ﻜﺘﺎﺭﻴﺦ ﺤﻰ ﻭﺍﻻﺴﺨﺎﺘﻭﻝﻭﺠﻴﺎ ﻜﻭﺍﻗﻊ ﻴﻌﻴﺸﻪ ﺍﻝﻨﺎﺱ ﺍﻝﺒﺴﻁﺎﺀ ﻓﻰ ﻜل ﻴﻭﻡ ﻭﻫﻨﺎ ﺴﻨﺼل ﺍﻝﻰ ﻻﻫﻭﺕ ﺭﺍﺴﻪ‬

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‫ﺍﻝﻜﺭﺍﺯﺓ ﺍﻝﺤﻤﻌﺔ ‪ ٢٥‬ﺍﺒﺭﻴل‪ ٢٠٠٨‬ﺹ‪١٦‬‬
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‫ﻫﺫﻩ ﺍﻝﻤﺭﺍﺭﺓ ﺤﺫﺭ ﻤﻨﻬﺎ ﺍﻝﺴﻭل ﺒﻭﻝﺱ ﻜﻨﻴﺴﺔ ﺍﻝﻌﺒﺭﺍﻨﻴﻴﻥ ‪١٥: ١٢‬‬
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‫ﻭﺍﻝﺘﻰ ﻴﻘﻭﺩﻫﺎ ﺍﻻﺭﺸﺩﻴﺎﻜﻭﻥ ﺩ ﻤﻴﺨﺎﺌﺒل ﻤﻜﺱ ﺍﺴﻜﻨﺩﺭ ﻭﺘﻨﺸﺭﻫﺎ ﻤﻜﺘﺒﺔ ﺍﻝﻤﺤﺒﺔ ﻭﺍﺨﺭﻫﺎ ﺘﺎﺭﻴﺦ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻘﺒﻁﻴﺔ ﺍﻻﺭﺜﻭﺫﻜﺴﻴﺔ ﺘﺎﻝﻴﻑ ﺜﻴﺅﺩﻭﺭ ﻫﻭل‬
‫ﺒﺎﺘﺭﻴﻙ ‪ ٢٠٠٥‬ﻭﻝﻜﻥ ﺘﻌﻠﻴﻘﺎﺕ ﺍﻝﺩﻜﺘﻭﺭ ﻤﺎﻜﺱ ﻓﻰ ﺍﻝﻬﻭﺍﻤﺵ ﺘﺤﺘﺎﺝ ﺍﻝﻰ ﺘﻭﺜﻴﻕ ﺍﻜﺜﺭ ﻻﺒﺭﺍﺯ ﻤﻭﻗﻑ ﺍﻻﻫﻭﺘﻰ ﺍﻝﻘﺒﻁﻰ ﻭﻝﻴﺱ ﻤﺠﺭﺩ ﺍﻝﺸﺠﺏ ﺍﻭ‬
‫ﻴﺠﺏ ﺍﻥ ﻨﺤﻴﻰ ﻫﺫﻩ ﺍﻝﻤﺒﺎﺩﺭﺓ ﺍﻝﺭﺍﺌﻌﺔ ﻻﺼﺩﺍﺭ ﻜﺘﺏ ﻋﻠﻤﺒﺔ ﻭﺘﺎﺭﻴﺨﻴﺔ ﻭ ﻤﻭﺜﻘﺔ ﺍﻻﺴﺘﻬﺠﺎﻥ‬

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‫ﻓﻰ ﺍﻝﺴﻤﺎﻭﺍﺕ ﺒﺱ ﺒﻴﻤﺸﻰ ﻋﻠﻰ ﺍﻻﺭﺽ ﻜﺴﻴﺩﻩ ﺤﺴﺏ ﺘﻌﺒﻴﺭ ﻋﺎﻝﻡ ﻻﻫﻭﺕ ﺍﻤﺭﻴﻜﻰ ‪Feet on Earth‬‬
‫‪Theology‬‬

‫ﻜﻨﻴﺴﺔ ﻜﻭﺭﻨﺜﻭﺱ ﻭﺍﻝﺼﺭﺍﻉ ﺒﻴﻥ ﺍﻫل ﺍﻝﻤﻭﺍﻫﺏ‬

‫ﻗﻀﻴﺔ ﺍﻝﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻝﻤﻭﺍﻫﺏ ﻭﺍﻝﺘﺩﺒﻴﺭ ﻓﻰ ﺍﺠﻠﻰ ﺼﻭﺭﻫﺎ ﻓﻰ ﻜﻨﻴﺴﺔ ﺍﷲ ﺍﻝﺘﻰ ﻓﻰ ﻤﺩﻴﻨﺔ ﻜﻭﺭﻨﺜﻭﺱ‬
‫ﻭﺍﻝﺘﻰ ﺘﺒﻌﺩ ﺴﺎﻋﺔ ﺒﺎﻝﺴﻴﺎﺭﺓ ﻋﻥ ﺍﻝﻌﺎﺼﻤﺔ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ ﺃﺜﻴﻨﺎ ﻭﺍﻝﻘﻀﻴﺔ ﻫﻨﺎ ﻻ ﺘﺘﻌﻠﻕ ﺒﺎﺭﺍﻤل ﻴﻁﻠﺒﻥ ﺍﻝﺨﺒﺯ‬
‫ﻭﻻ ﺒﻌﺎﺌﻠﺔ ﺘﺨﺘﻠﺱ ﻤﺎﻻ ﺨﻭﻓﺎ ﻤﻥ ﺍﻝﻤﺴﺘﻘﺒل ﺒل ﺒﻜﺒﺎﺭ)ﺃﺴﺘﻐﻨﻭﺍ ﻓﻰ ﻜل ﺸﺊ ﻗﻰ ﺍﻝﻤﺴﻴﺢ ﻓﻰ ﻜل ﻜﻠﻤﺔ‬
‫ﻭﻜل ﻋﻠﻡ ﺤﺘﻰ ﺍﻨﻬﻡ ﻝﻴﺴﻭﺍ ﻨﺎﻗﺼﻭﻥ ﻓﻰ ﻤﻭﻫﺒﺔ )ﺨﺎﺭﻴﺴﻤﺎ( ﻭﻫﻡ ﻤﺘﻭﻗﻌﻭﻥ ﺍﺴﺘﻌﻼﻥ ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ(ﺍﻜﻭ‬
‫‪ ٤-١‬ﻭﻝﻜﻥ )ﺒﻴﻨﻬﻡ ﺍﻨﺸﻘﺎﻗﺎﺕ ﻭﺨﺼﻭﻤﺎﺕ(ﺍﻜﻭ‪ ١٠- ١‬ﻭﺨﻁﻭﺭﺓ ﺨﺼﻭﻤﺎﺕ ﺍﻝﻜﺒﺎﺭ ﻜﺭﺱ ﻝﻬﺎ ﺍﻝﻭﺤﻰ‬
‫ﺍﻻﻝﻬﻰ ﻜﻤﺎ ﻜﺒﻴﺭﺍ ﻤﻥ ﺍﻻﺒﺎﺕ ﻨﺤﻥ ﺍﻤﺎﻡ ﻗﺎﻤﺎﺕ ﺭﻭﺤﺎﻨﻴﺔ ﻋﺎﻝﻴﺔ ﻓﺒﺩﻻ ﻤﻥ ﺍﻥ ﺘﺘﺤﻭل ﺍﻝﻤﻭﺍﻫﺏ ﺍﻝﻰ ﺸﺭﻜﺔ‬
‫ﻓﻰ ﺍﻝﻌﻤل ﺍﻻﻝﻬﻰ ﻭﻅﻔﻬﺎ ﺍﻝﺒﻌﺽ ﻓﻰ ﺨﺩﻤﺔ) ﺍﻻﻭﺠﺎﻉ(‪ -‬ﻭﺍﻝﻜﻠﻤﺔ ﻤﻥ ﺒﺴﺘﺎﻥ ﺍﻝﺭﻫﺒﺎﻥ‪ -‬ﺍﻝﺤﺯﺒﻴﺔ ﻭﺍﻀﻁﺭ‬
‫ﻭﺫﻜﺭﻫﻡ‬ ‫ﺒﻭﻝﺱ ﺍﻝﻰ ﺍﻝﺭﺠﻭﻉ ﺍﻝﻰ ﺍﻻﺴﺎﺱ ﺍﻝﺨﺭﺴﺘﻭﻝﻭﺠﻰ ﻝﻼﺯﻤﺔ)ﻫل ﺍﻨﻘﺴﻡ ﺍﻝﻤﺴﻴﺢ(‪١‬ﻜﻭ‪١٣-١‬‬
‫ﺒﺎﺼﻭﻝﻬﻡ ﺍﻻﻭﻝﻰ ﻭﺩﻋﻭﺘﻬﻡ ﻭﺒﺄﻥ ﺍﻝﻁﻤﻭﺤﺎﺕ ﺍﻝﻨﻔﺴﺎﻨﻴﺔ ﺘﻘﺘل ﺍﻜﺒﺭ ﺍﻝﻤﻭﺍﻫﺏ ﻭﻫﻡ ﻴﻘﺩﺴﻭﻥ ﻤﻌﺎ ﻭﻻ‬
‫ﻴﻨﺠﺤﻭﺍ ﻓﻰ ﺩﻓﻥ ﺨﺼﻭﻤﺎﺘﻬﻡ ﺘﺤﺕ ﺍﻝﻤﺫﺒﺢ ﻤﻊ ﻋﻅﺎﻡ ﺍﻝﻘﺩﻴﺴﻴﻥ ﻭﺍﻝﻌﻠﻤﺎﺀ ﺒل ﻴﺤﺘﻔﻅﻭﺍ ﻝﻬﺎ ﻭﻴﺠﺩﻭﺍ ﻝﻬﺎ‬
‫ﺍﻝﻤﺒﺭﺭﺍﺕ ﻓﻭﺍﺤﺩ ﻴﻘﻭل ﺍﻨﺎ ﻝﺒﻭﻝﺱ ﻭﻴﺭﺩ ﻋﻠﻴﻪ ﺍﻻﺨﺭ ﻓﻰ ﻝﺤﻥ ﺍﻝﺨﺼﺎﻡ ﺍﻤﻴﻥ ﻭﺍﻨﺎ ﻻﺒﻭﻝﺱ ﻭﻫﻨﺎ ﺍﻝﺸﻘﺎﻕ‬
‫ﻭﻴﺘﺤﻭل ﻻﻫﻭﺕ ﺍﻝﻤﻭﺍﻫﺏ ﺍﻝﻰ ﻻﻫﻭﺕ ﺍﻻﻫﻭﺍﺀ ﻭﺘﺼﻔﻴﺔ ﺍﻝﺤﺴﺎﺒﺎﺕ ﻭﺤﺫﺭﻫﻡ ﻤﻥ ﺨﻁﺭ‬ ‫ﻭﺍﻝﺨﺼﻭﻤﺎﺕ‬
‫ﻤﺭﺽ ﺃﺨﺭ ﻭﻫﻭ ﺍﻝﺤﻜﻤﺔ ﺤﺴﺏ ﺍﻝﺠﺴﺩ ﻭﻜﻼﻡ ﺍﻝﺤﻜﻤﺔ ﻭﻴﻘﺼﺩ ﺍﻝﺘﺸﺒﻪ ﺒﺎﻝﺴﻭﻓﻭﺴﻁﺎﺌﻴﻴﻥ ﺍﻝﻴﻭﻨﺎﻨﻴﻴﻥ‬
‫ﺍﻝﺫﻴﻥ ﻴﻘﺩﺭﻭﻥ ﺍﻥ ﻴﻘﻭﻝﻭﺍ ﺍﻝﻨﻭﺭ ﻅﻼﻤﺎ ﻭﻝﻠﻅﻼﻡ ﻨﻭﺭ ﻭﻝﻘﺩ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﻤﻥ ﺍﻝﻔﻼﺴﻔﺔ ﻭﻅﻴﻔﺘﻬﻡ ﻫﻰ‬
‫ﻭﻝﻭﻡ ﻭ ﺸﻜﻭﻯ ﺍﺸﻌﻴﺎﺀ ﺍﻝﻨﺒﻰ)ﺍﺵ ‪( ٢٣-١٨: ٥‬‬ ‫ﺍﻝﻜﻼﻡ ﻭﺘﺒﺭﻴﺭ ﺍﻝﻤﻭﺍﻗﻑ ﻭﻫﻡ ﻴﻨﻁﺒﻕ ﻋﻠﻴﻬﻡ ﻗﻭل‬
‫ﻻﻥ ﺍﻝﻜﺜﻴﺭﻴﻥ ﻗﻰ ﻜﻭﺭﻨﺜﻭﺱ ﺤﻤﻠﻭﺍ ﻤﻌﻬﻡ ﺫﻜﺎﺀ ﺍﻝﻌﺎﻝﻡ ﺍﻝﻰ ﺩﺍﺨل ﺍﻝﺨﺩﻤﺔ ﻭﻝﻡ ﻴﻌﻤﺩﻭﺍ ﻫﺫﻩ ﺍﻝﻁﺎﻗﺎﺕ ﻓﻰ‬
‫ﺭﻭﺡ ﺍﻝﺘﻭﺒﺔ )ﺍﻜﻭ‪١٣ ٢‬‬
‫ﻭﺍﻝﺘﺩﺒﻴﺭ ﺍﻝﺒﺸﺭﻯ ﺒﺎﻝﺼﻼﺓ ﻭﺘﺸﻐﻴل ﺍﻝﻌﻘل( ﻓﻰ ﺤﻴﺎﺓ‬ ‫ﺍﻝﻼﻫﻭﺕ )ﺍﻝﺘﺩﺨﻼﺕ ﺍﻻﻝﻬﻴﺔ ﺒﺎﻝﻤﻌﺠﺯﺍﺕ‬
‫ﺍﻝﻜﻨﻴﺴﺔ ﺍﻻﻭﻝﻰ‪:‬‬
‫ﻓﻰ ﺍﻝﺤﺩﻴﺙ ﻋﻥ ﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﻭﺍﻻﻴﻜﻭﻨﻭﻤﻴﺎ ﻴﺒﺭﺯ ﺃﻤﺎﻤﻨﺎ ﺍﻤﺎﻤﻨﺎ ﺍﻤﺭﺍﻥ ﻓﻰ ﻏﺎﻴﺔ ﺍﻻﻫﻤﻴﺔ ﻓﻰ ﻓﻬﻡ‬
‫ﺍﻝﺘﺎﺭﻴﺦ ﻓﺎﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﺘﻅﻬﺭ ﻓﻰ ﺘﺩﺨﻼﺕ ﺍﷲ ﻓﻰ ﺍﻝﺘﺎﺭﻴﺦ ﺒﺎﻻﻴﺎﺕ‬ ‫ﻭﺍﺨﺘﺒﺎﺭ ﻭﺘﻔﺴﻴﺭ ﻋﻤل ﺍﷲ ﻓﻰ‬
‫ﻭﺍﻝﻌﻼﻤﺎﺕ ﻭﺍﻝﻤﻌﺠﺯﺍﺕ ﻭﺍﻻﻨﺴﺎﻥ ﻴﺴﺘﺩﻋﻰ ﻫﺫﺍ ﺍﻝﻨﺩﺨل ﺒﺎﻝﺼﻼﺓ ﻭﺍﻝﺘﻔﻜﻴﺭ ﻭﻝﺘﻘﺩﻡ ﻤﺜﻼ‬
‫‪οΑνθρώπος‬‬

‫ﻤﻥ ﺤﻴﺎﺓ ﺍﻝﻤﺴﻴﺤﻴﻴﻥ ﺍﻻﻭﺍﺌل ﻓﻔﻰ ﺍﻻﺼﺤﺎﺡ ﺍﻝﺜﺎﻨﻰ ﻋﺸﺭ ﻤﻥ ﺴﻔﺭ ﺍﻻﻋﻤﺎل ﻨﻘﺭﺃ ﻋﻥ ﺍﻝﺤﺎﺩﺙ‬
‫ﺍﻝﺸﻬﻴﺭ ﺍﻝﺫﻯ ﺤﺩﺙ ﻭﻫﻭ ﺍﻝﻘﺒﺽ ﻋﻠﻰ ﺒﻁﺭﺱ ﻓﺒﻌﺩ ﺍﻥ ﻗﺘل ﻫﻴﺭﻭﺩﺱ ﻴﻌﻘﻭﺏ ﺃﺨﺎ ﺍﻝﺭﺏ ﺒﺎﻝﺴﻴﻑ ﻭﻝﻤﺎ‬
‫ﺭﺍﻯ ﺍﻥ ﺫﻝﻙ ﻴﺭﻀﻰ ﺍﻝﻴﻬﻭﺩ ﺍﻝﻘﻭﻯ ﺍﻝﺩﻴﻨﻴﺔ ﺍﻝﺴﺎﺌﺩﺓ ﻴﻭﻤﻬﺎ ﺍﺘﻔﺤﺕ ﻨﻔﺴﻪ ﻋﻠﻰ ﻗﺘل ﺒﺎﻗﻰ ﺍﻝﺭﺴل ﻓﻭﻀﻊ‬
‫ﺒﻁﺭﺱ ﻓﻰ ﺍﻝﺴﺠﻥ ﻭﻫﻨﺎ )ﻭﺍﻤﺎ ﺍﻝﻜﻨﻴﺴﺔ ﻓﻜﺎﻨﺕ ﺘﺜﻴﺭ ﻤﻨﻬﺎ ﺼﻼﺓ ﺒﻠﺠﺎﺠﺔ ﺍﻝﻰ ﺍﷲ ﻤﻥ ﺍﺠﻠﻪ(ﺍﻉ ‪، ٥: ١٢‬‬

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‫ﻭﺒﻌﺩ ﻫﺫﻩ ﺍﻝﻠﺠﺎﺠﺔ ﺍﻝﺘﻰ ﻨﺴﻤﻴﻬﺎ )ﺍﻝﺘﺩﺒﻴﺭ ﺍﻝﺒﺸﺭﻯ ( ﺠﺄ ﺍﻝﺘﺩﺨل ﺍﻻﻝﻬﻰ ﺃﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﻓﻰ ﺍﻝﺘﺎﺭﻴﺦ ﻭﻓﻰ‬
‫ﺍﻻﺤﺩﺍﺙ ﻻﻥ ﻤﻭﺕ ﺒﻁﺭﺱ ﺍﺤﺩ ﻫﺎﻤﺎﺕ ﺍﻝﺭﺴل ﻭﺒﻌﺩ ﻗﺘل ﻴﻌﻘﻭﺏ ﻜﺎﻥ ﻜﻔﻴﻼ ﺒﺄﻥ ﻴﺼﻴﺏ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻨﺎﺸﺌﺔ‬
‫ﺒﺎﻻﺤﺒﺎﻁ ﺍﻝﻜﺒﻴﺭ ﻓﻜﺎﻥ ﻻﺒﺩ ﻤﻥ ﺍﻝﺘﺩﺨل ﺍﻻﻝﻬﻰ ﺒﺩﻭﻥ ﺍﻥ ﻴﺤﻭل ﻫﺫﺍ ﺍﻝﺘﺩﺨل ﺍﻝﻤﺅﻤﻨﻴﻥ ﺍﻝﻰ ﻤﺘﻭﺍﻜﻠﻴﻥ‬
‫ﻭﻫﺫﺍ ﺍﻻﻤﺭ ﻴﺤﺘﺎﺝ ﺍﻝﻰ ﺘﺩﻗﻴﻕ ﻜﺒﻴﺭ ﻝﻔﻬﻡ ﺍﻝﻴﺎﺕ ﻋﻤل ﺍﻝﻼﻫﻭﺕ ﻭﺩﻭﺭ ﺍﻻﻨﺴﺎﻥ ﺍﻯ ﺍﻻﻨﺜﺭﻭﺒﻭﻝﻭﺠﻴﺎ ﻓﻰ‬
‫ﺘﺤﻘﻴﻕ ﺍﻋﻼﻨﺎﺕ ﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﻭﻫﻭ ﻤﻭﻀﻭﻉ ﻴﺸﻐل ﺍﻝﻔﻜﺭ ﺍﻝﺩﻴﻨﻰ ﺍﻝﻴﻭﻡ ﻓﺎﻝﺘﺩﺨل ﺍﻝﻼﻫﻭﺘﻰ ﺠﺎﺀ ﻓﻰ ﺍﻝﺸﻜل‬
‫ﺍﻻﺘﻰ)ﻭﺍﺫ ﻤﻼﻙ ﺍﻝﺭﺏ ﺃﻗﺒل ﻭﻨﻭﺭ ﺍﻀﺎﺀ ﻓﻰ ﺍﻝﺒﻴﺕ ﻓﻀﺭﺏ ﺠﻨﺏ ﺒﻁﺭﺱ ﻭﺃﻴﻘﻅﻪ ﻗﺎﺌﻼ ﻗﻡ ﻋﺎﺠﻼ ﻗﺴﻘﻁﺕ‬
‫ﺍﻝﺴﻠﺴﺘﺎﻥ ﻤﻥ ﻴﺩﻴﻪ ﻭﻗﺎل ﻝﻪ ﺍﻝﻤﻼﻙ ﺘﻤﻨﻁﻕ ﻭﺍﻝﺒﺱ ﻨﻌﻠﻴﻙ ﻓﻔﻌل ﻫﻜﺫﺍ ﻓﻘﺎل ﻝﻪ ﺍﻝﺒﺱ ﺭﺩﺍﺀﻙ ﻭﺃﺘﺒﻌﻨﻰ‬
‫ﻓﺨﺭﺝ ﻴﺘﺒﻌﻪ ﻭﻜﺎﻥ )ﺒﻁﺭﺱ ( ﻻ ﻴﻌﻠﻡ ﺍﻥ ﺍﻝﺫﻯ ﺠﺭﻯ ﺒﻭﺍﺴﻁﺔ ﺍﻝﻤﻼﻙ ﻫﻭ ﺤﻘﻴﻘﻰ ﺒل ﻴﻅﻥ ﺍﻨﻪ ﻴﻨﻅﺭ‬
‫ﺭﺅﻴﺎ ﻓﺠﺎﺯﺍ ﺍﻝﻤﺤﺭﺱ ﺍﻻﻭل ﻭﺍﻝﺜﺎﻨﻰ ﻭﺃﺘﻴﺎ ﺍﻝﻰ ﺍﻝﺒﺎﺏ ﺍﻝﺤﺩﻴﺩ ﺍﻝﺫﻯ ﻴﺅﺩﻯ ﺍﻝﻰ ﺍﻝﻤﺩﻴﻨﺔ ﻓﺎﻨﻔﺘﺢ ﻝﻬﻤﺎ ﻤﻥ‬
‫ﺫﺍﺘﻪ ﻓﺨﺭﺠﺎ ﻭﺘﻘﺩﻤﺎ ﺯﻗﺎﻗﺎ ﻭﺍﺤﺩﺍ ﻭﻝﻠﻭﻗﺕ ﻓﺎﺭﻗﻪ ﺍﻝﻤﻼﻙ ﻓﻘﺎل ﺒﻁﺭﺱ ﻭﻫﻭ ﻗﺩ ﺭﺠﻊ ﺍﻝﻰ ﻨﻔﺴﻪ ﺍﻻﻥ‬
‫ﻋﻠﻤﺕ ﻴﻘﻴﻨﺎ ﺍﻥ ﺍﻝﺭﺏ ﺍﺭﺴل ﻤﻼﻜﺎ ﻭﺃﻨﻘﺫﻨﻰ ﻤﻥ ﻫﻴﺭﻭﺩﺱ ﻭﻤﻥ ﻜل ﺍﻨﺘﻅﺎﺭ ﺍﻝﻴﻬﻭﺩ (ﺍﻉ ‪١٢-٦ :١٢‬‬
‫ﻨﺘﺭﻙ ﺘﻔﺴﻴﺭﻫﺫﺍ ﺍﻝﻨﺹ ﺍﻝﺭﺍﺌﻊ ﻝﻌﻠﻤﺎﺀﺍﻝﻠﻐﺔ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ ﻭﺍﻝﻘﺒﻁﻴﺔ ﻝﻠﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ ﻭﻝﻜﻥ ﺠل ﺍﻫﺘﻤﺎﻤﻨﺎ ﻫﻭ‬
‫ﺍﻤﺭﻴﻥ ﺍﻻﻤﺭ ﺍﻻﻭل ﻫﻭ ﺍﻝﺘﺩﺨل ﺍﻝﻤﻌﺠﺯﻯ ﺍﻝﺨﺎﺭﻕ ﻝﻘﻭﺍﻨﻴﻥ ﺍﻝﻁﺒﻴﻌﺔ ﻭﻨﻭﺍﻤﻴﺱ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻯ ﺍﻝﺜﻴﺅﻝﻭﺠﺒﺎ‬
‫ﻭﺍﻝﺜﺎﻨﻰ ﺍﻝﺭﺩ ﺍﻝﻔﻌل ﺍﻝﺒﺸﺭﻯ ﻓﻰ ﻭﺴﻁ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻯ ﺍﻻﻜﻠﻴﺴﻴﻭﻝﻭﺠﻴﺎ ﻭﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻝﺨﺩﺍﻡ ﻓﺎﷲ ﻗﺭﺭ ﺍﻥ‬
‫ﻴﺘﺩﺨل ﺒﻌﺩ ﺍﻝﺼﻼﺓ ﺒﻠﺠﺎﺠﺔ ﻭﺍﻻﻤﺭ ﺍﻝﺜﺎﻨﻰ ﺍﻥ ﺍﻝﻤﻼﻙ ﺍﻯ ﺍﻝﺴﻤﺎﺀ ﻗﺎﺩﺕ ﺍﻝﻤﻭﻗﻑ ﻭﺴﻁ ﺫﻫﻭل ﺒﻁﺭﺱ ﺍﻝﻰ‬
‫ﺍﻥ ﺠﺄ ﺒﻪ ﺍﻝﻤﻼﻙ ﺍﻝﻰ ﺒﺎﺏ ﺍﻝﺴﺠﻥ ﻭﺘﻘﺩﻡ ﺒﻪ ﺤﺎﺭﺓ ﻭﺍﺤﺩﺓ ﻭﺘﺭﻜﻪ ﻭﻫﻨﺎ ﻨﻘﻑ ﻝﻨﺘﺄﻤل ﻜﻤﺎ ﺴﺒﻕ ﻭﺍﺸﺭﻨﺎ‬
‫ﻓﻰ ﺍﻥ ﺒﻁﺭﺱ ﺒﻌﺩ ﺍﻥ ﻋﺎﺵ ﻫﺫﺍ ﺍﻝﺤﺩﺙ ﺍﻝﻤﻴﺎﻓﻴﺯﻴﻘﻰ ﺍﻯ ﺍﻝﻔﻭﻕ ﺍﻝﻁﺒﻴﻌﻰ ﻋﺎﺩ ﺍﻝﻰ ﺍﻝﻭﻀﻊ ﺍﻝﻔﻴﺯﻴﻘﻰ ﺍﻯ‬
‫ﺍﻝﻰ ﺍﻝﻭﻀﻊ ﺍﻝﻁﺒﻴﻌﻰ ﻭﺍﺭﺽ ﺍﻝﻭﺍﻗﻊ )ﻭﻫﻭ ﻗﺩ ﺭﺤﻊ ﺍﻝﻰ ﻨﻔﺴﻪ‪γενόµενος έν έαυτώ‬‬

‫ﺍﻯ ﺍﻨﻪ )ﺼﺎﺭ ﻫﻭ ﺫﺍﺘﻪ ( ﺒﻤﻌﻨﻰ ﺍﻥ ﺍﻝﺘﺩﺨﻼﺕ ﺍﻻﻋﺠﺎﺯﻴﺔ ﻤﻥ ﺍﷲ ﻓﻰ ﺍﻝﺘﺎﺭﻴﺦ ﻝﻴﺱ ﻫﺩﻓﻬﺎ ﺍﻥ ﺘﻘﻑ‬
‫ﻋﺠﻠﺔ ﺍﻻﺤﺩﺍﺙ ﻭﻻ ﺍﻥ ﻴﻨﺘﻅﺭ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻭﺍﻤﺭ ﻤﻥ ﺍﺤﺩ ﺒل ﺍﻥ ﻴﺼﻴﺭ ﺍﻝﺘﺎﺭﻴﺦ ﻜﻤﺎ ﺒﻁﺭﺱ ﻫﻭ ﻨﻔﺴﻪ ﺒﺩﻭﻥ‬
‫ﻭﻴﺼﻴﺭ ﺍﻝﻌﻤﻕ ﺍﻝﺘﺎﺭﻴﺨﻰ ﻫﻭ ﻫﻭ‬ ‫ﺒل ﻴﺼﻴﺭ ﻫﻭ ﻨﻔﺴﻪ ﺍﻯ ﻴﺴﺘﺭﺩ ﺍﻝﻭﻋﻰ ﺒﺎﻝﺫﺍﺕ‬ ‫ﺘﺯﻴﻴﻑ ﻭﻻ ﻏﻴﺒﻭﺒﺔ‬
‫ﺍﻝﻤﺭﺠﻭ ﻤﻥ ﺍﻻﻋﻼﻥ ﺍﻻﻝﻬﻰ ﻓﻰ ﺍﻻﺨﺭﻭﻴﺎﺕ ﺍﻯ ﻜﻤﺎل ﺍﻝﺘﺎﺭﻴﺦ ﻭﺍﻻﻤﺭ ﺍﻝﺜﺎﻨﻰ ﻭﺍﻻﻫﻡ ﺍﻥ ﺍﻝﻤﺒﺎﺩﺭﺍﺕ‬
‫ﺍﻻﻝﻬﻴﺔ ﺘﺘﻭﻗﻑ ﻁﻭﻋﺎ ﻝﺘﻌﻁﻰ ﺍﻝﻔﺭﺼﺔ ﻭﺍﻝﻤﺴﺎﺤﺔ ﻝﺤﺭﻴﺔ ﺍﻻﻨﺴﺎﻥ ﺍﻝﻌﺎﻗﻠﺔ ﻭﻋﻘﻼﻨﻴﺘﻪ ﺍﻝﺤﺭﺓ ﻝﻴﺩﺒﺭ ﺭﺍﺴﻪ‬
‫ﻜﻤﺎ ﻴﻘﻭل ﺍﻝﺸﻭﺍﻡ ﻓﺎﻝﻤﻼﻙ ﻗﺎﺩ ﺒﻁﺭﺱ ﺍﻝﻰ ﺯﻗﺎﻕ ﻭﺍﺤﺩ ﻭﺘﺭﻜﻪ ﻻﻨﻪ ﺒﻜل ﺒﺴﺎﻁﺔ ﺒﻁﺭﺱ ﻫﺎ ﻴﻌﺭﻑ ﻴﺭﻭﺡ‬
‫ﻝﻭﺤﺩﻩ ﻭﺒﺎﻝﻁﺭﻴﻘﺔ ﺍﻝﺘﻰ ﺴﻴﺨﺘﺎﺭﻫﺎ ﻻﻥ ﺍﻝﺒﻠﺩ ﺒﻠﺩﻩ ﻓﺎﷲ ﻻ ﻴﻐﺭﺒﻨﺎ ﻋﻥ ﻭﺍﻗﻌﻨﺎ ﻭﺍﻝﺘﺩﺨل ﺍﻻﻝﻬﻰ ﻻ ﻴﻠﻐﻰ‬
‫ﻋﻘل ﺍﻻﻨﺴﺎﻥ ﻭﺍﻝﺘﻭﺒﺔ ﻝﻴﺴﺕ ﻫﻰ ﻝﻭﻥ ﻤﻥ ﺍﻝﻭﺍﻥ ﻓﻘﺩﺍﻥ ﺍﻝﺫﺍﻜﺭﺓ ﺍﻝﺘﺎﺭﻴﺨﻴﺔ ﻭﺍﻝﺘﻔﺭﻍ ﻝﻁﺭﺡ ﺍﻻﺴﺌﻠﺔ‬
‫ﺍﻝﺘﺎﻓﻬﺔ ﻭﺍﺫﺍ ﻜﻨﺎ ﻨﺅﻤﻥ ﺍﻥ ﻜل ﺤﺭﻑ ﻭﻜﻠﻤﺔ ﻓﻰ ﺍﻝﻜﺘﺎﺏ ﺍﻝﻤﻘﺩﺱ ﻝﻬﺎ ﻤﻌﻨﻰ ﻭﻤﻐﺯﻯ ﻓﺎﻥ ﻝﻠﻜﻠﻤﺎﺕ ﻫﻨﺎ‬
‫ﻭﺯﻨﻬﺎ ﻓﺎﻝﻤﻼﻙ ﺘﺭﻜﻪ ﻝﻴﻌﻰ ﺫﺍﺘﻪ ﻭﻴﺴﺘﺜﻤﺭ ﺍﻝﻤﻌﺠﺯﺓ ﻓﻰ ﺍﻝﻜﺭﺍﺯﺓ ﻭﻝﻴﻌﻁﻴﻪ ﺍﻝﻔﺭﺼﺔ ﻝﻴﺒﺩﻉ ﻓﻰ ﺍﺨﺭﺍﺝ‬
‫ﺍﻝﻤﻌﺠﺯﺓ ﻤﻥ ﺨﻼل ﺸﺨﺼﻴﺘﻪ ﻻﺨﻭﺘﻪ ﻓﻰ ﺍﻝﻜﻨﻴﺴﺔ ﻓﻰ ﺒﻴﺕ ﻤﺭﻴﻡ ﺍﻡ ﻴﻭﺤﻨﺎ)ﺍﻉ‪ ( ١٢: ١٢‬ﻭﻻﻥ ﺍﻝﻤﻼﻙ‬
‫ﺘﺼﺭﻑ ‪-‬ﺍﺫﺍ ﺠﺎﺯ ﺍﻝﺘﻌﺒﻴﺭ ﺒﻠﺒﺎﻗﺔ ﺍﻝﻬﻴﺔ‪ -‬ﻓﻠﻭ ﺠﺎﺀ ﻤﻊ ﺒﻁﺭﺱ ﺍﻝﻰ ﺍﻝﺒﻴﺕ ﻝﻔﻘﺩ ﺒﻁﺭﺱ ﺩﻭﺭﻩ ﻭﻻﻨﺸﻐل‬
‫ﺍﻝﺠﻤﻴﻊ ﺒﺎﺴﺘﻘﺒﺎل ﺍﻝﻤﻼﻙ ﻭﺘﺭﻜﻭﺍ ﺒﻁﺭﺱ ﻭﻫﺫﺍ ﻜﺎﻥ ﺴﻴﺅﺩﻯ ﺍﻝﻰ ﻀﻴﺎﻉ ﻤﻔﻌﻭل ﺍﻝﺘﺩﺨل ﺍﻻﻝﻬﻰ ﻭﺘﻬﻤﻴﺵ‬

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‫ﺍﻝﺩﻭﺭ ﺍﻻﻨﺴﺎﻨﻰ ﺍﻭ ﺴﺤﻕ ﺍﻝﺩﻭﺭ ﺍﻻﻨﺴﺎﻨﻰ ﺍﻤﺎﻡ ﺍﻻﻨﺒﻬﺎﺭ ﻭﺍﻝﺘﺼﻔﻴﻕ ﷲ ﺍﻝﺼﺎﻨﻊ ﺍﻝﻌﺠﺎﺌﺏ ﻝﺘﺤﻭﻝﺕ‬
‫ﺘﺩﺨﻼﺕ ﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﻓﻰ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻝﻰ ﻨﻭﻉ ﻤﻥ ﺍﻨﻭﺍﻉ ﺍﻝﺩﻴﻜﺘﺎﺘﻭﺭﻴﺔ ﺍﻝﻘﺎﻫﺭﺓ ﻝﻠﻁﺎﻗﺎﺕ ﻭﻝﺘﺤﻭﻝﺕ‬
‫ﺍﻻﻴﻜﻭﻨﻭﻤﻴﺎ ﻤﻥ ﻤﻭﺍﻫﺏ ﻭﺘﻌﺩﺩﻴﺔ ﻭﺘﻨﻭﻉ ﺠﻤﻴل ﻓﻰ ﺍﻝﻭﺤﺩﺓ ﻋﻠﻰ ﻤﺜﺎل ﺍﻝﺜﺎﻝﻭﺙ ﺍﻝﻰ ﻨﻭﻉ ﻤﻥ ﺍﻝﺘﺭﺩﻴﺩ‬
‫ﻭﻝﻐﻠﺒﺕ ﺭﻭﺡ ﺍﻝﻔﺭﺩﻴﺔ ﻭﺍﻝﺘﻭﺍﻜﻠﻴﺔ ﻋﻠﻰ ﻤﺜﺎل ﺍﻝﺸﻌﺏ‬ ‫ﺍﻻﻝﻰ ﻝﻜﻼﻡ ﻨﻅﺭﻯ ﻻ ﻤﺭﺩﻭﺩ ﻝﻪ ﻋﻠﻰ ﺍﻻﺭﺽ‬
‫ﺍﻝﻠﻰ ﻗﺎل ﺍﻝﺒﺭﻜﺔ ﻓﻰ ﻤﻭﺴﻰ ﻴﺼﻠﻰ ﻭﻴﺼﻭﻡ ﺍﺭﺒﻌﻴﻥ ﺒﻭﻡ ﻭﻨﺤﻥ ﻨﺄﻜل ﻭﻨﺸﺭﺏ ﺜﻡ ﻨﻘﻭﻡ‬
‫ﻝﻠﻌﺏ)ﺨﺭ‪ . (٦: ٣٢‬ﺍﻝﺘﻰ ﻻ ﺘﺘﻔﻕ ﻤﻊ ﺍﻻﻴﻤﺎﻥ ﺍﻝﺜﺎﻝﻭﺜﻰ ﺍﻝﻘﺩﻭﺱ ﻭﺍﻝﺸﺭﻜﺔ ﻭﺩﻭﺭ ﺍﻝﺸﻌﺏ ﻓﻰ ﺍﻝﻜﻨﻴﺴﺔ‬
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‫ﻭﻫﺫﺍ ﻀﺩ ﻻﻫﻭﺕ‬ ‫ﻭﻻ ﻤﻌﻨﻰ ﻝﺼﻼﺓ ﺍﻝﻜﻨﻴﺴﺔ ) ﺃﺸﺘﺭﻙ ﻓﻰ ﺍﻝﻌﻤل ﻤﻊ ﻋﺒﻴﺩﻙ ﻓﻰ ﻜل ﻋﻤل ﺼﺎﻝﺢ (‬
‫ﺍﻝﺘﺠﺴﺩ ﻓﺎﷲ ﺘﺩﺨل ﻭﺍﻝﻜﻨﻴﺴﺔ ﺘﻌﻴﺵ ﻭﺘﺫﻭﻕ ﻭﺘﺨﺘﺒﺭ ﻭ ﺘﻜﺘﺏ ﺘﺎﺭﻴﺦ ﺍﻝﺘﺩﺨﻼﺕ ﻭﺍﷲ ﻴﺘﻜﻠﻡ ﻭﺍﻝﻜﻨﻴﺴﺔ‬
‫ﺘﻜﺘﺏ ﻤﺴﻭﻗﺔ ﻤﻥ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﺒﻠﻐﺘﻬﺎ ﻭﻓﻰ ﻅﺭﻭﻓﻬﺎ ﻭﺯﻤﺎﻨﻬﺎ ﻭﻫﻰ ﺩﺍﺌﻤﺎ ﺘﻌﻰ ﺫﺍﺘﻬﺎ ﻭﺭﺴﺎﻝﺘﻬﺎ ﻜﻤﺎ‬
‫ﺒﻁﺭﺱ ﻭﺍﷲ ﻓﻰ ﺍﻝﺘﺩﺒﻴﺭ ﺒﺎﻝﻨﻌﻤﺔ ﻭﺍﻝﻜﻨﻴﺴﺔ ﻓﻰ ﺍﻝﺘﻔﻜﻴﺭ ﺒﺎﻝﻤﻭﺍﻫﺏ ﻭﻫﺫﺍ ﺍﻝﺘﻭﺠﻪ ﻓﺘﺢ ﺍﻤﺎﻡ ﺍﻝﻜﻨﻴﺴﺔ ﻓﻰ‬
‫ﺍﻝﻌﺼﺭ ﺍﻝﺭﺴﻭﻝﻰ ﺍﻓﺎﻗﺎ ﻜﺒﻴﺭﺓ ﻓﻰ ﺍﻝﺒﺸﺎﺭﺓ ﻭﺍﻝﺘﻔﺎﻋل ﻤﻊ ﺤﻀﺎﺭﺍﺕ ﻭﺜﻘﺎﻓﺎﺕ ﺍﻻﺭﺽ)ﺍﻉ ‪ ٢‬ﻭ‪ (١٧‬ﻭﺍﺩﻯ‬
‫ﺍﻝﻰ ﺘﻭﻅﻴﻑ ﻜل ﺍﻝﻁﺎﻗﺎﺕ ﻭﺍﻜﺘﺸﺎﻑ ﻜل ﺍﻝﻤﻭﺍﻫﺏ ﻤﻥ ﺨﺩﻤﺔ ﺍﻝﻤﻭﺍﺌﺩ ﺍﻝﻰ ﺍﻗﺎﻤﺔ ﺍﻝﻤﻭﺘﻰ ﻭﺸﻔﺎﺀ‬
‫ﺍﻝﻤﺭﻀﻰ)ﺍﻉ‪ ( ١٢: ٥‬ﻭﻗﺒﻭل ﺍﻝﺘﻭﺒﺎﺕ ﻭﻤﺴﺢ ﺩﻤﻭﻉ ﺍﻝﺤﺯﺍﻨﻰ ﻭﺘﺒﻜﻴﺕ ﺍﻝﺘﺠﺎﺭ ﺒﺎﻝﺘﻘﻭﻯ ﻭﺍﻝﺴﻴﻤﻭﻨﻴﺔ )ﺍﻉ‬
‫‪ ( ٢٠: ٩‬ﻭﺍﻝﺤﻭﺍﺭﺍﺕ ﺍﻝﻔﻜﺭﻴﺔ ﺍﻝﻌﺎﻝﻴﺔ ﺍﻝﺘﻘﻨﻴﺔ ﻤﻊ ﺍﻋﺘﻰ ﺤﻀﺎﺭﺍﺕ ﺍﻻﺭﺽ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ)ﺍﻉ‪ ( ١٧‬ﺒﻔﻼﺴﻔﺘﻬﺎ‬
‫ﻭﺍﻝﻌﺒﺭﺍﻨﻴﺔ ﺒﺎﻨﺒﻴﺄﻫﺎ)ﺍﻉ ‪ ( ٢‬ﻭﻤﺼﺭ ﺒﻤﻌﺎﺒﺩﻫﺎ ﻭﺤﻜﻤﺎﺌﻬﺎ)ﺍﻉ‪.٢٢ :٧‬‬

‫ﺍﻝﻌﻼﻗﺔ ﺒﻴﻥ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻤﻭﺍﻫﺏ ﻭﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻤﺅﺴﺴﺔ‬

‫ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﺘﻰ ﺭﺍﻴﻨﺎﻫﺎ ﻓﻰ ﺴﻔﺭ ﺍﻻﻋﻤﺎل ﻫﻰ ﺼﻭﺭﺓ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻨﺎﺸﺌﺔ ﻭﺍﻝﺘﻰ ﺍﺴﺴﻬﺎ ﻭﺍﺩﺍﺭ ﺸﺌﻭﻨﻬﺎ‬
‫ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻭﻝﻘﺩ ﻭﺭﺩﺕ ﻜﻠﻤﺔ )ﺍﺒﻨﻴﻔﻤﺎ( ﺍﻯ ﺍﻝﺭﻭﺡ ﺴﺒﻌﻴﻥ ﻤﺭﺓ ﻓﻰ ﺍﻝﺴﻔﺭ ﺍﻯ ﺨﻤﺱ ﺍﻝﻌﺩﺩ ﺍﻝﻜﻠﻰ‬
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‫ﺍﻝﺭﻭﺡ ﻫﻭ ﺍﻝﻜل ﻓﻰ ﺍﻝﻜل ﻭﻜل ﺍﻻﻤﻭﺭ ﺍﻻﺩﺍﺭﺒﺔ ﺍﻝﺘﻰ ﺤﺩﺜﺕ ﻓﻰ ﺘﻠﻙ‬ ‫ﻝﻠﻜﻠﻤﺔ ﻓﻰ ﻜل ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ‪.‬‬
‫ﺍﻝﻘﺘﺭﺓ ﻭﺩﻭﻨﻬﺎ ﺴﻔﺭ ﺍﻻﻋﻤﺎل ﻫﻰ ﺍﺩﺍﺭﺓ ﺒﺎﻝﺭﻭﺡ ﻓﻤﻥ ﻴﻭﻡ ﺍﻝﺨﻤﺴﻴﻥ)ﺍﻉ‪( ٢‬ﺍﻝﻰ ﺍﺴﺘﺌﺠﺎﺭ ﺒﻭﻝﺱ ﻝﺒﻴﺕ‬
‫ﻴﺴﻴﺭ ﺍﻝﻌﻤل ﺒﺎﻝﺭﻭﺡ ﺤﺘﻰ ﻓﻰ ﺍﺩﻕ ﺘﻔﺎﺼﻴﻠﻪ ﺍﻝﻴﻭﻤﻴﺔ‬ ‫ﻝﻠﻜﺭﺍﺯﺓ)ﺍﻉ‪( ٣٠: ٢٨‬‬ ‫ﻓﻰ ﺭﻭﻤﺎ ﻜﻤﺭﻜﺯ‬
‫ﻭﺍﻝﺘﺩﺒﻴﺭﻴﺔ ﻭﺍﻻﺩﺍﺭﻴﺔ ﻜﻤﺎ ﺴﺒﻕ ﻭﺭﺍﻴﻨﺎ‪ .‬ﻓﺎﻝﻤﻭﺍﻫﺏ ﺍﻝﺭﻭﺤﻴﺔ ﻫﻰ ﻝﺒﻨﻴﺎﻥ ﺸﻌﺏ ﺍﷲ ﺴﻭﺍﺀ ﺼﻠﻰ ﻓﻰ ﺒﻴﻭﺕ‬
‫ﺍﻭ ﻓﻰ ﻗﺎﻋﺎﺕ ﺍﻭ ﻓﻰ ﻜﺎﺘﺩﺭﺍﺌﻴﺎﺕ ﻭﻤﻥ ﺍﻫﻡ ﻤﻼﻤﺢ ﻫﺫﺍ ﺍﻻﻨﺴﺠﺎﻡ ﺒﻴﻥ ﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﻭﺍﻻﻴﻜﻭﻨﻭﻤﻴﺎ ﻫﻭ‬
‫ﺒﺩﺍﻴﺔ ﻅﻬﻭﺭ ﻤﺎ ﻴﻌﺭﻑ ﺍﻝﻴﻭﻡ ﻓﻰ ﺍﻝﻼﻫﻭﺕ ﺍﻝﻤﻌﺎﺼﺭ ﺒﻅﺎﻫﺭﺓ )ﺍﻝﺘﺜﺎﻗﻑ( ﺍﻯ ﺭﺒﻁ ﺍﻝﻅﻭﺍﻫﺭ ﺍﻝﻔﻭﻕ‬
‫‪inculturation‬‬
‫ﺍﻝﻁﺒﻴﻌﻴﺔ ﺒﺠﺫﻭﺭﻫﺎ ﺍﻝﻁﺒﻴﻌﺔ ﻋﻠﻰ ﻤﺜﺎل ﺸﺨﺹ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺫﻯ ﺍﺭﺘﺒﻁ ﻓﻴﻪ ﺍﻝﻼﻫﻭﺕ ﺒﺎﻝﻨﺎﺴﻭﺕ ﻓﻨﺤﻥ‬
‫ﻋﺭﻓﻨﺎ ﺍﻝﻤﻴﺘﺎﻗﻴﺯﻴﻘﻰ ﻓﻰ ﺍﺒﻨﻪ ﺒﺎﻝﻁﺒﻴﻌﺔ ﺒﺎﻝﻔﻴﺯﻴﻘﻰ ﻓﻬﻭ ﺍﺒﻥ ﺍﷲ ﻭﺍﺒﻥ ﺍﻝﺴﻤﺎﺀ ﻭﻫﻭ ﺍﺒﻥ ﻴﻭﺴﻑ ﻭﻤﺭﻴﻡ‬
‫ﻭﺍﺒﻥ ﺍﻝﻨﺎﺼﺭﺓ ﺒﻐﻴﺭ ﺍﺨﺘﻼﻁ ﻭﻻ ﺍﻤﺘﺯﺍﺝ ﻭﻻ ﺘﻐﻴﻴﺭ ﺍﻯ ﺍﻥ ﺍﻝﺨﺭﺴﺘﻭﻝﻭﺠﻴﺎ ﻫﻰ ﺍﺴﺎﺱ ﺍﻝﻭﻓﺎﻕ ﺍﻝﻌﻤﻠﻰ‬

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‫ﺭﺍﺠﻊ ﺃﻭﺸﻴﺔ ﺍﻝﻤﺴﺎﻓﺭﻴﻥ ﻓﻰ ﺍﻝﺨﻭﻻﺠﻰ ﺍﻝﻤﻘﺩﺱ ﺍﻀﺩﺍﺭ ﺩﻴﺭ ﺍﻝﺒﺎﻤﻭﺱ ﺍﻝﻌﺎﻤﺭ ﺩﺍﺭ ﻨﻭﺒﺎﺭ ﻝﻠﻁﻴﻊ ‪ ٢٠٠٢‬ﺹ ‪٥٤‬‬
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‫‪R.E.Brown ,Diverses Viewes of the Spirit in the New Testament,Worship 57, 1983‬‬

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‫ﺒﻴﻥ ﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﻭﺍﻻﻴﻜﻭﻨﻭﻤﻴﺎ ﻭﻫﺫﺍ ﻴﺘﻡ ﻓﻰ ﺍﻻﻜﻠﺴﻴﻭﻝﻭﺠﻴﺎ ﺒﻤﻌﻨﺎﻫﺎ ﺍﻻﺒﺎﺌﻰ ﺍﻝﺸﺎﻤل ﻭﻤﻥ ﻫﻨﺎ ﺘﺄﺨﺫ‬
‫ﻅﺎﻫﺭﺓ ﺍﻝﺘﺜﺎﻗﻑ ﻤﻌﻨﺎﻫﺎ ﺍﻻﻨﺴﺎﻨﻰ ﻭﻝﻘﺩ ﻜﺎﻥ ﺍﻻﺒﺎﺀ ﺴﺒﺎﻗﻭﻥ ﻓﺎﻝﻘﺩﻴﺱ ﺍﺜﻨﺎﺴﻴﻭﺱ ﺍﻝﻘﺒﻁﻰ ﺍﺨﺫ ﺍﺠﻤل ﻓﻰ‬
‫ﺍﻝﺜﻘﺎﻓﺔ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ ﻭﺴﻁﺭ ﺍﺭﻭﻉ ﺍﻝﻜﺘﺎﺒﺎﺕ ﻋﻥ ﺘﺠﺴﺩ ﺍﻝﻜﻠﻤﺔ‪٢١.‬ﻭﻝﻨﺄﺨﺫ ﻤﺜﻼ ﻴﺨﺹ ﺒﻼﺩﻨﺎ ﻤﺼﺭ ﻤﻥ ﺴﻔﺭ‬
‫ﺍﻻﻋﻤﺎل ﻓﺤﻴﻨﻤﺎ ﻴﻘﻭﺍ ﻋﻥ ﻤﻭﺴﻰ ﺍﻝﻨﺒﻰ )ﺍﻨﻪ ﺘﻬﺫﺏ ﺒﻜل ﺤﻜﻤﺔ ﺍﻝﻤﺼﺭﻴﻴﻥ (ﺍﻉ ‪: ٧‬ﻻ ﻴﺴﺘﻁﻴﻊ ﺍﻝﻼﻫﻭﺘﻰ‬
‫ﺍﻝﺫﻯ ﻴﺨﺩﻡ ﺴﺭ ﺘﺠﺴﺩ ﺍﻝﻜﻠﻤﺔ ﻓﻰ ﺘﺎﺭﻴﺦ ﺍﻝﻨﺎﺱ ﻭﺤﻀﺎﺭﺍﺕ ﺍﻝﻌﺎﻝﻡ ﺍﻻ ﺍﻥ ﻴﺴﺄل ﻋﻥ ﻤﺎ ﻫﻰ ﻫﺫﻩ ﺍﻝﺤﻜﻤﺔ‬
‫ﻭﻤﻜﻭﻨﺎﺘﻬﺎ ﻭﻤﺩﻝﻭﻻﺘﻬﺎ ﻭﻫﺫﺍ ﻤﻌﻨﺎﻩ ﺍﻝﺒﺤﺙ ﺍﻝﺸﺎﻕ ﻓﻰ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻝﻤﺼﺭىﺎﻝﻘﺩﻴﻡ ﻓﻬل ﻴﻌﻘل ﺍﻥ ﻴﻠﻡ‬
‫ﺍﻝﻼﻫﻭﺘﻰ ﺍﻝﻴﻭﻨﺎﻨﻰ ﺒﻔﻜﺭ ﺍﺴﻼﻓﻪ ﻭﺍﻝﻼﻫﻭﺘﻰ ﺍﻝﻘﺒﻁﻰ ﻻ ﻴﻠﻡ ﺒﺤﻜﻤﺔ ﺍﻝﻤﺼﺭﻴﻴﻥ ﺍﻝﺘﻰ ﺸﻜﻠﺕ ﺸﺨﺼﻴﺔ‬
‫‪٢٢‬‬
‫ﻭﻻ ﻴﻌﺭﻑ ﺒﻠﺩﻩ ﺍﻝﺘﻰ ﻭﺭﺩ ﺍﺴﻤﻬﺎ ﻤﺎﺌﺘﺎﻥ ﻤﺭﺓ ﻓﻰ ﺍﺴﻔﺎﺭ ﻤﻭﺴﻰ ﺍﻝﺨﻤﺱ ﻭﺍﻤﺎﻡ ﺍﻝﺒﺎﺤﺙ‬ ‫ﻤﻭﺴﻰ ﺍﻝﻨﺒﻰ‬
‫ﺍﻝﻘﺒﻁﻰ ﺍﻝﺫﻯ ﺍﺘﻘﻥ ﻝﻐﺔ ﺍﻓﻼﻁﻭﻥ ﺠﻬﺎﺩ ﻝﻴﻘﻨﻰ ﻝﻐﺔ ﺍﺒﺎﺌﻪ ﺍﻝﻘﺒﻁﻴﺔ ﻭﺍﻝﻔﺎﺭﻕ ﻜﺒﻴﺭﻓﻰ ﺍﻝﻤﻌﺎﻨﻰ ﻭﺍﻝﺩﻻﻻﺕ‬
‫ﻭﻫﺫﺍ ﻴﺘﻁﻠﺏ ﺍﻝﺒﺤﺙ ﺍﻝﺩﺅﺅﺏ ﻋﻥ ﺩﻭﺭ ﺜﻘﺎﻓﺎﺕ ﺍﻝﺸﻌﻭﺏ ﻓﻰ ﺍﻝﺘﺩﺒﻴﺭ ﺍﻻﻝﻬﻰ ﻭﻜﺒﻑ ﻴﺘﻡ ﺘﺤﻭﻴل ﺘﺭﺍﺜﺎﺕ‬
‫ﺍﻝﻨﺎﺱ ﺒﺎﻝﺭﻭﺡ ﺍﻝﻰ ﺘﺎﺭﻴﺦ ﻋﻤل ﺍﻝﻼﻫﻭﺕ ﻭﻫﻨﺎ ﻴﺼﻴﺭ ﺍﻝﻌﻤل ﺍﻝﻼﻫﻭﺘﻰ ﺍﺒﺩﺍﻋﺎ ﺤﻀﺎﺭﻴﺎ ﻓﻰ ﻜل ﺍﻝﻌﺼﻭﺭ‬
‫ﻭﻝﻴﺱ ﺘﺭﻓﺎ ﻓﻜﺭﻴﺎ ﻓﻰ ﻋﺼﺭ ﻤﺎ ﻭﻴﺎﺘﻰ ﺍﻝﺩﻭﺭ ﺍﻻﺒﺎﺌﻰ ﻝﻴﺯﻴﺩ ﺍﻝﻌﻤل ﺠﻤﺎﻻ ﻭﺘﻘﻨﻴﺔ ﻓﻴﺭﺠﻊ ﺍﻝﺒﺎﺤﺙ ﺍﻝﻰ‬
‫ﺤﺩﻴﺙ ﺒﺎﺴﻴﻠﻴﻭﺱ ﺍﻝﻰ ﺍﻝﺸﺒﺎﺏ ﻓﻰ ﻜﻴﻔﻴﺔ ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺜﻘﺎﻓﺔ ﺍﻝﺸﻌﻭﺏ ﺍﻝﻭﺜﻨﻴﺔ ﻝﻔﻬﻡ ﺍﻝﻤﺴﻴﺤﻴﺔ ﻭﻨﻌﺭﺝ‬
‫‪٢٣‬‬
‫ﻻﻏﺭﻴﻐﻭﺭﻴﻭﺱ ﺍﻝﻨﻴﺴﻰ ﻭﺍﻝﺫﻯ ﺘﻜﻠﻡ ﻋﻥ ﺩﻭﺭ )ﻜﻨﻭﺯ ﻤﺼﺭ( ﻓﻰ ﺍﻝﺘﺩﺒﻴﺭ ﺍﻻﻝﻬﻰ‬ ‫ﻋﻠﻰ )ﺤﻴﺎﺓ ﻤﻭﺴﻰ (‬
‫ﻝﺨﺭﻭﺝ ﺸﻌﺏ ﺍﷲ ﻤﻥ ﺍﺭﺽ ﺍﻝﻌﺒﻭﺩﻴﺔ ﻭﻫﻜﺫﺍ ﻴﺘﻡ ﺘﺤﻭﻴل ﺭﻭﺤﺎﻨﻴﺎﺕ ﺍﻻﻴﺎﺕ ﺍﻝﻰ ﻤﺸﺭﻭﻉ ﺤﻀﺎﺭﻯ ﻭﻤﺎﺩﺓ‬
‫ﻝﻠﻜﺭﺍﺯﺓ ‪.‬‬
‫ﺍﺴﺌﻠﺔ ﺍﻝﻨﺎﺱ ﻝﻡ ﺘﺘﻭﻗﻑ ﻋﻠﻰ ﺍﻝﻌﺼﺭ ﺍﻝﻜﺘﺎﺒﻰ ﻭﺍﻴﺎﻡ ﺍﻻﺒﺎﺀ ﺒل ﺍﺴﺘﻤﺭﺕ ﺍﻝﻰ ﺍﻝﻴﻭﻡ ﻭﺍﻝﻜﻨﻴﺴﺔ ﻝﻡ ﺘﺘﻭﺍﻥ‬
‫ﻋﻥ ﺍﻝﺠﻬﺎﺩ ﺍﻝﻼﻫﻭﺘﻰ ﻝﺘﺤﻭﻴل ﺍﻝﻌﻤﻕ ﺍﻝﻼﻫﻭﺘﻰ ﺍﻝﻰ ﻤﺸﺭﻭﻉ ﺘﺩﺒﻴﺭﻯ ﻝﺨﺩﻤﺔ ﺍﻝﺒﺸﺭﻴﺔ ﻭﻝﻬﺫﺍ ﻴﺘﻤﺴﻙ‬
‫ﺍﻝﺒﺎﺤﺜﻭﻥ ﺍﻝﻴﻭﻡ ﺒﻀﺭﻭﺭﺓ ﺩﺭﺍﺴﺔ ﻜﺘﺎﺒﺎﺕ ﺍﺒﺎﺀ ﺍﻝﻜﻨﻴﺴﺔ ﻻﻜﺘﺸﺎﻑ ﺍﻝﻴﺎﺕ ﻫﺫﺍ ﺍﻝﻌﻤل ﺍﻝﺭﻋﻭﻯ ﺍﻝﻀﺨﻡ‬
‫ﻭﺤﺘﻰ ﻻ ﻨﺘﻨﺎﻭل ﻗﻀﺎﻴﺎ ﻝﻬﺎ ﺘﺎﺭﻴﺦ ﻁﻭﻴل ﻓﻰ ﺍﻝﺒﺤﺙ ﺒﺴﻁﺤﻴﺔ ﻤﺅﺫﻴﺔ ﻝﺠﻤﺎل ﺍﻝﻜﻨﻴﺴﺔ ﻭﺘﺎﺭﻴﺨﻬﺎ‬
‫ﺍﻝﻼﻫﻭﺘﻰ ﺍﻝﻌﺭﻴﻕ ﻭﺍﻭﻀﺢ ﻤﺜﺎل ﻝﻬﺫﺍ ﺍﻝﺘﺤﻭل ﻤﻥ ﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﺍﻝﻰ ﺍﻻﻴﻜﻭﻨﻭﻤﻴﺎ ﻫﻭ ﺘﺎﺭﻴﺦ ﺍﻝﻤﺠﺎﻤﻊ‬
‫ﻭﺍﻝﻤﻌﺎﻨﺎﺓ ﺍﻝﺘﻰ ﻋﺎﺸﻬﺎ ﺍﻝﻌﻠﻤﺎﺀ ﻭﺍﻻﺒﺎﺀ ﻓﻠﻭ ﺍﻥ ﺍﻻﻤﻭﺭ ﻜﺎﻨﺕ ﺒﺎﻝﺒﺴﺎﻁﺔ ﺍﻝﺘﻰ ﻴﺭﺍﻫﺎ ﺍﻝﺒﻌﺽ ﻝﺘﺴﻭﻴﻕ‬
‫ﻤﺴﻴﺤﻴﺔ ﺭﺨﻴﺼﺔ ﻭﺤﺴﺏ ﺘﻌﺒﻴﺭﻫﻡ ﺒﺴﻴﻁﺔ ﺒﻌﻴﺩﺍ ﻋﻥ ﺘﻌﻘﻴﺩﺍﺕ ﺍﻝﻼﻫﻭﺘﻴﻴﻥ ﻝﻤﺎ ﻜﺎﻥ ﻫﻨﺎﻙ ﺤﺎﺠﺔ ﺍﻝﻰ‬
‫ﺩﺭﺍﺴﺔ ﺘﺎﺭﻴﺦ ﺍﻝﻜﻨﻴﺴﺔ ﺘﺎﺭﻴﺦ ﺍﻝﻤﺠﺎﻤﻊ ﻭﺘﺎﺭﻴﺦ ﺍﻝﻌﻘﻴﺩﺓ ﻭﺘﺎﺭﻴﺦ ﻜﺘﺎﺒﺔ ﺍﻻﺴﻔﺎﺭ ﺍﻝﻤﻘﺩﺴﺔ ﺍﻝﻤﻭﺤﻰ ﺒﻬﺎ‬
‫ﻨﻔﺴﻬﺎ ﻭﻨﻤﻭ ﺍﻝﻜﻨﻴﺴﺔ ﻋﺒﺭ ﺍﻝﻌﺼﻭﺭ ﻭﺴﻴﺭ ﺍﻝﻘﺩﻴﺴﻴﻥ ﻭﺍﻗﻭﺍﻝﻬﻡ ﻭﻻ ﺤﺎﺠﺔ ﻝﺩﺭﺍﺴﺔ ﺍﻝﻠﻐﺎﺕ ﺍﻻﺼﻠﻴﺔ‬

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‫ﺍﻨﻅﺭ ﺍﻝﺘﺭﺠﻤﺔ ﺍﻝﺭﺍﺌﻌﺔ ﺍﻝﺘﻰ ﻗﺎﻡ ﺒﻬﺎ ﺍﻝﺩﻜﺘﻭﺭ ﺠﻭﺯﺒﻑ ﻤﻭﺭﻴﺱ ﻓﻠﺘﺱ ﺘﺠﺴﺩ ﺍﻝﻜﻠﻤﺔ ﺍﺼﺩﺍﺭ ﺍﻝﻤﺭﻜﺯ ﺍﻻﺭﺜﻭﺫﻜﺴﻰ ﻝﻠﺩﺭﻝﺴﻠﺕ ﺍﻻﺒﺎﺌﻴﺔ ﺍﻝﻘﺎﻫﺭﺓ ‪٢٠٠٢‬‬

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‫ﺒﺩﺍ ﻋﻠﻤﺎﺀ ﺍﻝﻤﺼﺭﻴﺎﺕ ﻭﺍﻻﺒﺎﺀ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺸﺨﺼﻴﺔ ﻤﻭﺴﻰ ﺍﻝﻨﺒﻰ ﺍﻫﺘﻤﺎﻤﺎ ﻜﺒﻴﺭﺍ ﻓﻰ ﺍﻻﻭﻨﺔ ﺍﻻﺨﻴﺭﺓ ﻭﺘﻌﺩﺩﺕ ﺍﻻﺭﺍﺀ ﻗﻰ ﻋﻼﻗﺔ ﻤﻭﺴﻰ ﻴﻤﺹ ﺍﻨﻅﺭ‬
‫ﺍﻝﺩﺭﺍﺴﺔ ﺍﻝﻬﺎﻤﺔ ﻝﻌﺎﻝﻡ ﺍﻝﻤﺼﺭﻴﺎﺕ ﺍﻻﻝﻤﺎﻨﻰ >ﺍﻥ ﺍﺴﻤﺎﻥ ﺍﻝﺫﻯ ﺒﻌﺘﻴﺭ ﺍﻥ ﻤﻭﺴﻰ ﻫﻭ ﺍﻭل ﻤﻥ ﺍﺩﺨل ﺍﻝﻼﻫﻭﺕ ﺍﻝﺴﻴﺎﺴﻰ ﻓﻰ ﺍﻝﺘﺎﺭﻴﺦ ﻓﻘﺩ ﺭﻓﺽ ﺍﻻﻝﻬﺔ‬
‫ﺍﻻﺨﺭﻯ ﺍﻝﺘﻰ ﻝﻠﻤﺼﺭﻴﻴﻥ ﻭﺴﻥ ﺍﻝﻘﻭﺍﻨﻴﻥ ﺒﺎﺴﻡ ﺍﻻﻝﻪ ﺍﻝﻭﺍﺤﺩ ﻭﺒﺭﻯ ﺍﻥ ﺍﻝﻔﺎﺭﻕ ﺍﻝﻜﺒﻴﺭ ﺒﻴﻥ ﺍﻝﺘﻭﺤﻴﺩ ﺍﻝﻤﻭﺴﻴﻭﻯ ﻭﺍﻝﺘﻭﺤﻴﺩ ﺍﻝﻤﺼﺭﻯ ﻫﻭ ﻏﻴﺎﺏ ﻓﻜﺭﺓ ﺸﻌﺏ‬
‫‪ Jann‬ﺍﷲ ﻤﻥ ﺍﻝﺘﻭﺤﻴﺩ ﺍﻝﻤﺼﺭﻯ ﻭﺍﻤﺎ ﻓﻰ ﺍﻝﺘﻭﺤﻴﺩ ﺍﻝﻜﺘﺎﺒﻰ ﻓﺎﻝﺸﻌﺏ ﺤﺎﻀﺭ ﻭﺍﷲ ﻴﻌﺩ ﻝﻪ ﺒﻤﻭﺴﻰ ﻨﻭﺍﻤﻴﺱ ﻓﺎﻝﺼﺭﺍﻉ ﺴﺭﺍﻉ ﻻﻫﻭﺘﻰ ﻭﺴﻴﺎﺴﻰ ﺍﻨﻅﺭ‬
‫‪Assmann ,L’iconoclasme comme théologie politique ,dans ,Ce que la Bible doit à l’Egypte ,Bayard ,Paris ,2008‬‬
‫‪pp.130-136.‬‬
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‫; ‪La Vie de Moise ,Sources chrétiennes ,no 1,1950‬‬
‫ﺴﻴﻕ ﻝﻠﻜﺎﺘﺏ ﺍ ﻥ ﺘﺭﺠﻡ ﺍﻝﻰ ﺍﻝﻌﺭﺒﻴﺔ ﺭﺴﻠﺒﺔ ﻝﺒﻘﺩﻴﺱ ﺒﻠﺴﻴﻠﻴﻭﺱ ﺍﻝﻰ ﺍﻝﺸﺒﺎﺏ ﻭﻨﺸﺭﺘﻬﺎ ﺍﺴﻘﻔﻴﺔ ﺍﻝﺸﺒﺎﺏ ﻋﺎﻡ ‪١٩٩٥‬‬

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‫ﻝﻼﺴﻔﺎﺭ ﺍﻝﻤﻘﺩﺴﺔ ﻭﻨﺩﺨل ﻓﻰ ﻤﺘﺎﻫﺎﺕ ﺍﻝﺘﺭﺠﻤﺎﺕ ﻭﻻ ﺤﺎﺠﺔ ﺍﻝﻰ ﺍﻜﻠﻴﺭﻴﻜﻴﺎﺕ ﻭﺍﻝﻰ ﻤﺭﺍﻜﺯ ﺒﺤﻭﺙ ﻭﻫﻨﺎ‬
‫‪٢٤‬‬
‫ﺍﻝﺘﻨﻜﺭ ﻝﺘﻌﺏ ﺍﻻﺒﺎﺀ ﺍﻝﺫﻴﻥ ﻗﺎﻝﻭﺍ)ﺍﻋﻁﻰ ﺩﻤﺎ ﺘﺄﺨﺫ ﺭﻭﺤﺎ( ‪.‬‬
‫ﺃﻻﺒﺎﺀ ﺍﻝﺭﺴﻭﻝﻴﻭﻥ ﺘﻤﺴﻜﻭﺍ ﺒﺎﻝﻨﻔﺤﺎﺕ ﺍﻝﺭﻭﺤﻴﺔ ﺍﻻﻭﻝﻰ ﻭﻝﻜﻥ ﺩﺒﺭﻭﺍ ﺍﻻﻤﻭﺭ ﺒﺸﻜل ﻜﻨﺴﻰ‬
‫ﺍﻜﻠﻴﺴﻴﻭﻝﻭﺠﻰ ﻓﺎﻻﻨﻘﺴﺎﻤﺎﺕ ﻓﻰ ﻜﻨﻴﺴﺔ ﻜﻭﺭﻨﺜﻭﺱ ﻝﻡ ﺘﻨﺘﻬﻰ ﻤﻤﺎ ﺍﺩﻯ ﺍﻝﻰ ﺍﻥ ﻴﻜﺘﺏ ﺍﻝﻰ ﺍﻝﻜﻭﺭﻨﺜﻴﻴﻥ ﻤﺭﺓ‬
‫ﺍﺨﺭﻯ ﺍﻝﻘﺩﻴﺱ ﺍﻜﻠﻴﻤﻨﻀﺱ ﺍﻝﺭﻭﻤﺎﻨﻰ ﻭﺫﻫﺏ ﺍﻏﻨﺎﻁﻴﻭﺱ ﺍﻻﻨﻁﺎﻜﻰ ﺍﻝﻰ ﺍﻝﺴﺭ ﺍﻝﻼﻫﻭﺘﻰ ﻝﻠﻭﺤﺩﺓ ﻭﺩﺒﺭﻩ‬
‫ﺘﺩﺒﻴﺭﺍ ﺍﻜﻠﻴﺴﻭﻴﻭﻝﻭﺠﻴﺎ ﺤﺴﻨﺎ ﻭﺩﻋﺎ ﺍﻝﻤﺴﻴﺤﻴﻴﻥ ﺍﻝﻰ ﺍﻻﻝﺘﻔﺎﻑ ﺤﻭل ﺍﻻﺴﻘﻑ ﻭﺍﻝﻜﻬﻨﺔ ﻭﺍﻝﺩﻴﺎﻜﻭﻨﻴﻴﻥ ﻓﻰ‬
‫ﺍﻻﻓﺨﺎﺭﺴﺘﻴﺎ ﺤﻴﻨﻤﺎ ﻗﺎل )ﻋﻠﻰ ﺍﻝﺠﻤﻴﻊ ﺍﻥ ﻴﺤﺘﺭﻤﻭﺍ ﺍﻝﺸﻤﺎﻤﺴﺔ)ﺍﻝﺩﻴﺎﻜﻭﻨﻴﻴﻥ( ﻜﺎﻝﻤﺴﻴﺢ ﻴﺴﻭﻉ ﻭﺍﻻﺴﻘﻑ‬
‫‪٢٥‬‬
‫ﻭﺍﻋﻁﻰ‬ ‫ﻜﺼﻭﺭﺓ ﺍﻻﺏ ﻭﺍﻝﻜﻬﻨﺔ ﻜﻤﺠﻠﺱ ﺍﷲ ﻭﻤﺼﺎﻑ ﺍﻝﺭﺴل ﺒﺩﻭﻥ ﻫﻭﻻﺀ ﻻ ﺘﻭﺠﺩ ﻜﻨﻴﺴﺔ( ‪.‬‬
‫ﺍﻝﻤﺼﺎﻝﺤﺔ ﺍﻝﻭﺍﻗﻌﻴﺔ ﺒﻴﻥ ﺍﻝﻤﻭﺍﻫﺏ ﻭﺍﻝﺘﺩﺒﻴﺭ ﻭﻫﻭ ﻗﺩ ﺍﻋﻁﻰ ﺘﻔﺴﻴﺭﺍ ﻋﻤﻠﻴﺎ ﻝﻠﺭﺴﺎﺌل ﺍﻝﺭﻋﻭﻴﺔ ﻭﻫﻨﺎ ﻭﻓﻰ‬
‫ﻨﻬﺎﻴﺔ ﺍﻝﻘﺭﻥ ﺍﻝﺜﺎﻨﻰ ﺍﺴﺘﻘﺭﺕ ﺍﻝﻜﻨﻴﺴﺔ ﻭﺘﻤﺕ ﺍﻝﻤﺼﺎﻝﺤﺔ ﺒﻴﻥ ﺍﻝﺜﻴﺅﻝﻭﺠﻴﺎ ﻭﺍﻝﺨﺭﺴﺘﻭﻝﻭﺠﻴﺎ ﻭﺍﻻﻴﻜﻭﻨﻭﻤﻴﺎ‬
‫‪٢٦‬‬
‫ﻤﻥ ﺨﻼل ﺍﻻﻓﺨﺎﺭﺴﺘﻴﺎ ﻭﺍﻻﻜﻠﻴﺭﻭﺴﻴﺔ ﻭﺍﻝﺸﻌﺏ ﺍﻝﻌﺎﺒﺩ ﺒﺎﻝﺭﻭﺡ ﻭﺍﻝﺤﻕ‪.‬‬
‫ﺍﻓﻀل ﻝﻠﻨﺎﺱ‬ ‫ﻋﻨﺩ ﺍﻻﺒﺎﺀ ﺍﻝﻼﻫﻭﺕ ﺍﻝﻤﺘﺤﻭل ﺘﺩﺒﻴﺭﺍ ﻻﻫﻭﺘﻴﺎ ﻻ ﻫﺩﻑ ﻝﻪ ﺍﻻ ﺨﻼﺹ ﺍﻝﻌﺎﻝﻡ ﻭﺤﻴﺎﺓ‬
‫ﻓﺎﻝﻜﻨﻴﺴﺔ ﻫﻰ )ﺍﻝﺼﻭﺕ ﺍﻝﺼﺎﺭﺥ (ﻓﻰ ﺒﺭﻴﺔ ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ ﻓﺎﻝﻜﻨﻴﺴﺔ ﻝﻡ ﺘﻜﻥ ﻭﻝﻥ ﺘﻜﻭﻥ )ﺃﻓﻴﻭﻥ ﺍﻝﺸﻌﻭﺏ(ﻜﻤﺎ‬
‫ﺍﺘﻬﻤﻬﺎ ﺍﻝﻤﻠﺤﺩ ﺍﻝﻜﺒﻴﺭ ﻜﺎﺭل ﻤﺎﺭﻜﺱ ﻭﻻ ﻫﻰ ﻗﺒﺭ ﺍﻝﻤﺴﻴﺢ ﺒﺩﻭﻥ ﻗﺎﻤﺔ ﻜﻤﺎ ﻨﻌﺘﻬﺎ ﺍﻝﻔﻴﻠﺴﻭﻑ ﻨﻴﺘﺸﺔ ﺒل‬
‫ﺍﻝﻜﻨﻴﺴﺔ ﻫﻰ )ﺍﻝﺨﻤﺭ ﺍﻝﺠﻴﺩ( ﻓﻰ ﻋﺭﺱ ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ)ﻴﻭ ‪( ٢‬‬
‫‪ .‬ﻓﺎﻝﻜﻨﻴﺴﺔ ﻫﻰ ﻤﻭﺍﻫﺏ ﺍﻝﻼﻫﻭﺕ ﺍﻝﺘﻰ ﻤﻨﺤﻬﺎ ﺍﷲ ﻝﻠﻌﺎﻝﻡ ﻭﺍﻝﻌﺎﻝﻡ ﻫﻭ ﻤﺠﺎل ﺍﺴﺘﻨﻁﺎﻕ ﻭﺍﺴﺘﻨﻔﺎﺭ‬
‫ﺍﻝﻤﻭﺍﻫﺏ ﻭﻫﻜﺫﺍ ﺘﺘﺠﺩﺩ ﺭﺴﺎﻝﺔ ﺍﻝﻜﻨﻴﺴﺔ ﻭﻻ ىﻨﻘﻭل ﺘﺠﺩﻴﺩ ﺍﻝﻜﻨﻴﺴﺔ ﻜﻤﺎ ﻴﻘﻭل ﺍﻝﺒﻌﺽ ﻻﻥ ﺍﻝﻜﻨﻴﺴﺔ‬
‫ﺠﺩﻴﺩﺓ ﺒﻌﺭﻴﺴﻬﺎ ﻓﺎﻝﻜﻨﻴﺴﺔ ﺘﺠﺩﺩ ﺍﻻﻴﺎﺘﻬﺎ ﻭﺴﻁ ﻅﺭﻭﻑ ﺠﺩﻴﺩﺓ ﻓﺎﻝﻜﻨﻴﺴﺔ ﺍﻻﻭﻝﻰ ﻝﻡ ﺘﻌﺭﻑ ﺍﻝﻜﺜﻴﺭ ﻤﻥ‬
‫ﻗﻀﺎﻴﺎ ﺍﻝﻴﻭﻡ ﻤﺜل ﻤﺸﻜﻼﺕ ﺍﻝﻁﺎﻗﺔ ﻭﺍﻝﺘﻠﻭﺙ ﺍﻝﻜﻭﻨﻰ ﻭﺍﻻﻨﻅﻤﺔ ﺍﻝﺠﺩﻴﺩﺓ ﻭﺤﻘﻭﻕ ﺍﻝﻤﺭﺍﺓ ﻭﻝﻡ ﺘﻌﺭﻑ‬
‫‪٢٧‬‬
‫ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻻﻤﻭﺭ ﻭﻫﻨﺎ ﻨﺴﻤﻊ ﺼﻭﺕ‬ ‫ﺍﻻﺴﻼﻡ ﻜﻅﺎﻫﺭﺓ ﺩﻴﻨﻴﺔ ﻭﺜﻘﺎﻓﻴﺔ ﺒﺎﺘﺕ ﺫﺍﺕ ﻤﺭﺩﻭﺩﺍﺕ ﻜﻭﻨﻴﺔ‬
‫ﺍﻝﻨﺒﻭﺓ )ﻝﻴﺱ ﺍﺤﺩ ﻴﺠﻌل ﺨﻤﺭﺍ ﺠﺩﻴﺩﺍ ﻓﻰ ﺯﻗﺎﻕ ﻋﺘﻴﻕ ﻝﺌﻼ ﺘﺸﻕ ﺍﻝﺨﻤﺭ ﺍﻝﺠﺩﻴﺩﺓ ﺍﻝﺯﻗﺎﻕ ﻓﺎﻝﺨﻤﺭ ﺘﻨﺼﺏ‬
‫ﻭﺍﻝﺯﻗﺎﻕ ﺘﺘﻠﻑ ﺒل ﻴﺠﻌﻠﻭﻥ ﺨﻤﺭﺍ ﺠﻴﺩﺍ ﻗﻰ ﺯﻗﺎﻕ ﺠﺩﻴﺩﺓ(ﻤﺭ‪٢٢ : ٢‬‬
‫ﻭﻫﻜﺫﺍ ﻭﺍﻥ ﻜﻨﺎ ﻨﺭﻯ ﺍﻨﻪ ﻻﺴﺒﺎﺏ ﺘﺎﺭﻴﺨﻴﺔ ﻭﻭﺍﻗﻌﻴﺔ ﺍﺨﺘﻔﺕ ﻤﻭﻫﺒﺔ ﺍﻝﺘﻜﻠﻡ ﺒﺎﻻﻝﺴﻨﺔ ﻭﻫﺫﺍ ﺒﺤﺙ ﺍﺨﺭ‬
‫‪٢٨‬‬
‫ﻭﺒﺎﻝﻤﻭﺍﻫﺏ ﻓﻰ ﻤﻌﻨﺎﻫﺎ ﺍﻝﻼﻫﻭﺘﻰ ﻭﺍﻻﺒﺎﺌﻰ‬ ‫ﻝﻴﺱ ﻤﺠﺎﻝﻪ ﺍﻻﻥ ﺍﻻ ﺍﻥ ﺍﻝﻜﻨﻴﺴﺔ ﺴﻭﻑ ﺘﺘﻜﻠﻡ ﻭﺒﺎﻝﺭﻭﺡ‬
‫ﺒﻠﻐﺎﺕ ﻭﺍﻝﺴﻨﺔ ﻜل ﻤﺠﺘﻤﻊ ﻭﻜل ﺤﻀﺎﺭﺓ ﻓﻰ ﺍﻝﻌﺎﻝﻡ ﺍﻝﻤﻌﺎﺼﺭﻭﻝﻬﺫﺍ ﻭﺭﻏﻡ ﺘﻤﺴﻜﻨﺎ ﺒﺩﺭﺍﺴﺔ ﺍﻝﻠﻐﺎﺕ‬
‫ﺍﻻﺼﻠﻴﺔ ﺍﻻ ﺍﻨﻨﺎ ﻨﺘﺭﺠﻡ ﻜﺘﺒﻨﺎ ﻭﺘﺭﺍﺜﻨﺎ ﺍﻝﻰ ﻜل ﻝﻐﺎﺕ ﺍﻻﺭﺽ ﺍﻝﺤﻴﺔ‪ .‬ﻭﻓﻰ ﺍﻝﻨﻬﺎﻴﺔ ﻝﻴﺱ ﻫﻨﺎﻙ ﻁﺭﻴﻕ‬

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‫ﺍﻨﻅﺭ ﺒﻭﻝﺱ ﺒﻨﺩﻝﻰ ﻤﺩﺨل ﺍﻝﻰ ﺍﻝﻌﻘﻴﺩﺓ ﺍﻝﻤﺴﻴﺤﻴﺔ ﻤﻨﺸﻭﺭﺍﺕ ﺍﻝﻨﻭﺭ ﺒﻴﺭﻭﺕ ‪١٩٨٢‬‬
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‫ﺍﻝﺭﺴﺎﻝﺔ ﺍﻝﻰ ﺍﻫل ﺍﻓﺴﺱ)ﺍﻻﺒﺎﺀ ﺍﻝﺭﺴﻭﻝﻴﻭﻥ( ﺹ ‪ ١٢٠‬ﻗﺩ ﻴﺴﺘﻐﺭﺏ ﺍﻝﻘﺎﺭﺉ ﺍﻥ ﺍﻏﻨﺎﻁﻴﻭﺱ ﻴﻀﻊ ﺍﻝﺸﻤﺎﺱ ﻗﺒل ﺍﻻﺴﻘﻑ ﻓﺎﻝﺸﻤﺎﺱ ﻓﻰ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻻﻭﻝﻰ‬
‫ﻫﻭ ﺍﻝﺩﻴﺎﻜﻭﺕ ﺍﻝﻤﺸﺭﻁﻥ ﻭﺍﻝﺫﻯ ﻴﻘﻭﻡ ﺒﻤﻌﺎﻭﻨﺔ ﺍﻻﺴﻘﻑ ﻭﻫﻰ ﻤﻜﺎﻨﺔ ﻜﺒﻴﺭﺓ ﻭﻴﺭﻯ ﺒﻌﺽ ﺍﻝﺒﺎﺤﺜﻭﻥ ﺍﻥ ﻭﺠﻭﺩ ﺭﺘﺒﺔ ﺍﻝﺸﻤﺎﺱ ﺍﻻﻨﺠﻴﻠﻰ ﻤﻤﻜﻥ ﺍﻥ ﺘﺤل‬
‫ﺍﻝﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻤﺸﺎﻜل ﺍﻝﺘﻰ ﺘﺤﺩﺙ ﺒﻴﻥ ﺍﻝﻠﺠﺎﻥ ﻭﺍﻻﻜﻠﻴﺭﻭﺱ ﻭﺘﻨﻅﻴﻡ ﺍﻝﻌﻤل ﺍﻝﻜﻨﺴﻰ ﻭﺘﺸﻜﻴل ﺍﻝﻭﺴﻴﻁ ﺒﻴﻥ ﺍﻻﺴﻘﻑ ﻭﺍﻝﺸﻌﺏ ﺨﺘﻰ ﻴﻜﻭﻥ ﻝﻼﺴﻘﻑ ﺍﻭ‬
‫ﺍﻝﻜﺎﻫﻥ ﻤﺼﺩﺭ ﺍﻤﺒﻥ ﻝﻠﻤﻌﻠﻭﻤﺎﺕ ﻭﻝﻘﺩ ﻜﺘﺏ ﺍﻝﺩﻜﺘﻭﺭ ﻤﺒﻨﺎ ﺒﺩﻴﻊ ﻋﺒﺩ ﺍﻝﻤﻠﻙ ﻋﻥ ﺍﻝﺩﻴﺎﻜﻭﻥ ﻭﻤﻜﺎﻨﺘﻪ ﻓﻰ ﺍﻝﺨﺩﻤﺔ ﻓﻰ ﺍﻝﻜﺭﺍﺯﺓ ‪ ٢٥‬ﺍﺒﺭﻴل ‪ ٢٠٠٨‬ﺹ ‪١١‬‬
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‫ﻝﻠﻤﺯﻴﺩ ﻤﻥ ﺍﻝﺘﻔﺎﺼﻴل ﺍﻨﻅﺭ ﺍﻻﺒﺎﺀ ﺍﻝﺭﺴﻭﻝﻴﻭﻥ ﺍﻝﺼﺎﺩﺭ ﻓﻰ ﺒﻴﺭﻭﺕ –ﻤﻨﺸﻭﺭﺍﺕ ﺍﻝﻨﻭﺭ ‪١٩٨٢‬‬
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‫ﺍﻨﻅﺭ ﺍﻝﻤﺭﺃﺓ ﻓﻰ ﺍﻝﻜﻨﻴﺴﺔ ﻭﺍﻝﻤﺠﺘﻤﻊ ﻓﻰ ﺍﻝﺸﺭﻕ ﺍﻻﻭﺴﻁ ﺍﺼﺩﺍﺭ ﻤﺠﻠﺱ ﻜﻨﺎﺌﺱ ﺍﻝﺸﺭﻕ ﺍﻻﻭﺴﻁ ﺒﻴﺭﻭﺕ ‪١٩٧٩‬‬
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‫ﺍﻨﻅﺭ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻝﻠﻘﺩﻴﺱ ﻝﺜﻨﺎﺴﻴﻭﺱ –ﺍﺼﺩﺍﺭ ﻤﺭﻜﺯ ﺩﺭﺍﺴﺎﺕ ﺍﻻﺒﺎﺀ ﺍﻝﻘﺎﻫﺭﺓ ‪١٩٩٤‬‬

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‫ﻻﻗﺘﻨﺎﺀ ﺍﻝﻤﻭﺍﻫﺏ ﺍﻝﻼﻫﻭﺘﻴﺔ ﺍﻻ ﺍﻝﻁﺭﻴﻕ ﺍﻝﺫﻯ ﻓﺘﺤﻪ ﻝﻨﺎ ﺭﺏ ﺍﻝﻤﻭﺍﻫﺏ ﻴﺴﻭﻉ ﺍﻝﺤﺒﻴﺏ ﻭﻫﻭ ﺍﻝﺤﺏ‬
‫ﻭﺍﻝﺯﻤﺎﻥ ﻫﻭ ﺯﻤﺎﻥ ﺍﻝﺤﺏ ﻋﻠﻰ ﺤﺩ ﻗﻭل ﺍﻝﻨﺒﻰ ﺤﺯﻗﻴﺎل)‪ ( ٣٧‬ﻓﺎﻝﺤﺏ ﻭﻤﺎ ﻴﺘﺒﻌﻪ ﻤﻥ ﺜﻘﺔ ﻭﺩﺍﻝﺔ ﻭﺃﻤﺎﻥ‬
‫ﺭﻭﺤﻰ ﻭﻋﻠﻤﻰ ﻭﻤﺎﺩﻯ ﻫﻭ ﺍﻻﺴﺎﺱ ﺍﻝﺭﺍﺴﺦ ﻻﻨﻁﻼﻕ ﺍﻝﻤﻭﺍﻫﺏ ﻭﻤﺎ ﺘﺯﺍل ﺍﻝﺤﺎﺠﺔ ﻤﺎﺴﺔ ﺍﻝﻰ ﺴﻤﺎﻉ‬
‫ﺼﺭﺨﺔ ﺭﺴﻭل ﺍﻻﻤﻡ ﺍﻝﻘﺎﺌل ‪):‬ﻓﺄﻨﻜﻡ ﺍﻨﻤﺎ ﺩﻋﻴﺘﻡ ﻝﻠﺤﺭﻴﺔ ﻏﻴﺭ ﺍﻨﻪ ﻻ ﺘﺼﻴﺭﻭﺍ ﺍﻝﺤﺭﻴﺔ ﻓﺭﺼﺔ ﻝﻠﺠﺴﺩ ﺒل‬
‫ﺒﺎﻝﻤﺤﺒﺔ ﺍﺨﺩﻤﻭﺍ ﺒﻌﻀﻜﻡ ﺒﻌﻀﺎ ﻻﻥ ﺍﻝﻨﺎﻤﻭﺱ ﻓﻰ ﻜﻠﻤﺔ ﻭﺍﺤﺩﺓ ﻴﻜﻤل ﺘﺤﺏ ﻗﺭﻴﺒﻙ ﻜﻨﻔﺴﻙ ﻓﺎﺫﺍ ﻜﻨﺘﻡ‬
‫ﺘﻨﻬﺸﻭﻥ ﻭﺘﺄﻜﻠﻭﻥ ﺒﻌﻀﻜﻡ ﺒﻌﺽ ﻓﺎﻨﻅﺭﻭﺍ ﻝﺌﻼ ﺘﻔﻨﻭﺍ ﺒﻌﻀﻜﻡ ﺒﻌﻀﺎ(ﻏﻼ ‪ ١٥- ١٣ :٥‬ﻭﻝﻘﺩ ﺍﻭﺼﻰ‬
‫ﺍﻝﺭﺴﻭل ) ﺃﺘﺒﻌﻭﺍ ﺍﻝﻤﺤﺒﺔ ﻭﻝﻜﻥ ﺠﺩﻭﺍ ﻝﻠﻤﻭﺍﻫﺏ ﺍﻝﺭﻭﺤﻴﺔ ﻻ ﻝﺤﺴﺎﺏ ﺍﻝﺫﺍﺕ ﺒل ﻝﺒﻨﻴﺎﻥ‬
‫ﺍﻝﻜﻨﻴﺴﺔ(‪١‬ﻜﻭ‪١: ١٤‬‬

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