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اين شوكتك يا موت - شميمن - (Christianlib.com)
اين شوكتك يا موت - شميمن - (Christianlib.com)
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ألألس
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أوﻟﻰ ﻃﺒﻌة
2007
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اﻟﻐﻌﺮالى
اﻟﻐﻌﺮﻟﺲ ٥ .......................................................................
٩ ﺳﺆال اﻟﻮت ................................. ا ﺳ ﻞ ا أل و ل
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ﻳﻘﺪم ﻋﻠﻰ ﻗﺘﻞ ﻧﻔﺴﻪ وﻳﻘﻮل :ا٠اآلن ﺳﻮف أﻋﺮف أﺧﻴﺮأ إن
ﻛﺎن ﻫﻨﺎك ﺷﻲﺀ ﻣﺎ ﺑﻌﺪ اﻟﻤﻮت أم ال١ا
ﻗﺪ ﻳﺨﺪل ,ﻟﻠﻤﺮﺀ أر اﻟﺒﺮﻫﺎن اﻟﺬي ﻳﻘﺪﻣﻪ أﻓالﻃﻮن ﻓ ﻲ
ﻋﻤﻠﻪ اﻟﻤﺴﺘﻰ٠اﻓﻴﺪوﻧﺎا ﻫﻮ ﻧﺎﻓﻊ ﻟ ﻬ ﺆ ال ﺀ اﻟ ﻨ ﻴ ﻦ ﻳ ﺆ ﻣﻨ ﻮ ن
ﺑﺨﻠﻮد اﻟﺌﻔﺲ .إﻗﻨﺎ ﻟﻢ ﻧﺴﻤﻊ ﻋﺒﺮ اﻟﺘﺎرﻳﺦ اﻟﺒﺸﺮي ﻛﺌﻪ ﻋﻦ
ﺷﺨﺼﺮز واﺣﺪ ﻟﻢ ﻳﻜﻦ ﻳﺆﻣﻦ ﺑﺨﻠﻮﻟﻦ اﻟ ﺸﺮ ﻓ ﻴ ﻘ ﺮأ ﻣ ﺤﺎ و رة
ﻓﻴﺪون ذع ﻳﻘﻮن ﻓﺠﺎد :أﺣﺴﻨﺄ إﻧﻨﻲ ﻟﻢ أﻛﻦ أؤﻣﻦ ﻓﻲ اﻟﺴﺎﺑﻖ
ﺑﺨﻠﻮد اﻟ ﺸﺮ ،وأﺗﺎ ﺑﻌﺪ أن ﻗﺮأت ﻛﺘﺎب أﻓالﻃﻮن ﻫﺬا ﻓﺄﻧﺎ
أؤﻣﻦ ﺑﻬﺬا ا أل ر ﺑﺪون ﺷﻠﺊ ٠وﻟﺮﺑﻤﺎ ﻳ ﻜ ﻮ ن ﺑ ﻮ ﺳ ﻌﻨﺎ أن
ﻧﻘﻮل ١ﻟ ﺸﻴ ﺔ ذاﺗﻪ ﺑﺨﺼﻮص ﻛﻞ ٠أ ﺗﻠﻚ اﻟﻤﺤﺎوالت اﻟﻔﻠ ﺴﻔﻴ ﺔ
ﻟﻠﺒﺮﻫﺎن ﻋﻠﻰ ﻫﺬا اﻟﺴﺆال .اﻟﻤﺸﻜﻠﺔ اإلﺿﺎﻓﻴﺔ ﻫﻨﺎ ﻣﻊ ﻛ ﻞﺀ
ﻫﺬه اﻟﺒﺮاﻫﻴﻦ إﺋﻤﺎ ﺗﻜﻤﻦ ﻓﻲ ﻣﺤﺎوﻟﺘﻬﺎ اﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ و ﺟ ﻮ د
ﻋﺎﻟﻢ آﺧﺮ ،إذ إﻧﻬﺎ ﺳﺖ ﻓﻲ اﻟﻮاﻗﻊ ﻋﻠﻰ واﻗﻌﻴﺔ ﻫﺬا اﻟﻌﺎﻟﻢ
اﻟﻤﻨﻈﻮر وﻗﻴﻤﺒﻪ ﻓﻲ اﻟﻮﻗﺖ ذاﺗﻪ
ﻳﻘﻮل أﻓالﻃﻮن. :اﺣﻴﺎة رﺟﻲ ﺣﻜﻴﻢ ﺑﺄﺳﺮﻫﺎ إئ ﻫ ﻲ إال
ﻣﻮت أﺑﺪﻳﺎا ٠ﻳﻘﻮل أﻓالﻃﻮن ﺑﻄﺮﺣﻪ ﻫﺬا أئ اﻟﻌﺎﻟﻢ ﻳﺤﺘﻮي
ﻓﻘﻂ ﻋﻠﻰ اﻟﻤﻌﺎﻧﺎة ،ﻓﻘﻂ .ﻋﻠﻰ اﻟﻐﺒﺎﺀ ،ﻓﻘﻂ ﻋﻠ ﻰ اﻟﺘﻔﻴ ﺮ ،
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ةﻟ ﻞ 0 ﻟﻠ ﻌ ﺎ ؟ ل
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االﺧﺮ
وﻟﻜﻨﻨﻲ أرى ﻫﺬه اإلﺟﺎﺑﺔ ﻏﻴﺮ ﻣﺮﺿﻴﺔ ألن اإلﻧﺴﺎن ال
ﻳﻤﻠﻚ ﻣﻌﺮﻓﺔ ﺣﻮل اﻟﻌﺎﻟﻢ اآلﺧﺮ ﺑﺎﻟﺘﺤﺪﻳﺪ و ﻛﻴ ﻒ ﻟ ﻨ ﺎ أن
ﻳﻜﻮن ﻣﺎ ﻟﺴﻨﺎ ﻧﻌﻠﻢ ﻋﻨﻪ ﺷﻴﺌﺄ ﻣﻮﺿﻮﻋﺄ ﻟﻤﺤﻴﺒﻨﺎ ؟ ﻫﺬا ﻫ ﻮ
ﻣﺼﺪر رذة ﻓﻌﻞ ا إلﻧ ﺴﺎ ن ﻋ ﻠ ﻰ اﻟﺬﻳﺎﻧﺎ ت اااﻟ ﺠﺬاﺋ ﺰﻳ ﺔ٠ا
اﻟﻤﺘﻌﺬدة اﻟﻤﺘﻤﺤﻮرة ﺣﻮل اﻟﻤﻮت ،إﻧﻪ ﻳ ﺮﻓ ﺾ و ﺟ ﻬﺎ ت
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ﺍ[ﻟﻊﺀ1ل1 ﻟ ﺸ ﻌ أل1
0 ٠ ﻟ ﻢ1 أل٠1
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ﺀﺝ1ﻟ ل1 ﻟ ﻎ ﺀ ﻯ1
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ﻟ ﻐ ﻌﺈأ1
ﻟ ﻌ ﻌ ﻖ1
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ﺗﻘﻮد أﻋﻤﻰ
ﺗﺸﻴﺮ اﻟﻜﻨﻴﺴﺔ اﺀﻟﻰ اﻟﺮﺳﻮل اﻟﻤﺘﺮدد اﺛﻮﻣﺎ اﻟﺤﺘﺸﻐﺄا ٠ﻏﻴﺮ
اﻟﻤ ﺼﻨ ﻖ ،وﻣﻦ اﻟائﺑ ﺖ أﺗﻬﺎ ﺗﻘﻴﻢ ذﻛﺮاه ﻫ ﻮ ﺗ ﺤ ﺪﻳ ﺪأ ﻓ ﻲ
األﺳﺒﻮع األول ﺑﻌﺪ اﻟﻨ ﺼﺢ ﻣﻄﻠﻘﺔ ﻋﻠﻴﻪ اﺳﻢ ا١أﺣﺪ ﺗ ﻮ ﻣ ﺎ١ا
وذﻟﻚ ألﻧﻪ ﺑﺎﻟﻄﺒﻊ ﻳﻨﻜﺮﻧﺎ ﻟﻴﺲ ﺑﺘﻮﻣﺎ ﻓ ﺤ ﺴ ﺐ ﺑ ﻞ ﺑ ﻜ ﺊ
ﺷﺨﺼﻲ ﺑﺎﻟﺒﺸﺮﻳﺔ ﺑﺄﺳﺮﻫﺎ
ﻳﺎ رﻳﻲ ،أئ ﺻﺤﺮاﺀﺀ ﻣﻦ اﻟﺨﻮف واﻟالﻋﻘالﻧﻴﺔ واألﻟﻢ ﻗﺪ
أﻧﺘﺞ اﻟﺠﻨﺲ اﻟﺒﺸﺮي ﺑﻜﺊ ﻧﻘﺪﻣﻪ وﻛﻞ ﺳﻌﺎدﺗﻪ اﻟﻤﺮﻛﺒﺔ ! ﻟﻘﺪ
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و ﺑ ﺴ ﻮ ر ة ﻧ ﻮ ﻣ ﺎ ﻏﻴ ﺮ اﻟ ﻤ ﺆ ﻣ ﻦ
ﻫﻦ اﻟﺼﻮرة األوﻟﻰ ﻳﻨﺒﻊ اﻟﻔﺮح واﻟﺴﺮور ،ﺑﻴﻨﻤﺎ ﻳﺨﺮج
ﻣﻦ اﻟﺜﺎﻧﻴﺔ اﻟﻨﺰاع وﻋﺪم اإلﻳﻤﺎن .أي ﺻﻮرة ﻣﻨﻬﻤﺎ ﺳﻨﺨﺘﺎر
وإﻟﻰ أي ﻣﻨﻬﻤﺎ ﺳﻮف ﻧﻤ ﻀ ﻲ وﺑﺄي واﺣﺪ؛ ﻣﻨﻬﻤﺎ ﺳﻨﺆﻣﻦ ؟
ﻓﻲ ﻣﺠﺮى اﻟﺘﺎرﻳﺦ اﻟﺒﺸﺮي ﺑﺮﺗﺘﻪ ﻧﺘﻠﻘﻰ ﻣﻦ اﻟ ﻮا ﺣ ﺪ ذاك
اإلﺷﻌﺎع اﻟﺬي ال ﻳﺨﺒﻮ ﻟﻨﻮر اﻟﻨﺼﺢ ،اﻟﻨ ﺮ ح اﻟﻐ ﺼﺤﻲ،
ﺑﻴﻨﻤﺎ ﻣﻦ اآلﺧﺮ ﻧﺘﻠﻘﻒ ذاك اﻟﻨﺰاع اﻟﻤﻈﻠﻢ ﻟ ﻌ ﺪ م ا إل ﻳ ﻤ ﺎ ن
واﻟﺸﻚ
ﻓﻲ ﺟﻮﻫﺮ اﻟﺤﺎل ﻧﺴﻨﻄﻴﻊ اﻟﻴﻮم أن ﻧﺘﺤﻘﻖ ﻣﻦ ﺻ ﺤ ﺔ
األﻣﺮ ،ﺑﻤﻘﺪورﻧﺎ أن ﻧﻠﻤﺴﻪ وﻧﻌﺎﻳﻨﻪ ألر ﻫﺬا اﻟﻔ ﺮ ح ﻫ ﻮ
ﻛﺎئ ﺑﻴﻨﻨﺎ اآلن ،وﻟﻜﻦ ﻫﻨﺎك األﻟﻢ أﻳﻀﺄ .ﻣﺎذا ﻧﺨﺘﺎر ،ﺑﻤﺎذا
ﻋﻠ ﻰ ﺳﻨﺮﻏﺐ وﻣﺎذا ﺳﻨﻌﺎﻳﻦ ؟ رﺑﻤﺎ ﻟﻢ ﻳﻔﺖ األوان ﺑﻌﺪ
اﻟﻬﺘﺎف ،ﻟﻴﺲ ﻓﻘﻂ ﺑﺄﺻﻮاﺗﻨﺎ ﺑﻞ وﺑﻜﻦ ﺟﻮارﺣﻨﺎ و ﻛﻴﻨ ﻮﻧﺘﻨﺎ
ﺣﺌﺄ ،ﺑﻤﺎ ﻫﺘﻒ ﺑﻪ ﻧ ﺰا ﻏﻴﺮ اﻟﻤﺆﻣﻦ ،ﺣﻴﻦ ﺷﺎﻫﺪ اﻟﺮﺑﺔ ﻓﻲ
ﻧﻬﺎﻳﺔ اﻟﻤﻄﺎف ،وﻗﺎل :رﻓﻲ وإﻟﻬﻲ.
ع
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ص1111 ﻟ ﻐ ﻌ ﻰ1
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اﻟ ﻤﺎﻟ ﻢ ، ﻟالﻧﺴﺎن ،ﻋ ﻄﻴ ﺔ اﻟﻠﻪ ﻋﻄﻴﺔ اﺀﻟﻰ ﻗﻠﺖ اﺀﻧﻪ ﺑﺎﻟﻌﻮدة
اﻟﻄﻌﺎم واﻟﺤﻴﺎة ،ﻳﺴﺘﺠﻴﺐ اإلﻧﺴﺎن ﺑﺎﻟﺸﻜﺮ واﻟﺪﺳﺒﻴﺢ اﻟ ﺬ ي
ﺿﻮﺀ ﻫﺬا اﻟﺘﻌﻠﻴﻢ اﻟﻜﺘﺎﺑﻲ ﻓﻘﻂ ﻋﻠﻰ ﺑﻪ ﻳﻤﺎة اﻟﻌﺎﻟﻢ وﻳﺤﻮﻟﻪ.
األﺳﺎﺳﻲ ﻧﺴﺘﻄﻴﻊ أن ﻧﻔﻬﻢ ﻟﻤﺎذا ﻳﺮﺗﺒ ﻂ رﻣﺰ ﺳﻘﻮط اإلﻧﺴﺎن
ﻗﺎﻋﺪة اﻟﻘ ﺤﺘ ﺔ ﻋﻠ ﻰ ﻓﻲ اﻟﻜﺘﺎب اﻟﻘﻨ ﺲ ﻫﻮ أﻳﻀﺄ ﺑﺎﻟﻄﻌﺎم.
اﻟﺮﻣﺰﻳﺔ ﻓﻲ اﻟﻜﺘﺎب اﻟﻤﻘﺾ ،أﻋﻄﻰ اﻟﻠﻪ اﻟﻌﺎﻟﻢ ﻛﺌﻪ ﻟإلذﺳﺎن
ﻛﻄﻌﺎم ،ﺑﺎﺳﺘﺜﻨﺎﺀ ﺛﻤﺮ؛ واﺣﺪ؛ ﻣﺤﺪﻣﺔ .واإلﻧﺴﺎن ﻳﺄﻛﻞ ﻣﻦ
ﻫﺬه اﻟﺜﻨﺠﺮة ﺑﺎﻟﺘﺤﺪﻳﺪ راﻓ ﻀﺄ أن ﻳﺼﻨﻖ اﻟﻠﻪ وﻳﻄﻴﻌﻪ
ﻣﺎ ﻫﻮ اﻟﻤﻔﺰ ى ﻣﻦ ﻫﺬه اﻟﻘﺼﺘﺔ اﻟﺘﻲ ﺗﻨﻮح ﻟﻨﺎ ﻛ ﺨ ﺮ ا ﻓ ﺔ
ﻃﻐﻠﺮ ؟ إﻧﻬﺎ ﺗﻌﻨﻲ أﻧﺄ ﺛﻤﺮة ﻫﺬه اﻟﺸﺠﺮة ﻣﻘﺎﺑﻞ ﻛﻞ ا ﻟ ﺜ ﻤ ﺎ ر
األﺧﺮى ﻟﻢ ﺗﻌﻆ ﻛﻬﺒﺮ ﻟإلذﺳﺎن ٠إﻧﻬﺎ ﻟﻢ ﺗﺤﻤﻞ ﺑﺮﻛﺔ ا ﻟ ﺌ ﻪ
وﻫﺬا ﻳﻌﻨﻲ أل ﺗﻨﺎول اإلﻧﺴﺎن ﻣﻦ ﻫﺬه اﻟﺘ ﺠ ﺮة ﻟ ﻢ ﻳ ﻜ ﻦ
ﻟﻴﻜﻮن ﻟﻪ ﺣﻴﺎة ﻣﻊ اﻟﻠﻪ ،أي ﻛﻮﺳﻴﻠﺮ ﻟﺘﺤﻮﻳﻠﻬﺎ اﺀﻟﻰ اﻟ ﺤﻴﺎة،
ﺑﻞ ﺑﺎألﺣﺮى ﻛﻬﺪفﺀ ﺑﺤﻦ ذاﺗﻬﺎ .وﺑﺎ١ﻟﺘﺎﻟﻲ إذ ﻗﺪ أﻛﻞ اإلﻧﺴﺎن
ﻣﻦ ﻫﺬ ٥اﻟﺜﻤﺮة ،أﺧﻀﻊ ﻧﻔﺴﻪ ﻟﻠﻈﻌﺎم .ﻟﻘﺪ رﻏﺐ أن ﻳﻤﺘﻠﻚ
اﻟﺤﻴﺎة ﻟﻴﺲ ﻣﻦ اﻟﻠﻪ أو ألﺟﻠﻪ .ﺑﻞ ﻣﻦ أﺟﻞ ﻧﻔﺴﻪ
ﻳﺘﺮﻛﺐ ﺳﻘﻮط اإلﻧﺴﺎن ﻓﻲ ﺣﻘﻴﻘﺔ األﻣﺮ ﻣﻦ ﻛﻮﻧﻪ رﻏﺐ
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ص ٩
ع1ﺀ11111 ﻟ ﻎ ﺀ أل1
ال ل1 ﻟ ﻠ ﻰ
0 ﻟ ﻢ1
ص
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٩
ﺳ ال ه1
١ ص
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أﺑﺪﻗﺔا ٠ﻣﻨﻪ
ائ ﻫﺬا اﻟﺘﺰﻳﻴﻒ ﻳﺠﻌﻞ اﻟﺌﺠﺎح اﻟﺤﻘﻴﻘﻲ ﻟﻠﻤﺴﻴﺤﻴﺔ ﻣﺄﺳﺎ؛.
ﻋﻤﻴﻘﺔ .اإلﻧﺴﺎن اﻟﻌﺎﻟﻤﻲ ﻳﺮﻳﺪ ﻣﻦ اﻟﻜﺎﻫﻦ أن ﻳﻜﻮن ﻣﻨﻔﺎﺋال،
ﻳﻘﺪس اإلﻳﻤﺎن ﻓﻲ ﻋﺎﻟﻢ ﻣﻨﺜﻨﻢ ﻧﻔﺎؤﻟﻲ ،واإلﻧﺴﺎن اﻟ ﻤﻘﺪﻗ ﻦ
ووﺣﻴﺪﺀ ﺑﺤﺰن و ﺟ ﺪ ي ﺣ ﺘ ﻰ أ ﻗ ﺼ ﻰ ٠
ﻛﻤﺘﻬﻢ ﻣﺒﺠﻞ ﻳ ﺮاه
اﻟﺤﺪود ،ﻣﺘﻬﻢ ﻟﺒﻄالن اﻟﻌﺎﻟﻢ وﻋﺒﻨﻴﺘﻪ .اﻟﻌﺎﻟﻢ ال ﻳﺮﻳﺪ األﻳﻦ،
واآلﻳﻦ ال ﻳﺮﻳﺪ اﻟﻤﺴﻴﺤﻴﺔ .األول ﻳﺮﻓﺾ اﻟﻤﻮت واﻟﺌﺎﻧ ﻲ
ﻳﺮﻓﺾ اﻟﺤﻴﺎة .ﻫﻨﺎ اإلﺣﺒﺎط اﻟﻬﺎﺋﻞ ﺳﻮاﺀ ﻣ ﻊ اﻟﺜ ﺰ ﻋﺎ ت
اﻟﺪﻧﻴﻮﻳﺔ ﻟﻠﻌﺎﻟﻢ اﺑﻨﻴ ﺖ ﻟﻠﺤﻴﺎة ،أو ﻣ ﻊ اﻟﻘ ﺪﻳ ﻦ اﻟ ﻤ ﺮ ﺿ ﻲ
ﻟﻬﺆالﺀ اﻟﻨﻴﻦ ﻳﻌﺎر ﺿﻮ ن اﻟﻌﺎﻟﻢ
ﺳﻨﺴﺘﻤﺮ ﻫﺬه اﻟﺨﻴﺒﺔ ﻣﺎدام اﻟﻤﺴﻴﺤﻴﻮن ﻳﻔﻬﻤﻮن اﻟﻤﺴﻴﺤﻴﺔ
أﻧﻬﺎ دﻳﺊ ﻏﺮﺿﺜﻪ أن ﻳ ﻘ ﻨ ﻢ ﻳ ﺪ اﻟ ﻤ ﺴﺎ ﻋﺪة ،ﻃ ﺎ ﻟ ﻤ ﺎ ﻋﻠ ﻰ
١٠٢
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أ ﻳ ﻘ ﻮ ﻧ ﺔ اﻟ ﺴﻔﺎ ﻋ ﺔ
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