‫

‬
‫ﻫﺫﺍ ﺍﻝﻜﺘﺎﺏ ﻴﺤﻭﻯ ﻤﺠﻤﻭﻋﺔ ﺍﻝﻤﺤﺎﻀﺭﺍﺕ ﺍﻝﺘﻰ ﺃُﻝﻘﻴﺕ ﻓﻰ " ﺍﻝﻤﺅﺘﻤﺭ‬
‫ﺍﻝﺴﻨﻭﻯ ﺍﻝﺜﺎﻨﻰ ﻋﺸﺭ ﻝﻠﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺌﻴﺔ " ﺍﻝﺫﻯ ﺍﻨﻌﻘﺩ ﻓﻰ ﺍﻝﻔﺘﺭﺓ ﻤﻥ ‪٣‬‬
‫ـ ‪ ٥‬ﺴﺒﺘﻤﺒﺭ ‪ ٢٠٠٣‬ﺒﺩﻴﺭ ﺍﻝﺴﻴﺩﺓ ﺍﻝﻌﺫﺭﺍﺀ ﺒﺒﻴﺎﺽ ﺒﻨﻲ ﺴﻭﻴﻑ‪ .‬ﺒﺭﻋﺎﻴﺔ‬
‫ﻨﻴﺎﻓﺔ ﺍﻝﺤﺒﺭ ﺍﻝﺠﻠﻴل‪:‬‬
‫ا‪ 1C 1‬ل‬
‫أ= ‪ =  H,‬و‪-‬ا&‪G‬‬
‫ﻭﻗﺩ ﺘﻡ ﺍﻹﻋﺩﺍﺩ ﻝﻬﺫﺍ ﺍﻝﻤﺅﺘﻤﺭ ﻭﺘﻨﻔﻴﺫﻩ ﺒﺎﻝﺘﻨﺴﻴﻕ ﺒﻴﻥ ﺍﻝﻤﺭﻜﺯ ﺍﻷﺭﺜﻭﺫﻜﺴﻲ‬
‫ﻝﻠﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺌﻴﺔ ﺒﺎﻝﻘﺎﻫﺭﺓ ﻭﺇﺩﺍﺭﺓ ﺩﻴﺭ ﺍﻝﺴﻴﺩﺓ ﺍﻝﻌﺫﺭﺍﺀ ﺒﺒﻴﺎﺽ ﺒﻨﻲ‬
‫ﺴﻭﻴﻑ‪.‬‬
‫ﻭﻜﺎﻥ ﺍﻝﻌﻨﻭﺍﻥ ﺍﻝﻌﺎﻡ ﻝﻠﻤﺅﺘﻤﺭ ﻫﻭ‪:‬‬
‫ا!‪$‬‬
‫و&) ('  ا&‪%‬‬
‫ﻭﻴﺸﻤل ﺍﻝﻜﺘﺎﺏ ‪ ٨‬ﻤﺤﺎﻀﺭﺍﺕ ﻨﻨﺸﺭﻫﺎ ﻫﻨﺎ ﺤﺴﺏ ﺍﻝﺘﺭﺘﻴﺏ ﺍﻝﺫﻯ‬
‫ﺃُﻝﻘﻴﺕ ﺒﻪ ﻓﻰ ﺍﻝﻤﺅﺘﻤﺭ‪.‬‬
‫ﻫﺫﺍ ﻭﻗﺩ ﺍﺸﺘﻤل ﺍﻝﻤﺅﺘﻤﺭ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻝﻰ ﺍﻝﻤﺤﺎﻀﺭﺍﺕ‪ ،‬ﻋﻠﻰ ‪٣‬‬
‫ﻭﺭﺵ ﻋﻤل ﺤﻭل‪" :‬ﻤﺎ ﺃﻫﻤﻴﺔ ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ؟" ﻭ"ﺍﻷﺴﺭﺓ ﻭﻤﺘﻐﻴﺭﺍﺕ‬
‫ﺍﻝﻌﺼﺭ" ﻭ"ﺤﺭﻴﺘﻰ ﻭﺤﺭﻴﺔ ﺍﻵﺨﺭ"‪.‬‬
‫ﻭﺃﻤﺴﻴﺘﻴﻥ ﺤﻭل‪" :‬ﺍﻵﺒﺎﺀ ﻭﺍﻝﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺌﻴﺔ"‪ ،‬ﻭ"ﻋﺭﺽ ﻓﻴﻠﻡ ﻋﻥ‬
‫ﺍﻷﺭﺍﻀﻰ ﺍﻝﻤﻘﺩﺴﺔ"‪.‬‬
‫ﺤﻀﺭ ﺍﻝﻤﺅﺘﻤﺭ ﺤﻭﺍﻝﻰ‪ ١٢٠‬ﻤﻥ ﺍﻝﻜﻬﻨﺔ ﻭﺍﻝﺨﺩﺍﻡ ﻭﺍﻝﺨﺎﺩﻤﺎﺕ‬
‫ﻭﺍﻝﺸﺒﺎﺏ ﻤﻥ ﺍﻝﻤﻬﺘﻤﻴﻥ ﺒﺎﻝﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺌﻴﺔ ﻤﻥ ﺍﻝﻘﺎﻫﺭﺓ ﻭﺍﻷﺴﻜﻨﺩﺭﻴﺔ‬
‫ﻭﺇﻴﺒﺎﺭﺸﻴﺎﺕ ﺒﻨﻲ ﺴﻭﻴﻑ ﻭﺍﻝﻔﻴﻭﻡ ﻭﺍﻝﻔﺸﻥ ﻭﻤﻐﺎﻏﺔ ﻭﺒﻨﻲ ﻤﺯﺍﺭ ﻭﻤﻁﺎﻱ‬
‫ﻭﺴﻤﺎﻝﻭﻁ ﻭﺴﻭﻫﺎﺝ ﻭﺍﻝﻤﺤﻠﺔ ﻭﻏﻴﺭﻫﺎ‪.‬‬
‫ﻨﺘﻭﺴل ﺇﻝﻰ ﺇﻝﻬﻨﺎ ﻭﻤﺨﻠﺼﻨﺎ ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ ﺃﻥ ﻴﺒﺎﺭﻙ ﻫﺫﺍ ﺍﻝﻌﻤل‬
‫ﻷﺠل ﺒﻨﻴﺎﻥ ﻜﻨﻴﺴﺘﻪ ﻭﻨﻤﻭﻫﺎ ﺒﺸﻔﺎﻋﺔ ﺍﻝﺴﻴﺩﺓ ﺍﻝﻌﺫﺭﺍﺀ ﻭﺼﻠﻭﺍﺕ ﺍﻝﺭﺴل‬
‫ﻭﺍﻵﺒﺎﺀ ﺍﻝﻘﺩﻴﺴﻴﻥ ﻭﺼﻠﻭﺍﺕ ﻗﺩﺍﺴﺔ ﺍﻝﺒﺎﺒﺎ ﺸﻨﻭﺩﺓ ﺍﻝﺜﺎﻝﺙ‪ ،‬ﻭﺸﺭﻴﻜﻪ ﻓﻲ‬
‫ﺍﻝﺨﺩﻤﺔ ﺍﻝﺭﺴﻭﻝﻴﺔ ﻨﻴﺎﻓﺔ ﺍﻷﻨﺒﺎ ﻏﺒﺭﻴﺎل‪.‬‬
‫ﻭﺍﻝﻤﺠﺩ ﻭﺍﻝﺴﺠﻭﺩ ﻭﺍﻝﺸﻜﺭ ﻝﻠﺜﺎﻝﻭﺙ ﺍﻝﻘﺩﻭﺱ ﺍﻵﺏ ﻭﺍﻻﺒﻥ ﻭﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ‬
‫ﺍﻵﻥ ﻭﺇﻝﻰ ﺍﻷﺒﺩ ﺁﻤﻴﻥ‪.‬‬

‫ﺍﻝﻤﺭﻜﺯ ﺍﻷﺭﺜﻭﺫﻜﺴﻰ‬ ‫‪ ٧‬ﺃﻏﺴﻁﺱ ‪٢٠٠٤‬ﻡ‬

‫ﻝﻠﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺌﻴﺔ‬ ‫ﺃﻭل ﻤﺴﺭﻯ ‪١٧٢٠‬ﺵ‬
‫ﺒﺩﺀ ﺼﻭﻡ ﺍﻝﺴﻴﺩﺓ ﺍﻝﻌﺫﺭﺍﺀ‬
 ‫ا!‪ 2$‬ت‬
‫ﺼﻔﺤﺔ‬
‫‪٥‬‬ ‫ﻤﻘﺩﻤﺔ ‪٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠‬‬
‫ﻤﻌﺎﻝﺠﺔ ﺍﻝﺘﻔﺴﻴﺭ ﺍﻝﺨﺎﻁﺊ ﻹﺸﻌﻴﺎﺀ )ﺹ‪٠٠٠٠٠٠٠٠ (١٩‬‬ ‫‪١‬‬
‫‪٨‬‬ ‫‪ ٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠٠‬ﺩ‪ .‬ﻨﺼﺤﻰ ﻋﺒﺩ ﺍﻝﺸﻬﻴﺩ‬
‫‪١٧‬‬ ‫‪ ٢‬ﺍﻝﻨﺒﻭﺍﺕ ﻋﻥ ﺍﻝﻬﻴﻜل‪ :‬ﻤﺎ ﺤﻘﻴﻘﺘﻬﺎ؟‪٠٠‬ﺍﻝﻘﺱ ﺼﻤﻭﺌﻴل ﻭﻫﺒﻪ‬
‫‪٣٢‬‬ ‫‪ ٣‬ﺍﻝﻤﺴﻴﺤﻰ ﻭﻤﻌﻨﻰ ﺍﻝﺴﻼﻡ‪ ٠٠٠٠‬ﺩ‪ .‬ﻤﻴﺸﻴل ﺒﺩﻴﻊ ﻋﺒﺩ ﺍﻝﻤﻠﻙ‬
‫‪٤١‬‬ ‫‪ ٤‬ﺍﻷﺴﺎﺱ ﺍﻝﻤﺴﻴﺤﻰ ﻝﺘﻜﻭﻴﻥ ﺍﻷﺴﺭﺓ‪ ٠٠٠٠٠‬ﺩ‪ .‬ﺴﻌﻴﺩ ﺤﻜﻴﻡ‬
‫‪٥٣‬‬ ‫‪ ٥‬ﺍﻝﻤﺴﻴﺤﻰ ﻭﻤﻔﻬﻭﻡ ﺍﻝﺤﺭﻴﺔ‪ ٠٠٠٠٠‬ﺍﻝﺒﺎﺤﺙ ﺠﻭﺭﺝ ﻤﻴﺸﻴل‬
‫‪٦١‬‬ ‫‪ ٦‬ﺍﻝﻤﺴﻴﺤﻰ ﻭﻗﺒﻭل ﺍﻵﺨﺭ‪ ٠٠٠٠٠٠٠٠٠‬ﺩ‪ .‬ﺠﻭﺭﺝ ﻋﻭﺽ‬
‫‪٧٩‬‬ ‫‪ ٧‬ﺃﻫﻤﻴﺔ ﺍﻹﻴﻤﺎﻥ ﺒﺄﻝﻭﻫﻴﺔ ﺍﻝﻤﺴﻴﺢ‪ ٠٠٠‬ﺩ‪ .‬ﺠﻭﺯﻴﻑ ﻤﻭﺭﻴﺱ‬
‫‪٩١‬‬ ‫‪ ٨‬ﺍﻝﻤﺴﻴﺤﻰ ﻭﺍﻝﺸﺒﻊ ﺍﻝﺤﻘﻴﻘﻰ ‪ ٠٠٠٠٠٠٠‬ﺩ‪ .‬ﻭﻫﻴﺏ ﻗﺯﻤﺎﻥ‬
 ‫ ا
 أس‬
‫ا! آ ارذآ 
رات ا‬

‫درات "‬
‫ـ ‪ ٢٥‬ـ‬

‫ا!‪$‬‬
‫و&) ('  ا&‪%‬‬

‫ﺃﻋﻤﺎل ﺍﻝﻤﺅﺘﻤﺭ ﺍﻝﺴﻨﻭﻯ ﺍﻝﺜﺎﻨﻰ ﻋﺸﺭ ﻝﻠﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺌﻴﺔ‬

‫)ﺒﻨﻲ ﺴﻭﻴﻑ ـ ﺒﻴﺎﺽ ‪٢٠٠٣‬ﻡ(‬
‫ﺴﺒﺘﻤﺒﺭ ‪٢٠٠٤‬ﻡ‬
 ‫ ا
رات ا ا‪2‬‬
‫‪
I‬رت‬
‫‪ :‬ﺩﺭﺍﺳﺎﺕ ﺁﺑﺎﺋﻴﺔ ﺻﺪﺭﺕ ﻭﻧﻔﺪﺕ ‪.‬‬ ‫‪١٣ ،١١، ٨ ،٦-١‬‬
‫‪ :‬ﺗﻌﺎﻟﻴﻢ ﺁﺑﺎﺋﻴﺔ ﰱ ﻣﻮﺿﻮﻋﺎﺕ ﺭﻭﺣﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﱪﻭﻓﻴﺴﻮﺭ ﺥ‪ .‬ﻛﺮﻳﻜﻮﻧﻴﺲ‬ ‫‪٧‬‬
‫‪ :‬ﺍﻟﺘﺒﲎ ﻟﻶﺏ ﻋﻨﺪ ﺁﺑﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ ـ ﺃﻋﻤﺎﻝ ﻣﺆﲤﺮ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻵﺑﺎﺋﻴﺔ ‪١٩٩٥‬‬ ‫‪٩‬‬
‫‪ :‬ﺍﻟﻘﺪﻳﺲ ﺃﻏﻨﺎﻃﻴﻮﺱ ـ ﺣﺎﻣﻞ ﺍﻹﻟﻪ ـ ﺣﻴﺎﺗﻪ ﻭﺗﻌﺎﻟﻴﻤﻪ ﺩ‪ .‬ﻣﻮﺭﻳﺲ ﺗﺎﻭﺿﺮﻭﺱ‬ ‫‪١٠‬‬
‫‪ :‬ﺍﻵﺑﺎﺀ ﺍﻟﺮﺳﻮﻟﻴﻮﻥ ـ ﺃﻋﻤﺎﻝ ﻣﺆﲤﺮ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻵﺑﺎﺋﻴﺔ ﺳﻨﺔ ‪١٩٩٦‬ﻡ‬ ‫‪١٢‬‬
‫‪ :‬ﺃﺳﺮﺍﺭ ﺍﻟﻜﻨﻴﺴﺔ ‪ :‬ﺃﻋﻤﺎﻝ ﻣﺆﲤﺮ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻵﺑﺎﺋﻴﺔ ﺳﻨﺔ ‪١٩٩٨‬ﻡ‪.‬‬ ‫‪١٤‬‬
‫‪ :‬ﻣﺪﺧﻞ ﺇﱃ ﻋﻠﻢ ﺍﻵﺑﺎﺀ ـ ﺩ‪ .‬ﻧﺼﺤﻰ ﻋﺒﺪ ﺍﻟﺸﻬﻴﺪ‬ ‫‪١٥‬‬
‫‪ :‬ﺍﳌﺴﻴﺢ ﻭﺭﺳﺎﻟﺘﻪ ‪ :‬ﺃﻋﻤﺎﻝ ﻣﺆﲤﺮ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻵﺑﺎﺋﻴﺔ ﺳﻨﺔ ‪١٩٩٩‬ﻡ‪.‬‬ ‫‪١٦‬‬
‫‪ :‬ﺍﻷﻧﺒﺎ ﺃﺛﻨﺎﺳﻴﻮﺱ )ﺧﺪﻣﺎﺗﻪ ـ ﺑﻌﺾ ﳏﺎﺿﺮﺍﺗﻪ(‪.‬‬ ‫‪١٧‬‬
‫‪ :‬ﺍﳌﺴﻴﺢ ﰱ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻜﻨﺴﻴﺔ‪ :‬ﺃﻋﻤﺎﻝ ﻣﺆﲤﺮ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻵﺑﺎﺋﻴﺔ ﺳﻨﺔ ‪٢٠٠٠‬‬ ‫‪١٨‬‬
‫‪ :‬ﺍﻟﻌﺸﺎﺀ ﺍﻷﺧﲑ ﻭﺃﺣﺎﺩﻳﺚ ﻣﺎ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ـ ﺩﻳﺎﻛﻮﻥ ﺩ‪ .‬ﳎﺪﻱ ﻭﻫﺒﻪ‪.‬‬ ‫‪١٩‬‬
‫‪ :‬ﺗﺪﺑﲑ ﺍﳋﻼﺹ ﻋﻨﺪ ﺁﺑﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ‪ :‬ﺃﻋﻤﺎﻝ ﻣﺆﲤﺮ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻵﺑﺎﺋﻴﺔ ﺳﻨﺔ ‪٢٠٠١‬‬ ‫‪٢٠‬‬
‫‪ :‬ﺗﻘﺪﱘ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﳍﻴﻜﻞ ـ ﺩﻳﺎﻛﻮﻥ ﺩ‪ .‬ﳎﺪﻯ ﻭﻫﺒﻪ‪.‬‬ ‫‪٢١‬‬
‫‪ :‬ﺯﻳﺎﺭﺓ ﺍ‪‬ﻮﺱ ﻟﻠﻤﺴﻴﺢ ﻭﻫﺮﻭﺑﻪ ﺇﱃ ﻣﺼﺮ ـ ﺩﻳﺎﻛﻮﻥ ﺩ‪ .‬ﳎﺪﻯ ﻭﻫﺒﻪ‪.‬‬ ‫‪٢٢‬‬
‫‪ :‬ﺍﻹﻓﺨﺎﺭﺳﺘﻴﺎ ﻭﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ـ ﺃﻋﻤﺎﻝ ﻣﺆﲤﺮ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻵﺑﺎﺋﻴﺔ ﺳﻨﺔ ‪٢٠٠٢‬‬ ‫‪٢٣‬‬
‫‪ :‬ﻗﻴﺎﻣﺔ ﺍﳌﺴﻴﺢ ـ ﺩﻛﺘﻮﺭ ﻧﺼﺤﻰ ﻋﺒﺪ ﺍﻟﺸﻬﻴﺪ‬ ‫‪٢٤‬‬
‫‪ :‬ﺍﳌﺴﻴﺤﻰ ﻭﺑﻌﺾ ﻗﻀﺎﻳﺎ ﺍﻟﻌﺼﺮ ـ ﺃﻋﻤﺎﻝ ﻣﺆﲤﺮ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻵﺑﺎﺋﻴﺔ ﺳﻨﺔ ‪٢٠٠٣‬‬ ‫‪٢٥‬‬
‫ ُ‪ M‬ه‪L‬ا ا‪2A‬ب ‪:J‬‬
‫✞ ﺍﻝﻤﺭﻜﺯ ﺍﻷﺭﺜﻭﺫﻜﺴﻰ ﻝﻠﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺌﻴﺔ ﺕ‪.٢٤١٤٠٢٣ :‬‬
‫✞ ﺒﻴﺕ ﺍﻝﺘﻜﺭﻴﺱ ﺕ‪.٦٧٤٥٢١٩ :‬‬
‫✞ ﻭﻤﻥ ﺍﻝﻤﻜﺘﺒﺎﺕ ﻭﺍﻝﻜﻨﺎﺌﺱ ﺒﺎﻝﻘﺎﻫﺭﺓ ﻭﺍﻷﻗﺎﻝﻴﻡ ‪.‬‬
‫ﺴﻌﺭ ﺍﻝﻨﺴﺨﺔ ‪ ٣ :‬ﺠﻨﻴﻬﺎﺕ‬
‫‪,-./‬‬ ‫ا ‪ #$‬ا"ي‬ ‫ا  و‬ ‫ا آ ا رذآ‬
‫‪٢٠٠٤‬‬ ‫ا‪٢٠٠٣ '( &%‬‬ ‫ ا‬ ‫رات‬
‫ا‬
 ‫&‪ E‬ا‪ T2‬ا‪&?P QRS‬ء‬
‫)ص‪(١٩‬‬
‫د‪
1/ H$% .‬ا‪
G4‬‬
‫‪ ١‬ـ ا‪ H1,‬إ?&ء )^]ص ‪:(\G‬‬
‫ﻋﺎﺵ ﺇﺸﻌﻴﺎﺀ ﺍﻝﻨﺒﻲ ﻓﻲ ﺍﻝﻨﺼﻑ ﺍﻝﺜﺎﻨﻰ ﻤﻥ ﺍﻝﻘﺭﻥ ﺍﻝﺜﺎﻤﻥ ﻗﺒل ﺍﻝﻤﻴﻼﺩ‪ ،‬ﺃﻯ‬
‫ﺤﻭﺍﻝﻰ ‪ ٧٦٠‬ﻗﺒل ﺍﻝﻤﻴﻼﺩ‪ ،‬ﻭﺭﺒﻤﺎ ﻋﺎﺵ ﺤﺘﻰ ﺴﻨﺔ ‪ ٦٨٠‬ﻗﺒل ﺍﻝﻤﻴﻼﺩ‪ .‬ﻭﺘﻨﺒﺄ‬
‫ﺇﺸﻌﻴﺎﺀ ﻓﻲ ﺃﻴﺎﻡ ﻤﻠﻭﻙ ﻴﻬﻭﺫﺍ‪ :‬ﻋ‪‬ﺯﻴﺎ‪ ،‬ﻭﻴﻭﺜﺎﻡ ﻭﺁﺤﺎﺯ‪ ،‬ﻭﺤﺯﻗﻴﺎ‪ .‬ﻭﻜﺎﻥ ﻤﻌﺎﺼﺭ‪‬ﺍ‬
‫ﺘﻘﺭﻴﺒ‪‬ﺎ ﻝﻠﻨﺒﻴﻴﻥ ﻋﺎﻤﻭﺱ ﻭﻫﻭﺸﻊ ﺍﻝﻠﺫﻴﻥ ﺘﻨﺒﺌﺎ ﻓﻲ ﺍﻝﻤﻤﻠﻜﺔ ﺍﻝﺸﻤﺎﻝﻴﺔ‪ ،‬ﻭﻤﻴﺨﺎ ﺍﻝﻨﺒﻰ‬
‫ﺍﻝﺫﻱ ﻜﺎﻥ ﻨﺒﻴ‪‬ﺎ ﻓﻲ ﻤﻤﻠﻜﺔ ﻴﻬﻭﺫﺍ ﻤﺜل ﺇﺸﻌﻴﺎﺀ‪ .‬ﻭﻴﻘﻭل ﺍﻝﺘﻘﻠﻴﺩ ﺍﻝﻴﻬﻭﺩﻱ ﺇﻨﻪ ﻤﺎﺕ‬
‫ﺸ ‪‬ﺭ ﺒﺎﻝﻤﻨﺸﺎﺭ ﻭﻗﺩ ﻴﻜﻭﻥ ﻫﻭ ﺍﻝﻤﻘﺼﻭﺩ‬
‫ﺸﻬﻴﺩ‪‬ﺍ ﻓﻲ ﻋﺼﺭ ﻤﻨﺴﻰ ﺍﻝﻤﻠﻙ ﻭﺃﻨﻪ ﹸﻨ ‪‬‬
‫ﺒﻌﺒﺎﺭﺓ ﺍﻝﻌﺒﺭﺍﻨﻴﻴﻥ )‪ " (٣٧:١١‬ﹸﻨﺸ‪‬ﺭﻭﺍ"‪.‬‬

‫‪ ٢‬ـ ‪ T‬إ?&ء‪:‬‬
‫ﻫﻭ ﻤﻊ ﺴﻔﺭ ﺍﻝﻤﺯﺍﻤﻴﺭ‪ ،‬ﺍﻝﻜﺘﺎﺏ ﺍﻝﺫﻱ ﺍﻗﺘﺒﺱ ﻤﻨﻪ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ ﺃﻜﺒﺭ ﻋﺩﺩ‬
‫ﻤﻥ ﺍﻝﺸﻭﺍﻫﺩ‪ ،‬ﺒﻌﻀﻬﺎ ﺍﺴﺘﺸﻬﺎﺩ ﺼﺭﻴﺢ ﻭﺒﻌﻀﻬﺎ ﻴﻤﻜﻥ ﺃﻥ ﻨﺩﺭﻜﻪ ﺩﻭﻥ ﺃﻥ‬
‫ﻴﺸﻴﺭ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ ﺇﻝﻰ ﺇﺸﻌﻴﺎﺀ ﺼﺭﺍﺤ ﹰﺔ‪ .‬ﻭﻫﺫﺍ ﺍﻝﺴﻔﺭ ﻫﻭ ﺃﻜﺜﺭ ﺃﺴﻔﺎﺭ ﺍﻝﻌﻬﺩ‬
‫ﺍﻝﻘﺩﻴﻡ ﺘﻨﺒًﺄ ﻋﻥ ﺍﻝﻤﺴﻴﺢ ﻭﻤﻴﻼﺩﻩ ﻤﻥ ﻋﺫﺭﺍﺀ ﻭﺁﻻﻤﻪ ﻭﻗﻴﺎﻤﺘﻪ‪ ،‬ﻭﻝﺫﻝﻙ ﺍﺸﺘﻬﺭ‬
‫ﺍﻝﺴﻔﺭ ﺒﻌﺩﺓ ﺃﻝﻘﺎﺏ ﻤﻨﻬﺎ‪ :‬ﺍﻹﻨﺠﻴل ﺍﻝﺨﺎﻤﺱ‪ ،‬ﻭﺍﻝﻨﺒﻲ ﺍﻹﻨﺠﻴﻠﻲ‪ .‬ﻭﻨﺠﺩ ﻓﻴﻪ ﺒﻌﺽ‬
‫ﺍﻷﻤﺜﺎل ﺍﻝﺘﻰ ﻭﺭﺩﺕ ﻜﺜﻴﺭ‪‬ﺍ ـ ﻓﻴﻤﺎ ﺒﻌﺩ ـ ﻓﻲ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ ﻋﻠﻰ ﻝﺴﺎﻥ ﺍﻝﺭﺏ‬
‫ﻴﺴﻭﻉ ﻨﻔﺴﻪ ﻭﺭﺴﻠﻪ ﻤﺜل‪ :‬ﺍﻝﻜﺭﻤﺔ‪ ،‬ﻭﺤﺠﺭ ﺍﻝﺯﺍﻭﻴﺔ‪ .‬ﺜﻡ ﺃﻴﻀ‪‬ﺎ ﺇﺸﺎﺭﺘﻪ ﻹﻅﻼﻡ‬
‫ﺍﻝﻜﻭﺍﻜﺏ ﻓﻲ ﻭﺼﻑ ﺍﻷﺯﻤﻨﺔ ﺍﻷﺨﻴﺭﺓ )ﺇﺵ‪ ١٠:١٣‬ﻤﻊ ﻤﺕ‪ .(٢٩:٢٤‬ﻭﺤﺩﻴﺜﻪ‬
‫ﻋﻥ ﺍﻝﻐﺼﻥ ﻭﺍﻝﻌﺒﺩ ﻭﻏﻴﺭﻫﺎ ﻤﻤﺎ ﺴﺎﻋﺩﺕ ﻗﹸﺭﺍﺀ ﺴﻔﺭ ﺇﺸﻌﻴﺎﺀ ﻤﻥ ﺍﻝﻤﺴﻴﺤﻴﻴﻥ‬
‫ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺸﺨﺼﻴﺔ ﺍﻝﻤﺴﻴﺢ ﺍﻨﻁﻼﻗﹰﺎ ﻤﻥ ﺴﻔﺭ ﺇﺸﻌﻴﺎﺀ؛ ﻭﺍﻝﻔﻬﻡ ﺍﻝﻤﺴﻴﺤﻲ‬
‫ﺍﻝﺴﻠﻴﻡ ﻤﻨﺫ ﺍﻝﺭﺴل ﻓﻲ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ ﻭﻜﺘﺎﺒﺎﺕ ﺁﺒﺎﺀ ﺍﻝﻜﻨﻴﺴﺔ ﺒﻌﺩﻫﻡ‪ ،‬ﻫﻭ ﺃﻥ‬
‫ﺸﻌﺏ ﺍﷲ ﻫﻭ ﻜﻨﻴﺴﺔ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻭﻫﺫﺍ ﺍﻝﺸﻌﺏ ﺍﻝﺠﺩﻴﺩ ﻫﻭ ﺍﻝﺫﻯ ﻴﻌﻴﺵ ﺘﺤﻘﻴﻕ‬
‫ﺍﻝﻤﻭﺍﻋﻴﺩ ﺍﻝﺘﻰ ﺃُﻋﻁﻴﺕ ﻓﻲ ﺴﻔﺭ ﺇﺸﻌﻴﺎﺀ ﻓﻲ ﺍﻨﺘﻅﺎﺭ ﺍﻝﺘﺠﺩﻴﺩ ﺍﻝﻜﺎﻤل ﻝﻠﺨﻠﻴﻘﺔ ﻓﻰ‬
‫ﻨﻬﺎﻴﺔ ﺍﻷﺯﻤﻨﺔ‪.‬‬

‫‪ ٣‬ـ ‪ R‬ق ‪ T T-‬إ?&ء‪:‬‬

‫ﺘﻭﺠﺩ ﻓﻲ ﺍﻝﻌﺼﺭ ﺍﻝﺤﺎﻀﺭ ﺃﻜﺜﺭ ﻤﻥ ﻁﺭﻴﻘﺔ ﻝﺘﻔﺴﻴﺭ ﻨﺒﻭﺍﺕ ﺇﺸﻌﻴﺎﺀ ـ‬
‫ﻜﻐﻴﺭﻩ ﻤﻥ ﻨﺒﻭﺍﺕ ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ ـ ﺒﻌﺽ ﺍﻝﻤﻔﺴﺭﻴﻥ ﻴﻘﻭﻝﻭﻥ ﺇﻥ ﻜل ﻨﺒﻭﺓ ﻤﻥ‬
‫ﻼ‪ :‬ﺇﻥ‬
‫ﻨﺒﻭﺍﺘﻪ ﻴﻤﻜﻥ ﺃﻥ ﺘﹸﻔﺴﺭ ﺤﺭﻓﻴ‪‬ﺎ ﻴﻨﺒﻐﻰ ﺃﻥ ﺘﺅﺨﺫ ﺤﺭﻓﻴ‪‬ﺎ‪ ،‬ﻓﻬﻡ ﻴﻌﻨﻭﻥ ﻤﺜ ﹰ‬
‫ﺃﻭﺭﺸﻠﻴﻡ ﺘﹸﻔﻬﻡ ﻜﺒﻘﻌﺔ ﺠﻐﺭﺍﻓﻴﺔ ﻭﻝﻴﺱ ﻜﺭﻤﺯ ﻝﻠﻜﻨﻴﺴﺔ‪ ،‬ﻭﺃﻥ ﺍﻝﺫﺌﺏ ﻭﺍﻝﺤﻤل‬
‫ﻴﺭﻋﻴﺎﻥ ﻤﻌ‪‬ﺎ ﻓﻲ ﻤﻠﻜﻭﺕ ﺍﻝﻤﺴﻴﺎ ﻜﺤﻴﻭﺍﻨﺎﺕ ﺒﺎﻝﻤﻌﻨﻰ ﺍﻝﺤﺭﻓﻰ‪.‬‬
‫ﺒﻴﻨﻤﺎ ﻴﻭﺠﺩ ﻤﻔﺴﺭﻭﻥ ﺁﺨﺭﻭﻥ ﻴﻔﺴﺭﻭﻥ ﻤﻌﻅﻡ ﺍﻝﻨﺒﻭﺍﺕ ﺘﻔﺴﻴﺭ‪‬ﺍ ﺭﻭﺤﻴ‪‬ﺎ‬
‫ﺒﻤﻌﻨﻰ ﺃﻥ ﺍﻝﻭﻋﻭﺩ ﺍﻝﻤﻌﻁﺎﺓ ﻹﺴﺭﺍﺌﻴل ﻓﻰ ﺍﻝﺴﻔﺭ ﺘﺘﺤﻘﻕ ﻓﻲ ﺍﻝﻜﻨﻴﺴﺔ‪ ،‬ﻭﻝﻜﻥ‬
‫ﻝﻴﺱ ﻤﻌﻨﻰ ﻫﺫﺍ ﻁﺒﻌ‪‬ﺎ ﺃﻨﻪ ﻻ ﺘﻭﺠﺩ ﺃﻯ ﻨﺒﻭﺓ ﻓﻲ ﺴﻔﺭ ﺇﺸﻌﻴﺎﺀ ﺘﹸﻔﻬﻡ ﺤﺭﻓﻴ‪‬ﺎ‪،‬‬
‫ﻼ ﻗﺩ‪‬ﻡ ﺍﻝﻤﺴﻴﺢ ﻅﻬﺭﻩ ﻝﻠﺴﻴﺎﻁ ﺃﻭ ﻝﻠﺫﻴﻥ ﻴﺠﻠﺩﻭﻨﻪ )ﺍﻨﻅﺭ ﺇﺵ‪ (٦:٥٠‬ﻭﻫﺫﻩ‬
‫ﻓﻤﺜ ﹰ‬
‫ﺍﻝﻨﺒﻭﺓ ﺘﺤﻘﻘﺕ ﺤﺭﻓﻴ‪‬ﺎ‪.‬‬
‫ﻭﻫﺫﺍ ﺍﻝﻤﻨﻬﺞ ﺍﻷﺨﻴﺭ ﻓﻲ ﺍﻝﺘﻔﺴﻴﺭ‪ ،‬ﺃﻯ ﺍﻝﻤﻨﻬﺞ ﺍﻝﺭﻭﺤﻲ ﻫﻭ ﺍﻝﺫﻯ ﺍﺘﺒﻌﻪ‬
‫ﺍﻝﺭﺴل ﻓﻲ ﺴﻔﺭ ﺍﻷﻋﻤﺎل ﺃﻭ ﻓﻲ ﺭﺴﺎﺌﻠﻬﻡ‪ ،‬ﻜﻤﺎ ﺍﺘﺒﻌﻪ ﺁﺒﺎﺀ ﺍﻝﻜﻨﻴﺴﺔ ﻓﻲ‬
‫ﻜﺘﺎﺒﺎﺘﻬﻡ‪.‬‬

‫‪ ٤‬ـ ‪0‬ل ‪ T-  R J/‬ا ‪1, D‬ات‪:‬‬

‫ﺍﻗﺘﺒﺱ ﺍﻝﻘﺩﻴﺱ ﺒﻁﺭﺱ ﺍﻝﺭﺴﻭل ﻨﺒﻭﺓ ﺍﻝﻤﺯﺍﻤﻴﺭ ﺍﻝﺘﻰ ﺘﻘﻭل‪ " :‬ﻷﻨﻙ ﻻ‬
‫ﺘﺘﺭﻙ ﻨﻔﺴﻰ ﻓﻰ ﺍﻝﻬﺎﻭﻴﺔ ﻭﻻ ﺘﺩﻉ ﻗﺩﻭﺴﻙ ﻴﺭﻯ ﻓﺴﺎﺩ‪‬ﺍ" )ﻤﺯ‪ (١٠:١٦‬ﻭﻗﺩ‬
‫ﻭﺭﺩﺕ ﻓﻰ ﺴﻔﺭ ﺍﻷﻋﻤﺎل ‪ ٢٧:٢‬ﻭﻓﺴﺭﻫﺎ ﺍﻝﺭﺴﻭل ﺒﺄﻥ ﺭﺌﻴﺱ ﺍﻵﺒﺎﺀ ﺩﺍﻭﺩ‬
‫ﻤﺎﺕ ﻭﺩ‪‬ﻓﻥ ﻭﻗﺒﺭﻩ ﻋﻨﺩﻨﺎ ﺇﻝﻰ ﻫﺫﺍ ﺍﻝﻴﻭﻡ‪ ،‬ﻭﻫﻭ ﺇﺫ ﻜﺎﻥ ﻨﺒﻴ‪‬ﺎ ﻭﻋﻠﻡ ﺃﻥ ﺍﷲ ﻴﻘﻴﻡ‬
‫ﻤﻥ ﺜﻤﺭﺓ ﺼﻠﺒﻪ ﺍﻝﻤﺴﻴﺢ ﺒﺤﺴﺏ ﺍﻝﺠﺴﺩ ﻝﻴﺠﻠﺱ ﻋﻠﻰ ﻜﺭﺴﻴﻪ ﺴﺒﻕ ﻓﺭﺃﻯ ﻭﺘﻜﻠﻡ‬
‫ﻋﻥ ﻗﻴﺎﻤﺔ ﺍﻝﻤﺴﻴﺢ ﺃﻨﻪ ﻝﻡ ﺘﹸﺘﺭﻙ ﻨﻔﺴﻪ ﻓﻰ ﺍﻝﻬﺎﻭﻴﺔ ﻭﻻ ﺭﺃﻯ ﺠﺴﺩﻩ ﻓﺴﺎﺩ‪‬ﺍ )ﺍﻨﻅﺭ‬
‫ﺃﻉ‪٢٥:١‬ـ‪ .(٣٥‬ﻭﻫﺫﺍ ﻤﻌﻨﺎﻩ ﺃﻥ ﺍﻝﺭﺴﻭل ﺒﻁﺭﺱ ﻓﻬﻡ ﺼﻼﺓ ﺩﺍﻭﺩ ﺍﻝﻨﺒﻰ ﻓﻬﻤ‪‬ﺎ‬
‫ﺭﻭﺤﻴ‪‬ﺎ ﻭﻝﻴﺱ ﺤﺭﻓﻴ‪‬ﺎ ﻓﺒﺎﻝﺭﻏﻡ ﻤﻥ ﺃﻥ ﺩﺍﻭﺩ ﺍﻝﻨﺒﻰ ﻫﻭ ﺍﻝﻤﺘﻜﻠﻡ ﻓﻰ ﺍﻝﻤﺯﻤﻭﺭ ﻋﻥ‬
‫ﻨﻔﺴﻪ " ﻻ ﺘﺘﺭﻙ ﻨﻔﺴﻰ ﻓﻰ ﺍﻝﻬﺎﻭﻴﺔ" ﺇ ﹼ‬
‫ﻻ ﺃﻥ ﺍﻝﺭﺴﻭل ﻓﺴﺭ ﻫﺫﻩ ﺍﻝﻜﻠﻤﺔ ﻋﻠﻰ‬
‫ﺍﻝﻤﺴﻴﺢ ﻭﻝﻴﺱ ﻋﻠﻰ ﺩﺍﻭﺩ‪ .‬ﻭﺒﻨﻔﺱ ﺍﻝﻁﺭﻴﻕ ﺍﺴﺘﺨﺩﻤﻬﺎ ﺍﻝﺭﺴﻭل ﺒﻭﻝﺱ ﻋﻥ ﻨﻔﺱ‬
‫ﺍﻝﻤﺯﻤﻭﺭ ﻋﻨﺩﻤﺎ ﻓﺴﺭﻩ ﻓﻰ )ﺃﻉ‪٣٥:١٣‬ـ‪ .(٣٧‬ﺇﺫ ﻴﻘﻭل " ﻷﻥ ﺩﺍﻭﺩ ﺒﻌﺩﻤﺎ ﺨﺩﻡ‬
‫ﺠﻴﻠﻪ ﻓﻰ ﻤﺸﻭﺭﺓ ﺍﷲ ﺭﻗﺩ ﻭﺍﻨﻀﻡ ﺇﻝﻰ ﺁﺒﺎﺌﻪ ﻭﺭﺃﻯ ﻓﺴﺎﺩ‪‬ﺍ ﻭﺃﻤﺎ ﺍﻝﺫﻯ ﺃﻗﺎﻤﻪ ﺍﷲ‬
‫ﻓﻠﻡ ﻴﺭﻯ ﻓﺴﺎﺩ‪‬ﺍ"‪.‬‬

‫‪ ٥‬ـ إ‪$I‬ح ‪:١٩‬‬

‫ﻫﺫﺍ ﺍﻹﺼﺤﺎﺡ ﻜﻤﺎ ﻫﻭ ﻭﺍﻀﺢ ﻤﻥ ﺒﺩﺍﻴﺘﻪ‪ ،‬ﺃﻯ ﻤﻥ ﺃﻭل ﻋﺩﺩ ﻓﻴﻪ‪ :‬ﻫﻭ‬
‫ﻭﺤﻲ ﺨﺎﺹ ﺒﻤﺼﺭ‪ .‬ﻭﻴﺒﺩﺃ ﺒﻬﺫﻩ ﺍﻵﻴﺔ ﺍﻝﻤﺸﻬﻭﺭﺓ " ﻫﻭﺫﺍ ﺍﻝﺭﺏ ﺭﺍﻜﺏ‪ ‬ﻋﻠﻰ‬
‫ﺴﺤﺎﺒﺔ ﺴﺭﻴﻌﺔ ﻭﻗﺎﺩﻡ ﺇﻝﻰ ﻤﺼﺭ ﻭﺘﺭﺘﺠﻑ ﺃﻭﺜﺎﻥ ﻤﺼﺭ ﻤﻥ ﺃﺠﻠﻪ ﻭﻴﺫﻭﺏ ﻗﻠﺏ‬
‫ﻤﺼﺭ ﺩﺍﺨﻠﻬﺎ"‪ .‬ﻭﻫﺫﺍ ﺍﻹﺼﺤﺎﺡ ﻝﻪ ﺃﻫﻤﻴﺔ ﻓﺭﻴﺩﺓ‪ ،‬ﺇﺫ ﺃﻨﻪ ﻴﻘﺩﻡ ﻝﻨﺎ ﺒﻁﺭﻴﻘﺔ‬
‫ﻤﺩﻫﺸﺔ ﻭﻋﺠﻴﺒﺔ ﺩﻴﻨﻭﻨﺔ ﺍﷲ ﻝﻤﺼﺭ ﻓﻲ ﻋﺼﺭ ﺇﺸﻌﻴﺎﺀ ﺃﻭ ﺒﻌﺩﻩ ﺒﻘﻠﻴل‪ ،‬ﺜﻡ ﻓﻲ‬
‫ﺍﻝﺠﺯﺀ ﺍﻝﺜﺎﻨﻰ ﻤﻥ ﺍﻹﺼﺤﺎﺡ ﻴﻜﻠﻤﻨﺎ ﻋﻥ ﺘﻭﺒﺔ ﺍﻝﻤﺼﺭﻴﻴﻥ ﻭﺘﺤﻭﻝﻬﻡ ﻭﺇﻴﻤﺎﻨﻬﻡ‬
‫ﺒﺎﻝﻤﺴﻴﺢ‪ ،‬ﻭﺒﻭﺍﺴﻁﺔ ﻋﻤل ﺭﻭﺡ ﺍﷲ ﻓﻴﻬﻡ ﻭﺇﺩﻤﺎﺠﻬﻡ ﺒﺈﻴﻤﺎﻥ ﻭﺍﺤﺩ ﻫﻡ‬
‫ﻭﺍﻷﺸﻭﺭﻴﻴﻥ ﺍﻝﺫﻴﻥ ﻜﺎﻨﻭﺍ ﺃﻋﺩﺍﺀ ﺒﻌﻀﻬﻡ ﻝﻶﺨﺭ‪ ،‬ﻤﻊ ﺇﺴﺭﺍﺌﻴل ﺍﻝﺘﻰ ﻋﺎﻨﺕ‬
 ‫ﻜﺜﻴﺭ‪‬ﺍ ﻋﻠﻰ ﻴﺩﻱ ﻜل ﻤﻥ ﻤﺼﺭ ﻭﺃﺸﻭﺭ ﺴﻨﻴﻥ ﻁﻭﻴﻠﺔ‪.‬‬
‫ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﺃﺜﻨﺎﺴﻴﻭﺱ ﻋﻥ ﺁﻴﺔ ‪ ١‬ﻓﻲ ﺇﺼﺤﺎﺡ ‪ ١٩‬ﻤﻥ ﺴﻔﺭ ﺇﺸﻌﻴﺎﺀ‬
‫ﺒﺨﺼﻭﺹ ﺍﺭﺘﺠﺎﻑ ﺍﻷﻭﺜﺎﻥ‪ ،‬ﻤﺎ ﻴﻠﻰ‪ ] :‬ﻤﻥ‪ ‬ﻤ‪‬ﻥ ﺍﻷﺒﺭﺍﺭ ﺃﻭ ﺍﻝﻤﻠﻭﻙ ﺍﻝﺫﻴﻥ‬
‫ﻨﺯﻝﻭﺍ ﺇﻝﻰ ﻤﺼﺭ ﻓﺴﻘﻁﺕ ﺃﻭﺜﺎﻥ ﻤﺼﺭ ﻋﻨﺩ ﻤﺠﻴﺌﻪ ﺇﻝﻴﻬﺎ‪) [..‬ﺍﻨﻅﺭ ﺘﺠﺴﺩ‬
‫ﺍﻝﻜﻠﻤﺔ ‪ ،٤:٣٦‬ﺹ ‪ .(١٠٢‬ﻭﻴﻘﻭل ﺃﻴﻀ‪‬ﺎ ﻋﻥ ﺍﻫﺘﺩﺍﺀ ﺍﻝﻤﺼﺭﻴﻴﻥ ﺒﺎﻹﻴﻤﺎﻥ‬
‫ﺒﺎﻝﻤﺴﻴﺢ‪ ] :‬ﻜل ﺍﻷﻤﻡ ﺍﻝﻭﺜﻨﻴﺔ ﻤﻥ ﻜل ﻗﻁﺭ ﻫﺠﺭﻭﺍ ﺘﻘﺎﻝﻴﺩﻫﻡ ﺍﻝﻤﻭﺭﻭﺜﺔ ﻭﻋﺒﺎﺩﺓ‬
‫ﺍﻷﺼﻨﺎﻡ ﻭﺍﻵﻥ ﻴﻀﻌﻭﻥ ﺭﺠﺎﺅﻫﻡ ﻓﻲ ﺍﻝﻤﺴﻴﺢ " ﺍﻝﺫﻱ ﺘﻨﺒﺄ ﻋﻨﻪ ﺇﺸﻌﻴﺎﺀ ﺴﻴﻜﻭﻥ‬
‫ﺃﺼل ﻴﺴﻰ ﺍﻝﺫﻱ ﻴﻘﻭﻡ ﻝﻴﺴﻭﺩ ﻋﻠﻰ ﺍﻷﻤﻡ‪ ،‬ﻋﻠﻴﻪ ﻴﻜﻭﻥ ﺭﺠﺎﺀ ﺍﻷﻤﻡ"‬
‫)ﺇﺵ‪ (١٠:١١‬ﻭﻴﻘﺩﻤﻭﻥ ﺨﻀﻭﻋﻬﻡ ﻝﻪ ـ ﺍﻷﻤﺭ ﺍﻝﺫﻯ ﻴﻤﻜﻥ ﺃﻥ ﻨﺭﺍﻩ ﺒﻌﻴﻭﻨﻨﺎ[‪.‬‬
‫ﻭﻴﺫﻜﺭ ﺃﺤﺩ ﺍﻝﻤﺭﺍﺠﻊ ﺍﻝﻀﺨﻤﺔ‪ ١‬ﻓﻰ ﺘﻔﺴﻴﺭ ﺇﺸﻌﻴﺎﺀ ﺃﻥ ﻤﺎ ﻴﺸﻴﺭ ﺇﻝﻴﻪ ﺍﻝﻘﺩﻴﺱ‬
‫ﺃﺜﻨﺎﺴﻴﻭﺱ ﻋﻥ ﺨﻀﻭﻉ ﺍﻝﻤﺼﺭﻴﻴﻥ ﻝﻠﻤﺴﻴﺢ ﺍﻝﺫﻯ ﻴﺫﻜﺭﻩ ﻓﻰ ﻜﺘﺎﺏ "ﺘﺠﺴﺩ‬
‫ﺍﻝﻜﻠﻤﺔ"‪ ،‬ﻷﻨﻨﺎ ﻨﺭﺍﻩ ﺃﻤﺎﻡ ﻋﻴﻭﻨﻨﺎ‪ ،‬ﺇﻨﻤﺎ ﻴﻘﺼﺩ ﺒﻪ ﻤﺎ ﻜﺎﻥ ﻗﺩ ﺘﺤﻘﻕ ﻓﻰ ﻋﺼﺭ‬
‫ﺃﺜﻨﺎﺴﻴﻭﺱ ﻤﻥ ﺍﻨﺘﺸﺎﺭ ﺍﻝﻤﺴﻴﺤﻴﺔ ﻓﻰ ﻤﺼﺭ ﻭﺘﺤﻭل ﺍﻝﻤﺼﺭﻴﻴﻥ ﻤﻥ ﺍﻷﻭﺜﺎﻥ‬
‫ﺇﻝﻰ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻭﺴﻴﺎﺩﺓ ﺍﻝﺴﻼﻡ ﺒﻌﺩ ﺍﻨﺘﻬﺎﺀ ﻋﺼﺭ ﺍﻻﻀﻁﻬﺎﺩﺍﺕ ﺍﻝﻭﺜﻨﻴﺔ ﻓﻰ ﺒﺩﺍﻴﺔ‬
‫ﻤ‪‬ﻠﻙ ﻗﺴﻁﻨﻁﻴﻥ‪ .‬ﺇﺫ ﻜﺎﻥ ﻓﻰ ﺫﻝﻙ ﺍﻝﻭﻗﺕ ﺃﺴﻘﻔﹰﺎ ﻓﻰ ﺍﻷﺴﻜﻨﺩﺭﻴﺔ ﻭﺭﺃﻯ ﻫﺫﺍ‬
‫ﺍﻝﺤﺎل ﺃﻤﺎﻡ ﻋﻴﻨﻴﻪ‪ .‬ﺭﺃﻯ ﻓﻲ ﻫﺫﺍ ﺍﻹﺼﺤﺎﺡ ﻨﺒﻭﺓ ﻋﻥ ﺍﻨﺘﺼﺎﺭﺍﺕ ﺇﻨﺠﻴل‬
‫ﺍﻝﻤﺴﻴﺢ ﻓﻰ ﻭﻁﻨﻪ ﻤﺼﺭ ﺤﻴﺙ ﻜﺎﻥ ﻴﻌﻴﺵ ﻭﻴﺨﺩﻡ ﻜﻨﻴﺴﺔ ﺍﻝﻤﺴﻴﺢ ﻓﻲ ﺍﻝﻘﺭﻥ‬
‫ﺍﻝﺭﺍﺒﻊ )ﺍﻨﻅﺭ ﺘﺠﺴﺩ ﺍﻝﻜﻠﻤﺔ ‪.(٥:٣٧‬‬
‫ﻭﻴﻘﻭل ﺃﻴﻀ‪‬ﺎ ﻓﻲ ﻨﻔﺱ ﺍﻝﻔﺼل ﻓﻲ ﻜﺘﺎﺒﻪ " ﺘﺠﺴﺩ ﺍﻝﻜﻠﻤﺔ"‪ ] :‬ﻓﻀﻼل‬
‫ﻻ ﺤﻴﻥ ﺠﺎﺀ ﺭﺏ ﺍﻝﻜل‬
‫ﺍﻝﻤﺼﺭﻴﻴﻥ ﻝﻡ ﻴﺘﻭﻗﻑ ﻓﻲ ﺃﻯ ﻋﺼﺭ ﻤﻥ ﺍﻝﻌﺼﻭﺭ ﺇ ﹼ‬

‫‪The Expositors Bible‬‬ ‫ﺍﻨﻅﺭ ‪ ،Pulpit commentary Vol. 10‬ﻭﺍﻨﻅﺭ ﺃﻴﻀ‪‬ﺎ‬ ‫‪1‬‬

‫‪.commentary Vol. 6, Zondervan corporation, Grand rapids MI. USA‬‬

‫ﺒﺎﻝﺠﺴﺩ ﺭﺍﻜﺒ‪‬ﺎ ﻜﻤﺎ ﻋﻠﻰ ﺴﺤﺎﺒﺔ ﻭﺠﺎﺀ ﺇﻝﻰ ﻫﻨﺎ ﻭﺃﺒﻁل ﻀﻼﻻﺕ ﺍﻷﻭﺜﺎﻥ‬
‫ﻭﺠﺫﺏ ﺍﻝﺠﻤﻴﻊ ﺇﻝﻰ ﻨﻔﺴﻪ ﺜﻡ ﺇﻝﻰ ﺍﻵﺏ ﻤﻥ ﺨﻼل ﺸﺨﺼﻪ[ )ﺘﺠﺴﺩ ﺍﻝﻜﻠﻤﺔ‬
‫‪.(٦:٣٧‬‬
‫ﻭﻝﻴﺱ ﺍﻝﻘﺩﻴﺱ ﺃﺜﻨﺎﺴﻴﻭﺱ ﻭﺤﺩﻩ ﻫﻭ ﺍﻝﺫﻯ ﻴﺘﻜﻠﻡ ﻫﻜﺫﺍ‪ ،‬ﺒل ﺍﻴﻀ‪‬ﺎ ﺍﻝﻘﺩﻴﺱ‬
‫ﻜﻴﺭﻝﺱ ﺍﻷﻭﺭﺸﻠﻴﻤﻲ ﻓﻲ ﺘﻌﻠﻴﻤﻪ ﻝﻠﻤﻭﻋﻭﻅﻴﻥ )ﺍﻨﻅﺭ ﻜﻴﺭﻝﺱ ﺍﻷﻭﺭﺸﻠﻴﻤﻰ‬
‫ﻋﻅﺔ ‪ ،(١٠:١٠‬ﺇﺫ ﻴﻘﻭل ﻨﻔﺱ ﻤﺎ ﻗﺎﻝﻪ ﺍﻝﻘﺩﻴﺱ ﺃﺜﻨﺎﺴﻴﻭﺱ ﺇﻥ ﺍﻝﻭﺜﻨﻴﺔ ‪‬ﺒﻁﹸﻠﺕ‬
‫ﺤﻴﻨﻤﺎ ﺠﺎﺀ ﺍﻝﻤﺴﻴﺢ ﺇﻝﻰ ﻤﺼﺭ ﻭﺘﺤﻭ‪‬ل ﺍﻝﻤﺼﺭﻴﻭﻥ ﺇﻝﻰ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻝﻤﺴﻴﺢ‪ ،‬ﻭﻫﻭ‬
‫ﺃﻴﻀ‪‬ﺎ ﻴﺸﻴﺭ ﺇﻝﻰ ﻨﺒﺅﺓ ﺇﺸﻌﻴﺎﺀ ﻨﻔﺴﻬﺎ‪.‬‬
‫ﻭﺍﻝﻘﺩﻴﺱ ﺠﻴﺭﻭﻡ ﺘﺤﺩﺙ ﺃﻴﻀ‪‬ﺎ ﻋﻥ ﺘﺤﻘﻴﻕ ﻫﺫﻩ ﺍﻝﻨﺒﻭﺓ ﺒﺘﺤﻭ‪‬ل ﺍﻝﻤﺼﺭﻴﻴﻥ‬
‫ﻤﻥ ﺍﻝﻭﺜﻨﻴﺔ ﺇﻝﻰ ﺍﻹﻴﻤﺎﻥ ﺒﺎﻝﻤﺴﻴﺢ‪ .‬ﻭﻏﻴﺭ ﻫﺅﻻﺀ ﺍﻵﺒﺎﺀ ﻴﻭﺠﺩ ﺁﺒﺎﺀ ﻜﺜﻴﺭﻭﻥ‬
‫ﻓﺴﺭﻭﺍ ﻫﺫﻩ ﺍﻝﻨﺒﻭﺓ ﻭﺃﻤﺜﺎﻝﻬﺎ ﺒﻨﻔﺱ ﺍﻝﻁﺭﻴﻘﺔ ﺍﻝﺘﻰ ﻓﺴﺭ ﺒﻬﺎ ﺍﻵﺒﺎﺀ ﺍﻝﺭﺴل ﻨﺒﻭﺍﺕ‬
‫ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ ﻭﺘﺤﻘﻴﻘﻬﺎ ﻓﻰ ﺸﺨﺹ ﺍﻝﺭﺏ ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ ﻭﻜﻨﻴﺴﺘﻪ ﻓﻰ ﺍﻝﻌﻬﺩ‬
‫ﺍﻝﺠﺩﻴﺩ‪ .‬ﻭﺃﻥ ﻨﺒﻭﺍﺕ ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ ﻝﻴﺱ ﻝﻬﺎ ﺘﻔﺴﻴﺭ ﺤﺭﻓﻰ ﺒﺤﻴﺙ ﻴﻨﻁﺒﻕ ﻋﻠﻰ‬
‫ﺩﻭﻝﺔ ﺇﺴﺭﺍﺌﻴل ﺍﻝﺤﺎﻝﻴﺔ ﻭﺍﻝﻴﻬﻭﺩ ﺍﻝﺫﻴﻥ ﻝﻡ ﻴﺅﻤﻨﻭﺍ ﺒﺎﻝﻤﺴﻴﺢ‪ .‬ﻓﻜﻤﺎ ﻴﺫﻜﺭ ﺍﻝﺭﺴﻭل‬
‫ﺒﻭﻝﺱ ﻓﻰ ﺭﺴﺎﻝﺔ ﻏﻼﻁﻴﺔ ﺃﻥ ﺇﺴﺭﺍﺌﻴل ﻝﻡ ﻴﻌﺩ ﺸﻌﺏ ﺇﺴﺭﺍﺌﻴل ﺍﻝﻘﺩﻴﻡ ﺒل ﻫﻡ‬
‫ﺍﻝﺫﻴﻥ ﻴﻭﺠﺩﻭﻥ ﻓﻰ ﺍﻝﻤﺴﻴﺢ ﻴﺴﻭﻉ ﺨﻠﻴﻘﺔ ﺠﺩﻴﺩﺓ ﻭﻴﺴﻠﻜﻭﻥ ﺒﺤﺴﺏ ﻫﺫﻩ ﺍﻝﺨﻠﻴﻘﺔ‬
‫ﻭﻝﺫﻝﻙ ﻓﻬﻡ ﻭﺤﺩﻫﻡ " ﺇﺴﺭﺍﺌﻴل ﺍﷲ" )ﺍﻨﻅﺭ ﻏﻼ‪١٥:٦‬ـ‪.(١٦‬‬
‫‪ ٦‬ـ ﻓﻲ ﺍﻝﺠﺯﺀ ﺍﻷﻭل )ﻤﻥ‪١‬ـ‪ (١٦‬ﺘﻨﺒﺄ ﺇﺸﻌﻴﺎﺀ ﻋﻥ ﻤﺎ ﺴﻴﺤﺩﺙ ﻝﻤﺼﺭ‬
‫ﻭﺍﻝﻤﺼﺭﻴﻴﻥ ﻜﺩﻴﻨﻭﻨﺔ ﻤﻥ ﺍﷲ‪ .‬ﻭﻴﺘﺤﺩﺙ ﺍﻝﻤﺅﺭﺥ ﻫﻴﺭﻭﺩﺕ ﻋﻥ ﺍﻻﻨﻘﺴﺎﻤﺎﺕ‬
‫ﺍﻝﺘﻰ ﺤﺩﺜﺕ ﻓﻲ ﻤﺼﺭ ﻭﺤﺩﻭﺙ ﺤﺭﺏ ﺃﻫﻠﻴﺔ ﺒﻴﻥ ﺍﺜﻨﻰ ﻋﺸﺭ ﻗﺴﻤ‪‬ﺎ )ﺃﻯ‬
‫ﻤﻤﻠﻜﺔ( ﻜﺎﻨﺕ ﻤﺠﺯﺀﺓ ﺇﻝﻴﻬﺎ ﻤﺼﺭ ﻓﻲ ﻤﻨﺘﺼﻑ ﺍﻝﻘﺭﻥ ﺍﻝﺴﺎﺒﻊ ﻗﺒل ﺍﻝﻤﻴﻼﺩ‪.‬‬
‫ﻭﻴ‪‬ﺭﺠﺢ ﺃﻥ ﺍﻝﻤﻭﻝﻰ ﺍﻝﻘﺎﺴﻰ ﺍﻝﺫﻱ ﻴﺘﺴﻠﻁ ﻋﻠﻰ ﺍﻝﻤﺼﺭﻴﻴﻥ ﻫﻭ ﺃﺴﺭﺤﺩﻭﻥ ﻤﻠﻙ‬
‫ﺃﺸﻭﺭ ﺍﻝﺫﻱ ﻏﺯﺍ ﻤﺼﺭ ﺴﻨﺔ ‪ ٦٧٠‬ﻗﺒل ﺍﻝﻤﻴﻼﺩ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻴﻘﻭﻝﻪ ﻜل ﺍﻝﻤﻔﺴﺭﻴﻥ‬
‫ﺘﻘﺭﻴﺒ‪‬ﺎ‪ ،‬ﻷﻥ ﺍﻝﻤﻠﻭﻙ ﺍﻷﺸﻭﺭﻴﻴﻥ ﺍﺸﺘﻬﺭﻭﺍ ﺒﺎﻝﻘﺴﻭﺓ ﻋﻤﻭﻤ‪‬ﺎ‪.‬‬
‫ﻭﻤﺎ ﻴﺫﻜﺭﻩ ﺇﺸﻌﻴﺎﺀ ﺍﻝﻨﺒﻰ " ﺇﻥ ﺍﻝﻤﻴﺎﻩ ﺘﻨﺸﻑ ﻤﻥ ﺍﻝﺒﺤﺭ ﻭﻴﺠﻑ ﺍﻝﻨﻬﺭ‬
‫ﻭﻴﻴﺒﺱ ﻭﺘﻨﺘﻥ ﺍﻷﻨﻬﺎﺭ ﻭﺘﻀﻌﻑ ﻭﺘﺠﻑ ﺴﻭﺍﻗﻰ ﻤﺼﺭ‪ ...‬ﻭﻜل ﻤﺯﺭﻋﺔ ﻋﻠﻰ‬
‫ﺍﻝﻨﻴل ﺘﻴﺒﺱ ﻭﺃﻥ ﺍﻝﺼﻴﺎﺩﻴﻥ ﻴﺌﻨﻭﻥ‪) "...‬ﺇﻝﺦ ﺤﺘﻰ ﻋﺩﺩ‪ .(١٠‬ﻜل ﻫﺫﻩ ﺍﻝﻨﺒﻭﺍﺕ‬
‫ﻴﺠﻤﻊ ﺍﻝﻤﻔﺴﺭﻭﻥ ﻋﻠﻰ ﺃﻨﻬﺎ ﺤﺩﺜﺕ ﻨﺘﻴﺠﺔ ﻏﺯﻭ ﻤﻠﻙ ﺃﺸﻭﺭ ﻝﻤﺼﺭ ـ ﺍﻝﺫﻯ‬
‫ﺫﻜﺭﻨﺎﻩ ﺴﺎﺒﻘﹰﺎ ـ ﻭﺘﺯﺍﻤﻥ ﻤﻊ ﻤﺠﺊ ﻤﻠﻙ ﺃﺸﻭﺭ ﺤﺩﻭﺙ ﻀﺭﺒﺔ ﻝﻠﻨﻴل ﻨﻔﺴﻪ‬
‫ﺒﺴﺒﺏ ﻨﻘﺹ ﺍﻝﻔﻴﻀﺎﻥ ﻭﺃﻴﻀ‪‬ﺎ ﺒﺴﺒﺏ ﺴﻭﺀ ﺍﻹﺩﺍﺭﺓ ﻓﻰ ﺇﻫﻤﺎل ﺘﻨﻅﻴﻑ ﺍﻝﻘﻨﻭﺍﺕ‬
‫ﺍﻝﺘﻰ ﺘﻭﺼل ﺍﻝﻤﻴﺎﻩ ﻤﻥ ﻤﺠﺭﻯ ﺍﻝﻨﻬﺭ ﺍﻝﺭﺌﻴﺴﻰ ﻝﻸﺭﺽ‪ .‬ﻭﻨﺘﻴﺠﺔ ﺍﻝﺠﻔﺎﻑ‬
‫ﺘﹸﻀﺭﺏ ﻤﻬﻨﺔ ﺍﻝﺼﻴﺩ ﺍﻝﺘﻰ ﻜﺎﻥ ﻜﺜﻴﺭﻭﻥ ﻴﻌﻴﺸﻭﻥ ﻋﻠﻴﻬﺎ ﻭﻜﺫﻝﻙ ﺍﻝﺫﻴﻥ ﻴﺸﺘﻐﻠﻭﻥ‬
‫ﻓﻰ ﺼﻨﺎﻋﺔ ﺍﻝﻜﺘﺎﻥ ﻷﻥ ﺍﻝﺯﺭﺍﻋﺔ ﺘﻌﻁﻠﺕ ﻭﻝﻴﺱ ﻫﻨﺎﻙ ﺃﻝﻴﺎﻑ ﻝﻠﻜﺘﺎﻥ ﻝﻜﻰ‬
‫ﻴﺼﻨﻌﻭﻫﺎ ﺃﻨﺴﺠﺔ‪ .‬ﻜل ﻫﺫﻩ ﺤﺩﺜﺕ ﻓﻰ ﺃﻭﺍﺨﺭ ﺍﻝﻘﺭﻥ ﺍﻝﺴﺎﺒﻊ ﻗﺒل ﺍﻝﻤﻴﻼﺩ‪.‬‬
‫ﻭﺍﻝﻌ‪‬ﻤﺩ ﺍﻝﻤﺴﺤﻭﻗﺔ ﺍﻝﺘﻰ ﻴﺫﻜﺭﻫﺎ ﻓﻰ ﻋﺩﺩ ‪ ١٠‬ﻫﻡ ﻗﺎﺩﺓ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﺫﻴﻥ ﺼﺎﺭﻭﺍ‬
‫ﻤﺫﻝﻭﻝﻴﻥ ﺘﺤﺕ ﺤﻜﻡ ﺍﻝﻤﺴﺘﻌﻤﺭ ﺍﻷﺸﻭﺭﻯ‪ .‬ﻭﻨﺘﻴﺠﺔ ﻝﺫﻝﻙ ﻓﺈﻥ ﻜل ﺍﻝﻌﺎﻤﻠﻴﻥ‬
‫ﻼ ﻴﺄﺨﺫﻭﻥ ﻋﻨﻪ ﺃﺠﺭ‪‬ﺍ‪.‬‬
‫ﺒﺎﻷﺠﺭ ﻜﺎﻨﻭﺍ ﻓﻰ ﺒﺅﺱ ﺸﺩﻴﺩ ﻷﻨﻬﻡ ﻻ ﻴﺠﺩﻭﻥ ﻋﻤ ﹰ‬
‫ﻭﻓﻰ ﺍﻵﻴﺎﺕ ﻤﻥ )‪١١‬ـ‪ (١٧‬ﻴﻭﺒﺦ ﺍﻝﻨﺒﻰ ﺭﺅﺴﺎﺀ "ﺼﻭﻋﻥ" ﻭﺭﺅﺴﺎﺀ‬
‫"ﻨﻭﻑ" ﻭﻫﺎﺘﺎﻥ ﺍﻝﻤﺩﻴﻨﺘﺎﻥ ﻫﻤﺎ ﺃﺒﺭﺯ ﻤﺭﻜﺯﻴﻥ ﺒﻴﻥ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﻘﺎﺌﻤﺔ ﻓﻰ ﻤﺼﺭ‬
‫ﻋﻨﺩ ﻤﺠﺊ ﻤﻠﻙ ﺃﺸﻭﺭ‪" .‬ﺼﻭﻋﻥ" ﻫﻰ ﻤﺩﻴﻨﺔ "ﺘﺎﻨﻴﺱ" ﺒﺎﻝﺸﺭﻗﻴﺔ‪ ،‬ﻭ"ﻨﻭﻑ" ﺘﻘﺎﺒل‬
‫ﻤﻨﻁﻘﺔ ﺍﻝﺠﻴﺯﺓ ﺤﺎﻝﻴ‪‬ﺎ‪ ،‬ﻭﻴﻘﻭل ﺇﻥ ﺤﻜﻤﺎﺀ ﻓﺭﻋﻭﻥ ﻜﺎﻨﺕ ﻤﺸﻭﺭﺘﻬﻡ ﺭﺩﻴﺌﺔ ﻭﻝﻡ‬
‫ﻴﺴﺘﻁﻴﻌﻭﺍ ﻁﺒﻌ‪‬ﺎ ﺃﻥ ﻴﻌﺭﻓﻭﺍ ﻤﺎ ﻫﻭ ﺍﻝﻘﻀﺎﺀ ﺍﻝﺫﻯ ﻗﻀﻰ ﺒﻪ ﺭﺏ ﺍﻝﺠﻨﻭﺩ ﻋﻠﻰ‬
‫ﻤﺼﺭ‪ ،‬ﻭﻴﻘﺼﺩ ﺒﻬﺫﺍ ﺍﻝﻘﻀﺎﺀ ﻏﺯﻭ ﻤﻠﻙ ﺃﺸﻭﺭ ﻝﻤﺼﺭ‪ .‬ﻭﻴﻘﻭل ﻓﻰ ﻋﺩﺩ )‪(١٤‬‬
‫ﺇﻥ ﺍﷲ ﺴﻤﺢ ﻝﺭﻭﺡ ﺍﻝﻀﻼل ﺃﻥ ﻴﻀل ﺤﻜﺎﻡ ﺍﻝﻤﺼﺭﻴﻴﻥ ﻓﻰ ﺫﻝﻙ ﺍﻝﻭﻗﺕ‬
‫ﻓﻴﻜﻭﻨﻭﻥ ﻓﻰ ﻜل ﻤﺎ ﻴﻌﻤﻠﻭﻨﻪ ﻜﺘﺭﻨﺢ ﺍﻝﺴﻜﺭﺍﻥ ﻓﻰ ﻗﻴﺌﻪ ﻭﻷﻥ ﻤﻠﻙ ﺃﺸﻭﺭ ﺍﺤﺘل‬
‫ﺃﺭﺽ ﻴﻬﻭﺫﺍ ﺍﻝﺘﻰ ﻫﻰ ﺸﻤﺎل ﻤﺼﺭ ﻝﺫﻝﻙ ﻴﻘﻭل ﺍﻝﻨﺒﻰ ﺇﻥ ﺃﺭﺽ ﻴﻬﻭﺫﺍ ﺘﻜﻭﻥ‬
‫ﺭﻋﺒ‪‬ﺎ ﻝﻤﺼﺭ ﻷﻥ ﻤﻠﻙ ﺃﺸﻭﺭ ﻴﻬﺩﺩ ﻤﺼﺭ ﻤﻥ ﺠﻬﺔ ﺍﻝﺸﻤﺎل ﻭﺍﻝﺸﺭﻕ‪ ،‬ﺃﻯ ﻤﻥ‬
‫ﺃﺭﺽ ﻴﻬﻭﺫﺍ‪ ،‬ﻜﻤﺎ ﻴﺫﻜﺭ ﻓﻰ ﻋﺩﺩ )‪ " (١٧‬ﺇﻥ ﻜل ﻤﻥ ﻴﺘﺫﻜﺭ ﺃﺭﺽ ﻴﻬﻭﺫﺍ‬
‫ﻴﺭﺘﻌﺏ ﻤﻥ ﺃﻤﺎﻡ ﻗﻀﺎﺀ ﺭﺏ ﺍﻝﺠﻨﻭﺩ ﺍﻝﺫﻯ ﻴﻘﻀﻰ ﺒﻪ ﻋﻠﻴﻪ"‪ ،‬ﻭﻜل ﻫﺫﺍ ﻗﺩ ﺘﺤﻘﻕ‬
‫ﺒﺎﺤﺘﻼل ﺃﺸﻭﺭ ﻝﻤﺼﺭ ﻓﻰ ﺃﻭﺍﺨﺭ ﺍﻝﻘﺭﻥ ﺍﻝﺴﺎﺒﻊ ﻗﺒل ﺍﻝﻤﻴﻼﺩ ﻜﻤﺎ ﻴﺠﻤﻊ‬
‫ﺍﻝﻤﻔﺴﺭﻭﻥ ﻋﻠﻰ ﺫﻝﻙ‪.‬‬

‫ا ت ‪١٨) J‬ـ‪:(٢٥‬‬

‫ﻴﺘﺤﺩﺙ ﺇﺸﻌﻴﺎﺀ ﺍﻝﻨﺒﻰ ﻓﻰ ﻋﺩﺩ )‪ (١٨‬ﻋﻥ ﺃﻨﻪ ﻴﻜﻭﻥ ﻓﻰ ﺫﻝﻙ ﺍﻝﻴﻭﻡ ﻓﻰ‬
‫ﺃﺭﺽ ﻤﺼﺭ ﺨﻤﺱ ﻤﺩﻥ ﺘﺘﻜﻠﻡ ﺒﻠﻐﺔ ﻜﻨﻌﺎﻥ ﻭﻴ‪‬ﻘﺎل ﻹﺤﺩﺍﻫﺎ ﻤﺩﻴﻨﺔ ﺍﻝﺸﻤﺱ‪ .‬ﻫﺫﻩ‬
‫ﺍﻝﻨﺒﻭﺓ ﺘﺤﻘﻘﺕ ﻋﻠﻰ ﻤﺭﺤﻠﺘﻴﻥ‪ ،‬ﻓﻔﻰ ﺍﻝﻘﺭﻥ ﺍﻝﺨﺎﻤﺱ ﻗﺒل ﺍﻝﻤﻴﻼﺩ ﺠﺎﺀ ﺍﻝﻴﻬﻭﺩ ﺇﻝﻰ‬
‫ﻤﺼﺭ ﺒﺄﻋﺩﺍﺩ ﻜﺒﻴﺭﺓ ﻭﻫﻡ ﺍﻝﺫﻴﻥ ﺘﺸﻴﺭ ﺇﻝﻴﻬﻡ ﺍﻝﻨﺒﺅﺓ ﺒﺄﻨﻬﻡ ﻫﻡ ﺍﻝﺫﻴﻥ ﻜﺎﻨﻭﺍ‬
‫ﻴﺴﻜﻨﻭﻥ ﻓﻰ ﺨﻤﺱ ﻤﺩﻥ‪ .‬ﺃﻤﺎ ﻝﻐﺔ ﻜﻨﻌﺎﻥ ﺍﻝﺘﻰ ﻴﺸﻴﺭ ﺇﻝﻴﻬﺎ ﻓﻬﻰ ﻝﻴﺴﺕ ﻝﻐﺔ‬
‫ﺍﻝﻜﻨﻌﺎﻨﻴﻴﻥ ﺍﻝﻭﺜﻨﻴﻴﻥ ﻭﻻ ﺃﻯ ﻝﻐﺔ ﻤﻥ ﺍﻝﻠﻐﺎﺕ ﺍﻝﻤﻌﺭﻭﻓﺔ ﻋﻨﺩﺌﺫ‪ ،‬ﺒل ﻜﻤﺎ ﻴﻘﻭل‬
‫ﺍﻝﻤﻔﺴﺭﻭﻥ ﺍﻝﻜﺒﺎﺭ ﺍﻝﺫﻴﻥ ﺃﺸﺭﻨﺎ ﺇﻝﻴﻬﻡ ﺇﻥ ﺇﺸﻌﻴﺎﺀ ﺍﻝﻨﺒﻰ ﻻ ﻴﻬﻤﻪ ﻋﻠﻡ ﺍﻝﻠﻐﺎﺕ‬
‫ﻭﺍﻝﺘﻤﻴﻴﺯ ﺒﻴﻥ ﻝﻐﺔ ﻭﺃﺨﺭﻯ ﻜﻤﺎ ﻴﺘﺼﻭﺭ ﺍﻝﻌﻠﻤﺎﺀ ﺍﻝﻤﺤﺩﺜﻴﻥ‪ ،‬ﺇﻨﻤﺎ ﻴﻘﺼﺩ ﺒﻠﻐﺔ‬
‫ﻜﻨﻌﺎﻥ ﺍﻝﻌﺒﺎﺩﺓ ﺍﻝﺘﻰ ﻜﺎﻥ ﻴﻘﻭﻡ ﺒﻬﺎ ﺍﻝﻴﻬﻭﺩ ﻓﻰ ﻤﺼﺭ ﻝﻴﻬﻭﻩ ﺍﻹﻝﻪ ﺍﻝﻭﺍﺤﺩ‪ ،‬ﻭﻜﺎﻨﺕ‬
‫ﻫﺫﻩ ﺒﺩﺍﻴﺔ ﻷﻥ ﻴ‪‬ﻌﺭﻑ ﺍﷲ ﻭﺴﻁ ﺍﻝﻭﺜﻨﻴﻴﻥ‪ .‬ﺃﻤﺎ ﺍﻝﻤﺭﺤﻠﺔ ﺍﻝﺜﺎﻨﻴﺔ ﻓﻜﺎﻨﺕ ﻓﻰ‬
‫ﺍﻝﻘﺭﻥ ﺍﻝﺜﺎﻝﺙ ﻗﺒل ﺍﻝﻤﻴﻼﺩ ﻋﻨﺩﻤﺎ ﻗﺎﻡ ﺍﻝﻤﻠﻙ ﺒﻁﻠﻤﻴﻭﺱ ﺒﺘﻜﻠﻴﻑ ﺴﺒﻌﻴﻥ ﻤﻥ‬
‫ﻋﻠﻤﺎﺀ ﺍﻝﻴﻬﻭﺩ ﺒﺘﺭﺠﻤﺔ ﺍﻝﺘﻭﺭﺍﺓ ﻤﻥ ﺍﻝﻌﺒﺭﻴﺔ ﺇﻝﻰ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ ﺴﻨﺔ ‪ ٢٨٠‬ﻗﺒل‬
‫ﺍﻝﻤﻴﻼﺩ ﻭﻋﺭﻓﺕ ﺒﺎﻝﺘﺭﺠﻤﺔ ﺍﻝﺴﺒﻌﻴﻨﻴﺔ‪.‬‬
‫ﻭﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻝﺘﺭﺠﻤﺔ ﺘﻤﻬﻴﺩ‪‬ﺍ ﻫﺎﻤ‪‬ﺎ ﻝﻠﻤﺴﻴﺤﻴﺔ ﺒﻌﺩ ﺫﻝﻙ ﻋﻨﺩﻤﺎ ﺼﺎﺭ ﺍﻝﺘﺒﺸﻴﺭ‬
 ‫ﻓﻰ ﺍﻝﻌﺼﺭ ﺍﻝﺭﺴﻭﻝﻰ ﻭﻜﺘﺎﺒﺔ ﺍﻹﻨﺠﻴل ﺒﺎﻝﻠﻐﺔ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ‪.‬‬
‫ﻭﻋﺩﺩ )‪ (١٩‬ﻴﺫﻜﺭ ﺇﺸﻌﻴﺎﺀ " ﻓﻰ ﺫﻝﻙ ﺍﻝﻴﻭﻡ ﻴﻜﻭﻥ ﻤﺫﺒﺢ ﻝﻠﺭﺏ ﻓﻰ ﻭﺴﻁ‬
‫ﺃﺭﺽ ﻤﺼﺭ ﻭﻋﻤﻭﺩ ﻝﻠﺭﺏ ﻋﻨﺩ ﺘﺨﻭﻤﻬﺎ" ﻫﺫﺍ ﺍﻝﻤﺫﺒﺢ ﻴﻘﻭل ﻋﻨﻪ ﻜﺒﺎﺭ‬
‫ﺍﻝﻤﻔﺴﺭﻴﻥ ﻤﺜل ﻤﻔﺴﺭ ﺇﺸﻌﻴﺎﺀ ﻓﻰ ﻤﺠﻤﻭﻋﺔ ‪ Pulpit com.‬ﺍﻝﺫﻯ ﺃﺸﺭﻨﺎ ﺇﻝﻴﻪ‬
‫ﺴﺎﺒﻘﹰﺎ‪ ،‬ﺇﻥ ﻫﺫﺍ ﺍﻝﻤﺫﺒﺢ ﻫﻭ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﺘﻰ ﺃﺴﺴﻬﺎ ﺍﻝﻘﺩﻴﺱ ﻤﺭﻗﺱ ﺍﻝﺭﺴﻭل ﻓﻰ‬
‫ﻤﺼﺭ ﻭﺃﻨﻬﺎ ﻫﻰ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻘﺒﻁﻴﺔ ﺍﻝﺤﺎﻝﻴﺔ ﻭﻫﻨﺎ ﻴﻨﺒﻐﻰ ﺃﻥ ﻨﻼﺤﻅ ﺃﻨﻪ ﺒﺤﺴﺏ‬
‫ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ ﻻ ﻴﺠﻭﺯ ﺃﻥ ﻴﻜﻭﻥ ﻫﻨﺎﻙ ﻤﺫﺒﺢ ﻝﻠﺭﺏ ﻓﻰ ﻏﻴﺭ ﺃﻭﺭﺸﻠﻴﻡ ﺤﻴﺙ‬
‫ﺍﻝﻬﻴﻜل‪ .‬ﻓﺎﻝﻤﺫﺒﺢ ﺍﻝﺫﻯ ﻓﻰ ﺃﺭﺽ ﻤﺼﺭ ﻫﻭ ﻤﺫﺒﺢ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻤﺴﻴﺤﻴﺔ ﺍﻝﺫﻯ ﺘﹸﻘﺩﻡ‬
‫ﻋﻠﻴﻪ ﺍﻹﻓﺨﺎﺭﺴﺘﻴﺎ ﻭﻝﻴﺱ ﻤﺫﺒﺤ‪‬ﺎ ﻴﻬﻭﺩﻴ‪‬ﺎ‪ .‬ﻭﻴﻘﻭل ﺍﻝﻤﻔﺴﺭﻭﻥ ﺇﻥ ﻗﻭﻝﻪ ﻋﻥ "ﻋﻤﻭﺩ‬
‫ﻝﻠﺭﺏ ﻋﻨﺩ ﺘﺨﻭﻤﻬﺎ"‪ ،‬ﻫﻭ ﻨﺒﻭﺓ ﻋﻥ ﺍﻝﻤﻨﺎﺭﺓ ﺃﻭ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﺘﻰ ﺘﺄﺴﺴﺕ ﻓﻰ‬
‫ﺍﻷﺴﻜﻨﺩﺭﻴﺔ‪ .‬ﻭﻤﺎ ﻴﻘﻭﻝﻪ ﺇﺸﻌﻴﺎﺀ ﺒﻌﺩ ﺫﻝﻙ ﺇﻥ ﺍﻝﻤﺼﺭﻴﻴﻥ ﻴﺼﺭﺨﻭﻥ ﺇﻝﻰ ﺍﻝﺭﺏ‬
‫ﻝﻴﺭﺴل ﻝﻬﻡ ﻤﺨﻠﺼ‪‬ﺎ ﻭﻴﻨﻘﺫﻫﻡ ﻓﻴ‪‬ﻌﺭﻑ ﺍﻝﺭﺏ ﻓﻰ ﻤﺼﺭ ﻭﻴﻌﺭﻑ ﺍﻝﻤﺼﺭﻴﻭﻥ‬
‫ﺍﻝﺭﺏ ﻓﻰ ﺫﻝﻙ ﺍﻝﻴﻭﻡ ﻭﻴﻘﺩﻤﻭﻥ ﺫﺒﻴﺤﺔ ﻭﺘﻘﺩﻤﺔ‪ ...‬ﺍﻝﺦ" )ﺇﺵ‪٢٠:١٩‬ـ‪ ،(٢٢‬ﻫﺫﻩ‬
‫ﺍﻵﻴﺎﺕ ﺘﺘﻜﻠﻡ ﺒﻭﻀﻭﺡ ﻋﻥ ﺃﻥ ﺍﻝﻀﻴﻘﺎﺕ ﺍﻝﺘﻰ ﻤ ‪‬ﺭ ﺒﻬﺎ ﺍﻝﻤﺼﺭﻴﻭﻥ ﻜﺎﻥ ﻝﻬﺎ‬
‫ﺜﻤﺭ ﺒﺄﻥ ﺠﻌﻠﺘﻬﻡ ﻴﺼﺭﺨﻭﻥ ﺇﻝﻰ ﺍﻝﺭﺏ ﻭﻴﺼﻴﺭ ﻝﻬﻡ ﻤﺨﻠﺼ‪‬ﺎ ﻫﻭ ﺍﻝﻤﺴﻴﺢ‬
‫ﺍﻝﺭﺏ‪ ،‬ﺃﻯ ﺃﻥ ﺍﻝﻤﺼﺭﻴﻴﻥ ﺁﻤﻨﻭﺍ ﺒﺎﻝﻤﺴﻴﺢ ﻭﺼﺎﺭﻭﺍ ﻴﻌﺭﻓﻭﻨﻪ‪ ،‬ﻭﺼﺎﺭ ﺍﻝﺭﺏ‬
‫ﻤﻌﺭﻭﻓﹰﺎ ﻓﻰ ﻤﺼﺭ ﻭﺼﺎﺭ ﺍﻝﻤﺼﺭﻴﻭﻥ ﻴﻘﺩﻤﻭﻥ ﺫﺒﻴﺤﺔ ﻭﺘﻘﺩﻤﺔ ﻫﻰ ﺫﺒﻴﺤﺔ ﺍﻝﻌﻬﺩ‬
‫ﺍﻝﺠﺩﻴﺩ )ﺍﻹﻓﺨﺎﺭﺴﺘﻴﺎ( ﺠﺴﺩ ﺍﻝﺭﺏ ﻭﺩﻤﻪ‪ .‬ﻭﻴﻭﺒﺦ ﺇﺸﻌﻴﺎﺀ ﺍﻝﻴﻬﻭﺩ ﺒﺎﻝﻤﻘﺎﺭﻨﺔ‬
‫ﺒﺎﻝﻤﺼﺭﻴﻴﻥ ﺍﻝﺫﻴﻥ ﺁﻤﻨﻭﺍ ﺒﺄﻥ ﻴﻘﻭل " ﺇﻥ ﺍﻝﻤﺼﺭﻴﻴﻥ ﻴﻨﺫﺭﻭﻥ ﻝﻠﺭﺏ ﻨﺫﺭ‪‬ﺍ‬
‫ﻭﻴﻭﻓﻭﻥ ﺒﻪ ﺒﻴﻨﻤﺎ ﺍﻹﺴﺭﺍﺌﻴﻠﻴﻭﻥ ﻻ ﻴﻭﻓﻭﻥ ﺒﻨﺫﻭﺭﻫﻡ" ‪.‬‬
‫ﺍﻵﻴﺎﺕ ﻤﻥ )‪٢٣‬ـ‪ (٢٥‬ﺍﻝﺘﻰ ﻴﺘﺤﺩﺙ ﻓﻴﻬﺎ ﺇﺸﻌﻴﺎﺀ ﺍﻝﻨﺒﻰ ﻋﻥ ﺴﻜﺔ ﻤﻥ ﻤﺼﺭ‬
‫ﺇﻝﻰ ﺃﺸﻭﺭ‪ ...‬ﻭﻴﻌﺒﺩ ﺍﻝﻤﺼﺭﻴﻭﻥ ﻤﻊ ﺍﻵﺸﻭﺭﻴﻴﻥ‪ ...‬ﺇﻝﺦ‪ ،‬ﻫﺫﻩ ﺍﻝﻨﺒﻭﺓ ﺘﺤﻘﻘﺕ‬
‫ﻜﻤﺎ ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﺃﺜﻨﺎﺴﻴﻭﺱ ﻓﻰ ﻜﺘﺎﺒﻪ " ﺘﺠﺴﺩ ﺍﻝﻜﻠﻤﺔ" ﻜﻤﺎ ﺫﻜﺭﻨﺎ ﻓﺼل ‪٣٧‬‬
‫ﺃﻥ ﺍﻝﻤﺼﺭﻴﻴﻥ ﺘﺤﻭﻝﻭﺍ ﻋﻥ ﺍﻝﻭﺜﻨﻴﺔ ﺒﺈﻴﻤﺎﻨﻬﻡ ﺒﺎﻝﻤﺴﻴﺢ ﻜﻤﺎ ﻨﻌﺭﻑ ﺃﻥ ﺍﻹﻴﻤﺎﻥ‬
‫ﺍﻝﻤﺴﻴﺤﻰ ﻗﺩ ﺍﻨﺘﺸﺭ ﻓﻰ ﺃﺸﻭﺭ ﺍﻝﺘﻰ ﻫﻰ ﺴﻭﺭﻴﺎ ﻤﻨﺫ ﺍﻝﻘﺭﻥ ﺍﻷﻭل ﺍﻝﻤﺴﻴﺤﻰ‪،‬‬
‫ﺃﻴﻀ‪‬ﺎ ﻭﺼﺎﺭ ﺍﻝﻁﺭﻴﻕ ﻤﻔﺘﻭﺤ‪‬ﺎ ﺒﻴﻥ ﺍﻝﻤﺼﺭﻴﻴﻥ ﻭﺍﻝﺴﻭﺭﻴﻴﻥ ﻴﻌﺒﺩﻭﻥ ﺍﻝﺭﺏ ﻤﻌ‪‬ﺎ‬
‫ﻓﻰ ﻜﻨﻴﺴﺔ ﻭﺍﺤﺩﺓ ﻤﻊ ﺍﻝﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻤﻥ ﺇﺴﺭﺍﺌﻴل ﺒﻜﻨﻴﺴﺔ ﺍﻭﺭﺸﻠﻴﻡ ﺍﻷﻭﻝﻰ ﺃﻴﺎﻡ‬
‫ﺍﻝﺭﺴل ﻭﻤﺎ ﺒﻌﺩﻫﻡ‪ .‬ﻭﻫﻜﺫﺍ ﺘﺤﻘﻘﺕ ﺍﻝﻨﺒﻭﺓ ﺒﺄﻥ ﻤﺼﺭ ﻭﺃﺸﻭﺭ ﺍﻝﻠﺘﻴﻥ ﻜﺎﻨﺘﺎ ﺃﻜﺒﺭ‬
‫ﻋﺩﻭﺘﻴﻥ ﻹﺴﺭﺍﺌﻴل ﻓﻰ ﺘﺎﺭﻴﺨﻬﺎ ﺍﻝﻘﺩﻴﻡ ﺼﺎﺭ ﺍﻝﺜﻼﺜﺔ ﻤﻌ‪‬ﺎ ﻓﻰ ﻭﺤﺩﺓ ﺍﻹﻴﻤﺎﻥ‬
‫ﻭﺍﻝﻤﺤﺒﺔ ﻓﻰ ﺍﻝﻤﺴﻴﺢ ﻭﺒﺫﻝﻙ ﺼﺎﺭﻭﺍ ﺒﺭﻜﺔ ﻓﻰ ﺍﻷﺭﺽ ﻜﻤﺎ ﻴﻘﻭل " ﺒﻬﺎ ﻴﺒﺎﺭﻙ‬
‫ﻼ‪ :‬ﻤﺒﺎﺭﻙ ﺸﻌﺒﻰ ﻤﺼﺭ" ﺃﻯ ﺍﻝﻤﺅﻤﻨﻭﻥ ﺒﺎﻝﻤﺴﻴﺢ ﻓﻰ ﻤﺼﺭ‬
‫ﺭﺏ ﺍﻝﺠﻨﻭﺩ ﻗﺎﺌ ﹰ‬
‫"ﻭﻋﻤل ﻴﺩﻯ ﺃﺸﻭﺭ" ﺃﻯ ﺃﺸﻭﺭ ﺍﻝﺫﻯ ﺍﺴﺘﺨﺩﻤﻪ ﻝﻜﻰ ﻴﺅﺩﺏ ﺒﻪ ﺇﺴﺭﺍﺌﻴل ﻭﻤﺼﺭ‬
‫ﺴﺎﺒﻘﹰﺎ‪ ،‬ﺼﺎﺭ ﺒﻌﻤل ﺍﷲ ﻓﻴﻪ ﺴﺒﺒ‪‬ﺎ ﻝﻠﺒﺭﻜﺔ ﺍﻝﺭﻭﺤﻴﺔ ﻝﺨﻼﺹ ﺸﻌﻭﺏ ﺃﺨﺭﻯ‬
‫"ﻭﻤﻴﺭﺍﺜﻰ ﺇﺴﺭﺍﺌﻴل" ﺃﺼﺒﺢ ﻤﻴﺭﺍﺙ ﺍﻝﺭﺏ ﻫﻭ ﺇﺴﺭﺍﺌﻴل ﺍﻝﺠﺩﻴﺩ‪ ،‬ﻜل ﺍﻝﺫﻴﻥ‬
‫ﻴﺅﻤﻨﻭﻥ ﺒﺎﻝﻤﺴﻴﺢ ﻓﻰ ﻤﺼﺭ ﻭﺴﻭﺭﻴﺎ ﻭﻜل ﺍﻝﻌﺎﻝﻡ‪ .‬ﻭﺍﻝﻤﺠﺩ ﷲ ﺇﻝﻰ ﺍﻷﺒﺩ‪ ،‬ﺁﻤﻴﻥ‪.‬‬

‫ا‪1,‬ات ‪ J/‬ا‪DAG‬‬

‫ ‪G2e‬؟‬
‫ا  
وه‬
‫)‪١:١ Ee‬ـ‪ ،١٢‬زآ  ‪(e ،٩:٨‬ل ‪ ٢٠:٤٠‬و ‪(٤٧‬‬
‫ﺍﻝﻜﻠﻤﺔ ﻓﻲ ﺍﻝﻌﺒﺭﻴﺔ ﻫﻰ "ﻫﻴﻜل" ﻜﻤﺎ ﻫﻰ ﻓﻲ ﺍﻝﻌﺭﺒﻴﺔ‪ ،‬ﻭﺘﻌﻨﻰ ﺍﻝﻘﺼﺭ‬
‫ﺃﻭ ﺍﻝﺒﻴﺕ ﺍﻝﻌﻅﻴﻡ ﺍﻝﻤﺨﺼﺹ ﻝﻌﺒﺎﺩﺓ ﺍﻹﻝﻪ )ﺍﻨﻅﺭ ‪١‬ﻤل‪،١:٢١‬‬
‫‪٢‬ﻤل‪.(١٨:٢٠‬‬
‫‪ :i‬ا‪ HF DAG‬ا&‪
G‬ا
‪:j‬‬
‫أو ً‬
‫‪ ١‬ـ ه‪! DA‬ن‪:‬‬
‫ﻝﻘﺩ ﺭﺍﻓﻘﺕ ﺨﻴﻤﺔ ﺍﻝﺸﻬﺎﺩﺓ ﺒﻨﻰ ﺇﺴﺭﺍﺌﻴل ﻓﻲ ﺭﺤﻼﺘﻬﻡ ﻓﻲ ﺍﻝﺒﺭﻴﺔ‪ ،‬ﻝﻜﻥ‬
‫ﻋﻨﺩﻤﺎ ﺍﺴﺘﻘﺭ ﺍﻝﺸﻌﺏ ﻓﻲ ﺃﺭﺽ ﻜﻨﻌﺎﻥ‪ ،‬ﺃﺼﺒﺢ ﺍﻷﻤﺭ ﻴﺴﺘﻠﺯﻡ ﻭﺠﻭﺩ ﺒﻴﺕ‬
‫ﺜﺎﺒﺕ ﻝﻠﺭﺏ )ﺍﻨﻅﺭ ﺨﺭ‪ .(٢٦:٤٠‬ﺃﻴﻀ‪‬ﺎ ﺭﺃﻯ ﺩﺍﻭﺩ ﺍﻝﻤﻠﻙ ﺃﻨﻪ ﻝﻴﺱ ﻤﻥ‬
‫ﺍﻝﻼﺌﻕ ﺃﻥ ﻴﻅل ﺘﺎﺒﻭﺕ ﻋﻬﺩ ﺍﻝﺭﺏ ﺴﺎﻜﻨﹰﺎ ﻓﻲ ﺨﻴﻤﺔ )ﺍﻨﻅﺭ ‪٢‬ﺼﻡ‪،(١٧:٦‬‬
‫ﺒﻴﻨﻤﺎ ﻫﻭ )ﺍﻝﻤﻠﻙ( ﻴﺴﻜﻥ ﻓﻲ ﺒﻴﺕ ﻤﻜﺴﻭﺓ ﺠﺩﺭﺍﻨﻪ ﺒﺨﺸﺏ ﺍﻷﺭﺯ‪ .‬ﻭﻝﺫﺍ ﺒﺩﺃ‬
‫ﻴﻔﻜﺭ ﺩﺍﻭﺩ ﻓﻲ ﺒﻨﺎﺀ ﺒﻴﺕ ﻝﻠﺭﺏ ﻴﻜﻭﻥ ﻋﻅﻴﻤ‪‬ﺎ ﻜﻤﺎ ﻴﻠﻴﻕ ﺒﻤﺠﺩ ﺍﻝﺭﺏ )ﺍﻨﻅﺭ‬
‫‪١‬ﺃﺥ‪ .(٥:٢٢‬ﻭﺒﺩﺃ ﺩﺍﻭﺩ ﺒﺎﻝﻔﻌل ﻓﻲ ﺇﻋﺩﺍﺩ ﻜﻤﻴﺎﺕ ﻀﺨﻤﺔ ﻤﻥ ﺍﻷﺨﺸﺎﺏ‬
‫ﻭﺍﻷﺤﺠﺎﺭ ﻭﺍﻝﺫﻫﺏ ﻭﺍﻝﻔﻀﺔ‪ ،‬ﻭﻏﻴﺭ ﺫﻝﻙ ﻤﻥ ﺍﻝﻤﻭﺍﺩ ﺍﻝﻼﺯﻤﺔ ﻝﺒﻨﺎﺀ ﺒﻴﺕ‬
‫ﻤﻘﺩﺱ ﻝﻠﺭﺏ‪ ،‬ﻭﺍﻷﺩﻭﺍﺕ ﺍﻝﻼﺯﻤﺔ ﻝﻠﻌﺒﺎﺩﺓ ﻓﻴﻪ‪ ،‬ﺒل ﻭﺍﻝﻌﻤﺎﻝﺔ ﺍﻝﻔﻨﻴﺔ ﺍﻝﻼﺯﻤﺔ‬
‫)‪١‬ﺃﺥ‪٢:٢٢‬ـ‪ .(١٧‬ﻭﻝﻜﻥ ﺍﻝﺭﺏ ﻝﻡ ﻴﺴﻤﺢ ﻝﺩﺍﻭﺩ ﺒﺒﻨﺎﺀ ﻫﺫﺍ ﺍﻝﺒﻴﺕ‪ ،‬ﻷﻥ‬
‫ﺩﺍﻭﺩ ﻜﺎﻥ ﺭﺠل ﺤﺭﺏ ﻭﻗﺩ ﺴﻔﻙ ﺩﻤﺎﺀ ﻜﺜﻴﺭﺓ‪ .‬ﻭﻗﺎل ﺍﻝﺭﺏ ﺇﻥ ﺍﺒﻨﻪ ﺍﻝﺫﻱ‬
‫ﻴﺨﺭﺝ ﻤﻥ ﺃﺤﺸﺎﺌﻪ ﻫﻭ ﺍﻝﺫﻱ ﺴﻴﺒﻨﻰ ﺍﻝﺒﻴﺕ )‪٢‬ﺼﻤﻭ‪١ ،٧‬ﺃﺥ‪.(٨:٢٢‬‬
‫أ ـ (‪ l‬ا‪:DAG‬‬
‫ﺒ‪‬ﻨﻰ ﺍﻝﻬﻴﻜل ﻋﻠﻰ ﺍﻝﺘل ﺍﻝﺸﺭﻗﻲ ﻤﻥ ﺍﻝﺘﻠﻴﻥ ﺍﻝﻠﺫﻴﻥ ﻜﺎﻨﺕ ﺃﻭﺭﺸﻠﻴﻡ ﻤﺒﻨﻴﺔ‬
‫‪٢‬‬
‫)‪٢‬ﺃﺥ‪ (١:٣‬ﺃﻭ "ﺠﺒل‬ ‫ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻫﻭ ﺍﻝﻤﻌﺭﻭﻑ ﺒﺎﺴﻡ "ﺠﺒل ﺍﻝﻤ‪‬ﺭﻴﺎ"‬
‫ﺼﻬﻴﻭﻥ"‪ ،‬ﺤﻴﺙ ﻜﺎﻥ ﺒﻴﺩﺭ ﺃﺭﻨﺎﻥ ﺍﻝﻴﺒﻭﺴﻰ‪ ،‬ﺍﻝﺫﻱ ﻓﻴﻪ ﺒﻨﻰ ﺩﺍﻭﺩ ﻤﺫﺒﺤ‪‬ﺎ‬
‫ﻝﻠﺭﺏ ﻝﺘﻜﻑ ﻀﺭﺒﺔ ﺍﻝﻭﺒﺎﺀ ﻋﻥ ﺍﻝﺸﻌﺏ )‪١‬ﺃﺥ‪٢ ،٢٢:٢١‬ﺃﺥ‪.٣(١:٣‬‬

‫ب ـ و‪ =I‬ا‪:DAG‬‬
‫ﺒ‪‬ﻨﻰ ﺍﻝﻬﻴﻜل ﻋﻠﻰ ﺃﺴﺎﺱ ﺨﻴﻤﺔ ﺍﻝﺸﻬﺎﺩﺓ )ﺍﻝﺩﺍﺭ ﺍﻝﺩﺍﺨﻠﻴﺔ‪ ،‬ﺍﻝﻘﺩﺱ‪ ،‬ﻗﺩﺱ‬
‫ﺍﻷﻗﺩﺍﺱ(‪ ،‬ﻭﻝﻜﻥ ﻜﺎﻨﺕ ﺃﺒﻌﺎﺩﻩ ـ ﻓﻲ ﺃﻏﻠﺒﻬﺎ ـ ﻀﻌﻑ ﺃﺒﻌﺎﺩ ﺨﻴﻤﺔ ﺍﻝﺸﻬﺎﺩﺓ‬
‫)‪١‬ﻤل‪ ،(١٥:٦‬ﻓﻜﺎﻥ ﻁﻭﻝﻪ ﺴﺘﻴﻥ ﺫﺭﺍﻋ‪‬ﺎ )ﺃﻯ‪ ٩٠‬ﻗﺩﻤ‪‬ﺎ ﺃﻭ ‪٢٧‬ﻡ(‪ ،‬ﻭﻋﺭﻀﻪ‬
‫‪ ٢٠‬ﺫﺭﺍﻋ‪‬ﺎ )ﺃﻯ ﺤﻭﺍﻝﻰ‪ ٣٠‬ﻗﺩﻤ‪‬ﺎ ﺃﻭ ‪٩‬ﻡ(‪ ،‬ﻭﺍﺭﺘﻔﺎﻋﻪ ﺜﻼﺜﻴﻥ ﺫﺭﺍﻋ‪‬ﺎ )ﺃﻯ‬
‫ﺤﻭﺍﻝﻰ ‪ ٤٥‬ﻗﺩﻤ‪‬ﺎ ﺃﻭ ‪١٣.٥‬ﻡ(‪ .‬ﻤﺒﻨﻴ‪‬ﺎ ﻤﻥ ﺤﺠﺎﺭﺓ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﺭﺠﺢ ﻤﻥ‬
‫ﺍﻝﺤﺠﺎﺭﺓ ﺍﻝﺠﻴﺭﻴﺔ ﺍﻝﻤﺘﻭﻓﺭﺓ ﻓﻲ ﺍﻝﻤﻨﻁﻘﺔ‪ .‬ﻭﻜﺴﺎ ﺴﻠﻴﻤﺎﻥ ﺍﻝﺤﻭﺍﺌﻁ ﻤﻥ‬
‫ﺍﻝﺩﺍﺨل ﺒﺨﺸﺏ ﺃﺭﺯ ﻤﻥ ﺍﻷﺭﺽ ﺇﻝﻰ ﺍﻝﺴﻘﻑ ﻭﻓﺭﺵ ﺍﻷﺭﻀﻴﺔ ﺒﺄﺨﺸﺎﺏ‬
‫ﺴﺭﻭ‪ ،‬ﻭﻏﺸﻰ ﺍﻝﺒﻴﺕ ﻤﻥ ﺩﺍﺨل ﺒﺫﻫﺏ ﺨﺎﻝﺹ‪ ،‬ﻜﻤﺎ ﺭﺼﻌﻪ ﺒﺤﺠﺎﺭﺓ‬
‫ﺠ ‪‬ﻤﺎل )‪٢‬ﺃﺥ‪٦:٣‬ﻭ‪ .(٧‬ﻭﻀﻊ ﻓﻲ ﻗﺩﺱ ﺍﻷﻗﺩﺍﺱ ﺘﺎﺒﻭﺕ ﺍﻝﻌﻬﺩ‬
‫ﻜﺭﻴﻤﺔ ﻝﻠ ‪‬‬
‫ﺍﻝﺫﻱ ﻝﻡ ﻴﻜﻥ ﺒﻪ ﺴﻭﻯ ﻝﻭﺤﻰ ﺍﻝﺸﺭﻴﻌﺔ‪ .‬ﺃﻤﺎ ﻓﻲ ﺍﻝﻘﺩﺱ ﻓﻜﺎﻥ ﻤﺫﺒﺢ ﺍﻝﺒﺨﻭﺭ‬
‫ﻤﻥ ﺍﻝﺫﻫﺏ‪ ،‬ﻭﻋﺸﺭ ﻤﻨﺎﺌﺭ ﺫﻫﺒﻴﺔ‪ ،‬ﻭﻋﺸﺭ ﻤﻭﺍﺌﺩ ﻝﺨﺒﺯ ﺍﻝﻭﺠﻭﻩ‪ ،‬ﻭﻜل ﺨﻤﺱ‬
‫ﻤﻥ ﺍﻝﻤﻨﺎﺌﺭ ﻭﺍﻝﻤﻭﺍﺌﺩ ﻓﻲ ﺠﺎﻨﺏ ﻤﻥ ﺍﻝﻘﺩﺱ )‪٢‬ﺃﺥ‪٧:٤‬ﻭ‪ .(٨‬ﻭﻓﻲ ﺍﻝﺩﺍﺭ‬
‫ﺍﻝﺩﺍﺨﻠﻴﺔ ﻜﺎﻥ ﻤﺫﺒﺢ ﺍﻝﻤﺤﺭﻗﺔ ﺍﻝﻨﺤﺎﺱ‪ ،‬ﻭﻜﺎﻨﺕ ﻫﻨﺎﻙ ﺍﻝﺩﺍﺭ ﺍﻝﺨﺎﺭﺠﻴﺔ ﺃﻴﻀ‪‬ﺎ‬
‫)‪٢‬ﺃﺥ‪.(٩:٤‬‬

‫ﺠﺒل ﺍﻝﻤ‪‬ﺭﻴﺎ ﻫﻭ ﺃﻴﻀ‪‬ﺎ ﺍﻝﻤﻜﺎﻥ ﺍﻝﺫﻱ ﺃﻤﺭ ﺍﷲ ﺇﺒﺭﺍﻫﻴﻤﻡ ﺃﻥ ﻴﻘﺩﻡ ﻝﻴﻪ ﺍﺒﻨﻪ ﺍﺴﺤﻕ ﻤﺤﺭﻗﺔ )ﺍﻨﻅﺭ‬ ‫‪٢‬‬

‫ﺘﻙ‪.(٢:١٢‬‬
‫ﺍﻨﻅﺭ ﺩﺍﺌﺭﺓ ﺍﻝﻤﻌﺎﺭﻑ ﺍﻝﻜﺘﺎﺒﻴﺔ ﺍﻝﺠﺯﺀ ﺍﻝﺜﺎﻤﻥ ﺤﺭﻑ ﺍﻝـ )ﻫـ( ﺹ‪.١٧٧‬‬ ‫‪٣‬‬
‫ﻀﻌﺕﹾ‬
‫ﻭﻓﻲ ﺍﻝﺴﻨﺔ ﺍﻝﺭﺍﺒﻌﺔ ﻝﻠﻤﻠﻙ ﺴﻠﻴﻤﺎﻥ )ﺤﻭﺍﻝﻰ ﺴﻨﺔ ‪ ٩٦٧‬ﻕ‪.‬ﻡ( ‪‬ﻭ ‪‬‬
‫ﺃﺴﺎﺴﺎﺕ ﺒﻴﺕ ﺍﻝﺭﺏ ﻭﻓﻲ ﺍﻝﺴﻨﺔ ﺍﻝﺤﺎﺩﻴﺔ ﻋﺸﺭ ﻝﻤﻠﻜﻪ )ﺃﻯ ﺤﻭﺍﻝﻰ ﺴﻨﺔ‬
‫‪ ٩٦٠‬ﻕ‪.‬ﻡ( ﺃُﻜﻤل ﺍﻝﺒﻴﺕ‪ ،‬ﺃﻯ ﺃﻥ ﺴﻠﻴﻤﺎﻥ ﻗﺩ ﺒﻨﺎﻩ ﻓﻲ ﺴﺒﻊ ﺴﻨﻴﻥ‬
‫)‪١‬ﻤل‪١٤:٦‬ـ‪ .(٣٨‬ﻭﻗﺩ ﺃُﺤﺘﻔل ﺒﺘﺩﺸﻴﻥ ﻫﺫﺍ ﺍﻝﻤﺒﻨﻰ ﺍﻝﻔﺨﻡ ﻋﻠﻰ ﻤﺩﻯ‬
‫ﺃﺴﺒﻭﻉ ﻤﻥ ﺍﻝﺘﺸﻜﺭﺍﺕ ﻭﺍﻝﺼﻠﻭﺍﺕ‪ .‬ﻭﻋﻨﺩﻤﺎ ﺼﻠﻰ ﺴﻠﻴﻤﺎﻥ ﻝﺘﻜﺭﻴﺱ ﺍﻝﺒﻴﺕ‪،‬‬
‫ﺃﻤﺎﻡ ﻤﺫﺒﺢ ﺍﻝﻤﺤﺭﻗﺔ‪ ،‬ﻨﺯﻝﺕ ﻨﺎﺭ ﻤﻥ ﺍﻝﺴﻤﺎﺀ ﻭﺃﻜﻠﺕ ﺍﻝﻤﺤﺭﻗﺔ ﻭﺍﻝﺫﺒﺎﺌﺢ‪،‬‬
‫ﻭﻤﻸ ﻤﺠﺩ ﺍﻝﺭﺏ ﺍﻝﺒﻴﺕ )‪٢‬ﺃﺥ‪١:٧ ،١٣:٦‬ـ‪ .(٣‬ﻝﻜﻨﻪ ﻓﻲ ﺃﻴﺎﻡ ﺍﻝﻤﻠﻙ‬
‫ﺼﺩﻗﻴﺎ ﺒﻥ ﻴﻭﺸﻴﺎ )‪ ٥٨٦‬ﻕ‪.‬ﻡ( ﺠﺎﺀ ﻨﺒﻭﺨﺫ ﻨﺎﺼﺭ ﻤﻠﻙ ﺒﺎﺒل ﻫﻭ ﻭﻜل‬
‫ﺠﻴﺸﻪ ﻋﻠﻰ ﺃﻭﺭﺸﻠﻴﻡ ﻭﺃﺨﺫﻭﺍ ﺼﺩﻗﻴﺎ ﻭﻤﻌﻅﻡ ﺍﻝﺸﻌﺏ ﺃﺴﺭﻯ ﺇﻝﻰ ﺒﺎﺒل‬
‫)‪٢‬ﻤل‪١:٢٥‬ـ‪ (٦‬ﻭﺒﻌﺩ ﺫﻝﻙ ﺒﻨﺤﻭ ﻋﺸﺭ ﺴﻨﻭﺍﺕ )‪ ٥٧٦‬ﻕ‪.‬ﻡ(‪ .‬ﺠﺎﺀ ﻤﺭﺓ‬
‫ﺃﺨﺭﻯ ﻋﺒﻴﺩ ﻨﺒﻭﺨﺫ ﻨﺎﺼﺭ ﻭﺃﺤﺭﻗﻭﺍ ﺒﻴﺕ ﺍﻝﺭﺏ ﻭﻜل ﺒﻴﻭﺕ ﺃﻭﺭﺸﻠﻴﻡ ﺒﺎﻝﻨﺎﺭ‬
‫)‪٢‬ﻤل‪٨:٢٥‬ـ‪ .(٩‬ﻭﻫﻜﺫﺍ ﺍﻨﺘﻬﻰ ﺍﻝﻬﻴﻜل ﺍﻝﺫﻱ ﺒﻨﺎﻩ ﺴﻠﻴﻤﺎﻥ‪ ،‬ﺒﻌﺩ ﻨﺤﻭ ‪٤٠٠‬‬
‫ﺴﻨﺔ ﺘﻘﺭﻴﺒ‪‬ﺎ ﻤﻥ ﺇﻗﺎﻤﺘﻪ‪.‬‬

‫‪ ٢‬ـ ه‪ DA‬زر‪:D‬‬

‫ﺒﻌﺩ ﺜﻤﺎﻨﻴﺔ ﻭﺃﺭﺒﻌﻴﻥ ﻋﺎﻤ‪‬ﺎ ﻤﻥ ﺃﺴﺭ ﺍﻝﺸﻌﺏ ﻭﺘﺩﻤﻴﺭ ﺍﻝﻬﻴﻜل‪ ،‬ﺍﻨﺘﻬﺕ‬
‫ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ ﺍﻝﺒﺎﺒﻠﻴﺔ )‪ ٥٨٣‬ﻕ‪.‬ﻡ(‪ ،‬ﻭﻭﺼﻠﺕ ﻤﺤﻠﻬﺎ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴﺔ‬
‫ﺍﻝﻔﺎﺭﺴﻴﺔ ﺒﺎﻨﺘﺼﺎﺭ ﻜﻭﺭﺵ ﻤﻠﻙ ﻓﺎﺭﺱ‪ .‬ﻭﻓﻲ ﺍﻝﺴﻨﺔ ﺍﻝﺘﺎﻝﻴﺔ )ﺃﻯ ‪٥٣٧‬‬
‫ﻕ‪.‬ﻡ( ﺃﺼﺩﺭ ﻜﻭﺭﺵ ﺍﻝﻤﻠﻙ ﺃﻤﺭ‪‬ﺍ ﺒﻌﻭﺩﺓ ﺍﻝﻴﻬﻭﺩ ﺍﻝﻤﺴﺒﻴﻴﻥ ﺇﻝﻰ ﺒﻼﺩﻫﻡ‪،‬‬
‫ﻭﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ ﺍﻝﻬﻴﻜل ﻓﻲ ﺃﻭﺭﺸﻠﻴﻡ ﻭﺇﻋﺎﺩﺓ ﺃﻭﺍﻨﻰ ﺍﻝﻬﻴﻜل ﺍﻝﻤﻘﺩﺴﺔ‬
‫)ﻋﺯ‪ .(١١:١‬ﻭﻝﻡ ﻴﻘﺘﺼﺭ ﺍﻷﻤﺭ ﻋﻠﻰ ﺫﻝﻙ ﻓﻘﻁ‪ ،‬ﺒل ﺃﻤﺭ ﺃﻴﻀ‪‬ﺎ ﺒﺄﻥ ﺘﹸﻐﻁﻰ‬
‫ﺘﻜﺎﻝﻴﻑ ﺍﻝﺒﻨﺎﺀ ﻤﻥ ﺒﻴﺕ ﺍﻝﻤﻠﻙ )ﻋﺯ‪٣:٦‬ـ‪ .(١٢‬ﻭﻋﺎﺩﺕ ﺍﻝﺠﻤﺎﻋﺔ ﺍﻷﻭﻝﻰ‬
‫ﻤﻥ ﺍﻝﻤﺴﺒﻴﻴﻥ ـ ﻭﻜﺎﻥ ﻋﺩﺩﻫﻡ ﺘﻘﺭﻴﺒ‪‬ﺎ ﺃﺭﺒﻌﻴﻥ ﺃﻝﻔﹰﺎ ـ ﺒﻘﻴﺎﺩﺓ ﺯﺭﺒﺎﺒل ﺍﻝﺫﻱ‬
‫ﻴﺴﻤﻰ "ﻭﺍﻝﻰ ﻴﻬﻭﺫﺍ" )ﺤﺞ‪ .(١:١‬ﻭﻜﺎﻥ ﻤﻌﻬﻡ ﺃﻴﻀ‪‬ﺎ ﻴﺸﻭﻉ ﺃﻭ ﻴﻬﻭﺸﻊ‬
‫ﺍﻝﻜﺎﻫﻥ ﺍﻝﻌﻅﻴﻡ )ﻋﺯ‪ ،٥:٥‬ﺯﻙ‪ .(٣:٣‬ﻭﻜﺎﻥ ﺃﻭل ﻋﻤل ﻗﺎﻡ ﺒﻪ ﻴﺸﻭﻉ‬
‫ﻭﺯﺭﺒﺎﺒل ﻫﻭ ﺒﻨﺎﺀ ﺍﻝﻤﺫﺒﺢ ﻓﻲ ﻤﻭﻗﻌﻪ ﺍﻝﻘﺩﻴﻡ ﻭﻗﺩﻤﻭﺍ ﻋﻠﻴﻪ ﺍﻝﺫﺒﺎﺌﺢ‬
‫)ﻋﺯ‪ .(٣:٣‬ﺜﻡ ﻭﺒﺘﺸﺠﻴﻊ ﺍﻝﻨﺒﻴﻴﻥ ﺤﺠﻰ ﻭﺯﻜﺭﻴﺎ ﻭﻀﻌﻭﺍ ﺃﺴﺎﺱ ﺍﻝﻬﻴﻜل ﻓﻲ‬
‫ﺍﻝﺴﻨﺔ ﺍﻝﺜﺎﻨﻴﺔ ﻝﻌﻭﺩﺘﻬﻡ )ﺴﻨﺔ ‪ ٥٣٦‬ﻕ‪.‬ﻡ( ﺒﺈﺤﺘﻔﺎل ﻋﻅﻴﻡ )ﻋﺯ‪٨:٣‬ـ‪.(١٣‬‬
‫ﻭﺘﻡ ﺍﻝﺒﻨﺎﺀ ﻓﻲ ﺴﻨﺔ ‪ ٥١٦‬ﻕ‪.‬ﻡ ﺃﻯ ﻓﻲ ﻋﺸﺭﻴﻥ ﺴﻨﺔ ﻭﺍﺤﺘﻔﻠﻭﺍ ﺒﺘﺩﺸﻴﻨﻪ‬
‫ﺒﻔﺭﺡ ﻋﻅﻴﻡ )ﻋﺯ‪ .(٦ ،٥‬ﻭﻝﻴﺱ ﻝﺩﻴﻨﺎ ﺴﻭﻯ ﺍﻝﻘﻠﻴل ﻤﻥ ﺍﻝﻤﻌﻠﻭﻤﺎﺕ ﻋﻥ ﻫﺫﺍ‬
‫ﺍﻝﻬﻴﻜل‪.‬‬
‫‪ ١‬ـ ﻝﻘﺩ ﺒ‪‬ﻨﻰ ﻋﻠﻰ ﻨﻔﺱ ﻤﻭﻗﻊ ﺍﻝﻬﻴﻜل ﺍﻝﻘﺩﻴﻡ‪.‬‬
‫‪ ٢‬ـ ﻝﻡ ﻴﻜﻥ ﻴﻀﺎﻫﻰ ﻫﻴﻜل ﺴﻠﻴﻤﺎﻥ ﻓﻲ ﺍﻝﻌﻅﻤﺔ ﻭﺍﻝﻔﺨﺎﻤﺔ )ﻋﺯ‪،١٢:٣‬‬
‫ﺤﺞ‪.(٣:٢‬‬
‫‪ ٣‬ـ ﻭﻝﻡ ﻴﻜﻥ ﺘﺎﺒﻭﺕ ﺍﻝﻌﻬﺩ ﺒﻪ‪ ،‬ﺇﺫ ﻝﻡ ﻴﻜﻥ ﻓﻲ ﻗﺩﺱ ﺍﻷﻗﺩﺍﺱ ﺸﺊ ﺴﻭﻯ‬
‫ﺤﺠﺭ ﺼﻐﻴﺭ ﻜﺎﻥ ﻴﻀﻊ ﻋﻠﻴﻪ ﺭﺌﻴﺱ ﺍﻝﻜﻬﻨﺔ ﺍﻝﻤﺒﺨﺭﺓ ﻓﻲ ﻴﻭﻡ ﺍﻝﻜﻔﺎﺭﺓ‪.‬‬
‫‪ ٤‬ـ ﺃﻤﺎ ﺍﻝﻘﺩﺱ ﻓﻜﺎﻨﺕ ﺃﺩﻭﺍﺘﻪ‪ :‬ﺍﻝﻤﺫﺒﺢ ﺍﻝﺫﻫﺒﻰ )ﺃﻯ ﻤﺫﺒﺢ ﺍﻝﺒﺨﻭﺭ‪ ،‬ﻭﻤﺎﺌﺩﺓ‬
‫ﺨﺒﺯ ﺍﻝﻭﺠﻭﻩ‪ ،‬ﻭﻤﻨﺎﺭﺓ ﻭﺍﺤﺩﺓ ﺫﺍﺕ ﺴﺒﻊ ﺸﹸﻌﺏ(‪ .‬ﻫﺫﺍ ﻭﻗﺩ ﺘﻌﺭﺽ ﻫﻴﻜل‬
‫ﺯﺭﺒﺎﺒل ﻝﻠﺘﺨﺭﻴﺏ ﻋﻨﺩ ﺇﺴﺘﻴﻼﺀ ﺒﻭﻤﺒﻲ ـ ﺍﻝﻘﺎﺌﺩ ﺍﻝﺭﻭﻤﺎﻨﻰ ـ ﻋﻠﻰ ﺃﻭﺭﺸﻠﻴﻡ‬
‫ﺴﻨﺔ ‪ ٦٠‬ﻕ‪.‬ﻡ‪ .‬ﻭﺒﺫﻝﻙ ﻴﻜﻭﻥ ﻗﺩ ﺍﺴﺘﻤﺭ ﻫﺫﺍ ﺍﻝﻬﻴﻜل ﺤﻭﺍﻝﻰ ‪ ٥٠٠‬ﺴﻨﺔ‪.‬‬

‫‪ ٣‬ـ ه‪ DA‬ه ودس‪:‬‬

‫ﻓﻲ ﻤﺤﺎﻭﻝﺔ ﻤﻥ ﻫﻴﺭﻭﺩﺱ ﻝﻜﺴﺏ ﺭﻀﺎﺀ ﺍﻝﻴﻬﻭﺩ ﻋﻠﻰ ﻤﻠﻜﻬﻡ ﺍﻷﺩﻭﻤﻰ‬
‫ﺍﻷﺼل‪ ،‬ﺸﺭﻉ ﻓﻲ ﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ ﺍﻝﻬﻴﻜل ﻭﺒﺼﻭﺭﺓ ﻓﺨﻤﺔ ﺘﺭﻀﻰ ﺃﻴﻀ‪‬ﺎ‬
‫ﻁﻤﻭﺡ ﺭﺠل ﻤﻐﺭﻡ ﺒﺎﻝﻤﻅﺎﻫﺭ ﻤﺜﻠﻪ‪ .‬ﻭﺒﻌﺩ ﺃﻥ ﻗﺎﻡ ﻫﻴﺭﻭﺩﺱ ﺒﺈﻋﺩﺍﺩ‬
‫ﺍﻝﺘﺠﻬﻴﺯﺍﺕ ﺍﻝﻼﺯﻤﺔ‪ ،‬ﺸﺭﻉ ﻓﻲ ﺍﻝﺒﻨﺎﺀ ﻓﻲ ﺍﻝﺴﻨﺔ ﺍﻝﻌﺸﺭﻴﻥ ﻤﻥ ﺤﻜﻤﻪ )‪١٩‬‬
‫ﻕ‪.‬ﻡ(‪ ،‬ﻭﺃﻜﻤل ﺍﻝﻌﻤل ﻓﻲ ﺍﻝﺠﺯﺀ ﺍﻝﺭﺌﻴﺴﻰ ﺴﻨﺔ ‪ ٢٧‬ﺏ‪.‬ﻡ‪ ،‬ﺃﻯ ﻓﻲ ﺴﺕ‬
‫ﻭﺃﺭﺒﻌﻴﻥ ﺴﻨﺔ )ﺍﻨﻅﺭ ﻴﻭ‪ ،(٢٠:٢‬ﺃﻤﺎ ﺒﺎﻗﻰ ﺍﻷﺒﻨﻴﺔ ﻓﻘﺩ ﻅل ﺍﻝﻌﻤل ﺠﺎﺭﻴ‪‬ﺎ‬
‫ﻻ ﻓﻲ ﻋﺎﻡ ‪٦٤‬ﻡ ﺃﻯ ﻗﺒل ﺘﺩﻤﻴﺭﻩ‬
‫ﻓﻴﻬﺎ ﻓﻲ ﺯﻤﻥ ﺍﻝﺭﺏ ﻴﺴﻭﻉ‪ ،‬ﻭﻝﻡ ﺘﻜﻤ‪‬ل ﺇ ﹼ‬
‫ﻨﻬﺎﺌﻴ‪‬ﺎ ﺒﺴﺕ ﺴﻨﻭﺍﺕ ﻓﻘﻁ‪.‬‬
‫ﻭﺃﺤﺎﻁ ﻫﻴﺭﻭﺩﺱ ﺍﻝﻬﻴﻜل ﺒﺴﻭﺭ ﻤﻥ ﺤﺠﺎﺭﺓ ﻀﺨﻤﺔ‪ ،‬ﻁﻭل ﺍﻝﺤﺠﺭ‬
‫ﺍﻝﻭﺍﺤﺩ ﺨﻤﺴﺔ ﺃﻤﺘﺎﺭ ﻭﺍﺭﺘﻔﺎﻋﻪ ﻤﺘﺭ )ﺍﻨﻅﺭ ‪ .(١:١٣‬ﻭﻤﺎﺯﺍﻝﺕ ﺒﻌﺽ‬
‫ﺃﺠﺯﺍﺀ ﻤﻥ ﻫﺫﺍ ﺍﻝﺤﺎﺌﻁ ﻗﺎﺌﻤﺔ‪ .‬ﻭﻗﺩ ﺩﻤﺭ ﺘﻴﻁﺱ ﺍﻝﻘﺎﺌﺩ ﺍﻝﺭﻭﻤﺎﻨﻰ ﻫﺫﺍ‬
‫ﺍﻝﺼﺭﺡ ﺍﻝﻀﺨﻡ ﻓﻲ ﺴﻨﺔ ‪٧٠‬ﻡ‪ ،‬ﻭﺃﺨﺫ ﻤﻌﻪ ﺍﻝﻤﻨﺎﺭﺓ ﺍﻝﺫﻫﺒﻴﺔ‪ ،‬ﻭﻤﺎﺌﺩﺓ ﺨﺒﺯ‬
‫ﺍﻝﻭﺠﻭﻩ ﻭﻏﻴﺭﻫﺎ ﻏﻨﻴﻤﺔ ﻤﻌﻪ ﺇﻝﻰ ﺭﻭﻤﺎ‪ ،‬ﻜﻤﺎ ﻫﻭ ﻤﺒﻴﻥ ﻋﻠﻰ ﻗﻭﺱ ﺘﻴﻁﺱ‬
‫ﺒﺭﻭﻤﺎ‪ .‬ﻭﺍﻷﻤﺭ ﺍﻝﺫﻱ ﻴﻨﺩﻫﺵ ﻝﻪ ﺍﻝﻌﺎﻝﻡ ﺍﻵﻥ‪ ،‬ﺃﻨﻪ ﻻ ﺘﻭﺠﺩ ﺤﺠﺎﺭﺓ ﻤﻥ‬
‫ﺍﻝﻬﻴﻜل ﻭﻻ ﺃﻯ ﺃﺜﺭ ﻝﻪ ﺍﻵﻥ‪ ،‬ﻷﻥ ﺍﻷﻤﺭ ﺼﺩﺭ ﺒﻬﺩﻤﻪ ﻭﺤﺭﺙ ﺍﻷﺭﺽ‬
‫ﺤﺭﺜﹰﺎ )ﺍﻨﻅﺭ ﻤﺭ‪٢:١٣‬ـ‪ (٣‬ﻭﻗﺩ ﺫﻜﺭ ﻴﻭﺴﻴﻔﻭﺱ ﺍﻝﻤﺅﺭﺥ ﺍﻝﻴﻬﻭﺩﻯ ﺍﻝﺫﻱ‬
‫ﻋﺎﺵ ﻓﻲ ﺫﻝﻙ ﺍﻝﻌﺼﺭ ﻫﺫﺍ ﺍﻝﺨﺭﺍﺏ ﻷﻭﺭﺸﻠﻴﻡ ﻭﻫﻴﻜﻠﻬﺎ ﻓﻲ ﻜﺘﺎﺒﻪ‬
‫ﺍﻝﺤﺭﻭﻑ ﺍﻝﻴﻬﻭﺩﻴﺔ‪.‬‬

‫ً‪ :‬ا‪ HF DAG‬ا&‪

G‬ا‪:

E‬‬
‫‪ ١‬ـ ‪ n HF‬ا ب ع‬
‫ﺃ ـ ﺩﻋﺎﻩ ﺍﻝﺭﺏ ﻴﺴﻭﻉ "ﺒﻴﺕ ﺍﷲ"‪ " :‬ﻓﻘﺎل ﻝﻬﻡ )ﻝﻠﻔﺭﻴﺴﻴﻴﻥ( ﺃﻤﺎ ﻗﺭﺃﺘﻡ‬
‫ﻤﺎ ﻓﻌﻠﻪ ﺩﺍﻭﺩ ﺤﻴﻥ ﺠﺎﻉ ﻫﻭ ﻭﺍﻝﺫﻴﻥ ﻤﻌﻪ‪ .‬ﻜﻴﻑ ﺩﺨل ﺒﻴﺕ ﺍﷲ ﻭﺃﻜل ﺨﺒﺯ‬
‫ل ﺃﻜﻠﻪ ﻝﻪ ﻭﻻ ﻝﻠﺫﻴﻥ ﻤﻌﻪ ﺒل ﻝﻠﻜﻬﻨﺔ ﻓﻘﻁ"‬
‫ﺍﻝﺘﻘﺩﻤﺔ ﺍﻝﺫﻱ ﻝﻡ ﻴﺤ ّ‬
‫)ﻤﺕ‪٣:١٢‬ـ‪.(٤‬‬
‫ﺏ ـ ﻭﺃﻨﻪ ﻤﻜﺎﻥ ﻤﻘﺩﺱ ﻭﻴﻘﺩﺱ ﻜل ﻤﺎ ﺒﻪ‪ ،‬ﻷﻥ ﺍﷲ ﻴﺴﻜﻥ ﻓﻴﻪ‪" :‬‬
‫ﺠﻬ‪‬ﺎل )ﺍﻝﻜﺘﺒﺔ ﻭﺍﻝﻔﺭﻴﺴﻴﻭﻥ( ﻭﺍﻝﻌﻤﻴﺎﻥ ﺃﻴﻬﻤﺎ ﺃﻋﻅﻡ ﺍﻝﺫﻫﺏ ﺃﻡ ﺍﻝﻬﻴﻜل‬
‫ﺃﻴﻬﺎ ﺍﻝ ‪‬‬
‫ﺍﻝﺫﻱ ﻴﻘﺩﺱ ﺍﻝﺫﻫﺏ‪ ..‬ﻭﻤ‪‬ﻥ ﺤﻠﻑ ﺒﺎﻝﻬﻴﻜل ﻓﻘﺩ ﺤﻠﻑ ﺒﻪ ﻭﺒﺎﻝﺴﺎﻜﻥ ﻓﻴﻪ"‬
‫)ﻤﺕ ‪.(٢١ ،١٧:٢٣‬‬
‫ﺝ ـ ﻭﻏﻴﺭﺘﻪ ﻝﺒﻴﺕ ﺃﺒﻴﻪ ﺠﻌﻠﺘﻪ ﻴﻁﻬﺭﻩ‪ " :‬ﻓﺼﻨﻊ ﺴﻭﻁﹰﺎ ﻤﻥ ﺤﺒﺎل‬
‫ﺏ ﺩﺭﺍﻫﻡ ﺍﻝﺼﻴﺎﺭﻑ ﻭﻗﻠﺏ‬
‫ﻭﻁﺭﺩ ﺍﻝﺠﻤﻴﻊ ﻤﻥ ﺍﻝﻬﻴﻜل‪ ،‬ﺍﻝﻐﻨﻡ ﻭﺍﻝﺒﻘﺭ ﻭﻜ ‪‬‬
‫ﻤﻭﺍﺌﺩﻫﻡ‪ ،‬ﻭﻗﺎل ﻝﺒﺎﻋﺔ ﺍﻝﺤﻤﺎﻡ ﺍﺭﻓﻌﻭﺍ ﻫﺫﻩ ﻤﻥ ﻫﻨﺎ‪ .‬ﻻ ﺘﺠﻌﻠﻭﺍ ﺒﻴﺕ ﺃﺒﻰ‬
‫ﺒﻴﺕ ﺘﺠﺎﺭﺓ‪ ،‬ﻓﺘﺫﻜﹼﺭ ﺘﻼﻤﻴﺫﻩ ﺃﻨﻪ ﻤﻜﺘﻭﺏ ﻏﻴﺭﺓ ﺒﻴﺘﻙ ﺃﻜﻠﺘﻨﻰ"‬
‫)ﻴﻭ‪١٥:٢‬ـ‪ ،١٧‬ﻤﺕ‪ ،١٢:٢١‬ﻤﺭ‪ ،١٥:١١‬ﻝﻭ‪ ،٤٥:١٩‬ﻤﺯ‪.(٩:٦٩‬‬
‫ﺩ ـ ﻜﻤﺎ ﺃﻥ ﺍﻝﻤﺼﻴﺭ ﺍﻝﺫﻱ ﻜﺎﻥ ﻴﻨﺘﻅﺭ ﺍﻝﻤﺩﻴﻨﺔ ﺍﻝﻤﻘﺩﺴﺔ ﻭﺍﻝﻬﻴﻜل‬
‫ﺠﻌﻠﻪ ﻴﺒﻜﻰ ﻋﻠﻴﻬﻤﺎ‪ " :‬ﻭﻓﻴﻤﺎ ﻫﻭ ﻴﻘﺘﺭﺏ ﻨﻅﺭ ﺇﻝﻰ ﺍﻝﻤﺩﻴﻨﺔ ﻭﺒﻜﻰ ﻋﻠﻴﻬﺎ‬
‫ﻼ ﺇﻨﻙ ﻝﻭ ﻋﻠﻤﺕ ﺃﻨﺕ ﺃﻴﻀ‪‬ﺎ ﺤﺘﻰ ﻓﻲ ﻴﻭﻤﻙ ﻫﺫﺍ ﻤﺎ ﻫﻭ ﻝﺴﻼﻤﻙ ﻭﻝﻜﻥ‬
‫ﻗﺎﺌ ﹰ‬
‫ﺍﻵﻥ ﻗﺩ ﺃُﺨﻔﻰ ﻋﻥ ﻋﻴﻨﻴﻙ" )ﻝﻭ‪٤١:١٩‬ـ‪ .(٤٢‬ﻓﺎﻝﻤﺩﻴﻨﺔ ﺍﻝﻤﻘﺩﺴﺔ ﺴﻭﻑ‬
‫ﺘﺨﺭ‪‬ﺏ ﺘﻤﺎﻤ‪‬ﺎ‪ ،‬ﻭﺍﻝﻬﻴﻜل ﺴﻭﻑ ‪‬ﻴﻨﻘﺽ ﺒﻜﺎﻤﻠﻪ ﻭﻻ ﻴﺘﺭﻙ ﻓﻴﻪ ﺤﺠﺭ ﻋﻠﻰ‬
‫" ﻓﺈﻨﻪ ﺴﺘﺄﺘﻰ ﺃﻴﺎﻡ ﻭﻴﺤﻴﻁ ﺒﻙ ﺃﻋﺩﺍﺅﻙ ﺒﻤﺘﺭﺴﺔ ﻭﻴﺤﺩﻗﻭﻥ ﺒﻙ‬ ‫ﺤﺠﺭ‪:‬‬
‫ﻙ‬
‫ﻭﻴﺤﺎﺼﺭﻭﻨﻙ ﻤﻥ ﻜل ﺠﻬﺔ ﻭﻴﻬﺩﻤﻭﻨﻙ ﻭﺒﻨﻴﻙ ﻓﻴﻙ ﻭﻻ ﻴﺘﺭﻜﻭﻥ ﻓﻴ ‪‬‬
‫ﺤﺠﺭ‪‬ﺍ ﻋﻠﻰ ﺤﺠﺭ ﻷﻨﻙ ﻝﻡ ﺘﻌﺭﻓﻰ ﺯﻤﺎﻥ ﺇﻓﺘﻘﺎﺩﻙ " )ﻴﻭ‪٤٣:١٩‬ـ‪.(٤٤‬‬
‫" ﻭﻓﻴﻤﺎ ﻫﻭ ﺨﺎﺭﺝ ﻤﻥ ﺍﻝﻬﻴﻜل ﻗﺎل ﻝﻪ ﻭﺍﺤﺩ ﻤﻥ ﺘﻼﻤﻴﺫﻩ ﻴﺎ ﻤ‪‬ﻌﻠﹼﻡ ﺍﻨﻅﺭ ﻤﺎ‬
‫ﻫﺫﻩ ﺍﻝﺤﺠﺎﺭﺓ ﻭﻫﺫﻩ ﺍﻝﺒﻨﻴﺔ ﻓﺄﺠﺎﺏ ﻴﺴﻭﻉ ﻭﻗﺎل ﻝﻪ ﺃﺘﻨﻅﺭ ﻫﺫﻩ ﺍﻷﺒﻨﻴﺔ‬
‫ﺍﻝﻌﻅﻴﻤﺔ‪ .‬ﻻ ﻴ‪‬ﺘﺭﻙ ﺤﺠﺭ ﻋﻠﻰ ﺤﺠﺭ ﻻ ﻴ‪‬ﻨﻘﺽ" )ﻤﺭ‪١:١٣‬ـ‪ .(٢‬ﻭﻫﻭ ﻤﺎ‬
‫ﻼ ﻋﻠﻰ ﻴﺩ ﺍﻝﺠﻴﻭﺵ ﺍﻝﺭﻭﻤﺎﻨﻴﺔ ﺒﻘﻴﺎﺩﺓ ﺘﻴﻁﺱ ﻓﻲ ﺴﻨﺔ ‪٧٠‬ﻡ ﻜﻤﺎ‬
‫ﺤﺩﺙ ﻓﻌ ﹰ‬
‫ﺴﺒﻕ ﺍﻝﻘﻭل‪.‬‬
‫ﻫـ ﻜﻤﺎ ﺃﻨﻨﺎ ﻨﺭﻯ ﺃﻥ ﺍﻝﺭﺏ ﻴﺴﻭﻉ ﻭﻗﺒل ﺃﻥ ﻴﺤﺩﺙ ﺘﺩﻤﻴﺭ ﺍﻝﻬﻴﻜل‬
‫ﻨﻬﺎﺌﻴ‪‬ﺎ‪ ،‬ﻝﻡ ﻴﻌﺩ ﻴﺫﻜﺭ ﺍﻝﻬﻴﻜل ﻋﻠﻰ ﺃﻨﻪ "ﺒﻴﺕ ﺍﷲ" ﺃﻭ "ﻫﻴﻜل ﺍﷲ" ﺃﻭ "ﺒﻴﺘﻰ"‬
‫ﺃﻭ "ﺒﻴﺕ ﺃﺒﻰ" ﺒل ﻗﺎل ﻝﻬﻡ " ﻴﺎ ﺃﻭﺭﺸﻠﻴﻡ ﻴﺎ ﺃﻭﺭﺸﻠﻴﻡ ﻴﺎ ﻗﺎﺘﻠﺔ ﺍﻷﻨﺒﻴﺎﺀ‬
‫ﻭﺭﺍﺠﻤﺔ ﺍﻝﻤ‪‬ﺭﺴﻠﻴﻥ ﺇﻝﻴﻬﺎ ﻜﻡ ﻤﺭﺓ ﺃﺭﺩﺕ ﺃﻥ ﺃﺠﻤﻊ ﺃﻭﻻﺩﻙ ﻜﻤﺎ ﺘﺠﻤﻊ‬
‫ﺍﻝﺩﺠﺎﺠﺔ ﻓﺭﺍﺨﻬﺎ ﺘﺤﺕ ﺠﻨﺎﺤﻴﻬﺎ ﻭﻝﻡ ﺘﺭﻴﺩﻭﺍ‪ .‬ﻫﻭﺫﺍ ﺒﻴﺘﻜﻡ ﻴ‪‬ﺘﺭﻙ ﻝﻜﻡ ﺨﺭﺍﺒ‪‬ﺎ"‬
‫)ﻤﺕ‪٣٧:٢٣‬ـ‪ ،٣٨‬ﻝﻭ‪٣٤:١٣‬ـ‪ .(٣٥‬ﻭﻫﺫﺍ ﻴﻌﻨﻰ ﺃﻥ ﻤﺠﺩ ﺍﻝﺭﺏ ﻗﺩ‬
‫ﻼ ﻤﻥ ﺨﻴﻤﺔ ﺍﻹﺠﺘﻤﺎﻉ‪ ،‬ﺜﻡ‬
‫ﻏﺎﺩﺭ ﺍﻝﻬﻴﻜل ﺇﻝﻰ ﺍﻷﺒﺩ‪ .‬ﻓﻘﺩ ﻜﺎﻥ ﺍﻝﻐﺭﺽ ﺃﺼ ﹰ‬
‫ﺒﻨﺎﺀ ﺍﻝﻬﻴﻜل‪ ،‬ﺃﻥ ﻴﻜﻭﻨﺎ ﻤﻜﺎﻨﹰﺎ ﻝﺤﻠﻭل ﻤﺠﺩ ﺍﷲ "ﺍﻝﺴﻜﻴﻨﺔ" ﻓﻲ ﻭﺴﻁ ﺍﻝﺸﻌﺏ‪.‬‬
‫ﻭﻝﻜﻥ ﺒﺴﺒﺏ ﺭﻓﺽ ﺃﻭﺭﺸﻠﻴﻡ ﺍﻝﻤﺘﻜﺭﺭ ﻝﻤﺤﺎﻭﻻﺕ ﺍﻝﺭﺏ ﻴﺴﻭﻉ ﻓﻲ ﺠﻌﻠﻬﻡ‬
‫ﺸﻌﺒﻪ ﻭﺨﺎﺼﺘﻪ‪ ،‬ﺇﺭﺘﻔﻊ ﻤﺠﺩ ﺍﻝﺭﺏ ﻨﻬﺎﺌﻴ‪‬ﺎ ﻋﻥ ﺍﻝﻬﻴﻜل ﻭﻝﻡ ﻴﻌﺩ ﺒﺎﻝﺘﺎﻝﻰ ﺒﻴﺕ‬
‫ﺍﻝﺭﺏ ﺒل ﺒﻴﺕ ﺍﻝﻴﻬﻭﺩ‪.‬‬
‫ﻭﻫﻜﺫﺍ ﻓﺈﻥ ﻤﺎ ﺘﻨﺒﺄ ﺒﻪ ﺍﻝﺭﺏ ﻋﻥ ﺍﻝﻬﻴﻜل ﺍﻝﻘﺩﻴﻡ ﻫﻭ ﻨﻬﺎﻴﺘﻪ ﻭﺘﻼﺸﻴﻪ‪،‬‬
‫ﻷﻥ ﻫﺫﺍ ﺃﻤﺭ ﻴﺘﻔﻕ ﻤﻊ ﺘﺩﺒﻴﺭ ﺍﷲ ﻝﻠﺨﻼﺹ ﺒﺈﺒﻁﺎل ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ )ﺒﺩﻡ‬
‫ﺍﻝﺫﺒﺎﺌﺢ( ﻭﻤﻊ ﺍﻝﺸﻌﺏ ﺍﻝﻘﺩﻴﻡ ﻭﺘﺄﺴﻴﺱ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ )ﺒﺩﻡ ﺍﻝﻤﺴﻴﺢ( ﺭﺌﻴﺱ‬
‫ﺍﻝﻜﻬﻨﺔ ﺍﻷﺒﺩﻯ ﻤﻊ ﺸﻌﺏ ﺍﷲ ﺍﻝﺠﺩﻴﺩ ﺍﻝﻤﺅﻤﻨﻴﻥ ﺒﺎﺴﻤﻪ‪ .‬ﻭﺃﻋﻠﻨﻬﺎ ﺼﺭﺍﺤﺔ‬
‫ﺃﻨﻪ ﺃﻋﻅﻡ ﻤﻥ ﺍﻝﻬﻴﻜل " ﻭﻝﻜﻥ ﺃﻗﻭل ﻝﻜﻡ ﺃﻥ ﻫﻨﺎ ﺃﻋﻅﻡ ﻤﻥ ﺍﻝﻬﻴﻜل " )ﻤﺕ‬
‫‪.(٦:١٢‬‬

‫‪ ٢‬ـ ‪ n HF‬ا ‪ D‬ا

‪J‬‬
‫ﺃ ـ ﺒﻌﺩ ﺼﻌﻭﺩ ﺍﻝﺭﺏ ﻴﺴﻭﻉ‪ ،‬ﺒﺩﺃ ﺍﻝﺭﺴل ﻭﺍﻝﺘﻼﻤﻴﺫ ﻴﺠﺘﻤﻌﻭﻥ ﻓﻲ‬
‫ﺍﻝﻬﻴﻜل ﻓﻲ ﺃﻭﺭﺸﻠﻴﻡ ﻝﻠﺼﻼﺓ " ﻭﻜﺎﻨﻭﺍ ﻜل ﻴﻭﻡ ﻴﻭﺍﻅﺒﻭﻥ ﻓﻲ ﺍﻝﻬﻴﻜل ﺒﻨﻔﺱ‬
‫ﻭﺍﺤﺩﺓ‪) "..‬ﺃﻉ‪" .(٤٦:٢‬ﻭﺼﻌﺩ ﺒﻁﺭﺱ ﻭﻴﻭﺤﻨﺎ ﻤﻌ‪‬ﺎ ﺇﻝﻰ ﺍﻝﻬﻴﻜل ﻓﻲ ﺴﺎﻋﺔ‬
‫ﺍﻝﺼﻼﺓ ﺍﻝﺘﺎﺴﻌﺔ" )ﺃﻉ‪ (١:٣‬ﻭﻝﻠﺘﻌﻠﻴﻡ " ﻭﻝﻜﻥ ﻤﻼﻙ ﺍﻝﺭﺏ ﻓﻲ ﺍﻝﻠﻴل ﻓﺘﺢ‬
‫ﺃﺒﻭﺍﺏ ﺍﻝﺴﺠﻥ ﻭﺃﺨﺭﺠﻬﻡ )ﺍﻝﺘﻼﻤﻴﺫ( ﻭﻗﺎل ﺍﺫﻫﺒﻭﺍ ﻗﻔﻭﺍ ﻭﻜﻠﻤﻭﺍ ﺍﻝﺸﻌﺏ ﻓﻲ‬
‫ﺍﻝﻬﻴﻜل ﺒﺠﻤﻴﻊ ﻜﻼﻡ ﻫﺫﻩ ﺍﻝﺤﻴﺎﺓ‪ .‬ﻓﻠﻤﺎ ﺴﻤﻌﻭﺍ ﺩﺨﻠﻭﺍ ﺍﻝﻬﻴﻜل ﻨﺤﻭ ﺍﻝﺼﺒﺢ‬
 ‫ﻭﺠﻌﻠﻭﺍ ﻴﻌﻠﻤﻭﻥ" )ﺃﻉ ‪١٩:٥‬ـ‪.(٢١‬‬
‫ﺏ ـ ﻭﻝﻜﻥ ﻴﺘﻀﺢ ﻤﻥ ﺤﺩﻴﺙ ﺇﺴﺘﻔﺎﻨﻭﺱ ﺃﻥ ﺍﻝﺘﻼﻤﻴﺫ ﺃﺩﺭﻜﻭﺍ ﺃﻥ‬
‫ﺍﻹﻴﻤﺎﻥ ﺒﺎﻝﻤﺴﻴﺢ ﻻ ﻴﺘﻔﻕ ﻤﻊ ﺍﻝﻨﻅﺎﻡ ﺍﻝﺫﻱ ﻴﻌﺒﺭ ﻋﻨﻪ ﺍﻝﻬﻴﻜل ﺍﻝﻴﻬﻭﺩﻯ‪:‬‬
‫" ﻭﺃﻤﺎ ﺨﻴﻤﺔ ﺍﻝﺸﻬﺎﺩﺓ ﻓﻜﺎﻨﺕ ﻤﻊ ﺁﺒﺎﺌﻨﺎ ﻓﻲ ﺍﻝﺒﺭﻴﺔ ﻜﻤﺎ ﺃﻤﺭ ﺍﻝﺫﻱ ﻜﻠﹼﻡ‬
‫ﻤﻭﺴﻰ ﺃﻥ ﻴﻌﻤﻠﻬﺎ ﻋﻠﻰ ﺍﻝﻤﺜﺎل ﺍﻝﺫﻱ ﻗﺩ ﺭﺁﻩ‪ .‬ﺍﻝﺘﻲ ﺃﺩﺨﻠﻬﺎ ﺃﻴﻀ‪‬ﺎ ﺁﺒﺎﺅﻨﺎ ﺇﻝﻰ‬
‫ﺃﻴﺎﻡ ﺩﺍﻭﺩ‪ .‬ﺍﻝﺫﻱ ﻭﺠﺩ ﻨﻌﻤﺔ ﺃﻤﺎﻡ ﺍﷲ ﻭﺍﻝﺘﻤﺱ ﺃﻥ ﻴﺠﺩ ﻤﺴﻜﻨﹰﺎ ﻹﻝﻪ ﻴﻌﻘﻭﺏ‪.‬‬
‫ﻭﻝﻜﻥ ﺴﻠﻴﻤﺎﻥ ﺒﻨﻰ ﻝﻪ ﺒﻴﺘﹰﺎ‪ .‬ﻝﻜﻥ ﺍﻝﻌﻠﻰ ﻻ ﻴﺴﻜﻥ ﻓﻲ ﻫﻴﺎﻜل ﻤﺼﻨﻭﻋﺎﺕ‬
‫ﺍﻷﻴﺎﺩﻯ‪ .‬ﻜﻤﺎ ﻴﻘﻭل ﺍﻝﻨﺒﻰ ﺍﻝﺴﻤﺎﺀ ﻜﺭﺴﻰ ﻭﺍﻷﺭﺽ ﻤﻭﻁﺊ ﻝﻘﺩﻤﻰ ﺃﻯ ﺒﻴﺕ‬
‫ﻱ ﺼﻨﻌﺕ ﻫﺫﻩ‬
‫ﺘﺒﻨﻭﻥ ﻝﻰ ﻴﻘﻭل ﺍﻝﺭﺏ ﻭﺃﻯ ﻫﻭ ﻤﻜﺎﻥ ﺭﺍﺤﺘﻰ ﺃﻝﻴﺴﺕ ﻴﺩ ‪‬‬
‫ﺍﻷﺸﻴﺎﺀ ﻜﻠﻬﺎ " )ﺃﻉ‪٤٤:٧‬ـ‪ ،٥٠‬ﺇﺵ‪.(١:٦٦‬‬
‫ﺝ ـ ﻭﻝﺫﺍ ﻨﺠﺩ ﺍﻝﺘﻼﻤﻴﺫ ﺒﻌﺩ ﺫﻝﻙ ﻤﺠﺘﻤﻌﻴﻥ ﻓﻲ ﺒﻴﺕ ﻤﺭﻴﻡ ﺃﻡ ﻴﻭﺤﻨﺎ‬
‫ﺍﻝ ‪‬ﻤﻠﻘﺏ ﻤﺭﻗﺱ‪ ،‬ﺤﻴﺙ ﻜﺎﻥ ﻜﺜﻴﺭﻭﻥ ﻤﺠﺘﻤﻌﻴﻥ ﻭﻫﻡ ﻴﺼﻠﻭﻥ )ﺃﻉ‬
‫‪ .(١٢:١٢‬ﻝﻘﺩ ﻓﻬﻡ ﺍﻝﺘﻼﻤﻴﺫ ﺃﻥ ﻋﻼﻗﺔ ﺍﷲ ﺒﺎﻝﻬﻴﻜل ﺍﻝﻤﺒﻨﻰ ﺒﺎﻝﺤﺠﺎﺭﺓ ﻗﺩ‬
‫ﺍﻨﺘﻬﺕ ﺘﻤﺎﻤ‪‬ﺎ‪ ،‬ﻭﺒﺩﺃﺕ ﻤﻌﻬﺎ ﻋﻼﻗﺔ ﺠﺩﻴﺩﺓ ﻤﻊ ﺍﻝﻬﻴﻜل ﺍﻝﺭﻭﺤﻰ؛ ﺃﻯ ﻤﻊ‬
‫ﺍﻝﻤﺅﻤﻨﻴﻥ ﺒﻪ‪ ،‬ﻓﻜﺜﻴﺭ‪‬ﺍ ﻤﺎ ﻴﺫﻜﺭ ﺍﻝﺭﺴﻭل ﺒﻭﻝﺱ ﻓﻲ ﺭﺴﺎﺌﻠﻪ ﺃﻥ ﺍﻝﻤﺅﻤﻨﻴﻥ ﻫﻡ‬
‫ﻫﻴﻜل ﺍﷲ ﻭﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻴﺴﻜﻥ ﻓﻴﻬﻡ " ﺃﻤﺎ ﺘﻌﻠﻤﻭﻥ ﺃﻨﻜﻡ ﻫﻴﻜل ﺍﷲ ﻭﺭﻭﺡ‬
‫ﺍﷲ ﻴﺴﻜﻥ ﻓﻴﻜﻡ‪ .‬ﺇﻥ ﻜﺎﻥ ﺃﺤﺩ ﻴﻔﺴﺩ ﻫﻴﻜل ﺍﷲ ﻓﺴﻴﻔﺴﺩﻩ ﺍﷲ ﻷﻥ ﻫﻴﻜل ﺍﷲ‬
‫ﻤﻘﺩﺱ ﺍﻝﺫﻱ ﺃﻨﺘﻡ ﻫﻭ" )‪١‬ﻜﻭ‪١٦:٣‬ـ‪ ،١٩:٦ ،١٧‬ﺃﻑ‪١٩:٢‬ـ‪ .(٢٢‬ﻭﻓﻲ‬
‫)‪٢‬ﻜﻭ ‪ (١٦:٦‬ﻴﻘﻭل‪ " :‬ﻓﺈﻨﻜﻡ ﺃﻨﺘﻡ ﻫﻴﻜل ﺍﷲ ﺍﻝﺤﻲ ﻜﻤﺎ ﻗﺎل ﺍﷲ ﺇﻨﻰ‬
‫ﺴﺄﺴﻜﻥ ﻓﻴﻬﻡ ﻭﺃﺴﻴﺭ ﺒﻴﻨﻬﻡ ﻭﺃﻜﻭﻥ ﻝﻬﻡ ﺇﻝﻬ‪‬ﺎ ﻭﻫﻡ ﻴﻜﻭﻨﻭﻥ ﻝﻰ ﺸﻌﺒ‪‬ﺎ" )ﺍﻨﻅﺭ‬
‫ﺨﺭ‪ ،٢٥:٢٩‬ﺇﺭ‪ ،٣٣:٣١‬ﺨﺭ‪ ،٢٠:١١‬ﺯﻙ‪.(٨:٨‬‬
‫ﻫﺫﺍ ﻭﻴﺴﺘﺨﺩﻡ ﺍﻝﺭﺴﻭل ﺒﻁﺭﺱ ﻜﻠﻤﺔ "ﺒﻴﺕ" ﻋﻭﻀ‪‬ﺎ ﻋﻥ ﻫﻴﻜل ﻓﻴﻘﻭل‬
‫ﻝﻠﻤﺅﻤﻨﻴﻥ‪ " :‬ﻜﻭﻨﻭﺍ ﺃﻨﺘﻡ ﺃﻴﻀ‪‬ﺎ ﻤﺒﻨﻴﻴﻥ ﻜﺤﺠﺎﺭﺓ ﺤﻴﺔ ﺒﻴﺘﹰﺎ ﺭﻭﺤﻴ‪‬ﺎ ﻜﻬﻨﻭﺘﹰﺎ‬
‫ﻤﻘﺩﺴ‪‬ﺎ ﻝﺘﻘﺩﻴﻡ ﺫﺒﺎﺌﺢ ﺭﻭﺤﻴﺔ ﻤﻘﺒﻭﻝﺔ ﻋﻨﺩ ﺍﷲ ﺒﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ" )‪١‬ﺒﻁ‪.(٥:٢‬‬
‫ﻭﻴﺫﻜﺭ ﻜﺎﺘﺏ ﺍﻝﺭﺴﺎﻝﺔ ﺇﻝﻰ ﺍﻝﻌﺒﺭﺍﻨﻴﻴﻥ ﺃﻥ ﺍﻝﻤﻘﺩﺱ ﺍﻝﺴﻤﺎﻭﻯ ﻫﻭ‬
‫ﻻ‬
‫ﺍﻝﻨﻤﻭﺫﺝ ﺍﻝﺫﻱ ﺒ‪‬ﻨﻰ ﻋﻠﻴﻪ ﺍﻝﻤﺴﻜﻥ ﺍﻷﺭﻀﻰ‪ ،‬ﻓﻠﻡ ﻴﻜﻥ ﺍﻝﻬﻴﻜل ﺍﻝﻴﻬﻭﺩﻯ ﺇ ﹼ‬
‫ﺼﻭﺭﺓ ﻝﻠﻤﺴﻜﻥ ﺍﻝﺤﻘﻴﻘﻲ ﻓﻲ ﺍﻝﺴﻤﺎﺀ )ﺍﻨﻅﺭ ﻋﺏ‪ ،(٢٤:٩ ،٥:٨‬ﻭﺍﻝﺫﻱ‬
‫ﺃﺼﺒﺢ ﻤﻥ ﺇﻤﺘﻴﺎﺯ ﺍﻝﻤﺅﻤﻨﻴﻥ ﻓﻲ ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ‪ ،‬ﺍﻝﺩﺨﻭل ﺇﻝﻴﻪ ﺒﺎﻹﻴﻤﺎﻥ "ﺤﻴﺙ‬
‫ﺩﺨل ﻴﺴﻭﻉ ﻜﺴﺎﺒﻕ ﻷﺠﻠﻨﺎ ﺼﺎﺌﺭ‪‬ﺍ ﻋﻠﻰ ﺭﺘﺒﺔ ﻤﻠﻜﻰ ﺼﺎﺩﻕ‪ ،‬ﺭﺌﻴﺱ ﻜﻬﻨﺔ‬
‫ﺇﻝﻰ ﺍﻷﺒﺩ " )ﻋﺏ‪١٩:٦‬ـ‪١٩:١٠ ،٢٠‬ـ‪٢٢:١٢ ،٢٢‬ـ‪.(٢٤‬‬
‫ﻫﺫﺍ ﻭﻫﻨﺎﻙ ﻜﻠﻤﺘﺎﻥ ﻴﻭﻨﺎﻨﻴﺘﺎﻥ ﺘﺘﺭﺠﻤﺎﻥ ﺇﻝﻰ "ﻫﻴﻜل" ﻫﻤﺎ ‪،'IerÒn‬‬
‫‪ NaÒj‬ﻭﺍﻷﻭﻝﻰ ﺘﺸﻴﺭ ﺇﻝﻰ ﻤﺠﻤﻭﻋﺔ ﺃﺒﻨﻴﺔ ﺍﻝﻬﻴﻜل ﻓﻲ ﺃﻭﺭﺸﻠﻴﻡ‪ ،‬ﺃﻤﺎ‬
‫ﺍﻝﺜﺎﻨﻴﺔ ﻓﺘﺸﻴﺭ ﺒﺼﻭﺭﺓ ﺃﻜﺜﺭ ﺘﺤﺩﻴﺩ‪‬ﺍ ﺇﻝﻰ "ﺍﻝ ‪‬ﻤﻘﹾ ‪‬ﺩﺱ"‪ .‬ﻭﻤﻤﺎ ﻴﺫﻜﺭ ﻫﻭ ﺃﻥ ﻜﺘﺒﺔ‬
‫ﺭﺴﺎﺌل ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ ﻓﻲ ﻭﺼﻔﻬﻡ ﻝﻠﻜﻨﻴﺴﺔ ﻜﻬﻴﻜل‪ ،‬ﻴﺴﺘﺨﺩﻤﻭﻥ ﻜﻠﻤﺔ‬
‫‪. NaÒj‬‬

‫‪ ٣‬ـ ا‪ T HF DAG‬ا ؤ ‬
‫ﻼ‬
‫ﻭﻨﻘﺭﺃ ﻓﻲ ﺴﻔﺭ ﺍﻝﺭﺅﻴﺎ ﺃﻥ ﻴﻭﺤﻨﺎ ﻝﻡ ﻴﺭ ﻓﻲ ﺃﻭﺭﺸﻠﻴﻡ ﺍﻝﺴﻤﺎﻭﻴﺔ ﻫﻴﻜ ﹰ‬
‫ﻷﻥ " ﺍﻝﺭﺏ ﺍﻹﻝﻪ ﺍﻝﻘﺎﺩﺭ ﻋﻠﻰ ﻜل ﺸﺊ ﻫﻭ ﻭﺍﻝﺨﺭﻭﻑ ﻫﻴﻜﻠﻬﺎ"‬
‫)ﺭﺅ‪ .(٢٢:٢١‬ﻭﻫﻭ ﺒﺫﻝﻙ ﻴﺭﻴﺩ ﺃﻥ ﻴﺅﻜﺩ ﺃﻥ ﻤﻭﻀﻭﻉ ﺍﻝﻌﺒﺎﺩﺓ ﺴﻴﻜﻭﻥ ﺍﷲ‬
‫ﻭﺍﺒﻨﻪ‪ ،‬ﺤﻴﺙ ﺴﺘﺨﺘﻔﻰ ﺍﻝﺤﻭﺍﺠﺯ ﺠﻤﻴﻌﻬﺎ ﺍﻝﺘﻲ ﺘﻔﺼل ﺍﻹﻨﺴﺎﻥ ﺍﻵﻥ ﻋﻥ‬
‫ﺍﷲ‪ ،‬ﻓﻼ ﻴﺒﻘﻰ ﻤﺎ ﻴﺨﺒﺊ ﺍﷲ ﻋﻥ ﺸﻌﺒﻪ‪ " :‬ﻭﻋﺒﻴﺩﻩ ﻴﺨﺩﻤﻭﻨﻪ‪ ،‬ﻭﻫﻡ‬
‫ﺴﻴﻨﻅﺭﻭﻥ ﻭﺠﻬﻪ" )ﺭﺅ‪٣:٢٢‬ـ‪ ٥‬ﻭ ‪١‬ﻴﻭ‪١:٣‬ـ‪ .(٢‬ﻓﻬﺫﺍ ﻫﻭ ﺍﻹﻤﺘﻴﺎﺯ‬
‫ﺍﻝﻌﻅﻴﻡ ﻝﻜل ﺍﻝﻤﺅﻤﻨﻴﻥ‪.‬‬
 ‫‪ ٤‬ـ ا‪ n HF DAG‬اء‬
‫ﺃ ـ ﻴﺫﻜﺭ ﺍﻹﻨﺠﻴﻠﻰ ﻤﺘﻰ ﺃﻥ ﺭﺌﻴﺱ ﺍﻝﻜﻬﻨﺔ ﻗﻴﺎﻓﺎ‪ ،‬ﺒﻌﺩ ﺍﻋﺘﺭﺍﻑ ﺍﻝﺴﻴﺩ‬
‫ﻝﻪ ﺃﻨﻪ "ﺍﺒﻥ ﺍﷲ" ﻗﺩ ﺸﻕ ﺭﺩﺍﺌﻪ )ﺃﻯ ﺜﻭﺒﻪ ﺍﻝﺨﺎﺭﺠﻰ( )ﻤﺕ‪.(٦٥:٢٦‬‬
‫ﻭﻴﺫﻜﺭ ﺍﻹﻨﺠﻴﻠﻰ ﻤﺭﻗﺱ ﺃﻥ ﺭﺌﻴﺱ ﺍﻝﻜﻬﻨﺔ ﺃﻴﻀ‪‬ﺎ ﺒﻌﺩ ﺇﺠﺎﺒﺔ ﻴﺴﻭﻉ ﻋﻠﻰ‬
‫ﺴﺅﺍﻝﻪ‪ ،‬ﻗﺩ ﻤﺯﻕ ﻗﻤﻴﺼﻪ )ﺃﻯ ﺜﻭﺒﻪ ﺍﻝﺩﺍﺨﻠﻰ( )ﻤﺭ‪ .(٦٣:١٤‬ﻭﻋﻠﻴﻪ ﻴﻜﻭﻥ‬
‫ﺭﺌﻴﺱ ﺍﻝﻜﻬﻨﺔ ﻗﻴﺎﻓﺎ ﻗﺩ ﺸﻕ ﻜل ﻤﻼﺒﺴﻪ ﺍﻝﺩﺍﺨﻠﻴﺔ ﻭﺍﻝﺨﺎﺭﺠﻴﺔ ﺸﻘﹰﺎ ﻻ ﻴﻤﻜﻥ‬
‫ﺭ ﻤﻥ ﻗﺒل ﺁﺒﺎﺀ ﺍﻝﻜﻨﻴﺴﺔ ﻋﻠﻰ ﺃﻨﻪ ﻨﺯﻉ ﺭﺘﺒﺔ‬
‫ﺴ‪‬‬‫ﺇﺼﻼﺤﻪ‪ .‬ﻫﺫﺍ ﺍﻝﺘﻤﺯﻴﻕ ﻗﺩ ﹸﻓ ‪‬‬
‫ﺍﻝﺭﺌﺎﺴﺔ ﺍﻝﻜﻬﻨﻭﺘﻴﺔ‪.٤‬‬
‫ﺏ ـ ﻭﺘﺫﻜﺭ ﺍﻷﻨﺎﺠﻴل ﺍﻝﺜﻼﺜﺔ ﺍﻷﻭﻝﻰ ﺃﻥ ﻓﻲ ﻝﺤﻅﺔ ﺘﺴﻠﻴﻡ ﺍﻝﺴﻴﺩ‬
‫ﻝﺭﻭﺤﻪ ﺇﻝﻰ ﺍﻵﺏ ﻋﻠﻰ ﺍﻝﺼﻠﻴﺏ‪ ،‬ﺇﻨﺸﻕ ﺤﺠﺎﺏ ﺍﻝﻬﻴﻜل ﺇﻝﻰ ﺍﺜﻨﻴﻥ ﻤﻥ‬
‫ﺃﻋﻠﻰ ﺇﻝﻰ ﺃﺴﻔل )ﻤﺕ‪ ،٥١:٢٧‬ﻤﺭ‪ ،٣٨:١٥‬ﻝﻭ‪ .(٤٥:٢٣‬ﻭﻜﺎﻥ ﺤﺠﺎﺏ‬
‫ﺍﻝﻬﻴﻜل ﺴﺘﺎﺭﺓ ﺒﻪ ﻜﺘﺎﻥ ﻓﺎﺨﺭ ﺘﻠﻤﺱ ﺃﺭﻀﻴﺔ ﺍﻝﻬﻴﻜل ﻭﺘﺨﻔﻰ ﺨﻠﻔﻬﺎ "ﻗﺩﺱ‬
‫ﺍﻷﻗﺩﺍﺱ" ﺤﻴﺙ ﻴ‪‬ﺴﻤﺢ ﻝﺭﺌﻴﺱ ﺍﻝﻜﻬﻨﺔ ﺃﻥ ﻴﺩﺨل ﻤﺭﺓ ﻭﺍﺤﺩﺓ ﻓﻲ ﺍﻝﺴﻨﺔ‪ .‬ﻭﻝﻡ‬
‫ﻴﻜﻥ ﻓﻲ ﻗﺩﺭﺓ ﺃﻯ ﺇﻨﺴﺎﻥ ﺃﻥ ﻴﺩﺨل ﻝﻜﻰ ﻴﺘﻔﺭﺱ ﻓﻲ "ﻗﺩﺱ ﺍﻷﻗﺩﺍﺱ" ﻭﻻ‬
‫ﺤﺘﻰ ﻝﻤﻥ ﺘﻁﻬ‪‬ﺭ‪.‬‬
‫ﻭﻫﺫﺍ ﺍﻝﺤﺩﺙ ﻴ‪‬ﻔﺴﺭ ﻤﻥ ﺁﺒﺎﺀ ﺍﻝﻜﻨﻴﺴﺔ ﻭﻜﹸﺘﺎﺒﻬﺎ ﺒﺎﻵﺘﻰ‪:‬‬
‫‪ +‬ﻤﻨﺢ ﺍﻝﻔﺩﺍﺀ ﺍﻷﺒﺩﻯ ﻝﻠﺒﺸﺭﻴﺔ‪ ،‬ﻭﻭﻫﺏ ﺇﻤﻜﺎﻨﻴﺔ ﺍﻝﺩﺨﻭل ﺇﻝﻰ ﻗﺩﺱ‬
‫ﺍﻷﻗﺩﺍﺱ ﻝﻜل ﻤ‪‬ﻥ ﺃﺭﺍﺩ ﺇﺫ ﺃﻥ ﺍﻝﺴﻴﺩ ﺩﺨل ﺒﻨﻔﺴﻪ ﻜﺴﺎﺒﻕ ﺇﻝﻰ ﻫﻨﺎﻙ‬
‫)ﻋﺏ‪.٥(١٢:٩‬‬

‫ﺴﻤﻌﺎﻥ ﺒﻥ ﻜﻠﻴل‪ ،‬ﺘﻔﺴﻴﺭ ﺇﻨﺠﻴل ﻤﺘﻰ‪ ،‬ﻭﺭﻗﺔ ‪٣١٦‬ﻅ‪.‬‬ ‫‪٤‬‬

‫ﺜﻴﻭﻓﻴﻠﻭﺱ ﺍﻷﺴﻜﻨﺩﺭﻯ‪ ،‬ﻤﻥ ﺭﺴﺎﻝﺘﻪ ﺍﻝﻌﻴﺩﻴﺔ ﺍﻷﻭﻝﻰ ‪P.G 65, 53-56‬‬ ‫‪٥‬‬
 ‫‪ +‬ﺇﺤﻼل ﺍﻝﻌﺒﺎﺩﺓ ﺍﻝﺠﺩﻴﺩﺓ ﺍﻝﺠﻭﻫﺭﻴﺔ‪ ،‬ﻤﺤل ﺍﻝﻌﺒﺎﺩﺓ ﺍﻝﻘﺩﻴﻤﺔ ﺍﻝﺸﻜﻠﻴﺔ‪.٦‬‬
‫‪ +‬ﺭﻤﺯ )ﺇﺸﺎﺭﺓ( ﻝﺨﺭﺍﺏ ﺍﻝﻬﻴﻜل‪ ،‬ﻭﺍﻝﺫﻱ ﻜﺎﻥ ﻤﻥ ﺍﻝﻤﻨﺘﻅﺭ ﺃﻥ ﻴﺤﺩﺙ‬
‫ﻤﻥ ﺍﻝﺭﻭﻤﺎﻥ‪ ،‬ﺒﻌﺩ ﺴﻨﻭﺍﺕ ﻗﻠﻴﻠﺔ‪ ،‬ﻭﻭﻓﻘﹰﺎ ﻝﻜل ﻤﺎ ﺘﻨﺒﺄ ﺒﻪ ﺍﻝﺴﻴﺩ‬
‫)ﻤﺭ‪٢:١٣‬ﻭ‪ ،١٤‬ﻤﺕ‪٢:٢٤‬ﻭ‪ ،١٥‬ﻝﻭ‪٦:٢١‬ﻭ‪.٧(٢٠‬‬
‫‪ +‬ﻋﻼﻤﺔ ﻭﺍﻀﺤﺔ ﻋﻠﻰ ﺃﻥ ﺩﻭﺭ ﺍﻝﻨﺎﻤﻭﺱ ﻗﺩ ﻭﺼل ﺇﻝﻰ ﻨﻬﺎﻴﺘﻪ‪ ،‬ﺇﺫ‬
‫ﻴﻜﺘﺏ ﺍﻝﺭﺴﻭل ﺒﻭﻝﺱ‪ " :‬ﺇﺫﹰﺍ ﻗﺩ ﻜﺎﻥ ﺍﻝﻨﺎﻤﻭﺱ ‪‬ﻤ َﺅ ‪‬ﺩ ‪‬ﺒﻨﺎ ﺇﻝﻰ ﺍﻝﻤﺴﻴﺢ ﻝﻜﻰ‬
‫ﻨﺘﺒﺭﺭ ﺒﺎﻹﻴﻤﺎﻥ ﻭﻝﻜﻥ ﺒﻌﺩﻤﺎ ﺠﺎﺀ ﺍﻹﻴﻤﺎﻥ ﻝﺴﻨﺎ ﺒﻌﺩ ﺘﺤﺕ ﻤﺅﺩﺏ"‬
‫)ﻏﻼ‪٢٤:٣‬ـ‪.٨(٢٥‬‬
‫‪ +‬ﻻ ﻜﺈﻤﺘﻬﺎﻥ ﻝﻠﻬﻴﻜل ﻤﻥ ﺍﻝﺴﻴﺩ‪ ،‬ﺇﺫ ﺃﻨﻪ ﻗﺒل ﺃﺭﺒﻌﺔ ﺃﻴﺎﻡ ﻓﻘﻁ ﻤﻥ‬
‫ﺍﻝﺼﻠﺏ‪ ،‬ﺩﺨل ﺍﻝﺴﻴﺩ ﺒﻨﻔﺴﻪ ﺍﻝﻬﻴﻜل ﻭﻁﺭﺩ ﻤﻨﻪ ﺍﻝﺒﺎﻋﺔ ﻭﺍﻝﻤﺸﺘﺭﻴﻥ ﺍﻝﺫﻴﻥ‬
‫ﺃﺤﺎﻁﻭﺍ ﺒﻪ )ﺍﻨﻅﺭ ﻤﺭ‪١٥:١١‬ـ‪ ،١٦‬ﻤﺕ‪ ،(١٢:٢١‬ﻝﻭ‪ .(٤٥:١٩‬ﻭﻝﻜﻥ‬
‫ﻜﺈﻋﻼﻥ ﺃﻥ ﺍﻝﻨﻅﺎﻡ ﺍﻝﻘﺩﻴﻡ ﻭﺍﻝﻌﺒﺎﺩﺓ ﺍﻝﻘﺩﻴﻤﺔ ﺒﻁﻠﺕ ﻤﻥ ﺘﻠﻙ ﺍﻝﻠﺤﻅﺔ‪.٩‬‬
‫‪ +‬ﻤﻥ ﻗﺒل ﺴﺎﻋﺎﺕ ﻗﻠﻴﻠﺔ )ﻋﻥ ﺤﺩﺙ ﺍﻝﺼﻠﺏ( ﻤﺯﻕ ﺭﺌﻴﺱ ﺍﻝﻜﻬﻨﺔ‬
‫ﻗﻴﺎﻓﺎ ﺜﻴﺎﺒﻪ‪ ،‬ﻜﺩﻝﻴل ﻋﻠﻰ ﺘﻭﻗﻑ ﺭﺌﺎﺴﺔ ﺍﻝﻜﻬﻨﻭﺕ ﺍﻝﻴﻬﻭﺩﻴﺔ‪ ،‬ﻭﺍﻵﻥ ﺍﻨﺸﻕ‬
‫ﺤﺠﺎﺏ ﺍﻝﻬﻴﻜل ﻭﻜﺩﻝﻴل ﺃﻴﻀ‪‬ﺎ ﻋﻠﻰ ﺘﻭﻗﻑ ﻋﻬﺩ ﺍﻝﺫﺒﻴﺤﺔ‪.١٠‬‬
‫ﺃ ـ ‪‬ﻤﺼﺎﻝﺢ ﺍﻹﻨﺴﺎﻥ ﻤﻊ ﺍﷲ‪ ،‬ﻷﻥ ﻤﻭﺕ ﺍﻝﻤﺴﻴﺢ ﺭﻓﻊ ﺍﻝﻌﻘﻭﺒﺔ ﺒﺎﻝﻤﻭﺕ‬
‫ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﺇﺫ ﺘﻭﻗﻑ ﻨﻔﺎﺫ ﺍﻝﻌﻘﻭﺒﺔ‪ ،‬ﻭﺍﻝﺘﻲ ﻜﺎﻨﺕ ﻋﻘﺒﺔ‪ .‬ﻫﻜﺫﺍ ﺍﻝﺤﺎﺌﻁ‬
‫ﺍﻝﻤﺘﻭﺴﻁ‪ ،‬ﺍﻝﺫﻱ ﻓﺼل ﺒﻴﻥ ﺍﷲ ﻭﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﺍﻝﺫﻱ ﺃﻗﺎﻤﻪ ﺍﻹﻨﺴﺎﻥ ﺒﻨﻔﺴﻪ‪،‬‬

‫ﻜﻴﺭﻝﺱ ﺍﻷﺴﻜﻨﺩﺭﻯ‪ ،‬ﺸﺭﺡ ﺇﻨﺠﻴل ﻴﻭﺤﻨﺎ ‪P.G. 74,, 672-673‬‬ ‫‪٦‬‬

‫ﺴﻤﻌﺎﻥ ﺒﻥ ﻜﻠﻴل‪ ،‬ﺘﻔﺴﻴﺭ ﺇﻨﺠﻴل ﻤﺘﻰ‪ ،‬ﻭﺭﻗﺔ ‪٣٣٨‬ﻅ‪.‬‬ ‫‪٧‬‬

‫‪ ٨‬ﺒﻭﻝﺱ ﺍﻝﺒﻭﺸﻰ‪ ،‬ﻤﻘﺎﻝﺔ ﻋﻥ "ﺍﻝﺼﻠﺏ"‪ ،‬ﺹ‪.٧٠‬‬

‫ﺃﺒﻭ ﺸﺎﻜﺭ ﺃﻭ ﺍﻝﺒﺭﻜﺎﺕ ﺒﻥ ﻜﺒﺭ‪ ،‬ﺍﻝﺸﻔﺎ ﻓﻲ ﻜﺸﻑ ﻤﺎ ﺍﺴﺘﺘﺭ ﻤﻥ ﻻﻫﻭﺕ ﺍﻝﻤﺴﻴﺢ ﻭﺍﺨﺘﻔﻰ‪ ،‬ﺹ‪.٢٣٤‬‬ ‫‪٩‬‬

‫ﺍﻷﻨﺒﺎ ﺃﺜﻨﺎﺴﻴﻭﺱ‪ ،‬ﺘﻔﺴﻴﺭ ﺇﻨﺠﻴل ﻤﺘﻰ‪ ،‬ﺒﻨﻰ ﺴﻭﻴﻑ ‪١٩٨٥‬ﻡ‪ ،‬ﺹ‪.٢٦٠‬‬ ‫‪١٠‬‬
‫ﺒﺴﺒﺏ ﻋﺼﻴﺎﻨﻪ‪ ،‬ﺴﻘﻁ ﻨﻬﺎﺌﻴ‪‬ﺎ " ﻷﻥ ﺍﷲ ﻜﺎﻥ ﻓﻲ ﺍﻝﻤﺴﻴﺢ ﻤﺼﺎﻝﺤ‪‬ﺎ ﺍﻝﻌﺎﻝﻡ‬
‫ﻝﻨﻔﺴﻪ" )‪٢‬ﻜﻭ‪.(١٩:٥‬‬
‫ﺏ ـ ﺍﻝﻜﺸﻑ ﻋﻥ ﺍﷲ ﻴﻬﻭﺓ‪ ،‬ﻷﻨﻪ ﺒﻴﻨﻤﺎ ﻓﻲ "ﻗﺩﺱ ﺍﻷﻗﺩﺍﺱ" ﻜﺎﻥ‬
‫ﻴﺨﺘﺒﺊ ﻴﻬﻭﺓ ﺍﻹﻝﻪ ﺍﻝﻌﻅﻴﻡ‪ ،‬ﻫﻜﺫﺍ ﺒﻤﻭﺕ ﺍﻝﻤﺴﻴﺢ ﻭﺘﻤﺯﻴﻕ ﺍﻝﻬﻴﻜل‪ ،‬ﺼﺎﺭ ﺍﷲ‬
‫ﻅﺎﻫﺭ‪‬ﺍ ﻝﻠﺠﻤﻴﻊ‪.‬‬
‫‪ +‬ﻜﺎﻥ ﺩﻭﺭ ﺤﺠﺎﺏ ﺍﻝﻬﻴﻜل ﻫﻭ ﺃﻥ ﻴﺤﺠﺏ ﻋﻅﻤﺔ ﺍﷲ ﻋﻥ ﻋﻴﻭﻥ‬
‫ﺍﻹﻨﺴﺎﻥ ﺍﻝﻀﻌﻴﻔﺔ )ﺍﻨﻅﺭ ﺨﺭ‪ ،٦:٣٠ ،٣١:٢٧ ،٣٧:٢٦‬ﻋﺩ‪،٥:٤‬‬
‫ﻻ‪ .(٢:١٦‬ﻝﻜﻥ ﻓﻲ ﺴﺎﻋﺔ ﺼﻠﺏ ﺍﻝﺴﻴﺩ‪ ،‬ﺇﻨﺸﻕ ﺍﻝﺤﺠﺎﺏ ﻭﻅﻬﺭﺕ ﻋﻅﻤﺔ‬
‫ﺍﷲ‪ .‬ﺃﻯ ﺃﻥ ﻤﻭﺕ ﻴﺴﻭﻉ ﻋﻠﻰ ﺍﻝﺼﻠﻴﺏ‪ ،‬ﺃﻅﻬﺭ ﻋﻅﻤﺔ ﻭﻤﺤﺒﺔ ﺍﷲ‪.‬‬
‫ﻭﻴﺘﺴﺎﺀل ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺍﻷﺴﻜﻨﺩﺭﻯ‪ :‬ﻭﻝﻤﺎﺫﺍ ﻜﺎﻥ ﻤﻥ ﺍﻝﻀﺭﻭﺭﻯ ﺃﻥ‬
‫ﺘﻨﺸﻕ ﺴﺘﺎﺭﺓ ﺍﻝﻬﻴﻜل؟ ﻭﻴﺠﻴﺏ‪ :‬ﻴﺤﺩﺜﻨﺎ ﺒﻭﻝﺱ ﺍﻝﺭﺴﻭل ﻋﻥ ﺫﻝﻙ ﻓﻲ‬
‫ﺍﻝﺭﺴﺎﻝﺔ ﺇﻝﻰ ﺍﻝﻌﺒﺭﺍﻨﻴﻴﻥ " ﻷﻥ ﻤﻭﺴﻰ ﻨﺼﺏ ﺍﻝﻤﺴﻜﻥ ﺍﻷﻭل‪ ..‬ﻭﻻﻴﺯﺍل‬
‫ﻗﺎﺌﻤ‪‬ﺎ" )ﻋﺏ‪٢:٩‬ـ‪ .(٨‬ﻭﻜﺄﻥ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻴﺭﻴﺩ ﻤﻥ ﻫﺫﺍ ﺍﻝﺭﻤﺯ ﺃﻥ ﻴﻌﻠﻥ‬
‫ﺃﻥ ﺍﻝﻁﺭﻴﻕ ﺍﻝﺫﻱ ﺴﻴﺴﻠﻜﻪ ﺍﻝﻘﺩﻴﺴﻭﻥ ﻝﻡ ﻴﻅﻬﺭ ﺒﻌﺩ‪ ،‬ﻷﻥ ﺍﻝﻤﺴﻴﺢ ﻝﻡ ﻴﻜﻥ ﻗﺩ‬
‫ﺨﺎﺽ ﺍﻝﻤﻌﺭﻜﺔ ﻷﺠل ﺨﻼﺼﻨﺎ ﻭﻻ ﻤﺎﺕ ﺒﺎﻝﺠﺴﺩ‪ ،‬ﻝﺫﻝﻙ ﻜﺎﻥ ﺍﻝﻬﻴﻜل‬
‫ﻻﺯﺍل ﻤﻭﺠﻭﺩ‪‬ﺍ‪ .‬ﻭﻝﻜﻥ ﻋﻨﺩﻤﺎ ﻤﺎﺕ ﺍﻝﻤﺴﻴﺢ ﻭﺃﺴﻠﻡ ﺍﻝﺭﻭﺡ ﻋﻨﺎ‪ ..‬ﺠﺎﺀ‬
‫ﺍﻝﻭﻗﺕ ﺍﻝﺫﻱ ﻜﺎﻥ ﻤﻥ ﺍﻝﻀﺭﻭﺭﻯ ﻓﻴﻪ ﺃﻥ ﻴﻨﺸﻕ ﺤﺠﺎﺏ ﺍﻝﻬﻴﻜل‪ ،‬ﻝﻜﻰ ﻴﻌﻠﻥ‬
‫ﻗﺩﺱ ﺍﻷﻗﺩﺍﺱ‪ ،‬ﻭﻴﺠﻌل ﺍﻝﻁﺭﻴﻕ ﻤﻔﺘﻭﺤ‪‬ﺎ ﺇﻝﻰ ﻫﺫﺍ ﺍﻝﻤﻜﺎﻥ ﺃﻤﺎﻡ ﺍﻝﺫﻴﻥ‬
‫ﻴﺅﻤﻨﻭﻥ ﺒﺎﻝﻤﺴﻴﺢ "‪.‬‬
‫ﻭﻴﺅﻜﺩ ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﻫﺫﻩ ﺍﻹﺠﺎﺒﺔ ﺒﻘﻭﻝﻪ ] ﻭﻫﺎ ﻨﺤﻥ ﻨﺭﻯ ﺃﻥ ﻤﻌﺭﻓﺔ‬
‫ﺍﻷﺴﺭﺍﺭ ﺍﻹﻝﻬﻴﺔ ﺘﹸﻌﻁﻰ ﻝﻨﺎ ﺒﻜل ﻭﻀﻭﺡ ﻭﻝﻴﺱ ﺨﻠﻑ ﺤﺠﺎﺏ [‪.‬‬
‫ﻭﻴﻭﺍﺼل ﺍﻝﻘﺩﻴﺱ ﺸﺭﺤﻪ ﻭﻴﻘﻭل‪ ] :‬ﻝﻘﺩ ﺍﻨﺸﻕ ﺤﺠﺎﺏ ﺍﻝﻬﻴﻜل ﻤﻥ ﺃﻋﻠﻰ‬
‫ﻻ ﻤﺎ ﻤﻌﻨﻰ ﺍﻝﻜﻠﻤﺎﺕ "ﻤﻥ ﺃﻋﻠﻰ ﺇﻝﻰ ﺃﺴﻔل"‬
‫ﺇﻝﻰ ﺃﺴﻔل‪ ،‬ﺃﻯ ﺘﻤﺯﻕ ﺘﻤﺎﻤ‪‬ﺎ ﻭﺇ ﹼ‬
‫ﻭﻝﻤﺎﺫﺍ؟ ﻷﻥ ﺘﻤﺯﻗﻪ ﺍﻝﻜﺎﻤل ﻴﻌﻨﻰ ﺃﻥ ﺇﻋﻼﻥ ﺍﻝﺨﻼﺹ ﻝﻴﺱ ﺠﺯﺌﻴ‪‬ﺎ‪ ،‬ﻭﺇﻨﻤﺎ‬
‫ﺇﺴﺘﻨﺎﺭﺘﻨﺎ ﻭﻤﻌﺭﻓﺘﻨﺎ ﺒﺎﻷﺴﺭﺍﺭ ﺍﻹﻝﻬﻴﺔ ﺃﻋﻠﻨﺕ ﻜﺎﻤﻠﺔ [‪.١١‬‬
‫ﻫﺫﺍ ﻭﻴﺭﻯ ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺃﻥ ﺤﺩﺙ ﺩﺨﻭل ﺍﻝﺴﻴﺩ ﺍﻝﻤﺴﻴﺢ ﺍﻝﻬﻴﻜل‬
‫ﺍﻝﻤﺫﻜﻭﺭ ﻓﻲ )ﻤﺭ‪١٥:١١‬ـ‪ ،١٧‬ﻤﺕ‪١٢:٢١‬ـ‪ ،١٣‬ﻝﻭ‪٤٥:١٩‬ـ‪،٤٦‬‬
‫ﻴﻭ‪١٣:٢‬ـ‪ (١٧‬ﻝﻡ ﻴﻜﻥ ﻤﺠﺭﺩ ﻋﻤﻠﻴﺔ ﺘﻁﻬﻴﺭ ﻝﻠﻬﻴﻜل‪ ،‬ﻴﻤﻜﻥ ﺇﺤﺘﺴﺎﺒﻬﺎ ﺃﻨﻬﺎ‬
‫ﺇﺭﺠﺎﻉ ﺍﻝﻤﻘﺩﺴﺎﺕ ﺇﻝﻰ ﻋﻤﻠﻬﺎ ﺍﻝﺼﺤﻴﺢ‪ ،‬ﺒل ﺃﻥ ﺍﻝﺴﻴﺩ ﺩﺨل ﺍﻝﻬﻴﻜل ﻝﻜﻰ‬
‫ﻴﻬﺩﻤﻪ‪ ،‬ﻷﻨﻪ ﺒﺼﺩﺩ ﺒﻨﺎﺀ ﻫﻴﻜل ﺁﺨﺭ ﺠﺩﻴﺩ‪ ،‬ﺃﺴﺎﺴﻪ ﺍﻝﺭﺴل ﻭﺍﻷﻨﺒﻴﺎﺀ‬
‫ﻭﺍﻝﻤﺴﻴﺢ ﻨﻔﺴﻪ ﻓﻴﻪ ﺤﺠﺭ ﺍﻝﺯﺍﻭﻴﺔ‪ .‬ﻴﻘﻭل ﻋﻤﻭﺩ ﺍﻝﺩﻴﻥ‪ ] :‬ﻜﺎﻥ ﻓﻲ ﺍﻝﻬﻴﻜل‬
‫ﺠﻤﻊ ﻜﺜﻴﺭ ﻤﻥ ﺍﻝﺘﺠﺎﺭ‪ ،‬ﺒﺎﺌﻌﻰ ﺍﻝﺜﻴﺭﺍﻥ ﻭﺘﺠﺎﺭ ﺍﻝﺨﺭﺍﻑ ﻭﺒﺎﺌﻌﻰ ﺍﻝﺤﻤﺎﻡ‬
‫ﻭﺍﻝﻴﻤﺎﻡ‪ ،‬ﻭﻫﺫﻩ ﻜﻠﻬﺎ ﻜﺎﻨﺕ ﻤﻥ ﺍﻝﺫﺒﺎﺌﺢ ﺒﺤﺴﺏ ﺍﻝﻁﻘﻭﺱ ﺍﻝﻴﻬﻭﺩﻴﺔ ﺍﻝﺸﺭﻋﻴﺔ‪.‬‬
‫ﻝﻜﻥ ﻗﺩ ﺁﻥ ﺍﻷﻭﺍﻥ ﻹﻨﺘﻬﺎﺀ ﺍﻝﻅل‪ ،‬ﻭﻝﻜﻰ ﻴﻠﻤﻊ ﺍﻝﺤﻕ‪ ،‬ﻭﻴﻅﻬﺭ ﺍﻝﺠﻤﺎل‬
‫ﺍﻝﺒﺩﻴﻊ ﻝﻠﻁﺭﻴﻕ ﺍﻝﻤﺴﻴﺤﻰ‪ ،‬ﻭﺃﻤﺠﺎﺩ ﺍﻝﺤﻴﺎﺓ ﺍﻝﻨﻘﻴﺔ‪ ،‬ﻭﺍﻝﺭﺍﺌﺤﺔ ﺍﻝﻌﻘﻠﻴﺔ ﺍﻝﺤﻠﻭﺓ‬
‫ﺍﻝﺘﻲ ﻝﻠﻌﺒﺎﺩﺓ ﺒﺎﻝﺭﻭﺡ ﻭﺍﻝﺤﻕ‪ ،‬ﻭﺩﻋﻭﺓ ﺍﻝﻨﺎﺱ ﺇﻝﻰ ﺤﻴﺎﺓ ﺃﻓﻀل ﻤﻥ ﺍﻝﻅﻼل‪،‬‬
‫ﻭﺇﻝﻰ ﺍﻝﺘﺒﺭﻴﺭ ﺍﻝﺤﻘﻴﻘﻲ ﺒﺎﻹﻴﻤﺎﻥ ﺒﺎﻝﻤﺴﻴﺢ‪ ،‬ﻭﻝﻬﺫﺍ ﻓﺈﻥ ﺍﻝﺤﻕ ـ ﺃﻯ ﺍﻝﻤﺴﻴﺢ‬
‫ـ ﺘﺼﺭﻑ ﺒﻤﻨﺘﻬﻰ ﺍﻝﺼﻭﺍﺏ‪ ،‬ﺇﺫ ﺃﻤﺭ ﺃﻥ ﺘﹸﺤﻤل ﺘﻠﻙ ﺍﻷﺸﻴﺎﺀ ﺍﻝﺘﻲ ﻫﻰ‬

‫‪ .P.G 74, 672-673‬ﻝﻘﺩ ﻜﺎﻨﺕ ﻝﺩﻯ ﻗﺎﺩﺓ ﻭﺸﻌﺏ ﺍﻝﻴﻬﻭﺩ ﻋﺎﺩﺓ ﻏﺭﻴﺒﺔ ﻭﻫﻰ ﺃﻨﻬﻡ ﻜﺎﻨﻭﺍ ﻴﻤﺯﻗﻭﻥ‬ ‫‪١١‬‬

‫ﺜﻴﺎﺒﻬﻡ ﺇﺫﺍ ﺴﻤﻌﻭﺍ ﺃﺤﺩ‪‬ﺍ ﺴﺏ‪ ‬ﺃﻭ ﺠﺩ‪‬ﻑ ﺒﻜﻠﻤﺔ ﺃﻭ ﺭﺃﻭﺍ ﺸﻴﺌًﺎ ﻤﺎ ﻴﻐﻀﺏ ﻭﺍﻀﻊ ﺍﻝﻨﺎﻤﻭﺱ‪ ،‬ﻭﻜﺎﻨﻭﺍ ﺒﺫﻝﻙ‬
‫ﻴﻅﻬﺭﻭﻥ ﺤﺯﻨﻬﻡ ﻭﻴﻌﺒﺭﻭﻥ ﻋﻥ ﻋﺩﻡ ﺭﻀﺎﻫﻡ ﻋﻤﺎ ﺤﺩﺙ‪ .‬ﻭﺃﻴﻀ‪‬ﺎ ﻜﻨﻭﻉ ﻤﻥ ﺘﺒﺭﺌﺔ ﺍﻝﻨﻔﺱ ﻤﻥ ﺍﻝﻤﺸﺎﺭﻜﺔ‬
‫ﻓﻲ ﺍﻝﺫﻨﺏ‪ .‬ﻭﻝﺫﻝﻙ ﻋﻨﺩﻤﺎ ﻜﺎﻥ ﻤﺨﻠﹼﺼﻨﺎ ﻴﺤﺎﻜﻡ ﺃﻤﺎﻡ ﻗﺎﺩﺓ ﺍﻝﻴﻬﻭﺩ ﻭﻁﻠﺏ ﻤﻨﻪ ﻗﻴﺎﻓﺎ ﺃﻥ ﻴﻘﻭل ﻤﻥ ﻫﻭ ﻭﻤﻥ‬
‫ﺃﻴﻥ ﺠﺎﺀ‪ ،‬ﻭﺃﺠﺎﺏ ﺒﺼﺭﺍﺤﺔ‪ " :‬ﺃﻨﺕ ﻗﻠﺕ ﻭﻤﻥ ﺍﻵﻥ ﺘﺒﺼﺭﻭﻥ ﺍﺒﻥ ﺍﻹﻨﺴﺎﻥ ﺠﺎﻝﺴ‪‬ﺎ ﻋﻥ ﻴﻤﻴﻥ ﺍﻝﻘﻭﺓ ﻭﺁﺘﻴ‪‬ﺎ‬
‫ﻋﻠﻰ ﺴﺤﺎﺏ ﺍﻝﺴﻤﺎﺀ " )ﻤﺕ‪٦٣:٢٦‬ـ‪ .(٦٤‬ﻗﻔﺯ ﻗﻴﺎﻓﺎ ﻤﻥ ﻋﻠﻰ ﻜﺭﺴﻴﻪ ﻭﻤﺯﻕ ﺜﻴﺎﺒﻪ ﻭﻭﻗﺎل "ﻝﻘﺩ ﺠﺩﻑ"‬
‫)ﻤﺕ‪) (٦٥:٢٦‬ﺍﻨﻅﺭ ﺃﻴﻀ‪‬ﺎ ﺃﻉ‪١١:١٤‬ـ‪ (١٨‬ﻭﻫﻜﺫﺍ ﺍﺘﺒﻊ ﻫﻴﻜل ﺍﷲ ﺍﻝﻌﺎﺩﺓ ﺍﻝﻴﻬﻭﺩﻴﺔ ﺍﻝﺴﺎﺌﺩﺓ ﻭﺸﻕ‬
‫ﺍﻝﻬﻴﻜل ﺜﻭﺒﻪ ﻓﻲ ﻝﺤﻅﺔ ﻤﻭﺕ ﺍﻝﻤﺴﻴﺢ ﺍﻝﻤﺨﻠﹼﺹ‪ ،‬ﻭﺫﻝﻙ ﻝﻜﻰ ﻴﺩﻴﻥ ﺍﻝﺸﺭ ﺍﻝﺫﻱ ﻓﻌﻠﻪ ﺍﻝﻴﻬﻭﺩ‪.‬‬
 ‫ﻝﻠﻨﺎﻤﻭﺱ‪ ،‬ﺨﺎﺭﺠ‪‬ﺎ [‪.١٢‬‬
‫ﻭﺍﻝﺫﻱ ﻴﻠﻔﺕ ﻨﻅﺭ ﻗﺎﺭﺉ ﺇﻨﺠﻴل ﻴﻭﺤﻨﺎ )‪١٣:٢‬ـ‪ (١٧‬ﻫﻭ ﺃﻥ ﺍﻝﺴﻴﺩ‬
‫ﻁﺭﺩ ﺍﻝﻐﻨﻡ ﻭﺍﻝﺒﻘﺭ ﺠﻤﻴﻌ‪‬ﺎ‪ ،‬ﻭﺍﻝﻤﻌﻨﻰ ﺃﻨﻪ ﻗﺩ ﺇﻨﻘﻀﻰ ﻋﻬﺩ ﺍﻝﺫﺒﺎﺌﺢ‪ ،‬ﻷﻥ‬
‫ﺫﺒﻴﺤﺔ ﺍﻝﺨﻼﺹ ﻗﺩ ﺃُﻋﺩﺕ‪ .‬ﻭﺍﻝﻬﻴﻜل ﺒﺩﻭﻥ ﺍﻝﺫﺒﺎﺌﺢ ﻻ ﻭﺠﻭﺩ ﻝﻪ ﺒﺤﺴﺏ‬
‫ﺍﻝﻁﻘﺱ ﺍﻝﻴﻬﻭﺩﻯ‪ :‬ﻗﺎل ﺍﻝﻤﺴﻴﺢ ﻝﻠﺴﺎﻤﺭﻴﺔ " ﻴﺎ ﺇﻤﺭﺃﺓ ﺼﺩﻗﻴﻨﻰ ﺃﻨﻪ ﺘﺄﺘﻰ‬
‫ﺴﺎﻋﺔ ﻻ ﻓﻲ ﻫﺫﺍ ﺍﻝﺠﺒل )ﺠﺯﺭﻴﻡ( ﻭﻻ ﻓﻲ ﺃﻭﺭﺸﻠﻴﻡ )ﺍﻝﻬﻴﻜل( ﺘﺴﺠﺩﻭﻥ‬
‫ﻝﻶﺏ" )ﻴﻭ‪ .(٢١:٤‬ﺇﻥ ﻁﺭﺩ ﺍﻝﺒﺎﻋﺔ ﻜﺎﻥ ﻴﺤﻤل ﻋﻤ ﹰ‬
‫ﻼ ﺭﻤﺯﻴ‪‬ﺎ‪ ،‬ﻓﻘﺩ ﺠﺎﺀ‬
‫ﺍﻝﻤﺴﻴﺢ ﻓﺼﺤﻨﺎ ﻝﻴ‪‬ﺫﺒﺢ ﻋﻨﺎ‪ ،‬ﻭﻝﺫﺍ ﻜﺎﻥ ﻴﺠﺏ ﺇﺒﻁﺎل ﺍﻝﺫﺒﻴﺤﺔ ﺍﻝﺩﻤﻭﻴﺔ ﻭﻋﺩﻡ‬
‫ﺍﻝﺤﺎﺠﺔ ﺇﻝﻴﻬﺎ‪.‬‬
‫ﻤﻥ ﻜل ﻤﺎ ﺴﺒﻕ ﻴﺘﻀﺢ ﻝﻨﺎ‪:‬‬
‫‪ ١‬ـ ﺃﻥ ﺍﻝﻬﻴﻜل ﻤﺭﺘﺒﻁ ﺒﻌﻼﻗﺔ ﺍﷲ ﺒﺸﻌﺒﻪ‪ ،‬ﻭﺃﻨﻪ ﻝﻴﺱ ﻝﻪ ﻗﻴﻤﺔ ﻓﻲ ﺫﺍﺘﻪ‬
‫ﺒﺩﻭﻥ ﺍﻝﺴﺎﻜﻥ ﻓﻴﻪ‪.‬‬
‫‪ ٢‬ـ ﺃﻥ ﻫﻴﻜل ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ ﺍﻨﺘﻬﻰ ﺘﻤﺎﻤ‪‬ﺎ ﺤﺴﺏ ﻨﺒﻭﺓ ﺍﻝﺭﺏ ﻴﺴﻭﻉ ﻋﻨﻪ‬
‫)ﺍﻨﻅﺭ ﻤﺭ‪١:١٣‬ـ‪ ،(٢‬ﻭﺼﺎﺭ ﺍﻝﻬﻴﻜل ﺍﻝﺠﺩﻴﺩ ﻫﻭ ﺠﺴﺩ ﺍﻝﺭﺏ ﻨﻔﺴﻪ )ﺍﻨﻅﺭ‬
‫ﻴﻭ‪١٨:٢‬ـ‪ ،(٢٢‬ﻫﻭ ﻜﻨﻴﺴﺘﻪ‪ ،‬ﺍﻝﺒﻨﺎﺀ ﺍﻝﻤﺒﻨﻰ ﻋﻠﻰ ﺃﺴﺎﺱ ﺍﻝﺭﺴل ﻭﺍﻷﻨﺒﻴﺎﺀ‪.‬‬
‫ﻭﺍﻝﺴﻴﺩ ﺍﻝﻤﺴﻴﺢ ﻨﻔﺴﻪ ﻫﻭ ﺤﺠﺭ ﺍﻝﺯﺍﻭﻴﺔ ﻓﻴﻪ )ﺍﻨﻅﺭ ﺃﻑ‪٢٠:٢‬ـ‪ ،(٢٢‬ﺒل‬
‫ﻼ ﻤﻘﺩﺴ‪‬ﺎ ﻓﻲ ﺍﻝﺭﺏ )ﺍﻨﻅﺭ ‪١‬ﻜﻭ‪ .(١٦:٣‬ﻓﻜﻴﻑ‬
‫ﻭﺼﺎﺭ ﺍﻝﻤﺅﻤﻨﻭﻥ ﺒﻪ ﻫﻴﻜ ﹰ‬
‫ﺒﻌﺩ ﻜل ﻫﺫﻩ ﺍﻝﺤﻘﺎﺌﻕ ﻨﺴﻤﻊ ﻓﻲ ﻫﺫﻩ ﺍﻷﻴﺎﻡ ﻋﻥ ﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ ﻫﻴﻜل ﺍﻝﻴﻬﻭﺩ‬
‫ﻓﻲ ﺃﻭﺭﺸﻠﻴﻡ‪ ،‬ﻭﻋﻠﻰ ﺃﻨﻪ ﻤﺭﺘﺒﻁ ﺒﻤﺠﻰﺀ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺜﺎﻨﻰ ﻭﺒﺭﺠﻭﻉ ﺍﻝﻴﻬﻭﺩ‬
‫ﺇﻝﻴﻪ‪ ،‬ﻤﻘﺘﺒﺴﻴﻥ ـ ﺍﻝﻘﺎﺌﻠﻴﻥ ﺒﺫﻝﻙ ﺍﻝﺭﺃﻯ ـ ﻤﻥ ﻨﺒﻭﺍﺕ ﺍﻷﻨﺒﻴﺎﺀ‪ :‬ﻤﺜﺎل ﺤﺠﻰ‬
‫ﻼ ﻫل ﺍﻝﻭﻗﺕ‬
‫)‪١:١‬ـ‪ " (١١‬ﻓﻜﺎﻨﺕ ﻜﻠﻤﺔ ﺍﻝﺭﺏ ﻋﻥ ﻴﺩ ﺤﺠﻰ ﺍﻝﻨﺒﻰ ﻗﺎﺌ ﹰ‬

‫ﻤﻥ ﺘﻔﺴﻴﺭ ﺇﻨﺠﻴل ﻝﻭﻗﺎ ﺝ‪ ،٥‬ﺇﺼﺩﺍﺭ ﻤﺭﻜﺯ ﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺀ‪ ،‬ﺍﻝﻘﺎﻫﺭﺓ ‪٢٠٠١‬ﻡ‪ ،‬ﺹ‪.٤٨ ،٤٥‬‬ ‫‪١٢‬‬
‫ﻝﻜﻡ ﺃﻨﺘﻡ ﺃﻥ ﺘﺴﻜﻨﻭﺍ ﻓﻲ ﺒﻴﻭﺘﻜﻡ ﺍﻝﻤﻐﺸﺎﺓ ﻭﻫﺫﺍ ﺍﻝﺒﻴﺕ ﺨﺭﺍﺏ‪ .‬ﻭﺍﻵﻥ ﻓﻬﻜﺫﺍ‬
‫ﻗﺎل ﺭﺏ ﺍﻝﺠﻨﻭﺩ‪ ..‬ﺍﺼﻌﺩﻭﺍ ﺇﻝﻰ ﺍﻝﺠﺒل ﻭﺁﺘﻭﺍ ﺒﺨﺸﺏ ﻭﺍﺒﻨﻭﺍ ﺍﻝﺒﻴﺕ‬
‫ﻓﺄﺭﻀﻰ ﻋﻠﻴﻪ ﻭﺃﺘﻤﺠﺩ ﻗﺎل ﺍﻝﺭﺏ‪ ."..‬ﻭﺃﻴﻀ‪‬ﺎ ﺯﻜﺭﻴﺎ )‪ " (٩:٨‬ﻫﻜﺫﺍ ﻗﺎل‬
‫ﺭﺏ ﺍﻝﺠﻨﻭﺩ ﻝﺘﺘﺸﺩﺩ ﺃﻴﺩﻴﻜﻡ ﺃﻴﻬﺎ ﺍﻝﺴﺎﻤﻌﻭﻥ ﻓﻲ ﻫﺫﻩ ﺍﻷﻴﺎﻡ ﻫﺫﺍ ﺍﻝﻜﻼﻡ ﻤﻥ‬
‫ﺃﻓﻭﺍﻩ ﺍﻷﻨﺒﻴﺎﺀ ﺍﻝﺫﻱ ﻜﺎﻥ ﻴﻭﻡ ُﺃﺴ‪‬ﺱ ﺒﻴﺕ ﺭﺏ ﺍﻝﺠﻨﻭﺩ ﻝﺒﻨﺎﺀ ﺍﻝﻬﻴﻜل"‪.‬‬
‫ﻭﻤﻌﻁﻴﻥ ﺃﻭﺼﺎﻓﹰﺎ ﻤﻥ ﺭﺅﻴﺎ ﺤﺯﻗﻴﺎل )‪٢٠:٤٠‬ـ‪ .(٤٧‬ﻭﻓﻲ ﺍﻝﺤﻘﻴﻘﺔ ﺇﻥ‬
‫ﻨﺒﻭﺍﺕ ﺍﻷﻨﺒﻴﺎﺀ ﺤﺠﻰ )‪١:١‬ـ‪ (١١‬ﻭﺯﻜﺭﻴﺎ )‪ (٩:٨‬ﺇﻨﻤﺎ ﺘﺘﻜﻠﻡ ﻋﻥ ﺇﻋﺎﺩﺓ‬
‫ﺒﻨﺎﺀ ﻫﻴﻜل ﺴﻠﻴﻤﺎﻥ‪ ،‬ﺒﻌﺩ ﻫﺩﻤﻪ ﺃﻴﺎﻡ ﺍﻝﺴﺒﻰ ﺍﻝﺒﺎﺒﻠﻰ‪ ،‬ﻭﻻ ﺘﺸﻴﺭ ﻤﻥ ﻗﺭﻴﺏ ﺃﻭ‬
‫ﻤﻥ ﺒﻌﻴﺩ ﺇﻝﻰ ﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ ﺍﻝﻬﻴﻜل ﺍﻝﺫﻱ ﺤﻜﻡ ﺍﻝﻤﺴﻴﺢ ﺒﺨﺭﺍﺒﻪ ﺇﻝﻰ ﺍﻷﺒﺩ‪.‬‬
‫ﻭﺤﺘﻰ ﺤﺯﻗﻴﺎل ﺍﻝﻨﺒﻰ ﻨﻔﺴﻪ ﻓﻘﺩ ﺃُﺨﺫ ﺇﻝﻰ ﺍﻝﺴﺒﻰ ﻓﻲ ‪ ٥٩٧‬ﻕ‪.‬ﻡ ﻭﺒﺩﺃﺕ‬
‫ﻨﺒﻭﺍﺘﻪ ﻓﻲ ﺍﻝﺴﻨﺔ ﺍﻝﺨﺎﻤﺴﺔ ﻤﻥ ﺴﺒﻰ ﻴﻬﻭﻴﺎﻜﻴﻥ ﺍﻝﻤﻠﻙ )‪.(٢:١‬‬

‫ا!‪ H$‬و&‪ ,‬ا]م‬

‫د‪  
 .‬ا‬
‫ﺍﻝﺴﻼﻡ ﻫﻭ ﺃﺤﺩ ﺜﻤﺎﺭ "ﺍﻹﻴﻤﺎﻥ" ﺍﻝﻤﺴﻴﺤﻰ‪ ،‬ﻜﻤﺎ ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﺒﻭﻝﺱ‬
‫ﺍﻝﺭﺴﻭل‪ " :‬ﻓﺈﺫ 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" )ﺭﻭ‪(٢ ،١ :٥‬‬
‫ﻼ ﻭﺸﺭﺒ‪‬ﺎ‪،‬‬
‫ﺍﻝﻤﺴﻴﺤﻴﺔ ﻓﻰ ﺠﻭﻫﺭﻫﺎ ﻫﻰ ﺩﻋﻭﺓ ﻝﻠﺴﻼﻡ " ﻝﻴﺱ ﻤﻠﻜﻭﺕ ﺍﷲ ﺃﻜ ﹰ‬
‫ﺒل ﻫﻭ ﺒﺭ ﻭﺴﻼﻡ ﻭﻓﺭﺡ ﻓﻰ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ" )ﺭﻭ‪.(١٧ :١٤‬‬
‫‪ Ι‬ـ ‪:= &-‬‬
‫ﺘﻌﺒﻴﺭ "ﺍﻝﺴﻼﻡ" ﺒﺎﻝﻴﻭﻨﺎﻨﻴﺔ ﻫﻭ ‪ εἰρήνη‬ﻭﻫﻰ ﻜﻠﻤﺔ ﺘﻌﺒﺭ ﻋﻥ "ﺤﺎﻝﺔ"‬
‫ﻭﻋﻥ "ﺴﻠﻭﻙ"‪ ،‬ﻭﻜﺎﻨﺕ ﺘﺴﺘﺨﺩﻡ ﻓﻰ ﺍﻝﻘﺩﻴﻡ ﻝﻠﺘﻌﺒﻴﺭ ﻋﻥ ﺤﺎﻝﺔ ﻭﻨﻬﺎﻴﺔ ﺩﺍﺌﻤﺔ‬
‫ﺏ ﻓﻰ ﻜﺘﺎﺏ "ﺍﻝﻤﺩﺭﻜﺎﺕ"‬
‫ﻝﻠﺤﺭﻭﺏ‪ .‬ﻭﻓﻰ ﺍﻝﻌﺼﻭﺭ ﺍﻝﻤﺴﻴﺤﻴﺔ ﺍﻷﻭﻝﻰ ﹸﻜ ‪‬ﺘ ‪‬‬
‫ﺍﻝﻤﻨﺴﻭﺏ ﻝﻠﻘﺩﻴﺱ ﻜﻠﻴﻤﻨﻀﺱ ﺍﻝﺭﻭﻤﺎﻨﻰ ‪" :‬ﻤﻥ ﻝﻡ ﻴﻘﺒل ﻜﻠﻤﺎﺕ ﺍﻝﺴﻼﻡ‪ ،‬ﻭﻻ‬
‫ﻴﺴﺘﺠﻴﺏ ﻝﻠﺤﻕ‪ ،‬ﻨﻌﺭﻑ ﻜﻴﻑ ﻨﻭﺠﻪ ﻀﺩﻩ ﺤﺭﺏ ﺍﻝﻜﻠﻤﺔ ﻭﻨﻭﺒﺨﻪ ﺒﺤﺩﺓ ﺒﺘﻔﻨﻴﺩ‬
‫ﺠﻬﻠﻪ ﻭﺍﺘﻬﺎﻤﻪ ﺒﺨﻁﺎﻴﺎﻩ‪ ...‬ﻤﻥ ﺍﻝﻀﺭﻭﺭﻯ ﺃﻥ ﻨﻘﺩﻡ ﺴﻼﻤ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﻜﺎﻥ ﺃﺤﺩ ﺍﺒﻨﹰﺎ‬
‫ﻝﻠﺴﻼﻡ ﻴﺤل ﺴﻼﻤﻨﺎ ﻋﻠﻴﻪ‪ ،‬ﺃﻤﺎ ﻤﻥ ﻴﻘﻴﻡ ﻨﻔﺴﻪ ﻋﺩﻭ‪‬ﺍ ﻝﻠﺴﻼﻡ‪ ،‬ﻓﻴﺭﺠﻊ ﺴﻼﻤﻨﺎ‬
‫ﺇﻝﻴﻨﺎ" )ﺍﻝﻤﺩﺭﻜﺎﺕ‪.(٣١ :٢‬‬
‫* ﻓﻰ ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ ﻨﺠﺩ ﺃﻥ "ﺍﻝﺴﻼﻡ" ﻴﺴﺘﺨﺩﻡ ﻜﺈﺤﺩﻯ ﻋﻁﺎﻴﺎ "ﻴﻬﻭﺓ " ﻤﺜﻠﻤﺎ ﺠﺎﺀ‬
‫)ﻤﻠﻭﻙ‪) ،(٢٤ :٦‬ﺨﺭﻭﺝ‪ ،(١٥ :١٧‬ﻭﺍﺴﺘﺨﺩﺍﻤﺎﺘﻬﺎ ﻜﺘﻌﺒﻴﺭ ﻋﻥ ﺍﻝﺒﺸﺎﺭﺓ‬
‫ﺍﻝﻨﺒﻭﻴﺔ‪ " :‬ﺍﻝﻨﺒﻰ ﺍﻝﺫﻯ ﺘﻨﺒﺄ ﺒﺎﻝﺴﻼﻡ ﻓﻌﻨﺩ ﺤﺼﻭل ﻜﻠﻤﺔ ﺍﻝﻨﺒﻰ ‪‬ﻋﺭﹺﻑ ﺫﻝﻙ ﺍﻝﻨﺒﻰ‬
‫ﺃﻥ ﺍﻝﺭﺏ ﻗﺩ ﺃﺭﺴﻠﻪ ﺤﻘﹰﺎ"‪) .‬ﺇﺭ‪ .(٩ :٢٨‬ﻜﻤﺎ ﺘﺸﻴﺭ ﻓﻰ ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ ﺇﻝﻰ ﺃﻨﻬﺎ‬
‫ﺠﺯﺀ ﻤﻜﻤل ﻝﻼﻨﺘﻅﺎﺭ ﺍﻷﺴﺨﺎﺘﻭﻝﻭﺠﻰ ﻤﺜﻠﻤﺎ ﺠﺎﺀ ﻓﻰ ﺴﻔﺭ ﺯﻜﺭﻴﺎ‪ " :‬ﺍﺒﺘﻬﺠﻰ‬
‫ﺠﺩ‪‬ﺍ ﻴﺎ ﺍﺒﻨﺔ ﺼﻬﻴﻭﻥ ﺍﻫﺘﻔﻰ ﻴﺎ ﺒﻨﺕ ﺃﻭﺭﺸﻠﻴﻡ‪ .‬ﻫﻭﺫﺍ ﻤﻠﻜﻙ ﻴﺄﺘﻰ ﺇﻝﻴﻙ ﻫﻭ ﻋﺎﺩل‬
‫ﻭﻤﻨﺼﻭﺭ ﻭﺩﻴﻊ ﻭﺭﺍﻜﺏ ﻋﻠﻰ ﺤﻤﺎﺭ ﻭﻋﻠﻰ ﺠﺤﺵ ﺍﺒﻥ ﺃﺘﺎﻥ‪ ...‬ﻭﻴﺘﻜﻠﻡ ﺒﺎﻝﺴﻼﻡ‬
‫ﻝﻸﻤﻡ ﻭﺴﻠﻁﺎﻨﻪ ﻤﻥ ﺍﻝﺒﺤﺭ ﺇﻝﻰ ﺍﻝﺒﺤﺭ" )ﺯﻙ‪٩:٩‬ـ ‪.(١٢‬‬

‫‪ II‬ـ “ ا]م “ ‪ F‬ا&‪

G‬ا‪:

E‬‬
‫‪ ١‬ـ "ﺍﻝﺴﻼﻡ" ﻓﻰ ﻤﻌﻨﺎﻩ ﺍﻝﺠﻭﻫﺭﻯ ﺃﻨﻪ ﺤﺎﻝﺔ ﻁﺒﻴﻌﻴﺔ ﻝﻸﺸﻴﺎﺀ ﺠﻤﻴﻌ‪‬ﺎ " ﻷﻥ‬
‫ﺍﷲ ﻝﻴﺱ ﺇﻝﻪ ﺘﺸﻭﻴﺵ ﺒل ﺇﻝﻪ ﺴﻼﻡ‪ .‬ﻜﻤﺎ ﻓﻰ ﺠﻤﻴﻊ ﻜﻨﺎﺌﺱ ﺍﻝﻘﺩﻴﺴﻴﻥ" )‪ ١‬ﻜﻭ‬
‫‪(٣٣ : ١٤‬‬
‫‪ ٢‬ـ ﺍﻝﺴﻼﻡ ﻜﺨﻼﺹ ﺃﺨﺭﻭﻯ ﻝﻜل ﺍﻝﺠﻨﺱ ﺍﻝﺒﺸﺭﻯ‪" :‬ﻭﻓﻴﻤﺎ ﻫﻭ ﻴﻘﺘﺭﺏ ﻨﻅﺭ‬
‫ﻼ‪ :‬ﺇﻨﻙ ﻝﻭ ﻋﻠﻤﺕ ﺃﻨﺕ ﺃﻴﻀ‪‬ﺎ ﺤﺘﻰ ﻓﻰ ﻴﻭﻤﻙ ﻫﺫﺍ‬
‫ﺇﻝﻰ ﺍﻝﻤﺩﻴﻨﺔ ﻭﺒﻜﻰ ﻋﻠﻴﻬﺎ ﻗﺎﺌ ﹰ‬
‫ﻤﺎ ﻫﻭ ﻝﺴﻼﻤﻙ‪ ،‬ﻭﻝﻜﻥ ﺍﻵﻥ ﻗﺩ ﺃُﺨﻔﻰ ﻋﻥ ﻋﻴﻨﻴﻙ" )ﻝﻭ‪.(٤٢ :١٩‬‬
‫‪ ٣‬ـ ﺍﻝﺴﻼﻡ ﻜﺤﺎﻝﺔ ﺴﻼﻡ ﻤﻊ ﺍﷲ " ﻷﻨﻪ ﻫﻭ ﺴﻼﻤﻨﺎ ﺍﻝﺫﻯ ﺠﻌل ﺍﻻﺜﻨﻴﻥ ﻭﺍﺤﺩ‪‬ﺍ‬
‫ﻼ ﺒﺠﺴﺩﻩ ﻨﺎﻤﻭﺱ ﺍﻝﻭﺼﺎﻴﺎ‬
‫ﻭﻨﻘﺽ ﺤﺎﺌﻁ ﺍﻝﺴﻴﺎﺝ ﺍﻝﻤﺘﻭﺴﻁ ﺃﻯ ﺍﻝﻌﺩﺍﻭﺓ ‪ .‬ﻤﺒﻁ ﹰ‬
‫ﻓﻰ ﻓﺭﺍﺌﺽ ﻝﻜﻰ ﻴﺨﻠﻕ ﺍﻻﺜﻨﻴﻥ ﻓﻰ ﻨﻔﺴﻪ ﺇﻨﺴﺎﻨﹰﺎ ﻭﺍﺤﺩ‪‬ﺍ ﺠﺩﻴﺩ‪‬ﺍ ﺼﺎﻨﻌ‪‬ﺎ‬
‫ﺴﻼﻤ‪‬ﺎ‪) "....‬ﺃﻓﺴﺱ ‪ ١٤ : ٢‬ـ ‪.(١٦‬‬
‫‪ ٤‬ـ ﺴﻼﻡ ﺍﻹﻨﺴﺎﻥ ﻤﻊ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻤﺜﻠﻤﺎ ﺠﺎﺀ ﻓﻰ ﺭﺴﺎﻝﺔ ﺍﻝﻘﺩﻴﺱ ﺒﻭﻝﺱ ﺍﻷﻭﻝﻰ‬
‫ﺇﻝﻰ ﺃﻫل ﻜﻭﺭﻨﺜﻭﺱ‪ " :‬ﻭﻝﻜﻥ ﺇﻥ ﻓﺎﺭﻕ ﻏﻴﺭ ﺍﻝﻤﺅﻤﻥ ﻓﻠﻴﻔﺎﺭﻕ‪ .‬ﻝﻴﺱ ﺍﻷﺥ ﺃﻭ‬
‫ﺍﻷﺨﺕ ﻤﺴﺘﻌﺒﺩ‪‬ﺍ ﻓﻰ ﻤﺜل ﻫﺫﻩ ﺍﻷﺤﻭﺍل‪ .‬ﻭﻝﻜﻥ ﺍﷲ ﻗﺩ ﺩﻋﺎﻨﺎ ﻓﻰ ﺍﻝﺴﻼﻡ"‬
‫)‪١‬ﻜﻭ‪.(١٥ :٧‬‬
‫‪ ٥‬ـ ﺍﻝﺴﻼﻡ ﻜﺴﻼﻡ ﺍﻝﻨﻔﺱ‪ " :‬ﻭﻝﻴﻤﻸﻜﻡ ﺇﻝﻪ ﺍﻝﺭﺠﺎﺀ ﻜل ﺴﺭﻭﺭ ﻭﺴﻼﻡ ﻓﻰ‬
‫ﺍﻹﻴﻤﺎﻥ ﻝﺘﺯﺩﺍﺩﻭﺍ ﻓﻰ ﺍﻝﺭﺠﺎﺀ ﺒﻘﻭﺓ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ" )ﺭﻭ‪.(١٣ :١٥‬‬
 ‫‪ III‬ـ ‪" j&-‬ء ا‪ J/ ,A‬ا]م‪:‬‬
‫ﺍﻝﻤﻭﻋﻅﺔﻋﻠﻰ ﺍﻝﺠﺒل‪ " :‬ﻁﻭﺒﻰ ﻝﺼﺎﻨﻌﻰ ﺍﻝﺴﻼﻡ‪ ،‬ﻷﻨﻬﻡ ﺃﺒﻨﺎﺀ ﺍﷲ ﻴ‪‬ﺩﻋﻭﻥ"‪.‬‬
‫* ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ ﺍﻝﻔﻡ‪] :‬ﺍﻝﺭﺏ ﻫﻨﺎ ﻻ ﻴﻭﺩ ﻓﻘﻁ ﺃﻥ ﻴ‪‬ﺯﻴل‬
‫ﺍﻝﺨﺼﺎﻡ ﻭﺍﻝﻜﺭﺍﻫﻴﺔ ﺍﻝﻠﺫﻴﻥ ﻨﺤﻤﻠﻬﻤﺎ ﻓﻰ ﺃﻨﻔﺴﻨﺎ ﻤﻥ ﺠﻬﺔ ﺒﻌﻀﻨﺎ ﺍﻝﺒﻌﺽ‪ ،‬ﺒل‬
‫ﺒﺠﺎﻨﺏ ﻫﺫﺍ ﻴﻁﻠﺏ ﻤﻨﺎ ﺸﻴﺌًﺎ ﺁﺨﺭ ﻭﻫﻭ‪ :‬ﺃﻥ ﻨﺠﻌل ﻫﺅﻻﺀ ﺍﻝﻤﺘﺨﺎﺼﻤﻴﻥ ﻭﺍﺤﺩ‪‬ﺍ‪.‬‬
‫ﺍﻝﻤﻜﺎﻓﺄﺓ ﺍﻝﺘﻰ ﻴﺴﻜﺒﻬﺎ ﻋﻠﻴﻨﺎ‪ ،‬ﺭﻭﺤﻴﺔ " ﻷﻨﻬﻡ ﺃﺒﻨﺎﺀ ﺍﷲ ﻴﺩﻋﻭﻥ"‪.‬‬
‫ﻫﺫﺍ ﻫﻭ ﻋﻤل ﺍﻻﺒﻥ ﺍﻝﻭﺤﻴﺩ‪] :‬ﺃﻥ ﻴﻭﺤ‪‬ﺩ ﺍﻝﻤﻨﻘﺴﻤﻴﻥ ﻭﻴﺼﺎﻝﺢ ﺍﻝﻤﺘﺒﺎﻋﺩﻴﻥ‪.‬‬
‫ﺇﺫﻥ ﻋﻤل ﺍﻝﻤﺼﺎﻝﺤﺔ ﺒﻴﻥ ﺍﻝﻤﺘﺨﺎﺼﻤﻴﻥ ﻴﻜﺘﻤل ﺒﺄﻥ ﻨﺠﻌﻠﻬﻡ ﻭﺍﺤﺩ‪‬ﺍ[‪.‬‬
‫* ﺍﻝﻘﺩﻴﺱ ﺃﻏﺴﻁﻴﻨﻭﺱ‪) :‬ﺍﻝﺴﻼﻡ ﺍﻝﻤﻁﻠﻭﺏ ﻫﻭ ﺴﻼﻡ ﺍﻹﻨﺴﺎﻥ ﻤﻊ ﻨﻔﺴﻪ(‬
‫ﺇﻨﻪ ﻜﻤﺎل ﺍﻝﺴﻼﻡ‪ ،‬ﺤﻴﺙ ﻻ ﻴﻭﺠﺩ ﺸﺊ ﻴﺩﻋﻭ ﻝﻠﺘﻌﺎﺭﺽ‪ ،‬ﻭﺃﺒﻨﺎﺀ ﺍﷲ ﻫﻡ‬
‫ﺼﺎﻨﻌﻭ ﺴﻼﻡ‪ ،‬ﺤﻴﺙ ﻻ ﻴﻭﺠﺩ ﻓﻴﻬﻡ ﺸﺊ ﻴ‪‬ﻘﺎﻭﻡ ﺍﷲ‪ ،‬ﻭﻴﻘﻴﻨﹰﺎ ﻴﻨﺒﻐﻰ ﺃﻥ ﻴﺤﻤﻠﻭﺍ‬
‫ﻻ ﻓﻰ ﺃﻨﻔﺴﻬﻡ( ﻋﻨﺩﻤﺎ ﻴﺴﻭﺩ ﺍﻻﻨﺴﺠﺎﻡ ﺒﻴﻥ‬
‫ﺸﺒﻪ ﺃﺒﻴﻬﻡ‪ ،‬ﻓﻬﻡ ﺼﺎﻨﻌﻭ ﺴﻼﻡ )ﺃﻭ ﹰ‬
‫ﻤﻴﻭﻝﻬﻡ ﻭﺃﻨﻔﺴﻬﻡ‪ ،‬ﻓﻴﺨﻀﻌﻭﻥ ﺍﻝﻤﻴﻭل ﻝﻠﻌﻘل‪ ،‬ﺃﻯ ﻝﻠﺫﻫﻥ ﻭﺍﻝﺭﻭﺡ‪.‬‬
‫ﻭﺒﺈﺨﻀﺎﻋﻬﻡ ﺸﻬﻭﺍﺘﻬﻡ ﺍﻝﺠﺴﺩﻴﺔ ﺘﻤﺎﻤ‪‬ﺎ ﻴﺼﻴﺭﻭﻥ ﻤﻠﻜﻭﺘﹰﺎ ﷲ‪ :‬ﺤﻴﺙ ﺘﺴﻴﺭ‬
‫ﻜل ﺍﻷﻤﻭﺭ ﺒﺘﺭﺘﻴﺏ ﻭﻝﻴﺎﻗﺔ‪ ،‬ﺤﻴﺙ ﻴﺤﻜﻡ ﻭﻴﺴﻭﺩ ﺍﻝﺠﺎﻨﺏ ﺍﻷﺴﻤﻰ ﻓﻰ ﺍﻹﻨﺴﺎﻥ‪،‬‬
‫ﺒﻼ ﻤﻘﺎﻭﻤﺔ‪ ،‬ﻋﻠﻰ ﺒﻘﻴﺔ ﺍﻝﻌﻨﺎﺼﺭ ﺍﻝﺘﻰ ﺘﺸﺎﺭﻜﻨﺎ ﻓﻴﻬﺎ ﺍﻝﺤﻴﻭﺍﻨﺎﺕ )ﻭﻫﻰ ﺍﻝﻐﺭﺍﺌﺯ‬
‫ﺍﻝﺠﺴﺩﻴﺔ(‪ .‬ﻭﻜل ﻋﻨﺼﺭ ﺴﺎ ﹴﻡ ﻓﻰ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﺃﻋﻨﻰ ﺒﻪ ﺍﻝﻔﻜﺭ ﻭﺍﻝﻌﻘل‪ ،‬ﻴﺨﻀﻊ ﻫﻭ‬
‫ﺒﻨﻔﺴﻪ ﻝﻤﺎ ﻫﻭ ﺃﺴﻤﻰ ﻤﻨﻪ ﺃﻴﻀ‪‬ﺎ‪ ،‬ﺃﻯ ﺍﻝﺤﻕ ﺫﺍﺘﻪ ﺍﻝﺫﻯ ﻫﻭ ﺍﺒﻥ ﺍﷲ ﺍﻝﻭﺤﻴﺩ‪ .‬ﻷﻥ‬
‫ﺍﻹﻨﺴﺎﻥ ﻻ ﻴﻤﻜﻨﻪ ﺃﻥ ﻴﺴﻭﺩ ﻋﻠﻰ ﺍﻷﺸﻴﺎﺀ ﺍﻷﻗل ﻤﻨﻪ ﺇﻥ ﻝﻡ ﻴﺨﻀﻊ ﻫﻭ ﻨﻔﺴﻪ‬
‫ﻝﻤﺎ ﻫﻭ ﺃﻋﻠﻰ ﻤﻨﻪ‪ .‬ﻭﻫﺫﺍ ﻫﻭ ﺍﻝﺴﻼﻡ ﺍﻝﺫﻯ ﺃُﻋﻁﻰ ﻝﻠﻨﺎﺱ ﺫﻭﻯ ﺍﻹﺭﺍﺩﺓ‬
‫ﺍﻝﺼﺎﻝﺤﺔ‪.‬‬
‫ﻫﺫﻩ ﻫﻰ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﺍﻝﺤﻜﻴﻡ ﺍﻝﻜﺎﻤل ﻭﺍﻝﻤﺘﻘﺩﻡ ﻓﻰ ﺍﻝﻨﻌﻤﺔ‪ .‬ﻭﻋﻥ ﻤﺜل ﻫﺫﻩ‬
‫ﺍﻝﻤﻤﻠﻜﺔ ﺍﻝﺘﻰ ﻴﺴﻭﺩﻫﺎ ﺍﻝﺴﻼﻡ ﺍﻝﻜﺎﻤل ﻭﺍﻝﻭﺌﺎﻡ‪ ،‬ﻴ‪‬ﻁﺭﺡ ﺨﺎﺭﺠ‪‬ﺎ ﺭﺌﻴﺱ ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ‬
‫ﻻ ﺤﻴﺙ ﺍﻝﻤﻌﺎﻨﺎﺓ ﻭﺍﻝﻔﻭﻀﻰ‪.‬‬
‫ﺍﻝﺫﻯ ﻻ ﻴﺴﻭﺩ ﺇ ﹼ‬
‫ﺃﻤﺎ ﻋﻨﺩﻤﺎ ﻴﻘﻭﻡ ﻫﺫﺍ ﺍﻝﺴﻼﻡ ﻓﻰ ﺍﻝﺩﺍﺨل ﻭﻴﺭﺴﺦ‪ ،‬ﻓﺈﻥ ﺃﻴﺔ ﺍﻀﻁﻬﺎﺩﺍﺕ ﺒﻌﺩ‬
‫ﺫﻝﻙ ﻴﺜﻴﺭﻫﺎ ﺫﻝﻙ ﺍﻝﻤﻨﻁﺭﺡ ﺨﺎﺭﺠ‪‬ﺎ‪ ،‬ﺴﻭﻑ ﺘﻜﻭﻥ ﻝﻤﺠﺩ ﺍﷲ ﺒﺎﻝﻀﺭﻭﺭﺓ‪ ،‬ﻷﻨﻪ‬
‫ﻴﺼﺒﺢ ﻏﻴﺭ ﻗﺎﺩﺭ ﺃﻥ ﻴﺯﻋﺯﻉ ﺃﻯ ﺸﺊ ﻓﻰ ﻫﺫﺍ ﺍﻝﺒﻨﺎﺀ ﺍﻝﻜﺒﻴﺭ‪ ،‬ﺒل ﺤﻴﻨﻤﺎ ﺘﺨﻔﻕ‬
‫ﻰ ﺒﻬﺎ ﻫﺫﺍ ﺍﻝﺒﻨﺎﺀ ﻤﻥ‬
‫ﻤﻜﺎﺌﺩﻩ ﺍﻝﻤ‪‬ﺩﺒ‪‬ﺭﺓ‪ ،‬ﻴﻌﻠﻥ ﻋﻠﻰ ﺍﻝﻤﻸ ﻋ‪‬ﻅﻡ ﺍﻝﻘﻭﺓ ﺍﻝﺘﻰ ﻗﺩ ﺒ‪‬ﻨ ‪‬‬
‫ﺍﻝﺩﺍﺨل‪ .‬ﻭﻝﺫﺍ ﻴ‪‬ﺘﺒﻊ ﺍﻝﺭﺏ ﻗﻭﻝﻪ ﻫﻜﺫﺍ‪ " :‬ﻁﻭﺒﻰ ﻝﻠﻤﻀﻁﻬﺩﻴﻥ ﻤﻥ ﺃﺠل ﺍﻝﺒﺭ‪ ،‬ﻷﻥ‬
‫ﻝﻬﻡ ﻤﻠﻜﻭﺕ ﺍﻝﺴﻤﻭﺍﺕ"‪.‬‬
‫* ﺍﻝﻘﺩﻴﺱ ﻏﺭﻴﻐﻭﺭﻴﻭﺱ ﺍﻝﻨﻴﺴﻰ‪) :‬ﺼ‪‬ﻨﻊ ﺍﻝﺴﻼﻡ(‬
‫ﺇﻥ ﻤﻥ ﻴﻨﻘﺫ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺒﺸﺭﻴﺔ ﻤﻥ ﻤﺜل ﻫﺫﺍ ﺍﻝﺩﺍﺀ ﺍﻝﻭﺒﻴل )ﺃﻯ ﺍﻝﻜﺭﺍﻫﻴﺔ(‪،‬‬
‫ﻥ ﺒﺎﻝﻠﻁﻑ ﻭﺍﻝﺴﻼﻡ‪ ،‬ﻴﻘﺎﺭﺏ ﺒﻴﻥ ﺍﻝﻤﺘﺒﺎﻋﺩﻴﻥ ﻭﻴﻘﻭﺩ ﺍﻝﻨﺎﺱ ﺇﻝﻰ ﺍﻝﻤﺤﺒﺔ‬
‫ﻭ ‪‬ﻤ ‪‬‬
‫ﻭﺍﻝﻭﻓﺎﻕ‪ ،‬ﻓﺈﻨﻪ ﻴﻌﻤل ﺒﺫﻝﻙ ﻋﻤل ﺍﻝﻘﻭﺓ ﺍﻹﻝﻬﻴﺔ‪ ،‬ﺒﺈﺒﻌﺎﺩﻩ ﺍﻝﺸﺭ ﻤﻥ ﺍﻝﻁﺒﻴﻌﺔ‬
‫ﺍﻝﺒﺸﺭﻴﺔ ﻭﺒﺈﺤﻼﻝﻪ ﺍﻝﺨﻴﺭ ﻤﻜﺎﻨﻪ‪.‬‬
‫ﻤﻥ ﺃﺠل ﻫﺫﺍ ‪‬ﺩﻋ‪‬ﻰ ﺼﺎﻨﻊ ﺍﻝﺴﻼﻡ ﺍﺒﻨﹰﺎ ﷲ‪ ،‬ﻷﻨﻪ ﻴﺘﻤﺜل ﺤﻘﹰﺎ ﺒﺎﷲ ﺍﻝﺫﻯ ﻴﻤﻨﺢ‬
‫ﻨ‪‬ﻌﻤﻪ ﻝﻺﻨﺴﺎﻥ‪.‬‬
‫ﺇﺫﻥ " ﻁﻭﺒﻰ ﻝﺼﺎﻨﻌﻰ ﺍﻝﺴﻼﻡ‪ ،‬ﻷﻨﻬﻡ ﺃﺒﻨﺎﺀ ﺍﷲ ﻴ‪‬ﺩﻋﻭﻥ"‪ ،‬ﻫﻰ ﻝﻤﻥ ﻴﻘﺘﺩﻭﻥ‬
‫ﺒﻤﺤﺒﺔ ﺍﷲ ﻝﻠﺒﺸﺭ‪ ،‬ﻭﺍﻝﺫﻴﻥ ﻝﻬﻡ ﺤﻴﺎﺓ ﺘﺘﺴﻡ ﺒﺎﻝﺴﻤﺔ ﺍﻝﻤﻤﻴﺯﺓ ﻝﻠﻌﻤل ﺍﻹﻝﻬﻰ‪.‬‬
‫ﺇﻥ ﻤﻭﺯﻉ ﻭﺭﺏ ﺍﻝﻨﻌﻡ ﻜﻠﻬﺎ ﻜﻔﻴل ﺃﻥ ﻴﺒﻴﺩ ﻭﻴﻼﺸﻰ ﻜل ﻤﺎ ﻫﻭ ﻏﺭﻴﺏ ﻋﻥ‬
‫ﻫﺫﺍ ﺍﻝﺨﻴﺭ ﺍﻝﺫﻯ ﻴﻤﻨﺤﻪ‪ .‬ﻭﻫﺎﻙ ﻫﻰ ﺍﻷﻋﻤﺎل ﺍﻝﺘﻰ ﺘﻔﺭﻀﻬﺎ ﻋﻠﻴﻙ ﺸﺭﻴﻌﺘﻪ‬
‫ﺹ ﻋﻨﻙ ﺍﻝﺤﺴﺩ‪ ،‬ﻗﺎﻭﻡ ﺍﻝﻨﺯﺍﻉ‪ ،‬ﹶﺍ ﹺﺒﺩ‪‬‬
‫ﺃﻴﻀ‪‬ﺎ‪ :‬ﺍﻁﺭﺡ ﺍﻝﻜﺭﺍﻫﻴ ﹼﺔ ﺃﻭﻗﻑ ﺍﻝﻌﺭﺍﻙ! ﺍﻗ ﹺ‬
‫ﻻ ﻤﻥ ﻜل‬
‫ﺍﻝﻨﻔﺎﻕ‪ ،‬ﺃﻁﻔﺊ ﻓﻰ ﺩﺍﺨﻠﻙ ﺍﻝﺤﻘﺩ ﺍﻝﺫﻯ ﻴﺤﻁﻡ ﻗﻠﺒﻙ ﺒﺒﻁﺀ‪ ،‬ﻭﺍﺩﺨل ﺒﺩ ﹰ‬
‫ﻫﺫﻩ ﺍﻝﺭﺯﺍﻴﺎ ﻤﺎ ﻴﻀﺎﺩﻫﺎ ﻤﻥ ﻓﻀﺎﺌل‪.‬‬
 ‫!ر ا]م‪:‬‬
‫ﻓﻰ ﺍﻝﻭﺍﻗﻊ ﻜﻤﺎ ﺃﻥ ﺒﺩﺀ ﺍﻨﻘﺸﺎﻉ ﺍﻝﻅﻼﻡ ﻫﻭ ﺘﺒﺎﺸﻴﺭ ﺇﻨﺒﻼﺝ ﺍﻝﻨﻭﺭ‪ ،‬ﻜﺫﻝﻙ ﻜل‬
‫ﻭﺍﺤﺩ ﻤﻥ ﻫﺫﻩ ﺍﻝﻌﻴﻭﺏ ﻴﺨﻠﻰ ﻤﻜﺎﻨﹰﺎ ﻝﻭﺍﺤﺩﺓ ﻤﻥ ﺜﻤﺎﺭ ﺍﻝﺭﻭﺡ‪ :‬ﻤﺤﺒﺔ‪ ،‬ﻓﺭﺡ‪،‬‬
‫ﺴﻼﻡ‪ ،‬ﻝﻁﻑ‪ ،‬ﻁﻭل ﺍﻨﺎﺓ‪ ،‬ﻭﻜل ﺍﻝﻨﻌﻡ ﺍﻝﻌﺩﻴﺩﺓ ﺍﻝﺘﻰ ﻗﺩ‪‬ﻡ ﺍﻝﺭﺴﻭل ﻗﺎﺌﻤﺔ ﺒﻬﺎ ﻓﻰ‬
‫)ﻏﻼ‪:٢٢‬ﻭ‪ .(٢٣‬ﻓﻜﻴﻑ ﺇ ﹶﺫًﺍ ﻻ ﻴﻜﻭﻥ ﻤﻁﻭﺒ‪‬ﺎ ﺫﺍﻙ ﺍﻝﺫﻯ ﻴﻨﺸﺭ ﻫﺫﻩ ﺍﻝﻬﺒﺎﺕ‬
‫ﺍﻹﻝﻬﻴﺔ ﺒﺎﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﺍﻝﺫﻯ ﻓﻴﻪ‪ ،‬ﻫﺫﺍ ﺍﻝﺫﻯ ﻴﺘﺸﺒﻪ ﺒﺼﻼﺡ ﺍﷲ ﻭﻤﻥ ﺨﻼل‬
‫ﻨﻌﻤﻪ ﺍﻝﻤﺴﺒﻐﺔ ﻋﻠﻴﻪ ﻴﺩﺭﻙ ﻤﺩﻯ ﺠﻭﺩﻩ ﺍﻹﻝﻬﻰ؟ ﺜﻡ ﻴﺒﺩﻭ ﻝﻰ ﺃﻥ ﻫﺫﻩ ﺍﻝﻁﻭﺒﻰ ﻻ‬
‫ﺘﺘﻌﻠﻕ ﻓﻘﻁ ﺒﺈﺴﺩﺍﺀ ﺍﻝﺨﻴﺭ ﻝﻶﺨﺭﻴﻥ ﻭﻨﺸﺭ ﺍﻝﺴﻼﻡ ﺒﻴﻨﻬﻡ‪ ،‬ﻭﻝﻜﻨﻬﺎ ﺒﺎﻷﻭﻝﻰ‬
‫ﻭﺒﺼﻔﺔ ﺨﺎﺼﺔ ﺘﻨﻁﺒﻕ ﻋﻠﻰ ﻤﻥ ﻴﻌﻴﺩ ﺍﻝﺴﻼﻡ ﻭﺍﻝﻭﻓﺎﻕ‪ ،‬ﺫﻝﻙ ﺍﻝﺼﺭﺍﻉ ﺍﻝﻘﺎﺌﻡ ﻓﻴﻪ‬
‫ﺒﻴﻥ ﺍﻝﺠﺴﺩ ﻭﺍﻝﺭﻭﺡ‪ ،‬ﻫﺫﻩ ﺍﻝﺤﺭﺏ ﺍﻝﻁﺒﻴﻌﻴﺔ ﺍﻝﻘﺎﺌﻤﺔ ﻓﻰ ﺍﻹﻨﺴﺎﻥ ﺍﻝﻭﺍﺤﺩ ﻨﻔﺴﻪ‪،‬‬
‫ﻋﻨﺩﻤﺎ ﻻ ﻴﻜﻭﻥ ﻝﻨﺎﻤﻭﺱ ﺍﻝﺠﺴﺩ ﺍﻝﺫﻯ ﻴ‪‬ﻘﺎﻭﻡ ﻨﺎﻤﻭﺱ ﺍﻝﺭﻭﺡ ﻗﻭﺓ ﺫﺍﺘﻴﺔ ﺒل ﺤﻴﻨﻤﺎ‬
‫ﻴﺨﻀﻊ ﻝﺴﻠﻁﺔ ﻋﻠﻴﺎ )ﺍﻝﺘﻰ ﻫﻰ ﻗﻭﺓ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ(‪ ،‬ﻭﻴﺩﺨل ﻓﻰ ﺨﺩﻤﺔ ﺍﻝﻭﺼﺎﻴﺎ‬
‫ﺍﻹﻝﻬﻴﺔ‪.‬‬
‫ﻭﻝﻜﻥ ﻴﻨﺒﻐﻰ ﺃﻥ ﻨﻨﺒﻪ ﺒﺼﻔﺔ ﺨﺎﺼﺔ ﺃﻥ ﻜﻠﻤﺔ ﺍﷲ ﺘﺩﻋﻭﻨﺎ ﺇﻝﻰ ﺍﻻﻋﺘﻘﺎﺩ‬
‫ﺒﻭﺠﻭﺩ ﻁﺭﻴﻘﻴﻥ ﻝﻠﺤﻴﺎﺓ ﻋﻨﺩ ﺃﻭﻝﺌﻙ ﺍﻝﺫﻴﻥ ﻗﻭ‪‬ﻤﻭﺍ ﺴﻠﻭﻜﻬﻡ‪:‬‬
‫ﻓﺤﻴﻨﻤﺎ ﻴﻨﻬﺩﻡ ﺤﺎﺌﻁ ﺍﻝﺸﺭ ﺍﻝﺫﻯ ‪‬ﻴ ‪‬ﻭﺯﹺﻉ ﺍﻝﻨﻔﺱ ﻤﻥ ﺍﻝﺩﺍﺨل‪ ،‬ﺤﻴﻨﺌ ‪‬ﺫ ﺘﺘﺤﺩ‬
‫ل ﻤﻨﺴﺠﻡ ﻜﻁﺭﻴﻕ ﻭﺍﺤﺩ ﻝﻠﺨﻼﺹ‪ ،‬ﻝﻺﻨﺴﺎﻥ‪ .‬ﻭﻫﻜﺫﺍ ﺒﻤﺎ‬
‫ﻭﺠﻬﺘﺎ ﺍﻝﺤﻴﺎﺓ ﻓﻰ ﻜ ﱢ‬
‫ﺃﻨﻨﺎ ﻨﺅﻤﻥ ﺃﻥ ﺍﻝﻌﻨﺼﺭ ﺍﻹﻝﻬﻰ ﺒﺴﻴﻁ ﺒﻼ ﺍﻤﺘﺯﺍﺝ ﻭﻻ ﺘﺭﻜﻴﺏ‪ ،‬ﻜﺫﻝﻙ ﺍﻹﻨﺴﺎﻥ‬
‫ﺒﺎﻝﻭﺼﻭل ﺇﻝﻰ ﻫﺫﺍ ﺍﻝﺴﻼﻡ ﺒﻌﺩ ﺨﺭﻭﺠﻪ ﻤﻥ ﺍﻨﻘﺴﺎﻡ ﻤﻴﻭﻝﻪ‪ ،‬ﻴﺄﺘﻰ ﺇﻝﻰ ﺍﻝﻐﺒﻁﺔ‬
‫ﺍﻝﺤﻘﻴﻘﻴﺔ‪ ،‬ﻭﻴﺼﺒﺢ ﻫﻭ ﻨﻔﺴﻪ ﺒﺴﻴﻁﹰﺎ ﺒﻼ ﺘﺭﻜﻴﺏ ﺫﻭ ﻜﻴﺎﻥ ﻭﺍﺤﺩ‪ ،‬ﺤﺘﻰ ﺃﻥ‬
‫ﺨﺎﺭﺠﻪ ﻴﺼﻴﺭ ﻜﺩﺍﺨﻠﻪ‪ ،‬ﻭﺩﺍﺨﻠﻪ ﻜﺨﺎﺭﺠﻪ‪ .‬ﻭﻫﺫﺍ ﻤﺎ ﻴﺠﻌل ﻫﺫﻩ ﺍﻝﻁﻭﺒﻰ ﺘﺼﻴﺭ‬
‫ـ ﺒﺤﻕ ـ ﺫﺍﺕ ﻓﺎﻋﻠﻴﺔ‪ ،‬ﻭﻤﺜل ﻫﺅﻻﺀ ﺍﻝﻨﺎﺱ ﺍﻝﺫﻴﻥ ﺘﺼﺎﻝﺤﻭﺍ ﻤﻊ ﻨﻔﻭﺴﻬﻡ‪،‬‬
‫ﻋﻭ‪‬ﻥ ﺒﺤﻕ ﺃﺒﻨﺎﺀ ﺍﷲ ﻭﻴﻁﻭ‪‬ﺒﻭﻥ ﺤﺴﺏ ﻭﻋﺩ ﺭﺒﻨﺎ ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﺍﻝﺫﻯ ﻝﻪ‬
‫ﻴ‪‬ﺩ ‪‬‬
‫ﺍﻝﻤﺠﺩ ﺇﻝﻰ ﺩﻫﺭ ﺍﻝﺩﺍﻫﺭﻴﻥ‪ .‬ﺁﻤﻴﻥ‪.‬‬

‫)ﻜﻠﻴﻤﻨﻀﺱ ﺍﻝﺭﻭﻤﺎﻨﻰ(‬ ‫ا]م وا‪ $‬وب ا و‪e‬‬

‫* ] ﻤﻥ ﻝﻡ ﻴﻘﺘﺒل ﻜﻠﻤﺎﺕ ﺍﻝﺴﻼﻡ‪ ،‬ﻭﻻ ﻴﺴﺘﺠﻴﺏ ﻝﻠﺤﻕ‪ ،‬ﻨﻌﺭﻑ ﻜﻴﻑ ﻨﻭﺠﻪ‬
‫ﻀﺩﻩ ﺤﺭﺏ ﺍﻝﻜﻠﻤﺔ‪ ،‬ﻭﻨﻭﺒﺨﻪ ﺒﺤﺩﺓ ﺒﺘﻔﻨﻴﺩ ﺠﻬﻠﻪ ﻭﺍﺘﻬﺎﻤﻪ ﺒﺨﻁﺎﻴﺎﻩ )ﻤﺒﺎﺸﺭﺓ ﺒﻴﻨﻨﺎ‬
‫ﻭﺒﻴﻨﻪ(‬
‫ﻤﻥ ﺍﻝﻀﺭﻭﺭﻯ ﺃﻥ ﻨﻘﺩﻡ ﺴﻼﻤ‪‬ﺎ‪] ،‬ﻓﺈﻥ ﻜﺎﻥ ﺃﺤﺩ ﺍﺒﻨﹰﺎ ﻝﻠﺴﻼﻡ ﻴﺤل ﺴﻼﻤﻨﺎ‬
‫ﻋﻠﻴﻪ‪ ،‬ﺃﻤﺎ ﻤﻥ ﻴﻘﻴﻡ ﻨﻔﺴﻪ ﻋﺩﻭ‪‬ﺍ ﻝﻠﺴﻼﻡ‪ ،‬ﻓﻴﺭﺠﻊ ﺴﻼﻤﻨﺎ ﺇﻝﻴﻪ[‪.‬‬
‫* ﻋﻨﺩﻤﺎ ﺠﺎﺀ ﺫﺍﻙ ﺍﻝﺫﻯ ﺃﺭﺴﻠﻨﺎ‪ ،‬ﻭﺭﺃﻯ ﻜل ﺍﻝﻌﺎﻝﻡ ﺴﺎﻗﻁﹰﺎ ﻓﻰ ﺍﻝﺸﺭ ﻝﻡ‬
‫ﻁ ﺴﻼﻤ‪‬ﺎ ﻝﻤﻥ ﻫﻭ ﺴﺎﻗﻁ ﻓﻰ ﺨﻁﺄ‪ ،‬ﻝﺌﻼ ﺒﻬﺫﺍ ﻴﺜﺒﺘﻪ ﻓﻰ ﺸﺭﻩ‪ ،‬ﺒل ﺃﻗﺎﻡ ﻤﻌﺭﻓﺔ‬
‫ﻴﻌ ‪‬‬
‫ﺍﻝﺤﻕ ﻤﻘﺎﺒل ﻫﻼﻙ ﺍﻝﺠﻬل ﺒﺎﻝﺤﻕ‪ ،‬ﺤﺘﻰ ﺇﺫﺍ ﻤﺎ ﺃﺭﺍﺩ ﺍﻝﻨﺎﺱ ﺃﻥ ﻴﺘﻭﺒﻭﺍ ﻭﻴﺘﻁﻠﻌﻭﺍ‬
‫ﺇﻝﻰ ﻨﻭﺭ ﺍﻝﺤﻕ‪ ،‬ﻴﺤﺯﻨﻭﻥ ﺤﻘﹰﺎ ﻷﻨﻬﻡ ﻤﺨﺩﻭﻋﻭﻥ ﻭﻴﺩﺭﻜﻭﻥ ﺃﻨﻬﻡ ﻗﺩ ﺍﻨﺴﺤﺒﻭﺍ‬
‫ﺇﻝﻰ ﺠ‪‬ﺭﻑ ﺍﻝﺨﻁﺄ‪ ،‬ﻓﻴﺸﻌﻠﻭﻥ ﻨﺎﺭ ﺍﻝﻐﻀﺏ ﺍﻝﻭﻗﻭﺭ ﻀﺩ ﺍﻝﺠﻬل ﺍﻝﺫﻯ ﺨﺩﻋﻬﻡ‪.‬‬
‫ﺒﺴﺒﺏ ﻫﺫﺍ ﻗﺎل‪ " :‬ﻗﺩ ﺠﺌﺕ ﻷﻝﻘﻰ ﻨﺎﺭ‪‬ﺍ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻓﻤﺎﺫﺍ ﺃﺭﻴﺩ ﻝﻭ‬
‫ﺍﻀﻁﺭﻤﺕ؟" )ﻝﻭ‪ (٤٩:١٢‬ﻭﻝﻬﺫﺍ ﻗﺎل ﺫﺍﻙ ﺍﻝﺫﻯ ﺃﺭﺴﻠﻨﺎ‪ " :‬ﻤﺎ ﺠﺌﺕ ﻷﻝﻘﻰ‬
‫ﺴﻼﻤ‪‬ﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﺒل ﺴﻴﻔﹰﺎ" )ﻤﺕ‪.(٣٤:١٠‬‬

‫)‪١‬ﺘﺱ‪(٣٣:٥‬‬ ‫* ر ا]م ه ‪ q‬ا]م‬

‫ﺍﻝﺫﻯ ﻴﻘﺩﻤﻪ ﻝﻨﺎ ﺩﻤﻪ ﻤﻥ ﺃﺠل ﻤﺼﺎﻝﺤﺘﻨﺎ ﻤﻊ ﺍﻵﺏ‪ ،‬ﻓﻨﺤﻤل ﺴﻼ ‪‬ﻤﺎ ﺩﺍﺨﻠﻴ‪‬ﺎ‬
‫ﻤﻌﻪ )ﺭﻭ‪ ،(١:٥‬ﺴﻼﻤ‪‬ﺎ ﻤﻊ ﺍﷲ ﻭﻤﻊ ﺃﻨﻔﺴﻨﺎ ﻭﻤﻊ ﺍﺨﻭﺘﻨﺎ‪ ،‬ﻤﺤﻁﻤﻴﻥ ﺴﻴﺎﺝ‬
‫ﺍﻝﻌﺩﺍﻭﺓ ﺍﻝﺩﺍﺨﻠﻴﺔ ﻭﺍﻝﺨﺎﺭﺠﻴﺔ‪ .‬ﺇﻨﻪ ﺍﺒﻥ ﺩﺍﻭﺩ " ﺭﺌﻴﺱ ﻭﻤﻠﻙ" ـ ﻻ ﻋﻠﻰ ﻤﺴﺘﻭﻯ‬
‫ﺍﻷﺭﺽ ﻭﺍﻝﺯﻤﻥ‪ ،‬ﻭﺇﻨﻤﺎ ﻝﻜﻰ ﻴﻤﻠﻙ ﺃﺒﺩﻴ‪‬ﺎ ﻋﻠﻰ ﻜﺭﺴﻰ ﺩﺍﻭﺩ ﺃﺒﻴﻪ‪.‬‬
‫‪ IV‬ـ ا‪ &2‬اض ‪ )&1‬ا!‪/s‬ت ا‪r1- - 2‬‬
‫!‪GT‬م ا]م‪:‬‬
‫‪ ١‬ـ ا!‪ $‬وا]م‪:‬‬
‫ﺍﻝﺴﻼﻡ ﻓﻰ ﺍﻝﻤﺴﻴﺤﻴﺔ ﻫﻭ ﺩﻋﻭﺓ ﻭﺤﻴﺎﺓ‪ .‬ﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻨﻠﻤﺱ ﺍﻝﺴﻼﻡ ﻓﻰ‬
‫ﺍﻝﻁﺒﻴﻌﺔ )ﺍﻝﺒﺤﺭ ﺍﻝﻬﺎﺩﺉ ـ ﺍﻝﺴﻤﺎﺀ ﺍﻝﺼﺎﻓﻴﺔ‪ ...‬ﺇﻝﺦ(‪ .‬ﻜﺎﻥ ﻴﻌﻘﻭﺏ ﺃﺏ ﺍﻵﺒﺎﺀ‬
‫ﻁﺭﻴﺢ ﺍﻝﻔﺭﺍﺵ ﻓﻰ ﺃﺭﺽ ﺍﻝﻐﺭﺒﺔ )ﻤﺼﺭ(‪ ،‬ﻭﻅﻬﺭﺕ ﻋﻠﻰ ﻭﺠﻬﻪ ﻋﻼﻤﺎﺕ‬
‫ﺍﻝﻤﻭﺕ‪ ،‬ﻝﻜﻨﻪ ﻜﺎﻥ ﻤﻠﻴﺌًﺎ ﺒﺎﻝﺴﻼﻡ ﻭﺘﻨﺒﺄ ﻋﻥ ﺸﻴﻠﻭﻥ ﺭﺌﻴﺱ ﺍﻝﺴﻼﻡ‪.‬‬
‫* ﻝﻴﺴﺕ ﺍﻝﻤﺴﻴﺤﻴﺔ ﺩﻋﻭﺓ ﻝﻠﻀﻴﻕ ﻭﺍﻝﺤﺯﻥ ﺒل ﻫﻰ ﺭﺴﺎﻝﺔ ﺘﺤﺭﺭ ﻭﻓﺭﺡ "‬
‫ﻼ ﻭﺸﺭﺒ‪‬ﺎ ﺒل ﻫﻭ ﺒﺭ ﻭﺴﻼﻡ ﻭﻓﺭﺡ ﻓﻰ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ"‬
‫ﻝﻴﺱ ﻤﻠﻜﻭﺕ ﺍﷲ ﺃﻜ ﹰ‬
‫)ﺭﻭ‪ ،(١٧:١٤‬ﻭﻤﻠﻜﻭﺕ ﺍﷲ ﻫﺫﺍ ﻫﻭ ﺍﻝﺫﻯ ﻨﺤﻴﺎ ﻓﻴﻪ ﺍﻵﻥ " ﻫﺎ ﻤﻠﻜﻭﺕ ﺍﷲ‬
‫ﺩﺍﺨﻠﻜﻡ" ‪.‬‬
‫* ﺍﻝﻤﺴﻴﺤﻴﺔ ﺭﺴﺎﻝﺔ ﻓﺭﺡ " ﺍﻓﺭﺤﻭﺍ ﻓﻰ ﺍﻝﺭﺏ ﻜل ﺤﻴﻥ"‪ ،‬ﻭﻴﺼﺎﺤﺏ ﺍﻝﻔﺭﺡ‬
‫ﺩﺍﺌﻤ‪‬ﺎ ﺍﻝﺴﻼﻡ ﺃﻯ ﺴﻼﻡ ﺍﷲ ﺍﻝﺩﺍﺨﻠﻰ ﺍﻝﺫﻯ ﻴﻤﻸ ﻗﻠﺏ ﺍﻹﻨﺴﺎﻥ‪ " :‬ﻤﻠﻜﻭﺕ ﺍﷲ ‪...‬‬
‫ﺴﻼﻡ ﻭﻓﺭﺡ ﻓﻰ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ" )ﺭﻭ‪.(١٧:١٤‬‬
‫ﻫﺫﺍ ﺍﻝﺴﻼﻡ ﺍﻝﺩﺍﺨﻠﻰ ﺍﻝﺫﻯ ﺘﻨﻌﻡ ﺒﻪ ﻨﻔﺱ ﺘﺤﺏ ﺍﷲ ﻗﺎل ﻋﻨﻪ ﺍﻝﺭﺴﻭل‪:‬‬
‫" ﺍﻝﺴﻼﻡ ﺍﻝﺫﻯ ﻴﻔﻭﻕ ﻜل ﻋﻘل" )ﻓﻰ‪.(٧:٤‬‬
‫* ﺍﻝﺴﻼﻡ ﺤﺎﻝﺔ ﺘﺼﺎﺤﺏ ﺤﻠﻭل ﺍﷲ ﻓﻰ ﺍﻝﻘﻠﺏ‪ ،‬ﻭﻗﺩ ﺼﺎﺭ ﺴﻼﻡ ﻋﻠﻰ‬
‫ﺍﻷﺭﺽ ﻋﻨﺩ ﻤﻴﻼﺩ ﺭﺌﻴﺱ ﺍﻝﺴﻼﻡ‪.‬‬
‫ﻋﻨﺩﻤﺎ ﻴﺴﻜﻥ ﺍﷲ ﻓﻰ ﻫﻴﻜﻠﻨﺎ ﻓﻨﺠﺩ ﺍﻝﺭﺍﺤﺔ ﺍﻝﻘﻠﺒﻴﺔ ﻭﺍﻝﻬﺩﻭﺀ ﺍﻝﺩﺍﺨﻠﻰ‪.‬‬
‫* ﺍﻝﺴﻼﻡ ﻫﻭ ﺜﻤﺭﺓ ﺍﻹﻴﻤﺎﻥ ﺍﻷﻭﻝﻰ‬
‫" ﻓﺈﺫ ﻗﺩ ﺘﺒﺭﺭﻨﺎ ﺒﺎﻹﻴﻤﺎﻥ ﻝﻨﺎ ﺴﻼﻡ ﻤﻊ ﺍﷲ ﺒﺭﺒﻨﺎ ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ"‬
‫)ﺭﻭ‪ .(١:٥‬ﺃﺴﺎﺱ ﻫﺫﺍ ﺍﻝﺴﻼﻡ ﻫﻭ ﺩﻡ ﺍﻝﻤﺨﻠﺹ " ﺼﺎﻨﻌ‪‬ﺎ ﺴﻼﻤ‪‬ﺎ ﺒﺩﻡ ﺼﻠﻴﺒﻪ"‬
 ‫)ﻜﻭ‪.(٢٠:١‬‬
‫ﺍﻝﺴﻼﻡ ﻫﻭ ﺃﻋﻅﻡ ﻋﻁﺎﻴﺎ ﺍﷲ ﻝﺒﻨﻰ ﺍﻝﺒﺸﺭ ﻓﻰ ﺸﺨﺹ ﺍﻝﻤﺴﻴﺢ‪ ...‬ﻓﺎﻝﺴﻼﻡ‬
‫ﺍﻝﺫﻯ ﻓﻘﺩﻨﺎﻩ ﺒﺎﻝﻤﻌﺼﻴﺔ ﺍﻷﻭﻝﻰ‪ ،‬ﻨﺴﺘﻌﻴﺩﻩ ﺒﺎﻹﻴﻤﺎﻥ ﻤﻥ ‪‬ﻗﺒ‪‬ل ﺘﺠﺴﺩ ﺍﻻﺒﻥ ﺍﻝﻜﻠﻤﺔ‪.‬‬
‫‪ ١‬ـ ﺍﻝﻤﺴﻴﺢ ﺃﻭﺼﻰ ﺘﻼﻤﻴﺫﻩ ﺒﺘﺭﺩﻴﺩ ﺘﺤﻴﺔ ﺍﻝﺴﻼﻡ " ﺴﻼﻡ ﻝﻜﻡ" ﻫﻨﺎ ﻫﺫﺍ‬
‫ﺍﻝﺴﻼﻡ ﻝﻴﺱ ﻫﻭ ﺘﺤﻴﺔ‪ ،‬ﻝﻜﻨﻪ ﻨﻌﻤﺔ ﻭﻗﻭﺓ ﻴﻬﺒﻬﺎ ﺭﺌﻴﺱ ﺍﻝﺴﻼﻡ ﻝﻠﻤﺅﻤﻨﻴﻥ ﺒﺎﺴﻤﻪ‬
‫ﻭﻫﺫﺍ ﻭﺍﻀﺢ ﻤﻥ ﻗﻭل ﺍﻝﺭﺏ ﻴﺴﻭﻉ " ﺴﻼﻤ‪‬ﺎ ﺃﺘﺭﻙ ﻝﻜﻡ‪ .‬ﺴﻼﻤﻰ ﺃﻋﻁﻴﻜﻡ‪ .‬ﻝﻴﺱ‬
‫ﻜﻤﺎ ﻴﻌﻁﻰ ﺍﻝﻌﺎﻝﻡ ﺃﻋﻁﻴﻜﻡ ﺃﻨﺎ" )ﻴﻭ‪.(٢٧:١٤‬‬
‫‪ ٢‬ـ ﺍﻝﺴﻼﻡ ﻋﻁﻴﺔ ﻤﻘﺩﺴﺔ ﻴﻬﺒﻬﺎ ﺍﷲ ﻷﻭﻻﺩﻩ " ﺍﻝﺭﺏ ﻴﻌﻁﻰ ﺸﻌﺒﻪ ﻗﻭﺓ‪.‬‬
‫ﺍﻝﺭﺏ ﻴﺒﺎﺭﻙ ﺸﻌﺒﻪ ﺒﺎﻝﺴﻼﻡ" )ﻤﺯ‪ " .(١١:٢٩‬ﺇﻨﻰ ﺍﺴﻤﻊ ﻤﺎ ﻴﺘﻜﻠﻡ ﺒﻪ ﺍﻝﺭﺏ‬
‫ﺍﻹﻝﻪ‪ .‬ﻷﻨﻪ ﻴﺘﻜﻠﻡ ﺒﺎﻝﺴﻼﻡ ﻝﺸﻌﺒﻪ ﻭﻗﺩﻴﺴﻴﻪ‪ ،‬ﻭﻝﻠﺫﻴﻥ ﺭﺠﻌﻭﺍ ﺇﻝﻴﻪ ﺒﻜل ﻗﻠﻭﺒﻬﻡ"‬
‫)ﻤﺯ‪٨:٨٥‬ﻭ‪.(٩‬‬

‫‪ ٢‬ـ ا!‪ H$‬وا]م‪:‬‬

‫ﺤﻴﺎﺓ ﺍﻝﺴﻼﻡ ﻫﻰ ﺍﻝﺩﻝﻴل ﺍﻝﺤﻘﻴﻘﻰ ﻋﻠﻰ ﺃﻨﻨﺎ ﻓﻰ ﺸﺭﻜﺔ ﻤﻘﺩﺴﺔ ﻤﻊ ﺍﷲ‪.‬‬
‫ﺍﻝﺴﻼﻡ ﻫﻭ ﺜﻤﺭﺓ ﻤﻥ ﺜﻤﺎﺭ ﺍﻹﻴﻤﺎﻥ‪ .‬ﻭﻓﻘﺩﺍﻥ ﺍﻝﺴﻼﻡ ﺜﻤﺭﺓ ﻤﻥ ﺜﻤﺎﺭ ﺍﻝﺨﻁﻴﺔ‬
‫ﻭﺍﻝﺘﻰ ﺘﹸﻭﻝﺩ ﺍﻝﻴﺄﺱ‪ " ،‬ﻝﻴﺱ ﺴﻼﻡ ﻗﺎل ﺇﻝﻬﻰ ﻝﻸﺸﺭﺍﺭ" )ﺇﺵ‪ " .(٢٠:٥٧‬ﻝﻴﺴﺕ‬
‫ﻓﻰ ﻋﻅﺎﻤﻰ ﺴﻼﻤﺔ ﻤﻥ ﺠﻬﺔ ﺨﻁﻴﺘﻰ" )ﻤﺯ‪ .(٣:٣٨‬ﺍﻝﺸﻬﻭﺍﺕ ﻭﺍﻝﻤﻴﻭل‬
‫ﺍﻝﻤﻨﺤﺭﻓﺔ ﺘﺄﺘﻰ ﻋﻠﻰ ﺴﻼﻡ ﺍﻝﻘﻠﺏ‪ ،‬ﻤﺜﻠﻤﺎ ﺘﺄﺘﻰ ﺍﻝﻨﺎﺭ ﻋﻠﻰ ﺍﻝﺨﺸﺏ ﻜﻤﺎ ﻓﻰ ﻗﺼﺔ‬
‫ﻗﺎﻴﻴﻥ )ﺘﻙ‪١٣:٤‬ﻭ‪.(١٤‬‬
‫* ﺴﻼﻡ ﺍﷲ ﻴﺩﻭﻡ ﻤﻌﻨﺎ ﻷﻨﻪ ﻤﻥ ﺍﷲ ﺍﻝﺫﻯ ﻝﻴﺱ ﻋﻨﺩﻩ ﺘﻐﻴﻴﺭ ﻭﻻ ﻅل‬
‫ﺩﻭﺭﺍﻥ‪.‬‬
‫* ﺍﻝﺴﻼﻡ ﻴﺄﺘﻰ ﻤﻥ ﺍﻝﻨﻘﺎﻭﺓ ﺍﻝﺩﺍﺨﻠﻴﺔ‪ .‬ﻓﺎﻹﻨﺴﺎﻥ ﺍﻝﺫﻯ ﻝﻡ ﻴ‪‬ﺨﻀﻊ ﺠﺴﺩﻩ‬
‫ﻝﺴﻠﻁﺎﻥ ﺍﻝﺭﻭﺡ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﻤﺘﻊ ﻭﻴﻨﻌﻡ ﺒﺎﻝﺴﻼﻡ‪.‬‬
 ‫‪ ٣‬ـ ا^‪12‬ر ا]م ‪e HF‬ة ر‪v‬ل ا‪.u‬‬
‫* ﺩﺍﻭﺩ ﺘﻜﻠﻡ ﻋﻥ ﺍﻝﺴﻼﻡ ﻓﻰ ﺍﻝﻤﺯﺍﻤﻴﺭ )ﻤﺯ‪١:٢٧‬ـ‪ ،٣‬ﻤﺯ‪١:٤٦‬ـ‪،(٥‬‬
‫ﻓﻠﻡ ﻴﻘﺘﺼﺭ ﻜﻼﻤﻪ ﻋﻥ ﺍﻝﺴﻼﻡ ﻓﻰ ﺃﻭﻗﺎﺕ ﺍﻝﻔﺭﺡ ﻓﻘﻁ ﺒل ﻓﻰ ﺃﻭﻗﺎﺕ ﺍﻝﻀﻴﻕ‪.‬‬
‫ﻓﻰ ﻗﻭﻝﻪ " ﻷﻥ ﻤﺠﺎﺭﻯ ﺍﻷﻨﻬﺎﺭ ﺘﻔﺭﺡ ﻤﺩﻴﻨﺔ ﺍﷲ‪ ،‬ﻭﻷﻥ ﺍﻝﻌﻠﻰ ﻗﺩ ﻗﺩﺱ‬
‫ﻤﺴﻜﻨﻪ‪ ،‬ﻭﻫﻭ ﻓﻰ ﻭﺴﻁﻬﺎ‪ ،‬ﻓﻠﻥ ﺘﺘﺯﻋﺯﻉ" ﻓﻬﺫﺍ ﻴﺸﻴﺭ ﺇﻝﻰ ﻗﻠﺏ ﺍﻹﻨﺴﺎﻥ‪،‬‬
‫ﻭﻤﺠﺎﺭﻯ ﺍﻝﻤﻴﺎﻩ ﺍﻝﺘﻰ ﺘﺭﻤﺯ ﻝﻠﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻭﻋﻤﻠﻪ ﻓﻰ ﺍﻹﻨﺴﺎﻥ‪.‬‬

‫اس ا!‪ J A2 H$‬ا ة‬

‫د‪jAe
& .‬‬
‫ﺇﻥ ﺍﻷﺴﺎﺱ ﺍﻝﺤﻘﻴﻘﻰ ﻭﺍﻝﺼﺤﻴﺢ ﺍﻝﺫﻱ ﻴﻘﻭﻡ ﻋﻠﻴﻪ ﻜﻴﺎﻥ ﺍﻷﺴﺭﺓ‪ ،‬ﻫﻭ‬
‫ﺸﺨﺹ ﺍﻝﻤﺴﻴﺢ ﻨﻔﺴﻪ‪ ،‬ﺤﺠﺭ ﺍﻝﺯﺍﻭﻴﺔ ﺍﻝﺫﻱ ﻴﻀﺒﻁ ﺍﻝﺒﻨﺎﺀ ﻜﻠﻪ‪ ،‬ﻭﻴﺅّﻤﻨﻪ‬
‫ﻤﻥ ﺃﻯ ﺃﺫﻯ ﻗﺩ ﻴﺘﻌﺭﺽ ﻝﻪ‪ .‬ﺍﻝﺜﺒﺎﺕ ﻓﻲ ﺍﻝﻤﺴﻴﺢ ﻫﻭ ﺍﻝﺫﻱ ﻴﻨﺸﺊ ﺃﺴﺭﺓ‬
‫ﺭﺍ ﺼﺎﻝﺤﺔ ﻝﻠﻜﻨﻴﺴﺔ ﻭﺍﻝﻤﺠﺘﻤﻊ‪ .‬ﻓﺎﻝﻤﺴﻴﺢ ﻝﻪ‬
‫ﺘﻘﻴﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺃﻥ ﺘﹸﺜﻤﺭ ﺜﻤﺎ ‪‬‬
‫ﺍﻝﻤﺠﺩ ﻫﻭ ﺃﺼل ﺍﻷﺴﺭﺓ ﻭﺃﺴﺎﺴﻬﺎ ﻭﻫﺩﻓﻬﺎ ﻭﺭﺠﺎﺅﻫﺎ‪ ،‬ﻫﻭ ﺍﻝﻀﺎﻤﻥ‬
‫ﻻﺴﺘﻤﺭﺍﺭ ﻫﺫﺍ ﺍﻝﻜﻴﺎﻥ ﺍﻷﺴﺭﻯ ﻭﻨﻤﻭﻩ ﻭﺘﺠﻠﹼﻴﻪ‪ .‬ﻓﺎﻝﻘﺼﺩ ﻤﻥ ﻭﺠﻭﺩ‬
‫ﺍﻷﺴﺭﺓ ﻓﻲ ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ ﺍﻝﺤﺎﻀﺭ‪ ،‬ﻫﻭ ﺍﻝﺤﻴﺎﺓ ﻓﻲ ﺍﻝﻤﺴﻴﺢ‪ .‬ﻭﺍﻝﻬﺩﻑ‬
‫ﺍﻷﺴﺎﺴﻰ ﻤﻥ ﺘﻜﻭﻴﻨﻬﺎ ﻫﻭ ﺘﺤﻘﻴﻕ ﺍﻝﺤﺏ ﺍﻝﻤﺘﺒﺎﺩل‪ ،‬ﻷﻥ ﺍﻝﻤﺤﺒﺔ ﻫﻰ ﺍﻝﺘﻲ‬
‫ﺘﻌﻁﻰ ﺍﻝﻤﻌﻨﻰ‪ ،‬ﻭﺘﺸﺭﺡ ﺍﻝﻬﺩﻑ ﺍﻝﺫﻱ ﻤﻥ ﺃﺠﻠﻪ ﺭﺴﻡ ﺍﷲ ﺍﻝﺯﻭﺍﺝ‬
‫ﻭﺍﻻﺘﺼﺎل ﺒﻴﻥ ﺍﻝﺭﺠل ﻭﺍﻝﻤﺭﺃﺓ‪ .١٣‬ﻭﻝﺫﻝﻙ ﺇﺫﺍ ﺍﻨﺘﻔﺕ ﺍﻝﻤﺤﺒﺔ‪ ،‬ﺃﺼﺒﺢ‬
‫ﻭﺠﻭﺩ ﺍﻷﺴﺭﺓ ﺒﻼ ﻤﻌﻨﻰ‪.‬‬
‫ﺍﻝﻁﺒﻴﻌﺔ ﺍﻝﺠﺩﻴﺩﺓ ﺍﻝﺘﻲ ﺃﻭﺠﺩﻫﺎ ﺍﻝﻤﺴﻴﺢ ﻓﻲ ﺍﻹﻨﺴﺎﻥ ﺒﻭﺍﺴﻁﺔ ﺍﻝﻭﻻﺩﺓ‬
‫ﺍﻝﺠﺩﻴﺩﺓ ﻤﻥ ﺍﻝﻤﺎﺀ ﻭﺍﻝﺭﻭﺡ‪ ،‬ﻫﻰ ﻭﺤﺩﻫﺎ ﺍﻝﺘﻲ ﺘﺴﺘﻁﻴﻊ ﺃﻥ ﺘﺤﻴﻲ ﻫﺫﻩ‬
‫ﺍﻝﻤﺤﺒﺔ‪ .‬ﻷﻨﻪ ﺒﺩﻭﻥ ﺍﻝﻤﺤﺒﺔ ﺘﻨﻌﺩﻡ ﺍﻝﺸﺭﻜﺔ ﻭﻴﺼﻴﺭ ﺍﻝﺘﻭﺍﺼل ﺒﻴﻥ ﺃﻓﺭﺍﺩ‬
‫ﻼ‪ .‬ﻭﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﹸﻔﻬﻡ ﺍﻷﺴﺭﺓ ﺒﻤﻌﺯل ﻋﻥ‬
‫ﺍﻷﺴﺭﺓ ﺍﻝﻭﺍﺤﺩﺓ ﺃﻤﺭ‪‬ﺍ ﻤﺴﺘﺤﻴ ﹰ‬
‫ﺸﺭﻜﺔ ﺍﻝﻤﺴﻴﺢ ﻭﺍﻝﻜﻨﻴﺴﺔ‪ .‬ﻭﺴﺭ ﺍﻝﺯﻴﺠﺔ ﻴ‪‬ﻔﻬﻡ ﻓﻲ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﻓﻲ‬
‫ﺍﺭﺘﺒﺎﻁﻪ ﺒﺎﻝﻤﺴﻴﺢ ﻭﺍﻝﻜﻨﻴﺴﺔ "ﻫﺫﺍ ﺍﻝﺴﺭ ﻋﻅﻴﻡ ﻭﻝﻜﻨﻨﻰ ﺃﻗﻭل ﻤﻥ ﻨﺤﻭ‬
‫ﺍﻝﻤﺴﻴﺢ ﻭﺍﻝﻜﻨﻴﺴﺔ" )ﺃﻑ‪ .(٣٢:٥‬ﻓﻲ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﻴﻜﺘﻤل ﺃﻋﻀﺎﺀ‬
‫ﺍﻷﺴﺭﺓ‪ ،‬ﻭﺨﺎﺭﺝ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﺍﻝﻜﻨﺴﻰ ﻫﻨﺎﻙ ﺨﻁﺭ ﻴﻌﺭﺽ ﺃﻋﻀﺎﺀ‬
‫ﺍﻷﺴﺭﺓ ﻝﻼﻨﺤﺼﺎﺭ ﻓﻲ ﺍﻝﺫﺍﺕ‪ ،‬ﻓﻴﺘﺤﻭﻝﻭﻥ ﺇﻝﻰ ﻤﺠﻤﻭﻋﺔ ﺃﻓﺭﺍﺩ ﻻ ﺘﺭﺒﻁ‬
‫ﺒﻴﻨﻬﻡ ﺃﻯ ﺭﻭﺍﺒﻁ ﺭﻭﺤﻴﺔ‪.‬‬
‫ﺍﻝﻨﻤﻭﺫﺝ ﺍﻝﺫﻱ ﻴﻨﺒﻐﻰ ﺃﻥ ﺘﻜﻭﻥ ﻋﻠﻴﻪ ﻋﻼﻗﺔ ﺍﻝﺯﻭﺝ ﺒﺎﻝﺯﻭﺠﺔ‪ ،‬ﻫﻭ‬
‫ﺤﺏ ﺍﻝﻤﺴﻴﺢ ﻝﻠﻜﻨﻴﺴﺔ‪ .‬ﻫﺫﺍ ﻤﺎ ﺃﻜﺩﻩ ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ ﺍﻝﻔﻡ ﺘﻌﻠﻴﻘﹰﺎ ﻋﻠﻰ‬
‫ﻋﺒﺎﺭﺓ "ﻫﺫﺍ ﺍﻝﺴﺭ ﻋﻅﻴﻡ"‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﺍﻝﺭﺠل ﻴﺘﺭﻙ ﺃﺒﺎﻩ ﻭﺃﻤﻪ ﻭﻴﻠﺘﺼﻕ‬
‫ﺒﺎﻤﺭﺃﺘﻪ‪ ،‬ﻫﻜﺫﺍ ﻓﺈﻥ ﺍﻝﻤﺴﻴﺢ ﺘﺭﻙ ﻋﺭﺵ ﺃﺒﻴﻪ ﺍﻝﺴﻤﺎﻭﻯ ﻭﺃﺘﻰ ﺇﻝﻰ‬
‫ﺍﻝﻌﺭﻭﺱ "ﺍﻝﻜﻨﻴﺴﺔ"‪ .‬ﻝﻡ ﻴﺩﻋﻭﻨﺎ ﺇﻝﻰ ﺍﻝﺴﻤﺎﺀ‪ ،‬ﻝﻜﻨﻪ ﻨﺯل ﻫﻭ ﺇﻝﻰ‬
‫ﺍﻷﺭﺽ‪" .‬ﻫﺫﺍ ﺍﻝﺴﺭ ﺍﻝﻌﻅﻴﻡ"‪ ،‬ﻭﻫﺫﻩ ﺍﻝﻌﻅﻤﺔ ﺘﺘﻀﺢ ﻋﻨﺩﻤﺎ ﻨﺭﻯ ﺃﻥ ﻤﺎ‬
‫ﺤﺩﺙ ﻓﻲ ﺤﺎﻝﺔ ﺍﻝﻤﺴﻴﺢ ﻭﺍﻝﻜﻨﻴﺴﺔ ﻴﺤﺩﺙ ﻓﻲ ﺤﺎﻝﺔ ﺍﻝﺯﻭﺍﺝ‪ ،‬ﻭﻫﻭ ﺃﻤﺭ‬
‫ﻴﺜﻴﺭ ﺍﻝﺩﻫﺸﺔ ﻭﺍﻻﻋﺠﺎﺏ‪ .‬ﻭﻝﻬﺫﺍ ﻋﻨﺩﻤﺎ ﻗﺎل ﺇﻥ "ﻫﺫﺍ ﺍﻝﺴﺭ ﺍﻝﻌﻅﻴﻡ"‬
‫ﺃﻀﺎﻑ‪ " :‬ﻝﻜﻨﻨﻰ ﺃﻗﻭل ﻤﻥ ﻨﺤﻭ ﺍﻝﻤﺴﻴﺢ ﻭﺍﻝﻜﻨﻴﺴﺔ"‪ ،‬ﺤﻴﻨﺌ ‪‬ﺫ ﻨﺴﺘﻁﻴﻊ ﺃﻥ‬

‫ﺍﻷﻨﺒﺎ ﺒﻴﻤﻥ "ﺍﻷﺴﺭﺓ ﺍﻝﻤﺴﻴﺤﻴﺔ" ﺃﺴﻘﻔﻴﺔ ﺍﻝﺨﺩﻤﺎﺕ ﺍﻝﻌﺎﻤﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،١٩٨٠ ،‬ﺹ‪.١٠‬‬ ‫‪١٣‬‬
‫ﻨﺩﺭﻙ ﻜﻡ ﻫﻭ ﻋﻅﻴﻡ ﺴﺭ ﺍﻝﺯﻴﺠﺔ‪ ،‬ﻷﻥ ﺍﻝﻨﻤﻭﺫﺝ ﺍﻝﺫﻱ ﻴﺘﻡ ﻋﻠﻰ ﻤﺜﺎﻝﻪ‬
‫ﺴﺭ ﺍﻝﺯﻴﺠﺔ ﻫﻭ "ﻋﻅﻴﻡ"‪ .١٤‬ﻭﻴﺸﻴﺭ ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ ﺍﻝﻔﻡ ﺇﻝﻰ ﺃﻫﻤﻴﺔ‬
‫ﺍﻝﻤﺤﺒﺔ ﺍﻝﺘﻲ ﺘﺭﺒﻁ ﺒﻴﻥ ﺍﻝﺯﻭﺝ ﻭﺍﻝﺯﻭﺠﺔ‪ ،‬ﺒﺎﻋﺘﺒﺎﺭﻫﺎ ﺃﻨﻬﺎ ﺍﻷﺴﺎﺱ ﺍﻝﺫﻱ‬
‫ﻴﻨﺒﻨﻰ ﻋﻠﻴﻪ ﻜﻴﺎﻥ ﺍﻷﺴﺭﺓ‪ ،‬ﻓﻴﻘﻭل ﺇﻥ ﺍﻝﺭﺴﻭل ﺒﻭﻝﺱ ﻗﺎل‪ " :‬ﺃﻴﻬﺎ ﺍﻝﺭﺠﺎل‬
‫ﺃﺤﺒﻭﺍ ﻨﺴﺎﺀﻜﻡ ﻜﻤﺎ ﺃﺤﺏ ﺍﻝﻤﺴﻴﺢ ﺃﻴﻀ‪‬ﺎ ﺍﻝﻜﻨﻴﺴﺔ ﻭﺃﺴﻠﻡ ﺫﺍﺘﻪ ﻷﺠﻠﻬﺎ"‬
‫)ﺃﻑ‪ .(٢٥:٥‬ﻓﻬﻭ ﻝﻡ ﻴﺘﻭﻗﻑ ﻋﻨﺩ ﻋﺒﺎﺭﺓ ﺃﺤﺒﻭﺍ ﻨﺴﺎﺀﻜﻡ‪ ،‬ﺒل ﺃﻋﻁﻰ‬
‫ﻤﻌﻴﺎﺭ ﻝﻠﻤﺤﺒﺔ ﻭﻫﻭ ﻜﻤﺎ ﺃﺤﺏ ﺍﻝﻤﺴﻴﺢ ﺍﻝﻜﻨﻴﺴﺔ ﻭﺃﺴﻠﻡ ﺫﺍﺘﻪ ﻷﺠﻠﻬﺎ‪.١٥‬‬
‫ﻭﻝﺫﻝﻙ ﻴﺘﻭﺠﻪ ﻨﺤﻭ ﺍﻝﻤﻘﺒﻠﻴﻥ ﻋﻠﻰ ﺍﻝﺯﻭﺍﺝ ﻭﻴﻘﻭل ﻝﻬﻡ "ﻭﺍﻨﺕ ﺴﻭﺍﺀ ﻜﻨﺕ‬
‫ﺴﺎ‪ ،‬ﻴﺠﺏ ﺃﻥ ﺘﺒﺤﺙ ﻋﻥ ﻤﺤﺒﺔ ﺍﷲ ﻭﺭﻀﺎ ﺍﻝﺴﻤﺎﺀ ﻗﺒل‬
‫ﺴﺎ ﺃﻡ ﻋﺭﻴ ‪‬‬
‫ﻋﺭﻭ ‪‬‬
‫ﻜل ﺸﺊ‪ .‬ﻷﻨﻪ ﻝﻭ ﻭﺠﺩﺕ ﻫﺫﻩ ﺍﻝﻤﺤﺒﺔ ﻭﻫﺫﺍ ﺍﻝﺭﻀﺎ ﺍﻝﺴﻤﺎﺌﻰ‪ ،‬ﻓﻜل‬
‫ﺍﻷﻤﻭﺭ ﺍﻷﺨﺭﻯ ﺴﺘﻨﻤﻭ ﻭﺘﺯﺩﺍﺩ‪ ،‬ﻭﺇﺫﺍ ﻝﻡ ﺘﻭﺠﺩ ﻫﺫﻩ ﺍﻝﻤﺤﺒﺔ ﻭﻫﺫﺍ‬
‫ﺍﻝﺭﻀﺎ ﺍﻝﺴﻤﺎﺌﻰ‪ ،‬ﻓﻠﻥ ﻴﺨﺭﺝ ﺍﻹﻨﺴﺎﻥ ﺒﺄﻯ ﺭﺒﺢ ﺤﺘﻰ ﻭﺇﻥ ﺘﻭﺍﻓﺭﺕ ﻝﺩﻴﻪ‬
‫ﻜل ﻭﺴﺎﺌل ﺍﻝﺭﺍﺤﺔ ﻓﻲ ﻫﺫﻩ ﺍﻝﺤﻴﺎﺓ"‪.١٦‬‬
‫ﻭﻝﺫﻝﻙ ﻓﺎﻝﻌﻼﻗﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺍﻝﻤﺘﻤﻴﺯﺓ ﺩﺍﺨل ﺍﻷﺴﺭﺓ ﺘﺭﻓﺽ ﻓﻜﺭﺓ‬
‫ﺍﻝﺘﺴﻠﻁ ﻭﺍﻷﻨﺎﻨﻴﺔ ﻭﺍﻝﻌﺯﻝﺔ ﻤﻥ ﺃﻯ ﻁﺭﻑ‪ ،‬ﺤﺘﻰ ﻴﻅل ﻜﻴﺎﻥ ﺍﻷﺴﺭﺓ‬
‫ﻤﺘﻤﺎﺴﻜﹰﺎ‪ .‬ﺍﻷﺴﺭﺓ ﺇﺫﻥ ﻫﻰ ﻭﺤﺩﺓ ﺭﻭﺤﻴﺔ ﻭﺸﺭﻜﺔ ﻤﺤﺒﺔ ﻭﻋﻁﺎﺀ ﻤﺘﺒﺎﺩل‬
‫ﺒﻴﻥ ﺠﻤﻴﻊ ﺃﻋﻀﺎﺌﻬﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻤﺎ ﻨﻅﺭﻨﺎ ﺇﻝﻰ ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ‪ ،‬ﻨﺠﺩﻩ ﻤﻠﺊ ﺒﻨﻤﺎﺫﺝ ﻋﻜﺴﺕ ﻫﺫﻩ‬

‫ﺍﺨﺘﻴﺎﺭ ﺸﺭﻴﻜﺔ ﺍﻝﺤﻴﺎﺓ‪ ،‬ﺘﺭﺠﻤﺔ ﻭﺇﺼﺩﺍﺭ ﺍﻝﻤﺭﻜﺯ ﺍﻷﺭﺜﻭﺫﻜﺴﻰ ﻝﻠﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺌﻴﺔ ﺒﺎﻝﻘﺎﻫﺭﺓ‬ ‫‪١٤‬‬

‫‪ ،٢٠٠٣‬ﺹ‪.١٦‬‬
‫ﺍﻝﻤﺭﺠﻊ ﺍﻝﺴﺎﺒﻕ ﺹ‪٢٨‬ـ‪.٢٩‬‬ ‫‪١٥‬‬

‫ﺍﻝﻤﺭﺠﻊ ﺍﻝﺴﺎﺒﻕ‪ ،‬ﺹ‪٢٨‬ـ‪.٢٩‬‬ ‫‪١٦‬‬

‫ﺍﻷﻴﻘﻭﻨﺔ ﺍﻝﻤﺒﺎﺭﻜﺔ ﻝﺠﻭﻫﺭ ﺍﻷﺴﺭﺓ ﺍﻝﺤﻘﻴﻘﻰ‪ .‬ﻝﻘﺩ ﻜﺎﻨﺕ ﺒﺎﻝﺤﻘﻴﻘﺔ ﻨﻭﺭ‬
‫ﺃﻤﺎﻡ ﺍﻝﺠﻤﻴﻊ ﻴﺸﻬﺩﻭﻥ ﻝﻌﻤل ﺍﷲ ﻭﻴﻤﺠﺩﻭﻨﻪ ﻜل ﺤﻴﻥ‪ ،‬ﻤﺜل ﺇﺒﺭﺍﻫﻴﻡ‬
‫ﻭﺴﺎﺭﺓ‪ ،‬ﺍﺴﺤﻕ ﻭﺭﻓﻘﺔ‪ ،‬ﻴﻌﻘﻭﺏ ﻭﺭﺍﺤﻴل‪ .‬ﻭﻫﻰ ﻨﻤﺎﺫﺝ ﺃﻅﻬﺭﺕ ﻤﺤﺒﺔ‬
‫ﻭﻗﺩﺍﺴﺔ ﻭﺇﻴﻤﺎﻥ ﻭﻋﻁﺎﺀ ﺒﻼ ﺤﺩﻭﺩ‪.‬‬
‫ﺇﻥ ﺍﻝﻬﺩﻑ ﺍﻝﺫﻯ ﺴﻌﻭﺍ ﺇﻝﻰ ﺘﺤﻘﻴﻘﻪ ﻫﺅﻻﺀ ﺍﻵﺒﺎﺀ ﻫﻭ ﺍﻗﺘﻨﺎﺀ ﺍﻝﻨﻔﺱ‬
‫ﺍﻝﻔﺎﻀﻠﺔ‪ ،‬ﻷﻥ ﻫﺫﻩ ﺍﻝﻨﻔﺱ ﺍﻝﻔﺎﻀﻠﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺃﻥ ﺘﻘﺩﻡ ﻤﺤﺒﺔ ﺃﻜﺜﺭ ﺩﻓﺌًﺎ‬
‫ﻝﻜل ﺃﺴﺭﺘﻬﺎ‪ ،‬ﻭﻫﻰ ﺒﺫﻝﻙ ﺘﺴﺎﻫﻡ ﻓﻲ ﺨﻠﻕ ﻤﻨﺎﺥ ﺭﻭﺤﻰ ﻴﺒﻌﺙ ﻋﻠﻰ‬
‫ﺍﻝﻔﺭﺡ ﻭﺍﻝﺴﻼﻡ ﻭﺍﻝﻬﺩﻭﺀ ﻭﺍﻻﺴﺘﻘﺭﺍﺭ‪ .‬ﻫﻜﺫﺍ ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ‬
‫ﺍﻝﻔﻡ ] ﺃﻭﻝﺌﻙ ﺍﻝﻠﻭﺍﺘﻰ ﻴﺸﺭﻗﻥ ﻤﻥ ﺨﻼل ﺠﻤﺎل ﺃﻨﻔﺴﻬﻥ ‪ ..‬ﻴ‪‬ﻘﺩﻤﻥ ﻤﺤﺒﺔ‬
‫ﺃﻜﺜﺭ ﺩﻓﺌًﺎ ﻷﺯﻭﺍﺠﻬﻥ‪ .‬ﻭﻋﻨﺩﻤﺎ ﻴﺤﺩﺙ ﻫﺫﺍ ﻭﻴﺭﺘﺒﻁ ﺍﻝﺯﻭﺠﺎﻥ ﺒﺘﻠﻙ‬
‫ﺍﻝﻤﺤﺒﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ‪ ،‬ﻴﻨﻤﺤﻰ ﻜل ﻓﻜﺭ ﺸﺎﺌﻥ‪ ،‬ﻭﻴﺒﻘﻰ ﺍﻝﺯﻭﺠﺎﻥ ﺃﻤﻨﺎﺀ ﺍﻝﻭﺍﺤﺩ‬
‫ﻨﺤﻭ ﺍﻵﺨﺭ ﻓﻲ ﻤﻨﺎﺥ ﻤﻥ ﺍﻝﻤﺤﺒﺔ ﻭﺍﻝﺭﻗﺔ ﻭﺍﻝﺤﻨﺎﻥ ﻭﻴﺘﻤﺘﻌﺎﻥ ﺒﺭﻀﺎ ﺍﷲ‬
‫ﻭﺤﻤﺎﻴﺘﻪ‪ .‬ﻫﻜﺫﺍ ﻜﺎﻥ ﻜل ﺍﻝﺭﺠﺎل ﺍﻝﻤﺸﻬﻭﺭﻴﻥ ﻴﺘﺯﻭﺠﻭﻥ ﻗﺩﻴﻤ‪‬ﺎ‪ .‬ﻫﺩﻓﻬﻡ‬
‫ﻜﺎﻥ ﺍﻗﺘﻨﺎﺀ ﺍﻝﻨﻔﺱ ﺍﻝﻔﺎﻀﻠﺔ ﻭﻝﻴﺴﺕ ﺍﻷﻤﻭﺍل ﺍﻝﻜﺜﻴﺭﺓ[‪ .١٧‬ﺍﻻﺨﺘﻴﺎﺭ‬
‫ﺍﻝﺼﺤﻴﺢ ﺇﺫﻥ ﻗﺎﺌﻡ ﻋﻠﻰ ﻫﺫﻩ ﺍﻝﻤﺤﺒﺔ ﺍﻹﻝﻬﻴﺔ ﺍﻝﺘﻲ ﺘﻀﻤﻥ ﺍﺴﺘﻤﺭﺍﺭ ﻗﻴﺎﻡ‬
‫ﺍﻷﺴﺭﺓ ﻭﺘﻤﺎﺴﻜﻬﺎ ﻭﻨﻤﻭﻫﺎ ﻓﻲ ﺍﻝﻤﺴﻴﺢ‪ .‬ﺨﺎﺭﺝ ﻫﺫﺍ ﺍﻻﻁﺎﺭ ﺍﻝﻤﺴﻴﺤﻰ‬
‫ﻝﻼﺨﺘﻴﺎﺭ ﻴﺼﻴﺭ ﺍﻵﺨﺭ ﻭﺴﻴﻠﺔ ﻝﻠﻤﺘﻌﺔ ﻭﺍﻻﻤﺘﻼﻙ ﻭﻫﺩ ﹰﻓﺎ ﻹﺭﻀﺎﺀ‬
‫ﺍﻝﺫﺍﺕ‪.‬‬
‫ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﺃُﻏﺴﻁﻴﻨﻭﺱ ] ﺍﻝﺤﺏ ﻫﻭ ﺍﻝﻌﻁﻴﺔ ﺍﻝﺘﻲ ﺘﺠﻠﺒﻨﺎ ﺇﻝﻰ‬

‫ﺍﻝﻤﺭﺠﻊ ﺍﻝﺴﺎﺒﻕ‪ ،‬ﺹ‪.٢٠‬‬ ‫‪١٧‬‬

‫ﺃﻋﻅﻡ ﺍﻝﺘﺼﺎﻕ ﺒﺎﷲ [‪" .١٨‬ﻭﻜل ﻤ‪‬ﻥ ﻴﺤﺏ ﻓﻘﺩ ﻭﻝﺩ ﻤﻥ ﺍﷲ ﻭﻴﻌﺭﻑ ﺍﷲ"‬
‫)‪١‬ﻴﻭ‪.(٧:٤‬‬
‫ﺍﻝﺤﺏ ﺍﻝﺯﻭﺠﻰ ﻤﺭﺘﺒﻁ ﺒﺘﺤﻘﻴﻕ ﻜﻴﺎﻥ ﺍﻵﺨﺭ‪ ،‬ﻭﻝﻴﺱ ﺒﺎﻝﻤﻠﻜﻴﺔ ﺃﻭ‬
‫ﺍﻝﺘﺴﻠﻁ‪ ،‬ﻭﺘﺤﻘﻴﻕ ﻜﻴﺎﻥ ﺍﻵﺨﺭ ﻫﻭ ﻤﻁﻠﺏ ﺇﻨﺠﻴﻠﻰ " ﻻ ﻴﻨﻅﺭ ﻜل ﻭﺍﺤﺩ‬
‫ﺇﻝﻰ ﻤﺎ ﻫﻭ ﻝﻨﻔﺴﻪ‪ ،‬ﺒل ﻜل ﻭﺍﺤﺩ ﺇﻝﻰ ﻤﺎ ﻫﻭ ﻝﻶﺨﺭﻴﻥ ﺃﻴﻀ‪‬ﺎ"‬
‫)ﻓﻲ‪٤:٢‬ـ‪ .(٨‬ﺃﻤﺎ ﺍﻻﻨﺤﺼﺎﺭ ﻓﻲ ﺍﻝﺫﺍﺕ ﻭﺍﻝﺭﻏﺒﺔ ﻓﻲ ﺍﻝﻤﻠﻜﻴﺔ‪ ،‬ﺘﻌﻨﻰ‬
‫ﺍﻷﻨﺎﻨﻴﺔ ﻭﺍﻝﻌﺯﻝﺔ‪ ،‬ﻭﺍﻹﻨﺴﺎﻥ ﺍﻷﻨﺎﻨﻰ ﺍﻝﻤﻨﻌﺯل ﺇﻨﺴﺎﻥ ﻋﺩﻤﻰ ﻴﺒﻴﺩ ﺍﻵﺨﺭ‬
‫ﻓﻲ ﻋﻘﻠﻪ‪ .١٩‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻝﺭﺠل ﺃﻥ ﻴﺘﺴﻠﻁ ﺒﺎﻋﺘﺒﺎﺭﻩ ﺭﺃﺱ ﺍﻝﻤﺭﺃﺓ‪ ،‬ﻭﺇﺫﺍ ﻤﺎ‬
‫ﺭﻏﺒﺕ ﺍﻝﻤﺭﺃﺓ ﻓﻲ ﺃﻥ ﺘﻤﺘﻠﻙ ﺃﻭ ﺘﻌﺎﻨﺩ‪ ،‬ﻓﺈﻥ ﺍﻝﻨﺘﻴﺠﺔ ﺍﻝﺤﺘﻤﻴﺔ ﻫﻰ ﺘﻔﻜﻙ‬
‫ﻻ ﻓﻲ ﺍﷲ؛ ﻭﺍﻹﻨﺴﺎﻥ‬
‫ﺍﻝﻜﻴﺎﻥ ﺍﻷﺴﺭﻯ‪ .‬ﺍﻻﺴﺘﻘﺭﺍﺭ ﺍﻷﺴﺭﻯ ﻻ ﻴﻜﻭﻥ ﺇ ﹼ‬
‫ﺍﻝﻤﺘﻘﻰ ﺍﷲ ﻫﻭ ﺍﻹﻨﺴﺎﻥ ﺍﻝﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻴﻨﺸﺊ ﺃﺴﺭﺓ ﻤﺴﻴﺤﻴﺔ ﺘﺤﻴﺎ ﷲ‪:‬‬
‫"ﻭﺍﻝﺫﻴﻥ ﻻ ﻴﺤﻴﻭﻥ ﺍﷲ‪ ،‬ﻫﻡ ﺍﻝﻐﺭﺒﺎﺀ ﻏﻴﺭ ﺍﻝﻘﺎﺩﺭﻴﻥ ﻋﻠﻰ ﺸﺭﺏ ﻤﺎﺀ ﺤﺏ‬
‫ﺍﷲ ﺍﻝﻤﻨﻌﺵ ﺍﻝﺫﻱ ﻴﻨﺴﻜﺏ ﻓﻴﻨﺎ ﺒﺎﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ"‪.٢٠‬‬
‫ﺍﷲ ﻴﺩﺨل ﻜﻁﺭﻑ ﺃﺴﺎﺴﻰ ﻓﻲ ﺍﻝﺤﻴﺎﺓ ﺍﻷﺴﺭﻴﺔ‪ ،‬ﻷﻥ ﺍﻝﻌﻼﻗﺔ ﺒﻴﻥ‬
‫ﺠﻤﻴﻊ ﺃﻋﻀﺎﺀ ﺍﻷﺴﺭﺓ ﻻ ﺘﻘﻭﻡ ﻋﻠﻰ ﻤﺠﺭﺩ ﺍﻝﻌﻭﺍﻁﻑ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﺒل‬
‫ﻋﻠﻰ ﺍﻝﻤﺤﺒﺔ ﺍﻹﻝﻬﻴﺔ ﺍﻝﺘﻲ ﻫﻰ ﺃﺴﺎﺱ ﺍﻝﻭﺤﺩﺓ ﺍﻝﺘﻲ ﺘﺠﻤﻊ ﺒﻴﻥ ﺠﻤﻴﻊ‬
‫ﺃﻋﻀﺎﺀ ﺍﻷﺴﺭﺓ‪ .‬ﺇﻥ ﺍﺘﺤﺎﺩ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻝﻤﺴﻴﺢ ﻫﻭ ﺍﻝﺫﻱ ﻴﺤﻴﻴﻪ ﻭﻴﻨﻤ‪‬ﻴﻪ‬

‫ﺍﻨﻅﺭ ﺍﻝﻘﻤﺹ ﺘﺎﺩﺭﺱ ﻴﻌﻘﻭﺏ ﻤﻠﻁﻰ "ﻝﻘﺎﺀ ﻴﻭﻤﻰ ﻤﻊ ﺇﻝﻬﻰ ﺨﻼل ﺨﺒﺭﺍﺕ ﺁﺒﺎﺀ ﺍﻝﻜﻨﻴﺴﺔ‬ ‫‪١٨‬‬

‫ﺍﻷﻭﻝﻰ" ‪ ،٢٠٠٣‬ﺹ‪.٣٢‬‬
‫ﺍﻝﻤﻁﺭﺍﻥ ﺠﻭﺭﺝ ﺨﻀﺭ "ﺍﻝﺤﻴﺎﺓ ﺍﻝﺠﺩﻴﺩﺓ" ﺒﻴﺭﻭﺕ ‪ ،٢٠٠١‬ﺹ‪.١٧١‬‬ ‫‪١٩‬‬

‫ﺍﻨﻅﺭ ﺍﻝﻘﻤﺹ ﺘﺎﺩﺭﺱ ﻴﻌﻘﻭﺏ ﻤﻠﻁﻰ "ﻝﻘﺎﺀ ﻴﻭﻤﻰ ﻤﻊ ﺇﻝﻬﻰ ﺨﻼل ﺨﺒﺭﺍﺕ ﺁﺒﺎﺀ ﺍﻝﻜﻨﻴﺴﺔ‬ ‫‪٢٠‬‬

‫ﺍﻷﻭﻝﻰ" ﺇﺼﺩﺍﺭ ‪ ،٢٠٠٣‬ﺹ‪.٣١‬‬

‫ﻭﻴﺩﺨﻠﻪ ﻓﻲ ﺒﻬﺠﺔ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺠﺩﻴﺩﺓ " ﺇﻥ ﻜﺎﻥ ﺃﺤﺩ ﻓﻲ ﺍﻝﻤﺴﻴﺢ ﻴﺴﻭﻉ ﻓﻬﻭ‬
‫ﺨﻠﻴﻘﺔ ﺠﺩﻴﺩﺓ‪٢) "..‬ﻜﻭ‪.(١٧:٥‬‬
‫ﺇﻥ ﺍﻷﺴﺭﺓ ﺍﻝﺘﻲ ﺘﺤﻴﺎ ﻝﻠﻤﺴﻴﺢ ﺒﺎﻝﺤﻕ ﺘﹸﻌﺩ ﻤﺩﺭﺴﺔ ﻝﻠﻤﺤﺒﺔ‪ ،‬ﻷﻥ ﻜل‬
‫ﻭﺍﺤﺩ ﻴﺭﻯ ﻓﻲ ﺸﺨﺹ ﺍﻵﺨﺭ ﺫﺍﺘﻪ ﺍﻝﺤﻘﻴﻘﻴﺔ‪ ،‬ﻴﺭﻯ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻷﻨﻪ ﻴﺘﺫﻭﻕ‬
‫ﻭﻴﺨﺘﺒﺭ ﺒﺎﻁﻨﻴ‪‬ﺎ ﺍﻝﻘﻴﻤﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ ﻝﻠﻤﺤﺒﺔ‪ .‬ﺍﻝﺜﺒﺎﺕ ﻓﻲ ﺍﻝﻤﺴﻴﺢ ﺇﺫﻥ‪ ،‬ﻫﻭ‬
‫ﺍﻝﺫﻱ ﻴﺄﺘﻰ ﺒﺜﻤﺎﺭ ﻜﺜﻴﺭﺓ ﻤﻔﺭﺤﺔ ﺘﺘﻭﺠﻬﺎ ﻫﺫﻩ ﺍﻝﻌﻁﻴﺔ ﺍﻹﻝﻬﻴﺔ ﺍﻝﻔﺎﺌﻘﺔ‬
‫ﺍﻝﻭﺼﻑ‪ ،‬ﻭﻫﻰ ﺍﻝﻤﺤﺒﺔ‪ .‬ﻝﺫﻝﻙ ﻓﺈﻥ ﺍﻝﻤﺴﻴﺢ ﻝﻪ ﺍﻝﻤﺠﺩ ﻴﺅﻜﺩ ﻋﻠﻰ ﺃﻥ‬
‫" ﺍﻝﻐﺼﻥ ﻻ ﻴﺄﺘﻰ ﺒﺜﻤﺭ ﻤﻥ ﺫﺍﺘﻪ ﺇﻥ ﻝﻡ ﻴﺜﺒﺕ ﻓﻲ ﺍﻝﻜﺭﻤﺔ‪ .‬ﻜﺫﻝﻙ ﺃﻨﺘﻡ‬
‫ﻰ" )ﻴﻭ‪ .(٤:١٥‬ﻭﻓﻲ ﺘﻔﺴﻴﺭﻩ ﻝﻠﺭﺴﺎﻝﺔ ﺇﻝﻰ‬
‫ﺃﻴﻀ‪‬ﺎ ﺇﻥ ﻝﻡ ﺘﺜﺒﺘﻭﺍ ﻓ ‪‬‬
‫ﻜﻭﺭﻨﺜﻭﺱ ﻴﺸﺭﺡ ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ ﺍﻝﻔﻡ ﻁﺒﻴﻌﺔ ﺍﻻﺘﺤﺎﺩ ﺍﻝﻭﺜﻴﻕ‬
‫ﺒﺎﻝﻤﺴﻴﺢ ﻭﻴﺭﻯ ﺃﻥ ﻝﻬﺫﺍ ﺍﻻﺘﺤﺎﺩ ﺃﻫﻤﻴﺔ ﻗﺼﻭﻯ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻺﻨﺴﺎﻥ ﺍﻝﺫﻱ‬
‫ﻴﺭﻴﺩ ﺃﻥ ﻴﺘﻤﺘﻊ ﺒﺎﻝﺤﻴﺎﺓ ﺍﻝﺤﻘﻴﻘﻴﺔ‪ .‬ﻓﻴﻘﻭل‪" :‬ﻝﻘﺩ ﺍﺘﺤﺩ ﺒﻨﺎ ﺍﺘﺤﺎﺩ‪‬ﺍ ﻭﺜﻴﻘﹰﺎ‪،‬‬
‫ﻭﻜﺎﻝﺨﻤﻴﺭﺓ ﺩﻤﺞ ﺠﺴﺩﻩ ﺒﺠﺴﺩﻨﺎ‪ ،‬ﻝﻜﻰ ﻨﺼﻴﺭ ﻜﺎﺌﻨﹰﺎ ﻭﺍﺤﺩ‪‬ﺍ‪ ،‬ﻤﺜﻠﻤﺎ ﺃﻥ‬
‫ﺍﻝﺠﺴﺩ ﻤﺭﺘﺒﻁ ﺒﺎﻝﺭﺃﺱ‪ .‬ﻭﻫﻜﺫﺍ ﻨﺼﻴﺭ ﺠﺴﺩ‪‬ﺍ ﻭﺍﺤﺩ‪‬ﺍ‪ ،‬ﺃﻋﻀﺎﺀ ﻤﻥ‬
‫ﺠﺴﺩﻩ‪ ،‬ﻭﻋﻅﻡ ﻤﻥ ﻋﻅﺎﻤﻪ ﻜﻤﺎ ﻴﻘﻭل ﺍﻝﻜﺘﺎﺏ"‪.٢١‬‬
‫ﻫﺫﺍ ﺍﻻﺘﺤﺎﺩ ﺒﺸﺨﺹ ﺍﻝﻤﺴﻴﺢ ﻫﻭ ﺍﻝﺫﻱ ‪‬ﻴﺜ‪‬ﺒﺕ ﺍﻝﻤﺤﺒﺔ ﻭﻴﻨﻘﻴﻬﺎ‪ ،‬ﻭﻴﻤﻸ‬
‫ﺍﻷﻋﻤﺎﻕ ﺍﻝﺨﻔﻴﺔ ﻨﻭﺭ‪‬ﺍ ﻭﺒﻬﺎ ‪‬ﺀ‪ .‬ﻭﺍﻷﺴﺭﺓ ﺍﻝﺘﻲ ﺘﻌﻰ ﻫﺫﻩ ﺍﻝﺤﻘﻴﻘﺔ‪ ،‬ﺤﻘﻴﻘﺔ‬
‫ﺃﻥ ﺍﻝﺤﻴﺎﺓ ﻫﻰ ﺍﻝﻤﺴﻴﺢ‪ " :‬ﻝﻰ ﺍﻝﺤﻴﺎﺓ ﻫﻰ ﺍﻝﻤﺴﻴﺢ"‪ ،‬ﺘﺴﺘﻁﻴﻊ ﺃﻥ ﺘﺸﻬﺩ‬
‫ﻝﻠﻤﺴﻴﺢ ﺒﺄﻋﻤﺎﻝﻬﺎ ﻭﺘﺴﺎﻫﻡ ﻤﻊ ﺍﻝﻜﻨﻴﺴﺔ ﻓﻲ ﺍﻋﺩﺍﺩ ﺃﺠﻴﺎل ﺘﺨﺩﻡ ﺍﻝﻤﺴﻴﺢ‬
‫ﺒﺄﻤﺎﻨﺔ ﻭﺍﺨﻼﺹ ﻭﺘﺸﻬﺩ ﻝﻪ ﺒﺎﻝﺴﻴﺭﺓ ﺍﻝﺤﺴﻨﺔ ﻭﺍﻷﻗﻭﺍل ﺍﻝﺼﺎﻝﺤﺔ‪،‬‬

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‫‪Iw. crusostÒmou ermhne…a en A, korinq…ou PG‬‬
‫‪61,279.‬‬
‫ﻭﺘﺼﻴﺭ ﺍﻷﺴﺭﺓ ﻫﻰ ﺍﻝﻤﻌﻤل ﺍﻝﺭﻭﺤﻰ ﺍﻝﺫﻱ ﻴ‪‬ﻔﺭﺯ ﻋﻠﻰ ﺍﻝﺩﻭﺍﻡ ﺃﻋﻀﺎﺀ‬
‫ﺠﺩﺩ ﻝﻠﻜﻨﻴﺴﺔ‪ ،‬ﻴﺤﻤﻠﻭﻥ ﺴﻤﺎﺕ ﺍﻝﻤﺴﻴﺢ ﻭﻴﻌﻜﺴﻭﻥ ﺼﻭﺭﺘﻪ ﻭﺭﺍﺌﺤﺘﻪ‬
‫ﺍﻝﺫﻜﻴﺔ ﻓﻲ ﻜل ﻤﻜﺎﻥ ﻴﺫﻫﺒﻭﻥ ﺇﻝﻴﻪ‪.‬‬
‫ﻫﺫﻩ ﻫﻰ ﺍﻝﺼﻭﺭﺓ ﺍﻝﺼﺤﻴﺤﺔ ﻭﺍﻷﺴﺎﺱ ﺍﻝﺤﻘﻴﻘﻰ ﻝﺸﻜل ﺍﻷﺴﺭﺓ‬
‫ﺍﻝﻤﺴﻴﺤﻴﺔ‪ ،‬ﻭﺃﻯ ﺍﻫﺘﻤﺎﻤﺎﺕ ﺃﺨﺭﻯ ﻻ ﺘﻌﻜﺱ ﻫﺫﺍ ﺍﻝﻤﻌﻨﻰ ﺍﻝﻤﺸﺎﺭ ﺇﻝﻴﻪ‪،‬‬
‫ﻗﺩ ﺘﺅﺩﻯ ﺇﻝﻰ ﻨﺘﺎﺌﺞ ﻤﺩﻤﺭﺓ ﻝﻸﺴﺭﺓ‪ .‬ﻗﺩ ﻨﻬﺘﻡ ﺒﺘﻭﻓﻴﺭ ﻜل ﺴﺒل ﺍﻝﺭﺍﺤﺔ‬
‫ﺍﻝﻤﺎﺩﻴﺔ ﻷﺴﺭﻨﺎ‪ ،‬ﻝﻜﻥ ﺍﻝﻔﺸل ﻓﻲ ﺘﻘﺩﻴﻡ ﻤﺤﺒﺔ ﺍﷲ ﻴﺤﻭ‪‬ﻝﻬﺎ ﺇﻝﻰ ﺍﻝﺸﻜل‬
‫ﺭﻀﻬﺎ ﻝﻺﻨﻬﻴﺎﺭ‬
‫ﺍﻝﻨﻤﻁﻰ ﻷﻯ ﺃﺴﺭﺓ ﺘﺤﻴﺎ ﺒﻌﻴﺩ‪‬ﺍ ﻋﻥ ﺍﷲ‪ ،‬ﺍﻷﻤﺭ ﺍﻝﺫﻱ ﻴﻌ ‪‬‬
‫ﺃﻤﺎﻡ ﻤﺸﺎﻜل ﺍﻝﺤﻴﺎﺓ ﺍﻝﻜﺜﻴﺭﺓ ﻭﺍﻝﻤﺘﻨﻭﻋﺔ‪.‬‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺍﻷﺴﺎﺴﻰ ﻓﻲ ﺍﻷﺴﺭﺓ ﻴﻨﺒﻐﻰ ﺃﻥ ﻴﻨﺼ‪‬ﺏ ﻋﻠﻰ ﺍﻝﻭﻻﺩﺓ‬
‫ﺍﻝﺭﻭﺤﻴﺔ ﷲ‪ ،‬ﻓﻴﺠﺏ ﺃﻥ ﻴﻌﺘﻨﻰ ﺍﻝﺯﻭﺠﺎﻥ ﻓﻲ ﺃﻥ ﻴﻌﻴﺸﺎ ﷲ ﻓﻲ ﺘﻘﻭﻯ‬
‫ﻭﻗﺩﺍﺴﺔ ﻜل ﺃﻴﺎﻡ ﺤﻴﺎﺘﻬﻤﺎ‪ ،‬ﺜﻡ ﻴﻨﻘﻼﻥ ﻫﺫﻩ ﺍﻝﺨﺒﺭﺓ ﺍﻝﺭﻭﺤﻴﺔ ﻝﻸﺒﻨﺎﺀ‪،‬‬
‫ﺭﺍ ﺼﺎﻝﺤﺔ‬
‫ﻓﻴﺼﻴﺭ ﺍﻝﺒﻴﺕ ﻜﻠﻪ ﻭﺍﺤﺔ ﻤﺤﺒﺔ ﻭﺴﻼﻡ ﻭﻴﺜﻤﺭ ﺍﻝﺠﻤﻴﻊ ﻤﻌ‪‬ﺎ ﺜﻤﺎ ‪‬‬
‫ﻝﻤﺠﺩ ﺍﷲ‪ .‬ﻫﻜﺫﺍ ﻴﻘﻭل ﺍﻝﻤﺭﻨﻡ "ﻁﻭﺒﻰ ﻝﻜل ﻤ‪‬ﻥ ﻴﺘﻘﻰ ﺍﻝﺭﺏ ﻭﻴﺴﻠﻙ ﻓﻲ‬
‫ﻁﺭﻗﻪ‪ ..‬ﻁﻭﺒﺎﻙ ﻭﺨﻴﺭ ﻝﻙ ﺍﻤﺭﺃﺘﻙ ﻤﺜل ﻜﺭﻤﺔ ﻤﺜﻤﺭﺓ ﻓﻲ ﺠﻭﺍﻨﺏ ﺒﻴﺘﻙ‪.‬‬
‫ﺒﻨﻭﻙ ﻤﺜل ﻏﺭﻭﺱ ﺍﻝﺯﻴﺘﻭﻥ ﺤﻭل ﻤﺎﺌﺩﺘﻙ ﻫﻜﺫﺍ ﻴ‪‬ﺒﺎﺭﻙ ﺍﻝﺭﺠل ﺍﻝﻤﺘﻘﻰ‬
‫ﺍﻝﺭﺏ" )ﻤﺯ‪١:١٢٨‬ـ‪.(٤‬‬
‫ﻫﺫﻩ ﺍﻝﺼﻭﺭﺓ ﺍﻝﻤﻌﺒ‪‬ﺭﺓ ﺍﻝﺘﻲ ﺘﻅﻬﺭ ﻓﻴﻬﺎ ﺍﻝﺯﻭﺠﺔ ﻜﻜﺭﻤﺔ ﻤﺜﻤﺭﺓ‬
‫ﻭﺍﻷﺒﻨﺎﺀ ﻤﺜل ﻏﺭﻭﺱ ﺍﻝﺯﻴﺘﻭﻥ ﺘﺭﺠﻊ ﺇﻝﻰ ﺃﻥ ﺭﺏ ﺍﻷﺴﺭﺓ ﻤﺘﻘﻰ ﺍﷲ‬
‫ﻭﻴﺴﻠﻙ ﻓﻲ ﻁﺭﻗﻪ‪ .‬ﻭﻗﺩ ﻜﺘﺏ ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ ﺍﻝﻔﻡ ﺭﺴﺎﻝﺔ ﻁﻭﻴﻠﺔ‬
‫ﺇﻝﻰ ﺍﻵﺒﺎﺀ ﻭﺍﻷﻤﻬﺎﺕ‪ ،‬ﺘﻘﻊ ﻓﻲ ﺤﻭﺍﻝﻰ ﺘﺴﻌﻴﻥ ﻓﻘﺭﺓ ﻴﺤﺩﺩ ﻓﻴﻬﺎ ﻝﻠﻭﺍﻝﺩﻴﻥ‬
‫ﺍﻝﻔﻀﺎﺌل ﺍﻝﻀﺭﻭﺭﻴﺔ ﺍﻝﺘﻲ ﻴﻨﺒﻐﻰ ﺃﻥ ﻴﺘﺤﻠﻴﺎ ﺒﻬﺎ‪ ،‬ﺤﺘﻰ ﻴﺴﺘﻁﻴﻌﺎﻥ ﻨﻘﻠﻬﺎ‬
‫ﺇﻝﻰ ﺍﻷﺒﻨﺎﺀ‪ .‬ﻓﻴﻘﻭل‪ ] :‬ﻴﺠﺏ ﺃﻥ ﻨﻌﺘﻨﻰ ﺒﻬﺫﻩ ﺍﻝﺘﻤﺎﺜﻴل ﺍﻝﺠﻤﻴﻠﺔ ﺍﻝﺘﻲ ﺒﻴﻥ‬
‫ﺃﻴﺩﻴﻨﺎ‪ ..‬ﻝﻨﺸﻜﻠﻬﺎ ﻷﺠل ﺍﷲ‪ ،‬ﻷﻨﻬﺎ ﻝﻴﺴﺕ ﺠﺎﻤﺩﺓ ﻤﺎﺌﺘﺔ‪ ..‬ﻓﻠﻨﺒﻥ ﺍﻝﻁﻔل‬
‫ﻼ ﻴﺭﻜﺽ ﻨﺤﻭ ﻤﻠﻜﻭﺕ ﺍﷲ‪،‬‬
‫ﺒﻜﻠﻤﺎﺕ ﺍﷲ‪ .‬ﻷﻨﻜﻡ ﺘﺭﺒﻭﻥ ﺤﻜﻴﻤ‪‬ﺎ ﻭﺒﻁ ﹰ‬
‫ﻭﻤﻭﺍﻁﻨﹰﺎ ﻝﻠﺴﻤﺎﺀ[‪ .٢٢‬ﻭﻋﻨﺩﻤﺎ ﻴﻨﻤﻭ ﺍﻝﻁﻔل ﻓﻲ ﺃﺴﺭﺓ ﻤﺴﻴﺤﻴﺔ ﺤﻘﻴﻘﻴﺔ‪،‬‬
‫ﻓﺈﻨﻪ ﻴﺭﺘﻭﻯ ﻤﻥ ﺭﻭﺡ ﺍﻝﻤﺤﺒﺔ‪ ،‬ﻭﻴﺘﺸﺒﻊ ﺒﺭﻭﺡ ﺍﻝﻘﺩﺍﺴﺔ ﻭﻴﻤﺘﻠﺊ ﻤﻥ‬
‫ﻤﺨﺎﻓﺔ ﺍﷲ‪ ،‬ﻭﻴﺘﺭﺴﺦ ﻓﻴﻪ ﺍﻹﻴﻤﺎﻥ ﺒﺄﻫﻤﻴﺔ ﺍﻻﻨﻔﺘﺎﺡ ﻋﻠﻰ ﺍﷲ ﺩﻭﻤ‪‬ﺎ‪،‬‬
‫ﻭﻴﻨﻔﺘﺢ ﻭﺠﺩﺍﻨﻪ ﻨﺤﻭ ﺤﺏ ﺍﻝﻤﺴﻴﺢ ﻭﺤﺏ ﺍﻝﻜﻨﻴﺴﺔ ﻭﺸﺭﻜﺔ ﺍﻝﻘﺩﻴﺴﻴﻥ‬
‫ﻭﺍﻝﺘﻁﻠﻊ ﻨﺤﻭ ﺍﻝﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ‪.‬‬
‫ﻭﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ ﻴﻠﻔﺕ ﺍﻻﻨﺘﺒﺎﻩ ﺇﻝﻰ ﺃﻫﻤﻴﺔ ﺍﻝﻭﻻﺩﺓ ﺍﻝﺭﻭﺤﻴﺔ‪ ،‬ﻓﻴﺘﺤﺩﺙ‬
‫ﺍﻝﺭﺴﻭل ﺒﻭﻝﺱ ﻋﻥ ﺃﻭﻻﺩﻩ ﺍﻝﺫﻴﻥ ﻴﺘﻤﺨﺽ ﺒﻬﻡ‪ ،‬ﺤﺘﻰ ﻴﺘﺼﻭﺭ ﺍﻝﻤﺴﻴﺢ‬
‫ﻓﻴﻬﻡ )ﻏل‪ ،(١٩:٤‬ﻭﻴﺘﺤﺩﺙ ﻋﻥ ﺍﻝﺫﻱ ﻭﻝﺩﻩ ﻓﻲ ﻗﻴﻭﺩﻩ )ﻓﻴﻠﻤﻭﻥ‪،(١٠:١‬‬
‫ﻭﺃﻴﻀ‪‬ﺎ ﻴﻘﻭل " ﻭﻝﺩﺘﻜﻡ ﻓﻲ ﺍﻝﻤﺴﻴﺢ ﻴﺴﻭﻉ ﺒﺎﻹﻨﺠﻴل" )‪١‬ﻜﻭ‪.(١٥:٤‬‬
‫ﻭﺍﻝﻤﺴﻴﺢ ﻝﻪ ﺍﻝﻤﺠﺩ ﻜﺭ‪‬ﻡ ﺍﻝﻭﻻﺩﺓ ﺍﻝﺭﻭﺤﻴﺔ ﻋﻥ ﺍﻝﻨﺴﺏ ﺍﻝﺠﺴﺩﻯ ﺤﻴﻨﻤﺎ‬
‫ﺃﺠﺎﺏ ﺍﻝﻤﺭﺃﺓ ﺍﻝﺘﻲ ﺭﻓﻌﺕ ﺼﻭﺘﻬﺎ ﻤﻥ ﺍﻝﺠﻤﻊ ﻭﻗﺎﻝﺕ ﻝﻪ "ﻁﻭﺒﻰ ﻝﻠﺒﻁﻥ‬
‫ﺍﻝﺫﻱ ﺤﻤﻠﻙ ﻭﺍﻝﺜﺩﻴﻴﻥ ﺍﻝﻠﺫﻴﻥ ﺭﻀﻌﺘﻬﻤﺎ" ﻓﻘﺎل ﻝﻬﺎ " ﺒل ﻁﻭﺒﻰ ﻝﻠﺫﻴﻥ‬
‫ﻴﺴﻤﻌﻭﻥ ﻜﻼﻡ ﺍﷲ ﻭﻴﺤﻔﻅﻭﻨﻪ" )ﻝﻭ‪٢٧:١١‬ـ‪.(٢٨‬‬
‫ﻫﺫﺍ ﻴﻌﻨﻰ ﺃﻥ ﻤﻬﻤﺔ ﺍﻝﻭﺍﻝﺩﻴﻥ ﻻ ﺘﺘﻭﻗﻑ ﻋﻥ ﺇﻨﺠﺎﺏ ﺍﻷﻭﻻﺩ ﻭﺘﻐﻁﻴﺔ‬
‫ﺍﺤﺘﻴﺎﺠﺎﺘﻬﻡ ﺍﻝﻤﺎﺩﻴﺔ ﻭﺍﺸﺒﺎﻉ ﺘﻁﻠﻌﺎﺘﻬﻡ ﻭﻁﻤﻭﺤﺎﺘﻬﻡ ﺍﻝﻌﺎﻝﻤﻴﺔ ﻓﻘﻁ‪ ،‬ﺒل‬
‫ﺇﻨﻬﺎ ﺘﺘﺠﺎﻭﺯ ﻜل ﻫﺫﻩ ﺍﻷﻤﻭﺭ ﺇﻝﻰ ﺍﻝﺘﻨﺸﺌﺔ ﺍﻝﺭﻭﺤﻴﺔ ﺍﻝﺴﻠﻴﻤﺔ ﻭﺍﻝﻨﻤﻭ ﻓﻲ‬
‫ﺤﻴﺎﺓ ﺍﻝﻘﺩﺍﺴﺔ ﻭﺍﻝﻨﻌﻤﺔ‪ ،‬ﻷﻥ ﻫﺫﺍ ﻫﻭ ﺍﻝﺫﻱ ﻴ‪‬ﻌﻁﻰ ﻝﻠﺤﻴﺎﺓ ﻗﻴﻤﺘﻬﺎ ﺍﻝﺤﻘﻴﻘﻴﺔ‪،‬‬
‫ﻓﺎﻻﻨﺤﺼﺎﺭ ﻓﻲ ﺍﻷﻤﻭﺭ ﺍﻝﺠﺴﺩﻴﺔ ﻓﻘﻁ‪ ،‬ﻗﺩ ﻴﻘﻭﺩ ﺇﻝﻰ ﺍﻨﺤﺭﺍﻓﺎﺕ ﻀﺎﺭﺓ‬

‫"ﺘﺭﺒﻴﺔ ﺍﻷﻁﻔﺎل ﻓﻲ ﺘﻌﻠﻴﻡ ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ ﺍﻝﻔﻡ" ﺩﺍﺭ ﻤﺠﻠﺔ ﻤﺭﻗﺱ ‪ ،١٩٩٣‬ﺹ‪.١٨‬‬ ‫‪٢٢‬‬
‫ﻭﺴﻠﻭﻙ ﻤﺸﻴﻥ‪ .‬ﻭﻝﺫﻝﻙ ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﺃﻏﺴﻁﻴﻨﻭﺱ‪" :‬ﻝﻴﻜﻥ ﻤﻥ ﺒﺭﻜﺎﺕ‬
‫ﺍﻝﺯﻭﺍﺝ ﺍﻝﻨﺴل ﺍﻝﻤﻭﻝﻭﺩ ﻻ ﻭﻻﺩﺓ ﺠﺴﺩﻴﺔ ﻓﻘﻁ‪ ،‬ﺒل ﺍﻝﻤﻭﻝﻭﺩ ﺜﺎﻨﻴﺔ‪ ،‬ﻷﻨﻪ‬
‫ﻴﻭﻝﺩ ﺠﺴﺩﻴ‪‬ﺎ ﻝﻠﻌﻘﺎﺏ ﻭﺍﻝﻬﻼﻙ ﻭﺍﻝﺩﻴﻨﻭﻨﺔ‪ ،‬ﺇﻥ ﻝﻡ ﻴﻭﻝﺩ ﺜﺎﻨﻴﺔ ﻝﻠﺤﻴﺎﺓ‬
‫ﺍﻷﺒﺩﻴﺔ"‪ .٢٣‬ﻭﺍﻝﻨﻔﺱ ﺍﻝﺘﻲ ﺘﺴﺘﻨﻴﺭ ﺒﺈﺸﺭﺍﻗﺔ ﺭﻭﺡ ﺍﷲ ﻋﻠﻴﻬﺎ‪ ،‬ﺘﺴﺘﻁﻴﻊ ﺃﻥ‬
‫ﺘﻌﻜﺱ ﺼﻭﺭﺓ ﺍﻝﻤﺴﻴﺢ ﻓﻲ ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ ﺍﻝﺤﺎﻀﺭ‪ ،‬ﻷﻥ ﻜل ﻤ‪‬ﻥ ﻨﺸﺄﺕ‬
‫ﺍﻝﻘﺩﺍﺴﺔ ﻓﻴﻪ ﻴﻜﻭﻥ ﺍﻝﻤﺴﻴﺢ ﻗﺩ ﻨﺸﺄ ﻓﻴﻪ‪ .‬ﻫﺅﻻﺀ ﻫﻡ ﻭﺤﺩﻫﻡ ﺍﻝﻜﻭﻥ ﺍﻝﺠﺩﻴﺩ‬
‫ﺍﻝﺫﻱ ﻝﻡ ﻴﻭﻝﺩ ﻤﻥ ﺍﻤﺭﺃﺓ‪ .٢٤‬ﻭﻫﻜﺫﺍ ﺘﺘﺤﺩﺩ ﺸﺨﺼﻴﺔ ﺍﻝﻌﻀﻭ ﺩﺍﺨل‬
‫ﺍﻷﺴﺭﺓ ﻤﻨﺫ ﺴﻥ ﻤﺒﻜﺭ ﺠﺩ‪‬ﺍ‪ ،‬ﻭﺘﺘﺤﺩﺩ ﺃﻴﻀ‪‬ﺎ ﻤﺴﻴﺭﺓ ﺤﻴﺎﺘﻪ ﺍﻝﻤﺴﺘﻘﺒﻠﻴﺔ‪،‬‬
‫ﻓﺈﻤﺎ ﺃﻥ ﻴﻨﻤﻭ ﻭﻝﺩﻴﻪ ﺍﻝﻘﺩﺭﺓ ﻋﻠﻰ ﻤﺤﺒﺔ ﺍﻵﺨﺭ‪ ،‬ﻭﺇﻤﺎ ﺃﻥ ﻴﺼﻴﺭ ﻏﻴﺭ‬
‫ﻗﺎﺒل ﻝﻪ‪ ،‬ﺒل ﻭﻴﻨﻜﺭ ﻭﺠﻭﺩﻩ ﻭﻴﺘﺠﺎﻫﻠﻪ‪ .‬ﻭﺃﻴﻀ‪‬ﺎ ﺇﻤﺎ ﺃﻥ ﻴﻨﻤﻭ ﻭﻝﺩﻴﻪ‬
‫ﺍﻝﺭﻏﺒﺔ ﻓﻰ ﺍﻝﺘﻌﺎﻭﻥ ﻭﺍﻝﻤﺸﺎﺭﻜﺔ‪ ،‬ﻭﺇﻤﺎ ﺃﻥ ﺘﻨﻤﻭ ﻓﻴﻪ ﺭﻭﺡ ﺍﻝﻔﺭﺩﻴﺔ‬
‫ﻭﺍﻻﻨﺤﺼﺎﺭ ﻓﻲ ﺍﻝﺫﺍﺕ‪ .‬ﻤﻥ ﻫﻨﺎ ﺘﻅﻬﺭ ﺃﻫﻤﻴﺔ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺭﻭﺤﻴﺔ ﺩﺍﺨل‬
‫ﺍﻷﺴﺭﺓ‪ ،‬ﻭﺍﻝﻘﺩﻭﺓ ﺍﻝﺼﺎﻝﺤﺔ ﻓﻲ ﺍﻝﺴﻠﻭﻙ ﻭﺍﻝﺘﺼﺭﻑ ﻤﻥ ‪‬ﻗﺒ‪‬ل ﺍﻝﻭﺍﻝﺩﻴﻥ‪،‬‬
‫ﻭﺘﺄﺼﻴل ﺭﻭﺡ ﺍﻝﻤﺤﺒﺔ ﻭﺍﻝﺸﺭﻜﺔ ﻤﻊ ﺍﻝﻜﻨﻴﺴﺔ ﻭﺍﻝﻘﺩﻴﺴﻴﻥ ﻭﺘﻜﺭﻴﺱ ﺍﻝﻘﻠﺏ‬
‫ﻝﻠﺨﺩﻤﺔ‪ ،‬ﻭﺍﻝﺘﻁﻠﻊ ﺍﻝﺩﺍﺌﻡ ﻨﺤﻭ ﺍﻝﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ‪ ،‬ﻭﻋﺩﻡ ﺍﻝﺘﻤﺴﻙ ﺒﺄﻤﻭﺭ ﻫﺫﺍ‬
‫ﺍﻝﻌﺎﻝﻡ ﺍﻝﺤﺎﻀﺭ‪ .‬ﻜل ﻫﺫﺍ ﻴﺴﺎﻫﻡ ﺒﺩﻭﺭﻩ ﻓﻲ ﺍﻤﺘﺩﺍﺩ ﻤﻠﻜﻭﺕ ﺍﷲ ﻓﻲ‬
‫ﺍﻝﺯﻤﻥ‪ ،‬ﺤﻴﺙ ﺘﻘﺩﻡ ﺍﻷﺴﺭﺓ ﺃﻋﻀﺎﺀ ﺠﺩﺩ ﻝﻠﻜﻨﻴﺴﺔ ﻝﻬﻡ ﺤﻴﺎﺓ ﺸﺭﻜﺔ‬
‫ﺤﻘﻴﻘﻴﺔ ﻤﻊ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺫﻱ ﻫﻭ ﺍﻝﺭﺃﺱ ﻝﻠﻜﻨﻴﺴﺔ‪ .‬ﺇﺫﻥ ﻁﺒﻴﻌﺔ ﺍﻝﻌﻼﻗﺔ ﺒﻴﻥ‬
‫ﺍﻝﺯﻭﺠﻴﻥ ﻫﻰ ﺍﻝﺘﻲ ﺘﺤﺩﺩ ﺍﻝﺸﻜل ﺍﻝﺫﻱ ﺴﻴﻜﻭﻥ ﻋﻠﻴﻪ ﺍﻷﻭﻻﺩ ﻓﻲ‬

‫ﺍﻨﻅﺭ ﺍﻝﻘﻤﺹ ﺘﺎﺩﺭﺱ ﻴﻌﻘﻭﺏ ﻤﻠﻁﻰ "ﻝﻘﺎﺀ ﻴﻭﻤﻰ ﻤﻊ ﺇﻝﻬﻰ ﺨﻼل ﺨﺒﺭﺍﺕ ﺁﺒﺎﺀ ﺍﻝﻜﻨﻴﺴﺔ‬ ‫‪٢٣‬‬

‫ﺍﻷﻭﻝﻰ" ‪ ،٢٠٠٣‬ﺹ‪٣٣‬ـ‪.٣٤‬‬
‫ﺍﻝﻤﻁﺭﺍﻥ ﺠﻭﺭﺝ ﺨﻀﺭ "ﺍﻝﺤﻴﺎﺓ ﺍﻝﺠﺩﻴﺩﺓ" ﺒﻴﺭﻭﺕ ‪ ،٢٠٠١‬ﺹ‪.١١٣‬‬ ‫‪٢٤‬‬
‫ﺴﱠﻠﻡ ﻝﻸﻭﻻﺩ‪ ،‬ﺇﻤﺎ ﺃﻥ ﻴﻜﻭﻥ ﺭﺼﻴ ‪‬ﺩﺍ ﺭﻭﺤﻴ‪‬ﺎ‬
‫ﺍﻝﻤﺴﺘﻘﺒل‪ .‬ﻓﺎﻝﺭﺼﻴﺩ ﺍﻝ ‪‬ﻤ ‪‬‬
‫ﻨﺎﻓ ‪‬ﻌﺎ‪ ،‬ﻭﺇﻤﺎ ﺃﻨﻪ ﺭﺼﻴﺩ ﺠﺴﺩﻯ ﻀﺎﺭ‪ .‬ﻭﻤﻥ ﺃﺠل ﻫﺫﺍ ﻴﻌﺘﺒﺭ ﺍﻝﺭﺴﻭل‬
‫ﺒﻭﻝﺱ ﺃﻥ ﻋﺩﻡ ﺍﻻﻋﺘﻨﺎﺀ ﺒﺄﻋﻀﺎﺀ ﺍﻷﺴﺭﺓ‪ ،‬ﻴ‪‬ﻌﺩ ﺇﻨﻜﺎﺭ ﻝﻺﻴﻤﺎﻥ‪ ،‬ﻭﺃﺸﺭ‬
‫ﻤﻥ ﺘﺭﺒﻴﺔ ﻏﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ‪ " .‬ﺇﻥ ﻜﺎﻥ ﺃﺤﺩ ﻻ ﻴﻌﺘﻨﻰ ﺒﺨﺎﺼﺘﻪ ﻭﻻﺴﻴﻤﺎ‬
‫ﺃﻫل ﺒﻴﺘﻪ‪ .‬ﻓﻘﺩ ﺃﻨﻜﺭ ﺍﻹﻴﻤﺎﻥ ﻭﻫﻭ ﺃﺸﺭ ﻤﻥ ﻏﻴﺭ ﺍﻝﻤﺅﻤﻨﻴﻥ"‬
‫)‪١‬ﺘﻴﻤﻭ‪ .(٨:٥‬ﺒل ﺇﻨﻪ ﺘﺸﺩﺩ ﻓﻲ ﺸﺭﻭﻁ ﺍﺨﺘﻴﺎﺭ ﺍﻷﺭﻤﻠﺔ ﺍﻝﺘﻲ ﺘﹸﻜﺘﺘﺏ ﻤﻥ‬
‫ﺃﺠل ﺍﻝﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺍﻝﺨﺩﻤﺔ‪ ،‬ﺒﺄﻥ ﻴﻜﻭﻥ ﻤﺸﻬﻭﺩ ﻝﻬﺎ ﻓﻲ ﺃﻋﻤﺎل ﺼﺎﻝﺤﺔ‪،‬‬
‫ﻭﺃﻥ ﺘﻜﻥ ﻗﺩ ﺭﺒﺕ ﺍﻷﻭﻻﺩ‪ ،‬ﺃﻯ ﻝﺩﻴﻬﺎ ﺨﺒﺭﺓ ﻓﻲ ﺘﺭﺒﻴﺔ ﺍﻷﻭﻻﺩ ﻭﺘﻨﺸﺌﺘﻬﻡ‬
‫ﺘﻨﺸﺌﺔ ﺭﻭﺤﻴﺔ ﺼﺤﻴﺤﺔ‪ ،‬ﻓﺘﺨﺭﺝ ﺒﻬﺫﺍ ﺃﺒﻨﺎﺀ ﺼﺎﻝﺤﻴﻥ ﻝﻠﻜﻨﻴﺴﺔ )ﺍﻨﻅﺭ‬
‫‪١‬ﺘﻴﻤﻭ‪.(١٠:٩‬‬
‫ﺍﻝﺩﻭﺭ ﺍﻝﺤﻴﻭﻯ ﺇﺫﻥ ﻓﻲ ﺘﻨﺸﺌﺔ ﺍﻷﻭﻻﺩ‪ ،‬ﻴﻠﻌﺒﻪ ﺍﻝﻭﺍﻝﺩﻴﻥ ﺒﻜل ﺤﻜﻤﺔ‬
‫ﻭﺘﻌﻘل‪ ،‬ﻭﺍﻝﺘﺭﺒﻴﺔ ﻻﺒﺩ ﺃﻥ ﺘﻜﻭﻥ ﻤﺴﺘﻨﻴﺭﺓ ﺒﻌﻤل ﺍﻝﺭﻭﺡ "ﻭﺃﻨﺘﻡ ﺃﻴﻬﺎ ﺍﻵﺒﺎﺀ‬
‫ﻻ ﺘﻐﻴﻅﻭﺍ ﺃﻭﻻﺩﻜﻡ‪ .‬ﺒل ﺭﺒﻭﻫﻡ ﺒﺘﺄﺩﻴﺏ ﺍﻝﺭﺏ ﻭﺇﻨﺫﺍﺭﻩ" )ﺃﻑ‪،(٤:٦‬‬
‫ﻭﺃﻴﻀ‪‬ﺎ‪ " :‬ﺃﻴﻬﺎ ﺍﻵﺒﺎﺀ ﻻ ﺘﻐﻴﻅﻭﺍ ﺃﻭﻻﺩﻜﻡ ﻝﺌﻼ ﻴﻔﺸﻠﻭﺍ" )ﻜﻭ‪.(٢١:٣‬‬
‫ﻭﻫﺫﻩ ﺍﻻﺴﺘﻨﺎﺭﺓ‪ ،‬ﻫﻰ ﻋﻤﻠﻴﺔ ﻭﻻﺩﺓ ﺘﺘﻡ ﻓﻲ ﺍﻝﻨﻔﺱ‪ ،‬ﺇﺫﺍ ﺨﻀﻌﺕ ﷲ‬
‫ﺒﺎﻝﺘﻭﺍﻀﻊ ﻭﺍﻝﻤﺤﺒﺔ‪ ،‬ﻻﺒﺩ ﺃﻥ ﺘﺜﻤﺭ ﻝﻠﺤﻴﺎﺓ ﺜﻤﺎﺭ‪‬ﺍ ﻤﻔﺭﺤﺔ‪.‬‬
‫ﻭﺇﻥ ﻜﺎﻨﺕ ﻫﻨﺎﻙ ﻤﺴﺌﻭﻝﻴﺔ ﻜﺒﻴﺭﺓ ﻤ‪‬ﻠﻘﺎﻩ ﻋﻠﻰ ﻋﺎﺘﻕ ﺍﻝﻭﺍﻝﺩﻴﻥ ﻓﻲ‬
‫ﺘﺭﺒﻴﺔ ﺍﻷﻭﻻﺩ‪ ،‬ﻓﻬﻨﺎﻙ ﻤﺴﺌﻭﻝﻴﺔ ﻜﺒﻴﺭﺓ ﺃﻴﻀ‪‬ﺎ ﻝﻬﺎ ﻋﻼﻗﺔ ﺒﺎﻝﺘﺭﺒﻴﺔ ﺍﻝﺫﺍﺘﻴﺔ‪،‬‬
‫ﻫﻨﺎﻙ ﺍﺤﺘﻴﺎﺝ ﻝﻬﺫﻩ ﺍﻝﺘﺭﺒﻴﺔ ﺍﻝﺫﺍﺘﻴﺔ‪ ،‬ﻷﻥ ﻤﻨﻬﺎ ﺘﻨﺒﻊ ﺍﻝﺘﺭﺒﻴﺔ ﺍﻝﺼﺤﻴﺤﺔ‬
‫ﻻ ﻝﻥ‬
‫ﻝﻸﻭﻻﺩ‪ ،‬ﻓﺎﻝﻤﺴﻴﺢ ﻴﺩﻋﻭ ﺍﻝﻤﺅﻤﻨﻴﻥ ﺃﻥ ﻴﺼﻴﺭﻭﺍ ﻤﺜل ﺍﻷﻁﻔﺎل‪ ،‬ﻭﺇ ﹼ‬
‫ﻴﺩﺨﻠﻭﺍ ﻤﻠﻜﻭﺕ ﺍﻝﺴﻤﻭﺍﺕ )ﺍﻨﻅﺭ ﻤﺕ‪ ،(٣:١٨‬ﻭﺍﻝﺭﺴﻭل ﺒﻭﻝﺱ ﻴﺤﺙ‬
‫ﻻ ﻓﻲ ﺍﻝﺸﺭ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻴﻘﻠل ﺒﺎﻝﻁﺒﻊ ﻤﻥ‬
‫ﺍﻝﻤﺅﻤﻨﻴﻥ ﻋﻠﻰ ﺃﻥ ﻴﺼﻴﺭﻭﺍ ﺃﻁﻔﺎ ﹰ‬
‫ﺃﻫﻤﻴﺔ ﺍﻝﻨﻀﻭﺝ ﺍﻝﻔﻜﺭﻯ‪ .‬ﻭﻫﻨﺎﻙ ﺍﻤﺘﻴﺎﺯ ﻜﺒﻴﺭ ﻝﺩﻯ ﺍﻝﻭﺍﻝﺩﻴﻥ ﺒﺄﻥ ﻴﺤﻴﻭﺍ‬
‫ﺨﺒﺭﺓ ﺍﻝﻁﻔﻭﻝﺔ ﻭﻴﺘﻌﺭﻓﻭﺍ ﺒﺸﻜل ﻤﺒﺎﺸﺭ ﻋﻠﻰ ﻤﻌﻨﻰ ﺍﻝﺒﺭﺍﺀﺓ ﻓﻲ ﺍﻝﻁﻔﻭﻝﺔ‪،‬‬
‫ﻓﻴﻘﺘﻨﻭﺍ ﻝﻬﻡ ﻫﺫﻩ ﺍﻝﺒﺭﺍﺀﺓ ﻭﻓﻲ ﺍﻝﻭﻗﺕ ﻨﻔﺴﻪ ﻴﻘﺩﻤﻭﻥ ﻝﻬﻡ ﺨﺒﺭﺓ ﻨﻀﻭﺠﻬﻡ‬
‫ﻭﺘﺠﺎﺭﺒﻬﻡ ﻓﻲ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺭﻭﺤﻴﺔ‪.٢٥‬‬
‫ﻫﺫﻩ ﺍﻝﺨﺒﺭﺍﺕ ﻴﺤﺼل ﻋﻠﻴﻬﺎ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﺒﺎﻝﺘﺎﻝﻰ ﻴﻜﻭﻥ ﻝﺩﻴﻪ ﺍﻝﻘﺩﺭﺓ‬
‫ﻋﻠﻰ ﻨﻘﻠﻬﺎ ﻝﻠﻐﻴﺭ ﻓﻲ ﺤﺎﻝﺔ ﺍﻻﺘﺤﺎﺩ ﺒﺸﺨﺹ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻷﻥ ﺍﻝﺤﻴﺎﺓ‬
‫ﺍﻝﺤﻘﻴﻘﻴﺔ ﻫﻰ ﻓﻘﻁ ﻓﻲ ﺸﺨﺹ ﺍﻝﻤﺴﻴﺢ ﺍﻝﻤﻌﻁﻰ ﺤﻴﺎﺓ " ﺇﻥ ﺍﷲ ﺃﻋﻁﺎﻨﺎ‬
‫ﺤﻴﺎﺓ ﺃﺒﺩﻴﺔ ﻭﻫﺫﻩ ﺍﻝﺤﻴﺎﺓ ﻫﻰ ﻓﻲ ﺍﺒﻨﻪ‪ .‬ﻤ‪‬ﻥ ﻝﻪ ﺍﻻﺒﻥ ﻓﻠﻪ ﺍﻝﺤﻴﺎﺓ ﻭﻤ‪‬ﻥ ﻝﻴﺱ‬
‫ﻝﻪ ﺍﺒﻥ ﺍﷲ ﻓﻠﻴﺴﺕ ﻝﻪ ﺍﻝﺤﻴﺎﺓ" )‪١‬ﻴﻭ‪١١:٥‬ـ‪ .(١٢‬ﻫﺫﺍ ﻤﺎ ﻴﺅﻜﺩﻩ ﺍﻝﻘﺩﻴﺱ‬
‫ﻼ‪] :‬ﺍﻝﻭﻴل ﻝﻠﻨﻔﺱ ﺍﻝﺘﻲ ﻻ ﻴﻜﻭﻥ ﻓﻴﻬﺎ ﺍﻝﻤﺴﻴﺢ‬
‫ﻤﻘﺎﺭﻴﻭﺱ ﺍﻝﻜﺒﻴﺭ ﻗﺎﺌ ﹰ‬
‫ﺍﻝﺭﺒﺎﻥ ﺍﻝﺤﻘﻴﻘﻰ‪ ،‬ﻓﺈﻨﻬﺎ ﺘﻭﺠﺩ ﻓﻲ ﺒﺤﺭ ﻤﺭﺍﺭﺓ ﺍﻝﻅﻠﻤﺔ ﺍﻝﻤﺭﻋﺏ‬
‫ﻭﺘﻼﻁﻤﻬﺎ ﺃﻤﻭﺍﺝ ﺍﻝﺸﻬﻭﺍﺕ‪ ،‬ﻭﺘﺼﺩﻤﻬﺎ ﻭﺘﻀﺭﺒﻬﺎ ﻋﻭﺍﺼﻑ ﺃﺭﻭﺍﺡ‬
‫ﺍﻝﺸﺭ ﻭﺘﻨﺘﻬﻰ ﺒﺎﻝﻬﻼﻙ‪ .‬ﺍﻝﻭﻴل ﻝﻠﻨﻔﺱ ﺍﻝﺘﻲ ﻝﻴﺱ ﻝﻬﺎ ﺍﻝﻤﺴﻴﺢ ﻝﻴﻔﻠﹼﺤﻬﺎ‬
‫ﺒﻌﻨﺎﻴﺘﻪ ﻝﻜﻰ ﺘﺄﺘﻰ ﺒﺜﻤﺎﺭ ﺍﻝﺭﻭﺡ ﺍﻝﺼﺎﻝﺤﺔ[‪.٢٦‬‬
‫ﻋﻁﻴﺔ ﺍﻝﺤﻴﺎﺓ ﺍﻝﻌﻅﻤﻰ ﻫﻰ ﻓﻲ ﺸﺨﺹ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺫﻱ ﺃﺒﻁل ﺍﻝﻤﻭﺕ‪،‬‬
‫ﻭﺃﻨﺎﺭ ﺍﻝﺤﻴﺎﺓ ﻭﺍﻝﺨﻠﻭﺩ‪ .‬ﻭﻝﺫﻝﻙ ﻨﺠﺩ ﺃﻥ ﺍﻝﻤﺭﻜﺯ ﺍﻝﺫﻱ ﺘﺘﻤﺤﻭﺭ ﺤﻭﻝﻪ‬
‫ﺼﻠﻭﺍﺕ ﺴﺭ ﺍﻝﺯﻴﺠﺔ ﻫﻭ ﺸﺨﺹ ﺍﻝﻤﺴﻴﺢ ﻝﻪ ﺍﻝﻤﺠﺩ‪ .‬ﻓﺎﻝﻁﻠﺒﺎﺕ ﺍﻝﺘﻲ‬
‫ﻴﺼﻠﻴﻬﺎ ﺍﻵﺏ ﺍﻝﻜﺎﻫﻥ ﺘﺘﺠﻪ ﻨﺤﻭ ﺤﻀﻭﺭ ﺍﻝﻤﺴﻴﺢ ﻭﻤﺒﺎﺭﻜﺘﻪ ﺍﻝﺯﻴﺠﺎﺕ‬
‫ﺍﻝﺠﺩﻴﺩﺓ‪" :‬ﻴﺎ ﻤﻥ ﺤل ﻓﻲ ﻋﺭﺱ ﻗﺎﻨﺎ ﺍﻝﺠﻠﻴل ﻭﺒﺎﺭﻙ ﺫﻝﻙ ﺍﻝﻌﺭﺱ ﻭﺤﻭل‬

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‫“ »‪G.I..Mantzar…dh “ cristianik» H qik‬‬
‫‪qesinˆkh 1995, sel.351.‬‬
‫‪" ٢٦‬ﻋﻅﺎﺕ ﺍﻝﻘﺩﻴﺱ ﻤﻘﺎﺭﻴﻭﺱ" ﺘﺭﺠﻤﺔ ﺩ‪ .‬ﻨﺼﺤﻰ ﻋﺒﺩ ﺍﻝﺸﻬﻴﺩ‪ ،‬ﺇﺼﺩﺍﺭ ﻤﺭﻜﺯ ﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺀ‬
‫‪ ،٢٠٠٢‬ﺹ‪.٢٥٩‬‬
‫ﺍﻝﻤﺎﺀ ﺇﻝﻰ ﺨﻤﺭ ﺤﻘﻴﻘﻰ ﺒﺴﻠﻁﺎﻥ ﻻﻫﻭﺘﻪ‪ ،‬ﺒﺎﺭﻙ ﻭﺍﺴﺘﺭ ﻫﺫﺍ ﺍﻝﻌﺭﺱ‬
‫ﺍﻝﺫﻱ ﻝﻌﺒﻴﺩﻙ )ﻓﻼﻥ ﻭﻓﻼﻨﺔ( ﺒﺴﻼﻤﺔ ﻭﺃﻝﻔﺔ ﻭﻤﺤﺒﺔ ﻭﺍﺤﺭﺴﻬﻤﺎ‪ .‬ﺜﻡ‬
‫ﻴﺼﻠﻰ ﺍﻝﻜﺎﻫﻥ ﻫﺫﻩ ﺍﻝﺼﻼﺓ‪" :‬ﺃﻨﺕ ﺍﻵﻥ ﻴﺎ ﻤﻠﻜﻨﺎ ﻨﺴﺄﻝﻙ ﺃﻥ ﺘﺼل ﻋﺒﺩﻙ‬
‫)ﻓﻼﻥ ﻭﻓﻼﻨﺔ(‪ ..‬ﻝﻴﺩﺨﻼ ﺇﻝﻰ ﻨﺎﻤﻭﺱ ﺍﻝﻔﺭﺡ ﻭﻝﻴﻜﻭﻨﺎ ﻓﻲ ﺘﻌﺎﻝﻴﻡ ﺼﺎﺩﻗﺔ‪.‬‬
‫ﻫﺏ ﻝﻬﻤﺎ ﺜﻤﺭﺓ ﻤﺤﻴﻴﺔ ﻤﻥ ﺍﻝﺒﻁﻥ ﻝﻴﺒﺘﻬﺠﺎ ﺒﻭﻻﺩﺓ ﺍﻝﺒﻨﻴﻥ ﺍﻝﺤﺴﻨﺔ‬
‫ﻭﺍﻷﺯﻤﻨﺔ ﺍﻝﻬﺎﺩﺌﺔ ﺍﻝﺴﺎﻝﻤﺔ‪ .‬ﻫﻴﺌﻬﻤﺎ ﻓﻲ ﻜل ﻋﻤل ﺼﺎﻝﺢ ﺒﺎﻝﻤﺴﻴﺢ ﻴﺴﻭﻉ‬
‫ﺭﺒﻨﺎ‪ .٢٧‬ﻜل ﻫﺫﻩ ﺍﻝﻁﻠﺒﺎﺕ ﺘﺘﺤﻘﻕ ﺒﺎﻝﻤﺴﻴﺢ ﻴﺴﻭﻉ ﺭﺒﻨﺎ‪ .‬ﻓﻌﻤل ﺍﷲ ﻓﻲ‬
‫ﻫﺫﺍ ﺍﻝﺴﺭ ﺍﻝﻌﻅﻴﻡ ﻻﺒﺩ ﺃﻥ ﻴﺘﻡ ﻭﻴﻜﺘﻤل ﺒﺎﻝﻤﺴﻴﺢ‪ .‬ﻓﺎﻝﺯﻭﺍﺝ ﺍﻝﻤﺴﻴﺤﻰ ﻝﻜﻰ‬
‫ﻴﺤﻘﻕ ﻫﺩﻓﻪ ﻤﻥ ﺍﻝﻀﺭﻭﺭﻯ ﺃﻥ ﻴﻜﻭﻥ ﻤﻥ ‪‬ﻗﺒ‪‬ل ﺍﷲ‪ ،‬ﻫﺫﺍ ﻤﺎ ﻴﻅﻬﺭ‬
‫ﺒﻭﻀﻭﺡ ﻓﻲ ﺍﻝﻁﻠﺒﺎﺕ ﺍﻝﺘﻲ ﻴ‪‬ﺼﻠﻴﻬﺎ ﺍﻝﻜﺎﻫﻥ "ﻴﺎ ﻤ‪‬ﻥ ﺒﺎﺭﻙ ﺇﺒﺭﺍﻫﻴﻡ‬
‫ﻭﺴﺎﺭﺓ ـ ﻭﺠﻌﻠﻬﺎ ﻝﻪ ﺯﻭﺠﺔ ـ ﻨﻁﻠﺏ ﺇﻝﻴﻙ ﺃﻥ ﺘﺴﻤﻌﻨﺎ ﻭﺘﺭﺤﻤﻨﺎ"‬
‫ﻴﺎ ﻤ‪‬ﻥ ﺤﻔﻅ ﺍﺴﺤﻕ ـ ﻭﻭﻓﻕ ﻝﻪ ﺭﻓﻘﺔ ـ ﻨﻁﻠﺏ ﺇﻝﻴﻙ ‪..‬‬
‫ﻴﺎ ﻤ‪‬ﻥ ﺒﺎﺭﻙ ﻴﻌﻘﻭﺏ ـ ﻭﺃﻋﻁﺎﻩ ﺭﺤﻴل ﺯﻭﺠﺔ ـ ﻨﻁﻠﺏ ‪..‬‬
‫ﻴﺎ ﻤ‪‬ﻥ ﺭﻓﻊ ﻴﻭﺴﻑ ـ ﻭﻭﻫﺏ ﻝﻪ ﺃﺴﻴﻨﺎﺕ ﺯﻭﺠﺔ ـ ﻨﻁﻠﺏ ‪..‬‬
‫ﺜﻡ ﻴﺨﺘﺘﻡ ﺍﻝﻁﻠﺒﺔ ﺒﻘﻭﻝﻪ "ﻴﺎ ﻤ‪‬ﻥ ﺤﻀﺭ ﻋﺭﺱ ﻗﺎﻨﺎ ﺍﻝﺠﻠﻴل ﺒﺎﺭﻙ ﻫﺫﺍ‬
‫ﺍﻝﺯﻭﺍﺝ ﻤﺜﻠﻤﺎ ﺒﺎﺭﻜﺕ ﺫﺍﻙ ﺍﻝﺯﻭﺍﺝ‪.‬‬
‫ﺍﻝﻤﻼﺤﻅ ﻓﻲ ﺍﻝﻁﻠﺒﺔ ﺃﻥ ﺍﷲ ﻫﻭ ﺍﻝﺫﻱ‪:‬‬
‫ﺠﻌل ﺴﺎﺭﺓ ﺯﻭﺠﺔ ﻹﺒﺭﺍﻫﻴﻡ‪.‬‬
‫ﻭﻭﻓﻕ ﺭﻓﻘﺔ ﻻﺴﺤﻕ‪.‬‬
‫ﻭﺃﻋﻁﻰ ﺭﺤﻴل ﺯﻭﺠﺔ ﻝﻴﻌﻘﻭﺏ‪.‬‬
‫ﻭﻭﻫﺏ ﺃﺴﻨﺎﺕ ﻝﻴﻭﺴﻑ ﺯﻭﺠﺔ‪.‬‬

‫ﺍﻨﻅﺭ ﻜﺘﺎﺏ "ﺼﻠﻭﺍﺕ ﺍﻝﺨﺩﻤﺎﺕ ﻓﻲ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻘﺒﻁﻴﺔ"‪ ،‬ﺇﺼﺩﺍﺭ ﻤﻜﺘﺒﺔ ﺍﻝﻤﺤﺒﺔ‪ ،‬ﺹ‪.١٠٢‬‬ ‫‪٢٧‬‬
‫ﻫﺫﺍ ﻴﻌﻨﻰ ﺃﻥ ﺤﻀﻭﺭ ﺍﷲ ﻓﻲ ﺴﺭ ﺍﻝﺯﻴﺠﺔ ﻫﻭ ﺍﻝﺫﻯ ﻴﺠﻌل ﺍﻝﺯﻴﺠﺔ‬
‫ﻤﺒﺎﺭﻜﺔ ﻭﻤﺜﻤﺭﺓ‪ ،‬ﻷﻥ ﺍﷲ ﻫﻭ ﻤﺼﺩﺭ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺤﻘﻴﻘﻴﺔ ﻭﺍﻝﺴﻼﻡ ﺍﻝﺤﻘﻴﻘﻲ‬
‫ﻭﺍﻝﻔﺭﺡ ﺍﻝﺤﻘﻴﻘﻲ‪ ،‬ﺒل ﺃﻥ ﻜل ﺍﻝﻬﺒﺎﺕ ﻭﺍﻝﻌﻁﺎﻴﺎ ﺍﻝﺘﻰ ﺘﹸﺒﻬﺞ ﻨﻔﺱ ﺍﻹﻨﺴﺎﻥ‬
‫ﻭﺘﺠﻌﻠﻬﺎ ﻓﻲ ﺤﺎﻝﺔ ﺍﺴﺘﻨﺎﺭﺓ ﻤﺴﺘﻤﺭﺓ ﻫﻲ ﻤﻥ ﺍﷲ‪.‬‬
 ‫‪٢٨‬‬
‫ا!‪ H$‬و‪GT‬م ا‪ $‬‬
‫ا   رج 
‬
‫ﻴﻨﺸﺩ ﺍﻹﻨﺴﺎﻥ ﺍﻝﺤﺭﻴﺔ ﻓﻲ ﻜل ﻤﻜﺎﻥ‪ ،‬ﻭﻴﺴﻌﻰ ﺩﺍﺌﻤ‪‬ﺎ ﻝﻠﺘﺤﺭﺭ‪ ،‬ﻭﻝﻜﻥ ﻴﺠﺏ‬
‫ﺃﻥ ﻨﺩﺭﻙ ﻤﺎ ﻤﻌﻨﻰ ﻫﺫﻩ ﺍﻝﺤﺭﻴﺔ‪ ،‬ﻷﻨﻪ ﻤﻥ ﺍﻝﻤﻤﻜﻥ ﺃﻥ ﺘﹸﻔﻬﻡ ﺒﻤﻔﺎﻫﻴﻡ ﺨﺎﻁﺌﺔ‪،‬‬
‫ﻭﺃﻥ ﺘﹸﺴﺘﺨﺩﻡ ﺍﺴﺘﺨﺩﺍﻤ‪‬ﺎ ﺴﻴﺌًﺎ‪ .‬ﻜﻤﺎ ﺃﻨﻪ ﺭﺒﻤﺎ ﻴﺨﺘﻠﻑ ﺘﻔﺴﻴﺭﻫﺎ ﻤﻥ ﺸﻌﺏ ﻵﺨﺭ‪،‬‬
‫ﻭﻤﻥ ﺜﻘﺎﻓﺔ ﻷﺨﺭﻯ ﻝﻜﻨﻬﺎ ﺘﺒﻘﻰ ﻜﻠﻤﺔ ﺠﺫﺍﺒﺔ‪ ،‬ﻝﻬﺎ ﺘﺄﺜﻴﺭ ﻜﺒﻴﺭ‪ .‬ﻭﻗﺩ ﺃﺼﺒﺤﺕ‬
‫ﺍﻝﺤﺭﻴﺔ ﻤﻥ ﺃﻭﻝﻰ ﻋﻼﻤﺎﺕ ﺍﻝﺘﻘﺩﻡ ﻭﻤﺒﺎﺩﺉ ﺤﻘﻭﻕ ﺍﻹﻨﺴﺎﻥ‪.‬‬

‫ا‪  $‬ا!‪
$‬ودة وا!ُ‪:‬‬
‫ﺍﻹﻨﺴﺎﻥ ﻤﺨﻠﻭﻕ ﻭﻭﺠﻭﺩﻩ ﺃﻭ ﻜﻴﺎﻨﻪ ﻫﻭ ﻤﻨﺤﺔ ﻤﻥ ﺍﷲ‪ ،‬ﻭﺒﺎﻝﺘﺎﻝﻰ ﻓﺈﻥ‬
‫ﻀﺎ ﻫﻲ ﻤﻨﺤﺔ ﺃﻭ ﻋﻁﻴﺔ‪ .‬ﻭﻫﻨﺎﻙ ﺤﺩﻭﺩ ﻜﺜﻴﺭﺓ ﺘﺤﻜﻤﻪ‪ ،‬ﻤﺜل ﺍﻝﺤﺩﻭﺩ‬
‫ﺤﺭﻴﺘﻪ ﺃﻴ ‪‬‬
‫ﺍﻝﻁﺒﻴﻌﻴﺔ‪ ،‬ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻝﺩﻴﻨﻴﺔ‪ ...،‬ﻭﻫﺫﻩ ﺍﻝﺤﺩﻭﺩ ﻴﻤﻜﻥ ﺃﻥ ﺘﻜﻭﻥ ﺇﻁﺎﺭ‪‬ﺍ‬
‫ﻝﻨﻤﻭ ﺍﻝﺤﺭﻴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺃﻴﻀ‪‬ﺎ‪.‬‬
‫ﺍﻝﺤﺭﻴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻫﻲ ﺤﺭﻴﺔ ﺃﺨﻼﻗﻴﺔ‪ ،‬ﺒﻤﻌﻨﻰ ﺃﻨﻬﺎ ﺤﺭﻴﺔ ﺇﺭﺍﺩﺓ ﻭﺤﺭﻴﺔ‬
‫ﺍﺨﺘﻴﺎﺭ ﺒﻴﻥ ﺍﻝﺨﻴﺭ ﻭﺍﻝﺸﺭ‪ ،‬ﻭﻝﻴﺴﺕ ﺤﺭﻴﺔ ﻜﻴﺎﻨﻴﺔ‪ .‬ﻭﺍﻹﻨﺴﺎﻥ ﻝﻴﺱ ﻝﺩﻴﻪ ﺍﻝﻘﺩﺭﺓ‬
‫ﻋﻠﻰ ﺍﻝﺘﺤﺩﻴﺩ ﺍﻝﺫﺍﺘﻰ ﺍﻝﻤ‪‬ﻁﻠﻕ ﻝﻭﺠﻭﺩﻩ‪ ،‬ﺒﺴﺒﺏ ﺃﻨﻪ ﻤﺨﻠﻭﻕ ﻭﻤﺤﺩﻭﺩ ﻓﻲ ﻁﺒﻴﻌﺘﻪ‬
‫ﺍﻝﻤﺨﻠﻭﻗﺔ‪ .‬ﺍﷲ ﻭﺤﺩﻩ ﻫﻭ ﺍﻝﺫﻱ ﻝﻪ ﺍﻝﺤﺭﻴﺔ ﺍﻝﻤ‪‬ﻁﻠﻘﺔ ﻏﻴﺭ ﺍﻝﻤﺤﺩﻭﺩﺓ‪ .‬ﻫﺫﻩ ﺍﻝﺤﺭﻴﺔ‬
‫ﺍﻝﻤ‪‬ﻁﻠﻘﺔ ﺘﻌﻭﺩ ﺇﻝﻰ ﺍﻝﻘﺩﺭﺓ ﻋﻠﻰ ﺘﺤﺩﻴﺩ ﻁﺭﻴﻘﺔ ﺍﻝﻭﺠﻭﺩ ﺒﻌﻴﺩﺍ ﻋﻥ ﻜل ﺍﻋﺘﻤﺎﺩ ﺃﻭ‬
‫ﻀﺭﻭﺭﺓ ﺃﻭ ﺘﺤﺩﻴﺩ‪ .‬ﻭﺤﺭﻴﺔ ﺍﷲ ﺍﻝﻤ‪‬ﻁﻠﻘﺔ ﺘﺭﺠﻊ ﺇﻝﻰ ﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺍﻝﺨﻠﻕ ﻤﻥ‬

‫ﻰ‪ :‬ﺠﺅﺭﺠﻴﻭﺱ ﻤﺎﻨﺯﺍﺭﻴﺩﺱ‪ ،‬ﻤﻘﺩﻤﺔ ﻓﻲ ﻋﻠﻡ ﺍﻷﺨﻼﻕ‪ ،‬ﻭﺍﻷﺨﻼﻕ ﺍﻝﻤﺴﻴﺤﻴﺔ‪ ،‬ﺘﺴﺎﻝﻭﻨﻴﻜﻲ‬

‫ﺍﻨﻅﺭ ﻜﺘﺎﺒ ‪‬‬ ‫‪٢٨‬‬

‫‪) ١٩٩٥‬ﺒﺎﻝﻴﻭﻨﺎﻨﻴﺔ(‪.‬‬
 ‫ﺍﻝﻌﺩﻡ ﺒﺤﺴﺏ ﻁﺒﻴﻌﺘﻪ‪ ،‬ﻜﻭﻨﻪ ﺍﷲ ﺍﻝﺨﺎﻝﻕ ﻭﻏﻴﺭ ﺍﻝﻤﺤﺩﻭﺩ‪.‬‬
‫ﻭﺍﻝﺤﺭﻴﺔ ﺍﻝﻤﺤﺩﻭﺩﺓ ﻫﻲ ﺤﺭﻴﺔ ﺩﺍﺨل ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ ﺍﻝﻤﺤﺩﻭﺩ‪ ،‬ﺘﺘﻭﺍﻓﻕ‬
‫ﻭﺘﺘﻤﺎﺸﻰ ﻤﻌﻪ‪ .‬ﺍﻝﻌﺎﻝﻡ ﻴﺤﺩ ﺤﺭﻴﺔ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﺍﻝﺤﺭﻴﺔ ﺩﺍﺨل ﺍﻝﻌﺎﻝﻡ ﻴ‪‬ﻌﺒ‪‬ﺭ ﻋﻨﻬﺎ‬
‫ﻋﺎﺩﺓ ﺒﺎﻻﺨﺘﻴﺎﺭ ﺒﻴﻥ ﺍﻝﺨﻴﺭ ﻭﺍﻝﺸﺭ‪ .‬ﺃﻤﺎ ﺍﻝﺤﺭﻴﺔ ﺍﻝﻤ‪‬ﻁﻠﻘﺔ ﻓﻼ ﺘﻨﺤﺼﺭ ﻓﻲ ﺫﻝﻙ‬
‫ﺍﻻﺨﺘﻴﺎﺭ ﺒﻴﻥ ﺍﻝﺨﻴﺭ ﻭﺍﻝﺸﺭ‪ ،‬ﻭﻝﻜﻨﻬﺎ ﺘﻤﺘﺩ ﺨﺎﺭﺝ ﻫﺫﺍ ﺍﻹﻁﺎﺭ‪ .‬ﺍﻝﺤﺭﻴﺔ ﺍﻝﻤ‪‬ﻁﻠﻘﺔ‬
‫ﻫﻲ ﻤﻥ ﺼﻔﺎﺕ ﺍﷲ‪ ،‬ﺍﻝﺫﻱ ﻫﻭ ﻤﺼﺩﺭ ﻜل ﺍﻝﺨﻴﺭﺍﺕ‪ ،‬ﻭﻻ ﻴﺨﻀﻊ ﺍﺨﺘﻴﺎﺭﻩ‬
‫ﺍﻝﻤ‪‬ﻁﻠﻕ ﻷﻴﺔ ﻀﺭﻭﺭﺓ ﻜﺎﻨﺕ‪.‬‬

‫ا‪ $2‬ر ‪ J‬ا‪L‬ات و‪ J‬ا!ت‪:‬‬

‫ﻴﺘﺼﻭﺭ ﺍﻹﻨﺴﺎﻥ ﺃﻨﻪ ﺤﺭ ﺤﻴﻨﻤﺎ ﻴﺘﻤﻜﻥ ﻤﻥ ﺇﺸﺒﺎﻉ ﺭﻏﺒﺎﺘﻪ ﺒﺩﻭﻥ ﺘﻤﻴﻴﺯ‪،‬‬
‫ﻭﻝﻜﻥ ﻗﺩﺭﺓ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺇﺸﺒﺎﻉ ﺭﻏﺒﺎﺘﻪ ﺍﻝﻤ‪‬ﻁﻠﻘﺔ‪ ،‬ﻻ ﺘﻌﻨﻰ ﺤﺭﻴﺘﻪ ﺒﻘﺩﺭ ﻤﺎ‬
‫ﺘﻌﻜﺱ ﻋﺒﻭﺩﻴﺘﻪ ﻝﻬﺫﻩ ﺍﻝﺭﻏﺒﺎﺕ‪ .‬ﺘﺘﺤﻘﻕ ﺍﻝﺤﺭﻴﺔ ﺍﻝﺘﻰ ﻴﻨﺸﺩﻫﺎ ﺍﻹﻨﺴﺎﻥ ﺤﻴﻨﻤﺎ‬
‫ﺘﻜﻭﻥ ﺭﻏﺒﺎﺘﻪ ﻤﺘﻭﺍﻓﻘﺔ ﻤﻊ ﻤﺎ ﻴﺭﻴﺩﻩ ﻤﻥ ﺃﻋﻤﺎﻕ ﻁﺒﻴﻌﺘﻪ‪ ،‬ﺃﻯ ﺤﻴﻨﻤﺎ ﺘﻌﻜﺱ‬
‫ﺭﻏﺒﺎﺘﻪ ﺇﺭﺍﺩﺘﻪ ﺍﻝﻁﺒﻴﻌﻴﺔ‪ .‬ﺇﺭﺍﺩﺓ ﺍﻹﻨﺴﺎﻥ ﺘﻜﻭﻥ ﺤﺭﺓ ﻤﺜل ﻓﻌﻠﻪ ﺤﻴﻨﻤﺎ ﺘﺘﻔﻕ ﻫﺫﻩ‬
‫ﺍﻹﺭﺍﺩﺓ ﻤﻊ ﻁﺒﻴﻌﺘﻪ‪.٢٩‬‬
‫ﺤﺼﻭل ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﻫﺫﻩ ﺍﻝﺤﺭﻴﺔ‪ ،‬ﻴﺸﺘﺭﻁ ﻭﻗﻑ ﺍﻨﻘﺴﺎﻡ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ‬
‫ﺫﺍﺘﻪ‪ ،‬ﺫﻝﻙ ﺍﻻﻨﻘﺴﺎﻡ ﺍﻝﺫﻯ ﺤﺩﺙ ﺒﺴﺒﺏ ﺩﺨﻭل ﺍﻝﺨﻁﻴﺔ ﻭﺍﻝﻤﻭﺕ ﺇﻝﻰ ﺤﻴﺎﺘﻪ‪ .‬ﻭﻻ‬
‫ﻻ ﺇﺫﺍ ﺘﻐﻠﺏ ﻋﻠﻰ ﺍﻝﺨﻭﻑ ﻤﻥ‬
‫ﻴﺴﺘﻁﻴﻊ ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﻴﻌﻴﺵ ﺤﺭ‪‬ﺍ ﺤﻘﻴﻘﺔﹰ‪ ،‬ﺇ ﹼ‬
‫ﺍﻝﻤﻭﺕ‪.‬‬

‫ﻗﺩ ﻴﺠﺩ ﺍﻹﻨﺴﺎﻥ ﺇﺭﺍﺩﺘﻪ ﻤﺘﺠﻬﺔ ﻨﺤﻭ ﺍﺨﺘﻴﺎﺭ ﺍﻝﺸﺭ‪ ،‬ﻫﺫﺍ ﻴﻌﻭﺩ ﺇﻝﻰ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻗﺩ ﻴﻔﻘﺩ ﺇﺭﺍﺩﺘﻪ ﺒﻤﺤﺽ‬ ‫‪٢٩‬‬

‫ﺇﺭﺍﺩﺘﻪ‪ ،‬ﺃﻯ ﺃﻨﻪ ﺭﺒﻤﺎ ﺒﺈﺭﺍﺩﺘﻪ ﻴﺴﺘﺴﻠﻡ ﻝﺨﻁﻴﺔ ﻤﻌﻴﻨﺔ‪ ،‬ﺃﻯ ﺃﻥ ﺘﺼﻴﺭ ﻋﺎﺩﺓ ﺃﻭ ﻁﺒﻌ‪‬ﺎ‪ ،‬ﻴﺨﻀﻊ ﻝﻬﺎ ﻓﻴﻤﺎ ﺒﻌﺩ‬
‫ﻭﻴﻔﻌل ﻤﺎ ﻴﺭﻴﺩﻩ ﻫﺫﺍ ﺍﻝﻁﺒﻊ‪ ،‬ﻭﻜﺄﻨﻪ ﺃﻤﺎﻤﻪ ﺒﻐﻴﺭ ﺇﺭﺍﺩﺓ‪ .‬ﺍﻨﻅﺭ ﻗﺩﺍﺴﺔ ﺍﻝﺒﺎﺒﺎ ﺸﻨﻭﺩﺓ ﺍﻝﺜﺎﻝﺙ‪ ،‬ﺴﻨﻭﺍﺕ ﻤﻊ‬
‫ﺃﺴﺌﻠﺔ ﺍﻝﻨﺎﺱ ﺝ‪ ،٢‬ﺍﻝﻘﺎﻫﺭﺓ ‪ ،١٩٨٣‬ﺹ ‪.٨‬‬
‫ﻓﺎﻝﺨﻭﻑ ﻤﻥ ﺍﻝﻤﻭﺕ ﻴﺠﻌل ﺍﻹﻨﺴﺎﻥ ﻤﺤﺒ‪‬ﺎ ﻝﺫﺍﺘﻪ؛ ﺫﻝﻙ ﺍﻝﺤﺏ ﺍﻷﻨﺎﻨﻲ‬
‫ﻴﻔﺼﻠﻪ ﻋﻥ ﺍﷲ ﻭﺍﻝﻘﺭﻴﺏ‪ .‬ﻭﻷﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺨﺎﻑ ﻤﻥ ﺍﻝﻤﻭﺕ ﻓﺈﻨﻪ ﻴﻅل ﻋﺒﺩ‪‬ﺍ ﻝﻪ‬
‫ﺤﺘﻰ ﻴﺘﺤﺭﺭ ﻤﻥ ﻫﺫﺍ ﺍﻝﺨﻭﻑ‪ .‬ﻝﻜﻥ ﺍﻝﺘﺤﺭﺭ ﻤﻥ ﺍﻝﻤﻭﺕ ﻭﺍﻝﺨﻭﻑ ﻤﻨﻪ‪ ،‬ﻴﺨﺭﺝ‬
‫ﻋﻥ ﻗﻭﻯ ﺍﻹﻨﺴﺎﻥ ﻭﺇﻤﻜﺎﻨﻴﺎﺘﻪ ﺍﻝﻤﺤﺩﻭﺩﺓ‪ .‬ﻫﺫﺍ ﺍﻝﺘﺤﺭﺭ ﻴﻜﻭﻥ ﻤﺘﺎﺤ‪‬ﺎ ﻝﻺﻨﺴﺎﻥ‬
‫ﻓﻘﻁ ﺤﻴﻨﻤﺎ ﻴﺘﺤﺩ ﺒﺎﻝﻤﺴﻴﺢ‪ ،‬ﺃﻯ ﺤﻴﻨﻤﺎ ﻴﻌﻴﺵ ﻓﻲ ﺤﺭﻴﺔ ﻤﺠﺩ ﺃﻭﻻﺩ ﺍﷲ‪ ،‬ﻭﻫﻨﺎ‬
‫ﻓﻘﻁ ﻴﺸﺘﺭﻙ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺤﺭﻴﺔ ﺍﷲ‪ .‬ﻫﺫﺍ ﺍﻝﺩﺨﻭل ﻓﻲ ﺍﻝﺸﺭﻜﺔ ﻤﻊ ﺍﻝﻤﺴﻴﺢ ﻻ‬
‫ﻴﻠﻐﻰ ﺍﻹﻨﺴﺎﻥ ﻭﻻ ﻴﺤﺩ ﻤﻥ ﺨﺼﻭﺼﻴﺘﻪ‪ ،‬ﻝﻜﻨﻪ ﺒﺎﻷﺤﺭﻯ ﻴﺠﻌل ﺍﻹﻨﺴﺎﻥ ﻴﻌﻴﺵ‬
‫ﻓﻲ ﺸﺭﻜﺔ ﺍﻝﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ ﻤﺘﺤﺭﺭ‪‬ﺍ ﻤﻥ ﺍﻝﺨﻭﻑ ﻤﺘﻤﺘﻌ‪‬ﺎ ﺒﺎﻝﺤﺭﻴﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ‪.‬‬

‫‪  e‬ا وح ‪:‬‬
‫ﺕ ﻝﻜﻲ ﻴﺅﺴﺱ ﺴﻠﻁﺔ ﺠﺩﻴﺩﺓ‪ ،‬ﻭﺇﻨﻤﺎ ﻝﻜﻲ ﻴﺤﺭﺭ ﺍﻹﻨﺴﺎﻥ ﻤﻥ‬
‫ﺍﻝﻤﺴﻴﺢ ﻝﻡ ﻴﺄ ‪‬‬
‫ﺕ ﻝﻜﻰ ﻴﻌﻠﹼﻡ ﺃﺨﻼ ﹰﻗﺎ ﺠﺩﻴﺩﺓ ﺩﺍﺨل ﺍﻝﻌﺎﻝﻡ ﺒﻘﺩﺭ ﻤﺎ ﻴﻘﺩﻡ ﻝﻨﺎ‬
‫ﺍﻝﻤﻭﺕ ﻭﺍﻝﻔﺴﺎﺩ‪ .‬ﻝﻡ ﻴﺄ ‪‬‬
‫ﺤﻴﺎﺓ ﻭﺤﻴﺎﺓ ﺃﻓﻀل )ﻴﻭ‪ .(١٠:١٠‬ﺍﻝﻤﺴﻴﺢ ﺃﺘﻰ ﻝﻜﻰ ﻴﻨﻘل ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻤﺴﺘﻭﻯ‬
‫ﺤﺭﻴﺔ ﺁﺩﻡ ﺇﻝﻰ ﺤﺭﻴﺘﻪ ﻫﻭ‪ ،‬ﺤﺭﻴﺔ ﺍﻝﺭﻭﺡ‪ " :‬ﻭﺃﻤﺎ ﺍﻝﺭﺏ ﻓﻬﻭ ﺍﻝﺭﻭﺡ ﻭﺤﻴﺙ‬
‫ﺭﻭﺡ ﺍﻝﺭﺏ ﻫﻨﺎﻙ ﺤﺭﻴﺔ" )‪٢‬ﻜﻭ‪ " ،(١٧:٣‬ﻓﺈﻥ ﺤﺭﺭﻜﻡ ﺍﻻﺒﻥ ﻓﺒﺎﻝﺤﻘﻴﻘﺔ‬
‫ﺘﻜﻭﻨﻭﻥ ﺃﺤﺭﺍﺭ‪‬ﺍ" )ﻴﻭ‪.(٣٦:٨‬‬
‫ﺍﻝﺤﺭﻴﺔ ﺍﻝﻤﺴﻴﺤﻴﺔ ﹸﺘ َﺅﺴﺱ ﻋﻠﻰ ﺍﻝﻜﻴﺎﻥ ﺍﻝﺠﺩﻴﺩ ﻝﻺﻨﺴﺎﻥ ﺃﻭ ﺍﻝﺨﻠﻴﻘﺔ ﺍﻝﺠﺩﻴﺩﺓ‪،‬‬
‫ﻭﺍﻝﺘﻰ ﺘﹸﻤﻨﺢ ﺒﻨﻌﻤﺔ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻓﻲ ﺍﻝﻜﻨﻴﺴﺔ‪ .‬ﺍﻝﻜﻨﻴﺴﺔ ﻫﻲ ﻤﻜﺎﻥ ﻨﻤﻭ ﺍﻝﺤﺭﻴﺔ‬
‫ﺍﻝﻜﻴﺎﻨﻴﺔ ‪ .ontological‬ﻓﻘﻁ ﺒﻨﻌﻤﺔ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻴ‪‬ﻠﻐﻰ ﻨﺎﻤﻭﺱ ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ‬
‫ﻭﻨﺩﺨل ﻓﻲ ﺤﻴﺎﺓ ﺠﺩﻴﺩﺓ ﺤﻴﺙ ﺍﻝﺤﺭﻴﺔ ﻓﻲ ﺍﻝﻤﺴﻴﺢ؛ ﺃﻯ ﺤﺭﻴﺔ ﻤﺠﺩ ﺃﻭﻻﺩ ﺍﷲ‪.‬‬
‫ﻓﺎﻝﻤﺴﻴﺢ ﻫﻭ ﻤﺤﺭﺭ ﺍﻝﺒﺸﺭ‪ ،‬ﻭﺍﻝﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺍﻝﺤﺭﻴﺔ ﺍﻝﺘﻰ ﻴﻬﺒﻬﺎ ﺍﻝﻤﺴﻴﺢ ﺘﺘﺤﻘﻕ‬
‫ﺒﺎﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ‪ ،‬ﺭﻭﺡ ﺍﻝﺤﺭﻴﺔ‪ .‬ﻤﻥ ﻴﻘﺒل ﺍﻝﻤﺴﻴﺢ ﻻ ﻴﺘﻘﻴﺩ ﺒﻁﺭﻴﻘﺔ ﺤﻴﺎﺓ ﻤﻌﻴﻨﺔ‪،‬‬
‫ﺒل ﻴﺘﻤﺘﻊ ﺒﺎﻝﺤﺭﻴﺔ ﻏﻴﺭ ﺍﻝﻤﺤﺩﻭﺩﺓ‪ .‬ﺍﻝﻔﺎﺭﻕ ﺒﻴﻥ ﺍﻝﻤﺴﻴﺤﻲ ﻭﺒﻘﻴﺔ ﺍﻝﻨﺎﺱ ﻝﻴﺱ‬
‫ﻓﺎﺭﻗﹰﺎ ﺃﺨﻼﻗﻴ‪‬ﺎ‪ ،‬ﻝﻜﻨﻪ ﻓﺎﺭﻕ ﻜﻴﺎﻨﻲ‪ .‬ﺍﻷﺨﻼﻕ ﺍﻝﻤﺴﻴﺤﻴﺔ ﺘﻌﺒ‪‬ﺭ ﻋﻥ ﺍﻝﻜﺎﺌﻥ‬
‫ﺍﻝﻤﺴﻴﺤﻲ‪ ،‬ﻝﻜﻨﻬﺎ ﻝﻴﺴﺕ ﻫﻲ ﻜﻴﺎﻨﻪ‪ .‬ﺍﻝﻤﺴﻴﺤﻲ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺠﺩﻴﺩﺓ‪ " :‬ﺇﺫﻥ ﺇﻥ ﻜﺎﻥ‬
‫ﺃﺤﺩ ﻓﻲ ﺍﻝﻤﺴﻴﺢ ﻓﻬﻭ ﺨﻠﻴﻘﺔ ﺠﺩﻴﺩﺓ‪ .‬ﺍﻷﺸﻴﺎﺀ ﺍﻝﻌﺘﻴﻘﺔ ﻗﺩ ﻤﻀﺕ‪ .‬ﻫﻭﺫﺍ ﺍﻝﻜل ﻗﺩ‬
‫ﺼﺎﺭ ﺠﺩﻴﺩ‪‬ﺍ" )‪٢‬ﻜﻭ‪ " .(١٧:٥‬ﻷﻨﻪ ﻓﻲ ﺍﻝﻤﺴﻴﺢ ﻴﺴﻭﻉ ﻝﻴﺱ ﺍﻝﺨﺘﺎﻥ ﻴﻨﻔﻊ ﺸﻴﺌًﺎ‬
‫ﻭﻻ ﺍﻝﻐﺭﻝﺔ ﺒل ﺍﻝﺨﻠﻴﻘﺔ ﺍﻝﺠﺩﻴﺩﺓ" )ﻏﻼ‪ .(١٥:٦‬ﻭﻴﺼﺒﺢ ﺍﻝﻤﺴﻴﺤﻰ ﻤﺘﻤﺘﻌ‪‬ﺎ‬
‫ﺒﺎﻝﺨﻠﻭﺩ ﻭﻋﺩﻡ ﺍﻝﻔﺴﺎﺩ ﺍﻝﺫﻱ ﻴﻬﺒﻪ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ‪ .‬ﺍﻝﺘﻐﻴﻴﺭ ﺍﻷﺨﻼﻗﻲ ﺇ ﹰﺫﺍ ﻴﺄﺘﻰ‬
‫ﻜﺘﻌﺒﻴﺭ ﻋﻥ ﺘﻐﻴﻴﺭ ﻓﻰ ﻜﻴﺎﻥ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﻜﻠﻤﺎ ﻜﺎﻥ ﺍﻹﻨﺴﺎﻥ ﺍﻝﻤﺴﻴﺤﻲ ﻴﻌﻴﺵ‬
‫ﺍﻝﺨﻠﻴﻘﺔ ﺍﻝﺠﺩﻴﺩﺓ‪ ،‬ﺃﻯ ﻫﺫﺍ ﺍﻝﺘﻐﻴﻴﺭ ﺍﻝﻜﻴﺎﻨﻲ ﺍﻝﺫﻯ ﻨﺘﻜﻠﻡ ﻋﻨﻪ‪ ،‬ﻜﻠﻤﺎ ﻜﺎﻥ ﺫﻝﻙ‬
‫ﻅﺎﻫﺭ‪‬ﺍ ﻓﻲ ﺤﻴﺎﺘﻪ ﺍﻷﺨﻼﻗﻴﺔ‪.‬‬

‫ا‪  $‬وا!‪:1$‬‬
‫ﻜﻤﺎل ﺍﻝﺤﺭﻴﺔ ﻫﻭ ﻓﻲ ﻜﻤﺎل ﺍﻝﻤﺤﺒﺔ‪ .‬ﺍﻹﻨﺴﺎﻥ ﺍﻝﺫﻱ ﻴﺤﺏ ﺤﻘﻴﻘ ﹰﺔ ﻫﻭ ﺤﺭ‬
‫ﻓﻲ ﺃﻥ ﻴﻌﻤل ﻤﺎ ﻴﺭﻴﺩ‪ .‬ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﻴﻌﻴﺵ ﻤﻥ ﺃﺠل ﺍﻵﺨﺭﻴﻥ ﻭﻴﺠﺩ ﻨﻔﺴﻪ‬
‫ﻓﻴﻬﻡ‪ .‬ﻴﻌﻴﺵ ﻜﻤﺎل ﺍﻝﻤﺤﺒﺔ ﻭﺍﻝﺤﺭﻴﺔ‪ .‬ﻫﻜﺫﺍ ﻓﺈﻥ ﺍﻝﺤﺭﻴﺔ ﺘﻭﺠﺩ ﺩﺍﺌﻤ‪‬ﺎ ﻜﻤﺤﺒﺔ‬
‫ﻭﺤﻴﺎﺓ‪ .‬ﺘﻭﺠﺩ ﻜﺸﺭﻜﺔ ﻤﺤﺒﺔ ﻏﻴﺭ ﻤﺤﺩﻭﺩﺓ ﺒﻴﻥ ﺍﻝﺒﺸﺭ ﻭﺍﷲ‪ .‬ﺤﻴﻨﻤﺎ ﻴﺴﺘﻨﻴﺭ‬
‫ﺍﻹﻨﺴﺎﻥ ﺒﻨﻌﻤﺔ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ‪ ،‬ﻓﺈﻨﻪ ﻴﺼﺒﺢ ﻤﺸﺘﺭﻜﹰﺎ ﻓﻰ ﺍﻝﺤﺭﻴﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ؛ ﺍﻝﺘﻰ‬
‫ﺘﺠﺩﺩ ﺍﻝﻌﺎﻝﻡ ﻜﻠﻪ‪ .‬ﻻ ﺘﻭﺠﺩ ﺤﺭﻴﺔ ﺒﺩﻭﻥ ﻤﺤﺒﺔ‪ ،‬ﻓﺒﺩﻭﻥ ﺍﻝﻤﺤﺒﺔ ﻫﻨﺎﻙ ﺨﻭﻑ ﻤﻥ‬
‫ﺃﻥ ﺘﺘﺤﻭل ﺍﻝﺤﺭﻴﺔ ﺇﻝﻰ ﻋﺒﺙ ﻭﺇﻝﻰ ﻻ ﻤﺒﺎﻻﺓ ﻭﺇﻝﻰ ﻋﺩﻡ ﺍﺤﺘﺭﺍﻡ ﻝﻶﺨﺭ‪ .‬ﻭﻫﻨﺎ‬
‫ﻴﺄﺘﻰ ﻗﻭل ﺍﻝﺭﺴﻭل ﺒﻭﻝﺱ ﻤﺤﺫﺭ‪‬ﺍ ﻤﻥ ﻫﺫﺍ‪ " :‬ﻓﺈﻨﻜﻡ ﺇﻨﻤﺎ ﺩ‪‬ﻋﻴﺘﻡ ﻝﻠﺤﺭﻴﺔ ﺃﻴﻬﺎ‬
‫ﺍﻻﺨﻭﺓ‪ .‬ﻏﻴﺭ ﺃﻨﻪ ﻻ ﺘﹸﺼﻴﺭﻭﺍ ﺍﻝﺤﺭﻴﺔ ﻓﺭﺼﺔ ﻝﻠﺠﺴﺩ ﺒل ﺒﺎﻝﻤﺤﺒﺔ ﺍﺨﺩﻤﻭﺍ‬
‫ﺒﻌﻀﻜﻡ ﺒﻌﻀ‪‬ﺎ" )ﻏﻼ‪ .(١٣:٥‬ﺍﻝﺤﺭﻴﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ ﻤﺭﺘﺒﻁﺔ ﺒﺎﻝﻤﺤﺒﺔ‪ ،‬ﻭﺇ ﹼ‬
‫ﻻ ﺴﺎﺭﺕ‬
‫ﻓﻲ ﻁﺭﻴﻕ ﺁﺨﺭ‪ ،‬ﻭﺍﻝﻤﺤﺒﺔ ﻫﻰ ﺍﻝﺘﻰ ﺘﺤﻔﻅ ﺍﻝﺤﺭﻴﺔ ﻭﺘﻘﻭﺩﻫﺎ ﻓﻲ ﺍﻝﻁﺭﻴﻕ‬
‫ﺍﻝﺼﺤﻴﺢ‪ .‬ﻏﻴﺎﺏ ﺍﻝﺤﺏ ﻴﺅﺩﻯ ﺒﺎﻝﺤﺭﻴﺔ ﺇﻝﻰ ﻁﺭﻴﻕ ﺍﻝﻬﻼﻙ‪ ،‬ﻭﻗﺩ ﺃﺸﺎﺭ ﺇﻝﻰ ﺫﻝﻙ‬
‫ﻼ‪ " :‬ﻓﺈﺫﺍ ﻜﻨﺘﻡ ﺘﻨﻬﺸﻭﻥ ﻭﺘﺄﻜﻠﻭﻥ ﺒﻌﻀﻜﻡ‬
‫ﺒﻭﻝﺱ ﺍﻝﺭﺴﻭل ﻓﻲ ﻨﻔﺱ ﺍﻝﻤﻭﻀﻊ ﻗﺎﺌ ﹰ‬
‫ﺒﻌﻀ‪‬ﺎ ﻓﺎﻨﻅﺭﻭﺍ ﻝﺌﻼ ﹸﺘﻔﻨﻭﺍ ﺒﻌﻀﻜﻡ ﺒﻌﻀ‪‬ﺎ" )ﻏﻼ‪ .(١٥:٥‬ﻴﻤﻜﻥ ﺃﻥ ﻴﻔﻨﻰ ﺃﺤﺩﻨﺎ‬
‫ﺍﻵﺨﺭ ﺇﺫﺍ ﻏﺎﺒﺕ ﺍﻝﻤﺤﺒﺔ ﻋﻥ ﺍﻝﺤﺭﻴﺔ‪ ،‬ﻭﺒﺎﻝﺘﺎﻝﻰ ﺘﻔﻘﺩ ﻫﺫﻩ ﺍﻝﺤﺭﻴﺔ ﻫﺩﻓﻬﺎ‬
‫ﻭﻁﺭﻴﻘﻬﺎ ﺍﻝﺼﺤﻴﺢ‪ ،‬ﻭﺘﺼﺒﺢ ﻏﻴﺭ ﻤﺴﻴﺤﻴﺔ‪ ،‬ﻭﻏﻴﺭ ﺇﻨﺠﻴﻠﻴﺔ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺍﺨﺘﺒﺎﺭﺍﺕ ﻜﺜﻴﺭﺓ ﻝﻠﺤﺭﻴﺔ ﻴﻌﻴﺸﻬﺎ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺤﻴﺎﺘﻪ‪ ،‬ﺴﻭﺍﺀ ﻓﻲ‬
‫ﻤﺭﺤﻠﺔ ﺍﻝﺸﺒﺎﺏ ﻗﺒل ﺍﻝﺯﻭﺍﺝ ﺃﻭ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻠﻤﺘﺯﻭﺠﻴﻥ‪ ،‬ﻭﺴﻭﺍﺀ ﻓﻲ ﻤﺭﺽ‬
‫ﺍﻹﻨﺴﺎﻥ ﺃﻭ ﻓﻲ ﺼﺤﺘﻪ؛ ﻭﻋﺎﻤﺔ ﻴﻌﻴﺵ ﺍﻝﺠﻤﻴﻊ ﻫﺫﻩ ﺍﻻﺨﺘﺒﺎﺭﺍﺕ‪ .‬ﻭﺍﻻﺴﺘﺨﺩﺍﻡ‬
‫ﺍﻝﺴﻴﺊ ﻝﻠﺤﺭﻴﺔ ﻴﻨﺘﺞ ﻋﻨﻪ ﺃﻀﺭﺍﺭ‪‬ﺍ ﻜﺜﻴﺭﺓ ﻝﻺﻨﺴﺎﻥ ﻭﺍﻝﻤﺠﺘﻤﻊ‪ ،‬ﻭﺃﻭﻀﺢ ﻤﺜﺎل‬
‫ﻋﻠﻰ ﺫﻝﻙ ﻫﻭ ﺘﺩﻤﻴﺭ ﺍﻝﺒﻴﺌﺔ‪ ،٣٠‬ﺃﻭ ﺍﻻﺴﺘﺨﺩﺍﻡ ﺍﻝﺴﻴﺊ ﻝﻠﺘﻘﺩﻡ ﺍﻝﻌﻠﻤﻲ‬
‫ﻭﺍﻝﺘﻜﻨﻭﻝﻭﺠﻲ ﺍﻝﻬﺎﺌل‪ ،‬ﺒﺩﻋﻭﻯ ﺍﻝﺤﺭﻴﺔ‪.‬‬

‫ا‪  $‬وا‪:/‬‬
‫ﺍﻝﻤﺴﻴﺢ ﻴﺩﻋﻭ ﺍﻹﻨﺴﺎﻥ ﻝﻠﺤﺭﻴﺔ‪ ،‬ﻭﺍﻝﺤﻴﺎﺓ ﺍﻝﻤﺴﻴﺤﻴﺔ ﻤﺘﺠﻬﺔ ﻝﻬﺫﺍ ﺍﻝﻬﺩﻑ‬
‫)ﻏﻼ‪ .(١٣:٥‬ﻝﻜﻥ ﻝﻜﻲ ﻴﺘﺤﺭﺭ ﺍﻹﻨﺴﺎﻥ ﻻﺒﺩ ﺃﻥ ﻴﻁﻴﻊ ﺍﷲ‪ ،‬ﻭﻴﺼﺒﺢ ﻋﺒﺩ‪‬ﺍ ﻝﻪ‪.‬‬

‫ﻼ ﻴﻘﻭل ﺨﺭﺴﺘﻭﺱ ﻴﺎﻨﺎﺭﺍﺱ ] ﺇﻨﻨﺎ ﻷﻭل ﻤﺭﺓ ﻓﻲ ﺍﻝﺘﺎﺭﻴﺦ ﻨﺤﻴﺎ ﺤﻘﻴﻘﺔ ﺍﻝﻤﻭﺕ‬
‫ﻓﻲ ﻤﻭﻀﻭﻉ ﺍﻝﺒﻴﺌﺔ ﻤﺜ ﹰ‬ ‫‪٣٠‬‬

‫ﻼ‬
‫ﻭﺍﻝﺤﻴﺎﺓ ﺒﺸﻜل ﻜﻭﻨﻰ‪ ،‬ﻓﺎﻝﻬﻭﺍﺀ ﺍﻝﻔﺎﺴﺩ ﻭﺍﻝﻤﻴﺎﻩ ﺍﻝﻤﻠﻭﺜﺔ ﻭﺍﻝﺘﺭﺒﺔ ﺍﻝﻤ‪‬ﻌﺎﻝﺠﺔ ﻜﻴﻤﻴﺎﺌﻴ‪‬ﺎ ﺘﻅﻬﺭ ﻝﻨﺎ ﺃﻥ ﻫﻨﺎﻙ ﺨﻠ ﹰ‬
‫ﻤﺎ ﻓﻲ ﻋﻼﻗﺘﻨﺎ ﺒﺎﻝﻁﺒﻴﻌﺔ ﻭﺍﻝﻤﺎﺩﺓ‪ .‬ﻭﻫﺫﺍ ﺍﻝﺨﻠل ﺃﺩﻯ ﺇﻝﻰ ﺍﻝﺘﻬﺩﻴﺩ ﺍﻝﻤﺴﺘﻤﺭ ﺒﺎﻝﻤﻭﺕ‪ ،‬ﻓﺎﻹﻨﺴﺎﻥ ﻝﻡ ﻴﺼل ﺒﻌﺩ‬
‫ﺇﻝﻰ ﺭﺅﻴﺔ ﻋﻤل ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﺍﻝﻤﺤﻴﻰ ﻓﻲ ﺍﻝﻁﺒﻴﻌﺔ‪ ،‬ﻭﻫﻭ ﻻ ﻴﻘﻴﻡ ﻋﻼﻗﺔ ﺸﺨﺼﻴﺔ ﻗﺎﺌﻤﺔ ﻋﻠﻰ ﺍﻻﺤﺘﺭﺍﻡ‬
‫ﻤﻊ ﺍﻝﻜﻠﻤﺔ ﺍﻝﺨﺎﻝﻕ ﺍﻝﻜﺎﻤﻥ ﻓﻲ ﺍﻝﻁﺒﻴﻌﺔ‪ .‬ﻭﻫﻜﺫﺍ ﻓﺎﻝﻁﺒﻴﻌﺔ ﻻ ﺘﺘﻌﺩﻯ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻺﻨﺴﺎﻥ ﻜﻭﻨﻬﺎ ﻤﺎﺩﺓ‬
‫ﻝﻼﺴﺘﻬﻼﻙ ﻭﺇﺸﺒﺎﻉ ﺭﻏﺒﺎﺘﻪ‪ ،‬ﻭﺍﻹﻨﺴﺎﻥ ﻴﺴﻭﺩ ﻋﻠﻰ ﺍﻝﻁﺒﻴﻌﺔ ﺒﻘﻭﺓ ﻋﻘﻠﻪ ﺍﻝﻤﺘﺠﺴﺩ ﻓﻲ ﺍﻵﻝﺔ‪ ،‬ﻭﻫﻭ ﺒﻬﺫﺍ‬
‫ﻴﻐﺘﺼﺏ ﺤﻘﻴﻘﺔ ﺍﻝﻜﻭﻥ ﻝﻜﻲ ﻴﺨﻀﻌﻬﺎ ﻷﻤﻭﺭ ﻴﻅﻥ ﺃﻨﻬﺎ ﺤﺎﺠﺎﺘﻪ‪ .‬ﻭﻫﻨﺎﻙ ﺤﻴﺙ ﻻ ﺘﺘﺤﻘﻕ ﺍﻝﺤﻴﺎﺓ ﻜﺸﺭﻜﺔ‬
‫ﺕ ﻻ ﻤﺤﺎﻝﺔ[‪ :‬ﺍﻨﻅﺭ ﻤﻘﺎﻝﺔ ﺒﻌﻨﻭﺍﻥ "ﺍﻝﺭﺅﻴﺔ ﺍﻵﺒﺎﺌﻴﺔ ﻝﺤﻀﻭﺭ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻭﻋﻤﻠﻪ‬
‫ﺸﺨﺼﻴﺔ ﻓﺈﻥ ﺍﻝﻤﻭﺕ ﺁ ‪‬‬
‫ﻓﻲ ﺍﻝﻜﻨﻴﺴﺔ ﻭﺍﻝﻌﺎﻝﻡ" ‪ ،‬ﺘﺭﺠﻤﺔ ﻨﺎﺠﻰ ﺍﺴﺤﻕ ﺤﻨﻴﻥ )ﺍﻝﻘﺱ ﺃﺜﻨﺎﺴﻴﻭﺱ ﺤﻨﻴﻥ ﺤﺎﻝﻴ‪‬ﺎ(‪ ،‬ﻓﻲ ﻜﺘﺎﺏ‪" :‬ﺍﻝﺭﻭﺡ‬
‫ﺍﻝﻘﺩﺱ ﻋﻨﺩ ﺍﻵﺒﺎﺀ"‪ ،‬ﺃﻋﻤﺎل ﺍﻝﻤﺅﺘﻤﺭ ﺍﻝﺴﻨﻭﻯ ﺍﻝﺜﺎﻨﻲ ﻝﻠﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺌﻴﺔ‪ ،‬ﺒﻴﺎﺽ ‪ ،١٩٩٣‬ﻤﺭﻜﺯ ﺩﺭﺍﺴﺎﺕ‬
‫ﺍﻵﺒﺎﺀ‪ ،‬ﺍﻝﻘﺎﻫﺭﺓ ‪ ،١٩٩٤‬ﺹ ‪.٨١‬‬
‫ﺍﻝﻁﺎﻋﺔ ﷲ ﻫﻰ ﺘﺄﻜﻴﺩ ﻝﻠﺤﺭﻴﺔ‪ .‬ﺍﻝﺨﻀﻭﻉ ﺍﻹﺭﺍﺩﻯ ﷲ‪ ،‬ﻭﺍﻝﺫﻱ ﻴﺘﺤﻘﻕ ﺒﻁﺎﻋﺘﻪ‬
‫ﺍﻻﺨﺘﻴﺎﺭﻴﺔ‪ ،‬ﻴﺤﺭﺭ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺍﻝﺨﻁﻴﺔ ﻭﺍﻝﻤﻭﺕ ﻭﻴﺠﻌﻠﻪ ﻴﺸﺎﺭﻙ ﻓﻲ ﺍﻝﺨﻠﻭﺩ‬
‫ﻭﻋﺩﻡ ﺍﻝﻔﺴﺎﺩ " ﻷﻥ ﻤﻥ ﺩ‪‬ﻋﻲ ﻓﻲ ﺍﻝﺭﺏ ﻭﻫﻭ ﻋﺒﺩ ﻓﻬﻭ ﻋﺘﻴﻕ ﺍﻝﺭﺏ‪"..‬‬
‫)‪١‬ﻜﻭ‪ .(٢٢:٧‬ﻭﺒﻬﺫﺍ ﻴﺄﺘﻰ ﺍﻹﻨﺴﺎﻥ ﻝﻠﺤﺭﻴﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ‪.‬‬
‫ﺍﻝﺤﺭﻴﺔ ﺸﺭﻁ ﻝﻨﻤﻭ ﺍﻝﻁﺎﻋﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ‪ ،‬ﻭﺒﺩﻭﻨﻬﺎ ﻓﺈﻥ ﺍﻝﻁﺎﻋﺔ ﻫﻲ ﻋﺒﻭﺩﻴﺔ‪.‬‬
‫ﻜﻤﺎ ﺃﻨﻪ ﺒﺩﻭﻥ ﺍﻝﻁﺎﻋﺔ ﺘﺼﺒﺢ ﺍﻝﺤﺭﻴﺔ ﻓﻭﻀﻰ‪ ،‬ﻭﺤﻴﻨﺌ ‪‬ﺫ ﺘﺨﻀﻊ ﺍﻝﺤﺭﻴﺔ ﻝﻺﺭﺍﺩﺓ‬
‫ﺍﻝﻔﺭﺩﻴﺔ ﺍﻝﺘﻰ ﺘﻘﺴﻡ ﺍﻝﻁﺒﻴﻌﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ .‬ﺩﻭﻥ ﺍﻝﺘﺤﺭﺭ ﻤﻥ ﺍﻹﺭﺍﺩﺓ ﺍﻝﻔﺭﺩﻴﺔ ﻴﺼﻴﺭ‬
‫ﺍﻝﺩﺨﻭل ﻓﻲ ﺍﻝﺤﺭﻴﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ ﺃﻤﺭ‪‬ﺍ ﻏﻴﺭ ﻤﻤﻜﻥ‪ .‬ﺍﻝﺤﺭﻴﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ ﻫﻲ ﺍﻝﺤﺭﻴﺔ‬
‫ﺍﻝﻤﺭﺘﺒﻁﺔ ﺒﺎﻝﻁﺎﻋﺔ‪ .‬ﻫﻲ ﺤﺭﻴﺔ ﺍﻝﺸﺭﻜﺔ ﻤﻊ ﻤﺼﺩﺭ ﺍﻝﺤﻴﺎﺓ‪ .‬ﻭﻗﺩ ﻅﻬﺭ ﺍﻻﺭﺘﺒﺎﻁ‬
‫ﺍﻷﻤﺜل ﺒﻴﻥ ﺍﻝﻁﺎﻋﺔ ﻭﺍﻝﺤﺭﻴﺔ ﻓﻲ ﺸﺨﺹ ﺍﻝﺴﻴﺩ ﺍﻝﻤﺴﻴﺢ‪.‬‬
‫ﺍﻝﻁﺎﻋﺔ ﻫﻲ ﻋﻤل ﺤﺭﻴﺔ‪ ،‬ﻭﻫﻲ ﺃﻴﻀ‪‬ﺎ ﻁﺭﻴﻕ ﻨﺤﻭ ﺍﻝﺤﺭﻴﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ‪.‬‬
‫ﺍﻝﻤﺅﻤﻥ ﻴﺨﺘﺎﺭ ﺍﻝﻁﺎﻋﺔ ﷲ ﺒﺤﺭﻴﺘﻪ‪ ،‬ﻭﺘﻘﺩﻤﻪ ﻓﻲ ﻫﺫﻩ ﺍﻝﻁﺎﻋﺔ ﻫﻭ ﺘﻘﺩﻡ ﻨﺤﻭ‬
‫ﺍﻝﺤﺭﻴﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ‪ .‬ﺍﷲ ﻻ ﻴﻔﺭﺽ ﺇﺭﺍﺩﺘﻪ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﻝﻜﻨﻪ ﻴﺩﻋﻭﻩ ﺃﻥ ﻴﻘﺒﻠﻬﺎ‬
‫ﺒﺤﺭﻴﺔ‪ .‬ﻭﻭﺍﻀﺢ ﻤﻥ ﺍﻝﻭﺼﻴﺔ ﺍﻷﻭﻝﻰ ﻵﺩﻡ )ﺘﻙ‪١٦:٢‬ـ‪ (١٧‬ﺇﻨﻬﺎ ﻻ ﺘﺸﺘﻤل‬
‫ﻋﻠﻰ ﺇﺠﺒﺎﺭ ﺃﻭ ﻓﺭﺽ‪ ،‬ﻭﺇﻨﻤﺎ ﺘﻤﺜل ﻗﺎﻨﻭﻨﹰﺎ ﻝﻠﻜﻤﺎل ﻓﻲ ﺍﻝﺤﺭﻴﺔ‪ .‬ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ‬
‫ﻏﺭﻴﻐﻭﺭﻴﻭﺱ ﺍﻝﻨﻴﺴ‪‬ﻰ‪ ] :‬ﻫﺫﺍ ﺍﻝﺫﻯ ﻫﻭ ﻋﻠﻰ ﺼﻭﺭﺓ ﺍﷲ‪ ،‬ﺍﻝﺫﻯ ﻭﺭﺙ ﻤﻥ ﺍﷲ‬
‫ﺍﻝﺴﻠﻁﺔ ﻋﻠﻰ ﻜل ﻤﺎ ﻴﻭﺠﺩ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻗل ﻝﻰ ﻤﻥ ﻫﻭ ﺍﻝﺫﻯ ﻴﺒﻴﻌﻪ ﺃﻭ‬
‫ﻴﺸﺘﺭﻴﻪ‪ ..‬ﻷﻨﻪ ﻴﻘﻭل‪ " :‬ﻷﻥ ﻫﺒﺎﺕ ﺍﷲ ﻭﺩﻋﻭﺘﻪ ﻫﻰ ﺒﻼ ﻨﺩﺍﻤﺔ" )ﺭﻭ‪.(٢٩:١١‬‬
‫ﻭﻝﺫﻝﻙ ﻝﻡ ﻴﻌﻤل ﺍﷲ ﺍﻹﻨﺴﺎﻥ ﻋﺒﺩ‪‬ﺍ‪ ،‬ﻫﺫﺍ ﺍﻝﺫﻯ‪ ،‬ﻭﺇﻥ ﻜﻨﺎ ﻗﺩ ﺘﺫﻝﻠﻨﺎ ﻝﻠﺨﻁﻴﺔ‬
‫ﺒﺎﺨﺘﻴﺎﺭﻨﺎ‪ ،‬ﻗﺩ ﺩﻋﺎﻨﺎ ﺇﻝﻰ ﺍﻝﺤﺭﻴﺔ[‪ .٣١‬ﻜﻤﺎ ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﺒﺎﺴﻴﻠﻴﻭﺱ‪] :‬ﺍﷲ ﻻ‬
‫ﻴ‪‬ﺒﺎﺭﻙ ﺒﺎﻝﻌﺒﺎﺩﺓ ﺍﻝﻘﻬﺭﻴﺔ‪ ،‬ﺒل ﺒﺎﻝﻌﺒﺎﺩﺓ ﺍﻝﻨﺎﺒﻌﺔ ﻤﻥ ﺍﻝﻔﻀﻴﻠﺔ‪ ،‬ﻭﺍﻝﻔﻀﻴﻠﺔ ﺘﻨﺒﻊ ﻤﻥ‬

‫‪31‬‬
‫‪PG 44, 665 AB.‬‬
‫ﺍﺘﺨﺎﺫ ﺍﻝﻘﺭﺍﺭ ﻭﻝﻴﺱ ﻤﻥ ﺍﻻﻀﻁﺭﺍﺭ‪ ،‬ﻭﺍﻝﻘﺭﺍﺭ ﻴﻌﻨﻰ ﺤﺭﻴﺔ ﺍﻹﺭﺍﺩﺓ [‪ .٣٢‬ﻭﻴﻘﻭل‬
‫ﺃﻴﻀ‪‬ﺎ ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ ﺍﻝﻔﻡ‪ ] :‬ﺍﷲ ﻻ ﻴﺠﺫﺏ ﺃﺒﺩ‪‬ﺍ ﺃﻯ ﺇﻨﺴﺎﻥ ﻗﺴﺭ‪‬ﺍ ﺇﻝﻰ ﻨﻔﺴﻪ‬
‫)ﺃﻯ ﻻ ﻴﻐﺼﺏ ﺍﷲ ﺍﻹﻨﺴﺎﻥ ﺤﺘﻰ ﻭﻝﻭ ﻷﺠل ﺨﻼﺹ ﻨﻔﺴﻪ([‪.٣٣‬‬
‫ﺍﻝﻤﺅﻤﻥ ﻴﺒﻘﻰ ﻭﻴﻨﻀﺞ ﻓﻲ ﺍﻝﺤﺭﻴﺔ ﺤﻴﻨﻤﺎ ﻴﻨﻔﺫ ﻭﺼﺎﻴﺎ ﺍﷲ‪ .‬ﺍﻝﻭﺼﺎﻴﺎ‬
‫ﺍﻹﻨﺠﻴﻠﻴﺔ ﻻ ﺘﻌﻭﻕ ﺍﻝﺤﺭﻴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻭﺇﻨﻤﺎ ﻋﻠﻰ ﺍﻝﻌﻜﺱ ﻓﻬﻲ ﺘﺼﻭﻥ ﺍﻝﺤﺭﻴﺔ‬
‫ﺍﻝﻤﻤﻨﻭﺤﺔ ﻝﻨﺎ‪ ،‬ﻭﺘﻘﺩﻡ ﻝﻨﺎ ﺍﻝﺤﻴﺎﺓ ﺍﻹﻝﻬﻴﺔ‪ .‬ﺍﻝﻭﺼﻴﺔ ﻫﻲ ﺩﻭﺍﺀ ﺍﻝﻨﻔﺱ ﺍﻝﻤﺭﻴﻀﺔ‪،‬‬
‫ﻭﺇﻥ ﻜﺎﻨﺕ ﻤﻥ ﺤﻴﺙ ﺍﻝﺸﻜل ﻓﻘﻁ ﺘﺤﺩ ﻤﻥ ﺤﺭﻴﺔ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﺇﻻ ﺃﻨﻬﺎ ﻓﻲ ﺍﻝﺤﻘﻴﻘﺔ‬
‫ﺘﺤﺭﺭﻩ ﻭﺘﺸﻔﻴﻪ‪.‬‬
‫ﺍﻝﻤﺴﻴﺤﻲ ﻴﻘﺒل ﺍﻝﺤﺭﻴﺔ ﻤﻥ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻝﻜﻨﻪ ﻓﻲ ﺍﻝﻭﻗﺕ ﻨﻔﺴﻪ ﻴﻜﻭﻥ ﺸﺭﻴﻜﹰﺎ‬
‫ﻓﻰ ﺼ‪‬ﻨﻊ ﻫﺫﻩ ﺍﻝﺤﺭﻴﺔ‪ .‬ﻤﺸﺎﺭﻜﺘﻪ ﺍﻝﺨﻼﹼﻗﺔ ﺘﻘﻭﻡ ﻋﻠﻰ ﺠﻬﺎﺩﻩ‪ ،‬ﻝﻜﻰ ﻴﺘﺤﺭﺭ ﻤﻥ‬
‫ﺍﻝﺨﻁﻴﺔ‪ ،‬ﻭﺃﻥ ﻴﺘﺭﺠﻡ ﻫﺫﻩ ﺍﻝﺤﺭﻴﺔ ﺍﻝﻤﻤﻨﻭﺤﺔ ﻤﺠﺎﻨﹰﺎ ﺇﻝﻰ ﻁﺭﻴﻕ ﺤﻴﺎﺓ " ﺃﻨﺘﻡ ﻋﺒﻴﺩ‬
‫ﻝﻠﺫﻱ ﺘﻁﻴﻌﻭﻨﻪ ﺇﻤﺎ ﻝﻠﺨﻁﻴﺔ ﻝﻠﻤﻭﺕ ﺃﻭ ﻝﻠﻁﺎﻋﺔ ﻝﻠﺒﺭ‪ .‬ﻓﺸﻜﺭ‪‬ﺍ ﷲ ﺃﻨﻜﻡ ﻜﻨﺘﻡ ﻋﺒﻴﺩ‪‬ﺍ‬
‫ﻝﻠﺨﻁﻴﺔ ﻭﻝﻜﻨﻜﻡ ﺃﻁﻌﺘﻡ ﻤﻥ ﺍﻝﻘﻠﺏ‪ ...‬ﻭﺇﺫ ﺍﻋﺘﻘﺘﻡ ﻤﻥ ﺍﻝﺨﻁﻴﺔ ﺼﺭﺘﻡ ﻋﺒﻴﺩ‪‬ﺍ ﻝﻠﺒﺭ"‬
‫)ﺭﻭ‪١٦:٦‬ـ‪.(١٨‬‬

‫ا‪  $‬وا‪:‬‬
‫ﺍﻝﺤﺭﻴﺔ ﻓﻲ ﺍﻝﻤﺴﻴﺢ ﺘﺘﺴﺎﻤﻰ ﻋﻠﻰ ﺃﻯ ﺘﺴﻠﻁ ﺨﺎﺭﺠﻰ‪ .‬ﻫﺫﻩ ﺍﻝﺤﺭﻴﺔ ﺘﹸﺩﺭﻙ‬

‫ﻋﻥ ﻜﺘﺎﺏ ﺍﻝﺤﺭﻴﺔ ﺍﻝﺘﻰ ﻻ ﺘﹸﻬﺯﻡ‪ ،‬ﻝﻠﻘﺱ ﻋﺒﺩ ﺍﻝﻤﺴﻴﺢ ﻋﺒﺩ ﺍﻝﺴﻴﺩ‪ ،‬ﻜﻨﻴﺴﺘﻰ ﺍﻝﻘﺩﻴﺴﺔ ﻤﺎﺭﻴﺎ ﻭﺍﻝﺸﻬﻴﺩ‬ ‫‪٣٢‬‬

‫ﺍﻝﻌﻅﻴﻡ ﻤﺎﺭﺠﺭﺠﺱ ﺒﺒﺭﺩﻴﺱ‪ ١٩٩٨ ،‬ﺹ‪.١٧٧‬‬

‫ﺍﻝﻤﺭﺠﻊ ﺍﻝﺴﺎﺒﻕ‪ ،‬ﺹ ‪.١٢٤‬‬ ‫‪٣٣‬‬
‫ﺒﺎﻝﺤﻭﺍﺱ ﺍﻝﺭﻭﺤﻴﺔ‪ ،‬ﻭﻻ ﺘﻨﺤﺼﺭ ﻓﻲ ﺘﺤﺭﺭ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺍﻝﺴﻠﻁﺔ‪ ،٣٤‬ﻝﻜﻨﻬﺎ‬
‫ﺘﺸﺘﻤل ﺃﻴﻀ‪‬ﺎ ﻋﻠﻰ ﺘﺤﺭﺭﻩ ﻤﻥ ﻜل ﺭﻏﺒﺔ ﻓﻰ ﺃﻥ ﻴﺴﻭﺩ ﺍﻵﺨﺭﻴﻥ ﻭﻴﻔﺭﺽ ﺭﺃﻴﻪ‬
‫ﻋﻠﻴﻬﻡ‪ .‬ﻜل ﻤﻥ ﻴﺴﻭﺩ ﺍﻵﺨﺭﻴﻥ ﻝﻴﺱ ﺤﺭ‪‬ﺍ‪ .‬ﻭﻴﻤﻜﻥ ﺍﻝﻘﻭل ﺒﺄﻥ ﺤﺠﻡ ﺍﻝﺴﻴﺎﺩﺓ‬
‫ﺍﻝﺘﻰ ﻴﻔﺭﻀﻬﺎ ﺸﺨﺹ ﻋﻠﻰ ﺍﻵﺨﺭﻴﻥ ﺘﹸﻅﻬﺭ ﻤﻘﺩﺍﺭ ﻋﺩﻡ ﺤﺭﻴﺘﻪ ﻫﻭ‪ .‬ﻭﻝﺫﻝﻙ‬
‫ﻓﺈﻥ ﺍﻝﻤﺴﺘﺒﺩﻴﻥ ﻭﺍﻝﺩﻜﺘﺎﺘﻭﺭﻴﻴﻥ ﻫﻡ ﺃﻭﻀﺢ ﺼﻭﺭﺓ ﻝﻠﻌﺒﻭﺩﻴﺔ‪.‬‬
‫ﺍﻝﺤﺭﻴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺘﻨﺤﺼﺭ ﻓﻲ ﺇﻁﺎﺭ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺤﺎﻀﺭﺓ‪ .‬ﺍﻝﺤﺭﻴﺔ ﺍﻝﺘﻰ‬
‫ﻴﻤﻨﺤﻬﺎ ﺍﻝﻤﺴﻴﺢ ﻝﻴﺴﺕ ﻝﻬﺎ ﻨﻬﺎﻴﺔ ﻭﻻ ﺒﺩﺍﻴﺔ‪ ،‬ﻷﻨﻬﺎ ﺜﻤﺭﺓ ﺍﻝﻨﻌﻤﺔ ﺍﻹﻝﻬﻴﺔ‪ .‬ﺍﻝﺤﺭﻴﺔ‬
‫ﺍﻹﻨﺴﺎﻨﻴﺔ ﺘﺘﻭﻗﻑ ﺤﻴﺙ ﺘﺒﺩﺃ ﺤﺭﻴﺔ ﺍﻵﺨﺭﻴﻥ‪ .‬ﺍﻝﺤﺭﻴﺔ ﺍﻝﺘﻰ ﻓﻰ ﺍﻝﻤﺴﻴﺢ ﻫﻰ‬
‫ﻋﻠﻰ ﺍﻝﺩﻭﺍﻡ ﺘﻘﺒل ﺤﺭﻴﺔ ﺍﻻﺨﺭﻴﻥ‪ ،‬ﻭﻫﻰ ﻓﻰ ﺍﻝﻭﻗﺕ ﻨﻔﺴﻪ ﺘﺤﺘﻭﻯ ﺍﻝﺠﻤﻴﻊ‪.‬‬
‫ﻭﻭﺠﻭﺩ ﺍﻵﺨﺭ ﻻ ﻴﻌﻭﻕ ﺤﺭﻴﺘﻰ‪ ،‬ﺒل ﻋﻠﻰ ﺍﻝﻌﻜﺱ ﻫﻭ ﻴﺅﻜﺩ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻓﻲ ﺍﻝﻜﻨﻴﺴﺔ ﺘﺯﻭل ﺍﻝﺜﻨﺎﺌﻴﺔ ﺍﻝﻤﺅﻝﻤﺔ‪ ،‬ﻭﻴﻨﺘﻔﻰ ﺍﻝﺘﻭﺘﺭ ﺍﻝﻘﺎﺌﻡ ﺒﻴﻥ ﺍﻝﺴﻠﻁﺔ‬
‫ﻭﺍﻝﺤﺭﻴﺔ‪ ،‬ﻷﻥ ﺍﻝﺴﻠﻁﺔ ﺍﻝﺨﺎﺭﺠﻴﺔ ﻏﻴﺭ ﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺍﻝﻜﻨﻴﺴﺔ‪ ،‬ﻓﺎﻝﺴﻠﻁﺔ ﻻ ﺘﻘﺩﺭ‬
‫ﺃﻥ ﺘﻜﻭﻥ ﻤﺼﺩﺭ‪‬ﺍ ﻝﻠﺤﻴﺎﺓ ﺍﻝﺭﻭﺤﻴﺔ‪ ،‬ﻝﺫﻝﻙ ﺘﻠﺠﺄ ﺍﻝﺴﻠﻁﺔ ﺍﻝﻤﺴﻴﺤﻴﺔ ﺇﻝﻰ ﺍﻝﺤﺭﻴﺔ‬
‫ﻭﺍﻻﻗﻨﺎﻉ ﻋﻭﻀ‪‬ﺎ ﻋﻥ ﺍﻹﻜﺭﺍﻩ‪ ،‬ﻷﻥ ﺍﻹﻜﺭﺍﻩ ﻴ‪‬ﺒﻁل ﺍﻝﻭﺤﺩﺓ ﺍﻝﺤﻘﻴﻘﻴﺔ ﻓﻲ ﺍﻝﻔﻜﺭ‬
‫ﻭﺍﻝﻘﻠﺏ‪.٣٥‬‬

‫ﻻ ﺘﻜﻭﻥ ﻫﺫﻩ‬
‫ﻻ ﻴﻌﻨﻰ ﺫﻝﻙ ﺃﻥ ﺍﻝﻤﺴﻴﺤﻲ ﻻ ﻴﺨﻀﻊ ﻝﻠﺴﻠﻁﺔ ﺍﻝﺤﺎﻜﻤﺔ ﺃﻭ ﻻ ﻴﻁﻴﻌﻬﺎ‪ ،‬ﻭﻝﻜﻥ ﻴﻌﻨﻰ ﺃ ﹼ‬ ‫‪٣٤‬‬

‫ﻻ ﻴﻜﻭﻥ ﻫﻨﺎﻙ ﺘﺴﻠﻁ ﻤﺴﺘﺒﺩ ﻴﺤﺩ ﻤﻥ‬

‫ﺍﻝﺴﻠﻁﺔ ﻤ‪‬ﻁﻠﻘﺔ ﺘﻌﻭﻕ ﺘﻭﺠﻬﻪ ﺍﻹﺴﺨﺎﺘﻭﻝﻭﺠﻲ ﻨﺤﻭ ﺍﻝﻤﻠﻜﻭﺕ‪ ،‬ﻭﺃ ﹼ‬
‫ﺤﺭﻴﺘﻪ‪.‬‬
‫ﺍﻨﻅﺭ ﺍﻷﺏ ﺠﻭﺭﺝ ﻓﻠﻭﺭﻓﺴﻜﻲ‪ ،‬ﺍﻝﻜﺘﺎﺏ ﺍﻝﻤﻘﺩﺱ ﻭﺍﻝﻜﻨﻴﺴﺔ ﻭﺍﻝﺘﻘﻠﻴﺩ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﺃﺭﺜﻭﺫﻜﺴﻴﺔ‪ ،‬ﻨﻘﻠﻪ‬ ‫‪٣٥‬‬

‫ﺇﻝﻰ ﺍﻝﻌﺭﺒﻴﺔ ﺍﻷﺏ ﻤﻴﺸﺎل ﻨﺠﻡ‪ ،‬ﻤﻨﺸﻭﺭﺍﺕ ﺍﻝﻨﻭﺭ ‪ ،١٩٨٤‬ﺹ ‪.٦٧ ،٦٦‬‬
 ‫ا!‪ H$‬و(‪1‬ل ا^‬
‫ا   رج  ض‬
‫
‪:‬‬
‫ﻤﻨﺫ ﻨﻬﺎﻴﺔ ﺍﻝﻘﺭﻥ ﺍﻝﻤﺎﻀﻰ ﺘﺠﺘﺎﺡ ﺍﻝﻌﺎﻝﻡ ﻤﻭﺠﺔ ﺍﻝﻌﻭﻝﻤﺔ ﺍﻝﺘﻰ ﻴﺠﺭﻯ ﻤﻥ‬
‫ﺨﻼﻝﻬﺎ ﺘﺤﻭ‪‬ل ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ ﺇﻝﻰ ﻤﺎ ﻴﺸﺒﻪ ﺍﻝﻘﺭﻴﺔ ﺍﻝﻜﻭﻨﻴﺔ‪ .‬ﻭﺒﺩﺃﺕ ﺍﻝﻤ‪‬ﺴﻠﹼﻤﺎﺕ‬
‫ﺍﻝﺘﻘﻠﻴﺩﻴﺔ ﺘﺘﺭﺍﺠﻊ ﻤﺜل ﺍﻝﻬﻭﻴﺔ ﺍﻹﺜﻴﻨﻴﺔ ﻭﺍﻝﺜﻘﺎﻓﻴﺔ ﻭﺍﻻﺴﺘﻘﻼل ﺍﻝﻔﻜﺭﻯ‪ ،‬ﺒﻴﻨﻤﺎ‬
‫ﺘﺨﺘﺭﻕ ﺍﻝﺜﻘﺎﻓﺔ ﺍﻝﻌﺎﻝﻤﻴﺔ ﺒﻔﻀل ﺍﻝﺜﻭﺭﺓ ﺍﻝﻌﻠﻤﻴﺔ ﻭﺍﻝﺘﻜﻨﻭﻝﻭﺠﻴﺔ ﺍﻝﺤﻭﺍﺠﺯ ﻭﺍﻝﺤﺩﻭﺩ‬
‫ﻝﺘﺸﻜل ﻁﺭﻴﻘﺔ ﺤﻴﺎﺓ ﺇﻨﺴﺎﻥ ﻫﺫﺍ ﺍﻝﻘﺭﻥ ﻭﻓﻕ ﺇﺭﺍﺩﺓ ﻤﻥ ﻴﻤﻠﻜﻭﻥ ﺃﺩﻭﺍﺕ ﻫﺫﻩ‬
‫ﺍﻝﺜﻭﺭﺓ‪ .‬ﻭﻝﻘﺩ ﺘﺤﻘﻕ ﻝﻨﺎ ﻤﻥ ﻤﺠﺭﻴﺎﺕ ﺍﻷﺤﺩﺍﺙ ﺍﻝﻌﺎﻝﻤﻴﺔ ـ ﻭﺒﺩﻭﻥ ﺃﺩﻨﻰ ﺸﻙ ـ‬
‫ﺃﻥ ﺍﻝﺜﻘﺎﻓﺔ ﺍﻝﻌﺎﻝﻤﻴﺔ ﺍﻝﺤﺎﻝﻴﺔ ﻜﺜﻴﺭ‪‬ﺍ ﻤﺎ ﻜﺎﻨﺕ ﺴﺘﺎﺭ‪‬ﺍ ﻝﺘﺤﻘﻴﻕ ﺃﻏﺭﺍﺽ ﺴﻴﺎﺴﻴﺔ‬
‫ﻭﺍﻗﺘﺼﺎﺩﻴﺔ‪ .‬ﻝﻜﻥ ﺘﻅل ﺍﻝﺜﻘﺎﻓﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ ﻫﻲ ﺘﻠﻙ ﺍﻝﺘﻰ ﺘﺘﺤﺩﺙ ﻋﻥ ﻤﺠﻤﻭﻋﺔ‬
‫ﺍﻝﻘﻴﻡ ﻭﺍﻝﻤﻔﺎﻫﻴﻡ ﺍﻝﺘﻰ ﺘﺘﻌﻠﻕ ﺒﺎﻹﻨﺴﺎﻥ ﻭﺘﻌﻤﻴﻕ ﺇﻨﺴﺎﻨﻴﺘﻪ ﻭﺘﻁﻭﺭﻩ ﺍﻝﺤﻀﺎﺭﻯ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻰ‪ .‬ﻫﻰ ﺘﻠﻙ ﺍﻝﺜﻘﺎﻓﺔ ﺍﻝﺘﻰ ﺘﺩﺍﻓﻊ ﻋﻥ ﺇﻨﺴﺎﻨﻴﺔ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﺘﺩﻋﻡ ﻤﻔﺎﻫﻴﻡ‬
‫ﺍﻝﻌﺩﺍﻝﺔ ﻭﺍﻝﺘﺴﺎﻤﺢ ﻭﺘﺄﺼﻴل ﺍﻝﺤﺭﻴﺔ‪ ،‬ﺤﺭﻴﺔ ﺍﻝﺨﻠﻕ ﻭﺍﻹﺒﺩﺍﻉ ﻭﺍﻻﺒﺘﻜﺎﺭ ﻭﺍﻻﻨﻔﺘﺎﺡ‬
‫ﻋﻠﻰ ﺍﻵﺨﺭ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﺘﻁﻠﻊ ﺍﻹﻨﺴﺎﻥ ﺇﻝﻰ ﺴﻴﺎﺩﺓ ﺜﻘﺎﻓﺔ ﻗﺒﻭل ﺍﻵﺨﺭ ﻝﺘﻜﻭﻥ‬
‫ﻤﻀﺎﺩﺓ ﻝﻠﺜﻘﺎﻓﺔ ﺍﻝﺘﻰ ﺘﺩﻋﻭ ﺇﻝﻰ ﺍﻻﻀﻁﻬﺎﺩ ﻭﺍﻝﻌﻨﺼﺭﻴﺔ ﻭﺍﻝﻜﺒﺕ ﻭﺍﻝﻘﻬﺭ‬
‫ﻭﺍﻻﺴﺘﻐﻼل ﻭﺭﻓﺽ ﺍﻵﺨﺭ‪ .‬ﻭﺍﻝﺫﻱ ﺃﻋﻁﻰ ﺤﺎﻓﺯ‪‬ﺍ ﻝﻠﻤﻨﺎﺩﺍﺓ ﺒﻘﺒﻭل ﺍﻵﺨﺭ ﻫﻭ‬
‫ﻅﻬﻭﺭ ﻜﺘﺎﺏ "ﺼﺭﺍﻉ ﺍﻝﺤﻀﺎﺭﺍﺕ ﻭﺇﻋﺎﺩﺓ ﺼﻴﺎﻏﺔ ﺍﻝﻨﻅﺎﻡ ﺍﻝﻌﺎﻝﻤﻰ ﺍﻝﺠﺩﻴﺩ"‬
‫ﻝﻠﻤﻔﻜﺭ ﺼﻤﻭﻴل ﻫﺎﻨﺘﻨﺠﺘﻭﻥ ﺃﺴﺘﺎﺫ ﺍﻝﻌﻠﻭﻡ ﺍﻝﺴﻴﺎﺴﻴﺔ ﻓﻲ ﺠﺎﻤﻌﺔ ﻫﺎﺭﻓﺎﺭﺩ‬
‫ﺒﺄﻤﺭﻴﻜﺎ‪ ،‬ﺍﻝﺫﻯ ﻨﺎﺩﻯ ﺒﺄﻥ ﺍﻝﺼﺭﺍﻉ ﺍﻝﺤﺎﻝﻰ ﻝﻠﻌﺎﻝﻡ ﺍﻝﺠﺩﻴﺩ ﻝﻥ ﻴﻜﻭﻥ ﺒﺎﻝﺩﺭﺠﺔ‬
‫ﺍﻷﻭﻝﻰ ﺒﺴﺒﺏ ﺃﻴﺩﻴﻭﻝﻭﺠﻲ ﺃﻭ ﺍﻗﺘﺼﺎﺩﻯ‪ ،‬ﺒل ﺴﻴﻜﻭﻥ ﺒﺴﺒﺏ ﺍﻝﺤﻀﺎﺭﺓ‪.‬‬
‫ﻭﺴﺘﻜﻭﻥ ﺤﺩﻭﺩ ﺍﻝﺘﻭﺘﺭ ﺍﻝﻔﺎﺼﻠﺔ ﺒﻴﻥ ﺍﻝﺤﻀﺎﺭﺍﺕ ﺍﻝﻤﺨﺘﻠﻔﺔ‪ ،‬ﻫﻲ ﺫﺍﺘﻬﺎ ﺨﻁﻭﻁ‬
‫ﺍﻝﻤﻌﺎﺭﻙ ﻓﻰ ﺍﻝﻤﺴﺘﻘﺒل‪ .‬ﻫﻜﺫﺍ ﺠﺎﺀﺕ ﺜﻘﺎﻓﺔ ﻗﺒﻭل ﺍﻵﺨﺭ ﻜﺭﺩ ﻋﻠﻰ ﻨﻅﺭﻴﺔ‬
‫"ﺼﺭﺍﻉ ﺍﻝﺤﻀﺎﺭﺍﺕ" ﺍﻝﺘﻰ ﺍﺴﺘﻔﺯﺕ ﺍﻹﻨﺴﺎﻥ ﺍﻷﺼﻴل ﺍﻝﺫﻱ ﻴﺘﻭﻕ ﻝﺼﻨﻊ ﺸﺭﻜﺔ‬
‫ﻤﻊ ﺍﻵﺨﺭ‪.‬‬

‫ا ؤ  ا!‪1(“ F 1&2 $‬ل ا^ “‪:‬‬

‫ﻭﻤﻥ ﺍﻝﺠﺩﻴﺭ ﺒﺎﻝﺫﻜﺭ ﺃﻥ ﺘﻌﺒﻴﺭ ﺜﻘﺎﻓﺔ "ﻗﺒﻭل ﺍﻵﺨﺭ" ﻻ ﺘﻌﻨﻰ ﻤﺠﺭﺩ ﺍﻝﻤﻨﺎﺩﺍﺓ‬
‫ﺒﻘﺒﻭل ﺍﻵﺨﺭ ﻭﺍﺤﺘﺭﺍﻤﻪ ﻭﺍﻻﻋﺘﺭﺍﻑ ﺒﻪ‪ ،‬ﺒل ﻫﻲ ﺃﺴﻠﻭﺏ ﺤﻴﺎﺓ ﻴﺘﺄﺴﺱ ﻋﻠﻰ‬
‫ﻤﺤﺒﺔ ﺍﻵﺨﺭ ﻭﺍﻻﻋﺘﺭﺍﻑ ﺒﻪ ﻜﺸﺨﺹ ﻭﻜﺎﺌﻥ ﻤﺨﻠﻭﻕ ﻋﻠﻰ ﺼﻭﺭﺓ ﺍﷲ ﻭﻤﺜﺎﻝﻪ‪.‬‬
‫ﻫﻨﺎ ﻨﺠﺩ ﺃﻥ ﺭﺴﺎﻝﺔ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺘﻰ ﻫﻲ ﺭﺴﺎﻝﺔ ﺍﻝﻤﺤﺒﺔ‪ ،‬ﺘﻠﻙ ﺍﻝﻤﺤﺒﺔ ﺍﻝﺘﻰ ﺘﺠﺴﺩﺕ‬
‫ﻓﻲ ﺤﻴﺎﺘﻪ ﻫﻲ ﺍﻹﺠﺎﺒﺔ ﺍﻝﺸﺎﻓﻴﺔ ﻭﺍﻝﺭﺩ ﺍﻝﺤﺎﺴﻡ ﻋﻠﻰ ﺜﻘﺎﻓﺔ ﺍﻝﺼﺭﺍﻉ ﻤﻊ ﺍﻵﺨﺭ‪.‬‬
‫ﻝﻘﺩ ﺒﺸﺭ ﺍﻝﻤﺴﻴﺢ ﺒﻌﺎﻝﻡ ﺠﺩﻴﺩ‪ ،‬ﻋﺎﻝﻡ ﻤﻠﻜﻭﺕ ﺍﷲ ﺍﻝﺫﻯ ﻴﺄﺘﻰ ﻤﻀﺎﺩ‪‬ﺍ ﻝﻜل‬
‫ﺃﺸﻜﺎل ﺍﻝﻔﺴﺎﺩ ﻓﻲ ﺍﻝﻤﺠﺘﻤﻊ‪ ،‬ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﻜﻴﻑ ﻤﻊ ﺍﻷﻨﻅﻤﺔ‬
‫ﺍﻝﻅﺎﻝﻤﺔ ﺍﻝﻌﺘﻴﻘﺔ ﻝﻠﻤﺠﺘﻤﻊ‪ .‬ﻭﻫﺫﺍ ﻤﺎ ﻜﺎﻥ ﻴﻌﻨﻴﻪ ﺍﻝﻤﺴﻴﺢ ﺒﻜﻼﻤﻪ ﺇﻝﻰ ﺍﻝﻔﺭﻴﺴﻴﻴﻥ‪:‬‬
‫" ﻝﻴﺱ ﺃﺤﺩ ﻴﺠﻌل ﺭﻗﻌﺔ ﻤﻥ ﻗﻁﻌﺔ ﺠﺩﻴﺩﺓ ﻋﻠﻰ ﺜﻭﺏ ﻋﺘﻴﻕ‪ .‬ﻷﻥ ﺍﻝﻤلﺀ ﻴﺄﺨﺫ‬
‫ﻤﻥ ﺍﻝﺜﻭﺏ ﻓﻴﺼﻴﺭ ﺍﻝﺨﺭﻕ ﺃﺭﺩﺃ‪ .‬ﻭﻻ ﻴﺠﻌﻠﻭﻥ ﺨﻤﺭ‪‬ﺍ ﺠﺩﻴﺩ‪‬ﺍ ﻓﻲ ﺯﻗﺎﻕ ﻋﺘﻴﻘﺔ‪.‬‬
‫ﻝﺌﻼ ﺘﺸﻕ ﺍﻝﺯﻗﺎﻕ ﻓﺎﻝﺨﻤﺭ ﺘﻨﺼﺏ ﻭﺍﻝﺯﻗﺎﻕ ﺘﺘﻠﻑ‪ .‬ﺒل ﻴﺠﻌﻠﻭﻥ ﺨﻤﺭ‪‬ﺍ ﺠﺩﻴﺩ‪‬ﺍ ﻓﻲ‬
‫ﺯﻗﺎﻕ ﺠﺩﻴﺩﺓ ﻓﺘﺤﻔﻅ ﺠﻤﻴﻌ‪‬ﺎ" )ﻤﺕ‪١٦:٩‬ـ‪.(١٧‬‬
‫ﻓﺎﻹﻨﺴﺎﻥ ﺍﻝﺫﻯ ﻴﻨﺘﻤﻰ ﺇﻝﻰ ﺍﻝﻌﺎﻝﻡ ﺍﻝﺠﺩﻴﺩ ﺍﻝﺫﻱ ﻴﻨﺎﺩﻯ ﺒﻪ ﺍﻝﻤﺴﻴﺢ ﻫﻭ ﺇﻨﺴﺎﻥ‬
‫ﻤﻥ ﻨﻭﻉ ﺠﺩﻴﺩ‪ ،‬ﺇﻨﺴﺎﻥ ﻨﺎل ﺘﻐﻴﻴﺭ‪‬ﺍ ﺠﺫﺭﻴ‪‬ﺎ ﻴﺠﻌﻠﻪ ﻗﺎﺩﺭ‪‬ﺍ ﻋﻠﻰ ﻗﺒﻭل ﺫﺍﺘﻪ‪،‬‬
‫ﻭﺒﺎﻝﺘﺎﻝﻰ ﻗﺒﻭل ﺍﻵﺨﺭﻴﻥ ﺒﻐﺽ ﺍﻝﻨﻅﺭ ﻋﻥ ﻫﻭﻴﺘﻬﻡ ﻭﺍﻨﺘﻤﺎﺀﺍﺘﻬﻡ ﻭﻤﺫﺍﻫﺒﻬﻡ‪،‬‬
‫ﻭﺇﻨﺴﺎﻥ ﺠﺩﻴﺩ ﻗﺎﺩﺭ ﻋﻠﻰ ﻤﻭﺍﺠﻬﺔ ﺍﻝﺘﻐﻴﺭﺍﺕ‪ ،‬ﺇﻨﺴﺎﻥ ﻤﺘﻌﺩﺩ ﺍﻝﻤﻬﺎﺭﺍﺕ‬
‫ﻭﺍﻝﺨﺒﺭﺍﺕ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻝﺘﻌﻠﻴﻡ ﺍﻝﺩﺍﺌﻡ‪ ،‬ﺇﻨﺴﺎﻥ ﻝﺩﻴﻪ ﺇﺤﺴﺎﺱ ﺒﺎﻝﺯﻤﻥ ﻭﺍﻝﺘﺤﻭﻻﺕ‬
‫ﺍﻝﺘﻰ ﺘﺠﺭﻯ ﺒﺴﺭﻋﺔ ﻫﺎﺌﻠﺔ ﻤﻥ ﺤﻭﻝﻪ‪ ،‬ﻝﻴﻤﻜﹼﻨﻪ ﻤﺴﺎﻴﺭﺘﻬﺎ ﺤﺘﻰ ﻻ ﺘﻌﺩﻭ ﺒﺎﻝﻨﺴﺒﺔ‬
‫ﻝﻪ ﺼﺩﻤﺔ‪ .‬ﺇﻨﺴﺎﻥ ﻴﻘﺒل ﺍﻝﻌﻤل ﺍﻝﺘﺭﺒﻭﻯ ﺍﻝﺫﻱ ﻴﻨﻴﺭ ﺍﻝﻌﻘل ﻭﻴﻨﻤﻰ ﺍﻝﻘﺩﺭﺍﺕ ﻋﻠﻰ‬
‫ﺍﻝﻨﻘﺩ ﻭﺍﻹﺒﺩﺍﻉ‪ ،‬ﻭﻋﻠﻰ ﺍﻝﻔﻬﻡ ﻭﺍﻝﺘﺤﻠﻴل‪ ،‬ﺍﻝﻌﻤل ﺍﻝﺘﺭﺒﻭﻯ ﺍﻝﺫﻱ ﻴﻘﻭﻡ ﻋﻠﻰ‬
‫ﻻ‬
‫ﺍﻝﺘﻌﺎﻭﻥ ﻤﻊ ﺍﻵﺨﺭﻴﻥ ﻭﻝﻴﺱ ﺍﻝﺫﻭﺒﺎﻥ ﻓﻴﻬﻡ‪ ،‬ﻭﺍﻝﺫﻱ ﻴﻘﻭﻡ ﻋﻠﻰ ﺍﻻﺨﺘﻼﻑ ﺒﺩ ﹰ‬
‫ﻤﻥ ﺍﻝﺘﺴﻠﻴﻡ ﺒﺎﻷﻓﻜﺎﺭ ﻭﺍﻝﻤﻌﻠﻭﻤﺎﺕ ﺍﻝﺴﺎﺌﺩﺓ‪ .‬ﺘﻠﻙ ﻜﺎﻨﺕ ﻤﻘﺩﻤﺔ ﻀﺭﻭﺭﻴﺔ ﻗﺒل ﺃﻥ‬
‫ﻨﺴﺘﻌﺭﺽ ﻤﻭﻀﻭﻋﻨﺎ " ﺍﻝﻤﺴﻴﺤﻲ ﻭﻗﺒﻭل ﺍﻵﺨﺭ"‪ ،‬ﺴﻭﻑ ﻴﻨﻘﺴﻡ ﻤﻭﻀﻭﻋﻨﺎ ﺇﻝﻰ‬
‫ﺨﻁﻴﻥ ﺭﺌﻴﺴﻴﻴﻥ‪ :‬ﺍﻷﻭل‪ :‬ﺍﻝﺘﻌﺎﻝﻴﻡ ﺍﻝﻤﺴﻴﺤﻴﺔ ﻋﻥ ﻗﺒﻭل ﺍﻵﺨﺭ‪ ،‬ﻭﺍﻝﺜﺎﻨﻰ‪:‬‬
‫ﺨﻁﻭﺍﺕ ﻋﻤﻠﻴﺔ ﻝﻤﻤﺎﺭﺴﺔ ﻗﺒﻭل ﺍﻵﺨﺭ‪.‬‬

‫‪ :i‬ا‪ j&2‬ا!‪1( J/ $‬ل ا^ ‪:‬‬

‫أو ً‬
‫‪ ١‬ـ ‪ J‬ه ا^ ؟‪:‬‬
‫ﻴﺫﻜﺭﻨﺎ ﻫﺫﺍ ﺍﻝﺴﺅﺍل ﺒﻤﺜل ﺍﻝﺴﺎﻤﺭﻯ ﺍﻝﺼﺎﻝﺢ ﺍﻝﺫﻯ ﻜﺎﻥ ﻴﺘﻤﺭﻜﺯ ﺤﻭل‬
‫ﺴﺅﺍل ﺍﻝﻨﺎﻤﻭﺴﻰ ﻝﻠﻤﺴﻴﺢ‪ :‬ﻤﻥ‪ ‬ﻫﻭ ﻗﺭﻴﺒﻲ؟ ﻭﺍﻝﻤﻔﻬﻭﻡ ﺍﻝﻤﺤﻭﺭﻯ ﻝﻠﻤﺜل ﻫﻭ‬
‫ﺒﻤﺜﺎﺒﺔ ﺍﻹﺠﺎﺒﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻝﺴﺅﺍل‪ .‬ﻓﺎﻝﻤﺴﻴﺢ ﻴﻌﻠﻤﻨﺎ ﻤﻥ ﺨﻼل ﺍﻝﻤﺜل ﺃﻥ ﻜل‬
‫ﺇﻨﺴﺎﻥ ﺒﻐﺽ ﺍﻝﻨﻅﺭ ﻋﻥ ﻫﻭﻴﺘﻪ ﺍﻹﺜﻨﻴﺔ ﺃﻭ ﺍﻝﺩﻴﻨﻴﺔ ﻫﻭ ﻗﺭﻴﺒﻨﺎ‪.‬‬
‫ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﻋﻥ ﻤﻌﻨﻰ ﺍﻝﻘﺭﻴﺏ‪ ] :‬ﻝﻨﻼﺤﻅ ﻜﻴﻑ ﺃﻥ ﺍﻝﻤﺨﻠﺹ‬
‫ﻓﻲ ﺘﻌﺭﻴﻔﻪ ﻝﻤﻌﻨﻰ ﺍﻝﻘﺭﻴﺏ ﻻ ﻴﺤﺼﺭﻩ ﻓﻲ ﺠﻨﺱ ﻤﻌﻴﻥ ﻭﻻ ﻴﺭﺒﻁﻪ ﺒﻤﺴﺘﻭﻯ‬
‫ﺍﻝﻔﻀﺎﺌل‪ ،‬ﻝﻜﻨﻪ ﻴﻁﻠﻘﻪ ﻋﻠﻰ ﺍﻝﻁﺒﻴﻌﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ .‬ﻭﺒﻤﻬﺎﺭﺓ ﺸﺩﻴﺩﺓ ﻨﺴﺞ ﻤﺨﻠﺹ‬
‫ﺍﻝﻜل ﺍﻝﻤﺜل ﻋﻥ ﺍﻝﺫﻱ ﺴﻘﻁ ﺒﻴﻥ ﺍﻝﻠﺼﻭﺹ ﻤﻭﻀﺤ‪‬ﺎ ﺃﻥ ﻋﻤل ﺍﻝﺨﻴﺭ ﻴﺠﺏ ﺃﻥ‬
‫ﻴﻜﻭﻥ ﻝﻜل ﺇﻨﺴﺎﻥ ﻓﻴﻤﺎ ﺘﺤﺘﺎﺠﻪ ﺍﻝﻁﺒﻴﻌﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﺜل ﻴ‪‬ﻅﻬﺭ ﺍﻝﺴﻴﺩ‬
‫ﻜﻴﻑ ﺃﻥ ﺍﻝﻘﺭﻴﺏ ﻝﻴﺱ ﻫﻭ ﺍﻝﻤﺤﺏ ﻝﺫﺍﺘﻪ‪ ،‬ﻝﻜﻨﻪ ﻫﻭ ﺫﺍﻙ ﺍﻝﺫﻱ ﻴﺘﺠﺎﻭﺯ ﻤﺤﺒﺔ‬
 ‫ﺫﺍﺘﻪ‪.٣٦[..‬‬
‫ﻭﻜﻤﺎ ﻗﺎل ﺃﻭﻝﻴﻔﻴﻪ ﻜﻠﻴﻤﻨﺕ‪ ] :‬ﺍﻷﻋﺠﻭﺒﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ ﺒﺎﻝﻐﺔ ﺍﻝﺼﻌﻭﺒﺔ ﻫﻰ ﺇﺫﻥ‪،‬‬
‫ﺘﻜﻤﻥ ﻓﻰ ﺘﺤﻘﻴﻕ ﻤﺜﺎل ﺍﻝﻤﺤﺒﺔ ﺍﻝﻌﻤﻠﻴﺔ ﺒﺎﻝﻤﻔﻬﻭﻡ ﺍﻝﺭﻭﺤﻰ ﺍﻹﻨﺠﻴﻠﻰ ﻝﻬﺫﻩ‬
‫ﺍﻝﻜﻠﻤﺔ‪ " :‬ﺍﻷﻏﺎﺒﻰ" ﺃﻯ ﻤﺤﺒﺔ ﺍﻵﺨﺭﻴﻥ ﺨﻼل ﻤﺤﺒﺘﻨﺎ ﷲ‪.‬‬
‫ﺍﻝﺩﺨﻭل ﻓﻰ ﻋﻼﻗﺔ ﺤﻤﻴﻤﺔ ﻤﻊ ﺍﷲ ﻫﻭ ﻓﻰ ﺍﻝﻭﺍﻗﻊ‪ :‬ﺍﻻﻨﻘﻴﺎﺩ ﺍﻝﻭﺍﻋﻰ ﻝﺤﺭﻜﺔ‬
‫ﻤﺤﺒﺘﻪ ﺍﻹﻝﻬﻴﺔ ﺍﻝﻔﺎﺌﻘﺔ ﺍﻝﺘﻰ ﺘﻨﺴﻜﺏ ﻓﻴﻨﺎ ﺒﺎﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻤﻥ ﺨﻼل ﺇﻴﻤﺎﻨﻨﺎ‬
‫ﺒﺎﻝﻤﺴﻴﺢ ﻭﺍﻝﺘﻰ ﺘﻭﺤﻰ ﺇﻝﻴﻨﺎ ﺃﻥ ﺍﻵﺨﺭ )ﻭﻫﻭ ﻜل ﺇﻨﺴﺎﻥ ﺃﻴ‪‬ﺎ ﻜﺎﻥ( ﻫﻭ "ﻗﺭﻴﺏ"‬
‫ﻝﻨﺎ ﻗﺭﺍﺒﺔ ﺤﻤﻴﻤﺔ ﺘﻔﻭﻕ ﺍﻷﻨﺴﺎﺏ ﺍﻝﺠﺴﺩﻴﺔ ﺒﻜﺜﻴﺭ‪.‬‬
‫ﺍﻝﻌﻼﻗﺔ ﺒﻬﺫﺍ "ﺍﻝﻘﺭﻴﺏ" ﻫﻰ ﺍﻝﺘﻼﻗﻰ ﻤﻊ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺫﻯ ﺠﻌل ﺫﺍﺘﻪ ﻓﻰ ﻜل‬
‫ﺇﻨﺴﺎﻥ ﻴﺘﺄﻝﻡ‪ :‬ﺍﻝﻤﻨﺒﻭﺫ ﻭﺍﻝﻤﺴﺠﻭﻥ ﻭﺍﻝﺸﺭﻴﺭ‪ ،‬ﻜﻤﺎ ﻴﺫﻜﺭﻨﺎ ﺒﺫﻝﻙ ﻤﺸﻬﺩ ﺍﻝﺩﻴﻨﻭﻨﺔ‬
‫ﺍﻷﺨﻴﺭﺓ ﻓﻰ ﺇﻨﺠﻴل ﻤﺘﻰ )‪٣٥:٢٥‬ـ‪ " :(٤٠‬ﻜﻨﺕ ﺠﻭﻋﺎﻨﹰﺎ ﻓﺄﻁﻌﻤﺘﻤﻭﻨﻰ‪ ،‬ﻜﻨﺕ‬
‫ﻋﻁﺸﺎﻨﹰﺎ‪ ..‬ﻜﻨﺕ ﻋﺭﻴﺎﻨﹰﺎ‪ ..‬ﻜﻨﺕ ﻤﺴﺠﻭﻨﹰﺎ‪ ..‬ﺍﻝﺤﻕ ﺃﻗﻭل ﻝﻜﻡ‪ :‬ﻜل ﻤﺎ ﻓﻌﻠﺘﻤﻭﻩ‬
‫ﺒﺄﺤﺩ ﺍﺨﻭﺘﻰ ﻫﺅﻻﺀ ﺍﻷﺼﺎﻏﺭ ﻓﺒﻰ ﻓﻌﻠﺘﻡ"‪.‬‬
‫ﺍﻝﻤﺤﺒﺔ "ﺍﻷﻏﺎﺒﻰ" ﺘﻌﻠﻥ ﻝﻨﺎ ﺃﻥ ﻜل ﺇﻨﺴﺎﻥ‪ ،‬ﻭﻋﻠﻰ ﻭﺠﻪ ﺃﺨﺹ ﻜل ﺇﻨﺴﺎﻥ‬
‫ل‬
‫ﺠ ﹺﺒ َ‬
‫ﻴﺘﺄﻝﻡ‪ ،‬ﻫﻭ ﺴﺭ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻫﻭ "ﻤﺴﻴﺢ ﺁﺨﺭ" ﻜﻤﺎ ﻴﻘﻭل ﺫﻫﺒﻰ ﺍﻝﻔﻡ‪ ،‬ﻓﺎﻹﻨﺴﺎﻥ ‪‬‬
‫ﻝﻴﻜﻭﻥ ﻋﻠﻰ ﻋﻼﻗﺔ ﺤﻤﻴﻤﺔ ﺒﺎﷲ ﺍﻝﻭﺍﺤﺩ ﺍﻝﻤﺜﻠﺙ ﺍﻷﻗﺎﻨﻴﻡ[‪.٣٧‬‬

‫‪ ٢‬ـ ا‪ u‬ا‪0‬ث ‪ l1,‬ا!‪:1$‬‬

‫ﻝﻜﻥ ﺍﻜﺘﺸﺎﻑ ﺍﻝﻤﻔﻬﻭﻡ ﺍﻝﺤﻘﻴﻘﻲ ﻝﻶﺨﺭ ﺍﻝﺫﻯ ﻨﺎﺩﻯ ﺒﻪ ﺍﻝﻤﺴﻴﺢ ﻓﻲ ﺍﻝﻤﺜل‪،‬‬

‫ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺍﻷﺴﻜﻨﺩﺭﻯ‪ :‬ﺘﻔﺴﻴﺭ ﺇﻨﺠﻴل ﻝﻭﻗﺎ‪ ،‬ﺍﻝﺠﺯﺀ ﺍﻝﺜﺎﻨﻰ‪ ،‬ﻤﺭﻜﺯ ﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺀ‪ ،‬ﺍﻝﻘﺎﻫﺭﺓ‬ ‫‪٣٦‬‬

‫‪ ،١٩٩٢‬ﺹ ‪.١٥٣‬‬
‫ﺃﻭﻝﻴﻔﻴﻪ ﻜﻠﻴﻤﻨﺕ‪ ،‬ﺍﻝﻤﺤﺒﺔ ﻓﻰ ﺍﻝﻤﻔﻬﻭﻡ ﺍﻝﻤﺴﻴﺤﻰ ﻋﻨﺩ ﺍﻵﺒﺎﺀ‪ ،‬ﻤﻨﺎﺒﻊ ﺍﻝﺭﻭﺤﺎﻨﻴﺔ ﺍﻝﻤﺴﻴﺤﻴﺔ ﻓﻰ ﺃﺼﻭﻝﻬﺎ‬ ‫‪٣٧‬‬

‫ﺍﻷﻭﻝﻰ‪ ،‬ﻤﺭﻗﺱ‪ ،‬ﻴﻨﺎﻴﺭ ‪١٩٨٩‬ﻡ‪ ،‬ﺹ‪.٩‬‬

‫ﻋﱠﻠﻤﻨﺎ ﺍﻹﻨﺠﻴل ﻝﻡ ﻴﺭﺍﻩ‬
‫ﻤﺭﻫﻭﻥ ﺒﻤﻌﺭﻓﺔ ﺍﷲ ﻜﺂﺨﺭ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻺﻨﺴﺎﻥ‪ .‬ﻭﺍﷲ ﻜﻤﺎ ‪‬‬
‫ﺃﺤﺩ ﻗﻁ ﻝﻜﻥ ﺍﻻﺒﻥ ﺍﻝﻭﺤﻴﺩ ـ ﻜﻤﺎ ﻴﺨﺒﺭﻨﺎ ﻴﻭﺤﻨﺎ ﺍﻹﻨﺠﻴﻠﻲ ـ ﺍﻝﺫﻯ ﻓﻲ ﺤﻀﻥ‬
‫ﺍﻵﺏ‪ ،‬ﻫﻭ ﺍﻝﺫﻯ ﻜﺸﻑ ﻝﻨﺎ ﺍﷲ ﺍﻝﻤﺤﺏ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﻓﺎﻝﺴﺎﻤﺭﻯ ﺍﻝﺼﺎﻝﺢ ﻫﻭ‬
‫ﺍﻝﻤﺴﻴﺢ ﺍﻝﻤﺤﺏ ﺍﻝﺫﻯ ﻜﺸﻑ ﻝﻨﺎ ﻤﺤﺒﺔ ﺍﷲ ﻝﻨﺎ‪ .‬ﻤﺎﺫﺍ ﻓﻌل ﺍﻝﻤﺴﻴﺢ ﻷﺠﻠﻨﺎ؟ ﻴﻘﻭل‬
‫ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺍﻝﺴﻜﻨﺩﺭﻯ ﻓﻲ ﺘﻔﺴﻴﺭﻩ ﻝﻠﻤﺜل‪ ] :‬ﻭﺍﻝﻤﺴﻴﺢ ﺇﻝﻬﻨﺎ ﺼﺎﺭ ﺒﺩﺍﻴﺔ‬
‫ﻝﺠﻨﺴﻨﺎ‪ ،‬ﻓﻬﺫﺍ ﺍﻝﺫﻯ ﻝﻡ ﻴﻌﺭﻑ ﺍﻝﺨﻁﻴﺔ ﻫﻭ ﺃﻭل ﻤﻥ ﺃﻅﻬﺭ ﻝﻨﺎ ﻜﻴﻑ ﻴﻤﻜﻨﻨﺎ ﺃﻥ‬
‫ﻨﺘﺨﻁﻰ ﺸﻬﻭﺍﺘﻨﺎ ﺍﻝﺤﻴﻭﺍﻨﻴﺔ‪ ،‬ﺇﺫ ﺃﺨﺫ ﻀﻌﻔﺎﺘﻨﺎ ﻭﺘﺤﻤ‪‬ل ﺃﻤﺭﺍﻀﻨﺎ‪ ،‬ﻭﺒﺈﺼﻌﺎﺩﻩ‬
‫ﻋﻠﻰ ﺩﺍﺒﺘﻪ ﺫﺍﻙ ﺍﻝﺫﻯ ﻜﺎﻥ ﻓﻲ ﺤﺎﺠﺔ ﺇﻝﻰ ﺍﻝﺸﻔﺎﺀ‪ ،‬ﺠﻌﻠﻨﺎ ﺃﻋﻀﺎﺀ ﻝﻨﻔﺴﻪ‬
‫ﻭﻝﺠﺴﺩﻩ‪ ،‬ﻭﻗﺎﺩﻩ ﺇﻝﻰ ﺍﻝﻔﻨﺩﻕ ﺃﻯ ﺍﻝﻜﻨﻴﺴﺔ‪ .‬ﻓﺎﻝﻜﻨﻴﺴﺔ ﺘﺩﻋﻰ ﺍﻝﻔﻨﺩﻕ ﺍﻝﺫﻱ ﻴﻘﺒل‬
‫ﻝﻠﻜل ﺒﻌﻜﺱ ﺍﻝﻤﻔﻬﻭﻡ ﺍﻝﻀﻴﻕ ﻝﻠﻨﺎﻤﻭﺱ ﺍﻝﻴﻬﻭﺩﻯ ﻭﺍﻝﻌﺒﺎﺩﺓ‬ ‫ﺍﻝﻜل‪ ،‬ﻭﻴﺘﺴﻊ‬
‫ﻻ ﻤﻥ ﺃﻥ ﻨﺴﻤﻊ ﺍﻝﻘﻭل " ﻭﻻ ﻴﺩﺨل ﻋﻤﻭﻨﻰ ﻭﻻ ﻤﻭﺁﺒﻲ ﻓﻲ ﺠﻤﺎﻋﺔ‬
‫ﺍﻝﺸﻜﻠﻴﺔ ﻓﺒﺩ ﹰ‬
‫ﺍﻝﺭﺏ" )ﺘﺙ‪ (٣:٢٣‬ﻨﺴﻤﻊ " ﺍﺫﻫﺒﻭﺍ ﻭﺘﻠﻤﺫﻭﺍ ﺠﻤﻴﻊ ﺍﻷﻤﻡ" )ﻤﺕ‪ (١٩:٢٨‬ﻭﺃﻴﻀ‪‬ﺎ‬
‫" ﻓﻲ ﻜل ﺃﻤﺔ ﺍﻝﺫﻱ ﻴﺘﻘﻴﻪ ﻭﻴﺼﻨﻊ ﺍﻝﺒﺭ ﻤﻘﺒﻭل ﻋﻨﺩﻩ" )ﺃﻉ‪.٣٨[(٣٥:١٠‬‬
‫ﺇﻋﻼﻥ ﺍﻝﻤﺴﻴﺢ ﻋﻥ ﺍﷲ ﻫﻭ ﺇﻋﻼﻥ ﺍﷲ ﺍﻝﺜﺎﻝﻭﺙ " ﺍﻵﺏ ﻭﺍﻻﺒﻥ ﻭﺍﻝﺭﻭﺡ‬
‫ﺍﻝﻘﺩﺱ"‪:‬‬
‫ﻓﻔﻰ ﺍﻝﺨﻠﻕ ﻨﺠﺩ ﺃﻥ ﺍﷲ ﺍﻝﺜﺎﻝﻭﺙ ﻴﺨﻠﻕ‪ ،‬ﻓﺎﻵﺏ ﺒﺎﻻﺒﻥ ﻓﻲ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ‬
‫ﻴﺨﻠﻕ ﺍﻝﻤﺨﻠﻭﻗﺎﺕ‪ " :‬ﺒﻜﻠﻤﺔ ﺍﻝﺭﺏ ﺼﻨﻌﺕ ﺍﻝﺴﻤﻭﺍﺕ ﻭﺒﻨﺴﻤﺔ ﻓﻴﻪ ﻜل ﺠﻨﻭﺩﻫﺎ"‬
‫)ﻤﺯ‪ .(٦:٣٣‬ﻓﺎﻵﺏ ﻴﺨﻠﻕ ﺒﻭﺍﺴﻁﺔ "ﻜﻠﻤﺘﻪ" ﺃﻯ ﺍﻝﻠﻭﻏﻭﺱ ﻭﺒﻭﺍﺴﻁﺔ ﻨﺴﻤﺘﻪ ﺃﻯ‬
‫"ﺍﻝﺭﻭﺡ"‪ " :‬ﻜل ﺸﺊ ﺒﻪ ﻜﺎﻥ" )ﻴﻭ‪ ،(٣:١‬ﻭ" ﻜﺎﻥ ﺭﻭﺡ ﺍﷲ ﻴﺭﻑ ﻋﻠﻰ ﻭﺠﻪ‬

‫ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺍﻷﺴﻜﻨﺩﺭﻯ‪ :‬ﺍﻝﻤﺭﺠﻊ ﺍﻝﺴﺎﺒﻕ‪ ،‬ﺹ ‪.١٥٤‬‬ ‫‪٣٨‬‬

 ‫ﺍﻝﻤﻴﺎﻩ" )ﺘﻙ‪ ،(٢:١‬ﻝﺫﺍ ﻓﻜل ﺍﻝﻤﺨﻠﻭﻗﺎﺕ ﺘﺤﻤل ﺨﺘﻡ ﺍﻝﺜﺎﻝﻭﺙ‪.٣٩‬‬
‫ﺃﻴﻀ‪‬ﺎ ﻓﻲ ﺍﻝﺘﺠﺴﺩ ﻨﺠﺩ ﺃﻥ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ‪‬ﻴﺭﺴل ﻤﻥ ﺍﻵﺏ ﻋﻠﻰ ﺍﻝﻌﺫﺭﺍﺀ‬
‫ﻝﺘﻠﺩ ﺍﻻﺒﻥ‪ ،‬ﻜﺫﻝﻙ ﻓﻲ ﻤﻌﻤﻭﺩﻴﺔ ﺍﻝﻤﺴﻴﺢ ﻨﺭﻯ ﺍﻵﺏ ﻴﺸﻬﺩ ﻝﻼﺒﻥ‪ " :‬ﻫﺫﺍ ﻫﻭ‬
‫ﺴﺭ‪‬ﺭﺕ" ﻭﻓﻲ ﺍﻝﻭﻗﺕ ﻨﻔﺴﻪ ﻨﺭﻯ ﺃﻥ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻴﻨﺯل‬
‫ﺍﺒﻨﻰ ﺍﻝﺤﺒﻴﺏ ﺍﻝﺫﻯ ﺒﻪ ‪‬‬
‫ﻭﻴﺴﺘﻘﺭ ﻋﻠﻰ ﺍﻻﺒﻥ ﻤﺜل ﺤﻤﺎﻤﺔ )ﺍﻨﻅﺭ ﻤﺕ‪١٦:٣‬ـ‪.(١٧‬‬
‫ﺇﺫﻥ ﺍﷲ ﺍﻝﻭﺍﺤﺩ ﻓﻲ ﺠﻭﻫﺭﻩ ﻭﺍﻝﻤﺜﻠﺙ ﻓﻲ ﺃﻗﺎﻨﻴﻤﻪ ﻫﻭ ﻨﻤﻭﺫﺝ ﻭﻤﺜﺎل ﻭﺃﺼل‬
‫ﺍﻝﻭﺤﺩﺓ ﻭﺍﻝﺘﻤﺎﻴﺯ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻺﻨﺴﺎﻥ‪ .‬ﺇﻨﻪ ﺍﷲ ﺍﻝﻤﺤﺒﺔ ﻤﻨﺒﻊ ﻭﻤﺼﺩﺭ ﻜل ﻤﺤﺒﺔ‬
‫ﺒﺎﻝﻨﺴﺒﺔ ﻝﻺﻨﺴﺎﻥ‪ .‬ﻭﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻝﻤﺴﻴﺤﻴﺔ ﻫﻭ ﻤﺨﻠﻭﻕ ﺇﻝﻬﻲ‪ ،‬ﻝﻘﺩ ﺨﻠﻘﻪ ﺍﷲ ﻋﻠﻰ‬
‫ﺼﻭﺭﺘﻪ )ﺍﻨﻅﺭ ﺘﻙ‪ ،١:٥‬ﻤﺕ‪ ،٤:١٩‬ﻭﺃﻉ‪ ،٨:١٧‬ﻜﻭ‪ ،١٠:٣‬ﻭﻤﺜﺎﻝﻪ ﻴﻊ‪.(٩:٣‬‬
‫ﻓﺎﷲ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻺﻨﺴﺎﻥ ﻫﻭ "ﺸﺭﻜﺔ ﻤﺤﺒﺔ"‪ .‬ﻭﺃُﻋﻁﻰ ﻝﻺﻨﺴﺎﻥ ﺇﻤﻜﺎﻨﻴﺔ ﺍﻝﺘﺸﺒﻪ ﺒﻪ‬
‫ﻝﻴﻜﻭﻥ ﺒﺤﺴﺏ ﻤﺜﺎل ﺍﷲ‪ ،‬ﻜﺈﻤﻜﺎﻨﻴﺔ ﺘﺘﺤﻘﻕ ﺒﻔﻌل ﻗﻭﺓ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ‪ ،‬ﻝﻜﻥ‬
‫ﺤﺭ‪‬ﺍ ﻝﻌﻤل ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻓﻲ ﺤﻴﺎﺘﻪ‪ .‬ﻫﻜﺫﺍ ﻴﺘﻤﺘﻊ ﻜل‬
‫ﻻ ‪‬‬
‫ﻴﺘﻁﻠﺏ ﻤﻥ ﺍﻹﻨﺴﺎﻥ ﻗﺒﻭ ﹰ‬
‫ﺍﻝﺒﺸﺭ ـ ﺒﻐﺽ ﺍﻝﻨﻅﺭ ﻋﻥ ﺍﻻﻨﺘﻤﺎﺀ ﺍﻝﻘﻭﻤﻰ‪ ،‬ﻭﺍﻝﻠﻭﻥ ﻭﺍﻝﻠﻐﺔ ـ ﺒﻜﺭﺍﻤﺔ ﺍﻝﺨﻠﻕ‬
‫ﺃﻯ ﻤﺨﻠﻭﻗﺎﺕ ﺨﹸﻠﻘﺕ ﺒﻭﺍﺴﻁﺔ ﺍﷲ ﺍﻝﺨﺎﻝﻕ‪.‬‬

‫‪ ٣‬ـ ا‪ : u‬أ‬
‫ﻭﺍﻝﺴﺒﺏ ﻓﻲ ﺘﺭﻜﻴﺯ ﺍﻝﺘﻌﻠﻴﻡ ﺍﻝﻤﺴﻴﺤﻲ ﻋﻠﻰ ﺍﷲ ﺍﻝﺜﺎﻝﻭﺙ ﻫﻭ ﺃﻥ ﻻ ﻨﻜﺘﻔﻰ‬
‫ﺒﺎﷲ ﺍﻝﺨﺎﻝﻕ ﻓﻘﻁ‪ ،‬ﻭﻝﻜﻥ ﺒﺄﻨﻪ ﺃﺏ ﻝﻜل ﺍﻝﺒﺸﺭ‪ .‬ﻭﻫﺫﺍ ﺍﻝﺘﻌﻠﻴﻡ ﻴﺸﺩﺩ ﻋﻠﻴﻪ ﻤﺭﺍﺭ‪‬ﺍ‬
‫ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ )ﺍﻨﻅﺭ ﻋﻠﻰ ﺴﺒﻴل ﺍﻝﻤﺜﺎل ﻤﺕ‪ ،٩:٢٣ ،٦:٩‬ﺭﻭ‪ ،(٧:١‬ﻭﻝﻪ‬
‫ﻋﻼﻗﺔ ﻤﺒﺎﺸﺭﺓ ﺒﺄﻥ ﻜل ﺍﻝﺒﺸﺭ ـ ﺒﺩﻭﻥ ﺍﺴﺘﺜﻨﺎﺀ ـ ﻫﻡ ﺃﻭﻻﺩ ﺍﷲ ﺒﺤﺴﺏ ﺍﻝﻨﻌﻤﺔ‬
‫ﻭﺒﺎﻝﺘﺎﻝﻰ ﻫﻡ ﺍﺨﻭﺓ‪ .‬ﻓﺎﻵﺨﺭ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻰ ﻫﻭ ﺃﺨﻰ ﻓﻲ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ .‬ﻭﻗﺩ ﺃﻜﺩ‬

‫ﺍﻨﻅﺭ ﻜﺎﻝﻴﺴﺘﻭﺱ ﻭﻴﺭ‪ ،‬ﺍﻝﻁﺭﻴﻕ ﺍﻷﺭﺜﻭﺫﻜﺴﻲ‪ ،‬ﺘﺭﺠﻤﺔ ﺩ‪ .‬ﻨﺼﺤﻲ ﻋﺒﺩ ﺍﻝﺸﻬﻴﺩ‪ ،‬ﺒﻴﺕ ﺍﻝﺘﻜﺭﻴﺱ ﻝﺨﺩﻤﺔ‬ ‫‪٣٩‬‬

‫ﺍﻝﻜﺭﺍﺯﺓ‪ ،‬ﺍﻝﻘﺎﻫﺭﺓ ‪ ،٢٠٠١‬ﺹ ‪.٤٩‬‬

‫ﻼ‪ " :‬ﺍﻹﻝﻪ ﺍﻝﺫﻱ ﺨﻠﻕ‬
‫ﺒﻭﻝﺱ ﺍﻝﺭﺴﻭل ﻓﻲ ﺁﺭﻴﻭﺱ ﺒﺎﻏﻭﺱ ﻋﻠﻰ ﻫﺫﺍ ﺍﻝﺘﻌﻠﻴﻡ ﻗﺎﺌ ﹰ‬
‫ﺍﻝﻌﺎﻝﻡ ﻭﻜل ﻤﺎ ﻓﻴﻪ‪ ،‬ﻫﺫﺍ ﺇﺫ ﻫﻭ ﺭﺏ ﺍﻝﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻻ ﻴﺴﻜﻥ ﻓﻲ ﻫﻴﺎﻜل‬
‫ﻤﺼﻨﻭﻋﺔ ﺒﺎﻷﻴﺎﺩﻱ‪ ..‬ﻭﺼﻨﻊ ﻤﻥ ﺩﻡ ﻭﺍﺤﺩ ﻜل ﺃﻤﺔ ﻤﻥ ﺍﻝﻨﺎﺱ ﻴﺴﻜﻨﻭﻥ ﻋﻠﻰ‬
‫ﻜل ﻭﺠﻪ ﺍﻷﺭﺽ‪) "...‬ﺃﻉ‪ .(٢٦ ،٢٤:١٧‬ﻫﻜﺫﺍ ﻜل ﺍﻝﺒﺸﺭﻴﺔ ﻤﺩﻋﻭﺓ ﻷﻥ ﺘﻅل‬
‫ﻓﻲ ﻭﺤﺩﺓ ﺒﻼ ﺘﻔﺘﺕ‪ ،‬ﻭﺘﺴﺘﻤﺩ ﻭﺤﺩﺘﻬﺎ ﻤﻥ ﺍﷲ ﺍﻝﺜﺎﻝﻭﺙ ﺍﻝﺤﻲ‪ " :‬ﺇﻝﻪ ﻭﺃﺏ ﻭﺍﺤﺩ‬
‫ﻝﻠﻜل ﺍﻝﺫﻯ ﻋﻠﻰ ﺍﻝﻜل ﻭﺒﺎﻝﻜل ﻭﻓﻲ ﻜﻠﻜﻡ" )ﺃﻑ‪.(٦:٤‬‬

‫‪ ٤‬ـ ا‪
G‬ف ا!&‪ J J‬ا‪ DA u‬ا‪41‬‬
‫ﺃﻴﻀ‪‬ﺎ ﻝﻴﺱ ﺍﻻﻨﺤﺩﺍﺭ ﺍﻝﻤﺸﺘﺭﻙ ﻫﻭ ﺍﻝﺫﻱ ﻴﺭﺒﻁ ﺍﻝﺒﺸﺭ ﻓﻲ ﻋﺎﺌﻠﺔ ﻭﺍﺤﺩﺓ‪،‬‬
‫ﻝﻜﻥ ﻫﺩﻑ ﻭﺠﻭﺩﻫﻡ ﺍﻝﻤﻌﻴﻥ ﻤﻥ ﺍﷲ‪ ،‬ﺃﻯ ﺍﻝﺸﺭﻜﺔ ﻤﻊ ﺍﷲ ﻭﺍﻝﺫﻯ ﻴﺘﻡ ﺒﺘﻔﻌﻴل‬
‫ﺇﻤﻜﺎﻨﻴﺎﺘﻬﻡ ﺒﺎﻝﻨﻌﻤﺔ ﻭﺍﻝﺘﺤﺭﻙ ﻨﺤﻭ ﻤﺜﺎل ﺍﷲ‪ .‬ﻫﻜﺫﺍ ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﺭﺘﻔﻊ ﻤﻥ ﺍﻝﻭﺠﻭﺩ‬
‫ﺍﻝﺒﻴﻭﻝﻭﺠﻲ ﺇﻝﻰ ﺸﺭﻜﺔ ﺃﺸﺨﺎﺹ ﻜﻤﺜﺎل ﺍﻝﺜﺎﻝﻭﺙ ﺍﻝﻘﺩﻭﺱ ﺍﻝﺫﻱ ﻴﻤﺜل ﻝﻨﺎ ﻨﺒﻊ‬
‫ﺍﻝﻤﺤﺒﺔ‪ ،‬ﻜﻤﺎ ﻗﺎل ﺃﻭﻝﻴﻔﻴﻪ ﻜﻠﻴﻤﻨﺕ‪:‬‬
‫ﻻ ﻋﻥ ﺍﻵﺨﺭﻴﻥ‪.‬‬
‫ﻼ ﺃﻭ ﻤﻨﻌﺯ ﹰ‬
‫] ﺍﻹﻨﺴﺎﻥ ﺍﻝﺫﻯ ﺘﻘﺩﺱ ﻻ ﻴﻌﻭﺩ ﺒﻌﺩ ﻤﻨﻔﺼ ﹰ‬
‫ﻻ ﻓﻰ ﺸﺊ ﺃﻭ ﻤﻘﺘﺭﻓﹰﺎ ﻤﻥ ﺃﺤﺩ‪ ،‬ﺒﻬﺫﺍ‬
‫ﻭﺒﻘﺩﺭ ﻤﺎ ﻴﻌﻰ ﺠﻴﺩ‪‬ﺍ ﺃﻨﻪ ﻝﻡ ﻴﻌﺩ ﻤﻨﻌﺯ ﹰ‬
‫ﺍﻝﻤﻌﻴﺎﺭ ﻓﻘﻁ ﻴﻌﺭﻑ ﺃﻨﻪ ﺴﺎﺌﺭ ﻓﻰ ﻁﺭﻴﻕ ﺍﻝﻘﺩﺍﺴﺔ‪ .‬ﺇﻨﻪ ﻴﺤﻤل ﻓﻰ ﻨﻔﺴﻪ ﺍﻝﺒﺸﺭﻴﺔ‬
‫ﺠﻤﻌﺎﺀ ﻜل ﺍﻝﻨﺎﺱ ﺒﺂﻻﻤﻬﻡ ﻭﻗﻴﺎﻤﺘﻬﻡ‪ ،‬ﺩﻭﻨﻤﺎ ﺘﻔﺭﻗﺔ ﺒﻴﻥ ﺇﻨﺴﺎﻥ ﻭﺁﺨﺭ‪...‬‬
‫ﺇﻨﻪ ﻓﻰ ﺍﻝﻤﺴﻴﺢ ﻴﺘﺤﺩ ﺒـ "ﺁﺩﻡ ﻓﻰ ﻤﻌﻨﺎﻩ ﺍﻝﺸﺎﻤل ﺍﻝﻜﻠﻰ ـ ﺃﻯ ﺍﻝﻁﺒﻴﻌﺔ‬
‫ﺍﻝﺒﺸﺭﻴﺔ ﻜﻠﻬﺎ"‪ .‬ﺫﺍﺘﻪ ﻻ ﺘﻌﻭﺩ ﻤﻬﻤﺔ ﺒﻌﺩ‪ .‬ﺇﻨﻪ ﻴﺤﺘﻭﻯ ﻜل ﺍﻝﻨﺎﺱ ﻓﻰ ﺼﻼﺘﻪ‪،‬‬
‫ﻻ ﻨﻔﺴﻪ ﻭﺤﺩﻫﺎ‪ ،‬ﻭﻴﺤﺴﺏ‬
‫ﻭﻓﻰ ﺤﺒﻪ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻴﻘﻀﻰ ﻋﻠﻰ ﺃﺤﺩ ﺃﻭ ﻴﺩﻴﻥ ﺃﺤﺩ ﺇ ﹼ‬
‫ﻨﻔﺴﻪ ﺩﺍﺌﻤ‪‬ﺎ ﺁﺨﺭ ﺍﻝﻜل‪.‬‬
‫ﺜﻡ ﺇﻥ ﻗﻠﺒﻪ ﻴﻨﺠﺭﺡ ﻝﻠﻐﺎﻴﺔ ﻤﻥ ﺃﺠل ﻗﺒﺎﺤﺔ ﺍﻝﻌﺎﻝﻡ‪ ،‬ﻭﻤﻥ ﺃﺠل ﻤﺂﺴﻴﻪ ﺍﻝﺘﻰ‬
‫ﺘﺘﺯﺍﻴﺩ ﺩﺍﺌﻤ‪‬ﺎ ﻋﺒﺭ ﺍﻝﺘﺎﺭﻴﺦ‪ ،‬ﻭﺇﺫ ﻴﺤﺱ ﺃﻨﻪ ﻤﻨﺴﺤﻕ ﻤﻊ ﺍﻝﻤﺴﻴﺢ ﻴﺴﺘﺸﻌﺭ ﺃﻴﻀ‪‬ﺎ‬
‫ﺃﻨﻪ ﻴﻘﻭﻡ ﻤﻌﻪ ﻭﻤﻊ ﺍﻝﻜل‪ ،‬ﻓﻴﺘﺤﻘﻕ ﺃﻥ ﺍﻝﻘﻴﺎﻤﺔ ﻫﻰ ﺍﻝﺘﻰ ﺴﺘﻨﺘﺼﺭ ﺃﺨﻴﺭ‪‬ﺍ‪ ،‬ﻭﺃﻥ‬
‫ﻓﺭﺤﺔ ﻫﺫﻩ ﺍﻝﻘﻴﺎﻤﺔ ﺴﺘﻐﻠﺏ ﻜل ﺍﻝﺴﻠﺒﻴﺎﺕ ﺍﻝﺩﻨﻴﺎ‪.٤٠[...‬‬

‫‪ ٥‬ـ ‪GT‬م ا^ آ‪ / y2 zS4‬ا!‪1$‬‬

‫ﻭﻫﻨﺎ ﻨﺄﺘﻰ ﺇﻝﻰ ﻤﻔﻬﻭﻡ ﺍﻝﺸﺨﺹ ﻭﺒﺎﻝﺘﺎﻝﻰ ﺭﺅﻴﺘﻨﺎ ﻝﺫﻭﺍﺘﻨﺎ ﻜﺄﺸﺨﺎﺹ‪،‬‬
‫ﻭﺍﻵﺨﺭ ﻜﺸﺨﺹ ﻭﻜﻴﺎﻥ ﻭﻝﻴﺱ ﻜﺸﻲﺀ ﻴ‪‬ﺴﺘﺨﺩﻡ‪ .‬ﺍﻝﺸﺨﺹ ﻜﺎﺌﻥ ﻝﻪ ﺤﻀﻭﺭﻩ‬
‫ﺍﻝﺨﺎﺹ ﺍﻝﻤﺘﻤﻴﺯ ﺍﻝﺫﻯ ﻴﺘﺤﻘﻕ ﻤﻥ ﺨﻼل ﻋﻼﻗﺔ ﻤﻊ ﺃﺸﺨﺎﺹ ﺁﺨﺭﻴﻥ ﻴﺤﻴﺎ‬
‫ﻷﺠﻠﻬﻡ‪ ،‬ﻭﻴﺅﻜﺩ ﺍﻷﺴﻘﻑ ﻜﺎﻝﻴﺴﺘﻭﺱ ﻭﻴﺭ ﻋﻠﻰ ﻫﺫﻩ ﺍﻝﺤﻘﻴﻘﺔ ﻗﺎﺌﻼ‪ ] :‬ﻤﺎ ﻤﻥ‬
‫ﺇﻨﺴﺎﻥ ﻴﻤﻜﻥ ﺃﻥ ﻴﻭﺠﺩ‪ ،‬ﻤﺎ ﻝﻡ ﻴﻜﻥ ﺍﺜﻨﺎﻥ ﻋﻠﻰ ﺍﻷﻗل ﻓﻲ ﻋﻼﻗﺔ ﻤﻌ‪‬ﺎ‪ .‬ﻭﻨﻔﺱ‬
‫ﺍﻝﺸﺊ ﻴ‪‬ﺼﺩﻕ ﻋﻠﻰ ﺍﻝﻤﺤﺒﺔ‪ ،‬ﻻ ﻴﻤﻜﻥ ﻝﻠﻤﺤﺒﺔ ﺃﻥ ﺘﻘﻭﻡ ﻓﻲ ﻋ‪‬ﺯﻝﺔ‪ ،‬ﺒل ﻫﻲ‬
‫ﺘﻔﺘﺭﺽ ﻭﺠﻭﺩ ﺍﻵﺨﺭ‪ .‬ﺇﻥ ﻤﺤﺒﺔ ﺍﻝﺫﺍﺕ ﻫﻲ ﺇﻝﻐﺎﺀ ﺍﻝﻤﺤﺒﺔ‪ .‬ﻭﻤﺜﻠﻤﺎ ﺃﻭﻀﺢ‬
‫"ﺘﺸﺎﺭﻝﺯ ﻭﻴﻠﻴﺎﻤﺯ" ﻫﺫﺍ ﺍﻝﺘﺄﺜﻴﺭ ﺍﻝﻤ‪‬ﺨﺭ‪‬ﺏ ﻓﻲ ﺭﻭﺍﻴﺘﻪ " ﺍﻝﻬﺒﻭﻁ ﺇﻝﻰ ﺍﻝﺠﺤﻴﻡ"‪ ،‬ﻓﺈﻥ‬
‫ﺤﺏ ﺍﻝﺫﺍﺕ ﻫﻭ ﺍﻝﺠﺤﻴﻡ‪ ،‬ﻷﻥ ﺤﺏ ﺍﻝﺫﺍﺕ ﺇﺫﺍ ﻤﺎ ﺒﻠﻎ ﻤﻨﺘﻬﺎﻩ‪ ،‬ﺇﻨﻤﺎ ﻴﺩل ﻋﻠﻰ‬
‫ﻨﻬﺎﻴﺔ ﻜل ﻓﺭﺡ ﻭﻜل ﻤﻌﻨﻰ‪ .‬ﻝﻴﺱ ﺍﻝﺠﺤﻴﻡ ﻫﻭ ﺍﻵﺨﺭﻭﻥ‪ ،‬ﺇﻨﻤﺎ ﺍﻝﺠﺤﻴﻡ ﻫﻭ‬
‫ﺫﺍﺘﻰ‪ ،‬ﺇﺫﺍ ﻤﺎ ﺍﻨﻔﺼﻠﺕ ﻋﻥ ﺍﻵﺨﺭﻴﻥ ﻭﺘﻤﺭﻜﺯﺕ ﺤﻭل ﻨﻔﺴﻬﺎ[‪.٤١‬‬
‫ﺇﺫﹰﺍ ﻝﻜﻲ ﻴﻅل ﺍﻹﻨﺴﺎﻥ ﺸﺨﺹ ﻭﻝﻴﺱ ﻓﺭﺩ‪ ،‬ﻋﻠﻴﻪ ﺃﻥ ﻻ ﻴﺘﻤﺭﻜﺯ ﺤﻭل‬
‫ﺍﻷﻨﺎ‪ ،‬ﺃﻭ ﺃﻥ ﻴﻜﺘﻔﻰ ﺒﺄﻥ ﻴ‪‬ﻌﺎﻤل ﻜﺸﻲﺀ ﺴﻠﺒﻰ ﻴ‪‬ﻔﻌل ﺒﻪ ﻭﻝﻴﺱ ﻓﺎﻋل‪ ،‬ﻭﻤﺒﺎﺩﺭ ﻓﻲ‬
‫ﺼﻨﻊ ﻋﻼﻗﺔ ﻤﻊ ﺍﻵﺨﺭﻴﻥ‪ .‬ﻭﺍﻝﻤﺴﻴﺢ ﻨﻔﺴﻪ ﻓﻲ ﻤﺜل ﺍﻝﺴﺎﻤﺭﻯ ﺍﻝﺼﺎﻝﺢ ﻴﺭﻜﺯ‬
‫ﻋﻠﻰ ﺃﻨﻪ ﻻﺒﺩ ﺃﻥ ﻴﺼﻨﻊ ﺍﻹﻨﺴﺎﻥ ﻤﺜﻠﻤﺎ ﺼﻨﻊ ﺍﻝﺴﺎﻤﺭﻯ ﺍﻝﺼﺎﻝﺢ‪ ،‬ﺃﻯ ﺃﻥ ﻴﺼﻨﻊ‬
‫ﺍﻝﺭﺤﻤﺔ ﻭﻫﻨﺎ ﺍﻹﻨﺴﺎﻥ ﻫﻭ ﺍﻝﻔﺎﻋل‪ .‬ﻭﺍﻝﻔﺭﻕ ﺒﻴﻥ ﺴﺅﺍل ﺍﻝﻨﺎﻤﻭﺴﻰ‪ :‬ﻤﻥ‪ ‬ﻫﻭ‬
‫ﻗﺭﻴﺒﻲ؟ ﻭﺴﺅﺍل ﺍﻝﻤﺴﻴﺢ‪ :‬ﻓﺄﻯ ﻫﺅﻻﺀ ﺍﻝﺜﻼﺜﺔ ﺘﺭﻯ ﺼﺎﺭ ﻗﺭﻴﺒ‪‬ﺎ ﻝﻠﺫﻱ ﻭﻗﻊ ﺒﻴﻥ‬

‫ﺃﻭﻝﻴﻔﻴﺔ ﻜﻠﻴﺒﻤﻨﺕ‪ :‬ﺍﻝﻤﺭﺠﻊ ﺍﻝﺴﺎﺒﻕ‪ ،‬ﺹ ‪.١٠‬‬ ‫‪٤٠‬‬

‫ﺍﻷﺴﻘﻑ ﻜﺎﻝﻴﺴﺘﻭﺱ ﻭﻴﺭ‪ ،‬ﺍﻝﻤﺭﺠﻊ ﺍﻝﺴﺎﺒﻕ‪ ،‬ﺹ ‪.٣٩‬‬ ‫‪٤١‬‬

‫ﺍﻝﻠﺼﻭﺹ؟ ﻫﻭ ﻓﺭﻕ ﺸﺎﺴﻊ‪ ،‬ﻷﻥ ﺍﻝﻨﺎﻤﻭﺴﻰ ﻴﻌﺘﺒﺭ ﺍﻝﻘﺭﻴﺏ ﻫﻭ ﻤﻭﻀﻭﻉ ﻴﻘﻊ‬
‫ﻋﻠﻴﻪ ﻓﻌل ﺍﻝﻤﺤﺒﺔ‪ ،‬ﺒﻴﻨﻤﺎ ﺍﻝﻘﺭﻴﺏ ﻋﻨﺩ ﺍﻝﻤﺴﻴﺢ ﻫﻭ ﺍﻝﺫﻯ ﻓﻌل ﺍﻝﻤﺤﺒﺔ‪ .‬ﻓﻠﻜﻰ‬
‫ﻰ ﺃﻥ ﺃﺼﻨﻊ ﻤﻌﻪ ﺍﻝﺭﺤﻤﺔ‪ ،‬ﻭﻻ ﺍﻜﺘﻔﻰ ﺒﺎﻋﺘﻨﺎﻕ‬
‫ﺃﺼﻴﺭ ﺃﻨﺎ ﻗﺭﻴﺒ‪‬ﺎ ﻝﻶﺨﺭ ﻋﻠ ‪‬‬
‫ﻨﻅﺭﻴﺎﺕ ﻋﻥ ﻤﺤﺒﺔ ﺍﻵﺨﺭ‪ ،‬ﻭﻫﺫﺍ ﻫﻭ ﻤﻌﻨﻰ ﻗﻭل ﺍﻝﻤﺴﻴﺢ ﻝﻪ‪ " :‬ﺍﺫﻫﺏ ﺃﻨﺕ‬
‫ﺃﻴﻀ‪‬ﺎ ﻭﺍﺼﻨﻊ ﻫﻜﺫﺍ" )ﻝﻭ‪ ،(٣٧:١٠‬ﻝﺫﻝﻙ ﻓﺎﻵﺨﺭ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻰ ﻫﻭ ﺸﺨﺹ ﻴﻨﺒﻐﻰ‬
‫ﻰ ﺃﻥ ﺃﺼﻨﻊ ﻤﻌﻪ ﺭﺤﻤﺔ ﻭﺃﺤﺒﻪ ﻭﺃﺘﻔﺎﻋل ﻤﻌﻪ ﻭﺍﻫﺘﻡ ﺒﻪ‪ .‬ﺃﻤﺎ ﺍﻋﺘﺒﺎﺭ ﺍﻵﺨﺭ‬
‫ﻋﻠ ‪‬‬
‫ﻭﺴﻴﻠﺔ ﻝﺘﺤﻘﻴﻕ ﺃﻏﺭﺍﻀﻰ ﻭﺃﻫﺩﺍﻓﻰ ﻓﻬﻭ ﺇﺴﻘﺎﻁ ﺍﻵﺨﺭ ﻤﻥ ﻤﺭﺘﺒﺔ ﺍﻝﺸﺨﺹ ﺇﻝﻰ‬
‫ﻤﺭﺘﺒﺔ ﺍﻝﺸﻲﺀ ﺍﻝﻘﺎﺒل ﻝﻼﺴﺘﺨﺩﺍﻡ ﻭﺍﻻﻤﺘﻼﻙ‪ .‬ﻭﺒﺎﻝﺘﺎﻝﻰ ﻴﻤﺜل ﻫﺫﺍ ﺍﻝﻤﻭﻗﻑ ﻋﺩﻡ‬
‫ﺍﻹﻗﺭﺍﺭ ﺒﺄﻥ ﺍﻵﺨﺭ ﻫﻭ ﺇﻨﺴﺎﻥ ﻤﺨﻠﻭﻕ ﻋﻠﻰ ﺼﻭﺭﺓ ﺍﷲ ﻭﻤﺜﺎﻝﻪ‪ ،‬ﻭﺃﻴﻀ‪‬ﺎ ﻫﻭ‬
‫ﺇﻨﻜﺎﺭ ﺩﻋﻭﺘﻪ ﺒﺄﻥ ﻴﺼﻴﺭ ﺸﺨﺼ‪‬ﺎ ‪‬ﻴﺤ‪‬ﺏ ﻝﺫﺍﺘﻪ ﻻ ﻷﻫﺩﺍﻑ ﻤﺼﻠﺤﻴﺔ ﻭﻻ‬
‫ﻻﻋﺘﺒﺎﺭﺍﺕ ﺃﺨﺭﻯ‪ .‬ﺃﻴﻀ‪‬ﺎ ﺍﻹﺼﺭﺍﺭ ﻋﻠﻰ ﺇﺯﺍﺤﺔ ﺍﻵﺨﺭ ﻤﻥ ﺃﻤﺎﻤﻰ ﺒﺸﺘﻰ‬
‫ﺍﻝﻁﺭﻕ ﻫﻭ ﻋﺩﻡ ﺍﻋﺘﺭﺍﻓﻰ ﺒﺄﻨﻪ ﻜﺎﺌﻥ ﻝﻪ ﺘﻔﺭﺩﻩ ﻭﺘﻤﻴﺯﻩ‪ ،‬ﻓﺎﻵﺨﺭ ﻝﻴﺱ ﺸﻴﺌًﺎ‬
‫ﻴﺴﻬل ﺘﻐﻴﻴﺭﻩ ﺃﻭ ﺍﺴﺘﺒﺩﺍﻝﻪ‪.‬‬
‫ﻼ‪ " :‬ﺘﺤﺏ ﺍﻝﺭﺏ ﺇﻝﻬﻙ ﻤﻥ ﻜل‬
‫ﻫﻜﺫﺍ ﻝﺨﺹ ﺍﻝﻤﺴﻴﺢ ﺍﻝﻨﺎﻤﻭﺱ ﻭﺍﻷﻨﺒﻴﺎﺀ ﻗﺎﺌ ﹰ‬
‫ﻗﻠﺒﻙ ﻭﻤﻥ ﻜل ﻨﻔﺴﻙ ﻭﻤﻥ ﻜل ﻓﻜﺭﻙ‪ .‬ﻫﺫﻩ ﻫﻰ ﺍﻝﻭﺼﻴﺔ ﺍﻷﻭﻝﻰ ﻭﺍﻝﻌﻅﻤﻰ‬
‫ﻭﺍﻝﺜﺎﻨﻴﺔ ﻤﺜﻠﻬﺎ ﺘﺤﺏ ﻗﺭﻴﺒﻙ ﻜﻨﻔﺴﻙ" )ﻤﺕ‪٣٧:٢٢‬ـ‪.(٤٠‬‬
‫ﻓﺎﻝﻤﺤﺒﺔ ﻨﺤﻭ ﺍﷲ ﻫﻲ ﺼﺩﻯ ﻝﻤﺤﺒﺔ ﺍﷲ ﻝﻨﺎ‪ ،‬ﻓﺎﷲ ﺃﺤﺒﻨﺎ ﻭﻤﻨﺤﻨﺎ ﻨﻌﻤﺔ‬
‫ﺍﻝﻤﺤﺒﺔ ﻝﻜﻲ ﻨﺤﺒﻪ ﻭﻨﺤﺏ ﺍﻵﺨﺭﻴﻥ‪ ،‬ﻭﻻ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﺴﺘﻘﻴﻡ ﻓﻲ ﻤﺤﺒﺘﻨﺎ ﻤﺎ ﻝﻡ‬
‫ﻨﺘﺼﺎﻝﺢ ﻤﻊ ﺃﻨﻔﺴﻨﺎ ﻭﻨﺤﺏ ﺫﻭﺍﺘﻨﺎ ﻭﻨﺘﻤﺘﻊ ﺒﺎﻝﺴﻼﻡ ﺍﻝﺩﺨﻠﻰ‪.‬‬
‫ﺇﻥ " ﺜﻘﺎﻓﺔ ﺍﻝﻤﺤﺒﺔ ﻭﺍﻝﺘﺴﺎﻤﺢ " ﺍﻝﺘﻰ ﻨﺎﺩﻯ ﺒﻬﺎ ﺍﻝﻤﺴﻴﺢ ﻓﻲ ﺘﻌﺎﻝﻴﻤﻪ‪ ،‬ﻻ ﺘﺘﺠﺎﻭﺯ‬
‫ﻓﻘﻁ ﺍﻝﺤﺩﻭﺩ ﺍﻝﻘﻭﻤﻴﺔ ﻭﺍﻝﺩﻴﻨﻴﺔ ﻭﺍﻝﻨﻭﻉ ﻭﺍﻝﺠﻨﺱ ﺫﻜﺭ‪‬ﺍ ﺃﻡ ﺃﻨﺜﻰ‪ ،‬ﺃﻭ ﺍﻝﻠﻭﻥ ﺃﺴﻭﺩ‬
‫ﺃﻡ ﺃﺒﻴﺽ‪ ،‬ﺃﻭ ﺍﻝﻘﻭﺍﻡ ﺍﻝﺠﺴﻤﺎﻨﻰ ﺴﻠﻴﻡ ﺃﻡ ﻤ‪‬ﻌﺎﻕ‪ ،‬ﻭﻝﻜﻥ ﺘﺘﻁﻠﺏ ﺍﻝﻤﺤﺒﺔ ﻨﺤﻭ‬
‫ﺍﻝﻌﺩﻭ‪ ،‬ﻫﺫﻩ ﺍﻝﻤﺤﺒﺔ ﻗﺩ ﺼﺎﻏﻬﺎ ﺍﻝﻤﺴﻴﺢ ﺒﻘﻭﺓ ﺨﺎﺼ ﹰﺔ ﻓﻲ ﺍﻝﻤﻭﻋﻅﺔ ﻋﻠﻰ ﺍﻝﺠﺒل‪:‬‬
‫" ﺴﻤﻌﺘﻡ ﺃﻨﻪ ﻗﻴل ﺘﺤﺏ ﻗﺭﻴﺒﻙ ﻭﺘﺒﻐﺽ ﻋﺩﻭﻙ‪ ،‬ﻭﺃﻤﺎ ﺃﻨﺎ ﻓﺄﻗﻭل ﻝﻜﻡ ﺃﺤﺒﻭﺍ‬
‫ﺃﻋﺩﺍﺀﻜﻡ‪ ..‬ﺒﺎﺭﻜﻭﺍ ﻻﻋﻨﻴﻜﻡ‪ ..‬ﺃﺤﺴﻨﻭﺍ ﺇﻝﻰ ﻤﺒﻐﻀﻴﻜﻡ‪ ..‬ﻭﺼﻠﻭﺍ ﻷﺠل ﺍﻝﺫﻴﻥ‬
‫ﻴﺴﻴﺌﻭﻥ ﺇﻝﻴﻜﻡ ﻭﻴﻁﺭﺩﻭﻨﻜﻡ‪) "..‬ﻤﺕ‪٤٣:٥‬ـ‪ .(٤٨‬ﻫﺫﻩ ﺍﻝﻤﺤﺒﺔ ﻤﺅﺴﺴﺔ ﻋﻠﻰ‬
‫ﺃﻥ ﺃﻯ ﺇﻨﺴﺎﻥ ﻤﻬﻤﺎ ﻜﺎﻥ ﻝﻡ ﺘﺴﻘﻁ ﻋﻨﻪ ﺍﻝﻬﻭﻴﺔ ﺍﻝﺴﻤﺎﻭﻴﺔ ﻭﻝﻡ ﻴﺘﻭﻗﻑ ﻋﻥ‬
‫ﺃﻥ ﻴﻜﻭﻥ ﺇﻨﺴﺎﻨﹰﺎ ﻤﺨﻠﻭﻗﹰﺎ ﻋﻠﻰ ﺼﻭﺭﺓ ﺍﷲ ﻭﻤﺜﺎﻝﻪ‪ ،‬ﻭﻓﻲ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﻋﻠﻴﻨﺎ ﺃﻥ‬
‫ﻨﺤﺏ ﺍﻵﺨﺭ ﺃﻴ‪‬ﺎ ﻜﺎﻥ ﻤﻭﻗﻔﻪ ﺘﺠﺎﻫﻨﺎ ﺤﺘﻰ ﻝﻭ ﻜﺎﻥ ﻋﺩﻭ‪‬ﺍ ﻝﻨﺎ‪ .‬ﻭﻫﺫﺍ ﻤﺎ ﻓﻌﻠﻪ‬
‫ﺍﻝﻤﺴﻴﺢ ﻓﻭﻕ ﺍﻝﺼﻠﻴﺏ ﻋﻨﺩﻤﺎ ﻁﻠﺏ ﺍﻝﻤﻐﻔﺭﺓ ﻝﺼﺎﻝﺒﻴﻪ‪.‬‬

‫‪ ٦‬ـ ا!} أ‪ D‬ا&

اوة ا‪ 2‬آ| ‪ J‬ا‪: 41‬‬
‫ﺘﺒﺩﻭ ﻭﺼﻴﺔ ﺍﻝﻤﺴﻴﺢ ﺒﻤﺤﺒﺔ ﺍﻷﻋﺩﺍﺀ ﺼﻌﺒﺔ ﺠﺩ‪‬ﺍ ﻝﻺﻨﺴﺎﻥ ﺍﻝﻌﺎﺩﻯ ﺍﻝﺫﻱ ﻝﻡ‬
‫ﻴﺨﺘﺒﺭ ﺒﻌﺩ ﻗﻭﺓ ﺍﻝﻤ‪‬ﺼﺎﻝﺤﺔ‪ " :‬ﻭﻝﻜﻥ ﺍﻵﻥ ﻓﻲ ﺍﻝﻤﺴﻴﺢ ﻴﺴﻭﻉ ﺃﻨﺘﻡ ﺍﻝﺫﻴﻥ ﻜﻨﺘﻡ‬
‫ﻼ ﺒﻌﻴﺩﻴﻥ ﺼﺭﺘﻡ ﻗﺭﻴﺒﻴﻥ ﺒﺩﻡ ﺍﻝﻤﺴﻴﺢ" )ﺃﻑ‪ .(١٣:٢‬ﻫﻜﺫﺍ ﻴﺅﻜﺩ ﺒﻭﻝﺱ‬
‫ﻗﺒ ﹰ‬
‫ﺍﻝﺭﺴﻭل ﻋﻠﻰ ﻋﻨﺼﺭ ﺍﻝﻤ‪‬ﺼﺎﻝﺤﺔ ﺍﻝﺘﻰ ﺘﻤﺕ ﺒﻴﻥ ﺍﻝﻴﻬﻭﺩ ﻭﺍﻷﻤﻡ )ﺍﻷﻋﺩﺍﺀ‬
‫ﻼ ﺒﺠﺴﺩﻩ‬
‫ﺒﺎﻝﻨﺴﺒﺔ ﻝﻠﻴﻬﻭﺩ(‪ " :‬ﻭﻨﻘﺽ ﺤﺎﺌﻁ ﺍﻝﺴﻴﺎﺝ ﺍﻝﻤﺘﻭﺴﻁ ﺃﻯ ﺍﻝﻌﺩﺍﻭﺓ ﻤﺒﻁ ﹰ‬
‫ﻨﺎﻤﻭﺱ ﺍﻝﻭﺼﺎﻴﺎ ﻓﻰ ﻓﺭﺍﺌﺽ‪ ،‬ﻝﻜﻲ ﻴﺨﻠﻕ ﺍﻻﺜﻨﻴﻥ ﻓﻲ ﻨﻔﺴﻪ ﺇﻨﺴﺎﻨﹰﺎ ﻭﺍﺤﺩ‪‬ﺍ ﺠﺩﻴﺩ‪‬ﺍ‬
‫ﻼ ﺍﻝﻌﺩﺍﻭﺓ‬
‫ﺼﺎﻨﻌ‪‬ﺎ ﺴﻼﻤ‪‬ﺎ‪ ،‬ﻭﻴﺼﺎﻝﺢ ﺍﻻﺜﻨﻴﻥ ﻓﻲ ﺠﺴﺩ ﻭﺍﺤﺩ ﻤﻊ ﺍﷲ ﺒﺎﻝﺼﻠﻴﺏ ﻗﺎﺘ ﹰ‬
‫ﺒﻪ" )ﺃﻑ‪١٤:٢‬ـ‪ .(١٦‬ﻓﺎﻝﻤﺼﺎﻝﺤﺔ ﺘﻤﺕ ﺒﻴﻥ ﺍﻝﺒﺸﺭ ﻭﺍﷲ ﻭﺒﻴﻥ ﺍﻝﺒﺸﺭ ﻓﻴﻤﺎ‬
‫ﺒﻴﻨﻬﻡ‪ ،‬ﻭﺫﻝﻙ ﺒﻌﻤل ﺍﻝﻤﺴﻴﺢ ﺍﻝﻔﺩﺍﺌﻰ‪ .‬ﻭﺃﺼﺒﺢ ﻓﻲ ﻤﻘﺩﻭﺭ ﺍﻝﻤﺴﻴﺤﻲ ﺃﻥ ﻴﻨﺎل ﻫﺫﻩ‬
‫ﺍﻝﻘﻭﺓ‪ ،‬ﺃﻯ ﻗﻭﺓ ﺍﻝﻤ‪‬ﺼﺎﻝﺤﺔ ﻤﻥ ﺍﻝﻤﺴﻴﺢ ﻨﻔﺴﻪ ﻝﻜﻰ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺤﺏ ﺤﺘﻰ‬
‫ﺍﻷﻋﺩﺍﺀ‪ ،‬ﻓﻼ ﻴﻭﺠﺩ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻠﻤﺴﻴﺤﻰ ﺁﺨﺭ ﻴﻌﺘﺒﺭﻩ ﻋﺩﻭ‪‬ﺍ‪ ،‬ﻭﻻ ﺘﺘﻭﻝﺩ ﻓﻴﻪ‬
‫ﻤﺸﺎﻋﺭ ﺍﻝﻜﺭﻩ ﻭﺍﻝﺒﻐﻀﺔ ﺘﺠﺎﻩ ﺁﺨﺭ‪ ،‬ﻓﻬﻭ ﻤﺜل ﺴﻴﺩﻩ ﻴﻁﻠﺏ ﺍﻝﻤﻐﻔﺭﺓ ﻝﻤﻥ‬
‫ﻴﺴﻴﺌﻭﻥ ﺇﻝﻴﻪ‪ .‬ﻭﻤﻭﻗﻑ ﺍﻝﻤﺴﻴﺤﻲ ﻝﻴﺱ ﺴﻠﺒﻴ‪‬ﺎ ﺒل ﺇﻴﺠﺎﺒﻴ‪‬ﺎ‪ ،‬ﺇﺫ ﻴﺒﺎﺩﺭ ﻓﻲ ﺼ‪‬ﻨﻊ‬
‫ﺍﻝﺭﺤﻤﺔ ﺘﺠﺎﻩ ﺍﻵﺨﺭ ﻭﻴﺤﺒﻪ ﻭﻴﻌﺘﺒﺭﻩ ﻜﺎﺌﻨﹰﺎ ﻭﺸﺨﺼ‪‬ﺎ ﻴﺴﺘﺤﻕ ﺃﻥ ﻴ‪‬ﺤﺏ ﻝﺫﺍﺘﻪ‪،‬‬
‫ﻷﻥ ﺍﻝﻤﺴﻴﺢ ﺴﺒﻕ ﻭﺃﺤﺒﻪ ﻭﺒﺫل ﻨﻔﺴﻪ ﻷﺠﻠﻪ‪.‬‬

‫‪ ٧‬ـ (‪1‬ل ا^ رؤ  إآ‪:v‬‬

‫ﺍﻝﻜﻨﻴﺴﺔ ﺠﺴﺩ ﺍﻝﻤﺴﻴﺢ ﺘﺠﻤﻊ ﻜل ﺍﻷﻤﻡ ﻭﺍﻷﺠﻨﺎﺱ ﻓﻲ ﻭﺤﺩﺍﻨﻴﺔ ﺍﻹﻴﻤﺎﻥ‬
‫ﻭﺍﻝﻤﺤﺒﺔ‪ " :‬ﺇﺫ ﻋﺭﻓﻨﺎ ﺒﺴﺭ ﻤﺸﻴﺌﺘﻪ ﺤﺴﺏ ﻤﺴﺭﺘﻪ ﺍﻝﺘﻰ ﻗﺼﺩﻫﺎ ﻓﻲ ﻨﻔﺴﻪ ﻝﺘﺩﺒﻴﺭ‬
‫ﻤلﺀ ﺍﻷﺯﻤﻨﺔ ﻝﻴﺠﻤﻊ ﻜل ﺸﺊ ﻓﻲ ﺍﻝﻤﺴﻴﺢ ﻤﺎ ﻓﻲ ﺍﻝﺴﻤﻭﺍﺕ ﻭﻤﺎ ﻋﻠﻰ ﺍﻷﺭﺽ‬
‫ﻓﻲ ﺫﺍﻙ" )ﺃﻑ‪ .(١٠ ،٩:١‬ﻭﻜﻭﻥ ﺍﻝﻤﺴﻴﺢ ﺭﺃﺱ ﺍﻝﻜﻨﻴﺴﺔ ﻓﺈﻨﻨﺎ " ﻨﻨﻤﻭ ﻓﻲ ﻜل‬
‫ﺸﺊ ﺇﻝﻰ ﺫﺍﻙ ﺍﻝﺫﻯ ﻫﻭ ﺍﻝﺭﺃﺱ ﺍﻝﻤﺴﻴﺢ" )ﺃﻑ‪ .(١٥:٤‬ﻭﺍﻝﻤﺴﻴﺤﻲ ﻫﻭ ﻋﻀﻭ‬
‫ﺤﻲ ﻴﻨﻤﻭ ﺇﻓﺨﺎﺭﺴﺘﻴ‪‬ﺎ ﻓﻲ ﺍﻝﻤﺴﻴﺢ ﻭﻴﺴﺘﻤﺩ ﻤﻨﻪ ﻗﻭﺓ ﺍﻝﻤﺤﺒﺔ ﻝﻜﻲ ﻴﺴﺘﻁﻴﻊ ﺃﻥ‬
‫ﻴﺤﺏ ﺍﻵﺨﺭ‪ ،‬ﻷﻨﻪ ﺒﺩﻭﻥ ﻫﺫﻩ ﺍﻝﻤﺤﺒﺔ ﻻ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﺘﻜﻭﻥ ﻝﻪ ﺍﻝﻤﻘﺩﺭﺓ ﺃﻥ‬
‫ﻴﻤﺎﺭﺱ ﻤﺤﺒﺘﻪ ﻝﻶﺨﺭ ﻜﺸﺨﺹ‪ ،‬ﻭﻝﻴﺱ ﻜﺸﻲﺀ ﻴ‪‬ﺴﺘﺨﺩﻡ ﻝﺘﺤﻘﻴﻕ ﺃﻏﺭﺍﻀﻪ‪.‬‬

‫ً‪1( F :‬ل ا^ ‪1- :‬ت ‪!! !/‬ر‬

‫(‪1‬ل ا^‬
‫‪ ١‬ـ ا!‪ 1$‬ا‪:Es,‬‬
‫‪٤٢‬‬
‫ﻝﻜﻰ ﻨﻌﺭﻑ ﺃﺴﺒﺎﺒﻬﺎ‬ ‫ﻴﺠﺏ ﺃﻥ ﻨﺘﺤﺩﺙ ﻋﻥ ﺃﺸﻜﺎل ﺍﻝﻤﺤﺒﺔ ﻏﻴﺭ ﺍﻝﻨﺎﻀﺠﺔ‬
‫ﻭﻨﺘﺠﻨﺒﻬﺎ‪ .‬ﻭﺒﺤﺴﺏ ﺭﺃﻯ ﻋﺎﻝﻡ ﺍﻝﻨﻔﺱ ﺇﻴﺭﻴﻙ ﻓﺭﻭﻡ‪ ،‬ﻓﺈﻥ ﺼﻭﺭﺓ ﺍﻝﺘﻌﺎﻴﺵ‬
‫ﺍﻝﻤﺸﺘﺭﻙ ﺒﻴﻥ ﺍﻝﺠﻨﻴﻥ ﻭﺍﻷﻡ )ﻋﻼﻤﺔ ﺍﻝﺨﻀﻭﻉ(‪ ،‬ﻗﺩ ﺘﺴﺘﻤﺭ ﺤﺘﻰ ﺒﻌﺩ ﺃﻥ ﻴﻭﻝﺩ‬
‫ﺍﻝﻁﻔل ﻭﻴﻜﺒﺭ‪ .‬ﻓﺈﻥ ﺼﺎﺭﺕ ﺍﻷﻡ ﻫﻰ ﻋﺎﻝﻤﻪ ﺍﻝﺨﺎﺹ‪ ،‬ﻭﻤﺎﺯﺍل ﻴﺸﻌﺭ ﺃﻨﻪ ﺠﺯﺀ‬
‫ﻤﻨﻬﺎ‪ ،‬ﻋﻨﺩﺌ ‪‬ﺫ ﻴﺼﻴﺭ ﻫﺫﺍ ﺍﻻﺒﻥ ﺨﺎﻀﻌ‪‬ﺎ ﻭﺒﻠﻐﺔ ﻋﻠﻡ ﺍﻝﻨﻔﺱ ﻴﺼﻴﺭ "ﻤﺎﺯﻭﺸﺴﺘﻰ"‪.‬‬
‫ﻭﻤﻼﻤﺢ ﻫﺫﺍ ﺍﻝﻔﺭﺩ ﻫﻰ‪:‬‬

‫ﻝﻤﺯﻴﺩ ﻤﻥ ﺍﻝﺘﻔﺎﺼﻴل ﻓﻰ ﻫﺫﺍ ﺍﻝﻤﻭﻀﻭﻉ ﺍﻨﻅﺭ ﺍﻴﺭﻴﻙ ﻓﺭﻭﻡ‪ ،‬ﻓﻥ ﺍﻝﺤﺏ‪ ،‬ﺍﻝﺘﺭﺠﻤﺔ ﺍﻝﻴﻭﻨﺎﻨﻴﺔ‪ ،‬ﺍﺜﻴﻨﺎ‪.‬‬ ‫‪٤٢‬‬
 ‫* ﻻ ﻴﺄﺨﺫ ﻗﺭﺍﺭﺍﺕ ﻭﻻ ﻴﺘﺤﻤل ﻤﺨﺎﻁﺭ‪.‬‬
‫* ﻝﻴﺱ ﻫﻭ ﻤ‪‬ﺴﺘﻘل ﺇﻁﻼﻗﹰﺎ ﻭﻻ ﻴﻭﺠﺩ ﺃﺒﺩ‪‬ﺍ ﺒﻤﻔﺭﺩﻩ‪.‬‬
‫* ﻝﻡ ﻴﻨﻀﺞ ﺒﻌﺩ‪.‬‬
‫* ﻝﻪ ﺘﻔﺴﻴﺭﺍﺕ ﻗﺩﺭﻴﺔ ـ ﻴﺴﺘﺴﻠﻡ ﻷﻯ ﺸﺊ ﻴﻭﺼﻠﻪ ﻝﻠﻨﺸﻭﺓ ﻤﺜل ﺍﻝﺭﺘﻡ‬
‫ﻭﺍﻝﻤﻭﺴﻴﻘﻰ ﺍﻝﺼﺎﺨﺒﺔ‪ ،‬ﺇﺩﻤﺎﻥ ﺤﺒﻭﺏ ﺃﻭ ﺃﻯ ﺸﺊ ﺁﺨﺭ‪.‬‬
‫* ﻴﺼﺒﺢ ﺃﺩﺍﺓ ﻝﺸﺨﺹ ﺁﺨﺭ ﺃﻭ ﻝﺸﺊ ﺁﺨﺭ ﺨﺎﺭﺝ ﻋﻥ ﺫﺍﺘﻪ‪.‬‬
‫* ﺩﺍﺌﻤ‪‬ﺎ ﻴﺘﺠﻨﺏ ﺍﻝﻌﻤل ﺍﻹﺒﺩﺍﻋﻰ‪.‬‬
‫ﺃﻤﺎ ﺍﻝﻔﺭﺩ " ﺍﻝﺴﺎﺩﻯ" ﻝﻪ ﻤﻼﻤﺢ ﺃﺨﺭﻯ ﻤﺨﺘﻠﻔﺔ ﻋﻥ ﺍﻷﻭل‪ :‬ﻓﻬﻭ ﻴﺭﻴﺩ ﺃﻥ‬
‫ﻼ ﺸﺨﺹ ﺁﺨﺭ ﺠﺯ ‪‬ﺀ ﻤﻨﻪ ﺃﻭ‬
‫ﻴﻬﺭﺏ ﻤﻥ ﻋﺯﻝﺘﻪ‪ ،‬ﻭﺸﻌﻭﺭﻩ ﺒﺄﻨﻪ ﻤﺴﺠﻭﻥ ﺠﺎﻋ ﹰ‬
‫ﻗﻁﻌﺔ ﻤﻨﻪ‪ .‬ﻓﻬﻭ ﻴﻌﻅﻡ ﻭﻴﻘﻭﻯ ﺫﺍﺘﻪ ﻋﻠﻰ ﺤﺴﺎﺏ ﻫﺫﺍ ﺍﻝﺸﺨﺹ ﺍﻵﺨﺭ‪ .‬ﻭﺒﻴﻨﻤﺎ‬
‫ﻨﺭﻯ ﺍﻝﻔﺭﺩ " ﺍﻝﻤﺎﺯﻭﺸﺴﺘﻰ"‪ :‬ﻴ‪‬ﺅﻤﺭ‪ ،‬ﻭﻴ‪‬ﺴﺘﻐل‪ ،‬ﻭﻴ‪‬ﺠﺭﺡ‪ ،‬ﻭﻴ‪‬ﺫل‪ ،‬ﻨﺠﺩ ﺃﻥ ﺍﻝﻔﺭﺩ‬
‫"ﺍﻝﺴﺎﺩﻯ"‪ :‬ﻴﺄﻤﺭ‪ ،‬ﻴﺴﺘﻐل‪ ،‬ﻴﺠﺭﺡ‪ ،‬ﻴﺫل‪ .‬ﻭﻗﺩ ﻨﺭﻯ ﻓﺭﺩ‪‬ﺍ ﻭﺍﺤﺩ‪‬ﺍ ﻴﺘﺼﺭﻑ‬
‫ﺒﺎﻻﺜﻨﻴﻥ ﻤﻌ‪‬ﺎ‪ ،‬ﺃﻯ ﻤﺭﺓ ﻨﺠﺩ ﺘﺼﺭﻓﻪ "ﺴﺎﺩﻯ" ﻭﻤﺭﺓ ﺃﺨﺭﻯ ﻨﺠﺩ ﺘﺼﺭﻓﻪ‬
‫ﻼ ﻫﺘﻠﺭ ﻜﺎﻥ ﺭﺩ ﻓﻌﻠﻪ ﺘﺠﺎﻩ ﺍﻝﻨﺎﺱ ﺒﻁﺭﻴﻘﺔ "ﺴﺎﺩﻴﺔ"‪ ،‬ﺒﻴﻨﻤﺎ‬
‫"ﻤﺎﺯﻭﺸﺴﺘﻰ"؛ ﻓﻤﺜ ﹰ‬
‫ﺘﺠﺎﻩ ﺍﻝﻘﺩﺭ ﻭﺍﻝﺘﺎﺭﻴﺦ ﻭﺍﻝﻁﺒﻴﻌﺔ ﻜﺎﻥ ﺭﺩ ﻓﻌﻠﻪ ﺒﻁﺭﻴﻘﺔ "ﻤﺎﺯﻭﺸﺴﺘﺴﺔ"‪.‬‬
‫ﺇﺫﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﻔﺤﺹ ﺃﻨﻔﺴﻨﺎ ﻭﻨﺘﺨﻠﺹ ﻤﻥ ﻫﺫﻩ ﺍﻝﻤﻼﻤﺢ ﻏﻴﺭ ﺍﻝﺴﻭﻴﺔ‬
‫ﻻ ﺤﻘﻴﻘﻴ‪‬ﺎ ﺒﻤﺤﺒﺔ ﻨﺎﻀﺠﺔ‪.‬‬
‫ﻝﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﻘﺒل ﺍﻵﺨﺭ ﻗﺒﻭ ﹰ‬
‫ﺍﻝﻤﺤﺒﺔ ﺍﻝﻨﺎﻀﺠﺔ ﻫﻰ ﻋﻼﻗﺔ ﺸﺭﻜﺔ ﻤﻊ ﺁﺨﺭ ﻓﻴﻬﺎ ﺤﻔﺎﻅ ﻋﻠﻰ ﺴﻼﻤﺔ‬
‫ﺍﻵﺨﺭ ﻭﺘﻔﺭﺩﻩ‪ .‬ﻓﻬﻰ ﻗﻭﺓ ﻓﻌﺎﻝﺔ ﺩﺍﺨل ﺍﻹﻨﺴﺎﻥ‪ .‬ﻗﻭﺓ ﺘﺤﻁﻡ ﺍﻝﺤﻭﺍﺌﻁ ﺍﻝﺘﻲ‬
‫ﺘﻔﺼل ﺍﻹﻨﺴﺎﻥ ﻋﻥ ﺃﺨﻴﻪ‪ ،‬ﻭﺘﻭ‪‬ﺤﺩﻩ ﻤﻊ ﺍﻵﺨﺭﻴﻥ‪ .‬ﺍﻝﻤﺤﺒﺔ ﺘﻌﻁﻴﻪ ﺍﻝﻘﻭﺓ ﻷﻥ‬
‫ﻴﺘﺠﺎﻭﺯ ﺃﻭ ﻴﺘﺨﻁﻰ ﺸﻌﻭﺭ ﺍﻝﻌﺯﻝﺔ ﻭﺍﻹﻨﻔﺼﺎل‪ ،‬ﻭﺘﺴﻤﺢ ﻝﻪ ﺃﻥ ‪‬ﻴ ﹶﻜ ‪‬ﻭﻥ ﺫﺍﺘﻪ ﻭﺃﻥ‬
‫ﻴﺤﻔﻅ ﻓﺭﺍﺩﺘﻪ‪ .‬ﺍﻻﺜﻨﻴﻥ ﻴﺼﻴﺭﺍﻥ ﻭﺍﺤﺩ‪‬ﺍ ﻓﻲ ﺍﻝﻤﺤﺒﺔ‪ ،‬ﻭﻤﻊ ﺫﻝﻙ ﻴﻅﻼ ﺍﺜﻨﻴﻥ‪.‬‬
‫ﺍﻝﻤﺤﺒﺔ ﻫﻰ ﻓﻌل ﻭﻝﻴﺴﺕ ﺸﻌﻭﺭ ﺭﻭﻤﺎﻨﺴﻰ ﺴﻠﺒﻰ‪ ،‬ﺍﻝﻤﺤﺒﺔ ﺘﻌﻨﻰ ﻋﻁﺎﺀ ﻭﻝﻴﺱ‬
‫ﺃﺨﺫ‪.‬‬

‫ذا ‪&
%‬ء؟‬
‫ﺍﻹﻨﺴﺎﻥ ﺍﻝﺫﻱ ﺍﻨﺤﺼﺭ ﻓﻲ ﺍﻷﺨﺫ ﻭﺍﻻﺴﺘﻐﻼل ﻭﺍﻻﻜﺘﻨﺎﺯ ﻴﺸﻌﺭ ﺒﺄﻥ‬
‫ﺍﻝﻌﻁﺎﺀ ﻫﻭ ﺍﻝﻔﻘﺩﺍﻥ ﻭﺍﻝﺘﻨﺎﺯل ﻭﺍﻝﺤﺭﻤﺎﻥ‪ ،‬ﻝﻜﻨﻪ ﻋﻠﻰ ﺍﺴﺘﻌﺩﺍﺩ ﺃﻥ ﻴﻌﻁﻰ ﻝﻜﻰ‬
‫ﻴﺄﺨﺫ "ﺘﺒﺎﺩل ﻤﻨﻔﻌﺔ"‪ .‬ﻭﻫﻨﺎﻙ ﺁﺨﺭﻭﻥ ﻴﺘﺒﻨﻭﻥ ﺍﻝﻤﻔﻬﻭﻡ ﺍﻝﻤﺤﺯﻥ ﻝﻠﻌﻁﺎﺀ‪ ،‬ﺃﻯ‬
‫ﻴﺸﺠﻌﻭﻥ ﻋﻠﻰ ﺍﻝﻌﻁﺎﺀ ﻜﻔﻀﻴﻠﺔ‪ ،‬ﻋﻠﻰ ﺍﻝﺭﻏﻡ ﺃﻨﻪ ﻴﺼﻴﺏ ﺍﻝﻨﻔﺱ ﺒﺎﻝﺤﺯﻥ‪ .‬ﺃﻤﺎ‬
‫ﺍﻝﻌﻁﺎﺀ ﺍﻝﺨﻼﹼﻕ ﻓﻬﻭ ﻤﺨﺘﻠﻑ ﺘﻤﺎﻤ‪‬ﺎ‪ :‬ﺃﺸﻌﺭ ﺃﺜﻨﺎﺀ ﺍﻝﻌﻁﺎﺀ ﺒﻘﻭﺘﻰ‪ ،‬ﺒﻐﻨﺎﻴﺎ‪،‬‬
‫ﺒﻘﺩﺭﺘﻰ‪ .‬ﻫﺫﺍ ﺍﻝﺸﻌﻭﺭ ﺒﺎﻝﺤﻴﻭﻴﺔ ﺍﻝﻐﻨﻴﺔ ﻭﺍﻝﻘﻭﺓ ﺘﻤﻸﻨﻰ ﺒﺎﻝﻔﺭﺡ‪ .‬ﻜﻭﻨﻰ ﺃُﻋﻁﻰ‪،‬‬
‫ﻓﻬﺫﺍ ﻴﺴﺒﺏ ﻝﻰ ﻓﺭﺤ‪‬ﺎ ﻋﻅﻴﻤ‪‬ﺎ ﻋﻥ ﺃﻥ ﺁﺨﺫ‪ ،‬ﻝﻴﺱ ﻷﻥ ﺍﻝﻌﻁﺎﺀ ﻫﻭ ﺤﺭﻤﺎﻥ‪ ،‬ﻝﻜﻥ‬
‫ﻷﻥ ﻓﻲ ﻋﻤل ﺍﻝﺘﻘﺩﻤﺔ ﺤﻴﻭﻴﺘﻰ ﺘﻌﺒﺭ ﻋﻥ ﻨﻔﺴﻬﺎ‪ ،‬ﻭﻭﺠﻭﺩﻯ ﻴﻌﺒﺭ ﻋﻥ ﻨﻔﺴﻪ‪.‬‬
‫ﻝﻜﻥ ﻤﺎﺫﺍ ﻴﻌﻁﻰ ﺍﻹﻨﺴﺎﻥ ﺍﻝﻤﺤﺏ ﺇﻝﻰ ﺃﺨﻴﻪ ﻓﻲ ﺍﻹﻨﺴﺎﻨﻴﺔ؟‬
‫ﻴﻌﻁﻰ ﻤﻥ ﺫﺍﺘﻪ‬
‫ﻤﻥ ﺃﻏﻠﻰ ﻤﺎ ﻋﻨﺩﻩ‬
‫ﻴﻌﻁﻰ ﻤﻥ ﺤﻴﺎﺘﻪ‬
‫ﻴﻌﻁﻴﻪ ﻤﻥ ﻓﺭﺤﻪ‬
‫ﻤﻥ ﺍﻫﺘﻤﺎﻤﻪ‬
‫ﻤﻥ ﻓﻬﻤﻪ‬
‫ﻤﻥ ﻤﻌﺭﻓﺘﻪ‬
‫ﻴ‪‬ﻐﻨﻰ ﺃﺨﻴﻪ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﻴﻘﻭ‪‬ﻯ ﺸﻌﻭﺭﻩ ﺒﺤﻴﻭﻴﺘﻪ‪ .‬ﻻ ﻴﻌﻁﻰ ﺒﻬﺩﻑ ﺃﻥ ﻴﺄﺨﺫ‪.‬‬
‫ﺍﻝﻌﻁﺎﺀ ﻫﻭ ﺒﻤﻔﺭﺩﻩ ﻓﺭﺡ ﻫﺎﺌل‪ ،‬ﺍﻝﻤﺤﺒﺔ ﻗﻭﺓ ﺘﺨﻠﻕ ﻤﺤﺒﺔ‪ .‬ﻋﻜﺱ ﺫﻝﻙ ﻓﺈﻥ‬
‫ﺍﻝﻤﺤﺒﺔ ﺍﻝﺘﻲ ﻻ ﺘﺨﻠﻕ ﻤﺤﺒﺔ ﻓﻲ ﺍﻵﺨﺭ ﻫﻰ ﻝﻴﺴﺕ ﻤﺤﺒﺔ‪ .‬ﻭﻗﺩ ﻭﻀﻊ ﺇﻴﺭﻴل‬
 ‫ﻻ ﺤﻘﻴﻘﻴ‪‬ﺎ‪:‬‬
‫ﻓﺭﻭﻡ ﺃﺭﺒﻌﺔ ﻋﻨﺎﺼﺭ ﻝﻠﻤﺤﺒﺔ ﺍﻝﺤﻘﻴﻘﻴﺔ ﻓﻴﻬﺎ ﻜﻴﻑ ﻨﻘﺒل ﺍﻵﺨﺭ ﻗﺒﻭ ﹰ‬
‫ﻼ ﺒﺄﻨﻬﺎ ﺘﺤﺏ‬
‫ﺃ ـ ﺍﻹﻫﺘﻤﺎﻡ ﺃﻭ ﺍﻝﻌﻨﺎﻴﺔ ﺒﺎﻵﺨﺭ‪ :‬ﻓﺈﺫﺍ ﺍﺩﻋﺕ ﺇﻤﺭﺃﺓ ﻤﺜ ﹰ‬
‫ﺍﻝﻭﺭﻭﺩ ﻭﻨﺭﺍﻫﺎ ﺘﻬﻤل ﻓﻲ ﺃﻥ ﺘﺭﻭﻴﻬﺎ ﺒﺎﻝﻤﺎﺀ‪ ،‬ﻓﺈﻨﻨﺎ ﺴﻭﻑ ﻻ ﻨﺼﺩﻗﻬﺎ ﻋﻨﺩﻤﺎ‬
‫ﺘﻘﻭل ﺇﻨﻰ ﺃﺤﺏ ﺍﻝﻭﺭﻭﺩ‪ .‬ﻫﻜﺫﺍ ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﻬﺘﻡ ﻭﻨﻌﺘﻨﻰ ﺒﺎﻵﺨﺭ ﺍﻝﺫﻱ ﻨﺤﺒﻪ‪.‬‬
‫ﻓﺎﻝﻤﺤﺒﺔ ﻫﻰ ﺍﻹﻋﺘﻨﺎﺀ ﺍﻝﻔﻌ‪‬ﺎل ﺒﺤﻴﺎﺓ ﻭﻨﻤﻭ ﻤ‪‬ﻥ ﻨﺤﺒﻬﻡ‪ .‬ﻭﺤﻴﺙ ﻴﻐﻴﺏ ﺍﻹﻋﺘﻨﺎﺀ‬
‫ﺍﻝﺨﻼﹼﻕ ﻻ ﺘﻭﺠﺩ ﻤﺤﺒﺔ‪.‬‬
‫ﺏ ـ ﺍﻝﻤﺴﺌﻭﻝﻴﺔ‪ :‬ﺍﻹﻋﺘﻨﺎﺀ ﺃﻭ ﺍﻻﻫﺘﻤﺎﻡ ﻤﺭﺘﺒﻁ ﺒﻤﻠﻤﺢ ﺁﺨﺭ ﻝﻠﻤﺤﺒﺔ ﻫﻭ‬
‫ﺍﻝﻤﺴﺌﻭﻝﻴﺔ‪ .‬ﻭﺍﻝﻤﺴﺌﻭﻝﻴﺔ ﺘﹸﻔﻬﻡ ﺩﺍﺌﻤ‪‬ﺎ ﻋﻠﻰ ﺃﻨﻬﺎ ﻭﺍﺠﺏ ﺃﻭ ﺇﻝﺘﺯﺍﻡ‪ ،‬ﺃﻯ ﺸﺊ ﻴ‪‬ﻔﺭﺽ‬
‫ﻋﻠﻴﻨﺎ ﻤﻥ ﺍﻝﺨﺎﺭﺝ‪ .‬ﻝﻜﻥ ﺍﻝﻤﺴﺌﻭﻝﻴﺔ ﻓﻲ ﺍﻝﻤﻔﻬﻭﻡ ﺍﻝﺤﻘﻴﻘﻰ ﻫﻰ ﻋﻤل ﺇﺭﺍﺩﻯ‪.‬‬
‫ﻓﺎﻝﻤﺴﺌﻭﻝﻴﺔ ﻫﻰ ﺘﺠﺎﻭﺒﻰ ﻤﻊ ﺍﻹﺤﺘﻴﺎﺠﺎﺕ ﺍﻝﻅﺎﻫﺭﺓ ﻭﺍﻝﺨﻔﻴﺔ ﻝﻺﻨﺴﺎﻥ‪ .‬ﺃﻥ ﺘﻜﻭﻥ‬
‫ﻼ ﻴﻭﻨﺎﻥ ﺍﻝﻨﺒﻰ‬
‫ﻻ" ﻴﻌﻨﻰ ﺃﻥ ﺘﻜﻭﻥ ﻤﺴﺘﻌﺩ‪‬ﺍ ﻭﻗﺎﺩﺭ‪‬ﺍ ﻋﻠﻰ ﺃﻥ ﺘﺘﺠﺎﻭﺏ‪ .‬ﻓﻤﺜ ﹰ‬
‫"ﻤﺴﺌﻭ ﹰ‬
‫ﻝﻡ ﻴﺸﻌﺭ ﺃﻨﻪ ﻤﺴﺌﻭل ﻋﻥ ﺴﻜﺎﻥ ﻨﻴﻨﻭﻯ‪ ،‬ﻭﻗﺒل ﺫﻝﻙ "ﻗﺎﻴﻴﻥ" ﻗﺎل‪ " :‬ﺃﺤﺎﺭﺱ ﺃﻨﺎ‬
‫ﻷﺨﻰ "‪ .‬ﻴﺠﺏ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺍﻝﻤﺤﺏ ﺃﻥ ﻴﺸﻌﺭ ﺒﺄﻥ ﻗﻀﻴﺔ ﺃﺨﻴﻪ ﻫﻰ ﻗﻀﻴﺘﻪ‬
‫ﻫﻭ ﻓﻘﻁ‪ .‬ﻋﻠﻴﻪ ﺃﻥ ﻴﺸﻌﺭ ﺒﺄﻨﻪ ﻤﺴﺌﻭل ﻋﻥ ﺍﺨﻭﺘﻪ ﻓﻲ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻤﺜﻠﻤﺎ ﻴﺸﻌﺭ‬
‫ﺒﺄﻨﻪ ﻤﺴﺌﻭل ﻋﻥ ﺫﺍﺘﻪ‪ .‬ﻫﺫﻩ ﺍﻝﻤﺴﺌﻭﻝﻴﺔ ﻓﻲ ﺤﺎﻝﺔ ﺍﻷﻡ ﻭﻋﻼﻗﺘﻬﺎ ﺒﻁﻔﻠﻬﺎ ﺘﻌﻨﻰ‬
‫ﺍﻻﻋﺘﻨﺎﺀ ﺒﺎﻹﺤﺘﻴﺎﺠﺎﺕ ﺍﻝﺠﺴﺩﻴﺔ ﻭﺍﻝﻤﺎﺩﻴﺔ ﻝﻠﻁﻔل‪ .‬ﻭﻓﻲ ﺤﺎﻝﺔ ﺍﻝﺒﺎﻝﻐﻴﻥ ﺘﻌﻨﻰ‬
‫ﻤﺭﺍﻋﺎﺓ ﺍﻹﺤﺘﻴﺎﺠﺎﺕ ﺍﻝﻨﻔﺴﻴﺔ ﻝﻶﺨﺭ‪ .‬ﻝﻜﻥ ﺍﻝﻤﺴﺌﻭﻝﻴﺔ ﻴﻤﻜﻥ ﺃﻥ ﺘﺘﺤﻭل ﺇﻝﻰ‬
‫ﺴﻴﻁﺭﺓ ﻭﺘﻤﻠﻙ‪ ،‬ﺇﻥ ﻝﻡ ﻴﻭﺠﺩ ﻋﻨﺼﺭ ﺁﺨﺭ ﻭﻫﻭ‪:‬‬
‫ﺝ ـ ﺍﻻﺤﺘﺭﺍﻡ‪ :‬ﻫﻭ ﻗﺒﻭل ﺍﻝﺸﺨﺹ ﻜﻤﺎ ﻫﻭ ﻭﺍﺤﺘﺭﺍﻡ ﻓﺭﺍﺩﺘﻪ ﻭﺇﻤﻜﺎﻨﻴﺎﺘﻪ‬
‫ﻭﻤﻭﺍﻫﺒﻪ‪ .‬ﻭﺍﻝﺴﻤﺎﺡ ﺒﻨﻤﻭ ﺍﻵﺨﺭ ﺒﺸﺨﺼﻴﺘﻪ ﺍﻝﻤﻤﻴﺯﺓ‪ .‬ﻭﺍﻻﺤﺘﺭﺍﻡ ﺍﻝﺤﻘﻴﻘﻲ‬
‫ﻝﻶﺨﺭ ﻴﺴﺘﻠﺯﻡ ﻏﻴﺎﺏ ﻓﻜﺭﺓ ﺇﺴﺘﻐﻼﻝﻪ‪ .‬ﻓﺄﻨﺎ ﺃﺭﻴﺩ ﺃﻥ ﺍﻵﺨﺭ ﺍﻝﺫﻱ ﺃﺤﺒﻪ ﺃﻥ ﻴﻨﻤﻭ‬
‫ﻰ ﺃﻥ ﺃﺸﻌﺭ ﺒﺄﻨﻨﻰ‬
‫ﻭﺒﻁﺭﻴﻘﺘﻪ‪ ،‬ﻭﻝﻴﺱ ﺒﻬﺩﻑ ﺃﻥ ﻴﺨﺩﻤﻨﻰ‪ .‬ﻓﺈﺫﺍ ﺃﺤﺒﺒﺕ ﺍﻵﺨﺭ ﻋﻠ ‪‬‬
‫ﻭﺍﺤﺩ ﻤﻌﻪ‪ ،‬ﻝﻜﻥ ﻤﻌﻪ ﻜﻤﺎ ﻫﻭ ﻭﻝﻴﺱ ﻜﻤﺎ ﺃﺤﺘﺎﺝ ﺃﻨﺎ ﺃﻥ ﻴﻜﻭﻥ‪ ،‬ﻜﻤﺜل ﺸﺊ‬
‫ﻝﺨﺩﻤﺘﻰ‪ .‬ﺍﻹﺤﺘﺭﺍﻡ ﺇﺫﹰﺍ ﻴﺴﺘﻠﺯﻡ ﺍﻝﺤﺭﻴﺔ ﻭﻝﻴﺱ ﺍﻝﻘﻬﺭ‪ .‬ﻝﻜﻥ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﺤﺘﺭﻡ‬
‫ﺍﻵﺨﺭ ﺒﺩﻭﻥ ﺃﻥ ﻴﺘﻭﻓﺭ ﻤﻠﻤﺢ ﺁﺨﺭ ﻝﻬﺫﻩ ﺍﻝﻤﺤﺒﺔ ﺍﻝﻨﺎﻀﺠﺔ ﻭﻫﻭ‪:‬‬
‫ﻻ ﺤﻘﻴﻘﻴ‪‬ﺎ ﻋﻥ ﻤﺤﺒﺔ ﺤﻘﻴﻘﻴﺔ‬
‫ﺩ ـ ﺍﻝﻤﻌﺭﻓﺔ‪ :‬ﻝﻜﻰ ﺃﺤﺘﺭﻡ ﺍﻵﺨﺭ ﻭﺃﻗﺒﻠﻪ ﻗﺒﻭ ﹰ‬
‫ﻰ ﺃﻥ ﺘﻜﻭﻥ ﻝﺩﻯ ﻤﻌﺭﻓﺔ ﻋﻤﻴﻘﺔ ﺒﻪ‪ .‬ﻓﻌﻨﺩﻤﺎ ﺃﻨﻅﺭ ﺒﻌﻤﻕ ﻹﻨﺴﺎﻥ ﻏﻀﻭﺏ‬
‫ﻋﻠ ‪‬‬
‫ﻭﺃﻋﺭﻑ ﻤﺒﺭﺭﺍﺕ ﻏﻀﺒﻪ ﺍﻝﺩﺍﺨﻠﻴﺔ ﺃﺴﺘﻁﻴﻊ ﺃﻥ ﺃﺤﺘﻭﻴﻪ ﻭﻻ ﺃﺘﻀﺠ‪‬ﺭ ﻤﻨﻪ‪.‬‬
‫ﺃﺩﺭﻙ ﺃﻥ ﻏﻀﺒﻪ ﻫﻭ ﺘﻌﺒﻴﺭ ﻋﻥ ﺸﺊ ﺩﻓﻴﻥ‪ .‬ﻭﺃﺭﺍﻩ ﻜﺈﻨﺴﺎﻥ ﻴﺘﻌﺫﺏ ﻭﻴﻌﺎﻨﻰ‬
‫ﺃﻜﺜﺭ ﻤﻥ ﺃﻨﻪ ﻤﺠﺭﺩ ﺇﻨﺴﺎﻥ ﻏﻀﻭﺏ‪ .‬ﺒﺎﻝﻤﻌﺭﻓﺔ ﻭﻓﻌل ﺍﻝﻤﺤﺒﺔ ﻨﻐﻭﺹ ﻓﻲ ﺴﺭ‬
‫ﺍﻹﻨﺴﺎﻥ ﻭﺍﻝﻜﻭﻥ‪.‬‬

‫‪ ٢‬ـ ا‪ET‬ة ‪ J‬ا‪v‬ل‪:‬‬

‫ﻤﺸﻜﻠﺔ ﺍﻝﻔﺠﻭﺓ ﺍﻝﻜﺒﻴﺭﺓ ﺒﻴﻥ ﺍﻷﺠﻴﺎل ﻫﻰ ﺃﺤﺩ ﺍﻝﻤﺸﺎﻜل ﺍﻝﺘﻲ ﺘﻘﻑ ﻋﺎﺌﻘﹰﺎ‬
‫ﻝﻘﺒﻭل ﺍﻝﻭﺍﺤﺩ ﺍﻵﺨﺭ‪ .‬ﺃﺼﺒﺢ ﻝﻜل ﺠﻴل ﻓﻜﺭﻩ ﻭﻗﻴﻤﻪ ﻭﺴﻠﻭﻜﻪ ﻭﺜﻘﺎﻓﺘﻪ ﻭﻓﻠﺴﻔﺘﻪ‬
‫ﻓﻲ ﺍﻝﺤﻴﺎﺓ‪ ،‬ﻭﻴﺭﻓﺽ ﻤﺎ ﻝﺩﻯ ﺍﻵﺨﺭ ﻭﻴﺘﺒﺎﺩل ﻜل ﻤﻨﻬﻤﺎ ﺍﻹﺘﻬﺎﻤﺎﺕ ﻝﻶﺨﺭ‪.‬‬
‫ﻭﺍﻝﺸﺒﺎﺏ ﺒﻁﺒﻴﻌﺔ ﻤﺭﺤﻠﺔ ﻨﻤﻭﻩ ﻤﺘﻤﺭﺩ ﻷﻨﻪ ﻴﺒﺤﺙ ﻝﻨﻔﺴﻪ ﻋﻥ ﻤﻜﺎﻥ ﻤﺘﻤﻴﺯ‬
‫ﻓﻲ ﺍﻝﻤﺠﺘﻤﻊ‪ ،‬ﻭﻴﺭﻴﺩ ﺃﻥ ﻴﺜﺒﺕ ﺫﺍﺘﻪ ﻭﻴﺅﻜﺩ ﺇﺴﺘﻘﻼﻝﻪ‪ .‬ﻭﻫﻭ ﻤﻨﺩﻓﻊ ﻭﻤﺘﻌﺠل‪...‬‬
‫ﻭﻤﺜﺎﻝﻰ ﻭﻤﺘﻌﺼﺏ ﻭﻗﻠﻕ ﻭﺭﺍﻓﺽ ﻝﻠﺤﻴﺎﺓ ﺍﻝﺭﺘﻴﺒﺔ ﺍﻝﻨﻤﻁﻴﺔ ﺃﻭ ﺍﻝﺭﻭﺘﻴﻨﻴﺔ‪،‬‬
‫ﻭﻴﺒﺤﺙ ﻋﻥ ﺍﻝﺘﺠﺩﻴﺩ ﻭﺍﻹﺜﺎﺭﺓ‪ ...‬ﻭﻫﻭ ﻗﻠﻴل ﺍﻝﺨﺒﺭﺓ ﺸﺩﻴﺩ ﺍﻝﻁﻤﻭﺡ‪ ،‬ﻭﻤﺴﺭﻑ‬
‫ﻓﻲ ﺍﻝﺜﻘﺔ ﺒﺎﻝﻨﻔﺱ‪ .‬ﻭﺇﺫﺍ ﻝﻡ ﻴﻨﺘﺒﻪ ﺠﻴل ﺍﻵﺒﺎﺀ‪ ،‬ﻓﻤﻥ ﺍﻝﺴﻬل ﺃﻥ ﻴﻨﺨﺩﻉ ﺍﻝﺸﺒﺎﺏ‪،‬‬
‫ﻭﻴﻘﺒل ﺃﻓﻜﺎﺭ‪‬ﺍ ﻓﺎﺴﺩﺓ ﻭﺯﺍﺌﻔﺔ‪ ،‬ﻭﻫﻭ ﻻ ﻴﺩﺭﻯ ﻷﻨﻪ ﻝﻡ ﻴﻜﺘﺴﺏ ﺍﻝﺨﺒﺭﺓ ﺍﻝﺘﻲ ﺘﻤﻜﻨﻪ‬
‫ﻤﻥ ﺍﻝﺘﻤﻴﻴﺯ ﻭﺍﻝﻨﻘﺩ ﻭﺍﻹﻨﺘﻘﺎﺀ‪.‬‬
‫ﻤﻁﻠﻭﺏ ﺤﻭﺍﺭ ﻓﻌﺎل ﻓﻴﻪ ﻗﺒﻭل ﺤﻘﻴﻘﻰ ﻝﻶﺨﺭ‪:‬‬
‫ﺇﻥ ﺤﻭﺍﺭ ﺸﺒﺎﺒﻨﺎ ﺍﻝﻤﺴﺘﻤﺭ ﻤﻊ ﺸﺎﺸﺔ ﺍﻝﻜﻤﺒﻴﻭﺘﺭ ﻤﻥ ﺨﻼل ﺍﻷﻝﻌﺎﺏ‬
‫ل ﻤﺤل ﺍﻝﺤﻭﺍﺭ ﺍﻝﻔﻌﺎل ﺒﻴﻥ‬
‫ﺍﻹﻝﻜﺘﺭﻭﻨﻴﺔ ﻭﺍﻹﺒﺤﺎﺭ ﺍﻝﻤﺴﺘﻤﺭ ﻋﺒﺭ ﺍﻹﻨﺘﺭﻨﺕ ﺤ ﱠ‬
‫‪٤٣‬‬
‫ﺘﻨﻁﻠﻕ ﻤﻥ ﺍﻝﺤﻭﺍﺭ ﺍﻝﺫﻱ‬ ‫ﺍﻷﺒﻨﺎﺀ ﻭﺍﻵﺒﺎﺀ‪ .‬ﻭﺃﺼﺒﺢ ﺴﻤﺎﺕ ﺤﻭﺍﺭﺍﺕ ﺃﺒﻨﺎﺌﻨﺎ‬
‫ﺘﺩﺭﺏ ﻋﻠﻴﻪ ﺍﻷﺒﻨﺎﺀ ﻤﻊ ﺍﻝﻜﻤﺒﻴﻭﺘﺭ‪ :‬ﻓﺎﻝﺠﻤل ﻗﺼﻴﺭﺓ ﺘﺸﺒﻪ ﺍﻷﺭﻗﺎﻡ ﻓﻲ ﺩﻻﻻﺘﻬﺎ‬
‫ﻭﺍﻝﻤﻔﺭﺩﺍﺕ ﺍﻝﻌﻤﻠﻴﺔ ﺠﺩ‪‬ﺍ‪ ،‬ﻭﺍﻝﻁﻠﺒﺎﺕ ﺍﻝﻤﺭﻜﺯﺓ ﺍﻝﺼﻴﺎﻏﺔ ﻭﺍﻝﺭﺩﻭﺩ ﺍﻝﺒﺎﺘﺭﺓ ﺴﻭﺍﺀ‬
‫ﺒﺎﻝﻘﺒﻭل ﺃﻭ ﺒﺎﻝﺭﻓﺽ ﺩﻭﻥ ﺘﻔﺴﻴﺭ ﺃﻭ ﺸﺭﺡ‪ ،‬ﺃﻴﻀ‪‬ﺎ ﺍﻝﻌﺒﺎﺭﺍﺕ ﺘﺤﻤل ﻨﺒﺭﺓ ﺼﻭﺕ‬
‫ﻤﺤﺎﻴﺩﺓ ﺒﻼ ﺇﻨﻔﻌﺎل‪.‬‬
‫ﻭﻤﺜل ﻫﺫﺍ ﺍﻝﺤﻭﺍﺭ ﺍﻝﺫﻱ ﻴﺘﻡ ﻓﻲ ﺍﻷﺴﺭﺓ ﺍﻝﻤﺼﺭﻴﺔ ﺍﻵﻥ ﻴﻌﻭﺩ ﺃﺴﺒﺎﺒﻪ‬
‫ﺍﻷﻭﻝﻰ ﺇﻝﻰ‪ :‬ﻏﻴﺎﺏ ﺍﻷﺏ ﺴﻭﺍﺀ ﻜﺎﻥ ﻫﺫﺍ ﺍﻝﻐﻴﺎﺏ ﻤﺎﺩﻴ‪‬ﺎ ﺃﻭ ﻤﻌﻨﻭﻴ‪‬ﺎ‪ .‬ﺒﺎﻝﻨﺴﺒﺔ‬
‫ﻝﻠﻐﻴﺎﺏ ﺍﻝﻤﺎﺩﻯ ﻗﺩ ﺸﻬﺩﺕ ﺍﻝﻌﺎﺌﻼﺕ ﺍﻝﻤﺼﺭﻴﺔ ﻤﻨﺫ ﺍﻝﻨﺼﻑ ﺍﻝﺜﺎﻨﻰ ﻤﻥ ﺍﻝﻘﺭﻥ‬
‫ﺍﻝﻤﺎﻀﻰ ﻅﺎﻫﺭﺓ ﻝﻡ ﺘﻌﺘﺩﻫﺎ ﻓﻲ ﺘﺎﺭﻴﺨﻬﺎ ﻤﻥ ﻗﺒل‪ ،‬ﺤﻴﺙ ﻫﺎﺠﺭﺕ ﻨﺴﺒﺔ ﻻ‬
‫ﻴﺴﺘﻬﺎﻥ ﺒﻬﺎ ﺇﻝﻰ ﺍﻝﺨﺎﺭﺝ‪ .‬ﻭﻝﻡ ﺘﺴﺘﻁﻊ ﺍﻷﻤﻬﺎﺕ ﺴﺩ ﻤﻜﺎﻥ ﺍﻷﺏ ﺍﻝﻐﺎﺌﺏ ﻓﻲ‬
‫ﺒﻨﻴﺔ ﺍﻷﺴﺭﺓ‪ .‬ﻭﻫﻨﺎ ﺒﺩﺃ ﺍﻝﺤﻭﺍﺭ ﺍﻷﺤﺎﺩﻯ ﺍﻝﺫﻱ ﺍﺴﺘﻤﺭ ﺤﺘﻰ ﺒﻌﺩ ﻋﻭﺩﺓ ﺍﻷﺏ‬
‫ﺍﻝﺫﻱ ﻝﻡ ﻴﺴﺘﻁﻊ ﺇﻋﺎﺩﺓ ﺍﻝﺼﻴﻐﺔ ﺍﻝﺤﻭﺍﺭﻴﺔ ﺍﻝﺜﻨﺎﺌﻴﺔ ﻭﺍﺴﺘﻌﺎﺩﺓ ﺍﻝﺨﻁﺎﺏ ﺍﻝﻤﺘﺒﺎﺩل‬
‫ﺒﻴﻥ ﺍﻵﺒﺎﺀ ﻭﺍﻷﺒﻨﺎﺀ‪ .‬ﺃﻤﺎ ﺍﻝﻐﻴﺎﺏ ﺍﻝﻤﻌﻨﻭﻯ ﻓﺄﺼﺎﺏ ﻗﻁﺎﻉ ﻁﻭﻝﻰ ﻓﻲ ﺠﻤﻴﻊ‬
‫ﻁﺒﻘﺎﺕ ﺍﻝﻤﺠﺘﻤﻊ‪ ،‬ﻓﺎﻨﺸﻐﺎل ﺍﻷﺏ ﻓﻲ ﺘﻭﻓﻴﺭ ﻤﺴﺘﻠﺯﻤﺎﺕ ﺍﻝﺤﻴﺎﺓ ﺃﻭ ﺇﻨﻬﻤﺎﻜﻪ ﻓﻲ‬
‫ﺘﺄﻤﻴﻥ ﺍﻝﺜﺭﻭﺓ ﺠﻌل ﺍﻷﺒﻨﺎﺀ ﻓﻲ ﺤﺎﻝﺔ ﻋﺩﻡ ﺇﻝﺘﺯﺍﻡ ﺃﻤﺎﻡ ﺫﻝﻙ ﺍﻷﺏ ﺍﻝﺫﻱ ﻴﻌﻭﺩ‬
‫ﻼ ﻜﺎﻤل ﺍﻹﺠﻬﺎﺩ‪ ،‬ﺒﻤﺎ ﻻ ﻴﺘﻴﺢ ﻓﺭﺼﺔ ﺍﻝﻤﺭﺍﺠﻌﺔ ﻭﺍﻝﺘﻘﻴﻴﻡ ﻭﺍﻝﺘﻘﻭﻴﻡ‪ .‬ﻭﻫﻜﺫﺍ‬
‫ﻝﻴ ﹰ‬
‫ﻴﺠﺩ ﺍﻷﺒﻨﺎﺀ ﺃﻨﻔﺴﻬﻡ ﻓﻲ ﻤﻭﻗﻑ ﺍﻝﺤﻭﺍﺭ ﺍﻷﺤﺎﺩﻯ ﻤﻊ ﺍﻷﺏ ﺍﻝﻐﺎﺌﺏ‪ .‬ﺃﻴﻀ‪‬ﺎ‬
‫ﺍﻹﻏﺘﺭﺍﺏ ﺍﻝﻠﻐﻭﻯ ﺍﻝﻨﺎﺘﺞ ﻤﻥ ﺍﻝﻠﻐﺔ ﺍﻝﺠﺩﻴﺩﺓ ﻷﺒﻨﺎﺌﻨﺎ ﻝﻡ ﻨﺘﻭﻗﻑ ﻋﻨﺩﻫﺎ ﻜﺂﺒﺎﺀ‪.‬‬
‫ﻫﺫﺍ ﻤﻨﻊ ﺍﻝﺘﻭﺍﺼل ﺒﻴﻥ ﺍﻷﺒﻨﺎﺀ ﻭﺍﻵﺒﺎﺀ‪ .‬ﺇﻥ ﺍﻝﻠﻐﺔ ﺍﻝﻤﻀﺎﺩﺓ ﺍﻝﺘﻲ ﺸﺭﻉ ﺃﺒﻨﺎﺅﻨﺎ‬

‫ﺍﻨﻅﺭ ﺩ‪ .‬ﺃﺤﻤﺩ ﺘﻴﻤﻭﺭ‪ ،‬ﺍﻷﻫﺭﺍﻡ ﻓﻲ ‪ ،٢٠٠٣/٨/٩‬ﺹ‪ ١٠‬ﺘﺤﺕ ﻋﻨﻭﺍﻥ‪ :‬ﺍﻝﻔﺠﻭﺓ ﺍﻹﺠﺘﻤﺎﻋﻴﺔ‬ ‫‪٤٣‬‬

‫ﻭﺍﻝﺨﻁﺎﺏ ﺍﻷُﺤﺎﺩﻯ‪.‬‬
‫ﻓﻲ ﺍﺴﺘﻌﻤﺎﻝﻬﺎ ﻭﺘﻌﻤﻴﻡ ﺍﺼﻁﻼﺤﺎﺘﻬﺎ ﺒﻴﻨﻬﻡ‪ ،‬ﻫﻰ ﺍﻝﻘﻁﺎﺭ ﺍﻝﻘﺎﺩﻡ ﻓﻲ ﻤﻭﺍﺠﻬﺔ‬
‫ﻗﻁﺎﺭﻨﺎ ﺍﻝﺫﻱ ﻴﺴﻴﺭ ﻋﻠﻰ ﻨﻔﺱ ﺍﻝﻘﻀﺒﺎﻥ‪ ،‬ﻭﺍﻝﺘﻬﺩﻴﺩ ﺒﺎﻝﺼﺩﻤﺔ ﻗﺎﺌﻡ ﻜﻤﺎ ﺤﺫﺭ‬
‫ﻤﻔﻜﺭﻴﻨﺎ ﺒﺤﺩﻭﺙ ﻫﺫﺍ‪.‬‬

‫‪ ٣‬ـ ب ‪
/‬م ‪%e‬ر ا!اه‪ M‬و‪ e‬ق ا‪
1‬ا‪HF D‬‬
‫‪: ^ ,2(]/‬‬
‫ﻴﻅﻬﺭ ﻫﺫﺍ ﺍﻝﻤﻠﻤﺢ ﺍﻝﺒﻐﻴﺽ ﻓﻲ ﻤﺠﺎل ﺍﻝﻌﻤل ﺴﻭﺍﺀ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻝﻬﻴﺌﺎﺕ‬
‫ﺃﻭ ﺍﻝﺠﻤﻌﻴﺎﺕ ﺃﻭ ﺍﻝﻤﺅﺴﺴﺎﺕ ﺫﺍﺕ ﺍﻝﻌﻤل ﺍﻝﺠﻤﺎﻋﻰ‪ .‬ﻭﻗﺩ ﺫﻜﺭ ﺃﺤﺩ‬
‫ﺍﻝﻤﻔﻜﺭﻴﻥ‪.٤٤‬‬
‫ﺃﺴﺒﺎﺏ ﻫﺫﻩ ﺍﻝﻅﺎﻫﺭﺓ ﺍﻝﺨﻁﻴﺭﺓ ﺍﻝﺘﻲ ﺘﺩل ﻋﻠﻰ ﻋﺩﻡ ﻗﺒﻭل ﻝﻶﺨﺭ‪ ،‬ﻭﻫﻰ‪:‬‬
‫‪ ١‬ـ ﺍﻝﻐﻴﺭﺓ ﺍﻝﻤﻬﻨﻴﺔ ﺍﻝﻘﺎﺘﻠﺔ ﻭﻜﺭﺍﻫﻴﺔ ﺍﻝﺘﻔﻭﻕ ﻭﻤﺨﺎﺼﻤﺔ ﺍﻝﻨﺎﺠﺤﻴﻥ‪.‬‬
‫‪ ٢‬ـ ﺤﺭﻕ ﺍﻝﺒﺩﺍﺌل ﺍﻝﻨﺎﺠﺤﺔ ﻭﺍﻝﻭﺍﻋﺩﺓ ﻭﻤﺤﺎﺼﺭﺘﻬﺎ ﻭﻤﺤﺎﻭﻝﺔ ﺘﺤﻁﻴﻤﻬﺎ‬
‫ﺒﻜﺎﻓﺔ ﺍﻝﻁﺭﻕ‪ ،‬ﻤﻤﺎ ﻴﺅﺩﻯ ﻻﺨﺘﻔﺎﺀ ﺍﻝﻜﻔﺎﺀﺍﺕ‪ ،‬ﺃﻭ ﻴﺘﺴﺒﺏ ﻓﻲ ﺇﺤﺘﺠﺎﺏ ﺍﻝﺘﻭﺍﺼل‬
‫ﺒﻴﻥ ﺍﻷﺠﻴﺎل ﺍﻝﻤﺨﺘﻠﻔﺔ‪.‬‬
‫‪ ٣‬ـ ﺇﺨﺘﻔﺎﺀ ﺍﻝﻤﻨﺎﺥ ﺍﻝﻤﻼﺌﻡ ﺍﻝﺫﻱ ﻴﻜﻔل ﺘﺤﻘﻕ ﺃﻗﺼﻰ ﺇﺴﺘﻔﺎﺩﺓ ﻤﻥ ﺘﺯﺍﻭﺝ‬
‫ﺤﻤﺎﺱ ﺍﻝﺸﺒﺎﺏ ﻤﻊ ﺤﻜﻤﺔ ﻭﺘﺠﺎﺭﺏ ﻤ‪‬ﻥ ﺴﺒﻘﻬﻡ ﻤﻥ ﺍﻝﺭﻭﺍﺩ ﺒﺸﺘﻰ ﺍﻝﻤﺠﺎﻻﺕ‪.‬‬
‫‪ ٤‬ـ ﻏﻴﺎﺏ ﺍﻝﻤﻌﺎﻴﻴﺭ ﺍﻝﻤﻭﻀﻭﻋﻴﺔ ﻭﺯﺤﻑ ﺍﻝﻌﻭﺍﻤل ﺍﻝﺸﺨﺼﻴﺔ ﺒﺒﻌﺽ‬
‫ﺍﻝﻨﻭﺍﺤﻰ ﻭﺍﻷﻤﻭﺭ ﺍﻹﺩﺍﺭﻴﺔ ﺃﻭ ﻋﻨﺩ ﺍﻝﺘﻘﻴﻴﻡ ﻝﻠﻤﻨﺎﺼﺏ‪ ،‬ﺭﺒﻤﺎ ﻻ ﻴﺘﻤﺎﺸﻰ ﻤﻊ‬
‫ﺃﺼﻭل ﻋﻠﻡ ﺍﻹﺩﺍﺭﺓ‪.‬‬
‫ﺇﻥ ﻫﺫﻩ ﺍﻷﺴﺒﺎﺏ ﻨﺘﺠﺕ ﺒﺎﻝﺘﺄﻜﻴﺩ ﻤﻥ ﻋﺩﻡ ﻗﺒﻭل ﺍﻵﺨﺭ ﻭﻤﻥ ﻋﺩﻡ ﻤﻤﺎﺭﺴﺔ‬
‫ﺍﻝﻤﺤﺒﺔ ﺍﻝﻨﺎﻀﺠﺔ ﺍﻝﺘﻲ ﺫﻜﺭﻨﺎ ﻤﻼﻤﺤﻬﺎ ﻤﻥ ﻗﺒل‪ .‬ﻓﺎﻝﺫﻱ ﻴﺤﺏ ﺍﻵﺨﺭ ﻤﺤﺒﺔ‬
‫ﺤﻘﻴﻘﻴﺔ ﻜﻤﺎ ﺃﺤﺒﻨﺎ ﺍﻝﻤﺴﻴﺢ ﻭﺒﺫل ﻨﻔﺴﻪ ﻷﺠﻠﻨﺎ ﻴﺴﺘﻁﻴﻊ ﺃﻥ‪:‬‬

‫ﺩ‪ .‬ﻤﺼﻁﻔﻰ ﺍﻝﻔﻘﻰ‪ ،‬ﺍﻷﻫﺭﺍﻡ ‪ ٢٠٠٣/٧/١‬ﺘﺤﺕ ﻋﻨﻭﺍﻥ " ﺤﺼﺎﺭ ﺍﻝﻤﻭﺍﻫﺏ ﻭﺤﺭﻕ ﺍﻝﺒﺩﺍﺌل "‪.‬‬ ‫‪٤٤‬‬
 ‫‪ ١‬ـ ﻴﺤﺏ ﺍﻝﺘﻔﻭﻕ ﻭﺍﻝﻨﺠﺎﺡ ﻭﻴﻌﻤل ﻋﻠﻰ ﺇﺠﺘﺫﺍﺏ ﺍﻝﻤﺘﻔﻭﻗﻴﻥ ﻭﺍﻝﻨﺎﺠﺤﻴﻥ‪.‬‬
‫ﻥ ﻤﻥ ﺍﻝﺸﺒﺎﺏ ﻭﻴﺩﻓﻊ ﺍﻝﻜﻔﺎﺀﺍﺕ ﻝﻸﻤﺎﻡ ﻭﻴﺤﻘﻕ ﺃﻜﺒﺭ‬
‫‪ ٢‬ـ ﻴ‪‬ﻘﺩﻡ ﺼﻑ ﺜﺎ ﹴ‬
‫ﻗﺩﺭ ﻤﻥ ﺍﻝﺘﻭﺍﺼل ﺒﻴﻥ ﺍﻷﺠﻴﺎل‪.‬‬
‫‪ ٣‬ـ ﻴﻬﻴﺊ ﺍﻝﻤﻨﺎﺥ ﺍﻝﻤﻼﺌﻡ ﻝﻺﻨﻁﻼﻕ ﻨﺤﻭ ﺍﻝﻨﺠﺎﺡ ﻭﺍﻝﺘﻔﻭﻕ‪ ،‬ﻭﺇﻋﻁﺎﺀ‬
‫ﺍﻝﻔﺭﺼﺔ ﻝﻤ‪‬ﻥ ﻴﺜﺒﺕ ﺍﻝﻨﺠﺎﺡ ﻓﻲ ﺃﻯ ﻤﺠﺎل ﻝﺩﻴﻪ‪.‬‬
‫‪ ٤‬ـ ﻴﻁﺒﻕ ﺍﻝﻤﻌﺎﻴﻴﺭ ﺍﻝﻤﻭﻀﻭﻋﻴﺔ ﻋﻨﺩ ﺍﻝﺘﻘﻴﻴﻡ ﻓﻲ ﺸﺘﻰ ﺍﻷﻤﻭﺭ ﺍﻹﺩﺍﺭﻴﺔ‪.‬‬

‫^‪:!-‬‬
‫ﺇﻥ ﺃﻭل ﺸﺊ ﻴﺠﺏ ﺃﻥ ﻨﻘﺎﻭﻤﻪ ﻓﻲ ﺤﻴﺎﺘﻨﺎ ﻝﻜﻰ ﻨﻨﺠﺢ ﻜﻤﺎ ﻴﻘﻭل ﻗﺩﺍﺴﺔ‬
‫ﺍﻝﺒﺎﺒﺎ ﺸﻨﻭﺩﺓ ﺍﻝﺜﺎﻝﺙ ﻫﻭ " ﺍﻝﺫﺍﺘﻴﺔ‪ ...‬ﺃﻯ ﻤﺤﺒﺔ ﺍﻝﺫﺍﺕ ﻭﺍﻹﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻝﺫﺍﺕ‬
‫ﻭﺍﻝﺜﻘﺔ ﺍﻝﻜﺒﻴﺭﺓ ﺒﺎﻝﺫﺍﺕ ﻭﺍﻝﺘﻔﻜﻴﺭ ﺍﻝﻜﺜﻴﺭ ﻓﻴﻬﺎ‪ ،‬ﺒﺤﻴﺙ ﻻ ﻴﺒﻘﻰ ﷲ ﻤﻜﺎﻥ ﺒﻴﻨﻨﺎ"‬
‫ﻼ‪ " :‬ﻴﺠﺏ ﺃﻥ ﺘﻜﻭﻥ ﺫﺍﺕ ﺍﻹﻨﺴﺎﻥ ﻋﺎﺭﻴﺔ ﺃﻤﺎﻡ ﺍﷲ ﻭﺃﻤﺎﻡ ﺍﻝﻨﻔﺱ‪،‬‬
‫ﻭﻴﺴﺘﻤﺭ ﻗﺎﺌ ﹰ‬
‫ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﻹﻨﺴﺎﻥ ﻤﺘﻭﺍﻀﻌ‪‬ﺎ ﻓﻴﻤﻜﻥ ﺃﻥ ﻴﻌﺭﻴﻬﺎ ﺃﻤﺎﻡ ﺍﻝﻨﺎﺱ‪ .‬ﺇﻥ ﺍﻹﻨﺴﺎﻥ ﻻ‬
‫ﻴﺤﺏ ﺃﺒﺩ‪‬ﺍ ﺘﻌﺭﻴﺔ ﺫﺍﺘﻪ ﻤﻨﺫ ﺃﻥ ﺘﻌﺭﻯ ﻓﻲ ﺍﻝﻤﺭﺓ ﺍﻷﻭﻝﻰ ﺒﻌﺩ ﺍﻝﺨﻁﻴﺔ ﻭﻏﻁﻰ‬
‫ﺫﺍﺘﻪ ﺒﺄﻭﺭﺍﻕ ﺍﻝﺘﻴﻥ ﻭﻤﺎﺯﺍل ﻴﺒﺤﺙ ﺤﺘﻰ ﺍﻵﻥ ﻋﻥ ﺃﻭﺭﺍﻕ ﺍﻝﺘﻴﻥ ﻝﻴﻐﻁﻰ ﺫﺍﺘﻪ‪...‬‬
‫ﻴﻐﻁﻰ ﻋﻴﻭﺒﻪ ﺒﺎﻝﻜﺫﺏ ﻭﺍﻝﺭﻴﺎﺀ ﻭﻴﻐﻁﻰ ﺃﺨﻁﺎﺀﻩ ﺒﺎﻷﻋﺫﺍﺭ ﺍﻝﻤﻜﺸﻭﻓﺔ ﻭﻏﻴﺭ‬
‫ﺍﻝﻤﻜﺸﻭﻓﺔ ﺃﻭ ﻴﻠﺼﻘﻬﺎ ﺒﺎﻵﺨﺭﻴﻥ"‪.٤٥‬‬
‫ﻫﻜﺫﺍ ﻴﺒﺩﻭ ﻝﻨﺎ ﺃﻥ ﺍﻝﻤﻼﻤﺢ ﺍﻝﺴﻠﺒﻴﺔ ﺍﻝﺘﻲ ﺍﺴﺘﻌﺭﻀﻨﺎﻫﺎ ﻓﻲ ﻤﻭﻀﻭﻉ ﻗﺒﻭل‬
‫ﺍﻵﺨﺭ‪ ،‬ﺘﻨﺘﺞ ﻤﻥ ﻤﺤﺒﺔ ﺍﻝﺫﺍﺕ ﺍﻝﺘﻲ ﺘﺒﻴﺢ ﻝﻺﻨﺴﺎﻥ ﺒﻭﺠﻭﺩ ﻫﺫﻩ ﺍﻝﻔﺠﻭﺓ ﺒﻴﻨﻪ‬
‫ﻭﺒﻴﻥ ﺍﻵﺨﺭ‪ ،‬ﺒﻌﺩﻡ ﻭﺠﻭﺩ ﺤﻭﺍﺭ ﻓﻌ‪‬ﺎل ﺒﻴﻨﻪ ﻭﺒﻴﻥ ﺍﻵﺨﺭ‪ ،‬ﻭﺃﻴﻀ‪‬ﺎ ﺒﺈﺒﺎﺤﺔ ﺤﺭﻕ‬
‫ﺍﻝﺒﺩﺍﺌل ﻭﺤﺼﺎﺭ ﺍﻝﻤﻭﺍﻫﺏ‪ .‬ﻭﺘﻅل ﺤﺘﻤﻴﺔ ﻗﺒﻭل ﺍﻵﺨﺭ ﻜﻤﺎ ﻅﻬﺭﺕ ﻓﻲ ﺭﺴﺎﻝﺔ‬

‫ﻗﺩﺍﺴﺔ ﺍﻝﺒﺎﺒﺎ ﺸﻨﻭﺩﺓ ﺍﻝﺜﺎﻝﺙ‪ ،‬ﻋﻤل ﺍﷲ ﻓﻲ ﺤﻴﺎﺘﻨﺎ‪ ،‬ﺠﺭﻴﺩﺓ ﻭﻁﻨﻰ ‪ ،١٩٧٣/٨/٥‬ﺹ‪.٢‬‬ ‫‪٤٥‬‬
‫ﺍﻝﻤﺴﻴﺢ ﻫﻰ ﺍﻝﻤﺼﺒﺎﺡ ﺍﻝﻤﻨﻴﺭ ﻝﻠﺒﺸﺭ‪ ،‬ﻭﻫﻰ ﺍﻝﻘﻭﺓ ﺍﻝﺩﻴﻨﺎﻤﻴﻜﻴﺔ ﺍﻝﺘﻲ ﺘﺴﺘﻁﻴﻊ ﺃﻥ‬
‫ﺘﺩﻓﻊ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻷﻥ ﻴﻤﻭﺕ ﻤﻥ ﺃﺠل ﺍﻵﺨﺭ ﻜﻤﺎ ﻋﻠﻤﻨﺎ ﺍﻝﻤﺴﻴﺢ ﻭﻅﻬﺭﺕ ﻤﺤﺒﺘﻪ‬
‫ﻝﻨﺎ ﺇﺫ ﻭﻨﺤﻥ ﺒﻌﺩ ﺨﻁﺎﺓ ﻤﺎﺕ ﻷﺠﻠﻨﺎ‪.‬‬

‫أه! ا‪! P‬ن ‪y‬ه‬

‫ا!}‬
‫د‪  .‬ز‪  $‬ر ‪"#‬‬
‫ﺤﻴﻨﻤﺎ ﻨﺘﺤ ‪‬ﺩﺙ ﻋﻥ "ﺃﻫﻤﻴﺔ ﺍﻹﻴﻤﺎﻥ ﺒﺄﻝﻭﻫﻴﺔ ﺍﻝﻤﺴﻴﺢ"‪ ،‬ﻓﻲ ﺇﻁﺎﺭ‬
‫ﻤﻨﺎﻗﺸﺎﺘﻨﺎ ﻝﻤﻭﻀﻭﻉ " ﺍﻝﻤﺴﻴﺤﻲ ﻭﺒﻌﺽ ﻗﻀﺎﻴﺎ ﺍﻝﻌﺼﺭ"‪ ،‬ﻴﺠﺩﺭ ﺒﻨﺎ ﺃﻥ‬
‫ﻀﺢ ـ ﻋﻠﻰ ﻗﺩﺭ ﺍﻹﻤﻜﺎﻥ ـ ﻤﻼﻤﺢ ﺍﻝﻌﺼﺭ ﺍﻝﺫﻯ ﻨﻌﻴﺵ ﻓﻴﻪ ـ‬
‫ﻨﻭ ‪‬‬
‫ﺤﺘﻰ ﻭﺇﻥ ﺒﺩﺕ ﻫﺫﻩ ﺍﻝﻤﻼﻤﺢ ﻭﺍﻀﺤﺔ ﻓﻲ ﺃﻋﻴﻥ ﺍﻝﻜﺜﻴﺭﻴﻥ ـ ﺤﺘﻰ‬
‫ﻴﻤﻜﻨﻨﺎ ﺍﻝﻭﻗﻭﻑ ﻋﻠﻰ ﺃﺒﻌﺎﺩ ﻤﺴﺄﻝﺔ "ﺃﻫﻤﻴﺔ ﺍﻹﻴﻤﺎﻥ ﺒﺄﻝﻭﻫﻴﺔ ﺍﻝﻤﺴﻴﺢ"‪.‬‬

‫‪ I‬ـ ]} ا&‪: %‬‬

‫ﻨﺤﻥ ﻨﻌﻴﺵ ﻓﻲ ﻋﺎﻝﻡ ﻤﻔﺘﻭﺡ ﻋﻠﻰ ﻜل ﺸﺊ‪ ،‬ﻓﻴﻪ ﺒﺩﺃ ﺍﻹﻨﺴﺎﻥ ﻓﻲ‬
‫ﺍﻝﺘﺸﻜﻙ ﻓﻲ ﻤﻜﻭﻨﺎﺕ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻷﺴﺎﺴﻴﺔ‪ ،‬ﻭﺫﻝﻙ ﺒﺴﺒﺏ ﺍﻝﺘﻘﻠﺒﺎﺕ ﺍﻝﺘﻰ‬
‫ﻴﺤﻴﺎ ﻓﻴﻬﺎ ﺒﺎﺴﺘﻤﺭﺍﺭ‪ .‬ﻭﺤﺘﻰ ﺍﻝﻌﻠﻡ ﺍﻝﺫﻯ ﺒﺩﺍ ﻭﻜﺄﻨﻪ ﻤﺅﺴﺱ ﻋﻠﻰ ﺍﻝﻴﻘﻴﻥ‪،‬‬
‫ﺘﺤﻭل ﺇﻝﻰ ﻤﻨﻬﺞ ﻝﻠﺸﻙ ﻓﻲ ﻜل ﺸﺊ‪ ،‬ﻭﺒﺎﻝﺘﺎﻝﻰ ﺃﺼﺒﺢ ﻜل ﺸﺊ ﻗﺎﺒل‬
‫ﻝﻠﻨﻘﺎﺵ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺒﺎﻹﻤﻜﺎﻥ ـ ﻋﻠﻰ ﻗﺩﺭ ﺍﻝﻤﺴﺘﻁﺎﻉ ـ ﺘﺤﺩﻴﺩ ﻤﻼﻤﺢ ﻫﺫﺍ‬
‫ﺍﻝﻌﺼﺭ‪ ،‬ﻭﻤﺎ ﺘﻤﺜﻠﻪ ﻤﻥ ﺘﺤﺩﻴﺎﺕ ﺘﺤﺘﺎﺝ ﻤﻨﺎ ﺇﻝﻰ ﺩﺭﺍﺴﺔ ﻭﺼﺤﻭﺓ‬
‫ﻭﺘﻔﺎﻋل ﻭﺼﻼﺓ ﻭﺍﺴﺘﻨﺎﺭﺓ ﺇﻝﻬﻴﺔ‪ ،‬ﻝﻜﻰ ﻨﺴﺘﻁﻴﻊ ﺃﻥ ﻨﻨﺠﺢ ﻓﻲ ﻤﻭﺍﺠﻬﺘﻬﺎ‬
‫ﺒﻨﻌﻤﺔ ﺍﻝﻤﺴﻴﺢ‪.‬‬
‫‪٤٦‬‬
‫ﻭﻤﻥ ﻫﺫﻩ ﺍﻝﺘﺤﺩﻴﺎﺕ ﻤﺎ ﻴﻠﻰ ‪:‬‬
‫‪ ١‬ـ ا‪
$2‬ى ا‪ ! P‬وا&
ي‪:‬‬
‫ﻓﺎﻝﻌﺎﻝﻡ ﻴﺘﺨ ‪‬ﺒﻁ ﻤﻥ ﺤﻭﻝﻨﺎ ﻤﻥ ﺠﻬﺔ ﻤﻌﺭﻓﺘﻪ ﷲ‪ ،‬ﻤﺎ ﺒﻴﻥ ﺃﺩﻴﺎﻥ‬
‫ﻭﻤﻌﺘﻘﺩﺍﺕ ﻭﺒﺩﻉ ﻭﻫﺭﻁﻘﺎﺕ ﻭﺇﻝﺤﺎﺩ ﻴﻨﻜﺭ ﻭﺠﻭﺩ ﺍﷲ‪ ،‬ﻭﺇﻝﺤﺎﺩ ﺁﺨﺭ‬
‫ﻴﺭﻓﺽ ﻭﺠﻭﺩ ﺍﷲ ﻭﻋﺒﺜﻴﺔ ﻻ ﺘﻔﻬﻡ ﻝﻠﻭﺠﻭﺩ ﻤﻌﻨﻰ‪.‬‬
‫ﻭﻫﺫﻩ ﺍﻝﺘﺤﺩﻴﺎﺕ ﻝﻺﻴﻤﺎﻥ ﺍﻝﻤﺴﻴﺤﻰ ﻝﻴﺴﺕ ﺠﺩﻴﺩﺓ ﻋﻠﻰ ﺍﻝﻤﺴﻴﺤﻴﺔ‪،‬‬
‫ﻓﻤﻨﺫ ﺍﻝﻘﺭﻥ ﺍﻷﻭل ﻅﻬﺭﺕ ﻫﺭﻁﻘﺎﺕ‪ ،‬ﻭﺤﺎﻭل ﺍﻝﻴﻬﻭﺩ ﻭﺍﻝﻭﺜﻨﻴﻭﻥ ﺒﺙ‬
‫ﺃﻓﻜﺎﺭﻫﻡ ﻭﺘﻌﺎﻝﻴﻤﻬﻡ ﺍﻝﺘﻰ ﺘﻤﺜﻠﺕ ﻓﻲ ﺍﻝﻬﺭﻁﻘﺎﺕ ﺍﻵﺘﻴﺔ‪:‬‬
‫ﺍﻝﺨﻴﺎﻝﻴﻴﻥ‬ ‫ﻫﺭﻁﻘﺔ‬ ‫‪٢‬ـ‬ ‫‪ ١‬ـ ﻫﺭﻁﻘﺔ ﺍﻝﻐﻨﻭﺴﻴﻴﻥ‬
‫)ﺍﻝﺩﻭﺴﺘﻴﻴﻥ(‬
‫‪ ٤‬ـ ﻫﺭﻁﻘﺔ ﺍﻝﺘﻬﻭﺩ‪.‬‬ ‫‪ ٣‬ـ ﻫﺭﻁﻘﺔ ﻋﺒﺎﺩﺓ ﺍﻝﻤﻼﺌﻜﺔ‪.‬‬
‫‪ ٦‬ـ ﻫﺭﻁﻘﺔ ﺍﻝﺼﺩﻭﻗﻴﻴﻥ‪.‬‬ ‫‪ ٥‬ـ ﻫﺭﻁﻘﺔ ﺍﻷﺒﻴﻘﻭﺭﻴﻴﻥ‪.‬‬
‫‪ ٧‬ـ ﻫﺭﻁﻘﺔ ﻗﻤﻊ ﺍﻝﺠﺴﺩ‪.‬‬
‫ﻫﺫﻩ ﻤﺠﺭﺩ ﺃﻤﺜﻠﺔ ﻝﻠﻬﺭﻁﻘﺎﺕ ﺍﻝﺘﻰ ﺍﻨﺘﺸﺭﺕ ﻓﻲ ﺍﻝﻘﺭﻥ ﺍﻷﻭل ﺍﻝﻤﻴﻼﺩﻯ‪.‬‬
‫ﻏﻴﺭ ﺃﻥ ﺍﻝﻘﺭﻭﻥ ﺍﻝﺘﺎﻝﻴﺔ ﺸﻬﺩﺕ ﻫﺭﻁﻘﺎﺕ ﺃﺨﻁﺭ ﻋﻠﻰ ﺍﻹﻴﻤﺎﻥ ﺍﻝﻤﺴﻴﺤﻰ‬
‫ﻤﻨﻬﺎ‪:‬‬
‫‪ +‬ﻫﺭﻁﻘﺔ ﺁﺭﻴﻭﺱ‪ ،‬ﻭﺇﻨﻜﺎﺭﻩ ﺃﻝﻭﻫﻴﺔ ﺍﻻﺒﻥ‪.‬‬
‫‪ +‬ﻫﺭﻁﻘﺔ ﻤﻘﺩﻭﻨﻴﻭﺱ‪ ،‬ﻭﺇﻨﻜﺎﺭ ﺃﻝﻭﻫﻴﺔ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ‪.‬‬

‫ﺭﺍﺠﻊ ﻜﺘﺎﺏ‪ :‬ﺘﺤﺩﻴﺎﺕ ﺍﻝﻘﺭﻥ ﺍﻝﺠﺩﻴﺩ‪ :‬ﻨﻴﺎﻓﺔ ﺍﻷﻨﺒﺎ ﻤﻭﺴﻰ ﺃﺴﻘﻑ ﺍﻝﺸﺒﺎﺏ‪ ،‬ﺇﺼﺩﺍﺭ ﺃﺴﻘﻔﻴﺔ ﺍﻝﺸﺒﺎﺏ‪،‬‬ ‫‪٤٦‬‬

‫ﺍﻝﻁﺒﻌﺔ ﺍﻷﻭﻝﻰ‪ ،‬ﻤﺎﺭﺱ ‪.٢٠٠٠‬‬

 ‫‪ +‬ﻫﺭﻁﻘﺔ ﻨﺴﻁﻭﺭ‪ ،‬ﻭﺇﻨﻜﺎﺭ ﺤﻘﻴﻘﺔ ﺘﺠﺴﺩ ﺍﺒﻥ ﺍﷲ ﺍﻝﻭﺤﻴﺩ‪.‬‬
‫‪ +‬ﻫﺭﻁﻘﺔ ﺴﺎﺒﻴﻠﻴﻭﺱ‪ ،‬ﻭﻋﺩﻡ ﺘﻤﺎﻴﺯ ﺍﻷﻗﺎﻨﻴﻡ ﻓﻲ ﺍﻝﺜﺎﻝﻭﺙ‪.‬‬
‫ﺜﻡ ﻨﺄﺘﻰ ﺇﻝﻰ ﺍﻝﻌﺼﺭ ﺍﻝﺤﺎﻝﻰ ﺤﻴﺙ ﺍﻨﺘﺸﺭﺕ ﻫﺭﻁﻘﺎﺕ ﺃﺨﺭﻯ ﻤﻨﻬﺎ‪:‬‬
‫‪ +‬ﺍﻷﺩﻓﻨﺘﺴﺕ‪.‬‬ ‫‪ +‬ﺸﻬﻭﺩ ﻴﻬﻭﻩ‪.‬‬
‫‪ +‬ﺍﻝﻤﺎﺭﻜﺴﻴﺔ‪.‬‬ ‫‪ +‬ﺍﻝﻌﺼﺭ ﺍﻝﺠﺩﻴﺩ ‪New age movement‬‬
‫‪ +‬ﺍﻝﻌﺒﺜﻴﺔ‪.‬‬ ‫‪ +‬ﺍﻝﻭﺠﻭﺩﻴﺔ‪.‬‬
‫‪ +‬ﻋﺒﺎﺩﺓ ﺍﻝﺸﻴﻁﺎﻥ‪.‬‬

‫‪ ٢‬ـ ا‪
$2‬ى ا‪:F0‬‬
‫ﻨﺘﻴﺠﺔ ﻝﻠﺘﻁﻭﺭ ﺍﻝﻤ‪‬ﺫﻫل ﻓﻲ ﻭﺴﺎﺌل ﺍﻻﺘﺼﺎﻻﺕ ﻭﺍﻝﺘﻜﻨﻭﻝﻭﺠﻴﺎ ﺍﻝﺤﺩﻴﺜﺔ‬
‫ﻓﻘﺩ ﺃﺼﺒﺤﻨﺎ ﻨﻌﻴﺵ ﻓﻲ ﻋﺼﺭ "ﺍﻝﺴﻤﺎﻭﺍﺕ ﺍﻝﻤﻔﺘﻭﺤﺔ"‪ ،‬ﻭﺼﺎﺭ ﻫﻨﺎﻙ‬
‫ﺤﺩﻴﺙ ﻋﻥ "ﺍﻝﻌﻭﻝﻤﺔ ﺍﻝﺜﻘﺎﻓﻴﺔ"‪ ،‬ﺃﻭ ﻤﺎ ﺘﺴﻤﻰ "ﺒﺎﻝﺜﻘﺎﻓﺔ ﺍﻝﻜﻭﻜﺒﻴﺔ"‪ .‬ﻭﻫﺫﺍ‬
‫ﻴﻌﻨﻰ ﺴﻴﻁﺭﺓ ﺜﻘﺎﻓﺔ ﻭﺍﺤﺩﺓ ﻓﻰ ﺍﻝﻌﺎﻝﻡ ﻜﻠﻪ ﻴﻜﻭﻥ ﻤﻥ ﻤﻼﻤﺤﻬﺎ ﺃﻨﻬﺎ‪:‬‬
‫‪ ٢‬ـ ﺜﻘﺎﻓﺔ ﺍﻝﺠﺴﺩ‪.‬‬ ‫‪ ١‬ـ ﺜﻘﺎﻓﺔ ﺍﻻﺴﺘﻬﻼﻙ‪.‬‬
‫‪ ٤‬ـ ﺜﻘﺎﻓﺔ ﺍﻝﺫﺍﺕ‪.‬‬ ‫‪ ٣‬ـ ﺜﻘﺎﻓﺔ ﺍﻝﻌﻨﻑ‪.‬‬

‫‪ ٣‬ـ ا‪
$2‬ى ا‪:/!2vi‬‬
‫ﻫﻨﺎﻙ ﻤﺤﺎﻭﻝﺔ ﻝﺼﻴﺎﻏﺔ ﻤﺎ ﻴﺴﻤﻰ " ﺍﻝﻨﺴﻕ ﺍﻷﺨﻼﻗﻰ ﺍﻝﻤﻭﺤﺩ ﻝﻜل‬
‫ﺍﻝﻌﺎﻝﻡ"‪ ،‬ﻭﺴﻴﻜﻭﻥ ﻤﺯﻴﺠ‪‬ﺎ ﻤﻥ‪:‬‬
‫ﺃ ـ ﺍﻝﻴﻬﻭﺩﻴﺔ ﻭﺍﻝﻤﺴﻴﺤﻴﺔ ﻭﺍﻹﺴﻼﻡ‪.‬‬
‫ﺏ ـ ﺍﻝﻬﻨﺩﻭﺴﻴﺔ ﻭﺍﻝﺒﻭﺫﻴﺔ ﻭﺍﻝﻜﻨﻔﻭﺸﻴﺔ ﻭﻏﻴﺭﻫﺎ‪.‬‬
‫ﻭﻫﻜﺫﺍ ﻨﺠﺩ ﺃﻥ ﺍﻝﻤﻨﺎﺥ ﺍﻝﻌﺎﻝﻤﻰ ﺍﻝﺠﺩﻴﺩ ﻭﻜﺄﻨﻪ ﻴﻔﺭﺯ ﻝﻨﺎ ﻨﻭﻋ‪‬ﺎ ﻤﻥ‬
 ‫"ﺍﻝﻤﻨﻅﻭﻤﺔ ﺍﻷﺨﻼﻗﻴﺔ ﺍﻝﻤﻨﺎﺴﺒﺔ ﻝﻠﻌﺼﺭ"‪.‬‬
‫ﺨﻁﻭﺭﺓ ﻫﺫﺍ ﺍﻷﻤﺭ ﺘﻜﻤﻥ ﻓﻰ ﺃﻨﻪ ﺒﻤﺴﺎﻋﺩﺓ ﺜﻭﺭﺓ ﺍﻻﺘﺼﺎل‬
‫ﺍﻝﻤﻌﺎﺼﺭﺓ‪ ،‬ﺴﻴﻜﻭﻥ ﻤﻥ ﺍﻝﻤﻤﻜﻥ ﺇﻨﺘﺎﺝ "ﺩﻴﻨﹰﺎ ﺠﺩﻴﺩ‪‬ﺍ" ﻴﺭﻴﺢ ﺇﻨﺴﺎﻥ ﺍﻝﻘﺭﻥ‬
‫ﺍﻝﺤﺎﺩﻯ ﻭﺍﻝﻌﺸﺭﻴﻥ‪ ،‬ﻭﺫﻝﻙ ﺒﻌﺩ ﺘﺫﻭﻴﺏ ﺍﻷﺩﻴﺎﻥ ﻤﻊ ﺍﻝﺘﻴﺎﺭﺍﺕ ﺍﻹﺼﻼﺤﻴﺔ‬
‫ﺍﻝﻘﺩﻴﻤﺔ ﻓﻲ ﺍﻝﻬﻨﺩ ﻤﻊ ﺜﻘﺎﻓﺔ ﺤﻘﻭﻕ ﺍﻹﻨﺴﺎﻥ ﺍﻝﻐﺭﺒﻴﺔ‪.‬‬
‫ﻭﺭﺒﻤﺎ ﻨﺠﺩ ﻓﻲ ﺍﻝﺒﺤﺙ ﺍﻝﺫﻯ ﻗ ‪‬ﺩﻤﻪ "ﺠﻭﺵ ﻤﺎﻜﺩﻭﻴل" ﻭﻫﻭ ﺃﺤﺩ‬
‫ﺍﻝﺘﺭﺒﻭﻴﻴﻥ ﺍﻝﻐﺭﺒﻴﻴﻥ ﻭﺼﻔﹰﺎ ﻝﺤﺎﻝﺔ ﺍﻹﻨﺴﺎﻥ ﺍﻝﻤﻌﺎﺼﺭ‪.‬‬
‫ﻓﻔﻰ ﺒﺤﺜﻪ ﺍﻝﺫﻯ ﺤﺫﹼﺭ ﻓﻴﻪ ﺃﻤﺭﻴﻜﺎ ﻭﺍﻝﻐﺭﺏ ﻜﻠﻪ ﻭﺍﻝﻌﺎﻝﻡ ﺃﺠﻤﻊ‪ ،‬ﻤﻥ‬
‫ﺘﺩﻫﻭﺭ ﺨﻁﻴﺭ ﺴﻴﺼﻴﺏ ﺍﻹﻨﺴﺎﻥ ﺍﻝﻤﻌﺎﺼﺭ‪ ،‬ﻗﺴ‪‬ﻡ ﺍﻝﺘﺎﺭﻴﺦ ﺍﻝﺒﺸﺭﻯ ﺇﻝﻰ‬
‫ﺜﻼﺙ ﺤﻘﺒﺎﺕ‪:‬‬

‫ا^](‪Ethical Theism :H‬‬ ‫أ ـ ‪ 1e‬ا‪J

2‬‬
‫ﺤﻴﺙ ﻜﺎﻥ ﺍﻝﺩﻴﻥ ﻫﻭ ﺍﻝﻘﻴﻤﺔ ﺍﻝﻌ‪‬ﻠﻴﺎ‪ ،‬ﻭﻜﺎﻥ ﺍﷲ ﻫﻭ ﺍﻝﻤﺭﺠﻊ ﺍﻝﻨﻬﺎﺌﻰ‬
‫ﻓﻲ ﻜل ﺸﺊ‪ ،‬ﻓﺈﻥ ﺤﺎﻭﻝﻨﺎ ﺃﻥ ﻨﺼل ﺇﻝﻰ ﺍﻝﺤﻘﻴﻘﺔ‪ ،‬ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﺅﻤﻥ ﺒﺎﷲ‬
‫ﻭﻨﻠﺘﺯﻡ ﺒﻭﺼﺎﻴﺎﻩ‪ ،‬ﻓﻬﻭ "ﺍﻝﺤﻕ ﺍﻝﻼﻨﻬﺎﺌﻰ" ﻭﺇﻝﻴﻪ ﻨﺭﺠﻊ ﻝﻨﻘﻴﺱ ﺍﻷﺸﻴﺎﺀ‬
‫ﻭﻨﻌﺭﻑ ﺍﻝﺤﻕ ﻤﻥ ﺍﻝﺒﺎﻁل ﻭﺍﻝﻨﻭﺭ ﻤﻥ ﺍﻝﻅﻠﻤﺔ‪.‬‬

‫ا‪
$‬ا‪Modernism :‬‬ ‫ب ـ ‪1e‬‬
‫ﻭﻫﺫﻩ ﺠﺎﺀﺕ ﺒﻌﺩ ﺍﺨﺘﺭﺍﻉ ﺍﻵﻝﺔ‪ ،‬ﻭﺜﻭﺭﺓ ﺍﻝﺘﺼﻨﻴﻊ‪ ،‬ﻭﻓﻴﻬﺎ ﻅﻥ‬
‫ﺍﻹﻨﺴﺎﻥ ﺃﻥ "ﺍﻝﻌﻘل" ﻭﻝﻴﺱ ﺍﷲ‪ ،‬ﻫﻭ ﺍﻝﺤﻘﻴﻘﺔ ﺍﻝﻨﻬﺎﺌﻴﺔ ﻭﺍﻝﻤﺭﺠﻊ ﺍﻝﻭﺤﻴﺩ‬
‫ﺍﻝﺫﻯ ﻨﻘﻴﺱ ﺒﻪ ﺍﻷﻤﻭﺭ ﻭﻨﻌﺭﻑ ﺒﻪ ﺍﻝﺼﺎﺌﺏ ﻤﻥ ﺍﻝﺨﺎﻁﺊ ﺴﻭﺍﺀ ﻓﻲ‬
‫ﺍﻝﺴﻠﻭﻙ ﺍﻝﺸﺨﺼﻰ ﺃﻭ ﺍﻝﻌﺎﺌﻠﻰ ﺃﻭ ﺍﻝﻤﺠﺘﻤﻌﻰ‪ .‬ﻭﺫﻝﻙ ﺤﻴﻨﻤﺎ ﻨﺴﺄل ﺃﻨﻔﺴﻨﺎ‬
‫ﻼ‬
‫ﻓﻲ ﻜل ﻤﺭﺓ‪ :‬ﻤﺎﺫﺍ ﻴﻘﻭل ﺍﻝﻌﻘل ﻓﻲ ﻫﺫﺍ ﺍﻷﻤﺭ؟ ﻭﻫﻜﺫﺍ ﺼﺎﺭ ﺍﻝﻌﻘل ﺒﺩﻴ ﹰ‬
‫ﻋﻥ "ﺍﻝﻭﺤﻲ" ﻭ"ﺍﻹﻴﻤﺎﻥ" ﻭ"ﺍﷲ"‪ ،‬ﻭﺘﺭﺒﻊ ﺍﻝﻌﻠﻡ ﺍﻝﺘﺠﺭﻴﺒﻰ ﻋﻠﻰ ﻋﺭﺵ‬
‫ﻓﻜﺭ ﺍﻹﻨﺴﺎﻥ‪.‬‬

‫ا‪
$‬ا‪Post- modernism :‬‬ ‫ج ـ  &
‬
‫ﻭﻫﻲ ﺍﻝﺤﻘﺒﺔ ﺍﻝﺘﻰ ﻨﻌﻴﺸﻬﺎ ﺍﻵﻥ ﻭﺘﻐﺫﻴﻬﺎ ﻭﺴﺎﺌل ﺍﻻﺘﺼﺎل ﺍﻝﺤﺩﻴﺜﺔ‬
‫ﻭﺍﻝﻤﺭﺠﻊ ﻓﻴﻬﺎ ﻝﻴﺱ ﺍﷲ ﻭﻻ ﺍﻝﻌﻘل ﻭﻝﻜﻥ " ﺍﻝﺜﻘﺎﻓﺔ ﺍﻝﺤﻴﺎﺘﻴﺔ "‪ ،‬ﺃﻭ ﺃﺴﻠﻭﺏ‬
‫ﺍﻝﺤﻴﺎﺓ ﺍﻝﻴﻭﻤﻴﺔ " ‪ ،Culture‬ﻭﻤﻥ ﻤﻔﺎﻫﻴﻡ ﻫﺫﺍ ﺍﻷﺴﻠﻭﺏ‪:‬‬
‫* ﻋﺵ ﻜﻤﺎ ﺘﺭﻴﺩ‪ ،‬ﻓﻤﺎ ﺘﺭﻴﺩﻩ ﻫﻭ ﺍﻝﺤﻘﻴﻘﺔ‪.‬‬
‫* ﺁﻤﻥ ﺒﻤﺎ ﺘﺘﺼﻭﺭ‪ ،‬ﻓﻤﺎ ﺘﺅﻤﻥ ﺒﻪ ﻫﻭ ﺍﻝﺤﻘﻴﻘﺔ‪.‬‬
‫* ﺍﺴﻠﻙ ﺒﺄﻯ ﻤﻨﻬﺞ ﻁﺒﻴﻌﻰ ﺃﻭ ﻏﻴﺭ ﻁﺒﻴﻌﻰ‪ ،‬ﻓﻤﺎ ﺘﺴﺘﻴﺭﺡ ﺇﻝﻴﻪ‬
‫ﺸﺨﺼﻴ‪‬ﺎ ﻫﻭ "ﺍﻝﺤﻕ" ﻭﻫﻭ "ﺍﻝﺤﻘﻴﻘﺔ"‪.‬‬
‫* ﻝﻴﺱ ﻫﻨﺎﻙ ﺤﻘﻴﻘﺔ ﻤ‪‬ﻁﻠﻘﺔ‪ ،‬ﻓﺎﻝﺤﻘﻴﻘﺔ ﻨﺴﺒﻴﺔ‪.‬‬
‫ﻭﻤﻥ ﻫﻨﺎ ﺘﺩﺍﺨﻠﺕ ﺍﻷﻤﻭﺭ‪ ،‬ﻓﻠﻡ ﻴﻌﺩ ﻫﻨﺎﻙ "ﻤﺭﺠﻌﻴﺔ ﺇﻝﻬﻴﺔ" ﻓﻤﺎ‬
‫ﺘﺭﺠﻊ ﺇﻝﻴﻪ ﻝﻘﻴﺎﺱ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻝﻤﺒﺎﺩﺉ ﻭﺍﻝﺴﻠﻭﻜﻴﺎﺕ ﻫﻭ ﻤﺎ ﻴﻌﺠﺒﻙ‪ ،‬ﻷﻨﻪ‬
‫ﺤﻕ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻙ ﻤﻬﻤﺎ ﻜﺎﻥ ﻻ ﻴﻌﺠﺏ ﺍﻝﻨﺎﺱ ﺃﻭ ﺍﻷﺩﻴﺎﻥ ﺃﻭ ﺍﻝﻘﻴﻡ ﺍﻝﺴﺎﺌﺩﺓ‪.‬‬

‫‪ II‬ـ أه! ا‪! P‬ن ‪y‬ه ا!}‪:‬‬

‫ﻭﺍﻵﻥ ﺒﻌﺩ ﺃﻥ ﺍﺴﺘﻌﺭﻀﻨﺎ ﻤﻼﻤﺢ ﺍﻝﻌﺼﺭ ﺍﻝﺫﻯ ﻨﻌﻴﺵ ﻓﻴﻪ‪،‬‬
‫ﻭﺍﺘﻀﺤﺕ ﺃﻤﺎﻤﻨﺎ ﺍﻝﻤﺄﺴﺎﺓ ﺍﻝﺘﻰ ﻴﺤﻴﺎﻫﺎ ـ ﻜل ﻴﻭﻡ ـ ﺇﻨﺴﺎﻥ ﺍﻝﻌﺼﺭ‬
‫ﺍﻝﺤﺩﻴﺙ‪ ،‬ﺃﻋﺘﻘﺩ ﺃﻨﻪ ﻗﺩ ﺼﺎﺭ ﺠﻠﻴ‪‬ﺎ ﺃﻥ ﻗﻀﻴﺔ ﺍﻹﻴﻤﺎﻥ ﺒﺄﻝﻭﻫﻴﺔ ﺍﻝﻤﺴﻴﺢ‬
‫ﻝﻬﺎ ﺃﺒﻌﺎﺩ ﺠﻭﻫﺭﻴﺔ ﺘﻤﺱ ﻭﺍﻗﻊ ﺤﻴﺎﺘﻨﺎ ﻭﺴﻠﻭﻜﻨﺎ ﻭﺃﺒﺩﻴﺘﻨﺎ‪.‬‬
‫ﻭﺍﻹﻴﻤﺎﻥ ﺒﺄﻝﻭﻫﻴﺔ ﺍﻝﻤﺴﻴﺢ ﻝﻪ ﺍﻝﻤﺠﺩ ﻫﻭ ﺃﻤﺭ ﻫﺎﻡ ﻭﺠﻭﻫﺭﻯ ﻓﻲ‬
‫ﻤﻭﺍﺠﻬﺔ ﻜل ﻤﻥ ﺍﻝﺘﺤﺩﻴﺎﺕ ﺍﻝﺜﻼﺙ ﺍﻝﺴﺎﺒﻕ ﺫﻜﺭﻫﺎ‪ ،‬ﻭﻫﻰ ﺍﻝﺘﺤﺩﻯ‬
 ‫ﺍﻹﻴﻤﺎﻨﻰ ﻭﺍﻝﻌﻘﻴﺩﻯ‪ ،‬ﻭﺍﻝﺘﺤﺩﻯ ﺍﻝﺜﻘﺎﻓﻰ ﻭﺍﻝﺘﺤﺩﻯ ﺍﻹﺠﺘﻤﺎﻋﻰ‪.‬‬

‫‪ ١‬ـ ا‪ Gv‬ا!‪

$2 $‬ى ا‪ ! P‬وا&
ى‪:‬‬
‫ﺇﻨﻪ ﻷﻤﺭ ﺒﺩﻴﻬﻰ ﺃﻥ ﺍﻹﻴﻤﺎﻥ ﺒﺄﻝﻭﻫﻴﺔ ﺍﻝﻤﺴﻴﺢ ﻝﻪ ﺍﻝﻤﺠﺩ‪ ،‬ﻫﻭ ﺃﺴﺎﺱ‬
‫ﺍﻹﻴﻤﺎﻥ "ﺍﻝﻤﺴﻴﺤﻰ"‪ .‬ﻓﺎﷲ " ﻝﻡ ﻴﺭﻩ ﺃﺤﺩ ﻗﻁ‪ ،‬ﺍﻻﺒﻥ ﺍﻝﻭﺤﻴﺩ ﺍﻝﺫﻱ ﻫﻭ ﻓﻲ‬
‫ﺤﻀﻥ ﺍﻵﺏ ﻫﻭ ﺨﺒ‪‬ﺭ"‪ .٤٧‬ﻓﻤﺎ ﻓﻌﻠﻪ ﺍﻻﺒﻥ ﺍﻝﻭﺤﻴﺩ ﺤﻴﻥ ﺘﺠ ‪‬‬
‫ﺴﺩ ﻫﻭ ﺃﻨﻪ‬
‫ﻜﺸﻑ ﻝﻨﺎ ﺍﻹﻝﻪ ﺍﻝﺤﻘﻴﻘﻲ ﻭ"ﻫﺫﻩ ﻫﻰ ﺍﻝﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ ﺃﻥ ﻴﻌﺭﻓﻭﻙ ﺃﻨﺕ‬
‫ﺍﻹﻝﻪ ﺍﻝﺤﻘﻴﻘﻲ ﻭﺤﺩﻙ ﻭﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺫﻱ ﺃﺭﺴﻠﺘﻪ"‪ ،٤٨‬ﻓﻘﺒل ﻅﻬﻭﺭ‬
‫ﻜﻠﻤﺔ ﺍﷲ ﻓﻲ ﺍﻝﺠﺴﺩ ﻜﺎﻥ ﺍﻝﻌﺎﻝﻡ ﻜﻠﻪ ﻗﺩ ﺍﻤﺘﻸ ﺒﺎﻝﻀﻼل ﻭﺍﻝﺠﻬﺎﻻﺕ‪ ،‬ﺒل‬
‫ﻭﺍﻷﺴﺎﻁﻴﺭ ﺍﻝﺘﻲ ﺇﺨﺘﺭﻋﻬﺎ ﺍﻝﺒﺸﺭ ﻋﻥ ﺍﷲ‪ ،‬ﻓﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﺃﺜﻨﺎﺴﻴﻭﺱ ﻓﻲ‬
‫ﺴﻴﺎﻕ ﺩﻓﺎﻋﻪ ﻋﻥ ﺘﺠﺴﺩ ﺍﻝﻜﻠﻤﺔ ]ﻫﺫﻩ ﺇﺫﹰﺍ ﻫﻰ ﺃﺴﺎﻁﻴﺭﻫﻡ‪ ،‬ﺃﻤﺎ ﺍﻝﺘﻌﻠﻴﻡ‬
‫ﺍﻹﻝﻬﻰ ﻭﺍﻹﻴﻤﺎﻥ ﺒﺎﻝﻤﺴﻴﺢ‪ ،‬ﻓﺈﻨﻬﻤﺎ ‪‬ﻴﻅﻬﺭﺍﻥ ﺃﻥ ﻫﺫﻩ ﺍﻷﺴﺎﻁﻴﺭ ﻫﻰ‬
‫ﻜﻔﺭ[‪.٤٩‬‬
‫ﻓﺈﻥ ﻜﺎﻥ ﺍﻹﻴﻤﺎﻥ ﺒﺄﻝﻭﻫﻴﺔ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﺍﻹﻝﻪ ﺍﻝﺫﻱ ﻅﻬﺭ ﻓﻲ ﺍﻝﺠﺴﺩ ﻗﺩ‬
‫ﻜﺸﻔﺕ ـ ﻓﻲ ﺍﻝﻤﺎﻀﻰ ـ ﻀﻼل ﻭﺘﻌﺎﻝﻴﻡ ﺍﻝﺒﺸﺭ ﻋﻥ ﺍﻹﻝﻪ ﺍﻝﺤﻘﻴﻘﻲ‪،‬‬
‫ﻓﻤﺎﺯﺍل ﻫﺫﺍ ﺍﻹﻴﻤﺎﻥ ﻋﻴﻨﻪ ﻫﻭ ﺍﻝﻌﺎﻤل ﺍﻷﺴﺎﺴﻰ ﻭﺍﻝﺠﻭﻫﺭﻯ ﻓﻲ ﻤﻭﺍﺠﻬﺔ‬
‫ﺍﻹﻨﺴﺎﻥ ﺍﻝﻤﺴﻴﺤﻰ ﻝﻠﺘﺤﺩﻴﺎﺕ ﺍﻹﻴﻤﺎﻨﻴﺔ ﻭﺍﻝﻌﻘﺎﺌﺩﻴﺔ‪ .‬ﻓﺒﻭﺍﺴﻁﺔ ﻫﺫﺍ ﺍﻹﻴﻤﺎﻥ‬
‫‪٥٠‬‬
‫ﺍﺴﺘﻁﺎﻉ ﺁﺒﺎﺀ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻝﻤﻌﻠﹼﻤﻭﻥ ﺍﻝﺤﻔﺎﻅ ﻋﻠﻰ‬ ‫ﺴﱠﻠﻡ ﻤﺭﺓ ﻝﻠﻘﺩﻴﺴﻴﻥ"‬
‫" ﺍﻝ ‪‬ﻤ ‪‬‬

‫ﻴﻭ‪.١٨:١‬‬ ‫‪٤٧‬‬

‫ﻴﻭ‪.٣:١٧‬‬ ‫‪٤٨‬‬

‫ﺘﺠﺴﺩ ﺍﻝﻜﻠﻤﺔ‪ ،‬ﺇﺼﺩﺍﺭ ﺍﻝﻤﺭﻜﺯ ﺍﻷﺭﺜﻭﺫﻜﺴﻰ ﻝﻠﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺌﻴﺔ‪ ،‬ﺘﺭﺠﻤﺔ ﺩ‪ .‬ﺠﻭﺯﻴﻑ ﻤﻭﺭﻴﺱ ﻓﻠﺘﺱ‪،‬‬ ‫‪٤٩‬‬

‫ﻓﺼل ‪ ،١:٣‬ﺹ‪.٧‬‬
‫ﻴﻬﻭﺫﺍ ‪.٣:١‬‬ ‫‪٥٠‬‬
‫ﺴﻼﻤﺔ ﻋﻘﻴﺩﺓ ﺍﻝﻜﻨﻴﺴﺔ ـ ﻓﻲ ﻋﺼﺭﻫﻡ ـ ﻀﺩ ﻜل ﺘﻌﺎﻝﻴﻡ ﺍﻝﻬﺭﺍﻁﻘﺔ‬
‫ﺍﻝﺴﺎﺒﻕ ﺍﻹﺸﺎﺭﺓ ﺇﻝﻴﻬﺎ‪ ،‬ﺒل ﻭﺃﻥ ﻴﺴﹼﻠﻤﻭﻩ ﺒﻼ ﺃﻴﺔ ﺸﺎﺌﺒﺔ ﻝﻸﺠﻴﺎل ﺍﻝﺘﻲ‬
‫ﺘﻠﺘﻬﻡ‪ .‬ﻓﻌﻠﻰ ﺴﺒﻴل ﺍﻝﻤﺜﺎل ﻨﺠﺩ ﺃﻥ ﺍﻝﻘﺩﻴﺱ ﺃﺜﻨﺎﺴﻴﻭﺱ ﻴﻤﺘﺩﺡ ـ ﻓﻲ‬
‫ﻤﻘﺩﻤﺔ ﺭﺴﺎﻝﺘﻪ ـ ﺇﻴﻤﺎﻥ ﺃﺩﻝﻔﻴﻭﺱ ﺍﻝﻤﻌﺘﺭﻑ ﻭﺘﻘﻭﺍﻩ ﻤﻥ ﻨﺤﻭ ﺍﻝﻤﺴﻴﺢ‪،‬‬
‫ﻫﺫﺍ ﺍﻹﻴﻤﺎﻥ ﺍﻝﺫﻱ ﺩﻓﻌﻪ ﻝﻤﻭﺍﺠﻬﺔ ﺍﻵﺭﻴﻭﺴﻴﻴﻥ ﺍﻝﺫﻴﻥ ﺃﻨﻜﺭﻭﺍ ﺃﻝﻭﻫﻴﺔ‬
‫ﺍﻝﻤﺴﻴﺢ ﻝﻪ ﺍﻝﻤﺠﺩ‪ ،‬ﻭﺠﻌﻠﻪ ﻴﻁﻠﺏ ﻤﺸﻭﺭﺓ ﺍﻝﻘﺩﻴﺱ ﺃﺜﻨﺎﺴﻴﻭﺱ ﺍﻝﺭﺴﻭﻝﻰ‪.‬‬
‫ﻼ‪ ] :‬ﻝﻘﺩ ﻗﺭﺃﻨﺎ ﻤﺎ ﻜﺘﺒﺘﻪ ﻗﺩﺴﻙ‪ ،‬ﻭﻨﻭﺍﻓﻕ ﺤﻘﹰﺎ ﻋﻠﻰ‬
‫ﻓﻜﺘﺏ ﺇﻝﻴﻪ ﺍﻷﺨﻴﺭ ﻗﺎﺌ ﹰ‬
‫ﺠﺩﻨﺎ ﺍﷲ ﺍﻝﺫﻱ ﺃﻋﻁﺎﻙ ﻫﺫﻩ‬
‫ﺘﻘﻭﺍﻙ ﻤﻥ ﻨﺤﻭ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻭﻗﺒل ﻜل ﺸﺊ ﻤ ‪‬‬
‫ﺍﻝﻨﻌﻤﺔ ﺤﺘﻰ ﻴﻜﻭﻥ ﻝﻙ ﻓﻜﺭ ﻤﺴﺘﻘﻴﻡ‪ ،‬ﻭﺤﺘﻰ ﻻ ﺘﺠﻬل ﺤﻴل ﺍﻝﺸﻴﻁﺎﻥ‪،‬‬
‫ﺒﻘﺩﺭ ﺍﻝﻤﺴﺘﻁﺎﻉ[‪.٥١‬‬
‫ﻭﻓﻲ ﻤﻘﺎﺒل ﻫﺫﻩ ﺍﻝﺘﻘﻭﻯ ﻭﺍﻝﺘﻤﺴﻙ ﺒﺎﻹﻴﻤﺎﻥ ﺒﺄﻝﻭﻫﻴﺔ ﺍﻝﻤﺴﻴﺢ ﻨﺠﺩ ﺃﻥ‬
‫ﺭﻓﻭﺍ ﺍﻝﻌﻘﻴﺩﺓ ﻗﺩ ﻋﺎﺸﻭﺍ ﻓﻲ ﻋﺩﻡ ﺘﻘﻭﻯ ﻤﻥ ﻨﺤﻭ ﺍﻝﻤﺴﻴﺢ‬
‫ﺤﹺ‬
‫ﺍﻝﻬﺭﺍﻁﻘﺔ ﻭ ‪‬ﻤ ‪‬‬
‫ﻤﻨﻜﺭﻴﻥ ﺃﻝﻭﻫﻴﺘﻪ‪ ،‬ﺍﻷﻤﺭ ﺍﻝﺫﻱ ﺩﻋﻰ ﺍﻝﻘﺩﻴﺱ ﺃﺜﻨﺎﺴﻴﻭﺱ ﺃﻥ ﻴﺴﺘﻁﺭﺩ‬
‫ﻓﻴﻘﻭل ] ﺇﻨﻨﺎ ﻨﺩﻫﺵ ﻝﺴﻭﺀ ﻨﻴﺔ ﺍﻝﻬﺭﺍﻁﻘﺔ ﻭﻨﺤﻥ ﻨﺭﻯ ﻜﻴﻑ ﻗﺩ ﺴﻘﻁﻭﺍ‬
‫ﺇﻝﻰ ﻫﻭﺓ ﺍﻝﻜﻔﺭ )ﻋﺩﻡ ﺍﻝﺘﻘﻭﻯ( ﺇﻝﻰ ﻫﺫﻩ ﺍﻝﺩﺭﺠﺔ ﺤﺘﻰ ﺃﻨﻬﻡ ﻝﻡ ﻴﻌﻭﺩﻭﺍ‬
‫ﺒﻌﺩ ﻴﺤﻔﻅﻭﻥ ﺒﺼﺎﺌﺭﻫﻡ‪ ،‬ﺒل ﻗﺩ ﻓﺴﺩ ﺫﻫﻨﻬﻡ ﻤﻥ ﻜل ﻨﺎﺤﻴﺔ [‪.٥٢‬‬
‫ﻭﺃﺨﻴﺭ‪‬ﺍ ﻓﻠﺘﺘﻤﺜل ﺒﺎﻝﻘﺩﻴﺱ ﺃﺜﻨﺎﺴﻴﻭﺱ ﺍﻝﺭﺴﻭﻝﻰ ﻭﺤﺎﻤﻰ ﺍﻹﻴﻤﺎﻥ ﺍﻝﺫﻱ‬
‫ﺒﺫل ﺤﻴﺎﺘﻪ ﻓﻲ ﺍﻝﺩﻓﺎﻉ ﻋﻥ ﺃﻝﻭﻫﻴﺔ ﺍﻻﺒﻥ ﺍﻝﻤﺘﺠﺴﺩ ﻀﺩ ﺒﺩﻋﺔ ﺁﺭﻴﻭﺱ‬
‫ﻭﺃﺘﺒﺎﻋﻪ‪ ،‬ﺍﻷﻤﺭ ﺍﻝﺫﻱ ﻜﻠﻔﻪ ﺍﻝﻨﻔﻰ ﻋﻥ ﻜﺭﺴﻴﻪ ﻝﺨﻤﺱ ﻤﺭﺍﺕ ﻭﻭﻗﻭﻑ‬

‫ﺍﻝﻤﺴﻴﺢ ﻓﻲ ﺭﺴﺎﺌل ﺍﻝﻘﺩﻴﺱ ﺃﺜﻨﺎﺴﻴﻭﺱ ﺍﻝﻤﺭﻜﺯ ﺍﻷﺭﺜﻭﺫﻜﺴﻰ ﻝﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺀ‪ ،‬ﻁﺒﻌﺔ ﺜﺎﻨﻴﺔ ﻴﻨﺎﻴﺭ‬ ‫‪٥١‬‬

‫‪ ،٢٠٠٠‬ﺹ‪.٢٢‬‬
‫ﺍﻝﻤﺭﺠﻊ ﺍﻝﺴﺎﺒﻕ ﺹ‪.٢٢‬‬ ‫‪٥٢‬‬
‫ﺍﻝﻌﺎﻝﻡ ﻀﺩﻩ ﻭﻗﻭﻝﻪ ﺍﻝﻤﺸﻬﻭﺭ‪" :‬ﻭﺃﻨﺎ ﻀﺩ ﺍﻝﻌﺎﻝﻡ" ﺃﻯ ﻀﺩ ﻜل ﺘﻌﻠﻴﻡ ﻴﻨﻜﺭ‬
‫ﺴﻙ ﺒﺎﻹﻴﻤﺎﻥ ﺒﺎﻹﻝﻪ‬
‫ﺕ ﺒﺎﻝﻔﻌل ﺃﻥ ﺍﻝﺘﻤ ‪‬‬
‫ﺃﻝﻭﻫﻴﺔ ﺍﻝﻤﺴﻴﺢ‪ .‬ﻷﻨﻪ ﻗﺩ ﹶﺜ‪‬ﺒ ﹶ‬
‫ﺍﻝﻤﺘﺠﺴﺩ ﻗﺎﺩﺭ ﺃﻥ ﻴﺩﺤﺽ ﻜل ﻓﻜﺭ ﻤﻀﺎﺩ‪ .‬ﻝﻘﺩ ﺼﺩﻕ ﺍﻝﻘﻭل ﺒﺄﻨﻪ ﻝﻭﻻ‬
‫ﺃﺜﻨﺎﺴﻴﻭﺱ ﻝﺼﺎﺭ ﺍﻝﻌﺎﻝﻡ ﻜﻠﻪ ﺁﺭﻴﻭﺴﻴ‪‬ﺎ‪ .‬ﻝﻘﺩ ﺘﺤﺩﻯ ﺍﻝﻌﺎﻝﻡ ﺒﺈﻴﻤﺎﻨﻪ ﺍﻝﻘﻭﻯ‬
‫ﻓﺼﺎﺭ ﻤﺜل ﺍﻝﺭﺴل ﻓﻲ ﺍﻝﻘﻭل ﻭﺍﻝﻔﻌل‪ .‬ﻜﻤﺎ ﺘﺭﺘل ﻝﻪ ﺍﻝﻜﻨﻴﺴﺔ ﻗﺎﺌﻠﺔ ] ﺃﻴﻬﺎ‬
‫ﺍﻝﺭﺍﻋﻰ ﺍﻷﻤﻴﻥ ﺍﻝﺫﻱ ﻝﻘﻁﻴﻊ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺒﻁﺭﻴﺭﻙ ﺍﻝﻤﻜﺭﻡ ﺃﺜﻨﺎﺴﻴﻭﺱ‬
‫ﻭﺭﺌﻴﺱ ﺍﻝﻜﻬﻨﺔ ﺍﻝﺫﻱ ﺒﺘﻌﺎﻝﻴﻤﻪ ﺍﻝﻤﻘﺩﺴﺔ ﻤﻸﺕ ﺍﻝﻌﺎﻝﻡ ﻜﻠﻪ‪ ...‬ﺍﻝﺫﻱ ﺼﺎﺭ‬
‫ﻻ ﻤﺜل ﺍﻝﺘﻼﻤﻴﺫ ﻓﻲ ﺍﻝﻘﻭل ﻭﺍﻝﻔﻌل[‪.٥٣‬‬
‫ﺭﺴﻭ ﹰ‬
‫ﻭﻴﺤﺜﻨﺎ ﺍﻝﻘﺩﻴﺱ ﺃﺜﻨﺎﺴﻴﻭﺱ ﻋﻠﻰ ﺍﻝﺘﻤﺴﻙ ﺒﺎﻝﻤﺴﻴﺢ ﺍﻝﺭﺏ ﻭﺍﻹﻴﻤﺎﻥ‬
‫ﺒﻪ‪ ،‬ﺫﻝﻙ ﺍﻹﻴﻤﺎﻥ ﺍﻝﺫﻱ ﻋﺎﺸﻪ ﻭﺘﻌﻴﺸﻪ ﺍﻝﻜﻨﻴﺴﺔ ﻓﻲ ﺘﻘﻠﻴﺩﻫﺎ ﺍﻝﺤﻲ‪ ،‬ﺇﺫ ﻫﻭ‬
‫ﺍﻝﺴﻨﺩ ﺍﻝﻭﺤﻴﺩ ﻓﻲ ﻓﻀﺢ ﺃﻜﺎﺫﻴﺏ ﻭﻀﻼﻻﺕ ﺘﻌﺎﻝﻴﻡ ﺍﻝﻬﺭﺍﻁﻘﺔ‪ ،‬ﻭﺍﻝﺘﻲ‬
‫ﺘﺭﺘﺩﻯ ـ ﻓﻲ ﺍﻝﻭﺍﻗﻊ ـ ﺜﻭﺒ‪‬ﺎ ﺠﺩﻴﺩ‪‬ﺍ ﺘﻨﺘﺸﺭ ﺒﻪ ﻓﻲ ﻋﺎﻝﻤﻨﺎ ﺍﻝﻴﻭﻡ‪ ،‬ﻭﻝﻌل‬
‫ﻤﺎ ﺨﺘﻡ ﺒﻪ ﻕ‪ .‬ﺃﺜﻨﺎﺴﻴﻭﺱ ﻤﻘﺩﻤﺔ ﺭﺴﺎﻝﺘﻪ ﺇﻝﻰ ﺃﺩﻝﻔﻴﻭﺱ ﺍﻝﻤﻌﺘﺭﻑ‪ ،‬ﻴﻜﻭﻥ‬
‫ﺤﺎﻓﺯ‪‬ﺍ ﻝﻨﺎ ﻓﻲ ﻤﻭﺍﺠﻬﺘﻨﺎ ﻝﺘﺤﺩﻴﺎﺕ ﺍﻹﻴﻤﺎﻥ ﻭﺍﻝﻌﻘﻴﺩﺓ ﺇﺫ ﻴﻘﻭل‪" :‬ﻝﺫﻝﻙ ﻓﺄﻨﺕ‬
‫ﺃﻴﻬﺎ ﺍﻝﺤﺒﻴﺏ ﻭﺍﻝﻤﺸﺘﺎﻕ ﺇﻝﻴﻪ ﺠﺩ‪‬ﺍ ﺒﺎﻝﺤﻕ ﻗﺩ ﺼﻨﻌﺕ ﻤﺎ ﻫﻭ ﻤﻭﺍﻓﻕ ﻝﺘﻘﻠﻴﺩ‬
‫ﺍﻝﻜﻨﻴﺴﺔ ﻭﻤﻨﺎﺴﺏ ﻝﻠﺘﻘﻭﻯ ﻨﺤﻭ ﺍﻝﺭﺏ ﺒﺘﻭﺒﻴﺨﻙ ﻭﻨﺼﺤﻙ ﻭﺘﻌﻨﻴﻔﻙ ﻝﻤﺜل‬
‫ﻫﺅﻻﺀ‪ ،‬ﻭﻝﻜﻥ ﺤﻴﺙ ﺇﻨﻬﻡ ﻤ‪‬ﺤﺭﻜﻭﻥ ﻤﻥ ﺃﺒﻴﻬﻡ ﺍﻝﺸﻴﻁﺎﻥ ﻓﺈﻨﻬﻡ "ﻻ ﻴﻌﺭﻓﻭﻥ‬
‫ﻭﻻ ﻴﻔﻬﻤﻭﻥ " ﻜﻤﺎ ﻫﻭ ﻤﻜﺘﻭﺏ ﺒل " ﻓﻲ ﺍﻝﻅﻠﻤﺔ ﻴﺘﻤﺸﻭﻥ" )‪.٥٤(٥:٨١‬‬

‫‪ ٢‬ـ ا‪ Gv‬ا!‪

$2 $‬ى ا‪:F0‬‬

‫ﺫﻜﺼﻭﻝﻭﺠﻴﺔ ﻓﻲ ﻴﻭﻡ ﺘﺫﻜﺎﺭ ﺍﻵﻴﺔ ﺍﻝﻌﻅﻴﻤﺔ ﺍﻝﺘﻲ ﺼﻨﻌﻬﺎ ﺍﻝﺭﺏ ﻤﻊ ﺍﻝﻘﺩﻴﺱ ﺃﺜﻨﺎﺴﻴﻭﺱ ﻴﻭﻡ ‪ ٣٠‬ﺘﻭﺕ‪.‬‬ ‫‪٥٣‬‬

‫ﺍﻨﻅﺭ ﻜﺘﺎﺏ ﺍﻝﻤﺴﻴﺢ ﻭﺍﻝﺸﺒﺎﺏ ‪ ...‬ـ ﻫﺩﻑ ﺍﻝﺤﻴﺎﺓ ـ ﺹ‪١٤‬ـ‪.١٧‬‬ ‫‪٥٤‬‬

‫ﻗﺒل ﺃﻥ ﻨﺘﺤ ‪‬ﺩﺙ ﻓﻲ ﻫﺫﻩ ﺍﻝﻨﻘﻁﺔ ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﻭﻀﺢ ﺃﻥ ﺍﻹﻨﺴﺎﻥ‬
‫ﺍﻝﻤﺴﻴﺤﻰ ﺃﻯ ﺍﻝﺫﻱ ﻴﺅﻤﻥ ﺃﺴﺎﺴ‪‬ﺎ ﺒﺄﻝﻭﻫﻴﺔ ﺍﻝﻤﺴﻴﺢ ﻝﻪ ﺍﻝﻤﺠﺩ‪ ،‬ﻭﺒﺎﻝﺘﺎﻝﻰ‬
‫ﻻ ﺠﻭﻫﺭﻴ‪‬ﺎ ﻋﻥ‬
‫ﻝﻜل ﻋﻘﺎﺌﺩ ﺍﻝﻤﺴﻴﺤﻴﺔ ﻫﻭ ﺇﻨﺴﺎﻥ ﻗﺩ ﻭﻀﺢ ﺃﻤﺎﻤﻪ ﺴﺅﺍ ﹰ‬
‫ﻫﺩﻑ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﻭﻤﺎ ﻫﻰ ﻏﺎﻴﺔ ﻭﺠﻭﺩﻩ؟‪ .٥٥‬ﻭﺴﺅﺍل ﻫﺎﻡ ﻜﻬﺫﺍ ﻻ‬
‫ﻻ ﻷﻨﻪ ﺒﺘﺠﺎﻫﻠﻪ ﺇﻴﺎﻩ‬
‫ﻴﻤﻜﻥ ﻹﻨﺴﺎﻥ ﻋﺎﻗل ﺃﻥ ﻴﺘﺠﺎﻫل ﺍﻝﺘﻔﻜﻴﺭ ﻓﻴﻪ‪ .‬ﺃﻭ ﹰ‬
‫ﻴﻨﻜﺭ ﺇﻨﺴﺎﻨﻴﺘﻪ ﺍﻝﻌﺎﻗﻠﺔ‪ ،‬ﻭﻴﺭﻀﻰ ﺃﻥ ﻴﻜﻭﻥ ﻓﻲ ﻋﺩﺍﺩ ﺍﻝﻜﺎﺌﻨﺎﺕ ﺍﻝﺤ ‪‬ﻴﺔ‬
‫ﺍﻷﺨﺭﻯ ﻏﻴﺭ ﺍﻝﻌﺎﻗﻠﺔ‪ .‬ﻭﺜﺎﻨﻴ‪‬ﺎ ﻷﻥ ﺍﻹﺠﺎﺒﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻝﺴﺅﺍل ﺍﻝﺤﻴﻭﻯ‬
‫ﺴﻭﻑ ﺘﺸﻜل ﻁﺭﻴﻘﺔ ﺘﻔﻜﻴﺭﻩ ﺃﻭ ﺘﺼﺭﻓﻪ ﻭﻋﻼﻗﺎﺘﻪ ﺒﺎﻝﺒﺸﺭ ﺍﻝﻤﺤﻴﻁﺔ ﺒﻪ‬
‫ﻭﺒﺎﻝﺒﻴﺌﺔ ﺍﻝﺘﻲ ﻴﺤﻴﺎ ﻓﻴﻬﺎ ﻭﺒﻤﻌﻨﻰ ﺁﺨﺭ ﻓﺈﻥ ﻫﺫﻩ ﺍﻹﺠﺎﺒﺔ ﺴﻭﻑ ﺘﺤﺩﺩ‬
‫ﻨﻅﺭﺘﻪ ﻨﺤﻭ ﻨﻔﺴﻪ ﻭﺍﻵﺨﺭﻴﻥ‪ ،‬ﻭﺘﺠﺎﻩ ﻜل ﻤﻥ ﻴﺘﻌﺎﻤل ﻤﻌﻪ ﻭﺘﻤﺘﺩ ﺇﻝﻴﻪ‬
‫ﻴﺩﻩ‪ .‬ﻓﻬل ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﺍﻝﻬﺩﻑ ﻤﻥ ﻭﺠﻭﺩ ﺍﻹﻨﺴﺎﻥ ﻭﺤﻴﺎﺘﻪ ﺃﻥ ﻴﺄﻜل‬
‫ﻭﻴﺸﺭﺏ ﻭﻴﺘﻨﺎﺴل ﺇﻝﻰ ﺃﻥ ﻴﻤﻭﺕ؟ ﺃﻭ ﺒﺘﻌﺒﻴﺭ ﺁﺨﺭ ﻫل ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ‬
‫ﻫﺩﻑ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻭﺠﻭﺩﻩ ﻫﻭ ﻫﺫﻩ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺠﺴﺩﻴﺔ ﺍﻝﺘﻲ ﻴﺤﻴﺎﻫﺎ ﺍﻹﻨﺴﺎﻥ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ؟‪.‬‬
‫ﻭﻝﻘﺩ ﺤﺎﻭل ﺍﻹﻨﺴﺎﻥ ﺨﻼل ﻤﺴﻴﺭﺓ ﺤﻴﺎﺘﻪ ﺍﻝﻔﻜﺭﻴﺔ ﻭﻋﻥ ﻁﺭﻴﻕ‬
‫ﺍﻝﻌﻠﻭﻡ ﺍﻝﻔﻠﺴﻔﻴﺔ ﺃﻥ ﻴﻌﻁﻰ ﺇﺠﺎﺒﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻝﺘﺴﺎﺅل‪ ،‬ﻓﻨﺎﺩﺕ ﺇﺤﺩﻯ‬
‫ﺍﻝﻔﻠﺴﻔﺎﺕ ﺍﻝﻘﺩﻴﻤﺔ ﻗﺎﺌﻠﺔ " ﻝﻨﺄﻜل ﻭﻨﺸﺭﺏ ﻓﺈﻨﻨﺎ ﻏﺩ‪‬ﺍ ﻨﻤﻭﺕ"‪.‬‬
‫ﻭﺤﺘﻤ‪‬ﺎ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻫﺫﺍ ﻫﻭ ﻫﺩﻑ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﺫﻝﻙ ﻷﻥ‬
‫ﻫﺫﺍ ﻴﻌﻨﻰ ﺃﻨﻪ ﻻ ﻴﺘﻤﻴ‪‬ﺯ ﻋﻥ ﺍﻝﺤﻴﻭﺍﻥ ﺒﺸﺊ‪ .‬ﻭﻫﺫﺍ ﻻ ﻴﺘﻔﻕ ﺇﻁﻼﻗﹰﺎ ﻤﻊ‬
‫ﺤﻘﻴﻘﺔ ﺍﻹﻨﺴﺎﻥ ﺍﻝﺫﻱ ﻴﺸﻌﺭ ﺒﺭﻭﺤﻪ ﺃﻨﻪ ﺴﻴﺩ ﺍﻝﺨﻠﻴﻘﺔ‪ ،‬ﻭﻗﺩ ﺃُﻋﻁﻰ ﺴﻠﻁﺎﻨﹰﺎ‬
‫ﻋﻠﻴﻬﺎ ﺠﻤﻴﻌ‪‬ﺎ ﻭﻗﺩ ﺃﺨﻀﻌﻬﺎ ﺒﺎﻝﻔﻌل ﻹﺭﺍﺩﺘﻪ‪ ،‬ﻭﺍﺴﺘﻁﺎﻉ ﺃﻥ ﻴﻐﺯﻭ‬

‫ﺍﻝﻤﺭﺠﻊ ﺍﻝﺴﺎﺒﻕ ﺹ‪.٢٣‬‬ ‫‪٥٥‬‬

 ‫ﺍﻝﻜﻭﺍﻜﺏ ﻭﻴﺘﻔﻭﻕ ﻓﻲ ﻤﺠﺎﻻﺕ ﺍﻝﻌﻠﻭﻡ ﻭﺍﻝﺘﻜﻨﻭﻝﻭﺠﻴﺎ ﺍﻝﻤﺘﻌﺩﺩﺓ‪.‬‬
‫ﻭﺇﺫﺍ ﻝﻡ ﻴﻜﻥ ﺍﻝﻁﻌﺎﻡ ﻭﺍﻝﺸﺭﺍﺏ ﻭﻝﺫﺍﺕ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺠﺴﺩﻴﺔ ﻫﻰ ﻫﺩﻑ‬
‫ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻓﻬل ﻴﻜﻔﻰ ﺍﻝﻌﻠﻡ ﺍﻝﺤﺩﻴﺙ ﻭﺍﻝﺘﻘ ‪‬ﺩﻡ ﻭﺇﻨﺘﺼﺎﺭﺍﺕ ﺍﻝﻌﻘل‬
‫ﺍﻝﺒﺸﺭﻯ ﻭﻜل ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﺤﻘﻘﻪ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺁﻤﺎل ﻭﺘﻁﻠﻌﺎﺕ ﻝﺘﺄﻤﻴﻥ‬
‫ﺤﻴﺎﺘﻪ ﻓﻲ ﺍﻝﻌﺼﺭ ﺍﻝﺤﺩﻴﺙ‪ ،‬ﻫل ﺘﻜﻔﻰ ﻜل ﻫﺫﻩ ﺃﻥ ﺘﻜﻭﻥ ﻫﻰ ﻏﺎﻴﺔ‬
‫ﺍﻹﻨﺴﺎﻥ ﻭﻫﺩﻑ ﻭﺠﻭﺩﻩ؟‬
‫ﺇﻥ ﻋﺩﻡ ﻭﻀﻭﺡ ﺍﻝﺭﺅﻴﺎ ﺃﻤﺎﻡ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺠﻬﺔ ﻫﺩﻑ ﺤﻴﺎﺘﻪ ﻭﻏﺎﻴﺔ‬
‫ﻭﺠﻭﺩﻩ ﻫﻰ ﺍﻝﺘﻲ ﺘﺩﻓﻌﻪ ﻨﺤﻭ‪:‬‬

‫‪ ١‬ـ ﺜﻘﺎﻓﺔ ﺍﻹﺴﺘﻬﻼﻙ‪:‬‬

‫ﺍﻝﺘﻲ ﺘﺘﺠﹼﻠﻰ ﻤﻅﺎﻫﺭﻫﺎ ﻓﻲ ﻤﺤﺎﻭﻻﺕ ﺍﻹﻨﺴﺎﻥ ﻹﺸﺒﺎﻉ ﻜل ﺭﻏﺒﺎﺘﻪ‬
‫ﻭﻋﺩﻡ ﻭﻀﻊ ﻀﻭﺍﺒﻁ ﺃﻤﺎﻡ ﻜل ﻤﺎ ﻴﺘﻁﻠﻊ ﺇﻝﻴﻪ‪ ...‬ﻓﺄﺼﺒﺢ ﺇﻨﺴﺎﻥ ﺍﻝﻴﻭﻡ ﻻ‬
‫ﺸﺊ ﻴ‪‬ﺸﺒﻌﻪ ﺒﺎﻝﻤﺭﺓ‪ ،‬ﻴﺴﻌﻰ ﻹﻗﺘﻨﺎﺀ ﺃﻯ ﺸﺊ‪ ،‬ﻭﺒﺄﻯ ﺜﻤﻥ ﻝﻌﻠﻪ ﻴﺠﺩ ﺭﺍﺤﺔ‬
‫ﻝﻨﻔﺴﻪ‪ ،‬ﻝﻜﻥ ﺒﻼ ﺠﺩﻭﻯ‪.‬‬
‫‪ ٢‬ـ ﺜﻘﺎﻓﺔ ﺍﻝﺠﺴﺩ‪:‬‬
‫ﻭﻨﺘﻴﺠﺔ ﻝﻌﺩﻡ ﻭﻀﻭﺡ ﺍﻝﻬﺩﻑ ﻭﺍﻝﻐﺎﻴﺔ ﻤﻥ ﻭﺠﻭﺩ ﺍﻹﻨﺴﺎﻥ ﺴﺎﺩﺕ‬
‫ﺃﻴﻀ‪‬ﺎ ﺜﻘﺎﻓﺔ ﺍﻝﺠﺴﺩ‪ ،‬ﻭﺍﻝﺘﻲ ﺘﻨﺎﺩﻯ ﻓﻴﻤﺎ ﺘﻨﺎﺩﻯ ﺒﺄﻥ ﺠﺴﺩﻱ ﻤﻠﻜﻰ ﺃﻓﻌل ﺒﻪ‬
‫ﻤﺎ ﺃﺸﺎﺀ‪ ،‬ﻭﻤﺎ ﺃﻓﻌﻠﻪ ﺒﺠﺴﺩﻯ ﻴﺤﻕ ﻝﻰ ﺃﻥ ﺃﻓﻌﻠﻪ ﺒﺠﺴﺩ ﺍﻵﺨﺭ‪.‬‬
‫‪ ٣‬ـ ﺜﻘﺎﻓﺔ ﺍﻝﻌﻨﻑ‪:‬‬
‫ﺘﺭﺘﺏ ﻋﻠﻰ ﺫﻝﻙ ﺃﻴﻀ‪‬ﺎ ﻤﺎ ﻨﺸﺎﻫﺩﻩ ﺍﻝﻴﻭﻡ ﻤﻥ ﻋﻨﻑ ﻏﻴﺭ ﻤﺴﺒﻭﻕ ﻓﻲ‬
‫ﻤﻌﺎﻤﻠﺔ ﺍﻵﺨﺭ‪ ،‬ﺫﻝﻙ ﺍﻵﺨﺭ ﺍﻝﺫﻱ ﺃﺘﻌﺎﻤل ﻤﻌﻪ "ﻜﺸﺊ" ﻭﻝﻴﺱ "ﻜﺸﺨﺹ"‪.‬‬
‫ﻝﻘﺩ ﺃﺩﻯ ﺒ‪‬ﻌﺩ ﺍﻹﻨﺴﺎﻥ ﻋﻥ ﺇﺩﺭﺍﻙ ﻫﺩﻑ ﺤﻴﺎﺘﻪ ﻭﻏﺎﻴﺔ ﻭﺠﻭﺩﻩ ﺇﻝﻰ‬
‫ﺃﻥ ﺇﻨﺴﺎﻥ ﻋﺼﺭﻨﺎ ﺍﻝﺤﺎﻝﻰ ﻗﺩ ﺃﺼﺒﺢ ﻓﻲ ﻗﻠﻕ ﻤﺘﺯﺍﻴﺩ‪ .٥٦‬ﻏﻴﺭ ﺃﻥ ﻏﺎﻴﺔ‬
‫ﺍﻹﻨﺴﺎﻥ ـ ﻓﻲ ﺍﻝﺤﻘﻴﻘﺔ ـ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﺘﺤﻘﻕ ﻓﻲ ﻨﺸﺎﻁ ﻭﻅﺎﺌﻑ‬
‫ﺠﺴﺩﻩ‪ ،‬ﺃﻯ ﺒﺎﻝﻁﻌﺎﻡ ﻭﺍﻝﺸﺭﺍﺏ ﻭﺍﻝﺘﻨﺎﺴل ﻭﻻ ﺘﺼﻭﺭﺍﺕ ﻭﺍﻨﺘﺼﺎﺭﺍﺕ‬
‫ﻋﻘﻠﻪ‪ ،‬ﺃﻯ ﺒﺘﻘﺩﻤﻪ ﺍﻝﻌﻠﻤﻰ ﻭﺍﻝﺘﻜﻨﻭﻝﻭﺠﻰ ﻭﺇﻜﺘﺸﺎﻓﺎﺘﻪ ﺍﻝﺤﺩﻴﺜﺔ‪ ،‬ﻋﻠﻰ‬
‫ﺍﻝﺠﺎﻨﺏ ﺍﻹﻴﺠﺎﺒﻰ‪ ،‬ﺃﻭ ﺒﻭﺍﺴﻁﺔ ﺘﺒﻨﻰ ﻤﺜل ﻫﺫﻩ ﺍﻝﺜﻘﺎﻓﺎﺕ ﺍﻝﻤ‪‬ﻬﺩﺭﺓ ﻝﻜﺭﺍﻤﺔ‬
‫ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻋﻠﻰ ﺍﻝﺠﺎﻨﺏ ﺍﻝﺴﻠﺒﻰ‪ .‬ﺇﻥ ﻏﺎﻴﺔ ﺍﻹﻨﺴﺎﻥ ﺘﺘﺤﺩﻯ ﺤﻴﺎﺘﻪ ﻜﻠﻬﺎ‬
‫ﻭﺘﻌﻠﻭ ﻋﻠﻰ ﺫﺍﺘﻪ‪ ،‬ﻭﻭﺠﻭﺩﻩ‪ ،‬ﻝﻜﻰ ﺘﺼل ﺇﻝﻰ ﺸﺊ ﺁﺨﺭ ﺃﻭ ﺒﺎﻝﺤﺭﻯ ﺫﺍﺕ‬
‫ﺃﺨﺭﻯ ﻫﻰ ﺃﻋﻅﻡ ﻤﻥ ﺍﻹﻨﺴﺎﻥ ﺒﻼ ﺤﺩﻭﺩ‪ .‬ﻫﺫﻩ ﺍﻝﺫﺍﺕ ﺍﻷﺨﺭﻯ ﻗﺩ ﺨﹸﻠﻕ‬
‫ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺃﺠﻠﻬﺎ‪ ،‬ﻭﻝﺫﻝﻙ ﻓﻼ ﺘﻜﺘﻤل ﺤﻴﺎﺘﻪ ﻭﺘﺼل ﺇﻝﻰ ﺴﻌﺎﺩﺘﻬﺎ‬
‫ﻻ ﻓﻲ ﻫﺫﻩ ﺍﻝﺫﺍﺕ ﺍﻝﺘﻲ ﻫﻰ ﺍﷲ‪،‬‬
‫ﻭﺭﺍﺤﺘﻬﺎ ﻭﺘﺤﻘﻕ ﻏﺎﻴﺘﻬﺎ ﺍﻝﻌﻅﻤﻰ ﺇ ﹼ‬
‫ﺨﺎﻝﻕ ﺍﻹﻨﺴﺎﻥ ﻭﺃﺒﻭﻩ‪.‬‬
‫ﻝﻘﺩ ﺨﻠﻕ ﺍﷲ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺼﻭﺭﺘﻪ ﻤﺜﺎﻝﻪ‪ ،‬ﻓﺎﻹﻨﺴﺎﻥ ﺒﻤﻘﺘﻀﻰ‬
‫ﺃﺼﻠﻪ ﻭﺘﻜﻭﻴﻨﻪ‪ ،‬ﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﻌﻴﺵ ﻭﻴﺴﻌﺩ ﺇﻥ ﻝﻡ ﻴﻜﻥ ﺍﷲ ﻫﻭ ﻏﺎﻴﺔ‬
‫ﺤﻴﺎﺘﻪ ﻭﺠﻬﺎﺩﻩ ﻭﺃﺘﻌﺎﺒﻪ ﻭﺁﻻﻤﻪ ﻭﻜل ﻤﺎ ﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻝﻪ ﺼﻠﺔ‬
‫ﺒﺎﻹﻨﺴﺎﻥ‪ .‬ﻓﺈﺫﺍ ﺃﺤﺱ ﺍﻹﻨﺴﺎﻥ ﺃﻨﻪ ﻤﺨﻠﻭﻕ ﻤﻥ ﺃﺠل ﺍﷲ ﺃﺒﻴﻪ ﻝﻴﻜﻭﻥ ﻝﻪ‬
‫ﺍﺒﻨﹰﺎ ﻴﺴﻌﺩ ﺒﺤﺒﻪ ﻭﻴﺸﺘﺭﻙ ﻓﻲ ﺤﻴﺎﺘﻪ‪ .‬ﻜﺎﺒﻥ ﻤﺤﺒﻭﺏ ﻭﻜﺎﺒﻥ ﻤﻁﻴﻊ ﻓﻲ‬
‫ﺍﻝﻭﻗﺕ ﻨﻔﺴﻪ ﻤﻭﺠﻬ‪‬ﺎ ﻜل ﻗﻠﺒﻪ ﺇﻝﻰ ﺍﷲ‪ ،‬ﻓﺈﻨﻪ ﻴﺩﺨل ﻓﻲ ﺤﺎﻝﺔ ﺇﻨﺴﺠﺎﻡ ﻤﻊ‬
‫ﺍﷲ ﻭﺒﺎﻝﺘﺎﻝﻰ ﻓﻲ ﺇﻨﺴﺠﺎﻡ ﻤﻊ ﺫﺍﺘﻪ ﺍﻝﻤﺨﻠﻭﻗﺔ ﻝﻬﺫﻩ ﺍﻝﻐﺎﻴﺔ‪ ،‬ﻭﺒﺎﻝﺘﺎﻝﻰ‬
‫ﺭﺍ ﻋﻠﻰ‬
‫ﺴﺘﺘﻀﺢ ﺃﻤﺎﻤﻪ ﺍﻝﺭﺅﻴﺎ ﻭﻴﺘﺠﻠﻰ ﻗﺩﺍﻤﻪ ﺍﻝﻬﺩﻑ ﻭﻴﺼﺒﺢ ﻗﺎﺩ ‪‬‬
‫ﺍﻝﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺜﻘﺎﻓﺔ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺤﻘﻴﻘﻴﺔ‪ ،‬ﻭﺃﻯ ﺜﻘﺎﻓﺎﺕ ﺃﺨﺭﻯ ﻴﺘﺒﻨﺎﻫﺎ ﺇﻨﺴﺎﻥ‬

‫ﻴﻅﻬﺭ ﻤﻼﻤﺤﻪ ﺒﻜل ﻭﻀﻭﺡ ﻓﻲ ﺴﻌﻲ ﺇﻨﺴﺎﻥ ﺍﻝﻌﺼﺭ ﺍﻝﺤﺩﻴﺙ ﻝﺘﺒﻨﻰ ﺇﺤﺩﻯ ﻫﺫﻩ ﺍﻝﺜﻘﺎﻓﺎﺕ ﻤﻨﻔﺭﺩﺓ ﺃﻭ‬ ‫‪٥٦‬‬

‫ﻜﻠﻬﺎ ﻤﻌ‪‬ﺎ ﻓﻲ ﻤﺤﺎﻭﻝﺔ ﻤﻨﻪ ﻹﻜﺘﺸﺎﻑ ﻏﺎﻴﺔ ﻭﺠﻭﺩﻩ ﻭﻫﺩﻑ ﺤﻴﺎﺘﻪ‪.‬‬

‫ﺍﻝﻌﺼﺭ ﺍﻝﺤﺩﻴﺙ ﻓﻲ ﺴﻌﻴﻪ ﺍﻝﻼﻫﺙ ﻨﺤﻭ ﺇﻋﻁﺎﺀ ﻤﻌﻨﻰ ﻝﻠﺤﻴﺎﺓ‪ .‬ﻭﻋﺒﺜﹰﺎ‬
‫ﻴﺤﺎﻭل ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﻴﻘﻴﻡ ﻤﻥ ﻨﻔﺴﻪ ﻭﺤﻴﺎﺘﻪ ﻭﻋﻘﻠﻪ ﻭﻤﺨﺘﺭﻋﺎﺘﻪ ﻭﺜﻘﺎﻓﺎﺘﻪ‬
‫ﻏﺎﻴﺔ ﻭﻫﺩﻓﹰﺎ ﻝﻭﺠﻭﺩﻩ‪ ،‬ﻭﻋﺒﺜﹰﺎ ﻴﺤﺎﻭل ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﻴﺅﻝﻪ ﻨﻔﺴﻪ ﺃﻯ ﻴﻀﻊ‬
‫ﻨﻔﺴﻪ ﻤﻜﺎﻥ ﺨﺎﻝﻘﻪ‪ .٥٧‬ﻓﻬﻭ ﺒﺫﻝﻙ ﺴﻴﻅل ﺒﻤﻘﺘﻀﻰ ﺘﻜﻭﻴﻨﻪ ﻗﻠﻘﹰﺎ ﻭﻋﺎﺠﺯ‪‬ﺍ‬
‫ﻋﻥ ﺃﻥ ﻴﺤﻘﻕ ﺴﻌﺎﺩﺘﻪ‪ ،‬ﺇﻥ ﻝﻡ ﻴﻌﺘﺭﻑ ﺒﺎﻝﺤﻘﻴﻘﺔ ﺍﻝﻤﺤﻔﻭﺭﺓ ﻓﻲ ﺃﻋﻤﺎﻕ‬
‫ﻻ ﻓﻲ ﺍﷲ ﺃﺒﻴﻪ‪.‬‬
‫ﻜﻴﺎﻨﻪ ﻭﻫﻰ ﺃﻥ ﺤﻴﺎﺘﻪ ﻻ ﺘﺼل ﺇﻝﻰ ﻏﺎﻴﺘﻬﺎ ﻭﺴﻌﺎﺩﺘﻬﺎ ﺇ ﹼ‬
‫ﻭﻫﻨﺎ ﺘﺘﻀﺢ ﺃﻫﻤﻴﺔ ﺍﻹﻴﻤﺎﻥ ﺒﺄﻝﻭﻫﻴﺔ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﺒﺎﻝﻨﺴﺒﺔ ﻝﻠﻤﺴﻴﺤﻰ ﻓﻲ‬
‫ﻤﻭﺍﺠﻬﺘﻪ ﻝﻘﻀﺎﻴﺎ ﺍﻝﻌﺼﺭ‪ .‬ﻷﻥ ﻫﺫﻩ ﺍﻝﻌﻼﻗﺔ ﺍﻝﻌﻤﻴﻘﺔ ﺒﻴﻥ ﺘﻜﻭﻴﻥ ﺍﻹﻨﺴﺎﻥ‬
‫ﻭﺒﻴﻥ ﺍﷲ ـ ﺍﻝﺫﻱ ﺠﺒﻠﻪ‪ ،‬ﻅﹼﻠﺕ ﻏﻴﺭ ﻭﺍﻀﺤﺔ ﻭﻤﻁﻤﻭﺴﺔ ﺒﺴﺒﺏ ﻅﻠﻤﺔ‬
‫ﺠﻬل ﺍﻹﻨﺴﺎﻥ‪ ،‬ﺇﻝﻰ ﺃﻥ ﻭﻀﺤﺕ ﻭﻀﻭﺤ‪‬ﺎ ﻋﺠﻴﺒ‪‬ﺎ‪ ،‬ﻭﻅﻬﺭﺕ ﻓﻲ ﺃﺒﻬﻰ‬
‫ﺼﻭﺭﻫﺎ ﺒﻤﺠﻰﺀ ﺍﻝﺭﺏ ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ ﺍﺒﻥ ﺍﷲ ﻤﻥ ﺍﻝﺴﻤﺎﺀ ﻓﻲ ﺼﻭﺭﺓ‬
‫ﺇﻨﺴﺎﻥ‪ .‬ﻭﺒﻤﺠﻰﺀ ﻴﺴﻭﻉ ﺇﻝﻰ ﺍﻝﻌﺎﻝﻡ ﺒﺩﺃﻨﺎ ﻨﻜﺘﺸﻑ ﻷﻭل ﻤﺭﺓ ﻫﺫﻩ ﺍﻝﻌﻼﻗﺔ‬
‫ﺍﻝﺤﻤﻴﻤﻴﺔ ﺒﺎﷲ ﻜﺂﺏ ﺨﺎﻝﻕ ﻤﺤﺏ ﻭﻨﺘﻌﺭﻑ ﻋﻠﻰ ﻴﺴﻭﻉ ﺍﻝﺫﻱ ﻫﻭ ﺍﻝﻨﻭﺭ‬
‫ﺍﻝﺤﻘﻴﻘﻲ ﺍﻝﺫﻱ ﻴﻨﻴﺭ ﻗﻠﺏ ﺍﻹﻨﺴﺎﻥ ﻭﻴﻜﺸﻑ ﻝﻨﺎ ﺤﻘﻴﻘﺔ ﺍﻝﻬﺩﻑ ﻤﻥ ﺤﻴﺎﺘﻨﺎ‬
‫ﻭﻤﻥ ﻭﺠﻭﺩﻨﺎ‪ ،‬ﺒل ﻭﻴﺴﻨﺩﻨﺎ ﻭﻴﻌﻤل ﻓﻴﻨﺎ ﻝﻤﻭﺍﺠﻬﺔ ﺃﻴﺔ ﺘﺤﺩﻴﺎﺕ ﺇﻴﻤﺎﻨﻴﺔ‬
‫ﻜﺎﻨﺕ ﺃﻡ ﺜﻘﺎﻓﻴﺔ ﺃﻡ ﺇﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻷﻨﻨﺎ ﺒﻪ ﻨﺤﻴﺎ ﻭﻨﺘﺭﻙ ﻭﻨﻭﺠﺩ‬
‫)ﺃﻉ‪.(٢٨:١٧‬‬
‫ﻹﻝﻬﻨﺎ ﺍﻝﻘﺩﻭﺱ ﺍﻵﺏ ﻭﺍﻻﺒﻥ ﻭﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺩﺱ ﺍﻝﻤﺠﺩ ﻭﺍﻹﻜﺭﺍﻡ ﻤﻥ‬
‫ﺍﻵﻥ ﻭﺇﻝﻰ ﺍﻷﺒﺩ ﺁﻤﻴﻥ‪.‬‬

‫ﺍﻷﻤﺭ ﺍﻝﺫﻱ ﺘﺤﺩﺙ ﻋﻨﻪ "ﺠﻭﺵ ﻤﺎﻜﺩﻭﻴل" ﻭﺃﺴﻤﺎﻩ ﺤﻘﺒﺔ ﻤﺎ ﺒﻌﺩ ﺍﻝﺤﺩﺍﺜﺔ ﻜﻤﺎ ﺴﺒﻕ ﺍﻝﻘﻭل‪.‬‬ ‫‪٥٧‬‬
 ‫ا!‪ H$‬وا‪ l14‬ا‪H$‬‬
‫د‪ .‬وه) (' ن  ‬
‫‪٥٨‬‬
‫? َ‪ ,&ُ 1‬ا‪$‬‬
‫‪ :i‬ا!} َ‬
‫أو ً‬
‫ا‪ - ُ *+‬ا‪ /0‬س‪:‬‬
‫ﻴﺭﻯ ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ ﺍﻝﻔﻡ‬
‫ﺃﻥ ﺍﻝﺴﻴﺩ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺫﻯ ﺼﻨﻊ‬
‫ﻤﻌﺠﺯﺍﺕ ﺒﻼ ﺤﺼﺭ‪ .‬ﻝﻡ ﻴ‪‬ﺸﺒﻊ ﺍﻝﺠﻤﻊ‬
‫ﻼ‪ ] :‬ﻝﻡ ﻴﻔﻌل ﻫﺫﻩ‬
‫ﺇﻻ ﻤﺭﺘﻴﻥ‪ ،‬ﻗﺎﺌ ﹰ‬
‫ﺍﻝﻤﻌﺠﺯﺓ )ﺍﺸﺒﺎﻉ ﺍﻝﺠﻤﻭﻉ( ﻋﻠﻰ‬
‫ﺍﻝﺩﻭﺍﻡ ﻭﺇﻨﻤﺎ ﻤﺭﺘﻴﻥ ﻓﻘﻁ‪ ،‬ﻝﻜﻰ ﻴﺘﻌﻠﻤﻭﺍ‬
‫ﺃﻻ ﻴﻜﻭﻨﻭﺍ ﻋﺒﻴﺩ‪‬ﺍ ﻝﺒﻁﻭﻨﻬﻡ‪ ،‬ﻭﺇﻨﻤﺎ‬
‫ﻴﻠﺯﻤﻬﻡ ﺃﻥ ﻴﻠﺘﺼﻘﻭﺍ ﺩﻭﻤﹰﺎ ﺒﺎﻝﺭﻭﺤﻴﺎﺕ‪.‬‬
‫ﻫﻜﺫﺍ ﻝﻨﻠﺘﺼﻕ ﻨﺤﻥ ﺃﻴﻀ‪‬ﺎ ﺒﺎﻝﺭﻭﺤﻴﺎﺕ‬
‫ﻓﻨﻁﻠﺏ ﺍﻝﺨﺒﺯ ﺍﻝﺴﻤﺎﻭﻯ ﺍﻝﻤﺸﺒﻊ‪،‬‬
‫ﻤﻌﺘﺒﺭﻴﻥ ﺍﻷﻤﻭﺭ ﺍﻝﻤﺎﺩﻴﺔ ﺃﻤﻭﺭﹰﺍ ﺜﺎﻨﻭﻴﺔ‬
‫ﺒﺎﻝﻨﺴﺒﺔ ﻝﻠﻤﺴﻴﺢ ﺍﻝﺨﺒﺯ ﺍﻝﺴﻤﺎﻭﻯ[‪.٥٩‬‬
‫ﻜﻤﺎ ﻴﺘﺤﺩﺙ ﺍﻝﺸﻴﺦ ﺍﻝﺭﻭﺤﺎﻨﻲ ﻜﺜﻴﺭ‪‬ﺍ ﻓﻲ ﻫﺫﺍ ﺍﻝﻤﻭﻀﻭﻉ‪:‬‬

‫ﺒﺘﺼﺭﻑ ﻋﻥ "ﺍﻝﻤﺴﻴﺤﻰ ﻭﺍﻝﻌﺒﻭﺭ ﺇﻝﻰ ﺍﻝﺴﻤﺎﺀ"‪ ،‬ﻝﻠﻘﻤﺹ ﺘﺎﺩﺭﺱ ﻴﻌﻘﻭﺏ ﺴﻨﺔ ‪١٩٩٨‬ﻡ ﺹ ‪ ٢٤٤‬ـ‬ ‫‪٥٨‬‬

‫‪.٢٥٣‬‬
‫‪59‬‬
‫‪In Matt. Hom. 49:4.‬‬
 ‫‪ +‬ﻤﻥ ﺫﺍﻕ ﻁﻌﻤﻙ ﺃﻴﻬﺎ ﺍﻝﺤﻠﻭ‪ ،‬ﺃﻴﻬﺎ ﺍﻝﻠﺫﻴﺫ‪ ،‬ﺒﻔﻬﻡ‪.٦٠‬‬
‫‪ +‬ﻤﺘﻰ ﻴﺼﺒﺢ ﻁﻌﺎﻤﻨﺎ ﻫﻭ ﺇﻝﻬﻨﺎ ﺍﻝﺫﻯ ﺼﺎﺭ ﺒﻨﻔﺴﻪ ﻏﺫﺍ ‪‬ﺀ ﻝﻤﺤﺒﻴﻪ‪ ،‬ﻭﺍﻝﺫﻯ‬
‫ﻴﻤﺘﺹ ﻤﻨﻪ ﺁﻜﻠﻭﻩ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺸﻬﻴﺔ‪!٦١‬‬
‫ﻁﻭﺒﻰ ﻝﻤﺤﺒﻴﻙ‪ ،‬ﺃﻴﻬﺎ ﺍﻝﻤﺤﺒﻭﺏ ﺍﻝﺫﻯ ﻻ ‪‬ﻴﺸﹾ ‪‬ﺒﻊ‪ ‬ﻤﻨﻪ‪:‬‬
‫ﻓﻌﻨﺩﻤﺎ ﺃﺸﺒﻌﺘﻨﻰ ﻤﻨﻙ ﻭﻓﻴﺭﺍﹰ‪ ،‬ﺘﻀﺎﻋﻑ ﺠﻭﻋﻰ ﺇﻝﻴﻙ ﺒﺈﺸﺘﻬﺎﺌﻙ‪ ،‬ﺒﺸﻜل ﻴﺘﺠﺎﻭﺯ‬
‫ﺍﻝﻘﻭﺓ !‬
‫ﻝﻤﺎ ﻁﺭﺤﺘﻨﻰ ﺒﻠﺠﺘﻙ ﻷﺸﺭﺏ ﺒﻼ ﻜﻴل‪ ،‬ﺃﻝﻬﺒﻨﻰ ﺍﻝﺴﻜﺭ ﺒﻤﺤﺒﺘﻙ! ﻭﻫﺎ ﻗﻠﺒﻰ ﻴﺘﻘﺩ‬
‫ﻋﻁﺸﹰﺎ ﺇﻝﻰ ﻴﻨﺒﻭﻋﻙ‪!٦٢‬‬
‫ﺍﻝﻤﺴﻴﺢ ﻴﺘﻜﺊ ﻋﻠﻰ ﻤﺎﺌﺩﺓ ﺍﻝﺴﻬﺎﺭﻯ ﻭﺍﻝﺼﻭﺍﻤﻴﻥ‪ ،‬ﻭﻴﻁﻌﻤﻬﻡ ﺒﺤﻼﻭﺓ ﻓﺎﺌﻘﺔ‪:‬‬
‫ﺍﻤﺽ ﺨﺫ ﻤﻨﻬﺎ ﺩﻭﺍﺀ ﺍﻝﺤﻴﺎﺓ ﻭﺍﺤﻴﻰ ﺒﻪ ﻤﻭﺕ ﻨﻔﺴﻙ‪ .‬ﻓﺈﻥ ﺍﻝﺤﺒﻴﺏ ﻤﺘﻜﺊ ﺒﻴﻨﻬﻡ‪،‬‬
‫ﻭﻝﻤﺎﺌﺩﺘﻬﻡ ﻴﻁﻬﺭ‪ ،‬ﻭﻴ‪‬ﻐﻴ‪‬ﺭ ﻤﺭﺍﺭﺓ ﻏﺫﺍﺌﻬﻡ ﺒﺤﻼﻭﺓ ﻻ ﺘﹸﻔﺴﺭ‪ ،‬ﻭﺘﺭﻓﺭﻑ ﻋﻠﻴﻬﻡ‬
‫ﺍﻷﺭﻭﺍﺡ ﺍﻝﺨﺎﺩﻤﺔ )ﺍﻝﻤﻼﺌﻜﻴﺔ( ﻭﺘﺴﻨﺩﻫﻡ ﺒﻘﻭﺘﻬﺎ‪.‬‬
‫ﺃﻋﺭﻑ ﺇﻨﺴﺎﻨﹰﺎ ﻤﻥ ﺍﻷﺨﻭﺓ ﻜﺎﻥ ﻴﺒﺼﺭ ﻫﺫﺍ ﻋﻼﻨﻴﺔ‪.٦٣‬‬
‫ﺍﻝﺨﺒﺯ ﺍﻝﻨﺎﺯل ﻤﻥ ﺍﻝﺴﻤﺎﺀ ﻗﻭﺕ ﺍﻝﻁﻭﺒﺎﻭﻴﻴﻥ‪ ،‬ﻭﺍﻝﻤﺎﺀ ﺍﻝﺤﻰ ﻤﺸﺭﺒﻬﻡ‪:‬‬
‫ﻓﻁﻭﺒﻰ ﻝﻤﻥ ﻓﻁﻡ ﻨﻔﺴﻪ ﻋﻥ ﺍﻝﻤﺩﻴﺢ ﺍﻝﺫﻯ ﻴﻀل ﺍﻝﻘﻠﺏ ﻋﻥ ﺨﺎﻝﻘﻪ‪ ،‬ﻓﺈﻨﻪ ﻴﺄﻜل‬
‫ﻤﻥ ﺘﻠﻙ ﺍﻝﻤﺎﺌﺩﺓ ﺍﻝﺘﻰ ﻴﻐﺘﺫﻯ ﺒﻬﺎ ﻗﻭﺍﺕ ﺍﻝﻨﻭﺭ‪.‬‬
‫ﻁﻭﺒﻰ ﻝﻤﻥ ﺼﺎﺭﺕ ﻗﻭﺘﻪ ﺫﺍﻙ ﺍﻝﺨﺒﺯ ﺍﻝﺫﻯ ﻨﺯل ﻤﻥ ﺍﻝﻌﻼﺀ ﺍﻝﻤﻌﻁﻰ ﺍﻝﺤﻴﺎﺓ‬
‫ﻝﻠﺨﻠﻴﻘﺔ‪ .‬ﻁﻭﺒﻰ ﻝﻤﻥ ﻴﻨﻅﺭ ﻓﻰ ﺸﺭﺒﻪ ﺍﻝﻤﺎﺀ ﺍﻝﺤﻰ ﺍﻝﺫﻯ ﺠﺭﻯ ﻝﻨﺎ ﻤﻥ ﺤﻀﻥ‬
‫ﺍﻵﺏ‪ ،‬ﻭ ‪‬ﻴﺴﻜﺭ ﻗﻠﺒﻪ ﺒﺎﻝﻔﺭﺡ‪.‬‬

‫ﺭﺴﺎﻝﺔ ‪.٢:٦‬‬ ‫‪٦٠‬‬

‫ﺭﺴﺎﻝﺔ ‪.٢:٤٥‬‬ ‫‪٦١‬‬

‫ﺭﺴﺎﻝﺔ ‪.٢:٤٦‬‬ ‫‪٦٢‬‬

‫ﻤﻴﻤﺭ ﻋﻠﻰ ﺍﻝﺘﺤﺫﻴﺭ ﻭﺍﻝﺘﺤﻔﻅ ‪ ...‬ﻤﻥ ﺍﻝﻤﺘﻭﺍﻨﻴﻥ‪.‬‬ ‫‪٦٣‬‬

‫‪ +‬ﻁﻭﺒﻰ ﻝﻤﻥ ﺍﺼﻁﺒﻐﺕ ﻨﻔﺴﻪ ﺒﺤﻼﻭﺓ ﺇﻝﻬﻪ‪ ،‬ﻭﺍﻗﺘﻨﺕ ﻋﻅﺎﻤﻪ ﺍﻝﺩﺴﻡ ﻤﻨﻪ‬
‫ﺃﻴﻀ‪‬ﺎ‪!٦٤‬‬
‫‪ +‬ﺍﻝﻜﻠﻤﺔ ﻫﻭ ﻤﺄﻜل ﻝﻠﺨﻠﻴﻘﺔ ﺍﻝﺠﺩﻴﺩﺓ‪ ،‬ﻭﻤﺸﺭﺒﻪ ﻓﺭﺡ ﻝﻬﺎ‪ .‬ﻭﺸﻤﺴﻪ ﺸﻤﺱ ﻝﻬﺎ‪،‬‬
‫ﻭﺜﻭﺒﻪ ﺜﻭﺏ ﻝﻬﺎ‪ .‬ﻭﺭﺅﻴﺘﻪ ﺒﺼﺭ ﻝﻬﺎ‪ .‬ﻭﻫﻜﺫﺍ ﺘﺠﺩ ﺍﻝﺨﻠﻴﻘﺔ ﺫﺍﺘﻬﺎ ﻓﻰ ﺨﺎﻝﻘﻬﺎ‪.٦٥‬‬
‫‪ +‬ﻤﻥ ﺒﻜﻭﺍ )ﻋﻠﻰ ﺨﻁﺎﻴﺎﻫﻡ( ﺤﺘﻰ ﺘﻤﺭﺭ ﻁﻌﺎﻤﻬﻡ ﻓﻰ ﺃﻓﻭﺍﻫﻡ‪ ،‬ﻓﺈﻨﻬﻡ ﻴﺘﻨﺎﻭﻝﻭﻥ‬
‫‪٦٦‬‬
‫)ﺍﻝﺸﻴﺦ ﺍﻝﺭﻭﺤﺎﻨﻰ "ﻴﻭﺤﻨﺎ ﺴﺎﺒﺎ"(‬ ‫ﺍﻝﻤﺴﻴﺢ ﺒﺈﺒﺘﻬﺎﺝ ﻗﻠﺏ‬
‫ا!} &
‪ ,‬ا! ‪:‬‬
‫‪ +‬ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﺃﻏﺴﻁﻴﻨﻭﺱ‪ :‬ﻜﺎﻨﺕ ﻤﺭﺜﺎ ﺘﻬﺘﻡ ﺃﻥ ﺘﻁﻌﻡ ﺍﻝﺭﺏ‪ ،‬ﻭﺃﻤﺎ ﻤﺭﻴﻡ‬
‫ﻓﺎﻫﺘﻤﺕ ﺃﻥ ﻴﻁﻌﻤﻬﺎ ﺍﻝﺭﺏ‪.‬‬
‫‪ +‬ﺃﻴﻀ‪‬ﺎ ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﺠﻴﺭﻭﻡ‪ :‬ﻜﻭﻨﻰ ﻜﻤﺭﻴﻡ ﺘﻔﻀﻠﻴﻥ ﻁﻌﺎﻡ ﺍﻝﻨﻔﺱ ﻋﻥ ﻁﻌﺎﻡ‬
‫ﺍﻝﺠﺴﺩ‪ .‬ﺍﺘﺭﻜﻰ ﺃﺨﻭﺍﺘﻙ ﻴﺠﺭﻴﻥ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﻝﻴﺩﺒﺭﻥ ﺒﻠﻴﺎﻗﺔ ﻜﻴﻑ ﻴﺴﺘﻀﻔﻥ‬
‫ﺍﻝﻤﺴﻴﺢ‪ ،‬ﺃﻤﺎ ﺃﻨﺕ ﻓﺈﺫ ﺘﺘﺭﻜﻴﻥ ﺜﻘل ﺍﻝﻌﺎﻝﻡ‪ ،‬ﺍﺠﻠﺴﻰ ﻋﻨﺩ ﻗﺩﻤﻰ ﺍﻝﺭﺏ ﻝﺘﺸﺒﻌﻰ‬
‫ﻤﻨﻪ‪ ،‬ﻭﻗﻭﻝﻰ ﻝﻪ ‪" :‬ﻭﺠﺩﺕ ﻤﻥ ﺘﺤﺒﻪ ﻨﻔﺴﻰ ﻓﺄﻤﺴﻜﺘﻪ ﻭﻝﻡ ﺃﺭﺨﻪ" )ﻨﺵ‪.٦٧(٤:٣‬‬
‫‪ +‬ﻭﻴﻭﻀﺢ ﺍﻝﻘﺩﻴﺱ ﻜﻠﻴﻤﻨﺩﺱ ﺍﻷﺴﻜﻨﺩﺭﻯ ﺒﺄﻥ ﺍﻝﻤﺴﻴﺢ‪ :‬ﻴﻁﻌﻡ ﺃﻭﻝﺌﻙ ﺍﻝﺫﻴﻥ‬
‫ﺴﺒﻭﻥ ﺴﻤﺎﺌﻴﻴﻥ ﺒﻴﻥ ﺍﻝﺒﺸﺭ ﺤﺘﻰ ﻴﺼﻠﻭﺍ ﺇﻝﻰ ﺍﻷﺒﺩﻴﺔ‪.٦٨‬‬
‫‪‬ﻴﺤ‪ ‬‬

‫? َ‪ ,َ &ُ 1‬ه ا ا‪: GP‬‬

‫َ‬
‫ﻴﻌﻠﻕ ﺍﻝﻌﻼﻤﺔ ﺃﻭﺭﻴﺠﻴﻨﻭﺱ ﻋﻠﻰ ﺍﻵﻴﺔ‪ " :‬ﻓﺘﺄﻜﻠﻭﻥ ﺨﺒﺯﻜﻡ ﺒﺎﻝﺸﺒﻊ" )ﻻ‪(٥:٢٦‬‬
‫ﻼ ] ﻻ ﺃﻓﻬﻡ ﻫﺫﺍ ﺍﻝﻘﻭل ﻋﻠﻰ ﺃﻨﻪ ﺒﺭﻜﺔ ﺠﺴﺩﻴﺔ‪ ،‬ﻷﻨﻪ ﻴﺠﺏ ﺃﻥ ﻨﻨﻅﺭ ﺇﻝﻰ‬
‫ﻗﺎﺌ ﹰ‬

‫ﺭﺴﺎﻝﺔ ‪. ٢:٣٨‬‬ ‫‪٦٤‬‬

‫ﺭﺴﺎﻝﺔ ‪.٦:٢،٧‬‬ ‫‪٦٥‬‬

‫ﺭﺴﺎﻝﺔ ‪.٤:١١‬‬ ‫‪٦٦‬‬

‫‪67‬‬
‫‪Ep 22:24.‬‬
‫‪68‬‬
‫‪Paedagogus 1:6.‬‬
‫ﺍﻝﻘﺎﺌل‪ " :‬ﺃﻨﺎ ﻫﻭ ﺍﻝﺨﺒﺯ ﺍﻝﻨﺎﺯل ﻤﻥ ﺍﻝﺴﻤﺎﺀ‪ ،‬ﻤﻥ ﻴﺄﻜل ﻤﻥ ﻫﺫﺍ ﺍﻝﺨﺒﺯ ﻴﺤﻴﺎ ﺇﻝﻰ‬
‫ﺍﻷﺒﺩ" )ﻴﻭ‪ (٥١:٦‬ﻝﻨﺘﺄﻤل ﺃﻥ ﺍﻝﻨﺎﻁﻕ ﺒﻬﺫﺍ ﻫﻭ " ﺍﻝﻜﻠﻤﺔ " )ﻴﻭ‪ ،(١:١‬ﺍﻝﺫﻯ ‪‬ﻴﺸﺒﻊ‬
‫ﺍﻝﻨﻔﻭﺱ‪ .‬ﻭﻫﻜﺫﺍ ﻨﻔﻬﻡ ﺍﻝﺨﺒﺯ ﺍﻝﺫﻯ ﻤﻥ ﻋﻨﺩ ﺍﻝﺭﺏ ﻋﻠﻰ ﺃﻨﻪ ﺨﺒﺯ ﺍﻝﺤﻴﺎﺓ‪ ...‬ﻴﻘﺩﻡ‬
‫ﻝﻨﺎ ﺴﻠﻴﻤﺎﻥ ﻨﻔﺱ ﺍﻝﻤﻌﻨﻰ‪ ،‬ﺇﺫ ﻴﻘﻭل ﻋﻥ ﺍﻝﺒﺎﺭ " ﺍﻝﺼﺩﻴﻕ ﻴﺄﻜل ﻝﺘﺸﺒﻊ ﻨﻔﺴﻪ‪ ،‬ﺃﻤﺎ‬
‫ﺒﻁﻥ ﺍﻷﺸﺭﺍﺭ ﻓﺘﺤﺘﺎﺝ" )ﺃﻡ‪ ...(٥:١٣‬ﺍﻝﺒﺎﺭ ﻴﺄﻜل ﺨﺒﺯ ﺍﻝﺤﻴﺎﺓ ﻋﻠﻰ ﺍﻝﺩﻭﺍﻡ ﺒﻐﻴﺭ‬
‫ﺘﻭﻗﻑ‪ ،‬ﻓﺘﺸﺒﻊ ﻨﻔﺴﻪ ﺒﺎﻝﻁﻌﺎﻡ ﺍﻝﺴﻤﺎﻭﻯ ﺍﻝﺫﻯ ﻫﻭ ﻜﻠﻤﺔ ﺍﻵﺏ ﻭﺤﻜﻤﺘﻪ‪.٦٩‬‬

‫‪٧٠‬‬
‫ً ‪ :‬ا!} ار‪-‬اؤ ا‪$‬‬
‫
‪ :‬ا!} ا‪i‬ر‪-‬اء ا
ى‬
‫ﺸﺕﹾ ﺇﻝﻴﻙ ﻨﻔﺴﻰ؛ ﻭﺠﺴﺩﻯ ﻓﻰ ﺃﺭﺽ‬
‫ﻁﹶ‬
‫‪ +‬ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﺃﻏﺴﻁﻴﻨﻭﺱ‪ " :‬ﻋ ﹶ‬
‫ﻨﺎﺸﻔﺔ ﻭﻴﺎﺒﺴﺔ ﺒﻼ ﻤﺎﺀ" )ﻤﺯ‪ .(٢:٦٣‬ﺇﻥ ﺍﻝﻨﻔﺱ ﻭﺍﻝﺠﺴﺩ ﻴﻌﻁﺸﺎﻥ ﺇﻝﻰ ﺍﷲ‪...‬‬
‫ﻓﻴﻌﻁﻰ ﺍﷲ ﺍﻝﻨﻔﺱ ﺨﺒﺯﻫﺎ ﺍﻝﺫﻯ ﻫﻭ ﻜﻠﻤﺔ ﺍﻝﺤﻕ‪ ،‬ﻭﻴﻌﻁﻰ ﺍﻝﺠﺴﺩ ﺇﺤﺘﻴﺎﺠﺎﺘﻪ‪،‬‬
‫ﻷﻥ ﺍﷲ ﺨﺎﻝﻕ ﻜﻠﻴﻬﻤﺎ‪.‬‬

‫ﺍﻝﻤﺴﻴﺢ ﻤﺎﺀ ﺍﻝﺤﻴﺎﺓ‬

‫ﻭﻴﻨﺒﻭﻋﻬﺎ‬
‫ﻭﻤﻥ ﻴﺸﺭﺏ ﻤﻨﻪ ﺘﺠﺭﻯ ﻤﻥ ﻗﻠﺒﻪ ﺃﻨﻬﺎﺭ ﻤﺎﺀ ﺤﻰ‪ :‬ﻴﻘﻭل ﺍﻝﺸﻴﺦ ﺍﻝﺭﻭﺤﺎﻨﻰ‪:‬‬
‫ﺇﻨﻨﻰ ﻋﻁﺸﺎﻥ ﺇﻝﻰ ﻤﻴﺎﻩ ﺍﻝﺤﻴﺎﺓ‪ ،‬ﻷﻨﻨﻰ ﻝﻡ ﺃﺠﺭ ﺒﻌﺩ ﺇﻝﻰ ﻴﻨﺒﻭﻉ ﺍﻝﺤﻴﺎﺓ !‬
‫ﻼ ‪ :‬ﻤﻥ ﻜﺎﻥ ﻋﻁﺸﺎﻨﹰﺎ ﻓﻠﻴﺄﺕ ﻭﻴﺸﺭﺏ !‬
‫ﻝﻘﺩ ﺩﻋﺎﻨﻰ ﻤﻊ ﺇﺨﻭﺘﻰ ﻗﺎﺌ ﹰ‬

‫‪69‬‬
‫‪In Lev. Hom 16:5.‬‬
‫ﺒﺘﺼﺭﻑ ﻋﻥ ﺍﻻﻨﺠﻴل ﺒﺤﺴﺏ ﻴﻭﺤﻨﺎ ﺇﺼﺤﺎﺡ ‪ ٦،٤،٣‬ـ ﺍﻝﺠﺯﺀ ﺍﻷﻭل ـ ﺍﻝﻘﻤﺹ ﺘﺎﺩﺭﺱ ﻴﻌﻘﻭﺏ‬ ‫‪٧٠‬‬

‫ﺴﻨﺔ ‪٢٠٠٣‬ﻡ ﺹ ‪ ٤٥٧‬ـ ‪ ،٤٨٤‬ﺃﻤﺎ ﺸﺭﺡ ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺍﻝﻜﺒﻴﺭ ﺇﺼﺤﺎﺡ ‪ ٦،٤،٣‬ﻓﻬﻭ ﻤﻥ ﺸﺭﺡ‬
‫ﺍﻨﺠﻴل ﻴﻭﺤﻨﺎ ﺍﻝﺠﺯﺀ ﺍﻝﺜﺎﻨﻰ ﻭﺍﻝﺜﺎﻝﺙ ـ ﺇﺼﺩﺍﺭ ﻤﺭﻜﺯ ﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺀ ـ ﻨﺼﻭﺹ ﺍﻵﺒﺎﺀ ‪ ٤٢ ،٣٣‬ﻤﺎﻴﻭ‬
‫ﺴﻨﺔ ‪ ١٩٩٥‬ﻭﺃﻏﺴﻁﺱ ﺴﻨﺔ ‪١٩٩٨‬ﻡ‪.‬‬
‫ﻼ‪ :‬ﻴﺎ ﻜل ﺍﻝﻌﻁﺎﺵ‬
‫ﻭﻫﻭﺫﺍ ﺍﻝﻨﺒﻰ ﻴﻨﺨﺴﻨﻰ‪ .‬ﻭﻗﺩ ﺒ‪‬ﺢ ﺤﻠﻘﻪ ﻤﻥ ﺼﺭﺍﺨﻪ ﺇﻝﻰ ﻗﺎﺌ ﹰ‬
‫ﺇﻤﻀﻭﺍ ﺇﻝﻰ ﻤﻴﺎﻩ ﺍﻝﺤﻴﺎﺓ‪ ،‬ﻓﺈﻥ ﺍﻝﺫﻴﻥ ﻴﺸﺭﺒﻭﻥ ﻤﻨﻪ ﺒﻐﻴﺭ ﺸﺒﻊ ﺘﺠﺭﻯ ﻤﻥ ﻗﻠﻭﺒﻬﻡ‬
‫ﺃﻨﻬﺎﺭ ﻤﺎﺀ ﺤﻰ‪.‬‬
‫‪ +‬ﺍﻋﻁﺵ ﺇﻝﻰ ﻴﺴﻭﻉ‪ ،‬ﻓﺘﺭﺘﻭﻯ ﻤﻥ ﺤﺒﻪ‪ .‬ﻫﻜﺫﺍ ﻗﺎل ﻤﺎﺭ ﺍﺴﺤﻕ ﺍﻝﺴﺭﻴﺎﻨﻰ‪:‬‬
‫ﺍﻏﻤﺽ ﻋﻴﻨﻴﻙ ﻋﻥ ﻜﺭﺍﻤﺎﺕ ﺍﻝﻌﺎﻝﻡ‪ ،‬ﻓﺘﺴﺘﺤﻕ ﺃﻥ ﻴﻤﻸ ﻗﻠﺒﻙ ﺒﺴﻼﻡ ﺍﷲ‪ .‬ﺼﻡ‬
‫ﻋﻥ ﻤﺸﺘﻬﻴﺎﺕ ﺍﻝﻌﻴﻭﻥ‪ ،‬ﻓﺘﺴﺘﺤﻕ ﻓﺭﺡ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ‪.٧١‬‬
‫ﺍﻝﺸﺭﺍﺏ ﺍﻝﻁﺒﻴﻌﻰ ﺍﻝﻤﻨﺎﺴﺏ ﻭﺍﻝﻀﺭﻭﺭﻯ ﻝﻠﻅﻤﺂﻥ ﻫﻭ ﺍﻝﻤﺎﺀ‪ .‬ﺫﻝﻙ ﻫﻭ‬
‫ﺍﻝﺸﺭﺍﺏ ﺍﻝﺒﺴﻴﻁ ﺍﻝﺫﻯ ﻴﺤﻔﻅ ﻝﻺﻨﺴﺎﻥ ﻭﻋﻴﻪ ﻭﻋﻘﻠﻪ‪ ،‬ﻫﺫﺍ ﺍﻝﺫﻯ ﺘﺩﻓﻕ ﻤﻥ‬
‫ﺍﻝﺼﺨﺭﺓ ﺍﻝﺘﻰ ﻀﺭﺒﻬﺎ ﻤﻭﺴﻰ‪ ،‬ﻭﺫﻝﻙ ﻋﻨﺩﻤﺎ ﺃﻋﻁﺎﻩ ﺍﷲ ﻝﻠﻌﺒﺭﺍﻨﻴﻴﻥ )ﺨﺭ‪:١٧‬‬
‫‪٥‬ـ‪ .(٧‬ﻝﻜﻥ ﻋﻨﺩﻤﺎ ﻨﺸﺭﺏ ﺩﻡ ﺍﻝﻤﺴﻴﺢ ﻨﺼﻴﺭ ﺸﺭﻜﺎﺀ ﻤﻌﻪ ﻓﻰ ﺍﻷﺒﺩﻴﺔ‪...‬‬
‫ﻭﺍﻝﺫﻴﻥ ﻴﺘﻨﺎﻭﻝﻭﻥ ﻤﻨﻪ ﺒﺎﻹﻴﻤﺎﻥ ﻴﺘﻘﺩﺴﻭﻥ ﻓﻰ ﺍﻝﺠﺴﺩ ﻭﺍﻝﺭﻭﺡ‪.٧٢‬‬

‫أ ـ ا!} إر‪-‬اؤ ا‪ / F :$‬س ( ا‪٣  DE‬‬

‫" ﻭﻝﻤﺎ ﻓﺭﻏﺕ ﺍﻝﺨﻤﺭ ﻗﺎﻝﺕ ﺃﻡ‬
‫ﻴﺴﻭﻉ ﻝﻪ ‪ :‬ﻝﻴﺱ ﻝﻬﻡ ﺨﻤﺭ"‬
‫)ﻴﻭ‪(٣:٣‬‬
‫ﻫﺫﺍ ﻫﻭﺤﺎل ﺇﺴﺭﺍﺌﻴل‪ ،‬ﺇﺫﺍ‬
‫ﺯﺍﻝﺕ ﻋﻨﻬﻡ ﺒﻬﺠﺔ ﺍﻝﺨﻼﺹ ‪.‬‬
‫ﻝﻘﺩ ﺇﻜﺘﺸﻔﺕ ﺃﻡ ﻴﺴﻭﻉ‪ ،‬ﺍﺒﻨﺔ ﺇﺴﺭﺍﺌﻴل‪ ،‬ﻤﺎ ﺤل ﺒﻜل ﺸﻌﺒﻬﺎ ﻭﺒﺄﻫل ﺍﻝﻌﺭﺱ‪،‬‬
‫ﻓﺼﺭﺨﺕ ﺇﻝﻰ ﺍﻝﻌﺭﻴﺱ ﺍﻝﺴﻤﺎﻭﻯ ﺍﻝﺫﻯ ﻭﺤﺩﻩ ﻗﺎﺩﺭ ﺃﻥ ﻴﻔﻴﺽ ﺤﻴﺎﺽ‬
‫ﺍﻝﻤﻌﺎﺼﺭ ﺨﻤ ‪‬ﺭﺍ ﻭﺯﻴ ﹰﺘﺎ )ﻴﻭ‪ .(٢٤:٢‬ﺒﺎﺴﻡ ﺍﻝﺒﺸﺭﻴﺔ ﻜﻠﻬﺎ ﺭﺩﺩﺕ ﻗﻭل ﺃﺒﻴﻬﺎ ﺩﻭﺍﺩ‬

‫ﺠﺯﺀ ﻤﻥ ﻤﻴﻤﺭ ‪.٢‬‬ ‫‪٧١‬‬

‫‪72‬‬
‫‪Paedagogus 3:2.‬‬
 ‫ﺍﻝﻨﺒﻰ " ﺭﺩ ﻝﻰ ﺒﻬﺠﺔ ﺨﻼﺼﻙ" )ﻤﺯ‪.(٥١‬‬
‫ﺍﻝﻠﺠﻭﺀ ﺇﻝﻰ ﺍﻝﻴﻨﺒﻭﻉ ﻝﺘﻨﺎل ﻤﻨﻪ ﺒﻔﻴﺽ‪:‬‬
‫ﺘﺼ ‪‬ﺭﻑ ﺍﻝﻘﺩﻴﺴﺔ ﻤﺭﻴﻡ ﻴﻜﺸﻑ ﻋﻥ ﺃﻤﻭﻤﺔ ﺍﻝﻤﺅﻤﻥ ﻭﺍﻫﺘﻤﺎﻤﻪ ﺒﺴﺩ‬
‫ﺍﺤﺘﻴﺎﺠﺎﺕ ﺍﻝﻐﻴﺭ‪ ،‬ﻭﻝﻴﺱ ﺇﺤﺘﻴﺎﺠﺎﺘﻪ ﻫﻭ‪ ،‬ﻭﺃﻨﻪ ﻴﻠﺠﺄ ﺃﻭ ﹰﻻ ﺇﻝﻰ ﺍﻝﻴﻨﺒﻭﻉ ﻝﻴﻨﺎل ﻤﻨﻪ‬
‫ﺒﻔﻴﺽ ﺒﻤﺎ ﻴﻔﻭﻕ ﺍﻝﻁﺒﻴﻌﺔ ﻭﺍﻝﺤﺎﺠﺔ‪.‬‬
‫" ﻗﺎل ﻝﻬﺎ ﻴﺴﻭﻉ ‪ :‬ﻤﺎﻝﻰ ﻭﻝﻙ ﻴﺎ ﺍﻤﺭﺃﺓ ؟ ﻝﻡ ﺘﺄﺕ ﺴﺎﻋﺘﻰ ﺒﻌﺩ"‪[٤] .‬‬
‫ﻓﺈﻥ ﺍﻝﺫﻯ ﻴﻌﺭﻑ ﺃﻨﻪ ﻓﻰ ﻋﻭﺯ ﻴﺼﻴﺭ ﺸﺎﻜﺭ‪‬ﺍ ﻋﻨﺩﻤﺎ ﻴﻨﺎل ﻋﻭﻨﹰﺎ‪ ،‬ﺃﻤﺎ ﺍﻝﺫﻯ‬
‫ﻝﻴﺱ ﻝﺩﻴﻪ ﺇﺤﺴﺎﺱ ﺒﺎﻻﺤﺘﻴﺎﺝ ﻝﻥ ﻴﻜﻭﻥ ﻝﺩﻴﻪ ﺇﺤﺴﺎﺱ ﻭﺍﻀﺢ ﺒﺎﻝﻤﻨﻔﻌﺔ ﺍﻝﺘﻰ‬
‫ﻨﺎﻝﻬﺎ " ‪.‬‬
‫‪ +‬ﻭﻜﻤﺎ ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺍﻷﺴﻜﻨﺩﺭﻯ‪ :‬ﻻ ﻴﺭﻴﺩ ﺍﻝﺭﺏ ﺃﻥ ﻴﺘﺴﺭﻉ ﻓﻰ‬
‫ﺍﻝﻘﻴﺎﻡ ﺒﺸﺊ‪ ،‬ﻷﻨﻪ ﻻ ﻴﺭﻴﺩ ﺃﻥ ﻴﻅﻬﺭ ﻜﺼﺎﻨﻊ ﺍﻝﻤﻌﺠﺯﺍﺕ ﻝﻠﺫﻯ ﻻ ﻴﻁﻠﺒﻪ‪ ،‬ﺒل‬
‫ﻴﻨﺘﻅﺭ ﺤﺘﻰ ﻴﺩﻋﻭﻩ ﺍﻝﻤﺤﺘﺎﺠﻭﻥ‪ ،‬ﻓﻬﻭ ﻴﻌﻁﻰ ﺍﻝﻨﻌﻤﺔ ﻝﻤﻥ ﻴﺤﺘﺎﺝ‪.‬‬
‫" ﻗﺎﻝﺕ ﺃﻤﻪ ﻝﻠﺨﺩﺍﻡ ‪ :‬ﻤﻬﻤﺎ ﻗﺎل ﻝﻜﻡ ﻓﺎﻓﻌﻠﻭﻩ" )ﻴﻭ‪(٥:٣‬‬
‫ﻝﻠﺨﺩﻤﺔ‬ ‫ﻼ‪ :‬ﻓﻰ ﺜﻘﺔ ﺒﺤﺏ ﺍﻝﺴﻴﺩ ﺍﻝﻤﺴﻴﺢ‬
‫ﻭﻴﻀﻴﻑ ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﻗﺎﺌ ﹰ‬
‫ﻭﺤﻨﻭﻩ‪ ،‬ﺘﺄﻜﺩﺕ ﺍﻝﻌﺫﺭﺍﺀ ﺃﻨﻪ ﺤﺘﻤ‪‬ﺎ ﺴﻴﺘﺼﺭﻑ ﻭﻴﺸﺒﻊ ﻜل ﻨﻘﺹ‪ .‬ﻝﻘﺩ ﻁﻠﺒﺕ‬
‫ﻤﻥ ﺍﻝﺨﺩﺍﻡ ﺃﻥ ﻴﻭﺠﻬﻭﺍ ﺃﻨﻅﺎﺭﻫﻡ ﺇﻝﻴﻪ ﻭﻴﺴﻤﻌﻭﺍ ﻝﻪ‪.‬‬
‫ﺤ ‪‬ﻭل ﺍﻝﺴﻴﺩ ﺍﻝﻤﺴﻴﺢ ﺍﻝﻤﺎﺀ ﺇﻝﻰ ﺨﻤﺭ‪ ،‬ﺤﻴﺙ ﻗﺩﻡ ﺭﺴﺎﻝﺔ ﺍﻝﺨﻼﺹ ﺍﻝﻤﺒﻬﺠﺔ‪.‬‬
‫‪‬‬
‫ﻝﻘﺩ ﺠﺎﺀ ﺍﻝﻤﺴﻴﺢ ﻻ ﻝﻴﺩﻴﻥ ﺍﻝﻌﺎﻝﻡ ﺒل ﻝﻴﺨﻠﺹ‪ ،‬ﻭﻴﻬﺏ ﺸﺒﻌ‪‬ﺎ ﻭﺒﻬﺠﺔ ﻭﻤﺠﺩ‪‬ﺍ‬
‫ﺩﺍﺨﻠﻴ‪‬ﺎ‪ .‬ﺩﻋﻭﺘﻪ ﺍﻹﻨﺠﻴﻠﻴﺔ ﻫﻰ‪ :‬ﺘﻌﺎﻝﻭﺍ ﺇﻝﻰ ﺍﻝﻤﺎﺀ ﻭﺍﺸﺘﺭﻭﺍ ﺨﻤﺭ‪‬ﺍ )ﺇﺵ‪.(١:٥٥‬‬
‫" ﻗﺎل ﻝﻬﻡ ﻴﺴﻭﻉ‪ :‬ﺍﻤﻸﻭﺍ ﺍﻷﺠﺭﺍﻥ ﻤﺎﺀ‪ ،‬ﻓﻤﻸﻭﻫﺎ ﺇﻝﻰ ﻓﻭﻕ"‪) .‬ﻴﻭ‪ (٧:٣‬ﻭﻗﺩ‬
‫ﺠﺎﺀ ﺍﻝﺴﻴﺩ ﻝﻴﺤﻭل ﺍﻝﻤﺎﺀ ﺇﻝﻰ ﺨﻤﺭ ﻤﻔﺭﺡ‪ ،‬ﻝﻪ ﻤﺫﺍﻕ ﺠﺩﻴﺩ ﻭﻓﺎﻋﻠﻴﺔ ﺠﺩﻴﺩﺓ‪.‬‬
‫ﻓﻰ ﻁﺎﻋﺔ ﻝﻭﺼﻴﺔ ﺍﻝﺭﺏ ﻤﻸ ﺍﻝﺨﺩﺍﻡ ﺍﻷﺠﺭﺍﻥ ﺇﻝﻰ ﺍﻝﻤلﺀ‪ ،‬ﺇﻝﻰ ﺍﻝﺤﺎﻓﺔ‬
‫ﺍﻝﻌﻠﻴﺎ‪ .‬ﻷﻨﻪ ﻝﻴﺱ ﺒﻜﻴل ﻴﻌﻁﻰ ﺍﷲ ﺍﻝﺭﻭﺡ )ﻴﻭ‪ .(٣٤:٣‬ﻝﻴﺱ ﻤﺎ ﻴﺸﻐل ﺭﺠل‬
‫ﻼ‪" :‬‬
‫ﺍﷲ‪ ،‬ﺇﻻ ﺘﻤﺘﻊ ﻜل ﻨﻔﺱ ﺒﻐﻨﻰ ﻤﺠﺩ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺫﻯ ﻻ ﻴ‪‬ﺴﺘﻘﺼﻰ‪ ،‬ﻓﻴﺘﺭﻨﻡ ﻗﺎﺌ ﹰ‬
‫ﻤﻥ ﻤﻠﺌﻪ ﻨﺤﻥ ﺠﻤﻴﻌﹰﺎ ﺃﺨﺫﻨﺎ‪ ،‬ﻭﻨﻌﻤﺔ ﻓﻭﻕ ﻨﻌﻤﺔ" )ﻴﻭ‪.(١٦:١‬‬

‫ب ـ ا!} إر‪-‬اؤ ا‪ :$‬ا  ‪٤‬‬

‫ا ء ا‪: 23‬‬
‫" ﺃﺠﺎﺏ ﻴﺴﻭﻉ ﻭﻗﺎل ﻝﻬﺎ‪ :‬ﻝﻭ ﻜﻨﺕ‬
‫ﺘﻌﻠﻤﻴﻥ ﻋﻁﻴﺔ ﺍﷲ‪ ،‬ﻭﻤﻥ ﻫﻭ ﺍﻝﺫﻯ‬
‫ﻴﻘﻭل ﻝﻙ ﺃﻋﻁﻴﻨﻰ ﻷﺸﺭﺏ‪ ،‬ﻝﻁﻠﺒﺕ‬
‫ﺃﻨﺕ ﻤﻨﻪ‪ ،‬ﻓﺄﻋﻁﺎﻙ ﻤﺎﺀ ﺤﻴﹰﺎ"‬
‫)ﻴﻭ‪(١٠:٤‬‬
‫ﻴﻌﻠﻕ ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ ﺍﻝﻔﻡ ﻋﻠﻰ ﻫﺫﻩ ﺍﻵﻴﺔ ﺒﻘﻭﻝﻪ‪ " :‬ﺍﻝﻤﺎﺀ ﺍﻝﺤﻰ " ﻫﻭ‬
‫ﺘﻌﺒﻴﺭ ﺸﺎﺌﻊ ﻋﻥ ﻴﻨﺎﺒﻴﻊ ﺍﻝﻤﻴﺎﻩ ﺍﻝﺘﻰ ﺘﻔﻴﺽ ﺒﻼ ﺘﻭﻗﻑ ﻓﻰ ﻫﺫﺍ ﺍﻝﻌﺎﻝﻡ‪ ،‬ﻭﻴﺸﻴﺭ‬
‫ﺍﻝﻤﺎﺀ ﺍﻝﺤﻰ ﺇﻝﻰ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﺍﻝﺫﻯ ﻴﺭﻭﻯ ﺍﻝﻨﻔﺱ‪ ،‬ﻭﻴﺤﻭل ﻓﻘﺭﻫﺎ ﺇﻝﻰ ﻓﺭﺩﻭﺱ‬
‫ﻤﺜﻤﺭ‪ ،‬ﻭﻴﻐﺴل ﻤﺎ ﻓﻰ ﺍﻝﻨﻔﺱ ﻤﻥ ﺩﻨﺱ‪.‬‬
‫‪ +‬ﺃﻭﻀﺢ ﺍﻝﻤﺴﻴﺢ ﻫﻨﺎ ﺃﻥ ﺍﻝﻤﺭﺃﺓ ﻤﺴﺘﺤﻘﺔ ﺃﻥ ﺘﺴﻤﻊ‪ ،‬ﻭﺒﻌﺩ ﺫﻝﻙ ﻜﺸﻑ ﻝﻬﺎ ﻋﻥ‬
‫ﺫﺍﺘﻪ ﻜﻤﻌﻁﻰ ﺍﻝﻤﺎﺀ ﺍﻝﺤﻰ‪ .‬ﻓﺈﻥ ﻫﺫﻩ ﺍﻝﻤﺭﺃﺓ ﻤﺎ ﺃﻥ ﻋﻠﻤﺕ ﻤﻥ ﻫﻭ‪ ،‬ﺤﺘﻰ‬
‫ﺍﺴﺘﻤﻌﺕ ﺍﻝﻴﻪ ﻭﺃﺼﻐﺕ‪ ،‬ﺒﻌﻜﺱ ﺍﻝﺤﺎل ﻤﻊ ﺍﻝﻴﻬﻭﺩ‪...‬‬
‫‪ +‬ﻭﻓﻰ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ‬
‫ﺃﻤﺒﺭﻭﺴﻴﻭﺱ‪ :‬ﻫﺫﺍ ﻫﻭ ﺍﻝﻤﺎﺀ ﺍﻝﺫﻯ‬
‫ﻋﻁﺵ ﺇﻝﻴﻪ ﺩﺍﻭﺩ‪ .‬ﺇﺫ ﻴﺸﺘﺎﻕ ﺍﻹﻴل ﺇﻝﻰ‬
‫ﻴﻨﺒﻭﻉ ﺘﻠﻙ ﺍﻝﻤﻴﺎﻩ )ﻤﺯ‪ ،(١:٤٢‬ﻷﻥ‬
‫ﻤﻴﺎﻩ ﻨﻌﻤﺔ ﺍﻝﺭﻭﺡ ﺤﻴﺔ‪ ،‬ﺘﻁﻬﺭ ﺍﻷﺠﺯﺍﺀ‬
 ‫ﺍﻝﺩﺍﺨﻠﻴﺔ ﻝﻠﻌﻘل ﻭﺘﻐﺴل ﻜل ﺨﻁﻴﺔ‬
‫ﻝﻠﻨﻔﺱ‪.‬‬

‫ﻗﺎﻝﺕ ﻝﻪ ﺍﻝﻤﺭﺃﺓ ‪ " :‬ﻴﺎ ﺴﻴﺩ ﻻ ﺩﻝﻭ ﻝﻙ ﻭﺍﻝﺒﺌﺭ ﻋﻤﻴﻘﺔ‪ ،‬ﻓﻤﻥ ﺃﻴﻥ ﻝﻙ ﺍﻝﻤﺎﺀ‬
‫ﺍﻝﺤﻰ؟" )ﻴﻭ‪(١١:٤‬‬
‫ﻭﻫﻨﺎ ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ ﺍﻝﻔﻡ‪ :‬ﺍﻨﻅﺭ ﻜﻴﻑ ﺃﺠﺎﺒﺕ ﺍﻝﻤﺭﺃﺓ ﺍﻝﻤﺴﻴﺢ ﺒ ‪‬ﺩﻋﺔ‬
‫ﻜﺜﻴﺭﺓ‪ ،‬ﻷﻨﻬﺎ ﻝﻡ ﺘﺩﻋﻪ ﻫﻨﺎ ﺴﻴﺩﹰﺍ ﻓﻘﻁ‪ ،‬ﻝﻜﻨﻬﺎ ﻜﺭﻤﺘﻪ ﻜﺜﻴﺭ‪‬ﺍ‪ .‬ﺒﺩﻝﻴل ﺃﻨﻬﺎ ﻝﻡ ﺘﺴﺨﺭ‬
‫ﻤﻥ ﻜﻼﻤﻪ‪ ،‬ﺒل ﺘﺤﻴﺭﺕ ﺒﺴﺭﻋﺔ‪ .‬ﻭﺇﻥ ﻜﺎﻨﺕ ﻝﻡ ﺘﻔﻬﻡ ﻓﻰ ﺍﻝﺤﺎل ﻜل ﻤﺎ ﻴﺠﺏ ﺃﻥ‬
‫ﺘﻔﻬﻤﻪ ﻋﻥ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻓﻼ ﺘﺘﻌﺠﺏ ﻷﻨﻪ ﻭﻻ ﻨﻴﻘﻭﺩﻴﻤﻭﺱ ﻓﻬﻡ ﻤﻌﻨﻰ ﻜﻼﻡ‬
‫ﺍﻝﻤﺴﻴﺢ!!‬

‫ﻗﺎﻝﺕ ﺍﻝﻤﺭﺃﺓ " ﻴﺎ ﺴﻴﺩ ﻻ ﺩﻝﻭ ﻝﻙ ﻭﺍﻝﺒﺌﺭ ﻋﻤﻴﻘﺔ‪ ،‬ﻓﻤﻥ ﺃﻴﻥ ﻝﻙ ﺍﻝﻤﺎﺀ ﺍﻝﺤﻰ؟"‬
‫ﻻ ﻋﻠﻰ ﺴﺒﻴل ﺍﻝﺘﻬﻜﻡ‪ " :‬ﻝﻭ ﻜﻨﺕ ﺘﻤﺘﻠﻙ ﻫﺫﺍ ﺍﻝﻤﺎﺀ‬
‫ﻜﺎﻥ ﻴﻤﻜﻨﻬﺎ ﺃﻥ ﺘﻘﻭل ﻗﻭ ﹰ‬
‫ﺍﻝﺤﻰ ﻝﻤﺎ ﻁﻠﺒﺕ ﻤﻨﻰ ﻤﺎﺀ" ﺇﻻ ﺃﻨﻬﺎ ﻝﻡ ﺘﻨﻁﻕ ﺒﻠﻔﻅ ﻤﻥ ﻫﺫﻩ ﺍﻷﻝﻔﺎﻅ‪ ،‬ﻝﻜﻨﻬﺎ‬
‫ﺃﺠﺎﺒﺕ ﺍﻝﻤﺴﻴﺢ ﺒﻭﺩﺍﻋﺔ ﻜﺜﻴﺭﺓ‪.‬‬

‫"ﻝﻜﻥ ﻤﻥ ﻴﺸﺭﺏ ﻤﻥ ﺍﻝﻤﺎﺀ ﺍﻝﺫﻯ ﺃﻋﻁﻴﻪ ﺃﻨﺎ‪ ،‬ﻓﻠﻥ ﻴﻌﻁﺵ ﺇﻝﻰ ﺍﻷﺒﺩ‪ ،‬ﺒل ﺍﻝﻤﺎﺀ‬
‫ﺍﻝﺫﻯ ﺃﻋﻁﻴﻪ‪ ،‬ﻴﺼﻴﺭ ﻓﻴﻪ ﻴﻨﺒﻭﻉ ﻤﺎﺀ‪ ،‬ﻴﻨﺒﻊ ﺇﻝﻰ ﺤﻴﺎﺓ ﺃﺒﺩﻴﺔ" )ﻴﻭ‪.(١٤:٤‬‬
‫ﺍﻝﻤﺎﺀ ﺍﻝﺫﻯ ﻴﻘﺩﻤﻪ ﺍﻝﺴﻴﺩ ﻝﻪ ﻤﻴﺯﺍﺕ ﺨﺎﺼﺔ‪:‬‬
‫ﻼ‪ :‬ﻫﻭ ﻋﻁﻴﺔ ﺇﻝﻬﻴﺔ‪ ،‬ﻝﺫﺍ‬
‫‪ +‬ﻴﻘﺩﻡ ﺍﻝﻘﺩﻴﺱ ﻜﺒﺭﻴﺎﻨﻭﺱ ﺘﻔﺴﻴﺭ‪‬ﺍ ﻝﻬﺫﻩ ﺍﻵﻴﺔ ﻗﺎﺌ ﹰ‬
‫ﻴﻬﺏ ﻓﺭﺤ‪‬ﺎ ﺇﻝﻬﻴ‪‬ﺎ‪ " :‬ﻓﺘﺴﺘﻘﻭﻥ ﻤﻴﺎﻫ‪‬ﺎ ﺒﻔﺭﺡ ﻤﻥ ﻴﻨﺎﺒﻴﻊ ﺍﻝﺨﻼﺹ" )ﺇﺵ‪.(٣:١٢‬‬
‫‪ +‬ﻴﻬﺏ ﺤﻴﺎﺓ ﺃﺒﺩﻴﺔ ﺒﻼ ﺍﺤﺘﻴﺎﺝ‪ " ،‬ﻝﻥ ﻴﻌﻁﺵ ﺇﻝﻰ ﺍﻷﺒﺩ" ﻤﻥ ‪‬ﻴﻘﹾﺒل ﺇﻝ ‪‬‬
‫ﻰ ﻓﻼ‬
‫ﻴﺠﻭﻉ‪ ،‬ﻭﻤﻥ ﻴﺅﻤﻥ ﺒﻰ ﻓﻼ ﻴﻌﻁﺵ ﺃﺒﺩ‪‬ﺍ )ﻴﻭ‪.(٣٥:٦‬‬
‫‪ +‬ﻤﺎﺀ ﺩﺍﺨﻠﻰ ﻓﻰ ﺍﻝﻨﻔﺱ " ﻴﺼﻴﺭ ﻓﻴﻪ‬
 ‫ﻴﻨﺒﻭﻉ ﻤﺎﺀ"‪ .‬ﻝﺫﺍ ﻴﻨﺎﺠﻴﻬﺎ ﻭﺍﻫﺏ ﺍﻝﻤﻴﺎﻩ‬
‫ﻼ‪ " :‬ﺃﺨﺘﻰ ﺍﻝﻌﺭﻭﺱ ﺠﻨﺔ‬
‫ﺍﻝﺤﻴﺔ ﻗﺎﺌ ﹰ‬
‫ﻤﻐﻠﻘﺔ‪ ،‬ﻋﻴﻥ ﻤﻘﻔﻠﺔ‪ ،‬ﻴﻨﺒﻭﻉ ﻤﺨﺘﻭﻡ"‬
‫)ﻨﺵ‪.(١٢:٤‬‬
‫‪ +‬ﻴﺤﻭل ﺍﻷﻋﻤﺎﻕ ﺇﻝﻰ ﻴﻨﺒﻭﻉ ﻓﻴﺎﺽ ﻋﻠﻰ ﺍﻝﻐﻴﺭ‪ " .‬ﻤﻥ ﺁﻤﻥ ﺒﻰ ﻜﻤﺎ ﻗﺎل‬
‫ﺍﻝﻜﺘﺎﺏ ﺘﺠﺭﻯ ﻤﻥ ﺒﻁﻨﻪ ﺃﻨﻬﺎﺭ ﻤﺎﺀ ﺤﻰ" )ﻴﻭ‪.(٣٨:٧‬‬
‫‪ +‬ﻴﻌﻨﻰ ﺒﻬﺫﺍ ﻤﻴﺎﻩ ﺍﻝﻤﻌﻤﻭﺩﻴﺔ ﺍﻝﻤﺨﻠﺼﺔ‪ ،‬ﻭﺍﻝﺘﻰ ﺒﺎﻝﺤﻕ ﹸﻗﺩﻤﺕ ﻤﺭﺓ ﻭﻝﻥ ﹸﺘﻌﺎﺩ‬
‫ﺜﺎﻨﻴﺔ‪.٧٣‬‬
‫ﺜﻡ ﻴﻀﻴﻑ ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ ﺍﻝﻔﻡ ﺒﺄﻥ‪:‬‬
‫ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺍﻹﻨﺠﻴﻠﻰ ﻗﺎل ﺒﻠﺴﺎﻥ ﺍﻝﺴﻴﺩ ﺍﻝﻤﺴﻴﺢ‪ " :‬ﻤﻥ ﺁﻤﻥ ﺒﻰ‪ ،‬ﻜﻤﺎ‬
‫ﻗﺎل ﺍﻝﻜﺘﺎﺏ‪ ،‬ﺘﺠﺭﻯ ﻤﻥ ﺒﻁﻨﻪ ﺃﻨﻬﺎﺭ ﻤﺎﺀ ﺤﻰ")ﻴﻭ‪ ،(٣٨:٧‬ﻭﻓﻰ ﺤﺩﻴﺙ ﺍﻝﻤﺴﻴﺢ‬
‫ﻼ " ﻷﻥ ﻤﻥ ﻴﺸﺭﺏ ﻤﻥ ﺍﻝﻤﺎﺀ ﺍﻝﺫﻯ ﺃﻋﻁﻴﻪ‬
‫ﻤﻊ ﺍﻝﺴﺎﻤﺭﻴﺔ ﺩﻋﺎ ﺍﻝﺭﻭﺡ ﻤﺎﺀ ﻗﺎﺌ ﹰ‬
‫ﺃﻨﺎ ﻓﻠﻥ ﻴﻌﻁﺵ ﺇﻝﻰ ﺍﻷﺒﺩ"‪ .‬ﻷﻥ ﺍﻝﻤﺎﺀ ﺍﻝﺤﻰ ﺃﻋﻅﻡ ﺴﻤﻭﹰﺍ ﻤﻥ ﺍﻝﻤﺎﺀ ﺒﻜﺜﻴﺭ‪ ،‬ﻓﻜﻤﺎ‬
‫ﺃﻥ ﻤﻥ ﻴﻤﻠﻙ ﺒﺌﺭﹰﺍ ﻤﻭﻀﻭﻋﺔ ﺩﺍﺨل ﻤﻨﺯﻝﻪ ﻻ ﻴﻌﺎﻨﻰ ﻤﻥ ﺍﻝﻌﻁﺵ ﻓﻰ ﻭﻗﺕ ﻤﻥ‬
‫ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻜﺫﻝﻙ ﻤﻥ ﻴﻤﺘﻠﻙ ﻫﺫﺍ ﺍﻝﻤﺎﺀ ﺍﻝﺤﻰ )ﺩﺍﺨﻠﻪ( ﻝﻥ ﻴﻌﻁﺵ ﺇﻝﻰ ﺍﻷﺒﺩ‪.٧٤‬‬
‫‪ +‬ﻭﺍﻀﺢ ﺃﻥ ﺍﻝﺒﺌﺭ ﻫﻰ ﻨﻌﻤﺔ ﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ‪ ،‬ﺠﺩﻭل ﻴﻔﻴﺽ ﻤﻥ ﻴﻨﺒﻭﻉ ﺤﻰ‪،‬‬
‫ﻓﺎﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻫﻭ ﻴﻨﺒﻭﻉ ﺍﻝﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ‪...‬‬
‫ﻝﻴﻔﻴﺽ ﺍﻝﻴﻨﺒﻭﻉ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﻻ ﻴﻔﻴﺽ ﺒﻌﻴﺩ‪‬ﺍ ﻋﻨﺎ‪ .‬ﺇﺫ ﺘﻘﻭل ﺍﻝﺤﻜﻤﺔ‪ " :‬ﺍﺸﺭﺏ‬
‫ﻤﻴﺎﻫ‪‬ﺎ ﻤﻥ ﺃﻭﺍﻨﻴﻙ‪ ،‬ﻭﻤﻥ ﻴﻨﺎﺒﻴﻊ ﺃﺒﺎﺌﻙ‪ ،‬ﻭﻝﺘﻔﺽ ﻤﻴﺎﻫﻙ ﻓﻰ ﺸﻭﺍﺭﻋﻙ" )ﺭﺍﺠﻊ‬
‫ﺃﻡ‪١٦ :٥‬ـ‪.(١٧‬‬
‫ﻜﻴﻑ ﺃﺤﺘﻔﻅ ﺒﺂﻨﻴﺘﻰ ﺤﺘﻰ ﻻ ﻴﺘﺴﻠل ﺇﻝﻴﻬﺎ ﺸﻘﻭﻕ ﺍﻝﺨﻁﻴﺔ‪ ،‬ﻓﻼ ﺘﺘﺴﺭﺏ ﻤﻨﻬﺎ‬

‫‪73 Ep. 62 to Caceillius.‬‬

‫‪74‬‬
‫‪Hom. On John 32:1.‬‬
 ‫ﻤﻴﺎﻩ ﺍﻝﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ‪٧٥‬؟‬
‫ﺍﻝﺠﻭﻉ ﻭﺍﻝﻌﻁﺵ ﺇﻝﻰ ﺍﻝﺒﺭ)ﻤﺕ‬
‫‪(٦:٥‬‬
‫ﺤﻴﻨﻤﺎ ﻴﺘﺤﻘﻕ ﺍﻝﻭﻋﺩ ﻝﻠﺸﺨﺹ ﺍﻝﻤﻁﱠﻭﺏ ﻷﻨﻪ ﻴﺠﻭﻉ ﻭﻴﻌﻁﺵ ﺇﻝﻰ ﺍﻝﺒﺭ‬
‫)ﻤﺕ‪ ،(٦:٥‬ﻓﺈﻨﻪ ﻴﺸﺭﺏ ﻤﻥ ﺍﻝﻤﺎﺀ ﺍﻝﺫﻯ ﻴﻌﻁﻴﻪ‪ ،‬ﻓﻴﻜﻭﻥ ﻝﻪ ﻴﻨﺒﻭﻉ ﻤﺎﺀ ﻴﺜﺒﺕ‬
‫)ﻴﻔﻴﺽ( ﺇﻝﻰ ﺤﻴﺎﺓ ﺃﺒﺩﻴﺔ‪ ،‬ﻴﻘﻭﻡ ﻓﻴﻪ‪.٧٦‬‬
‫ﻴﻌﻠﻕ ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ ﺍﻝﻔﻡ ﻋﻠﻰ‬
‫ﺍﻵﻴﺔ‪:‬‬
‫" ﻗﺎﻝﺕ ﻝﻪ ﺍﻝﻤﺭﺃﺓ‪ :‬ﻴﺎ ﺴﻴﺩ ﺃﻋﻁﻨﻰ ﻫﺫﺍ‬
‫ﺍﻝﻤﺎﺀ ﻝﻜﻰ ﻻ ﺃﻋﻁﺵ‪ ،‬ﻭﻻ ﺁﺘﻰ ﺇﻝﻰ‬
‫ﻫﻨﺎ ﻷﺴﺘﻘﻰ" )ﻴﻭ‪ (١٥:٤‬ﺒﻘﻭﻝﻪ‪:‬‬
‫ﻝﻤﺎ ﻗﺎل ﺍﻝﻤﺴﻴﺢ ﻝﻠﻤﺭﺃﺓ " ﺍﻝﻤﺎﺀ ﺍﻝﺫﻯ ﺃﻋﻁﻴﻪ ﻴﺼﻴﺭ ﻓﻴﻪ ﻴﻨﺒﻭﻉ ﻤﺎﺀ ﻴﻨﺒﻊ‬
‫ﺇﻝﻰ ﺤﻴﺎﺓ ﺃﺒﺩﻴﺔ"‪ ،‬ﻗﺎﻝﺕ ﺍﻝﻤﺭﺃﺓ ﻓﻰ ﺍﻝﺤﺎل " ﻴﺎ ﺴﻴﺩ ﺃﻋﻁﻨﻰ ﻫﺫﺍ ﺍﻝﻤﺎﺀ"‪ .‬ﻭﻫﻜﺫﺍ‬
‫ﻼ ﺇﻝﻰ ﺍﻝﺘﻌﺎﻝﻴﻡ ﺍﻝﺴﻤﺎﻭﻴﺔ‪.‬‬
‫ﻼ ﻗﻠﻴ ﹰ‬
‫ﻓﺈﻥ ﺍﻝﻤﺭﺃﺓ ﺼﻌﺩﺕ ﺒﻔﻜﺭﻫﺎ ﻗﻠﻴ ﹰ‬
‫ﻷﻨﻬﺎ ﻝﻤﺎ ﺴﻤﻌﺕ " ﻤﺎ ‪‬ﺀ ﺤﻴ‪‬ﺎ" ﻅﻨﺕ ﺃﻥ ﻫﺫﺍ ﺍﻝﻘﻭل ﻗﺩ ﻗﻴل ﻓﻰ ﻭﺼﻑ ﻤﺎﺀ‬
‫ﻋﺎﺩﻯ ﻤﺤﺴﻭﺱ‪ ،‬ﻭﺼﺩﻗﺕ ﺃﻥ ﺫﻝﻙ ﺍﻝﻤﺎﺀ ﻴﻘﺩﺭ ﺃﻥ ﻴ‪‬ﺒﻁل ﺍﻝﻌﻁﺵ‪ ،‬ﻭﻝﻡ ﺘﻌﺭﻑ‬
‫ﺒﻌﺩ ﻤﺎ ﻫﻰ ﺤﻘﻴﻘﺔ ﻫﺫﺍ ﺍﻝﻤﺎﺀ‪ ،‬ﻝﻜﻨﻬﺎ ﺘﺤﻴﺭﺕ ﺃﻴﻀ‪‬ﺎ ﻭﻗﺎﻝﺕ‪ " :‬ﺃﻋﻁﻨﻰ ﻫﺫﺍ ﺍﻝﻤﺎﺀ‬
‫ﻝﻜﻰ ﻻ ﺃﻋﻁﺵ‪ ،‬ﻭﻻ ﺁﺘﻰ ﺇﻝﻰ ﻫﻨﺎ ﻷﺴﺘﻘﻰ"‪.‬‬
‫ﻫﻨﺎ ﺍﻜﺘﺴﺒﺕ ﺍﻝﻤﺭﺃﺓ ﺒﺼﻴﺭﺓ ﺃﻜﺜﺭ ﺠﻼﺀ‪ .‬ﻝﻜﻨﻬﺎ ﻝﻡ ﺘﻜﻥ ﻗﺩ ﺃﺩﺭﻜﺕ ﺒﻌﺩ‬
‫ﺤﻘﻴﻘﺔ ﺍﻝﻤﺎﺀ ﺍﻝﺫﻯ ﻴﻌﻁﻴﻪ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻷﻨﻬﺎ ﻗﺎﻝﺕ‪ " :‬ﺃﻋﻁﻨﻰ ﻫﺫﺍ ﺍﻝﻤﺎﺀ ﺤﺘﻰ ﻻ‬

‫‪75 Of the Holy Spirit 1:16 :181-182.‬‬

‫‪76 Commentary on John, Book 13:20.‬‬
‫ﺃﻋﻁﺵ‪ ،‬ﻭﻻ ﺁﺘﻰ ﺇﻝﻰ ﻫﻨﺎ ﻷﺴﺘﻘﻰ" ‪ .‬ﻫﻨﺎ ﺘﹸﻔﻀل ﺍﻝﻤﺭﺃﺓ ﺍﻝﻤﺴﻴﺢ ﻋﻠﻰ ﻴﻌﻘﻭﺏ؛‬
‫ﻷﻥ ﻝﺴﺎﻥ ﺤﺎﻝﻬﺎ ﻴﻘﻭل‪ " :‬ﻝﻥ ﺃﺤﺘﺎﺝ ﺇﻝﻰ ﻫﺫﻩ ﺍﻝﺒﺌﺭ ﻤﺎ ﺩﻤﺕ ﺃﻨﺎل ﻤﻨﻙ ﻫﺫﺍ‬
‫ﺍﻝﻤﺎﺀ‪ ."...‬ﻭﺒﻬﺫﺍ ﻝﻡ ﺘﻌﻘﻬﺎ ﺃﻓﻜﺎﺭﻫﺎ ﺍﻝﺴﺎﺒﻘﺔ‪ ...‬ﻭﻻ ﻜﺎﻨﺕ ﻤﺠﺎﺩﻝﺔ ﻤﺘﻤﺭﺩﺓ‪.٧٧‬‬

‫‪ 1^ :ً0‬ا‪$‬ة ا!‪l14‬‬

‫‪٢٧ : ٦ ,e F‬ـ‪٥٣‬‬
‫" ﺃﻋﻤﻠﻭﺍ ﻻ ﻝﻠﻁﻌﺎﻡ ﺍﻝﺒﺎﺌﺩ‪ ،‬ﺒل ﻝﻠﻁﻌﺎﻡ ﺍﻝﺒﺎﻗﻰ ﻝﻠﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ‪ ،‬ﺍﻝﺫﻯ ﻴﻌﻁﻴﻜﻡ ﺍﺒﻥ‬
‫ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻷﻥ ﻫﺫﺍ ﺍﷲ ﺍﻵﺏ ﻗﺩ ﺨﺘﻤﻪ" )ﻴﻭ‪ (٢٧:٦‬ﻴﺸﺭﺡ ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ‬
‫ﻼ‪:‬‬
‫ﻫﺫﻩ ﺍﻵﻴﺔ ﻗﺎﺌ ﹰ‬
‫ﻤﻥ ﻴﻘﺩﺭ ﺃﻥ ﻴﻌﻁﻰ ﺍﻝﻨﺎﺱ ﻁﻌﺎﻤﹰﺎ ﻴﺤﻔﻅﻬﻡ ﺇﻝﻰ ﺤﻴﺎﺓ ﺃﺒﺩﻴﺔ؟ ﻷﻥ ﻫﺫﺍ‬
‫ﺍﻷﻤﺭ ﻏﺭﻴﺏ ﺘﻤﺎﻤﹰﺎ ﻋﻠﻰ ﻁﺒﻴﻌﺔ ﺍﻹﻨﺴﺎﻥ‪ .‬ﻝﻜﻨﻪ ﻴﻠﻴﻕ ﻓﻘﻁ ﺒﺫﺍﻙ ﻭﺤﺩﻩ ﺍﻝﺫﻯ ﻫﻭ‬
‫ﺇﻝﻪ ﻓﻭﻕ ﺍﻝﺠﻤﻴﻊ‪ .‬ﻭﻜﺄﻨﻪ ﻴﻘﻭل‪ :‬ﺃﻨﺎ ﻝﺴﺕ ﻋﺎﺠﺯﹰﺍ ﻋﻥ ﺃﻥ ﺃﻋﻁﻴﻜﻡ ﻁﻌﺎﻤﹰﺎ ﻴﻤﻜﻥ‬
‫ﺃﻥ ﻴﺩﻭﻡ ﻭﻴﺜﻤﺭ ﺇﻝﻰ ﺤﻴﺎﺓ ﺃﺒﺩﻴﺔ ﻭﻓﺭﺡ ﺃﺒﺩﻯ‪.‬‬
‫" ﻷﻥ ﺨﺒﺯ ﺍﷲ ﻫﻭ ﺍﻝﻨﺎﺯل ﻤﻥ ﺍﻝﺴﻤﺎﺀ ﺍﻝﻭﺍﻫﺏ ﺤﻴﺎﺓ ﺍﻝﻌﺎﻝﻡ" )ﻴﻭ‪ (٣٣:٦‬ﺜﻡ‬
‫ﻴﻀﻴﻑ ﻫﻨﺎ ﺃﻴﻀ‪‬ﺎ‪:‬‬
‫ﺇﻥ ﺍﻝﻤﻥ ﺍﻝﺤﻘﻴﻘﻰ ﻫﻭ ﺍﻝﻤﺴﻴﺢ ﺫﺍﺘﻪ‪ ،‬ﺒﺈﻋﺘﺒﺎﺭ ﺃﻥ ﺍﷲ ﺍﻵﺏ ﻗﺩ ﺃﻋﻁﺎﻩ ﺘﺤﺕ‬
‫ﺭﻤﺯ ﺍﻝﻤﻥ ﻝﻠﺫﻴﻥ ﻜﺎﻨﻭﺍ ﻓﻰ ﺍﻝﻘﺩﻴﻡ‪.‬‬
‫" ﻭﺨﺒﺯ ﺍﻝﺴﻤﺎﺀ ﺃﻋﻁﺎﻫﻡ‪ ،‬ﺃﻜل ﺍﻹﻨﺴﺎﻥ ﺨﺒﺯ ﺍﻝﻤﻼﺌﻜﺔ" )ﻤﺯ‪ ،(٢٤:٧٨‬ﺍﺒﻥ‬
‫ﺍﷲ ﺍﻵﺏ ﻫﻭ ﺍﻝﻤﻥ ﺍﻝﺤﻘﻴﻘﻰ‪ ،‬ﻭﺍﻝﺨﺒﺯ ﺍﻝﺫﻯ ﻤﻥ ﺍﻝﺴﻤﺎﺀ ﻝﻜل ﺍﻝﺨﻠﻴﻘﺔ ﺍﻝﻌﺎﻗﻠﺔ‪،‬‬
‫ﺍﻝﺫﻯ ﻴﻌﻁﻴﻪ ﺍﷲ ﺍﻵﺏ‪.‬‬
‫ﻴﻌﺩﻨﺎ ﺍﻝﻤﺴﻴﺢ ﺃﻥ ﻴﻬﺒﻨﺎ ﺍﻝﻁﻌﺎﻡ ﺍﻝﺫﻯ ﻤﻥ ﺍﻝﺴﻤﺎﺀ‪ ،‬ﺃﻯ ﺍﻝﺘﻌﺯﻴﺔ ﺒﻭﺍﺴﻁﺔ‬

‫‪77 Hom. On John 32‬‬

‫ﺍﻝﺭﻭﺡ‪ ،‬ﺃﻋﻨﻰ ﺍﻝﻤﻥ ﺍﻝﺭﻭﺤﺎﻨﻰ‪ .‬ﺒﻬﺫﺍ ﺍﻝﻤﻥ ﻨﺘﻘﻭﻯ ﻋﻠﻰ ﺇﺤﺘﻤﺎل ﻜل ﻤﺸﻘﺔ‬
‫ﻭﺘﻌﺏ‪ ...‬ﻷﻥ ﻫﺫﺍ ﺍﻝﻤﻥ ﺍﻝﺭﻭﺤﺎﻨﻰ ـ ﺃﻯ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻜﺎﻥ ﻤﻥ ﻗﺒل ﻴﻘﻭﻴﻨﺎ ﺃﻴﻀﹰﺎ‬
‫ﻝﺒﻠﻭﻍ ﺍﻝﺘﻘﻭﻯ‪.‬‬
‫ﻭﻋﻥ ﺍﻵﻴﺔ‪ " :‬ﻓﻘﺎل ﻝﻬﻡ ﻴﺴﻭﻉ‪ :‬ﺃﻨﺎ‬
‫ﻫﻭ ﺨﺒﺯ ﺍﻝﺤﻴﺎﺓ‪ ،‬ﻤﻥ ﻴﻘﺒل ﺇﻝﻰ‪ ،‬ﻓﻼ‬
‫ﻴﺠﻭﻉ‪ ،‬ﻭﻤﻥ ﻴﺅﻤﻥ ﺒﻰ‪ ،‬ﻓﻼ ﻴﻌﻁﺵ‬
‫ﺃﺒ ‪‬ﺩﺍ " )ﻴﻭ‪ (٣٥:٦‬ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ‬
‫ﺫﻫﺒﻰ ﺍﻝﻔﻡ‪ :‬ﺇﻥ ﺍﻝﻤﺴﻴﺢ ﻴﻌﻠﻥ ﻋﻥ ﻨﻔﺴﻪ‬
‫ﻫﻨﺎ ﺃﻨﻪ ﺍﻝﺨﺒﺯ ﺍﻝﻨﺎﺯل ﻤﻥ ﺍﻝﺴﻤﺎﺀ‪،‬‬
‫ﻷﻨﻬﻡ ﺸﺎﻫﺩﻭﺍ ﻭﻝﻤﺴﻭﺍ ﻜﻴﻑ ﺃﺸﺒﻌﻬﻡ‬
‫ﺒﺨﺒﺯﺍﺕ ﻗﻠﻴﻠﺔ )ﺍﻝﺨﻤﺱ ﺨﺒﺯﺍﺕ(‪ .‬ﺇﻨﻪ‬
‫ﻴﻌﻠﻥ ﻋﻥ ﻻﻫﻭﺘﻪ‪ ،‬ﻓﻤﻥ ﻴﻘﺘﺭﺏ ﺇﻝﻴﻪ‬
‫ﻴﺸﺒﻊ ﻭﻻ ﻴﺠﻭﻉ ﻗﻁ‪.٧٨‬‬
‫‪ +‬ﺍﻵﻥ ﺃﻨﺎ ﺤﺎﻀﺭ ﺃﺤﻘﻕ ﻭﻋﺩﻯ ﻓﻰ ﺤﻴﻨﻪ‪ " .‬ﺃﻨﺎ ﻫﻭ ﺨﺒﺯ ﺍﻝﺤﻴﺎﺓ"‪ ،‬ﻝﻴﺱ ﺨﺒﺯ‪‬ﺍ‬
‫ﺠﺴﺩﺍﻨﻴ‪‬ﺎ‪ ،‬ﻓﻬﻭ ﻻ ﻴﺴﺩ ﺍﻻﺤﺴﺎﺱ ﺒﺎﻝﺠﻭﻉ ﻓﻘﻁ‪ ،‬ﻭﻴﺤﺭﺭ ﺍﻝﺠﺴﻡ ﻤﻥ ﺍﻝﻬﻼﻙ‬
‫ﺍﻝﻨﺎﺸﺊ ﻋﻨﻪ‪ ،‬ﺒل ﻴﻌﻴﺩ ﺘﺸﻜﻴل ﻜل ﺍﻝﻜﺎﺌﻥ ﺍﻝﺤﻰ ﺒﺄﻜﻤﻠﻪ ﺇﻝﻰ ﺤﻴﺎﺓ ﺃﺒﺩﻴﺔ‪ ،‬ﻭﻴﺠﻌل‬
‫ﺍﻹﻨﺴﺎﻥ ﺍﻝﺫﻯ ﺨﻠﻘﻪ ﻴﺤﻴﺎ ﺇﻝﻰ ﺍﻷﺒﺩ ﺴﺎﺌ ‪‬ﺩﺍ ﻋﻠﻰ ﺍﻝﻤﻭﺕ‪ .‬ﻴ‪‬ﺸﻴﺭ ﺒﻬﺫﻩ ﺍﻝﻜﻠﻤﺎﺕ‬
‫ﺇﻝﻰ ﺍﻝﺤﻴﺎﺓ ﻭﺍﻝﻨﻌﻤﺔ ﺍﻝﺘﻰ ﺘﻨﺎﻝﻬﺎ ﺒﻭﺍﺴﻁﺔ ﺠﺴﺩﻩ ﺍﻝﻤﻘﺩﺱ‪ ،‬ﺍﻝﺫﻯ ﺒﻪ ﺘﻨﺘﻘل ﺇﻝﻴﻨﺎ‬
‫ﺨﺎﺼﻴﺔ ﺍﻻﺒﻥ ﺍﻝﻭﺤﻴﺩ ﻫﺫﻩ‪ ،‬ﺃﻯ ﺍﻝﺤﻴﺎﺓ‪.‬‬
‫‪ +‬ﻭﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺍﻷﺴﻜﻨﺩﺭﻯ ﺇﻥ ﺍﻝﻤﺴﻴﺢ ﻗﺎل‪ " :‬ﻤﻥ ﻴﻘﺒل ﺇﻝ ‪‬‬
‫ﻰ ﻓﻼ‬
‫ﻴﺠﻭﻉ‪ ،‬ﻭﻤﻥ ﻴﺅﻤﻥ ﺒﻰ ﻓﻼ ﻴﻌﻁﺵ ﺃﺒﺩ‪‬ﺍ"‪ ،‬ﻷﻨﻪ ﻜﺎﻥ ﻴﻌﺩ ﺒﺫﻝﻙ ﺴﺭ ﺍﻷﻭﻝﻭﺠﻴﺔ‬

‫‪78‬‬
‫‪Homilies on St. John, Hom. 45:1.‬‬
‫ـ ﻓﻰ ﺸﺭﻜﺔ ﺠﺴﺩﻩ ﻭﺩﻤﻪ ﺍﻷﻗﺩﺴﻴﻥ‪ ،‬ﻓﻴﺴﺘﻌﻴﺩ ﺍﻹﻨﺴﺎﻥ ﺒﻜﻠﻴﺘﻪ ﻋﺩﻡ ﺍﻝﻔﺴﺎﺩ‪...‬‬
‫ﺇﻥ ﺠﺴﺩ ﺍﻝﻤﺴﻴﺢ ﺍﻝﻤﻘﺩﺱ ﻴﻌﻁﻰ ﺤﻴﺎﺓ ﻝﻤﻥ ﻴﻜﻭﻥ ﺍﻝﺠﺴﺩ ﻓﻴﻬﻡ‪ ،‬ﻓﻴﺤﻔﻅﻬﻡ ﻜﻠﻴ ﹰﺔ‬
‫ﻓﻰ ﻋﺩﻡ ﺍﻝﻔﺴﺎﺩ‪.‬‬
‫ﻭﺍﻝﻘﺩﻴﺱ ﺃﻏﺴﻁﻴﻨﻭﺱ ﻴﻌﻠﻕ ﻋﻠﻰ )ﻴﻭ‪ " (٤١:٦‬ﻓﻜﺎﻥ ﺍﻝﻴﻬﻭﺩ ﻴﺘﺫﻤﺭﻭﻥ ﻋﻠﻴﻪ‪،‬‬
‫ﻼ‪:‬‬
‫ﻷﻨﻪ ﻗﺎل ﺃﻨﺎ ﺍﻝﺨﺒﺯ ﺍﻝﺫﻯ ﻨﺯل ﻤﻥ ﺍﻝﺴﻤﺎﺀ " ﻗﺎﺌ ﹰ‬
‫ﻫﻭ ﻨﻔﺴﻪ " ﺍﻝﺨﺒﺯ ﺍﻝﻨﺎﺯل ﻤﻥ ﺍﻝﺴﻤﺎﺀ"‪ ،‬ﺍﻝﺨﺒﺯ ﺍﻝﺫﻯ ﻴﻨﻌﺵ ﺍﻝﻨﺎﻗﺼﻴﻥ ﻭﻻ‬
‫ﻴﻨﻘﺹ‪ ،‬ﺨﺒﺯ ﻴﻤﻜﻥ ﺃﻥ ﻴﺅﻜل )ﻴ‪‬ﺴﺘﻁﻌﻡ( ﻭﻻ ﻴﻤﻜﻥ ﺃﻥ ﻴﺘﺒﺩﺩ‪ .‬ﻫﺫﺍ ﺍﻝﺨﺒﺯ ﻴﺸﻴﺭ‬
‫ﺇﻝﻴﻪ ﺍﻝﻤﻥ‪ .‬ﻓﻘﺩ ﻗﻴل " ﺃﻋﻁﺎﻫﻡ ﺨﺒﺯ ﺍﻝﺴﻤﺎﺀ‪ ،‬ﺃﻜل ﺍﻹﻨﺴﺎﻥ ﺨﺒﺯ ﺍﻝﻤﻼﺌﻜﺔ"‬
‫)ﻤﺯ‪٢٥ ،٢٤:٧٧‬ﺱ(‪.‬‬
‫ﻭﻋﻥ ﺍﻵﻴﺔ‪ " :‬ﺃﻨﺎ ﻫﻭ ﺨﺒﺯ ﺍﻝﺤﻴﺎﺓ‪،‬‬
‫ﺁﺒﺎﺅﻜﻡ ﺃﻜﻠﻭﺍ ﺍﻝﻤﻥ ﻓﻰ ﺍﻝﺒﺭﻴﺔ ﻭﻤﺎﺘﻭﺍ‪.‬‬
‫ﻫﺫﺍ ﻫﻭ ﺍﻝﺨﺒﺯ ﺍﻝﻨﺎﺯل ﻤﻥ ﺍﻝﺴﻤﺎﺀ ﻝﻜﻰ‬
‫ﻴﺄﻜل ﻤﻨﻪ ﺍﻹﻨﺴﺎﻥ ﻭﻻ ﻴﻤﻭﺕ"‬
‫)ﻴﻭ‪٤٨:٦‬ـ‪ .(٥٠‬ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ‬
‫ﻜﻴﺭﻝﺱ ﺇﻥ‪:‬‬
‫ﺍﻻﺒﻥ ﻫﻭ ﻭﺤﺩﻩ ﻭﺒﺤﻕ ﺨﺒﺯ ﺍﻝﺤﻴﺎﺓ‪ ،‬ﻭﺍﻝﺫﻴﻥ ﺍﺸﺘﺭﻜﻭﺍ ﻓﻴﻪ ﻤﺭﺓ‪ ،‬ﻭﺍﺨﺘﻠﻁﻭﺍ ﺒﻪ‬
‫ﺒﻁﺭﻴﻘﺔ ﻤﺎ ﻤﻥ ﺨﻼل ﺍﻝﺸﺭﻜﺔ ﻤﻌﻪ‪ ،‬ﻗﺩ ﻅﻬﺭ ﺃﻨﻬﻡ ﻓﻭﻕ ﺭﺒﺎﻁﺎﺕ ﺍﻝﻤﻭﺕ ﺫﺍﺘﻬﺎ‪.‬‬
‫ﺃﻤﺎ ﺍﻝﻤﻥ ﻓﻴﺅﺨﺫ ﺒﺎﻷﺤﺭﻯ ﻜﺭﻤﺯ ﺃﻭ ﻅل ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻭﻜﺎﻥ ﻴﻤﺜل ﺨﺒﺯ ﺍﻝﺤﻴﺎﺓ‪.‬‬
‫ﺜﻡ ﻴﻀﻴﻑ ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﻤﻌﻠﻘﹰﺎ ﻋﻠﻰ ﺍﻵﻴﺔ‪ " :‬ﺃﻨﺎ ﻫﻭ ﺍﻝﺨﺒﺯ ﺍﻝﺤﻰ ﺍﻝﺫﻯ ﻨﺯل‬
‫ﻤﻥ ﺍﻝﺴﻤﺎﺀ‪ .‬ﺇﻥ ﺃﻜل ﺃﺤﺩ ﻤﻥ ﻫﺫﺍ ﺍﻝﺨﺒﺯ ﻴﺤﻴﺎ ﺇﻝﻰ ﺍﻷﺒﺩ‪ ،‬ﻭﺍﻝﺨﺒﺯ ﺍﻝﺫﻯ ﺃﻨﺎ‬
‫ﺃﻋﻁﻰ ﻫﻭﺠﺴﺩﻯ ﺍﻝﺫﻯ ﺃﺒﺫﻝﻪ ﻤﻥ ﺃﺠل ﺤﻴﺎﺓ ﺍﻝﻌﺎﻝﻡ " )ﻴﻭ‪ (٥١:٦‬ﺒﺄﻥ ﺍﻝﺭﺏ‬
‫ﻗﺎل‪ :‬ﺃﻤﻭﺕ ﻷﺠل ﺍﻝﺠﻤﻴﻊ‪ ،‬ﻝﻜﻰ ﺃُﺤﻴﻰ ﺍﻝﺠﻤﻴﻊ ﺒﺫﺍﺘﻰ‪ .‬ﻭﻗﺩ ﺠﻌﻠﺕ ﺠﺴﺩﻯ ﻓﺩﻴﺔ‬
‫ﻷﺠل ﺍﻝﺠﻤﻴﻊ‪ .‬ﻷﻥ ﺍﻝﻤﻭﺕ ﺴﻭﻑ ﻴﻤﻭﺕ ﻓﻰ ﻤﻭﺘﻰ‪ ،‬ﻭﻤﻌﻰ ﺴﺘﻘﻭﻡ ﻁﺒﻴﻌﺔ‬
‫ﺍﻹﻨﺴﺎﻥ ﺍﻝﺴﺎﻗﻁﺔ‪.‬‬
‫ﻭﺃﻥ ﺠﺴﺩ ﺍﻝﻤﺴﻴﺢ ﻴﻌﻁﻰ ﺤﻴﺎﺓ ﻝﻜل ﻤﻥ ﻴﺸﺘﺭﻙ ﻓﻴﻪ‪ ،‬ﻷﻨﻪ ﻴﻁﺭﺩ ﺍﻝﻤﻭﺕ‪،‬‬
‫ﺤﺘﻰ ﻴﺄﺘﻰ ﻭﻴﺩﺨل ﺇﻝﻰ ﺃﻨﺎﺱ ﻤﺎﺌﺘﻴﻥ‪ ،‬ﻭﻴﺯﻴل ﺍﻝﻔﺴﺎﺩ‪ ،‬ﺇﺫ ﺃﻥ )ﺠﺴﺩ ﺍﻝﻜﻠﻤﺔ(‬
‫ﻤﻤﺘﻠﺊ ﺒﺎﻝﻜﺎﻤل ﺒﺎﻝﻜﻠﻤﺔ ﺍﻝﺫﻯ ﻴﺒﻴﺩ ﺍﻝﻔﺴﺎﺩ‪.‬‬
‫‪ +‬ﻴﺼﻑ ﺍﻝﻘﺩﻴﺱ ﺇﻴﺭﻴﻨﺎﺅﺱ‬
‫ﺍﻹﻓﺨﺎﺭﺴﺘﻴﺎ ﺇﻨﻬﺎ ﺨﺒﺯ ﺍﻝﺨﻠﻭﺩ‪ ،‬ﻓﻴﻘﻭل‪:‬‬
‫‪ ...‬ﺤﻘﹰﺎ ﻜﺎﻥ ﻴﻤﻜﻨﻪ ﺃﻥ ﻴﺄﺘﻰ ﺇﻝﻴﻨﺎ ﻓﻰ ﻤﺠﺩﻩ ﺍﻝﺫﻯ ﻻ ﻴ‪‬ﻌﺒﺭ ﻋﻨﻪ‪ ،‬ﻝﻜﻨﻨﺎ ﻝﻡ ﻨﻜﻥ‬
‫ﻗﺎﺩﺭﻴﻥ ﺃﻥ ﻨﺤﺘﻤل ﻋﻅﻤﺔ ﻤﺠﺩﻩ‪ ،‬ﻭﻝﻬﺫﺍ ﺍﻝﺴﺒﺏ ﻗﺩﻡ ﺨﺒﺯ ﺍﻵﺏ ﺍﻝﻜﺎﻤل ﻨﻔﺴﻪ‬
‫ﻝﻨﺎ ﻓﻰ ﺸﻜل ﻝﺒﻥ ﺒﻜﻭﻨﻨﺎ ﺃﻁﻔﺎ ﹰﻻ ﺼﻐﺎﺭﹰﺍ‪ .‬ﻫﻜﺫﺍ ﻜﺎﻥ ﻤﺠﻴﺌﻪ ﻜﺈﻨﺴﺎﻥ ﻝﻜﻰ‬
‫ﻨﺘﻘﻭﺕ‪ ،‬ﺃﻗﻭل‪ ،‬ﻤﻥ ﺼﺩﺭ ﺠﺴﺩﻩ‪ ،‬ﻭﺒﻤﺜل ﻫﺫﺍ ﺍﻝﻠﻜﺘﺎﺕ )ﻓﺭﺯ ﺍﻝﻠﺒﻥ( ﻨﻌﺘﺎﺩ ﺃﻥ‬
‫ﻨﺄﻜل ﻜﻠﻤﺔ ﺍﷲ ﻭﻨﺸﺭﺒﻪ‪ ،‬ﻓﻨﺤﻤل ﻓﻰ ﺩﺍﺨﻠﻨﺎ ﺨﺒﺯ ﺍﻝﺨﻠﻭﺩ‪ ،‬ﺍﻝﺫﻯ ﻫﻭ ﺭﻭﺡ‬
‫ﺍﻵﺏ‪.٧٩‬‬
‫ﻜﻤﺎ ﻴﺩﻋﻭﻩ ﺍﻝﻘﺩﻴﺱ ﺃﻏﻨﺎﻁﻴﻭﺱ ﺍﻷﻨﻁﺎﻜﻰ ﺩﻭﺍﺀ ﺍﻝﺨﻠﻭﺩ‪.٨٠‬‬
‫ﻻ ﻻ ﻴ‪‬ﻨﻁﻕ ﺒﻪ‪ ،‬ﻭﻻ ﺘﺩﻉ‬
‫ﻫﺫﺍ ﺍﻝﺩﻡ ﻴﺠﻌل ﺼﻭﺭﺓ ﻤﻠﻜﻨﺎ ﻤﺘﺠﺩﺩﺓ ﻓﻴﻨﺎ‪ ،‬ﺘﺒﻌﺙ ﺠﻤﺎ ﹰ‬
‫ﺴﻤﻭ ﻨﻔﻭﺴﻨﺎ ﺃﻥ ﻴﻨﺯﻉ ﻤﻨﺎ‪ ،‬ﺒل ﺘﺭﻭﻴﻪ ﺩﺍﺌﻤﹰﺎ ﻭﺘﻨﻌﺸﻪ‪.‬‬
‫ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻰ ﺍﻝﻔﻡ‪:‬‬
‫ﺒﺎﻝﺤﻕ ﻤﻬﻭﺒﺔ ﻫﻰ ﺃﺴﺭﺍﺭ ﺍﻝﻜﻨﻴﺴﺔ‪ ،‬ﻤﻬﻭﺏ ﺒﺎﻝﺤﻕ ﻫﻭﺍﻝﻤﺫﺒﺢ‪ .‬ﻴﻨﺒﻭﻉ ﻴﺼﻌﺩ‬
‫ﻤﻥ ﺍﻝﻔﺭﺩﻭﺱ‪ ،‬ﻭﻴﻔﻴﺽ ﺒﺄﻨﻬﺎﺭ ﻤﻠﻤﻭﺴﺔ؛ ﻤﻥ ﻫﺫﻩ ﺍﻝﻤﺎﺌﺩﺓ ﻴﺼﺩﺭ ﻴﻨﺒﻭﻉ‬
‫ﻴﺒﻌﺙ ﺃﻨﻬﺎﺭ‪‬ﺍ ﺭﻭﺤﻴﺔ‪.٨١‬‬

‫‪79‬‬
‫‪Adv. Haer. 4:38:1 PG7, 1105-6.‬‬
‫‪80‬‬
‫‪Ad. Eph. 20:10.‬‬
‫‪81‬‬
‫‪Homilies on St. John. Hom. 46:4.‬‬
‫ﻴﺸﺭﺡ ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺍﻷﺴﻜﻨﺩﺭﻯ ﺍﻵﻴﺔ‪ " :‬ﻓﻘﺎل ﻝﻬﻡ ﻴﺴﻭﻉ‪ :‬ﺍﻝﺤﻕ ﺍﻝﺤﻕ‬
‫ﺃﻗﻭل ﻝﻜﻡ ‪ :‬ﺇﻥ ﻝﻡ ﺘﺄﻜﻠﻭﺍ ﺠﺴﺩ ﺍﺒﻥ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻭﺘﺸﺭﺒﻭﺍ ﺩﻤﻪ ﻓﻠﻴﺱ ﻝﻜﻡ ﺤﻴﺎﺓ‬
‫ﻼ‪:‬‬
‫ﻓﻴﻜﻡ" )ﻴﻭ‪ (٥٣:٦‬ﻗﺎﺌ ﹰ‬
‫ﺇﻥ ﻜﺎﻥ ﺒﻠﻤﺴﺔ ﺠﺴﺩﻩ ﺍﻝﻤﻘﺩﺱ ﻭﺤﺩﻫﺎ )ﻓﻰ ﺇﻗﺎﻤﺔ ﺇﺒﻨﺔ ﻴﺎﻴﺭﺱ ﻝﻭ‪ ،٥٤:٨‬ﻭﺇﻗﺎﻤﺔ‬
‫ﺍﻝﺸﺎﺏ ﻭﺤﻴﺩ ﺃﻤﻪ ﻝﻭ‪ (١٤-١٢ :٧‬ﻴﻌﻁﻰ ﺤﻴﺎﺓ ﻝﺠﺴﺩ ﺘﺤﻠل‪ ،‬ﻓﻜﻴﻑ ﻻ ﻨﻨﺘﻔﻊ‬
‫ﻨﺤﻥ ﺒﺄﻜﺜﺭ ﻏﻨﻰ ﺒﺎﻝﺒﺭﻜﺔ ﺍﻝﺘﻰ ﻨﺸﺘﺭﻙ ﻓﻴﻬﺎ ﻭﺍﻝﻭﺍﻫﺒﺔ ﺍﻝﺤﻴﺎﺓ )ﺍﻷﻭﻝﻭﺠﻴﺔ(‪ ،‬ﺇﺫ‬
‫ﺤﻴﻥ ﻨﺘﺫﻭﻗﻬﺎ ﺃﻴﻀﹰﺎ )ﻨﻨﺎل ﺍﻝﻭﺍﻫﺏ ﺍﻝﺤﻴﺎﺓ(؟ ﻷﻨﻪ ﺴﻭﻑ ﺘﺘﺤﻭل ﺒﺎﻝﺘﺄﻜﻴﺩ ﺇﻝﻰ‬
‫ﺨﺒﺯﻨﺎ ﺍﻝﺫﺍﺘﻰ‪ ،‬ﺃﻯ ﺍﻝﺨﻠﻭﺩ‪...‬‬
‫‪ +‬ﺤﺘﻰ ﻭﻨﺤﻥ ﻗﺎﺒﻠﻭﻥ ﻝﻠﻔﺴﺎﺩ ﺒﻁﺒﻴﻌﺔ ﺠﺴﺩﻨﺎ‪ ،‬ﻨﻬﺠﺭ ﻀﻌﻔﻨﺎ ﺍﻝﻁﺒﻴﻌﻰ‬
‫ﺒﺈﺨﺘﻼﻁﻨﺎ ﺒﺎﻝﺤﻴﺎﺓ‪ ،‬ﻭﻨﺘﺒﺩل ﺇﻝﻰ ﺨﺎﺼﻴﺔ ﺍﻝﺤﻴﺎﺓ‪ .‬ﻓﺎﻷﻤﺭ ﻻ ﻴﺤﺘﺎﺝ ﻓﻘﻁ ﺇﻝﻰ‬
‫ﺇﻋﺎﺩﺓ ﺨﻠﻘﺔ ﻝﻠﻨﻔﺱ ﺒﺎﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﺇﻝﻰ ﺠﺩﺓ ﺍﻝﺤﻴﺎﺓ‪ ،‬ﺒل ﻭﺃﻥ ﺫﻝﻙ ﺍﻝﺠﺴﺩ‬
‫ﺍﻷﺭﻀﻰ ﺍﻝﻐﻠﻴﻅ ﻴﻠﺯﻤﻪ ﺃﻥ ﻴﺘﻘﺩﺱ ﻭ‪‬ﻴﺩﻋﻰ ﺇﻝﻰ ﻋﺩﻡ ﺍﻝﻔﺴﺎﺩ ﺒﻭﺍﺴﻁﺔ ﺍﻝﺸﺭﻜﺔ‬
‫ﺍﻷﻜﺜﻑ ﻭﺍﻷﻗﺭﺏ‪.‬‬
‫ﻜﻤﺎ ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﺃﻏﺴﻁﻴﻨﻭﺱ‪:‬‬
‫‪ +‬ﻝﻴﺕ ﺍﻝﺫﻴﻥ ﻴﺄﻜﻠﻭﻥ ﻴﺴﺘﻤﺭﻭﻥ ﻓﻰ ﺍﻷﻜل‪ ،‬ﻭﺍﻝﺫﻴﻥ ﻴﺸﺭﺒﻭﻥ ﺃﻥ ﻴﺸﺭﺒﻭﺍ‬
‫)ﺃﻴﻀ‪‬ﺎ(‪ .‬ﻝﻴﺕ ﺍﻝﺠﺎﺌﻌﻭﻥ ﻭﺍﻝﻅﻤﺄﻯ ﻴﺄﻜﻠﻭﻥ ﺍﻝﺤﻴﺎﺓ ﻭﻴﺸﺭﺒﻭﻥ ﺍﻝﺤﻴﺎﺓ ‪ ...‬ﺃﻯ‬
‫ﺃﻥ ﺠﺴﺩ ﺍﻝﻤﺴﻴﺢ ﻭﺩﻤﻪ ﻴﻜﻭﻨﺎ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ‪.٨٢‬‬

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‫‪Sermons on N.T. Lessons 81:1.‬‬