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‫ا  ‬
‫وا ا‬

‫ﻴﺼﺩﺭﻩ‬
‫ ا  
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‫ﻴﻨﺎﻴﺭ ‪٢٠٠٨‬ﻡ‬
 ‫ا
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‫ا
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‫ ر‪ #$% :‬ا

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ازة‬
‫&
‪٢٠٠٨‬م‬ ‫ا& ا‪ '%‬وا'
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‫آ‪ .$‬ـ ‪%01‬‬ ‫ا' د ‪١‬‬
‫‪١٧٢٤‬ش‬
‫✠ !‪0Q‬ل ا 

‪:‬‬ ‫ا‪0 7‬ت‬
‫دآ ‪0‬ر ‪ J D‬ا‪ $‬‬ ‫✠ ا  وا ا‬
‫‪ #$%‬ا

"  ! ا

ازة‬
‫ﻝﻠﺩﻜﺘﻭﺭ ﻨﺼﺤﻲ ﻋﺒﺩ ﺍﻝﺸﻬﻴﺩ‪٣.......‬‬
‫‪١٢‬ﺵ ﺍﻝﺨﻨﺩﻕ‪ ،‬ﺤـﺩﺍﺌﻕ ﺍﻝﻘﺒـﺔ‪،‬‬
‫✠ ‪9$':‬ت ‪
$<=>) '!8‬ا( )‪(٤٢‬‬
‫ﺍﻝﻘﺎﻫﺭﺓ‬
‫ﻝﻠﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﻋﻤﻭﺩ ﺍﻝﺩﻴﻥ‪١٠......‬‬
‫ﺕ‪٢٦٧٤٥٢١٩ ،٢٤٨٣٦٣٨٩ :‬‬
‫✠ < ‪@ #$%‬‬
‫✠ ا‪
O8‬اك ا&‪0‬ي‪:‬‬ ‫ـﺯﺕ‬
‫ـﺘﺎﺫ ﻋـــــ‬
‫ﻝﻸﺴـــــ‬
‫* ﺤﺩﻩ ﺍﻷﺩﻨﻰ ‪ ١٢‬ﺠﻨﻴﻪ ﺩﺍﺨل‬
‫ﻓﺅﺍﺩ‪١٧..............‬‬
‫ﻤﺼﺭ‪.‬‬
‫✠ ‪
$G:‬ا‪F'7‬ات < إ‪A&B0 CA$D‬‬
‫* ‪ ١٥‬ﺩﻭﻻﺭ‪‬ﺍ ﺃﻤﺭﻴﻜﻴ‪‬ﺎ ﺃﻭ ﻤـﺎ‬ ‫‪AAAAAAAAAAAAAAAAA%I AAAAAAAAAAAAAAAAA&J‬ء ا
&‪AAAAAAAAAAAAAAAAA$‬‬
‫ﻴﻌﺎﺩﻝﻬﺎ ﻝﻠﺒﻼﺩ ﺍﻷﺨﺭﻯ‪.‬‬ ‫و!'‪٢٠......................$7‬‬
‫✠ أ‪A AAAAAAAAAAAAAAAAAAAAAAAAAAK‬ر ‪ A AAAAAAAAAAAAAAAAAAAAAAAAAA$M%I‬ﻭﺘﻘﺒل ﺍﺸﺘﺭﺍﻜﺎﺕ ﺘﻌﻀﻴﺩﻴﺔ‪.‬‬
‫✠ ﺘﺴﻠﻡ ﺍﻻﺸﺘﺭﺍﻜﺎﺕ ﺒﺎﻝﻴﺩ ﺃﻭ‬ ‫و!
‪٢٤ ............... $D0‬‬
‫ﺘﻭﺩﻉ ﺒﻤﻜﺘﺏ ﺍﻝﺒﺭﻴﺩ ﻝﺤـﺴﺎﺏ‬ ‫✠ ‪
O‬ح ا‪7‬ن ا‪:$7‬‬
‫ﺍﻝﺸﻴﻜﺎﺕ ﺍﻝﺒﺭﻴﺩﻴﺔ ﺭﻗـﻡ ‪٣٨١‬‬ ‫ﺍﻝﻜﺘﺎﺏ ﺍﻝﺨﺎﻤﺱ ـ ﺍﻝﻔﺼل ﺍﻝﺜﺎﻨﻲ‬

‫ﻝﻠﻘﺩﻴﺱ ﺃﻤﺒﺭﻭﺴﻴﻭﺱ ﺃﺴﻘﻑ ﻤﻴﻼﻥ ‪ ٢٧ ..‬ﺍﻝﻔﺠﺎﻝﺔ ﻤﺼﺭ‪ ،‬ﺒﺎﺴﻡ‪:‬‬

‫ا‪ &7‬س >‪0‬رج ‪
< T7B‬ج‬
‫* ﺍﻝﻤﺭﺍﺴﻼﺕ‪:‬‬
‫ﺹ‪.‬ﺏ‪ ٣٦ :‬ﺍﻝﻔﺠﺎﻝﺔ ﻤﺼﺭ‪.‬‬
‫‪٢‬‬
‫&
‪٢٠٠٨‬م‬

‫دار ‪ WX0‬آ‪7‬ل ‪JV‬‬

‫‪ ٢‬ﺵ ﺍﻝﻤــﺩﺍﺭﺱ ﺤــﺩﺍﺌﻕ ﺍﻝﻘﺒــﺔ ﺕ‪:‬‬
‫‪٢٤٨٦٥٣٧٨ ،٢٤٨٢٧٠٧٤‬‬

‫‪٣‬‬
 ‫ا
ب ا
ى‬

‫ا  وا ا‬

‫
آر  
ا
‬
‫ا‪: ! Y‬‬
‫"ﺍﷲ ﻤﺤﺒﺔ" ـ ﻫﻜﺫﺍ ﺃﻋﻠﻥ ﻝﻨﺎ ﺍﻹﻨﺠﻴل ـ ﻭ"ﺍﷲ ﻤﺤﺒﺔ" ﺘﻌﻨﻲ ﺃﻥ‬
‫ﺍﻝﻤﺤﺒﺔ ﻫﻲ ﻁﺒﻴﻌﺘﻪ ﺍﻝﺨﺎﺼﺔ‪ .‬ﻭﻨﺤﻥ ﻗﺩ ﻋﺭﻓﻨﺎ ﺫﻝﻙ ﻤﻥ ﻤﺤﺒﺔ ﺍﷲ‬
‫ﺍﻝﻤﺘﺠﻬﺔ ﺇﻝﻴﻨﺎ ﺃﻱ ﻋﺭﻓﻨﺎ ﺃﻨﻪ ﻤﺤﺒﺔ ﻷﻨﻪ ﺃﺤﺒﻨﺎ‪ .‬ﻭﻨﺤﻥ ﻝﻡ ﻨﻌﺭﻑ ﻫﺫﻩ‬
‫ﺍﻝﻤﺤﺒﺔ ﺍﻹﻝﻬﻴﺔ ﻭﻝﻡ ﻨﻜﺘﺸﻔﻬﺎ ﺇﻻ ﺤﻴﻨﻤﺎ ﺇﻨﺴﻜﺒﺕ ﺍﻝﻤﺤﺒﺔ ﺍﻹﻝﻬﻴﺔ ﻤﻥ ﻗﻠﺏ‬
‫ﺍﷲ ﻭﻅﻬﺭﺕ ﻤﺘﺠﺴﺩﺓ ﻓﻲ ﺸﺨﺹ ﺇﺒﻨﻪ ﺍﻝﻭﺤﻴﺩ ﺍﻝﺤﺒﻴﺏ ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ‬
‫ﺍﻝﺫﻱ ‪‬ﻭِﻝ ‪‬ﺩ ﻤﻥ ﺍﻝﻌﺫﺭﺍﺀ‪.‬‬
‫ﻭﻝﻜﻥ ﻤﻥ ﻗﺒل ﺃﻥ ﻴﺘﺠﺴﺩ ﺇﺒﻥ ﺍﷲ ﺍﻝﺤﺒﻴﺏ ﻭﻤﻥ ﻗﺒل ﺃﻥ ﻴﻌﻠﻥ ﻝﻨﺎ‬
‫ﺍﻹﻨﺠﻴل ﺃﻥ ﺍﷲ ﻤﺤﺒﺔ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻜﺎﻥ ﻫﻭ ﺍﻝﻤﺤﺒﺔ ﻤﻨﺫ ﺍﻷﺯل‪ ،‬ﺇﺫ ﻜﺎﻨﺕ‬
‫ﺍﻝﻤﺤﺒﺔ ﻭﻻ ﺘﺯﺍل ﻫﻲ ﻁﺒﻴﻌﺘﻪ‪ ،‬ﻭﻝﺫﻝﻙ ﻜﺎﻥ ﻤﻨﺫ ﺍﻷﺯل ﻭﺇﻝﻰ ﺍﻵﻥ‬
‫ﻭﺴﻴﻅل ﺇﻝﻰ ﺍﻷﺒﺩ ﻤﺤﺒ‪‬ﺎ ﺘﻌﺒﻴﺭ‪‬ﺍ ﻋﻥ ﻁﺒﻴﻌﺘﻪ ﺍﻝﺫﺍﺘﻴﺔ‪.‬‬
‫ﻜﺎﻨﺕ ﻤﺤﺒﺔ ﺍﷲ ﻤﻭﺠﻭﺩﺓ ﻤﻨﺫ ﺍﻷﺯل‪ ،‬ﻭﺇﻥ ﻜﺎﻨﺕ ﺨﺎﻓﻴﺔ ﻋﻠﻴﻨﺎ ﻗﺒل‬
‫ﺘﺠﺴﺩ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻭﻝﻜﻨﻬﺎ ﺃُﻅﻬﺭﺕ ﺒﻤﺠﻴﺌﻪ ﺇﻝﻴﻨﺎ ﻓﻲ ﺍﻝﺠﺴﺩ‪ ،‬ﻭﺒﺴﺒﺏ ﻫﺫﻩ‬
‫ﺍﻝﻤﺤﺒﺔ ﺠﺎﺀ ﺍﻝﻤﺴﻴﺢ ﻴﺒﺤﺙ ﻋﻨﺎ ﻝﻜﻲ ﻴﻼﻗﻴﻨﺎ ﻷﻨﻪ ﻓﻲ ﻤﺤﺒﺘﻪ ﻴﺭﻴﺩ ﺃﻥ‬
‫ﻴﺩﺨل ﻤﻌﻨﺎ ﻓﻲ ﺤﻭﺍﺭ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺒﺸﺭﻱ‪ .‬ﺃﺭﺍﺩ ﺍﷲ ﺃﻥ ﻴﺘﺤﺩﺙ ﺇﻝﻴﻨﺎ‬
‫ﻤﻥ ﺨﻼل ﻁﺒﻴﻌﺘﻨﺎ‪ ،‬ﻭﻝﺫﻝﻙ ﺃﺨﻔﻰ ﻤﺠﺩ ﻻﻫﻭﺘﻪ‪ ،‬ﻭﻫﺫﺍ ﺘﻭﺍﻀﻊ ﻻ ﻨﻅﻴﺭ‬
‫ﻝﻪ ﺇﻁﻼﻗﹰﺎ ـ ﻓﻬﻭ ﺘﺤﺎﺸﻰ ﺃﻥ ﻨﻘﺒﻠﻪ ﻤ‪‬ﻜﺭ‪‬ﻫﻴﻥ ـ ﻭﻻ ﺇﻜﺭﺍﻩ ﻓﻲ ﺍﻝﺤﺏ ـ‬
‫ﻝﻘﺩ ﺠﺎﺀ ﺇﻨﺴﺎﻨﹰﺎ ﻴﻁﻠﺏ ﻭ ‪‬ﺩﻨﺎ ﻭﺼﺩﺍﻗﺘﻨﺎ‪ .‬ﻭﺭﻏﻡ ﺇﻨﻪ ﺃﺼل ﺍﻝﻭﺠﻭﺩ ﻭﺃﺼل‬

‫‪٤‬‬
 ‫&
‪٢٠٠٨‬م‬
‫ﺍﻝﺤﻴﺎﺓ ﻭﺨﺎﻝﻘﻬﺎ ﻭﻫﻭ ﺃﺼل ﻭﺠﻭﺩﻨﺎ ﻭﻤﺼﺩﺭﻩ ﻝﻜﻨﻪ ﺠﺎﺀ ﻴﻁﻠﺏ ﺤﺒﻨﺎ‬
‫ﺒﻤﻨﺘﻬﻰ ﺍﻝﺭﻗﺔ‪ .‬ﺇﺫ ﻫﻭ ﻻ ﻴﺭﻴﺩ ﺃﻥ ﻴﻨﺘﺯﻉ ﺇﻗﺘﻨﺎﻋﻨﺎ ﺇﻨﺘﺯﺍﻋ‪‬ﺎ ﺒل ﻴﺘﻨﺎﺯل‬
‫ﺒﺤﺒﻪ ﺇﻝﻰ ﻤﺴﺘﻭﺍﻨﺎ ﻝﻜﻲ ﻻ ﻨﺭﺘﻌﺏ ﻤﻥ ﺠﻼل ﻤﺠﺩﻩ‪ .‬ﺇﻥ ﺤﺏ ﺍﷲ ﻫﺫﺍ‬
‫ﻴﺫﻫل ﺍﻝﻌﻘل‪ .‬ﻓﺈﺒﻥ ﺍﷲ ﻴﻌﺭﺽ ﻨﻔﺴﻪ ﻝﻠﻤﻁﺎﺭﺩﺓ ﻭﺍﻝﻤﻬﺎﻨﺔ ﻭﻴﻀﻁﺭ‬
‫ﻝﻠﻬﺭﻭﺏ‪ ،‬ﻭﻴﻘﺒل ﺍﻝﺘﺤﻘﻴﺭ ﻭﺍﻵﻻﻡ ﻭﺍﻝﻤﻭﺕ ﻭﻫﻭ ﺍﻹﻝﻪ‪ .‬ﻜل ﻫﺫﺍ ﻝﻜﻲ ﻴﻘﻭل‬
‫ﻝﻺﻨﺴﺎﻥ ﺒﻠﻐﺔ ﺍﻝﺤﺏ ﻭﺍﻝﻤﺸﺎﺭﻜﺔ ﻭﺍﻝﺼﺩﺍﻗﺔ‪ :‬ﺇﻨﻙ ﻤﺤﺒﻭﺏ ﻋﻨﺩ ﺍﷲ‪ .‬ﻭﺇﻨﻪ‬
‫ﺠﺎﺀ ﻴﺸﺎﺭﻜﻪ ﺁﻻﻤﻪ ﻭﻴﺤﻤل ﺃﻭﺠﺎﻋﻪ ﻭﺨﻁﺎﻴﺎﻩ‪.‬‬
‫ﻭﺃﻱ ﺇﻨﺴﺎﻥ ﻝﻡ ﻴﻌﺭﻑ ﻋﻅﻤﺔ ﺍﻝﺤﺏ ﺍﻹﻝﻬﻲ ﻴﺘﺼﻭﺭ ﻜﺄﻥ ﺍﷲ ﻤﺤﺘﺎﺝ‬
‫ﻻ ﻤﻁﻠﻘﹰﺎ ﻭﻝﻴﺱ ﻓﻲ ﺇﺤﺘﻴﺎﺝ ﺇﻝﻰ ﺃﻱ ﺸﻲﺀ‪.‬‬
‫ﻝﻺﻨﺴﺎﻥ‪ .‬ﻭﻝﻜﻥ ﺍﷲ ﻜﺎﻤل ﻜﻤﺎ ﹰ‬
‫ﻭﻝﻜﻨﻬﺎ ﺍﻝﻤﺤﺒﺔ ﺍﻝﻐﻨﻴﺔ ﺍﻝﻔﻴﺎﻀﺔ ﺍﻝﺴﺨﻴﺔ! ﺍﻝﻤﺤﺒﺔ ﺫﺍﺕ ﺍﻝﻠﻁﻑ ﺍﻝﻔﺎﺌﻕ ﻤﻥ‬
‫ﻨﺤﻭ ﺍﻹﻨﺴﺎﻥ‪ .‬ﺘﻠﻙ ﺍﻝﻤﺤﺒﺔ ﺍﻝﺘﻲ ﺘﻌﻁﻲ ﺒﻐﻴﺭ ﺤﺩﻭﺩ‪ ،‬ﻫﻲ ﻭﺤﺩﻫﺎ ﺍﻝﺘﻲ‬
‫ﺘﻔﺴﺭ ﻝﻨﺎ ﺒﺫل ﺍﷲ ﻹﺒﻨﻪ ﺍﻝﻭﺤﻴﺩ ﻤﻥ ﺃﺠﻠﻨﺎ‪" ،‬ﻫﻜﺫﺍ ﺃﺤﺏ ﺍﷲ ﺍﻝﻌﺎﻝﻡ ﺤﺘﻰ‬
‫ﺒﺫل ﺇﺒﻨﻪ ﺍﻝﻭﺤﻴﺩ" )ﻴﻭ‪.(١٦:٣‬‬

‫ا
‪[ 7‬ر > ًا‪:‬‬
‫ﻻ‬
‫ﺼﺎﺭ ﺍﻝﻜﻠﻤﺔ ﺠﺴﺩ‪‬ﺍ ﻝﻜﻲ ﻨﻌﺭﻑ ﺇﻨﻨﺎ ﻤﺤﺒﻭﺒﻭﻥ ﻜﻤﺎ ﻗﻠﻨﺎ ﺤﺎ ﹰ‬
‫ﻭﻝﻨﻌﺭﻑ ﺃﻥ ﺍﷲ ﻴﻁﻠﺏ ﺤﺒﻨﺎ ﻜﺈﺴﺘﺠﺎﺒﺔ ـ ﻝﻨﺩﺍﺀ ﺤﺒﻪ ـ ﻓﻠﻭ ﻜﺎﻥ ﺍﷲ ﻗﺩ‬
‫ﻓﺭﺽ ﻨﻔﺴﻪ ﻋﻠﻴﻨﺎ ﺒﺴﻠﻁﺎﻥ ﺃﻝﻭﻫﻴﺘﻪ ﻝﻤﺎ ﻋﺭﻓﻨﺎﻩ ﻭﻝﻤﺎ ﺼﺩﻗﻨﺎ ﻭﻭﺜﻘﻨﺎ ﺃﻨﻪ‬
‫ﻴﺤﺒﻨﺎ ـ ﻓﺎﻝﺫﻱ ﻴﻔﺭﺽ ﻋﻠﻴﻨﺎ ﻓﺭﻀ‪‬ﺎ ﻫﻭ ﻻ ﻴﺤﺒﻨﺎ‪ ،‬ﻝﺫﻝﻙ ﺇﺤﺘﺠﺏ ﺍﷲ ﻓﻲ‬
‫ﺠﺴﺩ ﺤﺘﻰ ﻴﺘﻭﻓﺭ ﻝﻠﻤﺤﺒﺔ ﺍﻝﺸﺭﻁ ﺍﻝﻤﻨﺎﺴﺏ ﺍﻝﺫﻱ ﺒﺩﻭﻨﻪ ﻻ ﺘﻜﻭﻥ ﻤﺤﺒﺔ‬
‫ﻭﻫﺫﺍ ﺍﻝﺸﺭﻁ ﻫﻭ ﺍﻝﺤﺭﻴﺔ‪.‬‬

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 ‫ا
ب ا
ى‬

‫ﻝﺫﻝﻙ ﺠﺎﺀ ﻴﺴﻭﻉ ﻴﺼﺎﺩﻕ ﺍﻹﻨﺴﺎﻥ ﺼﺩﺍﻗﺔ ﺇﻨﺴﺎﻥ ﻹﻨﺴﺎﻥ‪ ،‬ﻭﻝﻜﻥ ﻜﺎﻥ‬
‫ﻴﻔﻴﺽ ﻭﻴﺘﺩﻓﻕ ﻤﻥ ﻗﻠﺒﻪ ﺤﺏ ﻓﺎﺌﻕ ﻋﺠﻴﺏ ﻝﻡ ﻴﻌﺭﻓﻪ ﺍﻝﻨﺎﺱ ﻗﺒل ﺫﻝﻙ‪،‬‬
‫ﻫﺫﺍ ﺍﻝﺤﺏ ﺍﻝﻔﺎﺌﻕ ﺸﻌﺭﺕ ﺒﻪ ﺍﻝﻨﻔﻭﺱ ﺍﻝﺨﺎﻁﺌﺔ ﻓﺈﻨﺠﺫﺒﺕ ﺇﻝﻴﻪ ﻓﻲ ﺤﺏ‬
‫ﻭﺇﺸﺘﻴﺎﻕ ﻭﺇﻨﺴﺤﺎﻕ‪ ،‬ﻫﺫﺍ ﺍﻝﺤﺏ ﺍﻝﻔﺎﺌﻕ ﻫﻭ ﺤﺏ ﺍﷲ ﺫﺍﺘﻪ‪ ،‬ﺍﻝﺤﺏ ﺍﻷﺯﻝﻲ‬
‫ﺍﻝﺫﻱ ﻫﻭ ﻁﺒﻴﻌﺔ ﺍﷲ‪ ،‬ﻫﺫﺍ ﺍﻝﺤﺏ ﺍﻝﺫﻱ ﺃﻋﻠﻨﻪ ﻝﻠﺒﺸﺭﻴﺔ ﻓﻲ ﺸﺨﺹ ﺇﺒﻨﻪ‬
‫ﺍﻝﻤﺤﺒﻭﺏ ﺍﻝﻤﺘﺠﺴﺩ‪ .‬ﻫﺫﻩ ﻫﻲ ﺍﻝﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ ﺍﻝﺘﻲ ﻜﺎﻨﺕ ﻋﻨﺩ ﺍﻵﺏ‬
‫ﻭﺃُﻅﻬﺭﺕ ﻝﻨﺎ )ﺍﻨﻅﺭ‪١‬ﻴﻭ‪ .(٢:١‬ﻫﺫﻩ ﺍﻝﺤﻴﺎﺓ ﻫﻲ ﻨﺒﺽ ﻻ ﻴﺘﻭﻗﻑ ﻤﻥ ﺍﻝﺤﺏ‬
‫ﻼ‪ " :‬ﺒﻬﺫﺍ ﺃُﻅﻬﺭﺕ ﻤﺤﺒﺔ ﺍﷲ‬‫ﺍﻹﻝﻬﻲ ﻝﻨﺎ‪ ،‬ﻭﺍﻝﺘﻲ ﻴﺨﺒﺭﻨﺎ ﻋﻨﻬﺎ ﻴﻭﺤﻨﺎ ﻗﺎﺌ ﹰ‬
‫ﻓﻴﻨﺎ ﺃﻥ ﺍﷲ ﺃﺭﺴل ﺇﺒﻨﻪ ﺍﻝﻭﺤﻴﺩ ﺇﻝﻰ ﺍﻝﻌﺎﻝﻡ ﻝﻜﻲ ﻨﺤﻴﺎ ﺒﻪ" )‪١‬ﻴﻭ‪.(٩:٤‬‬
‫ﻓﺎﻝﻤﺴﻴﺢ ﺠﺎﺀ ﺇﻝﻴﻨﺎ ﺒﺎﻝﻤﺤﺒﺔ ﺍﻹﻝﻬﻴﺔ ﻝﻜﻲ ﻴﺤﻴﻴﻨﺎ ﺒﺫﺍﺘﻪ‪ .‬ﺍﷲ ﻗﺩ ﺇﺘﺤﺩ‬
‫ﺒﻁﺒﻴﻌﺘﻨﺎ ﺍﻝﺒﺸﺭﻴﺔ ﻓﻲ ﺸﺨﺹ ﺇﺒﻨﻪ ﺍﻝﻭﺤﻴﺩ ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻭﺒﻌﺩﻤﺎ ﺤﺩﺙ‬
‫ﻫﺫﺍ ﺍﻹﺘﺤﺎﺩ ﺒﻴﻨﻪ ﻭﺒﻴﻨﻨﺎ ﻝﻥ ﻴﺤﺩﺙ ﺇﻨﻔﺼﺎل‪ .‬ﺍﷲ ﻗﺩ ﺇﺘﺤﺩ ﺒﻨﺎ ﺒﺩﺍﻓﻊ ﺍﻝﺤﺏ‬
‫ﺍﻝﻔﺎﺌﻕ ﺍﻝﻭﺼﻑ‪ .‬ﻭﻫﻭ ﻴﺭﻴﺩﻨﺎ ﺃﻥ ﻨﺜﻕ ﺒﻜل ﻗﻠﻭﺒﻨﺎ ﺃﻨﻪ ﻗﺩ ﻋﺒﺭ ﺍﻝﻬﻭﺓ ﺍﻝﺘﻲ‬
‫ﺘﻔﺼﻠﻨﺎ ﻋﻨﻪ‪ ،‬ﻋﺒﺭﻫﺎ ﺒﺎﻝﺘﺠﺴﺩ ﺒﺄﻥ ﺼﺎﺭ ﺇﻨﺴﺎﻨﹰﺎ‪ .‬ﺒﺄﻥ ﺼﺎﺭ ﺍﷲ ﺇﺒﻥ ﺒﺸﺭ‪،‬‬
‫ﺃﻱ ﺼﺎﺭ ﺃﺨﹰﺎ ﻝﻨﺎ ﻭﺼﺩﻴﻘﹰﺎ‪ .‬ﻭﻫﺫﺍ ﻫﻭ ﺼﻤﻴﻡ ﻋﻘﻴﺩﺓ ﺍﻝﻁﺒﻴﻌﺔ ﺍﻝﻭﺍﺤﺩﺓ‬
‫ﻭﺠﻭﻫﺭﻫﺎ ﺍﻝﺤﻘﻴﻘﻲ‪ ،‬ﺃﻱ ﻋﺩﻡ ﺇﻨﻔﺼﺎل ﻻﻫﻭﺘﻪ ﻋﻥ ﻨﺎﺴﻭﺘﻪ ﻝﺤﻅﺔ ﻭﺍﺤﺩﺓ‬
‫ﻭﻻ ﻁﺭﻓﺔ ﻋﻴﻥ‪ .‬ﻝﻘﺩ ﺩﺨل ﺍﷲ ﺒﺎﻝﺘﺠﺴﺩ ﺇﻝﻰ ﺼﻤﻴﻡ ﻁﺒﻴﻌﺘﻨﺎ ﻭﺴﻜﻥ ﻓﻴﻬﺎ‬
‫ﺴ‪‬ﻜﻨﻰ ﺩﺍﺌﻤﺔ ﻭﻫﻭ ﻴﺭﻴﺩ ﺒﺫﻝﻙ ﺃﻥ ﻨﺼﺩﻕ ﺤﺒﻪ‪ ،‬ﻭﺃﻥ ﻨﻔﺘﺢ ﻝﻪ ﻗﻠﻭﺒﻨﺎ‬
‫ﻭﻨﻌﻁﻴﻪ ﻜل ﻜﻴﺎﻨﻨﺎ ﻭﺤﻴﺎﺘﻨﺎ ﻝﻜﻲ ﻴﺠﻌﻠﻨﺎ ﺸﺭﻜﺎﺀ ﺤﻴﺎﺘﻪ ﺍﻹﻝﻬﻴﺔ‪ ،‬ﺸﺭﻜﺎﺀ‬
‫ﻤﺠﺩﻩ ﺍﻹﻝﻬﻲ‪ ،‬ﺃﻱ " ﻝﻨﺼﻴﺭ ﺸﺭﻜﺎﺀ ﺍﻝﻁﺒﻴﻌﺔ ﺍﻹﻝﻬﻴﺔ" ﺒﺤﺴﺏ ﺘﻌﺒﻴﺭ‬
‫ﺒﻁﺭﺱ ﺍﻝﺭﺴﻭل )ﺍﻨﻅﺭ ‪٢‬ﺒﻁ‪.(٤:١‬‬

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‫أ‪ &B‬و‪VK \D‬ة‪:‬‬

‫ﻭﻝﻜﻥ ﺍﻝﺒﺸﺭ ﺍﻝﺫﻴﻥ ﺃﺤﺒﻬﻡ ﺍﷲ ﻭﺃﺭﺴل ﺇﺒﻨﻪ ﺍﻝﻭﺤﻴﺩ ﻝﻴﻭ‪‬ﻝﺩ ﻓﻲ ﺼﻭﺭﺘﻬﻡ‬
‫ﻭﻁﺒﻴﻌﺘﻬﻡ ﺍﻝﺒﺸﺭﻴﺔ‪ ،‬ﻫﻡ ﺒﺸﺭ ﺭﺍﺯﺤﻭﻥ ﺘﺤﺕ ﺃﺜﻘﺎل ﺍﻝﺨﻁﺎﻴﺎ‪ .‬ﻓﺎﻹﻨﺴﺎﻥ‬
‫ﺍﻝﺫﻱ ﻴﻁﻠﺏ ﺍﷲ ﺼﺩﺍﻗﺘﻪ‪ ،‬ﺇﻨﺴﺎﻥ ﻗﺩ ﺃﻤﺎﺘﺘﻪ ﺍﻝﺨﻁﻴﺔ‪ ،‬ﻭﻤﻊ ﺫﻝﻙ‪ ،‬ﻭﻷﺠل‬
‫ﺫﻝﻙ ﺘﻨﺎﺯل ﺍﷲ ﻓﻲ ﺤﺒﻪ ﺍﻝﻌﺠﻴﺏ ﺍﻝﻔﺎﺌﻕ ﻝﻜﻲ ﻴﻁﻠﺏ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺸﻘﺎﺌﻪ‬
‫ﻭﻀﻼﻝﻪ ﻝﻜﻲ ﻴﺨﻠﺼﻪ ﺒﺄﻥ ﻴﺴﻜﺏ ﺤﻴﺎﺘﻪ ﺍﻹﻝﻬﻴﺔ ﻓﻲ ﺩﺍﺨﻠﻪ ﺇﺫﺍ ﻗﺒل ﻫﺫﻩ‬
‫)ﺍﻨﻅﺭ‬ ‫ﺍﻝﺤﻴﺎﺓ‪ " .‬ﺍﻝﻤﺴﻴﺢ ﻴﺴﻭﻉ ﺠﺎﺀ ﺇﻝﻰ ﺍﻝﻌﺎﻝﻡ ﻝﻴﺨﻠﺹ ﺍﻝﺨﻁﺎﺓ"‬
‫‪١‬ﺘﻲ‪ ،(١٥:١‬ﻫﺫﺍ ﻫﻭ ﺍﻝﺼﻭﺕ ﺍﻝﺼﺎﺭﺥ ﺍﻝﺫﻱ ﻴﺩﻭﻱ ﻓﻲ ﺍﻹﻨﺠﻴل ﻜﻠﻪ‪ .‬ﺇﻥ‬
‫ﺍﷲ ﻝﻡ ﻴﻜﻑ ﺃﺒﺩ‪‬ﺍ ﻭﺇﻝﻰ ﺍﻵﻥ ﻻ ﻴﻜﻑ ﻋﻥ ﺃﻥ ﻴﺤﺏ ﺍﻹﻨﺴﺎﻥ‪ .‬ﻫﻭ ﻴﻨﺘﻅﺭ‬
‫ﺇﺴﺘﺠﺎﺒﺘﻪ ﻝﻨﺩﺍﺀ ﺤﺒﻪ ﺍﻷﺒﻭﻱ ـ ﻓﺎﷲ ﻴﺤﺒﻨﺎ ﻻ ﺸﻙ ﻓﻲ ﺫﻝﻙ ـ ﻭﻫﺫﻩ ﻫﻲ‬
‫ﺍﻝﺤﻘﻴﻘﺔ ﺍﻷﻜﻴﺩﺓ ﺍﻝﺘﻲ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﺼﺩﻗﻬﺎ ﻭﻫﺫﺍ ﻤﺎ ﻴﺠﺏ ﺃﻥ ﻨﻘﻭﻝﻪ ﻝﻨﻔﻭﺴﻨﺎ‬
‫ﻤﺭﺍﺭ‪‬ﺍ ﻋﺩﻴﺩﺓ‪ ،‬ﻭﻨﻘﻭﻝﻪ ﺃﻴﻀ‪‬ﺎ ﻝﻜل ﺇﻨﺴﺎﻥ‪ ،‬ﻷﻥ ﺍﻹﻨﺴﺎﻥ ـ ﻜل ﺇﻨﺴﺎﻥ ـ‬
‫ﻴﺤﺘﺎﺝ ﺃﻥ ﻴﺴﻤﻊ ﻫﺫﺍ ﺍﻝﺨﺒﺭ ـ ﺨﺒﺭ ﺤﺏ ﺍﷲ ﻝﻪ ﺸﺨﺼﻴ‪‬ﺎ‪ .‬ﻭﻝﻜﻥ ﻴﺒﻘﻰ‬
‫ﺃﻥ ﻴﺴﺘﺠﻴﺏ ﺍﻹﻨﺴﺎﻥ ﻝﺤﺏ ﺍﷲ ﻝﻜﻲ ﻴﺘﻡ ﺍﻝﻠﻘﺎﺀ ﺍﻝﺸﺨﺼﻲ ﺒﻴﻨﻪ ﻭﺒﻴﻥ‬
‫ﺍﷲ‪ ،‬ﻷﻥ ﺍﻝﻤﺤﺒﺔ ﻤﻥ ﻁﺭﻑ ﻭﺍﺤﺩ ﻓﻘﻁ ﻻ ﺘﹸﺤ ‪‬ﺩﺙ ﻝﻘﺎﺀ‪.‬‬

‫ا‪  % X‬ا‪:Y‬‬

‫ﻓﺈﻥ ﻜﺎﻥ ﺍﷲ ﻗﺩ ﺃﻅﻬﺭ ﺤﺒﻪ ﻝﻨﺎ ﺒﺄﻥ ﺁﺘﻰ ﻭﺼﺎﺭ ﺇﻨﺴﺎﻨﹰﺎ ﻝﻜﻲ ﻴﻁﻠﺒﻨﺎ‬
‫ﻭﻴﺤﺭﺭﻨﺎ ﺒﺤﺒﻪ ﻤﻥ ﻅﻼﻡ ﺤﻴﺎﺘﻨﺎ ﻭﻀﻴﺎﻋﻨﺎ ﻭﻫﻼﻜﻨﺎ‪ ،‬ﻓﺘﻌﺒﻴﺭﻨﺎ ﻋﻥ ﻗﺒﻭل‬
‫ﻨﺩﺍﺀ ﺤﺒﻪ ﻭﺍﻹﺴﺘﺠﺎﺒﺔ ﻝﻪ‪ ،‬ﻴﻜﻭﻥ ﺒﺄﻥ ﻨﺭﺠﻊ ﺇﻝﻴﻪ ﻭﻨﻁﻠﺒﻪ ﺒﻜل ﻗﻠﻭﺒﻨﺎ‪ .‬ﻓﺈﻥ‬
‫ﻜﺎﻥ ﺍﻝﺘﺠﺴﺩ ﻴﻌﻨﻲ ﺇﻝﺘﻔﺎﺘﺔ ﺍﷲ ﻨﺤﻭﻨﺎ ﺒﺎﻝﺤﺏ ﺍﻝﻔﺎﺌﻕ‪ ،‬ﻓﺎﻝﺘﻭﺒﺔ ﺘﻌﻨﻲ ﺇﻝﺘﻔﺎﺘﺘﻨﺎ‬
‫ﻨﺤﻭ ﺍﷲ ﺒﻘﻠﻭﺒﻨﺎ ﺍﻝﻬﺯﻴﻠﺔ ﺍﻝﻤﺴﻜﻴﻨﺔ‪ ،‬ﻭﻝﻜﻥ ﺍﻝﻤﻬﻡ ﻫﻭ ﺃﻥ ﺘﻜﻭﻥ ﺇﻝﺘﻔﺎﺘﺔ‬

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‫ﺼﺎﺩﻗﺔ ﻤﻘﺎﺒل ﺇﻝﺘﻔﺎﺘﺔ ﺍﷲ ﺍﻝﻤﻤﻠﻭﺀﺓ ﺤﺒ‪‬ﺎ‪ .‬ﻭﻫﻜﺫﺍ ﻴﻤﻜﻥ ﺃﻥ ﻨﻠﺘﻘﻲ ﻤﻌﻪ ﻓﻲ‬
‫ﺃﻋﻤﺎﻕ ﻨﻔﻭﺴﻨﺎ‪ ،‬ﻤﻬﻤﺎ ﻜﺎﻨﺕ ﺨﻁﺎﻴﺎﻨﺎ‪ ،‬ﻷﻨﻪ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻼﺸﻲ ﻅﻠﻤﺘﻨﺎ‬
‫ﻭﻴﻤﺴﺢ ﺨﻁﻴﺘﻨﺎ‪ ،‬ﻷﻨﻪ ﺠﺎﺀ ﻴﻁﻠﺒﻨﺎ ﻭﻫﻭ ﻴﻌﻠﻡ ﺃﻥ ﻁﺒﻴﻌﺘﻨﺎ ﻤﻤﺯﻭﺠﺔ‬
‫ﺒﺎﻝﺨﻁﻴﺔ‪ .‬ﻓﻌﻨﺩﻤﺎ ﺘﺨﺘﺭﻕ ﺃﺸﻌﺔ ﺤﺒﻪ ﻗﻠﻭﺒﻨﺎ‪ ،‬ﻋﻨﺩﺌﺫ ﺘﻨﻘﺸﻊ ﻤﻨﻬﺎ ﺴﺤﺎﺒﺔ‬
‫ﻼ‪ " .‬ﺃﻨﺎ ﻗﺩ ﺠﺌﺕ ﻨﻭﺭ‪‬ﺍ ﺇﻝﻰ ﺍﻝﻌﺎﻝﻡ‬‫ﺍﻝﺨﻁﺎﻴﺎ ﺍﻝﺘﻲ ﺤﺠﺒﺕ ﻭﺠﻬﻪ ﻋﻨﺎ ﻁﻭﻴ ﹰ‬
‫ﺤﺘﻰ ﻜل ﻤﻥ ﻴﺅﻤﻥ ﺒﻲ ﻻ ﻴﻤﻜﺙ ﻓﻲ ﺍﻝﻅﻠﻤﺔ" )ﻴﻭ‪.(٤٦:١٢‬‬
‫ﺨﻁﺄ ﺃﻥ ﻨﻅﻥ ﺃﻥ ﺍﻝﺨﻁﻴﺔ ﺘﺤﺭﻤﻨﺎ ﻤﻥ ﺇﻤﻜﺎﻨﻴﺔ ﻁﻠﺏ ﺍﷲ‪ .‬ﺒل ﺒﺎﻝﻌﻜﺱ‬
‫ﻴﺠﺏ ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﻘﺒل ﺩﻋﻭﺓ ﺍﻝﻤﺴﻴﺢ ﺍﻝﻤﻤﻠﻭﺀﺓ ﺤﺒ‪‬ﺎ ﻭﻨﺄﺘﻲ ﺇﻝﻴﻪ ﻤﺅﻤﻨﻴﻥ ﺒﻪ‬
‫ﻝﻜﻲ ﻴﻨﻴﺭ ﺤﻴﺎﺘﻨﺎ ﻭﻴﻜﺸﻑ ﻝﻨﺎ ﻅﻠﻤﺔ ﺤﻴﺎﺘﻨﺎ ﺍﻝﻔﻅﻴﻌﺔ ﻭﻴﺸﻌﺭﻨﺎ ﺒﺎﻹﺤﺘﻴﺎﺝ‬
‫ﺍﻝﺸﺩﻴﺩ ﻝﻭﺠﻭﺩﻩ ﻓﻲ ﺤﻴﺎﺘﻨﺎ‪ ،‬ﺇﺫ ﺃﻥ ﺍﻝﺨﻁﻴﺔ ﻗﺩ ﺃﻋﻤﺕ ﻋﻴﻭﻨﻨﺎ ﺍﻝﺩﺍﺨﻠﻴﺔ‪،‬‬
‫ﻭﻨﺤﺘﺎﺝ ﺃﻥ ﻴﻔﺘﺢ ﺒﺼﺎﺌﺭﻨﺎ‪ ،‬ﻓﻬﻭ ﻗﺩ ﺠﺎﺀ ﻝﻜﻲ ﻴﺠﻌل ﺍﻝﻌﻤﻴﺎﻥ ﻴﺒﺼﺭﻭﻥ‪.‬‬
‫ﻨﻌﻡ‪ ،‬ﺠﺎﺀ ﻝﻜﻲ ﻴﺸﻔﻲ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺨﻁﻴﺌﺘﻪ‪ ،‬ﺇﺫ " ﻻ ﻴﺤﺘﺎﺝ ﺍﻹﺼﺤﺎﺀ ﺇﻝﻰ‬
‫ﻁﺒﻴﺏ ﺒل ﺍﻝﻤﺭﻀﻰ‪ ،‬ﻝﻡ ﺁﺕ ﻷﺩﻋﻭ ﺃﺒﺭﺍﺭ‪‬ﺍ ﺒل ﺨﻁﺎﺓ ﺇﻝﻰ ﺍﻝﺘﻭﺒﺔ" )ﺍﻨﻅﺭ‬

‫ﻝﻭ‪٣١:٥‬ـ‪ .(٣٢‬ﺍﷲ ﻤﻬﺘﻡ ﺒﺨﻼﺹ ﺍﻝﺨﺎﻁﺊ ﻷﻨﻪ ﻴﺤﺒﻪ‪ ،‬ﻭﻤﻥ ﺃﺠﻠﻪ ﺠﺎﺀ‬
‫ﺍﻹﺒﻥ ﺍﻝﻭﺤﻴﺩ ﻴﺴﻭﻉ ﻝﻜﻲ ﻴﺸﻔﻲ ﻗﻠﺒﻪ ﻭﺭﻭﺤﻪ ﻤﻥ ﻤﺭﺽ ﺍﻝﺨﻁﻴﺔ‪.‬‬
‫ﺇﻥ ﺍﻝﻤﺴﻴﺢ ﻴﻌﻁﻑ ﻋﻠﻰ ﺍﻝﺨﺎﻁﺊ ﻋﻁﻔﹰﺎ ﻻ ﺤﺩﻭﺩ ﻝﻪ ﺤﺘﻰ ﻴﺠﻌل‬
‫ﺍﻝﺨﺎﻁﺊ ﻴﺘﺤﻭل ﻤﻥ ﻋﺸﻕ ﺸﻬﻭﺍﺘﻪ ﻭﺃﻫﻭﺍﺌﻪ ﺇﻝﻰ ﻋﺸﻕ ﺍﻝﻤﺨﻠﺹ ﻭﺤﺒﻪ‪،‬‬
‫ﻭﻫﺫﺍ ﺍﻝﺤﺏ ﺍﻝﺫﻱ ﻴﺴﺭﻱ ﻓﻲ ﻗﻠﺏ ﺍﻝﺨﺎﻁﺊ ﻨﺘﻴﺠﺔ ﺤﺏ ﺍﻝﻤﺴﻴﺢ ﻝﻪ ﻫﻭ‬
‫ﺍﻝﺫﻱ ﻴﻁﻬﺭ ﻗﻠﺒﻪ‪ ،‬ﻓﻤﺤﺒﺔ ﺍﻝﻤﺴﻴﺢ ﻝﻺﻨﺴﺎﻥ ﺃﻗﻭﻯ ﻤﻥ ﺍﻝﻤﻭﺕ ﻭﻴﻠﺯﻤﻬﺎ‬
‫)ﺍﻨﻅﺭ‬ ‫ﻝﻜﻲ ﺘﻅﻬﺭ ﻗﺩﺭﺘﻬﺎ ﺃﻥ ﻴﺅﻤﻥ ﺍﻝﺨﺎﻁﺊ ﺃﻥ ﺍﻝﻤﺴﻴﺢ ﻴﺒﺭﺭ ﺍﻝﻔﺎﺠﺭ‬
‫ﺭﻭ‪.(٥:٤‬‬

‫‪٨‬‬
 ‫&
‪٢٠٠٨‬م‬
‫ﺍﻝﻤﺴﻴﺢ ﻴﻨﺎﺩﻱ ﻜل ﺇﻨﺴﺎﻥ ﻭﻴﺩﻋﻭﻩ ﺇﻝﻰ ﺍﻝﺘﻭﺒﺔ ﻷﻨﻪ ﻗﺩ ﺼﻨﻊ ﺒﻨﻔﺴﻪ‬
‫ﻋﻼﺠ‪‬ﺎ ﺸﺎﻓﻴ‪‬ﺎ ﻝﺨﻁﻴﺔ ﺍﻹﻨﺴﺎﻥ‪ .‬ﻓﻘﺩ ﻗﺩ‪‬ﻡ ﻨﻔﺴﻪ ﺫﺒﺤﻴﺔ ﻋﻥ ﺨﻁﺎﻴﺎ ﺠﻤﻴﻊ‬
‫ﺍﻝﺨﻁﺎﺓ‪ ،‬ﻭﺩﻤﻪ ـ ﺍﻝﺫﻱ ﻫﻭ ﺸﻬﺎﺩﺓ ﻝﺤﺒﻪ ﺍﻹﻝﻬﻲ ﺍﻝﻔﺎﺌﻕ ـ ﻴ‪‬ﻁ ‪‬ﻬﺭ ﻜل‬
‫ﺇﻨﺴﺎﻥ ﻴﻘﺒل ﺤﺒﻪ ﻭﻴﺭﺠﻊ ﺇﻝﻴﻪ ﻁﺎﻝﺒ‪‬ﺎ ﺍﻝﻐﻔﺭﺍﻥ‪ .‬ﻝﺫﻝﻙ ﻝﻡ ﻴﻌﺩ ﻫﻨﺎﻙ ﻋﺫﺭ‬
‫ﻷﻱ ﺇﻨﺴﺎﻥ ﺃﻥ ﻴﻤﺘﻨﻊ ﻋﻥ ﺍﻝﻤﺠﻲﺀ ﺇﻝﻰ ﺍﻝﻤﺨﻠﺹ ﻭﻁﻠﺏ ﻭﺠﻬﻪ ﺒﺤﺠﺔ‬
‫ﺃﻨﻪ ﺨﺎﻁﺊ ﻭﺸﺭﻴﺭ‪ .‬ﻫﺫﻩ ﺤﺠﺔ ﻭﻫﻤﻴﺔ ﻭﺤﻴﺎﺀ ﻜﺎﺫﺏ‪ ،‬ﻓﺎﻝﻤﺴﻴﺢ ﻗﺩ ﻭﻋﺩ‬
‫ﻰ ﻻ ﺃﺨﺭﺠﻪ ﺨﺎﺭﺠ‪‬ﺎ" )ﻴﻭ‪ ،(٣٧:٦‬ﺒل ﻫﻭ ﺃﺸﺘﻬﺭ ﺒﻠﻘﺏ‬
‫ﻼ‪ " :‬ﻤﻥ ﻴﻘﺒل ﺇﻝ ‪‬‬
‫ﻗﺎﺌ ﹰ‬
‫ﻝﻭ‪ ،(٣٤:٧‬ﻓﺒﻌﺩ ﺃﻥ ﻨﻌﺭﻑ ﺤﺏ ﺍﻝﻤﺴﻴﺢ ﺍﻝﻔﺎﺌﻕ‬ ‫)ﺍﻨﻅﺭ‬ ‫"ﻤﺤﺏ ﺍﻝﺨﻁﺎﺓ"‬
‫ﻝﻠﺨﻁﺎﺓ ﻭﺘﺭﺤﻴﺒﻪ ﺒﻨﺎ ﻝﻴﻘﺒﻠﻨﺎ ﻜﺘﺎﺌﺒﻴﻥ ﻴﻜﻭﻥ ﻫﺭﻭﺒﻨﺎ ﻤﻥ ﺼﻭﺕ ﺍﻝﻤﺴﻴﺢ‬
‫ﺍﻝﻤ‪‬ﺤﺏ ﻤﻌﻨﺎﻩ‪ ،‬ﺇﻨﻨﺎ ﻨﺭﻓﺽ ﻤﺤﺒﺘﻪ ﻭﻻ ﻨﻌﻁﻲ ﺇﻝﺘﻔﺎﺘﹰﺎ ﻝﺤﻨﺎﻨﻪ ﻭﺤﺒﻪ ﺍﻝﺫﻱ‬
‫ﻻ ﻴﻬﺩﺃ ﻓﻲ ﺴﻌﻴﻪ ﻝﻴﺠﺘﺫﺒﻨﺎ ﺇﻝﻴﻪ‪.‬‬
‫ﻭﺇﻥ ﻗﺎل ﺍﻝﺒﻌﺽ ﻤﻨﺎ‪ ،‬ﺇﻨﻬﻡ ﻋﺎﺠﺯﻭﻥ ﻋﻥ ﻤﻘﺎﻭﻤﺔ ﺍﻝﺨﻁﻴﺔ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻝﻤﺴﻴﺢ ﺒﻘﻭﺓ ﺭﻭﺤﻪ ﻭﻗﻭﺓ ﺤﺒﻪ‪ ،‬ﻭﻗﻭﺓ ﺤﻴﺎﺘﻪ ﺍﻷﻗﻭﻯ ﻤﻥ ﺍﻝﻤﻭﺕ ﻭﺍﻷﻗﻭﻯ‬
‫ﻤﻥ ﻗﻭﺓ ﺍﻝﺨﻁﻴﺔ‪ ،‬ﺍﻝﻤﺴﻴﺢ ﻫﻭ ﺍﻝﺫﻱ ﺴﻴﺘﻭﻝﻰ ﻤﻬﻤﺔ ﺘﻁﻬﻴﺭ ﻗﻠﻭﺒﻨﺎ ﻭﺘﻘﺩﻴﺱ‬
‫ﻤﺸﺎﻋﺭﻨﺎ ﻭﻤﺭﺍﻓﻘﺘﻨﺎ ﻜل ﺍﻝﻁﺭﻴﻕ ﻝﻜﻲ ﻴﺘﻤﻡ ﺍﻝﻨﹸﺼﺭﺓ ﻋﻠﻰ ﺍﻝﺨﻁﻴﺔ ﻓﻲ‬
‫ﺃﻋﻤﺎﻕ ﻗﻠﻭﺒﻨﺎ ﻓﻬﻭ ﻭﺤﺩﻩ ﻴﻨﺒﻭﻉ ﺍﻝﻁﻬﺎﺭﺓ ﻭﻫﻭ ﺍﻝﻨﻭﺭ ﺍﻝﺫﻱ ﻴﻁﺭﺩ ﺍﻝﻅﻼﻡ‬
‫ﻤﻥ ﺍﻝﻨﻔﺱ‪ ،‬ﻝﺫﻝﻙ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﺜﻕ ﻭﻨﻌﺘﻤﺩ ﻋﻠﻴﻪ ﻝﻴﺨﻠﺹ ﻨﻔﻭﺴﻨﺎ ﻋﻠﻰ‬
‫ﺍﻝﺩﻭﺍﻡ ﻤﻬﻤﺎ ﺇﻨﻐﻠﺒﻨﺎ ﺃﺤﻴﺎﻨﹰﺎ‪ .‬ﻓﻤﺎﺩﻤﻨﺎ ﻨﻁﻠﺒﻪ ﻓﺈﻨﻪ ﺴﻴﻘﻴﻤﻨﺎ ﻤﻥ ﺴﻘﻁﺎﺘﻨﺎ‬
‫ﻭﻴﻀﻤﺩ ﺠﺭﺍﺤﺎﺘﻨﺎ ﻭﻴﺸﺭﻕ ﻓﻲ ﺩﺍﺨﻠﻨﺎ ﺒﻨﻭﺭ ﻭﺠﻬﻪ ﺍﻹﻝﻬﻲ ﺇﻝﻰ ﺃﻥ ﻴﻤﻠﻙ‬
‫ﺘﻤﺎﻤ‪‬ﺎ ﻋﻠﻰ ﺃﻋﻤﺎﻕ ﻗﻠﻭﺒﻨﺎ‪.‬‬

‫أ‪X‬س ا ‪ %0‬و>‪0‬ه
ه‪:‬‬
‫‪٩‬‬
 ‫ا
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‫ﻭﻝﻜﻥ ﺍﻝﺘﻭﺒﺔ ﻝﻴﺴﺕ ﻫﻲ ﻤﺠﺭﺩ ﺘﺭﻙ ﺍﻝﺨﻁﻴﺔ ـ ﺒل ﻫﻲ ﻓﻲ ﺤﻘﻴﻘﺘﻬﺎ‬

‫ﺍﻷﺼﻠﻴﺔ ﻭﺍﻷﺴﺎﺴﻴﺔ ﺘﺤﻭل ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺍﻻﻨﺸﻐﺎل ﺒﺫﺍﺘﻪ ﻭﺍﻹﻨﺤﺼﺎﺭ ﻓﻲ‬
‫ﻨﻔﺴﻪ ﻭﺸﻬﻭﺍﺘﻪ ﻭﺃﻁﻤﺎﻋﻪ ـ ﺃﻱ ﺘﺤﻭ‪‬ل ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﺫﺍﺘﻪ ﻜﻤﺤﻭﺭ ﻭﻏﺎﻴﺔ‬
‫ﻝﻭﺠﻭﺩﻩ ﻭﺤﻴﺎﺘﻪ‪ ،‬ﺇﻝﻰ ﺍﷲ ﻜﻐﺎﻴﺔ ﻭﻫﺩﻑ ﻝﻭﺠﻭﺩﻩ‪ .‬ﻫﻲ ﺃﻥ ﻴﺴﺘﺠﻴﺏ ﻝﺤﺏ‬
‫ﺍﷲ ﺍﻝﻤﺘﻨﺎﺯل ﻭﺍﻝﻤﺘﻌﻁﻑ ﻓﻲ ﺘﺠﺴﺩﻩ‪ ،‬ﻴﺴﺘﺠﻴﺏ ﻝﻪ ﺒﻤﺤﺒﺔ ﺼﺎﺩﻗﺔ ﻤﻥ ﻜل‬
‫ﺍﻝﻘﻠﺏ ـ ﺃﻱ ﺃﻥ ﻴﺴﺘﺠﻴﺏ ﺍﻹﻨﺴﺎﻥ ﻝﺤﺏ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺫﻱ ﺠﺎﺀ ﻭﺃﻋﻁﻰ‬
‫ﻨﻔﺴﻪ ﻝﻨﺎ ﻭﺒﺫل ﺫﺍﺘﻪ ﺤﺘﻰ ﺍﻝﻤﻭﺕ ﻷﺠﻠﻨﺎ‪ ،‬ﺒﺄﻥ ﻴﻌﻁﻲ ﺫﺍﺘﻪ ﻝﻠﻤﺴﻴﺢ ﺒﻤﺤﺒﺔ‬
‫ﻭﺇﺨﻼﺹ‪ .‬ﻓﺎﻝﻌﻁﺎﺀ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻘﺎﺒﻠﻪ ﻋﻁﺎﺀ‪ ،‬ﻭﺍﻝﺤﺏ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻘﺎﺒﻠﻪ‬
‫ﺤﺏ ﺤﺘﻰ ﻴﺘﻡ ﺍﻝﻠﻘﺎﺀ‪.‬‬
‫ﻝﺫﻝﻙ‪ ،‬ﻓﻨﺤﻥ ﻨﺤﺘﺎﺝ ﺩﺍﺌﻤ‪‬ﺎ ﺃﻥ ﻨﺭﺍﺠﻊ ﺃﻨﻔﺴﻨﺎ ﺃﻤﺎﻡ ﻤﺤﺒﺘﻪ ﺍﻝﻼﻨﻬﺎﺌﻴﺔ‪،‬‬
‫ﻝﻜﻲ ﻨﻜﺘﺸﻑ ﺇﺤﺘﻴﺎﺠﻨﺎ ﺍﻝﻌﻤﻴﻕ ﻝﻠﺘﻭﺒﺔ‪ ،‬ﺃﻱ ﺇﺤﺘﻴﺎﺠﻨﺎ ﻝﻠﺘﺤﻭل ﻤﻥ ﺍﻝﺘﻤﺴﻙ‬
‫ﺒﺫﻭﺍﺘﻨﺎ ﺇﻝﻰ ﺇﻋﻁﺎﺀ ﺫﻭﺍﺘﻨﺎ ﻭﺘﺴﻠﻴﻤﻬﺎ ﻝﻤﻥ ﺃﺤﺒﻨﺎ ﻭﺒﺫل ﻨﻔﺴﻪ ﻷﺠﻠﻨﺎ ﻭﺒﺫﻝﻙ‬
‫ﻴﺘﺤﻘﻕ ﻗﺼﺩ ﺍﷲ ﻤﻥ ﻤﺠﻲﺀ ﺇﺒﻨﻪ ﺍﻝﻭﺤﻴﺩ ﻓﻲ ﺍﻝﺠﺴﺩ‪ .‬ﺇﺫ ﺃﺭﺍﺩ ﺒﻤﺠﻴﺌﻪ ﺃﻥ‬
‫ﻴﺸﻔﻲ ﻁﺒﻴﻌﺘﻨﺎ ﻤﻥ ﺍﻝﺨﻁﻴﺔ‪ ،‬ﺃﺭﺍﺩ ﺃﻥ ﻴﺸﻔﻲ ﻁﺒﻴﻌﺘﻨﺎ ﻤﻥ ﺤﺏ ﺍﻝﺫﺍﺕ‪ ،‬ﺒﺄﻥ‬
‫ﻴﺠﻌل ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﺘﻤﺘﻠﺊ ﻤﻥ ﺤﺒﻪ‪ .‬ﺃﺭﺍﺩ ﺃﻥ ﻴﺩﺨﻠﻨﺎ ﺇﻝﻰ ﻤﻠﻜﻭﺕ‬
‫ﻤﺤﺒﺘﻪ‪ .‬ﺃﺭﺍﺩ ﺃﻥ ﻨﺘﺠﻪ ﺇﻝﻴﻪ ﺒﺤﺏ ﻝﻪ ﻭﺇﻨﻜﺎﺭ ﻝﻨﻔﻭﺴﻨﺎ ﻭﺭﻓﺽ ﻝﺫﻭﺍﺘﻨﺎ‬
‫ﻭﺸﻬﻭﺍﺘﻨﺎ‪.‬‬
‫ﻓﺒﻌﺩ ﻤﺎ ﺃﻋﻠﻥ ﺍﷲ ﺤﺒﻪ ﺍﻝﻔﺎﺌﻕ ﻝﻨﺎ ﻻ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻥ ﻝﻨﺎ ﻫﺩﻑ ﺁﺨﺭ‬
‫ﻝﻜل ﺤﻴﺎﺘﻨﺎ ﺴﻭﻯ ﻤﺤﺒﺘﻪ ﻭﻋﻤل ﻤﺸﻴﺌﺘﻪ ﻜﺒﻨﻴﻥ ﻤﺤﺒﻭﺒﻴﻥ ﻭﻤ‪‬ﺤﺒﻴﻥ‪ .‬ﻭﻜل‬
‫ﻤﺎ ﻻ ﻴﺘﻔﻕ ﻤﻊ ﻫﺫﺍ ﺍﻝﻬﺩﻑ ﻴﺤﺘﺎﺝ ﻤﻨﺎ ﺇﻝﻰ ﺘﻭﺒﺔ ﻭﺘﻐﻴﻴﺭ ﺩﺍﺨﻠﻲ ﻋﻤﻴﻕ‬
‫ﻴﺼﻨﻌﻪ ﺍﷲ ﺒﺭﻭﺤﻪ ﻓﻴﻨﺎ ﻋﻨﺩﻤﺎ ﻨﻨﺩﻡ ﻋﻠﻰ ﺃﻱ ﺇﻨﺤﺭﺍﻑ ﻭﻨﻌﺘﺭﻑ ﺒﻪ‪.‬‬

‫‪١٠‬‬
 ‫&
‪٢٠٠٨‬م‬
‫ﺍﻝﺘﻭﺒﺔ ﺘﺩﺨﻠﻨﺎ ﺩﺍﺌﻤ‪‬ﺎ ﺇﻝﻰ ﻗﻠﺏ ﺍﷲ‪ ،‬ﻭﺘﺠﻌل ﺍﷲ ﺤﺎﻀﺭ‪‬ﺍ ﺒﺎﻝﻨﺴﺒﺔ ﻝﻨﺎ‪.‬‬
‫ﻫﻭ ﺤﺎﻀﺭ ﺩﺍﺌﻤ‪‬ﺎ ﻤﻥ ﺠﻬﺘﻪ ﻫﻭ‪ ،‬ﻭﻝﻜﻨﻨﺎ ﻨﺤﻥ ﺍﻝﺫﻴﻥ ﻨﺤﺠﺏ ﻗﻠﻭﺒﻨﺎ ﻋﻥ‬
‫ﺍﻝﻭﺠﻭﺩ ﻓﻲ ﺤﻀﺭﺘﻪ ﺍﻝﺘﻲ ﺃﺭﺍﺩ ﺃﻥ ﻴﻘﻴﻤﻬﺎ ﻓﻴﻨﺎ ﻋﻠﻰ ﺍﻝﺩﻭﺍﻡ‪.‬‬
‫‪+++++++‬‬

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‫“ ‪9$':‬ت ‪“ '!8‬‬
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$‬ا ـ ‪٤٢ (Glaphyra‬‬
‫‪ " 9‬آ‪07J "
$‬د ا \‬
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‫ﻴﻘﻭل ﺍﻝﻜﺘﺎﺏ ﺃﻴﻀ‪‬ﺎ ﺇﻥ‪ " :‬ﻴﻭﺴﻑ ﻜﺎﻥ ﺍﺒـﻥ ﺴـﺒﻌﺔ ﻋـﺸﺭ ﻋﺎﻤ‪‬ـﺎ"‬
‫)ﺘﻙ‪ .(٢:٣٧‬ﻭﻜﺎﻥ ﺸﺎﺒ‪‬ﺎ ﻓﺘﻴ‪‬ﺎ ﻭﺃﻋﺘﻘﺩ ﺃﻥ ﺍﻝﻜﺘﺎﺏ ﺍﻝﻤﻘﺩﺱ ﺃﺭﺍﺩ ﺃﻥ ﻴﺒﺭﺯ ﻫﺫﺍ‬
‫ﺍﻷﻤﺭ‪ .‬ﻭﻨﺤﻥ ﻨﻘﻭل ﺇﻥ ﻋﻤﺎﻨﻭﺌﻴل ﻜﺎﻥ ﺃﻴﻀ‪‬ﺎ ﺃﻜﺜﺭ ﻨﻀﺎﺭﺓ ﻭﻗـﻭﺓ ﻤـﻥ‬
‫ﺍﻵﺨﺭﻴﻥ ﺒﻤﻘﺎﺭﻨﺔ ﻋ‪‬ﻤﺭﻩ ﻤﻊ ﻋ‪‬ﻤﺭ ﺍﻵﺨﺭﻴﻥ‪ ،‬ﺃﻗﺼﺩ ﺒﻤﻘﺎﺭﻨﺘـﻪ ﺒﻤﻭﺴـﻰ‬
‫ﻭﺍﻷﻨﺒﻴﺎﺀ‪ .‬ﻭﺃﻴﻀ‪‬ﺎ ﻨﺤﻥ ﻨﹸﻔﺴﺭ ﻫﺫﻩ ﺍﻷﻗﻭﺍل ﺍﻝﻤﻜﺘﻭﺒﺔ ﻋﻠﻰ ﺃﻨﻬﺎ ﺘﻌﻠﻥ ﺃﻤﺭ‪‬ﺍ‬
‫ﺁﺨﺭ‪‬ﺍ‪ .‬ﺇﻥ ﻋﺩﺩ ﺍﻝﺴﻨﻴﻥ ﻴﺭﺴﻡ ﻝﻨﺎ ﺃﻴﻀ‪‬ﺎ ﺴﺭ ﺘـﺩﺒﻴﺭ ﺍﻝﺘﺠـﺴﺩ ﺍﻝﻌﻤﻴـﻕ‪،‬‬
‫ﻓﻜﻴﻑ؟ ﺴﺄﺤﺎﻭل ﺃﻥ ﺃﺸﺭﺡ ﻝﻜﻡ ﺒﻘﺩﺭ ﺍﻝﻤﺴﺘﻁﺎﻉ ﻫﺫﺍ ﺍﻷﻤﺭ ﺍﻝـﺫﻱ ﻗﹸﻠﺘـﻪ‬
‫ﻗﺒل ﺫﻝﻙ ﻵﺨﺭﻴﻥ‪.‬‬
‫ﺇﻥ ﺍﻷﻋﺩﺍﺩ ﺍﻝﺘﻲ ﺘﻤﺜل ﻭﺤﺩﺓ ﻭﺍﺤﺩﺓ ﺘﺭﻤﺯ ﻋﺎﺩ ﹰﺓ ﻓﻲ ﺍﻝﻜﺘﺎﺏ ﺍﻝﻤﻘـﺩﺱ‬
‫ﺇﻝﻰ ﺍﻝﻜﻤﺎل‪ .‬ﻋﻠﻰ ﺴﺒﻴل ﺍﻝﻤﺜﺎل ﻭﹺﺤﺩﺓ ﺍﻝﻌﺸﺭﺓ‪ ،‬ﻴﺴﺘﻁﻴﻊ ﺍﻝﻤﺭﺀ ﺃﻥ ﻴﺒـﺩﺃ‬
‫ﺍﻝﻌ‪‬ﺩ ﻤﻥ ﺭﻗﻡ ﻋﺸﺭﺓ ﺒﻁﺭﻴﻘﺔ ﺘﻨﺎﺯﻝﻴﺔ ﻝﻴﺼل ﺇﻝﻰ ﺭﻗﻡ ﻭﺍﺤﺩ‪ ،‬ﺜﻡ ﻴﺒﺩﺃ ﻤـﻥ‬
‫ﻭﺍﺤﺩ ﻝﻴﺼل ﺇﻝﻰ ﺭﻗﻡ ﻋﺸﺭﺓ‪ ،‬ﺃﻱ ﺍﻝﻨﻬﺎﻴﺔ‪ .‬ﻨﻔﺱ ﺍﻷﻤﺭ ﺒﺎﻝﻨـﺴﺒﺔ ﻝﻭﺤـﺩﺓ‬
‫ﺍﻷﺴﺒﻭﻉ ﻴﺒﺩﺃ ﺍﻝﻤﺭﺀ ﻤﻥ ﺍﻝﻴﻭﻡ ﺍﻷﻭل ﺤﺘﻰ ﻴﺼل ﺇﻝﻰ ﺍﻝﺴﺎﺒﻊ‪ ،‬ﻭﺒﻌﺩ ﺫﻝﻙ‬
‫ﻴﻜﻭﻥ ﻗﺩ ﺃﻜﻤل ﻋﺩﺩ ﺍﻷﻴﺎﻡ ﺤﺘﻰ ﺍﻝﻨﻬﺎﻴﺔ‪ ،‬ﻝﻴﺒﺩﺃ ﻤﺭﺓ ﺃﺨﺭﻯ ﻤـﻥ ﺒﺩﺍﻴـﺔ‬

‫ﺘﺭﺠﻤﻬﺎ ﺇﻝﻰ ﺍﻝﻌﺭﺒﻴﺔ ﺍﻝﺩﻜﺘﻭﺭ ﺠﻭﺭﺝ ﻋﻭﺽ ﺇﺒﺭﺍﻫﻴﻡ‪ ،‬ﻭﺭﺍﺠﻌﻬﺎ ﺩ‪ .‬ﻨﺼﺤﻰ ﻋﺒﺩ ﺍﻝﺸﻬﻴﺩ‪.‬‬ ‫‪١‬‬

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‫ﺍﻷﺴﺒﻭﻉ‪ .‬ﺤﺴﻨﹰﺎ ﺒﻬﺫﻩ ﺍﻝﻁﺭﻴﻘﺔ ﻴﻌﺘﺒﺭ ﺍﻝﻜﺘﺎﺏ ﻤﺜل ﻫﺫﻩ ﺍﻷﺭﻗـﺎﻡ ﺭﻤـﺯ‪‬ﺍ‬
‫ﻝﻠﻜﻤﺎل‪.‬‬
‫ﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ‪ ،‬ﻓﻲ ﻤﺜل ﺍﻝﻭﺯﻨﺎﺕ )ﺍﻨﻅﺭ ﻤﺕ‪١٤:٢٥‬ـ‪ ،(٢٦‬ﻓﺈﻥ ﺍﻝﺫﻱ‬
‫ﺇﺴﺘﺜﻤﺭ ﻭﺯﻨﺎﺘﻪ ﻭﺼل ﺇﻝﻰ ﻜﻤﺎل ﺍﻝﻌﻤل ﺒﺤـﺴﺏ ﺍﷲ ﺒﺈﻗﺘﻨﺎﺌـﻪ ﻋـﺸﺭﺓ‬
‫ﻭﺯﻨﺎﺕ‪ ،‬ﻭﻗﺩ ﻜﺎﻓﺄ ﺍﻝﻤﺴﻴﺢ ﺃﻴﻀ‪‬ﺎ ﺍﻝﺫﻱ ﺭﺒﺢ ﻋـﺸﺭﺓ ﺃَﻤﻨﹶـﺎ ‪‬ﺀ ﺒﺈﻋﻁﺎﺌـﻪ‬
‫ﻥ )ﺍﻨﻅﺭ ﻝﻭ‪ ،(٢٧:١٩‬ﻤ‪‬ﻅ ﹺﻬﺭ‪‬ﺍ ﺒﻬـﺫﺍ ﺃﻥ ﺍﻝﻤﻜﺎﻓـﺂﺕ‬
‫ﺴﻠﻁﺎ ﹰﻨﺎ ﻋﻠﻰ ﻋﺸﺭﺓ ﻤ‪‬ﺩ ﹺ‬
‫ﺘﺸﻴﺭ ﺇﻝﻰ ﻜﻤﺎل ﺍﻝﻌﻁﺎﻴﺎ‪ .‬ﻜﻤﺎ ﺇﺴﺘﺨﺩﻡ )ﻜﺘﺒﺔ ﺍﻝﻭﺤﻲ( ﺃﺤﺩ ﺍﻝﻘﺩﻴﺴﻴﻥ ﺭﻗﻡ‬
‫ﺴﺒﻌﺔ ﻝﻴﺭﻤﺯ ﺇﻝﻰ ﺍﻝﻜﺜﺭﺓ‪ ،‬ﺇﺫ ﻗﺎل ﺇﻥ ﻋﺎﻗ ‪‬ﺭﺍ ﻗﺩ ﻭﻝﺩ‪‬ﺕ ﺴﺒﻌﺔ‪ .‬ﻫﻜﺫﺍ ﺃﻴﻀ‪‬ﺎ‬
‫ﻓﺄﻥ ﻫﺫﻩ ﺍﻷﺭﻗﺎﻡ ﺘﺴﺘﺨﺩﻡ ﻝﻠﺘﻌﺒﻴﺭ ﻋﻥ ﺍﻝﻜﻤﺎل‪ .‬ﺇﺫﻥ ﻓﻌﻨـﺩﻤﺎ ﻗﻴـل ﻋـﻥ‬
‫ﻴﻭﺴﻑ ﺇﻨﻪ ﻜﺎﻥ ﺇﺒﻥ ﺴﺒﻌﺔ ﻋﺸﺭ ﻋﺎﻤ‪‬ﺎ ﻓﻬﺫﺍ ﻴﺸﻴﺭ ﺇﻝﻰ ﻋﻤﺎﻨﻭﺌﻴل ﺍﻝـﺫﻱ‬
‫ﻫﻭ ﻤﺴﻴﺢ ﻭﺍﺤﺩ ﻭﺇﺒﻥ ﻭﺍﺤﺩ ﻤﻥ ﻁﺒﻴﻌﺘﻴﻥ‪ ،‬ﻻﻫـﻭﺕ ﻜﺎﻤـل ﻭﻨﺎﺴـﻭﺕ‬
‫ﻜﺎﻤل‪ .‬ﺇﻨﻨﺎ ﻻ ﻨﻘﺒل ﺒﺎﻝﻁﺒﻊ ﻤﺎ ﻴﻅﻨﻪ ﺍﻝﺒﻌﺽ ﻭﻴﺅﻤﻨﻭﻥ ﺒـﻪ‪ ،‬ﺒـﺄﻥ ﺫﺍﻙ‬
‫ﺍﻝﻬﻴﻜل ﺍﻹﻝﻬﻲ ﺍﻝﺫﻱ ﻝﺒﺴﻪ ﺍﷲ ﺍﻝﻜﻠﻤﺔ ﻤﻥ ﺍﻝﻌﺫﺭﺍﺀ ﺍﻝﻘﺩﻴﺴﺔ ﻜـﺎﻥ ﺒـﺩﻭﻥ‬
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‫ﻼ ﻓﻘﺩ ﻜﺎﻥ ﺃﻴﻀ‪‬ﺎ ﺇﻨﺴﺎﻨﹰﺎ ﻜـﺎﻤ ﹰ‬
‫ﻨﻔﺱ ﻋﺎﻗﻠﺔ‪ .‬ﻭﺃﻴﻀ‪‬ﺎ ﻤﺜﻠﻤﺎ ﻜﺎﻥ ﺇﻝﻬ‪‬ﺎ ﻜﺎﻤ ﹰ‬
‫ﻓﻲ ﺇﺘﺤﺎﺩ ﺴﺭﻱ ﻴﻔﻭﻕ ﺍﻝﻌﻘل ‪.‬‬
‫ﺒﺎﻝﺘﺎﻝﻲ ﻓﺈﻥ ﺭﻗﻡ ﻋﺸﺭﺓ ﻴﺸﻴﺭ ﺇﻝﻰ ﻜﻤﺎل ﺍﻝﻼﻫﻭﺕ ﺒﻴﻨﻤﺎ ﺭﻗﻡ ﺴـﺒﻌﺔ‬
‫ﻴﺸﻴﺭ ﻫﻨﺎ ﺇﻝﻰ ﻜﻤﺎل ﺍﻝﻨﺎﺴﻭﺕ‪ .‬ﻭﺍﻝﻔﺭﻕ ﺒﻴﻥ ﻋﺸﺭﺓ ﻭﺴـﺒﻌﺔ ﻫـﻭ ﺭﻗـﻡ‬
‫ﺜﻼﺜﺔ ﺍﻝﺫﻱ ﻴﺸﻴﺭ ﺇﻝﻰ ﺍﻝﺜﺎﻝﻭﺙ‪ .‬ﺇﺫﻥ ﺍﷲ ﺍﻝﻜﻠﻤﺔ ﻭﺍﺤﺩ ﻤﻥ ﺜﺎﻝﻭﺙ ﻗـﺩﻭﺱ‬
‫ﻴﻔﻭﻕ ﺒﻼﻫﻭﺘﻪ ﺍﻝﻌﻨﺼﺭ ﺍﻹﻨﺴﺎﻨﻲ ﺍﻝﺫﻱ ﻫﻭ ﺃﺩﻨﻰ ﻤﻥ ﺭﻗﻡ ﻋﺸﺭﺓ‪ ،‬ﺃﻱ ﺃﻥ‬
‫ﺍﻝﻌﻨﺼﺭ ﺍﻹﻨﺴﺎﻨﻲ ﻫﻭ ﺃﺩﻨﻰ ﻤﻥ ﻤﺠﺩ ﺍﷲ‪ .‬ﻭﻴ‪‬ﺩﺭﻙ ﺍﷲ ﺍﻝﻜﻠﻤﺔ ﻋﻠﻰ ﺃﻨـﻪ‬
‫ﻜﺎﺌﻥ ﺃﺯﻝﻲ ﺒﻴﻨﻤﺎ ﺍﻝﻌﻨﺼﺭ ﺍﻹﻨﺴﺎﻨﻲ ﻗﺩ ﺃُﻀﻴﻑ ﺇﻝﻴﻪ )ﺒﺎﻝﺘﺠﺴﺩ(‪ .‬ﺒﺎﻝﺘـﺎﻝﻲ‬
‫ﺤﺘﻤ‪‬ﺎ ﻓﺈﻥ ﺭﻗﻡ ﻋﺸﺭﺓ ﻫﻭ ﺍﻷﻭل ﻭﺍﻝﺴﺎﺒﻕ ﺜﻡ ﺃﻀﻴﻑ ﺇﻝﻴﻪ ﺭﻗـﻡ ﺴـﺒﻌﺔ‬
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‫ﻝﻴﺼﺒﺢ ﻓﻲ ﺍﻝﻨﻬﺎﻴﺔ ﺴﺒﻌﺔ ﻋﺸﺭ ﻭﻫﻲ ﺴﻨﻴﻴﻥ ﻋﻤﺭ ﻴﻭﺴﻑ‪ .‬ﻷﻨﻪ ﻴﻘـﻭل‬
‫" ﻜﺎﻥ ﻴﻭﺴﻑ ﺇﺒﻥ ﺴﺒﻌﺔ ﻋﺸﺭ ﻋﺎﻤ‪‬ﺎ" )ﺘﻙ‪ .(٢:٣٧‬ﻻﺤﻅ ﺇ ﹰﺫَﺍ ﻤﻥ ﻓـﻀﻠﻙ‪،‬‬
‫ﺍﻝﻌﻨﺼﺭﻴﻥ‪ ،‬ﺍﻝﻌﻨﺼﺭ ﺍﻝﺯﻤﻨﻲ ﻭﺍﻝﻌﻨﺼﺭ ﺍﻝـﺫﻱ ﻻ ﺒﺩﺍﻴـﺔ ﻝـﻪ‪ ،‬ﺃﻗـﺼﺩ‬
‫ﺍﻝﻌﻨﺼﺭﻴﻥ ﺍﻝﻠﺫﻴﻥ ﻝﻌﻤﺎﻨﻭﺌﻴل ﻭﻫﻭ ﻓﻲ ﺍﻝﺯﻤﻥ‪ .‬ﻝﻘﺩ ﺃﺼﺒﺢ ﺇﺤﺼﺎﺀ ﻋـﺩﺩ‬
‫ﺴﻨﻴﻥ ﻋﻤﺭ ﻴﻭﺴﻑ ﻴﺸﻴﺭ ـ ﻜﻤﺎ ﻓﻲ ﺇﻴﻘﻭﻨﺔ ـ ﺇﻝﻰ ﻋﻤﺎﻨﻭﺌﻴل‪ .‬ﻜﻤـﺎ ﺃﻥ‬
‫ﻜﻠﻤﺔ "ﻜﺎﻥ" ﻓﻲ ﻋﺒﺎﺭﺓ "ﻜﺎﻥ ﻴﻭﺴﻑ ﺇﺒﻥ ﺴﺒﻌﺔ ﻋﺸﺭ ﻋﺎﻤ‪‬ﺎ" ﺘﻌﻨﻲ ﺃﻥ ‪‬ﻭِﻝ ‪‬ﺩ‬
‫ﻤﻨﺫ ﺴﺒﻌﺔ ﻋﺸﺭ ﻋﺎﻤ‪‬ﺎ‪ ،‬ﻭﻫﺫﺍ ﻫﻭ ﺘﺤﺩﻴﺩ ﻝﻌﻤﺭﻩ ﻜﺈﻨﺴﺎﻥ‪ ،‬ﻭﻫﺫﺍ ﻴﺸﻴﺭ ﺇﻝﻰ‬
‫ﺍﻝﻜﻠﻤﺔ ﺍﻝﺫﻱ ﺼﺎﺭ ﺇﻨﺴﺎﻨﹰﺎ ﺭﻏﻡ ﺃﻨﻪ ﻜﺎﻥ ﺍﷲ‪ .‬ﻭﻫﻜﺫﺍ ﻓﺎﻥ ﻜﻠﻤـﺔ "ﻜـﺎﻥ"‬
‫ﺘﺸﻴﺭ ﺇﻝﻰ ﺃﻨﻪ "ﻜﺎﻥ" ﻤﻊ ﺍﻵﺏ ﺃﺯﻝﻴ‪‬ﺎ‪ ،‬ﻜﻤﺎ ﻗﺎل ﻴﻭﺤﻨﺎ ﺍﻝﻌﻅﻴﻡ " ﻓﻲ ﺍﻝﺒـﺩﺀ‬
‫ﻜﺎﻥ ﺍﻝﻜﻠﻤﺔ ﻭﺍﻝﻜﻠﻤﺔ ﻜﺎﻥ ﻋﻨﺩ ﺍﷲ ﻭﻜﺎﻥ ﺍﷲ ﺍﻝﻜﻠﻤﺔ" )ﻴﻭ‪.(١:١‬‬
‫ﻰ‬
‫ﻭﺃﻗﻭل ﺃﻴﻀ‪‬ﺎ‪ ،‬ﺇﻥ ﻴﻭﺴﻑ ﺍﻝﻌﻅﻴﻡ ﻜﺎﻥ ﺇﺒﻥ ﺴﺒﻌﺔ ﻋﺸﺭ ﻋﺎﻤ‪‬ﺎ‪ ،‬ﻭﺭﻋ ‪‬‬
‫ﻗﻁﻌﺎﻥ ﺃﺒﻴﻪ ﻤﻊ ﺇﺨﻭﺘﻪ ﺍﻝﺫﻴﻥ ﻜﺎﻨﻭﺍ ﺃﺒﻨـﺎﺀ ﺯﹺﻝﻔـﺔ ﻭﺒﻠﻬـﺔ‪ ،‬ﺃﻱ ﺃﺒﻨـﺎﺀ‬
‫ﺍﻝﺨﺎﺩﻤﺘﻴﻥ‪ .‬ﻫﻜﺫﺍ ﻜﻠﻤﺔ ﺍﷲ ﻋﻨﺩﻤﺎ ﺼﺎﺭ ﺇﻨﺴﺎﻨﹰﺎ ﺠﺎﱠل ﻜل ﺒﻼﺩ ﺍﻝﻴﻬﻭﺩﻴـﺔ‬
‫ﻻ ﻭﻋﺭﻀ‪‬ﺎ ﻝﻴﺭﻗﻰ ﺒﺨ‪‬ﺭﺍﻑ ﺇﺴﺭﺍﺌﻴل ﺍﻝﻀﺎﻝﺔ ﺇﻝﻰ ﻤﺤﺒ ﹰﺔ ﷲ‪ ،‬ﻷﻨﻪ ﻜﻤﺎ‬
‫ﻁﻭ ﹰ‬
‫ﻜﺘﺏ ﺒﻭﻝﺱ ﺍﻝﻁﻭﺒﺎﻭﻱ " ﺃﻱ ﺃﻥ ﺍﷲ ﻜﺎﻥ ﻓﻲ ﺍﻝﻤﺴﻴﺢ ﻤـﺼﺎﻝﺤ‪‬ﺎ ﺍﻝﻌـﺎﻝﻡ‬
‫ﻝﻨﻔﺴﻪ" )‪٢‬ﻜﻭ‪ .(١٩:٥‬ﺇﺫﻥ ﻓﻌﻤﺎﻨﻭﺌﻴل ﺭﻋ ‪‬‬
‫ﻰ ﺃﻭﻝﺌﻙ ﺍﻝـﺫﻴﻥ ﻜـﺎﻨﻭﺍ ﻋﺒﻴـﺩ‪‬ﺍ‬
‫ﺒﺎﻝﻭﻻﺩﺓ‪ ،‬ﺃﺒﻨﺎﺀ ﺍﻝﺨﺎﺩﻤﺘﻴﻥ‪ ،‬ﻏﻴﺭ ﺍﻷﺤﺭﺍﺭ‪ .‬ﻷﻨﻬﻡ ﺒﻌـﺩ ﻤﻤﻠﻜـﺔ ﻴﺭﺒﻌـﺎﻡ‬
‫ﺭﺤﻠﺕ ﻋﺸﺭﺓ ﺃﺴﺒﺎﻁ ﻤﻥ ﺃﻭﺭﺸﻠﻴﻡ‪ ،‬ﻭﺴﻜﻨﺕ ﺍﻝﺴﺎﻤﺭﺓ‪ ،‬ﻭﻜـﺎﻥ ﻴﺭﺒﻌـﺎﻡ‬
‫ﺍﻝﻤﻠﻙ ﻫﻭ ﺍﻝﺫﻱ ﻗﺎﺩ ﺍﻷﺴﺒﺎﻁ ﻓﻲ ﺫﻝﻙ ‪ .‬ﺇﻻ ﺃﻥ ﻴﻬﻭﺩ ﻫﺫﻩ ﺍﻷﺴـﺒﺎﻁ ﻗـﺩ‬
‫ﺨﺩ‪‬ﻋﻭﺍ ﻭﻋﺒﺩﻭﺍ ﺍﻷﺒﻘﺎﺭ ﺍﻝﺫﻫﺒﻴﺔ‪ .‬ﻝﺫﻝﻙ ﺃﻴﻀ‪‬ﺎ ﺃﺩﺍﻨﻬـﻡ ﺍﷲ ﺒﻔـﻡ ﺤﺯﻗﻴـﺎل‬
‫ﹸ‬
‫ﻼ‪ " :‬ﻴ‪‬ﺎ ﺍﺒ‪ ‬ﻥ ﺁ ‪‬ﺩﻡ‪ ،‬ﻜﹶـﺎ ‪‬ﻥ ﺍﻤ‪ ‬ﺭَﺃﺘﹶـﺎ ﹺﻥ ﺍﺒ‪ ‬ﹶﻨﺘﹶـﺎ ُﺃ ‪‬ﻡ‬ ‫ﻜﺄﻨﻬﻡ ﺇﻤﺭﺃﺘﻴﻥ ﺯﺍﻨﻴﺘﻴﻥ‪ ،‬ﻗﺎﺌ ﹰ‬
‫ﻙ‬
‫ﻙ ‪‬ﺩﻏﹾ ‪‬ﺩ ﹶﻏﺕﹾ ﹸﺜ ‪‬ﺩ‪‬ﻴ ‪‬ﻬﻤ‪‬ﺎ‪ ،‬ﻭ ‪‬ﻫﻨﹶﺎ ‪‬‬
‫ﺼﺒ‪‬ﺎ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﺯ ﹶﻨﺘﹶﺎ‪ .‬ﻫﻨﹶﺎ ‪‬‬
‫ﺤ ‪‬ﺩﺓ‪ ،‬ﻭ ‪‬ﺯ ﹶﻨﺘﹶﺎ ﹺﺒ ‪‬ﻤﺼ‪ ‬ﺭ‪ .‬ﻓ‪‬ﻲ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬‬
‫‪١٤‬‬
 ‫&
‪٢٠٠٨‬م‬
‫ﺏ ‪‬ﻋﺫﹾ ‪‬ﺭ ‪‬ﺘ ﹺﻬﻤ‪‬ﺎ‪ .‬ﻭ‪‬ﺍﺴ‪ ‬ﻤ ‪‬ﻬﻤ‪‬ﺎ‪ُ :‬ﺃﻫ‪‬ﻭﹶﻝ ﹸﺔ ﺍﻝﹾ ﹶﻜﺒﹺﻴ ‪‬ﺭﺓﹸ‪ ،‬ﻭُﺃﻫ‪‬ﻭﻝِﻴ ‪‬ﺒ ﹸﺔ ُﺃﺨﹾﹸﺘﻬ‪‬ﺎ‪.‬‬
‫ﹶﺘ ‪‬ﺯﻏﹾ ‪‬ﺯ ﹶﻏﺕﹾ ﹶﺘﺭ‪‬ﺍ ِﺌ ‪‬‬
‫ﺕ‪ .‬ﻭ‪‬ﺍﺴ‪‬ـﻤ‪‬ﺎ ‪‬ﻫﻤ‪‬ﺎ‪ :‬ﺍﻝـﺴ‪‬ﺎ ‪‬ﻤ ‪‬ﺭ ﹸﺓ »ُﺃﻫ‪‬ﻭﻝﹶـ ﹸﺔ«‪،‬‬ ‫‪‬ﻭﻜﹶﺎ ﹶﻨﺘﹶﺎ ﻝِﻲ‪ ،‬ﻭ ‪‬ﻭﹶﻝ ‪‬ﺩﺘﹶﺎ ‪‬ﺒﻨ‪‬ﻴ ‪‬ﻥ ‪‬ﻭ ‪‬ﺒﻨﹶـﺎ ‪‬‬
‫ﺸﻠ‪‬ﻴ ‪‬ﻡ »ُﺃﻫ‪‬ﻭﻝِﻴ ‪‬ﺒ ﹸﺔ«" )ﺤﺯﻗﻴﺎل‪٢:٢٣‬ـ‪.(٤‬‬ ‫‪‬ﻭﺃُﻭ ‪‬ﺭ ﹶ‬
‫ﻰ ﺇﺒﻥ ﺍﷲ‪ ،‬ﻋﻨﺩﻤﺎ ﺼﺎﺭ ﺇﻨﺴﺎﻨﹰﺎ ﻤﺜﻠﻨﺎ‪ ،‬ﺃﻭﻝﺌـﻙ ﺍﻝـﺫﻴﻥ‬
‫ﺤﺴﻨﹰﺎ‪ ،‬ﻝﻘﺩ ﺭﻋ ‪‬‬
‫ﻜﺎﻨﻭﺍ ﺃﺒﻨﺎﺀ ﺍﻝﻌﺒﻴﺩ ﻭﺍﻝﺯﻭﺍﻨﻲ‪ .‬ﻝﻘﺩ ﻜﺎﻨﻭﺍ ﺯﻋﻤﺎﺀ ﺇﺴﺭﺍﺌﻴل ﻭﻤﺩﺒﺭﻭﻩ ﻭﻓـﻕ‬
‫ﺍﻝﻨﺎﻤﻭﺱ‪ ،‬ﺒﻴﺩ ﺃﻥ ﺍﻝﻤﺴﻴﺢ ﻜﺎﻥ ﻴﻌﻠﹼﻡ ﻫﺅﻻﺀ ﺍﻝﺫﻴﻥ ﻴﻘﺘﺭﺒﻭﻥ ﻤﻨﻪ ﻭﻴـﻨﻘﻠﻬﻡ‬
‫ﺇﻝﻰ ﻁﺭﻴﻕ ﺍﻝﺤﻕ‪ ،‬ﻓﻬﻭ ﻨﻔﺴﻪ ﻜﺎﻥ ﺍﻝﻁﺭﻴﻕ‪ ،‬ﻝﺫﺍ ﻗﺎل‪ " :‬ﺃﻨﺎ ﻫﻭ ﺍﻝﻁﺭﻴـﻕ"‬
‫)ﻴﻭ‪ .(٦:١٤‬ﻭﺍﻝﻜﺘﺒﺔ ﻭﺍﻝﻔﺭﻴﺴﻴﻭﻥ ﺍﻝﺫﻴﻥ ﻜﺎﻨﻭﺍ ﻴﺅﻤﻨﻭﻥ ﺒﺎﻝـﺸﺭﺍﺌﻊ ﺭﻋـﻭ‪‬ﺍ‬
‫ﻻ‪ .‬ﻭﻜﺎﻨﺕ ﺘﻌﺎﻝﻴﻤﻬﻡ ﻫﻲ‬
‫ﻉ ﻤﻤﻠﻭﺀﺓ ﺸﻭﻜﹰﺎ ﻭﺯﻭﺍﻨﹰﺎ ﻭﻀﻼ َﹰ‬
‫ﺍﻝﺸﻌﺏ ﻓﻲ ﻤﺭﺍ ﹴ‬
‫ﻉ ﺤـﺴﻨﺔ ﺨـﻀﺭﺍﺀ‬
‫ﻭﺼﺎﻴﺎ ﺍﻝﻨﺎﺱ‪ ،‬ﺒﻴﻨﻤﺎ ﺍﻝﻤﺴﻴﺢ ﻜﺎﻥ ﻴﺭﻋﻰ ﻓﻲ ﻤـﺭﺍ ﹴ‬
‫ﻤﻤﻠﻭﺀﺓ ﺒﺎﻝﻭﺭﻭﺩ ﺍﻝﺠﻤﻴﻠﺔ‪ ،‬ﺒﻤﻌﺭﻓﺔ ﺍﻝﺘﻌﺎﻝﻴﻡ ﺍﻹﻨﺠﻴﻠﻴﺔ ﺍﻝﺭﺍﺌﻌﺔ ﻭﺍﻝﻤﺤﺒﻭﺒﺔ‪.‬‬
‫ﻝﻘﺩ ﻜﺎﻥ ﺍﻝﻜﺘﺒﺔ ﻭﺍﻝﻔﺭﻴﺴﻴﻭﻥ ﺭ‪‬ﻋﺎﺓ ﻜﺴﺎﻝﻰ ﻭﺨﺎﻤﻠﻴﻥ‪ ،‬ﻭﺘﺴﺎﻫﻠﻭﺍ ﻭﺃﺨـﺫﻭﺍ‬
‫ﺍﻝﺭﺸﺎﻭﻯ ﻭﻋﺎﻨﻭﺍ ﻤﻥ ﺍﻝﻭﻝﻊ ﺒﺎﻝﺭﺒﺢ‪ ،‬ﻜﻤﺎ ﻗﺎل ﺍﻝﻨﺒﻲ‪ " :‬ﺘـﺄﻜﻠﻭﻥ ﺍﻝـﺸﺤﻡ‬
‫ﻭﺘﻠﺒﺴﻭﻥ ﺍﻝﺼﻭﻑ ﻭﺘﺫﺒﺤﻭﻥ ﺍﻝﺴﻤﻴﻥ ﻭﻻ ﺘﺭﻋﻭﻥ ﺍﻝﻐﻨﻡ" )ﺤﺯ‪ ،(٣:٣٤‬ﻝﻘـﺩ‬
‫ﻜﺎﻨﻭﺍ ﻴﺄﺨﺫﻭﻥ ﺃُﺠﺭﺓ ﻭﺼﺎﺭﻭﺍ ﻤﺘﻔﺎﺨﺭﻴﻥ ﻷﻨﻬﻡ ﻨﺎﺩﺭ‪‬ﺍ ﻤﺎ ﻜﺎﻨﻭﺍ ﻴﻬﺘﻤـﻭﻥ‬
‫ﺒﻤﺎ ﻜﺎﻥ ﻋﻠﻴﻬﻡ ﺃﻥ ﻴﻔﻌﻠﻭﻩ ﻤﻥ ﺃﺠل ﺍﻝﺨ‪‬ﺭﺍﻑ )ﺍﻨﻅﺭ ﻴﻭ‪ ،(١١:١٠‬ﻭﻜﻤـﺎ ﺃﻥ‬
‫ﺃﺒﻨﺎﺀ ﺯﹺﻝﻔﺔ ﻭﺒﻠﻬﺔ ﺩﺒﺭﻭﺍ ﻤﻜﺎﺌﺩ ﻀﺩ ﻴﻭﺴﻑ‪ ،‬ﻫﻜـﺫﺍ ﺤـﺸﺩ ﺍﻝﻔﺭﻴـﺴﻴﻭﻥ‬
‫ﺍﻝﻨﺠﺴﻭﻥ ﻭﺍﻝﺸﺭﺴﻭﻥ ﻀﺩ ﻋﻤﺎﻨﻭﺌﻴل ﻭﺃﺴﺎﺀﻭﺍ ﺇﻝﻴﻪ ﻤﺤـﺎﻭﻝﻴﻥ ﺘـﺸﻭﻴﻪ‬
‫ﻤﺠﺩﻩ ﺩﺍﻋﻴﻥ ﺇﻴﺎﻩ ﺒﺄﻨﻪ ﺴﺎﻤﺭﻱ ﻭﺸﺭﻴﺏ ﺨﻤﺭ ﻭﺒﻪ ﺸﻴﻁﺎﻥ‪ ،‬ﺇﺫ ﻗﺎﻝﻭﺍ ﺇﻨـﻪ‬
‫)ﺍﻨﻅـﺭ ﻴـﻭ‪،٤٨:٨‬‬ ‫ﺒﺒﻌﻠﺯﺒﻭل ‪‬ﻴﺨﺭﺝ ﺍﻷﺭﻭﺍﺡ ﺍﻝـﺸﺭﻴﺭﺓ ﻤـﻥ ﺍﻝﻤﺭﻀـﻰ‬
‫ﻤﺕ‪ .(٢٧:١٢ ،١٩:١١‬ﻷﺠل ﻫﺫﺍ ﺃﺩﺍﻥ ﻋﻤﺎﻨﻭﺌﻴل ﺜﺭﺜﺭﺓ ﺍﻝﻴﻬﻭﺩ ﻭﻭﻗـﺎﺤﺘﻬﻡ‬
‫ﻼ‪ " :‬ﻭﻴل ﻝﻬﻡ ﻷﻨﻬﻡ ﻫﺭﺒﻭﺍ ﻋﻨﻲ‪ .‬ﺘﺒ‪‬ﺎ ﻝﻬﻡ ﻷﻨﻬﻡ ﺃﺫﻨﺒﻭﺍ‬
‫ﺒﺄﻗﻭﺍل ﺍﻝﻨﺒﻲ‪ ،‬ﻗﺎﺌ ﹰ‬
‫‪١٥‬‬
 ‫ا
ب ا
ى‬

‫ﺏ" )ﻫﻭ‪ .(١٣:٧‬ﻭﺃﻴـﻀ‪‬ﺎ‪ " :‬ﻴـﺴﻘﻁ‬

‫ﻰ ﺒﻜﺫ ﹴ‬
‫ﻰ‪ .‬ﺃﻨﺎ ﺃﻓﺩﻴﻬﻡ ﻭﻫﻡ ﺘﻜﻠﻤﻭﺍ ﻋﻠ ‪‬‬
‫ﺇﻝ ‪‬‬
‫ﺭﺅﺴﺎﺅﻫﻡ ﺒﺎﻝﺴﻴﻑ ﻤﻥ ﺃﺠل ﺴﺨﻁ ﺃﻝﺴﻨﺘﻬﻡ" )ﻫﻭ‪.(١٦:٧‬‬
‫ﺇﺫﻥ ﻝﻘﺩ ﺜﺭﺜﺭ ﺠﻤﻊ ﺍﻝﻔﺭﻴﺴﻴﻴﻥ ﺒﻭﻗﺎﺤﺔ ﻀﺩ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﺃﺸـﺎﺭ‬
‫ﺇﻝﻴﻪ ﻤﻭﻗﻑ ﺇﺨﻭﺓ ﻴﻭﺴﻑ ﻤﻨﻪ ﺤﻴﻥ ﺘﻘﻭﻝﻭﺍ ﻋﻠﻴﻪ ﺸﺭ‪‬ﺍ ﻭﺃﺩﺍﻨﻭﻩ ﻭﺃﺒﻐﻀﻭﻩ‪.‬‬
‫"ﻭﺃﻤﺎ ﺇﺴﺭﺍﺌﻴل ﻓﺄﺤﺏ ﻴﻭﺴﻑ ﺃﻜﺜﺭ ﻤﻥ ﺴـﺎﺌﺭ ﺒﻨﻴـﻪ ﻷﻨـﻪ ﺇﺒـﻥ‬
‫ﺸﻴﺨﻭﺨﺘﻪ" )ﺘﻙ‪ ،(٣:٣٧‬ﻷﻨﻪ ﻜﺎﻥ ﻴﻭﺠﺩ ﺭ‪‬ﻋﺎﺓ ﻁﻴﺒﻭﻥ ﺁﺨﺭﻭﻥ ﻭﺼﺎﻝﺤﻭﻥ‬
‫ﻗﺒل ﻤﺠﻲﺀ ﻤﺨﻠﺼﻨﺎ ﺒﺎﻝﺠﺴﺩ ﺇﻝﻰ ﺍﻝﻌﺎﻝﻡ‪ ،‬ﻭﻗﺒل ﺍﻵﺨﺭﻴﻥ ﻜـﺎﻥ ﻤﻭﺴـﻰ‬
‫ﺍﻝﻌﻅﻴﻡ‪ ،‬ﻭﻜﺫﻝﻙ ﺃﻭﻝﺌﻙ ﺍﻝﺫﻴﻥ ﺒﻌﺩ ﻤﺠﻴﺌﻪ ﺭﻋﻭ‪‬ﺍ ﺍﻝﻘﻁﻌﺎﻥ ﺍﻝﻌﻘﻠﻴـﺔ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺍﻷﺏ ﻜﺎﻥ ﻴﺤﺏ ﻴﻭﺴﻑ ﺍﻹﺒﻥ‪ ،‬ﻋﻠﻰ ﺍﻝﺭﻏﻡ ﻤﻥ ﺃﻨﻪ ﺍﻹﺒﻥ ﺍﻷﺨﻴـﺭ‪ ،‬ﺇﺫ‬
‫ﺠﺎﺀ ﺒﻌﺩ ﺍﻵﺨﺭﻴﻥ‪ ،‬ﻓﻲ ﺍﻷﻴﺎﻡ ﺍﻷﺨﻴﺭﺓ‪ .‬ﻭﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻥ ﻝﻴﻌﻘﻭﺏ ﺇﺒﻨﹰـﺎ‬
‫ﻓﻲ ﺸﻴﺨﻭﺨﺘﻪ‪ ،‬ﺃﻗﺼﺩ ﻴﻭﺴﻑ‪.‬‬
‫ﺃﻤﺎ ﺍﷲ ﻓﺈﻨﻪ ﻻ ﻴﺸﻴﺦ ﻭﻫﻭ ﺒﻼ ﺒﺩﺍﻴﺔ ﻭﻻ ﻴﻜﺒﺭ‪ ،‬ﻭﺩﺍﺌﻤ‪‬ـﺎ ﻫـﻭ ﻜﹸﻠـﻲ‬
‫ﺍﻝﻜﻤﺎل‪ .‬ﻝﺫﻝﻙ ﻓﻬﻨﺎﻙ ﺤﻜﻤﺔ ﻓﻲ ﻗﻭﻝﻨﺎ ﺇﻨﻪ ﻓﻲ ﺍﻷﺯﻤﻨـﺔ ﺍﻷﺨﻴـﺭﺓ ﻝﻬـﺫﺍ‬
‫ﺍﻝﺩﻫﺭ ﺍﻝﺤﺎﻀﺭ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﺘﺸﻴﺭ ﺇﻝﻴﻪ ﺸﻴﺨﻭﺨﺔ ﻴﻌﻘﻭﺏ ‪ ،‬ﻭِﻝ ‪‬ﺩ ﻋﻤﺎﻨﻭﺌﻴـل‬
‫)ﺒﺎﻝﺠﺴﺩ(‪ ،‬ﻭﺒﻌﺩﻩ ﻝﻡ ﻴﺄﺘﻲ ﺃﺤﺩ ﺁﺨﺭ‪ .‬ﻷﻨﻨﺎ ﻻ ﻨﻨﺘﻅـﺭ ﺍﻝﺨـﻼﺹ ﻤـﻥ‬
‫ﺸﺨﺹ ﺁﺨﺭ )ﺍﻨﻅـﺭ ﺃﻉ‪ .(١٢:٤‬ﺇﻥ ﻜﻔﺎﻴﺘﻨﺎ ﻫﻲ ﻓﻲ ﺍﻝﻤﺴﻴﺢ ﻷﻨﻨﺎ ﻨﺅﻤﻥ ﺒﺄﻥ‬
‫ﺹ ﺁﺨﺭ‪ .‬ﺇﺫﻥ ﻓﺎﻝﻤـﺴﻴﺢ‬
‫ﺍﻝﺨﻼﺹ ﻭﻜﺫﻝﻙ ﺤﻴﺎﺓ ﺍﻝﻌﺎﻝﻡ ﻻ ﺘﻭﺠﺩ ﻓﻲ ﺸﺨ ﹴ‬
‫ﺴﻭﻑ ﻴﺭﻋﺎﻨﺎ ﺇﻝﻰ ﺍﻷﺒﺩ‪ ،‬ﻭﻓ ﹰﻘﺎ ﻤﺎ ﻗﺎﻝﻪ ﺍﻝﻤﺭﻨﻡ )ﺍﻨﻅﺭ ﻤﺯ‪ ،(١٥:٤٨‬ﻭﺴـﻨﻅل‬
‫ﺘﺤﺕ ﺭﻋﺎﻴﺘﻪ‪ ،‬ﻫﻭ ﺍﻻﺒﻥ ﺍﻝﻤﺤﺒﻭﺏ ﺍﻝﺫﻱ ﻅﻬـﺭ ﺒﺎﻝﺠـﺴﺩ ﻓـﻲ ﺍﻷﻴـﺎﻡ‬
‫ﺍﻷﺨﻴﺭﺓ‪ ،‬ﻜﻤﺎ ﻗﻠﺕ ﻤﻥ ﻗﺒل‪ ،‬ﺇﻻ ﺃﻨﻪ ﻜﺎﺌﻥ ﻤﻨﺫ ﺍﻷﺯل ﻷﻨﻪ ﺇﻝـﻪ‪ .‬ﻷﻨﻨـﺎ‬
‫ﻨﻘﻭل ﺇﻨﻪ ﻴﺸﺘﺭﻙ ﻓﻲ ﺍﻷﺯﻝﻴﺔ ﻤﻊ ﺍﻵﺏ‪.‬‬

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‫ﺤﺒ‪‬ﺎ ﺨﺎﺼ‪‬ﺎ ﻤﻥ ﺃﺒﻴﻪ‪ ،‬ﻭﺃُﻋﻁـﻲ ﻝـﻪ‬
‫ﺤﺴﻨﹰﺎ‪ .‬ﻝﻘﺩ ﻜﺎﻥ ﻴﻭﺴﻑ ﻤﺤﺒﻭﺒ‪‬ﺎ ‪‬‬
‫ﻗﻤﻴﺼ‪‬ﺎ ﻤﻠﻭﻨﹰﺎ ﻜﻌﻁﻴﺔ ﻋﻅﻴﻤﺔ ﻭﻜﺈﻋﻼﻥ ﻋﻤﻠﻲ ﻝﻤﺤﺒﺘﻪ‪ ،‬ﻝﻜﻥ ﻫﺫﺍ ﺍﻷﻤـﺭ‬
‫ﺼﺎﺭ ﻤﺜﻴﺭ‪‬ﺍ ﻝﻔﻌل ﺍﻝﺸﺭ ﻭﺴﺒﺒ‪‬ﺎ ﻭﻝﺤﺴﺩ ﻭﻏﻴﺭﺓ ﺇﺨﻭﺘﻪ‪ ،‬ﻜﻤﺎ ﺴﻴﺘﻀﺢ ﻓـﻲ‬
‫ﺍﻝﻨﻬﺎﻴﺔ‪ .‬ﻭﻫﺫﺍ ﻤﺎ ﺤﺩﺙ ﺃﻴﻀ‪‬ﺎ ﻤﻊ ﺍﻝﻔﺭﻴﺴﻴﻴﻥ‪ ،‬ﻓﻘﺩ ﻅﻠﻭﺍ ﻋﻠـﻰ ﺤﻘـﺩﻫﻡ‬
‫ﻋﻠﻰ ﺍﻹﺒﻥ ﺍﻝﻤﺤﺒﻭﺏ‪ ،‬ﺃﻗﺼﺩ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻷﻥ ﺍﷲ ﺍﻵﺏ ﻗﺩ ﺸـﻤﻠﻪ ﺒﻤﺠـﺩ‬
‫ﻋﻅﻴﻡ‪ .‬ﻓﻬﻭ ﻜﺎﻥ ﻤﺤﻁ ﺍﻹﻋﺠﺎﺏ ﻤﻥ ﺯﻭﺍﻴﺎ ﻤﺘﻌﺩﺩﺓ‪ ،‬ﻤـﻥ ﺤﻴـﺙ ﺍﻨـﻪ‬
‫ﺍﻝﺤﻴﺎﺓ‪ ،‬ﻭﻤﻥ ﺠﻬ ‪‬ﺔ ﺃﺨﺭﻯ ﻜﻭﻨﻪ ﺍﻝﻨﻭﺭ‪ ،‬ﻷﻨﻪ ﻜﺎﻨﺕ ﻝﺩﻴﻪ ﺍﻝﻘﺩﺭﺓ ﻋﻠـﻰ ﺃﻥ‬
‫ﺹ ﻭﺃﻗـﺎﻡ‬
‫ﻴﻨﻴﺭ ﺃﻴﻀ‪‬ﺎ ﺃﻭﻝﺌﻙ ﺍﻝﺫﻴﻥ ﻫﻡ ﻓﻲ ﺍﻝﻅﻠﻤﺔ‪ ،‬ﻭﻷﻨﻪ ﺸـﻔﻲ ﺍﻝﺒ‪‬ـﺭ ‪‬‬
‫ﺍﻝﻤﻭﺘﻰ ﻤ‪‬ﻘﻴﻤ‪‬ﺎ ﺇﻴﺎﻫﻡ ﺒﻜل ﺴﻬﻭﻝﺔ ﺤﺘﻰ ﻋﻨﺩﻤﺎ ﺇﻨﺒﻌﺜﺕ ﺭﺍﺌﺤﺔ ﻨﺘﻨـﺔ ﻤ‪‬ـﻥ‬
‫ﺍﻝﻤﻴﺕ‪ ،‬ﻭﻜﺫﻝﻙ ﻷﻨﻪ ﺇﻨﺘﻬﺭ ﺍﻝﺒﺤﺭ ﻭﻤﺸﻰ ﻋﻠﻰ ﺃﻤﻭﺍﺠﻪ ﺒﺴﻠﻁﺎﻥ‪ .‬ﻷﺠـل‬
‫ﻫﺫﺍ ﻜﻠﻪ ﺘﺤﻴ‪‬ﺭ ﺍﻝﻴﻬﻭﺩ ﻭﺇﺸﺘﻌﻠﻭﺍ ﺒﻨﺎﺭ ﺍﻝﺤﺴﺩ ﺍﻝﻤﺘﻘﺩﺓ‪ ،‬ﻭﻗﺎﻝﻭﺍ ﻓﻴﻤﺎ ﺒﻴـﻨﻬﻡ "‬
‫ﻤﺎﺫﺍ ﻨﺼﻨﻊ ﻓﺈﻥ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﻴﻌﻤل ﺁﻴﺎﺕ ﻜﺜﻴﺭﺓ" )ﻴﻭ‪.(٤٧:١١‬‬
‫ﺇﺫﻥ ﻓﺎﻝﻘﻤﻴﺹ ﺍﻝﻤﻠﻭﻥ ﻭﺍﻝﺠﻤﻴل ﻫﻭ ﺭﻤﺯ‪ ،‬ﻓﺎﷲ ﺍﻵﺏ ﺴﻭﻑ ﻴ‪‬ﻠﺒـﺴﻪ‬
‫ﻝﻺﺒﻥ ﺍﻝﺫﻱ ﺼﺎﺭ ﻤﺜﻠﻨﺎ ﻝﻜﻲ ﻴﺨﻠﺹ ﺍﻝﺒﺸﺭﻴﺔ‪ .‬ﻭﻫﻭ ﺭﺏ ﺍﻝﻤﺠﺩ ﺒﺤـﺴﺏ‬
‫ﻁﺒﻴﻌﺘﻪ ﺍﻹﻝﻬﻴﺔ‪ ،‬ﺤﺘﻰ ﻝﻭ ﻗﺎل ﺒﺤﺴﺏ ﺍﻝﺘﺩﺒﻴﺭ ﺒﺴﺒﺏ ﺘﺸﺎﺒﻬﻪ ﻤﻌﻨﺎ " ﺃﻴﻬـﺎ‬
‫ﺍﻵﺏ ﻗﺩ ﺃﺘﺕ ﺍﻝﺴﺎﻋﺔ ‪‬ﻤﺠﹺﺩ ﺇﺒﻨﻙ" )ﻴﻭ‪.(١:١٧‬‬
‫ﻝﻘﺩ ﺇﺴﺘﻭﻝﻰ ﺍﻝﺤﺯﻥ ﻋﻠﻰ ﺃﺒﻨﺎﺀ ﺍﻝﺨﺎﺩﻤﺘﻴﻥ ﺒﺴﺒﺏ ﺍﻝﺤ‪‬ﻜﻡ ﺍﻝﺫﻱ ﺴـﺭ‪‬ﺩﻩ‬
‫ﻴﻭﺴﻑ ﻋﻠﻴﻬﻡ‪ .‬ﻷﻨﻬﻡ ﻋﺭﻓﻭﺍ ـ ﻤـﺴﺒﻘﹰﺎ ـ ﺃﻨﻬـﻡ ﺴـﻭﻑ ﻴﺨـﻀﻌﻭﻥ‬
‫ﻭﻴﺴﺠﺩﻭﻥ ﻝﻪ‪ ،‬ﺒﻴﻨﻤﺎ ﻫﻭ ﺴﻴﻜﻭﻥ ﺍﻷﻋﻅﻡ ﻭﺴﻴﺼل ﻓﻲ ﺍﻝﻤﺴﺘﻘﺒل ﻝﻤﺜـل‬
‫ﻫﺫﺍ ﺍﻝﻌﻠﻭ ﻤﻥ ﺍﻝﻤﺠﺩ‪ ،‬ﺤﺘﻰ ﺃﻨﻪ ﺴﻴﺴﺠﺩ ﻝﻪ ﻫﺅﻻﺀ ﺍﻝﺫﻴﻥ ﻫﻭ ﻭﺍﺤﺩ ﻤﻨﻬﻡ‪،‬‬
‫ﻭﺃﺼﺭﻭﺍ ﻋﻠﻰ ﺃﺴﻨﺎﻨﻬﻡ ﻤﻥ ﺍﻝﻐﻴﻅ‪ ،‬ﻭﺇﻨﺘﻬﻭﺍ ﺇﻝﻰ ﻗﺭﺍﺭ ﺒـﺄﻨﻬﻡ ﻴﺠـﺏ ﺃﻥ‬
‫ﻴﻘﺘﻠﻭﻩ‪ .‬ﺒﺎﻝﻤﺜل ﺤﻨﻕ ﺍﻝﻴﻬﻭﺩ ﻏﻴﻅﹰﺎ ﻭﺇﺴﺘﺸﺎﻁﻭﺍ ﻏﻀﺒ‪‬ﺎ ﻭﻀـﻴﻘﹰﺎ ﻋﻨـﺩﻤﺎ‬
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ى‬

‫ﻋﻠﻤﻭﺍ ﺃﻥ ﻋﻤﺎﻨﻭﺌﻴل ﺴﻭﻑ ﻴﺘﻔﻭﻕ ﻋﻠﻰ ﺍﻵﺒﺎﺀ ﺍﻝﻘﺩﻴﺴﻴﻥ ﺃﻨﻔﺴﻬﻡ‪ ،‬ﻭﺴﻭﻑ‬

‫ﻴ‪‬ﺴﺠﺩ ﻝﻪ ﻤﻥ ﻜل ﺍﻝﺸﻌﺏ‪ ،‬ﺃﻭ ﺍﻨﻪ ﻫﻭ ﺍﻷﻓـﻀل‪ ،‬ﻓـﻲ ﻜـل ﺍﻷﺭﺽ‪،‬‬
‫ﻭﻷﻨﻬﻡ ﻴﺩﺭﻜﻭﻥ ﻫﺫﺍ ﺍﻷﻤﺭ‪ ،‬ﻗﺎﻝﻭﺍ " ﻫﺫﺍ ﻫﻭ ﺍﻝﻭﺍﺭﺙ‪ .‬ﻫﻠﻤﻭﺍ ﻨﻘﺘﻠﻪ ﻓﻴﻜﻭﻥ‬
‫ﻝﻨﺎ ﺍﻝﻤﻴﺭﺍﺙ" )ﻤﺭ‪ ،(٧:١٢‬ﺒﺭﻏﻡ ﺃﻥ ﺩﺍﻭﺩ ﺍﻝﻁﻭﺒﺎﻭﻱ ﻗﺎل ﺒﻜل ﻭﻀﻭﺡ ﻋﻥ‬
‫ﺍﻹﺒﻥ ﺍﻝﻭﺤﻴﺩ ﺍﻝﺫﻱ ﺼﺎﺭ ﺇﻨﺴﺎﻨﹰﺎ‪ " :‬ﻜل ﺍﻷﻤﻡ ﺍﻝـﺫﻴﻥ ﺼـﻨﻌﺘﻬﻡ ﻴـﺄﺘﻭﻥ‬
‫ﻭﻴﺴﺠﺩﻭﻥ ﺃﻤﺎﻤﻙ ﻴﺎ ﺭﺏ ﻭﻴ‪‬ﻤﺠﺩﻭﻥ ﺇﺴﻤﻙ" )ﻤﺯ‪ .(٩:٨٦‬ﻭﻤـﺭﺓ ﺃﺨـﺭﻯ‬
‫ﻼ‪ " :‬ﺍﻝـﺭﺏ ﻗـﺩ‬ ‫ﺃﻅﻬﺭ ﺒﻜل ﻭﻀﻭﺡ ﺤﺴﺩ ﻭﻏﻀﺏ ﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل‪ ،‬ﻗﺎﺌ ﹰ‬
‫ﻙ‪ .‬ﺘﺭﺘﻌﺩ ﺍﻝﺸﻌﻭﺏ" )ﻤﺯ‪.(١:٩٩‬‬
‫ﻤﻠ ‪‬‬
‫ﺇﺫﻥ ﻓﺒﻤﺎ ﺇﻨﻨﺎ ﻗﺩ ﺃﻭﻀﺤﻨﺎ ﻭﺸﺭﺤﻨﺎ ﺤﺴﺩ ﺍﻝﻴﻬﻭﺩ ﺍﻷﻫﻭﺝ‪ ،‬ﺤﻴﻥ ﺃﺸﺭﻨﺎ‬
‫ﺇﻝﻰ ﺨﻁﻁﻬﻡ ﻭﻤﻜﺎﺌﺩﻫﻡ ﻹﺭﺘﻜﺎﺏ ﺠﺭﻴﻤﺔ ﺍﻝﻘﺘل‪ ،‬ﻓﺈﻨﻨﺎ ﻨﺭﺠﻊ ﺒﻌـﺩ ﺫﻝـﻙ‬
‫ﻭﻨﺘﺤﺩﺙ ﻋﻥ ﻫﺩﻑ ﺘﺄﻨﺱ ﺍﻹﺒﻥ ﺍﻝﻭﺤﻴﺩ‪ ،‬ﻭﻫﺫﺍ ﺴﻴﻜﻭﻥ ﻤﻭﻀﻭﻉ ﺤﺩﻴﺜﻨﺎ‬
‫ﺍﻝﻤ‪‬ﻘﺒل‪.‬‬
‫"ﻴﺘﺒﻊ"‬

‫‪ $J Q&:‬ا‪=$7‬د ا‪ $7‬‬

‫ﺘﺘﻘﺩﻡ ﺃﺴﺭﺓ ا
ب ا
ى ب وا ام ﺒﺎﻝﺘﻬﻨﺌﺔ ﺍﻝﻘﻠﺒﻴﺔ ﺇﻝﻰ ﻗﺩﺍﺴﺔ‬
‫ﺍﻝﺒﺎﺒﺎ‬
‫ا‪0&O Da‬دة ا`_‬
‫ﻭﺇﻝﻰ ﺍﻵﺒﺎﺀ ﺍﻝﻤﻁﺎﺭﻨﺔ ﻭﺍﻷﺴﺎﻗﻔﺔ ﻭﺇﻝﻰ ﺍﻵﺒﺎﺀ ﺍﻝﻜﻬﻨﺔ ﻭﺇﻝﻰ ﺍﻝﺨﺩﺍﻡ ﻭﺍﻝﻘﺭﺍﺀ‬
‫ﺍﻷﻋﺯﺍﺀ‪ ،‬ﺒﻤﻨﺎﺴﺒﺔ ﻋﻴﺩ ﺍﻝﺘﺠﺴﺩ ﺍﻹﻝﻬﻲ ﺍﻝﻌﺠﻴﺏ ﻝﻤﺨﻠﺼﻨﺎ ﻭﺇﻝﻬﻨﺎ ﻴﺴﻭﻉ‬
‫ﺍﻝﻤﺴﻴﺢ‪ ،‬ﺩﺍﻋﻴﻥ ﺇﻴﺎﻩ ﺃﻥ ﻴﻌﻴﺩ ﺃﻤﺜﺎل ﻫﺫﺍ ﺍﻝﻌﻴﺩ ﻋﻠﻰ ﺒﻼﺩﻨﺎ ﻭﻜﻨﻴﺴﺘﻨﺎ ﻭﻋﻠﻰ‬

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‫‪ Xd‬ذ ‪FJ‬ت <‪b‬اد‬
‫ﺴﻴﺩﻱ‪ ،‬ﺃﻨﻪ ﻴﻭﻡ ﻤﻴﻼﺩﻙ‪ ..‬ﻫل ﻁﻠﺒﺕ ﻤﻨﻬﻡ ﺃﻥ ﻴﺨﺒﺭﻭﻨـﻲ؟ ﺃﻨـﻲ ﺇﺫ‬
‫ﺃﻗﺘﺭﺏ ﻤﻥ ﺍﻝﺘﻼل ﺘﻬﺩﺃ ﻨﻔﺴﻲ ﻭﻤﻐﺎﺭﺓ ﺒﻴﺕ ﻝﺤﻡ ﺴﺎﻜﻨﺔ ﺒﻌﻴﺩﺓ ﻜﺄﻨﻬﺎ ﻓـﻲ‬
‫ﺃﻴﺎﻡ ﺍﻷﺯل ﻻ ﺃﺴﺘﻁﻴﻊ ﺃﻥ ﺃﻨﻅﺭ ﺇﻝﻴﻬﺎ ﺜﺎﻨﻴﺔ‪ .‬ﻝﻜﻨﻨﻲ ﺍﻗﺘﺭﺏ ﺤﺘﻰ ﻴﻨﻜـﺴﺭ‬
‫ﻗﻠﺒﻲ ﺘﻤﺎﻤ‪‬ﺎ‪ ..‬ﻻ ﺃﻋﺭﻑ ﻤﺎﺫﺍ ﻴﺼﻴﺒﻨﻲ ﻫﻨﺎﻙ‪ ،‬ﻝﻥ ﺃﻓﻜﺭ ﺍﻵﻥ‪ ،‬ﻝﻜﻥ ﺒـﺎﺏ‬
‫ﻼ ﻴﻘﻭﺩ ﺇﻝﻰ ﺍﻝﻤﻨﺘﻬﻰ‪ .‬ﺘﺭﻯ ﻤﺎﺫﺍ ﻴﺤﺩﺙ ﻝﻲ‬
‫ﺍﻝﻤﻐﺎﺭﺓ ﺍﻝﺨﺸﺒﻲ ﺍﻝﻤﻔﺘﻭﺡ ﻗﻠﻴ ﹰ‬
‫ﻼ‪ ...‬ﺇﻥ ﺃﺤﺩ‪‬ﺍ ﻝﻡ ﻴﻌﺒﺭ ﻗﺒﻠﻲ ﻭﻻ ﺘﻭﺠﺩ ﺁﺜﺎﺭ ﻋﻠﻰ ﺍﻝﻁﺭﻴـﻕ‪..‬‬
‫ﻝﻭ ﻓﺘﺢ ﻗﻠﻴ ﹰ‬
‫ﺍﻝﻁﺭﻴﻕ ﻤﻭﺤﺵ ﻴﻤﻀﻲ ﺒﻌﻴﺩ‪‬ﺍ ﻜﺄﻴﺎﻤﻙ ﺍﻝﺘﻲ ﻻ ﺘﻨﺘﻬﻲ‪ ..‬ﻝﻜﻨـﻙ ﻫﻨـﺎﻙ‬
‫ﻭﺍﻝﻠﻴل ﻴﺤﻴﻁ ﺒﻙ ﻜﺎﻝﺭﺩﺍﺀ‪ ..‬ﺍﻝﻠﻴل ﻭﺭﺍﺌﺤﺔ ﺍﻝﺯﻫﻭﺭ ﺍﻝﻘﺎﺴﻴﺔ‪.‬‬
‫ﺤﻭل ﺍﻝﻤﻐﺎﺭﺓ ﻻ ﺘﻭﺠﺩ ﺃﺸﺠﺎﺭ ﺒل ﺭﻴـﺢ ﻋـﺎﺒﺭﺓ ﺘﺒـﺩﺩ ﺍﻷﺤـﺯﺍﻥ‬
‫ﻭﺘﻨﻌﺸﻨﻲ‪ .‬ﻫﻬﻨﺎ ﻻ ﺃﻋﺭﻑ ﻜﻴﻑ ﺃﺼﻠﻲ ﺃﻭ ﺤﺘﻰ ﺃﻓﻜﺭ‪ ..‬ﺴﺄﺘﻌﻠﻡ ﺍﻝﺤـﺏ‬
‫ﻓﻘﻁ ﻭﺭﺒﻤﺎ ﺍﻝﺘﺄﻤل ﺍﻝﻬﺎﺩﺉ ﺃﻴﻀ‪‬ﺎ‪ ...‬ﺃﻥ ﻀﻭﺀ ﺍﻝﺸﻤﻭﻉ ﻗﺩ ﻋﺭﻓﻨﻲ ﻜـل‬
‫ﺸﻲﺀ ﺇﺫ ﺃﺭﺍﻨﻲ ﻭﺠﻬﻙ ﺍﻹﻝﻬﻲ‪ .‬ﺁﻩ ﻴﺎ ﺴﻴﺩﻱ ﺩﻋﻨﻲ ﺃﻨﺘﻤﻲ ﺇﻝﻴـﻙ‪ ،‬ﺇﻝـﻰ‬
‫ﻋﺎﺌﻠﺘﻙ ﺍﻝﺼﻐﻴﺭﺓ ﻓﺄﻤﻙ ﺍﻝﻤﺤﺒﻭﺒﺔ ﻫﻲ ﺃﻴﻀ‪‬ﺎ ﺃﻤﻲ‪ ...‬ﻫل ﺃﻤﻜﺙ ﻤﻌﻜﻤـﺎ‬
‫ﺃﻴﺎﻤ‪‬ﺎ؟ ﺇﻝﻰ ﻤﺘﻰ؟ ﺃﻨﻪ ﺴﺅﺍل ﺍﻝﺩﻫﻭﺭ‪ ...‬ﻫﺄﻨﺫﺍ ﻻ ﺃﻋﺭﻑ ﺃﻴـﺎﻤﻲ ﻤﻌـﻙ‪.‬‬
‫ﻝﻜﻨﻲ ﻝﻥ ﺃﻋﻭﺩ‪...‬ﺩﻋﻨﻲ ﺃﺭﺍﻙ ﻜل ﻴﻭﻡ ﺃﻭ ﺃﻗﻑ ﻗﺭﺏ ﺍﻝﺒﺎﺏ ﻭﺃﻋﺭﻑ ﺃﻨﻙ‬
‫ﻓﻲ ﺍﻝﺩﺍﺨل‪ ...‬ﻝﻥ ﺃﺴﻤﻊ ﺸﻴﺌًﺎ ﻝﻜﻨﻲ ﺴﺄﺭﻯ ﻓﻘﻁ ﻜل ﺸﻲﺀ‪ ...‬ﺒﻌﺩ ﻗﻠﻴـل‬
‫ﺴﻴﺨﺘﻔﻲ ﺍﻝﻨﺠﻡ ﺒﺄﺸﻌﺘﻪ ﺍﻝﻔﻀﻴﺔ ﻝﻜﻨﻲ ﺴﺄﻤﻜﺙ ﻤﻌﻙ ﺤﻭل ﺍﻝﺸﻤﻭﻉ ﺍﻝﻘﻠﻴﻠﺔ‬
‫ﺍﻝﺒﺎﻗﻴﺔ‪.‬‬

‫ﺃﻗﺭﺃ ﺃﻴﻀ‪‬ﺎ ﻝﻸﺴﺘﺎﺫ ﻋﺯﺕ ﻓﺅﺍﺩ ﻜﺘﺎﺏ "ﺘﺄﻤﻼﺕ ﻭﺨﻁﺎﺒﺎﺕ"‪ ،‬ﺇﺼﺩﺍﺭ ﺒﻴﺕ ﺍﻝﺘﻜﺭﻴﺱ ﻝﺨﺩﻤﺔ ﺍﻝﻜﺭﺍﺯﺓ‪.‬‬
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‫ﻴﺎ ﺴﻴﺩﻱ‪ ،‬ﻫل ﺃﺤﻴﺎﺓ ﻓﻘﻴﺭ‪‬ﺍ ﻤﺜﻠﻙ؟ ﻻ ﺃﻋﺭﻑ ﻜﻴﻑ‪ .‬ﻋﻨﺩﻤﺎ ﺘﺴﻤﺢ ﻝﻲ‬
‫ﺃﻥ ﺃﻜﺘﺸﻑ ﺴﺭ ﺘﺠﺭﺩﻙ ﺴﺄﺤﻴﺎ ﻤﻌﻙ ﺃﻴﺎﻤ‪‬ﺎ‪ ،‬ﻝﻜـﻥ ﺍﻵﻥ ﻋﻠﻤﻨـﻲ ﻜﻴـﻑ‬
‫ﺃﻤﺘﺯﺝ ﺒﻙ ﻭﺃﺫﻭﻕ ﻜﺴﺭﺓ ﺨﺒﺯ ﻗﺭﺏ ﺍﻝﻨﻭﺭ ﺍﻷﺯﻝﻲ‪ ...‬ﺃﺫﻭﻗﻪ ﻤﻌﻙ ﻤـﺭﺓ‬
‫ﺜﺎﻨﻴﺔ‪ .‬ﺃﻤﺎ ﺍﻹﻨﺎﺀ ﺍﻝﺨﺯﻓﻲ ﺍﻝﻤﻤﺘﻠﺊ ﻤﺎﺀ ﺼﺎﻓﻴ‪‬ﺎ ﻜـﺎﻝﺒﻠﻠﻭﺭ ﻓـﺴﺄﻗﺩﻡ ﻤﻨـﻪ‬
‫ﻝﻠﺼﻐﺎﺭ ﻓﻲ ﺃﻴﺎﻡ ﺍﻝﺼﻴﻑ‪.‬‬
‫ﻴﺎ ﻤﻌﻠﻡ‪ ،‬ﺃﻥ ﻤﻴﻼﺩﻙ ﻤﻥ ﺍﻝﻌﺫﺭﺍﺀ ﻴﺤﻴﺭﻨﻲ‪ ،‬ﺃﻨـﻪ ﺴـﺭ ﻴـﺸﺒﻪ ﺴـﺭ‬
‫ﻤﻴﻼﺩﻙ ﻤﻥ ﺍﻵﺏ ﻗﺒل ﻜل ﺍﻝﺩﻫﻭﺭ‪ ...‬ﺃﻨﻲ ﺃﻓﺭﺡ ﺒﻪ ﺒﻔﺭﺡ ﻻ ﻴﻨﻁﻕ ﺒـﻪ‬
‫ﻭﻤﺠﻴﺩ‪ ،‬ﻭﻻ ﻴﻬﻤﻨﻲ ﺃﻥ ﺃﺩﺭﻜﻪ ﺍﻝﻴﻭﻡ ﺃﻭ ﻓﻲ ﺍﻷﺒﺩﻴﺔ ﻓﺘﻌﺯﻴﺘﻲ ﻜﻠﻬـﺎ ﻓـﻲ‬
‫ﻰ ﺁﺨﺫﹰﺍ ﺼﻭﺭﺓ ﻋﺒﺩ‪ .‬ﻜﻡ ﺒﺤﺜﺕ ﻋﻥ ﻤﻜﺎﻥ ﺴـﻜﻨﺎﻙ ﺒﻴﻨﻨـﺎ‪.‬‬
‫ﺃﻨﻙ ﺃﺘﻴﺕ ﺇﻝ ‪‬‬
‫ﻝﻜﻲ ﺃﻋﺭﻑ ﺍﻝﻤﻜﺎﻥ ﺴﺄﻤﺸﻲ ﻭﺭﺍﺀﻙ ﺼﺎﻤﺘﹰﺎ ﺃﻭ ﺃﻗﻑ ﻤﻌﻙ ﻋﻠﻰ ﺍﻝﻁﺭﻴﻕ‬
‫ﻼ ﻋﻠﻰ ﻜﺘﻔﻙ ﻭﺒﻌﺩﻫﺎ ﻨﺴﻴﺭ ﻓﺄﻨﺎ ﺃﻋﺭﻑ ﺇﻨﻨﺎ ﻝﻥ ﻨـﺼل‬
‫ﻭﺃﺴﻨﺩ ﺭﺃﺴﻲ ﻗﻠﻴ ﹰ‬
‫ﺇﻝﻰ ﻤﻜﺎﻥ‪ ...‬ﺃﻥ ﺭﺍﺤﺘﻙ ﻜﺎﻨﺕ ﻓﻲ ﺍﻝﻘﻔﺎﺭ ﻭﻫﻨﺎﻙ ﻜﻡ ﻜﻨﺕ ﺃﺘﻭﻕ ﺃﻥ ﺃﺭﻯ‬
‫ﻭﺠﻬﻙ ﻓﻲ ﺍﻝﻐﺭﻭﺏ ﻭﺍﻷﻓﻕ ﻴﺤﻴﻁ ﺒﻙ ﻜﺄﻨﻪ ﺘﻼل ﺒﻌﻴـﺩﺓ‪ .‬ﻫـل ﻜـﺎﻥ‬
‫ﻴﻤﻜﻨﻨﻲ ﺃﻥ ﺃﺘﻜﻠﻡ ﻤﻌﻙ ﺒﻴﻨﻤﺎ ﺘﻨﻁﻔﺊ ﺃﺸﻌﺔ ﺍﻝﺸﻤﺱ ﺍﻝﻐﺎﺭﺒﺔ؟ ﺃﻝـﻡ ﺘﻜـﻥ‬
‫ﻋﻴﻨﺎﻙ ﻤﻤﺘﻠﺌﺔ ﺒﺎﻝﺩﻤﻭﻉ ﻭﻫﻤﺎ ﺘﻨﻅﺭﺍﻥ ﺒﻌﻴﺩ‪‬ﺍ؟‪ ...‬ﻝﻡ ﺃﺴﺘﻁﻊ ﺃﻥ ﺃﻨﻅﺭﻫﻤﺎ‪.‬‬
‫ﻭﺍﻝﻴﻭﻡ ﻜﻠﻤﺎ ﻨﻅﺭﺘﻬﻤﺎ ﺘﺫﻜﺭﺕ ﺩﻤﻭﻋﻙ ﻭﻭﺠﻬﻙ ﺍﻝﺤﺯﻴﻥ ﻭﻜﻴـﻑ ﻜﻨـﺕ‬
‫ﺘﻤﻀﻲ ﻋﻨﻲ ﺒﻌﻴﺩ‪‬ﺍ ﻜﺄﻨﻙ ﺴﺘﺨﺘﺭﻕ ﺍﻷﻓﻕ ﻜﻠﻪ ﺤﺘـﻰ ﻻ ﺃﺭﻯ ﺃﺤﺯﺍﻨـﻙ‪.‬‬
‫ﻭﺭﺩﺍﺀﻙ ﺍﻝﻘﺎﺘﻡ ﺃﺫﻜﺭﻩ‪ ،‬ﻜﻡ ﻤﻥ ﻤﺭﺓ ﻝﻤﺴﺘﻪ‪ ،‬ﻜﻨﺕ ﺘﺤﺏ ﺍﻝﻠـﻭﻥ ﺍﻝـﺩﺍﻜﻥ‬
‫ﻜﻠﻭﻥ ﺍﻝﺼﺨﻭﺭ ﺍﻝﺘﻲ ﻁﺎﻝﻤﺎ ﺘﻤﺸﻴﺕ ﺒﻴﻨﻬﺎ ﺒﻬﺩﻭﺌﻙ ﺍﻹﻝﻬﻲ ﺍﻝﻌﺠﻴﺏ‪...‬‬
‫ﺃﻥ ﺘﺠﺴﺩﻙ ﻫﻭ ﻋﻼﻤﺔ ﺇﺨﻼﺀ‪ ،‬ﻫﻭ ﻋﻼﻤﺔ ﺘﻘﺎﻭﻡ ﻤﻥ ﻜﺜﻴﺭﻴﻥ‪ ،‬ﻝﻜﻨـﻪ‬
‫ﺒﺩﺍﻴﺔ ﻨﺯﻭﻝﻙ ﺇﻝﻰ ﻭﺍﺩﻱ ﺍﻝﺩﻤﻭﻉ‪ ...‬ﻭﺒﻘﻴﺕ ﻫﻨﺎﻙ ﺨﻁـﻭﺓ ﺃﺨـﺭﻯ ﻴـﺎ‬
‫ﺴﻴﺩﻱ‪ .‬ﻫل ﻜﻨﺕ ﺩﺍﺌﻤ‪‬ﺎ ﺘﻔﻜﺭ ﻓﻴﻬﺎ؟ ﻫل ﺘﺠﻤﻌﺕ ﻤﺸﺎﻋﺭﻙ ﺤﻭل ﺍﻝﺼﻠﻴﺏ‬
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‫ﻤﻨﺫ ﺒﺩﺍﻴﺔ ﺍﻝﻨﻬﺎﺭ؟ ﻫل ﻜﺎﻨﺕ ﻜل ﺃﺤﻼﻤﻙ ﻫﻨﺎﻙ؟ ﺁﻩ ﻴﺎ ﺴﻴﺩﻱ ﻭﻀـﻤﻤﺕ‬
‫ﻋﺎﺭﻱ ﺇﻝﻰ ﺼﺩﺭﻙ ﻗﺒل ﺃﻥ ﺘﺤﻤﻠﻪ؟ ﻝﻘﺩ ﺴﻤﻌﺕ ﻋﻥ ﻫﺫﺍ ﻜﻠﻪ ﻭﺃﻨﺎ ﺒﻌـﺩ‬
‫ﻓﻲ ﺨﻁﻴﺘﻲ ﻭﻗﻠﺕ‪ :‬ﻫل ﺃﺴﺘﻁﻴﻊ ﺃﻥ ﺃﻗﻑ ﻷﺭﺍﻙ ﻭﺃﻨـﺕ ﺘـﺫﻫﺏ ﺇﻝـﻰ‬
‫ﺍﻝﻼﻨﻬﺎﻴﺔ ﻓﻲ ﻁﺎﻋﺘﻙ؟ ﻝﻡ ﺃﻓﻜﺭ ﻓﻲ ﻫﺫﺍ ﺃﻴﻀ‪‬ﺎ ﺴﻭﻯ ﻝﺤﻅﺎﺕ ﻓﻬـﺫﺍ ﻴـﺎ‬
‫ﺴﻴﺩﻱ ﻫﻭ ﺴﺭ ﻭﺠﻭﺩﻙ‪ ...‬ﻗﺩ ﺃﺩﺭﻙ ﺒﺩﺍﻴﺘﻪ ﻋﻨﺩﻤﺎ ﺃﻗﺘﻨﻲ ﺃﻨﺎ ﺃﻴﻀ‪‬ﺎ ﻫـﺫﺍ‬
‫ﺍﻝﺴﺭ ﻋﻨﺩﻤﺎ ﺘﻬﺒﻪ ﻝﻲ ﺃﻭ ﺘﺫﻫﺏ ﺒﻲ ﺒﻌﻴﺩ‪‬ﺍ ﻭﺘﻬﻤﺱ ﻓﻲ ﻗﻠﺒﻲ‪...‬ﻓﻜﻠﻤﺎﺘـﻙ‬
‫ﺘﺭﻴﺤﻨﻲ ﺤﺘﻰ ﻗﺒل ﺃﻥ ﺃﻓﻬﻤﻬﺎ ﻭﺼﻭﺘﻙ ﻴﺤﻴﻲ ﻨﻔﺴﻲ‪ ،‬ﺒﻌﺩ ﻗﻠﻴل ﺴـﺄﻅﻥ‬
‫ﺃﻨﻲ ﻓﻬﻤﺕ ﻜل ﺸﻲﺀ‪ .‬ﺇﻨﻬﺎ ﻜﺒﺭﻴﺎﺌﻲ ﻴﺎ ﻤﻌﻠﻡ‪ ،‬ﻜﺒﺭﻴﺎﺌﻲ ﺍﻝﺘﻲ ﺘﻌﺭﻓﻬﺎ ﻤﻥ‬
‫ﺯﻤﻥ ﺒﻌﻴﺩ ﻭﻝﻜﻨﻲ ﺃﻀﻌﻬﺎ ﺒﻴﻥ ﻴﺩﻴﻙ ﺇﻝﻰ ﺃﻥ ﺘﺫﻭﺏ ﺒﺸﻌﺎﻉ ﻭﺍﺤـﺩ ﻤـﻥ‬
‫ﻋﻴﻨﻴﻙ‪.‬‬
‫ﻭﺍﻵﻥ ﻴﻘﺘﺭﺏ ﺨﻼﺼﻙ ﻤﻥ ﻨﻔﺴﻲ‪ ،‬ﻭﻗﻠﺒـﻲ ﻤﻤﺘﻠﺌًـﺎ ﺒﺎﻝﻤﺨـﺎﻭﻑ ﺁﻩ‬
‫ﻭﻨﻔﺴﻲ ﻤﺘﺭﺩﺩﺓ ﻭﺤﺎﺌﺭﺓ ﺘﺨﺸﻰ ﺃﻥ ﺘﺴﺘﺘﺭ ﺒﺒﺭﻙ ﻭﺇﺫ ﺃﺴﻤﻊ ﺃﻨﻪ ﻗﺩ " ‪‬ﻭﻝِـ ‪‬ﺩ‬
‫ﻓﻲ ﻤﺩﻴﻨﺔ ﺩﺍﻭﺩ ﻤﺨﻠﹼﺹ" ﺃﺤﺏ ﺍﻝﻜﻠﻤﺎﺕ ﺒﻜل ﻗﻠﺒﻲ ﻭﻝﻜﻨﻲ ﺃﺒﻜﻲ ﺒﻤـﺭﺍﺭﺓ‬
‫ﻜﻤﻥ ﻻ ﻴﺭﻴﺩ ﺃﻥ ﻴﺴﻤﻊ ﺘﻠﻙ ﺍﻝﻜﻠﻤﺎﺕ ﺍﻝﻌﺫﺒﺔ‪ .‬ﻝﻜﻨﻲ ﺴﺄﻗﺒل ﻜل ﻜﻠﻤﺔ ﻜﺄﻨﻲ‬
‫ﺃﺤﺩ ﺭﻋﺎﺓ ﺒﻴﺕ ﻝﺤﻡ‪ ...‬ﺃﻨﻬﻡ ﻻ ﻴﻌﺭﻓﻭﻨﻨﻲ ﻝﻜﻨﻲ ﻝـﻭ ﻁﻠﺒـﺕ ﻤـﻨﻬﻡ ﺃﻥ‬
‫ﺃﺫﻫﺏ ﻤﻌﻬﻡ ﺴﻴﻘﺒﻠﻭﻨﻲ ﻓﻲ ﻭﺴﻁﻬﻡ ﻜﺄﺤﺩ ﺍﻝﻐﻠﻤﺎﻥ ﻭﻝﻥ ﺃﺨﺒـﺭﻫﻡ ﺃﻨـﻲ‬
‫ﻏﺭﻴﺏ ﻤﻥ ﺍﻷﻤﻡ ﺒل ﺴﺄﺫﻫﺏ ﻓﻲ ﺼﻤﺕ ﺒﺜﻴﺎﺒﻲ ﺍﻝﺒﺎﻝﻴﺔ‪ .‬ﻝﻥ ﺃﺘﻜﻠﻡ ﻤﻌﻬـﻡ‬
‫ﺃﻭ ﺃﻨﻅﺭ ﺇﻝﻰ ﺍﻝﺘﻼل ﻤﻥ ﺤﻭﻝﻲ ﺴﺄﻓﻜﺭ ﻓﻘﻁ ﻓﻲ ﺴﺎﻋﺔ ﻝﻘﺎﺌﻙ‪ ،‬ﺴﺄﻓﻜﺭ ﻓﻲ‬
‫ﺨﻼﺼﻙ ﺍﻝﻌﺠﻴﺏ‪ ،‬ﺃﻨﻲ ﻻ ﺃﺩﺭﻙ ﻤﻌﻨـﻰ ﺍﻝﺨـﻼﺹ ﻝﻜﻨـﻲ ﺴـﺄﺭﺍﻙ‪،‬‬
‫ﺴﺄﻋﺭﻓﻙ ﻜﻤﺨﻠﺼﻲ ﺍﻝﻭﺤﻴﺩ ﻫﻨﺎﻙ ﻓﻲ ﻤﻐﺎﺭﺓ ﺒﻴﺕ ﻝﺤﻡ ﺍﻝﺼﺎﻤﺘﺔ‪...‬‬

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‫)ﻴﻭ‪ "(١١:٦‬ﻭﺃﺨﺫ ﻴﺴﻭﻉ ﺍﻷﺭﻏﻔﺔ ﻭﺸﻜﺭ ﻭﻭﺯ‪‬ﻉ ﻋﻠﻰ ﺍﻝﺘﻼﻤﻴﺫ‬
‫ﻭﺃﻋﻁﻭﺍ ﺍﻝﻤﺘﻜﺌﻴﻥ‪ .‬ﻭﻜﺫﻝﻙ ﻤﻥ ﺍﻝﺴﻤﻜﺘﻴﻥ ﺒﻘﺩﺭ ﻤﺎ ﺸﺎﺀﻭﺍ"‪.‬‬

‫ﺇﺴﺘﺨﺩﺍﻡ ﻓﻌل "ﺸ ﹶﻜ ‪‬ﺭ" ﻓﻲ ﺇﻁﺎﺭ ﺍﻝﺤﺩﻴﺙ ﺍﻹﻓﺨﺎﺭﺴﺘﻲ ﺍﻝﻭﺍﺭﺩ ﻓﻲ ﻨﻔﺱ‬

‫ﺍﻹﺼﺤﺎﺡ ﻋﻥ ﺨﺒﺯ ﺍﻝﺤﻴﺎﺓ ﻴﺠﻌﻠﻨﺎ ﻨﻨﻅﺭ ﻝﻠﻤﻌﺠﺯﺓ ﻭﻨﻔﻬﻤﻬﺎ ﻓﻬﻤ‪‬ﺎ‬
‫ﺇﻓﺨﺎﺭﺴﺘﻴ‪‬ﺎ‪ .‬ﻫﻜﺫﺍ ﻓﻌل "ﺸﻜﺭ" ﻓﻲ ﺇﻨﺠﻴل ﻴﻭﺤﻨﺎ ﻫﻭ ﺒﻤﺜﺎﺒﺔ ﻤﺼﻁﻠﺢ ﻴﺩل‬
‫ﻋﻠﻰ ﺍﻹﻓﺨﺎﺭﺴﺘﻴﺎ ﺃﻱ ﺍﻝﺸﻜﺭ ﺍﻝﺫﻱ ﺃﺘﻤﻪ ﺍﻝﺭﺏ‪ ،‬ﻝﺫﺍ ﻨﺭﻯ ﻓﻲ ﻋﺩﺩ ‪٢٣‬‬
‫ﻤﻥ ﻨﻔﺱ ﺍﻹﺼﺤﺎﺡ ﻴﻘﻭل ﻴﻭﺤﻨﺎ "ﺠﺎﺀﺕ ﺴﻔﻥ ﻤﻥ ﻁﺒﺭﻴﺔ ﺇﻝﻰ ﻗﺭﺏ‬
‫ﺍﻝﻤﻭﻀﻊ ﺍﻝﺫﻱ ﺃﻜﻠﻭﺍ ﻓﻴﻪ ﺍﻝﺨﺒﺯ ﺇﺫ ﺸﻜﺭ ﺍﻝﺭﺏ"‪ .‬ﻭﺍﻝﺠﺩﻴﺭ ﺒﺎﻝﻤﻼﺤﻅﺔ ﺃﻥ‬
‫ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺍﻷﺴﻜﻨﺩﺭﻱ ﻴﺭﻯ ﺃﻥ ﺍﻝﺸﻜﺭ ﻫﻨﺎ ﻴﻌﻨﻲ ﺍﻝﺒﺭﻜﺔ‪ ،‬ﺇﺫ ﻴﻘﻭل‬
‫ﻻ ﻤﻥ " ﺸﻜﺭ" ﻴﻘﻭل ﻤﺘﻰ ﺍﻝﺒﺸﻴﺭ‬
‫}ﻝﻜﻥ ﺠﺩﻴﺭ ﺒﻨﺎ ﺃﻥ ﻨﻼﺤﻅ ﺃﻨﻪ ﺒﺩ ﹰ‬
‫"ﺒﺎﺭﻙ" )ﻤﺕ‪ .(١٩:١٤‬ﻭﻝﻜﻥ ﻜﺘﺎﺒﺎﺕ ﺍﻝﻘﺩﻴﺴﻴﻥ ﻻ ﺘﺘﻌﺎﺭﺽ ﺒﺄﻱ ﺤﺎل ﻤﻥ‬
‫ﻼ " ﻜل‬‫ﺍﻷﺤﻭﺍل‪ ،‬ﻷﻥ ﺒﻭﻝﺱ ﺴﻭﻑ ﻴﻭﻀﺢ ﺃﻥ ﻜﻼ ﺍﻷﻤﺭﻴﻥ ﻭﺍﺤﺩ‪ ،‬ﻗﺎﺌ ﹰ‬
‫ﻁﻌﺎﻡ ﺍﷲ ﺠﻴﺩ‪ ،‬ﻭﻻ ﻴ‪‬ﺭﻓﺽ ﺸﻲﺀ‪ ،‬ﺇﺫﺍ ُﺃﺨﺫ ﻤﻊ ﺍﻝﺸﻜﺭ ﻷﻨﻪ ﻴﻘﺩﺱ ﺒﻜﻠﻤﺔ‬
‫ﺍﷲ ﻭﺍﻝﺼﻼﺓ" )‪١‬ﺘﻲ‪ .(٤:٤،٥‬ﻝﻜﻥ ﺫﺍﻙ ﺍﻝﺫﻱ ﻴ‪‬ﻘﺩﺱ ﺒﺎﻝﺼﻼﺓ ﻓﻲ ﺘﻭﺴل‪،‬‬
‫ﻭﻫﻭ ﻤﺎ ﻨﻔﻌﻠﻪ ﺩﺍﺌﻤ‪‬ﺎ ﻋﻠﻰ ﺍﻝﻤﺎﺌﺩﺓ‪ ،‬ﻫﻭ ﺒﺎﻝﺘﺄﻜﻴﺩ ﻴ ﹶﺘﺒ ﹶﺎﺭﻙ{‪.١‬‬

‫ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺍﻷﺴﻜﻨﺩﺭﻱ‪ ،‬ﺸﺭﺡ ﺇﻨﺠﻴل ﻴﻭﺤﻨﺎ‪ ،‬ﺍﻝﺠﺯﺀ ﺍﻝﺜﺎﻝﺙ‪ ،‬ﻤﺭﻜﺯ ﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺀ‪،‬‬ ‫‪1‬‬

‫ﺃﻏﺴﻁﺱ‪ ،٩٨‬ﺹ‪٣٢‬ـ‪.٤٣‬‬

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‫ﺇﻥ ﻴﺴﻭﻉ ﺒﻨﻔﺴﻪ ﻴﻭﺯﻉ ﺍﻝﺨﺒﺯ ﺍﻷﻤﺭ ﺍﻝﺫﻱ ﺸﺩ‪‬ﺩ ﻋﻠﻴﻪ ﻴﻭﺤﻨﺎ‬
‫ﺍﻹﻨﺠﻴﻠﻲ‪ ،‬ﻝﻜﻲ ﻴﻌﻠﻥ ﺃﻥ ﻴﺴﻭﻉ ﻫﻭ ﻨﻔﺴﻪ ﺍﻝﺨﺒﺯ ﺍﻝﺫﻱ ﻴﻤﻨﹶﺢ ﻝﻤﻥ ﻴﺘﻨﺎﻭﻝﻪ‬
‫ﺍﻝﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ‪ ،‬ﻭﺇﻗﺘﺼﺭ ﺩﻭﺭ ﺍﻝﺘﻼﻤﻴﺫ ﻋﻠﻰ ﺘﺠﻤﻴﻊ ﺒﻘﺎﻴﺎ ﺍﻝﻁﻌﺎﻡ ﻝﻜﻲ‬
‫ﻴﺘﺤﻘﻘﻭﺍ ﺒﻬﺫﻩ ﺍﻝﻁﺭﻴﻘﺔ ﻤﻥ ﻤﺩﻯ ﻋﻅﻤﺔ ﻫﺫﻩ ﺍﻝﻤﻌﺠﺯﺓ‪ .‬ﻜﺫﻝﻙ ﺘﻤﺕ‬
‫ﺍﻝﺒﺭﻫﻨﺔ ﻋﻠﻰ ﺃﻥ ﻴﺴﻭﻉ ﻝﻴﺱ ﻤﺜل ﺃﻱ ﻨﺒﻲ ﻓﻲ ﺍﻝﻌﻬﺩ ﺍﻝﻘﺩﻴﻡ ﺒل ﻫﻭ ﻴﻤﺘﻠﻙ‬
‫ﺍﻝﺴﻠﻁﺎﻥ ﺍﻝﻤﻁﻠﻕ ﻋﻠﻰ ﺼﻨﻊ ﺍﻝﻤﻌﺠﺯﺓ‪ .‬ﻓﺎﻝﻤﻘﺎﺭﻨﺔ ﺒﻴﻥ ﻫﺫﻩ ﺍﻝﻤﻌﺠﺯﺓ‬
‫ﺨﺭ‪١:١٠‬ـ‪ ،(٢٠‬ﺘﻭﻀﺢ‬ ‫)ﺍﻨﻅﺭ‬ ‫ﻭﺍﻝﻀﺭﺒﺔ ﺍﻝﺜﺎﻤﻨﺔ ﻝﻠﻤﺼﺭﻴﻴﻥ ﺃﻴﺎﻡ ﻤﻭﺴﻰ‬
‫ﻤﺩﻯ ﻋﻅﻤﺔ ﻴﺴﻭﻉ‪ ،‬ﻓﻤﻭﺴﻰ ﺃﺼﺎﺏ ﺍﻝﻤﺼﺭﻴﻴﻥ‪ ،‬ﺍﻝﺫﻴﻥ ﻜﺎﻥ ﻝﺩﻴﻬﻡ ﻭﻓﺭﺓ‬
‫ﻓﻲ ﺍﻷﻁﻌﻤﺔ ﻭﺍﻷﻏﺫﻴﺔ‪ ،‬ﺒﺎﻝﻘﺤﻁ‪ ،‬ﺒﻴﻨﻤﺎ ﻴﺴﻭﻉ ﻴﻤﻨﺢ ﺍﻝﻁﻌﺎﻡ ﺍﻝﻭﻓﻴﺭ ﻝﻠﺫﻴﻥ‬
‫ﻝﻡ ﻴﻜﻥ ﻝﺩﻴﻬﻡ ﻁﻌﺎﻡ ﻝﻴﺄﻜﻠﻭﺍ‪ .‬ﻭﺍﻝﻭﻓﺭﺓ ﺍﻝﻐﻨﻴﺔ ﻝﻠﺨﺒﺯ ﺍﻝﺫﻱ ﻤﻨﺤﻪ ﻴﺴﻭﻉ‬
‫ﻴﻅﻬﺭ ﻤﻥ ﺍﻝﻤﻼﺤﻅﺔ ﺍﻝﺘﻲ ﺫﹸﻜﺭﺕ ﺤﻴﻥ ﻗﺎل‪" :‬ﺒﻘﺩﺭ ﻤﺎ ﺸﺎﺀﻭﺍ"‪ .‬ﻭﻫﺫﺍ‬
‫ﺍﻷﻤﺭ ﻫﻭ ﺍﻝﺭﺩ ﺍﻝﻌﻤﻠﻲ ﻋﻠﻰ ﺤﻴﺭﺓ ﻓﻴﻠﺒﺱ ﺤﻴﻥ ﻗﺎل ﻝﻴﺴﻭﻉ‪ " :‬ﻻ ﻴﻜﻔﻴﻬﻡ‬
‫ﺨﺒﺯ ﺒﻤﺌﺘﻲ ﺩﻴﻨﺎﺭ ﻝﻴﺄﺨﺫ ﻜل ﻭﺍﺤﺩ ﻤﻨﻬﻡ ﺸﻴﺌًﺎ ﻴﺴﻴﺭ‪‬ﺍ" )ﻴﻭ‪ .(٧:٦‬ﻭﻋﻨﺩﻤﺎ‬
‫)ﺍﻨﻅﺭ ﻋﺩﺩ‪،٢٢:١١‬‬ ‫ﻨﻘﺎﺭﻥ ﺃﻴﻀ‪‬ﺎ ﺒﻴﻥ ﻫﺫﻩ ﺍﻝﻤﻌﺠﺯﺓ ﻭﻤﻌﺠﺯﺓ ﺍﻝ ‪‬ﻤﻥ‪‬‬
‫ﻨﺘﺤﻘﻕ ﻤﻥ‬ ‫)ﺍﻨﻅﺭ‪٢‬ﻤﻠﻭﻙ‪٤٢:٤‬ـ‪(٤٤‬‬ ‫ﺨﺭ‪ ،(١٦:١٦‬ﻭﻜﺫﻝﻙ ﻤﻌﺠﺯﺓ ﺇﻝﻴﺸﻊ ﺍﻝﻨﺒﻲ‬
‫ﺍﻝﻔﻴﺽ ﻭﺍﻝﻭﻓﺭﺓ ﻓﻲ ﺍﻝﻤﻌﺠﺯﺓ ﺍﻝﺘﻲ ﺃﺘﻤﻬﺎ ﻴﺴﻭﻉ‪.‬‬
‫ﺇﻥ ﻴﻭﺤﻨﺎ ﺍﻹﻨﺠﻴﻠﻲ ﺒﻨﻔﺴﻪ ﻴﻔﺴﺭ ﻤﻌﺠﺯﺓ "ﺇﺸﺒﺎﻉ ﺍﻝﺠﻤﻭﻉ" ﻻﻫﻭﺘﻴ‪‬ﺎ ﻓﻲ‬
‫ﺤﺩﻴﺜﻪ ﻋﻥ ﺨﺒﺯ ﺍﻝﺤﻴﺎﺓ‪ ،‬ﺍﻝﺤﺩﻴﺙ ﺍﻝﺫﻱ ﻴﺸﻤل ﺃﺭﺒﻌﺔ ﺃﺒﻌﺎﺩ ﺃﺴﺎﺴﻴﺔ ﻭﻫﺎﻤﺔ‬
‫ﻝﻔﻬﻡ ﺍﻝﻤﻌﺠﺯﺓ‪ ،‬ﻫﺫﻩ ﺍﻷﺒﻌﺎﺩ ﻫﻲ‪:‬‬
‫‪١‬ـ ﻴﻤﻨﺢ ﻴﺴﻭﻉ ﺍﻝﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ ﺒﻭﺍﺴﻁﺔ ﺁﻻﻤﻪ ﺍﻝﺨﻼﺼﻴﺔ ﻤﻘﺩﻤ‪‬ﺎ‬
‫ﺠﺴﺩﻩ ﺫﺒﻴﺤﺔ ﻷﺠﻠﻨﺎ‪ ،‬ﻭﺍﻝﺨﺒﺯ ﺍﻝﻭﻓﻴﺭ ﻓﻲ ﺍﻝﻤﻌﺠﺯﺓ ﻴﺸﻴﺭ ﻝﻬﺫﺍ ﺍﻷﻤﺭ‪ ،‬ﺇﺫ‬
‫ﺃﻥ ﺍﻝﺨﺒﺯ ﻴﺭﻤﺯ ﺇﻝﻰ ﺍﻝﺤﻴﺎﺓ " ﺇﻥ ﺃﻜل ﺃﺤﺩ ﻤﻥ ﻫﺫﺍ ﺍﻝﺨﺒﺯ ﻴﺤﻴﺎ ﺇﻝﻰ ﺍﻷﺒﺩ‪.‬‬
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‫ﻭﺍﻝﺨﺒﺯ ﺍﻝﺫﻱ ﺃﻨﺎ ﺃُﻋﻁﻲ ﻫﻭ ﺠﺴﺩﻱ ﺍﻝﺫﻱ ﺃﺒﺫﻝﻪ ﻤﻥ ﺃﺠل ﺤﻴﺎﺓ ﺍﻝﻌﺎﻝﻡ"‬
‫)ﻴﻭ‪.(١٥:٦‬‬
‫‪٢‬ـ ﺁﻻﻡ ﻴﺴﻭﻉ ﺘﺭﺘﺒﻁ ﺒﺎﻹﻓﺨﺎﺭﺴﺘﻴﺎ‪ ،‬ﻓﺎﻝﺭﺏ ﺍﻝﻤﺼﻠﻭﺏ ﺍﻝﺫﻱ ﺃﻋﻁﻰ‬
‫ﺠﺴﺩﻩ ﻭﺴﻜﺏ ﺩﻤﻪ ﻝﻜﻲ ﻴﻤﻨﺢ ﺍﻝﺤﻴﺎﺓ ﻝﻠﺒﺸﺭ‪ ،‬ﻫﻭ ﻨﻔﺴﻪ ﺤﺎﻀﺭ ﻓﻲ‬
‫ﺍﻹﺠﺘﻤﺎﻉ ﺍﻹﻓﺨﺎﺭﺴﺘﻲ‪ ،‬ﻭﻓﻲ ﻜل ﻤﺭﺓ ﻴﻤﻨﺢ ﺠﺴﺩﻩ ﻭﺩﻤﻪ ﻝﻠﻤﺅﻤﻨﻴﻥ‪:‬‬
‫" ‪‬ﻤﻥ‪ ‬ﻴﺄﻜل ﺠﺴﺩﻱ ﻭﻴﺸﺭﺏ ﺩﻤﻲ ﻓﻠﻪ ﺤﻴﺎﺓ ﺃﺒﺩﻴﺔ ﻭﺃﻨﺎ ﺃﻗﻴﻤﻪ ﻓﻲ ﺍﻝﻴﻭﻡ‬
‫ﺍﻷﺨﻴﺭ" )ﻴﻭ‪.(٥٤:٦‬‬
‫‪٣‬ـ ﺍﻝﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ ﺍﻝﺘﻲ ﺘﹸﻤﻨﺢ ﻤﻥ ﺨﻼل ﺫﺒﻴﺤﺔ ﻭﺁﻻﻡ ﻴﺴﻭﻉ ﻫﻲ‬
‫ﻋﻼﻤﺔ ﻝﻠﻌﺼﺭ ﺍﻷﺨﺭﻭﻱ ﺍﻝﺫﻱ ﺘﺤﻘﻕ ﺒﻤﺠﻲﺀ ﺍﻝﻤﺴﻴﺢ ﻭﻫﻜﺫﺍ ﺃﻨﻬﻰ ﻓﺘﺭﺓ‬
‫ﺍﻝﻨﺎﻤﻭﺱ )ﺍﻨﻅﺭ ﻴﻭ‪ .(١٧:١‬ﻋﻁﻴﺔ ﻴﺴﻭﻉ ﻻ ﺘﺘﻔﻭﻕ ﻋﻠﻰ ﻋﻁﻴﺔ ﻤﻭﺴﻰ ﻤﻥ‬
‫ﺠﻬﺔ ﺍﻝﻜﻡ ﻓﻘﻁ‪ ،‬ﻭﻝﻜﻥ ﺒﺎﻝﺤﺭﻱ ﻤﻥ ﺠﻬﺔ ﺍﻝﻨﻭﻋﻴﺔ‪ ،‬ﺨﺎﺼ ﹰﺔ ﺇﻨﻬﺎ ﺘﻘﻭﺩ ﺇﻝﻰ‬
‫ﺍﻝﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ‪ " :‬ﻝﻴﺱ ﻜﻤﺎ ﺃﻜل ﺁﺒﺎﺅﻜﻡ ﺍﻝﻤﻥ‪ ‬ﻭﻤﺎﺘﻭﺍ‪ .‬ﻤﻥ‪ ‬ﻴﺄﻜل ﻫﺫﺍ‬
‫ﺍﻝﺨﺒﺯ ﻓﺈﻨﻪ ﻴﺤﻴﺎ ﺇﻝﻰ ﺍﻷﺒﺩ" )ﻴﻭ‪.(٥٨:٦‬‬
‫‪٤‬ـ ﻴﺴﻭﻉ ﺍﻝﺫﻱ ﺒﻭﺍﺴﻁﺔ ﺁﻻﻤﻪ ﻭﺤﻀﻭﺭﻩ ﺍﻝﺩﺍﺌﻡ ﻓﻲ ﺍﻹﺠﺘﻤﺎﻉ‬
‫ﺍﻹﻓﺨﺎﺭﺴﺘﻲ ﻴﻤﻨﺢ ﻋﻁﻴﺔ ﺍﻝﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ ﻝﻴﺱ ﻫﻭ ﻨﺒﻲ ﻤﺜﻠﻤﺎ ﺭﺁﻩ ﺍﻝﻴﻬﻭﺩ‬
‫)ﻴﻭ‪،٥٠ ،٣٨ ،٣٣:٦‬‬ ‫ﻓﻲ )ﻴﻭ‪ ،(١٤:٦‬ﺇﻨﻪ ﺍﻵﺘﻲ ﻤﻥ ﻓﻭﻕ" ﺍﻝﻨﺎﺯل ﻤﻥ ﺍﻝﺴﻤﺎﺀ"‬
‫‪ .(٥٧‬ﺇﻨﻪ " ﺍﻝﺨﺒﺯ‬ ‫)ﻴﻭ‪،٤٤ ،٣٨ ،٣٢ ،٢٩:٦‬‬ ‫‪ ،(٥٨‬ﺍﻝﺫﻱ ﺃﺭﺴﻠﻪ ﺍﻵﺏ‬ ‫‪،٥١‬‬

‫ﺍﻝﺤﻘﻴﻘﻲ" )ﻴﻭ‪ ،(٣٢:٦‬ﺨﺒﺯ ﺍﻝﺤﻴﺎﺓ )ﻴﻭ‪ ،(٣٥:٦‬ﺇﻨﻪ ﺇﺒﻥ ﺍﷲ ﺍﻝﺫﻱ ﻫﻭ ﻭﺍﺤﺩ‬

‫‪ ،(٥٧‬ﻜﻤﺎ ﺍﻨﻪ ﺇﺒﻥ ﺍﻹﻨﺴﺎﻥ‪،‬‬ ‫)ﻴﻭ‪،٤٦ ،٤٤ ،٤٠ ،٣٧:٦‬‬ ‫ﻓﻲ ﺍﻝﺠﻭﻫﺭ ﻤﻊ ﺍﷲ‬
‫ﺃﻱ ﺍﻝﺫﻱ ﺃﺨﺫ ﺍﻝﻭﺠﻭﺩ ﺍﻝﺒﺸﺭﻱ ﺍﻝﻀﻌﻴﻑ‪ ،‬ﻭﻫﻭ ﺍﻝﺫﻱ ﻴﻔﻌل ﺩﺍﺌﻤ‪‬ﺎ ﺇﺭﺍﺩﺓ‬
‫ﺍﷲ ﺍﻵﺏ )ﻴﻭ‪٣٨:٦‬ـ‪ ،(٤٠‬ﻭﺍﻝﻲ ﻴﻤﻨﺢ ﺍﻝﺤﻴﺎﺓ ﺍﻷﺒﺩﻴﺔ‪ ،‬ﻷﻨﻪ ﻫﻭ ﺍﻝﺤﻴﺎﺓ ﺫﺍﺘﻬﺎ‬
‫ﺒﺤﺴﺏ ﺍﻝﻁﺒﻴﻌﺔ ﺍﻹﻝﻬﻴﺔ‪) .‬ﺍﻨﻅﺭ ﻴﻭ‪.(٤٨ ،٤٧ ،٤٠ ،٣٩ ،٣٥ ،٣٣:٦‬‬
‫‪٢٤‬‬
 ‫&
‪٢٠٠٨‬م‬
‫ﻋﺩﺩ‪ " :١٢‬ﻓﻠﻤﺎ ﺸﺒﻌﻭﺍ ﻗﺎل ﻝﺘﻼﻤﻴﺫﻩ ﺇﺠﻤﻌﻭﺍ ﺍﻝﻜ‪‬ﺴﺭ ﺍﻝﻔﺎﻀﻠﺔ ﻝﻜﻲ ﻻ‬
‫ﻴﻀﻴﻊ ﺸﻲﺀ"‪ .‬ﻫﻨﺎ ﻴﺄﻤﺭ ﻴﺴﻭﻉ ﺘﻼﻤﻴﺫﻩ ﺃﻥ ﻴﺠﻤﻌﻭﺍ ﻤﺎ ﺒﻘﻰ ﻤﻥ ﻁﻌﺎﻡ ﺒﻤﺎ‬
‫ﺃﻥ ﻜل ﺍﻝﺠﻤﻊ ﻗﺩ ﺸﺒﻊ‪ .‬ﻫﻜﺫﺍ ﻴﺘﺤﻘﻕ ﺍﻝﺘﻼﻤﻴﺫ ﻤﻥ ﺤﺠﻡ ﺍﻝﻤﻌﺠﺯﺓ ﻭﻴﺭﻭﻥ‬
‫‪ .(١٥:١١‬ﺃﻤﺎ ﺍﻝﺴﺒﺏ ﻓﻲ ﺠﻤﻊ ﻤﺎ ﺘﺒﻘﻰ ﻤﻥ‬ ‫)ﺍﻨﻅﺭ ﻴﻭ‪،١١:٢‬‬ ‫ﻤﺠﺩ ﻴﺴﻭﻉ‬
‫ﻁﻌﺎﻡ‪ ،‬ﻜﻤﺎ ﻗﺎل ﻴﺴﻭﻉ " ﻝﻜﻲ ﻻ ﻴﻀﻴﻊ ﺸﻲﺀ" ﻴﺘﺠﻪ ﻨﺎﺤﻴﺔ ﻤﺎ ﻗﺎﻝﻪ ﻫﻭ‬
‫ﻨﻔﺴﻪ ﻓﻲ ﻋﺩﺩ‪ " ٢٧‬ﺇﻋﻤﻠﻭﺍ ﻻ ﻝﻠﻁﻌﺎﻡ ﺍﻝﺒﺎﺌﺩ ﺒل ﻝﻠﻁﻌﺎﻡ ﺍﻝﺒﺎﻗﻲ ﻝﻠﺤﻴﺎﺓ‬
‫ﺍﻷﺒﺩﻴﺔ"‪.‬‬
‫ﺃﻤﺎ ﻓﻲ ﻋﺩﺩ ‪ " :١٣‬ﻓﺠﻤﻌﻭﺍ ﻭﻤﻸﻭﺍ ﺍﺜﻨﺘﻰ ﻋﺸﺭﺓ ﻗﹸﻔﺔ ﻤﻥ ﺍﻝﻜ‪‬ﺴﺭ ﻤﻥ‬
‫ﺨﻤﺴﺔ ﺃﺭﻏﻔﺔ ﺍﻝﺸﻌﻴﺭ ﺍﻝﺘﻲ ﻓﻀﻠﺕ ﻋﻥ ﺍﻵﻜﻠﻴﻥ"‪ .‬ﻨﺠﺩ ﻫﻨﺎ ﺃﻨﻪ ﻻ ﻴﻭﺠﺩ‬
‫ﺃﻱ ﺫ‪‬ﻜﺭ ﻝﺒﻘﺎﻴﺎ ﺍﻝﺴﻤﻙ‪ .‬ﺍﻝﺨﺒﺯ ﻓﻘﻁ ﻝﻪ ﺃﻫﻤﻴﺔ ﺇﻓﺨﺎﺭﺴﺘﻴﺔ‪ ،‬ﻝﺫﻝﻙ ﻜﺎﻥ ﻴﺠﺏ‬
‫ﺃﻥ ﻴﺠﻤﻊ ﺍﻝﺘﻼﻤﻴﺫ ﺒﻘﺎﻴﺎ ﺍﻝﺨﺒﺯ " ﻝﻜﻲ ﻻ ﻴﻀﻴﻊ ﺸﻲﺀ"‪.‬‬
‫ﺃﻤﺎ ﻋﺩﺩ ﺍﻹﺜﻨﻰ ﻋﺸﺭ ﻗﹸﻔﺔ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻝﻰ ﺃﻨﻪ ﻴﺩل ﻋﻠﻰ ﺤﺠﻡ‬
‫ﻻ ﺘﻼﻤﻴﺫ ﺍﻝﺭﺏ‪.‬‬
‫ﺍﻝﻤﻌﺠﺯﺓ‪ ،‬ﻓﻬﻭ ﻴﺸﻴﺭ ﺃﻴﻀ‪‬ﺎ ﺇﻝﻰ ﺍﻹﺜﻨﻰ ﻋﺸﺭ ﺭﺴﻭ ﹰ‬
‫ﻭﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ‪} :‬ﻭﺒﺠﻤﻊ ﺍﻝﻜ‪‬ﺴﺭ ﻴﺘﺄﻜﺩ ﺍﻹﻴﻤﺎﻥ ﺒﺄﻨﻪ ﻜﺎﻨﺕ ﻫﻨﺎﻙ‬
‫ﻭﻓﺭﺓ ﻤﻥ ﺍﻝﻁﻌﺎﻡ ﺤﻘﹰﺎ‪ ،‬ﻭﻝﻴﺱ ﻤﺠﺭﺩ ﺨﺩﺍﻉ ﻨﻅﺭ ﻝﻌﻴﻭﻥ ﺍﻝﻤﺸﺘﺭﻜﻴﻥ ﻓﻲ‬
‫ﻼ‪} :‬ﺇﻥ ﺍﻝﻤﺴﻴﺢ ﻫﻭ ﺭﺌﻴﺱ‬
‫ﺍﻝﻭﻝﻴﻤﺔ ﺃﻭ ﺍﻝﺫﻴﻥ ﻴﺨﺩﻤﻭﻨﻬﻡ{ ﻭﻴﺴﺘﻤﺭ ﻗﺎﺌ ﹰ‬
‫ﺃﻭﻝﺌﻙ ﺍﻝﺫﻴﻥ ﻴﺅﻤﻨﻭﻥ ﺒﻪ‪ ،‬ﻭﺇﻨﻪ ﻴ‪‬ﻁﻌﻡ ﺍﻝﺫﻴﻥ ﻴﺄﺘﻭﻥ ﺇﻝﻴﻪ ﺒﺎﻝﻁﻌﺎﻡ ﺍﻹﻝﻬﻲ‬
‫ﻭﺍﻝﺴﻤﺎﻭﻱ؟{‪.١‬‬
‫ﻴﺭﻯ ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ ﺃﻴﻀ‪‬ﺎ ﺃﺒﻌﺎﺩ‪‬ﺍ ﺃﺨﺭﻯ ﻝﻠﺨﻤﺴﺔ ﺃﺭﻏﻔﺔ ﻤﻥ ﺍﻝﺸﻌﻴﺭ‬
‫ﻭﺍﻝﺴﻤﻜﺘﻴﻥ‪ ،‬ﺇﺫ ﻴﻘﻭل‪} :‬ﺒﺎﻷﺭﻏﻔﺔ ﺍﻝﺨﻤﺴﺔ ﻴﺸﻴﺭ ﺇﻝﻰ ﻜﺘﺎﺏ ﺍﻝﺤﻜﻴﻡ ﺠﺩ‪‬ﺍ‬
‫ﺍﻝﺒﻘﻴﺔ ﺹ‪٣٢‬‬

‫ﻜﻴﺭﻝﺱ ﺍﻷﺴﻜﻨﺩﺭﻱ‪ ،‬ﺍﻝﻤﺭﺠﻊ ﺍﻝﺴﺎﺒﻕ‪ ،‬ﺹ‪.٤٤‬‬ ‫‪1‬‬

‫‪٢٥‬‬
 ‫ا
ب ا
ى‬

‫أ‪K‬ر ‪ $M%I‬و!
‪$D0‬‬
‫ا‪
7‬آ‪ F‬ا‪a‬ر‪0f‬ذآ  را‪X‬ت ا‪: $M%g‬‬
‫ﺍﻻﺜﻨﻴﻥ ‪ ١٤‬ﻴﻨﺎﻴﺭ ﺍﻝﺴﺎﻋﺔ‪٧.٠٠‬ﻡ‬ ‫‪١‬ـ !‪
h‬ة ‪٢٠٠٨
&
O‬م‪:‬‬
‫‪ <$D‬ا
ا‪C$‬‬ ‫ﺒﻤﺸﻴﺌﺔ ﺍﷲ ﻴﻠﻘﻰ ﺍﻝﻤﺤﺎﻀﺭﺓ‪:‬‬
‫ا‪
$X Da‬ا<‪@$‬‬
‫أ‪ W9X‬ا‪ $$J7X‬و‪0:‬ا‪'%‬‬
‫‪ :‬ا‪ \%‬ا‪Y‬‬ ‫ﻭﻤﻭﻀﻭﻋﻬﺎ‪:‬‬
‫ﻭﺫﻝﻙ ﺒﻤﻘﺭ ﻤﺅﺴﺴﺔ ﺍﻝﻘﺩﻴﺱ ﺃﻨﻁﻭﻨﻴﻭﺱ‪) ٨‬ﺏ( ﺵ ﺇﺴﻤﺎﻋﻴل ﺍﻝﻔﻠﻜﻲ ـ ﻤﻴﺩﺍﻥ ﺍﻝﻤﺤﻜﻤﺔ‪،‬‬
‫ﺒﻤﺼﺭ ﺍﻝﺠﺩﻴﺩﺓ‪ ،‬ﺴﻠﻡ ﻴﻤﻴﻥ‪ ،‬ﺍﻝﺩﻭﺭ ﺍﻷﻭل ـ ﺕ‪.٢٢٤١٤٠٢٣ :‬‬
‫ﺍﻻﺜﻨﻴﻥ ‪ ٤‬ﻓﺒﺭﺍﻴﺭ ﺍﻝﺴﺎﻋﺔ‪٧.٠٠‬ﻡ‬ ‫‪٢‬ـ !‪
h‬ة ‪
<
O‬ا
‪:٢٠٠٨‬‬
‫د‪09' @$
B $'X .‬ب‬ ‫ﺒﻤﺸﻴﺌﺔ ﺍﷲ ﻴﻠﻘﻰ ﺍﻝﻤﺤﺎﻀﺭﺓ‪:‬‬

‫إ‪ &D7‬ا‪
$j ! @J < $7‬‬ ‫ﻭﻤﻭﻀﻭﻋﻬﺎ‪:‬‬

‫ﺒﻨﻔﺱ ﺍﻝﻌﻨﻭﺍﻥ ﺍﻝﺴﺎﺒﻕ‪.‬‬
‫‪٣‬ـ ‪9‬ء ا‪9‬ه
ة اـ‪  ٣٨‬را‪X‬ت ا‪: $M%g‬‬
‫ﻴﻨﻌﻘﺩ ﻝﻘﺎﺀ ﺍﻝﻘﺎﻫﺭﺓ ﺍﻝـ‪ ٣٨‬ﻝﻠﺩﺭﺍﺴﺎﺕ ﺍﻵﺒﺎﺌﻴﺔ ﻴﻭﻤﻲ ﺍﻻﺜﻨﻴﻥ ﻭﺍﻝﺜﻼﺜﺎﺀ‪ ٢٢،٢١‬ﻴﻨﺎﻴﺭ‬

‫ا‪."+‬‬ ‫ﺴﻨﺔ‪٢٠٠٨‬ﻡ ﻭﻤﻭﻀﻭﻋﻪ ﺍﻝﻌﺎﻡ‪

" :‬ا‪,‬ر‬
‫ﻭﺒﺭﻨﺎﻤﺞ ﺍﻝﻤﻭﻀﻭﻋﺎﺕ ﺍﻝﻔﺭﻋﻴﺔ ﻓﻲ ﺍﻝﻴﻭﻤﻴﻥ ﻜﺎﻵﺘﻲ‪:‬‬
‫‪١‬ـ ﺍﻝﻅﻬﻭﺭ ﻋﻨﺩ ﺍﻝﻘﺩﻴﺱ ﻜﻴﺭﻝﺱ‪٢ .‬ـ ﺍﻝﻤﻌﻤﻭﺩﻴﺔ ﻭﺍﻝﺤﻴﺎﺓ ﺍﻝﺠﺩﻴﺩﺓ‪.‬‬
‫‪٣‬ـ ﺘﺭﺘﻴﺏ ﺍﻝﻤﻌﻤﻭﺩﻴﺔ ﺭﺅﻴﺔ ﺁﺒﺎﺌﻴﺔ‪٤ .‬ـ ﺍﻝﻅﻬﻭﺭ ﺍﻹﻝﻬﻲ ﻋﻨﺩ ﺍﻝﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺫﻫﺒﻲ ﺍﻝﻔﻡ‪.‬‬
‫ﻭﺫﻝﻙ ﺒﻤﻘﺭ ﺍﻝﻤﺅﺴﺴﺔ ﻤﻥ ﺍﻝﺴﺎﻋﺔ ‪٦‬ـ‪٩‬ﻡ ﻓﻲ ﺍﻝﻴﻭﻤﻴﻥ‪ ،‬ﺍﺸﺘﺭﺍﻙ ﺍﻝﻠﻘﺎﺀ‪ ٣‬ﺠﻨﻴﻬﺎﺕ‪،‬‬

‫‪٢٦‬‬
 ‫&
‪٢٠٠٨‬م‬
‫ﻝﻠﺤﺠﺯ ﻭﺍﻹﺴﺘﻌﻼﻡ‪.٢٢٤١٤٠٢٣ :‬‬
‫‪٤‬ـ !‪
7:b‬ا‪$M%g‬ت ب‪:‬‬
‫‪ ٢٩‬ﻴﻨﺎﻴﺭ ﺤﺘﻰ‪ ١‬ﻓﺒﺭﺍﻴﺭ ‪٢٠٠٨‬ﻡ‬
‫ﺴﻭﻑ ﻴﻨﻌﻘﺩ ﻤﺅﺘﻤﺭ ﺍﻵﺒﺎﺌﻴﺎﺕ ﻝﻠﺸﺒﺎﺏ ﺒﻤﺸﻴﺌﺔ ﺍﷲ ﻓﻲ ﺍﻝﻔﺘﺭﺓ ﻤﻥ ﺍﻝﺜﻼﺜﺎﺀ ‪٢٠٠٨/١/٢٩‬ـ‬
‫ﺍﻝﺠﻤﻌﺔ‪٢٠٠٨/٢/١‬ﻡ ﺒﺒﻴﺎﺽ ﺒﻨﻲ ﺴﻭﻴﻑ ﻭﻋﻨﻭﺍﻨﻪ ﺍﻝﻌﺎﻡ‪:‬‬

‫" ا‪$B l$7‬ة ا'@‬

‫"‬
‫ﻓﻲ ﺍﻝﻤﻭﻀﻭﻋﺎﺕ ﺍﻝﺘﺎﻝﻴﺔ‪:‬‬
‫‪ ٢‬ـ ﺍﻝﻤﺴﻴﺢ ﺤﻴﺎﺘﻨﺎ‪.‬‬ ‫‪ ١‬ـ ﻤﻥ ﻫﻭ ﺍﻝﻤﺴﻴﺢ‪.‬‬
‫‪ ٤‬ـ ﻜﻴﻑ ﻴﻜﻭﻥ ﻝﻨﺎ ﻓﻜﺭ ﺍﻝﻤﺴﻴﺢ ﻋﻨﺩ ﺍﻝﻘﺩﻴﺱ ﺒﻭﻝﺱ‪.‬‬ ‫‪ ٣‬ـ ﺍﻝﻤﺴﻴﺢ ﻨﻭﺭ ﺍﻝﻌﺎﻝﻡ‪.‬‬
‫‪ ٥‬ـ ﺍﻝﻤﺴﻴﺢ ﻤﺨﻠﺹ ﺍﻝﻌﺎﻝﻡ‪ ٦ .‬ـ ﺍﻝﻤﺴﻴﺢ ﻭﺤﻴﺎﺓ ﺍﻝﻨﺼﺭﺓ‪.‬‬
‫‪ ٨‬ـ ﺍﻝﺸﻬﺎﺩﺓ ﻝﻠﻤﺴﻴﺢ‪.‬‬ ‫‪ ٧‬ـ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺤﻕ‪.‬‬
‫‪ +‬ﻝﻼﺴﺘﻌﻼﻡ ﻭﺍﻝﺤﺠﺯ ﺕ‪ ٢٢٤١٤٠٢٣ :‬ـ ‪٠٢‬‬

‫أ‪K‬ر !
‪: $D0‬‬
‫ه‪=AAAf:
<0DAAA‬ث أ‪ GmAAAX‬أور‪0AAA$%‬ن & ‪ AAA9‬ون ا ‪AAA<
$AAA9‬‬
‫!
< ا ‪
$j‬ا‪:K&7‬‬
‫ﺒﻤﻨﺎﺴﺒﺔ ﺇﻨﻌﻘﺎﺩ ﻤﺅﺘﻤﺭ ﺍﻷﻤﻡ ﺍﻝﻤﺘﺤﺩﺓ ﺤﻭل ﻅﺎﻫﺭﺓ ﺘﻐﻴـﺭ ﻤﻨـﺎﺥ ﺍﻝﻜـﺭﺓ‬
‫ﺍﻷﺭﻀﻴﺔ ﺒﺠﺯﻴﺭﺓ "ﺒﺎﻝﻲ" ‪ Bali‬ﺍﻷﻨﺩﻭﻨﻴﺴﻴﺔ ﻓﻲ ﺃﻭﺍﺌل ﺩﻴﺴﻤﺒﺭ‪ .٢٠٠٧‬ﻭﺠـﻪ‬
‫ﺜﻼﺜﺔ ﺃﺴﺎﻗﻔﺔ ﻫـﻡ "ﺭﻭﺍﻥ ﻭﻝﻴـﺎﻤﺯ‪ "Rowan Williams‬ﺭﺌـﻴﺱ ﺃﺴـﺎﻗﻔﺔ‬
‫ﻜﺎﻨﺘﺭﺒﺭﻱ ﺭﺌﻴﺱ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻹﻨﺠﻠﻴﻜﺎﻨﻴﺔ )ﺒﺭﻴﻁﺎﻨﻴﺎ(‪ ،‬ﻭﺭﺌﻴﺱ ﺍﻷﺴﺎﻗﻔﺔ "ﺃﻨـﺩﺭﺯ‬
‫ﻭﻴﺠﺭﺍﻴﺩ ‪ "Anders Wegryed‬ﻭﺍﻷﺴﻘﻑ "ﻭﻝﻔﺠـﺎﻨﺞ ﻫـﻭﺒﺭ ‪Walfgang‬‬
‫‪ "Huber‬ﺭﺌﻴﺱ ﺍﻝﻜﻨﻴﺴﺔ ﺍﻹﻨﺠﻴﻠﻴﺔ ﺒﺄﻝﻤﺎﻨﻴﺎ )‪ ،(EKD‬ﺇﻝﻰ ﻤﺴﺌﻭﻝﻲ ﺍﻹﺘﺤـﺎﺩ‬
‫ﺍﻷﻭﺭﻭﺒﻲ ﻭﺃﻤﻴﻥ ﻋﺎﻡ ﺍﻷﻤﻡ ﺍﻝﻤﺘﺤﺩﺓ ﻭﺭﺅﺴﺎﺀ ﺤﻜﻭﻤﺎﺕ ﺃﻝﻤﺎﻨﻴـﺎ ﻭﺒﺭﻴﻁﺎﻨﻴـﺎ‬
‫ﻭﺍﻝﺴﻭﻴﺩ ﺨﻁﺎﺒ‪‬ﺎ ﻴﺤﺫﺭﻭﻥ ﻓﻴﻪ ﻤﻥ ﺇﻫﻤﺎل ﺍﻝﻭﻋﻭﺩ ﺍﻝﺨﺎﺼﺔ ﺒﺈﺠﺭﺍﺀﺍﺕ ﻤﻜﺎﻓﺤﺔ‬

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‫ﺍﻝﺘﻐﻴﺭ ﺍﻝﻤﻨﺎﺨﻲ ﻭﺨﻁﻭﺭﺓ ﻀﻴﺎﻉ ﻓﺭﺹ ﺇﻨﻘﺎﺹ ﺍﻝﻐﺎﺯﺍﺕ ﺍﻝﻤﻨﺒﻌﺜﺔ ﻓﻲ ﻤﺨﺘﻠﻑ‬

‫ﺍﻝﺩﻭل ﻭﺍﻝﺘﻲ ﻝﻬﺎ ﺘﺄﺜﻴﺭ ﻀﺎﺭ ﻋﻠﻰ ﺍﻝﻤﻨﺎﺥ‪.‬‬
‫ﻭﻗﺎل ﺍﻷﺴﺎﻗﻔﺔ "ﻜل ﺸﺨﺹ ﻋﻠﻰ ﺍﻷﺭﺽ ﺴﻭﺍﺀ ﺍﻵﻥ ﺃﻡ ﻓﻲ ﺍﻝﻤﺴﺘﻘﺒل‪ ،‬ﻝﻪ‬
‫ﻨﻔﺱ ﺍﻝﺤﻕ ﺃﻥ ﻴﺴﺘﺨﺩﻡ ﻤﻭﺍﺭﺩ ﺍﻷﺭﺽ ﺍﻝﻁﺒﻴﻌﻴﺔ‪ .‬ﻷﺠل ﺍﻝﺒﻘﺎﺀ‪ .‬ﻭﺇﻨـﻪ ﻝﻜـﻲ‬
‫ﻴﻤﻜﻥ ﺘﺄﻤﻴﻥ ﺇﺘﻔﺎﻕ ﻋﺎﺩل ﻴﻤﺘﺩ ﺇﻝﻰ ﻤﺎ ﺒﻌﺩ ﺇﺘﻔﺎﻕ ﺴﻨﺔ‪٢٠١٢‬ﻡ‪ ،‬ﻓﻬﺫﺍ ﻴﻌﺘﻤﺩ ﻋﻠﻰ‬
‫ﺃﻥ ﺘﺘﻘﺩﻡ ﺍﻝﺤﻜﻭﻤﺎﺕ ﺇﻝﻰ ﻤﺎ ﻴﺘﺠﺎﻭﺯ ﻓﻜﺭﺓ ﺍﻝﻌﺩل ﺍﻝﺘﻲ ﺘﻌﺒﺭ ﻋـﻥ ﻤـﺼﺎﻝﺤﻬﻡ‬
‫ﺍﻝﻘﻭﻤﻴﺔ‪ ،‬ﻝﻴﺼﻠﻭﺍ ﻝﻺﻫﺘﻤﺎﻡ ﺒﺎﻝﺨﻴﺭ ﺍﻝﻤﺸﺘﺭﻙ ﻝﻜل ﺍﻝﻜـﺭﺓ ﺍﻷﺭﻀـﻴﺔ ﻭﺠﻤﻴـﻊ‬
‫ﺴﻜﺎﻨﻬﺎ‪.‬‬
‫ﻭﺃﻥ ﺍﻝﺘﻔﺎﺅل ﺍﻝﺤﺫﺭ ﺒﺄﻥ ﺍﻝﻜﻔﺎﺡ ﻀﺩ ﺘﻐﻴﺭ ﺍﻝﻤﻨﺎﺥ ﻴﻤﻜﻥ ﺘﺤﻘﻴﻘﻪ ﻗـﺩ ﺘـﻀﺎﺀل‬
‫ﺒﺴﺒﺏ ﺃﻥ ﺍﻝﻤﻔﺎﻭﻀﺎﺕ ﺍﻝﺴﺎﺒﻘﺔ ﺤﻭل ﺍﻝﻤﻨﺎﺥ ﻗﺩ ﺃﺘﺴﻤﺕ ﺒﻜﺜﻴﺭ ﻤﻥ ﺍﻝﻭﻋﻭﺩ ﺍﻝﺘﻲ‬
‫ﻝﻡ ﺘﹸﻭﻓﻰ ﻭﺒﺎﻝﻔﺭﺹ ﺍﻝﻀﺎﺌﻌﺔ‪ .‬ﻭﻗﺎﻝﻭﺍ ﺇﻥ ﺇﻨﻘﺎﺹ ﺍﻝﻐـﺎﺯﺍﺕ ﺍﻝﻤﻨﺒﻌﺜـﺔ ﺒﻨـﺴﺒﺔ‬
‫ﻜﺒﻴﺭﺓ ﻝﻥ ﻴﻠﻐﻲ ﺍﻝﺘﺄﺜﻴﺭﺍﺕ ﺍﻝﺨﻁﻴﺭﺓ ﻝﺘﻐﻴﺭ ﺍﻝﻤﻨﺎﺥ ﺍﻝﺫﻱ ﺃﺼـﺎﺏ ﻜﺜﻴـﺭ ﻤـﻥ‬
‫ﺍﻝﻤﺠﺘﻤﻌﺎﺕ ﺍﻝﻀﻌﻴﻔﺔ ﻓﻲ ﺍﻝﻌﺎﻝﻡ‪ .‬ﻭﺃﻥ ﺘﻐﻴﺭ ﺍﻝﻤﻨﺎﺥ ﻝﻴﺱ ﻓﻘﻁ ﻝﻤﺠﺭﺩ ﻤﻭﺍﺠﻬـﺔ‬
‫ﺘﺩﻫﻭﺭ ﺍﻝﺒﻴﺌﺔ ﺒل ﻫﻭ ﺃﻴﻀ‪‬ﺎ ﻷﺠل ﻤﺤﺎﺭﺒﺔ ﺍﻝﻔﻘﺭ ﻭﻀﻤﺎﻥ ﺃﻤﻥ ﻭﺴﻼﻤﺔ ﺍﻝﺒﺸﺭ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﻫﻤﻠﺕ ﻤﻭﺍﺠﻬﺔ ﻫﺫﺍ ﺍﻝﺘﻐﻴﺭ ﻓﻲ ﺍﻝﻤﻨﺎﺥ ﻓﺈﻥ ﻜل ﻤﺤـﺎﻭﻻﺕ ﺇﻨﻘـﺎﺹ‬
‫ﻤﻌﺩﻻﺕ ﺍﻝﻔﻘﺭ ﻓﻲ ﺍﻝﻌﺎﻝﻡ ﺴﺘﻔﺸل‪.‬‬
‫ﻭﻴﺫﻜﺭ ﻓﻲ ﻫﺫﻩ ﺍﻝﻤﻨﺎﺴﺒﺔ ﺃﻥ ﺇﺴﺘﺭﺍﻝﻴﺎ ﻗﺩ ﻭﺍﻓﻘﺕ ﻓﻲ ﺇﺠﺘﻤﺎﻉ "ﺒﺎﻝﻲ" ﺤـﻭل‬
‫ﺍﻝﻤﻨﺎﺥ ﻋﻠﻰ ﺍﻝﺘﺼﺩﻴﻕ ﻋﻠﻰ "ﺒﺭﻭﺘﻭﻜﻭل ﻜﻴﻭﺘﻭ" ﺤﻭل ﺍﻝﻤﻨﺎﺥ‪ ،‬ﻤﻤﺎ ﺠﻌل ﻜـل‬
‫ﺍﻝﻤﻨﺩﻭﺒﻴﻥ ﺍﻝﺤﺎﻀﺭﻴﻥ ﻴﺤﻴﻭﻨﻬﺎ ﺒﺎﻝﺘﺼﻔﻴﻕ‪ .‬ﻭﺒﻬﺫﺍ ﻻ ﺘﺒﻘﻰ ﺃﻴﺔ ﺩﻭﻝـﺔ ﻤﺘﻘﺩﻤـﺔ‬
‫ﺭﺍﻓﻀﺔ ﻝﻺﻝﺘﺯﺍﻡ "ﺒﺒﺭﻭﺘﻭﻜﻭل ﻜﻴﻭﺘﻭ" ﻝﻠﻤﻨﺎﺥ ﺴﻭﻯ ﺍﻝﻭﻻﻴﺎﺕ ﺍﻝﻤﺘﺤﺩﺓ‪.‬‬
‫)ﻋﻥ ﻤﻭﻗﻊ ﺍﻝﻨﺸﺭﺓ ﺍﻝﻤﺴﻜﻭﻨﻴﺔ ﺍﻝﺩﻭﻝﻴﺔ ‪ ENI‬ﻋﻠﻰ ﺍﻹﻨﺘﺭﻨﺕ(‬

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‫)‪ (٢٧‬ﻝﻘﺩ ﺃﻭﻀﺤﻨﺎ ﺘﻤﺎﻤ‪‬ﺎ ﻓﻲ ﺍﻝﻜﺘﺏ ﺍﻝﺴﺎﺒﻘﺔ ـ ﺒﻤﻘﺎﻁﻊ ﻤﻥ ﺍﻝﻜﺘﺎﺏ‬
‫ﺍﻝﻤﻘﺩﺱ ـ ﺃﻥ ﺍﻝﻤﺴﻴﺢ ﺇﻝﻪ ﺤﻕ‪ .‬ﻨﻌﻡ ﺍﻹﻝﻪ ﺍﻝﺤﻕ ﺒﺎﻝﻔﻌل‪ .‬ﻝﺫﻝﻙ ﻓﺈﻥ ﻜﺎﻥ‬
‫ﺍﻝﻤﺴﻴﺢ ـ ﻜﻤﺎ ﺘﻡ ﺍﻝﺘﻌﻠﻴﻡ ﻋﻨﻪ ـ ﻫﻭ ﺇﻝﻪ ﺤﻘﻴﻘﻲ‪ ،‬ﺩﻋﻨﺎ ﻨﺴﺄل‪ ،‬ﻝﻤﺎﺫﺍ‬
‫ﻴﺭﻴﺩﻭﻥ ﺃﻥ ﻴﻔﺼﻠﻭﺍ ﺍﻹﺒﻥ ﻋﻥ ﺍﻵﺏ‪ ،‬ﺤﻴﻨﻤﺎ ﻴﻘﺭﺃﻭﻥ ﺍﻝﻤﻜﺘﻭﺏ ﺃﻥ ﺍﻵﺏ‬
‫ﻫﻭ "ﺍﻹﻝﻪ ﺍﻝﺤﻘﻴﻘﻲ ﻭﺤﺩﻩ"‪.‬‬
‫)‪ (٢٨‬ﻓﺈﻥ ﻜﺎﻨﻭﺍ ﻴﻘﻭﻝﻭﻥ ﺇﻥ ﺍﻵﺏ ﻭﺤﺩﻩ ﻫﻭ ﺇﻝﻪ ﺤﻘﻴﻘﻲ‪ ،‬ﻓﻬﻡ ﻻ‬
‫ﻴﺴﺘﻁﻴﻌﻭﻥ ﺃﻥ ﻴﻨﻜﺭﻭﺍ ﺃﻥ ﺍﷲ ﺍﻹﺒﻥ ﻭﺤﺩﻩ ﻫﻭ ﺍﻝﺤﻕ‪ ،‬ﻷﻥ ﺍﻝﻤﺴﻴﺢ ﻫﻭ‬
‫ﺍﻝﺤﻕ ﻜﻤﺎ ﻗﺎل ﻫﻭ ﻋﻥ ﻨﻔﺴﻪ‪ .‬ﺇﺫﹰﺍ‪ ،‬ﻓﻬل ﺍﻝﺤﻕ ﻫﻭ ﺸﻲﺀ ﺃﻗل ‪‬ﻤﻥ ‪‬ﻤﻥ‪ ‬ﻫﻭ‬
‫ﺤﻘﻴﻘﻲ‪ ،‬ﻤﻊ ﻤﻼﺤﻅﺔ ﺃﻨﻪ ﻤﻥ ﺤﻴﺙ ﻤﻌﺎﻨﻲ ﺍﻝﻤﺼﻁﻠﺤﺎﺕ‪ ،‬ﻓﺈﻥ ﻜﻠﻤﺔ‬
‫ﺤﻘﻴﻘﻲ ﺍﻝﺘﻲ ﻴ‪‬ﺩﻋﻰ ﺒﻬﺎ ﺍﻹﻨﺴﺎﻥ ﻤﺸﺘﻘﺔ ﻤﻥ ﻜﻠﻤﺔ "ﺍﻝﺤﻕ"‪ ،‬ﻜﻤﺎ ﺘﺸﺘﻕ‬
‫ﺃﻴﻀ‪‬ﺎ ﻝﻔﻅﺔ ﺍﻝﺤﻜﻴﻡ ﻤﻥ ﺍﻝﺤﻜﻤﺔ‪ ،‬ﻭﻜﺫﻝﻙ ﺍﻝﻌﺎﺩل ﻤﻥ ﺍﻝﻌﺩل؟ ﻭﻨﺤﻥ ﻻ‬
‫ﻨﻌﺘﺒﺭ ﺍﻷﻤﺭ ﻫﻜﺫﺍ ﺒﻴﻥ ﺍﻵﺏ ﻭﺍﻹﺒﻥ‪ .‬ﻷﻥ ﺍﻵﺏ ﻻ ﻴﻨﻘﺼﻪ ﺸﺊ‪ ،‬ﻷﻥ‬
‫ﺍﻵﺏ ﻤﻤﻠﻭﺀ ﺒﺎﻝﺤﻕ؛ ﻭﺍﻹﺒﻥ ﺇﺫ ﻫﻭ ﺍﻝﺤﻕ‪ ،‬ﻓﻬﻭ ﻤﺴﺎ ﹴﻭ ﻝﺫﺍﻙ ﺍﻝﺫﻱ ﻫﻭ‬
‫ﺤﻘﻴﻘﻲ‪.‬‬

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‫)‪ (٢٩‬ﻭﻝﻜﻥ ﻝﻜﻲ ﻴﻌﺭﻓﻭﺍ ـ ﻋﻨﺩﻤﺎ ﻴﺭﻭﻥ ﻝﻔﻅﺔ "ﻭﺤﺩﻩ"‪ ،‬ﺃﻥ ﺍﻹﺒﻥ ﻻ‬
‫ﻴﺠﺏ ﺃﻥ ﻴ‪‬ﻔﺼ‪‬ل ﻋﻥ ﺍﻵﺏ‪ ،‬ﺩﻋﻬﻡ ﻴﺘﺫﻜﺭﻭﻥ ﺃﻥ ﺍﷲ ﻗﺎل ﻓﻲ ﺍﻷﻨﺒﻴﺎﺀ‪:‬‬
‫" ﺃﻨﺎ ﻨﺸﺭﺕ ﺍﻝﺴﻤﻭﺍﺕ ﻭﺤﺩﻱ" )ﺇﺵ‪٢٤:٤٤‬ﺱ(‪ .‬ﻓﺒﺎﻝﺘﺄﻜﻴﺩ ﺇﻥ ﺍﻵﺏ ﻝﻡ‬
‫ﻴﻨﺸﺭﻫﺎ ﺒﺩﻭﻥ ﺍﻹﺒﻥ‪ .‬ﻷﻥ ﺍﻹﺒﻥ ﻨﻔﺴﻪ‪ ،‬ﺍﻝﺫﻱ ﻫﻭ ﺤﻜﻤﺔ ﺍﷲ ﻴﻘﻭل‪" :‬ﺤﻴﻨﻤﺎ‬
‫ﺜﺒ‪‬ﺕ ﺍﻝﺴﻤﻭﺍﺕ ﻜﻨﺕ ﻫﻨﺎﻙ ﺃﻨﺎ" )ﺃﻡ‪ .(٢٧:٨‬ﻭﺒﻭﻝﺱ ﻴﻌﻠﻥ ﺃﻨﻪ ﻗﻴل ﻋﻥ‬
‫ﺍﻹﺒﻥ‪ " :‬ﺃﻨﺕ ﻴﺎ ﺭﺏ ﻓﻲ ﺍﻝﺒﺩﺀ ﺃﺴﺴﺕ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻝﺴﻤﻭﺍﺕ ﻫﻲ ﻋﻤل‬
‫ﻴﺩﻴﻙ" )ﻋﺏ‪ .(١٠:١‬ﻝﺫﻝﻙ‪ ،‬ﻓﺈﻥ ﺍﻹﺒﻥ ﺼﻨﻊ ﺍﻝﺴﻤﻭﺍﺕ‪ ،‬ﻜﻤﺎ ﻗﺎل ﺍﻝﺭﺴﻭل‬
‫ﺒﻭﻝﺱ‪ ،‬ﺒﻴﻨﻤﺎ ﻫﻭ ﺒﺎﻝﺘﺄﻜﻴﺩ ﻝﻡ ﻴﻨﺸﺭ ﺍﻝﺴﻤﻭﺍﺕ ﺒﺩﻭﻥ ﺍﻵﺏ‪ ،‬ﺃﻭ ﻜﻤﺎ ﺠﺎﺀ‬
‫ﻓﻲ ﺴﻔﺭ ﺍﻷﻤﺜﺎل‪ " :‬ﺍﻝﺭﺏ ﺒﺎﻝﺤﻜﻤﺔ ﺃﺴﺱ ﺍﻷﺭﺽ‪ ،‬ﻭﺒﺎﻝﻔﻬﻡ ﺃﺜﺒﺕ‬
‫ﺍﻝﺴﻤﻭﺍﺕ" )ﺃﻡ‪ .(١٩:٣‬ﻭﻋﻠﻰ ﺫﻝﻙ ﻴﺘﺒﺭﻫﻥ ﺃﻥ ﺍﻵﺏ ﻝﻡ ﻴﺼﻨﻊ ﺍﻝﺴﻤﻭﺍﺕ‬
‫ﻭﺤﺩﻩ ﺒﺩﻭﻥ ﺍﻹﺒﻥ‪ ،‬ﻭﻻ ﺍﻹﺒﻥ ﺼﻨﻌﻬﺎ ﺒﺩﻭﻥ ﺍﻵﺏ‪ ،‬ﻭﻤﻊ ﺫﻝﻙ ﻴﻘﺎل ﻋﻥ‬
‫ﺍﻝﺫﻱ ﻨﺸﺭ ﺍﻝﺴﻤﻭﺍﺕ ﺇﻨﻪ ﻨﺸﺭﻫﺎ "ﻭﺤﺩﻩ"‪.‬‬
‫)‪ (٣٠‬ﻭﻝﻜﻲ ﻨﺒﻴ‪‬ﻥ ﻜﻴﻑ ﻴﺠﺏ ﺃﻥ ﻨﻔﻬﻡ ﺒﻭﻀﻭﺡ ﺃﻥ ﻜﻠﻤﺔ "ﻭﺤﺩﻩ"‬
‫ﻴ‪‬ﻘﺼﺩ ﺒﻬﺎ ﺍﻹﺒﻥ )ﺭﻏﻡ ﺃﻨﻨﺎ ﻻ ﻨﺅﻤﻥ ﺇﻁﻼﻗﹰﺎ ﺇﻨﻪ ﻓﻌل ﺃﻱ ﺸﺊ ﺒﺩﻭﻥ ﻋﻠﻡ‬
‫ﺍﻵﺏ( ﻓﺄﻤﺎﻤﻨﺎ ﺤﻘﹰﺎ ﺠﺯﺀ ﺁﺨﺭ ﺠﺎﺀ ﻓﻴﻪ‪ " :‬ﺍﻝﺒﺎﺴﻁ ﺍﻝﺴﻤﻭﺍﺕ ﻭﺤﺩﻩ‪،‬‬
‫ﺍﻝﻤﺎﺸﻲ ﻋﻠﻰ ﺃﻋﺎﻝﻲ ﺍﻝﺒﺤﺭ" )ﺃﻱ‪ .(٨:٩‬ﻷﻥ ﺍﻹﻨﺠﻴل ﺍﻝﻤﻘﺩﺱ ﻗﺩ ﻋﻠﻤﻨﺎ ﺃﻥ‬
‫ﻼ‪:‬‬
‫ﺍﻹﺒﻥ ﻫﻭ ﺍﻝﺫﻱ ﻤﺸﻰ ﻋﻠﻰ ﺍﻝﺒﺤﺭ‪ ،‬ﺫﻝﻙ ﻋﻨﺩﻤﺎ ﻁﻠﺏ ﻤﻨﻪ ﺒﻁﺭﺱ ﻗﺎﺌ ﹰ‬
‫" ﻤﺭﻨﻲ ﺃﻥ ﺁﺘﻲ ﺇﻝﻴﻙ" )ﻤﺕ‪ .(٢٨:١٤‬ﻭﻝﻜﻥ ﺤﺘﻰ ﺍﻝﻨﺒﺅﺓ ﻨﻔﺴﻬﺎ ﺘﺒﺭﻫﻥ ﻋﻠﻰ‬
‫ﻫﺫﺍ‪ .‬ﻷﻥ ﺃﻴﻭﺏ ﺍﻝﻘﺩﻴﺱ ﺘﻨﺒﺄ ﻋﻥ ﻤﺠﻲﺀ ﺍﻝﺭﺏ ﺍﻝﺫﻱ ﻗﺎل ﻋﻨﻪ ﺒﺎﻝﺤﻕ ﺃﻨﻪ‬
‫ﺴﻴﺒﻴﺩ ﻝﻭﻴﺎﺜﺎﻥ‪ ١‬ﻭﻫﻭ ﻤﺎ ﻗﺩ ﺤﺩﺙ ﻓﻌﻼﹰ‪ ،‬ﻷﻥ ﺫﻝﻙ ﻝﻭﻴﺎﺜﺎﻥ ﺍﻝﻤﺭﻋﺏ ـ‬

‫ﺃﻨﻅﺭ ﺃﻴﻭﺏ‪.٨:٤١‬‬ ‫‪1‬‬

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‪٢٠٠٨‬م‬
‫ﺃﻱ ﺍﻝﺸﻴﻁﺎﻥ ـ ﻗﺩ ﻀﺭﺒﻪ ﺍﻝﺭﺏ ﻭﻁﺭﺤﻪ ﺃﺭﻀ‪‬ﺎ ﻭﺃﺴﻘﻁﻪ ﺇﻝﻰ ﺃﺴﻔل ﻓﻲ‬
‫)ﺍﻨﻅﺭ‬ ‫ﺍﻷﺯﻤﻨﺔ ﺍﻷﺨﻴﺭﺓ ﺒﻭﺍﺴﻁﺔ ﺁﻻﻤﻪ ﺍﻝﻤﻘﺩﺴﺔ ﺍﻝﺘﻲ ﺃﺤﺘﻤﻠﻬﺎ ﻓﻲ ﺠﺴﺩﻩ‬
‫ﺇﺵ‪.(١:٢٧‬‬
‫)‪ (٣١‬ﻝﺫﻝﻙ‪ ،‬ﻓﺎﻹﺒﻥ ﻫﻭ ﺍﻹﻝﻪ ﺍﻝﺤﻘﻴﻘﻲ ﻭﺤﺩﻩ‪ ،‬ﻓﻬﺫﺍ ﻫﻭ ﺃﻤﺘﻴﺎﺯ ﺍﻹﺒﻥ‬
‫ﻭﺤﻘﻪ ﺍﻝﻭﺤﻴﺩ‪ .‬ﺇﺫ ﻻ ﻴﻭﺠﺩ ﻜﺎﺌﻥ ﻤﺨﻠﻭﻕ ﻴﻤﻜﻥ ﺃﻥ ﻴ‪‬ﻘﺎل ﻋﻨﻪ ﺒﺩﻗﺔ ﺇﻨﻪ‬
‫"ﻭﺤﺩﻩ"‪ .‬ﻓﻜﻴﻑ ﻴﻤﻜﻥ ﻝﻤﻥ ﻫﻭ ﻤﺸﺘﺭﻙ ﻤﻊ ﺍﻝﻤﺨﻠﻭﻗﺎﺕ ﻓﻲ ﻜﻭﻨﻪ ﻤﺨﻠﻭﻕ‬
‫ﺃﻥ ﻴﻨﻔﺼل ﻋﻥ ﺒﻘﻴﺔ ﺍﻝﻤﺨﻠﻭﻗﺎﺕ‪ ،‬ﻭﻜﺄﻨﻪ ﻜﺎﺌﻥ ﻭﺤﺩﻩ؟ ﻭﻫﻜﺫﺍ ﻓﺈﻨﻨﺎ ﻨﺭﻯ‬
‫ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻫﻭ ﻜﺎﺌﻥ ﻋﺎﻗل ﺒﻴﻥ ﺍﻝﻤﺨﻠﻭﻗﺎﺕ ﺍﻷﺭﻀﻴﺔ‪ ،‬ﻭﻤﻊ ﺫﻝﻙ ﻓﻬﻭ‬
‫ﻝﻴﺱ ﺍﻝﻜﺎﺌﻥ ﺍﻝﻌﺎﻗل ﺍﻝﻭﺤﻴﺩ‪ ،‬ﻷﻨﻨﺎ ﻨﻌﺭﻑ ﺃﻥ ﻤﺨﻠﻭﻗﺎﺕ ﺍﷲ ﺍﻝﺴﻤﺎﺌﻴﺔ ﻫﻲ‬
‫ﺃﻴﻀ‪‬ﺎ ﻋﺎﻗﻠﺔ‪ ،‬ﻭﻨﺤﻥ ﻨﻌﺘﺭﻑ ﺃﻥ ﺍﻝﻤﻼﺌﻜﺔ ﻭﺭﺅﺴﺎﺀ ﺍﻝﻤﻼﺌﻜﺔ ﻫﻡ ﻜﺎﺌﻨﺎﺕ‬
‫ﻋﺎﻗﻠﺔ‪ .‬ﺇﺫﹰﺍ‪ ،‬ﻓﺈﻥ ﻜﺎﻨﺕ ﺍﻝﻤﻼﺌﻜﺔ ﻜﺎﺌﻨﺎﺕ ﻋﺎﻗﻠﺔ‪ ،‬ﻓﻼ ﻴﻤﻜﻥ ﺃﻥ ﻴ‪‬ﻘﺎل ﺇﻥ‬
‫ﺍﻹﻨﺴﺎﻥ ﻫﻭ ﺍﻝﻜﺎﺌﻥ ﺍﻝﻌﺎﻗل ﻭﺤﺩﻩ‪.‬‬
‫)‪ (٣٢‬ﻭﻝﻜﻨﻬﻡ ﻴﻘﻭﻝﻭﻥ ﺇﻥ ﺍﻝﺸﻤﺱ ﻴﻤﻜﻥ ﺃﻥ ﻴ‪‬ﻘﺎل ﻋﻨﻬﺎ ﺃﻨﻬﺎ ﻭﺤﺩﻫﺎ‪،‬‬
‫ﻷﻨﻪ ﻻ ﻴﻭﺠﺩ ﺸﻤﺱ ﺃﺨﺭﻯ‪ .‬ﻭﻝﻜﻥ ﻫﻨﺎﻙ ﺃﺸﻴﺎﺀ ﻜﺜﻴﺭﺓ ﺘﺸﺘﺭﻙ ﻓﻴﻬﺎ‬
‫ﺍﻝﺸﻤﺱ ﺫﺍﺘﻬﺎ ﻤﻊ ﺍﻝﻨﺠﻭﻡ‪ ،‬ﻓﻬﻲ ﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺍﻝﺴﻤﺎﺀ‪ ،‬ﻭﺘﺘﻜﻭﻥ ﻤﻥ ﺘﻠﻙ‬
‫ﺍﻝﻤﺎﺩﺓ ﺍﻹﺜﻴﺭﻴﺔ ﺍﻝﺴﻤﺎﺌﻴﺔ‪ ،‬ﻭﺒﺎﻝﺘﺎﻝﻲ ﻓﻬﻲ ﻤﺨﻠﻭﻗﺔ‪ ،‬ﻭﺘﺤﺴﺏ ﻀﻤﻥ ﺃﻋﻤﺎل‬
‫ﺍﷲ ﺍﻝﻤﺨﻠﻭﻓﺔ‪ .‬ﻭﻫﻲ ﺘﺨﺩﻡ ﺍﷲ ﺒﺎﻹﺘﺤﺎﺩ ﻤﻊ ﺠﻤﻴﻊ ﺍﻝﻤﺨﻠﻭﻗﺎﺕ ﻭﺘﺒﺎﺭﻜﻪ‬
‫ﻭﺘﺴﺒﺤﻪ ﻤﻊ ﺍﻝﻜل‪ .١‬ﻝﺫﻝﻙ ﻓﻼ ﻴﻤﻜﻥ ﺃﻥ ﻴ‪‬ﻘﺎل ﺒﻁﺭﻴﻘﺔ ﺩﻗﻴﻘﺔ ﺇﻨﻬﺎ ﻭﺤﺩﻫﺎ‪،‬‬
‫ﻓﻬﻲ ﻝﻴﺴﺕ ﻤﻨﻔﺼﻠﺔ ﻋﻥ ﺍﻝﺒﺎﻗﻴﻥ‪.‬‬

‫ﺍﻨﻅﺭ ﻤﺯ‪.٣:١٤٨‬‬ ‫‪1‬‬

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ى‬

‫)‪ (٣٣‬ﻤﻥ ﺜﻡ‪ ،‬ﻓﻤﻥ ﺤﻴﺙ ﺃﻨﻪ ﻻ ﻴﻤﻜﻥ ﻝﻜﺎﺌﻥ ﻤﺨﻠﻭﻕ ﺃﻥ ‪‬ﻴﻘﺎﺭﻥ‬
‫ﺒﻼﻫﻭﺕ ﺍﻵﺏ ﻭﺍﻹﺒﻥ ﻭﺍﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ‪ ،‬ﺍﻝﺫﻱ ﻫﻭ ﻭﺤﺩﻩ ﻝﻴﺱ ﻤﻥ ﺍﻝﻜل‬
‫ﺒل ﻋﻠﻰ ﺍﻝﻜل)ﺴﻨﻭﻀﺢ ﻤﺎ ﻴﺨﺘﺹ ﺒﺎﻝﺭﻭﺡ ﺍﻝﻘﺩﺱ ﻓﻴﻤﺎ ﺒﻌﺩ(‪ ،‬ﻭﻜﻤﺎ ﺃﻥ‬
‫ﺍﻵﺏ ﻴ‪‬ﻘﺎل ﻋﻨﻪ ﺇﻨﻪ ﺍﻹﻝﻪ ﺍﻝﺤﻘﻴﻘﻲ ﻭﺤﺩﻩ‪ ،‬ﻷﻨﻪ ﻻ ﻴﻭﺠﺩ ﻝﻪ ﺸﺊ ﻤ‪‬ﺸﺘﺭﻙ‬
‫ﻤﻊ ﺁﺨﺭﻴﻥ‪ ،‬ﻓﻬﻜﺫﺍ ﺍﻹﺒﻥ ﺃﻴﻀ‪‬ﺎ ﻫﻭ ﻭﺤﺩﻩ ﺼﻭﺭﺓ ﺍﻹﻝﻪ ﺍﻝﺤﻘﻴﻘﻲ‪ ،‬ﻭﻫﻭ‬
‫ﻭﺤﺩﻩ ﻴﺩ ﺍﻵﺏ‪ ،‬ﻭﻫﻭ ﻭﺤﺩﻩ ﻗﻭﺓ ﻭﺤﻜﻤﺔ ﺍﷲ‪.‬‬
‫)‪ (٣٤‬ﻭﻫﻜﺫﺍ ﻓﺈﻥ ﺍﻹﺒﻥ ﻭﺤﺩﻩ ﻫﻭ ﺍﻝﺫﻱ ﻴﻌﻤل ﻤﺎ ﻴﻌﻤﻠﻪ ﺍﻵﺏ‪ ،‬ﻷﻨﻪ‬
‫ﻴﻭ‪ .(١٩:٥‬ﻭﺤﻴﺙ ﺇﻥ ﻋﻤل‬ ‫)ﺍﻨﻅﺭ‬ ‫ﻤﻜﺘﻭﺏ‪ " :‬ﻜل ﻤﺎ ﺃﻋﻤﻠﻪ ﺃﻨﺎ ﻴﻌﻤﻠﻪ ﻫﻭ"‬
‫ﺍﻵﺏ ﻭﺍﻹﺒﻥ ﻫﻭ ﻭﺍﺤﺩ‪ ،‬ﻓﺤﺴﻨﹰﺎ ﻗﻴل ﻋﻥ ﺍﻵﺏ ﻭﺍﻹﺒﻥ ﺃﻥ ﺍﷲ ﻴﻌﻤل‬
‫ﻭﺤﺩﻩ؛ ﻝﺫﻝﻙ ﺃﻴﻀ‪‬ﺎ ﻋﻨﺩﻤﺎ ﻨﺘﻜﻠﻡ ﻋﻥ ﺍﻝﺨﺎﻝﻕ‪ ،‬ﻓﻨﺤﻥ ﻨﻌﺘﺭﻑ ﺒﺎﻵﺏ‬
‫ﻭﺍﻹﺒﻥ ﻤﻌ‪‬ﺎ‪ ،‬ﻭﻋﻨﺩﻤﺎ ﻴﻘﻭل ﺍﻝﻘﺩﻴﺱ ﺒﻭﻝﺱ‪ " :‬ﺍﻝﺫﻴﻥ ﻋﺒﺩﻭﺍ ﺍﻝﻤﺨﻠﻭﻕ ﺩﻭﻥ‬
‫ﺍﻝﺨﺎﻝﻕ" )ﺭﻭ‪ ،(٢٥:١‬ﻓﻴﻌﻨﻲ ﺫﻝﻙ ﺃﻨﻪ ﻻ ﻴﻨﻜﺭ ﺃﻥ ﻴﻜﻭﻥ ﺃﻥ ﺍﻵﺏ ﻫﻭ‬
‫ﺍﻝﺨﺎﻝﻕ ﺍﻝﺫﻱ ﻤﻨﻪ ﻜل ﺍﻷﺸﻴﺎﺀ‪ ،‬ﻭﻻ ﻴﻨﻜﺭ ﺍﻹﺒﻥ ﺍﻝﺫﻱ ﺒﻪ ﻜل ﺍﻷﺸﻴﺎﺀ‪:‬‬
‫" ﻷﻨﻪ ﻤﻨﻪ ﻭﺒﻪ ﻭﻝﻪ ﻜل ﺍﻷﺸﻴﺎﺀ" )ﺭﻭ‪.(٢٦:١١‬‬
‫)‪ (٣٥‬ﻜﻤﺎ ﻴﺒﺩﻭ ﻓﺈﻥ ﻫﺫﺍ ﻴﺘﻔﻕ ﻤﻊ ﻤﺎ ﻫﻭ ﻤﻜﺘﻭﺏ‪ " :‬ﺍﻝﺫﻱ ﻝﻪ ﻭﺤﺩﻩ‬
‫ﻋﺩﻡ ﺍﻝﻤﻭﺕ" )‪١‬ﺘﻲ‪ ،(١٦:٦‬ﻷﻨﻪ ﻜﻴﻑ ﻻ ﻴ‪‬ﻭﺼﻑ ﺫﻝﻙ ﺍﻝﺫﻱ ﻝﻪ ﺍﻝﺤﻴﺎﺓ ﻓﻲ‬
‫ﺫﺍﺘﻪ‪ ،‬ﺒﺼﻔﺔ ﻋﺩﻡ ﺍﻝﻤﻭﺕ؟ ﻓﺎﻝﺤﻴﺎﺓ ﻫﻲ ﻁﺒﻴﻌﺘﻪ‪ ،‬ﺇﻨﻬﺎ ﻓﻲ ﻜﻴﺎﻨﻪ‬
‫ﺍﻝﺠﻭﻫﺭﻱ‪ ،‬ﻭﻫﻲ ﻝﻴﺴﺕ ﻝﻪ ﻜﻨﻌﻤﺔ ﻤﺅﻗﺘﺔ ﺒل ﺒﺴﺒﺏ ﺃﻝﻭﻫﻴﺘﻪ ﺍﻷﺒﺩﻴﺔ‪،‬‬
‫ﻭﻫﻭ ﻴﻤﻠﻜﻬﺎ ﻻ ﻜﻬﺒﺔ ﻤ‪‬ﻌﻁﺎﺓ ﻝﻪ‪ ،‬ﻭﻝﻜﻥ ﺒﺤﻕ ﻤﻴﻼﺩﻩ ﺍﻝﺨﺎﺹ ﺒﻪ ﺇﺫ ﻫﻭ‬
‫ﺍﻹﺒﻥ ﺍﻝﻤﺴﺎﻭﻱ ﻝﻶﺏ ﻓﻲ ﺍﻷﺯﻝﻴﺔ‪ ،‬ﻓﺎﻝﺤﻴﺎﺓ ﻫﻲ ﻝﻪ ﻜﻤﺎ ﻫﻲ ﻝﻶﺏ‪ " :‬ﻷﻨﻪ‬
‫ﻜﻤﺎ ﺃﻥ ﺍﻵﺏ ﻝﻪ ﺤﻴﺎﺓ ﻓﻲ ﺫﺍﺘﻪ‪ ،‬ﻜﺫﻝﻙ ﺃﻋﻁﻲ ﺍﻹﺒﻥ ﺃﻴﻀ‪‬ﺎ ﺃﻥ ﺘﻜﻭﻥ ﻝﻪ‬

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‫ﺤﻴﺎﺓ ﻓﻲ ﺫﺍﺘﻪ" )ﻴﻭ‪ .(٢٦:٥‬ﺇﻨﻪ ﻴﻘﻭل ﺃﻥ ﺍﻝﺤﻴﺎﺓ ﻝﻪ ﻓﻲ ﺫﺍﺘﻪ‪ ،‬ﻓﻬﻭ ﺃﻴﻀ‪‬ﺎ ﻗﺩ‬
‫ﺕ ﻗﺩ ﺘﻌﻠﻤﺕ ﺴﺎﺒﻘﹰﺎ ﻜﻴﻑ ﺃﻥ ﺍﻵﺏ ﺃﻋﻁﻰ ﺍﻝﺤﻴﺎﺓ ﻝﻺﺒﻥ ﺤﺘﻰ‬
‫ﺃﻋﻁﺎﻫﺎ‪ .‬ﺃﻨ ﹶ‬
‫ﻻ ﺘﻔﻜﺭ ﺃﻨﻬﺎ ﻋﻁﻴﺔ ﻤﺠﺎﻨﻴﺔ ﻜﻨﻌﻤﺔ ﺒﻴﻨﻤﺎ ﻫﻲ ﺴﺭ ﻤﻴﻼﺩﻩ‪ .‬ﺇﺫﻥ‪ ،‬ﻓﺤﻴﺙ‬
‫ﺇﻨﻪ ﻻ ﻴﻭﺠﺩ ﺍﺨﺘﻼﻑ ﻓﻲ ﺍﻝﺤﻴﺎﺓ ﺒﻴﻥ ﺍﻵﺏ ﻭﺍﻹﺒﻥ‪ ،‬ﻓﻜﻴﻑ ﻴﻤﻜﻥ ﺃﻥ‬
‫ﻴ‪‬ﻔﺘﺭﺽ ﺃﻥ ﺍﻵﺏ ﻭﺤﺩﻩ ﻝﻪ ﻋﺩﻡ ﺍﻝﻤﻭﺕ ﺒﻴﻨﻤﺎ ﺍﻹﺒﻥ ﻝﻴﺱ ﻜﺫﻝﻙ؟‬
‫)‪ (٣٦‬ﻝﺫﻝﻙ ﺩﻋﻬﻡ ﻴﻔﻬﻤﻭﻥ ﻓﻲ ﻫﺫﻩ ﺍﻝﻔﻘﺭﺓ ﺃﻥ ﺍﻹﺒﻥ ﻻ ﻴﺠﺏ ﺃﻥ‬
‫ﻴ‪‬ﻔﺼل ﻋﻥ ﺍﻵﺏ ﺍﻝﺫﻱ ﻫﻭ ﺍﻹﻝﻪ ﺍﻝﺤﻘﻴﻘﻲ ﻭﺤﺩﻩ‪ .‬ﻷﻨﻪ ﻻ ﻴﻤﻜﻨﻬﻡ ﺃﻥ‬
‫ﻴ‪‬ﺒﺭﻫﻨﻭﺍ ﻋﻠﻰ ﺃﻥ ﺍﻹﺒﻥ ﻝﻴﺱ ﻫﻭ ﺍﻹﻝﻪ ﺍﻝﺤﻘﻴﻘﻲ ﻭﺤﺩﻩ‪ ،‬ﺨﺎﺼ ﹰﺔ ﻭﺃﻨﻪ‬
‫ﻴﻤﻜﻥ ﺃﻥ ﻴﻔﻬﻡ ﻫﻨﺎ‪ ،‬ﻜﻤﺎ ﻗﻠﺕ‪ ،‬ﺇﻥ ﺍﻝﻤﺴﻴﺢ ﺃﻴﻀ‪‬ﺎ ﻫﻭ ﺇﻝﻪ ﺤﻘﻴﻘﻲ ﻭﻭﺤﻴﺩ‪،‬‬
‫ﻭﺇﻥ ﺍﻝﻌﺒﺎﺭﺓ ﻗﺩ ﺘﹸﻔﻬﻡ ﻤﻥ ﻨﺎﺤﻴﺔ ﺒﺎﻹﺸﺎﺭﺓ ﺇﻝﻰ ﺃﻝﻭﻫﻴﺔ ﺍﻵﺏ ﻭﺍﻹﺒﻥ‪ ،‬ﻭﻤﻥ‬
‫ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ ﺇﻨﻬﺎ ﺘﺸﻴﺭ ﺇﻝﻰ ﺘﺠﺴﺩ ﺍﻝﻤﺴﻴﺢ‪ ،‬ﻷﻥ ﺍﻝﻤﻌﺭﻓﺔ ﻻ ﺘﻜﻭﻥ ﻜﺎﻤﻠﺔ‬
‫ﺇﻥ ﻝﻡ ﺘﻌﺘﺭﻑ ﺃﻥ ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ ﻫﻭ ﺍﻹﻝﻪ ﺍﻹﺒﻥ ﺍﻝﻭﺤﻴﺩ ﻤﻨﺫ ﺍﻷﺯل ‪،‬ﺇﺒﻥ‬
‫ﺍﷲ ﺍﻝﺤﻘﻴﻘﻲ‪ ،‬ﻭﺒﺤﺴﺏ ﺍﻝﺠﺴﺩ ﻤﻭﻝﻭﺩ ﻤﻥ ﺍﻝﻌﺫﺭﺍﺀ‪ .‬ﻭﻫﺫﺍ ﺃﻴﻀ‪‬ﺎ ﻫﻭ ﻨﻔﺱ‬
‫ﻼ‪ " :‬ﻜل ﺭﻭﺡ ﻴﻌﺘﺭﻑ ﺃﻥ‬
‫ﻤﺎ ﻋﻠﹼﻤﻨﺎ ﺇﻴﺎﻩ ﺍﻝﺒﺸﻴﺭ ﻓﻲ ﻤﻭﻀﻊ ﺁﺨﺭ ﻗﺎﺌ ﹰ‬
‫ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ ﻗﺩ ﺠﺎﺀ ﻓﻲ ﺍﻝﺠﺴﺩ ﻫﻭ ﻤﻥ ﺍﷲ" )‪١‬ﻴﻭ‪.(٢:٤‬‬
‫)‪ (٣٧‬ﻭﺃﺨﻴﺭ‪‬ﺍ‪ ،‬ﻓﺈﻥ ﺍﻝﻌﺒﺎﺭﺓ ﻜﻠﻬﺎ ﺘﹸﻌﻠﻤﻨﺎ ﺃﻨﻪ ﻤﻥ ﺍﻝﺼﻭﺍﺏ ﺃﻥ ﻨﻔﻬﻡ ﺃﻥ‬
‫ﻫﺫﻩ ﺍﻵﻴﺔ ﺘﺸﻴﺭ ﺇﻝﻰ ﺴﺭ ﺍﻝﺘﺠﺴﺩ‪ ،‬ﻷﻨﻪ ﻫﻜﺫﺍ ﻫﻭ ﻤﻜﺘﻭﺏ‪ " :‬ﺃﻴﻬﺎ ﺍﻵﺏ ﻗﺩ‬
‫ﺃﺘﺕ ﺍﻝﺴﺎﻋﺔ‪ ،‬ﻤﺠﺩ ﺇﺒﻨﻙ" )ﻴﻭ‪ .(١:١٧‬ﻝﺫﻝﻙ ﻋﻨﺩﻤﺎ ﻗﺎل ﺇﻥ ﺍﻝﺴﺎﻋﺔ ﻗﺩ ﺃﺘﺕ‪،‬‬
‫ﺠﺩ‪ ،‬ﻓﻜﻴﻑ ﻴﻤﻜﻥ ﻝﻠﻤﺭﺀ ﺃﻥ ﻴﻔﺘﺭﺽ ﺃﻨﻪ ﻻ ﻴﺘﻜﻠﻡ ﺇﻻ‬
‫ﻭﻴ‪‬ﺼﻠﻰ ﺃﻥ ﻴ‪‬ﻤ ‪‬‬
‫ﺒﺤﺴﺏ ﺍﺘﺨﺎﺫﻩ ﻝﺠﺴﺩﻨﺎ؟ ﻷﻥ ﺍﻷﻝﻭﻫﺔ ﻝﻴﺱ ﻝﻬﺎ ﻝﺤﻅﺎﺕ ﻤ‪‬ﺤﺩﺩﺓ ﻝﻠﺯﻤﻥ‪،‬‬
‫ﻭﻻ ﺍﻝﻨﻭﺭ ﺍﻷﺒﺩﻱ ﻫﻭ ﻓﻲ ﺤﺎﺠﺔ ﺇﻝﻰ ﺘﻤﺠﻴﺩ‪ .‬ﻝﺫﻝﻙ ﻓﻜﻤﺎ ﺇﻨﻨﺎ ﻨﻔﻬﻡ ﺃﻥ‬

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 ‫ا
ب ا
ى‬

‫ﺍﻹﻝﻪ ﺍﻝﺤﻘﻴﻘﻲ ﻭﺤﺩﻩ‪ ،‬ﻫﻭ ﺍﻵﺏ‪ ،‬ﻨﻔﻬﻡ ﺃﻴﻀ‪‬ﺎ ﺃﻥ ﺇﺒﻥ ﺍﷲ ﺍﻝﻭﺤﻴﺩ ﺍﻝﺤﻘﻴﻘﻲ‬
‫ﻫﻭ ﻓﻲ ﺍﻨﺴﺠﺎﻡ ﻤﻊ ﻭﺤﺩﺓ ﺍﻷﻝﻭﻫﺔ‪ ،‬ﻭﻓﻲ ﺍﺴﻡ ﻴﺴﻭﻉ ﺍﻝﻤﺴﻴﺢ ﺍﻝﺫﻱ ﺍﺘﺨﺫﻩ‬
‫ﻋﻨﺩﻤﺎ ‪‬ﻭِﻝ ‪‬ﺩ ﻤﻥ ﺍﻝﻌﺫﺭﺍﺀ‪ ،‬ﻨﺤﻥ ﻨﻌﺘﺭﻑ ﺒﺴﺭ ﺍﻝﺘﺠﺴﺩ‪.‬‬
‫)‪ (٣٨‬ﻭﻝﻜﻥ ﺇﻥ ﻜﺎﻨﻭﺍ ﻴﺭﻏﺒﻭﻥ ﺃﻥ ﻴﻔﺼﻠﻭﺍ ﺍﻹﺒﻥ ﻋﻨﺩﻤﺎ ﻴﻘﺭﺃﻭﻥ ﺃﻥ‬
‫ﺍﻵﺏ ﻫﻭ ﺍﻹﻝﻪ ﺍﻝﺤﻘﻴﻘﻲ ﻭﺤﺩﻩ‪ ،‬ﻓﺈﻨﻨﻲ ﺃﻅﻥ ﺃﻨﻬﻡ ﻋﻨﺩﻤﺎ ﻴﻘﺭﺃﻭﻥ ﻋﻥ‬
‫ﺘﺠﺴﺩ ﺍﻹﺒﻥ‪ " :‬ﻫﺫﺍ ﻫﻭ ﺍﻝﺤﺠﺭ ﺍﻝﺫﻱ ﺍﺤﺘﻘﺭﺘﻤﻭﻩ ﺃﻴﻬﺎ ﺍﻝﺒﻨﺎﺅﻭﻥ‪ ،‬ﺍﻝﺫﻱ‬
‫ﺼﺎﺭ ﺭﺃﺱ ﺍﻝﺯﺍﻭﻴﺔ" ﻭﺃﻴﻀ‪‬ﺎ ‪ " :‬ﻷﻥ ﻝﻴﺱ ﺍﺴﻡ ﺁﺨﺭ ﺘﺤﺕ ﺍﻝﺴﻤﺎﺀ ﻗﺩ‬
‫ﺃُﻋﻁﻲ ﺒﻴﻥ ﺍﻝﻨﺎﺱ‪ ،‬ﺒﻪ ﻴﻨﺒﻐﻲ ﺃﻥ ﻨﺨﻠﺹ" )ﺃﻉ‪ ،(١٢ ،١١:٤‬ﻓﻬﻡ ﻴﺘﺼﻭﺭﻭﻥ‬
‫ﺍﻵﺏ ﺃﻨﻪ ﻻ ﻋﻼﻗﺔ ﻝﻪ ﺒﺈﻋﻁﺎﺌﻨﺎ ﺍﻝﺨﻼﺹ‪ ،‬ﻤﻊ ﺃﻨﻪ ﻻ ﻴﻭﺠﺩ ﺨﻼﺹ‬
‫ﺒﺩﻭﻥ ﺍﻵﺏ ﻭﻻ ﺤﻴﺎﺓ ﺒﺩﻭﻥ ﺍﻹﺒﻥ‪.‬‬

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$G: $9%‬ا‪F'7‬ات‬
‫ﻤﻭﺴﻰ ﺫﻱ ﺍﻷﺴﻔﺎﺭ ﺍﻝﺨﻤﺴﺔ‪ ،‬ﺃﻋﻨﻲ ﺍﻝﻨﺎﻤﻭﺱ ﻜﻠﻪ‪ ،‬ﺍﻝﺫﻱ ﻜﺎﻥ ﺒﻤﺜﺎﺒﺔ‬
‫ﺍﻝﻁﻌﺎﻡ ﺍﻷﻏﻠﻅ‪ ،‬ﺃﻱ ﺒﺎﻝﺤﺭﻑ ﻭﺍﻝﺘﺎﺭﻴﺦ‪ .‬ﻷﻥ ﻫﺫﺍ ﻤﺎ ﻴﻠﻤﺢ ﺇﻝﻴﻪ ﻝﻔﻅ‬
‫"ﺍﻝﺸﻌﻴﺭ"‪ .‬ﻝﻜﻨﻪ ﻴﺸﻴﺭ "ﺒﺎﻝﺴﻤﻜﺘﻴﻥ" ﺇﻝﻰ ﺫﻝﻙ ﺍﻝﻁﻌﺎﻡ ﺍﻝﺫﻱ ﺤﺼﻠﻨﺎ ﻋﻠﻴﻪ‬
‫ﺒﻭﺍﺴﻁﺔ ﺍﻝﺼﻴﺎﺩﻴﻥ‪ ،‬ﺃﻋﻨﻲ‪ ،‬ﺍﻝﻜﺘﺏ ﺍﻝﺸﻬﻴﺔ ﺠﺩ‪‬ﺍ ﺍﻝﺘﻲ ﻝﺘﻼﻤﻴﺫ ﺍﻝﻤﺨﻠﺹ‪،‬‬
‫ﻭﻴﻘﻭل ﺃﻨﻬﻤﺎ ﺇﺜﻨﺘﺎﻥ‪ ،‬ﺇﺸﺎﺭﺓ ﺇﻝﻰ ﺍﻝﻜﺭﺍﺯﺓ ﺍﻹﻨﺠﻴﻠﻴﺔ ﻭﺍﻝﺭﺴﻭﻝﻴﺔ‪ ،‬ﺍﻝﺘﻲ‬
‫ﺃﺸﺭﻗﺕ ﻓﻲ ﻭﺴﻁﻨﺎ‪ ،‬ﻭﻜﻼﻫﻤﺎ ﻤﺨﻁﻭﻁﺎﺕ ﺍﻝﺼﻴﺎﺩﻴﻥ ﻭﻜﺘﺎﺒﺎﺘﻬﻡ‬
‫ﺍﻝﺭﻭﺤﻴﺔ‪ .‬ﻫﻜﺫﺍ ﻓﺈﻥ ﺍﻝﻤﺨﻠﺹ ﺇﺫ ﻴﺨﻠﻁ ﺍﻝﺠﺩﻴﺩ ﺒﺎﻝﻘﺩﻴﻡ‪ ،‬ﻭﺍﻝﻨﺎﻤﻭﺱ ﺒﺘﻌﺎﻝﻴﻡ‬
‫ﺍﻝﻌﻬﺩ ﺍﻝﺠﺩﻴﺩ ﻴﻘﻭﺕ ﺃﻨﻔﺱ ﺍﻝﻤﺅﻤﻨﻴﻥ ﺒﻪ‪ ،‬ﺒﺎﻝﺤﻴﺎﺓ ﺍﻝﺘﻲ ﻫﻲ ﺒﻼ ﺸﻙ ﺍﻝﺤﻴﺎﺓ‬
‫ﺍﻷﺒﺩﻴﺔ"{‪.١‬‬

‫ﻜﻴﺭﻝﺱ ﺍﻷﺴﻜﻨﺩﺭﻱ‪ ،‬ﺍﻝﻤﺭﺠﻊ ﺍﻝﺴﺎﺒﻕ‪ ،‬ﺹ‪٤٣‬ـ‪.٤٤‬‬ ‫‪1‬‬

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