الدمشقي الالھوتي ّ
يوحنا ّ معھد ّ
القديس
جامعة البلمند
الحياة بعد الموت
إعداد األب باسيليوس دبس
ّ
عطية إشرا ف األب د .جورج
أطروحة إجازة في الالھوت
1
َُﱢ
المقدمة:
ﻉ
ﺕ ﻭﺍﻟﺪﻣﻮ ِ
ﲔ ﺍﻟﺰﻏﺮﺩﺍ ِ
ﺶ ﺑ
ﺺ ﰲ ﻧﻌ ٍ
ﺏ ﺃﺣﺸﺎﺅﻩ؟ ﻭﻣﻦ ﻳﺮﻯ ﺣﺒﻴﺒﺎ ﻳﺮﻗ
ﻉ ﺍﳊﺰﺍﱏ ﻭﻻ ﺗﻀ ﹶﻄ ِﺮ
ﻣ ﻦ ﻳﺮﻯ ﺩﻣﻮ
ﻒ ﺃﺣ ﺪ ﹶﺃ ِﺣﺒﺎِﺋﻪ.
ﺕ ﻟﻴﺨﻄ
ﲔ ﻳﺄﰐ ﺍﳌﻮ
ﺩﻭ ﹶﻥ ﺃﹶ ﹾﻥ ﺗﺸﺎ ِﺭ ﻙ ﺩﻣﻮ ﻋ ﻪ ﺃﹶﺣﺰﺍ ﹶﻥ ﺍﻟﺒﺎﻛِﲔ؟ ﹶﺃ ﹲﱂ ﻭﺣﺰ ﹲﻥ ﻳ ﻌﺘﺮِﻳﺎ ِﻥ ﺍﻹﻧﺴﺎ ﹶﻥ ِﺣ
ﻚ ﺍﻟﺬﻳ ﻦ ﻳﺤﻤِﻠﻮ ﹶﻥ
ﺐ ﺍﹸﳌ ﻌﺰﻳﻦ ،ﺃﻣﺎ ﻡ ﻧﺎ ِﻇﺮﻳ
ﺢ ﻳﻨﺎ ﹸﻝ ِﻣ ﻦ ﺃﹶﻏ ﹶﻠ ِ
ﻒ ﺍ ﹸﳌﺘ ﹶﻔﺮﺝِ ،ﺩﻭ ﹶﻥ ﺃﻥ ﺗﺤ ِﻤ ﹶﻞ ﻛﹶﻠ ﻤ ﹶﺔ ﺭﺟﺎ ٍﺀ ﺩﺍ ٌﺀ ﺃﹶﺻﺒ
ﻑ ﻣﻮ ِﻗ
ﺍﻟﻮﻗﻮ
ﺾ ﺍﻵﺧ ﺮ ﻳﺤ ِﻤ ﹸﻞ ﺍﻟﺴﻤﻮ ﻡ ﺑ ﺪ ﹶﻝ ﺍﻟﺪﻭﺍ ِﺀ.
ﺤﻴِ ﺔ .ﻭﺍﻟﺒﻌ
ﻣﺎ ﻳﺤﻤِﻠﻮ ﹶﻥ ِﻣ ﻦ ﺃﹶﻓﻜﺎ ٍﺭ ﺗﺴﻲ ُﺀ ﺇﱃ ﺍﻟﺒِﺸﺎ ﺭ ِﺓ ﺍﳌﹶﺴﻴ ِ
ﺚ ﻋﻦ ﺃﹶﺟ ِﻮﺑ ٍﺔ ،ﻋﻠﱠ ﻪ ﻳﺸِﺒ ﻊ ﺟﻮ ﻋ ﻪ ﺇﱃ ﻣﻌﲎ ﺍﳊﻴﺎ ِﺓ ﻭﺍﳌﻮﺕ ،ﻭﺇﱃ ﹶﻓ ﻬ ِﻢ
ﺤ ﹸ
ﺕ ،ﻭﺍﻟ ﹸﻜ ﱡﻞ ﻳﺒ
ﰲ ﺃﹶﺟﻮﺍ ٍﺀ ﻛﹶﻬ ِﺬ ِﻩ ﺗﻜﹸﺜ ﺮ ﺍﻟﺘﺴﺎﺅﻻ
ﺢ ﻭﻳ ﹾﻔ ﻬ ﻢ ﻣﻌﲎ ﺍﻟﻜﹶﻮ ِﻥ ﻭﺍﻟ ﻮﺟﻮﺩ،
ﺇﺭﺍ ﺩ ِﺓ ﺍﳋﺎِﻟ ِﻖ ِﻟ ﹸﻜﻞﱢ ﻣﺎ ﻳﺤﺼﻞ ،ﺃﻭ ﻳﺮﻭﻱ ﻇﹶﻤﹶﺄ ﻩ ِﺑ ﹶﻜ ِﻠ ﻤ ٍﺔ ﺗﺄﰐ ِﻣﻤ ﻦ ﻳﺤ ِﻤ ﹸﻞ ﺍﻟﺘﻌﻠﻴ ﻢ ﺍﻟﺼﺤﻴ
ﺤ ِﻤﻞﹸ ،ﺗﺎِﻟﻴﺎ ،ﺍﻟ ﻌﺰﺍ َﺀ ﺍﳊﻘﻴﻘﻲ.
ﹶﻓﻴ
ﺡ
ﻉ ﺇﺣﺪﻯ ﺍﻟﺒﺮﺍﻋِﻢ ،ﺗﺎﺭﻛﹰﺎ ﻭﺭﺍ َﺀ ﻩ ﺍﳉﹸﺮ
ﺐ ﺃﻭ ﺍﺳِﺘﺌﺬﺍ ٍﻥ ﻟﻴﻨﺘ ِﺰ
ﺐ ﺍﻷﺣﻴﺎﻥِ ،ﻳﺄﰐ ﺩﻭ ﹶﻥ ﺭﻗﻴ ٍ
ﺕ ،ﰲ ﺃﹶﻏ ﹶﻠ ِ
ﺍﳌﺴﻴﺤﻲ ﻳﻌﻲ ﹶﺃﻥﱠ ﺍﳌﻮ
ﺤﺒﲔ؛ ﻭﻳﺪ ِﺭ ﻙ ﹶﺃﻥﱠ "ﺃﻳﺎ ﻡ ﺍﻹﻧﺴﺎ ِﻥ ﲦﺎﻧﻮ ﹶﻥ ﺳﻨ ﹰﺔ ﻭِﺑﺎﻟ ﹸﻘﻮِ ﺓ ﺗِﺴﻌﻮ ﹶﻥ
ﻒ ﺍﳌﺎﺿﻲ ﺍﻟﺬﻱ ﻳﺠﻮ ﺯ ﰲ ﺃﹶﺣﺸﺎ ِﺀ ﺍﹸﳌ ِ
ﺍﻵﰐ ِﻣﻦ ﺫﺍ ﻙ ﺍﻟﺴﻴ ِ
ﺏ ﺍﳉﹶﺤﻴ ِﻢ ﻭ ﺭﺽ ﺃﹶﳐﺎﹶﻟ ﻪ"،
ﺢ ﻗﺪ " ﺣﻄﹼﻢ ﺃﺑﻮﺍ
ﺐ ﻣﻄﻠﹶﻘﹰﺎ ﻋﻦ ﻛِﻴﺎِﻧ ِﻪ ﹶﺃﻥﱠ ﺍﳌﺴﻴ
ﺖ ﻻ ﻳﻐﻴ
ﺲ ﺍﻟﻮﻗ ِ
ﻭ ﹸﻛﻠﱡﻬﺎ ﻭ ﺟ ﻊ ﻭﹶﺃﹶﻟ ﻢ" ﻭِﺑﻨﻔ ِ
ﲔ ﻭﹶﻟ ﻢ ﺗﺴ ﻤ ﻊ ِﺑ ِﻪ ﺃﹸﺫ ﹸﻥ
ﺐ ِﻟﻤﺎ "ﹶﻟ ﻢ ﺗ ﺮ ﻩ ﻋ
ﺡ ﻭﺗ ﺮﱡﻗ ٍ
ﺖ ﺍ ﻣﺘِﺪﺍﺩﹰﺍ ﳍ ِﺬ ِﻩ ﺍﻟﹼﱵ ﻧﺤﻴﺎ ،ﻭﺇﻧﻤﺎ ﺗﺘﻌﺪﺍﻫﺎ ﺇﱃ ﹶﻓ ﺮ ٍ
ﺴ ِ
ﻭﹶﺃﻥﱠ ﺍﳊﻴﺎ ﹶﺓ ﺍﻟﻌﺘﻴ ﺪ ﹶﺓ ﻟﻴ
ﺤﺒﻮﻧ ﻪ".
ﷲ ﻟﻠﱠﺬﻳ ﻦ ﻳ ِ
ﺇﻧﺴﺎ ٍﻥ ﻣﺎ ﹶﺃ ﻋﺪ ﻩ ﺍ ُ
ﻉ ﻗﺪ ﺟﺎ َﺀ ِﻣ ﻦ ﺃﹶﺟ ِﻞ ﺷﻲ ٍﺀ ﺃﹶﻋ ﹶﻈ ﻢ ﻣِﻦ
ﺢ ﻳﺴﻮ
ﻟِﺴﺎ ﹸﻥ ﺣﺎ ِﻝ ﺍﳌﺆ ِﻣ ﻦ ،ﻋﻠﻰ ﺣﺪ ﹶﻗﻮ ِﻝ ِﺳﻴﺎﺩ ِﺓ ﺍﳌﻄﺮﺍﻥ ﺟﻮﺭﺝ ﺧﻀﺮ ،ﹶﺃﻥﱠ ﺍﳌﺴﻴ
ﻉ ﺍﻟﻨﺎﺻِﺮﻱ" ،ﻗﹸـ ِﻬ ﺮ
ﺴﻮ
ﺴ ﹶﻔ ٍﺔ ﻭﺃﹶﻋ ﹶﻈ ﻢ ِﻣ ﻦ ﺍﻟﻜﹶﻮﻥِ ،ﻟﹶﻘﺪ ﺟﺎ َﺀ ﻟﻴﻘﻮ ﹶﻝ َِﺇﻥﱠ ﻓﻴ ِﻪ ﻫ ﻮ ،ﻳ
ﺕ ﹸﻛﻠﱢﻬﺎ ﻭﺃﹶﻋ ﹶﻈ ﻢ ِﻣ ﻦ ﹸﻛﻞﱢ ﻓﹶﻠ
ﺍﻟﺪﻳﺎﻧﺎ ِ
ﺕ ﻭﺍﻟﺸﺮ ﻭﺍﻧ ﻌﺘ ﻖ ﺍﻟﻜﹶﻮ ﹸﻥ ﺑﺄﹶﺳ ِﺮ ِﻩ".
ﺍﳌﹶﻮ
ﺭﻏﺒﱵ ﻛﺎﻧﺖ ﹶﺃ ﹾﻥ ﺃﹶﺳﻌﻰ ،ﹶﻗ ﺪ ﺭ ﺍﻹﻣﻜﺎ ِﻥ ،ﺇﱃ ﹶﺃ ﹾﻥ ﺃﹶﻣﻸ ﻓﹶﺮﺍﻏﹰﺎِ ،ﺑﻤﻀﻤﻮ ٍﻥ ﻳﺤ ِﻤ ﹸﻞ ﻣﻌﲎ ﺍﻟﺮﺟﺎ َﺀ ﺍﻟﺬﻱ ﻓﻴﻨﺎ ،ﻭﺍﻟﺬﻱ
ﺾ ِﻓﻴﻨﺎ ،ﻭﺍﻟﹼﺬﻱ ﹶﺃﻗﺎ ﻣﻨﺎ ِﺑِﻨ ﻌ ﻤِﺘ ِﻪ
ﺢ ﺍﻟﻨﺎ ِﻫ ِ
ﺴﻴ ِ
ﲔ ِﻟﻬﺬﺍ ﺍﻟﺮﺟﺎ ِﺀ ِﺑﺎ ﹶﳌ ِ
ﲑﻧﺎ :ﹶﺃ ﹾﻥ ﻧ ﹸﻜﻮ ﹶﻥ ﺣﺎ ِﻣ ِﻠ
ﺤ ﻦ ﺍﻟﺮﻋﺎ ﹶﺓ ﹶﻗ ﺒ ﹶﻞ ﹶﻏ ِ
ﻳ ﹶﻘ ﻊ ﻋﻠﻰ ﻋﺎﺗﻘﻨﺎ ﻧ
ﺕ،
ﺕ ﺑﺎﳌﹶﻮ ِ
ﲔ ﺍﻷﻣﻮﺍﺕِ ،ﻭ ﻭ ِﻃ َﹶﺊ ﺍﳌﹶﻮ
ﺢ ﻗﺎ ﻡ ِﻣ ﻦ ﺑ ِ
ﲨ ﻊ ِﹶﺃﻥﱠ "ﺍﳌﺴﻴ
ﻭﻳ ِﻘﻴ ﻤﻨﺎ ﻋﻠﻰ ﺍﻟﺪﻭﺍ ِﻡ ِﻣ ﻦ ﺑﺮﺍِﺛ ِﻦ ﺍﻟﺸﺮﻳ ِﺮ ،ﻟﻨﻌ ِﻠ ﻦ ﻟﻠﺨﻠﻴ ﹶﻘ ِﺔ ﹶﺃ
ﺐ
ﺢ ﺍﳊﹶﻴﺎ ﹶﺓ ﻟﻠﱠﺬﻳ ﻦ ﰲ ﺍﻟﻘﹸﺒﻮﺭ"؛ ﻭﹶﺃﻥﱠ ﺍﻟﻘِﻴﺎ ﻣ ﹶﺔ ﺍﹸﳌ ﹶﻔﺮ ﺣ ﹶﺔ ،ﻭﺍﻟﺘ ﻤﺘ ﻊ ﺑِﻤﺎ ﹸﺃ ِﻋﺪ ﻟﹶﻨﺎ ِﻣ ﻦ ﺍﳉﹶﻮﺍِﺋ ِﺰ ﻭﺍﻷﻛﹶﺎﻟِﻴ ِﻞ ﺍﻟﺴﻤﺎ ِﻭﻳ ِﺔ ﻫﻲ ﻧﺼﻴ
ﻭ ﻣﻨ
ﺴ ﻦ ﻭﹶﺃﺗﻢ ﺍﻟﺴﻌ ﻲ ﺍﻟﻘﻮ ِﱘ ﰲ ﻃﹶﺮﻳ ِﻖ ﺍﻟﻘﹶﺪﺍ ﺳ ِﺔ .
ﳊ
ﺢ ﻭﺟﺎ ﻫ ﺪ ﺍِﻟﺠﻬﺎ ﺩ ﺍ ﹶ
ﺐ ﺍﳌﹶﺴﻴ ِ
ﱐ ِﻟ ﹸﻜﻞﱢ ﻣ ﻦ ﺣ ﻤ ﹶﻞ ﺻﻠﻴ
ﺣﻖ ﻣﺠﺎ ٌﹶ
ﺴ ِﺪ ﺍﻹﻧﺴﺎﱐﹼ ﻫﺬﺍ ﺍﻟﺬﻱ ﺭﺍ ﹶﻓﻘﹶﻨﺎ
ﺠ
ﺉ :ﻫﻞ ﻫﻨﺎ ﻙ ﺣﻴﺎ ﹲﺓ ﺑﻌ ﺪ ﺍﳌﻮﺕ؟ ﻣﺎﺫﺍ ﳛﺼ ﹸﻞ ﻟﻠ
ﻒ ﻭﺟﻬﺎ ﻟِﻮﺟ ٍﻪ ﺃﹶﻣﺎ ﻡ ﹸﻛﻞﱢ ﺍ ﻣ ِﺮ ٍ
ﺃﺳﺌ ﹶﻠ ﹲﺔ ﺗ ِﻘ
ﺱ ﻭﻣﺎ ﺍﳉﹶﺤﻴ ﻢ؟ ﻫ ِﻞ
ﺡ ﺍﻟﺮﺍﻗﺪﻳﻦ؟ ﻣﺎ ﺍﻟﻔﺮﺩﻭ
ﺼ ﹸﻞ ﻷﺭﻭﺍ ِ
ﺤﻴِﻲ ِﺑ ِﻪ؟ ﻣﺎﺫﺍ ﳛ
ﺨ ﺮ ﲜﻤﺎِﻟ ِﻪ ﺃﻭ ﹸﻛﻨﺎ ﻧﺴﺘ
ﻃِﻮﺍ ﹶﻝ ﺣﻴﺎﺗِﻨﺎ ﻭﺍﻟﺬﻱ ﻧﻔ
ﺕ ﻫﻮ ِﻧﻬﺎﻳِﺘﻲ ﻭِﻧﻬﺎﻳ ﹸﺔ ﺍﻟ ﻮ ﺟﻮ ِﺩ ﺍﻹﻧﺴﺎﱐﹼ؟
ﺍﳌﻮ
ﺡ
ﺕ ﻭﻳﺒﻠﻰ ،ﺍﻹﻧﺴﺎ ﹸﻥ ﻳﺴ ِﻠ ﻢ ﺍﻟﺮﻭ
ﺡ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ "ﺍﻟﺮ ﺟ ﹸﻞ ﻳﻤﻮ
ﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻛﺎﻥ ﻳﻄ ﺮ
ﱪ ﹸﻛﻞﱢ ﺍﻟﻌﺼﻮ ِﺭ ﻭﺍﳊﻘﺒﺎ ِ
ﻋ
ﻂ ﺟﻮﺍﺑ ﻪ
ﺕ ﻭﺍﺭ ﺩ ﹲﺓ ،ﻭ ﹸﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ ﻳﺘﺄﺑ ﹸ
ﻉ ﺍ ِﻹﺟﺎﺑﺎ ِ
ﺕ ﺭ ﺟ ﹲﻞ ﹶﺃ ﹶﻓﻴﺤﻴﺎ؟")ﺃﻱ ١٠:١٤ﻭ .(١٤ﻭ ﹸﻛ ﱡﻞ ﺃﻧﻮﺍ ِ
ﻓﺄﻳ ﻦ ﻫﻮ ،ﺇ ﹾﻥ ﻣﺎ
ﺐ ﺩﻳﺎﻧﺘِﻪ:
ﺴ
ﺐ ﻗﻨﺎﻋﺘ ِﻪ ﻭ ﺣ
ﺣﺴ
ﺴﻤﻮ ﹶﻥ ﺑـ "ﺃﹶﺑﻨﺎ ِﺀ ﺍﻹﳝﺎ ِﻥ"
ﲔ ﺗﺮﻯ ﻣ ﻦ ﻳ
ﺕ" .ﻭﺍﻷﹶﻟ ﻢ ﻳﺄﰐ ﺣ
ﺾ ﺑﺒﺴﺎﻃ ٍﺔ ﻭﺟﻮ ﺩ "ﺍﳊﻴﺎ ِﺓ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﺾ ﻳﺮ ﹸﻓ
• ﺑﻌ
ﺕ ﺍﻟﻔﺎِﻧﻴ ِﺔ.
ﲔ ﺍﻹﻧﺴﺎ ﹶﻥ ﺑﺎﳊﻴﻮﺍﻧﺎ ِ
ﺸﺒﻬ
ﲔ ﺑﻨﻜﺮﺍِﻧﻬِﻢ ﻟﻠﻘِﻴﺎ ﻣﺔِ ،ﻣ
ﻳﻀﺎﻫﻮ ﹶﻥ ﺍﻟﺼﺪﻭﻗﻴ
2
ﺕ ﺍﻟﻌﺼ ِﺮ ﺍﳉﹶﺪﻳ ِﺪ " "The ew Age Movementﺍﻟﹼﱵ
ﺕ ﺍﻟﺸﺮﻗﻴِ ﺔ ﺍﻟﻘﺪ ﳝ ِﺔ ،ﻭﺣﺮﻛﺎ ِ
• ﺁﺧﺮﻭ ﹶﻥ ،ﻛﺎﻟﺪﻳﺎﻧﺎ ِ
ﺏ ﺍ ﹸﳌ ﹶﻘﺪﺱ،
ﺴﺘِﻨﺪِﻳ ﻦ ﺇﱃ ﺍﻟﻜِﺘﺎ ِ
ﺾ ،ﻣ
ﲔ ﺃﻥﱠ ﺍﻟﺒﻌ
ﺺ ،ﰲ ﺣ ِ
ﺏ ﺇﱃ ﺑﻼﺩﻧﺎ ،ﺗﻨﺎﺩﻱ ﻭﺗ ﻌﻠﱢ ﻢ ﺑﺎﻟﺘ ﹶﻘﻤِ
ﺴﺮ
ﺕ ﺗﺘ
ﺑ ﺪﹶﺃ
ﻳﻨﺎﺩﻭ ُﹶﻥ ِﺑﺰﻭﺍ ِﻝ ﺍﻷﺷﺮﺍ ِﺭ ﻭﻛﹶﻮ ِﻥ ﺍﳌﻜﺎﻓﺄ ِﺓ ﻟﻠﺼﺎﻟِﺤﻴﻦ.
ﷲ ﻭﻣِﺜﺎِﻟﻪِ ،ﺍﻟﺬﻱ
ﻕ ﻋﻠﻰ ﺻﻮﺭ ِﺓ ﺍ ِ
ﺸ ِﺮﻱ ﺍ ﹸﳌ ﻤﻴﺰ ،ﺍﳌﺨﻠﻮ ِ
ﻕ ﺍﻟﺒ
ﻑ ﺇﱃ ﺇﻇﻬﺎ ِﺭ ﺣﻘﻴ ﹶﻘ ِﺔ ﻫﺬﺍ ﺍﳌﺨﻠﻮ ِ
ﺩِﺭﺍﺳﱵ ﺍﳌﹸﺘﻮﺍﺿِﻌ ِﺔ ﻫﺬِ ِﻩ ﺗﻬ ِﺪ
ﻧﺴ ﻤ ﻊ ﺍﳋﺎِﻟ ﻖ ﻳﻨﺎﺩﻳ ِﻪ ﺑﻌ ﺪ ﺃ ﹾﻥ ﻳﺘﻮﺏِ" :ﺛ ﻖ ﻳﺎ ﺑﻨﻲ ) "ﻣﺖ .(٨-١:٩
ﻉ
ﺕ" ،ﻫﺬﺍ ﺍﳌﻮﺿﻮ ِ
ﺍﳊﻘﻴﻘ ﹸﺔ ﺍﻷﻭﱃ "ﻣﺎﻫﻴ ﹸﺔ ﺍﻹﻧﺴﺎ ِﻥ" ﺗﺮ ِﺷﺪﻧﺎ ﺇﱃ ﺍﳊﻘﺎﺋ ِﻖ ﺍﻷﺧﺮﻯ ﻭﺇﱃ ﻣﻮﺿﻮﻋِﻨﺎ "ﺍﳊﻴﺎﺓ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﺤﺒِ ﺔ ﺍﻹﳍﻴِ ﺔ ﺍﻟﹼﱵ
ﺤ ﺪﻭ ِﺩﻳِﺘ ِﻪ ﺇِﺯﺍ َﺀ ﻋ ﹶﻈ ﻤ ِﺔ ﺍ ﹶﳌ
ﺼ ﻐ ِﺮ ﺇﺩﺭﺍ ِﻛ ِﻪ ﻭِﺑ ﻤﺪﻯ ﻣ
ﺾ ﻭﺍﳌﹸﺴﺘﺘِﺮ ،ﺍﻟﹼﺬﻱ ﻳﺤ ِﻤ ﹸﻞ ﺍﻹﻧﺴﺎ ﹶﻥ ﻋﻠﻰ ﺍﻟﺘﺎﻣِ ﻞ ِﺑ ِ
ﺍﻟﻐﺎ ِﻣ ِ
ﺗﺠ ﻌ ﹸﻞ ﺍﻹﻧﺴﺎ ﹶﻥ ﹶﻻ ﺳﻴﺪﹰﺍ ﻋﻠﻰ ﺳﺎﺋ ِﺮ ﺍﳋﻼﺋ ِﻖ ﻭ ﺣﺴﺐ ،ﺑ ﹾﻞ ﻭﺃﻳﻀﹰﺎ "ﺷﺮﻳﻜﹰﺎ ﻟﻠﻄﹶﺒﻴ ﻌ ِﺔ ﺍﻹﳍﻴﺔ") ٢ﺑﻂ .(٣:١
ﺖ
ﺤ ِ
ﺕ" ،ﺣﺘﻰ ﺃﺻﺒ
ﻱ ﺃ ﺩ ﺧ ﹶﻞ ﻋﻨﺼﺮﹰﺍ ﻏﺮﻳﺒﹰﺎ ﻋﻠﻰ ﺍﳋﻠﻴﻘ ِﺔ ﹸﻛﻠﱢﻬﺎ ،ﺃﹶﺩ ﺧ ﹶﻞ "ﺍﻟﻔﺴﺎ ﺩ ﻭﺍﻟﺘﻘﻬ ﹸﻘ ﺮ ﻭﺍﳌﻮ
ﻁ ﺍﺧﺘﻴﺎﺭ
ﺳﻘﻮ ﹲ
ﺙ ﺍﻟﻔﺎِﺋ ِﻖ ﺍﳉﹶﻮﻫﺮ.
ﻀ ﻦ ﺣﺒﺎ ِﻣ ﻦ ﺍﻟﺜﱠﺎﻟﻮ ِ
ﻁ ﻟﻺﻧﺴﺎ ِﻥ ﺍﺣﺘ ِ
ﺖ ﺳﻠﻄ ِﺔ ﺁ ِﺧ ِﺮ ﻋ ﺪﻭ ﻳ ﺒ ﹶﻄ ﹸﻞ .ﺣﺘﻰ ﻫﺬﺍ ﺍﻟﺴﻘﻮ ﹸ
ﺤ
ﺍﻟﻄﺒﻴﻌ ﹸﺔ ﺗﻨﻮ ُﺀ ﺗ
ﺤﻄﱢ ﻢ ﹸﻛﻞﱠ ﺍﻟﻘﻴﻮﺩ،
ﺱ ﺃﺑﻨﺎ ِﺀ ﺍﷲ ﰲ ﻣﻤ ﹶﻠ ﹶﻜِﺘ ِﻪ ﰲ ﺟﺤﻴ ِﻤ ِﻪ؟ ﹶﺃ ﻡ ﺃﻥﱠ ﻭﻋﻮ ﺩ ﺍﻟﺮﺏ ﻷﺣﺒﺎِﺋ ِﻪ ﺗ
ﻓﻬﻞ ﻳﺒﻘﻰ ﺳﻴ ﺪ ﺍﻟﻌﺎ ِﱂ ﻣﺘ ﻤﻠﱢﻜﹰﺎ ﻟﻨﻔﻮ ِ
ﺤﺪ ﺩ ٍﺓ
ﺦ ﻋ ِﻦ ﺍﻷﺟﺴﺎﺩِ؟ﻭ ﻫ ﹾﻞ ِﻣ ﻦ ﺃﻣﻜِﻨ ٍﺔ ﻣ
ﲔ ﺗﺴ ﹶﻠ
ﺱﺣ
ِﻣ ﻦ ﺃﺟ ِﻞ ﲢﺮﻳ ِﺮ ﻣ ﻦ ﺧ ِﻠ ﻖ ﹸﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻷﺟﻠِﻪ؟ ﻣﺎ ﺣﺎﹶﻟ ﹸﺔ ﺍﻟﻨﻔﻮ ِ
ﲔ ﺩﻭ ﹶﻥ ﺟﻬﺎ ٍﺩ ﺭﻭﺣﻲ ﺃﻭ ﺳﻌ ٍﻲ
ﺞ ؟ ﻭ ﻫ ﹾﻞ ﻣ ﻦ ﻧﺮﺍﻫﻢ ﻗﺎﺑﻌ
ﲑ ﻭﺍﻟﻨﺘﺎِﺋ ِ
ﻳﻘﻄﻨﻮﻧﻬﺎ ؟ ﻭ ﻫ ﹾﻞ ﺍﻷﺑﺮﺍ ﺭ ﻭﺍﻷﺷﺮﺍﺭ ﻳﺘﺴﺎﻭﻭ ﹶﻥ ﰲ ﺍﳌﹶﺼ ِ
ﺐ ﺍﻟﻨﺎﺱِ ،ﻳﻨﺎﻟﻮ ﹶﻥ ﺟﻮﺍﺋ ﺰ ﺍﻷﺑﺮﺍ ِﺭ ﺃﻭ ﻳﺴﺘﺄﻫﻠﻮ ﹶﻥ "ﺍﻟﻨﺎ ﺭ ﺍﻟﱵ ﻻ ﺗﻄﻔﺄ
ِﻟﻨﻴ ِﻞ ﺍﳉﻮﺍﺋ ِﺰ ﻟ ِﻜﻨﻬﻢ ﻳﺘﺴﻤﻮ ﹶﻥ ﺑﺎﻟﺒﺴﺎ ﹶﻃﺔِ ،ﻛﺄﹶﻏ ﹶﻠ ِ
ﻭﺍﻟﺪﻭ ﺩ ﺍﻟﺬﻱ ﻻ ﻳﻨﺎﻡ"؟ ﺃﻡ ﹶﺃﻥﱠ ﻷﻣﺜﺎﻟِﻬﻢ ﻋﻘﻮﺑ ﹰﺔ ﻣﺆ ﹶﻗﺘ ﹰﺔ ﳜﻀﻌﻮ ﹶﻥ ﳍﺎ ﻟﺘﻜﻮ ﹶﻥ ﺟﻮﺍ ﺯ ﺳ ﹶﻔ ٍﺮ ﺇﱃ ﺍﻟﻔﺮﺩﻭﺱ؟ ﹶﺃ ﻡ ﺃﻥﱠ ﺍﳌﹶﻘﻮﹶﻟ ﹶﺔ "ﺇﻥﱠ
ﺙ ﺍ ﹶﳌﺴﻴﺤﻲ؟
ﺸﻮﻫ ﹲﺔ ﻟﻠﺘﺮﺍ ِ
ﲔ ﲨﻴ ﻌﺎ ﻳﻨﺎﻟﻮ ﹶﻥ ﺍﻟﻐﻔﺮﺍ ﹶﻥ ﺑﻌ ﺪ ﺍﳌﻮﺕ" ١ﻫﻲ ﺣﻘﻴﻘ ﹲﺔ ﺃﹶﺻﻴ ﹶﻠ ﹲﺔ ﺃﻭ ﻣ
ﺍﳌﺎﺋﺘ
ﺵ ﻭﺟﺪﺭﺍ ِﻥ ﺍﻟﻘﹸﺒﻮﺭ .ﺃﺳﺮﺍ ﺭ
ﺏ ﺍﻟﻨﻌﻮ ِ
ﺕ ﻋﻠﻰ ﺣﻘﻴﻘ ِﺔ ﻭﺟﻮ ِﺩ ﺣﻴﺎ ٍﺓ ﻣﺎ ﻭﺭﺍ َﺀ ﺃﺧﺸﺎ ِ
ﺕ ﻭﺍﻟﺘﺄﻛﻴﺪﺍ
ﺑﺎﻟﻨﻬﺎﻳ ِﺔ ،ﻣﺎ ﺍﻟﺪﻻﻻ
ﺾ ﺃﺭﻭﺍﺡ ﺍﻟﺮﺍﻗﺪﻳ ﻦ.
ﹶﻟﻢ ﻳﺪ ِﺭﻛﹾﻬﺎ ﺇﻻﹼ ﻣ ﻦ ﺍﺳﺘﻨﺎ ﺭ ﺑِﻨﻮ ِﺭ ﺍﻟﺮﺏ ،ﻳﺠﻴﺒﻨﺎ ﻋﻨﻬﺎ ﺍ ﹸﳌﺘﺄﻟﱢﻬﻮ ﹶﻥ ﺍﻟﱠﺬﻳ ﻦ ﺻﺎﺩﻗﻮﺍ ﺍﳌﻼﺋ ﹶﻜ ﹶﺔ ﻭﻋﺎﻳﻨﻮﺍ ﺑﻌ
ﻉ ﺗﻮﺑ ٍﺔ
ﻑ ﺩﻣﻮ
ﻉ ﻟﻨﺬ ِﺭ
ﺚ ﰲ ﻧﻔﻮ ِﺳﻨﺎ ﺍﻟﺮﻫﺒ ﹶﺔ ﻭﺍﻟ ﻮ ﺭ
ﺴ ﹶﺔ ﺍﻟﹼﱵ ﺗﺒﻌ ﹸ
ﻒ ﻣِﻨﻬﻢ ﺗﻠﻚ ﺍﳉﻮﺍﻫ ﺮ ﺍﻟﻨﻔﻴ
ﻭﻧﺤ ﻦ ،ﻛﺄﺑﻨﺎﺀ ﺍﻹﳝﺎﻥ ،ﻧﺘ ﹶﻠﻘﱠ
ﺢ ﺭﺑﻨﺎ ﺍﻟﺬﻱ ﻟﻪ ﹸﻛ ﱡﻞ ﺷﻜ ٍﺮ ﻭﻣﺠ ٍﺪ ﻭﺇﻛﺮﺍ ٍﻡ
ﻉ ﺍﳌﺴﻴ ِ
ﺗ ﺮﺩﻧﺎ ﺇﱃ ﺍﻷﺣﻀﺎ ِﻥ ﺍﻷﺑﻮﻳِ ﺔ ﻓﻨﺘﻜﺊ ﰲ ﺍﻷﺣﻀﺎ ِﻥ ﺍﻹﳍﻴِ ﺔ ﺑﻴﺴﻮ
ﻭﺳﺠﻮ ٍﺩ.
ﺐ ﺍﻟﺒﺸﺮﻱ
ﲨ ﹶﻞ ِﻣ ﻦ ﹸﻛﻞﱢ ﺟﻤﺎﻝ ،ﻭﺍﻟﱠﺬﻱ ِﺑﻨﻮ ِﺭ ِﻩ ﻓﻘﻂ ﻳﺴﺘﻄﻴ ﻊ ﺍﻟﻘﻠ
ﺠﺴﺪ ﺍﻟﺬﻱ ﻭﺟ ﻬ ﻪ ﺃ
ﻉ ﻫﻮ ﺍﻹﻟﻪ ﺍ ﹸﳌﺘ
ﺍﻟﺮﺏ ﻳﺴﻮ
ﺕ ﺍﻟﺴﻤﺎﻭﻱ. "
ﺢ ﺑِﻨﻌﻤ ِﺔ ﺍﷲ ِﻣ ﻦ " ﺃﺑﻨﺎ ِﺀ ﺍﳌﻠﻜﻮ ِ
ﺱ ﻭﻳﺘﺄﻟﹼ ﻪ ﻟﻴﺼِﺒ
ﺐ ﻋﻠﻰ ﺃﻫﻮﺍِﺋ ِﻪ ﻟﻴﺘﻘﺪ
ﺃ ﹶﻥ ﻳﺘ ﻐﻠﹼ
1
ﳐﺘﺎﺭﺍﺕ ِﻣ ﻦ ﺃﺩﺏ ﺁﺑﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ ،ﺑﺎﺳﻴﻠﻴﻮﺱ ﺍﻟﻜﺒﲑ -ﲰﻌﺎﻥ ﺍﻟﻼﻫﻮﰐ ،ﺗﺮﺟﻤﺔ ﺍﻟﺒﻄﺮﻳﺮ ﻙ ﺍﻟﻴﺎﺱ ﺍﻟﺮﺍﺑﻊ ﻣﻌﻮﺽ ،ﺻﻔﺤﺔ .٥٩
3
ﻣﻦ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ؟
ﺡ ﻫﻮ "ﻣﻦ ﻫﻮ ﺍﻹﻧﺴﺎﻥ؟" ﻷﻧ ﻪ ِﻣ ﻦ ﺧِﻼ ِﻝ ﻓﹶﻬﻤِﻨﺎ ِﻟﻄﹶﺒﻴ ﻌ ِﺔ ﻫﺬﺍ ﺍﻟﻜﺎِﺋ ِﻦ
ﺍﻟﺴﺆﺍ ﹸﻝ ﺍﻷﻭ ﹸﻝ ﺍﻟﺬﻱ ﻻ ﺑﺪ ﺃﻥ ﻳﻄﺮ
ﺢ ﺑﺈﻣﻜﺎ ِﻥ ﺍﻟﻘﺎﺭِﻯﺀ ﹶﺃ ﹾﻥ ﻳﺪ ِﺭ ﻙ
ﺼ ﹸﻞ ﹶﻟﻪ ،ﻓﻴﺼِﺒ
ﺲ ﻓﻴﻤﺎ ﺑﻌ ﺪ ﹸﻛﻞَﱠ ﻣﺎ ﻳﺘ ﻌﻠﱠ ﻖ ِﺑ ِﻪ ِﻣ ﻦ ﺃﹸﻣﻮﺭٍ ،ﻭﻣﺎ ﻳﺤ
ﺸ ِﺮﻱ ﻧﺴﺘﻄﻴ ﻊ ﹶﺃ ﹾﻥ ﻧﺘ ﹶﻠﻤ
ﺍﻟﺒ
ﻣﺎ ِﻫﻴ ﹶﺔ ﺍﻟﻮﺟﻮ ِﺩ ﺍﻹﻧﺴﺎﱐﹼ ﻭﻣﻌﻨﺎ ﻩ ﻭﻫﺪ ﹶﻓ ﻪ .
ﻒ ﺗﻤﺎﻣﹰﺎ ﻋﻦ
ﺾ ﺍﳊﻴﻮﺍﻧﺎﺕ ،ﺇﻻﹼ ﹶﺃﻧﻪ ﻣﺨﺘﻠ
ﺑﺎﻟﻄﱠﺒﻊِ ،ﻋﻠﻰ ﺍﻟﺮﻏ ِﻢ ِﻣ ﻦ ﺗﺸـﺎﺑ ِﻪ ﺍﻹﻧﺴـﺎ ِﻥ ﰲ ﺍﻟﺸـ ﹾﻜ ِﻞ ﻣﻊ ﺑﻌ ِ
ﺽ ِﻣﺜﹾﻠﻪ ،ﻓﻬﻮ ،ﺩﻭ ﹶﻥ ﺳِـﻮﺍ ﻩ
ﻕ ﻋﻠﻰ ﺍﻷﺭ ِ
ﻕ ﺍﻟﻮﺣﻴ ﺪ ﺍﻟﺬﻱ ﻟﻴﺲ ﻣِﻦ ﻣﺨﻠﻮ ٍ
ﹸﻛﻞﱢ ﺍﳌﺨﻠﻮﻗﺎﺕ .ﻓﺎﻹﻧﺴـﺎ ﹸﻥ ﻫﻮ " ﺍﳌﹶﺨﻠﻮ
ﺱ ﺍﻟﻼﻫﻮﰐ .٢ﺇ ﹶﻥّ ﺍﻹﻧﺴﺎﻥ ،ﻛﺎﻟﻄﱠﺒﻴﻌﺔِ،
ﺲ ﻏﺮﻳﻐﻮﺭﻳﻮ
ﻣﻦ ﺍﳋﻼﺋﻖِ ،ﻳﺴﺘﻄﻴ ﻊ ﹶﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺇﳍﹰﺎ " ،ﻋﻠﻰ ﻣﺎ ﻳﻘﻮ ﹸﻝ ﺍﻟﻘﺪﻳ
ﻉ ﺃﹶﺭﻭﺍ ﺣﻬﻢ ﻓﻴ ﹾﻔﻨﻮﻥ ﻭﺇﱃ ﺗﺮﺍِﺑﻬِﻢ ﻳﺮﺟِﻌﻮﻥ ،ﺗﺮ ِﺳ ﹸﻞ
ﺲ ﻟ ﻪ ﻣِﻦ ﻭﺟﻮﺩ" :ﺗﻨـ ِﺰ
ﻣﻮﺟﻮ ﺩ ﺑﻔِﻌ ِﻞ ﺇﺭﺍﺩ ِﺓ ﺍﷲ ،ﻭﺑﺪﻭﻧِﻬﺎ ﻟﻴ
ﺽ" )ﻣﺰ٢٩:١٠٣ﻭ.٣(٣٠
ﺭﻭﺣﻚ ﻓﻴﺨﻠﻘﻮ ﹶﻥ ﻭﺗﺠﺪﺩ ﻭﺟ ﻪ ﺍﻷﺭ ِ
ﺙ ﺍﻟ ﹸﻘﺪﻭﺱ ،ﻫﻲ ﺍﻟﺘﺠﻠﹼﻲ
ﺾ ﺍﳊﹸﺐ ﺍﻹﳍﻲ ﻷَﻗﺎﻧﻴ ِﻢ ﺍﻟﺜﱠﺎﻟﻮ ِ
ﺝ ﹶﻓ ﻴ ِ
ﹸﻛﻠﱡﻬﺎ ،ﻣﺎ ﻳﺮﻯ ﻭﻣﺎ ﻻ ﻳﺮﻯ ،ﻫﻲ ﻧِﺘﺎ ﺍﳋﻠﻴﻘ ﹸﺔ
ﻼ ﰲ ﻛِﻴﺎِﻧ ِﻪ ﺻـﻮ ﺭ ﹶﺓ ﺍﳋـﺎِﻟ ِﻖ
ﺝ ﺍﷲ .ﺃﻣﺎ ﺍﶈ ﻮ ﺭ ﺍﻷﺳـﺎ ِﺳﻲ ﻟﻠﺨﻠﻴ ﹶﻘ ِﺔ ﻓﻬﻮ ﻣﻦ ﺧ ِﻠ ﻖ ﺣـﺎﻣ ﹰ
ﺤﺒِ ﺔ ﺍﻹﳍﻴِ ﺔ ﺧﺎ ِﺭ ِ
ﺍﻷﻭ ﹸﻝ ﻟﻠ ﻤ
ﻱ "ﺍﻹﻧﺴﺎﻥ".
ﻭﻣﺜﺎﹶﻟ ﻪ ،ﹶﺃ ِ
ﳋ ﹾﻠ ﻖ ﻭﺍﻹﻧﺴﺎ ﹶﻥ ﳘﺎ ﻋ ﻤ ﹸﻞ ﺍﳊﻨﺎ ِﻥ ﺍﻹﳍﻲ ،ﻛﺎﻥ ﳚﺐ ﹶﺃ ﹾﻥ
ﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺬﱠﻫﱯ ﺍﻟﻔﻢ ﺣﻮ ﹶﻝ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ" :ﺇﻥﱠ ﺍ ﹶ
ﻳﻘﻮ ﹸﻝ ﺍﻟﻘﺪﻳ
ﻳﻜﻮ ﹶﻥ ﻟ ﻪ ﻛﺎﺋ ﻦ ﻳﺮﻯ ﻧﻮ ﺭﻩ ،ﻭﻳﻜﻮﻥ ﺷﺎﻫﺪﹰﺍ ﺪﻩِ ،ﻭﻳﺘ ﻤﺘ ﻊ ﺑﺼﻼ ِﺣ ِﻪ ...ﹶﺃ ﺣﺐ ﹶﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻫﻨﺎ ﻙ ﹶﺃ ﺣ ﺪ ﻳﺸﺎ ِﺭ ﹶﻛ ﻪ ﰲ ﻏِﻨﺎ ﻩ
ﺍﻟﺬﻱ ﻻ ﻳﺤﺪ ﻭﻳﺴﺘﻔﻴ ﺪ ﻣِﻦ ﻫﺬﻩ ﺍﳋﲑﺍﺕ".٤
ﲑ ِﺓ ،ﺇﻧ ﻪ ﺃﹸﻣ ﺮ ﹶﺃ ﹾﻥ ﻳﻜﻮﻥ ﺇﳍﹰﺎ ،ﻋﻠﻰ ﻣﺎ
ﻼ .ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﹶﺃﻥﱠ ﺣﺎﻟﺘ ﻪ ﺍﻷﻭﱃ ﺗﺘﻄﺎﺑ ﻖ ﻣﻊ ﻏﺎﻳِﺘ ِﻪ ﺍﻷﺧ
ﺍﻹﻧﺴﺎﻥ ُ ﺧ ِﻠ ﻖ ﻛﺎﻣ ﹰ
ﺲ ﺑﺎﺳﻴﻠﻴﻮﺱ ﺍﻟﻜﺒﲑ ،ﺩﻭ ﹶﻥ ﹶﺃ ﹾﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻷﻣ ﺮ ﺇﻛﺮﺍﻫﹰﺎ. ٥
ﻳﻘﻮﻝ ﺍﻟﻘﺪﻳ
ﺕ ﺍﻟﱠﱵ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﺣﺮ ﺑﺎﻟ ﹸﻜﻠﱢﻴ ِﺔ .٦ﺇﻧ ﻪ ﺣﺮ ﻟ ﺪ ﺭ ﺟ ِﺔ ﹶﺃﻧ ﻪ ﻳﺴﺘﻄﻴ ﻊ ﹶﺃ ﹾﻥ ﻳﻘﻮ ﹶﻝ ﷲ ﻥ ،ﻋﻠﻰ ﻋﻜ ِ
ﺲ ﺳﺎﺋ ِﺮ ﺍﳌﺨﻠﻮﻗﺎ ِ ﺍﻹﻧﺴﺎ ﹸ
ﻧ ﻌ ﻢ ﻭﳝﻜﻦ ﹶﺃ ﹾﻥ ﻳﻘﻮ ﹶﻝ ﻻ ،ﻓﺎﻹﻧﺴﺎ ﹸﻥ ﱂ ﻳ ﹶﻘﻴ ﺪ ﺑﻨﻮﺍﻣﻴ
ﺲ ﺟﺎﻣِﺪ ٍﺓ ﺇﱃ ﺇﺭﺍ ﺩ ِﺓ ﺍﳋﺎﻟِﻖ.
ﺴﻴﺮﻫﺎ ،ﻭﻟﻜﻦ ﻟﻺﻧﺴﺎ ِﻥ ﻣ ِﻠ ﹶﻜﺘ ﻪ
ﻀ ﻊ ﻟﻠﻐﺮﺍِﺋ ِﺰ ﺍﻟﱠﱵ ﺗ
ﺕ ﺗﺨ
ﺤﺪٍ ﺩ ،ﻭﺍﳊﻴﻮﺍﻧﺎ
ﲑ ﺿِﻤ ﻦ ﻣﺪﺍ ٍﺭ ﻣ
ﺍﻟﻨﺠﻮ ﻡ ﰲ ﺍﻟﺴﻤﺎ ِﺀ ﺗﺴ
ﺾ ﺍﻟﻄﱠﺎﻋ ِﺔ ﳋﺎﻟﻘِﻪ؛ ﺫﻟﻚ ﺃﻥﱠ ﺍﷲ ﻻ ﻳﺮﻳ ﺪ ﻋﺒﻴﺪﹰﺍ ﻭﺇﻧﻤﺎ ﺃﹶﺑﻨﺎﺀ ،٧ﺇﻧ ﻪ ﻻ ﻳﺮﻳ ﺪ ﺩﻣﻰ ﻳﺤﺮﻛﹸﻬﺎ
ﺍﻟﻔﹶﺮﻳ ﺪ ﹶﺓ ﻭﺍﳌﹸﺨﻴ ﹶﻔ ﹶﺔ ﺍﻟﱠﱵ ﺗﺆﻫ ﹸﻠ ﻪ ِﻟﺮﻓ ِ
ﺡ ﺍﻹﳍﻲ.
ﺕ ﺗﺸﺎ ِﺭ ﹸﻛ ﻪ ﺍﻟ ِﻐ ﺒ ﹶﻄ ﹶﺔ ﺍﻹﳍﻴﺔ ﻭﺍﻟ ﹶﻔ ﺮ
ﻛﻤﺎ ﻳﺸﺎ ُﺀ ﺑ ﹾﻞ ﻛﺎﺋﻨﺎ ٍ
2
ﺟﺎﻭﺭﺟﻴﻮﺱ)،ﺍﻷﺭﴰﻨﺪﺭﻳﺖ( :ﻏﺎﻳﺔ ﺍﳊﻴﺎﺓ ﻫﻲ ﺍﻟﺘﺄﻟﹼﻪ،ﺗﻌﺮﻳﺐ ﺍﻷﺏ ﻣﻨﻴﻒ ﲪﺼﻲ ،ﺻﻔﺤﺔ .١٢
3
ﺑﻨﺪﱄ ،ﻛﻮﺳﱵ :ﻛﻴﻒ ﻧﻔﻬﻢ ﺍﻟﻴﻮﻡ ﻗﺼﺔ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ؟ ،ﺻﻔﺤﺔ .٢٤
4
ﺍﻟﻨﻴﺼﺼﻲ ،ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ :ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﺴﻴﺤﻴﺔ ﻭﺃﺳﺮﺍﺭ ﺍﻹﳝﺎﻥ ،ﺗﺮﲨﺔ ﻭﺍﻗﺘﺒﺎﺱ :ﺩ .ﻧﺒﻴﻞ ﺩﺍﻭﺩ ،ﺻﻔﺤﺔ .٣٢
5
ﻟﻮﺳﻜﻲ ،ﻓﻼﺩﳝﲑ :ﲝﺚ ﰲ ﺍﻟﻼﻫﻮﺕ ﺍﻟﺼﻮﰲ ﻟﻜﻨﻴﺴﺔ ﺍﻟﺸﺮﻕ ،ﺗﻌﺮﻳﺐ ﻧﻘﻮﻻ ﺃﺑﻮ ﻣﺮﺍﺩ ،ﺻﻔﺤﺔ .١٠٣
6
ﻳﻘﻮﻝ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﳌﺘﺄﺛﹼﺮ ﺑﺎﻟﻼﻫﻮﺕ ﺩﻭﺳﺘﻮﻳﻔﺴﻜﻲ ﺃﻥ ﺍﷲ ﺻﻨﻊ ﺣﺠﺮﹰﺍ ﻛﺒﲑﹰﺍ ﻟﺪﺭﺟ ِﺔ ﺍﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﻫﻮ ﻧﻔﺴﻪ ﺃﻥ ﻳﺮﻓﻌﻪ ﻓﻴﻤﺎ ﺑﻌﺪ
ﻭﻫﺬﺍ ﺍﳊﺠﺮ ﻫﻮ ﺣﺮﻳﺔ ﺍﻹﻧﺴﺎﻥ .ﺭﺍﺟﻊ :ﻣﻘﺎﻟﺔ ﺑﺎﺑﺎﺗﻮﻣﺎﺱ ،ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺩ.ﻏﺮﻳﻐﻮﺭﻳﻮﺱ " :ﺇﺷﻜﺎﻟﻴﺔ ﺍﳋﻄﻴﺌﺔ ﺃﻭ ﺳﻘﻮﻁ ﺍﻹﻧﺴﺎﻥ ﰲ
ﻋﺼﺮﻧﺎ" ،ﺣﻮﻟﻴﺎﺕ ﻣﻌﻬﺪ ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﻼﻫﻮﰐ ،ﺍﳊﻮﻟﻴﺔ ) ،(٥-٤ﺻﻔﺤﺔ .٢٦٧
ﺭﺍﺟﻊ :ﺩﻳﺘﺮﻳﺦ ،ﺳﻮﺯﺍﻥ ﺩﻱ :ﺍﻟﻘﺼﺪ ﺍﻹﳍﻲ ،ﺗﻌﺮﻳﺐ ﺍﻟﺒﻄﺮﻳﺮﻙ ﺇﻏﻨﺎﻃﻴﻮﺱ ﺍﻟﺮﺍﺑﻊ ﻭﺭﻫﺒﻨﺔ ﻣﺎﺭ ﺟﺮﺟﺲ ﺍﳊﺮﻑ ،ﺻﻔﺤﺔ .٢٢ 7
4
ﺢ ﺃﹶﻭ ﺟ ﺪ ﻫﺬﺍ ﺍﻟﻜﺎِﺋ ﻦ ...ﺧ ﹶﻠ ﻖ
ﷲ ﺻﺎِﻟ
ﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻨﻴﺼﺼﻲ ":ﺇﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ﻫﻮ ﻋ ﻤ ﹸﻞ ﺍﷲ ،ﻭﻷﻥﱠ ﺍ َ
ﻳﻘﻮ ﹸﻝ ﺍﻟﻘﺪﻳ
ﻱ ﹸﻛﻞﱠ ﻣﺒﺪﺃ ﺻﺎﱀ ،ﻭ ﹸﻛ ﱡﻞ ﻭﺍﺣﺪ ٍﺓ ﻣِﻦ
ﺍﻹﻧﺴﺎ ﹶﻥ ﻷ ﺟ ِﻞ ﹶﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺷﺮﻳﻜﹰﺎ ﰲ ﺧﻴﺮﺍِﺗ ِﻪ ﻭﹶﺃ ﻋﺪ ﻃﹶﺒﻴ ﻌﺘ ﻪ ﺑﻄﹶﺮﻳ ﹶﻘ ٍﺔ ﻳﺆﻫﻠﹶﻬﺎ ﹶﺃ ﹾﻥ ﺗﺤﻮ
ﺤ ِﻤ ﹶﻠ ﻪ ﻋﻠﻰ ﺍﺷﺘِﻬﺎ ِﺀ ﺍﻟﺼﻔ ِﺔ ﺍﻹﳍﻴﺔ ﺍﳌﻼِﺋ ﻤﺔ".٨
ﻫ ِﺬ ِﻩ ﺍﻹﻋﺪﺍﺩﺍﺕ ﺗ
ﻚ ﺍﻟﺒﺤ ِﺮ ﻭﻃﹸﻴﻮ ِﺭ
ﺴﻠﱠﻄﻮ ﹶﻥ ﻋﻠﻰ ﺳ ﻤ ِ
ﺸﺒﻬِﻨﺎ ،ﻓﻴﺘ
ﷲ ﻧﻌﻤ ﹸﻞ ﺍﻹﻧﺴﺎ ﹶﻥ ﻋﻠﻰ ﺻﻮ ﺭﺗِﻨﺎ ﹶﻛ
ﺏ ﺍﳌﻘﺪﺱ" :ﻭﻗﺎ ﹶﻝ ﺍ ُ
ﲑ ﺍﻟﻜِﺘﺎ ِ
ﺇﻥﱠ ﺗﻌﺎﺑ
ﷲ ﺧ ﹶﻠ ﹶﻘﻪ ،ﹶﺫﻛﹶﺮﹰﺍ
ﷲ ﺍﻹﻧﺴﺎ ﹶﻥ ﻋﻠﻰ ﺻﻮﺭِﺗﻪِ ،ﻋﻠﻰ ﺻﻮﺭ ِﺓ ﺍ ِ
ﺍﻟﺴﻤﺎ ِﺀ ﻭﻋﻠﻰ ﺍﻟﺒﻬﺎِﺋ ِﻢ ﻭ ﹸﻛﻞﱢ ﺍﻷﺭﺽ" )ﺗﻚ (٢٦:١ﻭ " ﺧ ﹶﻠ ﻖ ﺍ ُ
ﺴ ﻤ ﹶﺔ ﺍﳊﻴﺎ ِﺓ
ﺦ ﰲ ﺃﹶﻧ ِﻔ ِﻪ ﻧ
ﲔ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺧﺎﻟ ِﻘ ِﻪ ﺍﻟﺬﻱ ﻧ ﹶﻔ
ﺢ ﺃﻥﱠ ﻫﻨﺎ ﻙ ﺗﺸﺎﺑﻬﹰﺎ ﻭﺍﺭﺗِﺒﺎﻃﹰﺎ ﺑ
ﺿﻭﺃﹸﻧﺜﹰﻰ ﺧ ﹶﻠ ﹶﻘﻬﻢ" )ﺗﻚ (٢٧:١ﺗﻮ ِ
)ﺗﻚ . (٧:٢
ﺍﻵﺑﺎ ُﺀ ﺍﻟﻘﺪﻳﺴﻮ ﹶﻥ ﻳﺮﻭ ﹶﻥ ﰲ ﺍﻟﻄﱠﺒﻴ ﻌ ِﺔ ﺍﻟﻮﺍ ِﻋﻴ ِﺔ ﻭﺍﻟﻌﻘﻼِﻧﻴِ ﺔ )ﺍﻟﺬﱢﻫِﻨﻴ ِﺔ( ﻟﻺﻧﺴﺎﻥِ ،ﺃﹶﻭ ﰲ ﺳﻠ ﹶﻄِﺘ ِﻪ ﺍﻟﺬﹼﺍﺗﻴِ ﺔ ﻭ ﺣﺮﻳ ِﺔ ﺍﻹﺭﺍﺩﺓ ،ﺃﹶﻭ ﰲ
ﻚ ﻭﺟﺪﻭﺍ ﺍﳌِﺜﺎ ﹶﻝ ﰲ ﺍﻟﻜﹶﻤﺎ ِﻝ ﺍﻹﳍﻲ ﺍﻟﺬﻱ
ﷲ ﰲ ﺍﻹﻧﺴﺎﻥ .ﻭﻛﺬﻟ
ﲎ ﻟِﺼﻮﺭ ِﺓ ﺍ ِ
ﺠﺪﺩِ ،ﻣﻌ
ﺲ ﻭﺍﻟﻘﹸﺪﺭ ِﺓ ﻋﻠﻰ ﺍﻟﺘ
ﺧﻠﻮ ِﺩ ﺍﻟﻨﻔ ِ
ﻚ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎ ﹸﻥ
ﺲ ﻛﲑﻟﻠﺲ ﺍﻷﻭﺭﺷﻠﻴﻤﻲ": ﺇﻧ
ﷲ ﺃ ﹾﻥ ﻳﺴﻌﻰ ﺇﻟﻴ ِﻪ ﺍﻹﻧﺴﺎ ﹸﻥ ﻣﺘﻘﺪﻣﹰﺎ ﳓ ﻮ ﻩ ﺑﺎﺳﺘِﻤﺮﺍﺭ .ﻳﻘﻮ ﹸﻝ ﺍﻟﻘﺪﻳ
ﺃﹶﺭﺍ ﺩ ﺍ ُ
ﲨ ِﻞ ﺻﻨﺎِﺋ ِﻊ ﺍﷲِ،
ﻚ ﻧﻔﹾﺴﹰﺎ ﺣﺮ ﹰﺓ ﻫﻲ ِﻣ ﻦ ﹶﺃ
ﺲ ﻭﺟﺴ ٍﺪ ،٩ﻭﻋﻼﻭ ﹰﺓ ﻋﻠﻰ ﺫﻟﻚ ،ﺇ ﻋ ﹶﻠ ﻢ ﺃﻥﱠ ﻟ
ﺝ ﻣﻜﻮ ﹲﻥ ﻣﻦ ﻧﻔ ٍ
ﻛﺎﺋ ﻦ ﻣﺰﺩﻭ
ﷲ ﻣﻨﺤﻬﺎ ﻋﺪ ﻡ ﺍﻟﻔﹶﺴﺎ ِﺩ.
ﲑ ﻓﺎﺳﺪ ،ﻷﻥﱠ ﺍ َ
ﷲ ﻳﻤﻨﺤﻬﺎ ﺍﳋﻠﻮﺩ .ﺇﻧﻬﺎ ﻛﺎﺋ ﻦ ﻋﺎﻗ ﹲﻞ ﻏ
ﺧ ﹶﻠﻘﹶﻬﺎ ﻋﻠﻰ ﺻﻮﺭﺗِﻪ؛ ﺇﻧﻬﺎ ﺧﺎﻟﺪ ﹲﺓ ،ﻷﻥﱠ ﺍ َ
ﻑ
ﺱ ﺍﻟﻨﺴﺎﺀ؛ ﺇﻧﻤﺎ ﺍﻻﺧﺘﻼ
ﺱ ﺍﻟﺮﺟﺎ ِﻝ ﻭﻧﻔﻮ
ﺱ ﻣﺘﺸﺎﺔﹲ ،ﻧﻔﻮ
ﺲ ﺧﺎِﻟ ﺪﺓﹲ ،ﻭ ﹸﻛ ﱡﻞ ﺍﻟﻨﻔﻮ ِ
ﳍﺎ ﺍﻟﺴﻠ ﹶﻄ ﹸﺔ ﺃ ﹾﻥ ﺗﻔ ﻌ ﹶﻞ ﻣﺎ ﺗﺮﻳﺪ .ﺍﻟﻨﻔ
ﻫﻮ ﰲ ﺃﹶﻋﻀﺎ ِﺀ ﺍﳉﺴﺪ".١٠
ﺸ ِﺮﻳ ﹶﺔ ﻫﻲ ﹶﻛ ﻮ ﺣ ﺪ ٍﺓ ﻣﺴﺘﻤﺮٍ ﺓ ﻭﻛﺎﻣﻠ ٍﺔ ﰲ ﹸﻛﻞﱢ
ﺸ ِﺮﻱ ،ﹶﻓﻴﺮﻯ ﺃﻥﱠ ﺍﻟﻄﱠﺒﻴ ﻌ ﹶﺔ ﺍﻟﺒ
ﺲ ﺍﻟﺒ
ﺍﻟﺘﻌﻠﻴ ﻢ ﺍﻵﺑﺎﺋﻲ ﻳ ﺮﻛﱢ ﺰ ﻋﻠﻰ ﻭﺣ ﺪ ِﺓ ﺍﻟِﺠﻨ ِ
ﺺ ،ﺇﺫ ﺑِﻬ ِﺬ ِﻩ ﺍﻟﺼﻮﺭ ِﺓ ﺍﻹﳍﻴﺔ ﺗﺘ ﻮﺣ ﺪ ﹸﻛ ﱡﻞ
ﷲ ﰲ ﹸﻛﻞﱢ ﺷﺨ ٍ
ﺱ ﻫ ِﺬ ِﻩ ﺍﻟ ﻮﺣ ﺪ ِﺓ ﻫﻮ ﺻﻮ ﺭ ﹸﺓ ﺍ ِ
ﲔ ﻓﻴﻬﺎ ،ﻭﺃﹶﺳﺎ
ﻭﺍﺣ ٍﺪ ِﻣ ﻦ ﺍﳌﹸﺸﺎﺭِﻛ
ﲔ ﺁﺩ ﻡ ﺍﻹﻧﺴﺎ ِﻥ ﺍﻷﻭﻝ ﻭ ﹸﺫﺭﻳِﺘﻪِ ،ﺑ ﻐﺾ ﺍﻟﻨﻈ ِﺮ ﻋﻦ
ﺐ ﺍﳉﹶﻮ ﻫ ِﺮ ﺑ
ﺴ ِ
ﻕﲝ
ﺸ ِﺮﻳِ ﺔ ،ﻣﻨ ﹸﺬ ﺑﺪ ِﺀ ﺍﳋﹶﻠﻴ ﹶﻘ ِﺔ ﺇﱃ ﻧِﻬﺎﻳﺘِﻬﺎ ،ﻓﻼ ﻓﹶﺮ
ﺍﻟﺒ
ﷲ ﺍﻹﻧﺴﺎ ﹶﻥ ِﺑﻌِﻨﺎﻳ ٍﺔ ﻣﺒﺎ ﺷ ﺮ ٍﺓ ﺇ ﹾﺫ ﻣﻴ ﺰ ﻩ
ﻉ ﺍﻟ ﹸﻜﻞﹼ .ﻭﻗﺪ ﺧﺺ ﺍ ُ
ﷲ ﺍﻟﺬﻱ ﺃﹶﺑ ﺪ
ﺍﳌﻜﺎ ِﻥ ﺃﻭ ﺍﻟﺰﻣﺎﻥ .ﻓﺎﻟ ﹸﻜ ُﱡﻞ ﻳﺤ ِﻤ ﹸﻞ ﰲ ﺫﺍِﺗ ِﻪ ﺻﻮ ﺭ ﹶﺓ ﺍ ِ
ﻚ ﻫﻮ
ﺨِﺘ ِﻪ ﺍﳋﺎﺻﺔ ،ﺇﺫ ﺑِﻬﺎ ﺟ ﻌ ﹶﻞ ِﻣ ﻦ ﺁﺩ ﻡ ﻭ ﹸﺫﺭﻳﺘ ﻪ ﻧﻔﺴﺎ ﺣﻴ ﹰﺔ .ﺍﻟﺘﺸﺪﻳ ﺪ ﰲ ﺫﻟ
ﻋﻦ ﺑﺎﻗﻲ ﺍﻟﻜﺎﺋِﻨﺎﺕ ،ﻛﹶﻤﺎ ﻗﹸﻠﻨﺎ ﺳﺎﺑِﻘﺎﹰِ ،ﺑﻨﻔ
ﺴ ِﺪﻳِ ﺔ ﻭﺍﻟﺮﻭ ِﺣﻴِ ﺔ ﻭﺍﻟﱠﱵ ﺗ ﻤﻴ ﺰ ﻩ ﻋ ﻦ ﹸﻛﻞﱢ
ﳉ
ﺸ ِﺮﻱ ،ﻭﺍﻟﺘﺄﻛﻴ ِﺪ ﺃﻳﻀﺎ ﻋﻠﻰ ﻭﺣ ﺪ ِﺓ ﻃﹶﺒﻴ ﻌ ِﺔ ﺍﻹﻧﺴﺎ ِﻥ ﺍ ﹶ
ﻋﻠﻰ ﻓﹶﺮﺍ ﺩ ِﺓ ﺍﻟﻜﺎِﺋ ِﻦ ﺍﻟﺒ
ﲔ ﺍﳌﺎﺩﻱ ﻭﺍﻟﺮﻭﺣﻲ.
ﲔ ﺍﻟﻌﺎ ﹶﳌ ِ
ﺻ ٍﻞ ﺑ
ﺻ ﹶﻠ ﹶﺔ ﻭ
ﺢ ِ
ﺴ ِﺪ ِﻩ ﻭﺭﻭ ِﺣﻪِ ،ﺃﹶﺻﺒ
ﺠ
ﲑ ﺍﳌﹶﻨﻈﻮﺭﺓ .ﻓﻬﺬﺍ ﺍﻹﻧﺴﺎ ﹸﻥِ ،ﺑ
ﺕ ﺍﳌﹶﻨﻈﻮ ﺭ ِﺓ ﻭ ﹶﻏ ِ
ﺍﳌﹶﺨﻠﻮﻗﺎ ِ
ﺲ ﻭﻟﻠﺤﻴﻮﺍ ِﻥ
ﺲ ﺍﻹﻧﺴﺎﻥ":ﻟﻺﻧﺴﺎ ِﻥ ﻧﻔ
ﺲ ﺍﳊﻴﻮﺍ ِﻥ ﻭﻧ ﹾﻔ ِ
ﲔ ﻧﻔ ِ
ﺽ ﻣﻘﺎ ﺭﻧِﺘ ِﻪ ﺑ ﺲ ﻏﺮﻳﻐﻮﺭﻳﻮ
ﺱ ﺑﺎﻻﻣﺎﺱ ﻳﻘﻮ ﹸﻝ ﰲ ﻣﻌﺮ ِ ﺍﻟﻘﺪﻳ
ﺐ
ﺴ ِ
ﻚ ﺍﳊﻴﺎ ﹶﺓ ﲝ
ﺸ ِﺮﻳ ﹶﺔ ﺗﻤ ِﻠ
ﺲ ﺍﻟﺒ
ﺲ ﺍﳊﹶﻴﻮﺍﻧِﻴِ ﺔ ﻫﻮ ﺃ ﹶﻥّ ﺍﻟﻨﻔ
ﺸ ِﺮﻳِ ﺔ ﻭﺍﻟﻨﻔ ِ
ﺲ ﺍﻟﺒ
ﲔ ﺍﻟﻨﻔ ِ
ﻕ ﺍﳉﹶﻮﻫ ِﺮﻱ ﺑ
ﺲ .ﻟﻜﻦ ﺍﻟﻔﹶﺮ
ﻧﻔ
ﺍﻟﻨﻴﺼﺼﻲ ،ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٣٤ 8
ﺡ ﻭﺃﻣﺎ ﺍﻵﺑﺎﺀ ﻓﻠﻢ ﳜﺘﻠﻔﻮﺍ ﰲ ﲢﺪﻳﺪ ﻋﻨﺎﺻﺮ ﺍﻹﻧﺴﺎﻥ ﻭﺇﻧﻤﺎ
ﺲ ﻭﺟﺴ ﺪ ﻭﺭﻭ
ﺐ ﻣﻦ ﻧﻔ
ﻧﺎﺩﻯ ﺍﻟﺒﻌﺾ ﺗﺄﺛﺮﹰﺍ ﺑﺄﻓﻼﻃﻮﻥ ﺑﺈﻥﱠ ﺍﻷﻧﺴﺎﻥ ﻣﺮﻛﹼ 9
ﺲ ﰲ ﺃﻋﻠﻰ ﻣﺮﺍِﺗﺒِﻬﺎ،ﺣﲔ
ﺲ ﺇﻧﻤﺎ ﺍﻟﻘﺼ ﺪ ﺑ ِﻪ ﺃﻥﱠ ﺍﻟﻨﻔ
ﺚ ﻋ ِﻦ ﺍﻟﺮﻭﺡ ﻛ ﻤ ﻤﻴ ﺰ ٍﺓ ﻋ ِﻦ ﺍﻟﻨﻔ ِ
ﺲ ﺣﻘﻴﻘﻴﺎﹰ ،ﻓﺎﳊﺪﻳ ﹸ
ﻑ ﺇﲰﻲ ﻭﻟﻴ
ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥﱠ ﺍﻹﺧﺘﻼ
ﷲ ﺗﺴﻤﻰ ﺭﻭﺣﹰﺎ .ﺭﺍﺟﻊ :ﺧﻀﺮ ،ﺍﳌﻄﺮﺍﻥ ﺟﻮﺭﺝ :ﺍﻟﺮﺅﻳﺔ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ ﷲ ﻭﺍﻹﻧﺴﺎﻥ ،ﺻﻔﺤﺔ.٢٢
ﺗﺘﺼﻞ ﺑﺎ ِ
ﺍﻷﻭﺭﺷﻠﻴﻤﻲ ،ﻛﲑﻟﻠﺲ :ﺍﻟﻌﻈﺎﺕ ،ﺗﻌﺮﻳﺐ ﺍﻷﺏ ﺟﻮﺭﺝ ﻧﺼﻮﺭ ،ﺻﻔﺤﺔ ٦٣ﻭ .٦٤ﻃﺒﻌﺎ ﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﺇﻟﻐﺎﺀ ﺍﻹﺧﺘﻼﻑ ﺍﻟﺸﺨﺼﺎﱐﹼ 10
ﺑﲔ ﺍﻟﻨﻔﻮﺱ.
5
ﻚ ﺍﳊﻴﺎ ﹶﺓ
ﺲ ﺍﳊﻴﻮﺍِﻧﻴ ﹸﺔ ﻓﺈﻧﻬﺎ ﺗﻤ ِﻠ
ﺴ ِﺪ .ﻭﺃﻣﺎ ﺍﻟﻨﻔ
ﳉ
ﺐ ﺍﻟﻘِﻮﻯ ،ﺇﺫ ﺇﱠﺎ ﻻ ﺗﺤﻴﺎ ﻭﺣﺪﻫﺎ ،ﺑ ﹾﻞ ﺗﻨ ﹸﻘ ﹸﻞ ﺍﳊﻴﺎ ﹶﺓ ﺇﱃ ﺍ ﹶ
ﺴ ِ
ﺍﳉﹶﻮ ﻫ ِﺮ ﻭﲝ
ﺴ ِﺪ ﺍﻟﺬﻱ ﺗﺠﻌﻠ ﻪ ﺣﻴﺎ ﻭﺍﻟﺬﻱ ﻻ ﻳﺒﻘﻰ ﺣﻴﺎ ﺃﹶﺑﺪﺍ".١١
ﺠ
ﺐ ﺍﻟﻘِﻮﻯ ﻛﹶﻮﻇﻴ ﹶﻔ ٍﺔ ﻟﻠ
ﺴ ِ
ﻓﻘﻂ ﲝ
ﻂ ﻭﻻ ﺟِﺴ ِﻤﻲ ،ﻭﻫﻲ ِﺑﻄﹶﺒﻴ ﻌﺘِﻬﺎ
ﺲ ﺟﻮﻫ ﺮ ﺣﻲ ﺑﺴﻴ ﹲ
ﺸ ِﺮﻳﺔ ..." :ﺍﻟﻨﻔ
ﺲ ﺍﻟﺒ
ﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺪﻣﺸﻘﻲ ﻳﻘﻮ ﹸﻝ ﺣﻮ ﹶﻝ ﺍﻟﻨﻔ ِ
ﻭﺍﻟﻘﺪﻳ
ﺤ ﻪ
ﺴ ِﺪﻳِ ﺔ ،ﻫﻲ ﺧﺎﻟِﺪ ﹲﺓ ﻭﻧﺎ ِﻃ ﹶﻘ ﹲﺔ ﻭﻋﺎ ِﻗ ﹶﻠ ﹲﺔ ﻭﻻ ﳝ ِﻜ ﻦ ﺗﺼﻮﻳﺮﻫﺎ ،ﻭﻫﻲ ﰲ ﺣﺎ ﺟ ٍﺔ ﺇﱃ ﺟِﺴ ٍﻢ ﻋﻀﻮﻱ ﻟﺘﻤﻨ
ﳉ
ﻻ ﺗﺮﻯ ﺑﺎﻷﻋﻴ ِﻦ ﺍ ﹶ
ﳊﺲ ﻭﺍﻟﺘﻨﺎ ﺳ ﹶﻞ". ١٢
ﺍﳊﻴﺎ ﹶﺓ ﻭﺍﻟﻨﻤﻮ ﻭﺍ ِ
ﳉﺴﺪ
ﳋ ﺰ ِﻓّﻲ )ﺍ ﹶ
ﺲ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻺﻧﺎ ِﺀ ﺍ ﹶ
ﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺬﱠﻫﱯ ﺍﻟﻔﻢ ﻳ ﺪِﻟﻲ ِﺑﺪﻟ ِﻮ ِﻩ ﺃﹶﻳﻀﺎ ﻓﻴﻘﻮ ﹸﻝ ﻋ ِﻦ ﺍﻟﻨﻔﹾﺲِ" :ﺇﻧﻤﺎ ﺍﻟﻨﻔ
ﺍﻟﻘﺪﻳ
ﺐ ﻋﻠﻰ
ﻚ ﺑﺎﻟﻠﱢﺠﺎ ِﻡ ﻭﺗﻨﺎ ِﻭ ﺭ ﺑﺎﻟﺪﻓﹼ ِﺔ ﻭﺗﻠ ﻌ
ﺴ
ﺍﻟﺘﺮﺍﰊ (ﻛﺎﻟﺴﺎِﺋ ِﻖ ﻟﻠﻤﺮﻛﹶﺒﺔِ ،ﻭﻛﺎﻟﺮﺑﺎ ِﻥ ﻟﻠﺴﻔﻴﻨﺔِ ،ﻭﺍﳌﻮﺳﻴﻘﺎﺭ ﻟﻠﻘﻴﺜﺎ ﺭ ِﺓ ! ﺇﻧﻬﺎ ﺗﻤ ِ
. ١٣
ﺕ ﺍﻟﻔﹶﻀﺎِﺋ ِﻞ ﻋﺬﺑ ﹰﺔ ﻣﺘﻮﺍ ِﻓ ﹶﻘ ﹰﺔ "
ﺝ ﻟﻨﺎ ﻧﻐﻤﺎ ِ
ﻱ ﻏﺎﻳﺘﻬﺎ ﻭﺗﺨﺮ
ﺍﻷﻭﺗﺎ ِﺭ ﻟﺘﺆﺩ
ﻱ ﹶﺃﻧﻪ ِﻣ ﻦ
ﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻨﻴﺼﺼﻲ ﰲ ﻛﺘﺎِﺑ ِﻪ " ﺧ ﹾﻠ ﻖ ﺍﻹﻧﺴﺎﻥ" ﻋﻠﻰ ﺃﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ﻛﺎﻥ ﻣﺰ ﺩﻭِﺟﹰﺎ ﺑﻄﹶﺒﻴ ﻌِﺘ ِﻪ ،ﺃ
ﻳﺸﺪ ﺩ ﺍﻟﻘﺪﻳ
ﻆ
ﺡ ﻭﺇﻧﻤﺎ ِﻫﺒ ﹲﺔ ﺃﺻﻠﻴ ﹲﺔ ﳊﻔ ِ
ﺏ ﺃﻭ ﻭﺳﻴ ﹶﻠ ﹸﺔ ﺇﺻﻼ ٍ
ﺨ ﹾﻠ ِﻖ ﻭﻛﺄﻧ ﻪ ﻭﺳﻴ ﹶﻠ ﹸﺔ ﻋِﻘﺎ ٍ
ﺴ ِﺪ ﻟﻴﺲ ﺗﺎﻟﻴﹰﺎ ﻟﻠ
ﳉ
ﺴ ٍﺪ ﻭﺭﻭﺡٍ ،ﻭﺃﻥﱠ ﺣﻀﻮ ﺭ ﺍ ﹶ
ﺟ
ﳊﺒ ِﻞ ﺑِﻪ ،ﻭﺃﻥﱠ ﺍﻟﺮﻭﺡ ﻻ ﺗﺴﺘ ِﻘﺮ ﰲ ﻣﻜﺎ ٍﻥ
ﺲ ﺍﳌﹶﺨﻠﻮ ﹶﻗ ﹶﺔ ﺗﺄﰐ ﺇﱃ ﺍﻹﻧﺴﺎ ِﻥ ﻋﻨﺪ ﺍ ﹶ
ﺻ ِﺮ ﺍﳌﹸﺨﺘ ِﻠ ﹶﻔﺔِ ،ﻭﺇﻥﱠ ﺍﻟﻨﻔ
ﺍﻟﻮﺣ ﺪ ِﺓ ﺑﻴ ﻦ ﺍﻟﻌﻨﺎ ِ
ﻒ. ١٤
ﺻ ِ
ﲑ ﻗﺎِﺑ ﹶﻠ ٍﺔ ﻟﻠﻮ
ﻂ ِﺑ ﹸﻜﻞﱢ ِﺟ ﺰ ٍﺀ ِﻣ ﻨ ﻪ ﺑِﺼﻮ ﺭ ٍﺓ ﹶﻏ
ﺴ ِﺪ ،ﻭﺇﻧﻤﺎ ﺗﺮﺗِﺒ ﹸ
ﳉ
ﻣ ﻌﻴٍ ﻦ ﰲ ﺍ ﹶ
ﺐ ﺍﳌﻔﻬﻮ ِﻡ ﺍﻟ ﹶﻜﻨﺴﻲ ،ﻫﻮ ﳏ ﻮ ﺭ ﺍﳋﹶﻠﻴ ﹶﻘ ِﺔ ﹸﻛﻠﱢﻬﺎ ،ﻭ ﹸﻛ ﱡﻞ ﻣﺎ ﰲ ﺍﻟﻜﹶﻮ ِﻥ ﻛﺎﻥ ﻷ ﺟ ِﻠ ِﻪ ﻭ ِﻣ ﻦ ﹶﺃﺟﻞ
ﺴ ِ
ﺇﺫﹰﺍ ،ﺍﻹﻧﺴﺎ ﹸﻥ ،ﲝ
ﺴ ِﻪ . ١٥ﻫﻮ ﺃﹸﻗﻨﻮ ﻡ ﺍﻟﻜﹶﻮ ِﻥ ﹸﻛﻠﱢ ِﻪ ،ﻛﻤﺎ ﻳﻘﻮ ﹸﻝ ﺍﻟﻼﻫﻮﰐﹼ ﻓﻼﺩﳝﲑ ﻟﻮﺳﻜﻲ" :ﻫﻮ ﺃﻗﻨﻮ ﻡ ﺍﻟ ﹶﻜ ﻮ ِﻥ ﹸﻛﻠﱢﻪ ،ﺍﻟﺬﻱ ﻳﺸﺘ ِﺮ ﻙ ﰲ
ِﻧ ﹾﻔ ِ
ﺠ ﺪ ﻣﻌﻨﺎﻫﺎ ﺍﻟﺸﺨﺼﻲ ﰲ ﺍﻹﻧﺴﺎ ِﻥ ،ﻭﺍﻹﻧﺴﺎ ﹸﻥ ﻫﻮ ﻟﻠﻜﻮ ِﻥ ﺭﺟﺎ ُﺀ ﻧ ﻴ ِﻞ ﺍﻟﻨﻌ ﻤ ِﺔ ﻭﺍ ِﻻﺗﺤﺎ ِﺩ ﻣﻊ ﺍﷲ". ١٦
ﺽ ﺗ ِ
ﻃﹶﺒﻴ ﻌِﺘ ِﻪ .ﺍﻷﺭ
ﺱ
ﺲ ﻏﺮﻳﻐﻮﺭﻳﻮ
ﻑ ﺍﻟﻘﻴﻤ ﹶﺔ ﺍﻟﱠﱵ ﻟ ﻪ ﻋِﻨ ﺪ ﺍﳋﺎﻟﻖ .ﻭﺃﻳﻀﹰﺎ ﻛﻤﺎ ﻳﻘﻮ ﹸﻝ ﺍﻟﻘﺪﻳ
ﹸﻛ ﱡﻞ ﻣﺎ ﻗﻴ ﹶﻞ ﻋﻦ ﺍﻹﻧﺴﺎ ِﻥ ﻫﻮ ِﻣ ﻦ ﹶﺃ ﺟ ِﻞ ﹶﺃ ﹾﻥ ﻧ ﻌ ِﺮ
ﺲ ﻋﺸﺮ" :ﺇﺫﺍ ﱂ ﻧﺪﺭ ﻙ ﰲ ﺃﻳِ ﺔ ﺣﺎﻟ ٍﺔ ﺧ ﹶﻠﻘﹶﻨﺎ ﺍﷲُ ،ﻟﻦ ﻧﺪ ِﺭ ﻙ ﺃﺑﺪﹰﺍ ﻣﺎ ﹶﻓ ﻌﻠﹶﺖ ﺍﳋﹶﻄﻴﹶﺌ ﹸﺔ
ﺲ ِﻣ ﻦ ﺍﻟ ﹶﻘ ﺮ ِﻥ ﺍﳋﺎ ِﻣ
ﺍﻟﺴﻴﻨﺎﺋﻲ ،ﻭﻫﻮ ﻗﺪﻳ
ﺑِﻨﺎ".١٧
ﻃﺮﺍﺑﻠﺴﻲ،ﺩ .ﻋﺪﻧﺎﻥ :ﺍﻟﺮﺅﻳﺔ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ ﻟﻺﻧﺴﺎﻥ ) ﺍﻷﻧﺜﺮﻭﺑﻮﻟﻮﺟﻴﺎ ﺍﻟﺼﻮﻓﻴﺔ( ،ﺻﻔﺤﺔ ٥٧ﻭ.٥٨ 11
12ﺍﻟﺪﻣﺸﻘﻲ ،ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ :ﺍﳌﺌﺔ ﻣﻘﺎﻟﺔ ﰲ ﺍﻹﳝﺎﻥ ﺍﻷﺭﺛﻮﺫﻛﺴﻲ،ﺗﻌﺮﻳﺐ ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺃﺩﺭﻳﺎﻧﻮﺱ ﺷﻜﹼﻮﺭ ﻕ .ﺏ ،.ﺻﻔﺤﺔ .١١٦
13ﻣﻠﻄﻲ ،ﺍﻟﻘﻤﺺ ﺗﺎﺩﺭﺱ ﻳﻌﻘﻮﺏ :ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺬﱠﻫﱯ ﺍﻟﻔﻢ ،ﺻﻔﺤﺔ .٣١٢
ﺟﺒﻮﺭ ،ﺍﺳﺒﲑﻭ :ﺳﺮ ﺍﻟﺘﺪﺑﲑ ﺍﻹﳍﻲ )ﺍﻟﺘﺠﺴﺪ( ،ﺻﻔﺤﺔ .٧٥ 14
15ﺍﻟﻘﺪﻳﺲ ﺑﺎﺳﻴﻠﻴﻮﺱ ﺍﻟﻜﺒﲑ ﻳﻘﻮﻝ " :ﻛ ﱡﻞ ﺍﳋﻠﻴﻘﺔ ﻛﺎﻧﺖ ﻷﺟﻞ ﺍﻟﻨﻔﺲ ،ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﻨﺒﺆﺍﺕ ،ﺍﻷﻧﺎﺟﻴﻞ ."...ﻟﺪﻯ :ﻃﺮﺍﺑﻠﺴﻲ ،ﺩ.
ﻋﺪﻧﺎﻥ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٥٩
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .٧٠ 16
ﺑﺎﺑﺎﺗﻮﻣﺎﺱ ،ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺩ.ﻏﺮﻳﻐﻮﺭﻳﻮﺱ " :ﺇﺷﻜﺎﻟﻴﺔ ﺍﳋﻄﻴﺌﺔ ﺃﻭ ﺳﻘﻮﻁ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﺼﺮﻧﺎ" ،ﺻﻔﺤﺔ .٢٦٤ 17
6
ﺃﺟﺮﺓ ﺍﳋﻄﻴﺌﺔ :ﺍﳌﻮﺕ!
ﺢ ﻣﺘﺄﻟﱢﻬﺎﹰ ،ﺷﺮﻳﻜﹰﺎ
ﺴ ِﻪ ،ﲟﻌﻴِ ﺔ ﺍﻟﻨﻌ ﻤ ِﺔ ﺍﻹﳍﻴﺔ ،ﺇﱃ ﺃ ﹾﻥ ﻳﺼِﺒ
ﺏ ِﺑﻨ ﹾﻔ ِ
ﹸﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻭﺟ ﺪ ِﻣ ﻦ ﹶﺃﺟِ ﻞ ﹶﺃ ﹾﻥ ﻳﺮﺗﻘ ﻲ ﻫﺬﺍ ﺍﶈﺒﻮ
ﷲ ﻳﺆﺛﹼ ﺮ ﺗﺎﻟﻴﹰﺎ ﻋﻠﻰ ﹸﻛﻞﱢ
ﻑ ﻟ ﻪ ﻋﻦ ﺍ ِ
ﺐ ﻣ ﺮﻛﹶﺰﻳِ ﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻠﺨﻠﻴﻘ ِﺔ ﻓﺄﻱ ﺍﳓﺮﺍ ٍ
ﺴ ِ
ﻟﻠﻄﱠﺒﻴ ﻌ ِﺔ ﺍﻹﳍﻴﺔ )٢ﺑﻂ .(٣:١ﻭﲝ
ﺼ ﹶﻞ ﺇﱃ ﺍﻟﻜﹶﻤﺎ ِﻝ
ﳊﺮﻳ ِﺔ ﻭِﺑﺎﻻﺗﺼﺎ ِﻝ ﺍﻟﺪﺍﺋ ِﻢ ﺑﺎﷲ ،ﲟﺆﺍ ﺯ ﺭ ِﺓ ﺍﻟﻨﻌ ﻤ ِﺔ ﺍﻹﳍﻴﺔ ،ﻓﹶﻴ ِ
ﺍﻟﻜﹶﻮﻥ .ﻭ ِﻣ ﻦ ﺍﳌﻮ ِﻗ ِﻊ ﻫﺬﺍ ﻋﻠﻴ ِﻪ ﹶﺃ ﹾﻥ ﻳﻨﻤ ﻮ ﺑﺎ ﹸ
ﺍﻟﺬﻱ ﻋﻠﻰ ﻣﺜﺎ ِﻝ ﺍﷲ ،ﹶﻓﻴﺤﻴﺎ ﻣﻌﻪ ،ﺇﱃ ﺍﻷﺑﺪ.
ﲑ ﻳ ﹾﻘﺒ ﹸﻞ
ﺴ ﻪ ﻋﻠﻰ ﺍﻹﻧﺴﺎ ِﻥ ،ﻭﻫﺬﺍ ﺍﻷﺧ
ﺽ ﻧ ﹾﻔ
ﷲ ﻻ ﻳ ﹾﻔ ِﺮ
ﺚ ﺃﻥﱠ ﺍ َ
ﺍﻟﻌﻼ ﹶﻗ ﹸﺔ ﺑﲔ ﺍﷲ ﻭﺍﻹﻧﺴﺎ ِﻥ ﻫﻲ ﺇﺫﹰﺍ ﻋﻼ ﹶﻗ ﹸﺔ "ﺗﺂﺯ ٍﺭ" ،ﲝﻴ ﹸ
ﺲ
ﺤﻘﱢ ﻖ ﻛﹶﻤﺎ ﹶﻝ ﺇﻧﺴﺎﻧﻴﺘِﻪ .ﻳﻘﻮ ﹸﻝ ﺍﻟﻘﺪﻳ
ﲝﺮﻳِﺘ ِﻪ ِﻓ ﻌ ﹶﻞ ﺍﻟﻨ ﻌ ﻤ ِﺔ ﺍﻹﳍﻴﺔ ﻭﺍﻟﱠﱵ ﺑﺪﻭﺎ ﻻ ﻳﺴﺘﻄﻴ ﻊ ﺍﻟﻜﺎِﺋ ﻦ ﺍﻟﺒﺸﺮﻱ ﺃ ﹾﻥ ﻳﺘﺄﻟﱠ ﻪ ﻭﺃ ﹾﻥ ﻳ
ﺹ ﺍﳉﻤﻴﻊ ،ﻟﻜﻨ ﻪ ﻻ ﻳﺮ ِﻏ ﻢ
ﺐ ﰲ ﺧﻼ ِ
ﷲ ﻻ ﳚﺬﺏ ﺃﻱ ﺇﻧﺴﺎ ٍﻥ ﺇﻟﻴﻪ ﺑﺎﻟﻘﻮِ ﺓ ﺃﻭ ﺑﺎﻟﻌﻨﻒ .ﺇﻧ ﻪ ﻳﺮ ﹶﻏ
ﻳﻮﺣﻨﺎ ﺍﻟﺬﱠﻫﱯ ﺍﻟﻔﻢ ":ﺍ ُ
ﺃﺣﺪﹰﺍ".١٨
ﻀﻪ ،ﻭﺃﻥﱠ ﻋﻠﻴﻪ ﹶﺃ ﹾﻥ ﻳﻌ ﻲ ﺃﻥﱠ ﲢﻘﻴ ﻖ ﻛﹶﻤﺎ ِﻝ ﻛﻴﺎِﻧ ِﻪ ﻻ ﻳﺄﰐ
ﷲ ﺃﻭ ﺭ ﹾﻓ
ﺻﻤ ﻤ ﻪ ﺍ ُ
ِﻣ ﻦ ﻫﻨﺎ ﻧﻔ ﻬ ﻢ ﹶﺃﻥﱠ ﻋﻠﻰ ﻋﺎِﺗ ِﻖ ﺍﻹﻧﺴﺎ ِﻥ ﻗﹶﺒﻮﻝﹶ ﻣﺎ
ﲑﰲ
ﻚ ﺍﻵ ﺧ ِﺮ ﺍﻹﳍﻲ ﻭﺍﻟﺜﱢ ﹶﻘ ِﺔ ِﺑ ِﻪ ﻭﺍ ُﻷﹾﻟ ﹶﻔ ِﺔ ﻣ ﻌ ﻪ ﻭﺍﻟﺴِ
ﺡ ﺇﱃ ﺫﻟ
ﻕ ﻋﻠﻰ ﺍﻟﺬﱠﺍﺕ ،ﺑ ﹾﻞ ِﻣ ﻦ ﺍ ِﻻﻧﻔِﺘﺎ ِ
ِﻣ ﻦ ﺍ ِﻻﻧﻄﻮﺍ ِﺀ ﺃﻭ ﺍ ِﻻﻧﻐِﻼ ِ
ﻒ ﻭﺍﻟﻔﹶﻨﺎﺀ.١٩
ﺐ ﻋﻠﻰ ﺍﻟﻀ ﻌ ِ
ﷲ ﻭﺣ ﺪ ﻩ ﻳﺴﺘ ِﻤﺪ ﻗﻮ ﹶﺓ ﺍﻟﺘ ﻐ ﱡﻠ ِ
ﺴ ِﻪ ِﺑﹶﺄﻥﱠ ِﻣ ﻦ ﺍ ِ
ﻑ ﰲ ﻗﹶﺮﺍ ﺭ ِﺓ ﻧ ﹾﻔ ِ
ﺩ ﺭﺑِﻪ ،ﻭﹶﺃ ﹸﻥ ﻳﻌﺘ ِﺮ
ﺼ ﺪ ِﺭ ﻭﺟﻮ ِﺩﻫِﻤﺎ ،ﻳﺘﻨﻌﻤﺎ ِﻥ ِﺑﺪِﻓِﺌﻪِ ،ﻭﻫﺬﻩ ﻫﻲ ﺍﳋﺼﻮﺻﻴ ﹸﺔ
ﷲ ﻣ
ﺁ ﺩ ﻡ ﻭﺣﻮﺍ ُﺀ ﻛﺎﻧﺎ ﻳﻌﻴﺸﺎﻥ ﰲ ﺟﻨِ ﺔ ﻋ ﺪ ٍﻥ ،ﺑﺎﺗِﺼﺎ ٍﻝ ﺩﺍﺋ ٍﻢ ﺑﺎ ِ
ﻁ ﺍﻹﻧﺴﺎ ِﻥ ، ٢٠ﻟﻜﻨﻬﻤﺎ ﺑ ﺪ ﹶﻝ ﹶﺃ ﹾﻥ ﻳﺘﺎﺑِﻌﺎ ﹶﻃﺮﻳ ﹶﻘﻬﻤﺎ ﺑﺎﲡﺎ ِﻩ ﺑﺎﺭِﺋﻬِﻤﺎ ،ﻭﺍﻟﱠﱵ ﺃﺭ ﺷ ﺪﻫﻤﺎ
ﺍﻷﻭﱃ ﻟﻠﺤﺎﹶﻟ ِﺔ ﺍﻟﱠﱵ ﻛﺎﻧﺖ ﹶﻗ ﺒ ﹶﻞ ﺳـﻘﻮ ِ
ﺼﻴِ ﺔ ﻫﺬﻩ
ﺨ ِ
ﲑ ﺇﲡﺎ ِﻫﻬِﻤﺎ ﻭ ﺭﻓﹶﻀﺎ ﺇﺭﺍ ﺩ ﹶﺓ ﺍﷲ ،ﹶﻓ ﻮﺿﻌﺎ ﺇﺭﺍ ﺩﺗﻬﻤﺎ ﻣﻘﺎِﺑ ﹶﻞ ﺇﺭﺍﺩ ِﺓ ﺧﺎﻟ ِﻘﻬِﻤﺎ ﻭﲟﺒﺎ ﺩ ﺭِﺗﻬِﻤﺎ ﺍﻟﺸ
ﺇﻟﻴﻬﺎ ،ﻋﻤﺪﺍ ﺇﱃ ﺗﻐﻴ ِ
ﺴ ﻴﻬِﻤﺎ ﻋﻦ ﺍﷲ.
ﹶﻓﺼﻼ ﻧ ﹾﻔ
ﺿ ٍﻊ
ﺼ ﺪ ﺭ ﺍﳊﻴﺎ ِﺓ ﻭﺍﳋﹸﻠﻮﺩِ ،ﺟ ﻌ ﹶﻞ ﺍﻹﻧﺴﺎﻧﺎﻥ ﺍﻷﻭﻻﻥ )ﺍﳉﺪﺍﻥ ﺍﻷﻭﻻﻥ( ﻧ ﹾﻔﺴﻴﻬﻤﺎ ﰲ ﻭ
ﺤﻮِ ﻝ ﻋﻦ ﺍﷲ ،ﺍﻟﺬﻱ ﻫﻮ ﻣ
ﺬﺍ ﺍﻟﺘ
ﺴ ﺪ
ﻕ ﺍﻟﻜﻴﺎ ِﻥ ﺍﻹﻧﺴﺎﱐﹼ ،ﻓﻴﻤﺮﺽ ﻫﺬﺍﻥ ﺍﻟﺸﺨﺼﺎﻥ ﻟﻠﻤﺮﺓ ﺍﻷﻭﱃ ،ﻳﻔ
ﺲ ﻟﻄﹶﺒﻴ ﻌﺘﻴﻬﻤﺎ ،ﳑﺎ ﹶﺃﺩﻯ ﺇﱃ ﺣ ﺘ ِﻤﻴِ ﺔ ﺗ ﻤﺰِ
ﻣﻌﺎ ِﻛ ٍ
ﺙ
ﻱ ﺍﻹﺭ ﹶ
ﺤ ِﻤﻼِﻧﻪ ،ﹶﺃ ِ
ﺝ ﺍﳉﻨﺔ ،ﻭﻳﻨﻘﻼ ِﻥ ﳍﻢ ﻣﺎ ﻳ
ﺠﺒﺎِﻧﻬﻢ ﺧﺎﺭ
ﺴﺪﺍ ﻫﻤﺎ ﻭﻳ ﺘ ﹶﻠﻔﺎﻥ .ﻭﻋﻨﺪﻣﺎ ﻳﻨﺠﺒﺎ ِﻥ ﺍﻷﻃﻔﺎ ﹶﻝ ﻓﺈﻧﻬﻤﺎ ﻳﻨ ِ
ﺟ
ﻒ ﻓﻘﻂ ،ﻭﺇﻧﻤﺎ ﺍﻟ ﻌﺒِﺜﻴ ﹶﺔ ﻭﺍﻟ ﱡﻈﻠﻢ.٢١
ﺴﺘ ﺘِﺒ ﻊ ﻻ ﺍﻟﻌﺒﻮﺩﻳ ﹶﺔ ﻭﺍﻟﺘ ﹶﻠ
ﳉﻴﲏ ﺍﳌﺮﻳﺾ ،ﻭﻫﺬﺍ ﻳ
ﺍِ
ﺑﺴﺒﺐ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺴﺮﻳﺔ ﻟﻠﺠﻨﺲ ﺍﻟﺒﺸﺮﻱ ،ﱂ ﻳﻜﻦ ﺁﺩ ﻡ ﻭﺣ ﺪ ﻩ ﻫﻮ ﺍﻟﹼﺬﻱ ﺧﻀﻊ ﻟﻠﻤﻮﺕ ،ﺑﻞ ﺃﹸﺧﻀﻌﺖ ﻟﻪ ﺍﻹﻧﺴﺎﻧﻴ ﹸﺔ
ﺕ ﺇﱃ ﲨﻴﻊ
ﲨﻌﺎﺀ ."٢٢ﻣﻦ ﺃﺟ ِﻞ ﺫﻟﻚ ﻛﺄﻧﻤﺎ "ﺑﺈﻧﺴﺎ ٍﻥ ﺩﺧﻠﺖ ﺍﳋﻄﻴﺌﺔ ﺇﱃ ﺍﻟﻌﺎﱂ ﻭﺑﺎﳋﻄﻴﺌﺔ ﺍﳌﻮﺕ ﻭﻫﻜﺬﺍ ﺍﺟﺘﺎﺯ ﺍﳌﻮ
ﻁ ﻣﺎﺩﻳﹰﺎ ﻓﻘﻂ ﺑ ﹾﻞ ﻛﺎﻥ ﺭﻭ ِﺣﻴﹰﺎ
ﺞ ﻋ ِﻦ ﺍﻟﺴ ﹸﻘﻮ ِ
ﻕ ﺍﻟﹼﺬﻱ ﻧﺘ
ﺱ ﺇ ﹾﺫ ﺃﺧﻄﹶﺄ ﺍﳉﻤﻴﻊ" )ﺭﻭ ،(١٢:٥ﻛﺬﻟﻚ ﱂ ﻳ ﹸﻜ ِﻦ ﺍﻟﺘﻤﺰ
ﺍﻟﻨﺎ ِ
18ﻭﻳﺮ ،ﺗﻴﻤﻮﺛﻲ :ﺍﻟﻜﻨﻴﺴﺔ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ )ﺇﳝﺎﻥ ﻭﻋﻘﻴﺪﺓ ( ،ﺻﻔﺤﺔ .٤٣
ﺑﻨﺪﱄ ،ﻛﻮﺳﱵ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٧٨ 19
ﺑﺎﺑﺎﺗﻮﻣﺎﺱ ،ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺩ.ﻏﺮﻳﻐﻮﺭﻳﻮﺱ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٢٦٥ 20
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .٢٦٥ 21
ﻏﺮﻭﻟﻮ ،ﺍﻷﺏ ﺑﻴﺎﺭ :ﻣﻦ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ؟ ،ﺻﻔﺤﺔ .٣٨ 22
7
ﺕ
ﺖ ﺳ ﹾﻠ ﹶﻄ ِﺔ ﺍﳋﻄﻴﺌ ِﺔ ﻭﺍﻟﺸﻴﻄﺎﻥ ،ﻭﻛ ﱡﻞ ﻛﺎﺋ ٍﻦ ﺑﺸﺮﻱ ﺑﺎ
ﻭ ﻣ ﻌﻨ ِﻮﻳﹰﺎ ﺃﻳﻀﹰﺎ .ﻓﺒﻌ ﺪ ﺍﻧﻔﺼﺎ ِﻝ ﺁ ﺩ ﻡ ﻭ ﹸﺫﺭﻳِﺘ ِﻪ ﻋ ِﻦ ﺍﷲ ،ﺃﺻﺒﺤﻮﺍ ﲢ
ﺴﻮ ﺩ ﻩ ﺍﳋﻄﻴﺌ ﹸﺔ ﻭﺍﻟﻔﺴﺎﺩ ) ﻋﺐ ،(١:١٢ﻭ"أجرة الخطيئة ھي موت" )ﺭﻭ.(٢٣:٦
ﻂ ﺑﻪ ﻭﺗ
ﻳﻨﺸﺄ ﰲ ﻋﺎ ٍﱂ ﺗﺤﻴ ﹸ
ﺕ ﺍﻟﻨﻌ ﻤ ﹸﺔ ﻏﺮﻳﺒ ﹰﺔ ﻋﻦ
ﺕ ﺍﳋﻠﻴﻘ ﹸﺔ ﰲ ﻟﻴ ٍﻞ ﺩﺍﻣﺲ ،ﻭﺻﺎﺭ ِ
ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﻓﺘﺢ ﺍﳉﺤﻴ ﻢ ﻋﻠﻰ ﺍﳋﻠﻴﻘﺔ ﻛﻠﱢﻬﺎ ،ﻓﺼﺎﺭ ِ
ﺽ ﺍﻹﺭﺍﺩ ِﺓ ﷲ ﻓﻴﻪ ،٢٣ﻭﺍ ﻣﺘﺪ ﻫﺬﺍ ﺍ ﹶﳌﺮﺽ ،ﻣ ﺮ
ﺽ ﺍﳋﻄﻴﺌﺔ ،ﻣﺮ ﺻﻮ ﺭ ﹸﺓ ﺍ ِ
ﺖ
ﺸﻮ ﻫ
ﺤﺮ ﻙ ﻧﺤ ﻮ ﺍﷲ ،ﻭﺗ
ﺴ ﺮ ﺍﻟﺘ
ﺨِ
ﺍﻹﻧﺴﺎﻥ ،ﹶﻓ
ﺍﳌﺨﺪﻭﻋﺔ ِﺗ ﺒﻌﹰﺎ ﻟﻠﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻨﻴﺼﺼﻲ ،٢٤ﺇﱃ ﳎﻤﻞ ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ .ﻳﺸﺒﻪ ﺍﻟﻘﺪﻳﺲ ﻛﲑﻟﻠﺲ ﻭﺿﻊ ﺍﻹﻧﺴﺎﻥ
ﺲ
ﻂ ﺍﻷﻏﺼﺎ ﹸﻥ ﺃﻳﻀﹰﺎ ﰲ ﺍﳌﺮﺽ .ﻭﻳﻘﻮ ﹸﻝ ﺇﻥﹼ ﻫﺬﺍ ﻣﺎ ﺣﻞﱠ ﺑﺎﻹﻧﺴﺎﻥ ﺇﺫ ﹶﻟِﺒ
ﺴ ﹸﻘ ﹸ
ﳉ ﹾﺬ ﺭ ﻣﻨﻬﺎ ﺗ
ﺽﺍﹶ
ﺑﺼﻮﺭﺓ ﺍﻟﻨ ﺒﺘ ِﺔ ﺍﻟﱠﱵ ﺇ ﹾﻥ ﻣ ِﺮ
ﳉ ﹾﻠ ِﺪﻳﺔ.٢٥
ﺕﺍ ِ
ﹶﺃﻗﻤﻄ ﹶﺔ ﺍﻟﻔﺴﺎ ِﺩ ﻭﺍﳌﻮ ِ
ﺻﻮﺭ ﹸﺓ
ﺖ
ﲔ ﺗﺸﻮ ﻫ
ﺕ ﻋ ﹶﻠﻴ ِﻪ ﺣ
ﲔ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﻟﻄﱠﺒﻴﻌﺔ ،ﻭﺗ ﻤﺮ ﺩ
ﷲﺑ
ﺴ ﹾﻘ ﹶﻄ ِﺔ ﺍﻹﻧﺴﺎ ِﻥ ﺑ ﹶﻄ ﹶﻞ ﺍ ِﻻﻧﺴﺠﺎ ﻡ ﺍﻟﱠﺬﻱ ﹶﺃ ﻋﺪ ﻩ ﺍ ُ
ِﺑ
ﺖ ﻟﻚ" )ﺗﻚ ١٧:٣ﻭ
ﺴﻜﹰﺎ ﺗﻨِﺒ
ﻚ ،ﻭ ﺷﻮﻛﹰﺎ ﻭ ﺣ
ﻚ .ﲟﺸﻘﹼ ٍﺔ ﺗﺄﻛ ﹸﻞ ﻣﻨﻬﺎ ﻛﻞﱠ ﺃﻳﺎﻡ ﺣﻴﺎﺗ
ﺴﺒِﺒ
ﺽ ِﺑ
ﺍﷲ ﻓﻴﻪ" :ﻣﻠﻌﻮﻧ ﹲﺔ ﺍﻷﺭ
ﻚ
ﺕ ﺗﺆ ِﺫﻳ ِﻪ ﻭﺍﳉﺮﺍﺛﻴ ﻢ ﺗ ﹾﻔﺘ
ﳊﻴﻮﺍﻧﺎ
ﺕﺍﹶ
ﺕ ﻟﻺﻧﺴﺎﻥ ،ﻭﹶﺃ ﺧ ﹶﺬ ِ
ﺙ ﻭﻧ ﹶﻜﺒﺎ ٍ
ﺐ ﻭ ﹶﻛﻮﺍ ِﺭ ﹶ
ﺖ ﺍﻟﻄﱠﺒﻴﻌ ﹸﺔ ﻣﺼﺪ ﺭ ﻣﺘﺎ ِﻋ
ﺤ ِ
ﺻﺒ
،(١٨ﻭﹶﺃ
ﺙ ﹶﺃﻭ ﹶﻝ
ﺸ ِﺮﻳﺔِ ،ﻣﻤﺎ ﹶﺃ ﺣ ﺪ ﹶ
ﺏ ﺍ ِﻻﻧﻘﺴﺎ ﻡ ﺇﱃ ﺳﺎﺋ ِﺮ ﺍﻟﺒ
ﺸﺮ ،ﻭﺗﺴﺮ
ﲔ ﺳﺎﺋ ِﺮ ﺍﻟﺒ
ﺖ ﺍﻟ ﻮ ﺣ ﺪ ﹸﺓ ﺑﻴﻨ ﻪ ﻭﺑ
ﺼﺪ ﻋ ِ
ﺴ ﹾﻘ ﹶﻄِﺘ ِﻪ ﺗ
ﺑﻪ .٢٦ﻭِﺑ
ﻚ
ﱐ ﺇﱃ ﺗﻔﻜﹼ ٍ
ﺽ ﺍﻟﻜﻴﺎ ﹸﻥ ﺍﻹﻧﺴﺎ ﱡ
ﲔ ﺃﺧﺎﻩ .ﻭِﺑﻬﺬﺍ ﺍﻟﺒ ﻌ ِﺪ ﻋ ِﻦ ﺍﷲ ،ﺗﻌﺮ
ﲔ ﹶﻗﺘ ﹶﻞ ﻗﺎﻳ
ﺦ ﺍﻟﺒﺸﺮﻳﺔ ،ﺣ
ﺕ ،ﰲ ﺗﺎﺭﻳ ِ
ﺣﺎﻟ ِﺔ ﹶﻗ ﺘ ٍﻞ ،ﻣﻮ ٍ
ﺐ
ﺽ ﺷﻬﻮﺍﺗِﻪ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻭﻛﺄﻧﻪ ﻏﺮﻳ
ﰲ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳉﺴ ِﺪ ﻭﺍﻟﺮﻭﺡ ﻓﺄﺻﺒﺢ ﻟﻠﺠﺴ ِﺪ ﺍﺳﺘﻘﻼﹸﻟﻪ ،ﻭﺃﺧﺬ ﳛﺎﻭ ﹸﻝ ﻓﺮ
ﻋﻨﻪ ،٢٧ﻭﺿﻌﻔﺖ ﺍﻹﺭﺍﺩﺓ ﺇﱃ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻜﻤﺎﻝ ،ﻭﺻﺎﺭ ﺍﻹﻧﺴﺎﻥ ﻣﻴﺎ ﹰﻻ ﺇﱃ ﺍﻟﺸﺮ ﺃﻛﺜ ﺮ ﻣﻦ ﺍﳋ ِ
ﲑ ﺑﻌ ﺪ ﺗﻌﻮِ ﺩﻩ ﻋﻠﻴﻪ .
ﺍﻟﻨﺘﻴﺠ ﹸﺔ ﺍﳌﺨﻴﻔ ﹸﺔ ﻟﻠﺨﻄﻴﺌ ِﺔ ﻫﻲ ﻗﻄ ﻊ ﺍﻹﻧﺴﺎ ِﻥ ﺍﻟﺸﺮﻛ ﹶﺔ ﻣﻊ ﺍﷲ ،ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺗﻔﻘ ﺪ ﺍﻟﻨﻔﺲ ﺍﻟﻌﻨﺼ ﺮ ﺍﻷﺳﺎﺱ
ﳊﻴﺎﺎ ،ﺃﻱ ﺃﻥ ﺗﻔﻘﺪ ﻗﻮﻯ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﶈﻴﻴﺔ ،ﺍﻷَﻣ ﺮ ﺍﻟﹼﺬﻱ ﻳ ﻌ ﹸﻘﺒ ﻪ ﺣﺘﻤﹰﺎ ﺍﳌﻮﺕ .ﻭﻫﺬﺍ ﻣﺎ ﺣﺼﻞ ،ﻭﲢﻘﹼﻖ ﺗﻨﺒﻴ ﻪ ﺍﷲ
ﻟﻺﻧﺴﺎﻥ" :ﻭﺃﻣﺎ ﺷﺠﺮﺓ ﻣﻌﺮﻓﺔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻓﻼ ﺗﺄﻛﻞ ﻣﻨﻬﺎ ﻷﻧﻚ ﻳﻮﻡ ﺗﺄﻛﻞ ﻣﻨﻬﺎ ﻣﻮﺗﹰﺎ ﲤﻮﺕ" )ﺗﻚ .(١٧:٢ﻫﺬﻩ
ﲑ ﻋﻦ ﻣﺮﺃﻯ ﺍﷲ ﺃﻭ ﺭﺅﻳﺔ ﺍﷲ ﺍﻟﱠﱵ ﻛﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺪﻧ ﻮ ﺇﻟﻴﻬﺎ ﺃﻭﻟﺌﻚ
ﺍﻟﺸﺠﺮ ﹸﺓ ﺍﻟﱠﱵ ﻫﻲ ﺑﺎﳊﻘﻴﻘﺔ ﻟﻴﺴﺖ ﺳﻮﻯ ﺗﻌﺒ ٍ
ﺐ ﻗﹶﻮ ِﻝ ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻼﻫﻮﰐ.٢٨
ﺴ ِ
ﺐ ﻋﻠﻰ ﺣ
ﺍﻟﱠﺬﻳﻦ ﺑﻠﻐﻮﺍ ﺍﻟﻜﻤﺎﻝ ﺑﺎ ِﳌﺮﺍ ِﻥ ﻭﺍﻟﺘﺪﺭﻳ ِ
ﺧﻀﺮ ،ﺍﳌﻄﺮﺍﻥ ﺟﻮﺭﺝ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ ٢٢ﻭ.٢٣ 23
ﻃﺮﺍﺑﻠﺴﻲ ،ﺩ .ﻋﺪﻧﺎﻥ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .١٤١ 24
ﻓﻼﺧﻮﺱ ،ﺍﳌﻴﺘﺮﻭﺑﻮﻟﻴﺖ ﺇﻳﺮﻭﺛﻴﻮﺱ :ﺍﻟﻔﻜﺮ ﺍﻟﻜﻨﺴﻲ ﺍﻷﺭﺛﻮﺫﻛﺴﻲ ،ﺗﻌﺮﻳﺐ ﺍﻷﺏ ﺃﻧﻄﻮﺍﻥ ﻣﻠﻜﻲ ،ﺻﻔﺤﺔ .١٥٢ 25
ﺑﻨﺪﱄ ،ﻛﻮﺳﱵ .ﻭﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺆﻟﻔﲔ :ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﺴﻴﺤﻴﺔ ،ﺻﻔﺤﺔ .٩٤ 26
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .٩٣ 27
ﳐﺘﺎﺭﺍﺕ ﻣﻦ ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻼﻫﻮﰐ ﺍﻟﻨﺰﻳﻨﺰﻱ ،ﺗﻌﺮﻳﺐ ﺍﻷﺳﻘﻒ ﺍﺳﺘﻔﺎﻧﻮﺱ ﺣﺪﺍﺩ ،ﺻﻔﺤﺔ .١٨٠ 28
8
ﺕ:
ﺱ ﻭﺍﻵﺑﺎ ِﺀ ﻋ ِﻦ ﺍﳌﹶﻮ ِ
ﺗﻌﻠﻴ ﻢ ﺍﻟﻜِﺘﺎﺏ ﺍﳌﻘﺪِ
ﻚ ِﻣ ﻦ ﺧِﻼ ِﻝ ﺍﻟﺘﺠ ِﺮﺑﺔ" ،ﻫﺬﺍ ﻣﺎ
ﻑ ﺫﻟ
ﺲ ﺍﻟﺒﺸﺮﻱ ﻫﻮ ﺍﳉﻨﺲ ﺍﻟﻮﺣﻴﺪ ﺍﻟﱠﺬﻱ ﻳﻌﺮﻑ ﺇﻧ ﻪ ﺳﻴﻤﻮﺕ ،ﻭﻫﻮ ﻳﻌ ِﺮ
"ﺇﻥﱠ ﺍﳉﻨ
ﻳﻘﻮﻟﻪ ﺍﻟﺸﺎﻋ ﺮ ﺍﻟﻔﺮﻧﺴﻲ ﻓﻮﻟﺘﲑ. ٢٩
ﺤ ﱡﻞ ﻭﻟﻦ ﻳﺒﻘﻰ ﻣﻨﻬﺎ
ﺸ ِﺮ ﻣﺎﺋﺘﻮ ﹶﻥ ﻻ ﻣﺤﺎﻟﹶﺔ ،ﻭﺃﻥﱠ ﺍﳌﺎﺩ ﹶﺓ ﺳﺘﻀ ﻤ ِ
ﺕ ﻫﻲ ﹸﻛﻠﹼﻴ ﹲﺔ ﻭﻣﻄ ﹶﻠ ﹶﻘ ﹲﺔ ،ﲟﻌﲎ ﹶﺃﻥﱠ ﺟﻤﻴ ﻊ ﺍﻟﺒ
ﺇﻥﱠ ﻃﹶﺒﻴ ﻌ ﹶﺔ ﺍﳌﻮ ِ
ﺻﺢ
ﺕ ﻳﺘـﺒ ﻊ ﻣ ﻊ ﺍﳉﹶﻤﻴ ِﻊ ﺳﻴﺎ ﺳ ﹰﺔ ﺩﳝﻮﻗﺮﺍﻃﻴ ﹰﺔ ﺗﻘﻮ ﻡ ﻋﻠﻰ ﺍﳌﺴﺎﻭﺍ ِﺓ ﺍﳌﹸﻄ ﹶﻠ ﹶﻘﺔِ ،ﺇ ﹾﻥ
ﺤ ﹸﻈ ﻪ ،٣٠ﳍﺬﺍ ﻗﻴ ﹶﻞ ﺇﻥﱠ ﺍﳌﻮ
ﺷﻲ ٌﺀ ﻧﻠ
ﺱ ﻭﺍﻷﻋﺮﺍﻕ .ﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺃ ﰲ ﺧِﺪ ﻣ ِﺔ ﺍﳉﻨﺎ ِﺯ ،ﰲ
ﲔ ﺍﻷﺟﻨﺎ ِ
ﺕ ﻭﻻ ﺑ
ﲔ ﺍﻷﻟﻮﺍ ِﻥ ﻭﺍﻟﻄﱠﺒﻘﺎ ِ
ﻑ ﺍﻟﺘﻤﻴﻴ ﺰ ﺑ
ﺍﻟﺘﻌﺒﲑ ،ﻓﻼ ﻳﻌﺮ
ﺴﻴﺔ" :ﻷﻧﻨﺎ ﲨﻴﻌﻨﺎ ﺳﻨﺰﻭﻝ ﻭﳕﻮﺕ ،ﺍﳌﻠﻮﻙ ﻭﺍﻟﺮﺅﺳﺎﺀ ﻭﺍﻟﻘﻀﺎﺓ ﻭﺍﻟﺰﻋﻤﺎﺀ ،ﺍﻷﻏﻨﻴﺎﺀ ﻭﺍﻟﻔﻘﺮﺍﺀ ﻭﻛ ﱡﻞ
ﺴﺘِﻨﺎ ﺍﻷﺭﺛﻮﺫﹸﻛ ِ
ﻛﹶﻨﻴ
ﻼ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ﺳﻨﺮﺍﻫﻢ ﻣﻄﺮﻭﺣﲔ ﰲ ﺍﻟﻘﺒﻮﺭ ...ﻓﺄﻱ ﻫﻮ ﺍﳌﻠﻚ؟ ﺃﻱ ﻫﻮ ﺍﳉﻨﺪﻱ؟ ﺃﻱ
ﻃﺒﻴﻌ ِﺔ ﺍﻟﺒﺸﺮ ،ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻗﺒ ﹰ
ﻫﻮ ﺍﻟﻐﲏ ﺃﻭ ﺍﻟﻔﻘﲑ؟ ﺃﻱ ﻫﻮ ﺍﻟﺼﺪﻳﻖ ﺃﻭ ﺍﳋﺎﻃﺊ؟". ٣١
ﻟﻜﻦ ،ﺭﻏﻢ ﻫﺬﺍ ﺍﻟﻄﺎﺑﻊ ﺍﻟﺸﻤﻮﱄﹼ ﻟﻠﻤﻮﺕ ،ﻓﻬﻮ ﳛﻤﻞ ﻃﺎﺑﻌﹰﺎ ﺷﺨﺼﻴﹰﺎ ﺃﻳﻀﺎﹰ ،ﺇﺫ ﻛﻞﹼ ﺇﻧﺴﺎ ٍﻥ ﻻ ﺑﺪ ﺃﻥ ﳝﻮﺕ ﻭﺣﺪﻩ ،ﻭﻻ
ﺴ ﻪ ،ﻭﻻ ﳝﻜﻦ ﻷﺣ ٍﺪ ﺃﻥ ﳝﻮﺕ ﻧﻴﺎﺑ ﹰﺔ ﻋﻨﻪ ﺍﻭ ﺑﺪ ﹰﻻ ﻣﻨﻪ .
ﺑﺪ ﺃﻥ ﳝﻮﺕ ﻫﻮ ﻧﻔ
ﲔ ﻭﻋﺪ ِﻡ ﺍﻟﻴﻘﲔ ،ﻛﻮ ﹶﻥ ﺍﻹﻧﺴﺎ ِﻥ ﻳﺪﺭ ﻙ ﺣﺘﻤﻴ ﹶﺔ ﻣﻮِﺗﻪ ،ﻭﺑﺎﳌﻘﺎﺑﻞ ﻻ ﻳﺪﺭ ﻙ ﺃﻱ ﺷﻲ ٍﺀ ﻋﻦ
ﻭﺍﳌﻮﺕ ﲝﺪ ﺫﺍﺗِﻪ ﳚﻤ ﻊ ﺑﲔ ﺍﻟﻴﻘ ِ
ﻣﻮِﺗﻪ .ﻓﻬﻮ ،ﻛﻤﺎ ﻗﺎﻝ ﺑﺴﻜﺎﻝ ":ﺇﻥﱠ ﻛﻞﱠ ﻣﺎ ﺃﻋﺮ ﹸﻓﻪ ﻫﻮ ﺃﻧﻪ ﻻ ﺑﺪ ﱄ ﺃﻥ ﺃﻣﻮﺕ ﻋﻤﺎ ﻗﺮﻳﺐ ،ﻭﻟﻜﻨﻲ ﻻ ﺃﺟﻬ ﹸﻞ ﺷﻴﺌﹰﺎ ﻗﺪ ﺭ
ﻣﺎ ﺃﺟﻬﻞ ﻫﺬﺍ ﺍﳌﻮﺕ ﺍﻟﱠﺬﻱ ﻟﻴﺲ ﱄ ﻋﻠﻴﻪ ﻳﺪﺍﻥ!".٣٢
ﺺ ﻭﺁﺧﺮ ،ﻻ ﺳﻴﻤﺎ ﲝﺴﺐ ﻣﺎ ﻳﺮﺗﺒﻂ
ﺐ ﻭﺁﺧﺮ ،ﺑﲔ ﺷﺨ ٍ
ﻒ ﺑﲔ ﺣﻘﺒ ٍﺔ ﺗﺎﺭﳜﻴٍ ﺔ ﻭﺃﺧﺮﻯ ،ﺑﲔ ﺷﻌ ٍ
ﺍﻟﻨﻈﺮ ﹸﺓ ﺇﱃ ﺍﳌﻮﺕ ﲣﺘﻠ
ﺕ ﺩﻳﻨﻴٍ ﺔ ﺃﻭ ﻓﻠﺴﻔﻴﺔ .ﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺃﻥﱠ ﺍﳊﻴﺎﺓ ﰲ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺴﺖ ﺑﻴﻮﻟﻮﺟﻴ ﹰﺔ ﺃﻭ
ﺬﺍ ﺍﻟﺸﺨﺺ ﺃﻭ ﺍﳉﻤﺎﻋﺔ ﻣﻦ ﻣﻌﺘﻘﺪﺍ ٍ
ﻼ ﰲ ﺍﻟﻮﺟﻮﺩ
ﺕ ﻛﻴﻔﻴٍ ﺔ ﺗﻮﺍ ِﻛﺒﻬﺎ ﺭﻏﺒ ﹲﺔ ﰲ ﺍﻟﺘﺤﺮِ ﺭ ِﻣﻤﺎ ﻫﻮ ﺯﺍﺋﻞ ،ﻭﺃﻥﹼ ﺃ ﻣ ﹰ
ﺽ ﻟﺘﺤﻮﻻ ٍ
ﹶﻛﻤﻴ ﹰﺔ ﻓﺤﺴﺐ ،ﻭﺇﻧﻤﺎ ﻫﻲ ﺗﺘﻌﺮ
ﺍﻟﺒﺸﺮﻱ ﺑﻌﺪ ﺍﳌﻮﺕ ﻫﻮ ﺃﻣ ﺮ ﺣﺘﻤﻲ.٣٣
ﻭﻫﻨﺎﻟﻚ ﻣﻦ ﻳﺮﻯ ﰲ ﺍﳌﻮﺕ "ﺃﻧﻪ ﻟﻴﺲ ﺑﻨﻜﺘ ٍﺔ ﺳﺨﻴﻔ ٍﺔ ﻭﺇﻧﻤﺎ ﻫﻮ ﻳﻨﻬﻲ ﺍﳊﻴﺎ ﹶﺓ ﺑﺄﺳﺮﻫﺎ ،ﻭﺃﻥﹼ ﺍﻟﻮﺟﻮﺩ ﺑﺴﺒﺒﻪ ﻳﻠﺤﻖ ﲟﺮﺗﺒﺔ
ﺕ ﻛﺜﲑ ﹲﺓ ﰲ
ﳋﻠﹸﻮ ﺩ ﺍﻟ ﻮﺣِﻴﺪ ،ﺗﺎِﻟﻴﺎ ،ﻫﻮ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺍﳊﻴﺎﺓ ﰲ ﺍﻟﻨﺴﻞ ﺍﻟﺒﺸﺮﻱ ﻋﻠﻰ ﺍﻷﺭﺽ" .٣٤ﻭﻫﻨﺎﻙ ﻃﺮﻭﺣﺎ
ﺍﻟﻌﺪﻡ .ﻓﹶﺎ ﹸ
ﺐ ﻣﺎ ﻳﻮﺍﻓ ﻖ ﻣﻌﺘﻘﺪﺍِﺗ ِﻬﻢ ﻭﺃﻓﻜﺎ ِﺭﻫﻢ. ٣٥
ﺕ ﲝﺴ ِ
ﺦ ﲢﺎﻭ ﹸﻝ ﺃﻥ ﺗﻈﻬ ﺮ ﻣﺎﻫﻴ ﹶﺔ ﺍﳌﻮ ِ
ﺍﻟﺘﺎﺭﻳ ِ
ﺷﻮﺭﻭﻥ ،ﺟﺎﻙ :ﺍﳌﻮﺕ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻐﺮﰊ ،ﺗﺮﲨﺔ ﻛﺎﻣﻞ ﻳﻮﺳﻒ ﺣﺴﲔ ،ﺻﻔﺤﺔ .١٨ 29
ﻛﻠﻮﺯ ،ﻓﺮﺍﻧﻚ :ﺍﻟﻨﻬﺎﻳﺔ )ﺍﻟﻜﻮﺍﺭﺙ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺍﺛﺮﻫﺎ ﰲ ﻣﺴﺎﺭ ﺍﻟﻜﻮﻥ( ،ﺗﺮﲨﺔ ﺩ .ﻣﺼﻄﻔﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻬﻤﻲ ،ﺻﻔﺤﺔ .٢٥٤ 30
ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﺍﻷﻓﺨﻮﻟﻮﺟﻲ ،ﺧﺪﻣﺔ ﺍﳉﻨﺎﺯ. 31
ﺷﻮﺭﻭﻥ ،ﺟﺎﻙ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٥ 32
ﻣﺎﻛﻮﺭﻱ ،ﺟﻮﻥ :ﺍﻟﻮﺟﻮﺩﻳﺔ ،ﺗﺮﲨﺔ ﺩ .ﺇﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺇﻣﺎﻡ ،ﺻﻔﺤﺔ ٣٦٤ﻭ.٣٦٥ 33
ﺍﳌﻮﺕ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻐﺮﰊ ،ﺻﻔﺤﺔ ٢٠٧ﻭ.٢٠٨ 34
ﳌﺰﻳﺪ ﻣﻦ ﺍﻹﺿﻄﻼﻉ ﻋﻠﻰ ﻣﻔﺎﻫﻴﻢ ﺍﳌﻮﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻨﺪ ﺍﻟﺸﻌﻮﺏ ﺍﻟﺸﺮﻗﻴﺔ ﺍﻟﻘﺪﳝﺔ ﺭﺍﺟﻊ :ﻛﻮﻟﺮ ،ﺟﻮﻥ :ﺍﻟﻔﻜﺮ ﺍﻟﺸﺮﻗﻲ ﺍﻟﻘﺪﱘ، 35
ﺗﺮﲨﺔ ﻛﺎﻣﻞ ﻳﻮﺳﻒ ﺣﺴﲔ ،ﺳﻠﺴﻠﺔ ﻋﺎﱂ ﺍﳌﻌﺮﻓﺔ – ﺍﻟﻜﻮﻳﺖ ،ﲤﻮﺯ .١٩٩٥
9
ﺐ ﻋﺎﺵ
ﺱ ﻭﺍﻵﺑﺎﺀ ﺑﺎﳌﻮﺕ؟ ﻭﻣﺎ ﻫﻲ ﺍﳋﱪ ﹸﺓ ﺍﻟﱠﱵ ﻛﻮﻧﻬﺎ ﺷﻌ
ﺏ ﺍﳌﻘﺪِ
ﻱ ﺍﻟﻜﺘﺎ ِ
ﺡ ﻋﻠﻴﻨﺎ ﺍﻵﻥ :ﻣﺎ ﻫﻮ ﺭﺃ
ﺍﻟﺴﺆﺍ ﹸﻝ ﺍﻟﱠﺬﻱ ﻳﻄﺮ
ﺍﳊﻴﺎﺓ ﻣﻊ ﺍﷲ ﺇﻥ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﺃﻭ ﺍﳉﺪﻳﺪ ﺃﻭ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻼﺣﻘﺔ؟
ﺖ ﺍﻹﳝﺎﻥ ﺑﻮﺟﻮﺩ ﺍﳊﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻗﻴﺎﻣﺔ ﻣﺴﺘﻘﺒﻠﻴﺔ ﺑﻄﺮﻳﻘ ٍﺔ ﻣﺎ ،ﻛﺎﻥ ﻳﺘ
ﺴﺮﺏ ﺗﺪﺭﳚﻴﹰﺎ ﻛﹶﻨﻮ ٍﺭ ﺧﺎ ِﻓ ٍ
ﻟﻴﻘﻮﻯ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﻌﺐ ﺍﻟﻌﱪﺍﱐ ﺍﺑﺘﺪﺍ ًﺀ ﻣﻦ ﺍﻷﺑﺮﺍﺭ ﺍﻟﻘﺪﻣﺎﺀ ﺍﻟﺬﻳﻦ ﺳﺎﺭﻭﺍ ﻣﻊ ﺍﷲ ،ﻣﺜﻞ ﺃﺧﻨﻮﺥ ﻭﺻﻮ ﹰﻻ ﺇﱃ
ﻓﺘﺮﺓ ﺍﳌﻜﺎﺑﻴﲔ.٣٦
ﰲ ﺍﻟﺒﺪﺀ ﻛﺎﻥ ﺍﻻﻋﺘﻘﺎ ﺩ ﻋﻨﺪ ﺷﻌﺐ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻫﻮ ﺃﻥ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺣﻴﺎ ﹲﺓ ﺑﺎﳌﻌﲎ ﺍﻟﺼﺤﻴﺢ ،ﺑﻞ ﺃﻥﹼ ﻛﻞﹼ ﺷﻲﺀ
ﻒ ﻫﺰﻳﻞ ،ﺧﻴﺎﻝ ،ﻇﻞﹼ ،٣٧ﻳﻀﺒﻂ ﰲ ﻣﻜﺎﻥ
ﺳﻴﻨﺘﻬﻲ ،ﻟﻜﻨﻪ ﻟﻦ ﻳﻔﲎ ﺑﺎﻟﻜﻠﹼﻴﺔ ﻭﺇﻧﻤﺎ ﻳﺒﻘﻰ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺎﺋﻦ ﺍﻟﺒﺸﺮﻱ ﻃﻴ
ﻳﺴﻤﻰ ﺍﳉﺤﻴﻢ )ﺍﻟﺸﻴﺌﻮﻝ( .٣٨ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﺍﻟﱠﺬﻱ ﺗﺬﻫﺐ ﺇﻟﻴﻪ ﺍﻷﻃﻴﺎﻑ ﻫﻮ ﻋﻠﻰ ﺷﻜﻞ ﺣﻔﺮﺓٍ ،ﺑﺌﺮ ﻋﻤﻴﻖ ،٣٩ﻭﻛﺄﻧﻪ
ﺕ ﻭﻧﺴﻴﺎ ﹲﻥ ) ﻣﺰ ، ٤:٦ﻣﺰ ،٨٨ﺃﻳﻮﺏ .( ١٣:١٧ﻛ ﱡﻞ ﺍﻷﻣﻮﺍﺕ
ﺖ ) ﻣﺰ ، (١٩:١١٥ﻓﻴﻪ ﻫﻼ ﻙ ﻭﻇﻠﻤﺎ
ﻣﻮﻗﻊ ﺻﻤ ٍ
ﻳﺸﺘﺮﻛﻮﻥ ﰲ ﻧﻔﺲ ﺍﳌﺼﲑ ﺍﻟﺒﺎﺋﺲ ) ﺃﻳﻮﺏ ،(١٩ -١٣:٣ﰲ ﻫﺬﺍ ﺍﳌﻮﻗﻊ ،ﻭﺇﻥ ﺗﻔﺎﻭﺗﺖ ﺩﺭﺟﺎﺕ ﺧﺰﻳﻬﻢ )ﺣﺰ
.(٣٢-١٧:٣٢ﺍﻷﻣﻞ ﻣﻔﻘﻮﺩ ﻭﻣﻌﺮﻓﺔ ﺍﷲ ﻣﻌﺪﻭﻣ ﹲﺔ ،ﻟﻴﺲ ﻣﻦ ﺷﻌﻮﺭ ﲟﻌﺠﺰﺍﺗﻪ ﻭﻻ ﺗﺴﺎﺑﻴﺢ ﺗﻘﺪﻡ ﺇﻟﻴﻪ )ﻣﺰ ،٦:٦
.٤٠(١٣-١٢:٨٨ ،١٠:٣٠
ﺕ ﹶﺃﻧ ﻪ ،ﻋِﻨ ﺪ ﺍﻟﻴﻬﻮﺩﻱ ﺍﳌﺆﻣﻦ ،ﻟﻴﺲ ﻣﺸﻜﻠ ﹰﺔ ﲝﺪ ﺫﺍﺗﻪ ،ﺑﻞ ﺍﳌﺸﻜﻠﺔ ﻫﻲ ﺑﺄﻧﻪ ﻳﺮﻯ ﰲ
ﺃﻣﺎ ﺍﻟﺸﻲﺀ ﺍﳌﻬﻢ ﰲ ﻣﻮﺿﻮﻉ ﺍﳌﻮ ِ
ﺴﻬﺎ" :ﻷﻥﱠ ﺭﲪﺘﻚ ﺃﻓﻀ ﹸﻞ ﻣﻦ
ﻉ ﺍﻟﻌﻼﻗ ِﺔ ﺑﻴﻨ ﻪ ﻭﺑﲔ ﺍﷲ .ﻭﺍﻟﻌﻼﻗ ﹸﺔ ﺑﲔ ﺍﳌﺆﻣ ِﻦ ﻭﺍﷲ ﻫﻲ ﺃﲦ ﻦ ﻣﻦ ﺍﳊﻴﺎ ِﺓ ﻧﻔ ِ
ﺍﳌﻮﺕ ﺍﻧﻘﻄﺎ
ﺍﳊﻴﺎﺓ" )ﻣﺰ .٤١(٣:٦٣ﻫﺬﺍ ﻳﻌﺘﱪ ،ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ ،ﻋﺬﺍﺑﹰﺎ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻔﻨﺎﺀ ﻭﺍﻟﺰﻭﺍﻝ ،ﻓﺎﻟﻄﻴﻒ ﻻ ﻳﺴﺒﺢ ﺍﷲ:
ﻋﻄﻴﺔ ،ﺍﻷﺏ ﺩ .ﺟﻮﺭﺝ :ﺍﻟﻜﻮﻥ ﺑﲔ ﺍﻷﺳﻄﻮﺭﺓ ﻭﺍﻟﻌِﻠﻢ ،ﺻﻔﺤﺔ .٥٦ 36
ﺃﺣﺪ ﺍﻟﻨﻌﻮﺕ ﺍﻷﻛﺜﺮ ﺇﺳﺘﻌﻤﺎ ﹰﻻ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺍﻷﻣﻮﺍﺕ ﻫﻮ " ﺭﻓﺎﺋﻴﻢ" ،ﻭﻫﻮ ﻟﻔﻆ ﻏﺎﻣﺾ ﻳﺘﺮﺟﻢ ﻋﺎﺩ ﹰﺓ ﺑـ " ﻇﻼﻝ " ﻭﻛﺎﻥ ﻳﺪ ﱡﻝ 37
ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﳉﺒﺎﺑﺮﺓ ﺍﻟﱠﺬﻳﻦ ﺳﻜﻨﻮﺍ ﺍﻷﺭﺽ ﰲ ﺍﻟﺰﻣﻦ ﺍﻟﻘﺪﱘ ،ﻭﻋﻠﻰ ﺁﳍ ِﺔ ﳑﻠﻜﺔ ﺍﻷﻣﻮﺍﺕ ﰲ ﺃﻭﻏﺎﺭﻳﺖ.
ﺭﺍﺟﻊ :ﻣﺮﺷﺪﻭﺭ ،ﺃﻻﻥ :ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .١٦
ﻳﻔﺮﻕ ﺷﺮﺍﺡ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﺑﲔ ﺍﳉﺤﻴﻢ ﻭﺟﻬﻨﻢ ،ﻓﺎﳉﺤﻴﻢ ﻫﻮ ﺷﻴﺌﻮﻝ )ﻳﺪﻋﻰ ﺃﻳﻀﹰﺎ ﺗﺮﺗﺎﺭﻭﺱ ﺃﻭ ﻃﺮﻃﺮﻭﺱ( ﻫﻮ ﻣﺜﻮﻯ ﺍﻷﻣﻮﺍﺕ 38
)ﺍﻟﱠﺬﻱ ﻋﺮﻓﻪ ﺍﻷﺷﻮﺭﻳﻮﻥ ﺍﻟﺒﺎﺑﻠﻴﻮﻥ ﺑـ )ﺃﺭﺍﻟﻮ( ﻭﺍﻟﻴﻮﻧﺎﻧﻴﻮﻥ ﺑـ )ﺁﺫﻳﺲ(( ﻫﻮ ﻣﻜﺎﻥ ﻳﻨﺰﻝ ﺇﻟﻴﻪ ﻛ ﱡﻞ ﺍﻷﺣﻴﺎﺀ )ﺇﺵ ،١٨:٣٨ﺣﺰ
(١٤:٣١ﻭﻟﻦ ﻳﺼﻌﺪﻭﺍ ﻣﻨﻬﺎ ﺃﺑﺪﹰﺍ )ﻣﺰ ،١٠:٨٨ﺃﻱ (٩:٧ﺇﻧﻪ ﻣﻘﺮ ﺍﻷﻣﻮﺍﺕ ،ﻣﻘﺮ ﺇﻧﺘﻘﺎﱄ ،ﺑﻴﻨﻤﺎ ﺟﻬﻨﻢ ﻓﻬﻲ ﺍﺳﻢ ﻋﻠﻢ ﻳﻬﻮﺩﻱ ﻳﻄﻠﻖ
ﻋﻠﻰ ﺃﺧﺪﻭﺩ ﺳﺤﻴﻖ ﻗﺮﻳﺐ ﻣﻦ ﺃﻭﺭﺷﻠﻴﻢ ﻭﻫﻮ ﺩﻻﻟﺔ ﺇﱃ ﺍﳍﻼﻙ ﺍﻷﺑﺪﻱ ،ﺇﻧﻬﺎ ﺗﻔﲏ ﺍﻷﺷﺮﺍﺭ ﰲ ﺍﻷﻫﻮﺍﻝ )ﻣﺰ .(١٩:٧٣ﺭﺍﺟﻊ :ﳎﻤﻮﻋﺔ
ﻣﻦ ﺍﳌﻌﺮﺑﲔ :ﻣﻌﺠﻢ ﺍﻟﻼﻫﻮﺕ ﺍﻟﻜﺘﺎﰊ ،ﺻﻔﺤﺔ ٢٣٠– ٢٢٧ﻭﺃﻳﻀﹰﺎ :ﺑﺮﻳﺎﻧﺸﺎﻧﻴﻨﻮﻑ ،ﺍﻟﻘﺪﻳﺲ ﺇﻏﻨﺎﻃﻴﻮﺱ :ﰲ ﺍﳌﻮﺕ ،ﺗﺮﲨﺔ ﺩﻳﺮ
ﺍﻟﺴﻴﺪﺓ ﻛﻔﺘﻮﻥ ،ﺻﻔﺤﺔ .٢٩ﻭﺃﻳﻀﹰﺎ :ﺑﻨﺪﱄ،ﻛﻮﺳﱵ :ﺃﻣﺜﺎﻝ ﺍﳌﻠﻜﻮﺕ ،ﺻﻔﺤﺔ .٩١
ﻣﻼﺣﻈﺔ :ﺍﳌﺰﺍﻣﲑ ﺍﻟﱵ ﻧﺴﺘﻌﲔ ﺎ ﲤﺘﺪ ﰲ ﺍﻟﺰﻣﻦ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺇﱃ ﺍﻟﻘﺮﻥ ﺍﻟﺜﹼﺎﻟﺚ ﻕ.ﻡ.ﻋﻠﻤﹰﺎ ﺃﻥﱠ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﻳﺮﻗﹼﻮﻥ ﺍﳌﺰﺍﻣﲑ
،١٦،٤٩،٧٣ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﳉﻼﺀ ﺑﻘﻠﻴﻞ ﻧﻈﺮﹰﺍ ﺇﱃ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻮﺍﺭﺩ ﻓﻴﻬﺎ.ﺭﺍﺟﻊ :ﻣﺮﺷﺪﻭﺭ ،ﺃﻻﻥ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٢٤
ﻒ ﻭﺻﻔﹰﺎ ﻋﺎﻣﺎ ﳎﺎﺯﻳﺎ ﺃﻭ ﺷﻌﺮﻳﺎ ﺇﱃ ﻣﺎ ﺗﺆﻭﻝ ﺇﻟﻴﻪ ﺣﺎﻟ ﹸﺔ ﺍﻹﻧﺴﺎ ِﻥ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻭﻫﻮ ﺑﺎﻟﺘﺎﱄ ﻟﻴﺲ ﻋﺎﳌﹰﺎ 39ﻫﺬﻩ ﺍﻟﺘﻌﺎﺑﲑ ﰲ ﺃﻏﻠﺒﻬﺎ ﺻﻮﺭﻳﺔ ﺗ ِ
ﺼ
ﺖ ﺍﻷﺭﺽ ﻛﻤﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﺼﻮﺭ ﺍﻷﺳﻄﻮﺭﻱ ﻋﻨﺪ ﺑﺎﻗﻲ ﺍﻟﺸﻌﻮﺑﻮﺇﳕﺎ ﺇﺷﺎﺭﺍﺕ ﺗﻌﻜﺲ ﺣﺎﻟﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺄﺳﺎﻭﻳﺔ ﺑﻌﺪ
ﻣﻜﺎﻧﻴﺎ ﺧﺎﺻﺎ ﻳﺘﻮﺍﺟ ﺪ ﲢ
ﻣﻮﺗﻪ ﺍﳉﺴﺪﻱ ﻭﺍﻟﱵ ﺣﺼﻠﺖ ﻧﺘﻴﺠ ﹶﺔ ﺍﻹﺑﺘﻌﺎﺩ ﻋﻦ ﻣﺼﺪﺭ ﺍﳊﻴﺎﺓ ﻭﺍﳋﻠﻮﺩ ﺃﻱ ﺍﷲ .ﺭﺍﺟﻊ :ﻋﻄﻴﺔ ،ﺍﻷﺏ ﺩ .ﺟﻮﺭﺝ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ،
ﺻﻔﺤﺔ .٥٥-٥٤
ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺮﺑﲔ :ﻣﻌﺠﻢ ﺍﻟﻼﻫﻮﺕ ﺍﻟﻜﺘﺎﰊ ،ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ.٧٨٠ : 40
41ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﺆﻣﻦ ﺣﻘﻴﻘﻲ ﻳﺼﻞ ﺇﱃ ﻧﻔﺲ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻷﺣﺎﺳﻴﺲ ﻟﺪﺭﺟﺔ ﺍﻹﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﺃﺟﻞ ﺍﻹﳝﺎﻥ.ﺇﻧﻪ ﻳﻘﺪﻡ ﺫﺍﺗﻪ ﻟﻴﺤﺎﻓﻆ
ﻋﻠﻴﻬﺎ.
10
" ﻷﻧﻪ ﻟﻴﺲ ﰲ ﺍﳌﻮﺕ ﺫﻛﺮﻙ ﻭﰲ ﺍﳍﺎﻭﻳﺔ ﻣﻦ ﳛﻤﺪﻙ؟" )ﻣﺰ . (٤:٦
ﺙ ﰲ ﺍﻟﻘﱪ ﺑﺮﲪﺘﻚ ﺃﻭ ﲝﻘﹼﻚ ﰲ ﺍﳍﻼﻙ؟ ﻫﻞ
ﺐ ﺃﻡ ﺍﻷﻃﻴﺎﻑ ﺗﻘﻮﻡ ﲤﺠﺪﻙ؟ ﻫﻞ ﻳﺤﺪ ﹸ
ﺕ ﺗﺼﻨ ﻊ ﺍﻟﻌﺠﺎﺋ
" ﺃﻓﻠﻌﻠﹼﻚ ﻟﻸﻣﻮﺍ ِ
ﺽ ﺍﻟﻨﺴﻴﺎﻥ؟" ) ﻣﺰ .(١٢-١٠:٨٨
ﺗﻌﺮﻑ ﰲ ﺍﻟﻈﻠﻤﺔ ﻋﺠﺎﺋِـﺒﻚ ﻭﺑﺮﻙ ﰲ ﺃﺭ ِ
ﺇﻥ ﺃﺭﺽ ﺍﻟﻨﺴﻴﺎ ِﻥ ﻫﻲ ﺍﳌﻮﺕ ،ﺃﻱ ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﺑﺎﳌﻮﺕ ﻳﺼﺒﺢ ﻣﻨﺴﻴﹰﺎ ﻣﻦ ﺍﷲ ،ﻓﺎﷲ ﻧﻔﺴﻪ ﻻ ﻳﻌﻮﺩ ﻳﺬﻛﹸﺮ ﺍﳌﻮﺗﻰ
ﱪ ﺍﻟﱠﺬﻳﻦ ﻻ ﺗﺬ ﹸﻛﺮﻫﻢ ﻣﻦ ﺑﻌﺪ")ﻣﺰ (٦:٨٨
"ﻣﺜ ﹶﻞ ﺍﻟﻘﺘﻠﻰ ﺍﳌﻀﻄﺠﻌﲔ ﰲ ﺍﻟﻘ ِ
ﻭ "ﻷﻥﱠ ﺍﻷﺣﻴﺎﺀ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻬﻢ ﺳﻴﻤﻮﺗﻮﻥ ،ﺃﻣﺎ ﺍﳌﻮﺗﻰ ﻓﻼ ﻳﻌﻠﻤﻮﻥ ﺷﻴﺌﹰﺎ ﻭﻟﻴﺲ ﳍﻢ ﺃﺟ ﺮ ﺑﻌ ﺪ ﻷﻥﱠ ﺫﻛﺮﻫﻢ ﻧﺴ ﻲ "
)ﺟﺎ .(٥:٩ﻭﻫﺬﻩ ﻫﻲ ﺑﺎﳊﻘﻴﻘﺔ ﺍﳌﺸﻜﻠ ﹸﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱠﱵ ﻛﺎﻥ ﻳﻌﺎﱐ ﻣﻨﻬﺎ ﺍﳌﺆﻣﻦ ﺍﻟﻴﻬﻮﺩﻱ ﺍﳌﺘﻌﻠﹼﻖ ﺑﺎﷲ.٤٢
ﺍﻟﻴﻬﻮﺩ ،ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ،ﻛﺎﻧﻮﺍ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥﱠ ﺑﺮﻛﺎﺕ ﺍﷲ ﻫﻲ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ،ﻟﻜﻦ ﺑﻌﺾ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺍﻟﱠﱵ ﺭﺍﻭﺩﺕ
ﺃﻓﻜﺎ ﺭﻫﻢ ﺟﻌﻠﻬﻢ ﻳﺘﺨﻄﹼﻮﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ .ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺴﺎﺅﻻﺕ:
ﺃﻭ ﹰﻻ :ﻣﻮﺿﻮﻉ ﻋﺬﺍﺏ ﺍﻟﺼﺎﳊﲔ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻓﺮﺡ ﺍﻷﺷﺮﺍﺭ.
ﺛﺎﻧﻴﹰﺎ :ﻣﺼﲑ ﺍﳉﻤﺎﻋ ِﺔ ﺍﻟﻴﻬﻮﺩﻳِ ﺔ ﻛﻠﱢﻬﺎ ،ﻷﻥﱠ ﺍﳉﻤﺎﻋ ﹶﺔ ﺍﻟﻴﻬﻮﺩﻳ ﹶﺔ ﻛﻠﱠﻬﺎ "ﻛﻞﹼ ﺇﺳﺮﺍﺋﻴﻞ" ﺭﺃﺕ ﺃﻥﹼ ﻭﻋﻮﺩ ﺍﷲ ﳍﺎ ﱂ ﺗﻌﻄﻬﺎ
ﺕ ﻛﺜﲑﺓ،
ﺤ ٍﻦ ﻭﻭﻳﻼ ٍ
ﺤ ﹸﻠ ﻢ ِﺑﻬﺎ ،ﻭﺍﻟﱠﱵ ﻛﺎﻧﺖ ﺗﻨﺘﻈﺮﻫﺎ ،ﻭﻷﻧﻬﻢ ﺭﺃﻭﺍ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﻗﺪ ﻣﺮِ ﺑ ِﻤ
ﺍﻟﺴﻌﺎﺩ ﹶﺓ ﺍﻟﻜﺎﻣﻠ ﹶﺔ ﺍﻟﱠﱵ ﺗ
ﻛﺎﻟﺴﱯ ﻭﺍﻟﺘﺸﺮﺩ ﻭﻗﺘﻞ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﻭﺍﻟﻄﹼﺮﺩ ﻣﻦ ﺍﻷﺭﺽ ﰲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ .ﻭﻛﻤﺎ ﻧﺮﻯ ﰲ ﺳﻔﺮ ﺍﳌﺰﺍﻣﲑ ﺃﻥﱠ
ﺍﻹﻧﺴﺎﻥ ﻣﻬﻤﺎ ﻋﻤﺮ ﺬﻩ ﺍﻟﺪﻧﻴﺎ ) ﻭﺍﻟﱠﱵ ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ ﺇﻧﻬﺎ ﻣﻜﺎﻓﺄﺓ ﻣﻦ ﺍﷲ ﺃﻥ ﻳﻌﻤﺮ ﺍﻹﻧﺴﺎﻥ( ﺳﺒﻌﲔ ﺃﻭ ﲦﺎﻧﲔ ﺳﻨﺔ
ﺐ ﺍﳌﺆﻣ ﻦ ﺷﻴﺌﹰﺎ ﻫﺰﻳﻼﹰ،
ﷲ ﺍﻟﺸ ﻌ
ﺕ ﺍﻟﱠﱵ ﻭ ﻋ ﺪ ﺎ ﺍ ُ
ﺐ ﻭﻭﺟ ﻊ ﻭﺑﻠﻴﺔ" )ﻣﺰ (١٩:٩٠ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳋﲑﺍ
ﻓﺄﻛﺜﺮﻫﺎ "ﺗﻌ
ﺐ ﻭﻭﺟ ﻊ" ،ﺇﺫﹰﺍ ﻣﺎ ﻫﻲ ﻫﺬﻩ ﺍﳌﻮﺍﻋﻴ ﺪ ﺍﻟﱠﱵ ﺃﺧﺬﻭﻫﺎ؟ ﻭﻣﺎ ﻫﻲ ﺍﻷﺭﺽ ﺍﻟﱠﱵ ﻭﻋﺪﻫﻢ ﺍﷲ ﺎ ،ﻭﺍﻟﱠﱵ ﻳﺘﺪﻓﹼﻖ
ﻭﺃﻛﺜ ﺮﻫﺎ "ﺗﻌ
ﻣﻨﻬﺎ ﺍﻟﻠﱭ ﻭﺍﻟﻌﺴﻞ؟ ﻭﻣﺎ ﻫﻲ ﺍﳌﻮﺍﻋﻴﺪ ﺑﺎﻟﺴﻌﺎﺩﺓ ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟﱠﱵ ﻛﻠﹼﻤﻬﻢ ﻋﻨﻬﺎ ﺍﻟﺮﺏ؟ ﻣﻦ ﻫﻨﺎ ﺑﺪﺃ ﺍﻟﺸﻌﺐ ﺍﻟﻌﱪﺍﱐﹼ
ﻳﻜﺘﺸﻒ ﺃﻥﱠ ﻣﻮﺍﻋﻴﺪ ﺍﷲ ﱂ ﺗﺘﺤﻘﹼ ﻖ ﺑﻌﺪ ،ﻭﺃﻥﹼ ﺩﺧﻮﹶﻟ ﻬﻢ ﺇﱃ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﻟﻴﺲ ﻫﻮ ﺍﳌﻮﻋﺪ ﺍﳊﻘﻴﻘﻲ ﻭﺇﻧﻤﺎ ﺍﳌﻮﻋﺪ ﻫﻮ
ﺡ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ،
ﺕ ﺑ ﻌ ﺪ ﻭﻟﻜﻨﻪ ﺳﻴﺄﰐ .ﻭﺑﺪﺃﺕ ﺍﻟﻨﻈﺮ ﹸﺓ ﺗﺘﺒ ﹾﻠ ﻮ ﺭ ﺃﻥﱠ ﺑ ﺮ ﹶﻛ ﹶﺔ ﺍﷲ ﻟﻴﺴﺖ ﻣﺮﺗﺒﻄ ﹰﺔ ﲟﺴﺮ ِ
ﻣﺴﺘﻘﺒﻠﻲ ،ﱂ ﻳﺄ ِ
ﻭﺇﻧﻤﺎ ﺗﺘﺨﻄﹼﻰ ﻫﺬﻩ ﺍﻟﻔﺎﻧﻴﺔ. ٤٣
ﺐ ِﻣﻦ ﻓﺮﻋﻮﻥ ﱂ ﻳﺤﺮ ﺭ ﻩ ﻻ ﻣﻦ ﺍﻟﺸﻘﺎﺀ ﻭﻻ ﻣﻦ ﺍﳌﻮﺕ ﻭﻻ ﻣﻦ ﺍﻟﺸﺮ ،ﻻ ﺑﻞ ﻳﺮﻯ ﺃﻣﺎﻣﻪ ﺃﻥﹼ ﺍﻟﺒﺎﺭ
ﺇﻥﹼ ﲢﺮ ﺭ ﺍﻟﺸﻌ ِ
ﺶ ﰲ ﺭﺧﺎﺀ .ﻟﺬﻟﻚ ،ﺍﻟﺘﺤﺮ ﺭ ﻫﻮ ﻣﺴﺘﻘﺒﻠﻲ ،ﻭﺍﻟﱠﺬﻱ ﺣﺼﻞ ﻟﻴﺲ ﺇﻻﹼ
ﻳﺸﻘﻰ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﰲ ﺣﲔ ﺃﻥﹼ ﺍﻟﺸﺮﻳ ﺮ ﻳﻌﻴ
ﺐ ﻟﻠﺰﻣﻦ
ﺐ ﺃﻥ ﳛﺼ ﹶﻞ ﻓﻴﻤﺎ ﺑﻌﺪ ،ﻭﺑﺎﻟﺘﺎﱄ ﺃﺻﺒﺢ ﺍﻟﺸﻌﺐ ﻳﻌﻴﺶ ﰲ ﺣﺎﻟﺔ ﺍﻧﺘﻈﺎ ٍﺭ ﻭﺗﺮﻗﹼ ٍ
ﺙﳚ
ﺻﻮﺭ ﹰﺓ ﻋﻦ ﺃﻣ ٍﺮ ﺃﻭ ﺣ ﺪ ٍ
ﺍﻟﱠﺬﻱ ﺳﺘﺰﻭﻝ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﺒﻼﻳﺎ ﻭﺍﳊﺮﻭﺏ ﻭﺍﳌﻮﺕ ﻭﺍﻟﻈﻠﻢ .ﻭﺃﺻﺒﺤﺖ ﺭﺅﻳﺎ ﺍﻟﺸﻌﺐ ﻣﺮﺗﺒﻄ ﹰﺔ ﺑﺎﻹﳝﺎﻥ ﺑﺄﻥﱠ ﺍﷲ ﻏﲑ
ﺚ ﺍﳊﻴﺎﺓ ﺣﺘﻰ ﰲ ﺍﻟﻌﻈﺎﻡ ﺍﻟﻴﺎﺑﺴﺔ ،ﻛﻤﺎ ﻧﺮﻯ ﰲ ﺳﻔﺮ ﺣﺰﻗﻴﺎﻝ ﺍﻟﻨﱯ
ﺧﺎﺿﻊ ﻟﻘﻮﻯ ﺍﳌﻮﺕِ ،ﻭﻟﻪ ﺍﻟﻘﺪﺭ ﹸﺓ ﻋﻠﻰ ﺑﻌ ِ
ﺍﻹﺻﺤﺎﺡ .٣٧ﻓﺎﻟﺘﻨﺎﻗﺾ ﺍﻟﱠﺬﻱ ﻗﺎﻡ ﺑﲔ ﺗﻌﺎﺳﺔ ﺍﳌﺆﻣﻨﲔ ﺍﻷﺑﺮﺍﺭ ﻭﺳﻌﺎﺩﺓ ﺍﻷﺷﺮﺍﺭ ،ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻧﺘﻬﺎ ِﺀ ﻋﺼ ِﺮ
ﻏﹸﻮﺭﻍ ،ﺍﻷﺏ ﻣﻴﺸﻴﻞ :ﺍﳌﺰﺍﻣﲑ ﻭﻳﺴﻮﻉ ﻳﺴﻮﻉ ﻭﺍﳌﺰﺍﻣﲑ ،ﺗﺮﲨﺔ ﺍﻷﺏ ﻓﻴﻜﺘﻮﺭ ﺷِﻠﺤﺖ ﺍﻟﻴﺴﻮﻋﻲ ، ﺻﻔﺤﺔ .٢٠ 42
ﻣﺮﺷﺪﻭﺭ ،ﺃﻻﻥ :ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ،ﺗﺮﲨﺔ ﺍﻷﻡ ﻣﺎﺭﻱ ﻫﻨﺮﻳﻴﺖ ﻏﺎﱎ ،ﺻﻔﺤﺔ .٢١ 43
11
ﺼﺮﺕ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﺸﻬﺪﺍ ِﺀ ﺍﻟﱠﺬﻳﻦ ﻣﺎﺗﻮﺍ ﰲ ﺳﺒﻴﻞ
ﺖ ﺣﻘﻴﻘﻴﺔﹰ ،ﻭﺇ ِﻥ ﺍﻗﺘ
ﺤ
ﺻﺒ
ﺍﻷﻧﺒﻴﺎﺀِ ،ﺃﺩﻳﺎ ﺇﱃ ﺍﻟﺸﻌﻮﺭ ﺑﺄﻥﱠ "ﺍﻟﻘﻴﺎﻣﺔ" ﹶﺃ
ﺇﳝﺎﻢ ٤٤ﺣﱴ ﺃﻥﱠ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﺍﻟﺜﹼﺎﺑﺖ ﺑﺎﻟﻘﻴﺎﻣﺔ ﲪﻞ ﺑﻌﺾ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﲡﺸﻢ ﺃﺧﻄﺎﺭ ﺍﻷﻣﺎﻧﺔ ﻟﻠﺮﺏ ﺣﺘﻰ ﺍﻟﻨﻬﺎﻳﺔ ،ﻛﻤﺎ
ﻧﻘﺮﺃ ﰲ ﺳﻔﺮ ﺍﳌﻜﺎﺑﻴﲔ ﺍﻟﺜﹼﺎﱐ :
"ﻭﳌﺎ ﻓﺎﺭﻕ ﺍﻷﻭ ﹸﻝ ﺍﳊﻴﺎ ﹶﺓ ﺳﺎﻗﻮﺍ ﺍﻟﺜﹼﺎﱐ ﺇﱃ ﺍﻟﺘﻌﺬﻳﺐ ...ﻭﻓﻴﻤﺎ ﻛﺎﻥ ﻋﻠﻰ ﺁ ِﺧ ِﺮ ﺭ ﻣ ٍﻖ ﻗﺎﻝ)) :ﺇﻧﻚ ﺃﻳﻬﺎ ﺍﹸﳌﺠﺮ ﻡ ﺗﺴ ﹸﻠﺒﻨﺎ ﺍﳊﻴﺎ ﹶﺓ
ﻚ ﺍﻟﻌﺎﻟﹶﻢ ،ﺇﺫﺍ ﻣﺘﻨﺎ ﰲ ﺳﺒﻴ ِﻞ ﺷﺮﺍﺋﻌِﻪ ،ﺳﻴﻘﻴﻤﻨﺎ ﻟِﺤﻴﺎ ٍﺓ ﺃﺑﺪﻳﺔ(( ...ﻭﳌﹼﺎ ﻓﺎﺭﻕ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ،ﻋﺬﱠﺑﻮﺍ ﺍﻟﺮﺍﺑ ﻊ
ﺍﻟﺪﻧﻴﺎ ،ﻭﻟﻜﻦ ﻣ ِﻠ
ﺕ ﺍﻹﻧﺴﺎ ﹸﻥ ﺑﺄﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻭﻳﺮﺟ ﻮ ﺃ ﹾﻥ ﻳﻘﻴ ﻤ ﻪ ﺍﷲُ،
ﲑ ﺃﻥ ﻳﻤﻮ
ﺕ ﻗﺎﻝ )) :ﺧ
ﻭﻧﻜﱠﻠﻮﺍ ِﺑ ِﻪ ﲟﺜ ِﻞ ﺫﻟﻚ .ﻭﳌﹼﺎ ﺃﺷﺮﻑ ﻋﻠﻰ ﺍﳌﻮ ِ
ﺖ ﻟﻦ ﺗﻜﻮ ﹶﻥ ﻗﻴﺎ ﻣ ﹲﺔ ﻟﻠﺤﻴﺎﺓ((") ٢ﻣﻞ .(١٥ -١:٧
ﻚ ﺃﻧ
ﻓﻠ
ﺡ
ﺲ ﺍﻟﺒﺸﺮﻱ ﻭﺍﻟﱠﺬﻱ ﻫﻮ ﺃﺻ ﹸﻞ ﻛﻞﹼ ﺷﻲﺀ ،ﺳﻴﻌﻴ ﺪ ﻟﻜﻢ ﺑﺮﲪﺘﻪ ﺍﻟﺮﻭ
ﻭﺃﻳﻀﺎ" :ﻟﺬﻟﻚ ﻓﺈﻥﱠ ﺧﺎﻟﻖ ﺍﻟﻌﺎﱂ ﺍﻟﱠﺬﻱ ﺟﺒ ﹶﻞ ﺍﳉﻨ
ﻭﺍﳊﻴﺎ ﹶﺓ ﻷﻧﻜﻢ ﺗﺴﺘﻬﻴﻨﻮﻥ ﺍﻵﻥ ﺑﺄﻧﻔﺴِﻜﻢ ﰲ ﺳﺒﻴﻞ ﺷﺮﺍﺋﻌﻪ" ) ٢ﻣﻚ .(٢٣:٧
ﺕ ﺍﷲ ﻣﻘﺼﻮﺭﹰﺍ ﻋﻠﻰ ﺟﻴ ٍﻞ ﻣﻦ ﺍﻷﺟﻴﺎ ِﻝ ﻭﻳﻬﻤ ﹶﻞ ﻛﻞﱠ
ﱐ ﻳﻌِﻲ ﺃﻧﻪ ﻣﻦ ﻏﲑ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻜﻮ ﹶﻥ ﻣﻠﻜﻮ
ﺐ ﺍﻟﻌﱪﺍ ﱡ
ﰒﹼ ﺑﺪﺃ ﺍﻟﺸﻌ
ﺐ ﺑﱪﻫﻢ ،ﻛﺈﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﻖ ﻭﻳﻌﻘﻮﺏ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻵﺑﺎﺀ ،ﻭﺃﻥﱠ
ﺍﻷﺟﻴﺎﻝ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﺧﺎﺻ ﹰﺔ ﺃﻭﻟﺌﻚ ﺍﻟﱠﺬﻳﻦ ﳌﻌﻮﺍ ﻛﻜﻮﺍﻛ
ﺕ ﻟﻠﻤﺸﺎﺭﻛ ِﺔ ﺬﺍ
ﻫﺆﻻﺀ ﻻ ﺑﺪ ﺃﻥ ﻳﺸﺎﺭﻛﻮﺍ ﺬﺍ ﺍﳌﻠﻜﻮﺕ .ﻓﹶﻼ ﺑﺪ ،ﺗﺎِﻟﻴﺎِ ،ﻣ ﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻗﻴﺎﻣ ﹲﺔ ﺣﺘﻰ ﻳﻌﻮ ﺩ ﺍﻷﻣﻮﺍ
ﺐ ﺍﳋﻤﺴﻴﻨﻴﺎﺕ ﻕ.ﻡ: .
ﺍﳌﻠﻜﻮﺕ ،ﻭﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺃ ﰲ ﺳﻔﺮ ﺍﳊﻜﻤﺔ ﻭﻫﻮ ﻣﻦ ﹸﻛﺘ ِ
ﺐ ﺫﻫﺎﺑﻬﻢ ﻣﺼﻴﺒ ﹰﺔ
ﺴ
ﺏ .ﰲ ﺃﻋﻴﻦ ﺍﻷﻏﺒﻴﺎﺀ ﺃﻧﻬﻢ ﻣﺎﺗﻮﺍ ﻭ ﺣ ِ
" ﺃﻣﺎ ﻧﻔﻮﺱ ﺍﻷﺑﺮﺍﺭ ﻓﻬﻲ ﺑﻴ ِﺪ ﺍﷲ ﻓﻼ ﻳ ﻤﺴﻬﺎ ﺃﻱ ﻋﺬﺍ ٍ
ﺱ ﻗﺪ ﻋﻮ ِﻗﺒﻮﺍ ،ﹶﻓ ﺮﺟﺎ ﺅ ﻫﻢ ﻛﺎﻥ ﳑﻠﻮﺀًﺍ ﺧﻠﻮﺩﹰﺍ")ﺳﻔﺮ
ﻭﺭﺣﻴ ﹸﻠﻬﻢ ﻋﻨﺎ ﻛﺎﺭﺛ ﹰﺔ ﻟﻜﻨﻬﻢ ﰲ ﺳﻼﻡ .ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﰲ ﻋﻴﻮ ِﻥ ﺍﻟﻨﺎ ِ
ﳊ ﹶﻜﻤﺎ ِﺀ ﻭﻟﻐ ﹸﺔ ﺍﻟﻔﻠﺴﻔ ِﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ،
ﺕ ﻭﺗﻌﺎﻟﻴ ﻢ ﺍ ﹸ
ﺍﳊﻜﻤﺔ .(٤-١:٣ﻭﻫﻜﺬﺍ ،ﻭﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ،ﺗﺘﻼﻗﻰ ﺍﻟﻨﺒﻮﺀﺍ
ﺲ ﻣﺘ ﻤﺘ ﻌ ﹰﺔ ﺑِﻮﺟﻮ ٍﺩ ﺫﺍﰐﱟ ﺃﹶﻛﹶﺜ ﺮ ﻭﺍﻗﻌﻴ ﹰﺔ ِﻣ ﻦ
ﺕ ﻻ ﻳﻠﻐﻲ ﺍﻟﻮﺟﻮ ﺩ ﺍﻟﻜِﻴﺎِﻧﻲ ﻟﻠﻔﹶﺮﺩ ،ﻻ ﺑ ﹾﻞ ﺗﺒﻘﻰ ﺍﻟﻨﻔ
ﻟﺘﻈﻬﺮ ﹶﺃﻥﱠ ﻭﺍ ِﻗ ﻊ ﺍﳌﻮ ِ
ﺚ
ﲑِﺗﻬِﻢ ﺍﻹﳝﺎﻧﻴﺔ ،ﻭﱂ ﻳ ﻌ ﺪ ﺍﳌﺆﻣ ﻦ ﺍﻟﻴﻬﻮ ِﺩﻱ ﻳﺘﺤﺮﺝ ﻣﻦ ﺍﳊﺪﻳ ِ
"ﺍﻟﻈﱢﻼ ِﻝ" ﺍﻟﱠﱵ ﻋ ﺮﻓﹶﻬﺎ ﺍﻟﻴﻬﻮ ﺩ ﰲ ﺍﳌﺮﺍ ِﺣ ِﻞ ﺍﻷﻭﱃ ِﻣ ﻦ ﻣﺴ
ﺕ ﻓﺈﻧﻪ ﻻ ﳜﺸﻰ ﺷﺮﹰﺍ ﻷﻥﱠ ﺍﷲ ﻣﻌﻪ، ﺕ ﻭﻋﻦ ﺍﳌﻮﺗﻰ ،٤٥ﺑﻞ ﺃﺻﺒﺢ ﳚﺎﻫ ﺮ ﺑﺄﻧﻪ ﺣﺘﻰ ﻟﻮ ﺳ ﹶﻠ
ﻚ ﰲ ﻭﺍﺩﻱ ﻇِﻼ ِﻝ ﺍﳌﻮ ِ ﻋﻦ ﺍﳌﻮ ِ
ﺏ ﻭﺍﳌﻜﺎﻓﺄ ﹶﺓ ﰲ ﺍﻵ ِﺧﺮﺓ،
ﺲ ﻭﺍﻟﻌِﻘﺎ
ﺩﻭﻥ ﺃﻥ ﻧﻨﺴﻰ ﺃﻥﱠ ﲦﱠ ﹶﺔ ﻓﺌ ﹰﺔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺑﻘﻴﺖ ﺣﱴ ﺯ ﻣ ِﻦ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺗﻨ ﹸﻜ ﺮ ﺧﻠﻮ ﺩ ﺍﻟﻨﻔ ِ
ﻛﺎﻟﺼﺪﻭﻗﻴﲔ.
ﻼ ﺑﺘﻄﻮﺭﺍﺕ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻴﻬﻮﺩﻱ ﺍﳊﺪﻳﺜﺔ ..." :ﺃﻭﺻﺎﻫﻢ
ﻧﺸﺄ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﰲ ﻣﻨﻄﻘ ٍﺔ ﻳﺒﺪﻭ ﺃﻧﻬﺎ ﱂ ﺗﺘﺄﺛﹼﺮ ﺇﻻﹼ ﻗﻠﻴ ﹰ
ﺴ ِﻬﻢ ﻭﹶﺃ ﺧﺬﻭﺍ
ﺤﻔﻈﻮﺍ ﺍﻟ ﹶﻜ ِﻠ ﻤ ﹶﺔ ﻷﻧ ﹸﻔ ِ
ﺼﺮﻭﺍ ،ﺇﻻﹼ ﻣﱴ ﻗﺎ ﻡ ﺍﺑ ﻦ ﺍﻹﻧﺴﺎ ِﻥ ِﻣ ﻦ ﺍﻷﻣﻮﺍﺕ .ﹶﻓ
ﺤﺪﺛﻮﺍ ﺃﺣﺪﺍ ﲟﺎ ﹶﺃﺑ
)ﻳﺴﻮﻉ( ﺃﻥ ﻻ ﻳ
ﲔ ﺍﻷﻣﻮﺍﺕ؟")ﻣﺮ .(١٠-٢:٩
ﻳﺘﺴﺎﺀَﻟﻮ ﹶﻥ ﻣﺎ ﻫ ﻮ ﺍﻟ ِﻘﻴﺎ ﻡ ِﻣ ﻦ ﺑ ِ
ﳊﻘﻴ ِﻘﻴ ﹶﺔ
ﺏ ﺍﳌﻘﺪﺱ ﺍﻟﱠﺬﻳ ﻦ ﻛﺎﻧﻮﺍ ﻳ ﻌﺪﻭ ﹶﻥ ﺍﳊﻴﺎ ﹶﺓ ﺍ ﹶ
ﺇﻥﱠ ﺍﻟﺮﺏ ﰲ ﻧ ﹶﻈ ِﺮ ﺗﻼﻣِﻴ ِﺬ ِﻩ ﺭ ﺟ ﹲﻞ ﰲ ﺧﻄﻰ ِﻛﺒﺎ ِﺭ ﻣﺆ ِﻣﲏ ﺍﻟ ِﻜﺘﺎ ِ
ﷲ٤٦؛ ﹶﻓﻬ ﻮ ﺍﻟﱠﺬﻱ ﻗﺎ ﹶﻝ ":ﹶﻃﻌﺎﻣﻲ ﹶﺃ ﹾﻥ ﹶﺃﻋ ﻤ ﹶﻞ ﻣﺸﻴﹶﺌ ﹶﺔ ﺍﻟﱠﺬﻱ ﹶﺃﺭ ﺳ ﹶﻠﲏ ﻭﹶﺃ ﹾﻥ ﹸﺃﺗﻤ ﻢ ﻋﻤﻠ ﻪ" )ﻳﻮ .(٣٤:٤ﻭﺑﺎﻟ ِﻔﻌ ِﻞ ﺇﻥﱠ
ﺍﺗﺼﺎ ﹰﻻ ﺑﺎ ِ
ﲔ ﺍﳋﺎِﻟ ِﻖ
ﻂ ﺑ
ﻉ ﰲ ﺑِﺸﺎ ﺭِﺗ ِﻪ ﻭِﺑ ﹸﻜﻞﱢ ﺣﻴﺎِﺗ ِﻪ ﻭﺑِﻤﻮِﺗﻪِ ،ﻫﻮ ﹶﺃﻥﱠ ﺍﻟﻌﻼ ﹶﻗ ﹶﺔ ﺍﻟﱠﱵ ﺗﺮِﺑ ﹸ
ﺸ ﹶﻔ ﻪ ﺍﻟﺮﺏ ﻳﺴﻮ
ﳉﺪﻳ ﺪ ﺍﻟﱠﺬﻱ ﹶﻛ
ﺼ ﺮ ﺍ ﹶ
ﺍﻟﻌﻨ
ﺼﻮﺭ ،
ﻕ ﻣﺎ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎ ﹸﻥ ﹶﺃ ﹾﻥ ﻳﺘ
ﺤﺐ ﺍﻹﻧﺴﺎ ﹶﻥ ﻓﹶﻮ
ﷲ ﻳ ِ
ﻱ ﹶﺃﻥﱠ ﺍ َ
ﺸﺮِ ،ﹶﺃ
ﲑ ﺍ ﹸﳌﺘﻨﺎ ِﻫﻴِ ﺔ ﻟﻠﺒ
ﷲ ﹶﻏ
ﺤﺒ ﹸﺔ ﺍ ِ
ﻭﺍﳌﹶﺨﻠﻮﻕِ ،ﺇﳕﺎ ﻫ ﻲ ﻣ
ﺸ ﹶﻔ ﻪ ،ﻛﹶﻮﻧ ﻪ ﻧﻘ ﹶﻄ ﹶﺔ ﺍﻟﻠﻘﺎ ِﺀ
ﻉ ﻭ ﹶﻛ
ﺤﺐ ﺍﻹﻧﺴﺎ ﹸﻥ ﻧﻔﺴﻪ .ﻫﺬﺍ ﻣﺎ ﺃﹶﻋ ﹶﻠﻨ ﻪ ﺍﻟﺮﺏ ﻳﺴﻮ
ﲑ ﳑﺎ ﻳ ِ
ﺤﺐ ﺍﻹﻧﺴﺎ ﹶﻥ ﺃﹶﻛﹶﺜ ﺮ ِﺑﻜﹶﺜ ٍ
ﻻ ﺑﻞ ﺇﻧﻪ ﻳ ِ
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ ٣٨ﻭ.٣٩ 44
ﻋﺒﺪ ﺍﳋﺎﻟﻖ ،ﺩ.ﺃﲪﺪ ﳏﻤﺪ :ﻗﻠﻖ ﺍﳌﻮﺕ ،ﺻﻔﺤﺔ .١٥٧ 45
ﻣﺮﺷﺪﻭﺭ ،ﺃﻻﻥ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٤٢ 46
12
ﺑﲔ ﺍﷲ ﻭﺍﻹﻧﺴﺎﻥ ،ﺣﻴﺚ ﺃﻧﻪ ﻫﻮ ﺍﻟﻜﺎﺋﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﱠﺬﻱ ﻣﻦ ﺧﻼﻟﻪ ﺃﹸﻇﻬﺮ ﻣﺎ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺎ ﻫﻮ ﺍﷲ؛ ﻷﻧﻪ ﻫﻮ ﺍﻟﻮﺣﻴﺪ
ﺍﻟﱠﺬﻱ ﻛﺎﻥ ﺍﻹﻧﺴﺎ ﹶﻥ ﺍﻟﻜﺎﻣ ﹶﻞ ﻭﺍﻹﻟ ﻪ ﺍﻟﻜﺎﻣﻞ.٤٧
ﳊﺐ ﺍﻷﺑﻮﻱ ﻣﻦ ﺟﻬﺔ ﺍﷲ ﺍﻵﺏ،
ﳊﺐ" ﺍ ﹸ
ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺃﺟﺎﺏ ﻣﻦ ﺧﻼﻝ ﺗﻌﻠﻴﻤﻪ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ،ﻋﻼﻗﺔ ﺍ ﹸ
ﺕ ﺍﳊﺎﺭِ ﺓ ﺍﳌﺄﺳﺎﻭﻳﺔ ﺍﻟﱠﱵ ﻛﺎﻧﺖ ﻣﻄﺮﻭﺣ ﹰﺔ ﻋﻠﻰ ﺍﻟﺸﻌﺐ
ﻭﺍﳊﺐ ﺍﻟﺒﻨ ِﻮﻱِ ﻣﻦ ﺟﻬ ِﺔ ﺍﻹﻧﺴﺎ ِﻥ ﺍﳌﺆﻣﻦ" ،٤٨ﻋﻦ ﹸﻛﻞﱢ ﺍﻟﺘﺴﺎﺅﻻ ِ
ﺍﻟﻌﱪﺍﱐﹼ ،ﻭﲞﺎﺻٍ ﺔ ﺗﻠﻚ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﳌﻮﺕ.
ﺽ
ﻣﻘﻮﻟﺔ ﺍﻟﺴﻴﺪ ﺗﻔِﻴ ﺪ ﺃﻥﱠ ﳏﺒ ﹶﺔ ﺍﷲ ﻟﻠﺒﺸﺮ ﲡﻌﻞ ﻣﻦ ﺍﻹﺳﺘﺤﺎﻟﺔ ﲟﻜﺎﻥ ﺃﻥ ﻳﻨﺴﻰ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﺃﻥ ﻳﺮﻣﻴﻪ ﰲ ﺃﺭ ِ
ﺍﻟﻨﺴﻴﺎﻥ ،ﺇﺫ ﺃﻥﱠ ﻣﻦ ﻳﺤﺐ ﻳﺘﻤﻨﻰ ﺃﻥ ﻳﺨﻠﱢ ﺪ ﳏﺒﻮﺑﻪ .ﻟﻜﻦ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺨﻠﻮﻕ ﻳﺼﻄﺪﻡ ﲟﺨﻠﻮ ِﻗﻴِﺘ ِﻪ ﻭﻋﺠ ِﺰ ِﻩ ﻫﻮ ،ﻭﺑﺎﻟﺘﺎﱄ
ﺐ ﳏﺪﻭﺩﻳِﺘﻪ ﻫﻮ ﺃﻥ ﻳﺘﺬﻛﹼ ﺮ ﻣﻦ ﻳﺤﺐ ﺇﱃ ﻳﻮﻡ ﻭﻓﺎﺗﻪ .ﻟﻜﻦ ﺍﻷﻣﺮ
ﺕ ﺇﻟﻴﻪ ﺃﻳﻀﹰﺎ .ﻭﻛ ﱡﻞ ﻣﺎ ﻳﺴﺘﻄﻴﻊ ﻓﻌ ﹶﻠﻪ ﲝﺴ ِ
ﺴ ِﺮﻱ ﺍﳌﻮ
ﺳﻴ
ﻒ ﺑﺎﻟﻨﺴﺒﺔ ﷲ ،ﻓـ "ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻏﲑ ﻣﺴﺘﻄﺎﻉ ﻭﻟﻜﻦ ﻋﻨﺪ ﺍﷲ ﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻣﺴﺘﻄﺎﻉ" )ﻣﺖ .(٢٣:١٩ﻣﻘﻮﻟ ﹸﺔ
ﳐﺘﻠ
ﺍﻟﺴﻴﺪ ﻛﺎﻧﺖ:
"ﺧﺮﺍﰲ ﺗﺴﻤ ﻊ ﺻﻮﰐ ﻭﺃﻧﺎ ﺃﻋﺮﻓﻬﺎ ﻓﺘﺘﺒﻌﲏ ،ﻭﺃﻧﺎ ﺃﻋﻄﻴﻬﺎ ﺣﻴﺎ ﹰﺓ ﺃﺑﺪﻳﺔ ،ﻭﻟﻦ ﻠﻚ ﺇﱃ ﺍﻷﺑﺪ ،ﻭﻻ ﳜﻄﻔﻬﺎ ﺃﺣ ﺪ ﻣﻦ ﻳﺪﻱ.
ﺃﰊ ﺍﻟﱠﺬﻱ ﺃﻋﻄﺎﱐ ﺇﻳﺎﻫﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻜﻞﹼ ﻭﻻ ﻳﻘﺪﺭ ﺃﺣ ﺪ ﺃﻥ ﳜﻄﻒ ﻣﻦ ﻳ ِﺪ ﺃﰊ .ﺃﻧﺎ ﻭﺍﻵﺏ ﻭﺍﺣﺪ" )ﻳﻮ–٢٧:١٠
.(٣٠
ﺇﻥﱠ ﺍﷲ ،ﺑﻴﺴﻮﻉ ﺍﳌﺴﻴﺢ ،ﺷﺎﺭﻙ ﺍﻹﻧﺴﺎﻥ ﰲ ﻣﻮﺗﻪ ،ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﱂ ﻳﻌﺪ ﻭﺣﺪﻩ ﺑﺎﳌﻮﺕ ﰲ ﺃﺭﺽ ﺍﻟﻨﺴﻴﺎﻥ ،ﺑﻞ
ﺳﻴﻜﻮﻥ ﺍﷲ ﻣﻌﻪ؛ ﻷﻥﱠ ﺍﷲ ﺯﺝ ﻧﻔﺴﻪ ﰲ ﺍﳉﺤﻴﻢ ،ﰲ ﺍﳍﺎﻭﻳﺔ .ﻳﻘﻮﻝ ﺍﻹﻟﻪ – ﺍﻹﻧﺴﺎﻥ ،ﻣﻨﺒِﺌﹰﺎ ﺑﻨﺰﻭِﻟ ِﻪ ﺇﱃ ﺍﳉﺤﻴﻢ ﺑﺎﻟﻨﻔﺲ
ﺽ ﺛﻼﺛﺔ ﺃﻳﺎ ٍﻡ ﻭﺛﻼﺙ ﻟﻴﺎ ٍﻝ" )ﻣﺖ ،٤٩(٤٠:١٢
ﻑ ﺍﻷﺭ ِ
ﲑ ﺍﳌﻨﻔﺼﻠ ِﺔ ﻋﻦ ﺍﻟﻨﻔﺲ" :ﻳﺒﻘﻰ ﺍﻹﻧﺴﺎ ﹸﻥ ﰲ ﺟ ﻮ ِ
ﻭﺑﺎﻷﻟﻮﻫ ِﺔ ﻏ ِ
ﻭﻳﻘﻮﻝ ﺍﻟﻘﺪﻳﺲ ﺑﻄﺮﺱ ﺇﻧﻪ ﺫﻫﺐ ﻟﻴﻜ ِﺮ ﺯ ﻟﻸﺭﻭﺍﺡ ﺍﻟﱠﱵ ﰲ ﺍﻟﺴﺠﻦ )١ﺑﻂ .(١٩:٣
ﺽ ﺍﻟﻨﺴﻴﺎﻥ .ﻭﻫﺬﺍ ﻣﻌﲎ ﺻﺮﺧﺔ ﻳﺴﻮﻉ )ﺍﻟﺼﻼﺓ(
ﺴﻬﺎ ﰲ ﺃﺭ ِ
ﱪ ﹶﺓ ﺍﻹﻧﺴﺎ ِﻥ ﻧﻔ
ﺢ ،ﺃﺭﺍ ﺩ ﺃ ﹾﻥ ﳚﺘﺎ ﺯ ِﺧ
ﻉ ﺍﳌﺴﻴ ِ
ﷲ ،ﺑﻴﺴﻮ
ﺍُ
ﺍﳌﻤﺰﻭﺟﺔ ﺑﺎﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﺨﻠﹼﻲ " :ﺇﻳﻠﻲ ﺍﻳﻠﻲ ،ﳌﹼﺎ ﺷﺒﻘﺘﲏ ،ﺃﻱ :ﺇﳍﻲ ﺇﳍﻲ ﳌﺎﺫﺍ ﺗﺮﻛﺘﲏ؟" )ﻣﺰ ،١:٢١ﻣﺮ .٥٠(٣٤:١٥
ﻉ ﰲ ﺳﻼﹶﻟ ِﺔ ﻣﺆﻣﲏ ﺍﻟﻌﻬ ِﺪ ﺍﻟﻘﺪ ِﱘ ﺍﻟﱠﺬﻳ ﻦ ﻛﺎﻧﻮﺍ ﻳﻠﺘﻔِﺘﻮﻥ ﺇﱃ ﺍﷲ ﺳﺎﻋ ﹶﺔ ﺍﳌﻮﺕ.
ﺬﺍ ﺩ ﺧ ﹶﻞ ﻳﺴﻮ
ﲑ ﻩ ﻛﺈﻧﺴﺎ ٍﻥ ﻗﺎﺑ ٍﻞ ﻟﻠﻤﻮﺕِ ،ﻓﹶﺴﺎ ﺭ ﰲ ﺍﻟﻄﺮﻳ ِﻖ ﺍﻟﱠﺬﻱ
ﺤﻤ ﹶﻞ ﻣﺼ
ﻉ ﺗ
ﺹ ﺍﻟﻌﻬ ِﺪ ﺍﳉﺪﻳ ِﺪ ﺃﻥﱠ ﻳﺴﻮ
ﺾ ﻧﺼﻮ ِ
ﻀﺢ ﻣﻦ ﺑﻌ ِ
ﻳﺘِ
ﺳ ﹶﻠ ﹶﻜ ﻪ ﺍﻟﺸﻬﺪﺍ ُﺀ ﺍﻷﺑﺮﺍ ﺭ ﺍﻟﱠﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻗﺒ ﹶﻠ ﻪ.
ﻒ ،ﻭﻟﻜﻨﻪ ﺑﺎﳌﻘﺎﺑ ِﻞ
ﻼ ﺑﻮﻋ ٍﻲ ﻭﺷﺠﺎﻋ ٍﺔ ﻣﺎ ﺛﺎ ﺭ ﻋﻠﻴﻪ ﻣﻦ ﻋﻨ ٍ
ﺨﻠِﺼﹰﺎ ﻟﺮﺳﺎﻟِﺘ ِﻪ ﺍﻟﻨﺒﻮﻳﺔِ ،ﻣﺘ ﹶﻘﺒ ﹰ
ﺢ ﻣ
ﻉ ﺍﳌﺴﻴ ِ
ﻛﺎﻥ ﺍﻟﺮﺏ ﻳﺴﻮ
ﺟ ﻌ ﹶﻞ ﻣﻦ ﻣﻮِﺗ ِﻪ ﺣﺪﺙ ﺍﻷﺯﻣﻨ ِﺔ ﺍﻷﺧﲑ ِﺓ ،٥١ﻛﻮﻧ ﻪ ﻫﻮ ﺍﻟﻄﺮﻳ ﻖ ﻭﺍﳊﻖ ﻭ ﺍﻟﻘﻴﺎﻣ ﹸﺔ ﻭﺍﳊﻴﺎﺓ .
ﺕ )ﻟﻮ (٣٧:٢٠
ﺏ ﺑﺄﻧﻪ ﻟﻴﺲ ﺇﻟ ﻪ ﺃﻣﻮﺍ ٍ
ﺴ ِﻪ ﺑﺈﻟ ِﻪ ﺇﺑﺮﺍﻫﻴ ﻢ ﻭﺇﺳﺤ ﻖ ﻭﻳﻌﻘﻮ
ﺴ ِﻤﻴ ِﺔ ﺍﷲ ﻟﻨﻔ ِ
ﺐ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﻋﻠﻰ ﺗ
ﺇﻥﹼ ﺗﻌﻘﻴ
ﺏ ﺃﺣﻴﺎ ًﺀ ﺑﻄﺮﻳﻘ ٍﺔ ﻣﺎ.
ﻫﻮ ﺗﺄﻛﻴ ﺪ ﻟﻴﺲ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻣ ِﺔ ﻣﻦ ﺑﲔ ﺍﻷﻣﻮﺍﺕ ،ﺑ ﹾﻞ ﻋﻠﻰ ﻭﺟﻮ ِﺩ ﺇﺑﺮﺍﻫﻴ ﻢ ﻭﺇﺳﺤ ﻖ ﻭﻳﻌﻘﻮ
ﺧﻀﺮ ،ﺍﳌﻄﺮﺍﻥ ﺟﻮﺭﺝ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٢٣ 47
ﺑﻮﻳﻲ ،ﺟﺎﻥ :ﺍﷲ ﺃﺑﻮﻧﺎ ) ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﷲ ﺍﻵﺏ ﻭﺍﻟﺼﻼﺓ ﺍﻟﺮﺑﻴﺔ ( ،ﺗﺮﲨﺔ ﺍﻷﺏ ﺑﻴﻮﺱ ﻋﻔﹼﺎﺹ ،ﺻﻔﺤﺔ ٣٧ﻭ.٣٨ 48
ﺑﺮﻳﺎﻧﺸﺎﻧﻴﻨﻮﻑ ،ﺍﻟﻘﺪﻳﺲ ﺇﻏﻨﺎﻃﻴﻮﺱ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٣١ 49
ﻏﹸﻮﺭﻍ ،ﺍﻷﺏ ﻣﻴﺸﻴﻞ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٨٠ 50
ﻣﺮﺷﺪﻭﺭ ،ﺃﻻﻥ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٤٦ 51
13
ﺃﻣﺎ ﺍﻷﻣﺜﺎ ﹸﻝ ﺍﻟﱠﱵ ﻛﺎﻥ ﻳﻌﻄﻴﻬﺎ ﺍﻟﺮﺏ ،ﻛ ﻤﹶﺜ ِﻞ ﻟﻌﺎﺯﺭ ﻭﺍﻟﻐﲏ ﻭﻣﺎ ﳚﺮﻱ ﺑﻴﻨﻬﻤﺎ ِﻣﻦ ﺣﻮﺍﺭ ،ﻫﻲ ﺗﻮﺿﻴﺢ ﻣﻦ ﺍﻟﺴﻴﺪ ﺃﻥﹼ ﲨﻴﻊ
ﺍﻷﻣﻮﺍﺕ ﻫﻢ ﰲ ﺍﳍﺎﻭﻳﺔ " ﺁ ِﺫﺱ" ،ﻭﻫﻢ ﰲ ﺣﺎﻟ ِﺔ ﻭﻋ ٍﻲ ﺗﺎﻡ ،ﻭﺇﳕﺎ ﺍﳌﻔﺎﺭﻗﺔ ﺗﻜﻮﻥ ﺑﻌﺰﺍﺀ ﺍﻷﺑﺮﺍﺭ ﻭﻋﺬﺍﺏ ﺍﻷﺷﺮﺍﺭ.
ﲔ ﺑﺄﻥﱠ ﻣﺼﲑ ﺍﻷﻣﻮﺍﺕ ﱂ ﻳﻌﺪ ﻣﺴﺘِﺘﺮﹰﺍ ﻭﳎﻬﻮ ﹰﻻ ﻛﺎﳌﻔﺎﻫﻴﻢ
ﺖ ﺍﻟﻴﻘ
ـ
ﻋﻠﻰ ﺃﺛﺮ ﻗﻴﺎﻣﺔ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﻟﻘﱪ ﺛﹶﺒ ُ
ﲎ ،ﺧﺎﺻﺔ ﻟﻨﻠﻘﻲ ﺿﻮﺀﹰﺍ ﻋﻠﻰ ﺍﻟﺮﺅﻳ ِﺔ ﺍﻟﺮﺳﻮﻟﻴ ِﺔ
ﻼ ﻋﻨﺪ ﻛﺘﺎﺑﺎﺕ ﺍﻟﺮﺳﻮﻝ ﺑﻮﻟﺲِ ،ﻟﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ِﻏ
ﺍﻟﺴﺎﺑﻘﺔ .ﻭﺳﻨﺘﻮﻗﹼﻒ ﻗﻠﻴ ﹰ
ﺦ ﺍﻟﺒﺸﺮﻳ ِﺔ ﲨﻌﺎﺀ ،ﺃﻻ ﻭﻫﻮ "ﻗﻴﺎﻣﺔ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻣﻦ ﺑﲔ
ﺙ ﺍﻷﻋﻈ ﻢ ﻭﺍﻟﻔﺮﻳ ﺪ ﰲ ﺗﺎﺭﻳ ِ
ﻟﻠﻤﻮﺕ ﺑﻌﺪﻣﺎ ﰎﱠ ﺍﳊﺪ ﹸ
ﺍﻷﻣﻮﺍﺕ" .ﻛﺘﺐ ﺍﻟﺮﺳﻮﻝ ﺑﻮﻟﺲ ﺭﺳﺎﻟﺘﻪ ﺍﻷﻭﱃ ﺇﱃ ﺃﻫﻞ ﺗﺴﺎﻟﻮﻧﻴﻜﻲ ﻟﻴﻨﺰﻉ ﻋﻨﻬﻢ ﺍﳊﹸﺰ ﹶﻥ" :ﰒﱠ ﻻ ﺃﹸﺭﻳﺪ ﺃﻥ ﲡﻬﻠﻮﺍ
ـﻬﺎ ﺍﻹﺧﻮﺓ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺍﻗﺪﻳﻦ )ﻣﺼﲑ ﺍﻟﺮﺍﻗﺪﻳﻦ( ،ﻟﻜﻲ ﻻ ﲢﺰﻧﻮﺍ ﻛﺎﻟﺒﺎﻗﲔ ﺍﻟﱠﺬﻳﻦ ﻻ ﺭﺟﺎﺀ ﳍﻢ ،ﻷﻧﻪ ﺇﻥ ﻛﻨﺎ ﻧﺆﻣ ﻦ
ﺃﻳ ﱡ
ﷲ ﺃﻳﻀﺎ ﻣﻌﻪ" )١ﺗﺲ .(١٣:٤
ﻀ ﺮﻫﻢ ﺍ ُ
ﻉ ﺳﻴﺤ ِ
ﺕ ﻭﻗﺎ ﻡ ،ﹶﻓﻜﹶﺬﻟﻚ ﺍﻟﺮﺍﻗِﺪﻭ ﹶﻥ ِﺑﻴﺴﻮ
ﻉ ﻣﺎ
ﹶﺃﻥﱠ ﻳﺴﻮ
ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﻷﻭﱃ ﺇﱃ ﺃﻫﻞ ﻛﻮﺭﻧﺜﻮﺱ ،ﺷﺪﺩ ﺑﻮﻟﺲ ﻋﻠﻰ ﺍﻟﺮﺑﺎﻁ ﺑﲔ ﻗﻴﺎﻣﺔ ﺍﳌﺴﻴﺢ ﻭﻗﻴﺎﻣﺔ ﺍﻷﻣﻮﺍﺕ ،ﻓﻘﻴﺎﻣﺔ ﺍﳌﺴﻴﺢ ﻫﻲ
ﺍﻟﺘﺄﻛﻴﺪ ﺍﻟﻮﺍﺿﺢ ﻭﺍﻟﺜﹼﺎﺑﺖ ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﻋﻠﻰ ﻗﺎﻣﺔ ﺍﻷﻣﻮﺍﺕ ،ﻭﺫﻛﹼﺮ ﺑﺄﻥ ﻗﻴﺎﻣ ﹶﺔ ﺍﳌﺴﻴﺢ ﻻ ﻣﻌﲎ ﳍﺎ "ﺇﻥ ﱂ ﻳﻜﻦ
ﻉ ﻣﻦ ﺍﻟﺘﺸﻜﻴﻚ ﺑﻘﺪﺭﺓ ﺍﷲ ،ﻓﻴﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ ﺷﺎﻫ ﺪ
ﻟﻸﻣﻮﺍﺕ ﻣﻦ ﻗﻴﺎﻣﺔ" )١ﻛﻮ .(١٥ :١٣ﻻ ﺑﻞ ﺳﻴﻜﻮﻥ ﻫﺬﺍ ﻧﻮ
ﺢ ﻳﻜﺮﺯ ﺑﻪ ﺃﻧﻪ ﻗﺎﻡ ﻣﻦ ﺍﻷﻣﻮﺍﺕ ﻓﻜﻴﻒ ﻳﻘﻮﻝ ﻗﻮ ﻡ ﺑﻴﻨﻜﻢ ﺃﻥ ﻟﻴﺴﺖ ﻗﻴﺎﻣﺔ ﺃﻣﻮﺍﺕ؟
ﺯﻭ ٍﺭ ﻋﻠﻰ ﺫﻟﻚ" :ﺇﻥ ﻛﺎﻥ ﺍﳌﺴﻴ
ﻓﺈﻥ ﱂ ﺗﻜﻦ ﻗﻴﺎﻣﺔ ﺃﻣﻮﺍﺕ ﻓﻼ ﻳﻜﻮﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﻗﺎﻡ ،ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺍﳌﺴﻴﺢ ﻗﺪ ﻗﺎ ﻡ ﻓﺒﺎﻃﻠ ﹲﺔ ﻛﺮﺍﺯﺗﻨﺎ ﻭﺑﺎﻃ ﹲﻞ ﺃﻳﻀﹰﺎ ﺇﳝﺎﻧﻜﻢ،
ﻭﻧﻮﺟﺪ ﳓﻦ ﺷﻬﻮ ﺩ ﺯﻭ ٍﺭ ﷲ ،ﻷﻧﻨﺎ ﺷﻬﺪﻧﺎ ﻣﻦ ﺟﻬ ِﺔ ﺍﷲ ﺃﻧﻪ ﺃﻗﺎﻡ ﺍﳌﺴﻴﺢ ﻭﻫﻮ ﱂ ﻳﻘﻤ ﻪ ﺇﻥ ﻛﺎﻥ ﺍﳌﻮﺗﻰ ﻻ ﻳﻘﻮﻣﻮﻥ ،ﻷﻧﻪ
ﺢ ﻣﻦ ﺑﲔ ﺍﻷﻣﻮﺍﺕ ﻭﺻﺎﺭ ﺑﺎﻛﻮﺭﺓ
ﺇﻥ ﻛﺎﻥ ﺍﳌﻮﺗﻰ ﻻ ﻳﻘﻮﻣﻮﻥ ﻓﻼ ﻳﻜﻮﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﻗﺎﻡ ...ﻭﻟﻜﻦ ﺍﻵﻥ ﻗﺪ ﻗﺎﻡ ﺍﳌﺴﻴ
ﺍﻟﺮﺍﻗﺪﻳﻦ" )١ﻛﻮ .(٢٠-١٢:١٥ﻭﻳﻮﺍﺯﻱ ﺑﻮﻟﺲ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺑﲔ ﺁﺩﻡ ﻭﺍﳌﺴﻴﺢ" :ﻓﺈﻧﻪ ﺇﺫ ﺍﳌﻮﺕ ﺑﺈﻧﺴﺎ ٍﻥ ﺑﺈﻧﺴﺎ ٍﻥ
ﺃﻳﻀﹰﺎ ﻗﻴﺎﻣﺔ ﺍﻷﻣﻮﺍﺕ ،ﻷﻧﻪ ﻛﻤﺎ ﰲ ﺁﺩﻡ ﳝﻮﺕ ﺍﳉﻤﻴﻊ ،ﻫﻜﺬﺍ ﰲ ﺍﳌﺴﻴﺢ ﺳﻴﺤﻴﺎ ﺍﳉﻤﻴﻊ")ﺍﻵﻳﺔ .٥٢(٢٢
ﺍﻟﻘﻴﺎﻣ ﹸﺔ ﳏﻘﻘﺔ ﺑﻘﻴﺎﻣﺔ ﺍﳌﺴﻴﺢ .ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥﹼ ﺍﳌﻮﺕ ﱂ ﻳﻌﺪ ﻟﻪ ﻣﻦ ﻭﺟﻮﺩ ،ﺑﻞ ﻫﻮ ﺃﺻﺒﺢ ﺑﺪﻭﻥ ﺃﻱ ﻗﺪﺭﺓ ﻋﻠﻰ
ﺍﻟﺘﻤﻠﹼﻚ ﻭﺍﻟﺘﺴﻠﹼﻂ ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ "ﺁﺧﺮ ﻋﺪﻭ ﻳﺒﻄﻞ" )ﺍﻵﻳﺔ (٢٦؛ ﻓﺎﻟﻐﻠﺒﺔ ﻋﻠﻴﻪ ﲤﹼﺖ ﲟﻮﺕ ﺍﳌﺴﻴﺢ ﻭﻗﻴﺎﻣﺘﻪ ،ﻭﺬﺍ
ﻚ ﻳﺎ ﻫﺎﻭﻳﺔ؟ ...ﻟﻜﻦ ﺷﻜﺮﹰﺍ ﷲ ﺍﻟﱠﺬﻱ ﻳﻌﻄﻴﻨﺎ
ﺃﹸﺑ ِﻄﻠﹶﺖ ﺳﻠﻄﺘﻪ" :ﺍﺑﺘﻠﻊ ﺍﳌﻮﺕ ﺇﱃ ﻏﻠﺒﺔ ،ﺃﻳﻦ ﺷﻮﻛﺘﻚ ﻳﺎ ﻣﻮﺕ؟ ﺃﻳﻦ ﻏﻠﺒﺘ ِ
ﺍﻟﻐﻠﺒﺔ ﺑﺮﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ" )١ﻛﻮ .(٥٧ – ٥٤:١٥ﰲ ﺭﺳﺎﻟﺘﻪ ﺇﱃ ﺃﻫ ِﻞ ﻓﻴﻠﻴﱯ ﻳﻌﺒﺮ ﺍﻟﺮﺳﻮﻝ ﺑﻮﻟﺲ ﺑﻨﱪ ٍﺓ ﺟﺪﻳﺪ ٍﺓ
ﺢ ﻏﺮﻳﺒﹰﺎ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻷﺭﺿﻴﺔ" :ﻓﺈﻥﱠ ﺳﲑﺗﻨﺎ ﳓﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﺍﻟﱠﱵ ﻣﻨﻬﺎ ﺃﻳﻀﹰﺎ ﻧﻨﺘﻈ ﺮ ﳐﻠﱢﺼﹰﺎ ﻫﻮ
ﻋﻦ ﺷﻌﻮﺭﻩ ﺑﺄﻧﻪ ﺃﺻﺒ
ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ" )ﰲ . (٢٠:٣
ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﺃﺻﺒﺢ ﺍﳌﻮﺕ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺒﻮﻟﺲ ﻣﻌﱪﹰﺍ ﺇﱃ ﻣﺎ ﻳﺘﻮﻕ ﺇﻟﻴﻪ ﻭﻳﺸﺘﻬﻴﻪ ،ﻷﻥﱠ ﳏﺒﺔ ﺍﳌﺴﻴﺢ ﺍﻣﺘﻠﻜﺖ ﻛﻞﹼ ﻛﻴﺎﻧﻪ:
ﺢ ﱄ ...ﱄ
ﺕ ،ﻷﻥﱠ ﱄ ﺍﳊﻴﺎﺓ ﻫﻲ ﺍﳌﺴﻴﺢ ﻭﺍﳌﻮﺕ ﻫﻮ ﺭﺑ
"ﺍﻵﻥ ﻳﺘﻌﺎﻇﻢ ﺍﳌﺴﻴﺢ ﰲ ﺟﺴﺪﻱ ﺳﻮﺍ ٌﺀ ﻛﺎﻥ ﲝﻴﺎ ٍﺓ ﺃﻭ ﲟﻮ ٍ
ﺍﺷﺘﻬﺎ ٌﺀ ﺃﻥ ﺃﻧﻄﻠﻖ ﻭﺃﻛﻮﻥ ﻣﻊ ﺍﳌﺴﻴﺢ ،ﺫﺍﻙ ﺃﻓﻀﻞ ﺟﺪﹰﺍ" )ﰲ (٢٣-٢٠:١ﻟﻜﻦ ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﻗﻴﺎﻣﺔ ﺍﳌﺴﻴﺢ ﻫﻮ ﻧﺘﻴﺠﺔ
ﺕ ﺍﻟﺼﻠﻴﺐ ،ﺇﺷﺘﺮﺍﻛﹰﺎ
ﱪ ﻣﻮ ِ
ﺐ ﺍﳌﺴﻴﺢ ،ﻋ
ﱪ ﺍ ِﻻﺷﺘﺮﺍ ِﻙ ﺑﺼﻠﻴ ِ
ﻕ ِﺑ ِﻪ ﻻ ﻓﻠﺴﻔﻴﹰﺎ ﺑﻞ ﻋﻤﻠﻴﹰﺎ ،ﻋ
ﺢ ﻭﺍ ِﻻﻟﺘﺼﺎ ِ
ﺍﻟﺘﺸﺒِ ﻪ ﺑﺎﳌﺴﻴ ِ
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .٥٢ 52
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ﺕ ﻭﺍﻟﺘﻮﺍﺿ ﻊ ﺣﺘﻰ
ﻍ ﺍﻟﺬﹼﺍ ِ
ﻱ ﺑﺄ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﺍﻹﻧﺴﺎ ﹸﻥ ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﺴﲑﺓ ﺍﻟﱠﱵ ﺳﻠﻜﻬﺎ ﺍﳌﺴﻴﺢ ،ﺃﻻ ﻭﻫﻲ ﺇﻓﺮﺍ ﹸ
ﻋﻤﻠﻴﺎﹰ ،ﺃ
ﺍﳌﻮﺕ.٥٣
ﲝﺴﺐ ﺍﻟﻘﺪﻳﺲ ﺑﻄﺮﺱ ،ﺫﻫﺐ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺇﱃ ﺍﳉﺤﻴﻢ ﺑﻌﺪ ﻣﻮﺗﻪ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ،ﻟﻴﻜﺮﺯ ﻟﻸﺭﻭﺍﺡ ﺍﻟﱠﱵ ﰲ ﺍﻟﺴـﺠﻦ
)١ﺑﻂ .(٩:٣ﻭﻳﻮﺿﺢ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺃﻧﻪ "ﻷﺟﻞ ﻫﺬﺍ ﺑﺸﺮ ﺍﳌﻮﺗﻰ ﺃﻳﻀﹰﺎ ،ﻟﻜﻲ ﻳﺪﺍﻧﻮﺍ ﺣﺴﺐ ﺍﻟﻨﺎﺱ ﺑﺎﳉﺴﺪ ،ﻭﻟﻜـﻦ
ﻟﻴﺤﻴﻮﺍ ﺣﺴﺐ ﺍﷲ ﰲ ﺍﻟﺮﻭﺡ" )١ﺑﻂ ،(٦:٤ﻭﺑﺎﻟﺘﺎﱄ ﺑﻨﺰﻭﻝ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﳉﺤﻴﻢ ﻋﺎﺷﺖ ﻧﻔﻮﺱ ﺍﻟﺘﺎﺋﺒﲔ ﻣﻦ ﺟﺪﻳـﺪ
ﺐ ﺍﳉﺤﻴ ﻢ ﻓﺮﺩﻭﺳﹰﺎ ﻳﺘﺬﻭ ﹸﻗ ﻪ ﻛ ُﱡﻞ ﺍﻷﺑﺮﺍﺭ.
ﺑﻨﻌﻤﺔ ﺍﳌﺴﻴﺢ ﺍﻟﻔﺪﺍﺋﻴﺔ ،ﻭﺬﺍ ﺑﺪﻝ ﺍﻟﺮﺏ ﻭﻗﻠ
ﺍﻟﺮﺳﻮﻝ ﺍﻹﳒﻴﻠﻲ ﻳﻮﺣﻨﺎ ﰲ ﻛﺘﺎﺑﺎﺗﻪ ﻳﻮﺿﺢ ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱠﺬﻱ ﺻﺎﺭ ﺟﺴﺪﹰﺍ ﻭﺣﻞﱠ ﺑﻴﻨﻨﺎ ﻭﺭﺃﻳﻨﺎ ﳎﺪﻩ ﳎـﺪ ﺍﻹﺑـﻦ
ﺍﻟﻮﺣﻴﺪ ،ﺍﻟﻜﺎﺋﻦ ،ﺍﻟﱠﺬﻱ ﻫﻮ ﰲ ﺣﻀﻦ ﺍﻵﺏ ﻗﺪ ﺍﺭﺗﻌﺸﺖ ﻧﻔﺴﻪ ﺃﻣﺎﻡ ﻗﱪ ﻟﻌﺎﺯﺭ )ﻳﻮ ،(٣٨-٣٣:١١ﻭﺍﺿـﻄﺮﺏ
ﻚ ﺍﻟﺴﺎﻋ ِﺔ )ﻳﻮ .(٢٧:١٢ﻭﻟﻜﻨﻪ ﹶﻗِﺒ ﹶﻞ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻫـﺬﻩ
ﺕ ﻭﺍﺑﺘﻬﻞ ﺇﱃ ﺍﷲ ﺍﻵﺏ ﺃ ﹾﻥ ﻳﻨﺠﻴ ِﻪ ِﻣ ﻦ ﺗﻠ
ﺃﻳﻀﹰﺎ ﺃﻣﺎﻡ ﺁﻵ ِﻡ ﺍﳌﻮ ِ
ﺍﻟﻜﺄﺱ ﺍ ﹸﳌﺮﺓ )ﻳﻮ .(١١:١٨ﻭﻟﻜﻨﻪ ﰲ ﻣﻮﺍﺟﻬﺘﻪ ﻟﻠﻌﺪﻭ ﺍﻟﻘﺪﱘ ﻟﻠﺠﻨﺲ ﺍﻟﺒﺸﺮﻱ ﺍﻧﺘﺼ ﺮ ﻋﻠﻴﻪ ﰲ ﻋ ﹾﻘ ِﺮ ﺩﺍ ِﺭﻩ ،ﻛﻮﻧـ ﻪ
ﺝ ﻣﻨﻪ ﻣﻦ
ﺍﻟﻘﻴﺎﻣ ﹶﺔ ﻭﺍﳊﻴﺎﺓ ،ﰲ ﺍﻟﻠﺤﻈ ِﺔ ﺍﻟﱠﱵ ﻛﺎﻥ ﻳﺒﺪﻭ ﺍﳌﻮﺕ ﻓﻴﻬﺎ ﺃﻧﻪ ﻗﺪ ﻫﺰﻣﻪ .ﻭﻧﺰﻝ ﺇﱃ ﺍﳉﺤﻴﻢ ﺑﻜﻞﱢ ﺳﻠﻄﺎﻥ ﻟﻴﺨﺮ
ﺕ ﻭﺍﳉﺤﻴﻢ" )ﺭﺅ .٥٤(١٨:١ﻭﺃﻋﻄﻰ ﺳﻠﻄﺎﻥ ﺍﻟﻐﻠﺒﺔ ﻟﻜﻞﹼ ﻣﻦ ﻳﺆﻣﻦ ﺑﻪ ﻭﺑﻜﻼﻣﻪ .ﹶﻓﻤـ ﻦ
ﺢ ﺍﳌﻮ ِ
ﺷﺎ َﺀ؛ ﺇﺫ "ِﺑﻴ ِﺪ ِﻩ ﻣﻔﺎﺗﻴ
ﺐ "ﻃﻮﰉ ﻟﻸﻣﻮﺍﺕ ﺍﻟﱠﺬﻳﻦ ﳝﻮﺗـﻮﻥ ﰲ
ﻉ ﺗﻄﻮﻳ ٍ
ﺁ ﻣ ﻦ ِﺑ ِﻪ "ﻭﺇﻥ ﻣﺎﺕ ﻓﺴﻴﺤﻴﺎ") ﻳﻮ .(٢٥:١١ﻭﺃﺿﺤﻰ ﺍﻟﺜﻤﻮﺕ ﻣﻮﺿﻮ
ﺍﻟﺮﺏ ﻣﻨﺬ ﺍﻵﻥ "ﻓﺈﻧﻬﻢ ﻳﺴﺘﺮﳛﻮﻥ ﻣﻦ ﺃﺗﻌﺎﻢ ﻭﺃﻋﻤﺎﹸﻟﻬﻢ ﺗﺘﺒ ﻌﻬﻢ" )ﺭﺅ .(١٣:١٤ﻭﺣﻴﻨﺌﺬ ﺳﻴﺪﺧﻞ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻪ ﰲ ﻋﺎ ٍﱂ
ﺟﺪﻳﺪ ﺣﻴﺚ "ﱂ ﻳﺒﻖ ﻟﻠﻤﻮﺕ ﻭﺟﻮﺩ")ﺭﺅ .(٤:٢١
ﲑ ﺃﻭ ﺷﺮ ﻳﺼﲑ ﻟﻺﻧﺴﺎﻥ ،ﻭﻛ ﱡﻞ ﺍﻷﻣﻮﺭ ﺍﻟﺼﺎﳊﺔ ﻫﻲ ﺑﺎﻟﻨﻬﺎﻳﺔ
ﺭﺃﻯ ﺍﻵﺑﺎﺀ ﺍﻟﻘﺪﻳﺴﻮﻥ ﰲ ﺍﳊﺮﻳﺔ ﻣﺼﺪﺭﹰﺍ ﻟﻜﻞﱢ ﺧ ٍ
ﻣﺎ ﻳﺸﺎﺅﻩ ﺍﷲ ﻭﻳﺮﺿﻰ ﻋﻨﻪ ،ﺃﻣﺎ ﺍﻟﺸﺮﻭﺭ ﻓﻬﻲ ﺃﺑﻌﺪ ﻣﺎ ﺗﻜﻮﻥ ﻋﻦ ﻣﺸﻴﺌﺘﻪ ﻻ ﺳﺎﺑﻘﹰﺎ ﻭﻻ ﻻﺣﻘﹰﺎ؛ ﻷﻥﱠ ﺍﻷﻣﻮﺭ ﺍﻷﻭﱃ ﺗﺆﻭﻝ
ﺇﱃ ﺍﻟﺘﻤﺘِ ﻊ ﺑﺼﻼﺡ ﺍﷲ ﻭﲟﻠﻜﻮﺗﻪ ،ﻷﻥﱠ ﺍﳋﺎﻟﻖ ﱂ ﳜﻠﻖ ﺍﻟﺒﺸﺮ ﻟﻠﻌﻘﺎﺏ ﺑﻞﹼ ﻟﻠﺤﻴﺎﺓ ،ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺪﻣﺸﻘﻲ ﻳﻮﺣﻨﺎ.٥٥
ﺍﻟﻘﺪﻳﺲ ﻣﻜﺴﻴﻤﻮﺱ ﺍﳌﻌﺘﺮﻑ ﻳﻘﻮﻝ :ﰲ ﺇﺩﺍﻧﺔ ﺧﻄﻴﺌﺔ ﺁﺩﻡ ﺍﻟﱠﱵ ﺍﺧﺘﺎﺭﻫﺎ ﲝﺮﻳﺔ ﻧﺒﺼﺮ ﻃﺒﻴﻌﺘﻪ ﻋﺮﺿ ﹰﺔ ﻟﻠﻬﻮﻯ ﻭﺍﻟﻔﺴﺎﺩ
ﻭﺍﳌﻮﺕ .ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﱂ ﻳﺤﺪﺛﻬﺎ ﺍﷲ ﻭﻻ ﻛﺎﻧﺖ ﺷﻴﺌﹰﺎ ﻣﺎ ﻗﺪ ﺍﻣﺘﻠﻜﻪ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺒﺪﺍﻳﺔ؛ ﺇﻧﻤﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻨﻔﺴﻪ ﺃﺣﺪﺛﻬﺎ
ﻭﻭﺻﻞ ﺇﱃ ﻣﻌﺮﻓﺘﻬﺎ ﻋﻨﺪﻣﺎ ،ﻣﻦ ﺧﻼﻝ ﻋﺼﻴﺎﻧﻪ ،ﺃﺗﻰ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺑﺎﳋﻄﻴﺌﺔ ﺍﳌﺨﺘﺎﺭﺓ ﲝﺮﻳﺔ .ﺇﻥﹼ ﺇﺩﺍﻧﺘﻪ ﺣﱴ ﺍﳌﻮﺕ ﻫﻲ
ﺑﻮﺿﻮﺡ ﻧﺘﻴﺠﺔ ﻫﺬﺍ" .٥٦
ﺍﳊﺎﻟﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻟﻺﻧﺴﺎﻥ ،ﲝﺴﺐ ﺍﻟﻘﺪﻳﺲ ﺑﺎﻻﻣﺎﺱ ،ﻫﻲ ﺣﺎﻟﺔ ﻣﺎ ﻗﺒﻞ ﺍﻟﺴﻘﻮﻁ ،ﻭﻫﺬﺍ ﻳﻌﲏ ﺣﻴﺎﺓ ﺍﻟﺸﺮﻛﺔ ﻣﻊ ﺍﷲ ،
ﻭﳍﺬﺍ ﺧﻠِﻖ ﺍﻹﻧﺴﺎﻥ .ﻭﻟﻜﻦ ﺑﻌﺪ ﺍﻟﺴﻘﻮﻁ ﺃﺻﺒﺤﺖ ﺣﺎﹸﻟﻪ ﳐﺎِﻟ ﹶﻔ ﹰﺔ ﻟﻠﻄﺒﻴﻌﺔ ،ﺃﻭ ﻣﻌﺎﻛﺴ ﹰﺔ ﻟﻠﻄﺒﻴﻌﺔ .ﻳﻜﺘﺐ ﺍﻟﻘﺪﻳﺲ
ﺴﻨﺎ ﻣﻮﺗﻰ؛ ﻭﻗﺒﻞ ﻣﻮﺕ
ﺖ ﺍﳋﻄﻴﺌ ﹸﺔ ﺇﱃ ﺍﳊﻴﺎﺓ ،ﻭﺻﺮﻧﺎ ﺃﻧﻔ
ﻏﺮﻳﻐﻮﺭﻳﻮﺱ" :ﺑﻌﺪ ﺗ ﻌﺪﻱ ﺟﺪﻳﻨﺎ ﰲ ﺍﻟﻔﺮﺩﻭﺱ ...ﺩ ﺧ ﹶﻠ ِ
ﺲ ﻋ ِﻦ ﺍﷲ".٥٧
ﻱ ﺍﻧﻔﺼﺎ ﹶﻝ ﺍﻟﻨﻔ ِ
ﺍﳉﺴﺪ ﻓﺈﻧﻨﺎ ﻧﻌﺎﱐ ﻣﻦ ﻣﻮﺕ ﺍﻟﻨﻔﺲ ،ﺃ ِ
ﻧﺼﲑ ،ﻣﻴﺸﺎﻝ :ﺃﳘﻴﺔ ﺍﻟﺼﻠﻴﺐ ﰲ ﺭﺳﺎﻟﺘﻲ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﺇﱃ ﻓﻴﻠﻴﱯ ﻭﻏﻼﻃﻴﺔ ،ﺻﻔﺤﺔ ١٠ﻭ.١٧ 53
ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺮﺑﲔ :ﻣﻌﺠﻢ ﺍﻟﻼﻫﻮﺕ ﺍﻟﻜﺘﺎﰊ ،ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٧٨٦ -٧٨٤ 54
ﺍﻟﺪﻣﺸﻘﻲ ،ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .١٤٢ 55
ﻃﺮﺍﺑﻠﺴﻲ ،ﺩ .ﻋﺪﻧﺎﻥ :ﻭﺳﻘﻂ ﺁﺩﻡ )ﻻﻫﻮﺕ ﺍﻷﻗﻤﺼﺔ ﺍﳉﻠﺪﻳﺔ( ،ﺻﻔﺤﺔ .٣٦ 56
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .٤٥ 57
15
ﺲ ﺍﻟﺒﺸﺮﻱ .ﻳﻘﻮﻝ ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺑﺎﻻﻣﺎﺱ:
ﺱ ﰲ ﺍﻟﺘﺸﺪﻳ ِﺪ ﻋﻠﻰ ﻭﺣﺪ ِﺓ ﺍﳉﻨ ِ
ﺏ ﺍﳌﻘﺪِ
ﻒ ﺍﻵﺑﺎ ُﺀ ﻋﻦ ﺍﻟﻜﺘﺎ ِ
ﻻ ﳜﺘﻠ
" ﹶﻛﻮ ﹶﻥ ﺃﻥﱠ ﺁﺩ ﻡ ﺃﺻ ﹸﻞ ِﺟ ﻨﺴِﻨﺎ ،ﻓﺈﻧﻪ ﺃﻧﺘﺠﻨﺎ ﳓﻦ ﺍﻷﻏﺼﺎ ﹶﻥ ﺍﳌﺎﺋﺘﺔ ...ﻭﻫﻜﺬﺍ ﺑﺴﺒﺐ ﺧﺴﺎﺭﺗِﻨﺎ ﺍﻟﺘﺸﺒ ﻪ ﺑﺎﷲ ﺑﺎﻟﺴﻘﻮﻁ ،ﺻﺎﺭ
ﺕ ﻣﺸﺎ ﹰﺔ
ﺕ ﻃﺒﻴﻌ ٍﺔ ﻓﺎﺳﺪ ٍﺓ ﻣﺮﻳﻀﺔ ...ﺻﺎﺭ ﻋﺎﺟﺰﹰﺍ ﺃ ﹾﻥ ﻳ ِﻠ ﺪ ﻛﺎﺋﻨﺎ ٍ
ﺕ ﺫﺍ ِ
ﺲ ﺍﻟﺒﺸﺮﻱ ﻋﺎﺟﺰﹰﺍ ﻋﻦ ﺃ ﹾﻥ ﻳﻠ ﺪ ﺳﻮﻯ ﻛﺎﺋﻨﺎ ٍ
ﺍﳉﻨ
ﺖ ﻋﻴﻨ ِﻪ ﻳﺆﻛﹼﺪﻭ ﹶﻥ ﺃﻥﱠ ﻣﺎ ﻭ ِﺭﹶﺛ ﻪ ﺍﻹﻧﺴﺎ ﹸﻥ ﻣﻦ
ﺦ ﻭﺗﻜﻮ ﹸﻥ ﻋﺮﺿ ﹰﺔ ﻟﻠﻔﺴﺎﺩ " ،٥٨ﻭﻟﻜﻦ ﰲ ﺍﻟﻮﻗ ِ
ﺴﻪِ ،ﺗﺸﻴ
ﷲ ،ﺑﻞ ﻣﺸﺎ ﹲﺔ ﻟﻨﻔ ِ
ﺍﳉﺪﻳﻦ ﺍﻷﻭﻟﲔ ﱂ ﻳﻜﻦ ﺍﳌﺴﺆﻭﻟﻴ ﹶﺔ ﺍﻟﺸﺨﺼﻴ ﹶﺔ ﳋﻄﻴﺌِﺘﻬﻤﺎ ،ﺑﻞ ﻛﺎﻥ ﺍﳌﻮﺕ ،ﺃﻭ ﺑﺸﻜ ٍﻞ ﳐﺘﺼ ٍﺮ ﻓﺴﺎ ﺩ ﺍﻟﻄﱠﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳ ِﺔ ﺍﻟﱠﱵ
ﺕ ﺑﺎﻟﻨﺴ ِﻞ ﺍﻟﺒﺸﺮﻱ ﺇﱃ ﺩﺍﺋﺮ ٍﺓ ﻣﻌﻴﻨ ٍﺔ ﻣﻦ ﺍﳋﻄﻴﺌ ِﺔ ﻭﺍﳌﻮﺕ.
ﺃﻭ ﺩ
ﺕ ﺍﻷﻭِ ﻝ
ﺕ ﺍﳉﺴﺪﻱ .ﻻ ﺑﻞ ﺃﻳﻀﹰﺎ ﻳﺮﻭ ﹶﻥ ﺗﺸﺎﹰﺎ ﺑﲔ ﺍﳌﻮ ِ
ﺱ ﻟﻠﻤﻮ ِ
ﺕ ﺍﻟﺮﻭﺣﻲ ﻫﻮ ﺃﺳﺎ
ﻭﻛﺬﻟﻚ ﺭﻛﹼﺰ ﺍﻵﺑﺎ ُﺀ ﻋﻠﻰ ﺃﻥﱠ ﺍﳌﻮ
ﷲ ﺍﻟﻨﻔﺲ ،ﻓﺈﻧﻬﺎ ﲤﻮﺕ .ﻫﺬﺍ ﻣ ﻊ
ﺲ ﺍﳉﺴ ﺪ ﻓﺈﻧ ﻪ ﳝﻮﺕ؛ ﻭﺑﺎﻟﻄﺮﻳﻘ ِﺔ ﻧﻔﺴِﻬﺎ ،ﻋﻨﺪﻣﺎ ﻳﺘﺮ ﻙ ﺍ ُ
ﻭﺍﻟﺜﹼﺎﱐ ،ﻓﻌﻨﺪﻣﺎ ﺗﺘﺮ ﻙ ﺍﻟﻨﻔ
ﲑ ﺍﻟﻔﹶﻨﺎ ِﺀ ﻭﺍﻟﻌﻮ ﺩ ِﺓ ﺇﱃ ﺍﻟ ﻌﺪﻡ ﺃ ِﻭ ﺍﻟﻼ ﻭﺟﻮﺩ .ﻭﻫﺬﻩ ﺍﳌﻔﺎﺭﻗﺔ ﻳﺴﻤﻴﻬﺎ
ﱐ ﻫ ﻮ ﺑِﻤﻌﻨﻰ ﺁﺧﺮ ،ﹶﻏ ِ
ﺕ ﺍﻟﺜﹼﺎ ﹶ
ﺍﻹﺷﺎ ﺭ ِﺓ ﺇﱃ ﹶﺃﻥﱠ ﺍﳌﹶﻮ
ﺐ
ﺢ ﻫﺬﺍ ﺍﻟﻘﺪﻳﺲ ﺃﻥﱠ ﺍﷲ ﻟﻴﺲ ﻫﻮ ﺳﺒ
ﺲ ﻏﻴِﺮ ﺍﳌﺎﺋﺘﺔ" .ﻭﻳﻮﺿ
ﻱ ﻟﻠﻨﻔ ِ
ﺕ ﺍﻷﺑﺪ
ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺑﺎﻻﻣﺎﺱ "ﺍﳌﻮ
ﺕ ،ﻓﺎﷲ ﺑﺎﻟﻨﺴﺒ ِﺔ ﺇﻟﻴ ِﻪ "ﻟﻴﺲ ﻓﻘﻂ ﱂ ﻳﺨ ﹸﻠ ِﻖ ﺍﳌﻮﺕ ،ﺑﻞ ﻣﻨ ﻌ ﻪ ﻣﻦ ﺃ ﹾﻥ ﻳﻮﺟﺪ".٥٩
ﺕ ،ﻭﻫﻮ ،ﺗﺎِﻟﻴﺎ ،ﱂ ﳜﻠ ِﻖ ﺍﻹﻧﺴﺎ ﹶﻥ ﻟﻴﻤﻮ
ﺍﳌﻮ ِ
ﷲ ﻟﻺﻧﺴﺎﻥ
ﳉﻠ ِﺪﻳِ ﺔ ﺍﻟﱠﱵ ﺃﻟﺒﺴﻬﺎ ﺍ ُ
ﺼ ِﺔ ﺍ ِ
ﺙ ﻋ ِﻦ ﺍﻷﻗ ِﻤ
ﺤﺪ ﹸ
ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻨﻴﺼﺼﻲ ،ﰲ ﺷﺮﺣِﻪ ﻟﺴﻔ ِﺮ ﺍﻟﺘﻜﻮﻳﻦ ،ﻳﺘ
ﲰ ﻊ
ﺕ ﻏﻴِﺮ ﺍﻟﻌﺎﻗﻠﺔ ...ﻋﻨﺪﻣﺎ ﹶﺃ
ﻉ ِﻣ ﻦ ِﺟﻠ ِﺪ ﺍﻟﻜﺎِﺋﻨﺎ ِ
ﺤﻔﻨﺎ ،ﺍ ﹶﳌﺼﻨﻮ
ﺖ ﺍﻟ ﹶﻜﺮﻳ ﻪ ﺍﻟﱠﺬﻱ ِﺑ ِﻪ ﺍﻟﺘ
ﺺ ﺍﳌﺎﺋ
ﻓﻴﻘﻮﻝ" :ﺫﻟﻚ ﺍﻟﻘﻤﻴ
ﻍ ،ﺍﻟﺸﻴﺨﻮ ﺧﺔ،
ﲔ ...ﺣﻴﺎ ﹶﺓ ﺍﻟﺒﻠﻮ ِ
ﲑ ﺍﻟﻌﺎ ِﻗ ﹶﻠﺔِ ،ﺍﻟﱠﱵ ﺎ ﺻِﺮﻧﺎ ﻣﻠﺘﺤِﻔ
ﹶﻛ ِﻠ ﻤ ﹶﺔ ِﺟﻠ ٍﺪ ﻓﺈﻧﻬﺎ ﺗﻨ ﹸﻘ ﹸﻞ ﺇﱄﱠ ﺷﻜ ﹶﻞ ﺍﻟﻄَﱠﺒﻴ ﻌ ِﺔ ﹶﻏ ِ
ﺍﳌﻮﺕ".٦٠
ﺺ ﺟﺪﻳ ﺪ ﹰﺓ ﻟﻠﻄﱠﺒﻴ ﻌ ِﺔ
ﳋﻄﻴﹶﺌ ﹸﺔ ﺣ ﻤ ﹶﻠﺖ ﻣ ﻌﻬﺎ ﺧﺼﺎِﺋ
ﲔ ﻫ ﻮ ﺩﺧﻴ ﹲﻞ ﻋﻠﻰ ﺍﻹﻧﺴﺎ ِﻥ ،ﻭﺍ ﹶ
ﺕ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻶﺑﺎ ِﺀ ﺍﻟ ِﻘﺪﻳﺴ
ﺇﺫﹰﺍ ،ﺍﳌﻮ
ﺐ ﻓﻆﱟ ﻭﺛﻘﻴﻞ ،ﻭﺗﺆﺩﻱ ﺇﱃ ﺍﳌﻮﺕ .ﻭﻟﻜ ﻦ ،ﻣﻊ ﻫﺬﺍ
ﲑ ﺍﻟﻌﺎ ِﻗ ﹶﻠ ِﺔ ،ﺣﻴﺎﺓ ﻣﺎﺩﻳﺔ ﲤﺘﺎﺯ ﺑﺘﺮﻛﻴ ٍ
ﺻﻴﺔ ﺍﻟﻄﱠﺒﻴ ﻌ ِﺔ ﹶﻏ ِ
ﺸ ِﺮﻳِ ﺔ .ﺇﻧﻬﺎ ﺧﺎ ِ
ﺍﻟﺒ
ﻛﻠﱢﻪ ﻓﺈﻥﱠ ﺍﳌﻮﺕ ﺍﻟﱠﺬﻱ ﺃﺩﺧ ﹶﻠ ﺘ ﻪ ﺍﻷﻗﻤﺼ ﹸﺔ ﺍﳉﻠﺪﻳ ﹸﺔ ﺇﱃ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ،ﻗﺪ ﺟﻌﻞ ﺍﻟﺸﺮ ﺃﻳﻀﺎ ﻣﺎﺋﺘﺎ ،ﻭﻫﻨﺎ ﺗﻈ ﻬ ﺮ ﺭﺃﻓﺔ ﺍﷲ .ﻗﺎ ﹶﻝ
ﺱ ﻭ ِﻣ ﻦ ﺍﷲِ،
ﳊﻴﺎ ِﺓ ﻭ ِﻣ ﻦ ﺍﻟ ِﻔﺮ ﺩﻭ ِ
ﺠ ﺮ ِﺓ ﺍ ﹶ
ﻚ..." :ﻭﻫﻜﺬﺍ ﺻﺎ ﺭ ﺁﺩ ﻡ ﻣﻨ ِﻔﻴﺎ ﻟﻠﺤﺎ ِﻝ ِﻣ ﻦ ﺷ
ﺱ ﺍﻟﻼﻫﻮﰐﹼ ﰲ ﺫِﻟ
ﺲ ﻏﺮﻳﻐﻮﺭﻳﻮ
ﺍﻟ ِﻘﺪﻳ
ﳉﻠ ِﺪﻳ ﹶﺔ ...ﻭﺑﺎﻟﺘﺎﱄ ﺍﺧﺘﱪ ﻟﻠ ﻤﺮِ ﺓ ﺍﻷﻭﱃ ﺍﻟﻌﺎ ﺭ ﻭﺍﺧﺘﺒﺄ ﻋ ِﻦ ﺍﷲ .ﻣﻊ ﺫﻟﻚ،
ﺲ ﺍﻷﻗ ِﻤ ﹶﻄ ﹶﺔ ﺍ ِ
ﳋ ﹶﻄﺄ ﺍﻟﱠﺬﻱ ﺍﺭﺗ ﹶﻜﺒﻪ ،ﻭﹶﻟِﺒ
ِﻣ ﻦ ِﺧﻼ ِﻝ ﺍ ﹶ
ﺕ .ﻫﻜﺬﺍ
ﲑ ﻋﺎﺩ ﻡ ﺍﳌﻮ ِ
ﳋﻄﻴﹶﺌﺔ .ﻭﻫﻜﺬﺍ ﳝﻨﻊ ﺍﻟﺸـﺮِ ﻣ ﻦ ﺃ ﹾﻥ ﻳﺼ
ﺻ ﹶﻞ ﺍ ﹶ
ﺕ ﺍﻟﱠﺬﻱ ﺍﺳﺘﺄ
ﺐ ﺷ ﹾﻜ ﹶﻞ ﺍﳌﻮ ِ
ﻧﺘﻴﺠ ﹰﺔ ﳍﺬﺍ ،ﻓﻘﺪ ﺍﻛﺘﺴ
ﷲ ﻛﻤﺎ ﺃﻋﺘ ِﻘﺪ".٦١
ﺐﺍ ُ
ﲑ ﺍﻟ ﻌﻘﻮﺑ ﹸﺔ ﻋ ﻤ ﹶﻞ ﺭﺃ ﹶﻓ ٍﺔ .ﻫﻜﺬﺍ ِﻫ ﻲ ﺍﻟﻄـﺮﻳ ﹶﻘ ﹸﺔ ﺍﻟﱠﱵ ِﺑﻬﺎ ﻳﻌﺎ ِﻗ
ﺗﺼ
ﺍﳌﻮﺕ ﻭﺍﻟﻘﺎﺑﻠﻴﺔ ﻟﻪ ،ﻫﻮ ﺣﺎﻟﺔ ﺟﺪﻳﺪﺓ ،ﺇﻧﻬﺎ ﻋﻠﻰ ﺣﺴﺐ ﺗﻌﺒﲑ ﺍﻟﻘﺪﻳﺲ ﺍﻟﻨﻴﺼﺼﻲ" ﺍﳊﻴﺎﺓ ﰲ ﺍﳌﻮﺕ" .ﺍﳊﻴﺎﺓ ﺗﺴﺘﻤﺮ ﰲ
ﻁ ﺇﱃ ﺍﻟﺒﻘﺎ ِﺀ ﻋﻠﻰ ﻗﻴ ِﺪ ﺍﳊﻴﺎﺓ .
ﺍﻹﻧﺴﺎﻥ ﻃﺎﳌﺎ ﺍﳌﻮﺕ ﻣ ﺆﺟﻞ ،ﻓﺎﳊﻴﺎﺓ ﲢﻮﻟﺖ ﺑﻌﺪ ﺍﻟﺴﻘﻮ ِ
ﺺ ﻣﻨﻪ ﺇﻥ ﻋﺎﺩ ﻭﺍﻟﺘﺼﻖ ﺑﻨﻌﻤ ِﺔ
ﺣﺘﻰ ﻫﺬﺍ ﺍﳌﻮﺕ ،ﲝﺴﺐ ﻗﻮﻝ ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻼﻫﻮﰐﹼ ،ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎ ﹸﻥ ﺍﻟﺘﺨﻠﹼ
ﺍﷲ ﻭﺑﺎﻟﻜﻠﻤﺔ ﺍﳌﹸﻌﲔ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻧﻔﺴﻪ ﺍﻷﺯﱄﹼ ،ﻧﺒ ِﻊ ﺍﳋﻠﻮﺩ ﻭﻧﺒ ِﻊ ﺍﳊﻴﺎﺓ ،ﺻﻮﺭ ِﺓ ﺍﳉﻤﺎﻝ ﺍﻷﻭﻝ .ﻭﺣﲔ ﻳﻠﺒﺲ ﺍﻹﻧﺴﺎ ﹸﻥ
ﺢ ﺧﺎﻟﺪﹰﺍ . ٦٢
ﻉ ﺟﺴ ﺪ ﺍﻟﺒﺸﺮ ،ﺣﻴﻨﻬﺎ ﳚﻌ ﹸﻠﻪ ﺍﳌﺴﻴ
ﺢ ﺃﻭ ﺣﲔ ﻳﺄﺧﺬ ﺍﻟﺮﺏ ﻳﺴﻮ
ﺍﳌﺴﻴ
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ ﻭ ٤٦ﻭ.٤٧ 58
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .٤٦ 59
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .٥٤ 60
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .٥٩ 61
ﳐﺘﺎﺭﺍﺕ ﻣﻦ ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻼﻫﻮﰐ ﺍﻟﻨﺰﻳﻨﺰﻱ ،ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ،ﺻﻔﺤﺔ .١٨١ 62
16
ﺕ ﹶﺃﻭ
ﺕ ﺍﻟﺴﻤﻮﺍ ِ
ﺱ ﻭﺍﻵﺑﺎ ِﺀ ﻋﻦ ﻣﻠﻜﻮ ِ ﺗﻌﻠﻴﻢ ﺍﻟﻜِﺘﺎﺏ ﺍﳌﹸﻘﺪِ
ﺍﳊﹶﻴﺎ ِﺓ ﺍﻷﺑ ِﺪﻳﺔ :
ﷲ
ﺕ ِﻣ ﻦ ﺍ ِ
ﺻ ﺪ ﺭ
ﳊﻴﺎ ِﺓ ﺍﳋﺎﺻ ﹶﺔ ﺑﺎﻹﻧﺴﺎﻥ
ﺴ ﻤ ﹶﺔ ﺍ ﹶ
ﷲ ﺣﻲ ، ﻭ ﹸﻛ ﱡﻞ ﺣﻴﺎ ٍﺓ ﺗﺄﰐ ِﻣ ﻦ ِﻋﻨ ِﺪ ﺍﷲ ،ﻭﻟﻜﻦ ﹶﻛﻤﺎ ﺭﺃﻳﻨﺎ ﹶﻓﺈﻥﱠ ﻧ
ﺍُ
ﳊ ﹶﻈ ﹶﺔ
ﷲ ﹶ
ﺴ ﻤ ﹸﺔ ﻳﺴﺘﺮ ِﺟﻌﻬﺎ ﺍ ُ
ﺴ ﻤ ﹶﺔ ﺣﻴﺎ ٍﺓ )ﺗﻚ .(٧:٢ﻫ ِﺬ ِﻩ ﺍﻟﻨ
ﺦ ﰲ ﹶﺃﻧ ِﻔ ِﻪ ﻧ
ِﺑ ﹶﻄﺮﻳ ﹶﻘ ٍﺔ ﺧﺎﺻٍ ﺔ ،ﹶﻓﻬ ﻮ ﹶﻛﻤﺎ ﺳﺒ ﻖ ﻭ ﹸﻗﻠﻨﺎ ،ﹶﻗ ﺪ ﻧ ﹶﻔ
ﺤﻴﺎ ِﺓ ،ﻭ ﹶﻗﺪ
ﺕ ﻭﻟﻜﻦ ﻟﻠ
ﷲ ﹶﻟ ﻢ ﻳﺨﻠﻖ ﺍﻹﻧﺴﺎ ﹶﻥ ﻟﻠ ﻤﻮ ِ
ﺿﺤﻨﺎ ﺳﺎِﺑﻘﹰﺎ ﹶﺃﻥﱠ ﺍ َ
ﺕ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ )ﺃﻱ ١٤:٣٤ﻭ .(١٥ﻭﻗﺪ ﹶﺃﻭ
ﻣﻮ ِ
ﳊﻴﺎ ِﺓ ﺍﻟﱠﱵ ﻛﺎﻧﺖ ﹶﻛﻔﻴ ﹶﻠ ﹰﺔ ِﺑﺄ ﹾﻥ ﺗﺠ ﻌ ﹶﻠ ﻪ ﻳﺤﻴﺎ ﺇﱃ ﺍﻷﺑﺪ )ﺗﻚ .(٢٢:٣ﻭﺑﺎﻟﺮﻏ ِﻢ
ﺠ ﺮ ﹶﺓ ﺍ ﹶ
ﺿﻲ ﻭ ﺷ
ﺱ ﺍﻷﺭ ِ
ﺺ ﹶﻟ ﻪ ﺍﻟ ِﻔﺮ ﺩﻭ
ﺧﺼ
ﷲ ﹶﻛﻮﻧ ﻪ "ﻳﻨﺒﻮﻉ ﺍﳌﺎﺀ
ﺽ ،ﺑ ﹾﻞ ﺑﺎﻟﺘ ﻌ ﱡﻠ ِﻖ ﺑﺎ ِ
ﺕ ﺍﻷﺭ ِ
ِﻣ ﻦ ﹶﺃﻥﱠ ﻫ ِﺬ ِﻩ ﺍﳊﻴﺎﺓ ﺗﺘﻢ ﹸﻛﻠﱡﻬﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﺇﻻﹼ ﺃﻧﻬﺎ ﻻ ﺗﺘ ﻐﺬﹼﻯ ﹶﺃﻭ ﹰﻻ ﲞﲑﺍ ِ
ﺍﳊﻲ) "ﺇﺭ ١٣:٢ﻭ (١٣:١٧ﻭﻳﻨﺒﻮﻉ ﺍﳊﻴﺎ ِﺓ )ﻣﺰ .(١٠:٣٦ﻭﻫﺬﺍ ﻣﺎ ﺍﺭﺗﻜﺰ ﻋﻠﻴﻪ ﺃﻧﺒﻴﺎﺀ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﰲ
ﺗﻌﻠﻴﻤﻬﻢ.٦٣
ﺱ
ﺐ ﺍﻟﺮﺏ ﻣﻦ ﺁﺩ ﻡ ﺃ ﹾﻥ ﻳﻌ ﻤﻠﹶﻬﺎ ﻭﳛﻔﻈﹶﻬﺎ )ﺗﻚ (١٥:٢ﻫﻲ ﺻﻮﺭ ﹲﺓ ﻛﺘﺎﺑﻴ ﹲﺔ ﻋﻦ ﺍﻟﻔﺮﺩﻭ ِ
ﺇﻥﹼ ﺟﻨ ﹶﺔ ﻋﺪ ٍﻥ ﺍﻟﱠﱵ ﻃﻠ
ﷲ،
ﺴ ﹸﻜ ﻦ ﺍﻹﻧﺴﺎ ﹸﻥ ﲟﻌﻴِ ﺔ ﺍ ِ
ﺍﻟﱠﺬﻱ ﺗﺼﻮ ﺭ ﻩ ﹸﻛﺘﺎﺏ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ،ﲟﻌﲎ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻔﺮﺩﻭﺱ ﻫﻮ ﻣﻜﺎ ﹸﻥ ﺇﻗﺎﻣ ِﺔ ﺍﷲ ،ﻭﺣﻴﺚ ﻳ
ﺕ
ﺴ ﻦ )ﺗﻚ ،(٢٥:١ﻭﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﲟﺄﻣ ٍﻦ ﻣﻦ ﺍﻟﺸﺮ ﻭﺍﻟﺸﻘﺎ ِﺀ ﻭﺍﳌﻮ ِ
ﻭﺣﻴﺚ ﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻣﺘﻮﺍﻓﺮ ﻭﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻓﻴﻪ ﻫﻮ ﺣ
ﻭﰲ ﺳﻼ ٍﻡ ﻣﻊ ﺍﳋﻠﻴﻘ ِﺔ ﹸﻛﻠﱢﻬﺎ.٦٤
ﺑﺎﻟﻄﺒﻊ ﺇﻥﱠ ﻓﻜﺮ ﹶﺓ ﺍﳌﹶﻠﻜﻴﺔ ﺃﻭ "ﻳﻬﻮﻩ -ﺍﳌﻠﻚ" ﱂ ﺗﻈﻬﺮ ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ،ﻭﺇﻧﻤﺎ ﺑﻌﺪ ﺍﺳﺘﻘﺮﺍ ِﺭ ﺇﺳﺮﺍﺋﻴ ﹶﻞ ﰲ ﻛﻨﻌﺎﻥ
ﺑﺪﺃ ﺍﻟﺘﺸﺪﻳﺪ ﻋﻠﻰ ﺃﻥﱠ ﺍﷲ ﳝﻠﻚ ﺇﱃ ﺍﻷﺑﺪ )ﺧﺮ (١٨:١٥ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻋﻠﻰ ﺍﻷﺭﺽ )ﻣﺰ ،(٣:٤٧ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻜﻮ ِﻥ
ﺨ ﹸﻞ ﻣﻦ ﺍﻟﺘﺼﻮِ ﺭ ﺍﻟﺒﺸﺮﻱ ﺍﶈﺪﻭ ِﺩ
ﻛﻠﱢﻪ ﺍﻟﱠﺬﻱ ﺧ ﹶﻠ ﹶﻘ ﻪ )ﻣﺰ .(١:٩٣ﻭﻟﻜﻦ ﺣﺘﻰ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﳌﹸﻠﻚ ﺍﷲ ﻭﳌﻠﻜﻮِﺗ ِﻪ ﱂ ﻳ
ﺝ ﺑﺎﻟﺼ ﻮ ِﺭ ﺍﻵﻧﻴﺔِ ،ﺍﳌﺎﺩﻳِ ﺔ ،ﺍﳌﺘﺄﺗﻴِ ﺔ ﻣﻦ ﺍﻟﻮﺍﻗ ِﻊ ﺍﳌﹸﻌﺎﺵ ،٦٥ﻭﻣﺘﺮﺍﺑﻄﺔ ﻣﻊ ﺻﻮﺭ ِﺓ ﺍ ﹶﳌ ِﻠ ِ
ﻚ ﺍﻷﺭﺿﻲ.٦٦ ﻭﺍﳌﻤﺰﻭ ِ
ﷲ ﺃﳘﻴ ﹰﺔ ﻋﻈﻤﻰ
ﻚﺍِ
ﻉ ﻣﻠ ِ
ﺐ ﺍﻟﻌﱪﺍﱐ ،ﻭﻻ ﺳﻴﻤﺎ ﰲ ﻓﺘﺮﺓِ ﺎﻳ ِﺔ ﺍﻟﺴﱯ ،ﺍﺣﺘﻞﱠ ﻣﻮﺿﻮ
ﺍﻴﺎﺭ ﺍ ﹶﳌ ﹶﻠ ِﻜﻴِ ﺔ ﻋﻨ ﺪ ﺍﻟﺸﻌ ِ ﻣﻨﺬ
ﷲ ﳝﻠﹸﻚ")ﺇﺵ (٧:٥٢ﻭﻫﻮ ﺍﶈﻮ ﺭ ﺍﻷﻭ ﹸﻝ ﻭﺍﻟﻮﻋ ﺪ ﺍﳌﻨﺸﻮﺩ ،ﻭﺃﺻﺒﺤﺖ ﺍﻟﺸﻌﺎﺋ ﺮ ﺍﻟﺪﻳﻨﻴ ﹸﺔ
ﺢ ﺍﻟﺘﺮﻛﻴ ﺰ ﻋﻠﻰ ﺃﻥﱠ "ﺍ َ
ﻭﺃﺻﺒ
ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺮﺑﲔ :ﻣﻌﺠﻢ ﺍﻟﻼﻫﻮﺕ ﺍﻟﻜﺘﺎﰊ ،ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ ٢٨٧ﻭ .٢٨٨ 63
ﺑﻨﺪﱄ ﻛﻮﺳﱵ :ﻛﻴﻒ ﻧﻔﻬﻢ ﺍﻟﻴﻮﻡ ﻗﺼﺔ ﺁﺩﻡ ﻭﺣﻮﺍﺀ؟ ،ﺻﻔﺤﺔ .٥٨ 64
ﻉ ﻭﻫﺮﻃﻘﺎﺕ ﻣﻌﺎﺻﺮﺓ .ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﺭﺍﺟﻊ :
65ﺇﻥ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ﺍﳌﺎﺩﻱ ﻣﻦ ﺍﻟﺘﺼﻮﺭ ﳌﻠﻜﻮﺕ ﺍﷲ ﻣﺎ ﺯﺍﻝ ﻳﺴﺮﻱ ﰲ ﺑ ﺪ ٍ
ﻋﺒﺪﺍﷲ ،ﺛﺮﻳﺎ ﺟﺮﺟﺲ :ﺍﳌﻠﻜﻮﺕ ﻭﺍﻲﺀ ﺍﻟﺜﹼﺎﱐ ﰲ ﺑﺪﻋﺔ ﺷﻬﻮﺩ ﻳﻬﻮﻩ ،ﺭﺳﺎﻟﺔ ﻟﻨﻴﻞ ﺇﺟﺎﺯﺓ ﰲ ﺍﻟﻼﻫﻮﺕ ) ﱂ ﺗﻨﺸﺮ( ،ﺇﺷﺮﺍﻑ ﺍﻷﺏ
ﺟﻮﺭﺝ ﻋﻄﻴﺔ ،ﺍﻟﺒﻠﻤﻨﺪ .١٩٩٢ ،
ﺏ ﺃﹸﺧﺮﻯ ،ﻭﻣﻊ ﺫﻟﻚ ﻓﻬﺆﻻﺀ ﺍﳌﻠﻮﻙ ﻳﺼﺒﺤﻮﻥ ﺃﺑﻨﺎﺀ ﺍﷲ ،ﲟﻌﲎ ﺧﺎﺹ ،ﻳﻮﻡ
ﱂ ﻳﺆﻟﱢﻪ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻠﻮ ﹶﻛ ﻪ ﻗﻂ ،ﲞﻼﻑ ﻣﺎ ﺟﺮﻯ ﻟﺸﻌﻮ ٍ 66
ﺗﻨﺼﻴﺒﻬﻢ .ﺭﺍﺟﻊ :ﺷﺮﺑﻨﺘﻴﻴﻪ ،ﺍﻷﺏ ﺍﺳﻄﻔﺎﻥ :ﺩﻟﻴﻞ ﺇﱃ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺱ ،ﺗﺮﲨﺔ ﺍﻷﺏ ﺻﺒﺤﻲ ﲪﻮﻱ ﺍﻟﻴﺴﻮﻋﻲ ، ﺻﻔﺤﺔ .١٠٢
17
ﻼ ﻣﻌﺘﻠﻨﹰﺎ ﰲ ﺍﻟﺪﻳﻨﻮﻧ ِﺔ ﺍﻹﳍﻴﺔ
ﷲ ﰲ ﺍﻷﺯﻣﻨ ِﺔ ﺍﻷﺧﲑ ِﺓ ،٦٧ﺣﻴﺚ ﻣﻠﻚ ﺍﷲ ﺳﻴﻜﻮﻥ ﻋﺎﳌﻴﹰﺎ ﺷﺎﻣ ﹰ
ﺕﺍِ
ﺗﺘ ﻐﻨﻰ ﻣﺴﺒﻘﹰﺎ ﲟﻠﻜﻮ ِ
)ﻣﺰ٤٧ﻭ.(٩٦
ﷲ ﻟﻴﺲ
ﺕﺍِ
ﺼ ﻮ ﺭ ﺍﻟﺪﻧﻴﻮﻳ ﹶﺔ ﻧﻔﺴﻬﺎ ﻭﻟﻜﻨﻪ ﺟﻌﻠﹶﻬﺎ ﰲ ﺇﻃﺎ ِﺭ ﺍﳌﺴﺘﻘﺒﻞ ،ﲟﻌﲎ ﺃﻥﱠ ﻣﻠﻜﻮ
ﺇﻥﱠ ﺇﺷﻌﻴﺎ َﺀ ﺍﻟﻨﱯ ﺗﻨﺎﻭ ﹶﻝ ﺍﻟ
ﻼ ﳌِﺎ ﻛﺎﻥ ﰲ ﻋﺪ ٍﻥ" ،ﺳﻴﻜﻮﻥ
ﻒ ﺍﻹﻧﺴﺎ ِﻥ ﻭﻭﺭﺍﺀَﻩ ﺑﻞ ﻫﻮ ﰲ ﺍﻷﻣﺎ ِﻡ .٦٨ﰲ ﻫﺬﺍ ﺍﳌﻠﻜﻮﺕ ﺳﻴﻜﻮ ﹸﻥ ﺍﻟﺴﻼ ﻡ ﳑﺎﺛ ﹰ
ﺧ ﹾﻠ
ﲑ ﻳﺴﻮﻗﻬﺎ .ﺍﻟﺒﻘﺮ ﹸﺓ ﻭﺍﻟﺪﺍﺑ ﹸﺔ
ﱯ ﺻﻐ
ﺴﻤ ﻦ ﻣﻌﹰﺎ ﻭﺻ
ﻱ ﻭﺍﻟﻌﺠ ﹸﻞ ﻭﺍﻟﺸﺒ ﹸﻞ ﻭﺍﳌ
ﳉ ﺪ ِ
ﺾ ﺍﻟﻨِ ﻤ ﺮ ﻣﻊ ﺍ ﹶ
ﻑ ﻭﻳﺮﺑ
ﺐ ﻣﻊ ﺍﳋﺮﻭ ِ
ﺍﻟﺬﺋ
ﺏ ﺍﻟﺼﻞﱢ ﻭﻳﻤﺪ ﺍﻟﻔﻄﻴ ﻢ ﻳ ﺪ ﻩ ﺇﱃ
ﺐ ﺍﻟﺮﺿﻴ ﻊ ﻋﻠﻰ ﺳﺮ ِ
ﺾ ﺃﻭﻻﺩﳘﺎ ﻣﻌﹰﺎ ﻭﺍﻷﺳ ﺪ ﻛﺎﻟﺒﻘ ِﺮ ﻳﺄﻛ ﹸﻞ ﺗﻴﻨﺎﹰ ،ﻭﻳﻠﻌ
ﺗﺮ ﻋﻴﺎﻥ ،ﺗﺮﺑ
ﺐ ﺍﻷﻣ ﻢ
ﺏ ﺇﻳﺎ ﻩ ﺗﻄﻠ
ﺣﺠ ِﺮ ﺍﻷﻓﻌﻮﺍﻥ ،ﻻ ﻳﺴﻮﺅﻭﻥ ﻭﻻ ﻳﻔﺴﺪﻭﻥ ...ﻭﻳﻜﻮﻥ ﰲ ﺫﻟﻚ ﺃﻥﱠ ﺃﺻ ﹶﻞ ﻳﺴﻰ ﺍﻟﻘﺎﺋ ِﻢ ﺭﺍﻳ ﹰﺔ ﻟﻠﺸﻌﻮ ِ
ﺽ ﻭﻻ ﻟﻠﺤﺰﻥ" .ﺣﻴﻨﺌ ٍﺬ ﺗﺘﻔﺘﺢ ﻋﻴﻮ ﹸﻥ ﺍﻟﻌﻤﻲ ﻭﺁﺫﺍ ﹸﻥ
ﻭﻳﻜﻮﻥ ﳏﻠﱡﻪ ﳎﺪﹰﺍ")ﺇﺵ ،(١٠ – ٦:١١ﻭﻻ ﻳﻌﻮﺩ ﻣﻦ ﻣﻮﻗ ٍﻊ ﻟﻠﻤﺮ ِ
ﺱ ...ﻭﻣﻔﺪﻳﻮ ﺍﻟﺮﺏ ﻳﺮﺟﻌﻮﻥ ﻭﻳﺄﺗﻮ ﹶﻥ ﺇﱃ ﺻﻬﻴﻮ ﹶﻥ
ﺝ ﻛﺎﻷﻳِ ﻞ ﻭﻳﺘﺮﻧ ﻢ ﻟﺴﺎ ﹸﻥ ﺍﻷﺧﺮ ِ
ﺍﻟﺼﻢ ﺗﺘﻔﺘﺢ ،ﺣﻴﻨﺌ ٍﺬ ﻳﻘﻔ ﺰ ﺍﻷﻋﺮ
ﺏ ﺍﳊﹸﺰ ﹸﻥ ﻭﺍﻟﺘﻨﻬﺪ" )ﺇﺵ .(١٠-٥:٣٥
ﺡ ﻳﺪﺭﻛﺎﻧِﻬﻢ ﻭﻳﻬ ﺮ
ﺝ ﻭﻓﺮ
ﺡ ﺃﺑﺪﻱ ﻋﻠﻰ ﺭﺅﻭ ِﺳﻬِﻢ ،ﺇﺑﺘﻬﺎ
ﺑﺘﺮﻧٍ ﻢ ﻭﻓﺮ ٍ
ﷲ
ﺕﺍِ
ﰲ ﻓﺘﺮ ِﺓ ﺭﺅﻳﺎ ﺩﺍﻧﻴﺎﻝ ،ﰲ ﺯﻣ ِﻦ ﺍﺿﻄﻬﺎ ِﺩ ﺃﻧﻄﻴﻮﺧﺲ ﺃﺑﻴﻔﺎﻧﺲ ،ﻧﺮﻯ ﲡﺪﻳﺪﹰﺍ ﻟﻠﻮﻋﻮﺩ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻣﻘﻮﻟ ﹰﺔ ﺑﺄﻥﱠ ﻣﻠﻜﻮ
ﺾ
ﺏ ﻛﺪﻳﺎ ٍﻥٍ ،ﻟﻴﻨﻘ
ﻚ ﺍﻟﺒﺸﺮﻳِ ﺔ )ﺩﺍ (٤٤:٢ﻭﺍﺑﻦ ﺍﻹﻧﺴﺎ ِﻥ ﺳﻴﺄﰐ ﻋﻠﻰ ﺍﻟﺴﺤﺎ ِ
ﺽ ﺍﳌﻤﺎِﻟ ِ
ﺍﳌﹸﻄﻠﹶﻖ ﺳﲑﺗ ِﻔ ﻊ ﻋﻠﻰ ﺃﻧﻘﺎ ِ
ﻚ ﺇﱃ ﺍﻷﺑ ِﺪ ﻟﻪ ﻭﺇﱃ ﻣﻦ ﻣﻌﻪ ِﻣﻤﻦ ﻳﻘﺪﺳﻮﻥ ﺍﷲ
ﺵ ﺍﻟﻘِﻮﻯ ﺍﻟﺴﻴﺎﺳﻴِ ﺔ ﻋﻠﻰ ﺍﻷﺭﺽ )ﺩﺍ (٧ﻓﻴﻌﻄﻰ ﺬﺍ ﺍﻟﻨﺼ ِﺮ ﺍﳌﹸﻠ
ﻭﺣﻮ
ﺍﻟﻌﻠﻲ) ﺩﺍ ١٤:٧ﻭ .(٢٧ﻭﻳﺮﺩ ﺩ ﺳﻔ ﺮ ﺍﳊﻜﻤ ِﺔ ﺃﻥﱠ ﺍﻷﺑﺮﺍ ﺭ ﺑﻌ ﺪ ﺍﻟﺪﻳﻨﻮﻧ ِﺔ "ﺳﻴﺤﻜﻤﻮ ﹶﻥ ﺍﻷﻣﻢ ،ﻭﻳﺴﻮﺩﻭ ﹶﻥ ﺍﻟﺸﻌﻮﺏ،
ﻚ ﺭﺑﻬﻢ ﺇﱃ ﺍﻷﺑﺪ" )ﺣﻚ .(٨:٣
ﻓﻴﻤ ِﻠ
ﻚ
ﺢ ﺍﻹﻧﺴﺎ ﹸﻥ ﺍﻟﻴﻬﻮﺩﻱ ﺍﳌﺆ ِﻣ ﻦ ﳛﻴﺎ ﰲ ﺍﻧﺘﻈﺎ ِﺭ ﺍﳌﻠﻜﻮﺕ ،ﻣﺪﺭِﻛﹰﺎ ﺃﻥﱠ ﺗﻠ
ﻫﻜﺬﺍ ﺑﻌﺪ ﻣﻀﻲ ﻗﺮﻭﻥ ﻣﻦ ﺍﻹﻋﺪﺍ ِﺩ ﺃﺻﺒ
ﺕ ﻛﺜﲑﹰﺍ ﻣﺎ ﻛﺎﻥ ﻳﺘﺠﺴ ﻢ ﺑﺼﻮﺭ ٍﺓ ﺳﻴﺎﺳﻴٍ ﺔ ﻋﻨﺪ
ﺍﻟﻮﻋﻮﺩ ﻫﻲ ﺣﻘﻴﻘ ﹲﺔ ﺑﺎﻃﻨﻴﺔ ،ﺩﻭﻥ ﺃ ﹾﻥ ﻧﻨﺴﻰ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺘﻄﻠﹼﻊ ﺇﱃ ﺍﳌﻠﻜﻮ ِ
ﲔ ﻟﻠﺸﺮﻳﻌ ِﺔ ،ﺣﺘﻰ ﺯﻣ ِﻦ ﺍﻟﺮﺏ ﻳﺴﻮﻉ.٦٩
ﺍﻟﻜﺜﻴِﺮ ﻣﻦ ﺍﳌﻌﻠﹼﻤ
ﺕ ﺍﻟﺴﻤﻮﺍﺕ ،ﻭﻳﻘﻮﻝ ﺇﻥﱠ ﺇﻓﺘﺘﺎﺡ ﺍﳌﻠﻜﻮﺕ،
ﺕ ﺍﷲ ،ﳌﻠﻜﻮ ِ
ﺺ ﺍﳌﻜﺎ ﹶﻥ ﺍﻷﻭ ﹶﻝ ﻟﻜﺮﺍﺯِﺗ ِﻪ ﳌﻠﻜﻮ ِ
ﺏّ ﻳﺴﻮﻉ ﻳﺨﺼ
ﺍﻟﺮ
ﺍﻟﱠﺬﻱ ﻗﻴﻞ ﻋﻨﻪ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ،ﻗﺪ ﲢﻘﹼﻖ ﺑﺘﺠﺴِ ﺪ ﺍﺑ ِﻦ ﺍﷲ ،ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ،ﻫﺬﺍ ﻣﺎ ﺃﻋﻠﻨﻪ ﺍﻟﺮﺏ ﻧﻔﺴﻪ ﺣﲔ ﻓﺴﺮ
ﻟﺴﺎﻣﻌﻴﻪ ﺍﻟﻨﺺ ﺍﻟﱠﺬﻱ ﺗﻼ ﻩ ﻋﻠﻴﻬﻢ ﻣﻦ ﺳﻔ ِﺮ ﺍﻟﻨﺒﻲ ﺇﺷﻌﻴﺎﺀ )ﺍﻹﺻﺤﺎﺡ " :(٦١ﻓﺪﻓﻊ ﺇﻟﻴﻪ ﺳﻔﺮ ﺇﺷﻌﻴﺎﺀ ﺍﻟﻨﱯ ،ﻭﳌﹼﺎ ﻓﺘﺢ
ﺡ ﺍﻟﺮﺏ ﻋﻠﻲ ﻷﺑﺸ ﺮ ﺍﳌﺴﺎﻛﲔ ﺃﺭﺳﻠﲏ )ﻷﺷﻔ ﻲ ﻣﻨﻜﺴﺮﻱ ﺍﻟﻘﻠﻮﺏ(
ﺍﻟﺴ ﹾﻔ ﺮ ﻭ ﺟ ﺪ ﺍﳌﻮﺿ ﻊ ﺍﻟﱠﺬﻱ ﻛﺎﻥ ﻣﻜﺘﻮﺑﹰﺎ ﻓﻴﻪ :ﺭﻭ
ﺴﻨ ِﺔ ﺍﻟﺮﺏ ﺍﳌﻘﺒﻮﻟﺔ .ﰒﱠ ﻃﻮﻯ
ﳊﺮﻳﺔ ﻭﺃﻛ ِﺮ ﺯ ﺑ
ﻕ ﻭﻟﻠﻌﻤﻲ ﺑﺎﻟﺒﺼ ِﺮ ﻭﺃﹸﺭﺳ ﹶﻞ ﺍﳌﻨﺴﺤﻘﲔ ﰲ ﺍ ﹸ
ﻱ ﻟﻠﻤﺄﺳﻮﺭﻳ ﻦ ﺑﺎﻹﻃﻼ ِ
ﻷﻧﺎﺩ
ﺍﻟﺴﻔ ﺮ ﻭﺳﻠﱠ ﻤ ﻪ ﺇﱃ ﺍﳋﺎﺩ ِﻡ ﻭﺟﻠﺲ .ﻭﲨﻴﻊ ﺍﻟﱠﺬﻳﻦ ﰲ ﺍﻤﻊ ﻛﺎﻧﺖ ﻋﻴﻮﻢ ﺷﺎﺧﺼ ﹰﺔ ﺇﻟﻴﻪ .ﻓﺎﺑﺘﺪﺃ ﻳﻘﻮﻝ ﳍﻢ ﺇﻧ ﻪ ﺍﻟﻴﻮ ﻡ ﻗﺪ
ﺏ ﰲ ﻣﺴﺎﻣ ِﻌﻜﹸﻢ") ﻟﻮ .(٢١-١٦:٤
ﺗﻢ ﻫﺬﺍ ﺍﳌﻜﺘﻮ
67ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺮﺑﲔ :ﻣﻌﺠﻢ ﺍﻟﻼﻫﻮﺕ ﺍﻟﻜﺘﺎﰊ ،ﺻﻔﺤﺔ .٧٧١
68ﺷﺮﺑﻨﺘﻴﻴﻪ ،ﺍﻷﺏ ﺍﺳﻄﻔﺎﻥ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٤٠
69ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺮﺑﲔ :ﻣﻌﺠﻢ ﺍﻟﻼﻫﻮﺕ ﺍﻟﻜﺘﺎﰊ ،ﺻﻔﺤﺔ .٧٧١
18
ﺕ ﺍﷲ" :ﺃﻣﺎ ﻳﻮﺣﻨﺎ ﻓﻠﻤﺎ
ﻀ ﺮ ﻣﻠﻜﻮ
ﰲ ﺭﺩ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﻋﻠﻰ ﺗﺴﺎﺅﻝ ﻳﻮﺣﻨﺎ ﺍﳌﻌﻤﺪﺍﻥ ﺗﺄﻛﻴ ﺪ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﺑﻪ ﺣ
ﻉ
ﺏ ﻳﺴﻮ
ﺖ ﻫﻮ ﺍﻵﰐ ﺃﻡ ﻧﻨﺘﻈﺮ ﺁﺧﺮ؟ ﻓﺄﺟﺎ
ﲔ ﻣﻦ ﺗﻼﻣﻴ ِﺬ ِﻩ ﻭﻗﺎﻝ ﻟﻪ ﺃﺃﻧ
ﺳ ِﻤ ﻊ ﰲ ﺍﻟﺴﺠ ِﻦ ﺑﺄﻋﻤﺎ ِﻝ ﺍﳌﺴﻴﺢ ﺃﹶﺭﺳ ﹶﻞ ﺍﺛﻨ ِ
ﺹ ﻳﻄﻬﺮﻭﻥ ﻭﺍﻟﺼﻢ
ﺝ ﳝﺸﻮ ﹶﻥ ﻭﺍﻟﺒﺮ
ﻭﻗﺎﻝ ﳍﻤﺎ ﺍﺫﻫﺒﺎ ﻭﺃﺧﱪﺍ ﻳﻮﺣﻨﺎ ﲟﺎ ﺗﺴﻤﻌﺎﻥ ﻭﺗﻨﻈﹸﺮﺍﻥ :ﺍﻟﻌﻤﻲ ﻳﺒﺼﺮﻭ ﹶﻥ ﻭﺍﻟﻌﺮ
ﻳﺴﻤﻌﻮ ﹶﻥ ﻭﺍﳌﻮﺗﻰ ﻳﻘﻮﻣﻮ ﹶﻥ ﻭﺍﳌﺴﺎﻛﲔ ﻳﺒﺸﺮﻭﻥ .ﻭﻃﻮﰉ ﳌﻦ ﻻ ﻳﻌﺜﺮ ﰲﱠ" )ﻣﺖ .(٦-٢:١١
ﺕ ﺍﷲ" )ﻣﺖ .(٢٨:١٢
ﺝ ﺍﻟﺸﻴﺎﻃﲔ ﻓﻘﺪ ﺃﹶﻗﺒ ﹶﻞ ﻋﻠﻴ ﹸﻜ ﻢ ﻣﻠﻜﻮ
ﺡ ﺍﷲ ﺃﹸﺧﺮ
ﺖ ﺃﻧﺎ ﺑﺮﻭ ِ
"ﻭﻟﻜﻦ ﺇﻥ ﻛﻨ
ﺇﻥﱠ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﱠﱵ ﻗﺎﻡ ﺎ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﻫﻲ ﻋﻼﻣ ﹲﺔ ﳊﻀﻮ ِﺭ ﺍﷲ ﻭﳌﻠﻜﻮِﺗ ِﻪ" ،ﺍﷲ ﻣﻌﻨﺎ" " ِﻋﻤﺎﻧﻮﺋﻴﻞ" ﺑﻴﺴﻮﻉ ﺍﳌﺴﻴﺢ.
ﺕ ﺍﺑﺘﺪﺃ ﺍﻵﻥ ،ﻫﻮ ﺣﺎﺿ ﺮ ﺍﻵﻥ .ﺇﻧﻪ ﺍﳌﻌﻴ ﹸﺔ
ﺕ ﻗﺪ ﰎﱠ ﺑﺎﻟﻜﻠﹼﻴ ِﺔ ،ﺑ ﹾﻞ ﻳﻌﲏ ﺃﻥﹼ ﺍﳌﻠﻜﻮ
ﻫﺬﺍ ﱂ ﻳﻜﻦ ﻳﻌﲏ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻪ ﺃﻥﱠ ﺍﳌﻠﻜﻮ
ﺏ ﺑﺎﻟﺘﻮﺑ ِﺔ ﻭﺃﻥ
ﺐ ﻟﺪﻋﻮ ِﺓ ﺍﻵ ِ
ﻣﻊ ﺍﷲ ،ﻭﻟﻜﻨﻪ ﺃﻳﻀﹰﺎ ﺃﹸﺧﺮﻭﻱ ﺳﻴﻜﺘ ِﻤ ﹸﻞ ﰲ ﺍﻷﻳﺎ ِﻡ ﺍﻷﺧﲑﺓِ ،ﻭﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃ ﹾﻥ ﻳﺴﺘﺠﻴ
ﻳﺤﺪﺩ ﻣﻮﻗ ﹶﻔ ﻪ ﻣﻦ ﻋﻤ ِﻞ ﺍﷲ ﺍﳋﻼﺻﻲ. ٧٠
ﺕ ﺍﷲ ﺣﻘﻴﻘ ﹲﺔ ﺳﺮﻳ ﹲﺔ ﻻ ﻳﻘﺪ ﺭ ﺃﺣ ﺪ ﺃﻥ ﳜﺒ ﺮ ﻋﻦ ﻃﺒﻴ ﻌﺘِﻬﺎ ﺇﻻﹼ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﻭﺣﺪﻩ .ﻟﻜﻦ ﺣﱴ ﺇﻋﻼﻥ ﻫﺬﻩ
ﺇﻥﹼ ﻣﻠﻜﻮ
ﺕ ﺇﻻﹼ ﻟﻠﻤﺘﻮﺍﺿﻌﲔ
ﻁ ﺃﻳﻀﹰﺎ ﲟﻦ ﻳﺴﺘﻄﻴ ﻊ ﺃﻥ ﻳﻔﻬ ﻢ ﻣﺎ ﻳﻌﻠﻨﻪ ﺍﻟﺮﺏ ﻋﻨﻬﺎ .ﻟﺬﺍ ﻓﻬﻮ ﱂ ﻳﻜﺸﻒ ﻃﺒﻴﻌ ﹶﺔ ﺍﳌﻠﻜﻮ ِ
ﺍﳊﻘﻴﻘﺔ ﻣﻨﻮ ﹲ
ﻭﺍﻟﺼﻐﺎﺭ ،ﻟﻠﻘﻄﻴ ِﻊ ﺍﻟﺼﻐﻴِﺮ ،ﻭﻟﻴﺲ ﳊﻜﻤﺎ ِﺀ ﻫﺬﺍ ﺍﻟﺪﻫ ِﺮ ﻭﻋﻠﻤﺎِﺋ ِﻪ )ﻣﺖ .٧١(٢٥:١١ﻭﻗﺪ ﻋﺒﺮ ﺍﻟﺮﺏ ﻋﻦ ﻫﺬﺍ ﺍﳌﻠﻜﻮ ِ
ﺕ
ﺻ ﻮ ٍﺭ ﻭﺃﻣﺜﺎ ٍﻝ ﻭﺭﻣﻮ ٍﺯ ﺇﺫ ﻻ ﺑﺪ ﻣﻦ ﺫﻟﻚ ﻟﻺﺷﺎﺭ ِﺓ ﺇﱃ ﻣﺎ ﻻ ﻳﺴﺘﻄﺎﻉ ﺍﻟﺘﻌﺒﲑ ﻋﻨﻪ ﻻ ﺑﺎﻟﻔﻜ ِﺮ ﻭﻻ ﺑﺎﳋﻴﺎﻝ.٧٢
ﻣﻦ ﺧﻼ ِﻝ
ﺢ ﻣﻦ ﺧﻼ ِﻝ ﺃﻣﺜﺎِﻟ ِﻪ ﺃﻥﱠ ﻫﺬﺍ
ﺿﷲ ﻭﺃﻭ
ﺕﺍِ ﺃﺿﺎ َﺀ ﺍﻟﺮﺏ ﻳﺴﻮ
ﻉ ﺍﻟﺼ ﻮ ﺭ ﺍﻟﱠﱵ ﻛﺎﻧﺖ ﻣﻨﺘﺸﺮ ﹰﺓ ﰲ ﻋﺼﺮِ ِﻩ ﻋﻦ ﻣﻠﻜﻮ ِ
ﺏ ﺍﻟﻌﺎ ِﱂ ) ﻣﹶﺜ ﹸﻞ ﺣﺒﺔ ﺍﳋﺮﺩﻝ
ﻀﻢ ﻛﻞﱠ ﺷﻌﻮ ِ
ﺕ ﻗﻮﻱ ﻳ
ﺏ ﺇﻧﻤﺎ ﻫﻮ ﻣﻠﻜﻮ
ﺐ ﻣﻦ ﺍﻟﺸﻌﻮ ِ
ﺍﳌﻠﻜﻮﺕ ﻟﻴﺲ ﺣِﻜﺮﹰﺍ ﻋﻠﻰ ﺷـ ﻌ ٍ
ﲑ ِﻩ ،ﺑﺎﻹﺿﺎﻓ ِﺔ ﺇﱃ
ﲔ ﻛﺈﺑﺮﺍﻫﻴ ﻢ ﺃﰊ ﺍﻵﺑﺎ ِﺀ ﻭﻏ ِ
ﻀﻢ ﺍﻷﺑﺮﺍ ﺭ ﻭﺍﻟﺼﺪﻳﻘ
ﻭ ﻣﹶﺜ ﹸﻞ ﺍﳋﻤﲑﺓ ﰲ ﻣﺖ ،٧٣(٣٣-٣١:١٣ﻭﻳ
ﺝ ﻫﺬﺍ ﺍﳌﻠﻜﻮﺕ .ﻭﺑﺎﻟﻌﻜﺲ ﺃﻳﻀﹰﺎ ﹶﻓ ِﻤﻤ ﻦ ﻛﺎﻧﻮﺍ ﻳﻌﺘﺒﺮﻭﻥ ﻣﻦ ِﻗﺒ ِﻞ
ﺱ ﺧﺎﺭ
ﺍﻟﻜﺜﲑﻳ ﻦ ِﻣﻤﻦ ﻛﺎﻧﻮﺍ ﳏﺴﻮﺑﲔ ﻣﻦ ِﻗﺒ ِﻞ ﺍﻟﻨﺎ ِ
ﻼ ﺳﻴﻄﺮﺣﻮﻥ ﺧﺎﺭﺟﹰﺎ "ﻭﺃﻣﺎ ﺑﻨﻮ ﺍﳌﻠﻜﻮﺕ ﻓﻴﻄﺮﺣﻮﻥ ﺧﺎﺭﺟﹰﺎ" )ﻣﺖ .(١٢-١١:٨ﻭﻳﺘﺴﺮﺑ ﹸﻞ ﻛ ﱡﻞ ﺃﺑﻨﺎ ِﺀ
ﺍﻟﻨﺎﺱ ﺃﻫ ﹰ
ﺨﻠﱠﺼﲔ ) ﻣﺜﹶﻞ ﻭﻟﻴﻤ ﹶﺔ ﺍﻟﻌﺮﺱ ﰲ ﻣﺖ .٧٤(١٣-١١:٢٢ﺇﻥﱠ
ﺴ ﻪ ﺍﷲ ﻟﻠ ﻤ
ﺹ ﺍﻟﺒﻬﻲ ﺍﻟﱠﺬﻱ ﻳﻠﺒ
ﺏ ﺍﳋﻼ ِ
ﺕ ﺑﺜﻮ ِ
ﺍﳌﻠﻜﻮ ِ
ﻁ
ﷲ ﻭﻟﻴﻤ ﹲﺔ ،ﻣﺎﺋﺪ ﹲﺓ ﻣ ﻌﺪ ﹲﺓ " ﻟﺘﺄﻛﻠﻮﺍ ﻭﺗﺸﺮﺑﻮﺍ ﻋﻠﻰ ﻣﺎﺋﺪﰐ ﰲ ﻣﻠﻜﻮﰐ ﻭﲡﻠﺴﻮﺍ ﻋﻠﻰ ﻛﹶﺮﺍﺳﻲ ﺗﺪﻳﻨﻮ ﹶﻥ ﺃﺳﺒﺎ ﹶ
ﺕﺍِ
ﻣﻠﹶﻜﻮ
ﺡﰲ
ــﻬﺎ ﺍﻷﺳﺎﺳﻴ ﹸﺔ ﻟﻴﺲ ﻃﻌﺎﻣﹰﺎ ﻭﺷﺮﺍﺑﹰﺎ ﻣﺎﺩﻳﲔ ﺑﻞﹼ ﻫﻮ ﺑﺮ ﻭﺳﻼ ﻡ ﻭ ﹶﻓ ﺮ
ﺇﺳﺮﺍﺋﻴﻞ ﺍﻹﺛﲏ ﻋﺸﺮ" )ﻣﺖ ،(٣٠:٢٢ﻣﺎﺩﺗ ُ
ﺨﺘ ِﻠ ﹶﻔ ﹲﺔ ﻋﻦ ﺍﻟﻄﱠﺒﻴﻌﺔ ﺍﳌﺎﺩﻳ ِﺔ ﺍﻟﺼﺮﻑ" :ﺇﻥﱠ ﺍﻟﻠﹼﺤ ﻢ ﻭﺍﻟﺪ ﻡ ﻻ
ﲔ ﻣ
ﺱ )ﺭﻭ (١٧:١٤؛ ﻭﺫﻟﻚ ﻷﻥﱠ ﻃﺒﻴ ﻌ ﹶﺔ ﺍﻟﺴﺎﻛِﻨ
ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪ ِ
ﷲﰲ
ﺢ ﺩﺍﺋ ٍﻢ "ﻛﻤﻼﺋﻜ ِﺔ ﺍ ِ
ﺕ ﻫﻢ ﰲ ﺣﺎﻟ ِﺔ ﺗﺴﺒﻴ ٍ
ﺕ ﺍﷲ" )ﺍﻛﻮ ،(٥٠:١٥ﻭﺇﻧﻤﺎ ﻣﻮﺍﻃﻨﻮ ﺍﳌﻠﻜﻮ ِ
ﺴﺘﻄﻴﻌﺎﻥ ﹶﺃ ﹾﻥ ﻳﺮِﺛﺎ ﻣﻠﻜﻮ
ﻳ
ﺍﻟﺴﻤﻮﺍﺕ" "ﻻ ﻳﺰﻭﺟﻮﻥ ﻭﻻ ﻳﺘﺰﻭﺟﻮﻥ" )ﻣﺮ .(٢٥:١٢
ﺸ ِﺮ ﺍﻟﻘﺪﻳﺴﲔ ﺃﻳﻀﺎﹰ ،ﻳﻘﻮﻝ ﺍﻟﻘﺪﻳﺲ
ﺕ ﺍﳌﻼﺋﻜ ِﺔ ﹶﻓﻘﹶﻂ ﺑﻞ ﻟﻠﺒ
ﺲ ﻣﻜﺎﻧﺄ ﻟ ﹶﻄﻐﻤﺎ ِ
ﺕ ﺍﻟﺴﻤﺎﻭﻱ ﻟﻴ
ﺍﳌﻠﻜﻮ
ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺑﺎﻻﻣﺎﺱ:
ﺑﻨﺪﱄ ،ﻛﻮﺳﱵ :ﺃﻣﺜﺎﻝ ﺍﳌﻠﻜﻮﺕ ،ﺻﻔﺤﺔ ٣٣ﻭ ٤٨ﻭ. ٨٣ 70
ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺮﺑﲔ :ﻣﻌﺠﻢ ﺍﻟﻼﻫﻮﺕ ﺍﻟﻜﺘﺎﰊ ،ﺻﻔﺤﺔ .٧٧٢ 71
ﺑﻨﺪﱄ،ﻛﻮﺳﱵ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ . ٩٢ 72
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ ٦١ﻭ. ٦٦ 73
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .١٠٥ 74
19
ﻼ ﻟﺬﻟﻚ
ﺴﻜﹸﻢ ﺃﻫ ﹰ
ﺕ ﺍﷲ؛ ﻓﺎﲰﻌﻮﺍ ﻟﻪ ،ﻭﺁﻣﻨﻮﺍ ﺑﻪ ،ﻭﺍﺟﻌﻠﻮﺍ ﺃﻧﻔ
"ﺇﻥ ﻗﺎﻝ ﻟ ﹸﻜ ﻢ ﺍﻟﺴـﻴ ﺪ ﺇﻥﹼ ﺫﻟﻚ ﺍﻟﻨﻮ ﺭ ﻫﻮ ﻣﻠﻜﻮ
ﺏ ﻭﺍﻻﺑ ﻦ ﳍﻤﺎ ﻫﺬﺍ
ﺱ ﺃﻳﻀﹰﺎ .ﺍﻵ
ﺍﻟﻨﻮﺭ ...ﰲ ﻫﺬﺍ ﺍﺪ ﻭﻫﺬﺍ ﺍﳌﻠﻜﻮﺕ ،ﻻ ﻳﺸﺘﺮﻙ ﺍﳌﻼﺋﻜﺔﹸ ،ﺑﻞ ﻭﺍﻟﻘﺪﻳﺴﻮﻥ ﻣﻦ ﺍﻟﻨﺎ ِ
ﻕ ". ٧٥
ﺤﺼﻠﻮ ﹶﻥ ﻋﻠﻴ ِﻪ ﺑﺎﻟﻨﻌﻤﺔ ﺍﻟﱠﱵ ﻳﺄﰐ ﻣﻨﻬﺎ ﺍﻹﺷﺮﺍ
ﺸ ﺮ ﻭﺍﻟﻘﺪﻳﺴﻮ ﹶﻥ ﹶﻓﻴ
ﺍﺪ ﺑﺎﻟﻄﱠﺒﻴﻌﺔ ،ﻭﺃﻣﺎ ﺍﳌﻼِﺋ ﹶﻜ ﹸﺔ ﻭﺍﻟﺒ
ﻕ ،ﻭﺃﻧﻪ ﻳﺪﻋﻰ
ﻕ ﻗﺪ ﺗﺒﻴ ﻦ ﺃﻧّﻪ ﻏﲑ ﳐﻠﻮ ٍ
ﲑ ﺃﻥﱠ ﻣﺎ ﺃﺷﺮ
ﻭﻳﻘﻮ ﹸﻝ ﺃﻳﻀﹰﺎ ﰲ ﻣﻜﺎ ٍﻥ ﺁﺧﺮ ﺣﻮ ﹶﻝ ﺣﺎ ِﺩﹶﺛ ِﺔ ﺍﻟﺘﺠﻠﹼﻲ ..." :ﻏ
ﲑ
ﻕ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ؛ ﻓﻐ
ﷲ ﻏﲑ ﳐﻠﻮﻕ ،ﺍﻟﱠﺬﻱ ﻻ ﻳﺴﺎ ﺩ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﻐﻠﺐ ،ﻳﻔﻮ
ﺕﺍِ
ﷲ .ﻭﺍﳊﺎ ﹸﻝ ﹶﺃﻥﱠ ﻣﻠﹶﻜﻮ
ﺕﺍِ
ﻣﻠﹶﻜﻮ
ﲔ ".٧٦
ﺨﻠﱠَﺼ
ﺙ ﺍﹸﳌ
ﺻﺤﻴﺢٍ ،ﺗﺎﻟﻴﺎﹰ ،ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﺍﺑﺘﺪﺃ ﰲ ﺯﻣ ٍﻦ ﻣﻌﻴﻦ .ﻓﻨﺤ ﻦ ﻧﻌﺘﻘ ﺪ ﺑﺄﻥﹼ ﻣﻠﻜﻮﺕ ﺍﷲ ﺇﻧﻤﺎ ﻫﻮ ﻣﲑﺍ ﹸ
ﺕ ﺍﻟﱠﺬﻱ ﺳﻴﻜﻮﻧﻮﻥ ﻓﻴﻪ
ﺢ ،ﻭﻋﻦ ﺍﳌﻠﻜﻮ ِ
ﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺬﱠﻫﱯ ﺍﻟﻔ ِﻢ ﻳﻌﻄﻲ ﺻﻮﺭ ﹰﺓ ﻋﻦ ﺣﺎﻟ ِﺔ ﺍﻷﺑﺮﺍ ِﺭ ﺍﻟﱠﺬﻳ ﻦ ﹶﺃ ﺣﺒﻮﺍ ﺍﳌﺴﻴ
ﺍﻟﻘﺪﻳ
ﺸﻬﺪﺍ ِﺀ ﺍﻟ ِﻘﺪﻳﺴﲔ:
ﻀﺤِﻴﺎِﺗﻬِﻢ ﻣﻦ ﹶﺃ ﺟ ِﻠ ِﻪ ،ﻓﻴﻘﻮ ﹸﻝ ﰲ ﻣﺪ ِﳛ ِﻪ ﻟﻠ
ﺠ ﹰﺔ ﻟﺘ
ﻧﺘﻴ
ﲔ ﻭﱂ ﺗﺴﻤﻊ ﺑﻪ ﹸﺃ ﹸﺫﻥﹲ ،ﻭﱂ ﳜﻄ ﺮ ﻋﻠﻰ ﺑﺎ ِﻝ
ﲑ " ﻣﺎ ﱂ ﺗﺮ ﻩ ﻋ
ﻚ ﺍﳉﻮﺍﺋ ﺰ ﺍﳌﻮﻋﻮﺩﺓ؟ ﺇﻥﱠ ﺍﻟﻜﻼ ﻡ ﻳﻌﺠ ﺰ ﻋﻦ ﺍﻟﺘﻌﺒ ِ
" ﻣﺎ ﻫﻲ ﺗِﻠ
ﻒ ﻋﻦ
ﺸ
ﺇﻧﺴﺎﻥٍ ،ﻣﺎ ﺃﻋﺪ ﻩ ﺍﷲ ﻟﻠﺬﻳ ﻦ ﳛﺒﻮﻧﻪ" )١ﻛﻮ .(٩:٣ﱂ ﻳﺤﺒ ﻪ ﺇﻧﺴﺎ ﹲﻥ ﻛﻤﺎ ﺃﺣﺒ ﻪ ﺍﻟﺸﻬﺪﺍﺀ .ﺳﻨﺤﺎﻭﻝ ﺃﻥ ﻧﻜ ِ
ﺍﻟﻐﺒﻄ ِﺔ ﺍﻟﱠﱵ ﺗﻨﺘﻈﺮﻫﻢ ﻫﻨﺎﻙ ،ﺍﻟﱠﱵ ﻭﺣﺪﻫﻢ ﺳﻴﻌﺮﻓﻮﺎ ﲜﻼﺀٍ ،ﻭﺳﻴﺘﻤﺘﻌﻮﻥ ﺎ ﺣﻘﺎ ...ﺑﻌﺪ ﲢﺮﺭﻫﻢ ﻣﻦ ﻫﺬﻩ ﺍﳊﻴﺎﺓ،
ﺸﺮِ ،ﻷﻧﻬﻢ
ﻂ ﻢ ﺭﺅﺳﺎ ُﺀ ﺍﳌﻼﺋﻜﺔ .ﻳﻤﻴﺰﻭﻢ ﻋﻦ ﺳﺎﺋ ِﺮ ﺍﻟﺒ
ﻳﺼﻌﺪﻭﻥ ﺇﱃ ﺍﻟﺴﻤﻮﺍﺕ ،ﺗﺘ ﹶﻘﺪ ﻣﻬﻢ ﺍﳌﻼﺋﻜﺔﹸ ،ﻭﻳﺤﻴ ﹸ
ﺕ ﺍﻟﺴﻤﺎﻭﻳ ﹸﺔ ﹸﻛﻠﱡﻬﻢ
ﺢ ﺭﺑﻬﻢ ...ﺍﳌﻼﺋﻜ ﹸﺔ ﻭﺍﻟﻘﻮﺍ
ﻳﺴﺘﺤﻘﹼﻮ ﹶﻥ ﺍﻟﺘﻤﻴﻴ ﺰ ﲟﺎ ﺃﻧﻬﻢ ﹶﻓﻀﻠﻮﺍ ﺃ ﹾﻥ ﻳﻌﺎﻧﻮﺍ ﹸﻛﻞﱠ ﺷﻲ ٍﺀ ﻣﻦ ﺃﺟ ِﻞ ﺍﳌﺴﻴ ِ
ﲑ ﺇﱃ ﳑﻠﻜ ِﺔ ﺍﻟﺴﻤﻮﺍﺕ ،ﺇﱃ
ﺐ ﻛﺒ ٍ
ﻳﺘﻘﺎﻃﺮﻭﻥ ﻣﻦ ﹸﻛﻞﱢ ﻣﻜﺎﻥٍ ،ﻟﻜﻲ ﻳﺸﺎﻫﺪﻭﺍ ﺟﺮﺍﺣﺎِﺗﻬِﻢ ...ﻭﻳﻘﻮﺩﻭﻧﻬﻢ ﺑﻌﺪ ﺫﻟﻚ ﲟﻮﻛ ٍ
ﺚ ﺍﻟﺸﺎﺭﻭﺑﻴ ﻢ ﻭﺍﻟﺴﺎﺭﺍﻓﻴ ﻢ ...ﻟﺬﺍ ﻳﺘﻘﺒ ﹸﻠﻬﻢ ﺍﻟﺴـﻴﺪ ،ﻭﻳﺘﻤﺘّﻌﻮﻥ ﺑﺬﻟﻚ ﺍﺪ.
ﺵ ﺍﳌﹸﻤﺘﻠﻰ ِﺀ ﳎﺪﹰﺍ ﻛﺜﲑﺍ ،ﺣﻴ ﹸ
ﺫﻟﻚ ﺍﻟ ﻌ ﺮ ِ
ﺸﺘﺮﻛﻮﻥ ﲟﺜﻠِﻬﺎ ﻭﻫﻢ ﺑﺎﳉﺴﺪ ،ﻋﻨﺪﻣﺎ ﻛﺎﻧﻮﺍ
ﺢ ﺍﻟﺴﺮﻳـّ ِﺔ ،ﻭﻗﺪ ﻛﺎﻧﻮﺍ ﻳ
ﺸﺘﺮِﻛﻮﻥ ﰲ ﺗﻠﻚ ﺍﻷﺟﻮﺍﻕِ ،ﻭﰲ ﺍﻟﺘﺴﺎﺑﻴ ِ
ﻳ
ﺸﺘﺮِﻛﻮ ﹶﻥ ﺑﺪﺍﻟﱠ ٍﺔ ﹶﺃ ﹾﻛﺒﺮ ﰲ ﺫﻟﻚ ﺍﺪ" .٧٧
ﻳﺘﻨﺎﻭﻟﻮﻥ ﺍﻷﺳﺮﺍﺭ ﺍﳌﻘﺪﺳﺔ ...ﹶﻓﻬﻢ ﻳ
ﺱ ﺑﻘﻮﻟِﻪ " :ﹸﻛ ﱡﻞ ﻓﻬ ٍﻢ
ﺲ ﺍﻟﺮﺳﻮﻝ ﺇﱃ ﺍﻟﻔِﺮﺩﻭ ِ
ﻑ ﺑﻮﻟ
ﺙ ﺍﺧﺘﻄﺎ ِ
ﺱ ﺍﻵﺛﻮﺳﻲ ﻳﻌﻠﹼ ﻖ ﻋﻠﻰ ﺣ ﺪ ِ
ﺲ ﻧﻴﻘﻮﺩﳝﻮ
ﺍﻟﻘﺪﻳ
ﷲ ﺑﺎﻟ ﻌ ﻤ ِﻞ ﺇﱃ ﻣﺎ ﻳﺮﻳ ﺪ ﻭﻳﺸﺎﺀُ ،ﻭﺍﳉﺪﻳ ﺮ
ﷲ ﻓﹶﻴﺒﺪﺃ ﺍ ُ
ﺱ ،ﻣﻦ ﺍ ِ
ﻒ ﺍﻟ ِﺬ ﻫﻦ ،ﺍﻟﻨﻮ
ﺑﺸﺮﻱ ﻳﺘ ﻌﻄﱠ ﹸﻞ ﰲ ﺍﻷﻣﻮ ِﺭ ﺍﻹﳍﻴﺔ ﻋﻨﺪﻣﺎ ﻳﺨﻄ
ﻒ
ﺕ ﻭﻣﺼﺎ ِﻋ ﺪ ﻋﻠﹾﻴﺎ ﻭﺳﻔﻠﻰ .ﻟﺬﻟﻚ ﺍﺧﺘ ِﻄ
ﺱ ﺩﺭﺟﺎ
ﺙ ﺍﻟﻘﺪﻭ ِ
ﻚ ﺍﻷﻣﺎﻛ ِﻦ ﺍﻟﻔﺎﺋﻘ ِﺔ ﺍﻟﻌﺎﹶﻟ ِﻢ ﺍﻟﱠﱵ ﻟﻠﺜﺎﻟﻮ ِ
ﺑﺎﻟﺬﱢﻛ ِﺮ ﹶﺃﻥﱠ ﰲ ﺗِﻠ
ﺕ ﺃﹶﻛﹶﺜ ﺮ ِﺳﺮﻳ ٍﺔ ﻭﺃﻛﹶﺜ ﺮ ﻋﻤﻘﹰﺎ
ﻯ ﻭﺇﻋﻼﻧﺎ ٍ
ﺻ ِﻌ ﺪ ﺇﱃ ﺭﺅ
ﺱ ،ﻭ
ﺲ ﺍﻟﺮﺳﻮﻝ ﹶﺃﻭ ﹰﻻ ﺇﱃ ﺍﻟﺴـﻤﺎ ِﺀ ﺍﻟﺜﹼﺎﻟﹶﺜ ِﺔ ،ﺑﻌﺪﻫﺎ ﺇﱃ ﺍﻟﻔﺮﺩﻭ ِ
ﺑﻮﻟ
ﺝ ﻣﻦ
ﺴﺘﻮ ِﻋﺒﻬﺎ ﺇﻻﹼ ﺇﺫﺍ ﺧ ﺮ
ﻟﻸﻟﻮ ﻫ ِﺔ ﺍﻟﻔﺎِﺋ ﹶﻘ ِﺔ ﻭﺍﻟﱠﱵ ﹸﻛﻠﹼﻬﺎ ﻻ ﻳ ﻌ ﹶﻠﻤﻬﺎ ﺍﻟ ِﺬ ﻫ ﻦ ،ﺍﻟﻨﻮﺱ ،ﻭﻻ ﻳ ﻨ ِﻄ ﻖ ﺎ .ﻻ ﻳ ﻤ ﹸﻜ ﻦ ﻷ ﺣ ٍﺪ ﺃ ﹾﻥ ﻳ
ﻕ ﺍﻟﻄﱠﺒﻴﻌﺔ ﺑﻘﻮِ ﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ". ٧٨
ﺻ ِﻌ ﺪ ﺇﱃ ﻣﺎ ﻳﻔﻮ
ﺿﻌِﻬﺎ ﻭ
ﺸ ِﺮﻳِ ﺔ ﻭﺗﻮﺍ
ﻃﺒﻴ ﻌِﺘ ِﻪ ﺍﻟﺒ
ﻛﻠﻤﺎﺕ ﺁﺑﺎﺋﻴﺔ،ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ:ﺃﻧﺎﺟﻴﻞ ﻭﺭﺳﺎﺋﻞ ﺍﻷﻋﻴﺎﺩ ﺍﻟﺴﻴﺪﻳﺔ ﻭﺍﻟﺜﺎﺑﺘﺔ )ﺷﺒﺎﻁ-ﺁﺏ(،ﺩﻳﺮ ﻣﺎﺭ ﻣﻴﺨﺎﺋﻴﻞ،ﺻﻔﺤﺔ ٨٥٤ –٨٥٢ 75
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ . ٨٤٣ 76
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ . ٦٣٨ – ٦٣٧ 77
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ . ٧٣١ – ٧٣٠ 78
20
ﺕ؟
ﺼ ﹸﻞ ﻟﻺﻧﺴﺎ ِﻥ ﺑﻌ ﺪ ﺍﳌﹶﻮ ِ
ﻣﺎﺫﺍ ﻳﺤ
ﺴ ِﺪ
ﺠ -١ﻟﻠ
ﺚ
ﺤ ﹲ
ﲑ ﻻ ﻳﻮﺟﺪ ﺑ
ﺴ ِﺪﻳِ ﺔ ﺃﻭ ﺍﻟﺮﻭﺣﻴﺔِ ،ﺑ ﻴ ﻦ ﺍﻟﺮﻗﺎ ِﺩ ﻭﺍﻟﻴﻮ ِﻡ ﺍﻷﺧ ِ
ﳉ
ﺿ ِﻊ ﺍﻹﻧﺴﺎﻥِ ،ﺇ ﹾﻥ ِﻣ ﻦ ﺍﻟﻨﺎﺣﻴ ِﺔ ﺍ ﹶ
ﺚ ﻋﻦ ﻭ
ِﻋ ﻨ ﺪ ﺍﳊﹶﺪﻳ ِ
ﺾ ﺍﳌﻘﺎ ِﻃ ِﻊ ﺍﻟﻜﺘﺎِﺑﻴِ ﺔ ﺗ ﹾﻠﻘﻲ ﺷﻴﺌﹰﺎ ِﻣ ﻦ ﺍﻟﻨﻮ ِﺭ ﻋﻠﹶﻴﻪ .ﻭﻻ ﺑﺪِ ﻣ ﻦ
ﻉ ﰲ ﺍﻟ ﻌ ﻬ ِﺪ ﺍﳉﺪﻳﺪ .ﺇﻻﹼ ﺃﻥﱠ ﺑ ﻌ
ﺐ ﻋﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻮ ِ
ﻣﺴ ﻬ
ﳉﺴـﺪﻱ .ﻫﺬﺍ ﺍﳉﻮ ﻫ ﺮ ﺍﻟﱠﺬﻱ ﻳﻄﻠﻖ ﻋﻠﻴﻪ
ﺕﺍﹶ
ﲔ ﺍﻹﻋﺘِﺒﺎﺭ ﺑِﺄﻥﱠ ﺍﳉﻮ ﻫ ﺮ ﺍﻹﻧﺴـﺎﱐﹼ ﻳﺴﺘ ِﻤﺮ ﺑﺎﻟﻮﺟﻮ ِﺩ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﺍﻷ ﺧ ِﺬ ِﺑ ﻌ ِ
ﺲ ﺍﳌﻜﺎ ِﻥ
ﺻﺘ ﻪ .ﻫﺬﺍ ﺍﳉﻮ ﻫ ﺮ ﻻ ﺗ ﻨ ﹶﻄِﺒ ﻖ ﻋﻠﹶﻴ ِﻪ ﻣﻘﺎﻳﻴ ِ
ﺺ ﺍﻹﻧﺴﺎﱐﹼ ﻭﻧﻮﺍﺗ ﻪ ﻭﺧﻼ
ﺨ ِ
ﺴ ِﻤﻴ ﹶﺔ "ﺍﻟﺮﻭﺡ" ﻫﻮ ﺑﺎﻟﻮﺍﻗ ِﻊ ﻋﻤ ﻖ ﺍﻟﺸ
ﺗ
ﺡ ﺍﻟﺮﺍﻗﺪﻳ ﻦ ﺑ ﻌ ﺪ ﺍﳌﻮﺕ؟"
ﺐ ﺃﺭﻭﺍ
ﺡ "ﺃﻳ ﻦ ﺗ ﹾﺬ ﻫ
ﺠﺴ ﺪ ﺍﳊﺎﺿﺮِ .ﻣ ﻦ ﻫﻨﺎ ﻻ ﻳﻌﻮ ﺩ ﺍﻟﺴﺆﺍ ﹸﻝ ﺍﳌﹶﻄﺮﻭ
ﻀ ﻊ ﳍﺎ ﻛِﻴﺎﻧﻨﺎ ﺍ ﹸﳌﺘ
ﺨ
ﺍﻟﱠﱵ ﻳ
ﺤ ﹶﻈ ِﺔ ﺍﻟﺮﻗﺎ ِﺩ ﻭﻳﻮ ِﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ؟".٧٩
ﻭﺇﻧﻤﺎ "ﻣﺎ ﻫﻲ ﺣﺎﻟ ﹸﺔ ﺍﻟﺮﻭﺡ ﺑ ﻴ ﻦ ﹶﻟ
ﺦ ﺍﻟﻌﻘﻴ ﺪ ِﺓ ﺍﳌﺴﻴﺤﻴﺔِ ،ﻭﺗﻔﻀ ﹸﻞ ﻋﻠﻰ ﹶﻛ ِﻠ ﻤ ِﺔ "ﻣﻜﺎﻥ"
ﺖ ﰲ ﹸﻛﻞﱢ ﺗﺎﺭﻳ ِ
ﺇﻥﱠ ﹶﻛ ِﻠ ﻤ ﹶﺔ "ﺣﺎﻟـﺔ" ﻫﻲ ﺍﻟ ﹶﻜ ِﻠ ﻤ ﹸﺔ ﺍﻟﱠﱵ ﺍﺳﺘﺨ ِﺪ ﻣ
ﺐ ﺍﻟ ِﻔ ﹾﻜ ﺮ ﹶﺓ ﺍﳌﺎﺩﻳ ﹶﺔ ﺍﳌﹸﺮﺗِﺒ ﹶﻄ ﹶﺔ ﺑ ﹶﻜ ِﻠ ﻤ ِﺔ "ﻣﻜﺎﻥ" ﺩﻭﻥ ﺍﻟﺘﺨﻠﹼﻲ ﻋﻦ ﺣﻘﻴ ﹶﻘ ِﺔ ﺍﻟﻜﻴﺎﻥ؛ ﻭﺛﺎﻧﻴﺎﹰ ،ﻷﻧﻬﺎ
ﺠﻨ ّ
ﲔ :ﺃﻭ ﹰﻻ ﻷﻧﻬﺎ ﺗﺘ
ﺴﺒﺒ ِ
ﻟ
ﻂ" ﺑ ﻴ ﻦ ﻫﺬﺍ ﺍﻟﻌﺎﹶﻟ ِﻢ ﻭﺍﻟﻌﺎﹶﻟ ِﻢ ﺍﻵﰐ.٨٠
ﺖ ﺍ ﹸﳌﺘﻮﺳِ
ﺐ ِﻓ ﹾﻜ ﺮ ﹶﺓ "ﺍﻟﺒ ﻴ ِ
ﺠﻨ ّ
ﺗﺘ
ﺏ
ﺴ ﺪ ﺑﺎﻹﳓِﻼ ِﻝ ﺍﻟﻄﱠﺒﻴﻌﻲ .ﻳﻘﻮ ﹸﻝ ﺍﻟﻜِﺘﺎ
ﳉ
ﺕ ﺑﺈﻧﺴﺎ ٍﻥ ﻳﺒﺪﹸﺃ ﺍ ﹶ
ﺤ ﱡﻞ ﺍﳌﻮ
ﺠﺴﺪ ،ﹶﻓﻴﺒﺪﻭ ﻭﺍﺿِﺤﹰﺎ ﺃﻧﻪ ِﻋ ﻨﺪﻣﺎ ﻳ
ﺴﺒ ِﺔ ﻟﻠ
ﺃﻣﺎ ﺑﺎﻟِﻨ
ﺸ ِﺮ
ﲑ ﺑﲏ ﺍﻟﺒ
ﻼ" :ﻷﻥﱠ ﻣﺼ
ﻒ ِﺳ ﹾﻔ ﺮ ﺍﳉﺎ ِﻣ ﻌ ِﺔ ﻗﺎﺋ ﹰ
ﺏ ﺗﻌﻮ ﺩ" )ﺗﻚ ،(١٩:٣ﻭﻳﻀﻴ
ﺏ ﻭﺇﱃ ﺗﺮﺍ ٍ
ﻚ ﺗﺮﺍ
ﺱ ﰲ ﺫﻟِﻚ" :ﻷﻧ
ﺍ ﹸﳌ ﹶﻘﺪ
ﻀ ﹶﻞ ﺲ ﻭﺍ ِﺣ ﺪ .٨١ﹶﻓ ﹶﻠ ﻴ
ﺲ ﺍﻹﻧﺴﺎ ﹸﻥ ﹶﺃ ﹾﻓ ﺕ ﻫﻮ ﻭﻟ ِﻜﻠﹶﻴﻬِﻤﺎ ﻧ ﹶﻔ
ﺕ ﻫﻲ ﻳﻤﻮ
ﲑ ﻭﺍ ِﺣ ﺪ ،ﻓﻜﻤﺎ ﺗﻤﻮ
ﲑ ﺍﻟﺒﻬﻴ ﻤ ِﺔ ﻭﳍﺎ ﻣﺼ
ﻫﻮ ﻣﺼ
ﺏ ﻭ ﹸﻛ ﱡﻞ ﺷﻲ ٍﺀ ﺇﱃ
ﺐ ﺇﱃ ﻣﻜﺎ ٍﻥ ﻭﺍﺣ ٍﺪ .ﻛﺎﻥ ﹸﻛ ﱡﻞ ﺷﻲ ٍﺀ ِﻣ ﻦ ﺍﻟﺘﺮﺍ ِ
ِﻣ ﻦ ﺍﻟﺒﻬﻴ ﻤ ِﺔ ﻷﻥﱠ ﹸﻛﻞﱠ ﺷﻲ ٍﺀ ﺑﺎﻃﻞ .ﹸﻛ ﱡﻞ ﺷﻲ ٍﺀ ﻳ ﹾﺬ ﻫ
ﺲ ﺍﻟﺒﻬﻴ ﻤ ِﺔ ﻳ ﻨ ِﺰ ﹸﻝ ﺇﱃ ﺍﻷﺳ ﹶﻔ ِﻞ ﺇﱃ ﺍﻷﺭﺽِ؟ ")ﺟﺎ
ﺼ ﻌ ﺪ ﺇﱃ ﺍﻟﻌﻼ ِﺀ ﻭﻧ ﹶﻔ
ﺸ ِﺮ ﻳ
ﺲ ﺑﲏ ﺍﻟﺒ
ﺏ ﻳﻌﻮ ﺩ .ﻣ ﻦ ﻳﺪﺭﻱ ﻫ ﹾﻞ ﻧ ﹶﻔ
ﺍﻟﺘﺮﺍ ِ
ﺠ ٍﺔ ﹶﺃ ﹶﻗﻞﱠ ﺗﺸﺎﺅﻣﹰﺎ ":ﻷﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ﻳ ﻨ ﹶﻄ ِﻠ ﻖ ﺇﱃ ﺩﺍ ِﺭ ﹶﺃﺑ ِﺪﻳِﺘ ِﻪ ...ﹶﻓﻴﻌﻮﺩ
ﺐ ِﺳ ﹾﻔ ِﺮ ﺍﳉﺎ ِﻣ ﻌ ِﺔ ِﺑ ﹶﻠ ﻬ
ﻑ ﻛﺎِﺗ
.(٢١-١٩:٣ﻭﻳ ﺮ ِﺩ
ﷲ ﺍﻟﱠﺬﻱ ﻭ ﻫﺒ ﻪ" )ﺟﺎ ٥:١٢ﻭ .(٧
ﺚ ﻛﺎﻥ ﻭﻳﻌﻮ ﺩ ﺍﻟﻨﻔﺲ ﺇﱃ ﺍ ِ
ﺽ ﺣﻴ ﹸ
ﺏ ﺇﱃ ﺍﻷﺭ ِ
ﺍﻟﺘّﺮﺍ
ـﻬﺎ ﺍﻟﺮﺏ
ﺕ ﻭﺑ ﻌ ﺪ ﻩ":ﺃﻳ ﱡ
ﺴ ﺪ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺭﻭ ﺣ ﻪ ﳊ ﹶﻈ ﹶﺔ ﺍﳌﻮ ِ
ﳊﻞﱢ ﰲ ﺧِﺪ ﻣ ِﺔ ﺍﳉﻨﺎ ِﺯ ﺗﻌﺒ ﺮ ﻋﻤﺎ ﻳﺆﻭ ﹸﻝ ﺇﻟﻴ ِﻪ ﺟ
ﺻﻼ ﹸﺓ ﺍ ﹶ
ﻒ ﺧ ﹶﻠ ﻖ ﺍﻹﻧﺴﺎ ﹶﻥ ﻣﻦ ﺍﻟﺘﺮﺍﺏِ ،ﻭﹶﺃﺗ ﹶﻘﻨ ﻪ ﲟ ﻨ ﹶﻈ ٍﺮ ﻭﺟﻤﺎﻝٍ ،ﻭ ﺯﻳﻨ ﻪ ﲟ ﻨ ِﺰﹶﻟ ِﺔ ﻗﻨﻴ ٍﺔ ﲰﺎﻭﻳ ٍﺔ ﻣﻜﺮﻣ ٍﺔ
ﺻ
ﺇﳍﹸﻨﺎ ،ﻳﺎ ﻣ ﻦ ِﲝﻜﹾ ﻤِﺘ ِﻪ ﺍﻟﱠﱵ ﻻ ﺗﻮ
ﺻﻴﺘ ﻪ،
ﻆﻭ ِ
ﺤ ﹶﻔ ﹾ
ﻒ ﹶﺃ ﻣ ﺮ ﻩ ،ﻭ ﹶﻏﻴ ﺮ ﺻﻮﺭﺗ ﻪ ﻭﱂ ﻳ
ﺠ ِﺪ ِﻩ ﻭﺑﻬﺎ ِﺀ ﻣ ﹾﻠ ِﻜ ِﻪ .ﻭﹶﻟﻤﺎ ﺧﺎﻟ
ﺑﺈﺑﺪﺍ ِﻋ ِﻪ ﺇﻳﺎ ﻩ ﻋﻠﻰ ﺻﻮ ﺭِﺗ ِﻪ ﻭﻣِﺜﺎِﻟ ِﻪ ،ﻟﺘ ﻤﺠﻴ ِﺪ ﻣ
79
ﺑﻨﺪﱄ ،ﻛﻮﺳﱵ :ﺍﷲ ﻭﺍﻟﺸﺮ ﻭﺍﳌﺼﲑ ،ﺻﻔﺤﺔ .٢٣٦
80
ﲰﺮﺯ ،ﺭﺍﻱ :ﺍﳊﻴﺎﺓ ﺍﻟﻌﺘﻴﺪﺓ ﺃﻭ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻘﱪ ،ﺗﻌﺮﻳﺐ ﺍﻟﻘﺲ ﻳﻮﺳﻒ ﻗﺴﻄﻪ ،ﺻﻔﺤﺔ .٨
ﺕ ﺍﳊﻴِ ﺔ
ﺤ ِﻤ ﹸﻞ ِﻋﺪ ﹶﺓ ﻣﻌﺎ ٍﻥ ﻓﻬﻲ ﺗ ﺪ ﱡﻝ ﺃﺣﻴﺎﻧﺄ ﻋﻠﻰ -١ :ﺍﳊﻴﺎ ﹸﺓ ﺍﳌﺸﺘﺮﻛ ﹸﺔ ﺑﲔ ﲨﻴ ِﻊ ﺍﳌﺨﻠﻮﻗﺎ ِ
ﺱ ﺗ
ﺏ ﺍﳌﻘﺪِ
ﺲ" ﰲ ﺍﻟﻜﺘﺎ ِ 81ﻛﻠﻤﺔ "ﻧ ﹾﻔ ٍ
ﺲ ﺃﻭ ﻧ ﹶﻔ ِ
ﺸ ِﺮﻳ ﹸﺔ
ﺕ ﺃﻭ ﺍﻟﺸﺨﺼﻴ ﹸﺔ ﺍﻟﺒ
ﺺ ﺍﻭ ﺍﻟﺬﹼﺍ
ﲟﺎ ﻓﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ،ﻛﺎﻵﻳ ِﺔ ﺍﳌﺬﻛﻮﺭ ِﺓ ﺃﻋﻼﻩ .ﺭﺍﺟﻊ ﺃﻳﻀﹰﺎ ) ﺗﻚ ، ١٠:٩ﺗﻚ -٢. (٧:٢ﺍﻟﺸﺨ
ﺴ ِﺪ ﺭﺍﺟﻊ
ﳉﹶﻛ ﹸﻜ ٍﻞ .ﺭﺍﺟﻊ ) ﺃﻉ ٤١:٢ﻭ ٤٣؛ ﻣﺖ ٢٥:١٦؛ ﻣﺮ -٣ (٣٤:١٤ﻃﺒﻴﻌ ﹲﺔ ﻋﺎ ِﻗ ﹶﻠ ﹲﺔ ﻭﺭﻭﺣﻴ ﹲﺔ ﰲ ﺍﻹﻧﺴﺎ ِﻥ ﻣﺘﻤﻴﺰ ﹸﺓ ﻋ ِﻦ ﺍ ﹶ
ﺡ ﺍﷲ .ﺭﺍﺟﻊ ) ﻳﻪ ٢٩-٢٨؛ ﻳﻊ
ﺐ ﺭﻭ ِ
ﺴ ِ
ﺐ ﺷﻬﻮﺍِﺗﻬِﻢ ﻭﻟﻴﺲ ﲝ
ﺴ ِ
ﺼ ﹶﻔ ٍﺔ ﻟﻠﺴﺎﻟﻜﲔ ﲝ
ﺲ ﻛﹶ ِ
)ﻣﺖ ٢٨:١٠؛ ﻣﺖ -٤. (٢٥:٦ﺍﻟﻨ ﹾﻔ
١٥:٣؛ ١ﻛﻮ .(١٤:٢
21
ﺾ ﻫﺬﺍ ،ﺍﻟﱠﺬﻱ ﻣﻨﻪ ﻳ ﻨ ﹶﻔﻚ
ﻁ ﺍﻟﻐﺎﻣ
ﺐ ﻭﺍﻟﺮﺑﺎ ﹶ
ﻁ ﻭﺍﻟﺘﺮﻛﻴ
ﻒ ﲟﺸﻴﹶﺌِﺘ ِﻪ ﺍﻹﳍﻴﺔ ﲟﺎ ﺃﻧ ﻪ ﺇﻟ ﻪ ﺁﺑﺎﺋِﻨﺎ ،ﺑﺄﻥﱠ ﺍﻹﺧﺘِﻼ ﹶ
ﺃ ﻣ ﺮ ﺑﺘ ﻌ ﱡﻄ ٍ
ﻒ ﻣﻨﻪ،
ﺴ ﻢ ﺇﱃ ﻣﺎ ﺗﺄﻟﹼ
ﳉ
ﺤ ﱡﻞ ﺍ ِ
ﺕ ﻭﺟﻮﺩﻫﺎ ،ﻭﺗ ﺒﻘﹶﻰ ﺇﱃ ﻳﻮ ِﻡ ﺍﻟﻘﻴﺎ ﻣ ِﺔ ﺍﻟﻌﺎﻣﺔ ،ﻭﻳ ﻨ
ﺚ ﹶﺃ ﺧ ﹶﺬ
ﺼ ﹶﻞ ﺍﻟﻨﻔﺲ ﺇﱃ ﺣﻴ ﹸ
ﺤﻞﱡ ،ﹶﻓﺘ ﻨ ﹶﻔ ِ
ﻭﻳ ﻨ
ﻚ
ﻚ ﺍﻟﻮﺣﻴ ِﺪ ،ﻭﺭﻭ ِﺣ
ﺏ ﺍﻟﱠﺬﻱ ﻻ ﺑﺪ َﺀ ﻟﻪ ،ﻭﺇﱃ ﺍﺑِﻨ
ﻚ ﺃﻳﻬﺎ ﺍﻵ
ﻉ ﺇﻟﻴ
ﲑ ﺍﻟﺸﺮ ﻋﺎﺩ ﻡ ﺍﻟﺰﻭﺍ ِﻝ ،ﹶﻓﻨﻀ ﺮ
ﻭﺫﻟﻚ ﻛﻲ ﻻ ﻳﺼ
ﻒ
ﺤ ُﱡﻞ ﺇﱃ ﻣﺎ ﺗﺄﻟﱠ
ﺴ ﻢ ﻳ ﻨ
ﳉ
ﻚ ﹶﻓﻴ ﺒﺘ ِﻠﻌﻬﺎ ﺍﳍﻼ ﻙ ﺑ ﹾﻞ ﺍ ِ
ﺽ ﻋ ﻦ ِﺟ ﺒ ﹶﻠِﺘ
ﻚ ﰲ ﺍﳉﹶﻮ ﻫﺮِ ،ﹶﺃ ﹾﻥ ﻻ ﺗ ﻌ ِﺮ
ﻱ ﹶﻟ
ﺍﶈﻴﻲ ﺍﻟ ِﻜﻠﹼﻲ ﹸﻗ ﺪ ﺳﻪ ،ﺍﳌﹸﺴﺎﻭ
ﺐ ﰲ ﻣﺼﺎﻑ ﺍﻟﺼﺪﻳﻘﲔ" .٨٢
ِﻣ ﻨﻪ ،ﻭﺍﻟﻨﻔﺲ ﺗﺘ ﺮﺗ
ﺲ ﺍﻟﺮﺳﻮﻝ ﰲ ﺭﺳﺎﻟِﺘ ِﻪ ﺍﻷﻭﱃ ﺇﱃ ﹶﺃ ﻫ ِﻞ
ﺲ ﺑﻮﻟ
ﺴ ِﺪ ﻻ ﺗﻠﻐﻲ ﺟﻮ ﻫ ﺮ ﻭﺟﻮ ِﺩ ِﻩ ،ﻓﺎﻟﻘﺪﻳ
ﺇﻥﱠ ﺣﺎﹶﻟ ﹶﺔ ﺍﻹﳓِﻼ ِﻝ ﺍﻟﱠﱵ ﺗﻄﺮﺃ ﻋﻠﻰ ﺍﳉ
ﺕ ﻭﺑﺄﻱ ﺟﺴ ٍﻢ ﻳﺄﺗﻮﻥ؟ ﻳﺎ ﻏﱯ ،ﺍﻟﱠﺬﻱ
ﻒ ﻳﻘﺎ ﻡ ﺍﻷﻣﻮﺍ
ﺢ ﻫ ِﺬ ِﻩ ﺍﻟ ِﻔ ﹾﻜ ﺮ ﹶﺓ ِﺑﻘﹶﻮِﻟ ِﻪ" :ﻟ ِﻜ ﻦ ﻳﻘﻮ ﹸﻝ ﻗﺎِﺋ ﹲﻞ ﻛﻴ
ﺿﻛﻮﺭﻧﺜﻮﺱ ﻳﻮ ِ
ﺠﺮ ﺩ ﹰﺓ ﺭﺑﻤﺎ ِﻣ ﻦ ِﺣ ﻨ ﹶﻄ ٍﺔ ﺃﻭ
ﲑ ﺑ ﹾﻞ ﺣﺒ ﹰﺔ ﻣ
ﻑ ﻳﺼ
ﺖ ﺗ ﺰﺭﻉ ﺍﳉﺴ ﻢ ﺍﻟﱠﺬﻱ ﺳﻮ
ﺴ
ﺗﺰﺭ ﻋ ﻪ ﻻ ﻳﺤﻴﺎ ﺇ ﹾﻥ ﹶﻟ ﻢ ﻳ ﻤﺖ ،ﻭﺍﻟﱠﺬﻱ ﺗﺰ ﺭ ﻋ ﻪ ﹶﻟ
ﻉ ﰲ ﻓﹶﺴﺎ ٍﺩ ﻭﻳﻘﺎ ﻡ ﰲ ﻋ ﺪ ِﻡ ﻓﹶﺴﺎﺩ١) "...ﻛﻮ ٣٥:١٥ﻭ.(٤٢
ﹶﺃ ﺣ ِﺪ ﺍﻟﺒﻮﺍﻗﻲ ...ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻳ ﺰ ﺭ
ﻉ ﺍﻟﻘِﻴﺎﻣﺔ ،ﻭ ﺳﻨﻌﻮ ﺩ ﺇﻟﻴ ِﻪ ﻻﺣِﻘﹰﺎ .ﻭ ِﻣ ﻦ ﺧِﻼ ِﻝ ﺍ ﹶﳌ ﹾﻘ ﹶﻄ ِﻊ
ﺚ ﰲ ﻣﻮﺿﻮ ِ
ﺤ ﹸ
ﺹ ﺍﻟﱠﱵ ﺗ ﺒ
ﺇﻥﱠ ﺍﻟﻨﺺ ﺍﻟﺒﻮﻟﹸﺴﻲ ﻫﻮ ِﻣ ﻦ ﹶﺃ ﻫﻢ ﺍﻟﻨﺼﻮ ِ
ﺢ ﹶﺃﻥﱠ ﻫ ِﺬ ِﻩ
ﺿﺏ ﻭﻳﻮ ِ
ﻉ ﰲ ﺍﻟﺘﺮﺍ ِ
ﺴ ﺪ ﲝﺒِ ﺔ ِﺣ ﻨ ﹶﻄ ٍﺔ ﺃﻭ ﹶﺃ ﺣ ِﺪ ﺍﻟﺒﻮﺍﻗﻲ ﺍﻟﱠﱵ ﺗ ﺰ ﺭ
ﳉ
ﺲ ﺍﻟﺮﺳﻮ ﹸﻝ ﺍ ﹶ
ﺸﺒ ﻪ ﺑﻮﻟ
ﺸ ﻬﺪﻧﺎ ِﺑ ِﻪ ﻳ
ﺍﻟﱠﺬﻱ ﺍﺳﺘ
ﺤﻠﱠﺖ
ﺏ ِ ﺗﺒﺪﻭ ﻟﻠﻌﻴﺎ ِﻥ ﺑ ﻌ ﺪ ﹶﻓ ﺘ ﺮ ٍﺓ ﻭﻛﹶﺄﻧﻬﺎ ﺍ ﹶﳓﻠﱠﺖ ﻭﺍﺿ ﻤ
ﳊﺒ ﹶﺔ ﺍﳌﻄﹾﻤﻮﺭ ﹶﺓ ﰲ ﺍﻟﺘﺮﺍ ِ
ﺖ ،ﲟﻌﲎ ﹶﺃﻥﱠ ﻫﺬِﻩ ﺍ ﹶ
ﳊﺒ ﹶﺔ ﻻ ﲢﻴﺎ ﺇ ﹾﻥ ﹶﻟ ﻢ ﺗ ﻤ
ﺍﹶ
ﺐ ﺗ ﺒ ﺮ ﺯ ﹶﻛ ِﻤ ﻦ ﺍﻬﻮﻝِ ،ﻷﻥﱠ
ﺖ ﺍﳌﻨﺎ ِﺳ
ﻭﺑﺎﺩﺕ ﻭﱂ ﻳ ﻌ ﺪ ﳍﺎ ِﻣ ﻦ ﹶﺃﹶﺛ ٍﺮ ﻭ ﹶﻛﹶﺄﻧﻬﺎ ﺯﺍﻟﹶﺖ ِﻣ ﻦ ﺍﻟﻮﺟﻮﺩ .ﻭﻟﻜِﻦ ﺣﲔ ﻳﺄﰐ ﺍﻟﻮﻗ
ﺴﺘﻄﻴﻊ ِ ﺬ ِﻩ ﺍﻟﻄﱠﺒﻴﻌﺔ ﺍﳉﺪﻳﺪ ِﺓ ﹶﺃ ﹾﻥ ﺗﺘﺄﻗ ﹶﻠ ﻢ ﻣﻊ ﻃﹶﺒﻴ ﻌ ِﺔ ﺍﳊﻴﺎ ِﺓ
ﻕ ،ﻭﺗ ﹾﻈ ﻬ ﺮ ﲝﻠﹼ ٍﺔ ﺗﻠﻴ ﻖ ﺑﺎﳊﻴﺎ ِﺓ ﺍﳉﺪﻳﺪ ِﺓ ،ﻭﺗ
ﳊﺒِ ﺔ ﻫ ِﺬ ِﻩ ﺑﺎ ٍ
ﺟﻮ ﻫ ﺮ ﺍ ﹶ
ﺍﳉﺪﻳ ﺪ ِﺓ "ﺍﳊﻴﺎﺓ ﰲ ﺍﳌﻠﻜﻮﺕ".
ﺴ ِﺪ ﻳ ﻨ ﹶﻄ ِﻠ ﻖ ِﻣ ﻦ ﺍ ﹶﳌﻘﻮﹶﻟ ِﺔ ﺍﻟﱠﱵ ﻗﺎﳍﺎ" :ﺇﻥﱠ ﳊﻤﹰﺎ ﻭﺩﻣﹰﺎ ﻻ ﻳﻘﺪِﺭﺍﻥ ﺃ ﹾﻥ ﻳ ِﺮﺛﺎ
ﳉ
ﲑ ﹶﻃﺒﻴ ﻌ ِﺔ ﺍ ﹶ
ﻫﺬﺍ ﺍﻟﺘﺄﻛﻴﺪ ﺍﻟﺒﻮﹸﻟﺴﻲ ﻋﻠﻰ ﺗﻐﻴ ِ
ﺲ ﺃﻧ ﻪ ﺣﺘﻰ ﻭﻟﻮ ﺑ ِﻘ ﻲ ﺍﻹﻧﺴﺎ ﹸﻥ
ﺙ ﺍﻟﻔﹶﺴﺎ ﺩ ﻋ ﺪ ﻡ ﺍﻟﻔﺴﺎﺩ" )١ﻛﻮ .(٥٠:١٥٩ﻳﻘﻮ ﹸﻝ ﺍﻟﺮﺳﻮ ﹸﻝ ﺑﻮﻟ
ﷲ ﻭﻻ ﻳ ِﺮ ﹸ
ﺕﺍِ
ﻣ ﹶﻠﻜﻮ
ﺕ ﺍﻷُﺧﺮﻭﻱ ﻻ ﺑﺪ ﳍﺬﺍ ﺍﻹﻧﺴﺎ ِﻥ ﹶﺃ ﹾﻥ ﻳﺘ ﻐﻴﺮ ﻭ ﺳﻴِﺘﻢ ﻫﺬﺍ ﺍﻟﺘﻐﻴﲑ " ﰲ ﳊ ﹶﻈ ٍﺔ ﰲ ﹶﻃ ﺮ ﹶﻓ ِﺔ ﻋ ﻴ ٍﻦ ِﻋ ﻨ ﺪ
ﺣﻴﹰﺎ ﺇﱃ ﺣﲔ ﻳﺄﰐ ﺍﳌﻠﻜﻮ
ﺲ ﻋ ﺪ ِﻡ ﺍﻟﻔﹶﺴﺎ ِﺩ ﻭﻫﺬﺍ
ﻕ ﺍﻷﺧﲑ" )١ﻛﻮ (٥٢:١٥ﻭﻳﺒﺮ ﺭ ﻫ ِﺬ ِﻩ ﺍﳌﻘﻮﹶﻟ ﹸﺔ ﺑﻘﹶﻮِﻟ ِﻪ ":ﻷﻥﱠ ﻫﺬﺍ ﺍﻟﻔﺎ ِﺳ ﺪ ﻻ ﺑﺪ ﹶﺃ ﹾﻥ ﻳﻠﺒ
ﺍﻟﺒﻮ ِ
ﺕ" )١ﻛﻮ .(٣٥:١٥
ﺲ ﻋ ﺪ ِﻡ ﻣﻮ ٍ
ﺖ ﻳﻠﺒ
ﺍﳌﺎِﺋ
ﺴﺪﻧﺎ ﺷﺒﻴ ﻪ ﺑﺎﻹﻧﺎ ِﺀ ﺍﻟﻔﺨﺎﺭﻱ ﹶﻓﻜﹶﻤﺎ ﹶﺃﻥﱠ ﻫﺬﺍ ﻳﺘ ﹶﻘﻮﻯ
ﺢ ﺍﻟﻨﺺ ﺍﻟﺒﻮﻟﹸﺴﻲ ﺑﻘﹶﻮِﻟ ِﻪ ":ﺇﻥﱠ ﺟ
ﺲ ﻳﻮ ﺣﻨﺎ ﺍﻟﺬﱠﻫﱯ ﺍﻟ ﹶﻔﻢ ﻳﻮﺿ
ﺍﻟﻘﺪﻳ
ﻕ ﺇﱃ ِﻗ ﹶﻄ ٍﻊ ﺻﻐﲑ ٍﺓ ﻫﻜﺬﺍ ﻳﺘﺒﻌﺜ ﺮ
ﺑﺎﻟﻨﺎﺭِ ،ﻫﻜﺬﺍ ﻳ ﹶﻘﻮﻯ ﺟﺴﺪﻧﺎ ﲝﺮﺍ ﺭ ِﺓ ﺍﻟﻨﻔﺲ ،ﻭﻛﻤﺎ ﹶﺃﻥﱠ ﺍﻹﻧﺎ َﺀ ﺍﻟ ﹶﻔﺨﺎﺭﻱ ﺇﺫﺍ ﻭ ﹶﻗ ﻊ ﻳﺘ ﹶﻔﺮ
ﺴ ﺪ ﻭﺑﻌﺪﻫﺎ ﺗﻘﻮ ﻡ ِﻣ ﻦ ﺟﺪﻳ ٍﺪ،
ﺲ ﹶﻓﻘﹶﻂ ﹶﺃﻥﱠ ﺍﻷﺟﺴﺎ ﺩ ﺗ ﹾﻔ
ﺤﻖ ﺍﻟﺘﻌﺠﺐ ﺃﻛﺜﹶﺮ ِﻣ ﻦ ﹶﻏ ﻴ ِﺮ ِﻩ ﻟﻴ
ﺴﺘ ِ
ﺟﺴﺪﻧﺎ ﺑﺎﳌﻮﺕ ...٨٣ﻭ ِﻣﻤﺎ ﻳ
ﻀ ﹸﻞ ِﻣ ﻦ ﺃﹶﺟﺴﺎﺩِﻧﺎ ﺍﻟﻴﻮﻡ ،ﺃﻭ ﺃﻧﻬﺎ ﺗﻨﺘ ِﻘ ﹸﻞ ﺇﱃ ﺣﺎﻟ ٍﺔ ﺃﻓﻀﻞ ﺃﻭ ﺃﻥﱠ ﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ ﰲ ﺍﻟﻘﻴﺎﻣ ِﺔ
ﺃﻭ ﹶﺃﻥﱠ ﺍﻷﺟﺴﺎ ﺩ ﺍﻟﻘﺎﺋِ ﻤ ﹶﺔ ﻫﻲ ﺃﹶﻓ
ﲑ ِﻩ ﻫﻮ ﺃﻥﱠ ﻛﹸﻞﱠ ﻫ ِﺬ ِﻩ ﺍﻷﻣﻮ ِﺭ ﺍﳊﺎ ِﺩﹶﺛ ِﺔ ﻭﺍﳌﺘﻐﻴ ﺮ ِﺓ ﻭﺍﻟﻔﺎِﺋ ﹶﻘ ِﺔ
ﺲ ﻣﺎ ﻫﻮ ﻟﻶ ﺧﺮِ ،ﺑ ﹾﻞ ﻣﺎ ﻳﺬ ِﻫ ﹸﻞ ﺃ ﹶﻛﹶﺜ ﺮ ِﻣ ﻦ ﹶﻏ ِ
ﺨّ ﹸﺬ ﻣﺎ ﻫﻮ ﹶﻟ ﻪ ﻭﻟﻴ
ﻳﺘِ
ﺴ ﺪ ﺃﻳﻀﹰﺎ .ﺇﺫﹰﺍ
ﳉ
ﺖ ﻫﻮ ﺍ ﹶ
ﺴ ﺪ ﻭﺍﳌﺎِﺋ
ﲑ ﰲ ﳊ ﹶﻈ ٍﺔ ﻭﺍ ِﺣ ﺪ ٍﺓ ﺑﺼﻮ ﺭ ٍﺓ ﻣﻔﺎ ِﺟﹶﺌ ٍﺔ ...ﺍﻟﻔﺎ ِﺳ ﺪ ﻫﻮ ﺍﳉ
ﻋﻠﻰ ﹸﻛﻞﱢ ﻓِﻜ ٍﺮ ﻭ ﹸﻛﻞﱢ ِﺫ ﻫ ٍﻦ ﺗﺼ
ﺕ ،ﻋ ﺪ ﻡ ﺍﻟﻔﹶﺴﺎ ِﺩ ،ﻳﺪ ﺧﻠﹸﻪ".٨٤
ﺕ ﻷﻥﱠ ﻋ ﺪ ِﻡ ﺍﳌﻮ ِ
ﺲ .ﻳﻠﻐﻰ ﻓﺴﺎ ﺩﻩ ،ﻗﺎِﺑ ِﻠﻴﺘ ﻪ ﻟﻠﻤﻮ ِ
ﺴ ﺪ ﻳ ﺒﻘﻰ ﻷﻧ ﻪ ﻫﻮ ﺍﻟﱠﺬﻱ ﻳﻠﺒ
ﺍﳉ
ﺸ ِﺮﻳِ ﺔ
ﺢ ﻋﻦ ﺍﻟﺒ
ﺕ ﺍﳌﺴﻴ ِ
ﺻ ﹰﺔ ﺑ ﻌ ﺪ ﻣﻮ ِ
ﺸﺪ ﺩ ﻋﻠﻰ ﹶﺃﻥﱠ ﺍﳓﻼ ﹶﻝ ﺍﳉﺴ ِﺪ ﺿﺮﻭﺭﻱ ،ﺧﺎ
ﺲ ﺃﺛﻨﺎﺳﻴﻮﺱ ﺍﻟﻜﺒﲑ ﻳ
ﺍﻟﻘﺪﻳ
ﺕ ﻣﺘﻮﺭِﻃﹰﺎ ﰲ ﺍﻟﺘﻌﺪﻱ،
ﺴ ﻪ ﰲ ﺩﺍﺋﺮ ِﺓ ﺍﳌﻮ ِ
ﺤ ﻢ ﻧ ﹾﻔ
ﹸﻛﻠﱢﻬﺎ ﻭ ِﻣ ﻦ ﹸﺛﻢ ﻗِﻴﺎ ﻣﺘِﻪ ،ﻷﻥﱠ ﺑﺬﻟﻚ ﻳﻬﻴﺄ ﻟﻠﻔﹶﻮ ِﺯ ﲝﻴﺎ ٍﺓ ﺃﻓﻀﻞ" :ﺍﻹﻧﺴﺎ ﹸﻥ ﺃﹶﻗ
82
ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﺍﻷﻓﺨﻮﻟﻮﺟﻲ ،ﺻﻔﺤﺔ . ٢٣٦ -٢٣٥
83
ﺃﻧﻄﻮﱐ ،ﺭﺋﻴﺲ ﺩﻳﺮ ﺍﻟﻘﺪﻳﺲ ﺑﻨﺪﻻﳝﻮﻥ ﺍﻟﺮﻭﺳﻲ ﺍﻷﺛﻮﱐ :ﺃﺳﺮﺍﺭ ﺃﺑﺪﻳﺔ ﻭﺭﺍﺀ ﺍﻟﻘﱪ ،ﺗﺮﲨﺔ ﺍﳌﻄﺮﺍﻥ ﺃﺑﻴﻔﺎﻧﻮﺱ ﺯﺍﺋﺪ،ﺻﻔﺤﺔ .١٠
84
ﻛﻠﻤﺎﺕ ﺁﺑﺎﺋﻴﺔ ،ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ :ﺭﺳﺎﺋﻞ ﺍﻵﺣﺎﺩ ﺑﻌﺪ ﺍﻟﻌﻨﺼﺮﺓ ،ﺩﻳﺮ ﻣﺎﺭ ﻣﻴﺨﺎﺋﻴﻞ ،ﺻﻔﺤﺔ .٣٣٣-٣٣٢
22
ﺢﰲ
ﺕ ﻋﻠﻰ ﹸﻛﻞﱢ ﺇﻧﺴﺎ ٍﻥ ﹶﺃﻣﺮﹰﺍ ﺣﺘﻤﻴﹰﺎ ،ﻭﻫﺬﺍ ﹶﺃ ﹾﻛ ﻤ ﹶﻠ ﻪ ﺍﳌﹶﺴﻴ
ﳊ ﹾﻜ ِﻢ ﺑﺎﳌﻮ ِ
ﺢ ﺗﻜﹾﻤﻴ ﹸﻞ ﺍ ﹸ
ﻚ ﺃﹶﺻﺒ
ﺕ ،ﻭﻟﺬِﻟ
ﺖ ﺣ ﹾﻜ ِﻢ ﺍﳌﻮ ِ
ﺤ
ﹶﻓ ﻮ ﹶﻗ ﻊ ﺗ
ﺕ ﺍﻟﱠﺬﻱ
ﺤ ُﱡﻞ ﺑﺎﳌﻮ ِ
ﻚ ﳓﻦ ﻓﻘﻂ ﻧ ﻨ
ﺴ ِﻪ ﻋﻦ ﹸﻛﻞﱢ ﺇﻧﺴﺎ ٍﻥ ...ﻭﻟﻜﻦ ﺇ ﹾﺫ ﺑ ﹸﻄ ﹶﻞ ﺍﻟﻔﹶﺴﺎ ﺩ ﻭﺃﹸﺑﻴ ﺪ ﺑِﻨ ﻌ ﻤ ِﺔ ﺍﻟﻘﻴﺎ ﻣﺔِِ ،ﻣ ﻦ ﹶﺃ ﺟ ِﻞ ﺫِﻟ
ﻧ ﹾﻔ ِ
ﲑ ﻗﺎﺩﺭﻳ ﻦ ﹶﺃ ﹾﻥ ﻧﻔﻮ ﺯ ﺑِﻘﻴﺎﻣ ٍﺔ
ﷲ ﻟ ِﻜﻞﱢ ﻭﺍﺣﺪٍ ،ﺣﱴ ﻧﺼ
ﺕ ﰲ ﺍﳌﻴﻌﺎ ِﺩ ﺍﻟﱠﺬﻱ ﻳﺤﺪ ﺩ ﻩ ﺍ ُ
ﺤﻠﱠ ِﺔ ﺑﺎﳌﻮ ِ
ﺐ ﻃﹶﺒﻴ ﻌ ِﺔ ﺃﹶﺟﺴﺎﺩِﻧﺎ ﺍﳌﹸﻨ
ﺴ ِ
ﲝ
ﺃﻓﻀﻞ".٨٥
ﺤﺪ ﺩ
ﷲ ،ﻓﻬﻮ ﻳ
ﻂ ﲟﺸﻴﹶﺌ ِﺔ ﺍ ِ
ﺲ ﺣ ﺘ ِﻤﻴﹰﺎ ﻋﻠﻰ ﺍﻟﻜﻞﱢ ،ﻭﺇﻧﻤﺎ ﻫﻮ ﺃﻳﻀﹰﺎ ﻳﺮﺗِﺒ ﹸ
ﺕ ﻣﺒﺎﺷ ﺮ ﹰﺓ ﻟﹶﻴ
ﺇﳓِﻼ ﹸﻝ ﺍﻷﺟﺴﺎ ِﺩ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﲔ ﺇﱃ ﺍﻵﻥ.
ﲑ ِﻣ ﻦ ﺍﻟﻘﺪﻳﺴ
ﺼ ﹸﻞ ﻣﻊ ﺍﻟﻜﺜ ِ
ﺼ ﹶﻞ ﻭﳛ
ﺖ ﺍﻟﻔﹶﻨﺎ ِﺀ ﺃﻭ ﺑﺎﳌﻘﺎِﺑ ِﻞ ﺑﻘﺎ َﺀ ﺍﻷﺟﺴﺎ ِﺩ ،ﻛﻤﺎ ﺣ
ﺗﻮﻗﻴ
ﺕ ﻋﻠﻰ ﻭﻓﺎ ِﺓ ﻧﻜﺘﺎﺭﻳﻮﺱ،
ﺸ ِﺮ ﺳﻨﻮﺍ ٍ
ﺲ ﻧﻘﺮﺃ " :ﺑﻌ ﺪ ﻣﺮﻭ ِﺭ ﻋ
ﻒ ﺍﹸﳌ ﺪ ِﻥ ﺍﳋﹶﻤ ِ ﰲ ﺳﲑ ِﺓ ﺍﻟﻘﺪﻳ ِ
ﺲ ﻧﻜﺘﺎﺭﻳﻮﺱ ﺍﻟﻌﺠﺎِﺋﱯ ﺃﹸﺳ ﹸﻘ ِ
ﺴ ﺪ ﺳﻠﻴ ﻢ .ﻭﻛﺎﻥ ﻳﺒﺪﻭ ﻋﻠﻴﻪ ﺍﳍﺪﻭ ُﺀ ﻭﺍﻟﺼﻔﺎﺀُ ،ﻭﻛﺄﻧّﻪ ﻗﺪ ﻧﺎ ﻡ
ﳉ
ﺢ ﺍﻟ ﹶﻘ ﺒ ﺮ ِﻣ ﻦ ﺟﺪﻳ ٍﺪ ﻭﺭﻓ ﻊ ﺍﻟﻐﻄﺎ ُﺀ ﻋﻦ ﺍﻟﻨ ﻌﺶِ ،ﻓﺈﺫﺍ ﺍ ﹶ
ﹸﻓِﺘ
ﺸ ِﺮ ﺇﻻﹼ ﺑﻌﺪ ﻣﺮﻭ ِﺭ
ﲑ ِﻩ ِﻣ ﻦ ﺍﻟﺒ
ﺏ ﻛ ﻐ ِ
ﺢ ﺍﻟﺮﺏ ﺑﺄ ﹾﻥ ﻳﺴﺘﺤﻴ ﹶﻞ ﺟﺴﺪ ﻩ ﺇﱃ ﺗﺮﺍ ٍ
ﻟﺘﻮﻩِ ،ﻭﻛﺎﻥ ﻣﺎ ﺯﺍ ﹶﻝ ﻳﺸﻴ ﻊ ﺍﻟﻌِﻄ ﺮ ،ﻭﱂ ﻳﺴ ﻤ
ﺱ ﺃ ﹾﻥ ﻳﺄﺧﺬﻭﺍ ﻣﻨﻪ ﺍﻟﺬﱠﺧﺎﺋِﺮ" .٨٦
ﻉ ﺍﻟﻨﺎ
ﻋِﺸﺮﻳ ﻦ ﻋﺎﻣﹰﺎ ﻓﺎﺳﺘﻄﺎ
ﻕ
ﺱ ﺍﳋﻮﺯﻳﱯ ﺍﻟﺮﺍﻫﺐ ﺍﳌﺘﻮﺍﱐ ﺍﻟﱠﺬﻱ ﻓﺎ ﺭ
ﺴّﻠﱡﻢ ﺇﱃ ﺍﷲ" ﺧﺒ ﺮ ﺇﻳﺴﻴﺪﻭﺭﻭ
ﺴﻠﱠﻤﻲ ﻳﻮ ِﺭ ﺩ ﰲ ﻛِﺘﺎِﺑ ِﻪ "ﺍﻟ
ﺲ ﻳﻮ ﺣﻨﺎ ﺍﻟ
ﺍﻟ ِﻘﺪﻳ
ﺖ ﻃﹶﻮﻳﻞ:
ﺻ ﻤ ٍ
ﺴ ﺪ ﻩ ﹸﳌﺪِ ﺓ ﺳﺎﻋ ٍﺔ ﻭﺍ ِﺣ ﺪﺓٍ ﻭ ِﻣ ﻦ ﹶﺛﻢ ﺗﻐﻴﺮﺕ ﺣﻴﺎﺗ ﻪ ﺑﻌﺪ ﻋﻮ ﺩِﺗ ِﻪ ﺇﱃ ﺍﳊﻴﺎ ِﺓ ،ﻭﻗﺎ ﹶﻝ ﹶﻛ ِﻠ ﻤ ﹰﺔ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﺑﻌﺪ
ﺟ
ﺲ ﻳﻮﺣﻨﺎ ﻋﻦ
ﺕ ﻻ ﻳﺴﺘﻄﻴﻊ ﹶﺃ ﹾﻥ ﳜﻄﺄ" .ﻭﺑﻌ ﺪ ﻫﺬﺍ ﺍﻟﺘﺤﻮﻝ ﺭ ﹶﻗ ﺪ .ﻭﻳﻘﻮ ﹸﻝ ﺍﻟﻘﺪﻳ
"ﺍﻏﻔﺮﻭﺍ ﱄ ،ﺇﻥﱠ ﹸﻛﻞﱠ ﻣ ﻦ ﺣﻮﻯ ِﺫ ﹾﻛ ﺮ ﺍﳌﻮ ِ
ﺫﻟﻚ:
ﻚ
ﺴ ﺪ ﻩ ﺍﳌﻘﺪﺱ ﹶﻓﻠﹶﻢ ﳒِﺪﻩ ،ﻓﺄﻛﹼ ﺪ ﺍﻟﺮﺏ ﺑﺬِﻟ ِ
ﳊﺼﻦ ،ﻭﺑﻌ ﺪ ﺃﻳﺎ ٍﻡ ﹶﻃ ﹶﻠﺒﻨﺎ ﺟ
"ﹸﺛﻢ ﺩ ﹶﻓﻨﺎ ﻩ ﺩﻓ ﻦ ﺍﻷﺑﺮﺍ ِﺭ ﰲ ﺍﳌﻘﺒ ﺮ ِﺓ ﺍﻟﻘﹶﺮﻳﺒ ِﺔ ِﻣ ﻦ ﺍ ِ
ﲑﺗُﻬﻢ ﺑﻌ ﺪ ﻛﺜﺮ ِﺓ ﺗﻮﺍﻧﻴﻬﻢ".٨٧
ﻚ ﺍﻟﺘﻮﺑ ِﺔ ﺍﻟﺼﺎﺩﻗ ِﺔ ﺍﳌﺄﺛﻮﺭ ِﺓ ﻗﹶﺒﻮﹶﻟ ﻪ ﳉﻤﻴ ِﻊ ﺍﳌﹸﺮﻳﺪﻳ ﻦ ﺃ ﹾﻥ ﻳ ﹶﻘﻮﻣﻮﺍ ﺳ
ِﻣ ﻦ ﺧِﻼ ِﻝ ِﺗ ﹾﻠ
ﺾ ﻫ ِﺬ ِﻩ
ﺴ ﻪ ﹶﻟ ﻢ ﻳﺮ ﹸﻓ
ﺕ ﺗﺴﺮﻱ ﻋﻠﻰ ﺍﳉﻤﻴﻊِ ،ﻋﻠﻰ ﺍﻷﺑﺮﺍ ِﺭ ﻭﺍﻷﺷﺮﺍﺭ .ﻭﻭﺍﻟ ﺪ ﹸﺓ ﺍﻹﻟ ِﻪ ﺧِﺒﺮﺗ ﻪ ،ﻭﺣﱴ ﺍﻟ ﺮّﺏ ﻧ ﹾﻔ
ﱪ ﹸﺓ ﺍﳌﻮ ِ
ِﺧ
ﻉ ﺍﳊﻴﺎ ِﺓ{ ﺇﱃ ﺍﳊﻴﺎ ِﺓ
ﻒ ﺗﻘﺎ ﺩ }ﻳﻨﺒﻮ
ﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺪﻣﺸﻘﻲ ﰲ ِﻋ ﹶﻈِﺘ ِﻪ ﰲ ﻋﻴ ِﺪ ﺭﻗﺎ ِﺩ ﻭﺍﻟﺪ ِﺓ ﺍﻹﻟ ِﻪ ﻳﻘﻮ ﹸﻝ" :ﻛﻴ
ﳋ ﺒﺮﺓ .ﺍﻟﻘﺪﻳ
ﺍِ
ﺖ ﻧﻮﺍﻣﻴﺴِﻬﺎ ،ﻭﳜﻀﻊ
ﻚ ﺍﻟﱠﱵ ﲡﺎﻭ ﺯﺕ ﰲ ﻭﻻ ﺩﺗِﻬﺎ ﺣﺪﻭ ﺩ ﺍﻟﻄﱠﺒﻴﻌﺔ ،ﺗﻨﺤﲏ ﺍﻵ ﹶﻥ ﺗﺤ
ﺕ؟ ﻳﺎ ﻟﻠﺪﻫﺸﺔ! ﺗﻠ
ﻣﺮﻭﺭﹰﺍ ﺑﺎﳌﻮ ِ
ﺖ ﻻﺭﺗِﺪﺍ ِﺀ ﻋ ﺪ ِﻡ ﺍﻟﻔﹶﺴﺎﺩ ،ﻷﻥﱠ ﺳـﻴ ﺪ
ﻉ ﻣﺎ ﻫﻮ ﻣﺎﺋ
ﺲ ﻟﻠﻤﻮﺕ! ﺇ ﹾﺫ ﳚﺐ ﰲ ﺍﻟﻮﺍﻗﻊ ﹶﺃ ﹾﻥ ﻳﻨ ﺰ
ﺴﺪﻫﺎ ﺍﻟﺒﺮﻱ ِﺀ ِﻣ ﻦ ﺍﻟﺪﻧ ِ
ﺟ
ﺴ ِﺪ ﻭﲟﻮِﺗ ِﻪ ﺣﻄﱠ ﻢ ﺍﳌﻮﺕ ،ﻭﹶﺃﺿﻔﻰ ﻋﻠﻰ ﺍﻟﻔﹶﺴﺎ ِﺩ ﻋ ﺪ ﻡ
ﳉ
ﺐﺍﹶ
ﺴ ِ
ﺕﲝ
ﺕ .ﻟﻘﺪ ﻣﺎ
ﱪ ﹶﺓ ﺍﳌﻮ ِ
ﺾ ِﺧ
ﺴ ﻪ ﹶﻟ ﻢ ﻳﺮ ﹸﻓ
ﺍﻟﻄﱠﺒﻴﻌ ِﺔ ﻧﻔ
ﻉ ﺍﻟﻘﻴﺎﻣﺔ".٨٨
ﺕ ﻳﻨﺒﻮ
ﺍﻟﻔﹶﺴﺎﺩِ ،ﻭ ﺟ ﻌ ﹶﻞ ِﻣ ﻦ ﺍﳌﻮ ِ
ﺕ .ﺍﻟﺪﻣﺸﻘﻲ
ﻳﻀﻴﻒ ﺍﻟﺪﻣﺸﻘﻲ ﺃﻧ ﻪ ﻣﻊ ﹶﺃﻥﱠ ﻫﺬﺍ ﺍﻹﻧﻔﺼﺎ ﹶﻝ ﻗﺪ ﺗﻢ ﻋﻠﻰ ﻏِﺮﺍ ِﺭ ﺳﺎِﺋ ِﺮ ﺍﻟﺒﺸﺮ ،ﺇﻻﹼ ﹶﺃﻧ ﻪ ﹶﻟ ﻢ ﻳ ِﻘ ﻢ ﰲ ﺍﳌﻮ ِ
ﺴ ِﺪ ِﻙ ﺍﳌﹸﺒﺎﺭﻙ ﺍﻟﺒﺮﻱ ِﺀ
ﺼﻠﹶﺖ ﻋﻦ ﺟ
ﻚ ﺍﻟﻔﺎﺋﻘ ِﺔ ﺍﻟﻘﹶﺪﺍ ﺳﺔِ ﻭﺍﻟﻄﹼﻮﰉ ﻗﺪ ﺍﻧﻔ
ﺴ ِ
ﻼ" :ﺇﺫﺍ ﻣﺎ ﻛﺎﻧﺖ ﻧﻔ
ﺐ ﻭﺍﻟﺪ ﹶﺓ ﺍﻹﻟ ِﻪ ﻗﺎﺋ ﹰ
ﻳﺨﺎ ِﻃ
ﻚ ﹶﻟ ﻦ ﻳﻘﻴ ﻢ
ﺱ ﺍﳌﹸﺸﺘ ﺮﻙِ ،ﻓﻬﻮ ﻣﻊ ﺫِﻟ
ﺐ ﺍﻟﻨﺎﻣﻮ ِ
ﺴ ِ
ﺤ
ﱪ ِﺑ
ﺴ ﺪ ﺇﱃ ﺍﻟ ﹶﻘ ِ
ﳉ
ﺐ ﻛﻤﺎ ﺗﺮﻳ ﺪ ﺍﻟﻄﱠﺒﻴﻌﺔ ،ﻭﺇﺫﺍ ﻣﺎ ﺃﹸﺳﻠِﻢ ﻫﺬﺍ ﺍ ﹶ
ِﻣ ﻦ ﺍﻟﻌﻴ ِ
ﺴﺪﻫﺎ ﺑﺪﻭ ِﻥ ﺍﳓﻼ ٍﻝ ﻋِﻨ ﺪ ﺍﻧﻄﻼﻗِﻬﺎ
ﻆ ﺟ
ﺖ ﺑﺘﻮِﻟﻴﺘﻬﺎ ﺳﻠﻴﻤ ﹰﺔ ﰲ ﺍﻟﻮﻻ ﺩ ِﺓ ،ﺣﻔ ﹶ
ﻚ ﺍﻟﱠﱵ ﺑﻘﻴ
ﺤﻠﱠ ﻪ ﺍﻟﻔﹶﺴﺎﺩ .ﹶﻓِﺘ ﹾﻠ
ﺕ ﻭﹶﻟ ﻢ ﻳ
ﰲ ﺍﳌﻮ ِ
85
ﺍﳌﺴﻜﲔ ،ﺍﻷﺏ ﻣﺘﻰ :ﺍﻟﻘﺪﻳﺲ ﺍﺛﻨﺎﺳﻴﻮﺱ ﺍﻟﺮﺳﻮﱄ :ﺳﲑﺗﻪ ،ﺩﻓﺎﻋﻪ ﺿﺪ ﺍﻵﺭﻳﻮﺳﻴﲔ ،ﻻﻫﻮﺗﻪ ،ﺻﻔﺤﺔ ٤٣١ﻭ.٤٣٣
86
ﺧﻮﻧﺪﺭﻭﺑﻮﻟﺲ ،ﺳﻮﺗﻮﺱ :ﺳﲑﺓ ﺍﻟﻘﺪﻳﺲ ﻧﻜﺘﺎﺭﻳﻮﺱ ﺍﻟﻌﺠﺎﺋﱯ ﺃﺳﻘﻒ ﺍﳌﺪﻥ ﺍﳋﻤﺲ ،ﺗﻌﺮﻳﺐ ﺭﻫﺒﻨﺔ ﺩﻳﺮ ﺍﳊﺮﻑ ،ﺻﻔﺤﺔ .٣٦٨
87
ﺴﻠﹼﻤﻲ ،ﻳﻮﺣﻨﺎ ،ﺍﻟﺴﻠﹼﻢ ﺇﱃ ﺍﷲ ،ﺗﻌﺮﻳﺐ ﺭﻫﺒﻨﺔ ﻣﺎﺭ ﺟﺮﺟﺲ ﺍﳊﺮﻑ ،ﺻﻔﺤﺔ .٩٥
ﺍﻟ
88
ﻛﻠﻤﺎﺕ ﺁﺑﺎﺋﻴﺔ ،ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ،ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٩١٩
23
ﻀ ﹶﻞ ﻭﹶﺃ ﹾﻛﹶﺜ ﺮ ﺗﺄﻟﱡﻬﹰﺎ ،ﰲ ﻣﻨﺠﻰ ﻣﻦ ﺍﳌﻮﺕِ ،ﻓﹶﻴﻘﺪِﺭ ﻋﻠﻰ ﺍﻟﺒﻘﺎ ِﺀ ﺇﱃ ﺍﻟﺪﻫﻮ ِﺭ ﺍﻟﱠﱵ ﻻ
ﺴ ﹶﻜ ٍﻦ ﺃﹶﻓ
ﺿ ﻊ ﰲ ﻣ
ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﳊﻴﺎﺓ ،ﻭ ﻭ ِ
ﺎﻳ ﹶﺔ ﳍﺎ".٨٩
ﺲ (.
ﺡ ) ﺃﻭ ﻟﻠﻨﻔ ِ
-٢ﻟﻠﺮﻭ ِ
ﺡ ﺇﱃ ﺍﷲ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻫﺎ" )ﺟﺎ .(٧:١٢
ﺽ ﻭﺗﺮﺟِﻊ ﺍﻟﺮﻭ
ﺏ ﺇﱃ ﺍﻷﺭ ِ
" ﻓﻴﺮﺟِﻊ ﺍﻟﺘﺮﺍ
ﺸ ِﺮﻳِ ﺔ ﺃﺎ ﺳﺘﻜﻮ ﹸﻥ ﺣﻴ ﹰﺔ ،ﻭﺍ ِﻋﻴﺔﹰِ ،ﺑ ﻤ ِﻌﻴِ ﺔ ﺍﷲ،٩٠
ﺲ ﺍﻟﺒ
ﰊ ﻭﺍﻵﺑﺎﺋﻲ ﺣﻮ ﹶﻝ ﺣﺎﻟ ِﺔ ﺍﻟﻨﻔ ِ
ﺕ ﰲ ﺍﻟﺘﻌﻠﻴ ِﻢ ﺍﻟﻜِﺘﺎ
ﺴﻠﱠﻤﺎ ِ
ِﻣ ﻦ ﺍ ﹸﳌ
ﻑ
ﻕ ﻭﺍﻧﺘﻈﺎ ٍﺭ ﰲ ﺁ ٍﻥ ﻣﻌﹰﺎ .ﻫ ﺪ
ﲑ ﻗﺎ ِﺩ ﺭ ٍﺓ ﻋﻠﻰ ﺍﻟﻌﻮ ﺩ ِﺓ ﺛﺎِﻧﻴ ﹰﺔ ،ﺑ ﹾﻞ ﺗﻜﻮ ﹸﻥ ﰲ ﺣـﺎﹶﻟ ِﺔ ﺗ ﹶﺬﻭٍ
ﻣﺎﺛﻠ ﹰﺔ ﺃﻣـﺎﻡ ﺍﳊﻀ ﺮ ِﺓ ﺍﻹﳍﻴِ ﺔ ،ﻏ
ﺢ( ﲟﺠ ٍﺪ
ﲔ "ﻳﺄﰐ )ﺍﳌﺴﻴ
ﺏ ﻟﻦ ﻳﻜﻮ ﹶﻥ ﺇﻻ ﺣ
ﺢ ،ﻷﻥﱠ ﻛﹶﻤﺎ ﹶﻝ ﺍﳌﻜﺎﻓﺄ ِﺓ ﺃﻭ ﻛﹶﻤﺎ ﹶﻝ ﺍﻟﻌِﻘﺎ ِ
ﺍﻹﻧﺘﻈﺎ ِﺭ ﻫﻮ ﺍﻲﺀ ﺍﻟﺜﺎﱐ ﻟﻠﻤﺴﻴ ِ
ﻟﻴﺪﻳﻦ ﺍﻷﻣﻮﺍﺕ ﻭﺍﻷﺣﻴﺎﺀ".
ﺡ ﻧﺸﻴﻄ ﹰﺔ ﻛﻤﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻷﺭﺿﻴﺔ ،ﻭﺇ ﹾﻥ ﻛﺎﻥ ﺫﻟﻚ ﺑﻄﺮﻳﻘ ٍﺔ ﺃﹸﺧﺮﻯ .ﻟﻜﻨﻬﺎ ﻻ ﺗﻌﻮ ﺩ
ﺴ ِﺪ ﺗﺒﻘﻰ ﺍﻟﺮﻭ
ﳉ
ﺑﻌﺪ ﺇﻧﻔﺼﺎﻟِﻬﺎ ﻋ ِﻦ ﺍ ﹶ
ﺗﺴﺘﻄﻴﻊ ﻓﻌ ﹶﻞ ﺃﻱ ﻋ ﻤ ٍﻞ ﻣِﻦ ﺃﺟ ِﻞ ﺧﻼﺻِﻬﺎ.
ﺕ
ﲔ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﲔ ﺍﻷﻭﻟ ِ
ﺾ ﺍﻟﻘﺪﻳﺴﲔ ﺍﳌﹸﻨ ﻌ ِﻢ ﻋﻠﻴﻬﻢ ،ﻳﻌﺘِﺒ ﺮ ﺃﻧﻪ ﰲ ﺍﻟﻴﻮﻣ ِ
ﺍﻟﺘﻘﻠﻴ ﺪ ﺍﻷﺭﺛﻮﺫﻛﺴﻲ ﺍﻟﺬﻱ ﻳﻌﺘ ِﻤ ﺪ ﻋﻠﻰ ﺭﺅﻯ ﺑﻌ ِ
ﺽ ﲢﻮ ﻡ ﺣﻮ ﹶﻝ ﺍﻷﻣﺎ ِﻛ ِﻦ ﺍﻟﱵ ﻋﺎﺷﺖ ﻓﻴﻬﺎ ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺮﺗﺒﻄ ﹰﺔ ﺎ ﺧِﻼ ﹶﻝ ﺣﻴﺎﺗِﻬﺎ ﺍﻷﺭﺿﻴﺔ،
ﺲ ﻋﻠﻰ ﺍﻷﺭ ِ
ﺗﺒﻘﻰ ﺍﻟﻨﻔ
ﺼ ﹶﻞ ﺑﺎﻟﻨﻬﺎﻳ ِﺔ ﺇﱃ
ﲑ ﻗﻮ ِﻝ ﺍﻵﺑﺎﺀ ﺍﻟﻘﺪﻳﺴﲔ ﰲ ﻣﺮﺍ ِﺣ ﹶﻞ ﻣﺆﻗﱠﺘ ٍﺔ ِﻣ ﻦ ﺍﶈﺎ ﺳﺒ ِﺔ ِﻟﺘ ِ
ﺐ ﺗﻌﺒ ِ
ﺴ
ﺗﻌﺒ ﺮ ﺣ ٩١
ﺚ
ﻭﺍﺑﺘﺪﺍ ًﺀ ِﻣ ﻦ ﺍﻟﻴﻮ ِﻡ ﺍﻟﺜﺎﻟ ِ
ﺿﺪ ﺫﻟﻚ.
ﺐ ﺃﻋﻤﺎ ِﻝ ِﺑﺮ ﺃﻭ ﺃﻋﻤﺎ ٍﻝ ِ
ﺴﺒ ِ
ﺠ ِﺔ ﻣﺎ ﺁﻟﺖ ﺇﻟﻴﻪ ﺑ
ﻧﺘﻴ
ﺲ ﹸﻛﻞﱠ ﻣﺎ ﺍﺭﺗ ﹶﻜﺒﺘ ﻪ ﻣِﻦ ﺃﺧﻄﺎ ٍﺀ ﺧﻼ ﹶﻝ ﺣﻴﺎﺗِﻬﺎ
ﲔ ﺃﻣﺎ ﻡ ﺍﻟﻨﻔ ِ
ﺽ ﺍﻟﺸﻴﺎﻃ
ﺚ ﺗﻌﺮ
ﺱ ﲝﻴ ﹸ
ﺤ ﻦ ﺍﻟﻨﻔﻮ
ﲔ ﻳﻮﻣﹰﺎ ﺗﻤﺘ
ﻫﻜﺬﺍ ﻭ ﹸﳌﺪﺓ ﺃﺭﺑﻌ
ﺙ ﻫﺬﻩ ﺍﳌﺮﺍﺟﻌ ﹸﺔ ﺃﺣﻴﺎﻧﹰﺎ ﺧﻼ ﹶﻝ ﺭﺅﻳﺘﻬﻢ
ﺍﻷﺭﺿﻴﺔ ﻭﻛﺄﻧﻪ ﻣﺮﺍﺟﻌ ﹲﺔ ِﻟ ﹸﻜﻞﱢ ﻣﺎ ﻣﺮ ﲝﻴﺎ ِﺓ ﺍﳌﺮ ِﺀ ﻣﻨ ﹸﺬ ﺍﻟﻄﻔﻮﻟ ِﺔ ﺣﱴ ﺍﳌﹶﻤﺎﺕ .ﻭﲢﺪ ﹸ
ﺴﻨ ﹸﺔ ﺍﻟﱵ ﻓﻌﻠﺘﻤﻮﻫﺎ ﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﻮﺱ؟" .٩٢ﺑﻌ ﺪ ﻫ ِﺬ ِﻩ ﺍﳌﺮﺣﻠﺔ ﻻ ﺗﺴﺘﻄﻴ ﻊ
ﳊ
ﻟﻠﻨﻮ ِﺭ ﺍﻟﺬﻱ ﻳﺴﺄﳍﻢ "ﻣﺎ ﻫﻲ ﺍﻷﺷﻴﺎ ُﺀ ﺍﳉﻴﺪﺓ ﻭﺍ ﹶ
ﺱ
ﺴ ِﺪ ﹶﺃ ﹾﻥ ﺗﺒﻘﻰ ﻫﻨﺎ .ﻭﻫﺬﺍ ﻳﻨﻄﹶﺒ ﻖ ﻋﻠﻰ ﻧﻔﻮ ِ
ﳉ
ﺤﺮﺭﺕ ِﻣ ﻦ ﺍ ﹶ
ﺽ ﻭﻻ ﻳﻤ ِﻜﻦ ﳍﺎ ﺑﻌ ﺪ ﹶﺃ ﹾﻥ ﺗ
ﺡ ﹶﺃ ﹾﻥ ﺗﻬﻴ ﻢ ﻫﻨﺎ ﻋﻠﻰ ﺍﻷﺭ ِ
ﺍﻟﺮﻭ
ﷲ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻫﺎ" )ﺟﺎ .(٧:١٢
ﺡ ﺗﺮﺟ ﻊ ﺇﱃ ﺍ ِ
ﲔ ﻋﻠﻰ ﺍﻟﺴﻮﺍ ِﺀ ،٩٣ﻷﻥﱠ "ﺍﻟﺮﻭ
ﺍﻷﺑﺮﺍ ِﺭ ﻭﺍﳋﺎﻃِﺌ
89
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .٩٢٠
90
ﻋﻄﻴﺔ ،ﺍﻷﺏ ﺩ .ﺟﻮﺭﺝ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٥٦
ِ 91ﻣ ﻦ ﻫﻨﺎ ﺩﺭﺟﺖ ﺍﻟﻌﺎﺩ ﹸﺓ ﰲ ﺑﻌﺾ ﺍﻟﻜﻨﺎﺋﺲ ﺑﺄ ﹾﻥ ﺗﻘﺎﻡ ﺧﺪﻣﺔ ﺍﻟﺘﺮﻳﺼﺎﺟﻴﻮﻥ ﻣِﻦ ﺃﺟ ِﻞ ﺭﺍﺣ ِﺔ ﻧﻔ ِ
ﺲ ﺍﻟﺮﺍﻗ ِﺪ ﰲ ﺍﳌﻜﺎ ِﻥ ﺍﻟﺬﻱ ﺭﻗ ﺪ ﻓﻴ ِﻪ ﻭِﻟ ﻤﺪِ ﺓ
ﺛﻼﺛ ِﺔ ﺃﻳﺎ ٍﻡ.
92
Mileant, Bishop Alexander: Life After Death,trans. By icolas Stoltz, p. 2.
93
ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺆﻟﻔﲔ :ﺳﺄﻟﺘﲏ ﻓﺄﺟﺒﺘﻚ ،ﲢﺮﻳﺮ ﺩ .ﻋﺪﻧﺎﻥ ﺃﺩﻳﺐ ﻃﺮﺍﺑﻠﺴﻲ ،ﺻﻔﺤﺔ .٤٠
24
ﺱ ﺍﻟﺮﺍﻗِﺪﻳﻦ ﺃﻭ ﹶﺃ ﹾﻥ ﺗﺘﻌﺎ ﻣ ﹶﻞ ﻫ ِﺬ ِﻩ ﺍﻟﻨﻔﻮﺱ
ﺤﻜﱠ ﻢ ﺑﻨﻔﻮ ِ
ﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺬﱠﻫﱯ ﺍﻟ ﹶﻔ ِﻢ ﻋﻠﻰ ﺃﻥﱠ ﻻ ﺃ ﺣ ﺪ ﻳﺴﺘﻄﻴ ﻊ ﺃﻥﹾ ﻳﺘ
ﺸﺪ ﺩ ﺍﻟﻘﺪﻳ
ﻳ
ﲑ
ﺲ ﻣﻊ ﻓﺎ ِﻋ ِﻞ ﺷﺮ ،ﺃﻭ ﺃ ﹾﻥ ﻳﺴﺘﻄﻴ ﻊ ﺇﻧﺴﺎ ﹲﻥ ﺃ ﹾﻥ ﻳﻐﻴ ﺮ ﻗﻮ ﹰﺓ ﻏ
ﲑ ﺍﳌﻌﻘﻮ ِﻝ ﺃ ﹾﻥ ﺗﺘﻌﺎ ﻭ ﹶﻥ ﺍﻟﻨﻔ
ﻣ ﻊ ﻓﺎﻋﻠﻲ ﺍﻟﺸﺮ ..." :ﺃﻳﻀﹰﺎ ِﻣ ﻦ ﻏ ِ
ﺟﺴﺪﺍﻧﻴﺔ ﺇﱃ ﺟﻮﻫ ٍﺮ ﺁﺧﺮ".٩٤
ﺕ؟
ﺱ ﺍﻷﺑﺮﺍ ِﺭ ﺑﻌ ﺪ ﺍﳌﹶﻮ ِ
ﺼ ﹸﻞ ﻟﻨﻔﻮ ِ
ﺃ -ﻣﺎﺫﺍ ﻳﺤ
ﺐ ﺫﹶﻫﺎﺑﻬﻢ
ﺴ
ﺏ .ﰲ ﺃﹶﻋﻴﻦ ﺍﻷﻏﺒﻴﺎ ِﺀ ﻳﺒﺪﻭ ﺃﻧﻬﻢ ﻣﺎﺗﻮﺍ ﻭ ﺣ ِ
ﺱ ﺍﻷﺑﺮﺍ ِﺭ ﻓﻬ ﻲ ِﺑﻴ ِﺪ ﺍﷲ ﻓﻼ ﻳ ﻤﺴﻬﺎ ﹶﺃﻱ ﻋﺬﺍ ٍ
"ﺃﻣﺎ ﻧﻔﻮ
ﲑ
ﺐ ﻳﺴ ٍ
ﺱ ﻗﺪ ﻋﻮﻗﺒﻮﺍ ﻓﺮﺟﺎﺅﻫﻢ ﻛﺎ ﹶﻥ ﳑﻠﻮﺀًﺍ ﺧﻠﻮﺩﹰﺍ .ﻭﺑﻌ ﺪ ﺗﺄﺩﻳ ٍ
ﻋﻨﺎ ﻛﺎ ِﺭﹶﺛ ﹰﺔ ﻟ ِﻜﻨﻬﻢ ﰲ ﺳﻼ ٍﻡ ،ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﰲ ﻋﻴﻮ ِﻥ ﺍﻟﻨﺎ ِ
ﺤ ٍﺔ ﹸﻗﺮﺑﺖ
ﺐ ﰲ ﺍﻟﺒﻮﺗ ﹶﻘ ِﺔ ﻣﺤﺼﻬﻢ ﻭﻛﹶﺬﺑﻴ
ﻼ ﹶﻟ ﻪ .ﻛﺎﻟﺬﱠ ﻫ ِ
ﷲ ﺍﻣﺘﺤﻨﻬﻢ ﹶﻓ ﻮ ﺟﺪﻫﻢ ﺃﻫ ﹰ
ﺕ ﻋﻈﻴﻤﺔ ﻷﻥﱠ ﺍ َ
ﺳﻴﻜﻮ ﹸﻥ ﳍﻢ ﺇﺣﺴﺎﻧﺎ
ﻚ:
ﲪ ﹶﺔ ِﻟﻤﺨﺘﺎﺭﻳﻪ")ﺣﻚ (٩-١:٣ﻭ "ﺍﳊﻖ ﺃﻗﻮ ﹸﻝ ﻟ
ﺤﺒِ ﺔ ﺳﻴﻼﺯِﻣﻮﻧ ﻪ ﻷﻥﱠ ﺍﻟﻨﻌ ﻤ ﹶﺔ ﻭﺍﻟﺮ
ﻣﺤ ﺮ ﹶﻗ ﹰﺔ ﹶﻗِﺒﻠﹶﻬﻢ ...ﻭﺍﻷﻣﻨﺎ َﺀ ﰲ ﺍ ﹶﳌ
ﺳﺘﻜﻮﻥ ﺍﻟﻴﻮﻡ ﻣﻌﻲ ﰲ ﺍﻟﻔﺮﺩﻭﺱ" ) ﻟﻮ .(٤٣:٢٣
ﺕ ﻣﺒﺎ ﺷ ﺮﺓﹰ ،ﰲ ﻃﹶﺮﻳﻘِﻬﺎ ﺇﱃ
ﺲ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﺾ ﺍﳌﹶﺼﺎ ِﺩ ِﺭ ﺍﻵﺑﺎﺋﻴِ ﺔ ﺗ ﹾﺬ ﹸﻛ ﺮ ﻭﺟﻮ ﺩ ِﻋﺪِ ﺓ ﻣﺮﺍ ِﺣ ٍﻞ ﺳﺘ ﻤﺮ ﻓﻴﻬﺎ ﺍﻟﻨ ﹾﻔ
ﺑﻌ
ﲔ ﺍﻟﱠﱵ
ﺕ ِﻣ ﻦ ﺍﻟﺸﻴﺎﻃ ِ
ﺏ ﻭﺍﻣﺘِﺤﺎﻧﺎ ٍ
ﺽ ِﻟﺘﺠﺎ ِﺭ
ﺚ ﺳﺘﺘ ﻌﺮ
ﺍﻟﺴﻤﺎ ِﺀ ،ﻭﺗﺴﻤﻰ " ﻣﺮﺍ ِﺣ ﹸﻞ ﺍﳉِﺒﺎﻳﺎﺕ" ﺃﻭ "ﳏﻄﺔ ﲨﺮﻛﻴﺔ" ،٩٥ﺣﻴ ﹸ
ﲔ ﺍﻟﺮﻭﺡ ﻭﻳﻄﺎﻟِﺒﻮ ﹶﻥ ﺎ ﻭﻳﺘﻬِﻤﻮﻧﻬﺎ ِﺑ ﹸﻜﻞﱢ ﺍﳋﹶﻄﺎﻳﺎ ﺍﻟﱠﱵ
ﻒ ﺍﻟﺸﻴﺎﻃ
ﺲ ﰲ ﹸﻛﻞﱢ ﺍﳋﹶﻄﺎﻳﺎ .ﻭﰲ ﹸﻛﻞﱢ ﻣﺮﺣﻠ ٍﺔ ﺗﻮ ِﻗ
ﺨﺘِﺒ ﺮ ﺍﻟﻨ ﹾﻔ
ﺳﺘ
ﺡ ِﻣ ﻦ ﻳ ِﺪ ﺍﳌﹶﻼِﺋ ﹶﻜ ِﺔ ﻭﺑ ﺪ ﹶﻝ ﹶﺃ ﹾﻥ
ﻒ ﺍﻟﺮﻭ
ﺨ ِﻄ
ﻉ ﺃﰊ ﺍﻟ ﹶﻜﺬِﺏِ ،ﻟﺘ
ﹶﻓ ﻌ ﹶﻠﺘﻬﺎ ،ﻭﺍﻟﱠﱵ ﹶﻟ ﻢ ﺗ ﹾﻔ ﻌﻠﹾﻬﺎ ﻛﹶﻮﻧﻬﻢ )ﺃﻱ ﺍﻟﺸﻴﺎﻃﲔ( ِﻣ ﻦ ﹶﺃﺗﺒﺎ ِ
ﻂ ﺇﱃ ﺍﳍﺎﻭﻳ ِﺔ.٩٦
ﺱ ﺗﻬِﺒ ﹸ
ﺼ ﻌ ﺪ ﺇﱃ ﺍﻟﻔِﺮﺩﻭ ِ
ﺗ
ﺝ ﺍﻟﺮﻭﺡ":
ﺲ ﺍﻹﺳﻜﹶﻨﺪﺭﻱ ﻳﻘﻮ ﹸﻝ ﰲ ﻛﺘﺎِﺑ ِﻪ "ﻛﻠﻤ ﹲﺔ ﰲ ﺧﺮﻭ ِ
ﺲ ﻛﲑﻟﻠ
ﺍﻟﻘﺪﻳ
ﺴ ِﺪ ﻳﻤﺴِﻜﻬﺎ ﺍﳌﹶﻼِﺋ ﹶﻜ ﹸﺔ ﺍﻟﻘﺪﻳﺴﻮ ﹶﻥ ﻭﻳﺤﺎﻓِﻈﻮ ﹶﻥ ﻋﻠﻴﻬﺎ ﻋﻨﺪﻣﺎ ﺗ ﻤﺮ ﰲ ﺍﳍﹶﻮﺍ ِﺀ ﻣﺠﺘﺎ ﺯ ﹰﺓ
ﳉ
ﺲ ﻋِﻨ ﺪ ﺍﻓﺘِﺮﺍﻗِﻬﺎ ﻋﻦ ﺍ ﹶ
"ﺇﻥﱠ ﺍﻟﻨ ﹾﻔ
ﺲ ﻣﻊ ﺩ ٍﻡ ﻭﳊ ٍﻢ ﺑ ﹾﻞ ﻣﻊ ﺍﻟﺮﺅﺳﺎ ِﺀ ﻣﻊ ﺍﻟﺴﻼﻃﲔ ﻣﻊ ﻭﻻﺓ ﺍﻟﻌﺎ ِﱂ ﳉﺒﺎﻳﺎﺕ" ٩٧ﺣﻴﺚ ﻳِﺘﻢ ﺍﻟﺼِﺮﺍ
ﻉ "ﻟﻴ ﲑ ﺃﻭ ﺍ ِ
ﻣﻨﺎ ِﻃ ﻖ ﺍﻟﺘﱠﻌﺸ ِ
ﻋﻠﻰ ﻇﹸﻠ ﻤ ِﺔ ﻫﺬﺍ ﺍﻟﺪﻫ ِﺮ ﻣﻊ ﺃﺟﻨﺎ ِﺩ ﺍﻟﺸﺮ ﺍﻟﺮﻭ ِﺣﻴِ ﺔ ﰲ ﺍﻟﺴﻤﺎﻭﻳﺎﺕ" )ﺃﻑ .(١٢:٦
ﺻ ِﻢ
ﻀ ﹶﻄ ِﺮﺑ ﹲﺔ ﻭﺗﺤ ﺰ ﹸﻥ ﺟﺪﹰﺍ ﻛﹶﻮ ﹶﻥ ﻳ ِﺪ ﺍﳌﹸﺨﺎ ِ
ﲑ ِﻩ ﻣﺎ ﻳﻠﻲ ..." :ﺇﻥﱠ ﻧ ﹾﻔﺴﻲ ﻣ
ﺲ ﺃﻓﺮﺍ ﻡ ﺍﻟﺴﻮﺭﻱ ﻳﻘﻮ ﹸﻝ ﰲ ﹶﺃ ﺣ ِﺪ ﻣﺰﺍﻣ ِ
ﺍﻟﻘﺪﻳ
ﺐ ﺍﳋﻄﺎﻳﺎ ﺍﻟﱠﱵ ﺍﺭﺗ ﹶﻜ ﺒﺘﻬﺎ ﰲ
ﺴِﺒ ِ
ﺤ ﹶﻔ ﹸﻈﻬﺎ ﻭﺭﺍﺀﻫﺎ ﰲ ﺍﻟﻈﱠﻼ ِﻡ ِﺑ
ﺴ ﺪ ﺍﻟﻔﹶﻘﲑ ،ﹶﻓﺘ
ﳉ
ﺠ ﺪ ﻧﻔﹾﺴﻲ ،ﻋِﻨﺪﻣﺎ ﺗ ﺘ ﺮ ﻙ ﻫﺬﺍ ﺍ ﹶ
ﺍﳌﺎ ِﻛ ﺮ ِﺓ ﻗﺪ ﺗ ِ
94
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .٤١
95
ﻫﺬﺍﺍﻟﺘﻌﺒﲑ ﻳ ِﺮ ﺩ ﰲ ﺭﺅﻳﺎ ﺭﺁﻫﺎ ﺍﻟﺮﺍﻫﺐ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﻭﻫﻮ ﺃﺣﺪ ﺗﻼﻣﻴﺬ ﺍﻟﻘﺪﻳﺲ ﺑﺎﺳﻴﻠﻴﻮﺱ ﺍﳉﺪﻳﺪ )ﺍﻟﻘﺮﻥ ﺍﻟﻌﺎﺷﺮ ﻟﻠﻤﻴﻼﺩ(ﻟﻠﻘﺪﻳﺴﺔ
ﺛﻴﻮﺫﻭﺭﺍ ﺑﻌﺪ ﺭﻗﺎﺩﻫﺎ .ﺭﺍﺟﻊ Mileant, Bishop Alexander: p.p.7 :
96
ﺭﺍﺟﻊ :ﺃﻟﻴﻌﺎﺯﺭ ،ﺍﻷﺏ ﺍﻟﺮﺍﻫﺐ ﰲ ﺩﻳﺮ ﺳﺘﺎﻓﺮﻭﻓﻮﻧﻴﻮ :ﺣﻮﻝ ﺧﺮﻭﺝ ﺍﻟﻨﻔﺲ ﻭﺍﶈﻄﺎﺕ ﺍﳉﻤﺮﻛﻴﺔ ﺍﻟﱵ ﲤﺮ ﺎ ،ﺗﺮﲨﺔ ﺍﻹﻳﻜﻮﻧﻮﻣﻮﺱ
ﺇﺑﺮﺍﻫﻴﻢ ﺩﺑﻮﺭ،ﺻﻔﺤﺔ .٨ - ٧
97ﺃﻧﻄﻮﱐ ،ﺭﺋﻴﺲ ﺩﻳﺮ ﺍﻟﻘﺪﻳﺲ ﺑﻨﺪﻻﳝﻮﻥ ﺍﻟﺮﻭﺳﻲ ﺍﻷﺛﻮﱐ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .١٠٣
25
ﲔ ﺍﳌﺎﻛِﺮﻳ ﻦ ﺍﻟﺸﻨﻴ ﻌﺔِ؛
ﻀ ﹶﺔ ﺍﻟﺸﻴﺎﻃ ِ
ﻫ ِﺬ ِﻩ ﺍﳊﻴﺎ ِﺓ ،ﲟﻌﺮﻓ ٍﺔ ﻭِﺑﺠﻬ ٍﻞ ﻣﻌﹰﺎ .ﹸﻛ ﻦ ﺭﺣﻴﻤﹰﺎ ﱄ ﻳﺎ ﺳﻴ ﺪ ﺍﻟ ﹸﻜﻞﱢِ ،ﻛ ﻲ ﻻ ﺗﺮﻯ ﻧﻔﹾﺴﻲ ﻭﻣ
ﺸﻌﻮﻥ .٩٨
ﻚ ﺍﻷﻃﻬﺎ ﺭ ﻭﺍ ﹸﳌ ِ
ﺴﺘﻠِﻤﻬﺎ ﻣﻼِﺋ ﹶﻜﺘ
ﺑ ﹾﻞ ﻛﹶﻲ ﺗ
ﺝ ﺇﱃ
ﺴ ِﺪ ﺗﺤﺘﺎ
ﳉ
ﺲ ﻋﻨﺪ ﺍﻧﻔﺼﺎﻟِﻬﺎ ﻋﻦ ﺍ ﹶ
ﺐ ﻳﻘﻮ ﹸﻝ ﰲ ِﻋ ﹶﻈِﺘ ِﻪ ﻋﻦ ﺫِﻛﺮﻯ ﺍﻟﺮﺍﻗِﺪﻳﻦ" :ﺇﻥﱠ ﺍﻟﻨ ﹾﻔ
ﺲ ﻳﻮﺣﻨﺎ ﹶﻓ ِﻢ ﺍﻟﺬﱠ ﻫ ِ
ﺍﻟﻘﺪﻳ
ﲔ
ﺲ ﺑ
ﲑ ﺍﳌﹶﻨﻈﻮ ِﺭ ﰲ ﺍﳍﻮﺍﺀ" .٩٩ﻭﻳ ﻤﻴ ﺰ ﻫﺬﺍ ﺍﻟﻘﺪﻳ
ﺕ ﻫﺬﺍ ﺍﻟﻌﺎ ِﱂ ﹶﻏ ِ
ﻣﺴﺎ ﻋ ﺪ ِﺓ ﺍﳌﹶﻼِﺋ ﹶﻜ ِﺔ ﻭﺣِﻤﺎﻳِﺘﻬِﻢ ﻟﺘﻘﻮﺩﻫﺎ ﺃﹶﻣﺎ ﻡ ﺳﻠﹸﻄﺎ ِ
ﺴ ﺪ ﰲ ﺍﳌﻮﺕ ،ﻓﻴﻘﻮﻝ " :ﺳﻨﺤﺎﻭ ﹸﻝ
ﳉ
ﺲﺍ ﹶ
ﻕ ﺍﻟﻨﻔ
ﲔ ﺍﻷﺷﺮﺍﺭ ،ﻟﹶﺤ ﹶﻈ ﹶﺔ ﺗﻔﺎﺭ
ﺢ ﻭﺑ
ﺿ ِﻌﻴِ ﺔ ﺍﻷﺑﺮﺍ ِﺭ ﺍﻟﱠﺬﻳﻦ ﻋﺎﻧﻮﺍ ِﻣﻦ ﺃﹶﺟ ِﻞ ﺍﳌﹶﺴﻴ ِ
ﻭ
ﺤﻤ ﹸﻞ ﻫﺆﻻ ُﺀ
ﻒ ﻋﻦ ﺍﻟﻐﺒ ﹶﻄ ِﺔ ﺍﻟﱠﱵ ﺗﻨﺘﻈِﺮﻫﻢ ﻫﻨﺎﻙ ،ﺍﻟﱠﱵ ﻭﺣ ﺪﻫﻢ ﺳﻴﻌﺮِﻓﻮﻧﻬﺎ ِﺑﺠﻼﺀٍ ،ﻭ ﺳﻴﺘ ﻤﺘﻌﻮ ﹶﻥ ﺑِﻬﺎ ﺣﻘﹼﹰﺎ .ﻳﺘ
ﺸ
ﹶﺃ ﹾﻥ ﻧﻜ ِ
ﺼﻌﺪﻭ ﹶﻥ ﺇﱃ ﺍﻟﺴﻤﻮﺍﺕِ ،ﻳﺘ ﹶﻘﺪ ﻣﻬﻢ ﺍﳌﻼِﺋ ﹶﻜﺔﹸ،
ﺤﺮِ ﺭﻫِﻢ ِﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﳊﻴﺎﺓِ ،ﻳ
ﺕ ﺍﻟﱠﱵ ﻻ ﺗﻄﺎﻕ ،ﻭﺑﻌ ﺪ ﺗ
ﺍﻟﺸﻬﺪﺍ ُﺀ ﺍﻟﻌﺬﺍﺑﺎ ِ
ﺤﻘﱡﻮ ﹶﻥ ﺍﻟﺘﻤﻴﻴ ﺰ ِﲟﺎ ﹶﺃﻧﻬﻢ ﹶﻓﻀﻠﻮﺍ ﹶﺃ ﹾﻥ ﻳﻌﺎﻧﻮﺍ
ﺴﺘ ِ
ﺸﺮِ ،ﺇﺧﻮِﺗﻬِﻢ ،ﻷﻧﻬﻢ ﻳ
ﻂ ِﻢ ﺭﺅﺳﺎ ُﺀ ﺍﳌﹶﻼِﺋﻜﹶﺔ .ﻳﻤﻴﺰﻭﻧﻬﻢ ﻋﻦ ﺳﺎﺋ ِﺮ ﺍﻟﺒ
ﻭﻳﺤﻴ ﹸ
ﺢ ﺭﺑﻬﻢ.١٠٠
ﹸﻛﻞَﱠ ﺷﻲ ٍﺀ ﻣِﻦ ﹶﺃ ﺟ ِﻞ ﺍﳌﹶﺴﻴ ِ
ﺡ
ﻕ ﺑِﺤﺎﻟ ٍﺔ ﻣﺘﺴﺎ ِﻭﻳٍ ﺔ ﻭﺗﻀﺎﻳ ﻖ ِﻣ ﻦ ﺍﻷﺭﻭﺍ ِ
ﺱ ﺗﻌﺎ
ﺾ ﺍﻵﺑﺎ ِﺀ ﹶﻟ ﻴﺴﺖ ﹸﻛ ﱡﻞ ﺍﻟﻨﻔﻮ ِ
ﺐ ﺗﻌﻠﻴ ِﻢ ﺑﻌ ِ
ﺴ ِ
ﺤ
ﺑﺎﺧﺘِﺼﺎﺭ ،ﻧﺮﻯ ﹶﺃﻧ ﻪ ِﺑ
ﺤ ﹶﺔ
ﺱ ﺍﻟﺼﺎِﻟ
ﺐ ﻭﺍﻟﻘﹶﺪﺍ ﺳﺔِ ،ﻭﺇﻥﱠ ﺍﻟﻨﻔﻮ
ﺐ ﺩﺭﺟﺎﺗِﻬﺎ ﰲ ﺍﻟﻄﱠﻬﺎ ﺭ ِﺓ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺘﻬﺬﻳ ِ
ﺴ ِ
ﺍﻟﺸﺮﻳ ﺮ ِﺓ ﰲ ﻫ ِﺬ ِﻩ ﺍﳌﹶﻨﺎ ِﻃ ِﻖ ﺑ ﹾﻞ ﲝ
ﻀ ِﻦ ﺇﺑﺮﺍﻫﻴﻢ.
ﲔ ﺇﱃ ِﺣ
ﺲ ﻟﹶﻌﺎ ﺯ ﺭ ِﻣ ﻦ ﺍﳌﹶﻼِﺋ ﹶﻜ ِﺔ ﺍﻟﺼﺎﻟِﺤ
ﺤ ﻤ ﹸﻞ ﹶﻛﻨ ﹾﻔ ِ
ﺴﻚ ﺑﺎﻟ ﹸﻜﻠﱢﻴ ِﺔ ﺑ ﹾﻞ ﺗ
ﻭﺍﻟﻄﱠﺎ ِﻫ ﺮ ﹶﺓ ﻻ ْﺗ ﻤ
ﻀ ﹸﻞ ﻣﺴﺎ ِﻋ ٍﺪ ِﻟﻴﻘﻮﺩﻧﺎ ﻭﻳ ﻌﺮﻓﹶﻨﺎ
ﺢ ﻫﻮ ﺃﹶﻓ
ﻉ ﺍﳌﹶﺴﻴ ِ
ﻣﺜﹶﻞ "ﻟﹶﻌﺎﺯﺭ ﻭﺍﻟ ﻐﲏ) "ﻟﻮ (٣١ – ١٩ : ١٦ﺍﻟﱠﺬﻱ ﺃﹶﻋﻄﺎ ﻩ ﺍﻟﺮﺏ ﻳﺴﻮ
ﺕ ﻭﺍﻲﺀ ﺍﻟﺜﹼﺎﱐ ﻟﻠﻤﺴﻴﺢ" .
ﲔ ﺍﳌﻮ ِ
ﻉ "ﺍﳊﻴﺎﺓ ﺑﻌ ﺪ ﺍﳌﻮﺕ" ﻭﻋﻦ ﺍﻟﻔﹶﺘ ﺮ ِﺓ "ﻣﺎ ﺑ
ﺴ ِﺔ ﺣﻮ ﹶﻝ ﻣﻮﺿﻮ ِ
ِﺑﺘﻌﻠﻴ ِﻢ ﺍﻟﻜﹶﻨﻴ
ﻆ ﺃﹸﻣﻮ ٍﺭ ِﻋﺪﺓ:
ﲑ ﻳﻤﻜِﻦ ﻟﻠ ﻤﺮ ِﺀ ﹶﺃ ﹾﻥ ﻳﻼ ِﺣ ﹶ
ِﺑﺪِﺭﺍ ﺳ ِﺔ ﻫﺬﺍ ﺍ ﹶﳌﺜﹶﻞ ﺍﻟﺸﻬ ِ
ﲔ ﺍﻲ ِﺀ ﺍﻟﺜﹼﺎﱐ ﻟﻠﻤﺴﻴﺢ .ﻫ ِﺬ ِﻩ
ﺴﺪ ،ﻭﺑ
ﳉ
ﺲﺍﹶ
ﻕ ﺍﻟﻨ ﹾﻔ
ﺕ ﺍ ﹶﳌ ﺮﺀِ ،ﻋِﻨﺪﻣﺎ ﺗﻔﺎ ِﺭ
ﲔ ﻣﻮ ِ
ﺲ ﻣﺎ ﺑ
ﺙ ﻋﻦ ﺣﺎﹶﻟ ِﺔ ﺍﻟﻨ ﹾﻔ ِ
ﺤﺪ ﹸ
ﺍ ﹶﳌﹶﺜ ﹸﻞ ﻳﺘ
ﺱ ."Intermediate State of the soulsﻭﻳ ِ
ﱪ ﺯ ﺍ ﹶﳌﹶﺜ ﹸﻞ ﹶﺃﻥﱠ ﺴ ﹸﺔ "ﺍﳊﺎﻟ ﹸﺔ ﺍ ﹸﳌﺘ ﻮﺳ ﹶﻄ ﹸﺔ ﻟﻠﻨﻔﻮ ِ
ﺴﻤﻴﻬﺎ ﺍﻟﻜﹶﻨﻴ
ﺍﻟﻔﹶﺘ ﺮ ﹸﺓ ﺗ
ﻚ ﺍﻟﱠﺬﻳ ﻦ ﻳﺒﻨﻮ ﹶﻥ ﺣﻴﺎﺗﻬﻢ ﻋﻠﻰ
ﺹ ﺃﻭﻟِﺌ
ﺸ ﹾﻜ ٍﻞ ﺧﺎ ٍ
ﺐ ﺑِ
ﻆ ﻣ ﻌ ﻪ ،١٠١ﻭﻫﻮ ﻳﺮ ِﻋ
ﺕ ﻣﻮﺟﻮ ﺩ ﰲ ﺣﻴﺎ ِﺓ ﺍﻹﻧﺴﺎ ِﻥ ،ﻳﻨﺎ ﻡ ﻭﻳﺴﺘﻴ ِﻘ ﹸ
ﺍﳌﻮ
ﺕ
ﳉﺴـ ِﺪ ،ﻫ ِﺬ ِﻩ ﺍﳊﺎﻟ ﹸﺔ َ ﺗﺴـﻤﻰ ﺃﹶﻳﻀﹰﺎ "ﺭﻗﺎ ﺩ ،ﻧﻮﻡ ،ﻣﻮ
ﺲ ﻋﻦ ﺍ ﹶ
ﺕ ﻫﻮ ﺍﻧﻔِﺼﺎ ﹸﻝ ﺍﻟﻨ ﹾﻔ ِ
ﺱ ﻋ ﺪ ِﻡ ﻭﺟﻮﺩِﻩ .١٠٢ﺍﳌﻮ
ﺃﹶﺳﺎ ِ
ﺡ ﻓﺘﺘﺎِﺑ ﻊ ﻣﺴﻴﺮﺗﻬﺎ
ﺡ ِﻣ ﻦ ﻋﻤ ِﻠ ِﻪ ،ﹶﺃﻣﺎ ﺍﻟﺮﻭ
ﺴ ِﺪ ١٠٤ﻷﻧ ﻪ ﻳﻈ ﻬ ﺮ ﻭﻛﺄﻧﻪ ﺍﺳﺘﺮﺍ
ﳉ
ﲑ ﺗﻨ َﹶﻄِﺒ ﻖ ﻋﻠﻰ ﺣﺎﹶﻟ ِﺔ ﺍ ﹶ
ﻣ ﺆﻗﱠﺖٌ" .١٠٣ﻫ ِﺬ ِﻩ ﺍﻟﺘﻌﺎﺑ
98
ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻼﻫﻮﺗﻴﲔ ﻳﻔﺴﺮﻭﻥ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻵﺑﺎﺋﻴﺔ ﺑﺼﻮﺭﺓ ﺭﻣﺰﻳﺔ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﻭﺍﻗﻌﻴﺔ ،ﻓﻬﻲ ﻻ ﺃﺳﺎﺱ ﳍﺎ ﰲ ﺍﻟﻜﺘﺎﺏ
ﺍﳌﻘﺪﺱ.ﺭﺍﺟﻊ :ﺍﻟﺴﻮﺭﻱ ،ﺍﻟﻘﺪﻳﺲ ﺃﻓﺮﺍﻡ :ﺍﳌﺰﺍﻣﲑ ﺍﻟﺮﻭﺣﻴﺔ ،ﲨﻌﻬﺎ ﻭﻧﺴﻘﻬﺎ ﺍﻟﻘﺪﻳﺲ ﺛﻴﻮﻓﺎﻧﺲ ﺍﳊﺒﻴﺲ ﺍﻟﺮﻭﺳﻲ ،ﺗﺮﲨﺔ ﺩ.ﻋﺪﻧﺎﻥ
ﻃﺮﺍﺑﻠﺴﻲ ،ﺻﻔﺤﺔ .٦٤
99
ﺃﻧﻄﻮﱐ ،ﺭﺋﻴﺲ ﺩﻳﺮ ﺍﻟﻘﺪﻳﺲ ﺑﻨﺪﻻﳝﻮﻥ ﺍﻟﺮﻭﺳﻲ ﺍﻷﺛﻮﱐ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .١٠٣
100ﻛﻠﻤﺎﺕ ﺁﺑﺎﺋﻴﺔ ،ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ،ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٦٣٧
Sinai, John Of:Klimax ( The Ladder), Homiy 15,On Chastity&Prudence 51, 101
p91
102
Ioan. Kornarake: Patrictic Experiences of the Eleventh Hour, p 34,35.
103
ﺙ
ﺤﺪ ﹸ
ﺱ ﻳﺘ
ﺏ ﺍ ﹸﳌ ﹶﻘﺪ
ﺙ ﺇﻗﺎ ﻣ ِﺔ ﺍﻟﺮﺏ ﻟﻠﻌﺎﺯ ﺭ ﻣﻦ ﺍﳌﻮﺕ " :ﺍﻟﻜﺘﺎ
ﳊ ﺪ ِ
ﲑ ِﻩ ﹶ
ﺍﻹﻳﺒﻮﺫﻳﺎﻛﻮﻥ ﺩﺍﻣﺴﻜﻴﻨﻮﺱ ﻣﻦ ﺩﻳ ِﺮ ﺳﺘﻮﺩﻳﺖ ﻳﻘﻮ ﹸﻝ ﰲ ﺗﻔﺴ ِ
ﲔ ﻷﻧﻬﻢ
ﺚ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻌِﻘﺎﺏ ،ﺑﻴﻨﻤﺎ ﻳﺘ ﹶﻜﻠﱠ ﻢ ﻋﻦ " ﺭﻗﺎ ِﺩ "ﺍﻟﺼﺪﻳﻘ
ﺕ " ﺍﳋﻄﺄ ِﺓ ﻭﺍﳌﹸﻠﺤِﺪﻳ ﻦ ﻷﻧﻬﻢ ﻳﺬﻫﺒﻮ ﹶﻥ ﺇﱃ ﺍﳍﹶﻼ ِﻙ ﺍﻷﺑﺪﻱ ﺣﻴ ﹸ
ﻋﻦ " ﻣﻮ ِ
26
ﺤ ﻢ
ﺕ ﹶﺃ ﹾﻗ
ﺕ .ﺍﳌﻮ
ﺨﻠﹸﻖ ﺍﳌﻮ
ﷲ ،ﻛﻤﺎ ﺳﺒ ﻖ ﻭﻗﹸﻠﻨﺎ ،ﱂ ﻳ
ﲔ ﺍﻷﻣﻮﺍﺕ .١٠٥ﺍ ُ
ﺢ ِﻣ ﻦ ﺑ ِ
ﺕ ﺃﹸﺑﻴ ﺪ ِﺑﻘِﻴﺎ ﻣ ِﺔ ﺍﻟﺮﺏ ﻳﺴﻮﻉ َﺍﳌﺴﻴ ِ
ﻷﻥﱠ ﺍﳌﹶﻮ
ﺴ ﻪ ﰲ ﺍﻟﻄﱠﺒﻴ ﻌﺔِ ،ﹶﻛﹶﺜ ﻤ ﺮ ٍﺓ ﳋﻄﻴﹶﺌ ِﺔ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﻧﻔِﺼﺎِﻟ ِﻪ ﻋﻦ ﺍﷲ.
ﻧ ﹾﻔ
ﻚ
ﺴ ﺪ ﻟﻌﺎ ﺯ ﺭ ﺍﺳﺘ ﹾﻘﺒ ﹶﻠﺘﻬﺎ ﺍﳌﹶﻼِﺋ ﹶﻜ ﹸﺔ ﻭ ﺣ ﻤ ﹶﻠﺘﻬﺎ ﺇﱃ ﺃﹶﺣﻀﺎ ِﻥ ﺇﺑﺮﺍﻫﻴ ﻢ ،ﻭﻫﺬﺍ ﻳﻌﲏ ﹶﺃﻥﱠ ﻫﻨﺎِﻟ
ﺡ ﺟ
ﺖ ﺍﻟﺮﻭ
ﺑﻌ ﺪ ﹶﺃ ﹾﻥ ﺗ ﺮ ﹶﻛ ِ
ﺻﻠﹶﻬﺎ ﷲ
ﺡ ﻟﻴﺄ ﺧﺬﹶﻫﺎ ﻭﻳﻮ ِ
ﻣﻼِﺋ ﹶﻜ ﹰﺔ ،ﻭﺑﺎﻟﻄﹶ ﺒ ِﻊ ِﻟ ﹸﻜ ٍﻞ ِﻣﻨﺎ ﺣﺎ ِﺭ ﺳ ﻪ ﺍﻟﺸﺨﺼﻲ ﺃﹶﻱ ﻣﻼ ﹶﻛ ﻪ ﺍﳊﺎﺭِﺱ ،ﻭﻫﻮ ﺍﻟﱠﺬﻱ ﻳﺴﺘ ﹾﻘِﺒ ﹸﻞ ﺍﻟﺮﻭ
ﺡ
ﺼ ﹸﻞ ﺍﻟﺮﻭ
ﺕ ﺍﻟﺮﻫﻴﺒ ِﺔ ﻋِﻨﺪﻣﺎ ﺗﻔ
ﳊ ﹶﻈ ِﺔ ﺍﳌﻮ ِ
ﺼ ﹸﻞ ﰲ ﹶ
ﺤ
ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳌﺘﺮﻭﺑﻮﻟﻴﺖ ﺍﻳﺮﻭﺛﻴﻮﺱ ﻓﻼﺧﻮﺱ .١٠٦ﺃﹶﺷﻴﺎ ٌﺀ ﻣﺨﻴ ﹶﻔ ﹲﺔ ﺗ
ﺡ ﺍﳋﻄﺄﺓ.١٠٧
ﲔ ﺗﺴﺘ ﹾﻘِﺒ ﹸﻞ ﺃﹶﺭﻭﺍ
ﲔ ﻭﺍﻟﺸﻴﺎﻃ
ﺡ ﺍﻟﻘﺪﻳﺴ
ﺴ ِﺪ .ﺗﺴﺘ ﹾﻘِﺒ ﹸﻞ ﺍﳌﹶﻼِﺋ ﹶﻜ ﹸﺔ ﺃﹶﺭﻭﺍ
ﳉ
ِﺑ ﹸﻘﻮٍ ﺓ ﻋﻦ ﺍ ﹶ
ﺱﻻ
ﺡ ﺍﻟﻘﱡﺪ ِ
ﺢ ﻭﺍﳌﺨﺘﻮ ﻣ ﹶﺔ ﲞِﺘ ِﻢ ﺍﻟﺮﻭ ِ
ﲔ ﺍ ﹸﳌﺘﺤِ ﺪ ﹶﺓ ﻣﻊ ﺍﳌﺴﻴ ِ
ﺡ ﺍﻟﻘﺪﻳﺴ
ﺢ ﹶﺃﻥﱠ ﺃﺭﻭﺍ
ﺿ
ﺴ ِﺔ ﻳﻮ ِ
ﺇﻥﱠ ﺗﻌﻠﻴ ﻢ ﺁﺑﺎ ِﺀ ﺍﻟﻜﻨﻴ
ﻂ ﺑِﺤﺎﹶﻟ ِﺔ ﻫﺬﻩ
ﺡ ﺍﻟﺮﺍﻗِﺪﻳ ﻦ ِﻣ ﻦ ﺍﳌﻼِﺋ ﹶﻜ ِﺔ ﺃﻭ ِﻣ ﻦ ﺍﻟﺸﻴﺎﻃﲔ ﻣ ﺮﺗِﺒ ﹲ
ﻳﻤﻜ ﻦ ﹶﺃ ﹾﻥ ﺗ ﻤﺲِ ﻣ ﻦ ﺍﻟﺸﻴﺎﻃﲔ .ﺑﺎﻟﺘﺎﱄ ،ﺇﺳﺘﻘﺒﺎ ﹸﻝ ﺃﺭﻭﺍ
ﺡ ﺃﻭ ﺍﻟﻨﻔﻮﺱ.
ﺍﻷﺭﻭﺍ ِ
ﻀ ِﻦ ﺇﺑﺮﺍﻫﻴ ﻢ ،ﻣ ﻊ ﺍﻟ ِﻌ ﹾﻠ ِﻢ ﹶﺃﻥﱠ
ﺐ ﺇﱃ ِﺣ
ﻉ ﻗﺎﻝﹶ ،ﰲ ﺍ ﹶﳌﹶﺜ ِﻞ ﺍﳌﺬﻛﻮﺭ ﺁﻧ ﹰﻔﺎ ،ﹶﺃﻥﱠ ﻟﹶﻌﺎ ﺯ ﺭ ﹶﺫ ﻫ ِ
ﻆ ﺃﹶﻳﻀﹰﺎ ﹶﺃﻥﱠ ﺍﻟﺮﺏ ﻳﺴﻮ
ﻛﻤﺎ ﻧﻼ ِﺣ ﹸ
ﺕ ،ﺭﻭﺡ ﻟﻌﺎﺯﺭ ،ﻫﻲ ﺍﻟﱠﱵ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺃﺣﻀﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ .ﻭﻗﺪ ﺍﺳﺘﻌﻤﻞ ﺍﻟﺮﺏ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ
ﺡ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﺍﻟﺮﻭ
ﺢ
ﺕ ﻣﺒﺎ ﺷ ﺮ ﹰﺓ ،ﻻ ﻳﺼِﺒ
ﺴﻪ ،ﲟﻌﲎ ﹶﺃﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ،ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﺺ ﻫ ﻮ ﻧﻔ
ﺡ ﻳﺒﻘﻰ ﺍﻟﺸﺨ
ﺃﻧﻪ ﺣﱴ ﺑﻌﺪ ﺍﻧﻔﺼﺎ ِﻝ ﺍﳉﺴ ِﺪ ﻋﻦ ﺍﻟﺮﻭ ِ
ﺡ ﻭﺍﻋِﻴ ﹰﺔ.١٠٨
ﻉ ﺑﻞﹼ ﺗﺒﻘﻰ ﺍﻟﺮﻭ
ﰲ ﺣﺎﹶﻟ ِﺔ ﺿﻴﺎ ٍ
ﺐ .ﺍﻟﻨﻈﺮ ﻭﺍﻟﺴ ﻤ ﻊ ﻳﺼﺒﺤﺎﻥ ﻓﺎﻋﻠﹶﲔ ﺑﺼﻮﺭﺓ ﺃﻓﻀﻞ.
ﺤﺴ ﻦ ِﺑﺸﻜ ٍﻞ ﺭﻫﻴ ٍ
ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﳊﻮﺍﺱ ،ﻟﻴﺲ ﻛﻠﹼﻬﺎ ﺑﺎﻟﻄﺒﻊ ،١٠٩ﺗﺘ
ﺐ ﺍﻟﺸﻴﺨﻮ ﺧ ِﺔ ﺃﹶﻭ ﺍ ﹶﳌ ﺮﺽِ ،ﺃﹶﻭ ﺣﱴ ﹶﻟ ﻢ ﺗﻮ ﺟ ﺪ
ﺴﺒ ِ
ﻭﺍﻟﺬﺍﻛﺮﺓ ﺗﻨﺘﻌﺶ .ﻭﺣﱴ ﺃﻭﻟﺌﻚ ﺍﻟﱠﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻗﺪ ﻓﻘﺪﻭﺍ ﻫﺬﻩ ﺍﳊﻮﺍﺱِ ﺑ
ﲑ ﺑِﺪﻭ ِﻥ
ﻉ ﻭﺍﻟﺘﻔﻜ
ﺱ ﺇﱃ ﻋ ﻤﻠِﻬﺎ ِﺑﺸﻜ ٍﻞ ﺟﻴﺪٍ ،ﻓﻴﺼﺒﺢ ﺑﺈﻣﻜﺎﻢ ﺍﻟﺮﺅﻳ ﹸﺔ ﻭﺍﻟﺴﻤﺎ
ﻣ ﻌﻬﻢ ﻣﻨ ﹸﺬ ﻭِﻻ ﺩِﺗﻬِﻢ ،ﺗﻌﻮ ﺩ ﻫﺬﻩ ﺍﳊﻮﺍ
ﺕ ﻟﻌﺎ ﺯ ﺭ ﺭﻗﺎﺩﹰﺍ " .ﺭﺍﺟﻊ :ﻛﻠﻤﺎﺕ ﺁﺑﺎﺋﻴﺔ ،ﺍﳉﺰﺀ
ﺢ ﻣﻮ
ﺕ ﺍﻟﺴﻤﺎﻭﻱ ﺇﱃ ﺍﻟﺮﺍ ﺣ ِﺔ ﺍﻷﺑﺪﻳِ ﺔ ِ .ﻣ ﻦ ﺃﹶﺟ ِﻞ ﺫﻟﻚ ﺳﻤﻰ ﺍﳌﺴﻴ
ﻳﺬﻫﺒﻮ ﹶﻥ ﺇﱃ ﺍﳌﻠﻜﻮ ِ
ﺍﻟﺜﺎﱐ :ﺍﻟﺼﻮﻡ ﺍﻟﻜﺒﲑ ﻭﺍﻟﻘﻴﺎﻣﺔ ،ﺩﻳﺮ ﻣﺎﺭ ﻣﻴﺨﺎﺋﻴﻞ ،ﺻﻔﺤﺔ .٤٥٤
Mileant, Bishop Alexander:p.p.5 104
ﻉ ﻭﻳﻤ ِﻜ ﻦ ﹶﺃ ﹾﻥ
ﺢ ﻳﺴﻮ
ﲔ ﺍﻟﱠﺬﻳ ﻦ ﻣﺎﺗﻮﺍ ﻋﻠﻰ ﺍﻟﺮﺟﺎ ِﺀ ﺑﺎﳌﺴﻴ ِ
ﺕ ﺍﻟﻘﺪﻳﺴ
ﻚ ﻣِﻦ ﺧِﻼ ِﻝ ﻣﻮ ِ
ﺢ ﺍﻵﻥ ﺣﺎﻟ ﹰﺔ ﻣﺆﻗﹼﺘ ﹰﺔ ،ﻭﻳﻈ ﻬ ﺮ ﹶﺫِﻟ 105ﺍﳌﻮ
ﺕ ﺃﹶﺻﺒ
ﺡ ﻫﻮ ﺍﻹﻧﻔﺼﺎ ﹸﻝ ﻋﻦ
ﺕ ﺍﻟﺮﻭ ِ
ﺕ ﺍﻟﺮﻭﺡ .ﻣﻮ
ﺴ ِﺪ ﻭﻫﻨﺎ ﻙ ﻣﻮ
ﳉﺕﺍﹶ
ﺲ ﺣﻀﻮ ﺭﻫﻢ ﺍﻟﻌﺠﺎِﺋﱯ ﻭﻣﻌﺠِﺰﺍِﺗﻬِﻢ ﺣﱴ ﺑﻌ ﺪ ﺍﻟﺮﻗﺎ ِﺩ . .ﻫﻨﺎ ﻙ ﻣﻮ
ﻧﺘ ﹶﻠﻤ
ﳉﺴﺪ.
ﺡ ﻋﻦ ﺍ ﹶ
ﺴ ِﺪ ﻓﻬﻮ ﺇﻧﻔﺼﺎ ﹸﻝ ﺍﻟﺮﻭ ِ
ﳉﺕﺍ ﹶ
ﻧِﻌ ﻤ ِﺔ ﺍﷲ ﻭﺃﻣﺎ ﻣﻮ
Hierotheos, Metrop. of afpaktos : The Parable of the rich man & Lazarus 106
about LIFE After Death, p.p. 5. & Mileant, Bishop Alexander: p.p.6
ﺲ ﺍﻟﺮﺍﻗﺪ .ﻫﻨـﺎﻙ
ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻥﱠ ﺃﻏﻠﺐ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻵﺑﺎﺋﻴﺔ ﻛﻤﺎ ﰲ ﻣﺜﹶﻞ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﻟﻌﺎﺯﺭ ﻭﺍﻟﻐﲏ ﺗﺬﻛﹸﺮ ﺇﻥﱠ ﺃﻛﺜﺮ ﻣﻦ ﻣﻼﻙ ﻳﺴﺘﻘﺒﻞ ﻧﻔ
ﺃﻳﻀﺎ ﻣ ﻦ ﻣﺮ ﲟﺎ ﻳﺴﻤﻰ ﺑـ " ﲡﺮﺑﺔ ﺣﺎﻓﹼﺔ ﺍﳌﻮﺕ" ﻭﺑﺄﻥﱠ ﻣﻼﻛﻪ ﺍﳊﺎﺭﺱ ﻗﺎﻝ ﻟﻪ ":ﻟﻘﺪ ﺳﺎﻋﺪﺗﻚ ﺧﻼﻝ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻭﻟﻜﻨﲏ ﺳﺄﺗﺮﻛﻚ ﺍﻵﻥ
ﰲ ﺭﻋﺎﻳﺔ ﺁﺧﺮﻳﻦ" ﺭﺍﺟﻊ :ﻣﻮﺩﻱ ،ﺩ .ﺭﳝﻮﻧﺪ ﺃ : .ﺍﳊﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﺗﺮﲨﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺳﻼﻣﺔ ﺇﺑﺮﺍﻫﻴﻢ ،ﺻﻔﺤﺔ .٥٥
107
Mileant, Bishop Alexander: p.p.1
108ﻋﻄﻴﺔ ،ﺍﻷﺏ ﺩ .ﺟﻮﺭﺝ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٥٦
109
ﻕ ﻳﺒ ﹸﻄﻼﻥ ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﻳﺼِﺒﺤﺎﻥ ﻋﻠﻰ ﺍ ﹸﳌﺴﺘﻮﻯ ﺍﻟﺮﻭﺣﻲ ﻟﻴﺸﺎ ِﺭ ﻙ ﺍﻹﻧﺴﺎ ﹸﻥ ﰲ ﻣﺎِﺋ ﺪِﺗ ِﻪ ﺍﻟﺴﻤﺎ ِﻭﻳﺔ.
ﺲ ﻭﺍﻟﺬﱠﻭ
ﺍﻟﻠﱠﻤ
27
ﺴ ِﺪ ﺍﻟﱠﱵ ﻛﺎﻧﺖ ﻣﺴﺘﺤﻮﺫﹶﺓ ﻋﻠﻴﻪ ،١١٠ﻛﻤﺎ ﻋﺒﺮ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ
ﳉ
ﹶﺃﻳِ ﺔ ﻣﺴﺎ ﻋ ﺪ ٍﺓ ﺧﺎ ِﺭ ِﺟﻴﺔ .ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﹶ ِﺔ ﺇﱃ ﺯﻭﺍ ِﻝ ﺁﻵﻡ ﺍ ﹶ
ﺍﻟﱠﺬﻳﻦ ﺍﺧﺘﱪﻭﺍ ﻣﺎ ﻳﺴﻤﻰ ﺑـ "ﺍﳌﻮﺕ ﺍﻹﻛﻠﻴﻨﻴﻜﻲ."
ﲔ ﻳﺼﺒﺢ
ﺴ ِﺪ ﺍﻟﱠﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴ ِﻪ ١١١ﺇﱃ ﺣ ِ
ﳉ
ﺻ ِﺮ ﺍ ﹶ
ﻑ ﻋﻠﻰ ﻋﻨﺎ ِ
ﺡ ﺍﻹﻧﺴﺎ ِﻥ ﺗﺘ ﻌﺮ
ﺍﻵﺑﺎﺀ ﺍﻟﻘﺪﻳﺴﻮﻥ ﻳﻮﺿِﺤﻮ ﹶﻥ ﹶﺃﻥﱠ ﺭﻭ
ﲑ ﻣﺤﺪﻭ ٍﺩ ﺑﺎﳌﺴﺎﻓﺎﺕ ﻭﺍﻷﺯﻣﻨﺔ ﻭﺍﻟﻘﻴﺎﺳﺎﺕ .ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ
ﺝ ﺇﱃ ﺍﻟﻄﱠﻌﺎ ِﻡ ﻭﺍﻟﺸﺮﺍﺏ ،ﻭ ﹶﻏ
ﺴﺪﺍ ﺭﻭﺣﺎﻧﻴﺎ ﻻ ﻳﺤﺘﺎ
ﺍﳉﺴﺪ ﺟ
ﻑ ﺇﱃ ﺍﻷﺷﺨﺎﺹ ﺍﻟﱠﺬﻳﻦ ﻛﺎﻧﺖ ﳍﺎ ﺻﻠ ﹲﺔ ﻢ ﺃﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻷﻗﺎﺭﺏ ،ﺃﻭ ﺍﻟﻘﺪﻳﺴﲔ ﺍﻟﱠﺬﻳﻦ ﻛﺎﻥ ﺍﳌﺮﺀ ﻳﺼﻠﹼﻲ
ﺇﱃ ﺃﻧﻬﺎ ﺗﺘﻌﺮ
ﺕ ﻛﻬ ِﺬﻩِ ،ﻧﺬ ﹸﻛ ﺮ ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴ ِﻞ
ﺙ ﺍﳌﹶﺴﻴﺤﻲ ﹶﻏﲏِ ﺑﺨﱪﺍ ٍ
ﲔ ﻭﻣﻊ ﺍﻷﺑﺮﺍﺭ .ﺍﻟﺘﺮﺍ ﹸ
ﲑ ِﻣ ﻦ ﺍﳌﺆﻣِﻨ
ﺼ ﹶﻞ ﻣﻊ ﺍﻟﻜﹶﺜ ِ
ﳍﻢ ،ﻛﻤﺎ ﺣ
ﺖ
ﺥ" :ﺍﳌﻼِﺋ ﹶﻜ ﹸﺔ ﹶﺃﺗ
ﺲ ﺍﻟﺒﺎﺭ ﺳﻴﺴﻮﻱ ﺍﻟﻜﹶﺒﲑ" :ﳌﹼﺎ ﺩﻧﺖ ﺳﺎ ﻋ ﹸﺔ ﻓﺮﺍ ِﻗ ِﻪ ﺳ ِﻤ ﻊ ﻳﻘﻮ ﹸﻝ ﻭﻳﺼ ﺮ
ﺍﳌِﺜﺎ ِﻝ ﻻ ﺍﳊﹶﺼ ِﺮ ﺭﺅﻳﺎ ﺍﻟﻘﺪﻳ ِ
ﻼ ":ﺍﻟﻘﺪﻳﺲ ﺃﻧﻄﻮﻧﻴﻮﺱ ﻭﺍﻷﻧﺒﻴﺎﺀ
ﻼ ﻣﻦ ﺍﻟﺰﻣﻦ ﻟﻠﺘﻮﺑﺔ" .١١٢ﰒﹼ ﺃﺭﺩﻑ ﻗﺎﺋ ﹰ
ﻟِﺘﺄﺧﺬﹶﱐ ،ﻭﺃﹶﻧﺎ ﺃﺭﺟﻮ ﻣﻨﻬﻢ ﺃﻥ ﻳﺘﺮﻛﻮﱐ ﻗﻠﻴ ﹰ
ﺥ ﻣﻦ ﺟﺪﻳﺪ" :ﻭﺍﻵﻥ ﺍﻟﺮﺏ ﻳﺄﰐ ﺇﱄﱠ ".١١٣
ﺖ ﳊﻈ ﹰﺔ ﰒﱠ ﺻﺮ
ﻭﺍﳌﻼﺋﻜﺔ ﺃﺗﻮﺍ ﻷﺧﺬ ﺭﻭﺣﻲ" .ﰒﱠ ﺃﺿﺎﺀ ﻭﺟ ﻬﻪ ﻭﺳ ﹶﻜ
ﰲ ﻣﺜﹶﻞ "ﻟﻌﺎﺯﺭ ﻭﺍﻟﻐﲏ "ﻳﺬ ﹶﻛ ﺮ ﺍﺳ ﻢ ﻟﻌﺎﺯﺭ ﻣﻘﺎِﺑ ﹶﻞ ﺇﻏﻔﺎ ِﻝ ﺇﺳﻢ ﺍﻟﻐﲏ .ﻭﻫﺬﺍ ﻳﻌﲏ ﹶﺃﻥﱠ ﻟﻌﺎﺯ ﺭ ﻳﺤﻴﺎ ﻣﻊ ﺍﷲ ،ﻭﻫﻮ
ﺴ ﺪﻩ.
ﻱ ﹶﺃﻥﱠ ﺍﻟﻨﻌ ﻤ ﹶﺔ ﺍﻹﳍﻴ ﹶﺔ ﹶﻏ ﻤﺮﺕ ﻛِﻴﺎﻧﻪ ،ﺭﻭ ﺣ ﻪ ﻭ ﺟ
ﺼﻴِﺘ ِﻪ ﹶﺃ
ﺺ ،ﻭﻗﹶﺪ ﺣﻘﱠ ﻖ ﻛﹶﻤﺎ ﹶﻝ ﺷﺨ ِ
ﺨﻠﱠ
ﺇﻧﺴﺎ ﹲﻥ ﻣ
ﺻﻮﺭﻱ ﻋﻦ ﺍﳊﻀﺮﺓ ﺍﻹﳍﻴﺔ ،ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﻟﻘﻠﺐ؛ ﺃﻱ ﺃﻧﻪ ﰲ ﺷﺮﻛﺔ ﻣﻊ ﺍﷲ
ﲑ
ﻟﻌﺎﺯﺭ ﻛﺎﻥ ﰲ ﺣﻀﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﻫﻮ ﺗﻌﺒ
ﻼ ﲟﻞﺀ ﺍﳊﻴﺎﺓ ،ﺑﺎﶈﺒﻮﺏ.
ﺣﻴﺚ ﺗﺘﻢ ﺍﻟﻮﺣﺪﺓ ﺑﻴﻨﻬﻤﺎ ﺑﺎﳌﻌﺮﻓﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﶈﺒﺔ ،ﻭﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺘﺼ ﹰ
ﻟﻌﺎﺯﺭ ﻻ ﻳﺒﺪﻭ ﻣﻀﻄﺮﺑﹰﺎ ﻷﹶﻟ ِﻢ ﺍﻟﻐﲏ ﻭﱂ ﻳ ﺮ ﺍﳍﺎﻭﻳﺔ ﺍﻟﱠﱵ ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﻷﺧﲑ .ﰲ ﺍﻟﻮﺍﻗﻊ ،ﻭﺣﺴﺐ ﺗﻌﻠﻴﻢ ﺍﻵﺑﺎﺀ ﺍﻟﻘﺪﻳﺴﲔ،
ﻣﻦ ﳛﻴﺎ ﰲ ﺍﻟﻨﻮﺭ ﻏﲑ ﺍﳌﺨﻠﻮﻕ ،ﰲ ﺍﻟﺮﺅﻳﺔ ﺍﻹﳍﻴﺔ ،ﻳﻨﺴﻰ ﺍﻟﻌﺎﱂ .ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ ﻋﻈﻴ ﻢ ﺟﺪﹰﺍ ﻟﺪﺭﺟﺔ ﺃﻧﻪ ﻳﺒﻬﺮ ﺍﳌﺮﺀ ﻓﻼ
110ﻣﻮﺩﻱ ،ﺩ .ﺭﳝﻮﻧﺪ ﺃ : .ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .١٠٦
111
ﺲ
ﺕ ﺣﻮ ﹶﻝ ﺍﻟ ﹶﻔﺘ ﺮ ِﺓ ﺍﻟﻀﺌﻴ ﹶﻠ ِﺔ ﺍﻟﱠﱵ ﺗﻘﻀﻴﻬﺎ ﺍﻟﻨﻔ
ﳋﺒﺮﺍ ِ
ﺕ ﻭﺍ ﹸ
ﺾ ﺍ ﹸﳌﻼ ﺣﻈﺎ ِ
ﻀﻤ ﻦ ﺑﻌ
ﺖ ،ﻭﺍﻟﱠﱵ ﺗﺘ
ﺕ ﺍﳌﺆﻗﹼ ِ
ِﻣ ﻦ ِﺧﻼ ِﻝ ﺍﻟ ﻮﺛﺎِﺋ ِﻖ ﺍ ﹸﳌﺘ ﻌﻠﱢ ﹶﻘ ِﺔ ﺑﺎ ﹶﳌﻮ ِ
ﺕ :ﺇﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ،
ﺕ ﺍﻟﱠﱵ ِﻫ ﻲ ﻣﺸﺘ ِﺮ ﹶﻛﺔ ِﻋﻨ ﺪ ﺍﻷﻏ ﹶﻠِﺒﻴِ ﺔ ِ .ﻣ ﻦ ﻫ ِﺬ ِﻩ ﺍﹸﻟﻤﻼ ﺣﻈﺎ ِ
ﺴ ِﺪ ﻭ ِﻣ ﻦ ﹶﺛﻢ ﺗﻌﻮ ﺩ ﺇﻟﻴ ِﻪ ﺗﺬﻛ ﺮ ﺑﻌﺾ ﺍﳌﻼ ﺣﻈﺎ ِ
ﳉ
ﺼ ﹶﻠ ﹰﺔ ﻋ ِﻦ ﺍ ﹶ
ﻣﻨ ﹶﻔ ِ
ﺴ ِﺪ ﻭﻣﺎ ﻳﺪﻭ ﺭ ﺣﻮﹶﻟ ﻪ
ﳉﺴﺪ ﻩ ﺍ ﹸﳌ ﻤﺪﺩ ﺃﻣﺎﻣﻪ ﻭﺭﺅﻳﺘﻪ ﳍﺬﺍ ﺍ ﹶ
ﺕ ،ﻻ ﻳﺘ ﺮ ﻙ ﺣﺎﹶﻟﺘ ﻪ ﻭ ﻭﺿ ﻌ ﻪ ﺑﺎﻟ ﹸﻜﻠﱢﻴ ِﺔ .ﹶﻓﻘﻂ ﺑﻌ ﺪ ﺭﺅﻳﺘﻪ " ﺍﳌﺰﺩﻭﺟﺔ " ﺃﻱ ﺟ
ﺑﻌ ﺪ ﺍ ﹶﳌﻮ ِ
ﻆ ﺍﻟﺒﺎ ِﺣﺜﻮ ﹶﻥ ﰲ ﻫﺬﺍ ﺍِﻟﻤﻀﻤﺎ ِﺭ
ﺴ ﺪ ﻩ ﺍﳋﺎﺹ. ﻭﻗﺪ ﻻ ﺣ ﹶ
ﺴﺪ ﻫﻮ ﺟ
ﳉﺙ ﻳﺪﺭﻙ ﺣﻴﻨﻬﺎ ﹶﺃﻥﱠ ﺭﻭ ﺣ ﻪ ﻗﺪ ﻏﺎ ﺩ ﺭﺕ ﻫﺬﺍ ﺍﳉﺴﺪ ﻭﹶﺃﻥﱠ ﻫﺬﺍ ﺍ ﹶ
ِﻣ ﻦ ﺣﻮﺍ ِﺩ ﹶ
ﻑ ﻋﻠﻰ ﹶﺃﺟﺴﺎ ِﺩﻫﺎ ﺍﳋﺎﺻﺔ.
ﺻﻌﻮﺑ ٍﺔ ﰲ ﺍﻟﺘ ﻌﺮِ
ﺡ ،ﰲ ﺍﻟِﺒﺪﺍﻳ ِﺔ ،
ﺸﻮ ﻫﺖ ﹶﺃﺟﺴﺎ ﺩ ﻫﻢ ﺗﺠ ﺪ ﺍﻷﺭﻭﺍ
ﺏ ﻭﺗ
ﳊﺮﻭ ِ
ﺐﺍ ﹸ
ﺴﺒ ِ
ﹶﺃﻥﱠ ﺍﻟﱠﺬﻳ ﻦ ﺭ ﹶﻗﺪﻭﺍ ِﺑ
ﻚ ﺍﻟﺴﺎ ﻋﺔ ﺳﺘﻜﻮﻥ ﻫﺎِﺋ ﹶﻠ ٍﺔ
ﺲ ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﺗﻌﻮ ﺩ ﺗﺪﺭﻙ ﺃﻫﻲ ﰲ ﺣﺎﻟﺔ ﺣﻠﻢ ﺃﻡ ﰲ ﺍﻟﻮﺍ ِﻗﻊ.ﺇﻥﹼ ِﺗﻠ
ﺻﺪ ﻣ ٍﺔ ﺩﺍ ِﺧ ﹶﻞ ﺍﻟﻨﻔ ِ
ﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ ﺍﳌﺰﺩﻭﺟﺔ ﲣﻠﻖ
ﲔ ﻋﻠﻰ ﺧﻄﺎﻳﺎ ﻫﻢ .
ﷲ ﺩﺍِﺋﻤﺎ ﺑﺎﻛ
ﲔ ﺍﻟﱠﺬﻳ ﻦ ﹶﺫ ﹶﻛﺮﻭﺍ ﺍ َ
ﺤﺴﺐ ﺑ ﹾﻞ ﻟﻠﺼﺪﻳﻘ
ﺨﻄﺄ ِﺓ ﹶﻓ
ﺲ ﻟﻠ
ﻟﻴ
ﺭﺍﺟﻊ :ﺃﻧﻄﻮﱐ ،ﺭﺋﻴﺲ ﺩﻳﺮ ﺍﻟﻘﺪﻳﺲ ﺑﻨﺪﻻﳝﻮﻥ ﺍﻟﺮﻭﺳﻲ ﺍﻷﺛﻮﱐ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٦٠
112
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .٢٤
113
ﺑﻴﻄﺎﺭ ،ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺍﻟﺮﺍﻫﺐ ﺗﻮﻣﺎ :ﺳﻴﺮ ﺍﻟﻘﺪﻳﺴﲔ )ﺍﻟﺴﻨﻜﺴﺎﺭ(،ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ ) ﺣﺰﻳﺮﺍﻥ – ﲤﻮﺯ( ،ﺻﻔﺤﺔ . ٢٣٨
28
ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺮﻯ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻏﲑﻩ .١١٤ﺑﺎﻟﻄﹼﺒﻊ ﺍﻟﻘﺪﻳﺴﻮﻥ ﻫﻢ ﰲ ﺣﺎﻟﺔ ﻻ ﻳﻤﻜﻦ ﺇﺩﺭﺍ ﹸﻛﻬﺎ ،ﻭﻻ ﻳﻤﻜﻦ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ ﺇﻻﹼ
ﱪﺗِﻬﻢ ﻭﺇﻋﻼﻧﺎِﺗﻬِﻢ ﺍﻹﳍﻴﺔ.١١٥
ﻣﻦ ﺧﻼﻝ ِﺧ
ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﻟﻌﺎﺯﺭ ﰲ ﺣﻀﻦ ﺇﺑﺮﺍﻫﻴﻢ ،ﻛﺎﻥ ﺍﻟﻐﲏ ﳛﺘﺮﻕ ﰲ ﺍﳍﺎﻭﻳﺔ .ﺍﻟﻐﲏ ﺭﺃﻯ ﳎﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻟﻜﻨﻪ ﱂ ﻳﺸﺎﺭﻙ
ﻫﺬﺍ ﺍﺪ ،ﺑﺎﳌﻘﺎﺭﻧﺔ ﻣﻊ ﻟﻌﺎﺯﺭ ﺍﻟﱠﺬﻱ ﻛﺎﻥ ﻳﻨﺘﻤﻲ ﺇﱃ ﻫﺬﺍ ﺍﺪ ﻭﻣﻌﺎﻳﻨﹰﺎ ﻟﻪ .ﻭﻫﺬﺍ ﺇﻥ ﺩﻝﱠ ﻋﻠﻰ ﺷﻲﺀ ﻓﺈﻧﻤﺎ ﻳﺪ ﱡﻝ ﻋﻠﻰ ﺃﻧﻪ
ﰲ ﺍﳊﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ ﺍﻟ ﹸﻜ ﱡﻞ ﺳﲑﻯ ﺍﷲ ،ﻟﻜﻦ ﺍﻷﺑﺮﺍﺭ ﺳﻴﺘﺤﺪﻭﻥ ﺑﻪ ﻭﻳﻨﺘﻤﻮﻥ ﺇﻟﻴﻪ ﻭﻳﺘﺬﻭﻗﻮﻥ ﳎﺪﻩ ،ﻋﻠﻰ ﻋﻜﺲ ﺍﻷﺷﺮﺍﺭ
ﺍﻟﱠﺬﻳﻦ ﺳﻴﻠﺘﻬﺒﻮﻥ ﺑﻪ.
ﺐ ِﻣ ﻦ ﺇﺑﺮﺍﻫﻴ ﻢ ﹶﺃ ﹾﻥ ﻳﺮ ِﺳ ﹶﻞ ﻟﻌﺎﺯﺭ "ﺣﺘﻰ ﻳﺸ ﻬ ﺪ ﹶﻟﻬﻢ ِﻟﻜﹶﻴﻼ ﻳﺄﺗﻮﺍ ﺇﱃ
ﺍﻟﻐﲏ ﻛﺎﻥ ﻣﻬﺘﻤﺎ ﻷﺧ ﻮِﺗ ِﻪ ﰲ ﺍﻟﻌﺎ ِﱂ ﻭ ﹶﻃ ﹶﻠ
ﺏ ﻫﺬﺍ" .ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﺑﻌﺪ ﺍﻧﻔﺼﺎﻟﻪ ﻋﻦ ﺍﻟﻌﺎﱂ ﻻ ﻳﻔﻘﺪ ﺍﳊﺲ ﺑﺎﻵﺧﺮﻳﻦ ﻭﻻ ﺍﻹﻫﺘﻤﺎﻡ ﺑﺄﻫﻞ ﺍﻟﻌﺎﱂ.
ﺿ ِﻊ ﺍﻟﻌﺬﺍ ِ
ﻣﻮ ِ
ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ،ﻣﻊ ﻛﻞﹼ ﻣﺎ ﺳﺒﻖ ،ﺗﻈﻬﺮ ﻛﻤﺎ ﻗﻠﻨﺎ ﺳﺎﺑﻘﹰﺎ ﺃﻥﹼ ﻣﺜﹶﻞ "ﻟﻌﺎﺯﺭ ﻭﺍﻟﻐﲏ "ﻻ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﻲﺀ ﺍﻟﺜﹼﺎﱐ ﻟﻠﻤﺴﻴﺢ
ﺡ ﹸﻛﻞﱢ ﺇﻧﺴﺎﻥ".
ﺙ ﻋﻤﺎ ﻳﺴﻤﻰ "ﺍﻟﺪﻳﻨﻮﻧﺔ ﺍﳋﺎﺻﺔ ﻟِﺮﻭ ِ
ﺤﺪ ﹸ
ﺕ ﻣﺒﺎﺷﺮﺓ ً .ﺇﻧ ﻪ ﻳﺘ
ﻭﺇﻧﻤﺎ ﻋﻦ ﺍﳊﻴﺎ ِﺓ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﺼﻠﹼﻲ
ﺻﻠﹶﻮﺍﺗِﻨﺎ ﻭﻳﺮﻓﹶﻌﻮﻧﻬﺎ ﻧﺤ ﻮ ﺍﷲ .ﻭﳍﺬﺍ ﻧﺤ ﻦ ﻧ
ﺹ ﺍﻟﻌﺎﱂِ .ﺑﻨِﻌ ﻤ ِﺔ ﺇ ِﳍﻬِﻢ ﻳِﺴﻤﻌﻮ ﹶﻥ
ﺍﻟﻘﺪﻳﺴﻮﻥ ﻳﻬﺘﻤﻮﻥ ﲞﻼ ِ
ِﻟ ِﻘﺪﻳﺴﻴﻨﺎ.
ﺐ ﺗﻌﻠﻴ ِﻢ ﺍﻵﺑﺎ ِﺀ ﺍﻟ ِﻘﺪﻳﺴﲔ ،ﻋِﻨﺪﻣﺎ ﻳﺪ ﺧ ﹸﻞ ﺍﻹﻧﺴﺎ ﹸﻥ ﰲ ﻣﺠﺎ ِﻝ ﺍﻟﺘﻮﺑﺔِ ،ﺩﺍِﺋﺮﺓ ﺍﻟﺘﻄﻬﲑ ،ﻳﺘ ﹶﻘﺪﻡ ﺑﺎﺳﺘﻤﺮﺍﺭ.
ﺴ ِ
ﺤِﺑ
ﺕ ﻣﺒﺎﺷﺮ ﹰﺓ ﺃﹶﻭ
ﺤﺮ ﹶﻛ ﹲﺔ .ﻫﻲ ﺗﻘﺪ ﻡ ﺑﺎﺳﺘﻤﺮﺍ ٍﺭ ،ﺃﻛﺎ ﹶﻥ ﰲ ﻣﺮ ﺣ ﹶﻠ ِﺔ ﻣﺎ ﺑﻌ ِﺪ ﺍﳌﻮ ِ
ﺍﻟﻘﹶﺪﺍﺳ ﹸﺔ ﻟﻴﺴﺖ ﺣﺎﻟﺔ ﺛﺎِﺑﺘﺔ ﻭﺇﻧﻤﺎ ﻫﻲ ﺣﺎﻟ ﹲﺔ ﻣﺘ
ﲑ ﻩ
ﷲ ﻫﻲ ﺍﻟﱠﱵ ﺗﻄﱢﻬ ﺮ ﻩ ﻭﻫﻲ ﺍﻟﱠﱵ ﺗﻨ
ﺿ ﹸﻞ ﻭﻳﺠﺎ ِﻫ ﺪ ِﻟﻴﺘ ﹶﻄﻬﺮِ ،ﻧﻌ ﻤ ﹸﺔ ﺍ ِ
ﻓﻴﻤﺎ ﺑﻌﺪ ﺍﻲﺀ ﺍﻟﺜﹼﺎﱐ ﻟﻠﻤﺴﻴﺢ .ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺮ ُﺀ ﻳﻨﺎ ِ
ﺕ ﻳﺘﻘﺪﻣﻮﻥ ﻭﻳﻨﻤﻮ ﹶﻥ ﻭﻳﺼﺒﺤﻮ ﹶﻥ ﻣﺘ ﹶﻠﻘﹼﲔ ﻟﻨﻌﻤ ِﺔ ﺍﷲ ﻏﲑ
ﻭﻫﻲ ﺍﻟﱠﱵ ﺗﻘﺪﺳﻪ ﻭﺍﻟﺘﻘﺪﻡ ﻳﺴﺘﻤﺮ .ﺃﻭﻟﺌﻚ ﺍﻟﺘﺎﺋﺒﻮﻥ ﻣﺎ ﻗﺒﻞ ﺍﳌﻮ ِ
ﺍﳌﺨﻠﻮﻗﺔ .ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻧﺼﻠﹼﻲ ﰲ ﺧﺪﻣﺔ ﺍﳉﻨﺎﺯ ﻣﻦ ﺃﺟﻞ ﲨﻴﻊ ﺍﻟﺮﺍﻗﺪﻳﻦ.
ﻳﻘﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻟﻠﻐﲏ ﰲ ﺍ ﹶﳌﺜﹶﻞ" :ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ﻫﻮ ﹲﺓ ﻋﻈﻴﻤ ﹲﺔ ﻗﺪ ﺃﹸﺛﺒﺘﺖ ﺣﱴ ﺇﻥﱠ ﺍﻟﱠﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻌﺒﻮﺭ ﻣﻦ ﻫﻬﻨﺎ
ﺇﻟﻴﻜﻢ ﻻ ﻳﻘﺪﺭﻭﻥ ﻭﻻ ﺍﻟﱠﺬﻳﻦ ﻣﻦ ﻫﻨﺎﻟﻚ ﳚﺘﺎﺯﻭﻥ ﺇﻟﻴﻨﺎ" ) ﻟﻮ .(٢٦:١٦ﺍﳌﻘﻮﻟ ﹸﺔ ﻫﻨﺎ ﻫﻲ ﺃﻥﱠ ﻃﺮﻳﻘﹶﻲ ﺍﳍﺎﻭﻳﺔ ﻭﺍﻟﻔﺮﺩﻭﺱ
ﻻ ﻳﻠﺘﻘﻴﺎﻥ ﻭﻫﺬﺍ ﻳﻌﲏ ﹶﺃﻥﱠ ﺍ ِﻻﻧﺘﻘﺎﻝ ِﻣ ﻦ ﻣﻜﺎ ٍﻥ ﺇﱃ ﺁﺧﺮ ﻣﺴﺘﺤﻴﻞ.١١٦
ﷲ ﻟﻸُﻣﻮﺭِ ،ﻭﺇﻧﻤﺎ
ﻳﻘﻮﻝ ﺍﳌﻄﺮﺍﻥ ﺇﻳﺮﻭﺛﻴﻮﺱ ﻓﻼﺧﻮﺱ" :ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻔﺮﺩﻭﺱ ﻭﺍﳍﺎﻭﻳﺔ ﻻ ﻭﺟﻮﺩ ﳍﻤﺎ ﰲ ﺭﺅﻳﺎ ﺍ ِ
ﺴ ﻪ ﻋﻠﻰ ﺍﻷﺧﻴﺎ ِﺭ ﻭﺍﻷﺷﺮﺍﺭ .ﻟﻜﻦ
ﺸ ِﺮ ﺇﺫ ﺇﻧﻪ ﻳﺸﺮِﻕ ﺷﻤ
ﷲ ﻳﺮ ِﺳ ﹸﻞ ﻧِﻌ ﻤﺘ ﻪ ﻋﻠﻰ ﹸﻛﻞﱢ ﺍﻟﺒ
ﺸ ِﺮ .ﺍ ُ
ﳘﺎ ﻣﻮﺟﻮﺩﺍﻥ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻠﺒ
114
ﻫﺬﺍ ﻳﻔﺴﺮ ﺍﻳﻀﹰﺎ ﺍﻟﻨﻔﻖ ﺍﻟﱠﺬﻱ ﻳﻨﺘﻬﻲ ﺑﺎﻟﻨﻮﺭ ﺍﻟﱠﺬﻱ ﻳﺘﺤﺪﺙ ﻋﻨﻪ ﺃﻏﻠﺐ ﺍﻟﱠﺬﻳﻦ ﺍﺧﺘﱪﻭﺍ ﺍﳌﻮﺕ ﺍﳌﺆﻗﹼﺖ ﺇﺫ ﻳﻘﻮﻝ ﺍﻟﺒﻌﺾ ﻣﻨﻬﻢ ﺃﻢ ﺭﺃﻭﺍ
ﻧﻮﺭﹰﺍ ﺷﺪﻳﺪ ﺍﻟﻠﻤﻌﺎﻥ ﻳﺰﺩﺍﺩ ﳌﻌﺎﻧﻪ ﻭﺩﻓﺌﻪ ﻛﻠﹼﻤﺎ ﺍﻗﺘﺮﺑﻮﺍ ﻣﻨﻪ ﻭﺇﻢ ﻳﺤﺎﻃﻮﻥ ﺬﺍ ﺍﻟﻨﻮﺭ .ﺃﺣﺪ ﺍﳌﺴﻴﺤﻴﲔ ﻳﺘﺬﻛﹼﺮ ﻗﻮﻝ ﺍﻟﺴﻴﺪ " ﺃﻧﺎ ﻫﻮ ﻧﻮﺭ
ﺍﻟﻌﺎﱂ" ﻭﻗﺎﻝ " :ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮﺍ ﺍﳌﻮﺕ ﻓﺈﻧﲏ ﺃﻋﺮﻑ ﻣﻦ ﻳﻨﺘﻈﺮﱐ ".ﺭﺍﺟﻊ :ﻣﻮﺩﻱ ،ﺩ .ﺭﳝﻮﻧﺪ ﺃ: .ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٥٩
115
ﲑ ٍﺓ ﻣﻌﻪ.
ﺼﻠﹼﻮﻥﹶ ﻭﻳﺘ ﻮﺳﻠﻮ ﹶﻥ ﺇﱃ ﺍﷲ ،ﻛﻮﻢ ﰲ ﺷﺮ ﹶﻛ ٍﺔ ﻛﹶﺒ
ﺼﻠﹼﻮﻥ ِﻟ ﹸﻜﻞﹼ ﺍﻟﻌﺎ ِﱂ ،ﺇﻧﻬﻢ ﻳ
ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺇﻥﱠ ﺍﻟﻘﺪﻳﺴﲔ ﻻ ﻳ
116ﺟﺒﻮﺭ ،ﺍﺳﺒﲑﻭ ،ﻗﺎﻧﻮﻥ ﻳﺴﻮﻉ ﻭﺍﻟﺼﻼﺓ ﻣﻦ ﺃﺟ ِﻞ ﺍﳌﻮﺗﻰ ،ﺻﻔﺤﺔ .٦٠
29
ﺐ ﺣﺎﹶﻟِﺘ ِﻪ ﺍﻟﺮﻭ ِﺣﻴﺔ .ﺍﻟﻨﻮ ﺭ ﻟﹶﻪ ﺧﺎﺻﻴﺘﺎﻥ :ﺇﻧﻪ ﻳﻨﲑ ﻭﻳﺤﺮِﻕ .ﺍﻷﺑﺮﺍﺭ،
ﺴ ِ
ﺤ
ﺉ ﻳﺸﻌﺮ ﲟﺤﺒﺔ ﺍﷲ ﺑﻄﺮﻳﻘ ٍﺔ ﳐﺘﻠﻔﺔ ،ﻭِﺑ
ﹸﻛ ﱡﻞ ﺍﻣ ِﺮ ٍ
ﻋﻜﺲ ﺍﻷﺷﺮﺍﺭ ،ﳛﻴﻮﻥ ﺬﺍ ﺍﻟﻨﻮﺭ ﻭﻳﻔﺮﺣﻮﻥ ﺑﻪ".١١٧
ﺚ ﺟﻬﺎ ﺩ ﺍﻹﻧﺴﺎ ِﻥ ﻭﻓﻀﺎﺋ ﹸﻠﻪ ﻭﺗﻘﺪ ﻣﻪ ﺍﻟﺮﻭﺣﻲ ﻭﻣﺪﻯ
ﺕ ﺍﻟﻨﻔﻮﺱ ِﻣ ﻦ ﺣﻴ ﹸ
ﻭﲟﺎ ﹶﺃﻥﱠ ﻫﻨﺎﻟﻚ ﻣﻔﺎﺭﻗ ﹰﺔ ﺑﲔ ﺩﺭﺟﺎ ِ
ﺗﻔﻌﻴﻞ ﺍﻟﺘﻮﺑﺔ ﰲ ﺣﻴﺎِﺗ ِﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻛﺬﻟﻚ ﺗﻜﻮﻥ ﻏِﺒﻄﹶﺘﻬﻢ ﺑﺎﻟﻨ ﹶﻈ ِﺮ ﺇﱃ ﺃﹶﻋﻤﺎِﻟﻬِﻢ .ﻓﺎﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﰲ ﺗﻌﻠﻴﻤﻪ
ﺖ ﻟﻜﻢ ﺃﻧﺎ ﺃﻣﻀﻲ ُﻷ ِﻋﺪ ﻟﻜﻢ ﻣﻜﺎﻧﹰﺎ" )ﻳﻮ .(٢:١٤ﻓﺈﻥﱠ
ﺖ ﻗﺪ ﻗﹸﻠ
ﺖ ﺃﰊ ﻣﻨﺎ ِﺯ ﹶﻝ ﻛﹶﺜﲑ ٍﺓ ﻭﺇﻻﹼ ﻓﺈﱐ ﻛﹸﻨ
ﻳﻘﻮﻝ" :ﺇﻥﹼ ﰲ ﺑﻴ ِ
ﻭﻇﺎﺋﻒ ﺍﳌﻼﺋﻜﺔ ﺍﻟ ﻌﻠﻴﺎ ﺗﻜﻮﻥ ﰲ ﺍﳌﻨﺎﺯﻝ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﺍﷲ ﻭﺍﻷﺧﺮﻯ ﺃﺑﻌﺪ ،ﻭﻣﻊ ﺫﻟﻚ ﹶﻓ ﻤﺴ ِﻜﻦ ﹸﻛﻞﹼ ﺭﺗﺒ ٍﺔ ﻳ ﻬﻴﺊ ﻟﻠ ﻤﻼِﺋ ﹶﻜ ِﺔ
ﺴﺐ
ﺍﻟ ِﻐﺒ ﹶﻄ ﹶﺔ ﻭﺍﻹﻛِﺘﻔﺎ َﺀ ﺍﻟﺴﺎﺭﻱ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻠﺮﺗﺐ ﺍﳌﻼﺋﻜﻴﺔ ﺍﻷﻭﱃ .ﻫﻜﺬﺍ ﺍﻟﺼﺪﻳﻘﻮﻥ ﻳﻘﻴﻤﻮﻥ ﰲ ﻣﺴﺎ ِﻛ ﻦ ﻣﺨﺘ ِﻠ ﹶﻔ ٍﺔ ﺣ
ﺟﻬﻮ ِﺩﻫﻢ.١١٨
ﻳﻘﻮﻝ ﺍﻟﻘﺪﻳﺲ ﺍﻟﺮﻭﺳﻲ ﻏﺮﻳﻐﻮﺭﻱ ﺩﻓﻮﻳﺴﻠﻮﻑ" :ﺇﻥﹼ ﰲ ﺑﻴﺖ ﺃﰊ ﻣﺴﺎﻛﻦ ﻛﺜﲑﺓ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﰲ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ
ﺍﳌﻜﺎﻓﺄ ﹸﺓ ﻣﺘﺴﺎﻭﻳ ﹰﺔ ﻟﻠﺠﻤﻴﻊ ،ﻟﻜﺎﻥ ﻫﻨﺎﻙ ﻣﺴﻜﻦ ﻭﺍﺣ ﺪ ﻻ ﺃﻛﺜﺮ .ﻭﻫﻜﺬﺍ ﺗﻜﻮﻥ ﻣﺴﺎﻛﻦ ﺍﻟﻘﺪﻳﺴﲔ ﻛﺜﲑ ﹰﺓ ،ﻳﻘﻴﻢ ﻓﻴﻬﺎ
ﺍﻟﺼﺪﻳﻘﻮﻥ ﺣﺴﺐ ﺩﺭﺟﺎﻢ.
ﻭﺑﺴﺒﺐ ﺇﺷﺘﺮﺍﻛﻬﻢ ﰲ ﺍﳉﻬﺎﺩ ﻳﻐﺘﺒﻄﻮﻥ ﻫﻢ ﻣﻌﹰﺎ ،ﻭﺍﻟﱠﺬﻳﻦ ﺗﻌﺒﻮﺍ ﹸﻛﻠﱡﻬﻢ ﻳﺘﺴﻠﱠﻤﻮﻥ ﺃﹸﺟﺮﺓ ﺃﺗﻌﺎﻢ ﻭﻟﻮ ﺩﺭﳘﹰﺎ ﹸﻛ ﱡﻞ ﻭﺍﺣ ٍﺪ
)ﻣﺖ ،(٩:٢٠ﻭﺇﻥ ﺍﻓﺘﺮﻗﻮﺍ ﺑﺎﳌﺴﺎﻛﻦ ﺍﻟﻜﺜﲑﺓ؛ ﻷﻥﱠ ﺍﻟﻐﺒﻄﺔ ﺍﻟﱵ ﻳﻨﻌﻤﻮﻥ ﺎ ﻫﻨﺎﻙ ﻫﻲ ﻭﺍﺣﺪﺓ .ﻟﻜﻦ ﺍﳌﻜﺎﻓﺄﺓ ﳐﺘﻠﻔﺔ
ﺲ ﻣﺠ ﺪ ﻭﻟﻠ ﹶﻘ ﻤ ِﺮ ﻣﺠ ﺪ ﻭ ﹸﻛ ﱡﻞ ﳒ ﻤ ٍﺔ ﻣﺨﺘ ِﻠ ﹶﻔ ﹲﺔ ﰲ ﺍﳌﹶﺠ ِﺪ ﻋﻦ ﹶﻏﲑِﻫﺎ .ﻫﻜﺬﺍ ﻗﻴﺎﻣﺔ
ﻷﻧﻬﺎ ﻋﻠﻰ ﻗﺪﺭ ﺍﻷﻋﻤﺎﻝ .ﻓﻠﻠﺸﻤ ِ
ﺍﻷﻣﻮﺍﺕ :ﻓﺎﳌﺮﺗﺒﻂ ﲜﺴﺪﻩ ﺑﺎﻹﻣﺴﺎﻙ ﻳﺸﺒﻪ ﳒﻤﺔ ﺍﻟﺼﺒﺢ؛ ﻭﺍ ﹸﳌ ﺰﺩﺍ ﹸﻥ ﺑﺎﻟﺘﻮﺍﺿﻊ ﻳﺸﺒﻪ ﺍﻟﺒﺪﺭ ﺃﻱ ﺍﻟﻘﻤﺮ ﰲ ﲤﺎﻣﻪ؛ ﻭﺍ ﹸﳌﺰﺩﺍ ﹸﻥ
ﺑﺈﻛﻠﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻷﺟﻞ ﺍﳌﺴﻴﺢ ﻳﺸﺒﻪ ﺍﻟﺸﻤﺲ ﺍﳌﻀﻴﺌﺔ .ﻭﳍﺆﻻﺀ ﲨﻴﻌﹰﺎ ﺃﻣﻜﻨﺔ ﰲ ﺍﻟﺴﻤﻮﺍﺕ".١١٩
ﲔ ﻋﻠﻰ ﺍﻟﻐِﲎ ﺍﻟﺴﻤﺎﻭﻱ ﻳﻌﺮﻓﻮ ﹶﻥ ِﻣ ﻦ ﺍﳌﻼِﺋ ﹶﻜ ِﺔ
ﺱ ﺍﳊﺎﺻِﻠ
ﺍﻟﻘﺪﻳﺲ ﻣﻜﺎﺭﻳﻮﺱ ﺍﻟﻜﺒﲑ ﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ" :ﺇﻥﱠ ﺍﻟﻨﺎ
ﲔ :ﻋﻈﻴ ﻢ ﺍﻟﻐﲎ ﺍﻟﺬﻱ ﺃﺣﺮﺯﻩ ﺇﺧﻮﺗﻨﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻷﻧﻬﻢ ﺑﺬﻫﺎﻢ ﻣﻦ ﻫﺬﺍ
ﲔ ﺇﻳﺎﻫﻢ ﹶﻓﻴﻘﻮﻟﻮ ﹶﻥ ﻣﺘﻌﺠﺒ
ﲔ ﺍﳌﹸﺮﺍ ِﻓﻘ
ﺍﻟ ِﻘﺪﻳﺴ
ﺡ ﻋﻈﻴ ٍﻢ ﺇﱃ ﺍﳌﺴﺎﻛﻦ ﺍﻟﺴﻤﺎﻭﻳﺔ .ﻓﻴﺴﺘﻘﺒﻠﻬﻢ ﻛﺬﻟﻚ
ﺍﻟﻌﺎﱂ ﻗﺪ ﺣﻔﻈﻮﺍ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﰲ ﻧﻔﻮﺳﻬﻢ ،ﻟﺬﻟﻚ ﻳﺬﻫﺒﻮﻥ ﺑﻔﺮ ٍ
ﺏ ﺍﻟﺜﱠﻤﻴﻨﺔ ".١٢٠
ﲔ ﺇﻳﺎﻫﻢ ﺇﱃ ﺍﳌﹶﺴﺎ ِﻛ ِﻦ ﺍﳌﹸﻌﺪﺓ ﳍﻢ ،ﻭﻣ ﻮﺷﺤﻴﻨﻬﻢ ﺑﺎﻟﺜﱢﻴﺎ ِ
ﺡ ﻋﻈﻴ ٍﻢ ﺍﻟﺴﺎﻛﻨﻮ ﹶﻥ ﻣﻊ ﺍﳌﺴﻴﺢ ،ﻣﺮﺍﻓِﻘ
ﺑﻔﺮ ٍ
ﺲ ﺍﻟﺮﺳﻮ ﹸﻝ ﻳﻮﺣﻨﺎ ﺍﻹﳒﻴﻠﻲ ﰲ ﺭﺅﻳﺎ ﻩ:
ﲨ ِﻞ ﺍﻟﺼ ﻮ ِﺭ ﺍﻟﱵ ﹸﻛِﺘﺒﺖ ﻋﻦ ﻭﺿﻌﻴِ ﺔ ﺍﻟﻘﺪﻳﺴﲔ ﻣﺎ ﹶﻛﺘﺒ ﻪ ﻭﺃﻋﻠﻨ ﻪ ﺍﻟﻘﺪﻳ
ِﻣ ﻦ ﹶﺃ
ﺴﻨ ِﺔ ﻭﺍﻗﻔﻮ ﹶﻥ ﺃﻣﺎ ﻡ
ﺏ ﻭﺍﻷﻟ ِ
ﲑ ﱂ ﻳﺴﺘ ِﻄ ﻊ ﹶﺃ ﺣ ﺪ ﹶﺃ ﹾﻥ ﻳ ﻌﺪ ﻩ ﻣﻦ ﹸﻛﻞﱢ ﺍ ُﻷ ﻣ ِﻢ ﻭﺍﻟﻘﹶﺒﺎﺋ ِﻞ ﻭﺍﻟﺸﻌﻮ ِ
ﺕ ﻭﺇﺫﺍ ﺟﻤ ﻊ ﻛﹶﺜ
"ﺑﻌﺪ ﻫﺬﺍ ﻧ ﹶﻈ ﺮ
ﲔ
ﺕ ﻋﻈﻴ ٍﻢ ﻗﺎﺋﻠ
ﻒ ﺍﻟﻨﺨ ِﻞ ،ﻭﻫﻢ ﻳﺼﺮﺧﻮ ﹶﻥ ﺑﺼﻮ ٍ
ﺾ ﻭﰲ ﺃﻳﺪﻳﻬﻢ ﺳ ﻌ
ﺏ ﺑﻴ ٍ
ﲔ ﺑﺜِﻴﺎ ٍ
ﻑ ﻣﺘﺴﺮﺑﻠ
ﺵ ﻭﺃﻣﺎ ﻡ ﺍﳋﹶﺮﻭ ِ
ﺍﻟﻌﺮ ِ
ﺕ
ﺥ ﻭﺍﳊﻴﻮﺍﻧﺎ ِ
ﺵ ﻭﺍﻟﺸﻴﻮ ِ
ﲔ ﺣﻮ ﹶﻝ ﺍﻟﻌﺮ ِ
ﻑ .ﻭﲨﻴ ﻊ ﺍﳌﻼِﺋ ﹶﻜ ِﺔ ﻛﺎﻧﻮﺍ ﻭﺍﻗﻔ
ﺵ ﻭﻟﻠﺨﺮﻭ ِ
ﺲ ﻋﻠﻰ ﺍﻟﻌﺮ ِ
ﺹ ﻹﳍﻨﺎ ﺍﳉﺎِﻟ ِ
ﺍﳋﻼ
Hierotheos, Metrop. of afpaktos :ref.above, p.p. 8. 117
118ﺃﻧﻄﻮﱐ ،ﺭﺋﻴﺲ ﺩﻳﺮ ﺍﻟﻘﺪﻳﺲ ﺑﻨﺪﻻﳝﻮﻥ ﺍﻟﺮﻭﺳﻲ ﺍﻷﺛﻮﱐ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .١١٦
119
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ.
120
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .١١٨ -١١٧
30
ﳊ ﹾﻜ ﻤ ﹸﺔ ﻭﺍﻟﺸ ﹾﻜ ﺮ ﻭﺍﻟﻜﹶﺮﺍ ﻣ ﹸﺔ
ﺠ ﺪ ﻭﺍ ِ
ﲔ :ﺁﻣﲔ .ﺍﻟﺒ ﺮ ﹶﻛ ﹸﺔ ﻭﺍ ﹶﳌ
ﺵ ﻋﻠﻰ ﻭﺟﻮ ِﻫﻬِﻢ ﻭﺳﺠﺪﻭﺍ ﷲ ﻗﺎﺋﻠ
ﺍﻷﺭﺑ ﻌ ِﺔ ﻭﺧﺮﻭﺍ ﺃﹶﻣﺎ ﻡ ﺍﻟﻌﺮ ِ
ﺾ
ﺏ ﺍﻟﺒﻴ ِ
ﻼ ﱄ ﻫﺆﻻ ِﺀ ﺍ ﹸﳌﺘﺴﺮﺑِﻠﻮ ﹶﻥ ﺑﺎﻟﺜﱢﻴﺎ ِ
ﺥ ﻗﺎﺋ ﹰ
ﺏ ﻭﺍ ِﺣ ﺪ ِﻣ ﻦ ﺍﻟﺸﻴﻮ ِ
ﻭﺍﻟﻘﹸﺪ ﺭ ﹸﺓ ﻭﺍﻟ ﹸﻘﻮ ﹸﺓ ﻹﳍِﻨﺎ ﺇﱃ ﹶﺃﺑ ِﺪ ﺍﻵﺑﺪﻳﻦ .ﺁﻣﲔ .ﻭﺃﺟﺎ
ﺖ ﺗ ﻌ ﹶﻠ ﻢ .ﻓﹶﻘﺎ ﹶﻝ ﱄ ﻫﺆﻻ ِﺀ ﻫﻢ ﺍﻟﺬﻳ ﻦ ﺃﺗﻮﺍ ِﻣ ﻦ ﺍﻟﻀﻴ ﹶﻘ ِﺔ ﺍﻟﻌﻈﻴ ﻤ ِﺔ ﻭﻗﺪ ﹶﻏﺴﻠﻮﺍ
ﺖ ﹶﻟ ﻪ ﻳﺎ ﺳﻴ ﺪ ﺃﻧ
ﻣ ﻦ ﻫﻢ ﻭ ِﻣ ﻦ ﺃﹶﻳ ﻦ ﹶﺃﺗﻮﺍ ؟ ﹶﻓﻘﹸﻠ
ﺲ
ﻼ ﰲ ﻫﻴ ﹶﻜ ِﻠ ِﻪ ﻭﺍﳉﺎﻟ
ﷲ ﻭﻳﺨﺪﻣﻮﻧ ﻪ ﻧﻬﺎﺭﹰﺍ ﻭﻟﻴ ﹰ
ﺵﺍِ
ﻚ ﻫﻢ ﺃﻣﺎ ﻡ ﻋﺮ ِ
ﺛِﻴﺎﺑﻬﻢ ﻭﺑﻴﻀﻮﺍ ﺛِﻴﺎﺑﻬﻢ ﰲ ﺩ ِﻡ ﺍﳋﹶﺮﻭﻑِِ ،ﻣ ﻦ ﹶﺃ ﺟ ِﻞ ﺫﻟ
ﳊﺮ ﻷﻥﱠ
ﺲ ﻭﻻ ﺷﻲ ٌﺀ ِﻣ ﻦ ﺍ ﹶ
ﺤ ﱡﻞ ﻓﻮ ﹶﻗﻬﻢ .ﻟ ﻦ ﻳﺠﻮﻋﻮﺍ ﺑﻌ ﺪ ﻭﻟ ﻦ ﻳﻌﻄﹶﺸﻮﺍ ﺑﻌﺪ ﻭﻻ ﺗ ﹶﻘ ﻊ ﻋﻠﻴﻬﻢ ﺍﻟﺸﻤ
ﺵ ﻳ
ﻋﻠﻰ ﺍﻟﻌﺮ ِ
ﺢ ﺍﷲ ﹸﻛﻞﱠ ﺩﻣ ﻌ ٍﺔ ﻣﻦ ﻋﻴﻮِﻧﻬِﻢ) .ﺭﺅ-٩:٧
ﺴ
ﺵ ﻳﺮﻋﺎﻫﻢ ﻭﻳﻘﺘﺎﺩﻫﻢ ﺇﱃ ﻳﻨﺎﺑﻴﻊ ﻣﺎ ٍﺀ ﺣﻴٍ ﺔ ﻭﻳﻤ
ﻂ ﺍﻟﻌﺮ ِ
ﻑ ﺍﻟﺬﻱ ﰲ ﻭ ﺳ ِ
ﺍﳋﹶﺮﻭ
.(١٧
ﺕ؟
ﺱ ﺍﻷﺷﺮﺍ ِﺭ ﺑﻌ ﺪ ﺍﳌﹶﻮ ِ
ﺼ ﹸﻞ ﻟﻨِﻔﻮ ِ
ﺏ_ ﻣﺎﺫﺍ ﻳﺤ
ﺡ
ﻛﻤﺎ ﻋﻠﱠﻘﻨﺎ ﻋﻠﻰ ﻣﺜﻞ " ﻟﻌﺎﺯﺭ ﻭﺍﻟﻐﲏ " ﺑﺄﻥﱠ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻘﺪﻳﺴﲔ ،ﺃﻭ ﺍﳌﻼ ﻙ ﺍﳊﺎ ِﺭﺱ ،ﻫﻲ ﻣﻦ ﺗﺴﺘﻘﺒﻞ ﺃﺭﻭﺍ
ﺡ ﺍﳋﻄﺄﺓ ﻏﲑ ﺍﻟﺘﺎﺋﺒﲔ.
ﲔ ﺗﺴﺘﻘِﺒ ﹸﻞ ﺃﹶﺭﻭﺍ
ﺻ ﹸﻠﻬﺎ ﺇﱃ ﺍﷲ ،ﻫﻜﺬﺍ ﺑﺎﳌﻘﺎﺑﻞ ﰲ ﻣﹶﺜ ٍﻞ ﺁ ِﺧ ٍﺮ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺸﻴﺎﻃ
ﺍﻷﺑﺮﺍ ِﺭ ﻭﺗﻮ ِ
ﷲ "ﹶﺃﻳﻬﺎ ﺍﳉﺎﻫِﻞ! ﰲ ﻫﺬﻩ
ﺕﺍِ
ﻣﻄﺮﺍﻥ ﻧﺎﻓﺒﻜﺘﻮﺱ ﰲ ﺷﺮﺣِﻪ ﹶﳌﹸﺜ ِﻞ ﺍﻟ ﻐِﻨﻲ ﺍﳉﺎﻫﻞ ﻳﻘﻮﻝ" :ﺍﻟﻐﲏ ﺍﳉﺎﻫﻞ ﻭﺍﻟﻐﱯ ﺳ ِﻤ ﻊ ﺻﻮ
ﺐ" ﺗﻔﺘﺮﺽ ﺍﻟﺸﻴﺎﻃﲔ
ﻚ ﻣِﻨﻚ؛ ﻭﻫ ِﺬ ِﻩ ﺍﻟﱠﱵ ﺃﻋﺪﺩﺗﻬﺎ ِﻟ ﻤ ﻦ ﺗﻜﻮﻥ؟" ) ﻟﻮ .(٢٠:١٢ﺇﻥﹼ ﻓﻌﻞ "ﺗﻄ ﹶﻠ ﺍﻟﻠﻴﻠﺔ ﺗﻄﻠﹶﺐ ﻧ ﹾﻔ
ﺴ
ﺲ ﺍﳋﺎﻃﻰ ِﺀ ﻟﺘﺴﺘﻤ ِﻠ ﹶﻜ ﻪ ﺇﱃ ﺍﻷﺑﺪ".١٢١
ﺐ ﻧﻔ
ﺍﻟﱠﱵ ﺗﻄ ﹸﻠ
ﺐ
ﺡ ﺍﳍﻮﺍﺋﻴﺔﹸ ،ﺗﺮﻏ
ﺚ ﺍﻟﺸﻴﺎﻃﲔ ،ﺍﻷﺭﻭﺍ
ﺤﺪﺛﻮ ﹶﻥ ﻋﻤﺎ ﻳﺸِﺒ ﻪ "ﺍﶈﻄﹼﺎﺕ ﺍﳉﻤﺮﻛﻴﺔ" ﺣﻴ ﹸ
ﺴ ِﺔ ﻳﺘ
ﻗﻠﻨﺎ ﺇﻥﱠ ﺁﺑﺎ َﺀ ﺍﻟﻜﹶﻨﻴ
ﺕ ﺍﳉﹸﻤ ﺮ ِﻛﻴِ ﺔ ﻛﺎﻧﻮﺍ ﻳﻘﺼِﺪﻭ ﹶﻥ
ﺤﻄﹼﺎ ِ
ﺸ ِﺮ ﻭﺇﱃ ﺍﻷﺑﺪ .ﻋﻨﺪﻣﺎ ﺗ ﹶﻜﻠﱠ ﻢ ﺍﻵﺑﺎ ُﺀ ﻋﻦ ﻫ ِﺬ ِﻩ ﺍ ﹶﳌ
ﺡ ﹸﻛﻞﱢ ﺍﻟﺒ
ﺐ ﹶﺃ ﹾﻥ ﺗﺤ ﹸﻜ ﻢ ﺃﹶﺭﻭﺍ
ﻭﺗﺘﺮﻗﱠ
ﺸ ِﺮ.
ﲔ ﺗﺠﺎ ﻩ ﺍﻟﺒ
ﺐ ﺍﳌﺴﺘ ِﻌ ﺮ ﺍﻟﺬﻱ ﺗﺤ ِﻤ ﹸﻠ ﻪ ﺍﻟﺸﻴﺎﻃ
ﻀ
ﺑﺬﻟﻚ ﺍﻟﻜﺮﺍﻫﻴ ﹶﺔ ﻭﺍﻟ ﻐ
ﻒ ﹶﺃﻥﱠ ﺍﻟﺴﻴ ﺪ ﹶﺫ ﹶﻛ ﺮ ﺇﺳـﻢ ﻟﻌﺎﺯﺭ ﻭﱂ ﻳﺬ ﹸﻛ ﺮ ﺍﺳـﻢ ﺍﻟ ﻐِﻨﻲ " ﻷﻥﱠ ﺍﺳـﻢ
ﰲ ﻣﹶﺜ ِﻞ ﻟﻌﺎﺯﺭ ﻭﺍﻟ ﻐِﻨﻲ ﻻﺣﻈﻨﺎ ﻛﹶﻴ
ﻚ ﺍﻟﺮﻭﺡ
ﺲ ﺍﻟ ﻐﲏ ﺍﻟﱠﺬﻱ ﱂ ﻳ ﻤﺘ ِﻠ
ﲔ ﻳﺒﻠﻰ" ) ﺃﻡ .(٧:١٠ﻭﻫﺬﺍ ﻳ ﺮﺩﻧﺎ ﺇﱃ ﺍ ﹶﳌﻘﹸﻮﹶﻟ ِﺔ ﹶﺃﻥﱠ ﻟﻌﺎﺯ ﺭ ﻗﺪ ﺣﻘﱠﻖ ﻛِﻴﺎﻧ ﻪ ﻋ ﹾﻜ
ﺍﳌﹸﻨﺎﻓِﻘ
ﺼ ِﻪ ﺑ ﹾﻞ ﺑ ِﻘ ﻲ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻟﻨﻌﻤﺔ ﺍﻹﳍﻴِ ﺔ ،ﻋﻦ ﻣﻮ ﻫﺒ ِﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﻟﱠﱵ ﻟﻠﻨﺎﻗﺼﲔ ﺗﻜﻤﻞ .ﻭﻫﺬﺍ ﻳﺆﺩﻱ
ﺨ ِ
ﺱ ﰲ ﺷ
ﺍﻟ ﹸﻘ ﺪ
ﺏ ﺍﻟﻨﻌﻤ ِﺔ ﺍﻹﳍﻴِ ﺔ ﻋﻨﻬﻢ .ﻳ ﺒﻘﹶﻮ ﹶﻥ ﻋﺒﻴﺪﹰﺍ ﻟﻠﻤﺎﺩﺓ،
ﺐ ﻏﻴﺎ ِ
ﺴﺒ ِ
ﺑﺎﻟﺘﺎﱄ ﺇﱃ ﺍﻟﻘﻮ ِﻝ ﺇﻥﱠ ﺍﻷﺷﺮﺍ ﺭ ﻻ ﻳﺴﺘﻄﻴﻌﻮ ﹶﻥ ﺗﺤﻘﻴ ﻖ ﺫﹶﻭﺍﻢ ﺑ
ﷲ ﱂ ﻳﻮﺟِﺪ
ﲑ ﹶﺃﻥﱠ ﺍ َ
ﻭﺑ ﺪ ﹶﻝ ﹶﺃ ﹾﻥ ﻳﻮﺟﻬﻮﺍ ﺃﹶﺫﻫﺎﻧﻬﻢ )ﺍﻟﻨﻮﺱ( ،ﺇﱃ ﺍﷲ ﻭﺟﻬﻮﻫﺎ ﺇﱃ ﺍﳌﺎﺩﺓ ﻭﺍﺳﺘﻌﺒﺪﻭﺍ ﳍﺎ .ﻫﻨﺎ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﺬﻛ ِ
ﺍﻟﻨﺎ ﺭ ﻟﻺﻧﺴﺎ ِﻥ ﻭﻻ ﺟ ﻌ ﹶﻞ ﺍﳉﹶﺤﻴ ﻢ ِﻣ ﻦ ﺃﹶﺟﻠِﻨﺎ ﻭﺇﻧﻤﺎ ِﻣ ﻦ ﺃﹶﺟ ِﻞ ﺍﻟﺸﻴﻄﺎﻥ ) ﻣﺖ .١٢٢(١٤:٢٥
ﺴ ﻪ ﰲ ﺍﳍﺎﻭﻳ ِﺔ ﻭﺭﺃﻯ ﻟﻌﺎ ﺯ ﺭ ﰲ ِﺣﻀ ِﻦ ﺇﺑﺮﺍﻫﻴﻢ .ﻫﻨﺎ ﺍﳍﺎﻭﻳ ﹸﺔ )ﺍﳉﺤﻴﻢ ،ﺁﺫﺱ( ﻟﻴﺴﺖ
ﺍﻟ ﻐﲏ ﰲ ﻫﺬﺍ ﺍﳌﹶﺜ ِﻞ ﻭ ﺟ ﺪ ﻧﻔ
ﺐ
ﺴ ِ
ﳉﺴﺪ .ﲝ
ﺡ ﺍﳋﻄﺄ ِﺓ ﺗﺨﺘِﺒ ﺮ ﺍﳍﺎﻭﻳ ﹶﺔ ﺑﻌ ﺪ ﺍﻧﻔﺼﺎﻟِﻬﺎ ﻋﻦ ﺍ ﹶ
ﺟ ﻬﻨﻢ .ﺟ ﻬﻨﻢ ﺗﻜﻮ ﹸﻥ ﺑﻌ ﺪ ﺍﻲﺀ ﺍﻟﺜﹼﺎﱐ ﻟﻠﻤﺴﻴﺢ ،ﺑﻴﻨﻤﺎ ﺃﹶﺭﻭﺍ
Hierotheos, Metrop. of afpaktos :ref.above,p.p. 5. 121
Theophylact, Blessed : A Commentary on the last judgment, p.p.1 122
31
ﻕ ﻟﹶﺠﻬﻨﻢ ﻋﻨﺪﻣﺎ ﻳﺘﻠﻘﹼﻮﻥ ﻧﻌﻤﺔ ﺍﷲ ،ﺍﻟﻨﺎﺭ ﻏﲑ ﺍﳌﺨﻠﻮﻗﺔ ،ﺍ ﹸﳌﻠﻬِﺒﺔ
ﺗﻌﻠﻴ ِﻢ ﺍﻵﺑﺎ ِﺀ ﺍﻟﻘﺪﻳﺴﲔ ﻳﻜﻮ ﹸﻥ ﺍﻷﺷﺮﺍ ﺭ ﰲ ﺣﺎﻟ ِﺔ ﺗﺬﻭٍ
ﻭﺍﶈﺮﻗﺔ.١٢٣
ﻣﺎ ﻧﻘﻮﻟﻪ ﻫﻮ ،ﺃﻧﻪ ﺣﺘﻰ ﺍﻷﺷﺮﺍﺭ ﻳﺘﻠﻘﹼﻮﻥ ﺇﺷﻌﺎﻋﺎﺕ ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ ،١٢٤ﻭﻟﻜ ﻦ ﲟﺎ ﺃﻧﻬﻢ ﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻏﲑ ﺗﺎﺋﺒﲔ ،ﻭﺑﺪﻭ ِﻥ ﹶﺃ ﹾﻥ
ﺐ ﺑ ﺪ ﹶﻝ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣﺼ ﺪ ﺭ ﺗﹶﺄﻟﱡﻪ .ﻭﺗﻌﻮ ﺩ ﺧِﱪﺗﻬﻢ ِﻟ ﹸﻘﻮِ ﺓ ﻫ ِﺬ ِﻩ ﺍﻟﻨﺎﺭ ﺍﳌﹸﺤﺮﻗﺔ ﺇﱃ
ﺢ ﺍﻟﻨﻮ ﺭ ﺍﻹﳍﻲ ﻣﺼ ﺪ ﺭ ﺗﻌﺬﻳ ٍ
ﻳﺘﻮﺑﻮﺍ ،ﻓﻴﺼﺒ
ﻣﺴﺘﻮﻯ ﺗﻮﺑﺘِﻬﻢ ﺃﹶﻭ ﺧﻄﺎﻳﺎﻫﻢ.
ﺼﻮ ﺭ ﰲ ﺃﹶﻳﻘﻮﻧ ِﺔ ﺍﻟﺪﻳﻨﻮﻧ ِﺔ
ﺴ ﹸﺔ ﺗ
ﺲ ﺍﻟﻨﻌ ﻤ ِﺔ ﺍﻹﳍﻴِ ﺔ ﻓﺘﻜﻮﻥ ﳍﻢ ﺇﻣﺎ ﻧﻮﺭﹰﺍ ﺃﻭ ﻧﺎﺭﹰﺍ .ﺍﻟﻜﹶﻨﻴ ﺱ ،ﻛ ﱡﻞ ﺍﻟﻨﺎ ِ
ﺱ ﻳﺘ ﹶﻠﻘﱠﻮ ﹶﻥ ﻧ ﹾﻔ ﺍﻟﻨﺎ
ﲑ
ﻕ ﺍﻷﺷﺮﺍ ﺭ ﹶﻏ
ﺴ ِﻪ ﺗ ﻨﺒ ﻊ ﺃﹶﺎ ﺭ ﺍﻟﻨﺎ ِﺭ ﺍﻟﱠﱵ ﺗﺤ ِﺮ
ﺵ ﻧ ﹾﻔ ِ
ﷲ ،ﻭ ِﻣ ﻦ ﺍﻟﻌﺮ ِ
ﺵﺍِ
ﲔ ﻫﻢ ﰲ ﺍﻟﻨﻮ ِﺭ ﺍﻹﳍﻲ ﺍ ﹸﳌ ﻨﺒﻌِﺚ ِﻣ ﻦ ﻋﺮ ِ
ﹶﺃﻥﱠ ﺍﻟﻘِﺪﻳﺴ
ﲔ ﺇﱃ ﺩ ﺭ ﺟ ٍﺔ ﺗﻜﻮﻥ ﻟ ﻪ ﻧﺎﺭﹰﺍ ﻻ ﺗﻄﻔﺄ .١٢٥
ﺍﻟﺘﺎﺋﺒ
ﺾ ﺍﻵﺧ ﺮ ﳛﻴﻮ ﹶﻥ
ﺱ ﻳﺘﺤﺪﻭ ﹶﻥ ﺑﺎﻟﻨﻌ ﻤ ِﺔ ،ﻭﺍﻟﺒﻌ
ﺾ ﺍﻟﻨﺎ ِ
ﺸ ِﺮ ﻭﻳﻘﻮ ﹸﻝ ﺇﻥﱠ ﺑﻌ
ﲔ ﺍﻟﺒ
ﺍﻟﻘﺪﻳﺲ ﻣﻜﺴﻴﻤﻮﺱ ﺍﳌﹸﻌﺘﺮِﻑ ﻳﻤﻴﺰ ﺑ
ﺡ
ﺾ ﺑﺎﻟﻘﻮﻯ ﺍﻟﱵ ﺍﻗﺘﻨﻮﻫﺎ ﺩﺍﺧﻞ ﻛﻴﺎﻧِﻬﻢ ،ﺃﻣﺎﹼ ﺍﻵﺧﺮﻭ ﹶﻥ ﻓﻴﻠﺒﺜﻮ ﹶﻥ ﺧﺎﺭِﺟﹰﺎ ﻭﺗﻜﻮ ﹸﻥ ﻧﺎ ﺭ ﺍﻟﺮﻭ ِ
ﺧﺎﺭﺝ ﺍﻟﻨﻌﻤ ِﺔ ،ﻓﻴﺘﺄﻟﱠ ﻪ ﺍﻟﺒﻌ
ﷲ.١٢٦
ﺱ ﺍﳌﺆﻟﱢﻬﺔ ﺑﺎﻟﻨﺴﺒ ِﺔ ﺇﱃ ﻫﺆﻻﺀ ﹶﻟ ﻬﺒﹰﺎ ﺧﺎﺭﺟﻴﹰﺎ ،ﻻ ﳛﺘ ِﻤ ﹸﻠ ﻪ ﹸﻛ ﱡﻞ ﺍﻟﺬﻳ ﻦ ﺗﻘﺎﻭ ﻡ ﻣﺸﻴﺌﺘﻬﻢ ﺍ َ
ﺍﻟ ﹸﻘ ﺪ ِ
ﺕ ،ﻭﻟ ِﻜﻨﻪ
ﺕ ﺍﻟﺴﻤﻮﺍ ِ
ﺕ ﻻ ﻳﺴﺘﻄﻴ ﻊ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﻣﻠﻜﻮ ِ
ﺢ ﻷﺑﻨﺎﺋِﻬﺎ ﺃﻥﱠ ﻣﻦ ﻻ ﻳﺘﻮﺏ ﻗﹶﺒ ﹶﻞ ﺍﳌﻮ ِ
ﺿ
ﺴ ﹸﺔ ﺑﺸﻜ ٍﻞ ﻋﺎﻡ ﺗﻮ ِ
ﺍﻟﻜﹶﻨﻴ
ﺡ ﺍﷲ ﻭﻓﺮ ِﺣ ِﻪ.١٢٧
ﷲ ﺍﳌﹸﺤ ِﺮ ﹶﻗ ﹶﺔ ،ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻥ ﻳﺸﺎ ِﺭ ﻙ ﺑﺼﻼ ِ
ﻳﺨﺘِﺒ ﺮ ﻓﻘﻂ ﻗﻮ ﹶﺓ ﺍ ِ
ﺤﻜﻢ ﺍﻟﻨﻬﺎﺋﻲ ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ" .ﻓﺈﻧﻪ ﻫﻴ ﻦ
ﻕ ﻟﻠ ﻫﺬﻩ ﺍﻟﻮﺿﻌﻴﺔ ﻟﻸﺷﺮﺍﺭ ﻻ ﺗﺘﻐﻴﺮ ،ﻭﺍﳊﹸﻜ ﻢ ﻋﻠﻴﻬﻢ ﻏ
ﲑ ﻣﺘﻐﻴﺮ ،ﻭﻫﻮ ﺗﺬﻭ
ﺱ ﺃﻥ ﳝﻮﺗﻮﺍ
ﺐ ﹸﻃ ﺮ ِﻗ ِﻪ ﻳﻮ ﻡ ﺍﳌﻮﺕ" ) ﺳﲑﺍﺥ .(٢٦:١١ﻭﺃﻳﻀﹰﺎ "ﻛﻤﺎ ﻭﺿِﻊ ﻟﻠﻨﺎ ِ
ﺴ ِ
ﻱ ﺍﻹﻧﺴﺎﻥ ﲝ
ﻋِﻨ ﺪ ﺍﻟﺮﺏ ﺃﹶﻥ ﻳﺠﺎﺯ
ﻣﺮ ﹰﺓ ﹸﺛﻢ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺪﻳﻨﻮﻧﺔ" ) ﻋﺐ .(٢٧:٩
ﺡ ﺍﻟﺮﺍﻗﺪﻳﻦ ﺍﻷﺷﺮﺍﺭ ،ﻛﻤﺎ ﺍﻷﺑﺮﺍﺭ ،ﳛﺼﻠﻮﻥ ﻣﺒﺎﺷﺮ ﹰﺓ ﻋﻠﻰ ﻧﺘﻴﺠ ِﺔ ﺃﻓﻌﺎﳍﻢ ﻭﺇ ﹾﻥ ِﺑﺸﻜ ٍﻞ ﻏﹶﲑ ﻛﺎ ِﻣ ٍﻞ.
ﺃﺭﻭﺍ
ﺍﻷﺷﺮﺍﺭ ﺳﻴﻨﺎﻟﻮﻥ ﺍﳊﹸﺰ ﹶﻥ ﻭﺍﻷﺳﻰ ،ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﻳﺸﺒﻪ ﺇﱃ ﺣﺪ ﺑﻌﻴﺪ ﺍﻟﺮﻏﺒﺔ ﺑﺎﻟﺘﺤﺮﺭ ﻣﻦ ﺳﺠ ٍﻦ ﻣﻄﺒ ٍﻖ ﺩﻭﻥ ﺃﻳِ ﺔ ﺇﻣﻜﺎﻧﻴٍ ﺔ
ﻟﻠﻨﻮﻡ ﻓﻴﻪ ﺃﻭ ﻟﻸﻛﻞ ﺃﻭ ﻟﻠﻘﺎ ِﺀ ﺃﻱ ﻛﺎﺋ ٍﻦ ﺁﺧﺮ ،ﻭﻫﻠﻢ ﺟﺮﺍ ...ﻫﺬﺍ ﺍﻷﱂ ﻭﻣﺎ ﻳﺴﺘﺘِﺒ ﻌ ﻪ ﳚﻌﻞ ﻣﻦ ﺍﻟﻮﺿﻊ "ﺟﻬﻨﻢ ﺣﻘﻴﻘﻴﺔ"
ﺼ ﺪ ِﺭ ﺳﻌﺎ ﺩِﺗﻬِﻢ ﻭ َﹶﻓ ﺮ ِﺣﻬِﻢ ،ﻋﻦ ﺍﷲ.
ﺻﺮﻭﺍ ،ﺑﺎﺧﺘِﻴﺎ ِﺭﻫِﻢ ﻭﺇﺭﺍ ﺩِﺗﻬِﻢ ،ﻋﻠﻰ ﻗﺮِﺍ ِﺭﻫِﻢ ﺑﺎﻟﺒﻌ ِﺪ ﻋ ﻦ ﻣ
ﹸﻛ ﱡﻞ ﺫﻟﻚ ﻷﻧﻬﻢ ﺃﹶ
ﺖ ﱂ ﻳ ﻌ ﺪ
ﻕ ﻣﺘﻌﺪ ﺩ ٍﺓ ،ﺣﻴﺚ ﺍﻟﻮﻗ
ﻉ ﻋﺪٍ ﺓ ﻭ ﹸﻃ ﺮ ٍ
ﺕ ﻳﻜﹸﻮ ﹸﻥ ﺑﺄﻧﻮﺍ ٍ ﺃﻓﺮﺍﻡ ﺍﻟﺴﺮﻳﺎﱐﹼ ﺍﻟﻘﺪﻳﺲ ﻳﻘﻮ ﹸﻝ ِﺇﻥﱠ ﻋﺬﺍ
ﺏ ﺍﻷَﺷﺮﺍ ِﺭ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﺖ ﺗﻮﺑﺔ ،ﻳﻘﻮﻝ:
ﻭﻗ
123ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﻨﺎﺭ ﺩﺍﺭ ﺍﻟﻨﻘﺎﺵ ﺑﲔ ﳎﻤﻊ " ﻓﻠﻮﺭﺍﺭﺍ -ﻓﻠﻮﺭﻧﺘﺴﺎ " ،ﺍﳌﻨﺎﺩﻱ ﺑﻌﻘﻴﺪﺓ " ﺍﳌﻄﻬﺮ " ،ﻭﺑﲔ ﺍﻟﻘﺪﻳﺲ ﻣﺮﻗﺲ ﺍﻷﻓﺴﺴﻲ ﺍﻟﱠﺬﻱ
ﺤ ﺪ ﻫﺬﺍ ﺍﳌﻌﺘﻘﺪ .
ﺿ
124
ﲔ
ﲔ ﺍﻟﺼﺎﳊ
ﺐ ﻋﻠﻰ ﺍﳌﺆﻣِﻨ
ﰲ ﺍﻟﺘﺮﺍﺙ ﺍﳌﺴﻴﺤﻲ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﻫﻮ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﺭﺁﻩ ﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﻃﻮﺭ ﺛﺎﺑﻮﺭ ﻭﺍﻹﲢﺎﺩ ﺬﺍ ﺍﻟﻨﻮﺭ ﻳﺴ ﹸﻜ
ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺴﻼ ِﻡ ﻭﺍﻟ ﹶﻔﺮﺡ.ﺭﺍﺟﻊMileant, Bishop Alexander :ref.above, p.p 4.:
125
ﺁﻟﻴﻔﻴﺰﻭﺑﻮﻟﻮﺱ ،ﺍﻷﺏ ﺃﻧﻄﻮﻧﻴﻮﺱ :ﺯﺍﺩ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ ،ﺗﺮﲨﺔ ﺍﻷﺏ ﻗﺴﻄﻨﻄﲔ ﻳﻨﻲ ،ﺻﻔﺤﺔ .٣٢٥
126
ﻟﻮﺳﻜﻲ ،ﻓﻼﺩﳝﲑ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .١٤٩
127
Hierotheos, Metrop. of afpaktos :ref.above, p.p 8.
32
ﻕ ﻋﺪﻳﺪ ﹲﺓ
ﻚ ﺃﻣﺎﻛ ﻦ ِﻋﺪ ﹲﺓ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ .ﻭﻛﻤﺎ ﺗﻮﺟﺪ ﹸﻃ ﺮ
ﻕ ﻋﺪﻳ ﺪ ﹲﺓ ﻟﻠﺨﻼﺹ ،ﺗﻮﺟﺪ ﻛﺬﻟ
"ﻛﻤﺎ ﺗﻮﺟﺪ ﹸﻃ ﺮ
ﺤﺴﺮﻭ ﹶﻥ ﻭﻳﺬﺭﻓﻮ ﹶﻥ ﺩﻣﻮﻋﹰﺎ ﻣﺮ ﹰﺓ ﺣﲔ ﻳﺴﻤﻌﻮﻥ
ﻕ ﻋﺪﻳﺪﺓ ﻟﻠﻌﺬﺍﺏ ﰲ ﺍﳉﺤﻴﻢ ...ﺇﻧﻬﻢ ﺳﻴﺘ
ﻟﻠﺨﻄﻴﺌﺔ ﻭﺍﻹﰒ ،ﺗﻮﺟﺪ ﹸﻃ ﺮ
ﻚ ﻭﺍﺫﻫﺐ" )ﻣﺖ .(١٤:٢٠ﺗﺮﻯ ﺇﱃ ﺃﻳﻦ
ﻓﻠﻴﻘﺬﻑ ﺑﺎﳋﻄﺄﺓ ﺇﱃ ﺍﳉﺤﻴ ِﻢ" )ﻣﺰ (١٧:٩ﺃﻭ ﺍﳊﻜﻢ ﺍ ﹸﳌﱪﻡ " ﺧ ِﺬ ﺍﻟﺬﻱ ﻟ
ﻳﺬﻫﺒﻮﻥ؟ ﺇﻧﻬﻢ ﻟﺴﻮﻑ ﻳﺬﻫﺒﻮ ﹶﻥ ﺇﱃ ﺣﻴﺚ ﻗﻴ ﹶﻞ ﳍﻢ ":ﺍﺫﻫﺒﻮﺍ ﻋﻨﻲ ﻳﺎ ﻣﻼﻋﲔ ﺇﱃ ﺍﻟﻨﺎﺭ ﺍﻷﺑﺪﻳﺔ" )ﻣﺖ .(٤١:٢٥
ﻭﺳﻴﺴﻤﻌﻮ ﹶﻥ ﺍﻟﻘﻮﻝ" :ﺍﺭﺑﻄﻮﺍ ﻳﺪﻳ ِﻪ ﻭﺭﺟﻠﹶﻴ ِﻪ ﻭ ﺧ ﹸﺬﻭ ﻩ ﻭﺍ ﹾﻃ ﺮ ﺣﻮ ﻩ ﰲ ﺍﻟﻈﹸﻠ ﻤ ِﺔ ﺍﳋﺎﺭﺟﻴِ ﺔ" ) ﻣﺖ .(٣:٢٢
ﻒ ﺃﻳﻀﹰﺎ" :ﺇﻧﻬﻢ ﺑﻌﺪ ﺍﻧﻔﺼﺎﳍﻢ ﻋﻦ ﹸﻛﻞﱢ ﺍﻟﺼﺪﻳﻘﲔ
ﺇﻧﻬﻢ ﺳﻴﺠﻤﻌﻮ ﹶﻥ ﻛﺎﻟﺰﺅﺍﻥ ﻭﻳﻄ ﺮﺣﻮﻥ ﰲ ﺃﺗﻮ ِﻥ ﺍﻟﻨﺎﺭ" .١٢٨ﻭﻳﻀﻴ
ﺡ ﻭﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﳊﻘﻴﻘﻲ ،ﻭﺳﻴﻘﺘﺮﺑﻮﻥ ﻣﻦ ﺃﻣﺎﻛﻦ ﺍﻟﻌﺬﺍﺏ
ﺳﻴﺒﺘﻌﺪﻭﻥ ﻋﻦ ﺍﷲ ،ﻭﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ،ﺗﺎِﻟﻴﺎ ،ﺃﻥ ﻳﻌﺎﻳﻨﻮﺍ ﺍﻟﻔﺮ
ﻭﻳﺘﻮﺯﻋﻮﻥ ﻓﻴﻬﺎ".١٢٩
ﺍﻟﻘﺪﻳﺲ ﺇﻏﻨﺎﻃﻴﻮﺱ ﺑﺮﻳﺎﻧﺸﺎﻧﻴﻨﻮﻑ ﻳﺆﻛﱢ ﺪ ﺗﻨﻮﻉ ﺍﻟﻌﺬﺍﺑﺎﺕ ﻟﻸﺷﺮﺍﺭ ﺑﻌﺪ ﺍﳌﻮﺕ ﲟﻘﻴﺎﺱ ﺣﺎﹶﻟﺘِﻬﻢ ﻭﻣﺪﻯ ﺍﻧﺼﻴﺎ ِﻋﻬِﻢ
ﻟﻀﻤﺎِﺋ ِﺮﻫِﻢ ﻓﻴﻘﻮﻝ:
ﺐ ﺍﻟﺬﻱ ﻻ ﻗﻴﺎﺱ ﻟﻪ ،ﻭﺍﻟﺴﺠ ﻦ
ﻚ ﺍﻟﺒﺤ ﺮ ﺍﻟﺮﻫﻴ
ﺴ
" ﻋﺪﺩ ﺑﺘﻮﺍﺗ ٍﺮ ﺍﻟﺘﺤﺴﺮﺍﺕ ﺍﻷﺑﺪﻳِ ﺔ ﺍﻟﱵ ﺗﻨﺘ ِﻈ ﺮ ﺍﳋﹶﻄﺄ ﹶﺓ ...ﺍﺳﺘﺤﻀِﺮ ﻟﻨﻔ ِ
ﻉ
ﻒ ِﻣ ﻦ ﺃﹶﻗﺴﺎ ٍﻡ ِﻋﺪٍ ﺓ ،ﻭﺃﹶﻧﻮﺍ ٍ
ﺍﻟﺬﻱ ﻫﻮ ﺍﳉﺤﻴﻢ )ﺭﺅ .(٣-١:٢٠ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺍﻗﻊ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻠﻨﺎﺱ .ﹶﻓﺴِﺠ ﻦ ﺍﳉﺤﻴ ِﻢ ﻳﺘﺄﻟﱠ
ﺕ ﺎ ﻳﺘﻘﺎﺿﻰ ﹸﻛ ﱡﻞ ﺇﻧﺴﺎ ٍﻥ ﺃﹸﺟ ﺮ ﹶﺓ ﺃﻋﻤﺎﻟﻪ ﺍﻟﱵ ﻗﺎﻡ ﺎ ﺃﺛﻨﺎﺀ ﺣﻴﺎﺗﻪ ﻋﻠﻰ ﺍﻷﺭﺽ .ﻭﺍﻟﺴﺠ ﻦ ﺃﺑﺪﻱ ﰲ ﹸﻛﻞﱢ
ﻛﺜﲑ ٍﺓ ِﻣ ﻦ ﺍﻟﻌﺬﺍﺑﺎ ِ
ﺍﻷﻗﺴﺎ ِﻡ ،ﻭﻛﺬﺍ ﻫﻲ ﺍﻟﻌﺬﺍﺑﺎﺕ .ﻭﻓﻴﻪ ﺗﻬﻴ ِﻤ ﻦ ﺍﻟﻈﹸﻠ ﻤ ﹸﺔ ﺍﻷﺑﺪﻳ ﹸﺔ ﺍﻟﱵ ﻳﻌﺴ ﺮ ﺍﺧﺘﺮﺍﻗﹸﻬﺎ ﻭﺍﻟﻨﻔﺎﺫ ﺇﻟﻴﻬﺎ ،ﻭﰲ ﺍﻟﻮﻗﺖ ﻋﻴﻨِﻪ
ﻱ ﻓﻘﻂ .ﺍﻟﻨﺘﺎﻧﺔ ﰲ ﺍﳉﺤﻴﻢ
ﺗﺸﺘﻌ ﹸﻞ ﺍﻟﻨﺎ ﺭ ﺍﻟﱵ ﻻ ﺗﻄﻔﺄ ،ﺑﻘﻮٍ ﺓ ﳑﺎِﺛ ﹶﻠ ٍﺔ ﻟﻠﻈﻼﻡ ﺍﻟﺪﺍﻣﺲ .ﻟﻴﺲ ﰲ ﺍﳉﺤﻴﻢ ﺎﺭ ،ﺑﻞ ﻟﻴ ﹲﻞ ﺃﺑﺪ
ﻕ ...ﺍﳉﺤﻴﻢ ﻻ ﻳﻬﺪﺃ ﻭﻻ ﻳﻨﺎﻡ ،ﺑﻞ ﻳﻘﺮﺽ ﻭﻳﻘﺮﺽ ﻣﻠﺘﻬﻤﹰﺎ ﺳﺠﻨﺎﺀ ﺍﳉﺤﻴﻢ ﺩﻭﻥ ﺃﻥ ﻳﺘ ِﻠﻔﹶﻬﻢ ﺃﻭ ﻳﺴﺤﻖ
ﻻ ﺗﻄﺎ
ﺲ
ﺽ ﺍﻟﻨﻔ ِ
ﺕ ﻫﻲ ﺃﺷﺪ ﺃﻣﺮﺍ ِ
ﻭﺟﻮﺩﻫﻢ ،ﻭﺃﻳﻀﹰﺎ ﺩﻭﻥ ﺃﻥ ﻳﺸﺒﻊ ...ﻓﻬﺆﻻﺀ ﻳﻜﺘﻮﻭ ﹶﻥ ﰲ ﺍﳉﹶﺤﻴﻢ ِﰲ ﺃﹶﻟ ٍﻢ ﻻ ﻳﻄﺎﻕ ،ﻭﻋﺬﺍﺑﺎ ٍ
ﺇﻳﻼﻣﺎﹰ ،ﺃﻋﲏ ﺎ ﺍﻟﻴﺄﺱ".١٣٠
ﺼﻠﹼﻲ
ﷲ ﺍﻟﻮﺍ ِﺳ ﻌ ِﺔ ﻭﻻ ﺗﻔ ﹸﻘ ﺪ ﺍﻷ ﻣﻞﹶ ،ﺗ
ﺕ ﻭﺿ ِﻌﻴِ ﺔ ﺍﻷﺷﺮﺍ ِﺭ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻜﹶﻨﻴﺴ ﹶﺔ ﺛﺎِﺑﺘ ﹲﺔ ﻋﻠﻰ ﺍﻟﺮﺟﺎﺀِ ﺑﺮﲪ ِﺔ ﺍ ِ
ﻣﻊ ﺛﹶﺒﺎ ِ
ﺸ ِﺮ ﻻ ﻋﻠﻰ ﻋﺪِﻟ ِﻪ .ﻓﺘﺼﻠﹼﻲ ﻣﻦ ﺃﺟﻞ ﲨﻴ ِﻊ ﺍﻟﺮﺍﻗﺪﻳﻦ ﺣﱴ ﺃﻭﻟﺌﻚ ﺍﳌﻀﺒﻮﻃﲔ ﰲ ﺍﳉﺤﻴﻢ
ﻣﺘِ ﻜ ﹶﻠ ﹰﺔ ﻋﻠﻰ ﺭﲪﺔ ﺍﷲ ﻭﳏﺒِﺘ ِﻪ ﻟﻠﺒ
ﺱ ﻋﺒﻴ ِﺪ ﻙ ﺍﻟﺴﺎﺑ ِﻖ ﺭﻗﺎﺩﻫﻢ ﻣﻦ ﺁﺑﺎﺋﻨﺎ
ﺐ ﻟﻶﺏ ﺍﻟﻌﻠﻲ ...ﺃﺭﺡ ﻧﻔﻮ
ﺖ ﻳﺎ ﺭﺏ ﺍِ ﺪ ﺍﻟﺪﺍﺋﻢ ،ﺍﻹﺑﻦ ﺍﳊﺒﻴ
ﻭﺗﻘﻮﻝ ..." :ﺃﻧ
ﺕ
ﻭﺇﺧﻮﺗﻨﺎ ،ﻭﺳﺎﺋﺮ ﺃﻗﺎﺭﺑﻨﺎ ﺑﺎﳉﺴ ِﺪ ﻭﲨﻴ ِﻊ ﺃﺑﻨﺎﺀ ﺍﻹﳝﺎﻥ ...ﻳﺎ ﻣ ﻦ ﺃﻫﻠﻨﺎ ﻷ ﹾﻥ ﻳﻘﺒ ﹶﻞ ﻣﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﻴ ِﺪ ﺍﳋﻼﺻﻲ ﺗﻮﺳﻼ ٍ
ﺕ
ﲔ ﻓﻴ ِﻪ ﺭﺍﺣ ﹰﺔ ﻣ ﻦ ﺍﳌﹸﺤﺰﻧﺎ ِ
ﲔ ﰲ ﺍﳉﺤﻴﻢ ،ﻭ ﻣﻨﺤﻨﺎ ﺁﻣﺎ ﹰﻻ ﻋﻈﻴﻤ ﹰﺔ ﰲ ﺃﻥ ﻳﺮ ِﺳ ﹶﻞ ﺇﱃ ﺍﳌﻀﺒﻮﻃ
ﺍﺳﺘﻐﻔﺎﺭﻳ ﹰﺔ ِﻣ ﻦ ﺃﺟ ِﻞ ﺍﳌﻀﺒﻮﻃ
ﺍﳌﹸﺴﺘﻮﻟﻴ ِﺔ ﻋﻠﻴﻬﻢ ،ﻭﺗﻌﺰﻳ ﹰﺔ ﻣﻦ ﹶﻟ ﺪﻧ ﻪ".١٣١
128ﺍﻟﻘﺪﻳﺲ ﺃﻓﺮﺍﻡ ﺍﻟﺴﺮﻳﺎﱐ ،ﺗﺮﲨﺔ ﺍﻷﺏ ﺃﻓﺮﺍﻡ ﻛﲑﻳﺎﻛﻮﺱ ،ﺻﻔﺤﺔ .٥٥٢
129
ﻒ ِﻣ ﻦ ﻓﹶﺮ ٍﺩ ﺇﱃ ﺁﺧﺮ.
ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٥٥٣ﺑﺎﻟﻄﱠﺒﻊ ﺍﳊﺪﻳﺚ ﻫﻨﺎ ﻋﻦ ﺣﺎﻟﺔ ﺍﻟﻌﺬﺍﺏ ﺍﻟﱠﱵ ﲣﺘﻠ
130
ﺑﺮﻳﺎﻧﺸﺎﻧﻴﻨﻮﻑ ،ﺍﻟﻘﺪﻳﺲ ﺍﻏﻨﺎﻃﻴﻮﺱ :ﺗﻘﺪﻣﺔ ﺇﱃ ﺭﻫﺒﻨﺔ ﻣﻌﺎﺻﺮﺓ ،ﺗﺮﲨﺔ ﺍﻷﺏ ﻣﻨﻴﻒ ﲪﺼﻲ ،ﺻﻔﺤﺔ .١٥٢
131ﺭﺍﺟﻊ :ﻳﺎﺯﺟﻲ ،ﺍﻷﺳﻘﻒ ﻳﻮﺣﻨﺎ ) ﺇﻋﺪﺍﺩ( :ﻛﺘﺎﺏ ﺧﺪﻣﺔ ﺍﻟﻜﺎﻫﻦ ،ﺻﻔﺤﺔ .٤٨٥-٤٨٤
33
ﺢ ﺃﻳﻀﹰﺎ
ﺍﷲ ﻳﺴﻌﻰ ﺩﺍﺋﻤﹰﺎ ﻟﻺﻗﺘﺮﺍﺏ ﻣﻦ ﺍﻹﻧﺴﺎﻥ .١٣٢ﺣﺘﻰ ﺍﻧ ﻪ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻘﺪﻳﺲ ﺑﻄﺮﺱ :ﺇﻥﱠ "ﺍﳌﺴﻴ
ﺴ ِﺪ ﻭﻟﻜﻦ ﻣﺤﻴﻰ ﰲ ﺍﻟﺮﻭﺡِ،
ﳉ
ﺗﺄﻟﱠ ﻢ ﻣﺮ ﹰﺓ ﻭﺍ ِﺣ ﺪ ﹰﺓ ﻣﻦ ﺃﺟ ِﻞ ﺍﳋﻄﺎﻳﺎ ،ﺍﻟﺒﺎﺭِ ﻣ ﻦ ﺃﹶﺟ ِﻞ ﺍﻷﲦﺔِ ،ﻟﻜﻲ ﻳ ﹶﻘﺮﺑﻨﺎ ﺇﱃ ﺍﷲ ﻣﻤﺎﺗﹰﺎ ﺑﺎ ﹶ
ﲔ ﻛﺎﻧﺖ ﺃﻧﺎ ﹸﺓ ﺍﷲ ﺗﻨﺘ ِﻈ ﺮ ﰲ ﺃﻳﺎ ِﻡ ﻧﻮﺡ"...
ﺖ ﻗﺪﳝﹰﺎ ﺣ
ﺼ
ﺡ ﺍﻟﱵ ﰲ ﺍﻟﺴﺠ ِﻦ ﺇﺫ ﻋ
ﺐ ﹶﻓ ﹶﻜ ﺮ ﺯ ﻟﻸﺭﻭﺍ ِ
ﺍﻟﺬﻱ ﻓﻴ ِﻪ ﺃﻳﻀﹰﺎ ﹶﺫ ﻫ
ﺼﺮﹰﺍ ﻋﻠﻰ
ﳊﺐ ﺍﻹﳍﻲ ﰲ ﺣﻴﺎِﺗ ِﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻭﻳﺒﻘﻰ ﻣ ِ
ﺾ ﺫﻟﻚ ﺍ ﹸ
)١ﺑﻂ (٢٠-١٨:٣ﻟﻜﻦ ﺍﻹﻧﺴﺎ ﹶﻥ ﺍﻟﺸﺮﻳ ﺮ ﻳﺮ ﹸﻓ
ﺾ ﻫ ﻮ ﺃﺣ ﺪ ﻣﻌﺎﱐ "ﺍﻟﺘﺠﺪﻳﻒ ﻋﻠﻰ
ﺭﻓﻀﻪ ،ﻭﻳﺒﻘﻰ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﳌﻤﺎﺕ ﻣﺘﻤﺴﻜﹰﺎ ﺬﺍ ﺍﻟﺮﻓﺾ ﻭﻳﺘﺸﺒﺚ ﺑﻪ .ﻭﻫﺬﺍ ﺍﻟﺮﻓ
ﻉ ﺇﻧ ﻪ ﻟﻦ ﻳﻐﻔﹶﺮ ﻻ ﰲ ﻫﺬﺍ ﺍﻟﺪﻫﺮ ﻭﻻ ﰲ ﺍﻟﺪﻫﺮ ﺍﻵﰐ )ﻣﺖ-٣١:١٢
ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ" ،١٣٣ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺮﺏ ﻳﺴﻮ
ﺨﻠﱢ ﺪ ﻩ ﺑﺄﻥ ﺗﺪ ﺧ ﹶﻞ ﺇﱃ ﻗﹶﻠِﺒ ِﻪ ،ﻭﺍﷲ ﻻ ﻳﺪ ﺧ ﹸﻞ ﻋ ﻨ ﻮ ﹰﺓ ﺑ ﹾﻞ ﻛﻤﺎ ﻳﻘﻮﻝ
ﻀﻨﻪ ﻭﺗ
.(٣٢ﺍﻟﺸﺮﻳ ﺮ ﻻ ﻳﺴﻤﺢ ﶈﺒِ ﺔ ﺍﷲ ﺍﻟﱵ ﲢﺘ ِ
ﺏ ﺃﺩ ﺧ ﹸﻞ ﻭﺃﺗ ﻌﺸﻰ ﻣﻌ ﻪ ﻭﻫﻮ ﻣﻌﻲ" )ﺭﺅ
ﺢ ﺍﻟﺒﺎ
ﻒ ﻋﻠﻰ ﺍﻟﺒﺎﺏِ ﻭﺃﻗﺮﻉ ،ﺇ ﹾﻥ ﺳ ِﻤ ﻊ ﺃ ﺣ ﺪ ﺻﻮﰐ ﻭﻓﺘ
ﺍﻟﺮﺏ ":ﻫﺎﺀﻧﺬﺍ ﻭﺍﻗ
.(٢٠:٣
ﺢ.
ﺝ -ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻠﱠﺬﻳ ﻦ ﹶﻟ ﻢ ﻳﻌﺮِﻓﻮﺍ ﺍﳌﹶﺴﻴ
ﺕ ﻭﻫ ﻮ ِﻃ ﹾﻔ ﹲﻞ ﻭﱂ ﻳﻌﺘﻤِﺪ ﺑﺎﺳ ِﻢ
ﻉ ،ﹶﻓﻤِﻨﻬﻢ ﻣ ﻦ ﻣﺎ
ﺍﻟﺬﻳﻦ ﻟﹶﻢ ﻳﻌﺮﻓﻮﺍ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﻫﻢ ﻣﺘﻌﺪﺩﻭ ﺍﻟﻮﺟﻮ ِﻩ ﻭﺍﻷﻧﻮﺍ ِ
ﺕ ﻳﻨﺎﺩﻱ" :ﺗﻮﺑﻮﺍ ﻓﻘﺪ
ﺼ ﹾﻠﻬﻢ ﹶﺃﻱ ﺻﻮ ٍ
ﺍﻟﺮﺏ؛ ﻭﻣِﻨﻬﻢ ﻣ ﻦ ﻭِﻟ ﺪ ﰲ ﺑﻘﻌ ٍﺔ ﺑﻌﻴﺪ ٍﺓ ﹸﻛﻞﱠ ﺍﻟﺒﻌ ِﺪ ﻋﻦ ﺍﻟﺒﺸﺎﺭ ِﺓ ﺑﺎﳌﺴﻴﺢ ،ﻭﱂ ﻳ ِ
ﺸﻮ ﻫ ﹲﺔ ﻟِﺼﻮ ﺭ ِﺓ ﺍﻟﺴﻴﺪِ ،ﺗﺪﻳﻨﻬﺎ
ﺸﻮ ﻫ ﹲﺔ ﻭ ﻣ
ﲑ ﺍﻟﺒِﺸﺎ ﺭﺓِ ،ﺗﻌﺎﻟﻴ ﻢ ﻣ
ﺻ ﹶﻠﺖ ﺇﻟﻴ ِﻪ ﻏ
ﺕ ﺍﻟﺴﻤﻮﺍﺕ"؛ ﻭﻣﻨﻬﻢ ﻣ ﻦ ﻭ
ﺏ ﻣﻠﻜﻮ
ﺍﻗﺘﺮ
ﺍﳌﹶﺴﻴﺤﻴ ﹸﺔ ﻷﻧﻬﺎ ﺗﺆﺩﻱ ِﺑ ﻤ ﻌﺘﻨِﻘﻴﻬﺎ ﺇﱃ ﺍﳍﹶﻼﻙ .ﻭﻳﻮﺟﺪ ﺃﻳﻀﹰﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻭﺇﻥ ﻣﺎﺗﻮﺍ ﰲ ﺍﳋﻄﺎﻳﺎ ﻓﺈﻧﻬﻢ ﻗﺪ
ﺡ.
ﻭﺿﻌﻮﺍ ﻫﻬﻨﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﺪﺍﺀَﺓ ﺗﻮﺑﺘﻬﻢ ﻭ ﺣﻮﻭﺍ ﰲ ﻧﻔﻮ ِﺳﻬِﻢ ﺑﺬﻭ ﺭ ﺍﻟﺼﻼ ِ
ﻉ ﻭﺃﻭﺻﻰ ﺑﻪ" :ﻣﻦ ﻻ ﻳﻮﻟﹶﺪ ِﻣ ﻦ ﺍﳌﺎ ِﺀ
ﲑ ﺍ ﹸﳌ ﻌﻤﺪﻳﻦ ،ﻓﺎﻟﻜﹶﻨﻴﺴ ﹸﺔ ﺗ ﻌﻠﱢﻢ ﻣﺎ ﻗﺎﻟ ﻪ ﺍﻟﺮﺏ ﻳﺴﻮ
ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻸﻃﻔﺎﻝ ﻏ ِ
ﺺ ﻭ ﻣ ﻦ ﻻ ﻳﺆﻣﻦ ﻳﺪﺍﻥ"
ﻭﺍﻟﺮﻭﺡ ﻻ ﻳﺪﺧﻞ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ" )ﻳﻮ .(١٥:٣ﻭﺃﻳﻀﹰﺎ ﻗﻮﻟﹶﻪ" :ﻣﻦ ﺁ ﻣ ﻦ ﻭﺍﻋﺘ ﻤ ﺪ ﺧ ﹸﻠ
)ﻣﺮ.(١٦:١٦
ﺸﺮِ ،ﻭﺍﻟﻄﻔ ﹸﻞ ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﻳﺒﺪﻭ ﺑﺮﻳﺌﹰﺎ
ﺹ ﺍﻟﺒ
ﺸﺪ ﺩ ﺍﻟﻜﻨﻴﺴ ﹸﺔ ﻋﻠﻰ ﻓﻌﺎﻟﻴِ ﺔ ِﺳﺮ ﺍﳌﻌﻤﻮﺩﻳﺔ ﻛﻌﻄﻴِ ﺔ ﺍﷲ ﳋﻼ ِ
ِﻣ ﻦ ﻫﺬﺍ ﺍﳌﹸﻨ ﹶﻄ ﹶﻠ ِﻖ ﺗ
ﺱ ﺑﺎﻟﻨِﻌ ﻤ ِﺔ
ﲑ ﻣﺘﻘﺪٍ
ﺴ ﺪ ﻫﻮ ،ﻓﻬﻮ ﻏ
ﺴ ِﺪ ﺟ
ﺴ ِﺪ ﻭﲟﺎ ﹶﺃﻥﱠ ﺍﳌﻮﻟﻮ ﺩ ِﻣ ﻦ ﺍﳉ
ﳉ
ﺑﺴﺒﺐ ﻋﺪﻡ ﻭﻋﻴ ِﻪ ﻟﻠﺨﻄﻴﺌﺔ ،ﺇﻻﹼ ﺃﻧﻪ ﻣﻮﻟﻮ ﺩ ِﻣ ﻦ ﺍ ﹶ
ﺡ ﺍﻟ ﹸﻘﺪﺱ ِ،
ﻷﻥﱠ ﺍﻟﻘﺪﺍﺳ ﹶﺔ ﻻ ﺗﻮﺟﺪ ﻓﻴﻨﺎ ﺑﺎﻟﻔِﻄﺮ ِﺓ ﻭﺇﻧﻤﺎ ﲢﺘﺎﺝ ﺇﱃ ﺟﻬ ٍﺪ ﺑﺸﺮﻱ ﻳﺘﺂﺯﺭ ﺑﺎﻟﻨِﻌ ﻤ ِﺔ ﺍﻹﳍﻴﺔِ ،ﺑﻨﻌﻤ ِﺔ ﺍﻟﺮﻭ ِ
ﳉﺪﻳﻦ
ﻭﻛﻼﻫﻤﺎ ﻏﲑ ﻣﺘﻮﺍﺟ ٍﺪ ﰲ ﺍﻷﻃﻔﺎﻝ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻥﱠ ﺍﻟﻈﹸﻠ ﻤ ﹶﺔ ﻗﺒ ﹶﻞ ﺍﳌﻌﻤﻮﺩﻳِ ﺔ ﺗﻐﺸﻰ ﺍﻟﺬِﻫﻦ ﻣﻦ ﺟﺮﺍ ِﺀ ﺧﻄﻴﺌ ِﺔ ﺍ ﹶ
ﺍﻷ ﻭﹶﻟﻴﻦ ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﻘﺪﻳﺲ ﻧﻴﻘﻮﺩﳝﻮﺱ ﺍﻵﺛﻮﺳﻲ.١٣٤
ﺝ
ﺙ ﻧِﺘﺎ
ﺍﻷﻃﻔﺎ ﹸﻝ ﻭﺇ ﹾﻥ ﻛﺎﻧﻮﺍ ﱂ ﻳﺨﻄﺌﻮﺍ ﻋﻠﻰ ﺻﻌﻴﺪ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﻌ ﻤ ِﻠﻴِ ﺔ ﺇﻻﹼ ﺃﻢ ﻣﻮﻟﻮﺩﻭﻥ ﰲ ﺑﻴﺌ ِﺔ ﺍﳋﻄﻴﺌﺔ ،ﰲ ﻋﺎ ٍﱂ ﺗﻮﺍﺭ ﹶ
ﺍﳋﻄﻴﺌﺔِ ،ﺃﻱ ﺍﻟﻔﹶﺴﺎ ﺩ ﻭﺍﳌﻮﺕ.
132
ﺑﻨﺪﱄ ،ﻛﻮﺳﱵ ،ﻭﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺆﻟﻔﲔ :ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﺴﻴﺤﻴِ ﺔ ،ﺻﻔﺤﺔ .٢٨٤-٢٨٣
133
ﺑﻨﺪﱄ ،ﻛﻮﺳﱵ :ﺍﷲ ﻭﺍﻟﺸﺮ ﻭﺍﳌﹶﺼﲑ ،ﺻﻔﺤﺔ .٢٥٢
134
ﺍﻵﺛﻮﺳﻲ ،ﺍﻟﻘﺪﻳﺲ ﻧﻴﻘﻮﺩﳝﻮﺱ :ﻧﺼﺎﺋﺢ ﺃﻭ ﺇﺭﺷﺎﺩﺍﺕ ﺭﻭﺣﻴﺔ ﰲ ﺣﻔﻆ ﺍﳊﻮﺍﺱ ﺍﳋﻤﺲ ،ﺗﺮﲨﺔ ﺍﻷﺏ ﻣﻨﻴﻒ ﲪﺼﻲ ،ﺻﻔﺤﺔ .١٦
34
ﲑ ﺑﻨﻮ ِﺭ
ﺹ ﻭﺍﻹﺳﺘﻨﺎﺭ ﹸﺓ ﻭﺍﻟﻘﺪﺍ ﺳ ﹸﺔ ،ﻭ ﹸﻛ ﱡﻞ ﻣ ﻦ ﻻ ﻳﻨﺎ ﹸﻝ ﻫﺬﺍ ﺍﻟﺴﺮ ﻻ ﻳﺴﺘﻨ
ﺍﳌﻌﻤﻮﺩﻳ ﹸﺔ ﺍﻟﱵ ﻫﻲ ﺍﻟﻮﻻﺩ ﹸﺓ ِﻣ ﻦ ﻓﻮﻕ ،ﻓﻴﻬﺎ ﺍﳋﻼ
ﲑ ﺍ ﹸﳌ ﻌﻤﺪﻳﻦ ﻻ ﻳ ﻤﺠﺪﻭ ﹶﻥ ﻭﻻ
ﺱ ﺍﻟﻼﻫﻮﰐﹼ " :ﺍﻷﻃﻔﺎ ﹸﻝ ﻏ
ﺲ ﻏﺮﻳﻐﻮﺭﻳﻮ
ﲔ ﺍﻷﻣﻮﺍﺕ .ﻟﺬﺍ ﻳﻘﻮﻝ ﺍﻟﻘﺪﻳ
ﺢ ﺍﻟﻘﺎﺋﻢ ﻣﻦ ﺑ ِ
ﺍﳌﺴﻴ ِ
ﺼﻴﺔﹰ ،ﻟﺬﺍ ﻓﻬﻢ ﻻ
ﲔ ﺑﺎﳌﻌﻤﻮﺩﻳﺔ ،ﺇﻻﹼ ﺃﻧﻬﻢ ﱂ ﻳﺮﺗﻜﺒﻮﺍ ﺧﻄﻴﹶﺌ ﹰﺔ ﺷﺨ ِ
ﲑ ﻣﻘﺪﺳ
ﲑ ﻣﺴﺘﻨﲑﻳ ﻦ ﻭ ﹶﻏ
ﻳ ﻌﺬﱠﺑﻮ ﹶﻥ ،ﻷﻧﻬﻢ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻏ
ﺤﻘﹼﻮ ﹶﻥ ﻛﺮﺍﻣ ﹰﺔ ﻭﻻ ﻗﹶﺼﺎﺻﹰﺎ ".١٣٥
ﻳﺴﺘ ِ
ﻁ ﺃﻭﻏﺴﻄﲔ ﻳﻘﻮ ﹸﻝ ﺇﻥﱠ ﻣِﺜﻞ ﻫﺆﻻﺀ ﺍﻷﻃﻔﺎﻝ ﻳﻜﻮﻧﻮﻥ ﰲ ﺣﺎﹶﻟ ِﺔ ﺣِﺮﻣﺎ ٍﻥ ﻣﻦ ﺍﳌﹶﺠ ِﺪ ﺍﻹﳍﻲ ،ﻭﻟﻜﻨﻬﻢ ﻟﻴﺴﻮﺍ ﰲ ﺣﺎﻟ ِﺔ
ﺍﳌﻐﺒﻮ ﹸ
ﺕ ﻭﺟﻬﻨﻢ ﻛﻔﺘﺮ ٍﺓ ﻣﺆﻗﱠﺘ ٍﺔ ﻟﻴﻨﺘﻘﻠﻮﺍ ﺑﻌﺪﻫﺎ ﺇﱃ ﺍﳌﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﻱ.
ﲔ ﺍﳌﻠﻜﻮ ِ
ﺏ ﻛﺎﻷﺷﺮﺍ ِﺭ ﺑﻞ ﰲ ﺣﺎﻟ ٍﺔ ﻭﺳﻄﻰ ﺑ
ﻋﺬﺍ ٍ
ﲑ ﺍ ﹸﳌ ﻌﻤﺪﻳ ﻦ ﻳﻤﻜﻦ ﺃﻥ ﻳﻨﻌﻤﻮﺍ ﲝﺎﹶﻟ ٍﺔ ﻣﻦ ﺍﻟﻐﺒﻄ ِﺔ ﻭﺍﻟﱪﻛﹶﺔ ﺍﻹﳍﻴﺔ.
ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻨﻴﺼﺼﻲ ﻳﺮﻯ ﺃﻥﱠ ﺍﻷﻃﻔﺎ ﹶﻝ ﻏ
ﻉ ﰲ ﺗﻌﻠﻴ ِﻤ ِﻪ
ﺴ ﹸﺔ ﺗﺘ ﺮ ﻙ ﺍﳊﹸﻜ ﻢ ﻭﺍﻟﺪﻳﻨﻮﻧ ﹶﺔ ﷲ ﰲ ﻣﺼﲑ ﺍﻷﻃﻔﺎﻝ ،١٣٦ﻭﺗﻨ ﹸﻈ ﺮ ﺇﱃ ﺑﺮﺍﺀﻢ ﻭﺇﱃ ﻣﺎ ﻗﺎﻟﹼﻪ ﺍﻟﺮﺏ ﻳﺴﻮ
ﺍﻟﻜﹶﻨﻴ
ﻉ ﺇﻟﻴ ِﻪ
ﲔ ﹶﻓ ﻤ ﻦ ﻫﻮ ﺃﻋﻈﻢ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ،ﻓﺪﻋﺎ ﻳﺴﻮ
ﻉ ﻗﺎﺋﻠ
ﻚ ﺍﻟﺴﺎﻋ ِﺔ ﺗﻘﺪ ﻡ ﺍﻟﺘﻼﻣﻴ ﹸﺬ ﺇﱃ ﻳﺴﻮ
ﻟﺘﻼﻣﻴﺬﻩ" :ﰲ ﺗﻠ
ﻭﻟﺪﹰﺍ ﻭﺃﻗﺎ ﻣ ﻪ ﰲ ﻭ ﺳﻄِﻬﻢ ﻭﻗﺎﻝ :ﺍﳊﻖ ﺃﻗﻮ ﹸﻝ ﻟﻜﻢ ﺇﻥ ﱂ ﺗﺮﺟﻌﻮﺍ ﻭﺗﺼﲑﻭﺍ ﻣِﺜ ﹶﻞ ﺍﻷﻭﻻﺩ ﻓﻠﻦ ﺗﺪﺧﻠﻮﺍ ﻣﻠﻜﻮﺕ
ﺍﻟﺴﻤﻮﺍﺕ") ﻣﺖ (٣-١:١٨؛ ﻭﻗﻮِﻟ ِﻪ" :ﺩﻋﻮﺍ ﺍﻷﻭﻻﺩ ﻳﺄﺗﻮﻥ ﺇﱄﱠ ﻭﻻ ﲤﻨﻌﻮﻫﻢ ﻷﻥﱠ ﳌﺜ ِﻞ ﻫﺆﻻﺀ ﻣﻠﻜﻮﺕ ﺍﷲ") ﻟﻮ
.(١٦:١٨
ﺢ ﰲ ﺗﻌﻠﻴﻤِﻪ ﻣِ ﻦ ِﺟ ﻬ ِﺔ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻨﺎﻣﻮﺱ ﻭﻻ ﺍﳌﺴﻴﺢ ﺇﺫ ﻳﻘﻮﻝ" :ﻷﻥﱠ ﹸﻛﻞﱠ ﻣ ﻦ
ﺿ
ﺲ ﺍﻟﺮﺳﻮﻝ ﻭﺍ ِ
ﺑﻮﻟ
ﺲ ﺍﻟﺬﻳ ﻦ ﻳﺴﻤﻌﻮ ﹶﻥ
ﺱ ﻳﺪﺍﻥ .ﻷﻥﱠ ﻟﻴ
ﺱ ﻓﺒﺎﻟﻨﺎﻣﻮ ِ
ﻚ ،ﻭ ﹸﻛ ﱡﻞ ﻣ ﻦ ﺃﺧﻄﹶﺄ ﰲ ﺍﻟﻨﺎﻣﻮ ِ
ﺱ ﻳﻬ ِﻠ
ﺱ ﻓﺒﺪﻭ ِﻥ ﺍﻟﻨﺎﻣﻮ ِ
ﺃﺧﻄﹶﺄ ﺑﺪﻭ ِﻥ ﺍﻟﻨﺎﻣﻮ ِ
ﺱ ﻫﻢ ﻳﺒﺮﺭﻭﻥ ،ﻷﻧ ﻪ ﺍﻷﻣ ﻢ ﺍﻟﺬﻳ ﻦ ﻟﻴﺲ ﻋﻨﺪﻫﻢ ﺍﻟﻨﺎﻣﻮﺱ ﻣﱴ
ﷲ ﺑ ﹾﻞ ﺍﻟﺬﻳ ﻦ ﻳﻌ ﻤﻠﻮ ﹶﻥ ﺑﺎﻟﻨﺎﻣﻮ ِ
ﺱ ﻫﻢ ﺃﺑﺮﺍ ﺭ ﻋﻨ ﺪ ﺍ ِ
ﺍﻟﻨﺎﻣﻮ
ﺱ
ﺱ ﻷﻧ ﹸﻔﺴِﻬﻢ ،ﺍﻟﺬﻳ ﻦ ﻳﻈﻬﺮﻭ ﹶﻥ ﻋ ﻤ ﹶﻞ ﺍﻟﻨﺎﻣﻮ ِ
ﺲ ﳍﻢ ﺍﻟﻨﺎﻣﻮﺱ ﻫﻢ ﻧﺎﻣﻮ
ﺱ ﻓﻬﺆﻻ ِﺀ ﺇﺫ ﻟﻴ
ﻓﻌﻠﻮﺍ ﺑﺎﻟﻄﺒﻴﻌ ِﺔ ﻣﺎ ﻫﻮ ﰲ ﺍﻟﻨﺎﻣﻮ ِ
ﻣﻜﺘﻮﺑﹰﺎ ﰲ ﻗﻠﻮﺑِﻬﻢ ﺷﺎﻫِﺪﹰﺍ ﺃﻳﻀﹰﺎ ﺿﻤﲑﻫﻢ ﻭﺃﻓﻜﺎﺭﻫﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻣﺸﺘﻜﻴﺔ ﺃﻭ ﳏﺘﺠ ﹰﺔ ﰲ ﺍﻟﻴﻮ ِﻡ ﺍﻟﺬﻱ ﻓﻴ ِﻪ ﻳﺪﻳ ﻦ ﺍﷲ ﺳﺮﺍِﺋ ﺮ
ﻉ ﺍﳌﺴﻴﺢ" )ﺭﻭ .(١٦-١٢:٢
ﺐ ﺍﳒﻴﻠﻲ ﺑﻴﺴﻮ
ﺴ
ﺱ ﺣ
ﺍﻟﻨﺎ ِ
ﺦ ﻫﺬﻩ ﺍﻟﻌﻮﺩﺓ ﻣﻦ
ﺇﻥﹼ ﺍﻟﺬﻳﻦ ﺗﺮﻛﻮﺍ ﺍﳊﻴﺎﺓ ﻭﻫﻢ ﺗﺎﺋﺒﻮﻥ ﺇﱃ ﺍﷲ ،ﺃﻱ ﻋﺎﺋﺪﻭﻥ ﺇﻟﻴﻪ ،ﻟﻜﻨﻬﻢ ﱂ ﻳﺘﻤﻜﱠﻨﻮﺍ ﻣﻦ ﺗﺮﺳﻴ ِ
ﺕ
ﺐ ﻣﻮ ٍ
ﺕ ﺃﻭ ﺑﺴﺒ ِ
ﺕ ﻭﺍﺿﻄﺮﺍﺑﺎ ٍ
ﺐ ﻣﻦ ﺍﻟﻀﻌﻒ ﺍﻟﺒﺸﺮﻱ ﳑﺎ ﻳﻌﺘﺮﻱ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺗﻘﻠﺒﺎ ٍ
ﺧﻼﻝ ﺃﻋﻤﺎﳍﻢ ﻭﻣﻮﺍﻗﻔﻬﻢ ﺑﺴﺒ ٍ
ﺠ ﹶﺔ ﺍﻟﻌﻮﺍﺋ ِﻖ ﺍﻟﱵ ﺟ ﻌﻠﹶﻬﺎ ﻫﺬﺍ
ﻣﻔﺎ ِﺟﺊٍ ،ﻫﺆﻻﺀ ﻫﻢ ﺑﺎﳊﹶﻘﻴ ﹶﻘ ِﺔ ﰲ ﺷ ِﺮ ﹶﻛ ٍﺔ ﻣﻊ ﺍﷲ ﻭﲟﻌﻴﺘِﻪ ،ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﳌﹶﻌﻴﺔ ﱂ ﺗﻜﺘﻤﻞ ﺑﻌﺪ ﻧﺘﻴ
ﺡ ﺍﻟﻠﻘﺎﺀ ﻳﺘﻮﺍ ﺟ ﺪ ﻋﻨﺪﻫﻢ
ﺏ ﻳﺘﻨﺎﺯﻋﺎﻥ ﻫﺆﻻﺀ ،ﻓﻔﺮ
ﺡ ﻭﺍﻟﻌﺬﺍ
ﲑِﺗ ِﻪ ﻋﻠﻰ ﻭﺟ ِﻪ ﺍﻟﺒﺴﻴﻄﹶﺔ .ﻣِﻦ ﻫﻨﺎ ﺇﻥﱠ ﺍﻟ ﹶﻔ ﺮ
ﺍﻹﻧﺴﺎ ﹸﻥ ﰲ ﻣﺴ
ﺐ ﺍﻟﺒِﻌﺎﺩ.١٣٧
ﻣﻊ ﻋﺬﻟ ِ
ﺹ ﺍﶈﻜﻮ ِﻡ ﻋﻠﻴﻬﻢ ﳑ ِﻜﻨﺎ )ﺑﺎﺳﺘﺜﻨﺎﺀ ﺍﻟﺬﻳ ﻦ
ﲑ ِﺓ ،ﻳﺒﻘﻰ ﺧﻼ
ﺴ ِﺔ ﺍﻟﻘﺪ ﱘ ﻳﻘﻮ ﹸﻝ ﺇﻧﻪ ،ﻗﺒ ﹶﻞ ﺍﻟﺪﻳﻨﻮﻧ ِﺔ ﺍﻷﺧ
ﺇﻥﱠ ﻓﻜ ﺮ ﺍﻟﻜﻨﻴ
ﺴ ِﺔ
ﻚ ِﺑﻔﹶﻀ ِﻞ ﺻﻼ ِﺓ ﺃﻋﻀﺎﺀ ﺍﻟﻜﻨﻴ
ﺻ ﻲ ﺧﻄﲑ ﹰﺓ ﻭﻣﺎﺗﻮﺍ ﺑﺪﻭ ِﻥ ﺗﻮﺑﺔ( ،ﻭﺫﻟ
ﺱ ،ﺃﻭ ﺍﺭﺗﻜﺒﻮﺍ ﻣﻌﺎ ِ
ﺡ ﺍﻟﻘ ﺪ ِ
ﺟﺪﻓﻮﺍ ﻋﻠﻰ ﺍﻟﺮﻭ ِ
ﺐ ﺍﳊﻤﻞ ﺍﻹﳍﻲ ﰲ ﺍﻟﻘﺪﺍﺱ ﺍﻹﳍﻲ "ﺃ ﻫﻤﻴ ﹰﺔ
ﺨ ﹸﺬ "ﺍﻟﺼﻼ ﹸﺓ ﻣِﻦ ﺃﺟ ِﻞ ﺍﻟﺮﺍﻗﺪﻳﻦ" ﺃﻭ "ﺫﻛ ﺮ ﺍﻟﺮﺍﻗ ِﺪ ﲜﺎﻧ ِ
ﺿﻴﺔِ .ﻣ ﻦ ﻫﻨﺎ ﺗﺘِ
ﺍﻷﺭ ِ
ﳊﻴِ ﺔ ﺍﻟﻴﻮﻡ.١٣٨
ﺴ ِﺔ ﺍﻷﺭﺛﻮﺫﻛﺴﻴِ ﺔ ﺍ ﹶ
ﺴ ِﺔ ﺍﻟﻘﺪﳝﺔ ،ﻭﰲ ﺍﻟﻜﻨﻴ
ﲑ ﺍﻟﻜﻨﻴ
ﻛﹸﱪﻯ ﰲ ﺿﻤ ِ
135ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺆﻟﻔﲔ :ﺳﺄﻟﺘﲏ ﻓﺎﺟﺒﺘ
ﻚ ،ﺻﻔﺤﺔ .٢٠١
136ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .٢٠٢
137
ﺑﻨﺪﱄ ،ﻛﻮﺳﱵ :ﺍﷲ ﻭﺍﻟﺸﺮ ﻭﺍﳌﹶﺼﲑ ،ﺻﻔﺤﺔ .٢٤٤
138
ﺑﺮﻳﺎﻧﺸﺎﻧﻴﻨﻮﻑ ،ﺍﻟﻘﺪﻳﺲ ﺇﻏﻨﺎﻃﻴﻮﺱ:ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ،ﺻﻔﺤﺔ .٢٥
35
ﻕ ﻗﺪ ﺟِﺒ ﹶﻞ ﺑﻴﺪﻱ ﺍﷲ ،ﳎﺒﻮ ﹲﻝ
ﻕ ﻋﻠﻰ ﺻﻮﺭ ِﺓ ﺍﷲ ﻭﻣﺜﺎﻟﻪ ﻭﺑﺎﻟﺘﺎﱄ ﻫﻮ ﳐﻠﻮ
ﺇﻥﱠ ﺍﻹﻧﺴﺎ ﹶﻥ ،ﻛﻤﺎ ﻗﹸﻠﻨﺎ ﰲ ﺍﻟﺒﺪﺀِ ،ﳐﻠﻮ
ﲑ ﻣﺆﻣ ٍﻦ .ﺑﺎﻟﻨﺴﺒ ِﺔ
ﺱ ﻟ ﹸﻜﻞﱢ ﻋﻤ ٍﻞ ﻳﻌﻤﻠﻪ ﺍﻹﻧﺴﺎﻥ ﺃﻣﺆﻣﻨﹰﺎ ﻛﺎ ﹶﻥ ﺃﻡ ﻏ
ﺑﺎﶈﺒِ ﺔ ﺍﻹﳍﻴِ ﺔ .ﻫﺬﻩ ﺍ ﹶﶈﺒ ﹸﺔ ﻫﻲ ﲝﺪ ﺫﺍﺗِﻬﺎ ﺁﺩﺍ ﹸﺓ ﻗﻴﺎ ِ
ﺤﺒ ﹲﺔ ﻓﻘﺪ
ﺲ ﱄ ﻣ
ﺖ ﺃﺗ ﹶﻜﻠﱠ ﻢ ﺑﺄﻟﺴِﻨ ِﺔ ﺍﻟﻨﺎﺱ ﻭﺍﳌﻼِﺋ ﹶﻜ ِﺔ ﻭﻟﻜﻦ ﻟﻴ
ﻟﻠﻤﺆﻣ ِﻦ ﻫﻲ ﹸﺃﻡ ﺍﻟﻔﻀﺎﺋﻞ ﺍﳌﺴﻴﺤﻴِ ﺔ ﻭﻣﻴﺰﺍﻧﻬﺎ" :ﺇ ﹾﻥ ﻛﹸﻨ
ﺕ ﻧﺤﺎﺳﹰﺎ ﻳ ِﻄﻦ ﺃﻭ ﺻِﻨﺠﹰﺎ ﻳ ِﺮ ﱡﻥ ،ﻭﺇ ﹾﻥ ﻛﺎﻧﺖ ﱄ ﻧﺒﻮ ﹲﺓ ﻭﺃﻋﻠﹶﻢ ﲨﻴﻊ ﺍﻷﺳﺮﺍﺭ ﻭ ﹸﻛﻞﱠ ﻋﻠ ٍﻢ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﱄ ﹸﻛﻞﱠ ﺍﻹﳝﺎ ِﻥ ﺣﱴ
ﺻِﺮ
ﺲ
ﺖ ﺟﺴﺪﻱ ﺣﱴ ﺍﺣﺘﺮﻕ ﻭﻟﻜﻦ ﻟﻴ
ﺖ ﺷﻴﺌﹰﺎ .ﻭﺇ ﹾﻥ ﺍﻃﻌﻤﺖ ﹸﻛﻞﱠ ﺃﻣﻮﺍﱄ ﻭﺇ ﹾﻥ ﺳﻠﱠﻤ
ﺤﺒ ﹲﺔ ﻓﻠﺴ
ﺲ ﻣ
ﺃﻧ ﹸﻘ ﹶﻞ ﺍﳉﺒﺎ ﹶﻝ ﻭﻟﻜﻦ ﻟﻴ
ﱄ ﳏﺒ ﹲﺔ ﻓﻼ ﺃﻧﺘ ِﻔ ﻊ ﺷﻴﺌﹰﺎ" )١ﻛﻮ .(٤-١:١٣
ﻒ ،ﻭﻫﻲ ﺗﺒﻘﻰ ﻣﺨﺎ ِﻃﺒ ﹰﺔ ﻟﻠﻜﺎِﺋ ِﻦ ﺍﻟﺒﺸﺮﻱ ﰲ ﹸﻛﻞﱢ
ﺇﻥﱠ ﺍﻟﺼﻮ ﺭ ﹶﺓ ﺍﻹﳍﻴ ﹶﺔ ﻭﺇ ﹾﻥ ﺷﻮﻫﺖ ﺑﺎﳋﻄﻴﺌ ِﺔ ﺇﻻﹼ ﺃﻧﻬﺎ ﱂ ﺗﻨﺘ ِ
ﺱ ﻫﺬﻩ ﺍﻷﻋﻤﺎ ِﻝ ﺗﻜﻮ ﹸﻥ ﺍﳌﻜﺎﻓﺄﺓ .ﺍﻟﻘﺪﻳﺲ
ﺴ ِﻪ ﻭﲡﺎ ﻩ ﺍﻵﺧﺮﻳ ﻦ ،ﻭﻋﻠﻰ ﻗﻴﺎ ِ
ﻑ ﻭﰲ ﹸﻛﻞﱢ ﺧﻄ ﻮ ٍﺓ ﳜﻄﻮﻫﺎ ﲡﺎ ﻩ ﻧﻔ ِ
ﺼﺮٍ
ﺗ
ﺱ ﺍﺳﺘﻌﺪﺍﺩِﻧﺎ ﳓ ﻮ ﺍﻵﺧﺮﻳﻦ". ١٣٩
ﻚ ﺑﻘﻮﻟِﻪ" :ﺩﻳﻨﻮﻧ ﹸﺔ ﺍﷲ ﻋﺎ ِﺩﹶﻟ ﹲﺔ ﻭﻫﻲ ﺗﻜﻮﻥ ﻋﻠﻰ ﻗﻴﺎ ِ
ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻨﻴﺼﺼﻲ ﻳﺆﻛﱢ ﺪ ﺫﻟ
ﻫ ﹾﻞ ِﻣ ﻦ ﻭﺟﻮ ٍﺩ ﻟﻠﻤﻄ ﻬ ِﺮ ؟
ﻟﻘﺪ ﺣﺪ ﺩ ﺍﻟﻜﺎﺛﻮﻟﻴﻜﻴﻮ ﹶﻥ ﺗﻌﺮﻳ ﹶﻔﻬﻢ ﻟﻠﻤﻄ ﻬ ِﺮ ١٤٠ﰲ ﳎﻤﻌﻲ ﻟﻴﻮﻥ ﻭﻓﻠﻮﺭﻧﺴﺎ ﺑﺎﻟﺘﺎﱄ" :ﺇﻥﹼ ﺍﻟﱠﺬﻳﻦ ﳜﺮﺟﻮﻥ ﻣﻦ ﻫ ِﺬ ِﻩ ﺍﳊﻴﺎ ِﺓ،
ﻭﻫﻢ ﻧﺎﺩِﻣﻮ ﹶﻥ ﺣﻘﻴ ﹶﻘ ﹰﺔ ﻭﰲ ﳏﺒِ ﺔ ﺍﷲِ ،ﻟﻜﻦ ﻗﺒﻞ ﺍﻥ ﻳﻜﻔﹼﺮﻭﺍ ﻋﻦ ﺧﻄﺎﻳﺎﻫﻢ ﻭﺇﳘﺎﻻﻢ ﺑﺄﻋﻤﺎﻝ ﺗﻮﺑ ٍﺔ ﻭﺍﻓﻴﺔ ،ﺗﺘﻄﻬﺮ ﻧﻔﻮ ﺳﻬﻢ
ﺑﻌﺪ ﺍﳌﻮﺕ ﺑﻌﻘﻮﺑﺎﺕ ﻣ ﹶﻄﻬﺮﺓ". ١٤١
ﻣﺎ ﻳﻠﻲ" :ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎ ﹸﻥ ﺑﲔ ﺑﲔ ،ﺃﻱ ﻻ ﺻﺎﳊﹰﺎ ﺍﻟﺼﻼﺡ ١٤٢
ﻳﻘﻮﻝ ﺍﻷﺏ ﻟﻮﻳﺲ ﺑﺮﺳﻮﻡ ﰲ ﻛﺘﺎﺑﻪ "ﺍﳌﻄﻬﺮ"
ﺐ ﺇﱃ ﺍﳌﻄ ﻬﺮِ ،ﺇﱃ ﻣﺎ ﺷﺎﺀ ﺍﷲ .ﺃﻭ
ﺸﺮِ ،ﻓﺈﻧﻪ ﻳﺬ ﻫ
ﻛﻠﱠﻪ ،ﻭﻻ ﺷﺮﻳﺮﹰﺍ ﺍﻟﺸﺮ ﻛﻠﱠﻪ ،ﻛﻤﺎ ﻫﻲ ﺍﻷﻏﻠﺒﻴ ﹸﺔ ﺍﻟﺴﺎ ِﺣ ﹶﻘ ﹸﺔ ﻣِﻦ ﺑﲏ ﺍﻟﺒ
ﺲ ﺍﻷﺧﲑ(( )ﻣﺖ (٢٦:٥ﺍﻟﱠﺬﻱ ﻋﻠﻴﻪ ﻟﻠﻌﺪﺍﻟﺔ ﺍﻹﳍﻴﺔ .١٤٣ﺃﻣﺎ ﻋﻦ
ﺑﺎﻷﺣﺮﻯ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻹﳒﻴﻞ)) :ﺣﺘﻰ ﻳﻮ ِﻓ ﻲ ﺍﻟ ﹶﻔ ﹾﻠ
ﲔﰲ
ﺏ ﺍﳍﺎﻟِﻜ
ﺚ ﻫﻲ ﺟﻬﻨﻢ ،ﲝﻴﺚ ﹶﺃﻥﱠ ﺍﻟﻨﺎ ﺭ ﺍﻟﱠﱵ ﺗﻌﺬﱢ
ﺽ ﺣﻴ ﹸ
ﻣﻜﺎ ِﻥ ﺍﳌﹶﻄ ﻬ ِﺮ ﻓﻴﻘﻮ ﹸﻝ ﺗﻮﻣﺎ ﺍﻷﻛﻮﻳﲏِ)) :ﺇﻧ ﻪ ﰲ ﺃﹶﺳ ﹶﻔ ِﻞ ﺍﻷﺭ ِ
ﺖ ﺍﳌﹸﺤﺪ ﺩ ِﻻﻣﺘِﺤﺎ ِﻥ ﺍﳌﹶﻄ ﻬﺮِ ،ﻓﻼ ﺳﺒﻴﻞ ﺇﱃ ﻣﻌ ِﺮ ﹶﻓِﺘﻪِ ،ﻟﻜﻨﻪ ﻳﺪﻭﻡ
ﺟﻬﻨﻢ ،ﻫﻲ ﻋﻴﻨﻬﺎ ﺗ ﹶﻄﻬ ﺮ ﺍﻟﺼﺎﳊﲔ ﰲ ﺍﳌﹶﻄﻬﺮ .ﻭﹶﺃﻣﺎ ﺍﻟﻮﻗ
139
ﻛﻠﻤﺎﺕ ﺁﺑﺎﺋﻴﺔ ،ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ،ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٦٦٣
140
ﻋﻘﻴﺪﺓ ﺍﳌﻄﻬﺮ ﻋﻘﻴﺪﺓ ﻛﺎﺛﻮﻟﻴﻜﻴﺔ ﺣﺪﺩﻫﺎ ﻛ ﹲﻞ ﻣﻦ ﳎﻤﻊ ﻻﺗﺮﺍﻥ ﺍﳌﺴﻜﻮﱐ ﺳﻨﺔ ، ١٢١٥ﻭﳎﻤﻊ ﻟﻴﻮﻥ ﺍﳌﺴﻜﻮﱐ ﺳﻨﺔ ،١٢٧٤
ﻼ ﺁﺧﺮ ﳎﻤﻊ ﻣﺴﻜﻮﱐ ،
ﻭﳎﻤﻊ ﻓﻠﻮﺭﻧﺴﺎ ﺍﳌﺴﻜﻮﱐ ﺳﻨﺔ ،١٤٣١ﻭﳎﻤﻊ ﺗﺮﻳﺪﻧﺖ ﺍﳌﺴﻜﻮﱐ ) .(١٥٣٦ – ١٥٤٥ﻭﺃﻳﺪﻫﺎ ﺗﺄﻳﻴﺪﹰﺍ ﻛﺎﻣ ﹰ
ﺃﻻ ﻭﻫﻮ ﺍﻤﻊ ﺍﻟﻔﺎﺗﻴﻜﺎﱐ ﺍﻟﺜﹼﺎﱐ .ﺭﺍﺟﻊ :ﺷﻨﻮﺩﺓ ﺍﻟﺜﺎﻟﺚ ،ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ :ﳌﺎﺫﺍ ﻧﺮﻓﺾ ﺍﳌﻄﻬﺮ؟ ،ﺻﻔﺤﺔ .١٨
141ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .١
142
ﻟﺪﻯ ﺍﻟﺒﺎﺑﺎ ﺷﻨﻮﺩﺓ ﺍﻟﺜﺎﻟﺚ ،ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ ١٥٣ﻭ.١٥٤
143ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .١٤
36
ﺏ ،ﻭﻋﻨﺪﺋ ٍﺬ ﺗﺪ ﺧ ﹸﻞ ﻣ ﹶﻄﻬ ﺮ ﹰﺓ ﺇﱃ ﺍﻟﻨﻌﻴ ِﻢ ﺍﻟﺴﻤﺎﻭﻱ(( .ﻭﺑﺎﻟﻄﺒﻊ ،ﻳﻨﺘﻔﻲ ﺍﳌﻄ ﻬ ﺮ ﺑﻌ ﺪ
ﺲ ﻣﻦ ﹸﻛﻞﱢ ﺇ ٍﰒ ﻭﻋﻘﺎ ٍ
ﺇﱃ ﺃﻥ ﺗﺘﻄﻬﺮ ﺍﻟﻨﻔ
ﺽ((".
ﺍﻟﺪﻳﻨﻮﻧ ِﺔ ﺍﻟﻌﺎﻣﺔ)) :ﺑﻌﺪﻣﺎ ﻳﺼﺪﺭ ﺍﻟﺪﻳﺎﻥ ﺍﻷﻋﻈﻢ ﺣﻜ ﻤ ﻪ ﻟﻦ ﻳﻜﻮ ﹶﻥ ﻫﻨﺎﻙ ﻏﻴﺮ ﺍﻟﺴﻤﺎ ِﺀ ﻭﺍﻷﺭ ِ
ﺕ ﺑِﻨﻬﺎﻳ ِﺔ ﺍﳌﹶﻄﺎﻑ ،ﻭﺍﻟﱠﱵ ﻋﻠﻴﻬﺎ ،ﺃﻱ
ﺱ ﺍﻟﱠﱵ ﺳﺘﻜﻮ ﹸﻥ ﰲ ﺍ ﹶﳌﻠﹶﻜﻮ ِ
ﺇﺫﹰﺍ ﺍﳌﹶﻄ ﻬ ﺮ ﻫﻮ ﻣﻜﺎ ﹲﻥ ﺃﻭ ﺣﺎﻟ ﹲﺔ ﺗ ﻤﺮِ ﺑﻬﺎ ﺍﻟﻨﻔﻮ
ﺏ ﺃﻭ ﺍﳋﻄﺎﻳﺎ ِﻟﺘﻮ ِﻓ ﻲ ﺩﻳﻮﻧﻬﺎ ﺃﹶﻣﺎ ﻡ ﺍﻟﻌﺪ ِﻝ ﺍﻹﳍﻲ.١٤٤
ﺾ ﺍﻟﺬﱡﻧﻮ ِ
ﺍﻟﻨﻔﻮﺱ ،ﹶﺃ ﹾﻥ ﺗﺘ ﹶﻄﻬ ﺮ ﺗﻜﻔﲑﹰﺍ ﻋﻦ ﺑﻌ ِ
ﲔ ﺍﳉﹶﺤﻴ ِﻢ ﻭﺍﳌﹶﻄ ﻬ ِﺮ؛
ﲑ ﺑ
ﻑ ﻛﺒ
ﲔ ﺍﳌﹶﻄ ﻬ ِﺮ ﻭﺍﳉﹶﺤﻴ ِﻢ ﻓﻴﻘﻮ ﹸﻝ" :ﻫﻨﺎﻙ ﺍﺧﺘﻼ
ﻕ ﺑ
ﺢ ﺍﻷﺏ ﺭﻳﺘﺸﺎﺭﺩ ﻓﻴﻠﻴﻜﺲ ﺍﻟ ﹶﻔ ﺮ
ﻭﻳﻮﺿ
ﺱ ﺍﻟﱠﺬﻱ
ﺼ ﹲﺔ ﺗﺘ ﹶﻄﻠﱠ ﻊ ﺇﱃ ﺍﻟﻔِﺮﺩﻭ ِ
ﺨﻠﱠ
ﺡ ﻣ
ﺡ ﰲ ﺍﳌﹶﻄ ﻬ ِﺮ ﻫﻲ ﺃﺭﻭﺍ
ﺖ .ﺍﻷﺭﻭﺍ
ﺖ ،ﺃﻣﺎ ﺍﻟﺜﹼﺎﱐ ﻓﻬﻮ ﻣ ﻌﺒ ﺮ ﻭﻣﺆﻗﱠ
ﻓﺎﻷﻭ ﹸﻝ ﹶﺃﺑ ِﺪﻱ ﻭﺛﺎِﺑ
ﺲ ﺍﻟﱠﱵ ﰲ ﺍﳌﹶﻄ ﻬ ِﺮ ...ﰲ
ﺴ ﹲﺔ ﺑِﺪﻭ ِﻥ ﺭﺟﺎ ٍﺀ ﺃﻭ ﺣﺐِ ﺑﻌﻜ ِ
ﺡ ﰲ ﺍﳉﹶﺤﻴ ِﻢ ﻓﻬﻲ ﻳﺎِﺋ
ﺖ ﻣﻌﻴﻦٍ ،ﹶﺃﻣﺎ ﺍﻷﺭﻭﺍ
ﺼ ﹸﻞ ﺇﻟﻴﻪ ﺑﻌ ﺪ ﻭﻗ ٍ
ﺳﺘ ِ
ﲑ ".١٤٥
ﺲ ﺳﻮﻯ ﺣﺎﻟﺘﲔ :ﺍﳉﻨِ ﺔ ﺃﻭ ﺍﳉﺤﻴﻢ .ﺍﳌﹶﻄ ﻬ ﺮ ﺳﻴﻨﺘﻬﻲ ﰲ ﺍﻟﻴﻮ ِﻡ ﺍﻷﺧ ِ
ﺍﻷﺑﺪﻳِ ﺔ ﻟﻴ
ﺐ ﺇﻟﻴﻪ ِﻟﺘ ﹶﻜﻔﱢ ﺮ ﻋ ﻦ ﺫﹸﻧﻮﺑِﻬﺎ ﺑﺎﻟﻌﺬﺍﺏِ،
ﺡ ﺗﺬ ﻫ
ﲔ ﻓِﻜ ﺮ ﹶﺓ ﺍﳌﹶﻄ ﻬﺮِ ،ﺑﹶﺄﻥَﱠ ﺍﻷﺭﻭﺍ
ﺾ ﻣﻌﻈ ﻢ ﺍﻟﻼﻫﻮﺗﻴﲔ ﺍﻷﺭﺛﻮﺫﻛﺴﻴ
ﻳﺮﻓ
ِﺑﺸﻜ ِﻠ ِﻪ ﻫﺬﺍ ﻋﻠﻰ ﺍﻷﻗﻞﹼ .ﺍﳌﹸﺸ ِﻜ ﹶﻠ ﹸﺔ ﺍﻟﱠﱵ ﻳﺮﺍﻫﺎ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﻮ ﹶﻥ ﺣﻮ ﹶﻝ ﺍ ﹶﳌﻄ ﻬ ِﺮ ،ﻻ ﺑ ﹾﻞ ﺣﻮ ﹶﻝ ﻣﻔﻬﻮ ِﻡ ِﺳﺮ ﺍﻟﻔِﺪﺍ ِﺀ ﹸﻛﻠﱢ ِﻪ ،ﻫﻲ
ﻣﺮﺗِﺒ ﹶﻄ ﹲﺔ ﺑﺎﳌﻔﺎﻫﻴﻢ ﺍﻟﺴﻜﻮﻻﺳﺘﻴﻜﻴِ ﺔ ،ﺍﻟﻘﺎﻧﻮِﻧﻴﺔِ ،ﺍﳊﻘﻮ ِﻗﻴﺔِ ،ﰲ ﺍﻟﻔِﻜ ِﺮ ﺍﻟﻐﺮﰊ.
ﺱ ﰲ ﺍﻟﺘﻌﻠﻴ ِﻢ ﺍﻷﺭﺛﻮﺫﹸﻛﺴﻲِ .ﻣ ﻦ ﻫﺬﺍ ﺍ ﹸﳌﻨ ﹶﻄ ﹶﻠ ِﻖ ﺗﻨﺘﻔﻲ ﹸﻛ ﱡﻞ
ﳊﺐ ﺍﻹﳍﻲ ﺍﻟﻼﻣﺘﻨﺎﻫﻲ ﻟﻺﻧﺴﺎﻧﻴِ ﺔ ﲨﻌﺎﺀ ﻫﻮ ﺍﶈﻮ ﺭ ﺍﻷﺳﺎ
ﺍﹸ
ﺕ ﻻ ﻳﺪﺭ ﻙ ﺍﻹﻧﺴﺎ ﹸﻥ ﻣﺪﻯ ﻫ ﻮِﻟﻬﺎ ﻭﻗﹶﺴﺎ ﻭِﺗﻬﺎ ﰲ "ﺍﳌﹶﻄ ﻬ ِﺮ"،
ﱪ ﻋﻘﻮﺑﺎ ٍ
ﺕ ﺍﳌﺘ ﻌﻠﱢ ﹶﻘ ِﺔ ﺑﺈﻳﻔﺎ ِﺀ ﺍﻟﺪﻳﻮ ِﻥ ﻟﻠﻌﺪﺍﻟ ِﺔ ﺍﻹﳍﻴِ ﺔ ﻋ
ﺍﳌﻘﻮﻻ ِ
ﺕ.
ﷲ ﻭ ﻋ ِﻦ ﺍﳊﻴﺎ ِﺓ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﺻﻮ ﺭ ﹰﺓ ﻗﺎِﺗ ﻤ ﹰﺔ ﻋ ِﻦ ﺍ ِ
ﺠ ﻌ ﹸﻞ ِﻣ ﻦ ﻫﺬﺍ ﺍﳌﹶﻄ ﻬ ِﺮ
ﺍ َﻷ ﻣ ﺮ ﺍﻟﹼﺬﻱ ﻳ
ﺴﻪ ،ﻓﺎﻟﻔﺪﺍ ُﺀ ﺃﹶﺗﻰ ﺑﺎﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ
ﻱ ﺣﱴ ﻧﻔ
ﺐ ﺗﻌﻠﻴ ِﻢ ﺍﻵﺑﺎ ِﺀ ﺍﻟﻘﺪﻳﺴﲔ ،ﻻ ﻳﺴﺘﻄﻴ ﻊ ﹶﺃ ﹾﻥ ﻳﻔﺪ
ﺴ ِ
ﺍﻹﻧﺴﺎﻥﹸ ،ﲝ
ﻉ ﺍﳌﺴﻴﺢِ ،ﺍﻟﱠﺬﻱ ﹶﻗﺪ ﻣ ﻪ ﺍﷲ
ﻚ ﺩ ﻣ ﻪ ِﻣ ﻦ ﺃﹶﺟﻠِﻨﺎ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ " :ﻣﺘﺒﺮﺭﻳ ﻦ ﳎﺎﻧﹰﺎ ِﺑﻨِﻌ ﻤِﺘ ِﻪ ،ﺑﺎﻟﻔﺪﺍ ِﺀ ﺍﻟﱠﺬﻱ ﺑﻴﺴﻮ
ﺍﻟﱠﺬﻱ ﺳ ﹶﻔ
ﺢ ﻋ ِﻦ ﺍﳋﻄﺎﻳﺎ ﺍﻟﺴﺎﻟﻔﺔ" )ﺭﻭ .(٢٥-٢٤:٣ﻭﺣﺘﻰ ﻫ ِﺬ ِﻩ ﺍﻟﺬﱠﺑﻴﺤﺔﹸ،
ﹶﻛﻔﹼﺎ ﺭ ﹰﺓ ﺑﺎﻹﳝﺎ ِﻥ ِﺑ ﺪ ِﻣﻪِ ،ﻹﻇﻬﺎ ِﺭ ِﺑﺮﻩِِ ،ﻣ ﻦ ﺃﹶﺟ ِﻞ ﺍﻟﺼﻔ ِ
ﺢ ﻭﻣﻮﺗ ﻪ ﺍﻟﱠﱵ ﻣﻦ
ﺤ ﹶﺔ ﺗﻌﲏ ﺿِﻤﻨﹰﺎ ﺁﻵ ﻡ ﺍﳌﺴﻴ ِ
ﺐ ،ﺑﻞﹼ ﻷﻥﱠ ﺍﻟﺬﱠﺑﻴ
ﺿ
ﺏ ﻷﻧ ﻪ ﻏﺎ ِ
ﺖ ﻻ ﻹﺭﺿﺎ ِﺀ ﺍﻵ ِ
ﺤ ﹸﺔ ﺍﳌﺴﻴﺢِ ،ﻗﹶﺪ ﹸﻗﺪ ﻣ
ﺫﹶﺑﻴ
ﺼﻬﺎ ﻭﺗِﺄﻟﻴ ﻬﻬﺎ .ﺍﻟﺬﱠﺑﻴﺤ ﹸﺔ ﹸﻗﺪﻣﺖ ِﻣ ﻦ ﺃﹶﺟﻠِﻨﺎ ﻧﺤ ﻦ ﻭﻷﻥ:
ﺨ ِﻠﻴ
ﺴﻬﺎ ﻭﺗ
ﺸ ِﺮﻳِ ﺔ ﻭﺗﺤﺮﻳ ﺮﻫﺎ ﻭﺗﻘﺪﻳ
ﺧِﻼﻟِﻬﺎ َ ﹶﰎﱠ ﺷِﻔﺎ ُﺀ ﹶﻃﺒﻴ ﻌﺘِﻨﺎ ﺍﻟﺒ
ﻀﺎ" :ﺇ ﹾﻥ ﺃﺧﻄﺄ ﺃﺣﺪ،
"ﻟﻴﺲ ﺇﻧﻨﺎ ﻧﺤ ﻦ ﺃﺣﺒﺒﻨﺎ ﺍﷲَ ،ﺑ ﹾﻞ ﻫﻮ ﹶﺃ ﺣﺒﻨﺎ ،ﻭﺃﹶﺭ ﺳ ﹶﻞ ﺍﺑﻨ ﻪ ﹶﻛﻔﹼﺎ ﺭ ﹰﺓ ﻋﻦ ﺧﻄﺎﻳﺎﻧﺎ" )١ﻳﻮ .(١٠:٤ﻭﺃﻳ
ﺲ ﺧﻄﺎﻳﺎﻧﺎ ﻓﻘﻂ ،ﺑﻞ ﳋﻄﺎﻳﺎ ﹸﻛﻞﱢ ﺍﻟﻌﺎ ِﱂ ﺃﻳﻀﺎ"
ﺢ ﺍﻟﺒﺎﺭ ،ﻭﻫ ﻮ ﹶﻛﻔﹼﺎﺭ ﹲﺓ ﳋﻄﺎﻳﺎﻧﺎ ،ﻟﻴ
ﻉ ﺍﳌﺴﻴ
ﷲ ﺍﻵﺏ ،ﻳﺴﻮ
ﻓﻠﻨﺎ ﺷﻔﻴ ﻊ ﻋِﻨ ﺪ ﺍ ِ
ﺏ ﺍﻹﻧﺴﺎ ِﻥ ﰲ ﺍ ﹶﳌﻄﻬﺮ ،ﻫ ﻮ
ﲑ ﻛﺎﻓﻴ ٍﺔ ﻟﻠﺨﻼﺹ ،ﻭﺍ ِﻻﻋﺘﻤﺎ ﺩ ﻋﻠﻰ ﻋﺬﺍ ِ
ﺢﻏ
) ١ﻳﻮ .(٢-١:٢ﺇﻥﱠ ﺍﻋﺘﺒﺎ ﺭ ﻛﻔﹼﺎﺭ ِﺓ ﺍﳌﺴﻴ ِ
ﻒ ﺍﻹﳝﺎ ِﻥ ﺍﻟﻘﻮﱘ.
ﺗ ﻌﻠِﻴ ﻢ ﻣﺨﺎِﻟ
ﺲ ﻳﻮﺣﻨﺎ
ﲔ ﺍﻟﺮﺍﻗﺪﻳ ِﻦ ﻻ ﻳﺘﻌﺬﱠﺑﻮ ﹶﻥ ﺃﹶﺑﺪﹰﺍ ﺑﺎﳌﹶﻌﲎ ﺍﻟﻐﺮﰊ ﻟﻠ ﹶﻜ ِﻠﻤﺔ .ﺍﻟﻘﺪﻳ
ﻣِﻦ ﻫ ِﺬ ِﻩ ﺍﻟﻨﺎﺣﻴ ِﺔ ﺗﺮﻯ ﺍﻟﻐﺎﻟِﺒﻴ ﹸﺔ ﺑﹶﺄﻥﱠ ﺍﳌﺆﻣِﻨ
ﺱ ﺍﻟﻼﹼﻫﻮﰐﹼ ﰲ ﺭِﺛﺎ ِﺀ ﺃﹶﺧﻴ ِﻪ
ﺲ ﻏﺮﻳﻐﻮﺭﻳﻮ
ﺕ ِﻣ ﻦ ﻣﻜﺎ ٍﻥ ﺳِﻮﻯ ﺍﻟﻨﻌﻴ ِﻢ ﺃﻭ ﺍﳉﹶﺤﻴﻢ .ﻭﺍﻟﻘﺪﻳ
ﺲ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﺍﻟﺴﻠﱠﻤﻲ ﻳﻘﻮ ﹸﻝ ﺃ ﹾﻥ ﻟﹶﻴ
ﺕ ﺣﻴﺎﺗ ﻪ ﺑ ﹶﻠﻤﻌﺎ ٍﻥ ﺃﻭ ﻇﹶﻼ ٍﻡ ﺣﱴ ﻳﻮ ِﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ.١٤٦
ﺱ ﻳﻘﻮ ﹸﻝ ﹶﺃﻥﱠ ﺍﳌﺮ َﺀ ﻳﺘﺎِﺑ ﻊ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﻗﻴﺴﺎﺭﻳﻮ
144ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺆﻟﻔﲔ :ﺳﺄﻟﺘﲏ ﻓﺄﺟﺒﺘﻚ ،ﺻﻔﺤﺔ .٣١٨
Felix, Rev. Richard: After Death What , pages 9. 145
146ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺆﻟﻔﲔ :ﺳﺄﻟﺘﲏ ﻓﺄﺟﺒﺘﻚ ،ﺻﻔﺤﺔ .٣٨
37
ﺲ ﺗﻜﻔﲑﻳﹰﺎ١٤٧؛ ﲟِﻌﲎ ﹶﺃﻥﱠ
ﲑ ﹶﺃﻥَﱠ ﻟﻌﺬﺍِﺑﻬِﻢ ﻃﺎﺑﻌﹰﺎ ﺗﻄﻬﲑﻳﹰﺎ ﻭﻟﻴ
ﻱ ﺁ ﺧ ﺮ ﻳﻘﻮ ﹸﻝ ﹶﺃﻧ ّﻪ ﺭﺑﻤﺎ ﻳﺘ ﻌﺬﱠﺑﻮﻥﹶ ،ﹶﻏ
ﻟﻜﻦ ،ﺑﺎﳌﻘﺎِﺑ ِﻞ ﻫﻨﺎ ﻙ ﺭﺃ
ﺕ
ﺍﻟﻔﹶﺴﺎ ﺩ ﻻ ﻣﻜﺎ ﹶﻥ ﹶﻟ ﻪ ﰲ ﺍﳊﻴﺎ ِﺓ ﺍﻟﻔﺮﺩﻭ ِﺳﻴﺔِ ،ﲝﻀ ﺮ ِﺓ ﺍﷲ .ﻭﺍﻟﱠﺬﻱ ﺳﻴﺨ ﹶﻠ ﻌ ﻪ ﺍﻹﻧﺴﺎ ﹸﻥ ﻭﻳﺘ ﹶﻄﻬ ﺮ ﻣِﻨ ﻪ ﻫﻮ ﺍﻟﻔﺴﺎ ﺩ ﻭﺍﳌﻮ
ﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺬﱠﻫﱯ ﺍﻟﻔ ِﻢ ﰲ ﺭِﺳﺎﹶﻟِﺘ ِﻪ ﻋ ِﻦ ﺍﻟﻘِﻴﺎ ﻣ ِﺔ ِﻣ ﻦ ﺍﻷﻣﻮﺍﺕ:
ﺐ ﺍﳋﹶﻄﻴﺌﹶﺔ .ﻳﻘﻮ ﹸﻝ ﺍﻟﻘﺪﻳ
ﺴﺒ ِ
ﺍﻟﻠﱠﺬﺍ ِﻥ ﺍﻟﺘﺼﻘﺎ ﺑﺎﻹﻧﺴﺎ ِﻥ ِﺑ
ﺐ ﺍﻟﱠﺬﻱ ﻻ ﻳﻨﺎ ِﺳﺒﲏ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺸﻲ ُﺀ
ﺕ ﻭﺍﻟﻔﺴﺎ ﺩ ﺇﻧﻤﺎ ﺩﺧﻼ ﺑﺎﳋﻄﻴﹶﺌ ِﺔ ...ﺳﺄﹶﺧ ﹶﻠ ﻊ ﻋﻨﻲ ﻫﺬﺍ ﺍﻟﺸﻲ َﺀ ﺍﻟﻐﺮﻳ
"ﺍﳌﻮ
ﻚ ﺍﻟﱠﺬﻱ ﻛﺎﻥ ﻣﺘ ﻌﻠﱢﻘﹰﺎ
ﺴﺪ ،ﻭﺇﻧﻤﺎ ﺗﻠﻐﻲ ﺫﻟ
ﳉ
ﺴ ﺪ ﻭﺇ ﹶﳕّﺎ ﺍﻟﻔﹶﺴﺎﺩ .ﻓﺎﳊﻴﺎ ﹸﺓ ﺍﳉﺪﻳ ﺪ ﹸﺓ ﻻ ﺗﺒ ِﻄ ﹸﻞ ﻭﻻ ﺗ ﹾﻠ ِﻐﻲ ﺍ ﹶ
ﳉ
ﺲ ﻫﻮ ﺍ ﹶ
ﺐ ﻟﻴ
ﺍﻟﻐﺮﻳ
ﻱ ﺍﻟﻔﹶﺴﺎ ﺩ ﻭﺍﳌﻮﺕ".١٤٨
ﺴ ِﺪ ﹶﺃ ِ
ﳉ
ﺑﺎ ﹶ
ﲑ ﻋﻨﻬﺎ ،ﻷﻥﱠ ﺍﻟﺮﺏ
ﺕ ﻟﻠﺘﻜﻔ ِ
ﺽ ﻋﻠﻴ ِﻪ ﻋﻘﻮﺑﺎ
ﷲ ﹶﻟ ﻪ ﺫﻧﻮﺑﻪ ،ﻭﻻ ﻳﻔ ِﺮ
ﺕ ﰲ ﻧِﻌ ﻤ ِﺔ ﺍﷲ ،ﻳﻐ ِﻔ ﺮ ﺍ ُ
ﻓﺎﳌﺆﻣ ﻦ ﺍﻟﱠﺬﻱ ﻳﻤﻮ
ﺐ
ﺼﻨﺎ ﻭﻳﻜﻔﱢﺮ ﻋﻨﺎ .ﻭ ِﻣ ﻦ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻳﺬ ﻫ
ﷲ ﺍﻟﺮﺍﻓ ﻊ ﺧﻄﻴﹶﺌ ﹶﺔ ﺍﻟﻌﺎﱂ ،ﻫ ﻮ ﻭ ﺣ ﺪ ﻩ ﺍﻟﱠﺬﻱ ﻳﺨﻠﱢ
ﺢ ،ﺣـ ﻤ ﹶﻞ ﺍ ِ
ﻉ ﺍﳌﺴﻴ
ﺴﻮ
ﻳ
ﺼﻠﹼﻲ ِﻣ ﻦ ﺃﹶﺟ ِﻞ
ﺴ ﹶﺔ ﺗ
ﲔ ﺍﳉﹶﺤﻴ ِﻢ ﻭﺍﳌﹶﻄ ﻬﺮ ،ﲟﻌﲎ ﹶﺃﻥﱠ ﺍﻟﻜﹶﻨﻴ
ﺴﻴ ﹶﺔ ﺗﺠﻬﻞ ﺍﻟﺘﻤﻴﻴ ﺰ ﺑ
ﺴ ﹶﺔ ﺍﻷﺭﺛﻮﺫﹸﻛ ِ
ﺾ ﺇﱃ ﺍﻟﻘﹶﻮ ِﻝ ﺑﹶﺄﻥَﱠ ﺍﻟﻜﹶﻨﻴ
ﺍﻟﺒﻌ
ﻚ ﺇﱃ ﺍﻷﺑ ِﺪ ﻭﻻ ﺭﺟﺎ َﺀ ﹶﻟ ﻪ ﺍﻟﺒﺘ ﹶﺔ .ﻭﺍﳊﻴﺎ ﹸﺓ ﻣﺎ
ﲨﻴ ِﻊ ﺍﻷﻣﻮﺍﺕ ﻭﻻ ﺗﻘﺒ ﹸﻞ ﺑﺎﻟﺘﺎﱄ ﹶﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻫﻨﺎﻙ ﺑﻴﻨﻬﻢ ﻣﻨ ﹸﺬ ﺍﻵ ﹶﻥ ﻣ ﻦ ﻫﻮ ﻫﺎﻟ
ﺞ ،ﻭﺍﻧﺘﻈﺎ ﺭ ﺧﻼﹼﻕ.١٤٩
ﲑ ِﻩ ﻭﺗﺤﺮﻳ ِﺮ ِﻩ .ﻭﻫﻲ ﺃﹶﻳﻀﹰﺎ ﺷِﻔﺎ ٌﺀ ،ﻭﻧﻀ
ﺖ ،ﻣﻊ ﺗﻄﻬ ِ
ﲑ ﺍ ﹶﳌ ﻴ ِ
ﱪ ﻟﻴﺴﺖ ﺇﻻﹼ ﺗﻜ ِﻤ ﹶﻠ ﹰﺔ ﳌﺼ ِ
ﺑﻌ ﺪ ﺍﻟ ﹶﻘ ِ
ﺱ ﺍﻟﻜﹶﺒﲑ:
ﺲ ﺃﻧﻄﻮﻧﻴﻮ
ﺐ ﻗﻮ ِﻝ ﺍﻟﻘﺪﻳ ِ
ﺴ ِ
ﻉ ﻣ ﻌﻠﱠﻘﹰﺎ ﻭﻳﺘﺤﺎﺷﻰ ﺍﻟﺪﺧﻮ ﹶﻝ ﻓﻴﻪ ،ﻋﻠﻰ ﺣ
ﻫﻨﺎﻙ ﺭﺃﻱ ﺁﺧﺮ ﻳﺘﺮ ﻙ ﺍﳌﻮﺿﻮ
ﻚ ﹶﺃ ﹾﻥ ﺗﺨﺘ ِﺮﻗﹶﻬﺎ" .١٥٠
ﺲﻟ
ﻚ ﻳﺎ ﺃﻧﻄﻮﻧﻴﻮﺱ ،ﻓﻬ ِﺬ ِﻩ ﺍﻷﻣﻮﺭ ِﻣ ﻦ ﻗﹶﻀﺎ ِﺀ ﺍﷲ ،ﻭﻟﻴ
ﺴ
"ﺍﻧﺘﺒِﻪ ﻟﻨﻔ ِ
ﲔ ﻭﺍﳋﻄﺄ ِﺓ ﰲ ﺍﳉﺤﻴ ِﻢ ﺳﻮﻑ ﻳﻨﺘﻬﻲ ﺗﻌﻠﻴﻢ ﺃﻭﺭﳚﻨﺲ ﻋﻦ "ﺍﺳﺘﻌﺎﺩﺓ ﺍﻟ ﹸﻜﻞﹼ" Apokatastasisﻣﻔﺎ ﺩ ﻩ ﺃﻥﹼ ﻋِﻘﺎ
ﺏ ﺍﻟﺸﻴﺎﻃ ِ
ﺲ ﺍﳌﹸﻨ ﻌ ِﻘ ِﺪ ﰲ ﺍﻟﻘِﺴﻄﹶﻨﻄﻴﻨﻴِ ﺔ
ﻑ ﻳﺴﺘﻌﺎ ﺩ ﺍﳉﹶﻤﻴﻊ .١٥١ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴ ﻢ ﺃﹸﺩﻳ ﻦ ﻛﹶﻬﺮ ﹶﻃ ﹶﻘ ٍﺔ ﰲ ﺍ ﻤ ِﻊ ﺍﳌﹶﺴﻜﻮﱐﹼ ﺍﳋﺎ ِﻣ ِ
ﻳﻮﻣﹰﺎ ،ﻭﺳﻮ
ﺳﻨ ﹶﺔ ٥٥٣ﻡ.١٥٢
ﺿﺪ ﻭﺟﻮ ِﺩ ﺍﻟﻨﺎ ِﺭ
ﻉ ﺍﻟﻨﺎ ِﺭ ﺍﹸﳌ ﹶﻄﻬﺮﺓ ،ﻳﻌﻄﻲ ﺣﺠﺠﹰﺎ ِ
ﺍﻟﻘﺪﻳﺲ ﻣﺮﻗﺲ ﺇﻓﺠﻴﻨﻴﻜﻮﺱ ،١٥٣ﰲ ﻋﻈﺎِﺗ ِﻪ ﻭﺗﻌﻠﻴ ِﻤ ِﻪ ﺣﻮ ﹶﻝ ﻣﻮﺿﻮ ِ
ﺼﺮﻫﺎ ﺑﺎﻵﰐ:١٥٤
ﺍ ﹸﳌ ﹶﻄﻬ ﺮ ِﺓ ﻏﹶﻨﻴ ﹰﺔ ِﺟﺪﺍﹰ ،ﻧﺨﺘ ِ
ﺼ ﹶﻞ ﺑﻌ ﺪ
ﺲ ﺍﻟﺸﻲ ِﺀ ﹶﺃ ﹾﻥ ﻳﺤ
ﺱ ﻭﳚ ﻌ ﹸﻠﻬﻢ ﺻﺎﳊﲔِ ،ﻟ ﻢ ﻻ ﻳﻤ ِﻜ ﻦ ﻟﻨﻔ ِ
ﺴ ﻪ ﻳ ﹶﻄﻬ ﺮ ﺍﻟﻨﺎ
ﳊﺐ ﻧﻔ
ﻕ ﻟﻺﳍﻴﺎﺕِ ،ﻫﺬﺍ ﺍ ﹸ
ﲟﺎ ﹶﺃﻥﱠ ﺍﻟﺸﻮ
ﻕ ﹶﺃ ﹾﻥ ﻳ ﹶﻄﻬ ﺮﻫﻢ ِﻣ ﻦ ﺍﳋﻄﺎﻳﺎ ﺍﻟﺼﻐﲑﺓ ،ﺩﻭ ﹶﻥ ﺍﳊﺎ ﺟ ِﺔ ﺇﱃ ﻧﺎ ٍﺭ ﻣ ﹶﻄﻬ ﺮ ٍﺓ ﻛﹶﻬﺬﻩ؟
ﺍﳌﻮﺕ؟ ﺃﻻ ﻳﻤ ِﻜ ﻦ ﳍﺬﺍ ﺍﻟﺘﻮ ِ
147
ﻭﻳﺮ ،ﺗﻴﻤﻮﺛﻲ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٨١
148
ﺍﳌﺴﻜﲔ ،ﺍﻷﺏ ﻣﺘﻰ :ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺼﻌﻮﺩ ،ﺻﻔﺤﺔ .٢١٤
149
ﺗﻮﺭﺍﻧﺴﻴﻒ ،ﺍﻷﺏ ﺍﻟﻜﺴﻨﺪﺭﻭﺱ :ﻣﻘﺎﻟﺔ ﺑﻌﻨﻮﺍﻥ " ﻣﻘﺎﺭﺑﺔ ﻋﻦ ﺍﻹﺳﻜﺎﺗﻮﻟﻮﺟﻴﺎ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ" ،ﰲ ﻛﺘﺎﺏ :ﺍﷲ ﺣﻲ ، ﺻﻔﺤﺔ
. ٥١٨
150
ﻭﻳﺮ ،ﺗﻴﻤﻮﺛﻲ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٨١
151ﺍﻟﺬﻫﱯ ﺍﻟﻔﻢ ،ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ ،ﺷﺮﺡ ﺇﳒﻴﻞ ﻣﺘﻰ ،ﺍﳉﺰﺀ ﺍﻷﻭﻝ ،ﺗﺮﲨﺔ ﺩ .ﻋﺪﻧﺎﻥ ﻃﺮﺍﺑﻠﺴﻲ ،ﺻﻔﺤﺔ .١٣٢
Theophylact, Blessed:Ref.above, p.p.2. 152
153ﺍﻟﻘﺪﻳﺲ ﻣﺮﻗﺲ ﺍﻓﺠﻴﻨﻴﻜﻮﺱ ﻫﻮ ﺃﺳﻘﻒ ﺃﻓﺴﺲ ﻛﺎﻥ ﺃﺣﺪ ﺍﳌﻮﺍﺟﻬﲔ ﻤﻊ ﻓﲑﺍﺭﺍ – ﻓﻠﻮﺭﻧﺘﺴﺎ ﺍﻟﱠﺬﻱ ﺛﺒﺖ ﻋﻘﻴﺪﺓ ﺍﳌﻄﻬﺮ ،ﻭﻗﺪ
ﺍﻋﺘﻤﺪ ﺑﺸﻜﻞ ﺧﺎﺹ ﰲ ﺗﻔﻨﻴﺪﻩ ﳍﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﻣﺜﻞ ﺍﻟﺮﺏ ﻳﺴﻮﻉ :ﻟﻌﺎﺯﺭ ﻭﺍﻟﻐﲏ.
154ﺗﻌﻠﻴﻢ ﺍﻟﻘﺪﻳﺲ ﻣﺮﻗﺲ ﺣﻮﻝ " ﺍﳌﻄﻬﺮ" ﲡﺪﻩ ﻟﺪﻯ :
Hierotheos, Metrop. of afpaktos :The purifying Fire,p.p. 7-13.
38
ﺡ
ﺐ ﻋﻠﻰ ﺍﳋﻄﺎﻳﺎ ﺍﻟﺼﻐﲑ ِﺓ .ﻟﻜﻦ ﺍﻟﺼﻼ
ﺕ ﺍﻟﺼﻐﲑ ِﺓ ﺃﹶﻭ ﻳﻌﺎ ِﻗ
ﷲ ﹶﺃﻻﹼ ﻳ ﻐﺾ ﺍﻟﻨ ﹶﻈ ﺮ ﻋﻦ ﺍﻹﳚﺎﺑﻴﺎ ِ
ﺡﺍِ
ﺇﻧ ﻪ ﹶﻟ ﻤﺘﻮﺍ ِﻓ ﻖ ﻣ ﻊ ﺻﻼ ِ
ﺤﻖ ﹶﺃﻳ ﹶﺔ ﻣﻜﺎﻓﺄﺓ .ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﺍﻟﺸﺮ ﺍﻟﻘﹶﻠﻴﻞ ﺍﳌﻔﻌﻮﻝ ﻣﻦ ِﻗﺒ ِﻞ ﺃﻭﻟﺌِﻚ
ﺍﻟﻘﹶﻠﻴ ﹶﻞ ﻣﻘﺎِﺑ ﹶﻞ ﺍﻟﺸﺮﻭ ِﺭ ﺍﻟ ﹶﻜﺒﲑ ِﺓ ﻻ ﻳﺴﺘ ِ
ﻂ ﻳﺪﻋﻮ ﺇﱃ ﻋﺪ ِﻡ ﺣﺎ ﺟ ِﺔ ﺍﻟﻮﺟﻮ ِﺩ
ﲑ ِﺓ ﻳﺤﺪﻭ ِﺑﻬِﻢ ﹶﺃ ﹾﻥ ﻳﺄﺗﻮﺍ ﺇﱃ ﺍﶈﺎﻛﻤﺔ .ﳍﺬﺍ ﺑﺎﻟﻀﺒ ِ
ﺍﻟﱠﺬﻳﻦ ﻗﺎﻣﻮﺍ ﺑﺄﻓﻌﺎ ِﻝ ﺍﻟﻔﹶﻀﺎِﺋ ِﻞ ﺍﻟﻜﹶﺒ
ﺼ ﹸﻞ ﻣ ﻊ ﺍﻟ ِﻘﺪﻳﺴﲔ :ﺍﻟﺸﺮ
ﺡ ﺍﻟﻘﹶﻠﻴ ﹸﻞ ﻋِﻨ ﺪ ﺍﳋﻄﺄﺓ ﻻ ﻳﻨﺎﻝ ﻣﻜﺎﻓﺄ ﹰﺓ ،ﺑ ﹾﻞ ﻋِﻘﺎﺑﹰﺎ ﻣﺨﺘ ِﻠﻔﹰﺎ .ﻫﺬﺍ ﻣﺎ ﻳﺤ
ﻟﻠﻨﺎ ِﺭ ﺍ ﹸﳌﻄﹼﻬﺮﺓ .ﺍﻟﺼﻼ
ﻒ .ﻟﺬﻟﻚ ،ﻛﹶﻤﺎ َﹶﺃﻥﱠ
ﺐ ﻣﻌﺎ ﹶﻗﺒﺘﻬﻢ ،ﻭﻟﻜﻨﻬﻢ ﻳﺤﺼﻠﻮ ﹶﻥ ﻋﻠﻰ ﺳﻌﺎﺩ ٍﺓ ﻣﺨﺘ ِﻠ ﹶﻔ ٍﺔ ﺃﻭ ﺳﺮﻭ ٍﺭ ﻣﺨﺘ ِﻠ ٍ
ﺍﻟﻘﹶﻠﻴ ﹸﻞ ﺍﻟﹼﺬﻱ ِﻓﻴ ِﻬﻢ ﻻ ﻳﻮ ِﺟ
ﺏ ﺑﺎﻟﻨﺴﺒ ِﺔ ﻟﻠﺨﻄﺄﺓ.
ﻑ ﺑﺎﻟﻌِﻘﺎ ِ
ﻚ ﻳﻮ ﺟ ﺪ ﺍﺧﺘﻼ
ﲔ ،ﻛﺬِﻟ
ﺡ ﻭﺍﻟﺴﻌﺎ ﺩ ِﺓ ﻋِﻨ ﺪ ﺍﻟﺼﺎﳊ
ﻑ ﺑﺎﻟ ﹶﻔ ﺮ ِ
ﻚ ﺇﺧﺘﻼ
ﻫﻨﺎِﻟ
ﻂ ِﺑﻌﻤ ِﻖ ﺍﻟﻄﻬﺎ ﺭ ِﺓ
ﺸ ِﺮ ،ﻟ ِﻜﻦ ﻫ ِﺬ ِﻩ ﺍﻟﺮﺅﻳ ﹶﺔ ﺗﺮﺗِﺒ ﹸ
ﷲ ﻫﻲ ﻭﺍ ِﺣ ﺪ ﹲﺓ ﺑﺎﻟﻨﺴﺒ ِﺔ ِﻟ ﹸﻜﻞﱢ ﺍﻟﺒ
ﻁ ﺍﻟﺴﺎِﺑﻘﹶ ِﺔ ﻧﻘﻮ ﹸﻝ ﺇﻥﱠ ﺭﺅﻳ ﹶﺔ ﺍ ِ
ﺠ ٍﺔ ﻟﻠﻨﻘﺎ ِ
ﹶﻛﻨﺘﻴ
ﲑ "ﰲ ﻫﺬﺍ
ﺢ ﻭِﺑ ﹸﻜﻞﱢ ﺟﻼ ٍﺀ ﹶﺃ ﹾﻥ ﻻ ﺗﻄﻬ
ﺿ
ﺢ ﻳﻮ ِ
ﺱ ﺍﻟﻼﻫﻮﰐﹼ ﰲ ﺍﻟﻔِﺼ ِ
ﺲ ﻏﺮﻳﻐﻮﺭﻳﻮ
ﻭﺍﺧﺘﻼ ِﻓﻬﺎ ﻋﻨ ﺪ ﺍﻟﻨﺎﺱ .ﰲ ِﻋ ﹶﻈ ِﺔ ﺍﻟﻘﺪﻳ ِ
ﺠﺴ ﻤﺔٍ،
ﺡ ﻏﹶﲑ ﻣﺘ
ﺍﻟﻠﱠﻴﻞ" .ﻭﻫﺬﺍ ﻳﻌﲏ ﹶﺃ ﹾﻥ ﻻ ﻣﻄﻬ ﺮ ﺑﻌ ﺪ ﻫ ِﺬ ِﻩ ﺍﳊﻴﺎ ِﺓ ،ﺍﻟﱠﱵ ﺗﺸِﺒ ﻪ ﺍﻟﻠﻴﻞ ،ﻻ ِﺳﻴﻤﺎ ﹶﺃﻥﱠ ِﻣ ﻦ ﺍﳌﹸﺴﺘﺤﻴ ِﻞ ﻟﺮﻭ ٍ
ﺐ ﺟِﺴﻤﺎِﻧﻴﺎ ﺑﻨﺎ ٍﺭ.
ﳉﺴﺪ ،ﹶﺃ ﹾﻥ ﺗﻌﺎ ﹶﻗ
ﺑﻌ ﺪ ﺍﻓﺘﺮﺍﻗِﻬﺎ ﻋ ِﻦ ﺍ ﹶ
ﺇﻥﱠ ﻋﻘﻴ ﺪ ﹶﺓ ﺍ ﹶﳌﻄ ﻬ ِﺮ ﻻ ﺑﺪ ﺃﻥ ﺗﻠﻐﻰ ،ﻷﻧﻬﺎ ﺗ ﹸﻘﻮ ﺩ ﺍﻹﻧﺴﺎ ﹶﻥ ﺇﱃ ﺍﻟﻼﻣﺒﺎﻻ ِﺓ ﻭﺇﱃ ﻋ ﺪ ِﻡ ﺍﳉﻬﺎ ِﺩ ﰲ ﻫ ِﺬ ِﻩ ﺍﳊﻴﺎ ِﺓ ﻟﻴﺘ ﹶﻄﻬﺮ،
ﺲ ﺍﳌﹶﻔﺎﻋﻴﻞ.
ﺑﺎﻧِﺘﻈﺎﺭِ ﺍﻟﺘ ﹶﻄﻬِ ﺮ ﺍﳌﹸﺴﺘﻘﺒﻠﻲ ،ﲤﺎﻣﹰﺎ ﻛﻤﺎ ﹶﺃﻥﱠ ﻋﻘﻴ ﺪ ﹶﺓ "ﺍﺳﺘﻌﺎ ﺩ ِﺓ ﺍﻟ ﹸﻜﻞﱢ" ﻗﺪ ﺃﹸﺑ ِﻄﻠﹶﺖ ،ﻷﻥﱠ ﳍﺎ ﻧﻔ
ﺺ ﺇﱃ ﺁ ﺧ ﺮ ﰲ ﻫ ِﺬ ِﻩ ﺍﳊﻴﺎﺓ.
ﺨ ٍ
ﻒ ِﻣ ﻦ ﺷ
ﺨﺘ ِﻠ
ﺠ ﺪ ﹶﺃﻥﱠ ﺍﻟﻨ ﹾﻈ ﺮ ﹶﺓ ﺇﱃ ﺍﷲ ﺗ
ﺴﻲ ﻧ ِ
ﺱ ﻭﺍﻟﺘﻘﻠﻴ ِﺪ ﺍﻟ ﹶﻜﻨ ِ
ﺏ ﺍ ﹸﳌ ﹶﻘﺪِ
ﰲ ﹸﻛﻞﱟ ِﻣ ﻦ ﺍﻟﻜِﺘﺎ ِ
ﺸ ﹾﻜ ٍﻞ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻛﹶﻤﺎ ﹰﻻ .ﻭﺇﺫﺍ ﻛﺎ ﹶﻥ ﻷ ﺣ ِﺪﻫِﻢ ﺑﻌﺾ ﺍﳋﻄﺎﻳﺎ ﺍﻟﻘﹶﻠﻴﻠﹶﺔ
ﷲ ِﺑ
ﺠ ﺪ ﺍ ِ
ﻭ ﹸﻛﻠﱠﻤﺎ ﺍﺯﺩﺍ ﺩ ﺍ ﹶﳌ ﺮ ُﺀ ﺍ ﺳﺘِﻨﺎ ﺭ ﹰﺓ ﻭﻃﹶﻬﺎ ﺭﺓﹰ ،ﻋﺎﻳ ﻦ ﻣ
ﺱ
ﺐ ﺍﻟﻨﺎ ِ
ﺕ ﳐﹸﺘﻠﻔﹶﺔ .ﻭﺇﺫﺍ ﻛﺎﻥ ﺃﹶﻏﻠ
ﺸ ِﺮﻳِ ﺔ ﻟﻜﻦ ﺑ ﺪﺭﺟﺎ ٍ
ﷲ ﺗﻜﻔﻲ ﹸﻛﻞﱠ ﺍﻟﺒ
"ﻫ ﻮ ﺃﹶﻳﻀﺎ ﻳﺮﻯ ﺍﷲ ﺑﺪﻭﻥ ﺃﻳﺔ ﻧﺎ ٍﺭ ﻣﻄﻬﺮﺓ" .ﳏﺒﺔﹸ ﺍ ِ
ﺲ ﺍﻟﺮﺅﻳﺎ ﷲ ،ﻭﻳﻨﺘﻔﻲ ﺣﻴﻨِﻬﺎ ﻣﻘﺪﺍ ﺭ
ﲔ ﺳﻴﻜﻮﻥﹸ ﻋِﻨ ﺪﻫﻢ ﻧﻔ
ﺲ ﺍﻟﺼﺪﻳ ِﻘ
ﺳﻴ ﻤﺮﻭ ﹶﻥ ﺑﺎﳌﹶﻄﻬﺮ ،ﹶﻓﻬﺬﺍ ﻳﺴﺘﺘِﺒ ﻊ ﹶﺃﻥﱠ ﹸﻛﻞﱠ ﺃﹶﻧ ﹸﻔ ِ
ﺕ ﺃﺑﻴ ِﻪ "ﻣﻨﺎ ِﺯ ﹶﻝ ﻛﹶﺜﲑﺓ" )ﻳﻮ .(٢:١٤
ﺟِﻬﺎﺩِﺍﺗِﻬﻢ ﻭﺃﺗﻌﺎِﺑﻬِﻢ ،ﻭﻫﺬﺍ ﺧﻄﺄ؛ ﻷﻥﱠ ﺍﻟﺮﺏ ﻗﺎ ﹶﻝ ﺇﻥﱠ ﰲ ﻣﻠﻜﻮ ِ
ﺹ ِﻣ ﻦ
ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﹶﺼ ﺪ ِﻣ ﻦ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﳌﻄﻬﺮ ِﺇﺭﺿﺎ َﺀ ﺍﻟﻌﺪ ِﻝ ﺍﻹﳍﻲ ،ﻭﺇِﻳﻔﺎ َﺀ ﺍﻟﺪﻳﻮ ِﻥ ﺍﻟﱵ ﻋﻠﻰ ﺍﻟﻨﻔﺲِ ،ﻭﺍﳋﻼ
ﺲ ﺍﻟﺘﻄﻬﲑ .ﺬﻩ ﺍﳊﺎﻟ ِﺔ ﻻ ﻳﻨﻄﺒِﻖ ﺇﺳ ﻢ ﺍﳌﻄ ﻬ ِﺮ ﻋﻠﻰ ﺍﻟﻮﺍﻗ ِﻊ
ﻑ ﻫﻮ ﺍﻟﺘﻜﻔﲑ ﻭﻟﻴ
ﺹ ﺍﻹﳍﻲ ،ﻳﻜﻮ ﹸﻥ ﺍﳍﺪ
ﺏ ﻭﺍﻟﻘﹶﺼﺎ ِ
ﺍﻟﻌﻘﺎ ِ
ﺑﻞ ﺗﺴﻤﻰ ﺣﻴﻨﻬﺎ " ﹶﻛﻔﹼﺎﺭﺓ".١٥٥
ﷲ ﺍﻟﱠﺬﻱ ﺃﻫﺎﻧ ﻪ
ﻭ ﺭ ﺩ ﰲ ﳎﻤﻊ ﺗﺮﺍﻧﺖ )ﺟﻠﺴﺔ ،١٤ﻓﺼﻞ " :(٨ﺍﻟﺘﺎﺋﺐ ﻳﺘﻜﺒﺪ ﺗﻠﻚ ﺍﻟﻘﺼﺎﺻﺎﺕ ،ﻟﻜﻲ ﻳﻔﻲ ﻋﺪ ﹶﻝ ﺍ ِ
ﺴﺮ ﺍﻟﺘﻮﺑ ِﺔ ﻭﺍﻹﻋﺘِﺮﺍﻑ.
ﺑِﺨﻄﺎﻳﺎﻩ" .١٥٦ﻫﺬﺍ ﺍﻟﻜﹶﻼ ﻡ ﻳﺤ ِﻤﻞﹸ ﺗﺸﻮﻳﻬﺎ ﻛﺒﲑﺍ ﳌﻔﻬﻮﻡ ﻋﻤﻞ ﺍﳌﺴﻴﺢ ﺍﻟﺘﻜﻔﲑﻱ ﻭِﻟ ِ
ﺤﺒ ﹶﺔ ﺍﷲ ﺍﻟﱵ ﺟ ﻌﻠﹶﺘ ﻪ ﻳﺒﺬ ﹸﻝ ﺍﺑﻨ ﻪ ﺍﻟﻮﺣﻴ ﺪ ِﻣ ﻦ ﺃﺟﻞ ﺧﻼﺻِﻨﺎ،
ﺐ ﺍﻟﺒﺎﺑﺎ ﺷﻨﻮﺩﺍ ﺍﻟﺜﺎﻟﺚ ﺃﻳﻀﺎ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ" :ﺇﻥﱠ ﻣ
ﻳﺠﻴ
ﺐ )ﺧﻄﺎﻳﺎ ﻣﻤﻴﺘﺔ( ﻗﺪ ﺗﺎﺏ ﺇﻧﺴﺎ ﹲﻥ ﻋﻨﻬﺎ،
ﺴﺒ ِ
ﺿﻴٍ ﺔ ،ﺃﻭ ِﺑ
ﺕ ﻣﻄ ﻬ ِﺮﻳٍ ﺔ ﻣِﻦ ﺃﺟﻞ ﺧﻄﺎﻳﺎ ﻋ ﺮ ِ
ﺢ ِﺑﻌﺬﺍﺑﺎ ٍ
ﺤﺒﺘﻪ ﻫﺬﻩ ﺗﺴ ﻤ
ﻫﻞ ﻣ
ﲑ ﻙ ِﻣ ﻦ ِﺟ ﻬ ِﺔ ﺍﻟﻌﺪ ِﻝ ،ﻓﻘﺪ ﺍﺳﺘﻮﰱ ﺣﻘﱠ ﻪ
ﻚ :ﻻ ﺗﺘ ِﻌﺐ ﺿﻤ
ﻭ ﹸﻏ ِﻔﺮﺕ ﻟﻪ؟ ﹶﻓﺄﻳ ﻦ ﺍﻟﺮﲪﺔ ﻫﻨﺎ؟! ﺗﻘﻮﻝ ))ﻫﻨﺎ ﺍﻟﻌﺪﻝ(( .ﺃﻗﻮ ﹸﻝ ﻟ
ﺏ ﺇﻧﺴﺎ ﹲﻥ ﻭ ﹶﻏ ﹶﻔ ﺮ ﻟﻪ ﺍﷲ ،ﻻ ﻳﻌﻮ ﺩ ﻳ ﻌﻴ ﺮ ﻩ ﺑِﺨﻄﺎﻳﺎﻩ ،ﺃﻭ
ﷲ ﹶﺃﻣﻴﻨ ﹲﺔ ﻻ ﺭﺟ ﻌ ﹶﺔ ﻓﻴﻬﺎ .ﻓﺈ ﹾﻥ ﺗﺎ
ﺐ ...ﻭ ﻋﻮ ﺩ ﺍ ِ
ﺑﺎﻟﻔِﺪﺍ ِﺀ ﻋﻠﻰ ﺍﻟﺼﻠﻴ ِ
ﻚ ﺃ ﹾﻥ ﺗﻮﻓﻴﻪ .ﺑﻞ ﻳﻘﻮ ﹸﻝ ))ﻻ ﻳﺤﺴِﺐ ﻟﻪ ﺍﻟﺮﺏ ﺧ ِﻄﻴﺔ(( )ﻣﺰ .(٢:٣٢
ﺏ ﻋﻠﻴ
ﻚ ﺣﺴﺎ
ﻕ ﻋﻠﻴ
ﻳﻌﺎ ِﻗﺒ ﻪ ﻋﻠﻴﻬﺎ ،ﺃﻭ ﻳﻘﻮ ﹸﻝ ﻟﻪ ﺑﺎ ٍ
ﺴ ﹶﻠ ﻪ ﺍﷲ ﻣِﻦ ﺧﻄﺎﻳﺎ ﻩ ،ﻫﺬﺍ ﻟﹶﻢ ﺗﻌﺪ ﻋﻠﻴ ِﻪ ﺧﻄﻴﺔ ﺑﻌﺪ ،ﺑﻞ ﺻﺎﺭ ﺃﺑﻴﺾ ﻣِﻦ ﺍﻟﺜﱠﻠﺞ )ﻣﺰ ...(٥٠ﺍﻃﻤﺌﻨﻮﺍ ،ﺍﻟﻌﺪﻝ
ﻭﺍﻟﺬﻱ ﹶﻏ
155ﺍﻟﺒﺎﺑﺎ ﺷﻨﻮﺩﺓ ﺍﻟﺜﺎﻟﺚ ،ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٧٥
156ﻟﺪﻯ ﺍﻟﺒﺎﺑﺎ ﺷﻨﻮﺩﺓ ﺍﻟﺜﺎﻟﺚ ،ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ .١١
39
ﺢ )ﺭﺍﻓﻊ ﺧﻄﻴﺌﺔ
ﺏ ﺍﳌﺴﻴ ِ
ﺐ ...ﻭﻣﺎ ﺩﺍ ﻡ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﺗﺎﺏ ،ﺗﻨﺘﻘﻞ ﺧﻄﺎﻳﺎ ﻩ ﺇﱃ ﺣﺴﺎ ِ
ﺍﻹﳍﻲ ﻗﺪ ﻭﰱ ﺣﻘﹼﻪ ﻋﻠﻰ ﺍﻟﺼﻠﻴ ِ
ﺏ ﻭﺧﻄﺎﻳﺎ
ﻑ ِﻣ ﻦ ﺫﻧﻮ ٍ
ﺍﻟﻌﺎﱂ( ،ﻓﻴﻤﺤﻮﻫﺎ ِﺑ ﺪ ِﻣﻪِ ،ﻭﻻ ﺗﺒﻘﻰ ﻋﻠﻴ ِﻪ ﺩﻳﻨﻮﻧ ﹲﺔ ﺑﻌﺪ" .١٥٧ﺇﻥﱠ ﺗﻮﺑ ﹶﺔ ﺍﻹﻧﺴﺎ ِﻥ ﻭﺍﻋﺘﺮﺍ ﹶﻓ ﻪ ﲟﺎ ﺍﻗﺘﺮ
ﷲ
ﷲ ﲞﺎ ِﻃ ٍﺊ ﻭﺍ ِﺣ ٍﺪ ﻳﺘﻮﺏ" )ﻟﻮ ،(١٠:١٥ﻭﺍ ُ
ﺡ ﻋﻨ ﺪ ﻣﻼﺋﻜ ِﺔ ﺍ ِ
ﻳﺠ ﻌ ﹸﻞ ﹶﻓ ﺮﺣﺎ ﰲ ﺍﻟﺴﻤﺎ ِﺀ "ﺃﻗﻮ ﹸﻝ ﹶﻟﻜﹸﻢ ﺇﻧ ﻪ ﻫﻜﺬﺍ ﻳﻜﻮ ﹸﻥ ﹶﻓ ﺮ
ﷲ ﺍﻟﻀﺎﺋﻊ ﻗﺪ ﻭ ِﺟ ﺪ .١٥٨ﻳﻘﻮﻝ ﺍﻟﻘﺪﻳﺲ ﺃﻓﺮﺍﻡ ﺍﻟﺴﺮﻳﺎﱐ ﺇﻥﱠ ﻫﺬﺍ ﻣﺎ
ﻑ ﺍﻟﻀﺎ ﹶﻝ ﻗﺪ ﻭ ِﺟﺪ؛ ﺩﺭﻫ ﻢ ﺍ ُ
ﺴﺮ ﻷﻥﱠ ﺍﳋﺮﻭ
ﺴ ﻪ ﻳ
ﻧﻔ
ﺲ ﻣِﻦ ﹸﻛﻞﱢ ﺷﻲ ٍﺀ ﻓﻌﻀ ﺪ ﻩ ﺍﻟﺮﺏ ﻭ ﹶﻃﻬ ﺮ ﻩ ﻭﺃﺳ ﹶﻜﻨ ﻪ ﰲ ﺍﻟﻔﺮﺩﻭﺱ" :١٥٩ﺍﳊﻖ
ﺣﺼ ﹶﻞ ﻣﻊ ِﻟﺺ ﺍﻟﻴﻤﲔ )ﺍﻟﺘﺎﺋﺐ( ﺍﻟﺬﻱ ﻳﺌ
ﻚ ﺇﻧﻚ ﺍﻟﻴﻮﻡ ﺗﻜﻮﻥ ﻣﻌﻲ ﰲ ﺍﻟﻔﺮﺩﻭﺱ" )ﻟﻮ .(٤٣:٢٣
ﺃﻗﻮ ﹸﻝ ﻟ
ﺤﺪﺛﹶﺖ ﻋﻦ ﺍﳌﹶﻄﻬﺮ ،ﻭﺇﻧﻤﺎ ﻋﻦ ﺍﻷﺳﻰ ﻋِﻨ ﺪ
ﲔ ﺗ
ﺱ ﻭﻻ ﺗﻌﺎﻟﻴ ﻢ ﺍﻵﺑﺎ ِﺀ ﺍﻟ ِﻘﺪﻳﺴ
ﺏ ﺍﳌ ﹶﻘﺪِ
ﺹ ﺍﻟﻜِﺘﺎ ِ
ﺑﺎﻟﻨﻬﺎﻳ ِﺔ ﻻ ﻧﺼﻮ
ﻑ ِﻣ ﻦ ﺍﳌﹸﺴﺘﻘﺒ ِﻞ ﰲ ﻣﻮﺍ ﺟ ﻬ ِﺔ
ﺐ ﻭﺍﳋﹶﻮ ِ
ﲑ ﻭﺍﻟﺘﺄﻧﻴ ِ
ﺏ ﺍﻟﻀﻤ ِ
ﻫﺆﻻ ِﺀ ﺍﻟﱠﺬﻳ ﻦ ﺭﻗﹶﺪﻭﺍ ﻭﻫﻢ ﰲ ﺣﺎﹶﻟ ٍﺔ ﺭﻭ ِﺣﻴٍ ﺔ ﻣﺘ ﻮﺳﻄﹶﺔ ،ﻭﻋﻦ ﻋﺬﺍ ِ
ﺠﺴﻤﺔ.
ﲑ ﺍ ﹸﳌﺘ
ﺡ ﹶﻏ ِ
ﺏ ﺍﳉﺴﺪﻱ ﻭﺍﳌﹶﻄ ﻬ ِﺮ ﻟﻸﺭﻭﺍ ِ
ﺤﺪﺙ ﹶﺃﻱ ﻣِﻨﻬﻢ ﻋ ِﻦ ﺍﻟﻨﺎ ِﺭ ﻭﺍﻟﻌِﻘﺎ ِ
ﺍﷲ ﳌِﺎ ﻓﹶﻌﻠﻮ ﻩ .ﻭﱂ ﻳﺘ
ﺕ:
ﺕ ﻋﻠﻰ ﻭﺟﻮ ِﺩ ﺍﳊﹶﻴﺎ ِﺓ ﺑﻌ ﺪ ﺍﳌﹶﻮ ِ
ﺩﻻﻻ
ﲔ ﺍﻷﻣﻮﺍﺕ.
ﺃ – ﺍﻟﻘِﻴﺎ ﻣ ﹸﺔ ِﻣ ﻦ ﺑ ِ
ﺕ ،ﺃﻭ ﺧﺒﺮﺍ ﻋﻤ ﻦ ﺭ ﺣ ﹶﻞ ﻭﻋﺎ ﺩ ِﻣ ﻦ ﺍﳌﻮﺕ ،ﻟِﻨﺆ ِﻣ ﻦ
ﲔ ﺍﻷﻣﻮﺍ ِ
ﲔ ﻻ ﻧﻨﺘ ِﻈ ﺮ ﻋﻮﺩ ﹶﺓ ﺃﺣ ِﺪ ﺍﻟﺮﺍﻗﺪﻳﻦ ِﻣ ﻦ ﺑ ِ
ﻧﺤ ﻦ ﻛﹶﻤﺆﻣِﻨ
ﲔ .ﻋﻨﺪﻧﺎ ﻛِﺘﺎﺑﺎﺗﻬﻢ
ﺴ
ﺱ ﻭﺣﻴﺎ ﹸﺓ ﺍﻷﻧﺒﻴﺎ ِﺀ ﻭﺍﻟﺮ ﺳ ِﻞ ﻭﺍﻟ ِﻘﺪﻳ ِ
ﺏ ﺍﳌﻘﺪ
ﺕ ﻫﻲ ﺃﻣ ﺮ ﻭﺍﻗ ﻊ .ﻧﺤ ﻦ ﻋِﻨﺪﻧﺎ ﺍﻟﻜِﺘﺎ
ِﺑﹶﺄﻥﱠ ﺍﳊﹶﻴﺎ ﹶﺓ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﻭﺗﻌﺎﻟﻴ ﻤﻬﻢ ،ﻛﹶﻤﺎ ﻋِﻨﺪﻧﺎ ﺭﻓﺎﺗﻬﻢ ،ﻭﻧﺤﻦ ﻧﺆ ِﻣ ﻦ ﺃﻧﻬﻢ ﻳﺤﻴﻮ ﹶﻥ ﻣﻨ ﹸﺬ ﺍﻵ ﹶﻥ ﺍﳊﹶﻴﺎ ﹶﺓ ﺍﻷﺑﺪﻳ ﹶﺔ.١٦٠
ﺕ
ﺖ ﻓﻴﻬﺎ ﹶﺃﻥﱠ ﺳِﻴﺎ ﺩ ﹶﺓ ﺍﳌﻮ ِ
ﺱ ﻭ ِﻣ ﻦ ﺍﻵﺑﺎﺀ ﺍﻟﻘﺪﻳﺴﲔ ،ﻹﺯﺍﹶﻟ ِﺔ ﻏﹸﺒﺎ ِﺭ ﺍﻟﺸﻚ ،ﻧﺜﺒ
ﺏ ﺍ ﹸﳌ ﹶﻘﺪِ
ﻭﻣﻊ ﺫﻟﻚ ،ﻧﻮﺭِﺩ ُ ﹶﺃ ِﺩﻟﱠ ﹰﺔ ﻣِﻦ ﺍﻟﻜﺘﺎ ِ
ﻼ ﺇﱃ ﺍﳌﻴﻨﺎ ِﺀ ﻭﻋﺒﻮﺭﹰﺍ ِﻣ ﻦ ﻭ ﹶﻃ ٍﻦ ﺇﱃ
ﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺬﻫﱯ ﺍﻟﻔﻢ ،ﺭﺣﻴ ﹰ
ﲑ ،ﻛﻤﺎ ﻳﻘﻮ ﹸﻝ ﺍﻟﻘﺪﻳ
ﻗﺪ ﺑ ﹶﻄﻠﹶﺖ ،ﻭﺃﹶﺿﺤﻰ ﻫﺬﺍ ﺍﻷﺧ
ﺕ ﻭﻋﻠﻰ ﺍﳊﻴﺎﺓ.
ﺁﺧﺮ ،١٦١ﻓﺎﻟﺮﺏ ﻫﻮ ﺳﻴ ﺪ ﻋﻠﻰ ﺍﳌﻮ ِ
ﲔ
ﺢ ﹶﻟ ﻪ ﺍ ﺪ ِﻣ ﻦ ﺑ ِ
ﺹ ﻣﺎﺗﻮﺍ ﹸﺛﻢ ﻋﺎﺩﻭﺍ ﺇﱃ ﺍﳊﻴﺎ ِﺓِ ،١٦٢ﻣﻤﻦ ﺃﹶﻗﺎ ﻣﻬﻢ ﺍﳌﹶﺴﻴ
ﺱ ﻳﺬ ﹸﻛ ﺮ ﺃﻣﺜِﻠ ﹰﺔ ﻋﻦ ﺃﺷﺨﺎ ٍ
ﺏ ﺍ ﹸﳌ ﹶﻘﺪ
ﺍﻟﻜِﺘﺎ
ﺹ ﻳ ﹶﻄﻬﺮﻭ ﹶﻥ ﻭﺍﻟﺼﻢ ﻳﺴﻤﻌﻮ ﹶﻥ ﻭﺍﳌﻮﺗﻰ ﻳﻘﻮﻣﻮ ﹶﻥ
ﺝ ﻳﻤﺸﻮ ﹶﻥ ﻭﺍﻟﺒﺮ
ﺍﻷﻣﻮﺍﺕِ ،ﻭﻫﻢ ﻛﹶﺜﲑﻭﻥ "ﺍﻟﻌﻤﻲ ﻳﺒﺼﺮﻭ ﹶﻥ ﻭﺍﻟﻌﺮ
ﲔ ﻳﺒﺸﺮﻭ ﹶﻥ" ) ﻣﺖ .(٥:١١ﻭﻟ ﻌﻞﱠ ﺃﺑﺮﺯ ﻣ ﻦ ﹶﺫ ﹶﻛ ﺮﻫﻢ ﺍﻹﳒﻴ ﹸﻞ ﺛﻼﺛﹶﺔ ﻫﻢ:
ﻭﺍﳌﺴﺎﻛ
ﺿ ﻊ
ﻼ ﺇﻥﱠ ﺍﺑﻨﱵ ﺍﻵ ﹶﻥ ﻗﺪ ﻣﺎﺗﺖ .ﻟﻜﻦ ﺗﻌﺎ ﹶﻝ ﻭ
ﺠ ﺪ ﻟ ﻪ ﻗﺎﺋ ﹰ
ﺴﺲ ﻗﺪ ﺟﺎﺀ ﹶﻓ
-١ﺇﺑﻨﺔ ﻳﺎﺋﲑﻭﺱ "ﻓﻴﻤﺎ ﻫﻮ ﻳ ﹶﻜﻠﱢﻤﻬﻢ ﺇﺫﺍ ﺭﺋﻴ
ﺲ ﻭﻧ ﹶﻈ ﺮ ﺍﹸﳌ ﺰﻣﺮﻳ ﻦ ﻭﺍﳉﹶﻤ ﻊ ﻳﻀﺠﻮ ﹶﻥ ،ﻗﺎﻝ ﳍﻢ ﺗﻨﺤﻮﺍ ﻓﺈﻥﱠ
ﺖ ﺍﻟﺮﺋﻴ ِ
ﻉ ﺇﱃ ﺑﻴ ِ
ﻳ ﺪ ﻙ ﻋﻠﻴﻬﺎ ﻓﺘﺤﻴﺎ ...ﻭﳌﹼﺎ ﺟﺎﺀ ﻳﺴﻮ
ﺝ
ﺨ ﺮ
ﻚ ﺑﻴﺪِﻫﺎ .ﻓﻘﺎﻣﺖ ﺍﻟﺼﺒﻴ ﹸﺔ .ﹶﻓ
ﺴ
ﺝ ﺍﳉﹶﻤ ﻊ ﺩ ﺧ ﹶﻞ ﻭﺃﻣ
ﻀﺤِﻜﻮﺍ ﻋﻠﻴ ِﻪ .ﻓﻠﻤﺎ ﺃﹸﺧ ِﺮ
ﺖ ﻟ ِﻜﻨﻬﺎ ﻧﺎِﺋ ﻤ ﹲﺔ .ﻓ
ﺍﻟﺼﺒﻴ ﹶﺔ ﱂ ﺗ ﻤ
ﺽ ﹸﻛﻠﱢﻬﺎ" )ﻣﺖ .(٢٦-١٨:٩
ﻚ ﺍﻷﺭ ِ
ﳋﺒ ﺮ ﺇﱃ ﺗﻠ
ﺫﻟﻚ ﺍ ﹶ
157ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ ،ﺻﻔﺤﺔ ٤٣-٤٢ﻭ.٦٢
158ﺃﻟﻴﻜﺴﻴﻴﻒ ،ﺳﲑﺍﻓﻴﻢ :ﺍﻟﺪﻭﺍﺀ ﺍﳌﹶﻨﺴﻲ ) ﺳﺮ ﺍﻟﺘﻮﺑ ِﺔ ﻭﺍﻹﻋﺘﺮﺍﻑ( ،ﺗﺮﲨﺔ ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺳﲑﺍﻓﻴﻢ ﻛﺮﻛﻮﺭ ،ﺻﻔﺤﺔ .٧٩
159ﺍﻟﺴﺮﻳﺎﱐ ،ﺃﻓﺮﺍﻡ :ﻣﻘﺎﻻﺕ ﺭﻭﺣﻴﺔ ﻭﺧﺸﻮﻋﻴﺔ ،ﺗﻌﺮﻳﺐ ﺍﻷﺏ ﺍﻓﺮﺍﻡ ﻛﲑﻳﺎﻛﻮﺱ ،ﺻﻔﺤﺔ .٥٨
Hierotheos, Metrop. of afpaktos : The Parable of the rich man & Lazarus about
LIFE After Death, p.p 10. 160
161ﻣﻠﻄﻲ ،ﺍﻟﻘﻤﺺ ﺗﺎﺩﺭﺱ ﻳﻌﻘﻮﺏ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٣١٧
162
ﻣﻮﺩﻱ ،ﺩ .ﺭﳝﻮﻧﺪ ﺃ : .ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ﺻﻔﺤﺔ .٤
40
ﺐ ﺇﱃ ﻣﺪﻳﻨ ٍﺔ ﺗﺪﻋﻰ ﻧﺎﻳﲔ ﻭﺫ ﻫﺐ ﻣ ﻌ ﻪ ﻛﹶﺜﲑﻭ ﹶﻥ ِﻣ ﻦ ﺗﻼﻣﻴ ِﺬ ِﻩ ﻭﺟﻤ ﻊ ﻛﺜﲑ ،ﻓﹶﻠﻤﺎ
-٢ﺇﺑﻦ ﺃﺭﻣﻠﺔ ﻧﺎﻳﲔ "ﰲ ﺍﻟﻴﻮ ِﻡ ﺍﻟﺘﺎﱄ ﹶﺫ ﻫ
ﲑ ِﻣ ﻦ ﺍﳌﺪﻳﻨ ِﺔ ،ﹶﻓ ﹶﻠﻤﺎ ﺭﺁﻫﺎ
ﺖ ﳏﻤﻮ ﹲﻝ ﺍﺑ ﻦ ﻭﺣﻴ ﺪ ﻷﻣِ ﻪ ﻭﻫﻲ ﺃﺭ ﻣ ﹶﻠ ﹲﺔ ﻭﻣﻌﻬﺎ ﲨ ﻊ ﻛﺜ
ﺏ ﺍﳌﹶﺪﻳﻨ ِﺔ ﺇﺫﺍ ﻣﻴ
ﺏ ﺇﱃ ﺑﺎ ِ
ﺍﻗﺘ ﺮ
ﺏ ﻟﻚ ﺃﻗﻮ ﹸﻝ
ـﻬﺎ ﺍﻟﺸﺎ
ﻒ ﺍﳊﺎﻣﻠﻮ ﹶﻥ .ﻓﻘﺎ ﹶﻝ ﺃﻳ ﱡ
ﺶ ﻓ ﻮ ﹶﻗ
ﺲ ﺍﻟﻨﻌ
ﺤﻨ ﻦ ﻋﻠﻴﻬﺎ ﻭﻗﺎ ﹶﻝ ﳍﺎ ﻻ ﺗﺒﻜﻲ ،ﹸﺛﻢ ﺗ ﹶﻘﺪ ﻡ ﻭﹶﻟ ﻤ
ﺍﻟﺮﺏ ﺗ
ﺖ ﻭﺍﺑﺘﺪﺃ ﻳﺘ ﹶﻜﻠﱠ ﻢ ﻓ ﺪ ﹶﻓ ﻌ ﻪ ﺇﱃ ﹸﺃﻣِ ﻪ" ) ﻟﻮ .(١٥-١١:٧
ﺲ ﺍﳌ ﻴ
ﺠ ﹶﻠ
ﹸﻗ ﻢ .ﻓ
ﺐ ﻷُﻭ ِﻗ ﹶﻈ ﻪ .ﻓﻘﺎﻝ ﺗﻼﻣﻴ ﹸﺬ ﻩ ﻳﺎ ﺳﻴ ﺪ ﺇﻥ
ﻉ( ﻟﻌﺎﺯﺭ ﺣﺒﻴﺒﻨﺎ ﻗﺪ ﻧﺎﻡ ،ﻟﻜﻨﻲ ﺫﺍﻫ
ﺢ "ﻗﺎ ﹶﻝ ﳍﻢ )ﻳﺴﻮ
-٣ﻟﻌﺎﺯﺭ ﺻﺪﻳﻖ ﺍﳌﺴﻴ ِ
ﻉ
ﻉ ﻳﻘﻮ ﹸﻝ ﻋ ﻦ ﻣﻮِﺗﻪِ ،ﻭﻫﻢ ﹶﻇﻨﻮﺍ ﺃﻧﻪ ﻳﻘﻮ ﹸﻝ ﻋﻦ ﺭﻗﺎﺩ ِﺍﻟﻨﻮ ِﻡ .ﻓﻘﺎ ﹶﻝ ﳍﻢ ﻳﺴﻮ
ﻛﺎﻥ ﻧﺎ ﻡ ﻓﻬ ﻮ ﻳﺸﻔﻰ .ﻭﻛﺎ ﹶﻥ ﻳﺴﻮ
ﻉ ﺍﺭﻓﻌﻮﺍ
ﱪ ...ﻗﺎ ﹶﻝ ﻳﺴﻮ
ﻉ ﻭ ﺟ ﺪ ﺃﻧ ﻪ ﻗﺪ ﺻﺎ ﺭ ﻟ ﻪ ﺃﺭﺑﻌ ﹸﺔ ﺃﻳﺎ ٍﻡ ﰲ ﺍﻟﻘ ِ
ﺣﻴﻨﺌ ٍﺬ ﻋﻼِﻧﻴ ﹰﺔ ﻟﻌﺎﺯ ﺭ ﻣﺎﺕ ...ﻓﻠﻤﺎ ﺃﺗﻰ ﻳﺴﻮ
ﻚ
ﻉ ﹶﺃﹶﻟ ﻢ ﺃﻗﹸﻞ ﻟ ِ
ﺖ ﻳﺎ ﺳﻴ ﺪ ﻗﺪ ﺃﻧﺘ ﻦ ﻷﻥﱠ ﻟ ﻪ ﺃﺭﺑﻌ ﹶﺔ ﺃﻳﺎ ٍﻡ ،ﻓﻘﺎ ﹶﻝ ﳍﺎ ﻳﺴﻮ
ﺖ ﺍ ﹶﳌ ﻴ ِ
ﱪ( ﻗﺎﻟﺖ ﻟ ﻪ ﻣﺮﺛﺎ ﺃﹸﺧ
ﺠ ﺮ )ﻋﻦ ﺍﻟﻘ ِ
ﺍﳊ
ﺕ
ﺖ ﻭﻳﺪﺍ ﻩ ﻭﺭِﺟﻼ ﻩ ﻣﺮﺑﻮﻃﺎ
ﺝ ﺍ ﹶﳌ ﻴ
ﺨ ﺮ
ﺕ ﻋﻈﻴ ٍﻢ ﻟﻌﺎﺯﺭ ﻫ ﹸﻠﻢ ﺧﺎﺭِﺟﹰﺎ .ﹶﻓ
ﺥ ﺑﺼﻮ ٍ
ﺻ ﺮ
ﺖ ﺗﺮﻳ ﻦ ﳎ ﺪ ﺍﷲ ...
ﺇ ﹾﻥ ﺁﻣﻨ ِ
ﻉ ﺣﻠﱡﻮ ﻩ ﻭﺩﻋﻮ ﻩ ﻳﺬﻫﺐ" )ﻳﻮ .(٤٤-١:١١
ﻑ ﲟِﻨﺪﻳ ٍﻞ .ﻓﻘﺎ ﹶﻝ ﳍﻢ ﻳﺴﻮ
ﺑﺄﻗ ِﻤ ﹶﻄ ٍﺔ ﻭﻭﺟ ﻬ ﻪ ﻣﻠﻔﻮ
ﺲ ﺑﻄﺮﺱ ،ﻭﺻﻠﹼﻰ ﻋﻠﻴﻬﺎ،
ﻚ ﺭﻭﻯ ﺳﻔﺮ ﺃﻋﻤﺎ ِﻝ ﺍﻟﺮ ﺳ ِﻞ ﺃﻥﱠ ﺍﻣﺮﺃ ﹰﺓ ﺍﲰﻬﺎ "ﻃﺎﺑﻴﺜﺎ" ﻣﺎﺗﺖ ﻓﻐﺴﻠﻮﻫﺎ ،ﻭﺟﺎﺀ ﺍﻟﻘﺪﻳ
ﻛﺬِﻟ
ﺕ ﺑﻌ ﺪ ﻭﻗﻮ ِﻋ ِﻪ ِﻣ ﻦ
ﺲ ﺑﻮﻟﹸﺲ ﺃﻗﺎ ﻡ ﺷﺎﺑﺎ ﺍﲰﻪ ﺃﻓﺘﻴﺨﻮﺱ ﻣﻦ ﺍﳌﻮ ِ
ﻓﻌﺎﺩﺕ ﺇﱃ ﺍﳊﻴﺎﺓ )ﺃﻉ .(٤٢-٣٦:٩ﻭﺍﻟﺮﺳﻮ ﹸﻝ ﺍﻟﻘﺪﻳ
ﺕ ﻫ ِﺬ ِﻩ ،ﻋ ِﻄﻴ ﹲﺔ ِﻣ ﻦ ﺍﻟﺴِﻴ ِﺪ ﺍﻟﺬﻱ ﻗﺎ ﹶﻝ
ﺍﻟﻄﺎﻗ ِﺔِ ،ﻣ ﻦ ﺍﻟﻄﺒﻘ ِﺔ ﺍﻟﺜﺎﻟﺜ ِﺔ ﺇﱃ ﺃﺳﻔﹶﻞ )ﺃﻉ .(١٢-٧:٢٠ﺳﻠ ﹶﻄ ﹸﺔ ﺍﻟﺮ ﺳ ِﻞ ﻋﻠﻰ ﺍﳌﻮ ِ
ﺕ ﺍﻟﺴﻤﻮﺍﺕ .ﺍﺷﻔﻮﺍ ﺍﳌﹶﺮﺿﻰ ،ﹶﻃﻬﺮﻭﺍ ﺑﺮﺻﹰﺎ ،ﺃﻗﻴﻤﻮﺍ
ﺏ ﻣﻠﻜﻮ
ﲔ ﺇﻧ ﻪ ﻗﺪ ﺍﻗﺘ ﺮ
ﹶﻟﻬﻢ "ﻭﻓﻴﻤﺎ ﺍﻧﺘﻢ ﺫﺍﻫِﺒﻮ ﹶﻥ ﺍﻛﺮِﺯﻭﺍ ﻗﺎﺋﻠ
ﻣﻮﺗﻰ ،ﺃﺧﺮﺟﻮﺍ ﺷﻴﺎﻃﲔ .ﻣﺠﺎﻧﺎ ﺃﺧﺬﺗﻢ ﳎﺎﻧﺎ ﺃﻋ ﹸﻄﻮﺍ" ) ﻣﺖ .(٨-٥:١٠
ﺢ ﺍﻟﺬﻱ ﳛﻴﺎ ﻓﻴﻬﻢ
ﺍﻟﺴﻠ ﹶﻄ ﹸﺔ ﻋﻠﻰ ﺍﳌﻮﺕِ ،ﺍﳌﹸﻌﻄﺎﺓ ِﻣ ﻦ ﺍﻟﺴﻴِ ﺪ ﻣﻌﻄﻲ ﺍﳊﻴﺎ ِﺓ ِﻟﻠﺮ ﺳ ِﻞ ،ﻟﻴﺴﺖ ﺁﻧﻴ ﹰﺔ ﺇﻧﻤﺎ ﺃﺑ ِﺪﻳﺔ ،ﲟﺎ ﹶﺃﻥﱠ ﺍ ﹶﳌﺴﻴ
ﺕ ﺑﺴﺒﺐ ﺍﺗﺤﺎ ِﺩﻫﻢ
ﺐ ﺍﻟﺮ ﺳ ﹸﻞ ﺍﳌﻮ
ﻫﻮ ﻗﺎ ﹶﻝ "ﻫﺎ ﺃﻧﺎ ﻣﻌﻜﹸﻢ ﹸﻛﻞﱠ ﺍﻷﻳﺎ ِﻡ ﺇﱃ ﺍﻧﻘِﻀﺎ ِﺀ ﺍﻟﺪﻫ ِﺮ )ﻣﺖ (٢٠:٢٨ﻟﺬﺍ ﻓﻘﺪ ﹶﻏ ﹶﻠ
ﺢ ﻭﺍ ﹸﳌﺘﺤِﺪﻳ ﻦ ﺑﻪ؛ ﻷﻥﱠ ﺍﻹﺗﺤﺎ ﺩ ﻣ ﻊ ﺍﷲ
ﺢ ﻣﻌﻄﻲ ﺍﳊﻴﺎﺓ .ﻭﻛﺬﻟﻚ ﳛﺼﻞ ﻟﻠﻤﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻳﺤﻴﻮ ﹶﻥ ﰲ ﺟﺴ ِﺪ ﺍﳌﺴﻴ ِ
ﺑﺎﳌﺴﻴ ِ
ﻚ
ﺕ ﻫﻜﺬﺍ ﻧﺴ ﹸﻠ
ﺢ ِﻣ ﻦ ﺍﻷﻣﻮﺍ ِ ﰲ ﺍﻟﺮﻭﺡ ﺍﻟ ﹸﻘﺪﺱ ١٦٣ﻳﻮ ِ
ﺻ ﹸﻞ ﺇﱃ ﺍﻟﻘﻴﺎﻣﺔ ،ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺑﻮﻟﺲ" :ﻛﻤﺎ ﺃﹸﻗﻴ ﻢ ﺍﳌﹶﺴﻴ
ﳓﻦ ﺃﻳﻀﹰﺎ" )ﺭﻭ .(٤:٦
ﺢ
ﺏ ِﻣ ﻦ ﺍﷲ" ،ﻭﺑﹶﺄﻥﱠ "ﺍﳌﺴﻴ
ﺍﻟﺒﺮﻫﺎ ﹸﻥ ﺍﻟﻘﺎ ِﻃ ﻊ ﻟﻠﻤﺴﻴﺤﻲ ﻋﻠﻰ ﻭﺟﻮ ِﺩ ﺍﳊﹶﻴﺎ ِﺓ ﺑﻌ ﺪ ﺍﳌﹶﻮﺕ ﻫﻮ ﺇﳝﺎﻧﻪِ ،ﺛﻘﹶﺘ ﻪ ﺑﺄﻧ ﻪ "ﳏﺒﻮ
ﺐ ﻭﻗِﻴﺎ ﻣِﺘ ِﻪ
ﺢ ﻋﻠﻰ ﺍﻟﺼﻠﻴ ِ
ﺕ ﺍﳌﺴﻴ ِ
ﺐ ﺍﳊﻴﺎ ﹶﺓ ﻟﻠﺬﻳ ﻦ ﰲ ﺍﻟﻘﺒﻮ ِﺭ" ،ﻭ ِﲟَﻮ ِ
ﺕ ﻭ ﻭ ﻫ
ﺕ ﺑﺎﳌﻮ ِ
ﺕ ﻭ ﻭ ِﻃ ﹶﺊ ﺍﳌﹶﻮ
ﲔ ﺍﻷﻣﻮﺍ ِ
ﻗﺪ ﻗﺎ ﻡ ِﻣ ﻦ ﺑ ِ
ﺽ ﺗﺰﻟ ﺰﻟﹶﺖ
ﲔ ِﻣ ﻦ ﻓﻮﻕ ﺇﱃ ﺃﺳ ﹶﻔﻞِ ،ﻭﺍﻷﺭ
ﺕ ﺇﺫ ﺃﻥﱠ " ﺣﺠﺎﺏ ﺍﳍﻴ ﹶﻜ ِﻞ ﻗﺪ ﺍﻧﺸﻖ ﺇﱃ ﺇﺛﻨ ِ
ﺃﹶﻇ ﻬ ﺮ ﻗﹸﺪ ﺭﺗ ﻪ ﻭ ﹶﻏ ﹶﻠﺒﺘ ﻪ ﻋﻠﻰ ﺍﳌﻮ ِ
ﲔ ﺍﻟﺮﺍﻗﺪﻳ ﻦ ﻭ ﺧﺮﺟﻮﺍ ِﻣ ﻦ ﺍﻟﻘﺒﻮ ِﺭ ﺑﻌ ﺪ ﻗِﻴﺎ ﻣِﺘ ِﻪ
ﲑ ِﻣ ﻦ ﺃﺟﺴـﺎ ِﺩ ﺍﻟﻘﺪﻳﺴ
ﺸﻘﱠﻘﺖ ،ﻭﺍﻟﻘﺒﻮﺭ ﺗ ﹶﻔﺘﺤﺖ ﻭﻗﺎ ﻡ ﻛﹶﺜ
ﻭﺍﻟﺼﺨﻮ ﺭ ﺗ
ﺿ ِﺮ
ﲔ ﺍﻟﻌﺎ ِﱂ ﺍﳊﺎ ِ
ﺼ ﹸﻞ ﺑ
ﺏ ﺍﻟﺬﻱ ﻛﺎ ﹶﻥ ﻳﻔ ِ
ﺢ ﺍﻟﺒﺎ
ﻭ ﺩﺧﻠﻮﺍ ﺍﳌﹶﺪﻳﻨ ﹶﺔ ﺍﳌﹸﻘﺪ ﺳ ﹶﺔ ﻭ ﹶﻇﻬﺮﻭﺍ ِﻟﻜﹶﺜﲑﻳﻦ" ) ﻣﺖ ،(٥٣-٥١:٢٧ﻭﻓﹸِﺘ
ﺕ ﺳﻴﻌﻮ ﺩ
ﻱ ﹶﺃﻥﱠ ﹸﻛﻞﹼ ﻣ ﻦ ﳛﻴﺎ ﺑﻌ ﺪ ﺍﳌﻮ ِ ﻭﺍﻟﻌﺎﹶﻟ ِﻢ ﺍﻵﺧﺮ .١٦٤ﻭﺍﳌﻘﻮﹶﻟ ﹸﺔ ﺑِﺄﻥﱠ ﺍﻟﺬﻳ ﻦ ﺃﻗﻴﻤﻮﺍ ﻗﺒ ﹰ
ﻼ ﻋﺎﺩﻭﺍ ﻭﺭﻗﺪﻭﺍ ﺛﺎﻧﻴ ٍﺔ ﺑﺎﳉﹶﺴﺪِ ،ﹶﺃ
ﺖ ﻣ ﻴﺘﺎ ،ﻭﻫﺎ ﺃﻧﺎ ﺣﻲ ﺇﱃ ﺃﺑ ِﺪ ﺍﻵﺑﺪﻳﻦ" )ﺭﺅ
ﳊﻲ ﻭﻛﻨ
ﺢ ﺍﻟﺬﻱ ﻗﺎﻝ ":ﺃﻧﺎ ...ﺍ ﹶ
ﺕ ِﻣ ﻦ ﺟﺪﻳﺪ ،ﺗﺒ ﹸﻄ ﹸﻞ ﻣﻊ ﺍﳌﺴﻴ ِ
ﻟﻠﻤﻮ ِ
ﺕ
ﺕ ﺃﻳﻀﹰﺎ ،ﻻ ﻳﺴﻮ ﺩ ﻋﻠﻴ ِﻪ ﺍﳌﻮ
ﲔ ﺍﻷﻣﻮﺍﺕ ﻻ ﻳﻤﻮ
ﺢ ﺑﻌﺪ ﻣﺎ ﺃﹸﻗﻴ ﻢ ِﻣ ﻦ ﺑ ِ
(١٨-١٧:١ﻟﺬﺍ ﳓ ﻦ ﻧ ﻌ ﹶﻠ ﻢ ﻳﻘِﻴﻨﺎ" ،ﺃﻥَﱠ ﺍﳌﺴﻴ
163
ﺍﻵﺛﻮﺳﻲ ،ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺟﺎﻭﺭﺟﻴﻮﺱ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٣٠
ﺢ ﻭﺃ ﹾﻥ ﻳﺄﻛﻞ
ﺍﻹﲢﺎﺩ ﺑﺎﷲ ﰲ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺃﻭ ﺍﻟﺘﺄﻟﱡﻪ ﳛﺼﻞ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﺑﺎﻷﺳﺮﺍﺭ ،ﺍﻟﱵ ﻓﻴﻬﺎ ﻳﺴﺘﻄﻴﻊ ﺍﳌﺮﺀ ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻋﻀﻮﹰﺍ ﰲ ﺟﺴ ِﺪ ﺍﳌﹶﺴﻴ ِ
ﺢ ﻭ ﺩ ﻣ ﻪ .ﺭﺍﺟﻊ :ﻓﻼﺧﻮﺱ ،ﺍﳌﺘﺮﻭﺑﻮﻟﻴﺖ ﺍﻳﺮﻭﺛﻴﻮﺱ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٥٥
ﺟﺴ ﺪ ﺍﳌﺴﻴ ِ
164
ﺍﳌﺴﻜﲔ ،ﺍﻷﺏ ﻣﺘﻰ :ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺼﻌﻮﺩ ،ﺻﻔﺤﺔ .٢٠
41
ﻒ ﻳﻘﻮ ﹸﻝ ﻗﻮ ﻡ ﺑﻴﻨﻜﹸﻢ ﺃﻥﱠ
ﺢ ﻳﻜ ﺮ ﺯ ِﺑ ِﻪ ﺃﻧ ﻪ ﻗﺎ ﻡ ِﻣ ﻦ ﺍﻷﻣﻮﺍﺕ ﻓﻜﻴ
ِﻣ ﻦ ﺑﻌﺪ")ﺭﻭ .(٩:٦ﻭ ِﻣ ﻦ ﻫﺬﺍ ﺍﳌﹸﻨ ﹶﻄ ﹶﻠ ِﻖ "ﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﺍﳌﺴﻴ
ﺢ ﻗﺪ ﻗﺎ ﻡ ﻓﺒﺎ ِﻃ ﹶﻠ ﹲﺔ ﻛِﺮﺍ ﺯﺗﻨﺎ
ﺢ ﻗﺪ ﻗﺎﻡ ،ﻭﺇﻥ ﻟﹶﻢ ﻳﻜﹸﻦ ﺍﳌﺴﻴ
ﺕ ﻓﻼ ﻳﻜﻮ ﹸﻥ ﺍﳌﺴﻴ
ﺕ .ﻓﺈ ﹾﻥ ﱂ ﺗﻜﹸﻦ ﻗﻴﺎ ﻣ ﹸﺔ ﺃﻣﻮﺍ ٍ
ﺲ ﻗﻴﺎﻣﺔ ﺃﻣﻮﺍ ٍ
ﻟﻴ
ﺢ ﻓﺈﻧﻨﺎ ﺃﺷﻘﻰ ﲨﻴ ِﻊ ﺍﻟﻨﺎﺱ" )١ﻛﻮ -١٢:١٥
ﻭﺑﺎ ِﻃ ﹲﻞ ﺃﻳﻀﹰﺎ ﺇﳝﺎﻧﻜﹸﻢ ...ﻭﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﻟﻨﺎ ﰲ ﻫ ِﺬ ِﻩ ﺍﳊﻴﺎ ِﺓ ﻓﻘﻂ ﺭﺟﺎ ٌﺀ ﰲ ﺍﳌﺴﻴ ِ
.(١٩
ﺕ ﻭﻻ ﺣﻴﺎ ﹲﺓ ﻭﻻ ﻣﻼﺋﻜ ﹲﺔ ﻭﻻ
ﲔ ﺃ ﹾﻥ "ﻻ ﻣﻮ
ﺍﻟﻜﻨﻴﺴ ﹸﺔ ﺗﻌﺒ ﺮ ﻣِﻦ ﺧﻼ ِﻝ ﺧِﺪ ﻣ ِﺔ ﺍﳉﻨﺎﺯ ﻋﻤﺎ ﻗﺎﻟﹶﻪ ﺍﻟﺮﺳﻮﻝ ﺑﻮﻟﺲ ﺑﻴﻘ ٍ
ﺤﺒِ ﺔ
ﺿ ﺮ ٍﺓ ﻭﻻ ﻣﺴﺘﻘﺒﻠﺔ ،ﻭﻻ ﻋﻠﻮ ﻭﻻ ﻋﻤ ﻖ ﻭﻻ ﺧﻠﻴ ﹶﻘ ﹲﺔ ﺃﺧﺮﻯ ﺗﻘﺪِﺭ ﹶﺃ ﹾﻥ ﺗﻔﺼﻠﻨﺎ ﻋﻦ ﻣ
ﺕ ﻭﻻ ﺃﻣﻮ ﺭ ﺣﺎ ِ
ﺭﺅﺳﺎ ٌﺀ ﻭﻻ ﻗﻮﺍ
ﺴ ِﺪ ﺍﻟﺮﺍﻗ ِﺪ ،ﻭﺗﻠﺒِﺴ ﻪ ﺃﻓﻀ ﹶﻞ ﺛﻴﺎﺑﻪ ﻭﺗ ﻮﺟ ﻪ ﺭﺃ ﺳ ﻪ ﳓ ﻮ
ﺢ ﺭﺑﻨﺎ" )ﺭﻭ ،(٣٩-٣٥:٨ﲝﻴﺚ ﺘﻢ ﺑﻨﻈﺎﻓ ِﺔ ﺟ
ﺍﷲ ﺍﻟﱵ ﰲ ﺍﳌﺴﻴ ِ
ﺴ ﻪ ﻭﻫﻲ ﺗﺴﻜﺐ
ﺐ ﻭﺍﺿﻌ ﹰﺔ ﺑﲔ ﻳﺪﻳ ِﻪ ﺃﹶﻳﻘﻮﻧ ﹶﺔ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ،ﻭﺗﻘﻮ ﹸﻝ ﳐﺎﻃﺒ ﹰﺔ ﻧﻔ
ﻕ ﻭﺗﺮﺳﻢ ﺑﺬﺭﺍﻋﻴ ِﻪ ﺷﻜ ﹶﻞ ﺻﻠﻴ ٍ
ﺍﻟﺸﺮ ِ
ﺴ ﻦ ﺇﻟﻴﻚ" .ﻫﺬﻩ ﺍﻷﺟﻮﺍﺀ ﻻ ﺗﻮﺣﻲ ﺑﺎﻟﻨﻬﺎﻳ ِﺔ ،ﺇﻻﹼ
ﺲ ﺇﱃ ﺭﺍ ﺣﺘِﻚ ﻷﻥﱠ ﺍﻟﺮﺏ ﻗﺪ ﺃﺣ
ﺴ ِﺪ ِﻩ "ﺇﺭﺟﻌﻲ ﻳﺎ ﻧﻔ
ﺖ ﻋﻠﻰ ﺟ
ﺍﻟﺰﻳ
ﺐ
ﺕ ﺳﻮﻯ ﺭِﲝﹰﺎ ﻭﻣﻌﺒﺮﹰﺍ ﻟﻠﺘﻼﻗﻲ ،ﻟﻠﻤﻌﻴﺔ ،ﻣﻊ ﺍﻟﻌﺮﻭﺱ ،ﺍﶈﺒﻮﺏ ﺍﻷﻭﻝ ﻭﺍﻷﺧﲑ ،ﻏﺎﻟ ِ
ﺃﻥﱠ ﺍﳌﺆ ِﻣ ﻦ ﺍﳌﺴﻴﺤﻲ ﻻ ﻳﺮﻯ ﺑﺎﳌﻮ ِ
ﲔ ﺍﳌﹸﻠﺘﻔﹼﲔ ﺣﻮ ﹶﻝ ﺍﻟﻌﺮﺵ
ﺢ ﻭﺍﻹﻛﺮﺍ ﻡ ﻋﻠﻰ ِﻣﺜﺎ ِﻝ ﺍﳌﻼﺋﻜ ِﺔ ﺍﻟ ِﻘﺪﻳﺴ
ﺕ "ﺍﻟﺮﺏ ﻳﺴﻮﻉ" ﻟﻴ ﹶﻘﺪ ﻡ ﻟﻪ ﺍﳌﹶﺠ ﺪ ﻭﺍﻟﺘﺴﺒﻴ
ﺍﳌﻮ ِ
ﺍﻹﳍﻲ.١٦٥
ﺱ ﻭﰲ ﺍﻟﺘﻘﻠﻴ ِﺪ(.
ﺏ ﺍ ﹸﳌ ﹶﻘﺪِ
ﺏ -ﺍﻟﻈﻬﻮﺭﺍﺕ )ﰲ ﺍﻟﻜِﺘﺎ ِ
ﺕ.
ﺱ ﺑﺄﻥﱠ ﺍﳊﻴﺎ ﹶﺓ ﺗﻨﺘﻬﻲ ﺳﺎﻋ ﹶﺔ ﺍﳌﻮ ِ
ﲔ ﺍﻟﻨﺎ ِ
ﲑ ﺩﻟﻴ ٍﻞ ﻋﻠﻰ ﺑﻄﻼ ِﻥ ﺍﳌﹸﻌﺘﻘ ِﺪ ﺍﻟﺸﺎﺋ ِﻊ ﺑ
ﻇﻬﻮﺭﺍﺕ ﺍﻟﺒﺸ ِﺮ ﺑﻌﺪ ﳑﺎﺗِﻬﻢ ﺧ
ﺕ ﺑ ﹾﻞ ﺇﻟ ﻪ ﺃﺣﻴﺎ ٍﺀ ﻷﻥﱠ
ﺲ ﺇﻟ ﻪ ﺃﻣﻮﺍ ٍ
ﺏ ﻭﻫﻮ ﻟﻴ
ﷲ ﻫﻮ ﺇﻟ ﻪ ﺇﺑﺮﺍﻫﻴ ﻢ ﻭﺇﻟ ﻪ ﺍﺳﺤ ﻖ ﻭﺇﻟ ﻪ ﻳﻌﻘﻮ
ﺱ ﻳﺆﻛﱢﺪ ﺃﻥﱠ "ﺍ َ
ﺏ ﺍﹸﳌ ﹶﻘﺪ
ﺍﻟﻜﺘﺎ
ﲔ ﺍﻷﺑﺮﺍﺭ ﺍﻟﺮﺍﻗِﺪﻳ ﻦ ﻫﻢ ﰲ ﺷﺮِﻛ ٍﺔ ﻣﺴﺘ ِﻤﺮٍ ﺓ ﻣﻊ ﺍﻟﻜﻨﻴﺴ ِﺔ
ﺍﳉﻤﻴ ﻊ ﻋﻨﺪﻩ ﺃﺣﻴﺎ ٌﺀ" )ﻟﻮ ،(٣٨-٣٧:٢٠ﻭﺃﻥﱠ ﺍﻟﻘﺪﻳﺴ
ﺕ
ﳊﻲ ﺃﻭﺭﺷﻠﻴﻢ ﺍﻟﺴﻤﺎﻭﻳِ ﺔ ﻭﺇﱃ ﺭﺑﻮﺍ ِ
ﺍﳌﹸﺠﺎ ِﻫ ﺪ ِﺓ ﺍﻟﱵ ﻋﻠﻰ ﺍﻷﺭﺽ" ١٦٦ﺑ ﹾﻞ ﻗﺪ ﹶﺃﺗﻴﺘﻢ ﺇﱃ ﺟﺒ ِﻞ ﺻﻬﻴﻮ ﹶﻥ ﻭﺇﱃ ﻣﺪﻳﻨ ِﺔ ﺍﷲ ﺍ ﹶ
ﺡ ﺃﺑﺮﺍ ٍﺭ ﻣ ﹶﻜﻤﻠﲔ ﻭﺇﱃ
ﺕ ﻭﺇﱃ ﺍﷲ ﺩﻳﺎﻥ ﺍﳉﻤﻴ ِﻊ ﻭﺇﱃ ﺃﺭﻭﺍ ِ
ﲔ ﰲ ﺍﻟﺴﻤﻮﺍ ِ
ﻫﻢ ﻣﺤ ﹶﻔ ﹸﻞ ﻣﻼِﺋ ﹶﻜ ٍﺔ ﻭﻛﹶﻨﻴﺴ ﹸﺔ ﺃﹶﺑﻜﺎ ٍﺭ ﻣﻜﺘﻮﺑ
ﻂ ﺍﻟﻌﻬ ِﺪ ﺍﳉﹶﺪﻳ ِﺪ ﻳﺴﻮﻉ ﻭﺇﱃ ﺩ ِﻡ ﺭﺵ ﻳﺘ ﹶﻜﻠﱠ ﻢ ﺃﻓﻀ ﹶﻞ ِﻣﻦ ﻫﺎﺑﻴﻞ" ) ﻋﺐ .(٢٤-٢٢:١٢
ﻭﺳﻴ ِ
ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻜﺘﺎﺑﻴِ ﺔ ﻭﺍﻵﺑﺎﺋﻴ ِﺔ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﻇﻬﻮ ِﺭ ﺍﻟﺮﺍﻗﺪﻳﻦ ﺑﻌ ﺪ ﻣﻮِﺗﻬﻢ ﺃ ِﻭ ﺍﺗﺼﺎﻟِﻬﻢ ﺑﺎﻟﺒﺸﺮ:
ﺏ ﻗﹶﻠﺒ ﻪ ﺟﺪﺍﹰ ،ﻓﺴﺄ ﹶﻝ ﺷﺎﻭﻝ ﻣﻦ ﺍﻟﺮﺏ ،ﹶﻓ ﹶﻠ ﻢ ﻳﺠِﺒ ﻪ ﺍﻟﺮﺏ ﻻ
ﲔ "ﺧﺎﻑ ﻭﺍﺿﻄﺮ
ﺏ ﺍﻟﻔﻠﺴﻄﻴﻨﻴ
ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﺷﺎﻭﻝ ﻳﺤﺎﺭ
ﺡ
ﲑ ﺭﻭ ِ
ﺑﺎﻷﺣﻼ ِﻡ ﻭﻻ ﺑﺎﻟ ﹶﻜ ﻬﻨ ِﺔ ﻭﻻ ﺑﺎﻷﻧﺒﻴﺎﺀ" )١ﺻﻢ .(٦-٥:٢٨ﻫﻨﺎ ﻳﻠﺠﺄ ﺷﺎﻭﻝ ﺇﱃ ﻭﺳﻴ ﹶﻄ ٍﺔ ﺭﻭﺣﺎِﻧﻴٍ ﺔ ﻟﺘﺤﻀ ِ
ﺙ ﻫﺬﺍ ،ﻭﻳﺘﺤﺎﺩﺙ ﺻﻤﻮﺋﻴﻞ ﻣﻊ ﺷﺎﻭﻝ.
ﺻﻤﻮﺋﻴﻞ ﻓﻴﺤ ﺪ ﹸ
ﺕ ﺃﺭﺳ ﹶﻞ ﻛﺘﺎﺑ ﹰﺔ ﺇﱃ ﻳﻬﻮﺭﺍﻡ ﺍﺑﻦ ﻳﻬﻮﺷﺎﻓﺎﻁ ﻣﻠﻚ ﻳﻬﻮﺫﺍ ،ﻳ ﻮِﺑّﺨ ﻪ ﻓﻴﻬﺎ ﻋﻠﻰ ﺁﺛﺎ ِﻣ ِﻪ
ﺍﻟﻨﱯ ﺍﻳﻠﻴﺎ ﺑﻌﺪ ﺇﺻﻌﺎ ِﺩ ِﻩ ﺑﻌﺪِ ﺓ ﺳﻨﻮﺍ ٍ
ﺕ ﺷﺪﻳ ﺪ ٍﺓ ﻭِﻧﻬﺎﻳ ٍﺔ ﻣﺮﻳﻌ ٍﺔ ) ٢ﺃﻱ .(١٦-١٢:٢١
ﻀﺮﺑﺎ ٍ
ﻭﺗ ﻌﺪﻳﺎِﺗ ِﻪ ،ﻭﻳﻨ ِﺬ ﺭ ﻩ ﺑ
ﻇﻬﻮﺭ ﺍﻟﻨﺒﻴﲔ ﻣﻮﺳﻰ ﻭﺇﻳﻠﻴﺎ ﲟﺠ ٍﺪ ،ﻋﻨﺪ ﺗﺠﻠﹼﻲ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ،ﻭﺗﻜ ﱡﻠ ﻤﻬﻤﺎ ﻋﻦ ﺧﺮﻭﺟﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﺘﻴﺪﹰﺍ ﺃ ﹾﻥ ﻳﻜ ِﻤ ﹶﻠ ﻪ ﰲ
ﺃﻭﺭﺷﻠﻴﻢ ) ﻟﻮ .(٣١:٩
ﺱ ﺍﷲ".ﺭﺍﺟﻊ :ﺑﻴﻄﺎﺭ ،ﺍﻷﺭﴰﻨﺪﺭﻳﺖ
ﺱ ﺍﻟﺮﺍﻗ ِﺪ ﻳ ﹶﻠﻒ ﺑﺄﻳﻘﻮﻧ ِﺔ ﺍﻟﺸﻔﺎﻋ ِﺔ ﻣﻊ ﻛﺘﺎﺑﺔ ﺍﻟﺘﺮﻳﺼﺎﺟﻴﻮﻥ " ﻗﺪﻭ 165ﹶﺛﻤ ﹶﺔ ﻃﻘﻮ ٍ
ﺱ ﻧﺮﻯ ﻓﻴﻬﺎ ﺇﻥﱠ ﺭﺃ
ﺗﻮﻣﺎ :ﻭﻫﺐ ﺍﻷﻋﻀﺎﺀ ) ﻗﺮﺍﺀ ﹲﺓ ﰲ ﺿﻮﺀ ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﺘﺮﺍﺙ( ،ﺻﻔﺤﺔ .١٧
166
ﺠﺪﺩﻳﻦ )ﺍﳌﻌﻤﺪﺍﻧﻴﲔ( ،ﺻﻔﺤﺔ .٨٢
ﻋﻄﻴﺔ ،ﺍﻷﺏ ﺩ .ﺟﻮﺭﺝ :ﻣﻨﺎﻇﺮﺓ ﻋﻠﹶﻨﻴﺔ ﻣﻊ ﺍ ﹸﳌﺘ
42
ﲔ ﻳﻮﻣﺎ
ﲑ ٍﺓ ﺑﻌﺪﻣﺎ ﺗﺄﻟﹼ ﻢ ﻭﻫﻮ ﻳﻈ ﻬ ﺮ ﹶﻟﻬﻢ ﺃﺭﺑﻌ
ﲔ ﻛﹶﺜ
ﺴ ﻪ ﺣﻴﺎ ﺑﱪﺍﻫ
ﺴ ﻪ ﹶﻇ ﻬ ﺮ ﻟﺘﻼﻣﻴ ِﺬ ِﻩ "ﺍﻟﺬﻳ ﻦ ﺃﺭﺍﻫﻢ ﻧﻔ
ﻉ ﻧﻔ
ﺍﻟﺮﺏ ﻳﺴﻮ
ﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺬﱠﻫﱯ ﺍﻟ ﹶﻔ ِﻢ ﻋﻠﻰ ﺫﻟﻚ ﻭﻳﻘﻮﻝ" :ﱂ ﻳﻜﹸﻦ
ﺕ ﺍﷲ )ﺃﻉ .(٣:١ﻳ ﻌﻠﱢﻖ ﺍﻟﻘﺪﻳ
ﻭﻳﺘ ﹶﻜﻠﱠ ﻢ ﻋﻦ ﺍﻷﻣﻮ ِﺭ ﺍﳌﹸﺨﺘﺼِ ﺔ ِﺑ ﻤﻠﹶﻜﻮ ِ
ﲔ ﺇﱃ
ﻇﻬﻮ ﺭ ﻩ ﺑﻌﺪ ﺍﻟﻘﻴﺎ ﻣ ِﺔ ﻛﻤﺎ ﻛﺎﻥ ﻗﹶﺒﻠﹶﻬﺎ ﺣﲔ ﻛﺎﻥ ﻋﺎﺋﺸﺎ ﻣﻌﻬﻢ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ،ﺑ ﹾﻞ ﻛﺎﻥ ﻳﻈ ﻬ ﺮ ﳍﻢ ﺑﻌﺪ ﺍﻟﻘﻴﺎ ﻣ ِﺔ ِﻣ ﻦ ﺣ ٍ
ﺻ ﹰﺔ ﻟﻠﺘﻼﻣﻴﺬ ﻟﻜﻲ ﻳﺘﺄﻛﹼﺪﻭﺍ ِﻣ ﻦ ﺣﻀﻮ ِﺭ ِﻩ ﺣﻴﺎ ﻻ
ﲔ ﻳﻮﻣﺎ ﻳﻌﻄﻲ ﻓﹸﺮ
ﺁﺧﺮ ﺧﻼﻝ ﺍﻷﺭﺑﻌﲔ ﻳﻮﻣﺎ ...١٦٧ﻟﺬﻟﻚ ﺑﻘ ﻲ ﺃﺭﺑﻌ
ﺧﻴﺎ ﹰﻻ".١٦٨
ﻳﻜﺘﺐ ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻼﻫﻮﰐ ﺃﻥﹼ ﺍﻟﻘﺪﻳﺲ ﺑﺎﺳﻴﻠﻴﻮﺱ ﺍﻟﻜﺒﲑ ﺑﻌﺪ ﻣﻮﺗﻪ ﻇﻬﺮ ﻟﻪ ﻣِﺮﺍﺭﹰﺍ ﻭﻭﺑﺨﻪ.١٦٩
ﺴ ﻪ
ﲑ ﻣ ﹶﻔﺴ ﺮﺓٍ ،ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﻨﻜﹶﺮ .ﻭﻫﻮ ﻧﻔ
ﺕﻏ
ﺍﻟﻘﺪﻳﺲ ﻓﻴﻼﺭﻳﺘﻮﺱ ﻣﻄﺮﺍﻥ ﻣﻮﺳﻜﻮ ﻳﻘﻮ ﹸﻝ ﺇﻥﱠ ﺍﻟﻈﻬﻮﺭﺍﺕ ِﻣ ﻦ ﻋﺎ ِﱂ ﺍﻷﻣﻮﺍ ِ
ﻒ ﺍﺳﺘ ﻌﺪ ﺍﻟﻘﺪﻳﺲ ﻓﻴﻼﺭﻳﺘﻮﺱ
ﺙ ﺍﻟﺬﻱ ﺟﺮﻯ ﻟﻪ ﻋﻨﺪﻣﺎ ﺃﺧﺒﺮﻩ ﻭﺍﻟ ﺪ ﻩ ﺍ ﹶﳌﻴﺖ ﻋﻦ ﻳﻮ ِﻡ ﺭﻗﺎ ِﺩ ِﻩ ﻭﻛﻴ
ﺐ ﰲ ﺍﳊﺎ ِﺩ ِ
ﹶﻟ ﻢ ﻳﺮﺗ
ﱪ.١٧٠
ﻟﻺﻧﺘِﻘﺎ ِﻝ ﻟﻌﺎﹶﻟ ِﻢ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟ ﹶﻘ ِ
ﻒ ﻣﺎ ﻳﻠﻲ:
ﻣﻦ ﺳﲑ ِﺓ ﺍﻷﺏ ﺗﻴﺨﻮﻥ ﺍﻟﺮﻭﺳﻲ ،(١٩٦٨ -١٨٨٤) ﻷﺑﻴﻨﺎ ﺍﻟﺸﻴﺦ ﺑﺎﻳﻴﺴﻴﻮﺱ ﺍﻵﺛﻮﺳﻲ ،ﻧﻘﺘ ِﻄ
ﺖ ﻛﺎﻥ ﻳﻨ ﹸﻈ ﺮ ﺇﱄﱠ ﺑِﻐﺮﺍﺑ ٍﺔ ﻭﻗﺎ ﹶﻝ
ﺏ ﻭ ﺩﺧﻠ
ﺖ ﺍﻟﺒﺎ
ﻼ ﻣِﻦ ﺍﳌﺎ ِﺀ ،ﻭﺑﻌ ﺪ ﺃ ﹾﻥ ﹶﻓﺘﺤ
ﻀ ﺮ ﻟﻪ ﻗﻠﻴ ﹰ
ﺖ ﻷﺣ ِ
ﲑ ِﺓ ﺧﺮﺟ
" ...ﰲ ﺃﻳﺎ ِﻣ ِﻪ ﺍﻷﺧ
ﱄ:
ﺖ ﺍﻟﻘﺪﻳﺲ ﺳﺮﺟﻴﻮﺱ؟
-ﺃﺃﻧ
-ﻻ ﻳﺎ ﺃﰊ ﺃﻧﺎ ﺑﺎﻳﻴﺴﻴﻮﺱ.
-ﺍﻵﻥ ﻳﺎ ﺑﲏ ﻛﺎﻧﺖ ﻫﻨﺎ ﺍﻟﺴﻴﺪﺓ ﻭﺍﻟﻘﺪﻳﺲ ﺳﲑﺍﻓﻴﻢ ﻭﺍﻟﻘﺪﻳﺲ ﺳﺮﺟﻴﻮﺱ ،ﺃﻳ ﻦ ﺫﹶﻫﺒﻮﺍ؟
ﻚ ﺍﻟﺴﻴﺪﺓ؟ ﻓﺄﺟﺎﺏ :ﺳﻴ ﻤﺮ ﺍﻟﻌﻴ ﺪ ﻭﺑﻌﺪﻫﺎ ﺗﺄﺧﺬﱐ ...ﳓﻦ ﻳﺎ
ﺖﻟ
ﺙ ﻟ ﻪ ﻓﺴﺄﻟﺘ ﻪ :ﻣﺎﺫﺍ ﻗﺎﻟ
ﺖ ﻋﻨﺪﺋ ٍﺬ ﺃﻥﱠ ﺷﻴﺌﹰﺎ ﻣﺎ ﻳﺤﺪ ﹸ
ﹶﻓﻬِﻤ
ﺑﻨﻲ ﺳﺘ ﺪﻭ ﻡ ﳏﺒﺘﻨﺎ ﺍﻟﺜﱠﻤﻴﻨ ﹸﺔ ﺇﱃ ﺩﻫ ِﺮ ﺍﻟﺪﺍﻫﺮﻳﻦ ﻭﺳﺂﰐ ﻛﻞﹼ ﺳﻨ ٍﺔ ﻷﺭﺍﻙ.
ﺻﻠﹼﻲ ،ﺭﺃﻳﺖ ﻓﺠﺄ ﹰﺓ ﺍﻟﺸﻴﺦ ﺩﺍ ِﺧ ﹶﻞ
ﺖ ﹸﺃ
ﻒ ﺍﻟﻠﻴﻞ .ﺑﻴﻨﻤﺎ ﻛﹸﻨ
ﺼ ِ
ﺍﻟﺰﻳﺎ ﺭ ﹸﺓ ﺍﻷﻭﱃ ﻛﺎﻧﺖ ﻣﺴﺎ َﺀ ﺍﻟﻌﺎ ِﺷ ِﺮ ِﻣ ﻦ ﺃﻳﻠﻮﻝ ﺑﻌ ﺪ ﻣﻨﺘ
ﺴ ﹶﺔ ﹸﺛﻢ
ﺐ .ﺭﺃﻳﺘ ﻪ ﻳﺪ ﺧ ﹸﻞ ﺍﻟﻜﻨﻴ
ﺺ ﻣﻦ ﻳﺪﻱ ﻭﺫﹶﻫ
ﺨﻠﱠ
ﻒ ﺗ
ﻉ .ﱂ ﺃﻓﻬﻢ ﻛﻴ
ﻂ ﹶﻗﺪﻣﻴ ِﻪ ﻭ ﹶﻗﺒﻠﺘﻬﻤﺎ ِﺑ ﻮ ﺭ ٍ
ﺖ ﻭﺍﹾﻟﺘﻘ ﱡ
ﺍﻟﻘﻼﹼﻳﺔ! ﺇﺭﺗﻜﻀ
ﺙ ﻟ ﻪ ﺃﻣ ﺮ ﻣﻤﺎﺛِﻞ .ﺣﺘﻰ ﺇﻧﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃ ﹾﻥ ﻧ ﹶﻔﺴ ﺮ ﻫﺬﻩ
ﲔ ﻳﺤ ﺪ ﹸ
ﻚ ﺍﻷﻣﻮ ِﺭ ﺣ
ﺍﺧﺘﻔﻰ .ﺑﺎﻟﻄﱠﺒ ِﻊ ﻳﻀﻴ ﻊ ﺍﳌﹶﺮ ُﺀ ﰲ ﻣِﺜ ِﻞ ﺗﻠ
ﺴﻤﻮﺎ ﻋﺠﺎﺋﺐ".١٧١
ﺐ ﻳ
ﺍﻷﻣﻮﺭ ﺑﺎﳌﹶﻨﻄِﻖ ،ﻭﳍﺬﺍ ﺍﻟﺴﺒ ِ
ﲑ ِﺓ ،ﹶﻗ ﺒ ﹶﻞ ﺭﻗﺎ ِﺩﻩِ ،ﻗﺎ ﹶﻝ ﻷ ﺣ ِﺪ ﺇﺧ ﻮﺗِﻨﺎ
ﻒ ﺍﻵﰐ" :ﰲ ﺍﻷﻳﺎ ِﻡ ﺍﻷﺧ
ﲑ ِﺓ ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﳍﺪﻭﺋﻲ ﺍﻵﺛﻮﺳﻲ ﻧﻘﺘ ِﻄ
ﻭ ِﻣ ﻦ ﺳ
ﻑ ﺃﺳﺘﻔﻘ ﺪ ﻙ ﺣﻴﺚ ﺗﻜﻮﻥ" .ﻭﺑﺎﻟﻔِﻌ ِﻞ ،ﻛﻤﺎ ﺃﺧﺒﺮﻧﺎ ﺫﻟﻚ
ﺕ ﺳﻮ
ﻚ ﻳﻮﻡ ﺍﳉِﻨﺎ ﺯ ِﺓ "ﻣﱴ ﻏﺎﺩﺭ
ﺴ ِ
ﺝ ﺍﳌﹶﻨ
ﺍﻟﺬﻱ ﻛﺎﻥ ﺧﺎ ِﺭ
ﺤ ِﺔ ﺍﻟﻄﱢﻴﺐ.
ﺕ ﺍﻟﻐﺮ ﹶﻓ ﹸﺔ ﹸﻛﻠﹼﻬﺎ ﻣِﻦ ﺭﺍﺋ
ﺦ ﰲ ﹶﻗﻼﹼﻳِﺘ ِﻪ ﻓﺎﻣﺘﻸ ِ
ﻂ ،ﺯﺍ ﺭ ﻩ ﺍﻟﺸﻴ
ﺍﻷﺥ ،ﻓﻴﻤﺎ ﺑﻌﺪ ،ﰲ ﺍﻟﻴﻮ ِﻡ ﺍﻷﺭﺑﻌﲔ ِﻟﻮﻓﺎِﺗ ِﻪ ،ﺑﺎﻟﻀﺒ ِ
ﺕ ﻟﻠﺮﺏ ﻳﺴﻮﻉ ﻗﺒﻞ ﻇﻬﻮﺭﺍﺕ ﺍﻷﺭﺑﻌﲔ ﻳﻮﻣﺎ . 167ﻳﺬﻛﹸﺮ ﺳﻨﻜﺴﺎﺭ ﺍﻟﺒﻨﺪﻳﻜﻮﺳﺘﺎﺭﻱ ﻟﻴﻮﻡ ﺍﻷﺣﺪ ﺍﳉﹶﺪﻳ ِﺪ ﺧﻤ
ﺲ ﻇﻬﻮﺭﺍ ٍ
168
ﻛﻠﻤﺎﺕ ﺁﺑﺎﺋﻴﺔ ،ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ،ﺭﺳﺎﺋﻞ ﺍﻵﺣﺎﺩ )ﺍﻟﺼﻮﻡ ﺍﻟﻜﺒﲑ ﻭﺍﻟﻘﻴﺎﻣﺔ ،ﺻﻔﺤﺔ .٥٩٦-٥٩٥
169
ﻛﻠﻤﺎﺕ ﺁﺑﺎﺋﻴﺔ ،ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ،ﺻﻔﺤﺔ .٨٣٠
170
ﺃﻧﻄﻮﱐ ،ﺭﺋﻴﺲ ﺩﻳﺮ ﺍﻟﻘﺪﻳﺲ ﺑﻨﺪﻻﳝﻮﻥ ﺍﻟﺮﻭﺳﻲ ﺍﻷﺛﻮﱐ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٨٨
171
ﺍﻵﺛﻮﺳﻲ ،ﺍﻷﺏ ﺑﺎﻳﻴﺴﻴﻮﺱ :ﺁﺑﺎﺀ ﻣﻌﺎﺻِﺮﻭﻥ ﻣﻦ ﺍﳉﺒﻞ ﺍﳌﻘﺪﺱ " ﺁﺛﻮﺱ" ،ﺗﻌﺮﻳﺐ ﺍﻷﺏ ﺃﻓﺮﺍﻡ ﻛﲑﻳﺎﻛﻮﺱ ،ﺻﻔﺤﺔ .٣٥ -٣١
43
ﺸ ﺮ
ﺲ ﻋ
ﺦ ﻳﻌ ِﺮﻓﹸﻬﺎ ﺟﻴﺪﹰﺍ .ﻫﺬﻩ ﺃﺧﺒﺮﺗﻨﺎ ﺃﻧ ﻪ ﰲ ﺍﳋﺎ ِﻣ
ﺴﻨ ﹲﺔ ﺗ ِﻘﻴ ﹲﺔ ﻛﺎﻥ ﺍﻟﺸﻴ
ﻚ ﻋﺎﺷﺖ ﰲ ﺗﺴﺎﻟﻮﻧﻴﻜﻲ ﺍﻣﺮﺃ ﹲﺓ ﻣ ِ
ﻛﺬﻟ
ﺸ ٍﺔ
ﺚ ﻛﺎﻧﺖ ﺗﻘﻴﻢ .ﻓﺴﺄﻟﺘ ﻪ ِﺑﺪﻫ
ِﻣ ﻦ ﺁﺏ ،ﹶﺃﻱ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺭ ﹶﻗ ﺪ ﻓﻴ ِﻪ ﺍﻟﺸﻴﺦ ،ﺟﺎﺀ ﻟﻴﺮﺍﻫﺎ ،ﺑﺼﻮ ﺭ ٍﺓ ﻣﻨﻈﻮ ﺭ ٍﺓ ،ﺣﻴ ﹸ
ﻚ ﻣ ﻮﺩﻋﹰﺎ".١٧٢
ﺙ ﺃﻧﻚ ﺭﻗﺪﺕ؟ ﻓﺄﺟﺎﺑﻬﺎ :ﺃ ﺟ ﹾﻞ ،ﻭﻗﺪ ﺃﺗﻴﺘ ِ
ﺖ ﺇﱃ ﻫﻨﺎ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ؟ ﻫﻞ ﺣ ﺪ ﹶ
ﻒ ﺟِﺌ
ﺏ " :ﻛﻴ
ﻭﺍﺳﺘﻐﺮﺍ ٍ
ﺐ ﻛﺜﲑ ﹲﺓ ﻻ ﺗ ﻌﺪ ﻭﻻ ﺗﺤﺼﻰ :ﺃﺑﻮﻧﺎ ﺍﻟﻘﺪﻳﺲ ﺍﻟﺒﺎﺭ ﻧﻴﻞ
ﺕ ﻭﻋﺠﺎِﺋ
ﺕ ﻭﺷﻔﺎﺀﺍ
ﻗﺪﻳﺴﻮﻥ ﹸﻛﹸﺜ ﺮ ﻛﺎﻧﺖ ﳍﻢ ﻇﻬﻮﺭﺍ
ﺕ ﻛﺜﲑ ٍﺓ ﺑﻌﺪ ﺭﻗﺎ ِﺩ ِﻩ ،١٧٣ﻭﺍﻷﺏ ﺩﺍﻭﻭﺩ
ﻚ ﰲ ﺳﻮﺭﺍ ﻭﺍﻟﺬﻱ ﺻﻨﻊ ﻣﻌﺠﺰﺍ ٍ
ﺴ
ﺳﻮﺭﺳﻜﻲ ) (١٥٠٨ – ١٤٣٣ﺍﻟﹼﺬﻱ ﻧ
ﰲ ﺩﻳﺮ ﻏﺮﻳﻐﻮﺭﻳﻮ ﺍﻟﺬﻱ ﺷﺎ ﺭ ﻙ ،ﺑﻌﺪ ﺭﻗﺎ ِﺩﻩِ ،ﺷﻤﺎﺳﹰﺎ ﰲ ﺧﺪ ﻣ ِﺔ ﺻﻼﺓ ﺍﻟﻐﺮﻭﺏ ،١٧٤ﻭﻏﲑﻫﻢ .ﻭﺇﺫﺍ ﺟِﺌﻨﺎ ﻋﻠﻰ ﺫِﻛ ِﺮ
ﻚ ﺍﻟﻌﻄﺎﻳﺎ
ﺕ ﹸﺃﻣﻨﺎ ﺍﻟﻌﺬﺭﺍﺀ ،ﻭﺍﻟﺪﺓ ﺍﻹﻟﻪ ﺍﻟﺪﺍﺋﻤ ِﺔ ﺍﻟﺒﺘﻮِﻟﻴﺔ ﻭﺍﻟ ﹸﻜﻠﱢﻴ ﹶﺔ ﺍﻟﻄﻮﰉ ،ﻻ ﻧﺠِﺪ ﺇﻧﺴﺎﻧﺎ ﻣﺴﻴﺤﻴﺎ ﻳﻨ ِﻜ ﺮ ﻋﻠﻴﻬﺎ ﺗﻠ
ﻇﻬﻮﺭﺍ ِ
ﺸ ِﺮ ﺃﲨﻊ ﻭﰲ ﹸﻛﻞﱢ ﺻﻘ ٍﻊ ﻭﻣﻜﺎﻥ ،ﲟﺎ ﺃﻧﻬﺎ "ﹸﺃﻡ ﺍﳊﻴﺎﺓ".
ﻭﺍﻟﻨﻌﻢ ﻭﺍﻟﻈﻬﻮﺭﺍﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﻭﻣﺎ ﺗﺰﺍﻝ ﺗﻐ ِﺪﻗﹸﻬﺎ ﻋﻠﻰ ﺍﻟﺒ
ﲔ:
ﺕ) ﺫﹶﺧﺎِﺋ ﺮ( ﺍﻟﻘﺪﻳﺴ
ﺝ – ﺭﻓﺎ
ﺕ ،ﻭﺗﻌﺎﻣﻞ ﻣﻌﺎﻣﻠ ﹰﺔ ﺧﺎﺻـ ﹰﺔ.
ﺚ ﺑ ﹾﻞ ﻛﺮﻓﺎ ٍ
ﲔ ﺍﻟﺮﺍﻗﺪﻳﻦ ﻻ ﻛﺠﺜ ٍ
ﻑ ﻋﻦ ﺃﹶﺟﺴﺎ ِﺩ ﺍﻟﻘﺪﻳﺴ
ﺙ ﺍﳌﺴﻴﺤﻲ ﻧﻌﺮ
ﰲ ﺍﻟﺘﺮﺍ ِ
ﺴ ﺪ ﺍﻟﺮﺍ ِﻗ ِﺪ ﻳﺪﻓﹶﻦ ِﺑﺘﻮﻗﲑٍﻛﺄﻧﻪ ﺣﺒﺔ ﺣﻨﻄ ٍﺔ ﳉﺴﺪ ﺍﻟﻘﻴﺎﻣ ِﺔ ﺍﻵﰐ ،ﺣﺴﺐ ﺗﻌﺒﲑ ﺍﻷﺏ ﺳﺮﺟﻴﻮﺱ ﺑﻮﻟﻐﺎﻛﻮﻑ.١٧٥
ﻭ ﺟ
ﺡ ﻭﺃﺟﺴﺎ ﺩ ﻣ ﻦ ﺃﺳﻠﻤﻮﺍ ﺃﻧ ﹸﻔﺴﻬﻢ
ﺕ ﺗﺒﻘﻰ ﳏﺪﻭﺩ ﹰﺓ ﲡﺎﻩ ﻧﻌ ﻤ ِﺔ ﺍﷲ ﺍﻟﱵ ﲢﻔﻆ ﺃﺭﻭﺍ
ﺍﻟﻜﻨﻴﺴ ﹶﺔ ﺗﺮﻯ ﹶﺃﻥﱠ ﺳﻠﻄ ﹶﺔ ﺍﳌﻮ ِ
ﷲ ﻭﻟﺮﻭ ِﺣ ِﻪ ﺍﻟ ﹸﻘﺪﺱ.
ﳊﺐ ﻟﻨِﻌ ﻤ ِﺔ ﺍ ِ
ﺑﺎ ﹸ
ﻼ ﷲ.
ﺤﻮﻝ ،ﻣﱴ ﺭ ﹶﻗﺪ ،ﺇﱃ ﺟﺜﹼ ٍﺔ ﺑ ﹾﻞ ﻳﺴﺘﻤﺮ ﻫﻴﻜ ﹰ
ﺢ ﻋﻠﻰ ﺍﻷﺭﺽ ،ﻻ ﻳﺘ
ﺴ ﺪ ﺍﳌﺆﻣِ ِﻦ ،ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺤﻴﺎ ِﺑ ﻤ ِﻌﻴِ ﺔ ﺍﳌﺴﻴ ِ
ﺇﻥﱠ ﺟ
ﺴ ﺪ ﺍﳌﺆ ِﻣ ِﻦ ﻻ ﻳﺤﻮﻱ
ﺴ ِﺪ ﻷﻥﱠ ﺟ
ﺠ
ﷲ ﻳﺒﻘﻰ ﻣﻼﺯِﻣﹰﺎ ﻟﻠ
ﺡﺍِ
ﺕ ﺇﻻﹼ ﹶﺃﻥﱠ ﺭﻭ
ﺡ ﰲ ﺍﳌﻮ ِ
ﺴ ِﺪ ﻭﺍﻟﺮﻭ ِ
ﳉ
ﲔﺍﹶ
ﻭﺇﻥ ﺗﻢ ﺍﻹﻧﻔﺼﺎ ﹸﻝ ﺑ
ﻒ
ﺕ ﻳﺘ ِﻠ
ﺼ ُﻮ ﺭ ﺃﻥﱠ ﺍﳌﻮ
ﺴ ﻪ ﺃﻭ ﺭﻭ ﺣ ﻪ ﻭﻟﻜﻨﻪ ﻫﻮ ﺃﻳﻀﹰﺎ ﻫﻴ ﹶﻜ ﹲﻞ ﻟﻠﺮﻭﺡ ﺍﻟﻘﺪﺱ )١ﻛﻮ .(١٩:٦ﻭ ِﻣ ﻦ ﺍﳋﻄﺄ ﺍﻟﺘ
ﹶﻓﻘﹶﻂ ﻧﻔﹾ
ﺱ ﻳ ﻨ ﹶﻘ ِﻄ ﻊ ،ﺑﺎﳌﻮﺕِ ،ﺇﱃ ﺍﻷﺑﺪ.
ﻁ ﺍﻷﺟﺴـﺎ ِﺩ ﺑﺎﻟﻨﻔﻮ ِ
ﻼ ﻭﺑﺄﻥﱠ ﺭﺑﺎ ﹶ
ﺴـ ﺪ ﻛﺎﻣ ﹰ
ﳉ
ﺍﹶ
ﺴـ ﺪ ﺍﻹﻧﺴـﺎ ِﻥ ﻟﻴﺲ ﺻﻨﺪﻭﻗﹰﺎ ﺣِﻴﺎ ِﺩﻳﺎ ) (eutraﻳﺤﺘﻮﻱ ﻋﻠﻰ ِﻗ ﹶﻄ ٍﻊ ﳊﻤﻴٍ ﺔ ﺍﻭ ﻋﻈ ِﻤﻴٍ ﺔ ﻳﻤ ِﻜ ﻦ ﺍﺳﺘﻌﻤﺎﻟﹸﻬﺎ
ﺟ
ﷲ ﻓﺎﻋِﻠ ﹲﺔ ﺩﺍﺋﻤﹰﺎ ﻭﻗﺎﺩﺭ ﹲﺓ
ﻛ ِﻘ ﹶﻄ ِﻊ ﻏﻴﺎ ٍﺭ .ﻣ ﻦ ﻛﺎﻥ ﹸﻛﱡﻠﻪ ،ﰲ ﺣﻴﺎِﺗ ِﻪ ﻣ ﹶﻜﺮﺳﹰﺎ ﷲ ﻳﺒﻘﻰ ﹸﻛ ﱡﻠﻪ ،ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻣ ﹶﻜﺮﺳﹰﺎ ﷲ ،ﻭ ﻗﹸﺪﺭ ﹸﺓ ﺍ ِ
ﺢ ﺩﻣﹰﺎ ﻭﻣﺎ ًﺀ...١٧٦ﻛﻤﺎ
ﻀ
ﺐ ﺃﻭ ﺍﻟ ِﻌ ﹾﻄ ﺮ ﻭﻗﺪ ﺗ ﻨ
ﺡ ﻣِﻨﻬﺎ ﺍﻟﻄﱢﻴ
ﲔ ﻭِﺑﺮﻓﺎِﺗﻬِﻢ ﺑﺎﻟﺬﱠﺍﺕِ ،ﹶﻓﻴﻔﻮ
ﺐ ﺑﺎﻟﻘﺪﻳﺴ
ﻱ ﺍﻟﻌﺠﺎﺋ
ﺃﻥ ﺗﺠﺮ
ﷲ ﹶﺃ ﹾﻥ ﻳ ﻤﺠ ﺪ ،ﺑﻌ ﺪ ﻣﻮِﺗﻬِﻢ ،ﺍﻟﱠﺬﻳ ﻦ ﳎﺪﻭﻩ ﰲ ﺣﻴﺎِﺗﻬِﻢ.
ﻳﺸﺎ ُﺀ ﺍ ُ
172
ﺍﻵﺛﻮﺳﻲ ،ﻳﻮﺳﻒ :ﺳﲑﺓ ﻭﺭﺳﺎﺋﻞ ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﳍﺪﻭﺋﻲ ﺍﻵﺛﻮﺳﻲ ،ﺗﺮﲨﺔ ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺗﻮﻣﺎ )ﺑﻴﻄﺎﺭ( ،ﺻﻔﺤﺔ .٨٩ – ٨٨
173
ﳌﻌﺮﻓﺔ ﻇﻬﻮﺭﺍﺗﻪ ﺭﺍﺟﻊ :ﻏﺮﻭﻟﻴﻤﻮﻧﺪ ،ﺍﻟﺮﺍﻫﺐ ﻓﺎﺳﻴﻠﻴﻮﺱ :ﺍﻟﻘﺪﻳﺲ ﻧﻴﻞ ﺳﻮﺭﺳﻜﻲ )ﺳﲑﺗﻪ ﻭﻣﺆﻟﹼﻔﺎﺗﻪ( ، ،ﺗﺮﲨﺔ ﺍﻟﺸﻤﺎﺱ ﺳﻠﻮﺍﻥ
ﻣﻮﺳﻰ ،ﺻﻔﺤﺔ .٥٦ – ٤٩
174
ﺍﻵﺛﻮﺳﻲ ،ﺍﻷﺏ ﺑﺎﻳﻴﺴﻴﻮﺱ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .١١٧
175
ﺑﻴﻄﺎﺭ ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺗﻮﻣﺎ :ﻭﻫﺐ ﺍﻷﻋﻀﺎﺀ )ﻗﺮﺍﺀﺓ ﰲ ﺿﻮﺀ ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﺘﺮﺍﺙ( ،ﺻﻔﺤﺔ .١٧
176
ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ.
44
ﺿ ﺮ ﻋِﻨ ﺪ ﺍﳉﹶﻤﻴ ِﻊ ﻭﻟ ِﻜﻨ ﻪ ﻻ ﻳ ﹾﻈ ِﻬ ﺮ ﹸﻗﻮَﺗُﻪ ﺇﻻﹼ
ﺱ ﺣﺎ ِ
ﺡ ﺍﻟ ﹸﻘ ﺪ
ﲑ ﺇﻥﱠ " ﺍﻟﺮﻭ
ﺱ ﺍﻟﻜﺒ
ﺲ ﺑﺎﺳﻴﻠﻴﻮ
ﺬﺍ ﺍﳌﻌﲎ ﻗﺎ ﹶﻝ ﺍﻟﻘﺪﻳ
ﺲ ﺍﳌﻮﺟﻮﺩ ﹸﺓ ﻓﻴﻬﺎ"،١٧٨
ﺲ ﻋِﻈﺎ ﻡ ﺍﻟﺸﻬﻴ ِﺪ ﺗﻨﺘﻘِﻞ ﺇﻟﻴ ِﻪ ِﻧ ﻌ ﻤ ﹸﺔ ﺍﻟﺘﻘﺪﻳ ِ
ﻋِﻨ ﺪ ﺍﻟﱠﺬﻳ ﻦ ﺗﻄﻬﺮﻭﺍ ِﻣ ﻦ ﺍﻷﻫﻮﺍﺀ"١٧٧؛ ﻭﺃﻳﻀﺎ " ﻣ ﻦ ﻳﻠﻤ
ﺢ ﹸﻛﻞﱠ
ﺺ ﺍﳌﹶﺴﻴ
ﺱ ﺃﺳﻘﹸﻒ ﻟﻴﻮﻥ ":ﺇﺫﺍ ﹶﻟ ﻢ ﻳﺨﻠﱢ ِ
ﺲ ﺍﻳﺮﻳﻨﺎﻭ
ﻉ ﻛﻤﺎ ﻳﻘﻮ ﹸﻝ ﺍﻟﻘﺪﻳ
ﺼ ﻪ ﺍﻟﺮﺏ ﻳﺴﻮ
ﺴ ﺪ ﻗﺪ ﺧﻠﱠ
ﳉ
ﻭﻫﺬﺍ ﺍ ﹶ
ﺺ ﺍﻹﻧﺴﺎ ﹶﻥ ﻋﻠﻰ ﺍﻹﻃﻼﻕ".١٧٩
ﺨﻠﱢ ِ
ﺠﺴِﺪ ﻓﻬﻮ ﹶﻟ ﻢ ﻳ
ﺍﹶﻟ
ﺲ ﺛﻴﻮﺫﻭﺭﺱ ﻳﻘﻮﻝ:
ﺽ ﻣﺪ ِﳛ ِﻪ ﻟﻠﺸﻬﻴ ِﺪ ﺍﻟﻘﺪﻳ ِ
ﺱ ﺍﻟﻨﻴﺼﺼﻲ ﰲ ﻣﻌﺮ ِ
ﺲ ﻏﺮﻳﻐﻮﺭﻳﻮ
ﺍﻟﻘﺪﻳ
ﺲ ﻫ ِﺬﻩِ ،ﲟﺎ ﹶﺃﻧﻪ ﻳﺆ ِﻣ ﻦ ﹶﺃﻥﱠ ﺍﻟﺪﻧﻮ ﺇﻟﻴﻬﺎ
ﺕ ﺍﻟﻘﺪﻳ ِ
ﺐ ﻭﺟ ﻬ ﻪ ﺗﺎﺋِﻘﹰﺎ ﺇﱃ ﺗﻨﺎ ﻭ ِﻝ ﻋﻠﺒ ِﺔ ﺭﻓﺎ ِ
ﺤﺐ ﻟﻠﺸﻬﻴ ِﺪ ﻳ ﹶﻄﻴ
" ِ ...ﻣ ﻦ ﰒﱠ ﹸﻛ ﱡﻞ ﻣ ِ
ﱪ ﺍﻟﺸﻬﻴﺪِ ،ﻓﺈﻧﻪ ﻳﺘ ﹶﻘﺒ ﹸﻞ
ﻕ ﹶﻗ ِ
ﺤﺐ ﺍﻟﺸﻬﻴ ِﺪ ﺗﺮﺍﺑﹰﺎ ِﻣ ﻦ ﻓﹶﻮ ِ
ﺢ ﻗﹶﺪﺍ ﺳ ﹰﺔ ﻭﺑ ﺮ ﹶﻛ ﹰﺔ .ﻓﺈﺫﺍ ﺃﻋﻄﻰ ﹶﺃ ﺣ ﺪﻫﻢ ﹸﳌ ِ
ﺴﺘِﻬﺎ ﻳﻤﻨ
ﻳﺈﳝﺎﻥ ﻭﻣﻼ ﻣ
ﺤﺐ
ﺲ ﺟﺰﻳ ﹶﻠ ِﺔ ﺍﻟﻘﻴﻤﺔ .ﻭﺇ ﹾﻥ ﺃﹸﻋﻄ ﻲ ﺍﻹﺫ ﹸﻥ ﹸﳌ ِ
ﻆ ﺗﻠﻚ ﺍﻟﺘﺮﺑ ﹶﺔ ﹶﻛﺠﻮ ﻫ ﺮ ٍﺓ ِﻣ ﻦ ﺍﻟﻘﺪﻳ ِ
ﺏ ﹶﻛ ﻬ ِﺪﻳٍ ﺔ ﺛﹶﻤﻴﻨﺔ .ﹶﻓﻴﺤ ﹶﻔ ﹸ
ﺫﻟﻚ ﺍﻟﺘﺮﺍ
ﺴﻴﻌﺘِﺒ ﺮ ﺍﻷﻣ ﺮ ﻋ ِﻄﻴ ﹰﺔ ﻛﹶﺒﲑ ﹰﺓ ﺟﺪﹰﺍ .
ﺕ ﺍ ﹸﳌ ﹶﻘﺪ ﺳ ِﺔ ،ﹶﻓ
ﺍﻟﺸﻬﻴ ِﺪ ﻫﺬﺍ ﹶﺃ ﹾﻥ ﻳﺪﻧ ﻮ ِﻣ ﻦ ﺍﻟﺮﻓﺎ ِ
ﺴ ٍﺪ ﺣﻲ ﻭﻳﺪﻧﻮ ﹶﻥ ﺇﻟﻴ ِﻪ ِﺑ ﹸﻜﻞﱢ ﺣﻮﺍ ِﺳﻬِﻢ ،ﺣِﻴﻨِﺌ ٍﺬ ﻳﺬﺭِﻓﻮ ﹶﻥ
ﺠ
ﻫﺬﺍ ﻳﻌﺮﻓﻪ ﺍﻟﱠﺬﻳ ﻦ ﺍﺧﺘﱪﻭﻩ .ﻷﻥﱠ ﺍﻟﱠﺬﻳ ﻦ ﻳﻨﻈﺮﻭ ﹶﻥ ﺇﻟﻴ ِﻪ ﻭﻳ ﹶﻘﺒﻠﻮﻧ ﻪ ﹶﻛ
ﺐ
ﺚ ﻣﻘﻴ ﻢ ﻫﻮ ﺍﻵﻥ ،ﻷﻧﻬﻢ ﻗﺎﺩِﺭﻭﻥ ﹶﺃ ﹾﻥ ﻳﺘﻠﻘﱠﻮﺍ ﺍﳌﻮﺍ ِﻫ
ﷲ ِﻣ ﻦ ﺣﻴ ﹸ
ﺲ ِﻣ ﻦ ﹶﺃ ﺟ ِﻠﻬِﻢ ﺇﱃ ﺍ ِ
ﻂ ﺍﻟﻘﺪﻳ
ﻉ ﺍﻟﺘﻘﻮﻯ ِﻟﻜﹶﻲ ﻳﺘﻮﺳ ﹶ
ﺩﻣﻮ
ِﺑﺸﻔﺎ ﻋِﺘ ِﻪ.
ﺱ
ﺕ ﹶﻛ ﹸﻜﻞﱢّ ﺍﻟﻨﺎ ِ
ﺴ ﺪ ﺍﻟﻌﺎﺩﻱ ﺍﻟﺬﻱ ﻳﻤﻮ
ﳉ
ﺕ ﺍﻷﺑﺮﺍ ِﺭ ﻣ ﹶﻜﺮ ﻡ ِﺟﺪﹰﺍ ﺃﹶﻣﺎ ﻡ ﻋﻴﻨﻲ ﺍﷲ .ﺍ ﹶ
ِﻣ ﻦ ﻫﺬﺍ ﹸﻛﻠﱢ ِﻪ ﻋﻠِﻤﺘﻢ ﹶﺃﻥﱠ ﻣﻮ
ﺏ ِﺑ ِﻪ
ﺏ ﻭﻣﺮﻏﻮ
ﺠﻤ ﹸﻞ ﺑﺂﻻ ِﻡ ﺍﻹﺳﺘِﺸﻬﺎ ِﺩ ،ﻓﻬﻮ ﻣﺤﺒﻮ
ﻳﺮﻣﻰ ﹶﻛﺸﻲ ٍﺀ ﻣﺮﺫﻭ ٍﻝ ﻭ ﹶﻛﺄﹶﻣ ٍﺮ ﻣﻤﻘﻮﺕ .ﹶﺃﻣﺎ ﺍﻵﺧ ﺮ ﺍﻟﺬﻱ ﻳﺰﻳ ﻦ ﻭﻳ
ﺟﺪﹰﺍ ﻛﻤﺎ ﺳﺒﻖ ﻭ ﻭﺻﻔﻨﺎ".١٨٠
ﲔ ِﺑﻘﹶﻮِﻟ ِﻪ :
ﺐ ﺇﻛﺮﺍ ِﻡ ﺫﹶﺧﺎِﺋ ِﺮ ﺍﻟﻘﺪﻳﺴ
ﺚ ﺳﺒ
ﰐ ﺍﳊﹶﺪﻳ ﹸ
ﺲ ﲰِﻌﺎ ﹸﻥ ﺍﻟﻼﻫﻮ ﱡ
ﺢ ﺍﻟﻘﺪﻳ
ﺿﻭﻗﹶﺪ ﺃﹶﻭ
ﺴ ﺪ
ﳉ
ﺐ ﻗﹶﺪﺍ ﺳﺘِﻬﺎ ،ﻻ ﺑﺪ ﺃ ﹾﻥ ﺗﺴﺘ ِﻤﺮ ﰲ ﺗﻘﺪﻳﺴِﻬﺎ ﺍ ﹶ
ﺴﺒ ِ
ﲑ ﻣﺴﺎ ِﻫ ﻤ ﹰﺔ ﺑﺎﻟﻨﻌ ﻤ ِﺔ ﺍﻹﳍﻴﺔِِ ،ﺑ
ﺖ ﹶﺃ ﹾﻥ ﺗﺼ
ﺤﻘﱠ
ﺲ ﺍﻟﱵ ﺍﺳﺘ
"ﺇﻥﱠ ﺍﻟﻨﻔ
ﺴﺪِﻫﺎ ،ﻛﻤﺎ ﺗﺴ ﹸﻜ ﻦ
ﷲ ﰲ ﺟ
ﺴ ِﺪ ﻭﺗﺘﻮﺍ ﺟ ﺪ ﰲ ﲨﻴ ِﻊ ﺃﻋﻀﺎﺋﻪ .ﻟﺬﻟﻚ ﺗﺴ ﹸﻜ ﻦ ﻧِﻌ ﻤ ﹸﺔ ﺍ ِ
ﳉ
ﻆ ﻋﻠﻰ ﺍ ﹶ
ﹸﻛﻠﱠﻪ .ﻓﻬﻲ ﺍﻟﱵ ﺗﺤﺎﻓ ﹸ
ﳉﺴﺪ ،ﻷﻥﱠ ﺇﺭﺍ ﺩ ﹶﺓ
ﺡ ﺍﻟ ﹸﻜﻠﹼﻲ ﻗﹸﺪ ﺳ ﻪ ﻻ ﻳﻨ ﹸﻘ ﹸﻞ ﻣﺠﺪﻩ ﺍﻟﻜﺎﻣِﻞ ﺇﱃ ﺍ ﹶ
ﺴﺪِ ،ﻓﺈﻥﱠ ﺍﻟﺮﻭ
ﳉ
ﺲ ﻣﻮﺟﻮﺩ ﹰﺓ ﰲ ﺍ ﹶ
ﺖ ﺍﻟﻨﻔ
ﻓﻴﻬﺎ.ﻭﻣﺎ ﺩﺍﻣ ِ
ﺡ ﺍﻟ ﹸﻘﺪﺱ .ﻭﻋﻨﺪﻣﺎ ﺗﺄﰐ ﺳﺎ ﻋ ﹸﺔ ﺍﻟﺮﻗﺎ ِﺩ
ﻱ ﹶﺃ ﹾﻥ ﺗَﻈ ﻬ ﺮ ﺃﻧﻬﺎ ﺗﺤﻴﺎ ِﺑﻨِﻌ ﻤ ِﺔ ﺍﻟﺮﻭ ِ
ﺲ ﳚﺐ ﹶﺃ ﹾﻥ ﺗﺴﺘ ِﻤﺮ ﰲ ﺳﻌﻴﻬﺎ ﺣﱴ ﺍﳌﻮﺕِ ،ﺃ
ﺍﻟﻨﻔ ِ
ﺴ ﺪ ﻭﻫﻲ ﻣ ﹶﻜﻠﱠﻠ ﹲﺔ ﺑﺈﻛﻠﻴ ِﻞ ﻋ ﺪ ِﻡ ﺍﻟﻔﹶﺴﺎﺩ.
ﳉ
ﺠ ﺮ ﺍ ﹶ
ﺲ ،ﻭﺗﻬ ِ
ﺼ ﺮ ﺍﻟﻨﻔ
ﻒ ﺍﳌﹶﻌ ﺮ ﹶﻛ ﹸﺔ ،ﻭﺗﻨﺘ ِ
ﳉﺴﺪ ،ﺗﺘ ﻮ ﹶﻗ
ﺲ ﻋﻦ ﺍ ﹶ
ﻭﺍﻧﻔِﺼﺎ ِﻝ ﺍﻟﻨﻔ ِ
ﺲ ،ﻭﺗﻘﺪ ﺳ ﻪ ﺑﺎﻟ ﹸﻜﻠﱢﻴ ِﺔ.
ﺴ ِﺪ ﺍﻟﺬﻱ ﺳ ﹶﻜﻨ ﺘ ﻪ ﺍﻟﻨﻔ
ﳉ
ﺱﰲﺍ ﹶ
ﺡ ﺍﻟﻘﹸﺪ ِ
ﺤ ﱡﻞ ﻧِﻌ ﻤﺔﹸ ﺍﻟﺮﻭ ِ
ﻭﺑﺎﻧﺘِﻬﺎ ِﺀ ﺟِﻬﺎ ِﺩ ﺍﻟﻨﻔﺲ ،ﺗ
ﺕ
ﺴ ِﺪ ﺑﺎﳌﻮ ِ
ﳉ
ﺲ ﻋﻦ ﺍ ﹶ
ﺼ ﹸﻞ ﺍﻟﻨﻔ
ﻉ ﺷِﻔﺎ ٍﺀ ﻭﺇﺑﻼ ٍﻝ ِﻣ ﻦ ﹸﻛﻞﱢ ﻣﺮﺽ .ﻋﻨﺪﻣﺎ ﺗﻨ ﹶﻔ ِ
ﲔ ﺍﻟﻌﺎ ِﺭﻳ ﹶﺔ ﻫﻲ ﻳﻨﺒﻮ
ﻭﻟﺬﺍ ،ﻓﺈﻥﱠ ﻋِﻈﺎ ﻡ ﺍﻟ ِﻘﺪﻳﺴ
ﺴ ﺪ ﺃﻳﻀﹰﺎ ﻭﺣﻴﺪﹰﺍ ﺃﻣﺎﻡ ﺍﷲِ ،ﹶﻓﻴﻈ ِﻬ ﺮ
ﳉ
ﲑﺍﹶ
ﷲ )ﺑﺪﻭﻥ ﺍﳉﺴﺪ( ،ﻭﺗﻌﻄﻰ ﺍﻟﻨﻌﻤ ﹶﺔ ﺍﻹﳍﻴ ﹶﺔ ﻓﺘﺘﺄﻟﱠ ﻪ .ﻭﻳﺼ
ﺗﺼﲑ ﻭﺣﻴﺪ ٍﺓ ﺃﻣﺎ ﻡ ﺍ ٍ
ﺲ
ﺼ ﹲﻞ ﻋﻨﻬﺎ ،ﻭﻻ ﺍﻟﻨﻔ
ﺲ ﰲ ﻋ ﻤﻠِﻬﺎ ،ﻷﻧ ﻪ ﻣﻨ ﹶﻔ ِ
ﺱ ﺍﻷﻓﻌﺎ ﹶﻝ ﺍﻹﳍﻴ ﹶﺔ ﻭﺍﳌﹸﻌﺠِﺰﺍﺕ .ﻓﺤﻴﻨﺌ ٍﺬ ﻻ ﻳﺒﻘﻰ ﺍﳉﺴ ﺪ ﻋﺎﺋﻘﹰﺎ ﻟﻠﻨﻔ ِ
ﻟﻠﻨﺎ ِ
177
ﻣﺮﻗﺲ ،ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺍﻟﻴﺎﺱ :ﻣﻘﺎﻻﺕ ﺭﻭﺣﻴﺔ ﻭﻻﻫﻮﺗﻴﺔ ،ﺻﻔﺤﺔ .٢٣
178
ﻣﺨﻮﻝ ،ﺍﻟﺸﻤﺎﺱ ﺭﻭﻓﺎﺋﻴﻞ :ﺗﻜﺮﱘ ﺫﺧﺎﺋﺮ ﺍﻟﻘﺪﻳﺴﲔ ،ﺻﻔﺤﺔ .٩
179ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺴﻴﺤﻴﲔ ﺍﻷﺭﺛﻮﺫﻛﺲ ﰲ ﻓﺮﻧﺴﺎ :ﺍﷲ ﺣﻲ ، ﺗﺮﲨﺔ ﺩ.ﺩﻋﺪ ﻗﻨﺎﺏ ﻋﺎﺋﺪﺓ ،ﺻﻔﺤﺔ .٤٨٦
180
ﻛﻠﻤﺎﺕ ﺁﺑﺎﺋﻴﺔ ،ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ،ﺻﻔﺤﺔ .٥٤١ -٥٤٠
45
ﲔ ﻣﻌﹰﺎ ﻗﺪ ﺃﹸﻋﺘِﻘﺎ ﻣﻦ ﹸﻛﻞﱢ
ﻉ ﻭﺍﻟﻈﻤﺄ ﻭﻣﺎ ﺷﺎﺑﻪ .ﻭﲟﺎ ﺃﻥﱠ ﺍﻹﺛﻨ ِ
ﳉﺴﺪﻳِ ﺔ ﻛﺎﳉﻮ ِ
ﺕﺍﹶ
ﺺ ﻣﻦ ﺍﳊﺎﺟﺎ ِ
ﺨﻠﱠ
ﺴﺪِ ،ﻓﻴﺘ
ﺠ
ﻋﺎﺋﻘﹰﺎ ﻟﻠ
ﲔ ﻣﻦ ﺍﻟﻌﻼﻗ ِﺔ ﺑﻴﻨﻬﻤﺎ ،ﻓﺈﻥﱠ ﺍﻟﻨﻌ ﻤ ﹶﺔ ﺍﻹﳍﻴ ﹶﺔ ﺗﻔ ﻌﻞﹸ ﰲ ﹸﻛﻞﱟ ﻣﻨﻬﻤﺎ ﺩﻭﻥ ﻋﺎﺋﻖٍ ،ﻭﻛﺄﻧﻬﻤﺎ ﻗﺪ ﺻﺎﺭﺍ ﻛِﻼﻫﻤﺎ
ﺣﺎ ﺟ ٍﺔ ﻭﻗﹶﻴ ٍﺪ ﻧﺎِﺑ ﻌ ِ
ﰲ ﺍﷲ ﻭ ﺣﻠﱠﺖ ﻓﻴﻬﻤﺎ ﺍﳊﻴﺎ ﹸﺓ ﺍﻹﳍﻴﺔﹸ ،ﻣﻦ ﺟﺮﺍﺀ ﺍﻟﺴﲑ ِﺓ ﺍﻹﳍﻴِ ﺔ ﺍﻟﱵ ﺍﺧﺘﱪﺍﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻋﻨﺪﻣﺎ ﻛﺎﻧﺎ ﻣﻌﹰﺎ".١٨١
ﺕ
ﺢ ﺭﻓﺎ
ﺕ ﺍﻟﻘﺪﻳﺴﲔ ،ﻓﻴﻘﻮ ﹸﻝ ﳍﻢ" :ﻟﻘﺪ ﻭ ﻫﺒﻨﺎ ﺍﻟﺴﻴ ﺪ ﺍﳌﺴﻴ
ﻀﻲ ﺭﻓﺎ ِ
ﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺪﻣﺸﻘﻲ ﻳﻮﺍﺟ ﻪ ﺭﺍﻓ ِ
ﺍﻟﻘﺪﻳ
ﺤ ِﺔ .ﻭﻻ ﻳﻨ ﹸﻜ ﺮﻥﱠ ﹶﺃ ﺣ ﺪ ﺫﻟﻚ! ﻓﺈﻥﱠ
ﺐ ﺍﻟﺬﹼﻛ ﻲ ﺍﻟﺮﺍِﺋ
ﺾ ﺍﻟﻄﻴ
ﻕ ﺷﺘﻰ ،ﻭﺗﻔﻴ
ﺍﻟﻘﺪﻳﺴﲔ ﻳﻨﺎﺑﻴ ﻊ ﺧﻼﺻﻴ ﹰﺔ ،ﺗﻨِﺒ ﻊ ﺍﻟﺒﺮﻛﺎﺕ ﺑ ﹸﻄ ﺮ ٍ
ﺸ ِﻪ ﻣﺎ ًﺀ ِﻣ ﻦ ﹶﻓﻚ ﲪﺎﺭ ،ﺃﻓﹶﻴﻜﻮﻥ
ﺴﺔٍ ،ﻭﺃﹶﻧﺒ ﻊ ﻟﺸﻤﺸﻮ ﹶﻥ ﰲ ﻋ ﹶﻄ ِ
ﺻﻤﺎ َﺀ ﻳﺎِﺑ
ﷲ ﳌﹼﺎ ﺷﺎ َﺀ ﺃﹶﻧﺒ ﻊ ﻣﺎ ًﺀ ﰲ ﺍﻟﺼﺤﺮﺍ ِﺀ ﻣﻦ ﺻﺨ ﺮ ٍﺓ
ﺍَ
ﷲ ﻭ ﹶﻛﺮﺍﻣ ﹶﺔ
ﺲ ﻣ ﻨ ﹶﻜﺮﹰﺍ ﺍﻟﺒﺘ ﹶﺔ ِﻟ ﻤ ﻦ ﻳﻌﺮﻓﻮ ﹶﻥ ﻗﻮ ﹶﺓ ﺍ ِ
ﺕ ﻣ ﻦ ﻧ ﻐﺒﻄﹸﻬﻢ؟ ﺇﻧﻪ ﻟﻴ
ﺐ ﺍﻟﺬﱠﻛﻲ ﺍﻟﺮﺍﺋِﺤ ِﺔ ِﻣ ﻦ ﺭﻓﺎ ِ
ﺾ ﺍﻟﻄﱢﻴ
ﻣ ﻨ ﹶﻜﺮﹰﺍ ﹶﺃ ﹾﻥ ﻳ ِﻔﻴ
ﺍﻟﻘﺪﻳﺴﲔ ﻟﺪﻳ ِﻪ".١٨٢
ﺱ ﻭﺍﻟﺘﺮﺍﺙ ﺍﳌﺴﻴﺤﻲ ﻳ ﹾﺬ ﺧﺮﺍ ِﻥ ﲟﺎ ﻳ ﺆﻛﱢ ﺪ ﹶﻓﻌﺎﻟﻴﺔ ﺫﺧﺎﺋ ِﺮ ﺍﻟﻘﺪﻳﺴﲔ .ﻭﺇﻥﱠ ﻋِﻈﺎ ﻡ ﺍﻷﺣﻴﺎﺀ ﰲ ﺍﷲ،
ﺏ ﺍﹸﳌ ﹶﻘﺪ
ﺍﻟﻜِﺘﺎ
ﺕ:١٨٣
ﷲ ﻋﻠﻰ ﺍﳌﻮ ِ
ﺨﺼﻬﻢ ،ﻟﻴﺴﺖ ِﺑﻤﺮﺫﻭﹶﻟ ٍﺔ ﻭﻻ ﻧﺠِﺴﺔ ،ﻻ ﺑ ﹾﻞ ﻫﻲ ﺗﺆﻛﱢ ﺪ ﺑﺎﳌﻘﺎﺑ ِﻞ ﺳﻠﹾﻄﺎ ﹶﻥ ﺍ ِ
ﻭﺍﻷﺷﻴﺎ َﺀ ﺍﻟﱵ ﺗ
ﻂ ﻋﻨ ﻪ ﻭﻫﻮ ﻣﺄﺧﻮ ﹲﺫ
ﺏ ﺍﳌﺎ َﺀ ﺑﺮِﺩﺍ ِﺀ ﺇﻳﻠﻴﺎ ﺍﻟﻨﱯ ﺍﻟﺬﻱ ﺳـ ﹶﻘ ﹶ
ﺿ ﺮ
• ﺃﻟﻴﺸﻊ ﺷـﻖ ﻣِﻴﺎ ﻩ ﻧﻬ ِﺮ ﺍﻷﺭ ﺩﻥﹼ ﻭﻋﺒ ﺮ ﻩ ﺑﻌ ﺪ ﹶﺃ ﹾﻥ
ﺇﱃ ﺍﻟﺴﻤﺎﺀ )٢ﻣﻞ٤ /ﻣﻞ .(٢١:١٣
ﺵ
ﺖ ﺣﱴ ﺍﺳﺘﻌﺎ ﺩ ﻫﺬﺍ ﺍﻷﺧﻴﺮ ﺍﳊﻴﺎ ﹶﺓ ﻭﻋﺎ
ﺴ ﺪ ﺍﳌ ﻴ ِ
ﺲ ﺟ
ﺴﺪﻩ ،ﻋِﻈﺎ ﻣﻪ ،ﻣﺎ ﻛﺎﺩﺕ ﺗﻠ ﻤ
• ﺭﻓﺎﺕ ﺍﻟﻨﱯ ﺃﻟﻴﺸﻊ ،ﺟ
ﺲ ﺍﻷﻭﺭﺷﻠﻴﻤﻲ ﻳﻘﻮﻝ ،ﰲ ﺗﻌﻠﻴ ِﻘ ِﻪ ﻋﻠﻰ ﺣﺎ ِﺩﺛﹶﺔ ﺍﻟﻨﱯ
ﺲ ﻛﲑﻟﻠ
ﻭﻗﺎ ﻡ ﻋﻠﻰ ﹶﻗ ﺪﻣﻴﻪ ) ٤ﻣﻞ .(٢١:١٣ﻭﺍﻟﻘﺪﻳ
ﺃﹶﻟﻴﺸﻊ" :ﻻ ﻧﻜﹸﻦ ﻣﻨﻜِﺮﻳ ﻦ ﻳﺎ ﺃﺑﻨﺎﺋﻲ ،ﻭﻛﺄﻥﱠ ﺫﻟﻚ ﹶﻟ ﻢ ﻳﺤﺪﺙ .ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ "ﺍﳌﺂ ِﺯ ﺭ ﻭﺍﳌﻨﺎﺩﻳ ﹸﻞ" )ﺃﻉ
ﺴﻪ ﹶﺃ ﹾﻥ
ﺴ ﺪ ﺍﻟﻨِﺒﻲ ﻧﻔ
ﳊ ِﺮﻱ ﺟ
(١٢-١١:١٩ﺍﻟﹼﱵ ﻫﻲ ِﻣ ﻦ ﺧﺎﺭﺝٍ ،ﺗﺸﻔﻲ ﺍﳌﹶﺮﺿﻰ ﻋﻨﺪﻣﺎ ﺗﻠﻤﺴﻬﻢ ،ﻓﻜﻢ ﺑﺎ ﹶ
ﻳﻘﻴ ﻢ ﺍﳌﺎﺋﺖ".١٨٤
ﺲ
ﺢ ﺎ ﺍﻟﻘﺪﻳ
ﺐ ﺍﻟﱵ ﻣﻨ
ﺲ ﻣﺎﻣﺎﻧﺘﻮﺱ ﻳﻘﻮﻝ" :ﺇﻥﱠ ﺍﻟﻌﺠﺎِﺋ
ﺱ ﺍﻟﻜﺒﲑ ،ﰲ ﺧﻄﺎِﺑ ِﻪ ﻋﻦ ﺍﻟﻘﺪﻳ ِ
ﺲ ﺑﺎﺳﻴﻠﻴﻮ
• ﺍﻟﻘﺪﻳ
ﺾ ﺍﻵ ﺧ ِﺮ ﺇﻧﻤﺎ ﻫﻲ ﻣﺸﻬﻮ ﺭ ﹲﺓ ﻟﹶﺪﻯ ﺍﳉﹶﻤﻴﻊ".
ﺾ ﻭﺍﳊﹶﻴﺎ ﹶﺓ ﻟﻠﺒﻌ ِ
ﺍﻟﺸﻬﻴ ﺪ ﺍﻟﻌﺎﻓِـﻴ ﹶﺔ ﻟﻠﺒﻌ ِ
ﺕ ﻳﻔﻌﻠﻮ ﹶﻥ ﻭﻛﺄﻧﻬﻢ
ﺕ ﻋِﻨ ﺪ ﺍﻟﺸﻬﺪﺍ ِﺀ ﹶﻓﻴﻘﻮ ﹸﻝ " :ﻭﺑﻌ ﺪ ﺍﳌﻮ ِ
ﺺ ﺑﻄﻼ ﹶﻥ ﹶﻓﻌﺎﻟﻴ ِﺔ ﺍﳌﻮ ِ
ﺲ ﺍﻓﺮﺍﻡ ﺍﻟﺴﺮﻳﺎﱐ ّﻳ ﹶﻠﺨ
• ﺍﻟﻘﺪﻳ
ﺡ
ﲑ ِﺷﺮﻳ ٍﺮ ﻷﻥﱠ ﻧِﻌ ﻤ ﹶﺔ ﺍﻟﺮﻭ ِ
ﺃﺣﻴﺎﺀ ،ﹶﻓﻴﺸﻔﻮ ﹶﻥ ﺍﳌﹶﺮﺿﻰ ﻭﻳﻄ ﺮﺩﻭ ﹶﻥ ﺍﻟﺸﻴﺎﻃﲔ ،ﻭِﺑﻘﹸﺪ ﺭ ِﺓ ﺍﻟﺮﺏ ﻳﺒﻌِﺪﻭ ﹶﻥ ﹸﻛﻞﱠ ﺗﺄﺛ ٍ
ﺱ ﺍﻟﱵ ﺗﻌ ﻤ ﹸﻞ ﺍﳌﹸﻌﺠِﺰﺍﺕ ﺇﻧﻤﺎ ﻫﻲ ﻣﻼ ِﺯ ﻣ ﹲﺔ ﺃﺑﺪﹰﺍ ﻟﻠﺬﺧﺎﺋ ِﺮ ﺍﹸﳌ ﹶﻘﺪﺳﺔ".
ﺍﻟ ﹸﻘ ﺪ ِ
181
ﺁﻟﻴﻔﻴﺰﻭﺑﻮﻟﻮﺱ ،ﺍﻷﺏ ﺃﻧﻄﻮﻧﻴﻮﺱ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٢٨١-٢٨٠
182
ﺍﻟﺪﻣﺸﻘ ﻲ ،ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ :ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺻﻔﺤﺔ .٢٤٦
183
ﻧﻌﻴﻤﺔ ،ﺟﻮﺭﺝ :ﺷﻔﺎﻋﺔ ﺍﻟﻘﺪﻳﺴﲔ ،ﺻﻔﺤﺔ .٢٦
184
ﺫﺧﺎﺋﺮ ﺍﻟﻘﺪﻳﺲ ﻫﻲ ﺟِﻠﺪﻩ ،ﺛﻴﺎﺑﻪ،ﻭﻛﹸﻞ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﺻِﻠﺔ ﻣﻊ ﺟﺴﺪِﻩ.ﺭﺍﺟﻊ:
-Patrinacos, Rev.D. icon:Dictionary of Greek Orthodoxy, p316.
-Chiouaro, F. : ew Catholic Encyclopedia, Vol. 12, p.234-240.
46
ﺍﳋﺎِﺗﻤﺔ :
ﻂ
ﻂ ﻣﺎ ﻳﻠﺘﻘ ﹸ
ﲔ ﺍﻟﻘﺎﺑ ِﻊ ﰲ ﺃﺣﺸﺎ ِﺀ ﹸﺃﻣِ ﻪ ﻳﻠﺘﻘ ﹸ
ﺕ ﻣﺸﺎِﺑ ﻪ ﰲ ﺍﳊﻘﻴ ﹶﻘ ِﺔ ِﻟﻮﺿ ِﻊ ﺍﳉﻨ ِ
ﻉ ﻛﺎﳊﻴﺎ ِﺓ ﺑﻌ ﺪ ﺍﳌﻮ ِ
ﺚ ﰲ ﻣﻮﺿﻮ ٍ
ﺍﻟﺒﺤ ﹸ
ﺖ ﺫﺍﺗ ِﻪ
ﺼ ﹸﻠ ﻪ ِﻣ ﻦ ﺍﻟﻌﺎﹶﻟ ِﻢ ﺍﻵﺧ ِﺮ ﺩﻭ ﹶﻥ ﺃ ﹾﻥ ﻳﺴﺒ ﺮ ﻏﻮﺭﻫﺎ ﺃﻭ ﻳﺪﺭ ﻙ ﻛﹸﻨﻬﻬﺎ ﺑﻮﺿﻮﺡ ،ﻭﰲ ﺍﻟﻮﻗ ِ
ﺲ ﺗ ِ
ﺕ ﺃﻭ ﺃﺣﺎﺳﻴ
ِﻣ ﻦ ﺃﺻﻮﺍ ٍ
ﺸﺪ ﻙ ﳌﻌﺮﻓﺘِﻬﺎ ﻭﺧﺎﺻ ﹰﺔ ﻷﻥﱠ ﻓﻴﻬﺎ ﻣﻌﲎ
ﺩﻭ ﹶﻥ ﺃ ﹾﻥ ﻳﻨ ِﻜ ﺮ ﺃﻥﱠ ﻣﺎ ﻭﺭﺍ َﺀ ﺍﻷﺣﺸﺎ ِﺀ ﻭﺍﳊﻴﺎ ِﺓ ﺍﳉﻨﻴﻨﻴِ ﺔ ﺍﶈﺪﻭ ﺩ ِﺓ ﺣﻴﺎ ﹰﺓ ﺃﺧﺮﻯ ﺗ
ﺍﻟﻮﺟﻮﺩ.
ﺢ ﰲ ﻋﺎ ٍﱂ ِﻣ ﻦ ﺍﳋﻴﺎ ِﻝ ﻓﻴ ِﻪ ﻣﺎ
ﻚ ﹶﻛ ﻤ ﻦ ﻳﺴﺒ
ﺴ
ﺹ ﻣﺘﻌﻠﱢﻘ ٍﺔ ﺑﺎﳊﻴﺎ ِﺓ ﻣﺎ ﻭﺭﺍ َﺀ ﺍﻟﻘﹶﱪ ،ﺗﺠ ﺪ ﻧﻔ
ﻣ ﻊ ﹸﻛﻞﱢ ﻣﺎ ﻧﻘﺮﺃ ِﻣ ﻦ ﻧﺼﻮ ٍ
ﺡ ﻭﻳﺒﻘﻰ ﺍﻟﺴﺆﺍ ﹸﻝ ﻣﻄﺮﻭﺣﹰﺎ.
ﺐ ﻭﻓﻴ ِﻪ ﻣﺎ ﻳﻔﺮ
ﻳﺮﻋ
ﺏ
ﺾ ﺣﺎﻟ ﹶﺔ ﺍﺭﺗﺒﺎ ٍﻙ ﻭﺍﺿﻄﺮﺍ ٍ
ﺼﻴ ﹲﺔ ﺗﻜﻮ ﹸﻥ ﻋِﻨ ﺪ ﺍﻟﺒﻌ ِ
ﺕ ﻫ ﻲ ﺧﱪ ﹲﺓ ﺷﺨ ِ
ﱪ ﹶﺓ ﺍﳌﻮ ِ
ﺴ ﹸﺔ ﺗ ﹶﺬﻛﱢ ﺮ ﺃﺑﻨﺎﺀَﻫﺎ ﺩﺍﺋﻤﺎ ﺑﺄﻥﱠ ِﺧ
ﺍﻟﻜﻨﻴ
ﺴﻬﻢ ﺍﻷﺧﲑ .ﻓﺈﻥﱠ ﹸﻛﻼ ﻣِﻨﻬﻢ ﻳﻘﻮ ﹸﻝ ﻫ ﹾﺎَﻧﺬﺍ
ﲔ ﻳﻠﻔﻈﻮ ﹶﻥ ﻧ ﹶﻔ
ﲔ ﺍﻟﱵ ﻳﻠﻔﻈﻮﻧﻬﺎ ﺣ
ﻭﺗﺴﺎﺅ ٍﻝ" :ﺃﻳﻬﺎ ﺍﻹﺧﻮ ﹸﺓ ﻣﺎ ﹶﺃ ﻣﺮ ﺃﻗﻮﺍ ﹶﻝ ﺍﳌﺎﺋﺘ
ﻒ ﺳﺄﻛﻮ ﹸﻥ ﻫﻨﺎ ﻙ؟
ﺖ ﺃﻋﻠ ﻢ! ﺃﻭ ﻛﻴ
ﺼ ﹸﻞ ﻋ ِﻦ ﺍﻹﺧ ﻮ ِﺓ ﻭﺃﺗ ﺮ ﻙ ﺍﻷﺻﺪﻗﺎ َﺀ ﺟﻤﻴﻌﺎ ﻭﺃﹶﺫ ﻫﺐ ،ﻟﻜﻦ ﺇﱃ ﺃﻳ ﻦ ﺃﺫﻫﺐ؟ ﻟﹶﺴ
ﺃﻧ ﹶﻔ ِ
ﷲ ﺍﻟﱠﺬﻱ ﺩﻋﺎﱐ ﻫﻮ ﻳﺪﺭﻱ .ﻓﺎﻋﻤﻠﻮﺍ ﺇﺫﻥ ﺗﺬﻛﺎﺭﻱ ﺩﺍﺋ ﻤﺎ ﺑﺘﺴﺒﺤ ِﺔ :ﻫﻠﻠﻮﻳﺎ" .١٨٥ﺃﻭ ﺗﻜﻮ ﹸﻥ ﻣﻌﺮِﻓ ﹶﺔ ﻳﻘ ٍ
ﲔ ﺖ ﺃﺩﺭﻱ! ﺍ ُ
ﻟﺴ
ﺕ
ﺤﻞﱠ ﻭﻳﻨ ﹶﻄ ِﻠ ﻖ ﺇﻟﻴﻪ ،ﻣﻌﺘﱪﹰﺍ ﺃﻥﱠ ﺍﳌﻮ
ﻕ ﻫﻮ ﺍﳌﹸﺒﺘﻐﻰ ،ﻭﹶﺃﻥﱠ ﺍﳌﹸﺠﺎﻫ ﺪ ﻳﺸﺘﻬﻲ ﹶﺃ ﹾﻥ ﻳﻨ
ﻋِﻨ ﺪ ﻣ ﻦ ﺃ ﺣﺐ ﺣﱴ ﺍﻟﻨﻬﺎﻳ ِﺔ ،ﺑﺄﻥﱠ ﺍﳌﹶﻌﺸﻮ
ﺕ ﺍﻷﺑ ِﺪﻳﺔ.
ﻣ ﻌﺒ ﺮ ﺇﱃ ﲨﺎﻻ ِ
ﲔ ،ﻭﻗﺎﺩﺗﲏ ﺇﱃ ﻭﻗ ﹶﻔ ٍﺔ ﻣﻊ
ﻑ ﺇﱃ ﺧِﱪ ِﺓ ﺍﻵﺑﺎﺀ ﺍﻟﻘﺪﻳﺴ
ﺖ ﱄ ﺷﺨﺼﻴﺎ ﺃ ﹾﻥ ﺃﺗﻌﺮ
ﻫﺬﻩ ﺍﻟﺪِﺭﺍ ﺳ ﹸﺔ ،ﻋﻠﻰ ﺑﺴﺎﻃﺘِﻬﺎ ،ﺃﺗﺎﺣ ِ
ﻚ
ﺱ ،ﺍﻟﺬﻱ ﻣﻨﺤﲏ ﺇﻳﺎ ﻩ ﺟﺎﺑﻠﻲ .ﻓﻜﺜﲑﺍ ﻣﺎ ﻛﺎ ﹶﻥ ﻳﻤﺴ
ﺕ ﻭﺇﱃ ﺗﺄﻣٍ ﻞ ﰲ ﺍﳌﻮﺕِ ،ﻛﻤﺎ ﺯﺍ ﺩﺗﲏ ﺗ ﻌﻠﹼﻘﹰﺎ ﲟﻼﻛ ﻲ ﺍﳊﺎﺭ ِ
ﺍﻟﺬﱠﺍ ِ
ﺸﺪٍ ﺓ ﻓِﻲ ﺍ ِﻻﺗﺠﺎ ِﻩ ﺍﳌﹸﻌﺎﻛِﺲ.
ﺏ ِﺑ ِ
ﺠ ِﺬ
ﺖ ﹶﺃﻧ
ﺴﺘﺮ ِﺧﻴ ﹶﺔ ﻭﻳ ﻬ ِﺪﻳﲏ ﺇﱃ ﺍﳋﻼﺹِ ،ﻓﻴﻤﺎ ﹸﻛ ﻨ
ﻱ ﺍ ﹸﳌ
ِﺑﻴ ِﺪ
ﲑ -ﻓﺎﳌﺮ ُﺀ
ﺖ ﻣِﻨ ﻪ ﺍﻟﺸﻲ َﺀ ﺍﻟﻴﺴ
ﻂ ،ﻭﺑﺎ ﹶﻗ ﹸﺔ ﻭﺭ ٍﺩ ﻣِﻦ ﺑﺴﺘﺎ ٍﻥ ﺍﻗﺘﻄﻔ
ﺚ ﻧﻘ ﹶﻄ ﹲﺔ ﰲ ﻣﺤﻴ ٍ
ﷲ ﻭ ﺣ ﺪ ﻩ .ﻭﻫﺬﺍ ﺍﻟﺒﺤ ﹸ
ﺍﻟﻜﻤﺎ ﹸﻝ ِ
ﲔ ﻭ ﺷ ﻲ ٍﺀ ِﻣ ﻦ ﺍﻟِﺜ ﹶﻘ ِﺔ ﺑﺎﷲ ﺍﻟﺬﻱ ﻭﻫﺒﻨﺎ
ﺾ ِﻣ ﻦ ﺍﻟﻴﻘ ِ
ﺖ ﰲ ﺇﻳﺼﺎ ِﻝ ﺑﻌ ٍ
ﻳﻀﻴ ﻊ ِﺑﺎ ِﻻﻧﺘﻘﺎ ِﺀ ﻭﺍ ِﻻﺧﺘﻴﺎﺭ -ﻭﺭﺟﺎﺋﻲ ﹶﺃ ﹾﻥ ﹶﺃﻛﹸﻮ ﹶﻥ ﻗﺪ ﻭﻓﻘ
ﳊﻴﺎﺓ" .ﺁﻣﲔ.
ﳊﻖ ﻭﺍ ﹶ
ﺢ ﺭﺑﻨﺎ ،ﺍﻟﱠﺬﻱ ﻫ ﻮ "ﺍﻟﻄﱠﺮﻳ ﻖ ﻭﺍ ﹶ
ﻉ ﺍﳌﺴﻴ ِ
ﺍﳊﻴﺎ ﹶﺓ ﺑﻴﺴﻮ
185ﻛﺘﺐ ﳐﺘﺼﺮ ﺍﻷﻓﺨﻮﻟﻮﺟﻲ ،ﺧﺪﻣﺔ ﺻﻼﺓ ﺍﳉﻨﺎﺯ ﻟﻠﻜﻬﻨﺔ ﻭﺭﺅﺳﺎﺀ ﺍﻟﻜﻬﻨﺔ ،ﺻﻔﺤﺔ .٣٥٤
47
المصادر والمراجع
.١ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ،ﻧﺴﺨﺔ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﰲ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ.
.٢ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ،ﹸﻛﺘﺐ ﺍﳊﻜﻤﺔ ،ﺩﺍﺭ ﺍﳌﺸﺮﻕ ،ﺑﲑﻭﺕ .١٩٨٧،
.٣ﻛﺘﺎﺏ ﳐﺘﺼﺮ ﺍﻷﻓﺨﻮﻟﻮﺟﻲ ،ﺗﺮﲨﻪ ﻋﻦ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺳﺮﺟﻴﻮﺱ ﺍﺳﻘﻒ ﺳﻠﻔﻜﻴﺔ ،ﺩﻣﺸﻖ .١٩٦٤
.٤ﳐﺘﺎﺭﺍﺕ ِﻣ ﻦ ﺃﺩﺏ ﺁﺑﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ ،ﺑﺎﺳﻴﻠﻴﻮﺱ ﺍﻟﻜﺒﲑ -ﲰﻌﺎﻥ ﺍﻟﻼﻫﻮﰐ ،ﺗﺮﺟﻤﺔ ﺍﻟﺒﻄﺮﻳﺮ ﻙ ﺍﻟﻴﺎﺱ ﺍﻟﺮﺍﺑﻊ
ﻣﻌﻮﺽ ،ﻣﻄﺎﺑﻊ ﺃﻟﻒ ﺑﺎﺀ – ﺍﻷﺩﻳﺐ ،ﺩﻣﺸﻖ.١٩٧٨ ،
.٥ﳐﺘﺎﺭﺍﺕ ﻣﻦ ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻼﻫﻮﰐ ﺍﻟﻨﺰﻳﻨﺰﻱ ،ﺗﻌﺮﻳﺐ ﺍﻷﺳﻘﻒ ﺍﺳﺘﻔﺎﻧﻮﺱ ﺣﺪﺍﺩ ،ﺳﻠﺴﻠﺔ
ﺁﺑﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ ،ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ .١٩٩٤ ،
.٦ﻛﻠﻤﺎﺕ ﺁﺑﺎﺋﻴﺔ ،ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ :ﺍﻟﺼﻮﻡ ﺍﻟﻜﺒﲑ ﻭﺍﻟﻘﻴﺎﻣﺔ ،ﺩﻳﺮ ﻣﺎﺭ ﻣﻴﺨﺎﺋﻴﻞ ،ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ .١٩٩٥ ،
.٧ﻛﻠﻤﺎﺕ ﺁﺑﺎﺋﻴﺔ ،ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ :ﺭﺳﺎﺋﻞ ﺍﻵﺣﺎﺩ ﺑﻌﺪ ﺍﻟﻌﻨﺼﺮﺓ ،ﺩﻳﺮ ﻣﺎﺭ ﻣﻴﺨﺎﺋﻴﻞ ،ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ ،
.٢٠٠٠
.٨ﻛﻠﻤﺎﺕ ﺁﺑﺎﺋﻴﺔ ،ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ :ﺍﻟﺼﻮﻡ ﺍﻟﻜﺒﲑ ﻭﺍﻟﻘﻴﺎﻣﺔ ،ﺩﻳﺮ ﻣﺎﺭ ﻣﻴﺨﺎﺋﻴﻞ ،ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ ،
.٢٠٠٠
.٩ﻛﻠﻤﺎﺕ ﺁﺑﺎﺋﻴﺔ ،ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ :ﺃﻧﺎﺟﻴﻞ ﻭﺭﺳﺎﺋﻞ ﺍﻷﻋﻴﺎﺩ ﺍﻟﺴﻴﺪﻳﺔ ﻭﺍﻟﺜﺎﺑﺘﺔ )ﺷﺒﺎﻁ-ﺁﺏ( ،ﺩﻳﺮ ﻣﺎﺭ
ﻣﻴﺨﺎﺋﻴﻞ ﺑﺴﻜﻨﺘﺎ ،ﺗﻌﺎﻭﻧﻴﺔ ﺍﻟﻨﻮﺭ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﻡ.ﻡ.٢٠٠٥ ، .
: .........ﻣﺎ ﻭﺭﺍﺀ ﺍﳌﻮﺕ ،ﻣﻄﺒﻌﺔ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ،ﺑﲑﻭﺕ ،ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ.١٩٥٩ ، .١٠
: ........ﻣﻌﺠﻢ ﺍﻟﻼﻫﻮﺕ ﺍﻟﻜﺘﺎﰊ ،ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌ ﻌﺮﺑﲔ ،ﺩﺍﺭ ﺍﳌﺸﺮﻕ ،ﺑﲑﻭﺕ .١٩٨٦ .١١
: ........ﺍﻟﺪﺳﻘﻮﻟﻴﺔ )ﺗﻌﺎﻟﻴﻢ ﺍﻟﺮﺳﻞ( ،ﺗﺮﲨﺔ ﺍﻟﻘﻤﺺ ﻣﺮﻗﺲ ﺩﺍﻭﻭﺩ ،ﻣﻜﺘﺒﺔ ﺍﶈﺒﺔ، .١٢
ﻣﺼﺮ.١٩٧٩،
48
ﺍﻵﺛﻮﺳﻲ ،ﺍﻷﺏ ﺑﺎﻳﻴﺴﻴﻮﺱ ،ﺁﺑﺎﺀ ﻣﻌﺎﺻﺮﻭﻥ ﻣﻦ ﺍﳉﺒﻞ ﺍﳌﻘﺪﺱ" ﺁﺛﻮﺱ" ،ﺗﻌﺮﻳﺐ ﺍﻷﺏ .١٣
ﺃﻓﺮﺍﻡ ﻛﲑﻳﺎﻛﻮﺱ ،ﺩﻳﺮ ﻣﺎﺭ ﻣﻴﺨﺎﺋﻴﻞ ،ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﺘﺮﺍﺙ ﺍﻻﺑﺎﺋﻲ ،ﻣﻄﺒﻌﺔ ﺍﻣﻴﻮﻥ .٢٠٠١،
ﺍﻵﺛﻮﺳﻲ ،ﺍﻟﻘﺪﻳﺲ ﻧﻴﻘﻮﺩﳝﻮﺱ :ﻧﺼﺎﺋﺢ ﺃﻭ ﺇﺭﺷﺎﺩﺍﺕ ﺭﻭﺣﻴﺔ ﰲ ﺣﻔﻆ ﺍﳊﻮﺍﺱ ﺍﳋﻤﺲ ،ﺗﺮﲨﺔ .١٤
ﺍﻷﺏ ﻣﻨﻴﻒ ﲪﺼﻲ ،ﻃﺒﻌﺔ ﺍﻭﱃ.٢٠٠٤ ،
ﺍﻵﺛﻮﺳﻲ،ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺟﺎﻭﺭﺟﻴﻮﺱ ،ﻏﺎﻳﺔ ﺍﳊﻴﺎﺓ ﻫﻲ ﺍﻟﺘﺄﻟﻪ ،ﺟﺒﻞ ﺁﺛﻮﺱ ،ﺗﻌﺮﻳﺐ ﺍﻷﺏ ﻣﻨﻴﻒ .١٥
ﺦ ﺃﻭ ﺩﻭ ِﺭ ﻧﺸﺮ(.
ﲪﺼﻲ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ) ،ﺩﻭ ﹶﻥ ﺗﺎﺭﻳ ٍ
ﺍﻵﺛﻮﺳﻲ ،ﻳﻮﺳﻒ )ﺍﻟﺮﺋﻴﺲ ﺍﻟﺴﺎﺑﻖ ﻟﺪﻳﺮ ﻓﺎﺗﻮﺑﻴﺬﻱ( :ﺳﲑﺓ ﻭﺭﺳﺎﺋﻞ ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﳍﺪﻭﺋﻲ .١٦
ﺍﻵﺛﻮﺳﻲ،ﺗﻌﺮﻳﺐ ﺍﻟﺮﺍﻫﺐ ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺗﻮﻣﺎ ﺑﻴﻄﺎﺭ ،ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﺘﺮﺍﺙ ﺍﻵﺑﺎﺋﻲ ،ﺩﻭﻣﺎ .٢٠٠١ ،
ﺍﻷﻭﺭﺷﻠﻴﻤﻲ ،ﺍﻟﻘﺪﻳﺲ ﻛﲑﻟﻠﺲ :ﺍﻟﻌﻈﺎﺕ ،ﺃﻗﺪﻡ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺴﻴﺤﻴﺔ ،ﺳﻠﺴﻠﺔ ﺍﻟﻨﺼﻮﺹ .١٧
ﺍﻟﻠﻴﺘﻮﺭﺟﻴﺔ ،ﺗﻌﺮﻳﺐ ﺍﻷﺏ ﺟﻮﺭﺝ ﻧﺼﻮﺭ ،ﺭﺍﺑﻄﺔ ﻣﻌﺎﻫﺪ ﺍﻟﻼﻫﻮﺕ ﰲ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ،ﺍﻟﻜﺴﻠﻴﻚ،
.١٩٨٢
ﺍﻟﺪﻣﺸﻘﻲ ،ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ :ﺍﳌﺌﺔ ﻣﻘﺎﻟﺔ ﰲ ﺍﻹﳝﺎﻥ ﺍﻷﺭﺛﻮﺫﻛﺴﻲ ،ﺳﻠﺴﻠﺔ ﺍﻟﻔﻜﺮ ﺍﳌﺴﻴﺤﻲ ﺑﲔ .١٨
ﺍﻷﻣﺲ ﻭﺍﻟﻴﻮﻡ ،ﺗﻌﺮﻳﺐ ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺃﺩﺭﻳﺎﻧﻮﺱ ﺷﻜﹼﻮﺭ ﻕ ﺏ ،ﻣﻨﺸﻮﺭﺍﺕ ﺍﳌﻜﺘﺒﺔ ﺍﻟﺒﻮﻟﺴﻴﺔ ،ﻃﺒﻌﺔ
ﺃﻭﱃ.١٩٨٤ ،
ﺍﻟﺬﻫﱯ ﺍﻟﻔﻢ ،ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ ،ﺷﺮﺡ ﺇﳒﻴﻞ ﻣﺘﻰ ،ﺍﳉﺰﺀ ﺍﻷﻭﻝ ،ﺗﺮﲨﺔ ﺩ .ﻋﺪﻧﺎﻥ ﻃﺮﺍﺑﻠﺴﻲ ،ﻃﺒﻌﺔ .١٩
ﺃﻭﱃ.١٩٩٦ ،
ﺍﻟﺴﺮﻳﺎﱐ ،ﺍﻟﻘﺪﻳﺲ ﺃﻓﺮﺍﻡ :ﻣﻘﺎﻻﺕ ﺭﻭﺣﻴﺔ ﻭﺧﺸﻮﻋﻴﺔ ،ﺗﻌﺮﻳﺐ ﺍﻷﺏ ﺍﻓﺮﺍﻡ ﻛﲑﻳﺎﻛﻮﺱ، .٢٠
ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﺘﺮﺍﺙ ﺍﻵﺑﺎﺋﻲ ،ﺩﻳﺮ ﻣﺎﺭ ﻣﻴﺨﺎﺋﻴﻞ.٢٠٠٤ ،
ﺴﻠﹼﻤﻲ ،ﻳﻮﺣﻨﺎ :ﺍﻟﺴﻠﹼﻢ ﺇﱃ ﺍﷲ ،ﺳﻠﺴﻠﺔ ﺁﺑﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ ) ، (٣ﺗﻌﺮﻳﺐ ﺭﻫﺒﻨﺔ ﺩﻳﺮ ﻣﺎﺭ ﺟﺮﺟﺲ
ﺍﻟ .٢١
ﺍﳊﺮﻑ ،ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ ،ﺑﲑﻭﺕ . ١٩٨٥ ،
ﺍﻟﺴﻮﺭﻱ ،ﺍﻟﻘﺪﻳﺲ ﺃﻓﺮﺍﻡ :ﺍﳌﺰﺍﻣﲑ ﺍﻟﺮﻭﺣﻴﺔ ،ﲨﻌﻬﺎ ﻭﻧﺴﻘﻬﺎ ﺍﻟﻘﺪﻳﺲ ﺛﻴﻮﻓﺎﻧﺲ ﺍﳊﺒﻴﺲ ﺍﻟﺮﻭﺳﻲ، .٢٢
ﺗﺮﲨﺔ ﺩ.ﻋﺪﻧﺎﻥ ﻃﺮﺍﺑﻠﺴﻲ ،ﻃﺒﻌﺔ ﺃﻭﱃ.٢٠٠٢ ،
ﺍﳌﺴﻜﲔ ،ﺍﻷﺏ ﻣﺘﻰ :ﺍﻟﻘﺪﻳﺲ ﺃﺛﻨﺎﺳﻴﻮﺱ ﺍﻟﺮﺳﻮﱄ :ﺳﲑﺗﻪ ﺩﻓﺎﻋﻪ ﻋﻦ ﺍﻻﳝﺎﻥ ﺿﺪ ﺍﻵﺭﻳﻮﺳﻴﲔ، .٢٣
ﻻﻫﻮﺗﻪ ،ﻣﻄﺒﻌﺔ ﺩﻳﺮ ﺍﻷﻧﺒﺎ ﻣﻘﹼﺎﺭ ،ﻃﺒﻌﺔ ﺍﻭﱃ.١٩٨١ ،
ﺍﳌﺴﻜﲔ ،ﺍﻷﺏ ﻣﺘﻰ :ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺼﻌﻮﺩ ،ﻣﻄﺒﻌﺔ ﺩﻳﺮ ﺍﻟﻘﺪﻳﺲ ﺃﻧﺒﺎ ﻣﻘﹼﺎﺭ – ﻭﺍﺩﻱ ﺍﻟﻨﻄﺮﻭﻥ ،ﻃﺒﻌﺔ .٢٤
ﺛﺎﻧﻴﺔ.١٩٩٢ ،
ﺍﻟﻨﻴﺼﺼﻲ ،ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ،ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﺴﻴﺤﻴﺔ ﻭﺃﺳﺮﺍﺭ ﺍﻹﳝﺎﻥ ،ﺗﺮﲨﺔ ﻭﺍﻗﺘﺒﺎﺱ ﺩ .ﻧﺒﻴﻞ .٢٥
ﺩﺍﻭﺩ ،ﻃﺒﻌﺔ ﺃﻭﱃ.١٩٩٦ ،
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ﺃﻟﻴﻌﺎﺯﺭ ،ﺍﻷﺏ ﺍﻟﺮﺍﻫﺐ ﰲ ﺩﻳﺮ ﺳﺘﺎﻓﺮﻭﻓﻮﻧﻴﻮ :ﺣﻮﻝ ﺧﺮﻭﺝ ﺍﻟﻨﻔﺲ ﻭﺍﶈﻄﺎﺕ ﺍﳉﻤﺮﻛﻴﺔ ﺍﻟﱵ ﲤﺮ .٢٦
ﺎ ،ﺗﺮﲨﺔ ﺍﻹﻳﻜﻮﻧﻮﻣﻮﺱ ﺇﺑﺮﺍﻫﻴﻢ ﺩﺑﻮﺭ ،ﺗﻨﻘﻴﺢ ﻟﻮﻳﺲ ﺑﺮﻏﻮﺙ،ﻋﻤﺎﻥ .١٩٨٩ ،
ﺁﻟﻴﻔﻴﺰﻭﺑﻮﻟﻮﺱ ،ﺍﻷﺏ ﺃﻧﻄﻮﻧﻴﻮﺱ :ﺯﺍﺩ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ ،ﺗﺮﲨﺔ ﺍﻷﺏ ﻗﺴﻄﻨﻄﲔ ﻳﻨﻲ ،ﺳﻠﺴﻠﺔ ﺗﻌﺮﻑ .٢٧
ﺇﱃ ﻛﻨﻴﺴﺘﻚ ) ،(١٨ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ.١٩٨٥ ،
ﺍﻟﻴﻜﺴﻴﻴﻒ ،ﺳﲑﺍﻓﻴﻢ :ﺍﻟﺪﻭﺍﺀ ﺍﳌﹶﻨﺴﻲ )ﺳﺮ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﻋﺘﺮﺍﻑ( ،ﺗﻌﺮﻳﺐ ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺳﲑﺍﻓﻴﻢ .٢٨
ﻛﺮﻛﻮﺭ ،ﻣﻨﺸﻮﺭﺍﺕ ﻣﻄﺮﺍﻧﻴﺔ ﺑﺼﺮﻯ ﺣﻮﺭﺍﻥ ﻭﺟﺒﻞ ﺍﻟﻌﺮﺏ ﻭﺍﳉﻮﻻﻥ ﻟﻠﺮﻭﻡ ﺍﻷﺭﺛﻮﺫﻛﺲ.٢٠٠٤ ،
ﺃﻧﻄﻮﱐ ،ﺭﺋﻴﺲ ﺩﻳﺮ ﺍﻟﻘﺪﻳﺲ ﺑﻨﺪﻻﳝﻮﻥ ﺍﻟﺮﻭﺳﻲ ﺍﻷﺛﻮﱐ ،ﺍﻟﻘﻴﻢ :ﺃﺳﺮﺍﺭ ﺃﺑﺪﻳﺔ ﻭﺭﺍﺀ ﺍﻟﻘﱪ، .٢٩
ﺗﺮﲨﺔ ﺍﳌﻄﺮﺍﻥ ﺃﺑﻴﻔﺎﻧﻮﺱ ﺯﺍﺋﺪ ،ﻣﻄﺒﻌﺔ ﺩﺍﺭ ﻏﻨﺪﻭﺭ – ﺑﲑﻭﺕ.١٩٧٧ ،
ﺑﺎﺑﺎﺗﻮﻣﺎﺱ ،ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺩ.ﻏﺮﻳﻐﻮﺭﻳﻮﺱ " :ﺇﺷﻜﺎﻟﻴﺔ ﺍﳋﻄﻴﺌﺔ ﺃﻭ ﺳﻘﻮﻁ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﺼﺮﻧﺎ"، .٣٠
ﺣﻮﻟﻴﺎﺕ ﻣﻌﻬﺪ ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﻼﻫﻮﰐ ،ﺍﳊﻮﻟﻴﺔ ) ،(٥-٤ﺍﻟﺒﻠﻤﻨﺪ ،ﺍﻟﻌﺎﻣﺎﻥ ﺍﻟﺪﺭﺍﺳﻴﺎﻥ
.٢٠٠٣/٢٠٠٣ -٢٠٠٢/٢٠٠١
ﺑﺮﻳﺎﻧﺸﺎﻧﻴﻨﻮﻑ ،ﺍﻟﻘﺪﻳﺲ ﺍﻏﻨﺎﻃﻴﻮﺱ :ﺗﻘﺪﻣﺔ ﺇﱃ ﺭﻫﺒﻨﺔ ﻣﻌﺎﺻﺮﺓ ،ﺗﺮﲨﺔ ﺍﻷﺏ ﻣﻨﻴﻒ ﲪﺼﻲ ،ﻻ .٣١
ﺩﻭﺭ ﻧﺸﺮ ،ﻻ ﺗﺎﺭﻳﺦ ﻧﺸﺮ.
ﺑﺮﻳﺎﻧﺘﺸﺎﻧﻴﻨﻮﻑ ،ﺍﻟﻘﺪﻳﺲ ﺇﻏﻨﺎﻃﻴﻮﺱ :ﰲ ﺍﳌﻮﺕ ،ﺗﺮﲨﺔ ﺩﻳﺮ ﺍﻟﺴﻴﺪﺓ ﻛﻔﺘﻮﻥ ،ﻧﺸﺮ ﺩﻳﺮ ﻣﺎﺭ .٣٢
ﻣﻴﺨﺎﺋﻴﻞ -ﺮ ﺑﺴﻜﻨﺘﺎ ،ﻧﺸﺮﺓ ﺭﻗﻢ .٢٠٠٢ ، ١٩
ﺑﻨﺪﱄ ،ﻛﻮﺳﱵ :ﺍﷲ ﻭﺍﻟﺸﺮ ﻭﺍﳌﺼﲑ ،ﺳﻠﺴﻠﺔ ﺍﻹﳒﻴﻞ ﻋﻠﻰ ﺩﺭﻭﺏ ﺍﻟﻌﺼﺮ،ﻣﻨﺸﻮﺭﺍﺕ .٣٣
ﺍﻟﻨﻮﺭ.١٩٩٣،
ﺑﻨﺪﱄ ،ﻛﻮﺳﱵ :ﺃﻣﺜﺎﻝ ﺍﳌﻠﻜﻮﺕ ،ﺩﺭﺍﺳﺎﺕ ﻛﺘﺎﺑﻴﺔ ،١ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ.١٩٨٣ ، .٣٤
ﺑﻨﺪﱄ ،ﻛﻮﺳﱵ :ﻛﻴﻒ ﻧﻔﻬﻢ ﺍﻟﻴﻮﻡ ﻗﺼﺔ ﺁﺩﻡ ﻭﺣﻮﺍﺀ؟ ،ﺳﻠﺴﻠﺔ ﺍﻹﳒﻴﻞ ﻋﻠﻰ ﺩﺭﻭﺏ ﺍﻟﻌﺼﺮ، .٣٥
ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ.١٩٩٠ ،
ﺑﻨﺪﱄ ،ﻛﻮﺳﱵ ،ﻭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺆﻟﱢﻔﲔ :ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﺴﻴﺤﻴﺔ ،ﻃﺒﻌﺔ ﺛﺎﻟﺜﺔ ﻣﻌﺪﻟﺔ .٣٦
ﻭﻣﺰﺍﺩﺓ ،ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ .
ﺑﻮﻳﻲ ،ﺟﺎﻥ :ﺍﷲ ﺃﺑﻮﻧﺎ ) ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﷲ ﺍﻵﺏ ﻭﺍﻟﺼﻼﺓ ﺍﻟﺮﺑﻴﺔ ( ،ﺗﺮﲨﺔ ﺍﻷﺏ ﺑﻴﻮﺱ ﻋﻔﹼﺎﺹ ، .٣٧
ﺳﻠﺴﻠﺔ ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ،ﺩﺍﺭ ﺍﳌﺸﺮﻕ ،ﺑﲑﻭﺕ ،ﻃﺒﻌﺔ ﺃﻭﱃ .٢٠٠٠
ﺑﻴﻄﺎﺭ ،ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺍﻟﺮﺍﻫﺐ ﺗﻮﻣﺎ :ﺳﻴﺮ ﺍﻟﻘﺪﻳﺴﲔ ﻭﺳﺎﺋﺮ ﺍﻷﻋﻴﺎﺩ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ .٣٨
)ﺍﻟﺴﻨﻜﺴﺎﺭ( ،ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ ) ﺣﺰﻳﺮﺍﻥ – ﲤﻮﺯ( ،ﺩﻳﺮ ﺍﻟﻘﺪﻳﺲ ﺳﻠﻮﺍﻥ ﺍﻵﺛﻮﺳﻲ – ﺩﻭﻣﺎ .٢٠٠٥ ،
ﺑﻴﻄﺎﺭ ،ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺗﻮﻣﺎ :ﻭﻫﺐ ﺍﻷﻋﻀﺎﺀ ) ﻗﺮﺍﺀ ﹲﺓ ﰲ ﺿﻮﺀ ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﺘﺮﺍﺙ( ،ﺃﻭﺭﺍﻕ ﺩﻳﺮﻳﺔ .٣٩
) ،(٤ﻣﻨﺸﻮﺭﺍﺕ ﻋﺎﺋﻠﺔ ﺍﻟﺜﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ.٢٠٠٣ ،
50
ﺟﺒﻮﺭ ،ﺍﺳﺒﲑﻭ :ﺳﺮ ﺍﻟﺘﺪﺑﲑ ﺍﻹﳍﻲ ) ﺍﻟﺘﺠﺴﺪ( ،ﺍﳌﻨﺸﻮﺭﺍﺕ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ، .٤٠
.١٩٨٠
ﺟﺒﻮﺭ ،ﺍﺳﺒﲑﻭ :ﻗﺎﻧﻮﻥ ﻳﺴﻮﻉ ﻭﺍﻟﺼﻼﺓ ﻣﻦ ﺃﺟﻞ ﺍﳌﻮﺗﻰ ،ﻣﻨﺸﻮﺭﺍﺕ ﻣﻄﺮﺍﻧﻴﺔ ﺍﻟﺮﻭﻡ ﺍﻷﺭﺛﻮﺫﻛﺲ، .٤١
ﺍﻟﻼﺫﻗﻴﺔ.١٩٩٥ ،
ﲨﺎﻋﺔ ِﻣ ﻦ ﺍﳌﺴﻴﺤﻴﲔ ﺍﻷﺭﺛﻮﺫﻛﺲ ﰲ ﻓﺮﻧﺴﺎ :ﺍﷲ ﺣﻲ ) ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺴﻴﺤﻲ ﺍﻷﺭﺛﻮﺫﻛﺴﻲ ﻟﻠﺒﺎﻟﻐﲔ(، .٤٢
ﺗﺮﲨﺔ ﺩ .ﺩﻋﺪ ﻗﻨﺎﺏ ﻋﺎﺋﺪﺓ ،ﻣﻨﺸﻮﺭﺍﺕ ﺩﻳﺮ ﻣﺎﺭ ﺍﻟﻴﺎﺱ ﺷﻮﻳﺎ ﺍﻟﺒﻄﺮﻳﺮﻛﻲ -ﺿﻬﻮﺭ ﺍﻟﺸﻮﻳﺮ-ﻟﺒﻨﺎﻥ،
ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ.٢٠٠٠ ،
ﺧﻀﺮ ،ﺍﳌﻄﺮﺍﻥ ﺟﻮﺭﺝ :ﺍﻟﺮﺅﻳﺔ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ ﷲ ﻭﺍﻹﻧﺴﺎﻥ ،ﺳﻠﺴﻠﺔ ﺗﻌﺮﻑ ﺇﱃ ﻛﻨﻴﺴﺘﻚ، .٤٣
ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ.١٩٨٢ ،
ﺧﻮﻧﺪﺭﻭﺑﻮﻟﺲ ،ﺳﻮﺗﻮﺱ :ﺳﲑﺓ ﺍﻟﻘﺪﻳﺲ ﻧﻜﺘﺎﺭﻳﻮﺱ ﺍﻟﻌﺠﺎﺋﱯ ﺃﺳﻘﻒ ﺍﳌﺪﻥ ﺍﳋﻤﺲ ، .٤٤
ﺗﻌﺮﻳﺐ ﺭﻫﺒﻨﺔ ﺩﻳﺮ ﺍﳊﺮﻑ ،ﻣﻄﺎﺑﻊ ﺣﺒﻴﺐ ﻋﻴﺪ ،ﻃﺒﻌﺔ ﺃﻭﱃ .١٩٩٩
ﺩﻱ ﺩﻳﺘﺮﻳﺦ ،ﺳﻮﺯﺍﻥ :ﺍﻟﻘﺼﺪ ﺍﻹﳍﻲ ،ﺗﻌﺮﻳﺐ ﻏﺒﻄﺔ ﺍﻟﺒﻄﺮﻳﺮﻙ ﺇﻏﻨﺎﻃﻴﻮﺱ ﺍﻟﺮﺍﺑﻊ ﻭﺭﻫﺒﻨﺔ ﺩﻳﺮ ﻣﺎﺭ .٤٥
ﺟﺮﺟﺲ ﺍﳊﺮﻑ ،ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ ،ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ) ،ﺩﻭﻥ ﺗﺎﺭﻳﺦ ﻧﺸﺮ(.
ﲰﺮﺯ ،ﺭﺍﻱ :ﺍﳊﻴﺎﺓ ﺍﻟﻌﺘﻴﺪﺓ ﺃﻭ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻘﱪ ،ﺗﻌﺮﻳﺐ ﺍﻟﻘﺲ ﻳﻮﺳﻒ ﻗﺴﻄﻪ ) ،ﻻ ﺩﻭﺭ ﻧﺸﺮ(، .٤٦
.١٩٦٥
ﺷﺮﺑﻨﺘﻴﻴﻪ ،ﺍﻷﺏ ﺍﺳﻄﻔﺎﻥ :ﺩﻟﻴﻞ ﺇﱃ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ،ﺗﺮﲨﺔ ﺍﻷﺏ ﺻﺒﺤﻲ ﲪﻮﻱ ﺍﻟﻴﺴﻮﻋﻲ، .٤٧
ﺩﺍﺭ ﺍﳌﺸﺮﻕ ،ﺑﲑﻭﺕ.١٩٨٣ ،
ﺷﻨﻮﺩﺓ ﺍﻟﺜﺎﻟﺚ ،ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ :ﳌﺎﺫﺍ ﻧﺮﻓﺾ ﺍﳌﻄﻬﺮ؟ ،ﻣﻄﺒﻌﺔ ﺍﻷﻧﺒﺎ ﺭﻭﻳﺲ ﺍﻷﻭﻓﺴﺖ ،ﺍﻟﻌﺒﺎﺳﻴﺔ، .٤٨
ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ،ﺃﻛﺘﻮﺑﺮ ،١٩٨٨ﺍﻟﻘﺎﻫﺮﺓ.
ﺷﻮﺭﻭﻥ ،ﺟﺎﻙ :ﺍﳌﻮﺕ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻐﺮﰊ ،ﺗﺮﲨﺔ ﻛﺎﻣﻞ ﻳﻮﺳﻒ ﺣﺴﲔ ،ﺳﻠﺴﻠﺔ ﻋﺎﱂ ﺍﳌﻌﺮﻓﺔ - .٤٩
ﺍﻟﻜﻮﻳﺖ ،ﻧﻴﺴﺎﻥ .١٩٨٤
ﻃﺮﺍﺑﻠﺴﻲ ،ﺩ.ﻋﺪﻧﺎﻥ :ﺍﻟﺮﺅﻳﺔ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ ﻟﻺﻧﺴﺎﻥ)ﺍﻷﻧﺜﺮﻭﺑﻮﻟﻮﺟﻴﺎ ﺍﻟﺼﻮﻓﻴﺔ ( ،ﻣﻨﺸﻮﺭﺍﺕ .٥٠
ﺍﻟﻨﻮﺭ .١٩٨٩ ،
ﻃﺮﺍﺑﻠﺴﻲ ،ﺩ .ﻋﺪﻧﺎﻥ :ﻭﺳﻘﻂ ﺁﺩﻡ )ﻻﻫﻮﺕ ﺍﻷﻗﻤﺼﺔ ﺍﳉﻠﺪﻳﺔ( ،ﻣﻄﺒﻌﺔ ﺩﻛﺎﺵ ،ﻟﺒﻨﺎﻥ، .٥١
ﻃﺒﻌﺔ ﺃﻭﱃ .١٩٩٢
ﻋﺒﺪ ﺍﳋﺎﻟﻖ ،ﺩ .ﺃﲪﺪ :ﻗﻠﻖ ﺍﳌﻮﺕ ،ﳏﻤﺪ ﺳﻠﺴﻠﺔ ﻋﺎﱂ ﺍﳌﻌﺮﻓﺔ – ﺍﻟﻜﻮﻳﺖ ،ﺁﺫﺍﺭ .١٩٨٧ .٥٢
ﻋﺒﺪﺍﷲ ،ﺛﺮﻳﺎ ﺟﺮﺟﺲ :ﺍﳌﻠﻜﻮﺕ ﻭﺍﻲﺀ ﺍﻟﺜﹼﺎﱐ ﰲ ﺑﺪﻋﺔ ﺷﻬﻮﺩ ﻳﻬﻮﻩ ،ﺭﺳﺎﻟﺔ ﻟﻨﻴﻞ ﺇﺟﺎﺯﺓ ﰲ .٥٣
ﺍﻟﻼﻫﻮﺕ ) ﱂ ﺗﻨﺸﺮ( ،ﺇﻋﺪﺍﺩ ،ﺇﺷﺮﺍﻑ ﺍﻷﺏ ﺟﻮﺭﺝ ﻋﻄﻴﺔ ،ﺍﻟﺒﻠﻤﻨﺪ .١٩٩٢ ،
51
ﻋﻄﻴﺔ ،ﺍﻷﺏ ﺩ .ﺟﻮﺭﺝ :ﺍﻟﻜﻮﻥ ﺑﲔ ﺍﻷﺳﻄﻮﺭﺓ ﻭﺍﻟﻌﻠﻢ ،ﺻﺎﺩﺭ ﻋﻦ ﻣﻄﺮﺍﻧﻴﺔ ﺑﺼﺮﻯ ﺣﻮﺭﺍﻥ .٥٤
ﻭﺟﺒﻞ ﺍﻟﻌﺮﺏ ﻭﺍﳉﻮﻻﻥ ﻟﻠﺮﻭﻡ ﺍﻷﺭﺛﻮﺫﻛﺲ،ﻣﻄﺎﺑﻊ ﺃﻟﻒ ﺑﺎﺀ -ﺍﻷﺩﻳﺐ ،ﺩﻣﺸﻖ.
ﻋﻄﻴﺔ ،ﺍﻷﺏ ﺩ .ﺟﻮﺭﺝ :ﻣﻨﺎﻇﺮﺓ ﻋﻠﻨﻴﺔ ﻣﻊ ﺍﳌﺘﺠﺪﺩﻳﻦ )ﺍﳌﻌﻤﺪﺍﻧﻴﲔ( ،ﺗﻌﺎﻭﻧﻴﺔ ﺍﻟﻨﻮﺭ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ .٥٥
ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﻡ.ﻡ ، .ﺑﲑﻭﺕ .٢٠٠٢
ﻏﺮﻭﻟﻮ ،ﺍﻷﺏ ﺑﻴﺎﺭ :ﻣﻦ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ؟ ،ﺳﻠﺴﻠﺔ ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ،ﺩﺍﺭ .٥٦
ﺍﳌﺸﺮﻕ ،ﺑﲑﻭﺕ .١٩٨٦
ﻏﺮﻭﻟﻴﻤﻮﻧﺪ ،ﺍﻟﺮﺍﻫﺐ ﻓﺎﺳﻴﻠﻴﻮﺱ :ﺍﻟﻘﺪﻳﺲ ﺍﻟﺒﺎﺭ ﻧﻴﻞ ﺳﻮﺭﺳﻜﻲ )ﺳﲑﺗﻪ ﻭﻣﺆﻟﻔﺎﺗﻪ( ،ﺗﻌﺮﻳﺐ .٥٧
ﺍﻟﺸﻤﺎﺱ ﺳﻠﻮﺍﻥ ﻣﻮﺳﻰ ،ﻣﻨﺸﻮﺭﺍﺕ ﺩﻳﺮ ﺳﻴﺪﺓ ﺍﻟﺒﻠﻤﻨﺪ ﺍﻟﺒﻄﺮﻳﺮﻛﻲ ،ﻃﺒﻌﺔ ﺃﻭﱃ .١٩٩٩ ،
ﻏﹸﻮﺭﻍ ،ﺍﻷﺏ ﻣﻴﺸﻴﻞ :ﺍﳌﺰﺍﻣﲑ ﻭﻳﺴﻮﻉ ﻳﺴﻮﻉ ﻭﺍﳌﺰﺍﻣﲑ ،ﺗﺮﲨﺔ ﺍﻷﺏ ﻓﻴﻜﺘﻮﺭ ﺷِﻠﺤﺖ .٥٨
ﺍﻟﻴﺴﻮﻋﻲ ،ﺳﻠﺴﻠﺔ ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ،ﺩﺍﺭ ﺍﳌﺸﺮﻕ ،ﺑﲑﻭﺕ ،ﻃﺒﻌﺔ ﺃﻭﱃ .١٩٩٤
ﻓﻼﺧﻮﺱ ،ﺍﳌﻴﺘﺮﻭﺑﻮﻟﻴﺖ ﺇﻳﺮﻭﺛﻴﻮﺱ :ﺍﻟﻔﻜﺮ ﺍﻟﻜﻨﺴﻲ ﺍﻷﺭﺛﻮﺫﻛﺴﻲ ،ﺗﻌﺮﻳﺐ ﺍﻷﺏ ﺃﻧﻄﻮﺍﻥ ﻣﻠﻜﻲ، .٥٩
ﺗﻌﺎﻭﻧﻴﺔ ﺍﻟﻨﻮﺭ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ ﻟﻠﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﻡ.ﻡ ، .ﺑﲑﻭﺕ .٢٠٠٢
ﻛﻠﻮﺯ ،ﻓﺮﺍﻧﻚ :ﺍﻟﻨﻬﺎﻳﺔ )ﺍﻟﻜﻮﺍﺭﺙ ﺍﻟﻜﻮﻧﻴﺔ ﻭﺃﺛﺮﻫﺎ ﰲ ﻣﺴﺎﺭ ﺍﻟﻜﻮﻥ( ،ﺗﺮﲨﺔ ﺩ .ﻣﺼﻄﻔﻰ ﺇﺑﺮﺍﻫﻴﻢ .٦٠
ﻓﻬﻤﻲ ،ﺳﻠﺴﻠﺔ ﻋﺎﱂ ﺍﳌﻌﺮﻓﺔ – ﺍﻟﻜﻮﻳﺖ ،ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﱐ .١٩٩٤
ﻛﻮﻟﺮ ،ﺟﻮﻥ :ﺍﻟﻔﻜﺮ ﺍﻟﺸﺮﻗﻲ ﺍﻟﻘﺪﱘ ،ﺗﺮﲨﺔ ﻛﺎﻣﻞ ﻳﻮﺳﻒ ﺣﺴﲔ ،ﺳﻠﺴﻠﺔ ﻋﺎﱂ ﺍﳌﻌﺮﻓﺔ – .٦١
ﺍﻟﻜﻮﻳﺖ ،ﲤﻮﺯ .١٩٩٥
ﻟﻮﺳﻜﻲ ،ﻓﻼﺩﳝﲑ :ﲝﺚ ﰲ ﺍﻟﻼﻫﻮﺕ ﺍﻟﺼﻮﰲ ﻟﻜﻨﻴﺴﺔ ﺍﻟﺸﺮﻕ ،ﺗﻌﺮﻳﺐ ﻧﻘﻮﻻ ﺃﺑﻮ ﻣﺮﺍﺩ ،ﻣﺮﺍﺟﻌﺔ .٦٢
ﺭﻫﺒﻨﺔ ﺩﻳﺮ ﺍﻟﻘﺪﻳﺲ ﺟﺎﻭﺭﺟﻴﻮﺱ -ﺩﻳﺮ ﺍﳊﺮﻑ ،ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ ،ﺑﲑﻭﺕ.٢٠٠٠ ،
ﻣﺎﻛﻮﺭﻱ ،ﺟﻮﻥ :ﺍﻟﻮﺟﻮﺩﻳﺔ ،ﺗﺮﲨﺔ ﺩ .ﺇﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺇﻣﺎﻡ ،ﺳﻠﺴﻠﺔ ﻋﺎﱂ ﺍﳌﻌﺮﻓﺔ – ﺍﻟﻜﻮﻳﺖ ، .٦٣
ﺗﺸﺮﻳﻦ ﺍﻷﻭﻝ .١٩٨٢
ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﺆﻟﻔﲔ :ﺳﺄﻟﺘﲏ ﻓﺄﺟﺒﺘﻚ ،ﲢﺮﻳﺮ ﺩ .ﻋﺪﻧﺎﻥ ﺃﺩﻳﺐ ﻃﺮﺍﺑﻠﺴﻲ ،ﻣﺆﺳﺴﺔ ﺩﻛﺎﺵ .٦٤
ﻟﻠﻄﺒﺎﻋﺔ ،ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ.٢٠٠٥ ،
ﻣﺨﻮﻝ ،ﺍﻟﺸﻤﺎﺱ ﺭﻭﻓﺎﺋﻴﻞ :ﺗﻜﺮﱘ ﺫﺧﺎﺋﺮ ﺍﻟﻘﺪﻳﺴﲔ ،ﻣﻨﺸﻮﺭﺍﺕ ﻣﻄﺮﺍﻧﻴﺔ ﺍﻟﺮﻭﻡ ﺍﻷﺭﺛﻮﺫﻛﺲ- .٦٥
ﺍﻟﻼﺫﻗﻴﺔ.١٩٩٢ ،
ﻣﺨﻮﻝ ،ﺧﺎﻓﻴﲑ ﻣﻴﻐﻴﻞ :ﺍﻟﺒﻘﺎﻳﺎ )ﺍﻟﺬﺧﺎﺋﺮ( ﺍﳌﻘﺪﺳﺔ ،ﺭﺳﺎﻟﺔ ﺇﺟﺎﺯﺓ ﰲ ﺍﻟﻼﻫﻮﺕ)ﱂ ﺗﻨﺸﺮ( ،ﺇﺷﺮﺍﻑ ﺍﻷﺏ ﺩ. .٦٦
ﺟﻮﺭﺝ ﻋﻄﻴﺔ ،ﻣﻌﻬﺪ ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﻼﻫﻮﰐ – ﺍﻟﺒﻠﻤﻨﺪ.١٩٩١ .
ﻣﺮﺷﺪﻭﺭ ،ﺃﻻﻥ :ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ،ﺍﻷﺏ ﺗﺮﲨﺔ ﺍﻷﻡ ﻣﺎﺭﻱ ﻫﻨﺮﻳﻴﺖ ﻏﺎﱎ، .٦٧
ﺳﻠﺴﻠﺔ ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ،ﺩﺍﺭ ﺍﳌﺸﺮﻕ ،ﺑﲑﻭﺕ .١٩٨٧
ﻣﺮﻗﺲ ،ﺍﻷﺭﴰﻨﺪﺭﻳﺖ ﺍﻟﻴﺎﺱ :ﻣﻘﺎﻻﺕ ﺭﻭﺣﻴﺔ ﻭﻻﻫﻮﺗﻴﺔ ،ﻣﻨﺸﻮﺭﺍﺕ ﻣﻄﺮﺍﻧﻴﺔ ﺍﻟﺮﻭﻡ ﺍﻷﺭﺛﻮﺫﻛﺲ- .٦٨
ﺍﻟﻼﺫﻗﻴﺔ.١٩٩٥ ،
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ﻣﻠﻄﻲ ،ﺍﻟﻘﻤﺺ ﺗﺎﺩﺭﺱ ﻳﻌﻘﻮﺏ :ﺍﻟﺬﻫﱯ ﺍﻟﻔﻢ ،ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ ،ﻛﻨﻴﺴﺔ ﻣﺎﺭ ﺟﺮﺟﺲ ﺑﺎﺳﺒﻮﺭﺗﻨﺞ، .٦٩
ﻣﺼﺮ.١٩٨٠ ،
ﻣﻮﺩﻱ ،ﺩ .ﺭﳝﻮﻧﺪ ﺃ : .ﺍﳊﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﺗﺮﲨﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺳﻼﻣﺔ ﺇﺑﺮﺍﻫﻴﻢ ،ﻣﻨﺸﻮﺭﺍﺕ .٧٠
ﺃﺳﻘﻔﻴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﺍﻟﻼﻫﻮﺗﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻘﺒﻄﻴﺔ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻌِﻠﻤﻲ ،ﺩﺍﺭ ﺍﳉﻴﻞ ﻟﻠﻄﺒﺎﻋﺔ ،ﻣﺼﺮ،
.١٩٨٥
ﻧﺼﲑ ،ﻣﻴﺸﺎﻝ :ﺃﳘﻴﺔ ﺍﻟﺼﻠﻴﺐ ﰲ ﺭﺳﺎﻟﺘﻲ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﺇﱃ ﻓﻴﻠﻴﱯ ﻭﻏﻼﻃﻴﺔ ،ﺭﺳﺎﻟﺔ ﺇﺟﺎﺯﺓ ﰲ .٧١
ﺍﻟﻼﻫﻮﺕ)ﱂ ﺗﻨﺸﺮ( ،ﺇﺷﺮﺍﻑ ﺍﻷﺳﺘﺎﺫ ﺍﺳﻜﻨﺪﺭ ﺃﺑﻮ ﺷﻌﺮ ،ﻣﻌﻬﺪ ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﻼﻫﻮﰐ –
ﺍﻟﺒﻠﻤﻨﺪ.١٩٨٧ .
ﺚ ﻋﻘﺎﺋﺪﻱ ﻣﻘﺎﺭﻥ( ،ﺭﺳﺎﻟﺔ ﺇﺟﺎﺯﺓ ﰲ ﺍﻟﻼﻫﻮﺕ)ﱂ
ﻧﻌﻴﻤﺔ ،ﺟﻮﺭﺝ ﻃﺎﻧﻴﻮﺱ :ﺷﻔﺎﻋ ﹸﺔ ﺍﻟﻘﺪﻳﺴﲔ )ﲝ ﹲ .٧٢
ﺗﻨﺸﺮ( ،ﺇﺷﺮﺍﻑ ﺍﻷﺏ ﺟﻮﺭﺝ ﻋﻄﻴﺔ ،ﻣﻌﻬﺪ ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﻼﻫﻮﰐ – ﺍﻟﺒﻠﻤﻨﺪ.١٩٨٥ .
ﻭﻳﺮ ،ﺗﻴﻤﻮﺛﻲ :ﺍﻟﻜﻨﻴﺴﺔ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ )ﺍﳝﺎﻥ ﻭﻋﻘﻴﺪﺓ( ،ﺳﻠﺴﻠﺔ ﺗﻌﺮﻑ ﺇﱃ ﻛﻨﻴﺴﺘﻚ ،ﻣﻨﺸﻮﺭﺍﺕ .٧٣
ﺍﻟﻨﻮﺭ.١٩٨٢ ،
ﻳﺎﺯﺟﻲ) ،ﺇﻋﺪﺍﺩ( ﺍﻷﺳﻘﻒ ﻳﻮﺣﻨﺎ :ﻛﺘﺎﺏ ﺧﺪﻣﺔ ﺍﻟﻜﺎﻫﻦ ،ﻣﺆﺳﺴﺔ ﺩﻛﹼﺎﺵ ﻟﻠﻄﺒﺎﻋﺔ ،ﻃﺒﻌﺔ .٧٤
ﺃﻭﱃ.٢٠٠٠ ،
ﺍﳌﺮﺍﺟﻊ ﺍﻷﺟﻨﺒﻴﺔ :
1. Buss, Rev. Peter M. : Life After Death, USА,2004.
– 2. Chiouaro, F.: ew Catholic Encyclopedia, Vol 12, ” Relics”, Mc Graw
Hill Book Company, Washington, 1967.
3. Felix ,Rev.Richard: After Death What ? Life After Death. By O.S.B. 1942.
& 4. Hierotheos, Metropolitan of afpaktos: The Parable of the rich man
Lazarus about LIFE After Death, Athens, 1993.
5. Hierotheos, Metropolitan of afpaktos : Life After Death , The
Purifying Fire, Athens, 1993.
6. Kornarake, Ioan: Patrictic Experiences of the Eleventh Hour,
Thessaloniki, 1971.
53
7. Mileant; , Bishop Alexander, Life After Death ,Translated by
icolas Stoltz, Published by Holy Protection Russian Orthodox Church ,
Lоs Аngеlеs, Cаlifоrniа, USА, 1999 .
8. Patrinacos Rev. icon. D.: The Greek Orthodoxy Dictionary, “Relics”,
Publishing Synthesis, LTD, ew York, 1984.
9. Pratte, David E.: Is There Life After Death ? 1998.
10. Pratte, David.E.: What about Resurrection, Judgment, Heaven and Hell?
the Bible Study Online Library, 1998.
11. Rose, Fr. Seraphim : The Soul After Death, Platina, CA: St. Herman of
Alaska Brotherhood, 1995.
12. Sinai, John Of : Klimax ( The Ladder), Homiy 15 , On Chastity &
Prudence 51, ed. “ Astir”, Athens, 1979.
13.Theophylact, TheBlessed: A Commentary on the last judgment,
Athens. 1998.
14. Vassiliadis, ikolaos P.: The Mystery of Death, trans. Fr. Peter A.
Chamberas (Athens: The Orthodox Brotherhood of Theologians, 1997).
54
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