‫ﻣﻦ ﺭﺳﺎﺋﻞ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ‬

‫‪w w w .c op t ol ogy . o rg‬‬

 ‫ﺟﺪﻭﻝ ﺍﶈﺘﻮﻳﺎﺕ‬
‫ﺗﻘﺪﱘ ‪٤..................................................................................................‬‬

‫ﻫﺬﺍ ﺍﻟﻨﺺ‪٦ ......................................................................................... :‬‬

‫ﺍﳌﻌﺮﻓﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺣﺴﺐ ﺗﺮﺍﺙ ﺍﻷُﺭﺛﻮﺫﻛﺴﻴﺔ ‪٦...............................................................‬‬

‫ﺍﳌﻌﺮﻓﺔ ﰲ ﻧﺺ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪٧ ..........................................................................:‬‬

‫ﻣﻨﻄﻖ ﺍﶈﺒﺔ ﻛﻤﺎ ﺃﺳﺴﻪ ﺭﺑﻨﺎ ﻳﺴﻮﻉ‪٩ ................................................................... :‬‬
‫ﺍﻟﺜﺎﻟﻮﺙ ﺣﺴﺐ ﻣﻨﻄﻖ ﳏﺒﺔ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪١٠ ........................................................... :‬‬
‫ﻣﻌﺮﻓﺘﻨﺎ ﺑﺎﷲ ﻛﺜﺎﻟﻮﺙ‪١١ ............................................................................. :‬‬
‫ﺍﻟﺜﺎﻟﻮﺙ ﻭﺧﻼﺹ ﺍﻹﻧﺴﺎﻥ‪١٢ ......................................................................... :‬‬
‫ﺍﻟﺜﺎﻟﻮﺙ ﻭﺣﺪﺍﻧﻴﺔ ﺣﻘﻴﻘﻴﺔ‪١٣ .......................................................................... :‬‬

‫ﺡ ﺍﳋﻠﻴﻘ ِﺔ ﺍﳉﺪﻳﺪ ِﺓ ‪١٤ .........................................................................‬‬

‫ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻓﺮ ُ‬

‫ﺃﺩﺏ ﺍﳊــﻮﺍﺭ‪١٤ ................................................................................. :‬‬

‫ﻉ ﺍﳌﻌﺮﻓﺔ‪١٥ ..................................................................................... :‬‬
‫ﺃﻧﻮﺍ ُ‬
‫ﺍﳌﻌﺮﻓ ﹸﺔ ﺍﻟﱵ ﺗُﻮﻟﹶﺪ ﻣِﻦ ﺍﶈﺒﺔ‪١٨ ..........................................................................:‬‬
‫ﻣﻨﻄﻖ ﺍﶈﺒﺔ ﻛﻤﺎ ﺳﻠﱠﻤﻪ ﻟﻨﺎ ﺍﻟﺮﺳﻮﻝ ﺑﻮﻟﺲ‪١٩ ........................................................... :‬‬
‫ﻣﻨﻄﻖ ﳏﺒﺔ ﻳﺴﻮﻉ‪٢٢ ................................................................................ :‬‬
‫ﻣﻨﻄﻖ ﳏﺒﺔ ﻳﺴﻮﻉ‪ ،‬ﻭﻋﻘﻴﺪﺓ ﺍﻟﺜﱠﺎﻟﻮﺙ‪٢٤ ................................................................ :‬‬
‫ﻛﻠﻤﺔ "ﺍﻷُﻗﻨﻮﻡ" ﻫﻲ ﻣﻔﺘﺎﺡ ﺍﳊﻴﺎﺓ ﺍﳉﺪﻳﺪﺓ‪٢٦ ........................................................... :‬‬
‫ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻭﺍﳋﻠﻴﻘﺔ‪٣١ ................................................................................ :‬‬
‫ﺍﳌﺜﺎﻝ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻮﺟﻮﺩ ﺍﳊﻘﻴﻘﻲ‪٣٣ .................................................................... :‬‬
‫ﺛﺎﻟﻮﺛﻴﺔ ﺍﻟﺸﺮﻛﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻜﻮﻥ‪٣٤ ................................................................ :‬‬
‫ﺗﺸﺒﱡﻪ ﺍﳋﻠﻴﻘﺔ ﺑﺎﻟﺜﱠﺎﻟﻮﺙ ﳛﻔﻆ ﺍﻟﻜﻮﻥ‪٣٥ ................................................................ :‬‬
‫ﺗﺸﺒﱡﻪ ﺍﳋﻠﻴﻘﺔ ﺍﻟﻌﺎﻗﻠﺔ ﺑﺎﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻫﻮ ﺳِﺮ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪٣٦ .................................................. :‬‬
‫ﺍﻟﻨﻄﻖ‪ ،‬ﺃﻭ ﺍﻟﻔﻬﻢ ﻫﻮ ﺃﻭﱠﻝ ﺃﺭﻛﺎﻥ ﺍﻟﺸﺮﻛﺔ‪٣٧ ............................................................ :‬‬
‫ﺍﻟﻠﻐﺔ ﺃﺩﺍ ﹲﺓ ﺇﻧﺴﺎﻧﻴ ﹲﺔ ﺇﳍﻴ ﹲﺔ‪٣٨ .............................................................................:‬‬
‫ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﺮﱡﻭﺡ ﺣﺴﺐ ﺍﻹﻋﻼﻥ ﺍﻹﳍﻲ‪٣٩ .............................................................. :‬‬
‫ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﺮﻭﺡ‪٤١ .................................................................................. :‬‬
‫ﺍﻹﻧﺴﺎﻥ ﺻﻮﺭﺓ ﺍﷲ‪٤٢ ............................................................................... :‬‬
‫ﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﻜﻠﻤﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪٤٣ ................................................................. :‬‬
‫ﻛﻠﻤﺔ ﻗﺪﺭﺗﻪ‪٤٤ ..................................................................................... :‬‬
‫ﺗﻮﺯﻳﻊ ﺍﻟﻌﻤﻞ ﻳﺆﻛﺪ ﻭﺣﺪﺓ ﺍﳉﻮﻫﺮ‪٤٤ .................................................................. :‬‬
‫ﺗﺜﻠﻴﺚ ﺍﻷﻗﺎﻧﻴﻢ ﻭﺍﻟﻨﻌﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ‪٤٦ .................................................................... :‬‬
‫ﺍﻟﺜﱠﺎﻟﻮﺙ ﻭﺧﻼﺹ ﺍﻹﻧﺴﺎﻥ‪٤٧ ......................................................................... :‬‬
‫ﺍﻟﺸﺮﻛﺔ ﰲ ﺟﺴﺪ ﺍﳌﺴﻴﺢ‪٥٢ .......................................................................... :‬‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺴﻴﺤﻲ ﻋﻦ ﺍﻟﺜﱠﺎﻟﻮﺙ‪٥٦ ...................................................................... :‬‬
‫ﻻ ﺧﻼﺹ ﺑﺪﻭﻥ ﲤﺎﻳُﺰ ﺍﻷﻗﺎﻧﻴﻢ ﰲ ﺍﻟﺜﱠﺎﻟﻮﺙ‪٥٩ ........................................................... :‬‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺜﱠﺎﻟﻮﺙ ﻭﺍﻟﺼﻼﺓ‪٦١ ........................................................................ :‬‬
‫ﺧﺎﲤﺔ‪٦٣ ........................................................................................... :‬‬

‫ﺗﺎﺭﻳﺦ ﻭﺃﺳﺒﺎﺏ ﺍﺳﺘﺨﺪﺍﻡ ﻛﻠﻤﱵ ﺟﻮﻫﺮ ﻭﺃﹸﻗﻨﻮﻡ ﻋﻨﺪ ﺍﻵﺑﺎﺀ ‪٦٤ ................................................‬‬

‫ﺍﻟﺘﺮﲨﺔ ﺍﻟﺴﺒﻌﻴﻨﻴﺔ‪٦٥ ................................................................................. :‬‬

‫ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪٦٥ .................................................................................... :‬‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺔ ﺃﹸﻗﻨﻮﻡ ﰲ ﻏﲑ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﺜﺎﻟﻮﺙ‪٦٦ ..................................................... :‬‬
‫ﻛﻠﻤﺔ "ﺃﹸﻗﻨﻮﻡ" ﻛﻤﺎ ﺍﺳﺘﻌﻤﻠﻬﺎ ﺍﻵﺑﺎﺀ ﻟﻠﺜﺎﻟﻮﺙ‪٦٧ ......................................................... :‬‬
‫ﺍﻟﻮﺟﻮﺩ ﺍﳋﺎﺹ‪ ،‬ﺃﻭ ﺍﳌﹸﺘﻤﺎﻳﺰ ﰲ ﺟﻮﻫﺮ ﺍﷲ‪٦٩ ........................................................... :‬‬
‫ﺍﳉﻮﻫﺮ ﻭﺍﻷُﻗﻨﻮﻡ ﺣﺴﺐ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻷُﺭﺛﻮﺫﻛﺴﻴﺔ‪٧٠ ................................................. :‬‬
 ‫ﺗﻘﺪﱘ‬

‫ﺗﺘﻤﻴﺰ ﻛﺘﺎﺑﺎﺕ ﺍﻟﻘﺪﻳﺲ ﺻﻔﺮﻭﻧﻴﻮﺱ ‪ -‬ﻛﺴﺎﺋﺮ ﻛﺘﺎﺑﺎﺕ ﺍﻵﺑـﺎﺀ ﺍﻟﻘﺪﻳﺴـﲔ ‪-‬‬

‫ﺑﺎﻟﺴﻤﻮ ﻭﺍﻟﻌﻤﻖ ﺍﻟﺮﻭﺣﺎﱐ‪ ،‬ﻭﺻﻔﺎﺀ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻼﻫﻮﺗﻴﺔ‪ .‬ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﻗﺪ ﺗﻮﺍﻓﺮﺕ ﻟﻪ ﻣـﻦ‬
‫ﺧﻼﻝ ﺣﻴﺎﺗﻪ ﺍﻟﻨُﺴﻜﻴﺔ ﻭﺷﺮﻛﺘﻪ ﺍﻟﻌﻤﻴﻘﺔ ﻣﻊ ﺍﷲ‪ .‬ﻭﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳُﻌﺒﱢﺮ ﻋﻨﻬﺎ ﺑﺘﻮﺍﺿ ﹴﻊ ﻛﺎﻣﻞ‪،‬‬
‫ﻓﺎﺯﺩﺍﺩﺕ ﻬﺑﺎ ًﺀ ﻭﻧﻮﺭﺍﻧﻴ ﹰﺔ‪.‬‬
‫ﺸ َﺮ ﺳﺎﺑﻘﺎﹰ‪ ،‬ﻭﻻﻗـﻰ‬ ‫ﻭﻗﺪ ﺗُﺮﲨﺖ ﻟﻪ ﺃﻭﱠﻝ ﺭﺳﺎﺋﻠﻪ ‪ -‬ﻋﻦ ﺍﳋﻮﻑ ‪ -‬ﰲ ﻛﹸﺘﻴ ﹴ‬
‫ﺐ ﻧُ ِ‬
‫ﺗﻘﺪﻳﺮﹰﺍ ﻭﺍﺳﺘﺤﺴﺎﻧﹰﺎ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﳑﺎ ﺷﺠﻊ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺗﺮﲨﺔ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻋﻦ ﺍﻟﻔﺮﺡ ‪ -‬ﻓﺮﺡ ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳﺪﺓ ‪ -‬ﻭﺍﺭﺗﺒﺎﻁ ﻋﻘﻴـﺪﺓ ﺍﻟﺜـﺎﻟﻮﺙ ﺑﺎﳋﻠﻴﻘـﺔ ﻭﺍﻟﻜـﻮﻥ‬
‫ﻭﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﺕ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‪ ،‬ﻟﻴﻘﺪﻡ‬ ‫ﻭﻗﺪ ﺳﺎﻕ ﰲ ﻛﺘﺎﺑﺘﻪ ﻋﺪﺓ ﺃﻣﺜﻠﺔ ﺑﺪﻳﻌﺔ ﻣﺪﻋﻤﺔ ﺑﺂﻳﺎ ٍ‬
‫ﻟﻨﺎ ﻣﻔﺎﻫﻴﻢ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻷُﺭﺛﻮﺫﻛﺴﻴﺔ ﰲ ﺍﻟﺒُﻌﺪﻳﻦ ﺍﻟﺮﻭﺣﻲ ﻭﺍﻟﺘﻄﺒﻴﻘﻲ ﻟﻌﻘﻴﺪﺓ ﺍﻟﺜﺎﻟﻮﺙ ﺍﻹﻟﻪ‬
‫ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺳﺘﺴﺎﻋﺪ ﺍﻟﻘﺎﺭﺉ ﺍﳌﹸﺘﺄﱐ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﻣﻨﻄﻖ ﳏﺒﺔ ﻳﺴﻮﻉ ﺍﻻﺑـﻦ‬
‫ﺍﳌﹸﺨﱢﻠﺺ‪ ،‬ﻭﺇﻧﻪ ﻻ ﺧﻼﺹ ﺑﺪﻭﻥ ﲤﺎﻳُﺰ ﺍﻷﻗﺎﻧﻴﻢ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﺎﺀﻧﺎ ﺣﺴﺐ ﺇﻋﻼﻥ ﺇﳍـﻲ‪،‬‬
‫ﻭﻟﻴﺲ ﺣﺴﺐ ﺍﺟﺘﻬﺎﺩﺍﺕ ﺑﺸﺮﻳﺔ‪ ،‬ﺃﻭ ﺃﻓﻜﺎﺭ ﻓﻠﺴﻔﻴﺔ‪ ،‬ﻭﺣﻴﱠﺮ ﻋﻘﻮﻝ ﻛﺜﲑﻳﻦ‪.‬‬
‫ﻭﻟﻘﺪ ﺍﺳﺘﻄﺎﻉ ﺍﻟﻘﺪﻳﺲ ﺻﻔﺮﻭﻧﻴﻮﺱ ‪ -‬ﻻﺳﻴﻤﺎ ﰲ ﺍﻟﻔﻘﺮﺍﺕ ﻣﻦ ‪ ٦١‬ﺇﱃ ﻬﻧﺎﻳـﺔ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ‪ -‬ﺃﻥ ﻳُﺪﺧِﻞ ﺍﻟﻼﻫﻮﺗﻴﺎﺕ ﲟﻨﻬﺞ ﺗﻄﺒﻴﻘﻲ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻺﻧﺴﺎﻥ ﺍﳌﺴﻴﺤﻲ‪ .‬ﰒ‬
‫ﺑﻴﱠﻦ ﺗﺄﺛﲑ ﺫﻟﻚ ﻋﻤﻠﻴﹰﺎ ﻋﻠﻰ ﺍﺧﺘﺒﺎﺭ ﺍﻟﺒﻨﻮﺓ ﺍﳊﻘﻴﻘﻴﺔ ﷲ‪ ،‬ﻭﺍﻟﺸﺮﻛﺔ ﰲ ﺟﺴﺪ ﺍﳌﺴﻴﺢ ﺍﻟﻮﺍﺣﺪ‪،‬‬
‫ﻭﻣﻔﻬﻮﻡ ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻭﺍﻟﻮﻻﺩﺓ ﺍﳉﺪﻳﺪﺓ ﰲ ﺍﳌﺴﻴﺢ‪ ،‬ﰒ ﻛﻴﻒ ﻳَﺜﺒُﺖ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻴﺤﻲ‬
‫ﰲ ﺣﻴﺎﺗﻪ ﺍﳉﺪﻳﺪﺓ ﺑﻌﻤﻞ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪.‬‬
‫ﰒ ﺧﺘﻢ ﺭﺳﺎﻟﺘﻪ ﺍﳌﹸﺒﺎﺭﻛﺔ ﺑﻘﻮﻟﻪ‪ ":‬ﺃﺗﻮﺳﻞ ﺇﱃ ﺍﻵﺏ ﺍﻟﺴﻤﺎﻭﻱ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻧﺎ ﺣﻴﺎﺓ‬
‫ﺍﺑﻨﻪ ﻟﻜﻲ ﳓﻴﺎ ﺑﻪ ﻭﻓﻴﻪ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﻟﻨﺎ ﻓﺮﺡ ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﺜﺎﻟﻮﺙ ﺍﻟﻘـﺪﻭﺱ‪ ،‬ﻭﺃﻥ ﻻ‬
‫ﻧﺘﺰﻋﺰﻉ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻧﺴﲑ ﻓﻴﻪ ﺃﻭ ﳓﻴﺪ ﻋﻨﻪ؛ ﻷﻧﻪ ﻃﺮﻳﻖ ﺍﻟﻘﺪﻳﺴـﲔ؛ ﻭﻷﻧـﻪ ﺫﺍﺕ‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺭﲰﻪ ﻟﻨﺎ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻧﻔﺴﻪ‪ ،‬ﺍﻟﺬﻱ ﻗﺎﻝ ﺃﻧﺎ ﻫﻮ ﺍﻟﻄﺮﻳـﻖ ﺇﱃ ﺍﳊﻴـﺎﺓ‬
‫ﺍﳊﻘﻴﻘﻴﺔ‪ .‬ﺻﻔﺮﻭﻧﻴﻮﺱ ﻳﺴﺄﻝ ﺑﺮﻛﺔ ﺻﻠﻮﺍﺗﻜﻢ‪.‬‬
‫ﺍﻟﻘﻤﺺ ﺃﻧﻄﻮﻧﻴﻮﺱ ﺃﻣﲔ‬
‫ﺭﺍﻋﻲ ﻛﻨﻴﺴﺔ ﻣﺎﺭ ﻣﺮﻗﺲ‬
‫ﻣﺼﺮ ﺍﳉﺪﻳﺪﺓ‬
 ‫ﻫﺬﺍ ﺍﻟﻨﺺ‪:‬‬
‫ﺍﳌﻌﺮﻓﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺣﺴﺐ ﺗﺮﺍﺙ‬
‫ﺍﻷُﺭﺛﻮﺫﻛﺴﻴﺔ‬

‫ﻻ ﲣﻠﻮ ﻛﺘﺎﺑﺎﺕ ﺍﻵﺑﺎﺀ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻮﺍﺿﺢ ﺑﺎﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺸﻜﻞ ﻋﺎﻡ‪ .‬ﻟﻘﺪ‬
‫ﻛﺎﻥ ﺍﻟﻌﻼﱠﻣﺔ ﺃﹸﻭﺭﳚﻴﻨﻮﺱ ﻫﻮ ﺃﻭﱠﻝ ﻻﻫﻮﰐ ﻣﺴﻴﺤﻲ ﺣﺎﻭﻝ ﺃﻥ ﻳُﻨﻈﱢﻢ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻋﻨﺪﻣﺎ ﻭﺿﻊ ﺃﻭﱠﻝ ﻛﺘﺎﺏ ﻻﻫﻮﺕ ﻧﻈﺎﻣﻲ ‪ Systematic‬ﰲ ﺗﺎﺭﻳﺦ ﺍﳌﺴـﻴﺤﻴﺔ‪ ،‬ﻭﻫـﻮ‬
‫ﻛﺘﺎﺏ ﺍﳌﺒﺎﺩﺉ‪ .‬ﻓﻘﺪ ﻗﺴﱠﻢ ﺍﻹﳝﺎﻥ ﺇﱃ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪ :‬ﺟﺰ ٌﺀ ﺧﺎﺹ ﺑﺎﻵﺏ‪ ،‬ﻭﺍﳉـﺰﺀ ﺍﻟﺜـﺎﱐ‬
‫ﺑﺎﻻﺑﻦ‪ ،‬ﻭﺍﻷﺧﲑ ﻟﻠﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻛﻤﺎ ﻗﺪﱠﻡ ﺃﹸﻭﺭﳚﻴﻨﻮﺱ ﺃﺳﺎﺱ ﻭﻗﻮﺍﻋﺪ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺃﻱ ﻗﻮﺍﻋﺪ‬
‫ﺍﳌﻌﺮﻓﺔ ﺍﳉﺪﻳﺪﺓ ﰲ ﺍﻟﻌﻈﺎﺕ ﻋﻠﻰ ﺳﻔﺮ "ﻧﺸﻴﺪ ﺍﻷﻧﺎﺷﻴﺪ"‪.‬‬
‫ﻭﻻ ﻳﺴﻤﺢ ﳎﺎﻝ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﹸﻮﺟﺰﺓ ﺑﺄﻥ ﳓﻠﻞ ﺟﻮﺍﻧﺐ ﻭﻣﺼﺎﺩﺭ ﻭﻧﻮﻉ ﺍﳌﻌﺮﻓﺔ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﻋﻨﺪ ﺃﹸﻭﺭﳚﻴﻨﻮﺱ ﻧﻔﺴﻪ‪ ،‬ﺑﻞ ﻭﰲ ﺭﺳﺎﺋﻞ ﺍﻷﻧﺒﺎ ﺃﻧﻄﻮﻧﻴﻮﺱ‪ ،‬ﻭﺍﻟﻘﺪﻳﺲ ﺃﺛﻨﺎﺳـﻴﻮﺱ‬
‫ﺍﻟﺮﺳﻮﱄ‪ ،‬ﻭﻳﻮﺣﻨﺎ ﺍﻟﺪﺭﺟﻲ‪ ،‬ﻭﺇﺳﺤﻖ ﺍﻟﺴﺮﻳﺎﱐ‪.....‬ﻓﺎﳌﻮﺿﻮﻉ ﻛﺒﲑ ﺟـﺪﹰﺍ ﻭﻣﺘﺸـﻌﺐ‪،‬‬
‫ﻭﳛﺘﺎﺝ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﳎﻠﺪ‪ ،‬ﻭﻫﺬﻩ ﻟﻴﺴﺖ ﻣﺒﺎﻟﻐﺔ‪ ،‬ﻷﻧﻨﺎ ﰲ ﺇﳚﺎﺯ ﺷﺪﻳﺪ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧـﺮﻯ‬
‫ﺃﻥ ﺍﳌﻌﺮﻓﺔ ﰲ ﺗﺮﺍﺛﻨﺎ ﺍﳌﺴﻴﺤﻲ ﺗﺘﻮﺯﻉ ﺇﱃ ﺳﺒﻌﺔ ﻓﺮﻭﻉ‪ ،‬ﻭﻫﻲ‪-:‬‬
‫‪ -١‬ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻫﻲ ﺗﻠﻚ ﺍﻟﱵ ﺗﻨﺸﺄ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺗﺒﻘﻰ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻠﻮﻡ‪.‬‬
‫‪ -٢‬ﺍﳌﻌﺮﻓﺔ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﻔﻠﺴﻔﻴﺔ‪ ،‬ﺍﻟﱵ ﺗﻮﻟﺪ ﺩﺍﺧﻞ ﻓﺮﻭﻉ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﳍـﺎ ﺍﻟﻘﻮﺍﻋـﺪ‬
‫ﺍﳋﺎﺻﺔ ﻬﺑﺎ ﺍﻟﱵ ﺗُﻤﻴﱢﺰ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳌﻨﻄﻖ‪.‬‬
‫‪ -٣‬ﺍﳌﻌﺮﻓﺔ ﺍﻟﻠﺪُﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﺗﻠﻚ ﺍﻟﱵ ﻳﺴﻜﹸﺒﻬﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﰲ ﻓﻜﺮ ﺍﻹﻧﺴﺎﻥ ﻭﻗﻠﺒﻪ‪ ،‬ﻭﻫﻲ‬
‫ﻫﺒﺔ ﺍﷲ ﻟﻜﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﻫﻲ ﻣﻌﺮﻓﺔ ﺷﺨﺼﻴﺔ‪.‬‬
‫‪ -٤‬ﺍﳌﻌﺮﻓﺔ ﺍﳌﹸﻜﺘﺴﺒﺔ ﻣﻦ ﺍﻟﺒﻴﺌﺔ ﻭﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﻫﻲ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺴﺎﺋﺪﺓ ﺍﻟﱵ ﳓﺼﻞ ﻋﻠﻴﻬﺎ ﺑﺎﳊﻴـﺎﺓ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﳏﺪﻭﺩﺓ ﺑﺎﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ‪.‬‬
‫‪ -٥‬ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗﻮﻟﺪ ﻣﻦ ﻛﻠﻤﺔ ﺍﷲ ﰲ ﺍﻷﺳﻔﺎﺭ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻭﻫﻲ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗـﺄﰐ ﻣـﻦ‬
‫ﺍﻟﻮﺣﻲ‪ ،‬ﻭﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻹﳍﻴﺔ‪.‬‬
‫‪ -٦‬ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗﻮﻟﺪ ﻭﺗﻨﻤﻮ ﻣﻦ ﺍﻻﻟﺘﺼﺎﻕ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﻷﺧﻼﻗﻴﺔ‪ ،‬ﺃﻱ ﻣﻌﺮﻓﺔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪،‬‬
‫ﻭﻫﻲ ﻣﺘﺼﻠﺔ ﺑﺎﻟﻔﺮﻭﻉ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫‪ -٧‬ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﳛﺼﻞ ﻋﻠﻴﻬﺎ ﺍﳌﺴﻴﺤﻲ ﻣﻦ ﺍﻟﺸﺮﻛﺔ ﰲ ﺣﻴﺎﺓ ﺍﻟـﺮﺏ ﻳﺴـﻮﻉ ﺍﳌﺴـﻴﺢ‪،‬‬
‫ﻭﺑﺴﺒﺐ ﺍﺧﺘﺒﺎﺭﻩ ﻟﻠﺘﻄﻬﲑ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻭﻫﻲ ﻣﻌﺮﻓـﺔ ﺗﺴـﻤﻰ ﺃﺣﻴﺎﻧـﹰﺎ‬
‫ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﺃﻭ ﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﻹﻓﺮﺍﺯ‪ ،‬ﻭﻧﻮﺭ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻭﻫﻲ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﳌﻌﺮﻓـﺔ‬
‫ﺍﻟﺮﻭﺣﻴﺔ‪.‬‬
‫ﻫﺬﻩ ﺍﻟﻔﺮﻭﻉ ﺍﻟﺴﺒﻌﺔ ﻻ ﻳﻔﺼﻠﻬﺎ ﻋﻦ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﺇ ﱠﻻ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﳓﻦ ﲨﻴﻌﹰﺎ ﻧﻨﺎﻝ‬
‫ﻗﺪﺭﹰﺍ ﻣﻨﻬﺎ‪ ،‬ﻛ ﹲﻞ ﺣﺴﺐ ﺣﻴﺎﺗﻪ ﻭﻣﻜﺎﻧﻪ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﺟﺴﺪ ﺍﳌﺴﻴﺢ‪.‬‬

‫ﺍﳌﻌﺮﻓﺔ ﰲ ﻧﺺ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪:‬‬

‫ﲤﺘﺎﺯ ﺭﺳﺎﺋﻞ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﺑﺪﻗﺔ ﻻﻫﻮﺗﻴﺔ ﻛﺒﲑﺓ‪ ،‬ﻭﲢﺘﺎﺝ ﺇﱃ ﺩﺭﺍﺳﺔ ﺟﺎﺩﺓ‪،‬‬
‫ﻭﺑﺸﻜﻞ ﺧﺎﺹ‪ ،‬ﻋﻼﻗﺔ ﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ ﺑﻜﺘﺎﺑﺎﺕ ﺍﻵﺑﺎﺀ‪ .‬ﻟﻘﺪ ﻛﺘـﺐ ﺍﻷﺏ ﺻـﻔﺮﻭﻧﻴﻮﺱ‬
‫ﺭﺳﺎﻟﺘﲔ ﻋﻦ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻹﻓﺨﺎﺭﺳﺘﻴﺎ‪ ،‬ﺷﺮﺡ ﻓﻴﻬﻤﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﳌﻌﺮﻓـﺔ ﺍﻟﺮﻭﺣﻴـﺔ‪،‬‬
‫ﻭﺃﻛﺪ ﻓﻴﻬﺎ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻫﺎﻣﺔ ﺃﻭﺟﺰﻫﺎ ﺍﻟﻘﺪﻳﺲ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻨـﺰﻳﻨـﺰﻱ ﻋﻦ ﺣﺎﺟﺘﻨـﺎ‬
‫ﺇﱃ ﻟﹸﻐﺔ ﺇﻧﺴﺎﻧﻴﺔ ﺟﺪﻳﺪﺓ ﺗﺸﺮﺡ‪ ،‬ﻭﺗُﻌﺒﱢﺮ ﻋﻦ ﲡﺴﺪ ﺍﻻﺑﻦ ﻭﺍﻟﺘﺪﺑﲑ ﺍﻹﳍﻲ )ﺍﳌﻘﺎﻟﺔ ﺍﻟﻼﻫﻮﺗﻴﺔ‬
‫‪ .(٩٠ :٤‬ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﳉﺪﻳﺪﺓ ﺑﺪﺃﺕ ﺗﺘﻜﻮﻥ ﰲ ﻛﺘﺎﺑﺎﺕ ﺁﺑﺎﺀ ﺍﻹﺳـﻜﻨﺪﺭﻳﺔ‪ ،‬ﻭﺑـﺪﺃﺕ‪،‬‬
‫ﺑﺸﻜﻞ ﺧﺎﺹ‪ ،‬ﻓﻴﻤﺎ ﻳﻮﺻﻒ ﺍﻵﻥ ‪ -‬ﺣﺴﺐ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺪﺍﺭﺟـﺔ ﻋﻨـﺪﻧﺎ ‪-‬‬
‫ﺑﺎﻟﺘﺄﻭﻳﻞ ﺍﻟﺮﻣﺰﻱ‪ ،‬ﻭﻫﻲ ﺗﺮﲨﺔ ﻏﲑ ﺩﻗﻴﻘﺔ ﻟﻠﻜﻠﻤﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ‪ ‬ﺃﻭ ‪ ،Type‬ﻭﻫـﻲ‬
‫ﺡ ﻟﻠﻨﺺ ﰲ ﺿﻮﺀ ﲡﺴﺪ ﺍﻻﺑـﻦ‬ ‫ﻟﻴﺴﺖ ﺭﻣﺰﺍﹰ‪ ،‬ﺑﻞ ﺍﳌﺜﺎﻝ‪ .‬ﻭﺍﻟﺘﺄﻭﻳﻞ ﺣﺴﺐ ﺍﳌﺜﺎﻝ‪ ،‬ﻫﻮ ﺷﺮ ٌ‬
‫ﻭﺻﻠﺒﻪ ﻭﻗﻴﺎﻣﺘﻪ‪ .‬ﻭﺑﺎﻟﺘﺎﱄ‪ ،‬ﻓﻬﻮ ﻟﻴﺲ ﺧﻴﺎ ﹰﻻ ﺑﺸﺮﻳﹰﺎ ﻳﻔﺮﺽ ﻧﻔﺴﻪ ﻋﻠـﻰ ﻧـﺺ ﺍﻟﻜﺘـﺎﺏ‬
‫ﺍﳌﻘﺪﺱ‪ ،‬ﺑﻞ ﻫﻮ" ﺍﺳﺘﻠﻬﺎﻡ" ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ ﻣﻦ ﺣﻴﺎﺓ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺮﺳﻮﱄ‪.‬‬
‫ﻛﺎﻥ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻫﻮ ﺃﻭﱠﻝ ﻣَﻦ ﺍﺳﺘﺨﺪﻡ ﻫﺎﺟﺮ ﻭﺳـﺎﺭﺓ ﻛﻤﺜـﺎﻟﲔ‬
‫ﻟﻠﻌﻬﺪﻳﻦ‪ ،‬ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﲤﺜﻠﻪ ﺳﺎﺭﺓ‪ ،‬ﻭﺍﻟﻘﺪﱘ ﺍﻟﺬﻱ ﲤﺜﻠﻪ ﻫـﺎﺟﺮ)ﻏـﻼ ‪.(٣١ - ٢١ :٤‬‬
‫ﻭﻫﺎﺟﺮ ﲤﺜﻞ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺳﺎﺭﺓ ﻣﻦ ﻛﻨﻴﺴﺔ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﺍﻟﱵ ﻓﻴﻬﺎ ﻧﻨﺎﻝ ﺍﳌـﻴﻼﺩ ﻣـﻦ‬
‫ﻓﻮﻕ‪ ،‬ﻣﺜﻞ ﻭﻻﺩﺓ ﺇﺳﺤﻖ‪.‬‬
‫ﻫﻜﺬﺍ ﺗﻄﻮﺭﺕ ﺍﻟﻠﻐﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪ ،‬ﻭﺻﺎﺭﺕ ﻟﻠﻤﻌﺮﻓـﺔ ﺍﳉﺪﻳـﺪﺓ‬
‫ﻗﻮﺍﻋﺪ‪ ،‬ﻭﻣﻨﻄﻖ ﺟﺪﻳﺪ‪ ،‬ﻭﻗﺪ ﺷﺮﺡ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﰲ ﺭﺳـﺎﻟﺔ ﻟـﻸﺏ‬
‫ﺯﻛﺮﻳﺎ ﺃﺣﺪ ﺭﻫﺒﺎﻥ ﺩﻳﺮﻩ‪ ،‬ﻭﳌﺲ ﺑﻌﺾ ﺟﻮﺍﻧﺒﻬﺎ ﰲ ﻫـﺬﻩ ﺍﻟﺮﺳـﺎﻟﺔ‪ .‬ﻭﺇﻥ ﻛـﺎﻥ ﺍﻷﺏ‬
‫ﺻﻔﺮﻭﻧﻴﻮﺱ ﻳﺆﻛﺪ ﻫﻨﺎ ﺑﺸﻜﻞ ﺧﺎﺹ‪ ،‬ﻣﺎ ﻳﻠﻲ‪-:‬‬
‫‪ -١‬ﺃﳘﻴﺔ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﲢﻠﻞ ﻭﺗﺪﺭﺱ ﺣﺴﺐ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻄﻖ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ...‬ﻭﳎـﺎﻝ‬
‫ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﻫﻮ ﺍﳌﺨﻠﻮﻗﺎﺕ؛ ﻷﻥ ﻗﻮﺍﻋﺪ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳌﻨﻄﻖ ُﺭ ِﺳﻤَﺖ ﻟﻠﺒﺸـﺮ‪ ،‬ﻭﻟﺪﺭﺍﺳـﺔ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ )ﻓﻘﺮﺓ ‪.(٤‬‬
‫‪ -٢‬ﻣﻌﺮﻓﺔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ،‬ﻭﻫﻲ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﹸﻏ ﹺﺮﺳَﺖ ﰲ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﰲ ﻭﺟﺪﺍﻧﻪ )ﻓﻘﺮﺓ‬
‫‪.(٦‬‬
‫‪ -٣‬ﻭﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺍﳊﺴﻴﺔ ﺗﻮﻟﺪ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﻗﺪﱠﻡ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﺍﳌﺜﺎﻝ ﺍﻟﺼـﺎﺭﺥ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﺍﻟﺒﻨﻮﺓ‪ ،‬ﺣﻴﺚ ﺗﻄﻮﺭﺕ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﺭﺗﻔﻌﺖ ﻣﻦ ﺍﳌﻌﲎ ﺍﳊﺴﻲ ﺇﱃ‬
‫ﺕ ﺗﺪﻝ ﻋﻠـﻰ‬
‫ﺍﳌﻌﲎ ﺍﻟﺮﻭﺣﻲ )ﻓﻘﺮﺓ ‪ ،(٨‬ﻭﻫﻮ ﻣﺎ ﳚﻌﻞ ﺍﳌﻌﺮﻓﺔ ﺗﺘﺤﻮﻝ ﺇﱃ ﺭﻣﻮ ﹴﺯ ﻭﻋﻼﻣﺎ ٍ‬
‫ﺍﳊﻴﺎﺓ ﺍﳉﺪﻳﺪﺓ ﺍﻟﻐﻨﻴﺔ ﺑﺄﺳﺮﺍﺭﻫﺎ‪ ،‬ﻭﺍﻟﱵ ﻳﻌﻠﻨﻬﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪.‬‬
‫‪ -٤‬ﻭﻗﺪﻡ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﺑﻌﺪ ﺫﻟﻚ ﺇﺣﺪﻯ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻄﻖ ﺍﳋﺎﺹ ﺑﺎﳌﻌﺮﻓﺔ ﺍﳉﺪﻳـﺪﺓ‪،‬‬
‫ﻭﻫﻲ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﻣﻨﻄﻖ ﺍﶈﺒﺔ‪ ،‬ﻭﻣﻨﻄﻖ ﺍﳊﺴﺪ‪ .‬ﻭﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﻣﻨﻄﻖ ﺍﶈﺒﺔ‪ ،‬ﻭﻣﻨﻄﻖ ﺍﳊﺴﺪ‬
‫ﺟﺪﻳﺮ ﺑﺎﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﺘﺤﻠﻴﻞ‪ ،‬ﻷﻥ ﻗﻮﺍﻋﺪ ﻣﻨﻄﻖ ﺍﳊﺴﺪ ﺗﻔﺮﺽ ﻋﻠﻰ ﺍﻹﻧﺴـﺎﻥ ﺍﻷﻧﺎﻧﻴـﺔ‪،‬‬
‫ﻭﺍﻟﻐﻀﺐ‪ ،‬ﻭﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻫﺬﻩ ﺍﻟﺮﺫﺍﺋﻞ ُﺗﻤﻠﻲ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺴﻠﻮﻙ ﺍﳋﺎﻃﺊ ﺍﻟﺬﻱ ﻳُﺴﺘﻌﺒَﺪ‬
‫ﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ ﳌﻨﻄﻖ ﺍﳋﻄﻴﺔ ﺍﻟﻐﺮﻳﺐ ﻋﻠﻰ ﻣﻨﻄﻖ ﺍﶈﺒﺔ‪.‬‬

‫ﻣﻨﻄﻖ ﺍﶈﺒﺔ ﻛﻤﺎ ﺃﺳﺴﻪ ﺭﺑﻨﺎ ﻳﺴﻮﻉ‪:‬‬

‫ﻣﻦ ﺍﻟﺘﺠﺴﺪ ﻭﺍﻟﺼﻠﻴﺐ ﻭﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻧﺪﺭﻙ ﺃﻥ ﺍﳌﻨﻄﻖ ﺍﳉﺪﻳﺪ‪:‬‬
‫‪ -١‬ﻻ ﻳﻔﺼﻞ ﺑﲔ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻔﺮﺽ ﻋﻠﻴﻨﺎ ﻧﻈﺮﺓ ﻛﻠﻴﺔ ﺷـﺎﻣﻠﺔ ﻟﻺﳝـﺎﻥ ﻻ‬
‫ﺗﺴﻤﺢ ﺑﺎﻟﺘﻘﺴﻴﻢ ﻭﺍﻟﻔﺼﻞ‪.‬‬
‫‪ -٢‬ﻻ ﻳﻔﺼﻞ ﺑﲔ ﺍﳍﺒﺔ ﻭﺍﻟﻮﺍﻫﺐ؛ ﻷﻥ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻫﻮ ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﳜﺘﺎﺭ ﺍﳍﺒﺔ‪،‬‬
‫ﻭﻳﺘﺮﻙ ﺍﻟﻮﺍﻫﺐ‪ ،‬ﻭﻳﻔﺼﻞ ﺑﲔ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﳜﻠﻖ ﻟﺬﻟﻚ ﺍﻟﺘﱪﻳﺮ ﺍﻟﻌﻘﻠﻲ ﻟﻜﻞ ﺍﻟﺸﺮﻭﺭ‬
‫)ﻓﻘﺮﺓ ‪.(١٢‬‬
‫ﻭﻫﻨﺎ‪ ،‬ﻭﺣﱴ ﺗُﻨﺸﺮ ﻛﻞ ﻣﺆﻟﻔﺎﺕ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ‪ ،‬ﻧﻜﺘﻔﻲ ﺑﺄﻥ ُﻧ ﹶﺬﻛﱢﺮ ﺍﻟﻘﺎﺭﺉ‬
‫ﺑﺎﳊﻘﺎﺋﻖ ﺍﻟﺘﺎﻟﻴﺔ‪-:‬‬
‫ﺃﻭﻻﱠ‪ :‬ﺇﻥ ﲨﻊ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﻐﺎﻳﺔ ﰲ ﺍﳌﺴﻴﺢ‪ ،‬ﺑﻞ ﻭﺍﺣﺪﻳﺔ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﻐﺎﻳﺔ ﻫﻮ ﺍﻟﺬﻱ ﻳﺆ ﱢﺳﺲ‬
‫ﺍﻟﻼﻫﻮﺕ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﺗﺴﻮﺩ ﻓﻴﻪ ﺗﻠﻚ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺸﺎﻣﻠﺔ‪ ،‬ﻭﺍﻟﱵ ﲡﻌﻠﻨﺎ ﻧﻘـﺮﺃ ﺍﻷﺳـﻔﺎﺭ‬
‫ﺍﳌﻘﺪﺳﺔ ﺑﺸﻜﻞ ﺟﺪﻳﺪ‪ ،‬ﻭﺻﻔﻪ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﰲ ﺭﺳﺎﻟﺘﻪ ﻟﻸﺏ ﺯﻛﺮﻳـﺎ ﺑـﺄﻥ ﻟﹸﻐـﺔ‬
‫ﺍﻷﺳﻔﺎﺭ ﺻﻌﺒﺔ ﻋﻠﻰ ﻣَﻦ ﻳﻔﺼﻞ ﺑﲔ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﻞ ﻣﺸﺎﻛﻞ ﺍﳍﺮﻃﻘﺎﺕ ﻧﺎﺑﻌـﺔ‬
‫ﻣﻦ ﺍﻟﻌﺠﺰ ﻋﻦ ﺇﺩﺭﺍﻙ ﻏﺎﻳﺔ ﻛﻠﻤﺎﺕ ﺍﷲ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﻓﻘﺪﺍﻥ ﺍﻟﻨﻈﺮﺓ‬
‫ﺍﻟﺸﺎﻣﻠﺔ ﺍﻟﱵ ﲢﺪﺩﻫﺎ ﺍﻟﻐﺎﻳﺔ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻭﻭﺍﺣﺪﻳﺔ ﺍﳍﺒﺔ ﻭﺍﻟﻮﺍﻫﺐ ﺗﻌﻄﻲ ﻟﻠﻤﺤﺒﺔ ﺍﻹﳍﻴﺔ ﻃﺎﺑﻌﹰﺎ ﺧﺎﺻﺎﹰ‪ ،‬ﻭﻫﻮ ﺗﺄﻫﻴﻞ ﻭﺗﻮﻇﻴﻒ‬
‫ﻛﻞ ﺍﳋﱪﺍﺕ ﻭﺍﻟﻜﻠﻤﺎﺕ ﻟﻜﻲ ﺗﺪﺭﻙ ﺗﻮﺍﺿﻊ ﺍﷲ‪ ،‬ﻭﻣﻨﻄﻖ ﺍﶈﺒﺔ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﳝﺘﺎﺯ ﺑﺎﻟﺒـﺬﻝ‬
‫)ﻓﻘﺮﺓ ‪ .(١٣‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻳﻨﻄﻠﻖ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﻟﻜﻲ ﻳﺸﺮﺡ ﺍﻟﺜﺎﻟﻮﺙ‪.‬‬
 ‫ﺍﻟﺜﺎﻟﻮﺙ ﺣﺴﺐ ﻣﻨﻄﻖ ﳏﺒﺔ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪:‬‬
‫ﺍﺳﺘﺨﺪﻡ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﺗﻌﺒﲑﺍﺕ ﻣﺪﻫﺸﺔ ﺟﺪﻳﺪﺓ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻼﻫﻮﺗﻴﺔ‪ ،‬ﻓﻘﺪ‬
‫ﻭﺻﻒ ﻛﻠﻤﺔ ﺃﹸﻗﻨﻮﻡ ﺑﺄﻬﻧﺎ ﻣﻔﺘﺎﺡ ﺍﳊﻴﺎﺓ ﺍﳉﺪﻳـﺪﺓ‪ ،‬ﻣـﻊ ﺍﻷﺧـﺬ ﰲ ﺍﻻﻋﺘﺒـﺎﺭ ﺃﻥ ﺍﻷﺏ‬
‫ﺻﻔﺮﻭﻧﻴﻮﺱ ﻻ ﻳﻔﺼﻞ ﺑﲔ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﶈﺒﺔ‪ ،‬ﻭﺍﳌﻌﺮﻓﺔ‪...‬ﻓﻬﺬﻩ ﻛﻠﻬﺎ ﺑﻨﻴﺔ ﻭﺍﺣـﺪﺓ ﺣﺴـﺐ‬
‫ﺍﻹﻋﻼﻥ ﺍﳉﺪﻳﺪ ﰲ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺫﻟﻚ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻷﻥ ﺍﻹﻋﻼﻥ ﺍﳉﺪﻳﺪ ﺃﺑﻄﻞ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺒﺎﻋﺪ ﻭﺍﻻﻧﻘﺴﺎﻡ ﺍﻟﺬﻱ ﺩﺧﻞ ﻣﻊ ﺍﳋﻄﻴﺔ )ﻓﻘﺮﺓ‬
‫‪.(٢١‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻟﻘﺪ ﻗﻀﻰ ﺍﻹﻋﻼﻥ ﺍﳉﺪﻳﺪ ﻋﻠﻰ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﻜﻠﻤﺔ ﻭﺍﳊﻴﺎﺓ‪ ،‬ﺃﻱ ﻭﺳـﻴﻠﺔ ﺍﳌﻌﺮﻓـﺔ‬
‫)ﻭﻫﻲ ﺍﻟﻜﻠﻤﺔ ﻭﺍﳊﻴﺎﺓ( ﺍﻟﱵ ﺗُﻮﻟﺪ ﻭﺗﻨﺎﻝ ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺍﳌﺴﻴﺢ ﻟﻜﻲ ﺗﻨﺎﻝ ﻛﻞ ﻛﻠﻤﺔ ﻗﻮﻬﺗـﺎ‬
‫ﻭﻣﻌﻨﺎﻫﺎ ﻣﻦ ﺍﳌﺜﺎﻝ ﻭﺍﻟﺴﻠﻮﻙ )ﻓﻘﺮﺓ ‪ ،(٢٠‬ﻭﻟﺬﻟﻚ‪ ،‬ﻭﺣﱠﺪ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﺑـﲔ ﺍﻟﻮﺳـﻴﻠﺔ‬
‫ﻭﺍﻟﻐﺎﻳﺔ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﰲ ﺭﺳﺎﻟﺘﻴﻪ ﻋﻦ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻹﻓﺨﺎﺭﺳﺘﻴﺎ‪ ،‬ﺷﺮﺡ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﺍﻟﺘﺤـﻮﱡﻝ ﺍﻟـﺬﻱ‬
‫ﺣﺪﺙ ﻟﻠﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺇ ﱠﻻ ﺃﻧﻪ ﺍﻛﺘﻔﻰ ‪ -‬ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ‪ -‬ﺑﺸﺮﺡ ﲡﺪﻳـﺪ ﺍﻟﻄﺒﻴﻌـﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ‪:‬‬
‫‪ -١‬ﺇﻥ ﺍﻟﻮﻫﻢ ﺍﻟﺬﻱ ﻏﺮﺳﺘﻪ ﺍﳋﻄﻴﺔ‪ ،‬ﺃﺑﻄﻠﻪ ﺍﻟﻮﺣﻲ‪.‬‬
‫‪ -٢‬ﺇﻥ ﺍﻟﺮﺫﺍﺋﻞ ﻗﺪ ﺗﺄﺧﺬ ﺷﻜﻞ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻌﺰﺓ )ﻓﻘﺮﺓ ‪.(٢١‬‬
‫‪ -٣‬ﺇﻥ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺰﺍﺋﻒ ﺍﻟﺬﻱ "ﺟﺬﺭﻩ ﰲ ﺍﻟﻔﺮﺍﻍ ﺃﻭ ﺍﻟﻌﺪﻡ"‪ ،‬ﻫﻮ ﺍﻟﻮﺟﻮﺩ ﺍﻟـﺬﻱ ﺣـﻮﱠﻝ‬
‫ﺕ ﻭﻣﻮﺕ‪ ،‬ﻟﻜﻦ ﺑﻮﻻﺩﺓ ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳـﺪﺓ‪ ،‬ﺗﻌـﻮﺩ ﺇﱃ‬ ‫ﺗﻌﺪُﺩ ﻭﺗﻨﻮﻉ ﺍﳋﻠﻴﻘﺔ ﺇﱃ ﺻﺮﺍﻋﺎ ٍ‬
‫ﺍﻟﻮﺣﺪﺓ ﰲ ﺍﳌﺴﻴﺢ‪.‬‬
‫ﻫﺬﻩ ﺍﳌﻮﺿﻮﻋﺎﺕ ﲢﺘﺎﺝ ﺇﱃ ﺩﺭﺍﺳﺎﺕ ﻣﻄﻮﻟﺔ‪ ،‬ﻭﺇﱃ ﺗﺄﺻﻴ ﹴﻞ ﻣﻦ ﻛﺘﺎﺑﺎﺕ ﺍﻵﺑـﺎﺀ‬
‫ﺍﻟﺴﺎﺑﻘﲔ ﻋﻠﻰ ﻛﺘﺎﺑﺎﺕ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﻜﺘﻔﻲ ﻫﻨﺎ ﺑﺘﺄﻛﻴﺪ ﺛﻼﺛـﺔ ﺣﻘـﺎﺋﻖ‬
 ‫ﺧﺎﺻﺔ ﺑﺎﻟﺜﺎﻟﻮﺙ‪-:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻟﻘﺪ ﺗﺮﻙ ﺍﻟﺜﺎﻟﻮﺙ ﺑﺼﻤ ﹰﺔ ﻗﻮﻳ ﹰﺔ ﻋﻠﻰ ﺍﳋﻠﻴﻘﺔ‪ .‬ﻭﻣﻦ ﺍﻟﺘﻨﻮﻉ ﻭﺍﻟﺘﻤﺎﻳﺰ ﻭﺍﻟﻮﺣﺪﺓ‪ ،‬ﻳﺮﺗﻔﻊ‬
‫ﻓﻜﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺗﺄﻣﻞ ﻣﺎ ﻫﻮ ﻣﻨﻈﻮﺭ ﺇﱃ ﺗﺄﻣﻞ ﻣﺎ ﻫﻮ ﻏﲑ ﻣﻨﻈﻮﺭ‪ .‬ﻫﺬﻩ ﺍﳌﻌﺮﻓـﺔ ﺗﻨـﺎﻝ‬
‫ﻣﻌﻮﻧﺔ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﻋﻤﻞ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ )ﻓﻘﺮﺓ ‪ ،(٣٢‬ﻷﻥ ﺇﺩﺭﺍﻙ ﺍﳊﻖ ﺍﳋﺎﺹ ﺑﺎﷲ ﻻ ﻳـﺄﰐ‬
‫ﻣﻦ ﳎﺮﺩ ﺗﺄﻣﻞ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﺑﻞ ﻣﻦ ﻧﻮﺭ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﻳﻘﻮﺩ ﻫﺬﺍ ﺍﻟﺘﺄﻣﻞ ﺑﺮﻓﻖ ﳓﻮ ﺇﺩﺭﺍﻙ‬
‫ﺇﻋﻼﻥ ﺍﷲ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻋﻮﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺇﺩﺭﺍﻙ ﻛﻴﺎﻧﻪ ﻭﻣﻌﺮﻓﺔ ﻧﻔﺴﻪ‪ .‬ﻭﻫﻨﺎ ﻳﻜﺘـﺐ ﺍﻷﺏ ﺻـﻔﺮﻭﻧﻴﻮﺱ‬
‫ﻋﺒﺎﺭﺓ ﺫﺍﺕ ﺩﻻﻟﺔ ﻫﺎﻣﺔ "ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ‪ ،‬ﻳﻌﺮﻑ ﺍﷲ" )ﻓﻘـﺮﺓ ‪،(٣٣‬‬
‫ﻷﻥ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻻ ﳝﻜﻦ ﻓﺼﻠﻬﺎ ﻋﻦ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺑﻘﺪﺭ ﺩﺭﺟﺔ ﻧﻘـﺎﺀ ﺍﻟﺼـﻮﺭﺓ‬
‫ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺃﹸﻋﻄﻴﺖ ﻟﻺﻧﺴﺎﻥ ﻣﻦ ﺍﷲ‪ ،‬ﺗﻨﺎﻝ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﲡﺪﻳﺪﹰﺍ ﰲ ﺍﳌﺴﻴﺢ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺗﻘﻮﺩ ﺍﳌﻌﺮﻓ ﹸﺔ ﺍﻹﻧﺴﺎ ﹶﻥ ﳓﻮ ﺍﻟﺘﺸﱡﺒﻪ‪ ،‬ﺇﻣﱠﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺇﻣﱠﺎ ﺑﺎﷲ‪ .‬ﻭﻫﻜﺬﺍ ﻳﺪﺭﻙ ﺍﻹﻧﺴﺎﻥ ﺃﻥ‬
‫ﺍﻟﺸﺮﻛﺔ ﻣﺒﺪﹲﺃ ﺇﳍﻲٌ‪ ،‬ﻭﻟﺬﻟﻚ ﻻ ﳝﻜﻦ ﻟﻠﻮﺟﻮﺩ ﺃﻥ ﻳﺒﻘﻰ ﺑﺪﻭﻥ ﺍﻟﺘﺸﺒﻪ ‪ -‬ﻋﻠـﻰ ﻣﺴـﺘﻮﻯ‬
‫ﺍﻟﺸﺮﻛﺔ ‪ -‬ﺑﺎﷲ ﺍﻟﺜﺎﻟﻮﺙ )ﻓﻘﺮﺓ ‪.(٣٥‬‬

‫ﻣﻌﺮﻓﺘﻨﺎ ﺑﺎﷲ ﻛﺜﺎﻟﻮﺙ‪:‬‬

‫ﻑ ﻟﻨﺎ ﻣﻦ ﻛﺘﺎﺑﺎﺕ ﺍﻵﺑـﺎﺀ‪ ،‬ﺃﻻ ﻭﻫـﻮ ﺃﻥ‬‫ﺣﺪﺩ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﻣﺎ ﻫﻮ ﻣﻌﺮﻭ ٌ‬
‫ﺍﻟﻠﻐ ﹶﺔ ﺃﺩﺍ ﹲﺓ ﺇﳍﻴ ﹲﺔ ﺑﺸﺮﻳﺔ )ﻓﻘﺮﺓ ‪ ،(٤٦ - ٤٣‬ﻭﺇﻥ ﺃﺩﺍﺓ ﺍﻟﻠﻐﺔ ﻫﻲ ﺍﻟﻜﻠﻤﺔ "ﳓﻦ ﻻ ﳕﻠﻚ ﺃﻱ‬
‫ﺷﺮﻛﺔ ﻣﻊ ﺍﷲ ﺑﺪﻭﻥ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﻨﺸﺄ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻏﲑﻧﺎ ﻋﻼﻗﺔ ﺑﺪﻭﻥ ﺍﻟﻜﻠﻤـﺔ"‬
‫)ﻓﻘﺮﺓ ‪.(٤٤‬‬
‫ﻭﻷﻥ ﺍﳋﻄﻴﺔ ﻫﻲ ﺍﻟﱵ ﺃﺩﺧﻠﺖ ﺍﻟﺘﺒﺎﻋﺪ ﻭﺍﻻﻧﻔﺼﺎﻝ‪ ،‬ﻻ ﳚﺐ ﺃﻥ ﻧﻔﺼـﻞ ﺑـﲔ‬
‫ﺍﻟﻜﻠﻤﺔ ﻭﻋﻤﻞ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﻳُﻌﻄﻲ "ﺍﻟﻠﺴﺎﻥ ﺍﳉﺪﻳﺪ"‪ ،‬ﻭﻫﻮ ﺍﻟﻠﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻌـﺎﱐ‬
‫ﺍﻵﻥ ﻣﻦ ﺳﻮﺀ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳊﺮﻛﺔ ﺍﳋﻤﺴﻴﻨﻴﺔ ﻟﻪ‪ ،‬ﻷﻧﻪ ﻟﺴﺎﻥ ﺟﺪﻳﺪ ﻳﻨﻄﻖ ﲟﻌﺮﻓﺔ ﺟﺪﻳـﺪﺓ‪،‬‬
‫ﻭﻳُﻌﻄﻰ ﻛﻼﻡ ﺣﻜﻤﺔ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ )‪١‬ﻛﻮ ‪) (٨ :١٢‬ﺭﺍﺟﻊ ﻓﻘﺮﺓ ‪ .(٥٠‬ﻭﻛﻤﺎ ﺗُﻌﻠـﻦ‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺣﻘﻴﻘﺔ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ )ﻓﻘﺮﺓ ‪ ،(٥١‬ﺗُﻌﻠﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻹﳍﻴـﺔ ﺗﻮﺍﺿـﻊ ﺍﷲ‬
‫ﻭﻗﺪﺭﺓ ﺍﻻﺑﻦ )ﻓﻘﺮﺓ ‪.(٥٤‬‬
‫ﻭﻳﺮﺑﻂ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﺑﲔ ﺗﻨﻮﻉ ﺍﻟﻜﻠﻤﺔ ﻭﻋﻤﻞ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﳌﺘﻨﻮﻉ‪ ،‬ﻭﻣـﻦ‬
‫ﺗﻨﻮﻉ ﺍﳌﻮﺍﻫﺐ ﺍﻟﺮﻭﺣﻴﺔ ﺩﺍﺧﻞ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻭﺗﻨﻮﻉ ﺍﻟﺮﺗﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻳـﺪﺭﻙ ﺍﻹﻧﺴـﺎﻥ ﺇﻥ‬
‫ﺍﻟﺘﻨﻮﻉ ﻫﻮ ﺃﺳﺎﺱ ﺍﻟﺸﺮﻛﺔ "ﺗﻮﺯﻳﻊ ﺍﻟﻌﻤﻞ ﻳﻌﲏ ﺗﻌﺪُﺩ ﺍﻷﺷﺨﺎﺹ" )ﻓﻘﺮﺓ ‪ ،(٥٧‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻋﻠﻰ ‪ -‬ﺍﳌﺴﺘﻮﻯ ﺍﻹﳍﻲ ‪ -‬ﻳﻮﺟﺪ ﰲ ﺍﻟﺜﺎﻟﻮﺙ ﺇﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﺲ ‪ -‬ﰲ ﺳﺮﻋ ٍﺔ ‪ -‬ﺣﻠـﻮﻝ ﺍﻟﺜـﺎﻟﻮﺙ ﰲ‬ ‫ﻭﻧﻼﺣﻆ ﺃﻥ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﻗﺪ ﹶﳌ َ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﻗﻴﺎﺩﺓ ﺍﳋﻠﻴﻘﺔ ﺑﻮﺍﺳﻄﺔ ﺍﻻﺑﻦ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﺑﻮﺍﺳﻄﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻻﺳﻴﻤﺎ ﺳُﻜﲎ‬
‫ﺍﻟﺜﺎﻟﻮﺙ ﻓﻴﻨﺎ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻭﺑﺴﺒﺐ ﺍﻟﻮﺳﻴﻂ ﺍﻟﻮﺍﺣﺪ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‬
‫ﺡ ﺑﻜﻔﺎﻳ ٍﺔ ﰲ ﺭﺳﺎﻟ ٍﺔ ﻣﻮﺟﺰﺓ ﻛﹸﺘﺒﺖ ﰲ ﻋﻴﺪ ﺍﻟﻌُﻨﺼﺮﺓ ﻟﻸُﺧـﻮﺓ ﺍﳌﺒﺘـﺪﺋﲔ ﰲ ﺣﻴـﺎﺓ‬
‫ﺷُ ﹺﺮ َ‬
‫ﺍﻟﺮﻫﺒﻨﺔ‪.‬‬

‫ﺍﻟﺜﺎﻟﻮﺙ ﻭﺧﻼﺹ ﺍﻹﻧﺴﺎﻥ‪:‬‬

‫ﻳﺆﻛﺪ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﺃﻥ ﺍﻟﺜﺎﻟﻮﺙ ﺧﺎﺹ ﺑﺈﻋﻼﻥ ﺍﳋﻼﺹ‪ .‬ﻭﺷﺮﻛﺘﻨﺎ ﰲ ﺑﻨﻮﺓ‬
‫ﺍﻻﺑﻦ ﺗﻔﺘﺢ ﻟﻨﺎ ﳎﺎﻝ ﻣﻌﺮﻓﺔ ﺍﻵﺏ ﺍﻟﺬﻱ ﻣﻨﻪ ﻫﺬﻩ ﺍﻟﺒﻨﻮﺓ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﺑـﻪ‬
‫ﻧﻨﺎﻝ ﺷﺮﻛﺘﻨﺎ ﰲ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻗﺪ ﺣﺪﺩ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﺷـﺮﻛﺔ ﺍﻟﺜـﺎﻟﻮﺙ ﰲ ﺍﳋـﻼﺹ‬
‫ﺕ ﻣﻮﺟﺰ ٍﺓ ﺷﺎﻣﻠ ٍﺔ ﻣﺜﻞ "ﻛﻞ ﺃﹸﻗﻨﻮﻡ ﳚﻮﺩ ﺑﻌﻄﻴﺔ ﺧﺎﺻ ٍﺔ ﺑﻪ‪ ،‬ﺃﻱ ﺍﻟﻌﻄﻴﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ‬
‫ﺑﻌﺒﺎﺭﺍ ٍ‬
‫ﺍﻟﺼﻔﺔ ﺍﻷُﻗﻨﻮﻣﻴﺔ ﺍﻟﱵ ﲤﻴﱢﺰﻩ" )ﻓﻘﺮﺓ ‪ ،(٦١‬ﻭﻫﻜﺬﺍ ﲤﺎﻳُﺰ ﻛﻞ ﺃﹸﻗﻨﻮﻡ ﳛﺪﺩ ﻟﻨﺎ ﺷـﺮﻛﺔ ﻛـﻞ‬
‫ﺃﹸﻗﻨﻮﻡ ﰲ ﺗﺪﺑﲑ ﺍﳋﻼﺹ )ﻓﻘﺮﺓ‪ ٦١‬ﻛﻠﻬﺎ(‪.‬‬
‫ﻭﻟﻌﻞ ﺃﻫﻢ ﲢﺬﻳﺮ ﻳﻨﻘﻠﻪ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﻋﻦ ﻣﻌﻠﻤﻪ ﺩﻳﻮﻧﻴﺴﻴﻮﺱ ﺍﻟﻜﺒﲑ ﻫـﻮ‬
‫ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﺗﻮﻟﺪ ﻣﻦ ﺍﳌﹸﺨﻴﻠﺔ ﺍﻟﱵ ﺗﺘﺼﻮﺭ ﺍﻻﻧﻔﺼـﺎﻝ‬
‫ﻭﺍﻻﻏﺘﺮﺍﺏ‪ ،‬ﻭﺗﻔﺮﺽ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻋﻠﻰ ﺍﻟﺜﺎﻟﻮﺙ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺪﱠﻡ ﻭﺻﻴ ﹰﺔ ﻫﺎﻣـﺔﹰ‪ ،‬ﺃﻻ ﻭﻫـﻲ‬
‫ﺗﺪﺭﻳﺐ ﺍﳌﺨﻴﻠﺔ ﻟﻜﻲ ﲤﻴﱢﺰ ﺑﲔ ﺍﻻﻧﻔﺼﺎﻝ ﻭﺍﻟﻮﺣﺪﺓ ) ﻓﻘﺮﺓ ‪ ٦٢‬ﻫﺎﻣﺔ ﺟﺪﹰﺍ(‪.‬‬
‫ﻭﻣﻦ ﺍﻹﻓﺨﺎﺭﺳﺘﻴﺎ‪ ،‬ﻭﻫﻮ ﺳﺮ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﻤﺎﻳُﺰ‪ ،‬ﻳﻨﻘﻞ ﺍﻷﺏ ﺻـﻔﺮﻭﻧﻴﻮﺱ ﻋـﻦ‬
‫ﺍﻷﺏ ﺯﻛﺮﻳﺎ ﺍﻟﺼﻐﲑ ﺇﻥ ﺗﻮﺯﻳﻊ ﺟﺴﺪ ﺍﳌﺴﻴﺢ ﰲ ﻫﺬﺍ ﺍﻟﺴﺮ‪ ،‬ﻫﻮ ﺻﻮﺭﺓ ﺟﺴـﺪ ﺍﻟﻘﻴﺎﻣـﺔ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﻭﺍﺣﺪ ﰲ ﺍﻟﻜﻞ )ﻓﻘﺮﺓ ‪.(٧٠‬‬

‫ﺍﻟﺜﺎﻟﻮﺙ ﻭﺣﺪﺍﻧﻴﺔ ﺣﻘﻴﻘﻴﺔ‪:‬‬

‫ﺍﻟﻔﻘﺮﺍﺕ ﻣﻦ ‪ ٨٣ - ٧٢‬ﻫﻲ ﻗﻠﺐ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﺘﺮﻛﻬﺎ ﻟﻠﻘـﺎﺭﺉ ﻟﻜـﻲ‬
‫ﻳﺘﺬﻭﻗﻬﺎ‪ ،‬ﻓﻬﻲ ﺣُﻠﻮﺓ ﻣﺜﻞ ﺍﻟﻌﺴﻞ‪ ،‬ﺑﻞ ﻫﻲ ﻋﺴﻞ ﺍﻷُﺭﺛﻮﺫﻛﺴﻴﺔ ﺍﻟﺼﺎﰲ)‪.(١‬‬

‫)‪ (١‬ﺳﺒﻖ ﺃﻥ ﻧُ ِ‬
‫ﺸ َﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻄﺒﻮﻋﹰﺎ ﰲ ﻋﻴﺪ ﺍﻟﻈﻬﻮﺭ ﺍﻹﳍﻲ ﺳﻨﺔ ‪.٢٠٠٠‬‬
 ‫ﺍﻟﺜﱠﺎﻟﻮﺙ‪،‬‬
‫)‪(١‬‬
‫ﺡ ﺍﳋﻠﻴﻘ ِﺔ ﺍﳉﺪﻳﺪ ِﺓ‬
‫ﻓﺮ ُ‬

‫ﻣُﻘﺪﱢﻣﺔ‪:‬‬
‫‪ -١‬ﺻﻔﺮﻭﻧﻴﻮﺱ ﺧﺎﺩﻡ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﳜﺠﻞ ﻣِﻦ ﺃ ﹾﻥ ﻳﻘﻮﻝ ﻣﻊ‬
‫ﺭﺳﻮﻝ ﺍﳌﺴﻴﺢ‪" :‬ﻋﺒﺪٌ ﻟﻴﺴﻮﻉ ﺍﳌﺴﻴﺢ" )ﺭﻭ ‪ .(١ :١‬ﺃﻃﻠﺐ ﺻﻠﻮﺍﺗﻜﻢ ﻋﲏ؛ ﻷﻧﲏ ﺃﹸﺣﺎﻭﻝ‬
‫ﻗﺪﺭ ﺟَﻬﺪﻱ ﺃ ﹾﻥ ﺃﻛﺘُﺐ ﻟﻜﻢ ﻋﻦ "ﲝﺮ ﺍﶈﺒﺔ ﺍﻹﳍﻴﺔ"‪ ،‬ﻭ"ﻏِﲎ ﺍﻟﻼﻫﻮﺕ"‪ ،‬ﺍﻟﺬﻱ ﻻ ﳝُﻜﻦ‬
‫ﺹ ﻓﻴﻪ ﺇﱃ ﺃﻋﻤﺎﻗﻪ ﺍﻟﱵ ﻻ ﺗُﺪﺭَﻙ‪.‬‬
‫ﻟﻌﻘ ﹴﻞ ﺃ ﹾﻥ ﻳﻐﻮ َ‬
‫ﺗﺄﻣﻠﻮﺍ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ﺍﺗﺴﺎﻉ ﺍﻟﱪﱢﻳﺔ‪ ،‬ﻭﻗﺒﺔ ﺍﻟﺴﻤﺎﺀ ﻓﻮﻗﻨﺎ‪ ،‬ﺍﻟﱵ ﻻ ﻳُﺪﺭﹺﻛﻬﺎ ﺍﻟﺒﺼـﺮ‪،‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ﺍﳌﻨﻈﻮﺭ ﳑﻠﻮ ٌﺀ ﺑﺎﻷﺳﺮﺍﺭ‪ ،‬ﻭﻓﻮﻕ ﻗﺪﺭﺗﻨﺎ ﺇﺩﺭﺍﻛﻪ‪ ،‬ﻓﻜﻴﻒ ﳚﻮﺯ ﻟﻨﺎ ﺃ ﹾﻥ ﻧﺘﻜﻠﻢ‬
‫ﷲ ﺧﺎﻟﻖ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻨﻈﻮﺭﹴ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻏﲑ ﻣﻨﻈﻮﺭﹴ؟ ‪ ..‬ﺇ ﹾﻥ ﻛﺎﻥ ﺍﻟﻌﻘﻞ ﻻ ﻳﻘـﺪﺭ ﺃ ﹾﻥ‬ ‫ﻋﻦ ﺍ ِ‬
‫ﻳُﺤﺼﻲ ﹶﻗ ﹶﻄﺮَﺍﺕ ﺍﳌﻴﺎﻩ ﺍﻟﱵ ﻳﺮﺍﻫﺎ‪ ،‬ﺑﻞ ﻭﻳﺸﺮﻬﺑﺎ ﺍﻹﻧﺴﺎﻥ‪ ..‬ﻭﻳﻌﺠﺰ ﻋﻦ ﺃ ﹾﻥ ﻳُﺤﺼﻲ ﳒـﻮﻡ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ..‬ﻓﻜﻴﻒ ﻳُﺤﻴﻂ‪ ،‬ﻭﻳُﺪﺭﹺﻙ ﺃﺳﺮﺍﺭ ﺧﺎﻟﻖ ﻛﻞ ﻫﺬﻩ؛ ﺃﻱ ﺍﷲ؟!‬

‫ﺃﺩﺏ ﺍﳊــﻮﺍﺭ‪:‬‬
‫ﳉ ُﻢ ﻭﺍﻟﻮﻗﺎﺭ‪ ،‬ﻋﻨﺪﻣﺎ ﻧﺪﺧﻞ ﺣﻀﺮﺓ ﺍﷲ؛ ﻷﻧﻨﺎ ﺃﺣﻴﺎﻧـﺎ ‪-‬‬
‫‪ -٢‬ﻟﻴﻜﻦ ﻟﻨﺎ ﺍﻷﺩﺏ ﺍ ﱠ‬

‫)‪ (١‬ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺃﹸﺧﺬ ﻣِﻦ ﺍﻟﻔِﻘﺮﺓ ﺭﻗﻢ ‪ ،٢١‬ﻭﺍﻟﻌﻨﺎﻭﻳﻦ ﻣﻦ ﻭﺿﻊ ﺍﳌﹸﺘﺮﺟﻢ‪.‬‬
‫ﺑﺪﻭﻥ ﺣﻴﺎ ٍﺀ ‪ -‬ﻧﺴﺄ ﹸﻝ ﻋﻦ ﺃﹸﻣﻮ ﹴﺭ ﻓﻮﻕ ﻗﺪﺭﺗﻨﺎ‪ ،‬ﻭﻋِﻮﺿﹰﺎ ﻋﻦ ﺍﻟﻮﻗﺎﺭ ﻭﺍﳊﻴﺎﺀ‪ ،‬ﻧﻘﻊ ﰲ ﺍﻻﺭﺗﺒﺎﻙ‬
‫ﻭﻓﻮﺿَﻰ ﺍﻟﻔﻜﺮ ‪ ..‬ﺟﻴ ٌﺪ ﻭﻧﺎﻓ ٌﻊ ﻟﻨﺎ ﺃ ﹾﻥ ﻧﺼﻤُﺖ ﺑﺴﺒﺐ ﺍﳉﻬﻞ‪ ،‬ﻭﺃ ﹾﻥ ﻻ ﳔﺎﻑ ﺃ ﹾﻥ ﻧﻘﻮﻝ ﺇﻧﻨﺎ‬
‫ﻻ ﻧﻌﺮﻑ‪ ،‬ﻣِﻦ ﺃﻥ ﻧﻘﻊ ﺃﺳﺮﻯ ﻛﱪﻳﺎﺀ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﻧﻐﻀﺐ ﺃﻭ ﻧﺜﻮﺭ ﺃﻭ ﻧﻘﻊ ﰲ ﺑﺌﺮ ﺍﻟﻴﺄﺱ؛ ﻷ ﱠﻥ‬
‫ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﳉﻬﻞ ﺃﻓﻀﻞ ﻣﻦ ﺍﳉﺪﻝ ﺍﻟﻌﻘﻴﻢ‪.‬‬

‫ﻉ ﺍﳌﻌﺮﻓﺔ‪:‬‬
‫ﺃﻧﻮﺍ ُ‬
‫‪ -٣‬ﺍﳌﻌﺮﻓ ﹸﺔ ﺃﻧﻮﺍﻉٌ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻳﻬﻤُﲏ ﻫﻨﺎ ﻫﻮ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﺎﺭﻳﺔ ﻋﻦ ﺍﶈﺒﺔ ‪ ..‬ﻷﻬﻧﺎ‬
‫ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻓﻀﻮﻝ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃ ﹾﻥ ﻳﺪﺧﻞ ﺇﱃ ﺃﻋﻤﺎﻕ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻳﺘﻌﺎﻣﻞ ﻣﻌﻬـﺎ‬
‫ﺑﻼ ﺣﺬ ﹴﺭ‪ .‬ﻳﻘﻮﻝ ﻋﻨﻬﺎ ﺍﻟﺮﺳﻮﻝ؛ ﺇﻬﻧﺎ "ﺗﻨﻔﺦ" )‪١‬ﻛﻮ ‪ ،(١ :٨‬ﻷﻬﻧﺎ ﻣﻌﺮﻓـ ﹲﺔ ﻟﻠﺴـﻴﻄﺮﺓ‪،‬‬
‫ﻭﻣﻌﺮﻓ ﹲﺔ ﻟﻠﺴﻴﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﻧﻌﺮﻑ‪ ،‬ﻭﻫﻲ ﺗﺸ ُﻖ ﻭﺗﺆﺳﱢﺲ ﻃﺮﻳﻖ ﺍﻟﻌﻈﻤﺔ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻫﻲ ﺃﺷـﺒ ُﻪ‬
‫ﲟﻌﺮﻓﺔ ﺍﻟﻠﺺ ﺍﻟﺬﻱ ﻳُﺮﻳﺪ ﺃ ﹾﻥ ﻳﻌﺮﻑ ﻟﻜﻲ ﻳﺴﺮﻕ‪ ،‬ﻭﻳُﺮﻳﺪ ﺃ ﹾﻥ ﻳﺘﻌﻠﻢ ﻟﻜﻲ ﻳُﺘﻘِﻦ ﻫﺬﻩ ﺍﻟﺮﺫﻳﻠﺔ‪،‬‬
‫ﻭﻛﻞ ﻣﺎ ﻳﻌﺮﻓﻪ ﻳُﺴﻬﻢ ﰲ ﳕﻮ ﻫﺬﺍ ﺍﻟﺸﱠﺮ ﰲ ﻗﻠﺒﻪ‪.‬‬
‫‪ -٤‬ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﲢﻠِﻞ ﺍﳊﻘﺎﺋﻖ ﺣﺴﺐ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻄﻖ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﺟﻴـﺪ ﹲﺓ‬
‫ﻭﻧﺎﻓﻌﺔﹲ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺗُﻨﺎﻗِﺶ ﻭﺗَﺪﺭُﺱ ﺍﳌﻨﻈﻮﺭﺍﺕ‪ ،‬ﻓﺎﷲ ﺧﺎﻟﻖ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺣﺪﱠﺩ ﻟﻜـﻞ ﻛـﺎﺋ ﹴﻦ‬
‫ﻃﺒﻴﻌﺔﹰ‪ ،‬ﻭﺟﻌﻞ ﻟﻜﻞ ﻃﺒﻴﻌ ٍﺔ ﺣﺪﻭﺩﹰﺍ ﺭﲰﻬﺎ ﺑﻌﻨﺎﻳﺔٍ‪ ،‬ﻭﺃﺻﺒﺢ ﺍﻟﻔﻼﺳﻔ ﹸﺔ ﻫ ُﻢ ﺃﻣﻬﺮ ﺍﻟﻨـﺎﺱ ﰲ‬
‫ﺩﺭﺍﺳﺔ ﻭﺭﺻﺪ ﻃﺒﺎﺋﻊ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺍﻛﺘﺸﺎﻑ ﺻﻔﺎﺕ ﻭﻋﻤﻞ ﻛﻞ ﻃﺒﻴﻌﺔ ‪ ..‬ﻫﺬﻩ ﺍﳌﻌﺮﻓـﺔ ﻻ‬
‫ﺗﻔﻴﺪ َﻣ ْﻦ ﻳﺪﺭُﺱ ﺍﻹﳍﻴﺎﺕ ﻭﻳﺘﺄﻣﻞ ﺃﻋﻤﺎﻝ ﺍﷲ ﻣﻊ ﺍﻟﺒﺸﺮ‪ ،‬ﻷﻥ ﻃﺒﺎﺋﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻟﻴﺴﺖ ﻣﺜﻞ‬
‫ﻃﺒﻴﻌﺔ ﺃﻭ ﺟﻮﻫﺮ ﺍﷲ‪ ،‬ﻭﺣﺪﻭﺩ ﺍﻟﻄﺒﺎﺋﻊ ﺍﳌﺨﻠﻮﻗﺔ ُﺭ ِﺳﻤَﺖ ﻟﻠﺒﺸﺮ ﻟﻜﻲ ﻳﺘﺄﻣﻠﻮﻬﻧﺎ ﻭﻳﺪﺭﻛﻮﻥ‬
‫ﻛﻴﻒ ﻳﻌﻴﺸﻮﻥ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻫﻲ ﻟﺬﻟﻚ ﱂ ﺗُﺮﺳَﻢ )ﺗﻔﺮﺽ( ﻋﻠﻰ ﺍﳋﺎﻟﻖ ‪ ..‬ﻭﻣﺎ ﳚﻮﺯ‪ ،‬ﺑﻞ‬
‫ﺇ ﱠﻥ ﻣﺎ ﻫﻮ ﻧﺎﻓ ٌﻊ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﺨﻠﻮﻕ‪ ،‬ﻻ ﻳﺼﻠﺢ ﷲ‪ ،‬ﻭﺇ ﱠﻻ ﺃﺻﺒﺢ ﻋﺎﺋﻘﹰﺎ ﺃﻣﺎﻡ ﻓﻬﻢ ﺍﳋـﺎﻟﻖ‪.‬‬
‫ﻭﻫﻜﺬﺍ‪ ،‬ﻻ ﻳﻔﻴﺪ ﺍﻟﻄﺐ ﻭﻻ ﺍﻟﻔﻠﺴﻔﺔ ﻭﻻ ﺭﺻﺪ ﺍﻷﺟﺮَﺍﻡ ﺍﻟﺴﻤﺎﺋﻴﺔ ﻭﻻ ﺻﻨﺎﻋﺔ ﺍﻟﻌﻘﺎﻗﲑ ﰲ‬
‫ﺍﻛﺘﺸﺎﻑ ﻣﻴﻼﺩ ﺭﺑﻨﺎ ﺑﺎﳉﺴﺪ ﻣِﻦ ﺍﻟﺒﺘﻮﻝ ﺍﻟﻘﺪﻳﺴﺔ ﻣﺮﱘ ﻭﺍﻟﺪﺓ ﺍﻹﻟﻪ‪ ،‬ﻭﻻ ﻛﻴـﻒ ﺍﲢـﺪ‬
‫ﻻﻫﻮﺗﻪ ﺑﺎﻟﻨﺎﺳﻮﺕ؛ ﻷﻥ ﺍﳌﻌﺮﻓ ﹶﺔ ﺍﻟﻼﺯﻣﺔ ﻟﻔﺤﺺ ﻣﻴﻼﺩﻩ ﻭﲡﺴﺪﻩ ﻫﻨﺎ ﻫﻲ ﺇﻋـﻼ ﹲﻥ ﺇﳍـ ٌﻲ‬
‫ﻳُﻮﻫَﺐ ﻟﻨﺎ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻻ ﺍﳌﻌﺮﻓ ﹸﺔ ﺍﻟﻌﻘﻠﻴ ﹸﺔ ﺍﻟﱵ ﺗﺪﺭُﺱ ﺍﳌﻨﻈﻮﺭﺍﺕ‪ ،‬ﻭﲢﻠِﻞ ﻭﺗﺒﺤـﺚ ﰲ‬
‫ﻃﺒﺎﺋﻊ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺮﺋﻴﺔ‪.‬‬
‫‪ -٥‬ﻭﻣﻌﺮﻓﺔ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻄﻖ ﻻﺯﻣ ﹲﺔ ﻟﻔﺤﺺ ﺍﳊﹸﺠﺔ ﻭﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﻻﻛﺘﺸﺎﻑ ﺍﻟﺘﻨﺎﻗﺾ‪،‬‬
‫ﺃﻭ ﺍﻟﺒﺎﻃﻞ ﰲ ﻛﻼﻡ ﺍﻟﻨﺎﺱ ‪ ..‬ﻭﻟﻜﻦ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻄﻖ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻧﺖ‪ ،‬ﺗﻌﺠﺰ ﺃﻣﺎﻡ ﻋﻤـﻞ ﺍﷲ‪،‬‬
‫ﺍﻟﺬﻱ ﺭﻏﻢ ﺃﻧﻪ ﺃﻋﻄﹶﻰ ﺍﳊﻜﻤ ﹶﺔ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻭﻏﺮﺱ ﺍﳌﻌﺮﻓ ﹶﺔ ﰲ ﻗﻠﺒﻪ ﻭﻋﻘﻠـﻪ‪ ،‬ﺇ ﱠﻻ ﺃ ﱠﻥ ﻗﻮﺍﻋـﺪ‬
‫ﻣﻌﺮﻓﺔ ﺍﻟﺼﻮﺍﺏﹺ‪ ،‬ﻣِﻦ ﺍﳋﻄﺄ ‪-‬ﺭﻏﻢ ﺿﺮﻭﺭﻬﺗﺎ‪ -‬ﻓﻬﻲ ﺧﺎﺻ ﹲﺔ ﺑﻨﺎ ﳓﻦ ﺍﻟﺒﺸَﺮ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃ ﹾﻥ‬
‫ﺗُﺴﺘﺨﺪﻡ ﻛﺄﺩﺍ ٍﺓ ﻟﻔﺤﺺ ﺣﻜﻤﺔ ﺍﷲ‪ ،‬ﻷﻥ ﺣﻜﻤﺔ ﺍﷲ ﺃﻋﻈﻢ‪ ،‬ﻭﻃﹸﺮﻕ ﺣﻜﻤﺔ ﺍﷲ ﻟﻴﺴـﺖ‬
‫ﻣﺜﻞ ﻃﹸﺮﻕ ﺍﳊﻜﻤﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻝ ﺇﻧﺴﺎ ﹲﻥ ﻣﺎ ﺇ ﱠﻥ ﺍﷲ ﻭﺍﺣﺪٌ‪ ،‬ﺳﺄﻝ ﺃﻫﻞ ﺍﳌﻨﻄﻖ ﻋﻦ ﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ ﻭﺻﺤﺘﻬﺎ‪،‬‬
‫ﻭﻫﻲ )ﺃﻱ ﻛﻠﻤﺔ ﻭﺍﺣﺪ( ﲣﺺ ﺍﳌﻨﻈﻮﺭ ﻭﺍﳌﺮﺋﻲ‪ ،‬ﻓﻬﻲ ﺗُﺴﺘﺨﺪَﻡ ﻛﺮﻗ ﹴﻢ ﻳُﻌﻄﹶﻰ ﻋﻨﺪ ﺣﺴﺎﺏ‬
‫ﻭ َﻋ ﱢﺪ ﺍﻷﺷﻴﺎﺀ‪ ..‬ﻭﳓﻦ ﻧﺆﻣﻦ ﺑﺄ ﱠﻥ ﺍﷲ ﻏﲑ ﻣﻨﻈﻮﺭﹴ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃ ﹾﻥ ﻳُﺤﺴَﺐ ﺃﻭ ﻳﺸﺎﺭ ﺇﻟﻴﻪ)‪،(١‬‬
‫ﻷﻥ ﻛﻞ ﻣﺎ ﻧﻌﺮﻓﻪ ﻋﻦ ﺍﻷﺭﻗﺎﻡ ﻻ ﻳﻠﻴﻖ ﺑﻨﺎ ﺃ ﹾﻥ ﻧﺴﺘﺨﺪﻣﻪ ﻟﻠﻜﻼﻡ ﻋﻦ ﺍﷲ‪ ،‬ﺑﻞ ﻫﻮ ﻻ ﻳﻠﻴـﻖ‬
‫ﺑﺎﷲ؛ ﻷﻧﻨﺎ ﰲ ﺃﺑﺴﻂ ﻭﺃﺩﻕ ﻣﺎ ﻳﻘﺎﻝ ﻋﻦ ﺍﷲ ﻧﻮﺍﺟﹺﻪ ﻋﺠﺰ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺿﻌﻒ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻄﻖ ﻋﻦ‬
‫ﻚ ﺃﻭ ﻧﻈـﲑ ‪..‬‬ ‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺃﺑﺴﻂ ﺣﻘﻴﻘﺔ ﻋﻦ ﺍﷲ‪ ،‬ﻭﻫﻲ ﺃﻧﻪ ﻭﺍﺣﺪٌ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﻟﻪ ﺷﺮﻳ ٌ‬
‫ﻭﺇﺫﺍ ﻗﹸﻠﻨﺎ "ﻻ ﺷﺮﻳﻚ"‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﻨﻔﻲ ﲝﺮﻑ ﺍﻟﻨﻔﻲ "ﻻ"‪ ،‬ﻳﻌﲏ ﺃﻧﻨﺎ ﻓﻘﻂ ﻧُﻘﻠِﻊ ﻋـﻦ ﺍﳋﻄـﺄ‪،‬‬
‫ﻭﻧﻌﻠﻦ ﺑﺮﺍﺀﺗﻨﺎ ﻣﻨﻪ ﺩﻭﻥ ﺃ ﹾﻥ ﻧﻘﻮﻝ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻭﻧﻔﻲ ﺍﳋﻄﺄ ﻭﺍﺟﺐٌ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻋﻈﻢ ﻣﻨﻪ ﻫـﻮ‬
‫ﺇﻋﻼﻥ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﺇﺫﻥ ‪-‬ﺣﺴﺐ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻄﻖ‪ -‬ﻣﺎ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﺄﻥ ﺍﷲ ﻭﺍﺣﺪٌ؟ ﻭﺍﳉـﻮﺍﺏ‪ ،‬ﺃﻱ‬
‫ﺍﳉﻮﺍﺏ ﺍﻟﺬﻱ ﻻ ﺗﻘﺒﻠﻪ ﻗﻮﺍﻋﺪ ﺍﳌﻨﻄﻖ ﺫﺍﻬﺗﺎ‪ ،‬ﻫﻮ ﺃ ﹾﻥ ﻧﻘﺎﺭﻥ ﺑﲔ ﺍﷲ ﻭﺑﲔ ﻣَﻦ ﻧﺘﺼﻮﺭ ﺃﻧـﻪ‬
‫ﻧﻈﲑٌ‪ ،‬ﺃﻭ ﺷﺮﻳﻚ‪ ،‬ﻭﺑﻌﺪ ﺍﳌﻘﺎﺭﻧﺔ ﻧﻘﻮﻝ ﺇﻧﻨﺎ ﺃﺩﺭﻛﻨﺎ ﺇﻧﻪ ﻻ ﻳﻮﺟﺪ ﻟﻠﺨﺎﻟﻖ ﻧﻈﲑ ﺃﻭ ﻣﺜﻴﻞ‪ .‬ﻭﳌﺎ‬
‫ﻛﺎﻧﺖ ﺍﳌﻘﺎﺭﻧﺔ ﻣﺴﺘﺤﻴﻠﺔ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﺃﺩﺭﻛﻨﺎ ﺇﻧﻨﺎ ﻻ ﳕﻠﻚ ﺃ ﹾﻥ ﻧﻘﻮﻝ ﺇ ﱠﻥ ﺍﷲ ﻟﻴﺲ ﻟﻪ ﻧﻈﲑٌ‪،‬‬

‫)‪ (١‬ﺃﻱ ﻟﻴﺲ ﻛﺎﺋﻨﹰﺎ ﻳُﺸﺎﺭ ﺇﻟﻴﻪ ﺑﺎﻟﺒﻨﺎﻥ‪.‬‬

‫ﺃﻭ ﻣﺜﻴﻞ‪ ،‬ﻭﻫﺬﺍ ﻣﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﻟﺒﺸﺮ‪ .‬ﻭﻳﺆﻛﺪ ﺍﻟﺬﻳﻦ ﺩﺭﺳﻮﺍ ﺍﳌﻨﻄﻖ ﺇ ﱠﻥ ﺍﳌﻘﺎﺭﻧﺔ ﺑـﲔ ﺍﷲ‬
‫ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﺴﺘﺤﻴﻠﺔ ﻋﻠﻰ ﺍﻟﺒﺸﺮ؛ ﻷﻥ ﺍﳌﻘﺎﺭﻧﺎﺕ ﲡﻮﺯ ﺑﲔ ﺍﳌﺘﺸﺎﻬﺑﺎﺕ‪ ،‬ﺃﻣﱠﺎ ﻣﺎ ﳔﺘﻠـﻒ‬
‫ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻻﺧﺘﻼﻑ ﻇﺎﻫﺮﺍﹰ‪ ،‬ﻓﻬﻮ ﻻ ﳜﻀﻊ ﻟﻠﻤﻘﺎﺭﻧﺔ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﺑﻞ ﻟﻠﺤﺪﺱ)‪ ،(١‬ﻭﻫﻜﺬﺍ‬
‫ﻻ ﳕﻠﻚ ﺃ ﹾﻥ ﻧﻘﺎﺭﻥ ﻭﻧﻘﻴﺲ ﺑﻘﻮﺍﻋﺪ ﺍﳌﻨﻄﻖ‪ ،‬ﺍﷲ ﻭﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻷُﺧﺮﻯ‪ ،‬ﺣﱴ ﳝﻜﻦ ﺃ ﹾﻥ ﻧﻘﻮﻝ‬
‫ﺇﻧﻪ ﻻ ﻳﻮﺟﺪ ﻟﻪ ﻧﻈﲑ ‪ ..‬ﻭﺃﻳﻦ "ﻻ ﻳﻮﺟﺪ" ﻫﺬﺍ ﺍﻟﻨﻈﲑ‪ ،‬ﺃﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺃﻡ ﻋﻠـﻰ ﺍﻷﺭﺽ؟ ‪..‬‬
‫ﻭﻫﻞ ﺫﻫﺒﻨﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﺭﺃﻳﻨﺎ ﻛﻞ ﻣَﻦ ﻓﻴﻬﺎ‪ ،‬ﺃﻡ ﻃﹸﻔﻨﺎ ﰲ ﺍﻷﺭﺽ ﻭﻋﺮﻓﻨﺎ ﻛﻞ ﻣَﻦ ﻋﻠﻴﻬﺎ؟‬
‫‪ ..‬ﻭﺍﳊﻖ ﻫﻮ‪ ،‬ﺇ ﱠﻥ ﺍﻟﻨﻈﲑ ﻭﺍﻟﺸﺮﻳﻚ ﻛﺎﻥ ﺃﺣﺪ ﺍﻷﻭﺛﺎﻥ ﺍﻟﱵ ﻛﺴﺮﻫﺎ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺣﺮﻗﻮﻫـﺎ‬
‫ﺑﺎﻟﻨﺎﺭ)‪.(٢‬‬
‫‪ -٦‬ﻟﺬﻟﻚ ﺃﺗﻮﺳﻞ ﺇﻟﻴﻜﻢ ﰲ ﳏﺒﺔ ﺍﷲ ﻧﻔﺴﻪ ﺃ ﹾﻥ ﹸﲤﻴﱢﺰﻭﺍ ﺑﲔ ﺃﻧﻮﺍﻉ ﺍﳌﻌﺮﻓـﺔِ؛ ﻷﻥ‬
‫ﺍﳌﻌﺮﻓ ﹶﺔ ﺷﺠﺮ ﹲﺓ ﻋﻈﻴﻤ ﹲﺔ ﺃﻛﻞ ﻣﻨﻬﺎ ﺁﺩﻡ ﻭﺣﻮﺍﺀ‪ .‬ﻭﺑﻴﻨﻤﺎ ﻻ ﺗﺰﺍﻝ ﺍﻟﺒﺸﺮﻳﺔ ﺗﺄﻛﻞ ﻣﻨـﻬﺎ ﻛـﻞ‬
‫ﻳﻮﻡﹴ‪ ،‬ﻓﺈﻬﻧﺎ ﲤﺰﺝ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﺑﺎﳋﻄﻴﺌﺔ‪ ،‬ﻓﺘﺤﺼُﺪ ﻣِﻦ ﲦﺎﺭ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ﻣﻌﺮﻓﺔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‬
‫ﻣﻌﹰﺎ‪ .‬ﻣﻌﺮﻓﺔ ﺍﻟﺸﺮ ﻣﺜﻞ ﺍﻟﻘﺘﻞ ﻭﺍﳊﺴﺪ ﻭﺳﺎﺋﺮ ﺍﻟﺸﺮﻭﺭ؛ ﻷﻬﻧﺎ ﻣﻌﺮﻓ ﹲﺔ ﻋﺎﺭﻳ ﹲﺔ ﻋـﻦ ﺍﶈﺒـﺔ‪.‬‬
‫ﻭﻣﻌﺮﻓﺔ ﺍﳋﲑ ﻣﺜﻞ ﻃﻠﺐ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺴﻌﻲ ﺍﻟﺪﺍﺋﻢ ﻟﻄﻠﺐ ﻣﺎ ﻫﻮ ﻧﺎﻓﻊ ﻭﺻـﺎﱀ ﻭﻣﻘﺎﻭﻣـﺔ‬
‫ﺍﻟﺸﺮﻭﺭ‪ .‬ﻭﻭﺍﺟﺒﻨﺎ ﺣﺴﺐ ﺗﻌﻠﻴﻢ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻫﻮ ﺃ ﹾﻥ ﻧﺪﺭﻙ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ‬
‫ﺗُﻮﻟﹶﺪ ﻣِﻦ ﺍﶈﺒﺔ‪ ،‬ﻭﺑﲔ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﺎﺭﻳﺔ ﻋﻨﻬﺎ؛ ﻷ ﱠﻥ ﻫﺬﺍ ﻫﻮ ﻭﺍﺟﺒﻨﺎ ﺍﻷﻭﱠﻝ ﺍﻟﺬﻱ ﻧﺘﻌﻠﱠﻤـﻪ ﰲ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﻨُﺴﻜﻴﺔ)‪(٣‬؛ ﻷﻧﻨﺎ ﻧﺄﺧﺬ ﻫﺬﻩ ﺍﻟﺒﺬﺭﺓ ﺍﳌﻘﺪﱠﺳﺔ )ﺃﻱ ﺑﺬﺭﺓ ﺍﻟﺘﻤﻴﻴﺰ(‪ ،‬ﰲ ﺳِﺮ ﺍﳌﻌﻤﻮﺩﻳﺔ‪،‬‬

‫)‪ (١‬ﺍ ﹶ‬
‫ﳊ ْﺪﺱُ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻫﻮ ﺍﻟﻈﻦ ﻭﺍﻟﺘﺨﻤﲔ‪ ،‬ﻭﰲ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻫﻮ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﻫﻮ ﻓﻌ ﹲﻞ ﻋﻘﻠ ٌﻲ ﻳُﺴﺘﺨﺪﱠﻡ ﰲ ﺍﻟﻘﻴﺎﺱ‪ ،‬ﻭﺇﲨﺎ ﹰﻻ ﻫﻮ‬
‫ﺳﺮﻋﺔ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻌﻠﻮ ﹴﻡ ﺇﱄ ﳎﻬﻮﻝﹴ‪ ،‬ﻭﲝﺴﺐ ﺩﻳﻜﺎﺭﺕ‪ ،‬ﻫﻮ ﺗﺼﻮ ٌﺭ ﻳﻨﺸﺄ ﻋﻦ ﻧﻮﺭ ﺍﻟﻌﻘﻞ ﻭﺣﺪﻩ‪ ،‬ﺣﻴﺚ ﻳﺴﺘﻄﻴﻊ ﻛﻞ‬
‫ﺱ ﺃﻧﻪ ﻣﻮﺟﻮﺩٌ‪ ،‬ﻭﺇﻧﻪ ﻳﻔﻜﺮ‪ ،‬ﻭﺇﻧﻪ ﻟﻴﺲ ﻟﻠﻜﺮﺓ ﺇ ﱠﻻ ﺳﻄ ٌﺢ ﻭﺍﺣﺪ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷُﻣﻮﺭ‪ .‬ﺭﺍﺟﻊ ﺩ‪.‬‬‫ﳊ ْﺪ ﹺ‬
‫ﺇﻧﺴﺎﻥ ﺃﻥ ﻳﺪﺭﻙ ﺑﺎ ﹶ‬
‫ﻣﺮﺍﺩ ﻭﻫﺒﺔ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻔﻠﺴﻔﻲ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ١٩٧٩‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﳉﺪﻳﺪﺓ ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ ﺹ‪ ١٦٧‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫)‪ (٢‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻓﻌﻞ ﻣﻮﺳﻲ ﺍﻟﻨﱯ‪ ،‬ﺑﺎﻟﻌﺠﻞ ﺍﻟﺬﻱ ﺻﻨﻌﻪ ﺍﻟﺸﻌﺐ‪ ،‬ﺭﺍﺟﻊ ﺧﺮﻭﺝ ‪) ٢٠ :٣٢‬ﰒ ﺃﺧﺬ ﺍﻟﻌﺠﻞ ﺍﻟﺬﻱ‬
‫ﺻﻨﻌﻮﺍ ﻭﺃﺣﺮﻗﻪ ﺑﺎﻟﻨﺎﺭ ﻭﻃﺤﻨﻪ ﺣﱴ ﺻﺎﺭ ﻧﺎﻋﻤﺎﹰ‪ ،‬ﻭﺫﺭﺍﻩ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺎﺀ ﻭﺳﻘﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ(‪.‬‬
‫)‪ (٣‬ﻳﻌﺘﺒﱢﺮ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻘﺒﻄﻲ ﺃ ﱠﻥ ﺍﻟﻨﺎﺳﻚ ﺍﳊﻘﻴﻘﻲ ﻫﻮ "ﻻﺑﺲ ﺍﻟﺼﻠﻴﺐ"‪ ،‬ﻓﺎﻟﻨﺎﺳﻚ ﻫﻮ ﻛﻞ ﻣﺴﻴﺤﻲ ﳚﺎﻫﺪ ﻟﻴﺤﻔﻆ ﻭﺻﻴﺔ‬
‫ﺍﳌﺴﻴﺢ ﺑﺈﳝﺎﻥ ﻭﺣﺐ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻮﺻﻴﺔ ﻫﻲ ﺃﺳﺎﺱ ﺍﳌﹸﻤﺎﺭﺳﺔ ﺍﻟﻨُﺴﻜﻴﺔ‪ ،‬ﻓﻘﺪ ﺃﹸﺿﻴﻔﺖ ﺇﱄ ﺍﻟﻨﻌﻤﺔ ﻟﻜﻲ ﲢﻔﻆ ﺍﻟﻨﻌﻤﺔ‪،‬‬
‫ﻣﻊ ﻣﻼﺣﻈﺔ ﺃﻥﱠ ﺍﻟﻨﱡﺴﻚ ﻻ ﻳُﻌﻴﺪ ﺍﻹﻧﺴﺎﻥ ﺇﱄ ﺍﷲ‪ ،‬ﺑﻞ ﺍﳌﺴﻴﺢ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻱ ﻳُﻌﻴﺪ ﺍﻹﻧﺴﺎﻥ ﺇﱄ ﺍﷲ‪ .‬ﻭﺍﻟﻜﻠﻤﺔ‬
‫ﺍﻟﻴﻮﻧﺎﻧﻴﺔ "ﺍﻟﻨﱡﺴﻚ" ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﻟﻴﻮﻧﺎﱐ‪  .Askew :‬ﺃﻱ ﺍﻟﺘﺪﺭﻳﺐ ﻋﻠﻰ ﺷﻲﺀ ﻣﺜﻞ ﺍﻟﺮﻳﺎﺿﺔ ﻭﻓﻨﻮﻥ ﺍﻟﻘﺘﺎﻝ‪ .‬ﻭﻟﻘﺪ‬
‫ﺐ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﳌﻌﺮﻓ ﹶﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﳓﻮ ﺍﶈﺒﺔ‪،‬‬
‫ﻭﻧُﻤﺴﺢ ﺑﺎﳌﲑﻭﻥ ﺍﳌﹸﻘﺪﱠﺱ؛ ﻟﻜﻲ ﺗﻘﻮﺩ ﻣﻮﺍﻫ ُ‬
‫ﻕ ﺍﻟﻮﺍﻫﺐ ﺍﳊﻴﺎﺓ ﻟﻠﻌﺎﱂ )ﻳﻮﺣﻨـﺎ ‪:٦‬‬ ‫ﻭﻧﺘﻐ ﱠﺬﻯ ﺑﺎﻟﻘﹸﻮﺕ ﺍﻟﺴﻤﺎﺋﻲ‪ ،‬ﺧﺒﺰ ﺍﷲ ﺍﻟﻨﺎﺯﻝ ﻣِﻦ ﻓﻮ ﹴ‬
‫‪ ،(٣٣‬ﻟﻜﻲ ﺑﺎﳊﻴﺎﺓ ﰲ ﺍﳌﺴﻴﺢ ﻧﻨﺎ ﹸﻝ ﻣﻌﺮﻓ ﹰﺔ ﺃﻋﻈﻢ ﻣِﻦ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﳓﺼﻞ ﻋﻠﻴﻬﺎ ﺑـﺎﻟﺘﻌﻠﻴﻢ‬
‫ﻭﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ ﺍﻟﻨﺎﻓﻌﺔ‪.‬‬

‫ﺍﳌﻌﺮﻓ ﹸﺔ ﺍﻟﱵ ﺗُﻮﻟﹶﺪ ﻣِﻦ ﺍﶈﺒﺔ‪:‬‬

‫‪ -٧‬ﺗُﻮﻟﺪ ﺍﳌﻌﺮﻓﺔ ﺃﻭ ﹰﻻ ﻣﻦ ﺇﺩﺭﺍﻙ ﺍﻷُﻣﻮﺭ ﺍﳊﺴﻴﺔ ﻭﺍﳌﺮﺋﻴـﺔ‪ ،‬ﻭﺃﻭﱠﻝ ﺃﺩﻭﺍﺕ ﻫـﺬﻩ‬
‫ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺍﻟﻜﻠﻤﺎﺕ ﻭﻟﹸﻐﺔ ﺍﻟﺒﺸَﺮ‪ .‬ﻭﳎﺎﻻﺕ ﻫﺬﻩ ﺍﳌﻌﺮﻓـﺔ ﺍﳋﻠﻴﻘـﺔ ﺍﳌﻨﻈـﻮﺭﺓ‪ ،‬ﺃﻱ ﺍﳌﻴـﺎﻩ‬
‫ﻭﺍﻷﺷﺠﺎﺭ ﻭﺍﳉﺒﺎﻝ‪ ..‬ﻭﻋﻨﺪﻣﺎ ﺗﺘﺪﺭﺝ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﻭﺗﻨﺘﻘﻞ ﻣﻦ ﺍﻷُﻣﻮﺭ ﺍﳊﺴﻴﺔ ﺍﳌﺮﺋﻴـﺔ ﺇﱃ‬
‫ﺍﻷُﻣﻮﺭ ﺍﻷﻋﻠﻰ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﺗﺘﺤﻮﻝ ﳎﺎﻻﺕ ﺍﳌﻌﺮﻓﺔ ﺍﳊﺴﻴﺔ ﺇﱃ ﻋﻘﻠﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﺗُﺤـﻮﱢﻝ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﳌﺎﺩﻳﺎﺕ ﺇﱃ ﺭﻣﻮﺯ ﻭﻋﻼﻣﺎﺕ‪ ،‬ﻭﺗﻀﺎﻑ ﺇﱃ ﺍﳌﻌﺎﱐ ﺍﳊﺴﻴﺔ ﺍﳌﻌﺎﱐ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ‬
‫ﺳﻠﻤﻬﺎ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻧﻔﺴﻪ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺮﱡﺳﻞ ﺍﻟﻘﺪﻳﺴﲔ‪.‬‬
‫‪ -٨‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ ،‬ﻓﺎﻟﺒﻨﻮ ﹸﺓ ﻫﻲ ﺣﻘﻴﻘ ﹲﺔ ﺟﺴﺪﺍﻧﻴﺔ ﻭﻣﺮﺋﻴﺔ ﻧﺮﺍﻫﺎ ﺣﺎﺩﺛ ﹰﺔ ﻛـﻞ‬
‫ﻳﻮ ﹴﻡ ﰲ ﺣﻴﺎﺗﻨﺎ ‪ ..‬ﻓﻨﺤﻦ ﲨﻴﻌﹰﺎ ﻛﻨﺎ ﰲ ﻳﻮ ﹴﻡ ﻣِﻦ ﺍﻷﻳﺎﻡ ‪ -‬ﻭﺭﲟﺎ ﻻ ﻧﺰﺍﻝ ‪" -‬ﺍﻷﺑﻨﺎﺀ" ﻟﻮﺍﻟﺪﻳﻦ‬
‫ﺏ ﻭﹸﺃﻡﹴ‪ ،‬ﻭﻫـﻲ‬ ‫‪ ..‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺒﻨُﻮﺓ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺍﻟﱵ ﳓﺼﻞ ﻋﻠﻴﻬﺎ ﲨﻴﻌﹰﺎ ﺑﺎﻟﻮﻻﺩﺓ ﻣِـﻦ ﺃ ﹴ‬
‫ﻣﻌﺮﻓ ﹲﺔ ﻋﺎﻣ ﹲﺔ ﻳﻌﺮﻓﻬﺎ ﺳﺎﺋﺮ ﺍﻟﺒﺸَﺮ‪ ،‬ﻭﻫﻲ ﺧﺎﺻ ﹲﺔ ﺑﺎﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺗﺮﺗﻔﻊ ﺇﱃ ﺩﺭﺟ ٍﺔ ﺃﻋﻠﻰ‬
‫ﺑﺴﺒﺐ ﻋﻄﻴﺔ ﺍﻟﺘﺒﲏ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻳﺘﻌﺬﺭ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺃ ﹾﻥ ﺗُﻘﺪﱢﻡ ﺃﻭﻻﺩﹰﺍ ﻭﺑﻨﺎﺗـﹰﺎ‪.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﻳﻌﺮﻑ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻋﺠﺰﻫﻢ ﻋﻦ ﺍﻹﳒﺎﺏ‪ ،‬ﳚﺪﻭﻥ ﰲ ﺃﺑﻨﺎﺀ ﺍﻵﺧﺮﻳﻦ َﻣ ْﻦ ﻳﺼـﹸﻠﺢ‬
‫ﺐ ﻟـﻪ ﻫـﺬﻩ‬ ‫ِﻷ ﹾﻥ ﻳﻜﻮﻥ "ﺍﺑﻨﹰﺎ" ﺑﺎﻟﺘﺒﲏ ‪ ..‬ﻭﻳﻨﺎﻝ ﺫﻟﻚ ﺍﻻﺑﻦ ﻛﻞ ﻣﺎ ﳜﺺ ﺍﻟﺬﻱ َﻭﻫَـ َ‬

‫ﻭﺭﺩ ﺍﻟﻔﻌﻞ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺳﻔﺮ ﺃﻋﻤﺎﻝ ﺍﻟﺮﺳﻞ ‪ .١٦: ٢٤‬ﻭﻫﻮ ﻓﻌﻞ ﺷﺎﺋﻊ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺎﻟﻨﺎﺳﻚ ﻫﻮ‬
‫ﺍﳌﺘﺪﺭﺏ ﻋﻠﻰ ﺍﻟﺮﻳﺎﺿﺔ ﻭﺍﻟﻘﺘﺎﻝ‪ ،‬ﺃﻱ ﺿﺒﻂ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﻨﺴﻚ ﺍﻟﺼﺤﻴﺢ ﻫﻮ‪ :‬ﺗﺪﺭﻳﺐ ﻋﻠﻰ ﺳﻠﻮﻙ ﻣﻌﲔ ﺻﺎﱀ‪ ،‬ﻻ ﻳﻨﺎﻝ ﺑﻪ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻜﺎﻓﺄﺓ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﺑﻞ ﻳﺆﻫﻞ ﻧﻔﺴﻪ ﻟﻠﺒﻘﺎﺀ ﰲ ﺍﻟﺼﻼﺡ ﺍﻹﳍﻲ‪ ،‬ﺃﻱ ﻧﻌﻤﺔ ﺍﷲ‪ .‬ﳓﻦ ﻧﺼﻮﻡ ﻭﻧﺼﻠﻲ‬
‫ﻻ ﻟﻜﻲ ﻧﻨﺎﻝ ﺷﻴﺌﹰﺎ ﰲ ﺍﳌﻘﺎﺑﻞ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺘﺐ ﻣﺮﻗﺲ ﺍﳌﺘﻮﺣﺪ ﻛﺘﺎﺑﻪ "ﺿﺪ ﺍﻟﺬﻳﻦ ﻳﻈﻨﻮﻥ ﺃﻬﻧﻢ ﺑﺎﻷﻋﻤﺎﻝ ﻳﻨﺎﻟﻮﻥ ﻣﻠﻜﻮﺕ‬
‫ﺍﻟﺴﻤﻮﺍﺕ"‪.‬‬
‫"ﺍﻟﺒﻨﻮﺓ"‪ ،‬ﺑﻞ ﻳﺮﺙ ﺍﺳﻢ ﻭﺍﻟﺪﻩ ﺑﺎﻟﺘﺒﲏ‪ ،‬ﻭﺗﺼﺒﺢ ﻟﻪ ﻛﻞ ﺣﻘﻮﻕ ﺍﻻﺑﻦ ﺍﻟﻄﺒﻴﻌﻲ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ﺗُﻌﻠﱢﻤﻨﺎ ﻫﺬﻩ ﺍﳌﹸﻤﺎﺭﺳﺔ ﺍﻟﱵ ﺗﻌﻠﻮ ﻓﻴﻬﺎ ﻋﻼﻗﺔ ﺍﻟﺘﺒﲏ ﻋﻠﻰ ﻣﺎ ﺗُﻘﺪﱢﻣﻪ ﺍﻷﺟﺴﺎﺩ ﻭﻗـﻮﺓ‬
‫ﺍﻹﳒﺎﺏ ﻣِﻦ ﻋﻼﻗﺔٍ‪ ،‬ﺻﺎﺭ ﻣِﻦ ﺍﻟﺴﻬﻞ ﻋﻠﻴﻨﺎ ﺃ ﹾﻥ ﻧﻔﻬﻢ – ﺑﺎﳌﻘﺎﺭﻧﺔ ‪ -‬ﻛﻴﻒ ﳚﻮﺩ ﺍﷲ ﻋﻠﻴﻨﺎ‬
‫ﺑﻌﻄﻴﺔ "ﺍﻟﺘﺒﲏ" ﰲ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺭﺑﻨﺎ؟ ‪ ...‬ﻭﻫﻨﺎ ﳚﺐ ﺃ ﹾﻥ ﻧﻘﻮﻝ ﺇ ﱠﻥ ﺍﻟﻌﻼﻗﺔ ﺍﳉﺪﻳﺪﺓ ﺑﲔ‬
‫ﺍﻷﺏ ﻭﺍﺑﻨﻪ ﺑﺎﻟﺘﺒﲏ‪ ،‬ﻗﺪ ﺍﺭﺗﻔﻌﺖ ﻓﻮﻕ ﻣﺎ ﺗُﻘﺪﱢﻣﻪ ﺍﻟﻌﻼﻗﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﺇﱃ ﻣﺎ ﻫﻮ ﻏﲑ‬
‫ﻃﺒﻴﻌﻲ‪ ،‬ﺇﱃ ﻋﻼﻗﺔ ﳏﺒﺔ ‪ ..‬ﻭﻋﻨﺪﻣﺎ ﹸﲢﻮﱢﻝ ﺍﶈﺒ ﹸﺔ ﺷﻴﺌﺎﹰ‪ ،‬ﺃﻭ ﺷﺨﺼﺎﹰ‪ ،‬ﺗﺼﲑ ﺍﻟﻌﻼﻗﺔ ﺃﻗﻮﻯ ﻣِﻦ‬
‫ﺭﺍﺑﻄﺔ ﺍﻟﻠﺤﻢ ﻭﺍﻟﺪﻡ‪ ،‬ﻣﺜﻞ ﻋﻼﻗﺔ ﳏﺒﺔ ﻳﻮﻧﺎﺛﺎﻥ ﻟﺪﺍﻭﺩ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﺮﻑ ﺇ ﱠﻥ ﺩﺍﻭﺩ ﻫﻮ ﺍﳌﻠﻚ‬
‫ﺍﳌﹸﺮَﺗﻘﹶﺐ‪ ،‬ﻭﻟﻜﻨﻪ ﺃﺣﺒﻪ ﺑﺴﺒﺐ ﻣﺎ ﺭﺁﻩ ﻓﻴﻪ‪ ،‬ﺭﻏﻢ ﺃﻧﻪ ﻛﺎﻥ ﻫﻮ ﺍﳌﹸﺮﺷﱠﺢ ﻟﻜﺮﺳـﻲ ﺍﳌﹸﻠـﻚ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﺮﻑ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﻓﻀﱠﻞ ﺩﺍﻭﺩ ﻋﻠﻰ ﻧﻔﺴﻪ )ﺭﺍﺟﻊ ‪١‬ﺻـﻢ‬
‫‪ ،(١٨‬ﻭﻣﺜﻞ ﳏﺒﺔ ﺍﻟﻨﱯ ﻫﻮﺷﻊ ﻟﺰﻭﺟﺘﻪ ﺍﻟﺰﺍﻧﻴﺔ‪ ،‬ﻭﻋﻮﺩﺗﻪ ﺇﻟﻴﻬﺎ ﻟﻜﻲ ﻳﺮﻓﻊ ﻋﺎﺭ ﺯﹺﻧﺎﻫﺎ )ﺭﺍﺟﻊ‬
‫ﻫﻮﺷﻊ ﺍﻹﺻﺤﺎﺣﺎﺕ ﻣﻦ ‪ ١‬ﺇﱃ ‪ .. (٣‬ﻭﻫﺆﻻﺀ ﲨﻴﻌﹰﺎ ﻛﺎﻧﺖ ﳍﻢ ﺍﶈﺒﺔ ﺍﻟﱵ ﲣﻠﻖ ﺍﻟﺮﺍﺑﻄﺔ‬
‫ﺍﻷﻗﻮﻯ ﻣِﻦ ﺭﺍﺑﻄﺔ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻭﲡﻌﻞ ﺍﳌﻌﺮﻓﺔ ﺧﺎﺩﻣﺔ ﻟﻠﻤﺤﺒﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﻟﺴﻴﺪ ﺍﻟﺬﻱ ﻳﺴـﻮﺩ‬
‫ﻋﻠﻰ ﻗﻮﺓ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﺘﻤﻴﻴﺰ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻋﻨﺪﻣﺎ ﺗﺘﻄﻮﺭ ﺍﻟﻌﻼﻗﺔ ﺑﻮﺍﺳﻄﺔ ﺍﶈﺒﺔ ﺗﺘﻐﲑ ﻣﻌﺎﱐ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻓﺎﻟﺒﻨﻮﺓ ﺍﻟﻄﺒﻴﻌﻴﺔ‬
‫ﺑﺎﻟﻮﻻﺩﺓ ﺗﺼﺒﺢ ﳐﺘﻠﻔﺔ ﻋﻦ ﺍﻟﺒﻨﻮﺓ ﺑﺎﻟﺘﺒﲏ‪ ،‬ﺭﻏﻢ ﺃ ﱠﻥ ﻛﻼﳘﺎ ﻳﻮﺻﻒ ﺑﺎﺳﻢ ﺍﻟﺒﻨﻮﺓ‪ ،‬ﻭﻋﻨـﺪﻣﺎ‬
‫ﺟﺎﺀ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺑﺒﺸﺎﺭﺓ ﺍﳊﻴﺎﺓ )ﺇﳒﻴﻞ ﺍﳊﻴﺎﺓ( َﺣﻮﱠﻝ ﻣﻌﺎﱐ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳊﺴﻴﺔ‪ ،‬ﻭﺃﻋﻄﻰ ﳍﺎ‬
‫ﺍﳌﻀﻤﻮﻥ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻭﺧﻠﻖ ﳍﺎ ﺍﻟﺮﻣﻮﺯ ﺍﻟﱵ ﺗﻌﺒﱢﺮ ﻋﻦ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻫﻜﺬﺍ ﻧﻘﻞ ﺍﻟﺘﺒﲏ ﻣﻦ ﻣﻌﻨـﺎﻩ‬
‫ﺍﳊﺴﻲ ﺇﱃ ﻣﻌﻨﺎﻩ ﺍﻹﳒﻴﻠﻲ‪ ،‬ﻭﻣِﻦ ﺍﻟﻮﻻﺩﺓ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺇﱃ ﺍﻟﻮﻻﺩﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ ،‬ﻭﻗﺪ ﻓﻌﻞ ﻫﺬﺍ‬
‫ﻋﻨﺪﻣﺎ ﻭُِﻟ َﺪ ﻫﻮ ﺑﺎﳉﺴﺪ ﻭﻻﺩ ﹰﺓ ﺭﻭﺣﺎﻧﻴﺔﹰ‪ ،‬ﺃﻱ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻟﻜﻲ ﻳُﺸﺮﻙ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸـﺪﺱ‬
‫ﰲ ﺗﻜﻮﻳﻦ ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳﺪﺓ‪.‬‬

‫ﻣﻨﻄﻖ ﺍﶈﺒﺔ ﻛﻤﺎ ﺳﻠﱠﻤﻪ ﻟﻨﺎ ﺍﻟﺮﺳﻮﻝ ﺑﻮﻟﺲ‪:‬‬

‫‪ -٩‬ﻭﻫﺬﻩ ﻫﻲ ﻗﻮﺍﻋﺪ ﻣﻨﻄﻖ ﻣﻌﺮﻓﺔ ﺍﶈﺒﺔ ﻛﻤﺎ ﻗﺪﱠﻣﻬﺎ ﺭﺳﻮﻝ ﺍﳌﺴﻴﺢ ﰲ ﺇﳚـﺎ ﹴﺯ‬
‫ﻼ‪" :‬ﺍﶈﺒ ﹸﺔ ﺗﺘﺄﱏ" )‪١‬ﻛﻮﺭ ‪(٤ :١٣‬؛ ﻷﻬﻧﺎ ﺗﺘﻄﻠﻊ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ ﻣﺜـﻞ ﳏﺒـﺔ ﺍﻷُﻡ‬ ‫ﺷﺪﻳ ٍﺪ ﻗﺎﺋ ﹰ‬
‫ﻼ ﻛﺒﲑﹰﺍ ﻧﺎﻓﻌﺎﹰ‪ ،‬ﻭﻟﺬﻟﻚ ﺗـﺮﺍﻩ‬ ‫ﺍﻟﱵ ﺗﻐﺴﻞ ﻗﺬﺍﺭﺓ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻌﺎﺟﺰ‪ ،‬ﻭﺗﺄﻣﻞ ﺃﻬﻧﺎ ﺳﻮﻑ ﺗﺮﺍﻩ ﺭﺟ ﹰ‬
‫ﺑﻌﲔ ﺍﶈﺒﺔ‪ ،‬ﻭﰲ ﺭﺟﺎ ٍﺀ ﺗﻌﺘﲏ ﺑﻪ ‪ ..‬ﻭﻫﻨﺎ‪ ،‬ﺃﻧﺎ ﹸﺓ ﺍﶈﺒﺔِ‪ ،‬ﻫﻲ ﻣﻨﻄ ُﻖ ﺍﶈﺒﺔِ؛ ﻷﻥ ﺍﶈﺒـ ﹶﺔ ﺗـﺮﻯ‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻟﻴﺲ ﻛﻤﺎ ﻳﺮﺍﻩ ﺍﻟﻔﻼﺳﻔﺔ‪ ..‬ﻭﻟﻮ ﻗﺎﻟﺖ ﺍﻷُﻡ‪ :‬ﻭﻛﻴﻒ ﺃﻋﺮﻑ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﺭﺟ ﹰ‬
‫ﻼ‬
‫ﺖ ﺍﻟﺸﻜﻮﻙ ﺍﻟﻌﺎﻗﻠـﺔ‬ ‫ﺿ َﻌ ْ‬
‫ﻓﺎﺿﻼﹰ؟ ‪ ..‬ﺭﲟﺎ ﺻﺎﺭ ﻟﺼﹰﺎ ﺃﻭ ﻗﺎﺗﻼﹰ‪ ،‬ﻭﺭﲟﺎ ﻗﺘﻠﲏ ﺃﻧﺎ ﻧﻔﺴﻲ‪ ،‬ﻭﻭ َ‬
‫ﻣﻜﺎﻥ ﺍﻟﺮﺟﺎﺀ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﺳﺎﺩﺕ ﻋﻠﻰ ﺃﻓﻜﺎﺭﻫﺎ ﺍﻟﺸﻜﻮﻙ‪ ،‬ﲢﻮﱠﻟﺖ ﺍﳌﻌﺮﻓﺔ ﺇﱃ ﻗﻮ ٍﺓ ﺗﻘﺘﻞ‬
‫ﻀﻴﱢﻊ ﻃﻮﻝ ﺍﻷﻧﺎﺓ‪.‬‬‫ﺴﺪُ ﺍﻟﺮﺟﺎﺀ ﻭُﺗ َ‬
‫ﺍﶈﺒﺔ‪ ،‬ﻭﺗُﻔ ِ‬
‫ﺗﻐ ﱢﺬﻱ ﺍﶈﺒ ﹸﺔ ﺍﻟﻔﻜ َﺮ ﺑﺎﻟﺮﺟﺎﺀ‪ ،‬ﻭﲡﻌﻞ ﺍﻟﺮﻓﻖ ﻭﺍﳊﻨﺎﻥ ﻫﻮ ﺟﻮﻫﺮ ﺍﻹﺩﺭﺍﻙ ﻻ ﺳﻴﻤﺎ‬
‫ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺇﺩﺭﺍﻙ ﺍﻟﻄﻔﻞ ﺃﻭ ﺍﻟﺼﱯ ﻗﻠﻴﻼﹰ‪ ،‬ﺃﻭ ﻋﻨﺪﻣﺎ ﻳﻌﺠﺰ ﻋﻦ ﺍﻟﻔﻬﻢ؛ ﻷﻥ ﺭﻓﻖ ﺍﳌﹸﻌﻠﱢـﻢ‬
‫ﻼ‬
‫ﻫﻮ ﻣﺜﻞ ﺭﻓﻖ ﺍﻷُﻡ‪ ،‬ﻳﺮﻯ ﺍﳌﺴﺘﻘﺒ ﹶﻞ ﺑﺮﺟﺎ ٍﺀ ﰲ ﳕﻮ ﺍﻟﻌﺎﺟﺰ‪ ،‬ﻭﻛﻤﺎﻝ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺬﻱ ﻳﻨﻤﻮ ﻗﻠﻴ ﹰ‬
‫ﻼ ﻣﻊ ﺍﻷﻳﺎﻡ‪.‬‬
‫ﻗﻠﻴ ﹰ‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ‪" :‬ﺍﶈﺒ ﹸﺔ ﻻ ﲢﺴﺪ" )‪١‬ﻛﻮﺭ ‪ ،(٤ :١٣‬ﻭﳓﻦ ﻧﻘﻮﻝ ﺇ ﱠﻥ "ﺍﳌـﻮ َ‬
‫ﺕ‬
‫ﺩﺧﻞ ﺇﱄ ﺍﻟﻌﺎﱂ ﲝﺴﺪ ﺇﺑﻠﻴﺲ" )ﺳﻔﺮ ﺍﳊﻜﻤـﺔ ‪ ،٢٤ - ٢٣ :٢‬ﻭﺻـﻼﺓ ﺍﻟﺼُـﻠﺢ(‪..‬‬
‫ﻭﺍﳊﺴ ُﺪ ﻫﻮ ﺷﻬﻮﺓ ﺍﻟﺘﺴﻠﻂ ﺍﻟﱵ ﺗﺮﻳﺪ ﺃ ﹾﻥ ﺗﻨﺎﻝ ﻣﺎ ﻟﻴﺲ ﳍﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﻏﺒـﺔ ﰲ ﺃ ﹾﻥ ﻧُـﺰﺍﺣﻢ‬
‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻧُﺼﺒﺢ ﻣﺜﻠﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﻋﺠﺰﻧﺎ ﻋﻦ ﺫﻟﻚ ﲢﻮﱠﻝ ﺍﳊﺴﺪ ﺇﱃ ﺑﺌﺮ ﺷ ﹴﺮ ﻳﻔﻴﺾ ﺑﺎﳌﺮﺍﺭﺓ‬
‫ﻭﺍﻻﻧﺸﻘﺎﻕ ‪ ..‬ﻭﻛﻢ ﺯﺭﻉ ﺍﳊﺴ ُﺪ ﻣِﻦ ﺃﺷﻮﺍ ٍﻙ ﺣﱴ ﺑﻴﻨﻨﺎ ﳓﻦ ﺍﻟﺬﻳﻦ ﻧﻠﺒَﺲ ﺻـﻠﻴﺐ ﺭﺑﻨـﺎ‬
‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺑﺎﻟﺼﻠﻴﺐ ﻗﺘﻞ ﻗﻮﺓ ﺍﳊﺴﺪ ﻋﻨﺪﻣﺎ ﹶﻗﺪﱠﻡ ﺫﺍﺗﻪ ﻷﺟﻠﻨـﺎ ‪ ..‬ﻭﺍﶈﺒـﺔ ﻻ‬
‫ﲢﺴﺪ‪ ،‬ﻷﻬﻧﺎ ﺗُﻌﻄﻲ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺗُﻌﻄﻲ‪ ،‬ﻓﻬﻲ "ﻻ ﺗﺘﻔﺎﺧﺮ"‪ ،‬ﻭﻫﻲ ﻛﻤﺎ ﻳﻘـﻮﻝ ﺍﻟﺮﺳـﻮﻝ ﻻ‬
‫ﺦ ﺑﺎﻟﻌﻠﻢ ﺍﻟﺒﺎﻃﻞ" )‪١‬ﻛﻮ ‪ .. (٤ :١٣‬ﻻ ﺗﻨﺸﺮ‬ ‫ﺗﺘﻌﻈﻢ ﻭﻻ ﺗﺘﻌﺎﱃ‪ ،‬ﻭﻫﻲ ﻛﺬﻟﻚ "ﻻ ﺗﻨﺘﻔ ُ‬
‫ﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﻻ ﲡﺪ ﰲ ﺳﻘﻄﺎﺕ ﺍﻟﻨﺎﺱ ﻭﺧﻄﺎﻳﺎﻫﻢ ﺳﻮﻯ ﺍﳊﺰﻥ ﻭﺍﻟﺪﻣﻮﻉ‪ ،‬ﻭ َﻣ ْﻦ ﻻ ﻳﺒﻜﻲ‬
‫ﻼ ﱂ ﻳﻌﺮﻑ ﻛﻴﻒ ﻳﺒﻜﻲ ﻋﻠﻰ ﺧﻄﺎﻳﺎﻩ‪ ،‬ﻭﻣَﻦ ﻻ ﻳﻌﺮﻑ ﺧﻄﺎﻳﺎﻩ‪،‬‬ ‫ﻋﻠﻰ ﺧﻄﺎﻳﺎ ﻏﲑﻩ ﻫﻮ ﺃﺻ ﹰ‬
‫ﺐ ﻋﻦ ﻣﻠﻜﻮﺕ ﺍﷲ؛ ﻷﻥ ﺍﷲ ﺍﻟﺬﻱ ﻳﺘﺄﻧﱠﻰ ﻋﻠﻴﻨﺎ‬ ‫ﺑﻞ ﻭﻳﺸﺘﺎﻕ ﳌﻌﺮﻓﺔ ﺧﻄﺎﻳﺎ ﺍﻟﻨﺎﺱ ﻫﻮ ﻏﺮﻳ ٌ‬
‫ﻻ ﻳﻌﺎﻣﻠﻨﺎ ﺣﺴﺐ ﺧﻄﺎﻳﺎﻧﺎ‪ ،‬ﻭﻫﻮ ﻳﺘﺮﻓﻖ ﺑﻨﺎ ﺇﺫ ﻳﺮﻯ ﻓﻴﻨﺎ ﻣﻠﻮﻛﹰﺎ ﻭﻭﺭﺛ ﹰﺔ ﳌﻠﻜﻮﺕ ﳏﺒﺘﻪ ﻣـﻊ‬
 ‫ﺍﺑﻨﻪ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻭﺑﻪ‪.‬‬
‫ﻭﻳُﻜﻮﱢﻥ ﺍﳊﺴﺪ ﻣﻨﻄﻖ ﺍﻟﺒﻐﻀﺔ ﻭﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﻭﻳﻀﻊ ﻟﻪ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﻘﺒﻮﻟﺔ‪ ،‬ﻭﺍﻟﱵ‬
‫ﺗﺪﻭﺭ ﻛﻠﻬﺎ ﺣﻮﻝ ﺗﻔﻀﻴﻞ ﺍﻟﺬﺍﺕ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻜﺸﻒ ﺍﻟﺼﻠﻴﺐ ﻋﻦ ﻣﻨﻄـﻖ‬
‫ﺍﳊﺴﺪ؛ ﻷﻥ ﺍﳊﺴﺪ ﻻ ﳝﻜﻦ ﻣﺼﺎﳊﺘﻪ ﻣﻊ ﺍﻟﺒﺬﻝ‪ ،‬ﺑﻞ ﻳﻘﺘﻠﻪ ﺍﻟﺒﺬﻝ ﺑﻘﻮﺓ ﺻﻠﻴﺐ ﺭﺑﻨﺎ ﻳﺴﻮﻉ‬
‫ﺍﳌﺴﻴﺢ‪ .‬ﻭﻫﻜﺬﺍ ﺗﻐﺮﺱ ﻓﻴﻨﺎ ﺍﻟﻌﺪﺍﻭﺓ ﻗﻮﺍﻋﺪ ﻓﻜﺮﻳﺔ ﻭﻋﻘﻠﻴﺔ ﻧﻈﻦ ﺃﻬﻧﺎ ﺻﺎﳊﺔ ﻭﺟﻴﺪﺓ‪.‬‬
‫‪ -١٠‬ﻓﻤﺎ ﻫﻮ ﻣﻨﻄﻖ ﺍﶈﺒﺔ ﺍﻟﺬﻱ ﻻ ﻳﺴﲑ ﺑﺎﳌﺮﺓ ﻣﻊ ﻣﻨﻄﻖ ﺍﳌﻌﺮﻓـﺔ ﻭﺍﻟﻌﻠـﻮﻡ؟‬
‫ﻭﺍﳉﻮﺍﺏ ﻫﻮ ﻣِﻦ ﻛﻠﻤﺎﺕ ﺍﻟﺮﺳﻮﻝ ﻧﻔﺴﻪ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ‪" :‬ﺍﶈﺒ ﹸﺔ ﻻ ﺗﻄﻠﺐ ﻣﺎ ﻟﻨﻔﺴِﻬﺎ" )‪١‬ﻛﻮ‬
‫‪ ،(٥ :١٣‬ﻭﻻ ﺗﺘﺮﻙ ﺣﻘﻬﺎ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻷﻬﻧﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻜﹸﻒ ﻋﻦ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﺇﺫﺍ ﺗﺮﻛـﺖ‬
‫ﺣﻘﻬﺎ‪ ،‬ﻓ ﹶﻘﺪَﺕ ﺟﻮﻫﺮﻫﺎ‪ ،‬ﻭﻫﻲ ﻻ ﺗﺘﺒﺎﻃﺄ‪ ،‬ﺑﻞ ﺗﻨﺪﻓﻊ ﺑﻘﻮﺓ ﺍﻟﻌﻄﺎﺀ ﻋﺎﺑﺮ ﹰﺓ ﻣﻮﺍﻧﻊ ﺣﻘﻮﻗﻬـﺎ‪،‬‬
‫ﻷﻥ ﺣﻖ ﺍﶈﺒﺔ ﻫﻮ ﰲ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﺃﻣﱠﺎ ﺣﻖ ﺍﳌﻌﺮﻓﺔ ﻏﲑ ﺍﳌﻮﻟﻮﺩﺓ ﻣِﻦ ﺍﶈﺒﺔ‪ ،‬ﻓﻬـﻮ ﺃ ﹾﻥ ﺗﺄﺧـﺬ‪،‬‬
‫ﺡ ﺑﺎﻹﰒ"‪ ،‬ﺃﻱ ﻋﻜﺲ ﻣﺎ ﻳﺬﻛﺮﻩ ﺍﻟﺮﺳﻮﻝ ﻋـﻦ‬ ‫ﻭﻟﺬﻟﻚ ﻓﻬﻲ "ﲢﺘﺪُ‪ ،‬ﻭﺗﻈﹸﻦ ﺍﻟﺴﻮﺀ‪ ،‬ﻭﺗﻔﺮ ُ‬
‫ﺍﶈﺒﺔ‪ ،‬ﻓﻬﻲ "ﻻ ﲢﺘﺪ"‪ ،‬ﺑﻞ ﺗﺘﺄﻧﱠﻲ‪ ،‬ﺗﻌﺮﻑ ﺍﳊﻖ ﲤﺎﻣﺎﹰ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ "ﻻ ﺗﻈﹸـﻦ ﺍﻟﺴـﻮﺀ"‪،‬‬
‫ﻭﻋﻨﺪﻣﺎ ﺗﺮﻯ ﺍﻹ ﹶﰒ ﺗﺒﻜﻲ ﻋﻠﻰ ﺍﳋﺴﺎﺭﺓ‪ ،‬ﻭﺗﺸﺘﻌﻞ ﺑﺎﻟﺮﻏﺒﺔ ﰲ ﺳﺘﺮ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﻫﻲ ﻟـﺬﻟﻚ‬
‫"ﲢﺘﻤﻞ ﻛﻞ ﺷﻲﺀ" ﻛﻤﺎ ﺍﺣﺘﻤﻞ ﺍﻟﻘﺪﻳﺲ ﻣﻜﺎﺭﻳﻮﺱ ﺧﻄﻴﺔ ﺯﺍﻥٍ‪ ،‬ﻭﺟﻠﺲ ﻋﻠﻰ ﺍﳌـﺎﺟﻮﺭ‬
‫ﺍﻟﺬﻱ ﺧﺒﱠﺄ ﻓﻴﻪ ﺯﺍﻧﻴﺔﹰ‪ ،‬ﻟﻜﻲ ﻻ ﻳﻜﺸﻒ ﻋﺎﺭ ﻏﲑﻩ‪ ..‬ﺃﻭ ﻣﺜﻞ ﻣﻮﺳﻰ ﺍﻷﺳﻮﺩ‪ ،‬ﺍﻟﺬﻱ ﲪـﻞ‬
‫ﺐ ﻓﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺇ ﱠﻥ ﺧﻄﺎﻳـﺎﻩ ﺗﺴـﲑ‬ ‫ﻛﻴﺲ ﺍﻟﺮﻣﻞ ﻋﻠﻰ ﻇﻬﺮﻩ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺮﻣﺎﻝ ﺗﺴﻘﻂ ﻣِﻦ ﺛﻘ ﹴ‬
‫ﺧﻠﻔﻪ‪ ،‬ﻭﺭﻓﺾ ﺇﺩﺍﻧﺔ ﻏﲑﻩ ‪ ..‬ﻫﺆﻻﺀ ﻛﺎﻧﺖ ﳍﻢ ﺍﶈﺒﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﱂ ﺗﻜﻦ ﳑﺎﺭﺳﺔ ﺍﻟﺘﻮﺍﺿـﻊ‬
‫ﺻﻌﺒ ﹰﺔ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﻈﻬﺮ ﻟﻨﺎ ﻣﻨﻄﻖ ﺍﶈﺒﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ‪:‬‬
‫ﺃ‪ -‬ﺍﻟﱪﺍﻫﲔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﺗﺮﻓﺾ ﺃ ﹾﻥ ﲡﻌﻞ ﻟﻠﺸﻚ ﺳﻴﺎﺩ ﹰﺓ ﻋﻠﻰ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﺒﺤﺚ ﺍﶈﺒﺔ‬
‫ﺩﺍﺋﻤﹰﺎ ﻋﻦ ﺃﻋﺬﺍ ﹴﺭ ﺗﻘﺪﻣﻬﺎ ﻟﻠﺴﺎﻗﻄﲔ ﻭﺭﺟﺎ ًٍﺀ ﻟﻠﻴﺎﺋﺴﲔ‪ ،‬ﻭﺗﺮﻓﺾ ﺃ ﹾﻥ ﲢﻜﻢ ﻷﻬﻧـﺎ ﻣﺼـﺪﺭ‬
‫ﺍﻟﺮﺟﺎﺀ‪.‬‬
‫ﺏ‪ -‬ﺍﻷﺩﻟﺔ ﺍﻟﺪﺍﻣﻐﺔ ﻋﻠﻰ ﺍﻟﺸﺮ ﻭﺍﳋﻄﻴﺔ ﺗﺼﺒﺢ ﻣﺼﺪﺭﹰﺍ ﻟﻨﺎ ﰲ ﺍﻟﺮﻓﻖ؛ ﻷﻥ ﺍﶈﺒـﺔ ﺗـﺮﻯ‬
‫ﺍﻟﺸﺮ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﺮﺍﻩ ﺑﺸﻜﻞ ﳜﺘﻠﻒ ﻋﻦ ﺭﺅﻳﺔ ﺍﳊﺴﺪ‪ ،‬ﻓﻬﻲ ﻻ ﲣﺎﻑ ﺍﻟﺸﺮ ﻛﻤـﺎ ﳜﺎﻓـﻪ‬
‫ﺍﳊﺴﺪ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﺘﺮﻙ ﺍﻟﺸﺮ ﳛﺮﻕ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﻲ ﺃﻱ ﺍﶈﺒﺔ ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﺗﺘﺸﺒﻪ ﲟﻦ ﻫـﻮ‬
‫ﺍﳊﻴﺎﺓ ﻭﺍﶈﺒﺔ‪ ،‬ﺃﻱ ﺍﻵﺏ ﺍﻟﺴﻤﺎﻭﻱ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﻟﺴﺒﺐ ﺗﺆﻣﻦ ﺑﺎﻻﻧﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﺸﺮ‪.‬‬
‫‪ -١١‬ﻟِﻨﺤﺘﺮﺱ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ﺍﻷﺣﺒﺎﺀ ﻟﺌﻼ ﺗﻜﻮﻥ ﺍﳌﻌﺮﻓ ﹸﺔ ﺍﻟﱵ ﰲ ﻗﻠﻮﺑﻨـﺎ ﻣﻌﺮﻓـ ﹰﺔ‬
‫ﻣﻮﻟﻮﺩ ﹰﺓ ﻣِﻦ ﻛﱪﻳﺎﺀ ﺍﻟﻔِﻜﺮ‪ ،‬ﺃﻭ ﺃ ﹾﻥ ﺗﻜﻮﻥ ﻣﻌﺮﻓ ﹰﺔ ﻧﺎﻓﻌ ﹰﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺧﺎﺻ ﹲﺔ ﺑـﺎﻷُﻣﻮﺭ ﺍﳌﺎﺩﻳـﺔ‬
‫ﻭﺍﳌﻨﻈﻮﺭﺓ ‪ ..‬ﻳﺎ ﻟﻴﺖ ﺍﻟﺮﺏ ﳚﻌﻠﻨﺎ ﳒﻠﺲ ﻋﻨﺪ ﻗﺪﻣﻴﻪ‪ ،‬ﻟﻜﻲ ﻧﺘﻌﻠﻢ ﻣﻨﻄﻖ ﳏﺒـﺔ ﻳﺴـﻮﻉ‬
‫ﻭﻗﻮﺍﻋﺪﻫﺎ ﺍﻷﺑﺪﻳﺔ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﱵ ﺳﻮﻑ ﺗﺪﻭﻡ ﻣﻌﻨﺎ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﺍﻵﺗﻴﺔ‪.‬‬

‫ﻣﻨﻄﻖ ﳏﺒﺔ ﻳﺴﻮﻉ‪:‬‬

‫‪ -١٢‬ﻫﻮ ﺟﺎﺀ ﺇﻟﻴﻨﺎ ﻋﻨﺪﻣﺎ ﱂ ﻧﻜﹸﻦ ﻧﻔﻜﺮ ﻓﻴﻪ ﺃﻭ ﻧﻄﻠﺒﻪ‪.‬‬
‫ﻫﻮ ﻣﺎﺕ ﻷﺟﻠﻨﺎ‪ ،‬ﻷﻥ ﻗﻀﻴﺔ ﺍﳌﻮﺕ ﻻ ﳛﻠﻬﺎ ﺇ ﱠﻻ ﺍﳋﺎﻟﻖ‪.‬‬
‫ﻫﻮ ﺃﻋﻄﺎﻧﺎ ﻛﻞ ﻣﺎ ﻟﻪ‪ ،‬ﺣﱴ ﺟﺴﺪﻩ ﻭﺩﻣﻪ‪ ،‬ﻷﻥ ﳏﺒﺘﻪ ﻻ ﺗﻘﻒ ﻋﻨـﺪ ﺣـﺪﻭ ٍﺩ‪..‬‬
‫ﺹ ﺑﻪ‪..‬‬
‫ﻛﻞ ﻫﺬﺍ ﻭﻏﲑﻩ‪ ،‬ﺍﻟﺬﻱ ﺃﺧﺬﻧﺎﻩ ﰲ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﻟﻪ ﻣﻨﻄ ٌﻖ ﺧﺎ ٌ‬
‫ﺃﻭﱠ ﹰﻻ‪ :‬ﺟﺎﺀ ﺍﷲ‪ ،‬ﻭﺍﻓﺘﻘﺪﻧﺎ ﻣﺜﻞ ﻧﻮ ﹴﺭ ﻳُﺸﺮﻕ ﰲ ﺍﻟﻈﻠﻤﺔ ‪ ..‬ﻫﺬﺍ ﻫﻮ ﻣﻨﻄـﻖ ﳏﺒـﺔ‬
‫ﻳﺴﻮﻉ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺃ ﹾﻥ ﻳُﻨﻜﺮ ﺟﻮﻫﺮﻩ‪ ،‬ﺃﻭ ﻳﻐﻴﱢﺮ ﻃﺒﻴﻌﺘﻪ ﺭﻏﻢ ﺷﺮﻭﺭ ﺍﻹﻧﺴﺎﻥ‪..‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻣﺎﺕ ﻷﺟﻠﻨﺎ‪ .‬ﻓﻌﻨﺪﻣﺎ ﻛﺎﻧﺖ ﻛﻞ ﻭﺳﺎﺋﻠﻨﺎ ﻋﺎﺟﺰ ﹰﺓ ﻋﻦ ﺭﺩ ﺍﳊﻴـﺎﺓ ﺇﻟﻴﻨـﺎ‪،‬‬
‫ﺗﻄﻮﻉ ﻫﻮ ﺣُﺮﹰﺍ ﻭﺍﺧﺘﺎﺭ ﺍﻟﺼﻌﺐ ﻣِﻦ ﺃﺟﻞ ﻏﺎﻳ ٍﺔ ﻋُﻈﻤﻰ‪ ،‬ﻭﱂ ﻳﻔﺼﻞ ﺑﲔ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﻐﺎﻳﺔ‪،‬‬
‫ﺑﻞ ﺟﻌﻞ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﻐﺎﻳﺔ ﻭﺍﺣﺪﹰﺍ ﺑﺎﻟﻌﻄﺎﺀ‪ ،‬ﻭﻫﻜﺬﺍ ﲨﻊ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﻐﺎﻳﺔ ﻣﻌﹰﺎ ﰲ ﺍﻟﺼﻠﻴﺐ؛‬
‫ﺐ ﻭﺳﻴﻠﺔﹲ‪ ،‬ﻭﺍﻟﻘﻴﺎﻣ ﹸﺔ ﻫﻲ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻓﺼﻞ ﻫﺬﺍ ﻋﻦ ﻫﺬﻩ‪.‬‬
‫ﻷﻥ ﺍﻟﺼﻠﻴ َ‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﱂ ﳛﻔﻆ ﻟﻨﻔﺴﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﺑﻞ ﺟﻌﻞ ﻛﻞ ﺷﻲ ٍﺀ ﳝﻠﻜﻪ ‪ -‬ﻣﻬﻤﺎ ﻛﺎﻥ ‪ -‬ﻋﻄﺎﻳـﺎ‬
‫ﺗُﻌﻄﻰ ﺑﺎﻟﺸﺮﻛﺔ ﻓﻴﻪ‪ ،‬ﻭﺑﺎﻹﲢﺎﺩ ﻣﻌﻪ ﻭﺑﻪ‪ ،‬ﻭﺟﻌﻞ ﺍﳍﺒﺔ ﻭﺍﻟﻮﺍﻫﺐ ﻭﺍﺣﺪﹰﺍ ﻛﻤﺎ ﺟﻌﻞ ﺍﻟﻮﺳﻴﻠﺔ‬
‫ﻭﺍﻟﻐﺎﻳﺔ ﻭﺍﺣﺪﹰﺍ‪.‬‬
‫ﳓﻦ ﻻ ﻧُﺼﺒﺢ ﻣﺴﻴﺤﻴﲔ ﺑﺎﻟﻜﻼﻡ‪ ،‬ﺑﻞ ﺑﺎﻟﺸﺮﻛﺔ ﰲ ﺣﻴـﺎﺓ ﺍﳌﺴـﻴﺢ‪ ،‬ﰲ ﺑﻨﻮﺗـﻪ‬
‫ﺕ ﺗﻘﺎﻝ‪ ،‬ﺑﻞ ﺣﻴﺎ ﹲﺓ ﻳﺴـﻜﹸﺒﻬﺎ‬
‫ﻟﻶﺏ‪ ،‬ﻭﰲ ﻗﻮﺓ ﻗﻴﺎﻣﺘﻪ‪ ،‬ﻭﳎﺪ ﻣﻠﻜﻮﺗﻪ ‪ ..‬ﻫﺬﻩ ﻟﻴﺴﺖ ﻛﻠﻤﺎ ٌ‬
‫ﺍﺑﻦ ﺍﷲ ﻓﻴﻨﺎ ﺑﻘﻮﺓ ﻭﻋﻄﻴﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪.‬‬
‫ﻓﻤﺎﺫﺍ ﺇﺫﻥ ﺗﻌﲏ ﻗﻮﺍﻋﺪ ﻣﻨﻄﻖ ﳏﺒﺔ ﻳﺴﻮﻉ؟‬
‫ﻫﻲ ﺗﻌﲏ ﺃ ﱠﻥ ﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﻮﻓﺎﺀ ﻭﺳﺎﺋﺮ ﻣﺎ ﻳﻨﺪﺭﺝ ﲢﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ "ﺍﻷﻣﺎﻧﺔ"‪ ،‬ﻫﻲ‬
‫ﻕ ﺟﻮﻫﺮﹴ‪ ،‬ﻭﻭﻻ ُﺀ ﺣﻴﺎ ٍﺓ ‪ ..‬ﻫﺬﻩ ﺗﻨﺒﻊ ِﻣﻦ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻣِﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻔﺎﺋﻘـﺔ‬
‫ﺃﻣﺎﻧ ﹸﺔ ﻃﺒﻊﹴ‪ ،‬ﻭﺻﺪ ُ‬
‫ﺍﻟﱵ ﻻ ﺗﺘﺒﺪﻝ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻈﺮﻭﻑ‪ ..‬ﻫﺬﻩ ﻫﻲ ﺃﻣﺎﻧﺔ ﺍﶈﺒﺔ؛ ﻷﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻮﺻَﻒ ﺑﺄﻧـﻪ‬
‫ﺖ ﻻ ﲢﺮﻛﻪ ﺷﺮﻭﺭ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﲡﻌﻠـﻪ ﻳﻨﺴـﻰ‬ ‫"ﺩﺍﺋﻢ ﺍﻟﺘﻐﻴﱡﺮ")‪ .. (١‬ﺃﻣﱠﺎ ﺍﻟﺮﺏ‪ ،‬ﻓﻬﻮ ﺛﺎﺑ ٌ‬
‫ﺟﻮﻫﺮﻩ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻟﻠﺸﺮ ﻣﻬﻤﺎ ﻛﺎﻥ ﺃ ﹾﻥ ﳚﻌﻞ ﺍﷲ ﻳﱰﻝ ﻋﻦ ﻃﺒﻌﻪ‪ ،‬ﻭﻳﺘﺤﻮﱠﻝ ﺇﱃ ﺷـﻲ ٍﺀ‬
‫ﺁﺧﺮ‪.‬‬
‫ﻭﻭﺳﺎﺋﻞ ﺍﷲ ﻻ ﳝﻜﻦ ﺃ ﹾﻥ ﺗﻨﻔﺼﻞ ﻋﻦ ﻏﺎﻳﺘﻪ‪ ،‬ﻓﻬﻮ ﻻ ﳜﺘﺎﺭ ﻭﺳﻴﻠ ﹰﺔ ﻏﺮﻳﺒـ ﹰﺔ ﻋـﻦ‬
‫ﺖ ﻣﺜﻞ ﺍﻟﺼﺤﺔ‬‫ﺍﻟﻐﺎﻳﺔ‪ ،‬ﺣﱴ ﺇﻧﻪ ﻋﻨﺪﻣﺎ ﻳﺆﺩﱢﺏ‪ ،‬ﺇﳕﺎ ﻫﻮ ﳚﻌﻞ ﺍﻟﺘﺄﺩﻳﺐ ﺧﺴﺎﺭ ﹰﺓ ﳌﺎ ﻫﻮ ﻣﺆﻗ ٌ‬
‫ﺃﻭ ﺍﳌﺎﻝ ﻟﻜﻲ ﻳﻜﺴﺐ ﺍﻟﺘﺎﺋﺐ ﺍﳊﻴﺎﺓ ﺍﻟﺒﺎﻗﻴﺔ‪.‬‬
‫ﺏ ﻟﻜﻲ ‪ -‬ﺑﺎﻟﺸﺮﻛﺔ ‪ -‬ﻧﺘﻌﻠﻢ ﻣﻨﻪ ﻭﺑﻪ ﻛﻴﻒ ﺳﻨﺤﻴﺎ ﻣﻌﻪ‪ ،‬ﻟـﻴﺲ‬ ‫ﻭﻟﻘﺪ ﺟﺎﺀ ﺍﻟﺮ ُ‬
‫ﻫﻨﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﻓﻘﻂ‪ ،‬ﺑﻞ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺴﻤﺎﺋﻴﺔ ﺃﻳﻀﹰﺎ‪ ..‬ﻓﻬﻮ ﻻ ﻳُﻌﻄﻲ ﺃﺷﻴﺎ ًﺀ ﺯﺍﺋﻠـﺔﹰ‪ ،‬ﻭﻻ‬

‫)‪ (١‬ﻳﺆﻛﺪ ﻣﺎﺭ ﺍﻓﺮﺍﻡ ﺍﻟﺴﺮﻳﺎﱐ ﺇ ﱠﻥ "ﺳﻄﺎ" ﺃﻭ "ﺷﻄﺎ" ﻫﻲ ﻓﻌﻞ ﺁﺭﺍﻣﻲ ﻳُﻘﺮﺃ ﺳﻄﺎ ﺃﻭ ﺷﻄﺎ ﺣﺴﺐ ﺍﻟﻠﻬﺠﺔ ﺍﻵﺭﺍﻣﻴﺔ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﰲ ﺍﻟﻨﺸﻴﺪ ‪ :٥٤‬ﻓﻘﺮﺓ ‪ ٩‬ﻣﻦ ﺃﻧﺎﺷﻴﺪ ﻧﺼﻴﺒﲔ‪:‬‬
‫"ﻳﺎ ﺷﻴﻄﺎﻥ ﺃﻧﺖ ﺩﺍﺋﻢ ﺍﻟﺘﺤﻮﱡﻝ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻖ‪.‬‬
‫ﺃﻧﺖ ﺍﻟﺬﻱ ﺣﻮﱠﻟﺖ ﺁﺩﻡ ﺍﻟﺒﺎﺋﺲ ﺑﺎﻟﻐﻮﺍﻳﺔ"‬
‫ﻭﺟﺎﺀ ﻧﻔﺲ ﺍﳌﻌﲎ ﰲ ﻧﺸﻴﺪ ﺍﻟﻔﺮﺩﻭﺱ ‪ .١٦ :١٥‬ﻭﺟﺎﺀ ﰲ ﺍﻟﺘﻔﺴﲑ ﺍﻟﻴﻬﻮﺩﻱ ﺍﻟﻘﺪﱘ ﺍﳌﻌﺮﻭﻑ‬
‫ﺑﺎﺳﻢ‪" Numbers Rabba :‬ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺷﻄﺎ ﺃﻱ ﲢﻮﱡﻝ" ﻓﻘﺮﺓ ‪ .٢٠ :٢٣‬ﻭﺩﺧﻠﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻛﻠﻤﺔ ﺷﻄﻂ‪ ،‬ﺃﻱ‬
‫ﻣﺒﺎﻟﻐﺔ ﻭﺍﳓﺮﺍﻑ ﳓﻮ ﺍﳋﻴﺎﻝ ﺍﻟﻮﺍﺳﻊ ﻏﲑ ﺍﳌﻨﻀﺒﻂ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﻗﺎﻣﻮﺱ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻸُﺳﺘﺎﺫ ‪ Lane‬ﳎﻠﺪ ‪ ١٠‬ﺹ‪:‬‬
‫‪.٣١٨‬ﺷﻄﻂ ﻣﻦ ﺷﻄﺎ‪ .‬ﺁﺭﺍﻣﻴﺔ ﻭﺗﻌﲏ ﲢﻮﱡﻝ‪ .‬ﻭﻟﺬﻟﻚ‪ ،‬ﻓﺎﻟﺘﺤﻮﱡﻝ ﺍﻟﺪﺍﺋﻢ ﺩﻭﻥ ﻫﺪﻑ‪ ،‬ﺃﻭ ﺍﺧﺘﻴﺎﺭ ﻫﺪﻑ ﺁﺧﺮ ﻏﲑ ﺍﷲ‪ ،‬ﻫﻮ‬
‫ﺣﻴﺎﺓ ﺍﻟﺸﻴﻄﺎﻥ ﻧﻔﺴﻪ‪.‬‬
‫ﻳُﻌﻄﻲ "ﻓﹸﺘﺎﺕ ﺍﳋﺒﺰ"‪ ،‬ﻭﻻ ُﻳ ﹶﻘﺪﱢﻡ ﻋﻄﺎﻳﺎ ﺃﺭﺿﻴﺔ‪ .. ،‬ﺑﻞ ﻳُﻌﻄﻲ ﺣﻴﺎﺗﻪ ‪ ..‬ﻫﺬﺍ ﻫﻮ ﻣﻨﻄﻖ ﳏﺒﺔ‬
‫ﻳﺴﻮﻉ‪ ،‬ﻭﻫﻮ ﺍﻟﺒﺎﺏ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﻘﻮﺩﻧﺎ ﺇﱃ ﺗﺄﻣﻞ ﺟﻮﻫﺮ ﺍﻟﺜـﺎﻟﻮﺙ ﺍﻟﻘـﺪﻭﺱ ﺇﱃ ﺃﻥ‬
‫ﻧُﺪﺭﻛﻪ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﲢﺘﻤﻞ ﻋﻘﻮﻟﻨﺎ‪.‬‬

‫ﻣﻨﻄﻖ ﳏﺒﺔ ﻳﺴﻮﻉ‪ ،‬ﻭﻋﻘﻴﺪﺓ ﺍﻟﺜﱠﺎﻟﻮﺙ‪:‬‬

‫‪ -١٣‬ﻋﻨﺪﻣﺎ ﻳُﻌﻠِﻦ ﺍﷲ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻓﺎﻹﻋﻼﻥ ﻻ ﻳُﻌﻄﻰ ﻋﻠﻰ ﻗـﺪﺭ ﺍﺣﺘﻴﺎﺟـﺎﺕ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻓﻘﻂ؛ ﻷﻥ ﺍﻹﻋﻼﻥ ﻋﻦ ﺍﻟﺬﺍﺕ‪ ،‬ﻫﻮ ﺇﻋﻼ ﹲﻥ ﻛﺎﻣـ ﹲﻞ ﻟﻜـﻞ ﺃﺟﻴـﺎﻝ ﺍﻟﺒﺸَـﺮ‪.‬‬
‫ﻭﺍﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﺒﺸَﺮ ﲣﺘﻠﻒ‪ ،‬ﺑﻞ ﺗﺘﻐﲑ‪.‬‬
‫ﻟﻘﺪ ﺃﻋﻠﻦ ﺍﷲ ﻋﻦ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧﻘﺼﺪﻩ ﺑﻌﺒﺎﺭﺓ ﺍﳉﻮﻫﺮ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺃﻱ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ﺍﻟﱵ ﻻ ﺍﻧﻘﺴﺎﻡ ﻓﻴﻬﺎ‪َ ..‬ﻣ ْﻦ ﻳﱰﻝ ﺇﱃ ﺣﻔﺮ ٍﺓ ﻟﻜﻲ ﻳﻨﻘﺬ ﺍﺑﻨﻪ‪ ،‬ﻻ ﻳﻔﻘـﺪ ﻛﺮﺍﻣﺘـﻪ‬
‫ﻭﻣﻜﺎﻧﺘﻪ‪ ،‬ﺑﻞ ﻳﺼﺒﺢ ﻋﻈﻴﻤﹰﺎ ﻗﻮﻳﺎﹰ؛ ﻷﻧﻪ ﺃﻧﻘﺬ ﺣﻴﺎ ﹰﺓ‪ .‬ﻭﻫﻜﺬﺍ ﺟﺎﺀ ﺇﻋﻼﻥ ﺍﳊﻴﺎﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻣِﻦ‬
‫ﺃﺟﻞ ﺣﻴﺎﺗﻨﺎ ﳓﻦ؛ ﻟﻜﻲ ﻧﺘﻌﻠﱠﻢ ﻣِﻦ ﺍﷲ ﻛﻴﻒ ﳓﻴﺎ؟ ‪ ...‬ﻭﳜﺘﺎﺭ ﺍﻟﺬﻳﻦ ﻳﻄﻠﺒﻮﻥ ﺍﳊﻴﺎﺓ‪ ،‬ﻋﻄﻴﺔ‬
‫ﺍﳊﻴﺎﺓ ﻣِﻦ ﺍﳌﺴﻴﺢ‪ ،‬ﻟﻜﻲ ﺑﺎﳊﻴﺎﺓ ﺍﻟﱵ ﻋﺎﺷﻬﺎ ﻫﻮ ﻳُﺪﺭﹺﻛﻮﻥ ﻭﺣﺪﺓ ﺟﻮﻫﺮ ﺍﻟﺜﱠـﺎﻟﻮﺙ ﺍﻵﺏ‬
‫ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪.‬‬
‫ﻭﻛﻤﺎ ﻗﻠﻨﺎ ﺇ ﱠﻥ ﻣﻨﻄﻖ ﺍﶈﺒﺔ ﻫﻮ ﺃﻬﻧﺎ "ﻻ ﺗﻄﻠﺐ ﻣﺎ ﻟﻨﻔﺴﻬﺎ"‪ ،‬ﻓـﺄﻳﻦ ﺇﺫﻥ ﻳﻘـﻒ‬
‫ﺍﻹﻋﻼﻥ ﻋﻦ ﺍﻟﺬﺍﺕ ﻭﻋﻦ ﺳِﺮ ﺍﶈﺒﺔ ﻧﻔﺴﻪ؟ ﻣﺎ ﻫﻲ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﻳﻘﻒ ﻋﻨﺪﻫﺎ ﺍﻹﻋـﻼﻥ؟‬
‫ﺍﳉﻮﺍﺏ؛ ﻻ ﺣﺪﻭﺩ ‪ -‬ﻣﻬﻤﺎ ﻛﺎﻧﺖ ‪ -‬ﺗﻘﻒ ﺃﻣﺎﻡ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﺃﻭ ﲢﺪ ﻣِﻦ ﺍﻟﻌﻄﺎﺀ‪ ..‬ﻭﻫﻜـﺬﺍ‬
‫ﻛﺸﻒ ﻟﻨﺎ ﺍﻟﺮﺏ ﻋﻦ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﺭﻓﻊ ﻏﻄﺎﺀ ﺍﻟﺴﱢﺮ ﺍﻹﳍﻲ ﻋﻦ ﺫﺍﺗﻪ‪ ،‬ﻭﺃﻋﻠﻦ ﰲ ﺫﺍﺗﻪ ﺇﻟﻮﻫﻴﺘﻪ‬
‫ﻭﺇﻟﻮﻫﻴﺔ ﺍﻵﺏ ﻭﺇﻟﻮﻫﻴﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻻﻫﻮﺕ ﻭﺍﺣﺪ ﰲ ﺇﻋﻼﻥ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﻛﻤﺎ ﻗﻠﻨﺎ‪ ،‬ﺇﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺟﺎﺀ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﻛﺸﻒ ﺑﺬﻟﻚ ﻋﻦ ﳏﺒﺘﻪ ‪ ..‬ﻓﻜﻴﻒ ﳚﻲﺀ‬
‫ﺲ ﺑﺸﺮﻳﺔٍ؟ ‪ ..‬ﻛﻴﻒ ﻳﻘﻒ ﺍﶈﹸﺐ ﺃﻣـﺎﻡ‬‫ﺇﻟﻴﻨﺎ ﺑﺪﻭﻥ ﺟﺴﺪٍ‪ ،‬ﻭﺇﺭﺍﺩﺓٍ‪ ،‬ﻭﻋﻘﻞﹴ‪ ،‬ﺃﻱ ﺑﺪﻭﻥ ﻧﻔ ﹴ‬
‫ﳏﺒﻮﺑﻪ ﺑﺸﻜ ﹴﻞ ﻻ ﻳﺮﺍﻩ ﻭﻻ ﻳﻌﺮﻓﻪ ﺑﻪ؟‪ ..‬ﻓﻠﻮ ﺟﺎﺀ ﰲ ﺷﻜﻞ ﳏُﺎﺭﺏﹴ‪ ،‬ﺃﻭ ﻣﻠﻚٍ‪ ،‬ﺃﻭ ﺃﻱ ﺷﻜ ﹴﻞ‬
‫ﺁﺧﺮ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺸﻜﻞ ﻻﺑﺪ ﻭﺃ ﹾﻥ ﻳﺘﻔﻖ ﻣﻊ ﺟﻮﻫﺮﻩ‪ ،‬ﻭﻷﻥ ﺟﻮﻫﺮ ﺍﷲ ﻫـﻮ ﺍﶈﺒـﺔ‪ ،‬ﺃﺧـﺬ‬
‫ﺍﻟﻨﺎﺳﻮﺕ ﻟﻜﻲ ﻳُﻌﻠِﻦ ﻓﻴﻪ ﺇﻟﻮﻫﻴﺘﻪ ﻭﺇﻟﻮﻫﻴﺔ ﺍﻵﺏ ﻭﺍﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ‪ ..‬ﻭﻋﻨﺪﻣﺎ ﺟـﺎﺀ ﺇﻟﻴﻨـﺎ‬
‫ﺗﺮﻙ ﻟﻠﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺗﻜﻮﻳﻦ ﺟﺴﺪﻩ ﺍﻟﺒﺸﺮﻱ ﰲ ﺃﺣﺸﺎﺀ ﺍﻟﺒﺘﻮﻝ‪ ..‬ﻭﱂ ﻳﺄﺧُﺬ ﻧﺎﺳﻮﺗﻪ ﻣِﻦ‬
‫ﺏ ﺑﺸﺮﻱﹴ‪ ،‬ﺑﻞ ﻣِﻦ ﺍﻵﺏ‪ ،‬ﺃﻱ ﺑﺈﺭﺍﺩﺓ ﻭﻣﺴﺮﺓ ﺍﻵﺏ ﻟﻜﻲ ﻧﻌﺮﻑ ﳓﻦ ﺍﻟﺒﺸﺮ ﻛﻴـﻒ‬ ‫ﺃ ﹴ‬
‫ﻳﺘﻢ ﺍﻟﺘﺒﲏ ﺑﺎﶈﺒﺔ‪ ،‬ﻭﺑﺪﻭﻥ ﺍﻹﺭﺍﺩﺓ ﺍﳉﺴﺪﺍﻧﻴﺔ؟ ﻫﻜﺬﺍ ﻭُِﻟ َﺪ ﺍﻟﺮﺏ ﺑـﺪﻭﻥ ﺇﺭﺍﺩﺓ ﺁﺩﻡ‪ ،‬ﺃﻭ‬
‫ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ ﻟﻜﻲ ﻳﺼﺒﺢ ﺍﻟﻨﺎﺳﻮﺕ ُﻣﱠﺘﺤِﺪﹰﺍ ﻣﻊ ﻻﻫﻮﺕ ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴﺪ‪ ،‬ﻭﻳُﺼﺒﺢ ﻭﻫﻮ ﰲ‬
‫ﺍﳉﺴﺪ ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴﺪ ﻟﻶﺏ ﺍﻟﺬﻱ ﻻ ﻳﻮﺟﺪ ﻟﻪ ﺁﺏٌ ﺁﺧﺮ ﻏﲑ ﺍﷲ‪ ،‬ﻭﺣـﺪﱠﺩ ﺑـﺬﻟﻚ‬
‫ﺍﳌﺼﲑ ﺍﻟﺬﻱ ﺳﻴﺆﻭﻝ ﺇﻟﻴﻪ ﻛﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﻷﻧﻨﺎ ﳓﻦ ﺳﻮﻑ ﻧﻨﺘﻬﻲ ﺑﻌـﺪ ﻭﻻﺩﺗﻨـﺎ ﻣِـﻦ‬
‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﺇﱄ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﻛﻞﹲ ِﻣﻨﱢﺎ ﺍﺑﻨﹰﺎ ﷲ "ﺣﺴﺐ ﺍﻟﺮﱡﻭﺡ" ﺍﻟﺬﻱ ﻛﻮﱠﻥ ﻧﺎﺳﻮﺕ ﺍﻻﺑﻦ ﰲ‬
‫ﺃﺣﺸﺎﺀ ﺍﻟﺒﺘﻮﻝ ‪ ..‬ﻭﻫﻮ ﺍﳌﺜﺎﻝ ﺍﻟﺬﻱ ﻧﺴﲑ ﳓﻮﻩ‪ ،‬ﻭﺑﻪ ﻧﺼﲑ ﻣﻌﻪ ﻟﻜﻲ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﺒﹺﻜ ُﺮ ﺑﲔ‬
‫ﺇﺧﻮ ٍﺓ ﻛﺜﲑﻳﻦ )ﺭﻭ ‪.(٢٩ :٨‬‬
‫‪ -١٤‬ﻭﺑﺘﺠﺴﱡﺪ ﺍﻻﺑﻦ ﻣِﻦ ﺍﻟﺒﺘﻮﻝ‪ ،‬ﺃﺩﺭﻛﻨﺎ ﺃﻧﻪ ﺍﺑﻦ ﺍﻵﺏ ‪ ..‬ﻭﲟـﻴﻼﺩﻩ ﻭﺣﻴﺎﺗـﻪ‬
‫ﺃﺩﺭﻛﻨﺎ ﻋﻼﻗﺘﻪ ﺑﺎﻵﺏ ﻣِﻦ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﻣِﻦ ﺍﳌﻌﺠﺰﺍﺕ‪ ،‬ﻭﻣِﻦ ﺍﻟﻌﻄﺎﻳﺎ‪ ،‬ﻭﻣِﻦ ﺷﺮﻛﺔ ﺍﻟـﺮﻭﺡ‬
‫ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﻋﻤﻞ ﻣﻌﻪ ﻣﻨﺬ ﺃ ﹾﻥ ﺗﻜﻮﱠﻥ ﻧﺎﺳﻮﺗﻪ ﰲ ﺃﺣﺸﺎﺀ ﺍﻟﺒﺘﻮﻝ‪.‬‬
‫ﻟﻘﺪ ﺃﻋﻠﻦ ﺍﻻﺑ ُﻦ ﺑﺘﺠﺴﺪﻩ‪ ،‬ﻭﺑﺸﺮﻛﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ‪ -‬ﰲ ﺧﺪﻣﺘﻪ ‪ -‬ﻭﺣﺪﺍﻧﻴـﺔ ﺟـﻮﻫﺮ‬
‫ﺍﻟﻼﻫﻮﺕ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺸﺮﻛﺔ ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺍﻟﱵ ﻬﺑﺎ ﻧُﺪﺭﻙ ﻭﺣﺪﺍﻧﻴﺔ ﺍﳉﻮﻫﺮ ﻭﺍﻟﺸﺮﻛﺔ‬
‫ﺍﻷﺯﻟﻴﺔ ﻗﺒﻞ ﺧﻠﻖ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺃﻬﻧﺎ ﻫﻲ ﺍﻟﻴﻨﺒﻮﻉ ﺍﻟﺬﻱ ﻣﻨﻪ ﺟﺎﺀﺕ ﺍﻟﺒﺸﺎﺭﺓ‪ ،‬ﺃﻱ ﺑﺸﺎﺭﺓ ﺍﳊﻴﺎﺓ‪.‬‬
‫‪ -١٥‬ﻭﲝﻴﺎﺓ ﺍﻻﺑﻦ ﺍﳌﹸﺘﺠﺴﱢﺪ ﺑﻴﻨﻨﺎ‪ ،‬ﺃﺩﺭﻛﻨﺎ ﺇﻟﻮﻫﻴﺘﻪ ﻣِﻦ ﻣﻌﺠﺰﺍﺗﻪ‪ ،‬ﻭﺃﻧﻪ ﻗﺎﺩ ٌﺭ ﻋﻠﻰ‬
‫ﺃ ﹾﻥ َﻳ ُﺮﺩﱠ ﺍﳊﻴﺎ ﹶﺓ ﻟﻠﻤﻮﺗﻰ‪ ،‬ﻭﻳﻐﻔﺮ ﺍﳋﻄﺎﻳﺎ‪ ،‬ﻭﻳﺸﻔﻲ ﺍﳌﺮﺿﻰ ‪ ..‬ﻭﳌﺎ ﻧﺰﻝ ﺑﺈﺭﺍﺩﺗﻪ ﺇﱃ ﺣُﻔـﺮﺓ‬
‫ﺍﳌﻮﺕ‪ ،‬ﻗﺎﻡ ﻣِﻦ ﺍﳌﻮﺕ‪ ،‬ﻭﺃﺑﺎﺩ ﻗﻮﺓ ﺍﳌﻮﺕ ﲟﻮﺗﻪ‪ ،‬ﻭﺩﺍﺱ ﻗﻮﺓ ﺍﳍﺎﻭﻳﺔ‪ ،‬ﺃﻱ ﻇـﻼﻡ ﺍﳌـﻮﺕ‪.‬‬
‫ﺴ َﺢ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻭﹶﺃﻋﻠﻨﺖ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻭﻫﻜﺬﺍ ﻋﻠﻤَﻨﺎ ﺍﻻﺑﻦ ﺃﻧﻪ ﺟﺎﺀ ﻣِﻦ ﻋﻨﺪ ﺍﻵﺏ‪ ،‬ﻭﺃﻧﻪ ﻣُ ِ‬
‫ﺷﺮﻛﺔ ﺍﻵﺏ ﻭﺍﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﰲ ﻫﺒﺔ ﺍﳊﻴﺎﺓ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﻻ ﲤﻮﺕ‪.‬‬
‫‪ -١٦‬ﻭﻋﱠﻠﻤَﻨﺎ ﺃ ﱠﻥ ﺇﺭﺍﺩﺗﻪ ﻫﻲ ﺫﺍﺕ ﺇﺭﺍﺩﺓ ﺍﻵﺏ‪ ،‬ﻭﺇﻧﻪ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸـﺪﺱ ﳜﹸـ ﹺﺮﺝُ‬
‫ﺐ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﻟﻠﺮﱡﺳﻞ ﺍﻟﻘﺪﻳﺴﲔ‪ ،‬ﻭﺻﺎﺭﺕ ﻟﻨـﺎ‬ ‫ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻭﻳﺼﻨﻊ ﺍﳌﻌﺠﺰﺍﺕ‪ ،‬ﺑﻞ ﻗﺪ َﻭ َﻫ َ‬
‫ﺑﺸﺎﺭ ﹰﺓ ﻭﺍﺿﺤﺔﹰ؛ ﻷﻥ ﺍﻵﺏ ﻭﺍﻟﺮﻭﺡ ﻳﺸﺘﺮﻛﺎﻥ ﻣﻊ ﺍﻻﺑﻦ ﺍﳌﹸﺘﺠﺴﱢﺪ ﰲ ﻛﻞ ﺷـﻲ ٍﺀ ﻳﻘﻮﻟـﻪ‬
‫ﺴ َﺪ ﺍﻻﺑﻦ ﻭﺣﺪﻩ‪ ،‬ﻭﻗﺪ ﺃﻛﺪ ﻟﻨـﺎ‬ ‫ﻭﻳﻌﻤﻠﻪ ﺩﻭﻥ ﺃ ﹾﻥ ﻳﺘﺠﺴﱠﺪ ﺍﻵﺏ ﺃﻭ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﺑﻞ ﹶﲡ ﱠ‬
‫ﺴ َﺪ ﻣِﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﻛـﻮﱠﻥ‬ ‫ﻫﺬﺍ ﲤﺎﻳُﺰ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ .‬ﻓﺎﻵﺏ ﺃﺭﺳﻞ ﺍﻻﺑﻦ‪ ،‬ﻭﺍﻻﺑﻦ ﹶﲡ ﱠ‬
‫ﺤﻪُ ﻋﻨﺪﻣﺎ ﺍﻋﺘﻤﺪ ﰲ ﺍﻷﺭﺩُﻥ‪ ،‬ﻭﻫﻜﺬﺍ ﲢﻘﻘﻨﺎ ﻣِﻦ ﺇ ﱠﻥ ﺍﷲ‬‫ﺴَ‬‫ﺟﺴﺪﻩ ﰲ ﺃﺣﺸﺎﺀ ﺍﻟﺒﺘﻮﻝ‪ ،‬ﰒ َﻣ َ‬
‫ﻭﺍﺣ ٌﺪ ﰲ ﺛﺎﻟﻮﺙ ﻗﺒﻞ ﺃ ﹾﻥ ﻳُﻌﻄﻲ ﻟﻨﺎ ﺍﻻﺑﻦ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ‪ ،‬ﻭﻳﻌﱢﻠﻤﻨﺎ ﻟﻪ ﺍﺠﻤﻟﺪ ﻫـﺬﻩ ﺍﳊﻘﻴﻘـﺔ‬
‫ﺑﻘﻮﻟﻪ‪" :‬ﺃﺫﻫﺒﻮﺍ ﺇﱃ ﺍﻟﻌﺎﱂ ﺃﲨﻊ ﻭﺍﻛﺮﺯﻭﺍ ﺑﺎﻹﳒﻴﻞ ﻟﻠﺨﻠﻴﻘﺔ ﻛﻠﻬﺎ" )ﻣﺖ ‪ - ٧ :١٠‬ﻣـﺮ‬
‫‪ ،(١٥ :١٦‬ﰒ "ﻭﻋﻤﱢﺪﻭﻫﻢ ﺑﺎﺳﻢ ﺍﻵﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ")ﻣﺖ ‪.(١٩ :٢٨‬‬

‫ﻛﻠﻤﺔ "ﺍﻷُﻗﻨﻮﻡ" ﻫﻲ ﻣﻔﺘﺎﺡ ﺍﳊﻴﺎﺓ ﺍﳉﺪﻳﺪﺓ‪:‬‬

‫‪ -١٧‬ﺇﺫﺍ ﹸﻛﻨﱠﺎ ﻗﺪ ﲢﺪﺛﻨﺎ ﻋﻦ ﻣﻨﻄﻖ ﺍﶈﺒﺔ‪ ،‬ﻭﻣﻨﻄﻖ ﳏﺒﺔ ﻳﺴﻮﻉ‪ ،‬ﻓﺈﻧﻨﺎ ﳚـﺐ ﺃ ﹾﻥ‬
‫ﻧﺸﺮﺡ ﺍﻵﻥ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﻷِﺟﻠﻬﺎ ﺍﺳﺘﻌﻤﻞ ﺍﻵﺑﺎﺀ ﺍﻟﻘﺪﻳﺴﻮﻥ ﻛﻠﻤﺔ "ﺃﹸﻗﻨﻮﻡ"‪ ،‬ﻓﻬﻲ ﺗﻌـﲏ‬
‫ﺃﻭﱠ ﹰﻻ‪ :‬ﻣﺎ ﻫﻮ ﻛﺎﺋﻦٌ‪ ،‬ﻭﻟﻪ ﻭﺟﻮ ٌﺩ ﺣﻘﻴﻘ ٌﻲ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻛﻤﺎ ﺗﻌﲏ‪ ،‬ﺍﻟﻜﺎﺋ ُﻦ ﺍﻟﺬﻱ ﻧُﺪﺭﹺﻙ ﻭﺟﻮﺩﻩ ﻭﺣﻴﺎﺗﻪ ﻣِﻦ ﺧِﻼﻝ ﻋﻼﻗﺘﻪ ﺑﻐـﲑﻩ‬
‫ﺍﻟﺬﻱ ﻳﺸﺎﺭﻛﻪ ﺫﺍﺕ ﺍﻟﻄﺒﻴﻌﺔ‪.‬‬
‫ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ :‬ﺑﻄﺮﺱ ﻭﻳﻮﺣﻨﺎ ﻭﻳﻌﻘﻮﺏ ﻭﺑﻮﻟﺲ‪ ،‬ﺃﺭﺑﻌﺔ ﺃﺷﺨﺎﺹ ‪ ..‬ﻛـ ﹲﻞ‬
‫ﺹ ﺑﻪ‪ ،‬ﻫﻮ ﺍﻟﻜﻴﺎﻥ ﺃﻭ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﳛﻤﻞ ﺍﻻﺳﻢ ﺍﳋﺎﺹ ﺑﻪ‪ ،‬ﻭﻟﻜـﻦ‬ ‫ﻣﻨﻬﻢ ﻟﻪ ﺃﹸﻗﻨﻮ ٌﻡ ﺧﺎ ٌ‬
‫ﺑﻄﺮﺱ ﻭﻳﻮﺣﻨﺎ ﻭﻳﻌﻘﻮﺏ ﻭﺑﻮﻟﺲ ﻳﺸﺘﺮﻛﻮﻥ ﻣﻌﹰﺎ ﰲ ﻃﺒﻴﻌ ٍﺔ ﻭﺍﺣﺪﺓٍ‪ ،‬ﻫﻲ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬‬
‫ﺃﻱ ﺍﻻﻧﺘﻤﺎﺀ ﺇﱃ ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ ﺍﻟﺬﻱ ﻟﻪ ﻃﺒﻴﻌﺔ ﻭﺍﺣﺪﺓ ﻫـﻲ ﺍﻟﻄﺒﻴﻌـﺔ ﺍﻹﻧﺴـﺎﻧﻴﺔ‪ ،‬ﻭﻻ‬
‫ﻧﺴﺘﻄﻴﻊ ﺃ ﹾﻥ ﻧﻘﻮﻝ ﺇ ﱠﻥ ﺑﻄﺮﺱ ﺇﻧﺴﺎﻥﹲ‪ ،‬ﺇ ﱠﻻ ﺇﺫﺍ ﺭﺃﻳﻨﺎ ﻓﻴﻪ ﺻﻔﺎﺕ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴـﺎﻧﻴﺔ ﻣﺜـﻞ‬
‫ﺍﻹﺭﺍﺩﺓ ﺍﳊﹸﺮﺓ ﻭﺍﻹﺩﺭﺍﻙ ﻭﺍﳊﻴﺎﺓ ﻭﺍﳊﺮﻛﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻧﻘﻮﻝ ﺇ ﱠﻥ ﺑﻄﺮﺱ ﻫﻮ ﺃﹸﻗﻨﻮ ٌﻡ ﻣُﺘﻤﺎﻳ ٌﺰ ﻋﻦ‬
‫ﺕ ﺇﻧﺴﺎﻧﻴ ٍﺔ ﺧﺎﺻﺔٍ‪ ،‬ﺗﻮﺟﺪ ﰲ ﺑﻄﺮﺱ ﻭﻻ ﺗﻮﺟﺪ ﰲ ﻳﻮﺣﻨﺎ‪ ،‬ﻭﻟﻜـﻦ‬ ‫ﻳﻮﺣﻨﺎ ﲟﺎ ﻟﻪ ﻣِﻦ ﺻﻔﺎ ٍ‬
‫ﺭﻏﻢ ﲤﺎﻳﺰﳘﺎ ﺇ ﱠﻻ ﺃ ﱠﻥ ﻛﻠﻴﻬﻤﺎ ﺇﻧﺴﺎ ﹲﻥ‪.‬‬
‫‪ -١٨‬ﻭﻋﻠﻰ ﻧﻔﺲ ﺍﻟﻘﻴﺎﺱ ‪ -‬ﻣﻊ ﺍﻟﻔﺎﺭﻕ ‪ -‬ﻧﻘﻮﻝ ﺇ ﱠﻥ ﺍﻻﺑﻦ ﻫﻮ ﺃﹸﻗﻨﻮ ٌﻡ ﺇﳍ ٌﻲ ﻳﺘﻤﺎﻳ ُﺰ‬
 ‫ﺑﺼﻔ ٍﺔ ﻭﺍﺣﺪ ٍﺓ ﻫﻲ ﺍﻟﺒﻨﻮﺓ‪ ،‬ﻭﺇﻧﻪ ﺇﻟﻪٌ؛ ﻷﻧﻪ ﻣﺜﻞ ﺍﻵﺏ ﰲ ﻛﻞ ﺷﻲﺀٍ‪ ،‬ﻭﻟﻪ ﻛﻞ ﺻﻔﺎﺕ ﺍﻵﺏ‪،‬‬
‫ﻭﺃﻋﻠﻦ ﻟﻨﺎ ﺇﻟﻮﻫﻴﺘﻪ ﻛﺎﺑﻦ‪ ،‬ﻟﻜﻲ ﻧُﺪﺭﹺﻙ ﻣِﻦ ﺑﻨﻮﺗﻪ ﺃﻧﻪ ﻣُﺘﻤﺎﻳ ٌﺰ ﻋﻦ ﺍﻵﺏ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟـﺮﻭﺡ‬
‫ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻓﻬﻮ ﻟﻪ ﺻﻔﺔ ﺍﻟﺘﻘﺪﻳﺲ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺲ ﻫﻮ ﻋﻤﻞ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﳚﻌﻠﻪ ﻣُﺘﻤـﺎﻳﺰﹰﺍ‬
‫ﻋﻦ ﺍﻻﺑﻦ‪ ،‬ﻭﺑﻪ ﻧﻔﻬﻢ ﻭﻧُﺪﺭﹺﻙ ﺇﻟﻮﻫﻴﺘﻪ؛ ﻷﻧﻪ ﻣُﺘﻤﺎﻳ ٌﺰ ﻋﻦ ﺍﻵﺏ ﻭﺍﻻﺑﻦ‪ .‬ﻭﺍﻵﺏ ﻟﻪ ﺻـﻔﺔ‬
‫ﺍﻷُﺑﻮﺓ‪ ،‬ﻓﻬﻮ ﺃﹸﻗﻨﻮﻡ ﺍ ُﻷﺑﻮﺓ ﰲ ﺟﻮﻫﺮ ﺍﻟﻼﻫﻮﺕ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺑﻪ ﻳﻘـﻮﻡ ﺍﳉـﻮﻫﺮ ﺍﻹﳍـﻲ‬
‫ﻉ ﻟﻠﺤﻴﺎﺓ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺗﺼﻠﻨﺎ ﻣِﻦ ﺍﻵﺏ ﺑﺎﻻﺑﻦ ﰲ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪.‬‬
‫ﻛﻤﺼﺪﺭﹴ‪ ،‬ﺃﻭ ﻳﻨﺒﻮ ﹴ‬
‫‪ -١٩‬ﻭﻫﻜﺬﺍ ﻓﺘﺢ ﺍﻵﺑﺎﺀ ﻟﻨﺎ ﺑﺎﺏ ﺍﳊﻴﺎﺓ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺑﺈﺗﻘﺎﻥ ﻭﺳﻴﻠﺔ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺳِﺮ‬
‫ﺡ ﻟﻠﺤﻴﺎﺓ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻷﻬﻧﺎ ﺗﻔـﺘﺢ ﻟﻨـﺎ ﺑـﺎﺏ‬ ‫ﺍﳊﻴﺎﺓ ﺍﻹﳍﻴﺔ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻛﻠﻤﺔ ﺃﹸﻗﻨﻮﻡ ﻛﻤﻔﺘﺎ ﹴ‬
‫ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺃﻱ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗُﻮﻟﹶﺪ ﻣِﻦ ﺍﶈﺒﺔ‪ ،‬ﻭﺍﻟﱵ ﲣﺘﻠﻒ ﻋﻦ ﳏﺒﺔ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﻗﺪ ﺗُـﺆﺩﻱ ﺇﱃ‬
‫ﺍﳍﻼﻙ‪ .‬ﻭﻗﺪ ﻓﺘﺢ ﻟﻨﺎ ﺍﻵﺑﺎﺀ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻟﻜﻲ ﲟﺤﺒﺔٍ‪ ،‬ﻧﺪﺧﻞ ﺑﻪ ﻭﻧُﺪﺭﹺﻙ ﺃﺳـﺮﺍﺭ ﺍﶈﺒـﺔ‪ ،‬ﻻ‬
‫ﺃﺳﺮﺍﺭ ﺟﻮﻫﺮ ﺍﷲ؛ ﻷﻧﻨﺎ ﻻ ﻧﻘﺪﺭ ﺃ ﹾﻥ ﻧُﺪﺭﹺﻙ ﺃﺳﺮﺍﺭ ﺟﻮﻫﺮ ﺍﷲ‪ ،‬ﺑﻞ ﻧُﺪﺭﹺﻙ ﻓﻘﻂ ﻣﺎ ﺗُﻌﻠﻨﻪ ﻟﻨﺎ‬
‫ﺍﶈﺒﺔ ﻋﻦ ﺟﻮﻫﺮ ﺍﷲ‪ ،‬ﻭ َﻣ ْﻦ ﻳُﺪﺭﹺﻙ ﺃﺳﺮﺍﺭ ﺍﶈﺒﺔ‪ ،‬ﻭﳝُﺎﺭﺱ ﺍﶈﺒﺔ ﻻ ﻳﺘﻌﺜﺮ‪ ،‬ﺃﻣﱠﺎ َﻣ ْﻦ ﳛُـﺎﻭﻝ‪،‬‬
‫ﻼ‬
‫ﺑﺎﻟﻔﻀﻮﻝ ﻭﺑﺸﻤﻮﺥ ﺍﻟﻔﻜﺮ ﺃﻥ ﻳﺪﺧﻞ ﻫﺬﺍ ﺍﳍﻴﻜﻞ ﺍﳌﻘﺪﱠﺱ‪ ،‬ﻓﺈﻧﻪ ﺳﺮﻳﻌﹰﺎ ﻣﺎ ﳜﺮﺝ ﺣـﺎﻣ ﹰ‬
‫ﻣﻌﻪ ﻛﻞ ﺗﻨﺎﻗﺾ ﺍﻟﻔﻜﺮ ﻭﻋﺠﺰﻩ‪.‬‬
‫‪ -٢٠‬ﺗﺄﻣﻞ ﺳِﺮ ﺍﶈﺒﺔ‪ ،‬ﻛﻴﻒ ﺗُﻌﻄﻲ ﻭﺗﺒﺬﻝ؟ ﻓﻬﻲ ﺗُﻌﻄﻲ ﺃﻋﻈﻢ ﻣﺎ ﲤﻠﻚ‪ ،‬ﻭﻫﻜﺬﺍ‬
‫ﺃﻋﻄﺎﻧﺎ ﺍﻵﺏ‪ ،‬ﻟﻴﺲ ﻓﻘﻂ ﺍﺑﻨﻪ‪ ،‬ﺑﻞ ﺍﺑﻨﻪ "ﺍﻟﻮﺣﻴﺪ"‪" ،‬ﺍﳊﺒﻴﺐ"‪ ،‬ﻓﻬﻮ ﱂ ﻳﺒﺬﻝ ﺷـﻴﺌﺎﹰ‪ ،‬ﻭﻻ‬
‫ﻗﺪﱠﻡ ﻟﻨﺎ ﺁﺧﺮﹰﺍ ﻻ ﳜﺼﻪ‪ ،‬ﺑﻞ ﻗﺪﱠﻡ ﻟﻨﺎ ﺃﻋﻈﻢ ﻣﺎ ﻋﻨﺪﻩ‪ ،‬ﺍﻻﺑﻦ ﺍﻟﺬﻱ ﻣِﻦ ﺟﻮﻫﺮﻩ‪ ،‬ﻭﺍﳌﹸﺴﺎﻭﻱ‬
‫ﺏ ﺇﻟﻴﻨﺎ ﺑﺪﻭﻥ ﺍﻻﺑﻦ‪ ،‬ﺑﻞ ﺟﺎﺀ ﺑﺎﺑﻨﻪ ﻟﻜﻲ ﻳُﻌﻄﻲ ﺃﻋﻈﻢ ﻣـﺎ‬ ‫ﺕ ﺍﻵ ُ‬ ‫ﻟﻪ ﰲ ﻛﻞ ﺷﻲ ٍﺀ‪ .‬ﻭﱂ ﻳﺄ ِ‬
‫ﻋﻨﺪﻩ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻋﻨﻪ ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ "ﺍﻟﻜﺎﺋﻦ ﰲ ﺣﻀﻦ ﺍﻵﺏ" )ﻳﻮﺣﻨـﺎ ‪.(١٨ :١‬‬
‫ﻭﺟﺎﺀ ﺇﻟﻴﻨﺎ ﻟﻜﻲ ﻳُﻌﻄﻲ ﻟﻨﺎ ﺑﺸﺎﺭﺓ ﺍﻟﺘﺒﲏ‪ ،‬ﻭﻫﻲ ﺑﺸﺎﺭ ﹲﺓ ﺗُﺆﺧَـ ﹸﺬ ﺑﺎﻟﺸـﺮﻛﺔِ‪ ،‬ﻭﻻ ﺗُﺆﺧَـ ﹸﺬ‬
‫ﺑﺎﻟﻜﻼﻡ‪ .‬ﻭﻛﻤﺎ ﺳﺒﻖ ﻭﻗﻠﻨﺎ‪ ،‬ﺇﻥﱠ ﺍﻟﺸﺮﻛﺔ ﻫﻲ ﻣﻨﻄﻖ ﳏﺒﺔ ﻳﺴﻮﻉ‪ ،‬ﻭ َﻣ ْﻦ ﺃﺭﺍﺩ ﺃ ﹾﻥ ﻳﺼﲑ ﺍﺑﻨﹰﺎ‬
‫ﷲ‪ ،‬ﻣﺜﻞ ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴﺪ‪ ،‬ﻓﻬﻮ ﻻ ﻳﺘﻌﻠﻢ ﺫﻟﻚ ﺑﺎﻟﻘﻮﻝ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﺑﺘﺤﻮﱡﻝ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﻣِﻦ ﻃﺒﻴﻌﺔ ﻋﺒ ٍﺪ ﺇﱃ ﻃﺒﻴﻌﺔ ﺍﺑﻦ ﺑﺎﻟﻨﻌﻤﺔِ‪ ،‬ﻭﻫﻮ ﲢ ﱡﻮ ﹲﻝ ﻳﺘﻢ ﻓﻴﻨﺎ ﺑﺎﻹﳝﺎﻥ‪ ،‬ﻭﺑﺎﻹﲢﺎﺩ ﺑﺄﹸﻗﻨﻮﻡ ﺍﻻﺑﻦ‬
‫ﺍﳌﹸﺘﺠﺴﱢﺪ ﺍﻟﺬﻱ ﻳﻔﺘﺢ ﻟﻨﺎ ﻧﻌﻤﺔ ﺍﻟﺸﺮﻛﺔ ﰲ ﺑﻨﻮﺗﻪ‪ ،‬ﻭﳚﻌﻠﻨﺎ ﻓﻴﻪ ﻭﺑﻪ ﺃﺑﻨﺎﺀ ﷲ ﺍﻵﺏ‪ ،‬ﻭﻟﺬﻟﻚ‬
‫ﺲ ﻋﻄﻴﺔ ﺍﻟﺘﺒﲏ‪ ،‬ﻭﻫﻲ ﺍﻟﻌﻄﻴ ﹸﺔ ﺍﻟﱵ ﺃﺭﺍﺩ ﺍﷲ ﺃ ﹾﻥ ﻳﻌﻄﻴﻬﺎ ﻟﻨﺎ ﰲ ﺍﺑﻨﻪ‪،‬‬
‫ﲡﺴﱠﺪ ﺍﻻﺑ ُﻦ ﻟﻜﻲ ﻳُﺆ ﱢﺳ َ‬
‫ﻭﻟﺬﻟﻚ ﲡﺴﱠﺪ ﻟﻜﻲ ﻳﻜﻮﻥ ﻣﺜﺎ ﹰﻻ ﻇﺎﻫﺮﹰﺍ ﻟﻠﺒﻨﻮﺓ‪ ،‬ﻭﻣﻨﺢ ﻟﻨﺎ ﺷﺮﻛ ﹰﺔ ﻧﺘﻌﻠ ُﻢ ﻓﻴﻬﺎ ﻣﻨـﻪ ﻛﻴـﻒ‬
‫ﳓﻴﺎ‪ ،‬ﻭﻧُﺼﻠﻲ‪ ،‬ﻭﳕﻮﺕ‪ ،‬ﻭﻧﻘﻮﻡ ﻛﺄﺑﻨﺎ ٍﺀ ﻟﻶﺏ ﺍﻟﺴﻤﺎﻭﻱ؟‬
‫ﺡ ﺑﺎﻟﺜﱠﺎﻟﻮﺙ ﺍﻟﻘﺪﱡﻭﺱ ﺍﻟﺬﻱ ﻓﻴﻪ ﻋـﺎﺩﺕ‬‫‪ -٢١‬ﺇ ﱠﻥ ﻓﺮﺡ ﺍﳋﻠﻴﻘ ِﺔ ﺍﳉﺪﻳﺪﺓِ‪ ،‬ﻫﻮ ﻓﺮ ٌ‬
‫ﺍﳋﻠﻴﻘﺔ ﺍﳌﺘﻨﻮﻋﺔ ﻣﻦ ﺍﻟﺘﺒﺎﻋﺪ ﺇﱃ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﺇﱃ ﺣﺪﻭﺩﻫﺎ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﺭﲰﻬﺎ ﺍﻻﺑـﻦ‪ ،‬ﻭﺇﱃ‬
‫ﻗﻮﺍﻡ ﺣﻴﺎﻬﺗﺎ ﺍﻷﺑﺪﻳﺔ ﺑﻌﻄﻴﺔ ﺍﻵﺏ‪ ،‬ﺃﻱ ﺍﻟﺮﻭﺡ ﺍﶈﻴﻲ ﺭﺏ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﻣﻨﻪ‬
‫ﺗﺄﺧﺬ ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳﺪﺓ ﺛﺒﺎﻬﺗﺎ ﰲ ﺍﻟﺘﻘﺪﻳﺲ‪ ،‬ﻭﻟﻘﺪ َﺭ َﺳ َﻢ ﺍﻻﺑﻦ ﻫﺬﻩ ﺍﻟﻌﻮﺩﺓ ﺑﺘﺠﺴﺪﻩ ﺍﻟـﺬﻱ‬
‫ﻒ ﻋـﻦ ﺍﻵﺧـﺮ‪ ،‬ﺃﻱ‬ ‫ﻒ ﻭﺟﻮﻫ ﹴﺮ ﳐﺘﻠـ ٍ‬ ‫ﻓﻴﻪ ﺍﲢﺪﺕ ﻃﺒﻴﻌﺘﺎﻥ‪ ،‬ﻛ ﹲﻞ ﻣﻨﻬﻤﺎ ﻣﻦ ﺃﺻ ﹴﻞ ﳐﺘﻠ ٍ‬
‫ﺍﻟﻼﻫﻮﺕ ﻭﺍﻟﻨﺎﺳﻮﺕ‪ ،‬ﻓﺰﺭﻉ ﻬﺑﺬﺍ ﺭﺳﻢ ﺍﻟﻌﻮﺩﺓ ﻣﻦ ﺧﻼﻝ ﻣﺼﺎﳊﺔ ﺍﻟﻼﻫﻮﺕ ﻣﻊ ﺍﻟﻨﺎﺳﻮﺕ‬
‫ﺑﺘﺠﺴﺪﻩ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺘﺎﻣﺔ ﻷُﻗﻨﻮﻣﻪ ﺍﻹﳍﻲ ﺍﳌﺘﺠﺴﺪ‪ .‬ﻫﺬﺍ ﺍﻟﺮﺳﻢ)‪ (١‬ﻳﺼـﻞ ﺇﱃ‬
‫ﻛﻤﺎﻟﻪ ﻋﻨﺪﻣﺎ ﻳُﺮﻓﻊ ﺍﳌﻮﺕ ﻭﺍﻟﻔﺴﺎﺩ ﻣﻦ ﺍﻟﻄﺒﻊ ﺍﻹﻧﺴﺎﱐ ﺑﻌﺪ ﺃ ﹾﻥ ﻳﻘﺎﺑﻠﻪ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭﰲ‬
‫ﺍﻟﻘﱪ ﻭﰲ ﺍﳉﺤﻴﻢ‪ ،‬ﻓﻴُﺒﻄﻞ ﺑﺬﻟﻚ ﻛﻞ ﺃﺳﺒﺎﺏ ﺍﻟﺘﺒﺎﻋﺪ ﻭﺍﻻﻧﻘﺴﺎﻡ ﺍﻟﱵ ﺩﺧﻠﺖ ﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻊ ﺍﳋﻄﻴﺔ ﻭﺗﺄﺻﻠﺖ ﻓﻴﻨﺎ ﺑﺴﺒﺐ ﺍﳌﻮﺕ‪.‬‬
‫ﺖ ﺇﱃ ﻓﺮﺡ ﺍﻟﻮﺣﺪ ِﺓ ﰲ ﺫﺍﻙ ﺍﻟﺬﻱ ُﺭﻓِـ َﻊ ﻋﻠـﻰ‬ ‫ﻟﻘﺪ ﻋُﺪﻧﺎ ﻣِﻦ ﺍﻻﻧﻘﺴﺎﻡ ﻭﺍﻟﺘﺸﺘُ ِ‬
‫ﺍﻟﺼﻠﻴﺐ ﻟﻜﻲ ﳚﻤﻊ "ﺍﳌﹸﺘﻔﺮﻗِﲔ ﻣِﻦ ﺃﺑﻨﺎﺀ ﺍﷲ ﺇﱃ ﻭﺍﺣ ٍﺪ" )ﻳﻮ ‪ (٥٢ :١١‬ﺑﺴِﺮ ﺍﻟﺼـﻠﻴﺐ‪،‬‬
‫ﺃﻱ ﺳِﺮ ﺍﻟﺒﺬﻝ ﺍﻟﺬﻱ ﻓﻴﻪ ﻧﻌﻮﺩ ﻣِﻦ ﻋُﺰﻟﺔ ﺍﳋﻄﻴﺔ ﺇﱃ ﺷﺮﻛﺔ ﺍﻟﺒﺬﻝ‪ .‬ﻭﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ‬
‫"ﻳﺄﺧُﺬ ﻣِﻦ ﺍﻻﺑﻦ" ﻭﻳُﻌﻄﻲ ﻟﻨﺎ ﺭﺳﻢ ﺣﻴﺎﺓ ﺍﻻﺑﻦ ﺍﳌﹸﻌﻠﱠﻘﺔ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﺍﻟﺬﻱ ﺑﺎﻟﺼـﻠﻴﺐ‬
‫ﺕ ﻣِﻦ ﺩﻣﺎﺭ ﺍﻟﺒُﻄ ﹺﻞ" ﻭﺣﻮﱠﻟﻪ ﺇﱃ ﻗـﻮﺓ ﲡﺪﻳـﺪ‬ ‫ﻳﻨﲑ ﺳِﺮ ﺍﳌﻮﺕ‪ ،‬ﻷﻥ ﺍﻟﺼﻠﻴﺐ "ﺃﻧﻘﺬ ﺍﳌﻮ َ‬
‫ﻟﻠﺠﺴﺪ‪ ،‬ﻷﻧﻨﺎ ﺑﺎﳌﻮﺕ ﻧﺪﻭﺱ ﻗﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﻭﻧﻨﻄﻠﻖ ﺇﱃ ﺣﻴﺎ ٍﺓ ﺟﺪﻳﺪ ٍﺓ ﺑﺎﻟﻘﻴﺎﻣﺔ‪..‬‬
‫ﻟﻘﺪ َﺣﻮﱠﻝ ﺍﻟﺼﻠﻴﺐ ﻣﻮﺕ ﺍﳉﺴﺪ ﺇﱃ ﲡﺪﻳ ٍﺪ ﻟﻠﺠﺴﺪ‪ ،‬ﻭﺣﺮﺭ ﺍﻹﻧﺴﺎﻥ ﻣِﻦ ﻭﻫـﻢ ﺍﻟﺒﻘـﺎﺀ‬

‫)‪ (١‬ﺣﺴﺐ ﺗﺮﲨﺔ ﻧﻴﺎﻓﺔ ﺍﻷﻧﺒﺎ ﻣﻜﺴﻴﻤﻮﺱ ﺃﹸﺳﻘﻒ ﺍﻟﻘﻠﻴﻮﺑﻴﺔ ﺍﳌﺘﻨﻴﺢ ﻟﻜﻠﻤﺔ ‪.‬‬
 ‫ﺣﺴﺐ ﻓﻜﺮ ﺍﻷﺏ ﺍﻷﻭﱠﻝ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺇ ﹾﻥ ﻳﻜﻮﻥ ﺇﳍﹰﺎ ﻻ َﳝﺴﱡﻪ ﺷﻲ ٌﺀ )ﺗﻚ‪ ،(٥ :٣‬ﻭﻻ ﻳﻨﻘﹸﺺ‬
‫ﻣﻨﻪ ﺷﻲﺀٌ‪ ،‬ﺑﻞ ﻳﺒﻘﻰ ﺇﱃ ﺍﻷﺑﺪ ﻋﻠﻰ ﺭﺳﻢ ﺍﻹﻟﻮﻫﺔ ﺍﻟﻜﺎﺫﺑﺔ‪ ،‬ﺃﻱ ﺗﻠﻚ ﺍﻟﱵ ﻻ ﺗُﻌﻄﻲ‪ ،‬ﺧﻮﻓﹰﺎ‬
‫ﻣِﻦ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﻻ ﺗﺄﺧُﺬ ﺑﺴﺒﺐ ﻋﺰ ٍﺓ ﺯﺍﺋﻔ ٍﺔ ﺯﺭﻋﺘﻬﺎ ﺍﻟﻜﱪﻳﺎﺀ‪.‬‬
‫ﻛﻴﻒ ﻃﻠﺐ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺍﳋﻠﻮﺩ ﺑﺪﻭﻥ ﻧﻌﻤﺔ ﺍﷲ ﻭﺑﺪﻭﻥ ﺻﻮﺭﺗﻪ؟ ﻫـﺬﺍ ﻣـﺎ‬
‫ﳚﻌﻠﲏ ﺃﺭﲡﻒ ﹸﻛﻠﱠﻤﺎ ﻭ َﺟ ْﺪﺕُ ﻧﻔﺴﻲ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﻓﻜﺮ ﺍﳌﺴﻴﺢ‪ ،‬ﻟﺌﻼ ﺃﹸﺻﺒ ُﺢ ﺻﻮﺭ ﹰﺓ ﻟـﺬﺍﰐ‪،‬‬
‫ﻭﻋﻨﺪ ﺫﻟﻚ ﺃﺟﺪ ﺃﻥ ﺃﺻﻞ ﻛﻴﺎﱐ ﻫﻮ ﰲ ﺍﻟﻌﺪﻡ ﺍﻟﺬﻱ ﻣﻨﻪ ﺟﺎﺀﺕ ﻛـﻞ ﺍﳋﻠﻴﻘـﺔ‪ ،‬ﺣـﱴ‬
‫ﻃﻐﻤﺎﺕ ﻭﺭُﺗﺐ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﺏ ﺍﻷﻭﱠﻝ ﻣِﻦ ﻧﻌﻤﺔ ﺍﻟﺒﻘﺎﺀ ﺇﱃ ﺍﻷﺑﺪ ﺣﺴـﺐ ﺍﻟﺼـﻮﺭﺓ‬ ‫‪ -٢٢‬ﻟﻘﺪ ﺟﺮﺩ ﺍﷲ‪ ،‬ﺍﻷ َ‬
‫ﺍﻹﳍﻴﺔ؛ ﻟﻜﻲ ﻳُﺪﺭﹺﻙ ﺃﻥ ﺍﻟﻮﺟﻮﺩ ﻻ ﻳﺼﻞ ﺇﱃ ﻏﺎﻳﺘﻪ ﺇ ﱠﻻ ﺑﺎﻟﺸﺮﻛﺔ‪ ،‬ﻷﻥ ﺍﻟﻮﺟـﻮﺩ ﺣﺴـﺐ‬
‫ﺍﻟﺸﺮﻛﺔ ﻟﻴﺲ ﻣﺜﻞ ﺍﻟﻮﺟﻮﺩ ﺣﺴﺐ ﺍﻻﻧﻔﺼﺎﻝ ﻋﻦ ﺍﷲ‪ ،‬ﻭﺇﻥ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺰﺍﺋﻒ ﺍﻟﺬﻱ ﺍﺭﺗﻀﺎﻩ‬
‫ﺁﺩﻡ ﻫﻮ ﻭﺟﻮ ٌﺩ ﻛﺎﺫﺏٌ‪ ،‬ﺟﺬﺭ ُﻩ ﰲ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﺟﺬﻋﻪ ﰲ ﺍﳋﻄﻴﺔ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺩﺧﻞ ﺍﻟﻌـﺪﻡ ﰲ‬
‫ﺏ ﲟﻮﺕ ﺍﻷﺏ ﺍﻷﻭﱠﻝ‪ ،‬ﻟﻜﻲ ﻻ ﻳﺒﻘﻰ ﰲ ﺍﻟﻌﺪﻡ ﺇﱃ ﺍﻷﺑﺪ‪َ .‬ﻭ َﻫﺒَـ ُﻪ‬ ‫ﲰ َﺢ ﺍﻟﺮ ُ‬
‫ﻓﻜﺮ ﺍﻹﻧﺴﺎﻥ‪َ ،‬‬
‫ﺍﳌﻮﺕ‪ ،‬ﻟﻜﻲ ﻳﻌﺘﻘﻪ ﻣِﻦ ﺍﳋﻄﻴﺔ‪ ،‬ﻭﻭﻫﺒﻪ ﺍﻟﺒﻘﺎﺀ ﰲ ﺍﳉﺤﻴﻢ ﺇﱃ ﺃﻥ ﻳُﺸﺮﹺﻕ ﻋﻠﻴﻪ ﻧﻮﺭ ﺍﳋﻼﺹ‬
‫ﻋﻨﺪﻣﺎ ﻳﺴﱯ ﺍﻟﺮﺏ ‪ -‬ﺁﺩﻡ ﺍﳉﺪﻳﺪ ‪ -‬ﺍﻷَﺳﺮﻯ ﻭﺍﳍﺎﻟﻜﲔ‪ ،‬ﻭﻳﱰﻉ ﺃﻧﻴﺎﺏ ﺍﳍﺎﻭﻳﺔ‪.‬‬
‫ﻟﻘﺪ ﺟﺎﺀ ﺍﻟﺴﻘﻮﻁ ﲞﻠﻞ ﰲ ﺍﻟﺸﺮﻛﺔ‪ ،‬ﻭﺍﺧﺘﻔﺖ ﺍ ُﻷﻟﻔﺔ ﻣﻦ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻭﺩﺧﻞ ﺍﳌﻮﺕ‬
‫ﺇﱃ ﺍﻟﻌﺎﱂ ﺑﺎﳋﻄﻴﺔ‪ ،‬ﻭﺍﳋﻄﻴﺔ ﲝﺴﺪ ﺇﺑﻠﻴﺲ )ﺣﻜﻤﺔ ‪.(٢٤ :٢‬‬
‫‪ -٢٣‬ﻟﻘﺪ ﻋُﺪﻧﺎ ﺑﺎﻻﺑﻦ ﺇﱃ ﺗﻌﺪﱡﺩ ﺍﳋﻠﻴﻘﺔ ﺍﻷﻭﱃ‪ ،‬ﺫﻟﻚ ﺍﻟﺘﻌﺪﱡﺩ ﺍﻟﺬﻱ ‪ -‬ﺑﺴـﺒﺐ‬
‫ﺍﻻﻧﻘﺴﺎﻡ‪ ،‬ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻊ ﺍﳋﻄﻴﺔ ‪ -‬ﻓﻘﺪﺕ ﻓﻴﻪ ﺍﳋﻠﻴﻘﺔ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﺻﺎﺭ ﺻﺮﺍﻉ ﺍﻟﻄﺒﺎﺋﻊ ﻫﻮ‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﳌﹸﻤﻴﱢﺰ ﻟﻠﺨﻠﻴﻘﺔ‪ ،‬ﻭﻟﻜﻨﻪ ﺍﻵﻥ ‪ -‬ﺑﺎﳌﺴﻴﺢ ‪ -‬ﺻﺎﺭ ﻟﻨﺎ ﺗﻨﻮﻉ ﺍﻟﻮﺣﺪﺓ ﺑﻌﺪ ﺃ ﹾﻥ ﻗﻀـﻰ‬
‫ﻉ‬
‫ﺕ ﺍﻟﺘﻨﻮ َ‬
‫ﻑ ﻣِﻦ ﺍﳌﻮ ِ‬ ‫ﺍﳌﻮﺕ ‪ -‬ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻊ ﺍﳋﻄﻴﺔ ‪ -‬ﻋﻠﻰ ﺍﻟﻔﺮﺡ ﺑﺎﻟﺘﻨﻮﻉ‪ ،‬ﻭﺣﻮﱠﻝ ﺍﳋﻮ ُ‬
‫ﺇﱃ ﳎﺎ ﹴﻝ ﳌﻤﺎﺭﺳﺔ ﺍﻟﺘﺴﻠﻂ ﺍﻟﺬﻱ ﺩﺧﻞ ﻣﻊ ﺍﳋﻄﻴﺔ‪ ،‬ﻭﺃﻫﻠﻚ ﻭﺣﺪﺓ ﺍﳋﻠﻴﻘﺔ‪ .‬ﻟﻘﺪ ﻛﺎﻥ ﺗﻌﺪﱡﺩ‬
‫ﻉ ِﻣﻦ‬
‫ﺍﳋﻠﻴﻘﺔ ﺑﺮﻛ ﹰﺔ ﺩﺍﺋﻤﺔﹰ‪ ،‬ﻭﻟﻜﻦ ﺩﺧﻠﺖ ﺍﳋﻄﻴﺔ ﻟﻜﻲ ﲢﻮﱢﻝ ﺗﻌﺪﱡﺩ ﺍﳋﻠﻴﻘ ِﺔ ﺇﱃ ﺗﻨﺎﺣُ ﹴﺮ ﻭﻧﺰﺍ ﹴ‬
‫ﻑ‪.‬‬
‫ﺕ ﻓﺮﺡ ﺍﻟﺘﻌﺪﱡﺩ ﺇﱃ ﺣﺰ ٍﻥ ﻭﺧـﻮ ٍ‬ ‫ﺕ ﺍﳊﻴﺎﺓﹶ‪ ،‬ﻭ َﺣﻮﱠﻝ ﺍﳌﻮ ُ‬
‫ﺃﺟﻞ ﺍﻟﺒﻘﺎﺀ‪ .‬ﻭﻫﻜﺬﺍ ﺃﻓﺴﺪ ﺍﳌﻮ ُ‬
‫ﺕ ﺑﻘﻮﺓ ﻗﻴﺎﻣﺘﻪ ﺇﱃ ﻗﻮﺓ‬
‫ﻓﺠﺎﺀ ﺍﻻﺑﻦ ﻟﻜﻲ ﳛﺮﺭﻧﺎ ﻣِﻦ ﻓﺴﺎﺩ ﺍﳌﻮﺕ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﺣﻮﱠﻝ ﺍﳌﻮ َ‬
‫ﲡﺪﻳﺪ‪ .‬ﻭﻋﻨﺪﻣﺎ ﲡﺴﱠﺪ ﻭ"ﺳﻜﻦ ﺑﻴﻨﻨﺎ" ﻛﺈﻧﺴﺎ ٍﻥ ﺣﻮﱠﻝ ﻛﻞ ﺍﳋﻠﻴﻘﺔ ﺇﻟﻴﻪ ﻟﻜﻲ ﺗﺘﺤﻮﻝ ﻓﻴـﻪ‪،‬‬
‫ﺃﻱ ﲢﺖ ﺳﻴﺎﺩﺗﻪ ﻛﻤﺨﻠﺺﹴ‪ ،‬ﻭﻛﺨﺎﻟ ﹴﻖ ﺇﱃ ﺑﺪﺍﻳ ٍﺔ ﺟﺪﻳﺪ ٍﺓ‪.‬‬
‫‪ -٢٤‬ﻋﻨﺪﻣﺎ ﲡﺴﱠﺪ ﺭ ُ‬
‫ﺏ ﺍﺠﻤﻟﺪِ‪ ،‬ﻧﺰﻝ ﻃﻮﺍﻋﻴ ﹰﺔ ﺇﱃ ﺻﻮﺭﺓ ﺍﻟﻌﺒـﺪ‪ ،‬ﺃﻱ ﺍﻟﺼـﻮﺭﺓ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺴﺎﻗﻄﺔ‪ .‬ﻭﺣﺪﺙ ﺃﻣ ٌﺮ ﻋﺠﻴﺐٌ‪ ،‬ﻓﻘﺪ ﺃﺧﺬ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳋﺎﻃﺌـﺔ ﺩﻭﻥ ﺃ ﹾﻥ‬
‫ﹸﳜﻄِﺊ‪ .‬ﺃﺧﺬ ﺍﻟﻔﺎﺳﺪ ﺍﻟﻘﺎﺑﻞ ﻟﻠﻤﻮﺕ‪ ،‬ﻭﻟﻜﻦ ﱂ ﻳﺘﺴﻠﻂ ﻋﻠﻴﻪ ﺍﻟﻔﺴﺎﺩ ﺃﻭ ﺍﳌـﻮﺕ‪ .‬ﺟـﺎﺀ‬
‫ﺍﻟﺘﺠﺪﻳﺪ ﻣِﻦ ﺣﻴﺚ ﺣﺪﺙ ﺍﻟﺴﻘﻮﻁ‪ ،‬ﻭﻧﺒﻊ ﻬﻧﺮ ﺍﳊﻴﺎﺓ ﰲ ﺃﺭﺽ ﺍﳌﻮﺕ‪ ،‬ﺃﻭ ﻛﻤـﺎ ﻳﻘـﻮﻝ‬
‫ﺍﻟﻨﱯ‪" :‬ﺍﻟﺸﻌﺐ ﺍﳉﺎﻟﺲ ﰲ ﺍﻟﻈﻠﻤ ِﺔ ﺃﺑﺼﺮ ﻧﻮﺭﹰﺍ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﻭﺍﳉﺎﻟﺴـﻮﻥ ﰲ ﻛـﻮﺭﺓ ﺍﳌـﻮﺕ‬
‫ﻭﻇﻼﻟﻪ ﺃﺷﺮﻕ ﻋﻠﻴﻬﻢ ﻧﻮ ٌﺭ" )ﺃﺵ ‪.(٢ :٩‬‬
‫ﰲ ﺁﺩﻡ ﹶﻓ ﹶﻘ َﺪ ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ ﻫﻴﺒﺔ ﺍ ﹶﳌﻠِﻚ‪ ،‬ﻭ ﹶﲢﻮﱠﻟﺖ ﺻﻮﺭﺓ ﺍﷲ ﺇﱃ ﻋﺒﺪٍ‪ ،‬ﻷﻧﻪ ﺣﻘﹰﺎ‬
‫ﺏ ﺃﻧﺖ‪ ،‬ﻭﺇﱃ ﺍﻟﺘﺮﺍﺏ ﺗﻌﻮﺩ" )ﺗﻚ ‪ ،(١٩ :٣‬ﻭﱂ َﻳﻌُﺪ ﺫﻟﻚ‬ ‫ﻗِﻴﻞ ﳌﹶﻦ ﺃﺧﺬ ﻫﺬﻩ ﺍﻟﻌﻄﻴﺔ "ﺗﺮﺍ ٌ‬
‫ﺕ‬
‫ﻉ ﻗﹸﻮ َ‬
‫ﻉ ﻳﱰ ُ‬‫ﺐ ﺳﻠﻄﺎﻧﹰﺎ ﻋﻠﻰ ﻛﻞ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻳﺴﻮﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻞ ﲢﻮﱠﻝ ﺇﱃ ﻣُﻨﺎﺯ ﹴ‬ ‫ﺍﻟﺬﻱ ﻭُ ِﻫ َ‬
‫ﻳﻮﻣﻪ ﻣِﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﻳﺄﻛﻞ ﻣﺎ ﳝﻜﻦ ﺃ ﹾﻥ ﻳﱰﻋﻪ ‪ ..‬ﻓﻔﻘﺪﺕ ﺍﳋﻠﻴﻘ ﹸﺔ ﺳﻼﻣﻬﺎ‪.‬‬
‫‪ -٢٥‬ﲡﺴﱠﺪ ﺍﺑﻦ ﺍﷲ ﰲ ﻫﻴﺌﺔ ﺍﻟﻌﺒﺪ ﻭﺻﻮﺭﺗﻪ‪ ،‬ﻭﺃﺧﺬ ﺷﺒﻪ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴـﺎﻧﻴﺔ)‪(١‬؛‬
‫ﻷﻧﻪ ﻇﻞ ﻗﹸﺪﱡﻭﺳﹰﺎ ﺑﻼ ﺧﻄﻴﺔ‪ ،‬ﻭﲪﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻟﻜﻲ ﻳُﻄﻬﱢﺮﻫﺎ ﻭﻳﻨﻘﻠﻬﺎ ﺇﱃ ﺻﻮﺭﺓ ﳎـﺪﻩ‬
‫ﻭﻗﺪﺍﺳﺘﻪ‪ ،‬ﻟﻴﺲ ﺑﺘﺤﻮﱡﻝ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺇﱃ ﻃﺒﻴﻌﺔ ﺇﳍﻴﺔ)‪ ،(٢‬ﺑﻞ ﺑﺘﺤﻮﱡﻝ ﺍﳌﻌﺮﻓـﺔ ﻭﺍﻹﺭﺍﺩﺓ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﱂ ﺗﻌُﺪ ﺑﻌﺪ ﲢﻴﺎ ﻣﺴﺘﻘﻠ ﹰﺔ ﻭﻣﻨﻔﺼﻠ ﹰﺔ ﻋﻦ ﺍﷲ‪ ،‬ﺑﻞ ﺻﺎﺭﺕ ﻣﺘﺤﺪ ﹰﺓ ﺣﻴ ﹰﺔ ﻣﻘﺪﺳ ﹰﺔ‬
‫ﰲ ﺃﹸﻗﻨﻮﻡ ﺍﻻﺑﻦ‪ ،‬ﻭﳌﺎ ﺻﺎﺭ ﰲ ﺻﻮﺭﺓ ﺍﻟﻌﺒﺪ‪َ ،‬ﺣﻮﱠﻝ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻣِﻦ ﺍﻟﺪﺍﺧﻞ ﺇﱃ ﺻـﻮﺭﺗﻪ‬

‫ﻼ ﺑﺸﺒﻪ ﺍﻟﺒﺸﺮ‬ ‫)‪ (١‬ﺍﻟﻘﺪﻳﺲ ﺻﻔﺮﻭﻧﻴﻮﺱ ﻳﻜﺘﺐ ﻭﰲ ﺫﻫﻨﻪ ﺻﻼﺓ ﻗﺴﻤﺔ ﺍﻷﻋﻴﺎﺩ ﺍﻟﺴﻴﺪﻳﺔ ﺍﻟﱵ ﺗﻘﻮﻝ‪" :‬ﺍﻟﺬﻱ ﳕﺎ ﻗﻠﻴ ﹰ‬
‫ﻼ ﻗﻠﻴ ﹰ‬
‫ﺑﻐﲑ ﺧﻄﻴﺔ ﻭﺣﺪﻩ"‪ .‬ﻓﺎﳌﺴﻴﺢ ﻟﻪ ﺍﺠﻤﻟﺪ ﺇﻧﺴﺎ ﹲﻥ ﻛﺎﻣﻞ‪ ،‬ﻭﻟﺬﻟﻚ ﺃﺭﺩﻑ ﺍﻟﻘﺪﻳﺲ ﺻﻔﺮﻭﻧﻴﻮﺱ ﻋﺒﺎﺭﺓ "ﺃﺧﺬ ﺷﺒﻪ ﺍﳊﻴﺎﺓ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ"‪ ،‬ﺑﺄﻥ ﺍﻻﺑﻦ ﰲ ﺍﻟﺘﺠﺴﺪ ﻇﻞ ﻗﺪﻭﺳﹰﺎ ﺑﻼ ﺧﻄﻴﺔ‪.‬‬
‫)‪ (٢‬ﺍﳌﻘﺼﻮﺩ ﻣِﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺇﻥ ﺇﲢﺎﺩ ﺍﻟﻼﻫﻮﺕ ﺑﺎﻟﻨﺎﺳﻮﺕ ﱂ ُﳛﻮﱢﻝ ﺍﻟﻨﺎﺳﻮﺕ ﺇﱃ ﻃﺒﻴﻌﺔ ﻣﻘﺪﺳﺔ ﲟﺠﺮﺩ ﺍﻹﲢﺎﺩ ﻬﺑﺎ‪ ،‬ﺑﻞ‬
‫ﺃﻳﻀﹰﺎ ﺑﺎﳊﻴﺎﺓ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻻﺑﻦ ﺍﷲ ﺍﳌﺘﺠﺴﺪ‪) ،‬ﻭﺃﻣﱠﺎ ﻳﺴﻮﻉ ﻓﻜﺎﻥ ﻳﻨﻤﻮ ﰲ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻘﺎﻣﺔ ﻋﻨﺪ ﺍﷲ ﻭﺍﻟﻨﺎﺱ‪،‬‬
‫ﻟﻮ‪ (٥٢ :٢‬ﻷﻥ ﺍﳋﻄﻴﺔ ﺣﻮﻟﺖ ﺁﺩﻡ ﺇﱃ ﺍﳌﻮﺕ‪ ،‬ﺃﻣﱠﺎ ﻗﺪﺍﺳﺔ ﺁﺩﻡ ﺍﳉﺪﻳﺪ ﻓﻬﻲ ﹸﲢﻮﱡﻝ ﺍﳌﺎﺋﺖ ﺇﱃ ﺣﻴﺎﺓ‪.‬‬
‫ﺖ ﻋﻨﺪ ﺧﻠﻖ ﺁﺩﻡ ﺍﻷﻭﱠﻝ‪ ،‬ﺻﻮﺭ ﹰﺓ‬ ‫ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻭﺣﱠﺪ ﺍﻟﺼﻮﺭﺗﲔ‪ ،‬ﻓﻠﻢ ﺗﻌُﺪ ﺻﻮﺭﺓ ﺍﷲ ﺍﻟﱵ ﻭُ ِﻫَﺒ ْ‬
‫ﻏﺮﻳﺒ ﹰﺔ ﻣُﻮﺣِﺸﺔ‪ ،‬ﺑﻞ ﺻﻮﺭﺓ ﻣﺘﻨﺎﺳﻘﺔ ﻣﻊ ﺻﻮﺭﺓ ﺍﻻﺑﻦ‪ .‬ﻋﻨﺪ ﺫﻟﻚ ﻬﺗﻠﻠﺖ ﺍﳋﻠﻴﻘـﺔ ﺑﻌـﻮﺩﺓ‬
‫ﺱ" ﺇﱃ ﺳﻠﻄﺎﻧﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻣﺸﻰ ﻋﻠـﻰ ﺍﳌﻴـﺎﻩ‪ ،‬ﻭﺑـﺎﺭﻙ‬ ‫ﺳﻴﱢﺪﻫﺎ ﺁﺩﻡ ﺍﳉﺪﻳﺪ‪ ،‬ﻭﻋﺎﺩ "ﺍﻟﺮﺃ ُ‬
‫ﺍﳋﹸﺒﺰﺍﺕ‪ ،‬ﻭ َﺣﻮﱠﻝ ﺍﳌﺎﺀ ﺇﱃ ﲬﺮﹴ‪ ،‬ﻭﺃﺩﺧﻞ ﺍﻟﺴﻤﻚ ﰲ ﺷِﺒﺎﻙ ﺑﻄﺮﺱ‪ ،‬ﻭﺑﺬﻟﻚ ﺃﻇﻬﺮ ﺳﻠﻄﺎﻥ‬
‫ﺁﺩﻡ ﺍﻟﻘﺪﱘ ﻋﻠﻰ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻭﹸﺃﻋ ِﻄﻲ ﻟﻪ ﻣﺎ ﻫﻮ ﺟﺪﻳﺪ‪ ،‬ﺃﻱ ﺇﻗﺎﻣﺔ ﺍﳌﻮﺗﻰ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﺑﺎﻟﺸﺮﻛﺔ‬
‫ﺍﻟﱵ ﻻ ﺍﻧﻔﺼﺎﻝ ﻓﻴﻬﺎ‪ ،‬ﺑﻌﺪ ﺃ ﹾﻥ ﺩﻣﺮ ﺍﻻﻧﻔﺼﺎﻝ ﻣﺎ ﻫﻮ ﺇﳍ ٌﻲ ﻓﻴﻨﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻌﺎﺻـﻴﺔ‬
‫ﺍﻟﺸﺮﻳﺮﺓ ﺍﻟﱵ ﺳﻘﻄﺖ ﻭﺑﻮﺍﺳﻄﺔ ﻣﻌﺮﻓﺔ ﺍﻟﺸﺮ‪.‬‬

‫ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻭﺍﳋﻠﻴﻘﺔ‪:‬‬
‫‪ -٢٦‬ﻟِﻨﻔﺮﺡ ﺑﺎﻟﺜﱠﺎﻟﻮﺙ ﺧﺎﻟﻘﻨﺎ‪ ،‬ﻷﻥ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﺗﺄﺧُﺬ ﻭﺟﻮﺩﻫﺎ ﻭﺣﺪﻭﺩ ﻃﺒﻌﻬﺎ‬
‫)ﻃﺒﻴﻌﺘﻬﺎ( ﻣِﻦ ﺍﻵﺏ‪ ،‬ﻭﺷﻜﻞ ﻭﺭﺳﻢ ﻛﻴﺎﻬﻧﺎ ﻣِﻦ ﺍﻻﺑﻦ‪ ،‬ﻭﺣﻴﺎﻬﺗﺎ ﻣِﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ .‬ﻋﻤ ﹲﻞ‬
‫ﻭﺍﺣ ٌﺪ ﺑﺈﺭﺍﺩ ٍﺓ ﻭﺍﺣﺪﺓٍ‪ ،‬ﻭﻧﻌﻤ ﹲﺔ ﻭﻫﺒ ﹲﺔ ﻭﺍﺣﺪ ﹲﺓ ﻟﻠﺜﺎﻟﻮﺙ ﺍﻟﻘﺪﱡﻭﺱ‪.‬‬
‫‪ -٢٧‬ﻟِﻨﻔﺮﺡ ﺑﺎﻵﺏ ﺍﻟﺬﻱ ﻳُﻌﻄﻲ ﻟﻨﺎ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺑﺎﻻﺑﻦ ﺍﻟﺬﻱ ﺑﻪ ﻧﺘﺠﻪ ﳓﻮ ﻏﺎﻳﺔ‬
‫ﻭﺟﻮﺩﻧﺎ‪ ،‬ﺃﻱ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻔﺮﺡ ﺍﻷﺑﺪﻱ ﰲ ﺍﷲ‪ ،‬ﻭﻟِﻨﻔﺮﺡ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﻳﺮﺳﻢ ﺣﻴﺎﺗﻨﺎ‬
‫ﻭﻳُﺪﺑﱢﺮ ﺍﻟﺬﻳﻦ ﻳﻠﺘﺼﻘﻮﻥ ﺑﻪ‪ ،‬ﻭﻳﻘﻮﺩﻫﻢ ﺑﺮﻓﻖ ﳓﻮ ﺍﻟﺘﻘﺪﻳﺲ‪.‬‬
‫‪ -٢٨‬ﻭﳓﻦ ﻧﺄﺧﺬ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺃﻱ ﻛﻴﺎﻥ ﺣﻴﺎﺗﻨﺎ ﻭﺟﻮﻫﺮﻫﺎ ﻣِﻦ ﺍﻵﺏ‪ ،‬ﻓﻬﻮ ﻳُﻌﻄﻲ‬
‫ﻟﻨﺎ ﻫﺬﻩ ﺍﻟﻌﻄﻴﺔ ﺑﻮﺍﺳﻄﺔ ﺍﺑﻨﻪ ﺍﻟﻜﻠﻤﺔ ﺍﻷﺯﱄ ﻟﻜﻲ ﻧﺼﺒﺢ ﻣﺜﺎ ﹰﻻ ﻟﻼﺑﻦ‪ ،‬ﺃﻱ ﺻﻮﺭ ﹰﺓ ﳌﹶﻦ ﻫـﻮ‬
‫"ﻣﻮﻟﻮﺩٌ ﻗﺒﻞ ﻛﻞ ﺍﻟﺪﻫﻮﺭ"‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﻛﻴﺎﻧﻪ ﻣِـﻦ ﺍﻵﺏ‪ ،‬ﺫﺍﺕ ﺍﻟﻜﻴـﺎﻥ‪ ،‬ﻭﺫﺍﺕ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﻭ ِﻣﻦ ﺫﺍﺕ ﺍﳉﻮﻫﺮ‪ ،‬ﺣﻴﺚ ﻻ ﻳﻮﺟﺪ ﺃﻋﻈﻢ ﻭﺃﺣﻘﺮ‪ ،‬ﻭﺻﻐﲑ ﻭﻛﺒﲑ‪ ،‬ﺑـﻞ ﺍﻟﻜـ ﹸﻞ‬
‫ﻭﺍﺣ ٍﺪ ﻭﻣﺘﺴﺎ ﹴﻭ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ ﺇﻧﻪ ﻳﺄﺧُﺬ‪ ،‬ﻓﻨﺤﻦ ﻧﻌﲏ ﺃﻧﻪ ﻣﺜﻞ ﻣﻴﺎﻩ ﺍﻟﻴﻨﺒﻮﻉ ﺗُﻮﻟﹶﺪ ﺩﻭﻥ ﺃ ﹾﻥ‬
‫ﺗﻨﻔﺼﻞ‪ ،‬ﻭﺗﺘﺪﻓﻖ ﺩﻭﻥ ﺃ ﹾﻥ ﺗﺘﺮﻙ ﻣﺼﺪﺭﻫﺎ‪.‬‬
‫ﻕ"‪ ،‬ﻭﺃﻛﱠﺪﻭﺍ ﺑﺬﻟﻚ‬
‫‪ -٢٩‬ﻭﻫﻜﺬﺍ ﺣﺪﱠﺩ ﺍﻵﺑﺎﺀ ﺍﻹﳝﺎﻥ ﺑﻘﻮﳍﻢ "ﻣﻮﻟﻮﺩٌ ﻏﲑ ﳐﻠﻮ ﹴ‬
‫ﺃﺯﻟﻴﺔ ﺍﻻﺑﻦ‪.‬‬
 ‫ﺃﻭﱠ ﹰﻻ‪ :‬ﻷﻬﻧﺎ ﺣ ٌﻖ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻷﻥ ﻫﺬﻩ ﺍﻷﺯﻟﻴﺔ ﻫﻲ ﻗﺎﻋﺪﺓ ﺑﻘﺎﺀ ﺍﳌﺆﻣﻨﲔ ﰲ ﺣﻴﺎﺓ ﺍﻷﺑﺪ‪ .‬ﻓﺎﻻﺑﻦ ﻳﺄﺧـﺬ‬
‫ﻛﻴﺎﻧﻪ ﺍﻷﺯﱄ ﻣِﻦ ﺍﻵﺏ‪ ،‬ﻟﻜﻲ ﻳُﻌﻄﻲ ﻟﻨﺎ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﺒﻘﺎﺀ ﺍﻷﺑﺪﻱ ﺍﻟﺬﻱ ﻧﺄﺧﺬﻩ ﻣﻨﻪ ﻋﻠـﻰ‬
‫ﺭﺗﺒﺔ ﻭﺭﺳﻢ ﺍﻟﺘﺒﲏ‪.‬‬
‫‪ -٣٠‬ﻭﺑﻘﻮﻟﻨﺎ "ﻣﻮﻟﻮﺩٌ ﻣِﻦ ﺍﻵﺏ ﻗﺒﻞ ﻛﻞ ﺍﻟﺪﻫﻮﺭ"‪ ،‬ﻧﻜﻮﻥ ﻗﺪ ﺣﺪﺩﻧﺎ‪ ،‬ﻟـﻴﺲ‬
‫ﻓﻘﻂ ﺃﺯﻟﻴﺔ ﺍﻻﺑﻦ ﻭﺇﻟﻮﻫﻴﺘﻪ‪ ،‬ﺑﻞ ﺃﻳﻀﹰﺎ ﺿﻤﺎﻥ ﺍﳋﻼﺹ ﺍﻷﺑﺪﻱ‪ ،‬ﻛﻌﻤ ﹴﻞ ﺇﳍـ ﹴﻲ ﻣِـﻦ ﺍﻵﺏ‬
‫ﺑﺎﻻﺑﻦ‪ ،‬ﻭﻳ ُﻮﻫَﺐ ﻟﻨﺎ ﰲ ﺃﹸﻗﻨﻮﻡ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻳﻨﺒﻮﻉ ﻛﻞ ﺍﳋـﲑﺍﺕ‪ ،‬ﻭ"ﻛﻨــﺰ ﻛـﻞ‬
‫ﺍﻟﺼﺎﳊﺎﺕ" )ﺭﺍﺟﻊ ﻗﻄﻊ ﺻﻼﺓ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ(‪.‬‬
‫‪ -٣١‬ﻻ ﻭﺟﻮﺩ ﻟﻠﺼﻼﺡ ﻭﺍﳋﲑ ﺧﺎﺭﺝ ﺍﷲ‪ ،‬ﻭﻻ ﻭﺟﻮﺩ ﻟﻌﻄﺎﺀٍ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻥ ﻧﻮﻋﻪ‬
‫ﺇ ﱠﻻ ﺍﻟﺬﻱ ﻣِﻦ ﺍﷲ ﻣﺒﺎﺷﺮ ﹰﺓ‪ ،‬ﺃﻭ ﺑﺈﺭﺍﺩﺗﻪ ﺍﳋﺎﻟﻘﺔ ﺃﻭ ﻗﻮﺓ ﻛﻠﻤﺘﻪ ﺍﻟﻔﺎﻋﻠﺔ ﰲ ﺍﳋﻠﻴﻘﺔ‪ .‬ﻓﺎﻷﻣﻄﺎﺭ‬
‫ﻻ ﺗﺴﻘﻂ ﺇ ﱠﻻ ﺑﻘﻮﺓ ﻛﻠﻤﺔ ﺍﷲ ﺍﳋﺎﻟﻘﺔ‪ ،‬ﻭﺍﻷﻓﻼﻙ ﺗﺘﺤﺮﻙ ﺑﺈﺭﺍﺩﺗﻪ‪ ،‬ﺃﻣﱠﺎ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﻓﻬﻲ‬
‫ﺫﺍﺕ ﺍﳊﻴﺎﺓ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻟﻨﺎ ﰲ ﺍﻵﺏ‪ ،‬ﻭﺃﹸﻋﻠِﻨﺖ ﻟﻨﺎ ﰲ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺖ ﻣﺜـﻞ‬
‫ﺍﻷﻣﻄﺎﺭ ﺃﻭ ﺍﻟﻄﻌﺎﻡ ﺃﻭ ﺣﺮﻛﺔ ﺍﻷﻓﻼﻙ ﻭﺍﻷﺟﺮﺍﻡ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻓﻬﺬﻩ ﻛﻠـﻬﺎ ﺑـﺈﺭﺍﺩﺓ ﺍﻵﺏ‪،‬‬
‫ﻭﻫﻲ ﻛﺎﺋﻨ ﹲﺔ ﺧﺎﺭﺝ ﺟﻮﻫﺮ ﺍﷲ‪ ،‬ﻭﻏﺮﻳﺒ ﹲﺔ ﻋﻦ ﻃﺒﻌﻪ ﺍﻹﳍﻲ؛ ﻷﻬﻧﺎ ﳐﻠﻮﻗﺔﹲ‪ ،‬ﺃﻣﱠﺎ ﺷـﺮﻛﺘﻨﺎ ﰲ‬
‫ﺍﻵﺏ ﺑﺎﺑﻨﻪ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﻓﻬﻲ ﺷﺮﻛ ﹲﺔ ﰲ ﻋﻼﻗﺔ ﺍﻻﺑﻦ ﺑﺎﻵﺏ‪ ،‬ﻭﻫﻲ ﻋﻄﺎﺀ ﺻﻼﺡ‬
‫ﺍﻟﻄﺒﻊ ﺍﻹﳍﻲ ﻧﻔﺴﻪ‪ ،‬ﻭﺧﲑ ﺍﶈﺒﺔ ﺍﻹﳍﻴﺔ ﻧﻔﺴﻬﺎ‪ .‬ﳓﻦ ﻻ ﻧﺸﺘﺮﻙ ﰲ ﺍﷲ ﻛﻤﺎ ﻧﺸـﺘﺮﻙ ﰲ‬
‫ﺧﲑﺍﺕ ﺍﻷﺭﺽ‪ ،‬ﺑﻞ ﻧﺸﺘﺮﻙ ﰲ ﺍﻟﻼﻫﻮﺕ ﻣِﻦ ﺧِﻼﻝ ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴـﺪ ﺭﺑﻨـﺎ ﻳﺴـﻮﻉ‬
‫ﺍﳌﺴﻴﺢ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺮﺏ ﺇﻧﻪ ﻳُﺸﺮﹺﻕ ﴰﺴﻪ ﻋﻠﻰ ﺍﻷﺷﺮﺍﺭ ﻭﺍﻷﺑﺮﺍﺭ )ﻣﱴ ‪ ،(٤٥ :٥‬ﻭﻟﻜﻦ ﺍﻟﻨﻮﺭ‬
‫ﺕ ﺇﱃ ﺍﻟﻌﺎﱂ )ﻳﻮﺣﻨﺎ ‪ (٩ :١‬ﻟﻴﺲ ﻣﺜﻞ ﻧﻮﺭ ﺍﻟﺸﻤﺲ‪،‬‬ ‫ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻳُﻀﻲﺀ ﻟﻜﻞ ﺇﻧﺴﺎ ٍﻥ ﺁ ٍ‬
‫ﻷﻥ ﻧﻮﺭ ﺍﻟﺸﻤﺲ ﻫﻮ ﻧﻮ ٌﺭ ﳐﻠﻮﻕ ﻻ ﻳﺪﻭﻡ‪ ،‬ﺃﻣﱠﺎ ﺍﻟﻨﻮﺭ ﺍﻷﺯﱄ ﺍﻟﺬﻱ ﺃﺷﺮﻕ ﻟﻨﺎ ﲟﺤﺒﺔ ﺍﻵﺏ‬
‫ﱄ ﻻ ﻳﻐﻴﺐ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺭﺳﻢ ﺍﻻﺑﻦ ﺍﻟﻄﺒﻴﻌ ﹶﺔ ﺍﳉﺪﻳﺪﺓ ﻟﻺﻧﺴﺎﻧﻴﺔ ﺍﳉﺪﻳﺪﺓ ‪ -‬ﻭﻛﻤﺎ‬ ‫ﻫﻮ ﻧﻮ ٌﺭ ﺃﺯ ﹲ‬
‫ﻗﻠﻨﺎ ﺇﻧﻪ ﲨﻊ ﰲ ﺃﹸﻗﻨﻮﻣﻪ ﺍﻹﳍﻲ ﻣﺎ ﻫﻮ ﳐﺘﻠﻒ ﲤﺎﻣﹰﺎ ﺣﺴـﺐ ﺟـﻮﻫﺮﻩ‪ ،‬ﺃﻱ ﺍﻟﻼﻫـﻮﺕ‬
‫ﻭﺍﻟﻨﺎﺳﻮﺕ ‪ -‬ﺟﻌﻞ ﺍﻻﺑﻦ ﻟﻪ ﺍﺠﻤﻟﺪ ﻣﻦ ﺫﻟﻚ ﺍﻻﺟﺘﻤﺎﻉ‪ ،‬ﺍﻟﻴﻨﺒﻮﻉ ﺍﳊﻘﻴﻘﻲ ﻟﻜﻞ ﻧﻌﻤﺔ ﻭﻫﺒﺔ‪.‬‬
‫ﻓﻘﺪ ﺣﺪﺙ ﺍﲢﺎ ٌﺩ ﻓﺎﺋ ٌﻖ ﱂ ﻳﻔﻘﺪ ﻓﻴﻪ ﺍﻟﻼﻫﻮﺕ ﺟﻮﻫﺮﻩ‪ ،‬ﻭﱂ ﻳﺘﺤﻮﻝ ﺍﻟﻨﺎﺳﻮﺕ ﺇﱃ ﻃﺒﻴﻌـﺔ‬
‫ﺃﹸﺧﺮﻯ‪ ،‬ﺑﻞ ﻧﺎﻝ ﻏﲎ ﻭﳎﺪ ﻭﻛﺮﺍﻣﺔ ﺍﻟﻼﻫﻮﺕ ﻟﻜﻲ ﻳﺆﻫﱢﻞ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳉﺪﻳـﺪﺓ ﺇﱃ ﻗﺒـﻮﻝ‬
‫ﺍﻟﺜﺎﻟﻮﺙ‪ .‬ﻭﻗﺪ ﰎ ﺫﻟﻚ ﺣﺴﺐ ﻧﻌﻤﺔ ﺍﷲ ﺍﻟﻮﺍﻓﺮﺓ؛ ﻷﻥ ﺑﻘﺎﺀ ﺍﻟﻨﺎﺳﻮﺕ ﺣﺴـﺐ ﺣـﺪﻭﺩ‬
‫ﲎ‬
‫ﻭﺭﺳﻢ ﺍﻟﻨﺎﺳﻮﺕ‪ ،‬ﻫﻮ ﺑﻘﺎﺀ ﺍﻟﺘﻤﺎﻳُﺰ ﺑﲔ ﺍﷲ ﻭﺍﻹﻧﺴﺎﻥ ﻛﻘﺎﻋﺪﺓ ﺃﺑﺪﻳﺔ ﻟﻠﺸـﺮﻛﺔ‪ .‬ﻭﻏـ َ‬
‫ﺍﻟﻨﺎﺳﻮﺕ ﲝﻴﺎﺓ ﻭﻛﺮﺍﻣﺔ ﻭﳎﺪ ﺍﻟﻼﻫﻮﺕ ﻫﻮ ﻋﻼﻣﺔ ﺷﺮﻛﺘﻨﺎ ﺍﻷﺑﺪﻳﺔ ﰲ ﻏﲎ ﻭﺣﻴﺎﺓ ﻭﻛﺮﺍﻣﺔ‬
‫ﻭﳎﺪ ﺍﻟﻼﻫﻮﺕ‪ .‬ﻭﻫﻜﺬﺍ‪ ،‬ﻳﺼﺒﺢ ﺍﻟﺘﻌﻠﻴﻢ ﺑﺎﻟﺜﺎﻟﻮﺙ ﻇﺎﻫﺮﹰﺍ ﻭﻣُﻌﻠﻨﹰﺎ ﻣﻦ ﺧﻼﻝ ﲡﺴﺪ ﺍﻻﺑـﻦ‬
‫ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻟﻪ ﺍﺠﻤﻟﺪ‪ ،‬ﻓﻬﻮ )ﺃﻱ ﺍﻟﺜﺎﻟﻮﺙ( ﻭﺣﺪ ﹲﺓ ﻣﻊ ﲤﺎُﻳﺰﹴ‪ ،‬ﻭﺷﺮﻛ ﹲﺔ ﻣﻊ ﺑﻘﺎ ِﺀ ﻛـﻞ‬
‫ﺃﹸﻗﻨﻮﻡ ﻣﺘﻤﺎﻳﺰﺍﹰ‪ ،‬ﻭﻗﺪ ﺃﺧﺬﻧﺎ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﻣﻦ ﲡﺴﱡﺪ ﺍﻻﺑﻦ ﻟﻪ ﺍﺠﻤﻟﺪ‪ ،‬ﻭﻧﻘﻠﻨﺎ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺇﱃ‬
‫ﺍﳌﻌﺮﻓﺔ ﺍﻷﻭﱃ ﺍﻟﺜﻴﺆﻟﻮﺟﻴﺎ )ﺍﻟﻼﻫﻮﺗﻴﺔ( ﺍﻟﱵ ﺭﻓﻌﻨﺎ ﺇﻟﻴﻬﺎ ﺍﻟﺘﺪﺑﲑ‪.‬‬

‫ﺍﳌﺜﺎﻝ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻮﺟﻮﺩ ﺍﳊﻘﻴﻘﻲ‪:‬‬

‫‪ -٣٢‬ﺑﺪﺧﻮﻝ ﺍﳋﻄﻴﺔ ﺇﱃ ﺍﻟﻌﺎﱂ‪ ،‬ﺩﺧﻞ ﺍﻟﺰﻳﻒ ﻭﺍﻟﻜﺬﺏ‪ .‬ﻭﺑـﺎﳓﻼﻝ ﺍﻟﻮﺟـﻮﺩ‬
‫ﺍﻹﻧﺴﺎﱐ ﻭﺳﻘﻮﻃﻪ ﲢﺖ ﺳﻄﻮﺓ ﺍﳌﻮﺕ‪ ،‬ﻓﺴﺪﺕ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﲢﻮﻟﺖ ﺇﱃ ﻣﻌﺮﻓـ ٍﺔ‬
‫ﻣﺰﻳﻔﺔٍ‪ ،‬ﻻ ﺗﻘﻮﻯ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﳊﻖ ﺇ ﱠﻻ ﻣِﻦ ﺧﻼﻝ ﺍﻹﻋﻼﻥ ﺍﻹﳍﻲ ﻧﻔﺴـﻪ‪ ،‬ﺃﻱ ﺍﻟـﻮﺣﻲ‬
‫ﺍﳌﹸﻘﺪﱠﺱ ﻭﻛﻠﻤﺔ ﺍﷲ‪ .‬ﻫﻜﺬﺍ ﺟﺎﺀ ﺍﻟﻮﺣﻲ ﻟﻜﻲ َﻳﺮُﺩ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ‬
‫ﻟﻪ ﻭﺍﳌﹸﻮﺩﻋﺔ ﰲ ﻛﻴﺎﻧﻪ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻭﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺳﻔﺮ ﺍﳋﻠﻴﻘﺔ )ﺍﻟﺘﻜﻮﻳﻦ( ﺑﻜﻠﻤﺔ ﻭﺍﺣـﺪﺓ‬
‫ﻭﻫﻲ "ﳔﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺻﻮﺭﺗﻨﺎ" )ﺗﻜﻮﻳﻦ ‪ ،(٢٦ :١‬ﻭﻛﻠﻤﱵ "ﺍﻟﺼﻮﺭﺓ" ﻭ"ﺍﳌﺜـﺎﻝ"‪،‬‬
‫ﺗﻌﲏ ﻭﺟﻮﺩ ﺛﻼﺙ ﺩﺭﺟﺎﺕ ﻟﻠﻤﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﻭﻫﻲ ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻜﻴﺎﻧﻪ ﻭﻗﺪﺭﺍﺗﻪ ﻛﺼﻮﺭ ٍﺓ ﷲ‪ ،‬ﻳﺮﻯ ﻓﻴﻬﺎ ﺍﷲ ﻭﻳُﺪﺭﹺﻙ‬
‫ﺑﻮﺍﺳﻄﺔ ﺗﺄﻣﻞ ﻛﻴﺎﻧﻪ‪ ،‬ﺍﻟﺘﺸﺎﺑُﻪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳋﺎﻟﻖ‪.‬‬
‫ﺿﻌَﺖ ﳋﺪﻣﺘﻪ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ ﲟﺎ ﺣﻮﻟﻪ ﻣِﻦ ﳐﻠﻮﻗﺎ ٍ‬
‫ﺕ ُﻭ ِ‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻣﻌﺮﻓﺔ ﺍﷲ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﻲ ﺃﻋﻠﻲ ﺩﺭﺟﺎﺕ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻫﻲ ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﺪﺭﺟﺔ‬
‫ﺍﻷﻭﱃ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺃﻬﻧﺎ ﺗُﻌﻠﹶﻦ ﻣِﻦ ﺍﷲ‪ ،‬ﻭﻻ ﳝﻠﻚ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻘﺘﺤﻤﻬﺎ‪ ،‬ﺃﻭ ﻳﺄﺧﺬﻫﺎ ﻋﻨﻮﺓﹰ‪،‬‬
‫ﺃﻭ ﳛﺼﻞ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻘﺪﺭﺍﺕ ﺍﻟﱵ ُﻭ ِﻫﺒَﺖ ﻟﻪ‪ .‬ﻭﻗﺪ ﺟﻌﻠﻨﺎ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺁﺧﺮ ﺍﻟﺪﺭﺟﺎﺕ ﻷﻬﻧﺎ‬
‫ﺃﻋﻈﻢ ﻭﺃﻋﻠﻲ ﺷﺄﻧﹰﺎ ﻣِﻦ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫‪ -٣٣‬ﻭﳓﻦ ﺧُﻠﻘﻨﺎ ﺣﺴﺐ ﺻﻮﺭﺓ ﺍﷲ‪ ،‬ﻷﻥ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺍﻷﺷﻴﺎﺀ‪ .‬ﻭﺣﺴـﺐ‬
‫ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﻻ ﺗﺼﻞ ﺇﻟﻴﻨﺎ ﺍﳌﻌﺮﻓﺔ ﻣِﻦ ﺍﳋﺎﺭﺝ‪ ،‬ﺑﻞ ﻫﻲ ﰲ ﺩﺍﺧﻠﻨﺎ‪ .‬ﻓﺈﺫﺍ ﺗﻘﺪﱠﻣﻨﺎ ﰲ ﻣﻌﺮﻓﺔ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻷﻓﻼﻙ‪ ،‬ﻓﺈ ﱠﻥ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﲡﺪ ﺃﺻﻠﻬﺎ ﰲ ﺩﺍﺧﻠﻨﺎ‪ ،‬ﺃﻱ ﻋﻨﺼﺮ ﺍﻟـﺬﻛﺎﺀ ﻭﻗـﻮﺓ‬
‫ﺍﳌﻼﺣﻈﺔ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﷲ ﻓﻴﻨﺎ‪ .‬ﻭﺇﺫﺍ ﺗﻘﺪﱠﻣﻨﺎ ﰲ ﻣﻌﺮﻓﺔ ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻓﺈﻥ ﺇﳍﺎﻡ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸـﺪﺱ‬
‫ﻳﺮﺍﻓﻖ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ‪ ،‬ﻭﻳﻨﻘﱢﻲ ﺍﻟﺬﻳﻦ ﻳﺴﺄﻟﻮﻥ ﺑﺈﺧﻼﺹﹴ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﳌﻌﺮﻓـﺔ ﺗُﺼـﺒﺢ ﻣﺜـﻞ‬
‫ﺍﻧﻌﻜﺎﺱ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‪ .‬ﻭﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻳﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ‪ ،‬ﻳﻌﺮﻑ‬
‫ﺍﷲ‪ ،‬ﻭﻫﺬﺍ ﺑﺴﺒﺐ ﻭﺟﻮﺩ ﺻﻮﺭﺓ ﺍﷲ ﻓﻴﻨﺎ‪ ،‬ﻭﻋﻠﻰ ﻗﺪﺭ ﻧﻘﺎﺀ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﺗﻜﻮﻥ ﻣﻌﺮﻓـﺔ‬
‫ﺍﻟﻼﻫﻮﺕ )ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﳍﻴﺔ( ﻓﻴﻨﺎ ﻧﻘﻴ ﹰﺔ‪.‬‬

‫ﺛﺎﻟﻮﺛﻴﺔ ﺍﻟﺸﺮﻛﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻜﻮﻥ‪:‬‬

‫‪ -٣٤‬ﻭﳓﻦ‪ ،‬ﻛﻤﺜﺎ ﹴﻝ ﷲ‪ ،‬ﻧﻔﻬﻢ ﻣِﻦ ﺧﻼﻝ ﺗﺄﻣﱡﻞ ﺻﻮﺭﺓ ﺍﷲ ﻓﻴﻨﺎ‪ ،‬ﻛﻴﻒ ﺗُﻮﻟﹶـﺪ‬
‫ﺍﻷﺷﻴﺎﺀ ﻭﺗﻨﻤﻮ‪ ،‬ﻭﻛﻴﻒ ﺗﺘﻜﺎﺛﺮ ﺍﻟﻨﺒﺎﺗﺎﺕ‪ ،‬ﻭﻛﻴﻒ ﺗُﻮﻟﹶﺪ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻭﻛﻴﻒ ﻳُﻮﻟﹶﺪ ﺍﻟﺒﺸـﺮ؟‬
‫ﻓﺎﻟﻮﻻﺩﺓ ﻫﻲ ﺧﺘﻢ ﺍﻟﺜﱠﺎﻟﻮﺙ ﺍﻟﺬﻱ ﻃﹸﹺﺒ َﻊ ﻋﻠﻰ ﺍﳋﻠﻴﻘﺔ ﺍﳌﻨﻈﻮﺭﺓ‪ ،‬ﻟﻜﻲ ﺗُـﺪ ﹺﺭﻙ ﺑﺎﻟﺘﺄﻣﱡـﻞ ﰲ‬
‫ﺍﳌﻨﻈﻮﺭ‪ ،‬ﻣﺎ ﻫﻮ ﻏﲑ ﻣﻨﻈﻮﺭ‪ .‬ﻭﻫﻨﺎ ﺍﻟﺘﺸﺒﱡﻪ ﺑﺎﷲ‪ ،‬ﻫﻮ ﺗﺸﺒُﻪ ﺍﳌﺜﺎﻝ ﻭﺍﻟﺼﻮﺭﺓ ﺑﺎﻷﺻﻞ‪ ،‬ﻭﻟﺬﻟﻚ‬
‫ﺹ‬
‫ﺍﻟﺴﺒﺐ ﻋﻴﻨﻪ ﻻ ﳚﺐ ﺃﻥ ﻧﺴﺄﻝ ﳌﺎﺫﺍ ﻳُﻮﻟﹶﺪ ﺍﻻﺑﻦ ﺃﺯﻟﻴﹰﺎ ﻣِﻦ ﺍﻵﺏ‪ ،‬ﻷﻥ ﺍﻟﺴـﺆﺍ ﹶﻝ ﺧـﺎ ٌ‬
‫ﺑﺎﻟﻄﺒﻴﻌﺔ ﺍﻹﳍﻴﺔ ﺍﻟﻔﺎﺋﻘﺔ ﺍﻟﻐﻨﻴﺔ ﺍﻟﱵ ﻣﻨﻬﺎ ‪ -‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪ -‬ﺗﻨﺎﻝ ﻛﻞ ﺃﹸﺑـﻮﺓ ﻭﺑﻨـﻮﺓ‬
‫ﻛﻴﺎﻬﻧﺎ ﺍﳋﺎﺹ ﻬﺑﺎ‪ ،‬ﻟﻜﻲ ﺗُﺼﺒﺢ ﻣﺜﻞ ﺍﷲ‪ ،‬ﺃﻱ ﻣﺜﻞ ﺟﻮﻫﺮ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﳍﻴﺔ ﻭﺗﺘﺸـﺒﻪ ﺑـﻪ ﰲ‬
‫ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﻜﻴﻨﻮﻧﺔ‪ ،‬ﻭﺗﻨﺎﻝ ﻣﻨﻪ ﺳِﺮ ﺑﻘﺎﺋﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺳِﺮ ﺩﻭﺍﻣﻬﺎ ﰲ ﺍﻷﺑﺪﻳﺔ ﺍﻟـﱵ‬
‫ﻫﻲ ﺷﺮﻛﺔ ﺍﳋﻼﺋﻖ ﺍﻟﻌﺎﻗﻠﺔ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﳍﻴﺔ‪ .‬ﻭﻛﻞ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﺪﻋﻮ ٍﺓ ﺇﱃ ﺷﺮﻛﺔ ﻣﺜﺎﻝﹴ‪،‬‬
‫ﻭﺷﺮﻛﺔ ﺑﻘﺎﺀٍ‪ ،‬ﻭﺷﺮﻛﺔ ﺣﻴﺎ ٍﺓ ﺃﺑﺪﻳ ٍﺔ‪.‬‬
‫ﻓﺸﺮﻛﺔ ﺍﳌﺜﺎﻝ ﻫﻲ ﺗﺸﱡﺒﻪ ﻛﻞ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﺎﺩﻳﺔ ﻭﻏﲑ ﺍﻟﻌﺎﻗﻠﺔ ﰲ ﻭﺟـﻮ ٍﺩ ﻭﺑﻘـﺎ ٍﺀ‬
‫ﻛﻤﺜﺎ ﹴﻝ ﷲ‪ .‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺗﺘﺤﺪ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺭﺑﻌﺔ)‪ ،(١‬ﺍﳌﺎﺀ ﻭﺍﻟﺘﺮﺍﺏ ﻭﺍﳍﻮﺍﺀ ﻭﺍﳊﺮﺍﺭﺓ‬
‫ﰲ ﺷﺮﻛ ٍﺔ ﻟﻜﻲ ﲤﻨﺢ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻨﻤﻮ ﻟﻠﻨﺒﺎﺗﺎﺕ ﻭﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﺍﳍﻮﺍﺀ ﻭﺍﳌﺎﺀ ﻭﻧﻮﺭ ﺍﻟﺸﻤﺲ‪ ،‬ﺃﻱ‬
‫ﺣﺮﺍﺭﻬﺗﺎ ﺃﻳﻀﹰﺎ ﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻞ ﻛﻞ ﺍﻟﻜﺎﺋﻨﺎﺕ ﲢﻴﺎ‪ .‬ﻫﺬﻩ ﻫﻲ ﺷﺮﻛﺔ ﻣﺜﺎﻝﹴ‪ ،‬ﺃﻱ ﺍﻹﲢﺎﺩ ﺭﻏﻢ‬
‫ﺍﺧﺘﻼﻑ ﻭﲤﺎﻳُﺰ ﺍﻟﻄﺒﺎﺋﻊ ﻣِﻦ ﺃﺟﻞ ﻭﺣﺪﺓ ﻋﻤﻞ‪ ،‬ﻭﺫﻟﻚ ﺗﺸﺒُﻬﹰﺎ ﺑﺄﻗﺎﻧﻴﻢ ﺍﻟﺜﱠﺎﻟﻮﺙ ﺍﻟﱵ ﺗﻌﻤﻞ‬
‫ﻣﻌﹰﺎ ﰲ ﻭﺣﺪﺓ ﻭﺍﺣﺪﺓ‪.‬‬

‫ﺗﺸﺒﱡﻪ ﺍﳋﻠﻴﻘﺔ ﺑﺎﻟﺜﱠﺎﻟﻮﺙ ﳛﻔﻆ ﺍﻟﻜﻮﻥ‪:‬‬

‫‪ -٣٥‬ﻭﺍﻟﺘﺸﱡﺒﻪ ﺑﺎﷲ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﳋﻠﻴﻘﺔ ﺍﳌﻨﻈﻮﺭﺓ ﻏﲑ ﺍﻟﻌﺎﻗﻠﺔ‪ ،‬ﻫﻮ ﺷﺮﻛ ﹸﺔ ﺑﻘﺎ ٍﺀ؛‬
‫ﻷﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺇﺫﺍ ﺍﻧﻌﺪﻣﺖ ﺑﻴﻨﻬﺎ ﺍﻟﺸﺮﻛﺔ ﺍﻧﺘﻬﻰ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﺑﻞ ﺍﺧﺘﻞ ﻧﻈﺎﻡ ﺍﻟﻜﻮﻥ ﻛﻠـﻪ‪،‬‬
‫ﻭﺍﻧﺪﺛﺮﺕ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻭﻋﺎﺩﺕ ﺇﱃ ﺍﻟﻌﺪﻡ‪ .‬ﻫﺬﺍ ﺍﻟﺘﺸﱡﺒﻪ ﺑﺎﻟﺜﱠﺎﻟﻮﺙ ﻗﺎﺋ ٌﻢ ﻋﻠﻰ ﺃﺳـﺎﺱ ﺍﻟﺘﻤـﺎﻳُﺰ‬
‫ﻉ ﻣﻬﻤـﺎ ﻛﺎﻧـﺖ ﺇﺫﺍ‬ ‫ﻭﺍﻟﺘﻨﻮﻉ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻓﻼ ﻭﺟﻮﺩ ﻟﻮﺣﺪ ٍﺓ ﻣِﻦ ﺃﻱ ﻧﻮ ﹴ‬
‫ﺍﻧﻌﺪﻣﺖ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺑﲔ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ .‬ﻓﺎﳌﺎﺀ ﻟﻴﺲ ﻣﺜﻞ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﺍﻟﺘﺮﺍﺏ ﻟﻴﺲ ﻣﺜﻞ ﺍﳍﻮﺍﺀ‪،‬‬
‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻳﺆﺩﱢﻱ ﺩﺍﺋﻤﹰﺎ ﺇﱃ ﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ‪.‬‬
‫‪ -٣٦‬ﻭﺇﺫﺍ ﺍﻧﻌﺪﻡ ﺍﻟﺘﺂﻟﻒ ﰲ ﺃﺣﻮﺍ ﹴﻝ ﻣﻌﻴﻨ ٍﺔ ﻣﺜﻞ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳌﺎﺀ ﰲ ﺇﻃﻔﺎﺀ ﺍﻟﻨﺎﺭ‪ ،‬ﺃﻭ‬

‫)‪ (١‬ﺍﻫﺘﻢ ﺍﻟﻴﻮﻧﺎﻧﻴﻮﻥ ﺍﻟﻘﺪﻣﺎﺀ ﺑﺎﻟﻮﺻﻮﻝ ﺇﱄ ﺇﺟﺎﺑﺎﺕ ﻋﻤﻠﻴﺔ ﻟﻸﺳﺌﻠﺔ ﺍﻟﱵ ﺗﺪﻭﺭ ﺣﻮﻝ ﻣﺎﻫﻴﺔ ﺍﻟﻜﻮﻥ‪ ،‬ﻓﻘﺪ ﺗﻮﺻﻞ ﻃﺎﻟﻴﺲ‬
‫ﺇﱄ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﱵ ﺗﻘﻮﻝ ﺑﺄﻥ ﺍﳌﺒﺪﺃ ﺍﻷﻭﱠﻝ ﻟﻠﻤﺎﺩﺓ ﻫﻮ ﺍﳌﺎﺀ‪ ،‬ﰒ ﺟﺎﺀ ﺑﻌﺪ ﺫﻟﻚ ﺃﻧﻜﺴﻴﻤﻨﺪﺭ ﺍﳌﺎﻟﻄﻲ‪ ،‬ﻭﻗﺎﻝ ﺑﺪﻭﺭﻩ ﲟﺎﺩﺓ‬
‫ﺿﻌَﺖ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ ﻓﻴﻤﺎ ﺑﲔ ﻋﺎﻡ‬ ‫ﻭﺍﺣﺪﺓ ﳝﻜﻦ ﺃﻥ ﺗﻮﺟﺪ ﰲ ﺃﺷﻜﺎﻝ ﺃﺭﺑﻌﺔ‪ :‬ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﺍﳍﻮﺍﺀ‪ ،‬ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﳌﺎﺀ‪ .‬ﻭﻟﻘﺪ ُﻭ ِ‬
‫‪ ٥٥٠-٦٠٠‬ﻕ‪.‬ﻡ ﺗﻘﺮﻳﺒﹰﺎ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ ﲝﻮﺍﱄ ﻣﺎﺋﺔ ﻋﺎﻡ ﻗﺎﻝ ﺃﻧﺒﺎﺩﻭﻗﻠﻴﺲ ﺑﺄﹸﺻﻮﻝ ﺃﺭﺑﻌﺔ ﻟﻠﻤﺎﺩﺓ‪ ،‬ﺃﻭ ﺑﻌﻨﺎﺻﺮ ﺃﺭﺑﻌﺔ‪ :‬ﻫﻲ‬
‫ﺍﻟﺘﺮﺍﺏ ﻭﺍﳍﻮﺍﺀ ﻭﺍﻟﻨﺎﺭ ﻭﺍﳌﺎﺀ‪ ،‬ﻭﺗﺘﺤﺪ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺭﺑﻌﺔ ﻟﺘﺘﻜﻮﻥ ﻣﻨﻬﺎ ﺍﻷﺷﻴﺎﺀ ﺍﳌﻌﺮﻭﻓﺔ ﺑﻔﻌﻞ ﻗﻮﺗﲔ ﹸﻛﻠﱢﻴﺘﲔ ﳘﺎ ﺍﶈﺒﺔ‬
‫ﻭﺍﻟﻜﺮﺍﻫﻴﺔ‪ .‬ﻭﻟﻘﺪ ﻋﺎﺷﺖ ﻧﻈﺮﻳﺔ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺭﺑﻌﺔ ﰲ ﺻﻮﺭﺓ ﺃﻭ ﺃﹸﺧﺮﻱ ﻗﺮﺍﺑﺔ ﺃﻟﻔﻲ ﻋﺎﻡ‪ .‬ﰒ ﺟﺎﺀ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻭﻛﺸﻒ‬
‫ﻋﻦ ﺧﻄﺄ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻓﻌﺪﺩ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﻌﺮﻭﻓﺔ ﺣﱴ ﺍﻵﻥ ﻭﺻﻞ ﺇﱃ ‪ ١١٢‬ﻋﻨﺼﺮﺍﹰ‪ ،‬ﻳﻮﺟﺪ ﻣﻨﻬﺎ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ‪ ٩٢‬ﻋﻨﺼﺮﺍﹰ‪،‬‬
‫ﺑﻴﻨﻤﺎ ﻻ ﺗﻮﺟﺪ ﺑﻘﻴﺔ ﺍﻟﻌﻨﺎﺻﺮ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﻟﻌﺪﻡ ﺛﺒﺎﻬﺗﺎ‪ ،‬ﻭﻟﻜﻦ ﳝﻜﻦ ﲢﻀﲑﻫﺎ ﺻﻨﺎﻋﻴﹰﺎ ﲢﺖ ﻇﺮﻭﻑ ﻣﻌﻴﻨﺔ‪.‬‬
‫ﻳﺘﻀﺢ ﻣﻦ ﺫﻟﻚ ﺇﻥ ﺍﻟﻘﺪﻳﺲ ﺻﻔﺮﻭﻧﻴﻮﺱ ﻳﺴﺘﺨﺪﻡ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﻋﺼﺮﻩ ﻟﻜﻲ ﻳﺸﺮﺡ ﻬﺑﺎ‬
‫ﺍﻹﲢﺎﺩ‪ ،‬ﺃﻭ ﺍﻟﺸﺮﻛﺔ ﻓﻴﻤﺎ ﺑﲔ ﻋﻨﺎﺻﺮ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﺨﻠﻮﻗﺔ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﻏﺮﺍﺭ ﺍﻹﲢﺎﺩ ﺍﻟﻘﺎﺋﻢ ﺑﲔ ﺍﻷﻗﺎﻧﻴﻢ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﻘﻠﻞ ﻣﻨﻪ ﺻﺤﺔ ﺃﻭ ﺧﻄﺄ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻷﻥ ﺍﻷﻣﺮ ﻳﺘﻌﻠﻖ ﺑﺎﻹﲢﺎﺩ‪ ،‬ﻻ ﺑﻌﺪﺩ ﺍﻟﻌﻨﺎﺻﺮ‪.‬‬
 ‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺘﺮﺍﺏ ﻭﺍﳊﺠﺎﺭﺓ ﰲ ﲢﻮﻳﻞ ﻣﺴﺎﺭ ﺍﻟﻘﻨﻮﺍﺕ‪ ،‬ﻭﺍﻟﺘﺤﻜﻢ ﰲ ﺳﲑ ﺍﳌﺎﺀ ﰲ ﺍﻷﺭﺍﺿﻲ‬
‫ﻑ ﻣﻌﻴﻨـ ٍﺔ‬
‫ﻕ ﰲ ﻇـﺮﻭ ٍ‬ ‫ﺍﻟﺰﺭﺍﻋﻴﺔ‪ .‬ﻓﺈﻥ ﻫﺬﺍ ﻳُﻌﺪ ﻧﻮﻋﹰﺎ ﻣِﻦ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻳﻘﻮﻡ ﻓﻴﻪ ﻋﻨﺼ ٌﺮ ﳐﻠﻮ ٌ‬
‫ﺑﺎﳋﻀﻮﻉ ﻟﻌﻨﺼ ﹴﺮ ﺁﺧﺮ ﻣِﻦ ﺃﺟﻞ ﺧ ﹴﲑ ﳏﺴﻮﺏ‪ ،‬ﻭﳏﺪﺩ‪ ،‬ﻭﻣِﻦ ﺃﺟﻞ ﺍﻟﺒﻘﺎﺀ ﻭﺍﳋﲑ‪.‬‬
‫‪ -٣٧‬ﻭﻳﺴﺘﻄﻴﻊ ﺃﻱ ﻋﺎﻗﻞ ﻭﺣﻜﻴﻢ ﻳﺘﺄﻣﻞ ﺧﻠﻴﻘﺔ ﺍﷲ ﺃ ﹾﻥ ﻳﺮﻯ ﺇ ﱠﻥ ﺻﺮﺍﻉ ﺍﻟﻌﻨﺎﺻﺮ‬
‫ﻉ ﻳﺆﺩﻱ ﺇﱃ ﺍﳋﲑ‪ ،‬ﻭﺇﱃ ﻣﺎ ﻫﻮ ﳏﺴﻮﺏ ﻭﳏﺪﺩ ﻣِﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﻏﺎﻳـﺔ‬ ‫ﻉ ﺧﻀﻮ ﹴ‬ ‫ﻫﻮ ﺻﺮﺍ ُ‬
‫ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﺃﻭ ﻏﺎﻳﺔ ﳛﺪﺩﻫﺎ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫‪ -٣٨‬ﻭﻳﺴﺘﻄﻴﻊ ﺃﻱ ﻋﺎﻗﻞ ﻭﺣﻜﻴﻢ ﺃ ﹾﻥ ﻳﺮﻯ ﺇ ﱠﻥ ﺍﺣﺘﺠﺎﺯ ﺍﳌﺎﺀ ﺧﻠﻒ ﺍﻟﺴﺪﻭﺩ‪ ،‬ﺇﳕﺎ‬
‫ﳘﻠﹶﺖ‪،‬‬‫ﻉ ﻋﻨﺼ ﹴﺮ ﺿﺪ ﻋﻨﺼ ﹴﺮ ﺁﺧﺮ‪ ،‬ﻭﺇ ﱠﻥ ﻫﺬﺍ ﻻ ﻳﺪﻭﻡ ﺇﱃ ﺍﻷﺑﺪ؛ ﻷﻥ ﺍﻟﺴﺪﻭﺩ ﺇﺫﺍ ﺃﹸ ِ‬
‫ﻫﻮ ﺻﺮﺍ ُ‬
‫ﻭﺗﺮﺍ َﺟ َﻊ ﺍﻟﺬﻳﻦ ﺃﻗﺎﻣﻮﻫﺎ ﻋﻦ ﺍﻟﻌﻨﺎﻳﺔ ﻬﺑﺎ‪ ،‬ﻭﺍﺭﺗﻔﻊ ﻣﻨﺴﻮﺏ ﺍﳌﺎﺀ ﺍﻬﻧﺎﺭﺕ ﻭﺗﺴﺒﺒﺖ ﰲ ﻛﻮﺍﺭﺙ‬
‫ﻛﺒﲑﺓ‪ .‬ﻓﺎﻟﺘﺪﺧﻞ ﻣِﻦ ﺃﺟﻞ ﺧﻠﻖ ﺇﲢﺎﺩ ﻳﻘﻮﻡ ﻋﻠﻰ ﺻﺮﺍﻉ ﻋﻨﺼﺮ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻫﻮ ﺗـﺪﺧ ﹲﻞ ﻻ‬
‫ﻳﺪﻭﻡ‪ ،‬ﻭﻻ ﻳﺒﻘﹶﻰ ﻷﻥ ﺍﳋﻠﻴﻘﺔ ﱂ ﲣﹸﻠﻖ ﻣِﻦ ﺃﺟﻞ ﺻﺮﺍﻉ ﺍﻟﻌﻨﺎﺻﺮ‪ ،‬ﺭﻏﻢ ﺃﳘﻴﺘﻪ ﺍﻟﻮﺍﺿـﺤﺔ‪،‬‬
‫ﻭﺇﳕﺎ ُﺧِﻠﻘﹶﺖ ﻣِﻦ ﺃﺟﻞ ﺍﻟﺘﺂﻟﻒ ﺍﻟﺬﻱ ﳛﻔﻆ ﺑﻘﺎﺀ ﻛﻞ ﻛﺎﺋﻦ‪.‬‬

‫ﺗﺸﺒﱡﻪ ﺍﳋﻠﻴﻘﺔ ﺍﻟﻌﺎﻗﻠﺔ ﺑﺎﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻫﻮ ﺳِﺮ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪:‬‬

‫‪ -٣٩‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻛﻞ ﺍﳋﻼﺋﻖ ﺗﺸﺘﺮﻙ ﻣﻌﹰﺎ ﰲ ﺷﺮﻛ ٍﺔ ﲢﺪﺩﻫﺎ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﺃﻱ ﻃﺒﻴﻌﺔ‬
‫ﺹ ﺑﻪ‪ ،‬ﳚﻌﻠﻪ ﳜﺪِﻡ ﻛﻞ ﺍﺣﺘﻴﺎﺟـﺎﺕ ﺍﻟﻜﺎﺋﻨـﺎﺕ‬ ‫ﺍﻟﻌﻨﺼﺮ ﻧﻔﺴﻪ ‪ -‬ﻓﺎﳌﺎﺀ ﻣﺜﻼﹰ‪ ،‬ﻟﻪ ﻃﺒ ٌﻊ ﺧﺎ ٌ‬
‫ﺍﳊﻴﺔ ﺍﻟﻌﺎﻗﻠﺔ ﻭﻏﲑ ﺍﻟﻌﺎﻗﻠﺔ‪ ،‬ﻭﻳُﻌﻄﻲ ﳍﺎ ﺍﳊﻴﺎﺓ ﻭﻳﻈﻞ ﳑﺘﺰﺟﹰﺎ ﻬﺑﺎ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﻨﻔﺼﻞ ﻗـﺪﺭ‬
‫ﻛﺒﲑ ﻣﻨﻪ‪ ،‬ﻭﺭﲟﺎ ﻛﻠﻪ ‪ -‬ﺇ ﱠﻻ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﺗﻨﺘﻬﻲ ﺣﻴﺎﺓ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻳﻌﻮﺩ ﺍﳌﺎﺀ ﺇﱃ ﺩﻭﺭﺗـﻪ‬
‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﺩﻭﻥ ﺃﻥ ﻳﺘﺤﻮﱠﻝ ﺇﱃ ﻋﻨﺼ ﹴﺮ ﺁﺧﺮ‪.‬‬
‫‪ -٤٠‬ﻫﻜﺬﺍ ﺗُﻘﺪﱢﻡ ﻟﻨﺎ ﺍﳋﻠﻴﻘﺔ ﺍﳌﻨﻈﻮﺭﺓ ﻣﺮﺁ ﹰﺓ ﻧﺮﻯ ﻓﻴﻬﺎ ﺍﻟﺘﻨﻮﻉ ﻭﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﻫـﻮ‬
‫ﺍﳌﺒﺪﺃ )ﺃﻭ ﺍﻟﻘﺎﻋﺪﺓ( ﺍﻟﱵ ﺃﹸﻋِﻠﻨَﺖ ﻟﻨﺎ ﰲ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻭﻫﻲ ﺫﺍﺕ ﺣﻘﻴﻘﺔ ﺗﺪﺑﲑ ﺍﳋﻠﻴﻘﺔ ﺍﳌﻨﻈﻮﺭﺓ‬
‫ﻛﻤﺮﺁ ٍﺓ ﻟﻠﻄﺒﻊ ﺍﻹﳍﻲ‪ ،‬ﺗُﺬﻛﱢﺮ ﺍﻹﻧﺴﺎﻥ ﲝﻘﻴﻘﺔ ﺍﻟﻮﺟﻮﺩ ﺍﻹﳍﻲ‪ ،‬ﺍﻟﺬﻱ ﺍﻧﻌﻜﺲ ﻋﻠﻰ ﺍﳋﻠﻴﻘﺔ‪،‬‬
‫ﻭﻫﻮ ﻣﺎ ﺟﻌﻞ ﺍﻟﺮﺳﻮﻝ ﻳﻘﻮﻝ‪ ،‬ﺇﻥ ﺗﺪﺑﲑ ﺍﳋﻠﻴﻘﺔ ﻳُﻌﻠِﻦ ﻣﺎ ﻫﻮ ﻏﲑ ﻣﻨﻈـﻮﺭ‪ ،‬ﰲ ﺍﳋﻠﻴﻘـﺔ‪،‬‬
 ‫ﻋﻨﺪﻣﺎ ﻳﺘﺄﻣﱠﻞ ﺍﻹﻧﺴﺎﻥ ﻛﻴﻒ َﺧﹶﻠ َﻖ ﺍﷲ ﺍﻟﻜﻮﻥ )ﺭﺍﺟﻊ ﺭﻭ‪١٩: ١‬ﻭ‪.(٢٠‬‬
‫ﻱ‪ ،‬ﻓﻬـﻲ ﻻ ﺗﺸـﺘﺮﻙ‬ ‫‪ -٤١‬ﻭﻟﻜﻦ ﺷﺮﻛﺔ ﺍﳋﻠﻴﻘﺔ ﺍﻟﻌﺎﻗﻠﺔ ﻫﻲ ﺷﺮﻛ ﹸﺔ ﺑﻘﺎ ٍﺀ ﺃﺑﺪ ﹴ‬
‫ﻋﻘﻠﻴﹰﺎ)‪ (١‬ﰲ ﻏﲑﻫﺎ‪ ،‬ﺃﻱ ﰲ ﻋﻨﺎﺻﺮ ﺍﻟﻜﻮﻥ‪ ،‬ﺑﻞ ﺗﻘﻮﻡ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺷﺮﻛﺔ ﺣﻴﺎﺓ ﺃﺑﺪﻳﺔ ﺣﺴﺐ‬
‫ﺣﺪﻭﺩ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ‪ .‬ﻓﺎﻟﻜﻮﻥ ﳝُﺪ ﺍﻹﻧﺴﺎﻥ ﺑﺎﳋﺒﺰ ﻭﺑﺎﳌﺄﻭﻯ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳﺆﻫﻠﻪ ﻟﻠﺤﻴـﺎﺓ‪،‬‬
‫ﻭﻟﻜﻦ ﺍﳉﻤﺎﻋﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻫﻲ ﺍﻟﱵ ﲤﹸﺪ ﻛﻞ ﻓﺮﺩ ﻭﺍﳉﻤﺎﻋﺔ – ﻛﻜﻞ ‪ -‬ﲟﺎ ﳚﻌﻠﻬﺎ ﲢﻴﺎ ﺣﻴﺎ ﹰﺓ‬
‫ﺇﻧﺴﺎﻧﻴ ﹰﺔ ﻋﺎﻗﻠﺔﹰ؛ ﻷﻥ ﺍﳌﻌﺮﻓﺔ ﻻ ُﺗﻮﻟﹶﺪ ﻣِﻦ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﺭﻏﻢ ﺃﳘﻴﺘﻪ‪ ،‬ﻭﻻ ﻳﺄﺧﺬﻫﺎ ﺍﻹﻧﺴﺎﻥ ﻣِـﻦ‬
‫ﳊﺪْﺱ‪ ،‬ﻭﺍﳊﻮﺍﺭ‪ ،‬ﻭﻗﺒﻞ‬ ‫ﺃﺷﻌﺔ ﺍﻟﺸﻤﺲ‪ ،‬ﺭﻏﻢ ﺣﻴﻮﻳﺘﻬﺎ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﻘﻮﻡ ﺑﺸﺮﻛﺔ ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﺑﺎ ﹶ‬
‫ﺤﻜﱢﻢ ﻛﻞ ﺍﻟﻜﺎﺋﻨـﺎﺕ‪ ،‬ﻭﻳُﻌﻠِﻤﻬـﺎ‬ ‫ﻛﻞ ﻫﺬﺍ ﺑﺈﳍﺎﻡ ﺭﻭﺡ ﺍﳊﻜﻤﺔ‪ ،‬ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ُﻳ َ‬
‫ﺻﻔﹶﺖ ﰲ َﻣﺜﹶﻞ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺑﺎﺳﻢ ﺍﻟﻮﺯﻧﺎﺕ )ﻣﱴ ‪- ١٥ :٢٥‬‬ ‫ﺍﳌﻬﺎﺭﺍﺕ ﻭﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﱵ ُﻭ ِ‬
‫‪ ،(٢٨‬ﻓﺎﻟﺬﻛﺎﺀ ﻭﺍﻟﻔﻬﻢ ﻭﻓﺮﻭﻉ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻫﻲ ﺃﺷﻌﺔ ﺍﻹﺩﺭﺍﻙ ﺍﻟﱵ ﻳﺮﺳﻠﻬﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸـﺪﺱ‪،‬‬
‫ﻭﻳﺴﻜﺒُﻬﺎ ﻋﻠﻰ ﻛﻞ ﺍﳋﻠﻴﻘﺔ ﺍﻟﻌﺎﻗﻠﺔ ﺍﻟﱵ ﺗﺆﻣِﻦ‪ ،‬ﻭﺍﻟﱵ ﻻ ﺗﺆﻣِﻦ ﺑﺎﷲ‪ ،‬ﻭﻫﻲ ﻧـﻮﺭ ﺍﻟﻜﻠﻤـﺔ‬
‫)ﺍﻟﻠﻮﻏﻮﺱ( ﺍﻟﺬﻱ ﺃﺧﱪﻧﺎ ﻋﻨﻪ ﺍﻹﳒﻴﻠﻲ ﺑﻜﻠﻤﺎﺗﻪ ﺍﻟﻘﺎﻃﻌﺔ ﻛﻞ ﺳﺒُ ﹺﻞ ﺍﻟﺸَﻚ "ﻛﺎﻥ ﻫﻮ ﺍﻟﻨﻮﺭ‬
‫ﺕ ﺇﱃ ﺍﻟﻌﺎﱂ" )ﻳﻮﺣﻨﺎ ‪.(٩ :١‬‬ ‫ﺍﻟﺬﻱ ﻳُﻀﻲﺀ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺁ ٍ‬
‫‪ -٤٢‬ﻭﻣِﻦ ﺍﷲ ﻧﺄﺧُﺬ ﺍﻹﺩﺭﺍﻙ ﻭﺍﳌﻌﺮﻓﺔ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻭﻋﻨﺪﻣﺎ‬
‫ﻧﺴﺘﻨﲑ ﻧُﺪﺭﹺﻙ ﺃ ﱠﻥ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﻓﻴﻨﺎ‪ ،‬ﺃﻱ ﺍﻟﻨﻄﻖ ﻭﺍﻟﻔﻬﻢ ﻭﺍﻟﺬﻛﺎﺀ ﻭﺳﺎﺋﺮ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻌﺎﻗﻠﺔ ﺍﻟﱵ‬
‫ﺗُﺸﺮﹺﻕ ﻣِﻦ ﻓﻮﻕ ﻣِﻦ ﻋﻨﺪ "ﺃﰊ ﺍﻷﻧﻮﺍﺭ" )ﻳﻊ ‪ ،(١٧ :١‬ﻫﻲ ﺫﺍﺕ ﺍﻟﺴُﺒﻞ ﺍﻟﱵ ﺗﺆﺩﻱ ﺑﻨﺎ ﺇﱃ‬
‫ﻣﻌﺮﻓﺔ ﺍﻟﺜﱠﺎﻟﻮﺙ‪.‬‬

‫ﺍﻟﻨﻄﻖ‪ ،‬ﺃﻭ ﺍﻟﻔﻬﻢ ﻫﻮ ﺃﻭﱠﻝ ﺃﺭﻛﺎﻥ ﺍﻟﺸﺮﻛﺔ‪:‬‬

‫‪ -٤٣‬ﻭﺑﺪﻭﻥ ﺍﻟﻜﻠﻤﺔ ﻻ ﳕﻠﻚ ﳓﻦ ﺃ ﹾﻥ ﻧﺒﻘﻰ ﰲ ﺍﳊﻴﺎﺓ ﻛﺒﺸ ﹴﺮ‪ .‬ﻓﺎﻟﻜﻠﻤﺔ ﻫﻲ ﺳِﺮ‬
‫ﺗﻘ ﱡﺪﻡ ﺍﻹﻧﺴﺎﻥ ﻭﺑﻘﺎﺋﻪ ﻛﺼﻮﺭ ٍﺓ ﻋﺎﻗﻠﺔٍ‪ ،‬ﻓﻬﻲ ﺃﺩﺍﺓ ﻛﻞ ﺗﻘ ﱡﺪﻡﹴ‪ ،‬ﻭﺟﻮﻫﺮ ﻛﻞ ﺣﻮﺍﺭ‪ ،‬ﻭﺟﻮﻫﺮ‬

‫)‪ (١‬ﻋﻘﻠﻴﺎﹰ‪ ،‬ﺗﻌﲏ ﺃﻳﻀﹰﺎ ﺭﻭﺣﻴﺎﹰ‪ ،‬ﻷﻥ ﺍﻟﻄﺒﻊ ﺍﻟﻌﺎﻗﻞ ﻓﻴﻨﺎ ﻫﻮ ﺃﺣﺪ ﻣﻜﻮﻧﺎﺕ ﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
 ‫ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﺍﻟﺸﺮﻳﺮﺓ ﻭﺍﻟﺼﺎﳊﺔ‪ .‬ﻫﻲ ﺃﺩﺍﺓ ﺍﶈﺒﺔ‪ ،‬ﻭﺃﺩﺍﺓ ﺍﳊﺮﻭﺏ‪ ،‬ﻭﻗﺒﻞ ﺃﻥ ﻳﺼﻨﻊ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﳊﺮﺍﺏ ﻭﺍﻟﺴﻴﻮﻑ‪ ،‬ﺃﺷﻌﻠﺖ ﻛﻠﻤﺎﺕ ﺍﻟﺒﻐﻀﺔ ﻧﺎﺭ ﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﻓﺒﺤﺚ ﻋﻦ ﺍﳊﺪﻳـﺪ‬
‫ﻭﺍﳌﻌﺎﺩﻥ ﻟﻜﻲ ﻳﺼﻨﻊ ﺃﺩﻭﺍﺕ ﺍﻟﻘﺘﻞ؛ ﻷﻥ ﺍﻟﻘﺘﻞ ﻓﻜﺮ ﹲﺓ ﻭﺍﻋﺘﻘﺎﺩ ﻻ ﻳﻘﻮﻡ ﰲ ﻋﻘﻞ ﺍﻹﻧﺴـﺎﻥ‬
‫ﺑﺪﻭﻥ ﻛﻠﻤﺔٍ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻷﻱ ﻓﻜﺮ ٍﺓ ﺃﻥ ﺗﺪﻭﻡ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻣﺎ ﱂ ﺗُﻌﺒﱢﺮ ﻋﻨﻬﺎ ﻛﻠﻤ ﹲﺔ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﺃﻛﺜﺮ؛ ﻷﻥ ﺍﻟﻜﻼﻡ ﻫﻮ ﺳِﺮ ﺑﻘﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻋﺎﻗﻼﹰ‪ ،‬ﻭﱂ ﻳﻜـﻦ ﻋﺒﺜـﹰﺎ ﺃﻥ ﻗـﺎﻝ‬
‫ﺍﻹﳒﻴﻠﻲ ﺍﻟﺬﻱ ﺍﺳﺘﻮﻋﺐ ﺗﺪﺑﲑ ﺍﻟﻮﺣﻲ ﻛﻠﻪ‪ ،‬ﻓﻘﺎﻝ ﺑﻘﻮﺓ ﺍﻟﻜﻠﻤﺔ ﻭﻧﻮﺭ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ "ﰲ‬
‫ﺍﻟﺒﺪﺀ ﻛﺎﻥ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﻛﺎﻥ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻜﻠﻤﺔ ﺍﷲ" )ﻳﻮﺣﻨﺎ ‪.(١:١‬‬
‫‪ -٤٤‬ﻭﳓﻦ ﻻ ﳕﻠﻚ ﺃﻱ ﺷﺮﻛﺔ ﻣﻊ ﺍﷲ ﺑﺪﻭﻥ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﻻ ﳕﻠﻚ ﺃﻱ ﺷﺮﻛﺔ ﻣﻊ‬
‫ﺑﻌﻀﻨﺎ ﺍﻟﺒﻌﺾ ﺑﺪﻭﻥ ﻛﻠﻤﺔ‪ ،‬ﻷﻧﻨﺎ ﻻ ﻧﺘﺼﻞ ﻛ ﹲﻞ ﺑﺎﻵﺧﺮ ﺑﺪﻭﻥ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻨﺤﻦ ﻟﺴﻨﺎ ﻣﺜـﻞ‬
‫ﺍﻟﻨﺒﺎﺗﺎﺕ ﺍﻟﱵ ﻭﺇﻥ ﻛﺎﻥ ﳍﺎ ﻟﹸﻐ ﹲﺔ ﺧﺎﺻ ﹲﺔ ﻬﺑﺎ ﺗُﺴﺒﱢﺢ ﻬﺑﺎ ﺍﳋﺎﻟﻖ ﻭﺗُﻘﺪﱢﻡ ﻟﻪ ﺍﺠﻤﻟﺪ‪ ،‬ﺇ ﱠﻻ ﺃﻬﻧﺎ ﻟﻴﺴﺖ‬
‫ﻟﹸﻐﺔ ﺇﻧﺴﺎﻧﻴﺔ‪ ،‬ﺑﻞ ﻟﹸﻐﺔ ﻛﻮﻧﻴﺔ‪ ،‬ﻻ ﺗﺪﺧﻞ ﰲ ﺇﻃﺎﺭ ﻭﺣﺪﻭﺩ ﺍﻹﺩﺭﺍﻙ ﺍﻹﻧﺴﺎﱐ ﺇ ﱠﻻ ﻋﻨﺪ ﺍﻟﺬﻳﻦ‬
‫ﻧﺎﻟﻮﺍ ﻣﻌﺮﻓ ﹰﺔ ﺑﺄﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺍﺷﺘﺮﻛﻮﺍ ﻣﻊ ﺍﻟﻜﻮﻥ ﰲ ﺗﺴﺒﻴﺢ ﺍﻟﺜﱠﺎﻟﻮﺙ ﺑﻠﻐ ٍﺔ ﺗﻌﻠﻮ ﻋﻠﻰ ﺍﻟﻠﻐﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﻟﹸﻐﺔ ﺍﳌﻼﺋﻜﺔ ﻭﻟﺴﺎﻥ ﺍﻟﺴﻤﺎﻭﻳﲔ ﺍﻟﺬﻱ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺮﺳﻮﻝ )‪ ١‬ﻛﻮﺭ ‪:١٣‬‬
‫‪.(١‬‬

‫ﺍﻟﻠﻐﺔ ﺃﺩﺍﺓﹲ ﺇﻧﺴﺎﻧﻴﺔﹲ ﺇﳍﻴﺔﹲ‪:‬‬

‫ﺕ ﺗﺘﺤﺪ‬‫ﻑ ﹸﲢﻮﱢﻝ ﺍﻷﺻﻮﺍﺕ ﺇﱃ ﻛﻠﻤﺔٍ‪ ،‬ﺃﻭ ﻛﻠﻤﺎ ٍ‬ ‫‪ -٤٥‬ﻭﺗﺘﻜﻮﻥ ﺍﻟﻠﻐﺔ ﻣِﻦ ﺣﺮﻭ ٍ‬
‫ﻣﻌﹰﺎ ﻟﻜﻲ ﲣﻠﻖ ﺍﳌﻌﲎ ﻭﺗﻨﻘﻞ ﺑﺎﳌﻌﲎ‪ ،‬ﺍﻹﺩﺭﺍﻙ ﺍﻹﻧﺴﺎﱐ ﻣِﻦ ﺍﻟﺼﻮﺕ ﺇﱃ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻣِﻦ ﺍﻟﻔﻬﻢ‬
‫ﺇﱃ ﺍﻟﺸﺮﻛﺔ‪ ،‬ﺃﻱ ﻋﻨﺪﻣﺎ ﻧﻨﻄﻖ‪ ،‬ﻓﺈﻥ ﺍﻷُﺫﻥ ﻭﺍﻟﻌﻘﻞ ُﳛﻮﱢﻻﻥ ﺍﻷﺻﻮﺍﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺍﻟﻔـﻢ‬
‫ﻭﺍﻟﻠﺴﺎﻥ ﺇﱃ ﻣﻌﺎ ٍﻥ ﲣﻠﻖ ﺍﻟﻌﻼﻗﺎﺕ ﻭﺗﻘﻮﱢﻱ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﻭﺗﻄﻮﱢﺭ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ‪ ،‬ﻭﺗﻨﻘـﻞ‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺇﺩﺭﺍﻙ ﻣﺎ ﻫﻮ ﺃﻋﻠﻰ ﻣﻨﻪ ﻭﺃﲰﻰ ﻣِﻦ ﻗﺪﺭﺍﺗﻪ‪ .‬ﻭ َﻣ ْﻦ ﻳﻘﺮﺃ ﻛﺘﺎﺑﹰﺎ ﻋـﻦ ﺍﻟﻄـﺐ‬
‫ﻭﻓﻮﺍﺋﺪ ﺍﻷﻋﺸﺎﺏ ﻭﻳﻔﻬﻤﻪ ﻭﻳﺘﺬﻭﻕ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﻓﻴﻪ‪ ،‬ﻓﻬﻮ ﻻ ﻳﻌﻮﺩ ﻳﺮﻯ ﺍﻷﻋﺸﺎﺏ ﻛﻤـﺎ‬
‫ﻛﺎﻥ ﻳﺮﺍﻫﺎ ﻗﺒﻞ ﺣﺼﻮﻟﻪ ﻋﻠﻰ ﺣﻜﻤﺔ ﺍﻟﻄﺐ‪ ،‬ﺑﻞ ﻳﻨﺘﻘﻞ ﺑﺎﳌﻌﺮﻓﺔ ﻣِﻦ ﺣﺎﻟـﺔ ﺍﳉﻬـﻞ ﺇﱃ‬
 ‫ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻳﺘﺤﻮﱠﻝ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﺰﻣﺎﻥ ﻭﻣﺪﺍﻭﻣﺔ ﺍﻟﺪﺭﺍﺳﺔ ﺇﱃ "ﺣﻜﻴ ﹴﻢ" )ﻃﺒﻴﺐ(‪ ،‬ﻭﻗﺪ ﻳﺼﺒﺢ‬
‫ﻣُﻌﻠِﻤﹰﺎ ﰲ ﻣﺪﺭﺳﺔ ﺍﳊﻜﻤﺔ )ﻣﺪﺭﺳﺔ ﺍﻟﻄﺐ(‪ .‬ﻫﺬﺍ ﺍﻟﺘﻄﻮﺭ ﺧﻠﻘﺘﻪ ﺃﻭ ﹰﻻ ﺍﳌﻌﺮﻓـﺔ‪ ،‬ﻭﺛﺎﻧﻴـﹰﺎ‬
‫ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﺛﺎﻟﺜﹰﺎ ﺍﻟﺸﺮﻛﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫‪ -٤٦‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﳎﺎﻝ ﻋﻤﻞ ﺍﷲ ﻋﻨﺪﻣﺎ ﻳﻨﻘﻞ ﺭﻭﺡ ﺍﳊﻜﻤ ِﺔ ﺍﻟﻔﻬ َﻢ ﺇﱃ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﳛﻮﱢﻝ ﺍﻹﻧﺴﺎﻥ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺇﱃ ﻛﻠﻤﺎﺕٍ‪ ،‬ﻭﺗُﺼﺒﺢ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳌﺮﻛﺒﺔ ﻣـﻦ‬
‫ﺣﺮﻭﻑ ﻭﺍﻟﱵ ﳛﻮﱢﳍﺎ ﺫﻛﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﺻﻮﺍﺕ ﺇﱃ ﻣﻌﺎ ٍﻥ ﻳﻨﻄﻘﻬﺎ‪ ،‬ﻓﺘﻨﻘﻞ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﻔﻬﻢ‬
‫ﻣﻦ ﺇﻧﺴﺎﻥ ﺇﱃ ﺁﺧﺮ‪ ،‬ﻭﻣِﻦ ﺟﻴ ﹴﻞ ﺇﱃ ﺁﺧﺮ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺸﺮﻛﺔ ﺑﲔ ﺍﻟﺒﺸَﺮ‪ .‬ﻭﺗﻨﺘﻘﻞ ﺍﳌﻌﺮﻓﺔ ﻣِﻦ‬
‫ﺐ ﺇﱃ ﺷﻌﺐ‪ ،‬ﻭﻣﺎ ﺃﻋﻈﻢ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺩﺭﺳﻮﺍ ﻟﹸﻐﺎﺕ ﺍﻵﺧﺮﻳﻦ‬ ‫ﺇﻧﺴﺎﻥ ﺇﱃ ﺁﺧﺮ‪ ،‬ﻭﻣِﻦ ﺷﻌ ﹴ‬
‫ﺖ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﺍﺗﺴﻊ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻭﻋ ﱠﻢ ﺍﳋﲑ‪ ،‬ﻭﺍﻧﺘﻘﻞ‬ ‫ﻭﻧﻘﻠﻮﺍ ﻣﺎ ُﺩﻭﱢﻥ ﻬﺑﺎ ﺇﱃ ﻟﻐﺔ ﺃﻫﻠﻬﻢ‪ ،‬ﻓَﻨ َﻤ ْ‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺣﺎﻟ ٍﺔ ﺃﻓﻀﻞ‪ ،‬ﻭﺗﻘﺪﱠﻡ ﰲ ﻓﻬﻢ ﻧﻔﺴﻪ ﻭﻏﲑﻩ ﻭﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ ﳛﻴﺎ ﻓﻴﻪ‪ ،‬ﻭﻳﺸـﺘﺮﻙ‬
‫ﰲ ﺇﺧﻀﺎﻋﻪ ﺣﺴﺐ ﻛﻠﻤﺎﺕ ﺍﳌﺰﻣﻮﺭ ﺍﻟﺜﺎﻣﻦ‪.‬‬

‫ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﺮﱡﻭﺡ ﺣﺴﺐ ﺍﻹﻋﻼﻥ ﺍﻹﳍﻲ‪:‬‬

‫‪ -٤٧‬ﻳﻘﻮﻝ ﺍﳌﺰﻣﻮﺭ "ﺗُﺮﺳﻞ ﺭﻭﺣﻚ ﻓﺘﺨﻠﻖ ﻭﲡﺪﺩ ﻭﺟﻪ ﺍﻷﺭﺽ" )ﻣـﺰ ‪:١٠٤‬‬
‫‪ ،(٣٠‬ﻭﻟﻜﻦ ﻻﺣِﻆ ﺃﻥ ﻋﻤﻞ ﺍﻟﺮﻭﺡ ﰲ ﲡﺪﻳﺪ ﺍﳋﻠﻴﻘﺔ ﻻ ﳝﻜﻦ ﺍﳊﺪﻳﺚ ﻋﻨـﻪ ﺑـﺪﻭﻥ‬
‫ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻓﺎﻟﻜﻠﻤﺔ ﻭﺍﻟﺮﻭﺡ ﻣﻌﺎﹰ‪ ،‬ﻭﺃﻳﻨﻤﺎ ﻋﻤﻞ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻋﻤﻞ ﺍﻟﺮﻭﺡ ﻣﻌﻪ‪ .‬ﺇﺫ ﻳﻘـﻮﻝ ﺫﺍﺕ‬
‫ﺻﹺﻨﻌَﺖ" )ﻣﺰ ‪ ،(٢٤ :١٠٤‬ﻓﺎﳊﻜﻤـﺔ‬ ‫ﺍﳌﺰﻣﻮﺭ "ﻣﺎ ﺃﻋﻈﻢ ﺃﻋﻤﺎﻟﻚ ﻳﺎ ﺭﺏ‪ ،‬ﻛﻠﻬﺎ ﲝﻜﻤ ٍﺔ ُ‬
‫ﺻﻔﹶﺖ ﺑﺄﻬﻧﺎ "ﺭﻭﺡ ﺍﳌﺸﻮﺭﺓ ﻭﺍﻟﻔﻬـﻢ" )ﺃﺵ ‪ ،(٢ :١١‬ﻭﻳﻘـﻮﻝ‬ ‫ﻫﻲ ﺭﻭﺡ ﺍﻟﺮﺏ ﺍﻟﱵ ُﻭ ِ‬
‫ﺇﺷﻌﻴﺎﺀ ﺍﻟﻨﱯ "ﺃﻣﱠﺎ ﺃﻧﺎ ﻓﻌﻬﺪﻱ ﻣﻌﻬﻢ ﻗﺎﻝ ﺍﻟﺮﺏ‪ .‬ﺭﻭﺣﻲ ﺍﻟﺬﻱ ﻋﻠﻴﻚ‪ ،‬ﻭﻛﻼﻣـﻲ ﺍﻟـﺬﻱ‬
‫ﻭﺿﻌﺘﻪ ﰲ ﻓﻤﻚ ﻻ ﻳﺰﻭﻝ ﻣِﻦ ﻓﻤﻚ‪ ،‬ﻭﻻ ﻣِﻦ ﻧﺴﻞ ﻧﺴﻠﻚ‪ ،‬ﻗﺎﻝ ﺍﻟـﺮﺏ ﻣِـﻦ ﺍﻵﻥ ﻭﺍﱃ‬
‫ﺍﻷﺑﺪ" )ﺃﺵ ‪ .(٢١ :٥٩‬ﻓﺎﻟﺮﻭﺡ ﻳُﻌﻄﻲ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﻳﻨﻘﻞ ﺍﻟـﺮﻭﺡ‪ ،‬ﻭﻫﻨـﺎ ﻋﻠـﻰ‬
‫ﺐ ﺍﺳﺘﺨﺪﺍﻡ ﺻﻴﻐﺔ ﺍﳌﹸـﺬﻛﱠﺮ‪،‬‬‫ﺍﳌﺴﺘﻮﻯ ﺍﻹﳍﻲ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﻋﻦ ﺃﻗﺎﻧﻴﻢ ﺍﻟﺜﱠﺎﻟﻮﺙ‪َ ،‬ﻭ َﺟ َ‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺟﺐ ﺍﺳﺘﺨﺪﺍﻡ ﺻﻴﻐﺔ ﺍﳌﺆﻧﺚ‪ ،‬ﻟﻠﺘﻤﻴﻴﺰ‪ .‬ﻓﺎﻟﻜﻠﻤﺔ ﺍﻟـﱵ‬
‫ﺐ ﻟﻠﺒﺸﺮ‪ ،‬ﻫﻮ‬
‫ُﻭ ِﻫﺒَﺖ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻟﻸﻧﺒﻴﺎﺀ‪ ،‬ﻫﻲ ﻣِﻦ ﺍﻟﻜﻠﻤﺔ ﺍﺑﻦ ﺍﷲ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻭُ ِﻫ َ‬
‫ﺭﻭﺡ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻳﺴﻜﹸﻦ ﰲ ﺃﺭﻭﺍﺣﻨﺎ ﳓﻦ ﺍﻟﺒﺸﺮ ﻟﻜﻲ ﻧﺘﻜﻠﻢ ﺑﻜﻼﻡ ﺍﷲ‪ .‬ﻭﻋﻨﺪﻣﺎ ﳛـﻞ‬
‫ﺭﻭﺡ ﺍﻟﺮﺏ ﻋﻠﻴﻨﺎ‪ ،‬ﳒﺪ ﻛﻼﻡ ﺍﻟﺮﺏ ﻋﻠﻰ ﺃﻓﻮﺍﻫﻨﺎ‪ ،‬ﻧﻘﻮﻟﻪ ﺑﻘﻮﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ .‬ﻭﻳﻘﻮﻝ ﺍﻟﻨﱯ‬
‫ﺃﻳﻀﹰﺎ ﻋﻦ ﺍﻟﺴﻴﺪ ﺍﻟﺮﺏ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﻷﺟﻠﻨﺎ ﺻﺎﺭ ﺑﺸﺮﹰﺍ "ﺭﻭﺡ ﺍﻟﺴﻴﺪ ﺍﻟﺮﺏ ﻋﻠ ﱠﻲ ﻷﻥ ﺍﻟﺮﺏ‬
‫ﻣﺴﺤﲏ ﻷُﺑﺸﱢﺮ ﺍﳌﺴﺎﻛﲔ" )ﺃﺵ ‪ ،(١ :٦١‬ﻭﻳﻘﻮﻝ ﺑﻌﺪﻫﺎ ﺇ ﱠﻥ ﻫـﺬﻩ ﺍﳌﺴـﺤﺔ ﻟﻠﺒﺸـﺎﺭﺓ‬
‫ﻭﺍﳌﻨﺎﺩﺍﺓ ﺑﺎﳊﺮﻳﺔ ﺣﺴﺐ ﻛﻠﻤﺔ ﺍﻟﻨﱯ ﻧﻔﺴﻪ " ُﻷﻧﺎﺩﻱ ﻟﻠﻤﺴﺒﲔ ﺑﺎﻟﻌﺘﻖ ﻭﻟﻠﻤﺄﺳﻮﺭﻳﻦ ﺑﺎﳊﺮﻳﺔ‪،‬‬
‫ﻷُﻧﺎﺩﻱ ﺑﺴﻨﺔ ﻣﻘﺒﻮﻟﺔ ﻟﻠﺮﺏ‪ ،‬ﻭﺑﻴﻮﻡ ﺍﻧﺘﻘﺎﻡ ﻹﳍﻨﺎ‪ ،‬ﻷُﻋﺰﻱ ﻛﻞ ﺍﻟﻨـﺎﺋﺤﲔ" )ﺃﺵ ‪،١ :٦١‬‬
‫‪ (٢‬ﻭﻻﺣﻆ ﻛﻠﻤﺎﺕ ﺍﻟﻨﱯ ﻭﻫﻮ ﳜﱪﻧﺎ ﺑﺎﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪:‬‬
‫* ﺃﹸﺑﺸﱢﺮ‪ :‬ﺃﻱ ﺑﺸﺎﺭﺓ ﺍﻹﳒﻴﻞ‪ ،‬ﻭﺍﻟﺒﺸﺎﺭﺓ ﺑﺎﻟﻜﻠﻤﺔ‪.‬‬
‫* ﺃﹸﻧﺎﺩﻱ‪ :‬ﺑﺎﻟﻜﻠﻤﺔ ﺍﳊﻴﺔ‪.‬‬
‫* ﺃﹸﻋﺰﱢﻱ‪ :‬ﻭﻫﻮ ﺫﺍﺕ ﻋﻤﻞ ﺭﻭﺡ ﺍﻟﺮﺏ ﺍﳌﻌﺰﻱ‪.‬‬
‫ﻭﳜﺘﻢ ﻛﻼﻣﻪ ﺑﻮﻋ ٍﺪ ﺇﳍﻲ ﺑﺄ ﱠﻥ ﺍﷲ ﰲ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺳﻮﻑ ﻳُﻌﻄﻲ ﻟﻨﺎ ﰲ ﺍﳌﺴﻴﺢ‬
‫"ﺭﺩﺍﺀ ﺗﺴﺒﻴﺢ ﻋِﻮﺿﹰﺎ ﻋﻦ ﺭﻭﺡ ﺍﻟﻴﺄﺱ" )ﺃﺵ ‪ ،(٣ :٦١‬ﻭﺗﺄﻣﱠﻞ ﻗﻮﻟﻪ ﺑﻌﺪ ﺫﻟـﻚ ﻋﻨـﺪﻣﺎ‬
‫ﻳﻨﻄﻠﻖ ﺍﻟﻜﻼﻡ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻳُﻌﻄﹶﻰ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ "ﻓﻴﺪﻋﻮﻥ ﺃﺷﺠﺎﺭ ﺍﻟﱪ ﻏـﺮﺱ ﺍﻟـﺮﺏ‬
‫ﻟﻠﺘﻤﺠﻴﺪ" )ﺃﺵ ‪ ،(٣ :٦١‬ﺃﻱ ﺍﻟﺘﺴﺒﻴﺢ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨـﻪ ﺍﻟـﺮﺏ ﻧﻔﺴـﻪ‬
‫"ﻳﺘﻜﻠﻤﻮﻥ ﺑﺄﻟﺴﻨ ٍﺔ ﺟﺪﻳﺪ ٍﺓ" )ﻣﺮﻗﺲ ‪.(١٧ :١٦‬‬
‫‪ -٤٨‬ﻭﺍﻟﺮﻭﺡ ﻫﻮ ﻗﻮﺓ ﺍﳊﻴﺎﺓ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺗُﻌﻄﻲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻫﻮ ﻣﺜﺎ ﹲﻝ ﳌـﺎ‬
‫ﺳﻴﺤﺪﺙ ﰲ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻋﻨﺪﻣﺎ ﻳُﻌﻄﻲ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﺍﻻﺑﻦ ﻛﻠﻤﺔ ﺍﷲ ﺍﻵﺏ ﻟﻠﺒﺸﺮﻳﺔ‪،‬‬
‫ﻟﻜﻲ ﻳُﻌﻄﻲ ﺍﻻﺑﻦ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻧﻔﺴﻪ ﻟﻠﺒﺸﺮﻳﺔ ﺍﻟﱵ ﺗﺆﻣِﻦ ﺑﻪ‪ ،‬ﻭﺗﻨﺎﻝ ﻋﻄﻴـﺔ‬
‫ﺹ ﻓﺎﺋ ﹴﻖ ﻳﺴﻤﻮ ﻋﻠﻰ ﻋﻄﻴﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻟﻸﻧﺒﻴـﺎﺀ ﰲ ﺍﻟﻌﻬـﺪ‬ ‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺑﺸﻜ ﹴﻞ ﺧﺎ ﹴ‬
‫ﺍﻟﻘﺪﱘ‪.‬‬
‫‪ -٤٩‬ﻭﻫﻜﺬﺍ ﺭﱠﺗﺐ ﺍﷲ ﺍﻵﺏ ﺃﻥ ﻳُﻌﻠِﻦ ﻋﻦ ﻣﺴﺘﻘﺒﻞ ﺍﳋﻼﺹ ﺑﻮﺍﺳﻄﺔ ﺍﻟـﺮﻭﺡ‬
‫ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﺳﻮﻑ ﻳُﻌﻠﹶﻦ ﺑﻌﺪ ﺫﻟﻚ ﻛﺮﻭﺡ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﻟﻴﻜﻮﻥ ﻣﺜﺎ ﹰﻻ ﳌـﺎ ﺳـﻮﻑ‬
‫ﳛﺪﺙ ﺇﺫ ﺃﻧﻨﺎ ﻧﻘﺒﻞ ﺍﻻﺑﻦ ﻛﻠﻤﺔ ﺍﷲ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﺭﻭﺡ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺬﻱ ﻻ ﻳُﺴﺘﻤﺪ‬
‫ﻣِﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﺑﻞ ﻣِﻦ ﺭﻭﺡ ﺍﻷﻧﺒﻴﺎﺀ ﻧﻔﺴﻪ‪.‬‬
‫ﻒ ﺍﻟﺮﺳﻮﻝ ﺳﻴﻒ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺑﺄﻧـﻪ ﻛﻠﻤـﺔ ﺍﷲ )ﺃﻑ ‪:٦‬‬ ‫ﺻ َ‬
‫‪ -٥٠‬ﻭﺣﻘﹰﺎ َﻭ َ‬
‫‪ ،(١٧‬ﻷﻥ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻻ ﻳُﺴﺘﻤﺪ ﻣِﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻫﻮ ﻛﻼ ٌﻡ ﻋﺎﻃ ﹲﻞ ﺣﱴ ﻭﺇ ﹾﻥ ﻛـﺎﻥ‬
‫ﻛﻼﻣﹰﺎ ﺣﻜﻴﻤﹰﺎ )‪ ١‬ﻛﻮﺭ ‪ .(١٧ :١‬ﻭﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺇ ﱠﻥ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ "ﺍﳌﹸﺬ ﱠﺧﺮ‬
‫ﻓﻴﻪ ﲨﻴﻊ ﻛﻨﻮﺯ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﻠﻢ" )ﻛﻮﻟﻮﺳﻲ ‪ ،(٣ :٢‬ﻓﻬﻮ ﻳﺆﻛﺪ ﺃ ﱠﻥ ﻛﻼﻡ ﺍﷲ ﻻ ﳝﻜﻦ ﺃ ﹾﻥ‬
‫ﻳﻨﻔﺼﻞ ﻋﻦ ﺣﻜﻤﺔ ﺍﷲ‪ ،‬ﺃﻱ ﺭﻭﺡ ﺍﷲ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻭﻳﻘﻮﻝ ﺭﺑﻨـﺎ ﺃﻳﻀـﹰﺎ "ﺃﻧـﺎ ﺃﻋﻄﻴﺘـﻬﻢ‬
‫ﻛﻼﻣﻚ"‪ ،‬ﰒ "ﻛﻼﻣﻚ ﻫﻮ ﺣ ٌﻖ" )ﻳﻮ ‪ ،(١٧ ،١٤ :١٧‬ﻭﺑﺬﻟﻚ ﻛﺸﻒ ﻋﻦ ﺩﻭﺭ ﺍﻟﻜﻠﻤﺔ‬
‫ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻛﻠﻤﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻹﳍﻲ ﰲ ﻗﻴﺎﺩﺓ ﻓﻜﺮ ﺍﻟﺒﺸﺮﻳﺔ ﺇﱃ ﺍﻟﻜﻠﻤﺔ؛ ﻷﻧﻨﺎ ﺑـﺎﻟﺮﻭﺡ ﻧُﻌﻄﹶـﻰ‬
‫ﻛﻼﻡ ﺣﻜﻤ ٍﺔ )‪ ١‬ﻛﻮﺭ ‪ .(٨ :١٢‬ﻭﻭﺣﺪﺓ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﺮﻭﺡ ﻳﺆﻛﺪﻫﺎ ﺍﻟﺮﺏ ﻧﻔﺴﻪ ﻋﻨـﺪﻣﺎ‬
‫ﻳﻘﻮﻝ ﺇﻧﻨﺎ ﻻ ﳓﻴﺎ ﺑﺎﳋﺒﺰ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﺑﻜﻠﻤﺔ ﺍﷲ )ﻣﱴ ‪ ،(٤ :٤‬ﻭﺇ ﱠﻥ ﺭﻭﺡ ﺍﳊﻴﺎﺓ ﺍﻟﺬﻱ ﻓﻴﻨﺎ‬
‫ﺳﻮﻑ ﳛُﻴﻲ ﺃﺟﺴﺎﺩﻧﺎ ﺍﳌﺎﺋﺘﺔ )ﺭﻭ ‪.(١١ :٨‬‬

‫ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﺮﻭﺡ‪:‬‬
‫‪ -٥١‬ﻋﻨﺪﻣﺎ ُﺧﻠِﻘﻨﺎ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﷲ‪ ،‬ﻛﺎﻥ ﺍﷲ ﺍﻵﺏ ﻳﺮﱢﺗﺐ ﺗﺪﺑﲑ ﺍﳋﻼﺹ ﺑﻌﻄﻴﺔ‬
‫ﺍﻟﺼﻮﺭﺓ ﺍﻹﳍﻴﺔ ﻟﻨﺎ‪ .‬ﻭﻫﻜﺬﺍ ﳓﻦ ﻋﻠﻰ ﻣﺜﺎﻝ ﺍﷲ‪ ،‬ﻷﻥ ﻟﻨﺎ ﺭﻭﺡ‪ ،‬ﻭﻷﻥ ﻟﻨﺎ ﺣﻜﻤﺔ‪ ،‬ﻭﻛﻼﳘﺎ‬
‫ﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻋﻄﻴﺔ ﺍﻵﺏ ﺍﻟﺴﻤﺎﻭﻱ ﻟﻨﺎ‪ .‬ﻭﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟـﱵ‬
‫ﺡ ﻋﺎﻗﻠ ﹲﺔ ﲢﻴﺎ ﻭﺗﻨﻤﻮ ﺑﺎﻟﻜﻠﻤﺔ ﺃﺩﺍﺓ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﺍﻟﻘﻮﺓ ﺍﻟﱵ ﲢﺮﻙ ﺍﻟﻘـﻮﺓ ﺍﻟﻌﺎﻗﻠـﺔ‪،‬‬ ‫ﻓﻴﻨﺎ ﻫﻲ ﺭﻭ ٌ‬
‫ﻭﺗُﻌﺒﱢﺮ ﻋﻨﻬﺎ‪ ،‬ﻭﺗﻌﻄﻲ ﳍﺎ ﺍﻟﻨﻤﻮ ﻭﺍﻟﺘﻘﺪﱡﻡ‪ .‬ﻓﺎﻟﻜﻠﻤﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻫﻲ ﺷﺮﺍﺭ ﹲﺓ ﻣِﻦ ﻧـﺎﺭ ﺍﻟـﺮﻭﺡ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻨﻔﺼﻞ ﻋﻨﻬﺎ‪ .‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻧﻪ ﻛﻤﺎ ﺗُﻌﻠِﻦ ﺍﻟﻜﻠﻤﺔ ﺩﺭﺟﺔ ﺣﻜﻤـﺔ‬
‫ﻭﺫﻛﺎﺀ ﻭﻣﻌﺮﻓﺔ ﺍﻟﻨﺎﻃﻖ‪ ،‬ﺗﻈﻞ ﺭﻭﺣﻪ ﻣﺴﺘﺘﺮ ﹰﺓ ﻏﲑ ﻣﻌﻠﻨ ٍﺔ ﺇ ﱠﻻ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﻨﻄﻖ‪ ،‬ﻭﻳﻌﺒﱢﺮ‬
‫ﺍﻟﻨﱯ ﻋﻦ ﻫﺬﺍ ﲟﺜﺎﻝ ﻭﺍﺿ ﹴﺢ ﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ‪" :‬ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻟﻌﻠ ُﻲ ﺍﳌﹸﺮﺗﻔﻊ ﺳﺎﻛﻦ ﺍﻷﺑﺪ ﺍﻟﻘﺪﱡﻭﺱ‬
 ‫ﺍﲰﻪ ‪ ..‬ﺃﺳﻜﻦ ﻣﻊ ﺍﳌﹸﻨﺴﺤﻖ ﻭﺍﳌﺘﻮﺍﺿﻊ ﺍﻟﺮﻭﺡ ﻷُﺣﻴـﻲ ﺭﻭﺡ ﺍﳌﺘﻮﺍﺿـﻌﲔ" )ﺃﺵ ‪:٥٧‬‬
‫‪ ،(١٥‬ﻓﺎﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻳُﻌﻠﹶﻦ ﺗﻮﺍﺿﻌﻬﺎ ﻭﺍﻧﺴﺤﺎﻗﻬﺎ ﺑﺎﻟﻜﻼﻡ ﻭﺑﺎﻟﺴﻠﻮﻙ‪ .‬ﻓﺎﻟﺮﻭﺡ ﻳُﻌﻠﹶـﻦ‬
‫ﺑﻮﺍﺳﻄﺔ ﺍﻟﻜﻠﻤﺔ ﻛﻤﺜﺎ ﹴﻝ ﻹﻋﻼﻥ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺮﻭﺡ؛ ﻷﻧﻪ ﻛﻠﻤﺔ ﺍﷲ ﺍﳌﹸﺘﺠﺴﱢﺪ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺟﺎﺀﺕ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﻣﻮﺍﺯﻳﹰﺎ ﻭﻣﺜﺎ ﹰﻻ ﻟﻠﻮﺟﻮﺩ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻓﻴﻪ ﻳُﻌﻠﹶـﻦ‬
‫ﺡ ﺍﻟﻜﻠﻤـ ﹶﺔ‬‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻜﻠﻤﺔ ﻋﻨﺪﻣﺎ ﻳﺘﺠﺴﱠﺪ‪ ،‬ﻟﻜﻲ ﻳُﻌﻠِﻦ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟـﺮﻭ ُ‬
‫ﺍﳌﹸﺘﺠﺴﱢﺪ‪ .‬ﻭﻫﻜﺬﺍ ﺭﱠﺗﺐ ﺍﷲ ﺃ ﹾﻥ ﲢﻴﺎ ﺍﳋﻠﻴﻘﺔ ﻟﻜﻲ ﺗﻔﻬﻢ ﻣﺎ ﺳﻮﻑ ﻳُﻌﻠﹶﻦ ﰲ ﺁﺧﺮ ﺍﻟـﺪﻫﻮﺭ‬
‫ﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻹﳍﻴﺔ‪.‬‬

‫ﺍﻹﻧﺴﺎﻥ ﺻﻮﺭﺓ ﺍﷲ‪:‬‬

‫‪َ -٥٢‬ﺧﹶﻠ َﻖ ﺍﷲ ﺍﻵﺏ‪ ،‬ﺑﺎﺑﻨﻪ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣِﻦ ﺍﻟﻌـﺪﻡ ﻣﺜـﻞ‬
‫ﺍﳉﺴﺪ ﲤﺎﻣﺎﹰ‪ ،‬ﻭﻟﻜﻨﻪ ﺃﻋﻄﹶﻰ ﻟﻠﺮﻭﺡ ﺃ ﹾﻥ ﺗﻜﻮﻥ ﺻﻮﺭ ﹰﺓ ﻟﻠﻜﻴﺎﻥ ﺍﻹﳍﻲ‪ ،‬ﻭﻣﺜﺎ ﹰﻻ ﻟﻪ ﺣﺴـﺐ‬
‫ﺇﻋﻼﻥ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﰲ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﺇﺫ ﻳﺆﻛﺪ ﺍﻟﻘﺪﻳﺲ ﺍﻟﺮﺳﻮﻝ ﻳﻌﻘﻮﺏ ﺇ ﱠﻥ ﺍﻟﺒﺸـﺮ‬
‫ﺧُﻠﻘﻮﺍ ﻋﻠﻰ ﺷﺒﻪ ﺻﻮﺭﺓ ﺍﷲ )ﺭﺍﺟﻊ ﻳﻊ ‪ .(٩ :٣‬ﻭﺍﻟﺮﱡﻭﺡ ﻫﻲ ﺍﻟﻘﻮﺓ ﺍﳊﻴﻮﻳﺔ ﺍﳌﺘﺪﻓﻘﺔ ﺩﺍﺋﻤﺎﹰ‪،‬‬
‫ﻫﻲ ﺍﳊﻴﺎﺓ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺗﻘﻮﻝ ﺭﺍﺣﺎﺏ ﺑﻌﺪ ﺃﻥ ﲰِﻌﺖ ﺑﺄﻋﻤﺎﻝ ﺍﷲ ﺍﻟﻘﻮﻳﺔ "ﲰِﻌﻨﺎ ﻓﺬﺍﺑﺖ‬
‫ﺡ ﰲ ﺃﻱ ﺇﻧﺴﺎ ٍﻥ ﺑﺴﺒﺒﻜﻢ" )ﻳﺸﻮﻉ ‪ .(١١ :٢‬ﻭﻧﻔﺲ ﺍﻟﻜﻼﻡ ﻗِﻴ ﹶﻞ‬ ‫ﻗﻠﻮﺑﻨﺎ‪ ،‬ﻭﱂ ﻳﻌُﺪ ﺑﻌﺪ ﺭﻭ ٌ‬
‫ﻋﻦ ﻣﻠﻜﺔ ﺳﺒﺄ ﺑﻌﺪ ﺃﻥ ﺷﺎﻫﺪﺕ ﺳﻠﻴﻤﺎﻥ ﺍﳌﻠﻚ "ﱂ ﻳﺒﻖ ﻓﻴﻬﺎ ﺭﻭﺡ" )‪ ١‬ﻣﻠﻮﻙ ‪.(٥ :١٠‬‬
‫ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﺗﺄﺧﺬ ﺣﻴﻮﻳﺘﻬﺎ ﻭﻗﺪﺭﻬﺗﺎ )ﻃﺎﻗﺘﻬﺎ( ﻣِﻦ ﺍﷲ‪ ،‬ﻭﻟﺬﻟﻚ ُﳛﺬﱢﺭ ﺍﻟﺮﺳـﻮﻝ ﺍﻟﻘـﺪﻳﺲ‬
‫ﺑﻮﻟﺲ ﺍﳌﺆﻣﻨﲔ ﻣِﻦ ﺍﻟﻘﻮﺓ ﺍﻟﺸﺮﻳﺮﺓ ﺍﻟﱵ ﺗُﺴﺒﹺﺐ ﺍﻻﻧﺰﻋﺎﺝ ﻭﺍﻟﺒﻠﺒﻠﺔ ﰲ ﻧﻔـﻮﺱ ﺍﳌـﺆﻣﻨﲔ‪،‬‬
‫ﻣﺆﻛﱢﺪﹰﺍ ﺃ ﱠﻥ ﻗﻮﺓ ﺍﻟﺮﻭﺡ ﺍﻟﺸﺮﻳﺮ ﺗﻌﻤﻞ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺸﺮﻳﺮﺓ "ﻧﺴﺄﻟﻜﻢ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ﻣِـﻦ‬
‫ﺟﻬﺔ ﳎﻲﺀ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺍﺟﺘﻤﺎﻋﻨﺎ ﺇﻟﻴﻪ ﺃﻥ ﻻ ﺗﺘﺰﻋﺰﻋﻮﺍ ﺳﺮﻳﻌﹰﺎ ﻋﻦ ﺫﻫﻨﻜﻢ‪ ،‬ﻭﻻ‬
‫ﺗﺮﺗﺎﻋﻮﺍ ﻻ ﺑﺮﻭﺡﹴ‪ ،‬ﻭﻻ ﺑﻜﻠﻤﺔٍ‪ ،‬ﻭﻻ ﺑﺮﺳﺎﻟ ٍﺔ" )‪ ٢‬ﺗﺲ ‪١ :٢‬ﻭ‪ .(٢‬ﻭﻳﺆﻛﺪ ﺫﺍﺕ ﺍﻟﺘﺤـﺬﻳﺮ‬
‫ﻼ ﻟﻨﺎ "ﻻ ﺗُﺼﺪﱢﻗﻮﺍ ﻛﻞ ﺭﻭﺡ" )‪ ١‬ﻳﻮﺣﻨﺎ ‪ ،(١ :٤‬ﻓﺎﻟﺮﻭﺡ ﻻ‬ ‫ﺍﻟﻘﺪﻳﺲ ﺍﻹﳒﻴﻠﻲ ﻳﻮﺣﻨﺎ ﻗﺎﺋ ﹰ‬
‫ﻳﻌﻤﻞ ﺑﺪﻭﻥ ﻛﻠﻤﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻳُﻄﺎﺑﻖ ﺍﻟﺮﻭﺡ ﺍﻟﺸﺮﻳﺮ ﻋﻤﻞ ﺍﷲ ﻧﻔﺴـﻪ‪ ،‬ﻭﻟﻜـﻦ ﺗﻜﺸـﻒ‬
‫ﻛﻠﻤﺎﺕ ﻛﻞ ﺗﻌﻠﻴﻢ ﻋﻦ ﺍﻟﺮﻭﺡ ﺍﳋﻔﻲ ﻭﺍﻟﻘﻮﺓ ﺍﻟﱵ ﺗﺮﻳﺪ ﺃﻥ ﺗﺼﻨﻊ ﺧﲑﹰﺍ ﺣﺴـﺐ ﺍﷲ‪ ،‬ﺃﻭ‬
‫ﺷﺮﹰﺍ ﺣﺴﺐ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭﺇﺫﺍ ﻗﻴﻞ ﻋﻦ ﴰﺸﻮﻥ ﺇﻥ ﺍﻟﻌﻄﺶ ﻛﺎﺩ ﺃ ﹾﻥ ﻳُﻔﻘِﺪﻩ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺇﻧﻪ ﻛﺎﺩ‬
‫ﺏ " َﺭ ﹺﺟﻌَﺖ ﺭﻭﺣﻪ ﻓﺎﻧﺘﻌﺶ" )ﻗﺾ ‪ ،(١٩ :١٥‬ﺻﺎﺭ ﻣِﻦ ﺍﻟﻮﺍﺿـﺢ‪ ،‬ﺃﻥ‬ ‫ﳝﻮﺕ‪ ،‬ﻭﳌﺎ َﺷ ﹺﺮ َ‬
‫ﺍﻧﻌﺪﺍﻡ ﺍﻟﻘﻮﺓ‪ ،‬ﻫﻮ ﻣﺎ ﻳُﻮﺻَﻒ ﺑﺘﻌﺐ ﺍﻟﺮﻭﺡ )ﻣﺰ ‪" ،(٣ :١٤٢‬ﻭﻓﻨﺎﺀ ﺍﻟﺮﻭﺡ" )ﻣـﺰ ‪:١٤٣‬‬
‫‪ .(٧‬ﻭﺿﺒﻂ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻫﻲ ﻓﻀﻴﻠﺔ ﺍﻟﺒﺎﻟﻐﲔ ﺗُﻮﺻَﻒ ﺑﻌﺒﺎﺭﺓ ﺍﻟﻮﺣﻲ ﺍﳌﹸﻘﺪﱠﺱ "ﻣﺎﻟِﻚ ﺭﻭﺣﻪ"‬
‫)ﺃﻡ ‪ (٣٢ :١٦‬ﻭﳛﺬﺭ ﺍﳊﻜﻴﻢ ﻛﻞ ﻋﺎﻗﻞ ﺑﺄﻥ "ﻻ ﺗﺴﺮﻉ ﺑﺮﻭﺣﻚ ﺇﱃ ﺍﻟﻐﻀﺐ" )ﺟﺎ ‪:٧‬‬
‫‪ .(٩‬ﺃ ﱠﻣﺎ ﺍﻟﺬﻱ ﻳﻨﺎﻝ ﺗﻌﺰﻳﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻓﺈ ﱠﻥ ﺍﻟﻮﺣﻲ ﺍﳌﻘﺪﱠﺱ ﻳﺼﻔﻪ ﺑﺄ ﱠﻥ "ﺭﻭﺣـﻪ ﻗـﺪ‬
‫ﺍﺳﺘﺮﺍﺣﺖ" )‪ ٢‬ﻛﻮﺭ ‪ .(١٣ :٧‬ﻭﻋﻨﺪﻣﺎ ﻧﺎﻝ ﻳﻮﺣﻨﺎ ﺍﳌﻌﻤﺪﺍﻥ ﻏﲑﺓ ﺭﺏ ﺍﳉﻨﻮﺩ ﻭﻗﻮﺗـﻪ‪،‬‬
‫ﻒ ﺑﺄﻧﻪ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻱ ﺳﻮﻑ ﻳﺘﻘﺪﱠﻡ‪ ،‬ﺃﻱ ﻳﺴﺒﻖ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ "ﺑﺮﻭﺡ ﺇﻳﻠﻴﺎ" )ﻟﻮ‬ ‫ﺻ َ‬‫ﻭُ ِ‬
‫‪.(١٧ :١‬‬

‫ﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﻜﻠﻤﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪:‬‬

‫‪ -٥٣‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻫﻲ ﺍﻟﻘﻮﺓ ﺍﳊﻴﻮﻳﺔ ﻭﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻌﺎﻗﻠـﺔ ﺍﻟـﱵ‬
‫ﺃﹸﻋﻄﻴﺖ ﻣِﻦ ﺍﷲ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﺻﺎﺭ ﻟﻠﻜﻠﻤﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺫﺍﺕ ﺍﻟﻘﺪﺭﺍﺕ‪ ،‬ﻓﻬﻲ ﺗﻨﻘـﻞ ﺑﻮﺍﺳـﻄﺔ‬
‫ﺻﻮﺕ ﺍﳊﻨﺠﺮﺓ‪ ،‬ﻭﺣﺮﻛﺔ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﺃﻱ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻣﺎ ﳚﻮﻝ ﻭﻣـﺎ ﳛـﺪﺙ ﰲ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﻓﺘﺨﺮﺝ ﺍﻟﻘﻮﺓ ﺍﻟﻌﺎﻗﻠﺔ ﻏﲑ ﺍﳌﺮﺋﻴﺔ ﺑﺼﻮﺭ ٍﺓ ﻣﺴﻤﻮﻋﺔٍ‪ ،‬ﻭﺗﻨﻘﻞ ﻣﻌﻬﺎ ﺍﳊﻴﺎﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ‬
‫ﻭﻫﻜﺬﺍ ﺗُﻌﻠﹶﻦ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﻌﻮﺍﻃﻒ ﻭﺍﳋﻴﺎﻝ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻭﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺻﺎﺭ‬
‫ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﷲ‪ ،‬ﻣُﻘﺪﱢﻣ ﹰﺔ ﺳﻬﻠﺔﹰ‪ ،‬ﻭﻭﺍﺿﺤﺔ ﻹﻋﻼﻥ ﺍﷲ ﻋﻦ ﺫﺍﺗﻪ ﺑﻮﺍﺳـﻄﺔ‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺃﻋﻄﹶﻰ ﺍﻟﻮﺣﻲ ﺍﳌﻘﺪﺱ‪ .‬ﻭﻫﻨﺎ ﳚﺐ ﺃ ﹾﻥ ﻳﻜﻮﻥ‬
‫ﻉ ﳌﺎ ﳛـﺪﺙ‬ ‫ﻭﺍﺿﺤﹰﺎ ﺃ ﱠﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﺗُﻌﻠِﻦ ﺧﻔﺎﻳﺎ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻫﻲ ﺻﻮﺭ ﹲﺓ ﻭﺷﻌﺎ ٌ‬
‫ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻹﳍﻲ ﻋﻨﺪﻣﺎ ﺗﻌﻠﹶﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻛﻠﻤﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﱵ ﺗُﻌﻄﹶـﻰ ﺑـﺎﻟﺮﱡﻭﺡ‬
‫ﺍﻟﻘﹸﺪﺱ‪ ،‬ﺍﻟﺜﱠﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻭﻳﺼﺒﺢ ﳎﺎﻝ ﺇﻋﻼﻥ ﺍﻟﻜﻠﻤﺔ ﺍﺑﻦ ﺍﷲ ﻫﻮ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻮﺣﻰ ﻬﺑـﺎ‪،‬‬
‫ﻭﻗﻮﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﱵ ﺗﻨﲑ ﺃﺫﻫﺎﻥ ﺍﳌﺆﻣﻨﲔ ﻟﻜﻲ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺗﻨﻘﻞ ﻟﻨﺎ ﺧﻔﺎﻳـﺎ‬
‫ﺍﳊﻴﺎﺓ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺑﻨﻮﺭ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻧﻘﺘﺮﺏ ﻣِﻦ ﺍﷲ‪ ،‬ﻭﻟﺬﻟﻚ ﺍﻟﺴﺒﺐ ﻋﻴﻨﻪ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ‬
‫ﺑﻮﻟﺲ ﻣُﻌﻠِﻢ ﺍﻷُﻣﻢ "ﻳﻌﻄﻴﻜﻢ ﺇﻟﻪ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ" ﺃﻱ ﺍﻵﺏ ﻧﻔﺴﻪ "ﺃﺑﻮ ﺍﺠﻤﻟﺪ" ﻣﺼـﺪﺭ‬
‫ﺍﺠﻤﻟﺪ "ﺭﻭﺡ ﺍﳊﻜﻤﺔ ﻭﺍﻹﻋﻼﻥ ﰲ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻣﺴﺘﻨﲑ ﹰﺓ ﻋﻴﻮﻥ ﺃﺫﻫﺎﻧﻜﻢ ﻟﺘﻌﻠﻤﻮﺍ ﻣﺎ ﻫﻮ ﺭﺟﺎﺀ‬
‫ﺩﻋﻮﺗﻪ )ﺃﻱ ﺍﻹﲢﺎﺩ ﺑﻪ( ﻭﻣﺎ ﻫﻮ ﻏﲎ ﳎﺪ ﻣﲑﺍﺛﻪ ﰲ ﺍﻟﻘﺪﻳﺴﲔ" )ﺃﻑ ‪.(١٨-١٧ :١‬‬

‫ﻛﻠﻤﺔ ﻗﺪﺭﺗﻪ‪:‬‬
‫‪ -٥٤‬ﻳﻘﻮﻝ ﻧﻔﺲ ﺍﻟﺮﺳﻮﻝ ﻋﻦ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺇﻧﻪ ﻫﻮ ﻬﺑﺎﺀ ﳎﺪ ﺍﻵﺏ ﻭﺭﺳﻢ‬
‫ﺃﹸﻗﻨﻮﻣﻪ‪ ،‬ﻭﺣﺎﻣﻞ‪ ،‬ﺃﻱ ﺣﺎﻓﻆ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﺑﻜﻠﻤﺔ ﻗﺪﺭﺗﻪ )ﻋﺐ ‪ .(٣ :١‬ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‬
‫ﻕ ﺣﺪﻭﺩ ﻭﻏﺎﻳﺔ ﻃﺒﻌﻪ‪ ،‬ﻭﻫـﻮ ﺫﺍﺗـﻪ‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﳛﻔﻆ ﺍﳋﻠﻴﻘﺔ ﻭﻳُﺪﺑﱢﺮﻫﺎ ﻭﻳُﻌﻄﻲ ﻟﻜﻞ ﳐﻠﻮ ﹴ‬
‫ﻼ ﻭﻣﻌﻠﻤﲔ‬‫ﺍﻟﻜﻠﻤﺔ ﺍﻷﺯﱄ ﺍﻟﺬﻱ ﻣﻨﻪ ﺍﻟﻜﻠﻤﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻧﻄﻖ ﻬﺑﺎ ﺍﻟﺬﻳﻦ ﺃﻗﺎﻣﻬﻢ ﺃﻧﺒﻴﺎ ًﺀ ﻭﺭﺳ ﹰ‬
‫ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳉﺎﻣﻌﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺎﺭﻫﻢ ﺑﺎﻟﺮﻭﺡ‪ ،‬ﻓﻨﻄﻘﻮﺍ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻛﻠﻤﺔ ﺍﳊﻖ ﺍﻟﱵ‬
‫ﻫﻲ ﺷﺮﺍﺭﺓ ﻣِﻦ ﻧﺎﺭ ﺍﳊﻖ ﺍﻷﻋﻈﻢ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻟﻪ ﺍﺠﻤﻟﺪ ﺩﺍﺋﻤﹰﺎ ﺇﱃ ﺍﻷﺑﺪ‪.‬‬
‫‪ -٥٥‬ﻭﻫﻜﺬﺍ‪ ،‬ﺑﺴﺒﺐ ﻭﺣﺪﺓ ﻋﻤﻞ ﻭﻭﺣﺪﺓ ﺟﻮﻫﺮ ﺍﻟﺜﱠﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻳﻌﻤـﻞ‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻻﺑﻦ ﺑﻜﻠﻤﺔ ﻗﺪﺭﺗﻪ‪ ،‬ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﻣِﻦ ﺍﻻﺑﻦ ﺑﺴﺒﺐ ﻭﺣﺪﺓ ﺍﳉﻮﻫﺮ‪،‬‬
‫ﻭﻳُﻌﻄﻲ ﺍﳋﻠﻴﻘﺔ ﻛﻠﻤﺔ ﻭﺣﻴﺎﺓ‪ ،‬ﻭﻟﻨﻔﺲ ﺍﻟﺴﺒﺐ ﻗﺎﻝ ﺍﻟﺮﺏ ﻧﻔﺴﻪ "ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﺃﹸﻛﻠﻤﻜﻢ ﺑﻪ‬
‫ﻫﻮ ﺭﻭﺡ ﻭﺣﻴﺎﺓ" )ﻳﻮﺣﻨﺎ ‪ (٦٣ :٦‬ﻣﺆﻛﱢﺪﹰﺍ ﺑﺬﻟﻚ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺬﻱ ﻳُﻌﻠﱢﻢ ﺑﻪ ﻭﻣﺼﺪﺭﻩ‬
‫ﻭﻏﺎﻳﺘﻪ‪ ،‬ﻓﻬﻮ ﺗﻌﻠﻴﻢ ﻋﻦ ﺍﳊﻴﺎﺓ؛ ﻷﻥ ﺍﻟﺮﺏ ﻫﻮ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻫﻮ ﺗﻌﻠﻴﻢ ﻋﻦ ﺍﻟﺮﻭﺡ؛ ﻷﻥ ﺍﻟـﺮﺏ‬
‫ﺃﻋﻄﺎﻧﺎ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻫﻮ ﺗﻌﻠﻴﻢ ﺑﺎﻟﻜﻠﻤﺔ؛ ﻷﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻻﺑﻦ ﻫﻮ ﻭﺍﻫﺐ ﺍﻟﻜﻠﻤﺔ ﳊﻴـﺎﺓ ﻛـﻞ‬
‫ﳐﻠﻮﻕ ﻧﺎﻃﻖ ﳛﻴﺎ ﺑﺎﻟﻜﻠﻤﺔ‪ .‬ﻭﻛﻠﻤﺔ ﻗﺪﺭﺓ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﻫﻲ ﺍﻟﱵ ﲢﻔﻆ ﻋـﺮﻭﺵ ﺍﻟﺮﺗـﺐ‬
‫ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻭﺗﻌﻄﻲ ﳍﻢ ﺃﻧﻐﺎﻡ ﺍﻟﺘﺴﺒﻴﺢ ﺍﻟﺴﻤﺎﻭﻱ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﲡﻌﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﳛﻔﻆ‬
‫ﺭﺋﺎﺳﺘﻪ ﻣُﻘﺪﱠﺳﹰﺎ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪.‬‬

‫ﺗﻮﺯﻳﻊ ﺍﻟﻌﻤﻞ ﻳﺆﻛﺪ ﻭﺣﺪﺓ ﺍﳉﻮﻫﺮ‪:‬‬

‫‪ -٥٦‬ﻋﻨﺪﻣﺎ ﻳُﻮﺯﱢﻉ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻣﻮﺍﻫﺒﻪ ﺍﳌﺨﺘﻠﻔﺔ ﻳﻈﻞ ﺍﻟﺮﻭﺡ ﺍﻟﻮﺍﺣﺪ )‪ ١‬ﻛﻮﺭ‬
‫‪ .(٤ :١٢‬ﻭﻋﻨﺪﻣﺎ ﻳُﻮﺯﱢﻉ ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴﺪ ﺭُﺗﺐ ﺍﳋﺪﻣﺔ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻳﻈﻞ ﺍﻟـﺮﺏ ﺍﻟﻮﺍﺣـﺪ‪.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﻳﻌﻤﻞ ﺍﻟﺜﱠﺎﻟﻮﺙ ﻣﻌﹰﺎ ﻣﻮﺯﱢﻋﹰﺎ ﺧﺪﻣﺔ ﺍﳋﻼﺹ ﺑﲔ ﺍﻻﺑﻦ ﻭﺍﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻓﺈﻥ ﺗﻮﺯﻳﻊ‬
‫ﺍﻟﻌﻤﻞ ﻳﺆﻛﺪ ﻭﺣﺪﺓ ﺍﳉﻮﻫﺮ؛ ﻷﻥ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﻣِﻦ ﺃﺟﻞ ﺫﺍﺕ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﻳﻌﻤﻠﻬﺎ ﻏـﲑﻩ‪،‬‬
‫ﻓﻬﻮ ﻭﺍﺣ ٌﺪ ﺑﺎﻹﺭﺍﺩﺓ ﻭﻭﺍﺣ ٌﺪ ﺑﺎﻟﻄﺒﻴﻌﺔ ﺃﻭ ﺍﳉﻮﻫﺮ‪ .‬ﻭﻫﻜﺬﺍ ﺧﻠﻖ ﺍﷲ ﺍﻵﺏ ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳﺪﺓ‪،‬‬
‫ﺃﻱ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳉﺎﻣﻌﺔ‪ ،‬ﻭﺃﻋﻄﺎﻫﺎ ﻫﺬﺍ ﺍﻻﺳﻢ ﺍﳉﺪﻳﺪ "ﺟﺴﺪ ﺍﳌﺴﻴﺢ" ﻣﺆﻛﱢﺪﹰﺍ ﻟﻨﺎ ﻭﺟﻮﺩﻫﺎ‬
‫ﺍﳊﻘﻴﻘﻲ ﺍﻹﻧﺴﺎﱐ ﺍﳌﹸﺴﺘﻤﺪ ﻣِﻦ ﺍﳌﺴﻴﺢ ﻳﺴﻮﻉ ﻧﻔﺴﻪ‪ ،‬ﺃﻱ ﺍﻻﺑﻦ ﺍﻟﻜﻠﻤﺔ ﺍﳌﺘﺠﺴﺪ‪ .‬ﻭﺳـﺎﺋﺮ‬
‫ﺃﲰﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ‪ :‬ﺍﻟﻜﺮﻣﺔ‪ ،‬ﺑﻴﺖ ﺍﷲ‪ ،‬ﲨﺎﻋﺔ ﺍﻟﻘﺪﻳﺴﲔ‪ ،‬ﻭﻏﲑﻫﺎ ﻣِﻦ ﺃﲰﺎ ٍﺀ ﻛﻠﻬﺎ ﻣُﺴﺘﻤ َﺪ ٍﺓ ﻣِﻦ‬
‫ﺣﻘﻴﻘﺔ ﲡﺴﱡﺪ ﺍﺑﻦ ﺍﷲ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﲡﺴﱠﺪ ﻟﻜﻲ ﻳﻜﻮﻥ ﺍﻟﺒﻜﺮ ﺑﲔ ﺇﺧﻮﺓ ﻛـﺜﲑﻳﻦ )ﺭﻭ ‪:٨‬‬
‫‪ ،(٢٩‬ﻭﺻﺎﺭ ﺑﺴﺒﺐ ﺗﻘﺪﻣﻪ ﻋﻨﺎ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺍﻟﺮﺃﺱ )ﺃﻑ ‪ ،(٢٢ :١‬ﻭﺍﻷﻭﱠﻝ‪ ،‬ﻭﺍﻟﺒﺪﺍﻳﺔ‬
‫)ﺭﺅ ‪ ،(١١ :١‬ﻭﻟﻨﻔﺲ ﺍﻟﺴﺒﺐ ﻗﻴﻞ ﺇﻧﻪ ﻫﻮ ﺍﻷﺧﲑ‪ ،‬ﺃﻱ ﺍﳋﺎﲤﺔ ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻷﻧﻨـﺎ‬
‫ﺱ ﻭﺍﺣﺪٍ‪ ،‬ﻭﻗﺎﻣ ٍﺔ ﻭﺍﺣﺪﺓٍ‪ ،‬ﻭﻫﻲ ﺍﳌﺴﻴﺢ ﻳﺴﻮﻉ ﻧﻔﺴﻪ ﺍﻟـﺬﻱ‬ ‫ﲨﻴﻌﹰﺎ ﺳﻮﻑ ﻧﻨﺘﻬﻲ ﺇﱃ ﻗﻴﺎ ﹴ‬
‫ﺳﻮﻑ ﺗﺼﻞ ﻗﺎﻣﺘﻪ ﺇﱃ ﺍﻟﻜﻤﺎﻝ ﻋﻨﺪﻣﺎ ﻳﺸﺘﺮﻙ ﻛﻞ ﺍﻟﺬﻳﻦ ﻧﺎﻟﻮﺍ ﺍﳋﻼﺹ ﰲ ﻛﻞ ﺍﻟـﺪﻫﻮﺭ‬
‫ﰲ ﺣﻴﺎﺗﻪ ﺍﻹﳍﻴﺔ ﻭﻳﻨﺎﻟﻮﺍ ﻓﻴﺾ ﻧﻌﻤﺘﻪ‪.‬‬
‫‪ -٥٧‬ﻭﻣﺎ ﻳﻌﻤﻠﻪ ﺍﻵﺏ ﺑﺎﺑﻨﻪ ﺇﳕﺎ ﻳﻌﻤﻠﻪ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻋﻤ ﹲﻞ ﻭﺍﺣـﺪ‪،‬‬
‫ﺙ ﻭﺍﺣ ٍﺪ ﻣﺘﺴﺎ ﹴﻭ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺗﻮﺯﻳﻊ ﺍﻟﻌﻤﻞ ﻳﻌﲏ ﺗﻌـﺪﺩ‬
‫ﻭﻧﻌﻤ ﹲﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻏﺎﻳ ﹲﺔ ﻭﺍﺣﺪ ﹲﺓ ﻟﺜﺎﻟﻮ ٍ‬
‫ﺍﻷﺷﺨﺎﺹ‪ ،‬ﻓﺈﻥ ﺇﲢﺎﺩ ﺍﻷﺷﺨﺎﺹ ﰲ ﺍﻟﻌﻤﻞ ﻇﺎﻫ ٌﺮ‪ .‬ﻛﻤﺎ ﺃﻥ ﺗﻔﺮﱡﻕ ﺍﻷﺷﺨﺎﺹ ﺑﺴـﺒﺐ‬
‫ﺍﳋﻄﻴﺔ ﻻ ﻳﻠﻐﻲ ﻭﺣﺪﺓ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﺃﻱ ﺟﻮﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻜﺎﺋﻦ ﰲ ﻛـﻞ ﺇﻧﺴـﺎﻥ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﺗُﻠﻐﻴﻪ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺴﺒﺐ ﺗﻔ ﱡﺮﻕ ﺍﻟﻔﻜﺮ ﻭﺗﻌﺪﺩ ﺍﻟﻨﻮﺍﻳﺎ‪ ،‬ﺣﱴ ﺃﻥ ﻭﺟﻮﺩ ﺍﻟﻘﻠﺐ‬
‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺃﻱ ﺍﳊﻴﺎﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻳﺘﻼﺷﻰ ﺑﺴﺒﺐ ﺍﻻﻧﻘﺴﺎﻣﺎﺕ‪ ،‬ﻭﻳﺼـﺒﺢ ﻭﺟـﻮﺩ‬
‫ﺕ‬
‫ﺏ ﻭﺷـﻴﻊ‪ ،‬ﻭﲨﺎﻋـﺎ ٍ‬ ‫ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻫﻮ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺍﻷﻛﱪ ﻟﻠﺒﺸﺮ ﺍﳌﻨﻘﺴﻤﲔ ﺇﱃ ﺃﺣﺰﺍ ﹴ‬
‫ﻣﺘﻨﺎﻓﺮﺓ‪.‬‬
‫‪ -٥٨‬ﺃﻣﱠﺎ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻹﳍﻲ ﺣﻴﺚ ﻛﻤﺎﻝ ﺍﶈﺒﺔ‪ ،‬ﻭﻛﻤﺎﻝ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻻﻧﻘﺴﺎﻡ ﻏﲑ ﻣﻌﺮﻭﻑٍ‪ ،‬ﺑﻞ ﻫﻮ ﺿﺪ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟﻔﺎﺋﻘﺔ‪ ،‬ﺍﻟﱵ ﻫﻲ ﺍﶈﺒﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟـﱵ‬
‫ﻻ ﲢﺘﺎﺝ ﻷﺣﺪٍ‪ ،‬ﻭﻻ ﺗﻘﻮﻯ ﻭﻻ ﺗﻀﻌﻒ‪ ،‬ﺑﻞ ﻫﻲ ﺃﺯﻟﻴ ﹲﺔ ﺩﺍﺋﻤﺔ‪ .‬ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﻻﺑﻦ ﻟﻪ ﺍﺠﻤﻟﺪ "ﺃﰊ‬
‫ﰲ ﻫـﻮ‬‫ﻳﻌﻤﻞ‪ ،‬ﻭﺃﻧﺎ ﺃﻋﻤﻞ"‪ ،‬ﻓﻬﻮ ﻳُﻌﻠِﻦ ﻟﻨﺎ ﲤﺎﻳُﺰﻩ ﻋﻦ ﺍﻵﺏ‪ ،‬ﻭﻳﺆﻛﺪﻩ ﺑﻘﻮﻟﻪ "ﺍﻵﺏ ﺍﳊﺎﻝ ﱠ‬
‫ﻳﻌﻤﻞ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺃﻧﺎ ﺃﻋﻤﻠﻬﺎ" )ﻳﻮﺣﻨﺎ ‪ ،(١٠ :١٤‬ﻭﻫﻨﺎ ﻭﺣﺪﺓ ﺍﻹﺭﺍﺩﺓ ﻣِـﻦ ﻭﺣـﺪﺓ‬
‫ﺍﳉﻮﻫﺮ‪ ،‬ﻭﻫﻲ ﺳﺒﺐ ﻭﺣﺪﺓ ﺍﻟﻌﻤﻞ‪ .‬ﺃﻣﱠﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺒﺸﺮ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﻌﺬﺭ ﻋﻠﻴﻨﺎ ﺃ ﹾﻥ ﻧﻘـﻮﻝ‬
‫ﻋﻦ ﺇﻧﺴﺎﻥ ﺇﻧﻪ ﳛﻞ ﰲ ﺁﺧﺮ؛ ﻷﻥ ﺣﻠﻮﻝ ﺑﺸﺮ ﰲ ﺑﺸﺮ ﻟﻴﺲ ﻣِـﻦ ﺧﺼـﺎﺋﺺ ﺍﻟﻄﺒﻴﻌـﺔ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﺑﻞ ﻫﻮ ﺍﻣﺘﻴﺎﺯ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﺍﻟﱵ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﻛﺎﺋﻨﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻲ ﲡﻤـﻊ ﻛـﻞ‬
‫ﺍﳋﻠﻴﻘﺔ ﰲ ﻭﺣﺪ ٍﺓ ﻭﺍﺣﺪﺓ‪.‬‬

‫ﺗﺜﻠﻴﺚ ﺍﻷﻗﺎﻧﻴﻢ ﻭﺍﻟﻨﻌﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ‪:‬‬

‫ﻉ ﺑﲔ ﺍﻟﻮﺣـﺪﺓ‬ ‫‪ -٥٩‬ﺣﺴﺐ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﺍﳋﻠﻴﻘﺔ ﺍﳌﻨﻈﻮﺭﺓ‪ ،‬ﺗﻘﻊ ﺍﳋﻠﻴﻘﺔ ﰲ ﺻﺮﺍ ﹴ‬
‫ﺍﻟﱵ ﲡﻌﻞ ﻛﻞ ﻛﺎﺋ ﹴﻦ ﳚﻮﺩ ﻭﻳُﻌﻄﻲ ﺷﻴﺌﹰﺎ ﻳﺸﺘﺮﻙ ﺑﻪ ﰲ ﻭﺣﺪﺓ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻭﺑﲔ ﺗﻨﺎﻓﺮ ﻃﺒـﺎﺋﻊ‬
‫ﺽ ﻣﻌﻴﻨـﺔ‪،‬‬
‫ﺑﻌﺾ ﺍﻟﻌﻨﺎﺻﺮ‪ ،‬ﻣﺜﻞ ﺗﻨﺎﻓﺮ ﻃﺒﻴﻌﺔ ﺍﳌﺎﺀ ﻭﺍﻟﻨﺎﺭ‪ ،‬ﻓﻜﻼﳘﺎ ﻳﻌﻤﻞ ﻣﻌﺎﹰ‪ ،‬ﻭﰲ ﺃﻏﺮﺍ ﹴ‬
‫ﺑﻮﺍﺳﻄﺔ ﺗﺪﺧﻞ ﻋﻨﺼﺮ ﺛﺎﻟﺚ ﳛﻘﻖ ﺍﻻﻧﺴﺠﺎﻡ‪ ،‬ﻣﺜﻞ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻨﺤﺎﺱ ﺃﻭ ﺍﳊﺪﻳﺪ ﻛﻮﺳﻴﻂ‬
‫ﻭﻋﺎﺯﻝ ﳛﻘﻖ ﺍﻧﺘﻘﺎﻝ ﺍﳊﺮﺍﺭﺓ ﻣِﻦ ﺍﻟﻨﺎﺭ ﺇﱃ ﺍﳌﺎﺀ ﺣﺴﺐ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﳌﻄﻠﻮﺏ‪ .‬ﻭﻫﻜﺬﺍ ﺗﻈﻞ‬
‫ﻭﺳﺎﻃﺔ ﻋﻨﺼﺮ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﺿﺮﻭﺭﻳ ﹰﺔ ﻟﻌﺰﻝ ﺍﻟﺘﻨﺎﻓﺮ ﻭﲢﻘﻴﻖ ﺍﻻﻧﺴﺠﺎﻡ‪ .‬ﺃﻣﱠﺎ ﺻﺮﺍﻉ ﺍﻟﻌﻨﺎﺻـﺮ‪،‬‬
‫ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﻟﻪ ﻣﺼﺪﺭ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﻫﻮ ﺧﻀﻮﻉ ﺍﳋﻠﻴﻘﺔ "ﻟﻠﺒُﻄﻞ" )ﺭﻭ ‪ ،(٢٠ :٨‬ﺇﺿﺎﻓﺔ ﺇﱄ‬
‫ﺃﻥ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻜﺎﺋﻨﺔ ﻗﺒﻞ ﺍﻟﺴﻘﻮﻁ ﻫﻲ ﺍﻟﱵ ﺃﻇﻬﺮﺕ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻓﺮ ﺑﺸﻜ ﹴﻞ ﻇﺎﻫ ﹴﺮ‪ .‬ﻭﺣﱴ ﺑـﲔ‬
‫ﺺ ﺑﲔ‬
‫ﺍﻟﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻧﺎﻟﻮﺍ ﻣﻮﺍﻫﺐ ﻭﻋﻄﺎﻳﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻛﺜﲑﹰﺍ ﻣﺎ ﻧﺮﻯ ﻛﻴﻒ ﳚﻤﻊ ﺷﺨ ٌ‬
‫ﻋﻄﻴ ٍﺔ ﺭﻭﺣﻴ ٍﺔ ﲰﺎﻭﻳﺔ ﻭﺧﻄﺎﻳﺎ‪ ،‬ﺃﻭ ﺧﻄﻴﺔ ﺷﺨﺼﻴﺔ ﲤﺘﺰﺝ ﺑﻌﻄﻴﺔ ﺍﷲ ﺑﺸﻜ ﹴﻞ ﻇﺎﻫ ﹴﺮ ﻭﲡﻌـﻞ‬
‫ﻒ ﺭﻭﺣ ﹴﻲ ﻇﺎﻫ ﹴﺮ ﰲ ﻭﺳـﻂ‬ ‫ﻣِﻦ ﻋﻄﻴﺔ ﺍﷲ‪ ،‬ﻭﻫﻲ ﳍﺎ ﻏﺎﻳﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻣﺼﺪﺭ ﺍﻧﻘﺴﺎﻡ ﻭﺿﻌ ٍ‬
‫ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﺗﻌﺎﱐ ﻣِﻦ ﺻﺮﺍﻋﺎﺕ ﺍﳋﻄﻴﺔ‪ ،‬ﺭﻏﻢ ﻋﻤﻞ ﺍﷲ ﺍﻟﻈﺎﻫﺮ ﰲ ﻭﺳﻄﻬﺎ‪ ،‬ﻭﺍﻟـﺬﻱ ﻻ‬
‫ﻳﺘﻮﻗﻒ ﻷﻥ ﺍﷲ ﻻ ﻳُﻌﻄﻲ ﻧﻌﻤ ﹰﺔ ﻋﻠﻰ ﻗﺪﺭ ﳏﺒﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺃﻭ ﺗﻮﺑﺘﻪ‪ ،‬ﺑﻞ ﺣﺴﺐ ﺻـﻼﺣﻪ‬
‫ﺍﻹﳍﻲ‪.‬‬
‫ﺃﻣﱠﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻤﻞ ﺍﻹﳍﻲ‪ ،‬ﻓﻠﻴﺲ ﰲ ﺍﻟﺜﱠﺎﻟﻮﺙ ﺻﺮﺍﻉ ﺍﳋﻄﻴﺔ‪ ،‬ﺃﻭ ﺍﻧﻘﺴـﺎﻡ‬
‫ﻭﺗﻌﺪﱡﺩ ﺍﻹﺭﺍﺩﺓ‪ .‬ﻗﺎﻝ ﻣﻌﻠﱢﻢ ﺍﳌﻠﻮﻙ ﺍﻷﻧﺒﺎ ﺃﺭﺳﺎﻧﻴﻮﺱ ﻋﺒﺎﺭ ﹰﺓ ﻭﺍﺣﺪ ﹰﺓ ﹸﲤﻴﱢﺰ ﺍﻟﻌﻤـﻞ ﻭﺍﻟﻄﺒﻴﻌـﺔ‬
‫ﺍﻹﳍﻴﺔ ﻋﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻫﻲ "ﺇﻥ ﺭﺑﻮ ﹰﺓ ﻣِﻦ ﺍﳌﻼﺋﻜﺔ ﳍﻢ ﺇﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻧﺴـﺎﻥ‬
‫ﻭﺍﺣﺪ ﻟﻪ ﺭﺑﻮﺓ ﺇﺭﺍﺩﺍﺕ"‪ .‬ﻓﺎﻟﻄﻐﻤﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺗﻌﻤﻞ ﻣﻌﹰﺎ ﺣﺴﺐ ﺇﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ ﻻ ﺗﻨﺎﻓﹸﺮ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻓﻜﻴﻒ ﳚﻮﺯ ﻟﻨﺎ ﺃ ﹾﻥ ﻧﺘﺼﻮﺭ ﺃ ﱠﻥ ﻟﻠﺜﱠﺎﻟﻮﺙ ﺍﻟﻮﺍﺣﺪ ﺃﻛﺜﺮ ﻣِﻦ ﺇﺭﺍﺩﺓ؟ ﺃﻭ ﺃﻥ ﻫﻨﺎﻙ ﺗﻨﺎﻓ ﹴﺮ‬
‫ﰲ ﺍﻹﺭﺍﺩﺓ؟ ﻭﻟﺬﻟﻚ ﻋﻠﻴﻨﺎ ﺃ ﹾﻥ ﻧﺘﺬﻛﺮ ﺩﺍﺋﻤﹰﺎ ﺃ ﱠﻥ ﺗﺜﻠﻴﺚ ﻭﺣﺪﺓ ﺍﳉﻮﻫﺮ ﻫﻮ ﺗﺜﻠﻴﺚ ﺃﻗـﺎﻧﻴﻢ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻮ ﺗﺜﻠﻴﺚ ﺫﺍﺕ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻮﺍﺣﺪﺓ ﺍﻟﱵ ﻫﻲ ﻭﺍﺣ ٌﺪ ﰲ ﺍﻵﺏ ﻭﺍﻻﺑـﻦ ﻭﺍﻟـﺮﱡﻭﺡ‬
‫ﺏ ﺍﻟﺒﻨﻮ ﹶﺓ‪ ،‬ﻓﻬﻲ‬
‫ﺍﻟﻘﹸﺪﺱ‪ ،‬ﺣﱴ ﺃﻬﻧﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻴﺴﺖ ﺛﻼﺛﺔ‪ ،‬ﺑﻞ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻋﻨﺪﻣﺎ َﻳ ﹺﻬﺐ ﺍﻵ ُ‬
‫ﻻ ﺗﺼﻞ ﺇﻟﻴﻨﺎ ﻣِﻦ ﺍﻻﺑﻦ ﻭﺣﺪﻩ؛ ﻷﻥ ﺑﻨﻮﺓ ﺍﻵﺏ ﻫﻲ ﺑﺎﻻﺑﻦ ﻭﺍﻵﺏ‪ ،‬ﻓﻬﻲ ﺫﺍﺕ ﺍﻟﺸـﺮﻛﺔ‬
‫ﺍﻟﱵ ﻳُﻌﻄﻴﻬﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﰲ ﻋﻼﻗﺔ ﺍﻵﺏ ﻭﺍﻻﺑﻦ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺴﻜﻦ ﻓﻴﻨﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸـﺪﺱ‪،‬‬
‫ﻓﻬﻮ ﻻ ﻳﺴﻜﻦ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﻳﺴﻜﻦ ﻓﻴﻨﺎ ﺑﺎﻻﺑﻦ ﻭﺑﺎﻵﺏ‪ ،‬ﻭﻟﺬﻟﻚ ﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ ﺍﳌﹸﺨﻠﱢـﺺ‪:‬‬
‫"ﺇﻟﻴﻪ ﻧﺄﰐ‪ ،‬ﻭﻋﻨﺪﻩ ﻧﺼﻨﻊ ﻣﱰ ﹰﻻ" )ﻳﻮﺣﻨﺎ ‪ ،( ٢٣ :١٤‬ﻓﻬﻮ ﻻ ﻳﺘﺤﺪﺙ ﻋﻦ ﺳُﻜﲎ ﻣﺜﻠﺜـﺔ‬
‫ﻟﺜﻼﺛ ٍﺔ ﻣﻨﻘﺴﻤﲔ‪ ،‬ﺑﻞ ﺳُﻜﲎ ﻭﺍﺣﺪﺓ ﻟﺜﺎﻟﻮﺙ ﻭﺍﺣ ٍﺪ ﻣﺘﺴﺎﻭﹴ‪ ،‬ﻭﻭﺍﺣ ٍﺪ ﺑﺎﳉﻮﻫﺮ‪.‬‬
‫‪ -٦٠‬ﻭﻋﻨﺪﻣﺎ ﻳﺴﻜﹸﻦ ﻓﻴﻨﺎ ﺍﻻﺑﻦ ﺑﻮﺍﺳﻄﺔ ﺇﲢﺎﺩﻩ ﺑﻨﺎ ﲜﺴﺪﻩ ﺍﳌﹸﻘـﺪﱠﺱ ﰲ ﺍﻟﺴﱢـﺮ‬
‫ﺍﻹﳍﻲ ﺍﻟﻔﺎﺋﻖ‪ ،‬ﺃﻱ ﺳِﺮ ﺍﻟﺸﻜﺮ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﻨﺎﻝ ﺳُﻜﲎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻭﺳُﻜﲎ ﺍﻵﺏ‪ ،‬ﻭﻧﺼـﲑ‬
‫ﻭﺍﺣﺪﹰﺍ ﻣﻊ ﺍﻟﺜﱠﺎﻟﻮﺙ )ﻳﻮﺣﻨﺎ ‪.(٢٣ :١٧‬‬

‫ﺍﻟﺜﱠﺎﻟﻮﺙ ﻭﺧﻼﺹ ﺍﻹﻧﺴﺎﻥ‪:‬‬

‫‪ -٦١‬ﻭﺳﻮﻑ ﺃﹸﺣﺎﻭﻝ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﳝﻜﻦ ﺃ ﹾﻥ ﺗﻨﻄﻖ ﺑﻪ ﺷﻔﺎﻩ ﺍﻹﻧﺴـﺎﻥ ﻭﻟﻐﺘـﻪ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﺃ ﹾﻥ ﺃﺷﺮﺡ ﻛﻴﻒ ﻧﺴﺘﻤﺪ ﺍﳋﻼﺹ ﻣِﻦ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻭﺇﻧﻪ ﺑﺪﻭﻥ ﺍﻟﺜﱠﺎﻟﻮﺙ ﻻ ﺧﻼﺹ‬
‫ﻟﻨﺎ‪:‬‬
‫ﺃﻭﱠﻻً‪ :‬ﳓﻦ ﻧﻨﺎﻝ ﺍﻟﺘﺒﲏ ﰲ ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴﺪ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﻟﻮ ﺗﺼﻮﺭﻧﺎ ﺃ ﱠﻥ ﻫﺬﻩ‬
‫ﻋﻄﻴﺔ ﻣﻨﻔﺮﺩﺓ ﻻ ﲣﺺ ﺍﻟﺜﱠﺎﻟﻮﺙ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺇﻧﻨﺎ ﻋﻨﺪﻣﺎ ﻧﻨﺎﻝ ﺍﻟﺘﺒﲏ ﰲ ﺍﳌﺴﻴﺢ ﻻ ﺷﺮﻛﺔ ﻟﻨـﺎ‬
‫ﺺ ﻻ ﻗﻴﻤـﺔ‬ ‫ﻣﻊ ﺍﻵﺏ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﺴﻘﻂ‪ ،‬ﻟﻴﺲ ﻓﻘﻂ ﰲ ﺍﳍﺮﻃﻘﺔ ﺍﻷﺭﻳﻮﺳﻴﺔ‪ ،‬ﺑﻞ ﰲ ﺗﻮﺣﻴ ٍﺪ ﻧﺎﻗ ﹴ‬
‫ﻟﻪ ﺑﺎﳌﺮﺓ ﻋﻨﺪ ﺍﷲ؛ ﻷﻧﻪ ﻟﻴﺲ ﻣِﻦ ﺍﷲ‪ ،‬ﻭﻻ ﻳﻐﻴﱢ ُﺮ ﺷﻴﺌﹰﺎ ﰲ ﺣﻴﺎﺓ ﺍﻹﻧﺴـﺎﻥ‪ ،‬ﺇﺫ ﻻ ﻳـﺆﺩﱢﻱ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﺑﺪﻭﻥ ﺍﻟﺜﺎﻟﻮﺙ ﺇﱃ ﺍﻟﺘﺒﲏ‪ .‬ﺃﻣﱠﺎ ﺣﺴﺐ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻘﻮﱘ‪ ،‬ﻓﺈﻧﻨﺎ ﻋﻨﺪﻣﺎ ﻧﻨﺎﻝ ﺍﻟﺒﻨـﻮﺓ ﰲ‬
‫ﺍﳌﺴﻴﺢ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﺪﺧﻞ ﺷﺮﻛﺔ ﺍﻻﺑﻦ ﰲ ﺍﻵﺏ‪ ،‬ﻓﻼ ﺑﻨﻮﺓ ﺑﻼ ﺃﹸﺑﻮﺓ‪ ،‬ﻭﻻ ﺃﹸﺑﻮﺓ ﺑﻼ ﺑﻨﻮﺓ‪ .‬ﻭﻫﻜﺬﺍ‬
‫ﻋﻨﺪﻣﺎ ﺗُﻌﻠﹶﻦ ﻟﻨﺎ ﻃﺒﻴﻌﺔ ﺍﻟﺜﱠﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﻨﺎﻝ ﺍﻟﺘﺒﲏ ﰲ ﺍﻻﺑﻦ ﻟﻜﻲ ﻳﻜﻮﻥ ﻟﻨﺎ ﺷﺮﻛﺔ‬
‫ﻣﻊ ﺍﻵﺏ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻧﺸﺘﺮﻙ ﰲ ﺍﻵﺏ ﺍﻟﺬﻱ ﻫﻮ ﻣﺼﺪﺭ ﺍﻟﺒﻨﻮﺓ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﻌﻮﺩ ﺇﱃ ﺍﷲ ﺍﻟـﺬﻱ‬
‫ﺍﻏﺘﺮﺑﻨﺎ ﻋﻨﻪ ﺑﻮﺍﺳﻄﺔ ﺍﳋﻄﻴﺔ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻭﻋﻨﺪﻣﺎ ﻧﺸﺘﺮﻙ ﰲ ﺑﻨﻮﺓ ﺍﻻﺑﻦ ﻓﺈﻧﻨﺎ ﺑﻪ ﻧﻨﺎﻝ ﺷﺮﻛﺔ ﰲ ﺍﻟـﺮﻭﺡ ﺍﻟﻘﹸـﺪﺱ‪.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﺳﺄﻝ ﺍﻷﺏ ﺯﻛﺮﻳﺎ ﺍﻷﺳﻴﻮﻃﻲ ﻋﻦ ﺩﻭﺭ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﰲ ﺍﻟﺘﺒﲏ‪ ،‬ﺃﺟﺎﺑﻪ ﻣﻌﻠﻤﻨـﺎ‬
‫ﺡ ﻗﺎﺋ ٌﻢ ﰲ ﺍﻟﺜﱠﺎﻟﻮﺙ ﰲ ﺫﺍﺕ ﺍﳉﻮﻫﺮ‪ ،‬ﻭﺇ ﱠﻥ ﺷﺮﻛﺘﻨﺎ ﰲ‬‫ﺍﻟﻜﺒﲑ ﺍﻷﺏ ﺩﻳﻮﻧﻴﺴﻴﻮﺱ ﺑﺄﻥ ﺍﻟﺮﻭ َ‬
‫ﺍﻻﺑﻦ ﺗﻔﺘﺢ ﻟﻨﺎ ﺃﺣﻀﺎﻥ ﺍﻵﺏ‪ ،‬ﻭﺇﻧﻨﺎ ﻋﻨﺪﻣﺎ ﻧﺘﻜﺊ ﰲ ﺃﺣﻀﺎﻥ ﺍﻵﺏ ﺍﻟﺴﻤﺎﻭﻱ‪ ،‬ﻓﺈﻧﻪ ﳚﻮﺩ‬
‫ﻋﻠﻴﻨﺎ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﻳﻨﺒﺜﻖ ﻣﻨﻪ )ﻳﻮﺣﻨﺎ ‪ .(٢٦ :١٥‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﺇ ﱠﻥ ﻛﻞ ﺃﹸﻗﻨﻮﻡ ﳚﻮﺩ‬
‫ﺑﻌﻄﻴ ٍﺔ ﺧﺎﺻ ٍﺔ ﺑﻪ‪ ،‬ﺃﻱ ﺍﻟﻌﻄﻴﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻣِﻦ ﺍﻟﺼﻔﺔ ﺍﻷُﻗﻨﻮﻣﻴﺔ ﺍﻟﱵ ﹸﲤﻴﱢﺰﻩ ﻋﻦ ﻏﲑﻩ‪ .‬ﻭﻫﻜـﺬﺍ‬
‫ﻳُﻌﻄﻲ ﻟﻨﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﺍﳊﻴﺎ ﹶﺓ ﻭﺍﻟﺘﻘﺪﻳﺲ ﻭﻛﻼﳘﺎ ﻣِﻦ ﺻﻔﺎﺕ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﹸﲤﻴﱢﺰﻩ ﻋـﻦ‬
‫ﺍﻵﺏ ﻭﺍﻻﺑﻦ‪ ،‬ﻭﺑﺸﻜ ﹴﻞ ﺧﺎﺹ‪ ،‬ﺍﻟﺘﻘﺪﻳﺲ؛ ﻷﻥ ﺍﻟﺘﻘﺪﻳﺲ ﻫﻮ ﻋﻄﻴﺔ ﺧﺎﺻﺔ ﺗُﻌﻄﹶﻰ ﻟﻜـﻞ‬
‫ﻛﺎﺋﻦﹴ‪ ،‬ﻻ ﻟﻜﻲ ﲢﻔﻆ ﻟﻪ ﲤﺎﻳُﺰﻩ ﻭﺗﻔﺮﺩﻩ ﻓﻘﻂ)‪ ،(١‬ﻭﻟﻜﻦ ﺃﻳﻀﹰﺎ ﻟﻜﻲ ﻳﺘﺤﻮﻝ ﺍﻟﺘﻔﺮﺩ ﻭﺍﻟﺘﻤﺎﻳُﺰ‬
‫ﺇﱃ ﻭﺣﺪ ٍﺓ‪ .‬ﻓﺎﻟﺘﻘﺪﻳﺲ ﻫﻮ ﺭﻭﺡ ﺍﻟﻮﺣﺪﺓ ﻭﻫﻮ ﻳُﻌﻄﹶﻰ ﻣِﻦ ﺍﻟﺮﻭﺡ ﻟﻜﻞ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﺣﱴ ﺍﻟﺮﺗﺐ‬
‫ﺍﻟﺴﻤﺎﻭﻳﺔ ﻟﻜﻲ ﺗﺜﺒﺖ ﰲ ﺍﻟﺘﺴﺒﻴﺢ‪ .‬ﻭﻛﻠﻤﺎ ﻳﺘﻜﻠﻢ ﺍﻟﻮﺣﻲ ﻋﻦ ﺍﻟﺜﺒﺎﺕ ﰲ ﺍﷲ‪ ،‬ﻓﺎﻟﺜﺒﺎﺕ ﻫﻮ‬
‫ﻛﻠﻤ ﹲﺔ ﺃﹸﺧﺮﻯ ﺗُﻌﺒﱢﺮ ﻋﻦ ﺍﻟﺘﻘﺪﻳﺲ‪ .‬ﻭﻫﻜﺬﺍ ﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ ﺇ ﱠﻥ ﺍﻟﺮﻭﺡ ﻫﻮ ﺭﻭﺡ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺈﻧﻨـﺎ‬
‫ﻧﻘﺼﺪ ﻣِﻦ ﻫﺬﺍ ﺃﻧﻪ ﻳُﻌﻄﻲ ﺍﳊﻴﺎﺓ ﻟﻠﺘﻘﺪﻳﺲ‪ ،‬ﺃﻱ ﺍﳊﻴﺎﺓ ﺍﳌﺨﺘﻮﻣﺔ ﲞﺘﻢ ﺍﻟﺘﻔﺮﺩ‪ ،‬ﻓﺘﺜﺒُـﺖ ﰲ‬
‫ﻃﺒﻌﻬﺎ ﺍﻟﺬﻱ ﺧُﻠﻘﺖ ﺑﻪ‪ ،‬ﻭﺗﺒﻘﻰ ﻣﻘﺪﺳ ﹰﺔ ﺣﺴﺐ ﻣﺸﻴﺌﺔ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ .‬ﻭﳓﻦ ﻧﻨـﺎﻝ ﺍﻟﺒﻨـﻮﺓ ﰲ‬

‫)‪ (١‬ﻳُﻼﺣَﻆ ﺃﻥ ﺍﻟﺘﺨﺼﻴﺺ ﺃﻭ ﺍﻟﺘﻜﺮﻳﺲ‪ ،‬ﻫﻮ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﳍﺎﻣﺔ ﻟﻜﻠﻤﺔ ﺍﻟﺘﻘﺪﻳﺲ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﺘﻜﻠﻢ ﺍﻟﻘﺪﻳﺲ ﺻﻔﺮﻭﻧﻴﻮﺱ‬
‫ﻫﻨﺎ ﻋﻦ ﺍﻟﺘﻔﺮﺩ ﻭﺍﻟﺘﻤﻴﱡﺰ‪ ،‬ﻓﺎﳌﹸﻘﺪﱠﺱ ﻫﻮ ﺧﺎﺻﺔ ﺍﷲ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻘﺪﻳﺲ ﺑﺎﺳﻴﻠﻴﻮﺱ‪ :‬ﻋﻠﻴﻚ ﺃﻥ ﺗﻌﺘﻘﺪ ﺑﺜﻼﺛﺔ‪ :‬ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻳﻌﻄﻲ‬
‫ﺍﻷﻭﺍﻣﺮ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﺬﻱ ﳜﻠﻖ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻳﺜﱢﺒﺖ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺍﻟﺘﺜﺒﻴﺖ ﺳﻮﻱ ﺍﻟﺘﻜﻤﻴﻞ ﺑﺎﻟﺘﻘﺪﻳﺲ‪ .‬ﻭﺍﻟﺘﻜﻤﻴﻞ ﻳﻌﲏ ﺍﻟﺜﺒﺎﺕ‬
‫ﻭﻋﺪﻡ ﺍﻟﺘﻐﻴﲑ ﻭﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺼﻼﺡ‪ ،‬ﻓﻼ ﺗﻘﺪﻳﺲ ﺑﺪﻭﻥ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ )ﺍﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻓﺼﻞ ‪ ٣٨ - ١٦‬ﺹ‪(١١٢‬‬
‫ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻛ ﹲﻞ ﻣِﻨﺎ ﻳﺘﻘﺪﱠﺱ‪ ،‬ﺃﻱ ﳛﻔﻈﻪ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺛﺎﺑﺘﹰﺎ ﰲ ﺍﻻﺑﻦ ﺣﺴﺐ ﻋﺒﺎﺭﺓ ﺭﺳﻮﻝ‬
‫ﺍﳌﺴﻴﺢ‪" :‬ﻭﺍﻟﺬﻱ ﻳﺜﺒﺘﻨﺎ ﻣﻌﻜﻢ ﰲ ﺍﳌﺴﻴﺢ ﻫﻮ ﺍﷲ‪ ،‬ﻭﻗﺪ ﻣﺴﺤﻨﺎ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ" )‪٢‬ﻛـﻮﺭ‬
‫‪ .(٢١ :١‬ﳓﻦ ﹸﳕﺴَﺢ ﺑﺬﺍﺕ ﺍﳌﺴﺤﺔ ﺍﻟﱵ ﺃﹸﻋﻄﻴﺖ ﻟﻠﺮﺏ ﻳﺴﻮﻉ ﰲ ﻣﻌﻤﻮﺩﻳﺘﻪ ﰲ ﺍﻷﺭﺩﻥ‪،‬‬
‫ﻼ "ﻣﺴﻴﺤﻴﲔ"‪ ،‬ﻭﳕﹸﺴﺢ ﻟﻜﻲ ﻧﺜﺒُﺖ‪ ،‬ﺃﻱ ﻧﺘﻘﺪﱠﺱ ﰲ ﺍﳌﺴـﻴﺢ‪ ،‬ﺃﻱ‬ ‫ﻟﻜﻲ ﻧﻜﻮﻥ ﺣﻘﹰﺎ ﻭﻓﻌ ﹰ‬
‫ﻟﻜﻲ ﻧﺼﲑ ﻣﺜﻠﻪ‪ ،‬ﻭﻧﻨﺎﻝ ﻣﻨﻪ ﺑﻨﻮ ﹰﺓ ﺛﺎﺑﺘ ﹰﺔ ﻣﻘﺪﺳ ﹰﺔ‪.‬‬
‫ﻭﳌﺎ ﺳﺄﻝ ﺍﻷﺏ ﺯﻛﺮﻳﺎ ﻭﻗﺎﻝ‪" :‬ﳌﺎﺫﺍ ﻻ ﻧﻨﺎﻝ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﻘﺪﻳﺲ ﻣِـﻦ ﺍﳌﺴـﻴﺢ؟"‬
‫ﺃﺟﺎﺏ ﺍﻷﺏ ﺩﻳﻮﻧﻴﺴﻴﻮﺱ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺑﺎﻟﺬﺍﺕ ﻳﻜﺸﻒ ﻋﻦ ﻓﻜ ﹴﺮ ﳛﺎﻭﻝ ﺃ ﹾﻥ ﻳُﻔـﺮﱢﻕ‬
‫ﺍﻷﻗﺎﻧﻴﻢ‪ ،‬ﻓﺎﻟﺜﺒﺎﺕ ﻳُﻌﻄﹶﻰ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﰲ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻟﺬﺍ َﺣﺬﱠﺭ ﺍﻷﺏ ﺩﻳﻮﻧﻴﺴﻴﻮﺱ ﻣِـﻦ‬
‫ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ ﺗُﻮﻟﹶﺪ ﻣِﻦ ﺍﳌﹸﺨﻴﱢﻠﺔ ﺍﻟﱵ ﺗﺘﺼﻮﺭ ﺍﻻﻧﻔﺼﺎﻝ ﻭﺍﻻﻏﺘﺮﺍﺏ ﺃﻭﻻﹰ‪ ،‬ﰒ ﺗﺴﺄﻝ ﻋﻦ ﺣﺎﻟﺔ‬
‫ﺃﻗﺎﻧﻴﻢ ﻣُﻨﻔﺼﻠﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﻋﻦ ﺣﺎﻟﺔ ﺃﻗﺎﻧﻴﻢ ُﻣﺘﱠﺤﺪﺓ‪ .‬ﻭﻫﻜﺬﺍ ﻋﻨﺪﻣﺎ ﻧﻨﺎﻝ ﺍﻟﺜﺒﺎﺕ ﰲ ﺍﳌﺴـﻴﺢ‬
‫ﻣِﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻓﺈﻧﻨﺎ ﻧﻨﺎﻟﻪ ﻣِﻦ ﺍﻵﺏ ﺍﻟﺬﻱ ﺇﻟﻴﻪ ﻧﻌﻮﺩ ﻟﻜﻲ ﻧُﺼﺒﺢ ﻭﺍﺣﺪﹰﺍ ﻣﻌﻪ‪.‬‬
‫‪ -٦٢‬ﻭﻣِﻦ ﺃﺟﻞ ﻣﺎ ﺳﺒﻖ ﻭﺫﻛﺮﺗﻪ‪ ،‬ﻭﺃﺧﺬﺗﻪ ﻋﻦ ﻣُﻌﻠﱢﻤﻨﺎ ﺍﻟﻜﺒﲑ ﺩﻳﻮﻧﻴﺴـﻴﻮﺱ‪،‬‬
‫ﺃﹸﻋﻴﺪ ﻣﺎ ﻗﺎﻟﻪ‪ ،‬ﻣﺆﻛﱢﺪﹰﺍ ﺃﻧﻨﺎ ﳓﺘﺎﺝ ﺇﱃ ﺗﺪﺭﻳﺐ ﺍﳌﹸﺨﻴﱢﻠﺔ ﻟﻜﻲ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺘﺼﻮﺭ ﺍﻟﻮﺣـﺪﺓ‪،‬‬
‫ﻛﻤﺎ ﻫﻲ ﻗﺎﺩﺭﺓ ﺑﺎﻟﻄﺒﻴﻌﺔ ﺍﻟﻌﺎﻗﻠﺔ ﺍﻟﱵ ﻓﻴﻬﺎ‪ ،‬ﺃﻥ ﺗﺘﺼـﻮﺭ ﺍﻻﻧﻔﺼـﺎﻝ ﺩﻭﻥ ﻣﺸـﻘ ٍﺔ؛ ﻷﻥ‬
‫ﺍﻻﻧﻔﺼﺎﻝ ﺳﻬ ﹲﻞ ﻭﻇﺎﻫﺮٌ‪ ،‬ﺃﻣﱠﺎ ﺍﻟﻮﺣﺪﺓ ﻓﻬﻲ ﺻﻌﺒﺔ ﺑﺴﺒﺐ ﺍﻟﺘﻨﺎﻓﺮ ﻭﺍﻟﺼﺮﺍﻉ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻊ‬
‫ﺍﳋﻄﻴﺔ‪ .‬ﻭﺗﺪﺭﻳﺐ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﹸﺨﻴﱢﻠﺔ ﻳﺒﺪﺃ ﲝﻴﺎﺓ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻫﻲ ﺟﺤﺪ ﺍﻟﺬﺍﺕ ﺍﻟﺬﻱ ﻓﻴﻪ ﻧﻨـﺎﻝ‬
‫ﻋﻄﻴﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ؛ ﻟﻜﻲ ﻻ ﳓﻴﺎ ﻷﻧﻔﺴﻨﺎ‪ ،‬ﻭﺑﺬﻟﻚ ﺗﺘﺤﺮﺭ ﳐﻴﻠﺘﻨﺎ ﻣـﻦ ﻛـﻞ ﺻـﻮﺭ‬
‫ﺍﻻﻧﻘﺴﺎﻡ ﺍﻟﺬﻱ ﺗﺰﺭﻋﻪ ﻓﻴﻨﺎ ﺍﻷﻧﺎﻧﻴﺔ ﻭﺍﻹﻓﺮﺍﻁ ﰲ ﺣﺐ ﺍﻟﺬﺍﺕ؛ ﻷﻥ ﺍﻷﻧﺎﻧﻴﺔ ﺗﺒﺤﺚ ﺩﺍﺋﻤـﹰﺎ‬
‫ﻋﻦ ﺍﻻﻧﻔﺼﺎﻝ‪ ،‬ﻭﺣﺐ ﺍﻟﺬﺍﺕ ﻳﺆﻛﺪ ﻫﺬﺍ ﺍﻻﻧﻔﺼﺎﻝ‪ .‬ﺃﻣﱠﺎ ﺟﺤﺪ ﺍﻟـﺬﺍﺕ‪ ،‬ﺃﻱ ﺃ ﱠﻻ ﳓﻴـﺎ‬
‫ﻷﻧﻔﺴﻨﺎ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﺰﺭﻉ ﻓﻴﻨﺎ‪ ،‬ﺃﻱ ﰲ ﳐﻴﻠﺘﻨﺎ‪ ،‬ﺻﻮﺭ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﺂﻟﻒ‪ .‬ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺒﺠﺤﺪ‬
‫ﺍﻟﺬﺍﺕ ﳓﻦ ﻧﺪﺧﻞ ﺇﱃ ﺃﻭﱠﻝ ﺃﻋﺘﺎﺏ ﺷﺮﻛﺔ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻷﻥ ﺍﶈﺒﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻫﻲ ﻋﻄﺎﺀ ﺍﻟﺬﺍﺕ‪،‬‬
‫ﻭﻋﻄﺎﺀ ﺍﻟﺬﺍﺕ ﻫﻮ ﺍﻻﺳﻢ ﺍﻵﺧﺮ ﳉﺤﺪ ﺍﻟﺬﺍﺕ‪ .‬ﳓﻦ ﻻ ﳒﺤﺪ ﺫﻭﺍﺗﻨﺎ ﻟﻜـﻲ ﻧﻨﻄﻠـﻖ ﺇﱃ‬
‫ﺍﻟﻔﺮﺍﻍ ﻭﺍﻟﻌﺪﻡ‪ ،‬ﺑﻞ ﻟﻜﻲ ﻧﺆﺳﱢﺲ ﺷﺮﻛﺔ ﺍﶈﺒﺔ ﻋﻠﻰ ﻣﺜﺎﻝ ﺷﺮﻛﺔ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺃﻭﺻﻰ‬
‫ﺕ ﻗﺎﻃﻌﺔٍ‪ ،‬ﺃﻥ ﻫﺬﺍ ﻫﻮ "ﲪَﻞ ﺍﻟﺼﻠﻴﺐ"‪،‬‬
‫ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺑﺄﻥ ﳒﺤﺪ ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻓﻘﺪ ﺣﺪﱠﺩ ﺑﻜﻠﻤﺎ ٍ‬
‫ﻭﺑﺬﻟﻚ ﺷﺮﺡ ﻟﻨﺎ ﺃﻥ ﺟﺤﺪ ﺍﻟﺬﺍﺕ ﺍﻟﺬﻱ ﻳﺆﺩﱢﻱ ﺑﻨﺎ ﺇﱃ ﺍﻻﻧﻄﻼﻕ ﰲ ﻃﺮﻳﻖ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻫﻮ‬
‫ﺕ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺃﻱ ﲪَﻞ‬
‫ﺕ ﻳﺆﺩﱢﻱ ﺇﱃ ﻋﺪﻡﹴ‪ ،‬ﺑﻞ ﻣﻮ ٌ‬
‫"ﲪَﻞ ﺍﻟﺼﻠﻴﺐ"‪ .‬ﺇﻧﻪ ﻟﻴﺲ ﻣﻮ ٌ‬
‫ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻷﻥ ﺍﳊﻲ ﺑﺎﳌﺴﻴﺢ ﻫﻮ َﻣ ْﻦ ﳛﻤﻞ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﺃﻱ "ﳛﻤﱢـﻞ ﺻﻠﻴﺒـﻪ‪ ،‬ﻭﻳﺘـﺒﻌﲏ"‬
‫)ﻟﻮ ‪ (٢٣ :٩‬ﺣﺴﺐ ﺍﻟﻘﻮﻝ ﺍﻹﳍﻲ‪.‬‬
‫ﺱ ﺟﺤﺪ ﺍﻟﺬﺍﺕ‪ ،‬ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺘﺼﻮﺭ ﺍﻟﻮﺣﺪﺓ ﲟﺸﻘ ٍﺔ ﺃﻗـﻞ؛ ﻷﻥ‬ ‫ﻭ ﹸﳐﻴﱢﻠ ﹸﺔ َﻣ ْﻦ ﳝُﺎﺭ ُ‬
‫ﺍﻟﻔﻜﺮ ﻫﻨﺎ ﻻ ﻳﻨﻄﻠﻖ ﻣِﻦ ﺍﻟﺬﺍﺕ‪ ،‬ﻛﻤﺎ ﺗﺴﻌﻰ ﺍﻹﺭﺍﺩﺓ ﰲ ﻃﻠﺐ ﺍﻵﺧﺮ ﻭﺍﻟﻐـﲑ‪ ،‬ﻭﻟـﺬﻟﻚ‬
‫ﺗﺼﻔﻮ ﺍﳌﹸﺨﻴﱢﻠﺔ ﻭﺗﺘﺄﻣﻞ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻻ ﻳﺘﻢ ﺑﺪﻭﻥ ﻣﺸﻘ ٍﺔ ‪ -‬ﻛﻤﺎ ﻗﻠﻨـﺎ ‪ -‬ﻷﻥ‬
‫ﺍﻟﺒﻌﺾ ﳚﺤﺪ ﺫﺍﺗﻪ ﻟﻜﻲ ﻳﻨﺎﻝ ﺇﻋﺠﺎﺏ ﺫﺍﺗﻪ‪ ،‬ﻭﺇﻋﺠﺎﺏ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺑﺬﻟﻚ ﻳُﺼﺒﺢ ﺟﺤﺪ‬
‫ﺍﻟﺬﺍﺕ‪ ،‬ﻫﻮ ﺗﺄﻛﻴﺪٌ ﻟﻠﺬﺍﺕ‪ ،‬ﻭﺑﻘﺎﺀٌ ﺩﺍﺧﻞ ﺳﺠﻦ ﺍﻷﻧﺎﻧﻴﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻟـﺬﻳﻦ ﺳـﻠﻜﻮﺍ‬
‫ﻃﺮﻳﻖ ﺍﻟﻨﱡﺴﻚ ﺑﺪﻭﻥ ﺇﻓﺮﺍ ﹴﺯ ﻓﺸﻠﻮﺍ‪ ،‬ﻷﻥ ﺟﺤﺪ ﺍﻟﺬﺍﺕ ﺑﺪﻭﻥ ﳏﺒﺔ ﺣﻘﻴﻘﻴﺔ ﻟﻶﺧﺮﻳﻦ‪ ،‬ﳚﻌﻞ‬
‫ﺟﺤﺪ ﺍﻟﺬﺍﺕ ﻫﻮ ﻃﺮﻳﻖ ﻣﻮﺕٍ‪ ،‬ﻭﻟﻴﺲ ﻃﺮﻳﻖ ﺣﻴﺎ ٍﺓ‪.‬‬
‫‪ -٦٣‬ﻭﻳُﺴﺎﻋﺪﻧﺎ ﺟﺤﺪ ﺍﻟﺬﺍﺕ‪ ،‬ﰲ ﺷﺮﻛﺔ ﺍﶈﺒﺔ‪ ،‬ﻋﻠﻰ ﺃ ﹾﻥ ﻧُﺪﺭﹺﻙ ﺃﻧﻨـﺎ ﺟﺴـ ٌﺪ‬
‫ﻭﺍﺣﺪٌ‪ ،‬ﻭﺃ ﱠﻥ ﺍﻟﺘﻘﺪﱢﻳﺲ ﺍﻟﺬﻱ ﻧﻨﺎﻟﻪ ﻣِﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﳛﻔﻆ ﻛﻞ ﻋﻀـ ﹴﻮ ﰲ ﻧﻌﻤﺘـﻪ‬
‫ﺲ ﻳﺆﺩﱢﻱ ﺇﱃ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﻧﻨـﺎﻝ ﺃﻭﱠﻝ ﺗـﺪﺭﻳﺐ‬ ‫ﻭﻣﻮﺍﻫﺒﻪ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺗﻘﺪﱢﻳ ٌ‬
‫ﻟﻠﺤﻮﺍﺱ ﲢﺖ ﻗﻴﺎﺩﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﺍﻟﺬﻱ ﻭﺣﺪﻩ ﻳُﻌﺰﱢﻱ ﺍﻟﺬﻳﻦ ﳚﺤﺪﻭﻥ ﺫﻭﺍﻬﺗﻢ‪ ،‬ﺇﺫ ﻳُﻌﻠِﻦ‬
‫ﳍﻢ ﺃﳎﺎﺩ ﺍﳌﻠﻜﻮﺕ ﺍﻵﰐ‪ ،‬ﻭﺑﺮﻛﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻟﻈﺎﻓﺮﺓ ﰲ ﺍﳌﺴﻴﺢ‪ ،‬ﻓﻼ ﻳﺴﻘﻄﻮﻥ ﰲ ﺍﻟﻴـﺄﺱ‪،‬‬
‫ﺲ‪.‬‬
‫ﺻﻐَﺮ ﺍﻟﻨَﻔ ﹺ‬
‫ﻭِ‬
‫ﺐ ﺁﺧﺮ ﻧﺮﺍﻩ ﲨﻴﻌﹰﺎ ﻭﻳﻘﻊ ﲢﺖ ﺣﺼﺮ ﺣﻮﺍﺳﻨﺎ ﻛﻠﻬﺎ‪ ،‬ﻭﻫﻮ ﺃﻋﻠﻰ ﻣِﻦ‬ ‫‪ -٦٤‬ﻭﺗﺪﺭﻳ ٌ‬
‫ﺐ ﻭﺍﺣﺪٍ‪ ،‬ﻭﻓﻜ ﹴﺮ ﻭﺍﺣﺪٍ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺸﺮﻛﺔ‬ ‫ﺍﻟﺘﺪﺭﻳﺐ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻷﻧﻨﺎ ﻧﺪﺧﻠﻪ ﲨﻴﻌﹰﺎ ﺑﻘﻠ ﹴ‬
‫ﰲ ﺍﻷﺳﺮﺍﺭ ﰲ ﺍﻟ ﹸﻘﺪﱠﺍﺱ ﺍﻹﳍﻲ )ﺣﺮﻓﻴﹰﺎ ﺍﳋﺪﻣﺔ‪ ،‬ﺃﻭ ﺍﻟﻠﻴﺘﻮﺭﺟﻴﺔ ﺍﻹﳍﻴـﺔ(‪ .‬ﳓـﻦ ﲨﺎﻋـ ﹲﺔ‬
‫ﻣﺘﻤﺎﻳﹺﺰﺓﹲ‪ ،‬ﻭﺭﲟﺎ ﰲ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ ﻣﺘﺼﺎﺭﻋ ﹲﺔ ﻭﻣﺘﻨﺎﻓﺮﺓ‪ .‬ﻭﻟﻜﻨﻨﺎ ﻧﺪﺧﻞ ﺍﳋﺪﻣﺔ ﺍﳌ ﹸﻘﺪﱠﺳﺔ ﻟﻜﻲ‬
‫ﻧﻨﺎﻝ ﰲ ﺍﳌﺴﻴﺢ‪ ،‬ﺍﻟﺒﻨﺎﺀ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻧﺘﻐ ﱠﺮﺏ ﻋﻨﻪ ﻓﻜﺮﻳﹰﺎ ﻭﻗﻠﺒﻴﹰﺎ ﺑﺴﺒﺐ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﳓﻴﺎﻫـﺎ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﺒﻨﺎﺀ ﺍﻹﳍﻲ ﻫﻮ ﺍﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺃﻱ ﺟﺴﺪ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻧﺘﻐ ﱠﺮﺏ ﻋﻨﻪ ﺑﺴﺒﺐ ﺿﻌﻒ‬
‫ﺣﻴﺎﺓ ﺍﻟﺸﺮﻛﺔ‪ ،‬ﻭﺑﺴﺒﺐ ﺍﻻﻏﺘﺮﺍﺏ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺬﻱ ﻧﻌﺎﻧﻴﻪ ﲨﻴﻌﹰﺎ‪ .‬ﻫﺬﺍ ﺍﻻﻏﺘﺮﺍﺏ ﻫﻮ ﺍﳊﻴﺎﺓ‬
‫ﺩﺍﺧﻞ "ﺳﺠﻦ ﺍﻷﻧﺎ"‪ .‬ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻧﺖ‪ ،‬ﻻ ﺗﻘﻮﻯ ﻋﻠﻴﻬﺎ ﺧﻄﺎﻳﺎﻧﺎ‪ ،‬ﻭﰲ ﻋﻬﺪ ﻧﻌﻤﺔ‬
‫ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﳋﻄﻴﺔ ﺃ ﹾﻥ ﻬﺗﺪﻡ ﺍﻟﻨﻌﻤﺔ؛ ﻷﻥ ﺍﻟﺮﺳﻮﻝ ﻗﺎﻝ ﻋﻦ ﻧﻌﻤﺔ ﺭﺑﻨـﺎ‬
‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺇﻬﻧﺎ "ﺑﻼ ﻧﺪﺍﻣﺔ" )ﺭﻭ ‪ ،(٢٩ :١١‬ﻓﺎﷲ ﻻ ﻳﻨﺪﻡ‪ ،‬ﻭﻻ ﻳﺴـﺤﺐ ﻧﻌﻤﺘـﻪ‪.‬‬
‫ﻭﺣﱴ ﺍﳍﺎﻟﻜﲔ‪ ،‬ﻻ ﻳﻔﻘﺪﻭﻥ ﻧﻌﻤﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻭﺳُﻜﻨﺎﻩ ﺇ ﱠﻻ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ)‪.(١‬‬
‫ﺇﻧﻨﺎ ﰲ ﺍﳋﺪﻣﺔ ﺍﻹﳍﻴﺔ )ﺍﻟ ﹸﻘﺪﱠﺍﺱ ﺍﻹﳍﻲ( ﻧﺸﺒﻪ ﻣﻠﻜﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻳﺮﺗﺪﻱ ﺃﲰﺎ ﹰﻻ ﺣﻘﲑﺓﹰ‪،‬‬
‫ﻭﲢﺘﻬﺎ ﺍﻟﺜﻮﺏ ﺍﳌﻠﻮﻛﻲ‪ ،‬ﺃﻱ ﻃﺒﻴﻌﺔ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻧﺎ ﺃ ﹾﻥ ﻧﻜـﻮﻥ ﺧﻠﻴﻘـ ﹰﺔ‬
‫ﺟﺪﻳﺪ ﹰﺓ ﻓﻴﻪ‪ ،‬ﻻ ﻳﻘﻮﻯ ﻋﻠﻴﻬﺎ ﻣﻮﺕ ﺍﳋﻄﻴﺔ)‪ ،(٢‬ﺣﻴ ﹰﺔ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻭﺍﻫﺐ ﺍﳊﻴﺎﺓ ﺍﻟﺬﻱ ﻻ‬
‫ﳝﻮﺕ‪.‬‬
‫ﻭﺍﳋﺪﻣﺔ ﺍﻹﳍﻴﺔ ﻣﺜﻞ ﻣﺮﺁ ٍﺓ ﻧﺮﻯ ﻓﻴﻬﺎ ﻧﻔﻮﺳﻨﺎ‪ ،‬ﻭﳔﻠﻊ ﻓﻴﻬﺎ ﺃﲰﺎﻝ ﺍﻟﺒﺎﺋﺲ ﺍﳊﻘـﲑ‪،‬‬
‫ﺐ ﻟﻨـﺎ‪.‬‬
‫ﺁﺩﻡ ﺍﻷﻭﱠﻝ‪ ،‬ﻟﻜﻲ ﻧﺮﻯ ﻓﻴﻬﺎ ﺛﻮﺏ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﺃﻱ ﹺﺑﺮﱠﻩ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻭُ ِﻫ َ‬

‫)‪ (١‬ﺭﺍﺟﻊ‪ ،‬ﺍﻟﻘﺪﻳﺲ ﺑﺎﺳﻴﻠﻴﻮﺱ ﺍﻟﻜﺒﲑ ﺣﻴﺚ ﻳﻘﻮﻝ‪" :‬ﻭﺑﺎﳌﺜﻞ ﺍﻟﺬﻳﻦ ﺃﺣﺰﻧﻮﺍ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺑﺴﻠﻮﻛﻬﻢ ﺍﻟﺸﺮﻳﺮ ﻭﱂ‬
‫ﻳﺴﺘﺜﻤﺮﻭﺍ ﻣﺎ ﺃﹸﻋﻄﻲ ﳍﻢ‪ ،‬ﺳﻮﻑ ﳛﺮﻣﻮﻥ ﻣﻦ ﺍﻟﺬﻱ ﺃﺧﺬﻭﻩ‪ ،‬ﺃﻭ ﺗﻌﻄﻰ ﺍﻟﻨﻌﻤﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻨﺪﻫﻢ ﻵﺧﺮﻳﻦ ﺃﻭ ﺣﺴﺐ‬
‫ﺗﻌﺒﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻹﳒﻴﻠﻴﲔ ﺍﻷﺭﺑﻌﺔ ﺳﻮﻑ ﻳُﺸﻄﺮﻭﻥ ﺇﱃ ﺷﻄﺮﻳﻦ )ﻣﱴ‪ (٥١ :٢٤‬ﻭﺍﻟﺸَﻄﺮ ﻳﻌﲏ ﺍﻻﻧﻔﺼﺎﻝ ﺍﻟﺘﺎﻡ ﻋﻦ‬
‫ﺍﻟﺮﻭﺡ؛ ﻷﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ ﻻ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﳉﺴﺪ‪ ،‬ﻓﻬﻮ ﻻ ﻳﺸﻄﺮ ﺣﺴﺐ ﺍﳋﺮﺍﻓﺎﺕ ﺍﻟﺴﺎﺋﺪﺓ‪ ،‬ﻓﻘﺴﻢ ﻣﻨﻪ ﳜﻠﺺ ﻭﻗﺴﻢ ﻣﻨﻪ‬
‫ﻳﻠﻘﻰ ﻟﻠﻌﺬﺍﺏ‪ ،‬ﻓﺎﻟﻘﺎﺿﻲ ﺍﻟﻌﺎﺩﻝ ﻻ ﻳﻘﺎﺿﻲ ﺍﳉﺰﺀ ﺑﻴﻨﻤﺎ ﺍﻟﻜﻞ ﻣُﺨﻄﺊ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻨﻔﺲ ﻻ ﺗُﺸﻄﺮ ﺇﱃ ﺷﻄﺮﻳﻦ‪ ،‬ﺑﻞ‬
‫ﺍﻟﻨﻔﺲ ﲜﻤﻠﺘﻬﺎ ﻫﻲ ﺍﻟﱵ ﲤﻠﻚ ﺍﻹﺭﺍﺩﺓ ﺍﳋﺎﻃﺌﺔ ﻭﺗﺴﺘﻌﲔ ﺑﺎﳉﺴﺪ ﻟﻌﻤﻞ ﺍﻟﺸﺮ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺸَﻄﺮ ﺇﱃ ﻗﺴﻤﲔ‪ -‬ﻛﻤﺎ ﺫﻛﺮﺕ‪-‬‬
‫ﻫﻮ ﺍﻻﻧﻔﺼﺎﻝ ﺍﻟﺘﺎﻡ ﻟﻠﻨﻔﺲ ﻋﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ .‬ﻭﻣﻊ ﺍﻧﻪ ﻻ ﳜﺘﻠﻂ ﺑﺎﻟﺬﻳﻦ ﻻ ﻳﺴﺘﺤﻘﻮﻧﻪ‪ ،‬ﺇ ﱠﻻ ﺃﻧﻪ ﺑﻨﻮﻉ ﻣﺎ ﺣﺎﺿﺮ ﰲ‬
‫ﺍﻟﺬﻳﻦ ﺧﺘﻤﻮﺍ ﻣﺮﺓ‪ ،‬ﻭﻫﻮ ﻳﻌﻤﻞ ﻋﻠﻰ ﺧﻼﺻﻬﻢ ﺇﺫﺍ ﻣﺎ ﻋﺎﺩﻭﺍ‪ ،‬ﻭﺇ ﱠﻻ ﻓﺈﻧﻪ ﻳﻘﻄﻊ ﲤﺎﻣﹰﺎ ﻣﻦ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺗﺪﻧﺲ ﻧﻌﻤﺘﻪ‪ .‬ﻟﺬﻟﻚ‬
‫ﺍﻟﺴﺒﺐ ﻗﻴﻞ "ﻟﻴﺲ ﰲ ﺍﳉﺤﻴﻢ ﻣﻦ ﻳﺴﺒﺤﻮﻥ ﺍﷲ‪ ،‬ﻭﰲ ﺍﳌﻮﺕ ﻻ ﻳﻮﺟﺪ ﻣﻦ ﻳﺘﺬﻛﺮ ﺍﷲ")ﻣﺰ‪٥ :٦‬ﺱ(‪ ،‬ﻷﻧﻪ ﻻ ﺗﻮﺟﺪ‬
‫ﻫﻨﺎﻙ ﻣﻌﻮﻧﺔ ﻣﻦ ﺍﻟﺮﻭﺡ‪ ،‬ﻓﻬﻮ ﻟﻴﺲ ﺣﺎﺿﺮﹰﺍ ﰲ ﺍﻟﺬﻳﻦ ﺍﺑﺘﻌﺪﻭﺍ ﻋﻦ ﺍﷲ‪ .‬ﻛﻴﻒ ﺇﺫﻥ ﳝﻜﻦ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺗﺘﻢ ﺑﺪﻭﻥ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﺍﻹﳍﻴﺔ ﺗﺸﲑ ﺇﻟﻴﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺟﺎﺋﺰﺓ ﺍﻷﺑﺮﺍﺭ‪ ،‬ﻓﻔﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻳﻨﺎﻟﻮﻧﻪ ﺑﺎﻟﻜﻤﺎﻝ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻟﻌﺮﺑﻮﻥ‬
‫)‪٢‬ﻛﻮ‪ (٥:٥ ،٢٢ :١‬ﻭﺑﺪﺍﻳﺔ ﺍﻟﺪﻳﻨﻮﻧﺔ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺃﻳﻀﹰﺎ ﺗﻜﻮﻥ ﺣﺮﻣﺎﻥ ﺍﳋﻄﺎﺓ ﳑﺎ ﺃﺧﺬﻭﻩ"‪ .‬ﻣﻘﺎﻟﺔ ﻋﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‬
‫)ﻓﺼﻞ ‪ ،(٤٠ :١٦‬ﺹ‪ ١١٦ :‬ﺗﻌﺮﻳﺐ ﺩ‪ .‬ﺟﻮﺭﺝ ﺣﺒﻴﺐ ﺑﺒﺎﻭﻱ‪.‬‬
‫)‪ (٢‬ﺗﻘﻮﻝ ﺃﹸﻭﺷﻴﺔ ﺍﻟﺴﻼﻣﺔ ﺍﻟﻜﺒﲑﺓ‪" :‬ﺍﲰﻚ ﺍﻟﻘﺪﻭﺱ ﻫﻮ ﺍﻟﺬﻱ ﻧﻘﻮﻟﻪ‪ ،‬ﻓﻠﺘﺤﻴﱠﻰ ﻧﻔﻮﺳﻨﺎ ﺑﺮﻭﺣﻚ ﺍﻟﻘﺪﱡﻭﺱ‪ ،‬ﻭﻻ ﻳﻘﻮﻯ‬
‫ﻋﻠﻴﻨﺎ ﳓﻦ ﻋﺒﻴﺪﻙ ﻣﻮﺕ ﺍﳋﻄﻴﺔ"‪.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﻧﺘﻨﺎﻭﻝ ﻣِﻦ ﺍﻷﺳﺮﺍﺭ ﺗﻌﻮﺩ ﻋﻘﻮﻟﻨﺎ ﻭﻓﻜﺮﻧﺎ ﺍﳌﻐﺘﺮﺏ ﻋﻦ ﳏﺒﺔ ﺍﷲ‪ ،‬ﻭﳎﺪ ﻗﺪﺍﺳﺘﻪ ﺇﱃ‬
‫ﻋﺮﺵ ﺍﳌﻠﻚ ﺍﻟﻌﻈﻴﻢ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺗﻐ ﱠﺮﺑﻨﺎ ﻋﻨﻪ ﻓﻜﺮﻳﺎﹰ‪ ،‬ﺑﺎﻟﺮﻏﻢ ﻣِﻦ ﺑﻘﺎﺀ ﻃﺒﻌﻨـﺎ‬
‫ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻻ ﳕﻠﻚ ﺃ ﹾﻥ ﻧﺮﺍﻩ ﺑﺪﻭﻥ ﺍﳌﺴﻴﺢ‪ ،‬ﻓﻬﻮ ﻟﻴﺲ ﻓﻴﻨﺎ ﺑﻘﻮﺓ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻧﺴـﺎﻧﻴﺔ‪ ،‬ﻭﻻ‬
‫ﻫﻮ ﻣِﻦ ﺻﻨﻊ ﻓﻜﺮﻧﺎ‪ ،‬ﻭﻻ ﻫﻮ ﲜﻬﺪﻧﺎ‪ ،‬ﺃﻭ ﺣﱴ ﺑﺎﻟﻨﱡﺴﻚ‪ ،‬ﺑﻞ ﻫﻮ ﻫﺒﺔ ﻭﻋﻄﻴﺔ ﺍﷲ ﺍﻵﺏ ﰲ‬
‫ﺍﺑﻨﻪ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﻣِﻦ ﺃﺟﻞ ﻫﺬﺍ ﺍﻟﺴﺒﺐ ﻋﻴﻨﻪ‪ ،‬ﳓﻦ ﻧﻌﺠﺰ ﻋﻦ ﺃ ﹾﻥ ﻧﺮﻯ ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳﺪﺓ‬
‫ﺍﻟﱵ ﻓﻴﻨﺎ ﺑﺪﻭﻥ ﺍﳌﺴﻴﺢ‪.‬‬
‫‪ -٦٥‬ﻭﻛﻠﻤﺎ ﺗَﻐﺮﱠﺏ ﻓﻜﺮﻧﺎ ﻋﻦ ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻛﻠﻤﺎ ﺃﺣﺴﺴﻨﺎ ﺑﺄﻧﻨﺎ ﻋُﺪﻧﺎ ﺇﱃ‬
‫ﺍﳋﻠﻴﻘﺔ ﺍﻷﻭﱃ ﺍﻟﻘﺪﳝﺔ ﺍﳌﻴﺘﺔ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺬﻛﺮ ﺩﺍﺋﻤﹰﺎ ﺃﻥ ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳﺪﺓ ﻫﻲ ﺷﺮﻛﺔ‪،‬‬
‫ﻭﻫﻲ ﺷﺮﻛ ﹲﺔ ﰲ ﺷﺮﻛﺔ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﺃﻱ ﺃﻬﻧﺎ ﻋﻼﻗﺔﹲ‪ ،‬ﻭﺛﺒﺎﺗُﻬﺎ ﻟﻴﺲ ِﻣﻨﱠﺎ‪ ،‬ﻭﻻ ﺑﻮﺍﺳﻄﺔ ﺃﻳ ِﺔ ﻗـﻮ ٍﺓ‬
‫ﳕﻠﻜﻬﺎ‪ ،‬ﺑﻞ ﺇ ﱠﻥ ﺛﺒﺎﺗَﻬﺎ ﻫﻮ ﻣِﻦ ﺍﷲ‪ ،‬ﻭﺑﻮﺍﺳﻄﺔ ﻧﻌﻤﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻭﺍﻻﻟﺘﺼـﺎﻕ ﺍﻟـﺪﺍﺋﻢ‬
‫ﺑﺎﻟﺮﺏ‪ .‬ﻭﳌﺎ ﲰﻌﻨﺎ ﻛﻠﻤﺎﺕ ﺃﺑﻴﻨﺎ‪ ،‬ﻻﺑﺲ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﺍﻷﻧﺒﺎ ﺃﻧﻄﻮﻧﻴﻮﺱ ﺍﻟﱵ ﻛﺎﻥ ﻳﺮﺩﺩﻫﺎ‬
‫ﺩﺍﺋﻤﹰﺎ‪" :‬ﺣﻲٌ ﻫﻮ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﺃﻧﺎ ﻭﺍﻗﻒٌ ﺃﻣﺎﻣﻪ ﺍﻟﻴﻮﻡ"‪ ،‬ﻗﺎﻝ ﺍﻷﺏ ﺩﻳﻮﻧﻴﺴﻴﻮﺱ ﻟﻨـﺎ‪ :‬ﺇ ﱠﻥ‬
‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻫﻲ ﻣُﻠﺨﱠﺺ ﺣﻴﺎﺓ ﺃﻧﻄﻮﻧﻴﻮﺱ ﻛﻠﻬﺎ‪ ،‬ﻓﻘﺪ ﻋﺎﺵ ﺣﻴﺎﺓ ﺍﻟﺘﺠﺪﻳﺪ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺖ‬
‫ﻳﻨﺴﻰ ﻣﺎ ﺣﺪﺙ ﻛﻞ ﻳﻮﻡﹴ‪ ،‬ﻟﻜﻲ ﻳﺘﻘﺪﱠﻡ ﻣﻊ ﻛﻞ ﻳﻮﻡ ﺇﱃ ﺍﻷﻣﺎﻡ‪ .‬ﻭﺍﻟﻮﻳﻞ ﻟﻨﺎ ﺇ ﹾﻥ ﺳَـ ﹶﻜَﻨ ْ‬
‫ﻱ ِﻣﻨﱠﺎ ﺃﻧﻪ ﹶﻏﹶﻠﺐَ‪ ،‬ﺃﻭ ﺍﻧﺘﺼﺮ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﺍﻟﻜﺎﺫﺏ ﻫﻮ‬ ‫ﺃﻭﺟﺎﻉ ﺍﳋﻄﻴﺔ ﻟﻔﺘﺮﺓٍ‪ ،‬ﻭﻇ ﱠﻦ ﺃ ٌ‬
‫ﺑﺪﺍﻳﺔ ﺍﻻﳓﺪﺍﺭ‪ .‬ﻟِﻨﻘﻒ ﻛﻞ ﻳﻮﻡ‪ ،‬ﻭﻛﻞ ﺳﺎﻋﺔ ﻣﻌﹰﺎ ﺑﻌﻘـ ﹴﻞ ﺟﺪﻳـﺪ؛ ﻷﻥ ﺍﳋﻠﻴﻘـﺔ ﺍﻷﻭﱃ‬
‫ﺍﻟﻘﺪﳝﺔ‪ ،‬ﻫﻲ ﻗﺎﺋﻤ ﹲﺔ ﻋﻠﻰ ﺍﻻﻣﺘﻼﻙ ﺑﺪﻭﻥ ﺷﺮﻛﺔ‪ ،‬ﻭﻫﻲ ﻟﺬﻟﻚ َﺗ ﹶﻔﺴَـﺪ ﺩﺍﺋﻤـﹰﺎ ﺑﺎﻷﻧﺎﻧﻴـﺔ‬
‫ﻭﺍﻟﺘﺴﻠﱡﻂ ﻭﺍﳋﺪﺍﻉ ﻭﺍﻟﻘﻬﺮ‪ ،‬ﻭﲢﻴﺎ ﰲ ﻋﺬﺍﺏ ﺍﳋﻮﻑ ﻣِﻦ ﻓﹸﻘﺪﺍﻥ ﻭﺿﻴﺎﻉ ﻣﺎ ﲤﻠـﻚ‪ ،‬ﺃﻣﱠـﺎ‬
‫ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻓﻬﻲ ﺗﻔﺮﺡ ﺑﺎﻟﺸﺮﻛﺔ‪ ،‬ﻭﺗﺮﻯ ﰲ ﺿﻴﺎﻉ ﻣﺎ ﲤﻠﻚ ﺗُﺮﻳﺎﻕ ﻋﺪﻡ ﺍﳌﻮﺕ؛ ﻷﻥ‬
‫ﺍﻟﺒﺬﻝ ﻫﻮ ﻋﻼﻣ ﹲﺔ ﻣِﻦ ﻋﻼﻣﺎﺕ ﺗﺬﻭﻕ ﻣﻮﺕ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻗﻴﺎﻣﺘﻪ‪.‬‬

‫ﺍﻟﺸﺮﻛﺔ ﰲ ﺟﺴﺪ ﺍﳌﺴﻴﺢ‪:‬‬

‫ﺏ ﻋﻠﻴﻨﺎ ﺟﺴﺪﻩ ﺍﳌﻘﺪﺱ‪ ،‬ﻭﻛﺄﺱ ﳏﺒﺘﻪ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﺃﻱ ﺩﻣﻪ‬
‫‪ -٦٦‬ﻋﻨﺪﻣﺎ ﻳُﻮﺯﱢﻉ ﺍﻟﺮ ُ‬
‫ﺍﻟﻜﺮﱘ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﻨﺎ ﹸﻝ ﺟﻮﻫﺮ ﹰﺓ ﻣﻘﺪﺍﺭﻫﺎ ﻟﻴﺲ ﰲ ﺣﺠﻤﻬﺎ‪ ،‬ﺑﻞ ﰲ ﻗﻮﻬﺗﺎ ﻭﰲ ﻓﺎﻋﻠﻴﺘﻬﺎ‪ ،‬ﻓﻠـﻴﺲ‬
‫ﺑﺎﻷﺣﺠﺎﻡ‪ ،‬ﻭﻻ ﺑﺎﻟﺸﻜﻞ ﺗُﻘﺎﺱ ﺍﻷُﻣﻮﺭ ﺍﳋﺎﺻﺔ ﺑﺎﻟﺪﻫﺮ ﺍﻵﰐ‪ ،‬ﻭﺑﺸﺮﻛﺘﻨﺎ ﰲ ﺍﷲ‪ ،‬ﺑﻞ ﺑﺎﻟﻘﻮﺓ‬
‫ﻭﺍﻟﻨﻌﻤﺔ ﺍﳌﻌﻄﺎﺓ ﰲ ﺍﻷﺳﺮﺍﺭ‪ .‬ﻭﻛﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﺎ ﻳﺄﺧﺬ ﻣﲑﺍﺛﻪ‪ ،‬ﺃﻱ ﺟﺴﺪ ﻭﺩﻡ ﺭﺑﻨﺎ ﻳﺴـﻮﻉ‬
‫ﻋﻠﻰ ﻗﺪﺭ ﻭﺣﺴﺐ ﻧﻌﻤﺔ ﺍﷲ‪ .‬ﻓﺎﳉﻮﻫﺮ ﻭﺍﺣ ٌﺪ ﻭﺍﻟﺘﻮﺯﻳﻊ ﻣﺘﻌﺪ ٌﺩ ﻟﻜﻞ ﺍﻷﺷﺨﺎﺹ‪ ،‬ﻭﺍﳉﺴﺪ‬
‫ﻭﺍﻟﺪﻡ ﻭﺍﺣﺪٌ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺘﻨﺎﻭﻟﲔ ﻛﺜﺮ ﹲﺓ‪ .‬ﻓﺎﻟﺘﻌﺪﱡﺩ ﻻ ﳚﻌﻞ ﺍﳍﺒﺔ ﻭﺍﻟﻌﻄﻴﺔ‪ ،‬ﺃﻱ ﺍﳉﺴﺪ ﻭﺍﻟـﺪﻡ‬
‫ﻣﺘﻌﺪﺩﺓ‪ ،‬ﺑﻞ ﻣُﻮﺯﱠﻋ ﹰﺔ ﺩﻭﻥ ﺃ ﹾﻥ ﺗﻨﻘﺴﻢ؛ ﻷﻥ ﺍﳌﺴﻴ َﺢ ﻭﺍﺣ ٌﺪ ﻻ ﻳﻨﻘﺴﻢ‪ .‬ﻭﻫﻜﺬﺍ‪ ،‬ﺑﺎﻟﺸـﺮﻛﺔ‬
‫ﻧﺘﻌﻠﻢ ﺣﻘﻴﻘﺔ ﻫﺎﻣﺔ ﻋﻦ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻭﺗﺘﺪﺭﺏ ﻋﻘﻮﻟﻨﺎ ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﻟﺴﱢﺮ ﺍﻟﻔﺎﺋﻖ‪ ،‬ﺃﻱ ﺳِﺮ ﺣﻴﺎﺓ‬
‫ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﺑﻮﺍﺳﻄﺔ ﺳِﺮ ﺁﺧﺮ ﻳُﻌﻄﹶﻰ ﻭﻳُﻮﺯﱠﻉ ﻋﻠﻴﻨﺎ ﺑﺼﻮﺭ ٍﺓ ﻣﺮﺋﻴ ٍﺔ ﻇﺎﻫﺮﺓ‪ ،‬ﻫﻲ ﺍﳉﺴﺪ ﻭﺍﻟﺪﻡ‬
‫ﺕ ﻭﻃﻌﺎ ﹴﻡ ﻧﺄﻛﻠﻪ ﻟﻨﺤﻴﺎ ﺑﻪ‪.‬‬
‫ﺍﻟﺬﻱ ﻳُﻮﺯﱠﻉ ﻋﻠﻴﻨﺎ‪ ،‬ﻛﻘﻮ ٍ‬
‫‪ -٦٧‬ﻭﳓﻦ ﻧﺸﺘﺮﻙ ﰲ ﺍﳉﺴﺪ ﻭﺍﻟﺪﻡ ﻟﻜﻲ ﳓﻴﺎ ﺣﺴﺐ ﺍﻟﺸﺮﻛﺔ‪ ،‬ﻭﻫﻲ ﺃﻧﻨﺎ ﳓﻴﺎ‬
‫ﺑﺎﳌﺴﻴﺢ ﻭﻟﻠﻤﺴﻴﺢ ﻣﻌﹰﺎ ﰲ ﻭﺣﺪﺓ ﺟﺴﺪﻩ ﻭﺩﻣﻪ‪ ،‬ﻟﻨُﺼﺒﺢ ﻣﻌﹰﺎ ﺟﺴﺪ ﺍﻟﺮﺏ ﻭﺃﻋﻀﺎﺅﻩ ﺃﻓﺮﺍﺩﹰﺍ‬
‫)‪ ١‬ﻛﻮﺭ ‪ (٢٧ :١٢‬ﻭﺑﺬﻟﻚ ﻧﺴﺘﻄﻴﻊ ﲟﻘﺎﺭﻧﺔ "ﺍﻟﺮﻭﺣﻴﺎﺕ ﺑﺎﻟﺮﻭﺣﻴـﺎﺕ" )‪١‬ﻛـﻮﺭ ‪:٢‬‬
‫‪ ،(١٣‬ﺃ ﹾﻥ ﻧﺘﻌﻠﻢ ﻣِﻦ ﺳِﺮ ﺍﻟﺸﻜﺮ‪ ،‬ﺳِﺮ ﺍﻟﺜﱠﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻷﻧﻨﺎ ﻧﺸﺘﺮﻙ ﰲ ﺟﺴ ٍﺪ ﻭﺍﺣـﺪٍ‪،‬‬
‫ﺱ ﻭﺍﺣﺪٍ‪ ،‬ﻟﻨﻜﻮﻥ ﻭﺍﺣﺪﹰﺍ ﻣﻊ ﺍﻟﺮﺏ‪ ،‬ﻭﻣﻊ ﻛﺎﻓﺔ ﺃﻋﻀﺎﺀ ﺟﺴﺪﻩ ﺩﻭﻥ ﺃ ﹾﻥ ﻧﻔﻘﺪ ﻭﺟﻮﺩﻧﺎ‬ ‫ﻭﻛﺄ ﹴ‬
‫ﻭﺃﹸﻗﻨﻮﻡ ﻛﻴﺎﻧﻨﺎ‪ ،‬ﺑﻞ ﻧُﺼﺒﺢ ﺟﺴﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻭﺭﻭﺣﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﺃﻱ ﺟﺴـﺪ ﺍﳌﺴـﻴﺢ‪ .‬ﻫـﺬﻩ‬
‫ﺍﻟﺼﲑﻭﺭﺓ ﻭﺍﻟﺘﺤﻮﱡﻝ ﰲ ﻋﻼﻗﺘﻨﺎ‪ ،‬ﻛ ﹲﻞ ﺑﺎﻵﺧﺮ ﻓﻴﻬﺎ ﻋﺮﺑﻮﻥ ﺗﺬﻭﱡﻕ ﺍﻟﺜﱠﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻷﻧﻨـﺎ‬
‫ﻧﺼﺒﺢ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﻧﺒﻘﻰ ﺍﻷﻋﻀﺎﺀ ﺍﳌﺘﻌﺪﺩ ﹶﺓ ﺍﳌﺘﻜﺎﺛﺮ ﹶﺓ ﺠﻤﻟﺪ ﺍﷲ‪ ،‬ﻭﻟﻠﻮﺣﺪﺓ ﺍﻟﺘﺎﻣﺔ ﺍﳌﻤﺎﺛﻠﺔ ﻟﻮﺣﺪﺓ‬
‫ﺟﻮﻫﺮ ﺍﻟﺜﱠﺎﻟﻮﺙ‪.‬‬
‫‪ -٦٨‬ﻭﺗُﺼﺒﺢ ﺍﳋﺪﻣﺔ ﺍﻹﳍﻴﺔ )ﺍﻟ ﹸﻘﺪﱠﺍﺱ ﺍﻹﳍﻲ( ﻫﻲ ﻣﺮﺁ ﹸﺓ ﺍﻟﻮﺟﻮﺩ ﺍﳋـﺎﺹ ﺑﻨـﺎ‬
‫ﻛﺄﻓﺮﺍ ٍﺩ‪ .‬ﻭﺍﻟﻮﺟﻮﺩ ﺣﺴﺐ ﺍﻟﺸﺮﻛﺔ ﻛﺄﻋﻀﺎ ٍﺀ ﰲ ﻭﺣﺪ ٍﺓ ﻭﺍﺣﺪﺓٍ‪ ،‬ﻫـﻲ ﺟـﻮﻫﺮ ﺣﻴﺎﺗﻨـﺎ‬
‫ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺃﻱ ﺟﺴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻓﻜﻞ ﻋﻀ ﹴﻮ ﻫﻮ ﺟﺴﺪ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻫﻮ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻋﻀ ٌﻮ‬
‫ﻣﺘﻤﻴﺰ‪ ،‬ﻭﻛﻞ ﺍﳉﺴﺪ ﺣﻴﺎ ﹰﺓ ﻭﺍﺣﺪ ﹰﺓ ﻭﻛﻴﺎﻧﹰﺎ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﻫﻮ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺷﺮﻛ ﹸﺔ ﺃﻋﻀـﺎ ٍﺀ‬
‫ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﺘﻢ ﻗﻮﻝ ﺍﳌﹸﺨﻠﱢﺺ‪" :‬ﻟﻴﻜﻮﻥ ﺍﳉﻤﻴﻊ ﻭﺍﺣﺪﹰﺍ ﻓﻴﻨﺎ ﻛﻤﺎ ﺃﻧﻨﺎ ﳓﻦ ﻭﺍﺣـ ٌﺪ"‬
 ‫)ﻳﻮﺣﻨﺎ ‪.(٢١ :١٧‬‬
‫‪ -٦٩‬ﻭﻋﻨﺪﻣﺎ ﻧﺘﻨﺎﻭﻝ ﺍﳉﺴﺪ ﺍﳌﹸﻘﺪﱠﺱ ﻭﺍﻟﺪﻡ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﺈﻧﻨﺎ ﻧُﺪﺭﹺﻙ ﺃ ﱠﻥ ﻭﺣﺪﺗﻨﺎ ﻫﻲ‬
‫ﻋﻄﻴﺔ ﺍﳌﺴﻴﺢ ﻟﻨﺎ‪ ،‬ﻭﻟﻴﺴﺖ ﻧﺎﺑﻌ ﹲﺔ ﻣِﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﻓﻴﻨﺎ‪ ،‬ﺑﻞ ﻫﻲ ﻋﻄﻴـﺔ ﺍﳋﻠﻴﻘـﺔ‬
‫ﺍﳉﺪﻳﺪﺓ‪ .‬ﻭﻧُﺼﺒﺢ ﻭﺍﺣﺪﹰﺍ ﺣﺴﺐ ﻋﻤﻞ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻟﻴﺲ ﺣﺴﺐ ﺍﻷﻫﻮﺍﺀ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻭﲡﻌﻠﻨﺎ‬
‫ﺍﻟﻨﻌﻤﺔ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﺃﻱ ﺟﺴﺪ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻧﻔﺴﻪ‪ .‬ﻫﺬﺍ ﻳﻌﲏ ﺃﻧﻨـﺎ ﻧﻨﺘﻤـﻲ ﺇﱃ ﺫﺍﺕ‬
‫ﺏ ﻣِﻦ ﺍﻟﺴﻤﺎﺀ )‪ ١‬ﻛﻮﺭ ‪ ،(٤٧ :١٥‬ﻓﻬـﻮ‬ ‫ﻃﺒﻴﻌﺔ ﺟﺴﺪ ﺍﻟﺮﺏ‪ ،‬ﺃﻱ ﻃﺒﻴﻌﺔ ﺁﺩﻡ ﺍﻟﺜﺎﱐ ﺍﻟﺮ ُ‬
‫"ﺑﹺﻜ ٌﺮ ﺑﲔ ﺇﺧﻮ ٍﺓ ﻛﺜﲑﻳﻦ" )ﺭﻭ ‪ .(٢٩ :٨‬ﻭﻭﺣﺪﺗﻨﺎ ﻣﻌﻪ ﻫﻲ ﻭﺣﺪ ﹲﺓ ﻃﺒﻴﻌﺔ‪ ،‬ﺃﻱ ﺃﻧﻨﺎ ﻣِـﻦ‬
‫ﺫﺍﺕ ﺟﻮﻫﺮ ﻧﺎﺳﻮﺕ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﺗﻜﻮﱠﻥ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﰲ ﺃﺣﺸﺎﺀ ﺍﻟﻘﺪﱢﻳﺴﺔ ﻣﺮﱘ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﺴ َﺢ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻭﻫﻮ ﻣﺎ ﳝُﺴﺢ ﻓﻴﻨـﺎ‬‫ﻳﺘﻜﻮﱠﻥ ﻓﻴﻨﺎ ﰲ ﺳِﺮ ﺍﳌﻌﻤﻮﺩﻳﺔ ﺍ ﹸﳌ ﹶﻘﺪﱠﺱ‪ ،‬ﻭﺍﻟﺬﻱ ﻣُ ِ‬
‫ﺑﻮﺍﺳﻄﺔ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﰲ ﻣِﺴﺤﺔ ﺍﳌﲑﻭﻥ‪ ،‬ﻭﻳُﺼﻠﹶﺐ ﰲ ﺣﻴـﺎﺓ ﺍﻟﻘﺪﺍﺳـﺔ‬
‫ﻭﺍﻟﺴﻠﻮﻙ ﺣﺴﺐ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﺃﻱ ﺣﺴﺐ ﺍﻟﺮﻭﺡ‪ ،‬ﺣﻴﺚ ﻳﻨﻤﻮ ﺑﺎﻟﻨﻌﻤـﺔ ﺍﻟـﱵ ﻭُ ِﻫﺒَـﺖ ﰲ‬
‫ﺍﳌﻌﻤﻮﺩﻳﺔ ﻭﺍﳌﲑﻭﻥ‪ ،‬ﻭﻳﺘﻐﺬﱠﻯ ﺑﺎﻟﻘﹸﻮﺕ ﺍﻟﺴﻤﺎﻭﻱ ﺍﳋﺒﺰ ﺍﻟﻨﺎﺯﻝ ﻣِﻦ ﺍﻟﺴﻤﺎﺀ ﺍﻟﻮﺍﻫﺐ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻷﺑﺪﻳﺔ )ﻳﻮﺣﻨﺎ ‪ (٣٣ :٦‬ﺣﻴﺚ ﻳﻜَﺘﺸِﻒ ﰲ ﺍﳌﺴﻴﺢ ﻛﻞ ﻳﻮﻡ‪ ،‬ﰲ ﺍﻟﺴﱢﺮ ﺍﻹﳍﻲ ﺍﻟﻔـﺎﺋﻖ‪،‬‬
‫ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﳉﺪﻳﺪﺓ ﺣﺴﺐ ﻧﻌﻤﺔ ﺍﻟﺮﺏ‪ ،‬ﺗﻨﻤﻮ ﰲ ﺍﳌﺴﻴﺢ ﻭﺑﻌﻤﻞ ﺍﻟﺮﻭﺡ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻟﻜـﻲ‬
‫ﻧﻜﻮﻥ ﻟﻠﺮﺏ ﺍﻟﻮﺍﺣﺪ ﻭﻟﻠﺮﻭﺡ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺃﺣﻴﺎﺀ ﰲ ﺷﺮﻛﺔ ﺍﻟﺜﱠﺎﻟﻮﺙ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫‪ -٧٠‬ﻭﺗﻌﺪﱡﺩ ﺍﻷﺳﺮﺍﺭ ﺇﳕﺎ ﻫﻮ ﻋﻤ ﹲﻞ ﻣﻘﺼﻮﺩ ﺣﺴﺐ ﺗﺪﺑﲑ ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻷﻥ‬
‫ﺍﳌﻌﻤﻮﺩﻳﺔ ﹸﲡﺪﱢﺩ ﺃﺻﻠﻨﺎ‪ ،‬ﻭﺍﳌﲑﻭﻥ ﻳُﻌﻄِﻲ ﻟﻨﺎ ﺍﻟﻘﺪﺍﺳﺔ ﻭﺍﳌﻮﺍﻫﺐ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﺍﻹﻓﺨﺎﺭﺳـﺘﻴﺎ‬
‫ﺗُﻌﻄِﻲ ﻟﻨﺎ ﺍﻟﻐﺬﺍﺀ ﺍﻹﳍﻲ‪ .‬ﳓﻦ ﻧُﻮﻟﹶﺪ ﰲ ﺍﳌﻌﻤﻮﺩﻳﺔ‪ ،‬ﻟﻜﻲ ﻧﻜﻮﻥ ﻋﻠـﻰ ﺻـﻮﺭﺓ ﺍﳌﺴـﻴﺢ‪،‬‬
‫ﻭﻧﺸﺮﺏ ﻣِـﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻟﻜﻲ ﻧﺒﻘﹶﻰ ﺃﻋﻀـﺎﺀ ﰲ ﺍﳉﺴﺪ ﺍﻟﻮﺍﺣﺪ )‪ ١‬ﻛـﻮﺭ ‪:١٢‬‬
‫‪ ،(٢٧‬ﻭﻧﺘﻐﺬﻯ ﺑﺎﻟﻄﻌﺎﻡ ﺍﻹﳍﻲ ﻟﻜﻲ ﻧﻨﻤﻮ ﺻﺎﻋﺪﻳﻦ ﻣِـﻦ ﺍﳊﻴـﺎﺓ ﺍﻟﺘُﺮﺍﺑﻴـﺔ ﺇﱃ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻟﺴﻤﺎﻭﻳﺔ‪.‬‬
‫ﳓﻦ ﻧﻜﺘﺸﻒ ﺳِﺮ ﻣﻴﻼﺩﻧﺎ‪ ،‬ﻭﻣﺴﺤﺘﻨﺎ ﰲ ﺍﳋﺪﻣﺔ ﺍﻹﳍﻴﺔ )ﺍﻟ ﹸﻘﺪﱠﺍﺱ ﺍﻹﳍﻲ(‪ ،‬ﻟـﻴﺲ‬
‫ﺐ ﻟﻨﺎ ﻳﻀﻴﻊ ﺑﺎﻟﺰﻣﺎﻥ ﻭﻣﺮﻭﺭ ﺍﻷﻳﺎﻡ‪ .‬ﻓﻼ ﺩﻭ ٌﺭ ﻟﻠﻨﺴﻴﺎﻥ ﰲ ﺛﺒﺎﺕ ﺍﻟﻨﻌﻤـﺔ‪ ،‬ﻷﻥ‬
‫ﻷﻥ ﻣﺎ ﻭُ ِﻫ َ‬
‫ﻂ ﻟﻨﺎ ﻧﻌﻤﺔ ﺍﺑﻨﻪ ﺍﻟﻮﺣﻴﺪ‪ ،‬ﻭﺷﺮﻛﺔ‬
‫ﺍﻟﻨﻌﻤﺔ ﻟﻴﺴﺖ ﺧﺎﺿﻌﺔ ﻹﺭﺍﺩﺓ ﻭﻓﻜﺮ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺎﷲ ﱂ ﻳﻌ ِ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺣﺴﺐ ﻓﻜﺮﻧﺎ ﻭﺣﺴﺐ ﺇﺭﺍﺩﺗﻨﺎ‪ ،‬ﺑﻞ ﺣﺴﺐ ﺻﻼﺣﻪ ﻭﺟُﻮﺩﻩ‪ .‬ﻭﲢﺖ ﺇﳘﺎﻝ‬
‫ﺍﻟﻔﻜﺮ ﻭﺗﺮﺍﺧﻲ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻜﺴﻞ‪ ،‬ﺗﻨﺎﻡ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺍﻟﱵ ﻻ ﻳُﺪﺭﹺﻛﻬﺎ ﺍﻟﻔﻜﺮ ﺍﻟﺒﺸـﺮﻱ‬
‫ﺇ ﱠﻻ ﻣِﻦ ﺧﻼﻝ ﺍﻟﺸﺮﻛﺔ ﰲ ﺍﳌﺴﻴﺢ ﻭﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪.‬‬
‫ﻛﺎﻥ ﺷﻴﻮﺥ ﺍﻟﺪﻳﺮ ﻋﻨﺪﻧﺎ ﻳﻘﻮﻟﻮﻥ ﻟﻨﺎ ﺇﻧﻨﺎ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻧﺴﺘﻄﻴﻊ ﺃ ﹾﻥ ﻧﺮﻯ ﺟﺴﺪ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻟﻴﺲ ﰲ ﺷﻜﻠﻪ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﺑﻞ ﰲ ﺻﻮﺭﺗﻪ ﺍﻟﻐﲑ ﺍﻟﻜﺎﻣﻠﺔ؛ ﻷﻥ ﺍﻹﻋﻼ ﹶﻥ ﻣﺆﺟـ ﹲﻞ ﺇﱃ‬
‫ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ‪ .‬ﻭﻗﺎﻝ ﺍﻷﺏ ﺯﻛﺮﻳﺎ ﺍﻟﺼﻐﲑ ﺇ ﱠﻥ ﺟﺴﺪ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﳌﺬﺑﺢ‪ ،‬ﻫﻮ‬
‫ﺡ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺑﻘﻮﻟﻪ ﺇﻧﻪ ﺟﺴ ٌﺪ ﻭﺍﺣـ ٌﺪ ﻳُـﻮﺯﱠﻉ ﺩﻭﻥ ﺃﻥ‬ ‫ﺻﻮﺭﺓ ﺟﺴﺪ ﻗﻴﺎﻣﺘﻨﺎ‪ ،‬ﻭ َﺷ َﺮ َ‬
‫ﻳﻨﻘﺴِﻢ ﺇﱃ ﻋﺪﺓ ﺃﺟﺴﺎﺩٍ‪ ،‬ﻫﻜﺬﺍ ﺟﺴﺪ ﻗﻴﺎﻣﺘﻨﺎ‪ ،‬ﻳﻜﻮﻥ ﺟﺴﺪﹰﺍ ﻭﺍﺣﺪﹰﺍ ﰲ ﺍﻟﻜﻞ ﺣﺴﺐ ﳎﺪ‬
‫ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻳُﻮﺯﱠﻉ ﻋﻠﻰ ﺍﻟﻜﻞ ﺣﺴﺐ ﻧﻌﻤﺔ ﺍﻟﻘﻴﺎﻣﺔ ﺩﻭﻥ ﺃﻥ ﻳﻨﻘﺴِﻢ‪ ،‬ﺑﻞ ﺗﻈﻞ ﺍﻟﻄﺒﻴﻌـﺔ‬
‫ﺍﳉﺪﻳﺪﺓ ﺍﻟﻘﺎﺋﻤﺔ ﻣﻦ ﺍﳌﻮﺕ‪ ،‬ﻭﻫﻮ ﻣﺎ ﳚﻌﻞ ﺃﺟﺴﺎﺩﻧﺎ ﻣﺴﺎﻭﻳﺔ ﺠﻤﻟﺪ ﺟﺴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻫﻨـﺎ‬
‫ﳝﻜﻦ ﺃ ﹾﻥ ﻧﺮﻯ ﺑﻌﲔ ﺍﻹﳝﺎﻥ ﺃ ﱠﻥ ﺍﳌﺴﻴﺢ ُﻳ َﻮﺯﱠﻉ ﺩﻭﻥ ﺃ ﹾﻥ ﻳﻨﻘﺴِﻢ؛ ﻷﻥ ﺍﻻﻧﻘﺴﺎﻡ ﻫـﻮ ﻓﻌـﻞ‬
‫ﺍﳌﻮﺕ‪ ،‬ﺃﻣﱠﺎ ﺍﻟﻮﺣﺪﺓ ﻓﻬﻲ ﻋﻤﻞ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺸﻴﻮﺥ ﻗﺪ ﻋﺎﻳﻨﻮﺍ ﻧـﻮﺭ ﺍﳌـﲑﻭﻥ‬
‫ﺍﻹﳍﻲ‪ ،‬ﻭﺧﺘﻢ ﺍﳌﺴﺤﺔ ﺍﳌﹸﻘﺪﱠﺳﺔ ﻳﺸﻊ ﺑﻔﻴﺾ ﻧﻮﺭ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺟﺒﻞ ﻃﺎﺑﻮﺭ ﰲ ﺃﺟﺴﺎﺩﻫﻢ‪،‬‬
‫ﻓﺄﺩﺭﻛﻮﺍ ﺃ ﱠﻥ ﺍﳉﺴﺪ ﺍﻟﻨﻮﺭﺍﱐ‪ ،‬ﺟﺴﺪ ﺍﳌﺴﻴﺢ‪ ،‬ﻫﻮ ﻓﻴﺾ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺑﻪ ﻧﺘﱠﺤﺪ ﰲ ﺍﻟﺴﱢﺮ‬
‫ﺍﻹﳍﻲ )ﺍﻹﻓﺨﺎﺭﺳﺘﻴﺎ( ﻋﻨﺪﻣﺎ ﻧﺘﱠﺤﺪ ﺑﻪ ﻋﻠﻰ ﺍﳌﺬﺑﺢ‪ ،‬ﻟﻜﻲ ﻧﻜﻮﻥ ﻣﻌﻪ ﺫﺑﻴﺤﺔ ﳏﺒﺔ‪.‬‬
‫‪ -٧١‬ﻭﻣِﻦ ﺍﻷﺳﺮﺍﺭ ﺍﻹﳍﻴﺔ‪ ،‬ﺍﳌﻌﻤﻮﺩﻳﺔ ﺍﳌﹸﻘﺪﱠﺳﺔ‪ ،‬ﻭﺍﳌِﺴﺤﺔ ﺍﳌﻠﻮﻛﻴﺔ )ﺍﳌـﲑﻭﻥ(‪،‬‬
‫ﻭﺍﻟﺴﱢﺮ ﺍﻟﺴﻤﺎﺋﻲ ﻧﺪﺧﻞ ﺣﻴﺎﺓ ﺍﻟﺸﺮﻛﺔ ﰲ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺍﻟﱵ ﻫﻲ ﲣ ﱟﻞ ﻋﻦ ﺍﳊﻴـﺎﺓ ﺍﻟﻘﺪﳝـﺔ‪،‬‬
‫ﻭﺩﺧﻮﻟﻨﺎ ﺣﻴﺎﺓ ﺟﺤﺪ ﺍﻟﺬﺍﺕ ﺍﻟﱵ ﻻ ُﺗ ﹶﻘﻮﱠﻡ ﻓﻴﻬﺎ ﺣﻴﺎﺗﻨﺎ ﺣﺴﺐ ﻣﻘﺎﻳﻴﺲ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﻔﻜـﺮ‪،‬‬
‫ﺑﻞ ﺣﺴﺐ ﻣﻘﻴﺎﺱ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﺃﻱ ﺍﻟﺘﺨﻠﱢﻲ ﻋﻦ ﺍﳊﻴﺎﺓ ﺑﺴﺒﺐ ﺍﶈﺒﺔ‪ ،‬ﻻ ﺑﺴـﺒﺐ ﺍﳋﻀـﻮﻉ‬
‫ﻭﺍﻟﻘﻬﺮ‪ ،‬ﻷﻥ ﺟﺤﺪ ﺍﻟﺬﺍﺕ ﺧﻮﻓﹰﺎ ﻣِﻦ ﺍﻟﻌﻘﺎﺏ ﰲ ﺍﳉﺤﻴﻢ‪ ،‬ﺃﻭ ﺑﺴﺒﺐ ﺍﻟﻀﻐﻮﻁ‪ ،‬ﺃﻭ ﺷِـﺪﺓ‬
‫ﺃﺏ ﺍﻻﻋﺘﺮﺍﻑ‪ُ ،‬ﺗ َﻮﻟﱢ ُﺪ ﻧُﺴﻜﹰﺎ ﻣﺰﻳﻔﺎﹰ‪ ،‬ﻛﻤﺎ ُﺗ ﹶﻘﻮﱢﻱ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﲡﻌـﻞ ﻗـﻮﺓ‬
‫ﺍﻹﺭﺍﺩﺓ ﻫﺬﻩ‪ ،‬ﰲ ﺍﻟﻌﺼﻴﺎﻥ ﺍﻟﻔﻜﺮﻱ‪ ،‬ﺑﻴﻨﻤﺎ ﻗﻮﺓ ﺍﻹﺭﺍﺩﺓ ﰲ ﺍﳊﻴﺎﺓ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻫﻲ ﻫﺒﺔ ﺍﶈﺒﺔ ﰲ‬
 ‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪.‬‬

‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺴﻴﺤﻲ ﻋﻦ ﺍﻟﺜﱠﺎﻟﻮﺙ‪:‬‬

‫‪ -٧٢‬ﺍﻟﺜﱠﺎﻟﻮﺙ ﺍﻟﻘﺪﱡﻭﺱ ﻫﻮ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﺃﹸﻋِﻠﻨَﺖ ﻟﻨﺎ ﰲ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺛﺒﱠﺘﻬﺎ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺑﺎﳌﻮﺍﻫﺐ‪ ،‬ﻭﺍﻟﻘﻮﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﺍﳌﻌﺠﺰﺍﺕ‪ ،‬ﻭﻗﺪﺍﺳﺔ ﺍﻟﺮﱡﺳﻞ ﻭﺁﺑﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ‪،‬‬
‫ﻭﺷﻬﺎﺩﺓ ﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﻭﺛﺒﺎﺕ ﺍﳌﹸﻌﺘﺮﻓﲔ‪ ،‬ﻭﻭﺣﻲ ﺇﳒﻴﻞ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻳﺸﻬﺪ ﻟﻨـﺎ ﺑـﺄﻥ‬
‫ﺃﻗﺎﻧﻴﻢ ﺍﻟﺜﱠﺎﻟﻮﺙ ﻫﻲ ﺟﻮﻫ ٌﺮ ﻭﺍﺣﺪ‪.‬‬
‫ﳌﺎﺫﺍ ﺛﻼﺛﺔ ﺃﻗﺎﻧﻴﻢ؟ ﻭﺍﳉﻮﺍﺏ ﻫﻮ ﺃﻧﻨﺎ ﻻ ﻧﻌﺮﻑ ﺇ ﱠﻻ ﺛﻼﺛﺔ ﺃﻗﺎﻧﻴﻢ ﺣﺴﺐ ﺇﻋـﻼﻥ‬
‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺃﻋﻠﻦ ﺍﻵﺏ ﻭﺍﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﰲ ﺗﻌﺎﻟﻴﻤﻪ ﻭﺣﻴﺎﺗﻪ ﻭﻣﻮﺗﻪ ﻭﻗﻴﺎﻣﺘﻪ‪.‬‬
‫‪ -٧٣‬ﻭﻣﺎ ﻫﻮ ﺳﺒﺐ ﺇﻋﻼﻥ ﺍﻷﻗﺎﻧﻴﻢ؟ ﻭﺍﳉﻮﺍﺏ ﻫﻮ ﺃ ﱠﻥ ﺃﻗﺎﻧﻴﻢ ﺍﻟﺜﱠـﺎﻟﻮﺙ ﻫـﻲ‬
‫ﻭﺟﻮ ٌﺩ ﻣﺘﻤﺎﻳﺰٌ‪ ،‬ﻓﻬﻲ ﺍﻷُﺑﻮﺓ ﰲ ﺃﹸﻗﻨﻮﻡ ﺍﻵﺏ‪ ،‬ﻭﺍﻟﺒﻨﻮﺓ ﰲ ﺃﹸﻗﻨﻮﻡ ﺍﻻﺑﻦ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺲ ﻭﺍﻟﺜﺒﺎﺕ ﰲ‬
‫ﻼ ﺧﺎﺻﹰﺎ‬
‫ﺃﹸﻗﻨﻮﻡ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ .‬ﻫﺬﻩ ﺍﻷﻗﺎﻧﻴﻢ ﻫﻲ ﻭﺟﻮ ٌﺩ ﻣﺘﻤﺎﻳ ٌﺰ ﻳﺆﻛﱢﺪ ﺃ ﱠﻥ ﻟﻜﻞ ﺃﹸﻗﻨﻮ ﹴﻡ ﻋﻤ ﹰ‬
‫ﰲ ﺍﻟﻼﻫﻮﺕ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻤﺎﻳُﺰ ﻳﺆﻛﺪ ﻟﻨﺎ ﺇ ﱠﻥ ﲤﺎﻳُﺰ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣُﺴﺘﻤ ٌﺪ ﻣِﻦ ﲤﺎﻳُﺰ ﺍﻷﻗﺎﻧﻴﻢ‪ ،‬ﻷﻥ‬
‫ﻼ ﻭﻣﺼﺪﺭﹰﺍ ﻋﻠﻰ ﺷِﺒﻪ ﺍﻵﺏ‪ ،‬ﻭﻛﻞ ﳐﻠﻮﻕ ﻟﻪ ﻋﻤﻞ ﻣﻌﲔ ﻋﻠـﻰ ﺷـﺒﻪ‬ ‫ﻟﻜﻞ ﳐﻠﻮﻕﹴ‪ ،‬ﺃﺻ ﹰ‬
‫ﺍﻻﺑﻦ‪ ،‬ﻭﻟﻜﻞ ﳐﻠﻮﻕ ﺣﻴﺎ ﹰﺓ ﺧﺎﺻ ﹰﺔ ﻻ ﺗﺘﻐﻴﱢﺮ ﻋﻠﻰ ﺷﺒﻪ ﻋﻤﻞ ﺃﹸﻗﻨـﻮﻡ ﺍﻟﺘﻘـﺪﱢﻳﺲ‪ ،‬ﺍﻟـﺮﻭﺡ‬
‫ﺍﻟﻘﹸﺪﺱ‪ .‬ﳓﻦ ﻧﺮﻯ ﺃ ﱠﻥ ﺍﻷﺷﺠﺎﺭ ﺗﺒﻘﻰ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﺃﻱ ﺗﺜﺒﺖ ﰲ ﺣﺪﻭﺩ ﻃﺒﻌﻬﺎ ﻭﻟﻮﻬﻧﺎ ﻭﻣﺴـﲑﺓ‬
‫ﺣﻴﺎﻬﺗﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻄﻴﻮﺭ ﻭﺍﻟﺰﺭﻭﻉ ﻭﺍﻟﺒﺸﺮ‪ .‬ﻫﺬﺍ ﻛﻠﻪ ﻳُﻌﻄﻰ ﻣِﻦ ﺃﹸﻗﻨﻮﻡ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪.‬‬
‫‪ -٧٤‬ﻭﺇﺫﺍ ﺍﺳﺘﻄﻌﻨﺎ ﺃ ﹾﻥ ﻧُﺪﺭﹺﻙ ﲤﺎﻳُﺰ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻛﻘﻮ ٍﺓ ﺗﺪﻓﻌﻬﺎ ﳓـﻮ ﺍﻻﺋـﺘﻼﻑ‬
‫ﻭﺍﻟﻮﺣﺪﺓ‪ ،‬ﺍﺳﺘﻄﻌﻨﺎ ﺃ ﹾﻥ ﹸﳕﻴﱢﺰ ﻭﺣﺪﺓ ﺟﻮﻫﺮ ﺍﻟﺜﱠﺎﻟﻮﺙ ﺍﳌﺘﻤﺎﻳﺰ ﻭﺍﻟﻮﺍﺣﺪ ﺃﻳﻀﹰﺎ‪ .‬ﻭﻋﻠﻰ ﺳـﺒﻴﻞ‬
‫ﺍﳌﺜﺎﻝ؛ ﲡﻮﺩ ﺍﻟﺰﺭﻭﻉ ﲝﻴﺎﻬﺗﺎ ﺩﻭﻥ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﳍﺎ ﻗﻮ ﹰﺓ ﻋﺎﻗﻠـﺔﹰ‪ ،‬ﻭﺣﻴـﺎ ﹰﺓ ﻣﺘﺤﺮﻛـ ﹰﺔ ﻣﺜـﻞ‬
‫ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﺃﻱ ﲡﻮﺩ ﺑﺎﳊﻴﺎﺓ ﺍﳌﺘﻤﻴﺰﺓ ﻋﻦ ﺣﻴﺎﺓ ﺃﻛﺜﺮ ﺣﺮﻳﺔ ﻭﻣُﺮﻳﺪﺓ )ﺃﻱ ﳍﺎ ﺇﺭﺍﺩﺓ(‪ ،‬ﻭﻫﻲ‬
‫ﺣﻴﺎﺓ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺗﻠﻚ ﺍﻟﱵ ﺗُﻈﻬﹺﺮ ﺇﺩﺭﺍﻛﹰﺎ ﺃﻋﻠﻰ‪ ،‬ﻣﺜﻞ ﺍﻟﻜﻼﺏ ﺍﻟﱵ ﹸﲤﻴﱢﺰ ﺍﻟﺼﺪﻳﻖ‬
‫ﻣِﻦ ﺍﻟﻌﺪﻭ ﺑﺴﺒﺐ ﺇﻗﺎﻣﺘﻬﺎ ﻣﻊ ﺃﺻﺤﺎﻬﺑﺎ‪ ،‬ﰒ ﲡﻮﺩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﻌﺎﻗﻠﺔ‪ ،‬ﺃﻱ ﺍﻟﺒﺸﺮ‪ ،‬ﻟﻴﺲ ﺑﺎﳊﻴﺎﺓ‬
‫ﻭﺣﺪﻫﺎ‪ ،‬ﺑﻞ ﺑﺎﻟﻔﻜﺮ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﻨﻤﻮ ﻭﺗﺘﻐﲑ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ﻧﺎﻣﻴ ﹰﺔ ﺇﱃ ﺃﻋﻠﻰ‪ ،‬ﺇﱃ ﺣﻴـﺚ‬
‫ﺍﻻﺑﻦ ﺍﻟﻜﻠﻤﺔ ﺍﳌﹸﺘﺠﺴﱢﺪ‪ .‬ﻭﲤﺎﻳُﺰ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻗﻠﺔ ﻋﻦ ﺍﳊﻴﺎﺓ ﻏﲑ ﺍﻟﻌﺎﻗﻠﺔ ﻫﻮ ﲤﺎﻳُﺰ ﺻﻮﺭﺓ ﺣﻴـﺎﺓ‬
‫ﻋﻠﻰ ﺷﺒﻪ ﺃﹸﻗﻨﻮﻡ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﺃﻋﻠﻦ ﻋﻦ ﺫﺍﺗﻪ ﰲ ﺍﳋﻠﻴﻘﺔ ﻏـﲑ ﺍﻟﻌﺎﻗﻠـﺔ‪ ،‬ﺍﳌﻴـﺎﻩ‪،‬‬
‫ﻭﺍﻷﻟﺴﻨﺔ ﺍﻟﻨﺎﺭﻳﺔ‪ ،‬ﻭﺍﻟﺴﺤﺎﺑﺔ ﻋﻠﻰ ﺟﺒﻞ ﻃﺎﺑﻮﺭ‪ ،‬ﻭﻋﻤﻮﺩ ﺍﻟﻐﻤﺎﻡ‪ ،‬ﻭﺍﳊﻤﺎﻣﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ‬
‫ﻣﻌﻤﻮﺩﻳﺔ ﺍﻟﺮﺏ ﻣﺆﻛﱢﺪﹰﺍ ﺃﻧﻪ ﻳﻠﺘﺼﻖ ﺑﺎﳋﻠﻴﻘﺔ ﻷﻧﻪ ﻣﺼﺪ ﹴﺭ ﺣﻴﺎﺓ ﺍﳋﻠﻴﻘﺔ ﺣﺴـﺐ ﻛﻠﻤـﺎﺕ‬
‫ﺍﻟﺘﻘﻮﻯ ﺍﻷُﺭﺛﻮﺫﻛﺴﻴﺔ "ﻧﺆﻣﻦ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺮﺏ ﺍﶈﻴﻲ"‪ .‬ﻭﲤﺎﻳُﺰ ﺣﻴﺎﺓ ﻋﻦ ﺣﻴﺎﺓ ﻳُﺆﺧَﺬ‬
‫ﻣِﻦ ﲤﺎﻳُﺰ ﺃﻗﺎﻧﻴﻢ ﺍﻟﺜﱠﺎﻟﻮﺙ؛ ﻷﻥ ﺍﳋﻠﻴﻘﺔ ﻛﻠﻬﺎ ﺣﻴ ﹰﺔ ﺑﻌﻤﻞ ﻧﻌﻤﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﻬﻲ‬
‫ﳍﺎ ﺗﺴﺒﻴ ٌﺢ ﺧﺎﺹ ﻻ ﻧﺴﻤﻌﻪ ﳓﻦ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺇﳕﺎ ﻧﺸﺘﺮﻙ ﻓﻴﻪ ﺑﺎﻟﻜﻠﻤﺔ ﻭﺑﺎﻟﺮﻭﺡ )ﺭﲟﺎ ﻳﻘﺼـﺪ‬
‫ﺍﻟﻜﺎﺗﺐ ﺑﺎﻻﺑﻦ‪ ،‬ﻭﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ(‪ .‬ﻭﻣِﻦ ﰒ ﻧُﺪﺭﹺﻙ ﲤﺎﻳُﺰ ﺍﳋﻠﻴﻘﺔ ﻣِﻦ ﲤﺎﻳُﺰ ﺃﻗﺎﻧﻴﻢ ﺍﻟﺜﱠﺎﻟﻮﺙ‪،‬‬
‫ﻷﻥ ﺍﻟﺜﱠﺎﻟﻮﺙ ﻫﻮ ﺃﺻﻞ ﺍﻟﺘﻤﺎﻳﺰ ﻭﺳﺒﺐ ﻭﺟﻮﺩﻩ ﰲ ﺍﳋﻠﻴﻘﺔ‪ .‬ﻭﲤﺎﻳُﺰ ﺍﳊﻴﺎﺓ ﻏﲑ ﺍﻟﻌﺎﻗﻠﺔ ﻋـﻦ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻗﻠﺔ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻣِﻦ ﺃﺟﻞ ﺑﻘﺎﺀ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﻓﻠﻮ ﻛﺎﻧﺖ ﻟﻠﺰﺭﻭﻉ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ‬
‫ﻗﺪﺭ ﹸﺓ ﻧﻄ ﹴﻖ ﻭﻛﻠﻤﺔ‪ ،‬ﻻﺳﺘﻄﺎﻋﺖ ﺃ ﹾﻥ ﺗﻌﺼﻲ ﺍﻹﻧﺴﺎﻥ ﻭﲤﻨﻊ ﻋﻨﻪ ﺍﻟﻐﺬﺍﺀ‪ ،‬ﻓﺘﻨﺘـﻬﻲ ﺑـﺬﻟﻚ‬
‫ﺍﳋﻠﻴﻘﺔ‪ .‬ﻟﻜﻦ ُﺟﻮﺩ ﻛﻞ ﻛﺎﺋﻦ ﻳﻨﺒﻊ ﻣِﻦ ﺣﺪﻭﺩ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﱵ ﺭﲰﻬﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸـﺪﺱ ﳍـﺬﺍ‬
‫ﺍﻟﻜﺎﺋﻦ‪ ،‬ﻭﻟﺬﻟﻚ ﳚﻮﺩ ﺑﻜﻞ ﻛﻴﺎﻧﻪ ﻣﺜﻞ ﺍﻟﺰﺭﻭﻉ ﺩﻭﻥ ﺃ ﹾﻥ ﻳﻌﺘﺮﺽ ﺃﻭ ﻳُﻘﺎﻭﻡ ﻧﻈﺮﹰﺍ ﻟﺼـﻼﺡ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﱵ ﺃﹸﻋﻄﻴﺖ ﻟﻪ ﻣِﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ .‬ﻭﻫﻜﺬﺍ ﺃﺩﺭﻛﻨﺎ ﳓﻦ ﺍﻟﺒﺸﺮ ﺃ ﱠﻥ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‬
‫ﻳﻌﻤﻞ ﰲ ﺍﳋﻠﻴﻘﺔ ﻭﻳُﻌﻄﻲ ﳍﺎ ﻣﻘﺪﺍﺭﹰﺍ ﻣِﻦ ُﺟﻮﺩﻩ ﻟﻜﻲ ﲡﻮﺩ ﺑﺎﳊﻴﺎﺓ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟـﺬﻱ‬
‫ﻳﻨﺎﻝ ﻋﻄﻴﺔ ﺍﳊﻴﺎﺓ ﺍﳌﺨﻠﻮﻗﺔ‪ ،‬ﻷﻥ ﺍﻟﺮﺏ ﻧﻔﺴﻪ ﻗﺎﻝ ﺇﻧﻪ ﻳُﺸﺮﹺﻕ ﴰﺴﻪ ﻋﻠﻰ ﺍﻷﺑﺮﺍﺭ ﻭﺍﻷﺷﺮﺍﺭ‪،‬‬
‫ﻭ ُﳝﻄِﺮ ﻋﻠﻰ ﺍﻟﻈﺎﳌﲔ ﻭﺍﻟﻘﺪﻳﺴﲔ )ﺭﺍﺟﻊ ﻣﱴ ‪ .(٤٥ :٥‬ﻭﻫﻜﺬﺍ ﳓﻦ ﻧُﺪﺭﹺﻙ ﺃ ﱠﻥ ﺍﻟﺘﻤﺎﻳُﺰ ﻫﻮ‬
‫ﺳِﺮ ﻭﺣﺪﺓ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻭﺗﺂﻟﻒ ﻋﻤﻠﻬﺎ‪ ،‬ﻭﻗﻴﺎﺩﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﳍﺎ ﳓﻮ ﻏﺎﻳﺔ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﺃﻱ ﺑﻘﺎﺀ‬
‫ﺍﻟﺸﺮﻛﺔ‪.‬‬
‫‪ -٧٥‬ﺇ ﱠﻥ ﻭﺣﺪﺓ ﺟﻮﻫﺮ ﺍﻟﺜﱠﺎﻟﻮﺙ ﻟﻴﺴﺖ ﻣِﻦ ﲤﺎﻳُﺰ ﺍﻷﻗﺎﻧﻴﻢ‪ ،‬ﺑﻞ ﺇ ﱠﻥ ﲤﺎﻳُﺰ ﺍﻷﻗـﺎﻧﻴﻢ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻣِﻦ ﻭﺣﺪﺓ ﺍﳉﻮﻫﺮ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﻜﺲ ﺍﳋﻠﻴﻘﺔ ﲤﺎﻣﺎﹰ‪ ،‬ﻷﻥ ﻭﺣﺪﺓ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻫﻲ ﻭﺣﺪ ﹲﺓ‬
‫ﻣﺮﻛﺒﺔ ﻣِﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻏﲑ ﺍﻟﻌﺎﻗﻠﺔ‪ ،‬ﻭﺍﻟﻌﺎﻗﻠﺔ ﻭﺍﳊﻴﺔ‪ ،‬ﻣﺜﻞ ﺍﳉﻤﺎﺩﺍﺕ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ‬
‫ﻭﺍﻹﻧﺴﺎﻥ‪ .‬ﺃﻣﱠﺎ ﻭﺣﺪﺓ ﺟﻮﻫﺮ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻓﻬﻲ ﻭﺣﺪ ﹲﺓ ﺑﺴﻴﻄﺔ ﻧﻘﻴﺔ ﺑﻼ ﺗﺮﻛﻴﺐ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺖ‬
‫ﳎﻤﻮﻋﺔ ﻃﺒﺎﺋﻊ‪ .‬ﺃﻣﱠﺎ ﺳِﺮ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻄﺒﺎﺋﻊ ﻣﻌﹰﺎ ﰲ ﻭﺣﺪ ٍﺓ ﻣﺮﻛﺒﺔٍ‪ ،‬ﻓﻬﻮ ﻇﺎﻫ ٌﺮ ﻟﻨﺎ ﻣِﻦ ﺗـﺪﺑﲑ‬
‫ﺐ ﻭﺗﻌﻠﻴﻢ‪ ،‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻨﻤﻮ ﻭﻳﺘﻌﻠﻢ ﺣﻘﻴﻘـﺔ‬ ‫ﺍﷲ‪ ،‬ﻷﻥ ﺍﻟﻮﺣﺪﺓ ﺍﳌﺮﻛﺒﺔ ﻫﻲ ﻭﺣﺪ ﹸﺓ ﻬﺗﺬﻳ ﹴ‬
‫ﺫﺍﺗﻪ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺍﳋﻠﻴﻘﺔ ﻭﻧﻈﺎﻣﻬﺎ‪ ،‬ﻓﻴﻘﺘﺮﺏ ﻣِﻦ ﺍﷲ ﺃﻛﺜﺮ‪ ،‬ﻭﻳُﺪﺭﹺﻙ ﻣﻘﺪﺍﺭ ﻋﻈﻤﺘﻪ‪ .‬ﻭﻻ ﻳﻨﻤﻮ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﺪﻭﻥ ﺍﻟﻮﺣﺪﺓ ﺍﳌﺮﻛﺒﺔ ﺍﻟﱵ ﺗُﻌﻄﻲ ﻟﻪ ﺃ ﹾﻥ ﻳﻌﺮﻑ ﺟﺴﺪﻩ ﻭﻋﻘﻠﻪ ﻭﺍﻵﺧﺮﻳﻦ ﻭﻗـﻮﺓ‬
‫ﺍﷲ ﺍﳋﺎﻟﻘﺔ‪ ،‬ﻓﻴﺘﺤﺪ ﺑﻪ ﻭﳛﺒﻪ ﻭﻳﻨﻤﻮ ﲝﻜﻤﺔ ﺍﻟﺮﻭﺡ‪.‬‬
‫‪ -٧٦‬ﺃﻣﱠﺎ ﲤﺎﻳُﺰ ﺃﻗﺎﻧﻴﻢ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻓﻬﻮ ﻗﺎﺋﻢ ﻛﻌﻼﻗﺔ ﺍﻵﺏ ﺑﺎﻻﺑﻦ ﻭﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪،‬‬
‫ﻷﻥ ﺟﻮﻫﺮ ﺍﻟﺜﱠﺎﻟﻮﺙ ﻫﻮ ﺃﹸﻗﻨﻮﻡ ﺍﻵﺏ ﺍﻟﺬﻱ ﻣﻨﻪ ﻳُﻮﻟﹶﺪ ﺍﻻﺑﻦ ﺃﺯﻟﻴﺎﹰ‪ ،‬ﻭﻣﻨـﻪ ﻳﻨﺒﺜـﻖ ﺍﻟـﺮﻭﺡ‬
‫ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻭﻳﺼﺒﺢ ﻟﻼﺑﻦ ﻛﻞ ﺻﻔﺎﺕ ﻭﻗﺪﺭﺍﺕ ﺍﻵﺏ ﻣﺎ ﻋﺪﺍ ﺍﻷُﺑﻮﺓ‪ ،‬ﻭﻟﻠﺮﻭﺡ ﻛﻞ ﺻﻔﺎﺕ‬
‫ﻭﻗﺪﺭﺍﺕ ﺍﻵﺏ ﻣﺎ ﻋﺪﺍ ﺍﻷُﺑﻮﺓ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﺼﺒﺢ ﻟﻶﺏ ﻛﻞ ﺻﻔﺎﺕ ﻭﻗﺪﺭﺍﺕ ﺍﻻﺑﻦ ﻣﺎ ﻋﺪﺍ‬
‫ﺍﻟﺒﻨﻮﺓ‪ ،‬ﻭﻛﻞ ﺻﻔﺎﺕ ﻭﻗﺪﺭﺍﺕ ﺍﻟﺮﻭﺡ ﻣﺎ ﻋﺪﺍ ﺍﻻﻧﺒﺜﺎﻕ‪ .‬ﻭﺑﻘﻮﻟﻨﺎ "ﻣﺎ ﻋﺪﺍ" ﻓﻨﺤﻦ ﻻ ﻧﻘـﻊ‬
‫ﰲ ﺧﻠﻂ ﻃﺒﺎﺋﻊ‪ ،‬ﺑﻞ ﻧﺘﻤﺴﻚ ﺑﺘﻤﺎﻳُﺰ ﺍﻷﻗﺎﻧﻴﻢ ﻷﻥ ﲤﺎﻳُﺰ ﺍﻷﻗﺎﻧﻴﻢ ﻫﻮ ﺳِﺮ ﺧﻼﺹ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻓﻜﻞ ﺻﻔ ٍﺔ ﺃﹸﻗﻨﻮﻣﻴﺔٍ‪ ،‬ﻭﻫﻲ ﺍﻷُﺑﻮﺓ ﻭﺍﻟﺒﻨﻮﺓ ﻭﺍﻟﺘﻘﺪﻳﺲ ﺃﻭ ﺍﻻﻧﺒﺜﺎﻕ‪ ،‬ﻫﻲ ﺻﻔﺔ ﺧﺎﺻﺔ ﺗﻌﻤـﻞ‬
‫ﻣِﻦ ﺃﺟﻞ ﺇﻋﻄﺎﺀ ﻋﻄﻴﺔ ﺧﺎﺻﺔ‪ ،‬ﻟﻜﻲ ﺗﺼﺒﺢ ﺧﺼﻮﺻﻴﺔ ﺍﻟﻌﻄﻴﺔ‪ ،‬ﻫﻲ ﺍﳍﺒﺔ ﺍﻟﱵ ﲢﻔﻆ ﲤـﺎﻳُﺰ‬
‫ﻛﻞ ﻋﻀﻮ ﰲ ﺟﺴﺪ ﺍﳌﺴﻴﺢ ﻋﻦ ﺍﻵﺧﺮ‪ ،‬ﻭﻟﻜﻲ ﻳﺒﻘﻰ ﻫﺬﺍ ﺍﻟﺘﻤﺎﻳﺰ ﻫﻮ ﺳِﺮ ﺑﻘﺎﺋﻨﺎ ﰲ ﺷﺮﻛﺔ‬
‫ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻷﻧﻨﺎ ﺳﻮﻑ ﻧﻈﻞ‪ ،‬ﻛﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﺎ ﻣُﺘﻤﺎﻳﺰﹰﺍ ﻋﻦ ﻏﲑﻩ ﻣﺜﻞ ﺃﻭ ﻋﻠﻰ ﻣﺜـﺎﻝ ﲤـﺎﻳُﺰ‬
‫ﺃﻗﺎﻧﻴﻢ ﺍﻟﺜﱠﺎﻟﻮﺙ ﻟﻜﻲ ﺗﻔﻴﺾ ﺍﶈﺒﺔ ﺍﻹﳍﻴﺔ ﻭﺗﻘﻮﺩﻧﺎ ﳓﻮ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻓﻼ ﻭﺣﺪﺓ ﺑﻼ ﲤﺎﻳُﺰ‪.‬‬
‫‪ -٧٧‬ﻭﻋﻨﺪﻣﺎ ﻧﻨﺎﻝ ﺍﻟﺘﺒﲏ‪ ،‬ﻓﻨﺤﻦ ﻧﻨﺎﻝ ﺫﺍﺕ ﺍﻟﻌﻄﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﻋﻄﻴـﺔ ﺍﻟﺒﻨـﻮﺓ‬
‫ﳛﻔﻆ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺛﺒﺎﺕ ﻛﻞ ﺇﻧﺴﺎ ٍﻥ ﰲ ﺍﻟﺘﻘﺪﻳﺲ ﻣﺘﻤﺎﻳﺰﹰﺍ ﻋﻦ ﻏﲑﻩ‪ ،‬ﺇﺫ ﻳﻨﻘـﻞ ﲤـﺎﻳُﺰ‬
‫ﺍﻷﻗﺎﻧﻴﻢ ﺇﻟﻴﻨﺎ ﻟﻜﻲ ﻳﺒﻘﻰ ﻛﻞ ﻣﻨﺎ ﻋﻀﻮﹰﺍ ﰲ ﺟﺴﺪ ﺍﳌﺴﻴﺢ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻧﻨـﺎﻝ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻷﺑﺪﻳﺔ ﰲ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﳛﻔﻆ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻛﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﺎ ﺣﻴﹰﺎ ﺇﱃ ﺍﻷﺑﺪ‪ ،‬ﻛﺎﺑﻦ ﷲ ﻋﻠـﻰ‬
‫ﻣﺜﺎﻝ ﻛﻤﺎﻝ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻳﻨﺎﻝ ﻛﻞ ﻭﺍﺣ ٍﺪ ﻣِﻦ ﺍﻟﺮﻭﺡ ﺫﺍﺕ ﲤﺎﻳُﺰ ﺍﻻﺑـﻦ ﻋـﻦ‬
‫ﺍﻵﺏ‪ ،‬ﻭﻫﻮ ﻛﻤﺎ ﻗﻠﻨﺎ ﲤﺎﻳُﺰ ﺑﻼ ﺍﻧﻔﺼﺎﻝ‪.‬‬
‫‪ -٧٨‬ﻫﻜﺬﺍ ﻳﻌﻤﻞ ﺍﻟﺜﱠﺎﻟﻮﺙ ﺍﻟﻘﺪﱡﻭﺱ‪ ،‬ﻓﻤِﻦ ﺣﻴﺎ ٍﺓ ﻭﺍﺣﺪﺓٍ‪ ،‬ﻭﲤﺎﻳُﺰ ﺃﻗﺎﻧﻴﻢ‪ ،‬ﻳُﺸﺮﹺﻙ‬
‫ﺍﳋﻠﻴﻘﺔ ﻏﲑ ﺍﻟﻌﺎﻗﻠﺔ ﰲ ﲤﺎﻳُﺰﻩ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺇﻧﻔﺮﺍﺩ ﻛﻞ ﻛﺎﺋﻦ ﺑﻌﻄﻴﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﻟﻜﻲ ﻳُﺸﺮﹺﻙ‬
‫ﺍﳋﻠﻴﻘﺔ ﺍﻟﻌﺎﻗﻠﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻨﻌﻤﺔ ﺍﻟﱵ ﻳﺘﺴﺎﻭﻯ ﻓﻴﻬﺎ ﺍﻟﻜﻞ‪ ،‬ﻓﻼ ﺗﻮﺟﺪ ﺑﻨﻮﺓ ﻧﺎﻗﺼـﺔ ﺃﻭ‬
‫ﺯﺍﺋﺪﺓ‪ ،‬ﺑﻞ ﺑﻨﻮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻻ ﺗﻮﺟﺪ ﺣﻴﺎﺓ ﺃﺑﺪﻳﺔ ﻧﺎﻗﺼﺔ ﺃﻭ ﺯﺍﺋﺪﺓ‪ ،‬ﺑﻞ ﺣﻴﺎﺓ ﺃﺑﺪﻳﺔ ﻭﺍﺣـﺪﺓ‬
‫ﳛﻔﻈﻬﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﲟﺤﺒﺘﻪ ﻟﻠﺒﺸﺮ‪.‬‬
‫‪ -٧٩‬ﻭﻋﻨﺪﻣﺎ ﻳﻨﺎﻝ ﻛﻞ ﻭﺍﺣ ٍﺪ ِﻣﱠﻨﺎ ﻣﲑﺍﺛﻪ ﺍﻟﺴﻤﺎﻭﻱ ﻣِﻦ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﳛﻔﻆ ﺍﻟﺮﻭﺡ‬
‫ﺍﻟﻘﹸﺪﺱ ﲤﺎﻳُﺰ ﻛﻞ ﺃﺑﻨﺎﺀ ﺍﷲ‪ ،‬ﺑﻮﺍﺳﻄﺔ ﺷﺮﻛﺔ ﻛﻞ ﺃﺑﻨﺎﺀ ﺍﷲ ﰲ ﲤﺎﻳُﺰ ﺍﻷﻗـﺎﻧﻴﻢ‪ ،‬ﻭﻫـﻮ ﺫﺍﺕ‬
‫ﺐ ﻟﻺﻧﺴﺎﻧﻴﺔ‪.‬‬‫ﺍﻟﺘﻤﺎﻳُﺰ ﺍﻟﺬﻱ ﺭﺃﻳﻨﺎﻩ ﰲ ﺍﻻﺑﻦ ﺍﳌﹸﺘﺠﺴﱢﺪ‪ ،‬ﻭﺍﻟﺬﻱ ﻓﻴﻪ ﻗﺪ ﻭُ ِﻫ َ‬

‫ﻻ ﺧﻼﺹ ﺑﺪﻭﻥ ﲤﺎﻳُﺰ ﺍﻷﻗﺎﻧﻴﻢ ﰲ ﺍﻟﺜﱠﺎﻟﻮﺙ‪:‬‬

‫‪ -٨٠‬ﺃﻣَﺎ ﻭﻗﺪ ﺩﺧﻠﺖ ﺑﻼﺩ ﻣﺼﺮ ﺩﻋﻮ ﹲﺓ ﺟﺪﻳﺪ ﹲﺓ ﻟﻠﺘﻮﺣﻴﺪ‪ ،‬ﺗُﻨﻜِﺮ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻓﻘـﺪ‬
‫ﺗﻌﻴﱠﻦ ﻋﻠﻴﻨﺎ ﺃ ﹾﻥ ﻧﻘﻮﻝ ﻟﻜﻞ ﺍﳌﺆﻣﻨﲔ ﺑﺎﳌﺴﻴﺢ‪ ،‬ﺇﻧﻪ ﻻ ﺧﻼﺹ ﻟﻨﺎ ﺑﺪﻭﻥ ﲤﺎﻳُﺰ ﺃﻗﺎﻧﻴﻢ ﺍﻟﺜﱠﺎﻟﻮﺙ‪.‬‬
‫ﻫﺬﻩ ﻫﻲ ﺩﻋﻮﺓ ﺇﳒﻴﻞ ﺍﺑﻦ ﺍﷲ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻟﻨﺎ‪ .‬ﻭﻛﻞ ﺍﻟـﺬﻳﻦ ﻳﻘﺒﻠـﻮﻥ ﺍﻟﺘﻮﺣﻴـﺪ‬
‫ﺍﳉﺪﻳﺪ‪ ،‬ﻫﻢ ﻳُﻨﻜﺮﻭﻥ ﻧﻌﻤﺔ ﻭﺳُﻜﲎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻛﻤﺎ ﻳﻨﻜﺮﻭﻥ ﲡﺴﱡﺪ ﺍﺑﻦ ﺍﷲ‪ ،‬ﻭﺻﻠﺒﻪ‬
‫ﻭﻗﻴﺎﻣﺘﻪ‪ ،‬ﻓﻬﺬﻩ ﺍﻹﻋﻼﻧﺎﺕ ﺍﻹﳍﻴﺔ ﻫﻲ ﺍﻟﱵ ﺃﻋﻄﺖ ﻟﻨﺎ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺜﱠﺎﻟﻮﺙ ﺍﻟﻘﺪﱡﻭﺱ‪ .‬ﻭﻧﻘـﻮﻝ‬
‫ﻟﻠﻜﻞ‪ ،‬ﻛﺸﻬﻮ ٍﺩ ﺃﹸﻣﻨﺎﺀ‪ ،‬ﺇﻧﻪ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﺍﻵﺑﺎﺀ ﱂ ﻳﻜﺘﺒﻮﺍ ﺷﻴﺌﹰﺎ ﻋﻦ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻓﺈﻧﻨﺎ‬
‫ﻭﻗﺪ ﺗﻌﻠﱠﻤﻨﺎ ﺃ ﹾﻥ ﻻ ﻧﻨﻄﻖ ﺇ ﱠﻻ ﺑﺎﳊﻖ‪ ،‬ﻭﺃ ﹾﻥ ﳓﹸﺐ ﺍﻟﻐﺮﺑﺎﺀ ﻭﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﺃ ﹾﻥ ﻻ ﻧﻠﻌﻦ ﻭﻻ ﻧﻜﺮﻩ‪،‬‬
‫ﺑﻞ ﻧﺘﻜﻠﻢ ﺑﻄﻬﺎﺭﺓ ﻗﻠﺐ ﻭﻟﺴﺎﻥ ﺣﺴﺐ ﺗﻌﻠﻴﻢ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﻓﺈﻧﻨﺎ ﻻ ﻧﻘﺒـﻞ ﻫـﺬﺍ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻷﻧﻪ ﻳُﻨﻜﺮ ﻧﻌﻤﺔ ﺍﳋﻼﺹ‪ ،‬ﻭﻳﻨﻜﺮ ﻋﻠﻴﻨﺎ ﻫﺒﺔ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳـﺔ‪ .‬ﻭﺩﺭﺍﺳـﺔ ﺍﻟﺒﺪﻋـﺔ‬
‫ﺍﻷﺭﻳﻮﺳﻴﺔ ﺗُﻌﻠﱢﻤﻨﺎ ﺃ ﱠﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻏﲑ ﺍﳌﹸﺜﻠﺚ ﻻ ﳛﻔﻆ ﻟﻺﻧﺴﺎﻥ ﺻﻮﺭﺓ ﺍﷲ ﺍﻟـﱵ ﻓﻴـﻪ‪ ،‬ﻷﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻋﺎﺵ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﱂ ﻳﺘﺸﺒﱠﻪ ﲞﺎﻟﻘﻪ‪ ،‬ﻓﻬﻮ ﻻ ﻳﻨﺎﻝ ﺇ ﱠﻻ ﻭﺟﻮﺩﹰﺍ ﻣُﺰﻳﱠﻔﹰﺎ ﻛﺎﺫﺑﹰﺎ ﻓﻴﻪ‬
‫ﺃﹸﻟﻮﻫﺔ ﻛﺎﺫﺑﺔ‪ .‬ﻭﻛﻞ ﺗﻌﻠﻴﻢ ﻋﻦ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻥ‪ ،‬ﺇﳕﺎ ﹸﳕﻴﱢﺰﻩ ﲤﻴﻴﺰﹰﺍ ﺣﻘﻴﻘﻴﹰﺎ ﲟﺎ ﻳُﻌﻠﱢﻢ ﺑـﻪ‬
‫ﻋﻦ ﺍﻟﻨﻌﻤﺔ؛ ﻷﻥ ﺍﻟﻨﻌﻤﺔ ﻫﻲ ﻬﻧﺎﻳﺔ ﻛﻞ ﺗﻌﻠﻴﻢ ﻋﻦ ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ‪ .‬ﻭﻛﻞ ﺗﻮﺣﻴﺪ ﻣﻬﻤﺎ ﻛﺎﻥ ﻻ‬
‫ﻳﻌﻠﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻦ ﻧﻌﻤﺔ ﺍﷲ ﻭﺷﺮﻛﺔ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳊﻴﺎﺓ ﺍﻹﳍﻴﺔ ﻫﻮ ﺗﻌﻄﻴﻞ ﻟﻠﺘﻮﺣﻴﺪ ﻧﻔﺴﻪ‪.‬‬
 ‫ﻭﻫﻜﺬﺍ ﻳﺆﺩﻱ ﺇﻧﻜﺎﺭ ﺍﻟﺜﺎﻟﻮﺙ ﺇﱃ ﺇﻧﻜﺎﺭ ﻛﻞ ﺗﻌﻠﻴﻢ ﻋﻦ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻳﻌﻴـﺪ ﺩﻭﺭ ﺍﻟﺸـﺮﻳﻌﺔ‬
‫ﻂ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻠﺨﻼﺹ‪ ،‬ﺑﻞ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ "ﺑﺎﻟﺸﺮﻳﻌﺔ‬ ‫ﻂ ﺑﲔ ﺍﷲ ﻭﺍﻟﻨﺎﺱ‪ ،‬ﻭﱂ ﺗُﻌ ﹶ‬ ‫ﻛﻮﺳﻴ ٍ‬
‫ﻣﻌﺮﻓﺔ ﺍﳋﻄﻴﺔ" )ﺭﻭ ‪ ،(٢٠ :٣‬ﻭﺑﺎﻟﺸﺮﻳﻌﺔ ﻣﻌﺮﻓﺔ ﺍﻟﺪﻳﻨﻮﻧﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺑﻮﻟﺲ ﺇ ﱠﻥ‬
‫ﺍﻟﻨﺎﻣﻮﺱ ﻗﺪ ﺃﹸﻋﻄِﻲ ﻟﻜﻲ ﺗﻈﻬﺮ ﻃﺒﻴﻌﺔ ﺍﳋﻄﻴﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻌﺠﺰ ﺍﻟﻨﺎﻣﻮﺱ ﻋﻦ ﺃ ﹾﻥ ﹸﳜﻠﱢﺺ ﺍﻟﺬﻳﻦ‬
‫ﳛﺎﻭﻟﻮﻥ ﺃ ﹾﻥ ﻳﻘﺘﺮﺑﻮﺍ ﺑﻪ ﻣِﻦ ﺍﷲ‪.‬‬
‫‪ -٨١‬ﺗﻮﺣﻴﺪ ﺍﻹﳒﻴﻞ ﻫﻮ ﺗﺜﻠﻴﺚ ﺃﻗﺎﻧﻴﻢ ﺍﻟﻼﻫﻮﺕ‪ ،‬ﻭﻫﻮ ﺗﻮﺣﻴﺪ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻟـﻴﺲ‬
‫ﻕ ﺑﲔ َﻣ ْﻦ ﻳﻘﻮﻝ ﺇ ﱠﻥ ﺍﻹﻧﺴﺎﻥ ﺧﺎﻟ ٌﺪ ﻋﺪﱘ‬
‫ﺗﻮﺣﻴﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﻫﺬﺍ ﻭﺫﺍﻙ‪ ،‬ﻫﻮ ﻓﺮ ٌ‬
‫ﺍﳌﻮﺕ ﺑﺎﻟﻄﺒﻴﻌﺔ‪ ،‬ﻭﺑﲔ َﻣ ْﻦ ﻳﻘﻮﻝ ﺇ ﱠﻥ ﺍﻹﻧﺴﺎﻥ ﺧﺎﻟ ٌﺪ ﻋﺪﱘ ﺍﳌﻮﺕ ﺑﺎﻟﻨﻌﻤﺔ‪ ،‬ﺃﻱ ﺑﺎﻟﺸﺮﻛﺔ ﰲ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﳍﻴﺔ‪ .‬ﻭﺧﻠﻮﺩ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻄﺒﻴﻌﺔ ‪ -‬ﺑﻔﺮﺽ ﺻﺤﺘﻪ ‪ -‬ﻳﻌﲏ ﻋﺪﻡ ﺷﺮﻛﺘﻪ ﰲ ﻃﺒﻴﻌﺔ‬
‫ﺍﷲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻌﲏ ﺃﻳﻀﹰﺎ ﺍﻟﻈﻦ ﺑﺄﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺃ ﹾﻥ ﻳﺘﺄﻟﱠﻪ ﺑﻮﺍﺳﻄﺔ ﺣﻔﻆ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﻫـﻲ ﺫﺍﺕ‬
‫ﺣﺎﻟﺔ ﺍﻻﻧﻔﺼﺎﻝ ﻋﻦ ﺍﷲ‪ .‬ﺃﻣﱠﺎ ﳓﻦ ﻓﻨﻘﻮﻝ‪ ،‬ﺇ ﱠﻥ ﺗﻮﺣﻴﺪ ﺍﻹﳒﻴﻞ ﻫﻮ ﺗﻮﺣﻴﺪ ﺣﻔﻆ ﺻﻮﺭﺓ ﺍﷲ‬
‫ﰲ ﺍﻹﻧﺴﺎﻥ ﺑﻮﺍﺳﻄﺔ ﻧﻌﻤﺔ ﺍﷲ‪.‬‬
‫‪ -٨٢‬ﻭﻛﻤﺎ ﻗﻠﻨﺎ ﻣِﻦ ﻗﺒﻞ‪ ،‬ﺇ ﱠﻥ ﺗﻮﺣﻴﺪ ﺟﻮﻫﺮ ﺍﻟﻼﻫﻮﺕ‪ ،‬ﻭﲤﺎﻳُﺰ ﺍﻷﻗﺎﻧﻴﻢ ﻫﻮ ﺳﺒﺐ‬
‫ﺹ ﺃﺑﺪﻱ ﻟﻨﺎ‪ ،‬ﻷﻧﻨﺎ ﻧﺆﻣﻦ ﺃﻧﻨﺎ ﻧﻨﺎﻝ ﺫﺍﺕ ﺻﻮﺭﺓ ﺍﳌﺴﻴﺢ‪ ،‬ﺁﺩﻡ ﺍﳉﺪﻳﺪ ﺍﻟﱵ ﻳُﻌﻴﺪ ﺧﻠﻘﺘﻬﺎ‬ ‫ﺧﻼ ﹴ‬
‫ﻓﻴﻨﺎ‪ ،‬ﺍﳌﺴﻴﺢ ﻧﻔﺴﻪ ﻭﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻓﻨﻜﻮﻥ ﺣﻘﹰﺎ ﺻﻮﺭﺓ ﺍﷲ ﺍﻟﻜﻠﻤﺔ ﺍﳌﹸﺘﺠﺴﱢﺪ ﺍﻟﱵ ﻳُﻌﻴـﺪ‬
‫ﺭﺳﻢ ﺣﺪﻭﺩﻫﺎ ﺍﳌﺘﻤﺎﻳﺰﺓ ﰲ ﻛﻞ ﻭﺍﺣ ٍﺪ ﻣِﻦ ﺍﳌﺆﻣﻨﲔ ﺭﻭﺡ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﺃﻣﱠﺎ ﺍﻟﺘﻮﺣﻴﺪ ﺑﻼ‬
‫ﺛﺎﻟﻮﺙ‪ ،‬ﻓﻬﻮ ﺗﻌﻠﻴ ٌﻢ ﻳﻨﻔﻲ ﺣﻴﺎﺓ ﺍﻟﺸﺮﻛﺔ‪ ،‬ﻷﻧﻨﺎ ﻻ ﳕﻠﻚ ﺃ ﹾﻥ ﻧﺸﺘﺮﻙ ﰲ ﺍﳊﻴﺎﺓ ﺍﻹﳍﻴﺔ ﺇ ﱠﻻ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻣﺎ ﻫﻮ ﻣﺘﻤﺎﹺﻳﺰٌ‪ ،‬ﻭﻣُﻌﹶﻠ ٌﻦ ﰲ ﺍﷲ‪ ،‬ﻭﻟﻪ ﺃﺻﻞ )ﺟﺬﺭ( ﰲ ﺍﻹﻧﺴـﺎﻥ‪ ،‬ﺃﻱ‬
‫ﺻﻮﺭﺓ ﺍﷲ‪ .‬ﻭﺇﺫﺍ ﻗﹸﻠﻨﺎ ﺇ ﱠﻥ ﺍﷲ ﻭﺍﺣﺪٌ‪ ،‬ﻭﺗﻮﻗﻔﻨﺎ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﺃﺿﻔﻨﺎ ﺇﻟﻴﻬﺎ ﻛﻞ ﺍﻟﺼﻔﺎﺕ‬
‫ﻭﺍﻷﲰﺎﺀ ﺍﳊﺴﻨﺔ‪ ،‬ﻓﺈﻧﻨﺎ ﳒﺪ ﺃﻬﻧﺎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻻ ﺗُﻌﻠِﻦ ﻟﻨﺎ ﺷﺮﻛﺔ ﻣﺘﻤﺎﻳﺰﺓ ﰲ ﺍﳊﻴﺎﺓ ﺍﻹﳍﻴـﺔ‪.‬‬
‫ﻓﻘﺪ ﻧﻜﻮﻥ ﺭﲪﺎﺀ‪ ،‬ﻭﺣﻜﻤﺎﺀ ﻣﺜﻞ ﺍﷲ‪ ،‬ﻭﻧﺘﺸﺒﻪ ﺑﻪ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﻧﺴﺘﻄﻴﻊ‪ ،‬ﻭﻟﻜـﻦ ﻫـﺬﺍ‬
‫ﳜﺘﻠﻒ ﻋﻦ ﺷﺮﻛﺘﻨﺎ ﰲ ﺑﻨﻮﺓ ﺍﻻﺑﻦ‪ ،‬ﻷﻥ ﺭﲪﺔ ﺍﷲ ﻣُﻌﻠﹶﻨ ﹲﺔ ﰲ ﺍﻟﻐﻔﺮﺍﻥ ﻭﺍﻟﺘﻐﺎﺿﻲ ﻋﻦ ﺧﻄﺎﻳﺎ‬
‫ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻫﻮ ﺃﻣ ٌﺮ ﲪﻴﺪ ﻭﺟﻴﺪ‪ ،‬ﻭﻟﻜﻨﻪ ﺃﻗﻞ ﻣِﻦ ﺍﻟﺒﻨﻮﺓ‪ ،‬ﻷﻥ ﺍﻟﺮﲪﺔ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﻏﲑﻫﺎ ﻣِـﻦ‬
 ‫ﺍﻟﺼﻔﺎﺕ ﻳﻨﺘﻬﻲ ﻋﻤﻠﻬﺎ ﺑﻌﺪ ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ‪ ،‬ﺃﻣﱠﺎ ﺍﻟﺒﻨﻮﺓ‪ ،‬ﻓﻬﻲ ﻻ ﺗﻨﺘﻬﻲ ﺑﻌﺪ ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ‪ ،‬ﺑﻞ‬
‫ﺗﺒﻘﻰ ﻣﻐﺮﻭﺳ ﹰﺔ ﰲ ﺍﶈﺒﺔ ﺍﻹﳍﻴﺔ‪ .‬ﳓﻦ ﳓﺘﺎﺝ ﺇﱃ ﺣﻜﻤﺔ ﺍﷲ ﻟﻜﻲ ﻧُﺪﺭﹺﻙ ﺍﳋﲑ‪ ،‬ﻭﻧﺒﺘﻌﺪ ﻋﻦ‬
‫ﺍﻟﺸﱠﺮ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺒﻨﻮﺓ ﻫﻲ ﻋﻼﻗ ﹲﺔ ﺧﺎﺻ ﹲﺔ ﲟﻦ ﻫﻮ ﺁﺏٌ‪ ،‬ﳒﺪ ﰲ ﺃﹸﺑﻮﺗﻪ ﻭﺑﻨﻮﺓ ﺍﺑﻨﻪ ﺃﻋﻈﻢ ﺇﻋﻼ ٍﻥ‬
‫ﻋﻦ ﺍﶈﺒﺔ‪ ،‬ﻭﻋﻦ ﺍﻟﻌﻼﻗﺔ ﺍﳋﺎﺻﺔ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﻵﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﻭﺡ‪ ،‬ﻫﺬﺍ ﻳﻜﺸﻒ ﻟﻨﺎ ﻋـﻦ‬
‫ﻱ ﳚﻌﻞ ﻋﻼﻗﺘﻨﺎ ﺑﺎﷲ ﻋﻼﻗ ﹰﺔ ﺑﺬﺍﺕ ﺍﷲ‪ ،‬ﻭﻟﻴﺲ ﺑﺼﻔﺎﺗﻪ‬ ‫ﺺ ﺿﺮﻭﺭ ٌ‬
‫ﲤﺎﻳُﺰ ﺍﻷﻗﺎﻧﻴﻢ‪ ،‬ﻷﻧﻪ ﲣﺼﻴ ٌ‬
‫ﻓﻘﻂ‪ .‬ﻓﺎﻟﺮﲪﺔ ﺻﻔ ﹲﺔ ﻋﺎﻣ ﹲﺔ ﻻ ﺗﺒﲏ ﻋﻼﻗ ﹰﺔ ﺷﺨﺼﻴ ﹰﺔ ﺫﺍﺗﻴ ﹰﺔ ﲡﻮﺩ ﻓﻴﻬﺎ ﺍﻟـﺬﺍﺕ ﲟـﺎ ﲤﻠﻜـﻪ‬
‫ﻛﺸﺨﺺﹴ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳉﻮﺩ ﻫﻮ ﺫﺍﺗﻪ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ‪ .‬ﳓﻦ ﻧﺸﺘﺮﻙ ﰲ ﺍﳊﻴﺎﺓ ﺍﻹﳍﻴﺔ‬
‫ﺍﳌﺘﺄﻗﻨﻤﺔ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﳊﻴﺎﺓ ﺍﻹﳍﻴﺔ ﻏﲑ ﺍﳌﺘﺄﻗﻨﻤﺔ)‪ .(١‬ﻭﻫﻜﺬﺍ ﺭﲪﺔ ﺍﷲ ﻫﻲ ﺭﲪﺔ ﺍﻵﺏ ﺍﳌﻌﻠﻨﺔ‬
‫ﰲ ﺍﺑﻨﻪ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﺃﻱ ﺃﻬﻧﺎ ﻋﻼﻗ ﹲﺔ ﺷﺨﺼﻴ ﹲﺔ )ﺃﹸﻗﻨﻮﻣﻴﺔ( ﺑـﲔ ﺍﻵﺏ ﻭﺍﻻﺑـﻦ ﻭﻣُﻌﻠﹶﻨـ ﹲﺔ‬
‫ﻟﻠﺨﻠﻴﻘﺔ‪ .‬ﻭﻫﻜﺬﺍ ﺳﺎﺋﺮ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﻫﻲ ﻣُﻌﻠﹶﻨ ﹲﺔ ﻣِﻦ ﺃﹸﻗﻨﻮ ﹴﻡ ﻣِﻦ ﺃﻗﺎﻧﻴﻢ ﺍﻟﺜﱠـﺎﻟﻮﺙ‪ .‬ﺃﻣﱠـﺎ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﺑﺪﻭﻥ ﺛﺎﻟﻮﺙ‪ ،‬ﻓﻬﻮ ﺗﻮﺣﻴ ٌﺪ ﻋﺎﻡٌ‪ ،‬ﻻ ﺗﻮﺟﺪ ﻓﻴﻪ ﻋﻼﻗﺔ ﺷﺨﺼﻴﺔ ﺑﲔ ﺍﷲ ﻭﺍﻟﺒﺸـﺮ‪،‬‬
‫ﻭﻻ ﻳﻮﺟﺪ ﻓﻴﻪ ﺗﻌﻠﻴﻢ ﻋﻦ ﻣﻜﺎﻧﺔ ﻭﻣﺼﲑ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﻘﻮﻡ ﻓﻴـﻪ ﺍﻟﺸـﺮﻳﻌﺔ ﺑـﺪﻭﺭ‬
‫ﺍﻟﻮﺳﻴﻂ ﻷﻥ ﺍﻟﺸﺮﻳﻌ ﹶﺔ ﺑﺪﻭﺭﻫﺎ‪ ،‬ﻫﻲ ﻋﻼﻗ ﹲﺔ ﻏﲑ ﺷﺨﺼﻴ ٍﺔ ﻻ ﺗُﻌﻄﻲ ﻣﻜﺎﻧ ﹰﺔ ﻟﻺﻧﺴﺎﻥ ﻋﻨـﺪ‬
‫ﺍﷲ‪ ،‬ﻭﻻ ﺗﺴﻤﺢ ﻟﻪ ﺑﺎﻟﻨﻤﻮ ﺇﱃ ﻏﺎﻳﺔ ﻭﺟﻮﺩﻩ‪ ،‬ﻷﻬﻧﺎ ﻗﺎﺻﺮ ﹲﺓ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﺸﱠﺮ‪.‬‬

‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺜﱠﺎﻟﻮﺙ ﻭﺍﻟﺼﻼﺓ‪:‬‬

‫‪ -٨٣‬ﺇﻧﲏ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ‪ ،‬ﺃﻛﺘﻔﻲ ﺑﺄﻥ ﺃﹸﺫﻛﱢﺮﻛﻢ ﲟﺎ ﲢﺪﺛﻨﺎ ﻓﻴﻪ ﺑﻌﺪ ﻋﻴﺪ ﻗﻴﺎﻣﺔ‬
‫ﺍﻟﺮﺏ‪ ،‬ﻭﰲ ﺍﺟﺘﻤﺎﻋﻨﺎ ﻣﻊ ﺍﻹﺧﻮﺓ ﺑﺄﻥ ﺻﻼﺗﻨﺎ ﺣﺴﺐ ﺇﳒﻴﻞ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻫﻲ ﺩﻋﻮ ﹲﺓ‬
‫ﻟﻠﻨﻤﻮ‪ ،‬ﻭﺩﻋﻮ ﹲﺓ ﻟﺘﺠﻠﻲ ﺍﳉﺴﺪ ﻭﺍﻟﺮﻭﺡ ﺑﺎﻟﻨﻌﻤﺔ‪ ،‬ﻟﻜﻲ ﻧﺼﺒﺢ ﻣﺜﻞ ﺭﺑﻨﺎ ﻧﻔﺴﻪ‪ ،‬ﻛﺎﺋﻨﹰﺎ ﻧﻮﺭﺍﻧﻴﹰﺎ‬
‫ﲰﺎﻭﻳﹰﺎ ﻳﺮﺗﻔﻊ ﻣِﻦ ﺭﺗﺒﺔ ﺁﺩﻡ ﺍﻷﻭﱠﻝ ﺇﱃ ﺭﺗﺒﺔ ﺁﺩﻡ ﺍﻷﺧﲑ‪.‬‬
‫ﻭﺍﻟﺼﻼﺓ ﻫﻲ ﲢ ﱡﻮ ﹲﻝ ﺩﺍﺧﻠ ٌﻲ ﰲ ﺍﻟﻘﻠﺐ ﻭﰲ ﺍﳉﺴﺪ ﻟﻜﻲ ﻳﺮﺗﻔﻊ ﺇﱃ ﺫﺍﺕ ﻋـﺮﺵ‬

‫)‪ (١‬ﻳﻮﺟﺪ ﻓﺮﻕ ﺑﲔ ‪ enhypostasia‬ﺍﳌﺘﺄﻗﻨﻢ‪ ،‬ﺃﻭ ﰲ ﺍﻷﻗﻨﻮﻡ ﻭﺑﲔ ‪ anhypostasia‬ﻏﲑ ﺍﳌﺘﺄﻗﻨﻢ‪ ،‬ﻭﺣﺮﻑ ﺍﻟﻨﻔﻲ‬
‫ﺍﻟﻴﻮﻧﺎﱐ ‪ ،a‬ﻫﻮ ﺍﻟﻔﺮﻕ ﺍﻟﻮﺣﻴﺪ ﺑﲔ ﺍﻟﻜﻠﻤﺘﲔ‪ .‬ﻭﻗﺪ ﻇﻬﺮﺕ ﻛﻠﺘﺎ ﺍﻟﻜﻠﻤﺘﲔ ﺃﺛﻨﺎﺀ ﺍﳊﻮﺍﺭ ﻗﺒﻞ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﺒﺪﻋﺔ ﺍﻟﻨﺴﻄﻮﺭﻳﺔ‪.‬‬
 ‫ﺏ ﺇﻥ َﻣ ْﻦ ﻳﻐﻠﺐ ﰲ ﻫﺬﻩ ﺍﳊﺮﺏ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﺳﻮﻑ ﻳﻨﺎﻝ ﻋﺮﺷـﹰﺎ‬ ‫ﺍﺑﻦ ﺍﷲ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﻟﺮ ُ‬
‫ﻣﺜﻞ ﺍﻟﻌﺮﺵ ﺍﻟﺬﻱ ﺃﻋﺪﱠﻩ ﺍﻵﺏ ﻟﻼﺑﻦ )ﺭﺅ ‪ .(٢١ :٣‬ﻭﺻﻼﺗﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﺗُﺆﺳﱠﺲ ﻋﻠﻰ ﺗﻮﺣﻴﺪ ﺫﺍﺕ ﺍﷲ ﻓﻘﻂ‪ ،‬ﻷﻥ ﻛﻠﻤﺔ ﺫﺍﺕ ﻭﺟﻮﻫﺮ ﻭﺳﺎﺋﺮ ﺍﻟﺼـﻔﺎﺕ ﺍﻹﳍﻴـﺔ‬
‫ﻣﻬﻤﺎ ﻛﺎﻧﺖ‪ ،‬ﺗﻔﻘﺪ ﺃﳘﻴﺘﻬﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﺟﻮﻫﺮ ﻭﺫﺍﺕ ﺍﷲ ﺃﻗﺎﻧﻴﻢ ﺍﻟﺜﱠﺎﻟﻮﺙ؛ ﻷﻥ ﺍﻷﻗﺎﻧﻴﻢ‬
‫ﺕ ﺷﺨﺼﻴﺔ( ﺃﻣﱠﺎ ﺍﳉـﻮﻫﺮ‬ ‫ﺗُﻌﻠِﻦ ﺻﻔﺎﺕ ﺍﷲ )ﺃﻱ ﺃﻥ ﺍﻷﺷﺨﺎﺹ ﻳﻌﻠﻨﻮﻥ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻛﺼﻔﺎ ٍ‬
‫ﺏ ﺃ ﹾﻥ‬‫ﺃﻭ ﺍﻟﺬﺍﺕ ﺑﺪﻭﻥ ﺃﻗﺎﻧﻴﻢ‪ ،‬ﻓﻬﻮ ﻻ ﻳُﻌﻠِﻦ ﺷﻴﺌﹰﺎ ﺣﱴ ﻋﻦ ﺍﶈﺒﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﻣﻄﻠﻮ ٌ‬
‫ﻧﺘﻜﻠﻢ ﻋﻦ ﺍﶈﺒﺔ ﺑﺸﻜﻞ ﻋﺎﻡ )ﳎﺮﺩ(‪ ،‬ﺑﻞ ﻋﻦ ﳏﺒﺔ ﻳﻮﺣﻨﺎ ﻭﳏﺒﺔ ﺑﻮﻟﺲ‪ ،‬ﻭﻟﺬﻟﻚ ﺇﺫﺍ ﺃﺭﺩﻧﺎ‬
‫ﺺ‬‫ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ ﻣﺴﺘﻮﻳﺎﺕ ﺍﶈﺒﺔ‪ ،‬ﻓﺈﻥ ﺍﳌﻘﺎﺭﻧ ﹶﺔ ﻻ ﲡﻮﺯ ﺑﺪﻭﻥ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﻟﺪﻳﻨﺎ ﳏﺒ ﹸﺔ ﺷـﺨ ﹴ‬
‫ﺺ ﺁﺧﺮ‪ .‬ﻭﻫﻜﺬﺍ ﳓﻦ ﻧﺘﻜﻠﻢ ﻋﻦ ﳏﺒﺔ ﺍﻵﺏ ﻭﳏﺒـﺔ ﺍﻻﺑـﻦ‬ ‫ﻣﻌﲔ‪ُ ،‬ﺗﻘﹶﺎﺭﻥ ﻣﻊ ﳏﺒﺔ ﺷﺨ ﹴ‬
‫ﻭﺭﻭﺡ ﺍﶈﺒﺔ‪ ،‬ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ )ﺭﻭ ‪ .(٥ :٥‬ﻭﻣِﻦ ﻫﺬﺍ ﻧُﺪﺭﹺﻙ ﺃ ﱠﻥ ﺍﻟﺼﻼﺓ ﻟﻺﻟﻪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻫﻲ‬
‫ﺽ ﻭﻭﺍﺟﺐٌ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺼﻼﺓ ﻟﻠﺜﺎﻟﻮﺙ ﻭﰲ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ ،‬ﻫﻲ ﺣﻴﺎ ﹲﺓ ﺗﻨﻤﻮ ﺻﺎﻋﺪ ﹰﺓ ﳓﻮ ﳎـﺪ‬ ‫ﻓﺮ ٌ‬
‫ﺫﺍﻙ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻧﺎ ﺣﻴﺎﺗﻪ ﻟﻜﻲ ﺗُﺼﺒﺢ ﻣﺜﺎ ﹰﻻ )ﻣﻨﻬﺠﹰﺎ( ﻟﻠﺼﻼﺓ‪ .‬ﻭ َﻣ ْﻦ ﻳُﺼﻠﻲ ﻹﻟﻪ ﻭﺍﺣﺪٍ‪ ،‬ﻻ‬
‫ﳜﹸﻄﺊ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺒﻘﻰ ﰲ ﻣﻜﺎﻧﻪ ﺍﻟﺬﻱ ﲢﺪﺩﻩ ﺍﻟﺸﺮﻳﻌﺔ ﻻ ﻳﻨﻤﻮ‪ ،‬ﻭﻟﻜﻦ َﻣ ْﻦ ﻳُﺼﻠﻲ ﻟﻶﺏ ﰲ‬
‫ﺍﺑﻨﻪ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻭﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻳﻨﺎﻝ ﺫﺍﺕ ﺍﻟﻌﻼﻗﺔ ﺍﻟﱵ ﺑﲔ ﺃﻗﺎﻧﻴﻢ ﺍﻟﺜﱠﺎﻟﻮﺙ‪ .‬ﻭﻷﺟـﻞ‬
‫ﺫﻟﻚ ﺍﻟﺴﺒﺐ ﻋﻴﻨﻪ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺑﻮﻟﺲ‪" :‬ﻭﻷﻧﻜﻢ ﺃﺑﻨﺎﺀ ﺃﺭﺳﻞ ﺍﷲ ﺭﻭﺡ ﺍﺑﻨﻪ ﺇﱃ ﻗﻠـﻮﺑﻜﻢ‬
‫ﺻﺎﺭﺧﹰﺎ ﺃﺑﱠﺎ ﺃﻳﻬﺎ ﺍﻵﺏ" )ﻏﻼ ‪.(٤ :٤‬‬
‫‪ِ -٨٤‬ﻟﻨُﺼ ﱢﻞ ﰲ ﺍﻻﺑﻦ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ؛ ﻷﻥ ﺃﻳﺔ ﺻﻼﺓ ﻟﻴﺴﺖ ﻓﻴﻪ ﻫـﻮ‪ ،‬ﺃﻱ‬
‫ﺑﺎﲰﻪ‪ ،‬ﻫﻲ ﺻﻼ ﹲﺓ ﺑﺎﻃﻠﺔﹲ‪ ،‬ﻗﺪ ﺗﻌﻮﺩ ﺑﻨﻔ ﹴﻊ ﻣﺆﻗﺖٍ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻻ ﲢﻤﻞ ﻭﻋﺪ ﺍﻟﻨﻤﻮ ﻭﺍﻟﺸﺮﻛﺔ ﻣﻊ‬
‫ﺖ ﺭﺳﺎﻟ ﹰﺔ ﻟﻸﺏ ﺍﳌﹸﺘﻮﺣﱢﺪ ﺗﻴﻤﻮﺛﺎﻭﺱ ﻋﻦ ﺷﻔﺎﻋﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸـﺪﺱ‪،‬‬
‫ﺍﻵﺏ ﰲ ﺍﺑﻨﻪ‪ .‬ﻭﻗﺪ ﻛﺘَﺒ ُ‬
‫ﻭﻗﺒﻠﻬﺎ ﺭﺳﺎﻟ ﹲﺔ ﺃﹸﺧﺮﻯ ﻟﻺﺧﻮﺓ ﺣﻮﻝ ﻧﻔﺲ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﻛﻼﳘﺎ ﻳُﻠﺨﱢﺺ ﺗﻌﻠﻴﻢ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻫﻮ‬
‫ﺇﻧﻨﺎ ﻧﺴﺘﻠﻢ ﺍﻟﺼﻼﺓ ﻣِﻦ ﺍﷲ ﻧﻔﺴﻪ‪ ،‬ﻭﻣِﻦ ﺍﷲ ﻧﻨﺎﻝ ﺍﻟﻌﻮﻥ ﻭﺍﻟﻨﻌﻤﺔ ﻟﻜﻲ ﻧﺪﺧﻞ ﻫﺬﺍ ﺍﳍﻴﻜـﻞ‬
‫ﺍﻟﺴﻤﺎﺋﻲ ﺍﳌ ﹸﻘﺪﱠﺱ‪ ،‬ﺃﻱ ﺍﻟﺼﻼﺓ‪ ،‬ﻟﻜﻲ ﻧﺼﲑ ﺃﺑﻨﺎﺀ ﻟﻶﺏ ﻣﺸﺘﺮﻛﲔ ﰲ ﺑﻨﻮﺓ ﺍﺑﻨـﻪ ﻳﺴـﻮﻉ‬
‫ﺍﳌﺴﻴﺢ‪.‬‬
 ‫ﺧﺎﲤﺔ‪:‬‬
‫‪ -٨٥‬ﺃﺗﻮﺳﻞ ﺇﱃ ﺍﻵﺏ ﺍﻟﺴﻤﺎﻭﻱ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻧﺎ ﺣﻴﺎﺓ ﺍﺑﻨﻪ ﻟﻜﻲ ﳓﻴﺎ ﺑﻪ ﻭﻓﻴﻪ‪ ،‬ﺃ ﹾﻥ‬
‫ﻳﻜﻮﻥ ﻟﻨﺎ ﻓﺮﺡ ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳﺪﺓ ﺑﺎﻟﺜﱠﺎﻟﻮﺙ ﺍﻟ ﹸﻘﺪﱡﻭﺱ‪ ،‬ﻭﺃ ﹾﻥ ﻻ ﻧﺘﺰﻋﺰﻉ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺍﻟـﺬﻱ‬
‫ﻧﺴﲑ ﻓﻴﻪ‪ ،‬ﺃﻭ ﳓﻴﺪ ﻋﻨﻪ ﻷﻧﻪ ﻃﺮﻳﻖ ﺍﻟﻘﺪﻳﺴﲔ‪ ،‬ﻭﻷﻧﻪ ﺫﺍﺕ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺭﲰﻪ ﻟﻨـﺎ ﺭﺑﻨـﺎ‬
‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻧﻔﺴﻪ‪ ،‬ﺍﻟﺬﻱ ﻗﺎﻝ‪" :‬ﺃﻧﺎ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ")‪) (١‬ﻳﻮﺣﻨـﺎ ‪:١٤‬‬
‫‪.(٦‬‬
‫ﺻﻔﺮﻭﻧﻴﻮﺱ ﻳﺴﺄﻝ ﺑﺮﻛﺔ ﺻﻠﻮﺍﺗﻜﻢ‪.‬‬

‫)‪ (١‬ﺣﺴﺐ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻘﺒﻄﻴﺔ‪.‬‬

 ‫ﻣﻠﺤﻖ)‪:(١‬‬
‫ﺗﺎﺭﻳﺦ ﻭﺃﺳﺒﺎﺏ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﻛﻠﻤﱵ ﺟﻮﻫﺮ ﻭﺃﹸﻗﻨﻮﻡ‬
‫ﻋﻨﺪ ﺍﻵﺑﺎﺀ‬

‫ﺃﻭ ﹰﻻ‪ :‬ﻛﻠﻤﺔ ﺃﹸﻗﻨﻮﻡ ‪ Hypostasis‬‬

‫ﻒ ﻟﻠﻜﻠﻤﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ "ﻗﻨﻮﻣﺎ"‪ ،‬ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﻴﻮﻧﺎﻧﻴـﺔ ﺷـﺎﺋﻌﺔ‬
‫ﻛﻠﻤﺔ ﺃﹸﻗﻨﻮﻡ ﻫﻲ ﲢﺮﻳ ٌ‬
‫ﺟﺪﹰﺍ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻘﺪﱘ‪ .‬ﺍﺳﺘﺨﺪﻣﺖ ﰲ ﺍﻟﻄﺐ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬
‫ﺍﺳﺘﺨﺪﻣﻬﺎ ﺃﺑﻮﻗﺮﺍﻁ ﻣﺆﺳﱢﺲ ﺍﻟﻄﺐ ﺍﻟﻴﻮﻧﺎﱐ ﺍﻟﻘﺪﱘ ﰲ ﻭﺻﻒ ﺇﺻﺎﺑﺎﺕ ﺍﻟﻌﻤـﻮﺩ‬
‫ﺍﻟﻔﻘﺮﻱ‪ ،‬ﻋﻨﺪﻣﺎ ﻳﻌﺠﺰ ﻋﻦ ﺃ ﹾﻥ "ﻳﺪﻋﱢﻢ" ﻗﺪﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﳊﺮﻛﺔ‪ .‬ﻓﺎﻟﻌﺎﻣﻮﺩ ﺍﻟﻔﻘﺮﻱ ﻫﻮ‬
‫ﺍﻟﺪﻋﺎﻣﺔ‪ ،‬ﺃﻭ ‪.Support‬‬
‫ﻭﺍﺳﺘﺨﺪﻣﻬﺎ ﺃﺭﺳﻄﻮ ﰲ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﱵ ﺗﺴﲑ ﻋﻠﻰ ﺃﺭﺑﻌـﺔ ﺃﺭﺟـﻞ‪،‬‬
‫ﻭﺗﺴﺘﺨﺪﻡ ﺍﻷﻃﺮﺍﻑ ﺍﻷﻣﺎﻣﻴﺔ ﻟﻜﻲ ﺗﺪﻋﻢ ﺣﺮﻛﺔ ﺍﻟﺮﺟﻠﲔ ﺍﳋﻠﻔﻴﺘﲔ‪.‬‬
‫ﻭﺍﺳﺘُﺨﺪِﻣﺖ ﲟﻌﲎ ﺍﻟﺮﻭﺍﺳﺐ ﺍﻟـﱵ ﺗﺘﻜـﻮﻥ ﺑﻌـﺪ ﺍﺳـﺘﻘﺮﺍﺭ ﺍﻟﺴـﻮﺍﺋﻞ‪ ،‬ﺃﻱ‬
‫‪.Sediment‬‬
‫ﻭﰲ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﻋﻠﻰ ﻳﺪ ﺍﻟﺮﻭﺍﻗﻴﲔ ﺻﺎﺭ ﺍﻻﺳﻢ ‪ Hypostasis‬ﻳﻌﲏ "ﺍﻟﻜﻴﺎﻥ"‪،‬‬
‫ﺃﻭ "ﺍﻟﻮﺟﻮﺩ"‪ ،‬ﻭﺍﺷُﺘﻖ ﻣﻦ ﺍﻻﺳﻢ‪ ،‬ﺍﻟﻔﻌﻞ ﲟﻌﲎ "ﻳﻮﺟﺪ"‪ ،‬ﺃﻭ "ﻳﻜﻮﻥ"‪ .‬ﻭﺗﻄﻮﺭ ﺍﳌﻌﲎ ﻣـﻦ‬

‫)‪ (١‬ﺃﹸﺧﺬ ﻫﺬﺍ ﺍﳌﹸﻠﺤﻖ ﻋﻦ ﻛﺘﺎﰊ "ﺍﻟﺜﺎﻟﻮﺙ" ﻭ"ﺍﻟﻮﺟﻮﺩ ﺷﺮﻛﺔ" ﻟﻸﺳﻘﻒ ﻳﻮﺣﻨﺎ ﺯﻳﺰﻳﻮﻻﺱ‪ ،‬ﺑﺘﺼﺮﻑ‪.‬‬
 ‫ﳎﺮﺩ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺃﻭ ﺍﻟﻜﻴﻨﻮﻧﺔ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻔﻌﻠﻲ‪ ،‬ﺃﻭ ﺍﳊﻘﻴﻘﻲ‪.‬‬
‫ﻭﰲ ﺍﻷﺩﺏ ﺻﺎﺭ ﺍﻻﺳﻢ ﻳﻌﲏ ﺍﻟﻮﺟﻮﺩ ﺍﳊﻘﻴﻘﻲ ﺧﻠﻒ‪ ،‬ﺃﻭ ﺍﻟﻜﺎﻣﻦ ﻭﺭﺍﺀ ﻣﺎ ﻫـﻮ‬
‫ﻣﻨﻈﻮﺭ‪.‬‬

‫ﺍﻟﺘﺮﲨﺔ ﺍﻟﺴﺒﻌﻴﻨﻴﺔ‪:‬‬
‫ﻭﺭﺩ ﺍﻻﺳﻢ ﺣﻮﺍﱄ ﻋﺸﺮﻳﻦ ﻣﺮﺓ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﻫﻮ ﺗﺮﲨﺔ ﳌﺎ ﻳﻘﺮُﺏ ﻣﻦ ﺍﺛﻨﱵ‬
‫ﻋﺸﺮﺓ ﻛﻠﻤﺔ ﻋﱪﺍﻧﻴﺔ‪ .‬ﺇ ﱠﻥ ﻣﺎ ﳚﺐ ﺃ ﹾﻥ ﻧـﺮﺍﻩ ﻫﻨـﺎ‪ ،‬ﻫـﻮ ﻛﻴـﻒ ﲢﻮﱠﻟـﺖ ﺍﻟﻜﻠﻤـﺔ‬
‫‪ Hypostasis‬ﺇﱃ "ﺍﻟﺸﻲﺀ ﺍﳋﺎﺹ ﺍﻟﺬﻱ ﳝﻠﻜﻪ ﺍﻟﺒﺸﺮ"‪ ،‬ﻛﻤﺎ ﰲ ﺍﺳﺘﻴﻼﺀ ﺍﳌـﺪﻳﺎﻧﻴﲔ‬
‫ﻋﻠﻰ ﻛﻞ ﻣﺎ ﳜﺺ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺣﱴ ﺃﻬﻧﻢ ﱂ ﻳﺘﺮﻛﻮﺍ ﳍـﻢ ﺷـﻴﺌﹰﺎ‪ .‬ﻓﺤﺴـﺐ ﺍﻟﺴـﺒﻌﻴﻨﻴﺔ‬
‫"‪ ،"‬ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﺣﻮﱠﻝ ﺍﻟﻜﻠﻤﺔ ﺇﱃ ﻣـﺎ ﻫـﻮ‬
‫ﺐ ﻣﻌﲔ‪.‬‬‫ﺧﺎﺹ‪ ،‬ﺃﻱ ﻣﺎ ﳝﻠﻜﻪ ﺇﻧﺴﺎ ٍﻥ ﻣﻌﲔ‪ ،‬ﺃﻭ ﺷﻌ ﹴ‬
‫ﻭﻷﻥ ﺍﻟﻜﻠﻤﺔ ﺗﻌﲏ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﻭﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻟﺬﻟﻚ ﺗَﺮﲨَﺖ ﺍﻟﺴـﺒﻌﻴﻨﻴﺔ‬
‫ﻧﺺ ﺣﺰﻗﻴﺎﻝ ‪ ١١ :٢٦‬ﺇﱃ "ﻭﺗﺴﻘﻂ ﺍﻷﻋﻤﺪﺓ ﺍﻟﻘﻮﻳﺔ"‪ ،‬ﺃﻱ ﺗﺴﻘﻂ ﺍﻟﻘـﻮﺓ‪ ،‬ﺃﻭ ﻋﻨﺼـﺮ‬
‫ﺍﻟﻘﻮﺓ‪ ،‬ﺃﻭ ﻗﺎﻋﺪﺓ ﺍﻟﻘﻮﺓ‪ .‬ﻭﻛﺬﻟﻚ ﰲ ﻋﺒﺎﺭﺓ ﻧُﻌﻤﻰ ﻟﺮﺍﻋﻮﺙ‪ :‬ﻟﻴﺲ ﻟﺪﻳﻬﺎ ﺭﺟـﺎﺀ‪ ،‬ﺃﻱ ﻻ‬
‫ﻳﻮﺟﺪ ﻟﺪﻳﻬﺎ ﻭﺟﻮﺩ ﻟﻠﺮﺟﺎﺀ ﺑﺎﳌﺮﺓ )ﺭﺍ ‪.(١٢ :١‬‬

‫ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪:‬‬
‫ﺃﻫﻢ ﺍﺳﺘﻌﻤﺎﻻﺕ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪ ،‬ﻫﻮ ﻧﺺ ﻋﺐ ‪٣ :١‬؛ ﻷﻥ ﺍﻻﺑﻦ ﻫـﻮ "ﺭﺳـﻢ‬
‫ﺟﻮﻫﺮ‪ ،‬ﺃﻭ )ﺃﹸﻗﻨﻮﻡ( ﺍﻵﺏ"‪ ،‬ﺃﻱ ﺭﺳﻢ ﺍﻟﻮﺟﻮﺩ ﺍﻹﳍﻲ‪ ،‬ﺃﻭ ﺍﻟﻜﻴﻨﻮﻧﺔ ﺍﻹﳍﻴﺔ‪.‬‬
‫ﻭﺃﻳﻀﹰﺎ ﻧﺺ ﻋﺐ ‪ ١ :١١‬ﺍﻹﳝﺎﻥ ﻫﻮ ﺟﻮﻫﺮ ﺍﻟﺮﺟﺎﺀ‪ ،‬ﺃﻭ ﻛﻴﻨﻮﻧﺔ ﺍﻟﺮﺟﺎﺀ ﺣﺴﺐ‬
‫ﺍﻷﺻﻞ ﺍﻟﻴﻮﻧﺎﱐ‪:‬‬
‫"‪."‬‬
‫ﻭﱂ ﺗﻌﺮﻑ ﺍﻟﺘﺮﲨﺎﺕ ﺍﳋﺎﺻﺔ ﺑﺎﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻛﻠﻤﺔ "ﺛﻘﺔ"‪) ،‬ﺣﺴـﺐ ﺍﻟﺘﺮﲨـﺔ‬
‫ﺍﻟﱪﻭﺗﺴﺘﺎﻧﺘﻴﺔ ﳌﺎﺭﺗﻦ ﻟﻮﺛﺮ‪" :‬ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺜﻘﺔ ﺍﻟﺘﺎﻣﺔ ﲟﺎ ﻳُﺮﺟﻰ"(‪ ،‬ﻭﻟﻜﻦ ﻟﻮﺛﺮ ﻋﺪﻝ ﻋـﻦ‬
‫ﺍﻟﺘﺮﲨﺔ‪ ،‬ﻭﺍﻋﺘﻤﺪ "ﺍﻟﺜﻘﺔ")‪ ،(١‬ﺑﻴﻨﻤﺎ ﺍﻋﺘﱪ ﺍﻵﺑﺎﺀ ﺇ ﱠﻥ ﻣﻌﲏ ﺍﻟﻨﺺ‪ ،‬ﻫﻮ ﺇ ﱠﻥ ﺟﻮﻫﺮ‪ ،‬ﺃﻭ ﻗـﻮﺍﻡ‬
‫ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺮﺟﺎﺀ‪.‬‬

‫ﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺔ ﺃﹸﻗﻨﻮﻡ ﰲ ﻏﲑ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﺜﺎﻟﻮﺙ‪:‬‬

‫ﻧﻈﺮﹰﺍ ﻟﻀﻴﻖ ﺍﺠﻤﻟﺎﻝ ﻧﻜﺘﻔﻲ ﺑﻌﺮﺽ ﻋﺒﺎﺭﺍﺕ ﻣﻮﺟﺰﺓ ﻣﻦ ﻛﺘﺎﺑﺎﺕ ﺍﻵﺑﺎﺀ‪ .‬ﻓﻔﻲ ﺍﻟﻌﻈﺔ‬
‫‪ ٤٣ :٣‬ﻳﺬﻛﺮ ﺍﻟﻘﺪﻳﺲ ﻣﻜﺎﺭﻳﻮﺱ "ﺇﻥ ﺍﻟﻌُﻤﻠﺔ ﺍﳌﺰﻳﻔﺔ ﺗﻠﻤﻊ ﺇﺫﺍ ﻏﹸ ِﻤﺴَـﺖ ﰲ ﺍﻟـﺬﻫﺐ‪،‬‬
‫ﻭﺗﻜﺘﺴﺐ ﺫﺍﺕ ﺑﺮﻳﻖ ﺍﻟﺬﻫﺐ‪ ،‬ﻭﻟﻜﻦ ﻳﻈﻞ ﺟﻮﻫﺮﻫﺎ ﻣﻌﺪﻥ ﺭﺧﻴﺺ"‪ .‬ﻭﻳﺬﻛﺮ ﺍﻟﻘـﺪﻳﺲ‬
‫ﺍﺑﻴﻔﺎﻧﻴﻮﺱ "ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﲟﺮﻭﺭ ﺍﻟﺰﻣﻦ ﺳﻮﻑ ﻳﻜﺘﺸﻒ ﻗﻮﺍﻡ‪ ،‬ﺃﻭ ﺟﻮﻫﺮ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻹﳍﻴـﺔ"‬
‫)ﺿﺪ ﺍﳍﺮﻃﻘﺎﺕ ‪ .(٧١ :٦٦‬ﻭﰲ ﺍﻟﺪﻓﺎﻉ ﻳﻘﻮﻝ ﺃﺛﻴﻨﺎﻏﻮﺭﺍﺱ "ﺇﻥ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﺳـﻘﻄﻮﺍ‬
‫ﻗﺪ ﺃﻫﺎﻧﻮﺍ ﻛﻴﺎﻬﻧﻢ" )‪ .(٤ :٢٤‬ﻭﻋﻨﺪﻣﺎ ﻳﺸﺮﺡ ﺍﻟﻘﺪﻳﺲ ﺇﻳﺮﻳﻨﻴﺆﺱ ﻗﻴﺎﻣﺔ ﺍﳉﺴﺪ‪ ،‬ﻳـﺬﻛﺮ‬
‫"ﲢﻮﱡﻝ ﺍﳌﺎﺋﺖ ﻭﺍﻟﻔﺎﺳﺪ ﺇﱃ ﺍﳋﺎﻟﺪ ﻭﻋﺪﱘ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻟﻴﺲ ﺑﻘﺪﺭﺍﺕ ﺫﺍﺗﻴﺔ ﻟﻜﻴﺎﻥ ﺍﻹﻧﺴـﺎﻥ‪،‬‬
‫ﺑﻞ ﺑﻘﻮﺓ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ" ) ﺿﺪ ﺍﳍﺮﻃﻘـﺎﺕ ‪ .(٣ - ١٣ :٥‬ﻭﻳـﺪﺍﻓﻊ ﺍﻟﻘـﺪﻳﺲ‬
‫ﺃﻛﻠﻴﻤﻨﻀﺲ ﺍﻟﺴﻜﻨﺪﺭﻱ ﻋﻦ "ﻭﺣﺪﺓ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻟﱵ ﳍﺎ ﻗﻮﺍﻡ‪ ،‬ﺃﻭ ﺟﻮﻫﺮ ﻭﺍﺣﺪ" )‬
‫ﺍﳌﺘﻨﻮﻋﺎﺕ ‪" ،(١٧ :٧‬ﺑﻴﻨﻤﺎ ﺍﳍﺮﻃﻘﺎﺕ ﳍﺎ ﺃﻛﺜﺮ ﻣﻦ ﻣﺼﺪﺭ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺎﻟـﺬﻳﻦ ﻳﺘﺒﻌـﻮﻥ‬
‫ﺍﳍﺮﻃﻘﺎﺕ‪ ،‬ﻻ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﺫﺍﺕ ﺍﻷﺻﻞ ﺃﻭ ﺍﻟﻘﻮﺍﻡ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺃﻱ ﺍﻟﻜﻨﻴﺴﺔ ﺍﳉﺎﻣﻌﺔ"‪ .‬ﻭﺣﱴ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺣﺴﺐ ﺷﺮﺡ ﺍﻟﻌﻼﱠﻣﺔ ﺃﹸﻭﺭﳚﻴﻨﻮﺱ "ﻟﻴﺲ ﻟﻪ ﻗﻮﺍﻡ ﻓﺎﺳﺪ‪ ،‬ﻭﺇﳕﺎ ﺧُِﻠ َﻖ ﺻﺎﳊﹰﺎ ﻭﻟـﻪ‬
‫ﻗﻮﺍﻡ ﺃﻭ ﺟﻮﻫﺮ ﺻﺎﱀ‪ ،‬ﺃﻓﺴﺪﻩ ﻫﻮ ﺑﺎﳋﻄﻴﺔ" )ﺷﺮﺡ ﺇﳒﻴﻞ ﻳﻮﺣﻨﺎ ‪ ٢١ :٢‬ﻓﻘﺮﺓ ‪.(١٧٤‬‬
‫ﻭﻳﻈﻬﺮ ﺍﳌﻌﲎ ﺃﻛﺜﺮ ﰲ ﻋﺒﺎﺭﺓ ﺍﻟﻘﺪﻳﺲ ﺃﻛﻠﻴﻤﻨﻀﺲ ﺍﻟﺴﻜﻨﺪﺭﻱ ﺣﻴﺚ ﻳﺬﻛﺮ "ﺇﻥ‬

‫)‪ (١‬ﺭﺍﺟﻊ ﺍﺠﻤﻟﻠﺪ ﺍﻟﺜﺎﱐ ﻣﻦ ﻗﺎﻣﻮﺱ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻼﻫﻮﺗﻴﺔ ﻟﻠﻌﻬﺪ ﺍﳉﺪﻳﺪ‪:‬‬

‫‪Theological Dictionary of the New Testament, ed by G. Kittl, p 586.‬‬
‫ﺍﻟﺮﺳﻮﻝ ﺑﻮﻟﺲ ﻳﺆﻛﺪ ﺃﻥ ﻣﻌﺮﻓﺔ ﺍﳋﻄﻴﺔ ﺃﻋﻠﻨﻬﺎ ﺍﻟﻨﺎﻣﻮﺱ‪ ،‬ﻭﻻ ﻳﺬﻛﺮ ﺍﻟﺮﺳﻮﻝ ﺑـﻮﻟﺲ ﺇﻥ‬
‫ﺍﳋﻄﻴﺔ ﺃﺧﺬﺕ ﻛﻴﺎﻬﻧﺎ ﻣﻦ ﺍﻟﻨﺎﻣﻮﺱ" )ﺍﳌﺘﻨﻮﻋﺎﺕ ‪ .(١٠ :٣٥ - ٧ :٢‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀ ﺗﻌﺒﲑ‬
‫ﺍﻟﻘﺪﻳﺲ ﺃﺛﻨﺎﺳﻴﻮﺱ ﻣﻦ "ﺃﻥ ﺍﻟﻮﺟﻮﺩ ﺧﲑ‪ ،‬ﻷﻥ ﺍﻟﻮﺟﻮﺩ ﻟﻪ ‪ Hypostasis‬ﻭﺍﻟﺸﺮ ﻋﺪﻡ‪،‬‬
‫ﻷﻥ ﺍﻟﺸﺮ ﻣﻦ ﺍﺧﺘﺮﺍﻉ ﻋﻘﻞ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﱂ ﳜﻠﻘﻪ ﺍﷲ" ) ﺿﺪ ﺍﻟﻮﺛﻨﻴﲔ ﻑ ‪.(٦‬‬

‫ﻛﻠﻤﺔ "ﺃﹸﻗﻨﻮﻡ" ﻛﻤﺎ ﺍﺳﺘﻌﻤﻠﻬﺎ ﺍﻵﺑﺎﺀ ﻟﻠﺜﺎﻟﻮﺙ‪:‬‬

‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳍﺎﻣﺔ ﻗﺪ ﺍﺳﺘُﻌﻤِﻠﺖ ﰲ ﺍﻟﻄـﺐ ﻭﺍﻟﻔﻠﺴـﻔﺔ ﻭﺍﳌﻌﺮﻓـﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺸﻜﻞ ﻋﺎﻡ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺍﻵﺑﺎﺀ ﰲ ﺷﺮﺡ ﻋﻘﻴﺪﺓ ﺍﻟﺜﺎﻟﻮﺙ؟‬

‫ﺃﻭ ﹰﻻ‪ :‬ﲡﺴﺪ ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴﺪ‪:‬‬

‫ﻛﺎﻥ ﺍﻟﺘﺠﺴﺪ ﻫﻮ ﺍﳊﺪﺙ ﺍﻷﻋﻈﻢ‪ ،‬ﻭﺍﻷﻛﱪ ﺍﻟﺬﻱ ﺟﻌﻞ ﲤﻴﻴﺰ ﺍﻵﺏ ﻋﻦ ﺍﻻﺑـﻦ‬
‫ﺿﺮﻭﺭﻳﹰﺎ‪ .‬ﻓﺎﳊﺪﺙ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﺿﺮﻭﺭﺓ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻓﻘﺪ ﺃﺭﺳـﻞ ﺍﻵﺏ ﺍﺑﻨـﻪ‬
‫ﺍﻟﻮﺣﻴﺪ‪ .‬ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﹸﻮﺟﺰﺓ ﻻ ﳝﻜﻦ ﺃﻥ ﲤﺮ ﰲ ﺣﻴﺎﺓ ﻭﺻـﻠﻮﺍﺕ ﺍﳌﺴـﻴﺤﻴﲔ ﺩﻭﻥ ﺃﻥ‬
‫ﺗﻌﻄﻲ ﻟﻜﻠﻤﺔ ﺃﹸﻗﻨﻮﻡ ﻣﻜﺎﻧﹰﺎ ﻫﺎﻣﺎﹰ؛ ﻷﻥ ﺍﻻﺑﻦ ﺍﻟﺬﻱ ﺟﺎﺀ ﻣﻦ ﻋﻨﺪ ﺍﻵﺏ ﻫـﻮ ﻏـﲑ ﺍﻵﺏ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺟﺎﺀ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪ -‬ﺭﲟﺎ ﻷﻭﻝ ﻣﺮﺓ ‪ -‬ﻋﻨﺪ ﺍﻟﻌﻼﱠﻣﺔ ﺃﻭﺭﳚﻴﻨﻮﺱ ﰲ ﺍﻟﺮﺩ‬
‫ﻋﻠﻰ ﻛﻠﺴﻮﺱ )‪ (١٢ :٨‬ﺣﻴﺚ ﻳﻘﻮﻝ‪" :‬ﺍﻵﺏ ﻭﺍﻻﺑﻦ ﳘﺎ ﺃﹸﻗﻨﻮﻣﺎﻥ"‪ ،‬ﻭﺃﺿﺎﻑ ﺃﻭﺭﳚﻴﻨﻮﺱ‬
‫ﻛﻠﻤﺔ ﺃﹸﺧﺮﻯ ﻏﲑ ﺷﺎﺋﻌﺔ ﰲ ﺍﻷﺩﺏ ﺍﻟﻴﻮﻧﺎﱐ‪ ،‬ﻭﱂ ﺗﺴﺘﺨﺪﻡ ﰲ ﺍﻟﺘﺮﲨﺔ ﺍﻟﺴﺒﻌﻴﻨﻴﺔ‪ ،‬ﻭﻫـﻲ‬
‫ﻛﻠﻤﺔ ‪ Pragmata‬ﺃﻱ ﺍﻟﻮﺟﻮﺩ ﺍﳋﺎﺹ‪ ،‬ﺃﻭ ﺍﻟﻮﺟﻮﺩ ﺍﳌﺘﻤﺎﻳﺰ‪ ،‬ﺃﻱ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﺣﻘﹰﺎ ﰲ‬
‫ﺍﻷُﻗﻨﻮﻡ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻷُﺑﻮﺓ ﻭﺍﻟﺒﻨﻮﺓ ﻣﻌﹰﺎ ﳘﺎ ‪) Pragmata‬ﺷﺮﺡ ﺇﳒﻴﻞ ﻳﻮﺣﻨﺎ ‪(٥ ،١٠ :٢‬‬
‫ﻷﻥ ﲤﺎﻳﺰ ﺍﻵﺏ ﻋﻦ ﺍﻻﺑﻦ ﻳﺸﺮﺡ ﻟﻨﺎ ﺣﻘﻴﻘﺔ ﳎﻲﺀ ﺍﻻﺑﻦ ﺑﺎﳉﺴﺪ ﻣﻦ ﺃﺟﻞ ﺧﻼﺻﻨﺎ‪.‬‬

‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺗﺪﺑﲑ ﺍﳋﻼﺹ‪:‬‬

‫ﺇﻥ ﻏﺎﻳﺔ ﺍﻟﺘﺪﺑﲑ ﻫﻮ ﺇﻋﺎﺩﺓ ﺍﻟﺸﺮﻛﺔ ﺍﳌﻘﻄﻮﻋﺔ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﷲ‪ ،‬ﻭﺣﺴﺐ ﺗﺴﻠﻴﻢ‬
‫ﺍﻵﺑﺎﺀ‪ :‬ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﻵﺏ )ﺍﻷﺻﻞ(‪ ،‬ﺑﺎﻻﺑﻦ )ﻣُﻌﻠﱠﻦ(‪ ،‬ﻭﻳُﻌﻄﻰ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ )ﺍﻟﻌﻄﻴﺔ ﺃﻭ‬
‫ﺍﳍﺒﺔ(‪ .‬ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﹸﻮﺟﺰﺓ ﺟﺪﺍﹰ‪ ،‬ﻫﻲ ﺧُﻼﺻﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻷُﺭﺛﻮﺫﻛﺴﻲ ﺍﻵﺑﺎﺋﻲ ﻛﻠﻪ‪ .‬ﻓﺎﻵﺏ‬
‫ﻫﻮ ﺍﻟﻴﻨﺒﻮﻉ ﺣﺴﺐ ﺷﺮﺡ ﺍﻟﻘﺪﻳﺲ ﺃﺛﻨﺎﺳﻴﻮﺱ )ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻷﺭﻳﻮﺳﻴﲔ‪ ،‬ﺍﳌﻘﺎﻟﺔ ﺍﻷﻭﱃ ‪(١٩‬‬
‫ﻭﺍﻻﺑﻦ ﻫﻮ "ﻣﺎﺀ" ﻫﺬﺍ ﺍﻟﻴﻨﺒﻮﻉ‪ ،‬ﻭﺍﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻫﻮ ﺍﻟﻌﻄﻴﺔ‪ ،‬ﺃﻱ ﺗﺬﻭﱡﻕ ﺍﳌـﺎﺀ )ﺭﺳـﺎﺋﻞ‬
‫ﺍﻟﻘﺪﻳﺲ ﺃﺛﻨﺎﺳﻴﻮﺱ ﺇﱃ ﺳﺮﺍﺑﻴﻮﻥ(‪.‬‬
‫ﻭﻫﻜﺬﺍ ﳒﺪ ﺃﻥ ﺗﺪﺑﲑ ﺍﳋﻼﺹ ﻛﺎﺋ ٌﻦ ﰲ ﺍﻵﺏ‪ ،‬ﻣُﻌﻠ ٌﻦ ﰲ ﺍﻻﺑﻦ‪ ،‬ﻭﻣُﻌﻄﻰ ﺑﺎﻟﺮﱡﻭﺡ‬
‫ﺍﻟﻘﹸﺪﺱ‪ .‬ﻓﻠﻤﺎﺫﺍ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﳓﻔﻆ ﻫﺬﺍ ﺍﻟﺘﻤﺎﻳﺰ؟ ﻭﺍﳉﻮﺍﺏ ﻫﻮ‪-:‬‬
‫‪ -١‬ﻷﻥ ﺍﷲ ﺃﻋﻠﻦ ﻟﻨﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫‪ -٢‬ﻷﻥ ﳎﻲﺀ ﺍﻻﺑﻦ ﻣﺘﺠﺴﺪﺍﹰ‪ ،‬ﻭﺍﻧﺴﻜﺎﺏ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻋﻠﻴﻨﺎ ﻫﻮ ﻋﻤـﻞ ﺍﻟﺜـﺎﻟﻮﺙ ﰲ‬
‫ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻟﻜﻲ ﳛﻔﻆ ﻟﻨﺎ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺣﻘﻴﻘﺔ ﺍﳋﻼﺹ‪.‬‬
‫‪ -٣‬ﻭﺣﻘﻴﻘﺔ ﺍﳋﻼﺹ ﻫﻲ ﺣﻔﻆ ﲤﺎﻳﺰ ﺍﳌﺨﻠﻮﻕ ﻋﻦ ﺍﳋﺎﻟﻖ‪ ،‬ﺭﻏﻢ ﺍﻧﺴﻜﺎﺏ ﺍﳊﻴﺎﺓ ﺍﻹﳍﻴﺔ‬
‫ﻓﻴﻨﺎ‪.‬‬
‫ﻼ ﻋﺎﺋﺪﺓ ﺇﱃ ﲤﺎﻳﺰ ﺍﻷﻗﺎﻧﻴﻢ‪ .‬ﻓﻘـﺪ‬ ‫‪ -٤‬ﺍﻧﺴﻜﺎﺏ ﺣﻴﺎﺓ ﺍﻟﺜﺎﻟﻮﺙ ﻓﻴﻨﺎ‪ ،‬ﻛﻌﻄﻴ ٍﺔ ﺇﳍﻴ ٍﺔ ﻫﻲ ﺃﺻ ﹰ‬
‫ﻭﻫﺒﻨﺎ ﺍﻟﺘﺒﲏ‪ ،‬ﺃﻱ ﻋﻄﻴﺔ ﺧﺎﺻﺔ ﺃﺻﻠﻬﺎ ﰲ ﲤﺎﻳﺰ ﺍﻵﺏ ﻭﺍﻻﺑﻦ‪ ،‬ﻷﻧﻨﺎ ﻧﺸﺘﺮﻙ ﺣﺴﺐ ﺍﻟﻨﻌﻤﺔ‬
‫ﺍﻹﳍﻴﺔ ﰲ ﺑﻨﻮﺓ ﺍﻻﺑﻦ ﻟﻶﺏ‪ ،‬ﻭﻟﺬﻟﻚ ﳓﻦ ﻧﺼﺮﺥ ﻣﻌﻪ " ﺃﺑﱠﺎ ﺃﻳﻬﺎ ﺍﻵﺏ " )ﻏـﻼ ‪- ٤ :٤‬‬
‫‪ ،(٥‬ﻭﻭﻫﺒﻨﺎ ﺳُﻜﲎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻭﺳُﻜﲎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻫﻲ ﻋﻄﻴﺔ ﺧﺎﺻﺔ ﺃﺻـﻠﻬﺎ ﰲ‬
‫ﺍﻧﺒﺜﺎﻕ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻣﻦ ﺍﻵﺏ ﻭﺣﺪﻩ‪ ،‬ﰒ ﺍﻧﺴﻜﺎﺏ ﻫﺬﻩ ﺍﻟﻌﻄﻴﺔ ﻓﻴﻨﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻻﺑﻦ‪ .‬ﻫﻨﺎ‬
‫ﺑﺎﻟﺬﺍﺕ ﳛﺪﺩ ﻻﻫﻮﺕ ﺍﻵﺑﺎﺀ ﺿﺮﻭﺭﺓ ﺍﻹﳝﺎﻥ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﻭﺣﺪﻩ ﻫﻮ ﺍﻟﺬﻱ ﻳُﻌﻄﻲ ﺍﻟـﺮﻭﺡ‬
‫ﺍﻟﻘﹸﺪﺱ ﻣﻦ ﻋﻨﺪ ﺍﻵﺏ‪ ،‬ﻷﻥ ﻋﻄﻴﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻻ ﳝﻜﻦ ﺃﻥ ﺗُﻮﻫـﺐ ﺇ ﱠﻻ ﺇﺫﺍ ﺗﻘﺪﺳـﺖ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﰎ ﲢﺮﻳﺮﻫﺎ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻭﺍﳋﻄﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻷﺟﻠﻪ ﲡﺴﺪ ﺍﻻﺑﻦ‬
‫ﻭﻣﺎﺕ ﻭﻗﺎﻡ‪.‬‬
‫ﻓﺎﻻﺑﻦ ﻳﻮﻟﺪ ﺃﺯﻟﻴﹰﺎ ﻣﻦ ﺍﻵﺏ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﻳﻨﺒﺜﻖ ﺃﺯﻟﻴﹰﺎ ﻣﻦ ﺍﻵﺏ‪ ،‬ﻭﺍﻟﻮﻻﺩﺓ ﻣﻦ ﺃﺻﻞ‬
‫ﻋﻄﻴﺔ ﺍﻟﺘﺒﲏ ﻭﺍﻻﻧﺒﺜﺎﻕ ﻫﻮ ﺃﺻﻞ ﻋﻄﻴﺔ ﺳُﻜﲎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﻓﻴﻨﺎ‪.‬‬
 ‫ﻓﺎﳋﻼﺹ ﻻ ﳝﻜﻦ ﺷﺮﺣﻪ‪ ،‬ﺃﻭ ﺍﺧﺘﺒﺎﺭﻩ ﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﻫﻮ ﺃﹸﻗﻨﻮﻡ ﻭﺍﺣﺪ‪.‬‬

‫ﺍﻟﻮﺟﻮﺩ ﺍﳋﺎﺹ‪ ،‬ﺃﻭ ﺍﳌﹸﺘﻤﺎﻳﺰ ﰲ ﺟﻮﻫﺮ ﺍﷲ‪:‬‬

‫ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺼﺮﺍﻉ ﺿﺪ ﺍﳍﺮﻃﻘﺔ ﺍﻷﺭﻳﻮﺳﻴﺔ‪ ،‬ﱂ ﻳُﻤﻴﱢﺰ ﺍﻵﺑﺎﺀ ﺑﲔ ﺍﳉﻮﻫﺮ ﻭﺍﻷُﻗﻨﻮﻡ؛‬
‫ﻷﻥ ﻛﻠﻤﺔ ‪ ousia‬ﳍﺎ ﻧﻔﺲ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻟﻜﻠﻤﺔ ‪ ،Hypostasis‬ﻭﻟﻜـﻦ ﺗﻄـﻮﺭ‬
‫ﺍﻟﺼﺮﺍﻉ ﺍﻟﻼﻫﻮﰐ ﺿﺪ ﺍﻷﺭﻳﻮﺳﻴﺔ ﺃﻟﺰﻡ ﺍﻵﺑﺎﺀ ﺑﻀﺮﻭﺭﺓ ﺍﻟﺘﺨﻠﱢﻲ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﺍﻟﺸﺎﺋﻊ ﰲ‬
‫ﺍﻷﺩﺏ ﺍﻟﻴﻮﻧﺎﱐ‪ ،‬ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﳌﻌﲎ ﺍﻟﻼﻫﻮﰐ ﺣﺴﺐ ﺍﻻﺧﺘﺒﺎﺭ ﺍﳌﺴﻴﺤﻲ‪.‬‬
‫ﻛﺎﻥ ﺍﻵﺑﺎﺀ ﺑﺎﺳﻴﻠﻴﻮﺱ‪ ،‬ﻭﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﱰﻳﱰﻱ‪ ،‬ﻭﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻨﻴﺼﻲ‪ ،‬ﻫﻢ ﺃﻭﱠﻝ‬
‫ﻣَﻦ ﺃﺻﺮ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻻﺣﺘﻔﺎﻅ ﺑﻜﻠﻤﺔ " ﺟﻮﻫﺮ " ﻟﺸﺮﺡ ﻣﺎ ﻫﻮ ﻋﺎﻡ ﰲ ﺍﷲ‪ ،‬ﻭﺍﻻﺣﺘﻔﺎﻅ‬
‫ﺑﻜﻠﻤﺔ "ﺃﹸﻗﻨﻮﻡ" ﻟﺸﺮﺡ ﻣﺎ ﻫﻮ ﺧﺎﺹ ﰲ ﺍﷲ‪ .‬ﻫﻜﺬﺍ ﻛﻞ ﺻـﻔﺎﺕ ﺍﷲ ﻣﺜـﻞ ﺍﻟﻘﺪﺍﺳـﺔ‪،‬‬
‫ﻭﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﺍﶈﺒﺔ‪ ،‬ﻫﻲ ﺻﻔﺎﺕ ﺟﻮﻫﺮ ﺍﷲ‪ ،‬ﻫﻲ ﻣﺎ ﻳﺸﺘﺮﻙ ﻓﻴﻪ ﻛﻞ ﺃﹸﻗﻨﻮﻡ؛ ﻷﻧـﻪ‬
‫ﻭﺍﺣﺪ ﻣﻊ ﻏﲑﻩ‪ .‬ﺃﻣﱠﺎ ﺻﻔﺔ ﺍﻷُﺑﻮﺓ‪ ،‬ﻓﻬﻲ ﺻﻔ ﹲﺔ ﺧﺎﺻﺔ ﺑﺎﻵﺏ‪ ،‬ﻛﺬﻟﻚ ﺻﻔﺔ ﺍﻟﺒﻨﻮﺓ‪ ،‬ﻫـﻲ‬
‫ﺻﻔﺔ ﺧﺎﺻﺔ ﺑﺎﻻﺑﻦ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﺍﻻﻧﺒﺜﺎﻕ‪ ،‬ﻫﻲ ﺻﻔﺔ ﺧﺎﺻﺔ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪.‬‬
‫ﻭﻣﺮ ﹲﺓ ﺃﹸﺧﺮﻯ‪ ،‬ﻛﺎﻥ ﲡﺴﺪ ﺍﻻﺑﻦ ﻭﻣﻮﺗﻪ ﻭﻗﻴﺎﻣﺘﻪ ﻭﺻﻌﻮﺩﻩ ﺇﱃ ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﺣﻴﺚ‬
‫ﳝﻠﻚ ﻋﻦ ﳝﲔ ﺍﻵﺏ ﻫﻮ ﺍﻹﻋﻼﻥ ﺍﻟﺬﻱ ﺟﻌﻞ ﲤﺎﻳُﺰ ﺍﻻﺑﻦ ﻭﺍﻵﺏ ﺿﺮﻭﺭﻳﹰﺎ‪ .‬ﻛﺬﻟﻚ ﻛـﺎﻥ‬
‫ﺍﳊﺪﺙ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻳﻮﻡ ﺍﻟﻌُﻨﺼﺮﺓ ﻭﺍﻧﺴﻜﺎﺏ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺑﺸﻜﻞ ﺟﺪﻳﺪ ﻋﻠﻴﻨﺎ ﳓﻦ ﺍﻟﺒﺸﺮ‪،‬‬
‫ﻫﻮ ﺍﳊﺪﺙ ﻭﺍﻹﻋﻼﻥ ﺍﻟﺬﻱ ﺟﻌﻞ ﲤﺎﻳُﺰ ﺍﻟﺮﻭﺡ ﻋﻦ ﺍﻻﺑﻦ ﺿﺮﻭﺭﻳﺎﹰ؛ ﻷﻥ ﺍﻟـﺮﻭﺡ ﺟـﺎﺀ‬
‫ﻛﻌﻄﻴﺔ ﺃﹸﺧﺮﻯ ﺣﺴﺐ ﻋﺒﺎﺭﺓ ﺍﻟﺮﺏ " ﻭﺃﻧﺎ ﺍﻃﻠﺐ ﻣﻦ ﺍﻵﺏ ﻓﻴﻌﻄﻴﻜﻢ ﻣﻌﺰﻳﹰﺎ ﺁﺧﺮ ﻟﻴﻤﻜﺚ‬
‫ﻣﻌﻜﻢ ﺇﱃ ﺍﻷﺑﺪ" )ﻳﻮ ‪.(١٦ :١٤‬‬
‫ﻭﻣﻦ ﻭﺍﻗﻊ ﺍﻻﺧﺘﺒﺎﺭ ﺍﳌﺴﻴﺤﻲ‪ ،‬ﻧﺴﺘﻄﻴﻊ ﺃ ﹾﻥ ﻧﺮﻯ ﲤﺎﻳُﺰ ﺍﻷﻗﺎﻧﻴﻢ ﻳﺒﺪﻭ ﻭﺍﺿﺤﹰﺎ ﰲ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﰲ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﺗﻘﺪﻡ ﻟﻶﺏ ﺑﺎﺳﻢ‪ ،‬ﺃﻭ ﰲ ﺷﺨﺺ ﺍﻻﺑﻦ ﺭﺃﺱ ﺍﻟﻜﻨﻴﺴـﺔ‪،‬‬
‫ﻭﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﰲ ﺷﻔﺎﻋﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺍﻟﺬﻱ ﻳﻌﻠﻤﻨﺎ ﻛﻴﻒ ﻧُﺼﻠﱢﻲ ﰲ ﺍﳌﺴﻴﺢ‪ ،‬ﻟﻜﻲ ﻧﻨﺎﻝ‬
‫ﻣﻜﺎﻧﻨﺎ ﰲ ﺍﷲ ﻭ"ﻛﺬﻟﻚ ﺍﻟﺮﻭﺡ ﺃﻳﻀﹰﺎ ﻳﻌﲔ ﺿﻌﻔﺎﺗﻨﺎ؛ ﻷﻧﻨﺎ ﻟﺴﻨﺎ ﻧﻌﻠﻢ ﻣﺎ ﻧُﺼـﻠﱢﻲ ﻷﺟﻠـﻪ‬
‫ﺕ ﻻ ﻳُﻨﻄﹶﻖ ﻬﺑﺎ" )ﺭﻭ ‪.(٢٦ :٨‬‬
‫ﻛﻤﺎ ﻳﻨﺒﻐﻲ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺮﻭﺡ ﻧﻔﺴﻪ ﻳﺸﻔﻊ ﻓﻴﻨﺎ ﺑﺄﻧّﺎ ٍ‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﰲ ﺍﻷﺳﺮﺍﺭ ﺍﻟﻜﻨﺴﻴﺔ‪ ،‬ﻻﺳﻴﻤﺎ ﰲ ﺍﳌﻌﻤﻮﺩﻳﺔ ﻭﺍﳌﲑﻭﻥ ﻭﺍﻹﻓﺨﺎﺭﺳﺘﻴﺎ‪ ،‬ﻭﻫﻲ‬
‫ﺍﻷﺳﺮﺍﺭ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﺗُﻌﻄﻰ ﻟﻜﻞ ﻣﺆﻣﻦ‪ ،‬ﻭﺍﻟﱵ ﺗﻜﻤﱢﻞ ﺷﺮﻛﺘﻨﺎ ﰲ ﺍﻟﺜﺎﻟﻮﺙ‪ ،‬ﻭﰲ ﺷـﺮﻛﺔ‬
‫ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﺃﻱ ﺍﻟﻘﺪﻳﺴﲔ‪ ،‬ﻭﰲ ﺣﻴﺎﺓ ﺍﻟﺪﻫﺮ ﺍﻵﰐ ﺍﻟﱵ ﺗُﻌﻠﹶﻦ ﻟﻨﺎ ﰲ ﺍﻟﻘﺪﺍﺳﺎﺕ ﻋﻨﺪﻣﺎ ﻧﺸﺘﺮﻙ‬
‫ﰲ ﺗﺴﺒﻴﺢ ﺍﻟﺜﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ ﻣﻊ ﺍﻟﺸﺎﺭﻭﺑﻴﻢ ﻭﺍﻟﺴﲑﺍﻓﻴﻢ ﻭﺍﻟﻄﻐﻤﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ‪.‬‬

‫ﺍﳉﻮﻫﺮ ﻭﺍﻷُﻗﻨﻮﻡ ﺣﺴﺐ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻷُﺭﺛﻮﺫﻛﺴﻴﺔ‪:‬‬

‫ﻣﻦ ﺭﺳﺎﻟﺔ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﻫﺬﻩ‪ ،‬ﻭﻣﻦ ﺑﺎﻗﻲ ﻛﺘﺎﺑﺎﺕ ﺍﻵﺑﺎﺀ‪ ،‬ﻧﺪﺭﻙ ﺃﻥ ﻋﺒﺎﺭﺓ‬
‫ﺍﳉﻮﻫﺮ ﺍﻟﻮﺍﺣﺪ ﺗﺴﺎﻭﻱ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺇﻥ ﺗﻮﺣﻴﺪ ﺍﳌﺴﻴﺤﻴﺔ ﻗﺎﺋﻢ ﻋﻠﻰ ﻭﺣﺪﺓ ﺟﻮﻫﺮ ﺍﷲ‪ .‬ﳓﻦ‬
‫ﻧﺆﻣﻦ ﺑﺈﻟﻪ ﻭﺍﺣﺪ ﻛﻤﺎ ﻧﻘﻮﻝ ﰲ ﻗﺎﻧﻮﻥ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ ﻫﻮ ﺍﻟﺜﺎﻟﻮﺙ ﺍﻟﺬﻱ ﻟﻪ ﺟﻮﻫﺮ‬
‫ﻭﺍﺣﺪ ‪ -‬ﺣﻴﺎﺓ ﻭﺍﺣﺪﺓ ‪ -‬ﺇﺭﺍﺩﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻫﺬﺍ ﳚﻌﻞ ﺍﳊﻴﺎﺓ ﺍﻷُﺭﺛﻮﺫﻛﺴﻴﺔ ﺣﻴـﺎﺓ ﻋﺒـﺎﺩﺓ‬
‫ﻭﺻﻼﺓ ﻹﻟﻪ ﻭﺍﺣﺪ‪ ،‬ﻟﻪ ﺣﻴﺎﺓ ﻭﺍﺣﺪﺓ ﻣﻌﻠﻨﺔ ﰲ ﺍﻟﺜﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ‪ .‬ﻭﺇﺫﺍ ﺑﺪﺃﻧﺎ ﺑﺎﻟﺘﻮﺣﻴﺪ‪ ،‬ﺃﻱ‬
‫ﻭﺣﺪﺍﻧﻴﺔ ﺍﳉﻮﻫﺮ‪ ،‬ﻓﺈﻧﻨﺎ ﳔﺘﻢ ﺑﺎﻟﺜﺎﻟﻮﺙ‪ ،‬ﻭﺇﺫﺍ ﺑﺪﺃﻧﺎ ﺑﺎﻟﺜﺎﻟﻮﺙ‪ ،‬ﻓﺈﻧﻨﺎ ﳔﺘﻢ ﺑﺎﳉﻮﻫﺮ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﻣﺎ ﻳُﻤﻴﱢﺰ ﻛﻞ ﺻﻠﻮﺍﺕ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻷُﺭﺛﻮﺫﻛﺴﻴﺔ‪.‬‬
‫ﻭﺣﺴﺐ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻷُﺭﺛﻮﺫﻛﺴﻴﺔ‪ ،‬ﻓﺈﻧﻨﺎ ﻻ ﻧﻨﺎﻝ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻵﺏ ﺇ ﱠﻻ ﺑﻮﺍﺳﻄﺔ‬
‫ﺍﻻﺑﻦ‪ .‬ﻭﻫﻜﺬﺍ ﺃﺻﺒﺢ ﺇﺩﺭﺍﻙ ﻧﻌﻤﺔ ﺍﷲ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺍﺳﺘﻴﻌﺎﺏ ﻛﻠﻤﺔ ﺃﹸﻗﻨﻮﻡ؛ ﻷﻬﻧﺎ ﺍﻟﻜﻠﻤـﺔ‬
‫ﺍﻟﱵ ﲢﻤﻞ ﻟﻨﺎ ﻏﲎ ﺍﻟﻨﻌﻤﺔ ﺍﻹﳍﻴﺔ‪ .‬ﻭﳓﻦ ﻻ ﻧﻨﺎﻝ ﺷﻴﺌﹰﺎ ﰲ ﺍﻻﺑﻦ ﺇ ﱠﻻ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ‪.‬‬
‫ﻭﺣﺴﺐ ﺭﺳﺎﻟﺔ ﺍﻵﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﻭﺣﺴﺐ ﺗﻌﻠﻴﻢ ﺍﻵﺑﺎﺀ‪ ،‬ﳓﻦ ﻻ ﻧﺪﺧﻞ ﺷﺮﻛﺔ‬
‫ﺙ ﺍﻟﻨﻌﻤ ﹶﺔ ﲢﺖ ﺳـﻠﻄﺎﻥ ﻭﺇﻋـﻼﻥ‬ ‫ﺍﳊﻴﺎﺓ ﺍﻹﳍﻴﺔ ﺑﻘﺪﺭﺍﺗﻨﺎ ﻭﺗﺼﻮﺭﺍﺗﻨﺎ‪ ،‬ﺑﻞ ﻗﺪ ﻭﺿﻊ ﺍﻟﺜﺎﻟﻮ ﹸ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ؛ ﻟﻜﻲ ﳝﻨﻊ ﻛﻞ ﺗﺼﻮﺭﺍﺕ ﺍﻟﻌﻘﻞ ﻭﺗﺸﺎﻣﺦ ﺍﻟﻔﻜﺮ ﻣﻦ ﺃﻥ ﺗُﻠﻮﱢﺙ ﳏﺒﺔ ﻭﻋﻄﻴﺔ‬
‫ﺍﷲ‪.‬‬
‫ﻓﺎﳊﺮﻛﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﺃﻱ ﺣﺮﻛﺔ ﺍﶈﺒﺔ ﰲ ﺍﻟﺜﺎﻟﻮﺙ ﺗﺒﺪﺃ ﻣﻦ ﺍﻵﺏ‪ ،‬ﻭﺗُﻌﻠﱠﻦ ﰲ ﺍﻻﺑـﻦ‪،‬‬
‫ﻭﺗُﻌﻄﻰ ﺑﺎﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪﺱ‪ ،‬ﻣﻊ ﻣﻼﺣﻈﺔ ﺃﻧﻨﺎ ﳓﻦ ﰲ ﺍﻻﺑﻦ ﺑﺴﺒﺐ ﺇﲢﺎﺩﻩ ﺑﺎﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﻷﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ ﰲ ﺭﺳﺎﻟﺘﻪ ﻟﻸﺏ ﺯﻛﺮﻳﺎ )ﱂ ﺗُﻨﺸﺮ ﺑﻌﺪ(‪:‬‬
‫" ﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ ﺇﻧﻨﺎ ﰲ ﺍﻻﺑﻦ ﺑﺴﺒﺐ ﲡﺴﺪﻩ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﻌﲏ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺇﻧﻪ ﻫﻮ ﺭﺃﺱ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻟﻮﺳﻴﻂ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﲨﻊ ﰲ ﺃﹸﻗﻨﻮﻣـﻪ ﺍﻹﳍـﻲ‪،‬‬
‫ﻭﻭﺣﺪ ﺑﻪ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﺃﺧﺬﻫﺎ ﻣﻦ ﻭﺍﻟﺪﺓ ﺍﻹﻟﻪ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺇﻧﻨﺎ ﻟﻨﺎ ﻭﺟﻮﺩ ﺩﺍﺋﻢ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻔﺼﻠﻪ ﺍﳋﻄﻴﺔ‪ ،‬ﻷﻧﻪ ﻭﺟﻮﺩ ﺣﺴﺐ ﺍﲢـﺎﺩ‬
‫ﺇﳍﻲ ﺑﺎﻟﻨﺎﺳﻮﺕ‪ ،‬ﻭﻟﻴﺲ ﺣﺴﺐ ﺇﺭﺍﺩﺓ ﻭﻗﺪﺭﺓ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﺑـﻞ ﺣﺴـﺐ‬
‫ﻗﺪﺭﺓ ﻭﳏﺒﺔ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺟﻌﻠﺖ ﺍﻟﻨﺎﺳﻮﺕ ﻭﺍﺣﺪﹰﺍ ﻣﻊ ﺍﻟﻼﻫﻮﺕ ﺑﻐﲑ ﺍﺧﺘﻼﻁ‪ ،‬ﻭﻻ‬
‫ﺍﻣﺘﺰﺍﺝ‪ ،‬ﻭﻻ ﺗﻐﻴﲑ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺇ ﱠﻥ ﻭﺟﻮﺩﻧﺎ ﰲ ﺍﻻﺑﻦ ﻫﻮ ﻭﺟﻮﺩ ﻧﻌﻤ ٍﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ‪ ،‬ﻭﻭﺟﻮﺩ ﺇﲢﺎﺩ ﺣﻘﻴﻘﻲ ﻻ‬
‫ﺍﻧﻔﺼﺎﻝ ﻓﻴﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎﺳﻮﺕ ﺍﻻﺑﻦ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﻮﻑ ﻳُﻌﻠﻦ ﻓﻴﻨﺎ ﰲ ﺍﻟﻴﻮﻡ ﺍﻷﺧـﲑ؛ ﻷﻧﻨـﺎ‬
‫ﺳﻨﻜﻮﻥ ﻣﺜﻞ ﺍﳌﺴﻴﺢ‪ ،‬ﺃﻱ ﻣﺜﻞ ﺇﲢﺎﺩ ﺍﻟﻼﻫﻮﺕ ﺑﺎﻟﻨﺎﺳﻮﺕ‪ ،‬ﺣﺴﺐ ﺍﻟﺘﺴﻠﻴﻢ ﺍﻟﺮﺳﻮﱄ "ﺃﻳﻬﺎ‬
‫ﺍﻷﺣﺒﺎﺀ ﳓﻦ ﺍﻵﻥ ﺃﻭﻻﺩ ﺍﷲ )ﺃﻱ ﻟﻨﺎ ﻭﺟﻮﺩ ﻧﻌﻤﺔ ﺍﻟﺘﺒﲏ ﰲ ﺍﳌﺴﻴﺢ(‪ ،‬ﻭﱂ ﻳﻈﻬﺮ ﺑﻌﺪ ﻣـﺎﺫﺍ‬
‫ﺳﻨﻜﻮﻥ )ﻷﻧﻨﺎ ﻻ ﻧﺪﺭﻙ ﺑﻌﺪ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﻋﻤﻖ ﺇﲢﺎﺩ ﺍﻟﻼﻫﻮﺕ ﺑﺎﻟﻨﺎﺳﻮﺕ(‪ ،‬ﻭﻟﻜﻦ ﻧﻌﻠﻢ ﺃﻧﻪ‬
‫ﺇﺫﺍ ﺃﹸﻇ ﹺﻬ َﺮ )ﺃﻱ ﰲ ﺍﻟﻴﻮﻡ ﺍﻷﺧﲑ( ﻧﻜﻮﻥ ﻣﺜﻠﻪ )ﺃﻱ ﻣﺜﻞ ﺇﲢﺎﺩ ﻻﻫﻮﺗﻪ ﺑﺎﻟﻨﺎﺳـﻮﺕ( ﻷﻧﻨـﺎ‬
‫ﺳﻨﺮﺍﻩ ﻛﻤﺎ ﻫﻮ" ]ﺃﻱ ﺳﻨﺮﻯ‪ ،‬ﺃﻱ ﺳﻴُﻌﻠﹶﻦ ﻓﻴﻨﺎ ﺍﺠﻤﻟﺪ ﺍﳌﺨﻔﻲ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﻟﻠﺰﻣﺎﻥ ﺍﳊﺎﺿﺮ‬
‫ﺃﻥ ﻳﻌﻠﻨﻪ‪ ،‬ﻷﻧﻪ ﻋﺎﺟ ٌﺰ ﺃﻣﺎﻡ ﻗﻮﺓ ﻭﳏﺒﺔ ﺍﳌﺴﻴﺢ[ )ﺭﺍﺟﻊ ‪١‬ﻳﻮ ‪.(٢ :٥‬‬
‫ﻫﻜﺬﺍ ﻻ ﳝﻜﻦ ﺃﻥ ﻧﻔﻬﻢ ﺍﻟﺘﺠﺴﺪ ﺑﺪﻭﻥ ﺍﻟﺜﺎﻟﻮﺙ‪ ،‬ﻭﻻ ﺃﻱ ﺗﻌﻠﻴﻢ ﻋﻦ ﺍﻟﺘـﺒﲏ‪ ،‬ﺃﻭ‬
‫ﺳُﻜﲎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﹸﺪﺱ ﺑﺪﻭﻥ ﺍﻟﺜﺎﻟﻮﺙ‪ .‬ﻭﻧﻜﺘﻔﻲ ﺑﺄﻥ ﻧﺘﺮﻙ ﻟﻠﻘﺎﺭﺉ ﺃﻥ ﻳﺘـﺬﻭﻕ ﻛﻠﻤـﺎﺕ‬
‫ﺍﻟﺘﻘﻮﻯ ﺍﻷُﺭﺛﻮﺫﻛﺴﻴﺔ ﻟﻸﺏ ﺻﻔﺮﻭﻧﻴﻮﺱ‪.‬‬