التكلم بالألسنة الانبا بيشوي مطران دمياط

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‫ﻣﻮﻫﺒـــﺔ ﺍﻟﺘﻜﻠــﻢ‬ ‫ﺑﺄﻟﺴﻨـــﺔ‬ ‫ﺝ‬

‫ﻟﻨﻴﺎﻓـﺔ ﺍﻟﺤـﺒﺮ ﺍﻟﺠﻠﻴــﻞ‬

‫ﺍﻷﻧﺒـــــــــﺎ ﺑﻴﺸـــــــــــــــــﻮﻯ‬

‫ﻣﻄﺮﺍﻥ ﺩﻣﻴﺎﻁ ﻭﻛﻔﺮ ﺍﻟﺸﻴﺦ ﻭﺍﻟﺒﺮﺍﺭﻯ‬

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‫ﺍﻟﻔﻬﺭﺱ‬ ‫ﺃﺻﻞ ﻭﻣﻨﺸﺄ ﻣﻮﻫﺒﺔ ﺍﻟﺘﻜﻠﻢ ﺑﺄﻟﺴﻨﺔ ‪3 ................................................................................................‬‬ ‫ﺍﺩﻋﺎءﺍﺕ ﺍﻟﺨﻤﺴﻴﻨﻴﻴﻦ ‪4 ..............................................................................................................‬‬ ‫ﻗﻀﻴﺔ ﺃﻟﺴﻨﺔ ﺍﻟﻤﻼﺋﻜﺔ ‪6 ..............................................................................................................‬‬ ‫ﺿﻮﺍﺑﻂ ﻓﻲ ﺍﺳﺘﺨﺪﺍﻡ ﻣﻮﻫﺒﺔ ﺍﻷﻟﺴﻨﺔ ‪16 ...........................................................................................‬‬ ‫ﺗﻨﻈﻴﻢ ﺍﻟﻤﻮﺍﻫﺐ ‪17 ...................................................................................................................‬‬ ‫ﺛﻤﺎﺭ ﺍﻟﺮﻭﺡ ﻭﻣﻮﺍﻫﺐ ﺍﻟﺮﻭﺡ ‪21 ...................................................................................................‬‬ ‫ﻫﻞ ﺗﺴﺘﻤﺮ ﻣﻮﻫﺒﺔ ﺍﻟﺘﻜﻠﻢ ﺑﺄﻟﺴﻨﺔ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ؟‪22 .................................................................................‬‬ ‫ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻌﺼﺮ ﺍﻟﺮﺳﻮﻟﻲ ﻭﺍﻟﻌﺼﻮﺭ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻪ ‪23 ...........................................................................‬‬ ‫ﻫﻞ ﻫﻲ ﺣﺎﻟﻴﺎ ً ﻋﻼﻣﺔ ﺣﻠﻮﻝ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ ؟ ‪25 ...................................................................‬‬

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‫ﺃﺻﻝ ﻭﻣﻧﺷﺄ ﻣﻭﻫﺑﺔ ﺍﻟﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ‬ ‫ﺑﺩﺃﺕ ﻫﺫﻩ ﺍﻟﻣﻭﻫﺑ�ﺔ ﻛﻣﻭﻫﺑ�ﺔ ﻣ�ﻥ ﻣﻭﺍﻫ�ﺏ ﺍﻟ�ﺭﻭﺡ ﺍﻟﻘ�ﺩﺱ ﻓ�ﻲ ﺍﻟﻛﻧﻳﺳ�ﺔ ﺍﻷﻭﻟ�ﻰ‪ ،‬ﻓﻘ�ﺩ‬ ‫ﺃﻋﻁ��ﻰ ﺍﻟ��ﺭﻭﺡ ﺍﻟﻘ��ﺩﺱ ﻟﻠﺭﺳ��ﻝ ﺃﻥ ﻳﺑﺷ��ﺭﻭﺍ ﺑﺄﻟﺳ��ﻧﺔ ﺟﺩﻳ��ﺩﺓ‪ .‬ﻭﻛ��ﺎﻥ ﻫ��ﺩﻑ ﺍﻟﻣﻭﻫﺑ��ﺔ ﻫ��ﻭ‬ ‫ﺑﻧﻳﺎﻥ ﺍﻟﻛﻧﻳﺳﺔ ﻭﻟﻳﺱ ﻣﺟﺭﺩ ﺇﺣ�ﺩﺍﺙ ﺗﺷ�ﻭﻳﺵ ﺃﻭ ﻧﻭﻋ�ﺎ ً ﻣ�ﻥ ﺍﻻﺳ�ﺗﻌﺭﺍﺽ‪ .‬ﻭﻳﺣﻛ�ﻰ ﻟﻧ�ﺎ‬ ‫ﺳﻔﺭ ﺍﻷﻋﻣﺎﻝ ﻋﻥ ﺣﻠﻭﻝ ﺍﻟ�ﺭﻭﺡ ﺍﻟﻘ�ﺩﺱ ﻓ�ﻲ ﻳ�ﻭﻡ ﺍﻟﺧﻣﺳ�ﻳﻥ ﻓﻳﻘ�ﻭﻝ‪" :‬ﻭﺍﻣ�ﺗﻸ ﺍﻟﺟﻣﻳ�ﻊ‬ ‫ﻣﻥ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ‪ ،‬ﻭﺍﺑﺗﺩﺃﻭﺍ ﻳﺗﻛﻠﻣﻭﻥ ﺑﺄﻟﺳﻧﺔ ﺃﺧﺭﻯ‪ ،‬ﻛﻣﺎ ﺃﻋﻁﺎﻫﻡ ﺍﻟﺭﻭﺡ ﺃﻥ ﻳﻧﻁﻘ�ﻭﺍ‪.‬‬ ‫ﻭﻛﺎﻥ ﻳﻬﻭﺩ ﺭﺟﺎﻝ ﺃﺗﻘﻳﺎء ﻣﻥ ﻛﻝ ﺃﻣﺔ ﺗﺣﺕ ﺍﻟﺳﻣﺎء‪ ،‬ﺳﺎﻛﻧﻳﻥ ﻓﻲ ﺃﻭﺭﺷ�ﻠﻳﻡ‪ ،‬ﻓﻠﻣ�ﺎ ﺻ�ﺎﺭ‬ ‫ﻫﺫﺍ ﺍﻟﺻﻭﺕ ﺍﺟﺗﻣﻊ ﺍﻟﺟﻣﻬﻭﺭ ﻭﺗﺣﻳ�ﺭﻭﺍ ﻷﻥ ﻛ�ﻝ ﻭﺍﺣ�ﺩ ﻛ�ﺎﻥ ﻳﺳ�ﻣﻌﻬﻡ ﻳﺗﻛﻠﻣ�ﻭﻥ ﺑﻠﻐﺗ�ﻪ‪،‬‬ ‫ﻓﺑﻬ�ﺕ ﺍﻟﺟﻣﻳ�ﻊ ﻭﺗﻌﺟﺑ�ﻭﺍ ﻗ�ﺎﺋﻠﻳﻥ ﺑﻌﺿ�ﻬﻡ ﻟ�ﺑﻌﺽ ﺃﺗ�ﺭﻯ ﻟ�ﻳﺱ ﺟﻣﻳ�ﻊ ﻫ�ﺅﻻء ﺍﻟﻣﺗﻛﻠﻣ�ﻳﻥ‬ ‫ﺟﻠﻳﻠﻳ��ﻳﻥ‪ ،‬ﻓﻛﻳ��ﻑ ﻧﺳ��ﻣﻊ ﻧﺣ��ﻥ ﻛ��ﻝ ﻭﺍﺣ��ﺩ ﻣﻧ��ﺎ ﻟﻐﺗ��ﻪ ﺍﻟﺗ��ﻲ ﻭﻟ��ﺩ ﻓﻳﻬ��ﺎ‪ ،‬ﻓﺭﺗﻳ��ﻭﻥ ﻭﻣ��ﺎﺩﻳﻭﻥ‬ ‫ﻭﻋﻳﻼﻣﻳ���ﻭﻥ ﻭﺍﻟﺳ���ﺎﻛﻧﻭﻥ ﻣ���ﺎ ﺑ���ﻳﻥ ﺍﻟﻧﻬ���ﺭﻳﻥ‪ ،‬ﻭﺍﻟﻳﻬﻭﺩﻳ���ﺔ ﻭﻛﺑﺩﻭﻛﻳ���ﻪ ﻭﺑﻧ���ﺗﺱ ﻭﺁﺳ���ﻳﺎ‬ ‫ﻭﻓﺭﻳﺟﻳ���ﻪ ﻭﺑﻣﻔﻳﻠﻳ���ﻪ ﻭﻣﺻ���ﺭ ﻭﻧ���ﻭﺍﺣﻰ ﻟﻳﺑﻳ���ﺎ‪ ،‬ﺍﻟﺗ���ﻲ ﻧﺣ���ﻭ ﺍﻟﻘﻳ���ﺭﻭﺍﻥ ﻭﺍﻟﺭﻭﻣ���ﺎﻧﻳﻭﻥ‬ ‫ﺍﻟﻣﺳ��ﺗﻭﻁﻧﻭﻥ‪ ،‬ﻳﻬ��ﻭﺩ ﻭﺩﺧ��ﻼء‪ ،‬ﻛﺭﻳﺗﻳ��ﻭﻥ ﻭﻋ��ﺭﺏ ﻧﺳ��ﻣﻌﻬﻡ ﻳﺗﻛﻠﻣ��ﻭﻥ ﺑﺄﻟﺳ��ﻧﺗﻧﺎ ﺑﻌﻅ��ﺎﺋﻡ‬ ‫ﷲ" )ﺃﻉ ‪ .(11-4:2‬ﺇﺫﺍ ﻛﺎﻧﻭﺍ ﻳﺗﻛﻠﻣﻭﻥ ﺑﻠﻐﺎﺕ ﻣﻌﺭﻭﻓﺔ ﻭﻣﻔﻬﻭﻣﺔ ﻟﻣﻭﺍﻁﻧﻳﻬﺎ‪ .‬ﺃﻣ�ﺎ ﻣ�ﺎ‬ ‫ﻳﺣ��ﺩﺙ ﺍﻵﻥ ﻣ��ﻥ ﺍﻟﺧﻣﺳ��ﻳﻧﻳﻳﻥ ﻫ��ﻭ ﺃﻧﻬ��ﻡ ﻳﻘﻭﻟ��ﻭﻥ ﺃﻧﻧ��ﺎ ﺍﻣﺗﻸﻧ��ﺎ ﻣ��ﻥ ﺍﻟ��ﺭﻭﺡ ﺍﻟﻘ��ﺩﺱ‪ ،‬ﺛ��ﻡ‬ ‫ﻳﺗﻛﻠﻣﻭﻥ ﺑﺄﻟﺳﻧﺔ ﻏﻳﺭ ﻣﻔﻬﻭﻣﺔ‪ ،‬ﻫﺫﻩ ﺍﻷﻟﺳﻧﺔ ﻟﻳﺳﺕ ﻟﻐﺎﺕ ﺣﻘﻳﻘﻳﺔ‪ ،‬ﺑﻝ ﻟﻐ�ﺎﺕ ﻟ�ﻳﺱ ﻟﻬ�ﺎ‬ ‫ﻭﺟﻭﺩ ﻓﻲ ﺍﻟﻌﺎﻟﻡ‪ .‬ﺃﻣﺎ ﻓﻲ ﺑﺩﺍﻳﺔ ﻫﺫﻩ ﺍﻟﻣﻭﻫﺑﺔ ﻓﻠﻡ ﻳﻛﻥ ﻫﻛﺫﺍ‪ ،‬ﺑﻝ ﺑﺩﺃﺕ ﺑﻠﻐﺎﺕ ﻣﻌﺭﻭﻓ�ﺔ‪،‬‬ ‫ﻭﺫﻟ��ﻙ ﻛﺗﻌ��ﻭﻳﺽ ﻟﻣ��ﺎ ﺣ��ﺩﺙ ﻳ��ﻭﻡ ﺑﻠﺑﻠ��ﺔ ﺍﻷﻟﺳ��ﻥ ﻋﻧ��ﺩﻣﺎ ﺃﺭﺍﺩ ﺍﻟ��ﺭﺏ ﺃﻥ ﻳﻔ��ﺭﻕ ﺷ��ﻌﻭﺏ‬ ‫ﻳﻭﺣ��ﺩ ﺍﻟﺑﺷ��ﺭ ﻟ��ﺫﻟﻙ‬ ‫ﺍﻷﺭﺽ ﻓﺑﻠﺑ��ﻝ ﺃﻟﺳ��ﻧﺗﻬﻡ‪ .‬ﺃﻣ��ﺎ ﻓ��ﻲ ﻳ��ﻭﻡ ﺍﻟﺧﻣﺳ��ﻳﻥ ﻓ��ﺄﺭﺍﺩ ﺍﻟ��ﺭﺏ ﺃﻥ ّ‬ ‫ﻳﻭﺣﺩﻫﻡ ﻋﻥ ﻁﺭﻳﻕ ﺍﻧﺗﺷﺎﺭ ﺍﻟﻛﺭﺍﺯﺓ ﺑﺎﻹﻧﺟﻳﻝ‪،‬‬ ‫ﺃﻋﻁﺎﻫﻡ ﺃﻥ ﻳﺗﻛﻠﻣﻭﺍ ﺑﻠﻐﺎﺕ ﺟﺩﻳﺩﺓ‪ ،‬ﻟﻛﻲ ّ‬ ‫ﻓﺗﺻﻳﺭ ﺭﻋﻳﺔ ﻭﺍﺣﺩﺓ ﻟﺭﺍﻉ ﻭﺍﺣﺩ‪ .‬ﻭﺫﻟﻙ ﻟﻛﻲ ﻳﺗﺣﻘﻕ ﻣ�ﺎ ﻗﺎﻟ�ﻪ ﺍﻟﺳ�ﻳﺩ ﻟﻬ�ﻡ "ﺍﺫﻫﺑ�ﻭﺍ ﺇﻟ�ﻰ‬ ‫ﺍﻟﻌﺎﻟﻡ ﺃﺟﻣﻊ ﻭﺍﻛﺭﺯﻭﺍ ﺑﺎﻹﻧﺟﻳﻝ ﻟﻠﺧﻠﻳﻘﺔ ﻛﻠﻬﺎ" )ﻣﺭ ‪.(15:16‬‬ ‫ﻛﺎﻥ ﺍﻟﺳﻳﺩ ﺍﻟﻣﺳﻳﺢ ﻳﻘﺻ�ﺩ ﺃﻥ ﻳﺭﺳ�ﻠﻬﻡ‪ ،‬ﻋﻠ�ﻰ ﺃﻻ ﻳﻛ�ﻭﻥ ﻟﻬ�ﻡ ﺍﺣﺗﻳ�ﺎﺝ ﻓ�ﻲ ﺇﺭﺳ�ﺎﻟﻳﺗﻬﻡ‬ ‫ﻟﻣ��ﻥ ﻳﺗ��ﺭﺟﻡ ﻟﻛ��ﻲ ﻻ ﺗﺗﻌﻁ��ﻝ ﺍﻟﻛ��ﺭﺍﺯﺓ‪ .‬ﻷﻧﻬ��ﻡ ﺳ��ﻭﻑ ﻳ��ﺫﻫﺑﻭﻥ ﺇﻟ��ﻰ ﺑ��ﻼﺩ ﻏﺭﻳﺑ��ﺔ ﻓﻛﻳ��ﻑ‬

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‫ﻳﺟﺩﻭﻥ ﻓﻳﻬﺎ ﻣﺗﺭﺟﻣﺎً؟ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻣﺗﺭﺟﻡ ﻭﺛﻧﻳﺎ ً ﻫﻝ ﺳﻳﻭﺍﻓﻕ ﻋﻠﻰ ﺃﻥ ﻳﻘﻭﻡ ﺑﺗﺭﺟﻣﺔ ﻣ�ﺎ‬ ‫ﻳﻘﻭﻟﻭﻧ�ﻪ؟‪ ...‬ﻭﻣ�ﻥ ﺍﻟﻣﻣﻛ�ﻥ ﺃﻳﺿ�ﺎ ً ﺃﻥ ﻫ�ﺫﺍ ﺍﻟﻣﺗ�ﺭﺟﻡ ﻳﻁﻠ�ﺏ ﺃﺟ��ﺭﺍً ﻋﺎﻟﻳ�ﺎً‪ ،‬ﻟ�ﺫﻟﻙ ﺃﻋﻁ��ﺎﻫﻡ‬ ‫ﺍﻷﻟﺳﻧﺔ ﻟﻳﺳ ﱠﻬﻝ ﻟﻬﻡ ﺍﻟﻁﺭﻳﻕ ﻟﻠﻛﺭﺍﺯﺓ‪.‬‬

‫ﺍﺩﻋﺎءﺍﺕ ﺍﻟﺧﻣﺳﻳﻧﻳﻳﻥ‬ ‫ﺃﻭﻻً‪ :‬ﺍﺩﻋﺎﺅﻫﻡ ﺑﺄﻥ ﻫﻧﺎﻙ ﻧﻭﻋﺎﻥ ﻣﻥ ﺍﻷﻟﺳﻧﺔ ‪:‬‬ ‫‪ -1‬ﺃﻟﺳﻧﺔ ﺍﻟﻛﺭﺍﺯﺓ ﻭﻫﻰ ﻟﻐﺎﺕ ﺣﻘﻳﻘﻳﺔ‪.‬‬ ‫‪ -2‬ﺃﻟﺳﻧﺔ ﺍﻟﺻﻼﺓ ﻭﻫﻰ ﻟﻐﺎﺕ ﻏﻳﺭ ﻣﻌﺭﻭﻓﺔ ﻓﻰ ﺍﻟﻌﺎﻟﻡ‪ ،‬ﻭﻳﻌﺗﺑﺭﻭﻧﻬﺎ ﺃﻟﺳﻧﺔ ﺍﻟﻣﻼﺋﻛﺔ‪.‬‬ ‫ﻭﻟﻠﺭﺩ ﻋﻠﻰ ﺫﻟﻙ ﻟﺩﻳﻧﺎ ﺷﻬﺎﺩﺓ ﻳﻭﻡ ﺍﻟﺧﻣﺳﻳﻥ ‪:‬‬ ‫? ﻧﻌ������ﻭﺩ ﺇﻟ������ﻰ ﺳ������ﻔﺭ ﺍﻷﻋﻣ������ﺎﻝ ﻓﻧﺟ������ﺩ ﺃﻥ ﺍﻟﺭﺳ������ﻝ ﻭﻗ������ﺕ ﺍﻟ������ﺗﻛﻠﻡ ﺑﺎﻷﻟﺳ������ﻧﺔ‬ ‫ﻟ�����ﻡ ﻳﻛﻭﻧ�����ﻭﺍ ﻓ�����ﻲ ﺣﺎﻟ�����ﺔ ﺍﻟﻛ�����ﺭﺍﺯﺓ ﺑ�����ﻝ ﻛ�����ﺎﻧﻭﺍ ﻓ�����ﻲ ﺣﺎﻟ�����ﺔ ﺻ�����ﻼﺓ‪ .‬ﻓ�����ﺈﺫ ﻛ�����ﺎﻧﻭﺍ‬ ‫ً‬ ‫ﺑﻐﺗ�����ﺔ ﻣ�����ﻥ ﺍﻟﺳ������ﻣﺎء ﺻ�����ﻭﺕ ﻛﻣ�����ﺎ ﻣ�����ﻥ ﻫﺑ�����ﻭﺏ ﺭﻳ������ﺢ‬ ‫ﻳﺻ�����ﻠﻭﻥ ﺛ�����ﻡ "ﺻ�����ﺎﺭ‬ ‫ﻋﺎﺻ���������ﻔﺔ" )ﺃﻉ ‪ ،(2:2‬ﻓﻠﻣ���������ﺎ ﺻ���������ﺎﺭ ﻫ���������ﺫﺍ ﺍﻟﺻ���������ﻭﺕ ﺍﺟﺗﻣ���������ﻊ ﺍﻟﺟﻣﻬ���������ﻭﺭ‬ ‫ﻭﺗﺣﻳ�������ﺭﻭﺍ‪ ،‬ﻭﺗﺟﻣ�������ﻊ ﺍﻟﻧ�������ﺎﺱ ﺣ�������ﻭﻝ ﺍﻟﺑﻳ�������ﺕ ﻣ�������ﻥ ﺍﻟﺧ�������ﺎﺭﺝ‪ ،‬ﻓﻣ�������ﺎﺫﺍ ﻛ�������ﺎﻧﻭﺍ‬ ‫ﻳﺳ�����ﻣﻌﻭﻥ؟ ﻳﻘ�����ﻭﻝ ﺍﻟﻛﺗ�����ﺎﺏ "ﻧﺳ�����ﻣﻊ ﻛ�����ﻝ ﻭﺍﺣ�����ﺩ ﻣﻧ�����ﺎ ﻟﻐﺗ�����ﻪ ﺍﻟﺗ�����ﻲ ﻭﻟ�����ﺩ ﻓﻳﻬ�����ﺎ"‬ ‫)ﺃﻉ ‪.(8:2‬‬ ‫? "ﻧﺳﻣﻌﻬﻡ ﻳﺗﻛﻠﻣﻭﻥ ﺑﺄﻟﺳﻧﺗﻧﺎ ﺑﻌﻅﺎﺋﻡ ﷲ" )ﺃﻉ ‪ ..(11:2‬ﺇﺫﻥ ﻟ�ﻡ ﻳﻛﻭﻧ�ﻭﺍ ﻳﺑﺷ�ﺭﻭﻥ‬ ‫ﺑ��ﻝ ﻛ��ﺎﻧﻭﺍ ﻳﺻ��ﻠﻭﻥ ﻭﻛ��ﻝ ﻣ��ﻧﻬﻡ ﻳ��ﺗﻛﻠﻡ ﺑﻠﺳ��ﺎﻥ‪ ،‬ﻭﻟﺳ��ﺎﻧﻪ ﻫ��ﺫﺍ ﻳﺳ��ﻣﻌﻪ ﺍﻟﻧ��ﺎﺱ ﺧﺎﺭﺟ��ﺎ ً‬ ‫ﻭﻳﻔﻬﻣﻭﻧﻪ‪.‬‬

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‫������ﻧﻔﺱ‬ ‫? ﺍﻟﻛﺗ�������ﺎﺏ ﻳﻘ�������ﻭﻝ "ﻟﻣ�������ﺎ ﺣﺿ�������ﺭ ﻳ�������ﻭﻡ ﺍﻟﺧﻣﺳ�������ﻳﻥ ﻛ�������ﺎﻥ ﺍﻟﺟﻣﻳ�������ﻊ ﺑ�‬ ‫ٍ‬ ‫ﻭﺍﺣ�����ﺩﺓ" )ﺃﻉ ‪ (1:2‬ﻭﻫ�����ﺫﺍ ﻳﻌﻧ�����ﻰ ﺃﻳﺿ�����ﺎ ً ﺃﻧﻬ�����ﻡ ﻛ�����ﺎﻧﻭﺍ ﻳﺻ�����ﻠﻭﻥ‪ .‬ﺣﺳ�����ﺑﻣﺎ ﻫ�����ﻭ‬ ‫ﻭﺍﺭﺩ ﻓ�������ﻲ )ﺃﻉ ‪" ،(14:1‬ﻛ�������ﺎﻧﻭﺍ ﻳﻭﺍﻅﺑ�������ﻭﻥ ﺑ�������ﻧﻔﺱ ﻭﺍﺣ�������ﺩﺓ ﻋﻠ�������ﻰ ﺍﻟﺻ�������ﻼﺓ‬ ‫ﻭﺍﻟﻁﻠﺑﺔ"‪.‬‬ ‫? "ﺍﻣ����ﺗﻸ ﺍﻟﺟﻣﻳ����ﻊ ﻣ����ﻥ ﺍﻟ����ﺭﻭﺡ ﺍﻟﻘ����ﺩﺱ‪ ،‬ﻭﺍﺑﺗ����ﺩﺃﻭﺍ ﻳﺗﻛﻠﻣ����ﻭﻥ ﺑﺄﻟﺳ����ﻧﺔ ﺃﺧ����ﺭﻯ‪،‬‬ ‫ﻛﻣ���ﺎ ﺃﻋﻁ���ﺎﻫﻡ ﺍﻟ���ﺭﻭﺡ ﺃﻥ ﻳﻧﻁﻘ���ﻭﺍ" )ﺃﻉ ‪ .(4:2‬ﻛﻠﻣ���ﺔ "ﺃﺧ���ﺭﻯ" ﺗﻌﻧ���ﻰ ﻟﻐ���ﺔ ﻏﻳ���ﺭ‬ ‫ﻟﻐﺗﻬﻡ ﺍﻷﺻﻠﻳﺔ‪ .‬ﻓﻬﻡ ﻳﺗﻛﻠﻣﻭﻥ ﺑﻠﻐﺎﺕ ﺃﺧﺭﻯ ﻟﻛﻥ ﻟﻡ ﻳﻛﻥ ﻣﻌﻬﻡ ﺁﺧﺭﻭﻥ ﻏﻳﺭ ﺍﻟﺭﺳﻝ‪.‬‬ ‫ﻭﻣﻥ ﻏﻳﺭ ﺍﻟﻣﻌﻘﻭﻝ ﺃﻥ ﺍﻵﺑﺎء ﺍﻟﺭﺳﻝ ﺳﻳﻛﺭﺯ ﻛﻝ ﻣﻧﻬﻡ ﻟﻶﺧﺭ‪ ،‬ﻭﻳﻘﻭﻝ ﻟﻪ "ﺗﺏ ﻭﺁﻣ�ﻥ‬ ‫ﺑﺎﻹﻧﺟﻳﻝ"‪ .‬ﻷﻧﻬﻡ ﻓﻰ ﺑﺩﺍﻳﺔ ﺗﻛﻠﻣﻬﻡ ﺑﺄﻟﺳﻧﺔ ﻟﻡ ﻳﻛﻥ ﺍﻟﻧﺎﺱ ﻗﺩ ﻭﺻﻠﻭﺍ ﺑﻌﺩ ﺇﻟ�ﻰ ﺍﻟﻣﻛ�ﺎﻥ‪،‬‬ ‫ﻟﻛﻥ ﺃﺛﻧﺎء ﺗﺳﺑﻳﺣﻬﻡ ﻭﺗﻛﻠّﻣﻬﻡ ﺑﺄﻟﺳﻧﺔ ﺑﻌﻅﺎﺋﻡ ﷲ‪ ،‬ﺗﺟﻣﻊ ﺍﻟﻧﺎﺱ ﻭﺳﻣﻌﻭﻫﻡ‪.‬‬ ‫ﻓﻰ ﻫﺫﻩ ﺍﻟﻧﻘﻁﺔ ﻳﺧﺗﻠﻑ ﺍﻟﻧﺎﺱ ﺑﻳﻥ ﻋﻘﻳﺩﺓ ﻭﻋﻘﻳﺩﺓ‪ :‬ﺇﺫﺍ ﺻ ﱠﺩﻗﻭﺍ ﺇﻧﻪ ﻻ ﻳﻭﺟﺩ ﻣﺎ‬ ‫ﻳﺳﻣﻰ ﺑﺄﻟﺳﻧﺔ ﺍﻟﻛﺭﺍﺯﺓ ﻭﺃﻟﺳﻧﺔ ﺍﻟﺻﻼﺓ‪ .‬ﻓﺈﻧﻬﻡ ﻳﻘﻭﻟﻭﻥ ﻟﻣﻥ ﻟﻪ ﻣﻭﻫﺑﺔ ﺍﻷﻟﺳﻥ‪ :‬ﺃﻥ‬ ‫ﻛﺎﻧﺕ ﻟﺩﻳﻙ ﻣﻭﻫﺑﺔ ﺃﻟﺳﻥ ﺣﻘﻳﻘﻳﺔ‪ ،‬ﻗﻝ ﻟﻧﺎ ﻟﻐﺔ ﻟﻡ ﻧﺗﻌﻠﻣﻬﺎ‪ ،‬ﻣﺛﻼً ﺃﻟﻣﺎﻧﻰ ﺃﻭ ﺭﻭﺳﻰ ﺃﻭ‬ ‫ﻫﻧﺩﻯ‪ ،‬ﻓﻼ ﻳﻘﺩﺭ ﺃﻥ ﻳﻘﻭﻝ ﻛﻠﻣﺔ ﻭﺍﺣﺩﺓ‪ ،‬ﻟﻛﻥ ﻳﻘﻭﻝ ﻛﻼﻣﺎ ً ﻏﻳﺭ ﻣﻔﻬﻭﻡ‪ .‬ﻓﻬﻝ ﻣﻥ ﻳﻭﻡ‬ ‫ﻧﺷﺄﺓ ﺍﻟﺑﺭﻭﺗﺳﺗﺎﻧﺗﻳﺔ ﻟﻡ ﻳﻭﺟﺩ ﻭﻻ ﺑﺭﻭﺗﺳﺗﺎﻧﺗﻰ ﻭﺍﺣﺩ ﺃﻋﻁﺎﻩ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﺃﻥ ﻳﻧﻁﻕ‬ ‫ﺑﻠﻐﺔ ﺣﻘﻳﻘﻳﺔ ﻣﻔﻬﻭﻣﺔ؟ ﺑﻝ ﻛﻠﻬﺎ ﻫﻣﻬﻣﺎﺕ ﻭﻛﻠﻣﺎﺕ ﻏﻳﺭ ﻣﻔﻬﻭﻣﺔ ﻻ ﻭﺟﻭﺩ ﻟﻬﺎ ﻓﻰ‬ ‫ﻗﺎﻣﻭﺱ ﺍﻟﻠﻐﺎﺕ ﻧﻬﺎﺋﻳﺎ ً‪.‬‬

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‫ﻗﺿﻳﺔ ﺃﻟﺳﻧﺔ ﺍﻟﻣﻼﺋﻛﺔ‬ ‫ﻳﻘ��ﻭﻝ ﺍﻟﺧﻣﺳ��ﻳﻧﻳﻭﻥ ﺃﻥ ﺃﻟﺳ��ﻧﺔ ﺍﻟﺻ��ﻼﺓ ﻫ��ﻲ ﺃﻟﺳ��ﻧﺔ ﺍﻟﻣﻼﺋﻛ��ﺔ‪ ،‬ﻭﻟﻠ��ﺭﺩ ﻧﻘ��ﻭﻝ ﺃﻥ ﺍﻟﻛﺗ��ﺎﺏ‬ ‫ﺍﻟﻣﻘﺩﺱ ﻟﻡ ﻳﻘﻝ "ﺇﻥ ﻛﻧﺕ ﺃﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ ﺍﻟﻧﺎﺱ‪،‬‬ ‫ﻭﺃﻟﺳ���ﻧﺔ ﺍﻟﻣﻼﺋﻛ���ﺔ" ﺑ���ﻝ ﻗ���ﺎﻝ "ﺇﻥ ﻛﻧ���ﺕ ﺃﺗﻛﻠ���ﻡ ﺑﺄﻟﺳ���ﻧﺔ‬ ‫ﺍﻟﻧﺎﺱ ﻭﺍﻟﻣﻼﺋﻛﺔ" )‪1‬ﻛ�ﻭ ‪ .(1:13‬ﻓﻛﻠﻣ�ﺔ "ﺃﻟﺳ�ﻧﺔ" ﻫﻧ�ﺎ‬ ‫ﺍﻟﺗ���ﻲ ﺫﻛ���ﺭﺕ ﺑﺻ���ﻳﻐﺔ ﺍﻟﺟﻣ���ﻊ‪ ،‬ﺇﻧﻣ���ﺎ ﺗﺷ���ﻳﺭ ﺇﻟ���ﻰ ﺍﻟﻠﻐ���ﺎﺕ‬ ‫ﺍﻟﻌﺩﻳ��ﺩﺓ ﺍﻟﺗ��ﻲ ﻳ��ﺗﻛﻠﻡ ﺑﻬ��ﺎ ﺍﻟﻧ��ﺎﺱ‪ ،‬ﻣﺿ��ﺎﻓﺎ ً ﺇﻟﻳﻬ��ﺎ "ﻟﺳ��ﺎﻥ‬ ‫ﺍﻟﻣﻼﺋﻛ��ﺔ" ﻭﻟ��ﻳﺱ "ﺃﻟﺳ��ﻧﺔ ﺍﻟﻣﻼﺋﻛ��ﺔ"‪ .‬ﻷﻧ��ﻪ ﻟ��ﻭ ﻛ��ﺎﻥ ﻟﻠﻣﻼﺋﻛ��ﺔ‬ ‫ﺃﻟﺳﻧﺔ ﻣﺗﻌﺩﺩﺓ ﻻﺣﺗﺎﺟﻭﺍ ﺃﻥ ﻳﺗﺭﺟﻡ ﺑﻌﺿﻬﻡ ﻟﺑﻌﺽ‪ ،‬ﻭﻟﻣﺎ ﻛﺎﻧﺕ ﺑﻳﻧﻬﻡ ﻭﺣﺩﺓ ﻓﻲ ﺍﻟﻔﻛ�ﺭ‪،‬‬ ‫ﻭﻫﺫﺍ ﻏﻳﺭ ﻣﻣﻛ�ﻥ‪ .‬ﻛﻣ�ﺎ ﺃﻥ ﺗﻌ�ﺩﺩ ﺍﻷﻟﺳ�ﻧﺔ ﻭﺍﻧﻘﺳ�ﺎﻣﻬﺎ ﻟ�ﻡ ﻳﺣ�ﺩﺙ ﺇﻻ ﻟﻠﺑﺷ�ﺭ ﻓﻘ�ﻁ ﻋﻧ�ﺩﻣﺎ‬ ‫ﺃﺧﻁﺄﻭﺍ ﻓﻲ ﺑﻧ�ﺎء ﺑ�ﺭﺝ ﺑﺎﺑ�ﻝ ﺑ�ﺭﻭﺡ ﺍﻟﺗﻌ�ﺎﻟﻲ ﻭﺍﻟﻛﺑﺭﻳ�ﺎء‪ ،‬ﻓﺑﻠﺑ�ﻝ ﷲ ﻫﻧ�ﺎﻙ ﺃﻟﺳ�ﻧﺗﻬﻡ )ﺗ�ﻙ‬ ‫‪.(9-1:11‬‬ ‫ﻭﻟﻭ ﻛﺎﻧﺕ ﻣﻭﻫﺑﺔ ﺍﻷﻟﺳﻧﺔ ﺇﻟﻰ ُﺗﻌﻁﻰ ﻓﻲ ﺍﻟﺻﻼﺓ ﻳﻘﺻﺩ ﺑﻬﺎ ﻟﺳﺎﻥ ﺍﻟﻣﻼﺋﻛ�ﺔ‪ ،‬ﻣ�ﺎ ﻛ�ﺎﻥ‬ ‫ﺑﻭﻟﺱ ﺍﻟﺭﺳﻭﻝ ﻳﺷﻳﺭ ﺇﻟﻳﻬ�ﺎ ﺑﺻ�ﻳﻐﺔ ﺍﻟﺟﻣ�ﻊ "ﺍﻟ�ﺗﻛﻠﻡ ﺑﺄﻟﺳ�ﻧﺔ" ﻛﻣ�ﺎ ﻳﺗﺿ�ﺢ ﻣ�ﻥ ﺍﻷﻣﺛﻠ�ﺔ‬ ‫ﺍﻟﺗﺎﻟﻳﺔ‪:‬‬ ‫‪" ƒ‬ﻷﻥ ﻣﻥ ﻳﺗﻧﺑﺄ ﺃﻋﻅﻡ ﻣﻣﻥ ﻳﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ" )‪1‬ﻛﻭ ‪.(5:14‬‬ ‫‪" ƒ‬ﺃﺷﻛﺭ ﺇﻟﻬﻲ ﺇﻧﻲ ﺃﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ ﺃﻛﺛﺭ ﻣﻥ ﺟﻣﻳﻌﻛﻡ" )‪1‬ﻛﻭ ‪.(18:14‬‬ ‫‪" ƒ‬ﺇﺫﺍً◌ً ﺍﻷﻟﺳﻧﺔ ﺁﻳﺔ ﻻ ﻟﻠﻣﺅﻣﻧﻳﻥ ﺑﻝ ﻟﻐﻳﺭ ﺍﻟﻣﺅﻣﻧﻳﻥ" )‪1‬ﻛﻭ ‪.(22:14‬‬ ‫‪" ƒ‬ﻓ��ﺈﻥ ﺍﺟﺗﻣﻌ��ﺕ ﺍﻟﻛﻧﻳﺳ��ﺔ ﻛﻠﻬ��ﺎ ﻓ��ﻲ ﻣﻛ��ﺎﻥ ﻭﺍﺣ��ﺩ ﻭﻛ��ﺎﻥ ﺍﻟﺟﻣﻳ��ﻊ ﻳﺗﻛﻠﻣ��ﻭﻥ ﺑﺄﻟﺳ��ﻧﺔ‪،‬‬ ‫ﻓﺩﺧﻝ ﻋﺎﻣﻳﻭﻥ ﺃﻭ ﻏﻳﺭ ﻣﺅﻣﻧﻳﻥ ﺃﻓﻼ ﻳﻘﻭﻟﻭﻥ ﺃﻧﻛﻡ ﺗﻬﺫﻭﻥ؟!" )‪1‬ﻛﻭ ‪.(23:14‬‬

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‫ﻭﻋ��ﻼﻭﺓ ﻋﻠ��ﻰ ﺫﻟ��ﻙ ﻓ��ﺈﻥ ﻟﻐ��ﺔ ﺍﻟﻣﻼﺋﻛ��ﺔ ﺃﻱ ﺃﺳ��ﻠﻭﺏ ﺍﻟﺗﻔ��ﺎﻫﻡ ﺑﻳ��ﻧﻬﻡ‪ ،‬ﻫ��ﻲ ﺑ��ﻼ ﺷ��ﻙ ﻟﻐ��ﺔ‬ ‫ﻣﻔﻬﻭﻣ��ﺔ ﻭﻏﺎﻟﺑ��ﺎ ً ﺗﻛ��ﻭﻥ ﻟﻬ���ﺎ ﻗﻭﺍﻋ��ﺩﻫﺎ ﻭﻣﻌﺎﻧﻳﻬ��ﺎ‪ ،‬ﻭﻟﻳﺳ���ﺕ ﻣﺟ��ﺭﺩ ﺃﺻ��ﻭﺍﺕ ﻣﺭﺗﺑﻛ���ﺔ‬ ‫ﻭﺭﻁﺎﻧﺔ ﺑﻼ ﻣﻌﻧﻰ‪ .‬ﺍﻷﻣﺭ ﺍﻟﺫﻱ ﺃﺷﺎﺭ ﺇﻟﻳﻪ ﺑﻭﻟﺱ ﺍﻟﺭﺳﻭﻝ ﺑﻘﻭﻟﻪ‪" :‬ﻫﻛﺫﺍ ﺃﻧﺗﻡ ﺃﻳﺿ�ﺎ ً ﺇﻥ‬ ‫ﻟﻡ ﺗﻌﻁﻭﺍ ﺑﺎﻟﻠﺳﺎﻥ ﻛﻼﻣﺎ ً ﻳﻔﻬﻡ ﻓﻛﻳﻑ ﻳﻌﺭﻑ ﻣ�ﺎ ﺗﻛﻠ�ﻡ ﺑ�ﻪ‪ ،‬ﻓ�ﺄﻧﻛﻡ ﺗﻛﻭﻧ�ﻭﻥ ﺗﺗﻛﻠﻣ�ﻭﻥ ﻓ�ﻲ‬ ‫ﺍﻟﻬﻭﺍء‪ .‬ﺭﺑﻣﺎ ﺗﻛﻭﻥ ﺃﻧﻭﺍﻉ ﻟﻐﺎﺕ ﻫﺫﺍ ﻋﺩﺩﻫﺎ ﻓﻰ ﺍﻟﻌﺎﻟﻡ‪ ،‬ﻭﻟﻳﺱ ﺷﺊ ﻣﻧﻬﺎ ﺑﻼ ﻣﻌﻧﻰ"‬ ‫)‪1‬ﻛﻭ ‪.(9:14،10‬‬ ‫ﻛﻣ���ﺎ ﺃﻥ ﺍﻟﻣﻼﺋﻛ���ﺔ ﺃﺭﻭﺍﺡ‪ ،‬ﻭﺍﻟﺗﻔ���ﺎﻫﻡ ﺑ���ﻳﻥ ﻫ���ﺫﻩ ﺍﻷﺭﻭﺍﺡ ﻳﻌﻠ���ﻭ ﻋﻠ���ﻰ ﻣﺭﺗﺑ���ﺔ ﺍﻟﺣ���ﺱ‬ ‫ﻭﺍﻟﺻ��ﻭﺕ ﺍﻟﻣﺳ��ﻣﻭﻉ ﺑ��ﺎﻷﺫﻥ ﺍﻟﺣﺳ��ﻳﺔ‪ ،‬ﻓﻠﻐ��ﺗﻬﻡ ﻟﻐ��ﺔ ﺧﺎﺻ��ﺔ ﺑﻬ��ﻡ ﻛ��ﺄﺭﻭﺍﺡ ﻏﻳ��ﺭ ﻣﺎﺩﻳ��ﺔ‪،‬‬ ‫ﻓﻛﻳ���ﻑ ﻟﻠﺑﺷ���ﺭ ﺇﺫﻥ ﺃﻥ ﻳﺗﻛﻠﻣ���ﻭﺍ ﺑﻬ���ﺫﻩ ﺍﻟﻠﻐ���ﺔ ﺍﻟﻣﻼﺋﻛﻳ���ﺔ؟! ﻟ���ﺫﻟﻙ ﻗ���ﺎﻝ ﺍﻟﻘ���ﺩﻳﺱ ﺑ���ﻭﻟﺱ‬ ‫ﺍﻟﺭﺳﻭﻝ ﺃﻧﻪ ﺣﻳﻧﻣ�ﺎ "ﺃﺧﺗﻁ�ﻑ ﺇﻟ�ﻰ ﺍﻟﻔ�ﺭﺩﻭﺱ ﻭﺳ�ﻣﻊ ﻛﻠﻣ�ﺎﺕ ﻻ ﻳﻧﻁ�ﻕ ﺑﻬ�ﺎ ﻭﻻ ﻳﺳ�ﻭﻍ‬ ‫ﻹﻧﺳﺎﻥ ﺃﻥ ﻳﺗﻛﻠﻡ ﺑﻬﺎ" )‪2‬ﻛﻭ ‪ .(4:12‬ﻛﻣﺎ ﺃﻥ ﻣﺎ ﻓﻲ ﺍﻟﺳﻣﺎء ﻫﻭ "ﻣﺎ ﻟﻡ ﺗﺭ ﻋﻳﻥ ﻭﻟ�ﻡ‬ ‫ﺗﺳ��ﻣﻊ ﺃﺫﻥ ﻭﻟ��ﻡ ﻳﺧﻁ��ﺭ ﻋﻠ��ﻰ ﺑ��ﺎﻝ ﺇﻧﺳ��ﺎﻥ ﻣ��ﺎ ﺃﻋ��ﺩﻩ ﷲ ﻟﻠ��ﺫﻳﻥ ﻳﺣﺑﻭﻧ��ﻪ" )‪1‬ﻛ��ﻭ ‪.(9:2‬‬ ‫ﻭﺃﻳ���ﻥ ﻳﻭﺟ���ﺩ ﺍﻟﻣﻼﺋﻛ���ﺔ؟ ﺃﻟ���ﻳﺱ ﻓ���ﻲ ﺍﻟﺳ���ﻣﺎء ﻳﺣﻳﻁ���ﻭﻥ ﺑ���ﺎﻟﻌﺭﺵ ﺍﻹﻟﻬ���ﻲ ﻭﻳﺳ���ﺑﺣﻭﻧﻪ‬ ‫ﻭﻳﻣﺟﺩﻭﻧﻪ ﻛﻝ ﺣﻳﻥ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺫﺍ ﻣﺎ ﻟﻡ ﺗﺳﻣﻊ ﺑﻪ ﺃﺫﻥ ﺣﺳﺑﻣﺎ ﻫ�ﻭ ﻣﻛﺗ�ﻭﺏ ﻓ�ﻲ ﺍﻟﻌﻬ�ﺩ‬ ‫ﺍﻟﺟﺩﻳﺩ ﻓﻛﻳﻑ ﻳﺩّﻋﻰ ﺍﻟﺑﻌﺽ ﺃﻧﻬ�ﻡ ﻳﺗﻛﻠﻣ�ﻭﻥ ﺑﺄﻟﺳ�ﻧﺔ ﺍﻟﻣﻼﺋﻛ�ﺔ ﺍﻟﺗ�ﻲ ﻟ�ﻡ ﺗﺳ�ﻣﻊ ﺑﻬ�ﺎ ﺃﺫﻥ‬ ‫ﻋﻠﻰ ﺍﻷﺭﺽ؟ ﻫﻝ ﻭﺻﻠﻭﺍ ﺍﻵﻥ ﺇﻟﻰ ﻣﺎ ﻟﻡ ﻳﺻ�ﻝ ﺇﻟﻳ�ﻪ ﺍﻵﺑ�ﺎء ﺍﻟﺭﺳ�ﻝ ﻋﻠ�ﻰ ﺍﻷﺭﺽ ﺑﻌ�ﺩ‬ ‫ﺻﻌﻭﺩ ﺍﻟﺳﻳﺩ ﺍﻟﻣﺳﻳﺢ ﺇﻟﻰ ﺍﻟﺳﻣﺎء‪ .‬ﻭﻛﻳﻑ ﻳﺳﻣﻊ ﺍﻟﺟﻣﻳﻊ ﻣﻥ ﺍﻟﺣﺎﺿﺭﻳﻥ ﺗﺎﺋﺑﻳﻥ ﻭﻏﻳﺭ‬ ‫ﺗﺎﺋﺑﻳﻥ ﻣﺎ ﻟﻡ ﺗﺳﻣﻊ ﺑﻪ ﺃﺫﻥ ﻭﻣﺎ ﻻ ﻳﺳﻭﻍ ﻹﻧﺳﺎﻥ ﺃﻥ ﻳﺗﻛﻠﻡ ﻋﻧﻪ‪ ،‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻣﻼﺋﻛ�ﺔ ﺇﺫﺍ‬ ‫ﻛﻠﻣﻭﺍ ﺍﻟﺑﺷﺭ‪ ،‬ﻛﻣﺭﺳ�ﻠﻳﻥ ﻣ�ﻥ ﷲ ﺑﺭﺳ�ﺎﻟﺔ ﺇﻟ�ﻰ ﺃﺣ�ﺩ ﻣ�ﻥ ﺍﻟﻧ�ﺎﺱ‪ ،‬ﻓ�ﺈﻧﻬﻡ ﻳﺗﻛﻠﻣ�ﻭﻥ ﺑﻠﻐ�ﺔ‬ ‫ﺍﻟﺑﺷﺭ ﻭﺑﺻﻭﺕ ﻣﺳﻣﻭﻉ‪.‬‬ ‫ﻭﻧﻭﺭﺩ ﻗﻭﻻً ﻟﻠﻘﺩﻳﺱ ﻳﻭﺣﻧﺎ ﺫﻫﺑﻲ ﺍﻟﻔﻡ ﻳﺣﺳﻡ ﻫﺫﺍ ﺍﻟﻣﻭﺿﻭﻉ ﻣﺅﻛﺩﺍً ﺃﻥ ﺃﻟﺳ�ﻧﺔ ﺍﻟﺻ�ﻼﺓ‬ ‫ﻫﻲ ﻟﻐﺎﺕ ﻣﻥ ﻟﻐ�ﺎﺕ ﺍﻟﺑﺷ�ﺭ ﺍﻟﻣﻌﺭﻭﻓ�ﺔ ﺇﺫ ﻗ�ﺎﻝ‪) :‬ﺃﺭﺃﻳ�ﺕ ﻛﻳ�ﻑ ﻳﺻ�ﻝ ﺍﻟﺭﺳ�ﻭﻝ ﺑﺎﻟﺗ�ﺩﺭﻳﺞ‬ ‫ﺇﻟﻰ ﻧﻘﻁﺔ ﺣﺎﺳﻣﺔ ﻓﻲ ﺣﺩﻳﺛﻪ ﻋ�ﻥ ﺍﻟ�ﺗﻛﻠﻡ ﺑﺄﻟﺳ�ﻧﺔ؟! ﻓﻳﻭﺿ�ﺢ ﺃﻧ�ﻪ‬

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‫ﺑﻼ ﻓﺎﺋﺩﺓ‪ ،‬ﻟﻳﺱ ﻟﻠﺳﺎﻣﻌﻳﻥ ﻓﻘﻁ ﺑﻝ ﺃﻳﺿﺎ ً ﻟﻠﻣ�ﺗﻛﻠﻡ ﺑﻬ�ﺎ ﻓ�ﻲ ﻗﻭﻟ�ﻪ‪" :‬ﺃﻣ�ﺎ ﺫﻫﻧ�ﻲ ﻓﻬ�ﻭ ﺑ�ﻼ‬ ‫ﺛﻣﺭ" )‪1‬ﻛﻭ ‪ .(14:14‬ﻷﻧﻪ ﺇﻥ ﻧﻁﻕ ﺇﻧﺳﺎﻥ ﺑﺎﻟﻔﺎﺭﺳﻳﺔ ﺃﻭ ﺑﺄﻱ ﻟﻐﺔ ﺃﺟﻧﺑﻳ�ﺔ ﻭﻟ�ﻡ ﻳﻔﻬ�ﻡ‬ ‫ﻣﺎ ﻳﻘﻭﻝ ﻓﻬﻭ ﺑﺎﻟﺗﺄﻛﻳﺩ ﺳﻭﻑ ﻳﻛ�ﻭﻥ ﺑﺭﺑﺭﻳ�ﺎ ً ﻋﻧ�ﺩ ﻧﻔﺳ�ﻪ‪ ،‬ﻭﻟ�ﻳﺱ ﻋﻧ�ﺩ ﺍﻵﺧ�ﺭﻳﻥ ﻓﻘ�ﻁ ﺇﺫ‬ ‫ﺃﻧ�ﻪ ﻻ ﻳﻌ��ﺭﻑ ﻣ��ﺎ ﺗﻛﻠ�ﻡ ﺑ��ﻪ‪ .‬ﻓﻛﺛﻳ��ﺭﻭﻥ ﻓ��ﻲ ﺍﻟﻘ�ﺩﻳﻡ ﻣﻣ��ﻥ ﻛﺎﻧ��ﺕ ﻟﻬ�ﻡ ﻣﻭﻫﺑ��ﺔ ﺍﻟﺻ��ﻼﺓ ﻣ��ﻊ‬ ‫ﻣﻭﻫﺑﺔ ﺍﻟﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ‪ ،‬ﺑﻳﻧﻣﺎ ﻛﺎﻧﻭﺍ ﻳﺻﻠﻭﻥ ﻛﺎﻧﻭﺍ ﻳﺗﻛﻠﻣﻭﻥ ﺑﺄﻟﺳﻧﺔ‪ .‬ﻓﻛﺎﻧﻭﺍ‬ ‫ﻳﺻﻠﻭﻥ ﺑﺎﻟﻔﺎﺭﺳﻳﺔ ﺃﻭ ﺑﺎﻟﻼﺗﻳﻧﻳ�ﺔ‪ ،‬ﻭﻟﻛ�ﻧﻬﻡ ﻣ�ﺎ ﻛ�ﺎﻧﻭﺍ ﻳﻔﻬﻣ�ﻭﻥ ﻣ�ﺎ ﻳﺻ�ﻠﻭﻥ ﺑ�ﻪ‪ .‬ﻓﻠﻬ�ﺫﺍ‬ ‫ﻗﺎﻝ ﺍﻟﺭﺳﻭﻝ‪" :‬ﺇﻥ ﻛﻧﺕ ﺃﺻﻠﻰ ﺑﻠﺳﺎﻥ ﻓﺭﻭﺣﻲ ﺗﺻﻠﻰ‪ ،‬ﻭﺃﻣﺎ ﺫﻫﻧﻲ ﻓﻬﻭ ﺑﻼ ﺛﻣﺭ")‪.(1‬‬ ‫‪F0‬‬

‫ﻭﻳﻌﻠﻕ ﻧﺎﺷﺭﻭ ﻣﺟﻣﻭﻋﺔ ﺃﻗﻭﺍﻝ ﺍﻵﺑﺎء ﻋﻠﻰ ﻗﻭﻝ ﺍﻟﻘ�ﺩﻳﺱ ﻳﻭﺣﻧ�ﺎ ﺫﻫﺑ�ﻲ ﺍﻟﻔ�ﻡ ﺍﻟﺳ�ﺎﻟﻑ‬ ‫ﺍﻟﺫﻛﺭ ﺑﻘﻭﻟﻬﻡ‪) :‬ﻣﻥ ﻫﺫﻩ ﺍﻟﻔﻘﺭﺓ ﻭﻣﺛﻳﻠﺗﻬﺎ ﻓﻲ ﺍﻟﻌﻅ�ﺔ ﺍﻟﺗﺎﻟﻳ�ﺔ ﻳﺗﺿ�ﺢ ﺃﻥ ﺫﻫﺑ�ﻲ ﺍﻟﻔ�ﻡ ﻗ�ﺩ‬ ‫ﺳﺭ ﺍﻟﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ ﺑﻠﻐﺎﺕ ﻟﻡ ﻳﺳﺑﻕ ﺃﻥ ﺗﻌﻠﻣﻬﺎ ﺍﻟﻣﺗﻛﻠﻡ(‪.‬‬ ‫ﻓ ّ‬ ‫ﻭﻧﺿﻳﻑ ﺇﻟﻰ ﺫﻟﻙ ﻗﻭﻝ ﺍﻟﻛﺗﺎﺏ "ﺇﻧﻲ ﺑﺫﻭﻱ ﺃﻟﺳﻧﺔ ﺃﺧﺭﻯ ﻭﺑﺷ�ﻔﺎﻩ ﺃﺧ�ﺭﻯ ﺳ�ﺄﻛﻠّﻡ ﻫ�ﺫﺍ‬ ‫ﺍﻟﺷ��ﻌﺏ" )‪1‬ﻛ��ﻭ ‪ ،21:14‬ﺃﺵ ‪ (11:28‬ﻭﻛ��ﺎﻥ ﺍﻟﻛ��ﻼﻡ ﻣﻭﺟﻬ �ﺎ ً ﺇﻟ��ﻰ ﺷ��ﻌﺏ ﺇﺳ��ﺭﺍﺋﻳﻝ‪.‬‬ ‫ﻭﻛﺫﻟﻙ ﻗﻭﻝ ﺍﻟﻛﺗﺎﺏ "ﺭﺑﻣﺎ ﺗﻛﻭﻥ ﺃﻧﻭﺍﻉ ﻟﻐﺎﺕ ﻫﺫﺍ ﻋﺩﺩﻫﺎ ﻓﻲ ﺍﻟﻌﺎﻟﻡ‪ ،‬ﻭﻟ�ﻳﺱ ﺷ�ﺊ ﻣﻧﻬ�ﺎ‬ ‫ﺑﻼ ﻣﻌﻧﻰ" )‪1‬ﻛﻭ ‪.(9:14‬‬ ‫ﺛﺎﻧﻳﺎ ً ‪ :‬ﺗﻔﺳﻳﺭ )‪1‬ﻛﻭ ‪ (1:14‬ﺑﻁﺭﻳﻘﺔ ﺧﺎﻁﺋﺔ ‪:‬‬ ‫ﺍﺳ��ﺗﻧﺎﺩﺍً ﺇﻟ��ﻰ ﻗ��ﻭﻝ ﺑ��ﻭﻟﺱ ﺍﻟﺭﺳ��ﻭﻝ‪" :‬ﺍﺗﺑﻌ��ﻭﺍ ﺍﻟﻣﺣﺑ��ﺔ ﻭﻟﻛ��ﻥ ﺟ��ﺩﻭﺍ ﻟﻠﻣﻭﺍﻫ��ﺏ ﺍﻟﺭﻭﺣﻳ��ﺔ‬ ‫ﻭﺑ��������ﺎﻷﻭﻟﻰ ﺃﻥ ﺗﺗﻧﺑ��������ﺄﻭﺍ‪ ،‬ﻷﻥ ﻣ��������ﻥ ﻳ��������ﺗﻛﻠﻡ ﺑﻠﺳ��������ﺎﻥ ﻻ ﻳﻛﻠ��������ﻡ ﺍﻟﻧ��������ﺎﺱ‪ ،‬ﺑ��������ﻝ‬ ‫ﷲ‪ .‬ﻷﻥ ﻟ����ﻳﺱ ﺃﺣ����ﺩ ﻳﺳ����ﻣﻊ‪ .‬ﻭﻟﻛﻧ����ﻪ ﺑ����ﺎﻟﺭﻭﺡ ﻳ����ﺗﻛﻠﻡ ﺑﺄﺳ����ﺭﺍﺭ‪ .‬ﻭﺃﻣ����ﺎ ﻣ����ﻥ ﻳﺗﻧﺑ����ﺄ‬ ‫ﻓ�ﻳﻛﻠﻡ ﺍﻟﻧ�ﺎﺱ ﺑﺑﻧﻳ�ﺎﻥ ﻭﻭﻋ�ﻅ ﻭﺗﺳ�ﻠﻳﺔ‪ ،‬ﻣ�ﻥ ﻳ��ﺗﻛﻠﻡ ﺑﻠﺳ�ﺎﻥ ﻳﺑﻧ�ﻰ ﻧﻔﺳ�ﻪ‪ ،‬ﻭﺃﻣ�ﺎ ﻣ�ﻥ ﻳﺗﻧﺑ��ﺄ‬ ‫ﻓﻳﺑﻧ��������ﻰ ﺍﻟﻛﻧﻳﺳ��������ﺔ‪ ،‬ﺇﻧ��������ﻰ ﺃﺭﻳ��������ﺩ ﺃﻥ ﺟﻣ��������ﻳﻌﻛﻡ ﺗﺗﻛﻠﻣ��������ﻭﻥ ﺑﺄﻟﺳ��������ﻧﺔ‪ ،‬ﻭﻟﻛ��������ﻥ‬ ‫)‪(1‬‬

‫‪.N.P.F.S. ser. Vol.XII.p. 211‬‬

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‫ﺑ����ﺎﻷﻭﻟﻰ ﺃﻥ ﺗﺗﻧﺑ����ﺄﻭﺍ ﻷﻥ ﻣ����ﻥ ﻳﺗﻧﺑ����ﺄ ﺃﻋﻅ����ﻡ ﻣﻣ����ﻥ ﻳ����ﺗﻛﻠﻡ ﺑﺄﻟﺳ����ﻧﺔ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺗ����ﺭﺟﻡ‬ ‫ﺣﺗ�����ﻰ ﺗﻧ�����ﺎﻝ ﺍﻟﻛﻧﻳﺳ�����ﺔ ﺑﻧﻳﺎﻧ�����ﺎً‪ ،‬ﻓ�����ﺎﻵﻥ ﺃﻳﻬ�����ﺎ ﺍﻷﺧ�����ﻭﺓ ﺇﻥ ﺟﺋ�����ﺕ ﺇﻟ�����ﻳﻛﻡ ﻣﺗﻛﻠﻣ�����ﺎ ً‬ ‫ﺑﺄﻟﺳﻧﺔ‪ ،‬ﻓﻣ�ﺎﺫﺍ ﺃﻧﻔﻌﻛ�ﻡ ﺇﻻ ﺃﻥ ﺃﻛﻠّﻣﻛ�ﻡ ﺇﻣ�ﺎ ﺑ�ﺈﻋﻼﻥ ﺃﻭ ﺑﻌﻠ�ﻡ ﺃﻭ ﺑﻧﺑ�ﻭﺓ ﺃﻭ ﺑﺗﻌﻠ�ﻳﻡ" )‪1‬ﻛ�ﻭ‬ ‫‪.(6-1:14‬‬ ‫ﻳﺗﺧ��ﺫ ﺍﻟﺧﻣﺳ��ﻳﻧﻳﻭﻥ ﻣ��ﻥ ﺍﻵﻳ��ﺔ ﺍﻷﻭﻟ��ﻰ ﻭﺳ��ﻳﻠﺔ ﻹﺛﺑ��ﺎﺕ ﻣﻌﺗﻘ��ﺩﻫﻡ‪ ،‬ﻭﺫﻟ��ﻙ ﺑﺗﻔﺳ��ﻳﺭﻫﺎ‬ ‫ﺗﻔﺳﻳﺭﺍً ﺧﺎﻁﺋﺎ ً ﻟﻪ ﺧﻁﻭﺭﺗﻪ‪ .‬ﻭﻳﻘﺩﻣﻭﻥ ﺑﻬﺫﺍ ﻣﻔﻬﻭﻣﺎ ً ﻳﺩﻋﻭ ﻟﻠﺗﺷﻛﻳﻙ‪ ،‬ﻛﻳﻑ؟ ﻳﻘﻭﻝ ﻧﺹ‬ ‫ﺍﻵﻳﺔ "ﻷﻥ ﻣﻥ ﻳﺗﻛﻠﻡ ﺑﻠﺳﺎﻥ ﻻ ﻳﻛﻠﻡ ﺍﻟﻧﺎﺱ ﺑﻝ ﷲ ﻷﻥ ﻟﻳﺱ ﺃﺣﺩ ﻳﺳﻣﻊ ﻭﻟﻛﻧﻪ ﺑ�ﺎﻟﺭﻭﺡ‬ ‫ﻳﺗﻛﻠﻡ ﺑﺄﺳﺭﺍﺭ"‪.‬‬ ‫ﻭﻫﻡ ﻳﻔﺳﺭﻭﻧﻬﺎ ﻛﻣﺎ ﻳﻠﻰ ‪:‬‬ ‫ﺇﻧﻪ ﻳﻛﻠﻡ ﷲ ﻭﻻ ﻳﻛﻠﻡ ﺍﻟﻧﺎﺱ‪ .‬ﺇﺫﺍً ﻟﻳﺱ ﻣﻥ ﺍﻟﺿﺭﻭﺭﻯ ﺃﻥ ﻳﺗﻛﻠﻡ ﺑﻠﻐﺔ ﻳﻔﻬﻣﻬﺎ ﺍﻟﻧﺎﺱ‪.‬‬ ‫ﻟﺫﻟﻙ ﻓﺈﻥ ﺃﻯ ﻭﺍﺣﺩ ﻣﻧﻬﻡ ﺇﺫﺍ ﺗﻛﻠﻡ ﻛﻼﻣﺎ ً ﻏﻳ�ﺭ ﻣﻔﻬ�ﻭﻡ ﻳﻘﻭﻟ�ﻭﻥ ﺃﻧ�ﻪ ﺍﻣ�ﺗﻸ ﻣ�ﻥ ﺍﻟ�ﺭﻭﺡ‬ ‫ﺍﻟﻘﺩﺱ ﻭﺍﺻﺑﺢ ﻗﺩﻳﺳﺎ ً ﻋﻅﻳﻣﺎ ً!‬ ‫ﻓﻬﻝ ﻫﻧﺎﻙ ﻓﻌﻼً ﻣﺎ ﻳﺳﻣﻰ ﺑﺄﻟﺳﻧﺔ ﻏﻳﺭ ﻣﻔﻬﻭﻣﺔ ﺗﺩﻋﻰ ﺃﻟﺳﻧﺔ ﺍﻟﺻﻼﺓ؟‬ ‫ﻭﺇﺫﺍ ﻟﻡ ﻳﻛﻥ ﻓﻠﻣ�ﺎﺫﺍ ﻳﻘ�ﻭﻝ ﺍﻟﻘ�ﺩﻳﺱ ﺑ�ﻭﻟﺱ "ﻻ ﻳﻛﻠ�ﻡ ﺍﻟﻧ�ﺎﺱ ﺑ�ﻝ ﷲ‪ "..‬ﻭﷲ ﻓ�ﺎﻫﻡ ﻣ�ﺎ‬ ‫ﻳﻘﺎﻝ ﻭﻫﺫﺍ ﻳﻛﻔﻰ‪.‬‬ ‫ﻭﻟﻠﺭﺩ ﻋﻠﻰ ﺫﻟﻙ ‪:‬‬ ‫ﻳﺷﺭﺡ ﻣﻌﻠﻣﻧﺎ ﺍﻟﻘﺩﻳﺱ ﺑﻭﻟﺱ ﻫﻧﺎ ﺣﺎﻟﺔ ﺃﻭ ﻭﺿﻊ ﻋﻛﺱ ﺍﻟﺣﺎﻟﺔ ﻭﺍﻟﻭﺿﻊ ﺍﻟﺫﻯ‬ ‫ﻳﺭﻏﺑﻪ ﺃﻭ ﻳﻔﺿﻠﻪ ﻟﻬﻡ‪ ،‬ﺇﻧﻪ ﻳﺭﻳﺩ ﺃﻥ ﻳﻘﻭﻝ ﻟﻬﻡ ﺃﻧﻛﻡ ﺗﺳﺗﺧﺩﻣﻭﻥ ﻣﻭﻫﺑﺔ ﺍﻷﻟﺳﻧﺔ‬

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‫ﺇﺳﺗﺧﺩﺍﻣﺎ ً ﻏﻳﺭ ﻣﻁﻠﻭﺑﺎً‪ ،‬ﻓﻣﺎ ﻳﺷﺭﺣﻪ ﺇﺫﻥ ﻟﻳﺱ ﻫﻭ ﺍﻟﻭﺿﻊ ﺍﻷﻣﺛﻝ ﺃﻭ ﺍﻟﻣﻔﺿﻝ‪ .‬ﻟﻛﻧﻪ‬ ‫ﻳﺷﺭﺡ ﺃﻭ ﻳﺣﻛﻰ ﻭﺿﻌﺎ ً‪ ..‬ﻫﻡ ﻳﻣﺎﺭﺳﻭﻧﻪ ﺑﻣﺎ ﻓﻰ ﺫﻟﻙ ﻧﺗﺎﺋﺟﻪ‪ .‬ﻓﻬﻭ ﻻ ﻳﻘﺻﺩ ﺃﻥ ﻳﻘﻭﻝ‬ ‫ﺃﻥ ﺍﻟﻣﻔﺭﻭﺽ ﻓﻰ ﻣﻭﻫﺑﺔ ﺍﻷﻟﺳﻥ ﺃﻥ ﻳﺗﻡ ﻓﻳﻬﺎ ﺍﻟﺷﺭﺡ ﺍﻟﺫﻯ ﺫﻛﺭﻩ‪.‬‬ ‫ﻭﻟﻛﻧ�����ﻪ ﻳﻘﺻ�����ﺩ ﺃﻥ ﻳﻘ�����ﻭﻝ ﺃﻥ ﻣ�����ﻥ ﻳﺳ�����ﺗﺧﺩﻡ ﻫ�����ﺫﻩ ﺍﻟﻣﻭﻫﺑ�����ﺔ ﺑﺎﻟﻁﺭﻳﻘ�����ﺔ ﺍﻟﺗ�����ﻰ‬ ‫ﺫﻛﺭﻫ�����ﺎ ﻳﻛ�����ﻭﻥ ﻫ�����ﺫﺍ ﺣﺎﻟ�����ﻪ‪ ،‬ﻭﻫ�����ﻭ ﻻ ﻳﻔﺿ�����ﻝ ﻫ�����ﺫﺍ ﺍﻟﻭﺿ�����ﻊ ﻭﻻ ﻳﺭﻏ�����ﺏ ﻓﻳ�����ﻪ‬ ‫ﺑﺎﻟﻧﺳ������ﺑﺔ ﻟﻬ������ﻡ‪ .‬ﻭﻳﻧﺑﻐ������ﻰ ﻣﻼﺣﻅ������ﺔ ﺃﻧ������ﻪ ﻗ������ﺎﻝ ﻋ������ﻥ ﺍﻟ������ﺗﻛﻠﻡ ﺑﺄﻟﺳ������ﻧﺔ ﻏﻳ������ﺭ‬ ‫ﻣﻌﺭﻭﻓﺔ ﻟﻠﺳﺎﻣﻌﻳﻥ )ﺣﺗﻰ ﻭﺇﻥ ﻛﺎﻧ�ﺕ ﻟﻐ�ﺎﺕ ﺣﻘﻳﻘﻳ�ﺔ( "ﻷﻥ ﻟ�ﻳﺱ ﺃﺣ�ﺩ ﻳﺳ�ﻣﻊ" ﻭﻳﻘﺻ�ﺩ‬ ‫ﺃﻥ ﺍﻟﺳ��������ﺎﻣﻊ ﻻ ﻳﻔﻬ���������ﻡ ﻭﺍﻟﻣ��������ﺗﻛﻠﻡ "ﻳ���������ﺗﻛﻠﻡ ﺑﺄﺳ���������ﺭﺍﺭ" ﻛﻣ��������ﺎ ﻗ���������ﺎﻝ‪ .‬ﻛﻣ���������ﺎ‬ ‫ﻧﻼﺣﻅ ﺃﺳﻠﻭﺏ ﺍﻟﻣﻔﺎﺿﻠﺔ ﺍﻟﺫﻯ ﺫﻛﺭﻩ ﻓﻰ ﻫﺫﻩ ﺍﻟﻔﻘﺭﺓ ﺑﻘﻭﻟﻪ "ﻣﻥ ﻳ�ﺗﻛﻠﻡ ﺑﻠﺳ�ﺎﻥ ﻻ ﻳﻛﻠ�ﻡ‬ ‫ﺍﻟﻧﺎﺱ‪ ..‬ﻭﺃﻣﺎ ﻣﻥ ﻳﺗﻧﺑﺄ ﻓﻳﻛﻠﻡ ﺍﻟﻧﺎﺱ"‪ .‬ﻭﻛﺫﻟﻙ ﻓﺈﻥ ﺍﻵﻳﺎﺕ ﺍﻟﺗﺎﺑﻌﺔ ﺗﻭﺿﺢ ﺍﻟﻣﻌﻧﻰ ﺃﻛﺛ�ﺭ‬ ‫ﻓﻳﻘﻭﻝ‪:‬‬ ‫? "ﺇﻥ ﺟﺋﺕ ﺇﻟﻳﻛﻡ ﻣﺗﻛﻠﻣﺎ ً ﺑﺄﻟﺳﻧﺔ ﻓﻣ�ﺎﺫﺍ ﺃﻧﻔﻌﻛ�ﻡ" )ﻛ�ﻭ ‪ .(11-6:14‬ﻟ�ﻳﺱ ﺍﻟﻣﻘﺻ�ﻭﺩ‬ ‫ﻫﻧﺎ ﺑﻛﻠﻣﺔ ﺃﻟﺳﻧﺔ ﻟﺳﺎﻥ ﺍﻟﻛﻭﺭﻧﺛﻭﺳﻳﻳﻥ ﻭﻟﻛﻥ ﺍﻟﻣﻘﺻﻭﺩ ﻫﻭ ﺍﻟﻛﻼﻡ ﺑﺄﻟﺳﻧﺔ ﻻ ﻳﻌﺭﻓﻭﻧﻬ�ﺎ‪،‬‬ ‫ﻓﻣﺎ ﺍﻟﻔﺎﺋﺩﺓ ﺍﻟﺗﻰ ﺳﻭﻑ ﺗﺟﺩﻯ ﻣﻥ ﺳﻣﺎﻉ ﻟﻐﺔ ﻏﻳﺭ ﻣﻔﻬﻭﻣﺔ‪.‬‬ ‫ﻭﻟﺫﻟﻙ ﻳﻛﻣﻝ ﻓﻰ ﻋﺩﺩ ‪" 9‬ﻫﻛﺫﺍ ﺃﻧﺗﻡ ﺃﻳﺿ�ﺎ ً ﺇﻥ ﻟ�ﻡ ﺗﻌﻁ�ﻭﺍ ﺑﺎﻟﻠﺳ�ﺎﻥ ﻛﻼﻣ�ﺎ ً ُﻳﻔﻬ�ﻡ ﻓﻛﻳ�ﻑ‬ ‫ﻳﻌﺭﻑ ﻣﺎ ُﺗ ُﻛﻠّﻡ ﺑﻪ‪ .‬ﻓﺈﻧﻛﻡ ﺗﻛﻭﻧﻭﻥ ﺗﺗﻛﻠﻣﻭﻥ ﻓ�ﻰ ﺍﻟﻬ�ﻭﺍء‪ .‬ﺭﺑﻣ�ﺎ ﺗﻛ�ﻭﻥ ﺃﻧ�ﻭﺍﻉ ﻟﻐ�ﺎﺕ ﻫ�ﺫﺍ‬ ‫ﻋﺩﺩﻫﺎ ﻓﻰ ﺍﻟﻌﺎﻟﻡ ﻭﻟﻳﺱ ﺷﺊ ﻣﻧﻬﺎ ﺑﻼ ﻣﻌﻧﻰ‪ .‬ﻓﺈﻥ ﻛﻧﺕ ﻻ ﺃﻋﺭﻑ ﻗﻭﺓ ﺍﻟﻠﻐﺔ ﺃﻛﻭﻥ ﻋﻧ�ﺩ‬ ‫ﺍﻟﻣ��ﺗﻛﻠﻡ ﺃﻋﺟﻣﻳ �ﺎ ً ﻭﺍﻟﻣ��ﺗﻛﻠﻡ ﺃﻋﺟﻣﻳ �ﺎ ً ﻋﻧ��ﺩﻯ" )‪1‬ﻛ��ﻭ ‪ .(11-9:14‬ﻣ��ﻥ ﺍﻟﻛ��ﻼﻡ ﺍﻟﺳ��ﺎﺑﻕ‬ ‫ﻳﺗﺿﺢ ﺃﻧﻪ ﻳﺗﻛﻠﻡ ﻋ�ﻥ ﺃﻟﺳ�ﻧﺔ ﻟﻠﻐ�ﺎﺕ ﻣﻌﺭﻭﻓ�ﺔ ﻣﻔﻬﻭﻣ�ﺔ‪ ،‬ﻛﻣ�ﺎ ﻳﺗﺿ�ﺢ ﺃﻥ ﻣ�ﺎ ﺷ�ﺭﺣﻪ ﻓ�ﻰ‬ ‫ﻋﺩﺩ ‪ 2‬ﻟ�ﻳﺱ ﻫ�ﻭ ﺍﻟﻭﺿ�ﻊ ﺍﻟ�ﺫﻯ ﻳﻔﺿ�ﻠﻪ ﻟﻛﻧ�ﻪ ﻳﺷ�ﺭﺡ ﻣ�ﺎ ﻳﻔﻌﻠﻭﻧ�ﻪ ﻫ�ﻡ‪ ،‬ﻭﻫ�ﻭ ﻭﺿ�ﻊ ﻻ‬ ‫ﻳﻔﺿﻠﻪ ﺍﻟﺭﺳﻭﻝ‪ .‬ﻷﻧﻪ ﻋﻧﺩﻣﺎ ﻳﻧﻁﻕ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﺑﻠﻐﺔ ﺣﻘﻳﻘﻳ�ﺔ ﻭﺇﻥ ﻛ�ﺎﻥ ﺍﻟﺣﺎﺿ�ﺭﻭﻥ‬ ‫ﻻ ﻳﻔﻬﻣﻭﻧﻬﺎ ﻓﻬﻭ ﻳﺗﻛﻠﻡ ﺑﺄﺳ�ﺭﺍﺭ‪ .‬ﻓﻬ�ﻰ ﻣﻭﻫﺑ�ﺔ ﻟﺳ�ﺎﻥ ﻭﻟﻛ�ﻥ ﻣ�ﻥ ﺍﺳ�ﺗﻔﺎﺩ؟ ﻻ ﺃﺣ�ﺩ! ﺃﻣ�ﺎ‬ ‫ﻣﻥ ﻳﺗﻧﺑﺄ ﺑﻣﻌﻧﻰ ﻣﻥ ﻳﻌﻅ ﻓﻬﻭ ﻳﻛﻠﻡ ﺍﻟﻧﺎﺱ ﺑﺑﻧﻳﺎﻥ ﻭﻭﻋﻅ ﻓﺳﺗﻔﻳﺩﻭﻥ‪.‬‬

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‫ﺛﺎﻟﺛﺎ ً ‪ :‬ﺍﻻﺣﺗﺟﺎﺝ ﺑﺄﻥ "ﻣﻥ ﻳﺗﻛﻠﻡ ﺑﻠﺳﺎﻥ ﻳﺑﻧﻰ ﻧﻔﺳﻪ" )‪1‬ﻛﻭ ‪: (4:14‬‬ ‫ﺃﺣﻳﺎﻧﺎ ً ﻳﺄﺧﺫ ﺍﻟﺧﻣﺳﻳﻧﻳﻭﻥ ﻫﺫﻩ ﺍﻵﻳﺔ ﻟﻳﺩﻟﻠﻭﺍ ﻋﻠﻰ ﻓﺎﺋ�ﺩﺓ ﺍﻷﻟﺳ�ﻧﺔ‪ ،‬ﻭﻟﻠ�ﺭﺩ ﻋﻠ�ﻳﻬﻡ ﻧﻘ�ﻭﻝ‪:‬‬ ‫ﺇﻥ ﻣﻭﻫﺑﺔ ﺍﻷﻟﺳﻧﺔ ﻛﺎﻧﺕ ﻣﻭﺟﻭﺩﺓ ﻓﻰ ﺍﻟﻌﺻﺭ ﺍﻟﺭﺳ�ﻭﻟﻰ‪ .‬ﻓﻛﻳ�ﻑ ﻳﺑﻧ�ﻰ ﺍﻟﺭﺳ�ﻝ ﺃﻧﻔﺳ�ﻬﻡ‬ ‫ﻟﻭ ﺗﻛﻠﻣﻭﺍ ﺑﻠﺳﺎﻥ؟ ﻫﻰ ﻣﺟﺭﺩ ﺣﺎﻟﺔ ﺍﻣﺗﻼء ﻣﻥ ﺍﻟﺭﻭﺡ ﺍﻟﻘ�ﺩﺱ‪ .‬ﻣﺛ�ﻝ ﻛ�ﺎﻫﻥ ﻳﺣ�ﺏ ﺍﻟﻠﻐ�ﺔ‬ ‫ﺍﻟﻘﺑﻁﻳﺔ ﺟﺩﺍً ﻓﻳﺻﻠﻰ‬ ‫ﺍﻟﻘﺩﺍﺱ ﻛﻠ�ﻪ ﺑﺎﻟﻠﻐ�ﺔ ﺍﻟﻘﺑﻁﻳ�ﺔ‪ ،‬ﻭﻳﻛ�ﻭﻥ ﻫ�ﻭ ﻓ�ﻰ ﺣﺎﻟ�ﺔ ﺗﻌﺯﻳ�ﺔ ﻭﻣﺗﻬﻠ�ﻝ‪ ،‬ﻟﻛ�ﻥ ﺍﻟﻧ�ﺎﺱ ﻻ‬ ‫ﻳﻔﻬﻣﻭﻥ ﺷﻳﺋﺎ ً ﻣﻣﺎ ﻳﻘﻭﻟﻪ‪.‬‬ ‫? "ﺃﻧﻰ ﺃﺭﻳﺩ ﺃﻥ ﺟﻣﻳﻌﻛﻡ ﺗﺗﻛﻠﻣﻭﻥ ﺑﺄﻟﺳ�ﻧﺔ ﻭﻟﻛ�ﻥ ﺑ�ﺎﻷﻭﻟﻰ ﺃﻥ ﺗﺗﻧﺑ�ﺄﻭﺍ‪ ،‬ﻷﻥ ﻣ�ﻥ ﻳﺗﻧﺑ�ﺄ‬ ‫ﺃﻋﻅﻡ ﻣﻣﻥ ﻳﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺗﺭﺟﻡ ﺣﺗﻰ ﺗﻧﺎﻝ ﺍﻟﻛﻧﻳﺳﺔ ﺑﻧﻳﺎﻧﺎ ً" )‪1‬ﻛﻭ ‪.(5:14‬‬ ‫ﻳﺭﻳﺩ ﺍﻟﻘﺩﻳﺱ ﺑﻭﻟﺱ ﺃﻥ ﻳﻘﻭﻝ ﻟﻬ�ﻡ ﺇﻧ�ﻪ ﻟ�ﻳﺱ ﺿ�ﺩ ﺍﻟ�ﺗﻛﻠﻡ ﺑﺄﻟﺳ�ﻧﺔ‪ ،‬ﻭﻟﻛﻧ�ﻪ ﻳ�ﺭﻯ ﺃﻧﻬ�ﻡ‬ ‫ﻳﺳﺗﺧﺩﻣﻭﻧﻬﺎ ﺑﻁﺭﻳﻘﺔ ﻏﻳﺭ ﻣﻧﺎﺳﺑﺔ‪ .‬ﻟﺫﻟﻙ ﻗﺎﻝ "ﻣﻥ ﻳﺗﻛﻠﻡ ﺑﻠﺳﺎﻥ ﻳﺑﻧﻰ ﻧﻔﺳ�ﻪ ﻭﺃﻣ�ﺎ ﻣ�ﻥ‬ ‫ﻳﺗﻧﺑﺄ ﻓﻳﺑﻧﻰ ﺍﻟﻛﻧﻳﺳﺔ" )‪1‬ﻛﻭ ‪ .(4:14‬ﻭﻗﺎﻝ ﺃﻳﺿﺎ ً ﺇﻥ ﻛﻧﺕ ﺗﺭﻳﺩ ﺃﻥ ﺗﺻ�ﻠﻰ ﻓﺄﻁﻠ�ﺏ ﻣ�ﻥ‬ ‫ﷲ ﺃﻥ ُﻳﻌﻁِ ﻰ ﺃﺧﺎﻙ‪ ،‬ﺃﻥ ُﻳ َﻌﻁﻰ ﺃﻥ ُﻳﺗﺭﺟﻡ ﻣﺎ ﺗﺻﻠﻰ ﺑﻪ‪ ،‬ﺃﻭ ﺃﻁﻠ�ﺏ ﺃﻧ�ﺕ ﻣ�ﻥ ﷲ ﻣﻭﻫﺑ�ﺔ‬ ‫ﺍﻟﺗﺭﺟﻣﺔ ﻟﻧﻔﺳﻙ‪ .‬ﻭﺑﺫﻟﻙ ﻳﻛﻭﻥ ﻣﺎ ﺗﻘﻭﻟ�ﻪ ﺑﻣﺛﺎﺑ�ﺔ ﺭﺳ�ﺎﻟﺔ ﻣ�ﻥ ﷲ ﻟﻠﻛﻧﻳﺳ�ﺔ‪" .‬ﻣ�ﻥ ﻳ�ﺗﻛﻠﻡ‬ ‫ﻓﻠﻳﺻﻝ ﻟﻛﻰ ﻳﺗﺭﺟﻡ" )‪1‬ﻛﻭ ‪.(13:14‬‬ ‫ﺑﻠﺳﺎﻥ‬ ‫ِ‬ ‫ﻭﻟﻛﻥ ﻣﺎ ﺍﻟﺩﺍﻋﻰ ﻟﻬﺫﺍ ﻛﻠﻪ ﻭﻋﻧﺩﻧﺎ ﺍﻵﻥ ﺍﻷﻧﺎﺟﻳﻝ ﻭﺍﻟﺭﺳﺎﺋﻝ‪ .‬ﻓﻰ ﺍﻟﻌﺻﺭ ﺍﻟﺭﺳ�ﻭﻟﻰ ﻟ�ﻡ‬ ‫ﺗﻛﻥ ﺍﻷﻧﺎﺟﻳﻝ ﻭﺍﻟﺭﺳ�ﺎﺋﻝ ﻗ�ﺩ ﻛﺗﺑ�ﺕ ﺑﻌ�ﺩ‪ .‬ﻟ�ﺫﻟﻙ ﻛ�ﺎﻥ ﺍﻟ�ﺭﻭﺡ ﺍﻟﻘ�ﺩﺱ ﻳﺭﺳ�ﻝ ﺭﺳ�ﺎﺋﻝ ﻋ�ﻥ‬ ‫ﻁﺭﻳﻕ ﺍﻟﻣﻭﺍﻫﺏ ﺩﺍﺧﻝ ﺍﻟﻛﻧﻳﺳﺔ‪.‬‬ ‫? ﻭﻳﻘﻭﻝ ﺍﻟﻘﺩﻳﺱ ﺑﻭﻟﺱ "ﺃﺷﻛﺭ ﺇﻟﻬﻰ ﺇﻧﻰ ﺃﺗﻛﻠ�ﻡ ﺑﺄﻟﺳ�ﻧﺔ ﺃﻛﺛ�ﺭ ﻣ�ﻥ ﺟﻣ�ﻳﻌﻛﻡ" )‪1‬ﻛ�ﻭ‬ ‫‪ ،(18:14‬ﻓﻣﻬﻣﺎ ﻛﺎﻥ ﻋﻧﺩﻛﻡ ﻣﻥ ﺃﻋﺩﺍﺩ ﻟﻸﻟﺳﻧﺔ ﻓﻘﺩ ﺃﻋﻁﺎﻧﻰ ﺍﻟﺭﻭﺡ ﻋﺩﺩﺍً ﺃﻛﺑ�ﺭ ﻣ�ﻧﻛﻡ‬

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‫ﻓﻰ ﺍﻷﻟﺳﻧﺔ ﻭﻟﻛﻧﻰ ﻻ ﺍﺳﺗﺧﺩﻣﻬﺎ ﻛﺛﻳﺭﺍً )ﻫﺫﺍ ﻳﻭﺿﺢ ﺃﻧ�ﻪ ﻳ�ﺗﻛﻠﻡ ﻋ�ﻥ ﻟﻐ�ﺎﺕ ﺣﻘﻳﻘﻳ�ﺔ( ﺛ�ﻡ‬ ‫ﻳﻛﻣﻝ ﻗﺎﺋﻼً‪:‬‬ ‫? "ﻟﻛﻥ ﻓﻰ ﻛﻧﻳﺳﺔ ﺃﺭﻳﺩ ﺃﻥ ﺃﺗﻛﻠﻡ ﺧﻣﺱ ﻛﻠﻣﺎﺕ ﺑ�ﺫﻫﻧﻰ ﻟﻛ�ﻰ ﺃ ُ ُﻋﻠ�ﻡ ﺁﺧ�ﺭﻳﻥ ﺃﻳﺿ�ﺎ ً ﺃﻛﺛ�ﺭ‬ ‫ﻣ��ﻥ ﻋﺷ��ﺭﺓ ﺁﻻﻑ ﻛﻠﻣ��ﺔ ﺑﻠﺳ��ﺎﻥ" )‪1‬ﻛ��ﻭ ‪ .(19:14‬ﻫﻧ��ﺎ ﺍﻟﻣﻘﺻ��ﻭﺩ ﺑﺎﻟﻛﻠﻣ��ﺎﺕ‬ ‫ﺍﻟﺗﻰ ﺑﺫﻫﻧ�ﻪ ﺃﻯ ﻛﻠﻣ�ﺎﺕ ﻳﻔﻬﻣﻬ�ﺎ ﺍﻟﺳ�ﺎﻣﻊ‪ .‬ﻭﻫ�ﺫﺍ ﻳﻭﺿ�ﺢ ﺃﻥ ﺍﻟﻘ�ﺩﻳﺱ ﺑ�ﻭﻟﺱ‬ ‫ﻳﻌﺗ��ﺭﺽ ﻋﻠ��ﻰ ﻛﺛ��ﺭﺓ ﺍﺳ��ﺗﺧﺩﺍﻡ ﻣﻭﻫﺑ��ﺔ ﺍﻟ��ﺗﻛﻠﻡ ﺑﺄﻟﺳ��ﻧﺔ ﻓﻳﻘ��ﻭﻝ "ﻻ ﺗﻛﻭﻧ��ﻭﺍ‬ ‫ﺃﻭﻻﺩﺍً ﻓ��ﻰ ﺃﺫﻫ��ﺎﻧﻛﻡ‪ ،‬ﺑ��ﻝ ﻛﻭﻧ��ﻭﺍ ﺃﻭﻻﺩﺍً ﻓ��ﻰ ﺍﻟﺷ��ﺭ‪ ،‬ﻭﺃﻣ��ﺎ ﻓ��ﻰ ﺍﻷﺫﻫ��ﺎﻥ ﻓﻛﻭﻧ��ﻭﺍ ﻛ��ﺎﻣﻠﻳﻥ‪.‬‬ ‫ﻣﻛﺗﻭﺏ ﻓﻰ ﺍﻟﻧﺎﻣﻭﺱ ﺇﻧﻰ ﺑﺫﻭﻯ ﺃﻟﺳﻧﺔ ﺃﺧﺭﻯ ﻭﺑﺷﻔﺎﻩ ﺃﺧﺭﻯ ﺳ�ﺄﻛﻠﻡ ﻫ�ﺫﺍ ﺍﻟﺷ�ﻌﺏ‪ ،‬ﻭﻻ‬ ‫ﻫﻛﺫﺍ ﻳﺳﻣﻌﻭﻥ ﻟﻰ ﻳﻘﻭﻝ ﺍﻟﺭﺏ" )‪1‬ﻛﻭ ‪.(20:14،21‬‬ ‫? "ﺇﺫﺍً ﺍﻷﻟﺳ���ﻧﺔ ﺁﻳ���ﺔ ﻻ ﻟﻠﻣ���ﺅﻣﻧﻳﻥ ﺑ���ﻝ ﻟﻐﻳ���ﺭ ﺍﻟﻣ���ﺅﻣﻧﻳﻥ" )‪1‬ﻛ���ﻭ ‪ .(22:14‬ﺃﻯ ﺃﻥ‬ ‫ﺍﻷﻟﺳﻧﺔ ﻳﻣﻛﻥ ﺃﻥ ﺗﻛﻭﻥ ﺁﻳ�ﺔ ﻟﻐﻳ�ﺭ ﺍﻟﻣ�ﺅﻣﻧﻳﻥ ﻓﺗﺳ�ﺗﺧﺩﻡ ﻟﻠﺗﺑﺷ�ﻳﺭ ﻭﺗﻛ�ﻭﻥ ﻭﺳ�ﻳﻠﺔ ﻟﻧﺷ�ﺭ‬ ‫ﺍﻹﻧﺟﻳﻝ‪ .‬ﻓﻳﻣﻛﻥ ﺃﻥ ﺗﺳﺗﺧﺩﻡ ﻛﻣﻌﺟ�ﺯﺓ ﻣ�ﻥ ﻣﻌﺟ�ﺯﺍﺕ ﺍﻟ�ﺭﻭﺡ ﺍﻟﻘ�ﺩﺱ‪ ،‬ﺃﻭ ﻛﻌﻼﻣ�ﺔ ﻟ�ﻳﺱ‬ ‫ﻟﻠﻣﺅﻣﻧﻳﻥ ﺑﻝ ﻟﻐﻳﺭ ﺍﻟﻣﺅﻣﻧﻳﻥ‪ .‬ﻓﺈﻥ ﻛﻠﻡ ﺍﻟﺭﺳﻭﻝ ﺃﻭ ﺍﻟﻣﺑﺷﺭ ﺍﻟﻧﺎﺱ ﺑﻠﻐﺗﻬﻡ ﺍﻟﺗﻰ ﻟ�ﻡ ﻳﻛ�ﻥ‬ ‫ﻳﻌﺭﻓﻬﺎ ﻓﺳﻭﻑ ﻳﺗﺳﺎﺅﻟﻭﻥ‪ :‬ﻛﻳﻑ ﺗﻌﻠﻡ ﻫﺫﺍ ﻟﻐﺗﻧﺎ؟! ﻭﺗﻛﻭﻥ ﻫﺫﻩ ﻭﺳﻳﻠﺔ ﻟﻛ�ﻰ ﻳﺑ�ﺩﺃﻭﺍ ﻓ�ﻰ‬ ‫ﺍﻹﺳﺗﻣﺎﻉ ﻟﻣﺎ ﻳﻘ�ﻭﻝ‪ ..‬ﻭﺍﻟﻛ�ﻼﻡ ﺳ�ﻳﻛﻭﻥ ﻣﻔﻬﻭﻣ�ﺎ ً ﺑﺎﻟﻧﺳ�ﺑﺔ ﻟﻬ�ﻡ ﻷﻧ�ﻪ ﺑﻠﻐ�ﺗﻬﻡ‪ .‬ﻭﺣﺗ�ﻰ ﺇﺫﺍ‬ ‫ﺗﻛﻠﻡ ﺑﻠﻐﺔ ﺣﻘﻳﻘﻳﺔ ﻭﻫﻰ ﻟﻳﺳﺕ ﻟﻐﺗﻬﻡ ﻭﻫﻡ ﻟﻡ ﻳﻔﻬﻣﻭﺍ ﺷ�ﻳﺋﺎ ً ﻣﻧﻬ�ﺎ‪ ،‬ﻓ�ﺈﻥ ﻛ�ﺎﻧﻭﺍ ﻣﺗﺄﻛ�ﺩﻳﻥ‬ ‫ﺃﻥ ﻣ��ﺎ ﺗﻛﻠ��ﻡ ﺑ��ﻪ ﻫ��ﻭ ﻟﻐ��ﺔ ﻣﻌﺭﻭﻓ��ﺔ ﻭﺣﻘﻳﻘﻳ��ﺔ ﻟ��ﻡ ﻳﺗﻌﻠﻣﻬ��ﺎ ﻓﺳ��ﺗﻛﻭﻥ ﻫ��ﺫﻩ ﻣﻌﺟ��ﺯﺓ ﺃﻭ‬ ‫ﻋﻼﻣﺔ)‪ (1‬ﻓﻰ ﻧﻅﺭﻫﻡ‪ ..‬ﻓﻬﺫﺍ ﻟﻳﺱ ﻣﻁﻠﻭﺑﺎ ً ﻟﻠﻣ�ﺅﻣﻧﻳﻥ ﺑ�ﻝ ﻟﻐﻳ�ﺭ ﺍﻟﻣ�ﺅﻣﻧﻳﻥ‪ ،‬ﺇﻣ�ﺎ ﻟﻠﻛ�ﺭﺍﺯﺓ‬ ‫‪F1‬‬

‫ﻟﻧﺷﺭ ﺍﻹﻧﺟﻳﻝ‪ ،‬ﺃﻭ ﻛﻌﻣﻝ ﺧﺎﺭﻕ ﻳﺷﺩ ﺍﻧﺗﺑﺎﻫﻬﻡ ﻓﻳﺅﻣﻧﻭﻥ‪.‬‬ ‫? "ﺃﻣﺎ ﺍﻟﻧﺑﻭﺓ ﺃﻯ ﺍﻟ�ﻭﻋﻅ ﻓﻠﻳﺳ�ﺕ ﻟﻐﻳ�ﺭ ﺍﻟﻣ�ﺅﻣﻧﻳﻥ ﺑ�ﻝ ﻟﻠﻣ�ﺅﻣﻧﻳﻥ" )‪1‬ﻛ�ﻭ ‪.(22:14‬‬ ‫ﻓ��ﺈﻥ ﻛﺎﻧ��ﺕ ﻣﻭﻫﺑ��ﺔ ﺍﻷﻟﺳ��ﻧﺔ ﻗ��ﺩ ﻭﻫﺑ��ﺕ ﻟﻠﻛﻧﻳﺳ��ﺔ ﻣ��ﻥ ﺃﺟ��ﻝ ﻏﻳ��ﺭ ﺍﻟﻣ��ﺅﻣﻧﻳﻥ ﻟﻛ��ﻰ ﺗﺻ��ﻝ‬ ‫ﺍﻟﻛﺭﺍﺯﺓ ﻟﻠﻌﺎﻟﻡ ﻛﻠﻪ‪ ،‬ﻓﺎﻵﻥ ﻭﻛﻝ ﻣﻥ ﻓﻰ ﺍﻟﻛﻧﻳﺳﺔ ﻫﻡ ﻣﺅﻣﻧﻭﻥ ﻓﻠﻣﺎﺫﺍ ﺍﻷﻟﺳﻧﺔ ﺇﺫﻥ؟ ﻭﻣ�ﺎ‬ ‫)‪(1‬‬

‫ﻛﻠﻤﺔ "آﻴﺔ" وردت ﻓﻰ اﻟﻴوﻨﺎﻨﻴﺔ "‪ "onueiov‬ﺒﻤﻌﻨﻰ "ﻋﻼﻤﺔ" ﻓﻰ )‪1‬ﻛﻮ ‪.(22:14‬‬

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‫ﻓﺎﺋﺩﺗﻬﺎ؟ ﻫﻝ ﻳﺭﻳﺩ ﻣﻥ ﻳﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ ﺃﻥ ﻳﺛﺑﺕ ﻟﻠﻧﺎﺱ ﺍﻟﻣﺅﻣﻧﻳﻥ ﺃﻧ�ﻪ ﻳﻌﻣ�ﻝ ﻣﻌﺟ�ﺯﺓ؟ ﻫ�ﻝ‬ ‫ﻣﻥ ﺃﺟﻝ ﻣﺟﺩ ﺍﻟﻧﺎﺱ؟! ﻟﺫﻟﻙ ﻗﺎﻝ ﻟﻬﻡ "ﺃﻳﻬﺎ ﺍﻷﺧ�ﻭﺓ ﻻ ﺗﻛﻭﻧ�ﻭﺍ ﺃﻭﻻﺩﺍً ﻓ�ﻰ ﺃﺫﻫ�ﺎﻧﻛﻡ‪ ،‬ﺑ�ﻝ‬ ‫ﻛﻭﻧﻭﺍ ﺃﻭﻻﺩﺍً ﻓﻰ ﺍﻟﺷﺭ ﻭﺃﻣﺎ ﻓﻰ ﺍﻷﺫﻫ�ﺎﻥ ﻓﻛﻭﻧ�ﻭﺍ ﻛ�ﺎﻣﻠﻳﻥ‪ ..‬ﺇﻥ ﺍﺟﺗﻣﻌ�ﺕ ﺍﻟﻛﻧﻳﺳ�ﺔ ﻛﻠﻬ�ﺎ‬ ‫ﻓﻰ ﻣﻛﺎﻥ ﻭﺍﺣﺩ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺟﻣﻳﻊ ﻳﺗﻛﻠﻣﻭﻥ ﺑﺄﻟﺳﻧﺔ ﻓ�ﺩﺧﻝ ﻋ�ﺎﻣﻳﻭﻥ ﺃﻭ ﻏﻳ�ﺭ ﻣ�ﺅﻣﻧﻳﻥ ﺃﻓ�ﻼ‬ ‫ﻳﻘﻭﻟﻭﻥ ﺃﻧﻛﻡ ﺗﻬﺫﻭﻥ" )‪1‬ﻛﻭ ‪.(20:14،23‬‬ ‫ﺑﻣﻌﻧ��ﻰ ﺃﻥ ﻛ��ﻝ ﻭﺍﺣ��ﺩ ﻳﻘ��ﻭﻝ ﻛ��ﻼﻡ ﺑﻠﻐ��ﺔ ﻣﺧﺗﻠﻔ��ﺔ ﻋ��ﻥ ﺍﻵﺧ��ﺭ ﻭﻻ ﺃﺣ��ﺩ ﻳﻔﻬ��ﻡ ﺷ��ﻳﺋﺎ ً‪ .‬ﻻ‬ ‫ﺍﻟﻣﺗﻛﻠﻣﻭﻥ ﻳﻔﻬﻣﻭﻥ ﻣﺎ ﻳﻘﻭﻟﻭﻧﻪ ﻭﻻ ﻣﻥ ﻳﺳﻣﻌﻭﻧﻬﻡ ﺃﻳﺿﺎ ً ﻳﻔﻬﻣﻭﻥ‪ .‬ﻫ�ﺫﺍ ﻳﺣ�ﺩﺙ ﺣﻳﻧﻣ�ﺎ‬ ‫ﺗﻣ���ﺎﺭﺱ ﻣﻭﻫﺑ���ﺔ ﺍﻷﻟﺳ���ﻥ ﻓ���ﻰ ﻏﻳ���ﺭ ﻗﺻ���ﺩ ﺍﻟﻛ���ﺭﺍﺯﺓ ﻟﻐﻳ���ﺭ ﺍﻟﻣ���ﺅﻣﻧﻳﻥ‪ ،‬ﺣﺗ���ﻰ ﺃﻥ ﻏﻳ���ﺭ‬ ‫ﺍﻟﻣﺅﻣﻧﻳﻥ ﺃﻧﻔﺳﻬﻡ ﻻ ﻳﺳﺗﻔﻳﺩﻭﻥ ﻣﻧﻬﺎ ﻷﻧﻬﻡ ﻟﻡ ﻳﺳﻣﻌﻭﺍ ﻟﻐﺗﻬﻡ ﺍﻷﺻﻠﻳﺔ ﻣ�ﻥ ﺷ�ﺧﺹ ﻟ�ﻡ‬ ‫ﻳﺗﻌﻠﻣﻬ��ﺎ‪ ،‬ﻛﻣ��ﺎ ﺣ��ﺩﺙ ﻳ��ﻭﻡ ﺍﻟﺧﻣﺳ��ﻳﻥ ﻓ��ﻰ ﻛ��ﺭﺍﺯﺓ ﺍﻟﺭﺳ��ﻝ‪ ،‬ﺇﺫ ﻛ��ﺎﻥ ﺍﻟﺳ��ﺎﻣﻌﻭﻥ ﻳﺳ��ﻣﻌﻭﻥ‬ ‫ﻟﺳﺎﻧﺎ ً ﺟﺩﻳﺩﺍً ﻳﻧﻁﻕ ﺑﻪ ﺍﻟﺭﺳﻝ ﻭﻫﻭ ﻟﻐﺗﻬﻡ ﺍﻟﺗﻰ ﻭﻟﺩﻭﺍ ﻓﻳﻬﺎ‪ ،‬ﻭﺍﻟﻣ�ﺗﻛﻠﻡ ﻣ�ﻥ ﺍﻟﺭﺳ�ﻝ ﻛ�ﺎﻥ‬ ‫ﻣﺗﻣﻳﺯﺍً ﻋﻥ ﺳﺎﺋﺭ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻣﻥ ﺃﺻﺣﺎﺏ ﺍﻟﻣﻭﻫﺑﺔ ﺑﺄﻧ�ﻪ ﻳﻣﻠ�ﻙ ﺗﻠﻘﺎﺋﻳ�ﺎ ً ﻣﻭﻫﺑ�ﺔ ﺍﻟﺗﺭﺟﻣ�ﺔ‬ ‫ﺃﻳﺿﺎً‪ ،‬ﻏﻳﺭ ﻣﺣﺗﺎﺝ ﺃﻥ ﻳﻁﻠﺑﻬﺎ ﻟﻧﻔﺳﻪ ﻓ�ﻰ ﺍﻟﺻ�ﻼﺓ‪ ،‬ﻭﻟﻬ�ﺫﺍ ﻛ�ﺎﻥ ﻳﻔﻬ�ﻡ ﻣ�ﺎ ﻳﻘﻭﻟ�ﻪ ﻟﺣﻅﻳ�ﺎ ً‬ ‫ﻛﺄﻧﻪ ﻳﻌﺭﻑ ﺍﻟﻠﻐﺔ‪.‬‬ ‫ﺑﺩﺃ ﺍﻟﻘﺩﻳﺱ ﻳﻭﺿ�ﺢ ﺃﻥ ﺍﻟﺗﻧﺑ�ﺅ ﻛﻣ�ﺎ ﺃﻧ�ﻪ ﻳﻔﻳ�ﺩ ﺍﻟﻣ�ﺅﻣﻧﻳﻥ‪ ،‬ﻓﻣ�ﻥ ﺍﻟﻣﻣﻛ�ﻥ ﺃﻥ ﻳﻔﻳ�ﺩ ﻏﻳ�ﺭ‬ ‫ﺍﻟﻣﺅﻣﻥ ﺃﻭ ﺍﻟﻌﺎﻣﻳﻳﻥ ﻓﻘﺎﻝ‪" :‬ﻭﻟﻛﻥ ﺇﻥ ﻛﺎﻥ ﺍﻟﺟﻣﻳﻊ ﻳﺗﻧﺑﺄﻭﻥ ﻓﺩﺧﻝ ﺃﺣ�ﺩ ﻏﻳ�ﺭ ﻣ�ﺅﻣﻥ ﺃﻭ‬ ‫ﻋﺎﻣﻰ‪ ،‬ﻓﺈﻧﻪ ﻳﻭﺑﺦ ﻣﻥ ﺍﻟﺟﻣﻳﻊ ﻭﻳﺣﻛﻡ ﻋﻠﻳﻪ ﻣ�ﻥ ﺍﻟﺟﻣﻳ�ﻊ" )‪1‬ﻛ�ﻭ ‪ .(24:14‬ﺃﻣ�ﺎ ﻗﻭﻟ�ﻪ‬ ‫ﺍﻟﺳ��ﺎﺑﻕ ﺃﻣ��ﺎ ﺍﻟﻧﺑ��ﻭﺓ ﻓﻠﻳﺳ��ﺕ ﻟﻐﻳ��ﺭ ﺍﻟﻣ��ﺅﻣﻧﻳﻥ ﺑ��ﻝ ﻟﻠﻣ��ﺅﻣﻧﻳﻥ ﻓﺎﻟﻣﻘﺻ��ﻭﺩ ﺑ��ﻪ ﺃﻥ ﺍﻟﻧﺑ��ﻭﺓ‬ ‫)ﺑﻣﻌﻧﻰ ﺍﻟﻭﻋﻅ ﺍﻟﺭﻭﺣﻰ( ﻻ ﺗﺑﺩﻭ ﻛﻣﻌﺟﺯﺓ ﻣﺑﻬﺭﺓ ﻟﻐﻳﺭ ﺍﻟﻣﺅﻣﻥ ﻓﻰ ﻭﻗﺗﻬﺎ‪ ،‬ﻭﺇﻧﻣ�ﺎ ﺗﻔﻳ�ﺩ‬ ‫ﺍﻟﻣﺅﻣﻥ ﺍﻟﻣﺣﺗﺎﺝ ﺇﻟﻰ ﺗﻌﻠﻳﻡ‪ .‬ﻭﻟﻛﻧﻪ ﻋﺎﺩ ﻭﺃﻭﺿﺢ ﺃﻧﻬﺎ ﺗﻔﻳﺩ ﻏﻳﺭ ﺍﻟﻣﺅﻣﻥ ﺃﻳﺿﺎ ً‪.‬‬ ‫ﻭﻗﺩ ﻳﺷﻌﺭ ﺍﻟﺑﻌﺽ ﺃﻥ ﺍﻟﻛﻼﻡ ﻋﻥ ﺍﻷﻟﺳﻧﺔ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻐﻳﺭ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻓﻳﻪ ﺗﺿﺎﺭﺏ‪ ،‬ﻷﻧ�ﻪ‬ ‫ﻳﺑﺩﻭ ﻭﻛﺄﻧﻪ ﻋﻛﺱ ﺑﻌﺿﻪ ﺍﻟﺑﻌﺽ ﺑﻣﺎ ﺃﻧﻪ ﻳﻘﻭﻝ ﻓﻰ )‪1‬ﻛ�ﻭ ‪" (22:14‬ﺇﺫﺍً ﺍﻷﻟﺳ�ﻧﺔ ﺁﻳ�ﺔ‬ ‫ﻻ ﻟﻠﻣﺅﻣﻧﻳﻥ ﺑﻝ ﻟﻐﻳﺭ ﺍﻟﻣ�ﺅﻣﻧﻳﻥ" ﻭﻓ�ﻰ )‪1‬ﻛ�ﻭ ‪ (23:14‬ﻳﻘ�ﻭﻝ "ﺇﻥ ﺍﺟﺗﻣﻌ�ﺕ ﺍﻟﻛﻧﻳﺳ�ﺔ‬

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‫ﻭﻛ�ﺎﻥ ﺍﻟﺟﻣﻳ��ﻊ ﻳﺗﻛﻠﻣ�ﻭﻥ ﺑﺄﻟﺳ��ﻧﺔ‪ ،‬ﻓ�ﺩﺧﻝ ﻋ��ﺎﻣﻳﻭﻥ ﺃﻭ ﻏﻳ�ﺭ ﻣ��ﺅﻣﻧﻳﻥ ﺃﻓ�ﻼ ﻳﻘﻭﻟ��ﻭﻥ ﺃﻧﻛ��ﻡ‬ ‫ﺗﻬﺫﻭﻥ"‪ .‬ﻓﻬﻭ ﻳﺭﻳﺩ ﺃﻥ ﻳﻘﻭﻝ ﺃﻥ ﻫﻧﺎﻙ ﻣﻭﺍﻗﻑ ﺗﻛﻭﻥ ﻓﻳﻬﺎ ﺍﻷﻟﺳﻧﺔ ﺑﻣﺛﺎﺑﺔ ﺗﺛﺑﻳ�ﺕ ﻟﻐﻳ�ﺭ‬ ‫ﺍﻟﻣﺅﻣﻧﻳﻥ ﻷﻥ ﻣﻌﺟﺯﺓ ﻗﺩ ﺣﺩﺛﺕ‪ ،‬ﻓﻐﻳﺭ ﺍﻟﻣﺅﻣﻥ ﻳﺭﻯ ﺃﺣﺩﺍً ﻳﺗﻛﻠﻡ ﺑﻠﻐﺔ ﻟﻡ ﻳﺗﻌﻠﻣﻬﺎ ‪ -‬ﻛﻣ�ﺎ‬ ‫ﺣ��ﺩﺙ ﻓ �ﻰ ﻳ��ﻭﻡ ﺍﻟﺧﻣﺳ��ﻳﻥ ‪ -‬ﻭﻛﺎﻧ��ﺕ ﻫ��ﺫﻩ ﻭﺳ��ﻳﻠﺔ ﻟﻳ��ﺅﻣﻥ ﺍﻟﻧ��ﺎﺱ‪ ،‬ﻭﻋﻼﻣ��ﺔ ﺃﻥ ﻫ��ﺅﻻء‬ ‫ﺍﻟﺭﺳﻝ ﺃﺧﺫﻭﺍ ﻋﻁﻳﺔ ﻓﺎﺋﻘﺔ ﻣﻥ ﷲ‪ .‬ﻭﻫﻧﺎ ﺃﺻ�ﺑﺣﺕ ﺍﻷﻟﺳ�ﻧﺔ ﺁﻳ�ﺔ ﻟﻐﻳ�ﺭ ﺍﻟﻣ�ﺅﻣﻧﻳﻥ ﺁﻣﻧ�ﻭﺍ‬ ‫ﺑﻭﺍﺳﻁﺗﻬﺎ‪ ،‬ﻭﻟﻛﻧﻪ ﻋﺎﺩ ﻓﻘ�ﺎﻝ ﺇﺫﺍ ﺍﻓﺗﺭﺿ�ﻧﺎ ﺃﻥ ﻏﻳ�ﺭ ﺍﻟﻣ�ﺅﻣﻥ ﺩﺧ�ﻝ ﺇﻟ�ﻰ ﺍﻟﻛﻧﻳﺳ�ﺔ ﻭﻭﺟ�ﺩ‬ ‫ﺑﻬﺎ ﺷﻭﺷﺭﺓ ﻭﻟﻐﺎﺕ ﻋﺩﻳﺩﺓ ﻻ ﻳﺳﺗﻁﻳﻊ ﺃﻥ ﻳﻔﻬﻡ ﺷ�ﻳﺋﺎ ً ﻣﻧﻬ�ﺎ‪ ،‬ﻓﻬ�ﻭ ﻻ ﻳﺳ�ﺗﻔﻳﺩ‪ .‬ﻭﺍﻟﻔ�ﺭﻕ‬ ‫ﻫ��ﻭ ﺃﻧ��ﻪ ﻓ��ﻰ ﻳ��ﻭﻡ ﺍﻟﺧﻣﺳ��ﻳﻥ ﻛ��ﺎﻥ ﻛ��ﻝ ﻭﺍﺣ��ﺩ ﻳﺳ��ﻣﻊ ﻟﻐﺗ��ﻪ ﻓﻔﻬ��ﻡ ﺃﻥ ﻫ��ﺫﻩ ﻟﻐ��ﺔ ﺣﻘﻳﻘﻳ��ﺔ‪،‬‬ ‫ﻭﺗﻌﺟ�ﺏ ﻛﻳ��ﻑ ﺗﻌﻠ�ﻡ ﺍﻟﺭﺳ��ﻝ ﻫ�ﺫﻩ ﺍﻟﻠﻐ��ﺔ‪ .‬ﺇﺫﺍ ﺍﻓﺗﺭﺿ�ﻧﺎ ﺃﻥ ﺷﺧﺻ�ﺎ ً ﻣ�ﻥ ﻛﻭﺭﻧﺛ��ﻭﺱ ﻣ��ﺛﻼً‬ ‫ﺩﺧﻝ ﺇﻟﻰ ﺍﻟﻛﻧﻳﺳﺔ ﻭﺳﻣﻊ ﺷﻭﺷﺭﺓ‪ ،‬ﻟﻐﺎﺕ ﻣﺗﻌﺩﺩﺓ ﻭﻛﺛﻳﺭﺓ‪ :‬ﻳﺎﺑﺎﻧﻰ ‪ -‬ﺭﻭﺳ�ﻰ ‪ -‬ﻫﻧ�ﺩﻯ ‪-‬‬ ‫ﻻﺗﻳﻧ��ﻰ ﻭﻏﻳ��ﺭ ﺫﻟ��ﻙ‪ ،‬ﻭﻫ��ﻭ ﻻ ﻳﻌ��ﺭﻑ ﻫ��ﺫﻩ ﺍﻟﻠﻐ��ﺎﺕ ﺟﻣﻳﻌﻬ��ﺎ‪ ،‬ﻓﻛﻳ��ﻑ ﺳ��ﻳﺣﻛﻡ ﺃﻥ ﻫ��ﺫﻩ‬ ‫ﻣﻌﺟﺯﺓ؟ ﺇﻧﻪ ﻟﻥ ﻳﺳﺗﻔﻳﺩ ﺷﻳﺋﺎ ً‪ ..‬ﻓﻳﻛﻭﻥ ﺇﺫﻥ ﻣﻥ ﺍﻷﻓﺿﻝ ﻟ�ﻪ ﺃﻥ ﻳﺳ�ﺗﻣﻊ ﺇﻟ�ﻰ ﻋﻅ�ﺔ ﻟﻛ�ﻰ‬ ‫ﻳﻭﺑﺦ ﺑﻭﺍﺳﻁﺗﻬﺎ‪ .‬ﻭﻫﻛﺫﺍ ﻳﺗﺿﺢ ﺃﻥ ﻛﻼﻡ ﻣﻌﻠﻣﻧﺎ ﺑﻭﻟﺱ ﻟﻳﺱ ﻓﻳﻪ ﺗﻧﺎﻗﺽ ﺃﻭ ﺗﺿﺎﺩ‪.‬‬ ‫ﻭﻣﺎ ﻳﺩﻋﻭ ﻟﻠﻌﺟﺏ ﻓﻰ ﻫﺫﺍ ﺍﻷﻣﺭ ﻫﻭ ﺃﻧﻪ ﻛﻳﻑ ﻳﻛﻭﻥ ﻟﺩﻯ ﺍﻹﻧﺳﺎﻥ ﻣﻭﻫﺑﺔ ﻣﻥ‬ ‫ﻣﻭﺍﻫﺏ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻭﻳﺳﺊ ﺍﺳﺗﺧﺩﺍﻣﻬﺎ‪ ،‬ﻭﻣﻌﻠﻣﻧﺎ ﺑﻭﻟﺱ ﺍﻟﺭﺳﻭﻝ ﻫﻧﺎ ﻫﻭ ﺍﻟﺫﻯ‬ ‫ﻳﺿﻊ ﻟﻬﺎ ﺍﻟﺿﻭﺍﺑﻁ؟! ﻭﻛﺎﻥ ﺍﻷﻭﻟﻰ ﺃﻥ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻧﻔﺳﻪ ﻻ ﻳﻭﺍﻓﻕ ﻭﻻ ﻳﻘﻭﻡ ﺑﺎﻟﻌﻣﻝ‬ ‫ﻭﻳﻣﻧﻊ ﺍﻟﻣﻭﻫﺑﺔ‪ .‬ﻭﻟﻛﻥ ﻣﺎ ﺣﺩﺙ ﻓﻰ ﺍﻟﻌﺻﺭ ﺍﻟﺭﺳﻭﻟﻰ ﻫﻭ ﺃﻥ ﺍﻟﻣﻭﺍﻫﺏ ﻛﺎﻧﺕ ﺗﺗﺩﻓﻕ‬ ‫ﺑﻐﺯﺍﺭﺓ ﺟﺩﺍً‪ .‬ﻭﺃﻋﻁﺎﻫﺎ ﷲ ﺗﻘﺭﻳﺑﺎ ً ﻟﻛﻝ ﺍﻟﻣﺅﻣﻧﻳﻥ‪ ،‬ﻷﻥ ﺍﻟﻛﻧﻳﺳﺔ ﻛﺎﻧﺕ ﻓﻰ ﺑﺩﺍﻳﺔ‬ ‫ﺗﻛﻭﻳﻧﻬﺎ‪ .‬ﺣﻔﻧﺔ ﺑﺳﻳﻁﺔ ﻣﻥ ﺍﻟﻧﺎﺱ‪ ،‬ﻛﺎﻥ ﻣﻁﻠﻭﺑﺎ ً ﻣﻧﻬﺎ ﺃﻥ ﺗﻧﺷﺭ ﺍﻹﻧﺟﻳﻝ ﻓﻰ ﺍﻟﺧﻠﻳﻘﺔ‬ ‫ﻛﻠﻬﺎ ﻓﻰ ﻓﺗﺭﺓ ﻳﺳﻳﺭﺓ ﻣﻥ ﺍﻟﺯﻣﻥ ‪ -‬ﺛﻼﺙ ﺃﻭ ﺃﺭﺑﻊ ﺳﻧﻭﺍﺕ ﻓﻰ ﺍﻟﺑﺩﺍﻳﺔ ‪ -‬ﺛﻡ ﺗﺗﺳﻊ‬ ‫ﺍﻟﻛﺭﺍﺯﺓ ﻓﻰ ﺧﻼﻝ ﺃﺭﺑﻌﺔ ﻋﺷﺭ ﺳﻧﺔ ﺃﺧﺭﻯ‪ ،‬ﻓﻛﻳﻑ ﻳﺣﺩﺙ ﻫﺫﺍ ﺑﻬﺫﻩ ﺍﻟﺳﺭﻋﺔ؟ ﻳﺣﺗﺎﺝ‬ ‫ﺍﻷﻣﺭ ﺇﻟﻰ ﻣﻭﺍﻫﺏ ﻛﺛﻳﺭﺓ ﻭﺍﺣﺩ ﻳﺧﺭﺝ ﺷﻳﺎﻁﻳﻥ ﻭﺁﺧﺭ ﻳﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ ﻭﺁﺧﺭ ﻳﺷﻔﻰ‬ ‫ﺃﻣﺭﺍﺽ ﻭﻏﻳﺭ ﺫﻟﻙ ﻣﻥ ﺍﻟﻣﻭﺍﻫﺏ‪.‬‬

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‫ﻭﺃﻳﺿ�ﺎ ً‪ ..‬ﺇﻥ ﻋﻁﺎﻳ��ﺎ ﺍﻟ��ﺭﻭﺡ ﺍﻟﻘ��ﺩﺱ ﻫ��ﻰ ﺑ��ﻼ ﻧﺩﺍﻣ��ﺔ‪ ،‬ﻓﻬ��ﻭ ﻻ ﻳﻌﻁ��ﻰ ﺃﺣ��ﺩﺍً ﻣﻭﻫﺑ��ﺔ ﺛ��ﻡ‬ ‫ﻳﺳﺣﺑﻬﺎ ﻣﺭﺓ ﺍﺧﺭﻯ‪ ،‬ﻭﻟﻛﻥ‪ ..‬ﻁﺭﻳﻘﺔ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻋﺟﻳﺑﺔ‪ .‬ﻭﺣﻘﺎ ً ﺇﻥ ﺇﻟﻬﻧﺎ ﻛﻠ�ﻪ ﺣﻧ�ﺎﻥ‬ ‫ﻭﺭﺃﻓﺔ‪ ،‬ﻓﺎﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻳﻌﻁﻰ ﺍﻟﻣﻭﻫﺑﺔ ﻟﻺﻧﺳﺎﻥ ﺛﻡ ُﻳ َﻔ ّﻬﻣ�ﻪ ﻛﻳ�ﻑ ﻳﺳ�ﺗﺧﺩﻣﻬﺎ ﺑ�ﺩﻭﻥ ﺃﻥ‬ ‫ﻳﺳﺣﺑﻬﺎ ﻣﻧﻪ‪ ،‬ﻓﻳﻘﻭﻝ ﻟﻪ‪ :‬ﻟﻛﻰ ﺗﻛﻭﻥ ﻫﺫﻩ ﺍﻟﻣﻭﻫﺑﺔ ﻧﺎﻓﻌﺔ ﻟﻠﻛﻧﻳﺳﺔ ﺍﺳﺗﺧﺩﻣﻬﺎ ﺑﺎﻟﻁﺭﻳﻘ�ﺔ‬ ‫ﺍﻟﻔﻼﻧﻳﺔ‪.‬‬ ‫ﻓﻰ ﺇﻣﻛﺎﻥ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻁﺑﻌﺎ ً ﺃﻥ ﻳﺳﺣﺏ ﺍﻟﻣﻭﻫﺑﺔ ﻣﻣ�ﻥ ﻳﺳ�ﺗﺧﺩﻣﻬﺎ ﺇﺳ�ﺗﺧﺩﺍﻣﺎ ً ﻏﻳ�ﺭ‬ ‫ﻣﻧﺎﺳ��ﺏ‪ ،‬ﻟﻛ��ﻥ ﺳ��ﺣﺏ ﺍﻟﻣﻭﻫﺑ��ﺔ ﻣ��ﻥ ﺍﻟﻣﻣﻛ��ﻥ ﺃﻥ ﻳﺻ��ﻳﺏ ﺍﻹﻧﺳ��ﺎﻥ ﺑﺣﺎﻟ��ﺔ ﺇﺣﺑ��ﺎﻁ‪ .‬ﻭﻫ��ﺫﺍ‬ ‫ﻳﺭﻳﻧﺎ ﺃﺳ�ﻠﻭﺏ ﺭﺑﻧ�ﺎ ﺍﻟﺣﻧ�ﻭﻥ ﻓ�ﻰ ﺍﻟﻣﻌﺎﻣﻠ�ﺔ‪ ..‬ﻓﻬ�ﻭ ﻳﺗ�ﺭﻙ ﺍﻟﻧ�ﺎﺱ ﻳﺗ�ﺄﻟﻘﻭﻥ ﻓ�ﻰ ﺍﻟﻣﻭﺍﻫ�ﺏ‬ ‫ﺍﻟﺗﻰ ﻟﻬﻡ ﻭﺗﺯﺩﺍﺩ ﺣﺭﺍﺭﺗﻬﺎ ﺣﺗﻰ ﻭﻟﻭ ﻛﺎﻥ ﻓﻳﻬﺎ ﺗﺟﺎﻭﺯﺍﺕ‪ .‬ﺛﻡ ﺑﺄﺳﻠﻭﺏ ﺍﻟﺗﻌﻠﻳﻡ ﺍﻟﺻ�ﺣﻳﺢ‬ ‫ﻳﺣﺎﻭﻝ ﺃﻥ ﻳﻧﻅﻡ ﻫﺫﻩ ﺍﻟﺗﺟ�ﺎﻭﺯﺍﺕ‪ .‬ﻣﺛ�ﻝ ﺃﺏ ﻳﺭﻳ�ﺩ ﺃﻥ ﻳ�ﺗﻌﻠﻡ ﺍﺑﻧ�ﻪ ﺍﻟﺳ�ﻳﺭ‪ ،‬ﻓﻳﺗﺭﻛ�ﻪ ﻳﺗﻌﺛ�ﺭ‬ ‫ﺃﺣﻳﺎﻧ �ﺎ ً ﻭﻳﻘ��ﻭﻡ ﺛ��ﻡ ﻳﻘ��ﻊ ﺇﻟ��ﻰ ﺃﻥ ﻳ��ﺗﻌﻠﻡ‪ ،‬ﻭﻟﻛ��ﻥ ﻓ��ﻰ ﻧﻔ��ﺱ ﺍﻟﻭﻗ��ﺕ ﺗﻛ��ﻭﻥ ﻋﻳﻧ��ﻪ ﻋﻠﻳ��ﻪ‪،‬‬ ‫ﻭﻳﻼﺣﻅﻪ ﻟﻛﻰ ﻻ ﻳﺗﻌﺭﺽ ﻟﻣﺗﺎﻋﺏ ﺗﻔﻭﻕ ﻁﺎﻗﺗﻪ‪ ،‬ﻭﻫﺫﺍ ﻳﻌﻁﻳﻪ ﻧﺿﻭﺟﺎ ً ﻓﻰ ﺷﺧﺻﻳﺗﻪ‪.‬‬ ‫ﻭﻫﻛﺫﺍ‪ ...‬ﻧﺟ�ﺩ ﺃﻥ ﷲ ﻳﺗ�ﺭﻙ ﺍﻟﻧ�ﺎﺱ ﻳﺳ�ﺗﺧﺩﻣﻭﻥ ﺍﻟﻣﻭﻫﺑ�ﺔ ﺃﺣﻳﺎﻧ�ﺎ ً ﺑﻁﺭﻳﻘ�ﺔ ﻫ�ﻭ ﻧﻔﺳ�ﻪ‬ ‫ﺭﺍﺽ ﻋﻧﻬﺎ‪ .‬ﻟﻛﻧﻪ ﻣﻊ ﻣﺭﻭﺭ ﺍﻟﻭﻗﺕ ُﻳﻌﻠّﻡ ﺍﻟﺻﻭﺍﺏ ﻭﻳﻬﺫﺏ ﺍﻟﺳﻠﻭﻛﻳﺎﺕ‪ ،‬ﻟ�ﺫﻟﻙ ﻗ�ﺎﻝ‬ ‫ﻏﻳﺭ ٍ‬ ‫ﻟﻬﻡ ﻓﻰ ﻧﻔﺱ ﺍﻟﺭﺳﺎﻟﺔ "ﻷﻥ ﷲ ﻟﻳﺱ ﺇﻟﻪ ﺗﺷﻭﻳﺵ ﺑﻝ ﺇﻟﻪ ﺳﻼﻡ" )‪1‬ﻛﻭ ‪.(33:14‬‬ ‫ﻣﺛﻼً ﺇﻥ ﻛﺎﻧﺕ ﻟﺩﻯ ﺃﺣﺩ ﻣﻭﻫﺑﺔ ﺍﻟﺻﻭﺕ ﺍﻟﺟﻣﻳﻝ‪ ،‬ﻭﺍﺳﺗﺧﺩﻣﻬﺎ ﺑﻁﺭﻳﻘﺔ ﺧﺎﻁﺋﺔ ﻛﺄﻥ‬ ‫ﻳﺗﻌﺎﺟﺏ ﺑﺻﻭﺗﻪ‪ ،‬ﻓﺑﺩﻻً ﻣﻥ ﺃﻥ ﻳﺩﻣﺭ ﷲ ﻟﻪ ﺣﻧﺟﺭﺗﻪ‪ ،‬ﻳﻧﻅﻡ ﻟﻪ ﺍﻷﻣﺭ ﻭﻳﻌﻠﻣﻪ ﻛﻳﻑ‬ ‫ﻳﺳﺗﺧﺩﻡ ﻫﺫﺍ ﺍﻟﺻﻭﺕ ﺍﻟﺟﻣﻳﻝ‪.‬‬

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‫ﺿﻭﺍﺑﻁ ﻓﻲ ﺍﺳﺗﺧﺩﺍﻡ ﻣﻭﻫﺑﺔ ﺍﻷﻟﺳﻧﺔ‬ ‫ﺃﻛﻣ��ﻝ ﺍﻟﻘ��ﺩﻳﺱ ﺑ��ﻭﻟﺱ ﺍﻟﺭﺳ��ﻭﻝ ﺗﻌﻠﻳﻣ��ﻪ ﻓﻘ��ﺎﻝ "ﻫﻛ��ﺫﺍ ﺃﻧ��ﺗﻡ ﺃﻳﺿ �ﺎ ً ﺇﺫ ﺃﻧﻛ��ﻡ ﻏﻳ��ﻭﺭﻭﻥ‬ ‫ﻟﻠﻣﻭﺍﻫﺏ ﺍﻟﺭﻭﺣﻳ�ﺔ ﺍﻁﻠﺑ�ﻭﺍ ﻷﺟ�ﻝ ﺑﻧﻳ�ﺎﻥ ﺍﻟﻛﻧﻳﺳ�ﺔ ﺃﻥ ﺗ�ﺯﺩﺍﺩﻭﺍ‪ ،‬ﻟ�ﺫﻟﻙ ﻣ�ﻥ ﻳ�ﺗﻛﻠﻡ ﺑﻠﺳ�ﺎﻥ‬ ‫ﻓﻠﻳﺻﻝ ﻟﻛﻰ ﻳﺗﺭﺟﻡ‪ ،‬ﻷﻧﻪ ﺇﻥ ﻛﻧﺕ ﺃﺻ�ﻠﻰ ﺑﻠﺳ�ﺎﻥ ﻓﺭﻭﺣ�ﻰ ﺗﺻ�ﻠﻰ ﻭﺃﻣ�ﺎ ﺫﻫﻧ�ﻰ ﻓﻬ�ﻭ ﺑ�ﻼ‬ ‫ِ‬ ‫ﺛﻣﺭ‪ .‬ﻓﻣﺎ ﻫﻭ ﺇﺫﺍً‪ .‬ﺃﺻﻠﻰ ﺑﺎﻟﺭﻭﺡ ﻭﺍﺻﻠﻰ ﺑﺎﻟﺫﻫﻥ ﺃﻳﺿ�ﺎً‪ ،‬ﺃﺭﺗ�ﻝ ﺑ�ﺎﻟﺭﻭﺡ ﻭﺃﺭﺗ�ﻝ ﺑﺎﻟ�ﺫﻫﻥ‬ ‫ﺃﻳﺿﺎ ً" )‪1‬ﻛﻭ ‪.(15-12:14‬‬ ‫ﻣﻥ ﺍﻟﻣﻣﻛﻥ ﺃﻥ ﻳﺻﻠﻰ ﺍﻹﻧﺳﺎﻥ ﺑﺭﻭﺣﻪ‪ ،‬ﺑﻳﻧﻣﺎ ﻋﻘﻠﻪ ﻻ ﻳﻔﻬﻡ ﻣﺎ ﻳﻘﻭﻝ‪.‬‬ ‫ﻣ��ﻥ ﺍﻟﻣﻣﻛ��ﻥ ﺃﻥ ﻳﺻ��ﻠﻰ ﺑ��ﺄﻯ ﻟﻐ��ﺔ ﻭﻳﻛ��ﻭﻥ ﻣﺗﻣﺗﻌ �ﺎً‪ ،‬ﺧﺎﺻ��ﺔ ﻟ��ﻭ ﻛ��ﺎﻥ ﻣ��ﺗﻬﻠﻼً ﻭﻣﻣﺗﻠﺋ �ﺎ ً‬ ‫ﺑﺎﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ‪ .‬ﻭﻟﻛﻥ ﺍﻟﺭﺳﻭﻝ ﻓﻰ ﻫﺫﻩ ﺍﻟﺣﺎﻟﺔ ﻳﻭﺻ�ﻳﻪ ﺑ�ﺄﻥ ﻳﻁﻠ�ﺏ ﻣ�ﻥ ﷲ ﺃﻥ ﻳﻣﻧﺣ�ﻪ‬ ‫ﻣﻭﻫﺑﺔ ﺍﻟﺗﺭﺟﻣﺔ ﻟﻛﻰ ﻳﻔﻬﻡ ﺑﺫﻫﻧﻪ ﻣﺎ ﻳﺻﻠﻳﻪ ﺑﺭﻭﺣﻪ ﻟﺑﻧﻳﺎﻥ ﺍﻟﻛﻧﻳﺳﺔ‪.‬‬ ‫ﻭﻳﺳﺗﻁﺭﺩ ﻣﻌﻠﻣﻧﺎ ﺑﻭﻟﺱ ﺍﻟﺭﺳﻭﻝ ﺷﺎﺭﺣﺎ ً ﻛﻳﻔﻳﺔ ﺇﺳﺗﺧﺩﺍﻡ ﺍﻟﻣﻭﻫﺑﺔ "ﻭﺇﻻ ﻓ�ﺈﻥ ﺑﺎﺭﻛ�ﺕ‬ ‫ﺑﺎﻟﺭﻭﺡ ﻓﺎﻟﺫﻯ ُﻳﺷﻐِﻝ ﻣﻛﺎﻥ ﺍﻟﻌﺎﻣﻰ‪ ،‬ﻛﻳﻑ ﻳﻘﻭﻝ ﺁﻣﻳﻥ ﻋﻧ�ﺩ ﺷ�ﻛﺭﻙ ﻷﻧ�ﻪ ﻻ ﻳﻌ�ﺭﻑ ﻣ�ﺎﺫﺍ‬ ‫ﺗﻘﻭﻝ‪ .‬ﻓﺈﻧﻙ ﺃﻧﺕ ﺗﺷﻛﺭ ﺣﺳﻧﺎ ً ﻭﻟﻛﻥ ﺍﻵﺧﺭ ﻻ ﻳﺑﻧﻰ‪ .‬ﺃﺷﻛﺭ ﺇﻟﻬﻰ ﺃﻧﻰ ﺃﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ ﺃﻛﺛ�ﺭ‬ ‫ﻣﻥ ﺟﻣﻳﻌﻛﻡ‪ ،‬ﻭﻟﻛﻥ ﻓﻰ ﻛﻧﻳﺳﺔ ﺃﺭﻳﺩ ﺃﻥ ﺃﺗﻛﻠﻡ ﺧﻣﺱ ﻛﻠﻣﺎﺕ ﺑ�ﺫﻫﻧﻰ ﻟﻛ�ﻰ ﺃﻋﻠﱢ�ﻡ ﺁﺧ�ﺭﻳﻥ‪،‬‬ ‫ﺃﻳﺿﺎ ً ﺃﻛﺛﺭ ﻣﻥ ﻋﺷﺭﺓ ﺍﻵﻑ ﻛﻠﻣﺔ ﺑﻠﺳ�ﺎﻥ" )‪1‬ﻛ�ﻭ ‪ (19-16:14‬ﻣ�ﻥ ﻫ�ﺫﻩ ﻳﺗﺿ�ﺢ ﺃﻧ�ﻪ‬ ‫ﻻ ﻳﺭﻳﺩ ﻛﺛﺭﺓ ﺍﺳﺗﺧﺩﺍﻡ ﺍﻷﻟﺳﻧﺔ‪ ،‬ﻟﺗﻭﺟﺩ ﻓﺭﺻﺔ ﻟﻠﺗﻌﻠﻳﻡ ﺍﻟﻣﺑﺎﺷﺭ‪.‬‬

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‫ﺗﻧﻅﻳﻡ ﺍﻟﻣﻭﺍﻫﺏ‬ ‫ﺍﺳﺗﻁﺭﺩ ﺍﻟﻘﺩﻳﺱ ﺑﻭﻟﺱ ﺍﻟﺭﺳﻭﻝ ﻓﻰ ﺭﺳﺎﻟﺗﻪ ﻗﺎﺋﻼً‪:‬‬ ‫"ﻓﻣﺎ ﻫﻭ ﺇﺫﺍً ﺇﻳﻬﺎ ﺍﻷﺧﻭﺓ ﻣﺗ�ﻰ ﺍﺟﺗﻣﻌ�ﺗﻡ ﻓﻛ�ﻝ ﻭﺍﺣ�ﺩ ﻣ�ﻧﻛﻡ ﻟ�ﻪ ﻣﺯﻣ�ﻭﺭ‪ ،‬ﻟ�ﻪ ﺗﻌﻠ�ﻳﻡ‪ ،‬ﻟ�ﻪ‬ ‫ﻟﺳﺎﻥ‪ ،‬ﻟﻪ ﺇﻋﻼﻥ‪ ،‬ﻟﻪ ﺗﺭﺟﻣﺔ‪ .‬ﻓﻠﻳﻛﻥ ﻛﻝ ﺷﺊ ﻟﻠﺑﻧﻳﺎﻥ‪ .‬ﺇﻥ ﻛﺎﻥ ﺃﺣﺩ ﻳﺗﻛﻠﻡ ﺑﻠﺳﺎﻥ ﻓﺎﺛﻧﻳﻥ‬ ‫ﺍﺛﻧﻳﻥ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻛﺛﺭ ﺛﻼﺛﺔ ﺛﻼﺛﺔ ﻭﺑﺗﺭﺗﻳﺏ ﻭﻟﻳﺗﺭﺟﻡ ﻭﺍﺣ�ﺩ‪ .‬ﻭﻟﻛ�ﻥ ﺇﻥ ﻟ�ﻡ ﻳﻛ�ﻥ ﻣﺗ�ﺭﺟﻡ‬ ‫ﻓﻠﻳﺻﻣﺕ ﻓﻰ ﺍﻟﻛﻧﻳﺳﺔ ﻭﻟﻳﻛﻠﻡ ﻧﻔﺳﻪ ﻭﷲ‪ .‬ﺃﻣﺎ ﺍﻷﻧﺑﻳ�ﺎء ﻓﻠﻳ�ﺗﻛﻠﻡ ﺍﺛﻧ�ﺎﻥ ﺃﻭ ﺛﻼﺛ�ﺔ ﻭﻟ�ﻳﺣﻛﻡ‬ ‫ﺍﻵﺧ��ﺭﻭﻥ‪ ،‬ﻭﻟﻛ��ﻥ ﺇﻥ ﺃﻋﻠ��ﻥ ﻵﺧ��ﺭ ﺟ��ﺎﻟﺱ ﻓﻠﻳﺳ��ﻛﺕ ﺍﻷﻭﻝ‪ .‬ﻷﻧﻛ��ﻡ ﺗﻘ��ﺩﺭﻭﻥ ﺟﻣ��ﻳﻌﻛﻡ ﺃﻥ‬ ‫ﺗﺗﻧﺑ���ﺄﻭﺍ ﻭﺍﺣ���ﺩﺍً ﻭﺍﺣ���ﺩﺍً ﻟﻳ���ﺗﻌﻠﻡ ﺍﻟﺟﻣﻳ���ﻊ‪ ،‬ﻭﻳﺗﻌ���ﺯﻯ ﺍﻟﺟﻣﻳ���ﻊ ﻭﺃﺭﻭﺍﺡ ﺍﻷﻧﺑﻳ���ﺎء ﺧﺎﺿ���ﻌﺔ‬ ‫ﻟﻸﻧﺑﻳﺎء‪ .‬ﻷﻥ ﷲ ﻟﻳﺱ ﺇﻟﻪ ﺗﺷﻭﻳﺵ ﺑﻝ ﺇﻟﻪ ﺳﻼﻡ" )‪1‬ﻛﻭ ‪.(33-26:14‬‬ ‫ﺍﻟﺭﺳﻭﻝ ﻫﻧﺎ ﻳﻭﺿﺢ ﺃﻥ ﻣﻭﻫﺑﺔ ﺍﻟﺗﺭﺟﻣﺔ ﻫﻰ ﺍﻟﺗﻰ ﺗﺣﻛﻡ ﻣﻭﻫﺑﺔ‬ ‫ﺍﻷﻟﺳﻧﺔ ‪ -‬ﺭﻏﻡ ﻛﻭﻧﻬﺎ ﺃﻟﺳﻧﺔ ﺣﻘﻳﻘﻳﺔ ﻁﺑﻌﺎ ً ‪ -‬ﻟﻛﻥ ﺇﻥ ﻟﻡ ﻳﻭﺟﺩ ﻣﻥ‬ ‫ﻳﺗﺭﺟﻡ ﻓﺣﺗﻰ ﻟﻭ ﻫﻭ ﻟﺳﺎﻥ ﺣﻘﻳﻘﻰ ﻓﻠﻳﺳﻛﺕ‪ .‬ﻭﺇﻥ ﻭﺟﺩ ﻣﺗﺭﺟﻡ ﻓﻠﻳﻛﻥ ﺑﺗﺭﺗﻳﺏ‪،‬‬ ‫ﻳﺗﻛﻠﻣﻭﻥ ﺍﺛﻧﺎﻥ ﺍﺛﻧﺎﻥ ﺃﻭ ﺛﻼﺛﺔ ﺛﻼﺛﺔ ﻭﻟﻛﻥ ﻟﻳﺱ ﻓﻰ ﻭﻗﺕ ﻭﺍﺣﺩ ﻭﻟﻛﻥ ﺍﻟﻭﺍﺣﺩ ﺗﻠﻭ‬ ‫ﺍﻵﺧﺭ‪.‬‬ ‫ﺃﻣﺎ ﺍﻷﻧﺑﻳﺎء ﻓﻠﻳﺗﻧﺑﺄ ﺍﺛﻧﺎﻥ ﺃﻭ ﺛﻼﺛ�ﺔ‪ ،‬ﺑﻣﻌﻧ�ﻰ ﻭﺍﺣ�ﺩ ﺗﻠ�ﻭ ﺍﻵﺧ�ﺭ‪ ،‬ﻭﻟ�ﻳﺱ ﺃﻥ ﻳﺗﻧﺑ�ﺄﻭﺍ ﻓ�ﻰ‬ ‫ﻭﻗ�ﺕ ﻭﺍﺣ�ﺩ‪ .‬ﻭﻟ��ﻳﺣﻛﻡ ﺍﻵﺧ�ﺭﻭﻥ‪ .‬ﻣ�ﻥ ﻫ��ﻡ ﺍﻟ�ﺫﻳﻥ ﻳﺣﻛﻣ�ﻭﻥ ﻋﻠ��ﻰ ﻣﻭﻫﺑ�ﺔ ﺍﻟﺗﻧﺑ�ﺅ؟ ﺍﻟ��ﺫﻳﻥ‬ ‫ﻳﺣﻛﻣﻭﻥ ﻫﻡ ﺍﻟﺫﻳﻥ ﻟﻬﻡ ﻣﻭﻫﺑﺔ ﺗﻣﻳﻳﺯ ﺍﻷﺭﻭﺍﺡ ﻛﻣﺎ ﻫﻭ ﻭﺍﺭﺩ ﻓ�ﻰ )‪1‬ﻛ�ﻭ ‪" (7:12‬ﻟﻛ�ﻝ‬ ‫ﻭﺍﺣﺩ ﻳﻌﻁﻰ ﺇﻅﻬﺎﺭ ﺍﻟ�ﺭﻭﺡ ﻟﻠﻣﻧﻔﻌ�ﺔ ﻓﺈﻧ�ﻪ ﻟﻭﺍﺣ�ﺩ ﻳﻌﻁ�ﻰ ﺑ�ﺎﻟﺭﻭﺡ ﻛ�ﻼﻡ ﺣﻛﻣ�ﺔ‪ ..‬ﻭﻵﺧ�ﺭ‬ ‫ﻧﺑﻭﺓ‪ ،‬ﻵﺧﺭ ﺗﻣﻳﻳﺯ ﺍﻷﺭﻭﺍﺡ ﻭﻵﺧﺭ ﺃﻧﻭﺍﻉ ﺃﻟﺳﻧﺔ‪ ،‬ﻭﻵﺧﺭ ﺗﺭﺟﻣﺔ ﺃﻟﺳﻧﺔ"‪.‬‬ ‫ﺇﺫﻥ ﺻ��ﻣﺎﻡ ﺍﻷﻣ��ﺎﻥ ﻟﻣﻭﻫﺑ��ﺔ ﺍﻷﻟﺳ��ﻧﺔ ﻫ��ﻭ ﻣﻭﻫﺑ��ﺔ ﺍﻟﺗﺭﺟﻣ��ﺔ‪ .‬ﻭﺻ��ﻣﺎﻡ ﺍﻷﻣ��ﺎﻥ ﻟﻣﻭﻫﺑ��ﺔ‬ ‫ﺍﻟﺗﻧﺑ��ﺅ ﻫ��ﻭ ﻣﻭﻫﺑ��ﺔ ﺗﻣﻳﻳ��ﺯ ﺍﻷﺭﻭﺍﺡ‪ .‬ﻓﻌﻧ��ﺩﻣﺎ ﺗﻛ��ﻭﻥ ﺍﻟﻛﻧﻳﺳ��ﺔ ﻣﺟﺗﻣﻌ��ﺔ ﻭﺟ��ﺎءﺕ ﺭﺳ��ﺎﻟﺔ‬

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‫ﻷﺣﺩ ﺍﻟﻣﺅﻣﻧﻳﻥ‪ ،‬ﻓﻣﻥ ﻟﻬﻡ ﻣﻭﻫﺑﺔ ﺗﻣﻳﻳﺯ ﺍﻷﺭﻭﺍﺡ ﻳﻼﺣﻅﻭﻧﻪ ﻟﻳﺗﺄﻛﺩﻭﺍ ﻫﻝ ﻫ�ﺫﻩ ﺍﻟﺭﺳ�ﺎﻟﺔ‬ ‫ﻣﻥ ﷲ ﺃﻡ ﻻ‪" .‬ﺍﻣﺗﺣﻧﻭﺍ ﺍﻷﺭﻭﺍﺡ ﻫﻝ ﻫﻰ ﻣ�ﻥ ﷲ" )‪1‬ﻳ�ﻭ ‪ .(1:4‬ﺑﻣﻌﻧ�ﻰ ﺃﻥ ﻟ�ﻳﺱ ﻛ�ﻝ‬ ‫ﻣ�ﻥ ﻳﻘ��ﻭﻝ ﺃﻯ ﻛ�ﻼﻡ ﻣ��ﺩﻋﻳﺎ ً ﺍﻟﻧﺑ�ﻭﺓ‪ ،‬ﺃﻭ ﻟ��ﻳﺱ ﻛ�ﻝ ﻣ��ﻥ ﻳﻧﻁ�ﻕ ﺑﻛ��ﻼﻡ ﻏﻳ�ﺭ ﻣﻔﻬ��ﻭﻡ ﺗﻛ��ﻭﻥ‬ ‫ﻋﻧﺩﻩ ﻣﻭﻫﺑﺔ ﻣﻥ ﷲ‪.‬‬ ‫ﻛﺗﺏ ﺃﺣﺩ ﺍﻟﺫﻳﻥ ﺑﺣﺛﻭﺍ ﻓﻰ ﻣﻭﺿﻭﻉ ﺍﻟﺗﻛﻠﻡ ﺑﺄﻟﺳ�ﻧﺔ ﻭﻳ�ﺩﻋﻰ )ﻫ�ﻭﻛﻧﺞ( ﻣ�ﺎ ﻳﻠ�ﻰ‪) :‬ﻛ�ﺎﻥ‬ ‫ﺍﻟﺭﺳﻭﻝ ﻳﺣﺗﻡ ﻋﻠﻰ ﺍﻧﻪ ﻓ�ﻰ ﺣﺎﻟ�ﺔ ﺇﺳ�ﺗﻌﻣﺎﻝ ﺍﻷﻟﺳ�ﻧﺔ‪ ،‬ﻳﺟ�ﺏ ﺃﻥ ﺗﻛ�ﻭﻥ ﻫﻧ�ﺎﻙ ﺍﻟﺗﺭﺟﻣ�ﺔ‪،‬‬ ‫ﺣﺗ��ﻰ ﻳﺳ��ﺗﻁﻳﻊ ﺍﻟﻛ �ﻝ ﺃﻥ ﻳﺣﻛﻣ��ﻭﺍ ﻓﻳﻣ��ﺎ ﺇﺫﺍ ﻛ��ﺎﻥ ﺍﻟﻛ��ﻼﻡ ﻣ��ﻥ ﷲ ﺃﻡ ﻣ��ﻥ ﺭﻭﺡ ﺁﺧ��ﺭ‪.‬ﻓ��ﻼ‬ ‫ﺗﺧﺩﻉ)‪.((1‬‬ ‫‪F2‬‬

‫ﺛﻡ ﻳﺗﺳﺎءﻝ ﻗﺎﺋﻼً‪) :‬ﻛﻳﻑ ﻳﺗﺳﻧﻰ ﻟﻧﺎ ﻧﺣﻥ ﺍﻵﻥ ﺃﻥ ﻧﻧﻔ�ﺫ ﻫ�ﺫﻩ‬ ‫ﺍﻟﻭﺻ��ﻳﺔ "ﺍﻣﺗﺣﻧ��ﻭﺍ ﺍﻷﺭﻭﺍﺡ ﻫ��ﻝ ﻫ��ﻰ ﻣ��ﻥ ﷲ" )‪1‬ﻳ��ﻭ ‪(1:4‬‬ ‫ﺇﺫﺍ ﻛ���ﺎﻥ ﻣ���ﺎ ﻳﻘ���ﺎﻝ )ﻓ���ﻰ ﺍﻟ���ﺗﻛﻠﻡ ﺑﺄﻟﺳ���ﻧﺔ( ﻻ ﻣﻌﻧ���ﻰ ﻟ���ﻪ ﻟ���ﺩﻯ‬ ‫ﺍﻟﺳ���ﺎﻣﻌﻳﻥ؟ ﻭﺇﻥ ﻛ���ﺎﻥ ﺃﺣ���ﺩ ﻳﺗ���ﺭﺟﻡ ﺍﻟﻳ���ﻭﻡ‪ ،‬ﻛﻳ���ﻑ ﻧﻌﻠ���ﻡ ﺃﻥ‬ ‫ﺍﻟﺗﺭﺟﻣﺔ ﻟﻳﺳﺕ ﻛﺎﺫﺑﺔ ﺃﻳﺿ�ﺎً؟ ﻓ�ﺈﺫﺍ ﻛﺎﻧ�ﺕ ﻣﻭﻫﺑ�ﺔ ﺍﻟﺗﺭﺟﻣ�ﺔ ﻗ�ﺩ‬ ‫ﺍﻧﻘﻁﻌ��ﺕ ﻣ��ﻊ ﻣﻭﻫﺑ��ﺔ ﺍﻷﻟﺳ��ﻧﺔ ﻣ��ﻥ ﺍﻟﻛﻧﻳﺳ��ﺔ‪ ،‬ﻓﺑﺎﻟﺿ��ﺭﻭﺭﺓ ﺗﻛ��ﻭﻥ‬ ‫ﺍﻟﺗﺭﺟﻣﺔ ﻛﺎﺫﺑﺔ)‪.((2‬‬ ‫‪F3‬‬

‫ﻭﻗﺩ ﺃﻭﺭﺩ ﺷﻬﺎﺩﺓ ﺃﺣﺩ ﺍﻟﻣﻧﺷﻐﻠﻳﻥ ﺑﻬﺫﺍ ﺍﻟﻣﻭﺿﻭﻉ ﻭﻳﺩﻋﻰ )ﺱ‪ .‬ﺑﻭﻟﻭﻓﻳﻧﺎ( ﺣﻳﺙ ﻳﻘﻭﻝ‪:‬‬ ‫)ﻋﺭﺽ ﻟﻰ ﺃﻥ ﺩﺧﻠﺕ ﺍﺟﺗﻣﺎﻉ ﺃﺻﺣﺎﺏ ﺍﻷﻟﺳﻧﺔ‪ ،‬ﻭﺇﻥ ﻛﻧﺕ ﺃﻧﺎ ﻧﻔﺳ�ﻰ ﺃﺟﻧﺑﻳ�ﺎ ً ﻟ�ﻰ ﺇﻟﻣ�ﺎﻡ‬ ‫ﺑﺧﻣ��ﺱ ﺃﻭ ﺳ��ﺕ ﻟﻐ��ﺎﺕ‪ ،‬ﺃﺭﺩﺕ ﺃﻥ ﺃﺳ��ﺗﻭﺛﻕ ﻣ��ﻥ ﺻ��ﺣﺔ ﺩﻋ��ﻭﺍﻫﻡ‪ ،‬ﻓﺟﻠﺳ��ﺕ ﻓ��ﻰ ﺃﺣ��ﺩ‬ ‫ﺍﻟﻣﻘﺎﻋﺩ ﺍﻷﻣﺎﻣﻳﺔ ﻷﺳﻣﻊ ﻣﺎ ﻳﻧﻁﻘﻭﻥ ﺑﻪ‪ ،‬ﻭﻗﺩ ﺩﻫﺷ�ﺕ ﻷﻧﻧ�ﻰ ﻭﺟ�ﺩﺗﻬﻡ ﻟ�ﻡ ﻳﻔﻭﻫ�ﻭﺍ ﺑﺄﻳ�ﺔ‬ ‫ﻟﻐ��ﺔ ﻣ��ﻥ ﺍﻟﻠﻐ��ﺎﺕ ﺍﻟﺗ��ﻰ ﻁﺭﻗ��ﺕ ﺳ��ﻣﻌﻰ ﺃﺛﻧ��ﺎء ﻁ��ﻭﺍﻓﻰ ﻓ��ﻰ ﺃﻭﺭﺑ��ﺎ ﻭﺁﺳ��ﻳﺎ‪ .‬ﻭﻟﺷ��ﺩﺓ ﺭﻏﺑ��ﺔ‬ ‫ﺍﻹﺳﺗﻳﺛﺎﻕ ﻓﻘﺩ ﺃﺧﺫﺕ ﻣﻌﻰ ﻓﻰ ﺍﻟﻣﺭﺓ ﺍﻟﺗﺎﻟﻳﺔ ﺳﺑﻌﺔ ﻣﻥ ﺍﻟﻌﻠﻣﺎء ﺑﻠﻐﺎﺕ ﻛﺛﻳﺭﺓ ﻭﺃﺧﺑﺭﺗﻬﻡ‬ ‫)‪(1‬‬ ‫)‪(2‬‬

‫‪.Hoking, Speaking in Tongues, P.75‬‬

‫‪.Ibid P..98‬‬

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‫ﺑﺭﻏﺑﺗ��ﻰ‪ ،‬ﻓ��ﺩﺧﻠﻧﺎ ﺳ��ﻭﻳﺎ ً ﻭﺃﺧ��ﺫﻧﺎ ﻣﺟﻠﺳ��ﻧﺎ ﺑ��ﻳﻥ ﺍﻟﻣﻘﺎﻋ��ﺩ ﺍﻷﻣﺎﻣﻳ��ﺔ ﻛ��ﺎﻷﻣﺱ‪ .‬ﻭﻟﻣ��ﺎ ﻛ��ﺎﻥ‬ ‫ﺑﻳﻧﻬﻡ ﺭﺟﻝ ﺍﺩﻋﻰ ﺑﺣﺻﻭﻟﻪ ﻋﻠﻰ ﻣﻭﻫﺑﺔ ﺍﻟﺗﺭﺟﻣﺔ‪ ،‬ﻭﺑﺩﺃﻭﺍ ﻓﻰ ﺣ�ﺭﻛﺗﻬﻡ ﺍﻟﻣﻌﺗ�ﺎﺩﺓ‪ ،‬ﻭﻟ�ﻡ‬ ‫ﺃﻗﺩﺭ ﺃﻧﺎ ﻭﺯﻣﻼﺋﻰ ﺃﻥ ﻧﻔﻬﻡ ﻟﻔﻅﺔ ﻭﺍﺣﺩﺓ ﻣﻣﺎ ﺭﻁﻧﻭﺍ ﺑﻪ‪ ،‬ﻭﺃﺧﻳﺭﺍً ﻗﺎﻡ‬ ‫ﺍﻟﻣﺗﺭﺟﻡ ﻭﻗﺎﻝ ﺃﻥ ﺍﻟﻣﺗﻛﻠﻡ ﺍﻷﻭﻝ ﺍﺳﺗﻌﻣﻝ ﺍﻟﻠﻐﺔ ﺍﻟﺭﻭﺳﻳﺔ‪ .‬ﻭﻗﺩ ﺩﻫﺷﺕ ﻟﻬﺫﺍ ﺍﻹﺩﻋﺎء‬ ‫ﺍﻟﻣﻛﺷﻭﻑ ﻷﻧﻧﻰ ﻛﻧﺕ ﺃﺟﻳﺩ ﺍﻟﻠﻐﺔ ﺍﻟﺭﻭﺳﻳﺔ‪.‬‬ ‫ﻭﻣﺭﺓ ﺃﺧﺭﻯ ﺣﺿﺭﺕ ﺍﺟﺗﻣﺎﻋﻬﻡ ﻭﺑﻌﺩ ﺃﻥ ﺃﺗﻣ�ﻭﺍ ﻣ�ﺎ ﺃﻋﺗ�ﺎﺩﻭﺍ ﻋﻠﻳ�ﻪ ﻭﻗﻔ�ﺕ ﺃﻧ�ﺎ ﺍﻵﺧ�ﺭ‬ ‫ﻭﺍﻗﺗﺑﺳﺕ )ﻳ�ﻭ ‪ (3:3‬ﻭﻧﻁﻘﺗ�ﻪ ﺑﻠﻐ�ﺔ ﺃﻫ�ﻝ ﻫﻧﻐﺎﺭﻳ�ﺎ‪ .‬ﻭﻛ�ﻡ ﻛﺎﻧ�ﺕ ﺩﻫﺷ�ﺗﻰ ﻋﻅﻳﻣ�ﺔ ﺣﻳﻧﻣ�ﺎ‬ ‫ﻭﻗﻑ ﺍﻟﻣﺗﺭﺟﻡ ﻭﻗﺎﻝ‪ :‬ﺗﻛﻠﻡ ﺍﻷﺥ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺭﻧﺳﻳﺔ ﻭﻛﺎﻥ ﻛﻼﻣﻪ ﻋﻥ )ﺃﻉ ‪.(1)(19‬‬ ‫‪F4‬‬

‫ﺇﺫﻥ ﻫﺫﻩ ﺍﻷﻣﻭﺭ ﺗﺣﺗﺎﺝ ﺇﻟﻰ ﺣﺫﺭ ﺷﺩﻳﺩ ﻭﺗﺣﻔﻅ ﺣﺗﻰ ﻻ ﻳﻘﻊ ﺃﺣﺩ ﻓﻰ ﺣﺑﺎﻝ ﺇﺑﻠﻳﺱ‬ ‫ﻭﺧﺩﺍﻉ ﺍﻟﺷﻳﻁﺎﻥ‪.‬‬ ‫ﻓﻣﻥ ﺧﻼﻝ ﻫﺫﻩ ﺍﻟﻣﻌﺎﻳﻳﺭ ﻭﺍﻟﺿﻭﺍﺑﻁ ﻧﺳﺗﻁﻳﻊ ﺃﻥ ﻧﺣﻛﻡ ﻋﻠﻰ ﻣﺎ ﻳﺣﺩﺙ ﺇﻥ ﻛﺎﻥ ﻫﻭ‬ ‫ﻣﻥ ﷲ ﺃﻭ ﻣﻥ ﺍﻟﺷﻳﻁﺎﻥ ﺃﻭ ﻣﻥ ﺍﻧﺩﻓﺎﻋﺎﺕ ﺟﺳﺩﻳﺔ ﻭﻋﺎﻁﻔﻳﺔ ﺗﻧﺟﺭﻑ ﺑﻣﻔﻬﻭﻡ‬ ‫ﺍﻟﻣﻭﺍﻫﺏ‪ ،‬ﻣﻣﺎ ﻳﺗﻳﺢ ﺍﻟﻣﺟﺎﻝ ﻟﻅﻬﻭﺭ ﺍﻟﺗﻘﻠﻳﺩ ﺍﻟﺯﺍﺋﻑ ﻟﻠﻣﻭﺍﻫﺏ ﺍﻟﻔﺎﺋﻘﺔ‪.‬‬ ‫ﺃﻣ��ﺎ ﻋ��ﻥ ﻗ��ﻭﻝ ﺍﻟﻘ��ﺩﻳﺱ ﺑ��ﻭﻟﺱ ﺍﻟﺭﺳ��ﻭﻝ "ﻭﻟﻛ��ﻥ ﺇﻥ ﻟ��ﻡ ﻳﻛ��ﻥ ﻣﺗ��ﺭﺟﻡ ﻓﻠﻳﺻ��ﻣﺕ ﻓ��ﻰ‬ ‫ﺍﻟﻛﻧﻳﺳ��ﺔ ﻭﻟ��ﻳﻛﻠﻡ ﻧﻔﺳ��ﻪ ﻭﷲ" )‪1‬ﻛ��ﻭ ‪ (28:14‬ﻓﻘ��ﺩ ﻋﻠ��ﻕ ﺍﻟﻘ��ﺩﻳﺱ ﻳﻭﺣﻧ��ﺎ ﺫﻫﺑ��ﻰ ﺍﻟﻔ��ﻡ‬ ‫ﻋﻠ��ﻰ "ﻓﻠ��ﻳﻛﻠﻡ ﻧﻔﺳ��ﻪ ﻭﷲ" ﻓﻘ��ﺎﻝ‪ :‬ﺃﻯ ﺑﺫﻫﻧ��ﻪ ﺃﻭ ﺑﻬ��ﺩﻭء ﻭﺑ��ﺩﻭﻥ ﺿﻭﺿ��ﺎء ﺇﻥ ﻛ��ﺎﻥ‬ ‫ﺳ��ﻳﺗﻛﻠﻡ‪ .‬ﻓﻬ��ﺫﺍ ﺍﻷﺳ��ﻠﻭﺏ ﻟ��ﻳﺱ ﺃﺳ��ﻠﻭﺏ ﻓ��ﺭﺽ ﻗ��ﺎﻧﻭﻥ ﺑ��ﻝ ﻫ��ﻭ ﺃﺳ��ﻠﻭﺏ ﺗﺧﺟﻳ��ﻝ‪ .‬ﺇﺫﺍ ﻟ��ﻡ‬ ‫ﻳﺣﺗﻣﻝ ﺍﻟﺻﻣﺕ ﻭﻛﺎﻥ ﺗﻭﺍﻗ�ﺎ ً ﻟﻠﻣﺟ�ﺩ ﺍﻟﺑﺎﻁ�ﻝ "ﻓﻠ�ﻳﻛﻠﻡ ﻧﻔﺳ�ﻪ"‪ .‬ﻭﻫﻛ�ﺫﺍ ﻧ�ﺭﻯ ﺃﻧ�ﻪ ﺑﻌ�ﺩ ﺃﻥ‬

‫)‪(1‬‬

‫‪.Ibid P.108‬‬

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‫ﺻﺭﺡ ﺑﺫﻟﻙ )ﺃﻯ ﺑﺎﻟﺗﻛﻠﻡ ﺑﺎﻷﻟﺳﻧﺔ( ﻓﺈﻧﻪ ﻳﺿﻊ ﺿﻭﺍﺑﻁ ﺷﺩﻳﺩﺓ ﻭﻳﺧﺟﻠﻬﻡ‪ ،‬ﻛﻣ�ﺎ ﻓﻌ�ﻝ ﻓ�ﻰ‬ ‫ﱠ‬ ‫ﻣﻭﺍﺿﻊ ﺃﺧﺭﻯ "ﻓﺈﻧﻧﻰ ﺃﻗﻭﻝ ﺫﻟﻙ ﻟﺗﺧﺟﻳﻠﻛﻡ" )‪1‬ﻛﻭ ‪.(2)(34:15‬‬ ‫‪F5‬‬

‫? ﻭﻧﻼﺣﻅ ﺗﻧﻅﻳﻡ ﺍﻟﺭﺳﻭﻝ ﻻﺳﺗﺧﺩﺍﻡ ﺍﻟﻣﻭﺍﻫﺏ ﻭﻭﺿﻌﻪ ﻟﺑﻌﺽ ﺍﻟﺿ�ﻭﺍﺑﻁ ﻟ�ﺫﻟﻙ "ﻭﻟﻛ�ﻥ‬ ‫ﺇﻥ ﺃﻋﻠﻥ ﻵﺧﺭ ﺟﺎﻟﺱ ﻓﻠﻳﺳﻛﺕ ﺍﻷﻭﻝ" )‪1‬ﻛﻭ ‪ ،(30:14‬ﺃﻟﻡ ﻳﻛﻥ ﻣﻣﻛﻧﺎ ً ﺃﻥ‬ ‫ﺍﻟ���ﺭﻭﺡ ﺍﻟﻘ���ﺩﺱ ﻧﻔﺳ���ﻪ ﻳﺗﻭﻗ���ﻑ ﻋ���ﻥ ﻣ���ﻧﺢ ﺍﻟﻣﻭﻫﺑ���ﺔ ﻋﻧ���ﺩﻣﺎ ﻳﻌﻠ���ﻥ ﻵﺧ���ﺭ؟ ﻻ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﻣﻔﺭﻭﺽ ﺃﻥ ﻧﻔﺱ ﺍﻟﻣﺗﻛﻠﻡ ﻳﺗﻭﻗﻑ ﻟﻛﻰ ﻳﺗﻌﻠﻡ ﺍﻟﻧﻅﺎﻡ‪ ،‬ﻟﻛ�ﻰ ﻳﻌﻁ�ﻰ ﻓﺭﺻ�ﺔ ﻟﻐﻳ�ﺭﻩ‪ .‬ﻫ�ﻭ‬ ‫ﻋﻧﺩﻩ ﻣﻭﻫﺑﺔ‪ ،‬ﻭﻟﻛﻥ ﻏﻳﺭﻩ ﺃﻳﺿﺎ ً ﻋﻧﺩﻩ ﻣﻭﻫﺑﺔ‪ ،‬ﻓﻬ�ﻝ ﻳ�ﺯﺍﺣﻡ؟ ﺑ�ﺎﻟﻁﺑﻊ ﻻ‪ .‬ﻭﻛ�ﺄﻥ ﺍﻟ�ﺭﻭﺡ‬ ‫ﺍﻟﻘﺩﺱ ﻳﺧﺗﺑﺭ ﺃﺻﺣﺎﺏ ﺍﻟﻣﻭﺍﻫﺏ‪ ،‬ﻓﻘﺩ ﺃﻋﻁﻰ ﺍﻟﺭﻭﺡ ﺍﻟﻣﻭﻫﺑ�ﺔ ﻭﻳﺭﻳ�ﺩ ﺃﻥ ﻳ�ﺭﻯ ﺇﻥ ﻛ�ﺎﻥ‬ ‫ﺻﺎﺣﺏ ﺍﻟﻣﻭﻫﺑﺔ ﻣﻐﺭﻭﺭ ﺑﻬﺎ ﺃﻡ ﺃﻧﻪ ﻳﻔﺭﺡ ﺑﻌﻣﻝ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻓﻰ ﺷﺧﺹ ﺁﺧ�ﺭ ﻏﻳ�ﺭﻩ‬ ‫ﺃﻳﺿ �ﺎ ً‪ .‬ﻭﺍﻟﻌﺟﻳ��ﺏ ﺣﺗ��ﻰ ﻓﻳﻣ��ﺎ ﻳﺧ��ﺗﺹ ﺑﻣﻭﺍﻫ��ﺏ ﺍﻟ��ﺭﻭﺡ ﺍﻟﻘ��ﺩﺱ ﻓﺈﻧ��ﻪ ﻣ��ﻥ ﺍﻟﻣﻣﻛ��ﻥ ﺃﻥ‬ ‫ﺍﻹﻧﺳﺎﻥ ﻓﻰ ﺿﻌﻔﻪ ﻳﺯﺍﺣﻡ ﺑﻬﺎ ﺍﻵﺧﺭﻳﻥ!! ﻟﻛﻥ ﺍﻟﻣﺗﻭﺍﺿ�ﻊ ﻳﺄﺧ�ﺫ ﺍﻟﻣﻭﻫﺑ�ﺔ ﻭﻳﺳ�ﺗﺧﺩﻣﻬﺎ‬ ‫ﺑﺄﺳﻠﻭﺏ ﻳﻔﺭﺡ ﻗﻠﺏ ﷲ‪ .‬ﻭﺁﺧﺭ ﻳﺄﺧﺫ ﺍﻟﻣﻭﻫﺑﺔ ﻓﺗﻛﻭﻥ ﺳﺑﺑﺎ ً ﻓ�ﻰ ﻫﻼﻛ�ﻪ‪ .‬ﻭﻋ�ﻥ ﺫﻟ�ﻙ ﻗ�ﺎﻝ‬ ‫ﻳﻭﺣﻧﺎ ﺫﻫﺑﻰ ﺍﻟﻔﻡ )ﺑﺩﻭﻥ ﻫﺫﺍ ﺗﺗﺣﻭﻝ ﺍﻟﻣﻭﻫﺑﺔ ﺇﻟﻰ ﺩﻳﻧﻭﻧﺔ ﻟﻣﻥ ﺃﺧﺫﻫﺎ()‪.(1‬‬ ‫‪F6‬‬

‫)‪(2‬‬ ‫)‪(1‬‬

‫‪.N.&P.N. Fathers series II, vol VII p.218,219‬‬ ‫‪.N.&P.N. Fathers series II, vol VII p.218‬‬

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‫ﺛﻣﺎﺭ ﺍﻟﺭﻭﺡ ﻭﻣﻭﺍﻫﺏ ﺍﻟﺭﻭﺡ‬ ‫ﻭﻟ��ﺫﻟﻙ ﻓ��ﺈﻧﻬﻡ ﻋﻧ��ﺩﻣﺎ ﻳﻘﻭﻟ��ﻭﻥ ﻟ��ﺭﺏ ﺍﻟﻣﺟ��ﺩ "ﺃﻟ��ﻳﺱ ﺑﺈﺳ��ﻣﻙ ﺗﻧﺑﺄﻧ��ﺎ ﻭﺑﺈﺳ��ﻣﻙ ﺃﺧﺭﺟﻧ��ﺎ‬ ‫ﺷ��ﻳﺎﻁﻳﻥ ﻭﺑﺈﺳ��ﻣﻙ ﺻ��ﻧﻌﻧﺎ ﻗ��ﻭﺍﺕ ﻛﺛﻳ��ﺭﺓ )ﻣﻭﺍﻫ��ﺏ ﺍﻟ��ﺭﻭﺡ ﺍﻟﻘ��ﺩﺱ(" )ﻣ��ﺕ ‪.(22:7‬‬ ‫ﻧﺳﻣﻌﻪ ﻳﻘﻭﻝ ﻟﻬﻡ "ﺃﻧ�ﻰ ﻟ�ﻡ ﺃﻋ�ﺭﻓﻛﻡ ﻗ�ﻁ ﺃﺫﻫﺑ�ﻭﺍ ﻋﻧ�ﻰ ﻳ�ﺎ ﻓ�ﺎﻋﻠﻰ ﺍﻹﺛ�ﻡ" )ﻣ�ﺕ ‪(23:7‬‬ ‫ﻟﻣﺎﺫﺍ؟ ﻷﻧﻬﻡ ﻟﻡ ﻳﺳﻠﻛﻭﺍ ﺣﺳﺏ ﺍﻟﻭﺻﻳﺔ‪ .‬ﻫﻡ ﻳﻘﻭﻟﻭﻥ ﻟ�ﻪ ﺃﻧﻬ�ﻡ ﻛ�ﺎﻧﻭﺍ ﺃﺻ�ﺣﺎﺏ ﻣﻭﺍﻫ�ﺏ‪.‬‬ ‫ﻭﻫﻭ ﻳﻘﻭﻝ ﻭﻫﻝ ﺍﻟﻣﻭﻫﺑﺔ ﻫﻰ ﺍﻟﺗﻰ ﺗﺧﻠﺻﻛﻡ؟!‪.‬‬ ‫ﺍﻟﻣﻭﻫﺑﺔ ﻻ ﺗﺧﻠﺹ ﺍﻹﻧﺳﺎﻥ ﻭﻟﻛﻥ ﺛﻣﺭ ﺍﻟﺭﻭﺡ ﻫﻭ ﺍﻟﺫﻯ ﻳﺧﻠﺹ ﺍﻹﻧﺳﺎﻥ‪ .‬ﻓﻣﻭﺍﻫﺏ‬ ‫ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻣﻣﻛﻥ ﺃﻥ ﺗﻛﻭﻥ ﺳﺑﺏ ﺩﻳﻧﻭﻧﺔ ﻟﻪ‪ .‬ﻭﺍﻟﻣﻭﺍﻫﺏ ﻭﺯﻧﺔ ﺳﻳﺣﺎﺳﺏ ﺍﻹﻧﺳﺎﻥ‬ ‫ﻋﻠﻳﻬﺎ ﺇﺫﺍ ﺃﺳﺎء ﺍﺳﺗﺧﺩﺍﻣﻬﺎ‪.‬‬ ‫"ﺃﻣﺎ ﺛﻣﺭ ﺍﻟﺭﻭﺡ ﻓﻬﻭ ﻣﺣﺑﺔ ﻓﺭﺡ ﺳﻼﻡ ﻁﻭﻝ ﺃﻧﺎﺓ ﻟﻁﻑ ﺻﻼﺡ ﺇﻳﻣ�ﺎﻥ" )ﻏ�ﻝ ‪.(22:5‬‬ ‫ﻭﻣﻥ ﺍﻟﻭﺍﺿﺢ ﺃﻥ ﺛﻣ�ﺭ ﺍﻟ�ﺭﻭﺡ ﻫ�ﻭ ﻋﻼﻣ�ﺔ ﺗﻔﺎﻋ�ﻝ ﺍﻹﻧﺳ�ﺎﻥ ﻣ�ﻊ ﺳ�ﻛﻧﻰ ﺍﻟ�ﺭﻭﺡ ﺍﻟﻘ�ﺩﺱ‬ ‫ﻓﻳ��ﻪ‪ .‬ﻭﺑ��ﺩﻭﻥ ﺍﻟﺛﻣ��ﺎﺭ ﻻ ﺗﺳ��ﺗﺣﻕ ﺷ��ﺟﺭﺓ ﺃﻥ ﺗﺑﻘ��ﻰ ﺇﻟ��ﻰ ﺍﻷﺑ��ﺩ‪ ،‬ﺑ��ﻝ ﻋﻠ��ﻰ ﺍﻟﻌﻛ��ﺱ ﻳﻠﻌﻧﻬ��ﺎ‬ ‫ﺍﻟﺳﻳﺩ ﻣﺛﻝ ﺷﺟﺭﺓ ﺍﻟﺗﻳﻥ ﻏﻳﺭ ﺍﻟﻣﺛﻣﺭﺓ ﻗﺎﺋﻼً‪" :‬ﻻ ﻳﺄﻛﻝ ﺃﺣﺩ ﻣﻧﻙ ﺛﻣﺭﺍً ﺑﻌﺩ ﺇﻟﻰ‬ ‫ﺍﻷﺑ��ﺩ" )ﻣ��ﺭ ‪ .(14:11‬ﻷﻧ��ﻪ ﻟ��ﻡ ﻳﺟ��ﺩ ﻓﻳﻬ��ﺎ ﺍﻟﺛﻣ��ﺭ ﺍﻟﻣﻁﻠ��ﻭﺏ ﺑ��ﺎﻟﺭﻏﻡ ﻣ��ﻥ ﺍﻷﻭﺭﺍﻕ‬ ‫ﺍﻟﻛﺛﻳﺭﺓ ﺍﻟﺗﻰ ﺗﻭﻫﻡ ﺑﺄﻧﻬﺎ ﺷﺟﺭﺓ ﻋﻅﻳﻣﺔ ﻭﻟﻛﻧﻬﺎ ﺑﻼ ﺛﻣﺭ‪.‬‬

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‫ﻫﻝ ﺗﺳﺗﻣﺭ ﻣﻭﻫﺑﺔ ﺍﻟﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ ﻓﻲ ﺍﻟﻛﻧﻳﺳﺔ؟‬ ‫? ﻳﻘﻭﻝ ﺍﻟﻘﺩﻳﺱ ﺑﻭﻟﺱ ﺍﻟﺭﺳﻭﻝ "ﻭﺍﻷﻟﺳﻧﺔ ﻓﺳﺗﻧﺗﻬﻰ" )‪1‬ﻛﻭ ‪.(8:13‬‬ ‫? ﻛﺗﺏ ﻣﻳﻠﺗﻳﺎﺩ‪ ،‬ﻁﺑﻘﺎ ً ﻟﻣﺎ ﺫﻛﺭﻩ ﻳﻭﺳﺎﺑﻳﻭﺱ )ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺑﻊ( ﺿﺩ ﺑﺩﻋﺔ ﺍﻟﻣﻭﻧﺗﺎﻧﻳ�ﺔ ﺃﻥ‬ ‫ﻳﻛﻔﻭﺍ ﻋﻥ ﺍﻟﻛﻼﻡ ﻏﻳﺭ ﺍﻟﻣﻔﻬﻭﻡ‪ ،‬ﺍﻟﻐﺎﻣﺽ‪ ،‬ﺣﻳﺙ ﺃﻥ ﻣﻭﻫﺑ�ﺔ ﺍﻟ�ﺗﻛﻠﻡ ﺑﺄﻟﺳ�ﻧﺔ ﻗ�ﺩ ﺃﺩﻣﺟ�ﺕ‬ ‫ﻓﻰ ﻣﻭﻫﺑﺔ ﺍﻟﻧﺑﻭﺓ)‪.(1‬‬ ‫‪F7‬‬

‫? ﻭﺍﻟﻘﺩﻳﺱ ﻳﻭﺣﻧﺎ ﺫﻫﺑﻰ ﺍﻟﻔ�ﻡ ﻓ�ﻰ ﺍﻟﻘ�ﺭﻥ ﺍﻟﺧ�ﺎﻣﺱ ﻛﺗ�ﺏ ﻓ�ﻰ ﺷ�ﺭﺡ ﺍﻟﺭﺳ�ﺎﻟﺔ ﺍﻷﻭﻟ�ﻰ‬ ‫ﺇﻟ��ﻰ ﺃﻫ��ﻝ ﻛﻭﺭﻧﺛ��ﻭﺱ )‪ (10-1:12‬ﻓﻘ��ﺎﻝ )ﺇﻥ ﻫ��ﺫﺍ ﺍﻟﺟ��ﺯء ﻣ��ﻥ ﺍﻟﻛﺗ��ﺎﺏ ﺍﻟﻣﻘ��ﺩﺱ ﻏﻳ��ﺭ‬ ‫ﻭﺍﺿﺢ ﺗﻣﺎﻣﺎ ً ﻭﺫﻟﻙ ﺑﺳﺑﺏ ﺟﻬﻠﻧ�ﺎ‪ ،‬ﻭﺑﺳ�ﺑﺏ ﻧﻘ�ﺹ ﻫ�ﺫﻩ ﺍﻷﻣ�ﻭﺭ ﺍﻟﺗ�ﻰ ﻛﺎﻧ�ﺕ ﺗﺣ�ﺩﺙ ﻓ�ﻰ‬ ‫ﺍﻟﻘﺩﻳﻡ ﻭﻟﻛﻧﻬﺎ ﻻ ﺗﺣﺩﺙ ﺍﻵﻥ()‪ (2‬ﻭﻫﺫﺍ ﺍﻟﻛﻼﻡ ﻣﻌﻧﺎﻩ ﺃﻥ ﻫﺫﻩ ﺍﻟﻣﻭﻫﺑﺔ ﻟ�ﻡ ﺗﻛ�ﻥ ﻣﻭﺟ�ﻭﺩﺓ‬ ‫‪F8‬‬

‫ﻓﻰ ﺍﻟﻛﻧﻳﺳﺔ ﻓﻰ ﺍﻟﻘﺭﻥ ﺍﻟﺧﺎﻣﺱ‪ .‬ﻓﻠﻣﺎﺫﺍ؟‬

‫)‪(1‬‬ ‫)‪(2‬‬

‫‪.Encyclopedia of Religion & Ethics Vol. III P.372‬‬ ‫ﻤﺨطوط ﺒدﻴر اﻟﺒراﻤوس ‪ 2/24‬وﺠﻪ ‪ ،178‬ﻤﻊ ﻤراﺠﻌﺘﻬﺎ ﻋﻠﻰ اﻟﻨص اﻹﻨﺠﻠﻴزى ﺒﻤﺠﻤوﻋﺔ ﻛﺘﺎﺒﺎت ﻨﻴﻘﻴﺔ‪.‬‬

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‫ﺍﻟﻔﺭﻕ ﺑﻳﻥ ﺍﻟﻌﺻﺭ ﺍﻟﺭﺳﻭﻟﻲ ﻭﺍﻟﻌﺻﻭﺭ ﺍﻟﺗﺎﻟﻳﺔ ﻟﻪ‬ ‫ﻷﻥ ﺍﻹﻧﺟﻳﻝ ﻛﺎﻥ ﻗﺩ ﺍﻧﺗﺷﺭ ﻓﻰ ﺍﻟﻌﺎﻟﻡ ﻛﻠﻪ‪ ،‬ﻓﻠﻡ ﺗﻌﺩ ﻫﻧﺎﻙ ﺣﺎﺟﺔ ﻟﻬ�ﺫﻩ ﺍﻟﻣﻭﻫﺑ�ﺔ‪ .‬ﻭﻓ�ﻰ‬ ‫ﻳﻭﻣﻧ��ﺎ ﻫ��ﺫﺍ‪ ..‬ﺍﻟﻛﺗ��ﺎﺏ ﺍﻟﻣﻘ��ﺩﺱ ﻣﻛﺗ��ﻭﺏ ﻓ��ﻰ ‪ 1500‬ﻟﻐ��ﺔ‪ ،‬ﻓﻣ��ﺎ ﺍﻹﺣﺗﻳ��ﺎﺝ ﻟﻸﻟﺳ��ﻧﺔ‪ .‬ﻓ��ﻰ‬ ‫ﺍﻟﻛﻧﻳﺳﺔ ﺍﻷﻭﻟﻰ ﻛﺎﻧﻭﺍ ﻳﺟﺗﻣﻌﻭﻥ ﻭﻟﻡ ﺗﻛﻥ ﺍﻷﻧﺎﺟﻳ�ﻝ ﺃﻭ ﺍﻟﺭﺳ�ﺎﺋﻝ ﻗ�ﺩ ﻛﺗﺑ�ﺕ ﺑﻌ�ﺩ‪ ،‬ﻭﻛﻳ�ﻑ‬ ‫ﻛﺎﻧﻭﺍ ﺳﻳﻌﺭﻓﻭﻥ ﺍﻟﺳﻳﺩ ﺍﻟﻣﺳﻳﺢ؟ ﻓﻳﻘﻭﻝ ﻟﻬﻡ ﻣﻌﻠﻣﻧﺎ ﺑ�ﻭﻟﺱ "ﻣﺗ�ﻰ ﺍﺟﺗﻣﻌ�ﺗﻡ ﻓﻛ�ﻝ ﻭﺍﺣ�ﺩ‬ ‫ﻟﻪ ﻣﺯﻣﻭﺭ" ﻟﻛﻥ ﻫﻝ ﺳﺗﻅﻝ ﺍﻟﻛﻧﻳﺳﺔ ﻓﻰ ﻅﻼﻝ ﺍﻟﻌﻬﺩ ﺍﻟﻘﺩﻳﻡ؟ ﻓﻘﻁ ﻓﻰ ﺍﻟﻣﺯﺍﻣﻳﺭ؟! ﻟﺫﻟﻙ‬ ‫ﺃﻛﻣﻝ ﺍﻟﻘﺩﻳﺱ ﺑﻭﻟﺱ ﻭﻗﺎﻝ‪" :‬ﻟﻪ ﺗﻌﻠ�ﻳﻡ‪ ،‬ﻟ�ﻪ ﻟﺳ�ﺎﻥ‪ ،‬ﻟ�ﻪ ﺇﻋ�ﻼﻥ‪ ،‬ﻟ�ﻪ ﺗﺭﺟﻣ�ﺔ‪ ،‬ﻓﻠ�ﻳﻛﻥ ﻛ�ﻝ‬ ‫ﺷﺊ ﻟﻠﺑﻧﻳﺎﻥ" )‪1‬ﻛﻭ ‪.(26:14‬‬ ‫ﻟ��ﺫﻟﻙ ﻓﻠﻌ��ﺩﻡ ﻭﺟ��ﻭﺩ ﺍﻷﻧﺎﺟﻳ��ﻝ ﻭﺍﻟﺭﺳ��ﺎﺋﻝ ﻣﻛﺗﻭﺑ��ﺔ ﻓ��ﻰ ﺍﻟﻌﺻ��ﺭ ﺍﻟﺭﺳ��ﻭﻟﻰ‪ ،‬ﻗ��ﺎﻡ ﺍﻟ��ﺭﻭﺡ‬ ‫ﺍﻟﻘﺩﺱ ﺑﺈﻋﻁﺎء ﻫﺫﻩ ﺍﻟﻣﻭﺍﻫﺏ‪ ،‬ﻓﻣﺛﻼً ﻳﻌﻁﻰ ﻭﺍﺣﺩﺍً ﺇﻋﻼﻧﺎ ً ﻓﻳﺣﻝ ﻋﻠﻳ�ﻪ ﺍﻟ�ﺭﻭﺡ ﺍﻟﻘ�ﺩﺱ‪،‬‬ ‫ﻭﻳﻘﻑ ﻟﻳﻘﻭﻝ "ﻛﺗﺎﺏ ﻣﻳﻼﺩ ﻳﺳﻭﻉ ﺍﻟﻣﺳ�ﻳﺢ ﺍﺑ�ﻥ ﷲ‪ ...‬ﺍﻟ�ﺦ" ﻭﺁﺧ�ﺭ ﻳﻘ�ﻭﻝ‪" :‬ﺃﻣ�ﺎ ﻭﻻﺩﺓ‬ ‫ﻳﺳ��ﻭﻉ ﻓﻛﺎﻧ��ﺕ ﻫﻛ��ﺫﺍ‪ "...‬ﻭﻫﻛ��ﺫﺍ‪ ...‬ﻟ��ﺫﻟﻙ ﻳﻘ��ﻭﻝ ﻟﻬ�ﻡ ﻛﻧ��ﻭﻉ ﻣ��ﻥ ﺍﻟﺗﻧﻅ��ﻳﻡ ﻋﻧ��ﺩﻣﺎ ﻳﻌﻁ��ﻰ‬ ‫ﺇﻋﻼﻧﺎ ً ﻟﻭﺍﺣﺩ ﻳﺳﻛﺕ ﻣﻥ ﻛﺎﻥ ﻳﺗﻛﻠﻡ ﺑﺈﻋﻼﻥ ﻗﺑﻠﻪ‪ .‬ﻭﻫ�ﺫﺍ ﻳﻌﻧ�ﻰ ﺃﻥ ﺍﻟ�ﺭﻭﺡ ﺍﻟﻘ�ﺩﺱ ﻳﺭﻳ�ﺩ‬ ‫ﺃﻥ ﻳﻧﻘﻝ ﺍﻹﻟﻬﺎﻡ ﺑﻁﺭﻳﻘﺔ ﻟﻁﻳﻔﺔ ﻭﻫﺎﺩﺋﺔ‪ ،‬ﻭﺍﻟﻣﺗﻛﻠﻡ ﻳﺳﺗﻁﻳﻊ ﺃﻥ ﻳﺩﺭﻛﻬﺎ ﺑﻧﻔﺳﻪ‪.‬‬ ‫ﺃﻣﺎ ﺍﻵﻥ ﻓﺎﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻧﻔﺳﻪ ﺍﻟﺫﻯ ﻳﻌﻁﻰ ﻫﺫﻩ ﺍﻹﻋﻼﻧﺎﺕ ﻓﻰ ﺍﻟﻛﻧﻳﺳﺔ ﺍﻷﻭﻟﻰ‪،‬‬ ‫ﺃﻭﺣﻰ ﺇﻟﻰ ﺍﻟﻘﺩﻳﺱ ﻣﺗﻰ ﻓﻛﺗﺏ ﺇﻧﺟﻳﻠﻪ‪ ،‬ﻛﻣﺎ ﺃﻭﺣﻰ ﺇﻟﻰ ﺍﻟﻘﺩﻳﺱ ﻣﺭﻗﺱ‪ ،‬ﻭﺇﻟﻰ ﺍﻟﻘﺩﻳﺱ‬ ‫ﻟﻭﻗﺎ ﻭﺇﻟﻰ ﺍﻟﻘﺩﻳﺱ ﻳﻭﺣﻧﺎ‪ ،‬ﻭﺇﻟﻰ ﺳﺎﺋﺭ ﺍﻵﺑﺎء ﺍﻟﺭﺳﻝ ﻓﻛﺗﺑﺕ ﺍﻷﻧﺎﺟﻳﻝ ﻭﺳﻔﺭ ﺍﻟﺭﺅﻳﺎ‪،‬‬ ‫ﻭﻗﺑﻠﺗﻬﺎ ﺍﻟﻛﻧﻳﺳﺔ ﺍﻟﺭﺳﻭﻟﻳﺔ ﻛﺈﻋﻼﻥ ﻣﻥ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ‪.‬‬ ‫ﻭﻓﻰ ﺳﻔﺭ ﺍﻟﺭﺅﻳﺎ ﻣﺛﻼً ﻗﺎﻝ "ﺇﻋﻼﻥ ﻳﺳﻭﻉ ﺍﻟﻣﺳﻳﺢ ﺍﻟﺫﻯ ﺃﻋﻁﺎﻩ ﺇﻳﺎﻩ ﷲ ﻟﻳﺭﻯ ﻋﺑﻳﺩﻩ‬ ‫ﻣﺎ ﻻﺑﺩ ﺃﻥ ﻳﻛﻭﻥ ﻋﻥ ﻗﺭﻳﺏ‪ ...‬ﻁﻭﺑﻰ ﻟﻠﺫﻯ ﻳﻘﺭﺃ ﻭﺍﻟﺫﻳﻥ ﻳﺳﻣﻌﻭﻥ ﺃﻗ�ﻭﺍﻝ ﺍﻟﻧﺑ�ﻭﺓ" )ﺭﺅ‬ ‫‪ .(1:1،3‬ﻓﻣﺎ ﻣﻌﻧﻰ ﺃﻥ ﻳﻘﻑ ﻓﻰ ﺍﻟﻛﻧﻳﺳﺔ ﺍﻵﻥ ﻣﻥ ﻳﻘﻭﻝ‪:‬ﺃﻥ ﻟﺩﻳﻪ ﺭﺳﺎﻟﺔ ﺃﻭ ﺇﻋ�ﻼﻥ‪...‬‬ ‫ﻫﻝ ﺳﺗﺄﺗﻰ ﻟﻧﺎ ﺑﻣﺎ ﻫﻭ ﺃﻋﻅﻡ ﻣﻣﺎ ﻛﺗ�ﺏ ﻓ�ﻰ ﺍﻷﻧﺎﺟﻳ�ﻝ ﻭﺍﻟﺭﺳ�ﺎﺋﻝ ﻭﺍﻟﺭﺅﻳ�ﺎ؟!ﻫ�ﻝ ﺳﻳﺑﺷ�ﺭ‬

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‫ﺃﻓﺿ��ﻝ ﻣ��ﻥ ﺑﺷ��ﺎﺭﺓ ﺍﻵﺑ��ﺎء ﺍﻟﺭﺳ��ﻝ؟! ﻫ��ﻝ ﻫﻧ��ﺎﻙ ﻣ��ﻥ ﻛﺗ��ﺏ ﻣﺛﻠﻣ��ﺎ ﻛﺗ��ﺏ ﺍﻟﻘ��ﺩﻳﺱ ﺑ��ﻭﻟﺱ‬ ‫ﺭﺳﺎﻟﺔ ﺍﻟﻌﺑﺭﺍﻧﻳﻳﻥ ﻭﻓﺳﺭ ﻓﻳﻬﺎ ﺑﻭﺣﻰ ﺇﻟﻬﻰ ﻋﻼﻗﺔ ﺍﻟﻌﻬﺩ ﺍﻟﻘﺩﻳﻡ ﺑﺎﻟﻌﻬﺩ ﺍﻟﺟﺩﻳﺩ ﺑﺄﺳ�ﻠﻭﺏ‬ ‫ﺭﺍﺋﻊ؟!‬ ‫ﻣﻥ ﺃﺟﻝ ﻫﺫﺍ‪ ..‬ﺑﺩﺃ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻓﻰ ﺑﻠﻭﺭﺓ ﺍﻟﻣﻭﻗﻑ‪ ،‬ﻓﻳﻘ�ﺎﻝ ﻟﻧ�ﺎ ﻓ�ﻰ ﺍﻟﻛﻧﻳﺳ�ﺔ "ﻗﻔ�ﻭﺍ‬ ‫ﺑﺧ��ﻭﻑ ﻣ��ﻥ ﷲ ﻭﺃﻧﺻ��ﺗﻭﺍ ﻟﺳ��ﻣﺎﻉ ﺍﻹﻧﺟﻳ��ﻝ ﺍﻟﻣﻘ��ﺩﺱ" ﻭﻓ��ﻰ ﻭﻗ��ﺕ ﻗ��ﺭﺍءﺓ ﺍﻹﻧﺟﻳ��ﻝ ﻓ��ﻰ‬ ‫ﺍﻟﻛﻧﻳﺳﺔ‪ ،‬ﻧﺷﻌﺭ ﺃﻥ ﷲ ﻧﻔﺳﻪ ﻫﻭ ﺍﻟﺫﻯ ﻳﺗﻛﻠﻡ ﻷﻥ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﻘﺩﺱ ﻫﻭ ﺃﻧﻔﺎﺱ ﷲ‪.‬‬ ‫ﻟﺫﻟﻙ‪ ..‬ﺑﺩﺃﺕ ﻣﻭﺍﻫﺏ ﻣﻌﻳﻧﺔ ﺗﺳﺗﻣﺭ ﻓﻰ ﺍﻟﻛﻧﻳﺳﺔ‪ ،‬ﻭﻣﻭﺍﻫﺏ ﺃﺧﺭﻯ ﺗﻧﺣﺳ�ﺭ ﺑﺎﻟﺗ�ﺩﺭﻳﺞ‪،‬‬ ‫ﻭﻗﺩ ﺍﻧﺗﺷﺭﺕ ﺍﻟﻛﺭﺍﺯﺓ ﻓﻰ ﺍﻟﻌﺎﻟﻡ ﻛﻠ�ﻪ‪ ..‬ﻓﻣ�ﺛﻼً ﻟ�ﻭ ﺃﺭﺩﺕ ﺃﻥ ﺃﻋ�ﻅ ﻓ�ﻰ ﺃﻟﻣﺎﻧﻳ�ﺎ ﺃﻭ ﻓ�ﻰ ﺃﻯ‬ ‫ﺩﻭﻟ��ﻪ ﺃﺧ��ﺭﻯ ﻻ ﺃﻋ��ﺭﻑ ﻟﺳ��ﺎﻧﻬﺎ ﺳ��ﺄﺟﺩ ﺍﻟﻛﺛﻳ��ﺭﻳﻥ ﻳﻣﻛ��ﻥ ﺃﻥ ﻳﺗﺭﺟﻣ��ﻭﺍ ﻣ��ﺎ ﺃﻗ��ﻭﻝ‪ ،‬ﻓﻣ��ﺎ‬ ‫ﺍﻟﺩﺍﻋﻰ ﻟﻣﻭﻫﺑﺔ ﺍﻷﻟﺳﻧﺔ ﺇﺫﻥ؟ ﻟﻬﺫﺍ ﻗﺎﻝ ﺍﻟﻛﺗﺎﺏ "ﺍﻷﻟﺳﻧﺔ ﻓﺳﺗﻧﺗﻬﻰ"‪.‬‬ ‫ﻗﺩ ﻳﺗﺳﺎءﻝ ﺍﻟﺑﻌﺽ ﻗﺎﺋﻼً ﺇﻥ ﺍﻟﻣﻭﺍﻫﺏ ﺗﺑﻧﻰ ﺍﻟﺭﻭﺡ ﻣﻥ ﺍﻟﺩﺍﺧﻝ ﻭﺗﺑﻧﻰ ﺍﻟﻛﻧﻳﺳﺔ ﻓﻰ‬ ‫ﺍﻟﺗﻌﻠﻳﻡ‪ ،‬ﻓﻛﻳﻑ ﻳﺗﻣﺗﻊ ﺍﻹﻧﺳﺎﻥ ﺑﺎﻟﺣﻳﺎﺓ ﻣﻊ ﷲ ﺑﺩﻭﻥ ﻣﻭﻫﺑﺔ ﺍﻷﻟﺳﻧﺔ؟ ﻭﻟﻺﺟﺎﺑﺔ ﻋﻠﻰ‬ ‫ﺫﻟﻙ ﻧﻘﻭﻝ ﺃﻥ ﺍﻹﻧﺳﺎﻥ ﻳﺗﻣﺗﻊ ﺑﺳﻣﺎﻋﻪ ﻟﻺﻧﺟﻳﻝ ﺍﻟﺫﻯ ﻳﻘﺭﺃ ﻓﻰ ﺍﻟﻛﻧﻳﺳﺔ ﻭﺃﻥ ﻳﻌﻳﺵ‬ ‫ﺍﻟﻘﺩﺍﺱ ﻭﻳﺭﻓﻊ ﻗﻠﺑﻪ ﻧﺣﻭ ﺍﻟﺳﻣﺎﻭﻳﺎﺕ ﺑﻘﻭﺓ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﺍﻟﻌﺎﻣﻝ ﻓﻰ ﺍﻷﺳﺭﺍﺭ‪.‬‬ ‫ﺃﺻﺑﺣﺕ ﺍﻟﻛﻧﻳﺳﺔ ﻣﺭﺗﺑﺔ ﻭﻣﺅﺳﺳﺔ ﻋﻠﻰ ﺻﺧﺭ ﺍﻟﺩﻫﻭﺭ‪ ،‬ﻭﻛﻝ ﺷﺊ ﻓﻳﻬﺎ ﺃﺻﺑﺢ ﺑﻠﻳﺎﻗﺔ‬ ‫ﻭﺑﺣﺳ��ﺏ ﺗﺭﺗﻳ��ﺏ‪ .‬ﻋﻠﻳﻧ��ﺎ ﺍﻵﻥ ﺃﻥ ﻧﻧﺗﻔ��ﻊ ﺑﻬ��ﺫﻩ ﺍﻟ��ﻧﻌﻡ ﻭﺍﻟﺧﻳ��ﺭﺍﺕ ﺍﻟﻣﻭﺟ��ﻭﺩﺓ ﻓ��ﻰ ﺍﻟﻛﺗ��ﺏ‬ ‫ﺍﻟﻣﻘﺩﺳﺔ ﺍﻟﺗﻰ ﺳﻁﺭﻫﺎ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ‪ .‬ﻭﻟﺳﻧﺎ ﻓﻰ ﺇﺣﺗﻳﺎﺝ ﻷﻥ ﻳﻘﻭﻝ ﺃﺣ�ﺩ ﺑ�ﺈﻋﻼﻥ "ﻗ�ﺎﻝ‬ ‫ﺍﻟﺭﺏ ﻳﺳﻭﻉ ﻛﺫﺍ ﻭﻛﺫﺍ‪."...‬‬ ‫ﻓﻬﻝ ﺳﺗﻅﻝ ﺇﻟﻰ ﺍﻟﻣﻧﺗﻬﻰ ﻛﻝ ﻣﺟﻣﻭﻋﺔ ﻣﻥ ﺍﻟﻣﺅﻣﻧﻳﻥ ﺇﺫﺍ ﺍﺟﺗﻣﻌﺕ ﺗﺧﺭﺝ ﻟﻧﺎ ﺑﻛﻼﻡ‬ ‫ﻣﻥ ﻋﻧﺩﻳﺎﺗﻬﻡ ﻭﻳﻧﺳﺑﻭﻧﻪ ﺇﻟﻰ ﷲ؟ ﻭﻣﺎﺫﺍ ﻓﻰ ﺍﻟﻧﻬﺎﻳﺔ؟!‪.‬‬

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‫ﻫﻝ ﻫﻲ ﺣﺎﻟﻳﺎ ً ﻋﻼﻣﺔ ﺣﻠﻭﻝ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻓﻲ ﺍﻟﻛﻧﻳﺳﺔ ؟‬ ‫ﻳﻌﺗﺑﺭ ﺍﻟﺧﻣﺳﻳﻧﻳﻭﻥ ﺣﺎﻟﻳﺎ ً ﺃﻥ ﻣﻭﻫﺑﺔ ﺍﻟﺗﻛﻠﻡ ﺑﺎﻟﺳﻧﺔ ﻫﻰ ﻋﻼﻣﺔ ﺣﻠﻭﻝ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ‬ ‫ﻓﻰ ﺍﻟﻛﻧﻳﺳﺔ‪ .‬ﻭﻳﻘﻭﻟﻭﻥ ﺇﻥ ﺍﻟﻛﻧﻳﺳﺔ ﺍﻟﺗﻰ ﻟﻳﺱ ﻟﻬﺎ ﻣﻭﻫﺑﺔ ﺍﻟﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ ﻟﻳﺱ ﻓﻳﻬﺎ‬ ‫ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ‪ ،‬ﻷﻧﻪ ﻋﻧﺩﻣﺎ ﺣﻝ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻳﻭﻡ ﺍﻟﺧﻣﺳﻳﻥ ﺗﻛﻠﻣﻭﺍ ﺑﺄﻟﺳﻧﺔ‪ ،‬ﻭﻋﻧﺩﻣﺎ‬ ‫ﺣﻝ ﻓﻰ ﺑﻳﺕ ﻛﺭﻧﻳﻠﻳﻭﺱ ﺗﻛﻠﻣﻭﺍ ﺑﺄﻟﺳﻧﺔ ﻛﻌﻼﻣﺔ ﻟﺣﻠﻭﻝ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ‪ .‬ﻓﻌﻼﻣﺔ‬ ‫ﺍﻹﻣﺗﻼء ﻣﻥ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻋﻧﺩﻫﻡ ﻫﻰ ﺍﻟﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ‪.‬‬ ‫ﻭﻟﻠﺭﺩ ﻋﻠﻰ ﺫﻟﻙ ﻧﻘﻭﻝ ‪:‬‬ ‫ﺇﻥ ﺍﻟﻘﺩﻳﺱ ﺑ�ﻭﻟﺱ ﺍﻟﺭﺳ�ﻭﻝ ﻋﻧ�ﺩﻣﺎ ﺫﻛ�ﺭ ﺍﻟﻣﻭﺍﻫ�ﺏ ﻟ�ﻡ ﻳ�ﺫﻛﺭ ﺃﻥ ﺍﻟﻛ�ﻝ ﺗﻛﻠﻣ�ﻭﺍ‬ ‫ﺑﺎﻟﺳﻧﺔ ﺑﻝ ﻗﺎﻝ "ﺃﻟﻌﻝ ﺍﻟﺟﻣﻳﻊ ﻳﺗﻛﻠﻣﻭﻥ ﺑﺄﻟﺳﻧﺔ‬ ‫ﺃﻟﻌﻝ ﺍﻟﺟﻣﻳﻊ ﻳﺗﺭﺟﻣﻭﻥ" )‪1‬ﻛﻭ ‪ .(30:12‬ﺛﻡ ﻗﺎﻝ ﺑﺻﺭﻳﺢ ﺍﻟﻌﺑﺎﺭﺓ ﺃﻥ ﻫﺫﻩ ﺍﻟﻣﻭﺍﻫ�ﺏ‬ ‫ﻟﻳﺳﺕ ﻟﺟﻣﻳﻊ ﺍﻟﻧﺎﺱ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻣﺭ ﻫﻛﺫﺍ ﻓﻼ ﺩﺍﻋ�ﻰ ﻷﻥ ﻧﻘ�ﻭﻝ ﺃﻧﻬ�ﺎ ﺍﻟﻌﻼﻣ�ﺔ ﺍﻟﻭﺣﻳ�ﺩﺓ‬ ‫ﻟﻺﻣ�ﺗﻼء ﻣ�ﻥ ﺍﻟ��ﺭﻭﺡ ﺍﻟﻘ�ﺩﺱ‪ .‬ﻳﻘ��ﻭﻝ‪" :‬ﺃﻧ�ﻭﺍﻉ ﻣﻭﺍﻫ��ﺏ ﻣﻭﺟ�ﻭﺩﺓ ﻟﻛ��ﻥ ﺍﻟ�ﺭﻭﺡ ﻭﺍﺣ��ﺩ‪...‬‬ ‫ﻫﺫﻩ ﻛﻠﻬﺎ ﻳﻌﻣﻠﻬﺎ ﺍﻟﺭﻭﺡ ﺍﻟﻭﺍﺣﺩ ﺑﻌﻳﻧﻪ ﻗﺎﺳﻣﺎ ً ﻟﻛﻝ ﻭﺍﺣﺩ ﺑﻣﻔﺭﺩﻩ ﻛﻣ�ﺎ ﻳﺷ�ﺎء" )‪1‬ﻛ�ﻭ‪12‬‬ ‫‪.(4،11:‬‬ ‫ﺛﻡ ﻳﻘﻭﻝ ﻓﻰ )‪1‬ﻛﻭ ‪" (30-28:12‬ﻓﻭﺿﻊ ﷲ ﺃﻧﺎﺳ�ﺎ ً ﻓ�ﻰ ﺍﻟﻛﻧﻳﺳ�ﺔ ﺃﻭﻻً ﺭﺳ�ﻼً‪ ،‬ﺛﺎﻧﻳ�ﺎ ً‬ ‫ﺃﻧﺑﻳ��ﺎء‪ ،‬ﺛﺎﻟﺛ �ﺎ ً ﻣﻌﻠﻣ��ﻳﻥ‪ ،‬ﺛ��ﻡ ﻗ��ﻭﺍﺕ‪ ،‬ﻭﺑﻌ��ﺩ ﺫﻟ��ﻙ ﻣﻭﺍﻫ��ﺏ ﺷ��ﻔﺎء ﺃﻋﻭﺍﻧ �ﺎ ً ﺗ��ﺩﺍﺑﻳﺭ ﻭﺃﻧ��ﻭﺍﻉ‬ ‫ﺃﻟﺳﻧﺔ‪ .‬ﺃﻟﻌﻝ ﺍﻟﺟﻣﻳﻊ ﺭﺳﻼً‪ .‬ﺃﻟﻌ�ﻝ ﺍﻟﺟﻣﻳ�ﻊ ﺃﻧﺑﻳ�ﺎء‪.‬ﺃﻟﻌ�ﻝ ﺍﻟﺟﻣﻳ�ﻊ ﻣﻌﻠﻣ�ﻭﻥ‪ .‬ﺃﻟﻌ�ﻝ ﺍﻟﺟﻣﻳ�ﻊ‬ ‫�ﻔﺎء‪ .‬ﺃﻟﻌ��ﻝ ﺍﻟﺟﻣﻳ��ﻊ ﻳﺗﻛﻠﻣ��ﻭﻥ ﺑﺄﻟﺳ��ﻧﺔ‪ .‬ﺃﻟﻌ��ﻝ‬ ‫ﺃﺻ��ﺣﺎﺏ ﻗ��ﻭﺍﺕ‪ .‬ﺃﻟﻌ��ﻝ ﻟﻠﺟﻣﻳ��ﻊ ﻣﻭﺍﻫ��ﺏ ﺷ� ٍ‬ ‫ﺍﻟﺟﻣﻳﻊ ﻳﺗﺭﺟﻣﻭﻥ؟"‪.‬‬ ‫ﺇﺫﻥ ﻓﻼ ﻣﺟﺎﻝ ﻟﻺﺩﻋﺎء ﺑﺄﻥ ﻫﺫﻩ ﻫﻰ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻭﺣﻳﺩﺓ ﻟﻺﻣﺗﻼء ﻣ�ﻥ ﺍﻟ�ﺭﻭﺡ ﺍﻟﻘ�ﺩﺱ‪.‬‬ ‫ﻷﻧ��ﻪ ﻋﻠ��ﻰ ﺍﻟ��ﺭﻏﻡ ﻣ��ﻥ ﺃﻥ ﻣﻭﻫﺑ��ﺔ ﺍﻟ��ﺗﻛﻠﻡ ﺑﺎﻷﻟﺳ��ﻧﺔ ﻗ��ﺩ ﺗﻭﻗﻔ��ﺕ ﻓ��ﻰ ﺍﻟﻛﻧﻳﺳ��ﺔ‪ ،‬ﺇﻻ ﺃﻥ‬

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‫ﺍﻟﻣﻭﺍﻫ��ﺏ ﺍﻷﺧ��ﺭﻯ ﻟ��ﻡ ﺗﺗﻭﻗ��ﻑ‪ .‬ﻓﻣﻭﻫﺑ��ﺔ ﺷ��ﻔﺎء ﺍﻷﻣ��ﺭﺍﺽ ﻣ��ﺛﻼً ﻅﻠ��ﺕ ﺑﺎﻗﻳ��ﺔ ﺑﺻ��ﻭﺭﺓ‬ ‫ﻭﺍﺿ�ﺣﺔ ﻭﻗﻭﻳ�ﺔ ﺟ��ﺩﺍً ﻋﺑ�ﺭ ﺍﻷﺟﻳ�ﺎﻝ‪ .‬ﻭﻅﻠ��ﺕ ﺍﻟﻘ�ﻭﺍﺕ ﻣﻭﺟ�ﻭﺩﺓ ﺣﺗ��ﻰ ﺃﻥ ﺍﻟﻛﻧﻳﺳ�ﺔ ﻧﻘﻠ��ﺕ‬ ‫ﺟﺑ��ﻝ ﺍﻟﻣﻘﻁ��ﻡ ﻓ��ﻰ ﺃﺣ��ﺩ ﺍﻟﻌﺻ��ﻭﺭ‪ .‬ﻭﻣ��ﺎ ﺯﺍﻟ��ﺕ ﺍﻟﻣﻌﺟ��ﺯﺍﺕ ﻭﻅﻬ��ﻭﺭﺍﺕ ﺍﻟﻘﺩﻳﺳ��ﻳﻥ ﺳ��ﻭﺍء‬ ‫ﻣﻌﺟ��ﺯﺍﺕ ﻣ��ﻥ ﺃﺟﺳ��ﺎﺩ ﺍﻟﻘﺩﻳﺳ��ﻳﻥ ﺃﻭ ﻛﻧﺗﻳﺟ��ﺔ ﻟﺳ��ﺭ ﻣﺳ��ﺣﺔ ﺍﻟﻣﺭﺿ��ﻰ‪ ،‬ﻛﻣ��ﺎ ﺃﻥ ﺇﺧ��ﺭﺍﺝ‬ ‫ﺍﻟﺷﻳﺎﻁﻳﻥ ﻻﺯﺍﻝ ﻣﻭﺟﻭﺩﺍً ﻓﻰ ﺍﻟﻛﻧﻳﺳﺔ ﺇﻟﻰ ﻳﻭﻣﻧﺎ ﻫﺫﺍ‪.‬‬ ‫ﻭﺃﻳﺿﺎ ً ﻓﻰ ﺟﻳﻠﻧﺎ ﻫﺫﺍ ﻅﻬ�ﺭﺕ ﺍﻟﺳ�ﻳﺩﺓ ﺍﻟﻌ�ﺫﺭﺍء ﻣ�ﺭﺗﻳﻥ ﻅﻬ�ﻭﺭﺍً ﻗﻭﻳ�ﺎ ً ﺍﺳ�ﺗﻣﺗﻊ ﺑﺭﺅﻳﺗ�ﻪ‬ ‫ﻭﺑﺭﻛﺎﺗ��ﻪ ﻣﺋ��ﺎﺕ ﺍﻷﻟ��ﻭﻑ ﻣ��ﻥ ﺍﻟﻧ��ﺎﺱ ﻣﺳ��ﻳﺣﻳﻭﻥ ﻭﻏﻳ��ﺭ ﻣﺳ��ﻳﺣﻳﻳﻥ‪ ،‬ﺃﺭﺛ��ﻭﺫﻛﺱ ﻭﻏﻳ��ﺭ‬ ‫ﺃﺭﺛﻭﺫﻛﺱ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻅﻬﻭﺭ ﺍﻗﺗﺭﻥ ﺑﻣﻌﺟﺯﺍﺕ ﻻ ﺣﺻﺭ ﻟﻬﺎ‪.‬‬ ‫ﻓﻬﻝ ﻫﺫﺍ ﻛﻠﻪ ﻻ ﻳﻭﺍﺯﻥ ﺃﻥ ﻳﻘﻑ ﻭﺍﺣﺩ ﻳﻘﻭﻝ ﻛﻼﻣ�ﺎ ً ﻏﻳ�ﺭ ﻣﻔﻬ�ﻭﻡ ﺑﻠﻐ�ﺔ ﻻﻭﺟ�ﻭﺩ ﻟﻬ�ﺎ‪ ،‬ﺃﻭ‬ ‫ﺁﺧ��ﺭ ﺗﺣ��ﺩﺙ ﻟ��ﻪ ﺗﺷ��ﻧﺟﺎﺕ ﺃﻭ ﻳﻘ��ﻊ ﻋﻠ��ﻰ ﺍﻷﺭﺽ ﺃﻭ ﻳﻐﻣ��ﻰ ﻋﻠﻳ��ﻪ‪..‬ﺍﻟ��ﺦ ‪ -‬ﻫ��ﻝ ﻫ��ﺫﻩ ﻫ��ﻰ‬ ‫ﺍﻟﻛﻧﻳﺳ��ﺔ؟!!! ﻫ��ﻝ ﻫ��ﺫﻩ ﻫ��ﻰ ﺍﻟﻛﻧﻳﺳ��ﺔ ﺍﻟﻣﺟﻳ��ﺩﺓ ﺍﻟﺗ��ﻰ ﺑ��ﻼ ﻋﻳ��ﺏ‪ ،‬ﺍﻟﻣﺯﻳﻧ��ﺔ ﻣﺛ��ﻝ ﻋ��ﺭﻭﺱ‬ ‫ﻟﺭﺟﻠﻬﺎ‪ ،‬ﻫﻝ ﻫﻰ ﻣﺟﺭﺩ ﻫﺫﻩ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﻐﺭﻳﺑﺔ ﻭﺍﻟﻬﻣﻬﻣﺎﺕ ﻏﻳﺭ ﺍﻟﻣﻔﻬﻭﻣ�ﺔ ﻭﺍﻷﺻ�ﻭﺍﺕ‬ ‫ﺍﻟﺗﻰ ﺗﺷﺑﻪ ﺃﺻﻭﺍﺕ ﺍﻟﺣﻳﻭﺍﻧﺎﺕ‪ .‬ﻫﻝ ﻫﺫﺍ ﻫﻭ ﺍﻻﻣﺗﻼء ﻣﻥ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ؟!!!‪.‬‬ ‫ﺑﺩﻋﺔ ﺍﻷﻟﺳﻧﺔ ﻫﺫﻩ ﻅﻬﺭﺕ ﺃﻭﻻً ﻓﻰ ﻛﻧﻳﺳﺔ ﺇﻧﺟﻠﺗﺭﺍ‪ ..‬ﻓﻧﺳﺄﻝ ﺃﻳﻥ ﻫ�ﻰ ﻛﻧﻳﺳ�ﺔ ﺇﻧﺟﻠﺗ�ﺭﺍ‬ ‫ﺍﻟﻳﻭﻡ؟ ﺃﻳﻥ ﺍﻟﺷﻌﺏ ﺍﻟﻣﺳﻳﺣﻰ ﺍﻟﺫﻯ ﻳﺣﻳﺎ ﺣﺳﺏ ﺍﻟﻣﺳﻳﺢ؟ ﻭﻛﻡ ﻋ�ﺩﺩ ﺍﻟ�ﺫﻳﻥ ﻳﺻ�ﻠﻭﻥ ﻓ�ﻰ‬ ‫ﺍﻟﻛﻧ��ﺎﺋﺱ؟‪ ...‬ﻓ��ﺈﻥ ﻛﺎﻧ��ﺕ ﺣﻘ �ﺎ ً ﻫ��ﺫﻩ ﻫ��ﻰ ﻛﻧﻳﺳ��ﺔ ﺍﻟ��ﺭﻭﺡ ﺍﻟﻘ��ﺩﺱ ﻓ��ﺄﻳﻥ ﺷ��ﻌﺑﻬﺎ؟ ﻭﻟﻣ��ﺎﺫﺍ‬ ‫ﺿﺎﻉ؟‬ ‫ﺇﻥ ﻛﺎﻧﻭﺍ ﻳﻘﻭﻟﻭﻥ ﺃﻥ ﻫ�ﺫﻩ ﻫ�ﻰ ﻛﻧﻳﺳ�ﺔ ﺍﻟ�ﺭﻭﺡ ﺍﻟﻘ�ﺩﺱ )ﺃﻯ ﺍﻟﻛﻧﻳﺳ�ﺔ ﺍﻟﺧﻣﺳ�ﻳﻧﻳﺔ ﻓ�ﻰ‬ ‫ﺃﻭﺭﺑﺎ ﻭﻓﻰ ﺃﻣﺭﻳﻛﺎ(‪ ،‬ﺃﻭ ﺍﻟﻛﻧﻳﺳﺔ ﺍﻟﺣﻳﺔ ﺍﻟﺗﻰ ﺍﻣﺗﻸﺕ ﻣ�ﻥ ﻣﻭﺍﻫ�ﺏ ﺍﻟ�ﺭﻭﺡ‪ .‬ﺇﺫﺍً ﻧﺭﻳ�ﺩ ﺃﻥ‬ ‫ﻧﺭﻯ ﻗﻭﺓ ﻳﻭﻡ ﺍﻟﺧﻣﺳ�ﻳﻥ ﻭﻫ�ﻰ ﺗﻌﻣ�ﻝ ﻟﻛ�ﻰ ﺗﻐﻳ�ﺭ ﺃﻭﺭﺑ�ﺎ ﻛﻠﻬ�ﺎ ﻭﺗﺄﺧ�ﺫﻫﺎ ﺇﻟ�ﻰ ﺍﻟﺣﻳ�ﺎﺓ ﻣ�ﻊ‬ ‫ﺍﻟﻣﺳﻳﺢ‪.‬‬

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‫ﻟﻛﻥ ﻋﻧ�ﺩﻣﺎ ﻧ�ﺭﻯ ﻓ�ﻰ ﺃﻭﺭﺑ�ﺎ ﻭﻓ�ﻰ ﺃﻣﺭﻳﻛ�ﺎ ﺍﻟﻧ�ﺎﺱ ﻭﻗ�ﺩ ﺍﻧﺻ�ﺭﻓﻭﺍ ﻋ�ﻥ ﺍﻟﻛﻧ�ﺎﺋﺱ ﺣﺗ�ﻰ‬ ‫ﺗﺣﻭﻟﺕ ﺇﻟﻰ ﻣﺗﺎﺣﻑ ﺃﻭ ﻳﺟ�ﺭﻯ ﺑﻳﻌﻬ�ﺎ‪ ،‬ﻭﻗ�ﺩ ﺍﻧﺻ�ﺭﻑ ﺷ�ﻌﺑﻬﺎ ﻋﻧﻬ�ﺎ ﻭﺍﻧﺷ�ﻐﻠﻭﺍ ﺑﻣﻼﻫ�ﻰ‬ ‫ﺍﻟﻌﺎﻟﻡ ﻭﺍﻟﺟﺳﺩ ﻭﻣﻠﺫﺍﺕ ﺍﻟﺩﻧﻳﺎ ﺍﻟﺑﺎﻁﻠﺔ‪ ...‬ﻓﻬﻝ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻏﻳﺭ ﻗﺎﺩﺭ ﺃﻥ ﻳﻌﻣ�ﻝ؟! ﻫ�ﻝ‬ ‫ﻓﻘﻁ ﺍﻟﺗﻛﻠﻡ ﺑﺄﻟﺳﻧﺔ ﻫﻭ ﺍﻟﻣﺳﻳﺣﻳﺔ ﻛﻠﻬﺎ‪ ..‬ﻭﻟﻳﺳﺕ ﺍﻟﻣﺳﻳﺣﻳﺔ ﻫﻰ ﺣﻕ ﻭﻋﻣﻝ ﻭﻗﺩﺍﺳﺔ!‬ ‫ﻟ��ﺫﻟﻙ ﺣ��ﺫﺭﻧﺎ ﺍﻟﺳ��ﻳﺩ ﺍﻟﻣﺳ��ﻳﺢ ﻣ��ﻥ ﺃﻥ ﻧ��ﺫﻫﺏ ﺃﻭ ﻧﺳ��ﻌﻰ ﻭﺭﺍء ﻛ��ﻝ ﻅ��ﺎﻫﺭﺓ ﻏﺭﻳﺑ��ﺔ‪.‬‬ ‫ﻭﺍﻟﺭﺳﻝ ﺃﻳﺿﺎ ً ﺣﺫﺭﻭﻧﺎ ﻗﺎﺋﻠﻳﻥ "ﻻ ﺗﺻﺩﻗﻭﺍ ﻛﻝ ﺭﻭﺡ ﺑﻝ ﺇﻣﺗﺣﻧﻭﺍ ﺍﻷﺭﻭﺍﺡ ﻫ�ﻝ ﻫ�ﻰ ﻣ�ﻥ‬ ‫ﷲ؟" )‪1‬ﻳ��ﻭ ‪ ،(1:4‬ﻭﺍﻟﻘ��ﺩﻳﺱ ﺑ��ﻭﻟﺱ ﺣ��ﺫﺭ ﺃﻥ ﺿ��ﺩ ﺍﻟﻣﺳ��ﻳﺢ ﻋﻧ��ﺩﻣﺎ ﻳ��ﺄﺗﻰ ﺳ��ﻳﻛﻭﻥ‬ ‫ﻣﺟﻳﺋﻪ ﺑﻌﻣﻝ ﺍﻟﺷﻳﻁﺎﻥ ﻭﺑﻘﻭﺓ ﻣﻌﺟ�ﺯﺍﺕ ﻛﺎﺫﺑ�ﺔ )ﺃﻧﻅ�ﺭ ﺗ�ﺱ ‪ .(9:2‬ﻓﻠﻳﺳ�ﺕ ﻛ�ﻝ ﻣﻌﺟ�ﺯﺓ‬ ‫ﺧﺎﺭﻗﺔ ﻟﻠﻁﺑﻳﻌﺔ ﻫﻰ ﻣﻥ ﷲ‪ .‬ﺍﻟﻣﻌﺟﺯﺓ ﻭﺣﺩﻫﺎ ﻻ ﺗﻛﻔﻰ‪..‬‬ ‫ﺃﻳ��ﻥ ﺍﻹﻳﻣ��ﺎﻥ ﺍﻟﻣﺳ��ﻠﻡ ﻣ��ﺭﺓ ﻟﻠﻘﺩﻳﺳ��ﻳﻥ‪..‬؟! ﺃﻳ��ﻥ ﺍﻟﺗﺳ��ﻠﻳﻡ ﺍﻟﺭﺳ��ﻭﻟﻰ؟ ﺃﻳ��ﻥ ﺍﻟﻛﻧﻳﺳ��ﺔ ﺍﻟﺗ��ﻰ‬ ‫ﺍﻣﺗ��ﺩﺕ ﻋﺑ��ﺭ ﻛ��ﻝ ﻫ��ﺫﻩ ﺍﻷﺟﻳ��ﺎﻝ؟ ﺍﻟﻛﻧﻳﺳ��ﺔ ﺍﻟﺗ��ﻰ ﻗ��ﺎﻝ ﻋﻧﻬ��ﺎ ﺍﻟﺳ��ﻳﺩ ﺍﻟﻣﺳ��ﻳﺢ ﺃﻥ ﺃﺑ��ﻭﺍﺏ‬ ‫ﺍﻟﺟﺣﻳﻡ ﻟﻥ ﺗﻘﻭﻯ ﻋﻠﻳﻬﺎ‪ .‬ﻭﺃﻳﺿﺎ ً ﻗ�ﺎﻝ ﻟﻠﺭﺳ�ﻝ‪" :‬ﺃﻧ�ﺎ ﺍﺧﺗ�ﺭﺗﻛﻡ ﻭﺃﻗﻣ�ﺗﻛﻡ ﻟﺗ�ﺫﻫﺑﻭﺍ ﻭﺗ�ﺄﺗﻭﺍ‬ ‫ﺑﺛﻣ���ﺭ ﻭﻳ���ﺩﻭﻡ ﺛﻣ���ﺭﻛﻡ" )ﻳ���ﻭ ‪ ..(16:15‬ﺃﻳ���ﻥ ﻛﺎﻧ���ﺕ ﺍﻟﻛﻧﻳﺳ���ﺔ ﻗﺑ���ﻝ ﻅﻬ���ﻭﺭ ﺍﻟﺣﺭﻛ���ﺔ‬ ‫ﺍﻟﺧﻣﺳﻳﻧﻳﺔ ﻓﻰ ﺍﻟﻘﺭﻥ ﺍﻟﺳ�ﺎﺩﺱ ﻋﺷ�ﺭ؟! ﻫ�ﻝ ﻛ�ﺎﻥ ﺍﻟ�ﺭﻭﺡ ﺍﻟﻘ�ﺩﺱ ﻏﺎﺋ�ﺏ ﻋ�ﻥ ﺍﻟﻛﻧﻳﺳ�ﺔ‬ ‫ﻁﻳﻠ��ﺔ ﻫ��ﺫﻩ ﺍﻟﻘ��ﺭﻭﻥ؟!!! ﻭﻗ��ﺩ ﻗ��ﺎﻝ ﻟﻬ��ﺎ "ﻟﺣﻳﻅ��ﺔ ﺗﺭﻛﺗ��ﻙ ﻭﺑﻣ��ﺭﺍﺣﻡ ﻋﻅﻳﻣ��ﺔ ﺳ��ﺄﺟﻣﻌﻙ"‬ ‫)ﺃﺵ ‪ (7:54‬ﻭﻗﺎﻝ ﻟﻬﺎ ﺃﻳﺿﺎ ً "ﺑﻔﻳﺿﺎﻥ ﺍﻟﻐﺿﺏ ﺣﺟﺑﺕ ﻭﺟﻬﻰ ﻋﻧﻙ ﻟﺣﻅ�ﺔ ﻭﺑﺈﺣﺳ�ﺎﻥ‬ ‫ﺃﺑ��ﺩﻯ ﺃﺭﺣﻣ��ﻙ ﻳﻘ��ﻭﻝ ﻭﻟﻳ��ﻙ ﺍﻟ��ﺭﺏ" )ﺍﺵ ‪ .(8:54‬ﺃﻳ��ﻥ ﺍﻟﻛﻧﻳﺳ��ﺔ ﻋ��ﺭﻭﺱ ﺍﻟﻣﺳ��ﻳﺢ ﺇﻥ‬ ‫ﻛﺎﻧﺕ‬ ‫ﻣﺗﻭﻗﻔﺔ ﻋﻠﻰ ﺃﺻﺣﺎﺏ ﺍﻷﻟﺳﻧﺔ ﺍﻟﺫﻳﻥ ﻟﻡ ﻳﻛﻥ ﻟﻬﻡ ﻭﺟﻭﺩ ﻁﻭﺍﻝ ﻫﺫﻩ ﺍﻟﻘﺭﻭﻥ ﺛﻡ‬ ‫ﻅﻬﺭﻭﺍ ﺍﻵﻥ ﻓﻰ ﺁﺧﺭ ﺍﻟﺯﻣﺎﻥ؟ ﻫﻝ ﻛﺎﻧﺕ ﺑﺩﻭﻥ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻁﻭﺍﻝ ﻫﺫﻩ ﺍﻷﺟﻳﺎﻝ؟!!!‪.‬‬ ‫ﻛ��ﻝ ﺍﻟﺷ��ﻭﺍﻫﺩ ﺗﻘ��ﻭﻝ ﺃﻥ ﺍﻟﻛﻧﻳﺳ��ﺔ ﻋﻣ��ﻭﺩ ﺍﻟﺣ��ﻕ ﻭﻗﺎﻋﺩﺗ��ﻪ )‪1‬ﺗ��ﻰ ‪ (15:3‬ﻛﻣ��ﺎ ﻛﺗ��ﺏ‬ ‫ﻋﻧﻬﺎ‪ ..‬ﺍﻟﻣﺅﺳﺳﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺭﺳﻝ ﻭﺍﻷﻧﺑﻳﺎء ﻭﻳﺳﻭﻉ ﺍﻟﻣﺳﻳﺢ ﻧﻔﺳﻪ ﺣﺟﺭ ﺍﻟﺯﺍﻭﻳﺔ‪.‬‬ ‫ﺍﻧﻅﺭ )ﺃﻑ ‪.(20:2‬‬

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