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papa-francesco_esortazione-ap_20190325_christus-vivit-ar

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papa-francesco_esortazione-ap_20190325_christus-vivit-ar

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ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ

ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ

ﻣﺎ ﺑﻌﺪ ﺍﻟﺴﻴﻨﻮﺩﺱ

ﺍﻟﻤﺴﻴﺢ ﻳﺤﻴﺎ

CHRISTUS VIVIT

ﻣﻦ ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﻓﺮﻧﺴﻴﺲ

ﺇﻟﻰ ﺍﻟﺸﺒﻴﺒﺔ ﻭﺇﻟﻰ ﻛﻞّ ﺷﻌﺐ ﺍﻟﻠﻪ

ﺍﻟﻤﺴﻴﺢ ﻳﺤﻴﺎ

ﺇﻥ ﺍﻟﻤﺴﻴﺢ ﻳﺤﻴﺎ .ﻫﻮ ﺭﺟﺎﺅﻧﺎ ،ﻭﻫﻮ ﺍﻟﺸﺎﺏّ ﺍﻷﺟﻤﻞ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ .ﻭﻛﻞّ ﺷﻲﺀ ﻳﻠﻤﺴﻪ ﻳﺼﺒﺢ ﺷﺎﺑًّﺎ ،ﻭﻳﺼﺒﺢ

ﺟﺪﻳﺪًﺍ ،ﻭﻳﻤﺘﻠﺊ ﺑﺎﻟﺤﻴﺎﺓ .ﺑﺎﻟﺘﺎﻟﻲ ،ﺇﻥ ﺃﻭّﻝ ﻛﻠﻤﺎﺕ ﺃﻭﺩّ ﺃﻥ ﺃﻭﺟّﻬﻬﺎ ﻟﻜﻞّ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻤﺴﻴﺤﻴّﻴﻦ ﻫﻲ :ﺇﻧّﻪ ﺣﻲّ ﻭﻳﺮﻳﺪﻙ ﺃﻥ ﺗﻜﻮﻥ

ﺣﻴًّﺎ!

ﺇﻧﻪ ﻓﻴﻚ ﻭﻣﻌﻚ ﻭﻟﻦ ﻳﺘﺮﻛﻚ ﺃﺑﺪًﺍ .ﻭﻣﻬﻤﺎ ﺫﻫﺒﺖ ﺑﻌﻴﺪًﺍ ،ﺇﻧﻪ ﻫﻨﺎﻙ ﺑﺠﺎﻧﺒﻚ ،ﻫﻮ ﺍﻟﻘﺎﺋﻢ ﻣﻦ ﺍﻟﻤﻮﺕ،

ﻳﺪﻋﻮﻙ ﻭﻳﻨﺘﻈﺮﻙ ﻛﻲ ﺗﻌﻮﺩ ﺇﻟﻴﻪ ﻭﺗﺒﺪﺃ ﻣﻦ ﺟﺪﻳﺪ .ﻋﻨﺪﻣﺎ ﺗﺸﻌﺮ ﺑﺄﻧﻚ ﺗﺸﻴﺦ ﻣﻦ ﺍﻟﺤﺰﻥ ﻭﺍﻻﺳﺘﻴﺎﺀ ﻭﺍﻟﻤﺨﺎﻭﻑ ﻭﺍﻟﺸﻜﻮﻙ ﺃﻭ

ﺍﻟﻔﺸﻞ ،ﺳﻮﻑ ﻳﻜﻮﻥ ﻣﻌﻚ ﻛﻲ ﻳﻌﻄﻴﻚ ﺍﻟﻘﻮّﺓ ﻭﺍﻟﺮﺟﺎﺀ.

ﺇﻟﻰ ﺟﻤﻴﻊ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻤﺴﻴﺤﻴّﻴﻦ ،ﺃﻛﺘﺐ ﺑﻤﻮﺩّﺓ ﻫﺬﺍ ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ،ﺃﻱ ﺭﺳﺎﻟﺔ ﺗﺬﻛّﺮ ﺑﺒﻌﺾ ﻗﻨﺎﻋﺎﺕ ﺇﻳﻤﺎﻧﻨﺎ،

ﻭﺗﺸﺠّﻊ ﻓﻲ ﺍﻟﻮﻗﺖ ﻋﻴﻨﻪ ﻋﻠﻰ ﺍﻟﻨﻤﻮّ ﻓﻲ ﺍﻟﻘﺪﺍﺳﺔ ﻭﻋﻠﻰ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺪﻋﻮﺓ ﺍﻟﺸﺨﺼﻴّﺔ .ﻭﻟﻜﻦ ﻧﻈﺮًﺍ ﻷﻧﻬﺎ ﻋﻼﻣﺔ ﻓﺎﺭﻗﺔ ﻓﻲ

ﺍﻟﻤﺴﻴﺮﺓ ﺍﻟﺴﻴﻨﻮﺩﻳﺔ ،ﺃﺗﻮﺟّﻪ ﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺇﻟﻰ ﺷﻌﺐ ﺍﻟﻠﻪ ﺑﺄﺳﺮﻩ ،ﺇﻟﻰ ﺭﻋﺎﺗﻪ ﻭﻣﺆﻣﻨﻴﻪ ،ﻛﻴﻤﺎ ﻳﺴﺘﺤﺚّ ﺍﻟﺘﻔﻜﻴﺮُ ﺣﻮﻝ

ﺍﻟﺸﺒﻴﺒﺔ ﻭﻣﻦ ﺃﺟﻞ ﺍﻟﺸﺒﻴﺒﺔ ﺟﻤﻴﻌَﻨﺎ ﻭﻳﺤﻔّﺰﻧﺎ .ﻟﺬﻟﻚ ،ﺳﻮﻑ ﺃﺗﺤﺪّﺙ ﻣﺒﺎﺷﺮﺓ ﺇﻟﻰ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﺑﻌﺾ ﺍﻟﻔﻘﺮﺍﺕ ،ﻭﺳﺄﻗﺪﻡ ﻓﻲ

ﻓﻘﺮﺍﺕ ﺃﺧﺮﻯ ،ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﻜﻨﺴﻲ.

ﻟﻘﺪ ﺍﺳﺘﻠﻬﻤﺖ ﻣﻦ ﻏﻨﻰ ﺗﺄﻣّﻼﺕ ﻭﺣﻮﺍﺭﺍﺕ ﺳﻴﻨﻮﺩﺱ ﺍﻟﻌﺎﻡ ﺍﻟﻤﺎﺿﻲ .ﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﺟﻤﻊ ﻫﻨﺎ ﻛﻞّ ﻫﺬﻩ

ﺍﻟﻤﺴﺎﻫﻤﺎﺕ ،ﺍﻟﺘﻲ ﻳﻤﻜﻨﻜﻢ ﻗﺮﺍﺀﺗﻬﺎ ﻓﻲ ﺍﻟﻮﺛﻴﻘﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ،ﻟﻜﻨﻲ ﺣﺎﻭﻟﺖ ،ﻓﻲ ﻛﺘﺎﺑﺔ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ،ﺃﻥ ﺃَﻗﺘﺒﺲ ﺍﻻﻗﺘﺮﺍﺣﺎﺕ

ﺍﻟﺘﻲ ﺑﺪﺕ ﺃﻛﺜﺮ ﺃﻫﻤّﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻲ .ﻭﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ،ﺳﻮﻑ ﺗﺤﻤﻞ ﻛﻠﻤﺘﻲ ﺍﻵﻻﻑ ﻣﻦ ﺃﺻﻮﺍﺕ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻣﻦ ﺟﻤﻴﻊ ﺃﻧﺤﺎﺀ

ﺍﻟﻌﺎﻟﻢ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻠﻮﺍ ﺁﺭﺍﺀَﻫﻢ ﺣﻮﻝ ﺍﻟﺴﻴﻨﻮﺩﺱ .ﺣﺘﻰ ﺍﻟﺸﺒﻴﺒﺔ ﻏﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ،ﺍﻟﺬﻳﻦ ﺃﺭﺍﺩﻭﺍ ﺍﻟﻤﺸﺎﺭﻛﺔ ﺑﺘﺄﻣّﻼﺗﻬﻢ ،ﻗﺪ ﻃﺮﺣﻮﺍ

ﺃﺳﺌﻠﺔ ﺃﺛﺎﺭﺕ ﻓﻲّ ﺗﺴﺎﺅﻻﺕ ﺟﺪﻳﺪﺓ.

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ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ

ﻣﺎﺫﺍ ﺗﻘﻮﻝ ﻛﻠﻤﺔ ﺍﻟﻠﻪ ﺣﻮﻝ ﺍﻟﺸﺒﻴﺒﺔ؟

ﻟﻨﺴﺘﺮﺟﻊ ﺑﻌﺾ ﻛﻨﻮﺯ ﺍﻷﺳﻔﺎﺭ ﺍﻟﻤﻘﺪّﺳﺔ ،ﺍﻟﺘﻲ ﺗﺘﺤﺪّﺙ ﻛﺜﻴﺮًﺍ ﻋﻦ ﺍﻟﺸﺒﻴﺒﺔ ،ﻭﻋﻦ ﻛﻴﻒ ﻳﺬﻫﺐ ﺍﻟﺮﺏّ ﻟﻠﻘﺎﺋﻬﻢ.

ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ

ﻓﻲ ﻋﺼﺮ ﻟﻢ ﻳﻜﻦ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻴﻪ ﺃﻫﻤّﻴﺔ ﻛﺒﺮﻯ ،ﺗﺒﻴّﻦ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺃﻥ ﻧﻈﺮﺓ ﺍﻟﻠﻪ ﻟﻬﻢ ﻛﺎﻧﺖ ﻣﺨﺘﻠﻔﺔ .ﻧﺮﻯ

ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺃﻥ ﻳﻮﺳﻒ ﻛﺎﻥ ﺃﺻﻐﺮ ﺇﺧﻮﺗﻪ )ﺭﺍ .ﺗﻚ .(3 -2 ،37ﻟﻜﻦ ﺍﻟﻠﻪ ﻭﻫﺒﻪ ﺃﺷﻴﺎﺀ ﻋﻈﻴﻤﺔ ﻓﻲ ﺍﻟﺤﻠﻢ ،ﻭﺗﺠﺎﻭﺯ

ﺟﻤﻴﻊ ﺇﺧﻮﺗﻪ ﻓﻲ ﻣﻬﺎﻡّ ﻋﻈﻴﻤﺔ ﻛﺎﻥ ﻋﻤﺮﻩ ﺣﻮﺍﻟﻲ ﻋﺸﺮﻳﻦ ﺳﻨﺔ )ﺭﺍ .ﺗﻚ .(47 -37

ﻧﺮﻯ ﻓﻲ ﺟِﺪْﻋُﻮﻥ ﺻﺪﻕ ﺍﻟﺸﺒﻴﺒﺔ ،ﺍﻟﺬﻳﻦ ﻟﻢ ﻳﻌﺘﺎﺩﻭﺍ ﻋﻠﻰ "ﺗﺠﻤﻴﻞ" ﺍﻟﻮﺍﻗﻊ .ﻋﻨﺪﻣﺎ ﻗﻴﻞ ﻟﻪ ﺇﻥ ﺍﻟﺮﺏّ ﻣﻌﻪ،

ﺃﺟﺎﺏ :"ﺇِﻥ ﻛﺎﻥَ ﺍﻟﺮَّﺏُّ ﻣَﻌَﻨﺎ ،ﻓﻠِﻤﺎﺫﺍ ﺃَﺻﺎﺑَﻨﺎ ﻫﺬﺍ ﻛﻠُﻪ؟" )ﻗﺾ .(13 ،6ﻟﻜﻦ ﺍﻟﻠﻪ ﻟﻢ ﻳﻨﺰﻋﺞ ﻣﻦ ﻫﺬﺍ ﺍﻟﻠﻮﻡ ﺑﻞ ﺿﺎﻋﻒ ﺍﻟﺮﻫﺎﻥ

ﻋﻠﻴﻪ :"ﺍِﻧﻄَﻠِﻖْ ﺑِﻘُﻮَّﺗِﻚَ ﻫﺬﻩ ﻭﺧَﻠِّﺺْ ﺇِﺳْﺮﺍﺋﻴﻞَ" )ﻗﺾ .(14 ،6

ﺻﻤﻮﺋﻴﻞ ﻛﺎﻥ ﺷﺎﺑًّﺎ ﻣﺘﺮﺩّﺩًﺍ ،ﻟﻜﻦ ﺍﻟﺮﺏّ ﺗﻮﺍﺻﻞ ﻣﻌﻪ .ﻭﺑﻔﻀﻞ ﻧﺼﻴﺤﺔ ﺭﺟﻞ ﺭﺍﺷﺪ ،ﻓﺘﺢ ﻗﻠﺒﻪ ﻛﻲ ﻳﺴﻤﻊ ﺩﻋﻮﺓ

ﺍﻟﻠﻪ :"ﺗَﻜﻠَﻢ ،ْﻳﺎ ﺭَﺏ ،ّﻓﺈِﻥَّ ﻋَﺒﺪَﻙَ ﻳَﺴﻤﻊَ" )ﺭﺍ 1 .ﺻﻢ .(10 -9 ،3ﻭﻟﺬﺍ ﻛﺎﻥ ﻧﺒﻴًّﺎ ﻋﻈﻴﻤًﺎ ﺗﺪﺧّﻞ ﻓﻲ ﻟﺤﻈﺎﺕ ﻣﻬﻤّﺔ ﻣﻦ ﺗﺎﺭﻳﺦ

ﻭﻃﻨﻪ .ﺍﻟﻤﻠﻚ ﺷﺎﻭﻝ ﺃﻳﻀًﺎ ﻛﺎﻥ ﺷﺎﺑًّﺎ ﺣﻴﻦ ﺩﻋﺎﻩ ﺍﻟﺮﺏّ ﻹﺗﻤﺎﻡ ﺭﺳﺎﻟﺘﻪ )ﺭﺍ 1 .ﺻﻢ .(2 ،9

ﺣﻴﻦ ﺃُﺧﺘﻴﺮ ﺩﺍﻭﺩ ﻣﻠﻜًﺎ ﻛﺎﻥ ﺷﺎﺑًّﺎ .ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﺻﻤﻮﺋﻴﻞ ﻳﺒﺤﺚ ﻋﻦ ﻣﻠﻚ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺘﺎﻟﻲ ،ﻗﺪّﻡ ﻟﻪ ﺭﺟﻞٌ

ﺃﺑﻨﺎﺀﻩ ﺍﻷﻛﺒﺮ ﺳﻨًّﺎ ﻭﺍﻷﻛﺜﺮ ﺧﺒﺮﺓ ﻛﻤﺮﺷّﺤﻴﻦ .ﻟﻜﻦ ﺍﻟﻨﺒﻲّ ﻗﺎﻝ ﺃﻥ ﺍﻟﻤﺨﺘﺎﺭ ﻫﻮ ﺍﻟﻔﺘﻰ ﺩﺍﻭﺩ ،ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺮﻋﻰ ﺍﻟﻐﻨﻢ )ﺭﺍ 1 .ﺻﻢ

،(13 -6 ،16ﻷﻥ "ﺍﻹﻧْﺴﺎﻥَ ﺇِﻧَّﻤﺎ ﻳَﻨﻈُﺮُ ﺇِﻟﻰ ﺍﻟﻈَّﻮﺍﻫِﺮ ،ﻭﺃَﻣَّﺎ ﺍﻟﺮَّﺏُّ ﻓﺈِﻧَّﻪ ﻳَﻨﻈُﺮُ ﺇِﻟﻰ ﺍﻟﻘَﻠْﺐ" )ﺁﻳﺔ .(7ﻣﺠﺪ ﺍﻟﺸﺒﺎﺏ ﻳﻜﻤﻦ ﻓﻲ

ﺍﻟﻘﻠﺐ ﻻ ﻓﻲ ﺍﻟﻘﻮّﺓ ﺍﻟﺠﺴﺪﻳّﺔ ﺃﻭ ﻓﻲ ﺍﻻﻧﻄﺒﺎﻉ ﺍﻟﺬﻱ ﻳﺘﺮﻛﻪ ﺍﻟﻤﺮﺀ ﻓﻲ ﺍﻵﺧﺮﻳﻦ.

ﻋﻨﺪﻣﺎ ﺍﺿﻄﺮّ ﺳﻠﻴﻤﺎﻥ ﺇﻟﻰ ﺃﻥ ﻳﺨﻠﻒ ﻭﺍﻟﺪﻩ ،ﺷﻌﺮ ﺑﺎﻟﻀﻴﺎﻉ ﻭﻗﺎﻝ ﻟﻠﻪ :"ﺃَﻧﺎ ﺻَﺒِﻲٌّ ﺻَﻐﻴﺮُﺍﻟﺴِّﻦ ،ِّﻻ ﺃَﻋﺮِﻑُ ﺍﻥ ﺃَﺧﺮُﺝَ

.10

ﻭﺃَﺩﺧُﻞ" 1)ﻣﻠﻮﻙ .(7 ،3ﻭﻟﻜﻦ ،ﺟﺮﺃﺓ ﺍﻟﺸﺒﺎﺏ ﺩﻓﻌﺘﻪ ﻟﻴﻄﻠﺐ ﻣﻦ ﺍﻟﻠﻪ ﺍﻟﺤﻜﻤﺔ ،ﻭﻛﺮّﺱ ﻧﻔﺴﻪ ﻟﺮﺳﺎﻟﺘﻪ .ﻭﺣﺪﺙ ﺷﻲﺀ

ﻣﻤﺎﺛﻞ ﻟﻠﻨﺒﻲ ﺇﺭﻣﻴﺎ ،ﺍﻟﺬﻱ ﺩﻋﻲ ﺇﻟﻰ ﺇﻳﻘﺎﻅ ﺷﻌﺒﻪ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﺻﻐﻴﺮًﺍ ﺟﺪًّﺍ .ﻓﻲ ﺧﻮﻓﻪ ﻗﺎﻝ :"ﺁﻩِ ﺍﻳُّﻬﺎ ﺍﻟﺴَّﻴِّﺪ ﺍﻟﺮَّﺏّ ﻫﺎﺀﻧَﺬﺍ ﻻ

ﺃَﻋﺮِﻑُ ﺃَﻥ ﺁﺗﻜﻠَﻢَ ﻟِﺄَﻧِّﻲ ﻭَﻟَﺪ" )ﺇﺭ .(6 ،1ﻟﻜﻦ ﺍﻟﺮﺏّ ﻃﻠﺐ ﻣﻨﻪ ﺃﻻّ ﻳﻘﻮﻝ ﺫﻟﻚ )ﺭﺍ .ﺇﺭ ،(7 ، 1ﻭﺃﺿﺎﻑ :"ﻻ ﺗَﺨَﻒْ ﻣِﻦُ ﻭُﺟﻮﻫِﻬﻢ

ﻓﺈِﻧِّﻲ ﻣَﻌَﻚَ ﻟِﺄُﻧﻘِﺬَﻙَ" )ﺇﺭ .(8 ،1ﻭﻳُﻈﻬﺮ ﺗﻜﺮّﺱ ﺍﻟﻨﺒﻲّ ﺇﺭﻣﻴﺎ ﻟﻤﻬﻤّﺘﻪ ،ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﺤﺪﺙ ﺇﺫﺍ ﻣﺎ ﺍﺗّﺤﺪﺕ ﻧﻀﺎﺭﺓ ﺍﻟﺸﺒﺎﺏ ﺑﻘﻮّﺓ

ﺍﻟﻠﻪ.

ﺍﻟﻔﺘﺎﺓ ﺍﻟﻴﻬﻮﺩﻳّﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻓﻲ ﺧﺪﻣﺔ ﺍﻟﻌﺴﻜﺮﻱ ﺍﻷﺟﻨﺒﻲّ ﻧﻌﻤﺎﻥ ،ﺗﺪﺧّﻠﺖ ﺑﺈﻳﻤﺎﻥ ﻟﻤﺴﺎﻋﺪﺗﻪ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻓﻲ ﻣﻦ

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ﻣﺮﺿﻪ )ﺭﺍ 2 .ﻣﻠﻮﻙ .(6 -2 ،5ﻭﻣﺜّﻠﺖ ﺭﻭﺙ ﺍﻟﺸﺎﺑّﺔ ،ﻣﺜﺎﻻً ﻋﻠﻰ ﺍﻟﻜﺮﻡ ﻓﻲ ﺍﻟﺒﻘﺎﺀ ﻣﻊ ﺣﻤﺎﺗﻬﺎ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻏﻤﺮﺗﻬﺎ ﺍﻟﻤﺼﺎﺋﺐ

)ﺭﺍ ،(18 -1 ،1 .ﻛﻤﺎ ﻭﺃﻇﻬﺮﺕ ﺟﺮﺃﺗﻬﺎ ﻋﻠﻰ ﺍﻟﻤﻀﻲّ ﻗﺪﻣًﺎ ﻓﻲ ﺍﻟﺤﻴﺎﺓ )ﺭﺍ .ﺭﻭﺙ.(17 -1 ، 4

ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ

ﻳﺮﻭﻱ ﺃﺣﺪ ﺃﻣﺜﺎﻝ ﻳﺴﻮﻉ)ﺭﺍ .ﻟﻮ (32 -11 ،15ﺃﻥ ﺍﻻﺑﻦ "ﺍﻷﺻﻐﺮ" ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺮﻙ ﺑﻴﺖ ﺃﺑﻴﻪ ﻭﻳﺬﻫﺐ ﺇﻟﻰ ﺑﻠﺪ ﺑﻌﻴﺪ

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)ﺭﺍ .ﺁﻳﺎﺕ .(13 -12ﻟﻜﻦ ﺃﺣﻼﻣﻪ ﺑﺎﻟﺤﺮّﻳﺔ ﺗﺤﻮّﻟﺖ ﺇﻟﻰ ﻓﺴﻮﻕ ﻭﻓﺠﻮﺭ )ﺭﺍ .ﺁﻳﺔ (13ﻭﺍﺧﺘﺒﺮ ﻗﺴﻮﺓ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻮﺣﺪﺓ ﻭﺍﻟﻔﻘﺮ

)ﺭﺍ .ﺁﻳﺎﺕ .(16 -14ﺇﻧﻤﺎ ،ﻋﺮﻑ ﻛﻴﻒ ﻳﻌﻴﺪ ﺍﻟﺘﻔﻜﻴﺮ ﻛﻲ ﻳﺒﺪﺃ ﻣﻦ ﺟﺪﻳﺪ )ﺭﺍ .ﺁﻳﺎﺕ (19 -17ﻭﻗﺮّﺭ ﺍﻟﻨﻬﻮﺽ )ﺭﺍ .ﺁﻳﺔ .(20ﻓﻤﻦ

ﻣﻴﺰﺍﺕ ﺍﻟﻘﻠﺐ ﺍﻟﺸﺎﺏّ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻌﺪًّﺍ ﻟﻠﺘﻐﻴﻴﺮ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺩﺭًﺍ ﻋﻠﻰ ﺍﻟﻨﻬﻮﺽ ﻣﻦ ﺟﺪﻳﺪ ﻭﻋﻠﻰ ﺃﻥ ﻳﺪﻉ ﺍﻟﺤﻴﺎﺓ ﺗﻌﻠّﻤﻪ.

ﻓﻜﻴﻒ ﻻ ﻳﺮﺍﻓﻖ ﺍﻻﺑﻦ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺤﺎﻭﻟﺔ ﺍﻟﺠﺪﻳﺪﺓ؟ ﻟﻜﻦ ﻗﻠﺐ ﺍﻷﺥ ﺍﻷﻛﺒﺮ ﻛﺎﻥ ﻗﺪ ﺷﺎﺥ ،ﻭﺳﻤﺢ ﺑﺄﻥ ﻳﺴﻴﻄﺮ ﻋﻠﻴﻪ ﺍﻟﺠﺸﻊ،

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ﻭﺍﻷﻧﺎﻧﻴّﺔ ﻭﺍﻟﺤﺴﺪ )ﺭﺍ .ﺁﻳﺎﺕ .(30 -28ﺃﻣّﺎ ﻳﺴﻮﻉ ﻓﻴﻤﺪﺡ ﺍﻟﺸﺎﺏّ ﺍﻟﺨﺎﻃﺊ ﺍﻟﺬﻱ ﻳﺘﺨّﺬ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ ،ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺬﻱ ﻳﻌﺘﻘﺪ

ﺑﺄﻧّﻪ ﺃﻣﻴﻦ ﻭﻟﻜﻨّﻪ ﻻ ﻳﻌﻴﺶ ﺭﻭﺡ ﺍﻟﻤﺤﺒّﺔ ﻭﺍﻟﺮﺣﻤﺔ.

ﺇﻥ ﻳﺴﻮﻉ ،ﺍﻷﺯﻟﻲّ ﺍﻟﺸﺒﺎﺏ ،ﻳﺮﻳﺪ ﺃﻥ ﻳﻬﺒﻨﺎ ﻗﻠﺒًﺎ ﺩﺍﺋﻢ ﺍﻟﺸﺒﺎﺏ .ﻭﺗﻄﻠﺐ ﻣﻨّﺎ ﻛﻠﻤﺔُ ﺍﻟﻠﻪ :"ﻃَﻬِّﺮﻭﺍ ﺃَﻧﻔُﺴَﻜُﻢ ﻣِﻦَ ﺍﻟﺨَﻤﻴﺮﺓِ

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ﺍﻟﻘَﺪﻳﻤﺔ ﻟِﺘَﻜﻮﻧﻮﺍ ﻋَﺠﻴﻨًﺎ ﺟَﺪﻳﺪًﺍ" 1)ﻗﻮﺭ .(7 ،5ﻭﺗﺪﻋﻮﻧﺎ ﻓﻲ ﺍﻟﻮﻗﺖ ﻋﻴﻨﻪ ،ﻷﻥ "ﻧﺨﻠﻊ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ" )ﻗﻮﻝ (9 ،3ﻛﻲ ﻧﻠﺒﺲ

"ﺍﻹﻧﺴﺎﻥ ﺍﻟﺠﺪﻳﺪ" )ﻗﻮﻝ .[1](10 ،3ﻭﻋﻨﺪﻣﺎ ﻳﺸﺮﺡ ﻣﺎ ﻳﻌﻨﻲ ﺃﻥ ﻧﻠﺒﺲ "ﺍﻟﺸﺒﺎﺏ" ﺍﻟﺬﻱ "ﻳُﺠَﺪَّﺩُ" )ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،(ﻳﻘﻮﻝ ﺇﻧﻪ

ﺍﻟﺘﺤﻠّﻲ ﺑـ "ﻋَﻮﺍﻃِﻒَ ﺍﻟﺤَﻨﺎﻥِ ﻭﺍﻟﻠُّﻄْﻒِ ﻭﺍﻟﺘَّﻮﺍﺿُﻊ ﻭﺍﻟﻮَﺩﺍﻋﺔِ ﻭﺍﻟﺼَّﺒْﺮ ،ﻣﺤﺘَﻤِﻠﻴﻦ ﺑﻌﻀﻨﺎ ﺍﻟﺒﻌﺾ ،ﻭﺻﺎﻓﺤﻴﻦ ﺑَﻌﻀﻨﺎ ﻋﻦ ﺑَﻌﺾٍ ﺇِﺫﺍ

ﻛﺎﻧَﺖ ﻷَﺣَﺪٍ ﺷَﻜْﻮﻯ ﻣِﻦَ ﺍﻵﺧَﺮ" )ﺭﺍ .(13 -12 ،3 .ﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺤﻘﻴﻘﻲّ ﻫﻮ ﺍﻣﺘﻼﻙ ﻗﻠﺐ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻤﺤﺒّﺔ .ﻣﻦ

ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ،ﺇﻥ ﻣﺎ ﻳﺠﻌﻞ ﺍﻟﺮﻭﺡ ﺗﺸﻴﺦ ﺇﻧّﻤﺎ ﻫﻮ ﻛﻞّ ﻣﺎ ﻳﻔﺼﻞ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻦ ﺍﻵﺧﺮﻳﻦ .ﻭﻟﺬﺍ ﻓﻬﻮ ﻳﺨﺘﺘﻢ ﻗﺎﺋﻼ :"ﺍﻟﺒَﺴﻮﺍ ﻓَﻮﻕَ ﺫﻟِﻚ

ﻛُﻠِّﻪ ﺛَﻮﺏَ ﺍﻟﻤَﺤﺒَّﺔ ﻓﺈﻧَّﻬﺎ ﺭِﺑﺎﻁُ ﺍﻟﻜَﻤﺎﻝ" )ﻗﻮﻝ .(14 ،3

ﻧﺸﻴﺮ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﺮﻭﻕ ﻟﻴﺴﻮﻉ ﺃﻥ ﻳﻨﻈﺮ ﺍﻟﺒﺎﻟﻐﻮﻥ ﻧﻈﺮﺓَ ﺍﺯﺩﺭﺍﺀٍ ﺇﻟﻰ ﺍﻷﺻﻐﺮ ﺳﻨًّﺎ ﺃﻭ ﺃﻥ ﻳﻀﻌﻮﻫﻢ ﻓﻲ ﺧﺪﻣﺘﻬﻢ

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ﺑﻄﺮﻳﻘﺔ ﺍﺳﺘﺒﺪﺍﺩﻳﺔ .ﻻ ﺑﻞ ﻳﻄﻠﺐ :"ﻟِﻴَﻜُﻦِ ﺍﻷَﻛﺒَﺮُ ﻓﻴﻜﻢ ﻛﺄَﻧَّﻪ ﺍﻷَﺻﻐَﺮ" )ﻟﻮ .(26 ،22ﻓﺒﺎﻟﻨﺴﺒﺔ ﻟﻪ ،ﻟﻴﺲ ﻟﻠﻌﻤﺮ ﺍﻣﺘﻴﺎﺯﺍﺕ ،ﻭﻻ

ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﺸﺨﺺ ﺍﻷﺻﻐﺮ ﺳﻨًّﺎ ﻫﻮ ﺃﻗﻞّ ﻗﻴﻤﺔ ﺃﻭ ﺃﻗﻞّ ﻛﺮﺍﻣﺔ.

ﺗﻘﻮﻝ ﻛﻠﻤﺔ ﺍﻟﻠﻪ ﺇﻧﻪ ﻳﺠﺐ ﻣﻌﺎﻣﻠﺔ ﺍﻟﺸﺒﺎﺏ "ﻛﺈﺧﻮﺓ" )ﺭﺍ 1 .ﻃﻴﻢ ،(1 ،5ﻭﻳﻮﺻﻲ ﺍﻵﺑﺎﺀ :"ﻻ ﺗُﻐﻴﻈﻮﺍ ﺃَﺑﻨﺎﺀَﻛﻢ ﻟِﺌَﻼَّ

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ﺗَﻀﻌُﻒَ ﻋَﺰﻳﻤَﺘُﻬﻢ" )ﻗﻮﻝ .(21 ،3ﻻ ﻳﻤﻜﻦ ﻟﻠﺸﺎﺏّ ﺃﻥ ﻳﻜﻮﻥ ﻣﺤﺒﻄًﺎ ،ﻓﻤﻦ ﺧﺼﺎﺋﺼﻪ ﺃﻥ ﻳﺤﻠﻢ ﺑﺄﻣﻮﺭ ﻋﻈﻴﻤﺔ ،ﻭﺃﻥ ﻳﺒﺤﺚ

ﻋﻦ ﺁﻓﺎﻕ ﻭﺍﺳﻌﺔ ،ﻭﺃﻥ ﻳﺠﺮﺅ ﻋﻠﻰ ﺍﻟﻤﺰﻳﺪ ،ﻭﺃﻥ ﻳﺮﻏﺐ ﻓﻲ ﺃﻥ "ﻳﻐﺰﻭ" ﺍﻟﻌﺎﻟﻢ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻗﺎﺩﺭﺍً ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﻻﻗﺘﺮﺍﺣﺎﺕ

ﺍﻟﺼﻌﺒﺔ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﺪﻳﻪ ﺍﻹﺭﺍﺩﺓ ﻓﻲ ﺍﻟﻤﺴﺎﻫﻤﺔ ﺑﺄﻓﻀﻞ ﻣﺎ ﻟﺪﻳﻪ ﻟﺒﻨﺎﺀ ﺷﻲﺀ ﺃﻓﻀﻞ .ﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﺃﺣﺚّ ﺍﻟﺸﺒﻴﺒﺔ ﻋﻠﻰ ﻋﺪﻡ

ﺍﻟﺴﻤﺎﺡ ﺑﺄﻥ ﻳُﺴﻠَﺐَ ﻣﻨﻬﻢ ﺍﻟﺮﺟﺎﺀ ،ﻭﺃﻛﺮّﺭ ﻟﻜﻞّ ﻣﻨﻬﻢ :"ﻻ ﻳَﺴﺘَﺨِﻔَّﻦَّ ﺃَﺣَﺪٌ ﺑِﺸَﺒﺎﺑِﻚَ" 1)ﻃﻴﻢ .(12 ،4

ﻏﻴﺮ ﺃﻥ ﻛﻠﻤﺔ ﺍﻟﻠﻪ ،ﻓﻲ ﺍﻟﻮﻗﺖ ﻋﻴﻨﻪ ،ﺗﻮﺻﻲ ﺍﻟﺸﺒّﺎﻥ :"ﺍِﺧﻀَﻌﻮﺍ ﻟِﻠﺸُّﻴﻮﺥ" 1)ﺑﻂ .(5 ،5ﺗﺪﻋﻮ ﺍﻷﺳﻔﺎﺭ ﺍﻟﻤﻘﺪّﺳﺔ

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ﺩﺍﺋﻤًﺎ ﺇﻟﻰ ﺇﺣﺎﻃﺔ ﺍﻟﻤﺴﻨﻴﻦ ﺑﺎﺣﺘﺮﺍﻡ ﻋﻤﻴﻖ ،ﻷﻧﻬﻢ ﻳﺤﻤﻠﻮﻥ ﺇﺭﺛًﺎ ﻣﻦ ﺍﻟﺨﺒﺮﺓ ،ﻭﻗﺪ ﺍﺧﺘﺒﺮﻭﺍ ﺍﻟﻨﺠﺎﺡ ﻭﺍﻟﻔﺸﻞ ،ﻭﺃﻓﺮﺍﺡ ﺍﻟﺤﻴﺎﺓ

ﻭﻣﻌﺎﻧﺎﺗﻬﺎ ﺍﻟﻜﺒﻴﺮﺓ ،ﻭﺍﻷﻭﻫﺎﻡ ﻭﺧﻴﺒﺎﺕ ﺍﻷﻣﻞ ،ﻭﻳﺤﻔﻈﻮﻥ ﻓﻲ ﺻﻤﺖ ﻗﻠﻮﺑﻬﻢ ،ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻘﺼﺺ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺃﻥ ﺗﺴﺎﻋﺪﻧﺎ

ﻋﻠﻰ ﺃﻻّ ﻧﻘﻊ ﻓﻲ ﺍﻟﺨﻄﺄ ﺃﻭ ﻧﺨﺪﻉ ﺃﻧﻔﺴﻨﺎ ﺑﺴﺮﺍﺏ ﺯﺍﺋﻒ .ﺗﺪﻋﻮ ﻛﻠﻤﺔُ ﺭﺟﻞ ﻣﺴﻦّ ﺣﻜﻴﻢ ﺇﻟﻰ ﺍﺣﺘﺮﺍﻡ ﺣﺪﻭﺩ ﻣﻌﻴّﻨﺔ ﻭﺇﻟﻰ

ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﻤﻨﺎﺳﺐ :"ﻋِﻆِ ﺍﻟﺸُّﺒّﺎﻥَ ﻛﺬﻟِﻚ ﻟِﻴَﻜﻮﻧﻮﺍ ﺭِﺻﺎﻧًﺎ ﻓﻲ ﻛُﻞِّ ﺷَﻲﺀ" )ﻃﻲ .(6 ،2ﻟﻴﺲ ﻣﻦ ﺍﻟﺠﻴّﺪ

ﺃﻥ ﻧﻘﻊ ﻓﻲ "ﻋﺒﺎﺩﺓ ﺍﻟﺸﺒﺎﺏ ،"ﺃﻭ ﻓﻲ ﻣﻮﻗﻒ ﺷﺎﺏّ ﻳﺤﺘﻘﺮ ﺍﻵﺧﺮﻳﻦ ﺑﺴﺒﺐ ﻋﻤﺮﻫﻢ ،ﺃﻭ ﻷﻧﻬﻢ ﻣﻦ ﺯﻣﻦ ﺁﺧﺮ .ﻗﺎﻝ ﻳﺴﻮﻉ ﺃﻥ

ﺍﻟﺸﺨﺺ ﺍﻟﺤﻜﻴﻢ ﻳﻌﺮﻑ ﻛﻴﻒ ﻳُﺨﺮِﺝُ ﻣِﻦ ﻛَﻨﺰِﻩ ﻛُﻞَّ ﺟَﺪﻳﺪٍ ﻭﻗَﺪﻳﻢ )ﺭﺍ .ﻣﺘﻰ .(52 ،13ﻭﺍﻟﺸﺎﺏّ ﺍﻟﺤﻜﻴﻢ ﻳﻨﻔﺘﺢ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻘﺒﻞ،

ﻭﻟﻜﻨّﻪ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻻﺣﺘﻔﺎﻅ ﺑﺸﻲﺀ ﻣﺎ ﻣﻦ ﺗﺠﺮﺑﺔ ﺍﻵﺧﺮﻳﻦ.

ﻧﺠﺪ ﻓﻲ ﺇﻧﺠﻴﻞ ﻣﺮﻗﺲ ،ﺭﺟﻠًﺎ ﻳﺴﺘﻤﻊ ﺇﻟﻰ ﻳﺴﻮﻉ ﻳﺘﻜﻠﻢ ﻋﻦ ﺍﻟﻮﺻﺎﻳﺎ ،ﻭﻳﻘﻮﻝ :"ﻫﺬﺍ ﻛُﻠُّﻪ ﺣَﻔِﻈْﺘُﻪ ﻣُﻨﺬُ ﺻِﺒﺎﻱ"

.17

.(10 ،10)ﻗﺪ ﻭﺭﺩ ﻓﻲ ﺍﻟﻤﺰﻣﻮﺭ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ :"ﺇِﻧﻚ ﺃَﻧﺖ ﺃَﻳُّﻬﺎ ﺍﻟﺴّﻴﺪُ ﺭَﺟﺎﺋﻲ ﻭﺃَﻧﺖ ﺃَﻳُّﻬﺎ ﺍﻟﺮّﺏ ﻣُﻨﺬ ﺻِﺒﺎﻱَ ﻣُﻌﺘﻤَﺪﻱ ...ﺃَﻟﻠّﻬُﻢَّ

ﻣُﻨﺬُ ﺣَﺪﺍﺛَﺘﻲ ﺃَﻧﺖَ ﻋَﻠَّﻤﺘَﻨﻲ ﻭﻟﻸَﺑَﺪِ ﺃُﺧﺒِﺮ ﺑِﻌَﺠﺎﺋِﺒِﻚَ")ﻣﺰ .(17 .5 ،71ﻻ ﻳﺠﺐ ﺃﻥ ﻧﻨﺪﻡ ﻋﻠﻰ ﻗﻀﺎﺀ ﺷﺒﺎﺑﻨﺎ ﻓﻲ ﺍﻟﺼﻼﺡ ،ﻭﻓﻲ ﻓﺘﺢ

ﻗﻠﻮﺑﻨﺎ ﻟﻠﺮﺏ ،ّﻭﺍﻟﻌﻴﺶ ﺑﺸﻜﻞ ﻣﺨﺘﻠﻒ ﻋﻦ ﺍﻵﺧﺮﻳﻦ .ﻻ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﻳﺴﻠﺒﻨﺎ ﺷﺒﺎﺑﻨﺎ ،ﺑﻞ ﻳﻘﻮﻳﻪ ﻭﻳﺠﺪﺩﻩ :"ﻳَﺘَﺠَﺪَّﺩُ ﻛﺎﻟﻌُﻘﺎﺏِ

ﺷَﺒﺎﺑُﻚِ" )ﻣﺰ .(5 ،103ﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ،ﻛﺎﻥ ﺍﻟﻘﺪﻳﺲ ﺃﻭﻏﺴﻄﻴﻨﻮﺱ ﻳﻨﺘﺤﺐ ﻗﺎﺋﻠًﺎ :"ﺃﺣﺒﺒﺘﻚ ﻣﺘﺄﺧﺮًﺍ ،ﺃﺣﺒﺒﺘُﻚ ،ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺴﺤﺮ ﺍﻟﻘﺪﻳﻢ

ﺍﻟﺠﺪﻳﺪ! ﺃﺣﺒﺒﺘﻚ ﻣﺘﺄﺧﺮًﺍ2]"![ﻭﻟﻜﻦ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﻐﻨﻲ ،ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﺨﻠﺼًﺎ ﻟﻠﻪ ﻓﻲ ﺷﺒﺎﺑﻪ ،ﺳﻤﺢ ﻟﻤﺮﻭﺭ ﺍﻟﺴﻨﻴﻦ ﺑﺄﻥ ﺗﺴﻠﺒﻪ

ﺃﺣﻼﻣﻪ .ﻓﻀﻞ ﺃﻥ ﻳﻈﻞ ﻣﺮﺗﺒﻄًﺎ ﺑﺄﻣﻮﺍﻟﻪ )ﺭﺍ .ﻣﺮ .(22 ،10

ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ،ﻧﺠﺪ ﻓﻲ ﺇﻧﺠﻴﻞ ﻣﺘﻰ ﺷﺎﺑّﺎ )ﻣﺘﻰ (22 -20 ،19ﺍﻗﺘﺮﺏ ﻣﻦ ﻳﺴﻮﻉ ﻭﺳﺄﻟﻪ ﻋﻤّﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ

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ﺍﻟﻤﺰﻳﺪ ﻣﻤّﺎ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﻌﻠﻪ )ﻣﺘﻰ ،(20 ،19ﺑﻬﺬﻩ ﺍﻟﺮﻭﺡ ﺍﻟﻤﻔﺘﻮﺣﺔ ﺍﻟﺘﻲ ﺗﻤﻴّﺰ ﺍﻟﺸﺒّﺎﻥ ﺍﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﺁﻓﺎﻕ ﺟﺪﻳﺪﺓ

ﻭﺗﺤﺪّﻳﺎﺕ ﻛﺒﻴﺮﺓ .ﻓﻲ ﺍﻟﻮﺍﻗﻊ ،ﻟﻢ ﺗﻜﻦ ﺭﻭﺣﻪ ﺷﺎﺑّﺔ ﺑﺎﻟﻔﻌﻞ ،ﻷﻧﻪ ﻛﺎﻥ ﻣﺘﻌﻠّﻘًﺎ ﺑﺎﻟﻐﻨﻰ ﻭﺑﻮﺳﺎﺋﻞ ﺍﻟﺮﺍﺣﺔ .ﻗﺎﻝ ﺇﻧﻪ ﻳﺮﻳﺪ ﺍﻟﻤﺰﻳﺪ،

ﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻃﻠﺐ ﻣﻨﻪ ﻳﺴﻮﻉ ﺃﻥ ﻳﻜﻮﻥ ﺳﺨﻴًّﺎ ﻭﺃﻥ ﻳﻮﺯّﻉ ﺃﻣﻼﻛﻪ ،ﺃﺩﺭﻙ ﺃﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺘﺨﻠّﻲ ﻋﻦ ﻛﻞّ ﺷﻲﺀ ﻳﻤﻠﻜﻪ .ﻭﻓﻲ

ﺍﻟﻨﻬﺎﻳﺔ ،"ﻟَﻤَّﺎ ﺳَﻤِﻊَ ﺍﻟﺸَّﺎﺏُّ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ،ﺍِﻧﺼَﺮَﻑَ ﺣﺰﻳﻨًﺎ" )ﻣﺘﻰ .(22 ،19ﺗﺨﻠّﻰ ﻋﻦ ﺷﺒﺎﺑﻪ.

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ﻳﺘﺤﺪّﺙ ﺍﻹﻧﺠﻴﻞ ﺃﻳﻀًﺎ ﻋﻦ ﺷﺎﺑّﺎﺕ ﺣﻜﻴﻤﺎﺕ ،ﻛﻦّ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻭﻳﻘﻈﺎﺕ ،ﻓﻲ ﺣﻴﻦ ﺃﻥ ﺍﻷﺧﺮﻳﺎﺕ ﻛﻦّ ﻣﺸﺘّﺘﺎﺕ

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ﻭﺧﺎﻣﻼﺕ )ﺭﺍ .ﻣﺘﻰ .(13 -1 ،25ﻓﻲ ﺍﻟﻮﺍﻗﻊ ،ﻳﻤﻜﻦ ﻟﻠﻤﺮﺀ ﺃﻥ ﻳﻘﻀﻲ ﺷﺒﺎﺑﻪ ﻣﺸﺘّﺘﺎ ،ﻳﻌﺒﺮ ﺍﻟﺤﻴﺎﺓ ﺑﺸﻜﻞ ﺳﻄﺤﻲ ،ﻧﺼﻒ

ﻧﺎﺋﻢ ،ﻏﻴﺮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﻋﻼﻗﺎﺕ ﻋﻤﻴﻘﺔ ﺃﻭ ﺍﻟﺪﺧﻮﻝ ﺑﻌﻤﻖ ﻓﻲ ﺍﻟﺤﻴﺎﺓ .ﻭﻫﻮ ﻳﺤﻀّﺮ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻣﺴﺘﻘﺒﻠًﺎ ﺭﻛﻴﻜًﺎ ﻭﺩﻭﻥ

ﻣﻀﻤﻮﻥ .ﺃﻭ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻘﻀﻲ ﺷﺒﺎﺑﻪ ﻣﺤﺎﻭﻟًﺎ ﺗﺤﻘﻴﻖ ﺃﺷﻴﺎﺀ ﺟﻤﻴﻠﺔ ﻭﻋﻈﻴﻤﺔ ،ﻭﺃﻥ ﻳﻬﻴّﺊ ﺑﺎﻟﺘﺎﻟﻲ ﻣﺴﺘﻘﺒﻠًﺎ ﻣﻠﻴﺌًﺎ ﺑﺎﻟﺤﻴﺎﺓ ﻭﺍﻟﻐﻨﻰ

ﺍﻟﺪﺍﺧﻠﻲ.

ﺇﺫﺍ ﻛﻨﺖ ﻗﺪ ﻓﻘﺪﺕ ﺣﻴﻮﻳّﺘﻚ ﺍﻟﺪﺍﺧﻠﻴّﺔ ،ﻭﺃﺣﻼﻣﻚ ،ﻭﺣﻤﺎﺳﻚ ،ﻭﺗﻔﺎﺅﻟﻚ ﻭﻛﺮﻣﻚ ،ﻳﻘﻒ ﻳﺴﻮﻉ ﺃﻣﺎﻣﻚ ﻛﻤﺎ ﻭﻗﻒ ﺃﻣﺎﻡ

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ﺍﺑﻦ ﺍﻷﺭﻣﻠﺔ ﺍﻟﻤﻴﺖ ،ﻭﺑﻜﻞّ ﻗﻮّﺓ ﻗﻴﺎﻣﺘﻪ ﻳﻘﻮﻝ ﻟﻚ :"ﻳﺎ ﻓﺘﻰ ،ﺃﻗﻮﻝُ ﻟَﻚ :َﻗُﻢْ!" )ﻟﻮ .(14 ،7

ﻻ ﺷﻚّ ﺃﻥ ﻫﻨﺎﻙ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻷﺧﺮﻯ ﻟﻜﻠﻤﺔ ﺍﻟﻠﻪ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺃﻥ ﺗﻨﻮّﺭﻧﺎ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﻣﻦ ﺍﻟﺤﻴﺎﺓ.

.21

ﺳﻮﻑ ﻧﺘﻨﺎﻭﻝ ﺑﻌﻀًﺎ ﻣﻨﻬﺎ ﻓﻲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺘﺎﻟﻴﺔ.

ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ

ﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ ،ﺃﺯﻟﻲّ ﺍﻟﺸﺒﺎﺏ

ﺇﻥ ﻳﺴﻮﻉ ﻫﻮ "ﺷﺎﺏّ ﺑﻴﻦ ﺍﻟﺸﺒّﺎﻥ ﻛﻲ ﻳﻜﻮﻥ ﻣﺜﺎﻟًﺎ ﻟﻠﺸﺒﻴﺒﺔ ﻭﻳﻜﺮّﺳﻬﻢ ﻟﻠﺮﺏ .[3]"ّﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﻗﺎﻝ ﺍﻟﺴﻴﻨﻮﺩﺱ

.22

"ﺍﻟﺸﺒﺎﺏ ﻫﻲ ﻣﺮﺣﻠﺔ ﺣﻴﺎﺓ ﺃﺻﻴﻠﺔ ﻭﻣﺤﻔّﺰﺓ ،ﻋﺎﺷﻬﺎ ﻳﺴﻮﻉ ﻧﻔﺴﻪ ﻭﻗﺪّﺳﻬﺎ .[4]"ﻣﺎﺫﺍ ﻳﻘﻮﻝ ﻟﻨﺎ ﺍﻹﻧﺠﻴﻞ ﻋﻦ ﺷﺒﺎﺏ ﻳﺴﻮﻉ؟

ﺷﺒﺎﺏ ﻳﺴﻮﻉ

ﺇﻥ ﺍﻟﺮﺏّ ﻗﺪ "ﻟﻔَﻆَ ﺍﻟﺮُّﻭﺡ" )ﻣﺘﻰ (50 ،27ﻓﻮﻕ ﺍﻟﺼﻠﻴﺐ ،ﻭﻛﺎﻥ ﻋﻤﺮﻩ ﺃﻛﺜﺮ ﻣﻦ ﺛَﻼﺛﻴﻦَ ﺳﻨﺔ ﺑﻘﻠﻴﻞ )ﻟﻮ .(23 ،3

.23

ﻣﻦ ﺍﻟﻤﻬﻢّ ﺃﻥ ﻧﺪﺭﻙ ﺃﻥ ﻳﺴﻮﻉ ﻛﺎﻥ ﺷﺎﺑًّﺎ .ﻟﻘﺪ ﻭﻫﺐ ﺣﻴﺎﺗﻪ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ،ﺑﺤﺴﺐ ﻣﻌﺎﻳﻴﺮ ﺍﻟﻴﻮﻡ ،ﺷﺎﺑًّﺎ ﺑﺎﻟﻐًﺎ .ﺑﺪﺃ ﺭﺳﺎﻟﺘﻪ

ﺍﻟﻌﺎﻣّﺔ ﻓﻲ ﻣﻘﺘﺒﻞ ﺍﻟﻌﻤﺮ ،ﻭﺃﺷﺮﻕ ﻫﻜﺬﺍ "ﻧُﻮﺭًﺍ ﻋَﻈﻴﻤًﺎ" )ﻣﺘﻰ (16 ،4ﻭﻻ ﺳﻴّﻤﺎ ﻋﻨﺪﻣﺎ ﻭﻫﺐ ﺣﻴﺎﺗﻪ ﺣﺘﻰ ﺍﻟﻨﻬﺎﻳﺔ .ﺗﻠﻚ ﺍﻟﻨﻬﺎﻳﺔ

ﻟﻢ ﺗﻜﻦ ﻣﺠﺮّﺩ ﺣﺪﺙ ﻣُﺒﺎﻏﺖ؛ ﺑﻞ ﺑﺎﻟﻌﻜﺲ ﻛﺎﻥ ﻛﻞّ ﺷﺒﺎﺑﻪ ،ﻓﻲ ﻛﻞّ ﻟﺤﻈﺔ ﻣﻦ ﻟﺤﻈﺎﺗﻪ ،ﺇﻋﺪﺍﺩًﺍ ﺛﻤﻴﻨًﺎ ﻟﻬﺎ ،ﻷﻥ "ﻛﻞّ ﺷﻲﺀ

ﻓﻲ ﺣﻴﺎﺓ ﻳﺴﻮﻉ ﻫﻮ ﻋﻼﻣﺔ ﻟﺴﺮّﻩ [5]"ﻓﻲ ﺍﻟﻮﺍﻗﻊ؛ ﻭﻛﻞّ "ﺣﻴﺎﺓ ﺍﻟﻤﺴﻴﺢ ﻫﻲ ﺳﺮّ ﻓﺪﺍﺀ.[6]"

ﻻ ﻳُﺨﺒﺮﻧﺎ ﺍﻹﻧﺠﻴﻞ ﺷﻴﺌًﺎ ﻋﻦ ﻣﺮﺣﻠﺔ ﻃﻔﻮﻟﺔ ﻳﺴﻮﻉ ،ﻟﻜﻨّﻪ ﻳﺮﻭﻱ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺃﺣﺪﺍﺙ ﻣﺮﺍﻫﻘﺘﻪ ﻭﺷﺒﺎﺑﻪ .ﻳﻀﻊ ﻣﺘﻰ

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ﻓﺘﺮﺓ ﺷﺒﺎﺏ ﺍﻟﺮﺏّ ﺑﻴﻦ ﺣﺪﺛﻴﻦ :ﻋﻮﺩﺓ ﺃﺳﺮﺗﻪ ﺇﻟﻰ ﺍﻟﻨﺎﺻﺮﺓ ﺑﻌﺪ ﻣﺪّﺓ ﺍﻟﻤﻨﻔﻰ ،ﻭﻣﻌﻤﻮﺩﻳّﺔ ﻳﺴﻮﻉ ﻓﻲ ﺍﻷﺭﺩﻥ ،ﺣﻴﺚ ﺑﺪﺃ ﺭﺳﺎﻟﺘﻪ

ﺍﻟﻌﺎﻣّﺔ .ﺍﻟﺼﻮﺭ ﺍﻷﺧﻴﺮﺓ ﺍﻟﺘﻲ ﻟﺪﻳﻨﺎ ﻋﻦ ﻳﺴﻮﻉ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﻃﻔﻠًﺎ ﻫﻲ ﺻﻮﺭ ﻻﺟﺊ ﺻﻐﻴﺮ ﻓﻲ ﻣﺼﺮ )ﺭﺍ .ﻣﺘﻰ (15 -14 ،2

ﻭﻋﻮﺩﺗﻪ ﺇﻟﻰ ﻭﻃﻨﻪ ﻓﻲ ﺍﻟﻨﺎﺻﺮﺓ )ﺭﺍ .ﻣﺘﻰ .(23 -19 ،2ﻭﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﻟﻰ ﻟﻴﺴﻮﻉ ﻛﺸﺎﺏّ ﺑﺎﻟﻎ ﺗﻈﻬﺮﻩ ﻭﻫﻮ ﻣﻊ ﺍﻟﺠﻤﻮﻉ

ﺍﻟﻤﺤﺘﺸﺪﺓ ﻋﻠﻰ ﺿﻔﺎﻑ ﻧﻬﺮ ﺍﻷﺭﺩﻥ ،ّﻋﻨﺪﻣﺎ ﺟﺎﺀ ﻟﻴﻌﺘﻤﺪ ﻋﻠﻰ ﻳﺪ ﻗﺮﻳﺒﻪ ﻳﻮﺣﻨّﺎ ﺍﻟﻤﻌﻤﺪﺍﻥ ،ﻛﻮﺍﺣﺪ ﻣﻦ ﺍﻟﻌﺪﻳﺪﻳﻦ ﻣﻦ ﺃﺑﻨﺎﺀ

ﺷﻌﺒﻪ )ﺭﺍ .ﻣﺘﻰ .(17 -13 ،3

ﻟﻢ ﺗﻜﻦ ﻣﻌﻤﻮﺩﻳّﺔ ﻳﺴﻮﻉ ﻫﺬﻩ ﻣﺜﻞ ﻣﻌﻤﻮﺩﻳّﺘﻨﺎ ،ﻭﺍﻟﺘﻲ ﺗﺪﺧﻠﻨﺎ ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﻨﻌﻤﺔ ،ﺑﻞ ﻛﺎﻧﺖ ﺗﻜﺮﻳﺴًﺎ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ

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ﻓﻲ ﺭﺳﺎﻟﺔ ﺣﻴﺎﺗﻪ ﺍﻟﻌﻈﻤﻰ .ﻳﻘﻮﻝ ﺍﻹﻧﺠﻴﻞ ﺍﻥ ﺍﻵﺏ ﻓَﺮِﺡَ ﻓﻲ ﻣﻌﻤﻮﺩﻳّﺘﻪ ﻭﺳُﺮ :َّ"ﺃَﻧﺖَ ﺍﺑﻨِﻲَ ﺍﻟﺤَﺒﻴﺐ" )ﻟﻮ .(22 ،3ﻭﺑﺪﺍ ﻳﺴﻮﻉ

ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻣﻠﻴﺌًﺎ ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ،ﻭﻗﺎﺩﻩ ﺍﻟﺮﻭﺡ ﻓﻲ ﺍﻟﺒﺮّﻳﺔ .ﻭﻛﺎﻥ ﻫﻜﺬﺍ ﻳﺴﺘﻌﺪّ ﻟﻼﻧﻄﻼﻕ ﻟﻠﺘﺒﺸﻴﺮ ﻭﻟﺼﻨﻊ ﺍﻟﻤﻌﺠﺰﺍﺕ ،ﻛﻲ

ﻳﺤﺮّﺭ ﺍﻟﻨﺎﺱ ﻭﻳﺸﻔﻴﻬﻢ )ﺭﺍ .ﻟﻮﻗﺎ .(14-1 ،4ﺇﻥ ﻛﻞّ ﺷﺎﺏ ،ّﻋﻨﺪﻣﺎ ﻳﺸﻌﺮ ﺃﻧّﻪ ﻣﺪﻋﻮّ ﻹﺗﻤﺎﻡ ﺭﺳﺎﻟﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ،ﻫﻮ ﻣﺪﻋﻮّ

ﻷﻥ ﻳﺴﻤﻊ ﻓﻲ ﻗﻠﺒﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻧﻔﺴﻬﺎ ﺍﻟﺘﻲ ﻳﻘﻮﻟﻬﺎ ﻟﻪ ﺍﻟﻠﻪ ﺍﻵﺏ :"ﺃﻧﺖ ﺍﺑﻨﻲ ﺍﻟﺤﺒﻴﺐ."

ﺑﻴﻦ ﻫﺎﺗﻴﻨﺎﻟﺮﻭﺍﻳﺘﻴﻦ ،ﻧﺠﺪ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺗﻈﻬﺮ ﻳﺴﻮﻉ ﻓﻲ ﻣﻞﺀ ﺳﻦ ﺍﻟﻤﺮﺍﻫﻘﺔ ،ﻋﻨﺪﻣﺎ ﻋﺎﺩ ﻣﻊ ﻭﺍﻟﺪﻳﻪ ﺇﻟﻰ

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ﺍﻟﻨﺎﺻﺮﺓ ،ﺑﻌﺪ ﺃﻥ ﺃﺿﺎﻋﺎﻩ ﻭﻭﺟﺪﺍﻩ ﻓﻲ ﺍﻟﻬﻴﻜﻞ )ﺭﺍ .ﻟﻮ .(51 -41 ،2ﻗﻴﻞ ﻓﻴﻪ ﺇﻧﻪ "ﻛﺎﻥَ ﻃﺎﺋِﻌًﺎ ﻟَﻬُﻤﺎ" )ﺭﺍ .ﻟﻮ ،(51 ،2ﻷﻧﻪ ﻟﻢ

ﻳﺘﺒﺮّﺃ ﻣﻦ ﺃﺳﺮﺗﻪ .ﺛﻢ ﻳﻀﻴﻒ ﻟﻮﻗﺎ ﺃﻥ ﻳﺴﻮﻉ ﻛﺎﻥ "ﻳَﺘﺴﺎﻣﻰ ﻓﻲ ﺍﻟﺤِﻜﻤَﺔِ ﻭﺍﻟﻘﺎﻣَﺔِ ﻭﺍﻟﺤُﻈْﻮَﺓِ ﻋِﻨﺪَ ﺍﻟﻠﻪِ ﻭﺍﻟﻨَّﺎﺱ" )ﺭﺍ .ﻟﻮ .(52 ،2

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ﺃﻱ ﻛﺎﻥ ﻳﺴﺘﻌﺪ ،ّﻭﻛﺎﻥ ﻳﻌﻤّﻖ ﻓﻲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻋﻼﻗﺘَﻪ ﻣﻊ ﺍﻵﺏ ﻭﻣﻊ ﺍﻵﺧﺮﻳﻦ .ﻭﺃﻭﺿﺢ ﺍﻟﻘﺪّﻳﺲ ﻳﻮﺣﻨﺎ ﺑﻮﻟﺲ ﺍﻟﺜﺎﻧﻲ ﺃﻧﻪ ﻟﻢ

ﻳﻨﻢُ ﺟﺴﺪﻳًﺎ ﻓﺤﺴﺐ ،ﺑﻞ "ﻛﺎﻥ ﻫﻨﺎﻙ ﺃﻳﻀًﺎ ﻧﻤﻮًّﺍ ﺭﻭﺣﻴًّﺎ ﻓﻲ ﻳﺴﻮﻉ" ﻷﻥ "ﻛﻤﺎﻝ ﺍﻟﻨﻌﻤﺔ ﻓﻲ ﻳﺴﻮﻉ ﻛﺎﻥ ﻣﺘﻨﺎﺳﺒًﺎ ﻣﻊ ﻋﻤﺮﻩ:

ﻛﺎﻥ ﺩﺍﺋﻢ ﺍﻟﻜﻤﺎﻝ ،ﻭﻟﻜﻦ ﺍﻟﻜﻤﺎﻝ ﺍﺯﺩﺍﺩ ﻣﻊ ﻧﻤﻮّﻩ.[7]"

ﻳﻤﻜﻨﻨﺎ ﺍﻟﻘﻮﻝ ،ﺍﻧﻄﻼﻗًﺎ ﻣﻦ ﺍﻟﻤﻌﻄﻴﺎﺕ ﺍﻹﻧﺠﻴﻠﻴﺔ ،ﺇﻥ ﻳﺴﻮﻉ ،ﻓﻲ ﻣﺮﺣﻠﺔ ﺷﺒﺎﺑﻪ ،ﻛﺎﻥ ﻓﻲ "ﺗﻨﺸﺌﺔ ،"ﻳﺴﺘﻌﺪّ ﻟﺘﺤﻘﻴﻖ

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ﺗﺪﺑﻴﺮ ﺍﻵﺏ .ﻭﻗﺪ ﻭﺟّﻬﺘﻪ ﻣﺮﺍﻫﻘﺘﻪ ﻭﺷﺒﺎﺑﻪ ﻧﺤﻮ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻈﻤﻰ.

ﻛﺎﻧﺖ ﻋﻼﻗﺔ ﻳﺴﻮﻉ ﻣﻊ ﺍﻵﺏ ،ﻓﻲ ﻓﺘﺮﺓ ﻣﺮﺍﻫﻘﺘﻪ ﻭﺷﺒﺎﺑﻪ ،ﻋﻼﻗﺔ ﺍﻻﺑﻦ ﺍﻟﺤﺒﻴﺐ؛ ﺟﺬﺑﻪ ﺍﻵﺏ ،ﻭﻧﺸﺄ ﻭﻫﻮ ﻳﺮﻋﻰ

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ﺷﺆﻭﻧﻪ :"ﺃَﻟﻢ ﺗَﻌﻠَﻤﺎ ﺃَﻧَّﻪ ﻳَﺠِﺐُ ﻋَﻠﻲَّ ﺃَﻥ ﺃَﻛﻮﻥَ ﻋِﻨﺪَ ﺃَﺑﻲ؟" )ﻟﻮ .(49 ،2ﻭﻟﻜﻦ ،ﻻ ﻳﺠﺐ ﺍﻻﻋﺘﻘﺎﺩ ﺃﻥ ﻳﺴﻮﻉ ﻛﺎﻥ ﻣﺮﺍﻫﻘًﺎ ﻭﺣﻴﺪًﺍ

ﺃﻭ ﺷﺎﺑًّﺎ ﻣﻨﻐﻠﻘًﺎ ﻋﻠﻰ ﺫﺍﺗﻪ .ﻛﺎﻧﺖ ﻋﻼﻗﺎﺗﻪ ﻣﻊ ﺍﻟﻨﺎﺱ ﻋﻼﻗﺔ ﺷﺎﺏّ ﻳﺸﺎﺭﻙ ﺗﻤﺎﻣًﺎ ﻓﻲ ﺣﻴﺎﺓ ﻋﺎﺋﻠﺔ ﻣﻨﺪﻣﺠﺔ ﺑﺸﻜﻞ ﺟﻴّﺪ ﻓﻲ

ﺍﻟﻘﺮﻳﺔ .ﺗَﻌﻠّﻢ ﻣﻬﻨﺔ ﻭﺍﻟﺪﻩ ﺛﻢ ﺣﻞّ ﻣﺤﻠّﻪ ﻛﻨﺠّﺎﺭ .ﻭﻟﺬﺍ ،ﺩُﻋﻲ ﻣﺮّﺓ ﻓﻲ ﺍﻹﻧﺠﻴﻞ "ﺍﺑﻦَ ﺍﻟﻨﺠﺎﺭ" )ﻣﺘﻰ ،(55 ،13ﻭﻣﺮّﺓ ﺃﺧﺮﻯ

ﺑﺒﺴﺎﻃﺔ "ﺍﻟﻨﺠّﺎﺭ" )ﻣﺮ .(3 ،6ﻭﻳﺒﻴّﻦ ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﺃﻧﻪ ﻛﺎﻥ ﻣﺠﺮّﺩ ﺷﺎﺏّ ﻓﻲ ﺑﻠﺪﺗﻪ ،ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﺑﺸﻜﻞ

ﻋﺎﺩﻱ .ّﻟﻢ ﻳﻌﺘﺒﺮﻩ ﺃﺣﺪ ﻛﺸﺎﺏّ ﻏﻴﺮ ﻋﺎﺩﻱّ ﺃﻭ ﻣﻨﻔﺼﻞ ﻋﻦ ﺍﻵﺧﺮﻳﻦ .ﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﺑﺎﻟﺬﺍﺕ ،ﺑﻤﺠﺮّﺩ ﺃﻥ ﺑﺪﺃ ﻳﺴﻮﻉ ﻓﻲ ﺍﻟﻮﻋﻆ،

ﻟﻢ ﻳﻔﻬﻢ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻳﻦ ﺍﺳﺘﻤﺪّ ﻫﺬﻩ ﺍﻟﺤﻜﻤﺔ :"ﺃَﻣﺎ ﻫﺬﺍ ﺍﺑﻦُ ﻳﻮﺳُﻒ؟" )ﻟﻮ .(22 ،4

ﻓﻲ ﺍﻟﻮﺍﻗﻊ ،ﺇﻥ "ﻳﺴﻮﻉ ﻟﻢ ﻳﺘﺮﻋﺮﻉ ﺿﻤﻦ ﻋﻼﻗﺔ ﻣﻨﻐﻠﻘﺔ ﻭﻣﻨﺤﺼﺮﺓ ﻣﺎ ﺑﻴﻦ ﻣﺮﻳﻢ ﻭﻳﻮﺳﻒ ،ﺇﻧﻤﺎ ﻛﺎﻥ ﻳﺘﺠﻮّﻝ

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ﺑﻔﺮﺡ ﻓﻲ ﺍﻟﻌﺎﺋﻠﺔ ﺍﻟﻮﺍﺳﻌﺔ ،ﺣﻴﺚ ﺍﻷﻗﺎﺭﺏ ﻭﺍﻷﺻﺪﻗﺎﺀ .[8]"ﻟﺬﻟﻚ ﻧﻔﻬﻢ ﻟﻤﺎﺫﺍ ،ﻋﻨﺪ ﻋﻮﺩﺗﻬﻢ ﻣﻦ ﺍﻟﺤﺞّ ﺇﻟﻰ ﺃﻭﺭﺷﻠﻴﻢ ،ﻛﺎﻥ

ﺍﻟﻮﺍﻟﺪﺍﻥ ﻣﻄﻤﺌﻨﻴﻦ ﻟﻈﻨّﻬﻤﺎ ﺃﻥ ﺍﻟﻔﺘﻰ ﺍﻟﺒﺎﻟﻎ ﻣﻦ ﺍﻟﻌﻤﺮ ﺍﺛﻨﻲ ﻋﺸﺮ ﻋﺎﻣًﺎ )ﺭﺍ .ﻟﻮ (42 ،2ﻳﺴﻴﺮ ﺑﺤﺮّﻳﺔ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ،ﺣﺘﻰ ﺃﻧّﻬﻤﺎ

ﻟﻢ ﻳﺮﻳﺎﻩ ﻟﻴﻮﻡ ﻛﺎﻣﻞ :"ﻛَﺎﻧَﺎ ﻳَﻈُﻨَّﺎﻥِ ﺃَﻧَّﻪُ ﻓﻲ ﺍﻟﻘَﺎﻓِﻠَﺔ ،ﺳَﺎﺭَﺍ ﻣَﺴِﻴﺮَﺓَ ﻳَﻮْﻡ" )ﻟﻮ .(44 ،2ﻣﻦ ﺍﻟﻤﺆﻛﺪ –ﻭﻗﺪ ﻛﺎﻥ ﻫﺬﺍ ﻇﻨّﻬﻢ -ﺃﻥ

ﻳﺴﻮﻉ ﻫﻨﺎﻙ ،ﻳﺨﺘﻠﻂ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ،ﻭﻳﻤﺰﺡ ﻣﻊ ﻓﺘﻴﺎﻥ ﻣﻦ ﻋﻤﺮﻩ ،ﻳﺴﺘﻤﻊ ﺇﻟﻰ ﺭﻭﺍﻳﺎﺕ ﺍﻟﻜﺒﺎﺭ ﻭﻳﺸﺎﺭﻙ ﻓﻲ ﺃﻓﺮﺍﺡ ﻭﺃﺣﺰﺍﻥ

ﺍﻟﻘﺎﻓﻠﺔ .ﻳﺸﻴﺮ ﺍﻟﻤﺼﻄﻠﺢ ﺍﻟﻴﻮﻧﺎﻧﻲ ﺍﻟﺬﻱ ﺍﺳﺘﺨﺪﻣﻪ ﻟﻮﻗﺎ ﻟﻘﺎﻓﻠﺔ ﺍﻟﺤﺠﺎﺝ ،ﺳﻴﻨﻮﺩﻳﺎ ،ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﺪﻳﺪ ،ﺇﻟﻰ ﻫﺬﻩ "ﺍﻟﺠﻤﺎﻋﺔ

ﻓﻲ ﻣﺴﻴﺮﺓ" ﺍﻟﺘﻲ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺍﻟﻌﺎﺋﻠﺔ ﺍﻟﻤﻘﺪّﺳﺔ .ﺑﻔﻀﻞ ﺛﻘﺔ ﻭﺍﻟﺪﻳﻪ ،ﻳﺘﺤﺮﻙ ﻳﺴﻮﻉ ﺑﺤﺮﻳﺔ ﻭﻳﺘﻌﻠﻢ ﺍﻟﺴﻴﺮ ﻣﻊ ﺃﻱ ﺷﺨﺺ ﺁﺧﺮ.

ﺷﺒﺎﺑﻪ ﻳﻨﻴﺮﻧﺎ

ﻳﻤﻜﻦ ﺃﻥ ﺗﺸﻜّﻞ ﻫﺬﻩ ﺍﻟﺠﻮﺍﻧﺐ ﻣﻦ ﺣﻴﺎﺓ ﻳﺴﻮﻉ ،ﻣﺼﺪﺭ ﺇﻟﻬﺎﻡ ﻟﻜﻞّ ﺷﺎﺏّ ﻳﻨﻤﻮ ﻭﻳﺴﺘﻌﺪّ ﻟﻠﻘﻴﺎﻡ ﺑﺮﺳﺎﻟﺘﻪ ﻓﻲ

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ﺍﻟﺤﻴﺎﺓ .ﻭﻫﺬﺍﻳﺘﻀﻤّﻦ ﺍﻟﻨﻀﻮﺝ ﻓﻲ ﻋﻼﻗﺔ ﻣﻊ ﺍﻵﺏ ،ﻣﺪﺭﻛًﺎ ﺃﻧﻪ ﺟﺰﺀ ﻣﻦ ﺍﻟﻌﺎﺋﻠﺔ ﻭﻣﻦ ﺍﻟﺸﻌﺐ ،ﻭﻣﻨﻔﺘﺤًﺎ ﻋﻠﻰ ﺃﻥ ﻳﻤﻸﻩ ﺍﻟﺮﻭﺡ

ﺍﻟﻘﺪﺱ ﻭﻳﻘﻮﺩﻩ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﻲ ﻳﻌﻬﺪ ﺑﻬﺎ ﺍﻟﻠﻪ ﺇﻟﻴﻪ ،ﺩﻋﻮﺗﻪ ﺍﻟﺨﺎﺻّﺔ .ﻻ ﻳﻨﺒﻐﻲ ﺇﻏﻔﺎﻝ ﺃﻱّ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﻓﻲ ﺍﻟﻌﻤﻞ

ﺍﻟﺮﻋﻮﻱّ ﻣﻊ ﺍﻟﺸﺒﻴﺒﺔ ،ﺣﺘﻰ ﻻ ﻳﺘﻢّ ﺧﻠﻖ ﻣﺸﺎﺭﻳﻊ ﺗﻌﺰﻝ ﺍﻟﺸﺒﻴﺒﺔ ﻋﻦ ﺍﻟﻌﺎﺋﻼﺕ ﻭﻋﻦ ﺍﻟﻌﺎﻟﻢ ،ﺃﻭ ﺗﺤﻮّﻟﻬﻢ ﺇﻟﻰ ﻗﻠّﺔ ﻣﺨﺘﺎﺭﺓ،

ﺑﻌﻴﺪﺓ ﻋﻦ ﺃﻱّ "ﻋﺪﻭﻯ ."ﺑﻞ ﺇﻧﻨﺎ ،ﺑﺎﻷﺣﺮﻯ ،ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﻣﺸﺎﺭﻳﻊ ﺗﻘﻮّﻳﻬﻢ ﻭﺗﺮﺍﻓﻘﻬﻢ ﻭﺗﺮﺳﻠﻬﻢ ﻟﻠﻘﺎﺀ ﺍﻵﺧﺮﻳﻦ ،ﻭﻟﻠﻤﺸﺎﺭﻛﺔ ﻓﻲ

ﺧﺪﻣﺔ ﺳﺨﻴّﺔ ،ﻭﻓﻲ ﺍﻟﺮﺳﺎﻟﺔ.

ﺇﻥ ﻳﺴﻮﻉ ﻻ ﻳﻨﻴﺮﻛﻢ ،ﺃﻳﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ ،ﻣﻦ ﺑﻌﻴﺪ ﺃﻭ ﻣﻦ ﺍﻟﺨﺎﺭﺝ ،ﻭﻟﻜﻦ ﺍﻧﻄﻠًﺎﻗﺎ ﻣﻦ ﺷﺒﺎﺑﻪ ،ﺍﻟﺬﻱ ﻳﺸﺎﺭﻛﻜﻢ ﺑﻪ .ﻣﻦ

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ﺍﻟﻤﻬﻢّ ﺟﺪًّﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻢ ﺃﻥ ﺗﺘﺄﻣّﻠﻮﺍ ﺑﻴﺴﻮﻉ ﺍﻟﺸﺎﺏّ ﻛﻤﺎ ﺗﺒﻴّﻨﻪ ﻟﻨﺎ ﺍﻷﻧﺎﺟﻴﻞ ،ﻷﻧﻪ ﻛﺎﻥ ﺣﻘًّﺎ ﻭﺍﺣﺪًﺍ ﻣﻨﻜﻢ ،ﻭﻳﻤﻜﻦ ﺍﻟﺘﻌﺮّﻑ ﻓﻴﻪ

ﻋﻠﻰ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻣﻼﻣﺢ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺸﺎﺑّﺔ .ﻧﺮﻯ ﻫﺬﺍ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻓﻲ ﺍﻟﺨﺼﺎﺋﺺ ﺍﻟﺘﺎﻟﻴﺔ :"ﻛﺎﻥ ﻟﻴﺴﻮﻉ ﺛﻘﺔ ﻏﻴﺮ ﻣﺸﺮﻭﻃﺔ

ﻓﻲ ﺍﻵﺏ ،ﻭﻛﺎﻥ ﻳﻬﺘﻢ ﺑﺼﺪﺍﻗﺘﻪ ﻣﻊ ﺗﻼﻣﻴﺬﻩ ،ﻭﻇﻞّ ﺃﻣﻴﻨًﺎ ﻟﻬﻢ ﺣﺘﻰ ﻓﻲ ﺍﻟﺸﺪﺍﺋﺪ .ﺃﻇﻬﺮ ﺗﻌﺎﻃﻔًﺎ ﻋﻤﻴﻘًﺎ ﻣﻊ ﺍﻟﻀﻌﻔﺎﺀ ،ﻭﻻ ﺳﻴّﻤﺎ

ﺍﻟﻔﻘﺮﺍﺀ ،ﻭﺍﻟﻤﺮﺿﻰ ،ﻭﺍﻟﺨﻄﺄﺓ ،ﻭﺍﻟﻤﺴﺘﺒﻌﺪﻳﻦ .ﻛﺎﻥ ﻟﺪﻳﻪ ﺍﻟﺸﺠﺎﻋﺔ ﻟﻤﻮﺍﺟﻬﺔ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺪﻳﻨﻴّﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻓﻲ ﺫﺍﻙ ﺍﻟﺰﻣﻦ.

ﻋﺎﺵ ﺍﺧﺘﺒﺎﺭَ ﺍﻟﺸﻌﻮﺭِ ﺑﺴﻮﺀ ﺍﻟﻔﻬﻢ ﻭﺑﺎﻻﺳﺘﺒﻌﺎﺩ؛ ﺷﻌﺮَ ﺑﺎﻟﺨﻮﻑِ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻭﻋﺮﻑ ﻫﺸﺎﺷﺔ ﺍﻵﻻﻡ؛ ﻭﺟّﻪ ﻧﻈﺮﻩ ﺇﻟﻰ

ﺍﻟﻤﺴﺘﻘﺒﻞ ،ﻭﺳﻠّﻢ ﺫﺍﺗﻪ ﺇﻟﻰ ﺑﻴﻦ ﻳﺪﻱ ﺍﻵﺏ ﺍﻵﻣﻨﺘﻴﻦ ﻭﻗﻮّﺓ ﺍﻟﺮﻭﺡ .ﻳﻤﻜﻦ ﻟﺠﻤﻴﻊ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻥ ﻳﺮﻭﺍ ﺃﻧﻔﺴﻬﻢ ﻓﻲ ﻳﺴﻮﻉ.[9]"

ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ،ﻗﺪ ﻗﺎﻡ ﻳﺴﻮﻉ ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﺠﻌﻠﻨﺎ ﻧﺸﺘﺮﻙ ﻓﻲ ﺣﺪﺍﺛﺔ ﻗﻴﺎﻣﺘﻪ .ﺇﻧﻪ ﻫﻮ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺤﻘﻴﻘﻲّ ﻟﻌﺎﻟﻢ

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ﻳﺸﻴﺦ ،ﺇﻧﻪ ﺃﻳﻀًﺎ ﺷﺒﺎﺏُ ﻛﻮﻥٍ "ﻓﻲ ﺍﻟﻤﺨﺎﺽ" )ﺭﻭﻡ (22 ،8ﻳﻨﺘﻈﺮﺃﻥ ﻳﻠﺒﺲ ﻧﻮﺭﻩ ﻭﺣﻴﺎﺗﻪ .ﻭﺑﻘﺮﺑﻪ ،ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺴﺘﻘﻲ ﻣﻦ ﺍﻟﻨﺒﻊ

ﺍﻟﺤﻘﻴﻘﻲّ ﺍﻟﺬﻱ ﻳﺒﻘﻲ ﻛﻞّ ﺃﺣﻼﻣﻨﺎ ﻭﻣﺸﺎﺭﻳﻌﻨﺎ ﻭﻣﺜﻠﻨﺎ ﺍﻟﻜﺒﺮﻯ ﺣﻴّﺔ ،ﻭﺍﻟﺬﻱ ﻳﺪﻓﻌﻨﺎ ﺇﻟﻰ ﺍﻟﺒﺸﺎﺭﺓ ﺑﺤﻴﺎﺓ ﺗﺴﺘﺤﻖّ ﺍﻟﻌﻨﺎﺀ .ﻭﻳﺒﻴّﻦ

ﺗﻔﺼﻴﻼﻥ ﻏﺮﻳﺒﺎﻥ ﻣﻦ ﺇﻧﺠﻴﻞ ﻣﺮﻗﺲ ﻛﻴﻒ ﺃﻥ ﺍﻟﺬﻳﻦ ﻗﺎﻣﻮﺍ ﻣﻊ ﺍﻟﻤﺴﻴﺢ ﻫﻢ ﻣﺪﻋﻮّﻭﻥ ﺇﻟﻰ ﺷﺒﺎﺏ ﺃﺻﻴﻞ :ﻧﺮﻯ ﻓﻲ ﺁﻻﻡ ﺍﻟﺮﺏّ

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ﺷﺎﺑًّﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺒﻊ ﻳﺴﻮﻉ ،ﻭﻟﻜﻦ ﻣﻦ ﺧﻮﻓﻪ ﻫﺮﺏ ﻋﺮﻳﺎﻧًﺎ )ﺭﺍ ،(52 -51 ،14 .ﻣﻔﺘﻘﺮًﺍ ﺇﻟﻰ ﺍﻟﻘﻮّﺓ ﻟﻠﻤﺨﺎﻃﺮﺓ ﺑﻜﻞّ ﺷﻲﺀ ﻻﺗّﺒﺎﻉ

ﺍﻟﺮﺏّ؛ ﻟﻜﻦ ﻋﻨﺪ ﺍﻟﻘﺒﺮ ﺍﻟﻔﺎﺭﻍ ،ﻧﺮﻯ ﺷﺎﺑًّﺎ ﺁﺧﺮ "ﻋَﻠَﻴﻪ ﺣُﻠَّﺔٌ ﺑَﻴﻀﺎﺀ" ،(5 ،16)ﻳﺪﻋﻮ ﺍﻟﻨﺴﻮﺓ ﻟﻌﺪﻡ ﺍﻟﺨﻮﻑ ﻭﻳﻌﻠﻦ ﻓﺮﺡ ﺍﻟﻘﻴﺎﻣﺔ

)ﺭﺍ.(7 -6 ،16 .

ﺇﻥ ﺍﻟﺮﺏّ ﻳﺪﻋﻮﻧﺎ ﻟﻨﻀﻲﺀ ﺍﻟﻨﺠﻮﻡ ﻓﻲ ﻟﻴﻞ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻵﺧﺮﻳﻦ ،ﻭﻳﺪﻋﻮﻧﺎ ﻟﻠﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻨﺠﻮﻡ ﺍﻟﺤﻘﻴﻘﻴﺔ ،ﻛﻞّ ﺗﻠﻚ

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ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻤﺘﻨﻮّﻋﺔ ﺍﻟﺘﻲ ﻳﻌﻄﻴﻨﺎ ﺇﻳﺎﻫﺎ ﻛﻲ ﻻ ﻧﺒﻘﻰ ﻭﺍﻗﻔﻴﻦ ،ﺇﻧّﻤﺎ ﻧﺘﺸﺒّﻪ ﺑﺎﻟﻤﺰﺍﺭﻉ ﺍﻟﺬﻱ ﻳﺮﺻﺪ ﺍﻟﺴﻤﺎﺀ ﻟﻴﺘﻤﻜّﻦ ﻣﻦ ﺣﺮﺍﺛﺔ

ﺣﻘﻠﻪ .ﻓﺎﻟﻠﻪ ﻳﻀﻲﺀ ﺍﻟﻨﺠﻮﻡ ﺣﺘﻰ ﻧﺘﻤﻜّﻦ ﻣﻦ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻓﻲ ﺍﻟﻤﺸﻲ :"ﺇِﻥَّ ﺍﻟﻨُّﺠﻮﻡَ ﺃَﺷﺮَﻗَﺖ ﻓﻲ ﻣَﺤﺎﺭِﺳِﻬﺎ ﻭﺗَﻬَﻠّﻠَﺖ .ﺩَﻋﺎﻫﺎ

ﻓﻘﺎﻟَﺖ" :ﻫﺎﺀَﻧﺬﺍ"" )ﺑﺎﺭ .(35 -34 ،3ﻟﻜﻦ ﺍﻟﻤﺴﻴﺢ ﻧﻔﺴﻪ ﻫﻮ ﻧﻮﺭ ﺭﺟﺎﺋﻨﺎ ﺍﻟﻌﻈﻴﻢ ﻭﻣﺮﺷﺪﻧﺎ ﻓﻲ ﺍﻟﻠﻴﻞ ،ﻷﻧﻪ "ﺍﻟﻜَﻮﻛَﺐ ﺍﻟﺰَّﺍﻫِﺮُ

ﻓﻲ ﺍﻟﺼَّﺒﺎﺡ" )ﺭﺅ .(16 ،22

ﺷﺒﺎﺏ ﺍﻟﻜﻨﻴﺴﺔ

ﺇﻥ ﻣﺮﺣﻠﺔﺍﻟﺸﺒﺎﺏ ﻫﻲ ﺃﻛﺜﺮ ﻣﻦ ﻣﺠﺮّﺩ ﻓﺘﺮﺓ ﺯﻣﻨﻴّﺔ ،ﺇﻧﻬﺎ ﺣﺎﻟﺔ ﺍﻟﻘﻠﺐ .ﻭﻟﺬﺍ ،ﻳﻤﻜﻦ ﻟﻤﺆﺳّﺴﺔ ﻗﺪﻳﻤﺔ ﻣﺜﻞ ﺍﻟﻜﻨﻴﺴﺔ

.34

ﺃﻥ ﺗﺘﺠﺪّﺩ ﻭﺃﻥ ﺗﺴﺘﺮﺟﻊ ﺷﺒﺎﺑﻬﺎ ﻓﻲ ﻣﺮﺍﺣﻞ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﺗﺎﺭﻳﺨﻬﺎ ﺍﻟﻘﺪﻳﻢ .ﻭﺗﺸﻌﺮ ﻓﻲ ﺍﻟﻮﺍﻗﻊ ،ﻓﻲ ﺍﻟﻠﺤﻈﺎﺕ ﺍﻷﻛﺜﺮ ﺩﺭﺍﻣﺎﺗﻴﻜﻴﺔ

ﻣﻦ ﺗﺎﺭﻳﺨﻬﺎ ،ﺑﺄﻧﻬﺎ ﻣﺪﻋﻮّﺓ ﻟﻠﻌﻮﺩﺓ ﺑﻜﻞّ ﻗﻠﺒﻬﺎ ﺇﻟﻰ ﺣﺒّﻬﺎ ﺍﻷﻭّﻝ .ﻭﻳﺬﻛّﺮ ﺍﻟﻤﺠﻤﻊ ﺍﻟﻔﺎﺗﻴﻜﺎﻧﻲ ﺍﻟﺜﺎﻧﻲ ،ﻣﺸﻴﺮًﺍ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﺤﻘﻴﻘﺔ،

ﺃﻥ ﺍﻟﻜﻨﻴﺴﺔ ،"ﺍﻟﻐﻨﻴّﺔ ﺑﻤﺎﺿﻴﻬﺎ ﺍﻟﺒﻌﻴﺪ ﺍﻟﺬﻱ ﻣﺎ ﺯﺍﻝ ﺣﻴًّﺎ ﻓﻴﻬﺎ ،ﻭﻫﻲ ﺗﺘﻘﺪّﻡ ﻧﺤﻮ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺒﺸﺮﻱّ ﻓﻲ ﺍﻟﺰﻣﻦ ﻭﻧﺤﻮ ﺍﻷﻫﺪﺍﻑ

ﺍﻟﻨﻬﺎﺋﻴﺔ ﻟﻠﺘﺎﺭﻳﺦ ﻭﺍﻟﺤﻴﺎﺓ ،ﻫﻲ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺤﻘﻴﻘﻲّ ﻟﻠﻌﺎﻟﻢ ."ﻭﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺩﻭﻣًﺎ ﺃﻥ ﻧﺠﺪ ﺍﻟﻤﺴﻴﺢ "ﺭﻓﻴﻖ ﺍﻟﺸﺒﻴﺒﺔ

ﻭﺻﺪﻳﻘﻬﻢ".[10]"

ﻛﻨﻴﺴﺔ ﺗﺪﻉ ﻧﻔﺴﻬﺎ ﺗﺘﺠﺪّﺩ

ﻟﻨﻄﻠﺒﻤﻦ ﺍﻟﺮﺏّ ﺃﻥ ﻳﺤﺮّﺭ ﺍﻟﻜﻨﻴﺴﺔ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻧﻬﺎ ﺃﻥ ﺗﺸﻴﺦ ،ﻭﺃﻥ ﺗﺘﺤﺠﺮ ﻓﻲ ﺍﻟﻤﺎﺿﻲ ،ﺃﻭ ﻛﺒﺤﻬﺎ ﺃﻭ

.35

ﺗﺠﻤﻴﺪﻫﺎ .ﻟﻨﻄﻠﺐ ﻣﻨﻪ ﺃﻳﻀًﺎ ﺃﻥ ﻳﺤﺮّﺭﻫﺎ ﻣﻦ ﺗﺠﺮﺑﺔ ﺃﺧﺮﻯ :ﺃﻥ ﺗﻈﻦّ ﺑﺄﻧﻬﺎ ﺷﺎﺑّﺔ ﻷﻧﻬﺎ ﺗﺬﻋﻦ ﻟﻜﻞّ ﻣﺎ ﻳﻘﺪّﻣﻪ ﻟﻬﺎ ﺍﻟﻌﺎﻟﻢ ،ﻇﻨًّﺎ

ﻣﻨﻬﺎ ﺃﻧﻬﺎ ﺗﺘﺠﺪّﺩ ﻷﻧﻬﺎ ﺗﻀﻊ ﺭﺳﺎﻟﺘﻬﺎ ﺟﺎﻧﺒًﺎ ﻭﺗﻘﻮﻡ ﺑﻤﺠﺎﺭﺍﺓ ﺍﻵﺧﺮﻳﻦ .ﻛﻼّ! ﺍﻟﻜﻨﻴﺴﺔ ﺷﺎﺑّﺔ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﻫﻲ ﻧﻔﺴﻬﺎ ،ﻋﻨﺪﻣﺎ ﺗﻨﺎﻝ

ﻗﻮّﺓ ﻛﻠﻤﺔ ﺍﻟﻠﻪ ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟﺠﺪّﺓ ،ﻭﻗﻮّﺓ ﺍﻻﻓﺨﺎﺭﺳﺘﻴﺎ ،ﻭﺣﻀﻮﺭ ﺍﻟﻤﺴﻴﺢ ﺍﻟﻴﻮﻣﻲّ ﻭﻗﻮﺓ ﺭﻭﺣﻪ .ﻫﻲ ﺷﺎﺑّﺔ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﻗﺎﺩﺭﺓ

ﻋﻠﻰ ﺍﻟﻌﻮﺩﺓ ﺑﺸﻜﻞ ﺩﺍﺋﻢ ﺇﻟﻰ ﻣﺼﺪﺭﻫﺎ.

ﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺑﺎﻟﻄﺒﻊ ،ﻧﺤﻦ ﺃﻋﻀﺎﺀ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ ،ﺃﻥ ﻧﻜﻮﻥ ﻣﺨﺘﻠﻔﻴﻦ ﻋﻦ ﺍﻵﺧﺮﻳﻦ .ﻳﺠﺐ ﺃﻥ ﻳﺸﻌﺮ ﺍﻟﺠﻤﻴﻊ ﺑﺄﻧﻨﺎ

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ﺇﺧﻮﺓ ﻟﻬﻢ ﻭﻗﺮﻳﺒﻴﻦ ،ﻣﺜﻞ ﺍﻟﺮﺳﻞ ،ﺍﻟﺬﻳﻦ "ﻳَﻨﺎﻟﻮﻥ ﺣُﻈﻮَﺓً ﻋِﻨﺪَ ﺍﻟﺸَّﻌْﺐِ ﻛُﻠِّﻪ" )ﺭﺳﻞ 47 ،2؛ ﺭﺍ33 .21 ،4 .؛ .(13 ،5ﻟﻜﻦ ﻓﻲ

ﺍﻟﻮﻗﺖ ﻋﻴﻨﻪ ،ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺠﺮﺅ ﻋﻠﻰ ﺃﻥ ﻧﻜﻮﻥ ﻣﺨﺘﻠﻔﻴﻦ ،ﻋﻠﻰ ﺃﻥ ﻧﺸﻴﺮ ﺇﻟﻰ ﺃﺣﻼﻡ ﺃﺧﺮﻯ ﻻ ﻳﻘﺪّﻣﻬﺎ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ،ﻭﺃﻥ

ﻧﺸﻬﺪ ﻋﻠﻰ ﺟﻤﺎﻝ ﺍﻟﺴﺨﺎﺀ ،ﻭﺍﻟﺨﺪﻣﺔ ،ﻭﺍﻟﻨﻘﺎﺀ ،ﻭﺍﻟﻤﺜﺎﺑﺮﺓ ،ﻭﺍﻟﻐﻔﺮﺍﻥ ،ﻭﺍﻷﻣﺎﻧﺔ ﻓﻲ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺸﺨﺼﻴﺔ ،ﻭﺍﻟﺼﻼﺓ ،ﻭﺍﻟﺴﻌﻲ

ﺇﻟﻰ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﺨﻴﺮ ﺍﻟﻌﺎﻡ ،ﻭﻣﺤﺒّﺔ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﺼﺪﺍﻗﺔ ﺍﻟﻤﺠﺘﻤﻌﻴﺔ.

ﻗﺪ ﺗﻘﻊ ﻛﻨﻴﺴﺔ ﺍﻟﻤﺴﻴﺢ ﺩﻭﻣًﺎ ﻓﻲ ﺗﺠﺮﺑﺔ ﻓﻘﺪﺍﻥ ﺍﻟﺤﻤﺎﺱ ﻷﻧّﻬﺎ ﻟﻢ ﺗﻌﺪ ﺗﺴﻤﻊ ﺩﻋﻮﺓ ﺍﻟﺮﺏّ ﺑﺨﺼﻮﺹ ﻣﺨﺎﻃﺮﺓ

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ﺍﻹﻳﻤﺎﻥ ،ﻭﺇﻋﻄﺎﺋﻬﺎ ﻛﻞّ ﺷﻲﺀ ﺩﻭﻥ ﺃﻥ ﺗَﺰِﻥَ ﺍﻟﻤﺨﺎﻃﺮ ،ﻭﺍﻟﻌﻮﺩﺓ ﻟﻠﺒﺤﺚ ﻋﻦ ﺿﻤﺎﻧﺎﺕ ﺩﻧﻴﻮﻳّﺔ ﺯﺍﺋﻔﺔ .ﻭﺍﻟﺸﺒﻴﺒﺔ ﻫﻢ ﺍﻟﺬﻳﻦ ﻋﻠﻰ

ﻭﺟﻪ ﺍﻟﺘﺤﺪﻳﺪ ،ﻳﺴﺘﻄﻴﻌﻮﻥ ﻣﺴﺎﻋﺪﺗﻬﺎ ﻋﻠﻰ ﺍﻟﺒﻘﺎﺀ ﺷﺎﺑّﺔ ،ﻋﻠﻰ ﺃﻻّ ﺗﻘﻊ ﻓﻲ ﺍﻟﻔﺴﺎﺩ ،ﺃﻭ ﻓﻲ ﺍﻟﺨﻤﻮﻝ ،ﺃﻭ ﺍﻟﻜﺒﺮﻳﺎﺀ ،ﺃﻭ ﺍﻟﺘﺤﻮّﻝ

ﺇﻟﻰ ﻃﺎﺋﻔﺔ ،ﻭﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﺃﻛﺜﺮ ﻓﻘﺮًﺍ ﻭﺃﻥ ﺗﺸﻬﺪ ،ﺃﻥ ﺗﻜﻮﻥ ﻗﺮﻳﺒﺔ ﻣﻦ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻟﻤﺴﺘﺒﻌﺪﻳﻦ ،ﻭﺃﻥ ﺗﻨﺎﺿﻞ ﻣﻦ ﺃﺟﻞ

ﺍﻟﻌﺪﺍﻟﺔ ،ﻭﺃﻥ ﺗﺴﻤﺢ ﺑﺄﻥ ﺗﺴﺘﺠﻮﺏ ﺑﺘﻮﺍﺿﻊ .ﻓﺒﺎﺳﺘﻄﺎﻋﺘﻬﻢ ﺃﻥ ﻳﻌﻄﻮﺍ ﺍﻟﻜﻨﻴﺴﺔ ﺟﻤﺎﻝ ﺍﻟﺸﺒﺎﺏ ﻋﻨﺪﻣﺎ ﻳﺤﻔّﺰﻭﻥ ﺍﻟﻘﺪﺭﺓ "ﻋﻠﻰ

ﺍﻻﺑﺘﻬﺎﺝ ﻟﻤﺎ ﻳﺒﺪﺃ ،ﻭﻋﻠﻰ ﻫﺒﺔ ﺍﻟﺬﺍﺕ ﺩﻭﻥ ﺭﺟﻮﻉ ،ﻭﻋﻠﻰ ﺗﺠﺪﻳﺪ ﺍﻟﻨﻔﺲ ﻭﺍﻻﻧﻄﻼﻕ ﻣﺠﺪّﺩًﺍ ﻧﺤﻮ ﺍﻧﺘﺼﺎﺭﺍﺕ ﺟﺪﻳﺪﺓ.[11]"

ﺇﻥ ﺍﻟﺬﻳﻦ ﻣﻦ ﺑﻴﻨﻨﺎ ﻟﻢ ﻳﻌﻮﺩﻭﺍ ﺷﺒّﺎﻧﺎ ،ﻳﺤﺘﺎﺟﻮﻥ ﻟﺨﻠﻖ ﺍﻟﻔﺮﺹ ﺍﻟﺘﻴﺘﺠﻌﻞ ﺻﻮﺕ ﺍﻟﺸﺒﻴﺒﺔ ﻭﺍﻫﺘﻤﺎﻣﺎﺗﻬﻢ ﻗﺮﻳﺒﺔ ،ﻭ

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"ﺍﻟﺘﻘﺎﺭﺏ ﻳﺨﻠﻖ ﺍﻟﻈﺮﻭﻑ ﻟﻠﻜﻨﻴﺴﺔ ﻛﻲ ﺗﻜﻮﻥ ﻣﺴﺎﺣﺔ ﻟﻠﺤﻮﺍﺭ ﻭﺗﺸﻬﺪ ﻋﻠﻰ ﺍﻷﺧﻮّﺓ ﺍﻟﺬﻱ ﺗﺠﺬﺏ .[12]"ﻧﺤﺘﺎﺝ ﺇﻟﻰ ﺧﻠﻖ ﺍﻟﻤﺰﻳﺪ

ﻣﻦ ﺍﻟﻤﺴﺎﺣﺎﺕ ﺣﻴﺚ ﻳُﺴﻤﻊ ﺻﻮﺕ ﺍﻟﺸﺒﻴﺒﺔ :"ﺍﻻﺳﺘﻤﺎﻉ ﻳﺘﻴﺢ ﺗﺒﺎﺩﻝ ﺍﻟﻤﻮﺍﻫﺐ ،ﻓﻲ ﺳﻴﺎﻕ ﺍﻟﺘﻌﺎﻃﻒ ...ﻭﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ،

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ﻳﻀﻊ ﺍﻟﺸﺮﻭﻁ ﻣﻦ ﺃﺟﻞ ﺑﺸﺎﺭﺓ ﺑﺎﻹﻧﺠﻴﻞ ﺗﺼﻞ ﺇﻟﻰ ﺍﻟﻘﻠﺐ ﺣﻘًّﺎ ،ﺑﻄﺮﻳﻘﺔ ﺣﺎﺳﻤﺔ ﻭﺧﺼﺒﺔ.[13]"

ﻛﻨﻴﺴﺔ ﻣﺘﻨﺒّﻬﺔ ﻟﻌﻼﻣﺎﺕ ﺍﻷﺯﻣﻨﺔ

"ﺇﻥ ﺍﻟﻠﻪ ،ﻭﺍﻟﺪﻳﻦ ،ﻭﺍﻟﻜﻨﻴﺴﺔ ،ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ،ﻫﻲ ﻛﻠﻤﺎﺕ ﻓﺎﺭﻏﺔ ،ﻭﻟﻜﻨﻬﻢ ﺣﺴّﺎﺳﻮﻥ ﻟﺸﺨﺼﻴّﺔ

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ﻳﺴﻮﻉ ،ﻋﻨﺪﻣﺎ ﻳﺘﻢّ ﺗﻘﺪﻳﻤﻬﺎ ﺑﻄﺮﻳﻘﺔ ﺟﺬّﺍﺑﺔ ﻭﻓﻌﺎﻟﺔ .[14]"ﻟﺬﺍ ﻓﻤﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻻّ ﺗﻨﻄﻮﻱ ﺍﻟﻜﻨﻴﺴﺔ ﻛﺜﻴﺮًﺍ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ،ﺑﻞ ﺃﻥ

ﺗﻌﻜﺲ ﻗﺒﻞ ﻛﻞّ ﺷﻲﺀ ﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ .ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺗﺪﺭﻙ ﺑﺘﻮﺍﺿﻊ ﺃﻧﻪ ﻳﺠﺐ ﺗﻐﻴﻴﺮ ﺑﻌﺾ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻤﻠﻤﻮﺳﺔ ،ﻭﻟﻬﺬﺍ ﻓﻬﻲ

ﺗﺤﺘﺎﺝ ﺃﻳﻀًﺎ ﺇﻟﻰ ﺗﻘﺪﻳﺮ ﺭﺅﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ ﻭﻛﺬﻟﻚ ﻧﻘﺪﻫﻢ.

ﻓﻘﺪ ﺃﻗﺮّﻳﻨﺎ ﻓﻲ ﺍﻟﺴﻴﻨﻮﺩﺱ ﺃﻥ "ﻋﺪﺩًﺍ ﻛﺒﻴﺮًﺍ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ،ﻭﻷﺳﺒﺎﺏ ﻣﺨﺘﻠﻔﺔ ﺟﺪًﺍ ،ﻻ ﻳﻨﺘﻈﺮﻭﻥ ﺃﻱّ ﺷﻲﺀ ﻣﻦ

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ﺍﻟﻜﻨﻴﺴﺔ ﻷﻧﻬﻢ ﻻ ﻳﻌﺘﺒﺮﻭﻧﻬﺎ ﻣﻬﻤّﺔ ﻟﺤﻴﺎﺗﻬﻢ .ﺑﻞ ﺇﻥ ﺍﻟﺒﻌﺾ ﻳﻄﻠﺒﻮﻥ ﺻﺮﺍﺣﺔ ﺃﻥ ﺗﺪﻋﻬﻢ ﻭﺷﺄﻧﻬﻢ ،ﻷﻧﻬﻢ ﻳﺸﻌﺮﻭﻥ ﺑﺄﻥ

ﻭﺟﻮﺩﻫﺎ ﻣﻀﺠﺮ ﻭﻣﺰﻋﺞ .ﺇﻥ ﻫﺬﺍ ﺍﻟﻄﻠﺐ ﺍﻟﻤﺘﻜﺮّﺭ ﻻ ﻳﺄﺗﻲ ﻣﻦ ﺍﺯﺩﺭﺍﺀ ﻋﻔﻮﻱ ﺃﻭ ﻣﺘﺴﺮّﻉ ،ﻭﻟﻜﻨﻪ ﻣﺘﺠﺬّﺭ ﻓﻲ ﺃﺳﺒﺎﺏ ﺟﺪّﻳﺔ

ﻭﻣﻔﻬﻮﻣﺔ :ﺍﻟﻔﻀﺎﺋﺢ ﺍﻟﺠﻨﺴﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ؛ ﻋﺪﻡ ﺇﻋﺪﺍﺩ ﺍﻷﺷﺨﺎﺹ ﺍﻟﻤﺮﺳﻮﻣﻴﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﻛﻴﻒ ﻳﺠﺬﺑﻮﻥ ﺣﺴﺎﺳﻴﺔ

ﺍﻟﺸﺒﻴﺒﺔ ﺑﺸﻜﻞ ﻣﻨﺎﺳﺐ؛ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﺒﺴﻴﻂ ﺍﻟﻤﺨﺼّﺺ ﻟﺘﺤﻀﻴﺮ ﺍﻟﻌﻈﺔ ﻭﺷﺮﺡ ﻛﻠﻤﺔ ﺍﻟﻠﻪ؛ ﺍﻟﺪﻭﺭ ﺍﻟﺴﻠﺒﻲّ ﺍﻟﻤﺨﺼّﺺ ﻟﻠﺸﺒﻴﺒﺔ

ﺩﺍﺧﻞ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﻤﺴﻴﺤﻴﺔ؛ ﺻﻌﻮﺑﺔ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻲ ﺷﺮﺡ ﻣﻮﺍﻗﻔﻬﺎ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﻤﻌﺎﺻﺮ.[15]"

ﻓﻲ ﺣﻴﻦ ﺃﻥ ﻫﻨﺎﻙ ﺷﺒﻴﺒﺔ ﻳﻔﺮﺣﻮﻥ ﻋﻨﺪﻣﺎ ﻳﺮﻭﻥ ﻛﻨﻴﺴﺔ ﺗﺜﻖ ﺑﻜﻞ ﺗﻮﺍﺿﻊ ﺑﻤﻮﺍﻫﺒﻬﺎ ،ﻭﻗﺎﺩﺭﺓ ﺃﻳﻀًﺎ ﻋﻠﻰ ﻣﻤﺎﺭﺳﺔ

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ﻧﻘﺪﺃﻣﻴﻦ ﻭﺃﺧﻮﻱ ،ﻳﻄﺎﻟﺐ ﺷﺒﻴﺒﺔ ﺁﺧﺮﻭﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺑﺄﻥ ﺗﺴﺘﻤﻊ ﺃﻛﺜﺮ ،ﻭﺃﻻّ ﺗﻘﻀﻲ ﻭﻗﺘﻬﺎ ﺑﺎﻟﺤﻜﻢ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻢ .ﺇﻧﻬﻢ ﻻ ﻳﺮﻳﺪﻭﻥ

ﺃﻥ ﻳﺮﻭﺍ ﻛﻨﻴﺴﺔ ﺻﺎﻣﺘﺔ ﻭﺧﺠﻮﻟﺔ ،ﻭﻻ ﻛﻨﻴﺴﺔ ﻓﻲ ﺣﺎﻟﺔ ﺣﺮﺏ ﺩﺍﺋﻤﺔ ﺑﺴﺒﺐ ﻣﻮﺿﻮﻋﻴﻦ ﺃﻭ ﺛﻼﺛﺔ ﺗﺴﺘﺤﻮﺫ ﻋﻠﻴﻬﺎ .ﺇﻧﻬﺎ ﺗﺤﺘﺎﺝ

ﺃﺣﻴﺎﻧًﺎ ،ﻛﻲ ﺗﻜﻮﻥ ﻣﺼﺪﺍﻗﺔ ﺇﺯﺍﺀ ﺍﻟﺸﺒﻴﺒﺔ ،ﺇﻟﻰ ﺍﺳﺘﻌﺎﺩﺓ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﻻﺻﻐﺎﺀ ﺑﺒﺴﺎﻃﺔ ،ﻭﺇﻟﻰ ﺃﻥ ﺗﺮﻯ ﻓﻲ ﺃﻗﻮﺍﻝ ﺍﻵﺧﺮﻳﻦ

ﺑﻌﺾَ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻳﺴﺎﻋﺪﻫﺎ ﻋﻠﻰ ﻓﻬﻢ ﺍﻹﻧﺠﻴﻞ ﺑﺸﻜﻞ ﺃﻓﻀﻞ .ﺇﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺘﻲ ﺗﺘّﺨﺬ ﻣﻮﻗﻔًﺎ ﺩﻓﺎﻋﻴًّﺎ ،ﻭﺍﻟﺘﻲ ﺗﻔﻘﺪ ﺍﻟﺘﻮﺍﺿﻊ،

ﻭﺗﺘﻮﻗّﻒ ﻋﻦ ﺍﻻﺻﻐﺎﺀ ،ﻭﺍﻟﺘﻲ ﻻ ﺗﺴﻤﺢ ﺑﺄﻥ ﺗُﺴﺘﺠﻮﺏ ،ﺗﻔﻘﺪ ﺍﻟﺸﺒﺎﺏ ﻭﺗﺘﺤﻮّﻝ ﺇﻟﻰ ﻣﺘﺤﻒ .ﻭﻛﻴﻒ ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﺗﺮﺣّﺐ ﺑﺄﺣﻼﻡ

ﺍﻟﺸﺒﺎﺏ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ؟ ﺣﺘﻰ ﻟﻮ ﻛﺎﻧﺖ ﺗﻤﻠﻚ ﺣﻘﻴﻘﺔ ﺍﻹﻧﺠﻴﻞ ،ﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﺃﻧﻬﺎ ﻓﻬﻤﺘﻪ ﺑﺎﻟﻜﺎﻣﻞ؛ ﺇﻧﻤﺎ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻨﻤﻮ ﺩﺍﺋﻤﺎ ﻓﻲ

ﻓﻬﻢ ﺫﺍﻙ ﺍﻟﻜﻨﺰ ﺍﻟﺬﻱ ﻻ ﻳﻨﻀﺐ.[16]

ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ،ﺇﻥ ﻛﻨﻴﺴﺔ ﺗُﻔﺮِﻁُ ﻓﻲ ﺍﻟﺨﻮﻑ ﻭﻓﻲ ﺍﻟﻨﻈﺎﻡ ﻗﺪ ﺗﻨﺘﻘﺪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺍﻟﺠﻬﻮﺩ ﺍﻟﻤﺒﺬﻭﻟﺔ ﻟﻠﺪﻓﺎﻉ

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ﻋﻦ ﺣﻘﻮﻕ ﺍﻟﻤﺮﺃﺓ ،ﻭﺃﻥ ﺗﺸﻴﺮ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺇﻟﻰ ﺍﻟﻤﺨﺎﻃﺮ ﻭﺍﻷﺧﻄﺎﺀ ﺍﻟﻤﺤﺘﻤﻠﺔ ﻟﺘﻠﻚ ﺍﻟﻤﻄﺎﻟﺐ .ﺃﻣّﺎ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺤﻴّﺔ ،ﻓﻘﺪ ﺗﺘﻔﺎﻋﻞ

ﻋﺒﺮ ﺍﻫﺘﻤﺎﻣﻬﺎ ﺑﺎﻟﻤﻄﺎﻟﺐ ﺍﻟﻤﺸﺮﻭﻋﺔ ﻟﻠﻨﺴﺎﺀ ﺍﻟﻠﻮﺍﺗﻲ ﻳﻄﺎﻟﺒﻦ ﺑﺎﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﻤﺴﺎﻭﺍﺓ .ﺗﻘﺪﺭ ﺃﻥ ﺗﻨﻈﺮ ﺇﻟﻰ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺗﻘﺮّ

ﺑﻨﻤﻂ ﻃﻮﻳﻞ ﻣﻦ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺍﻟﺮﺟﻮﻟﻲ ،ﻭﺍﻟﻬﻴﻤﻨﺔ ،ﻭﻣﻦ ﺃﺷﻜﺎﻝ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﺍﻻﺳﺘﻌﺒﺎﺩ ﻭﺍﻻﻋﺘﺪﺍﺀ ﻭﺍﻟﻌﻨﻒ ﺍﻟﺠﻨﺴﻲ .ّﻭﺗﺼﺒﺢ

ﻗﺎﺩﺭﺓ ،ﺑﻬﺬﻩ ﺍﻟﻨﻈﺮﺓ ،ﺃﻥ ﺗﺘﺒﻨّﻰ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﻬﺬﻩ ﺍﻟﺤﻘﻮﻕ ،ﻭﺗﻘﺪّﻡ ﻣﺴﺎﻫﻤﺘﻬﺎ ﺑﻘﻨﺎﻋﺔ ﻣﻦ ﺃﺟﻞ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺘﺒﺎﺩﻝ ﺑﻴﻦ ﺍﻟﺮﺟﺎﻝ

ﻭﺍﻟﻨﺴﺎﺀ ،ﺣﺘﻰ ﻭﺇﻥ ﻛﺎﻧﺖ ﻻ ﺗﻮﺍﻓﻖ ﻋﻠﻰ ﻛﻞّ ﻣﺎ ﺗﻘﺘﺮﺣﻪ ﺑﻌﺾ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﻨﺴﺎﺋﻴﺔ .ﻓﻲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ،ﺃﺭﺍﺩ ﺍﻟﺴﻴﻨﻮﺩﺱ

ﺗﺠﺪﻳﺪ ﺍﻟﺘﺰﺍﻡ ﺍﻟﻜﻨﻴﺴﺔ "ﺿﺪّ ﻛﻞّ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﻟﻌﻨﻒ ﺍﻟﺠﻨﺴﻲ .[17]"ّﻫﺬﺍ ﻫﻮ ﺭﺩّ ﻛﻨﻴﺴﺔ ﻻ ﺗﺰﺍﻝ ﺷﺎﺑّﺔ ،ﻭﺗﺴﻤﺢ ﻟﺤﺴﺎﺳﻴﺔ

ﺍﻟﺸﺒﻴﺒﺔ ﺑﺄﻥ ﺗﺪﻋﻮﻫﺎ ﻟﻠﺘﻔﻜﻴﺮ ﻭﺗﺤﻔّﺰﻫﺎ.

ﻣﺮﻳﻢ ،ﺻﺒﻴﺔ ﺍﻟﻨﺎﺻﺮﺓ

ﻓﻲ ﻗﻠﺐ ﺍﻟﻜﻨﻴﺴﺔ ،ﺗﺸﺮﻕ ﻣﺮﻳﻢ .ﺇﻧﻬﺎ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻷﻋﻈﻢ ﻟﻠﻜﻨﻴﺴﺔ ﺍﻟﺸﺎﺑّﺔ ﺍﻟﺘﻲ ﺗﺮﻳﺪ ﺃﻥ ﺗﺘّﺒﻊ ﺍﻟﻤﺴﻴﺢ ﺑﻨﻀﺎﺭﺓ

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ﻭﻃﺎﻋﺔ .ﻋﻨﺪﻣﺎﺗﻠﻘّﺖ ﺑﺸﺎﺭﺓ ﺍﻟﻤﻼﻙ ،ﻛﺎﻧﺖ ﻓﻲ ﺃﻭّﻝ ﺻﺒﺎﻫﺎ ،ﻭﻟﻢ ﺗﻤﺘﻨﻊ ﻣﻦ ﻃﺮﺡ ﺍﻷﺳﺌﻠﺔ )ﺭﺍ .ﻟﻮ .(34 ،1ﻟﻜﻦ ﺭﻭﺣﻬﺎ ﻛﺎﻧﺖ

ﻣﺴﺘﻌﺪّﺓ ﻭﻗﺎﻟﺖ :"ﺃَﻧﺎ ﺃَﻣَﺔُ ﺍﻟﺮَّﺏّ" )ﻟﻮ .(38 ،1

"ﺇﻥ ﻗﻮّﺓ ﺍﻟـ "ﻧﻌﻢ" ﺍﻟﺘﻲ ﻗﺎﻟﺘﻬﺎ ﻣﺮﻳﻢ ،ﺍﻟﺸﺎﺑّﺔ ،ﺗﺜﻴﺮ ﺍﻹﻋﺠﺎﺏ ﺩﺍﺋﻤًﺎ .ﻗﻮّﺓ "ﻓَﻠﻴَﻜُﻦْ ﻟﻲ" ﺍﻟﺘﻲ ﻗﺎﻟﺘﻬﺎ ﻟﻠﻤﻼﻙ .ﻟﻢ

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ﻳﻜﻦ ﻗﺒﻮﻟًﺎ ﺳﻠﺒﻴًّﺎ ﺃﻭ ﻗﺒﻮﻟًﺎ ﺧﺎﺿﻌًﺎ .ﻛﺎﻥ ﻣﺨﺘﻠﻔًﺎ ﻋﻦ "ﻧﻌﻢ" ﻳﺸﺒﻪ ﺍﻟﻘﻮﻝ" :ﺣﺴﻨًﺎ ،ﻟﻨﺮﻯ ﻣﺎ ﺳﻴﺤﺪﺙ" .ﻟﻢ ﺗﻜﻦ ﺗﻌﺮﻑ ﻣﺮﻳﻢ

ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ :ﻟﻨﺮﻯ ﻣﺎ ﺳﻴﺤﺪﺙ .ﻛﺎﻧﺖ ﺣﺎﺳﻤﺔ ،ﻓﻬﻤﺖ ﺍﻟﻤﺴﺄﻟﺔ ﻭﻗﺎﻟﺖ "ﻧﻌﻢ" ،ﺩﻭﻥ ﻟﻒ ﻭﺩﻭﺭﺍﻥ .ﻛﺎﻥ ﺃﻣﺮًﺍ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ،

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ﻛﺎﻥ ﺃﻣﺮًﺍ ﻣﺨﺘﻠﻔًﺎ .ﻛﺎﻥ "ﻧﻌﻢ" ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻭﺍﻟﻤﺨﺎﻃﺮﺓ ،ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺮﺍﻫﻨﻮﺍ ﻋﻠﻰ ﻛﻞّ ﺷﻲﺀ ،ﺩﻭﻥ ﺃﻱّ

ﺿﻤﺎﻧﺎﺕ ﺃﺧﺮﻯ ﺳﻮﻯ ﺃﻧﻬﻢ ﻋﻠﻰ ﻳﻘﻴﻦ ﻣﻦ ﺃﻧﻬﻢ ﺣﺎﻣﻠﻮ ﺍﻟﻮﻋﺪ .ﻭﺃﺳﺎﻝ ﻛﻼّ ﻣﻨﻜﻢ :ﻫﻞ ﺗﺸﻌﺮﻭﻥ ﺃﻧﻜﻢ ﺣﺎﻣﻠﻮ ﺍﻟﻮﻋﺪ؟ ﺃﻱّ

ﻭﻋﺪ ﺃﺣﻤﻞ ﻓﻲ ﻗﻠﺒﻲ ،ﻭﻋﺪ ﺃﺗﻘﺪّﻡ ﺑﻪ؟ ﻛﺎﻧﺖ ﻣﺮﻳﻢ ﺩﻭﻥ ﺷﻚّ ﺃﻣﺎﻡ ﻣﻬﻤّﺔ ﺻﻌﺒﺔ ،ﻟﻜﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ ﻟﻢ ﺗﻜﻦ ﺳﺒﺒًﺎ ﻟﺘﻘﻮﻝ "ﻛﻼ".

ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻄﺒﻊ ﺃﻥ ﺗﻮﺍﺟﻪ ﺗﻌﻘﻴﺪﺍﺕ ،ﻟﻜﻦ ﻟﻢ ﺗﻜﻦ ﻧﻔﺲ ﺍﻟﺘﻌﻘﻴﺪﺍﺕ ﺍﻟﺘﻲ ﺗﺤﺪﺙ ﻋﻨﺪﻣﺎ ﻳﺸﻠّﻨﺎ ﺍﻟﺨﻮﻑ ﻷﻥ ﻛﻞّ ﺷﻲﺀ ﻟﻴﺲ

ﻭﺍﺿﺤًﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﺃﻭ ﻣﻀﻤﻮﻧًﺎ ﻣﺴﺒﻘًﺎ .ﻟﻢ ﺗﺸﺘﺮِ ﻣﺮﻳﻢ ﺗﺄﻣﻴﻨﺎ ﻋﻠﻰ ﺣﻴﺎﺗﻬﺎ! ﻣﺮﻳﻢ ﺧﺎﻃﺮﺕ ﺑﺤﻴﺎﺗﻬﺎ ،ﻭﻟﺬﺍ ﻓﻬﻲ ﻗﻮﻳﺔ ،ﻭﻟﺬﺍ ﻫﻲ

"ﺫﺍﺕ ﺗﺄﺛﻴﺮ" ،ﻫﻲ "ﺫﺍﺕ ﺗﺄﺛﻴﺮ" ﻋﻨﺪ ﺍﻟﻠﻪ! ﻟﻘﺪ ﻛﺎﻧﺖ ﺍﻟـ "ﻧﻌﻢ" ﻭﺍﻟﺮﻏﺒﺔ ﻓﻲ ﺍﻟﺨﺪﻣﺔ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺸﻜﻮﻙ ﻭﺍﻟﺼﻌﻮﺑﺎﺕ.[18]"

ﺩﻭﻥ ﺃﻥ ﺗﺴﺘﺴﻠﻢ ﻟﻠﻤﺮﺍﻭﻏﺎﺕ ﺃﻭ ﻟﻠﺴﺮﺍﺑﺎﺕ "ﻋﺮﻓﺖ ﻛﻴﻒ ﺗﺮﺍﻓﻖ ﺃﻟﻢ ﺍﺑﻨﻬﺎ [...] ،ﻭﺗﺪﻋﻤﻪ ﺑﻨﻈﺮﺗﻬﺎ ﻭﺗﺤﻤﻴﻪ ﺑﻘﻠﺒﻬﺎ.

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ﺃﻟﻢ ﻋﺎﺷﺘﻪ ،ﻭﻟﻜﻨﻪ ﻟﻢ ﻳﺤﻨﻬﺎ .ﻟﻘﺪ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﺍﻟﻘﻮﻳﺔ ،ﺍﻣﺮﺃﺓ ﺍﻟـ "ﻧﻌﻢ ،"ﺍﻟﺘﻲ ﺗﺪﻋﻢ ﻭﺗﺮﺍﻓﻖ ،ﻭﺗﺤﻤﻲ ﻭﺗﺤﺘﻀﻦ .ﺇﻧﻬﺎ ﺣﺎﺭﺳﺔ

ﺍﻟﺮﺟﺎﺀ ﺍﻟﻌﻈﻴﻤﺔ [...]ﻧﺘﻌﻠّﻢ ﻣﻨﻬﺎ ﻛﻴﻒ ﻧﻘﻮﻝ "ﻧﻌﻢ" ﻟﻠﺼﺒﺮ ﺍﻟﻤﺘﺸﺒﺚ ﻭﻹﺑﺪﺍﻉ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻻ ﻳﻴﺄﺳﻮﻥ ،ﻭﻳﺒﺪﺅﻭﻥ ﻣﻦ

ﺟﺪﻳﺪ.[19]"

ﻛﺎﻧﺖ ﻣﺮﻳﻢ ﺍﻟﻔﺘﺎﺓ ﺫﺍﺕ ﺍﻟﺮﻭﺡ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ ﺍﺑﺘﻬﺠﺖ )ﺭﺍ .ﻟﻮ ،(47 ،1ﻛﺎﻧﺖ ﺍﻟﻔﺘﺎﺓ ﺍﻟﺼﻐﻴﺮﺓ ﺍﻟﺘﻲ ﺃﻧﺎﺭ ﻋﻴﻨﻴﻬﺎ

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ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﺍﻟﺘﻲ ﺗﺄﻣّﻠﺖ ﺑﺎﻟﺤﻴﺎﺓ ﺑﺈﻳﻤﺎﻥ ﻭﻛﺎﻧﺖ ﺗﺤﻔﻆ ﻛﻞّ ﺷﻲﺀ ﻓﻲ ﻗﻠﺒﻬﺎ ﺍﻟﺸﺎﺏّ )ﺭﺍ .ﻟﻮ .(51 .19 ،2ﻛﺎﻧﺖ ﺍﻟﺸﺨﺺ

ﺍﻟﺬﻱ ﻻ ﻳﻬﺪﺃ ،ﻭﻓﻲ ﻣﺴﻴﺮﺓ ﺩﺍﺋﻤﺔ ،ﻭﻟﻢ ﺗﻔﻜّﺮ ﻓﻲ ﻣﺸﺎﺭﻳﻌﻬﺎ ﺍﻟﺨﺎﺻﺔ ﻋﻨﺪﻣﺎ ﻋﻠﻤﺖ ﺃﻥ ﻗﺮﻳﺒﺘﻬﺎ ﺑﺤﺎﺟﺔ ﺇﻟﻴﻬﺎ ،ﺑﻞ "ﻣَﻀَﺖ

ﻣُﺴﺮِﻋَﺔً ﺇِﻟﻰ ﺍﻟﺠَﺒَﻞ" )ﻟﻮ .(39 ،1

ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﺍﺑﻨﻬﺎ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﺍﻟﺤﻤﺎﻳﺔ ،ﺍﻧﻄﻠﻘﺖ ﻣﻊ ﻳﻮﺳﻒ ﺇﻟﻰ ﺃﺭﺽ ﺑﻌﻴﺪﺓ )ﺭﺍ .ﻣﺘﻰ .(14 -13 ،2ﻟﺬﺍ ﺑﻘﻴﺖ

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ﻭﺳﻂ ﺍﻟﺘﻼﻣﻴﺬ ﺍﻟﻤﺠﺘﻤﻌﻴﻦ ﻓﻲ ﺍﻟﺼﻼﺓ ﺍﻧﺘﻈﺎﺭًﺍ ﻟﺤﻠﻮﻝ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ )ﺭﺍ .ﺭﺳﻞ .(14 ،1ﻫﻜﺬﺍ ﻭﺑﺤﻀﻮﺭﻫﺎ ،ﻭُﻟﺪﺕ ﻛﻨﻴﺴﺔ

ﺷﺎﺑّﺔ ،ﻭﺭﺳﻠﻬﺎ "ﻓﻲ ﺍﻧﻄﻼﻕ" ﻛﻲ ﻳﻌﻤﻠﻮﺍ ﻋﻠﻰ ﻭﻻﺩﺓ ﻋﺎﻟﻢ ﺟﺪﻳﺪ )ﺭﺍ .ﺭﺳﻞ .(11 -4 ،2

ﺇﻥ ﻣﺮﻳﻢ ﺍﻟﻴﻮﻡ ،ﻫﻲ ﺍﻷﻡّ ﺍﻟﺘﻲ ﺗﺴﻬﺮ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻬﺎ ،ﻋﻠﻴﻨﺎ ﻧﺤﻦ ﺍﻟﺬﻳﻦ ﻧﺴﻴﺮ ﻓﻲ ﺭﺣﻠﺔ ﺍﻟﺤﻴﺎﺓ ،ﻭﻏﺎﻟﺒًﺎ ﻣﺎ ﻧﻜﻮﻥ

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ﻣﺘﻌﺒﻴﻦ ﻭﻣﺤﺘﺎﺟﻴﻦ ،ﻭﻟﻜﻦ ﺗﻮّﺍﻗﻴﻦ ﻟﺌﻼ ﻳﺘﻼﺷﻰ ﻧﻮﺭ ﺍﻟﺮﺟﺎﺀ .ﻷﻥ ﻫﺬﺍ ﻣﺎ ﻧﺮﻳﺪﻩ :ﺃﻻّ ﻳﺘﻼﺷﻰ ﺍﻟﺮﺟﺎﺀ .ﺇﻥ ﺃﻣّﻨﺎ ﺗﻨﻈﺮ ﺇﻟﻰ ﻫﺬﺍ

ﺍﻟﺸﻌﺐ ﺍﻟﺤﺎﺝ :ّﺷﻌﺐ ﺷﺎﺏّ ﺗﺤﺒّﻪ ،ﻭﻳﺒﺤﺚ ﻋﻨﻬﺎ ﺑﺼﻤﺖ ﺍﻟﻘﻠﺐ ﺭﻏﻢ ﻛﻞّ ﺍﻟﻀﺠﻴﺞ ﻭﺍﻟﻤﺤﺎﺩﺛﺎﺕ ﻭﺍﻟﺘﺸﺘّﺖ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﻄﺮﻳﻖ.

ﺗﺤﺖ ﻧﻈﺮ ﺃﻣّﻨﺎ ،ﻭﺣﺪﻩ ﺻﻤﺖ ﺍﻟﺮﺟﺎﺀ ﻟﻪ ﻣﻜﺎﻥ .ﻭﻫﻜﺬﺍ ﺗﻨﻴﺮ ﻣﺮﻳﻢ ﺷﺒﺎﺑﻨﺎ ﻣﻦ ﺟﺪﻳﺪ.

ﺷﺒﻴﺒﺔ ﻗﺪّﻳﺴﻮﻥ

ﺇﻥ ﻗﻠﺐ ﺍﻟﻜﻨﻴﺴﺔ ﺃﻳﻀًﺎ ﻋﺎﻣﺮ ﺑﺎﻟﻘﺪّﻳﺴﻴﻦ ﺍﻟﺸﺒّﺎﻥ ﺍﻟﺬﻳﻦ ﻛﺮّﺳﻮﺍ ﺣﻴﺎﺗﻬﻢ ﻟﻠﻤﺴﻴﺢ ،ﻭﺍﻟﻌﺪﻳﺪ ﻣﻨﻬﻢ ﺣﺘﻰ ﺍﻻﺳﺘﺸﻬﺎﺩ.

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ﻛﺎﻧﻮﺍ ﺍﻧﻌﻜﺎﺳًﺎ ﺛﻤﻴﻨًﺎ ﻟﻠﻤﺴﻴﺢ ﺍﻟﺸﺎﺏ ،ّﻭﺗﺄﻟّﻘﻮﺍ ﻛﻲ ﻳﺸﺠّﻌﻮﻧﺎ ﻭﻳﻮﻗﻈﻮﻧﺎ ﻣﻦ ﺳﺒﺎﺗﻨﺎ .ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﺴﻴﻨﻮﺩﺱ ﺇﻟﻰ ﺃﻥ "ﺍﻟﻌﺪﻳﺪ ﻣﻦ

ﺍﻟﻘﺪّﻳﺴﻴﻦ ﺍﻟﺸﺒّﺎﻥ ﺳﻤﺤﻮﺍ ﻟﺴﻤﺎﺕ ﺍﻟﺸﺒّﺎﺏ ﺑﺎﻟﺘﺄﻟّﻖ ﻓﻲ ﻛﻞّ ﺟﻤﺎﻟﻬﺎ ،ﻭﻛﺎﻧﻮﺍ ﻓﻲ ﺯﻣﻨﻬﻢ ﺃﻧﺒﻴﺎﺀ ﺣﻘﻴﻘﻴّﻴﻦ ﻟﻠﺘﻐﻴﻴﺮ .ﻭﻳﺒﻴّﻦ ﻣﺜﺎﻟﻬﻢ

ﻣﺎ ﻳﻤﻜﻦ ﻟﻠﺸﺒﻴﺒﺔ ﺃﻥ ﻳﺼﻨﻌﻮﻩ ،ﻋﻨﺪﻣﺎ ﻳﻨﻔﺘﺤﻮﻥ ﻋﻠﻰ ﻟﻘﺎﺀ ﺍﻟﻤﺴﻴﺢ.[20]"

"ﻣﻦ ﺧﻼﻝ ﻗﺪﺍﺳﺔ ﺍﻟﺸﺒﻴﺒﺔ ،ﺗﺴﺘﻄﻴﻊ ﺍﻟﻜﻨﻴﺴﺔ ﺗﺠﺪﻳﺪ ﺣﻤﺎﺳﻬﺎ ﺍﻟﺮﻭﺣﻲّ ﻭﻧﺸﺎﻃﻬﺎ ﺍﻟﺮﺳﻮﻟﻲ .ّﻓﺒﻠﺴﻢ ﺍﻟﻘﺪﺍﺳﺔ

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ﺍﻟﺘﻲ ﺗﻮﻟّﺪﻫﺎ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺼﺎﻟﺤﺔ ﺍﻟﺘﻲ ﻳﻌﻴﺸﻬﺎ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﻳﺴﺘﻄﻴﻊ ﺃﻧﻴﺸﻔﻲ ﺟﺮﻭﺡ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻟﻌﺎﻟﻢ ،ﻓﻴﻌﻴﺪﻧﺎ ﺇﻟﻰ ﻣﻞﺀ

ﺍﻟﻤﺤﺒّﺔ ﺍﻟﺬﻱ ﻃﺎﻟﻤﺎ ﺩﻋﻴﻨﺎ ﺇﻟﻴﻬﺎ :ﻳﺸﺠّﻌﻨﺎ ﺍﻟﻘﺪّﻳﺴﻮﻥ ﺍﻟﺸﺒّﺎﻥ ﻋﻠﻰ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﺣﺒّﻨﺎ ﺍﻷﻭّﻝ )ﺭﺍ .ﺭﺅ .[21]"(4 ،2ﻫﻨﺎﻙ

ﻗﺪّﻳﺴﻮﻥ ﻟﻢ ﻳﺒﻠﻐﻮﺍ ﺳﻦّ ﺍﻟﺮﺷﺪ ،ﺇﻻّ ﺃﻧﻬﻢ ﺃﻇﻬﺮﻭﺍ ﻟﻨﺎ ﻃﺮﻗًﺎ ﺃﺧﺮﻯ ﻟﻌﻴﺶ ﺍﻟﺸﺒّﺎﺏ .ﻟﻨﺬﻛﺮ ﻋﻠﻰ ﺍﻷﻗﻞ ﺑﻌﻀًﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ،ﻓﻲ

ﻓﺘﺮﺍﺕ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ،ﻋﺎﺷﻮﺍ ﺣﻴﺎﺓ ﺍﻟﻘﺪﺍﺳﺔ ،ﻛﻞٌّ ﻣﻨﻬﻢ ﺑﻄﺮﻳﻘﺘﻪ ﺍﻟﺨﺎﺻّﺔ:

ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ،ﻛﺎﻥ ﺍﻟﻘﺪّﻳﺲ ﺳﻴﺒﺎﺳﺘﻴﺎﻥ ﻗﺎﺋﺪًﺍ ﺷﺎﺑًّﺎ ﻟﻠﺤﺮﺱ ﺍﻟﺒﺮﻳﺘﻮﺭﻱ .ﻳﻘﺎﻝ ﺇﻧﻪ ﺗﺤﺪّﺙ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻋﻦ

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ﺍﻟﻤﺴﻴﺢ ﻭﺣﺎﻭﻝ ﺗﻐﻴﻴﺮ ﺭﻓﺎﻗﻪ ،ﺣﺘﻰ ﺃُﻣِﺮَ ﺑﺄﻥ ﻳﻨﺒﺬ ﺇﻳﻤﺎﻧﻪ .ﻭﺑﻤﺎ ﺃﻧّﻪ ﻟﻢ ﻳﻘﺒﻞ ،ﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻪ ﻭﺍﺑﻼ ﻣﻦ ﺍﻟﺴﻬﺎﻡ ،ﻟﻜﻨﻪ ﻧﺠﺎ ﻭﺍﺳﺘﻤﺮ

ﻓﻲ ﺍﻟﺒﺸﺎﺭﺓ ﺑﺎﻟﻤﺴﻴﺢ ﺑﻼ ﺧﻮﻑ .ﻭﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ،ﺟُﻠِﺪَ ﺣﺘﻰ ﺍﻟﻤﻮﺕ.

ﺳﻤﻊ ﺍﻟﻘﺪّﻳﺲ ﻓﺮﻧﺴﻴﺲ ﺍﻷﺳﻴﺰﻱ ،ﻛﺎﻥ ﻣﺎ ﺯﺍﻝ ﺻﺒﻴًّﺎ ﻭﻣﻠﻴﺌّﺎ ﺑﺎﻷﺣﻼﻡ ﺍﻟﻌﻈﻴﻤﺔ ،ﺩﻋﻮﺓ ﻳﺴﻮﻉ ﻟﻴﺼﺒﺢ ﻓﻘﻴﺮًﺍ ﻣﺜﻠﻪ،

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ﻭﻹﻋﺎﺩﺓ ﺑﻨﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ ﻣﻦ ﺧﻼﻝ ﺷﻬﺎﺩﺗﻪ .ﻓﺘﺨﻠّﻰ ﺑﻔﺮﺡ ﻋﻦ ﻛﻞّ ﺷﻲﺀ ﻭﺃﺻﺒﺢ ﺍﻵﻥ ﻗﺪّﻳﺲ ﺍﻷﺧﻮّﺓ ﺍﻟﻌﺎﻟﻤﻴﺔ ،ﺃﺧًﺎ ﻟﻠﺠﻤﻴﻊ،

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ﻭﺃﺷﺎﺩ ﺑﺎﻟﺮﺏِّ ﻋﻠﻰ ﻣﺨﻠﻮﻗﺎﺗﻪ .ﺗﻮﻓﻲ ﻓﺮﻧﺴﻴﺲ ﻋﺎﻡ .1226

ﻭﻟﺪﺕ ﺍﻟﻘﺪّﻳﺴﺔ ﺟﺎﻥ ﺩﺍﺭﻙ ﻋﺎﻡ .1412ﻛﺎﻧﺖ ﻓﻼّﺣﺔ ﺷﺎﺑّﺔ ﻭﺣﺎﺭﺑﺖ ،ﺭﻏﻢ ﺻﻐﺮ ﺳﻨّﻬﺎ ،ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﻓﺮﻧﺴﺎ ﻣﻦ

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ﺍﻟﻐﺰﺍﺓ .ﻭﻣﺎﺗﺖ ﺣﺮﻗًﺎ ﺑﺴﺒﺐ ﺳﻮﺀ ﻓﻬﻢ ﻣﻈﻬﺮﻫﺎ ﻭﻃﺮﻳﻘﺘﻬﺎ ﻓﻲ ﻋﻴﺶ ﺍﻹﻳﻤﺎﻥ.

ﻛﺎﻥ ﺍﻟﻄﻮﺑﺎﻭﻱ ﺃﻧﺪﺭﻭ ﻓﻮ ﻳﻦ ﺷﺎﺑًّﺎ ﻓﻴﺘﻨﺎﻣﻴّﺎ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ .ﻛﺎﻥ ﻣﺪﺭّﺳﺎ ﻟﻠﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﻨﻲ ﻭﻛﺎﻥ ﻳﺴﺎﻋﺪ

.54

ﺍﻟﻤﺮﺳﻠﻴﻦ .ﺳُﺠِﻦ ﺑﺴﺒﺐ ﺇﻳﻤﺎﻧﻪ ،ﻭﻗُﺘﻞ ﻷﻧﻪ ﺭﻓﺾ ﺍﻟﺘﺨﻠّﻲ ﻋﻦ ﺇﻳﻤﺎﻧﻪ .ﺗﻮﻓﻲ ﺃﻧﺪﺭﻭ ﻭﻫﻮ ﻳﻘﻮﻝ :"ﻳﺴﻮﻉ."

ﻓﻲ ﺍﻟﻘﺮﻥ ﻧﻔﺴﻪ ،ﺗﻌﺮّﺿﺖ ﺍﻟﻘﺪّﻳﺴﺔ ﻛﺎﺗﺮﻳﻦ ﺗﻜﺎﻛﻮﻳﺜﺎ ﻟﻼﺿﻄﻬﺎﺩ ﺑﺴﺒﺐ ﺇﻳﻤﺎﻧﻬﺎ ،ﻭﻫﻲ ﻋﻠﻤﺎﻧﻴﺔ ﺷﺎﺑّﺔ ﻣﻦ ﺃﻣﺮﻳﻜﺎ

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ﺍﻟﺸﻤﺎﻟﻴﺔ ،ﻭﺳﺎﺭﺕ ﻫﺮﺑًﺎ ﺃﻛﺜﺮ ﻣﻦ 300ﻛﻴﻠﻮﻣﺘﺮًﺍ ﻋﺒﺮ ﻏﺎﺑﺎﺕ ﻛﺜﻴﻔﺔ .ﻛﺮّﺳﺖ ﻛﺎﺗﺮﻳﻦ ﻧﻔﺴﻬﺎ ﻟﻠﻪ ﻭﻣﺎﺗﺖ ﻭﻫﻲ ﺗﻘﻮﻝ :"ﻳﺴﻮﻉ ،ﺃﻧﺎ

ﺃﺣﺒﻚ!"

ﻗﺪّﻡ ﺍﻟﻘﺪّﻳﺲ ﺩﻭﻣﻴﻨﻴﻚ ﺳﺎﻓﻴﻮ ﻛﻞّ ﺁﻻﻣﻪ ﻟﻠﻌﺬﺭﺍﺀ ﻣﺮﻳﻢ .ﻋﻨﺪﻣﺎ ﻋﻠّﻤﻪ ﺍﻟﻘﺪّﻳﺲ ﻳﻮﺣﻨﺎ ﺑﻮﺳﻜﻮ ﺃﻥ ﺍﻟﻘﺪﺍﺳﺔ ﺗﻔﺘﺮﺽ

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ﺃﻥ ﻧﻜﻮﻥ ﻓﻲ ﻓﺮﺡ ﺩﺍﺋﻢ ،ﻓﺘﺢ ﻗﻠﺒﻪ ﻟﻔﺮﺡ ﻣُﻌﺪ .ٍﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻗﺮﻳﺒًﺎ ﻣﻦ ﺭﻓﺎﻗﻪ ﺍﻟﺸﺒّﺎﻥ ﺍﻟﻤﺴﺘﺒﻌﺪﻳﻦ ﻭﺍﻟﻤﺮﺿﻰ .ﺗﻮﻓﻲ

ﺩﻭﻣﻴﻨﻴﻚ ﻋﺎﻡ 1857ﻋﻦ ﻋﻤﺮ ﻳﻨﺎﻫﺰ ﺍﺭﺑﻌﺔ ﻋﺸﺮ ﻋﺎﻣًﺎ ،ﻗﺎﺋﻠًﺎ :"ﻣﺎ ﺃﺭﻭﻉ ﻣﺎ ﺃﺭﺍﻩ."!

ﻭﻟﺪﺕ ﺍﻟﻘﺪّﻳﺴﺔ ﺗﺮﻳﺰﻳﺎ ﺍﻟﻄﻔﻞ ﻳﺴﻮﻉ ﻋﺎﻡ .1873ﻧﺠﺤﺖ ﻓﻲ ﺩﺧﻮﻝ ﺩﻳﺮ ﺍﻟﻜﺮﻣﻞ ﻓﻲ ﺳﻦّ ﺍﻟﺨﺎﻣﺴﺔ ﻋﺸﺮﺓ ،ﺑﻌﺪ

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ﺃﻥ ﺗﻐﻠّﺒﺖ ﻋﻠﻰ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ .ﻋﺎﺷﺖ ﺗﺮﻳﺰﻳﺎ ﺍﻟﺪﺭﺏ ﺍﻟﺼﻐﻴﺮﺓ ،ﺩﺭﺏ ﺍﻟﺜﻘﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻓﻲ ﻣﺤﺒّﺔ ﺍﻟﺮﺏ ،ّﻭﻋﻘﺪﺕ ﺍﻟﻌﺰﻡ

ﻋﻠﻰ ﺗﺄﺟﻴﺞ ﻧﺎﺭ ﺍﻟﺤﺐّ ﺍﻟﺬﻱ ﻳﺤﺮّﻙ ﺍﻟﻜﻨﻴﺴﺔ ،ﻋﺒﺮ ﺻﻼﺗﻬﺎ.

ﻛﺎﻥ ﺍﻟﻄﻮﺑﺎﻭﻱ ﺳﻴﻔﻴﺮﻳﻨﻮ ﻧﺎﻣﻮﻧﻜُﺮﺍ ﺷﺎﺑًّﺎ ﺃﺭﺟﻨﺘﻴﻨﻴﺎ ،ﻭﻫﻮ ﺍﺑﻦ ﺭﺋﻴﺲ ﻗﺒﻴﻠﺔ ﻣﻦ ﺍﻟﺴﻜّﺎﻥ ﺍﻷﺻﻠﻴّﻴﻦ .ﻭﺃﺻﺒﺢ ﺇﻛﻠﻴﺮﻳﻜﻴًّﺎ

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ﺳﺎﻟﻴﺰﻳﺎﻧﻴﺎ ،ﻣﻠﻴﺌًﺎ ﺑﺎﻟﺮﻏﺒﺔ ﻓﻲ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﻗﺒﻴﻠﺘﻪ ﻛﻲ ﻳﺤﻤﻞ ﻟﻬﺎ ﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ .ﺗﻮﻓﻲ ﺳﻴﻔﻴﺮﻳﻨﻮ ﻋﺎﻡ .1905

ﻛﺎﻥ ﺍﻟﻄﻮﺑﺎﻭﻱ ﺇﻳﺰﻭﺩﻭﺭ ﺑﺎﻛﺎﻧﺠﺎ ﺷﺨﺼًﺎ ﻋﺎﺩﻳًّﺎ ﻣﻦ ﺍﻟﻜﻮﻧﻐﻮ ،ﺷﻬﺪ ﻹﻳﻤﺎﻧﻪ .ﻭﺗﻌﺮّﺽ ﻟﻠﺘﻌﺬﻳﺐ ﻣﻄﻮّﻻ ﻷﻧﻪ ﺑﺸّﺮ

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ﺷﺒّﺎﻧًﺎ ﺁﺧﺮﻳﻦ .ﺗﻮﻓﻲ ﺇﻳﺰﻭﺩﻭﺭ ﻏﺎﻓﺮﺍ ﻟﺠﻼّﺩﻩ ﻋﺎﻡ .1909

ﻛﺎﻥ ﺍﻟﻄﻮﺑﺎﻭﻱ ﺑﻴﺎﺭ ﺟﻴﻮﺭﺟﻴﻮ ﻓﺮﻳﺴﺎﺗﻲ ،ﺍﻟﺬﻱ ﺗﻮﻓﻲ ﻋﺎﻡ ،1925"ﺷﺎﺑًﺎ ﺫﺍ ﻓﺮﺡٍ ﻣُﻌﺪ ،ٍﻓﺮﺡ ﺗﺠﺎﻭﺯ ﺃﻳﻀًﺎ ﺍﻟﻌﺪﻳﺪ

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ﻣﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ ﻓﻲ ﺣﻴﺎﺗﻪ .[22]"ﻗﻴﻞ ﺇﻧﻪ ﻛﺎﻥ ﻳﺤﺎﻭﻝ ﺃﻥ ﻳﺒﺎﺩﻝ ﺣﺐّ ﻳﺴﻮﻉ ﺍﻟﺬﻱ ﻧﺎﻟﻪ ﻓﻲ ﺍﻟﻤﻨﺎﻭﻟﺔ ،ﻋﺒﺮ ﺯﻳﺎﺭﺓ ﺍﻟﻔﻘﺮﺍﺀ

ﻭﻣﺴﺎﻋﺪﺗﻬﻢ.

ﻛﺎﻥ ﺍﻟﻄﻮﺑﺎﻭﻱ ﻣﺎﺭﺳﻴﻞ ﻛﺎﻟﻮ ﺷﺎﺑًﺎ ﻓﺮﻧﺴﻴًﺎ ﺗﻮﻓﻲ ﻋﺎﻡ .1945ﺳﺠﻦ ﻓﻲ ﻣﻌﺴﻜﺮ ﺍﻋﺘﻘﺎﻝ ﻓﻲ ﺍﻟﻨﻤﺴﺎ ،ﺣﻴﺚ ﺛﺒّﺖ

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ﺯﻣﻼﺀﻩ ﺍﻟﺴﺠﻨﺎﺀ ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﻭﺳﻂ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺸﺎﻗّﺔ.

ﺍﻟﻄﻮﺑﺎﻭﻳﺔ ﺍﻟﺸﺎﺑّﺔ ﻛﻴﺎﺭﺍ ﺑﺎﺩﺍﻧﻮ ،ﺍﻟﺘﻲ ﺗﻮﻓﻴﺖ ﻋﺎﻡ ،1990"ﺍﺧﺘﺒﺮﺕ ﻛﻴﻒ ﻳﻤﻜﻦ ﺗﺤﻮﻳﻞ ﺍﻷﻟﻢ ﺑﺎﻟﻤﺤﺒّﺔ [...]ﻭﺳﺮّ

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ﺳﻼﻣﻬﺎ ﻭﻓﺮﺣﻬﺎ ﻛﺎﻥ ﺛﻘﺘﻬﺎ ﺍﻟﻜﺎﻣﻠﺔ ﺑﺎﻟﺮﺏّ ﻭﻗﺒﻮﻝ ﺍﻟﻤﺮﺽ ﻛﺘﻌﺒﻴﺮ ﺳﺮّﻱ ﻟﻤﺸﻴﺌﺘﻪ ،ﻟﺨﻴﺮﻫﺎ ﻭﺧﻴﺮ ﺍﻵﺧﺮﻳﻦ.[23]"

ﻟﻴﺘﺸﻔّﻊ ﻫﺆﻻﺀ ﺑﺎﻟﻜﻨﻴﺴﺔ ،ﻭﻛﺬﻟﻚ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒّﺎﻥ ﺍﻟﺬﻳﻦ ،ﻋﺎﺷﻮﺍ ﺍﻹﻧﺠﻴﻞ ﺑﻌﻤﻖ ،ﺭﺑّﻤﺎ ﺑﺼﻤﺖٍ ﻭﺑﺎﻟﺨﻔﺎﺀ،

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ﺑﺤﻴﺚ ﺗﻤﺘﻠﺊ ﺑﺸﺒﻴﺒﺔ ﻓﺮﺣﻴﻦ ﻭﺷﺠﻌﺎﻥ ﻭﻣﺘﻔﺎﻧﻴﻦ ،ﻳﻌﻄﻮﻥ ﻟﻠﻌﺎﻟﻢ ﺷﻬﺎﺩﺍﺕ ﺟﺪﻳﺪﺓ ﻣﻦ ﺍﻟﻘﺪﺍﺳﺔ.

ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ

ﺃﻧﺘﻢ "ﺣﺎﺿﺮ" ﺍﻟﻠﻪ

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ﺑﻌﺪ ﺃﻥ ﺃﻟﻘﻴﻨﺎ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺴﺮﻳﻌﺔ ﻋﻠﻰ ﻛﻠﻤﺔ ﺍﻟﻠﻪ ،ﻻ ﻳﻤﻜﻨﻨﺎ ﺍﻟﻘﻮﻝ ﺇﻥ ﺍﻟﺸﺒﻴﺒﺔ ﻫﻢ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻌﺎﻟﻢ ﻭﺣﺴﺐ.

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ﺇﻧﻬﻢ ﺍﻟﺤﺎﺿﺮ ،ﻭﻫﻢ ﻳﺴﺎﻫﻤﻮﻥ ﺍﻵﻥ ﻓﻲ ﺇﺛﺮﺍﺋﻪ .ﻟﻢ ﻳﻌﺪ ﺍﻟﺸﺎﺏّ ﻃﻔﻠًﺎ ،ﻓﻬﻮ ﻓﻲ ﻣﺮﺣﻠﺔ ﻣﻦ ﻋﻤﺮﻩ ﻳﺒﺪﺃ ﻓﻴﻬﺎ ﺑﺘﺤﻤّﻞ

ﻣﺴﺆﻭﻟﻴّﺎﺕ ﻣﺨﺘﻠﻔﺔ ،ﻭﺑﺎﻟﻤﺸﺎﺭﻛﺔ ﻣﻊ ﺍﻟﺒﺎﻟﻐﻴﻦ ﻓﻲ ﺗﻨﻤﻴﺔ ﺍﻷﺳﺮﺓ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﻜﻨﻴﺴﺔ .ﻟﻜﻦ ﺍﻟﺰﻣﻦ ﻳﺘﻐﻴّﺮ ،ﻣﻤﺎ ﻳﺪﻓﻌﻨﺎ ﺇﻟﻰ

ﺍﻟﺘﺴﺎﺅﻝ :ﻛﻴﻒ ﻫﻢ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻴﻮﻡ ،ﻣﺎ ﺍﻟﺬﻱ ﻳﺤﺪﺙ ﻟﻬﻢ ﺍﻵﻥ؟

ﺑﺼﻮﺭﺓ ﺇﻳﺠﺎﺑﻴﺔ

ﻟﻘﺪ ﺃﻗﺮّ ﺍﻟﺴﻴﻨﻮﺩﺱ ﺑﺄﻥ ﻣﺆﻣﻨﻲ ﺍﻟﻜﻨﻴﺴﺔ ﻻ ﻳﺘﺨﺬﻭﻥ ﺩﻭﻣًﺎ ﻣﻮﻗﻒ ﻳﺴﻮﻉ .ﻓﺒﺪﻟًﺎ ﻣﻦ ﺍﻻﺻﻐﺎﺀ ﺇﻟﻴﻬﻢ ﺑﻌﻤﻖ،

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"ﻳﺴﻮﺩ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺍﻟﻤﻴﻞ ﺇﻟﻰ ﺇﻋﻄﺎﺀ ﺇﺟﺎﺑﺎﺕٍ ﻣُﻌَﺪَّﺓ ﻣﺴﺒﻘًﺎ ﻭﻭﺻﻔﺎﺕٍ ﺟﺎﻫﺰﺓ ،ﺩﻭﻥ ﺍﻟﺴﻤﺎﺡ ﻷﺳﺌﻠﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺑﺄﻥ

ﺗُﻄﺮَﺡ ﻓﻲ ﺣﺪﺍﺛﺘﻬﺎ ﻭﺑﺄﻥ ﺗُﻮﺍﺟَﻪ ﺍﻟﺘﺤﺪّﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺸﻜّﻠﻬﺎ .[24]"ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ،ﻋﻨﺪﻣﺎ ﺗﺘﺨﻠّﻰ ﺍﻟﻜﻨﻴﺴﺔ ﻋﻦ ﺍﻷﻧﻤﺎﻁ ﺍﻟﻤﺘﺼﻠﺒﺔ

ﻭﺗﻨﻔﺘﺢ ﻋﻠﻰ ﺍﻻﺻﻐﺎﺀ ﻟﻠﺸﺒﻴﺒﺔ ﺑﺎﺳﺘﻌﺪﺍﺩ ﻭﺗﻨﺒّﻪ ،ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺎﻃﻒ ﻳﺜﺮﻳﻬﺎ ،ﻷﻧﻪ "ﻳﺴﻤﺢ ﻟﻠﺸﺒﺎﺏ ﺑﺄﻥ ﻳﻘﺪّﻣﻮﺍ ﻣﺴﺎﻫﻤﺘﻬﻢ

ﺍﻟﺸﺨﺼﻴّﺔ ﻟﻠﺠﻤﺎﻋﺔ ،ﻓﻴﺴﺎﻋﺪﻭﻫﺎ ﻋﻠﻰ ﺗَﻠَﻘّﻲ ﻧﺒﺎﻫﺔٍ ﺟﺪﻳﺪﺓ ﻭﻋﻠﻰ ﻃﺮﺡ ﺗﺴﺎﺅﻻﺕ ﻏﻴﺮ ﻣﺴﺒﻮﻗﺔ.[25]"

ﺇﻧﻨﺎ ﻧﻤﻴﻞ ﺍﻟﻴﻮﻡ ﻧﺤﻦ ﺍﻟﻜﺒﺎﺭ ﺇﻟﻰ ﻭﺿﻊ ﻗﺎﺋﻤﺔ ﻣﻦ ﺍﻟﻜﻮﺍﺭﺙ ،ﻭﻣﻦ ﻋﻴﻮﺏ ﺷﺒﻴﺒﺔ ﺯﻣﻨﻨﺎ ﺍﻟﺤﺎﺿﺮ .ﻭﻗﺪ ﻳﺼﻔّﻖ ﻟﻨﺎ

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ﺍﻟﺒﻌﺾ ﻷﻧﻨﺎ ﻧﺒﺪﻭ ﺧﺒﺮﺍﺀ ﻓﻲ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﻧﻘﺎﻁ ﺳﻠﺒﻴّﺔ ﻭﻋﻠﻰ ﻣﺨﺎﻃﺮ .ﻟﻜﻦ ﻣﺎﺫﺍ ﺳﺘﻜﻮﻥ ﻧﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻒ؟ ﺍﻟﻤﺰﻳﺪ

ﻭﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺒﻌﺪ ،ﻭﺍﻟﻨﻘﺺ ﻓﻲ ﺍﻟﺘﻘﺎﺭﺏ ،ﻭﻓﻲ ﺍﻟﻤﺴﺎﻋﺪﺓ ﺍﻟﻤﺘﺒﺎﺩﻟﺔ.

ﺇﻥ ﺍﺳﺘﺒﺼﺎﺭ ﺍﻟﺬﻳﻦ ﻫﻢ ﻣﺪﻋﻮﻥ ﻷﻥ ﻳﻜﻮﻧﻮﺍ ﺁﺑﺎﺀ ﺃﻭ ﺭﻋﺎﺓ ﺃﻭ ﻣﺮﺷﺪﻳﻦ ﻟﻠﺸﺒﻴﺒﺔ ﻳﻜﻤﻦ ﻓﻲ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﺍﻟﺸﻌﻠﺔ

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ﺍﻟﺼﻐﻴﺮﺓ ﺍﻟﺘﻲ ﻻ ﺗﺰﺍﻝ ﺗﺘﺄﺟّﺞ ،ﻭﺍﻟﻌﺼﺎ ﺍﻟﺘﻲ ﺗﺒﺪﻭ ﻭﻛﺄﻧﻬﺎ ﺗﻨﻜﺴﺮ )ﺭﺍ .ﺃﺵ ،(3 ،42ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﻨﻜﺴﺮ .ﺇﻧﻬﺎ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﻳﺠﺎﺩ

ﻣﺴﺎﺭﺍﺕ ﺣﻴﺚ ﻳﺮﻯ ﺍﻵﺧﺮﻭﻥ ﺍﻟﺠﺪﺭﺍﻥ ﻓﻘﻂ؛ ﻫﻲ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺭﺅﻳﺔ ﺍﺣﺘﻤﺎﻻﺕ ﺣﻴﺚ ﻳﺮﻯ ﺍﻵﺧﺮﻭﻥ ﺍﻷﺧﻄﺎﺭ ﻓﻘﻂ .ﻫﺬﻩ

ﻫﻲ ﻧﻈﺮﺓ ﺍﻟﻠﻪ ﺍﻵﺏ ،ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺗﻘﻴﻴﻢ ﻭﺭﻋﺎﻳﺔ ﺑﺬﻭﺭ ﺍﻟﺨﻴﺮ ﺍﻟﻤﺰﺭﻭﻋﺔ ﻓﻲ ﻗﻠﻮﺏ ﺍﻟﺸﺒﻴﺒﺔ .ﻟﺬﺍ ﻳﺠﺐ ﺍﻋﺘﺒﺎﺭ ﻗﻠﺐ ﻛﻞّ ﺷﺎﺏّ

"ﺃﺭﺿًﺎ ﻣﻘﺪّﺳﺔ ،"ﺗﺤﻤﻞ ﺑﺬﻭﺭ ﺣﻴﺎﺓ ﺇﻟﻬﻴﺔ ،ﻋﻠﻴﻨﺎ ﺃﻥ "ﻧﺨﻠﻊ ﺃﺣﺬﻳﺘﻨﺎ" ﺃﻣﺎﻣﻬﺎ ﻛﻲ ﻧﺘﻘﺮّﺏ ﻣﻦ ﺍﻟﺴﺮّ ﻭﻧﺘﻌﻤّﻖ ﺑﻪ.

ﺃﺷﻜﺎﻝ ﻋﺪﻳﺪﺓ ﻟﻠﺸﺒﺎﺏ

ﻳﻤﻜﻨﻨﺎ ﻣﺤﺎﻭﻟﺔ ﻭﺻﻒ ﺳﻤﺎﺕ ﺷﺒﻴﺒﺔ ﺍﻟﻴﻮﻡ ،ﻭﻟﻜﻨﻲ ﺃﻭﺩّ ﺃﻭّﻻ ﺃﻥ ﺃﺳﺘﺮﺟﻊ ﻣﻼﺣﻈﺔ ﺃﻋﻄﺎﻫﺎ ﺁﺑﺎﺀ ﺍﻟﺴﻴﻨﻮﺩﺱ :"ﻟﻘﺪ

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ﺃﻇﻬﺮَ ﺍﻟﺴﻴﻨﻮﺩُﺱ ﻧﻔﺴُﻪ ،ُﻋﺒﺮ ﺗﻜﻮﻳﻨﻪ ،ﺣﻀﻮﺭَ ﻣُﺨﺘَﻠَﻒِ ﻣﻨﺎﻃﻖ ﺍﻟﻌﺎﻟﻢ ﻭﺇﺳﻬﺎﻣَﻬﺎ ،ﻣﺴﻠّﻄًﺎ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺟﻤﺎﻝِ ﺍﻟﻜﻨﻴﺴﺔِ ﺑﻜﻮﻧﻬﺎ

ﺟﺎﻣﻌﺔ .ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺇﻃﺎﺭ ﺍﻟﻌَﻮﻟَﻤﺔ ﺍﻟﻤُﺘَﻨﺎﻣﻲ ،ﻃَﻠَﺐَ ﺁﺑﺎﺀ ﺍﻟﺴﻴﻨﻮﺩُﺱ ﺇﻇﻬﺎﺭ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﻤﺘﻌﺪّﺩﺓ ﺑﻴﻦ ﺍﻷُﻃُﺮ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ،

ﺣَﺘَّﻰ ﺩﺍﺧِﻞَ ﺍﻟﺒﻠﺪ ﺍﻟﻮﺍﺣﺪ .ﻓﻬﻨﺎﻙ ﺗﻌﺪُّﺩ ﻓﻲ ﻋﺎﻟﻢ ﺍﻟﺸﺒﻴﺒﺔ ،ﻟﺪﺭﺟﺔ ﺃﻧﻪ ،ﻓﻲ ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ،ﻳُﺴﺘَﺨﺪَﻡ ﻣﺼﻄﻠﺢ ﺍﻟﺸﺒﻴﺒﺔ ﺑﺼﻴﻐﺔ

ﺍﻟﺠﻤﻊ .ﻭﺃﻳﻀًﺎ ﻓﺈﻥَّ ﺍﻟﻔﺌﺔ ﺍﻟﻌُﻤﺮِﻳّﺔ (29-16)ﺍﻟﺘﻲ ﺧَﺼَّﻬﺎ ﺍﻟﺴﻴﻨﻮﺩُﺱ ﺍﻟﺤﺎﻟﻲ ﺑﺎﻻﻫﺘﻤﺎﻡ ﻻ ﺗُﻤَﺜِّﻞ ﻣﺠﻤﻮﻋًﺎ ﻣُﺘَﻤﺎﺛِﻼ ،ًﺑﻞ ﻫﻲ

ﻣُﻜَﻮَّﻧﺔٌ ﻣﻦ ﻣﺠﻤﻮﻋﺎﺕٍ ﺗﻌﻴﺶُ ﻛُﻞٌّ ﻣﻨﻬﺎ ﺃﻭﺿﺎﻋًﺎ ﺧﺎﺻّﺔ ﺑﻬﺎ.[26]"

ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺪﻳﻤﻮﻏﺮﺍﻓﻴﺔ ،ﻳﻮﺟﺪ ﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﻋﺪﺩ ﻛﺒﻴﺮ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ،ﻓﻲ ﺣﻴﻦ ﺃﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ

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ﻟﺪﻳﻬﻢ ﻣﻌﺪﻝ ﻭﻻﺩﺓ ﻣﻨﺨﻔﺾ ﻟﻠﻐﺎﻳﺔ .ﻭﻟﻜﻦ "ﻳﻨﺘﺞ ﻋﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺍﺧﺘﻼﻑٌ ﺁﺧﺮ ،ﻳﻤﻴّﺰ ﺍﻟﺒﻠﺪﺍﻥ ﻭﺍﻟﻘﺎﺭﺍﺕ ﺫﺍﺕ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﻤﺴﻴﺤﻴّﺔ

ﺍﻟﻌﺮﻳﻘﺔ ،ﻭﺍﻟﺘﻲ ﺗﺤﻤﻞ ﺛﻘﺎﻓﺘﻬﺎ ﺫﺍﻛﺮﺓ ﻻ ﻳﺠﺐ ﺇﺿﺎﻋﺘﻬﺎ ،ﻋَﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﺘﻲ ﺗﺘّﺴِﻢ ﺑﺘﻘﺎﻟﻴﺪٍ ﺃﺧﺮﻯ ﻭﺣﻴﺚ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻤﺴﻴﺤﻲّ ﻓﻴﻬﺎ

ﺃﻗﻠّﻴّﺔ ﻭﺃﺣﻴﺎﻧًﺎ ﺣﺪﻳﺚ ﺍﻟﻌﻬﺪ .ﺛﻢ ﻓﻲ ﺑﻘﺎﻉٍ ﺃﺧﺮﻯ ،ﺗﻜﻮﻥ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺷﺒﻴﺒﺘﻬﺎ ﻣَﻮﺿِﻊ ﺍﺿﻄﻬﺎﺩ .[27]"ﻳﺠﺐ ﺃﻳﻀًﺎ

ﺍﻟﺘﻤﻴﻴﺰ "ﺑﻴﻦ ﻣَﻦ ﻳُﺘﺎﺡُ ﻟﻬﻢ ﻛَﻢٌّ ﻣﺘﺰﺍﻳﺪ ﻣﻦ ﺍﻟﻔُﺮَﺹ ﺍﻟﺘﻲ ﺗُﻘَﺪِّﻣُﻬﺎ ﺍﻟﻌَﻮﻟَﻤﺔ ،ﻭﺑﻴﻦ ﻣَﻦ ﻳﻌﻴﺸﻮﻥ ﻋﻠﻰ ﻫﺎﻣِﺶِ ﺍﻟﻤﺠﺘﻤﻊ ﺃﻭ ﻓﻲ

ﺍﻟﺒﻘﺎﻉ ﺍﻟﺮﻳﻔﻴّﺔ ﻭﻳُﻌﺎﻧﻮﻥَ ﻣﻦ ﺃﺷﻜﺎﻝِ ﺍﻹﻗﺼﺎﺀ ﻭﺍﻟﺘﻬﻤﻴﺶ.[28]"

ﻫﻨﺎﻙ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﺘﻲ ﻣﻦ ﺍﻟﺼﻌﺐ ﺃﻥ ﻧﻔﺼّﻠﻬﺎ ﻫﻨﺎ .ﻟﺬﻟﻚ ،ﻻ ﺃﻋﺘﻘﺪ ﺃﻧﻪ ﻣﻦ ﺍﻟﻤﻨﺎﺳﺐ ﺍﻟﺘﻮﻗّﻒ ﻟﺘﻘﺪﻳﻢ

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ﺗﺤﻠﻴﻞ ﺷﺎﻣﻞ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﻋﺎﻟﻢ ﺍﻟﻴﻮﻡ ،ﻭﺣﻮﻝ ﻛﻴﻔﻴّﺔ ﻋﻴﺸﻬﻢ ﻭﻣﺎ ﻳﺤﺪﺙ ﻟﻬﻢ .ﻭﻟﻜﻦ ﺑﻤﺎ ﺃﻧﻨﻲ ﻻ ﺃﺭﻳﺪ ﺇﻏﻔﺎﻝ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ،

ﺳﺄﺟﻤﻊ ﺑﺈﻳﺠﺎﺯ ﺑﻌﺾ ﺍﻟﻤﺴﺎﻫﻤﺎﺕ ﺍﻟﺘﻲ ﺑﻠﻐﺘﻨﺎ ﻗﺒﻞ ﺍﻟﺴﻴﻨﻮﺩﺱ ﻭﺃﺧﺮﻯ ﺗﻤﻜّﻨﺖ ﻣﻦ ﺗﺤﺼﻴﻠﻬﺎ ﺃﺛﻨﺎﺀﻩ.

ﺑﻌﺾ ﺧﺒﺮﺍﺕ ﺍﻟﺸﺒﻴﺒﺔ

2 Pages 11-20

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2.1 Page 11

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ﺍﻟﺸﺒﺎﺏ ﻟﻴﺲ ﺷﻴﺌًﺎ ﻳﻤﻜﻦ ﺗﺤﻠﻴﻠﻪ ﺑﺸﻜﻞ ﻣﺠﺮّﺩ .ﻓﻲ ﺍﻟﻮﺍﻗﻊ ،ﻻ ﻭﺟﻮﺩ "ﻟﻠﺸﺒﺎﺏ ،"ﺑﻞ ﻫﻨﺎﻙ ﺷﺒﻴﺒﺔ ﻣﻊ ﺣﻴﺎﺗﻬﻢ

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ﺍﻟﻤﻠﻤﻮﺳﺔ .ﻓﻲ ﻋﺎﻟﻢ ﺍﻟﻴﻮﻡ ،ﺍﻟﻤﻠﻲﺀ ﺑﺎﻟﺘﻘﺪّﻡ ،ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻔﻮﺱ ﺗﺘﻌﺮّﺽ ﻟﻠﻤﻌﺎﻧﺎﺓ ﻭﺍﻟﺘﻼﻋﺐ.

ﺷﺒﻴﺒﺔ ﻋﺎﻟﻢ ﻓﻲ ﺃﺯﻣﺔ

ﻟﻘﺪ ﺃﺷﺎﺭ ﺁﺑﺎﺀ ﺍﻟﺴﻴﻨﻮﺩﺱ ﺑﺄﺳﻒ ﺇﻟﻰ ﺃﻥ "ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﻳﻌﻴﺸﻮﻥ ﻓﻲ ﺳﻴﺎﻗﺎﺕ ﺍﻟﺤﺮﺏ ﻭﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺃﻧﻮﺍﻉ

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ﻻ ﺗﺤﺼﻰ ﻣﻦ ﺍﻟﻌﻨﻒ :ﺍﻟﺨﻄﻒ ،ﻭﺍﻻﺑﺘﺰﺍﺯ ،ﻭﺍﻟﺠﺮﻳﻤﺔ ﺍﻟﻤﻨﻈّﻤﺔ ،ﻭﺍﻻﺗّﺠﺎﺭ ﺑﺎﻟﺒﺸﺮ ،ﻭﺍﻟﻌﺒﻮﺩﻳّﺔ ،ﻭﺍﻻﺳﺘﻐﻼﻝ ﺍﻟﺠﻨﺴﻲ،

ﻭﺍﻏﺘﺼﺎﺑﺎﺕ ﺍﻟﺤﺮﺏ ،ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ .ﻭﻳﺠﺪ ﺷﺒﻴﺒﺔ ﺁﺧﺮﻭﻥ ،ﺑﺴﺒﺐ ﺇﻳﻤﺎﻧﻬﻢ ،ﺻﻌﻮﺑﺔ ﻓﻲ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ ﻭﻇﻴﻔﺔ ﻓﻲ ﻣﺠﺘﻤﻌﻬﻢ،

ﻭﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺃﻧﻮﺍﻉ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﺍﻻﺿﻄّﻬﺎﺩ ﻭﺣﺘﻰ ﺍﻟﻤﻮﺕ .ﻫﻨﺎﻙ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ،ﺑﺴﺒﺐ ﺍﻹﻛﺮﺍﻩ ﺃﻭ ﻋﺪﻡ ﻭﺟﻮﺩ

ﺑﺪﺍﺋﻞ ،ﻳﻜﺴﺒﻮﻥ ﻋﻴﺸﻬﻢ ﻋﺒﺮ ﺍﺭﺗﻜﺎﺏ ﺍﻟﺠﺮﺍﺋﻢ ﻭﺃﻋﻤﺎﻝ ﺍﻟﻌﻨﻒ :ﺍﻟﺠﻨﻮﺩ ﺍﻷﻃﻔﺎﻝ ،ﻭﺍﻟﻌﺼﺎﺑﺎﺕ ﺍﻟﻤﺴﻠّﺤﺔ ﻭﺍﻟﻤﺠﺮﻣﻮﻥ ،ﻭﺍﻻﺗّﺠﺎﺭ

ﺑﺎﻟﻤﺨﺪّﺭﺍﺕ ،ﻭﺍﻹﺭﻫﺎﺏ ،ﺇﻟﺦ .ﻫﺬﺍ ﺍﻟﻌﻨﻒ ﻳﺤﻄّﻢ ﺣﻴﺎﺓ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ .ﻭﻫﺬﻩ ﺍﻻﻋﺘﺪﺍﺀﺍﺕ ﻭﺍﻹﺩﻣﺎﻥ ،ﻭﺍﻟﻌﻨﻒ ﻭﺍﻻﻧﺤﺮﺍﻑ،

ﻫﻲ ﻣﻦ ﺑﻴﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﻲ ﺗﻘﻮﺩ ﺍﻟﺸﺒﻴﺒﺔ ﺇﻟﻰ ﺍﻟﺴﺠﻦ ،ﻭﻟﻬﺎ ﺗﺒﻌﺎﺗﻬﺎ ﺍﻟﺨﺎﺻّﺔ ﻓﻲ ﺑﻌﺾ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﻌﺮﻗﻴﺔ

ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ.[29]"

ﺇﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒّﺎﻥ ﻗﺪ ﺃﺩﺧﻠﻮﺍ ﻓﻲ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺎﺕ ﻭﺗﻢّ ﺍﺳﺘﻐﻼﻟﻬﻢ ﻭﺍﺳﺘﺨﺪﺍﻣﻬﻢ ﻛﻌﻠﻒ ﻟﻠﻤﺪﺍﻓﻊ ﺃﻭ ﻗﻮّﺓ ﺻﺎﺩﻣﺔ

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ﻟﺘﺪﻣﻴﺮ ﺍﻵﺧﺮﻳﻦ ﺃﻭ ﺗﺮﻭﻳﻌﻬﻢ ﺃﻭ ﺍﻟﺴﺨﺮﻳﺔ ﻣﻨﻬﻢ .ﻭﺍﻷﺳﻮﺃ ﻣﻦ ﺫﻟﻚ ،ﻫﻮ ﺃﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻨﻬﻢ ﻳﺼﺒﺤﻮﻥ ﺃﻧﺎﻧﻴﻴﻦ ،ﻣﻌﺎﺩﻳﻦ ﻭﺣﺬﺭﻳﻦ

ﻣﻦ ﺍﻵﺧﺮﻳﻦ .ﻭﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ،ﻳﺼﺒﺤﻮﻥ ﻓﺮﻳﺴﺔ ﺳﻬﻠﺔ ﻟﻼﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﻮﺣﺸﻴّﺔ ﻭﺍﻟﻤﺪﻣّﺮﺓ ﺍﻟﺘﻲ ﺗﺼﻨﻌﻬﺎ ﻣﺠﻤﻮﻋﺎﺕ ﺳﻴﺎﺳﻴﺔ

ﺃﻭ ﻗﻮﻯ ﺍﻗﺘﺼﺎﺩﻳﺔ.

ﻭﺍﻷﻛﺜﺮ ﻋﺪﺩﺍ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﻫﻢ "ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﺘﻬﻤﻴﺶ ﻭﺍﻻﺳﺘﺒﻌﺎﺩ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻷﺳﺒﺎﺏ ﺩﻳﻨﻴﺔ

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ﺃﻭ ﻋﺮﻗﻴﺔ ﺃﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ .ﻟﻨﺬﻛﺮ ﻣﺤﻨﺔ ﺍﻟﻔﺘﻴﺎﺕ ﻭﺍﻟﻤﺮﺍﻫﻘﺎﺕ ﺍﻟﺤﻮﺍﻣﻞ ،ﻭﻭﺑﺎﺀ ﺍﻹﺟﻬﺎﺽ ،ﻓﻀﻠًﺎ ﻋﻦ ﺍﻧﺘﺸﺎﺭ ﻓﻴﺮﻭﺱ ﻧﻘﺺ

ﺍﻟﻤﻨﺎﻋﺔ ﺍﻟﺒﺸﺮﻳﺔ ،ﻭﺃﺷﻜﺎﻝ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﺍﻹﺩﻣﺎﻥ )ﺍﻟﻤﺨﺪّﺭﺍﺕ ،ﻟﻌﺐ ﺍﻟﻘﻤﺎﺭ ،ﻭﺍﻟﻤﻮﺍﺩ ﺍﻹﺑﺎﺣﻴﺔ ،ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ .(ﻭﺃﻭﺿﺎﻉ ﺃﻃﻔﺎﻝ

ﺍﻟﺸﻮﺍﺭﻉ ﻭﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ﻟﻴﺲ ﻟﺪﻳﻬﻢ ﻣﻨﺰﻝ ﺃﻭ ﺃﺳﺮﺓ ﺃﻭ ﻣﻮﺍﺭﺩ ﺍﻗﺘﺼﺎﺩﻳﺔ .[30]"ﻭﻋﻨﺪﻣﺎ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺎﺀ ،ﺗﺼﺒﺢ ﺣﺎﻻﺕ

ﺍﻟﺘﻬﻤﻴﺶ ﻫﺬﻩ ﻣﺆﻟﻤﺔ ﻭﺻﻌﺒﺔ ﺑﺸﻜﻞ ﻣﻀﺎﻋﻒ.

ﻻ ﻧﻘﺪﺭ ﺃﻥ ﻧﻜﻮﻥ ﻛﻨﻴﺴﺔ ﻻ ﺗﺒﻜﻲ ﺇﺯﺍﺀ ﻣﺄﺳﺎﺓ ﺃﺑﻨﺎﺋﻬﺎ ﺍﻟﺼﻐﺎﺭ ﻫﺬﻩ .ﻭﻋﻠﻴﻨﺎ ﺃﻻ ﻧﻌﺘﺎﺩ ﻋﻠﻰ ﺫﻟﻚ ،ﻷﻥ ﻣﻦ ﻻ ﻳﻌﺮﻑ

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ﻛﻴﻒ ﻳﺒﻜﻲ ﻟﻴﺲ ﺑﺄﻡ .ٍّﻧﺮﻳﺪ ﺃﻥ ﻧﺒﻜﻲ ﺣﺘﻰ ﻳﻜﻮﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺃﻳﻀًﺎ ﺃﻛﺜﺮ ﺃﻣﻮﻣﺔ ،ﻛﻴﻤﺎ ﻳﺘﻌﻠّﻢ ﺃﻥ ﻳﻠﺪ ﺑﺪﻝ ﺃﻥ ﻳﻘﺘﻞ ،ﻛﻴﻤﺎ ﻳﻜﻮﻥ

ﻭﻋﺪًﺍ ﺑﺎﻟﺤﻴﺎﺓ .ﻧﺒﻜﻲ ﻋﻨﺪﻣﺎ ﻧﺘﺬﻛّﺮ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﻣﻦ ﺍﻟﺒﺆﺱ ﻭﺍﻟﻌﻨﻒ ،ﻭﻧﻄﻠﺐ ﻣﻦ ﺍﻟﻤﺠﺘﻤﻊ ﺃﻥ ﻳﺘﻌﻠّﻢ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣًّﺎ

ﻣﺘﻌﺎﻃﻔﺔ .ﺇﻥ ﻫﺬﺍ ﺍﻷﻟﻢ ﻻ ﻳﺮﺣﻞ ،ﺑﻞ ﻳﺴﻴﺮ ﻣﻌﻨﺎ ،ﻷﻧﻪ ﻻ ﻳﻤﻜﻦ ﺇﺧﻔﺎﺀ ﺍﻟﺤﻘﻴﻘﺔ .ﻭﺃﺳﻮﺃ ﺷﻲﺀ ﻳﻤﻜﻨﻨﺎ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﻫﻮ ﺗﺒﻨّﻲ

ﻭﺻﻔﺔ ﺍﻟﺮﻭﺡ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﻟﺘﻲ ﺗﻘﻀﻲ ﺑﺘﺨﺪﻳﺮ ﺍﻟﺸﺒﻴﺒﺔ ﻋﺒﺮ ﺃﺧﺒﺎﺭ ﺃﺧﺮﻯ ،ﻭﻣﻠﻬﻴّﺎﺕ ﺃﺧﺮﻯ ،ﻭﺗﻔﺎﻫﺎﺕ.

ﺭﺑﻤﺎ "ﻻ ﻧﻌﺮﻑ ،ﻧﺤﻦ ﺍﻟﺬﻳﻦ ﻧﻌﻴﺶ ﺣﻴﺎﺓ ﺩﻭﻥ ﺍﺣﺘﻴﺎﺟﺎﺕ ﻛﺜﻴﺮﺓ ،ﻛﻴﻒ ﻧﺒﻜﻲ .ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﻮﻗﺎﺋﻊ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻻ

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ﻳﻤﻜﻦ ﺃﻥ ﻧﺮﺍﻫﺎ ﺇﻻّ ﺑﺄﻋﻴﻦٍ ﻏَﺴَﻠﺘﻬﺎ ﺍﻟﺪﻣﻮﻉ .ﺃﺩﻋﻮ ﻛﻞّ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﺃﻥ ﻳﺴﺄﻝ ﻧﻔﺴﻪ :ﻫﻞ ﺗﻌﻠّﻤﺖ ﺍﻟﺒﻜﺎﺀ؟ ﻫﻞ ﺗﻌﻠّﻤﺖ ﺃﻥ

ﺃﺑﻜﻲ ﻋﻨﺪﻣﺎ ﺃﺭﻯ ﻃﻔﻠًﺎ ﺟﺎﺋﻌًﺎ ،ﺃﻭ ﻃﻔﻠًﺎ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﺍﻟﻤﺨﺪﺭﺍﺕ ﻓﻲ ﺍﻟﺸﺎﺭﻉ ،ﺃﻭ ﻃﻔﻠًﺎ ﺑﺪﻭﻥ ﻣﻨﺰﻝ ،ﺃﻭ ﻃﻔﻠًﺎ ﻣﻬﺠﻮﺭًﺍ ،ﺃﻭ ﻃﻔﻠًﺎ

ﺗﻢّ ﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻴﻪ ،ﺃﻭ ﻃﻔﻠًﺎ ﻣﺴﺘﻌﺒﺪ ﻣﻦ ﻗﺒﻞ ﺍﻟﻤﺠﺘﻤﻊ؟ ﺃﻡ ﺃﻥ ﺩﻣﻮﻋﻲ ﻫﻲ ﺩﻣﻮﻉ ﺗﺬﻣّﺮ ﻷﻧﻨﻲ ﺃﺭﻳﺪ ﺍﻟﻤﺰﻳﺪ؟ .[31]"ﺣﺎﻭﻝ ﺃﻥ

ﺗﺘﻌﻠّﻢ ﺍﻟﺒﻜﺎﺀ ﻣﻦ ﺃﺟﻞ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﻓﻲ ﺣﺎﻟﺔ ﺃﺳﻮﺃ ﻣﻦ ﺣﺎﻟﺘﻚ .ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ ﺍﻟﺮﺣﻤﺔ ﻭﺍﻟﺘﻌﺎﻃﻒ ﺃﻳﻀًﺎ ﻋﺒﺮ

ﺍﻟﺒﻜﺎﺀ .ﺇﺫﺍ ﻟﻢ ﺗﺬﺭﻑ ﺍﻟﺪﻣﻮﻉ ،ﺃﻃﻠﺐ ﻣﻦ ﺍﻟﺮﺏّ ﺃﻥ ﻳﺠﻌﻠﻚ ﺗﺬﺭﻑ ﺍﻟﺪﻣﻮﻉ ﺑﺴﺒﺐ ﻣﻌﺎﻧﺎﺓ ﺍﻵﺧﺮﻳﻦ .ﻋﻨﺪﻣﺎ ﺗﺘﻌﻠّﻢ ﻛﻴﻒ ﺗﺒﻜﻲ،

ﻋﻨﺪﻫﺎ ﻓﻘﻂ ﺳﺘﺘﻤﻜﻦ ﻣﻦ ﺃﻥ ﺗﺼﻨﻊ ﺷﻴﺌًﺎ ﻟﻶﺧﺮﻳﻦ ﻣﻦ ﺍﻟﻘﻠﺐ.

ﺇﻥ ﺃﻟﻢ ﺑﻌﺾ ﺍﻟﺸﺒﻴﺒﺔ ﺃﺣﻴﺎﻧًﺎ ،ﻳﻜﻮﻥ ﻣﺆﻟﻤًﺎ ﻟﻠﻐﺎﻳﺔ .ﻭﻫﻮ ﺃﻟﻢ ﻻ ﻳﻤﻜﻦ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻨﻪ ﺑﺎﻟﻜﻠﻤﺎﺕ .ﺃﻟﻢ ﻳﺼﺪﻣﻨﺎ .ﻭﻟﻠﻪ

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ﻭﺣﺪﻩ ،ﻳﻘﺪﺭ ﻫﺆﻻﺀ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺑﺄﻧﻬﻢ ﻳﻌﺎﻧﻮﻥ ﻛﺜﻴﺮًﺍ ،ﻭﺃﻧﻬﻢ ﻳﻮﺍﺟﻬﻮﻥ ﺻﻌﻮﺑﺔ ﻓﻲ ﺍﻻﺳﺘﻤﺮﺍﺭ ،ﻭﺃﻧﻬﻢ ﻟﻢ ﻳﻌﻮﺩﻭﺍ

ﻳﺆﻣﻨﻮﻥ ﺑﺄﻱّ ﺷﺨﺺ .ﻭﻟﻜﻦ ،ﻓﻲ ﺫﺍﻙ ﺍﻟﻨﺤﻴﺐ ﺍﻟﻘﺎﺗﻢ ،ﺗﺤﻀﺮ ﻛﻠﻤﺎﺕ ﻳﺴﻮﻉ :"ﻃﻮﺑﻰ ﻟِﻠْﻤَﺤﺰُﻭﻧﻴﻦ ،ﻓﺈِﻧَّﻬﻢ ﻳُﻌَﺰَّﻭﻥ" )ﻣﺘﻰ ،5

.(4ﻫﻨﺎﻙ ﺷﺒﻴﺒﺔ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺷﻖّ ﻃﺮﻳﻘﻬﻢ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ،ﻷﻥ ﺍﻟﻮﻋﺪ ﺍﻹﻟﻬﻲّ ﺑﻠﻐﻬﻢ .ﺃﺭﺟﻮ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺩﺍﺋﻤًﺎ ﺑﺠﺎﻧﺐ ﺷﺎﺏّ

ﻳﻌﺎﻧﻲ ﺟﻤﺎﻋﺔٌ ﻣﺴﻴﺤﻴّﺔ ﺗﻘﺪﺭ ﺃﻥ ﺗﺮﺟﻊ ﺻﺪﻯ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻋﺒﺮ ﺍﻷﻋﻤﺎﻝ ،ﻭﺍﻟﻌﻨﺎﻕ ﻭﺍﻟﻤﺴﺎﻋﺪﺓ ﺍﻟﻤﻠﻤﻮﺳﺔ.

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ﺻﺤﻴﺢ ﺃﻥ ﺍﻷﻗﻮﻳﺎﺀ ﻳﻘﺪّﻣﻮﻥ ﺑﻌﺾ ﺍﻟﻤﺴﺎﻋﺪﺍﺕ ،ﻟﻜﻦ ﻏﺎﻟﺒًﺎ ﻣﺎ ﻳﻜﻮﻥ ﺛﻤﻨﻬﺎ ﺑﺎﻫﻈًﺎ .ﻭﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ

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ﺍﻟﻔﻘﻴﺮﺓ ،ﻋﺎﺩﺓ ﻣﺎ ﺗﻜﻮﻥ ﺍﻟﻤﺴﺎﻋﺪﺍﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﺘﻲ ﺗﻘﺪّﻣﻬﺎ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻟﻐﻨﻴّﺔ ﺃﻭ ﺍﻟﻮﻛﺎﻻﺕ ﺍﻟﺪﻭﻟﻴّﺔ ،ﻣﺮﺗﺒﻄﺔ ﺑﻘﺒﻮﻝ

ﺍﻗﺘﺮﺍﺣﺎﺕ ﻏﺮﺑﻴّﺔ ﺗﺘﻌﻠّﻖ ﺑﺎﻟﺠﻨﺲ ﺃﻭ ﺍﻟﺰﻭﺍﺝ ﺃﻭ ﺍﻟﺤﻴﺎﺓ ﺃﻭ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ .ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻹﻳﺪﻳﻮﻟﻮﺟﻲ ﻳﺆﺫﻱ ﺍﻟﺸﺒﻴﺒﺔ

ﺑﺸﻜﻞ ﺧﺎﺹ .ﻭﻧﺮﻯ ﻓﻲ ﺍﻟﻮﻗﺖ ﻋﻴﻨﻪ ﻛﻴﻒ ﺃﻥ ﻧﻮﻋًﺎ ﻣﻌﻴّﻨًﺎ ﻣﻦ ﺍﻹﻋﻼﻧﺎﺕ ﻳﻌﻠّﻢ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻻ ﻳﺸﺒﻌﻮﺍ ﺃﺑﺪًﺍ ﻭﻳﺴﺎﻫﻢ ﻓﻲ ﺛﻘﺎﻓﺔ

ﺍﻟﻬﺪﺭ ،ﺣﻴﺚ ﻳﺘﺤﻮّﻝ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻧﻔﺴﻬﻢ ﺇﻟﻰ ﻣﻮﺍﺩ ﻟﻠﻬﺪﺭ.

ﺇﻥ ﺛﻘﺎﻓﺘﻨﺎ ﺍﻟﺤﺎﻟﻴﺔ ﺗﻘﺪّﻡ ﻧﻤﻮﺫﺟًﺎ ﻋﻦ ﺍﻟﺸﺨﺺ ﻳﺮﺗﺒﻂ ﺑﺸﻜﻞ ﻛﺒﻴﺮ ﺑﺼﻮﺭﺓ ﺍﻟﺸﺒﺎﺏ .ﻓﺎﻟﺸﺨﺺ ﺍﻟﺠﻤﻴﻞ ﻫﻮ ﺍﻟﺬﻱ

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ﻳﺒﺪﻭ ﺷﺎﺑّﺎ ،ﻭﺍﻟﺬﻱ ﻳﺨﻀﻊ ﻟﻌﻼﺟﺎﺕ ﺗﺨﻔﻲ ﺁﺛﺎﺭ ﺍﻟﺰﻣﻦ .ﻛﻤﺎ ﺃﻥ ﺍﻷﺟﺴﺎﺩ ﺍﻟﺸﺎﺑﺔ ﺗﺴﺘﺨﺪﻡ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻓﻲ ﺍﻹﻋﻼﻧﺎﺕ ﺑﻬﺪﻑ ﺑﻴﻊ

ﺍﻟﻤﻨﺘﺠﺎﺕ .ﻧﻤﻮﺫﺝ ﺍﻟﺠﻤﺎﻝ ﻫﻮ ﻧﻤﻮﺫﺝ ﺷﺎﺏ ،ّﻟﻜﻦ ﻋﻠﻴﻨﺎ ﺍﻻﻧﺘﺒﺎﻩ ،ﻷﻥ ﻫﺬﺍ ﻟﻴﺲ ﺑﻤﺪﺡ ﻟﻠﺸﺒﻴﺒﺔ .ﺇﻧﻪ ﻳﻌﻨﻲ ﻓﻘﻂ ﺃﻥ ﺍﻟﺮﺍﺷﺪﻳﻦ

ﻳﺮﻳﺪﻭﻥ ﺳﻠﺐ ﺍﻟﺸﺒﺎﺏ ﻷﻧﻔﺴﻬﻢ ،ﻭﻟﻴﺲ ﻷﻧﻬﻢ ﻳﺤﺘﺮﻣﻮﻥ ﺍﻟﺸﺒﻴﺒﺔ ﻭﻳﺤﺒّﻮﻧﻬﻢ ﻭﻳﻌﺘﻨﻮﻥ ﺑﻬﻢ.

ﺇﻥ ﺑﻌﺾ ﺍﻟﺸﺒﻴﺒﺔ "ﻳﺠﺪﻭﻥ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻷﺳﺮﻳﺔ ﻗﻤﻌﻴﺔ ﻭﻳﻬﺮﺑﻮﻥ ﻣﻨﻬﺎ ﺗﺤﺖ ﺣﺎﻓﺰ ﺛﻘﺎﻓﺔ ﺍﻟﻌﻮﻟﻤﺔ ﺍﻟﺘﻲ ﺗﺤﺮﻣﻬﻢ

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ﺃﺣﻴﺎﻧﺎ ﻣﻦ ﻧﻘﺎﻁ ﻣﺮﺟﻌﻴﺔ .ﻓﻲ ﺃﺟﺰﺍﺀ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﻌﺎﻟﻢ ،ﻫﻨﺎﻙ ﺃﻛﺜﺮ ﻣﻦ ﺻﺮﺍﻉ ﺑﻴﻦ ﺍﻷﺟﻴﺎﻝ ﻳﻔﺼﻞ ﺍﻟﺸﺒﻴﺒﺔ ﻋﻦ ﺍﻟﺒﺎﻟﻐﻴﻦ،

ﻫﻨﺎﻙ ﻏﺮﺑﺔ ﻣﺘﺒﺎﺩﻟﺔ .ﻭﻳﻔﺸﻞ ﺍﻟﻜﺒﺎﺭ ﺃﺣﻴﺎﻧًﺎ ﻓﻲ ﻧﻘﻞ ﺍﻟﻘﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﺤﻴﺎﺓ ،ﺃﻭ ﺣﺘﻰ ﺃﻧﻬﻢ ﻻ ﻳﺤﺎﻭﻟﻮﻥ ،ﺑﻞ ﻳﺘﺒﻨّﻮﻥ ﻧﻤﻂ

ﺍﻟﺸﺒﻴﺒﺔ ،ﻓﻴﻘﻠﺒﻮﻥ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﺍﻷﺟﻴﺎﻝ .ﻭﺑﺎﻟﺘﺎﻟﻲ ،ﻓﺈﻥ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﺍﻟﺸﺒﻴﺒﺔ ﻭﺍﻟﺒﺎﻟﻐﻴﻦ ﺗﻜﺎﺩ ﺗﺒﻘﻰ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻮﻯ ﺍﻟﻌﺎﻃﻔﻲ،

ﻏﺎﻓﻠﺔ ﻋﻦ ﺟﻮﺍﻧﺒﻬﺎ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ .[32]"ﻛﻢ ﺃﻥ ﻫﺬﺍ ﻣﻀﺮّ ﺑﺎﻟﺸﺒﻴﺒﺔ ،ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻟﺒﻌﺾ ﻻ ﻳﻼﺣﻆ ﺫﻟﻚ! ﺇﻥ

ﺍﻟﺸﺒﻴﺒﺔ ﺃﻧﻔﺴﻬﻢ ﻗﺪ ﺟﻌﻠﻮﻧﺎ ﻧﻼﺣﻆ ﻛﻢ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺠﻌﻞ ﻣﻦ ﺍﻟﺼﻌﺐ ﺟﺪًّﺍ ﻧﻘﻞ ﺍﻹﻳﻤﺎﻥ "ﻓﻲ ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﺣﻴﺚ ﻻ ﺗﻮﺟﺪ

ﺣﺮّﻳﺔ ﺍﻟﺘﻌﺒﻴﺮ ،ﻭﺣﻴﺚ ﻳُﻤﻨﻌﻮﻥ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ.[33]"

ﺭﻏﺒﺎﺕ ،ﺟﺮﺍﺡ ﻭﺗﺴﺎﺅﻻﺕ

ﻳﺪﺭﻙ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻥ ﺍﻟﺠﺴﺪ ﻭﺍﻟﺠﻨﺲ ﻟﻬﻤﺎ ﺃﻫﻤّﻴﺔ ﺃﺳﺎﺳﻴﺔ ﻓﻲ ﺣﻴﺎﺗﻬﻤﺎ ﻭﻓﻲ ﻣﺴﻴﺮﺓ ﻧﻤﻮّ ﻫﻮﻳﺘﻬﻢ .ﻭﻣﻊ ﺫﻟﻚ ،ﻓﻲ

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ﻋﺎﻟﻢ ﻳﺸﺪﺩ ﺑﺸﻜﻞ ﻣﻔﺮﻁ ﻋﻠﻰ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺠﻨﺴﻴﺔ ،ﻣﻦ ﺍﻟﺼﻌﺐ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﻋﻼﻗﺔ ﺟﻴﺪﺓ ﻣﻊ ﺟﺴﺪﻩ ﻭﺍﻟﻌﻴﺶ ﺑﻬﺪﻭﺀ ﻓﻲ

ﻋﻼﻗﺎﺕ ﻋﺎﻃﻔﻴﺔ .ﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﻭﻷﺳﺒﺎﺏ ﺃﺧﺮﻯ ،ﻏﺎﻟﺒًﺎ ﻣﺎ ﺗﻜﻮﻥ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﺠﻨﺴﻴﺔ ﻣﺼﺪﺭ "ﺳﻮﺀ ﻓﻬﻢٍ ﻭﺑﻌﺪٍ ﻋﻦ

ﺍﻟﻜﻨﻴﺴﺔ ،ﺣﻴﺚ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻛﻤﻜﺎﻥ ﻟﻠﺤﻜﻢ ﻭﺍﻹﺩﺍﻧﺔ ."ﻓﻲ ﺍﻟﻮﻗﺖ ﻋﻴﻨﻪ ،ﻳﻌﺒّﺮ ﺍﻟﺸﺒﻴﺒﺔ ﻋﻦ "ﺭﻏﺒﺔ ﺻﺮﻳﺤﺔ ﻓﻲ ﻣﻨﺎﻗﺸﺔ ﺍﻷﺳﺌﻠﺔ

ﺍﻟﻤﺘﻌﻠّﻘﺔ ﺑﻔﺮﻕ ﺍﻟﻬﻮﻳّﺔ ﺑﻴﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ،ﻭﺍﻟﺘﺒﺎﺩﻟﻴﺔ ﺑﻴﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ،ﻭﺍﻟﻤﺜﻠﻴﺔ ﺍﻟﺠﻨﺴﻴﺔ.[34]"

ﺇﻥ ﺗﻄﻮّﺭ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎﺕ ﺍﻟﻄﺒّﻴﺔ ﺍﻟﺤﻴﻮﻳّﺔ ﻓﻲ ﻋﺼﺮﻧﺎ ،"ﻗﺪ ﺃﺛّﺮ ﺑﻘﻮّﺓ ﻋﻠﻰ ﺍﻟﻤﻔﺎﻫﻴﻢ ﺣﻮﻝ ﺍﻟﺠﺴﻢ ،ﻣﻤﺎ

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ﺃﺩّﻯ ﺇﻟﻰ ﻓﻜﺮﺓ ﺃﻧﻪ ﻗﺎﺑﻞ ﻟﻠﺘﻌﺪﻳﻞ ﺩﻭﻥ ﺣﺪﻭﺩ .ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺪﺧّﻞ ﻓﻲ ﺍﻟﺤﻤﺾ ﺍﻟﻨﻮﻭﻱ ،ﻭﺇﻣﻜﺎﻧﻴﺔ ﺇﺩﺧﺎﻝ ﻋﻨﺎﺻﺮ

ﺍﺻﻄﻨﺎﻋﻴﺔ ﻓﻲ ﺍﻟﻜﺎﺋﻨﺎﺕ (cyborgs)ﻭﺗﻄﻮﻳﺮ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺼﺒﻴﺔ ،ﺗﺸﻜّﻞ ﻣﻮﺭﺩًﺍ ﻋﻈﻴﻤًﺎ ،ﻭﻟﻜﻨﻬﺎ ﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺗﻄﺮﺡ ﺃﺳﺌﻠﺔ

ﺃﻧﺜﺮﻭﺑﻮﻟﻮﺟﻴﺔ ﻭﺃﺧﻼﻗﻴﺔ .[35]"ﻭﻳﻤﻜﻦ ﺃﻥ ﺗﺠﻌﻠﻨﺎ ﻧﻨﺴﻰ ﺃﻥ ﺍﻟﺤﻴﺎﺓ ﻫﻲ ﻫﺒﺔ ،ﻭﺃﻧﻨﺎ ﻣﺨﻠﻮﻗﺎﺕ ﻣﺤﺪﻭﺩﺓ ،ﻭﺃﻧﻪ ﻳﻤﻜﻦ ﺍﺳﺘﻐﻼﻟﻨﺎ

ﺑﻜﻞّ ﺳﻬﻮﻟﺔ ﻣﻦ ﻗﺒﻞ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻤﻠﻜﻮﻥ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ .[36]"ﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ ،ﻓﻲ ﺑﻌﺾ ﺳﻴﺎﻗﺎﺕ ﺍﻟﺸﺒﻴﺒﺔ ،ﻫﻨﺎﻙ

ﺍﻧﺘﺸﺎﺭ ﻣﺘﺰﺍﻳﺪ ﻟﻼﻧﺠﺬﺍﺏ ﻧﺤﻮ ﺍﻟﻤﺨﺎﻃﺮﺓ ﻛﻮﺳﻴﻠﺔ ﻻﺳﺘﻜﺸﺎﻑ ﺍﻟﺬﺍﺕ ،ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻹﺛﺎﺭﺓ ﻭﻋﻦ ﺍﻛﺘﺴﺎﺏ ﺍﻻﻫﺘﻤﺎﻡ [...]ﻫﺬﻩ

ﺍﻟﺤﻘﺎﺋﻖ ،ﺍﻟﺘﻲ ﺗﺘﻌﺮّﺽ ﻟﻬﺎ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻨﺎﺷﺌﺔ ،ﺗﺸﻜّﻞ ﻋﻘﺒﺔ ﻟﻌﻤﻠﻴﺔ ﻧﻀﺞٍ ﻫﺎﺩﺉ.[37]"

ﻳﻌﺎﻧﻲ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻳﻀًﺎ ﻣﻦ ﻧﻜﺴﺎﺕ ﻭﺧﻴﺒﺎﺕ ﺃﻣﻞ ﻭﺫﻛﺮﻳﺎﺕ ﻣﺆﻟﻤﺔ ﻟﻠﻐﺎﻳﺔ .ﻭﻏﺎﻟﺒًﺎ ﻣﺎ ﺗﻜﻮﻥ "ﺟﺮﺍﺡ ﺍﻟﻔﺸﻞ ﻓﻲ

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ﺗﺎﺭﻳﺨﻬﻢ ﺍﻟﺨﺎﺹ ،ﻭﺍﻟﺮﻏﺒﺎﺕ ﺍﻟﻤﺤﺒﻄﺔ ،ﻭﺗﺠﺎﺭﺏ ﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﻟﻈﻠﻢ ،ﻭﺍﻟﺸﻌﻮﺭ ﺑﺄﻧﻬﻢ ﻏﻴﺮ ﻣﺤﺒﻮﺑﻴﻦ ﻭﻏﻴﺮ ﻣﻘﺒﻮﻟﻴﻦ ."ﺛﻢ ﻫﻨﺎﻙ

ﺃﻳﻀًﺎ "ﺟﺮﻭﺡ ﺃﺧﻼﻗﻴّﺔ ،ﻭﻋﺐﺀ ﺃﺧﻄﺎﺀ ﺍﻟﻤﺎﺿﻲ ،ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺬﻧﺐ ﻻﺭﺗﻜﺎﺏ ﺍﻷﺧﻄﺎﺀ .[38]"ﻳﺴﻮﻉ ﻳﺤﻀﺮ ﻭﺳﻂ ﺻﻠﺒﺎﻥ

ﺍﻟﺸﺒﻴﺒﺔ ﻫﺬﻩ؛ ﻛﻲ ﻳﻘﺪّﻡ ﻟﻬﻢ ﺻﺪﺍﻗﺘﻪ ،ﻭﻋﺰﺍﺀﻩ ،ﻭﺭﻓﻘﺘﻪ ﺍﻟﺸﺎﻓﻴﺔ .ﻭﺗﺮﻳﺪ ﺍﻟﻜﻨﻴﺴﺔ ﺃﻥ ﺗﻜﻮﻥ ﺃﺩﺍﺓ ﻳﺴﻮﻉ ﻓﻲ ﻣﺴﻴﺮﺓ ﺍﻟﺸﻔﺎﺀ

ﺍﻟﺪﺍﺧﻠﻲّ ﻫﺬﻩ ﻭﺳﻼﻣﺔ ﺍﻟﻘﻠﺐ.

ﻧﺮﻯ ﻓﻲ ﺑﻌﺾ ﺍﻟﺸﺒﻴﺒﺔ ﺗﻮﻗًﺎ ﻟﻠﻪ ،ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺰﺍﻝ ﻏﺎﻣﻀًﺎ ﻭﺑﻌﻴﺪًﺍ ﻋﻦ ﻣﻌﺮﻓﺔ ﺇﻟﻪ ﺍﻟﻮﺣﻲ .ﻭﻧﻠﻤﺢ ﻋﻨﺪ ﺁﺧﺮﻳﻦ

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ﺣﻠﻤًﺎ ﺑﺎﻷﺧﻮّﺓ ﺍﻟﺒﺸﺮﻳﺔ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﺎﻷﻣﺮ ﺍﻟﻴﺴﻴﺮ .ﻛﺜﻴﺮﻭﻥ ﻟﺪﻳﻬﻢ ﺭﻏﺒﺔ ﺣﻘﻴﻘﻴّﺔ ﻓﻲ ﺗﻄﻮﻳﺮ ﻣﻮﺍﻫﺒﻬﻢ ﻣﻦ ﺃﺟﻞ ﺗﻘﺪﻳﻢ ﺷﻲﺀ

ﻟﻌﺎﻟﻤﻨﺎ .ﻭﻧﺮﻯ ﻓﻲ ﺑﻌﻀﻬﻢ ،ﺣﺴﺎﺳﻴّﺔ ﻓﻨّﻴﺔ ﺧﺎﺻّﺔ ،ﺃﻭ ﺷﻮﻕ ﺇﻟﻰ ﺍﻻﻧﺴﺠﺎﻡ ﻣﻊ ﺍﻟﻄﺒﻴﻌﺔ .ﻭﻫﻨﺎﻙ ﻓﻲ ﺣﺎﻻﺕ ﺃﺧﺮﻯ ،ﺭﺑّﻤﺎ،

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ﺣﺎﺟﺔ ﻛﺒﻴﺮﺓ ﻟﻠﺘﻮﺍﺻﻞ .ﻭﻧﺠﺪ ﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻨﻬﻢ ،ﺭﻏﺒﺔ ﻋﻤﻴﻘﺔ ﻓﻲ ﻋﻴﺶ ﺣﻴﺎﺓ ﻣﺨﺘﻠﻔﺔ .ﺇﻧﻬﺎ ﻧﻘﺎﻁ ﺍﻧﻄﻼﻕ ﺣﻘﻴﻘﻴّﺔ ،ﻭﺃﻟﻴﺎﻑ

ﺩﺍﺧﻠﻴﺔ ﺗﻨﺘﻈﺮ ﺑﺎﻧﻔﺘﺎﺡ ﻛﻠﻤﺔَ ﺗﺤﻔﻴﺰٍ ﻭﻧﻮﺭ ﻭﺗﺸﺠﻴﻊ.

ﻟﻘﺪ ﺗﻨﺎﻭﻝ ﺍﻟﺴﻴﻨﻮﺩﺱ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻴﻊ ﺫﺍﺕ ﺃﻫﻤّﻴﺔ ﻗﺼﻮﻯ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺨﺼﻮﺹ .ﻭﺃﻭﺩّ ﺃﻥ ﺍﻗﺘﺒﺲ ﺍﺳﺘﻨﺘﺎﺟﺎﺗﻬﺎ

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ﺣﺮﻓﻴًّﺎ ،ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻬﺎ ﺗﺪﻋﻮ ﺇﻟﻰ ﻗﺪﺭ ﺃﻛﺒﺮ ﻣﻦ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺇﻟﻰ ﺗﻄﻮﻳﺮ ﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺃﻛﺜﺮ ﻣﻼﺀﻣﺔ ﻭﻓﻌﺎﻟﻴّﺔ.

ﺍﻟﺒﻴﺌﺔ ﺍﻟﺮﻗﻤﻴﺔ

"ﺇﻥ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺮﻗﻤﻴّﺔ ﻫﻲ ﺳﻤﺔ ﻣﻦ ﺳﻤﺎﺕ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻤﻌﺎﺻﺮ .ﻭﻫﻲ ﺗﻐﻤﺮ ﻗﻄﺎﻋﺎﺕ ﻭﺍﺳﻌﺔ ﻣﻦ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﻄﺮﻳﻘﺔ

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ﻋﺎﺩﻳّﺔ ﻭﻣﺴﺘﻤﺮّﺓ .ﻭﻫﻲ ﻟﻴﺴﺖ ﻣﺠﺮّﺩ "ﺍﺳﺘﺨﺪﺍﻡ" ﻟﻮﺳﺎﺋﻞ ﺍﻻﺗّﺼﺎﻝ ،ﺑﻞ ﻋﻴﺶ ﻓﻲ ﺛﻘﺎﻓﺔ ﺃﺻﺒﺤﺖ ﺑﻤﻌﻈﻤﻬﺎ ﺭﻗﻤﻴّﺔ ،ﻭﻫﻲ

ﺗﺆﺛّﺮ ﺑﺸﻜﻞ ﻋﻤﻴﻖ ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ،ﻭﻋﻠﻰ ﻓﻬﻤﻨﺎ ﺍﻟﺬﺍﺗﻲ ،ّﻭﻓﻬﻤﻨﺎ ﻟﻶﺧﺮﻳﻦ ﻭﻟﻠﻌﺎﻟﻢ ،ﻭﻃﺮﻳﻘﺘﻨﺎ ﺑﺎﻟﺘﻮﺍﺻﻞ

ﻭﺍﻟﺘﻌﻠﻢ ﻭﺍﻻﺳﺘﻌﻼﻡ ﻭﺍﻟﺪﺧﻮﻝ ﻓﻲ ﻋﻼﻗﺔ ﻣﻊ ﺍﻵﺧﺮﻳﻦ .ﺇﻧﻬﺎ ﻣﻘﺎﺭﺑﺔ ﻟﻠﻮﺍﻗﻊ ﺗﻌﻄﻲ ﺍﻷﻭﻟﻮﻳّﺔ ﻟﻠﺼﻮﺭ ﻗﺒﻞ ﺍﻻﺻﻐﺎﺀ ﻭﺍﻟﻘﺮﺍﺀﺓ،

ﻭﺃﺛّﺮﺕ ﻓﻲ ﻃﺮﻳﻘﺔ ﺗﻌﻠّﻢ ﺍﻟﻨﺎﺱ ﻭﺗﻨﻤﻴﺔ ﺣﺴّﻬﻢ ﺍﻟﻨﻘﺪﻱ.[39]"

ﻟﻘﺪ ﺧﻠﻖ ﺍﻹﻧﺘﺮﻧﺖ ﻭﺍﻟﺸﺒﻜﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻃﺮﻳﻘﺔ ﺟﺪﻳﺪﺓ ﻟﻠﺘﻮﺍﺻﻞ ﻭﻟﺨﻠﻖ ﺍﻟﺮﻭﺍﺑﻂ ،ﻭﻫﻲ "ﺳﺎﺣﺔ ﻋﺎﻣّﺔ ﺣﻴﺚ

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ﻳﻘﻀﻲ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﻭﻗﺘﻬﻢ ﻭﻳﻠﺘﻘﻮﻥ ﺑﺴﻬﻮﻟﺔ ﻣﻊ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ،ﺣﺘﻰ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻟﺠﻤﻴﻌﻬﻢ ﺇﻣﻜﺎﻧﻴّﺔ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻴﻬﺎ

ﺑﻄﺮﻳﻘﺔ ﻣﺘﺴﺎﻭﻳﺔ ،ﺧﺎﺻّﺔ ﻓﻲ ﺑﻌﺾ ﻣﻨﺎﻃﻖ ﺍﻟﻌﺎﻟﻢ .ﻭﻫﻲ ﺗﻮﻓّﺮ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ،ﻓﺮﺻﺔ ﺍﺳﺘﺜﻨﺎﺋﻴﺔ ﻟﻠﺤﻮﺍﺭ ﻭﺍﻟﻠﻘﺎﺀ

ﻭﺍﻟﺘﺒﺎﺩﻝ ﺑﻴﻦ ﺍﻷﺷﺨﺎﺹ ،ﻓﻀﻠًﺎ ﻋﻦ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﻭﺍﻟﻤﻌﺮﻓﺔ .ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ،ﻳﺸﻜّﻞ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺮﻗﻤﻲ ﺇﻃﺎﺭ

ﻣﺸﺎﺭﻛﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ-ﺳﻴﺎﺳﻴﺔ ﻭﻣﻮﺍﻃﻨﺔ ﻧﺎﺷﻄﺔ ،ﻭﻳﻤﻜﻨﻪ ﺗﺴﻬﻴﻞ ﺗﺪﺍﻭﻝ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﺍﻟﻤﺴﺘﻘﻠّﺔ ﺍﻟﺘﻲ ﺗﻮﻓّﺮ ﺣﻤﺎﻳﺔ ﻓﻌّﺎﻟﺔ ﻷﻛﺜﺮ

ﺍﻟﻔﺌﺎﺕ ﺿﻌﻔًﺎ ،ﻭﺗﺴﻠّﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﻧﺘﻬﺎﻙ ﺣﻘﻮﻗﻬﻢ .ﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ،ﺗﻤﺜّﻞ ﺷﺒﻜﺎﺕ ﺍﻹﻧﺘﺮﻧﺖ ﻭﺍﻟﺸﺒﻜﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ

ﻣﻜﺎﻧًﺎ ﻻ ﻏﻨﻰ ﻋﻨﻪ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﺸﺒﻴﺒﺔ ﻭﺇﺷﺮﺍﻛﻬﻢ ،ﺣﺘﻰ ﻓﻲ ﺍﻟﻤﺒﺎﺩﺭﺍﺕ ﻭﺍﻷﻧﺸﻄﺔ ﺍﻟﺮﻋﻮﻳﺔ.[40]"

ﻭﻟﻜﻦ ،ﻛﻲ ﻧﻔﻬﻢ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻛﻜﻞ ،ّﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﺮّ ﺑﺄﻥ ﻟﻬﺎ ﻧﺼﻴﺒﻬﺎ ﻣﻦ ﺍﻟﻘﻴﻮﺩ ﻭﺃﻭﺟﻪ ﺍﻟﻘﺼﻮﺭ ،ﻋﻠﻰ ﻏﺮﺍﺭ ﻛﻞّ

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ﻭﺍﻗﻊ ﺇﻧﺴﺎﻧﻲ .ﻣﻦ ﻏﻴﺮ ﺍﻟﺴﻠﻴﻢ ﺃﻥ ﻧﺨﻠﻂ ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﻣﺠﺮّﺩ ﺍﻻﺗّﺼﺎﻝ ﺍﻻﻓﺘﺮﺍﺿﻲ .ﻓﻲ ﺍﻟﻮﺍﻗﻊ ،"ﺇﻥ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺮﻗﻤﻴﺔ ﻫﻲ ﺃﻳﻀًﺎ

ﺃﺭﺽ ﺍﻟﻌﺰﻟﺔ ﻭﺍﻟﺘﻼﻋﺐ ﻭﺍﻻﺳﺘﻐﻼﻝ ﻭﺍﻟﻌﻨﻒ ،ﻭﺻﻮﻟًﺎ ﺇﻟﻰ ﺣﺎﻟﺔ "ﺍﻟﺸﺒﻜﺔ ﺍﻟﺴﻮﺩﺍﺀ" ﺍﻟﻘﺼﻮﻯ ."ﻳﻤﻜﻦ ﻟﻮﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ

ﺍﻟﺮﻗﻤﻴﺔ ﺃﻥ ﺗﻌﺮّﺽ ﺍﻟﻨﺎﺱ ﻟﺨﻄﺮ ﺍﻹﺩﻣﺎﻥ ﻭﺍﻟﻌﺰﻟﺔ ﻭﻓﻘﺪﺍﻥ ﺍﻻﺗّﺼﺎﻝ ﺗﺪﺭﻳﺠﻴًّﺎ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻤﻠﻤﻮﺱ ،ﻣﻤﺎ ﻳﻌﻮﻕ ﺗﻄﻮﻳﺮ

ﻋﻼﻗﺎﺕ ﺷﺨﺼﻴّﺔ ﺣﻘﻴﻘﻴﺔ .ﻭﺗﻨﺘﺸﺮ ﺃﺷﻜﺎﻝ ﺟﺪﻳﺪﺓ ﻣﻦ ﺍﻟﻌﻨﻒ ﻋﺒﺮ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ :ﺍﻟﺒﻠﻄﺠﺔ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﻋﻠﻰ

ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ .ﺷﺒﻜﺔ ﺍﻹﻧﺘﺮﻧﺖ ﺃﻳﻀًﺎ ﻫﻲ ﻗﻨﺎﺓ ﻟﻨﺸﺮ ﺍﻟﻤﻮﺍﺩ ﺍﻹﺑﺎﺣﻴﺔ ﻭﺍﺳﺘﻐﻼﻝ ﺍﻷﺷﺨﺎﺹ ،ﻷﻏﺮﺍﺽ ﺟﻨﺴﻴﺔ ﺃﻭ ﻣﻦ ﺧﻼﻝ

ﻟﻌﺐ ﺍﻟﻘﻤﺎﺭ.[41]"

ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻨﺴﻰ ﺃﻥ "ﻫﻨﺎﻙ ﻣﺼﺎﻟﺢ ﺍﻗﺘﺼﺎﺩﻳﺔ ﺿﺨﻤﺔ ﺗﻌﻤﻞ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺮﻗﻤﻲ ،ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﻣﻤﺎﺭﺳﺔ

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ﺃﺷﻜﺎﻝ ﻣﻦ ﺍﻟﺴﻴﻄﺮﺓ ﺑﻄﺮﻳﻘﺔ ﻣﺨﻔﻴّﺔ ﻭﺗﺪﻣﻴﺮﻳّﺔ ،ﻭﺧﻠﻖ ﺁﻟﻴّﺎﺕ ﻟﻠﺘﻼﻋﺐ ﺑﺎﻟﻀﻤﻴﺮ ﻭﺑﺎﻟﻌﻤﻠﻴﺔ ﺍﻟﺪﻳﻤﻘﺮﺍﻃﻴﺔ .ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻲ

ﺗﻌﻤﻞ ﺑﻬﺎ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻤﻨﺼّﺎﺕ ﻏﺎﻟﺒًﺎ ﻣﺎ ﺗﺘﻮﺻّﻞ ﺇﻟﻰ ﺟﻤﻊ ﺃﺷﺨﺎﺹ ﻳﻔﻜّﺮﻭﻥ ﺑﻨﻔﺲ ﺍﻟﻄﺮﻳﻘﺔ ،ﻓﺘﻌﻮّﻕ ﺍﻟﻤﻮﺍﺟﻬﺔ ﺑﻴﻦ

ﺍﻻﺧﺘﻼﻓﺎﺕ .ﻭﻫﺬﻩ ﺍﻟﺪﻭﺍﺋﺮ ﺍﻟﻤﻐﻠﻘﺔ ﺗﺴﻬّﻞ ﺍﻧﺘﺸﺎﺭ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺰﻭّﺭﺓ ﻭﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﺍﻟﻜﺎﺫﺑﺔ ،ﻭﺇﺛﺎﺭﺓ ﺍﻟﺘﺤﻴّﺰ ﻭﺍﻟﻜﺮﺍﻫﻴﺔ .ﺃﻣّﺎ

ﺍﻧﺘﺸﺎﺭ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻤﺰﻳّﻔﺔ ﻓﻬﻮ ﺗﻌﺒﻴﺮ ﻋﻦ ﺛﻘﺎﻓﺔ ﻓﻘﺪﺕ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻟﺤﻘﻴﻘﺔ ﻭﺗُﺨﻀِﻊ ﺍﻟﺤﻘﺎﺋﻖَ ﻟﻤﺼﺎﻟﺢ ﻣﻌﻴّﻨﺔ .ﻓﺘﺘﻌﺮّﺽ ﺳﻤﻌﺔ

ﺍﻷﺷﺨﺎﺹ ﻟﻠﺨﻄﺮ ﻣﻦ ﺧﻼﻝ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻤﻮﺟﺰﺓ ﺍﻟﺘﻲ ﺗﺘﻢّ ﻋﺒﺮ ﺍﻹﻧﺘﺮﻧﺖ .ﺍﻟﻜﻨﻴﺴﺔ ﻭﺭﻋﺎﺗﻬﺎ ﻟﻴﺴﻮﺍ ﻣﻌﻔﻴّﻴﻦ ﻣﻦ ﻫﺬﻩ

ﺍﻟﻈﺎﻫﺮﺓ.[42]"

ﻓﻲ ﻭﺛﻴﻘﺔ ﺃﻋﺪّﻫﺎ ﺛﻼﺛﻤﺎﺋﺔ ﺷﺎﺏّ ﺣﻮﻝ ﺍﻟﻌﺎﻟﻢ ﻋﺸﻴّﺔ ﺍﻧﻌﻘﺎﺩ ﺍﻟﺴﻴﻨﻮﺩﺱ ،ﻳﺸﻴﺮﻭﻥ ﺇﻟﻰ ﺃﻥ ﺍﻟﻌﻼﻗﺎﺕ ﻋﺒﺮ ﺍﻹﻧﺘﺮﻧﺖ

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ﻳﻤﻜﻦ ﺃﻥ ﺗﺼﺒﺢ ﻏﻴﺮ ﺇﻧﺴﺎﻧﻴﺔ ."ﻓﺎﻟﻤﺴﺎﺣﺎﺕ ﺍﻟﺮﻗﻤﻴﺔ ﺗﻌﻤﻴﻨﺎ ﻋﻦ ﺿﻌﻒ ﺍﻵﺧﺮﻳﻦ ﻭﺗﻌﻮﻕ ﺍﻟﺘﻔﻜﻴﺮ ﺍﻟﺸﺨﺼﻲ .ﻣﺸﺎﻛﻞ ﻣﺜﻞ

ﺍﻟﻤﻮﺍﺩ ﺍﻹﺑﺎﺣﻴﺔ ﺗﺸﻮّﻩ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺎﺏّ ﻋﻦ ﺍﻟﻨﺸﺎﻁ ﺍﻟﺠﻨﺴﻲ ﻟﻺﻧﺴﺎﻥ .ﻭﺗﺨﻠﻖ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﻟﻤﺴﺘﺨﺪﻣﺔ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻭﺍﻗﻌًﺎ

ﻭﻫﻤﻴًّﺎ ﻣﻮﺍﺯﻳًﺎ ﻳﺘﺠﺎﻫﻞ ﻛﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ .[43]"ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻟﻘﺪ ﺃﺩّﻯ ﺍﻻﻧﻐﻤﺎﺱ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻻﻓﺘﺮﺍﺿﻲ ﻧﻮﻋًﺎ ﻣﻦ

"ﺍﻟﻬﺠﺮﺓ ﺍﻟﺮﻗﻤﻴﺔ ،"ﺃﻱ ﺍﻻﻧﻔﺼﺎﻝ ﻋﻦ ﺍﻷﺳﺮﺓ ،ﻭﻋﻦ ﺍﻟﻘﻴﻢ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ،ﺍﻟﺬﻱ ﻳﻘﻮﺩ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻷﺷﺨﺎﺹ ﺇﻟﻰ ﻋﺎﻟﻢ ﻣﻦ

ﺍﻟﻌﺰﻟﺔ ﻭﺇﻟﻰ "ﺍﺧﺘﺮﺍﻉ ﺫﺍﺗﻲ ،"ﻭﺻﻮﻟًﺎ ﺇﻟﻰ ﺍﻟﺸﻌﻮﺭ ﺑﻔﻘﺪﺍﻥ ﺍﻟﺠﺬﻭﺭ ﺣﺘﻰ ﻋﻨﺪﻣﺎ ﻳﺒﻘﻰ ﺟﺴﺪﻳًّﺎ ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﻧﻔﺴﻪ .ﺇﻥ ﺍﻟﺤﻴﺎﺓ

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ﺍﻟﺠﺪﻳﺪﺓ ﻭﺍﻟﺤﻴﻮﻳﺔ ﻟﻠﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ﻳﺮﻏﺒﻮﻥ ﻓﻲ ﺗﺄﻛﻴﺪ ﺷﺨﺼﻴّﺘﻬﻢ ﺍﻟﻴﻮﻡ ﺗﻮﺍﺟﻪ ﺗﺤﺪّﻳًﺎ ﺟﺪﻳﺪًﺍ :ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﻋﺎﻟﻢ ﺣﻘﻴﻘﻲ

ﻭﺍﻓﺘﺮﺍﺿﻲ ﻳﺪﺧﻠﻮﻥ ﻓﻴﻪ ﻭﺣﺪﻫﻢ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﻮﺍ ﻳﺪﺧﻠﻮﻥ ﻓﻲ ﻗﺎﺭﺓ ﻋﺎﻟﻤﻴّﺔ ﻣﺠﻬﻮﻟﺔ .ﻭﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻴﻮﻡ ﻫﻢ ﺃﻭّﻝ ﻣﻦ ﻳﻀﻄّﺮ ﺇﻟﻰ

ﺗﻄﺒﻴﻖ ﻫﺬﺍ ﺍﻟﺘﻮﻟﻴﻒ ﺑﻴﻦ ﻣﺎ ﻫﻮ ﺷﺨﺼﻲّ ﻭﻣﺎ ﻳﻤﻴّﺰ ﻛﻞّ ﺛﻘﺎﻓﺔ ﻭﻣﺎ ﻫﻮ ﻋﺎﻟﻤﻲ .ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻧﻪ ﻳﺠﺐ ﻋﻠﻴﻬﻢ ﺇﻳﺠﺎﺩ ﻃﺮﻕ

ﻟﻼﻧﺘﻘﺎﻝ ﻣﻦ ﺍﻻﺗّﺼﺎﻝ ﺍﻻﻓﺘﺮﺍﺿﻲ ﺇﻟﻰ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻟﺠﻴّﺪ ﻭﺍﻟﺴﻠﻴﻢ.

ﺍﻟﻤﻬﺎﺟﺮﻭﻥ ﻛﻨﻤﻮﺫﺝ ﻓﻲ ﻋﺼﺮﻧﺎ

ﻛﻴﻒ ﻻ ﻧﻔﻜّﺮ ﻓﻲ ﻛﻞّ ﻫﺆﻻﺀ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ﺗﻄﺎﻟﻬﻢ ﺣﺮﻛﺎﺕ ﺍﻟﻬﺠﺮﺓ؟ ﺇﻥ ﻇﺎﻫﺮﺓ ﺍﻟﻬﺠﺮﺓ ،"ﻫﻲ ﻇﺎﻫﺮﺓ ﻫﻴﻜﻠﻴﺔ

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ﻭﻟﻴﺴﺖ ﺣﺎﻟﺔ ﻃﺎﺭﺋﺔ ﻋﺎﺑﺮﺓ .ﻗﺪ ﺗﺤﺪﺙ ﺩﺍﺧﻞ ﺩﻭﻟﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﺑﻴﻦ ﺑﻠﺪﺍﻥ ﻣﺨﺘﻠﻔﺔ .ﻭﻳﺘﺮﻛّﺰ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺑﺸﻜﻞ ﺧﺎﺹ ﻋﻠﻰ

ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻬﺮﺑﻮﻥ ﻣﻦ ﺍﻟﺤﺮﻭﺏ ،ﻭﺍﻟﻌﻨﻒ ،ﻭﺍﻻﺿﻄﻬﺎﺩ ﺍﻟﺴﻴﺎﺳﻲ ﺃﻭ ﺍﻟﺪﻳﻨﻲ ،ﻭﻣﻦ ﺍﻟﻜﻮﺍﺭﺙ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺑﻤﺎ ﻓﻲ ﺫﻟﻚ ﺍﻟﻜﻮﺍﺭﺙ

ﺍﻟﻨﺎﺟﻤﺔ ﻋﻦ ﺗﻐﻴّﺮ ﺍﻟﻤﻨﺎﺥ ،ﻭﻣﻦ ﺍﻟﻔﻘﺮ ﺍﻟﻤﺪﻗﻊ :ﻛﺜﻴﺮ ﻣﻨﻬﻢ ﻫﻢ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ .ﺇﻧﻬﻢ ﻳﺒﺤﺜﻮﻥ ﺑﺸﻜﻞ ﻋﺎﻡ ،ﻋﻦ ﻓﺮﺹ ﻷﻧﻔﺴﻬﻢ

ﻭﻷﺳﺮﻫﻢ .ﻳﺤﻠﻤﻮﻥ ﺑﻤﺴﺘﻘﺒﻞ ﺃﻓﻀﻞ ﻭﻳﺮﻳﺪﻭﻥ ﺗﻬﻴﺌﺔ ﺍﻟﻈﺮﻭﻑ ﻟﺘﺤﻘﻴﻘﻪ .[44]"ﻭﻳﺬﻛّﺮﻧﺎ ﺍﻟﻤﻬﺎﺟﺮﻭﻥ "ﺑﺠﺎﻧﺐ ﺃﺳﺎﺳﻲّ ﻣﻦ

ﺇﻳﻤﺎﻧﻨﺎ ،ﺃﻱ ﺑﺄﻧﻨﺎ "ﻏُﺮَﺑﺎﺀُ ﻧُﺰَﻻﺀُ ﻓﻲ ﺍﻷَﺭﺽ" )ﻋﺐ .[45]"(13 ،11

ﺗﺠﺬﺏ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺮﺑﻴﺔ "ﻣﻬﺎﺟﺮﻳﻦ ﺁﺧﺮﻳﻦ ،ﻣﻊ ﺗﻄﻠّﻌﺎﺕ ﻏﻴﺮ ﻭﺍﻗﻌﻴّﺔ ﺃﺣﻴﺎﻧًﺎ ﺗﻌﺮﺿﻬﻢ ﻟﺨﻴﺒﺔ ﺃﻣﻞ ﻛﺒﻴﺮﺓ .ﻓﻴﺴﺘﻐﻞّ

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ﺍﻟﻤﺘّﺎﺟﺮﻭﻥ ﻋﺪﻳﻤﻮ ﺍﻟﻀﻤﻴﺮ -ﺍﻟﺬﻳﻦ ﻏﺎﻟﺒًﺎ ﻣﺎ ﻳﺮﺗﺒﻄﻮﻥ ﺑﻌﺼﺎﺑﺎﺕ ﺍﻟﻤﺨﺪّﺭﺍﺕ ﺃﻭ ﺍﻷﺳﻠﺤﺔ -ﺿﻌﻒَ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ،ﺍﻟﺬﻳﻦ ﻏﺎﻟﺒﺎً ﻣﺎ

ﻳﺘﻌﺮّﺿﻮﻥ ﻃﻮﺍﻝ ﺭﺣﻠﺘﻬﻢ ﻟﻠﻌﻨﻒ ﻭﺍﻻﺗّﺠﺎﺭ ﺑﺎﻟﺒﺸﺮ ﻭﺍﻻﻋﺘﺪﺍﺀ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺠﺴﺪﻱ ﻭﺍﻟﻤﻌﺎﻧﺎﺓ ﺍﻟﺘﻲ ﻻ ﺗﻮﺻﻒ .ﻭﺗﺠﺪﺭ ﺍﻹﺷﺎﺭﺓ

ﺇﻟﻰ ﻫﺸﺎﺷﺔ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﺍﻟﻘﺼّﺮ ﻏﻴﺮ ﺍﻟﻤﺼﺤﻮﺑﻴﻦ ﺑﺬﻭﻳﻬﻢ ،ﻭﺣﺎﻟﺔ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻀﻄّﺮﻭﻥ ﻟﻘﻀﺎﺀ ﺳﻨﻮﺍﺕ ﻃﻮﻳﻠﺔ ﻓﻲ

ﻣﺨﻴّﻤﺎﺕ ﺍﻟﻼﺟﺌﻴﻦ ﺃﻭ ﺍﻟﺬﻳﻦ ﻳﺒﻘﻮﻥ ﻋﺎﻟﻘﻴﻦ ﻟﻔﺘﺮﺓ ﻃﻮﻳﻠﺔ ﻓﻲ ﺑﻠﺪﺍﻥ ﺍﻟﻌﺒﻮﺭ ،ﻭﻏﻴﺮ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﻣﻮﺍﺻﻠﺔ ﺩﺭﺍﺳﺘﻬﻢ ﺃﻭ ﺗﻄﻮﻳﺮ

ﻣﻬﺎﺭﺍﺗﻬﻢ .ﻭﺗﺘﺴﺒّﺐ ﻇﺎﻫﺮﺓ ﺍﻟﻬﺠﺮﺓ ﻓﻲ ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻤﻀﻴﻔﺔ ،ﺑﺸﻌﻮﺭ ﺑﺎﻟﺨﻮﻑ ﻭﺍﻟﻘﻠﻖ ،ﻭﻏﺎﻟﺒًﺎ ﻣﺎ ﻳﺘﻢّ ﺇﺛﺎﺭﺗﻪ ﻭﺍﺳﺘﻐﻼﻟﻪ

ﻷﻏﺮﺍﺽ ﺳﻴﺎﺳﻴﺔ .ﻭﻫﺬﺍ ﻳﺆﺩّﻱ ﺇﻟﻰ ﺍﻧﺘﺸﺎﺭ ﻋﻘﻠﻴّﺔ ﻛﺮﺍﻫﻴﺔ ﺍﻷﺟﺎﻧﺐ ،ﻟﺪﻯ ﺃﺷﺨﺎﺹ ﻣﻨﻐﻠﻘﻴﻦ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ،ﻭﻫﺬﺍ ﻳﺤﺘﺎﺝ ﺇﻟﻰ

ﻣﻌﺎﻟﺠﺔ ﺣﺎﺳﻤﺔ.[46]"

"ﻳﻀﻄّﺮ ﺍﻟﻤﻬﺎﺟﺮﻭﻥ ﺍﻟﺸﺒّﺎﻥ ﺇﻟﻰ ﺍﻻﻧﻔﺼﺎﻝ ﻋﻦ ﺇﻃﺎﺭﻫﻢ ﺍﻷﺻﻠﻲ ،ّﻭﻏﺎﻟﺒًﺎ ﻣﺎ ﻳﺨﺘﺒﺮﻭﻥ ﻓﻘﺪﺍﻥ ﺟﺬﻭﺭﻫﻢ ﺍﻟﺜﻘﺎﻓﻴﺔ

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ﻭﺍﻟﺪﻳﻨﻴﺔ .ﻛﻤﺎ ﺃﻥ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺤﻠّﻴﺔ ﺍﻟﺘﻲ ﺗﺨﻠّﻔﻬﺎ ﻭﺭﺍﺀﻫﺎ ﺗﻌﺎﻧﻲ ﻣﻦ ﺍﻟﺘﺠﺰّﺅ ،ﺇﺫ ﺗﻔﻘﺪ ﻋﻨﺎﺻﺮﻫﺎ ﺍﻷﻛﺜﺮ ﻧﺸﺎﻃﺎ ﻭﺟﺮﺃﺓ،

ﻭﺍﻷﺳﺮ ،ﺧﺎﺻّﺔ ﻋﻨﺪﻣﺎ ﻳﻬﺎﺟﺮ ﺃﺣﺪ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺃﻭ ﻛﻼﻫﻤﺎ ،ﺗﺎﺭﻛًﺎ ﺍﻷﻃﻔﺎﻝ ﻓﻲ ﺑﻠﺪ ﺍﻟﻤﻨﺸﺄ .ﻟﻠﻜﻨﻴﺴﺔ ﺩﻭﺭ ﻣﻬﻢّ ﻛﻨﻘﻄﺔ ﻣﺮﺟﻌﻴﺔ

ﻟﻸﻋﻀﺎﺀ ﺍﻟﺸﺒﺎﺏ ﻓﻲ ﻫﺬﻩ ﺍﻟﻌﺎﺋﻼﺕ ﺍﻟﻤﻘﺴّﻤﺔ .ﻭﻣﻊ ﺫﻟﻚ ،ﻓﺈﻥ ﻗﺼﺺ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻫﻲ ﺃﻳﻀًﺎ ﻗﺼﺺ ﻟﻘﺎﺀ ﺑﻴﻦ ﺃﻓﺮﺍﺩ ﻭﺑﻴﻦ

ﺛﻘﺎﻓﺎﺕ :ﻓﺎﻟﻤﻬﺎﺟﺮﻭﻥ ﻳﺸﻜّﻠﻮﻥ ،ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠﻤﺎﻋﺎﺕ ﻭﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﺘﻲ ﻳﺄﺗﻮﻥ ﺇﻟﻴﻬﺎ ،ﻓﺮﺻﺔ ﻟﻺﺛﺮﺍﺀ ﻭﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ

ﺍﻟﻤﺘﻜﺎﻣﻠﺔ ﻟﻠﺠﻤﻴﻊ .ﻭﺗﻠﻌﺐ ﻣﺒﺎﺩﺭﺍﺕ ﺍﻟﻀﻴﺎﻓﺔ ﺍﻟﻤﺘﺼﻠﺔ ﺑﺎﻟﻜﻨﻴﺴﺔ ﺩﻭﺭًﺍ ﻣﻬﻤًّﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻤﻨﻈﻮﺭ ،ﻭﻳﻤﻜﻨﻬﺎ ﺇﻋﺎﺩﺓ ﺇﺣﻴﺎﺀ

ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺗﺤﻘﻴﻘﻬﺎ.[47]"

"ﻟﻘﺪ ﻋﺎﺵ ﺍﻟﺴﻴﻨﻮﺩﺱ ،ﻧﻈﺮًﺍ ﻷﺻﻮﻝ ﺍﻵﺑﺎﺀ ﺍﻟﻤﺘﻨﻮّﻋﺔ ،ﻟﻘﺎﺀ ﺑﻴﻦ ﻣﺨﺘﻠﻒ ﺍﻟﻤﻘﺎﺭﺑﺎﺕ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ،

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ﺧﺎﺻّﺔ ﺑﻴﻦ ﺑﻠﺪﺍﻥ ﺍﻟﻤﻐﺎﺩﺭﺓ ﻭﺑﻠﺪﺍﻥ ﺍﻟﻮﺻﻮﻝ .ﻭﺃﻋﺮﺑﺖ ﺗﻠﻚ ﺍﻟﻜﻨﺎﺋﺲ ﺃﻳﻀًﺎ ﻋﻦ ﻗﻠﻘﻬﺎ ﺍﻟﺸﺪﻳﺪ ،ﺣﻴﺚ ﻳﺸﻌﺮ ﺃﻋﻀﺎﺅﻫﺎ ﺑﺄﻧﻬﻢ

ﻣﺠﺒﺮﻭﻥ ﻋﻠﻰ ﺍﻟﻬﺮﻭﺏ ﻣﻦ ﺍﻟﺤﺮﺏ ﻭﺍﻻﺿﻄﻬﺎﺩ ﻭﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﻓﻲ ﻫﺠﺮﺍﺗﻬﻢ ﺍﻟﻘﺴﺮﻳّﺔ ﺗﻬﺪﻳﺪًﺍ ﻟﺒﻘﺎﺋﻬﻢ .ﺇﻥ ﻓﻌﻞ ﺍﺣﺘﻀﺎﻥ

ﺍﻟﻜﻨﻴﺴﺔ ﻓﻲ ﺩﺍﺧﻠﻬﺎ ﻟﻜﻞّ ﻫﺬﻩ ﺍﻟﻤﻨﻈﻮﺭﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ،ﻳﺴﻤﺢ ﻟﻬﺎ ﺑﻠﻌﺐ ﺩﻭﺭ ﻧﺒﻮﻱّ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﻓﻴﻤﺎ ﻳﺘﻌﻠّﻖ ﺑﻘﻀﻴّﺔ

ﺍﻟﻬﺠﺮﺓ .[48]"ﺃﺣﺚّ ﺍﻟﺸﺒﻴﺒﺔ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ،ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻉ ﻓﻲ ﺃﻳﺪﻱ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﻭﺿﻌﻬﻢ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﻣﻊ

ﺷﺒﻴﺒﺔ ﺁﺧﺮﻳﻦ ،ﻭﺻﻠﻮﺍ ﺣﺪﻳﺜًﺎ ﺇﻟﻰ ﺑﻠﺪﺍﻧﻬﻢ ،ﻭﻳﺸﺠّﻌﻮﻧﻬﻢ ﻋﻠﻰ ﺭﺅﻳﺘﻬﻢ ﻛﺘﻬﺪﻳﺪ ،ﻭﻛﺄﻧﻬﻢ ﻻ ﻳﺘﻤﺘّﻌﻮﻥ ﺑﻨﻔﺲ ﺍﻟﻜﺮﺍﻣﺔ ﻏﻴﺮ ﺍﻟﻘﺎﺑﻠﺔ

ﻟﻠﺘﺼﺮّﻑ ﺍﻟﺘﻲ ﻳﺘﻤﺘّﻊ ﺑﻬﺎ ﻛﻞّ ﺇﻧﺴﺎﻥ.

ﻭﺿﻊ ﺣّﺪ ﻟﺠﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻻﻋﺘﺪﺍﺀﺍﺕ

ﻟﻘﺪ ﺗﻢّ ﺣﺜّﻨﺎ ﺑﻘﻮّﺓ ﻓﻲ ﺍﻵﻭﻧﺔ ﺍﻷﺧﻴﺮﺓ ،ﻋﻠﻰ ﺍﻻﺳﺘﻤﺎﻉ ﺇﻟﻰ ﺻﺮﺧﺔ ﺿﺤﺎﻳﺎ ﻣﺨﺘﻠﻒ ﺃﻧﻮﺍﻉ ﺍﻻﻋﺘﺪﺍﺀﺍﺕ ﺍﻟﺘﻲ ﻳﺮﺗﻜﺒﻬﺎ

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ﺑﻌﺾ ﺍﻷﺳﺎﻗﻔﺔ ﻭﺍﻟﻜﻬﻨﺔ ﻭﺍﻟﺮﻫﺒﺎﻥ ﻭﺍﻟﻌﻠﻤﺎﻧﻴﻴﻦ .ﺇﻥ ﻫﺬﻩ ﺍﻟﺨﻄﺎﻳﺎ ﺗﺴﺒّﺐ ﻓﻲ ﺿﺤﺎﻳﺎﻫﺎ "ﻣﻌﺎﻧﺎﺓ ﻳﻤﻜﻦ ﺃﻥ ﺗﺪﻭﻡ ﻣﺪﻯ

ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﺘﻲ ﻻ ﻳﻤﻜﻦ ﻷﻳّﺔ ﺗﻮﺑﺔ ﺃﻥ ﺗﻌﺎﻟﺠﻬﺎ .ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻫﻲ ﻣﻨﺘﺸﺮﺓ ﺟﺪًّﺍ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺗﻄﺎﻝ ﺃﻳﻀًﺎ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺗﻤﺜّﻞ

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ﻋﻘﺒﺔ ﺧﻄﻴﺮﺓ ﺃﻣﺎﻡ ﺭﺳﺎﻟﺘﻬﺎ.[49]"

ﺻﺤﻴﺢ ﺃﻥ "ﺁﻓﺔ ﺍﻻﻋﺘﺪﺍﺀ ﺍﻟﺠﻨﺴﻲ ﻋﻠﻰ ﺍﻟﻘﺎﺻﺮﻳﻦ ،ﻟﻸﺳﻒ ،ﻫﻲ ﻇﺎﻫﺮﺓ ﻣﻨﺘﺸﺮﺓ ﺗﺎﺭﻳﺨﻴًﺎ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺜﻘﺎﻓﺎﺕ

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ﻭﺍﻟﻤﺠﺘﻤﻌﺎﺕ ،"ﻻ ﺳﻴّﻤﺎ ﺩﺍﺧﻞ ﺍﻷﺳﺮ ﻭﻓﻲ ﻣﺨﺘﻠﻒ ﺍﻟﻤﺆﺳّﺴﺎﺕ؛ ﻭﺃﺻﺒﺢ ﺍﻣﺘﺪﺍﺩﻫﺎ ﻣﻌﺮﻭﻓًﺎ ﺑﺸﻜﻞ ﺃﺳﺎﺳﻲ "ﺑﻔﻀﻞ ﺍﻟﺘﻐﻴﻴﺮﺍﺕ

ﻓﻲ ﺣﺴﺎﺳﻴّﺔ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ."ﻭﻣﻊ ﺫﻟﻚ ،ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻤﺸﻜﻠﺔ ،ﺭﻏﻢ ﻛﻮﻧﻬﺎ ﻋﺎﻟﻤﻴّﺔ ﻭ "ﺗﺆﻛّﺪ ﺧﻄﻮﺭﺗﻬﺎ ﻓﻲ ﻣﺠﺘﻤﻌﺎﺗﻨﺎ ،ﻻ ﺗﻘﻠّﻞ

ﻣﻦ ﺷﻨﺎﻋﺘﻬﺎ ﺩﺍﺧﻞ ﺍﻟﻜﻨﻴﺴﺔ ."ﻓﻲ ﺍﻟﻮﺍﻗﻊ ،"ﺇﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺗﺮﻯ ﻓﻲ ﻏﻀﺐ ﺍﻟﺸﻌﺐ ﺍﻟﻤﺒﺮّﺭ ،ﺍﻧﻌﻜﺎﺳًﺎ ﻟﻐﻀﺐ ﺍﻟﻠﻪ ﺍﻟﺬﻱ ﺫﺍﻕ

ﺍﻟﺨﻴﺎﻧﺔ ﻭﺍﻟﺼﻔﻊ.[50]"

"ﻳﺆﻛّﺪ ﺍﻟﺴﻴﻨﻮﺩﺱ ﻣﺠﺪّﺩًﺍ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﺮﺍﺳﺦ ﺑﺎﺗّﺨﺎﺫ ﺗﺪﺍﺑﻴﺮ ﻭﻗﺎﺋﻴّﺔ ﺻﺎﺭﻣﺔ ﺗﻬﺪﻑ ﺇﻟﻰ ﺗﺠﻨّﺐ ﺗﻜﺮﺍﺭ ﻫﺬﻩ ﺍﻟﺠﺮﺍﺋﻢ،

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ﺑﺪﺀًﺍ ﺑﺎﺧﺘﻴﺎﺭ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺳﻴﻌﻬﺪ ﺇﻟﻴﻬﻢ ﺑﺎﻟﻤﺴﺆﻭﻟﻴﺔ ﻭﺑﻤﻬﺎﻡ ﺗﻌﻠﻴﻤﻴّﺔ ﻭﺗﻨﺸﺌﺘﻬﻢ .[51]"ﻭﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ،ﻳﺠﺐ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ

ﺍﻟﺘﺼﻤﻴﻢ ﻋﻠﻰ ﺗﻄﺒﻴﻖ "ﺍﻹﺟﺮﺍﺀﺍﺕ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﻋﻨﺪ ﺍﻟﻀﺮﻭﺭﺓ .[52]"ﻭﻛﻞّ ﻫﺬﺍ ﺑﻨﻌﻤﺔ ﺍﻟﻤﺴﻴﺢ .ﻻ ﻳﻤﻜﻦ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﺍﻟﻮﺭﺍﺀ.

"ﻫﻨﺎﻙ ﺃﻧﻮﺍﻉ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﺍﻻﻋﺘﺪﺍﺀﺍﺕ :ﺇﺳﺎﺀﺓ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﻤﺎﻝ ،ﻭﺍﻧﺘﻬﺎﻙ ﺍﻟﻀﻤﻴﺮ ،ﻭﺍﻻﻋﺘﺪﺍﺀ ﺍﻟﺠﻨﺴﻲ.ّ

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ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻧﻪ ﻳﺠﺐ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻃﺮﻕ ﻣﻤﺎﺭﺳﺔ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺘﻲ ﺗﺠﻌﻞ ﻛﻞّ ﻫﺬﺍ ﻣﻤﻜﻨًﺎ ،ﻭﻳﺠﺐ ﺍﻟﺘﺼﺪّﻱ ﻟﻨﻘﺺ ﺍﻟﻤﺴﺆﻭﻟﻴﺔ

ﻭﺍﻟﺸﻔﺎﻓﻴﺔ ﺍﻟﺘﻲ ﺗﻢّ ﺍﻟﺘﻌﺎﻣﻞ ﺑﻬﺎ ﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ .ﺇﻥ ﺍﻟﺮﻏﺒﺔ ﻓﻲ ﺍﻟﻬﻴﻤﻨﺔ ،ﻭﻋﺪﻡ ﺍﻟﺤﻮﺍﺭ ﻭﺍﻟﺸﻔﺎﻓﻴﺔ ،ﻭﺃﺷﻜﺎﻝ ﺍﻟﺤﻴﺎﺓ

ﺍﻟﻤﺰﺩﻭﺟﺔ ،ﻭﺍﻟﻔﺮﺍﻍ ﺍﻟﺮﻭﺣﻲ ،ﻓﻀﻠًﺎ ﻋﻦ ﻧﻘﺎﻁ ﺍﻟﻀﻌﻒ ﺍﻟﻨﻔﺴﻲ ،ﻫﻲ ﺍﻟﺘﺮﺑﺔ ﺍﻟﺘﻲ ﻳﺰﺩﻫﺮ ﻓﻴﻬﺎ ﺍﻟﻔﺴﺎﺩ .[53]"ﻭﺍﻹﻛﻠﻴﺮﻭﺳﻴﺔ

ﻫﻲ ﺗﺠﺮﺑﺔ ﺩﺍﺋﻤﺔ ﻟﻠﻜﻬﻨﺔ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ "ﺍﻟﺨﺪﻣﺔ ﺍﻟﺘﻲ ﺩُﻋﻮﺍ ﺇﻟﻴﻬﺎ ﻛﺴﻠﻄﺔ ﻳﻤﺎﺭﺳﻮﻧﻬﺎ ،ﻻ ﻛﺨﺪﻣﺔ ﻣﺠّﺎﻧﻴﺔ ﻭﺳﺨﻴّﺔ ﻳﻘﺪّﻣﻮﻧﻬﺎ؛

ﻭﻫﺬﺍ ﻳﻘﻮﺩ ﺇﻟﻰ ﺍﻟﻈﻦّ ﺃﻧﻬﻢ ﻳﻨﺘﻤﻮﻥ ﺇﻟﻰ ﻣﺠﻤﻮﻋﺔ ﻟﺪﻳﻬﺎ ﻛﻞّ ﺍﻹﺟﺎﺑﺎﺕ ،ﻭﻟﻴﺴﻮﺍ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﺃﻥ ﻳﺼﻐﻮﺍ ﺃﻭ ﺃﻥ ﻳﺘﻌﻠّﻤﻮﺍ ﺃﻱّ

ﺷﻲﺀ .[54]"ﻭﻣﻤﺎ ﻻ ﺷﻚّ ﻓﻴﻪ ،ﺃﻥ ﻫﺬﻩ ﺍﻹﻛﻠﻴﺮﻭﺳﻴﺔ ﺗﻘﺪﺭ ﺃﻥ ﺗﺠﻌﻞ ﺍﻷﺷﺨﺎﺹ ﺍﻟﻤﻜﺮّﺳﻴﻦ ﻳﻔﻘﺪﻭﻥ ﺍﻻﺣﺘﺮﺍﻡ ﻟﻘﻴﻤﺔ ﻛﻞّ

ﺷﺨﺺ ﺍﻟﻤﻘﺪّﺳﺔ ﻭﻏﻴﺮ ﺍﻟﻘﺎﺑﻠﺔ ﻟﻠﺘﺼﺮّﻑ ﻭﻟﺤﺮّﻳﺘﻪ.

ﻣﻊ ﺁﺑﺎﺀ ﺍﻟﺴﻴﻨﻮﺩﺱ ،ﺃﻭﺩّ ﺍﻟﺘﻌﺒﻴﺮ ﺑﻤﻮﺩّﺓ ﻭﺍﻣﺘﻨﺎﻥ ﻋﻦ "ﺷﻜﺮﻱ ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻟﺪﻳﻬﻢ ﺍﻟﺸﺠﺎﻋﺔ ﻟﻺﺑﻼﻍ ﻋﻦ ﺍﻟﺸﺮّ

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ﺍﻟﺬﻱ ﻋﺎﻧﻮﺍ ﻣﻨﻪ :ﻓﻬﻢ ﻳﺴﺎﻋﺪﻭﻥ ﺍﻟﻜﻨﻴﺴﺔ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﻣﺎ ﺣﺪﺙ ﻭﺿﺮﻭﺭﺓ ﺍﻟﺮﺩّ ﺑﺸﻜﻞ ﺣﺎﺳﻢ .[55]"ﺟﺪﻳﺮ ﺑﺎﻟﺸﻜﺮ ﺃﻳﻀًﺎ

"ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﺴﺨﻲّ ﻟﻌﺪﺩ ﻻ ﻳﺤﺼﻰ ﻣﻦ ﺍﻟﻌﻠﻤﺎﻧﻴﻴﻦ ،ﻭﺍﻟﻜﻬﻨﺔ ،ﻭﺍﻟﻤﻜﺮّﺳﻴﻦ ،ﻭﺍﻷﺳﺎﻗﻔﺔ ﺍﻟﺬﻳﻦ ﻳﻜﺮّﺳﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻳﻮﻣﻴًّﺎ ﺑﻨﺰﺍﻫﺔ

ﻭﺗﻔﺎﻥٍ ﻓﻲ ﺧﺪﻣﺔ ﺍﻟﺸﺒﻴﺒﺔ .ﺇﻥ ﺟﻬﻮﺩﻫﻢ ﺗﺸﺒﻪ ﻏﺎﺑﺔ ﻛﺒﻴﺮﺓ ﺗﻨﻤﻮ ﺩﻭﻥ ﺿﺠﻴﺞ .ﻛﻤﺎ ﺃﻋﺮﺏ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺤﺎﺿﺮﻳﻦ ﻓﻲ

ﺍﻟﺴﻴﻨﻮﺩﺱ ﻋﻦ ﺍﻣﺘﻨﺎﻧﻬﻢ ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺮﺍﻓﻘﻮﻧﻬﻢ ،ﻭﺃﻛّﺪﻭﺍ ﻋﻠﻰ ﺍﻟﺤﺎﺟﺔ ﺍﻟﻜﺒﻴﺮﺓ ﻷﺷﺨﺎﺹ ﻳﻜﻮﻧﻮﻥ ﻟﻬﻢ ﻧﻘﺎﻃًﺎ

ﻣﺮﺟﻌﻴﺔ.[56]"

.100ﺃﺷﻜﺮ ﺍﻟﻠﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻬﻨﺔ ﺍﻟﺬﻳﻦ ﺍﺭﺗﻜﺒﻮﺍ ﻫﺬﻩ ﺍﻟﺠﺮﺍﺋﻢ ﺍﻟﺒﺸﻌﺔ ﻟﻴﺴﻮﺍ ﺃﻏﻠﺒﻴﺔ ﺍﻟﻜﻬﻨﺔ ،ﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﺨﺪﻣﺘﻬﻢ

ﺑﺄﻣﺎﻧﺔ ﻭﺳﺨﺎﺀ .ﺃﻃﻠﺐ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻥ ﻳﺴﺘﻠﻬﻤﻮﺍ ﻣﻦ ﻫﺬﻩ ﺍﻷﻏﻠﺒﻴﺔ ﺍﻟﺴﺎﺣﻘﺔ .ﻋﻠﻰ ﺃﻱّ ﺣﺎﻝ ،ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﻛﺎﻫﻨًﺎ ﻓﻲ ﺧﻄﺮ ،ﻷﻧﻪ

ﻓﻘﺪ ﻓﺮﺡ ﺧﺪﻣﺘﻪ ،ﺃﻭ ﻛﺎﻥ ﻳﺴﻌﻰ ﺇﻟﻰ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ ﺗﻌﻮﻳﺾ ﻋﺎﻃﻔﻲ ،ﺃﻭ ﻛﺎﻥ ﻳﺴﻠﻚ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺨﻄﺄ ،ﻓﺬﻛّﺮﻭﻩ ﺑﺎﻟﺘﺰﺍﻣﻪ

ﺗﺠﺎﻩ ﺍﻟﻠﻪ ﻭﺷﻌﺒﻪ ،ﻭﺑﺸّﺮﻭﻩ ﺑﺎﻹﻧﺠﻴﻞ ﻭﺷﺠّﻌﻮﻩ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻓﻲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ .ﻭﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ،ﺳﻮﻑ ﺗﻘﺪّﻣﻮﻥ

ﻣﺴﺎﻋﺪﺓ ﺛﻤﻴﻨﺔ ﻟﻠﻐﺎﻳﺔ ﻓﻲ ﺃﻣﺮ ﺃﺳﺎﺳﻲ :ﻣﻨﻊ ﺗﻜﺮﺍﺭ ﻫﺬﻩ ﺍﻟﻔﻈﺎﺋﻊ .ﻭﺗﺘﺤﻮّﻝ ﻫﺬﻩ ﺍﻟﺴﺤﺎﺑﺔ ﺍﻟﺴﻮﺩﺍﺀ ﺇﻟﻰ ﺗﺤﺪٍّ ﺃﻳﻀًﺎ ﻟﻠﺸﺒﻴﺒﺔ

ﺍﻟﺬﻳﻦ ﻳﺤﺒّﻮﻥ ﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ ﻭﻛﻨﻴﺴﺘﻪ :ﻷﻧﻬﻢ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻤﺴﺎﻫﻤﺔ ﻛﺜﻴﺮًﺍ ﻓﻲ ﻫﺬﺍ ﺍﻟﺠﺮﺡ ﺇﺫﺍ ﺍﺳﺘﺨﺪﻣﻮﺍ ﻗﺪﺭﺗﻬﻢ ﻋﻠﻰ

ﺍﻟﺘﺠﺪﻳﺪ ،ﻭﻋﻠﻰ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﺘﻨﺎﺳﻖ ﻭﺍﻟﺸﻬﺎﺩﺓ ،ﻭﻋﻠﻰ ﺍﻟﺤﻠﻢ ﻣﻦ ﺟﺪﻳﺪ ﻭﺇﻋﺎﺩﺓ ﺍﻹﺑﺪﺍﻉ.

.101ﻫﺬﻩ ﻟﻴﺴﺖ ﺍﻟﺨﻄﻴﺌﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻷﻋﻀﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ ،ﺍﻟﺘﻲ ﻳﺤﺘﻮﻱ ﺗﺎﺭﻳﺨﻬﺎ ﻋﻠﻰ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻈﻼﻝ .ﺇﻥ ﺧﻄﺎﻳﺎﻧﺎ ﻫﻲ

ﻋﻠﻰ ﻣﺮﺃﻯ ﺍﻟﺠﻤﻴﻊ .ﻓﻬﻲ ﺗﻨﻌﻜﺲ ﺩﻭﻥ ﺭﺣﻤﺔ ﻓﻲ ﺗﺠﺎﻋﻴﺪ ﻭﺟﻪ ﺃﻣﻨﺎ ﻭﻣﻌﻠﻤﺘﻨﺎ ﺍﻟﺬﻱ ﺑﻠﻎ ﻋﻤﺮﻫﺎ ﺍﻷﻟﻔﻲ ﻋﺎﻡ .ﻷﻧﻬﺎ ﺗﺴﻴﺮ ﻣﻨﺬ

ﺃﻟﻔﻲ ﺳﻨﺔ ،ﻭﺗﻘﺎﺳﻢ "ﺃﻓﺮﺍﺡ ﺍﻟﺒﺸﺮ ﻭﺁﻣﺎﻟﻬﻢ ،ﻭﺃﺣﺰﺍﻧﻬﻢ ﻭﻫﻤﻮﻣﻬﻢ .[57]"ﻭﺗﺴﻴﺮ ﻛﻤﺎ ﻫﻲ ،ﻣﻦ ﺩﻭﻥ ﺟﺮﺍﺣﺎﺕ ﺗﺠﻤﻴﻞ .ﻭﻻ

ﺗﺨﺎﻑ ﺃﻥ ﺗﻈﻬﺮ ﺧﻄﺎﻳﺎ ﺃﻋﻀﺎﺋﻬﺎ ،ﻭﺍﻟﺘﻲ ﻳﺤﺎﻭﻝ ﺑﻌﻀﻬﻢ ﺇﺧﻔﺎﺀﻫﺎ ﺃﺣﻴﺎﻧﺎ ،ﻓﻲ ﺿﻮﺀ ﻛﻠﻤﺔ ﺍﻹﻧﺠﻴﻞ ﺍﻟﺘﻲ ﺗﻄﻬّﺮ ﻭﺗﻨﻘّﻲ .ﻛﻤﺎ

ﺃﻧﻬﺎ ﻻ ﺗﺘﻮﻗﻒ ﻋﻦ ﺗﻼﻭﺓ ﺍﻟﻤﺰﻣﻮﺭ ﻳﻮﻣﻴﺎ ،ﺑﺤﺮﺝ :"ﺇِﺭﺣَﻤْﻨﻲ ﻳﺎ ﺃَﻟﻠﻪُ ﺑِﺤَﺴَﺐِ ﺭَﺣﻤَﺘِﻚَ [...]ﺧَﻄﻴﺌَﺘﻲ ﺃَﻣﺎﻣﻲ ﻓﻲ ﻛُﻞِّ ﺣﻴﻦ" )ﻣﺰ

.(5 .3 ،51ﻟﻜﻦ ﻟﻨﺘﺬﻛّﺮ ﺃﻧﻨﺎ ﻻ ﻧﺘﺨﻠّﻰ ﻋﻦ ﺍﻷﻡ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺟﺮﻳﺤﺔ ،ﺇﻧﻤﺎ ﻧﺮﺍﻓﻘﻬﺎ ﻛﻴﻤﺎ ﺗﺨﺮﺝ ﻛﻞ ﻗﻮﺗﻬﺎ ﻭﻗﺪﺭﺗﻬﺎ ﻋﻠﻰ ﺍﻟﺒﺪﺀ

ﻣﻦ ﺟﺪﻳﺪ ﺩﺍﺋﻤﺎ.

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.102ﻓﻲ ﺧﻀﻢّ ﻫﺬﻩ ﺍﻟﻤﺄﺳﺎﺓ ﺍﻟﺘﻲ ﺗﺠﺮﺡ ﺭﻭﺣﻨﺎ ،ﻭﺑﺤﻖ ،ّﻳﻘﺪّﻡ "ﺍﻟﺮﺏّ ﻳﺴﻮﻉ ﻟﻜﻨﻴﺴﺘﻪ ،ﺍﻟﺬﻱ ﻻ ﻳﺘﺨﻠّﻰ ﻋﻨﻬﺎ ﺃﺑﺪًﺍ ،ﺍﻟﻘﻮّﺓ

ﻭﺍﻷﺩﻭﺍﺕ ﺍﻟﻼﺯﻣﺔ ﻟﻤﺴﻴﺮﺓ ﺟﺪﻳﺪﺓ .[58]"ﻭﻫﻜﺬﺍ ،ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﻤﻈﻠﻢ ،"ﺑﻤﺴﺎﻋﺪﺓ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺜﻤﻴﻨﺔ ،ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﻘًﺎ

ﻓﺮﺻﺔ ﺇﺻﻼﺡٍ ﺫﻱ ﻃﺎﺑﻊ ﺗﺎﺭﻳﺨﻲ ،[59]"ﻛﻲ ﻧﻨﻔﺘﺢ ﻋﻠﻰ ﻋﻨﺼﺮﺓ ﺟﺪﻳﺪﺓ ﻭﻧﺒﺪﺃ ﻣﺮﺣﻠﺔ ﻣﻦ ﺍﻟﺘﻄﻬﻴﺮ ﻭﺍﻟﺘﻐﻴﻴﺮ ﺗﻤﻨﺢ ﺍﻟﻜﻨﻴﺴﺔ

ﺷﺒﺎﺑًﺎ ﻣﺘﺠﺪّﺩًﺍ .ﻟﻜﻦ ﺍﻟﺸﺒﻴﺒﺔ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺗﻘﺪﻳﻢ ﻣﺴﺎﻋﺪﺓ ﺃﻛﺒﺮ ﺑﻜﺜﻴﺮ ﺇﺫﺍ ﺷﻌﺮﻭﺍ ﺑﺄﻧﻬﻢ ﺟﺰﺀ ﻣﻦ "ﺷﻌﺐ ﺍﻟﻠﻪ ﺍﻟﻤﻘﺪّﺱ

ﻭﺍﻟﺼﺒﻮﺭ ﺍﻟﺬﻱ ﻳﺴﺎﻧﺪﻩ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﻳﺤﻴﻴﻪ ،"ﻷﻥ "ﺷﻌﺐ ﺍﻟﻠﻪ ﺍﻟﻤﻘﺪﺱ ﻫﺬﺍ ﺑﺎﻟﺘﺤﺪﻳﺪ ﻫﻮ ﺍﻟﺬﻱ ﺳﻮﻑ ﻳﺤﺮّﺭﻧﺎ ﻣﻦ ﺁﻓﺔ

ﺍﻹﻛﻠﻴﺮﻭﺳﻴﺔ ،ﺍﻟﺘﻲ ﻫﻲ ﺗﺮﺑﺔ ﺧﺼﺒﺔ ﻟﺠﻤﻴﻊ ﻫﺬﻩ ﺍﻟﺮﺟﺎﺳﺎﺕ.[60]"

ﻫﻨﺎﻙ ﻣﺨﺮﺝٌ

.103ﻟﻘﺪ ﺭﻛّﺰﺕ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻋﻠﻰ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﻭﺍﻗﻊ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﻋﺎﻟﻢ ﺍﻟﻴﻮﻡ .ﺳﻮﻑ ﺗﻈﻬﺮ ﺑﻌﺾ ﺍﻟﺠﻮﺍﻧﺐ ﺍﻷﺧﺮﻯ

ﻓﻲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺘﺎﻟﻴﺔ .ﻛﻤﺎ ﻗﻠﺖ ﺳﺎﺑﻘًﺎ ،ﺃﻧﺎ ﻻ ﺃﺩّﻋﻲ ﺃﻥ ﺃﻛﻮﻥ ﺷﺎﻣﻠًﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﺘﺤﻠﻴﻞ .ﻭﺃﺣﺚّ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﻤﺤﻠﻴﺔ ﻋﻠﻰ ﺇﺟﺮﺍﺀ

ﺩﺭﺍﺳﺔ ﻟﻮﺍﻗﻌﻬﺎ ﺍﻟﺸﺒﺎﺑﻲ ﺍﻷﻗﺮﺏ ،ﺑﻜﻞّ ﺍﺣﺘﺮﺍﻡ ﻭﺟﺪﻳﺔ ،ﻣﻦ ﺃﺟﻞ ﺗﺤﺪﻳﺪ ﺍﻟﻤﺴﺎﺭﺍﺕ ﺍﻟﺮﻋﻮﻳﺔ ﺍﻷﻧﺴﺐ .ﻟﻜﻨﻨﻲ ﻻ ﺃﺭﻳﺪ ﺃﻥ ﺃﺧﺘﺘﻢ

ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺩﻭﻥ ﺃﻥ ﺃﻭﺟﻪ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ.

.104ﺃﺫﻛّﺮﻙ ﺑﺎﻟﺒﺸﺮﻯ ﺍﻟﺘﻲ ﺃﻋﻄﻴﺖ ﻟﻨﺎ ﺻﺒﺎﺡ ﺍﻟﻘﻴﺎﻣﺔ :ﻓﻬﻨﺎﻙ ﻣﺨﺮﺝ ﻟﻜﻞّ ﺍﻷﻭﺿﺎﻉ ﺍﻟﻤﻈﻠﻤﺔ ﺃﻭ ﺍﻟﻤﺆﻟﻤﺔ ﺍﻟﺘﻲ ﻧﺘﺤﺪﺙ

ﻋﻨﻬﺎ .ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ،ﺻﺤﻴﺢ ﺃﻥ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺮﻗﻤﻲ ﻳﻤﻜﻦ ﺃﻥ ﻳﻌﺮﺿﻚ ﻟﺨﻄﺮ ﺍﻻﻧﻐﻼﻕ ﻋﻠﻰ ﻧﻔﺴﻚ ﺃﻭ ﺍﻟﻌﺰﻟﺔ ﺃﻭ ﺍﻟﻤﺘﻌﺔ

ﺍﻟﻔﺎﺭﻏﺔ .ﻭﻟﻜﻦ ﻻ ﺗﻨﺴﻰ ﺃﻥ ﻫﻨﺎﻙ ﺷﺒﺎﻧًﺎ ﻣﺒﺪﻋﻴﻦ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺠﺎﻻﺕ ﻭﺃﺣﻴﺎﻧًﺎ ﺑﺎﺭﻋﻴﻦ .ﻭﻫﺬﻩ ﻫﻲ ﺣﺎﻟﺔ ﺍﻟﺸﺎﺏّ ﺍﻟﻤﻜﺮّﻡ

ﻛﺎﺭﻟﻮ ﺃﻛﻮﺗﻴﺲ.

.105ﻛﺎﻥ ﻳﻌﻠﻢ ﺟﻴﺪﺍً ﺃﻥ ﻫﺬﻩ ﺍﻵﻟﻴﺎﺕ ﺍﻟﺨﺎﺻﺔ ﺑﺎﻻﺗﺼﺎﻻﺕ ﻭﺍﻹﻋﻼﻥ ﻭﺍﻟﺸﺒﻜﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻤﻜﻦ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻹﺩﺧﺎﻟﻨﺎ

ﻓﻲ "ﺳﺒﺎﺕ" ﻭﺟﻌﻠﻨﺎ ﻣﺪﻣﻨﻴﻦ ﻋﻠﻰ ﺍﻻﺳﺘﻬﻼﻙ ﻭﻋﻠﻰ ﺍﻟﻤﺴﺘﺠﺪّﺍﺕ ﺍﻟﺘﻲ ﻳﻤﻜﻨﻨﺎ ﺷﺮﺍﺅﻫﺎ ،ﻣﻬﻮﻭﺳﻴﻦ ﺑﻮﻗﺖ ﺍﻟﻔﺮﺍﻍ ،ﻭﻣﻨﻐﻠﻘﻴﻦ

ﻓﻲ ﺍﻟﺴﻠﺒﻴﺔ .ﻟﻜﻨﻪ ﻋﺮﻑ ﻛﻴﻒ ﻳﺴﺘﺨﺪﻡ ﺗﻘﻨﻴّﺎﺕ ﺍﻻﺗّﺼﺎﻝ ﺍﻟﺠﺪﻳﺪﺓ ﻛﻲ ﻳﻨﻘﻞ ﺍﻹﻧﺠﻴﻞ ،ﻭﻳﻮﺻّﻞ ﺍﻟﻘﻴﻢ ﻭﺍﻟﺠﻤﺎﻝ.

.106ﻟﻢ ﻳﻘﻊ ﻓﻲ ﺍﻟﻔﺦ .ﻭﺭﺃﻯ ﺃﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ،ﺭﻏﻢ ﺃﻧﻬﻢ ﻳﺒﺪﻭﻥ ﻣﺨﺘﻠﻔﻴﻦ ،ﻳﺼﺒﺤﻮﻥ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻣﺜﻞ ﺍﻵﺧﺮﻳﻦ،

ﻳﺮﻛﻀﻮﻥ ﻭﺭﺍﺀ ﻣﺎ ﻳﻔﺮﺿﻪ ﺍﻟﻘﻮﻱّ ﻋﻠﻴﻬﻢ ﻣﻦ ﺧﻼﻝ ﺁﻟﻴّﺎﺕ ﺍﻻﺳﺘﻬﻼﻙ ﻭﺍﻻﺩﻫﺎﺵ .ﻭﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ،ﻻ ﻳﺪﻋﻮﻥ ﺍﻟﻤﻮﺍﻫﺐ ﺍﻟﺘﻲ

ﻣﻨﺤﻬﻢ ﺇﻳّﺎﻫﺎ ﺍﻟﺮﺏّ ﺗﺰﻫﺮ ،ﻭﻻ ﻳﻘﺪّﻣﻮﻥ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻟﻔﺮﻳﺪﺓ ﺍﻟﺘﻲ ﺯﺭﻋﻬﺎ ﺍﻟﻠﻪ ﻓﻲ ﺍﻟﺠﻤﻴﻊ .ﻭﻫﻜﺬﺍ

ﻳﺤﺪﺙ ،ﻗﺎﻝ ﻛﺎﺭﻟﻮﺱ :"ﻛﻠﻬﻢ ﻳﻮﻟﺪﻭﻥ ﻛﺄﺷﺨﺎﺹ ﺃﺻﻴﻠﻴﻦ ،ﻭﻟﻜﻦ ﺍﻟﻜﺜﻴﺮ ﻳﻤﻮﺗﻮﻥ ﻛﻨﺴﺦ ﻣﺼﻮّﺭﺓ ."ﻻ ﺗﺴﻤﺢ ﺑﺄﻥ ﻳﺤﺪﺙ ﻫﺬﺍ

ﻟﻚ.

.107ﻻ ﺗﺴﻤﺢ ﺑﺄﻥ ﻳﺴﻠﺒﻮﺍ ﻣﻨﻚ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﻔﺮﺡ ،ﻭﺃﻥ ﺗُﺨﺪَّﺭ ﻛﻲ ﻳﺴﺘﺨﺪﻣﻮﻙ ﻛﻌﺒﺪ ﻟﻤﺼﺎﻟﺤﻬﻢ .ﺑﻞ ﺍﺟﺮﺅ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ

ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ،ﻷﻥ ﻭﺟﻮﺩﻙ ﺃﻫﻢّ ﻣﻦ ﺃﻱّ ﺷﻲﺀ ﺁﺧﺮ .ﻻ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻻﻣﺘﻼﻙ ﻭﻻ ﻟﻠﻈﻬﻮﺭ .ﻳﻤﻜﻨﻚ ﺃﻥ ﺗﺘﻮﺻّﻞ ﻷﻥ ﺗﻜﻮﻥ ﻣﺎ

ﻳﻌﺮﻓﻪ ﺍﻟﻠﻪ ،ﺧﺎﻟﻘﻚ ،ﺃﻧﻚ ﺳﺘﻜﻮﻧﻪ ،ﺇﺫﺍ ﺃﺩﺭﻛﺖ ﺃﻧﻚ ﻣﺪﻋﻮّ ﺇﻟﻰ ﺍﻟﻜﺜﻴﺮ .ﺍﻃﻠﺐ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﺍﻣﺶِ ﺑﺜﻘﺔ ﻧﺤﻮ ﺍﻟﻬﺪﻑ ﺍﻷﻋﻈﻢ:

ﺍﻟﻘﺪﺍﺳﺔ .ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻟﻦ ﺗﻜﻮﻥ ﻧﺴﺨﺔ ﻣﺼﻮّﺭﺓ .ﺑﻞ ﺗﻜﻮﻥ ﻧﻔﺴﻚ ﺑﺎﻟﻜﺎﻣﻞ.

.108ﻭﻟﺬﺍ ﻋﻠﻴﻚ ﺃﻥ ﺗﻌﺘﺮﻑ ﺑﺸﻲﺀ ﺃﺳﺎﺳﻲ :ﺇﻥ ﻛﻮﻧﻚ ﺷﺎﺑًﺎ ﻻ ﻳﻌﻨﻲ ﻣﺠﺮﺩ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﻠﺬﺍﺕ ﺍﻟﻌﺎﺑﺮﺓ ﻭﺍﻟﻨﺠﺎﺣﺎﺕ

ﺍﻟﺴﻄﺤﻴﺔ .ﻛﻲ ﻳﺘﻤﻜﻦ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﺗﺤﻘﻴﻖ ﻏﺮﺿﻪ ﻓﻲ ﻣﺴﺎﺭ ﺣﻴﺎﺗﻚ ،ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻭﻗﺖ ﻋﻄﺎﺀ ﺳﺨﻲ ،ّﻭﻫﺒﺔ ﺻﺎﺩﻗﺔ،

ﻭﺗﻀﺤﻴﺎﺕ ﻣﻜﻠﻔﺔ ﻟﻜﻨﻬﺎ ﺗﺠﻌﻠﻨﺎ ﺧﺼﺒﻴﻦ .ﻭﻛﻤﺎ ﻳﻘﻮﻟﻪ ﺷﺎﻋﺮ ﻋﻈﻴﻢ:

"ﺇﻥ ﻛﻨﺖ ،ُﻣﻦ ﺃﺟﻞ ﺃﻥ ﺃﺳﺘﺮﺟﻊ ﻣﺎ ﺍﺳﺘﺮﺟﻌﺘﻪ،

ﻛﺎﻥ ﻋﻠﻲّ ﺃﻥ ﺃﻓﻘﺪ ﻣﺎ ﻓﻘﺪﺗﻪ،

ﻭﺇﻥ ﻛﻨﺖ ،ُﻛﻲ ﺃﻧﺎﻝ ﻣﺎ ﻧﻠﺘﻪ،

ﻛﺎﻥ ﻋﻠﻲّ ﺃﻥ ﺃﺗﺤﻤّﻞ ﻣﺎ ﺗﺤﻤّﻠﺖ

ﺇﻥ ﻛﻨﺖ ،ﻛﻲ ﺃﻋﺸﻖ ﺍﻟﻴﻮﻡ

ﻛﺎﻥ ﻋﻠﻲّ ﺃﻥ ﺃُﺟﺮﺡ ،ﻓﺈﺫًﺍ

2.7 Page 17

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ﻛﺎﻥ ﻣﻦ ﺍﻟﺼﻮﺍﺏ ﺃﻥ ﺃﻋﺎﻧﻲ ﻣﺎ ﻋﺎﻧﻴﺖ،

ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﺼﻮﺍﺏ ﺃﻥ ﺃﺑﻜﻲ ﻣﺎ ﺑﻜﻴﺖ

ﻷﻧﻲ ﺍﺳﺘﻨﺘﺠﺖ ﺑﻌﺪ ﻛﻞ ﺷﻲﺀ،

ﺃﻥ ﺍﻟﻤﺮﺀ ﻻ ﻳﺘﻤﺘﻊ ﺑﻤﺎ ﻳﺘﻤﺘﻊ،

ﺇﻻّ ﺑﻌﺪ ﺃﻥ ﻳﻌﺎﻧﻰ ﻣﻨﻪ،

ﻷﻧﻲ ﻓﻬﻤﺖ ﺑﻌﺪ ﻛﻞ ﺷﻲﺀ،

ﺃﻥ ﻣﺎ ﻫﻮ ﻣﺰﻫﺮ ﻓﻲ ﺍﻟﺸﺠﺮﺓ،

ﺇﻧﻤﺎ ﻳﺤﻴﺎ ﻣﻤّﺎ ﻟﻬﺎ ﻣﻦ ﻣﺪﻓﻮﻥ ﺗﺤﺖ ﺍﻷﺭﺽ.[61]"

.109ﺇﺫﺍ ﻛﻨﺖ ﺻﻐﻴﺮ ﺍﻟﺴﻦ ،ّﻭﻟﻜﻨﻚ ﺗﺸﻌﺮ ﺑﺎﻟﻀﻌﻒ ﺃﻭ ﺍﻟﺘﻌﺐ ﺃﻭ ﺍﻹﺣﺒﺎﻁ ،ﺍﻃﻠﺐ ﻣﻦ ﻳﺴﻮﻉ ﺃﻥ ﻳﺠﺪّﺩﻙ .ﻓﻤﻌﻪ ﻻ ﺗﻔﻘﺪ

ﺍﻟﺮﺟﺎﺀ .ﻭﻳﻤﻜﻨﻚ ﺃﻥ ﺗﺼﻨﻊ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ ﺇﻥ ﻛﻨﺖ ﻣﻐﻤﻮﺳًﺎ ﻓﻲ ﺍﻟﺮﺫﺍﺋﻞ ﺃﻭ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﺴﻴﺌﺔ ﺃﻭ ﺍﻷﻧﺎﻧﻴﺔ ﺃﻭ ﺍﻟﺮﺍﺣﺔ ﺍﻟﺘﻲ

ﺗﻤﺮﺿﻚ .ﻓﻴﺴﻮﻉ ،ﺍﻟﻤﻠﻲﺀ ﺑﺎﻟﺤﻴﺎﺓ ،ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺎﻋﺪﻙ ﻷﻥ ﺍﻷﻣﺮ ﻳﺴﺘﺤﻖ ﺃﻥ ﺗﻜﻮﻥ ﺷﺎﺑًﺎ .ﻭﻫﻜﺬﺍ ﻟﻦ ﺗﺤﺮﻡ ﺍﻟﻌﺎﻟﻢ ﻣﻦ

ﺍﻟﻤﺴﺎﻫﻤﺔ ﺍﻟﺘﻲ ﻻ ﻳﻤﻜﻦ ﻷﺣﺪ ﻏﻴﺮﻙ ﺃﻥ ﻳﻌﻄﻴﻬﺎ ،ﻛﻮﻧﻚ ﻛﻤﺎ ﺃﻧﺖ ﻓﺮﻳﺪﺍ ﻭﻻ ﺗﻜﺮّﺭ.

.110ﻭﻟﻜﻨﻲ ﺃﺭﻳﺪ ﺃﻳﻀًﺎ ﺃﻥ ﺃﺫﻛّﺮﻙ ﺃﻧﻪ "ﻣﻦ ﺍﻟﺼﻌﺐ ﺟﺪًّﺍ ﺃﻥ ﻧﺤﺎﺭﺏ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﺸﺨﺼﻴﺔ ﻭﻣﻜﺎﺋﺪ ﻭﺗﺠﺎﺭﺏ ﺍﻟﺸﻴﻄﺎﻥ

ﻭﺍﻟﻌﺎﻟﻢ ﺍﻷﻧﺎﻧﻲ ﺇﻥ ﻛﻨّﺎ ﻣﻨﻌﺰﻟﻴﻦ .ﺇﻥ "ﺍﻟﻘﺼﻒ" ﻗﻮﻱّ ﻟﺪﺭﺟﺔ ﺃﻧﻪ ﻳﻐﺮﻳﻨﺎ ،ﺇﻥ ﻛﻨّﺎ ﻭﺣﻴﺪﻳﻦ ﻟﻠﻐﺎﻳﺔ ،ﻭﻧﻔﻘﺪ ﺑﻜﻞّ ﺳﻬﻮﻟﺔ ﻣﻌﻨﻰ

ﺍﻟﻮﺍﻗﻊ ،ﻭﺍﻟﺼﻔﺎﺀ ﺍﻟﺪﺍﺧﻠﻲ ،ﻭﻧﺴﺘﺴﻠﻢ .[62]"ﻫﺬﺍ ﻳﻨﻄﺒﻖ ﺑﺸﻜﻞ ﺧﺎﺹ ﻋﻠﻰ ﺍﻟﺸﺒﻴﺒﺔ ،ﻷﻧﻜﻢ ﻣﻌﺎ ﺗﺘﻤﺘﻌﻮﻥ ﺑﻘﻮّﺓ ﺭﺍﺋﻌﺔ.

ﻭﻋﻨﺪﻣﺎ ﺗﺘﺤﻤّﺴﻮﻥ ﻟﺤﻴﺎﺓ ﺟﻤﺎﻋﻴﺔ ،ﺃﻧﺘﻢ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺗﻘﺪﻳﻢ ﺗﻀﺤﻴﺎﺕ ﻋﻈﻴﻤﺔ ﻟﻶﺧﺮﻳﻦ ﻭﻟﻠﺠﻤﺎﻋﺔ .ﻟﻜﻦ ﺍﻟﻌﺰﻟﺔ ،ﻋﻠﻰ

ﺍﻟﻌﻜﺲ ،ﺗﻀﻌﻔﻜﻢ ﻭﺗﻌﺮّﺿﻜﻢ ﻷﺳﻮﺃ ﺷﺮﻭﺭ ﻋﺼﺮﻧﺎ.

ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ

ﺍﻟﺒﺸﺎﺭﺓ ﺍﻟﻌﻈﻤﻰ ﻟﻜﻞّ ﺍﻟﺸﺒﻴﺒﺔ

.111ﺑﻐﺾّ ﺍﻟﻨﻈﺮ ﻋﻦ ﺃﻱّ ﻇﺮﻑ ﻣﻦ ﺍﻟﻈﺮﻭﻑ ،ﺃﻭﺩّ ﺍﻵﻥ ﺃﻥ ﺃﺑﺸّﺮ ﺟﻤﻴﻊ ﺍﻟﺸﺒﻴﺒﺔ ﺑﺎﻷﻣﺮ ﺍﻷﻫﻢ ،ّﻭﺍﻷﻭّﻝ ،ﻭﺍﻟﺬﻱ ﻳﺠﺐ ﺃﻻّ

ﻧﺼﻤﺖ ﻋﻨﻪ ﻣﻄﻠﻘًﺎ .ﺇﻧﻬﺎ ﺑﺸﺎﺭﺓ ﺗﺘﻀﻤّﻦ ﺛﻼﺙ ﺣﻘﺎﺋﻖ ﻋﻈﻴﻤﺔ ﻳﺠﺐ ﺃﻥ ﻧﺴﻤﻌﻬﺎ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ،ﻣﺮﺍﺭًﺍ ﻭﺗﻜﺮﺍﺭًﺍ.

ﺇﻟﻪ ﻫﻮ ﻣﺤﺒّﺔ

.112ﻗﺒﻞ ﻛﻞّ ﺷﻲﺀ ﺃﻭﺩّ ﺃﻥ ﺃﻋﻠﻦ ﻟﻜﻞّ ﻣﻨﻜﻢ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻷﻭﻟﻰ :"ﺍﻟﻠﻪ ﻳﺤﺒّﻚ ."ﺇﻥ ﻛﻨﺖ ﻗﺪ ﺳﻤﻌﺖ ﻫﺬﺍ ،ﻻ ﻳﻬﻢ ،ّﺃﻭﺩّ ﺃﻥ

ﺃﺫﻛّﺮﻙ ﺑﻪ :ﺍﻟﻠﻪ ﻳﺤﺒّﻚ .ﻻ ﺗﺸﻚّ ﻓﻲ ﺫﻟﻚ ﺃﺑﺪًﺍ ،ﻣﻬﻤﺎ ﻳﺤﺪﺙ ﻟﻚ ﻓﻲ ﺍﻟﺤﻴﺎﺓ .ﻓﻲ ﺃﻱّ ﻇﺮﻑ ﻣﻦ ﺍﻟﻈﺮﻭﻑ ،ﺃﻧﺖ ﻣﺤﺒﻮﺏ ﺑﻼ

ﺣﺪﻭﺩ.

.113ﺭﺑّﻤﺎ ﻟﻢ ﺗﻜﻦ ﺗﺠﺮﺑﺔ ﺍﻷﺑﻮّﺓ ﺍﻟﺘﻲ ﻣﺮﺭﺕ ﺑﻬﺎ ﻫﻲ ﺍﻷﻓﻀﻞ ،ﻓﺮﺑّﻤﺎ ﻛﺎﻥ ﻭﺍﻟﺪﻙ ﺍﻷﺭﺿﻲّ ﺑﻌﻴﺪًﺍ ﺃﻭ ﻏﺎﺋﺒًﺎ ،ﺃﻭ ﻋﻠﻰ

ﺍﻟﻌﻜﺲ ،ﻛﺎﻥ ﻣﻬﻴﻤﻨًﺎ ﻭﺗﻤﻠّﻜﻴًّﺎ .ﺃﻭ ﺃﻧﻪ ﺑﺒﺴﺎﻃﺔ ﻟﻴﺲ ﺍﻷﺏ ﺍﻟﺬﻱ ﺗﺤﺘﺎﺟﻪ .ﻻ ﺃﻋﻠﻢ .ﻟﻜﻦ ﻣﺎ ﻳﻤﻜﻨﻨﻲ ﺃﻥ ﺃﻗﻮﻟﻪ ﻟﻚ ﻳﻘﻴﻨًﺎ ﻫﻮ ﺃﻧﻪ

ﻳﻤﻜﻨﻚ ﺃﻥ ﺗﺮﺗﻤﻲ ﺑﻜﻞ ﺃﻣﺎﻥ ﻓﻲ ﺃﺣﻀﺎﻥ ﻭﺍﻟﺪﻙ ﺍﻹﻟﻬﻲ ،ﺍﻟﻠﻪ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻙ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﺬﻱ ﻳﻌﻄﻴﻬﺎ ﻟﻚ ﻓﻲ ﻛﻞّ ﻟﺤﻈﺔ .ﺳﻮﻑ

ﻳﺴﺎﻧﺪﻙ ﺑﻘﻮﺓ ،ﻭﺳﺘﺸﻌﺮ ،ﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ،ﺃﻧﻪ ﻳﺤﺘﺮﻡ ﺣﺮﻳﺘﻚ ﺑﺎﻟﺘﻤﺎﻡ.

.114ﻧﺠﺪ ﻓﻲ ﻛﻠﻤﺘﻪ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺘﻌﺒﻴﺮﺍﺕ ﻋﻦ ﺣﺒّﻪ .ﻳﺒﺪﻭ ﻛﻤﺎ ﻟﻮ ﺃﻧﻪ ﻛﺎﻥ ﻳﺒﺤﺚ ﻋﻦ ﻃﺮﻕ ﻣﺨﺘﻠﻔﺔ ﻹﻇﻬﺎﺭ ﺣﺒّﻪ ،ﻟﻴﺮﻯ ﻣﺎ

ﺇﺫﺍ ﻛﺎﻧﺖ ﻗﺪ ﻭﺻﻠﺖ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺇﻟﻰ ﻗﻠﺒﻚ .ﻓﻴﺸﺒﻪ ﺃﺣﻴﺎﻧًﺎ ،ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ،ﺃﻭﻟﺌﻚ ﺍﻵﺑﺎﺀ ﺍﻟﻤﺤﺒّﻴﻦ ﺍﻟﺬﻳﻦ ﻳﻠﻌﺒﻮﻥ

ﻣﻊ ﺃﺑﻨﺎﺋﻬﻢ :"ﺑِﺮَﻭﺍﺑِﻂِ ﺍﻟﺤُﺐِّ ﺍﺟﺘَﺬَﺑﺘُﻬﻢ ﻭﻛُﻨﺖُ ﻟَﻬﻢ ﻛﻤَﻦ ﻳَﺮﻓَﻊُ ﺍﻟﺮَّﺿﻴﻊَ ﺇِﻟﻰ ﻭَﺟﻨَﺘَﻴﻪ" )ﻫﻮ .(4 ،11ﻭﻳﻈﻬﺮ ﺃﺣﻴﺎﻧًﺎ ﻣﻔﻌﻤًﺎ ﺑﺤﺐّ

ﺍﻷﻣّﻬﺎﺕ ﺍﻟﻠﻮﺍﺗﻲ ﻳﺤﺒﺒﻦ ﺃﺑﻨﺎﺀَﻫﻦّ ﺑﺼﺪﻕ؛ ﺑﺤﺐٍّ ﻋﻈﻴﻢ ﻻ ﻳﻌﺮﻑ ﺍﻟﻨﺴﻴﺎﻥ ﻭﻻ ﺍﻟﺘﺨﻠّﻲ :"ﺃَﺗَﻨْﺴﻰ ﺍﻟﻤَﺮﺃَﺓُ ﺭَﺿﻴﻌَﻬﺎ ﻓﻼ ﺗَﺮﺣَﻢُ ﺁﺑﻦَ

ﺑَﻄﻨِﻬﺎ؟ ﺣﺘَّﻰ ﻭﻟَﻮ ﻧَﺴﻴَﺖِ ﺍﻟﻨِّﺴﺎﺀُ ﻓﺄَﻧﺎ ﻻ ﺃَﻧْﺴﺎﻙِ" )ﺃﺵ .(15 ،49ﺣﺘﻰ ﺃﻧﻪ ﻳﻈﻬِﺮ ﻧﻔﺴﻪ ﻛﻌﺎﺷﻖ ،ٍﻧَﻘَﺶَ ﺍﻟﺸﺨﺺَ ﺍﻟﻤﺤﺒﻮﺏ

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ﻋﻠﻰ ﺭﺍﺣﺔ ﻳﺪﻩ ،ﺣﺘﻰ ﻳﺘﻤﻜّﻦ ﻣﻦ ﺭﺅﻳﺔ ﻭﺟﻬﻪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ :"ﻫﺎﺀَﻧَﺬﺍ ﻋﻠﻰ ﻛَﻔَّﻲَّ ﻧَﻘَﺸﺘُﻚِ ﻭﺃﺳْﻮﺍﺭُﻙِ ﺃَﻣﺎﻡَ ﻋَﻴﻨَﻲَّ ﻓﻲ ﻛُﻞِّ ﺣﻴﻦ"

)ﺃﺵ .(16 ،49ﻭﻳﻈﻬِﺮ ﺃﺣﻴﺎﻧًﺎ ﺃﺧﺮﻯ ﻗﻮّﺓَ ﻭﺣﺰﻡَ ﺣﺒّﻪ ﺍﻟﺬﻱ ﻻ ﻳُﻘﻬﺮ :"ﺇِﻥِ ﺍﺑﺘَﻌَﺪَﺕِ ﺍﻟﺠِﺒﺎﻝُ ﻭﺗَﺰَﻋﺰَﻋَﺖِ ﺍﻟﺘِّﻼﻝ ﻓﺈِﻥَّ ﺭَﺃﻓَﺘﻲ ﻟﻦ

ﺗَﺒﺘَﻌِﺪَ ﻋﻨﻚِ ﻭﻋَﻬﺪَ ﺳَﻼﻣﻲ ﻟﻦ ﻳَﺘَﺰَﻋﺰَﻉ" )ﺃﺵ .(10 ،54ﺃﻭ ﻳﻘﻮﻝ ﻟﻨﺎ ﺇﻧﻪ ﻳﻨﺘﻈﺮﻧﺎ ﻣﻨﺬ ﺍﻷﺯﻝ ،ﻷﻧﻨﺎ ﻟﻢ ﻧﺄﺕِ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ

ﺑﺎﻟﺼﺪﻓﺔ .ﻓﻘﺒﻞ ﺃﻥ ﻧﻮﺟﺪ ،ﻛﻨّﺎ ﻓﻲ ﺗﺪﺑﻴﺮ ﺣﺒّﻪ :"ﺃَﺣﺒَﺒﺘُﻚِ ﺣُﺒّﺎً ﺃَﺑَﺪِﻳّﺎً ﻓﻠِﺬﻟﻚ ﺍﺟﺘَﺬَﺑﺘُﻚِ ﺑِﺮَﺣﻤَﺔ" )ﺇﺭ .(3 ،31ﺃﻭ ﻳﺠﻌﻠﻨﺎ ﻧﻼﺣﻆ ﺃﻧﻪ

ﻳﻌﺮﻑ ﻛﻴﻒ ﻳﺮﻯ ﺟﻤﺎﻟﻨﺎ؛ ﺍﻟﺠﻤﺎﻝ ﺍﻟﺬﻱ ﻻ ﻳﻤﻜﻦ ﻷﻱّ ﺷﺨﺺ ﺁﺧﺮ ﺃﻥ ﻳﺮﺍﻩ :"ﻗﺪ ﺻِﺮﺕَ ﻛَﺮﻳﻤﺎً ﻓﻲ ﻋَﻴﻨَﻲَّ ﻭﻣَﺠﻴﺪﺍً ﻓﺈِﻧِّﻲ

ﺃَﺣﺒَﺒﺘُﻚَ" )ﺃﺵ .(4 ،43ﺃﻭ ﻳﻘﻮﺩﻧﺎ ﺇﻟﻰ ﺍﻛﺘﺸﺎﻑ ﺃﻥ ﺣﺒّﻪ ﻟﻴﺲ ﺣﺰﻳﻨًﺎ ،ﺑﻞ ﻓﺮﺣًﺎ ﺧﺎﻟﺼًﺎ ﻳﺘﺠﺪّﺩ ﻋﻨﺪﻣﺎ ﻧﺴﻤﺢ ﻟﻪ ﺑﺄﻥ ﻳﺤﺒّﻨﺎ :"ﻓﻲ

ﻭَﺳَﻄِﻚِ ﺍﻟﺮَّﺏُّ ﺇِﻟﻬُﻚِ ﺍﻟﺠَﺒَّﺎﺭُ ﺍﻟَّﺬﻱ ﻳُﺨَﻠِّﺺ ﻭﻳُﺴَﺮُّ ﺑِﻚِ ﻓﺮَﺣﺎً ﻭﻳُﺠَﺪِّﺩُﻙِ ﺑِﻤَﺤَﺒَّﺘِﻪ ﻭﻳَﺒﺘَﻬِﺞُ ﺑِﻚِ ﺑِﺎﻟﺘَّﻬْﻠﻴﻞِ" )ﺻﻒ .(17 ،3

.115ﺃﻧﺖ ﺛﻤﻴﻦ ﺣﻘًّﺎ ﻓﻲ ﻋﻴﻨﻴﻪ ،ﻭﻟﺴﺖ ﺣﻘﻴﺮًﺍ؛ ﺑﻞ ﺃﻧﺖ ﻣﻬﻢّ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ ،ﻷﻧﻚ ﺻﻨﻊ ﻳﺪﻳﻪ .ﻭﻟﻬﺬﺍ ﻓﻬﻮ ﻳﻬﺘﻢّ ﻷﻣﺮﻙ ﻭﻳﻨﻈﺮ

ﺇﻟﻴﻚ ﺑﺤﻨﺎﻥ ."ﺛﻘﻮﺍ ﺑﺬﺍﻛﺮﺓ ﺍﻟﻠﻪ :ﺇﻥ ﺫﺍﻛﺮﺗﻪ ﻟﻴﺴﺖ "ﻗﺮﺻًﺎ ﺻﻠﺒًﺎ" ﻳﺴﺠّﻞ ﻣﻌﻠﻮﻣﺎﺗﻨﺎ ﻛﻠّﻬﺎ ،ﺇﻥ ﺫﺍﻛﺮﺗﻪ ﻫﻲ ﻗﻠﺐ ﺗﻌﺎﻃﻒ ﺣﻨﻮﻥ،

ﻳﻔﺮﺡ ﻓﻲ ﺇﻟﻐﺎﺀ ﻛﻞّ ﺃﺛﺮ ﻓﻴﻨﺎ ﻟﻠﺸﺮّ ﻧﻬﺎﺋﻴﺎ .[63]"ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺘﺒّﻊ ﺇﺧﻄﺎﺀﻙ ﻭﻓﻲ ﺃﻱّ ﺣﺎﻝ ،ﺳﻮﻑ ﻳﺴﺎﻋﺪﻙ ﻋﻠﻰ ﺗﻌﻠّﻢ ﺷﻲﺀ

ﻣﺎ ،ﺣﺘﻰ ﻣﻦ ﺃﺧﻄﺎﺋﻚ .ﻷﻧﻪ ﻳﺤﺒّﻚ .ﺣﺎﻭﻝ ﺃﻥ ﺗﺒﻘﻰ ﺻﺎﻣﺘًﺎ ﻟﻠﺤﻈﺔ ﻭﺍﺳﻤﺢ ﻟﻪ ﺃﻥ ﻳﺤﺒّﻚ .ﺣﺎﻭﻝ ﺇﺳﻜﺎﺕ ﻛﻞّ ﺍﻷﺻﻮﺍﺕ

ﻭﺍﻟﻀﻮﺿﺎﺀ ﻓﻲ ﺩﺍﺧﻠﻚ ،ﻭﺍﺑﻖَ ﻟﺤﻈﺔ ﻓﻲ ﺃﺣﻀﺎﻥ ﺣﺒّﻪ.

.116ﺇﻧﻬﺎ "ﻣﺤﺒّﺔ ﻻ ﺗﻔﺮﺽ ﻧﻔﺴﻬﺎ ﻭﻻ ﺗﺴﺤﻖ ،ﻣﺤﺒّﺔ ﻻ ﺗﻬﻤّﺶ ﻭﻻ ﺗُﺴﻜّﺖ ،ﻣﺤﺒّﺔ ﻻ ﺗﺬﻝّ ﻭﻻ ﺗُﺨﻀﻊ .ﺇﻧﻬﺎ ﻣﺤﺒّﺔ ﺍﻟﺮﺏ،ّ

ﻣﺤﺒّﺔ ﻳﻮﻣﻴّﺔ ،ﻛﺘﻮﻣﺔ ﻭﺗﺤﺘﺮﻡ ،ﻣﺤﺒّﺔ ﺣﺮّﻳﺔ ﻭﻣﺤﺒّﺔ ﻟﻠﺤﺮّﻳﺔ ،ﻣﺤﺒّﺔ ﺗﺸﻔﻲ ﻭﺗﺮﻓﻊ .ﺇﻧﻬﺎ ﻣﺤﺒّﺔ ﺍﻟﺮﺏ ،ّﺍﻟﺘﻲ ﺗﻌﺮﻑ ﺍﻟﻨﻬﻮﺽ ﺃﻛﺜﺮ

ﻣﻦ ﺍﻟﺴﻘﻮﻁ ،ﻭﺍﻟﻤﺼﺎﻟﺤﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺤﻈﺮ ،ﻭﺇﻋﻄﺎﺀ ﺍﻟﻔﺮﺹ ﺍﻟﺠﺪﻳﺪﺓ ﺃﻛﺜﺮ ﻣﻦ ﺍﻹﺩﺍﻧﺔ ،ﻭﺍﻟﻤﺴﺘﻘﺒﻞ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻤﺎﺿﻲ.[64]"

.117ﻋﻨﺪﻣﺎ ﻳﻄﻠﺐ ﻣﻨﻚ ﺃﻣﺮًﺍ ﻣﺎ ﺃﻭ ﻋﻨﺪﻣﺎ ﻳﺴﻤﺢ ﺑﻜﻞّ ﺑﺴﺎﻃﺔ ﺑﺄﻥ ﺗﻮﺍﺟﻪ ﺍﻟﺘﺤﺪّﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺤﻤﻠﻬﺎ ﻟﻚ ﺍﻟﺤﻴﺎﺓ ،ﻳﻨﺘﻈﺮ ﺃﻥ

ﺗﻤﻨﺤﻪ ﻣﺠﺎﻟًﺎ ﻟﻴﺪﻓﻌﻚ ﻋﻠﻰ ﺍﻟﻤﻀﻲّ ﻗﺪﻣًﺎ ،ﻭﻟﻴﻌﺰّﺯﻙ ،ﺣﺘﻰ ﺗﻨﻀﺞ .ﻻ ﻳﺰﻋﺠﻪ ﺃﻥ ﺗﻌﺒّﺮ ﻋﻦ ﺃﺳﺌﻠﺘﻚ ،ﻟﻜﻦ ﻣﺎ ﻳﻘﻠﻘﻪ ﺇﻧﻤﺎ ﻫﻮ

ﺃﻧﻚ ﻻ ﺗﺘﺤﺪّﺙ ﻣﻌﻪ ،ﻭﺃﻧﻚ ﻻ ﺗﻨﻔﺘﺢ ﺑﺼﺪﻕ ﻋﻠﻰ ﺍﻟﺤﻮﺍﺭ ﻣﻌﻪ .ﻳﻘﻮﻝ ﻟﻨﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪّﺱ ﺃﻥ ﻳﻌﻘﻮﺏ ﺻﺎﺭﻉ ﺍﻟﻠﻪ )ﺭﺍ .ﺗﻚ ،32

،(31 -25ﻭﻟﻢ ﻳﻔﺼﻠﻪ ﻫﺬﺍ ﺍﻷﻣﺮ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺮﺏ .ّﻓﻬﻮ ﻓﻲ ﺍﻟﻮﺍﻗﻊ ،ﺍﻟﺬﻱ ﻳﺤﺜّﻨﺎ :"ﺗَﻌﺎﻟَﻮﺍ ﻧَﺘَﻨﺎﻗَﺶ" )ﺃﺵ .(18 ،1ﺇﻥ ﺣﺒّﻪ

ﺣﻘﻴﻘﻲّ ﻭﺃﺻﻴﻞ ﻭﻣﻠﻤﻮﺱ ﻟﺪﺭﺟﺔ ﺃﻧﻪ ﻳﻘﺘﺮﺡ ﻋﻠﻴﻨﺎ ﻋﻼﻗﺔ ﻣﻠﻴﺌﺔ ﺑﺎﻟﺤﻮﺍﺭ ﺍﻟﺼﺎﺩﻕ ﻭﺍﻟﻤﺜﻤﺮ .ﺃﺧﻴﺮًﺍ ،ﺍﻃﻠﺐ ﺍﺣﺘﻀﺎﻥ ﻭﺍﻟﺪﻙ

ﺍﻟﺴﻤﺎﻭﻱ ،ﻓﻲ ﺍﻟﻮﺟﻪ ﺍﻟﻤﺤﺐّ ﻟﺸﻬﻮﺩﻩ ﺍﻟﺸﺠﻌﺎﻥ ﻋﻠﻰ ﺍﻷﺭﺽ!

ﺍﻟﻤﺴﻴﺢ ﻳﺨﻠّﺼﻚ

.118ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﺃﻥ ﺍﻟﻤﺴﻴﺢ ،ﺑﺪﺍﻓﻊ ﺍﻟﺤﺐ ،ّﺑﺬﻝ ﻧﻔﺴﻪ ﺣﺘﻰ ﺍﻟﻨﻬﺎﻳﺔ ﻛﻲ ﻳﻔﺪﻳﻚ .ﻭﺫﺭﺍﻋﺎﻩ ﻣﻔﺘﻮﺣﺘﺎﻥ ﻋﻠﻰ

ﺍﻟﺼﻠﻴﺐ ﻫﻤﺎ ﺃﺛﻤﻦ ﻋﻼﻣﺔ ﻋﻠﻰ ﺃﻧﻪ ﺻﺪﻳﻖ ﻗﺎﺩﺭ ﻋﻠﻰ ﺑﻠﻮﻍ ﺃﻗﺼﻰ ﺍﻟﺤﺪﻭﺩ :"ﻛﺎﻥَ ﻗﺪ ﺃَﺣَﺐَّ ﺧﺎﺻَّﺘَﻪ ﺍﻟَّﺬﻳﻦَ ﻓﻲ ﺍﻟﻌﺎﻟَﻢ ،ﻓَﺒَﻠَﻎَ ﺑِﻪ

ﺍﻟﺤُﺐُّ ﻟَﻬﻢ ﺇِﻟﻰ ﺃَﻗْﺼﻰ ﺣُﺪﻭﺩِﻩ" )ﻳﻮ .(1 ،13ﻗﺎﻝ ﺍﻟﻘﺪّﻳﺲ ﺑﻮﻟﺲ ﺇﻧﻪ ﻳﺤﻴﺎ ﻭﺍﺿﻌًﺎ ﺛﻘﺘﻪ ﺍﻟﻜﺎﻣﻠﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﺤﺐّ ﺍﻟﺬﻱ ﻭﻫﺐ

ﻛﻞّ ﺷﻲﺀ :"ﺇِﻧِّﻲ ﺃَﺣْﻴﺎﻫﺎ ﻓﻲ ﺍﻹِﻳﻤﺎﻥِ ﺑِﺎﺑﻦِ ﺍﻟﻠﻪِ ﺍﻟَّﺬﻱ ﺃَﺣﺒَّﻨﻲ ﻭﺟﺎﺩَ ﺑِﻨَﻔْﺴِﻪ ﻣِﻦ ﺃًﺟْﻠﻲ" )ﻏﻞ .(20 ،2

.119ﻫﺬﺍ ﺍﻟﻤﺴﻴﺢ ﺍﻟﺬﻱ ﺧﻠّﺼﻨﺎ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻣﻦ ﺧﻄﺎﻳﺎﻧﺎ ،ﻣﺎ ﺯﺍﻝ ﻳﺨﻠّﺼﻨﺎ ﻭﻳﻔﺘﺪﻳﻨﺎ ﺍﻟﻴﻮﻡ ﺑﻨﻔﺲ ﺍﻟﻘﻮّﺓ ﺍﻟﻨﺎﺗﺠﺔ ﻋﻦ ﺑﺬﻝ

ﺫﺍﺗﻪ ﺍﻟﻜﺎﻣﻞ .ﺍﻧﻈﺮ ﺇﻟﻰ ﺻﻠﻴﺒﻪ ،ﻭﺗﻤﺴّﻚ ﺑﻪ ،ﻭﺩﻋﻪ ﻳﺨﻠّﺼﻚ ،ﻷﻥ "ﺍﻟﺬﻳﻦ ﻳﻨﻘﺎﺩﻭﻥ ﻟﻪ ﻳﺤﺮّﺭﻫﻢ ﻣﻦ ﺍﻟﺨﻄﻴﺌﺔ ﻭﺍﻟﺤﺰﻥ ﻭﺍﻟﻔﺮﺍﻍ

ﺍﻟﺪﺍﺧﻠﻲ ﻭﺍﻟﻌﺰﻟﺔ .[65]"ﻭﺇﺫﺍ ﺃﺧﻄﺄﺕ ﻭﺍﺑﺘﻌﺪﺕ ،ﻳﻌﻮﺩ ﻫﻮ ﻟﻴﻘﻴﻤﻚ ﺑﻘﻮّﺓ ﺻﻠﻴﺒﻪ .ﻭﻻ ﺗﻨﺲَ ﺃﺑﺪًﺍ "ﺃﻧﻪ ﻳﻐﻔﺮ ﺳﺒﻌﻴﻦ ﻣﺮّﺓ ﺳﺒﻊ

ﻣﺮّﺍﺕ .ﺇﻧﻪ ﻳﻌﻮﺩ ﻭﻳﺤﻤﻠﻨﺎ ﻋﻠﻰ ﻛﺘﻔﻴﻪ ﺍﻟﻤﺮّﺓ ﺗﻠﻮ ﺍﻟﻤﺮّﺓ .ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﻨﺰﻉ ﻣﻨّﺎ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﺘﻲ ﻳﻬﺒﻨﺎ ﺇﻳﺎﻫﺎ ﺫﺍﻙ ﺍﻟﺤﺐّ

ﺍﻟﻼﻣﺘﻨﺎﻫﻲ ﻭﺍﻟﺬﻱ ﻻ ﻳﺘﺰﻋﺰﻉ .ﺇﻧﻪ ﻳﺴﻤﺢ ﻟﻨﺎ ﺑﺄﻥ ﻧﺮﻓﻊ ﺭﺃﺳﻨﺎ ﻭﻧﻌﺎﻭﺩ ﺍﻟﻜﺮّﺓ ،ﺑﺤﻨﺎﻥ ﻻ ﻳﺨﻴّﺒﻨﺎ ﺃﺑﺪًﺍ ﻭﻳﺴﺘﻄﻴﻊ ﺩﺍﺋﻤًﺎ ﺃﻥ ﻳﻌﻴﺪ ﺇﻟﻴﻨﺎ

ﺍﻟﻔﺮﺡ.[66]"

.120ﻟﻘﺪ "ﺧﻠّﺼﻨﺎ ﻳﺴﻮﻉ :ﻷﻧﻪ ﻳﺤﺒّﻨﺎ ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻨﺎ .ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﻘﻮﻡ ﺑﺄﻱّ ﺷﻲﺀ ،ﻟﻜﻨّﻪ ﻳﺤﺒّﻨﺎ ،ﻭﻳﺨﻠّﺼﻨﺎ .ﻷﻥ

ﻭﺣﺪﻩ ﺍﻟﺬﻱ ﻧﺤﺒّﻪ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺨﻠﺺ .ﻭﺣﺪﻩ ﺍﻟﺬﻱ ﻧﻌﺎﻧﻘﻪ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﻐﻴّﺮ .ﺇﻥ ﺣﺐّ ﺍﻟﺮﺏّ ﺃﻛﺒﺮ ﻣﻦ ﻛﻞّ ﺗﻨﺎﻗﻀﺎﺗﻨﺎ ﻭﻛﻞّ

ﻫﺸﺎﺷﺘﻨﺎ ﻭﻛﻞّ ﺻﻐﺮﻧﺎ .ﻭﻟﻜﻦ ﻋﺒﺮ ﺗﻨﺎﻗﻀﺎﺗﻨﺎ ﺑﺎﻟﺘﺤﺪﻳﺪ ﻭﻫﺸﺎﺷﺘﻨﺎ ﻭﺻﻐﺮﻧﺎ ﻳﺮﻳﺪ ﻫﻮ ﺃﻥ ﻳﻜﺘﺐ ﻗﺼّﺔ ﺍﻟﺤﺐّ ﻫﺬﻩ .ﻟﻘﺪ ﻋﺎﻧﻖ

ﺍﻻﺑﻦ ﺍﻟﻀﺎﻝ ،ﻭﺍﺣﺘﻀﻦ ﺑﻄﺮﺱ ﺑﻌﺪ ﺃﻥ ﺃﻧﻜﺮﻩ ،ﻭﻫﻮ ﺩﺍﺋﻤًﺎ ﻳﻌﺎﻧﻘﻨﺎ ،ﺩﺍﺋﻤًﺎ ،ﺩﺍﺋﻤًﺎ ،ﺩﺍﺋﻤًﺎ ،ﻳﺴﺎﻋﺪﻧﺎ ﺑﻌﺪ ﺳﻘﻮﻃﻨﺎ ﻋﻠﻰ ﺍﻟﻨﻬﻮﺽ

ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺃﻗﺪﺍﻣﻨﺎ .ﻷﻥ ﺍﻟﺴﻘﻮﻁ ﺍﻟﺤﻘﻴﻘﻲ –ﺍﻧﺘﺒﻬﻮﺍ ﻟﻬﺬﺍ ،-ﺍﻟﺴﻘﻮﻁ ﺍﻟﺤﻘﻴﻘﻲ ،ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺪﻣّﺮ ﺣﻴﺎﺗﻨﺎ ،ﻫﻮ ﺍﻟﺒﻘﺎﺀ

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ﻓﻲ ﻭﺿﻊ ﺍﻟﺴﻘﻮﻁ ﻭﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻟﻤﺴﺎﻋﺪﺓ .ﻫﻨﺎﻙ ﺃﻏﻨﻴﺔ ﺭﺍﺋﻌﺔ ﻳﻐﻨّﻴﻬﺎ ﻣﺘﺴﻠّﻘﻮ ﺍﻟﺠﺒﺎﻝ ﺃﺛﻨﺎﺀ ﺗﺴﻠّﻘﻬﻢ" :ﻓﻲ ﻓﻦّ ﺍﻟﺘﺴﻠّﻖ ،ﻻ

ﻳﻜﻤﻦ ﺍﻻﻧﺘﺼﺎﺭ ﻓﻲ ﻋﺪﻡ ﺍﻟﺴﻘﻮﻁ ،ﺑﻞ ﻓﻲ ﻋﺪﻡ ﺍﻟﺒﻘﺎﺀ ﻓﻲ ﻭﺿﻊ ﺍﻟﺴﻘﻮﻁ.[67]"

.121ﺇﻥ ﻏﻔﺮﺍﻧﻪ ﻭﺧﻼﺻﻪ ﻟﻴﺴﺎ ﺷﻴﺌًﺎ ﺍﺷﺘﺮﻳﻨﺎﻩ ،ﺃﻭ ﻳﺠﺐ ﺃﻥ ﻧﻜﺘﺴﺒﻪ ﺑﺄﻋﻤﺎﻟﻨﺎ ﺃﻭ ﺑﺠﻬﻮﺩﻧﺎ .ﻓﻬﻮ ﻳﻐﻔﺮ ﻟﻨﺎ ﻭﻳﺤﺮّﺭﻧﺎ ﻣﺠّﺎﻧًﺎ.

ﻓﻌﻤﻞ ﺑﺬﻝ ﺫﺍﺗﻪ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻫﻮ ﻋﻈﻴﻢ ﻟﺪﺭﺟﺔ ﺃﻧﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺪﻓﻊ ﺛﻤﻨﻪ ،ﻋﻠﻴﻨﺎ ﻓﻘﻂ ﺃﻥ ﻧﻘﺒﻠﻪ ﺑﺎﻣﺘﻨﺎﻥ

ﻫﺎﺋﻞ ﻭﺑﻔﺮﺡ ﻛﻮﻧﻨﺎ ﻣﺤﺒﻮﺑﻴﻦ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﻤﻜﻨﻨﺎ ﺗﺨﻴّﻠﻪ :"ﻫﻮ ﺃَﺣَﺒَّﻨﺎ" 1)ﻳﻮ .(19 ،4

.122ﺃﻳّﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻤﺤﺒﻮﺑﻮﻥ ﻣﻦ ﻗِﺒَﻞِ ﺍﻟﺮﺏ ،ّﻛﻢ ﺃﻧﺘﻢ ﺛﻤﻴﻨﻮﻥ ﻷﻧﻜﻢ ﺍﻓﺘُﺪﻳﺘﻢ ﺑﺪﻡِ ﺍﻟﻤﺴﻴﺢ ﺍﻟﺜﻤﻴﻦ! ﺃﻳّﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻷﻋﺰﺍﺀ،

"ﺃﻧﺘﻢ ﻻ ﺗُﻘﺪَّﺭﻭﻥ ﺑﺜﻤﻦ! ﻟﺴﺘﻢ ﺳﻠﻌﺔ ﺗُﺒﺎﻉ ﻓﻲ ﺍﻟﻤﺰﺍﺩ! ﻣﻦ ﻓﻀﻠﻜﻢ ،ﻻ ﺗﺴﻤﺤﻮﺍ ﺑﺄﻥ ﻳﺸﺘﺮﻳﻜﻢ ،ﺃﻭ ﺃﻥ ﻳﻐﻮﻳﻜﻢ ،ﺃﻭ ﺃﻥ

ﻳﺴﺘﻌﺒﺪﻛﻢ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻹﻳﺪﻳﻮﻟﻮﺟﻲ ﺍﻟﺬﻱ ﻳﻤﻸ ﻋﻘﻮﻟﻨﺎ ﺑﺄﻓﻜﺎﺭ ﻏﺮﻳﺒﺔ ،ﻓﻨﺼﺒﺢ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻋﺒﻴﺪًﺍ ،ﻣﺪﻣﻨﻴﻦ ،ﻓﺎﺷﻠﻴﻦ ﻓﻲ ﺣﻴﺎﺗﻨﺎ.

ﺃﻧﺘﻢ ﻻ ﺗُﻘﺪَّﺭﻭﻥ ﺑﺜﻤﻦ :ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻜﺮّﺭﻭﺍ ﺩﺍﺋﻤًﺎ :ﻟﺴﺖ ﺳﻠﻌﺔ ،ﻭﻟﻴﺴﺖ ﻟﻠﺒﻴﻊ .ﺃﻧﺎ ﺣﺮ ،ّﺃﻧﺎ ﺣﺮّ! ﺍﻋﺸﻘﻮﺍ ﺍﻟﺤﺮّﻳﺔ ،ﺗﻠﻚ ﺍﻟﺘﻲ ﻳﻬﺒﻬﺎ

ﻳﺴﻮﻉ.[68]"

.123ﺍﻧﻈﺮ ﺇﻟﻰ ﺫﺭﺍﻋﻲّ ﺍﻟﻤﺴﻴﺢ ﺍﻟﻤﺼﻠﻮﺏ ،ﻭﺍﻗﺒﻞ ﻣﻨﻪ ﺍﻟﺨﻼﺹ ﻣﺮﺍﺭًﺍ ﻭﺗﻜﺮﺍﺭًﺍ .ﻭﻋﻨﺪﻣﺎ ﺗﺘﻘﺮّﺏ ﻟﻼﻋﺘﺮﺍﻑ ﺑﺨﻄﺎﻳﺎﻙ ،ﺁﻣﻦ

ﺑﺸﺪّﺓ ﺑﺮﺣﻤﺘﻪ ﺍﻟﺘﻲ ﺗﺤﺮّﺭﻙ ﻣﻦ ﺍﻟﺬﻧﺐ .ﺗﺄﻣّﻞ ﻓﻲ ﺩﻣﻪ ﺍﻟﻤﻬﺮﺍﻕ ﺑﺤﺐّ ﻋﻈﻴﻢ ،ﻭﺩﻋﻪ ﻳﻨﻘّﻴﻚ .ﻓﻴﻤﻜﻨﻚ ﻫﻜﺬﺍ ﺃﻥ ﺗﻮﻟﺪ ﻣﻦ

ﺟﺪﻳﺪ ،ﻣﺮﺍﺭًﺍ ﻭﺗﻜﺮﺍﺭًﺍ.

ﺇﻧﻪ ﺣﻲّ!

.124ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺣﻘﻴﻘﺔ ﺛﺎﻟﺜﺔ ﻻ ﻳﻤﻜﻦ ﻓﺼﻠﻬﺎ ﻋﻦ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺴﺎﺑﻘﺔ :ﺇﻧﻪ ﺣﻲّ! ﻳﺠﺐ ﺃﻥ ﻧﺬﻛّﺮ ﺑﻬﺬﺍ ﻣﺮﺍﺭًﺍ ﻭﺗﻜﺮﺍﺭًﺍ ،ﻷﻧﻨﺎ

ﻗﺪ ﻧﺘّﺨﺬ ﻳﺴﻮﻉ ﻛﻤﺜﺎﻝ ﺻﺎﻟﺢ ﻣﻦ ﺍﻟﻤﺎﺿﻲ ﻭﺣﺴﺐ ،ﻛﺬﺍﻛﺮﺓ ،ﻛﺸﺨﺺٍ ﺃﻧﻘﺬﻧﺎ ﻗﺒﻞ ﺃﻟﻔﻲ ﻋﺎﻡ .ﻫﺬﺍ ﻟﻦ ﻳﻔﻴﺪﻧﺎ ﺑﺸﻲﺀ ،ﺑﻞ

ﺳﻴﺘﺮﻛﻨﺎ ﻛﻤﺎ ﻧﺤﻦ ،ﻭﻟﻦ ﻳﺤﺮّﺭﻧﺎ .ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﻐﻤﺮﻧﺎ ﺑﻨﻌﻤﺘﻪ ،ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺤﺮّﺭﻧﺎ ،ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺤﻮﻟﻨﺎ ،ﺍﻟﺸﺨﺺ

ﺍﻟﺬﻱ ﻳﺸﻔﻴﻨﺎ ﻭﻳﺴﺎﻧﺪﻧﺎ ﻫﻮ ﺷﺨﺺ ﺣﻲ .ّﺇﻧﻪ ﺍﻟﻤﺴﻴﺢ ﺍﻟﻘﺎﺋﻢ ﻣﻦ ﺍﻟﻤﻮﺕ ،ﺍﻟﻤﻠﻲﺀ ﺑﺤﻴﻮﻳّﺔ ﺧﺎﺭﻗﺔ ،ﻭﻳﻐﻤﺮﻩ ﻧﻮﺭٌ ﻻ ﻣﺘﻨﺎﻫﻲ.

ﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﻗﺎﻝ ﺍﻟﻘﺪّﻳﺲ ﺑﻮﻟﺲ :"ﺇِﺫﺍ ﻟﻢ ﻳَﻜُﻦِ ﺍﻟﻤﺴﻴﺢُ ﻗﺪ ﻗﺎﻡ ،ﻓﺈِﻳﻤﺎﻧُﻜﻢ ﺑﺎﻃِﻞ" 1)ﻗﻮﺭ .(17 ،15

.125ﺇﺫﺍ ﻛﺎﻥ ﺣﻴًّﺎ ،ﻓﻴﻤﻜﻨﻪ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﺿﺮًﺍ ﻓﻲ ﺣﻴﺎﺗﻚ ،ﻓﻲ ﻛﻞّ ﻟﺤﻈﺔ ،ﻛﻲ ﻳﻤﻸﻫﺎ ﺑﺎﻟﻨﻮﺭ .ﻭﻟﻦ ﺗﺸﻌﺮ ﺑﻌﺪ ﺑﺎﻟﻮﺣﺪﺓ ﺃﻭ

ﺑﺎﻟﺘﺨﻠّﻲ .ﺣﺘﻰ ﻟﻮ ﺫﻫﺐ ﺍﻟﺠﻤﻴﻊ ،ﻓﻬﻮ ﻳﺒﻘﻰ ،ﻛﻤﺎ ﻭﻋﺪ :"ﻫﺎﺀﻧﺬﺍ ﻣﻌَﻜﻢ ﻃَﻮﺍﻝَ ﺍﻷَﻳَّﺎﻡِ ﺇِﻟﻰ ﻧِﻬﺎﻳﺔِ ﺍﻟﻌﺎﻟَﻢ" )ﻣﺘﻰ .(20 ،28ﻳﻤﻸ

ﻛﻞّ ﺷﻲﺀ ﺑﺤﻀﻮﺭﻩ ﻏﻴﺮ ﺍﻟﻤﺮﺋﻲ ،ّﻭﺃﻳﻨﻤﺎ ﺗﺬﻫﺐ ،ﺳﻮﻑ ﻳﻜﻮﻥ ﻓﻲ ﺍﻧﺘﻈﺎﺭﻙ .ﻷﻧﻪ ﻟﻢ ﻳﺄﺕِ ﻓﻲ ﺍﻟﻤﺎﺿﻲ ﻓﻘﻂ ،ﻭﻟﻜﻨﻪ ﻳﺄﺗﻲ

ﻛﻞّ ﻳﻮﻡ ﻛﻲ ﻳﺪﻋﻮﻙ ﻟﻠﺘﻘﺪّﻡ ﻧﺤﻮ ﺃﻓﻖ ﺟﺪﻳﺪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ.

.126ﺗﺄﻣّﻞ ﺑﻴﺴﻮﻉ ﺳﻌﻴﺪًﺍ ،ﻳﻔﻴﺾ ﻓﺮﺣًﺎ .ﺍﺑﺘﻬﺞ ﻣﻊ ﺻﺪﻳﻘﻚ ﺍﻟﺬﻱ ﺍﻧﺘﺼﺮ .ﻟﻘﺪ ﻗﺘﻠﻮﺍ ﺍﻟﻘﺪّﻳﺲ ،ﺍﻟﺒﺎﺭ ،ﺍﻟﺒﺮﻱﺀ ،ﻟﻜﻨﻪ ﺍﻧﺘﺼﺮ.

ﻓﻜﻠﻤﺔ ﺍﻟﻔﺼﻞ ﻟﻴﺴﺖ ﻟﻠﺸﺮ .ّﻭﻓﻲ ﺣﻴﺎﺗﻚ ﺃﻳﻀًﺎ ،ﻟﻦ ﺗﻜﻮﻥ ﻛﻠﻤﺔ ﺍﻟﻔﺼﻞ ﻟﻠﺸﺮ ،ّﻷﻥ ﺻﺪﻳﻘﻚ ﺍﻟﺬﻱ ﻳﺤﺒّﻚ ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﺘﺼﺮ ﻓﻴﻚ.

ﺇﻥ ﻣﺨﻠّﺼﻚ ﻫﻮ ﺣﻲ.ّ

.127ﻭﺇﺫﺍ ﻛﺎﻥ ﺣﻴًّﺎ ﻓﻬﺬﺍ ﺿﻤﺎﻧﺔ ﺃﻧﻪ ﺑﺈﻣﻜﺎﻧﻨﺎ ﺻﻨﻊ ﺍﻟﺨﻴﺮ ﻓﻲ ﺣﻴﺎﺗﻨﺎ ،ﻭﺃﻥ ﺃﺗﻌﺎﺑﻨﺎ ﻣﺠﺪﻳﺔ .ﻳﻤﻜﻨﻨﺎ ﺑﺎﻟﺘﺎﻟﻲ ﺃﻥ ﻧﺘﺮﻙ ﺍﻟﻨﺪﺏ

ﻭﺃﻥ ﻧﺘﻄﻠّﻊ ﻟﻸﻣﺎﻡ ،ﻷﻥ ﻣﻌﻪ ﻳﻤﻜﻨﻨﺎ ﺍﻟﺘﻄﻠّﻊ ﺩﻭﻣًﺎ ﻟﻸﻣﺎﻡ .ﻫﺬﻩ ﻫﻲ ﺿﻤﺎﻧﺘﻨﺎ .ﻳﺴﻮﻉ ﻫﻮ ﺍﻟﺤﻲّ ﺇﻟﻰ ﺍﻷﺑﺪ .ﻭﺇﻥ ﺗﺸﺒّﺜﻨﺎ ﺑﻪ

ﻓﺴﻮﻑ ﻧﻌﻴﺶ ﻭﻧﻌﺒﺮ ﻛﻞّ ﺃﺷﻜﺎﻝ ﺍﻟﻤﻮﺕ ﻭﺍﻟﻌﻨﻒ ﺍﻟﻜﺎﻣﻨﺔ ﻃﻴﻠﺔ ﺍﻟﺪﺭﺏ.

.128ﻭﺃﻱّ ﺣﻞّ ﺁﺧﺮ ﻓﺴﻮﻑ ﻳﻜﻮﻥ ﺿﻌﻴﻔًﺎ ﻭﻣﺆﻗّﺘًﺎ .ﻗﺪ ﻳﻜﻮﻥ ﻣﻔﻴﺪًﺍ ﻟﺒﻌﺾ ﺍﻟﻮﻗﺖ ،ﻭﻟﻜﻦ ﺳﻨﺠﺪ ﺃﻧﻔﺴﻨﺎ ﻣﺠﺪّﺩًﺍ ﺩﻭﻥ

ﺣﻤﺎﻳﺔ ﻭﻣﺘﺮﻭﻛﻴﻦ ﻓﻲ ﺍﻟﻌﺮﺍﺀ .ﺃﻣّﺎ ﻣﻌﻪ ،ﻓﺎﻟﻘﻠﺐ ﻳﺘﺠﺬّﺭ ﻓﻲ ﺃﻣﺎﻥ ﺃﺳﺎﺳﻲ ،ﻳﺴﺘﻤﺮّ ﻣﺘﺨﻄﻴًّﺎ ﻛﻞّ ﺷﻲﺀ .ﻳﻘﻮﻝ ﺍﻟﻘﺪّﻳﺲ ﺑﻮﻟﺲ

ﺇﻧﻪ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘّﺤﺪ ﻣﻊ ﺍﻟﻤﺴﻴﺢ ﻣﻦ ﺃﺟﻞ ﻣﻌﺮﻓﺔ "ﻗﻮّﺓ ﻗﻴﺎﻣﺘﻪ" )ﻓﻴﻞ .(10 ،3ﺇﻧﻬﺎ ﺍﻟﻘﻮّﺓ ﺍﻟﺘﻲ ﺳﺘﻈﻬﺮ ﻧﻔﺴﻬﺎ ﻣﺮﺍﺭًﺍ ﻭﺗﻜﺮﺍﺭًﺍ

ﻓﻲ ﺣﻴﺎﺗﻚ ﺃﻳﻀًﺎ ،ﻷﻧﻪ ﺟﺎﺀ ﻛﻲ ﻳﻬﺒﻚ ﺍﻟﺤﻴﺎﺓ ،"ﻭﺗﻔﻴﺾ" ﻓﻴﻚ )ﻳﻮ .(10 ،10

.129ﺇﺫﺍ ﺗﻮﺻّﻠﺖ ﻷﻥ ﺗﻘﺪّﺭ ﺟﻤﺎﻝ ﻫﺬﻩ ﺍﻟﺒﺸﺎﺭﺓ ﻭﺗﺪﻉ ﺍﻟﺮﺏّ ﻳﺄﺗﻲ ﻟﻠﻘﺎﺋﻚ؛ ﺇﺫﺍ ﺳﻤﺤﺖ ﻟﻪ ﺑﺄﻥ ﻳﺤﺒّﻚ ﻭﻳﺨﻠّﺼﻚ؛ ﻭﺇﺫﺍ

ﺩﺧﻠﺖ ﻓﻲ ﻋﻼﻗﺔ ﺻﺪﺍﻗﺔ ﻣﻌﻪ ،ﻭﺑﺪﺃﺕ ﺗﺘﺤﺪّﺙ ﻣﻊ ﺍﻟﻤﺴﻴﺢ ﺍﻟﺤﻲّ ﺣﻮﻝ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻤﻠﻤﻮﺳﺔ ﻓﻲ ﺣﻴﺎﺗﻚ ،ﻓﺴﺘﻜﻮﻥ ﻫﺬﻩ ﺗﺠﺮﺑﺔ

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ﻋﻈﻴﻤﺔ ،ﻭﺳﺘﻜﻮﻥ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺘﻲ ﺳﺘﺪﻋﻢ ﺣﻴﺎﺗﻚ ﺍﻟﻤﺴﻴﺤﻴﺔ .ﺇﻧﻬﺎ ﺃﻳﻀًﺎ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺘﻲ ﻳﻤﻜﻨﻚ ﺇﻳﺼﺎﻟﻬﺎ ﻟﺒﻘﻴﺔ ﺍﻟﺸﺒﻴﺒﺔ.

ﻷﻥ ﺍﻟﻤﺮﺀ ﻻ ﻳﺼﺒﺢ "ﻣﺴﻴﺤﻴًّﺎ ﻧﺘﻴﺠﺔَ ﺧﻴﺎﺭ ﺃﺧﻼﻗﻲّ ﺃَﻭ ﻓﻜﺮﺓ ﺳﺎﻣﻴﺔ ،ﺑﻞ ﻧﺘﻴﺠﺔ ﻟﻘﺎﺀ ﺣﺪﺙٍ ﻣﺎ ،ﺷﺨﺺٍ ﻣﺎ ،ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ

ﻳُﻌﻄﻲ ﺍﻟﺤﻴﺎﺓ ﺃﻓﻘًﺎ ﺟﺪﻳﺪًﺍ ﻭﺍﺗّﺠﺎﻫًﺎ ﺣﺎﺳﻤًﺎ.[69]"!

ﺍﻟﺮﻭﺡ ﻳﻌﻄﻲ ﺍﻟﺤﻴﺎﺓ

.130ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻘﺎﺋﻖ ﺍﻟﺜﻼﺙ )ﺍﻟﻠﻪ ﻳﺤﺒّﻚ ،ﺍﻟﻤﺴﻴﺢ ﻳﺨﻠّﺼﻚ ،ﻭﻫﻮ ﺣﻲّ( ﻳﻈﻬﺮ ﺍﻟﻠﻪ ﺍﻵﺏ ﻭﻳﻈﻬﺮ ﻳﺴﻮﻉ .ﻭﺣﻴﺚ ﻳﻜﻮﻥ

ﺍﻵﺏ ﻭﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ ،ﻫﻨﺎﻙ ﻳﻜﻮﻥ ﺃﻳﻀًﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ .ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺤﻀّﺮ ﺍﻟﻘﻠﻮﺏ ﻭﻳﻔﺘﺤﻬﺎ ﻛﻲ ﺗﻘﺒﻞ ﻫﺬﻩ ﺍﻟﺒﺸﺎﺭﺓ ،ﻭﻫﻮ

ﺍﻟﺬﻱ ﻳﺒﻘﻲ ﺗﺠﺮﺑﺔ ﺍﻟﺨﻼﺹ ﺣﻴّﺔ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺳﻴﺴﺎﻋﺪﻙ ﻋﻠﻰ ﺍﻟﻨﻤﻮّ ﻓﻲ ﻫﺬﺍ ﺍﻟﻔﺮﺡ ﺇﺫﺍ ﺗﺮﻛﺘﻪ ﻳﺘﺼﺮّﻑ .ﺇﻥ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ

ﻳﻤﻸ ﺍﻟﻘﻠﺐ ﺑﺎﻟﻤﺴﻴﺢ ﺍﻟﻘﺎﺋﻢ ،ﺛﻢ ﻳﺘﺴﺮّﺏ ﻓﻲ ﺣﻴﺎﺗﻚ ﻣﺜﻞ ﺍﻟﺮﺑﻴﻊ .ﻭﻋﻨﺪﻣﺎ ﺗﻨﺎﻝ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ،ﻳﺠﻌﻠﻚ ﺗﺪﺧﻞ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ﻓﻲ

ﻗﻠﺐ ﺍﻟﻤﺴﻴﺢ ﻛﻲ ﺗﺰﺩﺍﺩ ﺍﻣﺘﻼﺀً ﻣﻦ ﻣﺤﺒّﺘﻪ ﻭﻧﻮﺭﻩ ﻭﻗﻮّﺗﻪ.

.131ﺍﺩﻉُ ﺍﻟﺮﻭﺡَ ﺍﻟﻘﺪﺱ ﻛﻞّ ﻳﻮﻡ ،ﻛﻲ ﻳﺠﺪّﺩ ﻓﻴﻚ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺍﺧﺘﺒﺎﺭ ﺍﻟﺒﺸﺎﺭﺓ ﺍﻟﻌﻈﻤﻰ .ﻟﻢ ﻻ؟ ﺃﻧﺖ ﻻ ﺗﺨﺴﺮ ﺃﻱّ ﺷﻲﺀ

ﻭﻫﻮ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻐﻴّﺮ ﺣﻴﺎﺗﻚ ،ﻭﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻨﻴﺮﻫﺎ ﻭﻳﻤﻨﺤﻬﺎ ﺍﺗّﺠﺎﻫًﺎ ﺃﻓﻀﻞ .ﻓﻬﻮ ﻻ ﻳﺸﻮّﻫﻚ ،ﻭﻻ ﻳﺴﻠﺒﻚ ﺃﻱّ ﺷﻲﺀ ،ﺑﻞ ﻳﺴﺎﻋﺪﻙ

ﻓﻲ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﻣﺎ ﺗﺤﺘﺎﺟﻪ ﺑﺄﻓﻀﻞ ﻃﺮﻳﻘﺔ .ﻫﻞ ﺗﺤﺘﺎﺝ ﺍﻟﻰ ﺍﻟﺤﺐّ؟ ﻟﻦ ﺗﺠﺪﻩ ﻓﻲ ﺍﻟﻔﺠﻮﺭ ،ﺃﻭ ﻓﻲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻵﺧﺮﻳﻦ ،ﺃﻭ

ﻓﻲ ﺍﻣﺘﻼﻙ ﺍﻵﺧﺮﻳﻦ ،ﺃﻭ ﻓﻲ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻴﻬﻢ .ﺳﺘﺠﺪﻩ ﺑﻄﺮﻳﻘﺔ ﺗﺠﻌﻠﻚ ﺳﻌﻴﺪًﺍ ﺣﻘًّﺎ .ﻫﻞ ﺗﺒﺤﺚ ﻋﻦ ﺍﻟﻘﻮﺓ؟ ﻟﻦ ﺗﺨﺘﺒﺮﻫﺎ ﻣﻦ

ﺧﻼﻝ ﺗﺠﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ ،ﻭﺇﻧﻔﺎﻕ ﺍﻷﻣﻮﺍﻝ ،ﻭﺍﻟﺮﻛﺾ ﺍﻟﻴﺎﺋﺲ ﻭﺭﺍﺀ ﺃﺷﻴﺎﺀ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ .ﺳﻮﻑ ﺗﻨﺎﻟﻬﺎ ﺑﻄﺮﻳﻘﺔ ﺃﻛﺜﺮ ﺟﻤﺎﻟًﺎ ﻭﻣﺮﺿﻴﺔ

ﺇﺫﺍ ﺳﻤﺤﺖ ﻟﻠﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺃﻥ ﻳﻘﻮﺩﻙ.

.132ﻫﻞ ﺗﺒﺤﺚ ﻋﻦ ﺍﻟﺸﻐﻒ؟ ﻛﻤﺎ ﺗﻘﻮﻝ ﺗﻠﻚ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﺠﻤﻴﻠﺔ :ﺍﻋﺸﻖ! )ﺃﻭ ﺩﻉ ﻧﻔﺴﻚ ﺗﻌﺸﻖ ،(ﻷﻧﻪ "ﻣﺎ ﻣﻦ ﺷﻲﺀ

ﺃﻫﻢّ ﻣﻦ ﺇﻳﺠﺎﺩ ﺍﻟﻠﻪ .ﺃﻱ ﺃﻥ ﺗﻌﺸﻘﻪ ﺑﻄﺮﻳﻘﺔ ﻧﻬﺎﺋﻴﺔ ﻭﻣﻄﻠﻘﺔ .ﻭﻣﺎ ﺗﻌﺸﻘﻪ ﻳﻀﺒﻂ ﺧﻴﺎﻟﻚ ،ﻭﻳﺘﻮﺻّﻞ ﻷﻥ ﻳﺘﺮﻙ ﺑﺼﻤﺎﺗﻪ ﻋﻠﻰ ﻛﻞّ

ﺷﻲﺀ .ﻓﻴﻜﻮﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺮّﺭ ﻣﺎ ﺍﻟﺬﻱ ﻳﺠﻌﻠﻚ ﺗﻘﻮﻡ ﻣﻦ ﺍﻟﻔﺮﺍﺵ ﻓﻲ ﺍﻟﺼﺒﺎﺡ ،ﻭﻣﺎﺫﺍ ﺗﻔﻌﻞ ﻣﻊ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ،ﻭﻛﻴﻒ

ﺗﻘﻀﻲ ﻋﻄﻼﺕ ﻧﻬﺎﻳﺔ ﺍﻷﺳﺒﻮﻉ ،ﻭﻣﺎ ﺗﺘﺼﻔﺤﻪ ،ﻭﻣﺎ ﺗﻌﺮﻓﻪ ،ﻭﻣﺎ ﺍﻟﺬﻱ ﻳﻜﺴﺮ ﻗﻠﺒﻚ ،ﻭﻣﺎ ﺍﻟﺬﻱ ﻳﻤﻠﺆﻙ ﺑﺎﻟﻔﺮﺡ ﻭﺍﻻﻣﺘﻨﺎﻥ .ﺍﻋﺸﻖ!

ﻭﺍﺳﺘﻤﺮّ ﺑﻌﺸﻘﻚ! ﻭﻛﻞّ ﺷﻲﺀ ﺳﻴﻜﻮﻥ ﻣﺨﺘﻠﻔًﺎ .[70]"ﺣﺒّﻚ ﻟﻠﻪ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﺍﻟﺤﻴﺎﺓ ﺑﺸﻐﻒ ،ﻫﻮ ﻣﻤﻜﻦ ﺑﻔﻀﻞ ﺍﻟﺮﻭﺡ

ﺍﻟﻘﺪﺱ ،ﻷَﻥَّ "ﻣَﺤَﺒَّﺔَ ﺍﻟﻠّﻪ ﺃُﻓﻴﻀَﺖ ﻓﻲ ﻗُﻠﻮﺑِﻨﺎ ﺑِﺎﻟﺮُّﻭﺡَ ﺍﻟﻘُﺪُﺱِ ﺍﻟَّﺬﻱ ﻭُﻫِﺐَ ﻟَﻨﺎ" )ﺭﻭﻡ .(5 ،5

.133ﺇﻧﻪ ﻧﺒﻊ ﻟﻠﺸﺒﺎﺏ ﺍﻷﻓﻀﻞ .ﻷﻥ ﻣﻦ ﻳﺜﻖ ﻓﻲ ﺍﻟﺮﺏّ "ﻳَﻜﻮﻥُ ﻛﺎﻟﺸَّﺠَﺮَﺓِ ﺍﻟﻤَﻐْﺮﻭﺳَﺔِ ﻋﻠﻰ ﺍﻟﻤِﻴﺎﻩ ﺗُﺮﺳِﻞُ ﺃُﺻﻮﻟَﻬﺎ ﺇِﻟﻰ

ﻣَﺠْﺮﻯ ﺍﻟﻨَّﻬْﺮ" )ﺇﺭ .(8 ،17ﻭﺑﻴﻨﻤﺎ "ﺍﻟﻔِﺘْﻴﺎﻥُ ﻳَﺘﻌَﺒﻮﻥَ ﻭﻳُﻌﻴَﻮﻥ" )ﺃﺵ ،(30 ،40ﺃﻭﻟﺌﻚ ﺍﻟﺮَّﺍﺟﻮﻥَ ﻟِﻠﺮَّﺏّ "ﻳَﺘَﺠَﺪَّﺩﻭﻥَ ﻗُﻮَّﺓً ﻳَﺮﺗَﻔِﻌﻮﻥَ

ﺑِﺄَﺟﻨِﺤَﺔٍ ﻛﺎﻟﻌِﻘْﺒﺎﻥ ،ﻳَﻌْﺪﻭﻥَ ﻭﻻ ﻳُﻌْﻴَﻮﻥ ،ﻳَﺴﻴﺮﻭﻥَ ﻭﻻ ﻳَﺘﻌَﺒﻮﻥ" )ﺃﺵ .(31 ،40

ﺍﻟﻔﺼﻞ ﺍﻟﺨﺎﻣﺲ

ﻣﺴﺎﺭﺍﺕ ﺍﻟﺸﺒﺎﺏ

.134ﻛﻴﻒ ﻧﻌﻴﺶ ﺍﻟﺸﺒﺎﺏ ﻋﻨﺪﻣﺎ ﻧﺴﻤﺢ ﻟﺒﺸﺎﺭﺓ ﺍﻹﻧﺠﻴﻞ ﺍﻟﻌﻈﻴﻤﺔ ﺑﺄﻥ ﺗﻨﻴﺮﻧﺎ ﻭﺗﻐﻴّﺮﻧﺎ؟ ﻣﻦ ﺍﻟﻤﻬﻢّ ﻃﺮﺡ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ،ﻷﻥ

ﺍﻟﺸﺒﺎﺏ ،ﺃﻛﺜﺮ ﻣﻦ ﻣﺼﺪﺭ ﺗﻔﺎﺧﺮ ،ﻫﻮ ﻫﺒﺔ ﻣﻦ ﺍﻟﻠﻪ :"ﺃﻥ ﺗﻜﻮﻥ ﺷﺎﺑًّﺎ ﻫﻮ ﻧﻌﻤﺔ ،ﻫﻮ ﻛﻨﺰ .[71]"ﺇﻧﻬﺎ ﻫﺒﺔ ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺒﺪّﺩﻫﺎ

ﺩﻭﻥ ﺟﺪﻭﻯ ،ﺃﻭ ﻳﻤﻜﻨﻨﺎ ﻗﺒﻮﻟﻬﺎ ﺑﺎﻣﺘﻨﺎﻥ ﻭﻋﻴﺸﻬﺎ ﺑﺸﻜﻞ ﻛﺎﻣﻞ.

.135ﺇﻥ ﺍﻟﻠﻪ ﻫﻮ ﻣﺎﻧﺢ ﺍﻟﺸﺒﺎﺏ ﻭﻫﻮ ﻳﻌﻤﻞ ﻓﻲ ﺣﻴﺎﺓ ﻛﻞّ ﺷﺎﺏ .ّﺍﻟﺸﺒﺎﺏ ﻫﻮ ﺯﻣﻦ ﻣﺒﺎﺭﻙ ﻟﻠﺸﺎﺏّ ﻭﻧﻌﻤﺔ ﻟﻠﻜﻨﻴﺴﺔ

ﻭﻟﻠﻌﺎﻟﻢ .ﺇﻧﻪ ﻓﺮﺡ ،ﺇﻧﻪ ﺃﻏﻨﻴﺔ ﺭﺟﺎﺀ ﻭﻏﺒﻄﺔ .ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺳﻨﻮﺍﺕ ﺍﻟﺸﺒﺎﺏ ﺗﺴﺘﻠﺰﻡ ﺭﺅﻳﺔ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺍﻟﺤﻴﺎﺓ ﻛﻔﺘﺮﺓ

ﺗﺴﺘﺤﻖّ ﺍﻟﻌﻨﺎﺀ ﻓﻲ ﺣﺪّ ﺫﺍﺗﻬﺎ ،ﻭﻟﻴﺲ ﻣﺠﺮّﺩ ﻣﺮﺣﻠﺔ ﺍﻧﺘﻘﺎﻟﻴّﺔ ﻳﺸﻌﺮ ﻓﻴﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻧﻬﻢ ﻣﺪﻓﻮﻋﻮﻥ ﻧﺤﻮ ﺳﻦّ ﺍﻟﺒﻠﻮﻍ.

3 Pages 21-30

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3.1 Page 21

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ﻭﻗﺖ ﺍﻷﺣﻼﻡ ﻭﺍﻟﺨﻴﺎﺭﺍﺕ

.136ﺇﻥ ﺍﻧﺘﻬﺎﺀ ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ ،ﻓﻲ ﺯﻣﻦ ﻳﺴﻮﻉ ،ﻛﺎﻥ ﺧﻄﻮﺓ ﻣﻨﺘﻈﺮﺓ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ،ﻳُﺤﺘﻔﻞ ﺑﻬﺎ ،ﻭﻣﻤﺘﻌﺔ ﻟﻠﻐﺎﻳﺔ .ﻟﺬﺍ،

ﻋﻨﺪﻣﺎ ﺃﻋﺎﺩ ﻳﺴﻮﻉ ﺍﻟﺤﻴﺎﺓ ﺇﻟﻰ "ﺍﻟﺼَّﺒِﻴَّﺔ" )ﻣﺮ ،(39 ،5ﺟﻌﻠﻬﺎ ﺗﺨﻄﻮ ﺧﻄﻮﺓ ﺇﻟﻰ ﺍﻷﻣﺎﻡ ،ﺣﻮّﻟﻬﺎ ﺇﻟﻰ "ﻓﺘﺎﺓ" )ﻣﺮ .(41 ،5

ﻭﺑﻘﻮﻟﻪ ﻟﻬﺎ :"ﻃَﻠﻴﺘﺎ ﻗﻮﻡ ،"!ﺟﻌﻠﻬﺎ ﻓﻲ ﺍﻟﻮﻗﺖ ﻋﻴﻨﻪ ﺃﻛﺜﺮ ﻣﺴﺆﻭﻟﻴّﺔ ﻋﻦ ﺣﻴﺎﺗﻬﺎ ،ﻓﺎﺗﺤًﺎ ﺃﻣﺎﻣﻬﺎ ﺃﺑﻮﺍﺏ ﺍﻟﺸﺒﺎﺏ.

.137"ﻳﺘﻤﻴّﺰ ﺍﻟﺸﺒﺎﺏ ،ﻛﻤﺮﺣﻠﺔ ﻓﻲ ﺗﻄﻮّﺭ ﺍﻟﺸﺨﺼﻴﺔ ،ﺑﺄﺣﻼﻡٍ ﺗﺘﺠﺴّﺪ ،ﻭﺑﻌﻼﻗﺎﺕٍ ﺗﻜﺘﺴﺐ ﺩﻭﻣًﺎ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻻﺗّﺴﺎﻕ

ﻭﺍﻟﺘﻮﺍﺯﻥ ،ﻭﺑﺘﺠﺎﺭﺏ ﻭﺍﺧﺘﺒﺎﺭﺍﺕ ﻭﺧﻴﺎﺭﺍﺕ ﺗﺒﻨﻲ ﺗﺪﺭﻳﺠﻴًّﺎ ﻣﺸﺮﻭﻉ ﺣﻴﺎﺓ .ﻭﺍﻟﺸﺒﻴﺒﺔ ﻫﻢ ﻣﺪﻋﻮّﻭﻥ ،ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﻣﻦ ﺍﻟﺤﻴﺎﺓ،

ﻟﻠﻤﻀﻲّ ﻗﺪﻣًﺎ ﺩﻭﻥ ﺍﻻﻧﻘﻄﺎﻉ ﻋﻦ ﺟﺬﻭﺭﻫﻢ ،ﻟﺒﻨﺎﺀ ﺍﺳﺘﻘﻼﻟﻴّﺘﻬﻢ ،ﻟﻜﻦ ﻟﻴﺲ ﻓﻲ ﻋﺰﻟﺔ.[72]"

.138ﺇﻥ ﻣﺤﺒّﺔ ﺍﻟﻠﻪ ﻭﻋﻼﻗﺘﻨﺎ ﺑﺎﻟﻤﺴﻴﺢ ﺍﻟﺤﻲّ ﻻ ﺗﺤﺮﻣﺎﻧﻨﺎ ﻣﻦ ﺍﻟﺤﻠﻢ؛ ﻭﻻ ﺗﺘﻄﻠّﺒﺎﻥ ﻣﻨّﺎ ﺗﻀﻴﻴﻖ ﺁﻓﺎﻗﻨﺎ .ﺑﻞ ﻋﻠﻰ ﺍﻟﻌﻜﺲ،

ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻤﺤﺒّﺔ ﺗﺸﺠّﻌﻨﺎ ﻭﺗﺤﻔّﺰﻧﺎ ﻭﺗﺪﻓﻌﻨﺎ ﻧﺤﻮ ﺣﻴﺎﺓ ﺃﻓﻀﻞ ﻭﺃﻛﺜﺮ ﺟﻤﺎﻟًﺎ .ﻭﻳﻤﻜﻦ ﺗﻠﺨﻴﺺ ﺟﺰﺀ ﻛﺒﻴﺮ ﻣﻦ ﺍﻟﺘﻄﻠّﻌﺎﺕ ﺍﻟﺘﻲ

ﺗﺴﻜﻦ ﻗﻠﻮﺏ ﺍﻟﺸﺒﻴﺒﺔ ﺑﻜﻠﻤﺔ "ﻗﻠﻖ ."ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺪّﻳﺲ ﺑﻮﻟﺲ ﺍﻟﺴﺎﺩﺱ ،"ﻓﻲ ﺍﻟﻘﻠﻖ ﺍﻟﺬﻱ ﻳﻌﺬّﺑﻜﻢ ﺑﺎﻟﺬﺍﺕ ...ﻫﻨﺎﻙ ﺷﻌﺎﻉ

ﻣﻦ ﻧﻮﺭ .[73]"ﺇﻥ ﺍﻟﻘﻠﻖ ﻏﻴﺮ ﺍﻟﻤُﺸﺒﻊ ،ﻭﺍﻟﺬﻱ ﻳﻘﺘﺮﻥ ﺑﺎﻟﺪﻫﺸﺔ ﺇﺯﺍﺀ ﺍﻟﺠﺪﻳﺪ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻓﻲ ﺍﻷﻓﻖ ،ﻳﻔﺘﺢ ﺍﻟﻄﺮﻳﻖ ﻟﻠﺠﺮﺃﺓ

ﺍﻟﺘﻲ ﺗﻘﻮﺩﻫﻢ ﺇﻟﻰ ﺗﺤﻤّﻞ ﻣﺴﺆﻭﻟﻴّﺔ ﺃﻧﻔﺴﻬﻢ ﻭﻷﻥ ﻳﺼﺒﺤﻮﺍ ﻣﺴﺆﻭﻟﻴﻦ ﻋﻦ ﺭﺳﺎﻟﺔ ﻣﺎ .ﻫﺬﺍ ﺍﻟﻘﻠﻖ ﺍﻟﺴﻠﻴﻢ ﺍﻟﻨﻤﻮﺫﺟﻲ ﺍﻟﺬﻱ

ﻳﻨﺸﺄ ﺧﺎﺻّﺔ ﻋﻨﺪ ﺍﻟﺸﺒﻴﺒﺔ ،ﻫﻮ ﻣﻴﺰﺓ ﻛﻞّ ﻗﻠﺐ ﻳﺒﻘﻰ ﺷﺎﺑًّﺎ ﻭﻣﻨﻔﺘﺤًﺎ ﻭﺳﺨﻴًّﺎ .ﻭﺍﻟﺴﻼﻡ ﺍﻟﺪﺍﺧﻠﻲ ﺍﻟﺤﻘﻴﻘﻲ ﻳﺘﻌﺎﻳﺶ ﻣﻊ ﻫﺬﺍ

ﺍﻟﻘﻠﻖ ﺍﻟﻌﻤﻴﻖ .ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻘﺪّﻳﺲ ﺃﻭﻏﺴﻄﻴﻨﻮﺱ :"ﻟﻘﺪ ﺧﻠﻘﺘﻨﺎ ﻟﻚ ﻳﺎ ﺭﺏ ،ّﻭﻗﻠﺒﻨﺎ ﻟﻦ ﻳﻬﺪﺃ ﺣﺘﻰ ﻳﺠﺪ ﺭﺍﺣﺘﻪ ﻓﻴﻚ.[74]"

.139ﺳﺄﻟﻨﻲ ﺃﺣﺪ ﺍﻷﺻﺪﻗﺎﺀ ،ﻣﻨﺬ ﻓﺘﺮﺓ ،ﻋﻤﺎ ﺃﻓﻜّﺮ ﺣﻴﻦ ﺃﺭﻯ ﺷﺎﺑًّﺎ .ﻛﺎﻧﺖ ﺇﺟﺎﺑﺘﻲ ﺃﻧﻲ "ﺃﺭﻯ ﺷﺎﺑّﺔ ﺃﻭ ﺷﺎﺑًّﺎ ﻳﺒﺤﺚ ﻋﻦ

ﻃﺮﻳﻘﻪ ،ﻳﺮﻳﺪ ﺃﻥ ﻳﻄﻴﺮ ﻋﻠﻰ ﻗﺪﻣﻴﻪ ،ﻭﻳﻮﺍﺟﻪ ﺍﻟﻌﺎﻟﻢ ﻭﻳﻨﻈﺮ ﺇﻟﻰ ﺍﻷﻓﻖ ﺑﻌﻴﻮﻥ ﻣﻠﻴﺌﺔ ﺑﺎﻟﺮﺟﺎﺀ ،ﻣﻠﻴﺌﺔ ﺑﺎﻟﻤﺴﺘﻘﺒﻞ ﻭﺃﻳﻀًﺎ

ﺑﺎﻷﻭﻫﺎﻡ .ﻓﺎﻟﺸﺎﺏّ ﻳﺴﻴﺮ ﻋﻠﻰ ﻗﺪﻣﻴﻦ ﻣﺜﻞ ﺍﻟﺒﺎﻟﻐﻴﻦ ،ﻭﻟﻜﻦ ﻋﻠﻰ ﻋﻜﺲ ﺍﻟﺒﺎﻟﻐﻴﻦ ﺍﻟﺬﻳﻦ ﻳُﺒﻘﻮﻥ ﺃﻗﺪﺍﻣﻬﻢ ﻣﺘﻮﺍﺯﻳﺔ ،ﻫﻮ ﻳﻀﻊ

ﻗﺪﻣًﺎ ﺃﻣﺎﻡ ﺍﻵﺧﺮ ،ﺟﺎﻫﺰﺍ ﻟﻼﻧﻄﻼﻕ ،ﻟﻠﺬﻫﺎﺏ .ﻳﺘﻄﻠّﻊ ﺩﻭﻣًﺎ ﻟﻸﻣﺎﻡ .ﻓﺎﻟﺘﻜﻠّﻢ ﻋﻦ ﺍﻟﺸﺒﻴﺒﺔ ﻳﻌﻨﻲ ﺍﻟﺘﻜﻠّﻢ ﻋﻦ ﺍﻟﻮﻋﻮﺩ ،ﻭﻋﻦ

ﺍﻟﻔﺮﺡ .ﻟﺪﻯ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻘﻮّﺓ ،ﻭﻫﻢ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺍﻟﺘﻄﻠّﻊ ﺇﻟﻰ ﺍﻷﻣﺎﻡ ﺑﺮﺟﺎﺀ .ﺍﻟﺸﺎﺏّ ﻫﻮ ﻭﻋﺪ ﺑﺎﻟﺤﻴﺎﺓ ﻳﺘﻀﻤّﻦ ﺩﺭﺟﺔ

ﻣﻌﻴّﻨﺔ ﻣﻦ ﺍﻟﻤﺜﺎﺑﺮﺓ .ﻟﺪﻳﻪ ﻣﺎ ﻳﻜﻔﻲ ﻣﻦ ﺍﻟﺠﻨﻮﻥ ﻟﻴﺨﺪﻉ ﻧﻔﺴﻪ ،ﻭﻟﺪﻳﻪ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻜﺎﻓﻴﺔ ﻟﻤﻌﺎﻟﺠﺔ ﺧﻴﺒﺔ ﺍﻷﻣﻞ ﺍﻟﺘﻲ ﻗﺪ ﺗﻨﺠﻢ ﻋﻦ

ﺫﻟﻚ.[75]"

.140ﻗﺪ ﻳﻜﺮﻩ ﺑﻌﺾ ﺍﻟﺸﺒﻴﺒﺔ ﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﻣﻦ ﺍﻟﺤﻴﺎﺓ ،ﻷﻧﻬﻢ ﻳﺮﻳﺪﻭﻥ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻓﻲ ﺍﻟﻄﻔﻮﻟﺔ ﺃﻭ ﻳﺮﻏﺒﻮﻥ ﻓﻲ "ﺇﻃﺎﻟﺔ

ﺳﻦّ ﺍﻟﻤﺮﺍﻫﻘﺔ ﺇﻟﻰ ﺃﺟﻞ ﻏﻴﺮ ﻣﺴﻤّﻰ ﻭﺗﺄﺟﻴﻞ ﺍﺗّﺨﺎﺫ ﺍﻟﻘﺮﺍﺭﺍﺕ .ﻓﺎﻟﺨﻮﻑ ﻣﻦ ﺍﻟﻨﻬﺎﺋﻲ ﻳﻮﻟّﺪ ﺑﺎﻟﺘﺎﻟﻲ ﻧﻮﻋًﺎ ﻣﻦ ﺍﻟﺸﻠﻞ ﻓﻲ

ﻋﻤﻠﻴﺔ ﺻﻨﻊ ﺍﻟﻘﺮﺍﺭ .ﻭﻣﻊ ﺫﻟﻚ ،ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺒﻘﻰ ﺍﻟﺸﺒﺎﺏ ﺯﻣﻨًﺎ ﻣﻌﻠّﻘﺎ :ﺇﻧﻪ ﻋﻤﺮ ﺍﻟﺨﻴﺎﺭﺍﺕ ﻭﻓﻲ ﻫﺬﺍ ﺑﺎﻟﺬﺍﺕ ﺗَﻜﻤُﻦ ﺟﺎﺫﺑﻴّﺘﻪ

ﻭﻣﺴﺆﻭﻟﻴّﺘﻪ ﺍﻟﻜﺒﺮﻯ .ﻳﺘّﺨﺬ ﺍﻟﺸﺒﻴﺒﺔ ﻗﺮﺍﺭﺍﺕ ﻓﻲ ﺍﻟﻤﺠﺎﻻﺕ ﺍﻟﻤﻬﻨﻴّﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ،ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻷﻛﺜﺮ ﺟﺬﺭﻳﺔ

ﻭﺍﻟﺘﻲ ﻣﻦ ﺷﺄﻧﻬﺎ ﺇﻋﻄﺎﺀ ﺷﻜﻠًﺎ ﻣﺤﺪّﺩًﺍ ﻟﺤﻴﺎﺗﻬﻢ .[76]"ﻛﻤﺎ ﻳﺘّﺨﺬﻭﻥ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺑﺸﺄﻥ ﺍﻟﺤﺐّ ﻭﺍﺧﺘﻴﺎﺭ ﺷﺮﻳﻚ ﺍﻟﺤﻴﺎﺓ ﻭﺇﻧﺠﺎﺏ

ﺍﻷﺑﻨﺎﺀ .ﺳﻮﻑ ﻧﻨﻈﺮ ﻓﻲ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻋﻦ ﻛﺜﺐ ﻓﻲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻨﻬﺎﺋﻴﺔ ،ﻣﻊ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺩﻋﻮﺓ ﻛﻞّ ﻭﺍﺣﺪ ﻭﺇﻟﻰ ﺗﻤﻴﻴﺰﻫﺎ.

.141ﻟﻜﻦ ﻋﻠﻰ ﻋﻜﺲ ﻫﺬﻩ ﺍﻷﺣﻼﻡ ﺍﻟﺘﻲ ﺗﻮﻟّﺪ ﺍﻟﻘﺮﺍﺭﺍﺕ ،"ﻫﻨﺎﻙ ﺩﻭﻣﺎ ﺧﻄﺮ ﺍﻟﺘﺬﻣﺮ ﺃﻭ ﺍﻻﺳﺘﺴﻼﻡ .ﻟﻨﺘﺮﻙ ﺫﻟﻚ ﻷﻭﻟﺌﻚ

ﺍﻟﺬﻳﻦ ﻳﻌﺒﺪﻭﻥ "ﺇﻟﻬﺔ ﺍﻟﻨﺪﺏ" [...]ﺇﻧﻬﺎ ﺇﻟﻬﺔ ﺯﺍﺋﻔﺔ :ﺗﺠﻌﻠﻚ ﺗﺄﺧﺬ ﺍﻟﻤﺴﺎﺭ ﺍﻟﺨﻄﺄ .ﻓﻌﻨﺪﻣﺎ ﻳﺒﺪﻭ ﻛﻞّ ﺷﻲﺀ ﻭﻛﺄﻧﻪ ﻣﺸﻠﻮﻝ ﻭﺭﺍﻛﺪ،

ﻭﻋﻨﺪﻣﺎ ﺗﻘﻠﻘﻨﺎ ﻣﺸﻜﻼﺗﻨﺎ ﺍﻟﺸﺨﺼﻴﺔ ،ﻭﻻ ﺗﺠﺪ ﺍﻟﻤﺸﻜﻼﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻹﺟﺎﺑﺎﺕ ﺍﻟﺼﺤﻴﺤﺔ ،ﻻ ﻓﺎﺋﺪﺓ ﻣﻦ ﺍﻻﺳﺘﺴﻼﻡ .ﺍﻟﻄﺮﻳﻖ

ﻫﻮ ﻳﺴﻮﻉ :ﻧﺼﻌﺪﻩ "ﻗﺎﺭﺑﻨﺎ" ﻭﻧﺬﻫﺐ ﻓﻲ ﻋﺮﺽ ﺍﻟﺒﺤﺮ ﻣﻌﻪ! ﺇﻧﻪ ﺍﻟﺮﺏّ! ﻭﻫﻮ ﻳﻐﻴّﺮ ﻣﻨﻈﻮﺭ ﺍﻟﺤﻴﺎﺓ .ﺍﻹﻳﻤﺎﻥ ﺑﻴﺴﻮﻉ ﻳﻘﻮﺩ ﺇﻟﻰ

ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﺮﺟﺎﺀ ،ﻭﺇﻟﻰ ﻳﻘﻴﻦ ﻳﻘﻮﻡ ﻟﻴﺲ ﻋﻠﻰ ﺻﻔﺎﺗﻨﺎ ﻭﻣﻬﺎﺭﺍﺗﻨﺎ ﻭﺣﺴﺐ ،ﺇﻧﻤﺎ ﻋﻠﻰ ﻛﻠﻤﺔ ﺍﻟﻠﻪ ،ﻭﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺘﻲ ﺗﺄﺗﻲ ﻣﻨﻪ.

ﺩﻭﻥ ﺇﺟﺮﺍﺀ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺤﺴﺎﺑﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ،ﻭﺩﻭﻥ ﺍﻟﻘﻠﻖ ﺑﺸﺄﻥ ﺍﻟﺘﺤﻘّﻖ ﻣﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻤﺤﻴﻂ ﺑﻜﻢ ﻳﺘﻮﺍﻓﻖ ﻣﻊ

ﺿﻤﺎﻧﺎﺗﻜﻢ .ﺍﺫﻫﺒﻮﺍ ﻓﻲ ﺍﻟﻌﺮﺽ ،ﻭﺍﺧﺮﺟﻮﺍ ﻣﻦ ﺫﻭﺍﺗﻜﻢ.[77]"

.142ﻳﺠﺐ ﺍﻟﻤﺜﺎﺑﺮﺓ ﻓﻲ ﺍﺗﺒﺎﻉ ﺍﻷﺣﻼﻡ .ﻭﻟﺬﺍ ﻳﺠﺐ ﺍﻟﺤﺬﺭ ﻣﻦ ﺗﺠﺮﺑﺔٍ ﻏﺎﻟﺒًﺎ ﻣﺎ ﺗﺨﺪﻋﻨﺎ :ﺍﻟﻬﻢ .ّﻓﻘﺪ ﻳﻜﻮﻥ ﻋﺪﻭًّﺍ ﻛﺒﻴﺮًﺍ ﻟﻨﺎ

ﻋﻨﺪﻣﺎ ﻳﻘﻮﺩﻧﺎ ﺇﻟﻰ ﺍﻻﺳﺘﺴﻼﻡ ﺣﻴﻦ ﻧﺮﻯ ﺃﻥ ﺍﻟﻨﺘﺎﺋﺞ ﻟﻴﺴﺖ ﻓﻮﺭﻳﺔ .ﻻ ﺗﺘﺤﻘّﻖ ﺃﺣﻼﻣﻨﺎ ﺍﻷﺟﻤﻞ ﺇﻻّ ﺑﺎﻟﺮﺟﺎﺀ ﻭﺍﻟﺼﺒﺮ ﻭﺍﻻﻟﺘﺰﺍﻡ،

ﻭﻟﻴﺲ ﻋﺒﺮ ﺍﻻﻧﺪﻓﺎﻉ .ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ،ﻓﻲ ﺍﻟﻮﻗﺖ ﻋﻴﻨﻪ ،ﺃﻥ ﻧﻜﻮﻥ ﻣﺘﺮﺩّﺩﻳﻦ ،ﻭﻻ ﻳﺠﺐ ﺃﻥ ﻧﺨﺎﻑ ﻣﻦ ﺍﻟﻤﺨﺎﻃﺮﺓ ﺃﻭ ﻣﻦ ﺍﺭﺗﻜﺎﺏ

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ﺍﻷﺧﻄﺎﺀ .ﻟﻜﻦ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺨﺎﻑ ﻣﻦ ﺍﻟﻌﻴﺶ ﻣﺸﻠﻮﻟﻴﻦ ،ﻣﺜﻞ ﺍﻟﻤﻮﺗﻰ ﺍﻷﺣﻴﺎﺀ ،ﻣﺜﻞ ﻛﺎﺋﻨﺎﺕ ﻻ ﺗﻌﻴﺶ ﻷﻧﻬﺎ ﺗﺨﺸﻰ ﺍﻟﻤﺠﺎﺯﻓﺔ،

ﻭﻷﻧﻬﺎ ﻻ ﺗﺜﺎﺑﺮ ﻓﻲ ﺍﻟﺘﺰﺍﻣﺎﺗﻬﺎ ﺃﻭ ﻷﻧﻬﺎ ﺗﺨﺎﻑ ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺍﻷﺧﻄﺎﺀ .ﺣﺘﻰ ﻭﺇﻥ ﺃﺧﻄﺄﺕ ،ﻳﻤﻜﻨﻚ ﺩﺍﺋﻤًﺎ ﺃﻥ ﺗﺮﻓﻊ ﺭﺃﺳﻚ ﻭﺃﻥ ﺗﺒﺪﺃ

ﻣﻦ ﺟﺪﻳﺪ ،ﻷﻧﻪ ﻻ ﻳﺤﻖّ ﻷﺣﺪ ﺃﻥ ﻳﺴﻠﺒﻚ ﺍﻟﺮﺟﺎﺀ.

.143ﺃﻳﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ ،ﻻ ﺗﺘﺨﻠّﻮﺍ ﻋﻦ ﺃﻓﻀﻞ ﻣﺎ ﻓﻲ ﺷﺒﺎﺑﻜﻢ ،ﻭﻻ ﺗﺮﺍﻗﺒﻮﺍ ﺍﻟﺤﻴﺎﺓ ﻣﻦ ﺍﻟﺸﺮﻓﺔ .ﻻ ﺗﺨﻠﻄﻮﺍ ﺑﻴﻦ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺑﻴﻦ

"ﺍﻟﻜﻨﺒﺔ" ﻭﻻ ﺗﻌﻴﺸﻮﺍ ﺣﻴﺎﺗﻜﻢ ﺑﺄﻛﻤﻠﻬﺎ ﻭﺃﻧﺘﻢ ﺃﻣﺎﻡ ﺍﻟﺸﺎﺷﺔ .ﻭﻻ ﺗﺘﺤﻮّﻟﻮﺍ ﺇﻟﻰ ﻣﺸﻬﺪ ﻣﺆﺳﻒ ﻳﺸﺒﻪ ﺍﻟﺴﻴﺎﺭﺓ ﺍﻟﻤﻬﺠﻮﺭﺓ! ﻻ

ﺗﻜﻮﻧﻮﺍ ﺳﻴّﺎﺭﺍﺕ ﻣﺘﻮﻗّﻔﺔ ،ﺩﻋﻮﺍ ﺍﻷﺣﻼﻡ ﺗﻨﺒﺖ ﻭﺍﺗّﺨﺬﻭﺍ ﺍﻟﻘﺮﺍﺭﺍﺕ .ﺧﺎﻃِﺮﻭﺍ ،ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻳﻌﻨﻲ ﺍﺭﺗﻜﺎﺏ ﺍﻷﺧﻄﺎﺀ .ﻻ

ﺗﻌﻴﺸﻮﺍ ﻭﺭﻭﺣﻜﻢ ﻣﺨﺪّﺭﺓ ﺃﻭ ﺗﻨﻈﺮﻭﺍ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻢ ﻭﻛﺄﻧﻜﻢ ﺳﻮّﺍﺡ .ﻟﻴﺸﻌﺮ ﺍﻟﻌﺎﻟﻢ ﺑﻮﺟﻮﺩﻛﻢ! ﺍﻛﺸﻔﻮﺍ ﻋﻦ ﺍﻟﻤﺨﺎﻭﻑ ﺍﻟﺘﻲ

ﺗﺸﻠّﻜﻢ ،ﺣﺘﻰ ﻻ ﺗﺼﺒﺤﻮﺍ ﺷﺒﻴﺒﺔ ﻣﺤﻨَّﻄﻴﻦ .ﻋﻴﺸﻮﺍ! ﺃﻋﻄﻮﺍ ﺃﻧﻔﺴﻜﻢ ﺇﻟﻰ ﺃﻓﻀﻞ ﻣﺎ ﻓﻲ ﺍﻟﺤﻴﺎﺓ! ﺍﻓﺘﺤﻮﺍ ﺑﺎﺏ ﺍﻟﻘﻔﺺ ،ﻭﺍﺧﺮﺟﻮﺍ

ﻭﻃﻴﺮﻭﺍ! ﻣﻦ ﻓﻀﻠﻜﻢ ،ﻻ ﺗﺘﻘﺎﻋﺪﻭﺍ ﻣﺒﻜﺮًﺍ.

ﺍﻟﺮﻏﺒﺔ ﺑﺎﻟﻌﻴﺶ ﻭﺑﺎﻻﺧﺘﺒﺎﺭ

.144ﻫﺬﺍ ﺍﻟﺘﺼﻮّﺭ ﺍﻟﻤﺴﺘﻘﺒﻠﻲ ﺍﻟﺬﻱ ﻧﺤﻠﻢ ﺑﻪ ،ﻻ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﺸﺒﻴﺒﺔ ﻫﻢ ﻣﻨﺪﻓﻌﻮﻥ ﺗﻤﺎﻣًﺎ ﺇﻟﻰ ﺍﻷﻣﺎﻡ ،ﻷﻥ ﻟﺪﻳﻬﻢ ﻓﻲ

ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ،ﺭﻏﺒﺔ ﻗﻮﻳّﺔ ﻓﻲ ﻋﻴﺶ ﺍﻟﺤﺎﺿﺮ ،ﻭﻓﻲ ﺍﻻﺳﺘﻔﺎﺩﺓ ﺇﻟﻰ ﺃﻗﺼﻰ ﺣﺪّ ﻣﻦ ﺍﻹﻣﻜﺎﻧﻴﺎﺕ ﺍﻟﺘﻲ ﺗﻘﺪّﻣﻬﺎ ﻟﻬﻢ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ.

ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﻣﻠﻲﺀ ﺑﺎﻟﺠﻤﺎﻝ! ﻓﻜﻴﻒ ﻧﺤﺘﻘﺮ ﻫﺒﺎﺕ ﺍﻟﻠﻪ؟

.145ﺇﻥ ﺍﻟﺮﺏ ،ّﻋﻠﻰ ﻋﻜﺲ ﻣﺎ ﻳﻈﻦّ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻻ ﻳﺮﻳﺪ ﺇﺿﻌﺎﻑ ﺍﻟﺮﻏﺒﺔ ﻓﻲ ﺍﻟﻌﻴﺶ ﻫﺬﻩ .ﻣﻦ ﺍﻟﻤﻔﻴﺪ ﺍﻟﺘﺬﻛﻴﺮ ﺑﻤﺎ

ﻋﻠّﻢ ﺑﻪ ﺃﺣﺪ ﺣﻜﻤﺎﺀ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ :"ﻳﺎ ﺑُﻨﻲ ،َّﺑِﺤَﺴَﺐِ ﻣﺎ ﺗَﻤﻠِﻚُ ﺃَﻧﻔِﻖْ ﻋﻠﻰ ﻧَﻔْﺴِﻚَ ...][؛ ﻻ ﺗَﺤﺮِﻡْ ﻧَﻔﺴَﻚَ ﻣِﻦ ﻳَﻮﻡٍ ﺻﺎﻟِﺢ ﻭﻻ

ﻳَﻔُﺘْﻚَ ﻧَﺼﻴﺒُﻚَ ﻣِﻦ ﺭَﻏﺒَﺔٍ ﺻﺎﻟِﺤﺔ" )ﺳﻲ .(14 .11 ،14ﺍﻹﻟﻪ ﺍﻟﺤﻖ ،ّﺍﻟﺬﻱ ﻳﺤﺒّﻚ ،ﻳﺮﻳﺪﻙ ﺳﻌﻴﺪًﺍ .ﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ،ﻧﺠﺪ ﻓﻲ ﺍﻟﻜﺘﺎﺏ

ﺍﻟﻤﻘﺪّﺱ ﺃﻳﻀًﺎ ﻫﺬﻩ ﺍﻟﻨﺼﻴﺤﺔ ﺍﻟﻤﻮﺟّﻬﺔ ﻟﻠﺸﺒﻴﺒﺔ :"ﺍْﻓﺮَﺡْ ﺃَﻳّﻬﺎ ﺍﻟﺸَّﺎﺏُّ ﻓﻲ ﺻِﺒﺎﻙ ﻭﻟْﻴُﺴﻌِﺪْﻙَ ﻗَﻠﺒُﻚَ ﻓﻲ ﺃﻳَّﺎﻡ ﺷَﺒﺎﺑِﻚَ [...]ﺃَﻗﺺِ

ﺍﻟﻐَﻢَّ ﻋﻦ ﻗَﻠﺒِﻚَ" )ﺟﺎ .(10 -9 ،11ﻷﻥ ﺍﻟﻠﻪ ﻫﻮ "ﺍﻟَّﺬﻱ ﻳَﺠﻮﺩُ ﻋﻠَﻴﻨﺎ ﺑِﻜُﻞِّ ﺷَﻲﺀٍ ﻟِﻨَﺘَﻤَﺘَّﻊَ ﺑِﻪ" ١)ﻃﻴﻢ .(١٧ ،٦

.146ﻛﻴﻒ ﻳﻤﻜﻦ ﺃﻥ ﻳﻤﺘﻦّ ﻟﻠﻪ ﺷﺨﺺٌ ﻏﻴﺮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻬﺒﺎﺗﻪ ﺍﻟﻴﻮﻣﻴّﺔ ﺍﻟﺼﻐﻴﺮﺓ ،ﺷﺨﺺٌ ﻻ ﻳﻌﺮﻑ ﻛﻴﻒ ﻳﺘﻮﻗّﻒ

ﻋﻨﺪ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺒﺴﻴﻄﺔ ﻭﺍﻟﻤﻤﺘﻌﺔ ﺍﻟﺘﻲ ﻳﺠﺪﻫﺎ ﻓﻲ ﻛﻞّ ﺧﻄﻮﺓ؟ "ﻻ ﺃَﺳﻮﺃَ ﻣِﻤَﻦ ﻳَﺤﺴُﺪُ ﻧَﻔْﺴَﻪ" )ﺳﻲ .(6 ،14ﻻ ﻳﻌﻨﻲ ﺃﻥ

ﻧﻜﻮﻥ ﻧﻬﻤﻴﻦ ﻭﺃﻥ ﻧﺴﻌﻰ ﻭﺭﺍﺀ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﻠﺬّﺍﺕ .ﻋﻠﻰ ﺍﻟﻌﻜﺲ ،ﻷﻥ ﻣﻦ ﺷﺄﻧﻬﺎ ﺃﻥ ﺗﻤﻨﻌﻚ ﻣﻦ ﺃﻥ ﺗﻌﻴﺶ ﺍﻟﺤﺎﺿﺮ.

ﺍﻟﻤﺴﺄﻟﺔ ﻫﻲ ﺃﻥ ﺗﻌﺮﻑ ﻛﻴﻒ ﺗﻔﺘﺢ ﻋﻴﻨﻴﻚ ،ﻭﻛﻴﻒ ﺗﺘﻮﻗّﻒ ﻗﻠﻴﻠًﺎ ﻛﻲ ﺗﺤﻴﺎ ،ﺑﺸﻜﻞ ﻛﺎﻣﻞ ﻭﺑﺎﻣﺘﻨﺎﻥ ،ﻛﻞّ ﺍﻟﻌﻄﺎﻳﺎ ﺍﻟﺼﻐﻴﺮﺓ ﻓﻲ

ﺍﻟﺤﻴﺎﺓ.

.147ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻛﻠﻤﺔ ﺍﻟﻠﻪ ﺗﻄﻠﺐ ﻣﻨﻚ ﺃﻥ ﺗﻌﻴﺶ ﺍﻟﺤﺎﺿﺮ ،ﻭﻟﻴﺲ ﻓﻘﻂ ﺃﻥ ﺗﻌﺪّ ﻟﻠﻤﺴﺘﻘﺒﻞ :"ﻻ ﻳُﻬِﻤَّﻜُﻢ ﺃﻣﺮُ ﺍﻟﻐَﺪ،

ﻓﺎﻟﻐَﺪُ ﻳَﻬﺘَﻢُّ ﺑِﻨَﻔْﺴِﻪ .ﻭﻟِﻜُﻞِّ ﻳَﻮﻡٍ ﻣِﻦَ ﺍﻟﻌَﻨﺎﺀِ ﻣﺎ ﻳَﻜْﻔِﻴﻪ")ﻣﺘﻰ .(34 ،6ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﺃﻥ ﻧﻘﻊ ﻓﻲ ﺍﻟﻔﺠﻮﺭ ﻏﻴﺮ ﺍﻟﻤﺴﺆﻭﻝ

ﺍﻟﺬﻱ ﻳﺠﻌﻠﻨﺎ ﻓﺎﺭﻏﻴﻦ ،ﻻ ﻧﺸﺒﻊ ﺃﺑﺪًﺍ ،ﺑﻞ ﺃﻥ ﻧﻌﻴﺶ ﺍﻟﺤﺎﺿﺮ ﺑﺎﻟﺘﻤﺎﻡ ،ﻓﻨﺴﺘﺨﺪﻡ ﻃﺎﻗﺎﺗﻨﺎ ﻣﻦ ﺃﺟﻞ ﺍﻷﻣﻮﺭ ﺍﻟﺼﺎﻟﺤﺔ ،ﻭﻧﺰﺭﻉ

ﺍﻷﺧﻮّﺓ ،ﻭﻧﺤﻦ ﻧﺘّﺒﻊ ﻳﺴﻮﻉ ،ﻭﻧﻌﻴﺶ ﻛﻞّ ﺍﻷﻓﺮﺍﺡ ﺍﻟﺼﻐﻴﺮﺓ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻛﻬﺪﻳﺔ ﻣﻦ ﻣﺤﺒّﺔ ﺍﻟﻠﻪ.

.148ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ،ﺭﻓﺾ ﺍﻟﻜﺎﺭﺩﻳﻨﺎﻝ ﻓﺮﺍﻧﺴﻮﺍ ﻛﺰﺍﻓﻴﻴﻪ ﻧﻐﻮﻳﻦ ﻓﺎﻥ ﺛﻮﺍﻥ ،ﻋﻨﺪﻣﺎ ﺳُﺠﻦ ﻓﻲ ﻣﻌﺴﻜﺮ ﺍﻋﺘﻘﺎﻝ ،ﺃﻥ

ﺗﻜﻮﻥ ﺃﻳّﺎﻣﻪ ﺍﻧﺘﻈﺎﺭًﺍ ﻣﺮﻳﺮًﺍ ﻟﻠﻤﺴﺘﻘﺒﻞ ﻭﺣﺴﺐ .ﺑﻞ ﺍﺧﺘﺎﺭ "ﺃﻥ ﻳﻌﻴﺶ ﺍﻟﻠﺤﻈﺔ ﺍﻟﺤﺎﻟﻴّﺔ ،ﻭﺃﻥ ﻳﻤﻸﻫﺎ ﺑﺎﻟﺤﺐ ."ّﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻲ

ﻋﺎﺷﻬﺎ ﺑﻬﺎ ﻛﺎﻧﺖ :"ﺳﺄﻏﺘﻨﻢ ﺍﻟﻔﺮﺹ ﺍﻟﺘﻲ ﺗﺄﺗﻴﻨﻲ ﻛﻞّ ﻳﻮﻡ ،ﻭﺃﻗﻮﻡ ﺑﺄﻋﻤﺎﻝ ﻋﺎﺩﻳّﺔ ﺑﻄﺮﻳﻘﺔ ﻏﻴﺮ ﻋﺎﺩﻳﺔ .[78]"ﻭﺃﻧﺖ ،ﺑﻴﻨﻤﺎ ﺗﻌﻤﻞ

ﺑﺠﻬﺪ ﻋﻠﻰ ﺗﺤﻘﻴﻖ ﺃﺣﻼﻣﻚ ،ﻋِﺶ ﻳﻮﻣﻚ ﺑﺎﻟﻤﻞﺀ ،ﺃﻋﻄﻪ ﺑﺎﻟﻜﺎﻣﻞ ،ﻭﺍﻣﻸ ﻛﻞّ ﻟﺤﻈﺔ ﺑﺎﻟﺤﺐ .ّﻓﺼﺤﻴﺢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻣﻦ

ﺷﺒﺎﺑﻚ ﻗﺪ ﻳﻜﻮﻥ ﺁﺧﺮ ﻳﻮﻡ ﻟﻚ ،ﻟﺬﺍ ﻓﺎﻷﻣﺮ ﻳﺴﺘﺤﻖّ ﺃﻥ ﺗﻌﻴﺸﻪ ﺑﻜﻞّ ﻗﻮّﺗﻚ ﻭﺑﻜﻞّ ﺍﻟﻌﻤﻖ ﺍﻟﻤﻤﻜﻦ.

.149ﻭﻫﺬﺍ ﻳﺸﻤﻞ ﺃﻳﻀًﺎ ﺍﻷﻭﻗﺎﺕ ﺍﻟﺼﻌﺒﺔ ،ﺍﻟﺘﻲ ﻳﺠﺐ ﻋﻴﺸﻬﺎ ﺑﻌﻤﻖ ﺇﺫﺍ ﻣﺎ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺘﻌﻠّﻢ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﻲ ﺗﺤﻤﻠﻬﺎ .ﻋﻠﻰ ﺣﺪّ

ﺗﻌﺒﻴﺮ ﺍﻷﺳﺎﻗﻔﺔ ﺍﻟﺴﻮﻳﺴﺮﻳﻴﻦ :"ﺇﻥ ﺍﻟﻠﻪ ﻣﻮﺟﻮﺩ ﺣﻴﺚ ﻇﻨﻨﺎ ﺃﻧﻪ ﻗﺪ ﺗﺮﻛﻨﺎ ،ﻭﺃﻧﻪ ﻟﻢ ﻳﻌﺪ ﻫﻨﺎﻙ ﻣﻦ ﺭﺟﺎﺀ ﺑﺎﻟﺨﻼﺹ .ﺇﻧﻬﺎ

ﻣﻔﺎﺭﻗﺔ ،ﻟﻜﻦ ﺍﻟﻤﻌﺎﻧﺎﺓ ﻭﺍﻟﻈﻼﻡ ،ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻤﺴﻴﺤﻴﻴﻦ [...]ﺃﺻﺒﺤﺎ ﻣﻜﺎﻥ ﻟﻘﺎﺀ ﻣﻊ ﺍﻟﻠﻪ .[79]"ﻭﻛﺬﻟﻚ ،ﻓﺈﻥ ﺍﻟﺮﻏﺒﺔ

ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻭﻓﻲ ﻋﻴﺶ ﺍﺧﺘﺒﺎﺭﺍﺕ ﺟﺪﻳﺪﺓ ﺗﻬﻢّ ﺑﺸﻜﻞ ﺧﺎﺹ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﺫﻭﻱ ﺍﻹﻋﺎﻗﺎﺕ ﺍﻟﺠﺴﺪﻳﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺤﺴّﻴﺔ.

ﻭﺣﺘﻰ ﻟﻮ ﻟﻢ ﻳﻜﻦ ﺑﺎﺳﺘﻄﺎﻋﺘﻬﻢ ﺩﺍﺋﻤًﺎ ﺃﻥ ﻳﻌﻴﺸﻮﺍ ﻧﻔﺲ ﺍﺧﺘﺒﺎﺭﺍﺕ ﺃﻗﺮﺍﻧﻬﻢ ،ﻓﺈﻥ ﻟﺪﻳﻬﻢ ﻣﻮﺍﺭﺩ ﻣﺬﻫﻠﺔ ﻻ ﻳﻤﻜﻦ ﺗﺼﻮﺭﻫﺎ

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ﻭﺗﺘﺠﺎﻭﺯ ﺃﺣﻴﺎﻧًﺎ ﺍﻟﻤﻮﺍﺭﺩ ﺍﻟﺴﺎﺋﺪﺓ .ﻳﻐﻤﺮﻫﻢ ﺍﻟﺮﺏّ ﻳﺴﻮﻉ ﺑﻤﻮﺍﻫﺐ ﺃﺧﺮﻯ ،ﻭﺍﻟﻤﺠﺘﻤﻊ ﻣﺪﻋﻮّ ﺇﻟﻰ ﺗﻘﺪﻳﺮﻫﺎ ،ﺣﺘﻰ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ

ﺍﻛﺘﺸﺎﻑ ﺗﺪﺑﻴﺮ ﻣﺤﺒّﺘﻪ ﻟﻜﻞّ ﻣﻨﻬﻢ.

ﻓﻲ ﺻﺪﺍﻗﺔ ﻣﻊ ﺍﻟﻤﺴﻴﺢ

.150ﺑﻐﺾّ ﺍﻟﻨﻈﺮ ﻋﻦ ﻣﺪﻯ ﻋﻴﺸﻚ ﺗﺠﺮﺑﺔ ﺍﻟﺸﺒﺎﺏ ،ﻓﻠﻦ ﺗﺼﻞ ﺇﻟﻰ ﻋﻤﻘﻬﺎ ،ﻭﻟﻦ ﺗﻌﺮﻑ ﻣﻞﺀ ﻫﺬﻩ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺤﻘﻴﻘﻲ ،ّﻣﺎ

ﻟﻢ ﺗﺼﺎﺩﻑ ﻛﻞّ ﻳﻮﻡ ﺃﻋﻈﻢَ ﺻﺪﻳﻖ ﻟﻚ ،ﻣﺎ ﻟﻢ ﺗﻌﺶ ﻓﻲ ﺻﺪﺍﻗﺔ ﻣﻊ ﻳﺴﻮﻉ.

.151ﺍﻟﺼﺪﺍﻗﺔ ﻫﻲ ﺇﺣﺪﻯ ﻋﻄﺎﻳﺎ ﺍﻟﺤﻴﺎﺓ ﻭﻫﺒﺔ ﻣﻦ ﺍﻟﻠﻪ .ﻓﺎﻟﻠﻪ ﻳﻨﻘّﻴﻨﺎ ﻭﻳﻘﻮﺩﻧﺎ ﺇﻟﻰ ﺍﻟﻨﻀﺞ ﻣﻦ ﺧﻼﻝ ﺃﺻﺪﻗﺎﺋﻨﺎ .ﻭﺍﻷﺻﺪﻗﺎﺀ

ﺍﻟﻤﺨﻠﺼﻮﻥ ،ﺍﻟﺬﻳﻦ ﻳﻘﻔﻮﻥ ﺇﻟﻰ ﺟﺎﻧﺒﻨﺎ ﻓﻲ ﺃﻭﻗﺎﺕ ﺍﻟﺸﺪّﺓ ،ﻫﻢ ﺃﻳﻀًﺎ ﺍﻧﻌﻜﺎﺱ ﻟﻤﻮﺩّﺓ ﺍﻟﺮﺏ ،ّﻭﻋﺰﺍﺋﻪ ،ﻭﺣﻀﻮﺭﻩ ﺍﻟﻠﻄﻴﻒ.

ﺗﻌﻠّﻤﻨﺎ ﺗﺠﺮﺑﺔ ﺍﻟﺼﺪﺍﻗﺔ ﺃﻥ ﻧﻜﻮﻥ ﻣﻨﻔﺘﺤﻴﻦ ،ﻭﻣﺘﻔﻬّﻤﻴﻦ ،ﻭﺃﻥ ﻧﻌﺘﻨﻲ ﺑﺎﻵﺧﺮﻳﻦ ،ﻭﻧﺨﺮﺝ ﻣﻦ ﻋﺰﻟﺘﻨﺎ ﺍﻟﻤﺮﻳﺤﺔ ﻭﻧﺸﺎﺭﻙ ﺣﻴﺎﺗﻨﺎ ﻣﻊ

ﺍﻵﺧﺮﻳﻦ .ﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ،"ﺍﻟﺼَّﺪﻳﻖُ ﺍﻷَﻣﻴﻦُ ...ﻗﻴﻤَﺘُﻪ ﻻ ﻳُﻘَﺪَّﺭُ ﻟَﻬﺎ ﺛَﻤَﻦ" )ﺳﻲ .(15 ،6

.152ﺍﻟﺼﺪﺍﻗﺔ ﻟﻴﺴﺖ ﻋﻼﻗﺔ ﻋﺎﺑﺮﺓ ﺃﻭ ﻣﺆﻗّﺘﺔ ،ﺇﻧﻤﺎ ﻣﺴﺘﻘﺮّﺓ ،ﻭﻃﻴﺪﺓ ،ﺃﻣﻴﻨﺔ ،ﻭﺗﻨﻀﺞ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ .ﺇﻧﻬﺎ ﻋﻼﻗﺔ ﻣﻮﺩّﺓ

ﺗﺠﻌﻠﻨﺎ ﻧﺸﻌﺮ ﺑﺎﻟﻮﺣﺪﺓ ،ﻭﻫﻲ ﻣﺤﺒّﺔ ﺳﺨﻴّﺔ ﺗﺠﻌﻠﻨﺎ ﻧﺒﺤﺚ ﻋﻦ ﺧﻴﺮ ﺍﻟﺼﺪﻳﻖ .ﻗﺪ ﻳﻜﻮﻥ ﺍﻷﺻﺪﻗﺎﺀ ﻣﺨﺘﻠﻔﻴﻦ ﺗﻤﺎﻣًﺎ ﻋﻦ ﺑﻌﻀﻬﻢ

ﺍﻟﺒﻌﺾ ،ﻟﻜﻦ ﻟﺪﻳﻬﻢ ﺩﺍﺋﻤًﺎ ﺃﺷﻴﺎﺀ ﻣﺸﺘﺮﻛﺔ ﺗﻘﺮّﺑﻬﻢ ،ﻭﻫﻨﺎﻙ ﺃﻟﻔﺔ ﻳﺘﺒﺎﺩﻟﻮﻧﻬﺎ ﺑﺼﺪﻕ ﻭﺛﻘﺔ.

.153ﺇﻥ ﺍﻟﺼﺪﺍﻗﺔ ﻣﻬﻤّﺔ ﻟﻠﻐﺎﻳﺔ ،ﻟﺪﺭﺟﺔ ﺃﻥ ﻳﺴﻮﻉ ﻳﻌﺮّﻑ ﻋﻦ ﻧﻔﺴﻪ ﻋﻠﻰ ﺃﻧﻪ ﺻﺪﻳﻖ :"ﻻ ﺃَﺩﻋﻮﻛﻢ ﺧَﺪَﻣﺎً ﺑﻌﺪَ ﺍﻟﻴَﻮﻡ ...

ﻓَﻘَﺪ ﺩَﻋَﻮﺗُﻜﻢ ﺃَﺣِﺒَّﺎﺋﻲ" )ﻳﻮ .(15 ،15ﺭﻓﻌﻨﺎ ﺑﻔﻀﻞ ﻧﻌﻤﺘﻪ ،ﺑﻄﺮﻳﻘﺔ ﺗﺠﻌﻠﻨﺎ ﺃﺻﺪﻗﺎﺀ ﻟﻪ ﺣﻘًّﺎ .ﻭﺑﻨﻔﺲ ﺍﻟﺤﺐّ ﺍﻟﺬﻱ ﺃﺣﺒّﻨﺎ ﺑﻪ

ﺍﻟﻤﺴﻴﺢ ،ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺤﺒّﻪ ،ﻓﻨﻨﻘﻞ ﺣﺒّﻪ ﻟﻶﺧﺮﻳﻦ ،ﻋﻠﻰ ﺃﻣﻞ ﺃﻥ ﻳﺠﺪﻭﺍ ﻣﻜﺎﻧﻬﻢ ﻓﻲ ﻣﺠﺘﻤﻊ ﺍﻟﺼﺪﺍﻗﺔ ﺍﻟﺬﻱ ﺃﺳّﺴﻪ ﻳﺴﻮﻉ

ﺍﻟﻤﺴﻴﺢ .[80]ﻭﺣﺘﻰ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺘﻤﺘﻊ ﻓﻴﻪ ﺑﺎﻟﻨﻌﻤﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻟﺤﻴﺎﺓ ﺍﻟﻘﻴﺎﻣﺔ ،ﻳﻤﻜﻨﻨﺎ ،ﻣﻦ ﺟﺎﻧﺒﻨﺎ ،ﺃﻥ ﻧﻜﻮﻥ ﺃﺳﺨﻴﺎﺀ

ﺗﺠﺎﻫﻪ ،ﻭﻧﺴﺎﻋﺪﻩ ﻓﻲ ﺑﻨﺎﺀ ﻣﻠﻜﻮﺗﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ،ﻭﻧﻜﻮﻥ ﺃﺩﻭﺍﺕ ﺑﻴﻦ ﻳﺪﻳﻪ ﻛﻲ ﻧﻨﻘﻞ ﻟﻶﺧﺮﻳﻦ ﺭﺳﺎﻟﺘﻪ ﻭﻧﻮﺭﻩ ﻭﺑﺎﻷﺧﺺّ

ﺣﺒّﻪ )ﺭﺍ .ﻳﻮ .(16 ،15ﺳﻤﻊ ﺍﻟﺘﻼﻣﻴﺬ ﻳﺴﻮﻉ ﻳﺪﻋﻮﻫﻢ ﻟﻴﻜﻮﻧﻮﺍ ﺃﺻﺪﻗﺎﺀﻩ .ﻛﺎﻧﺖ ﺩﻋﻮﺓ ،ﻭﻟﻢ ﺗُﻔﺮَﺽ ﻋﻠﻴﻬﻢ ،ﺇﻧﻤﺎ ﻧﺎﺷﺪﺕ

ﺑﻠﻄﻒ ﺣﺮّﻳﺘﻬﻢ :"ﻫَﻠُﻤَّﺎ ﻓَﺎﻧﻈُﺮﺍ" ﻗﺎﻝ ﻟﻬﻤﺎ ﻳﺴﻮﻉ ﻓـ "ﺫَﻫَﺒﺎ ﻭﻧﻈَﺮﺍ ﺃَﻳﻦَ ﻳُﻘﻴﻢ ،ﻓﺄَﻗﺎﻣﺎ ﻋِﻨﺪَﻩ ﺫﻟﻚ ﺍﻟﻴَﻮﻡ" )ﻳﻮ .(39 ،1ﺑﻌﺪ ﻫﺬﺍ

ﺍﻟﻠﻘﺎﺀ ،ﺍﻟﺸﺨﺼﻲّ ﻭﻏﻴﺮ ﺍﻟﻤﺘﻮﻗّﻊ ،ﺗﺮﻛﺎ ﻛﻞّ ﺷﻲﺀ ﻭﺗﺒﻌﺎﻩ.

.154ﻻ ﻳﻤﻜﻦ ﻗﻄﻊ ﺍﻟﺼﺪﺍﻗﺔ ﻣﻊ ﻳﺴﻮﻉ .ﻓﻬﻮ ﻻ ﻳﺘﺮﻛﻨﺎ ﺃﺑﺪًﺍ ،ﺭﻏﻢ ﺃﻧﻪ ﻳﺒﺪﻭ ﺃﺣﻴﺎﻧًﺎ ﺻﺎﻣﺘًﺎ .ﻭﻋﻨﺪﻣﺎ ﻧﺤﺘﺎﺝ ﺇﻟﻴﻪ ،ﻧﻠﻘﺎﻩ ﻣﻦ

ﺟﺪﻳﺪ )ﺭﺍ .ﺇﺭ 14 ،29(؛ ﻭﺑﻘﻲ ﺇﻟﻰ ﺟﺎﻧﺒﻨﺎ ﺃﻳﻨﻤﺎ ﺫﻫﺒﻨﺎ )ﺭﺍ .ﻳﺶ .(9 ،1ﻷﻧﻪ ﻟﻢ ﻳﺨﻦ ﻋﻬﺪﻩ ﺃﺑﺪًﺍ .ﻭﻳﻄﻠﺐ ﺑﺒﺴﺎﻃﺔ ﺃﻻّ ﻧﺘﺨﻠّﻰ

ﻋﻨﻪ :"ﺍُﺛﺒُﺘﻮﺍ ﻓﻲَّ" )ﻳﻮ .(4 ،15ﻟﻜﻦ ﺣﺘﻰ ﻟﻮ ﺍﺑﺘﻌﺪﻧﺎ ﻋﻨﻪ ،ﻓﻴﻈﻞّ "ﻫﻮ ﺃَﻣﻴﻨًﺎ ﻷَﻧَّﻪ ﻻ ﻳُﻤﻜِﻦُ ﺃَﻥ ﻳُﻨﻜِﺮَ ﻧَﻔْﺴَﻪ" 2)ﻃﻴﻢ .(13 ،2

.155ﻧﺤﻦ ﻧﺘﺤﺪّﺙ ﻣﻊ ﺃﺻﺪﻗﺎﺋﻨﺎ ،ﻭﻧﺘﺒﺎﺩﻝ ﻣﻌﻬﻢ ﺃﻋﻤﻖ ﺃﺳﺮﺍﺭﻧﺎ .ﻳﺴﻮﻉ ﺃﻳﻀًﺎ ،ﻳﻤﻜﻨﻨﺎ ﺩﺍﺋﻤًﺎ ﻣﺤﺎﺩﺛﺘﻪ .ﻓﺎﻟﺼﻼﺓ ﻫﻲ ﺗﺤﺪّ

ﻭﻣﻐﺎﻣﺮﺓ .ﻭﻳﺎ ﻟﻬﺎ ﻣﻦ ﻣﻐﺎﻣﺮﺓ! ﺗﺠﻌﻠﻨﺎ ﻧﻌﺮﻑ ﻳﺴﻮﻉ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ﻭﺗﺰﻳﺪ ﺍﺗّﺤﺎﺩﻧﺎ ﺑﻪ؛ ﻭﺗﺴﻤﺢ ﻟﻨﺎ ﺑﻤﺸﺎﺭﻛﺘﻪ ﺑﻜﻞ ﻣﺎ ﻳﺤﺪﺙ ﻭﺃﻥ

ﻧﺴﺘﺮﻳﺢ ﺑﺜﻘﺔ ﻓﻲ ﺃﺣﻀﺎﻧﻪ ،ﻭﺗﻤﻨﺤﻨﺎ ﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ،ﻟﺤﻈﺎﺕ ﺛﻤﻴﻨﺔ ﻣﻦ ﺍﻷﻟﻔﺔ ﻭﺍﻟﻮﺩ ،ّﺣﻴﺚ ﻳﺴﻜﺐ ﻓﻴﻨﺎ ﻳﺴﻮﻉ ﺣﻴﺎﺗﻪ

ﺍﻟﺨﺎﺻﺔ .ﻭﺣﻴﻦ ﻧﺼﻠّﻲ ،"ﻧﻀﻊ ﻛﻞّ ﺃﻋﻤﺎﻟﻨﺎ" ﺃﻣﺎﻣﻪ ،ﻭﻧﻤﻨﺤﻪ ﺍﻟﻤﺠﺎﻝ "ﺣﺘﻰ ﻳﺘﺼﺮّﻑ ﻭﻳﺪﺧﻞ ﻭﻳﻨﺘﺼﺮ.[81]"

.156ﻭﻧﺘﻮﺻّﻞ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ،ﺇﻟﻰ ﺍﺗّﺤﺎﺩ ﺛﺎﺑﺖ ﻓﻴﻪ ،ﻳﺘﺨﻄّﻰ ﺃﻱّ ﺷﻲﺀ ﻳﻤﻜﻦ ﺃﻥ ﻧﺨﺘﺒﺮﻩ ﻣﻊ ﺷﺨﺺ ﺁﺧﺮ :"ﻣﺎ ﺃَﻧﺎ ﺃَﺣْﻴﺎ

ﺑَﻌﺪَ ﺫﻟِﻚ ،ﺑﻞِ ﺍﻟﻤﺴﻴﺢُ ﻳَﺤْﻴﺎ ﻓِﻲَّ" )ﻏﻞ .(20 ،2ﻻ ﺗﺤﺮﻡ ﺷﺒﺎﺑﻚ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﺪﺍﻗﺔ .ﻓﺴﻮﻑ ﺗﺸﻌﺮ ﺑﺤﻀﻮﺭﻩ ﺇﻟﻰ ﺟﺎﻧﺒﻚ ﻟﻴﺲ

ﻓﻘﻂ ﻋﻨﺪﻣﺎ ﺗﺼﻠّﻲ .ﻭﺳﻮﻑ ﺗﺮﻯ ﺃﻧﻪ ﻳﺴﻴﺮ ﺇﻟﻰ ﺟﺎﻧﺒﻚ ﻓﻲ ﻛﻞّ ﺣﻴﻦ .ﺣﺎﻭِﻝ ﺃﻥ ﺗﺒﺤﺚ ﻋﻨﻪ ،ﻭﺳﺘﻌﻴﺶ ﺍﺧﺘﺒﺎﺭ ﺭﻓﻘﺘﻪ ﺍﻟﺪﺍﺋﻤﺔ

ﺍﻟﺮﺍﺋﻊ .ﻫﺬﺍ ﻣﺎ ﻋﺎﺷﻪ ﺗﻠﻤﻴﺬﻱّ ﻋﻤّﺎﻭﺱ ﻓﻴﻤﺎ ﻛﺎﻧﺎ ﻳﺴﻴﺮﺍﻥ ﻭﻳﺘﺤﺎﺩﺛﺎﻥ ﻣﺮﺗﺒﻜﻴﻦ ،ﻋﻨﺪﻣﺎ ﺩﻧﺎ ﻳﺴﻮﻉ ﻣﻨﻬﻤﺎ "ﻭﺃَﺧﺬَ ﻳَﺴﻴﺮُ ﻣﻌَﻬﻤﺎ"

)ﻟﻮ .(15 ،24ﻗﺪ ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﻘﺪّﻳﺴﻴﻦ ﺃﻥ ﺍﻟﻤﺴﻴﺤﻴّﺔ "ﻟﻴﺴﺖ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺤﻘﺎﺋﻖ ﺍﻟﺘﻲ ﻳﺠﺐ ﺍﻹﻳﻤﺎﻥ ﺑﻬﺎ ،ﺃﻭ ﻗﻮﺍﻋﺪ ﻳﺠﺐ

ﺍﺗّﺒﺎﻋﻬﺎ ،ﺃﻭ ﻣﺤﻈﻮﺭﺍﺕ .ﺗﺒﺪﻭ ﻫﻜﺬﺍ ﻣﺜﻴﺮﺓ ﻟﻼﺷﻤﺌﺰﺍﺯ .ﺑﻞ ﺍﻟﻤﺴﻴﺤﻴّﺔ ﻫﻲ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﺃﺣﺒّﻨﻲ ﻛﺜﻴﺮًﺍ ﻟﺪﺭﺟﺔ ﺃﻧﻪ ﻳﻄﺎﻟﺐ

ﺑﺤﺒّﻲ .ﺍﻟﻤﺴﻴﺤﻴّﺔ ﻫﻲ ﺍﻟﻤﺴﻴﺢ.[82]"

.157ﺑﺎﺳﺘﻄﺎﻋﺔ ﻳﺴﻮﻉ ﺃﻥ ﻳﻮﺣّﺪ ﺟﻤﻴﻊ ﺷﺒﻴﺒﺔ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻲ ﺣﻠﻢ ﻭﺍﺣﺪ ،"ﺣﻠﻢ ﻋﻈﻴﻢ ،ﻭﺣﻠﻢ ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﺷﺮﺍﻙ ﺍﻟﺠﻤﻴﻊ.

ﺍﻟﺤﻠﻢ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺑﺬﻝ ﻳﺴﻮﻉ ﺣﻴﺎﺗﻪ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ،ﻭﺣﻞّ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ،ﻭﻃﺒﻊ ﺑﺎﻟﻨﺎﺭ ﻳﻮﻡ ﺍﻟﻌﻨﺼﺮﺓ ﻓﻲ ﻗﻠﺐ ﻛﻞّ ﺭﺟﻞ

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ﻭﻛﻞّ ﺍﻣﺮﺃﺓ ،ﻓﻲ ﻗﻠﺐ ﻛﻞّ ﺷﺨﺺ [...] ،ﻟﻘﺪ ﻃﺒﻌﻪ ﻋﻠﻰ ﺭﺟﺎﺀ ﺃﻥ ﻳﺠﺪ ﻣﺠﺎﻟًﺎ ﻟﻴﻨﻤﻮ ﻭﻳﺘﻄﻮّﺭ .ﺣﻠﻢ ،ﺣﻠﻢ ﻳُﺪﻋﻰ ﻳﺴﻮﻉ ،ﺯﺭﻋﻪ

ﺍﻵﺏ ،ﺇﻟﻪ ﻣﺜﻠﻪ ،ﻣﺜﻞ ﺍﻵﺏ ،ﻣﺮﺳﻞ ﻣﻦ ﺍﻵﺏ ﻣﻊ ﺍﻟﻴﻘﻴﻦ ﺃﻧﻪ ﺳﻮﻑ ﻳﻨﻤﻮ ﻭﻳﺤﻴﺎ ﻓﻲ ﻛﻞّ ﻗﻠﺐ .ﺣﻠﻢ ﻣﻠﻤﻮﺱ ،ﻫﻮ ﺷﺨﺺ ،ﻳﺴﻴﺮ

ﻓﻲ ﻋﺮﻭﻗﻨﺎ ،ﻭﻳﺒﻬﺞ ﺍﻟﻘﻠﺐ ﻭﻳﺠﻌﻠﻪ ﻳﺘﻬﻠّﻞ.[83]"

ﺍﻟﻨﻤﻮ ﻭﺍﻟﻨﻀﺞ

.158ﻳﻬﺘﻢّ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﺑﺸﺄﻥ ﺃﺟﺴﺎﺩﻫﻢ ،ﻣﺤﺎﻭﻟﻴﻦ ﺗﻨﻤﻴﺔ ﻗﻮّﺗﻬﻢ ﺍﻟﺒﺪﻧﻴّﺔ ﺃﻭ ﻣﻈﻬﺮﻫﻢ .ﻭﻳﺠﺘﻬﺪ ﺁﺧﺮﻭﻥ ﺑﺘﻨﻤﻴﺔ

ﻣﻬﺎﺭﺍﺗﻬﻢ ﻭﻣﻌﺮﻓﺘﻬﻢ ،ﻭﻳﺸﻌﺮﻭﻥ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺑﺜﻘﺔ ﺃﻛﺒﺮ .ﻭﻳﺘﻄﻠّﻊ ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﻣﺎ ﻫﻮ ﺃﺳﻤﻰ ،ﻭﻳﺴﻌﻮﻥ ﺇﻟﻰ ﺑﺬﻝ ﺍﻟﻤﺰﻳﺪ

ﻣﻦ ﺍﻟﺠﻬﺪ ﻟﺘﺤﻘﻴﻖ ﺗﻨﻤﻴﺔ ﺭﻭﺣﻴّﺔ .ﻗﺎﻝ ﺍﻟﻘﺪّﻳﺲ ﻳﻮﺣﻨﺎ :"ﻛَﺘَﺒﺖُ ﺇِﻟَﻴﻜﻢ ﺃَﻳُّﻬﺎ ﺍﻟﺸُّﺒَّﺎﻥ :ﺇِﻧَّﻜﻢ ﺃَﻗﻮِﻳﺎﺀ ﻭﻛَﻠِﻤَﺔُ ﺍﻟﻠﻪِ ﻣُﻘﻴﻤَﺔٌ ﻓﻴﻜُﻢ ﻓﻘَﺪ

ﻏَﻠَﺒﺘُﻢُ ﺍﻟﺸِّﺮِّﻳﺮ" 1)ﻳﻮ .(14 ،2ﺇﻥ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺮﺏ ،ّﻭﺣﻔﻆ ﻛﻠﻤﺘﻪ ،ﻭﻣﺤﺎﻭﻟﺔ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﺤﻴﺎﺓ ،ﻭﺍﻟﻨﻤﻮّ ﻓﻲ

ﺍﻟﻔﻀﺎﺋﻞ ،ﻳﺠﻌﻞ ﻗﻠﻮﺏ ﺍﻟﺸﺒﻴﺒﺔ ﻗﻮﻳّﺔ .ﻟﺬﺍ ،ﻓﻤﻦ ﺍﻟﻀﺮﻭﺭﻱّ ﺃﻥ ﺗﺤﺎﻓﻆ ﻋﻠﻰ "ﺍﺗّﺼﺎﻟﻚ" ﺑﻴﺴﻮﻉ ،ﻭﺃﻥ ﺗﺒﻘﻰ ﻣﻌﻪ "ﻋﻠﻰ ﺍﻟﺨﻂ،"

ﻷﻧﻚ ﻟﻦ ﺗﻨﻤﻮ ﻓﻲ ﺍﻟﺴﻌﺎﺩﺓ ﻭﻓﻲ ﺍﻟﻘﺪﺍﺳﺔ ﺑﻘﻮّﺗﻚ ﻭﻋﻘﻠﻚ ﻓﻘﻂ .ﻭﻛﻤﺎ ﺗﻘﻠﻖ ﺗﻤﺎﻣًﺎ ﺑﺸﺄﻥ ﻋﺪﻡ ﻓﻘﺪﺍﻥ ﺍﺗّﺼﺎﻟﻚ ﺑﺎﻹﻧﺘﺮﻧﺖ،

ﺗﺄﻛّﺪ ﻣﻦ ﺃﻥ ﺍﺗّﺼﺎﻟﻚ ﺑﺎﻟﺮﺏّ ﻫﻮ ﻓﻌّﺎﻝ ،ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﻋﺪﻡ ﻣﻘﺎﻃﻌﺔ ﺍﻟﺤﻮﺍﺭ ،ﻭﺍﻻﺻﻐﺎﺀ ﺇﻟﻴﻪ ،ﻭﺇﺧﺒﺎﺭﻩ ﺑﻜﻞّ ﺃﻣﻮﺭﻙ ،ﻭﻋﻨﺪﻣﺎ ﻻ

ﺗﻜﻮﻥ ﻟﺪﻳﻚ ﻓﻜﺮﺓ ﻭﺍﺿﺤﺔ ﻋﻤّﺎ ﻳﺠﺐ ﻋﻠﻴﻚ ﻓﻌﻠﻪ ،ﺍﺳﺄﻟﻪ :"ﻳﺴﻮﻉ ،ﻣﺎﺫﺍ ﻛﻨﺖ ﻟﺘﻔﻌﻞ ﻣﻜﺎﻧﻲ؟.[84]"

.159ﺃﺭﺟﻮ ﺃﻥ ﺗﻘﺪّﺭ ﻧﻔﺴﻚ ﻟﻠﻐﺎﻳﺔ ،ﻭﺃﻥ ﺗﺄﺧﺬ ﻧﻔﺴﻚ ﻋﻠﻰ ﻣﺤﻤﻞ ﺍﻟﺠﺪ ،ّﻭﺗﺒﺤﺚ ﻋﻦ ﻧﻤﻮّﻙ ﺍﻟﺮﻭﺣﻲ .ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ

ﺍﻟﺤﻤﺎﺱ ﺍﻟﺬﻱ ﻳﻤﻴّﺰ ﺍﻟﺸﺒﻴﺒﺔ ،ﻫﻨﺎﻙ ﺃﻳﻀًﺎ ﺟﻤﺎﻝ ﻃَﻠَﺐِ "ﺍﻟﺒِﺮّ ﻭﺍﻹِﻳﻤﺎﻥ ﻭﺍﻟﻤَﺤﺒَّﺔ ﻭﺍﻟﺴَّﻼﻡ" 2)ﻃﻴﻢ .(22 ،2ﻫﺬﺍ ﻻ ﻳﻌﻨﻲ

ﻓﻘﺪﺍﻥ ﺍﻟﻌﻔﻮﻳّﺔ ،ﻭﺍﻟﻨﻀﺎﺭﺓ ،ﻭﺍﻟﺤﻤﺎﺱ ،ﻭﺍﻟﺤﻨﺎﻥ .ﻷﻥ ﺩﺧﻮﻟﻚ ﻓﻲ ﺳﻦّ ﺍﻟﺒﻠﻮﻍ ﻻ ﻳﻌﻨﻲ ﺍﻟﺘﺨﻠّﻲ ﻋﻦ ﺃﻓﻀﻞ ﻗﻴﻢ ﻫﺬﻩ

ﺍﻟﻤﺮﺣﻠﺔ ﻣﻦ ﺍﻟﺤﻴﺎﺓ .ﻭﺇﻻّ ﻓﻘﺪ ﻳﻮﺑّﺨﻚ ﺍﻟﺮﺏّ ﻳﻮﻣًﺎ :"ﺗَﺬَﻛَّﺮﺕُ ﻟَﻚِ ﻣَﻮَﺩَّﺓَ ﺻﺒﺎﻙَ ﻣَﺤَﺒَّﺔَ ﺧِﻄﺒَﺘِﻚ ﻟَﻤَّﺎ ﻛُﻨﺖَ ﺗَﺴﻴﺮُ ﻭَﺭﺍﺋﻲ ﻓﻲ ﺍﻟﺒَﺮِّﻳَّﺔ"

)ﺇﺭ .(2 ،2

.160ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ،ﻳﺠﺐ ﺃﻥ ﻳﻨﻀﺞ ﺍﻟﺒﺎﻟﻐﻮﻥ ﺃﻳﻀًﺎ ﺩﻭﻥ ﺃﻥ ﻳﻔﻘﺪﻭﺍ ﻗﻴﻢ ﺍﻟﺸﺒﺎﺏ .ﻷﻥ ﻛﻞّ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﺍﻟﺤﻴﺎﺓ

ﻓﻲ ﺍﻟﻮﺍﻗﻊ ﻫﻲ ﻧﻌﻤﺔ ﺩﺍﺋﻤﺔ ،ﻭﺗﺤﺘﻮﻱ ﻋﻠﻰ ﻗﻴﻤﺔ ﻳﺠﺐ ﺃﻻّ ﺗﻌﺒﺮ .ﻭﺍﻟﺸﺒﺎﺏ ﺍﻟﻤُﻌﺎﺵ ﺑﺸﻜﻞ ﺟﻴّﺪ ﻳﺒﻘﻰ ﻛﺘﺠﺮﺑﺔ ﺩﺍﺧﻠﻴّﺔ ،ﻭﻳﺘﻢّ

ﺍﺳﺘﻴﻌﺎﺑﻪ ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﺒﺎﻟﻐﻴﻦ ﻭﺗﻌﻤﻴﻘﻪ ،ﻭﻳﺴﺘﻤﺮّ ﺑﺈﻋﻄﺎﺀ ﺛﻤﺎﺭﻩ .ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲّ ﺃﻥ ﻳﺸﻌﺮ ﺍﻟﺸﺒﺎﺏ ﺑﺎﻧﺠﺬﺍﺏ ﻧﺤﻮ

ﺍﻟﻼﻧﻬﺎﺋﻲ ﺍﻟﺬﻱ ﻳﻨﻔﺘﺢ ﻭﻳﺒﺪﺃ ،[85]ﻓﺎﻟﺨﻄﺮ ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﺒﺎﻟﻐﻴﻦ ،ﺍﻟﺘﻲ ﻟﻬﺎ ﺿﻤﺎﻧﺎﺗﻬﺎ ﻭﺭﺍﺣﺘﻬﺎ ،ﻳﻜﻤﻦ ﻓﻲ ﺇﻫﻤﺎﻝ ﻫﺬﺍ ﺍﻷﻓﻖ

ﺗﺪﺭﻳﺠﻴًّﺎ ﻭﻓﻘﺪﺍﻥ ﺗﻠﻚ ﺍﻟﻘﻴﻢ ﺍﻟﺘﻲ ﺗﻤﻴّﺰ ﺳﻨﻮﺍﺕ ﺍﻟﺸﺒﺎﺏ .ﻣﺎ ﻛﺎﻥ ﻳﺠﺐ ﺃﻥ ﻳﺤﺪﺙ ﺇﻧﻤﺎ ﻫﻮ ﺍﻟﻌﻜﺲ :ﺃﻥ ﻧﻨﻀﺞ ﻭﻧﻨﻤﻮ ﻭﻧﻨﻈﻢ

ﺣﻴﺎﺗﻨﺎ ﺩﻭﻥ ﺃﻥ ﻧﻔﻘﺪ ﻫﺬﻩ ﺍﻟﺠﺎﺫﺑﻴﺔ ،ﻭﺫﻟﻚ ﺍﻻﻧﻔﺘﺎﺡ ﺍﻟﻮﺍﺳﻊ ،ﻫﺬﺍ ﺍﻻﻧﺒﻬﺎﺭ ﺃﻣﺎﻡ ﻭﺍﻗﻊٍ ﻫﻮ ﻓﻲ ﺗﺨﻂٍّ ﺩﺍﺋﻢ .ﻳﻤﻜﻨﻨﺎ ﻓﻲ ﻛﻞّ

ﻟﺤﻈﺔ ﻣﻦ ﺣﻴﺎﺗﻨﺎ ﺃﻥ ﻧﺠﺪّﺩ ﺷﺒﺎﺑَﻨﺎ ﻭﻧﻨﻤّﻴﻪ .ﻋﻨﺪﻣﺎ ﺑﺪﺃﺕ ﺧﺪﻣﺔ ﺣﺒﺮﻳّﺘﻲ ،ﻭﺳّﻊ ﺍﻟﺮﺏّ ﺁﻓﺎﻗﻲ ﻭﺟﺪّﺩ ﺷﺒﺎﺑﻲ .ﻭﻳﻤﻜﻦ ﺃﻥ ﻳﺤﺪﺙ

ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ ﻟﺰﻭﺍﺝ ﻋﻤﺮﻩ ﻋﺪّﺓ ﺳﻨﻮﺍﺕ ﺃﻭ ﻟﺮﺍﻫﺐ ﻓﻲ ﺩﻳﺮﻩ .ﻫﻨﺎﻙ ﺃﺷﻴﺎﺀ ﺗﺤﺘﺎﺝ ﺇﻟﻰ "ﺍﻻﺳﺘﻘﺮﺍﺭ" ﻋﻠﻰ ﻣﺮّ ﺍﻟﺴﻨﻴﻦ ،ﻭﻟﻜﻦ

ﻫﺬﺍ ﺍﻟﻨﻀﺞ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﻌﺎﻳﺶ ﻣﻊ ﻧﺎﺭ ﻣﺘﺠﺪّﺩﺓ ،ﻭﻣﻊ ﻗﻠﺐ ﺩﺍﺋﻢ ﺍﻟﺸﺒﺎﺏ.

.161ﺍﻟﻨﻤﻮّ ﻳﻌﻨﻲ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺃﺛﻤﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ ﻣﻨﺤﻚ ﺇﻳﺎﻫﺎ ﺍﻟﺸﺒﺎﺏ ﻭﺗﻐﺬﻳﺘﻬﺎ ،ﻭﻟﻜﻨﻪ ﻳﻌﻨﻲ ﻓﻲ ﺍﻟﻮﻗﺖ ﻋﻴﻨﻪ ﺃﻥ

ﺗﻜﻮﻥ ﻣﻨﻔﺘﺤًﺎ ﻋﻠﻰ ﺗﻨﻘﻴﺔ ﻣﺎ ﻫﻮ ﻏﻴﺮ ﺻﺎﻟﺢ ﻭﻋﻠﻰ ﻧﻴﻞ ﻫﺒﺎﺕ ﺟﺪﻳﺪﺓ ﻣﻦ ﺍﻟﻠﻪ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻙ ﻟﺘﻨﻤﻴﺔ ﻣﺎ ﻫﻮ ﻣﻬﻢ .ّﻗﺪ ﺗﻘﻮﺩﻙ

ﻋﻘﺪﺓ ﺍﻟﺪﻭﻧﻴﺔ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ،ﺇﻟﻰ ﻋﺪﻡ ﺍﻟﺮﻏﺒﺔ ﻓﻲ ﺭﺅﻳﺔ ﻋﻴﻮﺑﻚ ﻭﺿﻌﻔﻚ ،ﻭﻳﻤﻜﻨﻚ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺃﻥ ﺗﻨﻐﻠﻖ ﺇﺯﺍﺀ ﺍﻟﻨﻤﻮ

ﻭﺍﻟﻨﻀﺞ .ﻣﻦ ﺍﻷﻓﻀﻞ ﺃﻥ ﺗﻘﺒﻞ ﻣﺤﺒّﺔ ﺍﻟﻠﻪ ﻟﻚ ،ﻓﻬﻮ ﻳﺤﺒّﻚ ﻛﻤﺎ ﺃﻧﺖ ،ﻭﻳﻘﺪّﺭﻙ ﻭﻳﺤﺘﺮﻣﻚ ،ﻭﻟﻜﻨﻪ ﺃﻳﻀًﺎ ﻳﻘﺪّﻡ ﻟﻚ ﺍﻟﻤﺰﻳﺪ ﻭﺍﻟﻤﺰﻳﺪ:

ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺼﺪﺍﻗﺔ ﻣﻌﻪ ،ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻻﺗّﻘﺎﺩ ﻓﻲ ﺍﻟﺼﻼﺓ ،ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻌﻄﺶ ﻟﻜﻠﻤﺘﻪ ،ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺮﻏﺒﺔ ﺑﻘﺒﻮﻝ ﺍﻟﻤﺴﻴﺢ

ﻓﻲ ﺍﻟﻘﺮﺑﺎﻥ ﺍﻟﻤﻘﺪّﺱ ،ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺮﻏﺒﺔ ﻓﻲ ﻋﻴﺶ ﺇﻧﺠﻴﻠﻪ ،ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻘﻮّﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ ،ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺴﻼﻡ ﻭﺍﻟﻔﺮﺡ

ﺍﻟﺮﻭﺣﻲ.

.162ﻟﻜﻨﻨﻲ ﺃﺫﻛﺮﻙ ﺑﺄﻧﻚ ﻟﻦ ﺗﺼﺒﺢ ﻗﺪّﻳﺴًﺎ ﻭﻟﻦ ﺗﺤﻘﻖّ ﺫﺍﺗﻚ ﻋﻦ ﻃﺮﻳﻖ ﻧَﺴﺦِ ﺍﻵﺧﺮﻳﻦ .ﺣﺘﻰ ﺍﻥ ﺗﻘﻠﻴﺪ ﺍﻟﻘﺪّﻳﺴﻴﻦ ﻻ

ﻳﻌﻨﻲ ﻧﺴﺦ ﻛﻴﻔﻴّﺔ ﺣﻴﺎﺗﻬﻢ ﺍﻭ ﻃﺮﻳﻘﺔ ﻋﻴﺸﻬﻢ ﻟﻠﻘﺪﺍﺳﺔ :"ﻫﻨﺎﻙ ﺷﻬﺎﺩﺍﺕ ﻣﻔﻴﺪﺓ ﺗُﺤﻔِّﺰﻧﺎ ﻭﺗﺤﺜّﻨﺎ ،ﻭﻟﻜﻦ ﻻ ﻷﻧﻨﺎ ﻧﺴﻌﻰ ﻟﺘﻘﻠﻴﺪﻫﺎ

ﻷﻥَّ ﻫﺬﺍ ﺍﻷﻣﺮ ﻗﺪ ﻳﺒﻌﺪﻧﺎ ﻋﻦ ﺍﻟﻤﺴﻴﺮﺓ ﺍﻟﻔﺮﻳﺪﺓ ﻭﺍﻟﻤﻤﻴّﺰﺓ ﺍﻟﺘﻲ ﻳﺤﻔﻈﻬﺎ ﺍﻟﺮﺏّ ﻟﻨﺎ .[86]"ﻋﻠﻴﻚ ﺃﻥ ﺗﻌﺮﻑ ﻣﻦ ﺃﻧﺖ ،ﻭﺃﻥ ﺗﻄﻮّﺭ

ﻃﺮﻳﻘﺘﻚ ﺍﻟﺸﺨﺼﻴّﺔ ﻓﻲ ﺃﻥ ﺗﻜﻮﻥ ﻗﺪّﻳﺴًﺎ ،ﺑﻐﺾّ ﺍﻟﻨﻈﺮ ﻋﻤّﺎ ﻳﻘﻮﻟﻪ ﺍﻵﺧﺮﻭﻥ ﺃﻭ ﻳﻔﻜّﺮﻭﻧﻪ .ﺃﻥ ﺗﺼﺒﺢ ﻗﺪّﻳﺴًﺎ ﻳﻌﻨﻲ ﺃﻥ ﺗﺼﺒﺢ

ﻧﻔﺴﻚ ﺑﺎﻟﺘﻤﺎﻡ ،ﺃﻥ ﺗﺼﺒﺢ ﻣﺎ ﺃﺭﺍﺩ ﺍﻟﻠﻪ ﺃﻥ ﻳﺤﻠﻤﻪ ﻭﻳﺨﻠﻘﻪ ،ﻭﻟﻴﺲ ﻧﺴﺨﺔ ﻣﻦ ﺷﺨﺺ ﺁﺧﺮ .ﻳﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﺣﻴﺎﺗﻚ ﺣﺎﻓﺰًﺍ ﻧﺒﻮﻳًﺎ،

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ﻳﻠﻬﻢ ﺍﻵﺧﺮﻳﻦ ،ﻳﺘﺮﻙ ﺑﺼﻤﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ،ﺗﻠﻚ ﺍﻟﺒﺼﻤﺔ ﺍﻟﻔﺮﻳﺪﺓ ﺍﻟﺘﻲ ﻭﺣﺪﻙ ﻳﻤﻜﻨﻚ ﺃﻥ ﺗﺘﺮﻛﻬﺎ .ﻭﻟﻜﻦ ،ﺇﺫﺍ ﻧﺴﺨﺖ

ﺍﻵﺧﺮﻳﻦ ،ﻓﺴﻮﻑ ﺗﺤﺮﻡ ﻫﺬﻩ ﺍﻷﺭﺽ ،ﻭﺣﺘﻰ ﺍﻟﺴﻤﺎﺀ ،ﻣﻤّﺎ ﻻ ﻳﻤﻜﻦ ﻷﺣﺪ ﻏﻴﺮﻙ ﺃﻥ ﻳﻘﺪّﻣﻪ .ﺃﺫﻛﺮ ﺃﻥ ﺍﻟﻘﺪّﻳﺲ ﻳﻮﺣﻨﺎ

ﺍﻟﺼﻠﻴﺐ ،ﻓﻲ ﻛﺘﺎﺑﻪ "ﻧﺸﻴﺪ ﺭﻭﺣﻲ ،"ﻛﺘﺐ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻧﺼﻴﺤﺘﻪ ﺍﻟﺮﻭﺣﻴﺔ ،ﻛﻞّ "ﺑﻄﺮﻳﻘﺘﻪ ﺍﻟﺨﺎﺻﺔ ، [87]"ﻷﻥ

ﺍﻟﻠﻪ ﻧﻔﺴﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳُﻈﻬﺮ ﻧﻌﻤﺘﻪ "ﻟﻠﺒﻌﺾ ﺑﻄﺮﻳﻘﺔ ﻣﺎ ،ﻭﻟﻶﺧﺮﻳﻦ ﺑﻄﺮﻳﻘﺔ ﺃﺧﺮﻯ.[88]"

ﻣﺴﺎﺭﺍﺕ ﺍﻷﺧﻮﺓ

.163ﺇﻥ ﻧﻤﻮّﻙ ﺍﻟﺮﻭﺣﻲّ ﻳﻈﻬﺮ ﻗﺒﻞ ﻛﻞّ ﺷﻲﺀ ﻓﻲ ﺍﻟﻤﺤﺒّﺔ ﺍﻷﺧﻮﻳّﺔ ،ﻭﺍﻟﺴﺨﻴّﺔ ،ﻭﺍﻟﺮﺣﻴﻤﺔ .ﺍﻋﺘﺎﺩ ﺍﻟﻘﺪّﻳﺲ ﺑﻮﻟﺲ ﺃﻥ

ﻳﻘﻮﻝ :"ﻋَﺴﻰ ﺃَﻥ ﻳَﺰﻳﺪَ ﺍﻟﺮَّﺏُّ ﻭﻳُﻨﻤِﻲَ ﻣَﺤَﺒَّﺔَ ﺑَﻌﻀِﻜﻢ ﻟِﺒَﻌْﺾٍ ﻭﻟِﺠَﻤﻴﻊِ ﺍﻟﻨَّﺎﺱِ ﻋﻠﻰ ﻣِﺜﺎﻝِ ﻣَﺤَﺒَّﺘِﻨﺎ ﻟَﻜﻢ" 1)ﺗﺲ .(12 ،3ﻋﺴﺎﻙ

ﺃﻥ ﺗﻌﻴﺶ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ "ﺍﻟﻨﺸﻮﺓ" ﺍﻟﺘﻲ ﻫﻲ ﺧﺮﻭﺝ ﻣﻦ ﺫﺍﺗﻚ ﻟﻠﺒﺤﺚ ﻋﻦ ﺧﻴﺮ ﺍﻵﺧﺮﻳﻦ ،ﺇﻟﻰ ﺣﺪّ ﺑﺬﻝ ﺣﻴﺎﺗﻚ.

.164ﻋﻨﺪﻣﺎ ﺗُﺴﻤّﻰ ﺍﻟﻤﻮﺍﺟﻬﺔ ﻣﻊ ﺍﻟﻠﻪ "ﻧﺸﻮﺓ ،"ﻓﻬﺬﺍ ﻷﻧّﻪ ﻳﺨﺮﺟﻨﺎ ﻣﻦ ﺫﻭﺍﺗﻨﺎ ﻭﻳﺮﻓﻌﻨﺎ ،ﻣﺄﺧﻮﺫﻳﻦ ﺑﺤﺐّ ﺍﻟﻠﻪ ﻭﺟﻤﺎﻟﻪ ،ﻟﻜﻦ

ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺨﺮﺝ ﻣﻦ ﺫﻭﺍﺗﻨﺎ ﺃﻳﻀًﺎ ﻟﻼﻋﺘﺮﺍﻑ ﺑﺎﻟﺠﻤﺎﻝ ﺍﻟﺨﻔﻲّ ﺍﻟﻤﻮﺟﻮﺩ ﻓﻲ ﻛﻞّ ﻛﺎﺋﻦ ﺑﺸﺮﻱ ،ّﻭﺑﻜﺮﺍﻣﺘﻪ ،ﻭﺑﻌﻈﻤﺘﻪ ﻛﺼﻮﺭﺓ ﻟﻠﻪ

ﻭﺍﺑﻦ ﻟﻶﺏ .ﻳﺮﻳﺪ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺃﻥ ﻳﺪﻓﻌﻨﺎ ﺇﻟﻰ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﺫﻭﺍﺗﻨﺎ ،ﻭﺇﻟﻰ ﺍﺣﺘﻀﺎﻥ ﺍﻵﺧﺮﻳﻦ ﺑﺎﻟﻤﺤﺒّﺔ ﻭﺍﻟﺴﻌﻲ ﻟﻤﺎ ﻓﻴﻪ

ﺧﻴﺮﻫﻢ .ﻭﻟﺬﺍ ﻓﺈﻧﻪ ﻣﻦ ﺍﻷﻓﻀﻞ ﺩﺍﺋﻤًﺎ ﺃﻥ ﻧﻌﻴﺶ ﺍﻹﻳﻤﺎﻥ ﻣﻌًﺎ ،ﻭﻧﻌﺒِّﺮ ﻋﻦ ﺣﺒّﻨﺎ ﻓﻲ ﺣﻴﺎﺓ ﺟﻤﺎﻋﻴّﺔ ،ﻭﻧﺸﺎﺭﻙ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻵﺧﺮﻳﻦ

ﺑﺤﺒّﻨﺎ ﻭﻭﻗﺘﻨﺎ ﻭﺇﻳﻤﺎﻧﻨﺎ ﻭﺍﻫﺘﻤﺎﻣﺎﺗﻨﺎ .ﻭﺗﻘﺪّﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻤﺴﺎﺣﺎﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻟﻌﻴﺶ ﺍﻹﻳﻤﺎﻥ ﺟﻤﺎﻋﻴًّﺎ ،ﻷﻥ ﻛﻞّ ﺷﻲﺀ

ﻳﻜﻮﻥ ﺃﺳﻬﻞ ﻣﻌًﺎ.

.165ﺇﻥ ﺍﻟﺠﺮﻭﺡ ﺍﻟﺘﻲ ﺗﻠﻘّﻴﺘﻬﺎ ﺗﻘﻮﺩﻙ ﺇﻟﻰ ﺧﻄﺮ ﺍﻟﻌﺰﻟﺔ ،ﻭﺍﻻﻧﻄﻮﺍﺀ ﻋﻠﻰ ﺫﺍﺗﻚ ،ﻭﺗﺮﺍﻛﻢ ﺍﻷﺣﻘﺎﺩ ،ﻭﻟﻜﻦ ﻻ ﺗﺘﻮﻗّﻒ ﺃﺑﺪًﺍ ﻋﻦ

ﻗﺒﻮﻝ ﺩﻋﻮﺓ ﺍﻟﻠﻪ ﺇﻟﻰ ﺍﻟﻤﻐﻔﺮﺓ .ﻛﻤﺎ ﻋﻠّﻢ ﺃﺳﺎﻗﻔﺔ ﺭﻭﺍﻧﺪﺍ ﺟﻴﺪًﺍ ،"ﺍﻟﻤﺼﺎﻟﺤﺔ ﻣﻊ ﺍﻵﺧﺮ ﺗﺘﻄﻠّﺐ ﺃﻭﻻً ﺍﻛﺘﺸﺎﻑ ﺭﻭﻋﺔ ﺻﻮﺭﺓ ﺍﻟﻠﻪ

ﻓﻴﻪ [....]ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻨﻈﻮﺭ ،ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻦ ﺍﻟﺨﺎﻃﺊ ﻭﺑﻴﻦ ﺧﻄﻴﺌﺘﻪ ﻭﺇﺳﺎﺀﺗﻪ ،ﺣﺘﻰ ﺗﺘﻮﺻّﻞ ﺇﻟﻰ ﻣﺼﺎﻟﺤﺔ

ﺣﻘﻴﻘﻴﺔ .ﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺗﻜﺮﻩ ﺍﻟﺸﺮّ ﺍﻟﺬﻱ ﺃﻟﺤﻘﻪ ﺑﻚ ﺍﻵﺧﺮ ،ﻭﻟﻜﻦ ﺃﻥ ﺗﺴﺘﻤﺮّ ﺑﺤﺒّﻪ ﻷﻧﻚ ﺗﺪﺭﻙ ﺿﻌﻔﻪ ﻭﺗﺮﻯ ﺻﻮﺭﺓ ﺍﻟﻠﻪ

ﻓﻴﻪ.[89]"

.166ﻗﺪ ﺗﺘﻼﺷﻰ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻛﻞّ ﻃﺎﻗﺎﺕ ﻓﺘﺮﺓ ﺍﻟﺸﺒﺎﺏ ﻭﺃﺣﻼﻣﻬﺎ ﻭﺣﻤﺎﺳﻬﺎ ﺑﺴﺒﺐ ﺍﻟﻤﻴﻞ ﺇﻟﻰ ﺍﻻﻧﻐﻼﻕ ﻋﻠﻰ

ﺃﻧﻔﺴﻨﺎ ،ﻓﻲ ﻣﺸﺎﻛﻠﻨﺎ ،ﻭﻓﻲ ﻣﺸﺎﻋﺮ ﺍﻷﺫﻯ ،ﻭﺍﻟﺘﺬﻣّﺮ ﻭﺍﻟﺮﺍﺣﺔ .ﻻ ﺗﺴﻤﺢ ﺑﺄﻥ ﻳﺤﺪﺙ ﻫﺬﺍ ﻟﻚ ،ﻷﻧﻚ ﺳﻮﻑ ﺗﺸﻴﺦ ﻓﻲ ﺩﺍﺧﻠﻚ

ﻣﺒﻜﺮًﺍ .ﻛﻞّ ﻋﻤﺮ ﻟﻪ ﺟﻤﺎﻟﻪ ،ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻔﻮﺕ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻴﻮﺗﻮﺑﻴﺎ ﺍﻟﺠﻤﺎﻋﻴﺔ ،ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺤﻠﻢ ﻣﻌًﺎ ،ﻭﺍﻵﻓﺎﻕ ﺍﻟﻌﻈﻴﻤﺔ

ﺍﻟﺘﻲ ﻧﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻌًﺎ.

.167ﻳﺤﺐّ ﺍﻟﻠﻪ ﻓﺮﺡ ﺍﻟﺸﺒﻴﺒﺔ ﻭﻳﺪﻋﻮﻫﻢ ﻗﺒﻞ ﻛﻞّ ﺷﻲﺀ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﻔﺮﺡ ﺍﻟﺬﻱ ﻳُﻌﺎﺵ ﻓﻲ ﺷﺮﻛﺔ ﺍﻷﺧﻮّﺓ ،ﺇﻟﻰ ﺍﻟﻔﺮﺡ

ﺍﻷﺳﻤﻰ ﺍﻟﺬﻱ ﻳﺴﻜﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻤﺸﺎﺭﻛﺔ ،ﻷﻥ "ﺍﻟﺴَّﻌﺎﺩَﺓُ ﻓﻲ ﺍﻟﻌَﻄﺎﺀِ ﺃَﻋﻈَﻢُ ﻣِﻨﻬﺎ ﻓﻲ ﺍﻷَﺧْﺬ" )ﺭﺳﻞ (35 ،20

ﻭ "ﺍﻟﻠﻪَ ﻳُﺤِﺐُّ ﻣَﻦ ﺃَﻋْﻄﻰ ﻣُﺘَﻬَﻠِّﻼً" 2)ﻗﻮﺭ .(7 ،9ﺇﻥ ﺍﻟﺤﺐّ ﺍﻷﺧﻮﻱّ ﻳﻀﺎﻋﻒ ﻗﺪﺭﺗﻨﺎ ﻋﻠﻰ ﺍﻻﺑﺘﻬﺎﺝ ،ﻷﻧﻪ ﻳﻤﻜّﻨﻨﺎ ﻣﻦ ﺍﻻﺑﺘﻬﺎﺝ

ﻟﺨﻴﺮ ﺍﻵﺧﺮﻳﻦ :"ﺍﻓﺮَﺣﻮﺍ ﻣﻊ ﺍﻟﻔَﺮِﺣﻴﻦ" )ﺭﻭﻡ .(15 ،12ﻋﺴﻰ ﺃﻥ ﺗﺘﺤﻮّﻝ ﻋﻔﻮﻳّﺔ ﺷﺒﺎﺑﻚ ﻭﺍﻧﺪﻓﺎﻋﻪ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ﺇﻟﻰ ﻋﻔﻮﻳّﺔ

ﺍﻟﻤﺤﺒّﺔ ﺍﻷﺧﻮﻳﺔ ،ﻭﺇﻟﻰ ﺍﻟﻨﻀﺎﺭﺓ ﺍﻟﺘﻲ ﺗﺠﻌﻠﻨﺎ ﻧﺘﻔﺎﻋﻞ ﺩﺍﺋﻤًﺎ ﺑﺎﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﺴﺨﺎﺀ ﻭﺍﻟﺮﻏﺒﺔ ﻓﻲ ﻋﻴﺶ ﺍﻟﺠﻤﺎﻋﺔ .ﻳﻘﻮﻝ ﺍﻟﻤﺜﻞ

ﺍﻹﻓﺮﻳﻘﻲ :"ﺇﺫﺍ ﻛﻨﺖ ﺗﺮﻳﺪ ﺃﻥ ﺗﺴﺮﻉ ،ﺍﻣﺶِ ﻭﺣﺪﻙ .ﺇﺫﺍ ﻛﻨﺖ ﺗﺮﻳﺪ ﺃﻥ ﺗﺬﻫﺐ ﺑﻌﻴﺪًﺍ ،ﺍﻣﺶِ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ."ﻻ ﻧﺴﻤﺤﻦّ ﺑﺄﻥ ﺗُﺴﻠﺐ

ﻣﻨّﺎ ﺍﻷﺧﻮّﺓ.

ﺷﺒﻴﺒﺔ ﻣﻠﺘﺰﻣﻮﻥ

.168ﺻﺤﻴﺢ ﺃﻧﻪ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ،ﺇﺯﺍﺀ ﻋﺎﻟﻢ ﻣﻠﻲﺀ ﺑﺎﻟﻌﻨﻒ ﻭﺍﻷﻧﺎﻧﻴّﺔ ،ﻗﺪ ﻳﻤﻴﻞ ﺍﻟﺸﺒﻴﺒﺔ ﺇﻟﻰ ﺍﻻﻧﻐﻼﻕ ﻓﻲ ﺟﻤﺎﻋﺎﺕ

ﺻﻐﻴﺮﺓ ،ﻭﺃﻥ ﻳﺤﺮﻣﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻟﺘﺎﻟﻲ ﻣﻦ ﺗﺤﺪّﻳﺎﺕ ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ،ﻭﻣﻦ ﻋﺎﻟﻢ ﻭﺍﺳﻊ ،ﻣُﺤﻔِّﺰ ،ﻭﻣﺤﺘﺎﺝ .ﻳﺸﻌﺮﻭﻥ ﺃﻧﻬﻢ

ﻳﻌﻴﺸﻮﻥ ﺍﻟﻤﺤﺒّﺔ ﺍﻷﺧﻮﻳّﺔ ،ﻭﻟﻜﻦ ﺭﺑﻤّﺎ ﻗﺪ ﺃﺻﺒﺤﺖ ﺟﻤﺎﻋﺘﻬﻢ ﻣﺠﺮّﺩ ﺍﻣﺘﺪﺍﺩ ﻟﺬﻭﺍﺗﻬﻢ .ﻭﻳﺘﻔﺎﻗﻢ ﻫﺬﺍ ﺍﻷﻣﺮ ﺇﺫﺍ ﺗﻢّ ﺍﻋﺘﺒﺎﺭ ﺩﻋﻮﺓ

ﺍﻟﻌﻠﻤﺎﻧﻴﻴﻦ ﻛﻤﺠﺮّﺩ ﺧﺪﻣﺔ ﺩﺍﺧﻞ ﺍﻟﻜﻨﻴﺴﺔ )ﺍﻟﻘﺮّﺍﺀ ،ﺧﺪﻣﺔ ﺍﻟﻤﺬﺑﺢ ،ﻣﻌﻠّﻤﻮ ﺍﻟﺪﻳﻦ ﺍﻟﻤﺴﻴﺤﻲ ،(... ،ﻣﺘﻨﺎﺳﻴﻦ ﺃﻥ ﺩﻋﻮﺓ

ﺍﻟﻌﻠﻤﺎﻧﻴﻴﻦ ﻫﻲ ﺃﻭّﻻ ﻭﻗﺒﻞ ﻛﻞّ ﺷﻲﺀ ﺍﻟﻤﺤﺒﺔ ﻓﻲ ﺍﻷﺳﺮﺓ ،ﻭﺍﻷﻋﻤﺎﻝ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﺘﻲ ﺗﺤﻔّﺰﻫﺎ ﺍﻟﻤﺤﺒّﺔ :ﻓﻬﻲ

ﺍﻟﺘﺰﺍﻡ ﻣﻠﻤﻮﺱ ﺍﻧﻄﻼﻗًﺎ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﻟﺒﻨﺎﺀ ﻣﺠﺘﻤﻊ ﺟﺪﻳﺪ ،ﺇﻧﻬﺎ ﺍﻟﻌﻴﺶ ﻭﺳﻂ ﺍﻟﻌﺎﻟﻢ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻣﻦ ﺃﺟﻞ ﺗﺒﺸﻴﺮ ﻣﺨﺘﻠﻒ

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ﺃﻭﺿﺎﻋﻪ ،ﻣﻦ ﺃﺟﻞ ﺗﻨﻤﻴﺔ ﺍﻟﺴﻼﻡ ،ﻭﺍﻟﺘﻌﺎﻳﺶ ،ﻭﺍﻟﻌﺪﺍﻟﺔ ،ﻭﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ،ﻭﺍﻟﺮﺣﻤﺔ ،ﻭﺑﺎﻟﺘﺎﻟﻲ ﻧﺸﺮ ﻣﻠﻜﻮﺕ ﺍﻟﻠﻪ ﻓﻲ ﺍﻟﻌﺎﻟﻢ.

.169ﺃﻗﺘﺮﺡ ﻋﻠﻰ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻥ ﻳﺘﺨﻄّﻮﺍ ﻣﺠﻤﻮﻋﺎﺕ ﺍﻷﺻﺪﻗﺎﺀ ﻛﻲ ﻳﺒﻨﻮﺍ "ﺍﻟﺼﺪﺍﻗﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﻳﺴﻌﻮﺍ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺼﺎﻟﺢ

ﺍﻟﻌﺎﻡ .ﻷﻥ ﺍﻟﻌﺪﺍﺀ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﺪﻣّﺮ .ﻭﺍﻷﺳﺮﺓ ﺗﺘﺤﻄّﻢ ﺑﻔﻌﻞ ﺍﻟﻌﺪﺍﻭﺓ .ﻭﺍﻟﺒﻠﺪ ﻳﺘﺪﻣّﺮ ﺑﻔﻌﻞ ﺍﻟﻌﺪﺍﻭﺓ .ﻭﺍﻟﻌﺎﻟﻢ ﻳﺘﺪﻣّﺮ ﺑﻔﻌﻞ

ﺍﻟﻌﺪﺍﻭﺓ .ﻭﺍﻟﻌﺪﺍﻭﺓ ﺍﻷﻛﺒﺮ ﻫﻲ ﺍﻟﺤﺮﺏ .ﻭﻧﺮﻯ ﻓﻲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻛﻴﻒ ﺃﻥ ﺍﻟﻌﺎﻟﻢ ﻳﺘﺪﻣّﺮ ﺑﻔﻌﻞ ﺍﻟﺤﺮﺏ .ﻷﻧﻬﻢ ﻏﻴﺮ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ

ﺍﻟﺠﻠﻮﺱ ﻭﺍﻟﺘﺤﺪّﺙ [...] .ﻛﻮﻧﻮﺍ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﺼﺪﺍﻗﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ .[90]"ﺍﻷﻣﺮ ﻟﻴﺲ ﺳﻬﻠًﺎ ،ﻋﻠﻴﻨﺎ ﺩﻭﻣﺎ ﺃﻥ ﻧﺘﺨﻠّﻰ ﻋﻦ

ﺷﻲﺀ ﻣﺎ ،ﻭﻳﺠﺐ ﺃﻥ ﻧﺘﻔﺎﻭﺽ ،ﻭﻟﻜﻦ ﺇﺫﺍ ﻓﻌﻠﻨﺎ ﺫﻟﻚ ﻭﻧﺤﻦ ﻧﻔﻜّﺮ ﻓﻲ ﺧﻴﺮ ﺍﻟﺠﻤﻴﻊ ،ﻓﺴﻮﻑ ﻧﺤﻘّﻖ ﺗﺠﺮﺑﺔ ﺭﺍﺋﻌﺔ ،ﺗﺠﺮﺑﺔ ﺗﻨﺤﻴﺔ

ﺍﻟﺨﻼﻓﺎﺕ ﺟﺎﻧﺒًﺎ ﻣﻦ ﺃﺟﻞ ﺗﺤﻘﻴﻖ ﻫﺪﻑ ﻣﺸﺘﺮﻙ .ﻭﺇﺫﺍ ﺗﻤﻜّﻨﺎ ﻣﻦ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﻧﻘﺎﻁ ﺗﻼﻕٍ ﻓﻲ ﺧﻀّﻢ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻻﺧﺘﻼﻓﺎﺕ،

ﻓﻲ ﻫﺬﺍ ﺍﻟﺠﻬﺪ ﺍﻟﺤﺮﻓﻲ ﻭﺍﻟﻤﺘﻌﺐ ﺃﺣﻴﺎﻧًﺎ ﻟﺒﻨﺎﺀ ﺍﻟﺠﺴﻮﺭ ،ﻟﺒﻨﺎﺀ ﺳﻼﻡ ﻣﻔﻴﺪ ﻟﻠﺠﻤﻴﻊ ،ﺗﻜﻮﻥ ﻫﺬﻩ ﻣﻌﺠﺰﺓ ﺛﻘﺎﻓﺔ ﺍﻟﻠﻘﺎﺀ ﺍﻟﺘﻲ

ﻳﻤﻠﻚ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺸﺠﺎﻋﺔ ﺍﻟﻜﺎﻓﻴﺔ ﻟﻌﻴﺸﻬﺎ ﺑﺸﻐﻒ.

.170ﺍﻋﺘﺮﻑ ﺍﻟﺴﻴﻨﻮﺩﺱ ﺃﻥ "ﺍﻻﻟﺘﺰﺍﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ،ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﻓﻲ ﺷﻜﻞ ﻣﺨﺘﻠﻒ ﻋﻦ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻤﺎﺿﻴﺔ ،ﻫﻮ ﺳﻤﺔ ﺗﻤﻴّﺰ

ﺷﺒﻴﺒﺔ ﺍﻟﻴﻮﻡ .ﻭﻫﻨﺎﻙ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﺷﺨﺎﺹ ،ﺇﻟﻰ ﺟﺎﻧﺐ ﺑﻌﺾ ﺍﻟﻼﻣﺒﺎﻟﻴﻦ ،ﺍﻟﺬﻳﻦ ﻳﺮﻏﺒﻮﻥ ﻓﻲ ﺍﻟﻤﺸﺎﺭﻛﺔ ﺑﺎﻟﻤﺒﺎﺩﺭﺍﺕ

ﺍﻟﺘﻄﻮﻋﻴّﺔ ﻭﺍﻟﻤﻮﺍﻃﻨﺔ ﺍﻟﻨﺎﺷﻄﺔ ،ﻭﺍﻟﺘﻀﺎﻣﻦ ﺍﻻﺟﺘﻤﺎﻋﻲ ،ﺍﻟﺬﻳﻦ ﻳﺠﺐ ﻣﺮﺍﻓﻘﺘﻬﻢ ﻭﺗﺸﺠﻴﻌﻬﻢ ﻋﻠﻰ ﺇﺑﺮﺍﺯ ﻣﻮﺍﻫﺐ ﺍﻟﺸﺒﻴﺒﺔ

ﻭﻣﻬﺎﺭﺍﺗﻬﻢ ﻭﺇﺑﺪﺍﻋﻬﻢ ،ﻭﺗﺸﺠﻴﻌﻬﻢ ﻋﻠﻰ ﺗﺤﻤّﻞ ﺍﻟﻤﺴﺆﻭﻟﻴﺔ ﻣﻦ ﺟﻬﺘﻬﻢ .ﻭﻻ ﻳﺰﺍﻝ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻻﺗّﺼﺎﻝ ﺍﻟﻤﺒﺎﺷﺮ

ﺑﺎﻟﻔﻘﺮﺍﺀ ﻓﺮﺻﺔ ﺃﺳﺎﺳﻴﺔ ﻻﻛﺘﺸﺎﻑ ﺍﻹﻳﻤﺎﻥ ﺃﻭ ﺗﻌﻤﻴﻘﻪ ،ﻭﻟﺘﻤﻴﻴﺰ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺸﺨﺼﻴّﺔ [...] .ﻛﻤﺎ ﺗﻢّ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻟﺮﻏﺒﺔ ﻓﻲ

ﺍﻻﻧﺨﺮﺍﻁ ﻓﻲ ﺍﻟﻤﺠﺎﻝ ﺍﻟﺴﻴﺎﺳﻲ ﻟﺒﻨﺎﺀ ﺍﻟﺼﺎﻟﺢ ﺍﻟﻌﺎﻡ.[91]"

.171ﻭﻗﺪ ﺍﻋﺘﺎﺩﺕ ﺍﻟﻴﻮﻡ ،ﺑﻨﻌﻤﺔ ﺍﻟﻠﻪ ،ﻣﺠﻤﻮﻋﺎﺕ ﻣﻦ ﺷﺒﻴﺒﺔ ﺍﻟﺮﻋﺎﻳﺎ ﺃﻭ ﺍﻟﻤﺪﺍﺭﺱ ﺃﻭ ﺍﻟﺤﺮﻛﺎﺕ ،ﺃﻭ ﺍﻟﺠﺎﻣﻌﺎﺕ ،ﻋﻠﻰ

ﺍﻟﺬﻫﺎﺏ ﻹﻣﻀﺎﺀ ﺑﻌﺾ ﺍﻟﻮﻗﺖ ﻣﻊ ﺍﻟﻤﺴﻨﻴﻦ ﻭﺍﻟﻤﺮﺿﻰ ،ﺃﻭ ﻟﺰﻳﺎﺭﺓ ﺍﻷﺣﻴﺎﺀ ﺍﻟﻔﻘﻴﺮﺓ ،ﺃﻭ ﻋﻠﻰ ﺍﻟﺬﻫﺎﺏ ﻣﻌﺎً ﻟﻤﺴﺎﻋﺪﺓ ﺍﻟﻔﻘﺮﺍﺀ

ﻓﻲ ﻣﺎ ﻳﺴﻤّﻰ "ﺍﻟﻠﻴﺎﻟﻲ ﺍﻟﺨﻴﺮﻳّﺔ ."ﻭﻏﺎﻟﺒًﺎ ﻣﺎ ﻳﺪﺭﻛﻮﻥ ﺃﻥ ﻣﺎ ﻳﺘﻠﻘّﻮﻧﻪ ﻓﻲ ﻫﺬﻩ ﺍﻷﻧﺸﻄﺔ ﻫﻮ ﺃﻛﺜﺮ ﻣﻤّﺎ ﻳﻌﻄﻮﻧﻪ ،ﻷﻥ ﺍﻟﻤﺮﺀ

ﻳﺘﻌﻠّﻢ ﻭﻳﻨﻀﺞ ﻛﺜﻴﺮًﺍ ﻋﻨﺪﻣﺎ ﻳﺘﺤﻠّﻰ ﺑﺎﻟﺸﺠﺎﻋﺔ ﻟﻠﻤﺲ ﻣﻌﺎﻧﺎﺓ ﺍﻵﺧﺮﻳﻦ .ﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ ،ﻫﻨﺎﻙ ﺣﻜﻤﺔ ﺧﻔﻴّﺔ ﻟﺪﻯ ﺍﻟﻔﻘﺮﺍﺀ،

ﻭﻳﻤﻜﻨﻬﻢ ﺑﻜﻠﻤﺎﺕ ﺑﺴﻴﻄﺔ ﺃﻥ ﻳﺴﺎﻋﺪﻭﻧﺎ ﻓﻲ ﺍﻛﺘﺸﺎﻑ ﺍﻟﻘﻴﻢ ﺍﻟﺘﻲ ﻻ ﻧﺮﺍﻫﺎ.

.172ﻳﺸﺎﺭﻙ ﺷﺒﻴﺒﺔ ﺁﺧﺮﻭﻥ ﻓﻲ ﺑﺮﺍﻣﺞ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺗﻬﺪﻑ ﺇﻟﻰ ﺑﻨﺎﺀ ﻣﻨﺎﺯﻝ ﻟﻠﻤﺸﺮّﺩﻳﻦ ،ﺃﻭ ﻻﺳﺘﺼﻼﺡ ﺍﻟﻤﻨﺎﻃﻖ ﺍﻟﻤﻠﻮﺛﺔ ،ﺃﻭ

ﻟﺠﻤﻊ ﺍﻟﻤﺴﺎﻋﺪﺍﺕ ﻟﻠﻤﺤﺘﺎﺟﻴﻦ .ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺠﻴّﺪ ﺃﻥ ﺗُﺴﺘﺨﺪﻡ ﻫﺬﻩ ﺍﻟﻄﺎﻗﺔ ﺍﻟﻤﺠﺘﻤﻌﻴﺔ ﻟﻴﺲ ﻓﻘﻂ ﻓﻲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻤﺘﻔﺮّﻗﺔ

ﻭﻟﻜﻦ ﺑﻄﺮﻳﻘﺔ ﺛﺎﺑﺘﺔ ،ﻣﻊ ﺃﻫﺪﺍﻑ ﻭﺍﺿﺤﺔ ﻭﺗﻨﻈﻴﻢ ﺟّﻴﺪ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺤﻘﻴﻖ ﻧﺸﺎﻁ ﺃﻛﺜﺮ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﻭﻓﻌﺎﻟﻴّﺔ .ﻳﻤﻜﻦ ﻟﻄﻼﺏ

ﺍﻟﺠﺎﻣﻌﺔ ﺃﻥ ﻳﺘّﺤﺪﻭﺍ ﻣﻌًﺎ ﻭﻓﻖ ﺗﺨﺼّﺼﺎﺗﻬﻢ ﻛﻲ ﻳﻄﺒّﻘﻮﺍ ﻣﻌﺎﺭﻓﻬﻢ ﻋﻠﻰ ﺣﻞّ ﺍﻟﻤﺸﻜﻼﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﻳﻤﻜﻨﻬﻢ ﻓﻲ ﻫﺬﻩ

ﺍﻟﻤﻬﻤّﺔ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﺟﻨﺒًﺎ ﺇﻟﻰ ﺟﻨﺐ ﻣﻊ ﺷﺒﻴﺒﺔ ﻣﻦ ﻛﻨﺎﺋﺲ ﺃﺧﺮﻯ ﺃﻭ ﻣﻦ ﺃﺩﻳﺎﻥ ﺃﺧﺮﻯ.

.173ﻛﻤﺎ ﺣﺪﺙ ﻓﻲ ﻣﻌﺠﺰﺓ ﻳﺴﻮﻉ ،ﻳﻤﻜﻦ ﻷﺭﻏﻔﺔ ﺍﻟﺸﺒﻴﺒﺔ ﻭﺃﺳﻤﺎﻛﻬﻢ ﺃﻥ ﺗﺘﻜﺎﺛﺮ )ﺭﺍ .ﻳﻮ .(13 -4 ،6ﻭﻛﻤﺎ ﺣﺪﺙ ﻓﻲ

ﺍﻟﻤﺜﻞ ،ﺗﺼﺒﺢ ﺑﺬﻭﺭ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺼﻐﻴﺮﺓ ﺃﺷﺠﺎﺭًﺍ ﻭﻓﻮﺍﻛﻬًﺎ ﺗُﺠﻨﻰ )ﺭﺍ .ﻣﺘﻰ .(32 -31 .23 ،13ﻭﻛﻞّ ﻫﺬﺍ ﻳﺒﺪﺃ ﻣﻦ ﻳﻨﺒﻮﻉ ﺳﺮّ

ﺍﻻﻓﺨﺎﺭﺳﺘﻴﺎ ﺍﻟﺤﻲ ،ّﺣﻴﺚ ﻳﺘﺠﻠّﻰ ﺧﺒﺰﻧﺎ ﻭﻧﺒﻴﺬﻧﺎ ﻛﻲ ﻳﻌﻄﻴﺎﻧﺎ ﺣﻴﺎﺓ ﺃﺑﺪﻳّﺔ .ﻟﻘﺪ ﻋُﻬِﺪَ ﺇﻟﻰ ﺍﻟﺸﺒﻴﺒﺔ ﺑﻤﻬﻤّﺔ ﻋﻈﻴﻤﺔ ﻭﺻﻌﺒﺔ.

ﻭﻳﻤﻜﻨﻬﻢ ﻣﻮﺍﺟﻬﺘﻬﺎ ﺑﺈﺑﺪﺍﻉ ﻭﺭﺟﺎﺀ ﻋﺒﺮ ﺇﻳﻤﺎﻧﻬﻢ ﺑﺎﻟﻘﺎﺋﻢ ﻣﻦ ﺍﻟﻤﻮﺕ ،ﻭﺍﺿﻌﻴﻦ ﺃﻧﻔﺴﻬﻢ ﺩﺍﺋﻤًﺎ ﻓﻲ ﻣﻮﻗﻊ ﺍﻟﺨﺪﻣﺔ ،ﻣﺜﻞ ﺧﺪﻡ

ﺫﺍﻙ ﺍﻟﻌﺮﺱ ،ﺍﻟﻤﺘﻌﺎﻭﻧﻴﻦ ﺍﻟﻤﺬﻫﻮﻟﻴﻦ ﻓﻲ ﻣﻌﺠﺰﺓ ﻳﺴﻮﻉ ﺍﻷﻭﻟﻰ ،ﺍﻟﺬﻳﻦ ﺗﺒﻌﻮﺍ ﻓﻘﻂ ﺗﻮﺟﻴﻬﺎﺕ ﻭﺍﻟﺪﺗﻪ :"ﻣَﻬﻤﺎ ﻗﺎﻝَ ﻟَﻜﻢ

ﻓﺎﻓﻌَﻠﻮﻩ" )ﻳﻮ .(5 ،2ﺍﻟﺮﺣﻤﺔ ﻭﺍﻹﺑﺪﺍﻉ ﻭﺍﻟﺮﺟﺎﺀ ﺗﺠﻌﻞ ﺍﻟﺤﻴﺎﺓ ﺗﻨﻤﻮ.

.174ﺃﺭﻳﺪ ﺃﻥ ﺃﺷﺠّﻌﻚ ﻋﻠﻰ ﺗﺤﻤّﻞ ﻫﺬﺍ ﺍﻻﻟﺘﺰﺍﻡ ،ﻷﻧﻨﻲ ﺃﻋﻠﻢ ﺃﻥ "ﻗﻠﺒﻚ ،ﻗﻠﺐ ﺷﺎﺏ ،ّﻳﺮﻳﺪ ﺑﻨﺎﺀ ﻋﺎﻟﻢ ﺃﻓﻀﻞ .ﺇﻧﻲ ﺃﺗﺎﺑﻊ

ﺃﺧﺒﺎﺭ ﺍﻟﻌﺎﻟﻢ ﻭﺃﺭﻯ ﺃﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﺃﻧﺤﺎﺀ ﻛﺜﻴﺮﺓ ﻣﻦ ﺍﻟﻌﺎﻟﻢ ﻗﺪ ﺧﺮﺟﻮﺍ ﺇﻟﻰ ﺍﻟﺸﻮﺍﺭﻉ ﻟﻠﺘﻌﺒﻴﺮ ﻋﻦ ﺍﻟﺮﻏﺒﺔ ﻓﻲ

ﺣﻀﺎﺭﺓ ﺃﻛﺜﺮ ﻋﺪﻟًﺎ ﻭﺃﺧﻮّﺓ .ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﺍﻟﺸﻮﺍﺭﻉ .ﺇﻧﻬﻢ ﺷﺒﻴﺒﺔ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺼﺒﺤﻮﺍ ﺻﺎﻧﻌﻲ ﺍﻟﺘﻐﻴﻴﺮ .ﻣﻦ ﻓﻀﻠﻜﻢ ﻻ ﺗﺪﻋﻮﺍ

ﺍﻵﺧﺮﻳﻦ ﻳﻜﻮﻧﻮﻥ ﺻﺎﻧﻌﻲ ﺍﻟﺘﻐﻴﻴﺮ! ﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ ﺗﻤﻠﻜﻮﻥ ﺍﻟﻤﺴﺘﻘﺒﻞ! ﻣﻦ ﺧﻼﻟﻜﻢ ﻳﺪﺧﻞ ﺍﻟﻤﺴﺘﻘﺒﻞ ﺍﻟﻌﺎﻟﻢ .ﺃﻃﻠﺐ ﻣﻨﻜﻢ ﺃﻥ

ﺗﻜﻮﻧﻮﺍ ﺻﺎﻧﻌﻲ ﻫﺬﺍ ﺍﻟﺘﻐﻴﻴﺮ .ﺍﺳﺘﻤﺮّﻭﺍ ﻓﻲ ﺍﻟﺘﻐﻠّﺐ ﻋﻠﻰ ﺍﻟﻼﻣﺒﺎﻻﺓ ،ﻣﻦ ﺧﻼﻝ ﺗﻘﺪﻳﻢ ﺇﺟﺎﺑﺔ ﻣﺴﻴﺤﻴّﺔ ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻣﺎﺕ

ﺍﻻﺟﺘﻤﺎﻋﻴّﺔ ﻭﺍﻟﺴﻴﺎﺳﻴّﺔ ﺍﻟﺘﻲ ﺗﻈﻬﺮ ﻓﻲ ﻣﺨﺘﻠﻒ ﺃﻧﺤﺎﺀ ﺍﻟﻌﺎﻟﻢ .ﺃﻃﻠﺐ ﻣﻨﻜﻢ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﺑﻨﺎﺓ ﺍﻟﻌﺎﻟﻢ ،ﻭﺃﻥ ﺗﻌﻤﻠﻮﺍ ﻣﻦ ﺃﺟﻞ

ﻋﺎﻟﻢ ﺃﻓﻀﻞ .ﺃﻋﺰّﺍﺋﻲ ﺍﻟﺸﺒﻴﺒﺔ ،ﻣﻦ ﻓﻀﻠﻜﻢ ﻻ ﺗﻨﻈﺮﻭﺍ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ "ﻣﻦ ﺍﻟﺸﺮﻓﺔ ،"ﺍﺩﺧﻠﻮﺍ ﻓﻴﻬﺎ .ﻓﻴﺴﻮﻉ ﻟﻢ ﻳﺒﻖَ ﻋﻠﻰ ﺍﻟﺸﺮﻓﺔ،

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ﺑﻞ ﺩﺧﻠﻬﺎ؛ ﻻ ﺗﻨﻈﺮﻭﺍ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ "ﻣﻦ ﺍﻟﺸﺮﻓﺔ ،"ﺃﺩﺧﻠﻮﻫﺎ ﻛﻤﺎ ﻓﻌﻞ ﻳﺴﻮﻉ .[92]"ﻭﻟﻜﻦ ﻗﺒﻞ ﻛﻞّ ﺷﻲﺀ ،ﺍﺳﻌﻮﺍ ﺑﺸﻜﻞ ﺃﻭ

ﺑﺂﺧﺮ ﻣﻦ ﺃﺟﻞ ﺍﻟﺼﺎﻟﺢ ﺍﻟﻌﺎﻡ ،ﻭﻛﻮﻧﻮﺍ ﺧﺪﺍﻡ ﺍﻟﻔﻘﺮﺍﺀ ،ﻛﻮﻧﻮﺍ ﺻﺎﻧﻌﻲ ﺛﻮﺭﺓ ﺍﻟﻤﺤﺒّﺔ ﻭﺍﻟﺨﺪﻣﺔ ،ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﻣﻘﺎﻭﻣﺔ ﺃﻣﺮﺍﺽ

ﺍﻟﻨﺰﻋﺔ ﺍﻻﺳﺘﻬﻼﻛﻴﺔ ﻭﺍﻟﻔﺮﺩﻳﺔ ﺍﻟﺴﻄﺤﻴﺔ.

ﻣﺮﺳﻠﻮﻥ ﺷﺠﻌﺎﻥ

.175ﺇﻥ ﺍﻟﺸﺒﻴﺒﺔ ،ﻣﺘﻴّﻤﻴﻦ ﺑﺎﻟﻤﺴﻴﺢ ،ﻣﺪﻋﻮّﻭﻥ ﺇﻟﻰ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻺﻧﺠﻴﻞ ﻓﻲ ﺣﻴﺎﺗﻬﻢ ﺍﻟﺸﺨﺼﻴّﺔ .ﻗﺎﻝ ﺍﻟﻘﺪّﻳﺲ ﺃﻟﺒﻴﺮﺗﻮ

ﻫﻮﺭﺗﺎﺩﻭ :"ﺃﻥ ﺗﻜﻮﻥ ﺭﺳﻮﻟًﺎ ﻻ ﻳﻌﻨﻲ ﺍﺭﺗﺪﺍﺀ ﺷﺎﺭﺓ ﻋﻠﻰ ﻋﺮﻭﺓ ﺍﻟﺴﺘﺮﺓ؛ ﻻ ﻳﻌﻨﻲ ﺍﻟﺘﺤﺪّﺙ ﻋﻦ ﺍﻟﺤﻘﻴﻘﺔ ،ﺑﻞ ﻋﻴﺸﻬﺎ ﻭﺗﺠﺴﻴﺪﻫﺎ

ﻭﺗﺠﺴﻴﺪ ﺍﻟﻤﺴﻴﺢ .ﺃﻥ ﺗﻜﻮﻥ ﺭﺳﻮﻟًﺎ ﻻ ﻳﻌﻨﻲ ﺣﻤﻞ ﺷﻌﻠﺔ ﻓﻲ ﻳﺪﻙ ،ﺃﻭ ﺍﻣﺘﻼﻙ ﺍﻟﻨﻮﺭ ،ﺇﻧﻤﺎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻨﻮﺭ .[...]ﻭﺍﻹﻧﺠﻴﻞ ﻫﻮ

ﺃﻛﺜﺮ ﻣﻦ ﻣﺜﺎﻝ ،ﻫﻮ ﺩﺭﺱ .ﻫﻮ ﺭﺳﺎﻟﺔ ﺗﺤﻮّﻟﺖ ﺇﻟﻰ ﻭﺍﻗﻊ ﺣﻘﻴﻘﻲ.[93]"

.176ﺇﻥ ﻗﻴﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻻ ﺗﻌﻨﻲ ﺃﻧﻪ ﻳﺠﺐ ﺇﺳﻜﺎﺕ ﺍﻟﻜﻠﻤﺔ .ﻟﻤﺎﺫﺍ ﻻ ﻧﺘﺤﺪّﺙ ﻋﻦ ﻳﺴﻮﻉ ،ﻭﻟﻤﺎﺫﺍ ﻻ ﻧﺨﺒﺮ ﺍﻵﺧﺮﻳﻦ ﺃﻧﻪ

ﻳﻌﻄﻴﻨﺎ ﺍﻟﻘﻮّﺓ ﻟﻠﻌﻴﺶ ،ﻭﺃﻥ ﺍﻟﺘﺤﺪّﺙ ﻣﻌﻪ ﻫﻮ ﺟﻤﻴﻞ ﻟﻠﻐﺎﻳﺔ ،ﻭﺃﻧﻪ ﻣﻔﻴﺪ ﻟﻨﺎ ﺃﻥ ﻧﺘﺄﻣّﻞ ﻓﻲ ﻛﻠﻤﺎﺗﻪ؟ ﺃﻳﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ ،ﻻ ﺗﺴﻤﺤﻮﺍ

ﻟﻠﻌﺎﻟﻢ ﺑﺎﻥ ﻳﺠﺮّﻛﻢ ﻟﻠﻤﺸﺎﺭﻛﺔ ﺑﺎﻷﺷﻴﺎﺀ ﺍﻟﺴﻠﺒﻴﺔ ﺃﻭ ﺍﻟﺴﻄﺤﻴّﺔ ﻭﺣﺴﺐ .ﻛﻮﻧﻮﺍ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﻟﺴﻴﺮ ﺿﺪّ ﺍﻟﺘﻴﺎﺭ ﻭﺍﻋﺮﻓﻮﺍ ﻛﻴﻒ

ﺗﺸﺎﺭﻛﻮﻥ ﺍﻵﺧﺮﻳﻦ ﺑﻴﺴﻮﻉ ،ﻭﺗﻮﺻّﻠﻮﻥ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﻟﻜﻢ .ﺃﺗﻤﻨّﻰ ﻟﻜﻢ ﺑﺄﻥ ﺗﺸﻌﺮﻭﺍ ﻓﻲ ﻗﻠﺒﻜﻢ ﺑﻨﻔﺲ ﺍﻻﻧﺪﻓﺎﻉ ﺍﻟﺬﻱ

ﻻ ﻳﻘﺎﻭﻡ ﺍﻟﺬﻱ ﺣﺮّﻙ ﺍﻟﻘﺪّﻳﺲ ﺑﻮﻟﺲ ﻋﻨﺪﻣﺎ ﻗﺎﻝ :"ﺍﻟﻮَﻳﻞُ ﻟﻲ ﺇِﻥ ﻟﻢ ﺃﺑَﺸِّﺮ" 1)ﻗﻮﺭ .(16 ،9

.177»ﺃﻳﻦ ﺃﺭﺳﻠﻨﺎ ﻳﺴﻮﻉ؟ ﻻ ﺗﻮﺟﺪ ﺣﺪﻭﺩ ،ﻻ ﺗﻮﺟﺪ ﺣﺪﻭﺩ :ﺇﻧﻪ ﻳﺮﺳﻠﻨﺎ ﺟﻤﻴﻌًﺎ .ﺍﻹﻧﺠﻴﻞ ﻫﻮ ﻟﻠﺠﻤﻴﻊ ﻭﻟﻴﺲ ﻟﻠﺒﻌﺾ .ﻟﻴﺲ

ﻓﻘﻂ ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺒﺪﻭﻥ ﻟﻨﺎ ﺃﻗﺮﺏ ،ﻭﺃﻛﺜﺮ ﺗﻘﺒّﻼ ﻭﺃﻛﺜﺮ ﺗﺮﺣﻴﺒًﺎ .ﺇﻧﻪ ﻟﻠﺠﻤﻴﻊ .ﻻ ﺗﺨﺎﻓﻮﺍ ﻣﻦ ﺍﻟﺬﻫﺎﺏ ﻭﻣﻦ ﺣﻤﻞ ﺍﻟﻤﺴﻴﺢ ﻓﻲ

ﻛﻞّ ﺑﻴﺌﺔ ،ﻭﺻﻮﻟًﺎ ﺇﻟﻰ ﺍﻟﻀﻮﺍﺣﻲ ﺍﻟﺤﻴﺎﺗﻴﺔ ،ﺣﺘﻰ ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺒﺪﻭﻥ ﺍﻷﺑﻌﺪ ،ﻭﻏﻴﺮ ﻣﺒﺎﻟﻴﻦ .ﺍﻟﺮﺏّ ﻳﺒﺤﺚ ﻋﻦ ﺍﻟﺠﻤﻴﻊ ،ﻭﻳﺮﻳﺪ ﺃﻥ

ﻳﺸﻌﺮ ﺍﻟﺠﻤﻴﻊ ﺑﺪﻑﺀ ﺭﺣﻤﺘﻪ ﻭﻣﺤﺒّﺘﻪ .[94]"ﺇﻧﻪ ﻳﺪﻋﻮﻧﺎ ﺇﻟﻰ ﺍﻻﻧﻄﻼﻕ ﺩﻭﻥ ﺧﻮﻑ ﺣﺎﻣﻠﻴﻦ ﺍﻟﺒﺸﺎﺭﺓ ﺍﻹﺭﺳﺎﻟﻴﺔ ،ﺃﻳﻨﻤﺎ ﻭﺟﺪﻧﺎ

ﻭﻣﻊ ﻣﻦ ﻛﻨّﺎ ،ﻓﻲ ﺍﻟﺤﻲ ،ّﻓﻲ ﺍﻟﺪﺭﺍﺳﺔ ،ﻓﻲ ﺍﻟﺮﻳﺎﺿﺔ ،ﻋﻨﺪﻣﺎ ﻧﺨﺮﺝ ﻣﻊ ﺍﻷﺻﺪﻗﺎﺀ ،ﻓﻲ ﻋﻤﻞ ﺗﻄﻮّﻋﻲ ﺃﻭ ﻓﻲ ﺍﻟﻌﻤﻞ ،ﻣﻦ

ﺍﻟﺠﻴّﺪ ﺩﺍﺋﻤًﺎ ﺃﻥ ﻧﺸﺎﺭﻙ ﺑﻔﺮﺡ ﺍﻻﻧﺠﻴﻞ .ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻲ ﻳﻘﺘﺮّﺏ ﺍﻟﺮﺏّ ﺑﻬﺎ ﻣﻦ ﺍﻟﺠﻤﻴﻊ .ﺇﻧﻪ ﻳﺮﻳﺪﻛﻢ ،ﺃﻳﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ،

ﻛﺄﺩﻭﺍﺕ ﻟﻪ ﻛﻲ ﺗﺸﻌّﻮﺍ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺮﺟﺎﺀ ،ﻷﻧﻪ ﻳﺮﻳﺪ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺷﺠﺎﻋﺘﻜﻢ ﻭﻧﻀﻮﺭﻛﻢ ﻭﺣﻤﺎﺳﻜﻢ.

.178ﻻ ﻳﻤﻜﻨﻨﺎ ﺍﻟﺘﻮﻗّﻊ ﺑﺄﻥ ﺗﻜﻮﻥ ﺍﻟﻤﻬﻤّﺔ ﺳﻬﻠﺔ ﻭﻣﺮﻳﺤﺔ .ﻓﻘﺪ ﺿﺤّﻰ ﺑﻌﺾ ﺍﻟﺸﺒﻴﺒﺔ ﺑﺤﻴﺎﺗﻬﻢ ﺣﺘﻰ ﻻ ﻳﺒﻄﺌﻮﺍ ﺍﻻﻧﺪﻓﺎﻉ

ﺍﻟﺘﺒﺸﻴﺮﻱ .ﻭﻗﺎﻝ ﺃﺳﺎﻗﻔﺔ ﻛﻮﺭﻳﺎ :"ﻧﺮﺟﻮ ﺃﻥ ﻧﻜﻮﻥ ﺣﺒﻮﺏَ ﺣﻨﻄﺔ ﻭﺃﺩﻭﺍﺕٍ ﻣﻦ ﺃﺟﻞ ﺧﻼﺹ ﺍﻟﺒﺸﺮﻳﺔ ،ﻣﺘّﺒﻌﻴﻦ ﻣﺜﺎﻝ ﺍﻟﺸﻬﺪﺍﺀ.

ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﺇﻳﻤﺎﻧﻨﺎ ﺻﻐﻴﺮًﺍ ﻣﺜﻞ ﺣﺒّﺔ ﺍﻟﺨﺮﺩﻝ ،ﻓﺈﻥ ﺍﻟﻠﻪ ﺳﻴﺠﻌﻠﻪ ﻳﻨﻤﻮ ﻭﻳﺴﺘﺨﺪﻣﻪ ﻛﺄﺩﺍﺓ ﻟﻌﻤﻠﻪ ﺍﻟﺨﻼﺻﻲ .[95]"ﺃﻳﻬﺎ

ﺍﻷﺻﺪﻗﺎﺀ ،ﻻ ﺗﻨﺘﻈﺮﻭﺍ ﻏﺪًﺍ ﻛﻲ ﺗﺘﻌﺎﻭﻧﻮﺍ ﻓﻲ ﺗﻐﻴﻴﺮ ﺍﻟﻌﺎﻟﻢ ﻋﺒﺮ ﻃﺎﻗﺘﻜﻢ ﻭﺟﺮﺃﺗﻜﻢ ﻭﺇﺑﺪﺍﻋﻜﻢ .ﻓﺤﻴﺎﺗﻜﻢ ﻟﻴﺴﺖ "ﻭﻗﻔﺔ ﺍﻧﺘﻈﺎﺭ."

ﺃﻧﺘﻢ ﺣﺎﺿﺮ ﺍﻟﻠﻪ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻛﻢ ﻣﺜﻤﺮﻳﻦ .[96]ﻷﻧﻨﺎ "ﻧﻨﺎﻝ ﻋﺒﺮ ﺍﻟﻌﻄﺎﺀ97]"[ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻷﻓﻀﻞ ﻹﻋﺪﺍﺩ ﻣﺴﺘﻘﺒﻞ ﺟﻴّﺪ ﻫﻲ ﺃﻥ

ﻧﻌﻴﺶ ﺍﻟﺤﺎﺿﺮ ﺑﺸﻜﻞ ﺟﻴّﺪ ﻣﻊ ﺗﻔﺎﻥٍ ﻭﺳﺨﺎﺀ.

ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ

ﺷﺒﻴﺒﺔ ﻟﺪﻳﻬﻢ ﺟﺬﻭﺭ

.179ﺭﺃﻳﺖ ﺃﺣﻴﺎﻧًﺎ ﺃﺷﺠﺎﺭًﺍ ﺷﺎﺑّﺔ ﻭﺟﻤﻴﻠﺔ ،ﺗﺼﻞ ﻓﺮﻭﻋﻬﺎ ﺇﻟﻰ ﺍﻟﺴﻤﺎﺀ ﻭﺗﺒﺤﺚ ﺩﺍﺋﻤًﺎ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ،ﻭﺗﺒﺪﻭ ﻭﻛﺄﻧّﻬﺎ ﺃﻏﻨﻴﺔ ﺭﺟﺎﺀ.

ﻭﺭﺃﻳﺘﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ ،ﺑﻌﺪ ﺍﻟﻌﺎﺻﻔﺔ ،ﻫﺎﻭﻳﺔ ،ﻫﺎﻣﺪﺓ .ﻭﻷﻥ ﻟﺪﻳﻬﺎ ﺟﺬﻭﺭ ﻗﻠﻴﻠﺔ ،ﻧﺸﺮﺕ ﻓﺮﻭﻋﻬﺎ ﺩﻭﻥ ﺃﻥ ﺗﺘﺠﺬّﺭ ﻓﻲ ﺍﻷﺭﺽ،

ﻭﺑﺎﻟﺘﺎﻟﻲ ﺍﺳﺘﺴﻠﻤﺖ ﺇﻟﻰ ﻛﻮﺍﺭﺙ ﺍﻟﻄﺒﻴﻌﺔ .ﻟﺬﺍ ﻳﺆﻟﻤﻨﻲ ﺃﻥ ﺃﺭﻯ ﺃﻥ ﺍﻟﺒﻌﺾ ﻳﻘﺘﺮﺡ ﻋﻠﻰ ﺍﻟﺸﺒﻴﺒﺔ ﺑﻨﺎﺀ ﻣﺴﺘﻘﺒﻞ ﺩﻭﻥ ﺟﺬﻭﺭ ،ﻛﻤﺎ

ﻟﻮ ﺃﻥ ﺍﻟﻌﺎﻟﻢ ﺑﺪﺃ ﺍﻵﻥ .ﻷﻧﻪ "ﻣﻦ ﺍﻟﻤﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻨﻤﻮ ﺍﻟﻤﺮﺀ ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﺪﻳﻪ ﺟﺬﻭﺭ ﻗﻮّﻳﺔ ﺗﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺍﻟﻮﻗﻮﻑ ﺑﺜﺒﺎﺕ

ﻭﺗﻌﻠّﻘﻪ ﺑﺎﻷﺭﺽ .ﻣﻦ ﺍﻟﺴﻬﻞ ﺃﻥ ﻧﻀﻴﻊ ﻋﻨﺪﻣﺎ ﻻ ﻧﻤﻠﻚ ﻣﻜﺎﻧًﺎ ﻧﺘﻤﺴّﻚ ﺑﻪ ،ﻧﺜﺒﺖ ﻓﻴﻪ.[98]"

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ﻻ ﺗﺴﻤﺢ ﺑﺄﻥ ﺗُﻘﺘﻠﻊ ﻣﻦ ﺍﻷﺭﺽ

.180ﻫﺬﻩ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﺛﺎﻧﻮﻳﺔ ،ﻭﻳﺒﺪﻭ ﻟﻲ ﻣﻦ ﺍﻟﺠﻴّﺪ ﺗﺨﺼﻴﺺ ﻓﺼﻞ ﻣﻮﺟﺰ ﻟﻬﺎ .ﻷﻥ ﺇﺩﺭﺍﻛﻬﺎ ﻳﺘﻴﺢ ﻟﻨﺎ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻦ ﻓﺮﺡ

ﺍﻟﺸﺒﺎﺏ ﻭ"ﻋﺒﺎﺩﺓ" ﺍﻟﺸﺒﺎﺏ ﺍﻟﺨﺎﻃﺌﺔ ﺍﻟﺘﻲ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﻟﺒﻌﺾ ﻹﻏﻮﺍﺀ ﺍﻟﺸﺒﻴﺒﺔ ﻭﺍﺳﺘﺨﺪﺍﻣﻬﻢ ﻟﺘﺤﻘﻴﻖ ﻏﺎﻳﺎﺗﻬﻢ.

.181ﺗﺄﻣّﻠﻮﺍ ﺑﻬﺬﻩ ﺍﻟﻔﻜﺮﺓ :ﺇﺫﺍ ﻗﺪّﻡ ﺷﺨﺺ ﻣﺎ ﻟﻬﻢ ﺍﻗﺘﺮﺍﺣًﺎ ﻭﻃﻠﺐ ﻣﻨﻬﻢ ﺗﺠﺎﻫﻞ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﻋﺪﻡ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺧﺒﺮﺓ

ﺍﻟﻤﺴﻨﻴﻦ ،ﻭﺍﺣﺘﻘﺎﺭ ﻛﻞّ ﺍﻟﻤﺎﺿﻲ ،ﻭﺍﻟﻨﻈﺮ ﻓﻘﻂ ﻧﺤﻮ ﺍﻟﻤﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ ﻳﻘﺪّﻣﻪ ﻟﻬﻢ ،ﻓﻠﻴﺲ ﻫﺬﺍ ﻃﺮﻳﻘﺔ ﺳﻬﻠﺔ ﻟﺤﺠﺰﻫﻢ ﻋﺒﺮ

ﺍﻗﺘﺮﺍﺣﻪ ﺣﺘﻰ ﻳﻔﻌﻠﻮﺍ ﻓﻘﻂ ﻣﺎ ﻳﻘﻮﻟﻪ ﻟﻬﻢ؟ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻳﺮﻳﺪﻫﻢ ﻓﺎﺭﻏﻴﻦ ﻣﻘﺘﻠﻌﻴﻦ ﻣﻦ ﺟﺬﻭﺭﻫﻢ ،ﻻ ﻳﺜﻘﻮﻥ ﺑﺄﻱّ ﺷﻲﺀ،

ﻛﻲ ﻳﺜﻘﻮﺍ ﻓﻘﻂ ﺑﻮﻋﻮﺩﻩ ﻭﻳﺨﻀﻌﻮﺍ ﻟﺨﻄﻄﻪ .ﻫﻜﺬﺍ ﺗﻌﻤﻞ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎﺕ ﺍﻟﻤﺘﻌﺪّﺩﺓ ﺍﻷﻟﻮﺍﻥ ،ﺍﻟﺘﻲ ﺗﺪﻣّﺮ ﻛﻞّ ﻣﺎ ﻫﻮ ﻣﺨﺘﻠﻒ

ﻭﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﺗﺴﻮﺩ ﺑﺪﻭﻥ ﻣﻌﺎﺭﺿﺔ .ﻟﻬﺬﺍ ﻳﺤﺘﺎﺟﻮﻥ ﺇﻟﻰ ﺷﺒﻴﺒﺔ ﻳﺤﺘﻘﺮﻭﻥ ﺍﻟﺘﺎﺭﻳﺦ ،ﻭﻳﺮﻓﻀﻮﻥ ﺍﻟﻐﻨﻰ ﺍﻟﺮﻭﺣﻲ

ﻭﺍﻟﺒﺸﺮﻱ ﺍﻟﺬﻱ ﻧﻘﻠﺘﻪ ﺍﻷﺟﻴﺎﻝ ،ﻭﻳﺘﺠﺎﻫﻠﻮﻥ ﻛﻞّ ﻣﺎ ﺳﺒﻘﻬﻢ.

.182ﻳﺴﺘﺨﺪﻡ ﺍﻟﻤﺘﻼﻋﺒﻮﻥ ﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ،ﻣﻮﺭﺩًﺍ ﺁﺧﺮ :"ﻋﺒﺎﺩﺓ" ﺍﻟﺸﺒﺎﺏ ،ﻛﻤﺎ ﻟﻮ ﺃﻥ ﻛﻞّ ﺷﻲﺀ ﻏﻴﺮ ﺷﺎﺏّ ﻳﺼﺒﺢ

ﻣﻜﺮﻭﻫًﺎ ﻭﻋﻔﺎ ﻋﻠﻴﻪ ﺍﻟﺰﻣﻦ .ﻳﺼﺒﺢ ﺍﻟﺠﺴﻢ ﺍﻟﺸﺎﺏّ ﺭﻣﺰًﺍ ﻟﻬﺬﻩ "ﺍﻟﻌﺒﺎﺩﺓ" ﺍﻟﺠﺪﻳﺪﺓ ،ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈﻥ ﻛﻞّ ﻣﺎ ﻟﻪ ﻋﻼﻗﺔ ﺑﻬﺬﺍ ﺍﻟﺠﺴﻢ

ﻳﺼﺒﺢ ﺁﻟﻬﺔ ﺯﺍﺋﻔﺔ ﻭﺍﻟﻜﻞّ ﻳﺒﺘﻐﻴﻬﺎ ﺑﻼ ﺣﺪﻭﺩ ،ﻭﻣﺎ ﻫﻮ ﻏﻴﺮ ﺷﺎﺏّ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺑﺎﺯﺩﺭﺍﺀ .ﻟﻜﻨﻪ ﺳﻼﺡ ﻳﻨﺘﻬﻲ ﺑﺈﻫﺎﻧﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻭّﻟًﺎ ،ﻓﻬﻮ

ﻳﻔﺮّﻏﻬﻢ ﻣﻦ ﺍﻟﻘﻴﻢ ﺍﻟﺤﻘﻴﻘﻴﺔ ،ﻭﻳﺴﺘﺨﺪﻣﻬﻢ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻣﺰﺍﻳﺎ ﺷﺨﺼﻴﺔ ﺃﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ ﺃﻭ ﺳﻴﺎﺳﻴﺔ.

.183ﺃﻳﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻷﻋﺰﺍﺀ ،ﻻ ﺗﺴﻤﺤﻮﺍ ﺑﺎﻥ ﻳﺴﺘﺨﺪﻣﻮﺍ ﺷﺒﺎﺑﻜﻢ ﻟﺘﻌﺰﻳﺰ ﺣﻴﺎﺓ ﺳﻄﺤﻴﺔ ،ﺗﺨﻠﻂ ﺑﻴﻦ ﺍﻟﺠﻤﺎﻝ ﻭﺍﻟﻤﻈﻬﺮ .ﺑﻞ

ﺍﻋﺮﻓﻮﺍ ﻛﻴﻒ ﺗﻜﺘﺸﻔﻮﻥ ﺃﻥ ﻫﻨﺎﻙ ﺟﻤﺎﻟًﺎ ﻓﻲ ﺍﻟﻌﺎﻣﻞ ﺍﻟﺬﻱ ﻳﻌﻮﺩ ﺇﻟﻰ ﺍﻟﻤﻨﺰﻝ ﻗﺬﺭًﺍ ﻭﺩﻭﻥ ﺗﺮﺗﻴﺐ ،ﻭﻟﻜﻦ ﺑﻔﺮﺡٍ ﻷﻧﻪ ﻛﺴﺐ ﺍﻟﺨﺒﺰ

ﻷﺑﻨﺎﺋﻪ؛ ﺃﻥ ﻫﻨﺎﻙ ﺟﻤﺎﻻ ﻏﻴﺮ ﻋﺎﺩﻱ ﻓﻲ ﺷﺮﻛﺔ ﺍﻟﻌﺎﺋﻠﺔ ﺍﻟﻤﺠﺘﻤﻌﺔ ﺣﻮﻝ ﺍﻟﻄﺎﻭﻟﺔ ﻭﻓﻲ ﺍﻟﺨﺒﺰ ﺍﻟﺬﻱ ﻳﺘﻘﺎﺳﻤﻮﻧﻪ ﺑﺴﺨﺎﺀ ،ﺣﺘﻰ

ﻟﻮ ﻛﺎﻥ ﺍﻟﻄﻌﺎﻡ ﻓﻘﻴﺮًﺍ ﻟﻠﻐﺎﻳﺔ .ﻫﻨﺎﻙ ﺟﻤﺎﻝ ﻓﻲ ﺍﻟﺰﻭﺟﺔ ﺍﻟﻤﺴﻨﺔ ﺍﻟﺘﻲ ﺗﻮﺍﺻﻞ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺰﻭﺟﻬﺎ ﺍﻟﻤﺮﻳﺾ ﺃﺑﻌﺪ ﻣﻤﺎ ﺗﺴﻤﺢ ﻟﻬﺎ

ﻗﻮﺗﻬﺎ ﺃﻭ ﺻﺤﺘﻬﺎ؛ ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺷﻬﺮ ﺍﻟﻌﺴﻞ ﻗﺪ ﺻﺎﺭ ﺑﻌﻴﺪﺍ ،ﺇﻻّ ﺃﻥ ﻫﻨﺎﻙ ﺟﻤﺎﻻ ﻓﻲ ﺇﺧﻼﺹ ﺍﻷﺯﻭﺍﺝ ﺍﻟﺬﻳﻦ ﻳﺤﺒّﻮﻥ

ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﻓﻲ ﺧﺮﻳﻒ ﺍﻟﺤﻴﺎﺓ ،ﻓﻲ ﻫﺆﻻﺀ ﺍﻟﻤﺴﻨﻴﻦ ﺍﻟﺬﻳﻦ ﻳﻤﺸﻮﻥ ﻳﺪًﺍ ﺑﻴﺪ .ﻭﻫﻨﺎﻙ ﺟﻤﺎﻝ ﻳﺘﺠﺎﻭﺯ ﺍﻟﻤﻈﻬﺮ ﺃﻭ ﺟﻤﺎﻝ

ﺍﻟﻤﻮﺿﺔ ،ﻓﻲ ﻛﻞّ ﺍﻣﺮﺃﺓ ﻭﻛﻞّ ﺭﺟﻞ ﻳﻌﻴﺸﺎﻥ ﺩﻋﻮﺗﻬﻤﺎ ﺍﻟﺨﺎﺻﺔ ﺑﻤﺤﺒﺔ ،ﻓﻲ ﺧﺪﻣﺔ ﺍﻟﺠﻤﺎﻋﺔ ﺑﻌﻴﺪﺍ ﻋﻦ ﺃﻳﺔ ﻣﺼﻠﺤﺔ ﺷﺨﺼﻴﺔ،

ﺃﻭ ﺧﺪﻣﺔ ﺍﻟﺒﻠﺪ؛ ﻓﻲ ﺍﻟﻌﻤﻞ ﺍﻟﺴﺨﻲ ﻣﻦ ﺃﺟﻞ ﺳﻌﺎﺩﺓ ﺍﻷﺳﺮﺓ ،ﻋﺎﻣﻠﻴﻦ ﺑﺠﻬﺪ ﻣﺠﻬﻮﻝ ﻭﻣﺠﺎﻧﻲ ﻻﺳﺘﻌﺎﺩﺓ ﺍﻟﺼﺪﺍﻗﺔ

ﺍﻻﺟﺘﻤﺎﻋﻴﺔ .ﺇﻥ ﺍﻛﺘﺸﺎﻑ ﻫﺬﺍ ﺍﻟﺠﻤﺎﻝ ﻭﺇﻇﻬﺎﺭﻩ ﻭﺗﺴﻠﻴﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻴﻪ ،ﻭﺍﻟﺬﻱ ﻳﺬﻛّﺮﻧﺎ ﺑﺠﻤﺎﻝ ﺍﻟﻤﺴﻴﺢ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ،ﻳﻌﻨﻲ

ﺇﺭﺳﺎﺀ ﺃﺳﺲ ﺍﻟﺘﻀﺎﻣﻦ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺤﻘﻴﻘﻲ ﻭﺛﻘﺎﻓﺔ ﺍﻟﻠﻘﺎﺀ.

.184ﻭﻳﺘﻢّ ﺍﻟﻴﻮﻡ ،ﺗﺰﺍﻣﻨًﺎ ﻣﻊ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ "ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺨﺎﻃﺌﺔ" ﻟﻠﺸﺒﺎﺏ ﻭﻟﻠﻤﻈﻬﺮ ،ﺍﻟﺘﺮﻭﻳﺞ ﻟﺮﻭﺣﺎﻧﻴﺔ ﺑﺪﻭﻥ ﺍﻟﻠﻪ ،ﻭﻣﺤﺒﺔ

ﺑﺪﻭﻥ ﺟﻤﺎﻋﺔ ﻭﺑﺪﻭﻥ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺬﻳﻦ ﻳﻌﺎﻧﻮﻥ ،ﻭﺧﻮﻑ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻟﺬﻳﻦ ﻳﻌﺘﺒﺮﻭﻥ ﻭﻛﺄﻧﻬﻢ ﺃﺷﺨﺎﺹ ﺧﻄﻴﺮﻭﻥ ،ﻭﺳﻠﺴﻠﺔ ﻣﻦ

ﺍﻟﻌﺮﻭﺽ ﺍﻟﺘﻲ ﺗﺤﺎﻭﻝ ﺃﻥ ﺗﺠﻌﻠﻜﻢ ﺗﺆﻣﻨﻮﻥ ﺑﻤﺴﺘﻘﺒﻞ ﺷﺒﻴﻪ ﺑﺎﻟﺠﻨّﺔ ﻭﺍﻟﺬﻱ ﻳﺘﺄﺟّﻞ ﺇﻟﻰ ﻭﻗﺖ ﻻﺣﻖ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ .ﻻ ﺃﺭﻳﺪ ﺃﻥ

ﺃﻗﺘﺮﺡ ﻋﻠﻴﻜﻢ ﺫﻟﻚ ،ﻭﺃﻭﺩ ّﺑﻜﻞ ﻣﺤﺒّﺘﻲ ،ﺃﻥ ﺃﺣﺬّﺭﻛﻢ ﻣﻦ ﺃﻥ ﺗﻬﻴﻤﻦ ﻋﻠﻴﻜﻢ ﻫﺬﻩ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺍﻟﺘﻲ ﻟﻦ ﺗﻌﻴﺪ ﺷﺒﺎﺑﻜﻢ ،ﺑﻞ

ﺳﻮﻑ ﺗﺤﻮّﻟﻜﻢ ﺇﻟﻰ ﻋﺒﻴﺪ .ﺃﻗﺘﺮﺡ ﻋﻠﻴﻜﻢ ﻃﺮﻳﻘًﺎ ﺃﺧﺮﻯ ،ﻣﺼﻨﻮﻋﺔ ﻣﻦ ﺍﻟﺤﺮﻳﺔ ،ﻭﺍﻟﺤﻤﺎﺱ ،ﻭﺍﻹﺑﺪﺍﻉ ،ﻭﺍﻵﻓﺎﻕ ﺍﻟﺠﺪﻳﺪﺓ ،ﻭﻟﻜﻦ

ﻣﻊ ﺍﻟﺤﺮﺹ ،ﻓﻲ ﺍﻟﻮﻗﺖ ﻋﻴﻨﻪ ،ﻋﻠﻰ ﺍﻻﻋﺘﻨﺎﺀ ﺑﺎﻟﺠﺬﻭﺭ ،ﺍﻟﺘﻲ ﺗﻐﺬّﻱ ﻭﺗﺪﻋﻢ.

.185ﻓﻲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ،ﺃﻭﺩّ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ "ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺁﺑﺎﺀ ﺍﻟﺴﻴﻨﻮﺩﺱ ﺍﻵﺗﻴﻦ ﻣﻦ ﺍﻟﺴﻴﺎﻗﺎﺕ ﻏﻴﺮ ﺍﻟﻐﺮﺑﻴﺔ ﻳﺸﻴﺮﻭﻥ ﺇﻟﻰ

ﺃﻥ ﺍﻟﻌﻮﻟﻤﺔ ﻓﻲ ﺑﻠﺪﺍﻧﻬﻢ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﺃﺷﻜﺎﻝ ﺣﻘﻴﻘﻴﺔ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﺜﻘﺎﻓﻲ ،ﺍﻟﺘﻲ ﺗﻘﺘﻠﻊ ﺍﻟﺸﺒﻴﺒﺔ ﻣﻦ ﺍﻻﻧﺘﻤﺎﺀ ﺇﻟﻰ ﺍﻟﺤﻘﺎﺋﻖ

ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺨﺎﺻّﺔ ﺑﻬﻢ .ﻓﻤﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﺗﻠﺘﺰﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺑﻤﺮﺍﻓﻘﺘﻬﻢ ﻓﻲ ﻫﺬﻩ ﺍﻟﺨﻄﻮﺓ ﺩﻭﻥ ﺃﻥ ﻳﻔﻘﺪﻭﺍ ﺃﺛﻤﻦ

ﺳﻤﺎﺕ ﻫﻮﻳّﺘﻬﻢ ﺍﻟﺨﺎﺻﺔ.[99]"

.186ﻧﺮﻯ ﺍﻟﻴﻮﻡ ﻣﻴﻠًﺎ ﺇﻟﻰ "ﺗﺠﺎﻧﺲ" ﺍﻟﺸﺒﻴﺒﺔ ،ﻭﺇﻟﻰ ﺇﻟﻐﺎﺀ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﺨﺎﺻّﺔ ﺑﺒﻠﺪ ﻣﻨﺸﺌﻬﻢ ،ﻭﺇﻟﻰ ﺗﺤﻮﻳﻠﻬﻢ ﺇﻟﻰ ﻛﺎﺋﻨﺎﺕ

ﻗﺎﺑﻠﺔ ﻟﻠﺘﻼﻋﺐ ،ﻣﺼﻨﻮﻋﺔ ﻓﻲ ﺳﻠﺴﻠﺔ .ﻭﻳﻨﺘﺞ ﻋﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﺗﺪﻣﻴﺮ ﺛﻘﺎﻓﻲ ،ﻭﻫﻮ ﺃﻣﺮ ﺧﻄﻴﺮ ﻟﻠﻐﺎﻳﺔ ،ﺗﻌﺎﺩﻝ ﺧﻄﻮﺭﺗﻪ ﺧﻄﻮﺭﺓ

ﺍﻧﻘﺮﺍﺽ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺤﻴﻮﺍﻧﻴﺔ ﻭﺍﻟﻨﺒﺎﺗﻴﺔ .[100]ﻟﺬﻟﻚ ،ﻭﻓﻲ ﺭﺳﺎﻟﺔ ﻣﻮﺟﻬﺔ ﺇﻟﻰ ﺷﺒﻴﺒﺔ ﺍﻟﺴﻜﺎﻥ ﺍﻷﺻﻠﻴﻴﻦ ﺍﻟﻤﺠﺘﻤﻌﻴﻦ ﻓﻲ ﺑﻨﻤﺎ،

ﺣﺜﺜﺘﻬﻢ ﻋﻠﻰ "ﺗﻮﻟّﻲ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﺠﺬﻭﺭ ،ﻷﻥ ﺍﻟﻘﻮّﺓ ﺍﻟﺘﻲ ﺳﺘﺠﻌﻠﻬﻢ ﻳﻨﻤﻮﻥ ﻭﻳﺰﺩﻫﺮﻭﻥ ﻭﻳﺜﻤﺮﻭﻥ ﺇﻧﻤﺎ ﺗﺄﺗﻲ ﻣﻦ ﺍﻟﺠﺬﻭﺭ.[101]"

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ﻋﻼﻗﺘﻚ ﺑﺎﻟﻤﺴﻨﻴﻦ

.187ﻟﻘﺪ ﺗﻢّ ﺍﻟﺘﺄﻛﻴﺪ ﻓﻲ ﺍﻟﺴﻴﻨﻮﺩﺱ ،ﺃﻥ "ﺍﻟﺸﺒﻴﺒﺔ ﻳﺘّﺠﻬﻮﻥ ﻧﺤﻮ ﺍﻟﻤﺴﺘﻘﺒﻞ ﻭﻳﻮﺍﺟﻬﻮﻥ ﺍﻟﺤﻴﺎﺓ ﺑﻘﻮّﺓ ﻭﺣﻴﻮﻳّﺔ .ﻭﻟﻜﻨﻬﻢ [...]

ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻳﻤﻴﻠﻮﻥ ﺇﻟﻰ ﺇﻋﻄﺎﺀ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡ ﻟﺬﺍﻛﺮﺓ ﺍﻟﻤﺎﺿﻲ ﺍﻟﺬﻱ ﻳﺄﺗﻮﻥ ﻣﻨﻪ ،ﻭﻻ ﺳﻴّﻤﺎ ﺍﻟﻬﺒﺎﺕ ﺍﻟﻌﺪﻳﺪﺓ

ﺍﻟﺘﻲ ﻧﻘﻠﻬﺎ ﺇﻟﻴﻬﻢ ﺁﺑﺎﺅﻫﻢ ﻭﺃﺟﺪﺍﺩﻫﻢ ،ﻭﻟﻠﺨﻠﻔﻴﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻪ .ﺇﻥ ﻣﺴﺎﻋﺪﺓ ﺍﻟﺸﺒﻴﺒﺔ ﻋﻠﻰ ﺍﻛﺘﺸﺎﻑ

ﻏﻨﻰ ﺍﻟﻤﺎﺿﻲ ﺍﻟﺤﻲ ،ّﺍﻟﺬﻱ ﻳﺬﻛﺮﻭﻧﻪ ﻭﻳﺴﺘﺨﺪﻣﻮﻧﻪ ﻓﻲ ﻗﺮﺍﺭﺍﺗﻬﻢ ﻭﺇﻣﻜﺎﻧﻴﺎﺗﻬﻢ ،ﻫﻮ ﻓﻌﻞ ﻣﺤﺒّﺔ ﺣﻘﻴﻘﻲ ﺗﺠﺎﻫﻬﻢ ،ﻣﻦ ﺃﺟﻞ

ﻧﻤﻮّﻫﻢ ﻭﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻟﺘﻲ ﻳﺘﻌﻴّﻦ ﻋﻠﻴﻬﻢ ﺍﺗّﺨﺎﺫﻫﺎ.[102]"

.188ﺗﻮﺻﻲ ﻛﻠﻤﺔ ﺍﻟﻠﻪ ﺑﻌﺪﻡ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻤﺴﻨّﻴﻦ ،ﻣﻦ ﺃﺟﻞ ﺟﻨﻲ ﺧﺒﺮﺍﺗﻬﻢ :"ﻗﻒْ ﻓﻲ ﺟَﻤﺎﻋَﺔِ ﺍﻟﺸﻴﻮﺥ ﻭﺇِﻥ ﻛﺎﻥ ﻫُﻨﺎﻙَ

ﺣَﻜﻴﻢ ﻓﻼﺯِﻣْﻪ ...][ﻭﺇِﻥ ﺭَﺃَﻳﺖَ ﻋﺎﻗِﻼً ﻓﺎْﺑﺘَﻜِﺮْ ﺇِﻟَﻴﻪ ﻭﻟﺘﺤُﻚَّ ﻗَﺪَﻣﻚ ﺩَﺭَﺝ ﺑﺎﺑِﻪ" )ﻳﺶ .(36 .34 ،6ﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ،ﻓﺈﻥ ﺍﻟﺴﻨﻮﺍﺕ

ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﺘﻲ ﻋﺎﺷﻮﻫﺎ ،ﻭﻛﻞّ ﻣﺎ ﺣﺪﺙ ﻓﻲ ﺣﻴﺎﺗﻬﻢ ،ﻳﺠﺐ ﺃﻥ ﻳﺪﻓﻌﻜﻢ ﺇﻟﻰ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﻢ ﺑﺎﺣﺘﺮﺍﻡ :"ﻗﻤﻘُﺪَّﺍﻡَ ﺍﻷَﺷﻴَﺐ" )ﺃﺡ ،19

.(32ﻷﻥ "ﻓَﺨﺮ ﺍﻟﺸﺒﺎﻥِ ﻗﻮُّﺗﻬﻢ ﻭﺑَﻬﺎﺀ ﺍﻟﺸُّﻴﻮﺥِ ﺍﻟﻤَﺸﻴﺐ" )ﻣﺜﻞ .(29 ،20

.189ﻳﻄﻠﺐ ﻣﻨّﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪّﺱ :"ﺇِﺳﻤﻊ ﻷًﺑﻴﻚَ ﺍﻟَّﺬﻱ ﻭَﻟَﺪَﻙَ ﻭﻻ ﺗﺴﺘَﻬِﻦْ ﺑِﺄُﻣِّﻚَ ﺇِﺫﺍ ﺷﺎﺧَﺖ" )ﻣﺜﻞ .(22 ،23ﻭﺻﻴﺔ ﺗﻜﺮﻳﻢ

ﺍﻷﺏ ﻭﺍﻷﻡ "ﺗِﻠﻚَ ﺃُﻭﻟﻰ ﻭَﺻِﻴَّﺔٍ ﻳَﺮﺗَﺒِﻂُ ﺑِﻬﺎ ﻭَﻋْﺪٌ" )ﺃﻑ ،2 ،6ﺭﺍ .ﺧﺮ ،12 ،20ﺗﺚ 16 ،5؛ ﺃﺡ ،(3 ،19ﻭﺍﻟﻮﻋﺪ ﻫﻮ :"ﻟِﺘَﻨﺎﻝَ

ﺍﻟﺴَّﻌﺎﺩﺓ ﻭﻳَﻄﻮﻝَ ﻋُﻤﺮُﻙَ ﻓﻲ ﺍﻷَﺭْﺽ" )ﺃﻑ .(3 ،6

.190ﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﺃﻧﻪ ﻳﺠﺐ ﺃﻥ ﺗﻮﺍﻓﻖ ﻋﻠﻰ ﻛﻞّ ﻣﺎ ﻳﻘﻮﻟﻮﻧﻪ ،ﺃﻭ ﺃﻧﻪ ﻳﺠﺐ ﺍﻟﻤﻮﺍﻓﻘﺔ ﻋﻠﻰ ﺟﻤﻴﻊ ﺗﺼﺮّﻓﺎﺗﻬﻢ .ﻟﻜﻦ ﻳﺠﺐ ﺃﻥ

ﻳﻜﻮﻥ ﻟﺪﻯ ﺍﻟﺸﺎﺏّ ﺩﺍﺋﻤًﺎ ﺭﻭﺡ ﻧﻘﺪﻳﺔ .ﻟﻘﺪ ﺃﻭﺻﻰ ﺍﻟﻘﺪّﻳﺲ ﺑﺎﺳﻴﻠﻴﻮﺱ ﺍﻟﻜﺒﻴﺮ ﺍﻟﺸﺒﻴﺒﺔ ،ﻣﺸﻴﺮًﺍ ﺇﻟﻰ ﺍﻟﻜﺘّﺎﺏ ﺍﻟﻴﻮﻧﺎﻥ ﺍﻟﻘﺪﻣﺎﺀ،

ﺑﺄﻥ ﻳﻘﺪّﺭﻭﻫﻢ ،ﻭﺃﻻّ ﻳﻘﺒﻠﻮﺍ ﻣﻦ ﺗﻌﻠﻴﻤﻬﻢ ﺇﻻّ ﻣﺎ ﻫﻮ ﻣﻔﻴﺪ ﻟﻬﻢ .[103]ﻳﻌﻨﻲ ﺑﺒﺴﺎﻃﺔ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﻣﻨﻔﺘﺤﻴﻦ ﻋﻠﻰ ﺍﻛﺘﺴﺎﺏ ﺣﻜﻤﺔ

ﺗﻨﺘﻘﻞ ﻣﻦ ﺟﻴﻞ ﺇﻟﻰ ﺟﻴﻞ ،ﻭﻗﺪ ﺗﺘﻌﺎﻳﺶ ﻣﻊ ﺑﻌﺾ ﺍﻟﺒﺆﺱ ﺍﻟﺒﺸﺮﻱ ،ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﺪﻳﻬﺎ ﺃﻱ ﺳﺒﺐ ﻟﺘﺨﺘﻔﻲ ﺇﺯﺍﺀ ﺟﺪﻳﺪ

ﺍﻻﺳﺘﻬﻼﻙ ﻭﺍﻟﺴﻮﻕ.

.191ﺇﻥ ﺍﻟﻘﻄﻴﻌﺔ ﺑﻴﻦ ﺍﻷﺟﻴﺎﻝ ﻟﻢ ﺗﻜﻦ ﻳﻮﻣًﺎ ﻣﻔﻴﺪﺓ ﻭﻟﻦ ﺗﻔﻴﺪ ﺃﺑﺪًﺍ .ﺇﻧﻤﺎ ﻫﻲ ﺑﻤﺜﺎﺑﺔ ﺻﻔّﺎﺭﺍﺕ ﺇﻧﺬﺍﺭ ﻟﻤﺴﺘﻘﺒﻞ ﺩﻭﻥ ﺟﺬﻭﺭ،

ﻭﺑﺪﻭﻥ ﺗﺠﺬّﺭ؛ ﺑﻞ ﻛﺬﺑﺔ ﺗﺮﻳﺪﻙ ﺃﻥ ﺗﺼﺪّﻕ ﺃﻥ ﻭﺣﺪﻩ ﺍﻟﺠﺪﻳﺪ ﻫﻮ ﺟﻴّﺪ ﻭﺟﻤﻴﻞ .ﻓﻮﺟﻮﺩ ﻋﻼﻗﺎﺕ ﺑﻴﻦ ﺍﻷﺟﻴﺎﻝ ﻳﻌﻨﻲ ﺃﻥ

ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﺗﻤﺘﻠﻚ ﺫﺍﻛﺮﺓ ﺟﻤﺎﻋﻴﺔ ،ﻷﻥ ﻛﻞّ ﺟﻴﻞ ﻳﺴﺘﺮﺟﻊ ﺗﻌﺎﻟﻴﻢ ﺍﻷﺳﻼﻑ ،ﻭﻳﺘﺮﻙ ﺑﺎﻟﺘﺎﻟﻲ ﺇﺭﺛًﺎ ﻟﺨﻠﻔﺎﺋﻪ .ﻭﻫﺬﺍ ﻳﺸﻜّﻞ ﺃﻃﺮًﺍ

ﻣﺮﺟﻌﻴﺔ ﺗﺪﻋﻢ ﺑﻘﻮّﺓ ﻣﺠﺘﻤﻌًﺎ ﺟﺪﻳﺪًﺍ .ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻤﺜﻞ :"ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﺸﺎﺏّ ﺍﻟﻤﻌﺮﻓﺔ ﻭﻟﻠﻤﺴﻦّ ﺍﻟﻘﺪﺭﺓ ،ﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﻦ ﺃﻣﺮ ﻻ

ﻳﻤﻜﻦ ﺗﺤﻘﻴﻘﻪ."

ﺃﺣﻼﻡ ﻭﺭﺅﻯ

.192ﻧﺠﺪ ﻓﻲ ﻧﺒﻮﺓ ﻳﻮﺋﻴﻞ ،ﺇﻋﻼﻧًﺎ ﻳﺴﻤﺢ ﻟﻨﺎ ﺑﻔﻬﻢ ﺫﻟﻚ ﺑﻄﺮﻳﻘﺔ ﺟﻤﻴﻠﺔ ﺟﺪًﺍ .ﻳﻘﻮﻝ :"ﺳَﻴَﻜﻮﻥُ ...ﺃَﻧِّﻲ ﺃُﻓﻴﺾُ ﻣِﻦ ﺭﻭﺣﻲ

ﻋﻠﻰ ﻛُﻞِّ ﺑَﺸَﺮ ﻓﻴﺘَﻨَﺒَّﺄُ ﺑَﻨﻮﻛﻢ ﻭﺑَﻨﺎﺗُﻜﻢ ﻭَﻳَﺮﻯ ﺷُﺒَّﺎﻧُﻜﻢ ﺭُﺅًﻯ ﻭﻳَﺤﻠُﻢُ ﺷُﻴﻮﺧُﻜﻢ ﺃَﺣْﻼﻣًﺎ" )ﻳﺆ ١ ،٣؛ ﺭﺍ .ﺭﺳﻞ .(١٧ ،٢ﺇﺫﺍ ﺍﻧﻔﺘﺢ

ﺍﻟﺼﻐﺎﺭ ﻭﺍﻟﻜﺒﺎﺭ ﻋﻠﻰ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ،ﻓﺴﻮﻑ ﻳﺸﻜﻞ ﻛﻼﻫﻤﺎ ﻣﺰﻳﺠًﺎ ﺭﺍﺋﻌًﺎ .ﺍﻟﻜﺒﺎﺭ ﻳﺤﻠﻤﻮﻥ ﻭﺍﻟﺸﺒﻴﺒﺔ ﻳﺮﻭﻥ ﺭﺅﻯ .ﻓﺒﺄﻱ ﻃﺮﻳﻘﺔ

ﻳﺘﻜﺎﻣﻞ ﺍﻷﻣﺮﺍﻥ ﻣﻌًﺎ؟

.193ﻟﺪﻯ ﺍﻟﻤﺴﻨّﻴﻦ ﺃﺣﻼﻡ ﻣﺒﻨﻴّﺔ ﻋﻠﻰ ﺍﻟﺬﻛﺮﻳﺎﺕ ،ﻣﻊ ﺻﻮﺭ ﻷﺷﻴﺎﺀ ﻛﺜﻴﺮﺓ ﻋﺎﺷﻮﻫﺎ ،ﺗﺤﻤﻞ ﻋﻼﻣﺔ ﺍﻟﺨﺒﺮﺓ ﻭﺍﻟﺴﻨﻮﺍﺕ .ﺇﺫﺍ

ﺗﺠﺬّﺭ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﺃﺣﻼﻡ ﺍﻟﻤﺴﻨّﻴﻦ ﻳﻤﻜﻨﻬﻢ ﺭﺅﻳﺔ ﺍﻟﻤﺴﺘﻘﺒﻞ ،ﻳﻤﻜﻨﻬﻢ ﺭﺅﻳﺔ ﺭﺅﻯ ﺗﻔﺘﺢ ﻟﻬﻢ ﺍﻷﻓﻖ ﻭﺗﺮﻳﻬﻢ ﻃﺮﻗًﺎ ﺟﺪﻳﺪﺓ .ﻟﻜﻦ

ﺇﺫﺍ ﻟﻢ ﻳﺤﻠﻢ ﺍﻟﻤﺴﻨّﻮﻥ ،ﻓﻠﻦ ﻳﺘﻤﻜّﻦ ﺍﻟﺸﺒﻴﺒﺔ ﻣﻦ ﺭﺅﻳﺔ ﺍﻷﻓﻖ ﺑﻮﺿﻮﺡ.

.194ﻣﻦ ﺍﻟﺠﻴّﺪ ﺃﻥ ﻧﺠﺪ ﺑﻴﻦ ﻣﺎ ﺣﻔﻈﻪ ﺁﺑﺎﺅﻧﺎ ،ﺑﻌﺾ ﺍﻟﺬﻛﺮﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺴﻤﺢ ﻟﻨﺎ ﺃﻥ ﻧﺘﺨﻴّﻞ ﻣﺎ ﻛﺎﻥ ﻳﺤﻠﻢ ﺑﻪ ﻟﻨﺎ ﺃﺟﺪﺍﺩﻧﺎ

ﻭﺟﺪﺍﺗﻨﺎ .ﻟﻘﺪ ﻧﺎﻝ ﻛﻞّ ﺇﻧﺴﺎﻥ ﻣﻦ ﺃﺟﺪﺍﺩﻩ ،ﺣﺘﻰ ﻗﺒﻞ ﺃﻥ ﻳﻮﻟﺪ ،ﻛﻬﺪﻳﺔ ،ﺑﺮﻛﺔ ﺣﻠﻢ ﻣﻠﻲﺀ ﺑﺎﻟﺤﺐّ ﻭﺍﻟﺮﺟﺎﺀ :ﺣﻠﻢ ﺣﻴﺎﺓ ﺃﻓﻀﻞ ﻟﻪ.

ﻭﺇﻥ ﻟﻢ ﻳﺘﻠﻖ ﻫﺬﺍ ﺍﻟﺤﻠﻢ ﻣﻦ ﺃﺣﺪ ﺃﺟﺪﺍﺩﻩ ،ﻓﻤﻦ ﺍﻟﻤﺆﻛّﺪ ﺃﻥ ﺃﺣﺪ ﺃﺟﺪﺍﺩ ﺁﺑﺎﺋﻪ ﻛﺎﻥ ﻳﺤﻠﻢ ﺑﻪ ﻭﻛﺎﻥ ﺳﻌﻴﺪًﺍ ﻟﻪ ،ﻣﺘﺄﻣّﻼ ﺑﺄﺑﻨﺎﺋﻪ ﻓﻲ

ﺍﻟﻤﻬﺪ ﻭﻣﻦ ﺛﻢ ﺑﺄﺣﻔﺎﺩﻩ .ﺍﻟﺤﻠﻢ ﺍﻷﻭّﻝ ،ﺣﻠﻢ ﺍﻟﻠﻪ ﺃﺑﻴﻨﺎ ﺍﻟﺨﻼّﻕ ،ﻓﻬﻮ ﻳﺴﺒﻖ ﻭﻳﺮﺍﻓﻖ ﺣﻴﺎﺓ ﺟﻤﻴﻊ ﺃﺑﻨﺎﺋﻪ .ﺇﻥ ﺫﻛﺮﻯ ﻫﺬﻩ ﺍﻟﺒﺮﻛﺔ،

ﺍﻟﺘﻲ ﺗﻤﺘﺪّ ﻣﻦ ﺟﻴﻞ ﺇﻟﻰ ﺟﻴﻞ ،ﻫﻲ ﻣﻴﺮﺍﺙ ﺛﻤﻴﻦ ﻳﺠﺐ ﺃﻥ ﻧﻌﺮﻑ ﻛﻴﻒ ﻧﺒﻘﻴﻪ ﺣﻴًّﺎ ﻛﻲ ﻧﺘﻤﻜّﻦ ﻣﻦ ﻧﻘﻠﻪ ﻧﺤﻦ ﺃﻳﻀًﺎ.

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.195ﻟﺬﺍ ﻓﻤﻦ ﺍﻟﺠﻴّﺪ ﺃﻥ ﻧﺪﻉ ﺍﻟﻤﺴﻨّﻴﻦ ﻳﻘﺪﻣﻮﻥ ﺭﻭﺍﻳﺎﺕ ﻃﻮﻳﻠﺔ ،ﺗﺒﺪﻭ ﺃﺣﻴﺎﻧًﺎ ﺃﺳﻄﻮﺭﻳﺔ ،ﺧﻴﺎﻟﻴﺔ -ﺇﻧﻬﺎ ﺃﺣﻼﻡ ﺍﻟﻤﺴﻨﻴﻦ-

ﻟﻜﻨﻬﺎ ﻏﺎﻟﺒًﺎ ﻣﺎ ﺗﻜﻮﻥ ﻣﻠﻴﺌﺔ ﺑﺘﺠﺮﺑﺔ ﻏﻨﻴﺔ ،ﻭﺭﻣﻮﺯ ﺑﻠﻴﻐﺔ ،ﻭﺭﺳﺎﺋﻞ ﻣﺨﻔﻴﺔ .ﺗﺘﻄﻠّﺐ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﻗﺘًﺎ ،ﻧﻌﻄﻴﻪ ﻣﺠّﺎﻧﺎ ﻟﻺﺻﻐﺎﺀ

ﻭﻟﻠﺘﻔﺴﻴﺮ ﺑﺼﺒﺮ ،ﻷﻧﻬﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﻭﻟﻮﺝ ﻋﺎﻟﻢ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻘﺼﻴﺮﺓ ﻟﻮﺳﺎﺋﻞ ﺍﻟﺘﻮﺍﺻﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ .ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﺒﻞ ﺃﻥ ﻛﻞّ ﺍﻟﺤﻜﻤﺔ

ﺍﻟﺘﻲ ﻧﺤﺘﺎﺟﻬﺎ ﻟﺤﻴﺎﺗﻨﺎ ﻻ ﻳﻤﻜﻦ ﺣﺼﺮﻫﺎ ﻓﻲ ﺍﻟﺤﺪﻭﺩ ﺍﻟﺘﻲ ﺗﻔﺮﺿﻬﺎ ﻣﻮﺍﺭﺩ ﺍﻻﺗّﺼﺎﻻﺕ ﺍﻟﺤﺎﻟﻴّﺔ.

.196ﻟﻘﺪ ﺃﻋﺮﺑﺖ ﻓﻲ ﻛﺘﺎﺏ "ﺣﻜﻤﺔ ﺍﻟﺴﻨﻴﻦ ،[104]"ﻋﻦ ﺑﻌﺾ ﺍﻟﺘﻤﻨﻴﺎﺕ ﻓﻲ ﺷﻜﻞ ﺃﺳﺌﻠﺔ ."ﻣﺎﺫﺍ ﺃﺳﺄﻝ ﺍﻟﻤﺴﻨﻴﻦ ،ﻭﺃﻧﺎ

ﺃﻋﺪّ ﻧﻔﺴﻲ ﻣﻦ ﺑﻴﻨﻬﻢ؟ ﺃﺳﺄﻝ ﺃﻥ ﻧﻜﻮﻥ ﺣﺮّﺍﺱ ﺍﻟﺬﺍﻛﺮﺓ .ﺃﻳﻬﺎ ﺍﻷﺟﺪﺍﺩ ﻭﺍﻟﺠﺪﺍﺕ ﻧﺤﺘﺎﺝ ﻷﻥ ﻧﺸﻜّﻞ ﺟﻮﻗﺔ .ﺃﺗﺼﻮّﺭ ﺍﻟﻤﺴﻨﻴﻦ

ﻛﺠﻮﻗﺔ ﺩﺍﺋﻤﺔ ﻟﻤﻼﺫ ﺭﻭﺣﻲّ ﻣﻬﻢ ،ﺣﻴﺚ ﺗﺪﻋﻢُ ﺻﻼﺓُ ﺍﻟﺘﺸﻔّﻊ ﻭﺗﺮﺍﺗﻴﻞُ ﺍﻟﺤﻤﺪ ﺍﻟﻤﺠﺘﻤﻊَ ﺑﺄﻛﻤﻠﻪ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﻭﻳﻜﺎﻓﺢ ﻓﻲ

ﻣﺠﺎﻻﺕ ﺍﻟﺤﻴﺎﺓ .[105]"ﻣﻦ ﺍﻟﺠﻤﻴﻞ ﺃﻥ ﻳﺴﺒّﺢ "ﺍﻟﺸﺒﺎﻥُ ﻭﺍﻟﻌَﺬﺍﺭﻯ ﻭﺍﻟﺸُّﻴﻮﺥُ ﻭﺍﻷَﺣْﺪﺍﺙ [...]ﺍْﺳﻢَ ﺍﻟﺮَّﺏِّ" )ﻣﺰ .(13 -12 ،148

.197ﻣﺎﺫﺍ ﻳﻤﻜﻦ ﺃﻥ ﻧﻌﻄﻴﻬﻢ ﻧﺤﻦ ﺍﻟﻤﺴﻨّﻴﻦ؟ "ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺬﻛّﺮ ﺷﺒﻴﺒﺔ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﻣﺰﻳﺠﻬﻢ ﺍﻟﺨﺎﺹ ﻣﻦ

ﺍﻟﻄﻤﻮﺣﺎﺕ ﺍﻟﺒﻄﻮﻟﻴﺔ ﻭﻣﻦ ﻋﺪﻡ ﺍﻷﻣﺎﻥ ،ﺑﺄﻥ ﺣﻴﺎﺓ ﺩﻭﻥ ﻣﺤﺒّﺔ ﻫﻲ ﺣﻴﺎﺓ ﻏﻴﺮ ﻣﺜﻤﺮﺓ .[106]"ﻣﺎﺫﺍ ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﻟﻬﻢ؟

"ﻟﻠﺸﺒﻴﺒﺔ ﺍﻟﺨﺎﺋﻔﻴﻦ ،ﻳﻤﻜﻨﻨﺎ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﺑﺎﺳﺘﻄﺎﻋﺘﻬﻢ ﺍﻟﺘﻐﻠّﺐ ﻋﻠﻰ ﺍﻟﻘﻠﻖ ﺑﺸﺄﻥ ﺍﻟﻤﺴﺘﻘﺒﻞ .[107]"ﻣﺎﺫﺍ ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﻌﻠّﻤﻬﻢ؟

"ﻟﻠﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ﻳﻬﺘﻤّﻮﻥ ﺑﺄﻧﻔﺴﻬﻢ ﺑﺸﻜﻞ ﻣﻔﺮﻁ ،ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﻌﻠّﻤﻬﻢ ﺃﻧﻬﻢ ﻳﺸﻌﺮﻭﻥ ﺑﻔﺮﺡ ﻓﻲ ﺍﻟﻌﻄﺎﺀ ﺃﻛﺜﺮ ﻣﻨﻪ ﻓﻲ ﺍﻟﺘﻠﻘّﻲ،

ﻭﺃﻥ ﺍﻟﻤﺤﺒّﺔ ﻻ ﺗﻈﻬﺮ ﻓﻘﻂ ﺑﺎﻟﻜﻠﻤﺎﺕ ،ﺇﻧﻤﺎ ﺃﻳﻀًﺎ ﺑﺎﻷﻋﻤﺎﻝ.[108]"

ﺍﻟﻤﺠﺎﺯﻓﺔ ﻣﻌًﺎ

.198ﺇﻥ ﺍﻟﻤﺤﺒّﺔ ﺍﻟﺘﻲ ﺗﻬﺐ ﺫﺍﺗﻬﺎ ﻭﺗﻌﻤﻞ ،ﻏﺎﻟﺒًﺎ ﻣﺎ ﺗﺨﻄﺊ .ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺘﺼﺮّﻑ ،ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺨﺎﻃﺮ ،ﺭﺑﻤﺎ ﻗﺪ

ﻳﺨﻄﺊ .ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﻗﺪ ﺗﻜﻮﻥ ﺷﻬﺎﺩﺓ ﻣﺎﺭﻳﺎ ﻏﺎﺑﺮﻳﻴﻼ ﺑﻴﺮﻧﻤﺜﻴﺮﺓ ﻟﻼﻫﺘﻤﺎﻡ .ﻫﻲ ﻳﺘﻴﻤﺔ ﺍﻷﺏ ﻣﻨﺬ ﻭﻻﺩﺗﻬﺎ ،ﻭﺗﺘﺄﻣّﻞ ﻓﻲ

ﺷﻬﺎﺩﺗﻬﺎ ﻛﻴﻒ ﺃﻥ ﻫﺬﺍ ﻗﺪ ﺃﺛّﺮ ﻋﻠﻰ ﺣﻴﺎﺗﻬﺎ ،ﻓﻲ ﻋﻼﻗﺔ ﻟﻢ ﺗﺪﻡ ﻃﻮﻳﻼً ﻭﻟﻜﻦ ﺟﻌﻠﺖ ﻣﻨﻬﺎ ﺃﻣًﺎ ﻭﺟﺪﺓ ﺍﻵﻥ :"ﻣﺎ ﺃﻋﺮﻓﻪ ﻫﻮ ﺃﻥ

ﺍﻟﻠﻪ ﻳﺨﻠﻖ ﺍﻟﻘﺼﺺ .ﻓﻲ ﻋﺒﻘﺮﻳﺘﻪ ﻭﻓﻲ ﺭﺣﻤﺘﻪ ،ﻳﺄﺧﺬ ﻧﺠﺎﺣﺎﺗﻨﺎ ﻭﺇﺧﻔﺎﻗﺎﺗﻨﺎ ﻭﻳﻨﺴﺞ ﻧﺴﻴﺠًﺎ ﺟﻤﻴﻠًﺎ ﻣﻠﻴﺌًﺎ ﺑﺎﻟﺴﺨﺮﻳﺔ .ﻭﻗﺪ ﻳﺒﺪﻭ

ﺍﻟﺠﺎﻧﺐ ﺍﻟﻌﻜﺴﻲ ﻟﻠﻘﻤﺎﺵ ﻓﻮﺿﻮﻳًﺎ ﻣﻊ ﺧﻴﻮﻃﻪ ﺍﻟﻤﺘﺸﺎﺑﻜﺔ -ﺃﺣﺪﺍﺙ ﺣﻴﺎﺗﻨﺎ -ﻭﺭﺑﻤﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺠﺎﻧﺐ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻠﺒﻨﺎ ﺳﻼﻣﻨﺎ

ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﻟﺪﻳﻨﺎ ﺷﻜﻮﻙ .ﻭﻟﻜﻦ ﺍﻟﺠﺎﻧﺐ ﺍﻟﺠﻴﺪ ﻟﻠﻨﺴﻴﺞ ﻳﻈﻬﺮ ﻗﺼﺔ ﺭﺍﺋﻌﺔ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺠﺎﻧﺐ ﺍﻟﺬﻱ ﻳﺮﺍﻩ ﺍﻟﻠﻪ .[109]"ﻋﻨﺪﻣﺎ

ﻳﻨﻈﺮ ﺍﻟﻤﺴﻨﻮﻥ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ ﻋﻦ ﻗﺮﺏ ،ﻏﺎﻟﺒًﺎ ﻣﺎ ﻳﺠﺪﻭﻥ ﻏﺮﻳﺰﻳًﺎ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﺨﻴﻮﻁ ﺍﻟﻤﺘﺸﺎﺑﻜﺔ ﻭﻳﺮﻭﻥ ﻣﺎ ﻳﺼﻨﻌﻪ ﺍﻟﻠﻪ ﺑﺸﻜﻞ

ﺧﻼﻕ ﺣﺘﻰ ﻣﻊ ﺃﺧﻄﺎﺋﻨﺎ.

.199ﺇﺫﺍ ﻣﺸﻴﻨﺎ ﺳﻮﻳًﺎ ،ﺷﺒﻴﺒﺔ ﻭﻣﺴﻨﻴﻦ ،ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺘﺠﺬّﺭ ﺟﻴّﺪًﺍ ﻓﻲ ﺍﻟﺤﺎﺿﺮ ،ﻭﻣﻦ ﻫﻨﺎ ﻳﻤﻜﻨﻨﺎ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﺍﻟﻤﺎﺿﻲ

ﻭﺍﻟﻤﺴﺘﻘﺒﻞ :ﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﺍﻟﻤﺎﺿﻲ ﻭﺍﻟﺘﻌﻠّﻢ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺗﻀﻤﻴﺪ ﺍﻟﺠﺮﺍﺡ ﺍﻟﺘﻲ ﺗﻜﻴّﻔﻨﺎ ﺃﺣﻴﺎﻧًﺎ؛ ﻭﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﺍﻟﻤﺴﺘﻘﺒﻞ ،ﻟﺘﻐﺬﻳﺔ

ﺍﻟﺤﻤﺎﺱ ،ﻭﻟﺠﻌﻞ ﺍﻷﺣﻼﻡ ﺗﻨﺸﺄ ،ﻭﻹﺛﺎﺭﺓ ﺍﻟﻨﺒﻮﺍﺕ ،ﻭﻹﺯﻫﺎﺭ ﺍﻟﺮﺟﺎﺀ .ﻭﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ،ﻣﺘّﺤﺪﻳﻦ ،ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺘﻌﻠّﻢ ﻣﻦ ﺑﻌﻀﻨﺎ

ﺍﻟﺒﻌﺾ ،ﻭﻧﺪﻓﺊ ﻗﻠﻮﺑﻨﺎ ،ﻭﻧﻠﻬﻢ ﻋﻘﻮﻟﻨﺎ ﺑﻨﻮﺭ ﺍﻹﻧﺠﻴﻞ ﻭﻧﻌﻄﻲ ﻗﻮّﺓ ﺟﺪﻳﺪﺓ ﻷﻳﺎﺩﻳﻨﺎ.

.200ﺇﻥ ﺍﻟﺠﺬﻭﺭ ﻟﻴﺴﺖ ﻣﺮﺍﺱٍ ﺗﺮﺑﻄﻨﺎ ﺑﺄﺯﻣﺎﻥ ﻣﻀﺖ ﻭﺗﻤﻨﻌﻨﺎ ﻣﻦ ﺗﺠﺴﻴﺪ ﺃﻧﻔﺴﻨﺎ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺤﺎﻟﻲ ﻛﻲ ﻧﺨﻠﻖ ﺷﻴﺌًﺎ

ﺟﺪﻳﺪًﺍ .ﺇﻧﻬﺎ ،ﻋﻠﻰ ﺍﻟﻌﻜﺲ ،ﻧﻘﻄﺔ ﺗﺠﺬّﺭ ﺗﺠﻌﻠﻨﺎ ﻧﻨﻤﻮ ﻭﻧﻮﺍﺟﻪ ﺍﻟﺘﺤﺪّﻳﺎﺕ ﺍﻟﺠﺪﻳﺪﺓ .ﻭﻻ ﻳﻔﻴﺪ ﺑﺎﻟﺘﺎﻟﻲ "ﺃﻥ ﻧﺠﻠﺲ ﻟﻨﺘﺬﻛّﺮ ﺍﻷﻭﻗﺎﺕ

ﺍﻟﻤﺎﺿﻴﺔ ﺑﺤﻨﻴﻦ؛ ﻳﺠﺐ ﺃﻥ ﻧﻬﺘﻢّ ﺑﺜﻘﺎﻓﺘﻨﺎ ﺑﻮﺍﻗﻌﻴﺔ ﻭﻣﺤﺒّﺔ ﻭﻧﻤﻸﻫﺎ ﺑﺎﻹﻧﺠﻴﻞ .ﺇﻧﻨﺎ ﻣﺮﺳﻠﻮﻥ ﺍﻟﻴﻮﻡ ﻹﻋﻼﻥ ﺑﺸﺎﺭﺓ ﻳﺴﻮﻉ ﺇﻟﻰ

ﺍﻷﺯﻣﻨﺔ ﺍﻟﺠﺪﻳﺪﺓ .ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺤﺐّ ﺯﻣﻨﻨﺎ ﺑﺈﻣﻜﺎﻧﻴﺎﺗﻪ ﻭﻣﺨﺎﻃﺮﻩ ،ﺑﺄﻓﺮﺍﺣﻪ ﻭﺃﺣﺰﺍﻧﻪ ،ﺑﻐﻨﺎﻩ ﻭﻣﺤﺪﻭﺩﻳﺘﻪ ،ﺑﻨﺠﺎﺣﺎﺗﻪ ﻭﺃﺧﻄﺎﺋﻪ.[110]"

.201ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻤﺴﺘﻤﻌﻴﻦ ﻓﻲ ﺍﻟﺴﻴﻨﻮﺩﺱ ،ﺁﺗﻴﺎ ﻣﻦ ﺟﺰﺭ ﺳﺎﻣﻮﺍ ،ﺇﻥ ﺍﻟﻜﻨﻴﺴﺔ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺯﻭﺭﻕ ﻳﺴﺎﻋﺪ ﻓﻴﻪ

ﺍﻟﻤﺴﻨّﻮﻥ ﻋﻠﻰ ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻻﺗّﺠﺎﻩ ﻣﻦ ﺧﻼﻝ ﺗﻔﺴﻴﺮ ﻭﺿﻊ ﺍﻟﻨﺠﻮﻡ ،ﻭﻳﺠﺪّﻑ ﺍﻟﺸﺒﻴﺒﺔ ﺑﻘﻮّﺓ ﻭﻫﻢ ﻳﺘﺨﻴّﻠﻮﻥ ﻣﺎ ﻳﻨﺘﻈﺮﻫﻢ

ﻓﻴﻤﺎ ﺑﻌﺪ .ﻻ ﻧﺴﻤﺤﻦّ ﺑﺎﺳﺘﺒﻌﺎﺩﻧﺎ ،ﻻ ﻣﻦ ﻗِﺒَﻞِ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﻟﺒﺎﻟﻐﻴﻦ ﻫﻢ ﻣﺎﺽٍ ﻟﻢ ﻳﻌﺪ ﻣﻬﻤًﺎ ،ﺃﻭ ﻗﺪ ﺍﻧﺘﻬﺖ

ﺻﻼﺣﻴﺘﻪ ،ﻭﻻ ﻣﻦ ﻗِﺒَﻞِ ﺍﻟﺒﺎﻟﻐﻴﻦ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻧﻬﻢ ﻳﻌﺮﻓﻮﻥ ﺩﺍﺋﻤًﺎ ﻛﻴﻒ ﻳﺠﺐ ﺃﻥ ﻳﺘﺼﺮّﻑ ﺍﻟﺸﺒﻴﺒﺔ .ﻟﻨﺮﻛﺐ ﺟﻤﻴﻌًﺎ ﺍﻟﺰﻭﺭﻕ

ﻧﻔﺴﻪ ،ﻭﻟﻨﺒﺤﺚ ﺑﻴﻨﻨﺎ ﺟﻤﻴﻌًﺎ ﻋﻦ ﻋﺎﻟﻢ ﺃﻓﻀﻞ ،ﻓﻲ ﻇﻞّ ﺩﺍﻓﻊ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﻟﺪﺍﺋﻢ ﺍﻟﺘﺠﺪّﺩ.

4 Pages 31-40

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4.1 Page 31

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ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ

ﺭﻋﻮﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ

.202ﻟﻘﺪ ﻋﺎﻧﺖ ﺭﻋﻮﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ ،ﻛﻤﺎ ﺍﻋﺘﺪﻧﺎ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺑﻬﺎ ،ﻣﻦ ﺻﺪﻣﺔ ﺍﻟﺘﻐﻴﺮﺍﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ .ﻓﻐﺎﻟﺒًﺎ ﻣﺎ ﻻ ﻳﺠﺪ

ﺍﻟﺸﺒﻴﺒﺔ ،ﻓﻲ ﺍﻟﻬﻴﻜﻠﻴﺎﺕ ﺍﻟﻤﻌﺘﺎﺩﺓ ،ﺟﻮﺍﺑﺎﺕ ﻋﻠﻰ ﻣﺨﺎﻭﻓﻬﻢ ﻭﺍﺣﺘﻴﺎﺟﺎﺗﻬﻢ ﻭﻣﺸﺎﻛﻠﻬﻢ ﻭﺟﺮﺍﺣﻬﻢ .ﻭﻳﻤﻜﻦ ﺗﻔﺴﻴﺮ ﺍﻧﺘﺸﺎﺭ ﻭﻧﻤﻮّ

ﺟﻤﻌﻴّﺎﺕ ﻭﺣﺮﻛﺎﺕ ﺗﻬﻴﻤﻦ ﻓﻴﻬﺎ ﺍﻟﺨﺼﺎﺋﺺ ﺍﻟﺸﺒﺎﺑﻴﺔ ،ﻋﻠﻰ ﺃﻧﻪ ﻋﻤﻞ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻳﻔﺘﺢ ﻣﺴﺎﺭﺍﺕ ﺟﺪﻳﺪﺓ .ﻟﻜﻨﻪ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ،

ﺗﻌﻤﻴﻖ ﻣﺸﺎﺭﻛﺘﻬﺎ ﻓﻲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺮﻋﻮﻳﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻠﻜﻨﻴﺴﺔ ،ﻭﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻌﺎﻭﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﺿﻤﻦ ﺗﻨﺴﻴﻖ ﺃﻓﻀﻞ ﻟﻠﻌﻤﻞ .ﻋﻠﻰ

ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺴﻬﻞ ﺩﺍﺋﻤًﺎ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺸﺒﻴﺒﺔ ،ﺇﻻ ﺃﻧﻨﺎ ﻧﻨﻤﻮ ﻣﻦ ﻧﺎﺣﻴﺘﻴﻦ :ﺍﻟﻮﻋﻲ ﺑﺄﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺑﺄﻛﻤﻠﻪ ﻫﻮ ﺍﻟﺬﻱ

ﻳﺒﺸﺮﻫﻢ ،ﻭﺍﻟﺤﺎﺟﺔ ﺍﻟﻤﻠﺤّﺔ ﺇﻟﻰ ﺃﻥ ﻳﻜﻮﻥ ﻟﻬﻢ ﺩﻭﺭ ﺃﻛﺒﺮ ﻓﻲ ﺍﻟﻤﺸﺎﺭﻳﻊ ﺍﻟﺮﻋﻮﻳﺔ.

ﺭﻋﻮﻳﺔ ﺳﻴﻨﻮﺩﺳﻴﺔ

.203ﺃﺭﻳﺪ ﺃﻥ ﺃﺅﻛّﺪ ﺃﻥ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻧﻔﺴﻬﻢ ﻫﻢ ﻭﻛﻼﺀ ﺭﻋﻮﻳّﺔ ﺍﻟﺸﺒﻴﺒﺔ ،ﻧﺮﺍﻓﻘﻬﻢ ﻭﻧﻮﺟّﻬﻬﻢ ،ﻟﻜﻨﻬﻢ ﺃﺣﺮﺍﺭ ﻓﻲ ﺇﻳﺠﺎﺩ ﻣﺴﺎﺭﺍﺕ

ﺟﺪﻳﺪﺓ ﺑﺈﺑﺪﺍﻉ ﻭﺟﺮﺃﺓ .ﻭﺑﺎﻟﺘﺎﻟﻲ ،ﺃﺑﺎﻟﻎ ﺇﺫﺍ ﺗﻮﻗّﻔﺖ ﻫﻨﺎ ﻷﻗﺘﺮﺡ ﻧﻮﻋًﺎ ﻣﻦ ﺩﻟﻴﻞٍ ﻟﺮﻋﻮﻳّﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻭ ﺩﻟﻴﻞ ﺭﻋﻮﻱّ ﻋﻤﻠﻲ .ّﺇﻥ ﺍﻷﻣﺮ

ﻳﺘﻌﻠّﻖ ﺃﻛﺜﺮ ﺑﺈﺷﺮﺍﻙ ﺑﺮﺍﻋﺔ ﺍﻟﺸﺒﻴﺒﺔ ﻭﺇﺑﺪﺍﻋﻬﻢ ﻭﺍﻟﻤﻌﺮﻓﺔ ﺍﻟﺘﻲ ﻳﻤﻠﻜﻮﻧﻬﺎ ﻓﻴﻤﺎ ﻳﺨﺺّ ﺣﺴﺎﺳﻴّﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻵﺧﺮﻳﻦ ﻭﻟﻐﺘﻬﻢ

ﻭﻣﺸﺎﻛﻠﻬﻢ.

.204ﺃﻧﻬﻢ ﻳﺠﻌﻠﻮﻧﺎ ﻧﺮﻯ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ ﻭﺿﻊ ﺃﺳﺎﻟﻴﺐ ﺟﺪﻳﺪﺓ ﻭﺍﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺟﺪﻳﺪﺓ .ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ،ﻓﻲ ﺣﻴﻦ ﺃﻥ

ﺍﻟﺒﺎﻟﻐﻴﻦ ﻳﺴﻌﻮﻥ ﻏﺎﻟﺒًﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻣﺒﺮﻣﺞ ،ﻣﻦ ﺧﻼﻝ ﺍﺟﺘﻤﺎﻋﺎﺕ ﺩﻭﺭﻳﺔ ﻭﺃﻭﻗﺎﺕ ﺛﺎﺑﺘﺔ ،ﻻ ﻳﻨﺠﺬﺏ ﻣﻌﻈﻢ

ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻴﻮﻡ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻤﺨﻄّﻄﺎﺕ ﺍﻟﺮﻋﻮﻳﺔ .ﺗﺤﺘﺎﺝ ﺭﻋﻮﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺇﻟﻰ ﺍﻛﺘﺴﺎﺏ ﻣﺮﻭﻧﺔ ﺃﺧﺮﻯ ،ﻭﺇﻟﻰ ﺩﻋﻮﺓ ﺍﻟﺸﺒﻴﺒﺔ ﺇﻟﻰ

ﻧﺸﺎﻃﺎﺕ ،ﺗﻘﺪّﻡ ﻟﻬﻢ ﻣﻜﺎﻧًﺎ ﻻ ﻳﺤﺼﻠﻮﻥ ﻓﻴﻪ ﻓﻘﻂ ﻋﻠﻰ ﺗﻨﺸﺌﺔ ،ﻭﻟﻜﻦ ﺗﺴﻤﺢ ﻟﻬﻢ ﺃﻳﻀًﺎ ﺑﺎﻟﻤﺸﺎﺭﻛﺔ ﺑﺎﻟﺤﻴﺎﺓ ،ﻭﺑﺎﻻﺣﺘﻔﺎﻝ،

ﻭﺍﻟﻐﻨﺎﺀ ،ﻭﺍﻻﺻﻐﺎﺀ ﺇﻟﻰ ﺷﻬﺎﺩﺍﺕ ﺣﻘﻴﻘﻴﺔ ﻭﺍﺧﺘﺒﺎﺭ ﺍﻟﻠﻘﺎﺀ ﺍﻟﺠَﻤﺎﻋﻲّ ﻣﻊ ﺍﻟﻠﻪ ﺍﻟﺤﻲ.ّ

.205ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ،ﻣﻦ ﺍﻟﻤﺴﺘﺤﺴﻦ ﻟﻠﻐﺎﻳﺔ ﺟﻤﻊ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﻤﺎﺭﺳﺎﺕ ﺍﻟﺠﻴّﺪﺓ :ﺗﻠﻚ ﺍﻟﻤﻨﻬﺠﻴﺎﺕ ،ﺗﻠﻚ ﺍﻟﻠﻐﺎﺕ ،ﺗﻠﻚ

ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﺘﻲ ﺃﻇﻬﺮﺕ ﺃﻧﻬﺎ ﺟﺬّﺍﺑﺔ ﺑﺎﻟﻔﻌﻞ ﻟﺘﻘﺮﻳﺐ ﺍﻟﺸﺒﻴﺒﺔ ﻣﻦ ﺍﻟﻤﺴﻴﺢ ﻭﺍﻟﻜﻨﻴﺴﺔ .ﻻ ﻳﻬﻢّ ﻣﻦ ﺃﻱّ ﻟﻮﻥ ﻛﺎﻧﻮﺍ :ﻣﻦ "ﺍﻟﻤﺤﺎﻓﻈﻴﻦ

ﺃﻭ ﺍﻟﺘﻘﺪّﻣﻴﻴﻦ ،"ﻣﻦ "ﺍﻟﻴﻤﻴﻦ ﺃﻭ ﺍﻟﻴﺴﺎﺭ ."ﺍﻟﺸﻲﺀ ﺍﻟﻤﻬﻢّ ﻫﻮ ﺃﻥ ﻧﺠﻤﻊ ﻛﻞّ ﻣﺎ ﻗﺪ ﺃﻋﻄﻰ ﻧﺘﺎﺋﺞ ﺟﻴّﺪﺓ ﻭﻛﺎﻥ ﻓﻌّﺎﻟًﺎ ﻓﻲ ﺗﻮﺻﻴﻞ

ﻓﺮﺡ ﺍﻹﻧﺠﻴﻞ.

.206ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺭﻋﻮﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺇﻻّ ﺳﻴﻨﻮﺩﺳﻴﺔ ،ﻳﻌﻨﻲ ﺃﻥ ﺗﻘﻴﻢ "ﻣﺴﻴﺮﺓ ﻣﺸﺘﺮﻛﺔ" ﺃﻱ "ﺇﺑﺮﺍﺯ ﺍﻟﻤﻮﺍﻫﺐ ﺍﻟﺘﻲ

ﻳﻤﻨﺤﻬﺎ ﺍﻟﺮﻭﺡ ﻭﻓﻘًﺎ ﻟﺪﻋﻮﺓ ﻭﺩﻭﺭ ﻛﻞّ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ ،ﻣﻦ ﺧﻼﻝ ﺩﻳﻨﺎﻣﻴﻜﻴﺔ ﺍﻟﻤﺴﺆﻭﻟﻴﺔ ﺍﻟﻤﺸﺘﺮﻛﺔ [...]ﻭﻣﺘﺤﻠﻴﻦ

ﺑﻬﺬﺍ ﺍﻟﺮﻭﺡ ،ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺴﻴﺮ ﻧﺤﻮ ﻛﻨﻴﺴﺔ ﺗﺸﺎﺭﻛﻴﺔ ﻭﻣﺴﺆﻭﻟﺔ ،ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺗﻘﻴﻴﻢ ﻏﻨﻰ ﺍﻟﺘﻨﻮّﻉ ﺍﻟﺬﻱ ﻳﻜﻮّﻧﻬﺎ ،ﻭﺗﻘﺒﻞ ﺑﺎﻣﺘﻨﺎﻥ

ﺇﺳﻬﺎﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻟﻌﻠﻤﺎﻧﻴّﻴﻦ ،ﺑﻤﻦ ﻓﻴﻬﻢ ﺍﻟﺸﺒﻴﺒﺔ ﻭﺍﻟﻨﺴﺎﺀ ،ﻭﺇﺳﻬﺎﻡ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﻜﺮّﺳﺔ ،ﺭﺟﺎﻻ ﻭﻧﺴﺎﺀ ،ﻭﺇﺳﻬﺎﻡ ﺍﻟﺠﻤﺎﻋﺎﺕ

ﻭﺍﻟﺠﻤﻌﻴّﺎﺕ ﻭﺍﻟﺤﺮﻛﺎﺕ .ﻻ ﻳﺠﺐ ﺃﻥ ﺗَﺴﺘَﺒﻌﺪ ﺃﻱّ ﺷﺨﺺ ،ﺃﻭ ﺃﻥ ﺗﺴﻤﺢ ﺑﺄﻥ ﻳَﺴﺘﺒﻌِﺪ ﺃﻱّ ﺷﺨﺺ ﻧﻔﺴﻪ.[111]"

.207ﻭﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ،ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﻠّﻢ ﻣﻦ ﺑﻌﻀﻨﺎ ﺍﻟﺒﻌﺾ ،ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﻌﻜﺲ ﺑﺸﻜﻞ ﺃﻓﻀﻞ ﺗﻠﻚ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺮﺍﺋﻌﺔ ﺍﻟﺘﻲ

ﻳﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻛﻨﻴﺴﺔ ﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ .ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﺗﺠﺘﺬﺏ ﺍﻟﺸﺒﻴﺒﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﺪﻳﺪ ،ﻷﻧﻬﺎ ﻟﻴﺴﺖ ﻭﺣﺪﺓ ﻣﺘﺠﺎﻧﺴﺔ ،ﺇﻧﻤﺎ

ﺷﺒﻜﺔ ﻣﻦ ﺍﻟﻤﻮﺍﻫﺐ ﺍﻟﻤﺘﻨﻮّﻋﺔ ﺍﻟﺘﻲ ﻳﺴﻜﺒﻬﺎ ﺍﻟﺮﻭﺡ ﺑﺸﻜﻞ ﻣﺴﺘﻤﺮ ،ّﻣﻤﺎ ﻳﺠﻌﻠﻬﺎ ﺟﺪﻳﺪﺓ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺑﺆﺳﻬﺎ.

.208ﻛﺎﻥ ﻫﻨﺎﻙ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻤﻘﺘﺮﺣﺎﺕ ﺍﻟﻤﻠﻤﻮﺳﺔ ﻓﻲ ﺍﻟﺴﻴﻨﻮﺩﺱ ،ﺍﻟﺘﻲ ﺗﻬﺪﻑ ﺇﻟﻰ ﺗﺠﺪﻳﺪ ﺭﻋﻮﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ ﻭﺗﺤﺮﻳﺮﻫﺎ

ﻣﻦ ﺍﻟﻤﺨﻄّﻄﺎﺕ ﺍﻟﺘﻲ ﻟﻢ ﺗﻌﺪ ﻓﻌّﺎﻟﺔ ﻷﻧﻬﺎ ﻻ ﺗﺪﺧﻞ ﻓﻲ ﺣﻮﺍﺭ ﻣﻊ ﺛﻘﺎﻓﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺤﺎﻟﻴّﺔ .ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻧﻪ ﻻ ﻳﻤﻜﻨﻨﻲ

ﺍﺳﺘﺮﺟﺎﻋﻬﺎ ﺟﻤﻴﻌًﺎ ﻫﻨﺎ ،ﻭﻳﻤﻜﻦ ﺃﻥ ﺗﺠﺪﻭﺍ ﺑﻌﻀﻬﺎ ﻓﻲ ﺍﻟﻮﺛﻴﻘﺔ ﺍﻟﺨﺘﺎﻣﻴﺔ ﻟﻠﺴﻴﻨﻮﺩﺱ.

ﺍﻟﺨﻄﻮﻁ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﻌﻤﻞ

.209ﺃﻭﺩّ ﻓﻘﻂ ﺃﻥ ﺃﺳﻠّﻂ ﺍﻟﻀﻮﺀ ﺑﺈﻳﺠﺎﺯ ﻋﻠﻰ ﺃﻥ ﺭﻋﻮﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺗﺘﻀﻤّﻦ ﺧﻄّﻴﻦ ﺭﺋﻴﺴﻴّﻴﻦ ﻟﻠﻌﻤﻞ .ﺃﺣﺪﻫﻤﺎ ﻫﻮ ﺍﻟﺒﺤﺚ،

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ﺍﻻﺳﺘﺪﻋﺎﺀ ،ﺍﻟﺪﻋﻮﺓ ﺍﻟﺘﻲ ﺗﺠﺬﺏ ﺷﺒﺎﻧًﺎ ﺟﺪﺩًﺍ ﻻﺧﺘﺒﺎﺭ ﺍﻟﺮﺏ .ّﻭﺍﻵﺧﺮ ﻫﻮ ﺍﻟﻨﻤﻮ ،ّﺗﻄﻮﻳﺮ ﻣﺴﻴﺮﺓ ﻧﻀﺞ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻗﺪ

ﻋﺎﺷﻮﺍ ﻫﺬﺍ ﺍﻻﺧﺘﺒﺎﺭ.

.210ﻓﻴﻤﺎ ﻳﺘﻌﻠّﻖ ﺑﺎﻟﺨﻂّ ﺍﻷﻭّﻝ ،ﺑﺎﻟﺒﺤﺚ ،ﺇﻧﻲ ﺃﺛﻖ ﻓﻲ ﻗﺪﺭﺓ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻧﻔﺴﻬﻢ ،ﺍﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ ﻛﻴﻔﻴّﺔ ﺇﻳﺠﺎﺩ ﻃﺮﻕ ﺟﺬّﺍﺑﺔ

ﻟﻼﺳﺘﺪﻋﺎﺀ .ﻫﻢ ﻳﻌﺮﻓﻮﻥ ﻛﻴﻔﻴﺔ ﺗﻨﻈﻴﻢ ﺍﻟﻤﻬﺮﺟﺎﻧﺎﺕ ﻭﺍﻟﻤﺴﺎﺑﻘﺎﺕ ﺍﻟﺮﻳﺎﺿﻴﺔ ،ﻭﺣﺘﻰ ﻳﻌﺮﻓﻮﻥ ﻛﻴﻔﻴﺔ ﺍﻟﺘﺒﺸﻴﺮ ﻓﻲ ﺍﻟﺸﺒﻜﺎﺕ

ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﺒﺮ ﺍﻟﺮﺳﺎﺋﻞ ،ﻭﺍﻷﻏﺎﻧﻲ ،ﻭﻣﻘﺎﻃﻊ ﺍﻟﻔﻴﺪﻳﻮ ،ﻭﺗﺪﺧّﻼﺕ ﺃﺧﺮﻯ .ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻓﻘﻂ ﺗﺤﻔﻴﺰ ﺍﻟﺸﺒﻴﺒﺔ ﻭﻣﻨﺤﻬﻢ ﺣﺮّﻳﺔ

ﺍﻟﺘﺼﺮّﻑ ﺣﺘﻰ ﻳﺘﺤﻤّﺴﻮﺍ ﻟﻌﻤﻞ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻲ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺸﺒﺎﺑﻴﺔ .ﻳﻤﻜﻦ ﻟﻠﺒﺸﺎﺭﺓ ﺍﻷﻭﻟﻰ ﺃﻥ ﺗﻮﻗﻆ ﺗﺠﺮﺑﺔ ﺇﻳﻤﺎﻥ ﻋﻤﻴﻖ ﺃﺛﻨﺎﺀ

"ﺭﻳﺎﺿﺔ ﺭﻭﺣﻴّﺔ ﻣﺆﺛّﺮﺓ ،"ﺃﻭ ﺃﺛﻨﺎﺀ ﻣﺤﺎﺩﺛﺔ ﻓﻲ ﺣﺎﻧﺔ ،ﺃﻭ ﻓﻲ ﺍﺳﺘﺮﺍﺣﺔ ﻟﻠﻜﻠﻴﺔ ،ﺃﻭ ﻋﻦ ﻃﺮﻳﻖ ﺃﻱّ ﻣﻦ ﻣﺴﺎﺭﺍﺕ ﺍﻟﻠﻪ ﺍﻟﺘﻲ ﻻ

ﻳﻤﻜﻦ ﻓﻬﻤﻬﺎ .ﻭﻟﻜﻦ ﺍﻟﺸﻲﺀ ﺍﻷﻛﺜﺮ ﺃﻫﻤﻴﺔ ﻫﻮ ﺃﻥ ﻳﺠﺮﺅ ﻛﻞّ ﺷﺎﺏّ ﻋﻠﻰ ﺯﺭﻉ ﺍﻟﺒﺸﺎﺭﺓ ﺍﻷﻭﻟﻰ ﻓﻲ ﺗﻠﻚ ﺍﻷﺭﺽ ﺍﻟﺨﺼﺒﺔ ﺍﻟﺘﻲ

ﻫﻲ ﻗﻠﺐ ﺍﻟﺸﺎﺏ ﺍﻵﺧﺮ.

.211ﻳﺠﺐ ﺃﻥ ﻧﻌﻄﻲ ﺍﻷﻭﻟﻮﻳﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﻟﻰ ﻟﻐﺔ ﺍﻟﺘﻘﺎﺭﺏ ،ﻭﻫﻲ ﻟﻐﺔ ﺍﻟﺤﺐّ ﺍﻟﻤﺠّﺎﻧﻲ ،ﺍﻟﻌﻼﺋﻘﻲ ﻭﺍﻟﻮﺟﻮﺩﻱ ﺍﻟﺬﻱ

ﻳﻠﻤﺲ ﺍﻟﻘﻠﺐ ،ﻭﻳﺒﻠﻎ ﺍﻟﺤﻴﺎﺓ ،ﻭﻳﻮﻗﻆ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻷﻣﺎﻧﻲ.ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻧﻘﺘﺮﺏ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺑﻠﻐﺔ ﺍﻟﺤﺐ ﻭﻟﻴﺲ ﺑﺎﻹﻗﺘﻨﺎﺹ.

ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ ﻳﻔﻬﻤﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ ﻫﻲ ﻟﻐﺔ ﺍﻟﺬﻳﻦ ﻳﺒﺬﻟﻮﻥ ﺣﻴﺎﺗﻬﻢ ،ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﻫﻨﺎﻙ ﺑﺴﺒﺒﻬﻢ ﻭﻣﻦ ﺃﺟﻠﻬﻢ ،ﻭﺍﻟﺬﻳﻦ ﻳﺤﺎﻭﻟﻮﻥ،

ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻣﺤﺪﻭﺩﻳﺘﻬﻢ ﻭﻣﻦ ﺿﻌﻔﻬﻢ ،ﺃﻥ ﻳﻌﻴﺸﻮﺍ ﺇﻳﻤﺎﻧﻬﻢ ﺑﺘﻤﺎﺳﻚ .ﻟﻜﻦ ﻋﻠﻴﻨﺎ ﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ،ﺃﻥ ﻧﺒﺤﺚ ﺑﺤﺴﺎﺳﻴﺔ ﺃﻛﺒﺮ

ﻛﻴﻒ ﻧﺠﺴّﺪ ﺍﻟﺒﺸﺎﺭﺓ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ ﻳﺘﺤﺪّﺙ ﺑﻬﺎ ﺷﺒﻴﺒﺔ ﺍﻟﻴﻮﻡ.

.212ﻓﻴﻤﺎ ﻳﺘﻌﻠّﻖ ﺑﺎﻟﻨﻤﻮ ،ﺃﺭﻳﺪ ﺃﻥ ﺃﻋﻄﻲ ﺗﺤﺬﻳﺮًﺍ ﻣﻬﻤًﺎ .ﻳﺤﺪﺙ ﻓﻲ ﺑﻌﺾ ﺍﻷﻣﺎﻛﻦ ﺃﻥ ،ﺑﻌﺪ ﺃﻥ ﻳﻌﻴﺶ ﺍﻟﺸﺒﻴﺒﺔ ﺍﺧﺘﺒﺎﺭًﺍ

ﻋﻤﻴﻘًﺎ ﻣﻊ ﺍﻟﻠﻪ ،ﻭﻟﻘﺎﺀ ﻣﻊ ﻳﺴﻮﻉ ﻗﺪ ﻟﻤﺲ ﻗﻠﻮﺑﻬﻢ ،ﻳُﻌﺮَﺽ ﻋﻠﻴﻬﻢ ﺍﺟﺘﻤﺎﻋﺎﺕ "ﺗﻨﺸﺌﺔ" ﺣﻴﺚ ﻳﻌﺎﻟﺠﻮﻥ ﻓﻴﻬﺎ ﺍﻷﺳﺌﻠﺔ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ

ﻭﺍﻷﺧﻼﻗﻴﺔ ﻭﺣﺴﺐ :ﺣﻮﻝ ﺷﺮﻭﺭ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺤﺎﻟﻲ ،ﻭﺍﻟﻜﻨﻴﺴﺔ ،ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﺍﻟﻌﻔّﺔ ،ﻭﺍﻟﺰﻭﺍﺝ ،ﻭﺗﺤﺪﻳﺪ ﺍﻟﻨﺴﻞ ﻭﻗﻀﺎﻳﺎ

ﺃﺧﺮﻯ .ﻭﺍﻟﻨﺘﻴﺠﺔ ﻫﻲ ﺃﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﻳﺸﻌﺮﻭﻥ ﺑﺎﻟﻤﻠﻞ ،ﻭﻳﻔﻘﺪﻭﻥ ﺣﻤﺎﺱ ﺍﻟﻠﻘﺎﺀ ﺑﺎﻟﻤﺴﻴﺢ ﻭﻓﺮﺡ ﺍﺗّﺒﺎﻋﻪ ،ﻭﻳﺘﺮﻙ

ﺍﻟﻜﺜﻴﺮﻭﻥ ﺍﻟﻤﺴﻴﺮﺓ ﻭﻳﺼﺒﺢ ﺁﺧﺮﻭﻥ ﺣﺰﻳﻨﻴﻦ ﻭﺳﻠﺒﻴﻴﻦ .ﻟﻨﻬﺪّﺉ ﻣﻦ ﻫﺎﺟﺲ ﻧﻘﻞ ﻣﺠﻤﻮﻋﺔ ﺍﻟﻤﺤﺘﻮﻳﺎﺕ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ،ﻭﻟﻨﺤﺎﻭﻝ ﻗﺒﻞ

ﻛﻞّ ﺷﻲﺀ ،ﺧﻠﻖ ﺍﻻﺧﺘﺒﺎﺭﺍﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ ﺗﻌﻀﺪ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺗﺠﺬّﺭﻫﺎ .ﻛﻤﺎ ﻗﺎﻝ ﺭﻭﻣﺎﻧﻮ ﻏﻮﺍﺭﺩﻳﻨﻲ :"ﻓﻲ ﺍﺧﺘﺒﺎﺭ ﺣﺐّ

ﻋﻈﻴﻢ [...]ﻛﻞّ ﻣﺎ ﻳﺤﺪﺙ ﻳﺼﺒﺢ ﺣﺪﺛًﺎ ﻓﻲ ﻣﺠﺎﻟﻪ.[112]"

.213ﺇﻥ ﺃﻱّ ﻣﺸﺮﻭﻉ ﺗﻨﺸﺌﺔ ،ﺃﻱّ ﻣﺴﻴﺮﺓ ﻧﻤﻮّ ﻟﻠﺸﺒﻴﺒﺔ ،ﻳﺠﺐ ﺃﻥ ﺗﺸﺘﻤﻠﻌﻠﻰ ﺗﻨﺸﺌﺔ ﻋﻘﺎﺋﺪﻳﺔ ﻭﺃﺧﻼﻗﻴﺔ .ﻭﻣﻦ ﺍﻟﻤﻬﻢّ ﺃﻳﻀًﺎ ﺃﻥ

ﺗﺮﻛّﺰ ﻋﻠﻰ ﻣﺤﻮﺭﻳﻦ ﺭﺋﻴﺴﻴﻴﻦ :ﺍﻷﻭّﻝ ﻫﻮ ﺗﻌﻤﻴﻖ ﺍﻟﺒﺸﺎﺭﺓ ،ﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﺘﺄﺳﻴﺴﻲ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﻠﻘﺎﺀ ﻣﻊ ﺍﻟﻠﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﻤﺴﻴﺢ

ﺍﻟﻤﺎﺋﺖ ﻭﺍﻟﻘﺎﺋﻢ ﻣﻦ ﺍﻟﻤﻮﺕ .ﻭﺍﻵﺧﺮ ﻫﻮ ﺍﻟﻨﻤﻮّ ﻓﻲ ﺍﻟﻤﺤﺒّﺔ ﺍﻷﺧﻮﻳﺔ ،ﻭﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺠﺘﻤﻌﻴﺔ ،ﻭﻓﻲ ﺍﻟﺨﺪﻣﺔ.

.214ﻟﻘﺪ ﺃﺻﺮﺭﺕ ﻛﺜﻴﺮﺍً ﻋﻠﻰ ﺫﻟﻚ ﻓﻲ ﻓﺮﺡ ﺍﻹﻧﺠﻴﻞ ﻭﺃﻋﺘﻘﺪ ﺃﻧﻪ ﻣﻦ ﺍﻟﻤﻨﺎﺳﺐ ﺍﻟﺘﺬﻛﻴﺮ ﺑﻪ .ﻓﻤﻦ ﻧﺎﺣﻴﺔ ،ﻣﻦ ﺍﻟﺨﻄﺄ

ﺍﻻﻋﺘﻘﺎﺩ ﺃﻧﻪ ﻳﺠﺐ ﺍﻟﺘﺨﻠّﻲ ﻋﻦ ﺍﻟﺒﺸﺎﺭﺓ ،ﻓﻲ ﺭﻋﻮﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ ،"ﺳﻌﻴﺎً ﻭﺭﺍﺀ ﺗﻨﺸﺌﺔ ﻣﻦ ﺍﻟﻤﻔﺘﺮﺽ ﺃﻥ ﺗﻜﻮﻥ "ﺃﻛﺜﺮ ﺻﻼﺑﺔ".

ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﺃﻣﺮ ﺃﻛﺜﺮ ﺻﻼﺑﺔ ﻭﻋﻤﻘًﺎ ﻭﺃﻣﺎﻧًﺎ ﻭﻛﺜﺎﻓﺔً ﻭﺣﻜﻤﺔً ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﺸﺎﺭﺓ .ﺇﻥ ﻛﻞّ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻫﻲ ﺃﻭّﻟًﺎ ﻭﻗﺒﻞ

ﻛﻞّ ﺷﻲﺀ ﺗﻌﻤﻴﻖ ﻟﻠﺒﺸﺎﺭﺓ ﺍﻟﺘﻲ ﺗﺘﺠﺴّﺪ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ﻭﺑﺸﻜﻞ ﺃﻓﻀﻞ .[113]"ﻭﺑﺎﻟﺘﺎﻟﻲ ،ﻳﺠﺐ ﺃﻥ ﺗﺸﻤﻞ ﺭﻋﻮﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺩﺍﺋﻤًﺎ

ﻟﺤﻈﺎﺕ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺠﺪﻳﺪ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﺸﺨﺼﻲّ ﻟﻤﺤﺒّﺔ ﺍﻟﻠﻪ ﻭﻟﻠﻤﺴﻴﺢ ﻳﺴﻮﻉ ﺍﻟﺤﻲ ،ّﻭﺗﻌﻤﻴﻘﻪ .ﻭﺳﻮﻑ ﺗﻘﻮﻡ ﺑﻪ ﻋﺒﺮ ﻣﺼﺎﺩﺭ

ﻣﺨﺘﻠﻔﺔ :ﺷﻬﺎﺩﺍﺕ ،ﺃﻏﺎﻧﻲ ،ﺃﻭﻗﺎﺕ ﻋﺒﺎﺩﺓ ،ﻓﺴﺤﺎﺕ ﻟﻠﺘﺄﻣّﻞ ﺍﻟﺮﻭﺣﻲ ﻣﻊ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻘﺪّﺳﺔ ،ﻭﺣﺘﻰ ﻣﻊ ﻣﺤﻔﺰﺍﺕ ﻣﺨﺘﻠﻔﺔ ﻣﻦ

ﺧﻼﻝ ﺍﻟﺸﺒﻜﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ .ﻟﻜﻦ ﻻ ﻳﺠﺐ ﺍﺳﺘﺒﺪﺍﻝ ﻫﺬﺍ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﻔَﺮِﺡ ،ﺍﺧﺘﺒﺎﺭ ﺍﻟﻠﻘﺎﺀ ﺑﺎﻟﺮﺏ ،ّﺑﻨﻮﻉ ﻣﻦ "ﺍﻟﺘﻠﻘﻴﻦ ﺍﻟﻌﻘﺎﺋﺪﻱ."

.215ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ،ﻳﺠﺐ ﺃﻥ ﺗﺘﻀﻤّﻦ ﺃﻱّ ﺧﻄﺔ ﺭﻋﻮﻳﺔ ﻟﻠﺸﺒﻴﺒﺔ ﻭﺳﺎﺋﻞَ ﻭﻣﻮﺍﺭﺩَ ﻣﺘﻨﻮّﻋﺔ ﻟﻤﺴﺎﻋﺪﺓ ﺍﻟﺸﺒﻴﺒﺔ ﻋﻠﻰ ﺍﻟﻨﻤﻮّ

ﻓﻲ ﺍﻷﺧﻮّﺓ ،ﻭﻋﻠﻰ ﺍﻟﻌﻴﺶ ﻛﺈﺧﻮﺓ ،ﻭﻣﺴﺎﻋﺪﺓ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ،ﻭﺧﻠﻖ ﺟﻤﺎﻋﺔ ،ﻭﺧﺪﻣﺔ ﺍﻵﺧﺮﻳﻦ ،ﻭﺍﻟﺘﻘﺮّﺏ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺀ .ﺇﺫﺍ

ﻛﺎﻧﺖ ﺍﻟﻤﺤﺒّﺔ ﺍﻷﺧﻮﻳﺔ ﻫﻲ "ﺍﻟﻮﺻﻴﺔ ﺍﻟﺠﺪﻳﺪﺓ" )ﻳﻮ ،(34 ،13ﺇﺫﺍ ﻛﺎﻧﺖ "ﻛَﻤﺎﻝُ ﺍﻟﺸَّﺮﻳﻌﺔ" )ﺭﻭﻡ (10 ،13ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ

ﺃﻓﻀﻞ ﻣﺎ ﻳﻈﻬﺮ ﺣﺒّﻨﺎ ﻟﻠﻪ ،ﻓﻌﻠﻴﻬﺎ ﺃﻥ ﺗﺤﺘﻞّ ﻣﻜﺎﻧًﺎ ﻣﻨﺎﺳﺒًﺎ ﻓﻲ ﺟﻤﻴﻊ ﺧﻄﻂ ﺗﻨﺸﺌﺔ ﺍﻟﺸﺒﻴﺒﺔ ﻭﻧﻤﻮّﻫﻢ.

ﺑﻴﺌﺎﺕ ﻣﻨﺎﺳﺒﺔ

.216ﺇﻧﻨﺎ ﻧﺤﺘﺎﺝ ،ﻓﻲ ﺟﻤﻴﻊ ﻣﺆﺳّﺴﺎﺗﻨﺎ ،ﺇﻟﻰ ﺯﻳﺎﺩﺓ ﺗﻄﻮﻳﺮ ﻭﺗﻌﺰﻳﺰ ﻗﺪﺭﺗﻨﺎ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺒﺎﻝ ﺍﻟﻮﺩّﻱ ،ﻷﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ

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ﺍﻟﺬﻳﻦ ﻳﺼﻠﻮﻥ ﻫﻢ ﻓﻲ ﺣﺎﻟﺔ ﻋﻤﻴﻘﺔ ﻣﻦ ﺍﻟﻴُﺘﻢ .ﻭﻻ ﺃﺷﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺻﺮﺍﻋﺎﺕ ﻋﺎﺋﻠﻴﺔ ﻣﻌﻴﻨﺔ ،ﻭﻟﻜﻦ ﺇﻟﻰ ﺗﺠﺮﺑﺔ ﺗﻄﺎﻝ ،ﻋﻠﻰ ﺣﺪّ

ﺍﻟﺴﻮﺍﺀ ،ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﺸﺒﻴﺒﺔ ﻭﺍﻟﻜﺒﺎﺭ ﻭﺍﻷﻣّﻬﺎﺕ ﻭﺍﻵﺑﺎﺀ ﻭﺍﻷﺑﻨﺎﺀ .ﻭﻋﻠﻰ ﺍﻟﺠﻤﺎﻋﺎﺕ ،ﻣﺜﻞ ﺍﻟﺮﻋﻴﺔ ﻭﺍﻟﻤﺪﺭﺳﺔ ،ﺃﻥ ﺗﻘﺪّﻡ ﻟﻠﻌﺪﻳﺪ

ﻣﻦ ﺍﻷﻳﺘﺎﻡ ﻣﻌﺎﺻﺮﻳﻨﺎ -ﺭﺑﻤﺎ ﺃﻧﻔﺴﻨﺎ؟ -ﻣﺴﺎﺭﺍﺕ ﻣﺤﺒّﺔ ﻣﺠّﺎﻧﻴﺔ ،ﻭﺗﻌﺰﻳﺰ ،ﻭﺗﺜﺒﻴﺖ ﻭﻧﻤﻮ .ّﻳﺸﻌﺮ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻴﻮﻡ ﺑﺄﻧﻬﻢ

ﺃﺑﻨﺎﺀ ﺍﻟﻔﺸﻞ ،ﻷﻥ ﺃﺣﻼﻡ ﺁﺑﺎﺋﻬﻢ ﻭﺃﺟﺪﺍﺩﻫﻢ ﺍﺣﺘﺮﻗﺖ ﻓﻲ ﻣﺤﺎﺭﻕ ﺍﻟﻈﻠﻢ ،ﻭﺍﻟﻌﻨﻒ ﺍﻻﺟﺘﻤﺎﻋﻲ ،ﻭﺍﻟـ ""ﻟﻴﺨﻠّﺺ ﻛﻞّ ﻧﻔﺴَﻪ."

ﻛﻢ ﻣﻦ ﻓﻘﺪﺍﻥ ﻟﻠﺠﺬﻭﺭ! ﺇﺫﺍ ﻧﺸﺄ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﻋﺎﻟﻢ ﻣﻦ ﺍﻟﺮﻣﺎﺩ ،ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﺴﻬﻞ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺤﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺣﻤﺎﺱ ﺍﻷﻭﻫﺎﻡ

ﻭﺍﻟﻤﺸﺎﺭﻳﻊ ﺍﻟﻌﻈﻴﻤﺔ .ﺇﺫﺍ ﻧﺸﺄﻭﺍ ﻓﻲ ﺻﺤﺮﺍﺀ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻤﻌﻨﻰ ،ﻛﻴﻒ ﻳﻤﻜﻨﻬﻢ ﺍﻟﺘﻀﺤﻴﺔ ﺑﺄﻧﻔﺴﻬﻢ ﻛﻲ ﻳﺰﺭﻋﻮﺍ؟ ﺇﻥ ﺗﺠﺮﺑﺔ

ﺍﻟﺘﻮﻗّﻒ ،ﻭﺍﻗﺘﻼﻉ ﺍﻟﺠﺬﻭﺭ ،ﻭﺳﻘﻮﻁ ﺍﻟﻴﻘﻴﻦ ﺍﻷﺳﺎﺳﻲ ،ﺍﻟﺘﻲ ﺗﻌﺰﺯﻫﺎ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﻋﻼﻣﻴﺔ ﺍﻟﺤﺎﻟﻴﺔ ،ﺗﺜﻴﺮ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﺍﻟﻌﻤﻴﻖ

ﺑﺎﻟﻴﺘﻢ ﺍﻟﺬﻱ ﻳﺠﺐ ﺃﻥ ﻧﻮﺍﺟﻬﻪ ﻋﺒﺮ ﺧﻠﻖ ﻓﺴﺤﺎﺕ ﺃﺧﻮﻳﺔ ﻭﺟﺬّﺍﺑﺔ ﻳﻌﻴﺶ ﻓﻴﻬﺎ ﺍﻟﻤﺮﺀ ﺑﺈﺣﺴﺎﺱ.

.217ﺇﻥ ﺑﻨﺎﺀ "ﺑﻴﺖ" ﻫﻮ ﺑﺎﺧﺘﺼﺎﺭ "ﺑﻨﺎﺀ ﻋﺎﺋﻠﺔ؛ ﻫﻮ ﺃﻥ ﻧﺘﻌﻠّﻢ ﻛﻴﻒ ﻧﺸﻌﺮ ﺑﺎﺗّﺤﺎﺩ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﺃﺑﻌﺪ ﻣﻦ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﻨﻔﻌﻴﺔ ﺃﻭ

ﺍﻟﻮﻇﻴﻔﻴﺔ ،ﻭﺃﻥ ﻧﺘّﺤﺪ ﺑﻄﺮﻳﻘﺔ ﺗﺠﻌﻠﻨﺎ ﻧﺸﻌﺮ ﺑﺄﻥ ﺍﻟﺤﻴﺎﺓ ﻫﻲ ﺃﻛﺜﺮ ﺇﻧﺴﺎﻧﻴﺔ .ﺇﻥ ﺑﻨﺎﺀ ﺑﻴﺖ ،ﻳﻌﻨﻲ ﺃﻥ ﻧﺴﻤﺢ ﻟﻠﻨﺒﻮّﺓ ﺑﺄﻥ ﺗﺘﺠﺴّﺪ

ﻭﺃﻥ ﺗﺠﻌﻞ ﺳﺎﻋﺎﺗﻨﺎ ﻭﺃﻳﺎﻣﻨﺎ ﺃﻛﺜﺮ ﺿﻴﺎﻓﺔ ﻭﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﻼﻣﺒﺎﻻﺓ ﻭﺍﻟﻤﺠﻬﻮﻟﻴّﺔ .ﺇﻧﻪ ﻧﺴﺞ ﺭﻭﺍﺑﻂٍ ﺗُﺒﻨﻰ ﻋﺒﺮ ﻟﻔﺘﺎﺕ ﺑﺴﻴﻄﺔ ،ﻳﻮﻣﻴّﺔ،

ﻳﻤﻜﻨﻨﺎ ﺟﻤﻴﻌًﺎ ﺍﻟﻘﻴﺎﻡ ﺑﻬﺎ .ﻓﺎﻟﺒﻴﺖ ،ﻭﻛﻠّﻨﺎ ﻧﻌﺮﻓﻪ ﺟﻴﺪًﺍ ،ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺗﻌﺎﻭﻥ ﺍﻟﺠﻤﻴﻊ .ﻭﻻ ﻳﻤﻜﻦ ﻷﺣﺪ ﺃﻥ ﻳﻜﻮﻥ ﻏﻴﺮ ﻣﺒﺎﻝ ﺃﻭ

ﻏﺮﻳﺐ ،ﻷﻥ ﻛﻞّ ﻭﺍﺣﺪ ﻫﻮ ﺣﺠﺮ ﺿﺮﻭﺭﻱّ ﻓﻲ ﺑﻨﺎﺋﻪ .ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﻧﻄﻠﺐ ﻣﻦ ﺍﻟﺮﺏّ ﺃﻥ ﻳﻤﻨﺤﻨﺎ ﺍﻟﻨﻌﻤﺔ ﻛﻲ ﻧﺘﻌﻠّﻢ ﻛﻴﻒ ﻧﺘﺤﻠّﻰ

ﺑﺎﻟﺼﺒﺮ ،ﻭﻛﻴﻒ ﻧﻐﻔﺮ ﻟﺒﻌﻀﻨﺎ؛ ﻧﺘﻌﻠّﻢ ﻛﻴﻒ ﻧﺒﺪﺃ ﻣﻦ ﺟﺪﻳﺪ ﻛﻞّ ﻳﻮﻡ .ﻭﻛﻢ ﻣﻦ ﻣﺮّﺓ ﻳﺠﺐ ﺃﻥ ﻧﻐﻔﺮ ﺃﻭ ﻧﺒﺪﺃ ﻣﻦ ﺟﺪﻳﺪ؟ ﺳﺒﻌﻴﻦ

ﻣﺮّﺓ ﺳﺒﻊ ﻣﺮّﺍﺕ ،ﻛﻠّﻤﺎ ﻟﺰﻡ ﺍﻷﻣﺮ .ﻓﺈﻧﺸﺎﺀ ﺭﻭﺍﺑﻂ ﻗﻮﻳّﺔ ﻳﺘﻄﻠّﺐ ﺍﻟﺜﻘﺔ ﺍﻟﺘﻲ ﻳﻐﺬّﻳﻬﺎ ﺍﻟﺼﺒﺮ ﻭﺍﻟﻤﻐﻔﺮﺓ ﻳﻮﻣﻴًّﺎ .ﻭﻫﻜﺬﺍ ﺗﺤﺪﺙ

ﻣﻌﺠﺰﺓ ﺍﻻﺧﺘﺒﺎﺭ ﺃﻥ ﻫﻨﺎ ﻳﻮﻟﺪ ﺍﻟﻤﺮﺀ ﻣﻦ ﺟﺪﻳﺪ ،ﻫﻨﺎ ﻧﻮﻟﺪ ﺟﻤﻴﻌًﺎ ﻣﻦ ﺟﺪﻳﺪ ﻷﻧﻨﺎ ﻧﺸﻌﺮ ﺑﻌﻨﺎﻕ ﺍﻟﻠﻪ ﺍﻟﻔﻌّﺎﻝ ﺍﻟﺬﻱ ﻳﺴﻤﺢ ﻟﻨﺎ ﺑﺄﻥ

ﻧﺤﻠﻢ ﺑﻌﺎﻟﻢ ﺃﻛﺜﺮ ﺇﻧﺴﺎﻧﻴﺔ ،ﻭﺑﺎﻟﺘﺎﻟﻲ ،ﺃﻛﺜﺮ ﺃﻟﻮﻫﻴﺔ.[114]"

.218ﻓﻲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ،ﻳﺠﺐ ﺃﻥ ﻧﻘﺪّﻡ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﻣﺆﺳّﺴﺎﺗﻨﺎ ﺃﻣﺎﻛﻦ ﻣﻨﺎﺳﺒﺔ ،ﻳﻤﻜﻨﻬﻢ ﺍﻟﺘﺼﺮّﻑ ﺑﻬﺎ ﻛﻤﺎ ﻳﺤﻠﻮ ﻟﻬﻢ،

ﻭﺣﻴﺚ ﻳﻤﻜﻨﻬﻢ ﺍﻟﺪﺧﻮﻝ ﻭﺍﻟﺨﺮﻭﺝ ﺑﺤﺮّﻳﺔ؛ ﺃﻣﺎﻛﻦ ﺗﺴﺘﻀﻴﻔﻬﻢ ،ﻭﺣﻴﺚ ﻳﻤﻜﻨﻬﻢ ﺍﻟﺬﻫﺎﺏ ﺗﻠﻘﺎﺋﻴًﺎ ﻭﺑﺜﻘﺔ ﻛﻲ ﻳﻠﺘﻘﻮﺍ ﺑﺸﺒﻴﺒﺔ ﺁﺧﺮﻳﻦ

ﻓﻲ ﺍﻟﺼﻌﻮﺑﺎﺕ ﻛﻤﺎ ﻭﻋﻨﺪ ﺍﻟﻤﻠﻞ ،ﺃﻭ ﻋﻨﺪﻣﺎ ﻳﺮﻏﺒﻮﻥ ﻓﻲ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺄﻓﺮﺍﺣﻬﻢ .ﻭﻗﺪ ﺣﻘّﻖ ﺷﻴﺌًﺎ ﻣﻦ ﻫﺬﺍ ﺑﻌﺾ ﺍﻟﻤﻌﺎﻫﺪ

ﻭﺑﻌﺾ ﻣﺮﺍﻛﺰ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻷﺧﺮﻯ ،ﻭﺍﻟﺘﻲ ﺗﺸﻜّﻞ ،ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺤﺎﻻﺕ ،ﺍﻷﺟﻮﺍﺀ ﺍﻟﺘﻲ ﻳﻌﻴﺶ ﻓﻴﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ ﺧﺒﺮﺍﺕ ﺍﻟﺼﺪﺍﻗﺔ ،ﺃﻭ

ﺍﻟﺤﺐ ،ّﻭﺣﻴﺚ ﻳﻤﻜﻨﻬﻢ ﺃﻥ ﻳﻠﺘﻘﻮﺍ ﻭﺃﻥ ﻳﺘﺸﺎﺭﻛﻮﺍ ﺑﺎﻟﻤﻮﺳﻴﻘﻰ ،ﻭﺍﻟﺘﺮﻓﻴﻪ ،ﻭﺍﻟﺮﻳﺎﺿﺔ ،ﻭﻛﺬﻟﻚ ﺍﻟﺘﺄﻣّﻞ ﻭﺍﻟﺼﻼﺓ ،ﻣﻊ ﺑﻌﺾ ﺍﻟﻌﻮﻥ

ﻭﺍﻟﻤﺸﺎﺭﻳﻊ ﺍﻟﻤﺨﺘﻠﻔﺔ .ﻭﺗﺠﺪ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺳﺒﻴﻠﻬﺎ ﺍﻟﺒﺸﺎﺭﺓُ ﻣﻦ ﺷﺨﺺ ﻵﺧﺮ ،ﻭﺍﻟﺘﻲ ﻻ ﻏﻨﻰ ﻋﻨﻬﺎ ،ﻭﻻ ﻳﻤﻜﻦ ﺍﻻﺳﺘﻌﺎﺿﺔ

ﻋﻨﻬﺎ ﺑﺄﻱّ ﻣﺼﺪﺭ ﺃﻭ ﺍﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺭﻋﻮﻳﺔ.

.219"ﺇﻥ ﺍﻟﺼﺪﺍﻗﺔ ﻭﺍﻟﻌﻼﻗﺎﺕ ،ﺍﻟﺘﻲ ﻏﺎﻟﺒًﺎ ﻣﺎ ﺗﻜﻮﻥ ﺃﻳﻀًﺎ ﻓﻲ ﻣﺠﻤﻮﻋﺎﺕ ﻧﻈﺎﻣﻴﺔ ﺇﻟﻰ ﺣﺪّ ﻣﺎ ،ﺗﻘﺪّﻡ ﺍﻟﻔﺮﺻﺔ ﻟﺘﻌﺰﻳﺰ

ﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﻼﺋﻘﻴﺔ ﻓﻲ ﺳﻴﺎﻕ ﻻ ﻳﺘﻢّ ﻓﻴﻪ ﺗﻘﻴﻴﻢ ﺍﻟﺸﺨﺺ ﺃﻭ ﺇﺩﺍﻧﺘﻪ .ﻭﻳﺸﻜّﻞ ﺍﻻﺧﺘﺒﺎﺭ ﺍﻟﺠﻤﺎﻋﻲ ﺑﺪﻭﺭﻩ ﻣﻮﺭﺩﺍً

ﻟﻠﻤﺸﺎﺭﻛﺔ ﺑﺎﻹﻳﻤﺎﻥ ﻭﻟﻤﺴﺎﻋﺪﺓٍ ﻣﺘﺒﺎﺩﻟﺔ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ .ﻓﺒﺎﺳﺘﻄﺎﻋﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺃﻥ ﻳﻮﺟّﻬﻮﺍ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻵﺧﺮﻳﻦ ﻭﺃﻥ ﻳﻌﻴﺸﻮﺍ ﺭﺳﺎﻟﺔ

ﺣﻘﻴﻘﻴﺔ ﻭﺳﻂ ﺃﺻﺪﻗﺎﺋﻬﻢ.[115]"

.220ﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﺃﻧﻬﻢ ﻣﻌﺰﻭﻟﻮﻥ ﻭﻳﻔﻘﺪﻭﻥ ﺃﻱّ ﺍﺗّﺼﺎﻝ ﻣﻊ ﺟﻤﺎﻋﺎﺕ ﺍﻟﺮﻋﺎﻳﺎ ﻭﺍﻟﺤﺮﻛﺎﺕ ﻭﺍﻟﻤﺆﺳّﺴﺎﺕ ﺍﻟﻜﻨﺴﻴﺔ ﺍﻷﺧﺮﻯ.

ﻟﻜﻨﻬﻢ ﻳﻨﺪﻣﺠﻮﻥ ﺑﺸﻜﻞ ﺃﻓﻀﻞ ﻓﻲ ﻣﺠﺘﻤﻌﺎﺕ ﻣﻨﻔﺘﺤﺔ ،ﺣﻴّﺔ ﻓﻲ ﺍﻹﻳﻤﺎﻥ ،ﺣﺮﻳﺼﺔ ﻋﻠﻰ ﺇﺷﻌﺎﻉ ﻧﻮﺭ ﻳﺴﻮﻉ ﺍﻟﻤﺴﻴﺢ ،ﻓﺮﺣﺔ،

ﺣﺮّﺓ ،ﺃﺧﻮﻳﺔ ﻭﻣﻠﺘﺰﻣﺔ .ﻭﺑﺎﺳﺘﻄﺎﻋﺔ ﻫﺬﻩ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻘﻨﻮﺍﺕ ﺍﻟﺘﻲ ﻳﺸﻌﺮﻭﻥ ﻓﻴﻬﺎ ﺃﻧﻬﻢ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺗﻨﻤﻴﺔ ﻋﻼﻗﺎﺕ

ﻗﻴّﻤﺔ.

ﺭﻋﻮﻳﺔ ﺍﻟﻤﺆﺳّﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ

.221ﻻ ﺷﻚّ ﺃﻥ ﺍﻟﻤﺪﺭﺳﺔ ﺗﺸﻜّﻞ ﻣﻨﺼّﺔ ﻟﻠﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﺸﺒﻴﺒﺔ .ﺇﻧﻬﺎ ﻣﻜﺎﻥ ﻣﺘﻤﻴّﺰ ﻟﺘﻌﺰﻳﺰ ﺍﻟﺸﺨﺺ ،ﻭﻟﺬﺍ ﻟﻄﺎﻟﻤﺎ

ﺃﻭﻟﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻴﺤﻲ ﺍﻫﺘﻤﺎﻣًﺎ ﻛﺒﻴﺮًﺍ ﺑﻬﺎ ،ﺳﻮﺍﺀ ﻋﺒﺮ ﺗﻨﺸﺌﺔ ﺍﻟﻤﻌﻠّﻤﻴﻦ ﻭﺍﻟﻤﺪﺭﺍﺀ ،ﺃﻡ ﻣﻦ ﺧﻼﻝ ﺇﻧﺸﺎﺀ ﻣﺪﺍﺭﺳﻪ ﺍﻟﺨﺎﺻﺔ،

ﻣﻦ ﻛﻞّ ﻧﻮﻉ ﻭﻣﺴﺘﻮﻯ .ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ،ﻗﺪ ﺧﻠﻖ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻋﺪﺩًﺍ ﻻ ﻳﺤﺼﻰ ﻣﻦ ﺍﻟﻤﻮﺍﻫﺐ ﻭﻣﻦ ﺷﻬﺎﺩﺍﺕ ﻟﻠﻘﺪﺍﺳﺔ.

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ﻟﻜﻨﻬﺎ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﻧﻘﺪ ﺫﺍﺗﻲ ﻋﺎﺟﻞ ،ﺇﺫﺍ ﻣﺎ ﺭﺃﻳﻨﺎ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﻲ ﺧﻠّﻔﻬﺎ ﺍﻟﻌﻤﻞ ﺍﻟﺮﻋﻮﻱ ﻓﻲ ﺍﻟﻜﺜﻴﺮ ﻣﻨﻬﺎ؛ ﻫﻮ ﻋﻤﻞ ﺭﻋﻮﻱ ﻳﺮﻛّﺰ

ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺪﻳﻨﻲ ﺍﻟﺬﻱ ﻏﺎﻟﺒًﺎ ﻣﺎ ﺃﻇﻬﺮ ﻋﺪﻡ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺧﻠﻖ ﺍﺧﺘﺒﺎﺭﺍﺕ ﺇﻳﻤﺎﻥ ﺗﺪﻭﻡ .ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻚ ،ﻫﻨﺎﻙ ﺑﻌﺾ

ﺍﻟﻤﺪﺍﺭﺱ ﺍﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔ ﺍﻟﺘﻲ ﻳﺒﺪﻭ ﺃﻧﻬﺎ ﻣﻨﻈّﻤﺔ ﻟﺘﺤﺎﻓﻆ ﻋﻠﻰ ﺍﻟﻤﻮﺟﻮﺩ ﻭﺣﺴﺐ .ﻓﺎﻟﺨﻮﻑ ﻣﻦ ﺍﻟﺘﻐﻴﻴﺮ ﻳﺠﻌﻠﻬﻢ ﻏﻴﺮ ﻗﺎﺩﺭﻳﻦ

ﻋﻠﻰ ﺗﺤﻤﻞ ﻋﺪﻡ ﺍﻟﻴﻘﻴﻦ ﻭﺗﺪﻓﻌﻬﻢ ﺇﻟﻰ ﺍﻻﻧﻐﻼﻕ ﺇﺯﺍﺀ ﺍﻟﻤﺨﺎﻃﺮ ﺍﻟﺘﻲ ﻳﺤﻤﻠﻬﺎ ﻛﻞّ ﺗﻐﻴﻴﺮ ،ﺃﻛﺎﻧﺖ ﺣﻘﻴﻘﻴﺔ ﺃﻡ ﺗﺨﻴّﻠﻴﺔ .ﻭﺍﻟﻤﺪﺭﺳﺔ

ﺍﻟﺘﻲ ﺗﺤﻮّﻟﺖ ﺇﻟﻰ "ﻣﺨﺒﺄ" ﻳﺤﻤﻲ ﻣﻦ ﺍﻷﺧﻄﺎﺀ "ﺍﻟﺨﺎﺭﺟﻴﺔ ،"ﻫﻲ ﺗﻌﺒﻴﺮ ﻛﺎﺭﻳﻜﺎﺗﻮﺭﻱ ﻋﻦ ﻫﺬﺍ ﺍﻟﻤﻴﻞ .ﻭﺗﻌﻜﺲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ،

ﺑﻄﺮﻳﻘﺔ ﻣﺤﺰﻧﺔ ،ﻣﺎ ﻳﺨﺘﺒﺮﻩ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﻋﻨﺪ ﺗﺨﺮّﺟﻬﻢ ﻣﻦ ﺑﻌﺾ ﺍﻟﻤﺆﺳّﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ :ﻫﻨﺎﻙ ﺗﺒﺎﻳﻦ ،ﻣﻦ ﺍﻟﺼﻌﺐ

ﺗﺨﻄّﻴﻪ ،ﺑﻴﻦ ﻣﺎ ﺗﻌﻠّﻤﻮﻩ ﻭﺍﻟﻌﺎﻟﻢ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻪ .ﺣﺘﻰ ﺃﻥ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﻟﺪﻳﻨﻴّﺔ ﻭﺍﻷﺧﻼﻗﻴّﺔ ﺍﻟﺘﻲ ﺗﻠﻘّﻮﻫﺎ ﻟﻢ ﺗﻌﺪّﻫﻢ

ﻟﻤﻮﺍﺟﻬﺔ ﻋﺎﻟﻢ ﻳﺴﺨﺮ ﻣﻨﻬﻢ ،ﻭﻟﻢ ﻳﺘﻌﻠّﻤﻮﺍ ﻃﺮﻗًﺎ ﻟﻠﺼﻼﺓ ﻭﻟﻌﻴﺶ ﺍﻹﻳﻤﺎﻥ ﻳﻤﻜﻨﻬﻢ ﺍﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﺑﺴﻬﻮﻟﺔ ﻭﺳﻂ ﺇﻳﻘﺎﻉ ﻫﺬﺍ

ﺍﻟﻤﺠﺘﻤﻊ .ﻣﻦ ﺃﻛﺒﺮ ﺃﻓﺮﺍﺡ ﺍﻟﻤﻌﻠّﻢ ،ﻓﻲ ﺍﻟﻮﺍﻗﻊ ،ﻫﻮ ﻋﻨﺪﻣﺎ ﻳﺮﻯ ﻃﺎﻟﺒًﺎ ﻳﺒﻨﻲ ﻧﻔﺴﻪ ﻛﺸﺨﺺ ﻗﻮﻱّ ﻭﻣﺘﻜﺎﻣﻞ ،ﻭﻳﻠﻌﺐ ﺩﻭﺭًﺍ ﻣﻬﻤًّﺎ

ﻭﻣﻌﻄﺎﺀ.

.222ﻻ ﺗﺰﺍﻝ ﺍﻟﻤﺪﺭﺳﺔ ﺍﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔ ﺿﺮﻭﺭﻳﺔ ﻛﻤﻜﺎﻥ ﻟﺘﺒﺸﻴﺮ ﺍﻟﺸﺒﻴﺒﺔ .ﻭﻣﻦ ﺍﻟﻤﻬﻢّ ﻣﺮﺍﻋﺎﺓ ﺑﻌﺾ ﺍﻟﻤﻌﺎﻳﻴﺮ ﺍﻟﻤﻠﻬﻤﺔ ﺍﻟﻤﺸﺎﺭ

ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﻔﺮﺡ ﺍﻟﺤﻘﻴﻘﻲ ﻣﻦ ﺃﺟﻞ ﺗﺠﺪﻳﺪ ﺍﻟﻤﺪﺍﺭﺱ ﻭﺍﻟﺠﺎﻣﻌﺎﺕ ﺍﻟﺘﻲ ﻫﻲ "ﻓﻲ ﺍﻧﻄﻼﻕ" ﻭﺇﺭﺳﺎﻟﻴﺔ ،ﻭﺇﻋﺎﺩﺓ ﺇﻃﻼﻗﻬﺎ ،ﻣﺜﻞ:

ﺧﺒﺮﺓ ﺍﻟﺒﺸﺎﺭﺓ ،ﻭﺍﻟﺤﻮﺍﺭ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﻤﺴﺘﻮﻳﺎﺕ ،ﻭﺍﻟﺘﺪﺍﺧﻞ ﺑﻴﻦ ﺍﻟﺘﺨﺼّﺼﺎﺕ ﺍﻟﻤﻘﺮﺭﺓ ،ﻭﻣﺎ ﺑﻌﺪ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺍﻟﻤﻘﺮﺭﺓ ،ﻭﺗﻌﺰﻳﺰ

ﺛﻘﺎﻓﺔ ﺍﻟﻠﻘﺎﺀ ،ﻭﺍﻟﺤﺎﺟﺔ ﺍﻟﻤﻠﺤّﺔ ﺇﻟﻰ "ﺑﻨﺎﺀ ﺷﺒﻜﺔ" ﻭﺧﻴﺎﺭ ﺍﻷﺧﻴﺮﻳﻦ ،ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺒﻌﺪﻫﻢ ﺍﻟﻤﺠﺘﻤﻊ ﻭﻳﺘﺠﺎﻫﻠﻬﻢ .[116]ﻛﻤﺎ

ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺩﻣﺞ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺃﺱ ،ﻭﺍﻟﻘﻠﺐ ،ﻭﺍﻟﻴﺪﻳﻦ.

.223ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ،ﻻ ﻳﻤﻜﻨﻨﺎ ﻓﺼﻞ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻦ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ .ﻓﻄﺎﻟﻤﺎ ﻣﺎ ﺃﺭﺍﺩﺕ ﺍﻟﻜﻨﻴﺴﺔ ﺗﻄﻮﻳﺮ

ﻣﺴﺎﺣﺎﺕ ﻟﻠﺸﺒﻴﺒﺔ ﻟﺜﻘﺎﻓﺔ ﺃﻓﻀﻞ .ﻭﻻ ﻳﺠﺐ ﺃﻥ ﺗﺘﺨﻠّﻰ ﻋﻦ ﻫﺬﺍ ،ﻷﻥ ﻟﻠﺸﺒﻴﺒﺔ ﺍﻟﺤﻖّ ﻓﻲ ﺫﻟﻚ ."ﺇﻥ ﺍﻟﺤﻖّ ﻓﻲ ﺍﻟﺜﻘﺎﻓﺔ ،ﻻ ﺳﻴّﻤﺎ

ﺍﻟﻴﻮﻡ ،ﻭﻗﺒﻞ ﻛﻞّ ﺷﻲﺀ ،ﻳﻌﻨﻲ ﺣﻤﺎﻳﺔ ﺍﻟﺤﻜﻤﺔ ،ﺃﻱ ﺍﻟﻤﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﻤﺆﻧﺴِﻨَﺔ .ﻓﻐﺎﻟﺒًﺎ ﻣﺎ ﻗﺪ ﻛﻴﻔّﺘﻨﺎ ﻧﻤﺎﺫﺝ ﺣﻴﺎﺓ ﺗﺎﻓﻬﺔ

ﻭﺯﺍﺋﻠﺔ ،ﺗﺪﻓﻌﻨﺎ ﺇﻟﻰ ﻣﻮﺍﺻﻠﺔ ﺍﻟﻨﺠﺎﺡ ﺑﺘﻜﻠﻔﺔ ﻣﻨﺨﻔﻀﺔ ،ﻣﺴﺘﺒﻌﺪﺓ ﺍﻟﺘﻀﺤﻴﺎﺕ ،ﻭﻏﺎﺭﺳﺔ ﻓﻜﺮﺓ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺔ ﻟﻴﺴﺖ ﺿﺮﻭﺭﻳﺔ ﺇﺫﺍ

ﻟﻢ ﺗﻘﺪّﻡ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺷﻴﺌًﺎ ﻣﻠﻤﻮﺳًﺎ .ﻛﻼ ،ﺍﻟﺪﺭﺍﺳﺔ ﺗﺴﺎﻋﺪﻧﺎ ﻋﻠﻰ ﻃﺮﺡ ﺍﻷﺳﺌﻠﺔ ،ﻭﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺴﻤﺎﺡ ﻟﻸﻣﻮﺭ ﺍﻟﺘﺎﻓﻬﺔ ﺑﺘﺨﺪﻳﺮﻧﺎ،

ﻭﻋﻠﻰ ﺇﻳﺠﺎﺩ ﻣﻌﻨﻰ ﺍﻟﺤﻴﺎﺓ .ﻳﺠﺐ ﺍﻟﻤﻄﺎﻟﺒﺔ ﺑﺎﻟﺤﻖّ ﻓﻲ ﺃﻻّ ﺗﺴﻮﺩ "ﻋﺮﺍﺋﺲ ﺍﻟﺒﺤﺮ" ﺍﻟﻜﺜﻴﺮﺓ ﺍﻟﺘﻲ ﺗﺼﺮﻓﻨﺎ ﺍﻟﻴﻮﻡ ﻋﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ.

ﺇﻥ ﻋﻮﻟﻴﺲ ،ﻛﻲ ﻻ ﻳﺴﺘﺴﻠﻢ ﻷﻏﻨﻴﺔ ﻋﺮﺍﺋﺲ ﺍﻟﺒﺤﺮ ،ﺍﻟﺘﻲ ﺃﻏﺮﺕ ﺍﻟﺒﺤﺎﺭﺓ ﻭﺟﻌﻠﺘﻬﻢ ﻳﺘﺤﻄّﻤﻮﻥ ﻋﻠﻰ ﺍﻟﺼﺨﻮﺭ ،ﺭﺑﻂ ﻧﻔﺴﻪ

ﺑﺸﺠﺮﺓ ﺍﻟﺴﻔﻴﻨﺔ ﻭﻏﻄّﻰ ﺁﺫﺍﻥ ﺭﻓﺎﻗﻪ .ﺃﻣﺎ ﺃﻭﺭﻓﻴﻮﺱ ،ﻭﻛﻲ ﻳﺘﺼﺪّﻯ ﻷﻏﻨﻴﺔ ﻋﺮﺍﺋﺲ ﺍﻟﺒﺤﺮ ،ﻗﺎﻡ ﺑﺸﻲﺀ ﺁﺧﺮ :ﻏﻨّﻰ ﻟﺤﻨًﺎ ﺃﺟﻤﻞ

ﻓﺄﻃﺮﺏ ﻋﺮﺍﺋﺲ ﺍﻟﺒﺤﺮ .ﻫﺬﻩ ﻫﻲ ﻣﻬﻤّﺘﻜﻢ ﺍﻟﻌﻈﻴﻤﺔ :ﻣﻮﺍﺟﻬﺔ ﺍﻷﻟﺤﺎﻥ ﺍﻟﻤُﺸِﻠّﺔ ﺍﻟﺘﻲ ﻳﻄﻠﻘﻬﺎ ﺍﻻﺳﺘﻬﻼﻙ ﺍﻟﺜﻘﺎﻓﻲ ﻋﺒﺮ ﺧﻴﺎﺭﺍﺕ

ﺩﻳﻨﺎﻣﻴﻜﻴﺔ ﻭﻗﻮﻳﺔ ،ﻭﺍﻟﺒﺤﺚ ﻭﺍﻟﻤﻌﺮﻓﺔ ﻭﺍﻟﻤﺸﺎﺭﻛﺔ.[117]

ﻣﺠﺎﻻﺕ ﻣﺨﺘﻠﻔﺔ ﻟﻠﺘﻄﻮﺭﺍﺕ ﺍﻟﺮﻋﻮﻳﺔ

.224ﺇﻥ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺘﺬﻭّﻗﻮﺍ ﺍﻟﺼﻤﺖ ﻭﺍﻟﻌﻼﻗﺔ ﺍﻟﺤﻤﻴﻤﺔ ﻣﻊ ﺍﻟﻠﻪ .ﻛﻤﺎ ﻭﺍﺯﺩﺍﺩ ﻋﺪﺩ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻟﺘﻲ

ﺗﺘﺠﻤّﻊ ﻟﻠﺴﺠﻮﺩ ﻟﻠﻘﺮﺑﺎﻥ ﺍﻷﻗﺪﺱ ﺃﻭ ﻟﻠﺼﻼﺓ ﻋﺒﺮ ﻛﻠﻤﺔ ﺍﻟﻠﻪ .ﻻ ﻳﺠﺐ ﺍﻟﺘﻘﻠﻴﻞ ﻣﻦ ﺷﺄﻥ ﺍﻟﺸﺒﻴﺒﺔ ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﻮﺍ ﻏﻴﺮ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ

ﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﻣﺒﺎﺩﺭﺍﺕ ﺗﺄﻣّﻠﻴﺔ .ﻳﻨﺒﻐﻲ ﻓﻘﻂ ﺇﻳﺠﺎﺩ ﺍﻷﺳﺎﻟﻴﺐ ﻭﺍﻟﻄﺮﻕ ﺍﻟﻤﻨﺎﺳﺒﺔ ﻟﻤﺴﺎﻋﺪﺗﻬﻢ ﻋﻠﻰ ﺍﻟﺒﺪﺀ ﻓﻲ ﻫﺬﻩ ﺍﻟﺘﺠﺮﺑﺔ ﺫﺍﺕ

ﺍﻟﻘﻴﻤﺔ ﺍﻟﺴﺎﻣﻴﺔ ﻟﻠﻐﺎﻳﺔ .ﻓﻴﻤﺎ ﻳﺘﻌﻠّﻖ ﺑﻤﺠﺎﻻﺕ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺼﻼﺓ ،"ﻳﻄﻠﺐ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻜﺎﺛﻮﻟﻴﻜﻴﻴﻦ ،ﻓﻲ ﺳﻴﺎﻗﺎﺕ ﻣﺨﺘﻠﻔﺔ ،ﻣﺒﺎﺩﺭﺍﺕ

ﺻﻼﺓ ﻭﻋﻴﺶ ﻟﻸﺳﺮﺍﺭ ،ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺇﺩﺧﺎﻝ ﺣﻴﺎﺗﻬﻢ ﺍﻟﻴﻮﻣﻴّﺔ ﻓﻲ ﻟﻴﺘﻮﺭﺟﻴﺎ ﻧﻀﺮﺓ ،ﻭﺃﺻﻴﻠﺔ ﻭﻓﺮﺣﺔ .[118]"ﻣﻦ ﺍﻟﻤﻬﻢّ ﺑﺎﻟﺘﺎﻟﻲ

ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺃﻗﻮﻯ ﻟﺤﻈﺎﺕ ﺍﻟﺴﻨﺔ ﺍﻟﻠﻴﺘﻮﺭﺟﻴﺔ ،ﺧﺎﺻﺔ ﺃﺳﺒﻮﻉ ﺍﻵﻻﻡ ﻭﺍﻟﻔﺼﺢ ﻭﻋﻴﺪ ﺍﻟﻌﻨﺼﺮﺓ ﻭﻋﻴﺪ ﺍﻟﻤﻴﻼﺩ .ﺇﻧﻬﻢ ﻳﺤﺒّﻮﻥ

ﻛﺬﻟﻚ ﺍﻟﻠﻘﺎﺀﺍﺕ ﺍﻻﺣﺘﻔﺎﻟﻴﺔ ﺍﻷﺧﺮﻯ ،ﺍﻟﺘﻲ ﺗﻜﺴﺮ ﺍﻟﺮﻭﺗﻴﻦ ،ﻭﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺍﺧﺘﺒﺎﺭ ﻓﺮﺡ ﺍﻹﻳﻤﺎﻥ.

.225ﺇﻥ ﺍﻟﺨﺪﻣﺔ ﺗﺸﻜّﻞ ﻓﺮﺻﺔ ﻓﺮﻳﺪﺓ ﻟﻠﻨﻤﻮّ ﻭﺃﻳﻀًﺎ ﻟﻼﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻟﻬﺒﺔ ﺍﻹﻳﻤﺎﻧﻴﺔ ﻭﺍﻟﻤﺤﺒّﺔ :ﻳﺸﻌﺮ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ

ﺑﺎﻧﺠﺬﺍﺏ ﺇﻟﻰ ﺇﻣﻜﺎﻧﻴﺔ ﻣﺴﺎﻋﺪﺓ ﺍﻵﺧﺮﻳﻦ ،ﻭﻻ ﺳﻴّﻤﺎ ﺍﻷﻃﻔﺎﻝ ﻭﺍﻟﻔﻘﺮﺍﺀ .ﻭﻏﺎﻟﺒًﺎ ﻣﺎ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺨﺪﻣﺔ ﻫﻲ ﺍﻟﺨﻄﻮﺓ ﺍﻷﻭﻟﻰ

ﻻﻛﺘﺸﺎﻑ ﺃﻭ ﻹﻋﺎﺩﺓ ﺍﻛﺘﺸﺎﻑ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺴﻴﺤﻴّﺔ ﻭﺍﻟﻜﻨﺴﻴّﺔ .ﻭﺍﻟﻜﺜﻴﺮ ﻣﻨﻬﻢ ﻳﺸﻌﺮ ﺑﺎﻟﺘﻌﺐ ﻣﻦ ﺑﺮﺍﻣﺞ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻭﺣﺘﻰ

ﺍﻟﺮﻭﺣﻴﺔ ،ﻭﻳﻄﺎﻟﺒﻮﻥ ﺃﺣﻴﺎﻧًﺎ ﺑﺈﻣﻜﺎﻧﻴﺔ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ ﺩﻭﺭ ﺃﻛﺒﺮ ﻓﻲ ﺍﻷﻧﺸﻄﺔ ﺍﻟﺘﻲ ﺗﻘﺪّﻡ ﺷﻴﺌًﺎ ﻟﻠﻨﺎﺱ.

.226ﻻ ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﻨﺴﻰ ﺍﻟﺘﻌﺒﻴﺮﺍﺕ ﺍﻟﻔﻨﻴﺔ ،ﻣﺜﻞ ﺍﻟﻤﺴﺮﺡ ،ﻭﺍﻟﺮﺳﻢ ،ﻭﻏﻴﺮﻫﺎ .ﺇﻧﻤﺎ "ﺃﻫﻤّﻴﺔ ﺍﻟﻤﻮﺳﻴﻘﻰ ﻫﻲ ﺧﺎﺻّﺔ ،ﻭﺗﻤﺜّﻞ

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ﺑﻴﺌﺔ ﺣﻘﻴﻘﻴﺔ ﺧﺎﺻﺔ ،ﻳﻨﻐﻤﺲ ﻓﻴﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ ﺑﺎﺳﺘﻤﺮﺍﺭ ،ﻓﻀﻠًﺎ ﻋﻦ ﺃﻧﻬﺎ ﺛﻘﺎﻓﺔ ﻭﻟﻐﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺇﺛﺎﺭﺓ ﺍﻟﻌﻮﺍﻃﻒ ﻭﺗﺸﻜﻴﻞ

ﺍﻟﻬﻮﻳﺔ .ﻛﻤﺎ ﺗﻤﺜّﻞ ﺍﻟﻠﻐﺔ ﺍﻟﻤﻮﺳﻴﻘﻴّﺔ ﻣﻮﺭﺩًﺍ ﺭﻋﻮﻳًﺎ ،ﻳﺘﻔﺎﻋﻞ ﺑﺸﻜﻞ ﺧﺎﺹ ﻣﻊ ﺍﻟﻠﻴﺘﻮﺭﺟﻴﺎ ﻭﺗﺠﺪﻳﺪﻫﺎ .[119]"ﻭﻗﺪ ﻳﺸﻜّﻞ ﺍﻟﻐﻨﺎﺀ

ﺣﺎﻓﺰًﺍ ﻛﺒﻴﺮًﺍ ﻟﻤﺴﺎﺭ ﺍﻟﺸﺒﻴﺒﺔ .ﻗﺎﻝ ﺍﻟﻘﺪّﻳﺲ ﺃﻭﻏﺴﻄﻴﻨﻮﺱ :"ﻏﻦ ،ّﻟﻜﻦ ﺍﻣﺶِ؛ ﺧﻔّﻒ ﻋﻤﻠﻚ ﺑﺎﻟﻐﻨﺎﺀ ،ﻻ ﺗﺤﺐّ ﺍﻟﻜﺴﻞ :ﻏﻦّ

ﻭﺍﻣﺶِ [...]ﺃﻧﺖ ،ﺇﺫﺍ ﺗﻘﺪّﻣﺖ ،ﺗﻤﺸﻲ؛ ﻭﻟﻜﻦ ﺗﻘﺪّﻡ ﻓﻲ ﺍﻟﺨﻴﺮ ،ﻓﻲ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺼﺤﻴﺢ ،ﻓﻲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﻟﺤﺔ :ﻏﻦّ

ﻭﺍﻣﺶ.[120]ِ"

.227"ﻣﻦ ﺍﻟﻤﻬﻢّ ﺃﻳﻀًﺎ ﺍﻟﻤﻜﺎﻧﺔ ﺍﻟﺘﻲ ﻳﻮﻟﻴﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ ﻟﻠﺮﻳﺎﺿﺔ ،ﻭﺍﻟﺘﻲ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻘﻠّﻞ ﺍﻟﻜﻨﻴﺴﺔ ﻣﻦ ﺷﺄﻧﻬﺎ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻢ

ﻭﺍﻟﺘﻨﺸﺌﺔ ،ﻓﺘﺤﺎﻓﻆ ﻋﻠﻰ ﺣﻀﻮﺭ ﻗﻮﻱّ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ .ﻳﺠﺐ ﻣﺴﺎﻋﺪﺓ ﻋﺎﻟﻢ ﺍﻟﺮﻳﺎﺿﺔ ﻋﻠﻰ ﺍﻟﺘﻐﻠّﺐ ﻋﻠﻰ ﺍﻟﻐﻤﻮﺽ ﺍﻟﺬﻱ

ﺳﺎﺩﻩ :ﻣﺜﻞ ﺗﺄﻟﻴﻪ ﺍﻷﺑﻄﺎﻝ ،ﻭﺍﻟﺨﻀﻮﻉ ﺇﻟﻰ ﺍﻟﻤﻨﻄﻖ ﺍﻟﺘﺠﺎﺭﻱ ،ﻭﺇﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺍﻟﻨﺠﺎﺡ ﺑﺄﻱّ ﺛﻤﻦ .[121]"ﻓﻲ ﺃﺳﺎﺱ ﺍﻟﺘﺠﺮﺑﺔ

ﺍﻟﺮﻳﺎﺿﻴﺔ ﻫﻨﺎﻙ "ﺍﻟﻔﺮﺡ :ﻓﺮﺡ ﺍﻟﺤﺮﻛﺔ ،ﻓﺮﺡ ﺍﻟﺘﻮﺍﺟﺪ ﻣﻌًﺎ ،ﻓﺮﺡ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻟﻤﻮﺍﻫﺐ ﺍﻟﺘﻲ ﻳﻬﺒﻨﺎ ﺇﻳﺎﻫﺎ ﺍﻟﺨﺎﻟﻖ ﻛﻞّ ﻳﻮﻡ .[122]"ﻣﻦ

ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ،ﺃﺧﺬ ﺑﻌﺾ ﺁﺑﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ ﻣﺜﺎﻝ ﺍﻟﺮﻳﺎﺿﻴﺔ ﻛﻲ ﻳﺪﻋﻮﺍ ﺍﻟﺸﺒﻴﺒﺔ ﺇﻟﻰ ﺍﻟﻨﻤﻮّ ﺑﺎﻟﻘﻮّﺓ ﻭﺍﻟﺘﻐﻠّﺐ ﻋﻠﻰ ﺍﻟﻨﻌﺎﺱ ﺃﻭ ﻋﻠﻰ

ﺍﻟﺮﺍﺣﺔ .ﻭﻛﺎﻥ ﺍﻟﻘﺪّﻳﺲ ﺑﺎﺳﻴﻠﻴﻮﺱ ﺍﻟﻜﺒﻴﺮ ،ﺣﻴﻦ ﻳﺨﺎﻃﺐ ﺍﻟﺸﺒﻴﺒﺔ ،ﻳﺄﺧﺬ ﻣﺜﺎﻝ ﺍﻟﺠﻬﺪ ﺍﻟﺬﻱ ﺗﺘﻄﻠّﺒﻪ ﺍﻟﺮﻳﺎﺿﺔ ،ﻛﻲ ﻳﻐﺮﺱ ﻓﻴﻬﻢ

ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻀﺤﻴﺔ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﻤﻮّ ﻓﻲ ﺍﻟﻔﻀﺎﺋﻞ :"ﺑﻌﺪ ﺃﻥ ﻓﺮﺿﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺁﻻﻑ ﻭﺁﻻﻑ ﺍﻟﺘﻀﺤﻴﺎﺕ ﻣﻦ ﺃﺟﻞ ﺯﻳﺎﺩﺓ

ﻗﻮّﺗﻬﻢ ﺍﻟﺒﺪﻧﻴّﺔ ﺑﻜﻞّ ﺍﻟﻮﺳﺎﺋﻞ ،ﻭﺍﺟﺘﻬﺪﻭﺍ ﻓﻲ ﺍﻟﺘﺪﺭﻳﺒﺎﺕ ﺍﻟﺮﻳﺎﺿﻴّﺔ ﺍﻟﺸﺎﻗّﺔ [...]ﻭﺑﺎﺧﺘﺼﺎﺭ ،ﺑﻌﺪ ﺃﻥ ﺟﻌﻠﻮﺍ ﻣﻦ ﻛﻞّ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺘﻲ

ﺗﺴﺒﻖ ﺍﻟﻤﺴﺎﺑﻘﺔ ﺍﻟﻜﺒﺮﻯ ﺗﺤﻀﻴﺮًﺍ ﻟﻬﺎ ﻭﺣﺴﺐ ،ﺃﻃﻠﻘﻮﺍ [...]ﺟﻤﻴﻊ ﻣﻮﺍﺭﺩﻫﻢ ﺍﻟﺠﺴﺪﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ،ﻣﻦ ﺃﺟﻞ ﻧﻮﺍﻝ ﺍﻹﻛﻠﻴﻞ .[...]

ﻭﻧﺤﻦ ﺍﻟﺬﻳﻦ ﻧﻨﺘﻈﺮ ،ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻷﺧﺮﻯ ،ﺃﺟﺮﺓ ﻋﻈﻴﻤﺔ ﻟﻠﻐﺎﻳﺔ ،ﻳﻌﺠﺰ ﺍﻟﻠﺴﺎﻥ ﻋﻦ ﻭﺻﻔﻬﺎ ،ﻫﻞ ﻧﻌﺘﻘﺪ ﺃﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﻧﻴﻠﻬﺎ ﻋﺒﺮ

ﻗﻀﺎﺀ ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻌﻄﺎﻟﺔ؟.[123]"

.228ﺇﻥ ﺍﻻﺗّﺼﺎﻝ ﻣﻊ ﺍﻟﺨﻠﻖ ﻳﺠﺬﺏ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻤﺮﺍﻫﻘﻴﻦ ﻭﺍﻟﺸﺒﻴﺒﺔ ﺑﺸﻜﻞ ﺧﺎﺹ ،ﻭﻫﻢ ﺣﺴّﺎﺳﻮﻥ ﻟﺮﻋﺎﻳﺔ ﺍﻟﺒﻴﺌﺔ ،ﻛﻤﺎ

ﻫﻮ ﺍﻟﺤﺎﻝ ﻣﻊ ﺍﻟﻜﺸّﺎﻓﺔ ﻭﺍﻟﺠﻤﺎﻋﺎﺕ ﺍﻷﺧﺮﻯ ﺍﻟﺘﻲ ﺗﻨﻈّﻢ ﺃﻳّﺎﻣﺎ ﻭﺳﻂ ﺍﻟﻄﺒﻴﻌﺔ ،ﻭﻣﺨﻴّﻤﺎﺕ ﻭﻣﺴﻴﺮﺍﺕ ﻟﻤﺴﺎﻓﺎﺕ ﻃﻮﻳﻠﺔ

ﻭﺣﻤﻼﺕ ﺑﻴﺌﻴﺔ .ﻭﺗﺸﻜّﻞ ﻫﺬﻩ ،ﺑﺮﻭﺡ ﺍﻟﻘﺪّﻳﺲ ﻓﺮﻧﺴﻴﺲ ﺍﻷﺳﻴﺰﻱ ،ﺍﺧﺘﺒﺎﺭﺍﺕ ﻳﻤﻜﻦ ﺃﻥ ﺗﺮﺳﻢ ﻃﺮﻳﻘًﺎ ﻹﺩﺧﺎﻟﻨﺎ ﻓﻲ ﻣﺪﺭﺳﺔ

ﺍﻷﺧﻮّﺓ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻭﻓﻲ ﺍﻟﺼﻼﺓ ﺍﻟﺘﺄﻣﻠﻴﺔ.

.229ﻻ ﻳﺠﺐ ﺃﻥ ﺗﺠﻌﻠﻨﺎ ﻫﺬﻩ ﺍﻻﺣﺘﻤﺎﻻﺕ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﻤﺘﻨﻮﻋﺔ ،ﺍﻟﺘﻲ ﺗﻨﻔﺘﺢ ﻋﻠﻰ ﺗﺒﺸﻴﺮ ﺍﻟﺸﺒﻴﺒﺔ ،ﻧﻨﺴﻰ ﺃﻧﻪ،

ﺇﻟﻰ ﺟﺎﻧﺐ ﺍﻟﺘﻐﻴﻴﺮﺍﺕ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻓﻲ ﺣﺴﺎﺳﻴﺔ ﺍﻟﺸﺒﻴﺒﺔ ،ﻫﻨﺎﻙ ﻣﻮﺍﻫﺐ ﺍﻟﻠﻪ ﺍﻟﺘﻲ ﺗﺒﻘﻰ ﺣﺎﻟﻴّﺔ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﺗﺤﺘﻮﻱ ﻋﻠﻰ

ﻗﻮّﺓ ﺗﺘﻌﺎﻟﻰ ﻓﻮﻕ ﺟﻤﻴﻊ ﺍﻷﺯﻣﻨﺔ ﻭﺍﻟﻈﺮﻭﻑ :ﻛﻠﻤﺔ ﺍﻟﺮﺏّ ﺍﻟﺤﻴّﺔ ﻭﺍﻟﻔﻌّﺎﻟﺔ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ،ﻭﺣﻀﻮﺭ ﺍﻟﻤﺴﻴﺢ ﻓﻲ ﺍﻹﻓﺨﺎﺭﺳﺘﻴﺎ ﺍﻟﺘﻲ

ﺗﻐﺬﻳﻨﺎ ،ﻭﺳﺮّ ﺍﻟﻐﻔﺮﺍﻥ ﺍﻟﺬﻱ ﻳﺤﺮّﺭﻧﺎ ﻭﻳﻘﻮّﻳﻨﺎ .ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺬﻛﺮ ﺃﻳﻀًﺎ ﺍﻟﻐﻨﻰ ﺍﻟﺮﻭﺣﻲ ﺍﻟﺬﻱ ﻻ ﻳﻨﻀﺐ ﻭﺍﻟﺬﻱ ﺗﺤﺘﻔﻆ ﺑﻪ ﺍﻟﻜﻨﻴﺴﺔ

ﻓﻲ ﺷﻬﺎﺩﺓ ﺍﻟﻘﺪّﻳﺴﻴﻦ ﻭﻓﻲ ﺗﻌﻠﻴﻢ ﺍﻟﻤﻌﻠّﻤﻴﻦ ﺍﻟﺮﻭﺣﻴّﻴﻦ .ﺣﺘﻰ ﻭﺇﻥ ﻛﺎﻥ ﻳﺠﺐ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻤﺮﺍﺣﻞ ﺍﻟﻤﺨﺘﻠﻔﺔ ،ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﺘﻈﺮ

ﺃﺣﻴﺎﻧًﺎ ﺑﺼﺒﺮ ﺍﻟﻮﻗﺖ ﺍﻟﻤﻨﺎﺳﺐ ،ﻻ ﻳﻤﻜﻨﻨﺎ ﻋﺪﻡ ﺩﻋﻮﺓ ﺍﻟﺸﺒﻴﺒﺔ ﺇﻟﻰ ﻳﻨﺎﺑﻴﻊ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺠﺪﻳﺪﺓ ﻫﺬﻩ ،ﻭﻟﻴﺲ ﻟﺪﻳﻨﺎ ﺍﻟﺤﻖّ ﻓﻲ

ﺣﺮﻣﺎﻧﻬﻢ ﻣﻦ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺨﻴﺮ.

ﺭﻋﻮﻳﺔ ﺷﻌﺒﻴﺔ ﻟﻠﺸﺒﻴﺒﺔ

.230ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻌﻤﻞ ﺍﻟﺮﻋﻮﻱ ﺍﻟﻤﻌﺘﺎﺩ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ﺑﻪ ﺍﻷﺑﺮﺷﻴﺎﺕ ﻭﺍﻟﺤﺮﻛﺎﺕ ،ﻭﻓﻘًﺎ ﻟﺒﻌﺾ ﺍﻟﻤﺨﻄّﻄﺎﺕ ،ﻣﻦ ﺍﻟﻤﻬﻢّ

ﻟﻠﻐﺎﻳﺔ ﺇﻧﺸﺎﺀ "ﺭﻋﻮﻳﺔ ﺷﻌﺒﻴﺔ ﻟﻠﺸﺒﻴﺒﺔ ،"ﻟﻬﺎ ﺃﺳﻠﻮﺏ ﺁﺧﺮ ،ﻭﺃﻭﻗﺎﺕ ﺃﺧﺮﻯ ،ﻭﺇﻳﻘﺎﻉ ﺁﺧﺮ ،ﻭﻣﻨﻬﺠﻴﺔ ﺃﺧﺮﻯ .ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺭﻋﻮﻳﺔ

ﺃﻭﺳﻊ ﻭﺃﻛﺜﺮ ﻣﺮﻭﻧﺔ ،ﺭﻋﻮﻳﺔ ﺗﺤﻔّﺰ ،ﻓﻲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﻳﻨﺘﻘﻞ ﻓﻴﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻌﻠًﺎ ،ﺃﻭﻟﺌﻚ ﺍﻟﻘﺎﺩﺓ ﺍﻟﻄﺒﻴﻌﻴﻮﻥ ﻭﺗﻠﻚ

ﺍﻟﻤﻮﺍﻫﺐ ﺍﻟﺘﻲ ﻗﺪ ﺯﺭﻋﻬﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻓﻲ ﻭﺳﻄﻬﻢ .ﻭﻳﻌﻨﻲ ،ﻗﺒﻞ ﻛﻞّ ﺷﻲﺀ ،ﺃﻻّ ﻧﻀﻊ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻌﻘﺒﺎﺕ ﻭﺍﻟﻤﻌﺎﻳﻴﺮ

ﻭﺍﻟﻀﻮﺍﺑﻂ ﻭﺍﻷﻃﺮ ﺍﻹﻟﺰﺍﻣﻴﺔ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻟﺠﺪﺩ ﺍﻟﺬﻳﻦ ﻫﻢ ﻗﺎﺩﺓ ﻃﺒﻴﻌﻴﻮﻥ ﻓﻲ ﺍﻷﺣﻴﺎﺀ ﻭﻓﻲ ﺑﻴﺌﺎﺕ ﻣﺨﺘﻠﻔﺔ .ﻋﻠﻴﻨﺎ

ﻓﻘﻂ ﺃﻥ ﻧﺮﺍﻓﻘﻬﻢ ﻭﻧﺤﻔّﺰﻫﻢ ،ﻭﻧﺜﻖ ﺃﻛﺜﺮ ﻓﻲ ﻋﺒﻘﺮﻳﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﻛﻤﺎ ﻳﺮﻳﺪ.

.231ﻧﺘﺤﺪّﺙ ﻋﻦ ﻗﺎﺩﺓ "ﺷﻌﺒﻴّﻴﻦ" ﺣﻘًﺎ ،ﻭﻟﻴﺲ ﻧﺨﺒﻮﻳﻴﻦ ﺃﻭ ﻣﻨﻐﻠﻘﻴﻦ ﻓﻲ ﻣﺠﻤﻮﻋﺎﺕ ﺻﻐﻴﺮﺓ ﻣﻦ ﺍﻟﻤﺨﺘﺎﺭﻳﻦ .ﻭﻛﻲ

ﻳﻜﻮﻧﻮﺍ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺇﻧﺸﺎﺀ ﺭﻋﻮﻳﺔ ﺷﻌﺒﻴﺔ ﻓﻲ ﻋﺎﻟﻢ ﺍﻟﺸﺒﻴﺒﺔ ،ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ "ﻳﺘﻌﻠّﻤﻮﺍ ﻓَﻬﻢَ ﻣﺸﺎﻋﺮ ﺍﻟﻨﺎﺱ ،ﻭﻳﺘﺤﺪّﺛﻮﺍ

ﺑﺎﺳﻤﻬﻢ ﻭﻳﻌﻤﻠﻮﺍ ﻣﻦ ﺃﺟﻞ ﺗﻌﺰﻳﺰﻫﻢ .[124]"ﻋﻨﺪﻣﺎ ﻧﺘﺤﺪّﺙ ﻋﻦ "ﺍﻟﺸﻌﺐ ،"ﻓﻼ ﻧﻌﻨﻲ ﻫﻴﻜﻠﻴﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ ﺃﻭ ﺍﻟﻜﻨﻴﺴﺔ ،ﻭﻟﻜﻦ

ﻣﺠﻤﻮﻋﺔ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻻ ﻳﻤﺸﻮﻥ ﻛﺄﻓﺮﺍﺩ ﺇﻧﻤﺎ ﻛﻨﺴﻴﺞ ﺟﻤﺎﻋﺔ ﺗﺘﻜﻮّﻥ ﻣﻦ ﺍﻟﺠﻤﻴﻊ ﻭﻣﻦ ﺃﺟﻞ ﺍﻟﺠﻤﻴﻊ ،ﻭﺍﻟﺘﻲ ﻻ ﺗﻘﺪﺭ ﺃﻥ

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ﺗﺴﻤﺢ ﺑﺄﻥ ﻳُﺘﺮﻙ ﺧﻠﻔﻬﺎ ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻀﻌﻔﺎﺀ :"ﻳﺮﻳﺪ ﺍﻟﺸﻌﺐ ﺃﻥ ﻳﺸﺎﺭﻙَ ﺍﻟﺠﻤﻴﻊُ ﻓﻲ ﺍﻟﺨﻴﺮ ﺍﻟﻌﺎﻡ ،ﻭﻟﺬﺍ ﻳﻘﺒﻞ ﺍﻟﺘﻜﻴّﻒ ﻣﻊ ﺧﻄﻰ

ﺍﻷﺧﻴﺮﻳﻦ ﻛﻲ ﻳﺼﻞ ﺍﻟﺠﻤﻴﻊ ﺳﻮﻳّﺎ .[125]"ﻭﺍﻟﻘﺎﺩﺓ ﺍﻟﺸﻌﺒﻴﻮﻥ ﺑﺎﻟﺘﺎﻟﻲ ،ﻫﻢ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻟﺪﻳﻬﻢ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺩﻣﺞ

ﺍﻟﺠﻤﻴﻊ ،ﺷﺎﻣﻠﻴﻦ ﺍﻟﻔﻘﺮﺍﺀ ،ﻭﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻤﺤﺪﻭﺩﻳﻦ ،ﻭﺍﻟﻤﺠﺮﻭﺣﻴﻦ ،ﻓﻲ ﻣﺴﻴﺮﺓ ﺍﻟﺸﺒﻴﺒﺔ .ﻻ ﻳﺸﻌﺮﻭﻥ ﺑﺎﻻﺷﻤﺌﺰﺍﺯ ﺃﻭ ﺑﺎﻟﺨﻮﻑ

ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻤﺠﺮﻭﺣﻴﻦ ﻭﺍﻟﻤﺼﻠﻮﺑﻴﻦ.

.232ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ،ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺤﻔّﺰ "ﺍﻟﺨﻴﺮ ﺍﻟﻤﻤﻜﻦ ،[126]"ﻭﻻ ﺳﻴّﻤﺎ ﻣﻊ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ﻟﻢ ﻳﻨﺸﺄﻭﺍ ﻓﻲ ﺃﺳﺮ ﺃﻭ

ﻣﺆﺳّﺴﺎﺕ ﻣﺴﻴﺤﻴّﺔ ،ﻭﻫﻢ ﻓﻲ ﻣﺴﻴﺮﺓ ﻧﻀﺞ ﺑﻄﻲﺀ .ﻟﻘﺪ ﺣﺬّﺭﻧﺎ ﺍﻟﻤﺴﻴﺢ ﻣﻦ ﺍﻻﺩﻋﺎﺀ ﺑﺄﻥ ﻛﻞّ ﺷﻲﺀ ﻫﻮ "ﻗﻤﺢ" )ﺭﺍ .ﻣﺘﻰ

.(30 -24 ،13ﻓﺈﻧﻨﺎ ،ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ،ﻭﻣﻦ ﺃﺟﻞ ﺍﻟﺘﻈﺎﻫﺮ ﺑﺮﻋﻮﻳﺔ ﺷﺒﻴﺒﺔ "ﻣﻌﻘﻤﺔ ،"ﻧﻘﻴﺔ ،ﺗﺘﻤﻴﺰ ﺑﺄﻓﻜﺎﺭﻫﺎ ﺍﻟﻤﺠﺮﺩﺓ ،ﺑﻌﻴﺪًﺍ

ﻋﻦ ﺍﻟﻌﺎﻟﻢ ﻭﻣﺤﻔﻮﻇﺔ ﻣﻦ ﻛﻞّ ﻭﺻﻤﺔ ﻋﺎﺭ ،ﻧﺤﻮّﻝ ﺍﻹﻧﺠﻴﻞ ﺇﻟﻰ ﺍﻗﺘﺮﺍﺡ ﺩﻭﻥ ﻃﻌﻢ ﻭﻏﻴﺮ ﻣﻔﻬﻮﻡ ،ﺑﻌﻴﺪ ،ﻣﻔﺼﻮﻝ ﻋﻦ ﺛﻘﺎﻓﺎﺕ

ﺍﻟﺸﺒﻴﺒﺔ ،ﻭﻳﻨﺎﺳﺐ ﻓﻘﻂ ﻧﺨﺒﺔ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﻤﺴﻴﺤﻴﻴﻦ ﺍﻟﺬﻳﻦ ﻳﺸﻌﺮﻭﻥ ﺑﺄﻧﻬﻢ ﻣﺨﺘﻠﻔﻮﻥ ،ﻟﻜﻨﻬﻢ ﻳﻄﻔﻮﻥ ﻓﻲ ﻋﺰﻟﺔ ﺩﻭﻥ ﺣﻴﺎﺓ

ﺃﻭ ﺧﺼﻮﺑﺔ .ﻓﻨﻘﺘﻠﻊ ﺃﻭ ﻧﺨﻨﻖ ﺑﺎﻟﺘﺎﻟﻲ ،ﻣﻊ ﺍﻟﺰﺅﺍﻥ ﺍﻟﺬﻱ ﻧﺮﻓﻀﻪ ،ﺍﻵﻻﻑ ﻣﻦ ﺍﻟﺒﺮﺍﻋﻢ ﺍﻟﺘﻲ ﺗﺤﺎﻭﻝ ﺃﻥ ﺗﻨﻤﻮ ﻭﺳﻂ ﺍﻟﻤﺤﺪﻭﺩﻳﺔ.

.233ﻭﺑﺪﻻ ﻣﻦ "ﺧﻨﻘﻬﻢ ﺑﻤﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﻲ ﺗﻌﻄﻲ ﺻﻮﺭﺓ ﻣﺨﺘﺰﻟﺔ ﻭﺃﺧﻼﻗﻴﺔ ﻋﻦ ﺍﻟﻤﺴﻴﺤﻴﺔ ،ﺇﻧﻨﺎ ﻣﺪﻋﻮّﻭﻥ

ﻟﺘﻮﻇﻴﻒ ﺟﺮﺃﺗﻬﻢ ﻭﺗﻨﺸﺌﺘﻬﻢ ﻋﻠﻰ ﺗﺤﻤّﻞ ﻣﺴﺆﻭﻟﻴﺎﺗﻬﻢ ،ﻣﺪﺭﻛﻴﻦ ﺃﻥ ﺍﻟﺨﻄﺄ ﻭﺍﻟﻔﺸﻞ ﻭﺍﻷﺯﻣﺎﺕ ،ﻫﻲ ﺍﺧﺘﺒﺎﺭﺍﺕ ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﺗﻘﻮّﻱ

ﺇﻧﺴﺎﻧﻴّﺘﻬﻢ.[127]"

.234ﻟﻘﺪ ﺗﻢ ﺍﻟﺘﺸﺠﻴﻊ ﺃﺛﻨﺎﺀ ﺍﻟﺴﻴﻨﻮﺩﺱ ،ﻋﻠﻰ ﺑﻨﺎﺀ ﺭﻋﻮﻳﺔ ﻟﻠﺸﺒﻴﺒﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺧﻠﻖ ﻓﺴﺤﺎﺕ ﺷﺎﻣﻠﺔ ،ﺣﻴﺚ ﻳﻮﺟﺪ ﻣﻜﺎﻥ

ﻟﺠﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺒﻴﺒﺔ ﻭﺣﻴﺚ ﻳﻈﻬﺮ ﺣﻘًﺎ ﺃﻧﻨﺎ ﻛﻨﻴﺴﺔ ﺫﺍﺕ ﺃﺑﻮﺍﺏ ﻣﻔﺘﻮﺣﺔ .ﻟﻴﺲ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﻤﺮﺀ ﺑﺎﻟﻜﺎﻣﻞ ﺟﻤﻴﻊ

ﺗﻌﺎﻟﻴﻢ ﺍﻟﻜﻨﻴﺴﺔ ﺣﺘﻰ ﻳﺘﻤﻜّﻦ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻓﻲ ﺑﻌﺾ ﺍﻟﻔﺴﺤﺎﺕ ﺍﻟﻤﺨﺼّﺼﺔ ﻟﻠﺸﺒﻴﺒﺔ .ﻳﻜﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺍﻧﻔﺘﺎﺡ ﺗﺠﺎﻩ

ﺟﻤﻴﻊ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻟﺪﻳﻬﻢ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻭﺍﻟﺮﻏﺒﺔ ﻓﻲ ﻟﻘﺎﺀ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺘﻲ ﻛﺸَﻒَ ﻋﻨﻬﺎ ﺍﻟﻠﻪ .ﻗﺪ ﺗﺘﻄﻠّﺐ ﺑﻌﺾ ﺍﻟﻤﺸﺎﺭﻳﻊ

ﺍﻟﺮﻋﻮﻳﺔ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﺎﺏّ ﻗﺪ ﺳﺒﻖ ﻭﻗﺎﻡ ﺑﻤﺴﻴﺮﺓ ﻣﻌﻴّﻨﺔ ﻣﻦ ﺍﻹﻳﻤﺎﻥ ،ﻟﻜﻨﻨﺎ ﻧﺤﺘﺎﺝ ﺇﻟﻰ ﺭﻋﻮﻳﺔ ﺷﺒﺎﺑﻴﺔ ﺷﻌﺒﻴﺔ ﺗﻔﺘﺢ ﺍﻷﺑﻮﺍﺏ

ﻭﺗﻌﻄﻲ ﻣﺠﺎﻟًﺎ ﻟﻠﺠﻤﻴﻊ ﻣﻊ ﺷﻜﻮﻛﻬﻢ ،ﻭﺻﺪﻣﺎﺗﻬﻢ ،ﻭﻣﺸﺎﻛﻠﻬﻢ ،ﻭﺑﺤﺜﻬﻢ ﻋﻦ ﻫﻮﻳّﺘﻬﻢ ،ﻭﺃﺧﻄﺎﺋﻬﻢ ،ﻭﻗﺼﺼﻬﻢ ،ﻭﺧﺒﺮﺗﻬﻢ ﻣﻊ

ﺍﻟﺨﻄﻴﺌﺔ ﻭﺟﻤﻴﻊ ﻣﺼﺎﻋﺒﻬﻢ.

.235ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺃﻳﻀًﺎ ﻣﺠﺎﻝ "ﻟﺠﻤﻴﻊ ﺍﻟﺬﻳﻦ ﻟﺪﻳﻬﻢ ﺭﺅﻯ ﻣﺨﺘﻠﻔﺔ ﻟﻠﺤﻴﺎﺓ ،ﺃﻭ ﻳﺆﻣﻨﻮﻥ ﺑﻌﻘﺎﺋﺪ ﺃﺧﺮﻯ ﺃﻭ ﻫﻢ

ﻏﺮﺑﺎﺀ ﻋﻦ ﺍﻷﻓﻖ ﺍﻟﺪﻳﻨﻲ .ﻛﻞّ ﺍﻟﺸﺒﻴﺒﺔ ،ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ،ﻫﻢ ﻓﻲ ﻗﻠﺐ ﺍﻟﻠﻪ ،ﻭﺑﺎﻟﺘﺎﻟﻲ ،ﻓﻲ ﻗﻠﺐ ﺍﻟﻜﻨﻴﺴﺔ .ﻭﺇﻧﻨﺎ ﻧﻘﺮّ ﺑﺼﺮﺍﺣﺔ ﺃﻥ

ﻫﺬﺍ ﺍﻟﺘﺄﻛﻴﺪ ﺍﻟﺬﻱ ﻳﺘﺮﺩّﺩ ﺻﺪﺍﻩ ﻋﻠﻰ ﺷﻔﺎﻫﻨﺎ ،ﻻ ﻳﺠﺪ ﺩﺍﺋﻤًﺎ ﺗﻌﺒﻴﺮًﺍ ﺣﻘﻴﻘﻴًﺎ ﻓﻲ ﻋﻤﻠﻨﺎ ﺍﻟﺮﻋﻮﻱ :ﻓﻐﺎﻟﺒًﺎ ﻣﺎ ﻧﺒﻘﻰ ﻣﻨﻐﻠﻘﻴﻦ ﻓﻲ

ﺑﻴﺌﺎﺗﻨﺎ ،ﺣﻴﺚ ﻻ ﻳﺼﻞ ﺻﻮﺗﻬﻢ ،ﺃﻭ ﻧﻜﺮّﺱ ﺃﻧﻔﺴﻨﺎ ﻷﻧﺸﻄﺔ ﺃﻗﻞّ ﺗﻄﻠّﺒًﺎ ﻭﺃﻛﺜﺮ ﺟﺰﺍﺀ ،ﻓﻨﺨﻨﻖ ﺫﻟﻚ "ﺍﻟﻘﻠﻖ" ﺍﻟﺮﻋﻮﻱ ﺍﻟﺴﻠﻴﻢ ﺍﻟﺬﻱ

ﻳﺠﻌﻠﻨﺎ ﻧﺘﺮﻙ ﺿﻤﺎﻧﺎﺗﻨﺎ ﺍﻟﻤﻔﺘﺮﺿﺔ .ﻓﺎﻹﻧﺠﻴﻞ ﻳﻄﻠﺐ ﻣﻨﺎ ﺃﻥ ﻧﺘﺤﻠﻰ ﺑﺎﻟﺠﺮﺃﺓ ،ﻭﻧﺮﻳﺪ ﺃﻥ ﻧﺘﺠﺮّﺃ ﺑﺪﻭﻥ ﺍﺩﻋﺎﺀﺍﺕ ،ﻭﺑﺪﻭﻥ ﺍﻗﺘﻨﺎﺹ،

ﻭﺃﻥ ﻧﺸﻬﺪ ﻟﻤﺤﺒّﺔ ﺍﻟﺮﺏّ ﻭﻧﻤﺪّ ﻳﺪﻧﺎ ﺇﻟﻰ ﺟﻤﻴﻊ ﺷﺒﻴﺒﺔ ﺍﻟﻌﺎﻟﻢ.[128]"

.236ﺇﻥ ﺭﻋﻮﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ -ﻋﻨﺪﻣﺎ ﺗﺘﻮﻗّﻒ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ ﻧﺨﺒﻮﻳﺔ ﻭﺗﻘﺒﻞ ﺃﻥ ﺗﻜﻮﻥ "ﺷﻌﺒﻴﺔ -"ﻫﻲ ﻋﻤﻠﻴﺔ ﺑﻄﻴﺌﺔ ،ﻭﻣﺤﺘَﺮِﻣﺔ،

ﻭﺻﺒﻮﺭﺓ ،ﻭﻣﻔﻌﻤﺔ ﺑﺎﻟﺮﺟﺎﺀ ،ﻭﻻ ﺗﻌﺮﻑ ﺍﻟﺘﻌﺐ ،ﻭﺗﺘﻌﺎﻃﻒ .ﻟﻘﺪ ﺗﻢّ ﺍﻗﺘﺮﺍﺡ ﻣﺜﺎﻝ ﺗﻠﻤﻴﺬﻱ ﻋﻤّﺎﻭﺱ )ﺭﺍ .ﻟﻮ (35 -13 ،24ﻓﻲ

ﺍﻟﺴﻴﻨﻮﺩﺱ ،ﻭﺍﻟﺬﻱ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﻳﻀًﺎ ﻧﻤﻮﺫﺟًﺎ ﻟﻤﺎ ﻳﺤﺪﺙ ﻓﻲ ﺭﻋﻮﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ:

.237"ﻳﺴﻴﺮ ﻳﺴﻮﻉ ﻣﻊ ﺍﺛﻨﻴﻦ ﻣﻦ ﺗﻼﻣﻴﺬﻩ ﺍﻟﻠﺬﻳﻦ ﻟﻢ ﻳﻔﻬﻤﺎ ﻣﻌﻨﻰ ﻣﺎ ﺣﺪﺙ ﻭﻫﻤﺎ ﻳﺒﺘﻌﺪﺍﻥ ﻋﻦ ﺃﻭﺭﺷﻠﻴﻢ ﻭﻋﻦ ﺍﻟﺠﻤﺎﻋﺔ.

ﻭﻛﻲ ﻳﺮﺍﻓﻘﻬﻤﺎ ،ﺳﺎﺭ ﻣﻌﻬﻤﺎ ﻓﻲ ﺍﻟﻄﺮﻳﻖ .ﺍﺳﺘﺠﻮﺑﻬﻤﺎ ﻭﺃﺻﻐﻰ ﺑﺼﺒﺮ ﺇﻟﻰ ﺭﻭﺍﻳﺘﻬﻤﺎ ﻟﻸﺣﺪﺍﺙ ﻛﻲ ﻳﺴﺎﻋﺪﻫﻤﺎ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﻣﺎ

ﻳﻌﻴﺸﺎﻥ .ﺑﻌﺪ ﺫﻟﻚ ،ﻭﺑﻤﻮﺩّﺓ ﻭﻗﻮّﺓ ،ﺑﺸّﺮﻫﻤﺎ ﺑﺎﻟﻜﻠﻤﺔ ،ﻭﺃﺭﺷﺪﻫﻤﺎ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﻲ ﻋﺎﺷﺎﻫﺎ ﻋﻠﻰ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ

ﺍﻟﻤﻘﺪّﺱ .ﺛﻢّ ﻗَﺒِﻞَ ﺍﻟﺪﻋﻮﺓ ﻟﻠﺒﻘﺎﺀ ﻣﻌﻬﻤﺎ ﻋﻨﺪ ﺣﻠﻮﻝ ﺍﻟﻤﺴﺎﺀ :ﻭﺩﺧﻞ ﻓﻲ ﻟﻴﻠﻬﻤﺎ .ﺷﻌﺮ ﻗﻠﺒﻬﻤﺎ ﺑﺎﻟﺪﻑﺀ ﻭﺍﺳﺘﻨﺎﺭ ﻋﻘﻠﻬﻤﺎ ﻓﻲ

ﺍﻻﺻﻐﺎﺀ ﺇﻟﻴﻪ ،ﻭﺍﻧﻔﺘﺤﺖ ﺃﻋﻴﻨﻬﻤﺎ ﻋﻨﺪ ﻛﺴﺮ ﺍﻟﺨﺒﺰ .ﻭﺍﺧﺘﺎﺭﺍ ﺑﺄﻧﻔﺴﻬﻤﺎ ﺃﻥ ﻳﻌﻮﺩﺍ ﺃﺩﺭﺍﺟﻬﻤﺎ ﺩﻭﻥ ﺗﺄﺧﻴﺮ ،ﺇﻟﻰ ﺍﻟﺠﻤﺎﻋﺔ ،ﻭﻳﺸﺎﺭﻛﺎ

ﺑﺨﺒﺮﺓ ﺍﻟﻠﻘﺎﺀ ﻣﻊ ﻳﺴﻮﻉ ﺍﻟﻘﺎﺋﻢ ﻣﻦ ﺍﻟﻤﻮﺕ.[129]"

.238ﺇﻥ ﻣﺨﺘﻠﻒ ﻣﻈﺎﻫﺮ ﺍﻟﺘﻘﻮﻯ ﺍﻟﺸﻌﺒﻴﺔ ،ﻭﺧﺎﺻﺔ ﺍﻟﺤﺞ ،ّﺗﺠﺬﺏ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ﻻ ﻳﻨﺪﻣﺠﻮﻥ ﻋﺎﺩﺓ ﺑﺴﻬﻮﻟﺔ ﻓﻲ ﺍﻟﻬﻴﻜﻠﻴﺎﺕ

ﺍﻟﻜﻨﺴﻴﺔ ،ﻭﻫﻲ ﺗﻌﺒﻴﺮ ﻣﻠﻤﻮﺱ ﻋﻦ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻠﻪ .ﺇﻥ ﻫﺬﻩ ﺍﻷﺷﻜﺎﻝ ﻣﻦ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻠﻪ ،ﺍﻟﻤﻮﺟﻮﺩﺓ ﺑﺸﻜﻞ ﺧﺎﺹ ﻓﻲ ﺃﻓﻘﺮ

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ﺍﻟﺸﺒﻴﺒﺔ ،ﻭﻟﻜﻦ ﺃﻳﻀًﺎ ﻓﻲ ﺑﺎﻗﻲ ﻗﻄﺎﻋﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ ،ﻻ ﻳﻨﺒﻐﻲ ﺍﺣﺘﻘﺎﺭﻫﺎ ﺑﻞ ﺗﺸﺠﻴﻌﻬﺎ ﻭﺗﺤﻔﻴﺰﻫﺎ .ﻷﻥ ﺍﻟﺘﻘﻮﻯ ﺍﻟﺸﻌﺒﻴﺔ "ﻫﻲ

ﻭﺳﻴﻠﺔ ﻣﺸﺮﻭﻋﺔ ﻟﻌﻴﺶ ﺍﻹﻳﻤﺎﻥ [130]"ﻭ "ﺗﻌﺒﻴﺮ ﻋﻦ ﺍﻟﻌﻤﻞ ﺍﻹﺭﺳﺎﻟﻲ ﺍﻟﻌﻔﻮﻱّ ﻟﺸﻌﺐ ﺍﻟﻠﻪ.[131]"

ﺇﺭﺳﺎﻟﻴّﻮﻥ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ

.239ﺃﻭﺩّ ﺃﻥ ﺃﺫﻛّﺮ ﺃﻥ ﺍﻟﺸﺒﻴﺒﺔ ﻟﻴﺴﻮﺍ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﻗﻄﻊ ﺷﻮﻁ ﻃﻮﻳﻞ ﺣﺘﻰ ﻳﺼﺒﺤﻮﺍ ﺇﺭﺳﺎﻟﻴﻴﻦ .ﻭﺣﺘﻰ ﺍﻟﻀﻌﻔﺎﺀ ﻣﻨﻬﻢ

ﻭﺍﻟﻤﺤﺪﻭﺩﻳﻦ ﻭﺍﻟﻤﺠﺮﻭﺣﻴﻦ ،ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻛﺬﻟﻚ ﺑﻄﺮﻳﻘﺘﻬﻢ ﺍﻟﺨﺎﺻّﺔ ،ﻷﻧﻪ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺴﻤﺢ ﺑﺄﻥ ﻳﻨﻘﻞ ﺍﻟﺨﻴﺮ ﺩﺍﺋﻤًﺎ ،ﺣﺘﻰ

ﻭﺇﻥ ﻛﺎﻥ ﻳﺘﻌﺎﻳﺶ ﻣﻊ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻬﺸﺎﺷﺔ .ﻓﺎﻟﺸﺎﺏّ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﺎﻟﺤﺞّ ﻟﻄﻠﺐ ﺍﻟﻤﺴﺎﻋﺪﺓ ﻣﻦ ﺍﻟﺴﻴّﺪﺓ ﺍﻟﻌﺬﺭﺍﺀ ،ﻭﻳﺪﻋﻮ

ﺻﺪﻳﻘًﺎ ﺃﻭ ﺯﻣﻴﻠًﺎ ﻟﻤﺮﺍﻓﻘﺘﻪ ،ﻳﺤﻘّﻖ ،ﻋﺒﺮ ﻫﺬﻩ ﺍﻟﺒﺎﺩﺭﺓ ﺍﻟﺒﺴﻴﻄﺔ ،ﻋﻤﻠًﺎ ﺇﺭﺳﺎﻟﻴًّﺎ ﻗﻴّﻤًﺎ .ﻓﻬﻨﺎﻙ ﺭﺳﺎﻟﺔ ﺷﻌﺒﻴﺔ ﻣﺘّﺼﻠﺔ ﺑﺸﻜﻞ ﻭﺛﻴﻖ

ﺑﺎﻟﺮﻋﻮﻳﺔ ﺍﻟﺸﻌﺒﻴﺔ ﻟﻠﺸﺒﻴﺒﺔ ،ﻻ ﻳﻤﻜﻨﻨﺎ ﺿﺒﻄﻬﺎ ،ﻭﺗﻜﺴﺮ ﺟﻤﻴﻊ ﺍﻟﻤﺨﻄّﻄﺎﺕ ﺍﻟﻜﻨﺴﻴﺔ .ﻓﻠﻨﺮﺍﻓﻘﻬﺎ ،ﻭﻟﻨﺸﺠّﻌﻬﺎ ،ﻟﻜﻦ ﻻ ﻧﺘﻈﺎﻫﺮﻥّ

ﺑﺘﻨﻈﻴﻤﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻼﺯﻡ.

.240ﺇﺫﺍ ﻛﻨﺎ ﻧﻌﺮﻑ ﻛﻴﻒ ﻧﺼﻐﻲ ﺇﻟﻰ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﺮﻭﺡ ﻟﻨﺎ ،ﻓﻼ ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺘﺠﺎﻫﻞ ﺃﻥ ﺧﺪﻣﺔ ﺍﻟﺸﺒﻴﺒﺔ ﻳﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﺩﺍﺋﻤًﺎ

ﺭﻋﻮﻳﺔ ﺇﺭﺳﺎﻟﻴﺔ .ﻓﺎﻟﺸﺒﻴﺒﺔ ﻳﺰﺩﺍﺩﻭﻥ ﻏﻨﻰ ﻋﻨﺪﻣﺎ ﻳﺘﻐﻠّﺒﻮﻥ ﻋﻠﻰ ﺍﻟﺨﺠﻞ ﻭﻳﺠﺪﻭﻥ ﺍﻟﺸﺠﺎﻋﺔ ﻟﻠﺬﻫﺎﺏ ﻟﺰﻳﺎﺭﺓ ﺍﻟﻤﻨﺎﺯﻝ ،ﻭﺑﻬﺬﻩ

ﺍﻟﻄﺮﻳﻘﺔ ﻳﺘﻌﺎﻣﻠﻮﻥ ﻣﻊ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ،ﻭﻳﺘﻌﻠّﻤﻮﻥ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﺇﻟﻰ ﺃﺑﻌﺪ ﻣﻦ ﺃﺳﺮﻫﻢ ﻭﺟﻤﺎﻋﺘﻬﻢ ،ﻭﻳﺒﺪﺃﻭﻥ ﻓﻲ ﻓﻬﻢ ﺍﻟﺤﻴﺎﺓ ﻋﺒﺮ

ﻣﻨﻈﻮﺭ ﺃﻭﺳﻊ .ﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ،ﻳﺘﻘﻮّﻯ ﺇﻳﻤﺎﻧﻬﻢ ﻭﺷﻌﻮﺭﻫﻢ ﺑﺎﻻﻧﺘﻤﺎﺀ ﺇﻟﻰ ﺍﻟﻜﻨﻴﺴﺔ .ﺃﻣّﺎ ﺭﺳﺎﻻﺕ ﺍﻟﺸﺒﻴﺒﺔ ،ﺍﻟﺘﻲ ﻳﺘﻢّ ﺗﻨﻈﻴﻤﻬﺎ

ﻋﺎﺩﺓً ﺧﻼﻝ ﻓﺘﺮﺍﺕ ﺍﻹﺟﺎﺯﺓ ﺑﻌﺪ ﻓﺘﺮﺓ ﻣﻦ ﺍﻹﻋﺪﺍﺩ ،ﻳﻤﻜﻦ ﺃﻥ ﺗﺨﻠﻖ ﺗﺠﺪﻳﺪًﺍ ﻟﻠﺨﺒﺮﺓ ﺍﻹﻳﻤﺎﻧﻴﺔ ﻭﻛﺬﻟﻚ ﻟﻤﻘﺎﺭﺑﺎﺕ ﺟﺪّﻳﺔ

ﻟﻠﺪﻋﻮﺍﺕ.

.241ﻟﻜﻦ ﺍﻟﺸﺒﻴﺒﺔ ﻫﻢ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺧﻠﻖ ﺃﺷﻜﺎﻝ ﺟﺪﻳﺪﺓ ﻣﻦ ﺍﻟﺮﺳﺎﻟﺔ ،ﻓﻲ ﻣﺨﺘﻠﻒ ﺍﻟﻤﺠﺎﻻﺕ .ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ،ﻧﻈﺮًﺍ

ﻷﻧﻬﻢ ﻳﺘﻨﻘّﻠﻮﻥ ﺟﻴﺪًﺍ ﻋﻠﻰ ﺍﻟﺸﺒﻜﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻳﺠﺐ ﺇﺷﺮﺍﻛﻬﻢ ﻛﻲ ﻳﻤﻸﻭﻫﺎ ﺑﺎﻟﻠﻪ ﻭﺍﻷﺧﻮّﺓ ﻭﺍﻻﻟﺘﺰﺍﻡ.

ﻣﺮﺍﻓﻘﺔ ﻣﻦ ﻗِﺒَﻞِ ﺍﻟﺒﺎﻟﻐﻴﻦ

.242ﺇﻥ ﺍﻟﺸﺒﻴﺒﺔ ﻳﺤﺘﺎﺟﻮﻥ ﺇﻟﻰ ﺃﻥ ﻳﺤﺘﺮﻣﻮﺍ ﻓﻲ ﺣﺮﻳﺘﻬﻢ ﻭﻟﻜﻦ ﻳﺤﺘﺎﺟﻮﻥ ﺃﻳﻀًﺎ ﻣﺮﺍﻓﻘﻴﻦ .ﻭﻋﻠﻰ ﺍﻷﺳﺮﺓ ﺃﻥ ﺗﻜﻮﻥ ﺃﻭّﻝ

ﻣﻜﺎﻥ ﻟﻬﺬﻩ ﺍﻟﻤﺮﺍﻓﻘﺔ .ﺗﻘﺘﺮﺡ ﺭﻋﻮﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ ﻣﺸﺮﻭﻉ ﺣﻴﺎﺓ ﻣﺒﻨﻴًّﺎ ﻋﻠﻰ ﺍﻟﻤﺴﻴﺢ :ﺑﻨﺎﺀ ﻣﻨﺰﻝ ،ﺑﻨﺎﺀ ﺃﺳﺮﺓ ﻋﻠﻰ ﺍﻟﺼﺨﺮ )ﺭﺍ .ﻣﺘﻰ

.(25 -24 ،7ﻭﺳﻴﺘﺤﻘّﻖ ﻫﺬﺍ ﺍﻟﻤﻨﺰﻝ ،ﻫﺬﺍ ﺍﻟﻤﺸﺮﻭﻉ ،ﺑﺎﻟﻨﺴﺒﺔ ﻟﻤﻌﻈﻤﻬﻢ ،ﻓﻲ ﺍﻟﺰﻭﺍﺝ ﻭﻓﻲ ﺍﻟﻤﺤﺒّﺔ ﺍﻟﺰﻭﺟﻴﺔ .ﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ،

ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﺗﻜﻮﻥ ﺭﻋﻮﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ ﻭﺭﻋﻮﻳﺔ ﺍﻷﺳﺮﺓ ﻓﻲ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﻃﺒﻴﻌﻴﺔ ،ﺗﻌﻤﻼﻥ ﺑﻄﺮﻳﻘﺔ ﻣﻨﺴﻘﺔ ﻭﻣﺘﻜﺎﻣﻠﺔ ﻛﻲ

ﺗﻘﺪﺭﺍ ﻋﻠﻰ ﻣﺮﺍﻓﻘﺔ ﻣﺴﺎﺭ ﺍﻟﺪﻋﻮﺓ ﺑﺸﻜﻞ ﻣﻨﺎﺳﺐ.

.243ﺗﻠﻌﺐ ﺍﻟﺠﻤﺎﻋﺔ ﺩﻭﺭًﺍ ﻣﻬﻤّﺎ ﺟﺪًّﺍ ﻓﻲ ﻣﺮﺍﻓﻘﺔ ﺍﻟﺸﺒﻴﺒﺔ ،ﻭﻋﻠﻰ ﺍﻟﺠﻤﺎﻋﺔ ﺑﺄﺳﺮﻫﺎ ﺃﻥ ﺗﺘﺤﻤّﻞ ﻣﺴﺌﻮﻟﻴﺔ ﺍﺳﺘﻘﺒﺎﻟﻬﻢ

ﻭﺗﺤﻔﻴﺰﻫﻢ ﻭﺗﺸﺠﻴﻌﻬﻢ ﻭﺣﺜّﻬﻢ .ﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﻳُﻨﻈﺮ ﺇﻟﻰ ﺍﻟﺸﺒﻴﺒﺔ ﺑﺘﻔﻬّﻢ ﻭﺍﺣﺘﺮﺍﻡ ﻭﻣﻮﺩّﺓ ،ﻭﻻ ﻳﺤﻜﻢ ﻋﻠﻴﻬﻢ ﺑﺸﻜﻞ ﻣﺴﺘﻤﺮّ ﺃﻭ

ﻳﻄﻠﺐ ﻣﻨﻬﻢ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺬﻱ ﻻ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﻋﻤﺮﻫﻢ.

.244ﻓﻲ ﺍﻟﺴﻴﻨﻮﺩﺱ ،"ﻻﺣﻆ ﺍﻟﻌﺪﻳﺪ ،ُﻭﺟﻮﺩ ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﺨﺒﺮﺍﺀ ﻭﺍﻻﺧﺘﺼﺎﺻﻴّﻴﻦ ﺑﺎﻟﻤﺮﺍﻓﻘﺔ .ﺍﻹﻳﻤﺎﻥ ﺑﺎﻟﻘﻴﻤﺔ ﺍﻟﻼﻫﻮﺗﻴﺔ

ﻭﺍﻟﺮﻋﻮﻳﺔ ﻟﻺﺻﻐﺎﺀ ﻳﻌﻨﻲ ﺇﻋﺎﺩﺓ ﺍﻟﺘﻔﻜﻴﺮ ،ﻣﻦ ﺃﺟﻞ ﺗﺠﺪﻳﺪ ﺍﻟﻄﺮﻕ ﺍﻟﺘﻲ ﺗُﻌﺎﺵ ﻓﻴﻬﺎ ﺍﻟﺨﺪﻣﺔ ﺍﻟﻜﻬﻨﻮﺗﻴﺔ ﻭﺍﻟﺘﺤﻘّﻖ ﻣﻦ ﺃﻭﻟﻮﻳّﺎﺗﻬﺎ.

ﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ ،ﻳﺪﺭﻙ ﺍﻟﺴﻴﻨﻮﺩﺱ ﺍﻟﺤﺎﺟﺔ ﺇﻟﻰ ﺇﻋﺪﺍﺩ ﻣﻜﺮّﺳﻴﻦ ﻭﻋﻠﻤﺎﻧﻴّﻴﻦ ،ﺭﺟﺎﻻ ﻭﻧﺴﺎﺀ ،ﻣﺆﻫّﻠﻴﻦ ﻟﻤﺮﺍﻓﻘﺔ ﺍﻟﺸﺒﻴﺒﺔ.

ﻭﻳﻤﻜﻦ ﻟﻤﻮﻫﺒﺔ ﺍﻻﺻﻐﺎﺀ ﺍﻟﺘﻲ ﻳﻮﻟﺪﻫﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻓﻲ ﺍﻟﺠﻤﺎﻋﺎﺕ ﺃﻥ ﺗﻨﺎﻝ ﺷﻜﻠًﺎ ﻣﻦ ﺍﻻﻋﺘﺮﺍﻑ ﺍﻟﻤﺆﺳّﺴﻲ ﺑﺎﻟﺨﺪﻣﺔ

ﺍﻟﻜﻨﺴﻴﺔ .[132]"

.245ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻳﻀًﺎ ﺑﺸﻜﻞ ﺧﺎﺹ ،ّﻣﺮﺍﻓﻘﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ﻳﻘﺪّﻣﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻛﻘﺎﺩﺓ ﻣﺤﺘﻤﻠﻴﻦ ،ﺣﺘﻰ ﻳﻨﺎﻟﻮﺍ ﺍﻟﺘﻨﺸﺌﺔ

ﻭﻳﺴﺘﻌﺪّﻭﺍ .ﻭﻗﺪ ﻃﻠﺐ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ﺍﺟﺘﻤﻌﻮﺍ ﻗﺒﻞ ﺍﻟﺴﻴﻨﻮﺩﺱ ﺗﻄﻮﻳﺮ "ﺑﺮﺍﻣﺞ ﺍﻟﻘﻴﺎﺩﺓ ﺃﻭ ﺍﻟﺘﻨﺸﺌﺔ ،ﺗﻄﻮﻳﺮًﺍ ﻣﺴﺘﻤﺮﺍ ،ًﻳﺆﻫّﻞ

ﺍﻟﻤﺮﺷﺪﻳﻦ ﺍﻟﺸﺒّﺎﻥ .ﺗﺮﻯ ﺑﻌﺾ ﺍﻟﺸﺎﺑّﺎﺕ ﻋﺪﻡ ﻭﺟﻮﺩ ﺷﺨﺼﻴّﺎﺕ ﻣﺮﺟﻌﻴّﺔ ﻧﺴﺎﺋﻴﺔ ﺩﺍﺧﻞ ﺍﻟﻜﻨﻴﺴﺔ ،ﻳﺮﻏﺒﻦ ﻫﻦّ ﺃﻳﻀًﺎ ﻓﻲ

ﺗﻘﺪﻳﻢ ﻣﻮﺍﻫﺒﻬﻦّ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻤﻬﻨﻴﺔ ﻟﻬﺎ .ﻛﻤﺎ ﻧﻌﺘﻘﺪ ﺃﻧﻪ ﻋﻠﻰ ﺍﻹﻛﻠﻴﺮﻳﻜﻴﻴﻦ ﻭﺍﻟﺮﻫﺒﺎﻥ ﻭﺍﻟﺮﺍﻫﺒﺎﺕ ،ﺃﻥ ﻳﺘﺤﻠّﻮﺍ ﺑﺎﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻘﺪﺭﺓ

ﻋﻠﻰ ﻣﺮﺍﻓﻘﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺬﻳﻦ ﻳﺤﻤﻠﻮﻥ ﻣﺴﺆﻭﻟﻴﺎﺕ ﻛﻬﺬﻩ.[133]"

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.246ﻟﻘﺪ ﻭﺻﻒ ﻟﻨﺎ ﺍﻟﺸﺒﻴﺒﺔُ ﺃﻧﻔﺴُﻬﻢ ﺍﻟﻤﻴﺰﺍﺕ ﺍﻟﺘﻲ ﻳﺘﻤﻨّﻮﻥ ﺃﻥ ﻳﺠﺪﻭﻫﺎ ﻓﻲ ﻣﺮﺍﻓﻘﻴﻬﻢ ،ﻭﻗﺪ ﻋﺒّﺮﻭﺍ ﻋﻨﻬﺎ ﺑﻮﺿﻮﺡ ﺷﺪﻳﺪ:

"ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﻟﻤﺮﺷﺪﻳﻦ ﺃﻥ ﻳﺘﺤﻠّﻮﺍ ﺑﺒﻌﺾ ﺍﻟﺼﻔﺎﺕ :ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺴﻴﺤﻴﻴﻦ ﻣﺨﻠﺼﻴﻦ ﻣﻠﺘﺰﻣﻴﻦ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻓﻲ ﺍﻟﻌﺎﻟﻢ؛ ﻓﻲ

ﺑﺤﺚ ﻣﺴﺘﻤﺮ ﻋﻦ ﺍﻟﻘﺪﺍﺳﺔ؛ ﻻ ﻳﺤﻜﻤﻮﻥ ﺑﻞ ﻳﺮﻋﻮﻥ .ﻳﺼﻐﻮﻥ ﺑﺎﻧﺘﺒﺎﻩ ﻻﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﺸﺒﻴﺒﺔ؛ ﻳﺠﻴﺒﻮﻥ ﺑﻠﻄﻒ؛ ﻟﺪﻳﻬﻢ ﺍﻻﺩﺭﺍﻙ

ﺍﻟﺬﺍﺗﻲ؛ ﻳﻌﺮﻓﻮﻥ ﻛﻴﻒ ﻳﻌﺘﺮﻓﻮﻥ ﺑﻤﺤﺪﻭﺩﻳﺘﻬﻢ؛ ﻳﺪﺭﻛﻮﻥ ﺃﻓﺮﺍﺡ ﻭﺁﻻﻡ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ .ﺃﻣّﺎ ﺍﻟﺼﻔﺔ ﺫﺍﺕ ﺍﻷﻫﻤّﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻫﻲ

ﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻧﻬﻢ ﺑﺸﺮ ﻭﺃﻧﻬﻢ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺍﺭﺗﻜﺎﺏ ﺍﻷﺧﻄﺎﺀ :ﻏﻴﺮ ﻛﺎﻣﻠﻴﻦ ،ﺇﻧﻤﺎ ﺧﻄﺄﺓ ﻏُﻔِﺮﺕ ﻟﻬﻢ ﺧﻄﺎﻳﺎﻫﻢ .ﻓﻤﺎ ﻳﺤﺪﺙ

ﻏﺎﻟﺒًﺎ ﻫﻮ ﺃﻥ ﺷﺄﻥ ﺍﻟﻤﺮﺷﺪﻳﻦ ﻳُﺮﻓﻊ ﻟﻠﻐﺎﻳﺔ ،ﻭﺇﺫﺍ ﺳﻘﻄﻮﺍ ،ﻓﻠﺴﻘﻮﻃﻬﻢ ﺗﺄﺛﻴﺮ ﻣﺪﻣّﺮ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﻟﺸﺒﻴﺒﺔ ﻋﻠﻰ ﺍﻻﻟﺘﺰﺍﻡ ﻓﻲ

ﺍﻟﻜﻨﻴﺴﺔ .ﻻ ﻳﻨﺒﻐﻲ ﻛﺬﻟﻚ ﺃﻥ ﻳﻘﻮﺩ ﺍﻟﻤﺮﺷﺪﻭﻥ ﺍﻟﺸﺒﻴﺒﺔَ ﺇﻟﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﺗﺒﺎﻋًﺎ ﻏﻴﺮ ﻧﺎﺷﻄﻴﻦ ،ﺑﻞ ﺃﻥ ﻳﺴﻴﺮﻭﺍ ﻣﻌﻬﻢ ،ﻭﻳﺴﻤﺤﻮﺍ

ﻟﻬﻢ ﺑﺄﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺸﺎﺭﻛﻴﻦ ﻧﺸﻄﻴﻦ ﻓﻲ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ .ﻭﻳﺠﺐ ﺃﻥ ﻳﺤﺘﺮﻣﻮﺍ ﺣﺮّﻳﺔ ﻋﻤﻠﻴّﺔ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻨﺪ ﺍﻟﺸﺎﺏّ ﻋﺒﺮ ﺗﻮﻓﻴﺮ ﺍﻷﺩﻭﺍﺕ

ﺍﻟﻼﺯﻣﺔ ﻟﻠﻘﻴﺎﻡ ﺑﻬﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺑﺸﻜﻞ ﺻﺤﻴﺢ .ﻭﻋﻠﻰ ﺍﻟﻤﺮﺷﺪ ﺃﻥ ﻳﺆﻣﻦ ﺑﻜﻞّ ﻗﻮﺍﻩ ﻓﻲ ﻗﺪﺭﺓ ﺍﻟﺸﺎﺏّ ﻋﻠﻰ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻓﻲ ﺣﻴﺎﺓ

ﺍﻟﻜﻨﻴﺴﺔ .ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﻤﺮﺷﺪ ﺃﻥ ﻳﺰﺭﻉ ﺑﺬﻭﺭ ﺍﻹﻳﻤﺎﻥ ﻟﺪﻯ ﺍﻟﺸﺒﻴﺒﺔ ،ﺩﻭﻥ ﺃﻥ ﻳﺘﻮﻗّﻊ ﺭﺅﻳﺔ ﺛﻤﺎﺭ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﺄﺗﻲ ﻣﻦ ﺍﻟﺮﻭﺡ

ﺍﻟﻘﺪﺱ .ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺘﺼﺮ ﻫﺬﺍ ﺍﻟﺪﻭﺭ ﻋﻠﻰ ﺍﻟﻜﻬﻨﺔ ﻭﺍﻟﺮﻫﺒﺎﻥ ﻭﺍﻟﺮﺍﻫﺒﺎﺕ ،ﻭﻟﻜﻦ ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻠﻤﺎﻧﻴّﻮﻥ ﺃﻳﻀًﺎ ﻣﺆﻫّﻠﻴﻦ

ﻟﻪ .ﻭﻳﺠﺐ ﻋﻠﻰ ﻛﻞّ ﻫﺆﻻﺀ ﺍﻟﻤﺮﺷﺪﻳﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﻟﺤﺼﻮﻝ ﺗﻨﺸﺌﺔ ﺟﻴّﺪﺓ ﻣﺴﺘﻤﺮﺓ.[134]"

.247ﻻ ﺷﻚّ ﺃﻥ ﺍﻟﻤﺆﺳّﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﻜﻨﺴﻴﺔ ﻫﻲ ﺑﻴﺌﺔ ﺟﻤﺎﻋﻴّﺔ ﻟﻠﻤﺮﺍﻓﻘﺔ ،ﺗﺴﻤﺢ ﺑﺘﻮﺟﻴﻪ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ،ﺧﺎﺻﺔ

ﻋﻨﺪﻣﺎ ﺗﺤﺎﻭﻝ ﺃﻥ "ﺗﺴﺘﻘﺒﻞ ﺟﻤﻴﻊ ﺍﻟﺸﺒﻴﺒﺔ ،ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﺧﻴﺎﺭﺍﺗﻬﻢ ﺍﻟﺪﻳﻨﻴﺔ ،ﻭﺧﻠﻔﻴﺘﻬﻢ ﺍﻟﺜﻘﺎﻓﻴﺔ ،ﻭﺃﺣﻮﺍﻟﻬﻢ ﺍﻟﺸﺨﺼﻴﺔ ﺃﻭ

ﺍﻟﻌﺎﺋﻠﻴﺔ ﺃﻭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ .ﻭﺗﻘﺪّﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ،ﻣﺴﺎﻫﻤﺔ ﺃﺳﺎﺳﻴﺔ ﻓﻲ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻤﺘﻜﺎﻣﻠﺔ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﻣﺨﺘﻠﻒ ﺃﻧﺤﺎﺀ

ﺍﻟﻌﺎﻟﻢ .[135]"ﺃﻣّﺎ ﺇﺫﺍ ﻭﺿَﻌَﺖ ﻫﺬﻩ ﺍﻟﻤﺆﺳّﺴﺎﺕ ﻣﻌﺎﻳﻴﺮَ ﺻﺎﺭﻣﺔ ﻟﻘﺒﻮﻝ ﺍﻟﻄﻼﺏ ﺃﻭ ﺇﻗﺎﻣﺘﻬﻢ ،ﻓﺴﻮﻑ ﺗﺤﺪّ ﻣﻦ ﻋﻤﻠﻬﺎ ﺑﻄﺮﻳﻘﺔ

ﻏﻴﺮ ﻣﻼﺋﻤﺔ ،ﻷﻧﻬﺎ ﺳﺘﺤﺮﻡ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﻣﻦ ﻣﺮﺍﻓﻘﺔٍ ﻣﻦ ﺷﺄﻧﻬﺎ ﺃﻥ ﺗﺴﺎﻋﺪﻫﻢ ﻋﻠﻰ ﺇﺛﺮﺍﺀ ﺣﻴﺎﺗﻬﻢ.

ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻣﻦ

ﺍﻟﺪﻋﻮﺓ

.248ﻳﻤﻜﻦ ﻓﻬﻢ ﻛﻠﻤﺔ "ﺍﻟﺪﻋﻮﺓ" ﺑﻤﻌﻨًﻰ ﻭﺍﺳﻊ ،ﻋﻠﻰ ﺃﻧﻬﺎ ﺩﻋﻮﺓ ﺍﻟﻠﻪ .ﻭﻫﻲ ﺗﺸﻤﻞ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ ،ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ

ﺍﻟﺼﺪﺍﻗﺔ ﻣﻌﻪ ،ﻭﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻟﻘﺪﺍﺳﺔ ،ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ .ﻭﻟﻬﺬﺍ ﺍﻷﻣﺮ ﻗﻴﻤﺔ ﻋﻈﻴﻤﺔ ،ﻷﻧﻪ ﻳﻀﻊ ﺣﻴﺎﺗﻨﺎ ﺑﺄﻛﻤﻠﻬﺎ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻹﻟﻪ

ﺍﻟﺬﻱ ﻳﺤﺒّﻨﺎ ﻭﻳﺴﻤﺢ ﻟﻨﺎ ﺃﻥ ﻧﻔﻬﻢ ﺑﺄﻧﻪ ﻣﺎ ﻣﻦ ﺷﻲﺀ ﻳﺄﺗﻲ ﻧﺘﻴﺠﺔ ﻓﻮﺿﻰ ﻻ ﻣﻌﻨﻰ ﻟﻬﺎ ،ﺑﻞ ﺃﻧﻪ ﻳﻤﻜﻦ ﺇﺩﺭﺍﺝ ﻛﻞّ ﺷﻲﺀ ﻓﻲ

ﻣﺴﻴﺮﺓ ﺍﺳﺘﺠﺎﺑﺔ ﻟﻠﺮﺏ ،ّﺍﻟﺬﻱ ﻳﻀﻤﺮ ﻟﻨﺎ ﻣﺸﺮﻭﻋًﺎ ﺭﺍﺋﻌًﺎ.

.249ﺃﺭﺩﺕ ﻓﻲ ﺍﻹﺭﺷﺎﺩ ﺍﻓﺮﺣﻮﺍ ﻭﺍﺑﺘﻬﺠﻮﺍ ،ﺃﻥ ﺃﺗﻮﻗّﻒ ﻋﻨﺪ ﺩﻋﻮﺓ ﺍﻟﺠﻤﻴﻊ ﺇﻟﻰ ﺍﻟﻨﻤﻮّ ﻟﻤﺠﺪ ﺍﻟﻠﻪ ،ﻭﺭﻏﺒﺖ ﻓﻲ ﺃﻥ "ﺃُﺭﺟِّﻊ

ﻣﺮّﺓ ﺃﺧﺮﻯ ﺻﺪﻯ ﺻﻮﺕ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻟﻘﺪﺍﺳﺔ ﻣﻦ ﺧﻼﻝ ﺗﺠﺴﻴﺪﻫﺎ ﻓﻲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻤﻌﺎﺻﺮ ،ﻣﻊ ﻣﺨﺎﻃﺮﻫﺎ ﻭﺗﺤﺪّﻳﺎﺗﻬﺎ

ﻭﻓﺮﺻﻬﺎ .[136]"ﻟﻘﺪ ﺳﺎﻋﺪﻧﺎ ﺍﻟﻤﺠﻤﻊ ﺍﻟﻔﺎﺗﻴﻜﺎﻧﻲ ﺍﻟﺜﺎﻧﻲ ﻓﻲ ﺗﺠﺪﻳﺪ ﺍﻟﻮﻋﻲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻤﻮﺟّﻬﺔ ﺇﻟﻰ ﺍﻟﺠﻤﻴﻊ :"ﺇﻥ

ﻛﻞّ ﺍﻟﻤﺆﻣﻨﻴﻦ [...]ﺃﻳّﺎ ﻛﺎﻥ ﻭﺿﻌﻬﻢ ﻭﺣﺎﻟﻬﻢ ،ﻳﺪﻋﻮﻫﻢ ﺍﻟﻠﻪ ،ﻛﻞّ ﺣﺴﺐ ﻃﺮﻳﻘﻪ ،ﺍﻟﻰ ﻗﺪﺍﺳﺔ ﺗﺠﺪ ﻛﻤﺎﻟﻬﺎ ﻓﻲ ﺍﻵﺏ

ﺑﺎﻟﺬﺍﺕ.[137]"

ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻟﺼﺪﺍﻗﺔ ﻣﻌﻪ

.250ﺍﻟﺸﻲﺀ ﺍﻷﺳﺎﺳﻲ ﻫﻮ ﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﻛﺘﺸﺎﻑ ﺃﻥ ﻣﺎ ﻳﺮﻳﺪﻩ ﻳﺴﻮﻉ ﻣﻦ ﻛﻞّ ﺷﺎﺏّ ﻫﻮ ﻗﺒﻞ ﻛﻞّ ﺷﻲﺀ ﺻﺪﺍﻗﺘﻪ .ﻫﺬﺍ ﻫﻮ

ﺍﻟﺘﻤﻴﻴﺰ ﺍﻷﺳﺎﺳﻲ .ﻓﻲ ﺣﻮﺍﺭ ﺍﻟﺮﺏّ ﺍﻟﻘﺎﺋﻢ ﻣﻦ ﺍﻟﻤﻮﺕ ،ﻣﻊ ﺻﺪﻳﻘﻪ ﺳﻤﻌﺎﻥ ﺑﻄﺮﺱ ،ﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ ﺍﻷﻫﻢ :"ﺳﻤﻌﺎﻥ ،ﺍﺑﻦ ﻳﻮﻧﺎ،

ﺃﺗﺤﺒّﻨﻲ؟" )ﻳﻮ .(16 ،21ﺑﻤﻌﻨﻰ ﺁﺧﺮ :ﺃﺗﺮﻳﺪﻧﻲ ﻛﺼﺪﻳﻖ؟ ﻓﻤﻬﻤّﺔ ﺭﻋﺎﻳﺔ ﺍﻟﺨﺮﺍﻑ ﻭﺍﻟﺤﻤﻼﻥ ﺍﻟﺘﻲ ﻛﻠُّﻒَ ﺑﻬﺎ ﺑﻄﺮﺱ ﺳﻮﻑ

ﺗﺮﺗﺒﻂ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺑﻬﺬﻩ ﺍﻟﻤﺤﺒّﺔ ﺍﻟﻤﺠّﺎﻧﻴﺔ ،ﺑﻤﺤﺒّﺔ ﺍﻟﺼﺪﺍﻗﺔ ﻫﺬﻩ.

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.251ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﺇﻟﻰ ﻣﺜﺎﻝ ﻣﺨﺎﻟﻒ ،ﻓﻨﺬﻛﺮ ﺍﻟﻠﻘﺎﺀ ﺑﻴﻦ ﺍﻟﺮﺏّ ﻭﺍﻟﺸﺎﺏّ ﺍﻟﻐﻨﻲ ،ﺍﻟﺬﻱ ﻳﺨﺒﺮﻧﺎ ﺑﻮﺿﻮﺡ ﻛﻴﻒ ﺃﻥ

ﻫﺬﺍ ﺍﻟﺸﺎﺏّ ﻟﻢ ﻳﻘﺒﻞ ﻧﻈﺮﺓ ﺍﻟﺮﺏّ ﺍﻟﻤُﺤِﺒّﺔ )ﺭﺍ .ﻣﺮ .(21 ،10ﻓﻘﺪ ﺫﻫﺐ ﺣﺰﻳﻨًﺎ ،ﺑﻌﺪ ﺃﻥ ﺍﺗّﺒﻊ ﺇﻟﻬﺎﻣًﺎ ﺻﺎﻟﺤًﺎ ،ﻷﻧﻪ ﻟﻢ ﻳﻨﺠﺢ ﻓﻲ

ﺍﻟﺘﺨﻠّﻲ ﻋﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻜﺜﻴﺮﺓ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﻤﺘﻠﻜﻬﺎ )ﺭﺍ .ﻣﺘﻰ .(22 ،19ﻭﻓﻘﺪ ﻓﺮﺻﺔ ﺻﺪﺍﻗﺔٍ ﻛﺎﻥ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﻈﻴﻤﺔ.

ﻭﻧﺤﻦ ﻻ ﻧﺰﺍﻝ ﻧﺠﻬﻞ ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ،ﻣﺎﺫﺍ ﻛﺎﻥ ﻳﻤﻜﻦ ﺃﻥ ﻳﺼﻨﻊ ﻟﻺﻧﺴﺎﻧﻴﺔ ﺫﺍﻙ ﺍﻟﺸﺎﺏّ ﺍﻟﻔﺮﻳﺪ ﺍﻟﺬﻱ ﻧﻈﺮ

ﺇﻟﻴﻪ ﻳﺴﻮﻉ ﺑﻤﺤﺒّﺔ ﻭﻣﺪّ ﻳﺪﻩ ﻟﻪ.

.252ﻷﻥ "ﺍﻟﺤﻴﺎﺓ ﺍﻟﺘﻲ ﻳﻌﻄﻴﻨﺎ ﺇﻳﺎﻫﺎ ﻳﺴﻮﻉ ﻫﻲ ﻗﺼّﺔ ﺣﺐ ،ّﻗﺼّﺔ ﺣﻴﺎﺓ ﺗﺮﻳﺪ ﺃﻥ ﺗﺨﺘﻠﻂ ﺑﺤﻴﺎﺗﻨﺎ ﻭﺗﺘﺮﺳّﺦ ﻓﻲ ﺃﺭﺽ

ﺍﻟﺠﻤﻴﻊ .ﻭﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ ﻟﻴﺴﺖ ﺧﻼﺻًﺎ ﻣﻌﻠّﻘًﺎ "ﻓﻲ ﺍﻟﺴﺤﺎﺏ" ﻓﻲ ﺍﻧﺘﻈﺎﺭ ﺗﻨﺰﻳﻠﻬﺎ ،ﻭﻻ "ﺗﻄﺒﻴﻘًﺎ" ﺟﺪﻳﺪًﺍ ﻋﻠﻴﻨﺎ ﺍﻛﺘﺸﺎﻓﻪ ،ﺃﻭ ﺗﻤﺮﻳﻨًﺎ

ﻋﻘﻠﻴًّﺎ ﻧﺎﺟﻤًﺎ ﻋﻦ ﺗﻘﻨﻴﺎﺕ ﺍﻟﻨﻤﻮّ ﺍﻟﺸﺨﺼﻲ .ﺍﻟﺤﻴﺎﺓ ﺍﻟﺘﻲ ﻳﻬﺒﻨﺎ ﺍﻟﻠﻪ ﻟﻴﺴﺖ ﺣﺘﻰ ﺑﺮﻧﺎﻣﺠًﺎ ﺗﻌﻠﻴﻤﻴًﺎ ﺗﺼﻠﻨﺎ ﺑﻪ ﺁﺧﺮ ﺍﻷﺧﺒﺎﺭ .ﺑﻞ

ﺍﻟﺨﻼﺹ ﺍﻟﺬﻱ ﻳﻤﻨﺤﻪ ﻟﻨﺎ ﺍﻟﻠﻪ ﻫﻮ ﺩﻋﻮﺓ ﻟﻨﻜﻮﻥ ﺟﺰﺀًﺍ ﻣﻦ ﻗﺼّﺔ ﺣﺐّ ﺗﺘﺪﺍﺧﻞ ﻣﻊ ﻗﺼﺼﻨﺎ .ﺣﺐّ ﻳﻌﻴﺶ ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﻮﻟﺪ ﺑﻴﻨﻨﺎ

ﺣﺘﻰ ﻧﺘﻤﻜّﻦ ﻣﻦ ﺃﻥ ﻧﻌﻄﻲ ﺛﻤﺮًﺍ ﺣﻴﺚ ﻧﻌﻴﺶ ،ﻭﻛﻴﻔﻤﺎ ﻧﻜﻮﻥ ،ﻭﻣﻊ ﻣﻦ ﻧﻜﻮﻥ .ﻫﻨﺎﻙ ﻳﺄﺗﻲ ﺍﻟﺮﺏّ ﻟﻴﻠﻘﻲ ﺯﺭﻋﻪ ﻭﻟﻴﺰﺭﻉ

ﻧﻔﺴﻪ.[138]"

ﻛﻮﻧﻚ ﻟﻶﺧﺮﻳﻦ

.253ﺃﻭﺩّ ﺍﻵﻥ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺘﻲ ﺗُﻔﻬﻢ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﻤﺤﺪّﺩ ﻟﻠﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻟﺨﺪﻣﺔ ﺍﻹﺭﺳﺎﻟﻴﺔ ﺗﺠﺎﻩ ﺍﻵﺧﺮﻳﻦ .ﺇﻧﻨﺎ

ﻣﺪﻋﻮّﻭﻥ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺏّ ﺇﻟﻰ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻓﻲ ﻋﻤﻠﻪ ﺍﻟﺨﻼّﻕ ،ﻋﺒﺮ ﺗﻘﺪﻳﻢ ﻣﺴﺎﻫﻤﺘﻨﺎ ﻓﻲ ﺍﻟﺨﻴﺮ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻤﻬﺎﺭﺍﺕ

ﺍﻟﺘﻲ ﻧﻠﻨﺎﻫﺎ.

.254ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺭﺳﺎﻟﻴﺔ ﺗﺘﻌﻠّﻖ ﺑﺨﺪﻣﺘﻨﺎ ﻟﻶﺧﺮﻳﻦ .ﻷﻥ ﺣﻴﺎﺗﻨﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﺗﺒﻠﻎ ﻛﻤﺎﻟﻬﺎ ﻋﻨﺪﻣﺎ ﺗﺼﺒﺢ ﻫﺒﺔ .ﺃﺫﻛّﺮ ﺃﻥ

"ﺍﻟﺮﺳﺎﻟﺔ ﻭﺳﻂ ﺍﻟﺸﻌﺐ ﻟﻴﺴﺖ ﺟﺰﺀًﺍ ﻣﻦ ﺣﻴﺎﺗﻲ ،ﻭﻻ ﺯﻳﻨﺔ ﻳﻤﻜﻨﻨﻲ ﺃﻥ ﺃﺧﻠﻌﻬﺎ ،ﻭﻟﻴﺴﺖ ﺯﻳﺎﺩﺓ ،ﻭﻻ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﻮﺟﻮﺩ .ﺇﻧﻬﺎ

ﺷﻲﺀ ﻻ ﻳﻤﻜﻨﻨﻲ ﺍﻗﺘﻼﻋﻪ ﻣﻦ ﻛﻴﺎﻧﻲ ﺇﺫﺍ ﻛﻨﺖ ﻻ ﺃﺭﻳﺪ ﺃﻥ ﺃﺩﻣّﺮ ﺫﺍﺗﻲ .ﺇﻧﻲ ﺭﺳﺎﻟﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ،ﻭﻟﻬﺬﺍ ﻭُﺟﺪﺕ ﻓﻲ ﻫﺬﺍ

ﺍﻟﻌﺎﻟﻢ .[139]"ﻭﺑﺎﻟﺘﺎﻟﻲ ،ﻳﺠﺐ ﺃﻥ ﻧﻌﺘﻘﺪ ﺃﻥ ﻛﻞّ ﻋﻤﻞ ﺭﻋﻮﻱّ ﻳﺤﻤﻞ ﻃﺎﺑﻊ ﺍﻟﺪﻋﻮﺓ ،ﻭﺃﻥ ﻛﻞّ ﺗﻨﺸﺌﺔ ﺗﺤﻤﻞ ﻃﺎﺑﻊ ﺍﻟﺪﻋﻮﺓ،

ﻭﺃﻥ ﻛﻞّ ﺭﻭﺣﺎﻧﻴﺔ ﺗﺤﻤﻞ ﻃﺎﺑﻊ ﺍﻟﺪﻋﻮﺓ.

.255ﻻ ﺗﺘﺄﻟّﻒ ﺩﻋﻮﺗﻚ ﻓﻘﻂ ﻣﻦ ﺍﻷﻧﺸﻄﺔ ﺍﻟﺘﻲ ﻳﺘﻌﻴّﻦ ﻋﻠﻴﻚ ﺍﻟﻘﻴﺎﻡ ﺑﻬﺎ ،ﺣﺘﻰ ﻭﺇﻥ ﺗﺠﺴّﺪﺕ ﻣﻦ ﺧﻼﻟﻬﺎ .ﺑﻞ ﺇﻧﻬﺎ ﺗﺘﺨﻄّﻰ

ﺫﻟﻚ ،ﻫﻲ ﻣﺴﺎﺭ ﺳﻮﻑ ﻳﻘﻮﺩ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺠﻬﻮﺩ ﻭﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺑﺎﺗّﺠﺎﻩ ﺍﻟﺨﺪﻣﺔ .ﻭﻟﺬﺍ ،ﻓﻤﻦ ﺍﻟﻤﻬﻢّ ﻋﻨﺪ ﺗﻤﻴﻴﺰ ﺍﻟﺪﻋﻮﺓ،

ﻣﻌﺮﻓﺔ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺎﺏّ ﻳﺮﻯ ﻓﻲ ﺷﺨﺼﻪ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﻼﺯﻣﺔ ﻟﺘﻠﻚ ﺍﻟﺨﺪﻣﺔ ﺍﻟﻤﺤﺪّﺩﺓ ﻟﻠﻤﺠﺘﻤﻊ.

.256ﻫﺬﺍ ﻳﻌﻄﻲ ﻗﻴﻤﺔ ﻛﺒﻴﺮﺓ ﻟﻬﺬﻩ ﺍﻟﻤﻬﺎﻡ ،ﻷﻧﻬﺎ ﺗﺘﻮﻗّﻒ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺘﻲ ﺗﺼﻨﻊ

ﻟﻜﺴﺐ ﺍﻟﻤﺎﻝ ،ﻟﻠﺘﻮﻇﻴﻒ ﺃﻭ ﻹﺭﺿﺎﺀ ﺍﻵﺧﺮﻳﻦ .ﻛﻞّ ﻫﺬﺍ ﻳﺸﻜّﻞ ﺩﻋﻮﺓ ﻷﻧﻨﺎ ﻣﺪﻋﻮّﻭﻥ ،ﻫﻨﺎﻙ ﺷﻲﺀ ﺃﻛﺜﺮ ﻣﻦ ﻣﺠﺮّﺩ ﺧﻴﺎﺭ ﻋﻤﻠﻲّ

ﻣﻦ ﺟﺎﻧﺒﻨﺎ .ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ،ﺇﻧﻬﺎ ﻣﺴﺄﻟﺔ ﻣﻌﺮﻓﺔ ﺳﺒﺐ ﻭﺟﻮﺩﻱ ،ﻭﻷﻱّ ﻏﺮﺽ ﺃﻣﺮّ ﺑﻬﺬﻩ ﺍﻷﺭﺽ ،ﻭﻣﺎ ﻫﻮ ﺗﺪﺑﻴﺮ ﺍﻟﺮﺏّ ﻟﺤﻴﺎﺗﻲ .ﻓﻬﻮ

ﻟﻦ ﻳُﻈﻬﺮ ﻟﻲ ﺟﻤﻴﻊ ﺍﻷﻣﺎﻛﻦ ﻭﺍﻷﻭﻗﺎﺕ ﻭﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﻟﺘﻲ ﺳﺄﺧﺘﺎﺭﻫﺎ ﺑﺤﻜﻤﺔ ،ﻭﻟﻜﻦ ﺳﻴﻜﻮﻥ ﻫﻨﺎﻙ ﺑﺎﻟﺘﺄﻛﻴﺪ ﺗﻮﺟّﻪ ﻓﻲ ﺣﻴﺎﺗﻲ،

ﻳﺠﺐ ﺃﻥ ﻳُﻈﻬﺮﻩ ﻟﻲ ﻷﻧﻪ ﺧﺎﻟﻘﻲ ،ﻭﺧَﺰّﺍﻓﻲ ،ﻭﺃﻧﺎ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﺳﻤﺎﻉ ﺻﻮﺗﻪ ﻛﻲ ﺃﺩَﻋَﻪ ﻳﺼﻴﻐﻨﻲ ﻭﻳﺤﻤﻠﻨﻲ .ﻭﺣﻴﻨﻬﺎ ﺃﺻﺒﺢ ﻣﺎ

ﻳﺠﺐ ﺃﻥ ﺃﻛﻮﻥ ،ﻭﺃﻛﻮﻥ ﺃﻣﻴﻨًﺎ ﻟﻮﺍﻗﻌﻲ ﺍﻟﺸﺨﺼﻲ.

.257ﻭﻛﻲ ﻧﺤﻘّﻖ ﺩﻋﻮﺗﻨﺎ ﺍﻟﺨﺎﺻﺔ ،ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻧﻄﻮّﺭ ﻛﻞّ ﻣﺎ ﻧﺤﻦ ﻋﻠﻴﻪ ،ﻭﺃﻥ ﻧﺠﻌﻠﻪ ﻳﻨﺒﺖ ﻭﻳﻨﻤﻮ .ﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﺃﻥ

ﻧﺨﺘﺮﻉ ﺃﻧﻔﺴﻨﺎ ،ﺃﻭ ﺃﻥ ﻧﺨﻠﻖ ﺃﻧﻔﺴﻨﺎ ﻣﻦ ﻻ ﺷﻲﺀ ،ﻭﻟﻜﻦ ﺃﻥ ﻧﻜﺘﺸﻒ ﺃﻧﻔﺴﻨﺎ ﻓﻲ ﺿﻮﺀ ﺍﻟﻠﻪ ﻭﺃﻥ ﻧﺰﻫﺮ :"ﻓﻲ ﺗﺪﺑﻴﺮ ﺍﻟﻠﻪ ،ﺇﻥ

ﻛﻞّ ﺇﻧﺴﺎﻥ ﻫﻮ ﻣﺪﻋﻮ ﺇﻟﻰ ﺍﻟﺘﻨﻤﻴﺔ ،ﻷﻥ ﻛﻞّ ﺣﻴﺎﺓ ﻫﻲ ﺩﻋﻮﺓ .[140]"ﻭﺩﻋﻮﺗﻚ ﺗﻘﻮﺩﻙ ﺇﻟﻰ ﺗﻘﺪﻳﻢ ﺃﻓﻀﻞ ﻣﺎ ﻟﺪﻳﻚ ﻟﻤﺠﺪ ﺍﻟﻠﻪ

ﻭﻟﺨﻴﺮ ﺍﻵﺧﺮﻳﻦ .ﻭﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﻓﻘﻂ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻋﻤﺎﻝ ﻣﺎ ،ﺑﻞ ﺻﻨﻌﻬﺎ ﺑﻤﻌﻨﻰ .ﻓﻲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ،ﻗﺎﻝ ﺍﻟﻘﺪّﻳﺲ ﺃﻟﺒﺮﺗﻮ ﻫﻮﺭﺗﺎﺩﻭ

ﻟﻠﺸﺒﻴﺒﺔ ﺃﻧﻪ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﺍﻟﻤﺴﺎﺭ ﻋﻠﻰ ﻣﺤﻤﻞ ﺍﻟﺠﺪ :ّ"ﺇﻥ ﻗﺒﻄﺎﻥ ﺍﻟﺴﻔﻴﻨﺔ ﺍﻟﻤُﻬﻤِﻞ ،ﻓﻲ ﺳﻔﻴﻨﺔ ﻣﺎ ،ﻳُﻄﺮﺩ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ،ﻷﻥ

ﻣﺎ ﻓﻲ ﻳﺪﻩ ﻫﻮ ﻣﻘﺪّﺱ ﻟﻠﻐﺎﻳﺔ .ﻭﻓﻲ ﺍﻟﺤﻴﺎﺓ ،ﻫﻞ ﻧﺤﻦ ﺣﺮﻳﺼﻮﻥ ﻋﻠﻰ ﻣﺴﺎﺭﻧﺎ؟ ﻣﺎ ﻫﻮ ﻣﺴﺎﺭﻙ؟ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ

ﺍﻟﺘﻌﻤّﻖ ﺃﻛﺜﺮ ﻓﻲ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ،ﺃَﻃﻠُﺐ ﻣﻦ ﻛﻞّ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﺃﻥ ﻳﻮﻟﻴﻬﺎ ﺃﻫﻤّﻴﺔ ﻗﺼﻮﻯ ،ﻷﻥ ﺍﻟﻨﺠﺎﺡ ﻓﻲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﻌﺎﺩﻝ

ﺑﺒﺴﺎﻃﺔ ﺍﻟﻨﺠﺎﺡ .ﻭﺍﻟﻔﺸﻞ ﻓﻲ ﻫﺬﺍ ،ﻳﻌﺎﺩﻝ ﺑﺒﺴﺎﻃﺔ ﺍﻟﻔﺸﻞ.[141]"

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.258ﻋﺎﺩﺓ ﻣﺎ ﻳﺮﺗﺒﻂ "ﻛﻮﻧﻚ ﻟﻶﺧﺮﻳﻦ" ﻓﻲ ﺣﻴﺎﺓ ﻛﻞّ ﺷﺎﺏّ ﺑﺴﺆﺍﻟﻴﻦ ﺃﺳﺎﺳﻴّﻴﻦ :ﺗﻜﻮﻳﻦ ﺃﺳﺮﺓ ﺟﺪﻳﺪﺓ ﻭﺍﻟﻌﻤﻞ .ﻭﺗﺆﻛّﺪ

ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻻﺳﺘﻘﺼﺎﺋﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﺃﺟﺮﻳﺖ ﻭﺳﻂ ﺍﻟﺸﺒﻴﺒﺔ ﻣﺮّﺓ ﺃﺧﺮﻯ ،ﺃﻥ ﻫﺬﻳﻦ ﻫﻤﺎ ﺍﻟﻤﻮﺿﻮﻋﺎﻥ ﺍﻟﺮﺋﻴﺴﻴّﺎﻥ ﺍﻟﻠﺬﺍﻥ

ﻳﻨﻤّﻴﺎﻥ ﺭﻏﺒﺎﺗﻬﻢ ﻭﺍﻫﺘﻤﺎﻣﺎﺗﻬﻢ .ﻭﻳﺠﺐ ﺃﻥ ﻧﺨﺺّ ﻛﻼ ﺍﻟﻤﻮﺿﻮﻋﻴﻦ ﺑﺘﻤﻴﻴﺰ ﺧﺎﺹ .ﻟﻨﺘﻮﻗّﻒ ﻋﻨﺪﻫﻤﺎ ﺑﺈﻳﺠﺎﺯ.

ﺍﻟﺤﺐّ ﻭﺍﻷﺳﺮﺓ

.259ﻳﺸﻌﺮ ﺍﻟﺸﺒﻴﺒﺔ ﺑﻘﻮّﺓ ﺑﺎﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻟﺤﺐّ ﻭﻳﺤﻠﻤﻮﻥ ﺑﺈﻳﺠﺎﺩ ﺍﻟﺸﺨﺺ ﺍﻟﻤﻨﺎﺳﺐ ﻟﺘﻜﻮﻳﻦ ﺃﺳﺮﺓ ﻭﺑﻨﺎﺀ ﺣﻴﺎﺓ ﻣﺸﺘﺮﻛﺔ.

ﻭﻫﻲ ﺑﻼ ﺷﻚّ ﺩﻋﻮﺓ ﻳﻘﺘﺮﺣﻬﺎ ﺍﻟﻠﻪ ﻧﻔﺴﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﻤﺸﺎﻋﺮ ﻭﺍﻟﺮﻏﺒﺎﺕ ﻭﺍﻷﺣﻼﻡ .ﻭﻗﺪ ﺗﻮﻗّﻔﺖ ﻣﻄﻮّﻟًﺎ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ

ﻓﻲ ﺍﻹﺭﺷﺎﺩ ﻓﺮﺡ ﺍﻟﺤﺐّ ﻭﺃﺩﻋﻮ ﺟﻤﻴﻊ ﺍﻟﺸﺒﻴﺒﺔ ﺇﻟﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺼﻠﻴﻦ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺨﺎﻣﺲ ،ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺨﺼﻮﺹ.

.260ﻳﺮﻭﻕ ﻟﻲ ﺃﻥ ﺃﻓﻜﺮ ﺑﺄﻥ "ﺷﺨﺼﻴﻦ ﻣﺴﻴﺤﻴّﻴﻦ ﻳﺘﺰﻭّﺟﺎﻥ ﻭﻗﺪ ﺃﺩﺭﻛﺎ ﻓﻲ ﻗﺼّﺔ ﺣﺒّﻬﻤﺎ ﺩﻋﻮﺓ ﺍﻟﺮﺏ ،ّﺍﻟﺪﻋﻮﺓ ﻟﻴﻜﻮﻧﺎ،

ﺭﺟﻠًﺎ ﻭﺍﻣﺮﺃﺓ ،ﺟﺴﺪًﺍ ﻭﺍﺣﺪًﺍ ،ﻭﺣﻴﺎﺓ ﻭﺍﺣﺪﺓ .ﻭﻳﻐﻤﺮ ﺳﺮُّ ﺍﻟﺰﻭﺍﺝ ﻫﺬﺍ ﺍﻟﺤﺐَّ ﺑﻨﻌﻤﺔ ﺍﻟﻠﻪ ،ﻭﻳﺠﺬّﺭﻩ ﻓﻲ ﺍﻟﻠﻪ ﻧﻔﺴﻪ .ﻭﺍﻧﻄﻼﻗﺎ ﻣﻦ

ﻫﺬﻩ ﺍﻟﻬﺒﺔ ،ﻭﻣﻊ ﻳﻘﻴﻦ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ،ﻳﻤﻜﻨﻬﻤﺎ ﺍﻻﻧﻄﻼﻕ ﺑﺄﻣﺎﻥ ﺩﻭﻥ ﺃﻥ ﻳﺨﺎﻓﺎ ﻣﻦ ﺃﻱّ ﺷﻲﺀ ،ﻭﻣﻮﺍﺟﻬﺔ ﻛﻞّ ﺷﻲﺀ

ﻣﻌًﺎ.[142]"!

.261ﻓﻲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ،ﺃﺫﻛّﺮ ﺃﻥ ﺍﻟﻠﻪ ﻛﻮّﻧﻨﺎ ﻣﺨﻠﻮﻗﺎﺕ ﺟﻨﺴﻴّﺔ .ﻫﻮ ﻧﻔﺴﻪ "ﺧﻠﻖ ﺍﻟﺠﻨﺲ ،ﺍﻟﺬﻱ ﻫﻮ ﻫﺪﻳﺔ ﺭﺍﺋﻌﺔ

ﻟﻤﺨﻠﻮﻗﺎﺗﻪ .[143]"ﻭﻓﻲ ﺇﻃﺎﺭ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺍﻟﺰﻭﺍﺝ ،ﻳﺠﺐ ﺃﻥ ﻧﻌﺘﺮﻑ ﻭﻧﺸﻌﺮ ﺑﺎﻻﻣﺘﻨﺎﻥ ﺇﺯﺍﺀ ﺣﻘﻴﻘﺔ ﺃﻥ "ﺍﻟﺤﻴﺎﺓ ﺍﻟﺠﻨﺴﻴﺔ

ﻭﺍﻟﺠﻨﺲ ﻫﻮ ﻫﺪﻳﺔ ﻣﻦ ﺍﻟﻠﻪ .ﻟﻴﺲ ﻣﻦ ﺍﻟﻤﺤﺮّﻣﺎﺕ .ﺇﻧﻬﺎ ﻫﺒﺔ ﻣﻦ ﺍﻟﻠﻪ ،ﻫﺒﺔ ﻳﻘﺪّﻣﻬﺎ ﺍﻟﺮﺏّ ﻟﻨﺎ .ﻭﻟﻪ ﻏﺮﺿﺎﻥ :ﺃﻥ ﻧﺤﺐّ ﺑﻌﻀﻨﺎ

ﺍﻟﺒﻌﺾ ﻭﺃﻥ ﻧﻮﻟّﺪ ﺍﻟﺤﻴﺎﺓ .ﺇﻧﻪ ﺷﻐﻒ ،ﺇﻧﻪ ﺣﺐّ ﺷﻐﻮﻑ .ﺍﻟﺤﺐّ ﺍﻟﺤﻘﻴﻘﻲ ﻫﻮ ﺷﻐﻮﻑ .ﺇﻥ ﺍﻟﺤﺐّ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ،ﻋﻨﺪﻣﺎ

ﻳﻜﻮﻥ ﺷﻐﻮﻓًﺎ ،ﻳﻘﻮﺩﻙ ﺇﻟﻰ ﺑﺬﻝ ﺣﻴﺎﺗﻚ ﺇﻟﻰ ﺍﻷﺑﺪ .ﺇﻟﻰ ﺍﻷﺑﺪ .ﻭﺃﻥ ﺗﺒﺬﻟﻬﺎ ﺑﺎﻟﺠﺴﺪ ﻭﺍﻟﺮﻭﺡ.[144]"

.262ﺃﻛّﺪ ﺍﻟﺴﻴﻨﻮﺩﺱ ﻋﻠﻰ ﺃﻥ "ﺍﻟﻌﺎﺋﻠﺔ ﻣﺎ ﺯﺍﻟﺖ ﺗﻤﺜّﻞ ﺍﻟﻨﻘﻄﺔ ﺍﻟﻤﺮﺟﻌﻴﺔ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﺸﺒﻴﺒﺔ .ﻭﻳﻘﺪّﺭ ﺍﻷﺑﻨﺎﺀ ﺣﺐّ ﺍﻟﻮﺍﻟﺪﻳﻦ

ﻭﺭﻋﺎﻳﺘﻬﻢ ،ﻭﺗﻬﻤّﻬﻢ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﻌﺎﺋﻠﻴﺔ ﻭﻳﺄﻣﻠﻮﻥ ﻓﻲ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺎﺩﺭﻳﻦ ﺑﺪﻭﺭﻫﻢ ﻋﻠﻰ ﺑﻨﺎﺀ ﺃﺳﺮﺓ .ﻻ ﺷﻚّ ﺃﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ

ﺣﺎﻻﺕ ﺍﻻﻧﻔﺼﺎﻝ ،ﻭﺍﻟﻄﻼﻕ ،ﻭﺍﻟﺰﻭﺍﺝ ﺍﻟﺜﺎﻧﻲ ،ﻭﺍﻷﺳﺮ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﻌﺎﺋﻞ ،ﻗﺪ ﺗﺴﺒّﺐ ﻣﻌﺎﻧﺎﺓ ﻛﺒﻴﺮﺓ ﻭﺃﺯﻣﺎﺕ ﻫﻮﻳّﺔ ﻟﺪﻯ ﺍﻟﺸﺒﻴﺒﺔ.

ﻭﻳﺘﻌﻴّﻦ ﻋﻠﻴﻬﻢ ﺃﺣﻴﺎﻧًﺎ ﺗﺤﻤّﻞ ﻣﺴﺆﻭﻟﻴّﺎﺕ ﻻ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﺃﻋﻤﺎﺭﻫﻢ ،ﻭﺇﺟﺒﺎﺭﻫﻢ ﻋﻠﻰ ﺃﻥ ﻳﺼﺒﺤﻮﺍ ﺑﺎﻟﻐﻴﻦ ﻗﺒﻞ ﻭﻗﺘﻬﻢ .ﻭﻳﻘﺪّﻡ

ﺍﻷﺟﺪﺍﺩ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﻣﺴﺎﻫﻤﺔ ﻗﺎﻃﻌﺔ ﻓﻲ ﺍﻟﻤﻮﺩّﺓ ،ﻭﻓﻲ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﺪﻳﻨﻴﺔ :ﻓﺈﻧﻬﻢ ،ﻋﺒﺮ ﺣﻜﻤﺘﻬﻢ ،ﺣﻠﻘﺔ ﻭﺻﻞ

ﺣﺎﺳﻤﺔ ﻓﻲ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﺍﻷﺟﻴﺎﻝ.[145]"

.263ﻣﻦ ﺍﻟﻤﺆﻛّﺪ ﺃﻥ ﻫﺬﻩ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﺘﻲ ﻳﻮﺍﺟﻬﻬﺎ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﺃﺳﺮﻫﻢ ﺍﻟﺨﺎﺻﺔ ،ﺗﺪﻓﻊ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﻷﻥ ﻳﺴﺄﻟﻮﺍ

ﺃﻧﻔﺴﻬﻢ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻳﺴﺘﺤﻖّ ﺃﻥ ﻳﻜﻮّﻧﻮﺍ ﺃﺳﺮﺓ ﺟﺪﻳﺪﺓ ،ﺃﻭ ﻳﻜﻮﻧﻮﺍ ﻣﺨﻠﺼﻴﻦ ،ﺃﻭ ﺃﺳﺨﻴﺎﺀ .ﺃﺭﻳﺪ ﺃﻥ ﺃﻗﻮﻝ ﻟﻜﻢ ﻧﻌﻢ ،ﺍﻷﻣﺮ

ﻳﺴﺘﺤﻖّ ﺍﻟﻤﺮﺍﻫﻨﺔ ﻋﻠﻰ ﺍﻷﺳﺮﺓ ،ﻭﺳﻮﻑ ﺗﺠﺪﻭﻥ ﻓﻴﻬﺎ ﺃﻓﻀﻞ ﺍﻟﺤﻮﺍﻓﺰ ﻟﻨﻀﻮﺟﻜﻢ ،ﻭﺃﺟﻤﻞ ﺍﻷﻓﺮﺍﺡ ﻟﻠﻤﺸﺎﺭﻛﺔ .ﻻ ﺗﺴﻤﺤﻮﺍ ﺑﺄﻥ

ﻳﺴﻠﺒﻮﻛﻢ ﺇﻣﻜﺎﻧﻴﺔ ﺃﻥ ﺗﺤﺒّﻮﺍ ﺑﺠﺪّﻳﺔ .ﻻ ﺗﻨﺨﺪﻋﻮﺍ ﺑﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻘﺘﺮﺣﻮﻥ ﺣﻴﺎﺓ ﻣﻦ ﺍﻟﺘﻬﻮّﺭ ﺍﻟﻔﺮﺩﻱّ ﺍﻟﺬﻱ ﻳﺆﺩﻱّ ﺇﻟﻰ ﺍﻟﻌﺰﻟﺔ ،ﺇﻟﻰ

ﺃﺳﻮﺃ ﻋﺰﻟﺔ.

.264ﺗﺴﻮﺩ ﺍﻟﻴﻮﻡ ﺛﻘﺎﻓﺔ ﺍﻟﻤﺆﻗّﺖ ﻭﺍﻟﺘﻲ ﻫﻲ ﻭﻫﻢ .ﻓﺎﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﻻ ﺷﻲﺀ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻧﻬﺎﺋﻴًﺎ ﻫﻮ ﺧﺪﺍﻉ ﻭﻛﺬﺏ .ﻓﻲ

ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ،"ﻫﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﺰﻭﺍﺝ ﺍﻟﻴﻮﻡ ﻗﺪ "ﻋﻔﺎ ﻋﻠﻴﻪ ﺍﻟﺰﻣﻦ" [...]ﻭﻳﻌﻆ ﺍﻟﻜﺜﻴﺮﻭﻥ ،ﻓﻲ ﺛﻘﺎﻓﺔ ﺍﻟﻤﺆﻗّﺖ،

ﻭﺍﻟﻨﺴﺒﻲ ،ّﺃﻥ ﺍﻟﺸﻲﺀ ﺍﻟﻤﻬﻢّ ﻫﻮ "ﺍﻻﺳﺘﻤﺘﺎﻉ" ﺑﺎﻟﻠﺤﻈﺔ ﺍﻟﺤﺎﺿﺮﺓ ،ﻭﺃﻥ ﺍﻻﻟﺘﺰﺍﻡ ﻃﻴﻠﺔ ﺍﻟﺤﻴﺎﺓ ﻻ ﻳﺴﺘﺤﻖّ ﺍﻟﻌﻨﺎﺀ ،ﻭﻻ ﺍﺗّﺨﺎﺫ

ﺧﻴﺎﺭﺍﺕ ﻧﻬﺎﺋﻴﺔ [...] .ﺃﻣّﺎ ﺃﻧﺎ ،ﻓﺄﻃﻠﺐ ﻣﻨﻜﻢ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﺛﻮﺭﻳّﻴﻦ ،ﺃﻃﻠﺐ ﻣﻨﻜﻢ ﺃﻥ ﺗﺴﻴﺮﻭﺍ ﺑﻌﻜﺲ ﺍﻟﺘﻴﺎﺭ؛ ﻧﻌﻢ ،ﻓﻲ ﻫﺬﺍ ،ﺃﻃﻠﺐ

ﻣﻨﻜﻢ ﺍﻟﺘﻤﺮّﺩ ﺿﺪّ ﺛﻘﺎﻓﺔ ﺍﻟﻤﺆﻗّﺖ ،ﺍﻟﺘﻲ ﺗﻌﺘﻘﺪ ،ﺑﻌﺪ ﻛﻞّ ﺷﻲﺀ ،ﺃﻧﻜﻢ ﻏﻴﺮ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺗﺤﻤّﻞ ﺍﻟﻤﺴﺆﻭﻟﻴﺔ ،ﻭﺗﻌﺘﻘﺪ ﺃﻧﻜﻢ ﻏﻴﺮ

ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﻟﻤﺤﺒّﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ .[146]"ﻟﻜﻨﻨﻲ ﺃﺛﻖ ﺑﻜﻢ ،ﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﺃﺷﺠّﻌﻜﻢ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺰﻭﺍﺝ.

.265ﺇﻥ ﺍﻟﺰﻭﺍﺝ ﻳﻘﺘﻀﻲ ﺍﻻﺳﺘﻌﺪﺍﺩ ،ﻭﻫﺬﺍ ﻳﺘﻄﻠّﺐ ﺗﺜﻘﻴﻒ ﺍﻟﺬﺍﺕ ،ﻭﺗﻨﻤﻴﺔ ﺃﻓﻀﻞ ﺍﻟﻔﻀﺎﺋﻞ ،ﻭﻻ ﺳﻴّﻤﺎ ﺍﻟﻤﺤﺒّﺔ ،ﻭﺍﻟﺼﺒﺮ،

ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺤﻮﺍﺭ ،ﻭﻋﻠﻰ ﺍﻟﺨﺪﻣﺔ .ﻛﻤﺎ ﺃﻧﻪ ﻳﻌﻨﻲ ﺗﺜﻘﻴﻒ ﺍﻟﻔﺮﺩ ﻟﺤﻴﺎﺗﻪ ﺍﻟﺠﻨﺴﻴﺔ ،ﺑﺤﻴﺚ ﺗﺘﻮﻗّﻒ ﺗﺪﺭﻳﺠﻴًّﺎ ﻋﻦ ﺃﻥ ﺗﻜﻮﻥ ﺃﺩﺍﺓ

ﻻﺳﺘﺨﺪﺍﻡ ﺍﻵﺧﺮﻳﻦ ،ﻭﺗﺼﺒﺢ ﻗﺪﺭﺓ ﻋﻠﻰ ﻫﺒﺔٍ ﻛﺎﻣﻠﺔ ﻟﻠﺬﺍﺕ ﺇﻟﻰ ﺷﺨﺺٍ ﺁﺧﺮ ﺑﻄﺮﻳﻘﺔ ﺣﺼﺮﻳﺔ ﻭﺳﺨﻴّﺔ.

5 Pages 41-50

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5.1 Page 41

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.266ﻟﻘﺪ ﻋﻠّﻤﻨﺎ ﺃﺳﺎﻗﻔﺔ ﻛﻮﻟﻮﻣﺒﻴﺎ ﺃﻥ "ﺍﻟﻤﺴﻴﺢ ﻳَﻌﻠَﻢ ﺃﻥ ﺍﻷﺯﻭﺍﺝ ﻟﻴﺴﻮﺍ ﻣﺜﺎﻟﻴّﻴﻦ ،ﻭﺃﻧﻬﻢ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﺍﻟﺘﻐﻠّﺐ ﻋﻠﻰ ﺿﻌﻔﻬﻢ

ﻭﻋﺠﺰﻫﻢ ﺣﺘﻰ ﻳﺘﻤﻜّﻦ ﺣﺒّﻬﻢ ﻣﻦ ﺃﻥ ﻳﻨﻤﻮ ﻭﻳﺪﻭﻡ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ .ﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ،ﻳﻤﻨﺢ ﺍﻟﻤﺴﻴﺢ ﺍﻟﺰﻭﺟﻴﻦ ﻧﻌﻤﺘﻪ ﺍﻟﺘﻲ ﻫﻲ،

ﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ،ﻧﻮﺭ ﻭﻗﻮّﺓ ﺗﺴﻤﺢ ﻟﻬﻤﺎ ﺑﺘﺤﻘﻴﻖ ﻣﺸﺮﻭﻉ ﺣﻴﺎﺗﻬﻤﺎ ﺍﻟﺰﻭﺟﻴﺔ ﺑﻤﺎ ﻳﺘﻤﺎﺷﻰ ﻣﻊ ﺗﺪﺑﻴﺮ ﺍﻟﻠﻪ.[147]"

.267ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺬﻳﻦ ﻟﻴﺴﻮﺍ ﻣﺪﻋﻮّﻳﻦ ﺇﻟﻰ ﺍﻟﺰﻭﺍﺝ ﺃﻭ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﻜﺮّﺳﺔ ،ﻳﺠﺐ ﺃﻥ ﻧﺘﺬﻛّﺮ ﺩﺍﺋﻤًﺎ ﺃﻥ ﺍﻟﺪﻋﻮﺓ ﺍﻷﻭﻟﻰ

ﻭﺍﻷﻫﻢّ ﻫﻲ ﺍﻟﺪﻋﻮﺓﺍﻟﺘﻲ ﻧﻨﺎﻟﻬﺎ ﻓﻲ ﺍﻟﻤﻌﻤﻮﺩﻳﺔ .ﻭﻳﻤﻜﻦ ﻟﻸﺷﺨﺎﺹ ﻏﻴﺮ ﺍﻟﻤﺘﺰﻭﺟﻴﻦ ،ﺣﺘﻰ ﻟﻮ ﻟﻢ ﻳﻜﻦ ﺫﻟﻚ ﻧﺘﻴﺠﺔ ﺧﻴﺎﺭﻫﻢ،

ﺃﻥ ﻳﺼﺒﺤﻮﺍ ﺷﻬﻮﺩًﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻓﻲ ﻣﺴﻴﺮﺓ ﻧﻤﻮّﻫﻢ ﺍﻟﺸﺨﺼﻴّﺔ.

ﺍﻟﻌﻤﻞ

.268ﺃﻭﺿﺢ ﺃﺳﺎﻗﻔﺔ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﻤﺘّﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺃﻥ ﺍﻟﺸﺒﻴﺒﺔ ،ﺑﻤﺠﺮّﺩ ﺑﻠﻮﻏﻬﻢ ﺳﻦّ ﺍﻟﺮﺷﺪ ،"ﻏﺎﻟﺒًﺎ ﻣﺎ ﻳﻌﻨﻲ ﺫﻟﻚ ﺩﺧﻮﻟﻬﻢ

ﺇﻟﻰ ﻋﺎﻟﻢ ﺍﻟﻌﻤﻞ" .ﻛﻴﻒ ﺗﻜﺴﺐ ﻟﻘﻤﺔ ﺍﻟﻌﻴﺶ؟"" ﻫﻮ ﻣﻮﺿﻮﻉ ﻣﺤﺎﺩﺛﺔ ﺩﺍﺋﻢ ،ﻷﻥ ﺍﻟﻌﻤﻞ ﻫﻮ ﺟﺰﺀ ﻣﻬﻢّ ﻣﻦ ﺣﻴﺎﺗﻬﻢ .ﻭﻫﺬﻩ

ﺍﻟﺘﺠﺮﺑﺔ ،ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﺒﻴﺒﺔ ﺍﻟﺒﺎﻟﻐﻴﻦ ،ﻫﻲ ﺷﺪﻳﺪﺓ "ﺍﻟﺴﻴﻼﻥ" ﻷﻧﻬﻢ ﻳﻨﺘﻘﻠﻮﻥ ﻣﻦ ﻋﻤﻞ ﺇﻟﻰ ﺁﺧﺮ ﻭﺣﺘﻰ ﻣﻦ ﻭﻇﻴﻔﺔ ﺇﻟﻰ ﺃﺧﺮﻯ.

ﻓﺎﻟﻌﻤﻞ ﻳﻘﺪﺭ ﺃﻥ ﻳﺤﺪّﺩ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻮﻗﺖ ،ﻭﺃﻳﻀًﺎ ﻣﺎ ﻳﻤﻜﻨﻬﻢ ﻓﻌﻠﻪ ﺃﻭ ﺷﺮﺍﺅﻩ .ﻳﻤﻜﻨﻪ ﻛﺬﻟﻚ ﺗﺤﺪﻳﺪ ﻧﻮﻋﻴﺔ ﻭﻗﺖ ﺍﻟﻔﺮﺍﻍ ﻭﻛﻤّﻴﺘﻪ.

ﻓﺎﻟﻌﻤﻞ ﻳﺤﺪّﺩ ﻭﻳﺆﺛّﺮ ﻋﻠﻰ ﻫﻮﻳﺔ ﺍﻟﺸﺨﺺ ﺍﻟﺸﺎﺏّ ﺍﻟﺒﺎﻟﻎ ﻭﻓﻬﻤﻪ ﺍﻟﺬﺍﺗﻲ ،ﻭﻫﻮ ﻣﻜﺎﻥ ﺃﺳﺎﺳﻲّ ﺗﺘﻄﻮّﺭ ﻓﻴﻪ ﺍﻟﺼﺪﺍﻗﺎﺕ

ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻷﺧﺮﻯ ،ﻷﻥ ﺍﻟﻔﺮﺩ ﻻ ﻳﻌﻤﻞ ﻋﺎﺩﺓً ﺑﻤﻔﺮﺩﻩ .ﻳﺘﺤﺪّﺙ ﺍﻟﺸﺒﻴﺒﺔ ،ﺭﺟﺎﻟًﺎ ﻭﻧﺴﺎﺀ ،ﻋﻦ ﺍﻟﻌﻤﻞ ،ﺑﺎﻋﺘﺒﺎﺭﻩ ﺇﻧﺠﺎﺯًﺍ ﻟﻮﻇﻴﻔﺔ،

ﻭﺷﻴﺌًﺎ ﻳﻌﻄﻲ ﻣﻌﻨﻰ .ﻳﺴﻤﺢ ﻟﻠﺸﺒﻴﺒﺔ ﺍﻟﺒﺎﻟﻐﻴﻦ ﺑﺘﻠﺒﻴﺔ ﺍﺣﺘﻴﺎﺟﺎﺗﻬﻢ ﺍﻟﻌﻤﻠﻴﺔ ،ﻭﺍﻷﻫﻢ ﻣﻦ ﺫﻟﻚ ،ﺑﺄﻥ ﻳﺒﺤﺜﻮﺍ ﻋﻦ ﻣﻌﻨﻰ ﻭﻳﺤﻘّﻘﻮﺍ

ﺃﺣﻼﻣﻬﻢ ﻭﺭﺅﺍﻫﻢ .ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻟﻌﻤﻞ ﻗﺪ ﻻ ﻳﺴﺎﻋﺪﻫﻢ ﻋﻠﻰ ﺗﺤﻘﻴﻖ ﺃﺣﻼﻣﻬﻢ ،ﺇﻻّ ﺃﻧﻪ ﻣﻦ ﺍﻟﻤﻬﻢّ ﻟﻠﺸﺒﻴﺒﺔ ﺃﻥ ﻳﺒﻨﻮﺍ

ﺭﺅﻳﺔ ،ﻭﺃﻥ ﻳﺘﻌﻠّﻤﻮﺍ ﺍﻟﻌﻤﻞ ﺑﻄﺮﻳﻘﺔ ﺷﺨﺼﻴّﺔ ﻭﻣﺮﺿﻴّﺔ ﻓﻌﻠًﺎ ﻟﺤﻴﺎﺗﻬﻢ ،ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﻓﻲ ﺗﻤﻴﻴﺰ ﺩﻋﻮﺓ ﺍﻟﻠﻪ.[148]"

.269ﺃﺩﻋﻮ ﺍﻟﺸﺒﻴﺒﺔ ﺇﻟﻰ ﻋﺪﻡ ﺍﻟﺘﻮﻗّﻊ ﺑﺄﻥ ﻳﻌﻴﺸﻮﺍ ﺩﻭﻥ ﻋﻤﻞ ،ﻣﻌﺘﻤﺪﻳﻦ ﻋﻠﻰ ﻣﺴﺎﻋﺪﺓ ﺍﻵﺧﺮﻳﻦ .ﻫﺬﺍ ﻟﻴﺲ ﺟﻴﺪًﺍ ،ﻷﻥ

"ﺍﻟﻌﻤﻞ ﻫﻮ ﺿﺮﻭﺭﺓ ،ﺇﻧﻪ ﺟﺰﺀ ﻣﻦ ﻣﻌﻨﻰ ﺍﻟﺤﻴﺎﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ،ﻭﻫﻮ ﺩﺭﺏ ﻟﻠﻨﻀﻮﺝ ﻭﻟﻠﺘﻄﻮّﺭ ﺍﻹﻧﺴﺎﻧﻲ ﻭﻟﺘﺤﻘﻴﻖ ﺍﻟﺬﺍﺕ.

ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ،ﻳﺠﺐ ﺃﻥ ﺗﺒﻘﻰ ﻣﺴﺎﻋﺪﺓ ﺍﻟﻔﻘﺮﺍﺀ ﺑﺎﻟﻤﺎﻝ ﻋﻼﺟًﺎ ﻣﺆﻗّﺘًﺎ ﻟﻤﻮﺍﺟﻬﺔ ﺍﻟﺤﺎﻻﺕ ﺍﻟﻄﺎﺭﺋﺔ .[149]"ﻭﻳﻨﺘﺞ ﻋﻦ ﺫﻟﻚ ﺃﻥ

"ﺍﻟﺮﻭﺣﺎﻧﻴﺔَ ﺍﻟﻤﺴﻴﺤﻴﺔ ،َﺟﻨﺒًﺎ ﺇﻟﻰ ﺟﻨﺐ ﻣﻊ ﺍﻻﻧﺪﻫﺎﺵ ﺍﻟﺘﺄﻣّﻠﻲ ﺑﺎﻟﻤﺨﻠﻮﻗﺎﺕ ﺍﻟﺬﻱ ﻧﺠﺪﻩ ﻟﺪﻯ ﺍﻟﻘﺪّﻳﺲ ﻓﺮﻧﺴﻴﺲ ﺍﻷﺳﻴﺰﻱ ،ﻗﺪ

ﻃﻮّﺭَﺕ ﻓﻬﻤًﺎ ﻏﻨﻴًّﺎ ﻭﺻﺎﻟﺤًﺎ ﻟﻠﻌﻤﻞ ،ﻛﻤﺎ ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺮﺍﻩ ،ﻣﺜﻼ ،ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﻄﻮﺑﺎﻭﻱ ﺷﺎﺭﻝ ﺩﻱ ﻓﻮﻛﻮ ﻭﺗﻼﻣﻴﺬﻩ.[150]"

.270ﺃﻛّﺪ ﺍﻟﺴﻴﻨﻮﺩﺱ ﻋﻠﻰ ﺃﻥ ﻋﺎﻟﻢ ﺍﻟﻌﻤﻞ ﻫﻮ ﻣﺠﺎﻝ ﻳﺘﻌﺮّﺽ ﻓﻴﻪ ﺍﻟﺸﺒﻴﺒﺔ "ﻷﺷﻜﺎﻝ ﺍﻹﻗﺼﺎﺀ ﻭﺍﻟﺘﻬﻤﻴﺶ .ﻭﺃﻭّﻝ ﺷﻜﻞ

ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻜﺎﻝ ﻭﺃﻛﺜﺮﻫﺎ ﺧﻄﻮﺭﺓ ﻫﻮ ﺑﻄﺎﻟﺔ ﺍﻟﺸﺒﻴﺒﺔ ،ﺍﻟﺘﻲ ﺗﺼﻞ ﻓﻲ ﺑﻌﺾ ﺍﻟﺒﻠﺪﺍﻥ ﺇﻟﻰ ﻣﺴﺘﻮﻳﺎﺕ ﻓﺎﺩﺣﺔ .ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ

ﺃﻥ ﻧﻘﺺ ﺍﻟﻌﻤﻞ ﻳﺠﻌﻠﻬﻢ ﻓﻘﺮﺍﺀ ،ﻓﻬﻮ ﻳﺨﻔّﺾ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺤﻠﻢ ﻭﺍﻟﺮﺟﺎﺀ ﻟﺪﻯ ﺍﻟﺸﺒﻴﺒﺔ ﻭﻳﺤﺮﻣﻬﻢ ﻣﻦ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﻤﺴﺎﻫﻤﺔ

ﻓﻲ ﺗﻨﻤﻴﺔ ﺍﻟﻤﺠﺘﻤﻊ .ﻭﻳﺮﺟﻊ ﺫﻟﻚ ،ﻓﻲ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ،ﺇﻟﻰ ﺃﻥ ﺑﻌﺾ ﺍﻟﻔﺌﺎﺕ ﻣﻦ ﺍﻟﺸﺒﻴﺒﺔ ﺗﻔﺘﻘﺮ ﺇﻟﻰ ﺍﻟﻤﻬﺎﺭﺍﺕ ﺍﻟﻤﻬﻨﻴﺔ

ﺍﻟﻜﺎﻓﻴﺔ ،ﺑﺴﺒﺐ ﻋﺠﺰ ﻧﻈﺎﻡ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻨﺸﺌﺔ .ﻭﻏﺎﻟﺒًﺎ ﻣﺎ ﻳﺴﺘﺠﻴﺐ ﻋﺪﻡ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﻤﻬﻨﻲ ﺍﻟﺬﻱ ﻳﻌﺎﻧﻲ ﻣﻨﻪ ﺍﻟﺸﺒﻴﺒﺔ ،ﻟﻠﻤﺼﺎﻟﺢ

ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﺘﻲ ﺗﺴﺘﻐﻞّ ﺍﻟﻌﻤﻞ.[151]"

.271ﺇﻧﻬﺎ ﻣﺴﺄﻟﺔ ﺣﺴّﺎﺳﺔ ﻟﻠﻐﺎﻳﺔ ،ﻳﺠﺐ ﻋﻠﻰ ﺍﻟﺴﻴﺎﺳﺔ ﺃﻥ ﺗﻌﺘﺒﺮﻫﺎ ﻣﺴﺄﻟﺔ ﺃﻭﻟﻮﻳّﺔ ،ﺧﺎﺻﺔ ﻭﺃﻥ ﺳﺮﻋﺔ ﺍﻟﺘﻄﻮّﺭﺍﺕ

ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺔ ﺍﻵﻥ ،ﻣﻊ ﻫﺎﺟﺲ ﺗﺨﻔﻴﺾ ﺗﻜﺎﻟﻴﻒ ﺍﻟﻌﻤﺎﻟﺔ ،ﻗﺪ ﺗﺆﺩّﻱ ﺑﺴﺮﻋﺔ ﺇﻟﻰ ﺍﺳﺘﺒﺪﺍﻝ ﻭﻇﺎﺋﻒ ﻻ ﺗُﺤﺼﻰ ﻭﻻ ﺗﻌﺪ ،ّﺑﺂﻟﻴّﺎﺕ.

ﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺃﺳﺎﺳﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ،ﻷﻥ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﺎﺏّ ﻟﻴﺲ ﻣﺠﺮّﺩ ﻧﺸﺎﻁ ﻳﻬﺪﻑ ﺇﻟﻰ ﺇﻧﺘﺎﺝ ﺩﺧﻞ .ﺇﻧﻪ ﺗﻌﺒﻴﺮ ﻋﻦ ﺍﻟﻜﺮﺍﻣﺔ

ﺍﻹﻧﺴﺎﻧﻴﺔ ،ﻭﻫﻮ ﻣﺴﻴﺮﺓ ﻧﻀﻮﺝ ﻭﺍﺩﻣﺎﺝ ﺍﺟﺘﻤﺎﻋﻲ ،ﻭﻫﻮ ﺣﺎﻓﺰ ﺩﺍﺋﻢ ﻟﻠﻨﻤﻮّ ﻣﻦ ﺣﻴﺚ ﺍﻟﻤﺴﺆﻭﻟﻴﺔ ﻭﺍﻹﺑﺪﺍﻉ ،ﻭﻫﻮ ﺣﻤﺎﻳﺔ ﺿﺪّ

ﺍﻟﻤﻴﻞ ﺇﻟﻰ ﺍﻟﻔﺮﺩﻳّﺔ ﻭﺍﻟﺮﺍﺣﺔ ،ﻛﻤﺎ ﺃﻧﻪ ﺗﻤﺠﻴﺪ ﻟﻠﻪ ﻣﻦ ﺧﻼﻝ ﺗﻨﻤﻴﺔ ﻗﺪﺭﺍﺕ ﺍﻟﻔﺮﺩ.

.272ﻟﻴﺲ ﻟﺪﻯ ﺍﻟﺸﺎﺏّ ﺩﺍﺋﻤًﺎ ﻓﺮﺻﺔ ﺍﺧﺘﻴﺎﺭ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻜﺮّﺱ ﻟﻪ ﺟﻬﻮﺩﻩ ،ﻭﻻ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﻳﺒﺬﻝ ﻃﺎﻗﺎﺗﻪ

ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻻﺑﺘﻜﺎﺭ .ﻷﻧﻪ ،ﺃﺑﻌﺪ ﻣﻦ ﺭﻏﺒﺎﺕ ﺍﻟﻤﺮﺀ ،ﻭﺑﻌﻴﺪًﺍ ﻋﻦ ﻗﺪﺭﺍﺗﻪ ﻭﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﺬﻱ ﺑﺎﺳﺘﻄﺎﻋﺘﻪ ﺃﻥ ﻳﻘﻮﻡ ﺑﻪ ،ﻫﻨﺎﻙ ﺣﺪﻭﺩ

ﺍﻟﻮﺍﻗﻊ ﺍﻟﺼﻌﺒﺔ .ﺻﺤﻴﺢ ﺃﻧﻪ ﻻ ﻳﻤﻜﻨﻚ ﺍﻟﻌﻴﺶ ﺑﺪﻭﻥ ﻋﻤﻞ ﻭﺃﻧﻪ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺳﻴﻜﻮﻥ ﻋﻠﻴﻚ ﻗﺒﻮﻝ ﻣﺎ ﺗﺠﺪﻩ ،ﻭﻟﻜﻦ ﻻ

ﺗﺘﺨﻠّﻰ ﺃﺑﺪًﺍ ﻋﻦ ﺃﺣﻼﻣﻚ ،ﻭﻻ ﺗﺪﻓﻦ ﺩﻋﻮﺗﻚ ﻧﻬﺎﺋﻴًّﺎ ،ﻭﻻ ﺗﺴﺘﺴﻠﻢ ﺃﺑﺪًﺍ .ﺍﺳﺘﻤﺮّ ﻓﻲ ﺍﻟﺒﺤﺚ ﻋﻦ ﻃﺮﻕ ﺟﺰﺋﻴﺔ ﺃﻭ ﻧﺎﻗﺼﺔ ﻋﻠﻰ

ﺍﻷﻗﻞ ،ﻟﻌﻴﺶ ﻣﺎ ﻗﺪ ﺃﺩﺭﻛﺖ ،ﻓﻲ ﺗﻤﻴﻴﺰﻙ ،ﺃﻧﻪ ﺩﻋﻮﺓ ﺣﻘﻴﻘﻴﺔ.

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.273ﻋﻨﺪﻣﺎ ﻳﻜﺘﺸﻒ ﺍﻟﻤﺮﺀ ﺃﻥ ﺍﻟﻠﻪ ﻳﺪﻋﻮﻩ ﺇﻟﻰ ﺷﻲﺀ ﻣﺎ ،ﻭﺃﻧﻪ ﺧُﻠِﻖَ ﻟﻪ –ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺘﻤﺮﻳﺾ ،ﺃﻭ ﺍﻟﻨﺠﺎﺭﺓ ،ﺃﻭ ﺍﻻﺗّﺼﺎﻻﺕ،

ﺃﻭ ﺍﻟﻬﻨﺪﺳﺔ ،ﺃﻭ ﺍﻟﺘﺪﺭﻳﺲ ،ﺃﻭ ﺍﻟﻔﻦ ،ّﺃﻭ ﺃﻱّ ﻋﻤﻞ ﺁﺧﺮ -ﻋﻨﺪﻫﺎ ﺳﻴﻜﻮﻥ ﻗﺎﺩﺭًﺍ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﺴﺨﺎﺀ

ﻭﺍﻟﺘﻔﺎﻧﻲ .ﻓﺈﺩﺭﺍﻙ ﺍﻟﺸﺎﺏّ ﺃﻧﻪ ﻻ ﻳﻘﻮﻡ ﺑﺎﻷﺷﻴﺎﺀ ﻓﻘﻂ ﻟﻠﻘﻴﺎﻡ ﺑﻬﺎ ،ﺑﻞ ﻳﺤﻤّﻠﻬﺎ ﻣﻌﻨﻰ ،ﻛﺈﺟﺎﺑﺔ ﻋﻠﻰ ﺩﻋﻮﺓ ﻳﺘﺮﺩّﺩ ﺻﺪﺍﻫﺎ ﻓﻲ

ﺃﻋﻤﺎﻗﻪ ﻛﻲ ﻳﻌﻄﻲ ﺷﻴﺌًﺎ ﻟﻶﺧﺮﻳﻦ ،ﻳﺠﻌﻞ ﻫﺬﻩ ﺍﻷﻧﺸﻄﺔ ﺗﻤﻸ ﻗﻠﺒﻪ ﺑﺸﻌﻮﺭ ﺧﺎﺹّ ﺑﺎﻟﺮﺿﻮﺍﻥ .ﻫﺬﺍ ﻣﺎ ﻗﺎﻟﻪ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺭﺍﺓ

ﺍﻟﻘﺪﻳﻢ ﻓﻲ ﺳﻔﺮ ﺍﻟﺠﺎﻣﻌﺔ :"ﺭَﺃَﻳﺖُ ﺃَﻧَّﻪُ ﻻ ﺷﻲﺀَ ﺧَﻴﺮٌ ﻣِﻦ ﺃَﻥ ﻳَﻔﺮَﺡَ ﺍﻹﻧْﺴﺎﻥُ ﺑِﺄَﻋْﻤﺎﻟِﻪ" .(22 ،3)

ﺩﻋﻮﺓ ﺇﻟﻰ ﺗﻜﺮّﺱ ﺧﺎﺹ

.274ﺇﺫﺍ ﺍﻧﻄﻠﻘﻨﺎ ﻣﻦ ﻗﻨﺎﻋﺘﻨﺎ ﺑﺄﻥ ﺍﻟﺮﻭﺡ ﻣﺎ ﺯﺍﻝ ﻳﺜﻴﺮ ﺍﻟﺪﻋﻮﺍﺕ ﺇﻟﻰ ﺍﻟﻜﻬﻨﻮﺕ ﻭﺍﻟﺤﻴﺎﺓ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ،ﻓﻴﻤﻜﻨﻨﺎ ﺃﻥ "ﻧﺮﻣﻲ ﺍﻟﺸﺒﺎﻙ

ﻣﺮّﺓ ﺃﺧﺮﻯ" ﺑﺎﺳﻢ ﺍﻟﺮﺏ ،ّﺑﺜﻘﺔ ﺗﺎﻣّﺔ .ﻳﻤﻜﻨﻨﺎ -ﻭﻳﺠﺐ ﻋﻠﻴﻨﺎ -ﺃﻥ ﻧﺘﺤﻠّﻰ ﺑﺎﻟﺸﺠﺎﻋﺔ ﻟﻨﻘﻮﻝ ﻟﻜﻞّ ﺷﺎﺏّ ﺃﻥ ﻳﺴﺄﻝ ﻧﻔﺴﻪ ﻋﻦ

ﺇﻣﻜﺎﻧﻴﺔ ﺍﺗّﺒﺎﻉ ﻫﺬﺍ ﺍﻟﻤﺴﺎﺭ.

.275ﻟﻘﺪ ﺍﻗﺘﺮﺣﺖ ﻫﺬﺍ ﺃﺣﻴﺎﻧًﺎ ﻋﻠﻰ ﺷﺒﻴﺒﺔ ﺃﺟﺎﺑﻮﻧﻲ ﺑﻠﻬﺠﺔ ﺳﺎﺧﺮﺓ ،ﻗﺎﺋﻠﻴﻦ :"ﻛﻼ ،ﺃﻧﺎ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ،ﻻ ﺁﺧﺬ ﻫﺬﺍ ﺍﻻﺗّﺠﺎﻩ."

ﻭﻣﻊ ﺫﻟﻚ ،ﺑﻌﺪ ﺳﻨﻮﺍﺕ ﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻓﻲ ﺍﻟﻤﺪﺭﺳﺔ ﺍﻹﻛﻠﻴﺮﻳﻜﻴﺔ .ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻔﺸﻞ ﺍﻟﺮﺏّ ﻓﻲ ﻭﻋﺪﻩ ﺑﻌﺪﻡ ﺗﺮﻙ ﺍﻟﻜﻨﻴﺴﺔ ﺩﻭﻥ

ﻛﻬﻨﺔ ،ﻭﺍﻟﺘﻲ ﻣﻦ ﺩﻭﻧﻬﻢ ﻻ ﺗﺴﺘﻄﻴﻊ ﻋﻴﺶ ﺭﺳﺎﻟﺘﻬﺎ ﺃﻭ ﺗﺤﻘﻴﻘﻬﺎ .ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﻜﻬﻨﺔ ﻻ ﻳﻌﻄﻮﻥ ﺷﻬﺎﺩﺓ ﺻﺎﻟﺤﺔ ،ﻓﻠﻦ

ﻳﺘﻮﻗّﻒ ﺍﻟﺮﺏّ ﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﻋﻦ ﺍﻟﺪﻋﻮﺓ .ﺑﻞ ﺇﻧﻪ ،ﻋﻠﻰ ﺍﻟﻌﻜﺲ ،ﻳﻀﺎﻋﻒ ﺍﻟﺮﻫﺎﻥ ،ﻷﻧﻪ ﻻ ﻳﺘﻮﻗّﻒ ﻋﻦ ﺭﻋﺎﻳﺔ ﻛﻨﻴﺴﺘﻪ ﺍﻟﺤﺒﻴﺒﺔ.

.276ﻓﻲ ﺗﻤﻴﻴﺰ ﺍﻟﺪﻋﻮﺓ ،ﻻ ﻳﺠﺐ ﺍﺳﺘﺒﻌﺎﺩ ﺇﻣﻜﺎﻧﻴﺔ ﺗﻜﺮﻳﺲ ﺍﻟﺬﺍﺕ ﻟﻠﻪ ﻓﻲ ﺍﻟﻜﻬﻨﻮﺕ ﺃﻭ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﺃﻭ ﻓﻲ

ﺃﺷﻜﺎﻝ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﺘﻜﺮّﺱ .ﻟﻤﺎﺫﺍ ﺍﺳﺘﺒﻌﺎﺩﻫﺎ؟ ﺗﺄﻛّﺪ ﻣﻦ ﺃﻧﻚ ﺇﺫﺍ ﺷﻌﺮﺕ ﺑﺪﻋﻮﺓ ﺍﻟﻠﻪ ﻭﺗﺒﻌﺘﻬﺎ ،ﻓﺴﻴﻜﻮﻥ ﺫﻟﻚ ﻫﻮ ﻣﺎ ﻳﻤﻨﺢ

ﺣﻴﺎﺗﻚ ﺍﻟﻤﻞﺀ.َ

.277ﺇﻥ ﻳﺴﻮﻉ ﻳﺴﻴﺮ ﻭﺳﻄﻨﺎ ﻛﻤﺎ ﻓﻌﻞ ﻓﻲ ﺍﻟﺠﻠﻴﻞ .ﻳﺘﺠﻮّﻝ ﻓﻲ ﺷﻮﺍﺭﻋﻨﺎ ﻭﻳﺘﻮﻗّﻒ ﻭﻳﺤﺪّﻕ ﻓﻲ ﺃﻋﻴﻨﻨﺎ ﺩﻭﻥ ﺗﺴﺮّﻉ.

ﺩﻋﻮﺗﻪ ﺟﺬﺍﺑﺔ ،ﻭﻫﻲ ﺭﺍﺋﻌﺔ .ﻭﻣﻊ ﺫﻟﻚ ،ﻓﺈﻥ ﻗﻠﻖ ﺍﻟﻤﺤﻔﺰّﺍﺕ ﺍﻟﻜﺜﻴﺮﺓ ﺍﻟﺘﻲ "ﺗﻘﺼﻔﻨﺎ" ﺍﻟﻴﻮﻡ ﻭﺳﺮﻋﺘﻬﺎ ،ﻻ ﺗﻔﺘﺢ ﺍﻟﻤﺠﺎﻝ ﻟﻬﺬﺍ

ﺍﻟﺼﻤﺖ ﺍﻟﺪﺍﺧﻠﻲ ،ﺍﻟﺬﻱ ﻧﻔﻬﻢ ﻓﻴﻪ ﻧﻈﺮﺓ ﻳﺴﻮﻉ ﻭﻧﺼﻐﻲ ﺇﻟﻰ ﺩﻋﻮﺗﻪ .ﻭﻓﻲ ﻏﻀﻮﻥ ﺫﻟﻚ ،ﺳﻮﻑ ﺗﺘﻠﻘّﻰ ﺍﻟﻌﺪﻳﺪَ ﻣﻦ

ﺍﻟﻤﻘﺘﺮﺣﺎﺕ "ﺍﻟﻤﻌﺒّﺄﺓ ﺑﺸﻜﻞ ﺟﻴّﺪ ،"ﻭﺍﻟﺘﻲ ﺗﺒﺪﻭ ﺟﻤﻴﻠﺔ ﻭﻣﻜﺜّﻔﺔ ،ﻭﻟﻜﻨﻬﺎ ﺑﻤﺮﻭﺭ ﺍﻟﻮﻗﺖ ﺳﻮﻑ ﺗﺴﺘﻨﺰﻓﻚ ،ﻭﺗﺘﻌﺒﻚ ،ﻭﺗﺘﺮﻛﻚ

ﻭﺣﻴﺪًﺍ .ﻻ ﺗﺪﻉ ﻫﺬﺍ ﻳﺤﺪﺙ ﻟﻚ ،ﻷﻥ ﺯﻭﺑﻌﺔ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ ﺗﺠﺮّﻙ ﺇﻟﻰ ﺳﺒﺎﻕ ﻻ ﻣﻌﻨﻰ ﻟﻪ ،ﻭﻻ ﻭﺟﻬﺔ ،ﻭﻻ ﺃﻫﺪﺍﻑ ﻭﺍﺿﺤﺔ،

ﻭﺳﺘﻀﻴّﻊ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺟﻬﻮﺩﻙ .ﺑﻞ ﺍﺑﺤﺚ ﻋﻦ ﻓﺴﺤﺎﺕ ﻫﺪﻭﺀ ﻭﺻﻤﺖ ،ﺗﺴﻤﺢ ﻟﻚ ﺑﺎﻟﺘﺄﻣّﻞ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﻨﻈﺮ

ﺑﺸﻜﻞ ﺃﻓﻀﻞ ،ﺇﻟﻰ ﺍﻟﻌﺎﻟﻢ ﻣﻦ ﺣﻮﻟﻚ ،ﻭﺣﻴﻨﻬﺎ ،ﻣﻊ ﻳﺴﻮﻉ ،ﺳﺘﺘﻤﻜّﻦ ﻣﻦ ﺭﺅﻳﺔ ﺩﻋﻮﺗﻚ ﻓﻲ ﻫﺬﻩ ﺍﻷﺭﺽ.

ﺍﻟﻔﺼﻞ ﺍﻟﺘﺎﺳﻊ

ﺍﻟﺘﻤﻴﻴﺰ

.278ﻟﻘﺪ ﺳﺒﻖ ﻟﻲ ﻭﺗﻮﻗّﻔﺖ ﻋﻨﺪ ﺍﻟﺘﻤﻴﻴﺰ ﺑﺸﻜﻞ ﻋﺎﻡ ،ﻓﻲ ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﺍﻓﺮﺣﻮﺍ ﻭﺍﺑﺘﻬﺠﻮﺍ .ﺍﺳﻤﺤﻮﺍ ﻟﻲ ﺃﻥ ﺃﺗﻨﺎﻭﻝ

ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻣﻦ ﺧﻼﻝ ﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﺗﻤﻴﻴﺰ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺸﺨﺼﻴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻢ.

.279ﺃﺫﻛّﺮ ﺃﻥ ﺍﻟﺠﻤﻴﻌﻤﻌﺮّﺽ ،ﻭﻟﻜﻦ "ﺑﺎﻷﺧﺺّ ﺍﻟﺸﺒﻴﺒﺔ ،ﻟﺨﻄﺮ "ﺍﻟﺘﻨﻘّﻞ" ﺍﻟﻤﺴﺘﻤﺮ .ّﻓﻤﻦ ﺍﻟﻤﻤﻜﻦ ﺍﻻﻧﺘﻘﺎﻝ ﺑﺎﻟﺘﺰﺍﻣﻦ ،ﺑﻴﻦ

ﺷﺎﺷﺘﻴﻦ ﺃﻭ ﺛﻼﺛﺔ ،ﻭﺍﻟﺘﻔﺎﻋﻞ ﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻣﻊ ﺳﻴﻨﺎﺭﻳﻮﻫﺎﺕ ﺍﻓﺘﺮﺍﺿﻴﺔ ﻣﺨﺘﻠﻔﺔ .ﺩﻭﻥ ﺣﻜﻤﺔ ﺍﻟﺘﻤﻴﻴﺰ ،ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺘﺤﻮّﻝ

ﺑﻜﻞّ ﺳﻬﻮﻟﺔ ﺇﻟﻰ ﺩُﻣﻰ ﺗﺮﺿﺦ ﻟﻠﻤﻴﻮﻝ ﺍﻟﺤﺎﻟﻴّﺔ .[152]"ﻭ "ﻫﺬﺍ ﻫﺎﻡٌ ﻋﻨﺪﻣﺎ ﻳﺘﺄﺗّﻰ ﺟﺪﻳﺪٌ ﻓﻲ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺨﺎﺻّﺔ ،ﻭﻳﺠﺐ ﺑﺎﻟﺘﺎﻟﻲ

ﺍﻟﺘﻤﻴﻴﺰ ﺇﻥ ﻛﺎﻥ ﻫﻮ ﺍﻟﺨﻤﺮ ﺍﻟﺠﺪﻳﺪﺓ ﺍﻵﺗﻴﺔ ﻣﻦ ﺍﻟﻠﻪ ﺃﻡ ﺟﺪﻳﺪًﺍ ﺧﺎﺩﻋًﺎ ﻣﻦ ﺭﻭﺡ ﺍﻟﻌﺎﻟﻢ ﺃﻭ ﻣﻦ ﺭﻭﺡ ﺍﻟﺸﺮّﻳﺮ.[153]"

.280ﻫﺬﺍ ﺍﻟﺘﻤﻴﻴﺰ ،"ﺣﺘﻰ ﻟﻮ ﺷﻤﻞَ ﺍﻟﻌﻘﻞَ ﻭﺍﻟﺤﻜﻤﺔَ ﻓﻬﻮ ﻳﺘﺨﻄﺎﻫﻤﺎ ،ﻷﻧﻬﺎ ﻣﺴﺄﻟﺔ ﺭﺅﻳﺔ ﺳﺮّ ﺍﻟﺘﺪﺑﻴﺮ ﺍﻟﻔﺮﻳﺪ ﻭﺍﻟﺬﻱ ﻻ ﻳﺘﻜﺮّﺭ،

ﺍﻟﺬﻱ ﺃﻋﺪّﻩ ﺍﻟﻠﻪ ﻟﻜﻞّ ﻣﻨّﺎ [...] .ﻣﺎ ﻫﻮ ﻋﻠﻰ ﺍﻟﻤﺤﻚّ ﺇﻧﻤﺎ ﻫﻮ ﻣﻌﻨﻰ ﺣﻴﺎﺗﻲ ﺃﻣﺎﻡ ﺍﻵﺏ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻨﻲ ﻭﻳﺤﺒّﻨﻲ ،ﺍﻟﻤﻌﻨﻰ ﺍﻟﺤﻖ،ّ

ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺃﻗﺪﺭ ﺃﻥ ﺃﻫﺐ ﺣﻴﺎﺗﻲ ،ﻭﺍﻟﺬﻱ ﻣﺎ ﻣﻦ ﺃﺣﺪ ﻳﻌﺮﻓﻪ ﺃﻛﺜﺮ ﻣﻨﻪ.[154]"

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.281ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﻨﻄﺎﻕ ﺑﺎﻟﺬﺍﺕ ﺗﺘﻢّ ﺗﻨﺸﺌﺔ ﺍﻟﻀﻤﻴﺮ ،ﻣﻤﺎ ﻳﺴﻤﺢ ﻟﻠﺘﻤﻴﻴﺰ ﺑﺎﻟﺘﻄﻮّﺭ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﻤﻖ ﻭﺍﻷﻣﺎﻧﺔ ﻟﻠﻪ :"ﺗﻨﺸﺌﺔ

ﺍﻟﻀﻤﻴﺮ ﻫﻲ ﻣﺴﻴﺮﺓ ﺍﻟﺤﻴﺎﺓ ﺑﻜﺎﻣﻠﻬﺎ ﺍﻟﺘﻲ ﻳﺘﻌﻠّﻢ ﻓﻴﻬﺎ ﺍﻟﻤﺮﺀ ﻛﻴﻒ ﻳﻨﻤّﻲ ﺍﻟﺸُّﻌﻮﺭ ﺍﻟَّﺬﻱ ﻫﻮ ﺃَﻳﻀًﺎ ﻓﻲ ﺍﻟﻤَﺴﻴﺢِ ﻳَﺴﻮﻉ ﻣﻦ ﺧﻼﻝ

ﺗﺒﻨّﻲ ﻣﻌﺎﻳﻴﺮ ﺧﻴﺎﺭﺍﺗﻪ ﻭﻧﻮﺍﻳﺎ ﺗﺼﺮّﻓﻪ )ﺭﺍ .ﻓﻴﻞ .[155]"(٥ ،2

.282ﻭﺗﺘﻄﻠّﺐ ﻫﺬ ﺍﻟﺘﻨﺸﺌﺔ ﺃﻥ ﻧﺴﻤﺢ ﻟﻠﻤﺴﻴﺢ ﺑﺘﻐﻴﻴﺮﻧﺎ ،ﻭﻓﻲ ﺍﻟﻮﻗﺖ ﻋﻴﻨﻪ ،ﺃﻥ ﻧﻌﺘﺎﺩ ﻋﻠﻰ ﺻﻨﻊ "ﺍﻟﺨﻴﺮ ،ﻭﻧﺘﺤﻘّﻖ ﻣﻨﻪ ﻓﻲ

ﻓﺤﺺ ﺍﻟﻀﻤﻴﺮ :ﻭﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﺗﺤﺪﻳﺪ ﺍﻟﺬﻧﻮﺏ ﻭﺣﺴﺐ ،ﺇﻧﻤﺎ ﺃﻳﻀًﺎ ﺇﺩﺭﺍﻙ ﻋﻤﻞ ﺍﻟﻠﻪ ﻓﻲ ﺧﺒﺮﺗﻨﺎ ﺍﻟﻴﻮﻣﻴّﺔ ،ﻭﻓﻲ ﺃﺣﺪﺍﺙ ﺍﻟﺘﺎﺭﻳﺦ

ﻭﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻟﺘﻲ ﻧﻌﻴﺶ ﻓﻴﻬﺎ ،ﻭﻓﻲ ﺷﻬﺎﺩﺓ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﻧﺎ ﺃﻭ ﻳﺮﺍﻓﻘﻮﻧﻨﺎ ﺑﺤﻜﻤﺘﻬﻢ .ﺇﻥ ﻛﻞّ ﻫﺬﺍ

ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺍﻟﻨﻤﻮّ ﻓﻲ ﻓﻀﻴﻠﺔ ﺍﻟﺤﻜﻤﺔ ،ﻭﻳﻤﺤﻮﺭ ﺍﻟﺘﻮﺟّﻪ ﺍﻟﻌﺎﻡ ﻟﻠﺤﻴﺎﺓ ﺣﻮﻝ ﺧﻴﺎﺭﺍﺕ ﻣﻠﻤﻮﺳﺔ ،ﻣﺪﺭﻛﻴﻦ ﺑﻜﻞّ ﻣﻮﺿﻮﻋﻴﺔ

ﻣﻮﺍﻫﺒﻨﺎ ﻭﻣﺤﺪﻭﺩﻳﺘﻨﺎ ﺍﻟﺨﺎﺻّﺔ.[156]"

ﻛﻴﻒ ﺗﻤﻴّﺰ ﺩﻋﻮﺗﻚ

.283ﺇﻥ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺩﻋﻮﺗﻨﺎ ﺍﻟﺨﺎﺻﺔ ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺘﻤﻴﻴﺰ .ﻭﻫﻲ ﻣﻬﻤّﺔ ﺗﺘﻄﻠّﺐ ﻓﺴﺤﺎﺕ ﻣﻦ ﺍﻟﻌﺰﻟﺔ ﻭﺍﻟﺼﻤﺖ،

ﻷﻧﻪ ﻗﺮﺍﺭ ﺷﺨﺼﻲّ ﻟﻠﻐﺎﻳﺔ ﻻ ﻳﻤﻜﻦ ﻷﻱّ ﺷﺨﺺ ﺁﺧﺮ ﺃﻥ ﻳﺘّﺨﺬﻩ ﻋﻨّﺎ :"ﺣﺘﻰ ﻭﻟﻮ ﻛﻠّﻤﻨﺎ ﺍﻟﺮﺏّ ﺑﺄﺳﺎﻟﻴﺐ ﻣﺨﺘﻠﻔﺔ ﻟﻠﻐﺎﻳﺔ ﺃﺛﻨﺎﺀ

ﻋﻤﻠﻨﺎ ،ﻋﺒﺮ ﺍﻵﺧﺮﻳﻦ ﻭﻓﻲ ﻛﻞّ ﻭﻗﺖ ،ﻓﻠﻴﺲ ﺑﺈﻣﻜﺎﻧﻨﺎ ﺗﺠﺎﻫﻞ ﺻﻤﺖ ﺍﻟﺼﻼﺓ ﺍﻟﻤﻄﻮّﻟﺔ ﻛﻲ ﻧﺪﺭﻙ ﺑﺸﻜﻞ ﺃﻓﻀﻞ ﺗﻠﻚ ﺍﻟﻠﻐﺔ،

ﻭﻛﻲ ﻧﻔﻬﻢ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺤﻘﻴﻘﻲ ﻟﻺﻟﻬﺎﻡ ﺍﻟﺬﻱ ﻧﻌﺘﻘﺪ ﺑﺄﻧّﻨﺎ ﻧﻠﻨﺎﻩ ،ﻭﻛﻲ ﻧﻬﺪّﺉ ﺍﻟﻘﻠﻖ ﻭﻧﻌﻴﺪ ﺑﻨﺎﺀ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺨﺎﺻّﺔ ﻋﻠﻰ ﺿﻮﺀ

ﺍﻟﻠﻪ.[157]"

.284ﻫﺬﺍ ﺍﻟﺼﻤﺖ ﻟﻴﺲ ﺷﻜﻠًﺎ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﻌﺰﻟﺔ ،ﻷﻧﻪ "ﻳﺠﺐ ﺍﻟﺘﺬﻛّﺮ ﺑﺄﻥ ﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﻤﺼﻠّﻲ ﻳﺘﻄﻠّﺐ ﺍﻻﻧﻄﻼﻕ ﻣﻦ

ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻺﺻﻐﺎﺀ :ﻟﻠﺮﺏ ،ّﻭﻟﻶﺧﺮﻳﻦ ،ﻭﻟﻠﻮﺍﻗﻊ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﻳﺴﺘﺮﻋﻲ ﺩﻭﻣًﺎ ﺍﻧﺘﺒﺎﻫﻨﺎ ﺑﻄﺮﻕٍ ﺟﺪﻳﺪﺓ .ﻭﺣﺪﻩ ﺍﻟﺸﺨﺺ ﺍﻟﻤﺴﺘﻌﺪّ

ﻟﻺﺻﻐﺎﺀ ،ﻟﺪﻳﻪ ﺍﻟﺤﺮّﻳﺔ ﻓﻲ ﺍﻟﺘﺨﻠّﻲ ﻋﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ﺍﻟﺠﺰﺋﻴّﺔ ﻭﻏﻴﺮ ﺍﻟﻜﺎﻓﻴﺔ [...] .ﻟﺬﺍ ﻓﻬﻮ ﺣﻘًّﺎ ﻣﺴﺘﻌﺪّ ﻟﻘﺒﻮﻝ ﺩﻋﻮﺓٍ ﺗﻬﺪّﻡ

ﺿﻤﺎﻧﺎﺗﻪ ﻭﻟﻜﻨّﻬﺎ ﺗﻘﻮﺩﻩ ﺇﻟﻰ ﺣﻴﺎﺓ ﺃﻓﻀﻞ ،ﻷﻧﻪ ﻻ ﻳﻜﻔﻲ ﺃﻥ ﺗﺴﻴﺮ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﺃﺣﺴﻦ ﻭﺟﻪ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻛﻞّ ﺷﻲﺀ ﻋﻠﻰ ﻣﺎ

ﻳﺮﺍﻡ .ﻓﺮﺑّﻤﺎ ﻳﻘﺪّﻡ ﺍﻟﻠﻪ ﻟﻨﺎ ﺷﻴﺌًﺎ ﺇﺿﺎﻓﻴًّﺎ ،ﻭﻧﺤﻦ ،ﺑﺘﺸﺘّﺘﻨﺎ ﺍﻟﻜﺴﻮﻝ ،ﻻ ﻧﺪﺭﻛﻪ.[158]"

.285ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺍﻟﻤﺴﺄﻟﺔ ﻫﻲ ﻣﺴﺄﻟﺔ ﺗﻤﻴﻴﺰ ﻟﻠﺪﻋﻮﺓ ،ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻧﻄﺮﺡ ﻋﻠﻰ ﺃﻧﻔﺴﻨﺎ ﺃﺳﺌﻠﺔ ﻣﺨﺘﻠﻔﺔ .ﻻ ﻳﺠﺐ ﺃﻥ

ﻧﺒﺪﺃ ﺑﺎﻟﺘﺴﺎﺅﻝ ﻋﻦ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﻜﺴﺐ ﻓﻴﻪ ﺍﻷﻛﺜﺮ ،ﺃﻭ ﺃﻳﻦ ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺤﺼﻞ ﻋﻠﻰ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﻬﻴﺒﺔ

ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﻻ ﻳﺠﺐ ﺃﻳﻀًﺎ ﺃﻥ ﺗﺒﺪﺃ ﺣﺘﻰ ﺑﺎﻟﺘﺴﺎﺅﻝ ﻋﻦ ﺍﻟﻤﻬﺎﻡ ﺍﻟﺘﻲ ﺳﺘﻤﻨﺤﻨﺎ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺘﻌﺔ .ﺣﺘﻰ ﻻ ﻧﺨﻄﺄ ،ﻋﻠﻴﻨﺎ ﺃﻥ

ﻧﻐﻴّﺮ ﺍﻟﻤﻨﻈﻮﺭ ﻭﻧﺴﺄﻝ ﺃﻧﻔﺴﻨﺎ :ﻫﻞ ﺃﻋﺮﻑ ﻧﻔﺴﻲ ﺃﺑﻌﺪ ﻣﻦ ﺍﻟﻤﻈﺎﻫﺮ ﻭﻣﻦ ﻣﺸﺎﻋﺮﻱ؟ ﻫﻞ ﺃﻋﺮﻑ ﻣﺎ ﻳُﻔﺮِﺡ ﻗﻠﺒﻲ ﻭﻣﺎ

ﻳﺤﺰﻧﻪ؟ ﻣﺎ ﻫﻲ ﻧﻘﺎﻁ ﺍﻟﻘﻮّﺓ ﻭﻧﻘﺎﻁ ﺍﻟﻀﻌﻒ ﻟﺪﻱّ؟ ﻭﺗﺘﺒﻌﻬﺎ ﺃﺳﺌﻠﺔ ﺃﺧﺮﻯ ﻋﻠﻰ ﺍﻟﻔﻮﺭ :ﻛﻴﻒ ﻳﻤﻜﻨﻨﻲ ﺃﻥ ﺃﺧﺪﻡ ﺍﻟﻌﺎﻟﻢ

ﻭﺍﻟﻜﻨﻴﺴﺔ ﺑﺸﻜﻞ ﺃﻓﻀﻞ ﻭﺃﻥ ﺃﻛﻮﻥ ﺃﻛﺜﺮ ﻓﺎﺋﺪﺓ؟ ﻣﺎ ﻫﻮ ﻣﻜﺎﻧﻲ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ؟ ﻣﺎﺫﺍ ﻳﻤﻜﻨﻨﻲ ﺃﻥ ﺃﻗﺪّﻡ ﻟﻠﻤﺠﺘﻤﻊ؟ ﺛﻢ

ﺗﻠﻴﻬﺎ ﺑﻌﺾ ﺍﻷﺳﺌﻠﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺍﻷﺧﺮﻯ :ﻫﻞ ﻟﺪﻱ ﺍﻟﻤﻬﺎﺭﺍﺕ ﺍﻟﻼﺯﻣﺔ ﻷﺩﺍﺀ ﻫﺬﻩ ﺍﻟﺨﺪﻣﺔ؟ ﺃﻭ ﻫﻞ ﻳﻤﻜﻨﻨﻲ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻴﻬﺎ

ﻭﺗﻄﻮﻳﺮﻫﺎ؟

.286ﻳﺠﺐ ﻃﺮﺡ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻟﻴﺲ ﻓﻘﻂ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺸﺨﺼﻨﺎ ﺃﻭ ﻟﻤﻴﻮﻟﻨﺎ ﺍﻟﺨﺎﺻﺔ ،ﻭﻟﻜﻦ ﺑﺎﻷﺣﺮﻯ ﻓﻲ ﻋﻼﻗﺘﻨﺎ ﻣﻊ ﺍﻵﺧﺮﻳﻦ،

ﻭﻓﻲ ﻣﻮﺍﺟﻬﺎﺗﻨﺎ ﻣﻌﻬﻢ ،ﺑﺤﻴﺚ ﻳﻘﻮﺩﻧﺎ ﺍﻟﺘﻤﻴﻴﺰ ﺇﻟﻰ ﺭﺅﻳﺔ ﺣﻴﺎﺗﻨﺎ ﺑﻌﻼﻗﺔ ﻣﻊ ﺍﻵﺧﺮﻳﻦ .ﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﺃﺭﻳﺪ ﺃﻥ ﺃﺫﻛّﺮ ﺑﺎﻟﺴﺆﺍﻝ ﺍﻷﻛﺒﺮ:

"ﻣﺮّﺍﺕ ﻋﺪﻳﺪﺓ ،ﻓﻲ ﺍﻟﺤﻴﺎﺓ ،ﻧﻀﻴﻊ ﺍﻟﻮﻗﺖ ﻓﻲ ﺳﺆﺍﻝ ﺃﻧﻔﺴﻨﺎ" :ﻣﻦ ﺃﻧﺎ؟ "ﻳﻤﻜﻨﻚ ﺃﻥ ﺗﺴﺄﻝ ﻧﻔﺴﻚ ﻣﻦ ﺃﻧﺖ ،ﻭﺃﻥ ﺗﻌﻴﺶ ﺣﻴﺎﺗﻚ

ﺑﺄﺳﺮﻫﺎ ﻭﺃﻧﺖ ﺗﺒﺤﺚ ﻋﻦ ﻫﻮﻳﺘﻚ .ﺑﻞ ﺍﺳﺄﻝ ﻧﻔﺴﻚ :"ﻟِﻤَﻦ ﺃﻧﺎ؟ [159]"ﺃﻧﺖ ﻟﻠﻪ ،ﺩﻭﻥ ﺷﻚ .ّﻟﻜﻨﻪ ﺃﺭﺍﺩ ﻣﻨﻚ ﺃﻥ ﺗﻜﻮﻥ ﻟﻶﺧﺮﻳﻦ

ﺃﻳﻀًﺎ ،ﻭﻗﺪ ﻭﺿﻊ ﻓﻴﻚ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻟﻤﻴﻮﻝ ﻭﺍﻟﻤﻮﺍﻫﺐ ﻭﺍﻟﻜﺎﺭﻳﺰﻣﺎ ﺍﻟﺘﻲ ﻟﻴﺴﺖ ﻟﻚ ،ﺑﻞ ﻟﻶﺧﺮﻳﻦ.

ﺩﻋﻮﺓ ﺻﺪﻳﻖ

.287ﻛﻲ ﻧﻤﻴّﺰ ﺩﻋﻮﺗﻨﺎ ﺍﻟﺨﺎﺻّﺔ ،ﻳﺠﺐ ﺃﻥ ﻧﺪﺭﻙ ﺃﻧﻬﺎ ﺩﻋﻮﺓ ﺻﺪﻳﻖ :ﻳﺴﻮﻉ .ﻋﻨﺪﻣﺎ ﻧﻘﺪّﻡ ﻫﺪﻳﺔ ﻟﻸﺻﺪﻗﺎﺀ ،ﻧﻌﻄﻲ ﺍﻷﻓﻀﻞ.

ﻭﻟﻴﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻏﻠﻰ ﺷﻲﺀ ﺃﻭ ﺃﺻﻌﺒﻪ ﻣﻨﺎﻟًﺎ ،ﻭﻟﻜﻦ ﻧﻌﺮﻑ ﺃﻧﻪ ﺳﻴُﻔﺮِﺡ ﺍﻵﺧﺮ .ﻓﻬﺬﺍ ﺍﻷﻣﺮ ﻭﺍﺿﺢ ﻟﻠﻐﺎﻳﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺼﺪﻳﻖ

ﻟﺪﺭﺟﺔ ﺃﻧﻪ ﻳﻤﻜﻨﻪ ﺗﺼﻮّﺭ ﺍﺑﺘﺴﺎﻣﺔ ﺻﺪﻳﻘﻪ ﻓﻲ ﻣﺨﻴّﻠﺘﻪ ﻭﻫﻮ ﻳﻔﺘﺢ ﻫﺪﻳّﺘﻪ .ﻫﺬﺍ ﺍﻟﺘﻤﻴﻴﺰ ﻓﻲ ﺍﻟﺼﺪﺍﻗﺔ ﻫﻮ ﻣﺎ ﺃﻗﺘﺮﺣﻪ ﻋﻠﻰ

ﺍﻟﺸﺒﻴﺒﺔ ﻛﻨﻤﻮﺫﺝ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻔﻬﻤﻮﺍ ﻣﺎ ﻫﻲ ﺇﺭﺍﺩﺓ ﺍﻟﻠﻪ ﻓﻲ ﺣﻴﺎﺗﻬﻢ.

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.288ﺃﺭﻳﺪﻛﻢ ﺃﻥ ﺗﻌﺮﻓﻮﺍ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻳﻔﻜّﺮ ﺍﻟﺮﺏّ ﻓﻲ ﻛﻞّ ﺷﺨﺺ ،ﻭﻓﻲ ﻣﺎ ﻳﻮﺩّ ﺃﻥ ﻳﻬﺒﻪ ،ﻳﻔﻜّﺮ ﻓﻴﻪ ﻛﺼﺪﻳﻘﻪ ﺍﻟﺸﺨﺼﻲ.

ﻭﺇﺫﺍ ﻗﺮّﺭ ﺃﻥ ﻳﻤﻨﺤﻚ ﻧﻌﻤﺔ ،ﺃﻭ ﻛﺎﺭﻳﺰﻣﺎ ﺗﺠﻌﻠﻚ ﺗﻌﻴﺶ ﺣﻴﺎﺗﻚ ﺑﺎﻟﻤﻞﺀ ﻭﺗﺤﻮّﻟﻚ ﺇﻟﻰ ﺷﺨﺺ ﻣﻔﻴﺪ ﻟﻶﺧﺮﻳﻦ ،ﺇﻟﻰ ﺷﺨﺺ

ﻳﺘﺮﻙ ﺑﺼﻤﺔ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ،ﻓﺴﻮﻑ ﻳﻜﻮﻥ ﺑﺎﻟﺘﺄﻛﻴﺪ ﺷﻴﺌًﺎ ﺳﻴﺠﻌﻠﻚ ﺳﻌﻴﺪًﺍ ﻓﻲ ﺃﻋﻤﺎﻗﻚ ﻭﺳﻮﻑ ﻳﺤﻤّﺴﻚ ﺃﻛﺜﺮ ﻣﻦ ﺃﻱّ ﺷﻲﺀ

ﺁﺧﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢ .ﻟﻴﺲ ﻷﻥ ﻣﺎ ﻫﻮ ﻋﻠﻰ ﻭﺷﻚ ﺃﻥ ﻳﻤﻨﺤﻚ ﻫﻮ ﻛﺎﺭﻳﺰﻣﺎ ﺍﺳﺘﺜﻨﺎﺋﻲ ﺃﻭ ﻧﺎﺩﺭ ،ﻭﻟﻜﻦ ﻷﻧﻪ ﺳﻴﻜﻮﻥ ﻣﻨﺎﺳﺒًﺎ ﻟﻚ

ﺗﻤﺎﻣًﺎ ،ﻣﺼﻤّﻢ ﺧﺼﻴﺼًﺎ ﻟﺤﻴﺎﺗﻚ ﺑﺄﻛﻤﻠﻬﺎ.

.289ﺇﻥ ﻫﺒﺔ ﺍﻟﺪﻋﻮﺓ ﺳﺘﻜﻮﻥ ﺑﻼ ﺷﻚّ ﻋﻄﻴّﺔ ﻣﺘﻄﻠّﺒﺔ .ﻓﻬﺒﺎﺕ ﺍﻟﻠﻪ ﺗﻔﺎﻋﻠﻴﺔ ﻭﻛﻲ ﻧﺴﺘﻤﺘﻊ ﺑﻬﺎ ،ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺠﺎﺯﻑ ،ﻋﻠﻴﻨﺎ ﺃﻥ

ﻧﺨﺎﻃﺮ .ﻭﻟﻜﻦ ،ﻟﻦ ﻳﻜﻮﻥ ﻭﺍﺟﺒًﺎ ﻳﻔﺮﺿﻪ ﺷﺨﺺ ﺁﺧﺮ ﻣﻦ ﺍﻟﺨﺎﺭﺝ ،ﺇﻧﻤﺎ ﺷﻴﺌًﺎ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺤﻔّﺰﻙ ﻋﻠﻰ ﺍﻟﻨﻤﻮّ ﻭﻋﻠﻰ ﺍﺗّﺨﺎﺫ

ﺍﻟﺨﻴﺎﺭﺍﺕ ﻛﻴﻤﺎ ﺗﺠﻌﻞ ﻫﺬﻩ ﺍﻟﻬﺒﺔ ﺗﻨﻀﺞ ﻭﺗﺼﺒﺢ ﻫﺪﻳّﺔ ﻟﻶﺧﺮﻳﻦ .ﻋﻨﺪﻣﺎ ﻳﻨﺸﺊ ﺍﻟﺮﺏّ ﺩﻋﻮﺓ ،ﻻ ﻳﻔﻜّﺮ ﻓﻘﻂ ﻓﻴﻤﺎ ﺃﻧﺖ ﻋﻠﻴﻪ ،ﺑﻞ

ﻓﻲ ﻛﻞّ ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﺗﺼﺒﺤﻪ ،ﻣﻌﻪ ﻭﻣﻊ ﺍﻵﺧﺮﻳﻦ.

.290ﺇﻥ ﻗﻮّﺓ ﺍﻟﺤﻴﺎﺓ ﻭﻗﻮّﺓ ﺍﻟﺸﺨﺼﻴّﺔ ﺗﻐﺬّﻱ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﺩﺍﺧﻞ ﻛﻞّ ﺷﺎﺏ ،ّﻭﺗﺪﻓﻌﻪ ﺇﻟﻰ ﺗﺠﺎﻭﺯ ﻛﻞّ ﺍﻟﺤﺪﻭﺩ .ﻭﻋﺪﻡ

ﺍﻟﺨﺒﺮﺓ ﻳﺴﻤﺢ ﻟﻬﺬﻩ ﺍﻟﻘﻮّﺓ "ﺑﺎﻟﺘﺪﻓّﻖ ،"ﺣﺘﻰ ﻟﻮ ﺗﺤﻮّﻝ ﺳﺮﻳﻌًﺎ ﺇﻟﻰ ﺧﺒﺮﺓ ،ﻭﻏﺎﻟﺒًﺎ ﻣﺎ ﺗﻜﻮﻥ ﻣﺆﻟﻤّﺔ .ﻣﻦ ﺍﻟﻤﻬﻢّ ﺃﻥ ﻧﺠﻌﻞ ﻫﺬﻩ

ﺍﻟﺮﻏﺒﺔ ﺑﺎﻟﻼﻣﺘﻨﺎﻫﻲ "ﻋﻨﺪﻣﺎ ﻟﻢ ﺗﺤﺎﻭﻝ ﺑﻌﺪ ﺍﻟﺒﺪﺀ160]"[ﺗﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻟﺼﺪﺍﻗﺔ ﻏﻴﺮ ﺍﻟﻤﺸﺮﻭﻃﺔ ﺍﻟﺘﻲ ﻳﻘﺪّﻣﻬﺎ ﻟﻨﺎ ﻳﺴﻮﻉ .ﺇﻥ ﻣﺎ

ﻳﻘﺘﺮﺣﻪ ﻳﺴﻮﻉ ﻋﻠﻴﻨﺎ ﻫﻮ ،ﻗﺒﻞ ﻛﻞّ ﻗﺎﻧﻮﻥ ﻭﻛﻞّ ﻭﺍﺟﺐ ،ﺃﻥ ﻧﺘّﺒﻌﻪ ،ﻋﻠﻰ ﻏﺮﺍﺭ ﺍﻷﺻﺪﻗﺎﺀ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ،

ﻭﻳﺒﺤﺜﻮﻥ ﻋﻦ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﻭﻳﺘﻼﻗﻮﻥ ﺑﺼﺪﺍﻗﺔ ﺧﺎﻟﺼﺔ .ﻭﻛﻞّ ﻣﺎ ﺩﻭﻥ ﻫﺬﺍ ﻳﺄﺗﻲ ﻻﺣﻘًﺎ ،ﻭﺣﺘﻰ ﺍﻥ ﺇﺧﻔﺎﻗﺎﺕ ﺍﻟﺤﻴﺎﺓ ﻳﻤﻜﻦ

ﺃﻥ ﺗﻜﻮﻥ ﺧﺒﺮﺓ ﺛﻤﻴﻨﺔ ﻟﻠﻐﺎﻳﺔ ﻟﻬﺬﻩ ﺍﻟﺼﺪﺍﻗﺔ ﺍﻟﺘﻲ ﻻ ﺗﺒﻄﻞ ﺃﺑﺪًﺍ.

ﺇﺻﻐﺎﺀ ﻭﻣﺮﺍﻓﻘﺔ

.291ﻫﻨﺎﻙ ﻛﻬﻨﺔ ،ﺭﻫﺒﺎﻥ ﻭﺭﺍﻫﺒﺎﺕ ،ﻭﻋﻠﻤﺎﻧﻴﻮﻥ ،ﻣﺤﺘﺮﻓﻮﻥ ﻭﺣﺘﻰ ﺷﺒﻴﺒﺔ ﻣﺆﻫّﻠﻮﻥ ،ﺑﺎﺳﺘﻄﺎﻋﺘﻬﻢ ﻣﺮﺍﻓﻘﺔ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ

ﺗﻤﻴﻴﺰ ﺩﻋﻮﺗﻬﻢ .ﻋﻨﺪﻣﺎ ﻧﺴﺎﻋﺪ ﺷﺨﺼًﺎ ﺁﺧﺮ ﻋﻠﻰ ﺗﻤﻴﻴﺰ ﻃﺮﻳﻖ ﺣﻴﺎﺗﻪ ،ﻓﺈﻥ ﺃﻭّﻝ ﺷﻲﺀ ﻫﻮ ﺍﻻﺻﻐﺎﺀ .ﻭﻳﺘﻄﻠّﺐ ﻫﺬﺍ ﺍﻻﺻﻐﺎﺀ

ﺛﻼﺙ "ﺣﺴﺎﺳﻴﺎﺕ" ﺃﻭ ﺍﻋﺘﺒﺎﺭﺍﺕ ﻣﻤﻴّﺰﺓ ﻭﻣﻜﻤّﻠﺔ:

.292ﺃﻭّﻝ ﺣﺴﺎﺳﻴﺔ ﺃﻭ ﺍﻋﺘﺒﺎﺭ ﻫﻮ ﻟﻠﺸﺨﺺ .ﺃﻱ ﺍﻻﺻﻐﺎﺀ ﺇﻟﻰ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻳﻌﻄﻴﻨﺎ ﺫﺍﺗﻪ ﻓﻲ ﻛﻠﻤﺎﺗﻪ .ﻭﻋﻼﻣﺔ ﻫﺬﺍ ﺍﻻﺻﻐﺎﺀ

ﻫﻮ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺃﺧﺼّﺼﻪ ﻟﻶﺧﺮ .ﺇﻧﻬﺎ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﻛﻤّﻴﺔ ،ﻭﻟﻜﻦ ﺃﻥ ﻳﺸﻌﺮ ﺍﻵﺧﺮ ﺃﻥ ﻭﻗﺘﻲ ﻫﻮ ﻟﻪ :ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻪ

ﻟﻠﺘﻌﺒﻴﺮ ﻟﻲ ﻋﻤّﺎ ﻳﺮﻳﺪ .ﻳﺠﺐ ﺃﻥ ﻳﺸﻌﺮ ﺃﻧﻨﻲ ﺃﺻﻐﻲ ﻟﻪ ﺩﻭﻥ ﻗﻴﺪ ﺃﻭ ﺷﺮﻁ ،ﺩﻭﻥ ﺃﻥ ﺃﺷﻌﺮﻩ ﺑﺄﻧﻪ ﻳﺴﻲﺀ ﺇﻟﻲ ،ﺃﻭ ﻳﺘﺴﺒّﺐ

ﺑﻔﻀﻴﺤﺔ ،ﺃﻭ ﻳﺰﻋﺠﻨﻲ ،ﺃﻭ ﻳﺘﻌﺒﻨﻲ .ﻫﺬﺍ ﺍﻻﺻﻐﺎﺀ ﻫﻮ ﻣﺎ ﻳﺼﻨﻌﻪ ﺍﻟﺮﺏّ ﻋﻨﺪﻣﺎ ﻳﺒﺪﺃ ﺑﺎﻟﺴﻴﺮ ﺇﻟﻰ ﺟﺎﻧﺐ ﺗﻠﻤﻴﺬﻱ ﻋﻤّﺎﻭﺱ

ﻭﻳﺮﺍﻓﻘﻬﻤﺎ ﻓﻲ ﻗﺴﻢ ﻛﺒﻴﺮ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺘﻲ ﻫﻲ ﻓﻲ ﺍﻻﺗّﺠﺎﻩ ﺍﻟﻤﻌﺎﻛﺲ ﻟﻠﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ )ﺭﺍ .ﻟﻮ .(35 -13 ،24ﻋﻨﺪﻣﺎ

ﺗﻈﺎﻫﺮ ﻳﺴﻮﻉ ﺑﺄﻧﻪ ﺫﺍﻫﺐ ﺇﻟﻰ ﻣﻜﺎﻥ ﺃﺑﻌﺪ ﻷﻥ ﻫﺬﻳﻦ ﺍﻟﺸﺨﺼﻴﻦ ﻗﺪ ﻭﺻﻼ ﺇﻟﻰ ﺍﻟﻤﻨﺰﻝ ،ﻓَﻬِﻤﺎ ﺃﻧﻪ ﻗﺪ ﺃﻋﻄﺎﻫﻤﺎ ﻭﻗﺘﻪ،

ﻓﺄﻋﻄﻴﺎﻩ ﺣﻴﻨﻬﺎ ﻭﻗﺘﻬﻤﺎ ،ﻭﻗﺪّﻣﺎ ﻟﻪ ﻛﺮﻡ ﺍﻟﻀﻴﺎﻓﺔ .ﻳﺸﻴﺮ ﻫﺬﺍ ﺍﻻﺻﻐﺎﺀ ﺍﻟﻤﺘﻨﺒّﻪ ﻭﺍﻟﻤﺠّﺎﻧﻲ ﺇﻟﻰ ﺍﻟﻤﻜﺎﻧﺔ ﺍﻟﺘﻲ ﻳﻜﻨّﻬﺎ ﺍﻟﺸﺨﺺ

ﺍﻵﺧﺮ ﻟﻨﺎ ،ﺃﺑﻌﺪ ﻣﻦ ﺃﻓﻜﺎﺭﻩ ﻭﺧﻴﺎﺭﺍﺕ ﺣﻴﺎﺗﻪ.

.293ﺍﻟﺤﺴﺎﺳﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺜﺎﻧﻲ ﻫﻲ ﺍﻟﺘﻤﻴﻴﺰ .ﺃﻱ ﻓﻬﻢ ﺍﻟﻨﻘﻄﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﺘﻲ ﻳﺘﻢّ ﻓﻴﻬﺎ ﺗﻤﻴﻴﺰ ﺍﻟﻨﻌﻤﺔ ﻋﻦ

ﺍﻟﺘﺠﺮﺑﺔ .ﻷﻥ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﺗﺠﺮﻱ ﻓﻲ ﺧﻴﺎﻟﻨﺎ ﺗﻜﻮﻥ ﺃﺣﻴﺎﻧًﺎ ﻣﺠﺮّﺩ ﺗﺠﺮﺑﺔ ﺗﺒﻌﺪﻧﺎ ﻋﻦ ﻃﺮﻳﻘﻨﺎ ﺍﻟﺤﻘﻴﻘﻲ .ﻭﻫﻨﺎ ﻳﺠﺐ ﺃﻥ ﺃﺳﺄﻝ

ﻧﻔﺴﻲ ﻣﺎ ﺍﻟﺬﻱ ﻳﻘﻮﻟﻪ ﻟﻲ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺑﺎﻟﻀﺒﻂ ،ﻭﻣﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﻮﻟﻪ ﻟﻲ ،ﻭﻣﺎ ﻳﺮﻳﺪ ﺃﻥ ﺃﻓﻬﻤﻪ ﻣﻤّﺎ ﻳﺤﺪﺙ ﻟﻪ .ﺇﻧﻬﺎ ﺃﺳﺌﻠﺔ

ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﻓﻬﻢ ﻛﻴﻔﻴّﺔ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﺍﻟﺘﻲ ﺗﻮﺛّﺮ ﺑﺎﻵﺧﺮ ﻭﻋﻠﻰ ﺍﻟﺸﻌﻮﺭ ﺑﻮﺯﻥ ﻭﺇﻳﻘﺎﻉ ﻣﺸﺎﻋﺮﻩ ﺍﻟﺘﻲ ﺗﺘﺄﺛّﺮ ﺑﻬﺬﺍ

ﺍﻟﻤﻨﻄﻖ .ﻳﻬﺪﻑ ﻫﺬﺍ ﺍﻻﺻﻐﺎﺀ ﺇﻟﻰ ﺗﻤﻴﻴﺰ ﻛﻠﻤﺎﺕ ﺍﻟﺮﻭﺡ ﺍﻟﺼﺎﻟﺢ ﺍﻟﺨﻼﺻﻴّﺔ ،ﺍﻟﺬﻱ ﻳﻘﺘﺮﺡ ﻋﻠﻴﻨﺎ ﺣﻘﻴﻘﺔ ﺍﻟﺮﺏ ،ّﻭﻟﻜﻦ ﺃﻳﻀًﺎ ﻣﺼﺎﺋﺪ

ﺍﻟﺮﻭﺡ ﺍﻟﺸﺮﻳﺮ ،ﻭﺧﺪﺍﻋﻪ ،ﻭﺇﻏﺮﺍﺀﺍﺗﻪ .ﻳﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻟﺪﻳﻨﺎ ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﻤﻮﺩّﺓ ﻭﺍﻟﺮﻗّﺔ ﺍﻟﻼﺯﻣﺔ ﻟﻤﺴﺎﻋﺪﺓ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻰ ﺇﺩﺭﺍﻙ

ﺍﻟﺤﻘﻴﻘﺔ ﻭﺍﻟﺨﺪﺍﻉ ﺃﻭ ﺍﻟﺬﺭﺍﺋﻊ.

.294ﺃﻣّﺎ ﺍﻟﺤﺴﺎﺳﻴّﺔ ﺃﻭ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺜﺎﻟﺚ ﻓﻬﻮ ﺍﻻﺻﻐﺎﺀ ﺇﻟﻰ ﺍﻟﺤﻮﺍﻓﺰ ﺍﻟﺘﻲ ﺗﺪﻓﻊ ﺑﺎﻵﺧﺮ "ﺇﻟﻰ ﺍﻷﻣﺎﻡ ."ﺃﻱ ﺍﻻﺻﻐﺎﺀ ﺍﻟﻌﻤﻴﻖ

ﺇﻟﻰ "ﺣﻴﺚ ﻳﺮﻳﺪ ﺍﻟﺬﻫﺎﺏ ﺣﻘًﺎ ."ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻤّﺎ ﻳﺸﻌﺮ ﺑﻪ ﻭﻳﻔﻜّﺮ ﺑﻪ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺤﺎﺿﺮ ،ﻭﻋﻤّﺎ ﻓﻌﻠﻪ ﻓﻲ ﺍﻟﻤﺎﺿﻲ ،ﻳﺠﺐ

ﺇﻳﻼﺀ ﺍﻻﻫﺘﻤﺎﻡ ﻟﻤﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻮﻥ .ﻭﻳﺘﻄﻠّﺐ ﻫﺬﺍ ﺃﺣﻴﺎﻧًﺎ ﺃﻻّ ﻳﺘﻄﻠّﻊ ﺍﻟﺸﺨﺺ ﻛﺜﻴﺮًﺍ ﺇﻟﻰ ﻣﺎ ﻳﺤﺒّﻪ ،ﺇﻟﻰ ﺭﻏﺒﺎﺗﻪ ﺍﻟﺴﻄﺤﻴﺔ ،ﺇﻧﻤﺎ

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ﺑﺎﻷﻛﺜﺮ ﺇﻟﻰ ﻣﺎ ﻳﺮﺿﻲ ﺍﻟﺮﺏ ،ّﻭﻣﺸﺮﻭﻋﻪ ﻟﺤﻴﺎﺗﻪ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻓﻲ ﻣﻴﻞ ﺍﻟﻘﻠﺐ ،ﺃﺑﻌﺪ ﻣﻦ "ﺳﻄﺤﻴّﺔ" ﺍﻷﺫﻭﺍﻕ ﻭﺍﻟﻤﺸﺎﻋﺮ .ﻫﺬﺍ

ﺍﻻﺻﻐﺎﺀ ﻫﻮ ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻰ ﺍﻟﻨﻴّﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ،ﺍﻟﺘﻲ ﻫﻲ ﻣﺎ ﻳﻘﺮّﺭ ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ،ﻷﻥ ﻫﻨﺎﻙ ﺷﺨﺺ ﻣﺜﻞ ﻳﺴﻮﻉ ﻳﻔﻬﻢ ﻭﻳﻘﺪّﺭ

ﻫﺬﻩ ﺍﻟﻨﻴّﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻟﻠﻘﻠﺐ .ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﻓﻲ ﺃﻧﻪ ﻣﺴﺘﻌﺪّ ﺩﺍﺋﻤًﺎ ﻟﻤﺴﺎﻋﺪﺓ ﺍﻟﺠﻤﻴﻊ ﻋﻠﻰ ﺇﺩﺭﺍﻛﻬﺎ ،ﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﻳﻜﻔﻲ ﺃﻥ

ﻳﻘﻮﻝ ﻟﻪ ﺃﺣﺪﻫﻢ :"ﻳﺎ ﺭﺏ ،ّﻧﺠّﻨﻲ! ﺍﺭﺣﻤﻨﻲ."!

.295ﻋﻨﺪﻫﺎ ﻓﻘﻂ ﻳﺼﺒﺢ ﺍﻟﺘﻤﻴﻴﺰ ﺃﺩﺍﺓ ﺍﻟﺘﺰﺍﻡ ﻗﻮﻱّ ﻻﺗّﺒﺎﻉ ﺍﻟﺮﺏّ ﻋﻠﻰ ﻧﺤﻮ ﺃﻓﻀﻞ .[161]ﻭﺗﻜﺘﺴﺐ ﺍﻟﺮﻏﺒﺔ ﻓﻲ ﺍﻟﺘﻌﺮّﻑ

ﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺸﺨﺼﻴّﺔ ،ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ،ﻗﻮّﺓ ﻋﻈﻴﻤﺔ ،ﻭﺟﻮﺩﺓ ﻣﺨﺘﻠﻔﺔ ،ﻭﻣﺴﺘﻮﻯ ﺃﻋﻠﻰ ،ﺗﺘﻨﺎﺳﺐ ﺑﺸﻜﻞ ﺃﻓﻀﻞ ﻣﻊ ﻛﺮﺍﻣﺔ

ﺍﻟﺤﻴﺎﺓ ﺍﻟﺸﺨﺼﻴﺔ .ﻷﻥ ﺍﻟﺘﻤﻴﻴﺰ ﺍﻟﺠﻴّﺪ ،ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ،ﻫﻮ ﻣﺴﻴﺮﺓ ﺣﺮّﻳﺔ ﺗﻨﻴﺮ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻔﺮﻳﺪ ﻟﻜﻞّ ﺷﺨﺺ ،ﺗﻠﻚ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺘﻲ

ﻳﻤﻠﻜﻬﺎ ،ﻭﺍﻟﺘﻲ ﻫﻲ ﺷﺨﺼﻴّﺔ ،ﻭﺍﻟﺘﻲ ﻭﺣﺪﻩ ﺍﻟﻠﻪ ﻳﻌﻠﻤﻬﺎ .ﻻ ﻳﻤﻜﻦ ﻟﻶﺧﺮﻳﻦ ﺃﻥ ﻳﻔﻬﻤﻮﺍ ﺗﻤﺎﻣًﺎ ﻭﻻ ﺃﻥ ﻳﺘﻮﻗّﻌﻮﺍ ﻣﻦ ﺍﻟﺨﺎﺭﺝ ﻛﻴﻒ

ﺳﺘﺘﻄﻮّﺭ.

.296ﻟﺬﻟﻚ ،ﻋﻨﺪﻣﺎ ﻳﺼﻐﻲ ﺍﻟﻤﺮﺀ ﺇﻟﻰ ﺍﻵﺧﺮ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ،ﻳﺠﺐ ﺃﻥ ﻳﺨﺘﻔﻲ ﻓﻲ ﻣﺮﺣﻠﺔ ﻣﻌﻴّﻨﺔ ﻟﻴﺴﻤﺢ ﻟﻪ ﺑﻤﺘﺎﺑﻌﺔ

ﺍﻟﻤﺴﺎﺭ ﺍﻟﺬﻱ ﺍﻛﺘﺸﻔﻪ .ﻳﺨﺘﻔﻲ ﻛﻤﺎ ﻳﺨﺘﻔﻲ ﺍﻟﺮﺏّ ﻣﻦ ﺃﻧﻈﺎﺭ ﺗﻠﻤﻴﺬﻳﻪ ،ﺗﺎﺭﻛﺎ ﺇﻳﺎﻫﻤﺎ ﻭﺣﺪﻫﻤﺎ ﻣﻊ ﻟﻬﻒ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻳﺘﺤﻮّﻝ ﺇﻟﻰ

ﺩﺍﻓﻊٍ ﻟﻼﻧﻄﻼﻕ ﻻ ﻳﻤﻜﻦ ﻣﻘﺎﻭﻣﺘﻪ )ﺭﺍ .ﻟﻮ .(33 -31 ،24ﻭﻋﻨﺪ ﻋﻮﺩﺗﻬﻤﺎ ﺇﻟﻰ ﺍﻟﺠﻤﺎﻋﺔ ،ﻳﻨﺎﻝ ﺗﻠﻤﻴﺬﺍ ﻋﻤّﺎﻭﺱ ﺍﻟﺘﺄﻛﻴﺪ ﺑﺄﻥ ﺍﻟﺮﺏّ

ﻗﺪ ﻗﺎﻡ ﺣﻘًﺎ )ﺭﺍ .ﻟﻮ .(34 ،24

.297ﻧﻈﺮًﺍ ﻷﻥ "ﺍﻟﺰﻣﻦ ﺃﺳﻤﻰ ﻣﻦ ﺍﻟﻤﺴﺎﺣﺔ" ،[162]ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﺗﺤﻔﻴﺰ ﻭﻣﺮﺍﻓﻘﺔ ﺍﻟﻤﺴﺎﺭﺍﺕ ،ﻻ ﻓﺮﺿﻬﺎ .ﻭﻫﻲ ﻣﺴﺎﺭﺍﺕ

ﺃﺷﺨﺎﺹ ﻫﻢ ﺩﻭﻣًﺎ ﻓﺮﻳﺪﻭﻥ ﻭﻣﺘﺤﺮّﺭﻭﻥ .ﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ،ﻳﺼﻌﺐ ﺑﻨﺎﺀ ﻭﺻﻔﺎﺕ ،ﺣﺘﻰ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺟﻤﻴﻊ ﺍﻟﻌﻼﻣﺎﺕ ﺇﻳﺠﺎﺑﻴﺔ ،ﻷﻧﻪ

"ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺨﻀﻊ ﺍﻹﻳﺠﺎﺑﻴﺎﺕ ﻧﻔﺴﻬﺎ ﻟﺘﻤﺤﻴﺺ ﺩﻗﻴﻖ ﻟﺌﻼ ﻧﻌﺰﻟﻬﺎ ﻋﻦ ﺑﻌﺾ ﻭﻻ ﻧﻨﺎﻗﻀﻬﺎ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ

ﻣﻄﻠﻘﻴّﺎﺕ ﻣﺘﻨﺎﻗﻀﺔ :ﻭﻛﺬﻟﻚ ﺍﻟﺴﻠﺒﻴﺎﺕ ﻳﺠﺐ ﺃﻻّ ﻧﻨﺒﺬﻫﺎ ﺟﻤﻠﺔ ﻭﺑﻼ ﺗﻤﻴﻴﺰ ،ﻓﻔﻲ ﻛﻞّ ﻣﻨﻬﺎ ﻗﺪ ﺗﻜﻤﻦ ﺗﺒﺮﺓ ﺗﻨﺘﻈﺮ ﻣﻦ ﻳﺤﺮّﺭﻫﺎ

ﻭﻳﻌﻴﺪ ﺇﻟﻴﻬﺎ ﻧﺼﺎﻋﺘﻬﺎ ﺍﻟﻜﺎﻣﻠﺔ.[163]"

.298ﻟﻜﻦ ﻛﻲ ﻧﺮﺍﻓﻖ ﺍﻵﺧﺮﻳﻦ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﻴﺮﺓ ،ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻭّﻟًﺎ ﻭﻗﺒﻞ ﻛﻞّ ﺷﻲﺀ ﺃﻥ ﻧﻜﻮﻥ ﻣﺪﺭّﺑﻴﻦ ﺟﻴﺪًﺍ ﻋﻠﻰ

ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﺑﺸﻜﻞ ﺷﺨﺼﻲ .ّﻫﺬﺍ ﻣﺎ ﻓﻌﻠﺘﻪ ﻣﺮﻳﻢ ،ﻋﺒﺮ ﻣﻮﺍﺟﻬﺔ ﺃﺳﺌﻠﺘﻬﺎ ﻭﺻﻌﻮﺑﺎﺗﻬﺎ ﺍﻟﺸﺨﺼﻴّﺔ ﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﺻﻐﻴﺮﺓ ﺟﺪًﺍ.

ﻋﺴﺎﻫﺎ ﺃﻥ ﺗﺠﺪّﺩ ﺷﺒﺎﺑﻚ ﺑﻘﻮّﺓ ﺻﻼﺗﻬﺎ ﻭﺗﺮﺍﻓﻘﻚ ﺩﺍﺋﻤًﺎ ﺑﺤﻀﻮﺭﻫﺎ ﺍﻟﻮﺍﻟﺪﻱ.ّ

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ﻭﻓﻲ ﺍﻟﺨﺘﺎﻡ ...ﺃﻣﻨﻴﺔ

.299ﺃﻋﺰّﺍﺋﻲ ﺍﻟﺸﺒﻴﺒﺔ ،ﺳﻮﻑ ﺃﻛﻮﻥ ﺳﻌﻴﺪًﺍ ﺑﺮﺅﻳﺘﻜﻢ ﺗﺮﻛﻀﻮﻥ ﺃﺳﺮﻉ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺒﻄﻴﺌﻴﻦ ﻭﺍﻟﺨﺎﺋﻔﻴﻦ .ﺍﺭﻛﻀﻮﺍ "ﻣﻨﺠﺬﺑﻴﻦ

ﺑﺬﺍﻙ ﺍﻟﻮﺟﻪ ﺍﻟﺤﺒﻴﺐ ،ﺍﻟﺬﻱ ﻧﻌﺒﺪﻩ ﻓﻲ ﺍﻟﻘﺮﺑﺎﻥ ﺍﻟﻤﻘﺪّﺱ ﻭﻧﺮﺍﻩ ﻓﻲ ﺟﺴﺪ ﺍﻷﺥ ﺍﻟﻤﻌﺬّﺏ .ﺇﻥ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻳﺪﻓﻌﻜﻢ ﻓﻲ ﻫﺬﺍ

ﺍﻟﺴﺒﺎﻕ ﺇﻟﻰ ﺍﻷﻣﺎﻡ .ﻭﺍﻟﻜﻨﻴﺴﺔ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻧﺪﻓﺎﻋﻜﻢ ،ﻭﺣﺪﺳﻜﻢ ،ﻭﺇﻳﻤﺎﻧﻜﻢ .ﺇﻧﻨﺎ ﺑﺤﺎﺟﺔ ﺇﻟﻴﻬﺎ! ﻭﻋﻨﺪﻣﺎ ﺗﺼﻠﻮﻥ ﺇﻟﻰ ﺣﻴﺚ ﻟﻢ

ﻧﺼِﻞ ﺑﻌﺪ ،ﻓﺎﺻﺒﺮﻭﺍ ﻭﺍﻧﺘﻈﺮﻭﻧﺎ.[164]"

ﻟﻮﺭﻳﺘﻮ ،ﻗﺮﺏ ﺍﻟﺒﻴﺖ ﺍﻟﻤﻘﺪّﺱ،

ﻳﻮﻡ 25ﻣﺎﺭﺱ/ﺁﺫﺍﺭ ،2019ﻋﻴﺪ ﺍﻟﺒﺸﺎﺭﺓ،

ﻓﻲ ﺍﻟﻌﺎﻡ ﺍﻟﺴﺎﺑﻊ ﻣﻦ ﺣﺒﺮﻳﺘﻲ

ﻓﺮﻧﺴﻴﺲ

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ﻓﻬﺮﺱ

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[1]ﻧﻔﺲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺍﻟﺘﻲ ﺗﺘﺮﺟﻢ ﺑـ "ﺟﺪﻳﺪ" ﺗﺴﺘﺨﺪﻡ ﻟﻠﺘﻌﺒﻴﺮ ﻋﻦ "ﺍﻟﺸﺒﺎﺏ."

[2]ﺍﻻﻋﺘﺮﺍﻓﺎﺕ :X، 27 ،ﺍﻵﺑﺎﺀ ﺍﻟﻼﺗﻴﻦ .795 ،32

[3]ﺍﻟﻘﺪّﻳﺲ ﺇﻳﺮﻳﻨﻴﺌﻮﺱ ،ﺿﺪ ﺍﻟﻬﺮﻃﻘﺎﺕ :II، 22، 4 ،ﺍﻷﺑﺎﺀ ﺍﻟﻴﻮﻧﺎﻧﻴﻴﻦ .784 ،7

[4]ﺍﻟﻮﺛﻴﻘﺔ ﺍﻟﺨﺘﺎﻣﻴﺔ ﻟﻠﺠﻤﻌﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻻﻋﺘﻴﺎﺩﻳﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻋﺸﺮﺓ ﻟﺴﻴﻨﻮﺩﺱ ﺍﻷﺳﺎﻗﻔﺔ .60 ،ﺳﻴﺘﻢ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﻬﺬﺍ ﺍﻟﻤﺴﺘﻨﺪ

ﻣﻦ ﺍﻵﻥ ﻓﺼﺎﻋﺪﺍ ﺑﺎﻻﺳﻢ ﺍﻟﻤﺨﺘﺼﺮ ﻭ.ﺥ..

[5]ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﻤﺴﻴﺤﻲ ﻟﻠﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔ ،ﻋﺪﺩ .515

[6]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .517

[7]ﺍﻟﻤﻘﺎﺑﻠﺔ ﺍﻟﻌﺎﻣﺔ 27)ﻳﻮﻧﻴﻮ/ﺣﺰﻳﺮﺍﻥ :3 - 2 ،(1990ﺗﻌﺎﻟﻴﻢ .1681 -1680 ،(1990) 1 ،13

[8]ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﻣﺎ ﺑﻌﺪ ﺍﻟﺴﻴﻨﻮﺩﺱ ﻓﺮﺡ ﺍﻟﺤﺐ 19)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ :182 ،(2016ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ 108

.384 ،(2016)

[9]ﻭ.ﺥ ،.ﻋﺪﺩ .63

[10]ﺍﻟﻤﺠﻤﻊ ﺍﻟﻤﺴﻜﻮﻧﻲ ﺍﻟﻔﺎﺗﻴﻜﺎﻧﻲ ﺍﻟﺜﺎﻧﻲ ،ﺭﺳﺎﻟﺔ ﺇﻟﻰ ﺍﻟﺒﺸﺮﻳﺔ :ﺇﻟﻰ ﺍﻟﺸﺒﻴﺒﺔ 8)ﺩﻳﺴﻤﺒﺮ/ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ :(1965ﺃﻋﻤﺎﻝ

ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .18 ،(1966) 58

[11]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.

[12]ﻭ .ﺥ ،.ﻋﺪﺩ .1

[13]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.8 ،

[14]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.50 ،

[15]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.53 ،

5.7 Page 47

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[16]ﺭﺍ .ﺍﻟﻤﺠﻤﻊ ﺍﻟﻤﺴﻜﻮﻧﻲ ﺍﻟﻔﺎﺗﻴﻜﺎﻧﻲ ﺍﻟﺜﺎﻧﻲ ،ﺍﻟﺪﺳﺘﻮﺭ ﺍﻟﻌﻘﺎﺋﺪﻱ ﻓﻲ ﺍﻟﻮﺣﻲ ﺍﻹﻟﻬﻲ ﻛﻠﻤﺔ ﺍﻟﻠﻪ ،ﻋﺪﺩ .8

[17]ﻭ .ﺥ ،.ﻋﺪﺩ .150

[18]ﻛﻠﻤﺔ ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﻓﺮﻧﺴﻴﺲ ﺧﻼﻝ ﺍﻟﺴﻬﺮﺓ ﻣﻊ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻴﻦ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﺑﻨﻤﺎ 26)

ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ :(2019ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 29 -28 ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ .6 ،2019

[19]ﺻﻼﺓ ﻓﻲ ﺧﺘﺎﻡ ﻣﺴﻴﺮﺓ ﺩﺭﺏ ﺍﻟﺼﻠﻴﺐ ﻣﻊ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻴﻦ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﺑﻨﻤﺎ 25)ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ

ﺍﻟﺜﺎﻧﻲ :(2019ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 27 ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ .12 ،2019

[20]ﻭ .ﺥ .ﻋﺪﺩ .65

[21]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .167

[22]ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ ﺑﻮﻟﺲ ﺍﻟﺜﺎﻧﻲ ،ﻛﻠﻤﺔ ﺍﻟﺒﺎﺑﺎ ﺇﻟﻰ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﺗﻮﺭﻳﻨﻮ 13)ﺃﺑﺮﻳﻞ/ﻧﻴﺴﺎﻥ :4 ،(1980ﺗﻌﺎﻟﻴﻢ ،(1980) 1 ،3

.905

[23]ﺑﻨﺪﻛﺘﺲ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ،ﺭﺳﺎﻟﺔ ﺍﻟﺒﺎﺑﺎ ﺑﻤﻨﺎﺳﺒﺔ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﺸﺒﻴﺒﺔ 15)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ :(2012

ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .359 ،(2012) 104

[24]ﻭ .ﺥ .ﻋﺪﺩ .8

[25]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.

[26]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .10

[27]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ.11

[28]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .12

[29]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ.41

[30]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ.42

[31]ﻛﻠﻤﺔ ﺍﻟﺒﺎﺑﺎ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﻣﺎﻧﻴﻼ 18)ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ :(2015ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 20 -19 ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ

.7 ،2015

[32]ﻭ .ﺥ .ﻋﺪﺩ .34

[33]ﻭﺛﻴﻘﺔ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺘﺤﻀﻴﺮﻱ ﻣﺎ ﻗﺒﻞ ﺍﻟﺴﻴﻨﻮﺩﺱ ﻟﻠﺠﻤﻌﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻻﻋﺘﻴﺎﺩﻳﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻋﺸﺮﺓ ﻟﺴﻴﻨﻮﺩﺱ ﺍﻷﺳﺎﻗﻔﺔ ،ﺭﻭﻣﺎ

24)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ .I، 1 ،(2018

[34]ﻭ .ﺥ .ﻋﺪﺩ .39

[35]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.37 ،

[36]ﺭﺍ .ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﺎﻣﺔ ﻛﻦ ﻣﺴﺒﺤﺎ 24)ﻣﺎﻳﻮ/ﺃﻳﺎﺭ :106 ،(2015ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .890 -889 ،(2015) 107

[37]ﻭ .ﺥ .ﻋﺪﺩ .37

[38]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.67 ،

5.8 Page 48

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[39]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .21

[40]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .22

[41]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .23

[42]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .24

[43]ﻭﺛﻴﻘﺔ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺘﺤﻀﻴﺮﻱ ﻣﺎ ﻗﺒﻞ ﺍﻟﺴﻴﻨﻮﺩﺱ ﻟﻠﺠﻤﻌﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻻﻋﺘﻴﺎﺩﻳﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻋﺸﺮﺓ ﻟﺴﻴﻨﻮﺩﺱ ﺍﻷﺳﺎﻗﻔﺔ ،ﺭﻭﻣﺎ

24)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ .I،4 ،(2018

[44]ﻭ .ﺥ .ﻋﺪﺩ .25

[45]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.

[46]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .26

[47]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .27

[48]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .28

[49]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .29

[50]ﻛﻠﻤﺔ ﺍﻟﺒﺎﺑﺎ ﻓﻲ ﺧﺘﺎﻡ ﺍﻟﻠﻘﺎﺀ ﺣﻮﻝ "ﺣﻤﺎﻳﺔ ﺍﻟﻘﺎﺻﺮﻳﻦ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ" 24)ﻓﺒﺮﺍﻳﺮ/ﺷﺒﺎﻁ :(2019ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ،

26 -25ﻓﺒﺮﺍﻳﺮ/ﺷﺒﺎﻁ .10 ،2019

[51]ﻭ .ﺥ .ﻋﺪﺩ .29

[52]ﺭﺳﺎﻟﺔ ﺇﻟﻰ ﺷﻌﺐ ﺍﻟﻠﻪ 20)ﺃﻏﺴﻄﺲ/ﺁﺏ :2 ،(2018ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 21 -20 ،ﺃﻏﺴﻄﺲ/ﺁﺏ .7 ،2018

[53]ﻭ .ﺥ ،.ﻋﺪﺩ .30

[54]ﻛﻠﻤﺔ ﺍﻟﺒﺎﺑﺎ ﻓﺮﻧﺴﻴﺲ ﺑﻤﻨﺎﺳﺒﺔ ﺍﻓﺘﺘﺎﺡ ﺍﻟﺠﻤﻌﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻻﻋﺘﻴﺎﺩﻳﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻋﺸﺮﺓ ﻟﺴﻴﻨﻮﺩﺱ ﺍﻷﺳﺎﻗﻔﺔ 3)

ﺃﻛﺘﻮﺑﺮ/ﺗﺸﺮﻳﻦ ﺍﻷﻭﻝ :(2018ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 5 ،ﺃﻛﺘﻮﺑﺮ/ﺗﺸﺮﻳﻦ ﺍﻷﻭﻝ .8 ،2018

[55]ﻭ .ﺥ ،.ﻋﺪﺩ .31

[56]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.

[57]ﺍﻟﻤﺠﻤﻊ ﺍﻟﻤﺴﻜﻮﻧﻲ ﺍﻟﻔﺎﺗﻴﻜﺎﻧﻲ ﻟﺜﺎﻧﻲ ،ﺍﻟﺪﺳﺘﻮﺭ ﺍﻟﺮﻋﻮﻱ ﻓﺮﺡ ﻭﺭﺟﺎﺀ ،ﺣﻮﻝ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻤﻌﺎﺻﺮ ،ﻋﺪﺩ .1

[58]ﻭ .ﺥ .ﻋﺪﺩ .31

[59]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .31

[60]ﻛﻠﻤﺔ ﺍﻟﺒﺎﺑﺎ ﺧﻼﻝ ﺍﻟﻘﺎﺀ ﺣﻮﻝ "ﺣﻤﺎﻳﺔ ﺍﻟﻘﺎﺻﺮﻳﻦ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ" 24)ﻓﺒﺮﺍﻳﺮ/ﺷﺒﺎﻁ :( :(2019ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ-25 ،

26ﻓﺒﺮﺍﻳﺮ/ﺷﺒﺎﻁ .11 ،2019

[61]ﻓﺮﺍﻧﺴﻴﺲ ﻟﻮﻳﺲ ﺑﻴﺮﻧﺎﺭﺩﻳﺰ ،»ﺳﻮﻧﻴﺘﻮ ،«ﻓﻲ ،Cielo de tierraﺑﻮﻳﻨﺲ ﺁﻳﺮﺱ.1937 ،

[62]ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﺍﻓﺮﺣﻮﺍ ﻭﺍﺑﺘﻬﺠﻮﺍ 19)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ .140 ،(2018

5.9 Page 49

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[63]ﻋﻈﺔ ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﺧﻼﻝ ﺍﻟﻘﺪﺍﺱ ﺍﻹﻟﻬﻲ ﺑﻤﻨﺎﺳﺒﺔ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﻛﺮﺍﻛﻮﻑ 31)ﻳﻮﻟﻴﻮ/ﺗﻤﻮﺯ :(2016ﺃﻋﻤﺎﻝ

ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .923 ،(2016) 108

[64]ﻛﻠﻤﺔ ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﺧﻼﻝ ﺣﻔﻠﺔ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻓﺘﺘﺎﺡ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻴﻦ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﺑﻨﻤﺎ 24)ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ

ﺍﻟﺜﺎﻧﻲ :(2019ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 26 ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ .12 ،2019

[65]ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﻓﺮﺡ ﺍﻹﻧﺠﻴﻞ 24)ﻧﻮﻓﻤﺒﺮ/ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﻧﻲ :1 ،(2013ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ ،(2013) 105

.1019

[66]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ ،ﻋﺪﺩ .1020

[67]ﻛﻠﻤﺔ ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﻓﺮﻧﺴﻴﺲ ﺧﻼﻝ ﺍﻟﺴﻬﺮﺓ ﻣﻊ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻴﻦ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﺑﻨﻤﺎ 26)

ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ :(2019ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 29 -28 ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ .6 ،2019

[68]ﻛﻠﻤﺔ ﺍﻟﺒﺎﺑﺎ ﺧﻼﻝ ﺍﻟﻠﻘﺎﺀ ﻣﻊ ﺍﻟﺸﺒﻴﺒﺔ ﺃﺛﻨﺎﺀ ﺍﻟﺴﻴﻨﻮﺩﺱ ﻓﻲ ﻗﺎﻋﺔ ﺑﻮﻟﺲ ﺍﻟﺴﺎﺩﺱ 6)ﺃﻛﺘﻮﺑﺮ/ﺗﺸﺮﻳﻦ ﺍﻷﻭﻝ :(2018

ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 9 -8 ،ﺃﻛﺘﻮﺑﺮ/ﺗﺸﺮﻳﻦ ﺍﻷﻭّﻝ .7 ،2018

[69]ﺑﻨﺪﻛﺘﺲ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ،ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﻠﻪ ﻣﺤﺒﺔ 25)ﺩﻳﺴﻤﺒﺮ/ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ :1 ،(2005ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ

.217 ،(2006) 98

[70]ﺑﻴﺪﺭﻭ ﺃﺭﻭﺑﻲ ،ﺇﻋﺸﻖ.

[71]ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﺍﻟﺴﺎﺩﺱ ،ﻛﻠﻤﺔ ﺑﻤﻨﺎﺳﺒﺔ ﺗﻄﻮﻳﺐ ﻧﻮﻧﺴﻴﻮ ﺳﻮﻟﺒﺮﻳﺘﺴﻴﻮ 1)ﺩﻳﺴﻤﺒﺮ/ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ :(1963ﺃﻋﻤﺎﻝ

ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .28 ،(1964) 56

[72]ﻭ .ﺥ .ﻋﺪﺩ .65

[73]ﻋﻈﺔ ﺧﻼﻝ ﺍﻟﻘﺪﺍﺱ ﻣﻊ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﺳﻴﺪﻧﻲ 2)ﺩﻳﺴﻤﺒﺮ/ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ :(1970ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ 63

.64 ،(1971)

[74]ﺍﻻﻋﺘﺮﺍﻓﺎﺕ ،I، 1، 1 ،ﺍﻷﺑﺎﺀ ﺍﻟﻼﺗﻴﻦ .661 ،32

[75]ﺍﻟﻠﻪ ﺷﺎﺏ ،ّﻣﺤﺎﺩﺛﺔ ﻣﻊ ﺗﻮﻣﺎﺱ ﻟﻴﻮﻧﺘﺸﻴﻨﻲ ،ﻣﻴﻼﻧﻮ .16 ،2018

[76]ﻭ .ﺥ ،.ﻋﺪﺩ .68

[77]ﻛﻠﻤﺔ ﺇﻟﻰ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﻛﺎﻟﻴﺎﺭﻱ 22)ﺳﺒﺘﻤﺒﺮ/ﺃﻳﻠﻮﻝ :(2013ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .905 -904 ،(2013) 105

[78]ﺧﻤﺴﺔ ﺃﺭﻏﻔﺔ ﻭﺳﻤﻜﺘﺎﻥ :ﺷﻬﺎﺩﺓ ﺇﻳﻤﺎﻥ ﻓﺮﺣﺔ ﻣﻦ ﺍﻟﻤﻌﺎﻧﺎﺓ ﻓﻲ ﺍﻟﺴﺠﻦ ،ﻣﻴﻼﻧﻮ .16 ،2014

[79]ﻣﺠﻠﺲ ﺍﻷﺳﺎﻗﻔﺔ ﺍﻟﺴﻮﻳﺴﺮﻳﻴﻦ ،ﻟﻨﺄﺧﺬ ﺍﻟﻮﻗﺖ :ﻣﻦ ﺃﺟﻠﻚ ،ﻣﻦ ﺃﺟﻠﻲ ،ﻣﻦ ﺃﺟﻠﻨﺎ 2 ،ﻓﺒﺮﺍﻳﺮ/ﺷﺒﺎﻁ .2018

[80]ﺭﺍ .ﺍﻟﻘﺪّﻳﺲ ﺗﻮﻣﺎ ﺍﻷﻛﻮﻳﻨﻲ ،ﺍﻟﺨﻼﺻﺔ ﺍﻟﻼﻫﻮﺗﻴﺔ ،II- IIﺱ ،23ﻡ .1

[81]ﻛﻠﻤﺔ ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﻟﻤﺘﻄﻮﻋﻲ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻴﻦ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﺑﻨﻤﺎ 27)ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ :(2019

ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 29 - 28 ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ .11 ،2019

[82]ﺍﻟﻘﺪّﻳﺲ ﺃﻭﺳﻜﺎﺭ ﺭﻭﻣﻴﺮﻭ ،ﻋﻈﺔ 6)ﻧﻮﻓﻤﺒﺮ/ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﻧﻲ :(1977ﻓﻜﺮﻩ ،I- II ،ﺳﺎﻥ ﺳﻠﻔﺎﺩﻭﺭ .312 ،2000

[83]ﻛﻠﻤﺔ ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﺧﻼﻝ ﺣﻔﻠﺔ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻓﺘﺘﺎﺡ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻴﻦ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﺑﻨﻤﺎ 24)ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ

5.10 Page 50

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ﺍﻟﺜﺎﻧﻲ :(2019ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 26 ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ .12 ،2019

[84]ﺭﺍ .ﺍﻟﻠﻘﺎﺀ ﻣﻊ ﺍﻟﺸﺒﻴﺒﺔ ﻓﻲ ﺿﺮﻳﺢ ﻣﺎﻳﺒﻮ ﺍﻟﻮﻃﻨﻲ ،ﺳﻨﺘﻴﺎﻏﻮ ،ﺗﺸﻴﻠﻲ 17)ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ :(2018ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ

ﺭﻭﻣﺎﻧﻮ 19 ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ .7 ،2018

[85]ﺭﺍ .ﺭﻭﻣﺎﻧﻮ ﻏﻮﺍﺭﺩﻳﻨﻲ ،ﻣﺮﺍﺣﻞ ﺍﻟﺤﻴﺎﺓ ،ﻓﻲ ﻣﺠﻤﻮﻋﺔ ﺍﻷﻋﻤﺎﻝ ،IV، 1ﻣﻮﺭﺗﺸﻴﻠﻴﺎﻧﺎ ،ﺑﺮﻳﺸﻴﺎ .209 ،2015

[86]ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﺍﻓﺮﺣﻮﺍ ﻭﺍﺑﺘﻬﺠﻮﺍ 19)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ .11 ،(2018

[87]ﻧﺸﻴﺪ ﺭﻭﺣﻲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ،ﺍﻟﻤﻘﺪﻣﺔ.2 ،

[88]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.XIV- XV، 2 ،

[89]ﻣﺠﻠﺲ ﺃﺳﺎﻗﻔﺔ ﺭﻭﺍﻧﺪﺍ ،ﺭﺳﺎﻟﺔ ﺍﻷﺳﺎﻗﻔﺔ ﺍﻟﻜﺎﺛﻮﻟﻴﻚ ﻟﻠﻤﺆﻣﻨﻴﻦ ﺧﻼﻝ ﺍﻟﺴﻨﺔ ﺍﻟﺨﺎﺻﺔ ﻟﻠﻤﺼﺎﻟﺤﺔ ﻓﻲ ﺭﻭﺍﻧﺪﺍ ،ﻛﻴﻐﺎﻟﻲ 18)

ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ .17 ،(2018

[90]ﺗﺤﻴﺔ ﺍﻟﺒﺎﺑﺎ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﻣﺮﻛﺰ ﺍﻷﺏ ﻓﻴﻠﻴﻜﺲ ﻓﺎﺭﻳﻼ ﺍﻟﺜﻘﺎﻓﻲ ﻓﻲ ﻫﺎﻓﺎﻧﺎ 20)ﺳﺒﺘﻤﺒﺮ/ﺃﻳﻠﻮﻝ :(2015ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ

ﺭﻭﻣﺎﻧﻮ 22 -21 ،ﺳﺒﺘﻤﺒﺮ/ﺃﻳﻠﻮﻝ .6 ،2015

[91]ﻭ .ﺥ .ﻋﺪﺩ .46

[92]ﻛﻠﻤﺔ ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﻋﺸﻴﺔ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﺸﺒﻴﺒﺔ ،ﺭﻳﻮ ﺩﻱ ﺟﺎﻧﻴﺮﻭ 26)ﻳﻮﻟﻴﻮ/ﺗﻤﻮﺯ :(2013ﺃﻋﻤﺎﻝ

ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .663 ،(2013) 105

[93]ﺃﻧﺘﻢ ﻧﻮﺭ ﺍﻟﻌﺎﻟﻢ ،ﻛﻠﻤﺔ ﺍﻟﺒﺎﺑﺎ ﻓﻲ ﺳﻴﺮﻭ ﺳﺎﻥ ﻛﺮﻳﺴﺘﻮﺑﺎﻝ ،ﺷﻴﻠﻲ:1940 ،

/https://www.padrealbertohurtado.cl/escritos-2

[94]ﻋﻈﺔ ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﺧﻼﻝ ﺍﻟﻘﺪﺍﺱ ﺑﻤﻨﺎﺳﺒﺔ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﺸﺒﻴﺒﺔ ،ﺭﻳﻮ ﺩﻱ ﺟﺎﻧﻴﺮﻭ 28)

ﻳﻮﻟﻴﻮ/ﺗﻤﻮﺯ :(2013ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .665 ،(2013) 105

[95]ﻣﺠﻠﺲ ﺃﺳﺎﻗﻔﺔ ﻛﻮﺭﻳﺎ ،ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺮﻋﻮﻳﺔ ﺑﻤﻨﺎﺳﺒﺔ ﺍﻟﺬﻛﺮﻯ ﺍﻟﻤﺎﺋﺔ ﻭﺍﻟﺨﻤﺴﻴﻦ ﻟﻼﺳﺘﺸﻬﺎﺩ ﺧﻼﻝ ﺍﺿﻄﻬﺎﺩ ﺑﻴﻮﻧﻎ ﺇﻥ 30)

ﻣﺎﺭﺱ/ﺁﺫﺍﺭ .(2016

[96]ﻋﻈﺔ ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﻓﺮﻧﺴﻴﺲ ﺧﻼﻝ ﺍﻟﻘﺪﺍﺱ ﺑﻤﻨﺎﺳﺒﺔ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻴﻦ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﺑﻨﻤﺎ 27)ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ

ﺍﻟﺜﺎﻧﻲ :(2019ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 29 -28 ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ .12 ،2019

[97]ﺻﻼﺓ "ﻳﺎ ﺭﺏْ ﺍﺳﺘﻌﻤﻠﻨﻲ ﻟﺴﻼﻣِﻚ ،"َﺍﻟﻤﻨﺴﻮﺑﺔ ﺇﻟﻰ ﺍﻟﻘﺪﻳﺲ ﻓﺮﻧﺴﻴﺲ ﺍﻷﺳﻴﺰﻱ.

[98]ﻛﻠﻤﺔ ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﺧﻼﻝ ﺳﻬﺮﺓ ﺍﻟﺼﻼﺓ ﺑﻤﻨﺎﺳﺒﺔ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﺭﻳﻮ ﺩﻱ ﺟﺎﻧﻴﺮﻭ 26)

ﻳﻮﻟﻴﻮ/ﺗﻤﻮﺯ :(2013ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 29 -28 ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ .6 ،2019

[99]ﻭ .ﺥ ،.ﻋﺪﺩ .14

[100]ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﺎﻣﺔ ﻛﻦ ﻣﺴﺒﺤﺎ 24)ﻣﺎﻳﻮ/ﺃﻳﺎﺭ :145 ،(2015ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .906 ،(2015) 105

[101]ﺭﺳﺎﻟﺔ ﺍﻟﺒﺎﺑﺎ ﺍﻟﻤﺼﻮّﺭﺓ ﺑﻤﻨﺎﺳﺒﺔ ﺍﻟﻠﻘﺎﺀ ﺍﻟﻌﺎﻟﻤﻲ ﻟﺸﺒﻴﺒﺔ ﺍﻟﺴﻜﺎﻥ ﺍﻷﺻﻠﻴﻴﻦ ﻓﻲ ﺑﻨﻤﺎ 21 -17)ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ

:(2019)ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 19 ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ .8 ،2019

[102]ﻭ .ﺥ ،.ﻋﺪﺩ .35

6 Pages 51-60

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6.1 Page 51

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[103]ﺭﺳﺎﻟﺔ ﺇﻟﻰ ﺍﻟﺸﺒﻴﺒﺔ :I، 2 ،ﺍﻷﺑﺎﺀ ﺍﻟﻴﻮﻧﺎﻧﻴﻴﻦ .566 ،31

[104]ﺭﺍ .ﺣﻜﻤﺔ ﺍﻟﺴﻨﻴﻦ ،ﺣﻮﺍﺭ ﻣﻊ ﺍﻟﺒﺎﺑﺎ ﻓﺮﻧﺴﻴﺲ ﺣﻮﻝ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﻜﺒﺮﻯ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ،ﺃﻧﻄﻮﻧﻴﻮ ﺳﺒﺎﺩﺍﺭﻭ ،ﺍﻟﺒﻨﺪﻗﻴﺔ .2018

[105]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.12 ،

[106]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.13 ،

[107]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.

[108]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.

[109]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.13 -162 ،

[110]ﺇﺩﻭﺍﺭﺩﻭ ﺑﻴﺮﻭﻧﻴﻮ ،ﺭﺳﺎﻟﺔ ﺇﻟﻰ ﺷﺒﻴﺒﺔ ﺍﻷﺭﺟﻨﺘﻴﻦ ﺧﻼﻝ ﺍﻟﻠﻘﺎﺀ ﺍﻟﻮﻃﻨﻲ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﻗﺮﻃﺒﺔ 15 -12)ﺳﺒﺘﻤﺒﺮ/ﺃﻳﻠﻮﻝ

.2 ،(1985

[111]ﻭ .ﺥ ،.ﻋﺪﺩ .123

[112]ﺟﻮﻫﺮ ﺍﻟﻤﺴﻴﺤﻴﺔ ،ﺑﺮﺷﻴﺎ .12 ،1984

113][ﻋﺪﺩ :165ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .1089 ،(2013) 105

[114]ﻛﻠﻤﺔ ﺍﻟﺒﺎﺑﺎ ﺃﺛﻨﺎﺀ ﺯﻳﺎﺭﺗﻪ ﺇﻟﻰ ﻣﻨﺰﻝ ﻋﺎﺋﻠﺔ "ﺍﻟﺴﺎﻣﺮﻱ ﺍﻟﺼﺎﻟﺢ" ﻓﻲ ﺑﻨﻤﺎ 27) ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ :(2019ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ

ﺭﻭﻣﺎﻧﻮ 29 -28 ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ .10 ،2019

[115]ﻭ .ﺥ ،.ﻋﺪﺩ .36

[116]ﺍﻟﺪﺳﺘﻮﺭ ﺍﻟﺮﺳﻮﻟﻲ ﻓﺮﺡ ﺍﻟﺤﻘﻴﻘﺔ Veritatis Gaudium (8ﺩﻳﺴﻤﺒﺮ/ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ :4 ،(2017ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ

ﺍﻟﺮﺳﻮﻟﻲ .8 - 7 ،(2018) 110

[117]ﻛﻠﻤﺔ ﺍﻟﺒﺎﺑﺎ ﺃﺛﻨﺎﺀ ﺍﻟﻠﻘﺎﺀ ﻣﻊ ﺍﻟﻄﻼﺏ ﻭﺍﻟﻌﺎﻟﻢ ﺍﻷﻛﺎﺩﻳﻤﻲ ﻓﻲ ﺳﺎﺣﺔ ﺳﺎﻥ ﺩﻭﻣﻴﻨﻴﻜﻮ ﻓﻲ ﺑﻮﻟﻮﻧﻴﺎ 1) ،ﺃﻛﺘﻮﺑﺮ/ﺗﺸﺮﻳﻦ ﺍﻷﻭﻝ

:(2017ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .1115 ،(2017) 109

[118]ﻭ .ﺥ ،.ﻋﺪﺩ .51

[119]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.47 ،

[120]ﻋﻈﺔ :3 ،256ﺍﻵﺑﺎﺀ ﺍﻟﻼﺗﻴﻦ .1193 ،38

[121]ﻭ .ﺥ ،.ﻋﺪﺩ .47

[122]ﻛﻠﻤﺔ ﺍﻟﺒﺎﺑﺎ ﻟﻮﻓﺪ "ﺍﻷﻭﻟﻤﺒﻴﺎﺩ ﺍﻟﺨﺎﺹ ﺍﻟﺪﻭﻟﻲ" 16)ﻓﺒﺮﺍﻳﺮ/ﺷﺒﺎﻁ :(2017ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 17 ،ﻓﺒﺮﺍﻳﺮ/ﺷﺒﺎﻁ

.8 ،2017

[123]ﺭﺳﺎﻟﺔ ﺇﻟﻰ ﺍﻟﺸﺒﻴﺒﺔ :VIII، 11- 12 ،ﺍﻵﺑﺎﺀ ﺍﻟﻴﻮﻧﺎﻥ .580 ،31

[124]ﻣﺠﻠﺲ ﺍﻷﺳﺎﻗﻔﺔ ﺍﻷﺭﺟﻨﺘﻴﻨﻲ ،ﺇﻋﻼﻥ ﺳﺎﻥ ﻣﻴﻐﻴﻞ ،ﺑﻮﻳﻨﻮﺱ ﺃﻳﺮﻳﺲ.X، 1 ،1969 ،

[125]ﺭﺍﻓﺎﻳﻴﻞ ﺗﻴﻠّﻮ ،ﺍﻟﺘﺒﺸﻴﺮ ﺍﻟﺠﺪﻳﺪ ،ﺍﻟﻤﺠﻠﺪ II)ﺍﻟﻤﻠﺤﻘﻴﻦ Iﻭ ،(IIﺑﻮﻳﻨﻮﺱ ﺃﻳﺮﻳﺲ.111 ،2013 ،

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126][ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﻓﺮﺡ ﺍﻹﻧﺠﻴﻞ 24)ﻧﻮﻓﻤﺒﺮ/ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﻧﻲ :45 - 44 ،(2013ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ 105

.1039 - 1038 ،(2013)

[127]ﻭ .ﺥ ،.ﻋﺪﺩ .70

[128]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.117 ،

[129]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.4 ،

[130]ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﻓﺮﺡ ﺍﻹﻧﺠﻴﻞ 24)ﻧﻮﻓﻤﺒﺮ/ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﻧﻲ :124 ،(2013ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ ،(2013) 105

.1072

[131]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.1071 :122 ،

[132]ﻭ .ﺥ ،.ﻋﺪﺩ .9

[133]ﻭﺛﻴﻘﺔ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻟﺘﺤﻀﻴﺮﻱ ﻣﺎ ﻗﺒﻞ ﺍﻟﺴﻴﻨﻮﺩﺱ ﻟﻠﺠﻤﻌﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻻﻋﺘﻴﺎﺩﻳﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻋﺸﺮﺓ ﻟﺴﻴﻨﻮﺩﺱ ﺍﻷﺳﺎﻗﻔﺔ ،ﺭﻭﻣﺎ

24)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ .12 ،(2018

[134]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.

[135]ﻭ .ﺥ ،.ﻋﺪﺩ .15

[136]ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﺍﻓﺮﺣﻮﺍ ﻭﺍﺑﺘﻬﺠﻮﺍ 19)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ .2 ،(2018

[137]ﺍﻟﺪﺳﺘﻮﺭ ﺍﻟﻌﻘﺎﺋﺪﻱ ﻧﻮﺭ ﺍﻷﻣﻢ.11 ،

[138]ﻛﻠﻤﺔ ﻗﺪﺍﺳﺔ ﺍﻟﺒﺎﺑﺎ ﺧﻼﻝ ﺍﻟﺴﻬﺮﺓ ﺍﻟﺼﻼﺓ ﺑﻤﻨﺎﺳﺒﺔ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻴﻦ ﻟﻠﺸﺒﻴﺒﺔ ﻓﻲ ﺑﻨﻤﺎ 26)ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ

ﺍﻟﺜﺎﻧﻲ :(2019ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 29 -28 ،ﻳﻨﺎﻳﺮ/ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﻧﻲ .6 ،2019

139][ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﻓﺮﺡ ﺍﻹﻧﺠﻴﻞ 24)ﻧﻮﻓﻤﺒﺮ/ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﻧﻲ :273 ،(2013ﺍﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ ،(2013) 105

.1130

[140]ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﺍﻟﺴﺎﺩﺱ ،ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﺎﻣﺔ ﺗﺮﻗﻲ ﺍﻟﺸﻌﻮﺏ 26)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ :15 ،(1967ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ

.265 ،(1967) 59

[141]ﺍﻟﻘﺪﻳﺲ ﺃﻟﺒﻴﺮﺗﻮ ﻫﻮﺭﺗﺎﺩﻭ ﺍﻟﻴﺴﻮﻋﻲ ،ﺗﺄﻣﻞ ﻓﻲ ﺃﺳﺒﻮﻉ ﺍﻵﻻﻡ ﻟﻠﺸﺒﻴﺒﺔ ،ﻛﺘﺒﻪ ﻋﻠﻰ ﻣﺘﻦ ﺳﻔﻴﻨﺔ ﺷﺤﻦ ،ﻋﺎﺋﺪﺍ ﻣﻦ

ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﻤﺘﺤﺪﺓ 1946

/https://www.padrealbertohurtado.cl/escritos-2

[142]ﻟﻘﺎﺀ ﻣﻊ ﺷﺒﻴﺒﺔ ﻣﺤﺎﻓﻈﺔ ﺍﻷﻣﺒﺮﻳﺎ ﻓﻲ ﺃﺳﻴﺰﻱ 4)ﺃﻛﺘﻮﺑﺮ/ﺗﺸﺮﻳﻦ ﺍﻷﻭﻝ :(2013ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ 105

.921 ،(2013)

[143]ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﻣﺎ ﺑﻌﺪ ﺍﻟﺴﻴﻨﻮﺩﺱ ﻓﺮﺡ ﺍﻟﺤﺐّ 19)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ :150 ،(2016ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ 108

.369 ،(2016)

[144]ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺷﺒﻴﺒﺔ ﺃﺑﺮﺷﻴﺔ ﻏﺮﻭﻧﻮﺑﻞ-ﻓﻴﻴﻨﺎ ،ﻓﺮﻧﺴﺎ 17)ﺳﺒﺘﻤﺒﺮ/ﺃﻳﻠﻮﻝ :(2018ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ 19 ،ﺳﺒﺘﻤﺒﺮ/ﺃﻳﻠﻮﻝ

.8 ،2018

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[145]ﻭ .ﺥ ،.ﻋﺪﺩ .32

[146]ﻟﻘﺎﺀ ﻣﻊ ﻣﺘﻄﻮﻋﻲ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﺸﺒﺎﺏ ﻓﻲ ﺭﻳﻮ ﺩﻱ ﺟﺎﻧﻴﺮﻭ 28)ﻳﻮﻟﻴﻮ/ﺗﻤﻮﺯ :(2013ﺗﻌﺎﻟﻴﻢ،1 ،

.125 ،(2013) 2

[147]ﻣﺠﻠﺲ ﺍﻷﺳﺎﻗﻔﺔ ﺍﻟﻜﻮﻟﻮﻣﺒﻲ ،ﺭﺳﺎﻟﺔ ﻣﺴﻴﺤﻴﺔ ﺣﻮﻝ ﺍﻟﺰﻭﺍﺝ 14)ﻣﺎﻳﻮ/ﺃﻳﺎﺭ .(1981

[148]ﻣﺠﻠﺲ ﺃﺳﺎﻗﻔﺔ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﻤﺘﺤﺪﺓ ،ﺃﺑﻨﺎﺀ ﻭﺑﻨﺎﺕ ﺍﻟﻨﻮﺭ :ﺧﻄﺔ ﻋﻤﻞ ﻟﺮﻋﻮﻳﺔ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻟﺒﺎﻟﻐﻴﻦ 12 ،ﻧﻮﻓﻤﺒﺮ/ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﻧﻲ

.I، 3 ،1996

[149]ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﺎﻣﺔ ﻛﻦ ﻣﺴﺒّﺤًﺎ 24)ﻣﺎﻳﻮ/ﺃﻳﺎﺭ :128 ،(2015ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .898 ،(2015) 107

[150]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.897 :125 ،

[151]ﻭ.ﺥ ،.ﻋﺪﺩ .40

[152]ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﺍﻓﺮﺣﻮﺍ ﻭﺍﺑﺘﻬﺠﻮﺍ 19)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ .167 ،(2018

[153]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.168 ،

[154]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.170 ،

[155]ﻭ .ﺥ ،.ﻋﺪﺩ .108

[156]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.

157][ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﺍﻓﺮﺣﻮﺍ ﻭﺍﺑﺘﻬﺠﻮﺍ 19)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ .171 ،(2018

[158]ﻧﻔﺲ ﺍﻟﻤﺮﺟﻊ.172 ،

[159]ﻛﻠﻤﺔ ﺍﻟﺒﺎﺑﺎ ﺑﻤﻨﺎﺳﺒﺔ ﺳﻬﺮﺓ ﺍﻟﺼﻼﺓ ﺍﺳﺘﻌﺪﺍﺩﺍ ﻟﻠﻴﻮﻡ ﺍﻟﻌﺎﻟﻤﻲ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﻮﻥ ﻟﻠﺸﺒﻴﺒﺔ ،ﻓﻲ ﺑﺎﺯﻟﻴﻚ ﺍﻟﻘﺪﻳﺴﺔ ﻣﺮﻳﻢ

ﺍﻟﻌﻈﻤﻰ 8) ،ﺃﺑﺮﻳﻞ/ﻧﻴﺴﺎﻥ :(2017ﺃﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .447 ،(2017) 109

[160]ﺭﻭﻣﺎﻧﻮ ﻏﻮﺍﺭﺩﻳﻨﻲ ،ﻣﺮﺍﺣﻞ ﺍﻟﺤﻴﺎﺓ ،ﻣﻌﻨﺎﻫﺎ ﺍﻟﺘﺮﺑﻮﻱ ﻭﺍﻷﺧﻼﻗﻲ ،ﻣﻴﻼﻧﻮ .28 ،1986

161][ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﺍﻓﺮﺣﻮﺍ ﻭﺍﺑﺘﻬﺠﻮﺍ 19)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ .169 ،(2018

162][ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﻓﺮﺡ ﺍﻹﻧﺠﻴﻞ 24)ﻧﻮﻓﻤﺒﺮ/ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﻧﻲ :222 ،(2013ﺍﻋﻤﺎﻝ ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ ،(2013) 105

.1111

[163]ﻳﻮﺣﻨﺎ ﺑﻮﻟﺲ ﺍﻟﺜﺎﻧﻲ ،ﺍﻹﺭﺷﺎﺩ ﺍﻟﺮﺳﻮﻟﻲ ﻣﺎ ﺑﻌﺪ ﺍﻟﺴﻴﻨﻮﺩﺱ ﺃُﻋْﻄﻴﻜﻢ ﺭُﻋﺎﺓً 25)ﻣﺎﺭﺱ/ﺁﺫﺍﺭ :10 ،(1992ﺃﻋﻤﺎﻝ

ﺍﻟﻜﺮﺳﻲ ﺍﻟﺮﺳﻮﻟﻲ .672 ،(1992) 84

[164]ﻟﻘﺎﺀ ﻭﺻﻼﺓ ﻣﻊ ﺍﻟﺸﺒﻴﺒﺔ ﺍﻹﻳﻄﺎﻟﻴﻴﻦ ﻓﻲ ﺗﺸﻴﺮﻛﻮ ﻣﺎﺳّﻴﻤﻮ ﻓﻲ ﺭﻭﻣﺎ 11)ﺃﻏﺴﻄﺲ/ﺁﺏ :(2018ﺃﻭﺳﻴﺮﻓﺎﺗﻮﺭﻱ ﺭﻭﻣﺎﻧﻮ،

14 -13ﺃﻏﺴﻄﺲ/ﺁﺏ .6 ،2018

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