Coptica 15, 2016
Letter by Anba Yūsāb, Bishop of Jirjā and Akhmīm 21 ﺑﺎﻟﺠﺴﺪ.ﺻﺎﺭ ﻣﻨﻬﻤﺎ ﺟﻮﻫﺮﺍ ﻭﺍﺣﺪﺍ. ﺃﻋﻨﻲ ﺍﻻﻧﺴﺎﻥ.ﻓﻬﺪﺍ ﻫﻮ ﺍﻗﻮﻟﻨﺎ. ﺍﻥ ﺍﻟﻄﺒﺎﻳﻊ ﺍﺩﺍ ﺍﺗﺤﺪﺕ ﻓﻲ ﻣﻮﺿﻊ ﻭﺍﺣﺪﺍ. ﺻﺎﺭ ﻣﻨﻬﻤﺎ ﺟﻮﻫﺮ ﻭﺍﺣﺪ. ﻻﻥ ﻣﻌﻨﻲ ﺍﻻﺗﺤﺎﺩ ﺍﻱ ﺍﻟﻮﺣﺪﺍﻧﻴﻪ. ﻭﺣﻴﺚ ﺻﺎﺭﺕ ﺍﻟﻮﺣﺪﺍﻧﻴﻪ. ﺍﺑﻄﻠﺖ ﺍﻟﻜﺘﺮﻩ ﺍﻟﻌﺪﺩ. ﻻﻧﻨﺎ ﻧﺮﻱ ﺍﻥ ﺟﺴﻢ ﺍﻻﻧﺴﺎﻥ.ﻣﻜﻮﻥ ﻣﻦ ﺍﺭﺑﻌﺔ ﻁﺒﺎﻳﻊ . ﺍﻋﻨﻲ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻬﻮﺍ. ﻭﺍﻟﻤﺎء ﻭﺍﻟﺘﺮﺍﺏ. ﻭﻣﻊ ﺍﺧﺘﻼﻑ ﻛﻴﻔﻴﺎﺗﻬﻢ. ﻣﻨﻘﺎﻡ ﻣﻨﻬﻤﺎ ﺟﺴﻢ ﺍﻻﻧﺴﺎﻥ. ﻷﻥ ﺍﻟﻨﺎﺭ ﺑﺎﻟﻜﻴﻔﻴﺔ ﺣﺎﺭﻩ. ﻭﺑﺎﻟﻜﻴﻤﻴﺔ ﺣﺎﺭﻩ ﻳﺎﺑﺴﻪ. ﻭﻁﺒﻴﻌﺔ ﺍﻟﻬﻮﺍ ﺑﺎﻟﻜﻴﻔﻴﻪ ﺣﺎﺭﻩ. ﻭﺑﺎﻟﻜﻴﻤﻴﻪ ﺣﺎﺭﻩ ﺭﻁﺒﻪ. ﻭﻁﺒﻴﻌﺔ ﺍﻟﻤﺎ. ﺑﺎﻟﻜﻴﻔﻴﻪ ﺑﺎﺭﺩﻩ. ﻭﺑﺎﻟﻜﻴﻤﻴﻪ ﺑﺎﺭﺩﻩ ﻳﺎﺑﺴﻪ. ﻭﻁﺒﻴﻌﺔ ﺍﻻﺭﺽ ﺑﺎﻟﻜﻴﻔﻴﻪ ﻳﺎ ﺑﺴﻪ. ﻭﺑﺎﻟﻜﻴﻤﻴﻪ ﻳﺎﺑﺴﻪ ﺑﺎﺭﺩﻩ. ﻓﺼﺎﺭﺕ ﺍﻟﺨﺼﻴﺎﺕ. (174R) ﺍﻟﺨﺼﻴﺎﺕ ﺗﻤﺎﻧﻴﻪ. ﻓﺎﺧﺪﻧﺎ ﺍﻟﺤﺮﺍﺭﻩ ﻣﻦ ﺍﻟﻨﺎﺭ. ﻭﺗﺮﻛﻨﺎ ﺍﻟﻴﺒﻮﺳﻪ. ﺗﻢ ﺍﻟﺤﺮﺍﺭﻩ ﻣﻦ ﺍﻟﻬﻮﺍ ﻓﺘﺮﻛﺒﻮﺍ. ﺛﻢ ﺍﺧﺪﻧﺎ ﺍﻟﺮﻁﻮﺑﻪ ﻣﻦ ﺍﻟﻬﻮﺍ. ﻣﻊ ﺍﻟﺮﻁﻮﺑﻪ ﻣﻦ ﺍﻟﻤﺎء ﻓﺘﺮﻛﺒﻮﺍ. ﺛﻢ ﺍﺧﺪﻧﺎ ﺍﻟﺒﺮﻭﺩﻩ ﻣﻦ ﺍﻟﻤﺎء ﻣﻊ ﺍﻟﺒﺮﻭﺩﻩ ﻣﻦ ﺍﻻﺭﺽ ﻓﺘﺮﻛﺒﻮﺍ. ﺛﻢ ﺍﺧﺪﻧﺎ ﺍﻟﻴﺒﻮﺳﻪ ﻣﻦ ﺍﻻﺭﺽ. ﻣﻊ ﺍﻟﻴﺒﻮﺳﻪ ﻣﻦ ﺍﻟﻨﺎﺭ.ﺍﻟﺪﻱ ﺗﺮﻛﻨﺎﻫﺎ ﺍﻭﻻ ﻓﺘﺮﻛﺒﻮﺍ. ﻓﺨﺼﻴﺔ ﺍﻟﻨﺎﺭ ﺍﻟﺼﻔﺮﻩ ﻭﺧﺼﻴﺔ ﺍﻟﻬﻮﺍ ﺍﻟﺪﻡ. ﻭﺧﺼﻴﺔ ﺍﻟﻤﺎء ﺍﻟﺒﻠﻐﻢ. ﻭﺧﺼﻴﺔ ﺍﻻﺭﺽ ﺍﻟﺴﻮﺩﻩ. ﻭﻫﺪﺍ ﺍﻟﺨﻮﺍﺹ ﻣﺘﺤﺮﻛﻪ ﻓﻲ ﺟﺴﻢ ﺍﻻﻧﺴﺎﻥ.ﻣﺎﺩﺍﻡ ﺣﻴﺎ ﺗﻌﺮﻑ ﺣﺮﻛﺎﺗﻬﺎ ﺍﻟﻤﺘﻔﻠﺴﻔﻮﻥ ﻭﺣﻜﻤﺎ ﺍﻟﺠﺴﺪ. ﻛﻞ ﻁﺒﻴﻌﻪ ﺗﻌﺮﻑ ﺑﺤﺮﻛﺎﺗﻬﺎ ﻭﺣﺪﻫﺎ ﺩﻭﻥ ﻏﻴﺮﻫﺎ. ﺛﻢ ﺑﻌﺪ ﺍﻻﺣﻴﺎﻥ.ﺗﺘﻤﺎﺯﺝ ﺣﺮﻛﺎﺕ ﺍﻟﻄﺒﺎﻳﻊ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ. ﻻﻥ ﺍﻟﻜﺘﻴﻒ ﺑﺎﻟﻜﺘﻴﻒ ﻳﺘﻤﺎﺯﺟﺎ. ﺛﻢ ﺍﻧﻨﺎ ﺑﻌﺪ ﻣﺎ ﻋﺪﺩﻧﺎ. ﺟﺰﻭ ﺍﻟﻤﺎﻳﺖ. ﻧﻘﻮﻝ ﻓﻲ ﺟﺰﻭ ﺍﻟﺤﻲ ﻫﻞ ﻫﻮ ﺟﻮﻫﺮ ﺍﻡ ﻋﺮﺽ ﻣﺘﻠﻤﺎ ﻗﻠﻨﺎ ﺍﻭﻻ. ﻧﻘﻮﻝ ﺍﻻﻥ ﺍﻥ ﻛﺎﻥ ﻫﻮ ﻋﺮﺽ ﻓﻠﻴﺲ ﻫﻮ ﺑﺘﺎﺑﺖ.ﻟﻜﻦ ﻧﺮﺍﻩ ﺃﻋﻨﻲ ﻫﻮ ﺟﻮﺯ ﺟﺰﻭ ﺍﻟﺤﻲ ﻓﻲ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﻨﺎﻁﻖ. ﻭﺍﻟﻐﻴﺮﻧﺎﻁﻖ. ﺗﺎﺑﺖ ﺩﺍﻳﻢ ﻟﺤﺪ ﺍﻟﻤﻮﺕ. ﻓﻤﻦ ﺍﻟﺤﻖ ﺍﻟﻮﺍﺟﺐ. ﻻﻳﻘﺎﻝ ﺍﻧﻪ ﻋﺮﺽ. ﺑﻞ ﻫﻮ ﺟﻮﻫﺮ. ﺛﻢ ﻧﻘﻮﻝ ﻋﻦ ﺟﺰﻭ ﺍﻟﻨﺎﻁﻖ. ﻫﻞ ﻫﻮ ﺟﻮﻫﺮ ﺍﻡ ﻋﺮﺽ. ﻭﺍﻥ ﻛﺎﻥ ﻳﻘﺎﻝ ﻓﻴﻪ ﺍﻧﻪ ﻋﺮﺽ. ﻛﺎﻥ ﻳﻤﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﻋﻠﻲ ﺍﻻﻧﺴﺎﻥ. ﻓﻲ ﻭﻗﺖ ﺃﻧﻪ ﺣﻴﻮﺍﻥ ﻧﺎﻁﻖ. ﻭﻓﻲ ﻭﻗﺖ ﺍﺧﺮ. ﺍﻧﻪ ﺣﻴﻮﺍﻥ ﻧﺎﻫﻖ. ﻻﻥ ﺍﻻﻋﺮﺍﺽ ﻻ. ﺗﺒﺎﺕ ﻟﻬﺎ.ﺑﻞ ﻳﺠﺐ ﺍﻥ ﻳﻘﺎﻝ ﺍﻧﻪ ﺟﻮﻫﺮ ﺩﺍﻳﻢ ﺍﻟﺒﻘﺎ ﻭﺍﻟﺤﻴﺎﻩ. ﺻﺎﺭ ﻣﻌﻨﺎ ﻓﻲ ﻫﺪﺍ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﻨﺎﻁﻖ. ﺍﻋﻨﻲ ﺍﻻﻧﺴﺎﻥ ﺳﺘﺔ ﺟﻮﺍﻫﺮ. ﺛﻢ ﺍﺗﺎﻧﺎ ﻋﻠﻲ ﺩﻟﻚ ﺯﻳﺎﺩﺓ ﺟﻮﻫﺮ ﺳﺎﺑﻊ ﺃﻋﻨﻲ ﺍﻻﻟﻪ ﺍﻟﻜﻠﻤﻪ. ﻓﺼﺎﺭ ﻣﻦ ﻫﺪﺍ
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