"FREEDOM IN GOD" According To Rev. Fr. Matta El-Meskeen

Monastery of Bose

International Conference on Spirituality

In the Commemoration of the Tenth Anniversary of the Departure of

FATHER MATTA EL MASKIN

A Contemporary Desert Father

May 21 - 22, 2016

"FREEDOM IN GOD"

According To

Rev. Fr. Matta El-Meskeen

(Matthew the Poor)

From the sayings of Fr. Matta El-Meskeen: [1]

"My yearning increased for freedom in God, which I had sought previously in science, politics and religion. I longed to attain this quest in an oppressed world - especially in Egypt - where science was constrained with the chains of fanaticism, persecution and narrow-mindedness, politics was restricted with the idols of leadership who imposed themselves on the unwilling submissive populace, until they were worshipped, as a matter of fact and became a way of life, and religion was limited to the extent that it was under the state's trusteeship. Furthermore, the Bible was shackled and confined to a corner in the Church, to be freed and bound at the state's whim, and to be clothed in accordance with the state's tendencies: the garment could be Orthodox, Catholic or Protestant."

I was introduced to Fr. Matta in July 1953, when Mr. Nazir Gayyed (who later became H.H. Pope Shenouda III) invited me to accompany him on a visit to the Syriac Monastery in Wadi El-Natroun; he would customarily go there to meet with his teacher who was preparing him for monasticism. This first encounter with Fr. Matta, at the beginning of my university studies, left within me an indelible impression which changed my way of thinking and perception of matters. The most significant aspect which affected me then, was his profound understanding of what it means to be "free in God."

Dr. Youssef Iskander was a young, rich, pharmacist. At an early age, he realized the meaning of freedom, from the unique perspective of saints and sages. Youssef was wealthy, but he discovered that wealth had the power of enslaving man [2]. Our perception of freedom increases as we repudiate wealth. In a rare moment of courage and challenge to wealth's enslavement, Youssef decided to get rid of it completely: thereupon he sold all his possessions and distributed the proceeds to the poor - only retaining the transportation fare that would take him to the poorest monastery in Egypt. He divested himself of everything and left, seeking the soul's freedom in God. That was Youssef's understanding of monasticism, where his freedom in God shaped his entire future life. No one can possibly give up wealth in this way, without assigning freedom, a priori, the full and highest position in his/her life, through a constant vision of truth in Christ.

His craving for freedom motivated him to become a monk. He wrote about this in his autobiography saying: "I entreated God to facilitate my demise from this world...in order to live my utmost freedom in God.."1 

He described his exit into monasticism saying: "It was literally an exit. I was like a bird hurtling joyfully in the heavens, unfettered by gravity - because as the bird spread its wings, it was borne by another force. As it observed from high above, all things seemed exceedingly small - compared to the span of its wings. As it contemplated its wing span, its eyes sparkled with the realization that it has become free, and the entire world was fleeing its gaze." 2

His understanding of freedom in God is synonymous with truth and love. The three integral dimensions of "truth, freedom and love" are God's image in us, in whose fold our existence is formed, establishing our spiritual essence, through our sonship in the Father's kingdom. In this regard, Fr. Matta says: "This was the most delicate, and most significant, stage of my life; the most fertile, and most profound, perception of God, truth, freedom and love, started in-dwelling my heart as a reaction to my supplications and tears...." ¹

Whoever seeks freedom will inevitably be confronted with racism and fanaticism. In this respect, our Lord Christ said: "It is enough for a disciple that he be like his teacher, and a servant like his master." (Matthew 10:25) The day Youssef went to the monastery, he decided to deny himself, carry his cross and follow his Master. He followed Him down a barren, narrow, path, towards freedom, that would enable him to offer love and good to all - including enemies. Just as Christ's struggle with racism and fanaticism led Him to the cross, Fr. Matta met with confrontations, abuse and defamations, none of which he had instigated.

In his autobiography, Fr. Matta explains his rejection of fanaticism, during his meeting with the Sunday School servants [3]. The latter eventually became leaders, directing ecclesiastic thought during the second half of the twentieth century. Despite decisive disagreements with them, he never clashed with anyone. One feature characterizing freedom and civilized thinking was his acceptance of opposing views; rather than wasting time objecting to frozen ideas, he offered his unbridled views with ease and clarity, to all takers, and to whoever valued freedom in Christ Jesus - Who never forced anyone to follow Him, rather, He said, "Whoever desires to come after Me,...." (Mark 8:34) Following Christ is not an obligation; rather, it is a calling to the freedom which eludes those shackled by fanaticism. Fr. Matta perceived this freedom and, accordingly, followed his Master carrying the cross.

This man's history bears images of violent struggles that were imposed on him; he faced them all by accepting the cross, with all meekness, wisdom and strength of spirit - nothing swayed him from his goal. The man's genius was his principal problem; but it also made him so popular, that all who met him loved him, and appreciated his talents and colossal capabilities. He excelled in several domains and became loved by all. Everyone who met him testified in his favour; this included Christians, Muslims and foreigners of all cultures, religions and nationalities, as well as Christian and Muslim workers at the monastery. He also earned the admiration of Catholic, Protestant and Orthodox scholars and theologians. He represented the free, open, and impartial thinking. This openness, though, did not affect his untainted theological views, which remained steadfastly anchored in the Gospel's truth.

The popularity he acquired through people's love for him drove him twice to the top of the list of nominees for the papacy; he neither sought nor desired this. For this reason, those having personal ambitions and greed united against him. They knew that his removal was necessary for them to aspire to high positions in the Church. His opponents therefore joined forces to fight the humble man who would not defend himself! His genius brought upon him all sorts of hardships and struggles - which he faced with the Gospel's word of truth. In this way, he offered practical witnessing to the power of the word of God, while offering history a live testimony to mankind's ability to live through the word of God - through the power and meekness of Christ. Hardships were thus reduced to relief, resistance became witnessing for the truth, and struggles turned to triumph and testimony for the word of God! The oppressive fight which prevented him from attaining the papacy, facilitated his abundant production, which added his name to the immortal list of those forming mankind's heritage.

Internal freedom is the image of God in man, through which man becomes an ingenious creator; it is the source of all intellectual and spiritual innovation. Each creative work starts, and is nurtured, through spiritual freedom. Whoever enjoys freedom is unable to contain the creative energy emanating from him, realizing his human existence in God.

This is the freedom through which Fr. Matta's spiritual intellect enriched the Arabic language section of the Coptic library, after it had languished in sterile, antiquated, ideas, intermingled with incompatible imported views. In addition to countless articles and recorded sermons, Fr. Matta published more than 180 books; these not only resulted in a complete renewal of Coptic ecclesiastic thought, but also opened up the Coptic Church's windows, allowing the currents of reform to sweep through its branches. Those writings, devoid of fanaticism, were embraced by Protestants, Catholics and Orthodox alike - even Muslims liked them. His logic spread throughout the four corners of the world and his writings were translated into more than fifteen languages [4]. Fr. Matta's writings demonstrate his love for the Holy Bible, and his perfect understanding of the mystery of Christ. His writings concerning the Holy Bible alone represent a complete spiritual, intellectual, scientific and literary encyclopædia.

Fr. Matta's "Interpretation of the Gospel according to Saint John" was the object of admiration by so many, that it attracted three of Egypt's Muslim Arabic literary scholars: Drs. Nasr Hamed Abu-Zeid, Gaber 'Assfour and Hoda Wassfy. Upon reading his book, they sought a meeting with him to probe his outstanding intellect further.

After their meeting, they recorded the following impression:

"It is incumbent on us to testify that this man is an orator of the first degree. Not only is he an excellent attentive listener, but he is also an eloquent, humble and quiet speaker. His meekness is that of scholars, and he has the confidence of those who have attained the highest levels of credence. He listened to us, and interacted with us, aspiring to bring us into his world, and to elevate our spirits to the peak of his convictions. Our quest to engage this man in a debate stemmed from a deep respect for his person, and from our appreciation of the significance of his intellectual achievements, which he crowned with his interpretation, in two large volumes, of Saint John's Gospel. Our return, following the debate, was that of those who triumphantly reaped a harvest of which we had never dreamt. The man's stature in person, in achievements, and in humility, far exceeds all our imaginations." [5]

The writings of Fr. Matta were also characterized by their inclusivity. As much as they were rich in spiritual and intellectual content, they also included the latest scientific ideas and discoveries. While his evangelic writings present deep theological thoughts, they also includes patristic spiritual teachings, as well as views of contemporary scholars - all in a splendid spiritual mold.

He consulted thousands of references, which leads us to wonder how, during his limited lifespan, he managed to study and analyze such a huge number of books. In turn, this capability aided in his production of the large number of books, previously mentioned. His mastery of the ancient Greek and Hebrew languages and etymology facilitated his transfer, to the Arabic language, of the original thought and intent of the Holy Bible. His full absorption of the history and circumstances surrounding the text, enabled him to synthesize the biblical facts, and accentuate them vividly to the reader. This provided our generation the opportunity of reading the Holy Bible, as though we were reading it in its original languages.

Fr. Matta's writings are neither a simple resultant of his readings, nor an accumulation of information and scientific data for enriching the mind; rather, his mystic writings flow more from his free spirit than his intellect. They comprise his personal experience of the mysteries of the Spirit, from Whose spring he drank, and which burst with richly flowing rivers of living water. When he read, he was motivated solely by his spirit's thirst for knowing Christ; he found Him in all that is truth. Not everyone who reads what he read, can write what he wrote; that was simply an overflow of the spirit's freedom, inspired by Divine wisdom.

Also his writings are characterized by being programmatic; each page of his books includes proclamation of the mysteries of salvation, through Christ Jesus, offered unconditional to all. While, the message of salvation is offered to each reader personally, the mystery of the body of Christ assembles all in the "Immortal Church," His royal temple, built in Him as living stones, and present in Him before the Father, at the right hand of the Majesty on high.

Through variations of style in his writings, Fr. Matta managed to cover the study of both Testaments of the Holy Bible, interpretation and meditation. Having completed all his studies, he found himself still thirsting for the richness of the word. Drinking from the springs of the word of life expands the soul. Consequently, Fr. Matta started meditating on selected biblical verses; from this avalanche he left us a book in four volumes entitled "With Christ..." He continued to record his meditations until his last breath. He yielded his blessed soul on 8^th June, 2016.

Salutations to the man of liberty, on the tenth anniversary of his departure from our world to the heavenly glories.

Remember us, dear father, before Christ.

Fouad Naguib Youssef

---

[1] Fr. Matta El-Meskeen's autobiography, page 13.

[2] Ibid page. 16 .

[3] Ibid page 7.

[4] These include English, French, Italian, German, Russian, Greek, Spanish and others......

[5] the magazine "Al-Balagha Al-Muquarna" (comparative eloquence), issue #12. This article was also published in "Akhbar El-Youm" newspaper, issue #676, 25^th June, 2006

THE LECTURE RECORDING

FREEDOM IN GOD

الحرية في الله عند الأب متى المسكين

Monastery of Bose

International Conference on Spirituality

In the Commemoration of the Tenth Anniversary of the Departure of

FATHER MATTA EL MASKIN

A Contemporary Desert Father

May 21 - 22, 2016

الحرية في الله عند الأب متى المسكين

من أقوال الأب متى المسكين

"ولكن ازداد حنيني جدا للحريةِ في الله التي سبق وأن حاولتُ أن أجدَها في العلمِ والسياسةِ والدين‏. وأِنيَ لي أن أجدَ هذه الحريةَ في عالمٍ مستعبدٍ‏،‏ خصوصا في مصرَ التي كانت قد قيدت العلمَ بسلاسلِ التعصبِ والاضطهادِ والفكرِ الضيق،‏ وقيدت السياسةَ بأصنامِ الزعامةِ التي فرضَت نفسَها علي الشعبِ حتى اعتاد عليها، ثم عبدها عن طواعيةٍ منهزمة‏،‏ وقيدَت الدينَ حتى جعلتهُ تحت الوصايةِ‏،‏ وسلسلت الإنجيلَ بسلسلةٍ ربطته في ركنِ الكنيسةِ،‏ تحِلُّه عندما تشاء وتربِطُه عندما تشاء،‏ وتُلبِسُه الثوبَ الذي تريد‏:‏ ثوباً أرثوذكسياً أو كاثوليكياً أو بروتستانتياً‏.‏"[1]

تعرفت على أبينا متى المسكين في يوليو عام 1953 عندما دعاني الأستاذ نظير جيد (قداسة البابا الراحل شنودة الثالث) لمصاحبته عند زيارته لدير السريان بوادي النطرون، حيث اعتاد لقاء مُعلِّمه الذي كان يُعدُّه للرهبنة. هذا اللقاء الأول مع أبينا متى ترك في نفسي آثارا غائرة وجهت تفكيري ورؤيتي للأمور، عندما كنت في مقتبل حياتي الجامعية. إن أكثر ما تأثرت به في ذلك الوقت هو فهمُه العميق لمعنى الحرية في الله.

دكتور يوسف اسكندر صيدلي شاب ثَري، أدرك في سنٍ مبكرةٍ مفهومَ الحريةِ بصورةٍ فريدةٍ كما يدركها الحكماءُ والقديسون. كان يوسف يملِكُ المال بوَفرَةٍ لكنه اكتشف أن في المالِ قوِّةٌ تستعبد الإنسان،[2] فكلما تخلى عنه أدرك الحريةَ. وفي لحظة شجاعةٍ نادرةِ وتحدى لعبودية المال قررَ يوسُف أن يتخلص منه تماما، فباع كل ما يملِك ووزعهُ على الفقراء واحتفظ لنفسه بأجرة المواصلات ليصل لأفقرِ الأديرةِ في مصر. لقد غادر متجرداً من كل شيء ليبحث عن حرية النفس في الله. هكذا فَهَم يوسف الرهبنة حيث شكلت الحريةُ في الله كل حياتهِ المستقبلية. لا يمكن لإنسانٍ التخلي عن المالِ بهذه الصورةُ إلا إذا وضع للحرية القيمة العليا والكلية لحياتِه من خلال رؤيةٍ ثابتة للحق في المسيح.

فكان دافعُهُ للرهبنة هو الحنينَ للحرية وكتب عن ذلك في السيرة الذاتية يقول،

[طلبت من الله أن يُسهل خروجي من العالم ... لأعيش منتهى حريتي في الله] 1

ويصفُ خروجَهُ للرهبنة فيقول،

[كان خروجا بمعنى الكلمة، كنت كطائرٍ ينطلقُ في الأجواء العليا بفرحٍ لا تعيقُه الجاذبية الأرضية لأنه قد فرد جِنَاحيه لتحملُه قوةٌ أخرى، ومن فوق كان ينظرُ إلى كل شيءٍ فيراه صغيرا جدا أصغرَ من جناحيه الطويلتين حين يلمحهُما بعينيه فيمتلئُ زهواً بأنه قد صار حرا والدنيا كلُها تفرُ من تحت بصرِه]. 2

ويقترنُ مفهومُ الحريةِ في الله عنده بالحق والحب. إن تلك الأبعاد الثلاثة الكلية، "الحق والحرية والحب" هي صورةُ الله فينا التي يتشكلُ في رحابِها وجودُنا لنقِيمَ كيانَنا الروحي من خلال بنوتِنا في ملكوت الآب. وفي هذا يقول أبونا:

[كانت أدقُ وأخطر مرحلةٍ في حياتي، وأخصبُ وأعمقُ إدراكٍ لله والحقِ والحريةِ والحبِ قد بدأ يسكنُ قلبي كرد فعلٍ لتوسلي ودموعي...] 1

من يسعى للحرية لا بد أن يصطدم بالعنصريةِ والتعصب. وكما قال الربُ يسوع، "يكفي التلميذُ أن يكونَ كمعلِّمِه والعبدُ كسيِدِه، إن كانوا قد لقبوا ربَ البيتِ بعلزبولَ فكم بالحري أهلُ بيته" (مت 5:10). قرر يوسُف يوم أن ذهب إلى الديرِ أن يُنكرَ نفسَهُ ويَحملَ صليبَهُ خلف سيدِه. فتبِعَه في طريقٍ وعرٍ ضيقٍ نحو الحرية ليقدمَ الحبَ والخيرَ للجميعِ حتى الأعداء. وكما صارعَ السيدُ المسيح العنصريةَ والتعصبَ حتى بلغا به إلى الصليب، هكذا تعرضَ الأبُ متَّى المسكين للمصادماتِ والتجريحِ والتشهيرِ، رغم أنه لم يسعَ أبدا للصدام.

يشرح أبونا في السيرة الذاتية رفضَهُ للتعصبِ في لقاءٍ له مع الخدامِ في مدارس الأحد،[3] الذين صاروا فيما بعد من القياداتِ التي وجهت الفكرَ الكنسي في النصف الأخير من القرن العشرين. وبالرغم من اختلافِه معهم بشكلٍ قاطعٍ، لم يصطدمْ بأحدٍ. فقَبُولَه للفكرِ المخالفِ هو من سماتِ التحضر والحريةِ. فبدلا من أن يُضيِّعَ وقتَه في الاعتراض على فكرٍ متجمدٍ، قدم فكرَه الحرَ بيسرٍ ووضوحٍ لمن يريد ولكل من يُقدِّرُ قيمةَ الحريةِ في المسيحِ يسوع، الذي لم يُرغمْ أحدا على تبعيَتِه بل يقول، "من أراد أن يأتيَ ورائي..." (مر 34:8). فتبعيةُ المسيحِ ليست فيها إجبارٌ لأنها دعوةُ للحرية لا يدركها المقيدون بالتعصبِ. ولقد أدرك الأبُ متَّى المسكين تلك الحريةِ فتبَعَ سيدَهُ حاملا الصليب.

إن تاريخَ الرجلِ يحملُ صوراّ من الصراعاتِ العنيفة التي فُرِضَت عليه فواجهها بقَبولِ الصليبِ بكل الوداعةِ والحكمةِ وقوةِ الروح، حتى لا تُعوِّقَه عن الهدفِ. مشكلة الرجلِ الرئيسية تتركزُ في عبقريته التي أضفت عليه شعبيةً طاغيةً، فكلُ من تقابل معه أحبَه، وأحسَ بمواهبِه وإمكاناتِه الجبارة. لقد كان متفوقا في مجالاتٍ متعددةٍ، وصار محبوبا من الجميع. وشهد له كلُ من قابلَهُ من مسيحيين ومسلمين وأجانبَ من كل الجنسيات من كل ثقافةٍ ودين. بل وشهد له حتى العمالِ الصغارِ العاملين بالدير مسلمين ومسيحيين. شهد له الكاثوليك والبروتستانت والأرثوذكس بكل علماءِهم ولاهوتييهم. فكان يمثلُ الفكرَ الحرَ المنفتحَ بلا تعصبٍ أو انغلاق. وبقدر هذا الانفتاح ففكرُه اللاهوتي الذي لا تشوبُه شائبةً كان ثابتاً في الحق الإنجيلي.

إن محبة الناس له أكسبته شعبيةً دفعتهُ ليكون على رأس المرشحين للكرسي البابوي مرتين، دون جهدٍ أو إرادةٍ منه. ولهذا تكاتف أصحاب المطامعِ والمصالحِ الشخصية لمحاربته. فكانوا يدركون أنه بدون استبعادِه لن يكون لهم مكاناً في المناصب الكنسية. لذلك تحالف المختلفونَ واتفق المختصمون على محاربة الرجلِ الوديع الذي لا يدافعُ عن نفسِه! إن عبقرية الرجلِ جرَّت عليه كل أنواعِ الحروبِ والمتاعبِ فواجهها بكلمةِ حقِ الإنجيلِ. بذلك شهد لقوة كلمة الله المطبَّقةِ بشكلٍ عملي. فقدم شهادتاً حيةً أمام التاريخ لقدرة الإنسانِ علي الحياةِ بكلمة الله بقوةِ ووداعةِ المسيح. بذلك تحولت المصاعبُ إلى يسر والمقاومةُ إلى شهادة حقٍ والحروب إلى نَصرةٍ وشهادةٍ لكلمة الله! الحربُ الظالمة التي منعت من بلوغِه لكرسي البطريرك، هي التي وفرت له الفرصةَ ليقدمَ إنتاجَه الغزير، الذي أضاف اسمهُ للخالدين من صانعي التراثِ الإنساني.

الحريةُ الداخلية هي صورةُ الله في الإنسان بها يصير خلَّاقاً مُبدِعاً. فهي المصدرُ لكلِ إبداعٍ فكريِ وروحي. إن كلَ عملٍ خلَّاقٍ يبدأ وينمو في حريةِ الروح. ومن له الحريةُ لا يملِكْ إلا أن تصدرَ عنه طاقةُ إبداعيةُ يحققُ بها وجودَه الإنسانيَ في الله.

بتلك الحريةِ صدر عن أبينا متَّى المسكين فكرا روحيا أثرى المكتبةَ القبطيةَ العربية، بعد أن كادت تنضُبَ على فكرٍ عتيقٍ منغلق، مع خلطٍ غير منسجمٍ من أفكارٍ مستوردة. كتاباتُ أبينا متى التي بلغت لأكثرَ من 180 كتاباً مع مقالاتٍ بلا حصر، غير عظاتٍه المُسجَّلة، أحدثت تجديداً شاملاً للفكرِ الكنسيِ القبطِي، وفتحت المنافذَ المغلَّقة بالكنيسة القبطية لرياحِ التجديدِ فاندفعت كهبوبِ ريحٍ عاصفةٍ تفتحُ شعابَها المختنقة. وأبرقُ عصفُها بضياءِ الحرية الذي أنتشرَ في سماءِ المسيحية لكل المسكونة. إن تلك الكتاباتِ الخاليةَ من التعصبِ أحبها الكلُ من بروتستانت وكاثوليك وأرثوذكس بل والكثير من المسلمين، كلُ من له الفكرُ الحرُ المنفتحُ. وخرج منطِقُه لكل الأرضِ بكلِ اللغاتِ فتُرجمت كتاباتُه للغاتٍ عدةٍ[4] حتى بلغت ترجماتُ كتبِه لأكثرَ من خمسٍ عشرةِ لغة. إن كتاباتِ أبينا متَّى المسكين تُظهِرُ حُبَهُ للكتابِ المقدس ودرايتَهُ الواسعةَ بسر المسيح. إن ما كَتَبه عن الكتابِ المقدسِ وحدَهُ يشكِّلُ موسوعتاً روحيتاً  فكريتاً علميتاً أدبيتاً متكاملتاً.

"فشرحُ إنجيلِ القديسِ يوحنا" كان مثاراً لإعجابِ كثيرين، حتى أنه اجتذب ثلاثةً من كبارِ الكتاب المسلمين المتربعينَ على عرشِ الأدبِ العربي في مصرَ، هم المرحوم الدكتور نصر حامد أبو زيد والدكتور جابر عصفور والدكتورة هدي وصفي. فعند قراءتهم للكتابِ طلبوا اللقاء معه حتى يستزيدوا من فكرِه المتألق. وبعد اللقاءِ سجلوا انطباعَهم فقالوا: 

[ومن حقِ الرجلِ علينا أن نشهدَ لهُ بأنه محاورٌ من الطرازِ الأول، يجيدُ الاستماعَ والإنصاتَ بالقدرِ الذي يجيدُ به التعبيرَ عن نفسهِ بهدوءٍ وثقةٍ وتواضعٍ في الوقتِ نفسِه. إنه تواضعُ العلماءِ وثقةُ الواصلينَ وهدوءُ أهلِ اليقينِ. واستمع إلينا وتفاعلَ معنا طامحاً أن يصلَ بنا إلي عالَمِه، ويرتفع بأرواحنا إلي ذري يقينِه. لقد كان سعيُنا للحوار مع الرجلِ نابعا من احترامٍ عميقٍ لشخصِه ومن إدراكٍ لأهميةِ إنجازاتِه الفكريةِ التي توَّجَها بشرحِه لإنجيلِ يوحنا في مجلدين كبيرين. وكانت عودتُنا بعد الحوارِ عودةَ الظافرينَ بحصادٍ لم نكن نحلُم به، فقامةُ الرجلِ شخصا وإنجازا وتواضعا أعلي من كل تصوُراتِنا].[5]

تتميز كتاباتُ أبينا بالموسوعية، فبقدرِ ما فيها من الزَخَمِ الروحي والغنى الفكري فهي تحوي أيضا أحدثَ الكشوفِ والآراءِ العلمية. كتاباتُه الإنجيلية تعرضُ فكرا لاهوتيا عميقا، وبقدر ما تحملُ من تعاليمِ الآباء، بقدر ما تحوي الكثيرَ من آراءِ العلماءِ المُحدِثين. كل هذا يقدمُه في قالبٍ روحيٍ أدبيٍ بديع.  

لقد رجع أبونا لآلاف المراجعِ، وفي ذلك مدعاةٍ للتعجب كيف أمكن له في زمنِ عمره المحدود دراسةَ وتحليلَ كلَ هذا الكمَ الهائلَ من الكتبِ، حتى أثمرت بذلك الإنتاجِ الضخم. ولتَمَكُنِه من اللغات والمعاني الدقيقة للكلماتِ اليونانية والعبرية القديمة استطاعَ أن ينقلَ فكر الكتابِ المقدس باللغة العربيةِ بالمعنى الذي قصدَهُ الكاتبُ. ولاستيعابه الكاملِ للتاريخِ ولظروفِ كتابةِ النص، جسِّدت كتاباتُه الحقائقَ الكتابية، وأبرزَتها حيةً للقارئ، وبذلك أتاحَ لجيلِنا فرصةَ  قراءَة الكتابِ المقدس كأنه يقرأه بلغاتِه الأصلية.

إن كتاباتِه ليست مجردَ مُحصِّلَة لما قرأ من كتبٍ، ولا هي مجردُ معلوماتٍ أو كتاباتٍ علمية تُثري الفكرَ فقط، بل كتاباتُه تتدفقُ من روحِه الحرةِ قبل فكرِه. وتحوي اختبارَه الشخصيَ لأسرارِ الروحِ الذي اغترفَ من ينابيعِه فتفجرت بأنهارِ ماءٍ حي فاضت بغنى. لم يكن دافعُه من القراءةِ إلا ليشبعَ روحَهُ العطشى لمعرفة المسيح، حيث وجدَ هذه المعرفةَ في كلِ ما هو حقٌ. فليس أيٌ من يقرأ ما قرأه أبونا يستطيعُ أن يكتبَ ما كتبَه، فكان ذلك فيضا من حريةِ الروحِ الموشاةِ بالحكمةِ الإلهية.

وتتسم كتاباتُه بالمنهجية، فلا تخلو صفحتاً واحدةً من كتُبِه إلا وفيها استعلانٌ لأسرار الخلاص بالمسيحِ يسوعَ مُقدَّمةٌ للجميع. وبينما هو يقدمُ رسالةَ الخلاصِ لكلِ واحدٍ بصفةٍ شخصية، فسرُ جسدِ المسيح يجمعُ الكلَ في "الكنيسةِ الخالدة"، هيكلِه الملوكي، مبنيين فيه كحجارة حية، وحاضرين فيه أمام الآبِ عن يمينِ العظمة في الأعالي.

 

ومن خلالِ تنويعِ أساليبَ الكتابةِ استطاعَ أبونا متَّى أن يُغطيَ الكتابَ المقدس بعهديه، دراسةً وتفسيرا وتأملاً. وبعد أن أكملَ كلَ دراساتِه وجدَ نفسَه ما زالت عطشى لغنى الكلمة. فكلُ من شربَ من ينابيعِ كلمةِ الحياة تتسعُ نفسهُ أكثرَ. فبدأ أبونا يتأملُ في آياتٍ يختارُها من الكتابِ، ومن هذا الفيضِ تركَ لنا كتاباً في أربعةِ أجزاءٍ هو كتابُ "مع المسيح"... وظل يكتُب تأملاتِه لآخر لحظةٍ من حياتِه حتى فاضت روحُه المباركةُ في الثامن من يونيو عام 2006.

تحيةً لرجلِ الحريةِ، رجل الوحدة المسيحية، في الذكرى العاشرةِ لانتقالِه من عالَمِنا إلى الأمجادِ السماوية.

أُذكرنا يا أبي وأذكر وحدة الكنيسة أمامَ المسيح ؛

م. فؤاد نجيب يوسف

لسماع المحاضرة - اضغط علي هذا اللينك

مفهوم الحرية عند الأب متى المسكين

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[1]   السيرة الذاتية لحياة الأب متى المسكين ص 13

[2] المرجع السابق ص 16

[3]  المرجع السابق ص  7

[4] منها الإنجليزية والفرنسية والإيطالية والألمانية والروسية واليونانية والإسبانية والهولندية والبولندية والسويدية.... ألخ.

[5]  عن مجلة البلاغة المقارنة 'ألف' العدد 12- المقال نشر أيضا في جريدة أخبار اليوم - بتاريخ 25 يونيو 2006  العدد  676

The Perfect Law, the Law of Liberty

[The Perfect Law, the Law of Liberty [1

Fouad N. Youssef

Necessity of the law

Human corruptions necessitate the law. The law is essential for any community, to maintain its existence and development, regardless of its size. Even in very primitive tribal communes the law is vital to protect the groups from disintegration and frailty. Man’s error and corruption are the main source of human weakness and the main cause for the failure of individuals and societies, which compel the application of law to protect the community from the corruptions of the individual, and to protect the individual from the partiality and injustice of the community. This in return, would insure justice and unity of all the elements of the community.

The Limitations of the Law

Despite its necessity as described above, we should recognize that the law has its limitations. In fact, the law is incapable of finding a real solution to human errors and corruption. The facts of history demonstrate the inability of the law to resolve the problems resulting from human deficiencies. Under the law all sort of crimes can be committed, and unjustly covered and cleverly concealed behind the limitation of the statutes. Practically, the law fails to guarantee full justice, or to secure human rights. Neither the civil law under any political system nor the laws compelled by any religion, including the Mosaic Law itself, was capable of providing human security or satisfying the requirements for justice. Accordingly, under the decree of the law, man lived in continuous misery, and without hope, from generation to generation.  

The modern world tried to find scientific solutions for the limitation of the law through sociology and psychology, but no science can comprehend the real problems of sin and its deep spiritual damage in the human soul. Thus, even science proved incapable of resolving the problem of human error and corruption.

Despite constantly being reviewed and updated, the Law is unable to keep up with the rapidly evolving and increasingly more sophisticated methods of criminal deception; much like a fireman who battles one fire only to discover that two new ones have erupted.  Also, the law is not able to address more than the superficial appearance of human behavior, which is very deceiving. Man is very clever to deceive and cover up his deep evil intentions. He knows how to cover his greediness, and inequities behind a mask of good deeds and even righteousness. The law depends on clear evidences; this very superficial view cannot give enough tools to investigate the real causes of human corruption. The results accordingly are not competent or satisfying.

The Mosaic divine law was introduced to a group of chosen people, supported by the supreme divine spirituality, to develop a very special cult, who must follow the law to live a holy life. This cult was chosen under the guardianship of the Almighty God Himself to demonstrate to the whole world the superiority and greatness of the life of piety and holiness, through the righteousness of the law, presuming that holiness must overcome the problems of sin, and eliminate the corruption it produced, due to the envy of the devil. Unfortunately the results of this great historical experience differ totally from what was expected. St. Paul reported precisely the results of this great experience, which showed the weakness of the law, even under the direction of God, due to human weakness and error.

“What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, "You shall not covet." But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead. I was alive once without the law, but when the commandment came, sin revived and I died. And the commandment, which was to bring life, I found to bring death. For sin, taking occasion by the commandment, deceived me, and by it killed me” (Ro 7:7-11).

The Law fashioned an ethical level, and below this level I should be penalized. “Do and don’t” any deviation from the commandments of the law put man under judgment. The pride of the law is in its justice with no mercy. The law can’t comprehend or accept the minimum sort of mercy, because law is just. Without mercy human existence is impossible because I am a sinner. Not only me, but anyone who has the courage to confront himself with truth can see his weakness in front of the law.

“If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1Jon 1:8).

The final decision of the trial against the law is:

 “There is none righteous, no, not one; … They have all turned aside; They have together become unprofitable; There is none who does good, no, not one." (Ro 3:10, 12).

The law opened the doors of Hades for everyone who falls short of its ethical level to be dumped in. Did God create man for death? Also, the cruel decree of the law, declares the failure of God's economy in His creation of man, which contradicts the Bible, “So God created man in His own image; in the image of God He created him; Then God saw everything that He had made, and indeed it was very good.” (Gen1:27,31).

Freedom is the unique attribute which God bestowed on mankind, which portrays in him the image of God. At the same time, freedom gave man the ability to err. Through freedom, corruption infected the human world, which became the only dark stain characterized by the shame of sin and iniquity among the supreme glory of the universe. Accordingly, the divine economy became accused of being weak and unsound. Iniquity is the black hole in the body of humanity which condemned him to death. Through the law, the nonexistence existed, death was substantiated and become fact, and the corruption of sin spread violently as an uncontrollable virus which the medication of the law helps to evolve and spread.

“Has then what is good become death to me? Certainly not! But sin, that it might appear sin, was producing death in me through what is good, so that sin through the commandment might become exceedingly sinful”  (Ro 7:13).

Christ in Confrontation with Sin & The Law

“For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit”. (Ro 8:3, 4).

 “There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death” (Ro 8:1, 2) .

No condemnation!!! It is a decree of the one who has the authority and power to do so. He is the Son of Man who has the authority to forgive sin, at the same time He Himself is the Lord of the law.  “For the Son of Man is Lord even of the Sabbath” (Mat 12:8).

Under the ethical level of the law the doors of Hades had opened to receive everyone to be dumped in. Jesus Christ created another spiritual level which the gates of Hades shall not prevail against it. The Ten Commandments: eight of them say don’t do, while two say do. In both cases, disobedience of the law results in a penalty, so that death prevailed on human life. Against that, our Lord established a very exalted new level in the beatitudes, which results in a blessing to whoever reaches it. This new level was created for the church to exist beyond the reach of the doors of Hades. Through the cross, Jesus descended to Hades to deliver those who were under the condemnation of the law, and through His resurrection from death in the flesh, He abolished death according to the prophecy of Isaiah (Is 25:8). He was raised in Glory to find a place for the Church (His Body) at the right hand of God. Our Lord Jesus Christ, Who is always in the bosom of His Father, through His incarnation found for us a place among the holy Trinity, in His body.

 “that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.  And the glory which You gave Me I have given them, that they may be one just as We are one: I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me. (Jon 17:21-23).

 “and raised us up together, and made us sit together in the heavenly places in Christ Jesus,” (Eph 2:6).

Christ did not come to be a judge, but rather, an advocate to defend the cause of humanity against the law, "for the Son of Man has come to seek and to save that which was lost" (Luk 19:10).   

The Mosaic law condemned Jesus Christ to death on the cross unjustly. The Roman law, which is considered the most just, confirmed the unjust penalty against the only righteous One. Accordingly, the law was condemned because of its failure to accomplish justice for the merciful holy Son of God Christ. Through His cross, Christ condemned the law and our trespasses, to free us, sinners, from the death of sin. He who possesses the authority and power of forgiveness treated the human error through forgiveness and freed us from the condemnation of eternal death dictated by the judgment of the law.        

"And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it." (Co 2: 13-15)

Jesus did not come to replace the mosaic legislation, which had produced death in me through the condemnation of my sin, rather, He came to unite Himself with me in His flesh to reveal His righteousness in my life, "Yet in all these things we are more than conquerors through Him who loved us" (Ro 8: 37).

Therefore, the Gospels do not include law but love, with no condemnation but salvation and with no penalty but grace. No part of the New Testament books has any literary genre belong to the legislative form including the four Gospels.

The Church's Essential Need for Law as a Community

We have a vital question; Can the church exist or survive without law?  The law is a communal necessity for any assembly on earth. The Church is the heavenly mystical body of Christ, but at the same time, while it is still on earth, it exists and struggles as a communal being. The Church as a community exists in several congregations and cultures, thus it still is in need of legislation and organization. Christ did not impose a new law in the Gospels, but He gives the criteria and the authority for His disciples to establish a law for the economy of the Church during its temporary interim being on earth. These Criteria focus on the human importance regardless of sin. Jesus Christ Himself came for the sinner, to serve our salvation; His servants in the Church must follow His footsteps. The Church’s law must be different, holy and very special. All of its statutes must be derived from the perfect royal law, the law of liberty. It is not based on a rigid infallible dogma, but it must be very flexible to fit the changeable modes of life, and to treat all human weakness for the purpose of salvation to accept all sinners. The law is made to serve, not to enslave man, "The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath." (Mark 2:27-28).

Christ’s Criteria for the Church Laws

  Jesus Christ established criteria to control and organize His Church, on the basis of, each individual in the Church is a precious chosen stone to build the New Jerusalem, the city of God. He appointed servants to take care of each one individually, as a prince/princess in the kingdom of the heavenly Father. Accordingly, the servants are merely just servants, with no master or lord who may exercises personal authority or superiority over the ecclesiastic community, or establish a personal dominion over the church. Jesus Christ is the only head, only father, only teacher and only High Priest.

 I will discuss briefly six components of the criteria:

1- Our Lord admonitions from the elements causing frailty and disintegration of the church:

·   Who is Greater? (Mat. 18:1-4). This question which the disciples asked to the Lord represents the main cause for all the divisions that occurred in the church history.

·   You cannot serve God and mammon. (Mat. 6:27 & see Heb: 13:5)

·   Beware of hypocrisy which is the leaven of the Pharisees. (Mat.16: 10-12 & Luk 12:1) .

2- The importance of each individual and his salvation in the Ecclesiastic community

·   The Importance of the lost little ones (Mat 18:10-14) .

·   The danger of the offenses and from whom the offenses come (Mark 9:42-48 & Luke 17:1, 2).

·   The unlimited forgiveness and acceptance of the sinners (Mat 18:21-22).

3- The law is made to serve man not to enslave him, “And He said to them, "The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath." (Mark 2:27-28).

 4- Jesus Christ is the only head of the Church and all the administrators are servants.

"You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave-- just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." (Mat 20:25-28).

5- The authority of the shepherds:

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. "Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them." (Mat 18:18-20).

We notice that:

• a- This very powerful authority is above the law and supersedes it, which gives his disciples the power and freedom to offer the best possible services to the Church, in favors of the sinners, and to serve them on case by case basis, for the salvation of the world. Each individual in the church is important and each case is a special case and it needs specific care for the optimum result. This is what is called in ecclesiology “economy oikonomia~”. Hence, Christ's intent was not for that authority to be abused, but for the accomplishment of a superior shepherding service.
• b- The purpose of the church dispensation is to offer help and mercy to every member of the congregation in accordance with their individual needs. Christ, being all-just and merciful did not lay down rigid laws to be imposed in all cases. Instead, He gave authority to those whom He chose, having special attributes suitable for shepherding His flock. Those to whom this authority was granted should make judgments and take decisions tailored to the merits of each individual case as needed, considering its uniqueness and specifics.
• c- Any decision attributed to serving the church must be taken by two or three persons gathered together in the name of Christ; Christ will be in their midst, and the Father will do whatever they ask. Accordingly, whatever they bind on earth will be bound in heaven, and whatever they loose on earth will be loosed in heaven. Actually this decision is made by Christ who is in the midst. No single person, on his own, has the right to make a decision for the Church solely. The fathers called this the body of witnesses.  
• d- The intent of the authority granted to the shepherds of the church was not to enable them to exercise it from a personal viewpoint; rather, it was meant as a basis for administering and managing church affairs, ultimately for the salvation of humanity. So Christ gave these administrating shepherds authority, not for their personal sake to do whatever they wish, but to carry out a better service, by being free to discern and make decisions according to the specifics of each case, considering that God’s will is salvation.
• e- Offenses, "For offenses must come, Woe to the world because of offenses! but woe to that man by whom the offense comes! "Whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea” (Mat 18:6-7).

6- The Good Shepherd and the thief, "Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. But he who enters by the door is the shepherd of the sheep” (Jon. 10:1-2).

Therefore, many Christian legislative manuscripts appeared after Christ. They are considered part of the church’s tradition. Also on these bases the holy ecumenical and local counsels assembled to discuss and resolve the church problems and to establish a new rules.

It is of the utmost importance to note that the key here is adherence to the criteria set by Jesus Christ our Lord in organizing church laws. Once there is deviation from these criteria, as happened numerous times, since the 5th Century when the Church leaders started to ask who is greater, that do not help the stability of the church, but rather, it causes more disintegration, more divisions. The world despises the church with shaken and uncertain belief, that not adhering the Christ spiritual measurements. Our hope is in the leadership of the Holy Spirit, the Spirit of Truth, the Comforter and the advocate of God's people.

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[1] This article was given as a Lecture at the Orthodox Christian Conference, titled, “How does the Church Voice Authority? Scripture, Law & Bishop,” at The University of Toronto, Trinity College, on Saturday, October 6, 2012,