ربعاء الموافق 2015/12/9 : فِي الْمَوْضِعِ الْمُرْتَفِعِ الْمُقَدَّسِ أَسْكُنُ، وَمَعَ الْمُنْسَحِقِ وَالْمُتَوَاضِعِ الرُّوحِ، لأُحْيِيَ رُوحَ الْمُتَوَاضِعِينَ، وَلأُحْيِيَ قَلْبَ الْمُنْسَحِقِينَ. سفر إشعياء15:57 +++رغم ان الله هو الوحيد اللي يحق له ان لا يتضع لكنه بطبيعته وديع و متواضع القلب علشان كده يسكن فقط في القلب المتضع و يجد فيه راحته و مذوده حين ياتي و بيت عنيا له حين يتألم و من هداياه لبك لو متضع حقيقي هي هديه انه يحييك ...مش الحياه البائده لكن الابديه ....و لا يقتني القلب هذا الاتضتع و الانسحاق الا بالصلاه المستمره ...لا يمكن قلبك يكون بيكلم ربنا طول اليوم في صلوات سهميه و يظل متكبرا...شعورك بانك بتكلم خالقك يسحق قلبك و بالوقت تبقي دي طبيع القلب العاديه....انت اللي بتختار مصيرك ....اذاعه اقباط العالم`

استشهاد البابا بطرس خاتم الشهداء 17 في مثل هذا اليوم استشهد القديس بطرس بابا الإسكندرية السابع عشر وخاتم الشهداء ، وكان أبوه كبير قسوس الإسكندرية ، اسمه ثاؤدسيوس ، واسم أمه صوفية ، وكانا خائفين من الله كثيرا ولم يرزقا ولدا . فلما كان الخامس من شهر أبيب وهو عيد القديسين بطرس وبولس ، ذهبت أمه إلى الكنيسة ، فرأت النساء وهن حاملات أولادهن ، فحزنت جدا وبكت ، وسالت السيد المسيح بدموع إن يرزقها ولدار، وفي تلك الليلة ظهر لها بطرس وبولس واعلماها إن الرب قد قبل صلاتها ، وسوف يعطيها ولدا تسميه بطرس ، وأمرها إن تمضي إلى البطريرك ليباركها ، فلما استيقظت عرفت زوجها بما رأت ففرح بذلك ثم مضت إلى الاب البطريرك وعرفته بالرؤيا وطلبت منه إن يصلي من اجلها فصلي وباركها ، وبعد قليل رزقت هذا القديس بطرس ، وفي كمال سبع سنين سلموه للبابا ثاؤنا مثل صموئيل النبي ، فصار له كابن خاص وألحقه بالمدرسة اللاهوتية ، فتعلم وبرع في الوعظ والإرشاد ، ثم كرسه اغنسطسا فشماسا ، وبعد قليل قسا وصار يحمل عنه كثيرا من شئون الكنيسة ، وتنيح البابا ثاؤنا بعد إن أوصى إن يكون الاب بطرس خلفا له ، فلما جلس علي الكرسي المرقسي ، استضاءت الكنيسة بتعاليمه ، وكان في انطاكيا رئيس كبير قد وافق الملك دقلديانوس علي الرجوع إلى الوثنية وكان له ولدان ، فلم تتمكن أمهما من عمادهما هناك ، فاتت بهما إلى الإسكندرية ، وقد حدث وهي في طريقها إن هاج البحر هياجا عظيما ، فخافت إن يموت الولدان غرقا من غير عماد ، فغطستهما في ماء البحر وهي تقول "باسم الاب والابن والروح القدس" ، ثم جرحت ثديها ورسمت بدمها علامة الصليب المجيد علي جبهتي ولديها ، عندئذ هدأ البحر ووصلت إلى الإسكندرية سالمة بولديها ، وفي ذات يوم قدمتهما مع الأطفال المتقدمين للمعمودية ، فكان كلما هم الاب البطريرك بتعميدهما ، يتجمد الماء كالحجر، وحدث هكذا ثلاث مرات ، فلما سألها عن أمرها عرفته بما جري في البحر ، فتعجب ومجد الله قائلا "هكذا قالت الكنيسة ، انها معمودية واحدة" . وفي أيام هذا البابا ظهر اريوس المخالف ، فنصحه القديس بطرس كثيرا إن يعدل عن رأيه الفاسد فلم يقبل ، فحرمه ومنعه من شركة الكنيسة ، واتصل بالملك مكسيميانوس الوثني ، إن بطرس بطريرك الإسكندرية يحرض الشعب علي ألا يعبدوا الإلهة ، فحنق جدا وامتلأ غيظا ، وأوفد رسلا أمرهم بقطع رأسه ، فلما وصلوا إلى الإسكندرية فتكوا بالشعب ، ودمروا اغلب البلاد المصرية ، ونهبوا الأموال ، وسلبوا النساء والأطفال ، وقتلوا منهم نحو ثمانمائة وأربعين آلفا ، بعضهم بالسيف والبعض بالجوع والحبس ، ثم عادوا إلى الإسكندرية ، وقبضوا علي الاب البطريرك وأودعوه السجن ، فلما علم الشعب باعتقال راعيهم تجمهروا أمام باب السجن ، يريدون إنقاذه بالقوة ، فخشي القائد المكلف بقتله إن يختل الأمن العام ، وإرجاء تنفيذ الأمر إلى الغد ، فلما رأي القديس ذلك أراد إن يسلم نفسه للموت عن شعبه ، واشتهي إن ينطلق ويصير مع المسيح بدون إن يحدث شغب أو اضطراب بسببه ، فأرسل واستحضر أبناءه وعزاهم وأوصاهم إن يثبتوا علي الإيمان المستقيم ، فما علم اريوس المجدف إن القديس بطرس سيمضي إلى الرب ويتركه تحت الحرم ، استغاث إليه بعظماء الكهنة إن يحله فلم يقبل وأعلمهم إن السيد المسيح قد ظهر له هذه الليلة في الرؤيا وعليه ثوب ممزق ، فأساله "من شق ثوبك يا سيدي ؟" فأجابه إن اريوس هو الذي شق ثوبي، لأنه فصلني من أبى فحذار إن تقبله ، وبعد ذلك استدعي القديس بطرس قائد الملك سرا وأشار عليه إن ينقب حائط السجن من الخلف في الجهة الخالية من المسيحيين ، فذهل القائد من شهامة الاب ، وفعل كما أمره وأخرجه من السجن سرا ، وأتى به إلى ظاهر المدينة إلى المكان الذي فيه قبر القديس مرقس كاروز هذه الديار ، وهناك جثا علي ركبتيه وطلب من الله قائلا "ليكن بدمي انقضاء عبادة الأوثان ، وختام سفك دماء المسيحيين ، فاتاه صوت من السماء سمعته عذراء قديسة كانت بالقرب من المكان ، يقول "امين" ، أي يكون لك كما أردت ، ولما أتم صلاته تقدم السياف وقطع رأسه المقدس وظل الجسد في مكانه حتى خرج الشعب من المدينة مسرعا إلى حيث مكان الاستشهاد لأنه لم يكن قد علم بما حدث ، فأخذوه الجسد الطاهر والبسوه ثياب الجبرية وأجلسوه علي كرسي مار مرقس الذي كان يرفض الجلوس عليه في حياته ، وكان يقول في ذلك انه كان يري قوة الرب جالسة عليه فلا يجسر هو إن يجلس ، ثم وضعوه حيث أجساد القديسين وكانت مدة جلوسه علي الكرسي احدث عشرة سنة ، صلاته تكون معنا امين . استشهاد البابا أكليمنضس بروميا في مثل هذا اليوم استشهد القديس أكليمنضس أسقف رومية ، وقد ولد هذا الاب برومية ، من والد شريف الحسب اسمه فستينوس أحد أعضاء مجلس الأعيان ، فعلمه وأدبه بالاداب اليونانية ، ولما قدم رومية القديس بطرس الرسول وسمع أكليمنضس بكرازته ، استدعاه إلى مجلسه وباحثه كثيرا ، فبين له الرسول بطلان عبادة الأوثان ، واثبت له ألوهية السيد المسيح الذي به يبشرون وباسمه تجري المعجزات ، فآمن علي يديه وتعمد منه ، ثم تبعه من ذلك اليوم ، وكان يكتب سير التلاميذ وما يقاسوه علي أيدي الملوك والولاة ، ثم بشر في مدن عديدة وآمن علي يده كثيرون ، وهو الذي سلم إليه الرسل كتب قوانينهم ، وصار بطريركا علي رومية في أواخر القرن الاول المسيحي ، فبشر فيها ورد كثيرين من أهلها إلى معرفة السيد المسيح ، وسمع عنه الملك ترايان ، فاستحضره مقبوضا عليه وأمره بالسجود للأوثان ، وإنكار السيد المسيح فلم يطعه ، وإذ خشي الملك من تعذيبه أمام أهل المدينة وأهله ، نفاه إلى إحدى المدن ، وكتب رسالة إلى واليها ليعذبه ثم يقتله ، فربط الوالي عنقه بمرساة وألقاه في البحر ، وهكذا اسلم هذا القديس روحه الطاهرة ، ونال إكليل الشهادة في السنة المائة للمسيح ، وبعد سنة من انتقاله انحسرت اللجة عن جسده ، فظهر في قاع البحر كأنه حي ، ودخل كثيرون وتباركوا منه وأرادوا نقله من مكانه ، فاحضروا تابوتا من رخام ووضعوه فيه ، ولما أرادوا إخراجه من البحر ، لم يقدروا علي تحريكه ، فعلموا انه لا يريد الانتقال من مكانه فتركوه ومضوا ، وصارت اللجة تنحصر عنه يوم عيده في كل سنة ، فيدخل الزوار إليه ويتباركون منه ، وكثر تردد المسافرين عليه ، وهم يعاينون هذا العجب ، ومن جملة ما كتب عن عجائبه “ انه في بعض السنين دخل الزوار ليتباركوا منه ، وقد نسوا عند خروجهم صبيا صغيرا خلف تابوت القديس ، وكان ذلك بتدبير من السيد المسيح ليظهر فضل محبته ، وما نالوه من الكرامة ، ولما تذكر والدا الطفل ابنهما أسرعا إلى البحر ، فوجدوا اللجة قد عادت وغطت التابوت ، فتحققا إن ولدهما قد مات في البحر وآكلته الوحوش ، فبكياه وأقاما التراحم والقداسات كالعادة ، وفي السنة التالية انحسرت اللجة ، ودخل الناس كعادتهم فدهشوا إذ وجدوا الصبي حيا ، فسألوه كيف كان مقامك ؟ وبماذا كنت تتغذى ؟ فقال إن القديس كان يطعمني ويسقيني ويحرسني من وحش البحر ، فمجدوا السيد المسيح الممجد في قديسيه . صلاته تكون معنا امين استشهاد القديسة كاترين الاسكندرانيه عام 307 ميلادية تذكار استشهاد القديسة كاترين الاسكندرانيه . صلواتها تكون معنا ولربنا المجد دائما إبديا امين تذكار الاعياد الثلاثة السيدية الكبرى

On Luke 10:22 and Matthew 11:27 § 1. This text refers not to the eternal Word but to the Incarnate. All things were delivered to Me by My Father. And none knows Who the Son is, save the Father; and Who the Father is, save the Son, and he to whomsoever the Son wills to reveal Him. And from not perceiving this they of the sect of Arius, Eusebius and his fellows, indulge impiety against the Lord. For they say, if all things were delivered (meaning by 'all' the Lordship of Creation), there was once a time when He had them not. But if He had them not, He is not of the Father, for if He were, He would on that account have had them always, and would not have required to receive them. But this point will furnish all the clearer an exposure of their folly. For the expression in question does not refer to the Lordship over Creation, nor to presiding over the works of God, but is meant to reveal in part the intention of the Incarnation (τῆς οἰκονομίας). For if when He was speaking they 'were delivered' to Him, clearly before He received them, creation was void of the Word. What then becomes of the text in Him all things consist Colossians 1:17? But if simultaneously with the origin of the Creation it was all 'delivered' to Him, such delivery were superfluous, for 'all things were made by Him' John 1:3, and it would be unnecessary for those things of which the Lord Himself was the artificer to be delivered over to Him. For in making them He was Lord of the things which were being originated. But even supposing they were 'delivered' to Him after they were originated, see the monstrosity. For if they 'were delivered,' and upon His receiving them the Father retired, then we are in peril of falling into the fabulous tales which some tell, that He gave over [His works] to the Son, and Himself departed. Or if, while the Son has them, the Father has them also, we ought to say, not 'were delivered,' but that He took Him as partner, as Paul did Silvanus. But this is even more monstrous; for God is not imperfect , nor did He summon the Son to help Him in His need; but, being Father of the Word, He makes all things by His means, and without delivering creation over to Him, by His means and in Him exercises Providence over it, so that not even a sparrow falls to the ground without the Father Matthew 10:29, nor is the grass clothed without God Matthew 6:30, but at once the Father works, and the Son works hitherto cf.John 5:17. Vain, therefore, is the opinion of the impious. For the expression is not what they think, but designates the Incarnation. §2. Sense in which, and end for which all things were delivered to the Incarnate Son. For whereas man sinned, and is fallen, and by his fall all things are in confusion: death prevailed from Adam to Moses cf.Romans 5:14, the earth was cursed, Hades was opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised cf.Psalm 49:12, while the devil was exulting against us—then God, in His loving-kindness, not willing man made in His own image to perish, said, 'Whom shall I send, and who will go?' Isaiah 6:8. But while all held their peace, the Son said, 'Here am I, send Me.' And then it was that, saying 'Go,' He 'delivered' to Him man, that the Word Himself might be made Flesh, and by taking the Flesh, restore it wholly. For to Him, as to a physician, man 'was delivered' to heal the bite of the serpent; as to life, to raise what was dead; as to light, to illumine the darkness; and, because He was Word, to renew the rational nature (τὸ λογικόν). Since then all things 'were delivered' to Him, and He is made Man, straightway all things were set right and perfected. Earth receives blessing instead of a curse, Paradise was opened to the robber, Hades cowered, the tombs were opened and the dead raised, the gates of Heaven were lifted up to await Him that 'comes from Edom?' Psalm 24:7, Isaiah 63:1. Why, the Saviour Himself expressly signifies in what sense 'all things were delivered' to Him, when He continues, as Matthew tells us: 'Come unto Me all you that labour and are heavy laden, and I will give you rest' Matthew 11:28. Yes, you 'were delivered' to Me to give rest to those who had laboured, and life to the dead. And what is written in John's Gospel harmonises with this: 'The Father loves the Son, and has given all things into His hand' John 3:35. Given, in order that, just as all things were made by Him, so in Him all things might be renewed. For they were not 'delivered' unto Him, that being poor, He might be made rich, nor did He receive all things that He might receive power which before He lacked: far be the thought: but in order that as Saviour He might rather set all things right. For it was fitting that while 'through Him' all things came into being at the beginning, 'in Him' (note the change of phrase) all things should be set right cf. John 1:3, Ephesians 1:10. For at the beginning they came into being 'through' Him; but afterwards, all having fallen, the Word has been made Flesh, and put it on, in order that 'in Him' all should be set right. Suffering Himself, He gave us rest, hungering Himself, He nourished us, and going down into Hades He brought us back thence. For example, at the time of the creation of all things, their creation consisted in a fiat, such as 'let [the earth] bring forth,' 'let there be' Genesis 1:3, 11, but at the restoration it was fitting that all things should be 'delivered' to Him, in order that He might be made man, and all things be renewed in Him. For man, being in Him, was quickened: for this was why the Word was united to man, namely, that against man the curse might no longer prevail. This is the reason why they record the request made on behalf of mankind in the seventy-first Psalm: 'Give the King Your judgment, O God?' Psalm 72:1: asking that both the judgment of death which hung over us may be delivered to the Son, and that He may then, by dying for us, abolish it for us in Himself. This was what He signified, saying Himself, in the eighty-seventh Psalm: 'Your indignation lies hard upon me' Psalm 88:7. For He bore the indignation which lay upon us, as also He says in the hundred and thirty-seventh: 'Lord, You shall do vengeance for me' Psalm 137:8. §3. By 'all things' is meant the redemptive attributes and power of Christ. Thus, then, we may understand all things to have been delivered to the Saviour, and, if it be necessary to follow up understanding by explanation, that has been delivered unto Him which He did not previously possess. For He was not man previously, but became man for the sake of saving man. And the Word was not in the beginning flesh, but has been made flesh subsequently cf.John 1:1 sqq, in which Flesh, as the Apostle says, He reconciled the enmity which was against us Colossians 1:20, 2:14, Ephesians 2:15-16 and destroyed the law of the commandments in ordinances, that He might make the two into one new man, making peace, and reconcile both in one body to the Father. That, however, which the Father has, belongs also to the Son, as also He says in John, 'All things whatsoever the Father has are Mine' John 16:15, expressions which could not be improved. For when He became that which He was not, 'all things were delivered' to Him. But when He desires to declare His unity with the Father, He teaches it without any reserve, saying: 'All things whatsoever the Father has are Mine.' And one cannot but admire the exactness of the language. For He has not said 'all things whatsoever the Father has, He has given to Me,' lest He should appear at one time not to have possessed these things; but 'are Mine.' For these things, being in the Father's power, are equally in that of the Son. But we must in turn examine what things 'the Father has.' For if Creation is meant, the Father had nothing before creation, and proves to have received something additional from Creation; but far be it to think this. For just as He exists before creation, so before creation also He has what He has, which we also believe to belong to the Son John 16:15. For if the Son is in the Father, then all things that the Father has belong to the Son. So this expression is subversive of the perversity of the heterodox in saying that 'if all things have been delivered to the Son, then the Father has ceased to have power over what is delivered, having appointed the Son in His place. For, in fact, the Father judges none, but has given all judgment to the Son?' John 5:22. But 'let the mouth of them that speak wickedness be stopped' Psalm 63:11, (for although He has given all judgment to the Son, He is not, therefore, stripped of lordship: nor, because it is said that all things are delivered by the Father to the Son, is He any the less over all), separating as they clearly do the Only-begotten from God, Who is by nature inseparable from Him, even though in their madness they separate Him by their words, not perceiving, the impious men, that the Light can never be separated from the sun, in which it resides by nature. For one must use a poor simile drawn from tangible and familiar objects to put our idea into words, since it is over bold to intrude upon the incomprehensible nature [of God]. §4. The text John 16:15 , shows clearly the essential relation of the Son to the Father. As then the light from the Sun which illumines the world could never be supposed, by men of sound mind, to do so without the Sun, since the Sun's light is united to the Sun by nature; and as, if the Light were to say: I have received from the Sun the power of illumining all things, and of giving growth and strength to them by the heat that is in me, no one will be mad enough to think that the mention of the Sun is meant to separate him from what is his nature, namely the light; so piety would have us perceive that the Divine Essence of the Word is united by nature to His own Father. For the text before us will put our problem in the clearest possible light, seeing that the Saviour said, 'All things whatsoever the Father has are Mine;' which shows that He is ever with the Father. For 'whatsoever He has' shows that the Father wields the Lordship, while 'are Mine' shows the inseparable union. It is necessary, then, that we should perceive that in the Father reside Everlastingness, Eternity, Immortality. Now these reside in Him not as adventitious attributes, but, as it were, in a well-spring they reside in Him, and in the Son. When then you wish to perceive what relates to the Son, learn what is in the Father, for this is what you must believe to be in the Son. If then the Father is a thing created or made, these qualities belong also to the Son. And if it is permissible to say of the Father 'there was once a time when He was not,' or 'made of nothing,' let these words be applied also to the Son. But if it is impious to ascribe these attributes to the Father, grant that it is impious also to ascribe them to the Son. For what belongs to the Father, belongs to the Son. For he that honours the Son, honours the Father that sent Him, and he that receives the Son, receives the Father with Him, because he that has seen the Son has seen the Father Matthew 10:40; John 14:9. As then the Father is not a creature, so neither is the Son; and as it is not possible to say of Him 'there was a time when He was not,' nor 'made of nothing,' so it is not proper to say the like of the Son either. But rather, as the Father's attributes are Everlastingness, Immortality, Eternity, and the being no creature, it follows that thus also we must think of the Son. For as it is written John 5:26, 'As the Father has life in Himself, so gave He to the Son also to have life in Himself.' But He uses the word 'gave' in order to point to the Father who gives. As, again, life is in the Father, so also is it in the Son, so as to show Him to be inseparable and everlasting. For this is why He speaks with exactness, 'whatsoever the Father has,' in order namely that by thus mentioning the Father He may avoid being thought to be the Father Himself. For He does not say 'I am the Father,' but 'whatsoever the Father has.' By. Saint Athanasius