[د/ عبد الرحمن]

من قالوا بعقيدة “شُبِّه لَهُم” قبل الإسلام:
·باسيليدس:
نظرة شاملة لعلم الباترولوجي في الستة قرون الأولى: [باسيليدس (حوالي 120 - 125م) المسيح لم يمت على الصليب بل مات عليه سمعان القيرواني.][[2]]
الصَّلِيب والصَّلْب قبل الميلاد وبعده: [الفداء يتم إذاً بمعرفة الوحي الإلهي معرفةً داخليةً. وفي الطريق إلى الجلجثة, خرج يسوع عن جسده الشبحيّ وألقى شكله على سمعان القيرينيّ الذي ساعده في حمل صليبه. وعادت كلمة الله إلى السماء, وصلب سمعان مكانها. فالغنوصيُّون البازيليديّون لا يقبلون بأن اليهود صلبوا كلمة الله المتجسِّد, ويقولون إنه شُبِّه لهم ذلك.][[3]]
Irenaeus Against Heresies- Book 1, Chap 24, Verse 4: [But the father without birth and without name, perceiving that they would be destroyed, sent his own first-begotten Nous (he it is who is called Christ) to bestow deliverance on them that believe in him, from the power of those who made the world. He appeared, then, on earth as a man, to the nations of these powers, and wrought miracles. Wherefore he did not himself suffer death, but Simon, a certain man of Cyrene, being compelled, bore the cross in his stead; so that this latter being transfigured by him, that he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself received the form of Simon, and, standing by, laughed at them. For since he was an incorporeal power, and the Nous (mind) of the unborn father, he transfigured himself as he pleased, and thus ascended to him who had sent him, deriding them, inasmuch as he could not be laid hold of, and was invisible to all. Those, then, who know these things have been freed from the principalities who formed the world; so that it is not incumbent on us to confess him who was crucified, but him who came in the form of a man, and was thought to be crucified, and was called Jesus, and was sent by the father, that by this dispensation he might destroy the works of the makers of the world. If anyone, therefore, he declares, confesses the crucified, that man is still a slave, and under the power of those who formed our bodies; but he who denies him has been freed from these beings, and is acquainted with the dispensation of the unborn father.][[4]]
ترجمة الفقرة الـمُلَوَّنة: وهكذا هو بنفسه لم يُعاني الموت، ولكن سمعان، وهو رجل قيروانيّ، أُجْبِرَ على حمل الصليب بدلاً من المسيح؛ بحيث تم تحويل هذا الأخير من قبل المسيح، حتى أصبح يُعتقد أنه يسوع، وتم صلبه عن طريق الجهل والخطأ، في حين أن يسوع نفسه أخذ شكل سمعان، و وقف بجانبهم، يسخر منهم.
·رسالة شيت الأكبر الثانية:
Bart D. Ehrman: Lost Scriptures:[Like other gnostic teachers, such as Basilides, the unknown author of this book thinks that Simon of Cyrene, who bore Jesus’ cross, was mistakenly crucified in his place, while Jesus looked on and laughed. (…) This book, which was discovered at Nag Hammadi, probably dates from the third century.][[5]]
The Second Treatise of the Great Seth: [As for me, on the one hand they saw me; they punished me. Another, their father, was the one who drank the gall and the vinegar; it was not I. They were hitting me with the reed; another was the one who lifted up the cross on his shoulder, who was Simon. Another was the one on whom they put the crown of thorns. But I was rejoicing in the height over all the riches of the archons and the offspring of their error and their conceit, and I was laughing at their ignorance. And all their powers I brought into subjection. For when I came down no one saw me. For I kept changing my forms above, transforming from appearance to appearance. And on account of this, when I was at their gates I kept taking their likeness. For I passed them by quietly, and I was viewing the places, and I did not fear nor was I ashamed, for I was undefiled.][[6]]
·رؤيا بطرس القبطي:
Bart D. Ehrman: Lost Scriptures: [For this author, the true significance of Jesus’ death goes much deeper. Even though Jesus’ flesh was killed, Christ himself was far removed from suffering; those who beheld the cross with full knowledge (gnosis) did not see the suffering Jesus but the living Christ, who was himself laughing at the entire proceeding. Jesus was merely his outward appearance, just as simple-minded Christians are nothing but the outward appearance of the living ones who have been fully enlightened by the spiritual truth of the immortal Christ. Most scholars have dated this gnostic treatise to the third century.][[7]]
The Coptic Apocalypse of Peter: [When he had said those things, I saw him apparently being seized by them. And I said, “What am I seeing, O Lord? Is it you yourself whom they take? And are you holding on to me? Who is this one above the cross, who is glad and laughing? And is it another person whose feet and hands they are hammering?” The Savior said to me, “He whom you see above the cross, glad and laughing, is the living Jesus. But he into whose hands and feet they are driving the nails is his physical part, which is the substitute. They are putting to shame that which is in his likeness. But look at him and me.”][[8]]

ملاحظة : نقلا عن الأخ الحبيب التاعب
http://alta3b.wordpress.com/blog/lect/moqarana/salib-2/

المزيد من مواضيعي

حقائق تبطل المسيحية و نتحدى

لنؤمن بما آمن به معاصرو المسيح

أسرى الحروب بين الإسلام و الكتاب المقدس

كلمات عن الله فى قلبي

الإعجاز الغيبى فى أحاديث الدجال

شبهة الخلاف فى عدد آيات القرآن الكريم

شبهة نبيكم أبصر امرأة فثارت شهوته

لماذا يُربط زوراً و بهتاناً الإرهاب و التطرف بإسم الإسلام ؟؟!!

توقيع د/ عبد الرحمن

- ألا أدلك على ما هو أكثر من ذكرك الله الليل مع النهار ؟ تقول : الحمد لله عدد ما خلق ، الحمد لله ملء ما خلق ، الحمد لله عدد ما في السموات وما في الأرض ، الحمد لله عدد ما أحصى كتابه ، والحمد لله على ما أحصى كتابه ، والحمد لله عدد كل شيء ، والحمد لله ملء كل شيء ، وتسبح الله مثلهن . تعلمهن وعلمهن عقبك من بعدك الراوي:أبو أمامة الباهلي المحدث:الألباني - المصدر:صحيح الجامع- الصفحة أو الرقم:2615 خلاصة حكم المحدث:صحيح ( يا أيها الناس اتقوا ربكم الذي خلقكم من نفس واحدة ) ثم وصف تعالى ذكره نفسه بأنه المتوحد بخلق جميع الأنام من شخص واحد ، معرفا عباده كيف كان مبتدأ إنشائه ذلك من النفس الواحدة ، ومنبههم بذلك على أن جميعهم بنو رجل واحد وأم واحدة وأن بعضهم من بعض ، وأن حق بعضهم على بعض واجب وجوب حق الأخ على أخيه ، لاجتماعهم في النسب إلى أب واحد وأم واحدة وأن الذي يلزمهم من رعاية بعضهم حق بعض ، وإن بعد التلاقي في النسب إلى الأب الجامع بينهم ، مثل الذي يلزمهم من ذلك في النسب الأدنى وعاطفا بذلك بعضهم على بعض ، ليتناصفوا ولا يتظالموا ، وليبذل القوي من نفسه للضعيف حقه بالمعروف على ما ألزمه الله له (تفسير الطبرى)