bph-[mc ssd‰v dh.-tUm.-Ko-h¿§okv am¿ Xotbm-tUm-jykv F∏n-kvtIm∏m
Unkw-_¿ 2011
dh.-tPmkv ‰n.-F-{_lmw
{io. kt¥mjv F{_lmw
{io.-APp amXyp
`-{Zm-k-\ F-∏n-kv-t°m-∏m-bn¬ \n-∂pw ....
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No^v FUn-‰-dn¬ \n∂pw...
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`{Zmk\ sk{I´dnbpsS IØv
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sshkv {]kn-U‚ v A®-\n¬ \n∂pw...
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Which language was the Gospel first (Kuruvilla Cherian Amprayil)
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Power of the WORD... (Rev.Mathew Joseph)
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Poem (Swana Thomas)
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hyXykvX kwkvIm-c-ß-fn¬.... (s{]m-^.-tP-°_v tPm¿÷v)
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Zm\n-tb-en\v _m_n-tem-Wn¬.... (s{]m-^.-tP-°_v tPm¿÷v)
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Living The Gospel (Thomas Philip, Philadelphia)
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North East Region Yuvajanasakhyam
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amt\-PnwKv IΩn‰n ssd‰v dh.-tUm.-Ko-h¿§okv am¿ Xotbm-tUm-jykv F∏n-kvtIm∏m dh.-tPmkv ‰n.-F-{_lmw {io.-tPm¨ h¿§okv (tPm-Pn) {io.-_m_p ]n.-ssk-a¨ {io.-_n\p kn.-tXm-a v
P\-d¬ IΩn‰n {io.-s_-∂n tPmk^v {io.-_n-Pnen tPm¿÷v {io.-_n≥kn tPm¨ {io.-tPm¨ h¿§okv {io.-^n-en∏v amXyp tUm. -jn_p tPmk^v {io.-tXm-akv Fw.-X-c-I≥
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`-{Zm-k-\ F-∏n-kv-t°m-∏m-bn¬ \n-∂pw .... {]o-b k-Jyw kv-t\-ln-X-tc, t\m¿-Øv A-ta-cn-° bp-tdm-∏v `-{Zm-k-\ bp-h-P\-kJy-Øn-s‚ {]-kn-≤n-I-c-W-am-b bp-h-[m-c-bp-sS A-Sp-Ø-e-°w {]-kn-≤n-I-cn-°p-hm≥ C-S-bm-b-Xn¬ k-t¥m-jn-°p-I-bpw ssZ-h-sØ kv-Xp-Xn-°p-I-bpw sN-bp-∂p. {]-kn-≤n-I-c-W-Øn-s‚ Xp-S¿-®-bv-°m-bn b-Xv-\n-°p-∂ kJyw `m-c-hm-ln-I-sf {]-tXy-Iw A`n-\-μn-°p-∂p.-bp-h-[m-c-bp-sS hm-b-\ kJyw kv-t\ln-X¿-°v {]-h¿-Ø\ - X - e - ] v- c - X - b - pw ssZ-hm-`n-apJy-hpw h-f¿-Ø-s´-sb-∂v {]m¿-∞n-°p-I-bpw sN-øp-∂p.`-{Zm-k-\ bp-h-P-\-kJy-Øn-s‚ {]-h¿-Ø-t\m-ZvLm-S\ - w kJyw {]-kn-U‚ v A-`n-hμ - y tPm-k^ - v am¿ _¿-∂-_m-kv Xn-cp-ta-\n-bn-eq-sS 2011 Pq-sse am-kw 23\v \yp-tP-gv-kn-bn¬ sh-®v \-S-Øp-hm≥ km-[n-®Xn¬ k-t¥m-jn-°p-∂p.-{]-h¿-Ø\ - ß - ƒ-°v F-√m \∑-I-fpw B-iw-kn-°p-∂p.bp-h-P-\-kJy-Øn-s‚ Cu h¿-j-sØ- tZiob ktΩ-f\w Um-e-kv sk‚ v t]mƒ-kv am¿-tØm-Ωm bp-hP - \ - k - Jy-Øn-s‚ B-`n-apJy-Øn¬ \-SØ - s - ∏-´p. kJymw-K-߃ `-{Zm-k-\-Øn-s‚ hn-hn-[ ta-e-I-fn¬ \n-∂pw H-cp-an-®v Iq-Sn h-∂-Xv th-Z-]T-\-Øn-\pw, Iq´m-bv-a-°pw apJm-¥-c-am-bn-Øo¿-∂p. A-Xn-\v B-YnXyw \-ev-Ip-∂ im-Jm k-Jy-sØ-bpw sk‚ v t]mƒkv am¿-tØm-Ωm C-S-h-I-tb-bpw A-`n-\-μn-°p-I-bpw {]-tXy-I \-μn A-dn-bn-°p-I-bpw sN-øp-∂p. Cu h¿-j-sØ tZ-in-b k-tΩ-f-\-Øn-s‚ {]-[m\ Nn-¥m-hn-j-bw ""hy-Xy-kv-X kw-kv-Im-c-ß-fp-sS at≤y Po-hn-°p-∂ kp-hn-ti-jw F-∂X - m-bn-cp-∂p.-kwkv-Im-c ssh-hn-[y-ß-fp-sS a-t≤y-bm-Wn-∂v a-\p-jyPo-hn-Xw. `m-j,th-jw,tZ-iw,a-Xw,h¿-Æw,h¿-§w F∂n-h H-cp hy-‡n-bp-sS kw-kv-°m-c-sØ cq-]-s∏-SpØp-∂ L-S-I-ß-fm-Wv. B-tKm-f-h-Xv-°-c-Ww kwkv-°m-c-ß-fp-sS C-S-s]-S-ep-Iƒ-°pw, Nn-e-t∏mƒ IS-∂p-I-b-‰-߃-°pw Im-c-W-am-Ip-∂p-≠v. H-cp hy‡n-bp-sS hn-izm-kw D-cp-hm-Ip-∂-Xn-epw, cq-]-s∏-Sp∂-Xn-epw,ssI-am-‰w sN-ø-s∏-Sp-∂-Xn-epw kw-kv-°mcw h-ln-°p-∂ ]-¶v Xo-sc sN-dp-X-√.-
2
bph-[mc 2011
\-Ωp-sS `-{Zm-k-\-Øn-se bp-h-P-\-߃ ]m-iv-NmXy kw-kv-Im-c-Øn¬ h-f-cp-I-bpw C-S-s∏-Sp-I-bpw sN-øp-∂ X-e-ap-d-bm-Wv. F-√mw e-`y-hpw A-\p-h-Z\o-b-hp-am-b kw-kv-Im-c-Øn¬ i-cn sX-‰p-I-sf hnth-Nn-°m-sX Im-Wp-∂-sX-√mw kzo-I-cn-°p-∂ Pohn-X-ssi-en bp-h-X-e-ap-d-bp-sS Zn-im-t_m-[-sØ \jv-´-am-°p-sa-∂-Xn-\v kw-i-b-an-√. \-∑-Xn-∑-I-sf Xncn-®d- n-bp-∂X - n-\pw ssZ-hc - m-Py-aq-ey-߃-°\ - p-kc - W - am-bn Po-hn-X-sØ \-bn-°p-∂-Xn-\pw bp-h-P-\-߃°v km-[n-°-Ww.-A-Xn-\p-X-Ip-∂ hn-Zym-`m-k-hpw,kz`m-h cq-]o-I-c-W-hpw, B-f-Xz hn-I-k-\-hp-am-Wv \-ap°m-h-iyw. C-hn-sS ssZ-h-h-N-\-Øn-s‚ Xn-cn-®-dn-hv \-sΩ k-lm-bn-°pw.H-cp {]-tXy-I kw-kv-Im-cn-I ]-iv-Nm-Ø-e-Øn¬ cq-]s - ∏-´ ssZ-hh - N - \ - w, Im-en-Ia - m-bn kw-th-Z\ - w sNø-s∏-Sp-∂-Xn-\v kzo-I¿-Øm-hn-s‚ kw-kv-Im-cn-I ]cn-k-c-sØ Ku-c-h-am-sb-Sp-t°-≠-Xv B-h-iy-am-Wv. kp-hn-ti-jm-\p-k-c-W Po-hn-Xw \¬-Ip-∂ ssi-enbpw kw-kv-Im-c-hpw A-]-c-\n¬ \¬-Ip-∂ kzm-[o-\Øn-eq-sS-bm-Wv ssZ-h-h-N-\w ]-¶n-tS-≠-Xv. h-gn-]n-g® kw-kv-Im-c kzm-[o-\-ß-fn¬ I-S-]p-g-Im-sX ssZh-cm-Py-Øn-s‚ aq-ey-߃ Dƒ-s°m-≠v kp-hn-tij-Øn-s‚ Po-hk - p-‰ tPym-Xn- p-If - m-bn \n-es - Im-≈phm≥ bp-h-P-\-߃-°v km-[n-°-Ww.tZ-io-b k-tΩ-f-\-Øn-s‚ N¿-®-I-fpw ]T-\-ßfpw bp-h-P-\-ß-sf kp-hn-ti-j-Øn-s‚ k-Po-h km∂n-≤y-am-°p-∂X - n-\pw, Im-en-Ia - m-bn kp-hn-ti-jw kwth-Z-\w sN-øp-∂-Xn-\pw, X-ß-fp-sS Po-hn-X-Øn-eqsS k-lm-bn-°-s´-sb-∂v {]m¿-∞n-°p-I-bpw, B-iwk-Iƒ A-dn-bn-°p-I-bpw sN-øp-∂p. I¿-Ørip-{iq-j-bn¬, ssd‰v dh. tUm. Koh¿§o v am¿ XotbmtUmjykv F∏nkvtIm∏m ({]knU‚ v, `{Zmk\ bphP\kJyw)
No^v FUn-‰-dn¬ \n∂pw... -IsØ Gsd kpμcam-°p∂ H∂m-Wv- kw-kv-Im-cw.- hn-hn-[ kwkv-Im-cßfpsS km-∂n-[y-Øn¬- Iq-Sn- CXv- a\ n-em-°mw.- F∂m-¬- CXpaq-ewkwPm-Xam-Ip∂ sshcp≤y-ßfpw- {]iv-\ßfpw- Gsd k¶o¿-Æhpam-Wv.- temIØns‚ Xs∂ \n-e\n-¬-∏n-s\ `o-jWn-bm-Ip∂ sshcy-ßfpw- bp≤ßfpw- t]m-epwCXn-s‚ _ln¿-kv-^pcWßfm-Wv.- F∂m¬- hn-hn-[ßfm-b kw-kvIm-cßfpsS at≤yFßs\ Po-hn-°p∂ kphn-tijw- Bbn- \n-esIm-≈phm≥- km-[n-°pw- F∂v hn-ip≤ ]pkv-XIw- \sΩ a\ n-em-°p∂p.- AXpsIm-≠p Xs∂ hn-hn-[ kw-kv-Im-cßfpsS a≤yØn¬- GItbm-Kt£aam-b Po-hn-Xw- kpkm-≤yw- BWv- F∂v- thZ]pkv-XIw- \sΩ ]Tn∏n-°p∂p.hy-Xy-kv-Xam-b kw-kv-Im-c߃- ssZhn-IZm-\am-Wv.- hy-Xy-kv-Xam-b kw-kv-Im-cßsf ssZhw- am-\n-°p∂p.- hn-Pm-Xo-bscbpw,- kz-Pm-Xo-bscbpw- kv-t\ln-® tbip F√m- kw-kvIm-c߃-°pw- AXo-X\m-Wv.- hn-ip≤ tbm-l∂m-≥- tbiphn¬- \n-∂v- Dƒ-s°m-≠ Dƒ-°mgv-NbpsS kØ,- ssZhw-,- kv-t\lw- F∂Xs{X.- F√m- Im-eßfn-epw- k\m-X\am-bn- \nesIm-≈p∂ kv-t\lam-Wv- kphn-tijØn-s‚ Im-X¬.- B kv-t\lam-Wv- kphn-tijw.AXv- {]m-tbm-Kn-Iw- BWv.- AXv Im-etZiØn-\v- AXo-Xam-Wv- I¿-Øm-hv- ]dbp∂p, Rm≥]pXn-b Iev-]\ \n-߃-°v- Xcp∂p, \n-߃- XΩn¬- XΩn¬- kv-t\ln-°Ww.- Xym-K\n¿`cam-b kv-t\lØn-s‚ aq¿-Øn-aXv- `m-ham-Wv- kphn-tijw- F¶n-¬-,- Cu- kphn-tijw- Pohn-°p∂Xn¬- am-{Xam-Wv- {]tbm-Kn-Iam-bn-Xo-cpI.- hn-hn-[ kw-kv-Im-cßfpsS km-∂n-[y-a√ C∂v- tem-IØn-s‚ {]iv-\w,- kv-t\lam-Ip∂ kphn-tijØn-s‚ A{]tbm-Kn-IXbm-Wv C∂n-s‚ {]iv\ - w.- kphn-tijw- kvt- \lcq-]Øn¬- Po-hn-XØn¬- bYm¿-∞y-am-bn- Xo-cptºmƒ,Po-hn-°p∂ kphn-tijam-bn- \ap°v- hy-Xykv-Xam-b kw-kvIm-cßfpsS at≤y- \n-esIm≈phm≥- km-[n-°pw.- AXn-s\ bph[m-cbpsS Cu- e°w- D]bp‡am-bn- Xo-cpw- F∂ Nn¥bm-Wv- ""hy-Xy-kv-Xm-am-b kw-kv-Im-cßfpsS at≤y- Po-hn-°p∂ kphn-tijw''- F∂ hnjbw- sXcs™Sp°phm-\p≈ Im-cWw.- Po-hn-°p∂ kphn-tijam-bn- Cu- tem-IØn-\vssZhkv-t\lw- Dƒ-s°m-≠v- \n-esIm-≈phm≥- bph[m-cbpsS Cu- e°w- DXIs´ F∂ {]m¿-∞n-°p∂p.kv-t\lw- aq¿Øn-aXv-`hn-® A\iz-cam-b kw-`ham-Wv- {In-kv-Xpakv.- B kv-t\lØns‚ XpSn-∏pIƒ- Dƒ-s°m-≠pw- ]¶n-´psIm-≠pw- Cu- h¿-jsØ {In-kX v- pakv- \ap°v- BtLmjn-°mw.- \n-߃-s°√m-h¿-°pw- lr-Zbw- \n-d™ {In-kv-Xpakv- Biw-kIfpw,- sFiz-cykº∂am-b ]pXph’chpw- t\¿-∂psIm-≠v- D]kw-lcn-°p∂p.kv-t\ltØmsS, kt¥m-jv- G{_lm-wNo-^-v FUn-‰¿
bph-[ [mc mc 2011 2011 bph-
3
`{Zmk\ sk{I´dnbpsS IØv ¿-Øv A-ta-cn-°≥ am¿-tØm-Ωm bp-h-P\-kJy-Øn-s‚ 2011˛2013˛-se {]-h¿-Ø-\-ß-fp-sS DZv-Lm-S-\w Pq-sse am-kw 23˛-mw Xo-b-Xn \yp-tP-gv-kn am¿-tØm-Ωm ]-≈n-bn¬ sh-®v am¿-tØm-Ωm bp-hP-\-kJyw {]-kn-U‚ v A-`n-h-μy _¿-∂-_m-kv Xncp-ta-\n \n¿-Δl - n-°p-Ib - p-≠m-bn. C-Xn-t\m-S\ - p-_‘ - n®v `-{Zm-k-\ bp-h-P-\-kJyw A-`n-h-μy Xn-cp-ta-\n-°v kzo-I-c-Ww \¬-Ip-I-bp-≠m-bn. 2011˛2013˛-se bp-h[m-c-bp-sS B-Zy-e-°w A-`n-h-μy Xn-cp-ta-\n X-Z-hk-cØ - n¬ {]-Im-i\ - w sN-øp-Ib - p-≠m-bn. C-Xn¬ kl-Ic - n-®v F-√m-ht- cm-Spw {]-tXy-In-®v \yp-tP-gvk - n am¿tØm-Ωm bp-h-P-\-kJyw Aw-K-ß-tfm-Sp-≈ {]-tXyIw \-μn-sb A-dn-bn-°-s´.13˛mw-a-Xv tZ-in-b k-tΩ-f-\w H-Iv-tSm-_¿ am-kw 7,8,9 Xo-bX - n-If - n¬ Um-ek - v sk‚ v t]mƒ am¿-tØmΩm bp-hP - \ - k - Jy-Øn-s‚ B-Xn-tY-bØ - n¬ \-S° - pI-bp-≠m-bn. G-I-tZ-iw 250˛¬ ]cw Aw-K-߃ dPn-kv-‰¿ sN-bv-Xp k-tΩ-f-\-Øn¬ ]-s¶-Sp-Øp. Conference - ¬ ]-s¶-Sp-Ø F-√m bp-h-P-\-kJyw Aw-Kß - t- fm-Spw, t\-Xy-Xzw \¬-In-b Um-ek - v sk‚ v t]mƒ am¿-tØm-Ωm bp-h-P-\-kJy-tØm-Sp-ap-≈ \μn-sb A-dn-bn-°-s´.- Conferencet\m-Sp A-\p-_‘n-®v \-S-∂ `-{Zm-k-\ I-em-ta-f-bn¬ hn-P-bn-I-fm-bh-sc {]-tXy-Iw A-`n-\-μn-°p-∂p.14˛mw-a-Xv tZ-in-b k-tΩ-f-\w 2012 H-Iv-tSm-_¿ amkw 12,13,14 Xn-bX - n-If - n¬ Philadelphia Ascension am¿-tØm-Ωm bp-hP - \ - k - J - y-Øn-s‚ B-`n-ap-Jy-Øn¬ \-S-Ø-s∏-Sp-∂Xm-Wv. C-Xn¬ ]-s¶-Sp-°p-∂-Xn-\v th≠ {I-ao-I-c-W-߃ t\-c-sØ X-s∂ sN-ø-W-sa∂v Hm¿-∏n-°p-∂p.`-{Zm-k\ - bp-hP - \ - k - Jy-Øn-s‚ sh-_vs - sk-‰v A-
`n-h-μy Xn-cp-ta-\n National Conference ¬ sh-®v {]-Im-i\ - w sN-bvX - p. bp-hP - \ - k - Jy {]-h¿-Ø\ - ß - ƒ Iq-Sp-X-em-bn A-dn-bp-∂-Xn-\v C-Xv k-lm-b-I-cw BIpw F-∂v hn-iz-kn-°p-∂p. www.mtysnae.org At{X Web address C-Xv X-øm-dm-°n-X-∂ sh-kvt‰¨ do-Pn-b¨ sk-{I-´-dn tXm-a-kv Fw. X-c-I-t\mSp-≈ \-μn-sb A-dn-bn-°-s´. \-hy-am-b {]-Xo-£-I-fp-sS-bpw A-]-cn-ta-b-am-b km-[y-XI - f - p-sS-bpw ]p-Ø≥ hm-KvZ- m-\ß - f - p-am-bn ]pXn-b ]p-Xn-b \m-fp-Iƒ \-sΩ kzm-K-Xw sN-øp-I-bt{X. kJyw A-\p-h¿-Øn-t°-≠ {]-h¿-Ø-\ ssien-bpw A-`n-apJo-Ic - n-t°-≠ hn-izm-k{- ]-am-Wß - f - pw-\n¿-Æ-bn-°-s∏-tS-≠ k-a-b-am-bm-Wv Cu \m-fp-Isf Im-tW-≠-Xv. ]p-Xn-b km-l-N-cy-ß-sf hn-e-bncp-Øp-hm-\pw,hn-a¿-in-°p-hm-\pw,Xn-cp-Øp-hm-\p-am-bn {i-an-°p-hm≥ bp-h-P-\-߃ B-b \-ap-°v I-gn-tb≠-X-t{X.C-∂-sØ tem-I-Øn¬ im-iz-X-am-b k-am-[m-\Øn-s‚ {]-tLm-jI - c - m-bpw,ssZ-hc - m-Py-aq-ey-ßf - p-sS kwc-£-I-cm-bpw, N-cn-{X-Øn-se ssZ-thm-t±-iy-ßfp-sS \n¿-hm-l-I-cm-bpw {]-tim-`n-∏m≥ \-ap-°v km[n-t°-≠-X-t{X.bp-h[ - m-cb - p-sS 2˛-amw e-°w {]-kn-≤n-Ic - n-°p-hm≥ km-[n-®-Xn¬ h-f-sc-b-[n-Iw k-t¥m-jn-°p-∂p.- CXn¬ k-l-I-cn-®- F-√m-h-tcm-Spw D-≈ \-μn-sb Adn-bn-°p-∂p.- bp-h-[m-c-bp-sS I-gn-™ e-°-߃ Website ¬ e-`n-°p-∂p.Xp-S¿-∂pw \n-ß-fp-sS {]m¿-∞-\-bpw k-l-I-c-Whpw bp-h-P-\-k-Jy-tØm-Spw A-Xn-s‚ {]-h¿-Ø-\ß-tfm-Spw D-≠m-bn-cn-t°-W-ta F-∂v A-`y¿-∞n-°p∂p.kv-t\-lm-iw-k-I-tfm-sS, tPm¨ h¿-§o-kv (tPm-Pn)
4
bph-[mc 2011
sshkv {]kn-U‚v A®-\n¬ \n∂pw... AKXn-IfpsS AΩbm-b I\n-hn-s‚ am-em-Jbmb aZ¿- s Xtck Hcn- ° ¬- ]d™p,- ""Rm≥ssZhØn-s‚ Iøn-se Hcp s]≥-kn¬- am-{Xw,ssZham-Wv- CXp]tbm-Kn-®v- FgpXp∂Xv.''- s]≥-knen-\v- A©v- khn-tijXIƒ- D≠v.- (a) s]≥-kn-ens\ \n-b{¥n-°p∂Xv- Hcp Iøm-Wv.- (b) aq¿-®Iq´phm≥- sNØn-cm-Iptºmƒ- thZ\n-°pw.- A[n-Iw{]tbm-P\Icam-bn- D]tbm-Kn-°p∂Xn-\v- C{]Im-cwthZ\m-P\Iam-b A\p`hØn-eq-sS IS∂p t]mtI≠n-hcpw.- (c) s]≥-kn-en-s‚ Iq-´pIm-c\m-bn- Hcp d_¿- D≠m-Ipw.- For Correcting something what we wrote. Xn-cpØen-\v- Ft∏m-gpw- k∂≤cm-bn-cn°Ww.- (d) s]≥-kn¬- F∂Xv- XSn-b√.- AXn-s‚ D≈nep≈ {Km-ss^‰m-Wv.- Always pay attention to what is happening inside you. D≈n- e p≈Xn- \ v {i≤sIm- S p°Ww.- AXn- \ \pkcn- ® m- b n- c n- ° pwa\pjy-Po-hn-Xw.- (e) s]≥-kn¬- Nn-e ASbm-f߃Ahtijn-∏n-°pw.- a\pjy-Po-hn-XØn-s‚ [\y-X,]n≥-Xeapdbv-°v- hm-bn-°phm-\pw,- A\pIcn-°phm\pw- Ign-bp∂ Nn-e ASbm-f߃- Ahtijn-∏n°p∂Xn-em-Ip∂p.hy-Xy-kv-X kw-kv-Im-cØn¬- Po-hn-°p∂ kphntijam-bn- Xo-cphm≥- aZ¿- sXtckbpsS Cu- hm°pIƒ- aXn- b mbXm- I p∂p.- ssZho- I \nb{¥WØn¬- Dƒ-°m-ºp≈hcm-bn- Po-hn-°phm≥Xøm-dm-Ip∂h¿°v- Po-hn-°p∂ km-£n-Ifm-bn-cn∏m≥- km-[n-°pw.'Culture'- The Quality in a person or a society that arises from a concern. Z¿-i\m-[n-jv-Tn-Xam-bn- Hcp hy-
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Happy Thanks Giving Merry Christmas Wonderful New Year kv-t\l]q¿-ΔwtPm-k®≥-
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Which language was the Gospel first recorded in: Hellenistic Greek or Semitic Hebrew/Aramaic/Syriac? of today, one has to first try to understand what exactly was taught by Christ. The best and most reliable source for this, for present day followers of Christ would obviously be the original first century writings of the apostles, translations of which are available as the New Testament.
Kuruvilla Cherian Amprayil, Ph.D. Detroit Mar Thoma Church, MI, USA
Introduction
C hrist,
after His glorious resurrection, is recorded in the gospels as having instructed his disciples to spread his teachings to all the nations of the world. This has come to be known in Christian tradition as “The Great Commission”; the most familiar version is depicted in Mathew 28:19-20: Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 19
Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen. 20
Christ had earlier also taught thus, as recorded in Mathew 5: 16-17: So let your light shine before the sons of men, in order that they may see your good works: to honor your Father which is in heaven. 16
Think not, that I have come to abolish the Torah or the Prophets. I have not come to abolish, but to fulfill. 17
This clearly implies that the Gospel has to be not only preached but also lived in a way that would lead others to believe in Christ and honor our Father in heaven. This would mean preaching and living the Gospel as it was preached and taught by Christ, the revelation of God the Father in human form, in first century Israel. Before venturing out to preach and live the Gospel in different nations and cultures 6
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The Gospel message as recorded in the New Testament can be understood best if the reader has proper understanding and appreciation of the world and culture into which it first came. The cultural, economic, political, religious and social backgrounds of the early first century constituted the context in which the revelation of God in Christ occurred; wrong or improper understanding of the context could lead to wrong translations and misguided teachings. Some offbeat Christian sects try to spread misguided teachings and poor or incorrect translations of the New Testament; this often does more harm than good to the cause of spreading the Gospel as Christ instructed, and maintaining unity of faith among the body of Christ. Different translation versions of the Gospels and the New Testament exist. It should therefore be helpful to first try to understand what were the original manuscript language(s) and cultural setting in which the original manuscripts were written by the apostles, and try to understand the writings from that language and cultural perspective.
Languages used and cultural setting during the first preaching of the Gospel For believers in Christ who have grown up in cultures and languages different from that in which the Gospel was first preached 20 plus centuries ago, a reasonable and legitimate question would be, “have we been able get a proper understanding of the first century writers of the Gospels”? To find an answer to this, one has to first know: a) Which language would Christ have used for the preaching of the Gospel, and in which cultural background?
b) Which language(s) were used for the original writings / recording of the Gospel by the apostles? One can compare the various translations of the Gospel and New Testament that currently exist, analyze differences if any in the context of the culture and language of first century Israel to see which version makes better sense and thus a reliable conclusion can be made about which language the Gospels were first written in. Christ first preached the Gospel in a cultural setting quite different from that of the majority of His present day followers. In order preach and live the Gospel as Christ intended, and to not inadvertently preach a gospel different from what Christ taught, it is necessary to understand Christ’s teachings in the language He used and the cultural background He taught in. The language and culture definitely was not Greek. History tells us that the people of Israel in Jesus’ time spoke Aramaic and this has been supported by archaeology. The Jewish people in general have never lost sight of their Semetic heritage and language, from the years of their captivity in Egypt to the Babylon captivity and till today. Hebrew was their language till the great dispersion; subsequently the sister language Aramaic began to replace Hebrew. However, Hebrew continued to be used for religious purposes, and is the spoken language in modern day Israel. The common language and culture during Christ’s time in Israel thus was Semitic – Hebrew/Aramaic. The terms and language which the apostles and their associates used for spreading Christ’s teachings was that which was used in the common life of their day.
Language(s) used for the original recording of the Gospel Western Christianity generally holds the view that the New Testament was originally written in Greek, (Hellenistic Greek primacy) though there is no adequate proof to substantiate this view. The fact that numerous manuscripts of the New Testament written in Greek were found is not adequate proof for Greek primacy, just as the later existence of numerous New Testament manuscripts in Latin or English do not prove Latin or English primacy. Christianity really began as an Eastern religion and there are scholars of Eastern Christianity and Semitic languages who have
expressed the view that the New Testament books were originally written in Hebrew and Aramaic, which are sister languages (Semitic language primacy). According to experts, most terms used for recording Jewish commentaries and tradition are easily identifiable between these two languages. Syriac developed as a dialect of Aramaic, and therefore all the three Semitic languages – Hebrew, Aramaic and Syriac - are related. Several New Testament translations from Semitic language sources are available now. It may be beneficial to compare a current popular English version of the New Testament based on Greek manuscripts, with English versions from Semitic (Hebrew/Aramaic/Syriac) manuscripts - to see which of them could provide better understanding of the text of the New Testament, void of possible mistranslations / tampering / western cultural adaptation. The New Testament versions used in this comparative analysis here are: a) The King James Version (http:// www.biblegateway. com/versions/King-JamesVersion-KJV-Bible/) b) The Peshitta Aramaic/English Interlinear New Testament by Paul Younan, a native Aramaic speaker and Aramaic scholar par excellence (http://www.peshitta.org/), and c) The Hebraic-Roots Version Scriptures containing The Tanak and Ketuvim Netzarim, translated out of the original Hebrew and Aramaic by Messianic/Nazarene Rabbi Dr. James Scott Trimm. (http://www.isr-messianic.org/pubs/hrv.shtml) Some examples of possible mistranslation from Greek sources, and comparison of the corresponding translation from Semitic (Hebrew/ Aramaic/Syriac) sources Since an exhaustive comparison of the whole New Testament would be beyond the scope of this article, a few examples would be presented below which may help to see the advantages of direct translation from Semitic sources, and thereby provide strong indications of which language the Gospels and other New Testament books were originally written in. Example 1: Translation of Matthew 19:11-12 & Acts 8:27 – the word for “eunuch” King James Version Matthew 19:11-12 reads: But he said unto them, All men cannot receive this saying, save they to whom it is given. 11
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For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it. 12
In the Peshitta Aramaic/English Interlinear New Testament (Paul Younan) the corresponding passage apparently reads: …for there are eunuchs who from the womb of their mother were born thus and there are eunuchs who by men became eunuchs and there are eunuchs, those who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to comprehend let him comprehend.. In the Hebraic-Roots Version Scriptures (Rabbi Trimm), the corresponding passage reads as follows: But He said to them: All cannot accept this saying, but they to whom it is given. 11
For there are faithful ones, which were so born from their mother’s womb: and, there are faithful ones which were made of man, and there are faithful ones which are self-made faithful ones, for the Kingdom of Heaven’s sake. Whoever can accept, let him accept. 12
In the footnotes to the above passage, it is mentioned that in the Aramaic, the word here is ambiguous and can mean “eunuch” or “faithful ones”/ ”believers” and that it is apparent from the Torah (Deut. 23) that “eunuch” cannot be the correct reading here (see Rabbi Trimm’s footnotes for Acts 8:27 also, below) There is another place in the New Testament where the same word translation is applied: Acts 8:27. King James Version Acts 8:27 reads: And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
And he arose, went, and he met a believer who had come from Ethiopia–an official of Kandake, queen of the Ethiopians. And he was in authority concerning all of her treasure, and had come to worship in Yerushalayim. In footnotes to the above passage it is mentioned that the man in Acts 8:27 appears to be a proselyte to Judaism since he seems to be making the Torah required pilgrimage to Yerushalayim (Deut. 16:16). The Torah, however, forbids a eunuch both from becoming a proselyte Jew, and from worshiping at the Temple (Deut. 23:1); all eunuchs are excluded from the assembly of Israel. The word for “eunuch” in the Aramaic manuscripts of both this and the previous passages is “M’HAIMNA” which can mean “eunuch” but can also mean “believer” or “faithful one” as it clearly means. This apparently makes more sense here than the Greek and subsequent English (and further) translations which used “eunuch”. 27
Example 2: Translation of Matthew 19:24 – the word for “camel” (also in Mark 10:25 & Luke 18:25) The King James Version Matthew 19:24 reads: And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. In the Peshitta Aramaic/English Interlinear New Testament (Paul Younan) the corresponding passage apparently reads: 24
And again I say to you that easier it is for a rope to enter into the eye of a needle than for a rich man to enter into the kingdom of God. In the Hebraic-Roots Version Scriptures (Rabbi Trimm), the corresponding passage reads as follows:
24
27
In the Peshitta Aramaic/English Interlinear New Testament (Paul Younan) the corresponding passage apparently reads: …and arose and went and he met a certain believer who had come from Cush an official of Qandeq queen of the Cushites and he was in authority over all of her treasure and he had come to worship in Urishlim… In the Hebraic-Roots Version Scriptures (Rabbi Trimm), the corresponding passage reads as follows: 8
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And again I tell you: it is easier to pass a large rope through the eye of the needle, than to bring the rich into the Kingdom of Heaven. The HRV translator-author Rabbi James Trimm explains that “the word for “camel” in the Aramaic manuscripts is “GAMLA” which can mean “camel” but can also refer to a “large rope,” which is certainly the meaning here”. Again this translation appears to make better sense. 24
Example 3: Translation of Matthew 26:6 & Mark14:3 – the word for “leper” in “Simon the leper” The King James Version Matthew 26:6 reads:
Now when Jesus was in Bethany, in the house of Simon the leper,… The Peshitta Aramaic/English Interlinear New Testament (Paul Younan) apparently reads: 6 And when Yeshua was in Beth-Anya in the house of Shimon the potter.. The Hebrew Roots Version Scripture (Rabbi Trimm) the corresponding passage reads: 6 And as Yeshua was in one Beit Anyah, in the house of Shim’on the jar merchant.. The King James Version Mark 14:3 reads: 3 And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head In The Peshitta Aramaic/English Interlinear New Testament (Paul Younan) the corresponding passage apparently reads: 3 And while he was in Beth-Anya in the house of Shimon the potter while reclining came a woman who had with her an alabaster vase of perfume of nard the best very expensive and she opened it and poured it upon the head of Yeshua In The Hebraic-Roots Version Scriptures (Rabbi Trimm), the corresponding passage reads as follows: 3 And while He was in Beit-Anyah, in the house of Shim’on the jar merchant, while eating, a woman came who had with her an alabaster jar of ointment of pistachio, the best, very costly: and she opened it and poured it on the head of Yeshua Regarding the translation, Rabbi James Trimm has commented that as any Bible student knows, lepers were not permitted to live in the city (Lev.13:46). Since ancient Hebrew and Aramaic were written without vowels, there was no distinction between the Aramaic words GAR’BA (leper), and GARABA (jar maker or jar merchant). Since in this story a woman pours oil from a jar, it is apparent that Simon was a jar merchant, or jarmaker, and not a leper. Paul Younan translating from The Peshitta uses the word “potter”, which is apparently comparable to “jar-maker” and not to “leper”. So this is perhaps another instance of mistranslation by Greek translators. 6
Example 4: Translation of Acts 11: 2730 – the word for “the world” The King James Version Acts 11:27-30 reads:
And in these days came prophets from Jerusalem unto Antioch. 28 And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. 29 Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea: 30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul.” In The Peshitta Aramaic/English Interlinear New Testament (Paul Younan), verse 28 in the corresponding passage apparently reads: 27
…and arose one from them whose name was Agabus and informed them by the spirit that a great famine would occur in all the area and this famine happened in the days of Qlodius Qasar…. In The Hebraic-Roots Version Scriptures (Rabbi Trimm), the corresponding passage reads as follows: And in those days, prophets came there from Yerushalayim. 28 And one of them, whose name was Agav, stood up and informed them by the spirit, that a great famine would occur in all Ha-Eretz. And this famine happened in the days of Claudius Caesar. 29 And moreover the talmidim, according to what he had, each man of them determined to send to the service of the brothers, who were dwelling in Y’hudah. 30 And they sent, by the hand of Bar Nabba and Shaul, to the Set-Apart-Ones who were there. Regarding the translation, Rabbi James Trimm has commented that the King James Version use of “the world” doesn’t make sense. Why would those in Antioch send relief to those dwelling in Judea, if the famine was to strike all the world? They would be facing famine themselves. The solution lies in the fact that the word for “world” in the Aramaic manuscripts is A’RA, the Aramaic form of the Hebrew word ERETZ. This word can mean “world” (as in Proverbs. 19:4), “earth” (as in Dan. 2:35), or “land” (as in Dan. 9:15), and is often used as a euphemism for “The Land of Israel” (as in Dan. 9:6). Certainly the word here is not meant to mean “world,” but “Land of Israel”. 27
Case for Semitic language primacy The examples given above are just some where
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direct translations from Semitic (Hebrew/Aramaic/ Syriac) sources appear to make better sense than the translation from Greek sources. There are many more similar examples of mistranslations (listed as Split Words, Semi Split Words, Poetry and Word Plays, Semitic Idioms, Minor Variants, Loan Words Bad Greek Grammar and More) that have been documented. Specific contradictions and errors in the Greek text that have been listed, which are explained or solved by Hebrew/Aramaic/Syriac originals, include: a) The Genealogies of Jesus (Matthew 1:6-16 & Luke 3:21-31) b) Who named Jesus – Joseph or Mary? (Matthew 1:21 & Luke 1:31) c) Does God lead us into temptation? (Matthew 6:13, Matthew 4:3 & 1 Thessalonians 3:5) d) Is wisdom vindicated by her children? (Matthew 11:19 & Luke 7:35) e) Can we be teachers or not? (Mathew 23:8 & Matthew 29:19-20) f)
Was it really Jeremiah the Prophet or Zechariah the Prophet? (Matthew 27:9-10 & Zechariah 11:13)
g) Was Jesus forsaken on the cross? (Matthew 27:46, Mark 15:34, Psalms 37:25-28 & John 16:32) h) Was the woman whose daughter was demonpossessed, Greek or not? (Mark 7:26 & Matthew 15:22) i)
Did Jesus really intend us sinners to maim ourselves? (Mark 9:43-47 & 1 Corinthians 6:19-20)
j)
Is that generation still alive? (Mark 13:30)
k) Why does Jesus wake up Peter, James and John, after telling them to “sleep on”? (Mark 14:41-42) l)
Do we need to hate to become good Christians? (Luke 14:26, Romans 9:13, 1 John 3:15 & 1 John 4:20-21)
m) Is the Gospel really foolish? (1 Corinthians 1:21 & 2 Timothy 3:15-16) n) God blinded their eyes? (John 12:40 & Isaiah 6:10, with 1 Timothy 2:3-4 & 2 Peter 3:9) o) Debating about the law and/or Torah is unprofitable and vain? (Titus 3:9 & Matthew 5:17-18) In addition to the internal evidence, numerous external (historical) evidences have also been documented. (Ref: “Was the New Testament Really Written in 10
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Greek? A Concise Compendium of the Many Internal and External Evidences of Aramaic Peshitta Primacy” Compiled by Raphael Lataster with Foreword by Andrew Gabriel Roth). It has also been pointed out that scribal errors in Greek translations could have led to confused beliefs, whereas the teachings as recorded in the Aramaic are clear. The idioms used by Christ may have been misunderstood by those unfamiliar with Semitic languages, customs and traditions, but the original Hebrew/Aramaic/Syriac New Testament preserves the real meanings and poetic teachings. Christians who may be struggling, or perhaps even disillusioned, with their contradiction-containing Greek-based Bible translations could thus find answers, solutions and solace in the right Semitic language-based Bible translations. The above discussions therefore suggest that the original Gospel texts were most likely written in a Semitic language spoken in Israel in the first century – Hebrew/Aramaic/Syriac – and then probably translated to Greek during which some translation mishaps probably occurred. The fact that numerous complete manuscripts in Greek were discovered before the Hebrew/Aramiac manuscripts were found, could have led to the erroneous conclusion that the New Testament Gospels were first written in Greek. If the Hebrew/ Aramaic manuscripts were found earlier, the translation errors would not have occurred! One has the moral and spiritual responsibility to fully understand and appreciate the teachings of Christ and the faith and traditions of the early (first century) believers, before attempting to preach the Gospel to, and live the Gospel in, the different cultures of today. The Semitic language-based Bible translations would be of immense help to understand better the Gospel as it was preached in the first century in Israel. Syriac language, which is related to Aramaic and Hebrew, is the ancient ancestral heritage of the Mar Thoma Nazranees. There should be no hesitation therefore in reembracing our own, mostly forgotten, SemiticSyriac heritage and traditions to better understand the Gospel as was preached by Christ in first century Israel, and be true to the motto “Lighted to Lighten”.
Power of the WORD of God and its Influence on the Life of Josiah 2 Chronicles 34
T he
word of God transforms human lives, illuminates and directs the destiny of mankind. In the history of Christendom, the word of God has influenced individuals and induced many changes in the course of this Rev. Mathew Joseph world. God called out to Abraham from the land of the Chaldees to change the history of the world. Moses was an individual chosen to establish the Israelites. After the coming of Jesus, He took twelve disciples to introduce and preach about the kingdom of God. During the 4th century, God transformed St. Augustine through the verses in Romans 13:13, 14, and influenced the whole Christian Church. Then we see Martin Luther, the “great reformer.” On April 1521, standing in the Cathedral of Worms in Germany, with confidence he declared to the assembly, “My conscience is my guide, scripture is my authority, and I can do no other than abide by its teaching, here I stand and God help me.’ Another such individual was King Josiah. King Josiah of the Southern Kingdom—in 639608 BC, at the age of eight became king and walked in the ways of the Lord, never turning to the right or the left from it, 2 Chronicles 34:1-8. At the 8th year of reign yet a boy, he began to seek the Lord of David his father, and in the 12th year he began to purge Judah and Jerusalem. In the 18 th year, he gave orders to repair the House of the Lord. There they discovered “the Book of the Law of the Lord” given through Moses which was hidden in the temple. Today the word of God is hidden, but we have a hope that if we shall delight in the word of God, and meditate day and night, we shall prosper. The Mar Thoma Church is a product of such a reformation and revival begun by our respected forefathers in
the year 1835. Now we have to act upon as King Josiah did (2 Chronicles 34:21) to inquire more about the word. The inquiry involves three steps which the Great Teacher taught in Matthew 7:28. The first is to ask. Ask, and it shall be given. For this, King Josiah searched and found a prophetess who lived in Jerusalem. Even though there are prophets and false prophets, the genuine seeker will find the right person. Ezekiel and Jeremiah were also there at that time, but King Josiah found the prophetess. The accuracy of the word of the Lord is such that even the name of the prophetess and her details and location were all provided for the King. They asked her about it and she was ready as if waiting to give direction. In our lives for God’s guidance are given to us through the Word. From the creation story of Adam and Eve and even today, God expects an individual commitment. The individual who asks receives. Then seek—the inquiry leads into the next step— to get more information. In the modern world, human life is too busy. Much information is there to help us but which is the best way? As they continued talking with the prophetess, she said (2 Chronicles 34: 23, 24, 25) God is going to do what is mentioned. He will bring disaster upon this place and its inhabitants. There is no other way. Now the plan of God and the message is definite and there are no changes. Each individual should find time to “seek” the word and the Lord and find out time to get it. Set apart a time every day and night in seeking the Lord and the Word. Josiah knew the kingly position was given to him and searched for the right counselor, Hulda the prophetess. Seeking is a physical and spiritual exercise. The third step—knock and it shall be opened (2 Chronicles 34:25-28). Because your heart was
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tender and you humbled yourself before me and have torn your clothes and wept before me, I also have heard you, declared the Lord. Behold, I will gather you to our father and you shall be gathered to your grave in peace. In a crucial time like this in which we are living, watch for the condition of the temple of God. Does it need repairs? Today, I think the temple of God according to St. Paul is we ourselves. 1 Corinthians 3:16 says, “you are the temple of God and the spirit of God dwells in you.” Religious deterioration is happening everywhere in the world today. In Josiah’s time, the strength of Israel as a nation was weakened politically because of religious deterioration. Slowly, they were weakened and King Nebuchadnezzar captured them. The Lord told King Josiah through the
prophetess that he would be spared. The enlightening of that young king inspired other people also. According to 2 Chronicles 35:18, they celebrated the Passover festival. Until that time, Passover had not been celebrated in Israel since the days of Samuel the prophet. Those days were the childhood days of the Prophets Jeremiah, Ezekiel, and Daniel, and they were awakened by the great revival. This experience helped them to live through captivity and gloriously encouraged fellow believers and even us today. Let us thank the Lord for the life of King Josiah and let us follow the golden principles with he practiced. May God bless us.
The St. Paul’s Mar Thoma Church, Dallas, TX hosted the XIII Mar Thoma Yuvajana Sakhyam National Conference from October 7thto 9th, 2011.As immigrants from India there have been many situations in our daily life where we experience challenges in culture. However, the Living Gospel is the
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bph-[mc 2011
Same in all cultures! The Mar Thoma church has been lighted to lighten the world for which God so loved, and so the theme of the conference was “Living the Gospel in Different Cultures” with Daniel 6:26-27 as the theme verse: “Iissue a decree that in every part of my kingdom people must fear and reverence the God of Daniel. For he is the living God and he endures forever; his kingdom will not be destroyed, his dominion will never end”. St. Paul’s sakhyam members were privileged to
On Saturday, the conference began with morning worship which was led by the southeast region followed by bible devotion led by Rev. Baby john and bible study led by Rev. Jose T. Abraham. The main talk for the day was led by Prof. Jacob George who was the main speaker for this year. The other highlights of the day Thirumeni addressing the youths/kids session were the national kalamela, talent night, and evening worship have several distinguished leaders and speakers: our followed by bible devotion by Rev. K.P. Thomas. beloved Diocesan Thirumeni Rt. Rev. Dr. Rev.Zachariah John, Rev. Varghese Mathew, Geevarghese Mar Theodosius, who was the Rev. George Varghese, and Rev. Minoy Kuruvilla backbone of the conference, as well as Prof. Jacob blessed the conference with their participation George, Rev. Jose T. Abraham, and Rev. Jaisen and support throughout the day. Thomas. The conference was inaugurated by our Diocesan Episcopa Rt. Rev. Dr. Geevarghese Mar Theodosius by lighting the lamp. He also released the national conference souvenir which was prepared by St. Paul’s MTC YS. His grace also released the website prepared by the Diocese Yuvajana sakhyam. After the inaugural ceremony, His Grace reflected on the theme by stating that we are called to testify Jesus in our daily lives regardless of cultural differences. The Living Gospel of the theme verse reminds us that we are not individuals but rather a community called to witness Christ. The day closed with an amazing theme presentation led by St. Paul’s sakhyam members.
On Sunday, the Holy Qurbana was celebrated by Diocesan Bishop Rt.Rev.Dr. Geevarghese Mar Theodosius assisted by Rev. Mathew Joseph, Rev Jose T. Abraham, Rev. Zachariah John, Rev. A.P. Noble and Rev. Jaisen Thomas. The 2012 Yuvajana Sakhyam National Conference will be hosted by Ascension Mar Thoma Yuvajana Sakhyam, Philadelphia. The prizes were distributed for the national kalamela winners. Rev. A.P. Noble, the vicar of St. Paul’s MTC and the president of the YS National Conference 2011 gave leadership and guidance throughout all the events of the conference.
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Poem
Painting Equality A painter wipes his brow,
similar people,
Prays with his crown bowed,
Is made possible.
Lifts up his paintbrush,
The painter includes the fruits of the Holy Spirit,
And it begins.
And everything mentioned in Corinthians 13,
He is the Creator.
And incorporates them into his newest project.
He is the Sovereign God.
His words, His thoughts, His Being ,
He stokes the canvas with Red,
All of this,
Yellow, Orange, and Blue,
Was given to them.
Encompassing all his hopes and dreams
Whether they are black, or white, or polka dotted on the side,
Into one single masterpiece: Mankind. “How good and pleasant it is when brothers live in unity”
Looking at their reflection, They should only see the Image of Christ.
This was the word of the Lord.
Now, when he saw all of this,
It is this unity that keeps our humanity intact.
He took one final glance over his creation
It is with Christ that the impossible,
Smiled,
The ability of unlike nations to find some likeness,
And said it was good.
The capability of two opposing races to love one another,
He then took the paintbrush in his hand once more
The authenticity of a single person in a crowd full of
And signed the painting: By, Your Father Almighty.
Swana Thomas Christos Marthoma church Philadelphia.
decided to write GOD a letter
The little boy was delighted with
requesting $100.00. When the postal authorities received the letter
the $5.00 and immediately sat down to write a thank you note to
to GOD, U.S.A., they decided to send it to the President. The President was
GOD that read; “Dear God, Thank you very much for sending me the
Devils
so impressed, touched, and amused that he instructed his secretary to
money, However, I noticed that forsome reason you had to send it
A little, who wanted $100.00 very badly, prayed for two weeks but
sent the boy $5.00. Mr.President thought that this would appear to
though Washington, D.C., and, as usual, those devil deducted $
nothing happened, Then he
be a lot of money to the little boy.
95.00
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hyXykvX kwkvIm-cß - f- n¬ Pohn-°p∂ kphn-tijw Living the Gospel in Different Cultures s{]m^.-tP-°_v tPm¿Pv, sNß-∂q¿ hn- ° p∂ kphn- t ijw F∂m-se¥v ? Bsc-°p-dn-®mWv ? Fs∂ms° \mw a\- n-em-t°-≠Xm-Wv. \mamWv Pohn-°p∂ kphntijw Bbn-cn-t°-≠-Xv. as‰mc¿∞- Ø n¬ We are the fifth gospel. Fs∂bpw \nß- s fbpw ImWp- ∂ - h ¿°v tbip BcmsW∂pw Fß-s\-bp≈ hy‡n-XzØns‚ DS-a-bm-bn-cp∂p F∂pw hmbn-s®-Sp-°p-hm≥ Ign-b-Ww. Living the Gospel -F-∂-Xp-sIm≠v F¥mWv A¿∞- a m- ° p- ∂ Xv ? Livigng according to the Gospel
2 Xntam : 2:8˛¬ tbip-{InkvXp BWv kphn-tijw F∂p \mw hmbn- ° p- ∂ p. Living the Gospel means Living like Jesus. tbip Pohn-®-Xp-t]mse Pohn-°p-tºmgmWv Pohn-°p∂ kphn-tijw BIp-∂X - v. tbip-hns‚ Pohn-Xa - mbn-cp∂p Ahs‚ D]-tZ-iw, Then we can say that Living Gospelis Living according to the teachings of Jesus . as‰m- c ¿∞- Ø n¬
{InkvXp-hn¬ Pohn-°pI HcpØ≥ {InkvXp-hn-em-bm¬ Ah≥ ]pXnb krjvSn-bm-Ip∂p (2 sImcn: 5: 17) AXm-bXv {InkvXp-hn¬ Pohn°p-∂-h≥ ]pXnb krjvSn-bpsS A\p-`-h-Øn-em-bn-cn-°pw, (sIm sem : 3:10, Kem: 2:20) {InkvXp-tI{μo-Ir-Xa - mb PohnXw \bn-°pw. So
Living the Gospel is Living in christ, Living with Christ and Living for Christ. F∂m¬ CXv A{X \n m-
living in cities. Albert Schweitzer
c-amb kwKXn A√. hn: ]utemkv A\p-kvac - n-∏n-°p-∂Xv {InkvXp-tbip-hn¬ `‡n-tbmsS Pohn-∏m≥ a\ p- ≈ - h ¿s°√mw D]- { Zhw D≠mIpw (2 Xnsam: 3:12) F∂mWv. CXmWv {Iqins‚ A\p-`-hw. CXn\v Hcp-°-ap-≈-h¿°v am{Xta Pohn-°p∂ kphn-ti-ja - m-bn-cn-°phm≥ km[n-°p-I-bp-≈q. AXn\mbn \mw ka¿∏n-°p-sa-¶n¬ ]cnip- ≤ m- fl mhp \sΩ AXn- \ mbn i‡o-I-cn-°pw. {Inkv X p- h n- i zm- k n- I ƒ F∂ \ne- b n¬ \mw kphn- t ijw {]tLm-jn-°p-∂h - \ - mWv (AXv ]´°m- c p- s Sbpw kphn- t i- j - I - c psSbpw am{Xw IS-a-b-√). CX√ Pnhn-°p∂ kphn-ti-j-am-bn-cn°p∂p F∂-Xp-sIm≠v A¿∞-am°p-∂-Xv. hnizmkw {]hr-Øn-]-YØn¬ sIm≠p-h-cm-\p≈ ZuXy]-c-amb Pohn-X-Øn\v hnizm-knIsf Hcp-°p-∂, {]tNm-Zn-∏n-°p∂, sh√p-hn-fn-°p∂, Pohn-X-ssi-enbmWv Pohn-°p∂ kphn-ti-jw.
sum total of all progress made by man in every sphere of action and from every point of view in so far as the progress help towards the spiritual perfection of individuals.
Culture And Civilization Civilization an-°Xpw cq]-s∏-´n´p-≈Xv ]´-W-ß-tfSv tN¿∂m-Wv. Civiliztion if sometimes defined as
\¬In-bn-cn-°p∂ Hcp \n¿Δ-N\w A¿∞-h-ØmWv. Civiliztion is the
GXp Xc-Øn-ep≈ ]ptcm-K-a-\-ambmepw AXv a\p-jys‚ Bflob ]cn- ] q¿Æ- X - b n- t e- ° m- \ - b n- ° ptºmƒ am{X-am-Wv. kwkvIm-c-ambn-Øo-cp-∂-Xv. as‰m-cp -`m-j-bn¬ `qan- i m- k v { X- ] - c - a mb ]cn- [ n- ° p≈n¬ Pohn-°p∂ P\-k-aq-l-ßfpsS ka-kvX-ta-J-e-I-fn-sebpw ]ptcm-K-Xnsb kqNn-∏n-°p∂ ]Zam-Wv Civilization. Culture kwkvIm-c-Øn\p \mw D]-tbmKn-°p∂ as‰mcp ]Z-amWv Culture. Alfred Kreeber, Clyde Kluckohn F∂n-h¿ tN¿∂v Fgp-Xnb Culture - A critical review of concepts and definitions F∂ ]pkv X - I -
Øn¬ 164 \n¿Δ-N-\-߃ Cu ]ZØn\p \¬In-bn-´p-≠v. ]q¿Æ-amb A¿∞- Ø n¬ Hcp \n¿Δ- N \w Akm- ≤ y- a m- W v . GI- t Z- i - c q- ] Øn¬ Hcp P\- h n- ` m- K - Ø ns‚ hnizm-kw, Bi-b-߃, BZ¿i߃, BNm-c-߃, s]mXp-hmb
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at\m-`m-hw, s]cp-am‰w Chsb kqNn-∏n-°p∂ ]Z-am-Wv Culture F∂v ]d- b mw. Hcp P\- h n- ` m- K Øns‚ Pohn- X - c o- X n- b n- e p≈ {]tXy- I - X - I fpsS BsI- Ø p- I AtX P\-k-aq-l-Øn\pw (ss{IkvX-h¿, lnμp-°ƒ, ap…o-߃, _p≤-a-X-°m¿) ÿm]-\-Øn\pw kwL- S - \ bv ° pw AXn- t ‚- X mb kwkvImcw (Culture) D≠v. AXn\p D∂-X-\n-e-hm-chpw XmW\n-e-hm-chpw D≠v.
ss{IkvXh kwkvImcw tbip-{In-kvXp-hn-t\mSv tN¿∂v BP-∑a - mb _‘-Øn¬ Pohn-°p∂-h-cpsS Pohn-X-Øn-eqsS {]I-S\-am-°-s∏-Sp∂ Hcp kwkvIm-c-amWn-Xv. 2 ]s{Xm : 1: 5-7 hsc-bp≈ hmIy-ßf - n¬ hnfn®p th¿Xn-cn-°s∏-Sp-∂-h¿°v Poh\pw `‡n°pw Bhiyw D≠m-bn-cn-t°≠ KpWß-fpsS Hcp ]´nI ImWmw. 1) hnizm-k-tØm-Sp≈ hocyw ˛ D∂-Xa - mb [m¿ΩnI \ne-hmcw 2) ]cn-⁄m\w ˛ Zpcp-]t- Z-iß - sf t\cn-Sp-hm≥ ssZh-h-N\ ]T-\Øn-eqsS 3) C{μo-bP - bw ˛ hnip-≤a - mb PohnX-ssien 4) kln-jW v X ˛ {]Xn-k‘ - n-If - n¬ Xf¿∂p- t ]m- I m- X n- c n- ∏ m- \ p≈ Ign-hv. 5) `‡n ˛ Pohn-Øns‚ F√m cwKß- f nepw ssZhsØ am\n°p∂ Pohn-Xw. 6) ktlm-Z-c-{]oXn ˛ a‰p-≈-h-tcmSp≈ Dujva-f-amb _‘w 7) kv t \lw ˛ a‰p- ≈ - h - c psS \∑bv°p th≠n-bp≈ XymKmfl-I-amb kvt\lw. Pohn-X-Øns‚ kakvX taJ-eI-fnepw Cu KpW-߃ {]Xn-^-en∏n- ° p∂ Hc kwkv I m- c - a mWv ss{IkvXh kwkvIm-cw. Npcp-°Øn¬ GI-ssZh hnizm-kØ - nepw kvt\l-Ønepw {Iqins‚ am¿§Ønepw A[n-jvTn-Xa - mb efn-Xa - mb 16
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Pohn- X - s si- e n- b m- W n- X v Loving God, Loving others and working for the good others.
Living the Gospel in Different Cultures
temIw Hcp t•m_¬ hnt√PmbnØo¿∂n-cn-°p-∂p. hm¿ØIfpw Bi- b - ß fpw BZ¿ißfpw thKw {]N-cn-°pw. temIØns‚ F√m `mK-ß-fn-ep-ap≈ P\k-aq-l-ß-fpsS kwkvImcw \sΩ kzm[o-\n-°pw. {]tXy-In®v \mw Pohn- ° p∂ P\- k - a q- l w. F∂m¬ {InkvXp-hn-izm-kn-Iƒ F∂ \ne-bn¬ \ap°p \Ωp-tSXmb Hcp kwkvImcw (Po-hn-Xssi- e n) D≠v. AXv ad∂v t]mIm≥ A\p-h-Zn-°-cp-Xv. Pohn°p∂ Np‰p-]m-Sp-Isf cq]m-¥c - s - ∏Sp-Øp∂ [m¿ΩnI i‡n-bmbn \mw \ne-\n¬°-Ww. At∏m-gmWv \mw Pohn- ° p∂ kphn- t ijw Bbn-Øo-cp-∂-Xv. hyXy-kvX-amb kwkvIm-c-ß-fn¬ Pohn-°p-∂Xv hfsc hnj-aI-c-amb H∂m-Wv.
thZ-]p-kvXI ]›m-Øew BZn-a\ - q-‰m-≠n¬ As∏m-kvXe - ∑mcpw hn. ]utemkpw hyXy-kvXamb kwkv I m- c - ß - f n¬ Pohn°p∂ kphn-tijw Bbn ]cn-ekn- ® p. Ah- c psS {]h¿Ø\w hyXykv X kwkv I m- c - ß - f psS at≤y Bbn-cp-∂p. AXn-t‚-Xmb {]iv\-ßfpw ]oU-\-ßfpw A\p`-hn-®p.(2 sImcn : 23: 28). (2 sImcn : 23: 28). F∂m¬ AhnsS ssZh-Ir-]-bn¬ B{ibn®p tKmkv]¬ enhnwKv bmYm¿∞y-am-°n. hn.-]u-semkpw As∏m-kvX-e∑mcpw tIƒhn- ° msc a\- nem°n kphn-tijw Adn-bn-®p. AtY-\-bnse Bfp-Iƒ A\y-tZh-XI - sf tLmjn-°p-∂h - ≥ F∂p ]usem- k n- s \- ∏ ‰n Btcm- ] Ww D∂- b n- ® - t ∏mƒ - t bm- ] - I - a t≤y \n∂p-sIm≠v \n߃ Adn-bmsX
tkhn-°p∂ A⁄m-X-tZ-h-s\°p-dn-®mWv Xm≥ kwkm-cn-°p-∂sX-∂mWv ]utemkv ]d-bp-∂-Xv. a‰p-≈h - c - psS hnIm-cß - sf apdn-s∏Sp- Ø p- h mt\m aX- t _m- [ sØ tNmZyw sNøp-hmt\m A√ ]u eukv {ian-®Xv. Xm≥ Adn ™ kXyw AXv i¶ IqSmsX ss[cyambn {]Jym-]n-®p. At\-I¿ AXv hniz- k n- ® p. {Inkv X p- a m¿§- Ø nte°p h∂p. ]t£ kzm¿∞-]-camb Imc-W-ß-fm¬ Ip]n-X-cm-bh¿ ]utem-kns\ D]-{Z-hn®p (A s∏m : 17: 5) CXmWv {Iqins‚ A\p`-hw. CXv hln-°p-hm≥ Hcp-°-ap≈-h¿°v Pohn-°p∂ kphn-tijw Bbn Pohn-°p-hm≥ Ignbpw. \mw A\p- ` - h n- ° p∂ kt¥m- j - Ø ns‚bpw kam- [ m- \ - Ø n- s ‚bpw clkyw tbip I¿Øm- h p- a mbp≈ Bf-Xz-]-c-amb _‘-amWv F∂v a‰p-≈-h-tcmSp km£n-°phm≥ \ap°p Ign-b-Ww. tbiphn-t\mSp tN¿∂p Pohn-°-W-sa¶n¬ AXn\p XS- -am-b-sX√mw Dt]-£n-°-Ww.
hyXy-kvXa- mb kwkvIm-c-߃ hyXykv X kwkv I m- c - ß ƒ F∂p ]d-bp-∂-Xn-t\-°mƒ, a\pjy-k-aq-l-ß-fpsS Pohn-X-ssi-enbn-eqsS Zriy-am-Ip∂ Nne {]tXyI-X-Iƒ F∂p ]d-bmw. Ah-bn¬ Nne-sXms° kqNn-∏n-°-s´.
a) imkv{X kmt¶-XnX cwKß-fnse ]ptcm-KXn Ign™ c≠p Zi-I-ß-fnse Cu cwKsØ hf¿® A¤p- X ]q¿Δ-am-Wv. iq\ym-Imi ]co-£W-߃, sshZy, imkv{X cwK-ßfnse I≠p-]n-Sp-Ø-߃ Hs° A`n- a m- \ - I - c - a m- W v . t¢mWnwKv henb hnhm-Z-߃ Agn-®p-hn-´p. Cu cwKsØ Hcp imkv{X⁄s‚ hmNIw The first step towards
becoming
one
with
God
F∂m-bn-cp-∂p. a\p-jys‚ Al¥ F{X h¿≤n-®n-cn-°p-∂p. CXv hyXykvX kwkvIm-c-Øns‚ `mK-am-Wv.. _mt_¬ tKm]pcw ]Wn-bm-s\m-cp-sº´ P\-Øns‚ at\m-`m-hhpw CXp-Xs∂ Bbncp∂p (Gen:11:4). \ΩpsS Ign-hpIfpw I≠p-]n-Sp-Ø-ßfpw A\p{K-l-ßfpw ssZh-Øns‚ Zm\-amWv. AXv ssZh-tØm-Sp≈ _‘Øn¬ a‰p-≈-h-cpsS \∑-bv°mbn hn\n-tbm-Kn-°p-tºmƒ Pohn-°p∂ kphn-tijw BIp-hm≥ \ap°p km[n-°pw.
b)
°p-∂-Xv. F∂m¬ Ah¿°p \¬tI≠ kvt\lhpw Icp-Xepw \¬Ip-hmt\m, aqey-t_m[w ]I¿∂p-sIm-Sp°p-hmt\m ]e¿°pw Ign-bmsX t]mIp-∂p. hnhm-lN - S- ß - p-Iƒ°p sNe-h-gn-°p∂ ]W-Øn\p IW°n-√. AXns‚ Zimwiw F¶nepw ]mh-s∏-´-h¿°p-th≠n sNe-hg- n°p-∂p-sh-¶n¬ F{X Bizm-ka - mbn-cp-∂p. Ip™p-ßsf ssZhm-{ibhpw aqey-t_m-[h - p-ap-≈h - c - mbn hf¿Øn-s°m-≠p-hc - p-hm≥ efn-XP - ohn-XØ - ns‚ DS-aI - f - m°n sIm≠ph-cp-hm≥ Ign-b-Ww. AXn-eq-sSbmWv Gospel Living km≤y-am-hp-∂Xv. e) Changing Values
{]iv\-ßfpw ]cm-P-b-ßfpw t\cn-Sp-tºmƒ Xf¿∂p t]mIp-∂, \ncm-i-cm-Ip-∂-h¿ hf-sc-bmWv ssZhm-{i-bhpw Bfl-hn-izm-khpw C√m-ØX - mb Xe-ap-db - psS at≤y, tbip- h n- t \mSv tN¿∂v PohnX bmYm¿∞y-ßsf t\cn-Sm≥ {ian°mw. ]co-£-Isf t\cn´p hnPbn® tbip (F{_m 2: 18) \sΩ klm-bn-°p-hm≥ aXn-bm-b-h≥ BIp-∂p. c) Throw Away Culture Bhiyw Ign-bp-tºmƒ hen-s®dn- b p∂ Hcp kwkv I mcw C∂v h¿≤n-®p-h-cp-∂p. AXv km[-\߃ am{X-a√ a\pjy Pohn-Xß - fpw kvt\ln®p hf¿Ønb amXm-]n-Xm°ƒt]mepw Ah-KW - n-°s - ∏-Sp-∂p. a‰p-≈h - sc kvt\ln-°p-hm\pw IcpXp-hm\pw A\ys\ ZpxJn-∏n-°m-Xncn-°p-hm\pw {ian-°mw.
d) Bhiyan-s√-¶n¬IqSn, BZm-bhn-e-sb∂p IcpXn I≠-sX-√mw hmcn-°q-´p-∂-h¿ C∂ h¿≤n-®p-hcn-Ib - m-Wv. a°ƒ Bh-iy-s∏-Sp-∂sXms° hmßn- s °m- S p- Ø mWv Ah-tcm-Sp≈ kvt\lw {]I-Sn-∏n-
Hcp ImeØp k\m- X - \ - ß sf∂p Icp-Xn-bn-cp∂ Bflm¿∞X, kXy- k - ‘ - X , hniz- k v X X CsXms° \jvS-s∏-´p-sIm-≠n-cn°p-∂p. Ata-cn-°-bnse Barna Research Group s‚ ]T-\-Øn¬ [m¿ΩnI aqey-߃ AXy-¥m-t]£n-X-am-sW∂v Icp-Xp-∂-h¿ 44-iX-am\w t]¿ am{Xw. Kpcp-°-∑mcn- √ msX ]T\w km≤y- a m- I p∂ Hcp Ime-am-Wn-Xv. bpw bpw Hs° ]c°w ]mbp∂ Ime- Ø n¬ ]ns∂ KpcpXzw F¥n\v? Kpcpinjy _‘w C√t√m Chn-sS. a‰p-≈-hsc _lp-am-\n-®v, AwKoI- c n®v aqey- t _m- [ - a p≈ hyXykvX-amb PohnXw \bn-°p-tºmƒ \mw Pohn- ° p∂ kphn- t ijw Bbn-Øo-cpw. [m¿Ωn- I - a mb ASn- ÿ m- \ - a n√mØ temI-Øns‚ `uXo-I-amb ]ptcm- K Xn A]- I - S - a mWv F∂v Zm¿i-\n-I\pw ap≥ C¥y≥ {]knU‚p-amb tUm. cm[m-Ir-jvW≥ ]d-™n-´p-≠v. aqey-߃°p hne I¬∏n-°p-∂Xv a\x-km-£n-°-\pk-cn-®m-Wv. ]cn-ip-≤m-flm-hn-\m¬ \bn-°-s∏-Sp-tºmƒ am{Xta a\xkm£n \√- hgn- I m- ´ n- b m- h p- I bp≈q F∂v hnkva-cn-°-cp-Xv.
f) kzm¿∞X kmaq- l y- t £a {]h¿Ø- \ ßfpw kZm- t k- h - \ hpw Hs° kz¥w \ne-\n¬∏n\pw hf¿®bv °pw th≠n \S-Øp∂h¿ C∂p [mcm-f-am-Wv. Ata-cn-°≥ {]knU‚m-bn-cp∂ tPm¨ F^v sI∂Un-bp-sS Do not think What you can get from others, but think what you can give to the others F∂
hmNIw \ap°p hgn-Im-´n-bm-hs - ´. The hands that help and the heart that love are holier than the lips that pray. AXp- s Im≠v \ΩpsS
F√m {]h¿Ø-\ß - fpw tZh-kvt\l- Ø m¬ t{]cn- X - a m- b n- c n- ° - s ´. ssZh-\maal-Xz-Øn-\m-bn-cn-°s´ AXmWv tKmkv]¬ enhnw-Kv. g)B¿÷h kwkvImcw ( Culture of Grabbing)
Pohn-°m-\mbn kºm-Zn-°W - w, kºm- Z n- ° m- \ mbn Pohn- ° - c p- X v . tbml-∂m≥ kv\m]-Is‚ D]-tZiw (-eqt°m : 3: 11-˛14) \ap°p am¿§ Z¿i-Ia - m-bn-cn-°s - ´. [\-kº - m-Z\ - Øn\p≈ IjvS∏ - mSv sImSp-Øn-cn°p-∂Xv ]m]n-°m-sW-∂pw, AXv ssZh-Øn\v {]km-Z-ap-≈-h¿°v A\p-`-hn-°m-\m-sW∂pw k`m-{]kwKn : 2: 26 A\p-kvac - n-∏n-°p-∂p. aXn F∂pw th≠ F∂pw ]d-bphm≥ \mw ]Tn-°W - w. \ap°v Bhiy-߃°-\p-kc - W - a - mbn ssZhw \¬Ipw. h) Computer Culture Iºyq-´¿ `mj-bn¬ hm°p-I-fn√, D≈ hm°pƒ°p A£-c-an-√. hmN- I - ß ƒ °pw IpØpw tImabpw H∂pw C√mØ Ah-ÿ, Pohn-Xs - Øbpw CXv _m[n-°p-∂p. Pohn-XØ - ns‚ F√m cwK-ßf - nepw D≈-hc - m-bn-°p-∂p-sh-¶n¬ am{Xta \ap°p Pohn-°p∂ kphn-ti-ja - mbn-cn-°m≥ Ign-bp-Ib - p-≈q. i) Character Amnesia ssN\bnse bphm°ƒ Cu Iºyq-´¿ bpK-Øn¬ Xß-fpsS `mj-bpsS en]n-Iƒ ad∂p XpS-ßn-
bph-[mc 2011
17
sb∂v ]d- b - s ∏- S p- ∂ p. CXns\ Nne¿ Character Amnesia F∂p ]d-bp-∂p. Nne¿°p a‰p Xc-Ønep≈ A\p-`-h-am-Wv, {]iv\-ßsf t\cn-Sp-tºmƒ icn-bmb am¿§w Xnc-s™-Sp-°p-hm≥ Ah¿ ad∂p t]mIpw, ]Icw temI- Ø ns‚ am¿§w kzoI-cn-°pw. hyXy-kvXamb kwkvIm-c-ß-fn¬ Pohn-°ptºmƒ \sΩ CØ-c-Øn-ep≈ _m[n-°mw. {Inkv X p tI{μo- I r- X - a mb PohnXw \bn-°p-∂h - ¿°p [mcmfw {]iv \ - ß sf t\cn- t S≠n hcpsa∂Xv kXy-am-Wv. Dbn¿sØ-gpt∂‰ I¿Ømhv Rmt\m temImh-km-\t- Ømfw F√m \mfpw \nßtfm-Sp-Iq-sS-bp≠v F∂ hmKvZØw \¬In-bn-´p-≠v. tamibpw tbmiphbpw F√mw ssZh-Øns‚ hmKvZØn¬ hniz- k n®v (]pd : 4; 2,
tbmiph: 1:5˛9) hnizmkw {]hrØn-]-Y-Øn¬ sIm≠p-h-cp-hm≥ a‰p-≈h - ¿°v {]tNm-P\w \¬Ip∂ Pohn- X - s sien ˛ (Living Gospel) kzoI- c n- ® - h - c m- b n- c p- ∂ p. Hcp Xme¥p e`n-®h - ≥ AXp Ipgn-®n´p, Ah\p `b-am-bn-cp-∂p, \jvSw kw`-hn-®mtem ? X\n°p hym]mcw sNbvhm≥ Ign-hpt≠m? \ap°pw `b-am-Wv. Fs∂ sIm≠v Pohn°p∂ kphn-ti-ja - m-bn-cn-°p-hm≥ Ign-bptam ? thZ-]p-kX v Iw \ap°p Dd-∏p-Xc - p-∂p≠v `b-s∏-tS≠ F∂v. H∂√ 365 {]mhiyw Cu Dd∏v \ap°v Xcp-∂p-≠v. (One for each day) hnip≤ ]usem-kn-s\-t]mew Fs∂ i‡- a m°p∂h¿ apJm¥ncw Rm≥ kI-eØ - n\pw aXn-bmIp∂p F∂ t_m≤y-tØmsS Pohn°p∂ kphn-ti-j-am-bn-cn-°mw. A{_-lm-apw, s]mØn-t^-dns‚ `h-
\-Øn-em-bn-cp∂ tPmk-^pw, Gen]p-tcm-ln-Xs‚ \oN-\mb ]p{X∑m¿s°m∏w Pohn® iap-th¬ _me\pw F√mw hyXykv X kwkv I m- c - ß - f n¬ Pnhn- ° p∂ kphn-ti-ja - m-bn-cp-∂h - c - m-Wv. Daniel - Lived in the Gospel in different Cultures Zm\n-tb¬ Bcm-bn-cp∂p? ˛s\_p- ° - Z v t \- k ¿ sbcp- i - t e- a n¬ \n∂p ]nSn-®p-sIm-≠p-h∂ Hcp _me≥. _m_n-tem¨ sIm´m-cØn¬ ip{iqj sNøm≥ ]cn-ioe-\-Øn-\mbn sXc-s™-Sp-°-s∏-´h- c n¬ G‰hpw ka¿∞≥. F{_mb kwkvIm-c-Øns‚ {]XoI-am-bn-cp∂p Ah≥. hyXy-kvXamb kwkvIm-c-Øn-te°p ]dn®p \S-s∏-´h - ≥.
Zp¿e-£-W-߃ {][m-\-ambpw 6 FÆw 1.- Im-cWw IqSm-sX-bp≈ tIm]w. 2. -{]-tbm-P\w IqSm-sX-bp≈ kwkm-cw. 3.- ]p-tcm-K-Xn-bn-√m-sX-bp≈ hyXn-N-e\w 4.- D-t±-iy-an-√m-sX-bp≈ {]h¿Ø\w 5.- A-]-cn-N-Xsc hniz-kn-°p-I. 6.- kvt\-ln-Xsc sX‰n-≤-cn-∏n-°pI
18
bph-[mc 2011
Zm\n-tb-en\v _m_n-tem-Wn¬ D≠mb BZy A\p-`-h-߃ s{]m^.-tP-°_v tPm¿Pv, sNß-∂q¿
Zm\n- t b- e n\v t_¿Øv i ¿ F∂p t]¿ \¬In Hcp hy‡n°v Ahs‚ t]¿ hfsc hne-s∏-´Xm-Wv. t]cp-am-‰p-∂-Xn-eqsS as‰mcp kwkvIm-c-Ønte°p am‰n-sb-Sp-°p-∂-Xn-\p≈ {iaw D≠m-bn.
tb-en\p jWvU[ - n-]s‚ apºn¬ Zbbpw Icp-Wbpw e`n-∏m≥ CS-h-cp-Øn. hnip≤ Pohn-X-Øn\p \mw \sΩ-Øs∂ ka¿∏n-°p-sa-¶n¬, AXn¬ \n∂p \sΩ ]n¥n-cn-∏n-°m≥ {ian-°p∂ hy‡n-I-tfmSv / i‡n-It- fmSv ssZhhw CS-s]-Spw, hnip≤ PohnXw \bn-°p-hm≥ \sΩ i‡-cm-°pw.
F¥p-sIm≠v \mw hnip≤ PohnXw \bn-°Ww km[m-cW - ° - m-c\ - mb _me-∑m¿°p kar-≤a - mb `£-Whpw t{ijvT-amb ho™pw BWv \¬Im≥ I¬∏-\-bm-b-Xv. efn-X-amb Pohn-X-Øns‚ ssien am‰n BUw-_c ssien-bn-te°p Ahs\ am‰phm≥, cmP-sIm-´m-c-Øns‚ Pohn-X-ssi-en-bn-te°p am‰p-hm-\p≈ DZy-aw. I¬Z-bc - psS `mjbpw hnZy-Ifpw A`y-kn-∏n-°m\p≈ {Iao-I-cWw sNbvXp. F{_mb kwkvIm-cØ - n¬ \n∂pw _men-temWy kwkvIm-c-Øn-te°p am‰n-sb-Sp-°p-hm-\p≈ {IaoI-c-W-amWv CXn-eq-sS-sbms° sNøp-∂-Xv. Chsbms° ]Tn-®p-sh-¶nepw Xm≥ Bcm-sW-∂p≈ t_m≤yw Zm\n- t b- e n\v D≠m- b n- c p- ∂ p. Xs‚ `mjbpw hnZybpw kwkvIm-chpw \jvS-s∏-SmsX Pohn-°p∂ kphn-ti-j-ambn Xocp-hm≥ Zm\n-tben\v Ign-™p. Zm\n-tb¬ 2:28 ˛¬ \mw hmbn-°p-∂Xv F∂m¬ Zm\n-tb¬ Zmcym-th-ins‚ hmgv®-bnepw ]m¿kn-cmPm-hmb tImsc-ins‚ hmgvNb - nepw ip`-s∏-´n-cp∂p F∂m-Wv. Hc-Sn-ab - mbn _m_n-tem-Wn¬ hs∂-¶nepw s\_p-°-Zvt\-k¿ apX¬ tImsciv hsc-bp≈ 5 cmPm-°-∑m-cpsS ImeØv _m_n-tem-Wnse tZim[n-]-Xn-I-fn¬ A{K-K-Wy-\m-bn˛ 5 Gospel Bbn hnfßn.
Zm\n-tb-ens\ CXn\p {]m]vX-\m-°nb LS-I-߃ 1) Ah≥ hnip≤ Pohn-X-Øn-\mbn ka¿∏n-®p cmP-t`m-P\w sIm≠pw cmPmhp IpSn-°p∂ ta¬Ø-ca - mb ho™p-sIm≠pw Xs∂-Øm≥ Aip≤-\m-°p-I-bn√ F∂v Ah≥ Xocp-am-\n-®p. ]Icw Bh-iy-s∏-´tXm imI-]-Zm¿∞hpw ]®-sh-≈hpw. Zm\n-tb-ens‚ D≈n¬ \n∂pw D≈ Bflm¿∞-amb Xocp-am-\a - m-bn-cp∂p AXv. AXp-sIm≠v ssZhw Zm\n-
a)\-ΩpsS icocw ssZh-Øns‚ aμn-c-amWv (1 sImcn :3:16) ]cn-ip-≤m-flmhv AXn¬ hkn-°p-∂p. (1 sImcn : 3:16) ssZh-Øns‚ aμncw hnip-≤a - m-W.v AXns\ Aip≤-am-°p-hm≥ \ap°v Ah-Im-ia - n-√. ImcWw ]nXmhmb ssZhw \ΩpsS krjvSmhpw ]cn-]m-e-I-\p-amWv. ]p{X-\mb {InkvXp \ΩpsS ho≠p-Sp-∏p-Im-c\m-Wv. ]cn-ip-≤m-flm-hns‚ hmk-ÿe - a - mWv \ΩpsS ico-cw. b)\mw ssZh-Øns‚ Iq´p-th-e-°m-c-\mWv (1 sImcn : 3:9) \mw hyXy-kvXc - m-bn-cn-°p-hm≥ hnfn-°s - ∏-´h - c - mWv.- A-Xp-sIm≠v ]pXnb krjvSn-bpsS A\p-`-hØn¬ {InkvXp-hn¬ Pohn-°W - w. a‰p-≈h - c - p-am-bp≈ _‘-Øn¬ hniz-kvXX ]men-°m≥ Ign-b-Ww.
hnip-≤-Po-hnXw F∂m¬F¥mWv? Rm≥ hnip-≤-\m-bn-cn-°p-∂-Xp-t]mse \nßfpw hnip-≤-cm-Ip-hn≥ F∂mWv I¿Ømhv Bh-iy-s∏´n-cn-°p-∂-Xv, Bbn-cn-°p∂ CSØv hniz-kvX-cm-bncn-°p-I-bmWv. hnizkvXX Bcpw \nco-£n-°p-hm≥ C√m-Øt∏mƒ Bflm¿∞bpw kXy-k-‘-Xbpw D≈-h-cmbn-cn-°p-∂-XmWv hniz-kvX-X-bpsS e£-Ww. We are what we are, when we are alone. A\o-Xnbpw Ag-a-Xnbpw \nd™ kaq-l-Øn¬ AXn-\-Sn-a-s∏SmsX Pohn-°p-∂-XmWv hnip≤ Pohn-Xw.
Bflm-hns‚ ^ew (Kem : 5:22) Bflm-hns‚ ^ew ]pd-∏S- p-hn-°p-∂X - mWv hnip≤n-bpsS e£-Ww. kvt\lw, kt¥mjw XpS-ßnbh F√mw Hcp-h-\n¬ Ds≠-¶nte hnip-≤-Po-hn-Xam-Ip-∂p-≈p. C{μo-bP - bw am{Xw kqNn-∏n-°s - ´, icoc-Øns‚ F√m Ah-b-h-ß-fp-sSbpw ta¬ ]q¿Æ-
bph-[mc 2011
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amb \nb-{¥Ww D≠m-bn-cn-°-Ww. aq∂v Ipc-ß-IfpsS in¬]w \sΩ A\p-kva-cn-∏n-°p-∂Xv AcpXm-ØXv ]d-b-cp-Xv, tIƒ°-cp-Xv, ImW-cpXv F∂mWv. bmt°m:3:10˛¬ Hcp hmbn¬ \n∂p Xs∂ kvtXm{Xhpw im]hpw ]pd-s∏-Sp∂p F∂p \mw hmbn-°p-∂p. \ΩpsS \mhns\ hfsc kq£va-XtbmsS D]-tbm-Kn-®ns√-¶n¬ hm°p-Iƒ hmfp-Ifmbn amdpw. F{X ]cp-ja - m-b, \nμy-am-b, {Iqc-amb hm°p-I-fmWv Nne-cpsS hmbn¬ \n∂pw hcp-∂-Xv. AXp a‰p-≈hsc apdn-s∏-Sp-Øpw, thZ-\n-∏n-°pw.The tongue is but three inches long, yet it can kill a man six feet high F∂Xv hmkv X - h - a t√ ? hnip≤
PohnXw km≤y-am-bn-Øo-cp-∂Xv tbip-hp-am-bp≈ _‘-Øn¬ Pohn-°p-tºmƒ am{X-am-Wv. 2) Zm\n-tb¬ hn\-bm-\z-X-\m-bn-cp∂p Zm\n-tb¬ s\_p-°Z- vt\-k¿ kz]v\hpw hymJym\hpw \¬In (Zm\o : 1:31˛45), Ah≥ cmPysØ kIe a{¥-hm-Zn-If - nepw B`n-Nm-cI - ∑ - m-cnepw ]Ønc´n hnin-jvT\ - m-bn-cp∂p (Zm\o : 1:20). F∂m¬ Zm\ntb¬ ]d-bp-∂Xv X\n°v Poh-t\m-Sn-cn-°p∂ a‰msc-°mfpw A[n-I-amb ⁄m\-an√ (Zm\o: 20:30) F∂pw Cu cl-ky-ßsf shfn-s∏-Sp-Øn-s°m-SpØXv ssZh-am-sW-∂p-amWv (2: 28). F{X henb hn\-bØ - ns‚ DZmØ amXr-Ib - mWv CXn-eqsS Zm\ntb¬ ImWn- ® p- X - ∂ n- c n- ° p- ∂ - X v . tbml- ∂ m≥ kv\m]-I-\nepw Cu hn\bw \ap°v ImWp-hm≥ Ign-bpw (a¿s°m:1:7, ept°m:7:28). Fs‚ ]n∂mse hcp-∂-h≥ Ft∂-°mƒ hen-b-h≥, Ahs‚ sNcp∏ns‚ hmd- g n- ∏ m≥ t]mepw Xm≥ tbmKy- \ √ F∂mWv ]d-bp-∂X - v. Cu hn\bw D≠m-IW - s - a-¶n¬ ]cn-ip-≤m-flmhv D≈n¬ \nd-Ww, Xmgva-tbmsS Hmtcm-cp-Ø≥ a‰p-≈-hs\ Xt∂-°mƒ t{ijvT≥ F∂v FÆp-tºmƒ (^nen: 2:3). a‰p-≈-hsc AwKoI-cn-°p-Ibpw BZ-cn-°p-Ibpw sNøp-tºmƒ \ap°p kphn-ti-j-Po-hnXw km≤y-am-Ipw. \ΩpsS `mc-߃ I¿Øm-hns‚ Npa-en-te°p am‰p∂ CS-amWv {]m¿∞-\, F∂m¬ AXv sSent^m¨ kw`m- j Ww t]mse Bbn- c n- ° Ww ImcWw I¿Øm-hn-\v \tΩmSp F¥p-]-d-bm-\p≠v F∂v \mw {i≤n-°-Ww. AXn-\-\p-k-cn®v PohnXsØ {Iao-I-cn-°-Ww. _mt_¬ kwÿm-\Øp Zm\o-tb-en-\p-≠m-bncp∂ DØ-c-hm-ZnXzw F{X hep-Xm-bn-cp-∂p. ]t£ AXns‚ a≤y-Ønepw Ah≥ {]m¿∞-\bv°v kabw Is≠-Øn. cmPm-hns‚ kz]v\hpw A¿∞hpw shfns∏-SpØn In´p-hm-\mbn {]m¿∞n-°p-hm≥ kvt\lnX-∑m-tcmSp Bh-iy-s∏-Sp∂ Zm\n-tb-ens\ \ap°p ImWp-hm≥ Ignbpw (Zm\o: 2:18). ]e¿°pw `‡n 20
bph-[mc 2011
IqSp-tºmƒ ssZh-hp-am-bp≈ Iq´mbva am{Xw aXn, a\p-jy-\p-ambn bmsXmcp _‘-hp-an√ F∂m¬ Zm\o-tb¬ ssZh-tØmSpw kl-hn-izm-kn-I-tfmSpw Iq´mbva ImWn-®p. Bdmw A≤ym-bØ - n¬ cmPm-hns\ \a-kvIc - n-°mØ-hsc knwl-°p-gn-bn¬ CSp-sa∂ I¬]\ h∂t∏mƒ Zm\o-tb¬ ]Xn-hp-t]mse amfn-Ia - p-dn-bn¬ Infnhm-Xn-ep-Isf sbcp-it- e-an\p t\sc Xpd-∂n´p aq∂p{]m-hiyw ap´n-t∑¬ \n∂p sIm≠p {]m¿∞n-°p-∂Xmbn \ap°p ImWm≥ Ign-bpw. {]iv\ß - f - psS a≤yØnepw ]X-dmsX hnizm-kØ - n¬ \ne \n¬°p∂ Zm\n-tb-ens\ _lp-am-\a - m-bn-cp∂p (6: 16) am{X-a√ kI-ecpw Zm\n-tb-ens‚ ssZh-ap-ºmsI `b-`‡ - ntbm-sS-bn-cn-∏m≥ cmPmhp Xo¿∏p I¬]n-®p(6: 26). Pohn® Np‰p-]m-Sp-Isf kzm\o-\n-°p-hm≥, cq]m-¥c - s∏-Sp-Øp-hm≥ ]cym-]vXa - mb Pohn-Xs - sien ˛Living the Gospel, AXp Zm\n-tb-en\p km[n-®p. \ΩpsS tPmen-Øn-c° - n-\n-Sb - n¬ {]m¿∞-\bv°p kabw Is≠-Øm≥ \mw ]e-t∏mgpw ]cm-P-b-s∏Sp-∂nt√? Hmtcm Znh-khpw Bcw-`n-°p-tºmgpw A∂sØ {]h¿Ø-\-Øn-\m-h-iy-amb i‡nbpw Ir]bpw tNmZn- ® p- h m- ß mw. k‘ym ka- b Øv A∂∂p A\p-`-hn® ssZh-Ir-]-I-sf-tbm¿Øp ssZh-k∂ - n-[n-bn¬ hn\-bs - ∏-´p, ssZhsØ kvXpXn°mw. {]m¿∞- \ bv ° p kabw th≠m, `mj th≠m, kmlnXyw th≠m \ΩpsS efn-X-amb hnizm-khpw sNdp hmN-Iß - fpw I¿Ømhv \∂mbn a\- k n- e m°n A\p- { K- l - ß ƒ ]I¿∂p- X - c pw. {]m¿∞\ Pohn-X-Øn¬ i‡n-{]m-]n®v Pohn-°p∂ kphn-tijw Bbn \ap°v amdmw. 4) Zm\n-tb¬ ssZh-Øn¬ am{Xw B{i-bn-®p Hcp-Iq´w Bfp-Iƒ, Pohn-X-Øn¬ F√m-hn[ ku`m-Ky-ßfpw e`y-am-Ip-tºmƒ ssZhsØ ad°pw. Cu temI-Ønse \nt£]w aXn-sb∂p IcpXn AXn¬ Aan-X-ambn B{i-bn-°pw. as‰mcp Iq´¿ {]iv\ß - ƒ hcp-tºmƒ ssZh-Øns‚ kvt\lsØbpw Icp-X-en-s\bpw Ipdn®v kwi-bn®v ssZhØn¬ \n∂-Ie - pw. F∂m¬ Zm\n-tb¬ F√m kmlN- c y- ß - f nepw ssZh- Ø n¬ B{i- b n- ® p. 6˛mw A≤ymbw 10-˛mw hmIy-Ønse apsº sNbvXp h∂Xp-t]mse F∂ hm°p-Iƒ AXmWp kqNn-]n-∏n°p-∂-Xv. XpW-bm-bn-cp-°p∂p (k¶o: 46:1) hnizmk-tØmsS apt∂-dp-tºmƒ Pohn-°p∂ kphn-tijw Bbn amdp-hm≥ \ap°v Ign-bpw We may forget to live the Gospel, Living the Gospel- It is not something we should forget. Let us re-dedicate ourselves to the Gospel in the true sorce of the term in whatever culture we are. Let us pray that the Holy Spirit helps us to be living the Gospel or to be the 5th Gospel.
Living The Gospel In Different Cultures The glorious gospel must be deeply rooted and alive in our hearts and thoughts. The Word has to become flesh in our life. The Word has to incarnate in us and must be Thomas Philip, Philadelphia
A s we live in the American
culture as a faith community, we have to reflect and uphold the centrality of the gospel in our existence on this part of the globe. Wonder why the North American churches have lost their influence in society and culture, and the new generation rejects the church and faith? Are we successful in reaching out with the “good news” to the secular world and the culture around us? Will our children be rooted in the faith and traditions of our church? To answer these questions, let’s take a look at a snapshot of the cultural landscape. With any evaluation of the current culture, it is apparent that society is not well. Despite the growth of democracies and technological advancements to address seemingly every ailment of humanity, we still have profound problems. We are living in a world where the dignity and sanctity of life is questioned. The primary human institutions of marriage and the family are under attack and in
evident in all our walks. When the Word is not becoming flesh (life), it remains conceptual and we see disconnect and discord in our life as Christians. great danger of being redefined in unchristian ways. Materialism, selfishness, and greed are still constant companions of many Christians and even churches. As Christians, we have to accept much of this blame for this spiritual and moral decline. Those who reject the church and the faith do so because of experience, not of ignorance. When we fail to live by our faith and principles, we are turning people away from the gospel. When we fail to live the gospel at all phases of our lives, those around us recognize the discord in our Christian living. When our eyes are fixed on worldly things we gradually become conformed to its standards, we are losing our radiance; we are not spreading the light of the gospel in this world and our fruitless Christian lifestyles deter people
from coming to church and accepting our faith. Of those who attend church, many are interested in “church”, but not in Christ. To some, church became part of the tradition and for some others it’s just an organization for social interaction! Many in the church are making the serious mistake of not knowing the Holy Spirit! In this context, how can we redefine our spirituality and live the powerful and glorious gospel of our Lord? First, the truth of the gospel must transcend across all physical and cultural barriers. Remember, Christ and gospel are focal points and our lives must revolve around them, not around the culture (prayer point: Lord, prepare my heart to accept thy Word). Find devoted time to listen and read the Word of God and meditate
bph-[mc 2011
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on the Word. Hearing and studying the Word of God became an option in the current culture; it’s the last thing in our priority list. Satan keeping us b-u-s-y (buried under Satan’s yolk) and sadly we, the so called Christians push Christ and the gospel to the periphery of our lives. The cares of the world is choking out the glorious gospel. We read in 1st Corinthians: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” Much prayer is needed for the Spirit of the Lord to prepare our calloused hearts to be tilled and prepared to receive Christ and His power. Our children need to see us meditating on the word of God and kneeling down before the Lord. Second, the gospel must be lived (reflected well in our day to day life) – (prayer point: Lord, I beseech your abiding presence in me and allow thy Word to become deeply rooted in me by your grace and power to bear fruit for your kingdom.) The Word of God and our faith cannot simply remain conceptual or on the pages of a book. The glorious gospel must be deeply rooted and alive in our hearts and thoughts. The Word has to become flesh in our life. The Word has to incarnate in us and must be evident in all our walks. When the Word is not becoming flesh (life),
it remains conceptual and we see disconnect and discord in our life as Christians. The seed remains as the seed if it is neither taking root nor sprouting. We are counterwitnessing when we don’t grow and bear fruits in our Christian ministry. The life of a Christian must be a living testimony to those around and should provide a glimpse of hope and light to those living in despair and darkness. Third, the gospel must be shared and witnessed (Prayer point: Lord, help me to reach out to at least one person today.) Christ challenged us to be fishers of men. Fish won’t come to us; we need to reach out to the lost world to share the joy, peace, and love we experienced in our faith. We need to start from where we are to reach out to our friends, coworkers, neighbors, and families. We are commanded to go out to the ends of the world to preach the good news of Jesus Christ. God is calling us to move beyond selfseeking motives of faith and redirect our focus on reaching others. God has placed His church in the middle of a lost and fallen world. Therefore, we have to take the message of gospel to the troubled culture with confidence, not in ourselves, but in the gospel. The problem with North American churches is that they are fighting over preferences and issues that do not matter, while the world and
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the surrounding communities are perishing without Christ! When we fail to fulfill our calling, we become stumbling blocks to others in their heavenward journey. Let’s live in the power and grace of the gospel and witness Christ to become Kingdom builders in this lost culture by putting on the full armor of God (i.e. belt of truth, breast plate of righteousness, shield of faith, helmet of salvation, shoes of readiness to spread the good news, and sword of the Word of God). In Acts 17, we see Apostle Paul going into the middle of the culture in Athens where evil, idolatry, and sin existed at its peak. He was distressed to see the city with its idols and faithfully preached the truth of the gospel at the marketplace, particularly to the philosophers. Paul trusted in the power of the gospel. The power to save sinners and transform culture rests not on us or our presentation skills, but on Christ alone. Paul fulfilled his calling and trusted the Lord with the results. For a final thought: Christ is calling…. culture is calling as well. Which one would you respond to? Answer the call of culture with the gospel of Christ. Christ is calling us not to conform to the prevailing culture, but rather to be transformed in the light of the gospel.
North East Region Yuvajanasakhyam activities for 2011 The North East Region Yuvajan asakhyam activities for the year 2011 was inaugurated by Marthoma Diocese North America & Europe Bishop’s Secretary Rev. K.E. Geevarghese at Epiphany MTC, New York on June 5, 2011. President Rev. Benjamin George presided over the meeting. Secretary Dr. Shibu Joseph welcomed theYuvajanasakhyam members and guests. Treasurer Mr. Biju Varughese spoke on the various activities planned for 2011.
Vice President Mr. Babu Varughese gave vote of thanks. The region conducted the Yuvajanasakhyam Kalamela on August 7, 2011 at Epiphany MTC, NewYork. There were competitions for song-solo (male & female), songgroup, bible reading, elocution, essay writing, and bible quiz. St Johns MTC was the overall winner, followed by Epiphany MTC in second place and St Thomas MTC in third place. The 8th Regional Yuvaja
nasakhyam volleyball tournament took place on September 10th, 2011 at Hillburn, NY. There was intense competition amongst the top 5 teams from the region. After a thrilling final, Long Island MTC won the championship trophy. St Stephens MTC was the runner up. The region will be hosting a Christmas Carol Song competition on December 25, 2011.
Long Hair
A
young boy had just gotten his driving permit. He asked his
father, who was a minister, if they could discuss the use of the car. His father took him to his study and said to him, “I’ll make a deal with you. You bring your grades up, study you Bible a little and get you hair cut and we’ll talk about it.’’ After about a month the boy came back and gain asked his father if they could discus use of the car. They again went to the father’s study where his father said, “Son, I’ve been real proud of you. You
have brought your grades up, you’ve studied your Bible diligently, but you didn’t get your hair cut!’’ The young man waited a moment and replied, “You know Dad, I’ve been thinking about that. You know, Samson had long hair, Moses had long hair, Noah had long hair, and even Jesus had long hair.....’’ To which his father replied, “Yes, and they walked every where they went’’
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