O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Zo]v-Xn 2021
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Zo]v-Xn 2021
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
FROM PRINCIPAL'S DESK
sImtdmW ]Tn-¸n-¡p¶ ]mT-§Ä A¸w sshIn-bm-sW-¦nepw Cu hÀjhpw {]Xn-Iqe kml-N-cy-§-fpsS \Sp-hn \n¶psImïv Zo]vXn {]kn-²o-I-cn-¡p-¶Xv Gsd kt´m-j-t¯m-sS-bm-Wv. sImhn-Unsâ ]nSn-bn s]«v H¶c hÀj-t¯m-f-ambn IrXyambn skan-\mcn Im¼-kn ¢m-kp-IÄ \S-¶n«v. DS³Xs¶ ]qÀ®ambn skan-\mcnPo-hnXw Bcw-`n-¡m-\mhpw F¶ {]Xymi Ft¸mgpw \ne-\nÀ¯n-bn-cp¶p F¦nepw, AXv CXp-h-scbpw ]qÀ®-km-£m-Xv¡m-c-¯n F¯n-bn-«n-Ã. Ign-ª-hÀjw Im¼kn ¢mkp-IÄ \S-¶Xv GXm\pw amk-§Ä am{X-am-Wv. Cu hÀjhpw cïp-hÀj-¡mÀ¡p-am{Xw ¢mkpIÄ Bcw-`n-¨n-t«-bp-Åp. Cu lrkz ka-b-¯n\pÅn AXy-²zm\w sNbvXn-«mWv hnZym-À°n-IÄ Cu hÀjs¯ Zo]vXn {]kn-²o-cn-¡p-¶-Xv. ]n¶n {]hÀ¯n¨ FÃm-h-scbpw A`n-\-µn-¡p-¶p. AhÀs¡Ãmw thïn- {]mÀ°n-¡p-¶p. hf-sc-¡mew tImhn-Um-\-´c D]-Po-h-\-s¯-¡p-dn¨v \½Ä NÀ¨-sN-bvXn-cp-¶p. F¶m Ct¸mÄ Cu alm-am-cn-s¡m¸w Pohn-Xs¯ F§ns\ {Iao-I-cn-¡-Ww- F-¶-XmWv {][m\ Nn´m-hnj-bw, ImcWw, F¶v CXv ]qÀ®-W-ambn Hgn-ªp-t]mIpsa¶p \ap¡v \nÝ-b-an-Ã. henb {]l-ci-àn-sbm-¶p-apÅ tcmK-aà F¦nÂt¸mepw CXp-aqew ac-W-s¸-«hÀ e£-§-fm-Wv. \msf F\n¡v Cu tcmKw h¶m ^ew F´m-bn-cn¡pw F¶v {]h-Nn-¡p-hm\pw km[n-¡p-¶n-Ã. AXm-bXv {] l-c-tijn Ipd-ª-sX-¦nepw `b-s¸-Sp-¯p¶ Hcp tcmKm-Wp-hn-t\m-sSm-¸-amWv \½Ä Pohn-¡p-hm³ X¿m-dm-Ip-¶-Xv. F{X -tem-I-t\-Xm-¡sf, F{X k`m t\Xm-¡sf, F{X BtcmKy {]-hÀ¯-Isc, F{X kmaqly ]cn-jv¡À¯m-¡sf Cu Ipª³ sshdkv sImïp-t]mbn¡gnªp F¶ IW¡p-IÄ FÃm-hÀ¡pw e`y-am-Wv. `b-¶n«v Imcy-an-Ãm-¯-Xn-\m `bw ]pd-¯p-Im-Wn-¡msX Pohn¡p-Itb Xc-ap-Åp. Npcp§nb t{kmXkp-I-fn \n¶pÅ hcp-am\w sImïpw Npcp-§nb \ne-bnepw F§ns\ Pohn¡mw F¶-XmWv tImhnUv ]Tn-¸n¨ Hcp ]mTw. [mcm-fn-¯¯n\v t{_¡n-Sp-I-bmWv sImtdmW Hcp hn[-¯n sNbvX-Xv. k`m Pohn-X-¯n \½Ä kwL-Sn-¸n-¨n-cp¶ s]cp-¶m-fp-Ifpw aäv BtLm-j-§-fpw, A\m-h-iy-ambn ImWn\I NpÅ X-bMm-b ntà Zo]v -Xn Iptd2021 ¡m-9 O Rs]menT H O D O¸ X n¨p THEO LO G I C¡ A Lp-h S Em-M A R Y,hy{KKO T TAYA ncp ¶
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e-am-bn«v {]I-S-am-bn-cp-¶-Xv. Gähpw henb s]cp¶m-fp-Ifpw Pq_nen BtLm-j-§fpw \S-¯p¶ kwL-S\ AYhm tZhm-ebw Gähpw {]ikvXn BÀPn-¡p¶ {]h-W-X-bn-emWv Iptd-¡m-e-ambn \½Ä Pohn-¡p¶-Xv. FÃm-s]-cp-¶m-fp-I-tfmSpw BtLm-j-§-tfmSpw `£W hnX-cWw A\n-hmcy-ambn ]cn-K-Wn-¡-s¸«p hcn-I-bm-bn-cp-¶p. Bcm-[-\-bpsS `m-K-am-bn«v ap«p-Å-h\v A¶w- sIm-Sp¡pI F¶-Xn \n¶v FÃm-hcpw kp`n-£-ambn `£Ww Ign¨v Bcm-[-\m-Ø-e-¯p-\n¶pw ]ncnbpI F¶ XXz-¯n-te¡v Imcy-§Ä amdn-bn-cp-¶p. AsXm¶pw A\n-hm-cy-a-sÃ-¶pw, Ah-sbm¶pw IqSmsX Bß-kw-Xr-]vXn-tbmsS Pohn-¡m-sa¶pw s]cp-¶m-fp-IÄ \S-¯m-sa¶pw sImtdmW \s½ ]Tn-¸n-¨p. \½psS A\m-hiy BUw-_-c-§Ä¡v ssZhw X¶ Hcp {]l-c-amWv Cu alm-amcn F¶p Icp-Xp-¶-h-cp-ap-ïv. AS§n HXp§n ]mÀ¡p-hm-\pÅ Hcp ]cn-io-e\w Cu Ime¯v a\p-jy\v e`n-¡p-¶p-ïv. a\p-jysâ A]-[x-k-©m-c-§Ä A[n-I-am-b-t¸mgmtWm Cu ]mTw ]Tn-t¡-ïn-h¶Xv F¶v tXm¶nt¸m-Ip-¶p. ssZh-P-\s¯ i]n-¡p-hm-\mbn _n-sebmw {]hm-N-Isâ hgn-hn-« -t]m¡v ssZh-¯n\v CjvS-am-bn-cp-¶nà F¦nepw Ah³ AXv B{K-ln-¨n-cp-¶-Xp-sImïv ssZhw BZyw ]pd-s¸-Sm³ A\p-h-Zn-¨p. AtX-k-a-bw-Xs¶ A\n-jvS-am-bXp {]hr-¯n-¡p-hm³ XpS-§n-b-Xn-\m ssZh-tIm]w Ah\v FXnsc Pzen-¡bpw sNbvXp (kw-Jy. 22. 22). ssZhw amemJ aqehpw IgpX aqehpw Ahs\ XS-bm³ {ian-¡bpw sNbvXp. B Igp-X-sb-t¸mse Cu Ipª³ sshdkv \½psS ap¶n \n¶v ]d-bp-¶ptïm þa-Xn, \nÀ¯p-I, C\n apt¶m-«p-t]m-bm A]-I-S-am-Wv. ]s£ _n-sebmw hoïpw apt¶m-«p-t]mbn ssZh-P-\s¯ i]n¡m³ {ian-¨p. Ah-km\w i]n-¡m³ km[n-¨p-an-Ã, Ahsâ A]-[x-k-©m-c-¯n\v Iqen In«p-Ibpw sNbvXp (kw-Jy. 31. 8). A\m-h-iy -amÀK-§-fn-eq-sS-bpÅ a\pjy-sâ ZpÀ¶S-¸p- Im-cWw Ah\p Xs¶ In«p¶ in£-Ifpw A\À°-§fpw Iïp-]T - n-¡m-¯X - n-\m  asämcp hgn-bn-eqsS amÀ¤ XSkw krjvSn¨p t\m¡p-Ib - m-hmw. C\n-sb-¦nepw \½Ä ]Tnt¨ ]äq. hnÀNz temI-¯nsâ hmXm-b-\-§sf aeÀs¡-Xp-d¶v AXnÂ\n¶v {]tbm-P\w e`n-¡p¶-Xn-\pÅ km²y-X-IÄ Cu sImtdm-W¡mew \s½ ]Tn-¸n-¨p. C¶v temI-¯nse AXn-{]-i-kvXamb bqWn-th-gvkn--än-I-fp-sSbpw aäpw ]e Un{Kn-Ifpw ho«n-encp¶p Ic-Ø-am-¡m-\pÅ km[yX \ ap¡v e`n-¡p-¶p. ]m«p-IÄ, `mj-IÄ, thZ-imkv{Xw, Ncn{Xw F¶p thï, IrXy-amb {]mtbmKnI ]cn-in-e\w \nÀ_-Ô-an-Ãm¯ GXp Imcyhpw Hm¬sse-\mbn ]Tn-¡m\pw ]Tn-¸n-¡m\pw AXns\ D]-Po-h\ amÀK-ambn kzoI-cn-¡m\pw km[yX ssIh-¶n-cn-¡p-¶p. ho«n \n¶n-d-§msX GXp amÀ¡-änepw t]mbn tjm¸nwKv \S-¯p-hm-\pw, ]W-an-S-]m-Sp-IÄ \S-¯p-hm\pw FÃmw km[mcW P\-§-sf-t¸mepw Cu kml-Ncyw ]Tn-¸n-¨p. sImtdm-W-¡m-e¯p \n¶v am\-h-cm-in¡v Dïmb henb t\«-§-fn H¶mWv AsX¶p ]d-bmw. ]s£ AXn-t\m-sSm-¸hpw A\m-hiy {]h-W-X-IÄ IS-¶p-h-cp-¶pïv F¶Xv Pm{K-X-tbmsS ho£n-t¡-ïn-bn-cn-¡p-¶p. ]nd¶p hogp¶ Ipªpw CâÀ s\änsâ Bim-\mbn amdp-t¼mÄ ]e-t¸mgpw Ah³ BZyw ]co-£n-¡p-hm³ XmXv]cyw Im«p-¶Xv AXnse Zpjv{]-h-W-X-Isf Bbn-cn-¡pw. kq£n-¨n-sÃ-¦n [mÀ½nI aqey-§Ä \jvS-s¸« Hcp Xeap-dsb Bbn-cn¡pw \½Ä `mhn-bn hmÀs¯-Sp-¡p-I. Cu Ah-Ø-bn Gähpw IqSp-X {]bmkw A\p-`-hn-¡p-¶Xv hr²-cpw, Ipªp-§-fp-amWv F¶p ]d-bmw. ]pd-¯n-d§ - m\pw kplr-¯p-¡sf ImWp-hm\pw Bi-b§ - Ä ka-{]m-b¡ - m-tcmSp ]¦p-hbv¡p-hm\pw Ign-bmsX Cu cïp Iq«cpw izmkw ap«p-¶p-ïv. kv¡qfn t]mtI-ïm¯ AhØ \Ã-Xm-sW¶v BZyw tXm¶n-bn-cn-¡m-sa-¦n-epw, HmSn-¡-fn-t¡ï {]mb-¯n AS-¨n« PohnXw \bnt¡-ïn-hcp¶Xnsâ Xnà-^-e-§Ä Ip«n-IÄ A\p-`-hn-¡p-hm³ XpS-§n-bn-cn-¡p¶p. hr²-P-\-§Ä ]ecpw A´Àap-J-cmbn ]cn-W-an-¨n-cn-¡p-¶p. sImtdm-Wsb k¼qÀ®w XpS¨p \o¡p-hm³ F¶p km[n-¡p-sa¶v \nÝ-ba - n-sÃ-¦n-epw, ]mT-§ Ä DÄs¡m- ï v , AXn- t \m- s Sm¸w Pohn- t ¡- ï - X n- \ pÅ ap³I- c p- X - e p- I Ä kzo- I - c n¨v {]mÀ°\m ]qÀÆw apt¶-dmw. tPm¬k-¨³, {]n³kn-¸mÄ
Zo]v-Xn 2021
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Leaving behind nights of terror and fear, I rise, Into a daybreak that’s wondrously clear I rise Bringing the gifts that my ancestors gave, I am the dream and the hope... I rise I rise I rise. - Maya Angelou hensbmcp Iq«mbvabneqsS XpS¡w Ipdn¨v, Ime¯nsâ {]XnkÔnIsf XcWw sNbvXv, C¶o hcnIfneqsS Zo]vXamb Hcp Ime¯nsâ Xncnbn«v sh¡s«... ImSpIbdnb Nn´IÄs¡m¸w `mhnbnte¡v IpXn¡p¶hÀ¡pw ImelcWs¸« Nn´IÄs¡m¸w `qXIme¯n Aebp¶hÀ¡pw CSs¡ms¡ h¶p HmÀ½bpsS Xncn sXfnbn¡phm³...
- Team Editorial
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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hn. cl-ky-§Ä Hcp-¡- ip-{iq-j-bp-sS AÀ°w
ImcpWy¯nsâ DuÀÖ{]hmlw hn. Ip¼-kmcw The Road to Emmaus: A Liturgical Reading of Luke 24: 13-35
]cnØnXn ssZhimkv{X¯ns\mcmapJw
tIm-hnUpw sIm-tdm-Wbpw ]n-s¶ ]u-c-Xzhpw Epidemic Social Distancing & Plague of Cyprian
Not able to, Able not to Sin The Pilgrim and Pilgrimage
Social Identity of Syrian Christian
Zo]v-Xn 2021
ae¦c \{kmWnIfpsS sblqZm ]Ým¯ew: Hcp Ncn{XhniIe\w {]-tem-`-\m-bp[w Infant Baptism: A Practice in Accordance with The Scripture and Tradition of The Church
sIWn Paul, The Apostle and the 'Gospel of God' in Romans 1: 1-7
t]mknäohv kvt\l-\n-[n-bmb ]nXm-hnsâ D]a
ssZh cq]hpw a\p-jy-`m-hhpw
hen-b Nn-d-I-cn-¡-s¸-« kz-]v-\§Ä kXymt\zjWw
au\w
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Unceasing War Against Unseen Enemies; An Inevitable Existential Struggle
Pneumatic Christology: A Guarantee of the Rejuvenating Power of the Holy Spirit
iqteanbpsS hnip² {]Wbw
kaZq-cw
77 83 86 88 97 99 103 106 108 111 115 120 121 124
a[y-h-b-kv-¡-cp-sS ac-Ww \Â-Ip-¶ HmÀ-½-s¸-Sp-¯-ep-IÄ \n§-fpsS Imet¯m \n§-fpsS ]nXm-¡-·m-cpsS Imet¯m C§s\ kw`-hn-¨n«ptïm?
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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\pdp§v Nn´-IÄ
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bm{Xmsamgn
tl acWta \n\¡v F{X t]cpIÄ...
a-t{UmXp-cp-¯nse ]m-cn-kvYn-Xn-I- {]-iv\-§-Ä-
HmÀ-½-¡q-Sm-c§Ä
Over and Over…
in-jy-\m-Ip-hm-\p-Å hnfn
Mother's Day
Surviving in the Age of Artificial Intelligence
acp-¸-¨-tXSn N¢bpw kq^nbpw
`qI¼w
C¶eIfnse {]XnZm[\³ ]pep¯pcp¯n Nmt¡m Nmt¡m
DuXn-b-XmWtà It's Always a Matter of Time
ambn¡s¸Sp¶ Ncn{Xtijn¸pIÄ
ZnhytXPÊpIfmIp¶ Xncptijn¸pIÄ Life In the "Age of New Normal"
tIm-hn-Uv 19 a-lm-am-cnbpw C-´y³ hn-Zym-`ym-k ta-J-ebpw; H-cp hn-i-Ie-\w \oXnbpsS hmXmb-\§Ä
Hcp sImtdmWm\p`hw iq\yamIp¶ ssZhmt\zjW§Ä "Insult is the best investment"
]cnjvIrXn
kwkvImcw kwkvI-cn-¡-s¸-Sp-t¼mÄ CSw {]bmWw \mw hn-iz-kv-X-tcm?
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
hn. cl-ky-§Ä
Hm
tUm. amXyqkv amÀ tkth-dn-tbmkv sa{Xm-t¸m-eo¯
À¯-tUmIvkv k`m ]mc-¼-cy-¯n IqZm-i-Isf hn. cl-ky-§Ä (Holy Mysteries) F¶mWv Adn-b-s¸-Sp -¶-Xv. k`-bpsS B´-coI Poh³ cl-kym-ß-I-amWv (Sacramental) F¶p-Å-XmWv CXnsâ kXyw. k`-bpsS Ncn-{Xhpw `c-W-{I-a-§fpw `uXn-I-amb {]hÀ¯\ ssien-I-fp-saÃmw sFln-I -amb (temporal) Imcy-§-fm-Wv. k`-bpsS B´-cnI Poh³ {InkvXp -hnsâ ico-c-amb k`-bn-eqsS {InkvXp-hn¡qSn ]cn-ip-²m-ßm-hn-\ m \bn-¡-s¸-Sp-¶p. CsXmcp henb cl-ky-am-Ip¶p (F-t^ky 5:32) ]cn. ]ueqkv ]Tn-¸n-¡p-¶p. Bb-Xn-\m "ssZhnI cl-ky-§-fpsS Krl-hn-Nm-c-I-·mÀ' F¶v At¸m-kvtXm-e-·mÀ kzbw ]cn-N-b-s¸-Sp-¯p -¶pïv (1 sImcn. 4:1). F¶m k`-bpsS ]mc-¼cyw F¶p-]-d-bp-¶ -Xn k`-bpsS Bßo-Ihpw euIn-I-hp-amb (Spiritual and temporal) FÃm Imcy-§fpw DÄs¸-Spw. ""tbip-{In-kvXp-hnsâ cl-ky-§-fpsS ip{iq-j-IÀ (deacons) FÃm a\p-jy-tcmSpw lrZy-ambn CS-s]-Sp-¶-h -cm-bn-cn-¡-W-sa¶v hn. Cám-¯n-tbmkv \qtdmt\m (Epistle of Trallions 2:3) HmÀ½n-¸n-¡p-¶Xv k`-bpsS ka-{K-amb ]m-c-¼-cy-¯nsâ k¶n-th -i-I-cm-bn-cn-¡-W-sa-¶pÅ {]t_m-[-\-am-Wv. k`-bpsS {]]-©-cq-]m-´o -I-cW {]{Io-b-bn kÀÆ-scbpw kÀÆ-Xn-s\bpw ]pXnb BIm-i-¯n \pw ]pXnb `qan-bn-¡p-ambn amä-s¸-Sp¶ ZuXyw IqZm-i-I-fn IqSn {InkvXob Krl-hn-Nm-c-I-·m-cn \n£n-]vX-am-Wv. ssZh-cm-Py-¯nsâ `mK-`m-KnXzw BßoI Pohn-X-¯n¡qSn k`-bn k¼qÀ®-ambn \S-¡p-¶p. CXn-epÅ `mK-`m-KnXzw hn. IqZm-i-bn IqSn
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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{InkvXp-hn-epÅ \½psS _Ô-¯n ]cn-ip-²m-ßmhp apJm-´ncw ]m]-]-¦n-ehpw PoÀ®n-¨Xpw \nÀÖo-h-am-bXpsaÃmw ]nXm-hmw ssZh-¯nsâ iàn-bm hnip-²hpw ssNX-\y]qÀ®-hp-am-bn-¯o-cp-I-bm-Wv. Bb-Xn-\m k`-bn-ep-Å-sXÃmw {InkvXp-hnepw ]cn-ip-²m-ßmhp apJm-´n-chpw Hcp IqZm-i-bm-bn-¯o-cp-¶p.
a\p-jy\pw B IqZm-i-bn D]-tbm-Kn-¡-s¸-Sp¶ hkvXp-¡-fn¡qSn {]]-©-¯n\pw km[y-am -Ip-¶p. Hmtcm IqZm-ibpw AXn DÄs¸-Sp¶ hyànt¡m hyàn-IÄt¡m am{X-aà ^e-Zm -b-I-am-Ip-¶-Xv. AXn¡qSn {]]-©-¯n\pw ip²o-I-cW {]{Io-b-bnse `mK-`m-KnXzw Dïv. k`-bpsS BßoI {]hr-¯n-Isf "IqZm-i-IÄ' F¶ Hcp {]tXyI hn`m-K-ambn ]cnKWn-¡p -Itbm Ah F®n thÀXn-cn-¡p-Itbm sN¿p¶ Hcp ]Xnhv ]ucm-WnI k`-bn CÃm-bn-cp-¶p. hn. amtam-Zo-Ê, hn. aqtdm³, Ip¼-kmcw, hn. IpÀºm-\-, hnhm-lw, ]«-Xzw, ssXem-`n-tj-Iw F¶o Ggp-Iq-Zm-iI - Ä e¯o³ It¯m-en¡m k` b - psS \nP-s¸-Sp-¯-em-Wv. G.-Un. 1267  tdma³ t]m¸v ¢aâv \mem-a³ A¶s¯ IpkvX-´ot\m-t¸m-eo-knse ss_kâ-bn N{I-hÀ¯n aoJm-tb ]mse-tbm-tem-tKm-kn F«m-a-\n \n¶v hnizm-k-{]-Jym-]\w (Profession of Faith) FgpXn kaÀ¸n-¡p-hm³ Bh-iy-s¸-«p-sIm-Sp¯ {]am-W-¯n-emWv k`-bpsS Ggp IqZm-i-IÄ F¶v \nP-s¸-Sp-¯n-bXv ]uckvXy temIw Adn -bp-¶-Xv. k`-bnse FÃm ip{iq-j-Ifpw IqZm-i-I -fmbn A¶p-hsc IW-¡m-¡n-bn-cp¶ ]uckvXy temIhpw a\p-jy-Po-hnXw Cu {][m\ kµÀ` -§sf Ggp-Iq-Zm-i-I-fmbn ]cn-K-Wn-¡p-hm³ XpS -§n. F¶m ]uckv X y k`- I Ä Chbv ¡ v {]tXyI {]m[m\yw \ÂInsb-¦nepw ]Ån-¡q -Zm- i bpw `h-\-Iq-Zm-ibpw ih-kw-kv¡m-chpw k\ymk {hX-Zm\ ip{iq-j-Ifpw FÃmw k` -bpsS ip²o-I-cW ip{iq-j-IÄ F¶ AÀ° -¯n IqZm-i-I-fm-bn-¯s¶ A¶pw C¶pw ] cn-K-Wn-¡p-¶p. Ipcn-ip-h-cbpw Ip¼n-So-ep-saÃmw
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Zo]v-Xn 2021
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sNdnb IqZm-i-I-fmbn ]uckvXy k`-IÄ a\ -Ên-em-¡p-¶p. Npcp-¡-¯n k`-bnepw k` apJm-´n-chpw \S-¯-s¸-Sp¶ FÃm ip²o-I-cW IÀ½-§fpw IqZm-i-bpsS BßoI cl-kym-ßI Xe-¯n ]cn-K-Wn-¡-s¸-Sm-hp-¶-Xm-Wv. k`-sb-¶Xv {InkvXp-hn-epÅ ]pXnb Pohn-X-am -Wv. ssZh-kw-kÀ¤-¯n ]cn-ip-²m-ßmhp apJm -´ncw DÅ Pohn-Xw. Cu ]pXnb Pohn-X-¯nsâ FÃm Xe-§-fnepw IqSn k`-bn bmYmÀ°y -ambn \mw `mK-`m-¡m-Ip-¶-Xp-hgn c£-bn A\p-Zn\w hf-cp-¶p. {InkvXp-hn-epÅ \½psS _Ô-¯n ]cn-ip-²m-ßmhp apJm-´ncw ]m] -]-¦n-ehpw PoÀ®n-¨Xpw \nÀÖo-h-am-bXpsaÃmw ]nXm-hmw ssZh-¯nsâ iàn-bm hnip-²hpw ssNX-\y-]qÀ®-hp-am-bn-¯o-cp-I-bm-Wv. Bb-Xn\m k`-bn-ep-Å-sXÃmw {InkvXp-hnepw ]cn-ip -²m-ßmhp apJm-´n-chpw Hcp IqZm-i-bm-bn-¯o-cp -¶p. AXm-bXv ssZh-cm-Py-¯nsâ cl-kym-ßI Pohn-X-¯n kPo-h-ambn¯ocp¶ Ah-Ø-bn ]pXp-¡-s¸-«p-sIm-ïn-cn-¡p-¶p. CXv Cutem-I_-Ô-¯nepw IqSn-bmWv A\p-`-hn-¡p-¶-Xv. ""ain-lm-X³ aW-hm«n þ BboSpw ip²-k` `mKy-§Ä ]qÀ®-aXmw þ ]dp-Zok kZr-iy-a-tlm. amtam-Zo-Êm-bp-a-Xn þ kl-tZÀ X¶ØnIfpw ]qPm-]o-T-hp-apïv þ G´n Pothm-j-[nsb `mKw sNbvtX-IoSpw Il-t\·mÀIfp-apïv'' (Iyw-Xm-þ-cm{Xn H¶mw Iua) ip²o-I-c-W-¯n-eqsS ]pXp-¡-s¸-«p-sIm-ïn-cn -¡p¶ cl-kymß ]cn-ip-²mß {]{In-b-bmWv IqZm-i-IÄ. AXv tIhew IÀ½-§-fntem hkvXp-¡-fntem {]mÀ°-\m-{I-a-§-fntem Bbn ]cn-an-X-s¸-Sp-¯m-hp-¶-X-Ã. hcp-hm-\pÅ temI
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
-¯nse ]pXn-b Pohsâ ap¶m-kzm-Z-\-amWv Cu temI-¯n \mw `mK-`m-¡m-bn-¯o-cp¶ Hmtcm IqZm-i-bpw. Ah-bpsS A´-k¯ cl-kym-ß-I -ambn ]cn-ip-²mß {]hÀ¯-\-¯n A[n-jvTn-X -am-bX - n-\m Ahsb \mw hn. cl-ky-§Ä F¶v \ ma- I-cWw sN¿p-¶p. k`-sb-¶Xv ]pXp-Po-h\pw \nXy-Po-h\pw DÄs¡m -Åp¶ ssZh-cm-Py-am-Wv. AXv {InkvXp-hn¡qSn ]cn-ip-²m-ßmhp apJm-´ncw ]nXmhmw ssZhw \ap¡p \ÂInb hc-Zm-\-am-Ip-¶p. CXn \ne\n-ev¡-W-sa-¦n AXn-te-¡pÅ Hcp P\\w \ap¡v AXy- ´ m- t ]- £ n- X - a m- W - t Ãm. ssZhw \ÂIp¶ \nXy-Po-h-\n-te-¡pÅ \½psS P\-\ -amWv hn. amtam-ZoÊ F¶ hn. cl-kyw. F¶m P\\w am{Xw t]mcm Pohn-X-¯n-\v. AXp XpS-c -W-sa-¦n Ign-hpw, {]m]vXnbpw, iànbpw, IÀ½ Ipi-e-Xbpw, DuÀÖhpw, Npdp-Np-dp¡pw Hs¡ Bh-iy-am-Wv. hn. aqtdm³ A`n-tjIw aqew Ch \ap¡p e`n-¡p-t¼mÄ Bßob ]pXp-Po-h-\n \ mw NmeI iàn-bmbn amdpw. amtam-Zo-Êm-bn-eq -sS-bpÅ P\-\-¯m {InkvXp-hn-epÅ \½psS Pohs\ Xzcn-X-s¸-Sp-¯p-hm³ CXv Imc-W-am-Ipw. A{]-Imcw ]cn-ip-²mß ^ew \½n kar-²n -bmbn ]mI-am-Ipw. ""kI-e-s¯bpw ]qÀ®-am -¡p¶ ]cn-ip-²m-ßmhv'' ]pXp-Po-h-\n \s½ ]qÀ®-X-bn-te¡p \bn-¡pw. Poh³ kPo-h-ambn \ne-\n¡p-hm³ `£Ww Bh-iy-am-Wv. AXv \s½ ]cn-t]m-jn-¸n¡pw ssNX-\y-]qÀ®-ambn \ne-\nÀ¯p-Ibpw sN¿pw. {]]-©-hp-am-bpÅ \½psS kwkÀ¤ PohnXw \½psS AÀ°]qÀ®-amb \ne-\n¸n\v Bh-iy-am-Wv. `uXn -I-amb km[m-cW `£Ww \s½ Ft¶¡pw kPo-h-cmbn \nÀ¯p-hm³ t]mcp-¶-X-Ã. {]Ir-Xn-P\y-amb Pohn-X-hp-ambn {]]-©-t¯m-SpÅ \½psS _Ôw `uXoI ac-W-t¯msS Ah-km-\n-¡p-¶p. Bb-Xn-\m ac-W-¯n-\p-a-¸p-d-am-bpÅ \nXy-Poh-\n-te¡p \s½ sImïp-t]m-Ip-¶ -Xn\v {]tXyI `£Ww \ a p - ¡ m- h
-iy-am-Wv. Cu `£-W-amWv IÀ¯m-th-ip-a-in-lm -bpsS Xncp-i-co-c-c-à-§Ä. CXv Cu temI-¯n h¨v \½Ä A\p-`-hn-¡p-¶-tXmsS imco-cnI acW-¯n-\p-a-¸p-d-t¯¡p IS-¶p-t]m-Ip¶ \nXy-Poh-\n-epÅ XpS¡w \ap-¡p-ïm-Ip-¶p. AXp-aqew \ap¡p am{X-aà {]]-©-¯n\pw \½psS hn. IpÀºm-\m-\p-`hw aqew A\p-{Klw e`n-¡p¶p F¶p ]nXm-¡-·mÀ \s½ t_m²y-s¸-Sp-¯p-¶p. ""\n³ Zmk-·m-cpÄs¡mï \n³ Xncp-c-à-i-co-c-§Ä R§-fpsS tZi-¯nsâ c£-bv¡m-bp-X-¡o-S-Wta'' ""KÀ`n-Wnsb hn[n-IÀ¯m-¡Ä sImÃm-t\¸n-¡m-¯-Xp-t]m \n³sabv cà-§Ä t]dpw `qansb \o in£n-¡-cptX' (h-enb \a-kv¡mc ]pkvX-Iw, t]Pv 494, 495) \½psS PohnXw ]cn-]qÀ® \·bpw hnip-²n -bp-ap-Å-Xmbn XpS-cp-hm³ hwi-hÀ²-\-hn\pw kvt\l-]qÀ®X-bpsS Bhn-jv¡m-c-¯n\pw DX -Ip-¶-XmWv hn. hnhml IqZm-i. `qan-bn P\n -¡p-¶-h-scÃmw ac-W-¯n Ah-km-\n-¡p-¶p. F¶m {InkvXob hnhmlw am\p-jnI kvt\ ls¯ ssZhnI kvt\l-¯n-te¡p cq]m-´-c-s¸ - S p- ¯ p- ¶ p. a¡sf P\n- ¸ n- ¡ p- ¶ Xpw IpSpw_w ]peÀ¯p-¶Xpw \nXy-Po-h-\n-te-¡pÅ ]mX-bnse Iq«mb ]ptcm-K-a\ bm{Xbv¡p DX-Ip-¶-Xm-bn-cn -¡pw. hn. hnhm-l-Iq-Zm-i-bn \nXy-amb kl -hÀ¯n-¯-\hpw kvt\l-]qÀ®-Xbpw {]m]n-¡p-¶ -Xn\v ssZhm-\p-{Klw e`n-¡pw. AXv kvt\l- ]qÀ ®-X-bn a¡Ä¡v P·w sImSp-¡p-hm\pw IpSpw -_-Po-hn-X-¯n\pw ac-W-¯n-\p-a-¸p-d-amb \nXy-Poh-\n-te¡p e£o-I-cn-¡p-¶p. hn. hnhm-l-Iq-Zmi Hcn-¡-em-bp-ÅXpw \nXy-Po-h-\n-te¡p e£y-am -¡n-bp-ÅXpw BW-tÃm. IÀ¯m-hnsâ cïm-as¯ hc-hn ssZh-cmPy ]qÀ¯o-I-cWw hscbpw Cu temI Pohn-X -¯nepw XpSÀ¶pw ss]im-NnI iàn-I-tfm-SpÅ t]mcm-«hpw AXn \n¶pÅ hnSp-Xepw \ ap¡v Bh-iy-am-Wv. Cu temI-¯n h¨pïmIp¶ ]m]w, tcmKw, IjvS -X, Zp:Jw, acWw Ch-bvs¡Ãmw \ap¡v tamN\w Bh-iy-am-Wv. hn. Ip¼-kmcw Bßob tcmK -§Ä¡pw AXp-ap-Jm-´n-c-ap
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Zo]v-Xn 2021
17
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\mw \nÀÆ-ln-¡p¶ {]mÀ°-\-Ifpw A\p-{K-l-§fpw ]pWy-{]-hÀ¯n-Ifpw Nn´-Ifpw FÃm \à sNbvXn-Ifpw \s½ ssZh-cm-Py-¯n \nXy-Po-hsâ `mK-`m-¡p-I-fm-¡p-I-bm-Wv.
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ï - m-¡p¶ imco-cnI £X-§Ä¡pw am\-knI ]cp¡p-IÄ¡pw ia\w Xcp-¶p. CXv ssZh-¯n-¦-te¡p ]qÀ®-ambn hoïpw Xncn-bp-hm\pw ]m]- t am- N - \ w {]m]n¨v ssZh- _ - Ô - ¯ n \n¶v ]m] w apJm´ncw \ap-¡p-ïmb AI¨-bn \n¶pw amdn ssZh-kw-kÀ¤ Pohn-X-¯n-te¡v Xncn-¨p-hc - p h - m\pw \s½ klm-bn-¡p-¶p. hn. ssXem-`n-tj-Ihpw \½psS imco-cnI tcmK-§Ä¡pw ]m] -]-cn-lm-c -¯n\pw DX-Ip-¶p. ac-W-¯nsâ Iq«p-sI-«n \n¶v \s½ c£n-¡p-¶p. ih-kw-kv¡mc ka-b¯v arX -i-co-c-¯n Hgn-¡p¶ ssXehpw ""{]b-Xv\-§-fn \n¶pÅ hn{i-a-¯n\pw bp²-§-fn \n¶pÅ kwc-£-W-¯n\pw (B-ßm-hns\Xnsc ]nim-Nnsâ XpSÀ¶pÅ ]co-£-W-¯n-s\-Xnsc) hnip-²-·m -tcmSp IqSn-bpÅ B\-µ-¯n-\p-ambn ]nXm-hn-sâbpw ]p{X-sâbpw ]cn-ip-²m-ßm-hn-sâbpw \ma-¯n \ nXy-Po-h-\m-bn Cu ssXew Hgn-¡-s¸-Sp¶p'' F¶m -WtÃm sNmÃp-¶-Xv. ih-kw-kv¡m-c-¯nsâ IuZm -inI AÀ°-X-e-am-Wn-hnsS kv]jvS-am-¡p-¶-Xv. \ nXy-Po-h-\p-thïn hn. ssXem-`n-tj-I-¯nepw ih -kw-kv¡m-c-¯nepw ssXew Hgn-¡s- ¸-Sp-¶Xv ]cn-]q À®-]m-]t- am-N\ - ¯ - n\pw \nXy-Po-h-\nse ]cn-ip-²·m -cpsS kwL-t¯m-SpÅ Iq«m-bvabv¡pw kwkÀ¤ -¯n\pw thïn-bm-Wv hn. Ipcn-insâ BIr-Xn-bn Cu cïp ka-b¯pw (ssXew ]qip-Ibpw/Hgn-¡p -Ibpw sN¿p-¶Xv) {InkvXphnsâ apdn-hp-I-fn hnizm-kn-bpsS apdn-hp-Ifpw tNÀ¯p \nÀ¯p-¶-Xn\m-sW¶ Hcp hymJym-\hpw \ne-hn-ep-ïv. Cu temI-¯n k`-sb¶ Znhy-c-l-ky-amWv \½psS ssZhnI Pohn-X-¯nsâ ]cn-]qÀ®-X-bn \s½ F¯n-¡p-¶-Xv. AXn-\p-th-ïn-bmWv k` -bn ]utcm-lnXy \Âhcw ssZhw Zm\w sNbvXv GÀs¸-Sp-¯n-b-Xv. kpdn-bm\n `mj-bn ]«Xz\Â
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Zo]v-Xn 2021
h- c - ¯ nsâ cïp ZuXy- \ nÀÆ- l - W - s ¯- ¡ p- d n¨v ]d-bp-¶p. ]ptcm-ln-X³ shSn-¸m-¡p-¶-h\pw (avZ -Jn-tbm-t\m) {]Im-in-¸n-¡p-¶-h\pw (a-\-l-tdm-t\) Bbn-cn-¡-Ww. IqZm-i-IÄ hnizm-kn-¡p-thïn \nÀÆ- l n- ¡p-¶-Xv, {]t_m-[-\hpw D]-tZ-ihpw \ Ip-¶-Xv, IjvS-X-I-fnepw kt´m-j-§-fnepw Ah -cp-ambn XmZm-ßy-s¸-Sp-¶-Xv, CSb At\z-j-Whpw Icp-Xepw FÃmw Ch-bn DÄs¸-Sp-¶p. Cu temI Pohn-X-¯n- Xs¶ ssZh-cm-Py-¯nse Bßob PohnXw Bhn-jv¡-cn¨v Im«n-s¡m-Sp-¡p-hm\pw kÀÆ-a-\p-jy-scbpw Cu [À½-¯n DÄs¸-Sp -¯p-Ibpw sNt¿ï ZuXyw ]utcm-lnXy \Âh-c -¯n DÄs¸-Sp-¶p. C{]-Imcw P\\w apX acWw hscbpw IjvS-Im -e-§-fnepw \ÃIme-§-fnepw Pohn-X-¯nsâ FÃm Xpd-I-fnepw {]hÀ¯\ aWvU-e-§-fnepw ssZhw a\p-jy\p krjvSn¨p \ÂInb bYmÀ° PohnXw ip²o-I-cn-¡-s¸«p \ÂIp-I-sb¶ ZuXyw hn. cl -ky-§-fn-eqsS k` \nÀÆ-ln-¡p-¶p. "kar-²-amb Poh³' (tbm-l. 10:10) \ÂIp-hm³ tbip-{In-kvXp -hnsâ ip{iq-j-bpsS XpSÀ¨-bmWv hn. cl-ky -§-fn¡qSn k` \nÀÆ-ln-¡p-¶-Xv. \nXy-Po-hsâ k½m-\-sa¶ \ne-bn k` Xs¶ Hcp ssZhnI cl-ky-am-Wv. hniz-kn-¡p-¶-hÀ¡v Cu ssZhn-I-c - l kyw ssZhw \ÂIn- b n- « pïv . Bb- X n- \ m \mw \nÀÆ- l n- ¡ p¶ {]mÀ°- \ - I fpw A \p- { K - l - §fpw ]pWy-{]-hÀ¯n-Ifpw Nn´-Ifpw FÃm \à sNbvXn-Ifpw \s½ ssZh-cm-Py-¯n \nXy-Po -hsâ `mK-`m-¡p-I-fm-¡p-I-bm-Wv. B HcÀ°-¯n k`-bn \S-¡p¶ FÃm-¡m-cy-§fpw k`-bp-ambn _Ô-s¸«p \S-¡p¶ FÃm {]hÀ¯-\-§fpw hnim-e-amb AÀ°-¯n ssZh-cm-Py-¯nsâ hn. cl-ky-am-Wv.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Hcp-¡- ip-{iq-j-bp-sS AÀ°w ]u
^m. _n. h-dp-Ko-kv
-c-kv-Xy k-`-I-fn-se hn.IpÀºm-\ AÀ-¸-W-¯n -sâ {]-[m-\-`m-K-am-Wv "Xptbmt_m' AY-hm H-cp-¡ ip-{iq-j. hn.IpÀ-ºm-\-bv-¡p-Å H-cp -¡w X-te-Znh-kw k-Ôy-bv-¡pX-s¶ B-cw-`n-¡p¶p. k-Ôy-ap-X-ep -Å FÃm Im-t\m\n-I {]mÀ-°-\-Ifpw ssh-Zo-I-cpw, hn-izm-kn-Ifpw ]qÀ-¯n-bm-¡-W-sa¶ v k-`m-]m-c-¼cyw A-\p-im-kn-¡p-¶p. H-cÀ-° -¯n Xn-¦-fmgv-N ap-X-ep-Å bm-a-{]mÀ-°-\IÄ, _p-[³, sh-Ån Zn-h-k-§-fn-se D-]-hm-kw F-¶n-hbpw Xq-tbm-t_m-bp-sS `m-K-amWv. At´ym-Iy³ kp-dn-bm-\n k-`-bn Rm-b-dm-gv-N cm-hn-se cm-{Xn -\-a-kv-¡m-c-t¯m-sS-bm-Wv {]mÀ-°-\-IÄ B-cw-`n-¡p¶-Xv. cm{Xn {]mÀ°-\, {]-`mXw, aq¶- m w- a Wn, B- d mwa- W n F-¶o bma{]mÀ°-\-IÄ-¡p-ti-jw hn.IpÀºm-\ AÀ-¸n-¡p-¶ co-Xn-bmWv HmÀ-¯-tUm-Iv-kv k-`-I-fn-ep-ÅXv. ssh-Zo-Icpw ip-{iq-j-Icpw am
O ORRTTHHO ODDO OXX TTHHEEO OLO LOG GIICCAALL SSEEM MIINNAARRY, Y,KO KOTTTAYA TAYAM M
Zo]v Zo]v-X -Xnn 2021 2021
1919
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]-{´ïmw \q-ämïph-sc hf-sc e-fn-Xam-b N-S-§m-bn-cp¶-p "Xq-tbm-t_m'. A-Xn-\p-ti-j-am-Wv C-¶s¯ co-Xn-bn C-Xv h-fÀ-¨ {]m-]n-¨Xv.
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-{X-am-bn \-S-¯m-\p-ÅXà bm-a-{]mÀ-°-\IÄ. 1. H-cp-¡-ip-{iq-j-bp-sS DÛ-hw ImÀ-½nI³ a-Z_ -v l - m-bn {]-th-in-¨v Aw-ih-kv-{X-§Ä [-cn-¡p-I-bpw, A-¸-ho-ªp-IÄ H-cp -¡n h-¡p-Ibpw sN-¿p--¶Xm-Wv Xq-tbm-t_m-bn \-S-¡p-¶Xv. ]-{´ïmw \q-äm-ïph-sc hf-sc e-fn -Xam-b N-S-§m-bn-cp-¶p "Xq-tbm-t_m'. A-Xn-\p-tij-am-Wv C¶-s¯ co-Xn-bn C-Xv h-fÀ-¨ {]m-]n-¨Xv. C-¶s¯ H-cp-¡-ip-{iq-j-bn ImÀ-½nI\Ãm-sX si-½m-i-t\m, ip-{iq-j-IÀt¡m Im-cyam-b bm -sXm-cp ]¦pw h-ln-¡m-\nÃ. Bdmw \q-äm-ïph-sc H-cp-¡ ip-{iq-jb - n si-½m-i· - mÀ A-¸h - o-ªp-IÄ t{Xm-tWm-kn H-cp-¡n h-¡p-Itbm C-¡m-cy-¯n ssh-ZoI-s\ k-lm-bn-¡p-Itbm sN-bv-Xn-cp¶p. t{Xm-tWm-kn -\p ]pd-¯v H-cp ta-ibntem ]mÀ-iz-§-fn-ep-Å ap-dnbntem si-½m-i-·mÀ H-cp-¡n-h-bv-¡p- A-¸ -ho-ªp-IÄ B-tLm-j-am-bn t{Xm-tWm-kn sIm-ïph¶-v h-¡p¶- ]-Xn-hv ]-e-bn-S¯pw D-ïm -bn-cp¶p. ss_-kâ-bn k-`-bn "hen-b {]-th -i\w' (Great Entrance) F¶--dn-b-s¸-Sp¶- {]mcw-` {]-Z-£n-Ww C-XnÂ-\n¶pw D-Û-hn-¨-XmWv. C-¯-c -¯n-ep-Å {]-Z-£n-Ww kp-dn-bm-\n k-`-bnepw D-ïm -bn-cp¶-p-sh¶-v aq-si-_À-¡o^m (11þmw \q-äm-ïv), Zo-h-¶m-tkym-kv _À-k-eo-_n (12þmw \q-ämïv) F¶-n-h-cp-sS hym-Jym-\-§-fnÂ- \n¶pw a-\-Ên-em -¡mw. F-¶m kp-dn-bm-\n k-`-bn ImÀ-½n-I³ A-¸-ho-ªp-IÄ t{Xm-tWm-kn X-s¶ H-cp-¡n h-¡p¶- co-Xn km-[m-c-W-bm-b-t¸mÄ taÂ-¸-d -ª B-tLm-jam-b {]-Z-£n-W-¯n-sâ {]k-àn \-ã-ambn. hn. IpÀºm-\ B-cw-`n-¡p-t¼mÄ t{XmtWm-kn-\p-Npäpw \-S-¯p- {]-Z-£nWw, taÂ-¸-d-ª B-tLm-jam-b N-S-§n-sâ A-h-in-ã-amWv.
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Zo]v-Xn 2021
{_n-«o-jv sse-{_-dn-bn-se H-cp I-s¿-gp-¯p-{]-Xn -bn (BL. Add.17128:10H/11-mw \q-ämïv) H-cp-¡ ip-{iq-j-bp-sS ]qÀ-®am-b cq-]w \Â-In-bn-«pïv. ip-{iq-j hf-sc e-fn-X-am-bn-cp-¶p-sh¶-v hy-à -amWv. A-Xn-sâ D-ÅS-¡w Xm-sg-¸-d-bp¶ co-Xn-bn -emWv. i) ssh-Zn-I³ c-l-ky-am-bn sNmÃp¶- {]mÀ-°-\ aZv-_-lm-bp-sS ap-¼n aq-¶pX-h-W Ip-¼n«p-sIm -ïv sNmÃp¶p. ""]n-Xm-hn-\pw, ]p-{X-\pw, ]-cn-ip-² dq-lm-bv¡pw kv-XpXn..'' F-gp-t-¶äv \n¶p-sIm-ïv R-§-fp-sS lr-Z-b-§Ä sh-Sn-¸m-¡-s¸-« (C¶v Cu {]mÀ-°-\ Xq-tbmt_m c-ïmw -`m-K-¯n-sâ Xp-S-¡ -¯n sNmÃp¶p.) ii) a-Zv-_-lm-bn {]-th-in-¨v Po-h-ta-i-bp-sS ap -¼n aq¶-pX-h-W Ip-¼n«p-sIm-ïv c-l-ky-am-bn sNmÃp¶p. ]n-Xm-hn-\pw, ]p-{X-\pw, ]-cn-ip-² dq-lm -bv-¡pw kv-XpXn. iii) F-gp-t-ä¶p-\n¶-v H-cp {]mÀ-°\ sNmÃp¶p. iv) Po-h-ta-i-bn A-¸hpw hoªpw sh-bv -¡p-t¼m-gp-Å c-l-ky-{]mÀ°-\, Im-km C-S-Xp-I -¿nepw ]o-em-km he-Xp I-¿nepw ]n-Sn-¨v Po-h-ta -i-bp-sS ap-¼m-sI \n¶p-sIm-ïv {]mÀ-°n-¡p¶p. ""]-cn-ip-²hpw a-l\ - o-bh - pam-b {Xn-Xz-ta...''(C-¶v hn-izm-k{]-am-W¯ - n-\p-ti-jw t{Xm-tWm-kn-sâ ap ¼ - n ap-«p-Ip-¯n-s¡m-ïv sNmÃp¶Xv Cu {]mÀ°-\-bmWv) v) hm-b\ - I - Ä-¡n-Sbntem D-Nn-Xam-b k-ab - t¯m sNmÃp¶- {]mÀ-°\ - IÄ (G-gp-sNdn-b {]mÀ-°\ - IÄ) vi) th-Z-hm-b-\IÄ viii) A\m-t^m-tdm-¡v ap-¼p-Å sk-Zvdm. iv) Po-h-ta-i-bp-sS ap-¼msI ]¯pw ]Xn-s\m¶pw \q-äm-ïp-I-fn-se A-cU-k-t\m-fw ssI-sb-gp-¯p-{]-Xn-I-fn taÂ
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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Im-Wp-¶nÃ. G-h³-tKen-tbm³ hm-bn-¨-Xn-\p-ti -j-ap-Å {]mcw-` s{]man-tbm-sâ k-a-b¯v, [q-] -¡p-än-bn Ip-´n-cn-¡w -C-«tijw, Cu tIm-Wv \n-hÀ-¯n-bn-Sp¶-p. C-Xn-sâbpw AÀ-°w Bcpw hn-i-Z-am-¡n-b-Xm-bn A-dn-hnÃ. tim-i-¸m-bp-sS tIm-Wv a-S-¡p-Ibpw \n-hÀ -¡p-Ibpw sN-¿p-¶Xv A-Sp-¯-Ime-¯v Xp-S-§n-b -XmWv. ssI-s¿-gp-¯p {]-Xn-I-tfm, kp-dn-bm-\n ] n-Xm-¡-·m-cp-sS hym-Jym-\-§fn-tem C-tX¸-än ]-cm -aÀ-in-¨p Im-Wp-¶nÃ. bqlm-t\m³ amÀ tk-thdn-tbm-kv sa-{Xm -t¸m-eo-¯m-bp-sS ip-{iq-jm kw-hn-[m-\w F-¶ ]p-kv-X-I-¯n tim-i-¸m-bp-sS tIm-Wv a-S-¡p -t¼mÄ "ao-kv t{_m _-kv-Io-t¸m' (]p-{X³ Ip-cn -Èn a-cn¨p) F-¶pw, \n-hÀ-¯p-t¼mÄ "sImw sa³ I_v-tdm' (A-h³ I-_-dn \n¶pw D-bnÀ -s¯-gp-t¶äp) F¶pw ]-d-bp¶-p-sh¶-v F-gp-Xn -bn-cn-¡p¶p. F-¶m Cu hm-¡p-IÄ A-¨-Sn-¨ {I-a-§fn-tem, ssI-sb-gp-¯p {]-Xn-Ifntem Im -Wp¶-nÃ. aÂ-¸m³ Cu N-S-§n-sâ AÀ-°tam DÛ-htam a-\-Ên-em-¡msX, {In-kv-Xp-hn-sâ Ip-cn -ip-a-c-W-hpw D-bnÀ-¸p-am-bn _-Ôn-¸n-¨v Nn-´n-¨-Xn -sâ ^-e-am-bn Iq-«n-t¨À-¯-XmWv Cu hm-¡p-IÄ F¶p-tXm-¶p¶p. Cu N-S-§n-sâ D-Û-h-¯n-\p ]n-¶n a-säm-cp Imc-Ww D-sï-¶m-Wv F-sâ A-`n-{]mbw. ap-I-fn kq-Nn-¸n-¨Xp-t]m-se ]-{´ïmw \q-äm-ïn -\p ap-¼v H-cp-¡-ip-{iq-j, ]c-ky ip-{iqj (Pre -Anaphora) F¶-p-Å hn-`P-\w D-ïm-bn-cp-¶nÃ. th-Z-hm-b-\-IÄ-¡p-ti-jw sNdn-b {]mÀ-°-\-IÄ sNmÃn, A-\m-{^m-Zm B-cw-`n-¡p- co-Xn-bm-Wv Ip-d -ª-Xv 12þmw \q-äm-ïp h-sc D-ïm-bn-cp¶-Xv s{] man-tbm-\p ap-¼m-bn A-¸-ho-ªp-IÄ H-cp-¡n tim -i¸m-sIm-ïv aq-Sn-bn-cp¶p. F-¶m hn-]p-eam-b H-cp-¡ ip-{iq-j D-ïm-b-t¸mÄ ]-c-ky-ip-{iq-j-bv
C¶s¯ co-Xn-bn Xq-tbm-t_m, ]-c-ky-ip-{iqj (Pre-anaphora) F¶- hn-`-P-\-ap-ïmb-Xv ]-Xn-\©mw \q-äm-tïm-Sp-Iq-Sn-bmWv. th-Z-hm-b-\-IÄ-¡v ap-t¼m, ]n³t]m Nn-e sNdn-b {]mÀ-°-\-IÄ \S-¯n s{]man-tbm³ þ sk-Zv-dm sNmÃn A-\m-{^m-dm B-cw-`n-¡p¶co-Xn-bm-bn-cp¶-p ]-{´ïmw \q-äm-ïph-sc D-ïm-bn-cp¶--Xv.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Zo]v-Xn 2021
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-¡m-Wp¶- X-c-¯n-ep-Å e-fn-Xam-b H-cp-¡-ip-{iq -j-bm-Wv Im-Wp-¶Xv. ta D-²-cn-¨ ssI-sb-gp-¯p {]-Xn-bn-eÃm-sX a-säm¶-nepw Im-kmbpw ]o-em -kmbpw ssI-I-fn F-gp-¯v {]mÀ-°n-¡p--¶Xm-bn ]-d-bp-¶nÃ. H-cp-¡-ip-{iq-j-bn ]-¯mw-\q-äm-ïp-apX I-ïp-h-cp-¶ c-ïp-{]mÀ-°-\-I-fpïv. "R-§ -fp-sS lr-Z-b-§Ä sh-Sn-¸m-¡-s¸-«v...', "]-cn-ip -²hpw a-l-\o-b-hpam-b {Xn-Xz-ta...' F¶-n-h. C-h C¶-s¯ {I-a-¯n Xq-tbm-t_m-bn-se c-ïmw -`m-K-¯n-sâ B-cw-`-¯nepw ]-c-ky-ip-{iq-j-bp-sS A-´y-¯n-ep-am-bn Øm-\w ]n-Sn-¨n-cn-¡p¶p. C¶s¯ co-Xn-bn Xq-tbm-t_m, ]-c-ky -ip-{iqj (Pre-anaphora) F¶- hn-`-P-\-ap-ïmb-Xv ]-Xn-\©mw \q-äm-tïm-Sp-Iq-Sn-bmWv. th-Z-hm-b-\ -IÄ-¡v ap-t¼m, ]n³t]m Nn-e sNdn-b {]mÀ-°-\ -IÄ \S-¯n s{]man-tbm³ þ sk-Zv-dm sNmÃn A-\m{^m-dm B-cw-`n-¡p¶- co-Xn-bm-bn-cp¶-p ]-{´ïmw \q-äm-ïph-sc D-ïm-bn-cp¶--Xv. C-¶s¯ Xq-tbm-t_mbn Im-Wp¶- c-ïp `m-K-§-fm-bp-Å hn-`-P-\hpw ]-Xn-\©mw \q-äm--ïn\p-ti-j-ap-ïm-b-XmWv. Xq-tbm-t_mbnse H¶mw `m-K-¯n-\v "aÂ-¡nk-sZ-¡n-sâ {I-aw', "A-l-tdm -sâ {I-aw' F¶-v Nn-eÀ ]-d-bm-dpïv. Cu hn-ti-j -W-§Ä kp-dn-bm-\n I-t¯m-en-¡¡m-cpsS (do-¯p -Im-cpsS) C-S-bn D-Û-hn-¨-Xm-sW¶-v tXm¶-p¶p. Imkmbpw ]o-em-km-bpw, ssI-I-fn-se-Sp -¯v A-\p-kva-c-W {]mÀ-°-\-IÄ \-S¯n, X-_ -sse-¯m-bn h-¨n«-v tim-i¸m-sIm-ïp aq-Sp¶p. Xp-SÀ¶-v [q-]mÀ¸-Ww \S-¯n Xq-tbm-t_mbnse IÀ-½-§Ä A-h-km-\n-¸n-¡p¶p. tim-i-¸m-bp-sS hS-t¡ tIm-Wn [q-] w h-bv-¡p-t¼mÄ tim-i-¸m-bp-sS tIm-Wv a-S-¡n -h-¡p¶p. Cu N-S-§n-sâ AÀ-°-sa-´m-sW¶-v Xr-]v-Xn-I-cam-b hn-[-¯n Bcpw a-dp]-Sn \Â-In
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-¡p ap-¼pX-s¶ Im-kmbpw ]n-em-kmbpw H-cp¡n, tim-i¸m-sIm-ïv aq-Sp¶- co-Xn km-[m-c-W-bmbn.. AXmb-Xv C-¶s¯ co-Xn-bn F-¶m A-§n-§v ]-g-b-co-Xn-bn th-Z-hm-b-\-IÄ-¡v ti-jw s{] man-tbm-\p ap-¼m-bn timi-¸m C-Sp-¶ co-Xn Xp-SÀ-p Im-Wp¶p. Cu c-ïp-]m-c-¼-cy-§fpw X-½n k-a\z-bn-¸n-¡m-\p-Å {i-a-¯n-sâ `m-K-am-Wv tim-i-¸m -bp-sS tIm-Wv a-S-¡n-h-¡p-¶Xpw s{]man-tbm-sâ k-ab-¯v \n-hÀ-¡p--¶Xpw. A-Xmb-Xv kp-hnti-j hm-b-\-IÄ-¡p-ti-jw timi-¸m C-Sp--¶ co-Xn Xp-SÀ -¶p-Im-Wp¶p. Cu c-ïp ]m-c-¼-cy-§fpw X-½n k-a-\z-bn-¸n-¡m-\p-Å {i-a-¯n-sâ `m-K-am-Wv tim -i-¸m-bp-sS tIm-Wv aS-¡n h-bv-¡p¶Xpw, s{]man-tbm-sâ k-ab-¯v \n-hÀ-¡p--¶Xpw, A-Xmb-Xv kp -hnti-j hm-b-\-bv-¡p-ti-jw timi-¸m C-Sp¶- ] m-c-¼cyw ]n-´p-SÀ¶-n-cp-¶h-sc Xr-]v-X-cm-¡p-hm\m-Wv B ka-bw tIm-Wv \n-hÀ-¯n-bn-Sp¶- co-Xn A-h-ew-_n-¨Xv. 2. H-cp-¡-ip-{iq-j-bn hn-izm-kn-I-fp-sS ]-¦v H-cp-¡ ip-{iq-j-bn FÃm hn-izm-kn-I -sfbpw A-\p-kv-a-cn-¡p--¶Xph-gn Ah-sc A-Xn ]-¦m-fn-I-fm-¡p¶p. Iq-Sm-sX Bdmw \q-äm-ïp-h -sc-sb-¦nepw A-¸hpw hoªpw hn-izm-kn-IÄ ho
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-Sp-I-fn {]-tXy-I-am-bn D-ïm-¡n tZ-hm-e-b-¯n sIm-ïph¶-p k-aÀ-¸n-¨n-cp¶p. hn-izm-kn-IÄ sIm -ïp-h-cp¶- A-¸w {i-²m-]qÀ-Æw t\m-¡n G-ähpw \Ã-Xv sX-c-sª-Sp-¯v si-½m-i³ ImÀ-½nI-s\ GÂ-¸n-¨n-cp¶p. F-¶m hn.IpÀ-ºm-\-bv-¡p-Å A-¸w {]-tXy-Iw {i-²-tbmSpw `àn-tbm-Spw-Iq-Sn D-ïm-¡p-¶ ]-Xn-hv D-ïm-b-t¸mÄ ho-Sp-I-fnÂ-\npw sIm-ïp-h-cp¶--co-Xn \n-e¨p. A-¸-¯n-\p-]I-cw tKm -X¼p-s]m-Sn-bpw, hoªpw tZ-hm-e-b-¯n t\À-¨ -bm-bn sIm-ïp-h-cp¶- ]-Xn-hv C¶-v {Ko-knepw a-äp ]-e ]u-c-kv-Xy k-`-I-fn-ep-apïv. B h-kv-Xp-¡-fp -sS hn-e-bm-bn-«m-Wv IpÀ-ºm-\¸-Ww \Â-Ip¶- co-Xn D-ïm-bXv. a\p-jy-sâ t`m-Py-h-kv-Xp-¡fm-b A-¸hpw ho-ªp-am-WtÃm hn.IpÀ-ºm-\-bn AÀ-¸n -¡p¶Xv? A-¸-¯n-\p -]I-cw A-[zm-\-^-eamb tKm-X-¼n-sâ s]mSn-tbm, Ir-jn-sN-bv-Xp-ïm¡n-b ap-´n-cn-bnÂ- \n¶pw {]-tXy-Iw D-ïm¡n-b ho -tªm, a-[y-]qÀ-Æ tZ-i-§-fn-se P-\-§Ä Imgv-N A-W-¨n-cp¶p. tKm-X¼p-s]m-Sn-bp-sSbpw ho-ªn -sâbpw hn-e \-½p-sS A-[zm-\ ^-e-¯n-sâ H-cw-iw BWv. IpÀ-ºm-\-¸-W-am-bn \Â-Ip-¶Xv. A-Xn-eq-sS hn-izm-kn-IÄ H-cp-¡-ip-{iq-j-bn ]-¦m-fn-I-fm-bn -¯o-cp¶p.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Zo]v-Xn 2021
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O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
ImcpWy¯nsâ
DuÀÖ{]hmlw
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mÀ-¯tUmI-vkv thZimkv{X¯n\v kmaqlnI ZÀi\w ]Icp¶ IÀ½tbmKnbmWv ]cnip² tUm.amXyqkv XrXob³ ImtXmen¡m _mh . sa{Xmt¸meo¯mbmbn ap¸Xp hÀjs¯ ( 1991 - 2021 ) CSb ]cnNbhpw PohnXm\p`hhpw IÀ½aÞe§Ä¡pw HmÀ¯tUmI-vkv thZ ZÀi\§Ä¡pw ImcpWy¯nsâ ]p¯³ DuÀÖ {]hmlw \ÂIp¶p.
^m.tUm. tPm¬ tXmakv Icn§m«nÂ
kaql¯nsâ Bhiy§Ä¡p t\sc I®p Xpd¶p]nSn¡m³ k`bv¡v D¯chmZn¯apsï¶pw t\À¨¸Ww sImïv a\pjysc klmbn¡phm³ IgnbWsa¶pw ]._mh {]t_m[n¸n¡p¶p. ]Ån `Þmc¯nse ]Ww kaql¯n\v shfn¨w ]IÀ¶v temI¯nsâ {]Imihpw `qanbpsS D¸pamIphm³ k`bv¡v D¯chmZn¯apïv. kaql¯nse AÔImcw amäm³ k` cpNnbpw shfn¨hpambn XocWw F¶ ]._mhmbpsS ]pXnb {]t_m[\w ImcpWy¯n DuÀP t{kmXÊmbn kncIfn ]Scp¶p. O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Zo]v-Xn 2021
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ssZhoIcW {]{Iobbn "kaqls¯ hnkvacn¨pÅ B²ymßnIX HmÀ¯tUmI-vkv hnizmk¯nenà F¶v ]. tUm.amXyqkv XrXob³ _mh ]Tn¸n¡p¶p.
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tIm«bw sk³{S `{Zmk\w (1991 Pq¬ þ1993 sk]vXw_À), Iï\mSv `{Zmk\w (1991 BKÌv 19 apX 1993 sk]vXw_À), CSp¡n `{Zmk\w (1992 amÀ¨v þ1994 Unkw_À , 2019 Unkw_À þ 2021 HtÎm_À), ae_mÀ `{Zmk\w (2019 Pqsse þ 2021 HtÎm_À) F¶nhbpsS klmb sa{Xmt¸meo¯m F¶ \n
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ebnepw 1993 BKÌv 26 apX Iï\mSv sa{Xmk\m [n]³ F¶ \nebnepw {]hÀ¯n¨t¸mÄ kmaqlnI t£a {]hÀ¯\§Ä¡v hgn Xpd¶p. Iï\mSv shÌv `{Zmk\ sa{Xmt¸men¯bmbn ( 20022021 ) \nch[n PohImcpWy {]hÀ¯\§Ä¡v {] mcw`an«p. k`bpsS hnhn[ {]Øm\§fpsSbpw Øm]\§fpsSbpw NpaXe hln¨Xn\m kmaqlnI t£a {]hÀ¯\§fpsS AXncpIÄ hnIkn¸n¨p. hnhn[ ImeL«§fn tIm«bw sk³{SÂ, CSp¡n, Iï\mSv, ae_mÀ, Iï\mSv CuÌv XpS§nb `{Zmk\§fn \ S¸m¡nb t£a {]hÀ¯\§fpw PohImcpWy ]²XnIfpw ]._mhmbpsS hnime ImgvN¸mSpw kmaqlnI {]Xn_²Xbpw a\pjy kvt\l hpw shfns¸Sp¯p¶hbmWv. HmÀ¯tUmI-vkv thZimkv{X¯nsâbpw Bcm[\mPohnX¯n sâbpw kmaqlnI t£a¯nsâbpw ZÀi\§Ä ka\zbn¸n¡phm³ ]._mhmbv¡p Ignªp. Iï\mSv shÌv `{Zmk\¯nsâ B`napJy¯n hnhn[ tI{µ§fn \S¯p¶ 17-e[nIw kmaqlnI t£a {]hÀ¯\§Ä¡v ]._mh ImcyZÀinXzw hln¡p¶p. FÃm ]²XnIfpw " {]" bn XpS§p¶ t]cpIfmWv. `n¶tijnbpÅ s]¬Ip«nIÄ¡pÅ {]Xo£, \nÀ²\ tcmKnIfpsS ]mentbäohv skâdmb {]im´n (ISbncn¸v), `n¶tijn¡mcmb B¬Ip«n IÄ¡pÅ {]Xymi ( {]amSw), sXmgn A[njvTnX ]²Xnbmb {]Xn` (s\ ÃmSv), kuP\y acp¶v hnXcW ]²Xnbmb {] Zm\w (tImet©cn), hnhn[ Bip]{XnIfnembn 1000 e[nIw \nÀ²\À¡v D¨`£Ww \ÂIp¶ {] tamZw, am\knI BtcmKy tI{µamb {]k¶w, Adp]Xp Ignª \nÀ²\ hr²À¡pÅ s]³j³ ]²Xnbmb {]]me\w, \nÀ²\À¡pÅ kuP\y I¼yq«À ]T\ ]²Xnbmb {]`mXw, HIV/AIDS tcmKnIÄ¡pw Im³kÀ tcmKnIÄ¡papÅ ]m entbäohv skâdmb {]im´w, s]mXp d^d³kv sse{_dnbmb {]t_m[\w, `h\ \nÀ½mWw, hnZym`ymk klmbw F¶nhbv¡pÅ {]m]vXn, kuP\y saUn¡Â klmb¯n\pÅ {]tbmP\, hr¡tcmKnIÄ¡v kuP\y Ubmenknkv \S ¯p¶ {]hmlw, s]³j³ ]²Xnbmb {]]me\w, kvs]jy FUpt¡j³ tI{µamb {]Imiw, elcn hnapà tI{µamb {]apàn, ]pkvXI
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
{]kn²oIcW hn`mKamb {]Zo]vXn XpS§n F{Xtbm \ho\ ]²XnIfmWv ^e{]Zambn BhnjvIcn¨ncn¡p¶Xv. CXv kmaqlnI t£a {]hÀ¯\§fnse ]p¯³ ImgvN¸mSpIfmWv. HmÀ¯tUmI-vkv thZimkv{X ZÀi\§fpw kmaqlnI t£a {]hÀ¯\§fpw ka\zbn¸n¨v CSb ip{iqjbv¡v ]._mh t\XrXzw \ÂIp¶p. HmÀ¯tUmI-vkv thZimkv{X¯nsâ ASnØm\ LSI§fmb kXyhnizmkw, Bcm[\, kmaqlnItkh\w F¶nhbpsS kn²m´hpw (Theory) {]tbmKhpw (Praxis) ka\zbn¸n¡p¶ IÀ½aÞe§fmWv At±lw Bhnjv¡cn¨n«pÅXv. HmÀ¯tUmI-vkv ImgvN¸mSn k`bpsS ZuXyw hyànIÄ¡pw kaql¯n\p apgph\pw ssZhoIcWw e`yam¡p¶p. kÀÆkrãnbpw CXn ]¦ptNcp¶p. B²ymßnIXbpsS hnip²n kaql¯n \·{]hr¯nIÄ iàns¸Sp¯pt¼mgmWv ]qÀ®amIp¶Xv. Bcm[ \bpw [ym\hpw ]T\hpw FÃmw B²ymßnI in£W¯n hyànIsf ssZhoIXbnte¡v DbÀ¯p¶XmWv. ssZhoIcW {]{Iobbn kaqls¯ hnkvacn¨pÅ B²ymßnIX HmÀ¯tUmI-vkv hnizmk¯nenà F¶v ]. tUm. amXyqkv XrXob³ _mh ]Tn¸n¡p¶p. Bcm[\ bpw tkh\hpw AP]me\ip{iqjbpsS apJap{Zbmbn kzoIcn¨ncn¡p¶ At±lw HmÀ¯tUmI-vkv thZimkv{XZÀi\§fpsSbpw ImcpWy IÀ½§fpsSbpw hnhn[ ho£W§Ä ]¦nSp¶p: PohImcpWy ]²XnIfpsS {]m[m\yw CSb ]cn ]me\¯n F§s\ ImWp¶p. k`bn PohImcpWy ]²XnIÄ DuÀÖnXam¡Ww. ]mhs¸«hÀ Iãs¸Spt¼mÄ AhÀ¡v ImcpWyambn \n¡phm³ k`bv¡p IgnbWw. Fsâ _meyIme A\p`h§fmWv Fs¶ PohImcpWy ]²XnIfnte¡v \bn¨Xv. Rm³ Hcp km[mcW IpSpw_¯n P\n¨p hfÀ¶XmWv. Fsâ ]T\¯n \nch[n BfpIÄ klmbn¡pIbpw t{]mÕmln¸n¡pIbpw sNbvXp. Rm³ Cu kvt\lw A\p`hn¨dnªXn\m {] bmkw A\p`h¡p¶hsc klmbn¡Wsa¶ B{Klw sNdp¸w apXte cqVaqeambncp¶p. F¶m AXn\pÅ Ahkcw e`yambXv sa{Xmt¸men¯ BbXn\v tijamWv.
Iï\mSv `{Zmk\¯n `n¶tijn ¡mÀ¡mbn {]Xo£ F¶ Øm]\w Bcw`n¨p. AXv hfÀ¶v Ct¸mÄ 17-e[nIw Nmcnä_n Ä {]Øm\ambn. FÃm {]Øm\§fpw ]m hs¸«hÀ¡p thïnbpÅXmWv. AXn \n¶v hcpam\§Ä H¶pw CÃ. F¶m CXp hgn At\Imbnc§Ä¡v \· sN¿phm³ km[n¡p¶p. tcmKnIÄ, NnInÂk In«m¯hÀ, km¼¯nI _p²nap«pÅhÀ, hnhml¯n\pw hnZym`ymk¯n \pw hoSp shbv¡m\pw ]Ww CÃmXncn¡p¶hÀ... C§s\ At\Isc klmbn¡phm³ km[n¨n«pïv. kÀ¡mÀ Bip]{XnIfn 16 hÀjambn apS§msX 1000 e[nIw t]À¡v Znhkhpw Iªn sImSp¡p¶ A¶Zm\ ]²Xn 2005  XpS§nbXmWv. CXv Hcp Znhkw t]mepw apS§nbn«nÃ. C¯cw ]²XnIÄ k`bmIam\w hfÀ¶p hcWw F¶mWv B{Kln¡p¶Xv.
k`bn "PohImcpWy ]²XnIÄ DuÀÖnXam¡Ww. ]mhs¸«hÀ Iãs¸Spt¼mÄ AhÀ¡v ImcpWyambn \n¡phm³ k`bv¡p
IgnbWw.
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O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Zo]v-Xn 2021
27
bma{]mÀ°\Ifpw ip{iqjIfpw " AXmXnsâ coXnbnepw ]qÀ®Xbnepw \nÀÆln¡pt¼mÄ Bcm[\bpsS kt´mjtemI¯v \n¡p¶Xmbn A\p`hs¸Spw. Bcm[\bn AekamIpt¼mÄ ZpxJw DïmImdpïv. Bcm[\bn IqSn Ft¸mgpw kt´mjw Isï¯p¶p
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kmaqlnI {]iv\§Ä HmÀ¯tUmI-vkv HmÀ¯tUmI-vkv thZimkv{X¯nsâ Fs´Ãmw ho£W¯n hniIe\w sN¿p¶Xn\pÅ [mcIfmWv kzm[o\n¨Xv? thZimkv{X¯n IqSpXembn F\n¡v AfhptIm (Parameter) Fs´Ãmw? ]Tn¡m³ IgnªXv kpdnbm\n k`m]n "HmÀ¯tUmI-vkv ho£W¯nÂ' Xm¡·mscbmWv. Ahcn Fs¶ hfsc kzm[o hniIe\w sN¿pt¼mÄ thZ]pkvX \n¨Xv aq¶v ]nXm¡·mcmWv FtUÊmbnse amÀ Im[njvTnXhpw thZimkv{X]chpamb (Biblical At{]apw (306-373), am_qKnse amÀ ]oeI-vknt\ and Theological Parameters) ZÀi\§Ä ASnØm\ mkpw At´ymJymbnse tkthdntbmkpamWv. s¸Sp¯mw. ImemIme§fn hcp¶ kmaqlnI I¸tZmIy³ ]nXm¡·mcn Gähpw {]iv\§sf thZ]pkvXI ZÀi\¯n- A] BIÀjIambXv \mÊnbm³knse hnip² {KYn¡pt¼mÄ ssZhcmPyaqey§fpsS ASn {KotKmdntbmkn³sdbpw (3303 89) ssIÊdnbmbnse Øm\¯n hnebncp¯Ww. a\pjysâ hnip² _tÊentbmknsâbpw (330-379) IrXnIfmWv. BXy´nIamb PohnXe£yw Cu temI \nÊmbnse hnip² {KotKmdntbmknsâ (335-394) PohnXaÃtÃm. Hcp ]ctemI PohnXw Dsï¶pÅ cN\IÄ hfsc XXzimkv{X]cambn«pÅXmWv. t_m[y¯nepw ho£W¯nepw hnjbs¯ A] ae¦c k`m]nX¡·mcn ]cnip² ] {KYn¡Ww. `uXnI PohnXw F§s\bpw Pohn¡p cpae Xncpta\nbpsS (1848-1902) PohnX hnip²nbpw hm\pÅXÃ. AXv ssZhnIambncn¡Ww. tUm. ]utemkv amÀ {KotKmdntbmkv (1922ssZhcmPy¯nsâ ap¶mkzmZ\amWnhnsSbpÅXv. 1996) Xncpta\n bpsSbpw tUm. KohÀ¤okv amÀ temIPohnXw AÀ°]qÀ®amsb¦n am{X HkvXm¯ntbmkv Xncpta\nbptSbpw thZimkv{X ta ]ctemI PohnX¯nse \nXyPoh³ ho£Whpw ]t{Xmkv amÀ HkvXm¯ntbmknsâ bmYmÀ°yamIq. ssZhcmPy¯n³sd aq¶mkzmZ\ (1886--1968) PohnX ssienbpw Fs¶ kzm[o\n ambn `uXnI PohnXw a\Ênem¡pt¼mgmWv, ¨n«pïv. ]cnip² amXyqkv {]Ya³ ImtXmen¡m A\oXn, A[À½w, Ak·mÀ¤nIX F¶nhsb t\ _mhm (1907-1995) Xncpta\nbpsS PohnXhpw `cW cnSphm³ Ignbp¶Xv. ]m]¯nsâ ^eambn«mWv t\XrXzhpw Fs¶ hfsc BIÀjn¨n«pïv. temI¯v Xn·IÄ DïmIp¶Xv. "HmÀ¯tUmI-k v v thZimkv{XÚ³' F¶ \nebn kaqls¯ H¶mbn Iïv ssZhcmPys¯ F¶pw apdpsI ]nSn¡phm³ B{Kln¡p¶Xv Xncn¨dnbpt¼mgmWv kaqlhpw ssZhcmPyhpw F´mWv? H¶mbn XocpIbpÅq. ssZhcmPy ho£W¯n HmÀ¯tUmI-vkv thZimkv{X¯n Rm³ temIPohnXs¯ hnebncp¯Ww. kaql¯n Ft¸mgpw apdpsI ]nSn¡phm³ B{Kln¡p¶Xv epÅ hnhn[ {]iv\§sfbpw {]XnkÔnIsfbpw HmÀ¯tUmI-vkv k`bpsS Bcm[\bmWv. Fsâ ssZhcmPyho£W¯n hnebncp¯s¸Spt¼mÄ a\Ên\v Gähpw C¼Ichpw BËmZIchpamb HmÀ¯tUmI-vkv ho£Ww bmYmÀ°yamIpw. AhØ {]mÀ°n¡pt¼mgmWv. bma{]mÀ°\ Ifpw ip{iqjIfpw AXmXnsâ coXnbnepw
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Aht_m[w P\§fn hfÀ¯Ww. k`bn kmaqlnI {]Xn_²XtbmsS ImcpWy {] hÀ¯\MÄ hym]Iam¡Ww. AXn\m henb BtLmj§fpw s]cp¶mÄ NS§pIfpw ] ÅnIfn \nb{´n¨v [qÀ¯v Hgnhm¡Ww. ] Ån `Þmc¯nse ]Ww kaql¯n\v shfn¨w ]Icphm³ X¡ kmaqlnIt£a]²XnIÄ¡v s]mXp kaql¯n\v \ÂIphm\pÅ ktµiw hn\ntbmKn¡Ww. ]ÅnIfn AimkvXobamb \nÀ½W {]hÀ¯\§Ä Hgnhm¡n CShI F´mWv? FÃm aX§fpw AhchcpsS hnizmk¯n ip{ipjIfn ImcpWy¯nsâ ssNX\yw {] Dd¨p\n¡Ww. FÃm aX§fpw \· e£y kcn¸n¡Ww. am¡p¶Xn\m FÃmhcpw \·bn Pohn¡Ww. ae¦c k`bpsS `mhnsb¡pdn¨pÅ ZÀi\w GXp aX¯n hnizkn¡phm\pw B hnizmkw F§s\bmWv ]¦nSp¶Xv ? " ae¦c k` H¶mWv. AXv H¶mbn \ne\n {]Ncn¸n¡phm\pw atXXc cm{ãamb C´ybn kzmX{´yw Dïv. AXn\m Hcp Xc¯nepw aäv ¡Ww. ae¦c k`bnse P\§Ä FÃmhcpw aX¯nsâ hnImcs¯ Bcpw {hWs¸Sp¯cpXv. H¶mbn \n¡phm³ ASnØm\]cambn A©p Htcm aX¯n\pw AXnsâXmb kzmX{´yw Dïv. Imcy§fpïv. Ch A\pkcn¡ps¶¦n ae¦c F¶m aX hntZzjw ]c¯p¶ ktµi§fpw k`bn Hcp {]iv\hpw CÃ. Hcpan¨p \n¡mw. ae¦c k`bpsS kzbw ioÀjIXzw, amÀt¯m½m amÀ¤§fpw Hcp aXhpw k`bpw kzoIcn¡cpXv. v rXn, 1934--se k`m Htcm aX¯nsâbpw kzmX{´yhpw AhImihpw ss]XrIw, kpdnbm\n kwk-I \½Ä AwKoIcn¡Ww. _lpam\n¡Ww. aäv aX `cWLS\, 2017--se kp{]nw tImSXn hn[nbpsS A´k¯. Cu A©v Imcy§Ä DÄs¡mïp §sf BZcn¡pIbpw thWw. aX cm{ãob¯n\v AXoXamb kmtlmZcyw Ignªm ae¦c k`bv¡vkzX{´ambn \n¡phm³ kmaqlnI {]hÀ¯\§fn DïmIWw. Ignbpw. CXv FÃmhcpsSbpw t£a¯n\pÅXmWv. kmaqlnI kpc£bpsSbpw IcpWbpsSbpw Btcbpw Hgnhm¡phm\pÅXÃ. FÃmhÀ¡pw ]qÀ®Xbnepw \nÀÆln¡pt¼mÄ Bcm[\ bpsS kt´mjtemI¯v \n¡p¶Xmbn A\p `hs¸Spw. Bcm[\bn AekamIpt¼mÄ ZpxJw DïmImdpïv. Bcm[\bn IqSn Ft¸mgpw kt´mjw Isï¯p¶p. HmÀ¯tUmI-vkv thZimkv{Xw cq]s¸Sp¶Xpw Bcm[\bpsS ] Ým¯e¯n IqSnbmWtÃm.
k`bpsS kzbw ioÀjIXzw, "ae¦camÀt¯m½m ss]XrIw, kpdnbm\n kwk-I v rXn, 1934-s - e k`m `cWLS\, 2017-s - e kp{]nw tImSXn hn[nbpsS A´k¯. Cu A©v Imcy§Ä DÄs¡mïp Ignªm ae¦c k`bv¡v kzX{´ambn \n¡phm³ Ignbpw
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O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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CShIIÄ "k`bpsS kmaqlnI t£a {]hÀ¯\§Ä t{ImUoIcn¡pt¼mÄ aXmXoXamb ImgvN¸mSn kvt\l kv]Àiw ] Icphm³ IgnbWw.
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{IaoIrXamb coXnbn ae¦c k`bn H¶mbn \n¡phm\pÅ {IaoIcWamWnXv. CXv FÃmhcpw A\pkcn¡ps¶¦n ae¦c k`bn imizX kam[m\w DïmIpw'. ae¦c k`bpsS {][m\ tae²y£\mb tijw ]. amXyqkv XrXob³ ImtXmen¡m _ mhmbpsS {]`mjW§fnse {]hmNI ZÀi\w {] Xo£bpw {]Xymibpw ]Icp¶ ktµi§fmWv. ImcpWy¯nsâ {]Imihpw kuµcyhpw ]Icp¶ hm¡pIÄ {it²bamWv: ""kmaqlnI {]Xn_²Xbpw kmaqlnI \·bpw e£yam¡nbpÅ {]hÀ¯\§Ä¡v FÃm hn`mK¯nepapÅ aX§fpw ]²XnIÄ BhnjvIcn¡Ww. {]tXyIn¨v ae¦c HmÀ¯tUmI-vkv k`bpsS ]ÅnIfpsS AXr¯n Ifn hoSp shb¡phm³ ]WanÃmsX hnjan¡p¶hÀ DïmIcpXv. amcI tcmK§Ä _m[n¨v NnInÂk In«msX Hcmfpw acn¡m³ CSbmIcpXv, hnZym`ymk¯n\v ]WanÃmsX ] Tn¡m³ km[n¡m¯ Hcp hnZymÀ°nbpw DïmIcpXv , hnhmlw Ign¸n¡m³ ]Ww CÃmsX Hcp s]¬Ip«nbpsSbpw hnhmlw apS§m³ CSbmIcpXv. k`bpsS CShIIÄ kmaqlnI t£a {]hÀ¯\§Ä t{ImUoIcn¡pt¼mÄ aXmXoXamb ImgvN¸mSn kvt\l kv]Àiw ] Icphm³ IgnbWw''. k`m ]cn]me\¯nse kz]v\§Ä kzX{´ambn ]._mh ]¦nSp¶pXpw ]p¯³ ImgvN¸mSpIÄ ]Icp¶XmWv. ]._mh ]dbp¶p: "\m«n hoSnÃmsX hebp¶hÀ¡v
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hoSph¨p sImSp¡m³ CShIIÄ ]²XnbnSWw. henb IpcniSnIfpw sImSnac§fpw \n Àan¡p¶Xn\p ]Icw PmXn t`Zsat\y km[p¡sf klmbn¡Ww. hnZym`ymkw \n tj[n¡s¸«hÀ¡pw ]mhs¸«hÀ¡pw k-vIqfpIÄ Bcw`n¨ ]mc¼cyamWv k`bv¡pÅXv. tPmen¡pw ]T\¯n\pw hneb kw`mh\IÄ hm§p¶ {]hWXIfpw k`Ifn Ahkm\n ¸n¡m³ _m[yX Dïv. I®nÂs¸mSnbnSm³ shdpw XpÑamb XpI \ÂIn Zm\[Àaw \ÂIp¶ {]hWX Ahkm\n¸n¡Ww. A[zm\¯nsâ hnlnXhpw Zimwihpw IrXyambn \ÂIWw. ]pXnb Znimt_m[t¯msSbpw kmaqlnI ImgvN¸mtSmsSbpw ]ÅnIÄ {]hÀ¯n¡Ww. kmaqlnI {]Xn_²X {]kwK¯n HXp¡msX I®pIÄ Xpd¶p]nSn¨p kaql¯n Iãs¸Sp¶ hsc Isï¯n klmbn¡Ww'. D]kwlmcw kmaqlnI t£a cwK¯v \nkvXpe {] hÀ¯\§Ä¡v t\XrXzw \ÂInb ]._mh kmaqlnI {]hÀ¯\§Ä¡mbn k` apgph³ ]p¯³ IÀ½ ]²XnIÄ cq]w \ÂIpw. HmÀ¯tUmI-vkv thZ imkv{X ZÀi\§fpw kmaqlnI t£a {]hÀ¯\§fpw Hcp NcSn tImÀ¯nW¡n k`m ip{iqjIÄ¡v ]pXnb Znimt_m[w ]Icp¶ ]. _mhmbpsS ]pXnb \ntbmKw ae¦c HmÀ¯tUmI-vkv k`bv¡v kmaqlnI t£a cwK¯v ]pXnb ta¨n ]pd§Ä e`yamIpw.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
hn. Ip¼-kmcw ""I
^m. tUm. tPm¬kv F{_lmw tIm\m«v
¬^-kmsc'' F¶ e¯o³ hm¡nsâ ae-bm-fo-I-cn¨ cq]-amWv Ip¼-km-cw. hm¡nsâ AÀ°w Gäp-]-d -¨n F¶m-Wv. kpdn-bm-\n-bn ""autZym\qtkm'' F¶-hm-¡mWv D]-tbm-Kn-¡p-¶-Xv -þ AÀ°w Gäp-]-d-¨n F¶pXs¶. Hcp-h³ sNbvXp-t]mb ]m]-§s - f-¡p-dn¨v a\-km£n Ahs\ Ip¯nt\mhn ¡p-t¼mÄ B ]m]w tamNn-¡p-¶-Xn-\mbn ]«-¡m-cpsS ap¼msI cl-ky-ambn AXv Gäp-]-d-ªp ]m]-tam-N\w {]m]n-¡p¶ IqZm-i -bmWv Ip¼-km-cw. FÃm {InkvXob k`-Ifpw cl-ky-Ip-¼-kmcw AwKo-I-cn-¡p-¶n-Ã. ssZh-¯nsâbpw a\p-jy-cp-sSbpw CS-bn \n¡p¶ a²y-Ø-\mb ]«-¡m-csâ ASp-¡Â ]m]-§Ä Gäp]-d-bp-¶-Xn AÀ°-an-Ã. ssZh-t¯mSp t\cn«v Gäp-]-d-bp-¶-XmWv DNnXw F¶mWv Ah-cpsS ImgvN-¸m-Sv. BZna k`-bnse Ip¼-kmcw ]m]-§Ä Gäp-]-dªv ]m]-tam-N\w kzoI-cn-¡p¶ ]Xnhv {InkvXob k`-bn BZna Imew apX \ne-\n-¶n-cp-¶p. F¶m AXv cïp-t]À am{Xw tNÀ¶v \S-¯n-bn-cp¶ Hcp clky kw`m -jWw F¶-Xn D]cn Hcp-hsâ ]m]-§sf ]c-ky--am-bn-¯s¶ Gäp-]-d-bp¶ coXn-bm-bn-cp-¶p. AXp kw_-Ôn¨v ]e A]-hm-Z -§fpw tZmj-^-e-§fpw Dïmb kml-N-cy-¯n-emWv clky Ip¼ -kmcw Bcw-`n-¨-Xv. ]s£ At¸mgpw Gäp-]-d-bp¶ ]m]-§-fpsS ImTn-\y-¯n\v A\p-kr-X-amb in£ \ÂIn-bn-cp-¶p. BgvN-I-tfm -fw, Nne-t¸mÄ amk-§-tfmfw Xs¶ \oïp-\n¡p¶ apS-¡m-bn
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""]d-bp-¶ -Im-cy-§Â
]n¶oSv HmÀ¯n-cp¶v {]Xn-Imcw sN¿p-hm³ CS-bm-I-cptX F¶ {]mÀ°-\-tbm-sS -thWw sshZn-I\pw Ip¼-km-cn-¡p¶ Bfpw IqZmi Bcw-`n-¡p-hm³ F¶v ]nXm-¡-·mÀ HmXn-¯-¶n-«p-ïv.
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-cp¶p {][m\ in£. A§ns\ apS-¡-s¸-Sp-¶-hÀ IpÀºm-\-bpsS BZy-`m-K¯p kw_-Ôn-¨-ti-jw, IpÀºm\ A\p-`-hn-¡msX aS-§n-t¸m-tI-ïn-bn-cp -¶p. ]m]-tam-N\w At]-£n-¡p-¶-hÀ¡p \n¡p -hm³ {]tXyI Øew Xs¶ ]Ån-bn {Iao-I-cn-¡ -s¸-«n-cp-¶p. Cu Ah-Ø-bnepw, Hmtcm-cp-¯À¡pw e`n-¡p¶ in£-bn \n¶v AhÀ sNbvX ]m]w Fs´¶v FÃm-hÀ¡pw GXmïv a\-Ên-em-¡m³ km[n-¡p-am-bn-cp-¶p. {InkvXob k`-bn {ItaW Dïmb aqey-NypXnbpsS ^e-ambn Ip¼-kmcw XnI¨pw hyàn- ] - c - a m- h p- I bpw F{X henb
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]m]w sNbvXmepw Imcy-amb in£ CÃm-Xm-hp -Ibpw sNbvXp. B[p-\nI Imes¯ Ip¼-kmcw ASp-¯-Im-e¯v Dïmb Nne A\n-jvS-kw` -h-§Ä Im-c-Ww C¶v Gä-hpw-Iq-Sp-X A] -lkn¡-s¸-Sp¶ Hcp IqZm-i-bmbn amdn-bn-cn-¡p¶p Ip¼-kmcw. ]e Zpjv{]-h-W-X-IÄ¡pw km²y -X-bpÅ-Xn-\m AXv \ntcm-[n-¡Ww F¶v Bh -iy-s¸«v tImS-Xn-bn \nb-a-bp²w hsc Bcw-`n -¨ncn¡p-¶p. Ip¼- k mcw kv { XoIÄs¡- X n- c mb ]oU-\-§Ä¡v km²yX \ÂIp¶p F¶-Xn-\m AXv \ntcm-[n-¡Ww F¶v C´y-bnse \mj-\ h\nXm I½o-j³ Bh-iy-s¸-«n-cn-¡p-¶p. F¶m hn. Ip¼-km-c-¯nsâ KpWhpw hnebpw Adn-bm -hp¶ At\Iw hnizm-kn-IÄ aäm-cp-sSbpw \nÀ_ Ôw IqSmsX Xs¶ A\p-kyqXw Ip¼-km-c-¯n\v X¿m-dm-Ip-¶p-ap-ïv. Ip¼-km-c-¯n \S-¡p¶ kw`m-j-W-§-fpsS -c-l-ky-mßIX ]qÀ®-ambn kq£n-¡m³ km[n-¡msX hcp-t¼m-gmWv {]iv\ -ap-ïm-Ip-¶-Xv. XnI¨pw Bßo-I-ambn \S-¡p¶ B Iq-Sn-¡m-gvN-bn Ccp-hcpw ]d-bp¶ kw`m -j-W-§Ä ]n¶oSv HmÀ¯p-h¨v {]Xn-I-cn-¡p-hm³ CS-bm-I-cpXv F¶Xv Ip¼-km-c-¯nsâ ASn-Øm\ XXz-a-mWv. AhnsS ]d-bp-¶-Im-cy-§Â ]n¶oSv HmÀ¯n-cp¶v {]Xn-Imcw sN¿p-hm³ CS-bm-I-cptX F¶ {]mÀ°-\-tbm-sS-thWw sshZn-I\pw Ip¼ -km-cn-¡p¶ Bfpw IqZmi Bcw-`n-¡p-hm³ F¶v ]nXm-¡-·mÀ HmXn-¯-¶n-«p-ïv. GsXmcp Imcy-¯n\pw \à hi-§fpw Zpjn¨ hi-§fpw Dïm-Imw. ]s£ hfsc \ÃXpw AXym -h-iy-hpamb Imcy-§sf, NneÀ Nne kml-N-cy -§-fn Zpcp-]-tbmK-s¸-Sp-¯phm³ km²y-X-bpïv F¶-Xp-sImïv am{Xw A¡mcyw ]qÀ®-ambn Bcpw \ntcm[n¡mdn-Ã. hnhmlw F¶ a\pjy {Iao-I-c-W-¯n At\Iw apX-se-Sp-¸p-IÄ \S-¡p -¶p-ïv F¶-Xp-sImïp am{Xw a\p-jy³ C\n-ap -X hnhmlw Ign-t¡-ï-Xnà F¶p Xocp-am-\n¨m F§n-s\-bn-cn-¡pw. `£-W-¯n-eqsS At\ Iw tcmKm-Wp-¡Ä \½psS DÅn {]th-in-¡m-³ km[y-X-bpÅ-Xn-\m Bcpw `£-Wta Ign-¡m³ ]mSnà F¶ AhØ h¶m F§n-s\-bn-cn-¡pw. Zpcp-]-tbm-K-s¸-Sp-¯-s¸-Sm³ km[y-X-bpÅ Hcp IqZm-i-bmWv Ip¼-km-cw. AXp-sImïp am{Xw AXp \ntcm-[n-¡Ww F¶ \nK-a\w ZuÀ`m-Ky-I-c
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- p-XoÀ¡p-Ib - mWv Hmtcm-cp-hs - âbpw Bbp-kv. -am-Wv. Ip¼-km-c-¯nsâ \à hi-§sf H¶v hne ¨ AXn-\n-S-bn \½psS hm¡n-epw, {]hr-¯n-bn-epw, -bn-cp-¯-mw. Nn´-bnepw ssZh-¯n\v A\p-tbm-Py-a-Ãm¯ hà am\-knI ]ncn-ap-dp-¡-¯n \n¶v tamN\w Ipä-t_m-[-¯n \n¶v Dïm-Ip¶ am\-knI -Xp-aptïm F¶v Nn´n-¡m-dn-Ã. F¶m Ip¼-km kwLÀj-¯n\v Hcp ]cn-[n-hsc Ab-hp-e-`n -cs¯ AXnsâ bYmÀ° AÀ°¯n Iïv Xocp-am-\-sa-Sp-¡p-¶-bmÄ -¡m³ Ip¼-kmcw klm-b-I-am-Ipw. ]«-¡m-csâ Ip¼-km-cn-¡p-hm³ ap¼m-sI-bmWv Ip¼-km-cn-¡p-¶Xv F¦nepw H¶m-a-Xmbn sNt¿-ïXv ]cn-ip-²m-ßm-hnsâ ssZh-¯nsâ ap¼msI Gäp-]-d-bp¶p F¶ k¦ shfn-¨-¯n Ahsâ Ign-ª-Im-e-Po-hn-Xs¯ -ev]-amWv Ip¼-k m- c - ¯ nsâ ASn- Ø m- \ w. Gäp ]cn-ti-[n-¡p-I-bm-Wv. Fhn-sS-sbÃmw Fsâ Pohn - ] - d - b - s ¸- S p¶ ]m]-§Ä £an-¡-s¸-Sp¶p F¶ -X-¯n hogvN-IÄ h¶p-t]m-bn-«p-ïv. Fs´-Ãm hnizm-k-apÅ HcmÄ¡v Cu IqZmi hfsc KpWw -amWv Rm³ Xncp-t¯-ï-Xv. A¯-c-¯n Hcp- ]-cn sN¿pw. sshIm-cnI ]ncn-ap-dp-¡-§-fpsS Hcp ip²o -tim-[-\-bv¡pÅ Ah-kcw Ip¼-km-cn-¡p-¶-h\v -I-cWw (Catharsis) Ip¼-kmcw hgn \S-¡p-¶p. e`n-¡p-¶p. Xnc-t¡-dnb Pohn-X-¯n\p \Sp-hn a\x-im-kv{X-Úsâ ASp-¡-epÅ Iu¬k-enw-Kv H¶p \n¶v, Xncn-ªp-t\m¡n, Ign-ª-Ime Pohn t]mse-X-s¶-bmWv Ip¼-km-cw. AtXmsSm¸w -Xs¯ kzbw ]cn-tim-[n-¨v, AXnsâ A\p-`h ]m]-tam-N\whpw e`n-¡p¶p F¶ hnizm-khpw shfn-¨-¯n-epw, Ip¼-km-c-]n-Xmhv \veIp¶ D] IqSn-t¨-cp-t¼mÄ AXnsâ {]tbm-P\w Cc-«n-bm-Ip -tZ-i-§-fpsS shfn-¨-¯nepw Hmtcm-cp-hsâbpw - ¶ p. ssZh- t ¯mSv t\cn«v Gäp- ] - d - ª mepw Pohn-X-¯n hcp-t¯ï hyXn-bm-\-§-sf-¡p-dn¨v ]m]-tam-N\w e`n-¡p--sa¶v hniz-kn-¡p-¶-h-cp-ïv. Xocp-am-\-§Ä FSp-¡p-¶-Xn-\pÅ Ah-k-c-amWv B hnizm-ks¯ JÞn-¡msX Xs¶, asäm-cmÄ Ip¼-kmcw \ÂIp-¶-Xv. tI«v Bizmk hm¡p-IÄ ]IÀ¶p-X-¶p-sImïv Ip¼-kmc ]nXmhv Hmtcm hnizm-knbpw DNn-X-\mb Hcp sshZn-Is\ AXn-t\mSv {]Xn-I-cn-¡p-t¼mÄ Gäp-]-d-bp-¶-h\v Ip¼-kmc ]nXm-hmbn Xnc-sª-Sp¯v \nc-´cw e`n-¡p¶ kwXr]vXn H¶p-thsd Xs¶-bm-Wv. At±-l-¯nsâ ASp-¡Â Xs¶ Ip¼-km-cn-¡p¶ ]m]-§-sf-¡p-dn¨v HmÀ¡m-\pÅ Hc-h-kcw Pohn-X¯ - n-c¡ - n-\n-Sb - n sNbvXp t- ]m-Ip¶ ]m] ]Xn-hmWv Ing-¡³ k`m-]m-c-¼-cy-¯n \ne-\n -§-sf-¡p-dn¨v Nn´n-¡p-hm³ ]eÀ¡pw kabw ¡p-¶-Xv. Ip¼-km-cn-¡p-¶-bm-fnsâ kz`m-h-¯nse e`n-¡m-dn-Ã. \½Ä Xs¶ kzbw krjvSn-s¨-Sp \à hi§fpw No¯-h-i-§fpw FÃmw Adn-bp¶ -¡p¶ Nne Pohn-X-co-Xn-IÄ¡-\p-kr-X-ambn Pohn Hcp ]nXm-hn\p am{Xta Gäp-]-dª ]m]-§Ä C\n Dïm-Im-Xn-cn-¡m³ Bh-iy-amb D]-tZ-i
""Hmtcm hnizm-knbpw DNn-X-\mb
Hcp sshZn-Is\ Ip¼-kmc ]nXm-hmbn Xnc-sª-Sp¯v \nc-´cw At±-l-¯nsâ ASp-¡Â Xs¶ Ip¼-km-cn-¡p¶ ]Xn-hmWv Ing-¡³ k`m-]m-c-¼-cy-¯n \ne-\n¡p-¶-Xv.
''
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""kz´w Aßm-hnsâ ip²o-I-c-W-¯n\v
X¶nÂ\n¶v h¶pt]mb ]m]-§-fn \n¶pw ip²o-I-cWw A\n-hm-cy-amWv F¶ Nn´ am{X-amWv Hcp-hs\ Ip¼-km-c-¯n\v \nÀ_-Ôn-t¡-ï-Xv.
''
-§Ä \ÂIm-\m-hq. Ip¼-km-cn-¡p-¶-bm-fpw, Ip¼ -kmc ]nXmhpw X½n Hcp Bß-_Ôw Øm] n-¡s¸Sp¶p F¦n am{Xta Ip¼-kmcw AÀ°-h-¯m-Iq. \nc -´-c-amb Ip¼-km-c-¯n-eqsS am{Xta A¯-c-¯n-semcp Bß-_ Ôw kwPm-X-am-Iq. Ip¼ -kmc ]nXm-hns\ Xnc -sª-Sp-¡p-¶Xv hfsc {i²m-]qÀÆw sN¿p -¶nà F¦n A]-hm -Z-§Ä Dïm-Ip-hm³ km[y-X-bp-ïv. Hmtcm {]mhiyhpw Hmtcm sshZn-I-cpsS ASp -¡Â Ip¼-km-cn-¡p -¶-Xn \n¶v B Iq -Zm-ibpsS apgp-h³ {] tbm-P\w e`n-¡p-¶n-Ã. Ip¼-kmcw Ft¸mÄ Ipä-t_m[w Dïm -Ip¶ GXp-k-a-b¯pw \S-¯m-hp¶ AYhm \S-t¯ï IqZm-i-bmWv Ip¼-km -cw. Hcp-h\v kzbw tXm¶p-t¼m-g-ÃmsX asäm-cm -fpsS \nÀ_-Ô-¯n\p hg§n \S-¯p¶ Ip¼ -kmcw AÀ°-h-¯m-hp-I-bn-Ã. Bßo-I-t\-Xm-¡Ä Ip¼-km-c-s¯-¡p-dn¨v {]t_m-[\w \ÂIp-Ibpw hnizm-kn-Isf t{]mÕm-ln-¸n-¡p-Ibpw sN¿mw þ F¶m \nÀ_-Ôn-¡m-\m-hn-Ã. ae-¦c HmÀ¯ -tUmIvkv k`-bpsS `c-W-L-S-\bn hÀj-¯n Hcn-¡-se-¦nepw Ip¼-km-cn-¡m-¯-hÀ¡v s]mXp -tbm-K-¯n kw_-Ôn-¡p-hm³ A\p-hm-Z-anÃ
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Fs¶mcp \n_-Ô\bpïv. F¶m CXv Bscbpw \nÀ_-Ôn¨v Ip¼-km-cn- ¸n- ¡ p- ¶ - X n- \ p- t h -ïn-b-Ã. hÀj-¯n Hcn-¡-se-¦nepw Ipä-t_m-[-¯m kzbw Ip¼-km -cn-t¡ï Bhiyw tXm¶m¯ HcmÄ Bßo-I-ambn A[-¸X- \ m- h - Ø - b n- e m- s W¶pw, A§n-s\-bp-Å-hÀ CS -h-I-bp-sS-bpw, k` -bpsSbpw `c-W-¯n CS-s]«v A`n-{ ]mbw ] dbp- ¶ Xv A\p- N n- X - a m- s W¶pw ] nXm-¡-·mÀ IW-¡p - I q- « n- b - X p- s ImïmWv C¯-c-¯n-semcp \n_Ô\ `c-W-L-S-\ -bn tNÀ¯-X v. C ¡ m -c-W -¯m " " s ] m X p t- bmK Ip¼kmcw'' Fs¶mcp {]tbmKw Xs¶ Dïm-Ip-hm³ CS-bm-bn-«p-ïv. ]nXm-¡-·mÀ DZm -¯-amb e£y-t¯msS \S-¸m-¡nb Hcp \n_-Ô\ F§ns\ ZpÀhym-Jym\w sN¿-s¸-Sp¶p F¶-Xn\v D¯a DZm-l-c-W-am-Wn -Xv. ap³Im-e-§-fnÂ, hn. IpÀ_m\ A\p-`-h-¯n\v ap¼v Ip¼-kmcw \nÀ_-Ô-am-bn-cp-¶p. F¶m Ct¸mÄ Ip¼-kmcw IqSmsX hn. IpÀ_m\ A\p-` -hn-¡p-hm³ k` A\p-h-Zn-¡p-¶p-ïv. kz´w Aßm -hnsâ ip²o-I-c-W-¯n\v X¶nÂ\n¶v h¶pt]mb ]m]-§-fn \n¶pw ip²o-I-cWw A\n-hm-cy-amWv F¶ Nn´ am{X-amWv Hcp-hs\ Ip¼-km-c-¯n\v \nÀ_-Ôn-t¡-ï-Xv.
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The Road to Emmaus A Liturgical Reading of Luke 24: 13- 35
T
Dn. Shinto Varghese BD Fourth Year
he liturgical readings after Easter are filled with the joyous faith and sure hope of early Christians in the resurrection event. As per our Lectionary, Luke 24: 13-35 are read in the third Sunday after New Sunday to recapitulate the experience of Christ’s resurrection. Luke records this literary gem in the last quarter of first century, for the sake of Christians who had not witnessed Christ in the flesh and to connect them with Christ, who is still revealed through the reading and interpretation of scripture (v. 27) and in the breaking of the bread (vv. 30-31)1. Reginald Fuller points out that, ‘despite being subjected to intense scholarly scrutiny, Luke’s Emmaus story retains a certain aura of mysterious incomprehensibility’2. Here I humbly make an attempt to read this event in 1 George H. O. Madsen, Lectionary Bible Studies: The Year of Matthew, Lent-Easter, Study Book (Philadelphia: Fortress Press, 1977), 66. 2 R.H. FULLER, The Formation of the Resurrection Narratives (London: SPCK, 1972), 104.
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the light of Holy Liturgy. Revisiting Luke 24:13-35 in a Glance On the Easter Sunday, two of Jesus’s disciples went down to a village named Emmaus3 (means “warm spring”) outside Jerusalem. They talked each other on the things happened in the city in last few days. On their way, Jesus went with them and talked about what they were discussing. Nonetheless, they didn’t recognize Him because their eyes were shut. Jesus explained all the prophecies regarding the events happened and broke the bread with them. Thereafter, they realized whom they were talking to and they went up to Jerusalem to share their Joyous experience with the resurrected Christ. Who were the Disciples? From v. 13 (“Now on that same day two of them were going to a village called Emmaus…”), it is pretty sure that, they were two. The “two of them”, here refers back to “the eleven and all the rest” (v. 9). But we are not sure who these disciples were. Probably Luke has no concern for including the two names. However, in the Gospel narrative one of them is named as Cleopas. Since, Cleopas is never mentioned in the list of the apostles, “the two” might be from among “the rest” rather than among the eleven apostles. Cyril of Alexandria substantiates this assumption in his Commentary on Luke by saying “the two Emmaus disciples are not among the eleven but could well be from among the seventy”4. The identity of Cleopas is still under debate. In the light of John’s Gospel, John had an uncle named Cleopas. Another reference to Cleopas is seen at the foot of Cross, Mary’s sister Mary is called as wife of Cleopas. In Early Christian Writings, Cleopas was the father of James, Simon and Jude; the men were called Jesus’ brothers. Another tradition says that, he was one of the 70 disciples, and that
he was the brother of Joseph, the husband of Mary (cf. Mtt. 27:55; Jn. 19:25) The name of other disciple remains unknown. However, according to a tradition the other disciple was Simeon the son of Cleopas, who became the second bishop of Jerusalem after AD 705. As per another tradition, the companion of Celopas is Luke himself. For, Luke is counted as one in the seventy and it was a common literary technique of a writer not to mention his own name (see Mk. 14:51, Jn. 21:24)6. Are they Husband and Wife? Bergant suggests that they are husband and wife, in part because they offer hospitality jointly as would a husband and wife7. Also, in some paintings the two are portrayed as a man and woman8. The man and a woman theory are substantiated by some interesting facts from the Gospel itself. The mysteries behind a literary work come into light by curios reading of the text. For that, we have to look back to the beginning and the end of his Gospel. From Ch. 24:13-35 it is clear that Luke ends his Gospel by mentioning the story of two people who have lost Jesus. Likewise in the beginning, in Ch. 2, Mary and Joseph also lost 12 year old Jesus in the Jerusalem temple. The two events
3 Emmaus, was 60 stadia far from Jerusalem (a stadium is 607 feet or 184 meters, so 60 stadia would be about 7 miles or 11 km). All of Jesus’ resurrection appearances take place near Jerusalem. 4 Quoted From Ancient Christian Commentary on Scripture, New Testament III, ed. Thomas C. Oden (Downers Grove: IVS Press, 2003), 377. 5 Eusebius, Ecclesiastical History, Book 4, 22. 6 The Orthodox Study Bible- Luke 24: Jesus Appears: The Road To Emmaus. 7 Dianne Bergant, Richard Fragomeni, Preaching the New Lectionary, Year A (Collegeville: The Liturgical Press, 2001), 170. 8 Paintings of Gisale Baucher and Walter Rane.
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ends by mentioning that, they find Jesus whom they thought they had lost. Some other similarities in both stories are as follows;
So the Gospel begins with Mary storing up all these things in her heart and ends with the eyes of the two disciples being opened. While the parallel between these two episodes still works if the two disciples on the road to Emmaus are both male, it is certainly a way of strengthening the link that Luke wants to make between these stories, if in both cases we have a husband and a wife. But there is a second and more compelling reason for arguing that these two disciples are a man and his wife. Luke wants us to hear the story of the two disciples at table with Jesus against the backdrop of the story of Adam and Eve9. When tempted they ate the fruit from the tree of knowledge of good and evil. They lost Paradise and were exiled. The parallelisms between the two events are as follows;
1. “their eyes were opened” and “they recognized him” occurs both in Luke and Genesis. Luke 24:31 αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν cf. Luke 24:45 διήνοιξεν αὐτῶν τὸν νοῦν Of them then were opened the eyes and they knew Him Cf. He opened their mind.
Gen 3:7 καὶ διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν And were opened wide the eyes of the two and they knew that they were naked. 2. The meal – taking and sharing: Luke 24:30 λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς Having taken the bread He blessed it and having broken He began to giving it to them. Gen 3,6 λαβοῦσα τοῦ καρποῦ αὐτοῦ … ἔδωκεν καὶ τῷ ἀνδρὶ αὐτῆς Having taken the fruit of it…she gave also to her husband with her. From this it is clear that Luke is using the Greek text (LXX) rather than Hebrew text for ‘eyes were opened’. The Liturgical Conversation Luke specifies the day when the disciples walked into darkness with no hope. It was on “that very day”. ‘That same day’ refers back to “the first day of the week” in verse 1 that is the Easter day. So it is clear from the text that, this liturgical encounter happened in the Sunday afternoon itself. This emphasizes the Eucharistic sense of this passage. In this passage, Luke might be reminiscing the day that they gather together (the first day of every week) from the very beginning for breaking of the bread in fulfilment of the Lord’s command, “Do this in memory of me” (Lk. 22:19). So in a way, the author is reflecting the liturgical practices of the early Church- for the gospels were written for a church that had already celebrating the Eucharist for 30-40 years.10 Liturgical Structure of Emmaus Event The Holy Eucharist is the most ancient form of worship among the Christians. The core of the celebration of Eucharist remained unchanged since Jesus’ instituted the Communion. In New Testament we can see four direct references of the institution of Eucharist; Matt. 26:26-29, Mk. 14: 22-25, Lk. 22: 15-20, 1 Cor. 11:23-26. Even though the thanksgiving prayer is not narrated in the New
9 D.C. Ortlund, “And Their Eyes Were Opened, And They Knew”: An Inter-Canonical Note on Luke 24:31, in Journal of the Evangelical Theological Society, 53 (2010), 717-728. 10Paul Meyendorff, “He Was Known to Them in the Breaking of the Bread” Article from OED Book / October 7, 2000.
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THE CORE OF THE CELEBRATION OF EUCHARIST REMAINED UNCHANGED SINCE JESUS’ INSTITUTED THE COMMUNION.
Testament references, it is believed that Christ might have said a thanksgiving prayer (berakah; birkat ha-mazon)11. By the third and fourth century Churches adopted fixed Eucharistic prayers in the worship. Orthodox Churches follows a similar structure in the celebration of Eucharist by which the early Church practiced. At present, after various redactions and additions, the structure of the celebration of Holy Eucharist is as follows; 1. The Order of Preparation of the Holy Eucharist (Tekso d-tuyobo d-qurobo) 2. The Pre-Anaphora (Liturgy of the Catechumens or the Liturgy of the Word) 3. The Anaphora (The Liturgy of the Faithful) By analysing the early liturgical texts, it is sure that there was only the Liturgy of the Word and the Liturgy of the Faithful in the celebration of Eucharist. The preparation rites were not fixed until 15 th century and several elements were added till 19 th century12. If we go through the event narrated in Luke 24: 13-45 we can see a similar structure and we get some insights on the preparation rites too from the text. It is described as follows; 1. The Preparation Rite: V.13 begins with the word “Now” which is in Greek ἰδοὺ (behold), an aorist imperative of the verb οραω, “to discern.” It is a kind of demonstrative particle intended to catch our attention to the actions of two disciples in retreat. In v.14, “talking with each other” is ὡμίλουν, “to compa-
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ny with, to consort together,” hence, “to converse together” (v. 14) about “all these things” (v.14) that had happened in these days. The tense is a descriptive imperfect and pictures the on-going conversation between these two men as they walked along. The Greek term used by Luke in v. 15 helps us to find out the nature of their conversation. Luke uses the word, συζητεῖν for discussing, which means “to search, examine together by discussion.” Quite clearly, in their disappointment and perplexity over the turn of events, they were searching for answers, they wanted to understand. It is the same word used in Mark 9:10, “So they kept the matter to themselves, questioning what this rising from the dead could mean”. The liturgical significance of this conversation lies in the matter of their talk. Even though they were in despair and with no hope, their conversation was “about all that had taken place,” that is centered on the death, burial and the recent report of resurrection of Christ. All of these events are recited in the preparation rite (Tuyobo) of Holy Eucharist today. Thus we can see the elements of preparation rites in this event. This event is also significant, since the disciples were gathered in the name of Jesus and Jesus walked with them as a fulfilment of Mtt.18:20. The conversation between them was began when Cleopas asked a question to Jesus; “Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?”
Baby Varghese, The Anaphora of St. James: History and Theology (Kottayam: MOC Publications, 2016), 10. Ibid., 29.
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The next thing they did was laying down their burdens before the Lord by describing all the events that had taken place last days and by confessing the distress and pain they held. Their penitence before the Lord can be seen in the light of the sacrament of Holy Confession. 2. Liturgy of the Word During their walk Jesus explained all the Scriptural references about the events happened from Moses to the Prophets. Since Holy Scripture is a powerful vehicle for revealing Christ, Jesus uses the hermeneutical tool to understand the reasons behind the scenes happened in Jerusalem. “Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.” (v. 27). Jesus’ model for interpreting the Old Testament text is typological. Luke doesn’t tell us which scriptures Jesus selected. Some possibilities include Deuteronomy 18:15; Psalm 2:7; 16:10; 110:1; 118:21-23; Isaiah 53; Daniel 7:13-15; Hosea 6:2; and Amos 9:11. The holy Church followed the tradition of reading the Old Testament which is Christological. The liturgical readings of the church are always Christocentric. The Bible is about the person and work of Christ. It is filled with him. He is the spirit of prophecy and the heart of the Bible. Scripture points us to Him as God’s answer and provision for man’s needs, questions, and problems. Through His precious Word God wants to point us to Christ and seeks to enhance our walk with Him because He is everyone’s need. We go then to the Word to see Jesus which in turn means to see God and man’s salvation and sanctification. But these men had failed to grasp the full message of the Old Testament regarding the person and work of the Saviour as the suffering Servant who must die and be raised from the dead. They knew something about His glory, but not His sufferings. So Jesus here did was – (a) He read from the Old Testament (b) explained the texts. The same image is still seen in the Orthodox Christian Liturgies. We read from Old Testament, New Testament Letters and from the Gospel. This progressive structure guides us to dive into the mysteries of Christ. The same resemblance is seen in the Holy week, where all the Scriptural readings point to the suffering and resurrection of Christ. Like the disciples who were renewed through the interpretation of Scripture we too had an opportunity for spiritual renewal. The readings in every liturgical festivals and services are not story time but an encounter with Christ on the road of salvation. Another curios factor in vv. 15-16 is the veiling of the mystery (“but their eyes were kept (ἐκρατοῦντο—held) from recognizing him”). The verb is passive, indicating that these two disciples are being acted upon. God is preventing them from seeing what would otherwise be obvious. In the liturgical sense Jesus veiled their eyes from seeing the mystery until they were prepared. By explaining the Scripture from the Old Testament Jesus unveiled the mysteries to them. In Holy Eucharist a veil is used to cover the mysteries and is uncovered after lifting up of
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the veil, symbolising Christ is the one who uncovered the mysteries (Isa. 25:7, 2 Cor. 3:14). For the disciples Jesus was a liberator from their enemies, i.e., the Romans. In v.21 we can see their sad and hopeless words (“But we had hoped that he was the one to redeem Israel” (v. 21a). Even after the hearing resurrection witnesses, they didn’t realized the fact that Jesus redeemed Israel and brought the kingdom of God. Yet it was by his death that Jesus accomplished this redemption and sealed this new covenant (Luke 22:20)”13. 3. The Anaphora “As they came near the village to which they were going, he walked ahead as if he were going on”. From v. 28 it is clear that the Emmaus disciples reached their destination. It might be their home. When Jesus proceeds to leave them as part of the custom they invited Jesus to dinner, and custom requires Jesus to decline unless they insist. So in v. 29 “But they urged him strongly, saying, “Stay with us, because it is almost evening and the day is now nearly over,” So he went in to stay with them” (v. 29). This part of the event reminds us of Abraham at Mamre (Genesis 18:1-15). The parallel between both the stories are the hosts fail to recognize the significance of their guests, but extend hospitality nevertheless and their hospitality leads to revelation and to blessing. Culpepper says that this story is a counterpoint to the parable of the rich man and Lazarus (16:19-31) since both has the element of hospitality. Since the rich man didn’t offer any hospitality to Lazarus, he entered in death, while the two disciples entered into life through hospitality14. So this passage shed light to the need of 13 14
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hospitality and the early Christian attitude towards it. The Anaphora begins when they sat near the table for the Breaking of the Bread. “Breaking of the Bread” or “Breaking Bread” is the scriptural term used for the celebration of the Eucharist. Even though Jesus is the guest, He becomes both host and celebrant at this table. The most relevant liturgical language stood in this section. They are, “he took bread, blessed and broke it, and gave it to them” (v. 30); “The Lord has risen indeed” (v. 34); and “the breaking of the bread” (v. 35). “When he was at the table with them, he took bread, blessed and broke it, and gave it to them.” The four verbs to note here especially is: took, blessed, broke, and gave. The language used here is similar to Luke 22:17-20. “And he took a cup, and when he had given thanks he said, “Then he took a cup, and after giving thanks he said, “Take this and divide it among yourselves; for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood”. Jesus did these same actions at the feeding of the five thousand (9:12-17). According to Jewish custom, “if three ate together, they are bound to say grace” (Beracoth 45:1) and “if two eat together one of them a learned man, the other of them an unlearned man, he that is who learned shall give thanks” (Beracoth- Fol
Robert H. Stein, The New American Commentary: Luke (Nashville: Broadman Press, 1992), 611. R. Alan Culpepper, The New Interpreter’s Bible, Volume IX. (Nashville: Abingdon, 1995), 482.
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45.2)15. Here the standard form of “Berakah” (Jewish Blessing) might be followed: Address God, Recount God’s deeds of past, Ask God to do deeds of past again. So in this event we can see that Jesus revered the culture and traditions that he learned. “Their eyes were opened, and they recognized him” (v. 31a). Earlier, “their eyes were kept from recognizing him” (v. 16). Now their eyes are opened. The exposition of the scriptures prepared them for recognition, which comes with the breaking of bread. It was God who veiled their eyes, and it is God who unveils them. Their vision was being restored unto seeing the glory of God in Christ through the power of the Holy Spirit – but that had to be a gradual process that would only be achieved in the resurrection. So here, too, the disciples were unable to recognize the resurrection and the life. But they were unable to recognize him, most importantly, because Jesus keeps them from recognizing him. He does so because he wants to teach them, as they would realize later, that his presence is always with them, and yet it is fully disclosed only in the Eucharist. “their eyes were kept (“were held back, restrained, hindered”) from recognizing Him” (v.16). But, why? Two verses, Mark 16:12 and John 20:15 may shed some light on this. Mark 16:12 “After this he appeared in another form to two of them, as they were walking into the country”. John 20:15 Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” Since it is the dull νοῦς and hardened heart that prevent the two from recognizing the very Jesus walking with them (Luke 24: 15, αὐτὸς Ἰησοῦς), Jesus undertakes to cure his disciples precisely by opening their νοῦς (Luke 24: 45) and melting their heart (Luke 24: 32). The two disciples are moving from arrogance to humility, from sadness and despair to abundant joy, from blindness to vision,
from hosting a stranger to becoming guests at the Messiah’s table. Their former understanding of τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ (Luke 24: 19) vanishes and gives way to the Messiah’s own proclamation of τὰ περὶ ἑαυτοῦ (Luke 24: 27), which shapes their new identity as believers. It can be viewed along with the O.T. Theophanies in connections with Gen 18–19, Judges 6 and 13, Tobit 5–12, Gen 28, Gen 21:19 and in N.T. at Acts 8: 26-40 and Luke 4: 30. 4. Sending away- Dismissal The dismissal is part of the Liturgy of the Faithful. After Jesus’ disappearance (v.31b), the disciples run back to Jerusalem to help the downcast. From despair and darkness they retrace their steps to Jerusalem to publish the good news of happiness and salvation. In a way they said to the people in rooftop ‘The Lord has risen indeed’ and to Zion, “Your God reigns” (Isa. 52:7; Rom. 10:15). A Liturgical view of Jesus’ Disappearance The question why did Jesus disappear is to be answered in a liturgical way. We can frame a simple and profound answer from the text itself. He is trying to get them to direct their eyes, their vision, to the way he’s going to be with them from now on, which is in the Eucharist itself, in the breaking of the bread. In other words, he does answer their prayer when they asked him to stay with them. He does stay with them, but now he’s going to remain with them in a different way. He is not going to be in his body in his local presence as he’s been before in his earthly body. Now he’s going to come to them under the appearance of the bread, under the appearance of the bread and wine, under the appearance of the Eucharist, so that he can be with them always, even to the end of time, but in a new form and in a way that he is not located or limited to one location, in one place. The Liturgical Space Even though Jerusalem has a symbolic value in the Lucan writings, this event happens in Emmaus which is outside Jerusalem. In some traditions, the house they gathered together for the breaking of bread was the house of Cleopas. Since Emmaus is
15 John Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica: Matthew- 1 Corinthians, Vol.3 Luke- John (Hendrickson Publishers, 1995), 219.
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The chief message of this gospel passage, therefore, is that if we recognize the presence of Christ in the Eucharist, we no longer need miraculous appearances of the Lord.
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outside Jerusalem, the Liturgical space is also significant. In Jn. 4, we can see Jesus saying to the Woman at the well that there will be a time when worship will not be in Jerusalem. This is the first recorded Eucharistic celebration in the Gospel which might be a fulfilment of the saying of Jesus. By celebrating the Eucharist outside Jerusalem Jesus is inaugurating the mission of the Church in all part of the world. The return of disciples to Jerusalem can be viewed as returning to the mother church in New Jerusalem with a strong witness and faith in resurrected Christ. Significance of Holy Communion It is in the communion of the Body and Blood of Christ that he gives himself fully to them. The fact that he vanishes from their sight teaches us that he is no longer seen by the eyes of the flesh, but by the eyes of faith and the eyes of the heart. So though he is gone from our earthly, fleshly, carnal sight, he is now to be seen and to be experienced in the Holy Eucharist and other sacraments. The chief message of this gospel passage, therefore, is that if we recognize the presence of Christ in the Eucharist, we no longer need miraculous appearances of the Lord. And, until Christ returns in glory, we have the certainty that he remains with us when we partake of his Body and Blood. It is no accident, therefore, that the Eucharistic liturgy has always been at the very center of the life of the Church, which is the Body of Christ, as well as of each individual Christian, who is a member of that Body. Truly, he is known to us in the breaking of bread16. Conclusion The Emmaus story documented by Luke records a gradual process of conversion, which ultimately reverses the course of the disciples’ journey, leading them back to Jerusalem and reintegrating them into the community of disciples. Here, the risen Christ is revealed through the telling of the story, the interpretation of scripture, and the breaking of bread. This liturgical structure sheds light to the early Christian Eucharistic practices such as preparation, liturgy of the word and the Anaphora. So, in every Eucharist that we experience and participate, we are witnessing the mystery of the event of Emmaus which was a liturgical journey. Together, we can say that the Emmaus event has a concrete liturgical structure which is still to be explored and this event is a beautiful window that shows how the Church celebrated Eucharist in the first century. 16 Paul Meyendorff, “He Was Known to Them in the Breaking of the Bread” Article from OED Book / October 7, 2000.
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h sshhn[yhpw {]IrXnbnse A \ p _ Ô L S I § f p w tNcp¶XmWv ]cnØnXn. Ip¶pw aebpw ]pgbpw kky§fpw ]£nIfpw sNdpPohnIfpw AXnÂs¸Sp¶p. amÀ bmt¡m_n³sd t_mhqkbpsS 148þmw akpaqdnse {]mÀ°\ kvXpXn¸mWv. "]ÀÆX§fpw kIe Ip¶pIfpw ^ehr£§fpw kIe ImcInepIfpw arK§fpw kIe I¶pImenIfpw CgP´p¡fpw ]£nIfpw ]dhIfpta (IÀ¯mhns\ kvXpXn¸n³)". NcmNc§sf IÀ¯mhns\ kvXpXn¸n³ F¶Xn\v A\p_ Ôambn "`qanbnse cmPm¡·mcpw kIe P\§fpw `qanbnse {]`p¡·mcpw kIe \ymbm[n]cpw inip¡fpw I\yIamcpw hr²·mcpw buh\¡mcpw IÀ¯mhns\ kvXpXn¸n³" F¶p {]mÀ°n¡p¶p.
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Cu {]mÀ°\bn ]cnØnXnbpsS {Iam\p KXamb Hcp hnImkw shfns¸Sp¶p. "krãnbpsS Bcw`¯n ssZh¯n³sd Bßmhv ]cn hÀ¯n¨psImïncp¶p" (Dev]¯n 1:2). H¶mw Znhkw apX Bdmw Znhkw hsc ]cnØnXn kwÚmXamb Hcp `qanbmWv btlmh krãn¨Xv. "C§s\ BImihpw `qanbpw AhbnepÅ NcmNc§sfms¡bpw XnIªp "(2:1). "Xm³ sNbvX kIe {]hr¯nbn \n¶pw Ggmas¯ Znhkw \nhr¯nbmbn. "Cu \nhr¯nbpsS A\p{Klambn«mWv BZs¯bpw luÆsbbpw krãn¨Xv. FÃm AÀ°¯nepw AhÀ¡mbn ]qÀ®XbpÅ Hcp tZiw (tXm«w) \ÂIn. btlmhbmb ssZh¯n\pw k©cn¸n¡m³ Ignbp¶ ip²amb Hcp tZiw. "Pohhr£hpw Adnhn³sd hr£hpw \\¸m³ \Znbpw..."(2:9) \ÂIn. H¶v asäm¶n\p thïnbpÅXmbncp¶p. H¶v H¶n \n¶pw A\yhpambncp¶nÃ. Cu GIk¼qÀ®XbmWv ]mcnØnXnIXbpsS ASnØm\ ZÀi\w. Npäp]mSpIÄ¡v A\ptbmPyaÃm¯sXms¡ ]cnjvImc¯nsâbpw ]ptcmKXnbpsSbpw t]cn kz´am¡nbt¸mÄ Ime{Ia¯n AXpaqew {]Xn{]hÀ¯\w kw`hn¡psa¶v Bcpw Nn´n¨nÃ. {]Xntcm[w IqSnbt¸mÄ {]IrXn AXnenSs]«p. Npäp]mSpIfnepïmIp¶ {]iv\§sfbpw {] tXyIXIsfbpw kw_Ôn¨ imkv{Xob kao]\s¯ ]cnØnXn ]T\sa¶p s]mXpsh ]dbmw. ImemIme§fn a\pjy³sd CSs]S IqSmsXbpw ]cnØnXnhyql¯n\v amä§Ä DïmImdpïv. `qanbpsS Hcp `mK¯v
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Hcp {]tXyI ImemhØbv¡v A\pkrXambn Hcp ]cnØnXnhyqlw cq]s¸Sp¶p. AXnhrãntbm A\mhrãntbm B hyqls¯ amänadn¡pItbm ]qÀ®ambn ]cnhÀ¯\s¸Sp¯pItbm sN¿p¶p. `ua ]cnØnXn PohnIfpsS \ne\nev]n³sd ASnØm\ LSIamWv. {]IrXn¡v amXrØm\w \ÂIp¶ Hcp kwk-vImcamWv \ap¡pÅXv. {] IrXnsb BZcn¡pIbpw B{ibn¡pIbpw ] cn]men¡pIbpw sNt¿ïXv BhiyamsW¶v thZa{´§Ä ]Tn¸n¡p¶p. bqtdm]y³ hyhkmbnI hfÀ¨bmWv ]mcnØn XnI {]iv\§fnte¡pÅ {i² Xncn¨phn«Xv. A\nb{´nXamb CSs]S sImïv ssh hn[yamÀ¶ AhØIÄ¡v {IamXoXamb amäw kw`hn¡p¶p. BhiyapÅXv \ap¡p Npäpapïv; AXym{Kl¯n\pÅXv CÃmsb¶ almßPnbpsS D]tZiw hn`h hn\ntbmK¯n\v amXrIbm¡mhp¶XmWv. kpØnc hn`h hn\n tbmKw ssk²m´nIamb Hcmiambn amdn bncn¡p¶p. CXn\p ]e ImcW§Ä Dïv. AXnte¡v IS¡p¶nÃ. ]cnØnXnbpambn _Ôs¸« Adnhns\ {]mtbmKn Iam¡pI F¶XmWv {][m\w. AanX D]tbmK§Ä sImïpÅ B]¯pIÄ a\Ênem¡Ww. sshÚm\nIX b{´hÂIrX¯n\v t{]cI amIpt¼mÄ hn`hkwc£Ww Akm[yamIpw. D]tbmKw Ipdbv ¡ pIbpw ]p\cp]tbmKw t{]mÕmln¸n¡pIbpw sN¿p¶XneqsS Hcp ]cn[n hsc AantXm]tbmKs¯ \nb{´n¡m³ Ignbpw. kpµÀem _lpKpWbpw ta[m]SvIdpw ]mcnØnXnI hnjb§sf Kuch_p²ym AhXcn¸n¨hcmWv. D¯mcJÞnse sX{lnbnse atdmZ {Kma¯n P \ n¨ kpµÀe m _lpKpW {]hÀ¯n¨p XpS§n bXv sXm«pIqSmbvabv¡v FXnsc bmbncp¶p. aetbmc§fn Xmakn¡p¶ BZnhmkn kv{Xo Isf Iq«n aZyhncp² {]t£m`w \S¯nbXneqsS At±l¯nsâ {]hÀ¯\ taJe hym]n¨p.
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hn, kpKXIpamcn, Fw.]n.hotc{µIpamÀ XpS§nbhÀ kacapJs¯¯n. 1977 tIcf t^mdÌv dntkÀ¨v C³Ìnäyq«v ] T \ w \S¯n '_tbmkv]nbÀ dnkÀhv' Bbn {]Jym]n¡Wsa¶v \nÀt±in¨p. {][m\a{´n CµncmKmÔnbpsS CSs]S sske³dv hmenbpsS \ne\n¸n\v klmbIambn. F¶m asämcp ]mcnØnXnI {]iv\w aäp kwØm\§sft¸mseXs¶ \mapw t\cnSp¶p. Ad_n¡Sen\p kam´cambn ØnXn sN¿p¶ ]ÀÆX\ncbmWv ]ÝnaL«w. \nXylcnX h\§fmWnXv. hym]Iamb ssIt¿ähpw A\ [nIrXamb J\\hpw Cu {]tZi¯n³sd kpØncXbv¡v £Xw kw`hn¸n¨p. tZiob h\\b{]Imcw ]ÀÆXtaJebn Adp] Xp iXam\w h\ambncn¡Ww. F¶m ] ÝnaL«¯n h\{]tZiw 40 iXam\¯nepw XmsgbmWv. temI¯nse ssPh sshhn[y{] [m\amb ]¯p tI{µ§fn H¶mWnXv. temIw CXphsc Iïn«nÃm¯ Zriy`wKnbpÅ 1500tdmfw Im«p]q¡Ä ChnsSbpïv. A§s\ F{Xtbm sshhn[yamÀ¶ ssPh k¼¯n³sd DdhnSw. 2012 Pqsse H¶n\v djybnse sk³dv ]otägvkv_ÀKn \S¶ temI ss]XrI kanXn ]ÝnaL«s¯ temIss]XrI ]«nIbn DÄs¸Sp¯n. ]ÝnaL« ae\ncIfpsS kwc£Ww hnebncp ¯p¶Xn³sd `mKambn am[hv KmUvKn sNbÀam\mbn Hcp kanXnsb tI{µ h\þ] cnØnXn a{´mebw 2010 \nban¨p. ]ntä hÀjw kanXnbpsS ]T\w a{´meb¯n\p kaÀ¸n¨p. Cu ]T\w ]p\x]cntim[n¡phm³ kÀ¡mÀ ]pXnsbmcp kanXnsb \ntbmKn¨p. tUm.IkvXqcn cwK³ sNbÀam\mbpÅ kanXn. am[hv KmUvKn dnt¸mÀ«n \n¶pw
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Ipd¨pIqSn DZmcXbpÅXmbncp¶p IkvXqcn cwK³ dnt¸mÀ«v. F¶n«pw AXv ]qÀ®ambn \S¸nem¡m³ Ignbp¶nÃ. AXn ]dªn«pÅ A]IS§Ä 2018se shÅs¸m¡¯n \mw IïXmWv. Ihf¸md DÄs¸sSbpÅ ]e {Kma§fpw CÃmXmbn. Ip¶nSn¨nepw DcpÄs]m« epw {]XnhÀjw XpSÀ¶psImtïbncn¡p¶p. Poh]cnWma¯n³sd Ncn{Xw ]cntim[n¨m a\pjysâ BhnÀ`mht¯mSpIqSnbmWv ]cnkc ¯nsâ k´penXmhØbv¡pw X\nabv¡pw £Xw kw`hn¨sX¶p ImWmw. ]cnØnXn kwc£Ww thZimkv{X]T\¯nse hnjbambn amtdïnbncn¡p¶p. ]gb\nba¯n sebpw ]pXnb \nba¯nsebpw ]nXm¡·mcpsS ]Tn¸n¡epIfnsebpw ]cnØnXn kw_Ôamb hm¡pIfpw kqN\Ifpw Cu Nn´m]²XnbpsS `mKambn t{ImUoIcnt¡ïXpïv. hnip² IpÀ_m\bnsebpw bma{]mÀ°\Ifnsebpw a\ptjyXc CSs]SepIÄ ]p\À\nÀÆNn t¡ïnbncn¡p¶p. Pehpw, Ipcpt¯mebpw, timi¶ ]q¡fpw, Xo¡Â¸mdbpw {]XoI §fmbn AwKoIcn¨psImïv ChbpsS CSs] S hnip² IpÀºm\sb F§s\ AÀ° ]qÀ®Xbnte¡v \bn¡p¶p F¶Xpt]mse Xs¶ ]utcmlnXy tkh\taJeIfnepw Cu { ] X o I § Ä ] p \ À \ n À Æ N \ § Ä ¡ p w {] t_m[\§Ä¡pw \nZÀi\§fmIWw. ']cn ØnXn¯IÀ¨bn {InkvXob kaqlw henb at\m`mc¯nemWv' F¶ en³hbvänsâ auenI Nn´bpw; 'a\pjy³sd hogvNbv¡ptijhpw ssZhw Ah\v {]IrXnbpsS taepÅ A[nImc ¯nsâ ssek³kv d±m¡msX hn«pIfªp' F¶ BÀt\mÄUv tSmsb³_nbpsS Be¦mcnI Xbpsams¡ ChnsS BtemN\bvs¡Sp¡mw. thZimkv{X¯nse _lpapJ Nn´bpsS A\n hmcyXbmWv Bhiyw. t]mÄkm³dabÀ, hmÄ«À {_qÜm³, temssd³ hn¡n³k¬, shÉn {Km³dv, ssa¡Âk¬ dn¨mÀUy§v XpS§nbhcpsS ]cnØnXn thZimkv{X Nn´IÄ ] p X n b \nÀÆN\§fnte¡pw hni Zmwi§fnte¡pw hgnIm«nbmImw. "kphntij tLmjWw CÃm¯ AhØsb¡mÄ {][m\ amb e£yw k`sb kw_Ôn¨nSt¯mfw DÅnepÅ Pohs\ kv]Àin¡p¶ Imcy§fmWv" F¶ ]utemkv amÀ {KntKmdntbmkv
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sa{Xmt¸meo¯bpsS hnNn´\w ChnsS HmÀ¡mw. "\½psS At\zjWe£yw F¶p ]dbp¶Xv ssZhs¯¸änbpÅ \½psS Adnhn\p {]IrXn F´p kw`mh\ \ÂIp¶p F¶XÃ, t\sc adn¨v {]IrXn sb¡pdn¨pÅ \½psS Adnhn ssZhsa¶ Bibw F´p kw`mh\IÄ \ÂInbn«pïv F¶XmIp¶p" F¶ PÀK³ tamÄ«vam³sd ImgvN¸mSv {]IrXn imkv{XtaJebnse kp{][m\ Nn´bmWv. "]cnØnXnhmZw Hcp aXamsW¶pw, ssZhw a\pjy\v `qansb AhImiam¡n X¶n«pÅXv Ah\v A[o\ s¸Sp¯n Pohn¡m³ thïnbmsW¶pw, B AhImiw ]cnØnXn hmZnIÄ \ntj[n¡p ¶psh¶pw" sIhn³ t¢mk³sd ImÀ¡iyX ]cnØnXn hnjb§Ä¡v aX]camb \nd ¡q«pIÄ \ÂIn hnIes¸Sp¯p¶p F¶Xpw {i²nt¡ïnbncn¡p¶p. ]cnØnXn{]iv\w Hcp [mÀanI hnjbamWv. ]cnØnXn {]iv\¯n\v Hcp Bßob Xeapïv. Bßob aqeyapïv. c£, kvt\ lw, kzmX{´yw, AhImiw F¶nh `qan¡pw _m[IamsW¶phcpt¼mÄ {]IrXnbpsS k´pen XmhØbv¡p {]m[m\yw e`n¡mXncn¡nÃ. krãnsb apgph\mbpw ImWWw. ] ck v] c _ÔnXhpw ]ckv]c ]qcnXhpamWv krãnsb¶p ImWmw. 'kqcy\pw agbpw' (a¯mbn 5:45), 'BImihpw `qanbpw' (eqt¡mkv 12:56), ']mds¡«pw aW¯cnIfpw' (a¯mbn 7:24þ26), 'hn¯pw [m\yhpw' (aÀt¡mkv 4:2þ8), 'apÄs¨Snbpw sRcnªnepw' (a¯mbn 7:16), 'Imfbpw IgpXbpw' (eqt¡mkv 13:15), 'aÕyhpw kÀ¸hpw tXfpw' (eqt¡mkv 11:11), 'sN½cnbmSpw tImemSpw' (a¯mbn 25:22) A§ns\ `qanbnepÅXnt\m sSms¡bpw kacks¸«psImïmWv {InkvXp Xsâ ZuXy\nÀÆlWw ]qÀ¯nbm¡nbXv . At±l¯nsâ {]t_m[\§fn ChbpÄ s¸Sp¶, DÄs¡mÅp¶ ]mcnØnXnIX {] ISamIp¶p. IS¡cbpw ]SIpw, A¯nhr£ hpw Keoeaebpw, KÕa\bpsaÃmw ]cnØnXn kvt\l¯n³sd {]XoI§fmIp¶p. a\pjyhÀ¤¯n³sd am{XaÃ, Cu {]]©w apgph\pw ]cnc£n¡s¸Sp¶ Hcp ]cnØnXn tI{µoIrX PohnX ssienbpw kao]\hpamWv \ap¡mhiyw.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
`m
" cXsa¶ptI«m A`nam\]qcnXamþ IWa´cwKw" A\zÀ°amsbmcp IhnhN\w! `mcXamcptSsX¶p tNmZn¨p Rm³ ]uc\pkz´sat¶mXn NneÀ ]ucXzap{ZtXSntbmSnheªp Rmt\sd\mÄ! ! Zn¡pIÄ \menepw tXSnRm³ ]ucs\ Hcp\mÄ Hcph³]ucs\t¶mXnNneÀ ]ucXzA¦n DcnªpthsdNneÀ! AXncpIÄ aXnepIÄ ]Sp¯pbÀ¯n ]uc\]c\]uc\mbn! \mtfsd¡gnªnÃ, \m«mcdnªnà ]ucXzanÃms¯mc]cs\¯n
Bcnhs\¶dnbmsXb¼c¶p sImtdmW Rms\¶h\«lkn¨p \mSp\Sp§n \mSyw\ne¨p, sImªWwIp¯n acWwckn¨p bm{X apS§n, AXnÀ¯nIfS¨p "sFktej³' F¶ ]pXpthenXoÀ¯p! 'sImcïo³' Fs¶mcpt]cpan«p. AXncpIÄIS¶h³ ]ucs\sXm«p hÀ¤hpwhÀ®hpw tZikwk-vImc§fpw AXncpIfö¶dnªp `ocpXztamtSmSn P\w \mep]mSpw Iq«n¯ncp½nIgpIn ssIIÄ hoïpw! amdm¯\mäw amdnsb¶pÅnÂIcpXn \mdp¶ sNbvXnIÄ XnÀ¯nà ]t£! tXhcpw tXcpw hn{ian¨p Ipcnipw IqZmibpw amänh¨p X¸psIm«mt\mXn cmPy{][m\n B«ntbmSn¡mas{X hncpX³ sImtdmWsb! Bi¦tbmsS ]uc\päp t\m¡n Idp¸pwshfp¸pw ]ns¶kIehÀ®§fpw Hs¶¶t]mse tXm¶n¯pS§n! ]uc\pw ]ucXzap{Zbpw ]mgmbv sImtdmW XmÞh \yÀ¯w XpSÀ¶p; ]uc\pw]uc\pw ssItImÀ¯ptNÀ¶p AXncpIÄaXnepIÄ X«ns¯dn¸n¨p 'am\njm[m' F¶hÀ H¶n¨p]mSn ]ucXztahÀ¡psam¶pt]membn ! At{]w
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S Fr. Dr. Reji Mathew
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omeway or other we have been trained to live with corona virus for about one and a half year. The triad of wearing a mask, washing of hands and social distancing, which were otherwise negative terms for maintaining a healthy community life have become the norms of a healthy community. Updating of the numbers of the infected, dead, cured and those who undergo treatments has overtaken all political, economic and social news items. The current talk is more about the dying and the dead; vaccination, oxygen supply and burial rules are today’s challenges. As pastors and theologians, we lament over the demise of eminent personalities like Dr Santano K Patro, the registrar of Serampore University. Our own relatives, colleagues and friends leave this world quite unexpectedly. Dr Saumya Swaminadhan, a WHO expert predicts the duration of universal vaccination as one to two years. I think it is not untimely to speak about a couple of terms which are resonating in all media talks and social media chats. What do these actually mean? First, we take the word epidemic. The concept of epidemic has undergone a semantic evolution in Greek culture and language. The term epidemic is a combination of two Greek words, viz. epi [on] and demos (people). Pandemic is “an incident to a whole people or region” and the word is coined from late Latin pandemus and from Greek pandemos which means “pertaining to all people; public, common”. This word epidemic appears for the first time in Homer’s first work, The Iliad, which is considered to be the beginning of Greek literature and is dated around the 12th century BCE. Etymologically the word epidemic means something that happens “in the people” (epi dem-
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os). The word appears for centuries of Greek literature in works by authors such as Plato, Aristotle and Xenophon. Even Thucydides, who devotes chapter II of his History of the Peloponnesian War to the phenomenon of a rapid and great expansion of a disease in Athens, does not link epidemics to the disease as such (The Peloponnesian War I.136. 3). Rather it meant “permanence or stay in a strange land”, as found in the work Meditations or For yourself by the Emperor Marcus Aurelius (121–180 CE). In biblical literature, in the Book of Acts, the word is used at the Feast of Pentecost to indicate the “visitors from Rome” in Jerusalem (epidemountes, cf. Acts 2:10). Eusebius of Caesarea, in the 4th century, uses the term regarding the advent of the God-man (theon epidemesen) to restore the dignity of life (The Ecclesiastical History I.2). Basil, also from Caesarea and a contemporary of Eusebius, uses the term for mentioning the “sojourn of the Lord in the flesh” (kiriou he en sarki epidemia) in his letters (Letters 261; 37; 364). That means epidemic is commonly used as a political concept evoking “a form of presence and leadership in people’s lives”, as well as involvement in civil wars and public discussion. The reason for this ancient position is to think about life as a whole. It implies not only thinking about spirituality and health in epidemic times but every other field that threatens life, including politics. Interesting is the fact that as part of a whole, health was a cultural issue for the Greeks, and for this very reason, epidemics demand much more than restoring physical health, but other cultural factors to develop shared strategies for coping with its various impacts.
episode related to infectious diseases in the Corpus Hippocraticum is the epidemic ‘Cough of Perinthus’, a winter epidemic of an upper respiratory tract infection and its consequences, extensively narrated in the seventh chapter of the sixth book of Epidemics. It is often cited as the first influenza epidemic of human history. At that time, epidemic is the name given to a collection of clinical syndromes, such as coughs or diarrhoea, occurring and propagating in a given period at a given location. Over centuries, the form and meaning of the term have changed. Successive epidemics of plague in the Middle Ages contributed to the definition of an epidemic as the propagation of a single, well-defined disease. The meaning of the term continued to evolve in the 19th-century era of microbiology. Second, we have the word ‘social distancing’, which is to be used carefully. What does the Bible say about social distancing? As a divine maxim for ever we read in Gen 2:18: “It is not good for the man to be alone.” However, we have different kinds of social distancing in the scripture. Some people maintain social distance to establish a closer relationship with God: Moses went up Mount Sinai to be alone with God for
It is Hippocrates, who linked the word epidemics to a contagious disease for the first time. His collected works include various references to infectious diseases that range from general observations on the nature of infection, hygiene, epidemiology, etc. Corpus Hippocraticum (Hippocratic Collection) are still the archetypes of the natural history of certain infectious diseases and their collective interplay with the environment, climate, and society. The most notorious O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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a while and he received the tablets of the ten commandments (Ex. 19:20). In the Gospels we see how Jesus used to keep himself away from others. Some others keep a social distance from the sinful world around. Noah distanced himself from the sinful people along with his family in a ship (Gen. 8:1318) and saved the people of God. A third kind of social distancing is an attempt to hide oneself away from God; Because of a grievous sin against his brother Cain kept himself a social distancing from God and lived in the land of Nod (Gen. 4:15-16). Jonah too tried to keep a “social distancing” from God (Jonah 1:17). The fourth kind of social distancing is forced upon people by others; Joseph was forced by his jealous brothers to be alone in a pit (Gen. 37:2328). During Solomon’s reign as king Shimei had to keep “social distancing” for angering King David (1Kings 2:36-38). The fifth kind of social distancing is an attempt to repair emotional imbalances; King Hezekiah was depressed and practiced “social distancing” by himself and sat under a broom tree (1 Kings 19:1-4). Due to his “offensive” message Jeremiah was forced to practice “social distancing” in mud in a cistern (Jeremiah 38:6). Job sat in sackcloth and ashes, practicing “social distancing” as he pondered great losses of family, property, and possessions (Job 1:20-22, 2:7-8). The sixth kind of social distancing is a measure of keeping one away from the community for health reasons (Leviticus 14:35). When King Uzziah got infected with leprosy he excluded himself from the Temple worship and practiced “social distancing” (2 Chronicles 26:21). Last but not the least, John was banished by the emperor to the island of Patmos and he was imposed “social distancing” (Revelation 1:9). Today in a globalized world we see on the one side, networking of people who live in a global village; on the other side, we are reminded of the growing tendency to distance oneself from others with selfish motifs such as personal growth, profit making and comfort. To advocate ‘social distancing’ for a long period may justify these and may disturb the community life and eventually distort the institutions like family and Church. Therefore, in this age of COVID 19 what we require is not ‘social distanc-
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"He offers
a view into how early Christians dealt with the pressing issue of human mortality and show how Christianity would be very appealing to a primarily pagan population, in a time of high mortality.
ing’ but ‘physical distancing’.
''
Third, we think about the role of the Church in this pandemic period. The Plague which raged the Roman Empire from around 250 to 265 CE was nicknamed the Plague of Cyprian because of his documentation of the epidemic. Cyprian was converted to Christianity in 246 CE and was baptized in his middle age and he gave a sizable portion of his wealth to the poor community. He became a bishop in 249 CE. The Decian persecution divided the church in 250 CE and motivated Cyprian to flee from his home. He was beheaded in Carthage by the Romans and died a martyr. Philip Campbell’s edited work called Saint Cyprian, Bishop of Carthage, “On Mortality,” (in: Complete Works of Cyprian of Carthage, Merchantville: Evolution Publishing, 2013) gives us the full text of Cyprian. He offers a view into how early Christians dealt with the pressing
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issue of human mortality and show how Christianity would be very appealing to a primarily pagan population, in a time of high mortality. Here Christian faith offered a new view on death that made suffering appear to be worthwhile. Records from the time do not prevail as to a census of deaths, although at its peak up to 5000 people died every day. Corpses had to be hauled away from the cities in a stream of carts. Over the course of the epidemic, Cyp r i an preached about the strength of the Church and its belief in the salvation through service to God. He took the position that people would show their true colours in the face of death. He says: “How necessary, that pestilence and plague which seems horrible and deadly, searches out the righteousness of each one, and examines the minds of the human race.” Cyprian describes the physical conditions of the Plague too: “that a fire originated in the marrow ferments into wounds of the fauces; that the intestines are shaken with a continual vomiting; that the eyes are in fire with the injected blood; that in some cases the feet or some parts of the limbs are taken off by the contagion of diseased putrefaction …that hearing is obstructed, or the sight darkened…” (On Mortality, 122). Cyprian’s accounts allow the disciplines of not only history, but of epidemiology and medicine to have an accurate and first-hand account of plague. Graveyards show records of some deaths and the formation of the burial sight can give some insight as to how hurriedly the bodies were buried. He tells his fellow faithful: “Beloved brothers, let us with pure hearts, unbending faith, and stout courage be prepared for every wish of God; shutting out the fear of death, let us contemplate the immortality which follows it. Let us show that this is what we believe, so that we do not mourn the departure of our dear ones, and that when the day of our own summons arrives, we come to the Lord at his call gladly and without hesitation.” (On Mortality, 124).
ImenIw temI¯nsâ A[n]\mb a\pjy\v ho@p hnNmcw \ãs¸«t¸mÄ Ah³ Hcp apÄ¡ncoSw FSp¯p Xebn sh¨p. temIw AXns\ sImtdmW F¶v t]cn«p hnfn¨p. F´ns\bpw \nb{´W¯nem¡mw F¶v Al¦cn¨hs\ \nb{´W¯nem¡nXpw sImtdmW Xs¶... Hcpabv¡v th@n AIew ]men¡Ww F¶ \nbaw a\pjycminsb ]Tn¸n¨p.. kmaqlnI AIew ]men¨p Pohn¡pI F¶ AhØ Imew a\pjy\v _m¡nsh¨ {IqcX. Ah\Xns\ apÄ¡ncoSambn I@p. F¶m B apÄ¡ncoSw Xs¶ th@n h¶p Ah\p sXäpw icnbpw Xnc¨dnbphm³...
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Not able to, Able not to Sin Lord do not make my Head a burrow of Darkness, Lord do not make my Eyes a hive of Evil, Lord do not make my Hears a web of Demon, Lord do not make my Mouth an ophidarium of Beelzebub, Lord do not make my Body a fortress of Devil. Able me to Hear from my Eyes. Able me to See from my Ears. Make me able, O Lord!
Aaron Joshua John BD Second Year
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The Pilgrim and
Pilgrimage:
in Paulo Coelho’s The Pilgrimage and The Way of a Pilgrim, the Orthodox spiritual classic.
T Fr. Thomas Varghese Chavadiyil
he words “pilgrim” and “pilgrimage” are derived from the Latin Peregrinus (from “per’ meaning “through” and ‘ager’ meaning “field” or “land”). A pilgrim is someone who travels beyond his or her known territory (crosses fields) on a journey to new places, landscapes and awareness. According to theologian Richard Niebuhr “Pilgrims are persons in motion – passing through territories not their own – seeking something we might call completion or perhaps the word clarity will do as well, a goal to which only the spirit’s compass points the way.” This paper aims to highlight the diverse experiences and the spiritual lessons, the pilgrims encounter during the pilgrimage both in Coelho’s novel The Pilgrimage and in The Way of the Pilgrim. The Orthodox tradition is immensely rich with spiritual classics and pilgrimage traditions. The most beautiful expression of Orthodox spirituality is found in The Way of the Pilgrim, by an anonymous Orthodox Christian in the nineteenth century. It tells the story of a pilgrim who traveled through Russia and Siberia in search of higher wisdom and spirituality. His travels lead him to a starets (a spiritual father) who teaches him the Jesus Prayer. “Lord Jesus Christ have mercy on me” and gives him a practical advice on how to recite the prayer uninterruptedly. In four short narratives the pilgrim introduces the Jesus prayer and the teaching of The Philokalia, the classical anthology of Orthodox spiritual teaching. The Way of a Pilgrim also provides a detailed introduction about the Philokalia without compromising its meaning and spiritu- al depth.
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Paulo Coelho is one of the most widely read authors of the world. The Alchemist has earned him immense popularity far and wide and has been translated into sixty seven languages. His other novels which include The Valkyries, Like the Flowing River, By the River Pedra I Sat Down and Wept, The Zahir, The Witch of Portobello, The Devil and Miss Pryam, The Fifth Mountain, Eleven Minutes and Manual of the Warrior of Light, Freda, Veronica Decides to Die , Maktub, The Spy, Aleph, Adultery, The Archer, Hippie etc. gathered much attention of readers across globe. The novel The Pilgrimage is a story that explores the need to find one’s own path. It conveys the idea that in the end, we discover that the extraordinary is always found in the ordinary and simple ways of everyday people. It is a recollection of Paulo’s experiences as he made his way across northern Spain on a pilgrimage to Santiago deCompostela. The Beginning of a Journey For Coelho, Human life is not meant merely for the temporal existence of life, the worldly. Its meaning lies in a quest for something true and meaningful. Paulo Coelho’s philosophy of life as reflected in the novel substantiates this fact. The protagonist of the novel leaves behind his home, wife and domestic strife, and wholeheartedly engages himself in a long and abiding search of the sword which symbolises ancient wisdom. In The Way of a Pilgrim, the pilgrim’s inner journey begins when he is struck upon hearing the words of Paul (in I Thessalonians 5:17) to “pray without ceasing.” This one verse from scripture motivated him and to start his search to discover what the Apostle intends through this phrase. The pilgrim’s life of wandering becomes a search for understanding the meaning of these mysterious words and putting them into effect. He visits churches and monasteries to explore the traditions of the ‘art of prayer’
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"For Coelho,
Human life is not meant merely for the temporal existence of life, the worldly. Its meaning lies in a quest for something true and meaningful.
''
in order to find out how to pray without ceasing. The Role of the Guide in a Pilgrim’s Journey In The Pilgrimage, Petrus, “one of the most famous European designers of the time,” serves as a guide of Paulo. From his disciple, Petrus hides no part of wisdom he is gifted with and within due course he intends to make Paulo well versed in the art of living life meaningfully. In order to guide Paulo in the search for the sword, Petrus tells him to eschew his private life and to detach himself from his personal assignments. To Paulo, Petrus candidly explains his position.”I am not guiding you to your sword. It is your job, solely and exclusively to find it. I am here to lead you along to the Road to Santiago and to teach you the RAM Practices. How do you apply this to your search for your sword is yourproblem.” The role of the guide or starets is an integral part of the pilgrim’s search in The Way of a Pilgrim. Even though the pilgrim set out for his journey in the beginning he made very little progress in his attempts to understand the meaning of unceasing prayer. He journeyed for five days along the main road and finally met an old man. The Pilgrim opened up his anxiety and spiritual crisis to the old man, who happened to be a monk from a nearby hermitage. Later the monk became the
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s p i ritual guide of the pilgrim, the one who would explain to him the meaning of unceasing prayer and introduce him to the practice of the Jesus Prayer. The Role of Spiritual Exercise in Pilgrimage The spiritual exercises and practices play a distinctive role in all Pilgrimages. In Paulo Coelho’s journey, the guide Petrus initiated him to a spiritual practice. The aim of the exercise is to enable the practitioner to minimise the speed of gait so that he may observe the details, people and surroundings which the travellers generally bypass. As per the advice of Petrus, Paulo repeats the Speed Exercise regularly with the result that he is now able to calm himself and perceive the things around him through new eyes. His imagination begins to work to his advantage and makes him realise that he seldom paid attention to the world around him. Along the wandering trails, the Pilgrim starts to experience what the starets (spiritual father) had told him about Jesus prayer. He moved throughout repeating the Jesus Prayer continually on his lips. Since he has been thoroughly trained by his starets, he had the feeling that the prayer moves of its own accord from his lips to his heart. The Message of Love Petrus puts forth his view that God resides in the heart of men in the form of love and can be realised only through love and patience. He tells Pau-
lo, “God is in everything around us. He has to be felt and lived. A n d here I am trying to transform him into a problem in logic so that you can understand him. Keep doing the exercise of walking slowly and you will learn more and more about His presence.” At Logrono, one of the largest cities through which pilgrims traveling the Jacobean route pass, Petrus talks of eros, philos and agape. While eros signifies the power of love in the work we do, philos is “love in the form of Friendship.” When the flame of eros stops burning, it is philos that keeps a couple together. “Agape, according to Petrus, is in both eros and philos and stands for the highest kind of love that consumes us. It is a human weakness to seek eros and when eros turns itself into philos, the feeling of love gradually loses existence. Different from both eros and philos, agape is the purest type of love that consumes the person who experiences it. Whoever knows and experiences agape learns that nothing else in the world is important,just love. This was the kind of love that Jesus felt for humanity and it was so great that it shook the stars and changed the course of history. His solitary life enabled him to accomplish things that kings, armies and empires could not.” Unlike physical love, agape makes everything else lose its importance. When Christ spoke of loving one’s enemy, he was refer-
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ring to agape. The pilgrims who walk the Road to Santiago and learn the RAM Practices experience agape in the form of enthusiasm which, for the ancients, “meant trance, ecstasy, a connection with God.” The manifestation of love, agape is expressed in a different vein in the work “The Way of a Pilgrim.” Agape, the supreme stage of love is a primary teaching in the spiritual theology. It signifies a spiritual love that is unconditional, selfless, genuine and cheerful. In short, it comes from the heart of a person who does not expect anything in return for it. This is very evident in the pilgrim’s journey because of these benevolent qualities. The hospitality, unconditional love, blessings and the Eucharist are the expressions of this divine nature Death Death, which is another manifestation of agape, causes fear in the mind of even the most courageous man. What distinguishes a man from an animal is his awareness of death. Petrus does not consider death as an enemy of man. Instead, he considers it as a companion without which life loses its true meaning. As he says, “Death is our constant companion, and it is death that gives each person’s life its true meaning. But in order to see the real face of our death, we first have to know all of the anxieties and terrors that the simple mention of its name is able to evoke in any human being.” Petrus’ positive attitude towards death makes him grow sensitive and respectful towards all human beings. As he puts it, “ Human beings are the only ones in nature who are aware that they will die. For that reason and only for that reason, I have a profound respect for the human race, and I believe that its future is going to be much better than its present. Even knowing that their days are numbered and that everything will end when they least expect it, people make of their lives a battle that is worthy of a being with eternal life. What people regard as vanity - leaving great works, having children, acting in such a way as to prevent one’s name from being forgotten - I
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regard as the highest expression of humandignity.” Death is nothing but the shifting of consciousness from one level of existence to another. Man’s unawareness of the experiences that he will encounter at the time of death and his ignorance of what will happen to him after his final departure from the world causes immense fear in his mind. This fear prevents him from doing many unwanted things and drives him to lead an ethical life. Thus, the fear of death is a boon in disguise. Petrus is fully aware of this fact and in order to make his disciple aware of this bitter reality says that death, “motivates them to do the best things in their lives. They are afraid to step into the dark, afraid of the unknown, and their only way of conquering that fear is to ignore the fact that their days are numbered. They do not see that with an awareness of death, they would be able to be even more daring, to go further in their daily conquests, because then they would have nothing to lose, for death is inevitable.” Those who are unaware of death being a boon in disguise hate it as their arch enemy. Their hatred for death emanates from their unawareness of “the many kingdoms through which they have already passed, and the many deaths they have already suffered.” In this world there are many people who are unhappy to think that one day their world will end; there are some others who having already known their many deaths think of themselves asimmortal. Soon after the summer, the starets became ill and dies, but not before giving the Pilgrim his blessing and allowing him to keep the prayer bead as a keepsake. In The Way of a Pilgrim, death of a person and his influence throughout the disciples life is a significant one. With the
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Listening to others, voices of silence as well as rumblings, constitutes one of the keys to success in life
death of his guide, the Pilgrim is now free to continue his journey. He bought an old copy of The Philokalia with the two roubles that he had earned from his summer work. With the death of his starets, this book becomes, apart from the Bible, a primary source of spiritual nourishment in his life. His relationship with his starets is so close that he will continue to have experiences of him after the man’s death – in dreams, visions, and moments of intuition. He leaves his starets behind but takes the man’s spirit with him, as it is represented in print in the wisdom of this holy book. The Pilgrim has finally found all important lens with which to view the Scripture (especially 1 Thess. 5:17) and ponder its meaning. Just how this invaluable instrument will guide him, is a matter not only for him but also for God to decide. The Art of Listening Listening to others, voices of silence as well as rumblings, constitutes one of the keys to success in life. Petrus fully subscribes to this fact. To make his disciple aware of the importance of the ability to listen to sounds. Petrus says, “Everything is contained in sounds—the past, the present, and the future. The person who does not know how to listen will never hear the advice that life offers
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us all the time. And only the person who listens to the sounds of the moment is able to make the right decisions.” To satisfy Paulo’s curiosity with regard to the ability of listening, Petrus intends to teach him the nuances and intricacies of the Listening Exercise. Purposefully, asks his disciple to close his eyes so that he may withdraw his sense of sight. To enable him to shift his faculty of hearing from the outside to the inside. He instructs, “Try for several minutes to concentrate on all of the sounds you hear in your surroundings, as if you were hearing an orchestra playing its instruments. Little by little, try to separate each sound from the others. Concentrate on each one, as if it were the only instrument playing. Try to eliminate the other sounds from your awareness.’’ The pilgrim in The Way of a pilgrim tells us about the art of listening. “For a long time I wandered through many places”, later he discovered a starets who advised him to read the Philokalia in order to learn how to prayer ceaselessly. The pilgrim also mentions about the most influential writers of that collection: St. Simeon the New Theologian, St. Gregory of Sinai, Callistus, Ignatius, John Karpathsky, Gregory of Thessaloniki, Innocent, Peter the Damascene, Nicetas Stethatos, Nicephorus the Monk, Gregory Palamas, John Climacus. But initially, it is the simple advice of the starets that influenced the life of the pilgrim. The starets says: “Sit down in silence. Lower your head, shut your eyes, breathe out gently, and imagine yourself looking into your own heart. Carry your mind, that is, your thoughts, from your head to your heart. As you breathe out, say, “Lord Jesus Christ, have mercy on me.” Say it moving your lips gently, or
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simply say it in your mind. Try to put all other thoughts aside. Be calm, be patient, and repeat the process veryfrequently.” Pilgrim and the Destination Before reaching the destination, Petrus reveals to Paulo that as per the law of Tradition theseeker has to find his sword alone. Before leaving for his native country, Petrus wishes Paulo not only to find the sword but also to learn its secret. In the absence of his guide, Paulo realisesthe importance of his teachings. Now he also realises that knowing what he should do with the sword is as much important as finding it. He also repents for having disappointed his guide by not realising this fact before. Remorsefully he says, “Throughout our time on the strange Road to Santiago, the only thing I had wanted to know was where it was hidden. I had never asked myself why I wanted to find it or what I needed it for. All of my efforts had been bent on reward; I had not understood that when we want something, we have to have a clear purpose in mind for the things that we want. The only reason for seeking a reward is to know what to do with that reward. And this was the secret of mysword.” Till now he was searching for his sword without his awareness of what he will do with it. But now he is engaged in search of his reward with full aware-
He feels that " the power of Christ
helped him in winning his reward and this is why he prays to Jesus Christ, “I trod the road of the common people and in mingling with them found your secret… you made me see that the search for happiness is a personal search and not a model we can pass on to others.”
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ness of what he will do with it after getting it. He acquires a state of trance in which he finds himself talking to everything along the Road including “tree trunks, puddles, fallen leaves and beautiful vines. It was an exercise of the common people, learned by children and forgotten by adults.” What people think about his craziness does not bother him at all; He is happy to think that he is celebrating his life on account of his awareness of what he is going to do with the sword after he gets it. Now that he knows what to do with the sword, he becomes worthy of it. No sooner does this realisation sink deep in his mind, his master appears before him with the sword in his hand. Handing over the sword to Paulo, the master blesses him and says, “No evil will befall you, no curse will fall upon your tent; your angels will be given orders regarding you, to protect you along your every way.” Thus, Paulo’s pilgrimage from Black Needles in Brazil to Santiago de Compostela in Spain proves a miraculous success. His personal efforts under the guidance of his Italian guide bear desired fruits at the right time. He feels that the power of Christ helped him in winning his reward and this is why he prays to Jesus Christ, “I trod the road of the common people and in mingling with them found your secret… you made me see that the search for happiness is a personal search and not a model we can pass on to others.” The secret of the sword as well as of what he will do with the sword constitute the true meaning of Paulo’s life. By the grace of God and Jesus Christ, by means of his guide’s teachings of the RAM Practices, Paulo persistently pursues his goal and confidently surmounts a number of hurdles that generally besets the path of a seeker of ancient wisdom. At the concluding part of The Way of a Pilgrim, the pilgrim tells about the intention to go to Jerusalem. He asks for the blessings of the spiritual guide for his onward journey, and his guide asks for God’s abundant blessing’s to go with him on his journey. The details of the journey are not given and it is for the reader to imagine those details. There is the hope that with God’s help,
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he will reach his destination. The text stresses not on reaching the final destination rather importance is given to the transformation which leads to the divinization (theosis), through incessant prayer. Conclusion As individuals we would not be able to predict what lies ahead of us however well planned we may consider ourselves to be. The most renowned approach – “the pilgrim’s way of life” maynot often be practical for masses to follow in its totality, however under the right guidance of a teacher the essence of spirituality, simplicity and insightfulness can transcend our daily lives through prayer. The two books deal with the theme of pilgrimage, and its various aspects. The role of the guide, the aim of the pilgrimage and the need for spiritual exercise in pilgrimage, are common to both texts. The deep insight into the nature of love and its various forms like eros, philos, agape and how it is manifested in the lives of human being is made clear in Paulo Coelho’s novel. Coelho’s reflections on death also speak about his deep insight into the subject which brings not fear, but hope to the pilgrim. Learning the art of listening, listening to the words of others, to the various sounds of nature, and also to the voices of silence according to Coelho constitutes one of the keys to success in life. Last but not the least, reaching the final destination is something very important for the pilgrim. In Coelho’s novel the pilgrim reaches his destination. He finds the sword and the purpose for which it is to be used. In The Way of a Pilgrim, it is rather a metaphorical parallel that is drawn. The ultimate destination is Jerusalem and the pilgrim is strengthened on his way with Jesus Prayer and the wisdom of the Philokalia. Both texts deal with the very exciting theme of the pilgrimage. The commonalities and differences experienced by the pilgrims in their spiritual journey evoke further thoughts and meditation and serve as an inspiration for seekers on their spiritualpath.
ImenIw kzmX{´ym\´c C´ybnepw kzmX{´yw lnwkn¡s¸« Hcp \mSnsâ Ncn{XamWv Imivaocn\v C¶v ]dbm\p@mhpI. Hcp P\XbpsS izmks¯t¸mepw \nÈÐhpw \nÝehpam¡nb Hcp Xmgv- h- cbmbn AXv amdn. Aim´nbpw shSnsbm¨bpw am{Xw Ahtijn¨p
Works Cited: • Coelho, Paulo. The Pilgrimage. New York: Harper Collins, 1995. • Sellner, Edward. Pilgrimage: Exploring a great spiritual practice. Indiana: Sorin Books, 2004. • The Way of a Pilgrim. New York: Image Books-Double Day, 1992. • Billy, Dennis.J. The Way of a Pilgrim:Complete Text and Reader’s Guide. Mumbai: ST PAULS , 2000.
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iqteanbpsS
hnip² {]Wbw
{] Uo. G{_lmw tPm¬ _n. Un. aq¶mw hÀjw
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Wbhpw A\pcmKhpw AXn\pffnse BßmÀ°Xbpw kt´mjhpw Zp:Jhpw A§s\b§s\ te_enSmt\m ]dªdnbn¡mt\m ]äm¯ Ipd¨v hnImc§fpw A\p`qXn Ifpsa´msW¶v BßmÀ°ambn {]Wbn¨n«pffhÀt¡ a\ÊnemIq. FgpXnbnt«m, ]mSnbnt«m Xocm¯{Xbp−v BßmÀ° {]Wb¯n\v ]¦nSphms\¶v IYmIr¯p¡fpw IhnIfpw ]dbp¶p. Xo{h{]Wbs¯ XnIª BßmÀ°Xbnepw aqÀ¯ `mh¯nepw Úm\nIfn Úm\nbmb itemtam³ cmPmhv kay¡mbpw, AXyp¯aambpw AhXcn¸n¨ncn¡p¶XmWv
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
hn. thZ]pkvXI¯nse D¯aKoXw. Ctdmkpw, ^nentbmbpsams¡ IS¶v AKs¸bnemWv D¯aKoX¯nse tI{µ IYm]m{X§fmb Idp¯hfmb (D.Ko1:6) iqt\wImcn I\yIbpw, CSbs¨dp¡\pw ]ckv]cw {]Wbn¨sX¶v Cu Imhyw [ym\mßIambn BkzZn¡p¶hÀ¡v a\ÊnemIpw. hcnIfn¡qSn BkzmZI³ Hm«{]Z£nWamWv \S¯p¶sX¦n AXv Nnet¸mÄ ]pfInX hnImc§Ä P\n¸n¡mt\ D]Icn¡q. hN\[ym\¯n inip¡fmbhÀ Cu coXnbn D¯aKoXs¯ a\Ênem¡nbm KpWt¯¡mtfsd tZmjhpap−mtb¡mw F¶v D¯aKoX`mjyw cNn¨ alm\mb HcnP\pw ] dbp¶p. hcnIÄ¡nSbneqsSbpff [ym\mßI BkzmZ\¯n\v am{Xsa, Cu Imhys¯ ssZhmcq]nbpw a\pjymßmhpw X½nepff cq] I_Ôamtbm, {InkvXphmIp¶ aWhmf\pw k`bmIp¶ aWhm«nbpw X½nepff kvt\l IoÀ¯\amtbm (Canticle of love between Christ and the church) C{ktbepw btlmhbmw ssZhhpambpff DS¼Sn _Ôamtbm,
BkzmZI\pw {kjvSmhpambpff _Ôamtbm a\Ênem¡m³ Ignbq. CXpsIm−mhmw Ipsd A[nIw {InkvXob IoÀ¯\§Ä¡pw (F³ {]nbs\t¸m kpµc\mbv Bscbpw....) \½psS Bcm[\bn hntijmÂ; hn.aqtdm³, hnhmlIqZmiIfnse KoX§Ä¡pw (D]aIfm tÇaq³ sNm¶mt\hw…) {]pantbm³ skZdIÄ¡pw D¯aKoX cq]I§Ä DÄs¡mffn¨ncn¡p¶Xv. D¯aKoXkmcmwiw: iqt\wImcnbmb I\yIsb ¡−v AhfpsS kuµcy¯n BIrjvS\mbn kz´am¡phm³ B{Kln¨v imtemtam³ cmPmhv hioIcn¡phm³ {ian¡p¶Xnsâ `mKambn kJnIfmb sbcpitew I\yIamÀ hgn kzm[o\n ¡p¶p. F¶m Cu I\yI HcnSbs¨dp¡t\mSv Xo{h{]Wb¯nembncp¶Xn\m BZy{iaw Dt]£n¡pIbpw ]n¶oSv AhfpsS ktlmZc ·mcneqsS ho−pw {ian¡pIbpw sN¿p¶p. DS¸nd ¶hfneqsS X§Ä¡v ssIht¶¡mhp¶ \à Ime¯nsâbpw, ku`mKy¯nsâbpw kvacWbn Ahcpw InWªv ]cn{ians¨¦nepw AhÄ hg§nbnÃ.]n¶oSv cmPmhv t\cn«v sbcpiteansâbpw, cmPm[nImc¯nsâbpw [mSnbpw tamSnbpsams¡ t_m[ys¸Sp¯n tamln¸ns¨¦nepw I\yI hiwhZbmImXncp¶Xn\m Ahkm\{iahpw Dt]£n¨v iqt\wImcnsb {]nbXas\m¸w can ¡phm\mbn kzX{´bm¡p¶p (D.Ko 6:11, 12:1þ4, 6:2þ15, 3:6þ11,8:5þ14) ""GZ³ tXm«w \t«mt\, \obmsW³ bphaWhmfm³ \n³ tXm«¯os¶³ t] À¡mbv hoin¨oSpI IpfnÀ sX¶Â'' F¶ KoXw aWhm«nbmb k`, Xsâ {]Xn{ipX hc\mb {InkvXphnt\ mSv ]dbp¶Xpw, CXn\m[mcambn Km\ cNbnXmhv sXcsªSp¯ncn¡p¶Xv D¯aKoXw 4:16 hmIyhpambncn¡mw. D¯aKoX tI{µhmIyambn thZ hymJymXm¡Ä hntijn¸n¡p¶Xpw CtX hmIyamWv. iqteanbpsS am\ÊnI hnNmc §tfmSv XmZmßys¸«v Cu hmIyw \½psS BßKXam¡nbmÂ, \mapw ]qÀ®ambpw ssZh¯ntâXmbn amdWw F¶v a\ Ênem¡mw. {]nbXa\pambn ImbnIambn H¶n¡phm\pff AZay B{Klhpw (Thirst for the intimate physical Union)
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ZrU\nÝbhpw aqew, Xs¶ ]qÀ®ambn CSbs¨dp¡\v kaÀ¸n¨v iqtean ]dbp¶ hm¡pIfmWnh. \mw ]cn]qÀ®ambpw ssZh¯ntâXmbn amtd− (Become one with God) AhØbmbn CXns\ [ym\n ¡Ww. 16þmw hmIymcw`¯nse Fsâ tXm«w F¶ {]tbmKs¯ Xsâ tXm«w F¶v I\yI ]n¶oSv hntijn¸n¡p¶p−v. Fsâ tXm«w F¶Xv Xsâ {]nbsâ tXm«amsW¶pw AXnse hninjvS^e§Ä Ah\v am{Xw `pPn¡phm\p ffXmsW¶pw ]dbpt¼mÄ, {]nbsâ tXm«ambn amdnb I\yI Xsâ t{]a`mP\s¯ £Wn ¡p¶Xv X¶nte¡pw; AhfmIp¶ tXm«¯nse ^e]qÀ®hpw hninjvShpamIp¶ hr£§fpsS CSbnte¡pamWv. kvt\l]mcay¯n kvt\ln¡p¶ Xnt\mSv ImbnIambn Hcpan¡phm³ sImXn¡p¶ Bßmhnsâ HSp§m¯ XrjvWbmWnXv kqNn¸n ¡p¶Xv. IÀ¯mhns\ Xn¶pIpSn¨v Pohn¡p¶ hyànbpambn C{]Imcapff cà_Ô¯nsâ (CgpInt¨censâ) A\p]aXew krjvSn¡phm³ Ah³ B{Kln¡p¶Xmbn hn.tbml 6:56  ImWmw. ""Fsâ icocw `£n¡pIbpw càw IpSn¡pIbpw sN¿p¶h³ F¶nepw Rm³ Ah\n epw hkn¡p¶p'' F¶Xv IÀ¯mhpw hnizmknbpw hn. IpÀºm\m\p`h¯neqsS ImbnIambn H¶mIp ¶p F¶Xnsâ ZrjvSm´amWv. D¯aKoXw 4:12  {Xnhn[ hntijW §fm CSbs¨dp¡³ iqteansb hntijn
\½psS ssiihmhØbn "\ap¡v hnizmkw Gäp]dbm³ sI¸nÃmXncp¶ AhØbn \½psS kwc£IÀ \ap¡pth−n hnizmkw Gäp]dªv B hnizmk¯n hfÀ¯ns¡m−p hcnIbpw sNbvXp. Bßob hfÀ¨bpsS AÀ° ]qÀ®amb Il\qkþbnte¡v bm{XsN¿pt¼mÄ hnizmk¯nsâ thcpIÄ IqSpX Bg¯nte¡v iànbmbn Cd§ns¨¶v ]. BßZm\§Ä {]m]n¡phm³ IgnbWw...
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¸n¡p¶p; AS¨ncn¡p¶ Hcp tXm«w, \ocpdhv, ap{Zbn«ncn¡p¶ Hcp InWÀ. Cu aq¶n\papff s]mXp khntijX "{]tXyIambn thÀXncn¡s¸«Xv' F¶mWv. (Set apart for the gardener/owner of the plantation) {]Xy£¯n BÀ¡pw ImWp hm\pw A\p`hn¸m\pw Ignbpw F¶ tXm¶Â D−mhpsa¦nepw AhÄ s]mXpkz¯Ã, XnI¨pw X\n¡pth−n am{XamWv F¶v CSbs¨dp¡³ ]dbp¶p. ssZh¯ntâXp am{Xambncn¸m\mWv \s½bpw XncsªSp¯Xv. (BhÀ¯\w 14:2) tXm«sa¶Xv, \s½ kw_Ôn¨pff ssZh\n tbmKamWv. A§s\bpff hr£§Ä \ndª tXm«w sI«n AS¨v kwc£n¨ncn¡p¶XmWv (sbi 5:2, a¯m 21:33) "Hm! adnbmsa, Rm³ tXm«¡mc³ Xs¶, Rm³ ]dpZokmsb Øm]nt¨m³ t{ijvT³ ' F¶ DbnÀ¸p Znhks¯ {]Z£nW KoXw tXm«¯nsâ DSaØs\¡pdn¨v \ap¡v hyàX \ÂIp¶p. ]dpZokbn BZya\pjys\ ssZhw \nban¨m¡nbXv, ssZh¯ntâXmbn¯ocphm\m Wv. F¶m kz´ CjvSw t\m¡nbXpsIm−v AhnsS \n¶pw \njvImknX\mbn. F¶m Ahkm\ s¯ BZw ({InkvXp) \s½ XncnsI t\SpIbmWv. ChnsS iqtean, {]nbsâ tXm«amIWw F¶v CÑn¡pt¼mÄ AXv ^eZmbIamIWw F¶pIqSnbmWv Dt±in¡s¸Sp¶Xv. \à ^ew AXn \n¶pw e`n¡mXncp¶m AXnsâ kwc£W then s]mfn¨pIfbs¸Spw. Rm³ AXnsâ then s]mfn¨pIfbpIbpw AXnsâ aXn CSn¨pIfbpIbpw sN¿pw (sbi 5.5, k¦o 80:12, 89:40) F¶p ]dbp¶ kmlNcyw kwPm-X -am-¡p-hm³ \mapw krjvSn¡cpXv. hn. k`bmIp¶ tXm«¯n hn. amtamZok bn IqSn \Ss¸«hcmWv \mw. Hcp hr£s¯ \«p]nSn¸n¨mÂthtcmSp¶ kabw hsc Pehpw hfhpw \ÂIn AXns\ ]cnNcn¡mdp−v. F¶m B hr£w ]qÀ®hfÀ¨bnte¡v F¯p¶Xv, AXnsâ thcpIÄ `qanbnte¡v iànbmbn Cd§ns¨¶v Bhiyamb [mXpehWmwi§fpw Pehpw X\nsb hens¨Sp¯v CeIfn kzbw Blmcw ]mIw sNbvXmWv. AtXt]mse, \½psS ssiihmhØb n \ ap¡ v hnizmkw G ä p ] d b m ³ sI¸nÃmXncp¶ AhØbn \½psS kwc£IÀ \ap¡pth−n hnizmkw Gäp]dªv B hnizmk¯n hfÀ¯ns¡m−p hcnIbpw sNbvXp. Bßob hfÀ¨bpsS AÀ°
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\mamIp¶ hr£w " k`bmIp¶ tXm«¯n ^eZmbIambn ]SÀ¶p \n¡p¶Xp ImWphm³ AXn\mbn {]XymitbmsS A²zm\n¨ DSaس hcpt¼mÄ \½psS AhØ F´mIWw F¶v hnNn´\w \S¯Ww.
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]qÀ®amb Il\qkþbnte¡v bm{XsN¿pt¼mÄ hnizmk¯nsâ thcpIÄ IqSpX Bg¯nte¡v iànbmbn Cd§ns¨¶v ].BßZm\§Ä {]m] n¡phm³ IgnbWw. Dev]¯n 49:22  tPmk^ns\ ¡pdn¨v bmt¡m_v ]dbp¶Xv "tPmk^v ^e{] Zamsbmcp hr£w, \ocpdhn\cnsI ^e{] Zamsbmcp hr£w Xs¶; AXnsâ sIm¼pIÄ aXnent·Â ]Scp¶p.' \mamIp¶ hr£w k`bmIp¶ tXm«¯n ^eZmbIambn ]SÀ¶p \n ¡p¶Xp ImWphm³ AXn\mbn {]XymitbmsS A²zm\n¨ DSaس hcpt¼mÄ \½psS AhØ F´mIWw F¶v hnNn´\w \S¯Ww. aäpffhcpsS {]mÀ°\Ifpw, At]£Ifpw sIm−p am{XamImsX hnizmk¯nsâ Bg¯n te¡v kzbtah thcq¶phm³ IgnbWw C{] Imcw km[n¡m¯t¸mgmWv icnbmb kpKÔ t¯bpw \à ^e§tfbpw ]pds¸Sphn¡m³ IgnbmsX t]mIp¶Xv. ZpÀKÔw \ndª ]cnkc§fn ]cnaf hmk\bmbn amdm\pff hnfnbmWv \ ÂIs¸«ncn¡p¶Xv. hn. amtamZok {Ia¯nse aqtdm\`ntjI kab¯pff {]mÀ°\ ""Bßobamb kIehn[ ]cnaf hmk\Ifmepw Ch³ \ndbpIbpw {]XnIqe ssk\y§Ä¡v IogS§m¯h\p ambn¯ocs«” F¶mWv. kpKÔ¯m \ndbpIbpw {]Xn Iqey§fn IogS§Â \S¯mXncn¡pIbpw sN¿pI F¶Xpw \½psS ZuXyamWv. hn. tbml 15:5- ]dbp¶Xv “ Hcp¯³ F¶nepw Rm³ Ah\nepw hkn¨m Ah³ hfsc ^ew Imbn¡pw” F¶mWv . ]qÀ®ambpw kXv ^ ew \ÂIm³ km[yamhp¶Xv, ssZh¯n H¶mbn (Xmbv¯SntbmSv tNÀ¶v) \n¡pt¼mgmWv. ]mgva®n \n¶v cq]s¸« ]t©{µnb§fpw,
akvXnjvIhpw sIm−mÀÖn¡p¶ ssZh]cn Nbw H¶psIm−pam{Xw, Hcp ]t£ C§s\ hninjvS^ew sImSp¸m³ km[n¨nsöp ht¶¡mw. AXn\mbn, \mYsâ ap³]msI iqt\ wImcnsbt¸mse hyànPohnX¯nsâ k¼qÀ® kaÀ¸Ww BhiyamWv. k`bpw AXnsâ \mY\pw \½n \n¶p {]Xo£n¡p¶ hnip²hpw ]cn]Izhpw kuc`yhpw \ndª PohnX¯m aäpffhsc ssZh¯n\pth−n BIÀjn¡phm\pw P\ XIÄ¡v {]Imiambn amdphm\pw (a¯m 5:14) AXneqsS kwe`yamIp¶ \·IÄ sIm−v temIw \ndbv¡phm\pw ]. BßmhmIp¶ Imän \m \ap¡pw km[n¡Ww. c−v Xcw ImäpIfpw X¶nte¡v hoiphm³ I\yI B{Kln¡p¶Xpw C{]Imcw kpKÔw ]pds¸Sp¶Xn\pth−nbmWv. kpKÔ]qcnXamIp¶ kmlNcy¯n am{Xsa, {]nb³ X¶nte¡v BIÀjn¡s¸SpIbpw, Ahfpw {]nbXa\pambn GIicocamIphm³ Ahkcw krjvSn¡s¸SpIbpw sN¿q F¶Xn \mepamWv. CSbs¨dp¡\mbn ]qÀ®ambpw AÀ¸Ww sNbvX AhfmIp¶ tXm«¯nte¡v AhfpsS £Wa\pkcn¨v hS¡³ Imäpw sX¡³ Imäpw hoipIbpw tXm«w apgph³ kpKÔ]qcnXamhpIbpw sNbvXt¸mÄ \mY³ tXm«¯nte¡v hcnIbpw tXm«¯nse ^e§Ä Bthmfw BkzZn¡pIbpw sN¿p¶Xmbn D¯aKoXw A©mw A²ymb¯nÂ]n¶oSv \mw hmbn¡p¶p. iqteanbpsS hnip² {]Wbw t] mse, ssZhap³]msIbpff \½psS hyàn PohnX kaÀ¸W¯n\v am[pcyhpw kpKÔhpw hfscbmWv.
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O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Social Identity of
Syrian Christian
T
Fr. Dr. Saji Varghese Amayil
he Syrian Christian community originated from the apostolic ministry of Thomas incorporated cultural traits of their surroundings in formulating their social identity. They had the methodology of using native practices and cultures for the fruitful sharing of the way of Christ introduced by Thomas the Apostolic. The presence of this native rituals among the Syrian Christians become a prominent reason for the opposition of the missionaries in the 19th century. The social uniqueness which the Syrian Christians developed in relation with the spirit of the land was opposed by the colonial powers as, uncivilized, unchristian etc. The ministry of Thomas was never an attempt
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for the Palestinisation of the ways of Christ. From the beginning the Syrian Christians shared the ways of Christ through methods intertwined with Indian culture. The traditional art forms, folk tales and architecture related to the traditions of Thomas are its living evidences. The Syrian Christians formed their social identity with the way and tradition of Thomas as their foundation. The foundation of the Seminary in 1815 is the culmination of the efforts to unify and illustrate the Syrian Christian social identity which was aligned with various regional traditions. The scope of the Seminary was envisioned by its founder Pulikottil Mar Dionysius I and the major inspiration behind the venture Col. Munroe in two different ways. While Pulikottil I dreamed of the confirmation of the social identity of Syrian Christians, their community consciousness and an education programme which suits the time, Col. Munroe envisioned a reconstruction of the Syrian Christians social identity and the purpose of protestantisation through it. Social Identity Social identity is the possibilities of self-realization which an individual acquires from his/her membership of a valid social group. It refers to the characteristic which permeates into an individual or groups with mutual co-operation . The similarities and differences within the group contributes to the progressive growth of social identity. The competence, creativity and the ways of an individual or group also influences the social identity. The selfconsciousness that the Syrian Christians acquired through their life helped them to distinguish what is to be accepted and what are to be resisted the ‘Syrian’ in the title has a foreign flavor, but apart from the liturgical
theology their identity was formed through the continuous interaction with the context/ surroundings. It is because of its universality that liturgy, mission and faith cannot be defined within the boundaries. But in the attire, language, culture, habits and styles the native culture influenced them more than foreign cultures. It is from this identity consciousness the Syrian Christians always resisted the attempts to reform their life styles, in a way different from the spirit of the Land. Kerala in the 19th & 20th Centuries The first half of the 19th century put an end to the feudal landlord (Janmi) system and saw the beginning of local Kings/rulers. With the presence of European powers, Indian spices gained much demand in the foreign market. This provided the Syrian Christians an upper hand in trade e-commerce until the 19th century. But when the British domination in the 19th century concentrated in forest products, tea, cotton and timber. Kerala underwent a new trade culture. The 19th century witnessed changes like the spread of western education, abolishment of slavery, establishment of judicial system, scientific methods and opportunity in govt. services. The decline of both Brahmin domination in bureaucracy and caste discrimination provided opportunity also influenced the social identity of Syrian Christians. Such progress ensured their unavoidable presence in the spheres of education and trade. The presence of Pulikottil I in the reform movements like ‘Malayali Memorial’ is ample evidence for the above. Along with the movements for social equality, democratic rights and socio-religious reforms, the century also witnessed the formation of community /caste organizations. The Nair Service Society and the Sree Narayana Dharma Paripalana Yogam are results of that awakening.
from this identity consciousness "It is the Syrian Christians always
resisted the attempts to reform their life styles, in a way different from the spirit of the Land. 66 Zo]v-Xn 2021 O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
''
The first relation of Syrian Christians to their trade relation was a major influencing factor of their social identity. The progress of Kerala into a developed society owes much to the trade relations of the period. The social identity permeates through the trade relations, initiates with their affinity to the name ‘catholicos’ which the Syrian Christians used for their spiritual leader. This relation with Persian church has made decisive influences in Church and home architecture and in the aptitudes of Syrian Christians.
The colonial influence in Indian society prompted the relations, which were restricted within the family to explore possibilities of immigration. The occupational culture shifted from rural economy to industrialization, the changes in law of in heritance, the reconstructions in caste system the decline of feudal (Janmi) system and traditional (cottage) industries, the rise of industrial capital,
The history of formation of social "identity of Syrian Christian’s
encompasses influences from multiple traditions rather than from a single one. The canonical and native feasts and faiths gave diversity to their liturgical identity.
''
During the renaissance of Kerala in the 19th century there were serious changes in cultural, literary, religious and political spheres. The progress of Kerala society we witness today are initiated by the activities of community organizations and their leaders. Along with the whole Kerala society the period witnessed serious changes in the identity formulation of Syrian Christians. Colonial Influence The colonial influence changes the social relations and outlook of Kerala in the 19th & 20th centuries. The religious interests of the colonial powers targeted primarily the social identity and self-consciousness of Syrian Christians. They tried to influence the Syrian Christians by propagating the need for a uniformity in the practices which had regional variations. The period witnessed developments like Roads & Railways, printing press and advanced means of communication. These factors influenced the nature of priesthood of the Syrian Christians which existed regionally with peculiar features.
quality education, the opportunity for government employment, the diminishing control of Nair Community over land, ligitations, struggles against casteism, the enhanced authority of Syrian Christians over land, religious conversion in the lower strata of society are the salient features of social change in Indian society during the colonial period. The Syrian Christians also underwent various changes during these centuries. The administrative system centered around Pakalomattom family was disintegrated, proper definition of administrative authority, emerged and the decline in the authority of parish priest are important among them. Inquiry for an administrative system that incorporates episcopacy and democracy become stronger. The history of formation of social identity of Syrian Christian’s encompasses influences from multiple traditions rather than from a single one. The canonical and native feasts and faiths gave diversity to their liturgical identity.
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"
The Portuguese in the 16th century, the British in the 19th & 20th centuries and Antiochians made their best efforts to demolish the Thomas consciousness of Syrian Christians. It was out of the realization that is long as the Thomas consciousness exists in them it is impossible to impose another tradition.
''
Thomas Consciousness In times when the Syrian Christians were not powerful as an organized community or having economic security, it was their Thomas consciousness that helped to resist the colonial powers. They identified it as the center of social consciousness. In a caste based society where Brahmins formulated their lineage from parasurama. They used it not only to highlight their emotional bond with Thomas the Apostle but also to held the possibilities of an independent theological and ecclesiastical articulation. The Synod of Diamper has at least two references about the way and tradition of Thomas. The Portuguese in the 16th century, the British in the 19th & 20th centuries and Antiochians made their best efforts to demolish the Thomas consciousness of Syrian Christians. It was out of the realization that is long as the Thomas consciousness exists in them it is impossible to impose another tradition. Caste System The social reformation of Kerala in 19th & 20th centuries with British support severely demolished the caste system. But caste system cannot the separated from the role, it played in the formation of identity consciousness of Syrian Christians, in a society where the clan restrictions and Brahmin hegemony existed. Hindu religious restrictions that held overseas journeys as sins help the Syrian Christians to dominate in the overseas trade including trade of things for temple worship. The
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previllages that Syrian Christian secured in the caste system includes that for purification with oil, Cheppeds/Copper plates that ensured special authority and rights, the leadership of trade guilds called Manigramam, participation in military and martial arts, particular family titles etc., caste system may be a major reason that prevented the Syrian Christians from involving in mass conversion of native people to Christianity. Though caste system do not exists with its splendor, it had a decisive influence in the aptitudes and identity formation of Syrian Christians. Trade and Agriculture The affinity of Syrian Christians to trade and agriculture is clearly portrayed in “Niranam Grandhavari”. Though the invasions of Tippu Sultan diminished the influence of Syrian Christian in the agrarian sector of Travancore and Cochin, the trade and agriculture were still part and parced of the identity of Syrian Christians. The British influenced the Syrian Christians to shift the focus of their trade solely from pepper to ginger, sugarcane, coffee, etc.. The reference of Niranam Grandhavari that the famous Puthencavu Church was built only out of the income from agricultural products reveals the upper hand of Christians in these spheres. The superiority of Syrian Christians got a set back with the establishment of Travancore. The outcome of new trade chains/relations caused the breakup of the traditional trade supply chain of Syrian Christians. The war tax imposed in the background of Mysore invasions, uncontrolled increase in taxes, presence of Tamil Brahmins, the continous changes in the nature of Trade also caused the loss of Syrian Christian influenced in trade and commerce. But the loss of Nair bargaining power over land turns beneficial to the Syrian Christians. Authority and administrative System/Organization By the 19th & 20th centuries the Syrian Christians ended the single leadership in church administration and entered into synodal structure of administration. They had the two fold structure of parish council led by the priests and diocesan
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
assemblies led by the Metropolitan. The ascension of Pulikottil I in to the leadership of church following the demise of Mar Thoma VIII became a turning point in the administrative consciousness of Syrian Christians. The decentralization of authority from the Pakalomattam family to a more popular phase began there. The Kandanad padiyola of 1809 can be considered as a directive towards an efficient church administration. It is also the beginning of growth towards the constitution of 1934. When the Syrian Christians made the draft of their constitution no nations other than Britain and America thought of a written constitution. This itself shows that democratic principles were an integral part of the identity consciousness of the Syrian Christians. Reformed Clergy Training The core of liturgical theology of Syrian Christians is the balance of laity-clergy participation. But in practical clergy centered ecclesial life got strengthened among them. 19th and 20th centuries witnessed the drastic shift from Malpan houses to a seminary centred learning process. Before the establishment of the seminary priesthood was family-lineage based and parish centred . The social identity of the priest was echoed in the popular name “Kathanar” Kerala Historian Padmanabha Menon, has written that ‘Before the 19th century ignorance, lack of an elegant life style, shortage of ample education and chaning of prayers without proper understanding of meaning has affected the priests of Syrian Christians. Priestly celibacy was made manadatory due to Portuguese influence but the British authority over the 19th and 20th centuries made it a matter of choice. Persons like Col. Munroe encouraged the marriage of clergy by offering special gifts. Ittoop writer in plains that the foundation of ‘Padithaveedu’ was multidimensional like being a centre of priestly training, of English education, official Head quarters of Malankara Metropolitan, Secretariat of the Church and as a monastery. The institution encouraged the Syrian Christians to think of a class of priests with modern education, mastery in languages and visionaries in place of those trained in sacraments
alone. By 19th & 20th centuries the priest hood of Syrian Christians totally shifted from the parish based system to a completely Church controlled system with fixed salary. The priest hood with a particular parish as its focus was changed. This new training also helped to arose an emotional bonding towards church in general to overcome the regional interests. Self rule and Auto Cephalacy The firm convictions of Syrian Christians about selfrule and autocephalacy are integral part of their self consciousness and identity. Whenever these two were questioned the Syrian Christians have formed strong forts of resist the questioning of the autocephalacy and sovereignty of the church,
The Syrian Christians established "their autocephalacy in 1653
by ordaining an indigenous bishop after the oath of Coonen Cross
''
held the offices of Catholicos and Malankara Metropolitan as symbols of that freedom. The office of Catholicos has influenced the identity formation of Syrian Christians from its very beginning. The office of Malankara Metropolitan which evolved from the title of Arch deacon also reflects the sovereignty and independence in the identity of Syrian Christians. The office of Catholicos which the Syrian Christians familiarize with the Persian Church was absolutely independent. But when it came to be defined in the 19th & 20th centuries in relation with the Antiochian tradition, an interior status was stamped upon it. The conflict between these two identities of the catholicate made the period one of litigations. The Syrian Christians established their autocephalacy in 1653 by ordaining an indigenous bishop after the oath of Coonen Cross. The WestSyrian patriarch of Antioch through confiscating the administrative powers, by dividing the church into dioceses and by ordaining new bishops tried his best to destroy the independent identity of Syrian
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Christians. But by the empowerment of Catholicate in 1912, Syrian Christian’s efficiently defended such invasions and preserved the independent selfidentity beyond any doubt. The Malankara Church did not put an end to the relation with the West Syrian Patriarch of Antioch because of its concern for a universal Christian fellowship and to avoid further legal complexities. But with the constitution of 1934 the Syrian Christians proclaimed their sovereignty and autocephalacy. Litigations to Preserve Identity Consciousness The Syrian Christians had to approach courts of justice for the preservation of their independent identity. These long litigations also helped them to grow into a completely independent church. The delay in the courts and complexities of legal procedures also caused fractions within the Church. The Syrian Christians followed a policy of waiting for justice with endurance. Though the Syrian Christians were criticized in the name of these litigations they were aware that these were necessary to preserve their independent social identity. As a result many courts of law including the Supreme Court of India has acknowledged the autocephalacy of Syrian Christians. Independent Economic Identity When many Christian Churches in Kerala faces the accusation of being controlled by foreign funding, the Syrian Churches were always vigilant to develop an independent financial identity through means of Resheesa, offerings and separating a share of their income to the Church. The Gandhian principle that “economic independence is the sign of real independence” is reflected in the economic identity of Syrian Christians. They have been successful in centralizing the Catholicate day collection and making it popular. This helped
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them to find out the income for the growth of the church from its members in India and abroad. Mission Consciousness The Christian mission in India is blamed of over influence of Eurocentrism. The missionary identity formulated by Mar Gregorios of Parumala towards the end of 19th century was absolutely indigenous. His successors Pathrose Mar Osthathios, Alvaris Mar Julios, Geevarghese Mar Osthathios, Stephanos Mar Theodosius kept the native flavor in the missionary identity. They gave primary emphasis to social reformation and change of mind. The no. 513 circular/Kalpana send by Mar Gregorios of Parumala to the Parishes of Niranam diocese can be considered as the magna Carta of the Missionary identity of Syrian Christians. In it he wrote “In order to uplift to the low caste Hindus and make them people of God we should advocate the Gospel to them and should remind our who believers. Who are guardians of such people”. The missionary identity of the Church was formed without the flow of money or conversions. They took their responsibilities in taking care of Lepers, Aids patients and in palliative care as per the demands of the time. The essence of Syrian Christians missionary identity is one which completely avoids foreign funding and runs only by the support of the members of the church.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
THEOLOGICAL IDENTITY The theology of Syrian Christians was developed in relation with the history of Malankara Church. The notion that the Antiochian theology of Persian church was completely accepted in Malankara by the fifth century is not correct. Since Malankara church
The Ecumenical policies of the Church "helped it to introduce Malankara Church
in Global stages by preserving the Eastern tradition and to get accepted as the Indian Church
''
had relation with Persian Church from earlier periods the doctrines formulated in Nicea and Constantinople had already reached Malankara. Did Malankara church knew about the Nestorain debates concerning the nature of Christ itself is a doubtful matter. The Roman influence through to Portuguese invasion in the 16th century caused the Western doctrines to be imposed upon the Malankara Church. But the resistance of Malankara Church led to relation with West-Syrian church and eventually to the acceptance of Alexandrine theology. The Chengannur Synod of 1686 accepted the decisions of Ephesus and added it with that of Nicea and Constantinople. This led to the growth of oriental orthodox faith in Malankara. The movements to propagate the depth and richness of eastern theology and the faith built upon. It became stronger in the 19th & 20th centuries. The theological identity of Syrian Christians is one which developed outside and independent of Roman influence. Scholars like Fr. V. C. Samuel explained the theological understanding of Malankara Church and Strengthened the Oriental Orthodox relations. When they realized there are more possibilities of co-operation than differences, their oriental orthodox identity was made solid. Theologians like Paulose Mar Gregorios propagated the Eastern theological identity of Syrian Christians across the world. In spite of the heavy western influences the Syrian Christians preserves their Eastern theological identity. Ecumenical Identity The ecumenical identity of Syrian Christians in the formal level began from the participation of its delegates led by H. H. Baselius Geevarghese
II Catholicos in the Edin Burgh conference of 1937. They followed a policy of co-operating with Ecumenical initiatives without compromising the Orthodox identity. The Ecumenical policies of the Church helped it to introduce Malankara Church in Global stages by preserving the Eastern tradition and to get accepted as the Indian Church. The Ecumenical identity of Malankara Church has grown into such an extent where the Roman Pope receives the primate of Malankara Church as of equal honour. Political & Community Identity The Syrian Christian has always been successful in securing acclaiming their communal power. This success also caused many oppositions and adversities. The Marthoman traditions and titles are imitated by many factions. This itself shows that the power of Syrian Christian has grown into an undeniable state. Though the participation at Syrian Christians has become decisive in politics, they did not develop a clear political identity. Though there is an anti-leftist right wing attitude among them, certain changes always occur according to situations. The Syrian Christian are yet to develop an all inclusive political identity and to free themselves from the image of a permanent vote-bank. The Dream/Vision of an Indian Identity The Neo-liberal policies of globalization tries to give a monolithic outlook to all traditions and to impose an elite culture. In such a situation the pursuit of identity consciousness of Syrian Christians will be perfected only when they evolve in to an Indian Church with Thomas tradition. The litigations, sentimental /emotional attitudes and foreign vestments are hindrances to the goal
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of an absolute Indian identity. In order to realize such a dream certain things have to be put off certain other things need to be added. It is our all to be one with the culture of the land like other oriental orthodox churches. The Indian identity of Malankara Church will be what we achieve in the fulfillment of this call. The Syrian Christians wish to formulate this social identity based on independence and indigenous values. That is the reason why they accepted a lifestyle, rituals and festivals related to the land. As interactions enriches cultures Catholic, Anglican, and West-Syrian influences has their roles in the formulation of social identity of Syrian Christians. Though there is an accusation/argument that Syrian Christians were not able to achieve a pureIndian identity, we cannot ignore the fact that they worked their best to keep this Indian identity at least from 1815 and became successful in formulating an independent social identity in economic and administrative spheres. EndNotes •
Tumer, Joh, Oakes, Penny, The Significance of the Social Identity Concept for Social Psychology with reference to individualism, interactionaism and social influence, British Journal of Social Psychology, 25 (3), 1986, p.237.
•
Sreedharamenon A, Kerala Samskaram (Mal), DC Books, 2013, p.206
• •
Sreedharamenon A, Opcit., p. 207 Panickkassery, Velayudhan, Kerala Charithrathinte Ullarakalileekku (Mal), Current Books, 2012, p.106
•
Panickkassery, Velayudhan, Charithrathinte Adiverukal (Mal), DC Books, 2012, p.75
•
Viswanathan, Susan, Structure and Transformation theory and society in India, Oxford University Press, 2001, pp.33-55
•
Viswanathan, Susan, The Christians of Kerala, history belief
• •
•
• • •
Cherian P, The Malabar Syrians and Church Missionary Society, Kottayam, CMS Press, 1935, p.380
•
Thomas Kurian M, Niranam Grandavari (Mal), Kottayam, Sophia Books, 2000, pp 98-118
•
Cherian, Malabar Syrian, Opcit, pp.373-374
•
Thomas Kurian M, The Indian Way.... Opcit p 267
•
Sivasankaran Nair K, Marthandavarma muthal Munro Vare (Mal), DC Books, Kottayam, 1988, pp 97-202
•
Cheeran Joseph, Indian Orthodox Sabha Charithram AD 52-2007, Kottackal Publisher, 2007, p.183
•
Cheeran Dr. Joseph, Kandanad Grandavari,
•
Ferroli, SJD, The Jesuits in Malabar Vol. I, Malabar, Bangalore, 1939, p.156
•
Cherian, P, Malabar Syrian....., Opcit, p.98
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Joseph, Itoop Pukudiyil, Suriyani Sabha Charithram, 1906, p.88
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Philip, E. M, Marthoma Sleehayude Indian Sabha, 1951, p.195
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Joseph, Ittoop, Syriyani Sabha....., p.56
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Thomas, Kurian M, The Indian Way....., p.280
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Supreme Court Judgement of Malankara Sabha Case, 1995
•
Cheeran,
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Joseph, Indian Orthodox Sabhayum Canon
Samhithakalum, MJD Publication House, 2015, p.268 •
Chandanappally, Dr. Samuel, Malankara Sabha Pithakanmar (Mal), 1986, p.66
•
Thisarath, Cardial, Indiayile Pawrasthya Christhavarude Katha, Kottayam, p.90
•
Thomas, Kurian M, Nazrani Margam (Mal),Sophia Books, Kottayam, p.926. Bondi R.C, “The Spirituality of the Syrian Speaking Christians in Mcginn and other”, Ed: Christian Spirituality Origins of 12th Century, Newyork, 1988, p.152.
•
Thomas, Dr. Kurian M, Kurichi Bavayude Moonu Paradesa Yathrakal (Mal), MOC Publications, 2015, p.302.
1994, pp.120-133
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Publications, Kottayam
Thomas, Kurian M, The Indian Way of Christianity, Lap
Diamper, Edamattom Indian Institute of Christian Studies,
Ayyer L.K, Ananthakrishna, Anthropology of Syrian Christians, Ernakulam, 1924, pp.54-55
•
Zachariah, Skariah, The Acts and decrees of the Synod of
Brown Leslie, The Indian Christians of St. Thomas, BI Publications Pvt. Ltd., 1980, pp.78-79
Lambert Accademy Publishing Co., Germany, p.41. •
Daniel K. N, The Copper Plates of St. Thomas Christians, Bombay, 1925, pp.17-30
and ritual among Yakoba, Oxford University Press, 2003, p.262
Rajeendran P. G, Kshethra Vinjanakosham (Mal), Kottayam, DC Books, 2000, p.43
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BtcmKy Xe¯n hmI-vkn³ Hcp ]cnlmcsa¦n Bßob Xe¯nepw \ap¡v Hcp hmI-vknt\j³ BhiyamWv. (Spiritual vaccination ) cPnkvt{Sj³ : amtamZnkbneqsS \ap¡v e`n¨XmWv . Dose 1 : a\pjy\pw ssZhhpw X½nepÅ ASp¸amWv Dose 2 a\pjy\pw a\pjy\pw X½nepÅ ASp¸w IrXyamb BßobNcybneqsS Ch kn²n¡p¶p F¦n \ ap¡p \ãamb Iq«mbvabnte¡v (fellowship) F¯n¡pw. \ãs¸«Xv ]eXpw XncnsI e`n¡pI Iq«mbvaIfn IqSnbmWv' AXtÃm {InkvXphnsâ Ahkm\ hncp¶pw \s½ HmÀ½s¸Sp¯p¶Xv.
Hcp]t£ Ipd¨pIqSn " henb a\pjyscbpw BgapÅ hyànIsfbpw krãn¡phm³ thïnbmbncn¡mw Cu Ime¯v hÃmbvabpw CÃmbvabpw.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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Unceasing War Against
Unseen Enemies;
An Inevitable Existential Struggle
F
ight to protect life seems to be integral part of life. When humans used to live in jungles for many millions of years, such fights were primarily against animals and forces of nature and occasionally against ‘other tribes’. Even in the so called civilized phase of life we maintain this spirit of warfare but primarily against fellow humans by marking them as enemy communities and countries. During the Covid era, whole world is engaged in a fight against a virus or different versions of it by masking, soaping, distancing and vaccinating. Not only medical experts, but leaders of all walks of life continuously exhort all to follow this worldwide struggle against corona virus by being unceasingly vigilant. An awareness that each one’s health is integrally connected to the health of the society is becoming stronger in this context. Likewise there was a long period of time in the history of world when spiritually enlightened Gurus, philosophers, and teachers belonging to different parts of the world continuously reminding their fellow humans to be engaged in an unseen spiritual warfare, an existential struggle against dehumanising passions.
Fr. Dr. Bijesh Philip
There is a very enlightening and interesting article on self-control in the journal Scientific American (April, 2015) with the title “Conquer Yourself, Conquer the World.” The author Roy F. Baumeister argues that it was a mistake of the psychologists three decades ago to regard self-esteem as the most important ideal. They mistakenly regarded cultivation of self-esteem as a panacea for personal problems and social ills. Now Baumeister and other researchers confess this mistake and highlight self-control as extremely essential for success and well-being in life. Self-control refers to regulating impulses and desires and particularly the ability to restrain aggression, greed and sexual impulses. It is worth quoting a few sentences from this very enlight-
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ening article: “Self-control is not just a puritanical virtue. It is a key psychological trait that breeds success at work and play- and in overcoming life’s hardships... The ability to regulate our impulses and desires is indispensable to success in living and working with others. People with good control over their thought processes, emotions and behaviours not only flourish in school and in their jobs but are also healthier, wealthier and more popular.” Emphasis on the search for meaning and self-control seems to be a movement from the valley of death to that of life and a calling for regaining humanity. This also helps to unveil unnecessary mental blocks to see the genuine ancient religious wisdom. “One who conquers himself is greater than another who conquers a thousand times a thousand men on the battlefield”. These words of Buddha as recorded in Dhammapada can be considered as a summary statement of Baumeister’s article Conquer Yourself, Conquer the World. The Fourth Century Christian saint St. Basil the Great describes anger, greed, hypocrisy, lust etc., as beasts and asks the question: “Have you truly become ruler of beasts if you rule those outside but leave those within ungoverned?” With regard to this St. Basil further instructs thus: “Rule the thought in yourself…. It is misplaced to be governed at home and govern nations, to be ruled within by a prostitute and be mayor of the city by public consent…. Nobody is condemned for not catching a lion, but one who will not govern anger is ridiculous to everyone. So one who does not prevail over his own passion is led to condemnation, while one who cannot prevail over wild beasts does not appear to have done anything worthy of blame.” It is very unfortunate to see humans becoming like animals by nurturing many beasts within them. Our daily news is filled with references to brutal attacks of humans against fellow humans including children. It is high time to refocus our attention to the ancient divine wisdom which throws light on the unseen warfare and very high divine potential within us to be fully humans. Fanatic leaders of almost all religions and extremists in politics are also inspiring many to fight against other fellow citizens.
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news is filled "OurwithDaily references to
brutal attacks of humans against fellow humans including children. It is high time to refocus our attention to the ancient divine wisdom which throws light on the unseen warfare and very high divine potential within us to be fully humans.
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But, enlightened Gurus of all ages teach that our fight is not against other humans, but, against our own destructive and dehumanising thoughts which is known as unseen warfare. The Kurukshetra war in the Epic Mahabharata is interpreted by many as a symbolic depiction of the fight between good and evil in our minds. Originally the concept of Jihad in Islam was exclusively a spiritual struggle against evil. Unseen warfare or spiritual fight against negative thoughts and passions is a prominent theme in ancient Christian tradition. The focus of the Gospel teachings on the thoughts and desires behind human deeds, and the need for purification of heart, the core of human being, is very important. St. Paul’s exhortation to bring every thought in to captivity to the obedience of Christ mentioned in II Corinthians 10: 15 is key to the theme of spiritu-
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
al warfare. It is essential to identify pride, hatred, lust and despair, which come to our mind either through our sense experience or through our memories as enemies which ruin human potential and inner beauty as well as prepare the ground for almost all social evils and unjust activities. Pride has its associates like hypocrisy, untruthfulness, desire for self-glorification and luxury, superiority complex, arrogance, insulting attitude to others, jealousy, disobedience and disrespect to the parents and gurus, fanaticism and communalism. Hatred has its associates like false accusations, unjust criticism, backbiting, prejudice, anger, spiritual mental and physical harassment to others, and violence and injustice of all kinds. Lust has its associates like obsession with pornography, all kinds of sexual immorality, greed, addiction to luxury, gluttony, alcoholism, substance abuse, stealing and selfie-culture. Frustration and accompanied thoughts or moods like anxiety, lethargy, hopelessness, lack of faith, stress, thoughts and acts of suicide etc. are also very negative. These four major kinds of enemies attack almost all humans. Being the victims of these enemies would mean to be a curse to the world around us. Since these negative and destructive thoughts come to mind like suicide bombers or terrorists, unceasing watchfulness and vigilance against them are recommended by sagely teachers of all times. They understand the teaching “keep your heart with all watchfulness” in Proverbs 4:22 in this sense. In the borders of all countries and at the entrance of all important institutions all over the world, soldiers or security guards stand keenly watching for any movement from enemies or unwanted intruders. Certain others keenly observe whether there is any enemy movement by looking at radars and surveillance machines. Likewise, keen observation and watchfulness in our mind with regard to the thoughts which arise there are essen-
tial. When there is no light there, we may embrace enemy as our friends. As Mahabharata symbolically presents the union of the blind Dhritharashtra and Gandhari who blind folded herself deliberately producing hundred and one evildoers. It must be noted that the names of many of them start with the sound ‘du’ (Duryodhana, Dussasana etc.. ) indicating dusht or evil. Likewise, if the mind is corrupt and blind, soul will also be blinded producing many evil deeds. When Arjuna, the warrior hero of the epic Mahabharata, was discouraged by his concern for his Gurus and relatives on the other side of the battlefield, Krishna inspires him to fight mercilessly with detachment. Jesus’ teaching ‘if your eye causes you to sin, pluck it out and throw it away” (Matthew 18:9) also emphasizes the uncompromising merciless unseen warfare. Spiritual warriors are also in a do or die situation in the spiritual war against unseen enemies. Use of powerful weapons of the word of God, Lent and fasting, prayer and worship, meditative reading of the lives and
The greatest alliance "which ensures victory in
spiritual warfare is constant communion and trust in God Almighty.
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teachings of martyrs and saints are also very important to ensure victory in this warfare. St. Paul advises us to take the sword of the word of God in this fight (Ephesians 6:17). Alliance with mighty kingdoms to fight against powerful enemies is the war tactic of all ages. A best example for this from modern period may be liberation of Kuwait from the Iraqi forces by the US led coalition forces in 1991. During the Pakistan war in 1971, India ensured the support of USSR. The greatest alliance which ensures victory in spiritual warfare is constant communion and trust in God Almighty. Arjuna and his brothers became victorious in Kurukshetra war as depicted in
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Mahabharata, due to his unique charioteer Krishna. This is a beautiful presentation of the victory in spiritual warfare with the Divine help. Like Kurukshetra, wars in Old Testament can also be interpreted symbolically. Then the message ‘’Lord shall fight for you’’ (Exodus 14:14) is relevant in relation to the spiritual warfare. The Father, the Son and the Holy Spirit are assisting and empowering those who believe and seek Divine help against the evil
against evil thoughts and destroy them at the beginning itself. Otherwise, they will grow and destroy us and others around us. Abba Dorotheos of Gaza says “Do not allow a passion to harden into a habit. We must go on fighting and praying to God, night and day so that we do not fall into temptation.” He explains this insight with the story of a Guru asking his disciple to uproot a grass, then a plant and then a big tree while they were walking together. By no-
it is the help and support of God Almighty, "who is open to all who humbly seek
Divine assistance that gives victory in this warfare. The help of Christ, who had gone through all human temptations and passions and became victorious, is always available to us in this spiritual struggle.
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one or enslaving thoughts. Jesus Christ went out and overcame all temptations we face, all those spiritual enemies and became victorious. The One who boldly said during the temptation, ‘Satan, depart from me’ is with us. He is living forever to help us in our spiritual struggles. Those who humble themselves and surrender to the Lord, become victorious and further strengthened by the Holy Spirit. Unceasing union with Jesus, through prayers like Jesus prayer and sacraments, empower us to overcome thoughts of pride, hatred, lust and despair. The sixteenth century Venetian priest Lorenzo Scupoli rightly says “Lord’s desire to save you is greater than that of your enemies’ desire to destroy you. Hence, fight and never weary of the labours of this warfare.” Above all, it is the help and support of God Almighty, who is open to all who humbly seek Divine assistance that gives victory in this warfare. The help of Christ, who had gone through all human temptations and passions and became victorious, is always available to us in this spiritual struggle. Enlightened minds also remind us to fight
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ticing the difficulty or impossibility of the disciple to uproot the tree, the Guru advises to uproot sins when they are very small. Delayed and reconciling approach to misguiding and damaging thoughts will be destructive later on (James 1:14, 15). The Chinese classic work The Art of War clearly says that ‘’Rapidity is the essence of War’’ Rapid movement like a thunder bolt against the enemies is very decisive in spiritual warfare also. Many spiritual authors remind us that evil thoughts need to be destroyed when they are small thoughts against the saving rock, Jesus Christ. Blocking the roads which bring food stuff and weapons to the enemy soldiers is a key strategy to victory in war. Likewise, a planned attack against the breeding grounds of negative and destructive thoughts is very significant in spiritual warfare. Occasional repentance and confessions must be supported with initiative to avoid or destroy the sources. Using just mosquito bats inside a house, while doing nothing for the nearby defiled small pond which breeds mosquitoes abundantly, can be
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
considered as an example for the foolishness of the superficial spirituality. “Whatever one sows, that will s/he also reap” (Galatians 6:7). In present times, end of many sinful pipelines from all over the world, which develop many unnecessary thoughts are opened to our senses through Internet. Those who have no self-control, discerning power or spiritual maturity are becoming victims and losing their lives. Such people may think of inner spiritual warfare as a foolish concept. But, God who renews all, gives hope to progress in unseen warfare, by cutting off all supply lines and supporting sources of sinful desires and thoughts. Suppression of enemies or end of a war is not a guarantee that there will not be any attacks in future. Enemies will come again to attack and the war becomes a continuous process. This is an accepted fact in spiritual warfare. Hence, spiritual gurus teach us to take unseen warfare till the last breath of life. They warn us against vacation from this war. “If you give up, and go after worldly pleasures and then come back, then the fight will be incomparably harder, more acute, more painful and in addition less successful” . Most of the saintly followers of Christ have exhorted us about the need of unceasing repentance. The spiritual counsels of Mark, a fifth century monk in Asia Minor guide us thus: “Just as we eat and drink and speak and hear, so too by nature ought we to repent.” Mark the Monk beautifully describes that repentance is perfected through three virtues: subjugating thoughts, praying without ceasing(I Thess.5.17), and patiently enduring afflictions that occur.
During the " baptismal service
the symbolic crown is removed by giving the hope that it will be awarded again at the end, if the candidate takes the spiritual war seriously and successfully throughout his or her life.
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The sacrament of baptism in the orthodox Christian tradition is an initiation in to this lifelong warfare. Just before anointing the candidate with the Holy Oil in baptism, the chief celebrant recites a prayer thus: “Lord, let your servant who has been counted among your soldiers ... may not be seized by the hostile armies.” Yes, we have been called in Christ to fight unceasingly against evil in mind and also in society, with the power of the Holy Spirit. The beautiful picture of St. George in a soldier’s dress killing a monster with a lance can be interpreted as a meaningful representation of the unseen spiritual warfare of each one of us. It must be noted that during the baptismal service the symbolic crown is removed by giving the hope that it will be awarded again at the end, if the candidate takes the spiritual war seriously and successfully throughout his or her life. Many, who have evaluated the Second World War, think that a major reason for the defeat of Germany was due to its under-estimation of the red army of Russia. Many are defeated in life either because they underestimate the O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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dehumanizing and misguiding thoughts and habits or because they are ignorant of such enemies. Once destructive habits have been developed, there is no space for discernment of thoughts because thoughts form in mind and immediately and automatically they are translated into actions. Even in such cases, there is hope with sincere repentance and special help of the Lord. In normal spiritual warfare an unceasing watchfulness and mercilessness with regard to sinful thoughts and attack against them with the spiritual weapons by the help of God guarantees success and peace. Unseen Warfare is an unceasing warfare. War with our thoughts prevents us from warring with others. Spiritual warfare is a secret of our inner peace and also that of enthusiasm for good works for the well-being of family life, Church, society and non-human creation. Unlike other wars, unseen warfare, if taken seriously, is rewarding; it protects life, contributes to the progress towards perfection and to peace in mind and the world. Victory in this by the help of our Eternal Helper leads us to further glorious heights of life. Endnotes • Basil, On the Origin of Humanity, Discourse I.19. in On the Human Condition, translated by Nonna Verna Harrison. (New York: St. Vladimir’s Seminary Press, 2005), 47, 48 • The famous Chinese war specialist Sun Tzu wrote 2500 Years ago in his famous book ‘The Art of War’ thus, ‘’Throw your soldiers into positions whence there is no escape, and they will prefer death to flight. If they will face death, there is nothing they may not achieve. Officers and men alike will put forth their uttermost strength’’ Sun Tzu, The Art of War, xi.23, (London: Mobius Book, 2006) p . 77 • John 16:33, Revelation 3:21, Hebrew 2:18 • Unseen Warfare, the Spiritual Combat and Path to paradise written by Lorenzo Scupoli edited by Nicodemus of the Holy Mountain and revised by Theophan the Recluse translated by E. Kadloubovsky and G.E.H. Palmer, (New York: St. Vladimir’s Press, Crestwood 1987) p.115 • Abba Dorotheos, Writings and Spiritual Teachings (Idukki : Udhanashram Editions , 2010) p. 275 • Sun Tzu, The Art of War, xi.19, (London: Mobius Book, 2006) p.74 • Psalm 137:9 • Unseen Warfare, the Spiritual Combat and Path to paradise written by Lorenzo Scupoli edited by Nicodemus of the Holy Mountain and revised by Theophan the Recluse translated by E. Kadloubovsky and G.E.H. Palmer, (New York: St. Vladimir’s Press, Crestwood 1987) p.115 • Mark the Monk, Counsels on the Spiritual Life, (New York: St. Vladimir’s Press, Crestwood 2009) p. 161 • Mark the Monk, Counsels on the Spiritual Life, (New York: St. Vladimir’s Press, Crestwood 2009) p. 154
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ae¦c \{kmWnIfpsS sblqZm ]Ým¯ew:
Hcp Ncn{XhniIe\w
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\nebn tIcf¯nsâ {]m[m\yw hepXmbncp¶p. A¡me¯p ChnsS `cn¨ncp¶ tNc cmPm¡·mÀ ssN\, CuPn]vXv, {Kokv, tdmw, aäp ]mÝymXy Gjy³ cmPy§Ä F¶nhscÃmambn \à _Ôw ]peÀ¯nbncp¶hcmbncp¶p. itemtam³ cmPmhnsâ Ime¯p Xs¶ tIcfhpw sblqZ·mcpw X½n _Ôw Dïmbncp¶psh¶v Thurston tcJs¸Sp¯p¶pïv. _n. kn. Bdmw \qämtïmsS Cu _Ôw IqSpX iàns¸«p F¶v thWw A\pam\n¡phm³. ae_mÀ am\ phen hneyw temK\pw Cu Imcyw FSp¯v ]dbp¶pïv. ]gb\nba ]pkvXI§fn D]
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itemtam³ cmPmhnsâ "Ime¯p Xs¶ tIcfhpw sblqZ·mcpw X½n _Ôw Dïmbncp¶psh¶v Thurston tcJs¸Sp¯p¶pïv. _n. kn. Bdmw \qämtïmsS Cu _Ôw IqSpX iàns¸«p F¶v thWw A\pam\n¡phm³
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tbmKn¨ncn¡p¶ Nne hm¡pIÄ Cu _ Ô¯n\v \sÃmcp sXfnhmWv. "cmPmhn\v kap{Z¯n locmansâ I¸epIÄ Dïmbncp¶p; XÀioiv I¸epIÄ aq¶p kwhÕc¯n Hcn¡Â s]m¶v, shÅn,B\s¡m¼v, Ipc§v, abn F¶nh sImïph¶p." (1 cmPm. 10:22). B\s¡m¼v, Ipc§v, abnÂ, F¶nhbv¡v lo{_p aqe¯n D]tbmKn¨ncp¶ hm¡pIÄ¡v kwk -vIrX`mjbpambn hfsc kmayapïv. kwkvIrX Xangv hm¡pIfpsS kzm[o\apÅ aäp ]e hm¡pIfpw A¡me¯p FgpXs¸« ]gb\nba ]pkvXI§fn ImWmsa¶Xpw A¶v \ne\ n¶ncpt¶¡mhp¶ hym]mc _Ô¯nte¡mWv hnc Nqïp¶Xv. F.Un. 45 {Ko¡v I¨hS \ mhnI\mbncp¶ ln¸mekv a¬kq¬ ImäpIsf
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s¸Sp¯p¶Xn\mbn ]n¶oSv ChnsS Ønc Xmakw Bcw`n¨ncn¡mw. _n. kn. cïmw \q ämïn\p ap³]v Xs¶ PqX·mÀ ChnsS Xmakw Bcw`n¨ncn¡msa¶v kÀ W. Hunter At±l¯nsâ History of British India F¶ ]pkvXI¯n tcJs]Sp¯p¶pïv. F´pXs¶ Bbncp¶mepw {InkvXmÐw H¶mw \qämïn\p ap³]v Xs¶ s]cnbmdnsâ Xoc{] tZi§fnepw sImïpw PqX tImf\nIÄ cq] s¸«n«pïv. tXm½m Çolm ChntS¡v IS¶p h¶ ImeL«¯n apkcokn\p Npäpambn ]mebqÀ, aSmbn, ]pÃqäv, amenb¦c F¶nhnS§fn PqX tImf\nIfpw ]Xns\t«mfw kp\tKmKpIfpw aX ]T\ tI{µ§fpw ChnsS Dïmbncp¶psh¶v P.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
M. Jussay tcJs¸Sp¯p¶pïv. _n.kn. 772  Dïmb AÊodnb³ B{IaW¯n ]¯p tKm{X§Ä tNÀ¶ hSt¡ cmPyamb bn{kmtb ]cmPnXcmhpIbpw \nch[n t]sc _ÔnXcmbn sImïpt]m hpIbpw sNbvXp. C§s\ {]hmknIfmbn XoÀ¶hÀ ]n¶oSv hmKv-Z¯ tZi¯p XncnsI sN¶nà F¶mWv Ncn{Xw (2 cmPm. 17:1 þ23). ]n¶oSv NnXdn t]mb \ãtKm{X¯n DÄs¸« NneÀ ae_mÀ Xoc¯n\v hS¡v kw`hn¨ I¸Â tOZ¯n \n¶v c£s]«v _n.kn. 175 t\mSSp¯v tIcf¯n F¯nt¨À¶Xmbn Kehimkar tcJs¸Sp¯p¶pïv. ChÀ {][m\ambpw C¶s¯ apwss_ bnepw NpäpapÅ {]tZi§fnepambn Xmakn¨ncp¶ s_s\ bn{kmtb k a q l ¯ n  s ] « h c m b n c p¶p. ChÀ¡v ]pdsa A^v-Km³ hgn hSs¡ C´ybnepw, AhnsS \n¶v sXt¡ C´ybpsS hnhn[ `mK§fnepw \ã tKm{X kaql¯nse P\X F¯nt¨À¶ncp¶p F¶v A{_ lmw s_³lÀ `mcX¯nse PqX{InkvXym\nIÄ F¶ ]pkvXI¯n hniZambn Xs¶ kaÀ°n¡p¶pïv. PqX·mÀ AhcpsS hnizmkhpw ] m c ¼cyhpw BNmcm\p jvTm\§fpw hwiip²nbpw Im¯pkq£n ¡p¶Xn {]tXyIw {i²n ¨ncp¶hÀ Bbncp¶p. AXp sImïv Xs¶ hym]mc kuIcymÀ°hpw {]hmk PohnX¯n \n¶pÅ ]memb\¯nsâ bpw `mKambn ChnsS Xmakw Bcw`n¨ PqX·mcpw C¡mcy¯n {i²n¨ncp¶hÀ Bbncn¡Ww. X§fpsS c£I\mbn avinlm AhXcn¡psa¶v hnizkn¨p Im¯ncp¶ncp¶ Cu P\XbpsS ASp¡te¡mIWw tXm½mÇolm kphntijhpambn IS¶p h¶Xv. hmKv-Z¯ \m«n \n¶pw AI¶p
Ignªncp¶hcpsSbpw, ImWmsX t]mb \ã tKm{X¯n s]« hcpsSbpw ASp¡Â kphn tijw Adnbn¡p hm\mbn«mWv tbip {InkvXp Xsâ injy·msc Ab¡p¶Xv (hn.a¯mbn 10:6) F¶ hmZKXnIfpw CXnt\mSv tNÀ¯p sh¨p hmbn¡pt¼mÄ Cu A\pam\¯n\v I q S p X  _etadp¶p. AtXmsSm¸w hyhØm ]nXamb I¸Â bm{X kuIcyhpw, s]m Xphmb amXr `mjbpw XoÀ¨bmbpw kphntij {]NcW¯n\pÅ A\p Iqe LSI§Ä Bbncp¶p. kpdnbm\n {InkvXym\nIfpw sblqZ ·mcpw X½n ]e BNmcm\pjvT - m\ §fnepapÅ kmZriy§Ä Cu ]mc ¼cy¯n\pÅ km²yXbnte¡mWv hnc Nqïp¶Xv. F. Un. F«mw \qämïn am{Xw ChnsS F¯nt¨À¶ {_mÒW ·mcpsS ]mc¼cysams¡ C¶v A{]kàamIpt¼mÄ bYmÀ° ]mc¼cy At\y jW§Ä¡v {]kànbpw {]m [m\yhpw Gdp¶p. icnbmb Ncn{Xhpw bYmÀ°amb ]mc¼cy§fpw Xncn¨dnªp tcJs¸Spt¯ïXv BhiyamWv. \nÀ `mKyhim Chsbm¶pw B[nImcnIambn sXfnbn¡m³ ]cym]vXamb Ncn{XtcJIÄ \½p¡v CÃmsXt]mbn F¶Xv shÃphnfnbmbn \ne\n¡p¶p. tcJs¸Sp¯msX t]mbXpw \½psS Ncn{X t_m[¯nsâ A`mh¯m \ã s¸Sp¯n IfªXpamb kXy§Ä \½psS henb \ã§Ä Xs¶ BWv . imkv { Xw C{Xtbsd ]ptcmKXn ssIhcn¨ncn¡pt¼mÄ P\nXI ]T\ Ifpw ]pcmhkvXp KthjW§fpw D]tbmKn¨v bYmÀ° kXy§Ä ]pd¯psImïp hcphm\pw hcpw Xeapdbv ¡ v F¦nepw icnbmb Ncn{Xw ]IÀ¶p \ÂIphm³ \mw {i²nt¡ïXpïv.
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{]-tem-`-\m-bp[w
hn
-i-¸S-¡n \à D-¨-a-b-¡-¯n B-bn-cp-¶p AXv; Ft´m i-Ðw tI-«v I-®p-IÄ an-gn¨p, X-sâ ap³Im-ep-I-fn \n-hÀ-¶p-\n-¶p i-Ðw tI-« Zn-i-bn-te¡v Zr-ãn ]m-bn¨p. \à ]-cn-N-b-ap-Å H-cmÄ k-ao-]-t¯-¡v h-cp¶pïv, F-¶m A-Sp-t¯-¡v h-cp-t´mdpw B B-fn h-¶n-«p-Å hy-àam-b Nn-e am-ä-§Ä sX-fn-ªp-h¶p. A-cn-In-se-¯n-b-t¸mÄ Du-ln-¨ BÄ Xs¶, a-äm-cpaÃ, kÀ-Æ-i-à\mb ssZ-hw X-¼pcm-sâ k-´-X k-l-Nm-cnbm-b eq-kn-^À am-em-J-bm-Wv. {i-²n-¨p t\m-¡n-b-t¸mÄ a-\-Ên-embn, am-em-J-bp-sS in-c-Ên-\p ]n-¶n I-ïn-cp-¶ {]-`m-he-bw ap-¼v D-ïm-bn-cp-¶-Xn \n-¶v Xn-I¨pw hy-Xy-kv-X-am-bn H-cp A-c-ï sh-fn-¨-am-bn am-dn-bn-cp¶p; tXP-Êv Xq-In-bn-cp-¶ hZ-\w B-sI I-cn-hm-fn-¨n-cn-¡p-¶p., ln-aw t]m-se sh-×-bp-ïm-bn-cp-¶ Nn-d-Ip-I-fpw, A-¦nbpw sN-fn-¡p-ïn ap-¡nsb-Sp¯-Xv t]m-se-bm-bn-cp-¶p. \-½p-sS ssZ-h-¯n-\p kv-Xp-Xnbpw a-l-Xz-hpw. h-µy am-em-Jbv-¡p C-Xv F-´m ]-äntb? \n-Xyhpw \n-d-]p-©ncn-tbm-sS Nm-sc \n Â-¡p-¶-h-cp-sS D-Ån Du-jva-f-X ]-I-À-¶n-cp-¶ Cu ap-Jw F-t´ ImÀ-ta-Lw aq-Sn-bXp-t]m-se C-cp-ïn-cn-¡p-¶Xv? ]m-¼v X-sâ kwibw a-d-¨p-h-bv-¡m-sX tNm-Zn¨p, a-säs´-¦nep-sam-¶v sam-gn-bp-¶-Xn\p ap-¼v B-th-i-t¯m-sS ]-d-ªn-cp-¶ {]-Xn-h-N\wþ kÀ-Æ-i-à \mb ssZ-hw X-¼p-cm-sâ \m-aw F-t¸mgpw F-t¸mgpw hm-gv-¯-s¸Sp-am-dmI-s« þ tIh-ew a-\-Ên-eq-sS H-¶p an-¶n-ad-ªp F-¶ÃmsX \m-hn-te-¡v h-cp-hm³ amem-J A-\p-h-Zn-¨nÃ. ]Icw ]p-Ñ-`m-ham-Wv apJ-¯v {]-I-S-am-bXv. ssZ-h-¯n-sâ Zq-X-\m-bn AÃ, Hmtcm \n-an-jhpw I-gn-bp-t´mdpw Xn-·-bp-sS X-e-h-\m-bn A-Xv X-s¶X-s¶ A-h-tcm-[n-¡p-Ibmbn-cp¶p. \nÀ-½-eam-b hn-th-Iw am-e-mJ-bn sI«p-t]m-bn-cp¶p. ]I-cw Im-]-Sy-¯n-sâ A-Ô-Im-cw A-Xn-sâ-bpÅn sX-fn-ªp-sIm-ïn-cp¶p. X-sâ Ip-_p-²n-bn ap-f¨-Xv hm¡p-I-fm A-Xv ]m-¼n-sâ Nn-´-bn-te-¡v ]-dn-¨p-\«p. Im«p-P-´p¡-fn h-¨v G-ä-hpw _p-²n-tb-dnb-Xv \o-bm-sW-¶v F-\n-¡-dn-bmw. F-¶m B ssZ-hw X-sâ km-Zy-iy-¯nepw kz-cq-]-¯nepw H-cp Po-hn-sb kr-ãn-¨v A-Xn-\v a-\p-jy³ F-¶v t]-cn-«n-«pïv. \n\-¡v Nn-´n-¡m-hp-¶-Xnepw At\-I aS-§v A-¸p-d-am-Wv A-h-cp-sS Iu-ie-hpw, km-aÀ-°y-hpw. A-Xn-\m X-s¶ C-\n kÀ-Æ-N-cm-N-c§-sf A-hÀ `-cn-¡pw. A-Xv am-{Xsam A-hÀ-¡v ssZ-hw I-ev-]n-¨n-cn-¡p-¶ Øm-\w X-\n-¡v A-ev-]w Xm-sg am-{X-amWv, A-Xmb-Xv F-¶nepw
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Uo. Zn_p hn. tP¡_v _n. Un. \memw hÀjw
D-bÀ-¶ Øm-\w. eq-kn-^À X-s¶ ]p-I-gv-¯n-b-Xv ]m-¼n-\v t_m-[n¨p am-{X-aà X-\n-¡v H-cp hen-b shÃp-hn-fnbm-Im³ {]m-]v-Xn-bp-f-f ssZ-h-krãnbm-b a-\pjy-tcm-Sv Akqb tXm-¶p-Ibpw sN-bvXp. F-¶n-cp-¶mepw ]-e B-hÀ-¯n B-temNn-¨ ti-jw ]m-¼v ]-dªp, ssZhw X-¼p-cmsâ C-ãa t à , A - X v
F-{Xbpw \Ã-Xm-bn-cn-¡pw. ]m-¼n-sâ hm-¡p-IÄ eq-kn-^-dn t{Im-[-ap-f-hm¡n, i-c-th-K-¯n h-{I-_p-²n-bp-sS Nn-´-IÄ X-¶n s]-bv-Xn-d§n. shdpw ]q-gn-a®pw sh-f-fhpw am-{X-am-bh-s\ h-W-§p-hm³ am{Xw F-sâ Øm-\w A-[-]-Xn-¨n«nÃ, ap-¼v D-ïm-bn-cp-¶Xp-t]m-se kÀ-Æ-i-à\ mb ssZ-h-¯n-sâ sXm-«p Xmsgtbm A-Xp-aÃmsb-¦n ssZ-h-s¯-¡mfpw D-bÀ-¶ H-cp Ø-\ tam t\-Sn-sb-Sp-s¯ a-Xn-bmhq. eq-kn-^À D-f-fn a-{´n-¨p. ssZ-hw a-\p-jy-sc kr-ãn-¡p-t¼mÄ k-ao-t] \n-¶v FÃmw ho-£n¨p-sIm-ïn-cp-¶ eqkn-^À A-dn-ªn-cp-¶nà X-sâ tXm-«w F-¸-tgm sX-än-b-t¸mÄ a-\p-jy-sc X-s¶-¡mÄ F{Xtbm t{i-jvT-cm-¡p-¶ H-cp LS-Iw A-hÀ-¡v \Â-I-s¸«n-cp¶p. ssZ-h-¯n-sâ Po-h-izm-kw AY-hm ssZh-¯n-sâ ]-cn-ip-²m-ßm-hv. X-sâ e-£y-¯n F-¯n tN-cp-hm³ X-¡h-®w X-s¶ k-lm-bn-¡m-hp-¶ an-I-¨ B-bp[w ]m-¼m-Wv F-¶v a-\-Ên-em-¡n-bn-cp¶-Xv sIm-ïv eq-kn-^À ]n-·m-dm-sX ]m-¼n-s\ t{]-cn-¸n¨p-sImtï-bn-cp¶p. X-sâ D-]m-b-§-Ä ]-eXpw ]b-än t\m-¡n«pw ]m-¼v X-sâ B-{K-l-¯n-\p-h-g-§p¶nà F-¶v I-ï-t¸mÄ eq-kn-^À X-sâ IpSn-e X{´w {]-tbm-Kn¨p. kzÀ-¤-¯n \n-¶v Xm\pw Iq-«cpw ]p-d-´-f-f-s¸-Sp-hm³ Im-c-W-am-bn XoÀ-¶ A-l-¦m-cw X-s¶ D-]-tbm-Kn¨p. hn-jw ]p-c«n-b A-¼p-IÄ t]m-se A-l-¦m-cw Ip-¯n \n-d-¨ hm¡p-IÄ eq-kn-^-dn-sâ \m-hn \n-¶v ]m-¼n-sâ {i-h-tW-{µn-b-¯n-sâ D-f-fn-te-¡v ]mªp. \o a-\p-jy-sc \-in-¸n-¡p-hm³ F-s¶ k-lm-bn-¨m A-hÀ-¡v ]I-cw kr-ãn-I-fp-sS a-Ip-S-am-bn \o amdpw, ar-K-§Ä Dĸ-sS kÀ-Æ-N-cm-N-c-§Ä \n-s¶ h-W-§pw. \o F-\n-¡v h-g-§n-X-¶m am{Xw aXn, Rm³ \n-¶n {]-th-in-¨v \n\-¡v Im-]Syw Hm-Xn X-cmw. Ft´m H-cp B-th-ihpw kp-Jhpw eq-kn^-dn-sâ hm-¡p-IÄ tI-«-t¸mÄ ]m-¼n-\v A-\p-`h-s¸-«p ]m-¼v X-sâ hn-th-N-\ i-àn Xn-·-bv-¡p A-Sn-b-d-hp-sh¨p. B-Sn-b-d-hp-sh¨v. B-Z-an-s\-bpw l-Æm-sbbpw e-£y-am-¡n tXm-«-¯n-sâ D-f-fn-te¡v ]m-¼v Np-h-Sp-IÄ h¨p. in-c-Ên-\p ]n-¶n-epïm-bn-cp-¶ t\cn-b {]-`m-h-e-bhpw A-kv-X-an¨v, ssZ-h-t¯m-Sp-f-f A-\p-k-c-W-t¡-Sn-sâ X-{´m-bp[hpw D-f-fn-te-´n Im]-Sy Nn-cn-bp-am-bn sa-sà sasà A-Xv eq-kn-^À ]m-¼n-s\ A-\p-K-an-¨v A-Xnsâ D-f-fn-te¡pw {]-th-in¨p.
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INFANT BAPTISM:
A PRACTICE IN ACCORDANCE WITH THE SCRIPTURE AND TRADITION OF THE CHURCH
B Fr. Dr. Reji Geevarghese K.
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aptism being an initiation ceremony is the first sacrament administrated to make an individual a faithful. It paves the way for receiving all the other sacraments essential for the spiritual nourishment of a faithful. The Christian church gives much importance to baptism. There are two kinds of baptism practiced in the life of the Church: adult baptism and infant baptism. Adult baptism was common in the first phase of the life of the Church because of the conversion of adults as the intent of the Church was to establish a mother Church. Though infants were also baptized in the conversion of households in the first century A. D., infant baptism became common once the Christian family became the basic unit of the life of the Church. However, there are different teachings that exist in different denominations about this sacrament. Consequently, our faithful are confused by the false teaching
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
about baptism leading them to doubt the efficacy of infant baptism, which they have received as infants. Hence they need to be instructed on infant baptism. In this article we see some of the arguments in favour of infant baptism. BIBLICAL FOUNDATION FOR INFANT BAPTISM Look at the following factors that emerge from the bible while thinking about infant baptism: 1. Let us look at the attitude of Jesus towards little children. Little children were brought to Jesus in order to bless them by laying his hands on them. The disciples tried to stop them to come to Jesus. But Jesus said, “Let the little children come to me, and do not stop them for it is to such as these that the Kingdom of heaven belongs” (Mt 19:13-15, Mk 10:13-16, Lk 18:15-17). The Lord’s attitude to children is quite unprecedented in the contemporary society. Therefore, the great inspiration for infant baptism came from our Lord’s attitude manifested during His ministry. The spirit of the gospel and Jesus’ attitude towards children are to be taken into consideration while thinking about infant baptism. Jesus affirmed that the Kingdom of Heaven is offered to children (Mk 10:15). In infant baptism a conscious act of conversion as denouncing the act of sin is impossible and unnecessary. The act of our Lord clearly attests that children are capable of receiving heavenly blessings. Age is not an impediment for their acceptance before God. 2. Those who advocate adult baptism take St. Mark 16:16 as a source to defend it. It is possible in the case of adults who were admitted into the Church. However, it is clear that a child cannot confess Christ and get baptism. What does it mean then? It is tantamount to say that a child is not competent to be saved. This is, however, against the will of Jesus who accepted children and blessed them and even offered them Kingdom of God. If at all the adults were offered the kingdom of God, the Lord would have only highlighted the nature of the child a quality necessary to make the entry into Kingdom of God. He welcomed the children, blessed them by laying hands upon them and offered the kingdom by making reference to a nature peculiar to
"It istotantamount say that
a child is not competent to be saved. This is, however, against the will of Jesus who accepted children and blessed them and even offered them Kingdom of God.
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children. If children are forbidden to baptism it is beyond the spirit of Jesus. 3. The incident of the paralytic (Mt 9:2-8, Mk 2:112, Lk 5:17-26) sheds light to the fact that one can be saved through faith of a community. The four people carried the paralytic to Jesus to get healing for his disease. However, Jesus forgave his sins seeing the faith of those who carried him. It is noticeable that Jesus first forgave his sins and later asked him to take up his mat and go home, only when Jesus’ accusers raised questions about His right to do so. It is important that Jesus saved the paralytic through the faith of those who carried him. Their faith is now followed by the Church and this faith has tremendous effect in the life of a person. In the case of infant baptism faith of the parents, faith of the godfather, and the faith of the Church plays effective role in the salvation of the infant. The grace received at the time of baptism finds matured expressions as the child grows in the faith community. 4. In the light of the teaching on baptism, the general conclusion is that baptism is necessary for the entry into the Kingdom of God. The state of being in the Kingdom of God can be described as ‘being saved’. Let us see what St. Paul says about salvation, “For by grace you have been saved through
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faith, and this is not your own doing, it is the gift of God not the result of works, so that no one may boast” (Eph 2: 8-9). Grace of God is the root of salvation which is a gift of God and effective through the faith of believer. How can one deny the grace of God to a child who is born to Christian parents whose marriage is a blessing of God? 5. John the Baptist, as a child received the Holy Spirit while he was still in his mother’s womb pointing to the fact that even a child can receive Holy Spirit (Lk 1:41). Here faith was not counted for the reception of the Spirit. One of the great gifts that a child receives in baptism is the reception of Holy Spirit and in the light of the experience of John the Baptist it is made clear that a child is capable of receiving the Holy Spirit.
dren is tekna which means little children. 9. In the cases of the baptism of a whole family in the New Testament, the presence of children in most of the cases is most probable than their absence (Acts 16:15, 18:8, 1 Cor 1:15). It is very important that in all the above cases it is said that ‘all the house hold’ also got baptized. In the ancient Greco-Roman system, the household consists of the adults and children. From this we can see that in the apostolic period the Church admitted children also into the Church through baptism. In other words, this was the practice of the early Church. 10. It was the practice of the early Church to baptize children. In the first sixteen centuries without question the Church practiced it. It is the imperative of the Church to follow the Traditions which were handed over by word of mouth or by letters (2 Thes 2:15). In this regard, the apostolic origin of the Church is very important. Only an apostolic Church can preserve the faith of the Church which was once for all entrusted to the saints (Jude 3).
6. It is the Holy Spirit who leads one to perfection by guiding him/her in the way of perfection. The Spirit also declares the things to come (Jn 16:13). The believer has only the first fruits of the Holy Spirit (Rom 8:23), and is looking forward to the full redemption of our bodies. The believer as temple of Holy Spirit 11. The New Testament unequivocally declares that attains the power of discernment by the prompting there is only one baptism (Eph 4:4-6). Therefore, it of the same Spirit. is against the spirit of the Bible to baptize a person 7. Does the New Testament forbid infant baptism? who took baptism while he/she was an infant. No, it does not forbid baptism to the infants. If in- 12. The denial of baptism to a child hoping that the fant baptism was against the interest of God it child may grow up and may take the decision for should have been prohibited like sexual immorality baptism at a later age will pave the way for moral and divorce in the New Testament. degradation taking into account the adverse situa8. It is very important that in the first instant of the massive baptism act, Peter the apostle declared that the promise was to the Jews and “and to their children” (Acts 2:39). The Greek word used for chil-
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tions prevailing in the society today. The responsibility of the Church is to create a spiritual ambience for an individual to grow in the grace of God from one degree of perfection to the next eventually
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leading him/her to Theosis (to be God like). It is with this hope and potential that a child is given baptism. 13. Is there any distinction between the children of a believing parents and non-believing parents? Let us look at the passage where Paul speaks about the status of the children born in a mixed marriage between a believing wife and a non-believing husband and vice versa (1 Cor 7:14). Though the apostle’s concern is about the spiritual growth of the unbelieving partner through the faith of the believing partner, he also speaks about the present status of children. He calls the children of a mixed marriage “holy”. It is worthy of notice that the children are already holy. If they are unable to receive the grace of God for spiritual growth the apostle would not have called them holy. There is a wrong popular impression about Orthodox Church that the Church provides only infant baptism. However, it is not true. The church offers baptism to the infants and the adult. The following conditions are to be met to administer infant baptism according to the Orthodox Tradition: a. Either the father or mother of the infant be an orthodox believer. b. They should undertake a decision to provide the child a Christian upbringing. c. There should be a Godfather, who is committed to provide the child a good spiritual growth, by renouncing Satan and confessing faith in Christ at the time of baptism. All these conditions points to the responsibility of the faithful community in providing the essentials of spiritual growth to a child. This has tremendous significance in the contemporary society which is torn into pieces on several factors. TESTIMONY OF THE FATHERS REGARDING THE TRADITION AND PRACTICE OF BAPTISM IN THE CHURCH Infant baptism might have begun at the latest by the second century AD, if we go by the historical evidences apart from the biblical testimony. There are clear instructions to the parents of the children to be baptized from fourth century (Apos-
tolic Constitutions). Infant baptism became a practice in the West after the time of Augustine. The testimony of the Fathers of the church is very important in following infant baptism in the church. Let us look at some of them: Irenaeus of Lyons, a second century Father, attests that Jesus came to save all including the infants. He says, “He came to save all through Himself, all, I say, who through Him are reborn in God, infants, and children, and youths and old men. Therefore, He passed through
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Infant baptism might have begun at the latest by the second century AD, if we go by the historical evidences apart from the biblical testimony. There are clear instructions to the parents of the children to be baptized from fourth century (Apostolic Constitutions).
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every age, becoming an infant for infants, sanctifying infants; a child for children, sanctifying those who are of that age, and at the same time becoming for them an example of piety, of righteousness, and of submission a young man for youths, becoming an example for youths and sanctifying them for the Lord.” (W. A. Jurgens, The Faith of the Early Fathers, vol.1, TPI, Bangalore, p. 87). It is a significant comment about infant baptism. In his opinion the saving power of God passes through all ages by virtue of the Saviour’s growth from childhood to other stages of human nurture. His argument comes very close to the biblical reflection on this matter. It is significant to note that being once a child, Jesus offers salvation to children. Origen of Alexandria, who lived in the second and third centuries, testifies that the practice
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of the Church to offer baptism to infants originated from the holy Apostles. He says, “The Church received from the Apostles the tradition of giving Baptism even to infants. For the Apostles, to whom were committed the secrets of divine mysteries, knew that there is in everyone the innate stain of sin, which must be washed away through water and the Spirit”. (Jurgens, vol.1, p. 209). Where did the Apostles receive the insight for this? Certainly it is from the Lord. In the light of our above reflections it is from the Lord’s attitude the disciples accepted children into the Church. They would not have any hesitation to follow the practice their Master had already put into practice, accepting children to the heavenly mysteries which is vouchsafed through baptism. St. Hippolytus of Rome, a third century Church Father speaks in detail about the administering of baptism. While he narrates the procedures of baptism he says, “Baptize first the children; and if they can speak for themselves, let them do so. Otherwise, let their parents or other relatives speak for them.” Form this attestation; two things need to be noticed: 1. Children were offered baptism, 2. The little children who haven’t reached the age to make confession of faith for themselves could be helped by their parents or relatives. From this we assert that the role of godfather for infants was in vogue from an early stage of the life of the Church. St. Gregory of Nazianz, the fourth century great Cappadocian father in his oration on holy baptism, says, “Do you have an infant child? Allow sin no opportunity; rather, let the infant be sancti-
fied from childhood. From his most tender age let him be consecrated by the Spirit. Do you fear the seal because of the weakness of nature? O what a pusillanimous mother, and of how little faith! Give your child the Trinity, the great and noble Protector.” (Jurgens, vol. 2, p. 36). In the opinion of this great Father, baptism is a protection against sin. The holy Trinity is the great protector and the child is offered this protection through baptism at a very tender age. This opinion has great significance as the ambience in which a baptized live in is very much polluted in the contemporary society. In his opinion children are to be offered baptism especially in the context of an impending danger to the child’s life. He says, “Well enough, some will say, for those who ask for Baptism; but what do you have to say about those who are still children, and aware neither of loss nor of grace? Shall we baptize them too? Certainly, if there is any pressing danger. Better that they be sanctified unaware, than they depart unsealed and uninitiated.” (Jurgens, vol. 2, p. 37). St. John Chrysostom, a powerful mouth piece of the Church in the beginning of fifth century in his Baptismal Catecheses highlights the benefits of baptism which is more than just remission of sins. The reason why he advocates infant baptism is that the heavenly grace that is flowing through baptism cannot be limited to adults alone who receive the advantage of remission of sins. Since the benefits are more than just one, he says, “For this reason we baptize even infants, though they are not defiled by sin, so that there may be given to them holiness,
... Baptism is a " protection against sin.
The holy Trinity is the great protector and the child is offered this protection through baptism at a very tender age.
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righteousness, adoption, inheritance, brotherhood with Christ, and that they may be His members.” (Jurgens, vol. 2, p. 100).
tism, communion and community. One is not independent of the other. These three aspects work together to make the sacrament perfect. The sacrament of baptism is completed through the communion of Eucharist. Eucharist itself is a community
Eucharist itself is a " community celebration
and the baptized infant becomes part of the community through its communion in the sacramental body of Jesus Christ.
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HISTORICAL EVIDENCES POINTING TO INFANT BAPTISM Apart from the above there are certain historical witnesses which attest that infant baptism was the practice of the church form a very early period. A third century inscription on the tomb of Zosimas, a faithful infant who died at an early age says, “Myself Zosimas a faithful from the faithful am resting here as two years and twenty five days old.” This writing dates back to 200 A. D. The powerful testimony of Polycarp of Smyrna, who became a martyr at the age of eighty six, in the year 155 or 156 A. D. says, “Eighty six years I have served Him, and He has never done me wrong. How, then, should I be able to blaspheme my King who has saved me?” (Jurgens,vol. I, p. 31 ). His testimony in all probability points that he became a Christian at a tender age through baptism. This also attests that a baptized infant can later be a powerful witness for Christ in the face of persuasion to denounce Christ. BAPTISM, COMMUNION AND COMMUNITY
There is an interconnection between bap-
celebration and the baptized infant becomes part of the community through its communion in the sacramental body of Jesus Christ. Just as an infant needs material food to survive, the baptized infant too needs spiritual food for spiritual nourishment. Through baptism one is incorporated into the body of Christ and becomes part of the visible body of Christ, which is the Church and thereby enjoys the privilege of the Church. Just as a child is born to a family, the baptized infant becomes part of the Church. This is a mysterious relationship and hence it is called a sacrament. Paul speaks about the above relationship in this way, “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in the one Spirit we were all baptized into one body-Jews or Greeks, slaves or free- and we were all made to drink of one Spirit” (1 Cor 12:12-13, cf. Gal 3:2728). In the light of this, we can see that it is the Holy Spirit that unites the faithful with Christ and the faithful with the faithful. In baptism, therefore, it is not just a Christ-believer relationship that is es-
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tablished but the relationship between individual and individual also takes place to form the entire faith community into one single body, the Church. In baptism the water and Spirit works together to make the baptized a new person endowed with Holy Spirit so that by the prompting of the Spirit one can declare that Jesus is the Christ (1 Cor 12:3). An infant is administered the sacrament of baptism with the hope that the child will grow in stature and in the knowledge of Christ to continue as a faithful and become a committed member of the Church. The child has been initiated to the body of Christ with this hope and in this the faith of the parents and the community is very important. The outward sign and inward state must coincide in the life of the faithful and the duty of the godfather or godmother is to elevate the child to that level. Christian education becomes necessary in this respect. The organic relationship between the child and parent is very live and strong. The responsibility of the Christian parent is to initiate the child to divine realm at a tender age whereby the child will be given the opportunity to grow spiritually. Infant baptism needs to be promoted as an antidote to individualism which is rampant everywhere today. Conclusion Baptism is an essential sacrament for salvation. In orthodox theology the state of being saved is referred to as deification or Theosis. Salvation is not achieved only because of the fact that one is baptized. Baptism is the first step towards this goal. As the infant grows in age the spiritual growth also takes place.
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The responsibility of the godfather, the parents and the spiritual mentors is very high in the faith formation of a baptized infant. The Church follows the practice of infant baptism because it agrees with the spirit of Jesus who accepted children. In recent times, most people taking cue from the writings of Paul and other apostles argue that only adult baptism is right. However, this is a wrong perception. There is a specific reason why they were much concerned about adults in speaking about salvation and its ramifications. The apostles were very much preoccupied with the second coming of Jesus. This is evident as Paul speaks what will happen when Jesus comes in 1 Thessalonians. However, because of the delay of His Second Coming, he had to defend for the resurrection of the dead. He addressed two important questions the Corinthians raised as we read in 1 Corinthians 15:35. His arguments hinge on Christ. In the same way because of the delay of the Second Coming of Lord, the Church entered into a new phase in history where it has become necessary to offer baptism to infants born to Christian parents. The Apostles continued what they have witnessed from their Master, accepting children to the Church. The Orthodox Church being an apostolic church, follow the practice of baptizing both adults and infants. When an adult accepts baptism s/he can confess his/her sins they have committed. This is, however, not necessary in case of infants. The life of the baptized adult faces many challenges in history which lays on him/her a moral imperative. The baptized infant grows in the grace of God which is offered through baptism and face the challenges just as his/her adult counterpart do. In keeping with the spirit of the New Testament and the tradition of the Church, our Church offers baptism to infants for their overall spiritual growth.
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With Best Compliments
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kRvPbv Genbmkv _n. Un. cïmw hÀjw
acWt¯bv¡mÄ hensbmcp sIWn hni¸mWv. hni¸Iäm³ A½ ]eXpw CXn\p apt¶ Ign¨n«pïv. a\pjyÀ CXns\ ImSv F¶v hnfn¡pt¼mgpw \ap¡v CXv hoSmsW¶v A½ ]dbp¶Xv A½bpsS DÅnencp¶v Rm³ tI«n«pïv. NnÃIfpw CeIfpw s]mXnª henb ac§Ä¡nSbneqsS... HgpIp¶ Im«cphnIfpsS.. \oÀt¯mSpIfpsS \\hdnªv agbpw aªpadnªv BImiw Iïv... cm{Xn \£{X§sf Iïv.. kzkvYhpw kpµchpamb Cu h\yXbneqsS a\pjyÀ ImSv F¶v hnfn¡p¶ R§fpsS Cu ho«neqsS A½tbmsSm¯v \S¶p \o§p¶Xv C¶se hsc A½bv¡I¯ncp¶v Rm³ kz]v\w Iïncp¶p. ]t£ CXn\nSbn F´mIpw kw`hn¨Xv? hni¸Iäm³ C¶v A½ Ft´m Ign¨XmWv. CXp hsc tIÄ¡m¯ Hcp iÐw DÅnencp¶vRm³ tIÄ¡p¶p. CXp hsc Rm³ Adnbm¯ Hcp NqSv O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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DSemsI Fs¶ s]mÅn¡p¶p. CXp hsc Rm³ ImWm¯ Hcp Ccp«v Fs¶ t]Sns¸Sp¯p¶p. A½ F´n\mhpw Icbp¶Xv? F§ns\bmhpw A½bpsS hmbn C{X apdnhp DïmbXv? shůn Cd§n A½ F´n\mWn§s\ \n¡p¶Xv? Hs¶\n¡dnbmw... apdnhpïm¡nb thZt\b¡mfp]cn Ft¶tbmÀ¯pÅ k¦SamIpw A½bpsS s\©v XfÀ¯p¶Xv. ]pds¯ shfn¨w Im¯p InS¡p¶ Fs¶ acW¯nsâ Ccp«v Cu KÀ`]m{X¯n aqSp¶p. kzkvYhpw kpµchpamb Cu h\yXbneqsS Cu ImSn\pÅneqsS \S¶p \o§p¶Xmbn Rm³ Iï In\mhpIfpsS Ahkm\w. hni¸Iäm³ A½ Ign¨Xv a\pjyÀ sh¨ Hcp sIWnbmbncp¶t{X.. Cc amdnt¸mbXmIpw.. e£yw sXänbXmIpw... R§Ä¡v kw`hn¨ Cu ZmcpWm´ys¯ HmÀ¯v Chcp Xs¶ \msf AÀ°anÃmsX \msf hne]n¡pIbpw {]Xntj[n¡pIbpw sN¿pw.. HSp¡w {]tXyIn¨mcpw HmÀ½n¡phm\nÃmsX adhnbpsS ]n¶m¼pd§fnte¡v R§fpw amäs¸Spw. FÃmänt\mSpw hnS.. ImWphm\mImsX t]mb Cu `qantbmSv.. XIÀ¶p t]mb kz]v\§Ä¡v.. \mfpIÄ¡¸pdw R§sf ad¶p t]mIp¶ a\pjytcmSv.. ]ns¶ A½tbmSv... acWt¯bv¡mÄ henb sIWn hni¸msW¶ Xncn¨dnhn \n¶v hnS...!!
(2020 Pq¬ amk¯n ]¶n¸S¡w Ign¨v KÀ`nWnbmb B\ sImÃs¸« kw`h¯nsâ HmÀ½Ifn \n¶v)
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Paul,
The Apostle and the ‘Gospel of God’ in Romans 1: 1-7
Fr. Jerin John D.Th First Year
In Pauline theological vocabulary, ‘Gospel’ is one of the significant terms. According to Douglas J. Moo, ‘the main body of Romans is a treatise on Paul’s Gospel that can be bracketed by an epistolary opening (1: 1-7) and conclusion (15:14-16:27). About seven times the phrase “Gospel of God” appears in the Pauline letters.(1 Thess. 2:2, 8.9 ; 2 Cor. 11:7; Rom. 1:1, 15, 16; 1 Tim.1:11). One of the important fact is that Paul introduces and concludes the subject and its exposition in Romans as the Gospel of God.(1:1,15,16).Thus we can even say that the ‘Gospel of God’ even frames this letter. Elsewhere, Paul understands this gospel as Gospel of Christ, or His Son or of Our Lord Jesus. The ‘Gospel of God’ in Pauline Concept A theme is put forward by Paul from the outset, “εὐαγγέλιον θεοῦ,” ‘the gospel of God’ (Rom 15:16; 2 Cor. 11:7; 1 Thess. 2:2; 1 Tim 1:11). The background to ‘εὐαγγέλιον’ is in the LXX, speaking of bringing or heralding good news, often relating to God’s salvation (Ps. 96:2; Nah. 1:15; Isa. 40:9; 52:7;
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Paul’s epistolary openings are typically more serious and doctrinal "than his Greco-Roman contemporaries. It is significant then that his Romans salutation exhibits a greater depth and breadth than any other New Testament letter.
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61:1). Paul may have intended here a subtle anti-imperialistic rhetoric for the term ‘gospel’ as it was often used for the birth and achievements of emperors. The gospel is likely not the good news about God, an objective genitive, but the good news from God, a subjective genitive. Before Paul’s ministry, we can find that ‘εὐαγγέλιον’ was a technical term that was used to in early Christian preaching that denotes the authoritative news of Jesus Christ. The early Christian knews the content of the ‘εὐαγγέλιον’. Paul uses this word as the subject nominative in this sentence, and the direct object of ἐπαισχύνοµαι. To understand the real meaning, the reader must understand the meaning of this word, why Paul would have used it, and how his readers would have received it. The early church fathers used this word to communicate the totality of what Jesus accomplished on the cross, and to refer to the narrative genre of the life and actions of Jesus, but the Greco-Roman culture would not have had this presupposition when they read this word. τὸ εὐαγγέλιον is rarely used in other Hellenistic writings, but when it is, it usually carried the news of victories, achievements, births and simple good tidings Paul’s Vocation as preaching the “Gospel of God” Paul’s epistolary openings are typically more serious and doctrinal than his Greco-Roman contemporaries. It is significant then that his Romans salutation exhibits a greater depth and breadth than any other New Testament letter. This may be due to personal unfamiliarity with the audience, or perhaps to stress his apostolic credential. The epistle begins with Paul’s triple identification, introducing “his master, his office, and his purpose”.
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This lowly designation might be alien to cultured Greeks, yet ‘servant of the Lord’ was an honorific title bestowed to Abraham, Moses, Joshua, David and other prominent Old Testament leaders. Paul himself qualifies in Romans 1: 1. “Paul as a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God”. Three qualifications are given by him himself in this verse. He is a ‘servant of Christ’, ‘called to be an apostle’, ‘set apart for the gospel of God.’ First is Paul’s description of “δοῦλος Χριστοῦ Ἰησοῦ,” with “δοῦλος” translated as either ‘servant’ or ‘slave.’ Second is that Paul is also “κλητὸς ἀπόστολος,” an emissary authorized by God, a contrast with the lowly “δοῦλος”. The adjective “κλητὸς” could be used to denote one invited to a meal (1 Kgs. 1:41; 49; 3 Macc. 5:14), a weightier invitation when issued by a king (Matt 22:3; 9) and stronger still in its Pauline usage (Rom. 4:17; 9:11-12). His position of apostle was neither self-appointed nor achieved via merit, though it did warrant his response. And Thirdly, Paul asserts to be “ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ,” a setting apart which takes the perfect tense, emphasizing the continual effect of his calling. The origin of this divine appointing might be birth, as in Jeremiah’s testimony (Jer. 1:5, Gal. 1:15-16), or from his encounter with Christ on the Damascus road (Acts 9:6; 15). ἀφωρισμένος has the same root meaning as Φαρισαῖος, that can be an intentional wordplay. The greek word here used “ἀφωρισμένος” (set apart) has a wider meaning. Here the emphasis can be put on the divine commission that Paul is set apart. He asserts that he was neither chosen by anybody nor self appointed to that sacred office. His apostolic office is attributed to God’s gracious
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will. The Greek word κλητὸς (called) in Paul can be referred for the effective work by Gpod that he calls for the effective work for salvation and his office. He was the one Paul’s expansion of the ‘Gospel of God’ There is an emphasis for the centrality of God in his preaching and Gospels. He attributes in Romans 1: 2 that Gospel of God was promised beforehand through his prophets. Three affirmations are made by him. God has promised beforehand; through his prophets; in Old Testament scriptures. We can connect it as promise-fulfilment formulae that Paul is intervening in Romans. Also the term His prophets have a wide range of meaning. His prophets denote that as the Old Testament prophets were Gods prophets, he emphasises the God’s personal involvement in giving the authority of preaching to the nation as a God’s Called prophet. Also he infrequently and explicitly mentions “God” as the one who speaks in the scripture. The gospel that is from God focuses on his son and the son fulfils what he promised in the Holy Scriptures. Thus, a promise fulfilment pattern is established in Paul’s use of the Old Testament in Romans. The phrase ‘through his prophets’ is significant. The ‘prophets are seen as the inspired men of the Old Testament including Moses, David, Solomon etc. The prophets here are called as ‘His Prophets’. It says that the prophets, through whom the Gospel was beforehand, were ‘God’s prophets’. In Rom. 1:3-4, Paul introduces the substance of the ‘gospel of God’ just as he mentioned in the first verse. The gospel that is from God focuses on his son and His son fulfils that is promised in the Holy Scriptures. Paul’s references to Jesus as Son recall the designation of Israel as God’s son. The identity of Jesus as God’s son implies that Jesus stands in a unique relationship to father. The identity of Christ as God’s son emphasises the basic truth in Paul’s content of the gospel. According to Paul, the identity of Christ as God’s son indicates the Jesus identity as the Son of God that is integral to the gospel and the proclamation. The Goal of ‘Gospel of God’ in Pauline concept Paul is called not only to preach the gospel, but he is commissioned to preach the gospel to the gentiles and nations. Obedience of faith was his mission or the goal of Gospel of God. In the first verse itself Paul is affirming that his call as an apostle was with the main task of preaching the gospel. He then comes to point out the main purpose of the apostolic call as to bring out the obedience of faith among all the nations for his name’s sake. (1:5).The three prepositional phrases used by Paul here indicate the three aspects of the apostolic mission. They are ‘for the obedience of
ImenIw "\n§Ä \n§fmbncn¡p¶hscbpw Rm³ \mbbmbn Ccn¡Ww F¶v \n§Ä Nn´n¡p¶bnSt¯mfw Imew ChnsS H¶pw amdnÃ" F¶ UbtemKv Hcp P\X X§fpsS ta Npa¯s¸Sp¶ PmXns¡mSpaItfmSv F§s\ \nÊlmbcmbn kacks¸Sp¶p F¶Xnsâ D¯a DZmlcWamWv. PmXnbm apdnth¡s¸« Hmtcmcp¯cpw Bbncw h«w tNmZn¡p¶ tNmZyw ]cntbdpw tNmZn¡p¶p þ ' \m³ bmÀ ' . s\dnsI« Ime¯n\pw PmXobXbpsS Agp¡pNmepIÄ¡pw aosX ]q¯p kpKÔw \nd¡p¶ apøq hn¹hamWv ' ]cntbdpw s]cpamÄ ' .
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faith’ denotes the purpose; among all the nations denotes the sphere; and ‘for the sake of His name denotes the ultimate focus. The totality of Paul’s mission is endeavoured here. The particular purpose of this apostolic endowment is for Paul to call the ‘ἔθνος,’ Gentiles, “εἰς ὑπακοὴν πίστεως,” literally rendered, ‘into the obedience of faith’ (Rom 16:26). Paul was uniquely called to be an apostle to the Gentiles (Gal 1:16; 2:69), yet he acknowledges the universal scope of the gospel (Rom 1:16), is burdened by Jewish gospel rejection (Rom 9:1-5; 10:1), and is a contributor to Jewish evangelism (Acts13:14-46; 17:1-4). Both Gentiles and Jews are included, as “πᾶσιν” is “given a place of emphasis, possibly suggesting a degree of factionalism” (Dunn 1988, 19). ‘Beloved’ is a favoured Pauline expression (Rom 12:19; 16:5, 8, 9, 12; 1 Cor 4:14; 2 Tim 1:2), though ‘beloved of God’ is unique, pointing to the mutual intimacy they share with the Father, one which binds the apostle to the Roman brethren, despite. Conclusion God’s saving activity is unique to Christian identity of God revealed fully and only in Jesus Christ. Paul’s commission was to proclaim the gospel of God’s saving activity in Christ’s work. This gospel is concerning Jesus Christ who is identified as God’s son. Also, by Paul reflecting on the calling as a mission to nations, he attributes it as a God’s act. Also, we can find that Paul demonstrates that God is the centre of his gospel and his mission to the nations. In revealing something of himself, his zeal for ministry, apostleship and unique calling, Paul is enticing the Roman ἐκκλησία to similarly grasp and duly express their own calling as belonging to God and beloved of God. It is a salutation which paves the way for a crescendo of intent in Rom 1:16-17, as well as heralding themes which are majored on elsewhere in Romans. Bibliography • • • • • • • • • • • •
Barrett. C. K., The Epistle to the Romans, in Black’s New Testament Commentary Series. London: Hendrickson. , 1991. Cranfield. C. E. B., Romans 1-8, in International Critical Commentary Series. London: T & T Clark, 1975. Dodd, C. H., The Epistle of Paul to the Romans. London: Collins, 1959. Fitzmyer. J. A., Romans, in the Anchor Bible Series. New York: Doubleday, 1992. Jewett, Robert, Romans, in Hermeneia: A Critical and Historical Commentary on the Bible Series. Minneapolis: Fortress, 2007. Keener. C. S, Romans, in the New Covenant Commentary Series. Eugene: Cascade, 2009. Kruse, C. G, Paul’s Letter to the Romans, in The Pillar New Testament Commentary Series. Grand Rapids: Eerdmans, 2012. Morris, Leon, The Epistle to the Romans. Eerdmans: Grand Rapids, 1988. Mounce. R. H. Romans, in The New American Commentary Series. Broadman & Holman: Nashville, 1998. Murray, John. The Epistle to the Romans, Chapters I-VIII (Vol 1), the New International Commentary on the New Testament. Eerdmans: Grand Rapids. Witherington, Ben, and Hyatt, Darlene, Paul’s Letter to the Romans: a Socio-Rhetorical Commentary. Grand Rapids: Eerdmans, . 2004 Wright. N. T, “The Letter to the Romans: Introduction, Commentary and Reflections” in The New Interpreters Bible, X, 395-770. Nashville: Abingdon, 2002.
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t]mknäohv
Rm Uo. tXmakv hÀ¤okv _n. Un. \memw hÀjw
³ t]mknäohv, FÃmhÀ¡pw Fs¶ hfscb[nIw Cãambncp¶p. FÃmhcpsSbpw PohnX¯n \ÃXns\bpw KpWIcambpÅXns\bpw \ÂIp¶ Hcp hyànbmWv Rm³. IW¡nse Ifnbn ]qPys¯¡mÄ henb kwJysb kqNn ¸n¡phm³ Fs¶bmWv D]tbmKn¡p¶Xv. AXpt]mse Hcp hyànbpsS \à kz`mhs¯¸än {]Xn]mZn¡phm³ Fs¶ bmWv D]tbmKn¡p¶Xv. A§s\ FÃm Xc¯nepw Rm³ anSp¡\mbncp¶p. Fsâ IqsS Ft¸mgpw ImWp¶ Hcp¯ \pïv , s\Käohv . Ahs\ BÀ¡pw CãaÃ, FÃmhcpsSbpw hg¡v tIÄ¡p¶h\mWv Ah³. AXn\p ImcWhpapïv, BcpsSsb¦nepw PohnX¯n {]iv\§tfm {]XnkÔnItfm Dïmbm s\Käohv DSs\ Nncn¨p sImïv AhnsS F¯pw. F¯n Ignªm Fs¶ s]s«¶v ]pd¯m¡pw ]ns¶ Ah\mWv AhnsS `cWw \S-¯p-¶Xv. AXn-\p-tijw Fs¶ At§m«v IS¯nhnSm³ Ah\v henb aSnbmWv. C§s\ aäpÅhcpsS PohnX¯n k¦Sapïm¡p¶ s\Käohns\ BÀ¡pw CãaÃ. FÃmhcpw s\K-äohv IS-¶p-h-cp¶ kab¯v Rm³ AhnsS F¯Wsa¶mWv B{Kln¡p¶Xv. Bfp-IfpsS a\-Ên F\n¡v A{Xbv¡v henb Øm\w Dïv. ImcWw, Btcbpw D]{Zhn¡msX \· am{Xw sN¿p¶h\mWv Rm³.
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]t£ Ignª cïp hÀjambn Rm³ hf-scb-[nIw £oW¯nemWv. AXn\p ImcWw Hcp sNdnb kqjva PohnbmWv. Ahsâ t]scms¡ ASns]mfnbmWv, sImtdmW. IncoSw F¶mWv Ahsâ t]cnsâ AÀ°w. F´mbmepw, Cu Ipªsâ hcthmsS Fsâ IncoSw Xmsg hoWp. Fsâ {]uVnsbÃmw \ãs¸«p. AXnsâ ImcWw Ah\mWv, B sImtdmW. Ah³ Cu temI¯v h¶v BsI {]iv\ambn, Ahsâ hcthmsS ] pXnb Hcp tcmKw Cu temIw apgph³ _m[n¨p. B AkpJ¯nsâ t]cmWv tImhnUv þ 19 (Corona Virus Disease). ]Xnhv t]mse Cu {]XnkÔn L«¯nepw BfpIÄ¡v BizmkamIphm³ Rm³ {ian¨p. ]t£, AXv ^ew IïnÃ. ]Xnhn\v hn] coXambn FÃmhÀ¡pw Ct¸m s\Käohns\ aXn. AXnsâ ImcWw F´mWv F¶dnbmtam? sImtdmW, `qanbnte¡v hcp¶Xn\p ap¼v R§Ä X½n Iïncp¶p. A¶v Ah³ Ft¶mSv tNmZn¨p "FSm, t]mknäoth \n\¡v `qanbnepÅ FÃmhcpambn \à _ÔamWtÃm DÅXv ; F\n¡v `qanbn t] mbn FÃmhscbpw ]cnNbs¸Sm³ Xmev]cyw Dïv \o Fs¶ H¶v klmbn¡mtam?" Rm³ tNmZn¨p "AXn\nt¸m Rm³ F´p sN¿Ww ? \n\¡v t] mbm t]msc?" At¸m Ah³ ]dªp "Fs¶ AhnsS BÀ¡pw ]cnNbanÃtÃm; Rm³ HcmfpsS PohnX¯nte¡v sN¶p Ignªm \o IqsS Dsï¦n FÃmhÀ¡pw Fs¶bpw CãamIpw, F\n¡v FÃmhscbpw s]s«¶v ]cnNbs¸Sm\pw km[n¡pw.'' Rm³ BtemNn¨t¸mÄ, icn-bmWv FÃmhcpsSbpw ASp¯v F\n¡pw t]mImatÃm! A§s\ Rm³ sImtdmWmtbmSv ]dªp "\ap¡v t]mImw". ]t£ Ah³ Fs¶ NXn¨p ! Ahsâ Dt±iyw thsd Bbncp¶p. FÃmhÀ¡pw tcmKw \ÂIm\mWv Ah³ h¶Xv. AXv AdnbmsX Ah³ IS¶p sN¶bnSs¯ms¡ Ahs\ ] cnNbs¸Sp¯m³ Rm\pw F¯n. Ipd¨v Znhkw Ignªt¸mÄ FÃmhcpw Fs¶ t]Sn¡p¶Xv t]mse F\n¡v tXm¶n, sImtdmWmbpsS IqsS Rm³ F¯nb ho«nepÅhÀ Bcpw ]ns¶ ] pd¯v Cd§p¶nÃ, ]ckv]cw kwkmcn¡p¶nÃ, FÃmhcpw AIew ]men¡p¶p, Ønc-ambn ssIIÄ Igp-Ip¶p, hnZymÀ°n-IÄ kvIqfn t] mImsX ho«n Xs¶ Ccp¶v ]Tn-¡p-¶p, Øncambn ]Ån-bn t]mbn Bcm-[-\-bn ]s¦-Sp-¯n-
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cp¶ {]mb-amb amXm-]n-Xm-IÄ¡v hoSn\p ]pd¯v t]mepw Cd-§m³ Ign-bp-¶nà A§s\ FÃmhÀ¡pw AXn-`-b-¦-c-amb _p²n-ap«pw {]bm-khpw Dïmbn. AXp-sImïv FÃmhÀ¡pw Ft¶mSpÅ Cãw Ipdªp hcm³ XpS§n. Ct¸mÄ, 't]mknäohv' hcWw F¶m{K ln¨ncp¶hÀ 's\Käohv' aXn F¶v ]dbp hm³ XpS§nbncn ¡p¶p. Ct¸mÄ F à m -
hÀ¡pw F s ¶ t]SnbmWv; AXp am{Xaà t]mknäohv BIcpsX ssZhta! F¶mWv FÃmhcpw {]mÀ°n¡p¶Xv. Ignª Znhkw Hcp kw`hapïmbn , Hcm Ä¡v `b¦c ]\n, BZysams¡ hnNmcn¨p km[mcW ]\n BsW¶v, ] t£ cïp Znhkw Ignªt¸mÄ ]\n amdnsb¦nepw AbmfpsS {LmWtijn \ ãs¸«p. FÃmhcpw \nÀºÔn¨v AbmÄ t]mbn tImhnUv sSÌv \S¯n. sSÌn t]mknäohv BIcpsX ssZhta F¶v AbmÄ I®p\otcmsS {]mÀ °n¡p¶Xv Rm³ Iïp. B ImgvN lrZbt`ZIam
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
bncp¶p. ]t£ AbmfpsS icoc¯v Ah³ Dïmbncp¶p B sImtdmW, F\n¡v At§m«v t]mIm³ XmXv]cyw Dïmbncp¶nÃ. F¶m F\n¡v t]mImXncn¡m³ ]änÃtÃm! sSÌv ^ew h¶t¸mÄ Fsâ t] cp B t]¸dn Iïv AbmÄ N¦ps¸m«n Icbp¶Xv F\n¡v kln¨nÃ. Abmfp sS k¦Sw, AbmÄ ImcWw a ämsc ¦nepw t]mknäohv Bbn«ptïm F¶pÅXmbn cp¶p. B {] mÀ°\ tI«t¸mÄ Rm³ Nn´n¨p; CXp t]mse F{X t]À {]mÀ °n¨n«pïmhpw , F{X t]À Fs¶ i]n¨n«p-ïmhpw? Cu Nn´-IÄ Fs¶ hÃmsX hoÀ¸p-ap-«n-¡p-¶p. Cu Ignª cïv hÀj¯n\n S¡v Rm³ sImtdmWmbpsS IqsS sN¶nSs¯ms¡ F{X BfpIÄ acn¨p, ssZhw \ In bncn¡p¶ ip²hmbp hns\ izkn¡phm³ Ign bmsX BfpIÄ hnjan¡p¶p. k¼¯nIambpw AÃmsXbpw FÃm taJeIfpw, Fs¶ Iq«n sImïv h¶v B kqjvaPohn \in¸n¨p. CXn \ns¶Ãmw IctIdp hm³ Htc Hcp amÀKsa DÅp s\Käohns\ hnfn¡pI, F{X bpw s]s«¶v tImhnUv t]mknäohv Bbhsc sbÃmw tcmKhnapàcm ¡m³ s\ Käohn\v am{Xta Ignbp. Ahs\ Iq«p ]nSn¨v CXns\
sSÌv ^ew h¶t¸mÄ " Fsâ t]cp B t]¸dn Iïv AbmÄ N¦ps¸m«n Icbp¶Xv F\n¡v kln¨nÃ. AbmfpsS k¦Sw, AbmÄ ImcWw aämsc¦nepw t]mknäohv Bbn«ptïm F¶pÅXmbncp¶p. B {]mÀ°\ tI«t¸mÄ Rm³ Nn´n¨p; CXp t]mse F{X t]À {]mÀ°n¨n«pïmhpw , F{X t]À Fs¶ i]n¨n«p-ïmhpw?
''
mcp ]cnlmcw sSÌv ^ew h¶t¸mÄ Fsâ t]cp B t]¸dn Iïv AbmÄ N¦ps¸m«n Icbp¶Xv F\n¡v kln¨nÃ. Abmfp sS k¦Sw, AbmÄ ImcWw a ämsc ¦nepw t]mknäohv Bbn«ptïm F¶pÅXmbn cp¶p. B {]mÀ°\ tI«t¸mÄ Rm³ Nn´n¨p; CXp t]mse F{X t]À {]mÀ °n¨n«pïmhpw , F{X t]À Fs¶ i]n¨n«p-ïmhpw?i]n¡cpXv, FÃmhcpsSbpw \à Iq«pImc\mb t]mknäohv Bbn Rm³ Xncn¨p hcpw. sImtdmWmbpambpÅ Iq«v Rm³ Ahkm\n¸n¡pw. CXpt]mse \ÃXns\ \in¸n¡phm\pw hgn sXän¡phm\pw ]ecpw hcpw; FÃmhcpw Fs¶ t]m se NXn¡pgnbn hogmXncn¡m³ {ian¡pI. \à Iq«v Isï¯phm³ {ian¡pI; BÀs¡¦nepw A_²w kw`nhn¨n«psï¦n DNnXamb Iq«v Isï¯n B A_²w Xncp¯phm³ {ian-¡pI. \à Iq«p-Imsc In«p- ¶ - X mWv Gähpw henb t]mkn-äo-hv; A§s\ aäp-Å-hÀ¡v \à Iq«p-Imcm-Im³ \ap-s¡-Ãm-hÀ¡pw Ign-b-Ww. sImtdmW Fs¶ NXn-¨-Xp-t]mse Bcpw Iq«p-Imsc h©n-¡cp-Xv. Cu temI-¯nse Gähpw kpµ-chpw ZrV-hpamb _Ô-amWv kulrZw; AXn `mKamIp-h³ \ap¡v Ign-b-Ww.
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kvt\l-\n-[n-bmb ]nXm-hnsâ D]a
"kphn-ti-j-§-fpsS kphn-tijw' F¶-dn-s¸-Sp¶ A²ym-ba - mWv hn.- ep-t¡mknsâ kphntijw 15-þmw A²y-mbw.Np-¦-¡m-tcmSpw ]m]n-I-tfmSpw H¸w `£-W-¯n-\n-cn-¡p¶ tbip-{In-kvXp-hns\ ]cn-l-kn-¡p¶ ]coi³amscbpw imkv{Xn-am-scbpw ]cn-N-b-s¸-Sp-¯n-bmWv Cu A²ymbw Bcw-`n-¡p-¶Xv Xs¶.- ]m-]n-I-fpsS A\pXm]-¯n kt´m -jn-¡p¶ kzÀ¤-¯nsâ Nn{X-amWv ]coi³am-cp-sSbpw Np¦ -¡m-cp-sSbpw ap¼n {InkvXp A\m-h-cWw sN¿p-¶Xv. 3 \jvS-§-fpsS D]-a-bmWv Cu A²ybw {]Xn-]m-Zn-¡p-¶-Xv. (1) \jvS-s¸« BSv (2) \jvS-s¸« \mWbw (3) \jvS-s¸« aI³ CXn aq¶-mas¯ D]a GhÀ¡pw kp]-cn-Nn-X-am-Wv. "apSn-b-\mb ]p{Xsâ D]a' F¶v CXv s]mXpth Adn-b-s¸ -Sp-t¼mgpw "kvt\l-\n-[n-bmb ]nXm-hnsâ D]a' F¶ Xe -s¡-«mWv DNnXw F¶ hmZhpw Db-cp¶p. D]a \ÂIp¶ ioÀjIw F´v Xs¶bmbncp¶mepw Cu A´-cn-ImÀ°Xe-§Ä \s½ Nn´n-¸n-t¡-ïXp Xs¶-bm-Wv. Hcp ]nXm-hnsâ Cfb aIsâ Zpio-I-cn-¡-s¸« Pnhn-X-amWv Cu D]-a-bpsS {]ta-b-a-s{Xbpw aq¶v Xe-§-fmWv Cu D] a-bv¡p-ÅXv. Cfb aIsâ At]-£,- A-hsâ Bß-KXw, ]nXmhnsâ ap¼n-epÅ Ip¼-km-cw. A\p-X-]n¨v Xncn-¨p-h -cp¶ ]m]n-bpsS A\p-Xm-]-¯n kt´m-jn-¡p¶ kzÀ¤nb ]nXm-hnsâ lrZ-bamWv Cu D]-a-bnse ]nXmhv {]Xn-\n[m\w sN¿p-¶-Xv.-]n-Xm-hnsâ IqsS kl-h-kn-¨n«pw Ahs\ A\p-I-cn-¡m-sXbpw kzbw \oXn-I-cn¨pw Ign-bp¶ aq¯ aI\pw, BZyw ]nXm-hn \n¶I¶vv ]n¶oSv Xncn¨v hcp¶ Cfb aI\pw cïv {]ta-b-§-fmWv Ah-X-cn-¸n-¡p-¶-Xv. - \ym-b{]-am-W-§-fnepw \nb-a-§-fnepw ]mÞnXyw t\Snb blq- Z ³amÀ¡v kZy- i y- \ mbn aq¯ aI³ \nesIm- Å p-t¼mÄ hn{K-l-cm-[-\-bpsS t¾Ñ-X-I-fn ]nSn-s¸« Cf-b-a -I³ hnPm-Xn-bÀ¡v kZr-iy-am-Wv. ssZh-¯n \n¶v AI¶v Ign-bp-¶-Xn-s\-bmWv "acWw' F¶v Cu D]a kwt_m-[\ sN¿p-¶-Xv. hn.- A-K-Ìn³ ]nXm-hn³ \n¶v AI¶v Ign-bp¶ Cfb aIsâ Ah-Øsb AÔ-Im-c-¯nsâ km{am-Py
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am½³ tPmk^v _n. Un. H¶mw hÀjw
-¯n AI-s¸« a\p-jy-t\mSpw AhnsS Dïmb £maw ssZh-N-\-¯nsâ £ma-ambpw Ah-\p-ïm-Ip¶ hni-¸ns\ Bßo-b-t]m-j-W-¯nsâ e`y-X-¡p-d-hmbpw ] Tn-¸n-¡p-¶p.]n-Xm-hnsâ kvt\lhpw Icp-Xepw t_m[y-ap-Å-Xp-sIm-ïmWv Xncn-¨p-hc - p¶ aI³ "A¸m' F¶v hnfn-¡p-¶Xv F¶v am¼qKnse amÀ ]oe-Ivkn-t\mkv A`n-{] m-b-s¸-Sp-¶p.-hn. -At{]w Cfb aIsâ `h-\ -¯n-te-¡pÅ aS-¡s¯ GI-\n-te-¡pÅ aS-¡ -t¯m-SmWv kmays¸-¯p-¶-Xv. hmÕ-ey-¯n-sâbpw A\p-c-RvP-\-¯n-sâbpw ktlm -Z-cy-¯n-sâbpw NnÓ-amWv ]nXmhv \ÂIp¶ Npw_\w. ]n-Xm-hnsâ `h-\-¯n-te¡v aS-§n-h-cp¶ ]p{X\v e`n-¡p¶ ]pXp-Po-h-sâbpw A[n-Im-c-¯n -sâbpw {]Xn-I-amWv tamXncw. ]n-Xmhv aIs\ AWn-bn¨ A¦n al-Xz-¯nsâ A¦n-bmbpw ]cn-ip-²m-ß-mhnsâ A¦n-bmbpw ]nXm -¡·mÀ hymJym-\n-¡p-¶p .-CXv ssZh -¯n Pohn-¡p-hm³ Xo-cp-am-\n-¡p¶ a\p-jy³ kzoI-cn-¡p¶ hn.- am-tam-Zo-k - m-
bp-sSbpw hn.-IpÀº-m\-bp-sSbpw {]Xo--I-am-Wv.- B-Zm-an\v \jvS-s¸« alXzhkv{Xt¯mSmWv hn. -A-K-Ìn³ Cu A¦nsb D]-an-¡p-¶-Xv.A-Sna \pI-¯n-te¡Ã adn¨ v ]qÀ®m-[n-Im-c-apÅ ]p{XXz ]Z-hn -bn-te-¡mWv hnfn-¨-Sp-¸n-¨n-cn-¡p-¶Xv F¶ ktµ-i-amWv ]nXmhv \ ÂInb sNcn¸v \¡p-¶-Xv. tlmib 2:7þ ]d-bp-¶-Xv t]mse BZy -`À¯m-hn¦-te-¡pÅ Ahn-iz-mkn-bmb C{k-tb-ensâ aS¡w t]msebmWv Cu aIsâ ]nXm-hnsâ ASp-¡-te-¡pÅ aS¡bm{Xbpw. hn.-A-¯m-\m-kntbmkv HmÀ½n-¸n-¡p¶ t]mse B ]nXmhv Hcp hnip² hncp¶v Xs¶ Hcp-¡p-I-bmWv. sIm- g p¯ Imf- ¡ p- « nsb Adp- ¡ p- ¶ Xv ]m]-tam-N-\-¯n\v thïn kzbw _en-bm-bn- XoÀ¶ {InkvXp-hn\v ap³Ip-dn-bm-Wv. Cu D]a A§s\sb¦n ]nXm-hnsâ \nkzmÀ° kvt\l-amWv hc¨v Im«p-¶-Xv-þB AS-bmfw a\p-jy-h-Xm-cs¯ kqNn-¸n-¡p-¶p.
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ssZh cq]hpw
a\p-jy-`m-hhpw
Bdmw \mÄ BZmapf-hmbv Ah\p XW-embv XpWbmbv lÆmbpw XmX-\m Ønc-ambv Ah-\-hÀ¡mbv Xm³ cq] `mh§Ä ]IÀ¶p \ÂIn AXn-e-h³ tim`n-¡p-sa-s¶mcp Zpcm-{K-lhpw XmX-\n-ep-f-hmbv asä-¯nepw kpµ-camw GZ-\n BZn a\p-jyÀ BËm-Zn¨p ssZh hnNm-c-¯n-\-¸p-d-ambv AhÀ Ah-cpsS hnNm-c-¯n-\-Sn-a-bmbv kIe \·-bp-sSbpw Dd-hn-Samw \mYsâ I¸-\-I-fn AhÀ ]m]-¯n³ hnÅ-ep-IÄ NmÀ¯n Xm]-¯n³ \Sp-¨-h-c-hn-Sp-f-hmbv Ce-I-fn-W-I-fm-¡n-b-hÀ Ncn¨p ]c-th-ihpw ]cn-{`-a-bhpw \ndªp BZw heªp lÆm Aeªp ssZhtam Icªp \mev \Zn-IÄ¡-¸p-d-ambv GZ-\n-semcp \Znbpw Df-hmbv AXntem ]m]-¯n³ taml-§Ä HgpInbnd§n GZ-\-hÀ¡-\y-ambv ]pd-¯Ån ]pd-s¸« \msSm¶pw GZ\p Xpey-a-sö t_m[yhpw Ah-cn-ep-f-hmbv BZn-bnse GZt\m hoïp-Å-hmbv ssZhw GI-\mbv BZw lÆm GI-cmbv GIm-´-X-bn-em-bv.....
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Fan än. G{_lmw _n. Un. cïmw hÀjw
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Pneumatic Christology: A Guarantee of the Rejuvenating Power of the
Holy Spirit
O Fr. Dr. Ninan K. George
ne of the Christological understandings of the early church is that “the very name of Christ is Spirit-bearing: Christ is the Anointed of the Holy Spirit. This has also been affirmed by the Orthodox theologians on the basis of the understanding of Holy Trinity. Since Christ is the incarnate Son of God, in Him everybody can be a new person by rejuvenating very life in Him. Holy Spirit is the One who kindles the light of Gospel in the hearts of the people who believes in the Triune God. Rejuvenating our surroundings with the sacramental presence of Jesus Christ is the prime and the utmost responsibility of a Christian. Christ is to live in the world through the people- image and likeness of God – who are being led by the Holy Spirit. It means, this is happening through the Holy Spirit who perfects and completes all by its fellowship with the people. St. Paul evokes in 2 Corinthians 13: 13: “The grace of the Lord Jesus Christ and the love of God and the Communion (koinonia) of the Holy Spirit be with you all.” This text is used in St. James Anaphora and is taken over by several Eucharistic liturgies. This article intends to spark light on Pneumatic Christology and the rejuvenating power of Holy Spirit. Holy Spirit as the Spirit of Incarnation The teachings of Jesus Christ are enough for anyone to say that the
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Trinitarian mystery is truly Christological. This is very clearly mentioned in St. John 14: 9 - “Anyone who has seen me has seen the Father.” In simple sense, this refers to Christ as the image of the Father. St. Paul says this in another way: “In Him (Christ) the whole fullness of divinity dwells bodily” (Colossians 2: 9). Here the mystery of Holy Trinity and the incarnation of the Son of God, St. Paul extracted. The Gospel writers keep on professing the proper action of the Holy Spirit in the incarnation of Jesus Christ: … that which is conceived in her is of the Holy Spirit, she will bear a son, and you shall call his name Jesus (Mt. 1: 20-21). …you will conceive in your womb and bear a son, and you shall call his name Jesus…..The Holy Spirit will come upon you,a nd the power of the Most High will overshadow you, therefore the child to be born will be called holy, the son of God (Lk. 1: 31,35). St. John says: “what is born of the Spirit is Spirit (3:6). There is an exceptional convergence between the outpouring of the Spirit and the birth of Christ. At the time of the Incarnation, the Holy Spirit is the Spirit of the Incarnation. It is also believed that the Holy Spirit who was outpoured in the birth of Jesus Christ is the One in whom and through whom the Word of God enters into history, the one who prepares a human body for Him.
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It is also believed that the Holy "Spirit who was outpoured in the
birth of Jesus Christ is the One in whom and through whom the Word of God enters into history, the one who prepares a human body for Him.
''
The Holy Spirit and the power are intimately linked to Jesus Christ and it is very obvious in the formation of the divine child. The entire role of the Holy Spirit in coming down in the incarnation of Christ is to manifest the divine filiation in the person of Jesus Christ. Baptism and the ministry of Jesus Christ events namely Baptism and the public ministry of Jesus disclose Christ as Spirit-bearing. At the time of baptism of Jesus in the Jordan, Holy Trinity revealed (Theophany) in the world. Hence, Orthodox theologians are of the opinion that it is a major stage in the revelation of the Holy Spirit who proceeds from the Father and rests on the Son: A revelation of the eternal movement of the Spirit of the Father who remains in the Son from all eternity. Orthodox theologians elucidate this: The Holy Spirit is the Spirit of Jesus: He penetrates Him and makes Him manifest, discloses Him to
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the world. It is indeed in the descent of the Spirit that the Father remains in the Son and the Son in the Father, that the Father loves the Son and the Son loves the Father that Jesus knows and welcomes the voice of the Father. 1 Synoptic writers describe the entire public ministry of Jesus as being marked by the Holy Spirit who rests in Him, who penetrates Him. St. Mathew says, “He was led by the Spirit into the wilderness” (4: 1). St. Mark is even more precise: “The Spirit ….drove him out into the wilderness” (1: 12). St. Luke presents this in an elaborated way: “Christ was consecrated by anointing of the Spirit who remains in Him and sends Him, He announces the Good News to the poor” 2 Orthodox theologians’ summary on this regard is as follows: …It is in the Spirit that Jesus Christ performs miracles, heals the sick, raises the dead, drives out demons. It is in the light of the Spirit that He announces the Gospel; He speaks and teaches in the power of the Spirit. ….The ministry of Jesus is therefore structured by the life of Jesus in the Holy Spirit.3 In the public ministry of Jesus Christ, He being permeated by the Spirit and led by the Spirit (for example, into the desert, Mt. 4: 1; Mk. 1: 12; Lk. 4: 1), sent by Him (to preach, Lk. 4: 18), exalted by Him (in prayer, Lk. 10: 21), raised (Romans 8: 11) and elevated by Him to divine glory. The above mentioned points disclose that from the Incarnation to the Ascension, the entire earthly life of Jesus is filled with the Holy Spirit, filled by His gifts and His signs. It is indeed in the Spirit that Jesus consecrates Himself to the Father (Jn. 17: 19), offers Himself as a spotless victim (Heb. 9: 14) and according to the story of the Passion in Luke and John, breath-
1 Bobrinskoy, Boris. The Mystery of the Trinity .p. 88.. 2 See Luke 4: 18. 3 Bobrinskoy, Boris. The Mystery of the Trinity .p. 89..
ImenIw hns¯dnbp¶ ]cp¡³ ssIIfpw hn@p Iodnb tNdp]änb ImÂ]mZ§fpambn AhÀ hoSpw kz¯pw ad¶v tImhnUv Ime¯v acw tIm¨p¶ XWp¸nepw Fcnbp¶ shbnenepw sXcphnembn«v ap¶qtdmfw Znhk§Ä ]n¶n«p. hnbÀ¸v No´n ITn\m[zm\w sNbvXv I\Iw hnfbn¡p¶hÀ¡v Icpt¯Im³ IcpXteIm³ km[ns¨¦n AXv kÀÆià\v ISw sImSp¡p¶Xv t]mse (kZy. 19:17). \½psS \niÐX ImcWw Ahcnt¸mgpw sXcphnemWv-!
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ing His last, “commits his Spirit into the hands of the Father” (Lk. 23: 46; Jn. 19: 30)….The Father raises His Son from the dead by this same Spirit.4 The event of Pentecost also discloses the role of Jesus Christ, the second person in the Holy Trinity, in sending the Holy Spirit to the church to rejuvenate the people of God with the presence of Holy Trinity. The Pentecost happened because of Christ who beseeches the Father to send the Holy Spirit. Christ returns to the Father so that the Spirit may descend (Jn. 16: 7). The church believes that it is the Lord Himself who sends the Holy Spirit on behalf of the Father. Christ is not only anointed of the Holy Spirit, He also becomes the Giver of the Spirit.
not hunger, and he who believes in me shall never thirst (John 6: 35). Jesus is the messianic savior offering eternal life to all who joins the Church –His body and participates in the sacraments.
Conclusion
Bibliography
The church has been guaranteeing the incessant rejuvenating presence of God in its mission by being filled with the Holy Spirit. This is what perpetuated in the life of the church. The sacraments, the signs and symbols of the rejuvenating presence of the Triune God, are guarantee of the rejuvenating power of the Holy Spirit for which a devotee needs to get affiliated to Spirit bearing Christ. Union with Christ in every sphere of life is mandatory for every Christian to rejuvenate life. The church as a worshipping community; a community worship in spirit and in truth (Jn. 4: 23 – 24), a spiritual worship (Rm. 12: 1) witnesses the power of the Holy Spirit in rejuvenating life in Christ. Such worship intends to make all its adherent pneuatophores, bearers of the Holy Spirit. This is why Orthodoxy says liturgical exercises transform the people of God by Holy Spirit to the point of attaining the full stature of Christ (Eph. 4: 13). A true Christian is destined to get filled with the gift of the Holy Spirit because that is the mystery of the life in Christ. Jesus claims in the gospel of John, “I am the bread of life; he who comes to me shall
1. Alfeyev, Metropolitan Hilarion. The Mystery of Faith. Yonkers, New York: St. Vladimir’s Seminary Press, 2011.
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2. Bobrinskoy, Boris. The Mystery of the Trinity. Crestwood: St. Vladimir’s Seminary Press, 1999. 3. Bruce, Demarest. The Cross and Salvation: The Doctrine of Salvation. Wheaton: Crossway Books, 1997. 4. Vladimir, Lossky. Orthodox Theology: An Introduction. Crestwood: St. Vladimir’s Seminary Press, 1978.
Ibid.P. 89.
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Nn{X-\n-cq]Ww
henb Nn-d-I-cn-¡-s¸-« kz-]v-\§Ä
Uo. sP-dn³ tPm¬k¬ _n. Un. \memw hÀjw
"I¶pImenIfpw tImgnIfpw s]mSp¶s\ Ns¯mSp§n. ap«IÄ hncnªv tImgn¡pªp§Ä ]nd¡mXmbn. hk´s¯ at\mlcam¡p¶ ]q¡Ä hncnªnÃ. ]£nIfpsS ]m«v tI«tXbnÃ. ]q¡fnÃm¯Xn\m tX³ \pIcm³ hïpIfpw ie`§fpw ]ds¶¯nbnÃ. a\pjyscms¡bpw hnNn{Xamb tcmK§Ä _m[n¨v acn¨psImïncp¶p. acW¯n³sd i]n¡s¸« \ng h¶paqSp¶Xp Iïv Ghcpw ]I¨p \n¶p. acn¨hcpw acWw Im¯ncn¡p¶hcpw \ndª i]n¡s¸« Hcp \cIw....'
td¨Â ImÀksâ 'sskeâv kv{]nwKv' se Cu hcnIÄ
i-cn¡pw A-\zÀ-°-am-Ip¶ Hcp ]s£ bmYmÀYys¯ \½Ä Ct¸mgpw At\zjn¡m³ {ian¡m¯ Asæn \½sf _m[n¡m¯ ImkÀtKmUv F³tUmkÄ^m³ Zpc´_m[nX {]
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BImi¯p hnjws]bvXp "henbNndIpambn IS¶pt]mIp¶ slentIm]vSÀ Cs¶mcp IYbmIpt¼mÄ hnjw Xoïnb {Kma§fnse a®nsâbpw a\pjycptSbpw PohnXw IYbà bmYmÀYyamIp¶p. B bmYmÀYys¯ Xpd¶pIm«pIbmWv 'henb NndIpÅ ]£nIÄ
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tZis¯ {]-ta-b-am-¡nb NeNn{XamWv henb NndIpÅ ]£nIÄ. F³tUmkÄ^m³ Gcnb kv-t{]bn§nsâ ^eambn Hcp henb {]tZiw apgph³ AÚmX tcmK§fm ZpcnXa\p`hn¡p¶Xnsâ bmYmÀ °yw temI¯n\p Xpd¶p Im«nbXv a[pcmPv F¶ t^mt«m{Km^dmWv. henb Xebpw sNdnb DSepambn ]nd¶ ssk\_bpsS Hä Nn{Xw sImïv \cIXpeyamb PohnXw t] dp¶ kaqls¯ Bhnjv-Icn¨ a[pcmPnsâ PohnXamWp 'henb NndIpÅ ]£nIÄ' F¶ Nn{X¯n\m[mcw. ImkÀtKmUv Zpc´`qanbpsS ImWm¡mgvNIfnte¡v, Asæn temIadn bm¯ kXy§fnte¡pÅ kn\nam k©mcamWp tUmÎÀ _nPp kwhn[m\w sNbvX 'henb NndIpÅ ]£nIÄ'. A[nIamcpw ss[cyw Im«m¯ `cWIqS tImÀ¸tdäv hyhØnXnIsf shÃphnfn¡pIbpw sN¿p¶p Nn{Xw."sskd', "cma³', "ho«nte¡pÅhgn' XpS§nb Nn{X§fneqsS am\p jnIXbpw, kmaq lnI t_m[hpw, Xo{hhmZhpsaÃmw kn\nabpsS cm{ãob hnjbam¡nb _nPp, ]n¶oSnd§nb BImi¯nsâ \ndw, t] cdnbm¯h³ XpS§nbhbn iàamb ] mcnØnXnIt_m[w AhXcn¸n¡m³ {ian¨p. 'henb NndIpÅ ]£nIfn'eqsS `cWIqSw \ S¯nb am¸Àln¡m¯ Hcp IpäIrXy¯nsâ CcIfmbn acn¨hcpw Pohn¨ncn¡p¶hcpamb Hcp P\Xsb A-t±lw Xsâ kn\nabneqsS Bhnjv-Icn¨ncn¡p¶p, AhÀ¡pthïn kwkmcn¨ncn¡p¶p. ImkÀtKmUv Ip¶pIfn Ahkm\
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ambn hnjag s]bvXXp cïmbnc¯nemWv. hyànIfpw k¶²kwLS\Ifpw tNÀ¶p kÀ¡mcnsâ AÔamb Hcp sajn\dn¡pt\ sc Gäpap«n t\Snb a\pjyXz¯nsâ hnPbw. henbNndIpambn BImi¯p hnjws]bvXp IS¶pt]mIp¶ slentIm]vSÀ Cs¶mcp IYbmIpt¼mÄ hnjw Xoïnb {Kma§fnse a®nsâbpw a\pjycptSbpw PohnXw IYbà bmYmÀYyamIp¶p. B bmYmÀYys¯ Xpd¶pIm«pIbmWv 'henb NndIpÅ ] £ n I Ä ' .
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`bs¸Sp¯p¶p. F¶m B Ipcp¶pIfpsS PohnXmhØ temIw AdnbïXv A\n hmcyambXn\m Nn{X§sfSp¡pIbpw \n Êlmb\mbn \n¡pIbpw sN¿p¶nS¯v IYm]m {X¯nsâ am\pjnI t_m[w DWcp¶p. AbmÄ F³tUmkÄ^m³ CcItfmSv ASp¡p¶ cwK§Ä t{]£Is\ Nn{Xt¯mSp IqSpX ASp¸n¡p¶p. 2005epw t^mt«m{Km^dmbn AbmÄ ImkÀ tKmsU¯p¶pïv. F¶m Xsâ BZybm{Xbn ]IÀ¯nb Nn{X§fnse a\p jycmcpw Pohn¨ncn¸nà sb¶ hmkvXhw Abmsf th«bmSp¶p. Hcp t^mt«m {Km^dn\pw A¸pdw a\p jykv-t\lnbmb AbmÄ CcIÄ¡p thïn t]mcmSm \ pw {ian¡p¶pïv. IoS\min\n IfpsS
bpssWäUv t \ j ³ I ¬ s h ³ j \ n F³tUm kÄ^m³ \ntcm[n¡m³ AXp \ nÀan¡p¶ I¼\n bpambn tNÀ¶v C´ysb {] Xn\n[o Icn¡p¶hÀ hnk½Xn¡pt¼mÄ AbmsfSp¯ Nn{X§fmWv aäpÅ cmPy§tfmSv F³tUmkÄ^m³ Zpc´ ¯nsâ km£n ] dbp¶Xv. F³tUmkÄ^m³ hncp² kac¯nsâ `mKambn tIcfw Iï ]e kw`h§fpw Nn{X¯n ]cmaÀ in¡p¶p. I¬sh³j\n F³tUmkÄ^m³ \n ÀamW I¼\n ta[mhnbpsS ssIX«n C´y
Fs¶gpXnb t_mÀUv hogpIbpw AXp XeIogmbn FSp¯pshbv¡pIbpw sN¿p¶Xp Im«p¶XneqsS tImÀ¸tdäpIfpsS D]IcW §fmbn amdp¶ `cWIqSs¯ cm{ãobambn {] XoIhXvIcn¡p¶p. ]n¶oSp kp{]ow tImSXnbn F³tUmkÄ^m³ \ntcm[\¯n\mbn \S¯p¶ hmZ{]XnhmZ¯n\n Sbn F³tUmkÄ^m³ \ntcm[n¡mXncp¶m F´p \ãw kw`hn¡pw F¶p tNmZn¡p¶pïv. I¼\n¡pw kÀ¡mcn\pw thïn hmZn¡p¶hÀ tImSnIfpsS \ã¡W¡p ]dbpt¼mÄ, "hnebpÅ Iptd ]mh§fpsS Poh\p \ãw kw`hn¡pw' F¶ CcIÄ¡pthïnbpÅ adp]Sn, `cWIqS tImÀ¸tdäv _豈 km[mcW a\pjy\n \n¶p t_m[]qÀhw ASÀ¯nsbSp¡p¶ AhImi§sf¡pdn¨p Nn´n¸n¡m³ t{]cn¸n¡p¶p. \½psS cmPy¯n\m hiyw km[mcW P\Xbà adn¨p Ip¯I I¼\nIfpsSbpw iXtImSoizc³amcpsSbpw Xmev]cyamsW¶v Nn{X¯n ]dbp¶XneqsS, Kuchtadnb cm{ãobNn´bmWv kwhn[mbI \pw Xnc¡YmIr¯pamb tUm. _nPp apt¶m«p shbv¡p¶Xv. 2012 hoïpw ImkÀtKmUv Xncns¨¯p¶ t^mt«m{Km^À AhnsSImWp¶Xv HcpP\ XbpsS, Ahsc DÄsImÅp¶ {]IrXnbpsS amäamWv. AhnsS AbmÄ Xsâ Iymad CXphsc ]IÀ¯nbn«nÃm¯ Zpc´`qanbpsS ]p\ÀPoh\w ]IÀ¯p¶pïv. hÀj§Ä \oï CSthfbv¡p tijw ImkÀtKmUv F³tUmkÄ^m³ Zpc´`qanbnse {]IrXn asämcp hk´s¯ hcth¡ms\mcp§p¶p. F¶m F³tUm kÄ^m³ hncp² kanXn \S¯p¶ A½amcpsS \ncmlmc kac]´en\p ap¶neqsS Xncnªpt\m ¡msX IS¶pt]mb apJya{´nbpsS \ne]mSv, CcIÄ¡pthïnbpÅ Xsâ kacw Ahkm\n Nn«nÃmsb¶p AbmÄ Xncn¨dnbp¶p. Nn{Xahkm\n ¡p¶Xp t^mt«m{Km^dpsS B Xncn¨dnhnemWv. t{]£I hnImcs¯ AXnPohn¡p¶ ]e cwK§fpw Nn{X¯nepïv. CcIfpsS Nn{Xw ] IÀ¯pt¼mÄ t^mt«m{Km^dpsS IymadbpsS se³knte¡v hcp¶ Ahyàamb Nn{X§Ä, {] tXyIn¨p kn\na Ahkm\n¡p¶ cwKw AbmÄ
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Iymadbn ImWp¶Xv F³tUmkÄ^m³ _m[n¨p acn¨ \nch[n Ipcp¶pIfpsS arXicoc §Ä \nc¯n h¨ncn¡p¶ Imgv¨bmWv. AXp hsc ]Ým¯e¯n apg§nb kwKoX¯n\v At¶cw A{]Xo£nXamb asämcp `mhapïmIp¶p. kt´mjv N{µsâ kwKoX anIhp {]ISamIp¶Xv Cu \nanjamWv. Nn{Xw Im-Wp¶ t{]£Is\ Cu cwKhpw kwKoXhpw hÃmsX kzm[o\n¡psa¶Xv XoÀ¨.aq¶p EXp¡fn ImkÀtKmUv F¯p¶ t^mt«m{Km^dpsS PohnXw ]IÀ¯nb Fw.sP cm[mIrjvWsâ Iymad I¿Sn t\Sp¶p.
Ignbm¯ hn[w icocw Npcp§n Npcp§n Hcp Ipªns\ t]msebpÅ InS¸v. ioem_ XnbpsS {]mbamb 'A½ am{Xw ho«nÂ. ioem_ XnbpsS Zb\obamb Cu Nn{Xw a[pcmPnsâ t^mt«mbneqsS ]pdw temIs¯¯n. F³tUm kÄ^m³ hnjb¯n Gähpw IqSpX BfpIÄ Iï Nn{X§fn H¶v. "\S³ Ip©mt¡m t_m_³ ioem_Xnsbbpw A½sbbpw Iïv s]m«n¡cªp. Nmt¡m¨sâ Ic¨n ImcWw jq«nMv CSbv¡nsS \n À¯n sht¡ïn h¶p. kn\nabnse ioem_
kn\naIfpsS "Acm{ãob Ips¯mgp¡n AcnIp tNcmsX AI¡m¼n Kuchtadnb kmaqlnI cm{ãob hnjb§Ä kwkmcn¡m³ ss[cyw Im«p¶nS¯v Cu Nn{Xw \-s½ Nn-´n-¸n-¡p¶p.
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Acm{ãob kn\naIfpsS Ips¯mgp¡n AcnIp tNcmsX AI¡m¼n Kuchtadnb kmaqlnI cm{ãob hnjb§Ä kwkmcn¡m³ ss[cyw Im«p¶nS¯v Cu Nn{Xw \-s½ Nn -´n-¸n-¡p¶p. kn-\n-a F-¶ I-e-bn-eq-sS \-½psS Npäpw \-S-¡p-¶ bmYmÀ°§sf Xpd¶p Im«p¶ Cu Nn{X¯n Npcp¡w A`nt\Xm¡Ä am{Xta A`n\bn¨n«pÅq ... _m¡n FÃmhcpw Iymadbv¡p ap³]n ad CÃmsX X§fpsS ZpchØ Xpd¶p Im«pIbmbncncp¶p . ioem_ Xn Bbncp¶p ImkÀtKms« F³tUmkÄ^m³ hnjb¯nâvsd CcIfpsS Xo{hamb Nn{X§fn H¶v. sNdp¸¯n kv-Iqfn t]mIpt¼mÄ BImi¯p IqSn ]d¶p t]mIp¶ henb NndIpÅ ]£nsb t\m¡nbXmWv ioem_Xn. henb NndIpÅ B ]£n IipamhpIÄ¡v ta Xfn¨ F³tUmkÄ^m³ ioem_XnbpsS taepw hoWp ]e XhW. ]n¶oSv ioem_ Xn InS¸nembn.I«nen \n¶pw FWo¡m³
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Xnbpsam¯pÅ cwK¯n Nmt¡m¨³ Icbp¶Xv kv{In]vänenÃmsX kzm`mhnIambn Dïmb Ic¨n BWv Rm³ AhnsS I«v ] dªnà B cwKw FUnäv sNbvXp amänbXpanÃ. jq«nMv kab¯v Nmt¡m¨³ Hcp hn[¯n Bizkn¸n¨p hcpt¼mtgbv¡pw aäv kmt¦XnI {]hÀ¯IÀ Hmtcmcp¯cmbn Icªp XpS§nbncp¶p. kn\nabv¡¸pdw \S·mcpw kmt¦XnI {] hÀ¯Icpw a\pjyÀ IqSnbmWtÃm. ]n¶oSv R§Ä DSent\¡mfpw henb XebpÅ Npäp ]mSpw \S¡p¶ H¶ns\¸änbpw Adnbm¯ A`nemjpw , henb XebpÅ kµÀiItcmSv sIm©n sIm©n kwkmcn¡p¶ _mZvjm , \n e¯p IqSn Cgªp \S¡p¶ kuaybpw Acp¬ Ipamdpw XpS§n Ht«sd Zb\ob Zriy§Ä Iymadbn ]IÀ¯n..." tUm . _n Pphnsâ Cu t^kv_pIv Ipdn¸n \n¶pw Nn{XoIcW thfbn AhÀ t\cn«v Iï Imcy§fneqsS
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Xs¶ AhcpsS Zb\ob AhØ \ap¡v a\ knem¡mhp¶tX DÅp . hÀj§fmbn \mw tI«v Xg¼n¨ ad¶p Ifª kw`hs¯ ZriyhXv I cn¨ Cu kn\n a Hcp ]s£ akmetNcphIÄ CÃmsX, t_mI-vkv Hm ^ o k v C f ¡ n a d n b m s X t ] m b X n \ m  \mw AhKWn¨p t]mbncn¡mw . ]s£ Nn{Xw \t½mSp tNmZn¡p¶ Nne tNmZy§Ä Dïv. Hcp `cW IqSw F§s\bmWv kz´w P\ Xsb hnj¯n ap¡ns¡m¶Xv F¶v. F§s\ bmWv AhcpsS \ymbamb AhImi§tfmSpw \ã ]cnlmct¯mSpw ]XnämïpIfmbn«pw ]pdw Xncnªp \nÀ¯nbncn¡p¶Xv F¶v. Ct¸mgpw ]mXn acn¨ Ipªp§fpambn \o Xn tXSn ImkÀtKm«v \n¶pw Xncph\´]pcw hsc AhÀs¡´psImïv htcïn hcp¶p F¶Xv. `cWIqS¯nsâ sk{It«dnbäpIÄ¡v ap³]n X§fpsS Ipªp§sf {]ZÀi\ hkvXp¡fm¡n s]mcn shbnen C§s\ hoïpw hoïpw kacw sNt¿ïn hcp¶Xv F´v sImïmWv F¶Xv. krãn¡s¸« a\pjy\v, krãnkaql¯nsâ ]ptcmlnXs\¶ Øm\w ssZhw \ÂIn -bncn¡p¶Xv. ssZh¯nsâ kzÀ¤obXbn a\pjy³ Ah\mhp¶Xv ]¦mfnbmhp¶Xn\pw AXn\pÅ D¯chmZn¯w hln¡m\p-am-sW¶v A-`n. ]u-tem-kv amÀ {Ko-tKm-dn-tbm-kv Xn-cp -ta-\n ]Tn-¸n-¡p¶p.]cnØnXn A]IS§sf¸än t_m[yapff Hcp temI¯nÂ, Bcm[\ \ S¯pIbpw a²yØ\mbn \ne\n¡pIbpw sN¿p¶ a\pjysâ ]ptcmlnX Xpeyamb ]¦v hfsc {][m\s¸«Xm-Wv. ]-cn-Øn-Xn ssZ-h-im-kv -{Xw Hcp Hcp ]T\ hnjbw F¶Xnep]cnbmbn IuZmioI PohnX¯nepw ImenI{]kàamb C¯cw {]IrXn NqjW§Ä¡psaXncmb \ne]mSpIÄ ssIsImÅphm\pw AXn\p thïn {]bXv\n¡phm\pw \ap¡v IgnbWw. ChnsS Hcp Ne¨n{XImc³ F¶ \nebn tUm. _nPp Cu hnjbs¯ {InbmßIambn D]tbmKn¨ t]mse \msf \½psS CSs] SepIfn kmaqlnI {]Xn_²XbpÅ C¯cw hnjb§fpw DïmIs« . \½psS t_m[]qÀhamb \niÐXbn PohnXw \ in¨ Hcp kaqls¯, AhcpsS PohnXs¯ AdnbpIsb¶ kmaqlnI t_m[y¯nÂ
Ct¸mgpw ]mXn acn¨ " Ipªp§fpambn \oXn tXSn ImkÀtKm«v \n¶pw Xncph\´]pcw hsc AhÀs¡´psImïv htcïn hcp¶p F¶Xv. `cWIqS¯nsâ sk{It«dnbäpIÄ¡v ap³]n X§fpsS Ipªp§sf {]ZÀi\ hkvXp¡fm¡n s]mcn shbnen C§s\ hoïpw hoïpw kacw sNt¿ïn hcp¶Xv F´v sImïmWv ???
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XoÀ¨bmbpw Iïncnt¡ï Nn{XamWv 'henb NndIpÅ ]£nIÄ'... Cu Nn{Xw \n§sf th«bmSpsa¶Xv Dd¸v.. "bp²¯n acn¨hcptSXÃ, acn¡m¯hcpsS DugamWv C\n... Asæn acn¨p Pohn¡p¶hcpsS.. apdnhpW§m¯ {]IrXnbpsSbpw...' Award/Recognitions
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National Film Award for Best Film on Environment Conservation/Preservation, Asia Pacific Screen Awards, Australia, November 2015 Asia Pacific Screen Awards, Australia, November 2015 United Nations Environment Programme, , Geneva, November 2015 World Humanitarian Award ,World Humanitarian event, Jakarta, September 2015 Indian Panorama / UNESCO, Fellini Award International Film Festival of Kerala, India, November 2015 International Film Festival of South Asia, Toronto, Canada, May 2016 Queensland Indian International Film Festival, Brisbane, Australia 2016Hanoi International Film Festival, Vietnam 2016 People and Environmental film festival, Baikal International Film Festival, Irkutsk, Russia, October 2018 (I-S¸ - mSv: sj^oZv sjco-^,v (azhimukham.com))
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kXymt\zjWw
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{Xbv¡ptÃm a\pjycpsS PohnXs¯ ¡pdn¨v ]dbphm\pw FgpXphm\pw. a\pjyP\¯nsâ Bcw`w apX F{Xsb{X kw`h§Ä¡v \½Ä km£yw hln¨p. C¶v Cu Ccp]¯nsbm¶mw \qddm ïn \n¡pt¼mgpw Nne kz`mh§Ä¡pw ImgvN]mSpIÄ¡pw H«pw amäw kw`hn¨n«nÃ. FÃm aX{KÙ§fpw AXnsâ aqey§fpw Du¶Â \ÂIp¶ [mÀ½nIamb ImgvN¸mSpIÄ Dïv. AXnte¡v a\pjys\ \bn¡phm\mWv Hmtcm AhXmc§fpw ]ndhn FSp¯n«pffXv. Cu AhXmc ]pcpjcpw AhcpsS ]Tn¸n¡epIfpw {]m[m\yw sImSp¯Xv a\pjysâ amä¯n\mbncp¶p. F¶n«pw C{Xsbsd PohnX amXrIIÄ Dï mbncp¶n«pw Ahsbm¶pw A¸wt]mepw \½psS PohnXs¯ kzm[o\n ¡m¯Xv F´psIm ïmWv? {InkvXphpw, \_nbpw, Kpcphpw, hnthIm\µ\psaÃmw \mw Xpd¡m³ ad¶ PohnXaqey§fpsS hmXnepIÄ Xpd¶v X¶hcmbncp¶p. F¶m \mw FÃmhcpw AXn\v FXnsc \S¶p \o§pIbmWv sNbvXXv. kXy¯nsâ ]mXbn Pohn¡m³ sh¼p¶ a\pjy scms¡ C¶v CÃmXmbnsImï ncn¡p¶p. C\nbnt¸m AXn\p apXncp¶hsct¸mepw AXn\v t{]cn¸n¡msX I]SX \ndª kaqlw Ahbv¡v A´yw Ipdn¡p¶p. temI¯nsâ GXp tImWnepw kw`hn¡p¶ Imcy§Ä¡pw AkXy¯nsâ ap³Xq¡apï v. AhnsS AXn\mbn sa\s¡Sp¶ a\pjycpï v. F´n\pthïn, tIhew km¼¯nIamb \ne\n¸nt\m? AtXm kmaqlnI \nehmcw DbÀ¯phm³ th ïntbm ? cmjv{Sobw, aXw, tPmen Øe§Ä, cmPy§Ä ChbnseÃmw AXv hym]cn¨p sImtï bncn¡p¶p. C¶v temI¯n ImWp¶ H«pan¡ ap³t{iWnbn DffhcpsS PohnX¯n\pw AkXy¯nsâ IY ]dbm\pï .v kXyw sImï v Pohn¡m³ Xp\nª a\pjycpsS apXpIn Nhn«n \n¡p¶hcpsS IY. AXv A§s\bÃmbncps¶¦n BbncIW¡n\v IÀjIcpsS kac¯n Cu \qämï v km£yw hln¡nÃmbncp¶p. kXymt\zjIcmbn amdpI, AXn Pohn¡m³ {ian¡pt¼mÄ Cu PohnXw t{ijvTamIpw. FÃm PohnX \n anj§fnepw kmaqlnI Npäp ]mSpIfnepw GÀs¸Sp¶ FÃm taJeIfnepw kXy¯n\mbncn¡Ww ap³Xq¡w. AhnsS \ap¡v ssZhoI km¶n²yw Adnbm³ km[n¡pw. ImcWw \mw At\z jn¡p¶ HcnS¯pw ssZhs¯ ImWm\mInÃ. kXymt\zjnbpsS lrZb¯neÃmsX...
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a[y-h-b-kv-¡-cp-sS ac-Ww \Â-Ip-¶
HmÀ-½s - ¸-Sp-¯e - p-IÄ Ipd-¨p am-k-§Ä-¡p ap-¼v tIm-gn-t¡m-Sn-\v bm-{X sN-¿p-I-bm-bncp-¶ te-J-I³ Xn-cp-h-\-´-]p-c-¯p-\n-¶v B s{S-bn-\n I-bdn-b sF. kn. _m-e-Ir-jv-W³ F-¶ Fw.FÂ.F (_-t¯-cn)sb ]-cn-N-b-s¸«p. A-`n-`m-j-I\pw ]mÀ-«n-bp-sS PnÃm -{]-kn-Uâp-am-b 53 h-b-Êp-Im-c\pw A-t±-l¯n-s\m-¸w D-ïm-bn-cp¶p. Rm³ hm-bn-¨p- a-S-¡n-h-¨ kz-c-t`Z§Ä (`m-Ky-e-£v-an), B-tcm-Ky-amkn-I F¶nh B bm-{X-bnepw Xp-SÀ¶v H-¶p -c-ïp- am-k-¡m-ehpw R-§-fp-sS kw-`m-j-W-§-fn k-Po-ham-bn \n¶p. ]mÀ-«n-bp-sS PnÃm- {]-kn-Uâm-b A-t±-lw ]-cn-tZ-h-\-am-bn ]-dª-Xv kam-\ DuÀ-Ö (ZpÀ) hn\n-tbm-K-¯n-ep-Å BÄ F-¶ \n-ebn Cu ssh-Zo-I³ NÀ-¨-bv-¡v k-aÀ-¸n-¡p¶p. ^m. tUm. tP¡_v amXyp Imcn¨mÂ
1. A`n-`m-j-Icpw ]mÀ-«n- {]-hÀ-¯-I-cpw (k-Po-h-ambn) NÀ-¨-I-fnepw t^m¬-hn-fn-I-fnepw hym-]r-X-cm-hp¶-Xv cm-hn-se-I-fnepw ssh-Ip-t¶-c§-fn-ep-amWv. AXp-sIm-ïp-X-s¶ sXm-Sn-bn-se A-[zm-\-§fntem hymbm-a-§fntem GÀ-s¸- Sp-hm³ B-Ip-¶nÃ. B-gv-N-bn H-cp- Zn-hkw -t] m epw ]¦p-tN-cm\m- hm-¯ BXpc-Ir-Xy§Ä R-§-fpsS io-e-§Ä-¡p ]p-d-¯m-Ip¶-Xv Xn- c n- ¨ - d n- b p¶Xv bm-{X-I-fn-se C¯-cw \n-anj-§-fn am-{X-am-Wv. ssh-Zo-IØm-\n-I-fp-sS Im-cy-sa-Sp-¯m Imcyw C-Xnepw X-ssY-h. Iq-Zmim ]-¦m-fn-¯-§-fm cm-hn-se-Ifnepw bm-{Xm-£o-W-¯m sshIp-t¶-c-§-fnepw A-´-co-£-Xm-] w D-bÀ-¶p-\nÂ-¡p-¶Xp-sImïpw k-aq-l-¯n-sâ NÀ-¨-bn h-tc-ï F-¶p I-cp-Xnbpw A-]-cmÓ-§-fnepw hymbm-a {]-hÀ-¯-\§-fnÂ-\n-¶v C-¡q-«À AI-¶p \ nÂ-¡p-¶-Xm-bn a-\-Ên-em-¡mw. 2.
aoänw-Kp-I-fp-sSbpw
s]m-Xp-N-
S-§p-I-fp-sSbpw _m-lp-ey-am-Wv A-t±-lw ]-In-«-dn-bn-¨ a-säm-cp Imcyw. FÃm-Zn-h-k-§-fnepw `-h-\-¯n\p ]p-d-¯ph-¨v \-S-¡p-¶ H-¶n-e[n-Iw kt½f\§fnepw (sN-dpXpw h-ep-Xpw) B-tem-N-\m-ao-änw-Kp-I-fnepw
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]- s ¦- S p- t ¡- ï nh- c m- d pïv . AXp- sImïpX-s¶ ho-«-Sp-¡-f-bn-ep-ïm-¡p-¶ `-£-W-§Ä B-l-cn-¡p-¶-Xnepw A-[n-Iw ]p-d-¯p-\n-¶v I-gnt¡-ïn-h-cp¶p. `-£-W-¯n-sâ Af-hv Iq-Sp-Xepw em-fnXyw Ip-d-hpw (Rich food). h-cp-am-\-¯n-sâ ap-Jy C-\w `-£-W-¯n-\p hn\n-tbm-Kn-t¡-ïn h-¶ ap³-X-e-ap-d-bv-¡p-ïm-bn-cp-¶ \o-¡n-_m¡n (Demist) Xp-temw Ip-d-hm-bn-cp-¶p F-¦n h-cp-am\w Iq-Sp-Ibpw A-XnÂ-\n-¶v `-£-Wm-h-iy-¯n-\p \o-¡n-h-bv-t¡-ï [-\-¯n-sâ i-X-am-\w Ip-d-hmIp-Ibpw sNbvX - C-¡me-¯v hy-àn-If - p-sS \n-t£-]w Iq-Sn-bn-cn-¡p-¶Xp-t]mse-. i-co-c-¯n-te-¡v kzoI-cn-¡p-¶ DuÀ-Ö-t¯-¡mÄ hn\n-tbm-Kn-¡-s¸Sp¶-Xv Ip-dhm-b Ah-Ø (s]m-®-¯Sn) kw-PmX-am-Ip¶p. sshZo-I Øm-\n-Ifpw kq-£n-t¡-ï H-cp ta-J-e-bm-WnXv. 3. B bm-{X-bn R-§Ä NÀ-¨- sNbv-X a-säm-cp {K-Ù-Imc³ Hmtjm c-P-\o-jv B-bn-cp-¶p. hn-hmZ-§-fp-sS tXm-g-\m-bn am-dpw-ap¼v A-t±-lw XpS-sc F-gpXn-b H-cp B-i-bw DuÀ-Ö hn\n-tbm-Khpw hyàn kz-Xz I-sï-¯epw F-¶-Xm-bn-cp¶p. DuÀ-Ö hn\n-tbm-K-¯n-em-bmepw hy-àn kz-bw \nÀ-ÆNn¡p-I F-¶v A-t±-lw Ip-dn¨-Xv R§Ä HmÀ¯p. km-aq-ln-Iam-b C-S-s]-S-epIÄ, cm-{ão-b -{]-hÀ-¯\§Ä, D-]-hn-bp-sS {]-hÀ-¯-\-§Ä F¶nhbnsems¡ s]mXp{]hÀ¯IÀ X-§-sf-X-s¶bpw k-aq-l-¯n-sâ \-·-sbbpw aq-ey-h¯m-b Po-hn-X¯n-sâ D-¶-X AÀ-°-X-e-§-sfbpw I-sï-¯p-Ibm-sW¶ t_m[yw R-§Ä ]-¦n«p. ]-s£ B bph s]m-Xp-{]-hÀ-¯-I³ ]dªp; F-sâ ]n-Xm-hv a-®n s]m-¶p hn-f-bn-¡p-¶ A-[zm-\-¯n GÀs¸-Sm-¯ H-cp ]IÂ-t]mepw D-ïm-bn-«nÃ. F-¦n F-\n-¡v A-Xv XoÀ¯pw A-\y-am-bn-cn-¡p¶p. Rm-\X-s§-s\ Xn-cn-¨p ]n-Sn¡pw F-¶-dn-hnÃ. ''F-\n-¡pw \n-Ý-b-anÃ''
sS ]-Ým-¯-e - ¯ n A- X n- s â \n- e - h m- c w G- s d Xm- t g- ¡ p t]m-Ip-¶-Xmbpw ]T-\-§Ä ]-d-bp¶p. F-´m-bmepw bu-Æ-\-¡m-cnepw a-[y-h-b-kv-¡mcnepw B-ß-l-Xym-{]h-W-X G-sd hÀ-²n-¨n-«pïv. Po-hÂ-{]-iv\-§-tfm-Sv ]mI-X-tbm-sS {]-Xn-I-cn-¡phm-\m-Ip-¶-h-cp-sS F-®w Ip-d-ªp-h-cp-¶p F-¶p kmcw. kaq-l-¯n-se B-ß-l-Xym-{]h-W-X kw_-Ôn-¨v ]-e-X-c-¯n-ep-Å I-W-¡p-IÄ ]T-\-]-cyth-j-W-§-fp-sS Xp-SÀ-¨-bm-bn ]p-d-¯p-h-cm-dp-ïv. F-¦nepw G-sX-¦nepw sXm-gn-en FÀ-s¸-«v Poh-t\m-]m-[n I-sï-¯p-¶-h-cn B-ß-l-Xym-{]h-W-X Ip-d-ªn-cn-¡p-¶-h-cptïm? hn-i-Z-ambpw Ir-Xy-ambpw C-´y³ ]-cn-tXm-h-Ø-bn-ep-Å ]T-\§Ä A-[n-Iw e-`y-am-Ip-¶nà F-¦nepw CÃm-XnÃ. im-´am-b k-ap{Zw \à I-¸n-¯m-s\ kr-ãn-¡p¶nà F-¶o sNmÃn-\v hy-à-X-bp-Å H-cp a-dp-h-iapïv. A-im-´am-b I-S H-cp \m-hnI-s\ i-à-\m¡p-IX-s¶ sN-¿pw. Cu {]-am-Ww Po-hn-X-¯n-sâ hy-Xy-Ø Xp-d-I-fn-teÀ-s¸-Sp-¶h-sc _-Ôn-¸n-¨v Nn-´n-¨m e`yam-b ]T\-§-tfm-Sv H-¯p t]m-Ipw. A-Xm-bXv, ImÀ-jn-I hr-¯n-I-fn GÀ-s¸-«v Po-hn¡p-¶-hÀ-¡v a-t\m_-ew Iq-Spw. A-hÀ AI-s¯ a-\p-jy-s\ kw-_-Ôn-¨v iàn-tbm-sS _-e-s¸-«pIm-W-hm-\p-f-f km[y-X G-sd-bmWv. {]-h-N-\m-XoXam-b {]-Ir-Xn {]-Xn-`m-k§-sf B-{i-bn-¨p am{Xw Ir-jn sN-¿p-¶-h-cn \-ã-§fpw ]-cm-P-b-§fpw D-ïm-Ip-¶ B-Lm-Xw Ip-d-hm-bn-cn¡pa-s{X. ImÀjn-I B-ß-l-Xy-sb-¡p-dn¨pw Ir-jn-¡m-cnse km-aqln-I B-Lm-X-§-sf-¡p-dn-¨p-ap-Å A-S¡w- ]-d-¨n-ep-IÄ ]-eXpw ]p-d-¯p-h-cm-dp-ï-tÃm. A-Xn H-¶v ""b-YmÀ-° IÀ-j-I³ B-ßl-Xy sN¿nÃ'' F-¶mWv. C-¡m-cy-§Ä Iq-«n-hm-bn-¡p¶-Xv D-Nn-X-am-bn-cn-¡p-a-tÃm. H-cp Imcyw XoÀ¨, Im-À-jn-I-hr-¯n-bn-se ]-¦m-fn-¯hpw Im-bn-Iam-b A-[zm-\-§fntem hymbm-a-§fntem `m-Kn-I-amsb- ¦ nepw ]-¦p-tNcp- ¶ - h cnÂ
4. kaq-l-¯n-sâ s]m-Xp B-tcm-Ky-\n-e-hm-c-s¯¡p-dn¨pw B bp-h A-`n-`m-j-I³ kw-km-cn-¡p-Ibp-ïmbn. k-aq-l-¯n-se bu-Æ-\-¡m-cp-sS i-cmicn Imbn-I B-tcm-Kyw, am-\kn-I B-tcm-Kyw, ssh-Imcn-I \n-e, _u[n-I aqey-t_m-[ X-e-§-fpsS \n-e-hm-cw F-¶n-h-bp-sS _-©v amÀ-¡v D-bÀ¶p \n Â-¡p-¶-Xm-Wv A-`n-Im-ayw. F-¶m A-Xv A-Sp-¯ Im-e-L-«-¯n t\cnb tXm-Xn-se-¦nepw B-ßC-Sn-bp-¶-Xmbpw sIm-tdm-Wm \n-Ý-em-h-Ø-bpl-Xym- \nc-¡v
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Ip-d-ªp-X-s¶-bm-Wv \nÂ-¡p-¶Xv. GsXm-cp sXmgntem tk-h-\-taJ-etbm Xn-c-sª-Sp-¯v A-Xn \n-e-\n¶p-t]m-¶-hÀ B-bm-epw, FÃm-hcpw B-gvN-bn \n-Ýn-X-a-Wn-¡q-dp-IÄ ImÀ-jn-Iþhymbm-a hr-¯n-I-fn GÀs¸-«n-cn-¡p¶-Xv D-NnXw. a-®nÂ-\n-¶p-Å hn-tamN-\w hr-£-¯n-\v kzm-X-{´yaÃ, Po-h-\n-te-¡v a-S-§n-h-cm-\m-Im-¯ \mi-ta A-Xv {]-Zm-\w sN-¿p-I-bpÅp. 5. a\p-jy³ B-hÀ-¯n-¨p sN-¿p-¶Xpw ]-d-bp-¶Xpw Nn´n-¡p-¶Xpw kz-]v-\w Im-Wp-¶-Xp-am-Wv ioew; in-e-t]m-se H-cp-h-\n-ep-d-¨Xv. in-ebpw io-ehpw H-tc ]-Z-amWv. cïpw B-h-À-¯\-¯m D-d-bv¡p-¶-Xpw. ssh-Zo-I-cp-sS io-e-§-fn \n-¶v A-[zm-\hpw A-I¶p-t] m-bn-«v Im-e-§-fmbn. IpSpw_Øcpw B{iaØcpw {]Øm\¡mcpw H¶n-t\ mSpw tN-cm-sX \nÂ-¡p-¶-hcpw Hcp-t]m-se C-§-\-¯-h-cm-bn-¯oÀ-¶n-cn-¡p¶p. ssZ-hme-b ]-cn-k-c-§Ä sNSntbm at®m D-ïmth-ï Ø-eaÃ, a-W-em-c-Wy-¯n-se-t¸m-se IÃp- ]mIn-b X-d-I-fm-bn am{Xw k-¦Â-¸n-¡s¸-«n-cn-¡p¶p. Xn-cp-¯Â B-h-iyw. ""tXm-«w Im-¸m\pw th-e sN-¿p-hm\pw'' tXm-«-¯n-em-¡-s¸-«-hÀ F-hnsS? A-[zm\n-¨v a-®n-sâ ^-ew D-ev-]m-Zn-¸n-¡m-¯-h³ `-£-W-¯n-\p tbm-Ky-\à F-¶ hN-\w Kuc-h-am-sb-Sp¡p-tam? {S-bn-\nÂh-¨p ]-cn-N-b-s¸« B bphm-hv Aà a-[y-h-b-kv-¡³ lr-Z-b-kw_-Ôam-b A-kp-Jw _m-[n-¨v H-cp shfp-¸n-s\ B-I-kv-an-I-am-bn A-´-cn-¨p F-¶-dn-ªp. Xn-c-sª-Sp-¡-s¸-« Øm-\¯n-cp-¶v tim-`-tbm-sS {]-hÀ-¯n-t¡-ïIme¯v Cu tem-Iw hn-«p I-S¶p-t]m-bncn-¡p¶p. A-Ime-¯v F-¶v Ip-dn-¡p-¶nÃ, Cu-iz-c-\n-Ý-bam-b k-abw. F-¶m Poh-sâ \n-e-\nÂ-¸n-\v A-h-iyw-th-ï {i-²-tbm-sS Po-hn-¡p-hm³ B-IWw. s] m-Xp- {]-hÀ-¯-IÀ¡pw Bßo-b {]-hÀ-¯IÀ¡pw H-cp t]mse.
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t¯m \n§-fpsS Im-mce psS Imet¯m \n§-fpsS ]nXm-¡-·
? m ≠ t p « n¨ nh ` w k \ s § C (tbmth 1:2)
]m
e-kvXo-\n-ep-ïmb hfsc `oI-c-amb sh«p-¡-fn-bpsS B{I-aWw,-hn-\m-i-I-c-amb hcĨ F¶nh tbmth {]h-N-Isâ ] pkvX-I-¯n hnh-cn-¡p-¶p.Cu {]Xn-k-²n-I-fpsS \bp-hn DbÀ¶v hcp¶ tNmZy-am-Wv. ""\n§-fpsS Imet¯m \n§-fpsS ]nXm-¡-·m-cpsS Imet¯m C§s\ kw`-hn -¨n-«ptïm?'' F¶m Cu tNmZyw \½psS ka-Im-enI Pohn-X-¯n \t½mSv tNmZn¨ cïp -t]-cmWv {]f-b-hpw, -tIm-hn-Uv-þ19. -{]-f-b-§sf AXn Pohn-¨-hÀ¡v tImhn-Uns\ {]Xn-tcm-[n¡mw F¶Xv {]Xo-£-bm-bn-cp-s¶-¦nepw AXv Fhn-sStbm {]Xn-kÔn b - n-em-bn.- tbm-th {]h-mN - I - sâ ]pkvXI¯n ]e-hn-[-¯n-epÅ hnem-]-§Ä Nqïn Im«p¶p. A-Xn Gähpw {][m-\-s¸« cïp hn-em-]-§-fm-Wv IÀ-¯m-hn -sâ ip-{iq-j-Icm-b ]ptcm lnX-·m-cp-sS-bpw, -A-²ym-\n-¡p¶ IÀj-I-cpsS hnem -]-§Ä. 1. IÀ¯m-hnsâ ip{iq-j-I-cmb ]ptcm-ln-X-cpsS hnem]w (tbm-th 1:9) Irjn-\miw aqew ssZhm-e-b-¯n _en-IÄ AÀ¸n-¡pI F¶Xv A-km -Ôy-ambn XoÀ¶n-cn-¡p-¶p. -[m-\y-_-enbpw ]m\o-b-_-en-Ifpw \n¶p.- _-en-IÄ IqSmsX ssZhm-\p-{Klw {]m]n-¡pI F¶-Xv A-km-²y-am-sW-¶v A-hÀ-¡v a-\ -Ên-embn _en-IÄ apS-§p-¶Xv C¶s¯ Ime¯pw \mw Iïp tImhnUv aqew \½psS ]e ssZhm-e-b-§-fnepw _en-IÄ apS§n. _en AÀ¸n-¡m-\m-hm-¯-hcpw,- P-\-§-fpsS km¶n-²y-Ip-dhpw C¶s¯ ]ptcm-ln-X-·m-scbpw Gsd hnem -]-¯n-em¡n. Cu hnem-]-§Ä cïpw \t½mSv DZvtLm-jn-¡p-¶Xv A\p-Xm-]hpw ssZh-¯n-¦-te-¡pÅ aS§n hchpamWv.- tbm-th 2:12  ]d- bp-¶-Xp-t]mse ] {_ZÀ. en_n³ kmw qÀ®-lr-Z-b-t¯mSpw ssZh-¯n-¦-te¡v Xncn-bp-hm³ \ap¡v km[n-¡Ww.\-½Ä t__n _n. Un. H¶mw hÀjw ssZh-¯n-te¡v Xncn-bmsX ssZhs¯ Xncn-bp-¶Xv hyÀ°-a-t{X
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2. IÀj-I-cpsS hnem]w (tbm-th 1:11) hcĨ-bpw, -sh-«n-In-fn-bpsS B{I-aW aqehpw Irjn-\miw kw`-hn-¨-Xn-\m-emWv IÀj-IÀ Zp:Jn¡p-¶-Xv.- C-¶s¯ Ime¯pw IÀj-I-cpsS Zp:J¯n\v amäw H¶pw kw`-hn-¨n-«n-Ã.- UÂln-bnse IÀjI ka-c-§Ä \½psS DÅnse ambm¯ s\m ¼-c-§-fm-Wv. Cu cïp hnem-]-§Ä¡pw \½psS ka-Im-enI Pohn-X-hp-ambn Gsd ASp¯p \n¡p-¶p.Cu IÀj-Icpw ]ptcm-ln-Xcpw X½nse asämcp _Ô-am-W,v IÀj-I³ Irjn-bn-S§ - f - n DXv]m-Zn-¡p¶ tKmX-¼ v- sIm-ïpÅ A¸hpw, ap-´ncn sImïpÅ hoªp-amWv C¶nsâ Ime¯pw ]ptcm-ln-X-cpsS _en-h-kvXp-¡Ä. Cu Imew \t½mSv F¶pw tNmZn¡pw ""\n§-fpsS Imet¯m \n§-fpsS ]nXm-¡-·m-cpsS Imet¯m C§s\ kw`-hn -¨n-«ptïm?CXv \n§Ä \n§-fpsS a¡-tfmSpw Ah-cpsS a¡Ä hcp-hm-\p Å Xe-ap-d-tbmSpw hnh-cn¨p ]d-tbWw.''
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\pdp§v Nn´-IÄ Nmt¡mamjpw sIm¨paI\pw {]mÀ°\bnemWv. amjv thZ]pkvXIw Xpd¶v hmbn¨p; "F¸t{^mZnt¯mkns\ \n§fpsS ASp¡Â Ab¡p¶p. Ah³ Zo\w ]nSn¨p acn¸mdmbncp¶p. F¦nepw ssZhw Aht\mSv IcpW sNbvXp. Aht\mSv am{XaÃ, ]utemsk¶ F\n¡v ZpxJ¯n³ta ZpxJw hcmXncn¸m³ Ft¶mSpw IcpW sNbvXp.' (^nen. 2:25þ27) CXptI« sNdpaI³ tNmZn¨p; A¸¨m.... Abmfp acn¨m ]utemkn\v ZpxJw DïmIpambncpt¶m? Xsâ sNdpaIsâ {i² Iïv kt´mjhm\mb Nmt¡m amjv Kabn ]dªp; AtX tams\, AhÀ Iq«pImctÃ... At¸mÄ ZpxJw DïmIpw. H¶p Nn´n¨n«v sNdpaI³ hoïpw tNmZn¨p; F¦n tImhnUv h¶p C{Xbpw t]À acn¡pt¼mÄ \ap¡v ZpxJw DïmIm¯Xv AhÀ \½psS Iq«pImÀ AÃm¯XpsImïmt®m?... 75 hbÊn\nSbn BZyambn Nmt¡m amjnsâ D¯cw au\ambn XoÀ¶p.
Uo. sÌ^n³ tP¡_v \memw hÀjw
B Zn\w ad¡ph³ s¢tbm¸mhn\p Ignbp¶nÃ. sbcpitean \n¶v F½hpknte¡v \S¶p \o§pt¼mÄ A]cnNnX\mbn Ah³ IqsS \S¶Xv F§s\ hnkvacn¡phm\mWv? (eqt¡mkv 24: 15) B HmÀ½IÄ lrZb¯n\v NqSv ]Icp¶pïv. tNÀ¯p]nSn¨ Kpcphns\ Xncn¨dnªnà F¶Xnt\¡mÄ thZ\, Ah\p t\sc DbÀ¯nb tNmZy¯nemWv; "\o am{Xw H¶pw Adnbp¶nÃtbm?" (V.18)
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Zamk-vIkv Ah\p k½m\n¨Xv cq]m´coIcWamWv (metamorphosis). sshZyimkv{X¯n\v CXv A]kvamctcmK¯nsâ e£Whpw (temporal lobe epilepsy). kXy¯n Ah³ {`m´mbncp¶p... {InkvXphnepÅ hnizmkw aqew ssZhw hnizkn¡p¶hÀ¡p \ÂIp¶ \oXn e`n¨p Ah\n Ccnt¡ïXn\pw, Ahsâ acWt¯msS A\pcq]s¸«n«p Ahs\bpw Ahsâ ]p\cp²m\¯nsâ iànsbbpw Ahsâ Iãm\p`h§fpsS Iq«mbvasbbpw A\p`hn¨dntbïXn¶pw C§s\ hÃhnt[\bpw acn¨hcpsS CSbn \n¶pÅ ]p\cp°m\w {]m]nt¡Wsa ¶psh¨pw Ahsâ \nan¯w FÃmw Dt]£n¨p Nhd¶p (^nen¸nbÀ 3:9þ11)F®nbhs\ hnfnt¡ïXv {`m´s\¶pXs¶btÃ? Hcp]t£ Hallucination (auditory, visual), delusion, illusion, dissociation of thoughts XpS§nbh sshZyimkv{X¯nsâ `mKaÃmbncp¶psh¦n CXpt]mse Znhy{]Imiw Iïp k©cn¡p¶ {`m´³amÀ C\nbpapïmIpambncp¶p.
kwhmZ thZn. hnjbw, acW¯n\p tijw F´v?... thZimkv{X ]ÞnXÀ hnjb¯nsâ AImX Xe§fnte¡v Dufnbn«nd§n. ]TnXm¡Ä k¼pãamb Bib§fpsS ags]¿n¨p. HSphn Kpcp kwkmcn¨p XpS§n þ C{µnb§Ä¡XoXamb kXys¯ hÀ®n¸m³ F\n¡p Ignhnà .H¶p am{Xw F\n¡dnbmw ; " Rm³ acn¨m Fsâ Poh³ {InkvXphnt\mSpIqsS ssZh¯n adªncn¡pw. Fsâ Poh\mb {InkvXp shfns¸Spt¼mÄ Rm\pw Aht\mSpIqsS tXPkn shfns¸Spw" (sImsemÊyÀ 3:3,4). Bib hngn¸pIÄ Xp¶nt¨À¯ D]kwlmcanÃmsX kwhmZw Ahkm\n¨p.
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]IÀ¯nsbgpXphm³ DNnXamb PohnX§sf¡pdn¨v Kpcp tNmZn¨t¸mÄ injyÀ hmNmecmbn. AhÀ ]dª {]Xn`mimenIfpsS t]cpIÄs¡m¸w Kpcp aq¶v t]cpIÄ tNÀ¯ph¨p. "sX^\mkv, s^mÀ¯\mtXmkv, AJmbnt¡mkv '... F´ns\¶dnbmsX t\m¡n \n¶ injytcmSp Kpcp ]dªp; "ChÀ NnecpsS IpdhpIÄ \nI¯p¶hcpw, NnecpsS lrZb§Ä XWp¸n¡p¶hcpambncp¶p' ( 1 tImcn. 16:15 þ18).
BÂac¨ph«nse Imjmb [mcntbmSp Rm³ Hcp tNmZyw tNmZn¨p; A§v Fs¶ injy\m¡ptam? tI«p\n¶ B hr²\mb a\pjy³ Ft¶mSv Hcp IY ]dªp "BImi¯p\n¶v AKv\n Cd¡n Ahsc Zln¸n¡pI. Kpcphn\v injysâ D]tZiw . ImcWw, ]n¶n« hgnIfn Bcpw ssIsImÅpItbm, kXv¡cn¡pItbm sNbvXnÃt{X. tI«p\n¶ Kpcp ]p©ncntbmsS adp]Sn \ÂIn, \in¸n¡pIbà hosïSp¡pIbmWv Fsâ ZuXyw.' (eqt¡mkv 10: 51þ55) Hcp \nanjs¯ \niÐXbv¡p tijw hr²³ ]dªp . Cu `qan AKv\n¡ncbmImXncn¡phm³ F\n¡p sN¿phm³ Ignbp¶Xv Rm³ KpcphmImsXbncn¡pI F¶XmWv.
t]cv sNmÃnbmWv Ahsc hnfn¨Xv . A{Xam{Xw ASp¸w AhÀ X½nepïmbncp¶ncn¡Ww. at\mlcamb cïp t]cpIÄ; _kteÂ, Hslmenbm_v . _kteen\p ssZh¯nsâ XWen hkn¡p¶hs\¶pw, Hslmenbm_n\v ]nXmhnsâ IqSmcsa¶pw AÀ°w. F\n¡papsïmcp t]cv . AXnsâ AÀ°hpw, Fsâ kz`mhhpw hnLS\ hmZnIsf t]msebmWv . H¶n¨p \nÀ¯phm³ Ignbp¶ HcnSw Cu `qanbn DïmInà ..... Ahsc hnfn¨t¸mÄ Ah³ Znhymßmhns\ \ÂInbncn¶t{X . kamKa\IqSmcw ]Wnbphm\pÅ _p²nbpw, Úm\hpw, Adnhpw \ÂIp¶ Bßmhv (]pd. 31: 1 þ 6). Rm³ ]Wntbï tKm]pcw ]mXnhgnbn Dt]£n¡s¸ «p .ImcWw, hgnsXfn¡p¶ F¶nse Bßmhnsâ Pze\¯n\ v Rm³ H¶pwXs¶ sNbvXncp¶nÃ.
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Aev]w H¶v Nn´n¡mw
tl acWta \n\¡v
F{X t]cpIÄ...
Pn_n³ tPmÀÖv
_n. Un. cïmw hÀjw
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acWw, \ncymWw, \n{Z {]m]n¨p, hm§nt¸mbn Imew sNbvXp, A´cn¨v, kam[n ASªp, kzÀ¤¯nte¡v FSp¡s¸«p, hnShm§n, kvarXn ASªp, arXyp ASªp, I®S¨p, CltemIhmkw shSnªp, ZnhwKX\mbn, ssZhk¶n[nbnte¡v tNÀ¡s¸«p, Ime]pcnbn tNÀ¡s¸«p, hocarXyp {]m]n¨p, izmkw \ne¨p, AkvXan¨v….... C{Xb[nIw t]cpIÄ hcp¶ Hcp hm¡v thsd Dtïm F¶v kwibapïv. F´mbmepw Hmtcm kwkvImc ip{iqjbnepw ]¦v FSp¡pt¼mÄ \½psS BbpÊpw Ipdªv hcpI bmWv F¶ Nn´ \½fn DZnt¡ïXv Dïv. ZpjvS \pw aSnb\pw Bb Zmk³ F¶ hnfntb¡mÄ, hnizkvX\pw, _p²nam\pw Bb Zmk³ F¶ hnfn¡v \mw tbmKycmtWm F¶v kzbw ]cntim[nt¡ïn Ccn¡p¶p. CXn³ {]Imcw \½psS PohnXw \bn¡phm³ \ap¡v CSbmIs«
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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acWw \nt¶bpw Cu BÄ¡q«¯nsâ CSnbn \n¶v It«mïv t]mbncps¶¦n F¶v Bin¨ Znhk§Ä Bbncp¶p AXv. \ncmi aqSn AI¯v Ccp«v Ibdn \n¶ kabw. At¸mÄ Hcp satÊPv hm«vB¸n hcp¶p. hÀj§Ä¡v ap³]v ]cnNbs¸« Hcp A¨sâ ktµiw:þ Good morning Good morning Acha kpJamtWm? AsX Rm³ \ns¶ HmÀ¡mdpïv? Fs¶tbm? AsX!......…ChnSps¯ _en]oT¯nse HmÀ½ ]pkvX I¯n \nsâ t]cv Rm³ FgpXn h¨n«pïv. IqÀºm\ sNmÃpt¼mÄ HmÀ¡pw...…kpJamtWm?. …… kpJw. hfsc \µn A¨m... C\nbpw {]mÀ°n¡tW!...... Sure
H PnXn³ tPmk^v _n. Un. aq¶mw hÀjw
cmÄ FhnsStbm Ccp¶v Fs¶ HmÀ¡p¶p F¶ Nn´ B kab¯v X¶ _ew sNdpXÃmbncp¶p. BscÃmtam FhnsStbms¡tbm h¨v Ft¸msgm s¡tbm \½sf HmÀ¡p¶p! F{X kpJIcamb Nn´. AsÃ? aq¶cbv¡v kv¡qÄ aWn ASn¡p¶ptïm F¶v P\mebnÂIqSn Hfnªv t\m¡n, Hmtcm ]pkvXIhpw sasà _mKnem¡n ]½n Ccn¡p¶ Ip«n, Ipªv hcm³ t\cambn F¶v CSbv¡v ]dªv [rXnbn Im¸n Xnf¸n¨v D¸pamhv Cf¡p¶ A½. cïv t]cpw HmÀ½bpsS AZriy
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hmNIw aXn lrZbw "Hscmä hoïpw anSn¨v XpS§m³ "Rm³ \ns¶ CSbv¡v HmÀ¡mdpïv tIt«m!' F¶ hmNIw .
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NcSn sI«s¸«hcmWv. cmhnse kv¡qÄ hm\n  Ibdn kv¡qfnte¡v t]mb Ah³, ho«n¶v ]¯ncp]Xv IntemaoäÀ Zqsc Dff kv¡qfn Ifn¡p¶p. ]Tn¡p¶p., Nncn¡p¶p……….. A§s\ DÃkn¨ncn¡pt¼mgpw C§v ho«n A½bpsS HmÀ½bn Ah\§s\ \ndªv Pohn¡p¶pþ D¨bvs¡m¶v \nhÀ¶v InS¶v ab§m³ t]mepw A½sb A\phZn¡msX! ImWm ISente¡v h©n Xpgªv t]mb AbmÄ. NmIc sImXn¨v Cd§nbXmWv. B t]m¡v t\m¡n, kmKc¯nsâ Cc¼w tI«v, I®v Ie§n HcmÄ C§v IcbnÂ……AbmfpsS Pohsâ \¦pcw AhfpsS lrZb¯n `{ZamWvþ ]ns¶bpffXv HmÀ½, Im¯ncn¸v… B ]gb tam«nthj³ hmNI§sfms¡ A§v amän hbv¡mw. Hscmä hmNIw aXn lrZbw hoïpw anSn¨v XpS§m³ " Rm³ \ns¶ CSbv¡v HmÀ¡mdpïv tIt«m!" F¶ hmNIw. BcpsSsbms¡tbm HmÀ½Ifn Pohn¡p¶p F¶, Pohsâ Hcp AZriy A²ymbw IqSn \½psS Hs¡bo D{XmS¸m¨nept]mes¯ PohnX¯n\pïv. CXmhpw Hcp]t£ C¶pw \½sfm¡w Poht\mSncn¡p¶Xnsâ AarX kq{Xw. Iïp]cnNbn¨ B tImSnIW¡n\v a\p jyÀ Hcpt]mse \s½ ad¡p¶ B \nanj¯nÂ
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kw`hn¡p¶XmtWm acWw? AdnbnÃ. A§s\ BIm\pw km²yXbpïv. \ZnbpsS NpgnbnÂs¸«v Bg¯ntem«v t]mb Hcp Iq«pImcs\ Adnbmw. AÂ]w aZy ]n¨ncp¶p AbmÄ. Iq«pImscms¡ Icbnencp¶v AXv XpScp¶p. ÌUn SqÀ BsW¶v A½tbmSv Iffw ]dªv ho«o¶v Cd§nbXmWv . a¯v ]nSn¨v XpS§nbt¸mÄ AbmÄ \oänte¡nd§n. {]Xo£n¨ B ]nSp¯w In«nbnÃ. \nanjt\cw sImïv Xmgv¶v t]mbn. \Zo{]hmlw Xebv¡v aosX Cc¼n HgpIp¶p. shffw Ibdn sNhnbpw hmbpw aq¡pw \nhr¯nbnÃmXmIpw h®w aqSn. B ]cn{`a¯n AbmÄ t_m[w hosïSp¯p. ]t£, ssI¿pw Imepw Ddt¸msS Npgäm³ Ignbp¶nÃ. acW`bw I®ne§s\ angn¨nd§n. NmIm³ t]mhpIbmWv. s]s«¶v Hcp apJw a\ÊmsI h¶v \ndbp¶p. A½bptSXv! B HmÀ½ kncIfn Xo Cd¡n. ASp¯ ]n Sn¨nen ImepIp¯nb ]mdbn BªpIp¯n apIfnte¡v AbmÄ IpXn¨p\o´n. Hgp¡n\p aosX ssI s]m´nbt¸mÄ Xs¶ c£n¡m \nd§nbhÀ hen¨v Icbv¡n«p. OÀ±n¨v, XeXphÀ¯n, sshIn«v H¶pw kw`hn¡m¯t]m se ho«nse¯nbt¸mÄ A½ hmXn Xpd¶v Hcp tNmZyw -þ FhnsSbmbncp¶p tamt\ C{X Znhkw?
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
C¶v D¨ apX \ns¶¯¶§v HmÀ¯ncn¡phmcp¶p" F¶v HmÀ½IfpsS ImWm CgIfn sI«n¸nWªv InS¡pIbmWv Cu `qan. \mKcnIXbpsS tImemle§sf¡mfpw k¦oÀ ®ambmWv AX§s\ Cf]nWªv InS¡p¶Xv. Ahsfsâ kz]v\¯n h¶ AtX cm{Xn Xs¶ Xm³ AhfpsS kz]v\¯nepw Dïmbncp¶psh¶v, F{X sR«temsSbmhpw hÀj§Ä¡v tijw AbmÄ Ahfn \n¶v tI«n«pïmhpI. Imbnsâ s\äntaepff ASbmfw, AbmÄ¡v t\sc ssIt¿m§p¶hs\ `bs¸Sp¯p¶Xv am{XaÃ, ssZh¯nsâ HmÀ½¡qSmc¯n \oXnam·mtcmsSm¸w tNÀ¶v hkn¡p¶ Hcp alm]mXIsâ taepff XoÀ¸mWXvþ "Ch\pw Fsâ HmÀ½bnepïv' \n§Ä IqSn h¶v A¸w apdn¡pt¼msgms¡ Fs¶ HmÀ¡Ww F¶v ]dtªÂ¸n¨n«mWv a\pjy ]p{X³ t]mbXv. HmÀ¡p¶pïv C¶pw. s\©v s]mSnªv HmÀ¡p¶pïv. B HmÀ½bn R§fpsS \cnbmWnIÄ hoïpw _ew h¨v Imhq¶p¶Xv \obpw ImWp¶pïtÃm ssZhta! shdptX Ccp¶v \ap¡v Bsc F¦nepsam¡ HmÀ¡mw. ]n¶n« hgnIfn F{X F{X apJ§Ä. Nn´n¨v t\m¡v. HmÀs¯Sp¡v. AhcpsS i_vZw HmÀ¡m³ ]äp¶ptïm? AhcpsS \S¸v, Nncn Hs¡? HmÀs¯Sp¡v, F¶n«Xv {] mÀ°\bm¡n ssZh¯n¦te¡v sImSp¡v. Adnbnà \ ap¡v, Hcp ]t£ AhÀ Xo¨qfbnÂIqSn KXy´canÃmsX HmSpIbmhpw! CXncp¶v FgpXpt¼mÄ, CXv hmbns¨Sp ¡p¶ \ns¶ Rm³ HmÀs¯Sp¡m³ {ian¡p¶pïv tIt«m! hmb\ Xocpt¼mÄ hÃy ]nSp¯w Csà ¦nepw Hcp t]\ ]nSn¨v NSªncn¡p¶ \ns¶ \o H¶v k¦Â]n¨v HmÀ¡Ww Rm\pw H¶v Poht\mSncn¡«tSm!
ImenIw "\akv¡mcw, {][m\ hmÀ¯IÄ.. \msf apX cmPy¯v k¼qÀW tem¡v- U - u¬" At½... \msf apX tem¡vUu¬ BWt{X... A¨\v tPmen¡pw F\n¡v k-vIqfnepw t]mh@. FÃmhcpw hoSn\I¯v Xs¶... A¨³ Nncn¨v sIm@v, 'Znhkw apgph\pw hoSn\pÅn Xs¶ Ignbp¶ \nsâ A½¡v F´v tem¡vUu¬?' A½bpw Nncn¨p...
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thZ-]T\w
in-jy-\m-Ip-hm-\p-Å
hnfn tlm
1 kings 19 : 20 Go return for what I have done to you t]m-I Rm³ \n\-¡p sN-bv-X-Xn-s\-{]-Xn Xn-cn-¨p-hcnI
-tc-_v ]À-Æ-X-¯nÂh-¨v G-en-bm {]-hm-N-I³ ssZ-h-¯nÂ-\n-¶v e-`n¨ aq-¶v \n-À-t±-i§Ä; Acmw cm P - m-hm-bn l-km-tb-en-t\bpw bn-{km-tb cm-Pm-hm-bn tb-ip-hn-s\ bpw A-`n-tj-Iw sN-¿p-I. F-eo-im-sb G-en-bm-hn-sâ ]n³- Km-an-bm bpw A-`n-tj-Iw sN¿pI (1 cm-Pm 19, 15 : 16) C-Xn aq-¶ma-s¯ Imcyw \n-hÀ-¯n-bm-¡p-¶ hn-h-c-W-¯n-sâ `m-K-am-Wv \-½p-sS ]T-\-hm-Iyw. ap-I-fn sIm-Sp-¯n-cn-¡p¶-Xv F-{_m-b- aq-e¯n-sâ ]-Zm-\p-]Z- hn-hÀ-¯\ - a - mWv. k-Xyth-Z ]p-kv-X-I-¯nÂ, t]m-bn-h-cn-I F-¶m Rm³ \n\-¡v F-´p-sN-bv-Xn-cn-¡p -¶p F-t¶mÀ-¡, F-¶m-Wv hn-hÀ-¯\w. Gen-bm-hv tlm-tc-_n \n-¶v Xn-cn-sIh-¶v km-^m -¯n-sâ a-I\m-b F-eo-im-sb I-sï-¯p¶p. \-sÃm-cp IÀ-j-I\m-b F-eo-im- Im-fI-sf ]q-«n X-sâ Ir-jn-bn -Sw D-gp-I-bm-bn-cp¶p. A-t¸m-gm-Wv G-en-bm-hv Ah -sâ A-cn-In sN-¶v X-sâ ]pX-¸v Ah-sâ ta C-Sp-¶Xv. C-Xm-Wv C-hn-sS A-`n-tj-I-¯n-sâ A-S-bmfw. G-en-bm-kv ta-L-§-fn F-Sp-¡ -s¸-«p I-gn-bp-t¼mÄ G-eo-im-b¡ v- v e-`n-¡p-¶Xpw Cu ]p-X¸ - m-Wv. (2 cm-Pm 2 : 13) ]pX-¸v kz-ic - o-c ¯ - n ho-WXpw F-eo-im F-en-bm-hn-sâ ]n-¶mse Hm-Sn A-h-t\m-Sv am-Xm-]n-Xm-¡-tfm-Sv hn-S-sNmÃs« (A´y-Npw-_\w) F-¶n-«v in-jyXzw kzo-I-cn-¡m -sa-¶v A-dn-bn¨p. C-Xn-\p-Å a-dp-]-Sn-bm-Wv \mw [ym\n-¡p-¶Xv. aS§n h-cn-I, Xn-cn-¨p hcn-I F-¶À-°w h-cp-¶ F-{_m-b {In-bm]-Zw jq-_v ]-g-b-\n-b-a-¯n 1050 {]m-hiyw D-]-tbm-Kn-¨n-«pïv. Cu hm-¡n-sâ A-Sn -Øm-\mi-bw C-Xph-sc B-bn-cp-¶ h-gn-I-fnÂ-\n-¶v a-t\m- hym-]m-c-§-fn \n-¶v ]n-·m-dn ]pXn-sbm-cp h-gn-bn -te¡v, Im-gv-N-¸m-Sn-te-¡v, e-£y-¯n-te-¡v \o§p-I F-¶mWv. ]n-´p-SÀ¶p -t]m-¶ km-l-N-cy-§-fnÂ-\n-¶v Xn-cn-ªv [mÀ-½n-I -ambpw ssZ-thm-·p-J-ambpw D-¯-a-am-b-Xn-te-¡p \o-§p-I. in
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^m. G-en-bm-kv sI.hn
-jyXzw {]m-]n¡p-I F-¶m-e-Xp-Xs¶. G-en-bm-hp ]-d-bp-¶Xv, ]p-X-¸n-\m A-`n-tj-Iw sN-bv-Xv Xn-cn -¨p-h-cp-hm-\mWv. I-¶n-s\ ]q-«n D-gp-I, A-\p Zn-\ Po -hn-X- hym-]m-c-¯nÂ-\n-¶v a-säm-¶n-te¡v, Kp-cphm -b Xm³ B-bn-cn-¡p-¶ D-bÀ-¶ ip-{iq-j-bn-te-¡v Xn-I¨pw kz-Im-cy-am-bn-cp-¶ km-l-N-cy-¯nÂ-\n-¶v s]m-Xp-k-aq-l-¯n-te-¡v H-cp cm-Py-¯n-sâ X-s¶ K-Xn-bn- \nÀ-®m-b-I kzm-[o-\-am-Ip-hm³ A-Xn-s\ ssZ-hm-`n-ap-Jy-ap-Å D-bÀ-¶ [mÀ½nI t_m-[-ap-Å cm-{ã-am-¡p-hm-\p-Å hn-fn-bmWv. Xn-cn-¨p-h-c-hmWv Cu in-jyXzw AY-hm A-`n-tjIw. asäm-cp F-{_m-b]-Zw lme-Iv BWv. t]m-Ip-I, \-S¡p-I F-¶m-WÀ°w. blq-Z ]m-c-¼-cy-¯n d-ºn-amÀ P-\-§Ä A-\p-hÀ-¯n-t¡-ï Im-cy-§Ä t{Im-Uo-Ic- n-¨p-Å kw-ln-Xb - ¡ -v v l-em-¡m F-¶m-Wv ]-d-bp-¶-Xv. l-em-¡m \-S-t¡-ïp-¶ h-gn-bmWv. F-en-bm-hv F-eo-i-tbm-Sp ]-d-bp¶-Xv t]mIp-I F-¶mWv. D-]m-[n-I-fnÃm-¯ H-cp bm-{X-tb-¡p-dn -¨Ã Kp-cp C-hn-sS injy-t\m-Sp ]-d-bp-¶Xv. t] m-Ip¶-Xv ho-«n-te-¡mWv; am-Xm-]n-Xm-¡-fp-sS A-Sp -¡-te-¡v H-cp hy-àn-sb kw-_-Ôn-¨v G-äw C-g-b -Sp-¸-ap-Å H-cp _-Ô-¯n-te-¡m-Wv t]m-Ip -¶Xv. F-¶m A-Xà \-S-t¡-ï h-gn
I-cn-¨v \-S-¡p-t¼mÄ "A-_-`Ôn-tj--§I-Äw kzoCÃm-sX-bm-Ip-IbÃ. A-h hn-im-e-am-¡pw. k-¦p-Nn-Xhpw kzmÀ-°-Xbpw CÃm-Xm-¡pw.
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Kpcp HmÀ-½-s¸-Sp-¯p-¶Xv. _-Ô-§-fp-sS C-gb - S- p-¸h - pw sI-«p-]m-Sp-Ifpw _-Ô\ - § - f - m-bn am-dc- pXv. A-`n-tj-I¯ - n-sâ / hn-fn-bp-sS {]m-[m\yw / AÀ-°w DÄ-s¡m-ÅWw. C-hn-sS in-jy³ A-Xp Xn-cn-¨-dn -bp-¶-Xm-bn-«mWv. kqN-\. in-jy³ ]-d-bp¶Xv; Rm³ F-sâ A-¸-t\bpw A-½-tbbpw Npw-_n-¨p -sIm-Ås«. A-Xn-sâ ti-jw Rm³ \n-sâ ]n-¶m -se h-cmw. (1 cm-Pm 19: 206) F-¶mWv. C-Xv F-t¶ -bv-¡p-am-bp-Å hn-S-sNmÃ-emWv. am-Xm-]n-Xm-¡Ä Po-hn-¨n-cn-¡p-s¶-¦nepw A-hÀ-¡v A-´y-Npw_ -\w \Â-In in-jy-Xz-¯n-sâ hn-fn kzo-I-cn-¡p¶p. C-hn-sS _-Ô-§Ä hn-im-e-am-I-bmWv. IÀ-¯m -hv ]-d-bp-¶-Xp-t]m-se B-cm-Wv F-sâ A-½bpw k-tlm-Z-c-·m-cpw... (hn.aÀ-t¡m. 3, 31 : 5) A-`n-tj -Iw kzo-I-cn-¨v \-S-¡p-t¼mÄ _-Ô-§-Ä CÃm-sX -bm-Ip-IbÃ. A-h hn-im-e-am-¡pw. k-¦p-Nn-Xhpw kzmÀ-°-Xbpw CÃm-Xm-¡pw. FÃmw D-t]-£n-¨ R-§Ä-¡v F-´p-In-«pw F-¶ ]-t{Xm-kn-sâ tNm-Zy -¯n-\p-Å IÀ-¯m-hn-sâ a-dp-]-Snbpw C-hnsS Hm-À -¡mw. (hn.a-¯m-bn 19.27 - 28) Kp-cp in-jy-sâ-ta Ft´m H-¶p sN-bv X - n-«pïv. F-¶X - m-Wv bm-{X-bn HmÀ-t¡-ïXpw Xn -cn-¨p-h-c-hn-\v Im-c-W-am-tI-ï-Xpw. B-km F-¶ F-{_m-b-]-Z-amWv. sN¿p-I F-¶ AÀ-°-¯n D-] -tbm-Kn-¨n-«p-ÅXv. ]qÀ-¯n-bm-¡pI (accomplish) F-s¶m-cÀ-°hpw Cu hm-¡n-\pïv. H-cph-sâ Po-hn-X-¯n \n-Ý-bn-¡-s¸-«n-cn-¡p-¶-sXt´m A-Xv A-h-\n \n-hÀ-¯n-X-am¡p-I F-¶m-W-Xn -s\ a-\-Ên-em-t¡-ïXv. C-hn-sS Kp-cp injy-t\m-Sp F - ¶ m ]-d-bp¶-Xv \n-sâ-ta Rm³ F-sâ ]p-X-¸n-«v ssZ - W v -h-ln-X-{]-Im-cw \n-s¶ F-sâ in-jy-\m-bn A-`n-tj -Iw sN-bv-Xp I-gnªp. C-Xp-Rm³ \n-\-¡m-bn sN
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-bv-Xn-cn-¡-bm \n-sâ h-gn \o kq-£n-¡Ww. \o Xn-cn-sI h-cWw. in-jy-\v D-ïm-tI-ï H-cp Xn-cn-¨-dn -hm-WnXv. hn-fn ssZ-h-¯n-tâ-XmWv. IÀ-½n K-cp-hpw, ssZ-hw Kp-cp-hn-eq-sS in-jy-s\ A-`n-tj-Iw sN-bv -Xn-cn-¡p¶p. AXp-sIm-ïv C-Xv G-eo-im-sb-¡p-dn -¨pÅ ssZ-h-ln-X-amWv. F-en-bmhpw a-²y-Ø-\m-bn\n-¶v A-Xp ]qÀ-¯o-I-cn-¨n-cn-¡p-¶p F-¶p-am-{Xw. Feo-im-bv-¡v X-sâ hn-fn-sb-¡p-dn-¨v \-S-t¡-ï h-gn -sb-¡p-dn-¨v D¯-a-t_m[yw D-ïmbn. AXp-sIm-ïv Kp-cp sNm-¶Xp-t]mse, A-h³ X-sâ am-Xm-]n-Xm -¡-tfmSpw kz-´w B-fp-I-tfmSpw hn-cp-s¶m-cp-¡n hn-S-sNmÃn. ]n-s¶ A-h³ G-en-bm-ho-kv Kp-cp-hn-\v ip-{iq-j-I-\mbn (( 1 cm-Pm 19.21 kn) in-£y-Xzw kzo -I-cn-¨ F-en-im-bn-eq-sS-bm-Wv ssZ-hw G-en-bm-hn-\p \ÂIn-b \nÀ-t±-i-§fn-sem¶m-b bn-{km-tb cm -Pm-hn-sâ hmgv-N km-[y-am-¡p-¶-Xv (2 cmPm 9.1þ6). C-Xp \Â-Ip-¶ ]mTw H-cp Xp-SÀ-¨-bp-tS-XmWv. ssZ -hw G-en-bm-hn-\p \ÂIn-b \nÀ-t±-iw in-jy\m-b F-en-im-bn-eq-sS \n-d-th-ä-s¸-Sp¶p. in£y-Xz-¯n-te -bv-¡p-f-f hn-fn \-ap-¡v \-Â-Ip-¶ k-tµ-i-sa-´mWv. hn. am-aq-Zo-km-bn-eq-sS aq-tdm-\-`n-tj-I-¯n-eq-sS in-£y-Xz-¯n-sâ A-`n-tj-I-¯n-sâ B-Zy ]-Sn ]q À-¯o-I-cn-¨-h-cm-Wv \mw. \-S-t¡-ïp-¶ h-gn-bn-te-bv -¡v D-]-\b-\w sN-¿-s¸-«hÀ. C-¶v \-½p-sS Xm-ev-]
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cy-tam, sX-c-sªSpt¸m AÃ. ssZ-h-ln-X-amWv. am -Xm-]n-Xm-¡-tfm-sSm-¸w D-]-\b-\w sN-¿-s¸-« ]-Ùm -hn-eq-sS-bp-f-f bm-{X-bn I-e¸bv-¡v ssIh-¨v \o-§th, H-cp ]pX-¸v \-½p-sS ta ho-gp¶p. A-Xv ]u-tcm-ln-Xy-¯n-sâ hn-fn-bmWv. ]-cn-ip-² dq-lm \n-s¶ F-s¶...... hn-fn-¡p-¶p-sh-¶p sNmÃn-bm-Wv A-Xn-hn-ip²Øet¯-bv-¡v I-b-äp-¶Xv. ]-cn-ip -²m-ßm-hn-sâ ]pX-¸v \-½p-sS h-gnI-sf an-gn-hp-ä -Xm-¡p-¶p-tïm. ]u-tcm-lnXyw H-cp Xp-SÀ-¨-bmWv. Xp-S-¡hpw H-Sp-¡hpw CÃm-¯ a-Â-¡n-sk-sZ-¡n -sâ ]u-tcm-ln-Xyw, A-l-tcm-\nepw tam-i-bnepw B-cw-`n-¨v X-e-ap-d-I-fn-eq-sS ssI-am-dn-h-¶ ]u-tcm -lnXyw Ch cïpw {In-kv-Xp-hn H-¶m-bn A-¸kv -tXm-e-]n³-Km-an-Xz-¯n-eq-sS \-½n F-¯n-t¨-cp¶p. Xp-SÀ-¨-bpïv. H-¸w A-\-\y-Xz-hpw. F-s¶-¡p-dn-¨p -ff ssZ-h\n-tbm-K-¯n-sâ \n-hr-¯n ta-ev-]-«-¡mc-\n-eqsS (Kp-cp-hn-eqsS) F-¶n km-[y-am-Ip¶p. Rm³ C-\n \-S-t¡-ïXv. F-sâ h-gn-I-fneÃ. H-cp a-S-§n-hchv, ssZ-hw Kp-cp-hn-eq-sS F-¶n \n-hÀ -¯n-¨ Im-cy-§-fp-sS t_m-[y-¯n D-d-¨v, F-\n-¡pïm-IWw. C-\n Rm³ F-tâXà (]p-tcm-ln-X³ Ah-\p kz-´-aÃ). Kp-cp-hn-eq-sS F-¶n `-c-ta-ev-]n¡-s¸-« IÀ-½-§Ä \n-d-th-äp-I-bm-Wn-\n F-sâ IÀ -¯-hyw. F-sâ _-Ô-§Ä hn-im-e-am-I-Ww. Rm\n-\n F-¶n-te-bv¡vÃ, Kp-cp-hn-te-bv-¡v t\m-¡Ww. Kp-cp-hn-eq-sS e-`n-¨ ]p-X-¸n-te-bv-¡pw. A-Xn-eq-sS ssZ-h-i-Ð-am-¡p-hm³, ssZ-h-¯n-sâ ssI B-Ip -hm³ s]m-Xp k-aq-l-¯n-sâ [mÀ½n-I Po-hn-X-aq-ey -§Ä D-bÀ-¯p-¶ `uXn-I Pohn-X km-l-N-cy§-sf sa-¨-s¸- S p- ¯ p- ¶ , Bßo- t bm- X v - I À- j w hÀ- ² n - ¸ n- ¡ p- ¶ ]p-tcm-ln-X-·m-cm-bn am-dp-hm³ \-ap-¡v km-[n-¡Ww. t]m-I, Rm³ \n\¡p sN-bv-X-Xn-t\ -{]-Xn Xn-cn-¨p-h-cnI.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
S U RV I V I N G I N T H E AG E O F
Artificial Intelligence
N Dn. Tiju Thomas BD Fourth Year
ew technologies had form a prime role in the development of human beings and it is like a two edged sword which has both merits and demerits. Technology is indispensable in our work-lives, and it pervades every aspect of lives. Artificial Intelligence is one of the most emerging technology that had made high impacts in the modern world.Artificial intelligence (AI) refers to the simulation of human intelligence in machines that are programmed to think like humans and mimic their actions. AI can be simply explained as one which trying to imitate human intelligence. The term may also be applied to any machine that exhibits traits associated with a human mind such as learning and problem-solving.Due to the influence of Novels, films and other entertainments, when we heard about the word AI, most people think that it’s all about robots and their functions. But really it is the injection of human intelligence in machines. They are not simply robots, but their functions may vary. The actual fact is above all the assumptions and AI works on certain algorithms, for simple applications algorithms are simple and for higher applications complex algorithms are used. Assumptions of the science AI machines are mostly developed to attain certain targets and functioning on that basis. It can work out multiple algorithms at a time and make suitable deci-
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and "useTheofsignificance AI is wide and
using in medical, industrial and many other fields. Modern world is a world that is governed by algorithms.
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sions. In order to attain specific goals and perform certain actions they rationalize and act according to the situation. In the early period, the machines are developed on a mechanical basis only and not on a rational basis; but time changes the machines had given both cognitive and mechanical ability. The development of AI is a gradual process and happened through many years. Algorithms often play a very important part in the structure of artificial intelligence, where simple algorithms are used in simple applications, while more complex ones help frame strong artificial intelligence. They take up cognitive and rational activities and manage them in a suitable way. The significance and use of AI is wide and using in medical, industrial and many other fields. Modern world is a world that is governed by algorithms. Humans should summit themselves in front of the algorithms and asking for better suggestions from them. Man has developed machines, but mostly he is unaware that how it should be creatively used. Humans are thinking and worrying about how the machines are to be used in creative and destructive way to others but unaware about how it affect himself in a destructive way. In the modern ages the importance of an individual is losing and the technological advancement had taken its place. Artificial intelligence systems mainly can be divided into two categories; namely Weak and
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Strong AI’s .Weak AI carry out single jobs but in the case of strong AI it can perform highly sophisticated tasks in a rational way. In a human network connection it is impossible to transfer all the data to all the people in the world, but AI can interlink with millions of networks at a time and interact with them. Many issues that related with the emergence of the modern technologies have been discussed more in now days. One of the important among them is the unemployment of the humans. Many tasks, humans thought they can only be performed can be easily performed by the AI systems. And in an advanced way it can perform tasks that are impossible by the humans. Definitely it creates unemployment problems in a visible way, but the fact that we are unaware that it produces many employment opportunities in a secondary way. We are living in a time where the society is changing far faster and the Unemployment in the future days should be in a different way. It creates employment problems in different ways. The humans should be more skilled to overcome the skill of man made intelligence. Unlike competing with the AI, humans should develop a skill to protect them and using in a proper way. Men should develop their skill in an unnatural and different way to compete with them. But if the skill of the people is below the level of an AI, it cause serious unemployment issues.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Humans should increase their skill and a time will come when men has to compete with technologies. The humans are eagerly working to develop new AI systems, but it should be in a proper and straight way.Prominent figures had pointed out their views on Ai- Elon Musk-Speaking at MIT in 2014, he called AI humanity’s “biggest existential threat” and compared it to “summoning the demon.”From its origin AI has made as a debatable topic. Research in this area includes machine ethics, artificial moral agents, friendly AI and discussion towards building human rights framework is also in talks. Machines should have the ability to reduce the risks in dealing with the problems. Policies and preventive measures should be developed in order to reduce the risk of the Ai and robotics. The effect of automation and unemployment are discussed equally. Even though it would make unemployment, it also create job opportunities in a new way that the people who professionally skilled for operating and modifying AI systems should be in need. The traditional type jobs should made outdated and new jobs come into role. There are many ethical challenges also: • Lack of transparency of AI tools: AI decisions are not always intelligible to humans. • AI is not neutral: AI-based decisions are susceptible to inaccuracies, discriminatory outcomes, embedded or inserted bias. • Surveillance practices for data gathering and privacy of court users. • New concerns for fairness and risk for Human Rights and other fundamental values. In December 2018, Nvidia an American multinational company researchers distributed a preprint with accompanying software introducing StyleGAN, a GAN for producing unlimited number portraits of fake human faces. It can create not only human faces but also can create images of buildings, animals; route etc using this software Even though it has many uses it can cause serious dangers too. Using this technology people can make fake profiles, fake information to sham others. In December 2019, Face book took down a network
figures "Prominent had pointed out
their views on Ai- Elon Musk-Speaking at MIT in 2014, he called AI humanity’s “biggest existential threat” and compared it to “summoning the demon.”
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of accounts with false identities, and mentioned that some of them had used profile pictures created with artificial intelligence. Many eminent personalities had talked about the threats of AI and said that the full use of artificial intelligence in an unnatural way can lead to the end of the human race. From its initial period itself, AI had been observed and directed by scientists. One common theme is the idea that machines will become so highly developed that humans will not be able to keep up and they will take off on their own, redesigning themselves at an exponential rate. Whether the machines are dangerous and how they can cause harm to others etc are some of the questions that arise in the society. The modern society should develop some policies relating with the ethical issues of the machines. A proper ethics should be implemented and practised in the working of the systems. The power of artificial intelligence should be made and use to lower the risks and prevent harm. Policies should be developed and maintained to regulate artificial intelligence and its working. New Technologies can help to attain better life, but so far, it could be better directed.
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tPm_p tP¡_v _n. Un. aq¶mw hÀjw
At¡mtk«\pw D®n¡p«\pw Xs¶bmWv a\ Ên h¶Xv. A§s\ ¹m\nwKv Hs¡ Bcw`n¨p. cïp amkw ap³]v s{Sbn³ _p¡v sNbvXp. tIcf¯n \n¶pw D¯À{]tZinse tKmcJv]qcnte¡v t]mIp¶ c]vXnkmKÀ FIvkv{]Êv. tImtfPn \n¶pff A\paXn Hs¡ hm§n. R§Ä \mep t]À tIcf¯n \n¶v bm{X Bcw`n¨p. A¼Xp aWn¡qÀ ZoÀLn¨ bm{X tIcfw hn«p, Xangv\mSv, B{Ô, alm cmjv{S, a[y{]tZiv, D¯À{]tZiv A§s\ t]mbn. A§s\ aq¶p Znhkw FSp¯ \o ï bm{Xbv¡v tijw sshIn«v \mep aWn¡v tKmcJv]qÀ sdbnÂth tÌj\n F¯n. s{Sbn³ bm{X Hmtcm¶pw Hmtcm A\p`hw BWv. Ipsd BÄ¡msc Iïp. ]cnNbs¸«p. \msf cmhnsebmWv t\¸mfnte¡pff bm{X Xncn¡p¶Xv. cm{Xn tKmcJv]qÀ _nj¸v lukn Xmakw icnbm¡nbn«pïv. CSp¡nbnepff A¨\mWv AXnsâ NpaXe¡mc³. A¨³ R§Ä¡v \mep t]À¡v cïv dqapw, `£Whpw \msf F§s\bmWv, Ft¸mgmWv t]mtIïXv F¶pw thï \nÀt±i§fpw aäp klmb§fpw sNbvXp X¶p. A§s\ ASp¯ Znhkw cmhnse `£Ww Ign¨v ]¯v aWnbmbt¸mÄ tKmcJv]q cnt\mSv hnS ]dªv C´yþt\¸mÄ t_mÀUdmb kqtWmenbnte¡v bm{X Xncn¨p. GItZiw aq¶p aWn¡qÀ IqSpX bm{X Dïmbncp¶p. _kv kqtWmenbn F¯nbt¸mÄ R§Ä AhnsS \n¶v \S¶v t\¸mfnte¡v IS¶p. t_mÀUdn R§fpsS sFUn ImÀUv ImWn¨p. R§sf IS¯nhn«p. Hcp \qdp aoäÀ \S¶p Ignªm [mcmfw tlm«epIÄ, aWn FIvkvtN©v kuIcy§Ä, _kv_p¡n\v skâÀ... A§s\ [mcmfw ISIÄ Dïv. R§Ä tlm«en Ibdn `£Ww Ign¨p ssIbnepff C´y³ cq] t\¸mÄ cq] B¡n. Hcp C´y³ cq] 1.5 t\¸mÄ cq] BWv. sshIn«v 5.30 \v ImTvaWvUphnte¡pff _kv _p¡v sNbvXp. cmhnse \mep aWn¡v ImTvaWvUphn F¯pw. R§Ä sshIn«v `£Ww Ign¨v _kv Im¯p \n¡pIbmWv. _kv h¶t¸mÄ 24 koäpff sNdnb hïn. _k v Ipd¨p ]gbXmWv. koäpIÄ \ndªp. _mKpIÄ FÃmw _Ênsâ apIfn sI«n h¨p. _Êv HmSn XpS§n, Ipd¨v
Zqcw Ignªt¸mÄ t\¸mÄ t]meoknsâ sN¡v t]mÌv Dïv. AhÀ hïnbpsS apIfn Ibdn _mKpIÄ t\m¡n. bm{X XpSÀ¶p. kÔy Ignªp. Ccp«paqSn XpS§n. hfhpw Xncphpapff ZpÀKaamb ]mXbneqsSbmWv bm{X. kpc£thenItfm AXncpIpdn¡p¶ IÃpItfm H¶pw Xs¶bnÃm¯ hoXnIpdª tdmUnsâ AcnIptNÀ¶v t]mIpt¼mÄ Xmgt¯¡v t\m¡nbm `bw tXm¶pw. Aev]w A{i²aXn _Êv sN¦p¯mb Xmgvhcbnte¡v hogm³ ]ns¶sbm¶pw _m¡nbpïmhnÃ. tdmUv NneØe§fn Ipg¸w Csænepw NneS¯ v hfsc tamiambncp¶p. F{X]cnNb k¼¶ cmsW¦nepw ss{UhÀamcpsS a\Icp¯pw Pm{KXbpw ]co£n¡p¶Xmbncp¶p. ImTvaWvUphnte¡pff tdmUv. cmhnse \mepaWnbmbt¸mÄ ImTvaWvUphn _Êv F¯n. _Êv Cd§n bt¸mÄ Xs¶ dqw Dïv F¶p ]dªXv. BfpIÄ h«wIqSn. Ahkm\w 800 t\¸mÄ cq]bv¡v dqw In«n. GPâv Xs¶ SmIvkn hnfn¨p X¶p. amcpXn 800 BWv SmIvkn. \mep _Uv Dff dqw. Ipd¨pt\ cw Dd§n. R§Ä¡p t]mtIï F³. Pn. H. bpsS UbdIvStd hnfn¨p. At±lw R§Ä¡p htcïp¶ dq«v hniZoIcn¨v X¶p. R§Ä¡v t]mtIïXv ^mÀ]n§v(Pharping) F¶ Øet¯¡mWv. ImTvaWvUphn \n¶v 12 IntemaoäÀ Zqcw Dïv. Hcp SmIvkn hnfn¨v R§Ä AhnsS F¯n. km[mcW Hcp {Kmaw. tKmX¼pw, s\ Ãpw, ]¨¡dnIfpw aäpw Irjn sNbvXp Pohn¡p¶ km[mcW {KmahmknIÄ ]iphpw BSpw an¡ hoSpIfnepw Dïv. IrjnbmWv {][m\ hcpam\ amÀ¤w. {KmaoW \·bpw im´Xbpw kuµcyhpw Hs¡bpïv. R§Ä¡v Xmakn¡phm³ In«nb Øew hfsc {]tXyIXbpffXmbncp¶p. C´ybnse t]mse Xs¶ amen\y kwkvIcWw t\¸mfnsebpw henb {]iv\ambncp¶p. {] IrXn sb kwc£n¡pI F¶ Nn´bn F³.Pn. H Xs¶ hn`mh\w sNbvX kwKXnbmWv {] IrXn kulrZ hoSpIÄ. {]IrXnsbbpw a®ns\ bpw NqjWw sN¿msX D]tbmKn¨Xn\v tijw hens¨dnbp¶ NnÃpIp¸nIÄ D]tbmKn¨pw ] ibpff a®psImïpw hoSpIÄ \nÀ½n¡p¶p. hoSnsâ Xd a®p sImïv sagpInbncn¡p¶p.
O ORRTTHHO ODDO OXX TTHHEEO OLO LOG GIICCAALL SSEEM MIINNAARRY, Y,KO KOTTTAYA TAYAM M
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`n¯n ]e \nd¯nepff NnÃpIp¸nIÄ D]tbmKn¨pw, CSbn ]ia®psImïv \n d¨ncn¡p¶p. apIfn ]pÃptaªncn¡p¶p. C§s\ hyXykvXamb Bibw BWv AhÀ \S¸m¡p¶Xv. {][m\ ambpw ]e \nd¯nepff _nbÀ Ip¸nIfmWv D]tbmKn¨ncn¡p¶Xv. AXv sImïv ]e\ nd¯nepff Ip¸nIfn IqSn kqcy{]Imiw AIt¯¡v IS¡pt¼mÄ hÀ®§fpsS {] tXyI A\p`qXnbmWv. asämcp {]tXyIX ImemhØbmWv. IqSnbm 15O C Ipdªm 80 C G{]n sabv amk¯nse 380 C NqSn \n¶v At§m«v F¯nbt¸mÄ Hcp {]tXyI kpJw. ]ns¶ Dd§phm³ \à s_Upw, I«nbpff ]p X¸pw, Zqtc¡v t\m¡nbm aªp aqSnb ae\ ncIfpw. InS¶m aXn AdnbmsX Dd§nt¸mIpw. Fgpt¶Â¡m\pw tXm¶nÃ. ^m³ H¶pw BhiytabnÃ. kzØambn InS¶pd§mw. cm{Xn F«p aWnbmIpw aps¼ sXcphpIÄ Hs¡ hnP\ amIpw. ISIÄ Hs¡ ASbv¡pw. Ht¶m ctïm hgntbmc ISIÄ am{Xta DïmhpIbpffq. AXncmhnse BfpIÄ tPmen¡p t]mIpw. Irjn ]WnIÄ BWv {][m\ambpw. C´ybnse \ Kc§fn tPmen sN¿p¶ [mcmfw t]À Dïv. an¡ ISIfnepw aZyw kpe`ambn e`n¡pw. `£WimeIfn Hs¡ Nmcmbhpw Dïv. XWp¸n \n¶v c£ t\Sm³ BfpIÄ hm§n D]tbmKn¡p¶pïv. `qcn]£ aZy {_m³UpIfpw
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C´y³ {_m³UpIÄ BWv. {]mtZinIambn \ nÀ½n¡p¶ aZy {_m³UpIfpw Dïv. hml\§Ä C´ybn \n¶pw ssN\bn \n¶pw Cd¡paXnsN¿p¶hbmWv. C´ybn ImWm¯ hnhn[ hml\ tamUepIÄ tdmUn Dïv. s]t{SmÄ, Uok Hs¡ C´ybn \n¶mWv sImïpt]mIp¶Xv. C´y³ Hmbn tImÀ¸tdjsâ ]¼pIÄ Iïp. tNmdv, \ypUnÂknsâ hnhn[ Xc¯n DffXv. tamtamkv Hs¡bmWv {][m\ `£Ww. tKmX¼v Irjn sN¿p¶psï¦nepw N¸m¯n H¶pw tlm«epIfn t]mepw e`n¨nÃ. sNdnb `£WimeIfn Ibdnbm t]mepw hnhn[ cpNnIfn \ypUnÂkpw hnhn[ Xc¯nepff tamtamkpw In«pw. ho«nte¡v hnfn¡m³ t\¸mÄ knwImÀUv FSp¯p. AXpIqSmsX Xmakn¡p¶ Øe¯v CâÀs\äv kuIcyw Dïmbncp¶p. ap¸Xv ZnhkamWv {]mtbmKnI ]cnioe\w. BZys¯ aq¶p BgvN tImgvknsâ `mKambn«pff dnt¸mÀ«pIfpw ]cn]mSnIfpw XoÀ¯v Ahkm\ s¯ HcmgvN t\¸mfnse aäv {][m\ Øe§Ä t]mbn ImWpI F¶Xmbncp¶ ¹m³. R§Ä t]mb F³.Pn.H {]mtZinI D¶a\¯n\mbn hn`mh\w sNbvX hnhn[ t{]mPIväpIÄ \S ¯p¶pïv. Irjn, kv{XoimàoIcWw, kzbw klmbkwL§Ä, amen\y \nÀ½mÀÖ\w F¶nh {]mtZinI I½änIfpsSbpw kwL§fpsSbpw Hs¡ klmbt¯mSpIqSn {]tZi¯nsâ ka{K hnIk\¯n\v hnhn[ ]cn]mSnIÄ \S ¯p¶p. bp. F³.sâbpw kÀ¡mcnsâbpw aäpw km¼¯nI klmbw AhÀ¡p e`n¡p¶pïv. F{Xbpw s]s«¶v tImtfPnte¡v sImSpt¡ï dnt¸mÀ«pIfpw AhnsS R§Ä¡v \nÀt±in¨ Imcy§Ä ]qÀ¯oIcn¡pI F¶XmWv R§fpsS Dt±iw. cmhnse kv¡qfn ¢mkv FSp¡pIbpw AXpIgnªv tlmkv]näen t]mbn AhnSps¯ Imcy§Ä Hs¡ a\ Ênem¡pIbpw Hgnhp Znhk§fn ASp¯pff _p²B{ia§Ä aäv Øe§Ä Hs¡ t]mbn Iïp. Nne Znhk§fn ssaXm\¯v ^pSvt_m Ä Hs¡ Ifn¨v kt´mjIcambn Znhk§Ä IS¶pt]mbn. \m«n {]tZi¯nsâ \·bpw
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kuµcyhpapff \sÃmcp Øew. \m«pImcn Ipsdt]À \à ]cnNb¡mcmbn. R§Ä AhnsS F¯n 18þmw Znhkw Hcp i\nbmgvNbmWv. cmhnse Fgpt¶äv ]¯v aWnbmbt¸mÄ `£Ww Ign¨n«v Xncn¨p hcpt¼mÄ ssaXm\¯ v Ip«nIÄ Ifn¡p¶pïv. R§fpw AhtcmsSm¸w IqSn. Ifn Hs¡ Ignªv R§Ä Xmakn¡p¶ Øet¯¡v \S¶p hcpt¼mgmWv, s]s«¶v `qanbpff Dffn \n¶v henb i_vZw.., henbXv F¶p ]dbpt¼mÄ henb apg¡apff i_vZw. Xdbn Im Dd¸n¨v \nev¡m³ ]äp¶nÃ. ASp¯ v hoSpIÄ Hs¡ \n ew s]m¯n. NneXv apgph\mbn hoWp. NneXv `mKoIambpw. CeIv{SnIv t]mÌpIÄ Hs¡ NneXp hoWp. F´mWv Npäp \S¡¶sX¶v Adnbm¯ AhØ. CsXÃmw sNdnb sk¡âpIÄ¡pÅn \S¶ kw`hamWv. BfpIÄ Icªp \nehnfn¨v Cd§n HmSp¶p. henb \nehnfnIfpsS i_vZ amWv Npäpw. F´mWv \S¡p¶sX¶v ]I¨p\n ev¡pt¼mgmWv hoïpw cïv XhW Cu {]Xn`mkw kw`hn¨p. an\n äpIÄ¡pffn aq¶v \mev {]mhiyw. R§Ä Ipd¨pt\cw AhnsS Xs¶ \n¶p. H¶p Hcp ]nSn In«p¶nÃ. R§Ä XmakØe¯v F¯nbt¸mÄ AhnsSbpw B sI«nS¯nsâ Hcp aqe CSªn«pïv. At¸mgmWv t^mWn hoSpIfn \n¶pff satkÖpw, hnfnIfpw hcp¶Xv. \n§Ä FhnsSbm t\¸mfn henb `qI¼w BsW¶v. At¸mgmWv a\Ênem¡p¶Xv henb `qI¼w BWv. sXm«pap¼v A\p`hn¨Xv F¶v. BsI t] Sn¨pt]mbn. F´p sN¿Wsa¶v H¶pw AdnbnÃ. R§Ä DSt\ F³. Pn. H. bpsS DSaØXbnepff tlmkv]näente¡v t]mbn. AhnsS henb Xnc¡v. H¶v AIt¯¡v t]mIphm³ t]mepw Ignbp¶nÃ. t]meokpw \m«pImcpw tNÀ¶v ]cn¡p]änbhsc sImïphcp¶p. At¸mÄ Xs¶ R§Ä Ipd¨pt\ cw ap¼v Ifn¨ncp¶ ssaXm\¯v t]meokv hoSps]mfnªv t]mbhÀ¡v XmXv¡menIambn Xmakn¡p¶Xn\pthïn kuIcy§Ä sN¿p¶p. henb ]cn{`m´nbmWv FÃmbnShpw. R§Ä XmakØet¯¡v Xncn¨ph¶p. F´mbmepw Hcp cm{Xn AhnsSXs¶ \nev¡m³ Xocpam\n ¨p. cm{Xn InS¶pd§nbnÃ. XWp¸¯v ]pd¯v Cd§n Ccp¶p. cm{Xn ]eXhW `qNe\w Dïmbn. `qNe\w DïmIpt¼mtg¡pw henb \nehnfIÄ
BWv Npäpw. cm{XnbpsS \ni_vZXbn henb \nehnfnbpsS i_vZw. ASp¯ Znhkw t\ cw shfp¯p. `qNe\w XpStc DïmhpIbmWv. tImtfPn \n¶v hnfn h¶p. `qNe\w KpcpXcamhpIbmWv. C\nbpw `qNe\§Ä DïmIpsa¶v kÀ¡mÀ tI{µ§fn \n¶v Adnbn¸pïv. C´y³ BÀanbpsS ChmIvthj³ flight ImTvaWvVp hnam\¯mf¯n \n¶pw UÂlnbnte¡v Dïv. F{Xbpw s]s«¶v Xncn¨phcWsa¶v Adnbn¸ph¶p. F³.Pn. H UbdIvSdtdmSp Xncn¨p sNÃphm\pff Adnbn¸v In«n F¶v ]dªt¸mÄ At±lhpw ]dªXv \n§Ä t]mIp¶XmWv \ÃXv. Asæn Nnet¸mÄ Häs¸«p t]mIpsa¶v ]dªp. R§Ä Xncn¨pt]m cphm³ FÃmw X¿mdmbn. ImTvaWvUphnte¡v t]m Iphm³ Hcp kuIcyhpanÃ. SmIvkn hnfn¨t¸mÄ BÀ¡pw hcm³ k½XaÃ. Ahkm\w t]meokv tÌj\n t]mbn ]dªp. t]meokv tÌj\n  \n¶v Hcp SmIvkn hnfn¨pX¶p. FÃmhtcmSpw bm{X ]dª v ImTvaWvVphnte¡v bm{X Xncn¨p. t]mIp¶ hgn¡v tdmUpIfpw sI«nS§fpw FÃmw s]mfnªp InS¡pIbmWv. NneS¯v tdmUv cïmbn ]nfÀ¶v InS¡p¶p. hïn HmSnsImïncn¡pt¼mÄ `qNe\w Dïmbn. DSs\ hïn \nÀ¯n Cd§n. ImÀ Hcp hit¯¡v \nc§n t]mhpIbmWv. hfsc kabw FSp¯v ]Xps¡ R§Ä ImTvaWvUp hnam\¯mhf¯n F¯n. Bbnc§Ä BWv XSn¨pIqSn \nev¡p¶Xv. ]e cmPy§fpsSbpw sImSnIÄ sh¨v IuïdpIÄ \nc¯n C«ncn¡p¶p. FÃmbnS¯pw \à Xnc¡v. C´ybpsS sImSn sh¨ IuïÀ am{Xw F§pw IïnÃ. ]n¶oSmWv kw`hw AdnªXv. C´y³ Fw_kn XIÀ¶p. DtZymKØÀ¡v ]cp¡pIÄ
`qanbpff Dffn \n¶v "s]s«¶vhenb i_vZw!!! henbXv F¶p ]dbpt¼mÄ henb apg¡apff i_vZw.... Xdbn Im Dd¸n¨v \nev¡m³ ]äp¶nÃ
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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Dïv. HcmfpsS `mcybpw Ipªpw acn¨pt]m bn. R§Ä FhnsSbmWv ChmtIzj\pthïn dnt¸mÀ«v sNt¿ïsX¶v At\zjn¨v Ahkm\w henb Hcp \ncbpsS ]pdIn t]mbn \n¶p. aWn¡qdpIÄ Ignªt¸mÄ HcmÄ h¶p Hcp \¼À ssI¿n FgpXnbn«p t]mbn. Ft¸mÄ t]mIm³ ]äpsat¶m F§s\bmWv ap³t]m s«t¶m H¶pw AdnbnÃ. Iyphn \nev¡pt¼mgmWv FhdÌv t_ kv Iym¼n \n¶ v slentIm]vädpIÄ h¶v em³Uv sN¿p¶Xv {i²bnÂs]«Xv. AhnsS henb Zpc´amWv kw`hn¨Xv. `qI¼w aqew aªv henb ]mfnIfmbn hoWp. [mcmfw t]À acn¡pIbpw ]cpt¡Â¡pIbpw sNbvXp. slen tIm]vädn sImïph¶tijw B_pe³kn Ibän tlmkv]näen sImïpt]mIp¶p. Poh³ Dtïm, acnt¨m F¶v H¶pw AdnbnÃ. NnecpsS apJ¯nsâ Hcp `mKw CÃ. NneÀ¡v Hcp ssI¿pw Imepw CÃ. apgph\mbpw aªnsâ ASnbnÂs¸«hcpsS icoc¯n Fgp¯p ] dbm³ thïn H¶pw CÃ. Iïm t]Sn¨pt]m Ipw. AXpt]msebmWv AhØ. slentIm]vädp Ifpw B¼pe³kpIfpw [mcmfw h¶p t]mbn. cm{Xn Gsd sshIn Adnªp C¶v t]mIm³ ] änÃ. cmhnse ssI¿n Dïmbncp¶ Ipd¨v _nkvIäv Ign¨XmWv. thsd H¶pw Ign¨n«nÃ. Kh¬saânsâ \nÀt±i{]Imcw tlm«epIÄ
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Hs¡ AS¨p. dqapIÄ H¶pw In«m\nÃ. XpSsc XpSscbpff `qNe\§Ä aqew tlm«epIÄ Hs¡ AS¨p. ]ns¶bpw kpc£nXamb Øew hnam\¯mhfw Xs¶bmWv. ASp¯ Znhkw cmhnse Iyqhn t]mbn \nev¡pIbpw thWw. cm{Xn \à XWp¸v BWv. dqapIfpw tlm«epIfpw In«m¯XpsImïv SqdnÌpIÄ FÃmw hnam\¯mhf¯n Xs¶ Dïv. H¶p Nmcn Ccn¡mw F¶p hnNmcn¨m Xnc¡paqew BfpIfpsS ASnbn Bbn t]mIpw. H¶p InS¡m³ thïn XpdÊmb Hcp Øew Iïp]n Sn¨p. _mK v XebnWbm¡n InS¶p. InS¶t¸mÄ R§fpsS CSbn thsd Hmtcmcp¯À h¶p XpS§n. BcmWv FhnSp¶mWv F¶v H¶pw AdnbnÃ. Gsdt\cw H¶p InS¡m\mbnÃ. DS³ Xs¶ Fgpt¶äp. ASp¯ cmhnsebmIm³ Im¯ncp¶v t\cw shfp¸n¨p. HmSn Iyqhn \nev¡m³ t]mbt¸mÄ \nÀt±iw In«n. C´ybpsSbpw ssN\bpsSbpw ^vsseäpIÄ B`y´c sSÀan\en \n¶mWv FSp¡p¶sX¶v. F´mbmepw cmPym´c sSÀan\en \n¶v B`y´c sSÀan\ente¡v Ipd¨v Zqcw Dïv. {]`mX IÀ½§Ä Hs¡ Ignªn«v At§m«v t]m Imw. R§Ä _m¯v dqw X¸n \S¶v Ahkm\w Isï¯n. AsXmcp A]mc ImgvNbmbncp¶p. _m¯v dqw ^pÄ t»m¡mWv. AIt¯m«v t]mbn«v ]p d¯p \nev¡m³ t]mepw ]äp¶nÃ, F´mbmepw H¶pw \S¡nà F¶v a\Ênembn. R§Ä B`y´c sSÀan\ente¡v HmSn. ]WnIÄ \S¶p sImïncn¡p¶ ]pXnb sSÀan\ BWv. R§Ä HmSn AhnsS sNÃpt¼mÄ ImWp¶Xv P\kmKcamWv. _mKpw s]«nbpsams¡ Xdbn shbv¡m\pff CSw CÃm¯XpsImïv Xebn Npa¶v sImïv \nev¡pIbmWv. thsd \nhÀ¯n H¶pw CÃ. R§fpw Xnc¡nsâ CSbn Ibdn \n¶p. aWn¡qdpIÄ t]mbn. Xnc¡n\nSbn R§Ä \mep t]À¡v DffXn cïp t]sc ImWp¶nÃ. Iptd X¸n H¶p IïnÃ. samss_ en t^m¬ Hs¡ NmÀÖv XoÀ¶v Hm^v Bbn. Xnc¡n\nSbn FhnsSsb¦nepw ImWpw, UÂlnbnte¡mWtÃm t]mIp¶Xv. AhnsS sh¨v ImWtÃm F¶v Bizkn¨p. A§s\ \n ev] v XpScpIbmWv. Ahkm\w R§Ä cïp t] À sSÀan\ensâ Dffn Ibdn. Fw_knbnse
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
DtZymKØÀ AhnsS Dïmbncp¶p. R§fpsS t]cphnhc§Ä FgpXn FSp¯p. F¶n«v R§tfmSv Ipd¨p kabw Im¯ncn¡m³ ]dªp. Hcp Bbncw t]sc¦nepw sSÀan\ensâ Dffn Dïv. kabw cm{Xnbmbn FÃmhcpw DSt\ t] mImw F¶v hnNmcn¨v Ccp¸mWv. ]p d¯ v henb P\¡q«w thsd Dïv H¯ncnt\cw Ignªt¸mÄ FÃmhÀ¡pw aq¶p N¸m¯nbpw A¨mdpw Hcp Aepan\nbw t^mbnen s]m Xnªv sImïp X¶p. cïp Znhkw IqSnbncp¶p In«nb `£WamWv. kt´mjt¯msS s]s«¶v Ign¨p. DSt\ Flight h¶v sImïv t]m Ipw F¶ {] Xo£bnemWv Ccp¸v. Gsd t\cw Ignªt¸mÄ DtZymKØcn \n¶v \nÀt±iw h¶p. cïp ^vsseäpIÄ BWv hcp¶Xv. BZys¯ ^vsseän KÀ`nWnIsfbpw {]m bambhscbpw BWv sImïpt]mIp¶Xv. Hcp ^vsseän 500 t] À¡v t]mIm³ ]äq. koäpIÄ H¶pw CÃ. Xdbn Ccp¶v t]mIWw. FÃmhcpw k½Xn¨p. BZys¯ ^vsseävv DS³ Xs¶ hcpw. cïmas¯ ^vsseäv \mep aWn¡qdn\ptijw hcpw. F´mbmepw 4 aWn¡qÀ IqSn Im¯m aXnbtÃm, Ct{X kabw \n¶ntÃ. ASp¯ Znhkw UÂlnbn F¯mw FÃmhÀ¡pw kt´mjambn. R§Ä cïp t] cpw H¶p Nmcn Ccn¡m³ thïn Hcp Iuïdnsâ ASp¯v t]mbncp¶p £oWw ImcWw AhnsS Ccp¶v Dd§nt]mbn. ASp¯ Znhkw cmhnse henb _lfw tI«mWv Fgpt¶Â¡p¶Xv. sSÀan\en\pffn t\¸mÄ t]meokv. t] meokpambn henb kwLÀjw C´ybpsS ^vsseäv C\n bpw cmPym´c sSÀan\en \n¶v BWv. DS³ Xs¶ FÃmhcpw ChnsS \n¶v t]mIWw F¶mWv t]meoknsâ Bhiyw. Fw_knbn \n¶v Bsc¦nepw hcmsX ChnsS \n¶v Cd§nà F¶p ]dªp \n ev¡pIbmWv P\w. cm{Xnbn BsI Hcp ^vsseäv am{Xta h¶pffq. Fw_ knbn \n¶v Bsc¦nepw ]dbmsX ChnsS \n¶v Cd§nà F¶v ]dªv FÃmhcpw AhnsSXs¶ Ccp¸mbn. t]meokv Fgpt¶Â¸n¨p hnSm³ t\m¡nbt¸mÄ kwLÀjw Dïmbn. t]m eokns\ ]nSn¨p XffpIsbms¡ sNbvXp. Xncn¡n\n Sbn t]meokns\ Btcm ASn¨p. ]ns¶ ]d bïtÃm, t]meokv \mep `mK¯p\n¶v em¯n NmÀÖv \S¯n. FÃmhcpw Cd§n HmSn. R§Ä cïpt]cpw HmSn ]pd¯ph¶t¸mÄ ImWmXp
t]mb cïp t]scbpw In«n. AhÀ hnNmcn¨Xv R§Ä UÂlnbn F¯nsb¶mWv. A§s\ R§Ä \mept]ÀIqSn cmPym´c sSÀan\ en C´ybpsS ChmIzthj³ ^vsseänsâ Iyqhn h¶p \n¶p. henb {]Xo£Isfm¶pw CÃmbncp¶p. aq¶mas¯ ZnhkamWv. thsd \n hÀ¯nsbm¶pw CÃm¯XpsImïv t]mIm³ ] äp F¶ hnizmk¯n Iyqhn Xs¶ \n¶p. k¶² kwLS\IfpsSbpw bp. F³. sâbpw hïnIfn \n¶v Izqhnte¡v _nkv¡äpw shffhpw Fdnªp X¶n«v hïn hn«p t]mIpw. Hcp Ip¸n shffw Xcptam F¶p tNmZn¨v BfpIÄ HmSn sNÃpt¼mtg¡pw hïn t]mbncn¡pw. R§Ä sshIpt¶cw hsc \n¶p. H¶pw kw`hn¨nÃ. C´ybpsS ^vsseäpIÄ hcp¶XpsImïv aäp cmPy§fpsS ^vsseäpIÄ t]mIphm³ Ignbp¶nÃ. FbÀt]mÀ«v AtXmdnän C´ybpsS ^vsseävv Cd§m³ k½Xn¡p¶nÃ. C§s\ ]e ]e hmÀ¯IÄ ]ecpw ]dªptI«p. BÀ¡pw H¶pw hyàambn AdnbnÃ. cm{Xn Bbt¸mÄ hnam\¯mhf¯n \n¶v Adnbn¸v h¶p. C´ybpsS ChmIvthj³ ^vsseävv C\nbpw CÃ. FÃmhscbpw sImïp t]mIphm³ thïn C´y³ hntZiImcy a{´mebw D¯À{]tZiv kwØm\ kÀ¡mcpambn tNÀ¶ v tKmcJv]qcn \n¶v _ÊpIÄ Ab¨n«pïv. ASp¯ Znhkw cmhnse 8 aWn¡v ImTvaWvVp _Êv tÌjsâ ASp¯pff {Kuïn F¯Ww F¶ Adnbn¸v In«n. Iyphn \n¶ FÃmhcpw \ncmicmbn aS§n. R§fpw Hcp Øew Isï¯n AhnsS InS¶p. Xnc¡ns\m¶pw H«pw IpdhnÃ. ASp¯ Znhkw cmhnse Fgpt¶äv hnam\¯mhf¯n \n¶pXs¶ Hcp SmIvkn In«n. R§Ä {Kuïn F¯n. F«pawn Bbt¸mtg¡pw _ÊpIÄ h¶p XpS§n. GItZiw \qdp _ÊpIÄ h¶p. AhnsS h¶ DtZymKØtcmSv R§Ä \S¶ kw`h§Ä ]dªp. hnZymÀ°nItfbpw SqdnÌpItfbpw BZywh¶ _ÊpIfn Ibän. _ÊpIÄ \o§n XpS§n. ap³t]m«v t]mIpw tXmdpw tdmUpIÄ H¶pw CÃ. aeIÄ CSnªv Xmtg¡v ]Xn ¨ncn¡p¶p. Iptd Øe¯v C´y³ BÀanbpw t\¸mÄ t]meokv tNÀ¶v XmXv¡menIambn hgnIÄ \nÀ½n¡p¶p, XmXv¡menIambn \n À½n¨v hgnIfn IqSn ]Xps¡ ap³t]m«v t]mbn. hi§fnse henb ]mdsI«pIÄ hgnbnte¡v
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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CXn \ns¶ms¡ c£s¸«Xv "Nn´n¡pt¼mÄ Hcp A`vZpXambn tXm¶pw. \½Ä Cu ImWn¡p¶ {]lk\§Ä Hs¡ shdptXbmsW¶v a\Ênem¡m³ Ipd¨p \nanj§Ä t]mepw thïnhcnÃ...
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hogptam F¶ t]Snbpïmbncp¶p. aWn¡qdpIÄ FSp¯v hgnIÄ Dïm¡n aeIÄ Cd§n Xmtg¡v t]mhpIbmWv. Ahkm\w aWn¡qdpIÄ \oï bm{Xbv¡v tijw C´y³ t_mÀUÀ IS¶p. ]«mf¡mÀ _Ênsâ Dffn Ibdn R§fpsS sFUn ImÀUv ]cntim[n¡pIbpw t]cv, Øew F´v Bhiy¯n\mWv t\¸mfn t]mbXv F¶ hnhc§Ä FgpXnsbSp¯p. B bm{X Ahkm\n ¨Xv tKmcJv]qÀ bqWnthgvknän {KuïnemWv. XteZnhkw cmhnse H¼Xp aWn¡v t\¸mfn \n¶p XpS§nb bm{X ]ntä Znhkw cmhnse 4 aWn¡v tKmcJv]qcn Ahkm\n¨p. AhnsS FÃmhÀ¡pw `£Whpw, {^jv BIm\pff kuIcyw samss_en NmÀÖv sN¿m\pff kwhn[m\w Hs¡ Dïmbncp¶p. R§fpsS hnhc§Ä FÃmw AhnsS sImSp¯p. AhnsS \n¶v C´ybn FhntS¡pw kuP\yambn s{Sbn\n t]mIm³ Hcp P\d Sn¡äv X¶p. tIcf¯nte¡v s{Sbn³ At\zjn¨t¸mÄ cïp Znhkw Igntª Dffq. cïv ZnhkwIqSn AhnsS \ne v¡m³ ]änÃ. A{Xam{Xw XfÀ¶pt]mbncp¶p. R§Ä e¡v\uhn\p s{Sbn³ Ibdn. e¡v\u Ou[cn Nc¬ kn²v FbÀt]mÀ«n F¯n. ^vsseäv At\zjn¨t¸mÄ tIcf¯nte¡v At¶ Znhkw ^vsseäv CÃ. _mw¥qcnte¡v AcaWn¡qdn\pffn C³UntKmbpsS ^vsseäv Dïv. DS³Xs¶ Sn¡äv FSp¯p. sN¡n FÃmw s]s«¶v Ignªp. ss^bnän Ibdn cïp aWn¡qÀ sImïv _mw¥qcn F¯n. FbÀt]m À«n R§sf kzoIcn¡m³ tImtfPn \n¶v A[ym]IÀ h¶ncp¶p. tIcf¯nte¡v hcm\p ff hgnIÄ At\zjn¨t¸mÄ cm{Xn 8 aWn¡v ap¼ v _mw¥qÀ sk³{S sdbnÂth tÌj\n F¯nbm \m«nte¡pff s{Sbn³In«pw F¶p a\ Ênem¡n. FbÀt]mÀ«n \n¶v t\sc sdbnÂth tÌj\n F¯n. s{Sbn³ F¯nbn«pïv. R§Ä s{Sbn\nse TTEtbmSv Imcy§Ä ]dªp. tKmcJv]
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qcn \n¶v X¶ Sn¡äp ImWn¨p. At±lw Éo¸À Iw]mÀ«vsaân IbdnsImffm³ ]dªp. tImb¼¯qÀ Bbt¸mtg¡pw FÃmhÀ¡pw koäv In«n. D¨bmbt¸mtg¡pw ho«n F¯n. H¯ncnt]cpsS {]mÀ°\bpw klmb§fpw R§fpsSH¸w Dïmbncp¶p. kXyw ]dªm ho«n F¯n Xte Znhk§fnse ]{X§fpw, Sn hn se aäpw hmÀ¯IÄ Iït¸mgmWv `qNe\¯nsâ apgph\mbv Hcp Nn{Xw hyàambXv. t\¸mfn Bbncp¶t¸mÄ Npäpw ImWp¶ Imcy§Ä am{Xta Adnbm³ Ignªncp¶pffq. 7.9 Xo{hXbnepff `qI¼amWv kw`hn¨Xv. \ nch[n sI«nS§fpw Ncn{X kvamcI§fpw XIÀ¶p. 7000þ A[nIw BfpIÄ acn¨Xmbn IW¡m¡p¶p. CXn aebmfnIfpw DÄs¸Sp¶p. FhdÌv t_kv Iym¼nepw aäpw Hs¡ [mcmgw t]sc ImWmsXbmbn. ImTvaWvVphn KXmKX hÀ¯mhn\nab kwhn[m\§Ä ]qÀ®ambn XIÀ¶p. sshZypXn, PehnXcWw XpS§nbh \ne¨p. `qI¼s¯ t\¸mÄ kÀ¡mÀ tZinb Zpc´ambn {]Jym]n¨p. `qNe\¯nsâ AesbmenIÄ D¯cC´y apgph\mbpw A\p`hs¸«p. t\¸mfn\v BZyambn klmbsa¯n¨Xv C´ybmWv. ssk\o Ihpw AÃmsXbpff klmbw `qI¼w \S¶v aWn¡qdpIÄ¡Iw F¯n¨p. 40 AwKtZinb Zpc´\nhmcW tk\bmWv BZyw AhnsS F¯nbXv. Hm¸tdj³ ssa{Xn F¶ t]cn«n«pff klmbZuXyamWv ssk\yw t\¸mfn\v \ Ip¶Xv. Fsâ PohnX¯nse henb Hcp kw`hambncp¶p CXv. {]Xo£n¨pt]mbXv H¶v, In«nbXv thsdsbm¶v. Nn´n¡pt¼mÄ CXn \ns¶ms¡ c£s¸«Xv Hcp A`vZqXambn tXm¶pw. \½Ä Cu ImWn¡p¶ {] lk\§Ä Hs¡ shdptXbmsW¶v a\Ênem¡m³ Ipd¨p \nanj§Ä t]mepw thïnhcnÃ.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
DuXn-b-Xm-WtÃ.....?
Uo. knt\m ]n. km_p _n. Un. \memw hÀjw
AsX, Du-Xn-b-XmWv.a-\-jy³ F¶ AXv`p-X-{]-Xn-`mkw cp]-sa-Sp-¯Xpw B DuXensâ ivIXn-sIm-ïmWv. F-s´Ãmw {]Xo-£-tbmSpw, Dt{Z-K-t¯mSpw IqsS-bmImw ssZhw a\p-jy-\n-te¡v B Poh-izmkw DuXnb-Xv. GsXmcp {]hÀ¯-\-¯n\pw Xpehyw, hn]-co-X-hp -amb {]Xn-{]-hÀ¯\w Dïm-bn-cn¡pw \yq«sâ Cu aq¶mw Ne-\-\n-baw hcpw apt¼ Xs¶ ssZh-¯n\v Imcyw ] nSn-In-«n-¯p-S§n. Po-h-izmkw hoWv H¶v t\tc \n¶n-Ã. AXn\p apt¼ Xs¶ ssZhs¯ Xncn¨v DuXm³ XpS-§nb äowam Cu a\p-jyÀ.- G-sXÃmw Xc-¯n-epÅ ^e-§Ä Ah\v sImSp¯p. AsXm¶pw t_m[n-¨n-Ã. \Sp-hn-es¯ ^ew Xs¶ thWw. ]Wn In«n XpS-§nb F¶v ssZh -¯n\v Xs¶ t_m[y-amb \nan-jw. F{X IjvS-s¸-«mWv an{k-bo-an \n¶v C{km-tb -en-te¡v Ahsc \bn-¨Xv...F-¦nepw ]ndp-]n-dp-¸n\v Iqd-hp -ïm-bn-cp-¶n-Ã. an{k-bo-an Bbn-cp-s¶-¦o....Ip-Sn-¡m³ ]¨-shÅw F¦nepw In«n-tb-t\.....-ssZ-h-¯n\v a\-Ên-em-bn...-Du-Xn-bXm Fs¶ BIm-i-¯n IqsS t]mb ]Wn GWn-sh¨v ]nSn¨ t]msemcp ^o ssZh-¯n-\p-ïm-bn¡m-Wpw.-A-§s\ F{X DuX-ep-IÄ ssZhw t\cn-«p. Ime-N{Iw apt¶m«v \o§n. Ct¸m {InkvXp F¶ cq]-¯n ssZhw `qan-bn-ep -ïv.- IqsS Iptd injy-·mcpw.Xsâ Ah-Xmc e£yw ASp -¡m-dm-b-t¸mÄ,- {InkvXp ]dªp IjvT-a-\p-`-hn-¡p-hm³ ka-b-ambn DSs\ tXmam {]Xn-h-Nn¨p Ah-t\mSp IqsS acn-t¡-ïn-h-¶mepw Rm³ IqsS t] mIpw. ]t{Xmkpw I«¡v ]nSn¨p Bscms¡ CS-dn -bmepw icn Rm³ ]pd-tIm-«n-Ã. Cu XÅ-ep-IÄ tI«v {InkvXp Nn´n-¨n-«p -ïmhpw DuXtà a¡tf ImcWw Cu ]©v Ub-temKv X«nb KUo-kns\ {Iqinsâ Nphn-«n ImWp-¶n-ÃtÃm. D-bÀ¸n-\p-tijw {InkvXp h¶v injy-·msc DuXn. ]-cn-ip-²-ßm
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ImenIw FÃm shÅnbmgvNIfnepw k-vIqfn \n¶v Ah[n FSp¯v kzoUnjv ]mÀesaâ n\v ap¶n "]cnØnXn¡mbv k-vIqÄ kacw" F¶ ¹¡mÀUpambv AhÄ [cW \S¯n. sFIycm{ã k`bpsS D¨tImSnbn temIt\Xm¡Ä apgph³ D@mbn«pw NÀ¨ sN¿s¸«Xv Ahsfbmbncp¶p... ]cnØnXn kwc£Whpambn _Ôs¸« temIt\Xm¡fpsS {]Jym]\§sfbpw {]kvXmh\Isfbpw {]XnÚItfbpw AhÄ hnaÀin¨p.. {Sw]ns\ t\m«w sIm@v AhÄ sImes¸Sp¯n... ]cpjambn AhÄ ]dªp, "s]mÅbmb hm¡pIfneqsS \n§sfsâ _meyw IhÀs¶Sp¯p... {]IrXn XIÀ¶Snªv a\pjy³ hwi\mi `ojWn t\cnSpt¼mgpw ]Ws¯¡pdn¨pw km¼¯nI hfÀ¨tb¡pdn¨pw am{Xw kwkmcn¡m³ \n§Äs¡§s\ ss[cyw h¶p?..."
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ssZhw DuXnb izmk-¯nsâ _e-¯n-emWv "Fgpt¶äv \n¡p-¶Xv F¶v Nn´n-¡msX, F-s´m-¡tbm sh«n ]nSn-¡p-hm³ a\p-jyÀ s]Sm-]mSv s]Sp-¶p-...
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-hns\ e`n-¨t¸mÄ AhÀ ]pXp-¡-s¸-«p. Imew hoïpw ]n¶n«p .a-\p-jyÀ ]e cq] ¯ - nÂ, ]e `mmh-¯n ssZhs¯ DuXn sImtï-bn-cn-¡p -¶p.- A-Ûq-X-tcm-K-im´n, ss]-im-NnI hnSp-XÂ, A-\y `mjm \Âhcw, kzÀ¤ob Aán- A§s\ Fs´Ãmw....D-¶X ]ptcm-ln-X-Øm-\o-bÀ XpS§o Xmsg X«n-epÅ ss{IkvXh P\-§f - psS Agn-aX - nbpw, ZpÀ¶-S¸pw, A-\pZn\w hmÀ¯-bm-hp-t¼mÄ ssZhw Xs¶ XmSn-¡p-ssI -sIm-Sp¯v Nn´n¡pw...... -At¸m ChÀ Ime-an-{Xbpw ]Ån-bn h¶v Im«n-Iq-«n -b-sXms¡?. AsX...-Du-Xn-bXm ssZh-s¯... A§s\ a\p-jysâ apJ¯v DuXn-b\ - mÄ apX \nÀ _m[w ssZh-s¯bpw a\p-jyÀ asämcp Xc-¯n DuXn-s¡m-ïn-cn-¡p¶. a-sämcp krjvSnbpw C{X -Iïv ssZhs¯ thZ-\n-¸n-«p-ïm-hnÃ. ssZhw DuXnb izmk-¯nsâ _e-¯n-emWv Fgp-t¶äv \n¡p-¶Xv F¶v Nn´n-¡msX, F-s´m-¡tbm sh«n ]nSn-¡p-hm³ a\p-jyÀ s]Sm-]mSv s]Sp-¶p. k-I-e-hp -hyÀ°w F¶v Adn-bp-t¼m-tg¡pw AkvX-a\¯nsâ h¡n-em-bn-cn¡pw \½Ä.- C\n Hcp \nanjw \n¡mw. .-ssZhw DuXnb ioh-izm-k-¯nsâ Bghpw, ]-cn¸pw a\-Ên-em¡n izkn¡mw....\-µn-bpsS izmkw \niz-kn-¡mw.......
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
IT'S ALWAYS A MATTER OF TIME H
Jithin Alex BD Second Year
umans never had time for themselves, their family, their passion and timelessly continues. May be Time was the Villain. Humans were running behind time. For students it is school, tuitions, homeworks and for adults it was work, work, and work only. March 2020 was the change. The whole world except health workers were locked up at home. A tiny little virus locked up all these BUSY people at home. Apart from Unemployment and Financial crisis we should research on what good things happened in this locking up. Victory is pointing out a positive side when extremely bad things happen in our lives. Corona virus nick named as Covid-19 has provided global shut down and plenty of time to sit and think about spending time for ourselves, our passion, our family etc. Covid and Environment About 50% of the whole population in the world have never thought about protecting our environment in which each and every cell of life is existing. Steps were taken by humans to destroy the environment in many ways. ""C\n hcps¶mcp Xeapdbv¡v ChnsS hmkw km[ytam? aen\amb Pemibw AXnaen\amsbmcp `qanbpw...'' These are some lines contributes by the Poet Inchakkad Balachandran about the environmental issues. These are highly applicable in this 21st century.
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Deforestation Researchers revealed that Deforestation and pandemic outbreaks are related. Cutting down trees and destroying the natural ecosystems had forced the wild animals and birds to migrate to towns. These wild animals can act as carriers of diseases and they can spread it to domestic animals and then to humans. Scientifically this is called Zoonotic spillover is the transmission of a pathogen from one animal species to another or, in this case, the transmission of a pathogen from animals to humans. Wild animals belong to Forests. But forest habitats are being destroyed to make way for agriculture, mining, urbanization, and logging, we’re losing biodiversity at a faster rate. So to avoid such outbreaks again humans have to put a hault to deforestation. Organizations should come up with No Deforestation campaigns and make the common people aware of this. Christian Orthodox communities such as Youth leagues, MGOCSM, Prayer groups etc., should initiate this idea into their communities. “The nations raged, but your wrath came, and the time for the dead to be judged, and for rewarding your servants, the prophets and saints, and those who fear your name, both small and great, and for destroying the destroyers of the earth.”(Revelation 11:18). Pollution Four main pollutions are discussed mainly. Those are Air Pollution, Water pollution, Noise Pollution
and Land pollution. In the Pre-covid situation the air in the whole world was heavily polluted with the gases emitted out from vehicles, industries, refrigerants (CFC’s) etc. Pollution causing elements are called pollutants. Reports of lockdown times prove that air pollution had dropped tremendously due to the shutdown of industries and less vehicles on the road. Lockdown provided people some time to breathe. Marine life was heavily disturbed due to the disposal of industrial wastes into the water bodies. The water bodies were heavily polluted with plastic as well. The shutdown of industries and hault of tourism helped in a way for providing cleaner water bodies and the marine life in it. Land was also heavily polluted with waste mainly plastic waste which is not degradable and is harmful to the soil. This kind of pollution was less due to restricted movements. So in a way lockdown benefited the environment. But as a coin has two sides, this has another side of pollution which is the disposal of medical waste, Masks, gloves, PPE kits etc. these are not degradable and so it pollutes the land. The sounds of birds and animals in the morning and evening was new to many people because they could not hear these because of the noise from industries and vehicles on the road. People could wake up in the morning hearing sweet sounds during lockdown. Mother earth seems to have rejuvenated itself – smog has given way to blue skies, marine life is
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Mother Earth seems to have rejuvenated itself
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seeing increased activity, pollution levels have dropped, and animals as well as birds are moving about on their own wish! R. Rammurthy, an environmental activist said in an interview “COVID-19 has been an eye-opener. It has shown people as to how mother earth can bounce back to life if humans allow for it. But, unless the society cares for the environment and changes its attitude, all of it is bound to get back to square one,” The healing of ozone layer was a very good news but reports says that this has nothing to do with the Lockdown. The brighter side is half of the population is now aware of the fact that Humans are causing all these disasters and majority of the population is contributing to the betterment of the environment like Planting trees and making people aware about the effects of deforestation. People are now aware that they should help and contribute for the future generations to live in this world by maintaining the environment with good care. Sugathakumari teacher was a famous Indian poet and environmental activist from Aranmula who wrote a celebrated poem titled Marathinu Sthuti (Hymn to a Tree), which became an anthem of the movement to save the forest. Human mankind was enlightened by a small virus about protecting the environment. It provided time which no one had before lockdown, provided good knowledge that environment is important for their existence. Cultivating chemical free food and Economy "Let the earth put forth vegetation." "Let the
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People are now aware that they should help and contribute for the future generations to live in this world by maintaining the environment
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with good care.
earth bring forth living creatures of every kind" (Gen. 1:11, 24). "Let the waters bring forth swarms of living creatures" (Gen. 1:20). Referring to a Malayalam movie How Old are you, in which Smt. Manju Warrier played a leading role talks about ‘chemical rich vegetables’ and the after effects of this vegetables that are sprayed with all these chemicals. And also mentions these chemicals in these vegetables make people sick. Everyone know that consumption of these chemicals will make them sick but due to lack of Time humans were risking their own lives. Again proving it is a matter of time, reports prove that half of the population in India cultivated their own vegetable gardens in their own premises at the time of Lockdown. Outcome was pure and fresh vegetables and peace of mind. And most of them turned this into a source of income by selling these vegetables in the markets. Maintaining a vegetable garden is a huge hard work like prepar-
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"Lockdown
lighted up a way for all those who are desperate about the 'Me Time'
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ing the soil, sowing of good quality seeds, natural fertilizers for good growth and natural pesticides to get rid of insects that attack plants and finally the Harvest. Harvesting is a complete satisfaction of the hard work and this brings happiness. Another thing is many people including the young generation became aware of how to cultivate vegetables, how to protect them. They have the anxiety to do a complete research on what is done. So acquiring knowledge about these things happened during lockdown. Waste disposal was a great headache but now using them in gardening was an option. Plastic bottles were reused for watering, as pots for hanging plants etc. All the degradable wastes are converted into fertilizers which are good for the growth of vegetables (NPK).
ing healthy body and mind. Eating and drinking healthy was also emphasised. Maintaining mental health was a bit harder because financial crisis was over the head. But to make stress free minds humans explored it themselves. Feeding brains by reading was another concept for people who enjoyed reading. Researchers prove that reading can help our mental health in many ways like reduces stress, lowers blood pressure and fights depression symptoms. Not only reading but doing something that will make a human stress free, like cooking, painting, crafting, listening to music etc. Majority had spent time using social media which is not as good as the above ones. Limited use of social media is good but spending the whole day with these will make things worse. Tightening up loosened Relationships Even though no one was not able to meet up physically, a virtual meet up with old friends, relatives and school mates, get-togethers were set up through social media platforms. More than that families stayed together day and night sharing happiness and sorrows. Family time was something everyone wanted. Communication between family members increased. Family prayed together. Psalm 133:1 “How good and pleasant it is when God's people live together in unity!” says the Holy Bible.
Source of Income through Social media Many people staying at home were desperate about financial instability as unemployment actThe Self -Assessment and Improvements ed as a villain. But about 25% of the world popRunning behind time to achieve deadlines was ulation grabbed their opportunity in the midst really hectic, I am not taking care of myself… like this goes the complaints. Humans were busy with of crisis. People created good valuable contents works as it was their only way to food. Lack of and posted it on social media and found a source ‘Me Time’ was a great issue. Lockdown lighted up of Income in this, mainly YouTube. You Tube a way for all those who are desperate about the money was a great source of income for good Me Time. The self-assessment includes Physical content creators. health, mental health, Appearance and Passion. A pandemic can bring up blooms as well! The surveys prove that Indians were highly con- Spend time for loved ones, praying for a better scious about maintaining Physical health during and healthy World. lockdown period. Mainly Indians were referred in the reports. Health is Wealth was the slogan that people took into their hearts. People of all the ages did home workouts and yoga for maintain-
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ambn¡s¸Sp¶ Ncn{Xtijn¸pIÄ B
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Imc `wKnsIm pw Ncn{Xw sIm ïpw {]ikv Xamb ssZhmebamWv lmKnbm tkm^nb. temI¯nse At\Iw \nÀ½nXnIÄ¡v lmKnbm tkm^nb amXrIbmbn«pï v. ss{IkvXh temIs¯ Xs¶ Gähpw henb tZhmebw IqSnbmWv lmKnbm tkm^nb I¯o{UÂ. hnimeamb tdmam km{amPy¯nse XeØm\w IpkvX´nt\mkv N{IhÀ¯n ]Snªmdv tdman \n¶v Ing¡v IpkvX´nt\mt¸meoknte¡v amänb Imew apX tdmam km{amPy¯nsâ cmjv{Sobhpw aX]chpamb XeØm\w C¶s¯ XpÀ¡nbnse Ckv X m³_pÄ F¶dnbs¸Sp¶ ]gb Ipkv X ´nt\mt¸meokv \Kcambncp¶p. Cu \Kc ¯nemWv {]kn²amb lmKnbm tkm^nb tZhmebw \nÀ½n¡s¸«Xv . {Ko¡v `mjbn Agia Sophia. F¶pw e¯n³ `mjbn Santa Sophia F¶pw XpÀ¡n `mjbn Aya Sophia F¶pw Adnbs¸Sp¶ Wisdom of God, The Logos, The second person of the Trinity F¶ \ mat[b¯nemWv Cu tZhmebw Ø m ] n ¡s¸Sp¶Xv.
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"1453 apX 1931 hsc XpSÀ¨bmb
BZy lmKnbm tkm^nb tZhmebw A.D 3606 \qämïnsâ Hmt«ma³ `cWw  IpkvX´nt\mkv cma³ N{IhÀ¯n XSnbn lmKnbm tkm^nb tZhmebs¯ ]Wn Ign¸n¡pIbpw B Ime¯v D ïmb Hcp At\Iw amä§Ä¡v hnt[bam¡n, Iem]¯n B tZhmebw I¯n \in ¡pIbpw tZhmeb¯nse NphÀNn{X§Ä sNbv X p. XpSÀ¶v At±l¯nsâ ]n³Kman ambn¡pIbpw hnip²·mcpsS tXthmtZmtkymkv c ma³ N{IhÀ¯n A.D. 415- ]qÀ®ambn amÀ_nfn Hcp ]pXnb tZhmebw ]Wn Xncptijn¸pIÄ Ign¸n¡pIbpw A.D 532 se "\n¡m dnthmÄSv' \in¸n¡s¸SpIbpw sNbvXp F¶ Iem]¯n \mi\jvS§Ä kw`hn¨p. CXnsâ tijn¸pIÄ C¶pw \n e \n¡p¶p. F¶m C¶v \mw ImWp¶ lmKnbm tkm^nb. tZhmebw A.D. 537- PÌo\nb³ H¶ma³ N{IhÀ¯nbpsS ]nSn¨S¡pIbpw kp¯m³ Mehammad Cu tZhmebs¯ Hcp apÉow ]ffnbm¡n amän. ImeL«¯n \nÀ½n¡s¸«XmWv. 1453 apX 1931 hsc XpSÀ¨bmb 6 \qäm Ipkv X ´nt\mt¸meokv ]m{XnbÀ¡oknsâ BØm\w F¶Xnep]cn tdmamN{IhÀ¯namcpsS ïn sâ Hmt«ma³ `cWw lmKnbm tkm^nb At\Iw amä§Ä¡v Øm\mtcmlWw \ S ¡ p ¶ X p w HutZymKnI tZhmebs¯ I¸\IÄ ]pds¸Sphn¡p¶Xpw Cu hnt[bam¡n, tZhmeb¯nse NphÀNn{X§Ä tZhmeb¯n h¨mbncp¶p. AXpsImï v ambn¡pIbpw hnip²·mcpsS Xncptijn¸pIÄ Xs¶ aX]chpw cmjv{Sobhpamb {] \in¸n¡s¸SpIbpw sNbvXp. F¶m 1931 m[m\yw lmKnbm tkm^nb I¯o{Uen\v kw`hn¨ XpÀ¡nbnse `cW amäw 1931 apX e`n¨ncp¶p. ss{IkvXh temIs¯Xs¶ ]e 1935 hscbpff hÀj§Ä lmKnbm tkm^nb kw`h§Ä¡pw CSamhpIbpw A.D.- 1054 Great tZhmebw ]qÀ®ambn AS¨nSs¸«p. F¶m Schism F¶dnbs¸Sp¶ ]uckvXy ]mÝmXy ] 1935 Secular Republic of Turkey lKnb tkm^nb nfÀ¸n\v km£yw hln¡pIbpw sNbvXXv Cu Hcp aypknbambn s]mXphn\v Xpd¶v sImSp¯p. 85 hÀj§Ä¡v tijw hoïpw 2020 Pqsse amkw tZhmebamWv. Hagia Sophia, Aya Sophia F¶ Mosque amäs¸«p. A.D 1204 hsc Hcp HmÀ¯tUmIvkv I¯o{Uembn \ne\n¶ncp¶ lmKnbm tkm^nb. Cu kw`hw tIhew cmjv{Sob X{´ F¶Xn 12, 13 \qäm ïpIfnse Ipcnipbp²§fpsS ep]cn ss{IkvXh kaql¯n\v t\À¡pff ImeL«¯n Imt¯men¡ k` shÃphnfnbmWv. CXnt\mSIw ]e ]pcmX\ ssIhis¸Sp¯pIbpw Hcp e¯n³ tZhmeb§fpw mosqueIfmbn amäs¸«pIgnªp. I¯o{Uembn amäpIbpw sNbvXp. F¶m Hcp Ime¯v ss{IkvXh kwkvImc¯nsâbpw ss_Ìmânb³ km{amPyw ho ïpw iàn {]m] thZimkv{X¯nsâbpw hfÀ¨bv¡v _rlp¯mb n¨t¸mÄ AD 1261 lmKnbm tkm^nb. hoïpw Hcp kw`mh\IÄ \ÂInbn«pff ]Ýntajy³ \mSp Ifnse ]e Ncn{Xtijn¸pIfpw C¶v HmÀ¯tUmIvkv tZhmebambn ]p XpS¨v amäs¸«pIgnªp. Cu IS¶v \:{]XnjvTn¡s¸«p. ]t£ B {] Ibä¯ns\Xnsc ss{IkvXh Xm]Imehpw A[nIImew k`IÄ Hs¯mcpan¨v i_vZapbÀ \ne \n¶nÃ, 1453  ¯nbnÃmsb¦n \msf ]e Hmt«ma³ km{amPyw Ncn{Xtijn¸pIfpw IpkvX´ot\m Bcm[\meb§fpw t¸ me okv \ shdpw HmÀ½IÄ Kcw am{Xambn Ahti jn¡pw.
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A§s\ sImtdmW sImtdmW F¶v]dªp B kw`hw F\n¡n«§p In«n... Day 1 A§s\ sep 5 Xn¿Xn BWv \½psS Znhkw cmhnse FWoäp. Iq«n\pÅh³ CÃm¯Xp sImïpw ssk¡nfn\v sNdnb Hcp _p²nap«v ...(AXv h³ hnämWv ]ns¶ ]dbmw ) DÅXpsImïpw C¶v A§v t]mIïm¶p sh¨p.A§s\ Nmb IpSnsbms¡ Ignªp C§s\ hÀ¯m\w ]dªncn¡pt¼mÄ IqsS DÅhsâ hnfn "Sm ko³ BWv tams\ \à ]\nbmWv taepwI¿pw thZ\ Rm³ XmeqIv Bip] {Xnbn t]mhmWv sImtdmW sSkväv sN¿m³ ("tams\ a\Ên eÍp s]m«n F¶ t]mse Bbncp¶p ) B Fs´¦nepw BIs« ko³ Bhnsöp Rm\pw IcpXn. A§s\ Ccn¡pt¼mÄ Ipd¨p kabw Ignªt¸mÄ Ahsâ hnfn "Sm tams\ kwKXn t]mknäohv BWv ("]ns¶ a\Ên eÍphnsâ s]cpag Bbncp¶p') FÃmw sImïpw s]mfn¨p. ss{]adn tIm¬SmÎv Rm\m tW. A§s\ Adnbnt¡ïhsc FÃmw Adnbn¨p. R§Ä \n¡p¶ kvYea§p ]q«n. sl¯n \n¶p hnfn hcp¶p, AhnSp¶p hnfn hcp¶p, ChnSp¶p hnfn hcp¶p, hnfntbmSv hnfn.......... kw`hw BfpIÄ GsäSp¯p. A§s\ h¶Xv h¶p \n¡p¶nSXv dkväv FSp¡mw F¶v hnNmcn¨p. A¶v sshIo«p F\n¡v sNdpXmbn Hcp taepw I¿pw thZ\, ]\n, ]ns¶ ]d bm\ptïm FÃmw Bbn. Rm³ ]dªp Rm³ dkväv FSpt¯mfmw C\n shà sImtdmW BsW¦n \n§Ä¡v c£s¸Smse¶p. A§s\ dqan Ibdn
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Ccn¸mbn. sl¯n Adnbn¨p sN¡s\ ]\nbmWv, ko³ BWv, atäXmWv adntNXmWv. Ahcv Ct§m«p AsXm¶pw sImg¸w CÃ, \n§Ä¡v tXm¶p¶XmWv Fs¶m¡. A¶v cm{Xn sam¯w InSnew ]\n, XtehZ\.Hcp hn[w `£Ww Ign¨n«v sNdpXmbn H¶v Dd§o¶p ]d bmw. Day 2 Sep 6 RmbdmgvN cmhnse FWo¡pt¼mgpw \à taepw I¿pw thZ\ ]\n FÃmw Dïv. CXn\nSbn Cs¶e Xs¶ IsqSbpÅsh\ 108 h¶p sImïpt]mbn. cmhsne H¶pIqSn sl¯n hnfn¨p tN«·smc Ipd¨p ko³ BWv ]\n¡v t{]sXIn¨p amä§Ä H¶panà FÃmw C¶es¯ t]mse Xs¶bpïv.At¸mÄ AhÀ AXvsImg¸w Cà tams\ \nsâ tXm¶Â BWv.Hmt¡ icn cmPtmh F¶m a«n Rm\pw Ccp¶p.D¨¡vIpd¨p IqSn ko³ Bbt¸mÄ Xmeq¡vBip]{Xnbn t]mIm³ Xs¶ Bbn Xocpam\w. Bip]{Xnbn F¯nbt¸mÄ C¶n\n t\m¡nà \smf 9 cmhsne 9 aWn¡v hcm³.A§s\ AhnsS \n¶p Cd§n Xncns¨¯n H¶n\pw Hcp s]mSn¡v IpdhnÃ. RmbdmgvN A§\§Sv Ignªp. CXn\n Sbn \½spS Hcp ]¦mfn¡v IqSn t]mknäohv Bbn«pïmbncp¶p. ln ln ln ... Day 3 As§\ B Znhkw hs¶¯n ]Xnhnepw iàntbmsS FWo¡m³ {ians¨¦nepw H¶pw \S¶nÃ. FÃm _p²nap«pIfpw AXpt]mse Dïmbncp¶p. Bip]{Xnbn 9.30 am Bhpt¼mÄ F¯p¶p t]cpsImSp¡p¶p. sSkvän\v thïn Im¯ncn¡p¶p. sSkvänsâ ssSw Bbn Hcp tUmÎÀ h¶p. Hcp _Uvkns\¡mfpw \ofapÅXv Ft´m aq¡nte¡n«v cïp Id¡w. sNdpXmbn I®n \n¶p shÅw h¶p. thZ\ sImïÃmt«m Hcp sNdnb _p²nap«v At{X DÅp. As§\ Xncns¨¯n FÃmhcpw I«¡v \à ]n´pW Bbncp¶p sImg¸w H¶pw DïmInÃ. F\n¡dnªqsS Rm³ Ah\pambn tUmÎsd ImWm³ t]mbn. ho«n sImïv hn«p. FÃm¯n\pw Rm³ Dïmbncp¶p. hcp¶nS¯p sh¨v hcs« F¶v hnNmcn¨p Ccn¸mbn. Hcp 1.30 pm Bbt¸mÄ Hcp ]cnNbw CÃm¯ \¼dn \n¶p Hcp t^m¬ tImÄ Iï t¸msf GtIZiw Dd¸mbn CXp Ahcv Xs¶. F´mbmepw FSp¯p. kÀ \n§Ä¡v t]m knäohv BWv. {]Xo£n¨t]mse FÃmw h¶p, k_mjv .DSs\ Iq«pImcs\ hnfn¨p apt¯ ]Wn \½Ä¡pw Dïv... t]mknäohv BWv. F´n\pw GXn\pw Hcpan¨mWv R§Ä. P·Zn\w, ]Tn¸v, A§s\ FÃm¯n\pw Hcpan¨mWv. Ct¸mÄ CXm tImtdmWbpw AXmWv Hs¯mcpa F¶v {]Jym]n¨p sImïv ap³t]m«p \o§n. ]ns¶ hnfnItfmSv hnfnIÄ t^m¬ \ne¯p sh¡m³ ]änbn«nÃ. s]«n ]m¡nMv Bcw`n¨p. 10 Znhkw F¶mWv ]dsª.FÃmw hmcn Iq«n 108 \p thïn Im¯ncp¸p XpS§n.hey B{Klw Bbncp¶p 108 H¶v IbdWw F¶v AXv CXnesqS k^eambn. \à hïnbmWv InSp s^knenän FÃmw Dïv.N¯p InS¶mepw Naªp t]mImw Fs¶ms¡ ]dbp¶t]mse. A§s\ A¶v cm{Xn Hcp 9 aWn¡v IrXyambn 108 hcp¶p. _mKpambn Ibdp¶p t\sc tImhnUv skâdn F¯p¶p.FÃmw sN¡v sN¿p¶p. dqw \¼À s_Uv\¼À FÃmw ]dªp Xcp¶p. dqan F¯n InS¶p. tImaUn AXà , Cu sImtdmW sSkvän\v tijw Hcp _p²nap«v F\n¡v h¶nÃ. FÃmw t]mbn Hcp sNdnb XtehZ\ t]mepw h¶nÃ. Gtl! Rms\m¶pw Adnªnà cma\mcmbW F¶ a«n icochpw...!!! Day 4 tImhnUv skâdnse BZy Zn\w XpS§pIbmbn. Rm³ sNÃpt¼mÄ Hcmsf Dïmbncp ¶pÅp. Bfpambn I¼\n Bbn. BÄ¡pw FhnsS \n¶p Cu kw`hw hs¶¶p AdnbnÃ. A¶v cmhnse sXm«p t^m¬ hnfnIfpsS Hcp Hgp¡v. hnfnItfmSv hnfnIÄ ! FÃmhcpw kvt\lt¯msS F´v]än? F§s\ Dïmbn? FÃmhÀ¡pw adp]Sn sImSp¡mXncp¶mÂ
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Asæn FSp¡mXncp¶m AXv aXn. Fsâ s]mt¶m ! Ahs\m ¶p t^m¬ FSp¯mse´m atäXmWv adntNXmWv. Hcphn[w FÃm t^m¬ hnfnIfpw Rm³ FSp¯n«psï¶mWv Fsâ Hcp hnizmkw. C\n FSp¡mXncp¶n«psï¦n £an¡pI. a\x]qÀÆw AÃ, kwkmcn¨p h¿mXmtbmïmWv. tImhnUv skâdnse Hcp coXn F¶v sh¨m cmhnse 6.00 am \pÅn {]jÀ, ]\nbptïm¶p t\m¡pw. ]ns¶ Hcp 8.30 am \p {]`mX`£Ww, ]ns¶ C§s\ Ccn¡pI Xs¶... Ccn¡p¶p, InS¡p¶p, t^mWn Ifn¡p¶p. Hcp]mSv tcmKnIÄ Dïmbncp¶p AhnsS. D¨¡v 12.30 pm\p IrXyw ^pUv hcpw.AXpw Ign¨p hoïpw Hcp Dd¡w. 3.30pm Nmb AtXmsSm¸w Fs´¦nepw sNdpISn. cm{Xn Hcp 7.30 pm Bbm cm{Xn `£Ww. CXmWv AhnSps¯ Hcp Znhkw. CXn\n Sbn Rm³ \n¶ncp¶ kvYes¯ cïp t]À¡pIqSn t]mknäohv Bbn Ahcpw IqSn Fsâ ASps¯¯n... Day 5 t^m¬ hnfnIÄ¡v Hcp ia\ambn.]n¶oSv Rm³ Dd¡¯tne¡v {i² tI{µnIcn¨p. cmhnse Ign¡p¶p, Dd§p¶p, D¨¡v Ign¡p¶p, Dd§p¶p... A§s\ cïp Znhk§Ä t]mbn... (Day 6&7 ). Day 8 Sep 12 i\nbmgvN Bbncp¶p. \à ^psÍms¡ In«psa¶v shdpsX Bin¨p. Hcp Imcyhpw DïmbnÃ. A¶v dqan ]pXnb Hcmfv h¶p. \tÃmw \¶mbn hÀ¯m\w ]dbp¶ Hcp a\p jy³. \à t\ct¼m¡mbncp¶p. BfpsS IpSpw_¯sne FÃmhÀ¡pw t]mknäohv Bbn. AXn\p tijw Bfv H¶v sskeâv Bbn F¶mepw ]n¶oSv Hmt¡ Bbn. B Znhkhpw t]mbn. Day 9 Sep 13 RmbdmgvN ]Xnhpt]mse Im¯ncn¡p¶p \à ^pUvCt¸mÄ hcpsa¶v hnNmcn¨p. FhnsS! H¶pw h¶nà . FÃmw ]gbt]mse. A¶v cm{Xnbpw ]ntä¶v Fsâ hoSnsâ ASp¯pÅ s]cp¶mÄ BWv. sImtdmW Btbmïv AXpw Cu XhW CÃ. F{X t]cpsS PohnXw t]mbn ImWpw. AXnsâ HmÀ½IÄ HmÀ¯p A§s\ InS¶p. Fsâ IqsSbpÅ BfpsS 7 Znhkw Ignbpw. Nne kvYe§fn 10 Znhkhpw NnteSXv 7 ZnhkhpamWv. A¶v cm{Xn BtfmSv ]dªp \msf sSkväpïv cmhnse Hcp§n Ccn¡Ww Fs¶ms¡. Bfv lm¸n Bbn. Day 10 Sep 14 Xn¦fmgvN cmhnse BÄ¡v sSkväv sNbvXp s\Käohv Bbn. ho«n t]mhm³ skäv Bbn. BfpsS kt´mjw ImtWïmXmbncp¶p. AXv \½p¡v {]Xo£bpsS hn¯p ]mIn, ImcWw B tN«³ IgnªmWv Rm³ h¶Xv . `mKyw Dsï¦n sNmÆmgvN sSkväv sNbvXv s\Käohv Bbm ho«n t]mImw. eÍpIÄ s]m«m³ XpS§n. A¶v cm{Xn Ft¶mSpw ]dªp \m sf sSkväpïv. Rm\pw lm¸n Bbn.... ^pUvIgn¨p thKw Dd§n. Day 11 Sep 15 C¶mWv B Znhkw. s\Käohv Bbm ho«n t]mImtem. Ign¨p 9 aWn¡v Xs¶ lmPÀ kÀ F¶ a«n tUmÎdspS ap³]n F¯n. ap³]t¯Xv t]mse aq¡n \n¶pamWv sSkväv sN¿m³ FSp¯Xv. 15 an\näp\pÅn dnkÄ«v h¶p s\Käohv. At¸mÄ Dïmb kt´mjw. ]dªdnbn¡m³ ]änà kmsd. FÃmw ]m¡v sNbvXp skäv Bbn. hïn Im¯v Ccn¸mbn. hïn h¶p ho«n F¯n. kzÀKw In«nb ^o Bbncp¶p. ........ CXmWv Fsâ sNdnb Hcp A\p`hw. CXn \n¶pw ]eXpw ]Tn¡m\pïv. AhnsS tImhnU vBbn ]e a\pjycpw h¶n«pïv. ktlmZc§Ä, Z¼XnIÄ, FÃmhcpw Hcp ]mSv Ijvs¸«n«mWv \n¡p¶Xv. Xsâ Dähscbpw DSbhscbpw hn«n«v. A§s\ Hcp KXn \½Ä¡v DïmImXncn¡m³ \½fmWv {i²nt¡ïXv. #stayhome #staysafe
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iq\yamIp¶ ssZhmt\zjW§Ä
ssZ
hs¯ tXSnbpÅ a\pjysâ At\z jW§Ä¡v Ahsâ De]Xntbmfw Xs¶ ]g¡w Dïv. C¯cw At\ zjW§fn Gsdt¸cpw ]cmPbs¸SpIbpw NneÀ am{Xw AXv Isï¯pIbpw sN¿p¶p. FhnsSbmWv \½psS ssZhmt\zjW§Ä ]cmPbs¸Sp¶Xv? FÃm ssZhmt\z jW§fpw \½sf F¯n¡p¶Xv iq\yXbnemWv. C¯cw iq\ymhØIsf Xncn¨dnbm³ km[n¡m¯ CS§fnemWv \½psS ssZhmt\zjW§Ä ]cmPbs¸Sp¶Xv. ]mÝmXy Nn´IfpsS kzm[o\w \s½ Nn´n¸n¡p¶ iq\yX F¶m H¶panÃm¯ (Ex - Nihilo) AhØsb¶mWv . F¶m ]uckvXy Nn´Ifn A¯csamcp t_m[w sh¨v]p eÀ¯p¶nÃ. AhÀ ]dbpI iq\yXsb¶m FÃm¯ns\ bpw DÄs¡mÅp¶ AhØ Aæn FÃm D×bpsS bpw (Existence) DÛhw F¶ \nebv¡mWv. 'CÃmbva Hcn¡epw CÃmXmIp¶nÃ. DÅsXÃmw Hcp \mÄ CÃmXmtb aXnbmhq. DÅXns\sbÃmw hln¨p \n¡p¶XmWv CÃmbva' F¶v ssN\okv Nn´I\mb emthmÂkq (Lao Tsu) ]dbpt¼mÄ iq\yX F¶ kwRvPtb IqSpX Bg¯n a\knem¡m³ km[n¡pw. ssZhs¯¡pdn¨pÅ hymJym\§fn ssZhw A\mZnbmWv F¶ hntijWw \mw \ÂIp¶pïv . ChnsS A\mZn F¶v ]dbpt¼mÄ _u[oI Xe¯n AXv iq\yamWv F¶v ]dtbïn hcpw. Cu temI¯n ImgvNI fpw tIÄhnIfpw kab Ime§Ä¡pÅn ]cnanXns¸Sp¶pïv. AXn\¸pdw \n¡p¶ bmYmÀXys¯ AXpsImïv Xs¶ {Kln ¡pI {]bmkamWv. ChnsSbmWv Bdmw C{µob¯neqsSbpÅ ssZhmt\zjW§Ä `mcXob Nn´Ifn ImWm³ km[n¡p¶ Xv . Bdmw C{µobsa¶m Imekab§fm ]cnanXs¸Sp¯p¶ ImgvN
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IsfbÃ, AXn\¸pdw \ne\n¡p¶ A\mZnbmb bmYmÀXy§sfbmWv ImgvN¡mcnÃm¯ ImgvNbpsS A\p`hw, Nn´n¡p¶hÀ CÃm¯ Nn´bpsS AhØ. AÚXIfmWv \s½ ssZhmt\zjW¯nsâ hnPb¯nte¡v F¯n¡p¶Xv F¶v PÀ½³ Ihnbpw anÌn¡pamb sabv-ÌÀ F¡vlmÀ«v ho£n¡p¶p. hm¡pIÄ¡p A¸pdapÅ Adnhn \n¶v hcp¶ anïm«s¯¡pdn¨v At±lw ]dbp¶p. 'CXv AdnhnÃmbvabn \n¶v hcp¶ AÚXbà adn¨v Adnhn IqSn am{Xta Cu AdnhnÃmbvabnte¡v {]thin¡m\mhq.' ap³]dª Nn´Isf kq£vaXe¯n a\Ênem¡m³ Cu hm¡pIÄ klmbIcamWv. Adnhnsâ D¶X§fn F¯pt¼mÄ \½psS A\p`h§sf hm¡pIfnÂIqSn ]dbm³ km[n¡msX au\ambncn¡p¶Xv AdnhnÃmbvabpsS AhØbà AdnhpIsf cpNn¨dnª AhØbmWv. ChnsS \mw ImWp¶Xv FÃmäns\bpw DÄsImÅp¶ Hcp iq\ymhØbmWv. C¯cw Hcp iq\ ymhØbn Bbncp¶Xv sImïmhmw ssZhs¯¡pdn¨pÅ FÃm tNmZy§Ä¡pw {io _p²³ au\w ]men¨ncp¶Xv. kzbw iq\yam¡s¸Spt¼mgmWv \mw ssZhs¯ Isï¯pI F¶ Nn´ {InkvXp ZÀi\¯nepw ImWm³ km[n¡p¶p. Hcp inip BIpI hgnbmWv kzÀ¤cmPyw AhImiam¡pI F¶ hm¡pIÄ¡v kzbw iq\yam¡s]Sensâ Xeapïv . Hcp Ipªv Xsâ Akv X nXzw (Existence) Xncn¨dnbp¶Xv (Identity) Xsâ A½bpambn tNÀ¶mWv. Sigmund Freud-s\ t]msebp Å a\ximkv{XÚ·mÀ ho£n¡p¶Xv Xsâ A½bn \n¶pw hn`n¶amWv- Xms\¶p B Ipªv Hcn¡epw hnNmcn¡p¶nÃ. A½ Nn´n¡p¶Xv t]msebmWv B Ipªpw Nn´n¡pI. A½ Ign¡p¶ `£W¯nsâ AwiamWv B Ipªpw `£n¡pI. CXv H¶mbv Xocensâ AhØbmWv. kzbw iq\yam¡s¸Spt¼mÄ am{Xap ïmIp¶ AhØ. "C\n Pohn¡p¶Xp Rm\à {InkvXpht{X F¶n Pohn¡p¶p" (KemXyÀ 2 :20 ) F¶v ]utem kv Çol ]dbpt¼mÄ Hcp Ipªv Xsâ A½sb Xm\mbv Xs¶ Xncn¨dnbp¶ kzbw iq\yam¡ensâ AhØ t]msebmWv. kzbw iq\yam¡pt¼mgmWv \mw ssZhs¯ Isï¯pI. CXv hm¡pIÄ¡pw Nn´IÄ¡pw A¸pd¯v \nev¡p¶ Hcp A\p`h¯nsâ XeamWv. ssZhs¯ cpNn¨dnbp¶ AhØ Nne A\p `h§sf hm¡pIÄ sImïv hymJym\n¡phm³ ]cmPb s]Sp¶ CS§sfbm Wv \mw iq\yX F¶v ] dbpI. AXp sImïv Xs¶ ssZhmt\zjW§Ä \s½ s¡msï¯n¡pI iq\yXIfpsS Xmgvhcbnte¡mIpw.
ImenIw lmãmKpIfn Ipcp§n Imdp¶ \oXn... ]pXnb hmÀ¯ItfmsSm¸w amdm¯ kaql¯n\v ap³]n Ah amdn amdn h¶p... Hcp Ìmäkv ssZÀLyw am{Xw B Bthi¯n\v BbpÊv... BÀs¡t¶m F´ns\t¶m AdnbmsX Im«n¡q«p¶ {]lk\§Ä... AsX..\oXnbÃ.. \ap¡v lmãm¤pIfmWv th@Xv..
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"Insult is the best investment"
"C³kÄ«mWv Gähpw henb aqe[\w'
H
cpbYmÀ°PohnXs¯Bkv]Zam¡nH«pwAXn kwhn[mbI³ {]tPjv sk³ Hcp¡nbncn¡p¶Xv. aZyanÃmsX Pohn¡phm³ Bhm¯, cmhnse Fgpt¶Â¡pt¼mÄ apX aZytkh¡pÅ hgn C\nsb´v F¶mtemNn¡p¶, AXn\¸pdw e£yt_m[anÃmsX Pohn¡p¶ apcfn Fs¶mcp \m«p¼pd¯pImcsâ PohnX¯nsâ t\ ÀImgvNbpw AbmÄ IS¶p t]mIp¶ AhØm´c§fpamWv Nn{Xw ]dbp¶Xv. e£yt_m[anÃm¯ PohnX¯n \n¶pw apcfn apà\ mIpt¼mÄ t]mepw kaqlw At±ls¯ B ]gb I®n IqSn Xs¶bmWv t\m¡n ImWp¶Xv. kaql¯n \n¶pw IpSpw_¯n \n¶pw kplr¯p¡fn \n¶pw \nµbpw A]am\hpw GÂt¡ïnhcp¶p. C\n apt¼m«v bm{X sN¿phm³ ]äm¯h®w XfÀ¯p¶Xv Bbncp¶p lrZb¯nteä Hmtcm apdnhpIfpw. Cu kmlNcy¯n kn±nJnsâ IYm]m{Xw apcfntbmSv ]dbp¶ hm¡pIÄ {it²bamWv "C³kÄ«mWv Gähpw henb aqe[\w". A¶papX X\n¡v e`n¨ AhKW\Isfbpw Häs¸Sp¯epIsfbpw PohnXw at\mlcambn ]Wnbphm\pÅ aqe¡ÃpIfm¡n amäpIbmbncp¶p apcfn. hoWnS¯p \n¶v Fgpt¶Â¡phm³ AbmÄ ]Tn¨p. hoWnS¯p \n¶v Fgpt¶Â¡phm³ HcmÄ¡v Ignbpsa¦n B{Kln¨nS¯v F¯phm\pw Ignbpw. B{Kln¨nS¯v F¯Wsa¦n CXpt]msebpÅ Nne Xncn¨dnhpIÄ BhiyamWv. Hcp IYbpïv, Hcp ac¯nsâ IY. ap«¸gw BsW¶v IcpXnbn«mWv \«Xv. Aev]w hepXmbt¸mÄ Iïhscms¡ ]dªp k_À PÃn BsW¶v. AXptI«v HcmÄ ASp¯psN¶v ASnapSn t\m¡n Hcp Ce FSp¯v Nh¨n«v ]dªp CXv shdpw ]mgv acamWv sh«nIfbp¶XmIpw \ÃXv. DSaØsâ \nÀ_Ôw ImcWw Bcpw acw sh«nbnÃ. hÀj§Ä Ignªp. Hcp \mÄ acw Imbv¨p cpNn¨pt\m¡nbt¸mÄ AXv ]\n\oÀ Nm¼§bmWv. DSaس Bcpw tIÄ¡msX act¯mSv tNmZn¨p. FÃmhcpw A{Xsbms¡ ]dªn«pw \o hoWpt]mImXncp¶Xv F´psImïmWv? acw ]dªp. Rm³ BcmsW¶v F\n¡v Adnbmambncp¶p. ChnsS apcfn F¶ IYm] m{Xw \s½ HmÀan¸n¡p¶Xv insultIÄ investment BIWsa¦n \s½ apdns¸Sp¯p¶ hm¡pItfmSpÅ kao]\¯n\v amäw hcp¯Ww F¶mWv. XpS¡¯n Xs¶ hnNmcWIfn X«n hogp¶XpsImïmWv ]eÀ¡pw X§fpsS ZuXy§Ä ]q À¯nbm¡m³ IgnbmsX t]mIp¶Xv. hnNmcWIsf t]mknäohmbn Nn´n¨p {]hÀ¯n¨m AXns\ DuÀP§Ä B¡n amäphm\pw A§s\ PohnXs¯ Xncn¨p]nSn¡phm\pw Ignbpw.
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dntPmjv Pn. tPmÀPv _n. Un. cïmw hÀjw
kwkvImcw
kwkvI-cn-¡-s¸-Sp-t¼mÄ
Im Pntbm tPmÀÖv _n. Un. aq¶mw hÀjw
e-N{Iw {[pX-K-Xn-bn aqt¶m«v Dcp-fp-I-bm-Wv. -k-abw am\p-jnI ]cn-[n-¡p-Ån \n¡m -sXbpw, \n-b-{´n-X-am-hm-sXbpw shÃp-hn-fn-IÄ DbÀ¯p-Ibpw sN¿p-¶p.-F-¦nepw a\p-jyÀ C¶v Ae-¼-X-bpsS Ip¶n sNcp-hn hoSp-ïm-¡m-\pÅ Cu {ia-¯n-em-W.v C - Xv ]pXpX-e-aq-d-bpsS temI-amWv Hcp X«p-s]m-Ån-¸m³ temIw. A-Sp-t¡ -ïn-S¯v AIew ]men¨pw, A-Iew kq£n-¡ïS¯v ASp¸w ImWn-¡p-Ibpw sN¿p¶ Cu ]p¯³ Xe-apd-bmWv B[p-\nI temI-w.F-¶m Imew BhÀ¡v ap³¼n sImtdm-W-bpsS Nmb -¡q-«-Wnªp Ah-X-cn-¨n-cn-¡p-¶p.- Zpc-´-ap-J¯v \n¶v Zpc´ apJ -t¯¡v Hcp P\-X-apgp-h³ ]mem-b\w sN¿p-t¼mÄ ]än-t¸mb ] ng-hp-Ifn-te¡pw,- ssI-hn«v Ifªv [mÀ½n-I-Xn-bn-te-¡pw, -Im-Wm -X-t]mb PohnX aqey-§-fn-te¡pw H¶v Xncn-ªp- t\m¡m-\pÅ kabw F¯n-bn-cn-¡p¶p.- ]p\À hnNn-´-\-¯nsâ, Cu NmcpX \s½ sImïp sN¿p¶ A\p-`-h-¯nsâ t]cmWv kwkvIm-cnI ]ptcm-KXn F¶Xv. Imf-hïn bpK-¯n \n¶v ssk_À bpK -¯n-te-¡pÅ a\pjy-imkv{X hfÀ¨ Gsd {]iwk\obm-Wv. -F-¶m Cu hfÀ¨-bpsS e£yw tIhew ]Z-hn-Ifpw, {]-ikvXn
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Zo]v-Xn 2021
161
Sm-hns\ BZ-cn-¡p-I-bpw, "-kkrjv r-jvSnsb _lp-am-\n-¡p-I-bpw,{]-]-©s¯ Icp-Xp-Ibpw sN-¿p--¶n-S-¯mWv kwkvIcw F¶ ]Zw AXnsâ ]qÀ® AÀ°-¯n shfn-s¸-Sp-¶-Xv
''
- I f p w , [-\m-K-a\ amÀ¤-§fpw Hs¡- b mbn am{Xw amdn-b -t¸mÄ ASn-Øm-\-sa¶v Icp-Xnb am\p-jnI apg-§ -fn hnÅ kw`-hn¨p F¶v ]d-bmsX h¿. Cu aqg-§sf H¯q tNcp-¶-XmWv kwkvI-cw.- kva-cn -¡-s¸-tSï kwkvImcw kwkvI-cn-¡-s¸-Sp-¶Xv Chn-sS-bm-Wv.- kw-kvImcw F¶Xv tIhew Hcp aX -¯n-sâtbm, tZ-i-¯n-sâtbm N«-¡q-«n HXp¡n \nÀt¯-ïp¶ ]Z-a-Ã.- A-Xn-\p-a-¸pdw hnim-e-amb Nne ImgvN-¸m-Sp-IÄ CXn-\pïv. kwkvIr-X-¯nse aq¶v ]Z-§Ä \ap¡v CXn-t\mSv tNÀ¶v hm-bn -¡mw. 1) tkh-þ-tkh F¶m \nkzmÀ°-amb {]hÀ¯n -bmWv 2) kvacWþssZ-hs¯ ]änbpw kaq-ls¯ ] änbpw DÅ D¶-X-amb ZÀi\w 3) kam-[m-\-¯n-sâbpw, hn-tN-I-¯n-sâbpw AwK -am-hpI AsÃ-¦n HcmÄ t]mepw \n§Ä¡v i{Xq -hÃm F¶ Xncn-¨-dn-hv. Ch aq¶qw H¶n¨v, k-aq-\z-bn-¡-s¸-Sp-¶n-S¯v kmwkvI-cnI ]ptcm-K-Xnbpw AÃm¯ ]£w kmwkvIm-cnI aqg-Np-Xnbpw Dïm-hp-¶p. hnime AÀ°-¯n kwkvIcw F¶ ]Zw hnip-²n-bp -tSbpw, hnizmk¯nsâ-bpw, -hn-\-b-¯n-sâbpw
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Hs¡ _lp-ap-J-§-fpsS BsI-Xp-I-bm-Wv.- e-fn-X -ambn ]d-ªm krjvSm-hns\ BZ-cn-¡q-I-bpw,kr-jvSnsb _lp-am-\n-¡p-I-bpw,- {]-]-©s¯ Icp-Xp-Ibpw sN-¿p--¶n-S-¯mWv kwkvIcw F¶ ]Zw AXnsâ ]qÀ® AÀ°-¯n shfn-s¸-Sp-¶ -Xv.- a-cn¨ CXv tIhew `mj-bp-tS-tbm,- h-kv{X-[-c -W-§-fp-tStbm, B-Nmc A\p--jvTm-\-§-fq-tStbm Hs¡ `mK-ambn hntijn¡phm³ DÅ-X-Ã.- F-Ãm -¯n-\pw,- {]-]©w apgp-h³ kwc-£n¡s¸tS-ï-Xm -sW¶pw ChnsS ASn-h-c-bn-Sp-¶p. F¶m hn`m-Ko-b-X-bpsS CS-h-gn-IÄ tXSp¶ Hcp ]p¯³ Xe-apd C¯cw hnime ImgvN-¸m-Sp -IÄ¡v hne- sIm-Sp-¡p-¶nà F¶-XmWv kXyw. -Im-X-emb ]e-Xn-s\bpw hn«v I®-©n-¸n-¡p¶ ] e-Xn\pw ]n¶mse ]c¡w ]mbp¶ ]Xnhp ImgvN -bpsS tijn-¸p-I-fmhmw Hcp ]s£ C¶s¯ Zpcn -Xhpw.kr-jvSm-hns\ ad-¶v,- D-S-b-hs\ ImWmsX Xn¶q-I,- Iq-Sn-¡p-I,- B-\-µn-¡pI F¶ F¸n-Iyq -dn-b³ XXz-im-kv{Xs¯ s\t©mSv tNÀ¡p¶ Hcp ]pXp-X-e-ap-d-bpsS Ime-amWv CXv."Htcm a\p-jy\pw Hcp AXnYn aµn-c-amWv' F¶ Pem-eq-±n³ dqan-bpsS Jnime ImgvN-¸m-Sns\ Hs¡ Imän ]d¯n tNmÀhn-fn-If - p-tSbpw, Im-amXpcX -bp-tSbpw PoÀ®-Xb - n Aenªp tNcp¶ Hcp ]pXpX-e-ap-d-bpsS Ime-amWv CXv.- {]-]-©hqw {]Ir -Xnbpw \nc-´c A{I-a-§Ä¡v Cc-I-fmbn amdp¶ ]Xnhv ImgvN-bqsS temIw BWv CXv.- C-¯cw kmwkvIm-cnI iq\y-X-I-fn \n¶v Hcp Xncn-¨v
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
t]m¡v km[n-¡ptam F¶ `b-¸m-SmWv Ct¸mÄ. C¶pw Rm³ Poh-t\m-Sn-cn-¡p-¶Xpw, Htcm B]-I-S-§-fn \n¶v c£-s]-Sp-¶-Xpw Hs¡ Fsâ krjvSm-hnsâ ImcpWyw sImïmWv F¶ Xncn-¨-dnhv CÃmsX, Fs¶ krjvSn-¨Xv kI-e- kr-jvSn-tbmSpw [À½-¯nepw, kvt\-l -¯nepw, {]-hÀ¯n-¡m-\mWv Cu {]]©w F¶ Nn´-bn-ÃmsX Pohn-¡p¶ a\pjyÀ Aßmhv CÃm¯ icocw t]dn \S-¡p-¶-hÀ a{X-am-Wv. "BIÀj-Iamw apJw sImïv \S-¶mepw Bcm-[y-\mbv temI-a-dn-ªmepw \nÀ`b-\mbv temI-a-dn-ªmepw \njv^-esa¶n Bßmhv \in-¡p-InÂ' F¶ Ihn-bpsS {]h-N\w t]mse AÀ°-ta -dnb asä-´p-ïv.- h-en-s¨-Sp¯ izmkw Xncn -¨p-hn-Sp-thm,- F-¶v Dd-¸n-em¯ a\p-jy³ CXv F¶v a\-kn-em-¡p--hm³ BWv.- s]-cp--amä ss] Ir-X-§-fp--sS ]pgp-Ip--¯m H¶n-\p-aosX H¶mbn \nd-bv¡msX Bßm-hns\ Isï-¯p -¶n-S¯v a\p-jy³ kmwkvIm-cnI ]ptcm-K-Xn -bn Bbn F¶p ]d-bm ]äp-w. BIm-i-a -Xn \oena tXSp¶, hr£w AXnsâ ]¨¸v
tXSp-¶, \£{Xw AXnsâ {]Imiw tXSp¶, -]qhv AXnsâ ]cn-afw tXSp¶, a\p-jy³ Hcp a\p-jys\ tXSp¶ B[q-\n-I-tem-I¯v aq¶v Imcy§Ä \s½ D¶-Xn-bn F¯n¡pw. Holiness (hnip-²n) Humility (hn\bw), Honesty (hniz-kvX-X-bpw) BWv Ah. hn-ip²n krjvSm-hn-t\mSpw, hn-\bw, krjvSn-tbmSpw, hn-izkv¯ {]]-©-t¯mSpw tNÀ¶v \n¡p-¶p. a\p-jys\ al-Xz-ap-Å-h\m-¡p-hm³ am\-knI [Ài-\-IÄ \ÂInb ] p{X -\mb ssZhs¯ blq-ZÀ {Iqin-teän F¶n«v tZhm-eb kvac-I-§Ä XoÀ¯p. Fsâ krjvSm -hn\v kw`-hn-¨Xv CXv F¦n ZÀi\apÅ a\p -jyÀ¡pw AXp-sIm-ïmWv BY³kqImÀ tkm{I-«o-kns\ hnjw sImSp-¯pw,- A-ta-cn -¡-¡mÀ F{_-l-mw -en-¦-tWbpw amÀ«n³ eqY -td-bpw, -C-´y-¡mÀ KmÔn-tbbpw sIm¶n«v kvac-I-§fpw, A-kq-b-h-l-amb aµn-c-§fpw ] Wn-Xp.- N-cn-{X-¯nse Cu sXäp-IÀ C¶pw XpS-cp -I-bm-Wv.- kva-cn-¡-s¸-tSï kwkvI-cn-¡-s¸-Sp-I -bmWv.
hn-ip²n " krjvSm-hn-t\mSpw, hn-\bw krjvSn-tbmSpw, hn-izkvXX {]]-©-t¯mSpw tNÀ¶v \n¡p-¶p.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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163
Rm\pw Cu `qan-bn Pohn-¨n-cp¶p F¶n-Xnsâ AS-bm-f-s¸-Sp¯emb
C
S-§Ä Nne AS-bm-f-s¸-Sp-¯-em-Imw.- H-¶p-In Ah \mw C¶v F´m-bn-cn-¡p-¶pthm B AhØsb kqNn-¸n-¡p¶ H¶m-hmw.- A-sÃ-¦n \s½ ¯s¶ cq]o-I-cn-s¨-Sp-¡p¶ Hcp Øe-am-hmw. Nnet¸mÄ a\-Ênsâ tImWn asäm-cmÄ¡mbv \evIp¶ Hcp CSw Bhmw.- h-fsc Gsd Imcy-§sf {]Xn-\n-[o-Icn-¡p¶ Hcp Ipªv ]Z-amWv "CSw'. \½psS Cu sNdnb Pohn-X-sam-s¡bpw Xs¶ CSw Isï-¯m-\pÅ ]¦-¸m-Sm-Wv.- AXv Hcp-]t£ Øm\w Bhmw,- Øew Bhmw,- lr-Z-b-¯nsâ tImWnse CSw Bhmw.C-S§Ä tXSn-bp-Å- bm{Xbn PohnXw Hcp-] t£ bm{´n-I-ambn amdn-tb-¡mw. DÅnsâ BIp-e-XIsf AI-äp-¶X - pw,- B-ßs - s[cyw ]IÀ¶v \evIp-¶Xpw BhWw bYmÀ° CS-§Ä.- Øm-\-am-\-§Ä `mKo-Iambn am{Xta BßkwXr-]vXn-bpw B-ß-ss[-cyhpw \evIp-I-bp-Åp.- F-s´ms¡ Øm\-§Ä e`n-¨mepw CXà CXnepw anI-¨-XmWv F\n¡v Bhiyw F¶ Xzc-tbmSv IqSnb Pohn-Xa - mWv a\p-jy-tâ-Xv.- B-b-Xn-\
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kntPm Sn. tPmk^v H-¶mw hÀjw
a-säm-cm-fpsS "lrZb-¯n F\n¡v HcnSw Dïv F¶Xv Bßm-`n-am-\-hpw, B-X-va-ss[-cyhpw \evIpw
'' ImenIw
m Øm\-am-\-§sf CS-§-fmbn ImWp-¶Xv hnNn-´\w sNt¿ï kwK-Xn-bm-W.v - F-t¸mÄ thW-sa-¦nepw \½-fn \n¶v \o§n-t]m-tb-¡m-hp¶ \iz-c-amb H¶mWv AXv. "Pandemic Era' F¶v hnti-jn-¸n-¡-s]-Sp¶ Cu Imew CSw \jvS-s¸« Hcp ]äw P\-X-bpsS Imew IqSn-bm-Wv. -Po-hn-X-¯nsâ _p²n-ap-«pIsf \o¡p-hm-\mbn {]hmktemIw X§-fpsS CS-ambn IW¡m¡n FÃmw Dt]-£n¨v t]mb Hcp P\-X.-A-h-cpsS CSw hn«v htcï AhØ Dïmbn Hcp sNdn-b "Virus' Imc-Ww. a®nsâ aWw Adnªv a®n \n¶v X§-fpsS Atlm-hr¯n Isï-¯n-bn-cp¶ IÀjI Iq«w. X§-fpsS Bßm`n-am-\-hpw, Bß-ss[cyw ]IÀ¶v \evIp-¶-Xp-amb CSw \jvSam-tb-¡ptam F¶ AIp-e-X-bn C¶pw sXcp-thm-c-§-fn kacw sN¿p¶p.A-t¸mÄ ]ns¶ GXm-Wv sicn¡pw DÅ CSw F¶ Hcp henb tNmZyw \½psS a\-Ên ht¶-¡mw. lrZ-b-§-fn \evI-s¸-Sp-¶Xpw \evIp-¶Xpw Bb CSw AXm Wv icn¡pw DÅ CSw. a-säm-cm-fpsS lrZ-b-¯n F\n¡v HcnSw Dïv F¶Xv Bßm-`n-am-\h - pw,- B-Xa - s - s[-cyhpw \evIpw.\½psS \izcXbn-epÅ Cu PohnXw Ah-km-\n-¨mepw \mw hoïpw Nne lrZ-b-§-fn-eqsS Pohn-¡pw.- A-¯-c-¯n H¶pïm-I-W-sa-¦n \½psS {]hr-¯n-ep-Å-Xm-bn-cp-¶p. Cu Hcp DÄt_m[yw Dïm-Ip-¶nSw apX \½psS PohnXw AÀ° ]qÀ®-amIpw. A-¯-c-¯n Pohn-¡m³ \½psS PohnXw AÀ°]qÀ®-am-Ipw.- A-¯-c-¯n Pohn-¡m³ \½p¡v km[n-¡s« F¶v {]mÀ°n-¡p-¶p. Cu CSw sImïv \n§fpsS lrZ-b-§-fn CSw Isï¯n AXv Hcp AS-bm-f-s¸-Sp¯-embn- amdm³ Rm\pw Im¯n-cn-¡p-¶p.
PohnXw apgph³ \ncmew_cpw ASn¨aÀ¯s¸«hcpamb kmaqlyhn`mK§Ä¡v th@n amänsh¨ a\pjy³.. `cWIqS¯nsâ AXn{Ia§Ä¡v FXnsc iÐw DbÀ¯nbXn\v \nc´camb ]oU\§Ä¡pw, a\pjymhImiewL\§Ä¡pw, Pbn hmk¯n\pw tijw, Ahkm\ambn BcpsSbpw Zb¡pw, Pmay¯n\pw Im¯p\n¡msX F¬]¯n\mepImc\mb Ìm³ kzman Cu temIw hn«pt]mbn... CsXmcp HmÀ½s¸Sp¯emWv...
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Zo]v-Xn 2021
165
{]bmWw
CsX³ {]bmWw Kptcm AÔXask³ þ lr¯n\p Iepiamw thZ\ þ AWs]m«n HgpIp¶p þ cp[ncw Nn´n þ {]fbambv amdp¶p. Hfnt¨mSphm³ þ a\ÊnÃma\tÊmsS {]bmWw XpS§p¶p þ {]Wbhpw {]mW\pw þ Hcpt]m þ bp²w XpScp¶p þ \nÀ`bw hnSsNmÃn þ {]nbtcmSpw þ {]mWktbmSpw hnXanà þ AXnelw þ lrZbw \pdp §pao þ bm{X XpS§pt¼mÄ ISaIÄ þ IS¸mSpIÄ _m¡nbmIp¶p HcpI\hpsï\n¡p þ ]cmXn¡¸pdw Kptcm BßlqXn¡¸pdw þ Pohn¡psa¦n {]bmWw XpScWw þ Fs¶mcmi Dbcp¶p ]Scp¶p þ A´cmßmhnÂ.
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Zo]v-Xn 2021
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Uo. t_kn s{^³kv \memw hÀjw
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Zo]v-Xn 2021
167
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O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
\mw hn-iz-kv-X-tcm?
Uo. sPkv-hn³ sI. tPm¬ cïmw hÀjw
b-tlm-h kzÀ-¤-¯nÂ-\n-¶v a-\p-jy-]p-{X-·m-sc t\m-¡p¶p. FÃm-hcpw Hcp-t]m-se sX-än sIm-Å-cp-Xm-¯-h-cm-bn XoÀ¶p. \-· sN-¿p-¶-h-\nà H-cp¯³-t]mepw CÃ. Cu k-¦oÀ-¯-\ hN-\w F-t¸mgpw \mw B-bn-cn-¡p-¶ k-aql-¯n-\v t\-tc hn-cÂ-Nq-ïp¶-Xv B-Wv. \-·bpw hn-iz-kv-XXbpw F-t¸mgpw X-½n C-S-I-eÀ-¶v In-S-¡p¶p. k-l-Po-hnI-tfm-Spw, A]-c-t\mSpw hn-iz-kv-X³ B-b H-cmÄ-¡v am-{X-ta \-·-I-fm A-]c-sâ I-®q-\oÀ H-¸p-hm³ km-[n-¡p-I-bpÅq. kr- ã n- b p- s S B- c w- ` - ¯ n ssZ- h w a- \ p- j y- s \ GÂ- ¸ n¨v Stewardship (Im-cy-hn-Nm-cI - X - zw)sâ `m-Kw BWv. \-·s - N-bX v- v Po-
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Zo]v-Xn 2021
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ap³-]n X-§Ä hn-iz-Ø-X-sc-¶v \-Sn-¡mw. "FÃm-hF--cp-¶sSbpw m FÃm-h-cp-sS-bpw A-km-¶n-[y-¯n \-½p-sS lr-Z-b§-sf ]cn-tim-[n-¡p-¶-h-\m-Wv ssZhw.
''
hn-¡-epw k-tlmZ-c-t\m-Sv hn-iz-kv-X-X ]p-eÀ¯p-I F-¶-Xpw. F-¶m C-¶v A-hn-iz-kv-X-X Po-hn-X-¯nsâ FÃm t{i-Wn-I-fnepw \n-g-en-¡p-¶ H-cp Ime-L-«-¯n B-Wv \mw Po-hn-¡p-¶Xv. \-½p-sS km-aqln-I a-X, cm-{ão-b, Ip-Spw-_ _-Ô-§-fn C-Xn-sâ {]-Xn-^-e-\-§Ä Im-Wmw. B-Zn-bn G-Z\n-se ]-dp-Zo-k-bp-sS A-\p`-hw \-ã-am-b-Xpw, krãmhn-t\m-Sv hn-iz-kv-X-X ]p-eÀ-¯m³ km-[n-¡m-sX t]m-b-XmWv. ssZ-hw Iq-sS \-S-¡p-¶ km-l-N-cy¯n \n-¶v ssZ-h-]p-{X-\m ho-sï-Sp-¡-s¸-tS-ï B-g-§-fn-te-¡v A-h-cpsS A-hn-iz-kv-X-X-bm A-hÀ ]-Xn-¡-s¸«p. ]qÀ-Æ ]n-Xm-¡³-am-cp-sS N-cn-{X-¯n a-c-W-t¯m-fw ssZ-h-a-\p-jy _-Ô-§-fn hn-izkv-X-X ]p-eÀ¯n-b H-cp a-\p-jy-s\ \-ap-¡v ]-cnN-b-s¸-Sp-¯p¶p. bm-t¡m-_n-sâ {]n-b ]p-{X³ tPm-k^v, Xm³ ]p-eÀ¯n-b \o-Xn-]qÀ-Æam-b hn-izkv-X-¯-bm X-sâ kz-´ k-tlm-Z-c-·m-cm shdp-¡-s¸-«v H-Sp-hn H-cp A-Sn-a-bm-bn an-t{k-an-te-¡v hnÂ-¡-s¸«p. A-hn-sSbpw X-sâ hn-iz-kv-X-X Xm³ Im-¯p-kq-£n-¨p. D-ev-]-¯n 39 þmw A-²ym-b-¯n Im- W p¶p. ^- d - t hm- s â A- I - ¼ - S n- \ m- b - I \mb t]m-¯o-^-dn-sâ Zr-X-\m-bn tPm-k-^n-s\ hn-e-bv-¡v hm§n, A-h-sâ ta D-ff ssZ-h-¯n-sâ Icp-W aqew- t]m-¯o-^À tPm-k-^n-s\ X-sâ Kr-l-hn-Nm-c-I\m¡n, X-\n-¡pf-f-sXm-s¡bpw A-hsâ ssI-¿n G-ev-]n¨p. tPmk-^v X-sâ D-¯-c-hm-Zn-Xz-§-fn \oXn-tbm-sS {]-hÀ-¯n-¨p. F-¶m tPm-k-^n-sâ hn-izkvXX ]-co-£n-¡-s¸-Sp-¶ H-cp kw`-hw A-hnsS A-ct- §-dp-¶p-ï.v tPmk-^v Im-gN -v b - ¡ -v v tIm-af - \ - pw a-t\m-l-c-cq-]nbpw B-bn-cp-¶Xp-sIm-ïv b-P-am\sâ `m-cy tPm-k-^n-s\ h-io-I-cn-¡m³ {i-an-¡p¶p.
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Cu D-Zy-a-¯n ]-e A-h-k-c-§Ä {i-an-¨p ]-cm-Pb-s¸-«v t]mbn. F-¶m H-cn-¡Â tPmk-^v X-sâ tPm-en B-h-iy-§Ä-¡m-bn ho-Sn-sâ D-f-fn B-bncn-¡p-¶ A-h-k-c-¯n b-P-am\-¯n Cu B-hiyw D-¶-bn-¨-t¸mÄ A-t±-lw \-ev-Ip-¶ a-dp]-Sn {i-t²b-amWv. D-ev-].39:9C ""AXp-sIm-ïv Rm³ Cu a-lmtZm-jw {]-hÀ-¯n-¨p ssZ-h-t¯m-Sv ]m-]w sN-¿p¶Xv F-§s\.'?' Cu a-dp-]-Sn-bn \n-¶v A-t±-lw ssZ-h-_-Ô-¯n ]p-eÀ-¯n-bn-cp-¶ hn-iz-kv-X-X hy-à-am-¡mw. F-¶m ho-ïpw b-P-am\sâ `m-cy \nÀ-_-Ô-]qÀ-Æw tPm-k-^n-sâ h-kv-{X-¯n ]n-Sn¨-t¸mÄ X-sâ h-kv{Xw A-h-fp-sS I-¿n hn-t«¨p Hm-Sn-t¸mbn. Cu hn-iz-kv-X-X \-½p-sS B-ßo-b, km-aqln-I Po-hn-X-¯n-\v amXr-I BWv. tPmk-^v Xm³ ]p-eÀ¯n-b \o-Xn-]qÀ-Æam-b hn-iz-kv-X-X aqew sN-¿m-¯ Ip-ä-¯n-\v Im-cm-Kr-l-¯n A-Sbv-¡-s¸-Sp-¶p-ïv. F-¶m A-hn-sSbpw ssZ-hw Iq-sS-bn-cp¶p. H-Sp-hn an-{kbnw {][m-\ a-{´n-bmbn D-bÀ¯n. \mw ]p-eÀ-¯p-¶ hn-iz-kv-X-X aq-ew ]-e-cp-sSbpw i-{Xp-Xbpw Ip-¯p hm-¡p-Ifpw t\Sm³ km-[y-X-bpïv. F-¶m A-h-km-\w ssZ-hw D-bÀ¯n-sIm-f-fpw. b-tlm-h-bp-sS ssI-¿n XmWn-cn-¡p-I, ka-bw B-Ip-t¼mÄ A-h³ D-bÀ-¯n sIm-ffpw F-¶v k-¦oÀ-¯-I³ {]-t_m-[n-¸n-¡p-¶pï-tÃm. FÃm-h-cp-sSbpw ap³-]n X-§Ä hn-izØ-X-sc-¶v \-Sn-¡mw., F-¶m FÃm-h-cp-sS-bpw A-km-¶n-[y-¯n \-½p-sS lr-Z-b§-sf ]cn-tim[n-¡p-¶-h-\m-Wv ssZhw. Im-cy-hn-Nm-c-I-Xz-¯n-sâ D-]-a-bn ]-dbpw t]m-se A-ev-]-¯n hn-iz-kv-X³ A-[n-I-¯n hn-Nm-c-I-\m-bpw. A§-s\ hn-iz-kv-XXbn-te-¡v hn-fn-¡-s¸-« \mw Hm-tcm-cp-¯cpw A§s\ X-s¶ B-bn-cn¡-s« F-¶v B-in¡mw.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
bm{Xmsamgn H
Pn\p amXyp tPm¬k¬ _n. Un. cïmw hÀjw
Sphn Fsâ Øm\w Hcp aqebn Bbn, Iptd Ime§Ä¡n¸pdw. F{Xtbm Ime§Ä¡v apt¶Xs¶ Fsâ Øm\w CXpt]msemcnSw BtIïXmbncp¶p. B ImepIÄ F¶n {]thin ¡pt¼mÄ am{Xw F\n¡v e`n¡p¶ Poh³, Fsâ t]mcmbvaIÄ sImïv F{Xtbm XhW A´y¯nset¯ïXmbn cp¶p. ]t£ hoïpw hoïpw Fsâ Poh³ At±lw \n e\nÀ¯n. Fsâ Igp¯v ]nfÀ¶p t]mbt¸mgpw Fsâ icocw hnïpIodnbt¸mgpw aäpffhÀ sN¿p¶t]mse At±lw Fs¶ hens¨dnªnÃ. Fsâ t]mcmbvaIsf kpJs¸Sp¯n At±lw F\n¡v hoïpw Poh³ \ÂIn. F\n¡v \ÂInb Poh\v {]Xn^eambn IÃn \n¶pw apffn \n¶pw Rm³ B ]mZ§sf F\n¡mIpambn cp¶ Cu Imet¯mfw kwc£n¨p. Hmtcm XhWbpw F s ¶ ] cnNcn¨v kpJs¸Sp¯n F\n¡v ]p\ÀPoh³ \ Ipt¼mgpw ]nip¡s\¶v hnfn¨v ]ecpw At±ls¯ ]cn lkn¨p. Fs¶ Dt]£n¨n«v Fs¶¡mÄ anI¨ H¶ns\ At±l¯n\v IqsS Iq«mambncp¶p. Ft¶mSpff kvt\ lw aqetam, F¶n C\nbpw Poh³ Ahtijn¡p¶p F¶ t_m[yapffXn\mtem, Ignª Ime§fn Rm³ \ÂInb kvt\lw ad¡m\mIm¯XpsImtïm, Fs¶ hm§nb NnÃn¡minsâ aqeyw sImtïm Bbncn¡mw Fs¶ C{X\mÄ At±lw ]cnNcn¨Xv. Hcp ]t£ Xncnªp
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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ImenIw Pq¬ 5 þ ]cnØnXn Zn\w... ÌmäÊpIfneqsS am{Xw ]cnØnXnsb kwc£n¡p¶ Htc Hcp Zn\w... AbmÄ cmhnse Xs¶ Xsâ ]d¼v hr¯nbm¡n amen\y§Ä FÃmw Iq«nbn« tijw ]d¼n Hcp acssX \«p... Xsâ `mcysb sIm@v t^mt«m FSp¯p AXv Ìmäkv B¡n... Iq«nbn« amen\yw FÃmw AbmÄ sshIpt¶cw k©nbnem¡n ss_¡n Ibän Bcpw ImWmsX ASp¯pÅ ]pgbn sIm@n«p.
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t\m¡nbt¸mÄ Rm³ Ahtijn¸n¨ ]mSpIÄ Iï At±lw Ignª Ime§sf HmÀ¯pt]mbncn¡mw. Fsâ ]nfÀ¶pt]mb Igp¯v Iq«nt¨À¡phm³ ]e XhW F¶neqsS kqNn Xpf¨nd¡nbt¸mgpw Fsâ I®pIÄ \ndªnÃ. Fsâ Poh³ \ne\n À¯p¶Xn\pthïnbpff At±l¯nsâ B {ia§fn Rm³ kt´mjn¨p. Fs¶ IqsS Iq«nb A¶papX C¶phsc At±lw Hcp `mcambn F\n¡v A\p`hs¸«n«nÃ. adn¨v Rm³ At±l¯n\v Hcp `mcambncps¶¦nte Dffq. HSphnÂ, FÃm¯n\ pw Hcp A´yapsï¶ ]caamb kXy¯n\v ap¶n Rm\pw F¯nt¨À¶ncn¡p¶p. C\n B ]mZ§sf ap¯m\pff {]m]vXn F\n¡nsöv Rm³ a\ Ênem¡p¶p. FÃm {ia§Ä¡psamSphn C\n Fsâ Poh³ \ne\nÀ¯m\mhnsöv Dd¸m¡nbXn\p tijamWv At±lw Ct¸mÄ F\n¡v Cu aqebnse CSw \ÂInbXv. F¦nepw C\nbpw At±lw Fs¶ Dt]£n¨n«nsö kXyw Rm³ Xncn¨dnbp¶p. AXpsImïmWtÃm, hens¨dnbp¶Xn\p ]Icw Cu aqebnse¦nepapff Øm\w F\n¡v \ÂInbXv!! F\n¡pd¸mWv, B ]mZ§Ä¡v kwc£W \ÂIm³ C\n Hcn¡epw F\n¡v km[n¡nsænepw aät\Iw Imcy§Ä¡v At±lw Fs¶ D]tbmKs¸Sp¯pw. Hcp ]t£ Fs¶ Iodnapdnt¨¡mw. Xobn sh´pcp¡ntb¡mw F¦nepw B thZ\ Rm³ kln¡pw. B apdnhpIfneqsS Fsâ Poh³ C\nbpw \ne\nÀ¯s¸Spw. Nnet¸mÄ ]pXnb krjvSnIÄ¡v ]eXn\pw Poh\mIphm\pw F\n¡v Igntª¡pw. D]tbmKtijw hens¨dnbpIbpw DffXn Xr]vXn s¸SmsX F¶pw ]pXnbXnsâ ]ndsI ]mbpIbpw sN¿p¶ Xeapdbv¡nSbn hyXykvX\mbncp¶p At±lw. NnÃn¡min\v Xpeyamb F\n¡v C{X aqeyw \ÂInb {]nb tXmgm \n§Ä PohnX¯n hnPbw Isï¯pw, \nÝbw! F\n¡v ZoÀLmbpÊv \ÂInb {]nbt\... \obpw ZoÀLmbpÊpffh\mbncn¡s«!
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
a-¬t{UmXp-cp-¯nse ]m-cn-kvYn-Xn-I- {]-iv\-§-Ä-
sIm
Ãw- Pn-Ã-bnse I-Ã-S- B-dn-\pw- A-ã-ap-Sn -Im-b-en-\pw- C-S-bn-ep-Å- H-cp- Z-zo-]-kaq -l-am-Wv a-¬t{UmXp-cp¯v (Monroe Island)-. ]-ck - v]c - _ - Ô - n-Xa - m-b \ - n-ch - [ - nI - \ - m-ep-IÄ - - \-ÂI - p-¶- {]-Ir-Xnku-µc- yw- \n-ch - [ - n- hnt\mZ-k©m-cnIsf C-hntSbv¡v B-I-À-jn-¡p-¶p-. G-ItZiw- 13.4 N. In. ao.- Np-ä-f-hp-Å- {]tZi-am-Wv a-¬t{UmXp -cp¯v. C-´y-bnepw- -tIc-f-¯n-sâ ]-e- `m-K-¯pw- P-\-kw-Jy- Iq-Sn -h-cpt¼mfpw- C-hnsS P-\-§-fpsS F-®w- Ip-d-ªp- h-cn-I-bm-Wv. C-hn-Sps¯ P-\-§-Ä- X-§-Ä- P-\n-¨- kz-´w- kvY-ew- Dt]£n-¨pa-äp- kvY-e-§-fnte¡v Xm-a-kw- am-dp-¶p-. ]-Xn-\m-bn-c-¯n-e-[n-IwBfpIÄ Xm-a-kn-¡p-¶- Cu- at\ml-c- -tZiw- Ct¸mÄ- \n-c-h-[n]-cn-kvYn-Xn- {]-iv\-§-Ä- -t\cn-«p sImïn-cn-¡p¶p.
Uo. \nJn tImin \memw hÀjw
tIW-Â- a-¬t{Umbpw- an-j-³- skmsskän-bpw- thep-¯-¼n-Z-f-h-bv¡ptijw -Xn-cp-hn-Xmw-Iq-dnse Zn-hm\m-bn-cp-¶- D-½n-Wn-¯-¼n-- s]mXpsh P-\-§-Ä-¡v A-{]n-b-\m-bncp-¶-Xn-\m-Â- dm-Wn-K-u-cn-e-£vao-`m-bn-X-¼p-cm-«n- D-½n-Wn-X-¼nsb O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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DtZymK-¯n-Â- \n-¶pw- \o-¡p-I-bpw- {_n-«o-jv d-kn -U-âm-bn-cp-¶- -tIW-Â- a-¬t{Umsb 1810-Â- Zn-hm\m-bn- \n-b-an-¡p-I-bpw- -sNbvXp. 1815 hsc Xn-cp-hn XmwIq-dn-Â- Zn-hm-³- ]-Z-hn-bn-en-cp-¶- Ct±l-¯n-sâ `-c-W-Im-e-¯v Xn-cp-hn-Xmw-Iq-dn-\v Gsd -t\«-§-Ä-ssIh-cn-¡m-\m-bn-. Xn-I-ª -{In-kvXy-³-a-X hn-i-zm -kn-bm-bn-cp-¶- -tIW-Â- a-¬tdm \n-c-h-[n- a-X-]m-T-im -e-I-fpw- hn-Zym-`ym-k kvYm-]-\-§-fpw- cq-]o-I-cn-¨p. - tIW-Â- a-¬t{UmbpsS A-`y-À-°-\-{]-Im -cw- Xn-cp-hn-Xmw-Iq-À dm-Wn- A-ã-ap-Sn-¡m-b -en-\pw- I-Ã-S-bm-dn-\pw- at²ybp-f-f- Xp-cp -¯v -tIm«-bs¯ N-À-¨v an-j-³- skm sskän-¡v [-\tiJ-c-Wm-À-°w- hn -«p-\-Â-In-. N-À-¨v skmsskän-- CuXp-cp-¯n-\v a-¬t{UmbpsS t] cp- \-Â-In-. C-hnsS ]-e-X-c-¯n-ep -Å- `q-]-cn-jvI-c-W- ]-cn-]m-Sn-I-Ä\-S-¸n-em-¡n. I-Ã-S-bm-dn-Â- ap-Xn -c-¸-d-¼n-Â- \n-¶pw- h-gn-]n-cn-ªv C-Sn-b-¡-S-hp-h-gn- sX-t¡m«v t] mIp-¶X-c-¯n-Â]p-¯-\m-dv -sh«n-bp-ïm-¡n.a-W-¡-S-hnse Ir-jn- kuI-cyw- A-`n-hr-²ns¸Sp -¯p-¶-Xn-\p-f-f\-S-]-Sn-bp-ïm-b -Xv a- ¬ t{UmbpsS Im- e - ¯ m- W v . tIm«-bw- N-À-¨v an-j-³- skmsskän -¡v hn-«p-In-«n-b- a-¬t{UmXp-cp-¯ns\ A-h-À- -sNdp-`q-an-I-fm-bn- Xn-cn-¨v Ir-jn -¡m-À-¡v ]m-«-¯n-\v \-Â-In- h-³- B-Zm-bw-ssI¸-äns¡mïn-cp-¶p-. Ir-jn-¡m-À- X-§-fpsS Ir-jn-`q-an- C-S-bv¡nsS -ssIam-äw- -sNbvXn-cp-¶-Xn-\mÂ- skmsskän-¡v ]m-«w- Cu-Sm-¡p-hm-³- Iq-Sp-X-ÂIm-e-Xm-a-kw- -t\cn-Sp-I-bpw- an-¡t¸mgpw- -tImS-Xn -bpsS klm-bw- B-h-iy-am-bn-¯o-cp-I-bpw- -sNbvXp-. Cu- co-Xn- skmsskän-¡pw- Ir-jn-¡m-À-¡pw- H-cp-t]m-se- t¢i-I-c-am-bn-¯o-À-¶p-. C-Xp- a-\-Ên-em -¡n-b- dm-Wn- tkXp-e-£vao-`m-bn- 1930-Â- a-¬t{Um Xp-cp-¯ns\ N-À-¨v an-j-³- skmsskän--bn-Â\n-¶pw- Xn-cns¨Sp-¡p-I-bpw- -sImÃw- Xm-eq-¡nse H-cp- hntÃPv B-¡p-I-bpw- -sNbvXp-. \-ã-]-cn-lm-c -am-bn- kÀ-¡m-À- {]-Xn-h-À-jw- 5,000 cq-]- skmsskän -¡v -sImSp-¯psImf-f-Wsa¶v hy-h-kvY- -sN¿p-I -bpw- s- NbvXp. - 1962-Â- t- emI-k`-bnse {]-Xn-]£ - - t- \ Xm-hm-bn-cp-¶- F-. s- I. t- Km]m-e³ - - Cu- hn-jb - w- ]m-
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À-esaân-Â- D-¶-bn-¡p-I-bpw- Xp-S-À-¶v A-¶s¯ {]-[m-\-a-{´n-bm-bn-cp-¶- P-h-l-À-em-Â-s\lvdp- CuI-¸w- \n-À-¯-em-¡p-I-bpw- -sNbvXp-. ]-cn-kvYn-Xn- -t\cn-Sp-¶- {]-iv\-§-Ä ]m-cn-kvYn-Xn-I- hy-Xn-bm-\w-aq-ew -I-gn-ª -Ipsd h-À-j-§-fm-bn- a-¬t{Um¯pcp-¯v Zp-cn-X-taJ-ebm-bn- am-dns¡mïn-cn-¡p-I-bm-Wv. -shÅ s¡«pw-thentbä-hpw- D-¸p shÅ-¯n-sâ A-\n-b-{´n -X-am-b- B-[n-Iy-hpw- P-\P - o-hn-Xw- Zp-cn-X] q-À-W-am-¡nsImïn-cn-¡p-¶p-. an-¡ho-Sp-I-fpwhm-k-tbmKy-a-Ãm-¯hn-[w- X-I-À-¶psImïn-cn-¡p-¶p. -Xp-cp-¯nse an-¡- hm-À-Up-I-Ä -¡pw- s - hÅs¸m¡- `o-jW - n-bp ï - v. km-aq-ln-I- km-¼¯ - n-I- ]n t¶m¡m-h-kvY-bn-ep-Å-Xm-Wv ]-©m-b¯nse ap-gp-h-³- {] tZi-hpw. h-en-b- hm-Wn-Pykv Y m- ] - \ - § sfm¶pw- X s¶ Cu- ]-©m-b-¯n-en-Ã-. a-äv {]tZi-§sf At]£n-¨v ]-Xn-·S-§p \n-À-½m-W-¨n-e -h-mWv Cu- {]tZi-¯p-Å-Xv. sX·-e- A-Ws¡«n-sâ \n-À -½m-W-t¯m-sSbm-Wv Z-zo-]n-sâ X-I-À-¨- B-cw-`n-¨-Xv. I-Ã-S-P-e -tkN-\- ]-²-Xn{]-Im-cw- a-¬t{UmXpcp-¯n-Â-\n-¶pwG-ItZiw70 Intemao-ä-À- A-Ise \n-À-an-¨- Umw- aq-ewC-hntS¡v H-gp-In- h-¶psImïn-cp-¶- ^-e-`q-ã -am-b- F-¡-Â- \nt£]w- Ip-d-ªp-. A-ã-ap-Sn- Im -b-en-Â- \n-¶p-Å- -thentbä-¯n-sâ ^-e-am-bn- C-¶v {]tZiw- ap-gp-h-³- D-¸pshÅ-am-bn- am-dn-. a-¬tdmXp -cp-¯ns\ kw-_-Ôn-¨n-St¯mfw- \n-c-h-[n ]-cn-kvYn -Xn- {]-iv\-§-Ä- Ct¸mÄ- -t\cn-Sp-¶p-ïv. A-h-bn-Â{][m\s¸«Xv Np-hsS -tNÀ-¡p-¶p-. 1. a-W-Â- J-\-\wI-Ã-S-bm-dn-sâbpw- a-äp- A-\p-_-Ô- I-\m-ep-I-fpsS bpw- A-\-[n-Ir-X- a-W-eq-äv Cu- {]tZis¯ ]mcn -kvYn-Xn-I- k´p-en-Xm-h-kvY- \-ãs¸Sp-¯p-¶-Xn -\p- Im-c-W-am-bn-«pïv. tam-t«mÀ kma{KnIÄ D-] tbmKn-¨p- I-Ã-S- B-än-Â- \n-¶pw- h-fsc Gsd B-g -¯n-Â- a-W-Â- J-\-\w- -sN¿p-I-bpw- X·-q-ew- \-Zn -bpsS B-gw- Iq-Sp-I-bpw- -sNbvXp-. C-Xv a¬tdmXp
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
-cp-¯ns\- A-]-I-S-amw-hn-[w- _m-[n-¨p-. cm-P-hm-gvN Im-e-¯pw- A-Xn-\p- -tij-hpw- -sImÃw- Pn-Ã-bpsS -s\Ã-d-bm-bn-cp-¶p- I-Ã-S-. A-\-[n-Ir-X-am-bn- \-S-¶J-\-\w- aq-ew- I-Ã-S- B-dn-sâ B-gw- K-Wy-am-bn- h-À -[n-¨p-.- tImSn-¡-W-¡n-\p- cq-]-bpsS a-W-epw- -sNfn -bpw- I-Ã-S- B-än-Â- \n-¶pw- -sImÅ- -sNbv-sXSp-¯p-. -C-Xn-sâ {]-Xym-Lm-X-§-Ä- aq-ew- -sImÃw-- Pn-Ã-bnse `q-cn-]-£w- P-\-§-Ä-¡v Zm-l-P-ew- \-Â-Ip-¶- im -kvXmwtIm«- X-Sm-Iw- Ct¸mÄ- h-c-Ä-¨-bpsS h-¡n -em-Wv, F-§s\-sb¶m-Â- Cu- Z-zo-]nse Xm-gv¶- {] tZi-§-Ä- \-Zn-bnte¡v C-cp-¯p-¶p-. 2. thentbäw- aq-e-ap-Å - -shÅs¸m¡hpw Ip-Sn shÅ- £m-ahpw Xp-cp-¯v -t\cn-Sp-¶- asämcp- {]-[m-\- hn-j-b-am-Wv -thentbä-hpw- A-Xp aq-e-ap-Å- shÅs¸m¡-hpw-. A-ã-ap-Sn- Im-b-en-Â- \n-¶p-Å- -thentbäw- aq -ew- I-c-bnte¡pw,- ho-Sp-I-Ä- D-Äs¸-sSbp-Å-sI«n-S-§-fnte¡pw -shÅw I-b-dp-¶p-. C-Xn-sâ ^-e-am-bn- -shÅs¸m¡w- cq-]s¸Sp-¶p. A-§s\ an-¡- ho-Sp-I-fpw- -shÅ-¯n-\v A-Sn-bn-em-Ip-¶p. \n-c-´-c-am-b- -thentbä- hy-Xn-bm-\-§-Ä- aq -ew- ho-Sp-I-fn-Â- hn-Å-ep-I-Ä- D-ïm-Ip-¶p.- A-Xp sImïpXs¶ \n-Xy-am-bn- \-\ª - `n-¯n-If - pw- s - ] bn-âtv- ]mb -ho-Sp-I-fpw -C-hn-Sps¯ ]-Xn-hv Im-gvN -bm-Wv. thentbäw- aq-ew- an-¡- ka-b§ - f - n-epw- C-hnsS s - hÅs]m¡w- D-ïm-Ip-¶p-. C-§s\ Im-b-en-Â\n-¶pw- D-¸pshÅw- I-b-dp-¶-Xp-aq-ew- C-hn-Sps¯ `-h-\-§-Ä-¡v _-e-£-bw- D-ïm-Ip-¶p. am-{X-a-ÃP-ew- C-hn-Sps¯ ss{U-t\Pv -ss]¸n-sâ -seh-en-\pap-I-fn-Â- -shÅw- I-b-dp-¶-Xn-\m-Â- P-\-Po-hn-Xs¯ -tZmj-I-c-am-bn- _m-[n-¡p-¶p. -cq-£-am-b- Cu- ]-cn -kvYn-Xn- {]-iv\w- aq-ew C-hn-Sps¯ P-\-§-Ä- Cu-
kvY-ew- hn-«p- a-äp- {]tZi-§-fnte¡v Ip-Sntbdp-¶p-. I-gn-ª- A-©p- h-À-j-¯n-\nsS C-cp-¶q-dn-e-[n-IwIp-Spw-_-§-Ä- C-hn-Sw- hn-«pt]mbn- F-¶v- I-W-¡p -I-Ä- ]-d-bp-¶p-. D-bÀ - ¶ - - t- hentbä- ka-b¯ - v, s]m Xp- P-eh - n-Xc - W - - kw-hn-[m-\w- {]-hÀ - ¯ - \ - w- \n-À¯ - p-I b - pw- s - hÅw- hm-l\ - § - f - n-Â- F-¯n-¡p-Ib - pw- t- hWw-. X-·q-ew- Ip-SnshÅ- £m-aw h-fsc cq-£-am-Wv.3. thentbäw- aq-e-ap-Å- D-b-À-¶- P-e-\n-c-¸v a-¬tdmXp-cp-¯nse- asämcp- {]-[m-\- {]-iv\-am-Wv D-b-À-¶- P-e-\n-c-¸v. 2004 Unkw-_-dnse kp-\m-an¡v -tijw- `q-an-bnse P-e-\n-c-¸v Iq-Sn-bn-«psï¶v ]-T-\-§-Ä- -sXfn-bn-¡p-¶p-ïv. kp-\m-an-¡v -tijwC-hnsS Im-b-en-Â- \n-¶pw- -thentbä- ka-b-Xv h-cp -¶-shÅw- -sI«n-\n-Â-¡m-³- Xp-S-§n-.- shÅs¡«p-aq -ew- a-®n-Â- A-an-X-am-bp-ïm-b- D-¸p-c-kw- C-hn-Sps¯ -sX§p-Ir-jnsb \-¶m-bn- £-bn-¸n-¨n«p-ïv. km -[m-c-W- P-e-hn-Xm-\-¯n-\p- aq-¶v ao-ätdmfw- ap-I -fn-em-bn- kvYn-XnsNbvXn-cp-¶- Cu- Xp-cp-¯n-sâ ]-e- `m-K-§-fpw- C-¶v P-e-hn-Xm-\-¯n-\p- ka-am-bnXm-Wn-cn-¡p-¶p-. D-b-À-¶- P-e-\n-c-¸p-aq-ew- Ft¸mgpwCu- {]tZi-§-Ä- -shÅ-¯n-\-Sn-bn-Â- B-Ip-¶- kvYn -Xn-hntij-am-Wp-Å-Xv. 4. hnt\mZ-k©m-cwhnt\mZ- k©m-cn-Isf Gsd B-I-À-jn-¡p-¶- H-cp- {] tZiw- B-b-Xn-\m-Â- hntZi-¯p- \n-¶pw- kztZi-¯p\n-¶p-am-bn- [m-cm-fw- hnt\mZ-k©m-cn-I-Ä- C-hnsS F-¯p-¶p-ïv. hntZi-¯p- \n-¶pw- h-cp-¶-h-À- h-fsc hr-¯ntbm-sS Cu- kvY-e-¯ns\ Im-Wp-¶p, F-¶m -Â- kztZin-Ifmb-- hnt\mZ-k©m-cn-I-Ä Cu kvY -es¯ a-en-\s¸Sp-¯p-ïv. -5. _m-ly-Ip-SntbäwZ-zo-]nse P-\-kw-Jy- Ip-d-bp-¶-Xn-\v {]-[m-\-Im-c-Ww-
-thentbä-hpw"-shÅs¡«pwD-¸p shÅ-¯n-sâ A-\n-b-{´n-X-am-bB-[n-Iy-hpw- P-\P - o-hn-XwZp-cn-X] - q-À-W-am-¡n sImïn-cn-¡p-¶p...
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Zo]v-Xn 2021
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]-©m-b-¯n-Â-\n-¶p-Å a-äp- kvY-§-fnte¡p-ÅIp-Sntbä-amsW¶v I-cp-Wm-I-c-³- ]-d-bp-¶p.- 2011se sk³-kkv A-\p-kcn-¨v a-¬t{UmXp-cp-¯n-sâ P-\-kw-Jym- h-f-À-¨m- \n-c-¡v -ssa\-kv 0.57% B-bncp-¶p-. I-gn-ª- Ip-d-¨v h-À-j-§-fm-bn- \q-dp -I-W-¡n-\v Ip-Spw-_-§-Ä- Z-zo-]n-Â- \n-¶v ]-mem-b-\w-sNbvXn-«p-ïv. 6. BtKmf-Xm-]\ - h - pw- Im-em-hk - Y v m- hy-Xn-bm-\h - pw BtKmf- Xm-]-\-¯n-sâ ^-e-am-bn- Im-em-h-kvY -bn-Â- hy-Xn-bm-\w- D-ïm-Ip-¶-Xv C-hn-Sps¯ ]-cn-kY v n-Xnsb t- Zmj-Ic- a- m-bn- _m-[n-¡p-¶p-ï.v ap³- Im-e§ - f - n-Â- h-Àj - ¯ - n-Â- c-ïp- s- hÅs]m¡wD-ïm-Ip-I-bpw- [m-cm-fw- F-¡-Â- a-®v H-gp¡pIbpw -sNbvXn-cp-¶p. B- F-¡-Â- a-®v C-hn-Sps¯ P-\-§ -Ä- Ir-jn-¡v, {]-[m-\-am-bn -sX§n-\v h-f-am-bpw- a-äpwD-]tbmKn-¨n-cp-¶p-. F-¶m-Â- Ct¸mÄ- Xp-Ssc D-ïm -Ip-¶- a-g-bpw- A-Xp-aq-ew- D-ïm-Ip-¶- shÅs¸m¡ -hpw- Cu- {]tZi-¯n-sâ k´p--en-Xm-h-kvYsb X-In-Sw- a-dn-¡p-¶p-. I-gn--ª- Ipsd h-À-j-§-fm-bnD-ïm-Ip-¶- A-Xn-h-À-jw- aq-ew- C-hn-Sps¯ P-e-\n-c¸v D-bcp-¶p- F-¶-v -dnt¸mÀ-«v -sN¿s¸«n-«p-ïv. 7. Ir-jn- \m-iwhym-]-I-am-b- Ir-jn- \m-i-am-Wv asämcp- {]-[m\- hn-j-bw-.- sX§p- G-I-hn-f-bm-bp-Å- Cu- {] tZi-¯p- Ct¸mÄ- B-Im-it¯¡v -t\m¡n- \n- -¡p-¶- -sX§n-³- Ip-än-I-Ä- am-{X-am-Wp-Å-Xv. C-cp-¶qtdmfw- -slIvä-dn-Â- D-ïm-bn-cp-¶- -s\ -Ir-jn-Isf-Ãmw- Xs¶ A-an-X-am-b- -shÅs] m¡w- aq-ew- \-in-¨p-. ]-e- I-À-j-I-cpw- A-htijn -¡p-¶- Htc-sbmcp- km[y Xbnte¡v Xn-cn-ªp-: A-I-zm-I-Ä-¨-À-. I-gn-ª- Ip-d-¨v h-À-j-§-fm-bn- \n-c -h-[n- a-Õy- ^m-ap-I-fpsS B-hn-À-`m-hw- D-ïm-bn-. -shÅs¸m¡w- Z-zo-]n-sâ Zp-À-_-e-am-b- ]m-cn-kvYn -Xn-I- k´p-en-Xm-h-kvYsb X-I-À-¯p. ho-ïpw-, I-Àj - I - c- m-Wv Cu- B-Lm-Xw- klnt¡ïn- h-¶X - .v shÅs¸m¡w- P-e¯ - n-sâ `-uX - n-Icm-k ]m-cm-ao-ä-dp-I -fn-Â- s]-s«¶v am-äw- h-cp-¯n-. C-Xv ]-e- Po-h-Pm-e -§-Ä-¡pw- A-\ptbmPy-am-b- A-´-co-£-am-bn- am-dn-. D-¸pshÅ-¯n-sâ A-f-hn-ep-Å- am-äw- ¹m-¦vS-¬A-{]-Xy-£-am-Ip-¶-Xnte¡v \-bn-¨p-, C-Xv `m-hn-bn -Â- a-Õy- D-Â-]m-Z-\s¯ _m-[n-¡pw -. 8. A-im-k{v Xo-ba- m-b- \n-À½ - mW- {]-hÀ - ¯ - \ - § - Ä - a-¬t{UmXp-cp-¯n-Â\n-À-½m-W{]-h-À-¯\ -§tfmSv A-\p-_-Ôn-¨v A-[n-I- `m-c-¯n-\p- Im-c
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ap-³- Im-e§ - f - n-Â" h-Àj - ¯ - n-Â- c-ïp- s - hÅs]m¡wD-ïm-Ip-I-bpw- [m-cm-fwF-¡-Â- a-®v H-gp¡pIbpw -sNbvXn-cp-¶p. B- F-¡-Â- a-®v C-hn-Sps¯ P-\-§-Ä- Ir-jn-¡v, {]-[m-\-am-bn -sX§n-\v h-f-am-bpw- a-äpwD-]tbmKn-¨n-cp-¶p-.
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-W-am-Ip-¶- \n-À-½m-W- L-S-I-§-Ä- D-]tbmKn-¡p -¶-Xm-Wv Xp-cp-¯v -t\cn-Sp-¶ asämcp- {]-[m-\- ]m-cn kvYn-Xn-I- `o-j-Wn-. ap-³-Im-e-§-fn-Â- {]-kvXp-XXp-cp-¯n-Â- ]-cn-kvYn-Xn- ku-lr-Z-am-b- \n-À½mW {]-h-À-¯-\-§-Ä- am-{X-am-bn-cp-¶p- \-S-¶p-h-¶n -cp-¶-Xv F-¶-Xn-\m-Â- Xp-cp-¯nse `q-an-bpsS L-S-\-bv¡v -am-äw- h-¶n-cp-¶n-Ã-. F-¶m-Â- im -kvXmwtIm«- Im-be - n-Â- \n-¶v {U-Öv sNbvs - XSp ¡ - p-¶X - pw- `q-an-¡S- n-bnte¡v P-ew- Du-À¶ - n-d§ - n- t- ]m hm-³- -tijn-bp-Å-Xp-am-b- a-®v a-¬t{Sm¯p-cp-¯n -Â- \nt£]n-¨n-cp-¶p- F-¦n-epw- ]-cn-kvYn-Xn- ku -lr-Z-a-Ãm-¯- X-c-¯n-ep-Å- \n-À-½m-W-{]-h-À-¯-\ -§-Ä- Cu- {]-Xn-`m-k-s¯ X-S-Ê-s¸Sp-¯p-I-bpw -C-¯-cw- \n-À-½m-W-§-Ä- \-S-¯n-bn-cp-¶- {]tZi -§-Ä- -shÅ-¯n-\-Sn-bn-Â- B-hp-I-bpw- -sNbvXp-. I-fn-a-®nsâ Aw-iw- Iq-Sn-h-cn-I-bm-Wv F-¦n-ÂP-ew- `q-an-¡-Sn-bn-Â- C-d-§msX ap-I-fn-Â- Xs¶ X-§n-\n-Â-¡p-¶- km-l-N-cyw- D-ïm-Ip-¶p-. 9. skän-Âsaâv -t{]m»wCu- {]tZis¯ asämcp- {]-[m-\- hn-j-b-am-Wv `q-anXm-gv¶p- -t]mIp-¶- H-cp- {]-Xn-`m-kw-. ho-Sp-I-Ä- \n-À -½n-¨m-Â- B- ho-Sp-I-Ä- Xm-gv¶p- -t]mIp-¶- {]-{In-b-. ho-Sp-IÄ - - am-{X-aà - - s- X§v t- ]mep-Å- a-c§ - Ä - - h-¨p- ]n-Sn-¸n -¨m-epw- Ipsd \m-fp-I-Ä-I-gn-ªm-Â- A-Xpw- a-®n-\-Sn -bnte¡v Xm-gv¶p- -t]mIp-¶- A-h-kvY- . C-hn-Sps¯ an-¡- ho-Sp-I-fpsSbpw t_kv-saâv ap-gp-h-\m-bpw,Ipsd Gsd ho-Sp-I-fpsS `n-¯n-bpsS H-cp- `m-Khpw a-®nte¡v Xm-g¶ v p-t]mbn«pÅXmbn ImWphm\mIpw. 10. sdbn-Âth - a-¬t{UmXp-cp-¯ns\ Io-dn- ap-dn-¨p- s- Imïm-Wv s- dbn  - th ]m-X- I-S¶ - p-t]mIp¶-X.v s- dbn-Âth ]m-X- \n-À½n-¡p-¶-Xn-\m-bn- Cu- {]tZis¯ {]-Ir-Xn-Z-¯
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m- kr-ãnI-fpsSbpw- a-Ip-S-hpw- -tI{µ-hp-am-Wv F-¶- kXyw"a-A-\\p-jp-ky-³va- F--cn-¨ÃpsImïpwkÀ-h-kr-ãnItfmSpw- _-Ôs¸«p- A-h-bpsS ]-cn-]m-e-\-¯n-\pw- kw-c-£-W-¯n-\p- D-¯-c-hm-Zn-X-s¸«- kr-ãn F-¶- \n-e-bn-epw- am-{Xta a-\p-jy-\pw- {]-]-©-hpw- D-Äs¸«hn-I-k\- Im-gvN-¸m-Sp-I-fpw- cq-]o-I-cn-¡m-\m-Iq-...
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-am-b- \n-c-h-[n-- P-e-hn-Xm-\-§Ä- \n-I-¯n-bn-cp-¶p-. C-Xn-hn-Sps¯ kzm-`m-hn-I-X-bv¡v am-äw- h-cp-¯n-, am-{X-a-Ã- C-Xv h-gn- Zn-h-tk-s\ I-S-¶p- -t]mIp-¶-s{Sbn-\p-I-Ä- aq-ew- {K-u-ïv -ssh-t{_j-³- D-ïm-Ip -¶-Xpw- C-hn-Sps¯ ]-cn-kvYn-Xnsb -tZmj-I-c-am-bn_m-[n-¡p--¶p-ïv. 1988 Pqsse bn-Â- C-hnsSbm-Wv sF-e-âv F-Ivkv{]-kv A-ã-ap-Sn- Im-b-en-Â- ho-W-v 105 t- ]À- sImÃs¸«- A-]I - S- a - p-ïm-bX - v. Zn-hk - hpw- \ qtdmfw s - {Sbn-\p-IÄ - - ]m-Xb - n-eqsS I-S¶ - pt]mIp-¶p-, {K-uï - vs - sh-t{_j-\p-IÄ - - kvYe - s¯ _m-[n-¡pw. D-]-kw-lm-cw]ptcmK-Xn- e-£y-am-¡n-bp-Å- hn-I-k\- {]-h-À-¯ -\-§-Ä- Im-e-L-«-¯n-sâ A-\n-hm-cy-X-bm-Wv. Cuhn-I-k\-{]-h-À-¯-\-¯n-\p- Np-¡m-³- ]n-Sn-¡p-¶-Xv -ssZh-¯n-sâ Om-b-bn-epw- km-Zr-iy-¯n-epw- kr-ãn -¡s¸«- a-l-X-z-ap-Å- a-\p-jy-\p-am-Wv. A-XpsImïv a- \ p- j y- ³ - F- à m- kr- ã nI- f psSbpw- a- I p- S - h pw- t I{µ-hp-am-Wv F-¶- kXyw- A-\p-kva-cn-¨psImïpwkÀ- h-kr-ãnItfmSpw- _-Ôs¸«p- A-h-bpsS ]-cn-]m-e\ - ¯ - n-\pwkw-c£ - W - ¯ - n-\p- D-¯c- h - m-Zn-Xzs¸«- kr-ãn F-¶- \n-eb - n-epw- am-{Xta a-\p-jy-\pw- {]-]© - hpw- D-Äs¸«- hn-Ik - \- Im-gN v ¸ - m-Sp-If - pw- cq-]o-Ic- n-¡ m\m-Iq- .]m-cn-kvYn-Xn-I- kp-hntij-¯n-\p- H-cp-
]p-Xn-b- \n-Àh - N - \ - h - pw- H-cp- ]p-Xn-b- hym-Jym-\h - pw- B-h -iy-am-bn-cn-¡p-¶p-. a-\p-jy-Pm-Xn-bpsS c-£sb -tI{µo-I-cn-¨psImïp-Å- kp-hntij-am-Wv ] c-¼-Xm-K-X-am-bn- {In-kvXo-b- k`-I-Ä- {]tLmj -Ww- -sNbvXpsImïn-cn-¡p-¶-Xv. B-k¶ -am-bn-cn-¡p-¶- {]-Ir-Xn- Zp-c-´-§-Ä- \-½psS ap-¶n-Â- A-ct§dns¡mïn-cn-¡p-¶- h-À-¯-am-\Im-eL - «- ¯ - n-Â- {]-]© - - kw-_Ô - n-bm-b- D-XvIW - vTI f - pw- kphntij-¯n-sâ `m-Ka - m-¡W - w-. {In-kvXo-b- kvt- \l-am-bn-cn-¡W - w- C-¶s¯ ]m-cn-kvYn-Xn-I- X-I-À-¨-bpsS -shfn-¨-¯n-Â- [m-À -an-I-X-bpsS A-Sn-kvYm-\w-. km-aq-ln-I- \o-Xn-bpw{]--Ir-Xn-hn-`-h-§-fpsS _p-²n-]-c-am-b- Im-cy-\n-À-hl-W-hpw- kaÀ¸W-hpw- D-ÄsImÅp-¶- H-cp- Im-cy -hn-Nm-c-I-X-z-¯n-sâ H-cp- -tamU-Â- cq-]s¸Sp-¯-Ww. a-¬t{UmXp-cp-¯nse \n-e-hnse {]-iv\-§-fpw- \ t½mSp- kw-km-cn-¡p-¶-Xv C-Xv Xs¶bm-Wv. D-Å-Xv F-sâXmsW¶- D-Ät_m[y-§-Ä- am-ä-Ww-. -s]mXp -hn-sâXmsW¶- Nn-´-bn-Â- am-{Xta Cu- `q-ansb kw-c-£n-¡m-\m-Iq-. Cu- kvYn-Xn- C-§s\ Xp-S-cp -I-bmsW¦n-Â- Cu- kvY-ew- \-ap-¡p- Hm-À-a-I-fn-Âam-{X-am-Ipw-. A-Xv-sImïv Cu- Xp-cp-¯ns\ kw-c -£nt¡ïp-¶-Xv \-½psS B-h-iy-am-Wv.
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Over and over… Love braves broken sails Tossed, turned by winds of change Biding its time… Life stays a frozen frame Frayed pale with sands of time Feeling forlont… And I see the graying gloom, In starless skies… And I hear the woeful notes In pining larks… And I see the wilting blooms of Lavender.
Somu Sivaji BD First Year
Over and over, the sea greets the shore.. Over and over, the hues wait for dawn. Fait, hope turn the tide Stars collude and pave your path, leading to mine… Desting stays by me, Thousand suns adorn my sky, splendor divine… Over and over, winged hearts soar the sky.. Over and over, Sun shine light my life Over and over…….
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MOTHER’S DAY
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hat we are today, and what we’ll be tomorrow will be decided not only by ourselves but by the people around us, namely our friends and family. Possibly the biggest influence comes from our mothers. To a child, she teaches everything from feeding and clothing; judging situations and reacting; tying our shoes; being polite and being respectful to others. Mother is a security blanket. No matter how bad a day she has had, she will always be with a shoulder to cry on and a sympathetic ear to speak into. She just gives me a hug and clams me down whenever, I am in trouble. She puts up with my swinging moods, my constant chatter, and my stubborn requests, and still manages to run the household beautifully. And she does all this with a smile – even when no one says “Thank you”. My mother is a wonderful influence, and I can truly think of only one fault that she, and every other mother out there has: She loves too much. She loves me so much that I sometimes resent her not letting me make my own decisions. I am afraid that one day I will end up screaming at her to leave me alone. I know almost every teenager does that. And I know almost every teenager will feel guilty afterwards, but would not know how to apologize. Well, take this chance to let your mom know that you are truly grateful to her and the need of her presence in your life, even if you don’t show it.
Kurian Mathew BD Second Year
Do something special for your mom, even if it’s as small as making her breakfast or cleaning your room without being asked. The gesture will be appreciated, and it will show your mom that how obnoxious you can be, you will always love your mom and all she does for you.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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acp-¸-¨-tXSn acp-¸¨ sXfn-bp-tam-þ-B-i-X³þ sNdp-X-cn- Im-Wp-tam-þ-`-hmt\? sXÃpw-þ-B-i-bnÃXne-lw-þ-bn-s¶³þ s\©-Iw-þ-\p-Icp Pohn-X-`m-cw. F¦nepw {]mW³ shSn-ªn-Sm³ aSn-sbt\yþhn-§nSpw hrWþ tamSp-þ-tXm-Sp-am-þ-In-£p-In-þ-tX§n sImcp-¡p-am-þ-kz]v\ cq]-§Ä. thZhpw,a-{´hpw Dcp-hn-Sm³ Ic-fn-em-þ-tZ-h-{]-XnjvS a§ntbm? F¶m-þ-kva-c-W-bmw-þ-tX-tcdpw Zo]vXn-þ-tX-SthþD-g-d-th. NnX-en-Spw-þ-Nn-¯s¯ Npg-ep-aoþ Pohn-IÄ-þ-a-\p-Ps\ Iran-Io-S-am-bvþ F®shþ]-cn-lmkw A«lm-k-ambv aW-enÂ-þ-In-Sp-¶-pcp-fp-¶p. IpSn-e-amw-þ-`o-I-c-bm-{X-bn-ep-S-\ofw acp-¸¨ e£y-ambv Xo-cth HmSp-hm³ thKhpwþssh-Zyhpw \evItWþ`-hm-t\.......
\nYn³ Ipcy³ H¶mw hÀjw
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O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
N¢bpw kq^nbpw N¢
{]nPn³ ]m¸¨³ _n. Un. H¶mw hÀjw
2016-se \hw_À AhnkvacWobamb Zn\§fmWv F\n¡v k½m\n¨Xv. ]s¯m³]Xv Znhkw \oïp \n¶ C´ysb sXm«dnª Hcp bm{X. AXnsâ HmÀ½Ifn H¶maXmbn HmSn F¯p¶Xv N¢ F¶ _wKmfnse sNdp {KmaamWv. ]mO ]pkvXI§fn am{Xw tI«n«pÅ lq¥n \Znbpw, ]mehpw, I¡«m \Kc¯nsâ {SmapIfpw IS¶v R§Ä AhnsS F¯n. R§sf AhntS¡v \bn¨Xv R§fpsS {]nbs¸« \mkÀ C¡m Bbncp¶p. tImtfPn R§fpsS ko\nbÀ Bbncp¶p \mkÀ C¡m. \oï 10 hÀj§fmbn N¢bnse '_Ôp' (_wKmfnbn kplr¯v F¶v AÀ°w) F¶v Adnbs¸Sp¶ a\pjy³. tIcf¯nse {Kma§tfmSv XmcXays¸Sp¯nbm Ccp]Xv hÀjw ]n¶nte¡v k©cnt¡ïn hcpw N¢sb HmÀ½s¸Sp¯phm³ hml\§Ä Xptemw ]cnanXw. a¬]mXIÄ sImïv \ndªp \n¡p¶ {Kmaw. AkuIcy§fn AkzØXs¸Sp¯p¶ \ap¡v AwKoIcn¡phm\pw Ignªp IqSphm\pw {]bmkw tXm¶p¶ B {Kma¯nemWv \mkÀ C¡ Xsâ PohnX¯nsâ kt´mjw Isï¯nbXv. Zmcn{Zyhpw ]cm[o\XIfpw DÅ At\Iw BfpIÄ AhnsS Dïv. tImSnIÄ Nnehgn¡p¶ \½psS `h\§Ä¡v ap¼n ssZ\yX \ndª `mht¯msS Hcp agsb t]mepw O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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N¢bpw " \mkÀ C¡mbpw Hcp Imcyw ]Tn¸n¨p X¶p.... A]cnanXamb kvt\l¯n\p ap¶n tZitam `mjtbm H¶pw Hcp {]XnkÔn AÃ...
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sNdp¡phm³ Ignbm¯ Hme taª hoSpIÄ AhnsSbpïv. AÔhnizmk§Ä¡v ap¶n \n iÐcmbn \n¡p¶ kv{XoIÄ AhnsSbpïv. A\mYXz¯nsâ _meyw t]dp¶ Ipªp§Ä AhnsS Dïv. k-vIqÄ hnZym`ymkw am{XapÅ tUmÎdpw, tKmkn¸pIÄ DZv]mZn¸n¡s¸Sp¶ Nmb¡Sbpw, A§s\ A§s\ t]mIp¶p N¢bnse hntij§Ä. \½n \n¶v hyXykvXamb AhcpsS PohnX coXnIfpw, hnizmk§fpw, Blmchpw, dn£mbm{XIfpw C¡m R§Ä¡v ]cnNbs¸Sp¯n X¶p. N¢bpw \mkÀ C¡mbpw Hcp Imcyw ]Tn¸n¨p X¶p.... A]cnanXamb kvt\l¯n\p ap¶n tZitam `mjtbm H¶pw Hcp {]XnkÔn Aà . \mkdn \n¶pw _Ôphnte¡pÅ hfÀ¨ AXmWv R§Ä¡v Im«n¯¶Xv. _ Ôphnsâ Hcp henb Imevshbv¸mbncp¶p kotdm ^utïj³. B t]cpw t]mepw hfsc BghpÅ H¶mWv. tlmkv]näÂ, hoSpIÄ, kvs]jy k-vIqÄ XpS§n A\h[n ASnØm\ kuIcy§Ä kotdm ^utïj³ N¢bv¡v \ ÂIn. kv{XoIÄ¡v thïn sXmgn km[yXIÄ, {Kma¯nse Ip«nIÄ¡v hnZym`ymkw, {]IrXn Zpc´§fpsS kab¯v `£Whpw hkv{Xhpw, A§s\ \oïpt]mIp¶p kotdm ^utïjsâ D¯chmZn¯§Ä.
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kq^n C\n Xes¡«nsâ cïmw `mKw. Ipd¨v hms¡¦nepw tImdnbnSmsX IS¶p t]mIphm³ IgnbnÃ. ImcWw, kq^nbnÃmsX CXv A]q À®amWv. NpddpapÅ FÃm Imcy§sfbpw {] Wbn¡m³ ]Tn¡pI F¶ {]bmktadnb Hcp D¯chmZn¯amWv At±l¯nsâ PohnXw \ s½ ]Tn¸n¡p¶Xv. hÀj§Ä¡v ap¼v aqhmäp ]pgbnse ho«n \n¶v Cu sNdp {Kma¯nte¡v tNt¡dpt¼mÄ ]e tNmZy§Ä AbmÄ t\ cntSïn h¶n«pïmhmw. DÅn \ndªp Xpfp¼p¶ kt´mj¯nsâ {]Xn^e\amWv AbmfpsS Hmtcm sNdpaµlmkhpw. Fsâ ]e tNmZy§Ä¡pw DÅ adp]Snbpw CtX aµlmkw Xs¶ Bbncp¶p. sXcphnse \mbv¡p«nIfpw, F®aä NmbIfpw, Nmb¡SIfnse H¯p IqSepIfpw, BtcmcpanÃm¯ PohnX§fpw a\ Ênsâ DÅdIfn Xdbv¡p¶ Fgp¯pIfpamWv At±l¯nsâ B\µ]qÀ®amb PohnXw. Akqb tXm¶mdpïv _Ôp Cu PohnXw ImWpt¼mÄ . Ibvt]dnb A\p`h§fnepw Cu bm{Xbn Xm¦sf apt¶m«v \bn¡p¶Xv F´mWv? {]nhntePpIfpsS temIt¯¡v bm{X sN¿p¶ F\n¡pw Fsâ ktlmZc§Ä¡pw Xm¦Ä Hcp I\¯ shÃphnfnbmWv. {InkvXp\m Y³ Im«n¯¶Xnt\mfw F¯p¶ shÃphnfn.....
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
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C¶eIfnse {]XnZm[\³ ]pep¯pcp¯n Nmt¡m Nmt¡m
\n dn¦p sdPn Nmïn _n. Un. aq¶mw hÀjw
ch[n BfpIfpsS ]mZkv]Ài¯m A\p{KloXamb a®mWv ]gb skan\mcnbptSXv. DSaØXsb sNmÃn XÀ¡apïmbn, Cu a®n \n¶v I®otcmsS Cd§nt]mtIï Hcp kabhpw Dïmbn«pïv. kXyw F¶m F´mWv F¶v tNmZn¨ ]oemt¯mknsâ tNmZy¯nsâ D¯cw, ae¦c k` ]nXm¡·mcpsS cà¯n Aenªp tNÀ¶Xn\m I®v \ndª Cd§nb a®n a\Êv \ndªv Xncn¨p Ibdm³ CShcp¯n. ]gb skan\mcnbpsS a®v ]«w sI«s¸«hsâ am{Xw CSw AÃmbncp¶p. Cu a®ns\ {]Wbn¨v ChnsS Xmakn¨hcpw Dïv. Ncn{X¯n \n¶v hnkvacn¡s¸«v t]mbhÀ BWv A§s\bpffhcn Gsdbpw. C¶v Cu A£c§Ä \nc¯p¶Xv \½Ä ad¶m Hcp {]Xn`m[\s\ HmÀs¯Sp¡m³ thïnbmWv. ]pep¯pcp¯n Nmt¡m aq¶mw hbÊn Imgv¨ \jvSs¸«v, A£c§Ä ]Tn¡m³ ]ämsX t]mb Hcp hyàn. Iv \ m\mb kapZmbmwKw, Nn§h\w ]pep¯pcp¯n Nmt¡mbpsS ]p{X\mbn 1872\v
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
Zo]v-Xn 2021
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ImenIw ISen\pw sImtdmW¡pw CSbn Cc« `oXntbmsS PohnX¯n³ tXmWn XpgbpIbmWhÀ. .. IStemfw kz]v\ ap@hÀ¡v... AtXmtcm agbnepw Icbne§s\ XIÀ¶SnbpIbmWv... Ips¯mgp¡n Xm§mbhcpsS kl\]mXbn \à iacy¡mcs\ t]mse Ahsc tNÀ¯p]nSn¨qsS??? #Alappad #Chellanam
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ASp¯v P\n¨p. kz´w B{Kl{]Imcw ]cpae Xncpta\n bpsS At´hmknbmbn ]cpae skan\mcnbn Xmakw. Xncpta\n Imew sNbvXXns\ XpSÀ¶v Xmakw ]gb skan\ mcnbnte¡v amän. ]n¶oSv Dff PohnXw Cu a®n ] pent¡m«n tPmk^v amÀ Znh¶mkntbmkv II sâ At´hmknbmbn. Ct±ls¯ ]än IqSpX AdnbmWsa¦n Hcp IhnXmiIew HmÀ½bn hcWw. ]cpae s]cp¶mÄ {] Zn£W¯n\v \½psS a\Ên X«p¶ Hcp KoXw Dïv. " k´m]ta k´m]ta F¶pw XocmsX Iïpff k´m]ta" Cu CucSnIÄ At±l¯nsâ a\ÊmIp¶ XqenIbn FgpXs¸«XmWv. Ct±ls¯ Cu hÀ¯am\ Ime temI¯n\v ]cnNbs¸Sp¯nbXv ae¦c k`m Ncn{XImc\mb {io Ipcy³ tXmaÊv AhdpIÄ BWv. amÀ {KntKm dntbmkv ]m\bpw kvtXm{X IoÀ¯\§fpw F¶ t]cn ss]XrIw ae¦ck` kmlnXykcWn ]pd¯nd¡nb ]p kvXI¯neqsSbmWv Nmt¡m Nmt¡m F¶ {]Xn`m[\s\ C¶v temIw Adnbp¶Xv. kvtXm{X IoÀ¯\w, {]mÀ°\m KoXw, amÀ Zoh¶mtkymkv Ncn{X KoXhpw ]m\bpamWv Ct±l¯nsâ aäv IrXnIÄ. `àIhnIfmb Fgp¯Ñ\pw, ]q´m\hpw, a\ Êpw XqenIbpw Hcpt]mse Nen¸n¨v krjvSn¨m `à IhnXIÄsh¨v t\m¡pt¼mÄ, AÔ\b\§Ä krjvSn¨ Ccp«n DÄ\b\§fpsS {]Imi¯m {io Nmt¡ Nmt¡ sa\ª IhnXIÄ F´psImïpw {]m[m\yw AÀln ¡p¶p. AÀt®mkp ]mXncnbpsS ainlm Ncn{Xw ]p¯³ ]m\ "Dam]ÀÆw" XpS§nb IrXnIfpsS NphSp]nSn¨mWv amÀ {KntKmdntbmkv ]m\bpw, amÀ Znh¶mtkymkv ]m\bpw cq]s¸«Xv F¶mWv {]oXv Nµ\]ffn A`n{]mbs¸Sp¶Xv. Cu `àIhnbpsS arXicocw FhnsS AS¡nsbt¶m, At±l¯nsâ HmÀ½Zn\w F¶msWt¶m C¶pw BÀ¡pw AdnbnÃ. C¶v Cu AÔ`à³ A\p kvacn¡s¸Sp¶Xv At±l¯nsâ IhnX iIe§fn IqSnbmWv. "Imehpanà F\n¡n\nbpw \mephnc \ofwt]mse Cu temImhØIfªv B temIkpJw hm©n¡v' C¼§fpsS ]dpZokmbn BtemI kpJw hm©n¡m³ Cu {]Xn`m[\\p CSbmIs«.
O R T H O D O X T H E O LO G I C A L S E M I N A R Y, KO T TAYA M
ZnhytXPÊpIfmIp¶
Xncptijn¸pIÄ
k tPm_n³ ]n . kPn _n. Un. cïmw hÀjw
aqlw BZcn¡pIbpw hµn¡pIbpw HmÀ½n¡s¸SpIbpw sN¿p¶ Hcp hnip²tâtbm hnip²bptStbm `uXoI Ahinã§tfbpw AhcpsS PohnX Imebfhn D]tbmKn¨ncp¶ hkvXp¡sfbpamWv Xncptijn¸pIÄ F¶p ]dbp¶Xv. Xncptijn¸v F¶ hm¡nsâ Cw¥ojv ]Zw "Relic'F¶mWv. Reliquiae F¶ emän³ ]Z¯n \n¶mWv "Relic' F¶ ] Zw Dïmbn«pÅXv, AXnsâ AÀ°w "Remain', tijn¸v F¶mWv. {InkvXpaX¯nse¶t]mse aäv ]e aX hn`mK§fpw Xncptijn¸pIsf BZcn¡pIbpw _lpam\n ¡pIbpw sN¿p¶pïv. _p²aX¯nsâ Øm]I\mb {io_p²sâ kwkv¡cn¡s¸« `uXnI Ahinã§Ä¡v apIfnemWv
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Xncptijn¸pw "Hmtcm Ncn{X¯nsâbpw hnizmk¯ntâbpw PohnX ZÀi\¯nsâbpw `mKamWv. Ah Øm]n¡s¸Sp¶ CSw B ]cnip²³ , ip²naXnbpsS CSambn amäs¸SpIbmWv sN¿p¶Xv.
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At±l¯nsâ {][m\s¸« ]e kvXq]§fpw XoÀ°mS\ tI{µ§fpw Øm]n ¡s¸«n«pÅXv F¶v Ncn{Xw tcJs¸Sp¯p¶pïv. F¶m s]m«kväâv k`IÄ BZyImew apX Xs¶ Xncptijn¸pIÄ Øm ] n¡p¶Xnt\bpw AXns\ hµn¡p¶Xnt\bpw FXnÀ¡pIbmWv sN¿p¶Xv. Cu ]Ým¯e ¯n Xncptijn¸pIfpsS {]m[m\ys¯¸änbpw Ah Øm]n¡p¶Xnsâ thZ]pkvXI ASnØm\ s¯¸änbpw Xncptijn¸pIfpsS Ncn{X]Ým¯ es¯¸änbpw Nn´nt¡ïXv BhiyamWv. hnip²·mcpsS Xncptijn¸pIÄ F¶Xv [\y hpw [ym-\mXvaIhpamb AhcpsS PohnX ¯nsâ kvacWIfmWv. Ahsbm¶pw tIhew Ahinã§Ä am{Xaà AhcpsS B²ymXvanI PohnX¯nsâ _m¡n]{XamWv. I®p\ocn tâbpw {]mÀ°\bptSbpw XymK¯ntâbpw kl\¯ntâbpw {]IS`mh§fmWv hnip² ·mcpsS Xncptijn¸pIÄ. ]cnip²mXva \ndhn Pohn¨ ip²nam·mcptSbpw ip²naXnIfpsSbpw kv]Ài\w Gäp hm§nb Xncptijn¸pIÄ AhcpsS PohnX¯nsâ {]Xn^e\§fmWv. hn. thZ]pkvXI¯n Xncptijn¸pIsf¸än tcJs¸Sp¯p¶pïv. ]pXnb \nba¯nepw ]gb\n ba¯nepw Xncptijn¸pIsf kv]Àin¨XneqSpïmb AÛpX§sf¸än {]Xn]mZn¡p¶pïv. 2 cmPm. 13 : 20þ21 hmIy§fn Hcp kw`hw hnhcn¡p¶p. Geoi acn¨v AS¡s¸«Xn\ptijw tamhm_ yÀ Ckmtbens\ A{Ian¨p. Ipd¨pt]À Hcp a\p jys\ AS¡w sNbvXv sImïncn¡pt¼mÄ
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Cu ssk\ys¯¡ïv arXicocw GeoibpsS IÃdbnen«p. arXicocw GenibpsS AØnIsf sXm«t¸mÄ Pohn¨v Imeq¶nsbgpt¶äp F¶v ]gb\nbaw km£n¡p¶p. ]utemknsâ dqamebpw D¯cobhpw tcmKnIfpsS ta sImïph¶n«t¸mÄ hym[nIÄ hn«pamdpIbpw sNbvXXmbn At¸mkvtXme {]hÀ¯nIÄ 19 : 11þ12 hmIy§fn kqNn¸n¡p¶p . hn.a¯mbn 14 : 35þ36 , hn.amÀt¡mkv 6:56 hn.eqt¡mkv 8 : 43þ44 hmIy§fn tbiphnsâ hkv{X¯nsâ sXm§se¦nepw sXmtSïXn\v tcmKnIÄ At]£n¡pIbpw Ahs\ sXm«hÀ¡v kuJyw e`n¡pIbpw sNbvXp F¶v tcJs¸Sp¯p¶p . Cu hmIy§fn \n¶pXs¶ Xncptijn¸pIÄ¡v AXntâXmb ]hn{XXbpw ]cnip²nbpw {]m[m\y hpapsï¶v \ap¡v a\Ênem¡phm³ Ignbpw. a[yImeL«¯n Xs¶ hnip²·mcpsS Xncp tijn¸pIsf hµn¡p¶XneqsS A\p{Kl§fpw AÛpX§fpw DïmIpsa¶pÅ hnizmkw InkvXym\nIÄ¡nSbn DïmhpIbpw Ah ]n¡me¯v hfsc iàn{]m]n¡pIbpw sNbvXp. AD 69þ155 Imebfhn Smyrna Turkey) bn Pohn¨ncp¶ Hcp _nj¸mbncp¶p amÀ t]mfn¡mÀt¸mkv . At±l¯nsâ AkdnIsf More Valuable than Precious Stones F¶mWv AhnsSbpÅ hnizmknIÄ hntijn¸n¨Xv , Xncptijn¸pIÄ hnip²·mcpsS PohnX¯nsâ ASbmfs¸Sp¯epIfmWv. AhcpsS {] mÀ°\IfptSbpw I®p\ocntâbpw s \m ¼ c§f ptSbpw {] Xn^ e \§f mW v Xncp
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tijn¸pIÄ . AÂ]ambn am{Xw tijn¨h, AXn\m  Xs¶ aqeytadnbXmWv . AÂ]ambhbnse _m¡n ]{X§fmWv Xncptijn¸pIÄ AXv PohnX¯n\v A\p{Kl{]ZamsW¶v thZ]pkvXIw km£n¡p¶p . Xncptijn¸pIfpsS Ncn{X ] Ým¯ew k` ]oV\§fneqsS hfÀ¶ k` bmWv . càkm£nIfpsS hfamWv k`bpsS hfÀ¨bv¡v \nZm\sa¶v ]nXm¡·mÀ Xs¶ \s½ ]Tn¸n¨n«pïv . {InkvXpaX¯nsâ DZbw A¶s¯ Ko¡vþtdma³þ blqZ ]Ým¯e¯n Bbncp¶p. Cu ImeL«¯n ss{IkvXhk` At\I ]oV\ §fnepsSbpw AXnthZ\IfneqsSbpambncp¶p IS¶p t]mbncp¶Xv . tbip{InkvXphnsâ {Iqip acW¯n\p tijw AXn]oV\§fpsS ImeL« ambncp¶p. AD 313 se Edit of Milan (anem³ imk\w) t\mSpIqSn ]oV\§Ä¡v ia\w hcnIbpw, ss{IkvXhk` hfcphm³ XpS§pIbpw sNbvXp. ]oU\Ime¯v At\Iw hnizmknIÄ {InkvXob hnizmk¯n\p thïn càkm£nIfmbn¯oÀ¶p. \½psS IÀ¯mhnsâ At¸mkvtXme·mcpw Ahsc A\pKan¨ hcpsams¡ càkm£nXzw {]m]n¨p. AXn kvtX^mt\mkv klZmbpsS càkm£nXzw AXniàambncp¶p. AXn\p tijw càkm£nXz¯nsâ Hcp henb {]fb apïmbncp¶p. càkm£nIfmbhsc AS¡w sN¿phm\pÅ Øew t]mepw A¶s¯ tdma³ `cWm[nImcnIÄ \ÂInbncp¶nÃ. F¶m AhcpsS ]n³KmanIÄ arXicoc§Ä GsX¦nepw kpc£nX Øe§fn AS¡w sNbvXncp¶p. BZnak`bpsS tZhmeb§Ä Hs¡bpw BZyL«¯n cq]s¸«Xv hnip²·mcpsS Xncptijn¸nS§fnembncp¶p (St. Peters Basilica , Vatican) amÀ _ l\m³ klZmbptSbpw KohÀ¤nkv klZmbptSbpw BZyIme ]nXm¡·mcpsSbpw Xncptijn¸nS§tfmSp tNÀ¶mWv tZhmeb§Ä Øm]n¡s¸«Xv.AXmbXv Xncptijn¸pIÄ BZna k`sb kwÔn¨nSt¯mfw t{ijvTamb A\p`hambncp¶p. Cu Xncptijn¸nS§Ä ] n ¡me¯v Bcm[\mtI{µ§fmbpw ]T\ tIµ §fmbpw XoÀ°mS\tI{µ§fmbpw amäs¸«p. Xncptijn¸pIÄ ss{IkvXhk`bpsS hfÀ¨bptSbpw km£y¯ntâbpw {][m\ amb Hc\p`hambn«mWv cq]s¸«ncp¶Xv, ] n¡me¯v ]uckvXy kpdnbm\n ]mc ¼cy¯n \n¶v ]nXm¡·mÀ ae¦cbnte¡v
IS¶ph¶t¸mÄ Xncptijn¸pIÄ sImïp h¶Xmbn hnizkn¡s¸Sp¶p. cïmw Last Syrian Migrtaion (AD 815) sâ `mKambn ae ¦cbnse¯nb amÀ kmt^mÀ, amÀ A^mZv F¶o ]nXm¡·mÀ hn. KnhÀKokv klZmbpsS Xncptijn¸v sImïph¶Xmbn ]dbs¸Sp¶p. ]n ¶oSv ae¦cbnÂ\n¶pw hntZit¯¡v (Pdpktew , kndnb) t]mb ]nXm¡·mÀ Xncptijn¸pIÄ ChnsS sImïph¶Xmbn \mw hnizkn¡p¶p. ] cnip² ]cpae Xncpta\nbpw ]cnip² h«tÈcn Xncpta\nbpsS Xncptijn¸pIÄ sImïp hcnIbpw Øm]n¡pIbpw sNbvXn«pïv. (]cnip² ]cpae Xncpta\n sImïph¶ Xncptijn¸v ]m¼m¡pS skâv tPm¬kv tZhmeb¯nse IpcniSnbnepw ]cn. h«tÈcn Xncpta\n sImïp h¶ Xncp tijn¸v Ipïd skan\mcnbnepw Øm]n¨p . ] cn . HutK³ _mhm Xncpta\n apken \n¶pw (Msoul, Iraq) tXm½mÇolmbpsS Xncptijn¸v sImïp hcnIbpw tIm«bw tZhtemIw Aca\bn Øm ]n¡pIbpw sNbvX (1965). AXpsImïpXs¶ hnip²·mcpsS Xncptijn¸pIÄ¡v k`bn AXntâXmb alXzw \ÂIp¶pïv. ioam \ akvImc ¯nsâ i\nbmgvN kÔybn \mw C{] Imcw ]mSp¶pïv.? \Kc¯ns¶mcp tIm«IWþ ¡n{kmtben Øm]n¨m³ butk¸n¶ØnIÄ tami kltZ·msc þ \n§Ä X³ AØnIfmIpw tIm«bXn þ Im¯nSWta R§tfbpw \Kc¯n\v Hcp tIm«sbt¶mWw tami butk¸nsâ AØnIsf bnkmtben Øm ]n¨Xp t]mse kltZ·msc \n§fpsS AØn IfmIpw tIm«bn R§tfbpw Im¯p kwc£n ¡Wta F¶mWv \mw {]mÀ°n¡p¶Xv. `qanbn Pohn¨ncp¶t¸mÄ X§fpsS {]mÀ°\ IÄaqew ssZhm\p{Klw ]IÀ¶p \ÂIphm³ Ignªn«pÅ hnip²·mcpsS acWtijw AhcpsS Xncptijn¸pIÄ tZhmebt¯mSv tNÀ¶v Øm]n¡s¸Spt¼mÄ AhbneqsS ssZhm\p{Klw e`n¡psa¶v thZ]pkvXIhpw Ncn{Xhpw km£n¡p¶p. Hmtcm Xncptijn¸pw Ncn{X¯nsâbpw hnizmk¯ntâbpw PohnX ZÀi\¯nsâbpw `mKamWv. Ah Øm]n ¡s¸Sp¶ CSw B ]cnip²³, ip²naXnbpsS CSambn amäs¸SpIbmWv sN¿p¶Xv.
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Towards a Better Life In the
“Age of New Normal” ‘Every tough situation hurts; but, it does teach us something-A LESSON’ urely, for most of us the year 2020 was ‘year of virus’. World Health Organization declared COVID-19 a pandemic because of its is widespread across international boundaries. It have been one year since this vulnerable crisis has hit us. The outbreak of COVID-19 has left none immune from it. In short, it has implemented a ‘lock-down’ on humankind. To lead a better life in this ‘Era of New Normal’ we should apply the lessons we learned from past pandemics. Pandemic control depend mainly on societal engagement and trust. Though every bad situation hurts, it do teach us some lessons. Likewise, Covid-19 also has highlighted some critical life lessons for us.
S Jerin Thomas BD Third Year
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BEST COMPLIMENTS FROM:
When we understand the seriousness of the current situation, it is important to follow government regulations which will put a control over the spread of novel corona virus. Further, personal hygiene should never be left aside. Washing hands, using face shields, maintaining safe distance. Covering mouth and nose while coughing and sneezing etc. are requisite hygiene practices one should follow these days. Another important lesson the pandemic taught us is that to appreciate and respect those who work hard for our better living –doctors, nurses, policemen etc. The harsh restrictions imposed by government during the outbreak of the pandemic have been gradually relaxed. Thus for a healthy sustenance of living beings, cooperation of people from all walks of life is inevitable. Voluntary coming forward of people and helping the needy ones in some means is highly appreciated. There is a need of an effective system that can strengthen the global efforts to bring the world out this vulnerable situation. The human have been labeled as the ‘Crown of Creation’. Right from the domestication of animals to genetic modifications, man had done everything. However, today he is reminded of his place by the Corona Pandemic, where the ; 'Conqueror of Universe' cannot even step out of his own house without being dread of COVID-19 infection. This teaches us to be humble always, and everything will come to an end, and this we should be grateful for all we have (Osherson, 2020) The Corona Pandemic has shown the worst to the humankind; but, we shouldn’t give up. If we change the way we look at things, the things we seek will change. Thus, OPTIMISM’ is precisely, what we need at this hour. Reference • Euroford, Living, Working and COVID-19 https://www.euroford.europa.eu/publication/report/2020/living working.and.covid-19 • Osherson.S.4 Life Lessons from COVID-19. Psychology Today • Zugaro.M. 5 Positive life lesions that you can learn from the coronavirus pandemic.
hens¨Sp¯ Hmtcm ]pIbpw, Fcn¨n« Hmtcm Ipänbpw, NnXbmbv Hcp§nSpw Hmtcm am{Xbpw. [qa]m\¯n³ Nqbn sIm¯n AÀ_pZ¯n\v PohnXw XosdgpXn sImSp¯h³...
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a
-\p-jy-scbpw tem-I-cm-{ã-§-sfbpw \n-jv-{]-`-cm-¡n -s¡m-ïv tIm-hn-Uv F-¶ a-lm-am-cn ap-t¶-dn-s¡m-ïn -cn-¡p¶p. A-Xv L-S-\m-]-camb tem-I hy-h-Ø-bp-sS ta H-cp s]m-fn-s¨-gp-¯n-\v B-lzm-\w sN-¿p¶p. km-aqln-I km-¼-¯n-I hn-Zym-`ym-k ta-J-e-I-fn C¶v Cu {]-Xnk-Ôn km-c-am-bn _m-[n-¨p-I-gnªp. {]-[m-\-ambpw `m-c-X-¯n-sâ kp -Øn-cam-b `m-hn-sb kw-_-Ôn-¨pw, km-¼¯n-I h-fÀ¨-sb kw-_-Ôn-¨pw hn-Zym-`ym-k-ta-J-e H-cp {][m-\ Nm-e-I-i -àn-bm-bn {]-hÀ-¯n-¡p-¶p. 2020 s^-{_p-h-cn 11 \mWv temIm-tcm-Ky-kw-LS\ (WHO) Cu ssh-d-kn-s\ tIm-hn-Uv 19 F-¶v \m-a-Ic-Ww sN-¿p-¶Xv. ssN-\-bn -se hp-lm-\n-em-Wv B-Zy tIm-hn-Uv ac-Ww dn-t¸mÀ-«v sN-bv-X-Xv (2020 s^-{_p-h-cn 11). 2020 amÀ-¨v 11 \v (WHO) tIm-hn-Un-s\ a-lm-am-cn-bm-bn {]-Jym-]n-¡p -Ibpw sN-bvXp. C-´y-bn tI-c-f-¯n-em-Wv Cu sshd-kv B-Zy-am-bn I-sï-¯n-b-Xv (2020 P-\p-hcn 30). bp-s\kv-tIm-bp-sS I-W-¡p-{]-Im-cw {]m -cw-`-L-«-¯n tem-I-hn-ZymÀ-°n P-\-kw-Jy-bp-sS 90% tIm-hn-Uv aq-eam-b {]-Xn-k-Ôn-sb A-`n-ap-Jo-I-cn -¨-h-cmWv. C-´y-bn-se G-I-tZ-iw 32tIm-Sn hn-ZymÀ-°n-I-sf -bm-Wv sIm-tdmW ssh-d-kn-sâ `oj-Wn aq-ew hn-Zym-`ym -k Øm-]-\-§Ä ]q-«-s¸-tS-ïn h-¶-Xn-\m {]-Xnk-Ôn kr-ãn-¡-s¸-«Xv. A-²y-b-\-hÀ-jm-hkm\t¯m-S-Sp-¡p -t¼mÄ X-s¶ \n-ch-[n {]-th-i-\ ]-co-£-I-tf-bpw, kÀ-Æ-I-emim-e kv-IqÄ ]-co-£-I-tfbpw km-c-am-bn _m-[n¨p. ¢m-Êp-IÄ \nÀ-¯n-h-¨-Xp-aq-ew B-[p\o-I hn-h-c-km-t¦Xn-I hn-Zy-bp-sS k-lm-b-t¯msS Hm¬-sse¬ ¢m-Êp-IÄ B-cw-`n¨Xv Cu {]-Xn -k-Ôn-IÄ-s¡Ãmw hen-sbm-c-f-hnÂX-s¶ B-izm -kw ]-IÀ¶p. hn-ZymÀ-°n-IÄ- A-h-cm-bn-cn-¡p-¶ Ø-e-§-fn km-aqln-I AI-ew ]m-en-¨v CâÀ s\äv, A-\p-_-Ô km-t¦-Xn -I-hn-Zy-bp-sS k-lm-b-t¯m-sS X-§-fp-sS hn-Zym-`ym-kw ap-t¶m -«v sImïp-t]m-Im³ {i-an¨p. C-Xv \-½p-sS hn-Zym-`ym-k Øm -]-\-§-fp-sS ap-JOm-b X-s¶ amän. kqw, Kq-KnÄ aoäv, .......... XpS-§n ]p-¯³ k-t¦-X-§-fp-sS k-lm-b-t¯m-sS hn-ZymÀ-°n -I-fp-ambpw c-£n-Xm-¡-fp-ambpw \n-c´-cw k-¼À-¡-¯n-teÀ -s¸-Sm³ A-[ym-]-IÀ¡pw I-gn-ªp F¶-Xv hen-b ta-·-bmWv. hnZym-`ym-k ta-J-e-bn-se C-´ym-K-h¬-saân-sâ {]-hÀ-¯-\§Ä tIm-hn-Uv 19 sâ ]-IÀ-¨ X-S-bp-hm³ `m-c-X kÀ-¡mÀ kzo-I-cn-¨ \-S-]-Sn-I-fn G-ähpw {]-[m-\-s¸-«-Xm-W-tÃm 2020 amÀ-¨v 22 \v {]-Jym-]n-¨ P\-Xm IÀ-^yp. Xp-SÀ-¶v B-\nÝn-X Im-e-t¯-¡v \-S¶ tem-Iv-Uu-Wpw (2020 amÀ-¨v 25). F-¶m hn-Zym-`ym-k
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PntPm tPmkv _n. Un. aq¶mw hÀjw
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Øm-]-\-§Ä¡pw s]m-Xp-hm-bn 2020 amÀ-¨v 16 \v X-s¶ tI-{µ-kÀ-¡mÀ Ah-[n {]-Jym-]n-¨n-cp¶p. A-Xn L-«w-L-«-am-bn hnhn-[ Øm-]-\-§ -fn-se hn-Zym-`ym-k Øm-]-\-§Ä tNÀ¶p-sIm-ïn-cp¶p. Ct¸mgpw ]-e kw-Øm-\-§-fn-tebpw H-cp \yq-\]-£w hn-Zym-`ym-k Øm-]-\-§fpw Cu {]-Xn-k-Ôn-aq-ew A-S-ªpX-s¶ In-S-¡p-I-bmWv. H-cp]-t£ tIm -hn-Uv {]-Xnk-Ôn G-sd-¡p-sd Ip-d-bp-t¼mgpw `m-c-X-kÀ-¡m-cn-sâ A¬ -tem-¡nw-Kv {]-{In-b-IÄ s]m-Xp-th hn-Zym-`ym-k-ta-Je-sb X-g-bp-I-bm -Wp-ïm-bXv. G-ähpw A-h-km\-s¯ L-«-¯n-em-Wv A¬-tem-¡nw-Kn Cu ta-Je-sb ]-cn-K-Wn-¨-Xp-Xs¶. `m-c-X-kÀ-¡mÀ cm-Py-s¯ sN-dp-Xpw h-ep-Xpam-b FÃm hn-Zym-`ym-k Øm-]\-§-tfm-Spw Hm¬sse³ ¢m-Êp-IÄ Xp-S-§m³ {]mcw-`L-«-¯n- B-lzm-\w sN-bv-Xn -cp¶p. C-Xv hn-Zym-`ym-k ta-Je-sb H-cp ]p-¯³ D-WÀ-Æn-se -¯n¨p. {]-[m-\-ambpw tI-{µ hn-`-h-ti-jn a-{´me-bw A-Xn-sâ Np-¡m³ ]n-Sn-s¨-¶p th-Ww I-cp-Xp-hm³. hnhn-[ hn-Zym-`ym-k kw-_-Ôam-b Sn-hn Nm-\-epIÄ, tdUntbm t{]m-{Km-ap-IÄ, Hm¬-sse³ B-¹n-t¡j-\p-IÄ XpS-§n H-«-\h-[n {]-hÀ-¯-\-§Ä A-h-cn-eq-sS \-S-¯-s¸«p. A-h-bn Nne-Xv \-ap-¡n-hn-sS ]-cn-N-b-s¸-Smw. 1. Diksha (Zo£) C-Xv {]-[m-\-ambpw A-²ym-]-IÀ-¡pw, hn-ZymÀ -°n-IÄ-¡p-am-bn G-I-tZ-iw 80,000 Hm-fw Ce -t{Îm-Wn-Iv ]p-kv-X-I-§-fp-Å Hcp Hm¬-sse³ k-t¦-X-am-Wv. 1þ12 h-sc ¢m-kn ]Tn-¡p-¶ Ip -«n-I-fp-sS kn-e-_-Êp-am-bn _-Ô-s¸-« ]mT-`m-K -§fpw C-Xn DÄ-s¡m-Ån-¨n-cn-¡p¶p.
a-lm-am-cnbpw hn-Zym-`ym-k ta-J-ebpw; hn-i-Ie-\w
2. e-padasala (Cþ]mT-ime) CXpw a-säm-cp Zzn`m-j C-e-t{Îm-Wn-Iv þhmb\ (e-learn) k-t¦-X-amWv. hn-ZymÀ-°n-IÄ-¡v A-h-cp-sS am-Xr-`m-j -bnÂX-s¶ ]T-\-sam-cp-¡p-¶p F-¶-XmWv Cu B-¸nsâ (App) an-Ihv. 3. Swayam (kzbw) CXpw tZio-b Hm¬-sse³ hn-Zym-`ym-k ]-cn-]m-Sn-bp-am-bn _-Ô-s¸-« H-cp {]-[m-\-s¸-« k-t¦-X-amWv. F-©n-\o-b-dnw-Kvþam-\-hn-Iþ\n-ba tIm-gv -kp-I-fp-am-bn _-Ô-s¸-« 1900 Hm-fw tIm-gv-kp-IÄ kÀ-Æ-I-emim-e X-e -¯nepw D-¶-X hn-Zym-`ym-kX-e-¯n-ep-amb-Xv C-Xn DÄ-s¡m-Ån-¨n-cn -¡p¶p. 4. Swayam Prabha (kz-bw-{]`) C-Xv hn-Zym-`ym-k kw-_-Ô-am-bn 24 a-Wn-¡qdpw kw-t{]£-Ww sN -¿p-¶ 32 Nm-\-ep-IÄ DÄ-s¡m-Åp-¶ Un.än.F-¨v k-t¦-X-amWv. C-Xv FÃmwX-s¶ ku-P-\y-am-bn hn-ZymÀ-°n-I-fn-te-s¡-¯n-¡p¶p. sNdn-b ¢m-Êp-IÄ ap-X K-th-j-WX-ew h-sc-bp-Å hn-Zym-`ym-k ]-cn-]m-Sn-IÄ ka-bw {I-ao-I-cn-¨p C-Xn-eq-sS {]-t£]-Ww sN-¿p¶p.
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k-t¦-X-§-fp-sS "Hm¬-]-cs-ase³ mh-[n D-]-tbm-Kw A-[ym-]-I hn-ZymÀ-°n _-Ô-§-fn ]pXn-b hm-Xm-b-\-§Ä¡pw \n-ch-[n {In-bm-ß-Iam-b ]p-\À hn-Nn-´-\-§Ä-¡pw tl-Xp-hmbn.
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5. e-pg pattasala D-¶-X _ncp-Z hn-ZymÀ-°nI-sf D-t±-in-¨v \nÀ-½n-¨n -«p-Å Cu Hm¬-sse³ k-t¦-X-¯n A-h-cp-sS ] T-\ kw-_-Ô-am-bn-«p-Å FÃm ku-I-cy-§fpw DÄ -s¡m-Ån-¨n-cn-¡p-¶p. CâÀ-s\-än-sâ k-lm-b-anÃm -sXX-s¶ C-Xn-se A-dn-hp-IÄ hn-ZymÀ-°n-IÄ-¡v t\-Sm-\mhpw F-¶-Xm-Wv C-Xn-sâ ta·. tIm-hn-Uv 19 a-lm-am-cn-aq-ew hn-Zym-`ym-k ta-J-e-bn -epïm-b Kp-W-]-cam-b h-i-§Ä 1. \hþtkm-jy aoUn-b am-[y-a-§-fn-eq-sS -bp-Å km£-c-X hÀ-²n-¨p. {]-[m-\-ambpw A-]-cn -Nn-X-am-bn-cp-¶ Hm¬-sse³ k-t¦-X-§-sf-]-änbpw tkm-jyÂ-aoUn-b km-t¦Xn-I {]-hÀ-¯-\-§-sf -¸-änbpw hn-ZymÀ-°n-I-fp-sSbpw km-[m-c-W-¡m-cp -sSbpw km£-c-X hÀ-²n-¡m³ Im-c-W-ambn. 2. Hm¬-sse³ _p-¡p-IÄ Nn-c-{]-XnjvT t\Sn ]-c-¼-cm-K-X ]T-\-ssi-enbm-b ]p-kv-X-I-hm-b-\ -I-fpw-aäpw Hm¬-sse³ am-[y-a-§-fnÂ-Iq-Sn-bmbn. C-Xv hn-ZymÀ-°n-IÄ-¡v G-sd ku-I-cy-{]-Zhpw G-ähpw {]-[m-\-s¸-«Xpw Im-en-I-]-c-hpam-b hn-h-c -§Ä A-\m-bm-kw hn-cÂ-¯p-¼n-se-¯p-¶-Xn-\pw Im-c-W-am-bn. 3. k-a-b-em-`-hpw, bm-{Xm-sN-e-hp-Ifpw K-Wy -am-bn Ip-dªp. {]-[m-\-ambpw Cv-´y³ hn-Zym-`ym-k-ta-J-e-bn tIm -hn-Uv Ime-¯v \S-¶ Hm¬-sse³ ¢m-Êp-I-fn hn -ZymÀ-°n-IÄ-¡v X-§Ä Xm-a-kn-¡p-¶ Ø-e-¯pX -s¶ hn-Zym-`ym-kw BÀ-Ön-¡p-hm³ I-gnªp. A-Xp-Iq-Sm-sX ]T-\-bm{Xm sN-e-hp-I-fpw K-Wy-am -bn Ip-d-bp-hm³ A-h-k-c-ap-ïmbn. k-a-b-¢n-]vX-X -tbm-Sp-Iq-Sn ¢m-Êp-IÄ ssI-Imcyw sN-¿m³ I-gn -ªp F¶-Xv {][m-\ Kp-W-amWv. 4. DÄ-{Km-a{]-tZ-i-§-fn ]-c-amh-[n ]p-¯³
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sSIv-t\mf-Pn A-h-X-cn-¸n-¡m³ km-[n¨p. {]-[m-\-ambpw B-Zn-hm-kn hn-ZymÀ-°n-IÄ Xm-a-kn -¡p-¶ tIm-f-\n-IÄ DÄ-{Km-a-{]-tZ-i-§-fn-se hn -ZymÀ-°n-IÄ-¡v X-§-fp-sS ]T\w Hm¬-sse-\n {I-ao-I-cn-¡p-¶-Xn-sâ `m-K-am-bn CâÀ-s\äv, tI-_n Ä Sn.hn. kÀ-Æo-kp-IÄ Zq-c-{]-tZ-i-§-fn-te-¡v X-§ -fp-sS tkh-\w F-¯n-t¡-ï-Xm-bn h¶p. X-·q-ew hn-ZymÀ-°n-IÄ-¡p am-{XaÃ, km-[m-c-W-¡mÀ¡pw C-Xn-sâ {]-tbm-P-\-ap-ïm-bn. 5. A-²ym-]-Iþ hn-ZymÀ-°nþc-£m-IÀ-¯r_ -Ôw Iq-Sp-X hn-]p-e-ambn A-²ym-]-IÀ-¡v \n-c-´-c-am-bn hn-ZymÀ-°n-I-fp-ambpw c-£m-IÀ-¯m-¡-fp-ambpw Hm¬-sse³ am-[y-a-§ -fnÂ-Iq-Sn k-¼À-¡w ]p-eÀ-¯m³ km-[n-¨p. X-§-fp -sS A-²ym-]-\ co-Xn-bn-se t]m-cm-bv-a-Ifpw aäpw H-cp s]m-Xp-CS- ¯ - n NÀ-¨s- N-bX -v v an-Ih - p-äX - m-¡m\pw ]pXn b - ]-co-£W - § - Ä-¡v \m-µn-Ip-dn-¡m\pw km-[n¨p. hn -ZymÀ-°n-IÄ-¡v G-Xp-k-a-b-¯pw A-²ym-]-I-cp-am -bn _-Ô-s¸-«v kw-i-b-\n-hm-c-W-¯n\pw Iq-Sp-X A-hk-cw e-`n¨p. t]m-cm-bv-a-IÄ 1. hn-ZymÀ-°n-I-fn am-\kn-I kw-LÀ-j-§Ä hÀ-²n-¨p. ]-c-¼-cm-K-Xam-b k-¼À-¡-¯n-eq-sS-bp -Å ¢m-Êp-IÄ-¡v XmÂ-¡m-en-I-am-bn hn-cm-a-an-«-Xn -eq-sS hn-ZymÀ-°n-I-fn G-Im-´-Xbpw am-\kn-I {]-iv-\-§fpw hÀ-²n-¡p-hm³ Im-c-W-ambn. Ip-Spw -_m-´-co£w, am-Xm-]n-Xm-¡-fp-am-bp-Å _-Ôw A-h-cp-sS Po-hnX-s¯ Iq-Sp-X kzm-[o-\n-¨p. X-§ -fp-sS {]-iv-\-§Ä A-²ym-]-I-cp-ambpw Iq-«p-Im-cp -ambpw kw-h-Zn-¨v B-izm-kw I-sï-¯p-¶-Xn-\p-Å A-hk-cw H-cp ]-cn-[nh-sc \nÀ-¯-em-¡-s¸«p. X-·q -ew Ip-d-¨p hn-ZymÀ-°n-IÄ B-ß-l-Xy sN-¿p-Ibpw A-Xn-\p-Å {i-a-§Ä \-S-¯p-Ibpw sN-bvXp.
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2. sXm-gn-e-h-k-c-§Ä Ip-d¨p. tIm-hn-Uv t]-am-cn-aq-ew XmÂ-¡m-en-I-am-bn \nÀ -¯-em-¡-s¸-« D¶-Xv hn-Zym-`ym-k Øm-]-\-¯n A-[y-b-\-h-À-jm-h-km-\w \-S-¯-s¸-Sp-¶ I¼-\n dn-{Iq-«v-saâp-I-fpw, sXm-gn ta-f-Ifpw h-f-sc-b-[n -Iw Ip-dªp. 3. Hm¬-sse³ ¢m-Êp-I-fn hn-ZymÀ-°n-I-fp -sS \n-Ê-l-IcWw hn-ZymÀ-°n-I-fp-sS am-\-kn-Im-h-Øbpw \n-Ê -l-IcWw Hm¬-sse³ ¢m-Êp-I-fp-sS Dt±-i e-£y-s¯ km-c-am-bn _m-[n-¨n-«pïv. ]-e-t¸mgpw hn-ZymÀ-°n-IÄ kÀ-Æmß\m Cu ¢m-Êp-I-Ä D-t] -£n-¡p-Itbm lm-P-cm-Im-Xn-cn-¡p-Itbm sN-bv -Xn-«p-sï-¶v ]T-\-§Ä sX-fn-bn-¡p¶p. X-·q-ew i-cnbm-b hn-Zym-`ym-kw FÃm-h-cnepw Ir-Xy-am-bn F-¯p-¶nÃ. hn-ZymÀ-°n-I-fp-sS ]qÀ-®-k-l-I-c-W -t¯m-Sp-Iq-Sn am-{Xta Hm¬-sse³ hn-Zym-`ym-kw A-Xn-sâ ^-e-{]m-]v-Xn-bn F-¯p-I-bpÅq. 4. \-hþkm-t¦Xn-I D-]-I-c-W-§-fp-sS A-`mhw ]m-h-s¸-« Ip-Spw-_-¯n-se hn-ZymÀ-°n-IÄ-¡v Sn.hn., kv-amÀ«v-t^m¬, I-¼yq«À, CâÀ-s\äv, XpS§n Hm¬-sse³ hn-Zym-`ym-k-¯n-\m-h-iyam-b km-a-{Kn-IÄ hm-§n-¡m-\p-Å I-gn-hnÃmbv-a C-Xn -sâ {][m-\ shÃp-hn-fn-bmWv. X-·q-ew hn-Zym-`ym -k k-aXzw \-ã-s¸«p-t]m-Ip¶p. C-Xv i-cn-bm-bn {]-tbm-P-\-s¸-Sp-¯m\pw D-]-tbm-Kn-¡m-\p-ap-Å ]-cn-an-Xam-b A-dnhpw H-cp {][m-\ shÃp-hn-fn -Xs¶. 5. t]m-j-I k-ar-²am-b B-lm-c-§Ä hn -ZymÀ-°n-IÄ-¡v e-`n-¡p¶-Xv \nÀ-¯nh¨p `m-c-XþkwØm-\ kÀ-¡m-cp-I-fp-sS D-¨`-£-W ]-cn-]mSn Cu {]-Xn-Ôn-bn-eq-sS XmÂ-¡m-en-I-am
-bn \nÀ-¯n-h-¨p. C-Xn-s\ B-{i-bn-¡p-¶ \n-ch -[n hn-ZymÀ-°n-I-Ä-¡v C-Xv tZm-j-am-bn. klm-b [-\-k-lm-bw Z-cn-{Z-cm-b Ip-«n-IÄ-¡v t]m-j-I k-ar-²am-b B-lm-cw b-Ym-hn-[n e-`n-¡p-¶-Xn-\p -Å amÀ-¤w X-S-ªp. D-]-kw-lmcw C-´y-bp-sS hn-Zym-`ym-k ta-Je-sb tIm-hn-Uv þ19 F-¶ a-lm-am-cn km-c-am-bn _m-[n-¨p F-¶v kw -i-b-at\y \-ap-¡v ]-d-bp-hm³ km-[n-¡pw. Cu shÃp-hn-fn-IÄ Kp-W-]-c-ambpw tZm-j-]-c-ambpw C-´y³ hn-Zym-`ymk-s¯ D-S-¨p-hmÀ¯p. H-cp \-h hn-Zym-`ym-k k-¦Â-¸w hn-ZymÀ-°n k-aq-l-¯n -\p ap-¼n A-h-X-cn-¸n-¡m³ A-[n-Ir-XÀ-¡v km -[n¨p. {]-[m-\-am-bpw Hm¬-sse³ k-t¦-X-§-fp -sS ]-c-amh-[n D-]-tbm-Kw A-[ym-]-I hn-ZymÀ-°n _-Ô-§-fn ]pXn-b hm-Xm-b-\-§Ä¡pw \n-ch -[n {In-bm-ß-Iam-b ]p-\À hn-Nn-´-\-§Ä-¡pw tl-Xp-hmbn. C-Xn-se G-ähpw hen-b k-hn-ti -j-X F-s´-¶m DÄ-\m-Sp-I-fn-tebpw a-äp ]-£ hn-ZymÀ-°n-IÄ¡pw X-§-fp-sS ]T-\m-h-iy-§Ä¡v B-[p\o-I km-t¦Xn-I hn-Zy e-`y-am-bn F-¶p -am-{XaÃ, A-[n-Im-cn-IÄ-¡v A-Xv \nÀ-_-Ô-ambpw \-S-¸n-em-t¡-ïn-h-¶p F-¶p-Å-Xp-amWv. \-½p-sS hn-Zym-`ym-k ta-Je-sb B-[p-\o-Ih - X - ¡ v- c - n-¡m\pw A-Xn-sâ L-S\-sb Im-e-¯n-\-\p-kr-X-am-bn ]p-\ -tc-Io-I-cn-¡m\pw Cu {]-Xn-k-Ôn-bn-eq-sS km-[n -¨p. tIm-hn-Uv {]-Xn-Ôn C-t¸mgpw Xp-S-cp-¶ Cu A-hØ - b - n hn-Zym-`ym-kt- a-Je - b - n A-t\-Iw ]p-¯³ Nn-´m-[m-c-IÄ-¡v P-·-ap-ïmIpw F-¶v \-ap-t¡ -hÀ¡pw {]-Xym-in-¡mw. End Notes • Dr. Privat Kumar 2020. Impact by Pandemic Covid-19 on edn in indir international journal of current research prepared by Fr. Abraham Koshy 2021. Sahha. Covidnoppovam, • Unesco covid-19, educational disruption and response Retrieved on 2021 March 5 • WHO : WHO Corona virus disage (covid 19) dashboard. Retolved on 2021 March 7.
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\pjy kaql¯ns³d kp`{Zamb \ne\ n¸n\pw ]ptcmKXn¡pw \oXn ]q ÀÆamb kmaqlnI kmlNcyw A\nhmcyamWv. \oXnbpw kXyhpw Hcp \mWb¯nsâ cïv hi§fmWv. asämcÀ°¯n ]d ªm kXyw {]hÀ¯nbn F¯p¶XmWv \oXn. kXys¯ AhKWn¨v A[nIImew apt¶m«p t]mIphm³ Hcp kaql¯n\pw km[yaÃ. AXpt]mseXs¶ \oXn \ntj[n¨p t] mIphm³ km[n¡p¶XÃ. \o \n jvTbpÅ kaql¯nse PohnXw ]pjvIew BIp. kz´w AØnXzt¯mSpw ssZht¯mSpw a\ pjytcmSpw CXc PohPme§tfmSpw {]IrXn tbmSpw \oXn ]peÀt¯ïXv A\nhmcyamWv. A\oXnbpw AgnaXnbpw hÀ[n¡p¶ P\X apajab¯tne¡v \o§p¶p. \nÀ`mKysa¶p ]dbs« `cWm[n]·mÀ Xs¶ ]et¸mgpw Cu AhØbv¡v ImcW¡mc³ BIp¶p. CXp Xs¶bmWv C¶v ]ecmPy§fpw t\cnSp¶ Gähpw henb `ojWn. F´mWv \oXn H¶pw F´mWv CXns³d am\ZÞsa¦n Nn´n¡pt¼mÄ Pohs³d aqeyw H¶maXmbn \½psS ]cnKW\bn F¯p¶p. a\pjy Pohs³d aqeyhpw alXzhpw Gähpa[nIw tNmZywsN¿s¸Sp¶ Hcp ImeL«¯nemWv \mw Pohn¡p¶Xv. KÀ`Øinip¡Ä apX acWmk¶ BÀ¡p hsc C¶v PohnXw \ntj[n¡s¸Sp¶p. asämcÀ°¯n Nqïn¡mWn¡pIbmsW¦n \oXn \ntj [n¡s¸Sp¶p. Poh\pw Poh t{kmXÊpw Poh\nte¡pÅ amÀKhpambn ssZhs¯ kIe a\pjycnepw Xncn¨dnbphm³ \ap¡v DÄ¡mgvN DïmIpt¼mÄ a\pjys³d A\
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izcXbpw AaqeyXbpw \ap¡v kp{Klw BIp¶p. Cu ASn¯dbn \n¶psImïv Nn´n¨m \oXnbpsS A\yq\n bamb ]cnIÀ½w km[yamIq. F¦n amt{Xa KÀ`Øinip apX acWmk¶³ hsc, sXcphneebp¶ A\m Y¡p«nIÄ¡vapX A\mYime A`bw tXtSïn hcp¶ hr²amXm]nXm¡Ä hsc, _p²namµyw DÅhÀ apX am\ knI tcmKnIÄ¡v hsc \oXn e`n¡pIbpÅq. ImcpWyhpw HuZmcyhpw \oXn\nÀhlWs¯]qÀWhpw DZm¯hpw BIp ¶p. tbipX¼pcm³Xs¶ ]co£Ww BcpsSbpw km[pIcpWbpw Hs¡ \oXnsb¡pdn¨v hniIe\w sN¿p¶pïv. C¶v a\pjy³ A\oXnbpw AcmPIXzhpw Gsd Cãs¸Sp¶p AXv \oXn CÃmXm¡p¶ temI¯mWv \mw Pohn¡p¶Xv. CutemI PohnX kmlNcy§Ä ]et¸mgpw shÃphnfn IÄ DbÀ¯p¶pïv. ]t£ AhnsSsbms¡ \o XnbpsS ImhÂ`S·mÀ Bbncn¡phm\mWv tbipX¼pcm³ \mw Hmtcmcps¯cbpw hnfn¨ncn¡p¶Xv. Bt_m[yw \½psS a\ÊpIÄ ]Tn¡Ww. Bt_m[yw \½psS a\ ÊpIsf \nb{´n¡Ww t_m[yw \½psS a\ÊpIfn \n¶v At\Iw a\ÊpIftne¡v {]bmWw sN¿Ww. Hcp] t£ C¶v a\pjya\ÊpIfn IpSntbdnbncn¡p¶ {IqcXbspSbpw shdpw ]ns¶bpw A{Iahmk\bpw Hs¡ ImcWw Isï¯m³ {ian¨m AwKoIcn¡p¶ Hcp a\Êv AhÀ Cà F¶pÅXmWv. ImemIme§fmbn Xeapd XeapdIfmbn PmXnbpsSbpw hwi¯nsâbpw aX¯nsâbpw `mjbptSbpw \nd¯nsâbpw aäpw t]cn \S¶ NqjW§Ä At\Icn A]IÀjXmt_m[hpw A{Iahmk\bpw \«phfÀ¯nbncn¡p¶p F¶pÅXv Hcp ]¨¸camÀ°wBWv . \½psS hm¡pIfnepw \½spS {]hÀ¯nIfpw \n dªp\n¡p¶ \oXnbà kaql¯ns³d \·bv¡pw kaql¯n\v D¶Xn¡pw aäp a\pjycspS kt´mj¯n\pw kam[m\¯n\pw temI¯ns³d kam[m\¯n\pw F´mWv DXIp¶XmWv \oXn. ]nimNn\p t]mepw AÀlambXv \ ÂIWsa¶pÅ Hcp sNmÃv BwtKeb `mjbn C¶pw \ne\n¡p¶pïv. AXns³d AÀ°w apJw t\m«anÃmsX \oXn\nÀhlWw F¶pÅXmWv. Cu temI¯ns³d Cu sNdnb ImeL«w \½psS PohnX¯n hc¨p Imt«ïXv \o XnbpsS Nn{XamWv. \oXnbpsS Nn{Xs¯ ]qÀWambn hc¨ Im«phm³ \½psS PohnXw hnip²nbpsS. ]ShpIfnte¡v sImïv F¯n¡phm³ \ap¡v km[n¡Ww. Ahkm\ambn IhnbspS hm¡pIÄ \s½ HmÀ½n¸n¡p¶p Imeta \ns³d k©mcN{Ihmf¯n \oXnbpw AXnse cmPmhpw AXns³d `S·mcpw C\nbpan\nbpw DbÀ¶phcpw. Ahcnsemcmfmbn Fs¶bpw DÄs¡mÅphm³, \oXnbpsS ]ShmÄ Fs³d ssIIfn G´phm³ \oXn kqcy {]Imin¡Ww .
ImenIw IShpw k¼mZyhpw tNÀ¯v hm§nb s]m¶n«v aqSnb X§fpsS s]m¶n³ IpSs¯ hneIqSnb Imdn Ccp¯n acpaIt\msSm¸w AhÀ Ab¨p. AtXmsS AhcpsS N¦nse Xo AWªp. F¶m A¶v apX AhfpsS DÅw \odnXpS§nbncp¶p ...
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]cnjvIrXn ]p¯\[ymbsagpXm³ ]cnjvIrX sc¯n amän adn¨p \msSms¡bpw sN¯n `qan apdn¨p ]pXnsbmcp Nn{Xam¡n¨a¨p XIrXnbn \oÀ \ndªpXpfp¼nb ]pgIfpw ]¨¡s¿m¸ph¨ ]mS§fpw ]q¯peª ae¦mSpanXphgn bmÀ¯p]mª Im«mdpw ad¶p \mw Nn¯anÃm¯hÀ a®ns\bohn[w D]{Zhn¨oSp¶\pZn\w `qhkvXcamInb lcnXnabmIth \jvSam¡n¯pe¨Xpw hmkvXhw IÀjIsâ ITn\{]bXv\§Ä ¡ÀYanÃmsXbbnbXnibw hyÀ°ambn ImÀjnIhr¯nbpw hÀ¯am\¸cnØnXnbnÂ
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2020---21se anI¨ skan\mcn hnZymÀ°n¡pÅ ]pd¡pf¯v Fw. C. Cu¸³ tImÀ F¸nkv-s¡m¸m sat½mdnb "The Good Shepherd' AhmÀUpw, I§g skâv tXmakv HmÀ¯tUmI-vkv CShIbpsS hbe¸Ån hn. Sn. k-vIdnb I¯\mÀ sat½mdnb AhmÀUpw Uo. jntâm hÀ¤okv IcØam¡n
2020-21se tUm. ]n. kn. AeI-vkmïÀ sat½mdnb {]kwK aÕc¯n H¶mw Øm\w Uo. sÌ^n³ tP¡_v IcØam¡n.
AI¯f¯nse ImcyZÀinIÄ
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"May Thy light shine in my thoughts; May they be illumined by Thy rays, and may Thy magnificent radiance gladden them, for Thou art the sun that irradiates all." St. Ephraim the Syrian
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PohnX¯nsâ Hmtcm \mgnI¡Ãnepw sISmhnf¡mbn IqsSbpÅ kÀtÆizc\v... Imem´c§Ä¡pa¸pdw \ndªp\n¡p¶ KrlmXpcXzamgv¶nd§n ]SÀ¶p Ibdp¶ HmÀ½IÄ k½m\n¨ ]Tn¯hoSn\pw 2017þ21 _m¨n\pw... t{]mÕml\hpw Bßhnizmkhpw \ÂInb {]nb {]n³kn¸mÄ tIm\m«v A¨\v... amÀK\nÀt±iambn IqsS \n¶ Ìm^v FUnäÀ Icn§m«n A¨\v... {]tNmZ\ambn IqsS \n¶ Kpcpt{ijvTÀ¡v... Adnhnsâ \ndhv kvt\lXqenIbn \nd¨v Zo]vXn ]pd¯nd¡nb ap³KmanIÄ¡v ... hgnIm«nIfmbncp¶ Fsâ tPyjvT ktlmZc§Ä dntPm A¨³, H_n³ A¨³, sPdn A¨³ apXembhÀ¡v... Zo]vXnbpsS ]Wn¸pcbn klmbn¨ {]nb tPmk^v, Btcm¬, am½³, aäp ]{Xm[n]kanXn AwK§Ä¡v... A£c¡q¼mcw sImïv XmfpIÄ k¼¶am¡nb {]nbs¸«hÀ¡v...… cq]Iev]\ sImïv hnkvabw XoÀ¯v Zo-]v-Xn¡v ]pXp Poh³ \ÂInb sPdn³ si½mÈ\pw t{ibkv BÀSvkn\pw... ]cky§Ä \ÂIn klmbn¨ kpa\ÊpIÄ¡v... {]nbs¸« Fsâ skan\mcn IpSpw_¯n\v... IrXnIÄ¡mbpw ]cky§Ä¡mbpw Im¯ncp¶ \mfpIfn C¶v...\msf...F¶v sImXn¸n¨v IS¶pIfªhÀ¡v... ]mXn hgnbn \n¶p t]mbnS¯v, DuÀÖw \ÂIn CSwhew t\m¡msX Xm§mbn IqsS \n¶hÀ¡v... hnaÀi\§Ä ]n³KmanIÄ¡v {]tNmZ\amIs« F¶v Biwkn¨psImïv... lrZb XqenIbn \n¶v Gsd \µntbmsS
dn¡p si½mȳ
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