Chalanam 2012

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Mar Thoma Theological Seminary
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skan-\mcn IpSpw_w
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CHALANAM - 2012
Marthoma Theological Seminary P. B. No. 287, Kottayam - 1 Tel : 0481 - 2563921, Fax - 0481 - 2563921 EDITORIAL BOARD Rev. Eappen Varghese Staff Advisor Abraham Thomas Editor Christopher Phil Daniel Deepak Daniel Thomas Renju Philip John P. Joy Front Cover Illustration Sujith John, Chelakattu Back Cover Illustration Sonu Skariah Varghese Photos Soju M. Thomas Design: Prasad P. S., Greeshma Designs, Ph: 9447304348
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Mar Thoma Theological Seminary Alois Graphics, Kottayam.

Tel : 2569847
Printing
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Most Rev. Dr. Philipose Mar Chrysostom Mar Thoma Valiya Metropolitan
Most Rev. Dr. Joseph Mar Thoma Metropolitan
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Rt. Rev. Dr. Zacharias Mar Theophilus Suffragan Metropolitan Mar Thoma Theological Seminary
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Rt. Rev. Geevarghese Mar Athanasius Episcopa
Rt. Rev. Dr. Geevarghese Mar Theodosius Episcopa
Rt. Rev. Dr. Euyakim Mar Coorilos Episcopa
Rt. Rev. Joseph Mar Barnabas Episcopa
Rt. Rev. Thomas Mar Timotheos Episcopa
Rt. Rev. Dr. Isaac Mar Philoxenos Episcopa
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Rt. Rev.Thoma Theological Seminary Dr. Mathews Rt. Rev. Mar Dr. Abraham Mar Paulos Episcopa Mar Makarios
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Rt. Rev. Gregorios Mar Stephanos
Rt. Rev. Dr. Thomas Mar Theethos
Chalanam, the annual publication

of the Mar Thoma Theological Seminary, provides an opportunity to reach the member of the church and other friends by sharping our views, ideas and inspirations.The theme for the years issue is Mission: Illumination and Implementation. You may find several articles on the theme for your thinking and evaluation. The mission of the church is, in reality, a continuation of Jesus' earthly ministry. This mission is well understood from the message which Jesus himself read from the prophecy of Isaiah in Nazareths synagogue on the Sabbath day: the Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lords favor (Luke 4: 18-19). Jesus, through his life and ministry, has shown us the way in which we should continue his mission. It is our mission to represent the nature of Gods Kingdom in the world, and to influence our society with the ideals of our Lord. Jesus exhorted us to be the salt of the earth and the light of the world (Matt. 5:13, 14). The most important hindrance to mission is the lack of the credibility of the Christian church. The church has failed to reflect Gods character. The church is much influenced by selfish motives and worldly wisdom. Therefore, the church needs to be illumined, revived and rededicated for the continuation of Jesus ministry in the world. We live in a pluralistic world with a lot of issues and problems, different ideologies, language and cultural diversities. Therefore, the strategies of implementing mission need to be carefully done. Christ wants his church to let its light shine to the world to love, to care for and to meet the needs of humanity, while upholding the redemptive truths and righteousness of Jesus Christ. We are called to become sacraments of Gods Kingdom.A sacrament is a sign, something that points to a reality beyond its self. Christians are a living sacrament, pointing to Jesus Christ. We are called to point with our lives and actions to the reality of Gods presence in history and to become a good news people.The call is to be instruments of Gods grace for making change in the community. The Seminary is completing one more year in the ministry of theological education and equipping of ministerial candidates. Fourteen of our final year students will be leaving the Seminary after successful completion of the programme. We wish them Gods blessings to participate in the ministry and the mission of the church with spiritual fervor and enthusiasm. M. Th. and D. Th. programmes are also progressing well under the F.F.R.R.C. The renovation of the old main building at Kottayam, construction of drainage facilities and the main gate at Karukachal are at the stage of their completion. Construction of the main gate at Kottayam campus is expected to begin soon. For all these, we solicit your generous financial support and prayers. For the strong support of the Most Rev. Dr. Joseph Mar Thoma Metropolitan, the Chairman of the Seminary Governing Board, the co-operation of the members of the Governing Board, the faculty members and students, we are indeed grateful.
Seeking your kind co-operation and support,
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Rev. Dr. Geevarughese Mathew Principal Mar Thoma Theological Seminary
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Mar Thoma Syrian Church of Malabar

Apostolic See of St.Thomas
MOST REV. DR. JOSEPH MAR THOMA
METROPOLITAN
PHONE 0469 2630313,2601210 Fax: 0469 2602626 POOLATHEEN, TIRUVALLA - 689101 KERALA, INDIA
Mobile. 94473 70700 9961963090

E-mail: metropolitan@marthoma.in
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06/02/2012
tUm. tPmk^v amtmm sa{Xm-tm-eo
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Chengannur - Mavelikara Diocese
The Rt. Rev. Dr. Zacharias Mar Theophilus Suffragon Metropolitan The Diocesan Bishop OLIVET ARAMANA Thittamel Chengannur Kerala, India - 689 121 Ph: 0479 - 2456667 (O) 2454747 (R) email: chengannur@marthoma.in
Dearly Beloved in Christ, Greetings. I am happy to note that the Mar Thoma Theological Seminary, Kottayam is preparing to publish the annual edition of the Chalanam Magazine. The literary contributions through the previous editions of this Magazine is appreciated and I hopre and pray that this edition will reaffirm the high standards of theological insights and contemplations as found in the previous years. The theme chosen for the year "Mission Illumination and Implementation" is focused on the Missionary impact that is expected in the Church and by the Church. In a world where the concept of "Mission" is being redefined in the context of the changing social, political and cultural scenario, I am sure the Church has to find new means of bringing light to the Missionary task that has been bestowed on it in the Great Commission of Christ and also adapt itself to efficiently implement as per the various local needs in different regions. The Missionary challenge that the Church has today should illuminate the concern of each and every human being in front of us and it will vary from the weaker sections of the society which will include the Dalits, the Tribals, the powerless who are suppressed by political clouts and financial corporate, the women, the ecological concerns, the migrants, the terminally ill patients, the aged, the destitutes, the orphans, the victims of war and terrorism, the political refugees, the landless, the unemployed and the exploited. We are called to respond and implement our Mission in the broken world and may God enable us to venture into newer areas of Mission and witness in the coming years. I appreciate the hard efforts of the Principal, the staff and all students and especially the Editorial committee for the efforts in the publication of the Chalanam and assure you my prayers and best wishes. With prayers and Blessings. Yours in Christ's service,
Rt. Rev. Dr. Zacharias Mar Theophilus Suffragan Metropolitan Mar Thoma Theological Seminary
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Ranny - Nilackal Diocese
MAR THOMA CENTRE, MANDIRAM P.O. RANNY - 689 672 PATHANAMTHITTA, KERALA, S. INDIA TEL : (O) 04735-227487 (P) 04735-227760 FAX: 04735-227511 E-MAIL: rndioces@sancharnet.in marathanasius@rediffmail.com
Rt. Rev. Geevarghese Mar Athanasius Episcopa
Mission: Illumination and Implementation

God's mission to the world is initiated and fulfilled through incarnation. The word become flesh reflects the presence of God in matters of the world. He could nover have reached out to the world in any other way. God becomes present in the world in flesh. He illuminates the world through the word, through the world and in the words of Dr. Stanley Jones, 'not the word became word, but the word became flesh.' The word became word is mere sloganing, whereas the word become flesh actively participates in the world and transforms the world. The world become flesh is like the leaven which leavens the flour overnight. This is incarnation in action illuminating the world. Illumination is an observable property that reflects the property of light. Light illuminates and when Jesus says, 'I am the Light of the world,' He is speaking about how He illuminates the world. He is totally visible and observable, transparent revealing on the one hand the fullness of God and on the other the attainable perfection of human experience. His character permeates the whole being of the person who accepts him as the salvation-giver. The context of mission is defined by the Incarnation experience where the word become flesh works through us to fulfill the revelation of God. Hence, mission should emphasize the illumination of God's grace in a traumatized world. In a person in Christ, another should feel the eternal presence illuminating the way of life. The person in Christ is the living experience of the word become flesh. Implementation of the mission experience is the expression that has to occur through the illumination of the life of the believer and the church in the needs of the world. However, for this to happen Jesus should be alive in the souls, hearts and minds of the children of the church. There should be a movement away from the synthetic theological discourse of shallow philosophical discourses to a real expereince of the living God in and through Jesus Christ. This calls for us to start the personal dialogue with God who is visible to us in and through Jesus Christ, our Lord and Saviour... not the word become word but the word become flesh. This would be the illumination that we need and this illumination should lead us to the implementation of the love of God, not mere empty gongs that reverberate empty words, but the living word that gives the love He gave, "... As I loved you..."
Geevarghese Mar Athanasius Episcopa
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The Diocese of North America & Europe The Mar Thoma Church
The Rt. Rev. Dr. Geevarghese Mar Theodosius Diocesan Bishop The Rev. K. E. Geevarghese Bishop's Diocesan Secretary Mr. Chacko Mathew Diocesan Treasurer
Sinai Mar Thoma Center 2320 S. Merrick Avenue Merruick NY 11566 Tel. (516) 377 3311 (516) 377-0188 (516) 665-3740 Fax. (516) 377-3322 Email: marthomadiocesan@gmail.com
I am happy to learn that 'Chalanam,' the annual publication of the Mar Thoma Theological Seminary, Kottayam is getting ready to be published in February 2012. This Magazine is a common platform to network the Seminary with the Church and wider community around, in order to share the new and emerging understandings on mission engagements in the contemporary world. This year the whole content of Chalanam is focusing on a particular theme "Mission:Illumination and Implementation." This theme is very relevant and dynamic to the Church in its articulation and implementation of Mission. Church is a community illumined by the divine radiance and commissioned to illuminate the whole creation. The motto of our Church 'Lighted to Lighten' is very well based on this understanding. I wish the publication of Chalanam all success. God bless you all. Prayful regards Yours in Christ's Ministry.
Geevarghese Mar Theodosis January 18, 2012.
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Adoor Diocese
Joseph Mar Barnabas Episcopa
Ref. No. 1040/2011-12
Feb. 01, 2012
ZuXyw: {]Im-i-\hpw {]tbm-Khpw

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tPmk^v am _-_mkv Fn-kvtImm
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Trivandrum - Quilon Diocese
Mar Thoma Kendram, Mannanthala P.O. Thiruvananthapuram - 695 015, Kerala, India Phone: 0471-2530540 (P), Mob: 9447066957 Office & Fax: 0471-2531535, Aramana: 2533636
Rt. Rev. Thomas Mar Timotheos

Episcopa
E-mail: martimotheos@yahoo.com mttvm@vsnl.com
Im-hn {]nb-tc, amtmm skan-\m-cn-bpsS \mhmb Ne-\-ns asmcp ew IqSn {]kn-o-IrX-am-Ip-p-sbv Adnbp--Xn AXn-bmbn ktm-jn-p-p. skan-\mcn IpSpw-_mw-K--fpsS Nn-I-fp-sS-bpw, Bi-b--fp-sSbpw {]Im-i\ thZn-bmbn Ne\w \nm-bIamb Hcp ]v hln-p-p-sb-Xv FSp-p-]dtb Imcy-am-Wv. sshZnI - - hnZym-`ym-k-ns AXym-hiy LS-I--fn-sem-mWv Bi-b--fpsS kwth-Z-\w. Ne\w kwth-Z-\-ns Hcp ]mX shn-p-d-p-p-sbv \nw-i-b\w ]d-bmw. Gsd {]k-hpw kwK-X-hp-amb hnj-b-amWv 2012-se Ne-\-ns Nnm-hn-j-b-ambn sXc-s-Sp-n-cnp--Xv. "ZuXyw {]Im-i-\hpw {]tbm-Khpw' Fp hnj-bs Bkv]Z-amn Ne-\-ns Xmfp-I {]uVhpw Imp--Xmbpw Xocp-sav {]Xo-n-p-p. ""As fire exists by its burning the Church Exists by its Mission'' F Emil Burner sS hmp-I {it-b-amWv. ZuXyw D-Xp-sImv k` Dfhm--s-n-cn-p-p. "Mission preceeds the Church' F kXyw hnkva-cn-psIm-m-I-cpXv ZuXy ]cn-]m-Sn-I-fpsS Bhn-jvIm-chpw {]tbm-Khpw ZuXy \nh-l-W-n-\mbn k` \ntbm-Kn-s-n-cn-p-p. injy AS-n apdn-bn `b-N-In-X-cm-bn-cn-p-tm Dn-X-\mb {InkvXp Ahv {]Xy--\m-bn, Ahv kam-[m\w Acp-fp-p. ]pdw-tem-Is `b-sp Ign-bp Ahv \n`-bXzw {]Zm\w sNp {InkvXp Ahsc XpSv, temI-n-tev Ab-p-I-bm-Wv. ImcWw AS-bv-s apdn-bn Fp ZuXyw? Xpd--s hmXnepw ZuXy \nh-l-W-n-\mbn Hcp--s temI-hpw ImWm D DmgvN {InkvXp Ahv \Ipp. DmgvN ZuXy-ns \nh-l-W-nepw Ds-Sp-p-hm X-hw Imhv injy-msc Xs Ipw, hnem-p-dhpw ImWn-p-p. XpSv Acp-fn-sNbvXp "]nXmhv Fs Ab--Xp-t]mse Rm \n-tfbpw Ab-p-p.' BWn-m-Sp Ipw, apdn-mSp hnem-p-dhpw Hcp shp-hnfn Dbp-p. ZuXy \nh-l-Wns ssien-bn-tev AXv hnc Nqp-p. {Iqin-sbpw kl-\-n-sbpw hgn-bmWv ZuXy \nh-l-Wn-t-Xv. B hgn-bn-eqsS GI-\mbn t]mIpI Akm-yw. AXp-sImpXs injy-m-cpsS ta {InkvXp DuXn ]cn-ip-m-m-hns\ Iqn\v \Ip-p. Bm-hns Iqpw inbpw Cm-sX Xn \nd temIn \ \nd ZuXyw \nd-th-pI Akm-yw. \t{k-nse kp\-tKm-Kn {]Jym-]n--s hnSp-X ktiw Imh-dn-p-cn-in tbip {]mtbm-Kn-I-ambn temI-n\v shfn-s-Sp-n. kphn-tij hml-I khntij kphn-ti-j-am-bn-o-cp-p. ktiw Pohn-X-ambpw PohnXw kt-i-ambpw amdnb IY-bmWv \t{k-nse X-\mb tbip-hn-t-Xv. AXp Xs-bmWv ZuXy hml-I-cnepw kw`-hn-t--Xv. Ne-\s Ne-\m--I-ambn AWn-bn-sm-cp-p AWn-bd inev]n-Iv A`n-\--\w. skan-\mcn IpSpw-_mw-K--fpsS taepw hmb-\-m-cpsS taepw ssZh-Ir] sNmcn-bp-am-dm-I-s. kvt\l-tmSpw {]m-\-tbmSpw IqSn
Ir-ip-{iq-j-bn
a-e 30.01.2012 Mar Thoma Theological Seminary
tXmakv am Xna-Yn-tbmkv Fn-kvtm
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Chennai - Bangalore Diocese
Episcopa Mar Thoma Bhavan, No. 77, 6th Avenue, Harrington Road, Chetpet, Chennai - 600 031.
Rt. Rev. Dr. Isaac Mar Philoxenos
1 am happy that Chalanam magazine 2012 is being released in February, I appreciate the students of the Mar Thoma Theological Seminary for the expressions of their skills and talents through the magazine. The discussion on the theological understanding of mission is relevant. One needs to be illumined for the mission and should express the commitment in implementing the same. Church is called to be involved in the mission of God, Missio Dei. The church is being sent into the world to perform the great vision of the Master. That is why the motto of the Mar Thoma Church Lighted to Lighten becomes more meaningful in the context of human involvement in the transformation of.people and society. The expression Called to be the church and Church is the Church only when it exists for others, clearly show the very purpose of the faithful community. As the sign and sacrament of the Kingdom of God, church is to be in the world carrying on the great task of making everything new in accordance with the kingdom perspective. In this way the church is in solidarity with the world and in the process of changing the unjust systems and unhealthy practices that thwarts human equality and dignity. May the theological education enable young minds to think higher and express through the noble acts in changing the world, knowing Gods design and intentions. Wish all the best for Chalanam, in moving life forward with new vision for Gods mission.
Rt. Rev. Dr. Isaac Mar Philoxenos
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message
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Delhi Diocese Rt. Rev. Dr. Abraham Mar Paulos Episcopa
Mar Thoma Centre 26, Bhai Vir Sing Marg Gole Market, New Delhi - 110 001 Ph: 233 69151 (P), 233 42828 (O) E-mail: mtcdelhidiocese@bol.net.in
Dearly Beloved in Christ, Greetings! Publication of the Seminary Magazine Chalanam is a major contribution of the Mar Thoma Theological Seminary Community to the faith community around the world. I congratulate you for the same. The theme you have chosen for this year "Mission: Illumination and Implementation" is relevant and rich. As the Mar Thomas Church just celebrated the 175th Anniversary of the Reformation in the Malankara Church, let us ponder on the theme of Mission with watchful eyes and earnest hearts. Mar Thoma Church is a missionary church. Mission is not just an activity of the church, but it is the life of the Church. We have to proclaim the Good News of Jesus Christ through words and deeds. We need to equip and empower the Clergy and the Laity to do the task. Seminary is the place to go deeper into the study of mission and exercise our skills for relevant human existence and implementation of the Gospel in the realities of our time. Ministry and mission are not two areas of Christian vocation, but only two sides of the same coin. When we detach mission from ministry the faith community will continue only as an institution without dynamism and life. The transmission and translation of the Bible into vernacular was a great leap in the mission strategy. The power of the Word to transform the world is evident through the ministry of preaching and teaching. The Theological Education in the Mar Thoma Church should develop future leaders for the church with good knowledge of her history and traditions which are rooted and built up in the missionary ethos. The Maramon Convention and the great leaders of the Church have lived out their vision to impart life and light to the people around and to the new generations. It is not just a rereading of the history, but a redefining and renewing of our vision for ministry and mission. Mar Thomas Church is a Global Church with rich diversity and multiple influences of the eastern and reformed traditions. It is possible through the re-reading of the Word of God. In a globalized and urbanizing world we need people with commitment to Jesus and His mission. My prayers are with the Mar Thoma Theological Seminary and its ministry. May God shower His blessings upon all to go forth to the world with the zeal of our fore-fathers and mothers to build up the 'Kingdom of God' in this land. In His service ,
January 30, 2012 Dr. Abraham Mar Paulos Episcopa Mar Thoma Theological Seminary
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Kottayam - Kochi Diocese
Rt. Rev. Dr. Mathews Mar Makarios Episcopa Diocesan Episcopa Rev. K. V. Cherian Diocesan Secretary
BETHEL ARAMANA
Manganam P.O. Kottayam - 686 018
Kerala State, India

Tel: 0481-2578420 Fax: 0481 -2570720 E-mail: marthoma.kk@gmail.com
Dearly Beloved in Christ, Greetings in the name of our Lord and Saviour Jesus Christ. I am happy to learn that the Mar Thoma Theological Seminary is publishing Chalanam, and the theme 'Mission: Illumination and Implementation' is expounded through this annual. Mission belongs to God and we are called to participate in this mission. This participation becomes meaningful only when we are able to understand the life and work of Jesus Christ. Jesus Christ said in John 15 "that I am the vine and you are the branches.... Just us the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me.'' Also in John 20:19 ff Jesus said to them again, "As the Father has sent me, so I send you." It is only by abiding in Christ can we live like children of light and walk the way he guides us and be bearers of His Gospel in our life. Our mission becomes meaningful only when the people whom we associate with are liberated from the sinful structures that exploit the poor and marginalize the weaker sections of the society. It is only then the motto of our church "Lighted to Lighten'' becomes meaningful and relevant. It is my prayer that as a theological center of education, our Seminary will continue to prayerfully seek and practice meaningful community living through its mission and thus becoming the witness of our Lord and Saviour Jesus Christ. With Prayers and Blessings. Yours in Christ's Ministry,
Rt. Rev. Dr. Mathews Mar Makarios Episcopa December 29, 2011
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Mumbai Diocese
Rt. Rev. Dr. Thomas Mar Theethos Diocesan Episcopa
Mar Thoma Centre
Plot No. 18, Sector -10A Vashi, Navi Mumbai 400703
Dearly beloved in Christ,
I wish all blessings to the Chalanam Magazine. As the name indicates, let it 'move' and challenge many to find meaning in this life journey. The theme chosen for reflection "Mission: Illumination and Implementation" is also challenging. Since we are created as the light of the world, let us be 'life giving (energy giving) beings' than mere 'living beings.' My best wishes to students and faculty of the Mar Thoma Theological Seminary. May God bless all. Yours in Christ's service,
Navi Mumbai 01.02.2012
Mar Theethos
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Prayerful Light for Mission

end out Your Spirit in all Creation and fill the world with Your glory. Fire us with Your power; light us with Your Word; and feed us with Your Living Bread. -Anglican Communion, Sheffield Diocese, England
Lord, our God, grant us grace to desire You with a whole heart,
so that desiring You we may seek and find You; and so finding You, may love You; and loving You, may hate those sins which separate us from You, for the sake of Jesus Christ. -Anselm of Canterbury
Lord, hear our prayers, not according to the poverty of our asking
but according to the richness of Your grace, so that our lives may conform to those desires which accord with Your will; through Jesus Christ our Lord. -Reinhold Niebuhr
Use me, my Savior, for whatever purpose and in whatever way

You may require. Here is my poor heart, an empty vessel; fill it with Your grace. Here is my sinful, troubled soul; quicken it and refresh it with Your love. Take my heart for Your own abode; my mouth to spread abroad the glory of Your name; my love and my powers for the advancement of Your believing people -Dwight L. Moody
O God our Father, as You sent Your Son, send us into this Your
world with Your compelling love. Help us by Your Spirit, to share Your Gospel of love and forgiveness, of justice and peace, of compassion and care. Revive Your Church and save Your people. -Anglican Communion, Diocese of Southwell, England
O gracious and loving God, You work everywhere reconciling,

loving, and healing Your people and Your creation. In Your Son and through the power of Your Holy Spirit, you invite each of us to join in Your work. We, young and old, lay and ordained, ask You to form us more and more in Your image and likeness, through our prayer and worship of You and through the study of Your Scripture, that our eyes will be fully opened to Your mission in the world. -The Episcopal Diocese of Massachusetts
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Christian Mission Begins from an Empty Tomb Vinod Ninan The Church in an Age of Science : Illumination for Mission Christopher Phil Daniel
89 94 126 134 144
BIBLE STUDY
Mission of the Seventy : A Paradigm for Mission
Rev. Shibu O. Plavila
64 75
The Missional Side of Sacraments Larry Philip Varghese Revelation, Illumination, Commotion, Mission Mathews George Mission : A Call to the Kingdom Community Sijo K. John
Mission as Grammaring
Rev. Baiju Markose
ZuXy-h-gn-bnse ]S-hp-I ......

Re-visiting Christian Mission Philip Mathew
164 170
ARTICLES
Mission Illumination and Implementation Rt. Rev. Dr. Geevarghese Mar Theodosius Episcopa Themes of Thooyaba Prayer : An Introduction Rev. Sam T. Koshy Towards a Diaspora Theology of Mission Rev. Y. T. Vinayaraj Mission Illumination and Implementation : A Synoptic Perspective Rev. Dr. Abraham Philip Family : Chaotic or Caring Rev. P. John Philip
Tracing Mission in the Great Commission for Illumination and Implementation Reti John Skariah
23 A`napJw 28 30 46 57
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FILM THEOLOGY
Illumination and Implementation: Decoding Mission through Adaminte Makan Abu Sajeev V. Koshy
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What Should I Say?

Subin John Mathew
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^nenv tPmk^v Implementing Mission Vijish George Ministry as Living for Others K. Sam Mathew
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church, as a faith community, keeps alive her fellowship with the God-head and gets illumined with the glory of God and implements her enlightend experience by her engagement with the world.
The
halanam comes out every year as the annual gift of the Mar Thoma Theological Seminary, Kottayam. It is the implementation of the illumination the Seminary faculty and students have, thereby expressing in print media the theological, anthropological and sociological reflections on contemporary topics. The theme selected for the year, Mission: Illumination and Implementation is quite dynamic to challenge the people in their vision, thought process and ultimately bring transformation to individuals and society. The church, as a faith community, keeps
Rt. Rev. Dr. Geevarghese Mar Theodosius Episcopa

Diocesan Bishop North America and Europe
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MISSION: Illumination and Implementation alive her fellowship with the God-head and gets illumined with the glory of God and implements her enlightend experience by her engagement with the world. Isaiah in his experience of worship realizes his sinful nature, gets sanctified, listens to Gods call to participate in Gods mission and offers himself by saying Here am I, Send me (Is. 6: 8). The record of Gods involvement in history indicates that His work is both revelatory and redemptive. God is one who illumines us to understand our fallen nature and at the same time to recognize the divine potential to participate with God in his ministry of redemption. Mission is thus illumination and it leads to assume ones participation in Gods mission by its implementation. It is note-worthy that Zen Budhist monks go for intensive meditation every year in December craving for the blinding light of
God: The Illuminator
Mission belongs to Gods plan and schemes. St. John in his first epistle says that "God is light and in him is no darkness at all" (I Jn 1: 5). God is the illuminator. Speaking about the creation of the world, the book of Genesis reveals to us that the created order was in darkness till God created light (Gen. 1: 3, 4). Before all and in all is God, the source of all light. God is the light and God illumines everything. The Sun, Moon and Stars, all the luminaries have a purpose to set the times and seasons that give life, guidance, assurance and beauty to all the created order. Prophet Isaiah says: "the Lord will be your everlasting light, and your God will be your illumination God gives, helps us not only to glory" (Is. 40: 10). The book of realize our fallen nature, but also to recognize Revelation, that comes to us as the mission to which God redeems us. the revelation of St. John speaks of New Jerusalem: "The city has no need of Sun and Moon to shine on it, for the glory of God is its light and its lamp is the Lamb" (Rev. 21: 23). Darkness is a powerful symbol of sin. Humankind has sinned and fallen short of the glory of God. St. John 4 tells us about Jesus encountering the Samaritan woman, a sinner. Their conversation leads to the understanding of worship. Jesus tells her that God is spirit and those who worship him must worship in Spirit and truth (Jn. 4: 24). Worship helps to see the glory of God. Worship reveals our true nature as the light exposes the object on which it falls. The Samaritan woman is not only understanding her true self but also gets illumined to realize the Messiah, about whom she witnesses to the people in Samaria. (It is significant to note here that the mediation techniques of the East as found in Yoga Sutra speaks of illumination that removes all sorrow and darkness). The illumination God gives, helps us not only to realize our fallen nature, but also to recognize the mission to which God redeems us. Prophet
The
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MISSION: Illumination and Implementation illumination that gives profound revelatory experiences. St. Paul on his way to Damascus was struck by the bright light of illumination which ultimately made him a great Missionary. God chose Abraham to be a blessing to the nation. It is not only a promise of blessing but also a commission to be a blessing to the nations (Gen. 12: 1-3). Israel as a light to the nations is a major theme in the Old Testament. God always gives His presence to the world. The election of Israel is not merited by any special feature or to reject other people, but to reveal Gods love to the entire created order. The Exodus narrative tells us not only of God who liberates His people from slavery but also how God leads them to the Promised Land to God so loved the world John 3: 16. Mission is the manifestation of Gods love. Jesus came to make Gods is the manifestation of Gods love. love and mercy known to the Jesus came to make Gods love and mercy lost world. One cannot known to the lost world. One cannot fathom the fathom the length, width, height and depth of Gods length, width, height and depth of Gods love. love. It is to be experienced It is to be experienced and let others and let others experience it. experience it. As Gods children in the world, we want to be in fellowship with God and fellowship with other settle there and to witness the living God. created beings, to love and to be loved, to be Illumination is a blessing of God. The purpose is to be a presence and blessing to the world forgiven and accepted. This is the manifestation by shedding the God-given light. Presence of Gods mission.
Mission
implies self-awareness and ones relation to others. It means an attitude of being with others and for others (Is. 42: 6, Is. 60: 3). The people of Israel as the elected one should be instrumental for disseminating the light which comes from God. Even exile can be seen as an act in accordance with Gods desire that the nation of Israel should bring light upon the foreigners, whereby God could bless all the families of the earth.
Jesus: The Light of the World

Jesus Christ is the greatest missionary. He came to his own (Jn. 1:1). What was the mission of God in sending him to incarnate?
Jesus came into the world as the light and to give life (Jn. 6: 35, 41, 51). Psalmist says, with you is the fountain of life, in your light we see light (Ps: 36: 9). Jesus Christ came to give life in its fullness (Jn. 1: 10). The incarnation of Jesus caused the light to shine on every being. He exposes all that is now in darkness (Eph. 5: 13). Jesus Christ is the emancipator. The light shines in darkness (Jn. 1: 5). Light is necessary to have life and to keep it growing. On healing the blind man, Jesus said, we must work the works of him who sent me, while it is day; the night is coming, when no one can work (Jn. 9: 4). Jesus
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MISSION: Illumination and Implementation Christ thus exposed the mission mandate to his disciples. The Nazreth manifesto of Jesus is to be understood in this context. When John the Baptist, through his disciples asked Jesus, are you the Messiah; Jesus drew their attention to see how Jesus implemented His power of illumination in the lives of the people. You are the light of the world said Jesus, in his Sermon on the Mount. God in Jesus illumines his followers so that they not only possess light but also become givers of light (I Thess. 5:5, Rom. 13: 12, Eph 5: 8, Phil. 2: 15). This illumination is for implementation. As children of light, we bear fruit in all goodness, righteousness and truth (Eph. 5:9) and bring glory to the Father (Mt. 5: 16). The application shifts from the nature of the disciples to their good works. Let your light so shine. (Mt. 5: 14-16). The whole passage points to the need of widening the circles of illumination. There is also a chance of getting lost in darkness, if not properly tended and given chance for the light to shine. John 1: 11 reminds us that, though God in Jesus came to his own home, his own people did not receive him. There is also the danger of illumined people not implementing the divine mission by keeping the light under the bushel. However, the Word of God assures us that darkness will not over come the light (Jn 1:5). As light is needed everywhere, mission is also everywhere. It can be from everywhere to everywhere. Mission, therefore is an invitation to engage with new imaginations, new relationships, new practices and new dialogues of fraternity. St. Paul reflects on the illumined life of a Christian when he says in 2 Cor. 3: 18 All of us are being transformed into the same image from one degree of glory to another, for this comes from the Lord, the Spirit. walking in light and having fellowship with God (I John 1: 5-9). As physical light makes objects visible, so Gods nature reveals everything that is in the light in its true moral and spiritual character. Walking in the light means to live in the moral presence of God. Holy Bible links light with instruction (Isaiah 2: 5), truth (Ps. 43: 3), goodness (Isaiah 5: 20), life (Ps. 36: 9), peace (Is 45: 7), salvation (Ps 27: 1, Isaiah 49: 6), justice and righteousness (Is 59: 9), etc. Therefore, walking in the light requires a rigorous honesty with God (Is 6: 16) and an acknowledgement that without
Illumination is for Implementation

Gods mission in sending his son is for the redemption of the whole world. The whole world is the arena where Gods engagement for transformation takes place. The death of Jesus Christ on the Cross brought victory over the powers of darkness. The epistles of John emphatically say that God is light and in him there is no darkness at all (1 John 1: 5). The epistles mark the character of Christian life as light, darkness brings uncertainty, frustration, futility and purposelessness. It is our sincerity and openness that brings us to the fellowship with God and with one another. People enjoy the deepest levels of friendship only when they live without deception and are willing to be known to one
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MISSION: Illumination and Implementation another as they really are, in their goodness and in their faults. When we confess our sins, God becomes known to us as faithful and just, as loving and merciful. This is ones experience of illumination. The richest fellowship in life is the fellowship with the Creator God (Yukta, as Bhagavad Gita says), which is revealed in the books of Genesis and Revelation. The way to bring people into fellowship with God is to proclaim the blessedness of walking in the light and having fellowship with one another. Illumination is therefore permeation; permeation to ones own self and to the life and life situation of our fellow creatures. This is Mission of Incarnation. Jesus who came as the illuminator implemented the task through his death on the cross. He emptied Himself by obeying his Father through His death. It is finished he declared. The crucifixion was on daylight but His death brought darkness to the world. The tomb where the body was buried was also full of darkness. These are rich symbols. Jesus rose from the dead on the morning hours, thereby brining light to the world and declaring victory over the powers of darkness. The means of implementation is the way of the cross. That is the given model for the Church, who is called to participate in the mission of God. Jesus of Nazareth who washed the feet of the disciples was called Lord and Master. Jesus affirmed it and said, if your Lord Cross: Victory of Light over Darkness The mission of the called out community is a servant, then the followers also carry out is to recognize the illumination God has given the mission with the spirit of a servant. This to her in Christ and continuous to illumine unique illumination can be implemented only with agape-love. "Love as I have loved you" is the new commandment which Jesus gave to his disciples. Witnessing this love is to Christ is living in possible only by ones meaningful presence in the accordance with the life and work of Jesus world. Witnessing to Christ Christ. It means to reveal the person of Christ is living in accordance with in ones option for the poor and marginalized, the life and work of Jesus participating in the healing ministry and Christ. It means to reveal the person of Christ in ones holding on to the prophetic and critical option for the poor and attitude to religious and cultural concerns of marginalized, participating humankind. in the healing ministry and holding on to the prophetic and critical attitude to religious and cultural concerns of humankind. As Disciples of Christ, by the guidance of the Holy Spirit. The Church is lighted to lighten. The mission basically we are illumined to stand firm and struggle starts from its witness in the community towards creating a humanity committed to the where it is rooted. Then it widens her values of the Kingdom of God.
Witnessing
illumination in the larger world where basic structures of the society are weak. The church is called to struggle against darkness in all its manifestations, and to work to combat injustice, alleviate human suffering, overcome violence and ensure fullness of life for all people (WCC Port Alegere 2006).
May the issue of Chalanam initiate more meaningful discussions leading to concrete actions to realize mission mandate specifically in a pluralistic and rapidly changing world.
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Themes of Thooyaba Prayer: An Introduction

he core of biblical spirituality is a formation through prayer. Through the prayer, humans engage with eternity. It is a time of, a special time of, meeting with eternity. The leaders of the biblical community were all leaders of prayer. Seldom Bible accounts their crowdpulling capacity but always commends their prayer life. Eastern churches consider these biblical traditions as to be continued in personal, family, and communitarian ways of worship and living. Therefore, Eastern churches have to be seen as a tradition of prayer rather than the followers of right faith. The reason is that the early church rarely engaged in conceptual definition of the eternal. It is a later Greek and Roman influence. It is a shift from the Judeao-Christian heritage. Therefore, the early Christians and the Eastern Christians has to be narrated as a collective prayer. Rev. Sam Koshy T., Elanthoor The prayers collected, edited, translated, and re-worked through the centuries have been codified as different liturgies in the seventh and eighth centuries. St. James liturgy, which we use
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for the Holy Communion service, belongs to this historical period. The original St. James liturgy is too tough to find because there are more than 1,800 versions of St. James liturgy. Surprisingly, most of the liturgies consist of the proper prayer, the preparatory prayer, and the post-event prayer. Most of the churches have edited, deleted, and added so many permutations to these structures. Though in the Mar Thoma Syrian Church, the St. James liturgy also has the preparatory prayer which we call as thooyaba. The thooyaba service can be conducted as a private or a public service. The focus of the service is the preparation before the Holy Communion service. If prayers are transformative, preparation is formative. The thooyaba service liturgy begins and ends with kauma. It is sandwiched between the basic faith of the church. A detailed study would demand to undo or de-code the biblical and theological significance of the metaphors and narratives of the prayers. But a birds eye view even would give us the pearls of the thooyaba prayer. The prayer is the affirmation of the unworthiness of the leader of the worship and the glory of God. As in the case of every Eastern liturgy, thooyaba service also works in the swing between the majesty of God and the meagerness of humanity. This is not a binary, rather they are working in relation. Gods majesty meets human meagerness in the worship. The confession of the priest and other leaders of the worship is another focus of the thooyaba service. One of the prayers says, Keep my ears from unworthy sounds. Guard my hands from ungodly acts. And use my being to be for your glory. This is the total surrender, sanctification, and supplication of the leader of the worship. The leader becomes capable of leading the community by this confession before God. Confession gives the credibility to the leader. The ecclesiology of the sedra prayer is the goal of the worship. So, the transformation
The
community is gathered before God to be a better community through worship. The sanctification of the cosmos, the immediate community, and the unseen is the target of the prayers.
of the community, the renewal of the world, and the making of the new humanity, therefore, is the goal of the worship. The community is gathered before God to be a better community through worship. The sanctification of the cosmos, the immediate community, and the unseen is the target of the prayers. Though worship is done at a specific place, the effect is felt everywhere. The imagery used is that of a battle. We may wonder why war imagery is used in a prayer. The reason is not to support violence but to rather be disciplined as a soldier in the spiritual journey. We are familiar that the metaphor of an athlete and soldier are the two key imageries for saintly living in the Pauline letters. That is the reason why the battle imagery is so much made us of in this prayer. The most important aspect of the thooyaba is that it begins with Psalm 51. It is the confession song/liturgy by David, the ordained. The anointed and the ordained are fallible and the called can be convicted. But the anointed has to return. The most significant Holy Communion service begins with the renewal of the called, anointed, and the ordained. The thooyaba service is the paradigmatic prayer. It is a prayer of confession. It is a dedication prayer. It is the prayer of the church. It is the prayer which announces the finiteness and Gods infinity. And the preparation is deeper than the service would be more effective. God bless.
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iaspora signifies the contemporary face of social location in the emerging globalized world. It is a new face of being in the world. The contemporary experiences of reterritorialization and deterritorialization necessitate the experience of diaspora. Whether it is for philosophy or theology the perspective of the diaspora constitutes a significant location which cannot be neglected or rejected. This article attempts to define mission from the perspective of the diasporarized communities. It is argued here that the theology of mission is to be reimagined from the perspective of the diaspora as it constitutes a different social and epistemological location. What is significant here is the interrogation of any kind of meta-theory and theology that assumes homogenous identity, monolithic tradition, and closed heritage. Diaspora as a Social Location Rev. Y. T. Vinayaraj
Lutheran School of Theology at Chicago
Diaspora is the word used by the people living outside their country of origin to describe themselves. In the Greek root as it is used in the Bible, it refers to the scattered Christian
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Towards a DIASPORA Theology of Mission communities. Robin Cohen defines diaspora as the communities of people living together in one country who acknowledge that the old country a notion often buried deep in language, religion, custom or folklore-always has some claim on their loyalty, emotions, identity and subjectivity.1 In this sense each member of that diasporic community is shared a common story (memory) of their past migration history and a sense of co-ethnicity with others of a similar background. been tainted by new simulacra.2 Many of the migrants have found home in the new land and for them home country is not at all nostalgic because of the new possibilities of the new spaces. However, the diaspora identities are not homogenous but varied and contested in accordance with generational/ gender differences. The younger generation may not be sharing the same passion to the story of the past migration and old country. Thus diaspora itself is a contestatory terrain which has many Migration is not a new narrations of memories, problem. It has always been in identities, and traditions. the cultural history of human Hybridity as the Experience beings. The Bible talks about of Diaspora many stories of migration, Hybridity is one of the key exile, exodus, and mass concepts that signify the displacement. But the issue of migration in this globalized era experience of diaspora. is totally different from the Hybridity does not mean any biblical context, and hence the kind of miscegenation or old solutions are not tenable. mixed breeding; rather it is an The new communicative intermediary location where systems and other the self and the other re-locate technological advancements themselves in proximity, 3 have already transgressed the alterity and difference. It is to issues of space and time. The reject the single or unified distance between the old and identity and to give preference new territories is being for multiple cultural locations lessened and thus memory has and identities. Homi Bhabha, one of the prominent proponents of this concept, calls hybridity as the third space or possibility inbetween that we find the words with which we can speak of ourselves and others.4 By the third space, Bhabha means to living on both sides of the symbolic fault line without allegiance to any. For him it is a possibility of both reconciliation and resistance by which the interlocutors deconstruct their subjectivities and differences in a dialogical proximity and hospitality. It does not speak about the bleedings of encounter but honors the wisdom in its mutuality. Thus, the category-hybridity is being used here as a location or passage of fraternity, proximity, and hospitality. Liminality as the life Condition of Diaspora Liminality is another word which the postmodernists use to denote the diasporic life condition. Liminality means a threshold, the life at the cutting edge or in-between. It signals the temporality of space, time and self. It is an experience of in-between pain and hope, being nomad and belonging. It is a location in-between native and foreign. It is the space in between self and other, subject and object, spirituality and materiality, and in short life and death. Thus liminality is sacred, alluring, dynamic and at the same time dangerous. The liminality of time is the eschatological time when the impossibility comes into our
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Towards a DIASPORA Theology of Mission being. It is an open-ended space. It is a location where one can have alternative ways of saying, doing, being, engendering and inspiring. That is why Catherine Keller re-imagines apocalypse as the kaleidoscope that reconfigures our time, space and self.5 Each moment is an eschatological moment in which we see the infinity at the face of the other.6 Liminality, according to postmodern theology is not a state of confusion and pain but it is the dis/closure of new passage and hope. As Lux Xun, a Chinese philosopher of the 20th century Said: Hope can be neither affirmed nor denied. Hope is like a path in the country side. Originally there was no path yet, as people are walking all the time in the same spot, a way appears.7 Diaspora Interrogates the Enclosure of any Identity, Heritage and Tradition transcends our memory of the past and locates itself in a new spectrality of time and space-a transition from roots to routes.9 Stuart Hall in his studies on diasporized people, proposes a real heterogeneity of interests and identities and argues for new ethnicities that deny ideas of essential cultural/ethnic identity. 10 Identity or heritage or inheritance is not given but a discursive formation. It is well explained by Kwame Appiah while he talks about the black identity in a postcolonial context: we are all already contaminated by each It other. 11 reminds us that there is no p u r e / uncontaminated identity or culture which survived the inevitable interaction or mediation especially in a globalized context.12 Hybridity or non-essentialist diasporic identity, as seen in the postcolonial theory, is the answer to the dangers of cultural binarism (us/ them) and the fundamentalist urge to seek pure cultural forms.
But
the issue of migration in this globalized era is totally different from the biblical context, and hence the old solutions are not tenable.
Diaspora interrogates the enclosure of any identity, heritage and tradition. Jacques Derrida speaks on heritage: heritage, in order to save its life, demands reinterpretation, critique, displacement, that is an active intervention, so that a transformation worthy of the name might take place: so that something might happen, an event, some history, an unforeseeable future-tocome. 8 The enclosure of heritage rejects its possibility of blossoming. Thus, keep it open so that the impossible would come in to it and make it a While Bhabha defining the fragrance for others. The notion of hybridity- the third discourse on heritage thus space or the space in-
between, he tries to articulate a new notion of identity-to be in-beyond, not based on fundamentalist exotism or any kind of eclectic identity of the multi-culturalism. This nonfixity/ fluidity of identity is well explained by Judith Butler, a postmodern feminist theoretician. For Butler,
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Towards a DIASPORA Theology of Mission identity is performatively constructed by the very expressions that we said to be its results.13 The potentiality of this notion of identity is that, as Foucault reiterates, the possibility of being other than this. The postmodern psychoanalysts design the postmodern self as one self but many stories. For Kristeva, identity is a signifying practice in which the subject makes it intelligible Towards a Diaspora communities. The biblical understanding of the exilic Theology of Mission people and their concept of the The task before the journeying God become Diaspora Theology is to attend pertinent in the Theology of the hybridity, liminality and Diaspora. By drawing the the creativity of the Jewish figure of Shekhinah who diasporized identity. The Bible embodies precisely the notion refers to the varied experiences of moving divine presence, the of diaspora such as Jewish Bible alludes to the concept of experiences of nomadism, divine not-at-homeness. The mass displacement of the Shekhinah God is the one who slaves, and scattered accompanies the exiled and experiences of early Christian dispossessed of the land. Becoming a tent-like divine mobile dwelling, Shekhinah becomes a home away from home or home in the making or home on the road for the displaced people. Shekhinah invites us to explore notions of exile and home through a concept of God who is outside God-self, and so a sense of identity and home found in the not-at-homeness. Shekhinah is the divine sanctuary for the exiled Israelites, in which they continue their antiimperialistic practices to keep transformation of their covenantal subjectivities. Through counter liturgical and social institutional practices, they were able to uphold the counter imagination of their social existence while keeping it open ended for being hospitable to liminality of time is the strangers. While discussing the eschatological time about his migrant Latino when the impossibility spirituality and theology, comes into our being. It Elaine Padilla explains this is an open-ended space. more clearly: The hope in It is a location where relation to Shekhinah emerges one can have alternative as a nuanced understanding of ways of saying, doing, the biblical promise for a home being, engendering and with a vision for a worldly hospitality of inclusion that is inspiring.
through its words and acts.14 According to these perceptions of identity, diaspora identities are to be in-beyond and capable enough to re-draw itself through the signifying practices of counter ritualistic re-memories, creative hermeneutical engagements, and interactions of hospitality and fraternity.
The
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Best Compliments From
Mr. Jacob Varghese P .

Kunnathu House Kavumbhagham Thiruvalla
Mrs. Reena Jacob Lan Varghese Jacob Liya Ann Jacob
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Towards a DIASPORA Theology of Mission

experience sharing of this hybrid identity read, Jay McDaniel, I Listen, Therefore I Am: An Asian American Approach to PostMaterialist Living, Dialog, Vol. 49:9, Dec 2010, P.323-331. 4 Homi K. Bhabha, The Location of Culture (London and New York: Routledge, 1994) 5 Catherine Keller, Apocalypse Now and Then, A Feminist Guide to the End of the World (Boston: Beacon Press, 1996) 6 This idea is well explained by Emmanuel Levinas. See Emmanuel Levinas, Totality and Infinity, trans. By Alphonso Lingis (Pittsburgh: Duquesene University Press, 1969) 7 Cited from Catherine Keller, Apocalypse Now and Then, A Feminist Guide to the End of the World (Boston: Beacon Press, 1996), xii 8 Jacques Derrida., For What Tomorrow Translated by Jeff Fort (Stanford, California: Stanford University Press, 2004), 4 9 I borrowed this idea from Paul Gilroy. Paul Gilroy, The Black Atlantic (Verso, 1993). 10 Stuart Hall., Critical Dialogues in Cultural Studies, ed., David Morley and Kuan-Hsing Chen (London and New York: Routledge, 1996), 441-9 11 Cited by Marwan M. Kraidy, The Global, The Local, and the Hybrid Op.cit. 12 While attending the issue of the nonfixity of subjectivity, Deleuze and Guattari talks about Nomads. For them, a nomad is someone who lives in an open space without restriction. Deleuze and Guattari, Nomadology: The War Machine, 1986. 13 Cited from A Readers Guide to Contemporary Literary Theory, eds., Raman Selden et.al (London: Pearson, 2005), 211 14 Ibid. 15 Elaine Padilla, Border-crossing and Exile, A Latinas Theological Encounter with Shekhinah, The Ecumenical Review of the World Council of Churches, (Geneva: Dec 2009), 381-386 16 Vitor Westhelle, The Scandalous God (Minneapolis: Fortress Press, 2006), 157 17 Vitor Westhelle, The Scandalous God, 157
task before the Diaspora Theology is to attend the hybridity, liminality and the creativity of the diasporized identity.
The
tightly knit to a nomadic sense of self.15 The coming of Jesus is witnessed by the evangelist John translates that he tabernacled with us (John 1: 14). The tent-like dwelling signals a liminal Goda border God who becomes a passage of hope to those who live in the margins or borders. Vitor Westhelle one of the leading postcolonial theologians, designs the cross of Jesus as the unveiling of a border God/ broken God who is in-between time and space, life and death, and pain and hope.16 Vitor contents, it is the moment of divine braking, the cross of Jesus stand at the hinge of transition.17 The book of Revelation is actually a perception of the displaced or the marginalized on the possibility of life at the cutting edge of imperialism, domination and death. It informs us that eschaton is the liminal space in which it dis/ closes an opening- a threshold to new self, new other, new community, new earth and new heaven. Jacques Derridas philosophy of hospitality is valid for envisaging a missiology from the diaspora. Derrida defines hospitality as
the act of faith in which the guest and host deconstruct their power relations and reimagines themselves beyond the economy of exchange and pact of obligations. It is an open invitation to all those who want to listen to the call of the infinite. It is an act of impossibility through which we touches the infinity at the face of the other. What is the critical task of the missiology from the diasporas is to critique any colonial, authoritative, systematic approach of mission that searches for a missiological other.
1
(Footnotes) Robin Cohen, Global diasporas: An Introduction (UCL Press, 1997), ix Simulacra is the term coined by Jean Baudrillard, by which he explained that our contemporary world is constituted by the media with its floating signifiers. Thus the contemporary world that is presented to us is an unreally real world. See Jean Baudrillard, Selecte d Writings, ed. Mark Poster (Stanford: Stanford University Press, 1998), 170 This word is misleading if it has racial or biological connotations, or if it suggests that, culturally speaking, a person is combining two pure traditions into one impure tradition. All cultural traditions are attempts to creatively syncratize diverse, pre-existing ideas and practices from within or beyond their geographical levels in to complex wholes. For an interesting
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VIJAY KOSHY St. Andrews Secundhrabad

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FACULTY
FFRRC
EDITORIAL BOARD
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OFFICE STAFF
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O U T G O I N G B A T C H
Abraham Thomas
Anup Mathew
Arun George
Christopher Phil Daniel
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Koshy M. D.
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Prathish George
Prem T. Mathew
Reji Thomas Chacko
Santhosh K. C.
Soju M. Thomas
Sujith John
Suku Philip Mathew
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BD III
BD II
BD Ne\wI 2012
Mar Thoma Theological Seminary 39
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\mSy--fn-m \-bpsS tXmg A{`-]m-fn-bn Bo-bX Bhn-jv-cn-p {io. n-bp-ambn Hcp h-am\w
.... \akvIm-cw, shn-n-c-bnse \mSy--sfmpanmsX Hcp ] a\p-jy h-am\w Bcw-`n-p-bm-Wv. Npp-s]m-p-Xpw ]pg-t]mse kz---am-bXpw ]ns Nne-tm-sgms Imev]-\n-I-XbpsS ]p hncn-bp-Xpw Chn-sS-bm-Wv, Xs kz]v\--fpsS Iqn Fpw sImp \S-n-cp kn\n-a-sb kwhmZ am[yas bmYmy-ns Xnc--o-e-bn-tev sImp-h-Xpw Hcp hnkvabw t]mse cN\m temI-tpw AXns B-o-b-X-bntepw ]n-sh-Xpw Hm-n--s-Sp-I-bm-Wv..... (Hu-]-Nm-cn-I-X-I CmsX h-am\w Bcw-`n-p) cN-\-bpsS Bo-bX ""Rm\pw Fs cN-\bpw F\np hnkva-b--fm-Wv.'' Hpw apIqn Nnn- cN-\. F\npw Fs c-N-\-bvp-an-S-bn ssZhaps Nn-bmWv Fs ioI-c-p--Xv. AsXmcp bmYmy-am-Wv. ]c-aamb bmYmy-p cq]-an-, hmbp-hn\p cq]-an-, kvt\l-n\p cq]-an-. AXpsImp Xs Rmt\-hpw CjvS-sSp hmIyw, "ssZ hw kvt\lamWv' F-XmWv. ssZhw kvt\l-amWv,
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F-Xn-e-p-d-ambn asp ]d-mepw F\nv AwKo-Icn-m-\m-hn-. A\p-`hn-p-tm-gmWv ssZhs, kvt\l-s, Adn-bp-hm-\m-Ip--Xv. Alwt_m-[n\p shfnap-m-Ip A\p-`hamWv cN- \. Cuiz-cs\ A\p-`-hn-p-sImv Ahs klmb-m Dn- \npw DS-se-Sp-p--Xpam-Wv. s\K-ohv IYm-]m-{X-sf krjvSn-p--Xv ssZhoIX-bpsS `mK-amtWm F tNmZy-ap-b-cmw. kn\n-aI sXp-I sNm t{]cn-n-p-I-b-, Cs\ BI-cp-sX kt-iamWv \evIp--Xv.'' ""hnkva-b--fpsS I\ hgn-I-fm-sWs A{`-temIw'' ap [mcmfw [mc-I Dm-bn-cns kn\n-abmWv Bi-b-kw-hm-Z-n-\p Xs am[yaw Fv Xncndn-sX-mWv? FmWv AXns t{]c-W-I? sNdp--Im-ep Xs kn\na Fs kzm[o\n-n-cp-p. Xntb--dn-\-cn-In-em-bp Xma-khpw Ahn-sS -\n-p i_vZ-fpw kn\n-a-I-fn-t-ep kzm[o-\hpw a\-ns\ DWn-sm-n-cp-p. AZr-iy\mb HcmfpsS klm-b-ap-s t_m[yw, I kn\n-a-Isf tlmwhp sNm t{]cn-np. at\m-l-c-amb Nn{X-i-e`w hn-cn-p--Xpt]mepw AXn-i-b-I-c-am-bn-cp-p. Ggv--Fv mpI-fn ]Tn-p-tm Rm A-tbmSp X\n-smcp kn\nam kwhn-[m-b-I-\m-I-W-sap ]d-n-p-v. tImtfPv ]T-\n hmb-\bvv {]m[m\yw \evIn. \mS-I-n A`n-\-bn-n-p-s-nepw kwhn-[m-\-ambn-cpp Dnse B{K-lw. Bcpw ImWm ]e cN-\-Ifpw Ub-dn-I-fn Ap Ipdn-n-p-v. kn\na-bn h-tm Fgp-Xp-hm B{K-ln-p. ]etmgpw ]cn-{i-an--tm \Sn. ]ns sdtmUp sNm {ian-p. AXpw \S-n-. ]noSv {im-]qw Hcp ]T-\w, ssSv ssdnwKv sNp Hcp kv{XobpsS hncp-p-I {in-m Hcp at\m-l-c-kw-KoXw krjvSn--s-Sp-Xp \app ImWmw. ]-cm-P kmdnsbpw temln-X-Zmkv kmdnsbpsams "Fgpp' temIw Rm Inp-v. As\ F\nv Adn-bmsX ssIh knn-bmWv cN-\. C-tm-sg-\nv Fgp-Xm-Xn-cn-phm-\m-Ip-n-.
ImgvN, {à-cw, ]fp-v, {]Wbw XpSn Xm-fpsS kn\na-I-fn-semw Xo{hZp:Jw Hcp IYm-]m-{X-amWv. AYhm t{]-I\v Hcp s\mcw km-\np ssam-Ivkp-I-fmWv. CXv t_m[]qw kw`- h n- p- - X mtWm AtXm IY- b psS KXn AXn\v \n_-n-p--XmtWm? Ccp-mtWm shfn--amtWm BZy-ap-m-Ip-Xv? shfn--an-s-n Fmw Ccp-m-Wv. Hcp kv{XobpsS apdn-hns thZ-\-bn-emWv Hcp Ipns ]nd-hn. Hmtcm Ippw ]nd-p-Xv Ic-p-sIm-m-Wv. ]noSv kml-N-cy-amWv Ipns\ Nncn-n-p--Xv. Fs kn\n-a-I-fn t_m[-]q-am-bn--, ZpxJw AhX-cn-n-p--Xv. ktmjw kpKw t]msebpw ZpxJw apdn-hns thZ-\-t]m-se-bp-am-Wv. Hcp Ipn sk v Hcp apdn-bn hm B apdnbnse Ghpw Hcp t]mse kpKw Bkz-Zn-m-\m-Ipw. Hcp aWnq Ign-bp-tm kpKw Xocp-p. ZpxJw A\p-`hn-p-Xv Rm am{X-am-Wv. ap--hv kl-X-]np-hm am{Xta Ign-bp-I-bp-q. thZ\ Xmc-Xayw sNm\mhn-. Fm ktmjw Xmc-Xayw sNm\m-hpw. {InkvXp-hns BWn--gp-Xn-tep F{X t\mn-bmepw B thZ\ Adn-bm-\m-hn-. \psS Ic-fn BWn-I Xdbv-s-mepw B thZ\ t]mem-hn. C-c-n-ep thZ\ Xs-bmWv Fs kn\n-asb \ne-\np--Xv. ]e tNmZy-pw kn\na sNbvX-Xn\p tijw Dcw Is-p--XmWv, ImcWw CsXmpw t_m[-]qw Ds-Sp-p-X-. ZpxJ- fmWv a\p- j ys mbn- ` mhw Fv tXmp-ptm? ZpxJ-n-sbpw ktm-jn-sbpw Ah-I [mcm-f-ap-v. \n shfn--ap-m-bm, AhnsS Ccppm-m-Xn-cp-m Ic-tb-Xmbn hcn-. kpJhpw ZpxJhpw \psS ImgvN-mSp-I-fpsS {]iv\-am-Wv. Pohnp XpS-p-tm apX Akz- X - I t]dp- - X n\memWv ZpxJw. Cse- b psS _mnbmbn Cs {]`m- X w hcp-XmWv {]iv \ w.
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C-es Akz--X-Ifpw t]dn- DW-cp-Xn\m ]pXnb {]`m-X-ns A-a-dn-bmsX t]mIp-p. Fm Znh-k-fpw ]pXp-a-I \nd--Xm-Wv. AXn\m lmn \yq Cb Fp tIm F\np ]pXpa tXmm-dn-. ]pXnb Znh-kns Bcw-`nse ]pXpa-Isf Dsm-p-I-bmWv th-Xv. P\-ns Xmev]cyw Adn-b-Ww, CXmWv ^nentam{Km^n-bpsS ASn-m-\ XXzw. AmsX Hcp Dev]-hpw Nne-hm-In-. tIc-fnse sshhn-y-ap Xmev]cymnS-bn-tev "ImgvN-'bpsS IY-bp-ambn Hcp \hm-KX-\mbn h-tm Fs\-bmWv B kwLjw ssIImcyw sNbvXXv? t_m[-]q-ambn Hpw krjvSn- n- . km[m-c-W-m-c-t-Xmb Fm A\p-`-h--fnepw Ign-bp--h-\mWv Rm. AXn- \ m AsXmpw F\n-\y-a-. bmYmyn \np-sIm-mWv IY ]d-bp--Xv. BZy kn\na anI-Xm-bn-cn-Wsav Fm-hcpw B{K- ln-p--Xm-Wv. Xnc--Y-bn-, FgpXm {ian-p. \S-n-. Ah-km\w Rm Fs Ign- h p- I sf am{Xw thXn- c n- p. ImcWw Rms\ hyn Pohn-n-cp-Xv Fs--p-dn-p ap-h-cpsS {]Xo--I-fn-em-bn-cp-p. AXp amn-h-p. Rms\-gp-Xp-Xp a-cam-sW-nepw asm-bmepw - AXmWv Rm F t_m[y-n-t Fgp-Xm XpSn. kzw ]cn-an-Xnsbpdn-p a-\-n-em--em-bncpXv. "{]Wbw' F Nn{X-n-eqsS Xmv ]-cmP, `c-X Ime-L--ns sshIm-cnI taJe ]p\x-kr-jvSn-p-hm km[n-p-shv Hcp s]mXp hne-bn-cp--ep-v. "{]Wbw' AXnte-bvp aSn-tm-mtWm? AtXm ]pXp-X-e-ap-d-bvp ap-dn-bn-mtWm?
Hcmp ]Icw asm-cm-tfm, Hcp Ime-L-n\p ]Icw asmtm C. Rm kzb-ambn krjvSn-p Fs Ign-hns\ Xmc-X-ay-s-Spp-Xv Fs hfsb XS--s-Sp-p-Xn\p Xpey- a m- W v . Kpcp- h n- s \m- tam B m\tm F-s-Sm-\-, Fs t]cn Rm Adn- b - s - S m- \ mWv B{K- l n- p- - X v . ImcWw Fs hyn-Xz-n\npw DS-seSp Fs Adnhpw Fs Adnhn- m- b v a - b pw IqSn- t XmWv Fs kn\n-a. {]Wbw kvt\lam- W v . ae- b m- f n- I {]W- b s t{]aambn ImWp- p. t{]aw BWpw s]pw Xnep ASp_-am-Wv, AXv {]W-b-a-. bYm-n, Rm {]W- b n- p- Xv Fs-s-bm-Wv. Fs \nan- j - sf Rm CjvS-s-Sp--Xn\m-emWv Rm Fs-pdnv \n- t fmSv ]d- b p- - X v . Rm Fs {]W-bn-p--Xn-\m Rm \nsf kvt\ln-p-p. Fm-hcpw A-s\-X-s-bm-Wv. Bcpw CXv {]Xy-n AwKo-I-cn-n-. kzbs CjvS-s-Sm-h B-lXy sNpp. Xnc-Y Fgp-Xp-tm ss__n sXm-Sp-pm-Ipw.... ss__nfn [mcmfw IY-Ifpv. Hcp IY-sb-gp-p-Im-c F \ne-bn F-s\bpv ss__n-fnse IY-I? Hcp kn\n-abvv km[y-X-bptm? Fs ASp kn\na ss__n-fp-ambn _s IY-bm-Wv. Imbo-\n-sbpw lmt_-ensbpw kz`mhw {]Xn-^-en-p Hv; Aev]w hb-ekv D-Xp-am-Wv.
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\K-c-ns thKX {Kma-ns kp-cX !
Xm-fpsS kn\n-a-I-sfmw Hcp Ihn-X-t]m-- sebmWv A\p-`-h-s-Sp-Xv? hfsc kmh-[m-\-nsem-gp-Ip Hcp Acp-hn-t]m-se. Cs thKX-tb-dnb temI-n Cu kmh-[m-\-Xbvv t{]c-W-tb-Ip--sX-mWv? thKX \mw krjvSn-p--Xm-Wv, bmYmy-a. ]p a\p-jy\p [mcmfw ka-b-ap-m-bn-cpp. Ap taml- Ipd-hm-bn-cp-p. B[p-\nI-h-XvI-cWw taml- hnn-p. a\x-imkv{X-]-c-ambn a\p-jys am--sf-p-dn-p Xncn-dn-hp-I kmaq-ln-I, kmwkvIm-cn-I, kmlnXy-cw-K--fn IqSp-X taml--thKX krjvSn-p-- p-v. ]v hkv{X-[m-cW coXn-bpsS ASn-m-\-n _lp-am\w Iev]n-n-cp-p. Cv ]W-ap-h {]am-Wn-bm-Ip-p. AXn-\m ]W-n-\mbn Bfp-I thKX Iqp-p. Xm-fpsS kn\n-aI anXpw {Kmahpw \K-chpw Xn-ep hyXym-k- ImWn-p--h-bm-Wv. ChnsS {Kma- \-bp-sSbpw \K-c- Xnbp-sSbpw {]Xn-cq-]--fm-Ip-p. Ch Xn-ep Acw Ip-d-n-cn-p Cu Imev Ccw hmb-\-Iv {]k-n-bptm? {Kmaw {]Ir-Xn-bp-ambn CWn \np--XmWv. \Kcw krjvSn--s-Sp--Xpw. {]Ir-Xnp kzXkn--am-sbmcp apJ-ap-v, AXns h\y-X, imX, Xmfw.... Ch Dm- n- s b- S p- m- \ m- I m bmYmy- fmWv . `q{]- I r- X nbpw AXns Xmfhpw a\p-jys\ \nb-{n-p-p. {]Ir-Xn-bpsS Xmfw sXn-p a\p-jys CS-s]-S-ep-I-fmWv \mK-cn-IX krjvSn-p-Xv. \mK-cn-IX amdp kz`mh-ap k{-Zm-b-am-Wv. Agn-p-t]m-Ip \mK-cnI-X-bn Ipp-v, Nob-ep-v, ZpK--ap-v. kvIqfp-I-fnse kulr-Z-n\pw sXmgn taJ-ebnse kulr-Z-n\pw hyXym-k-ap-v. sXmgn taJ-e-bnse Nm--n\p ey-ap-v, Nne-tmsg-nepw am\p-jnI apJw \jvS-s Nne ey. C-c-n-ep IqSn-t-c-ep-I A[n-Ihpw \K-c-n-emWv kw`-hn-p--Xv.
A \-bpsS \\-hm-b-tm
{InkvXy ]mc--cyw F{X-am{Xw kzm[o-\n-npv? apXn-Xn\p tijw ASp Ime-m-bmWv {]m\mPohn-X-n\p A[nIw {]m[m\yw \evInb-Xv. Fm aqmw hb-n A \jvS-amb Fs ]cp-h-s-Sp-n-bXv A krjvSn Bo-bm-co--am-bn-cp-p. A-bpsS Icp-X, kvt\lw Chbvv tXmcm {]m-\-bpsS AI--Sn-bp-mbn-cp-p. Fs ]Xn-\m-dmw hb-n, A-bpsS th]mSp hsc AXv XpSp. AXns XpS-bmWv Css PohnXw. A-\n-m Ipn hgn-]n-gp t]mIm-am-bn-cp kml-N-cy--fn\npw Xncnp hnfn-p \nd-km-n-y-am-bn-cpp A. Fs cq]s-Sp-p-hm Abvp Ign-p. Fs {]m\m-Po-hnXw Bcw-`n-p-Xv A-bpsS I-p-\o-cns \\-hn-emWv. B-l-Xy-bpsS apn \np amXm-]n-Xm--fn-m Ipnsb Av ]t Bcpw Adn-n-. ]Xn-\m-dm-as hb-n GIm-{i-b-ambn-cp amXm-hns ih-kw-kvImcw \S-p-tm B hon Hcp aI Hbvt Dq Fv Hcmfpw Xncn-dn-n-. Hs-S-ens, B-l-Xy-bpsS \Sp-hn \npw ]nhnfnt]mse ]np-SXpw Xncn-p-sImp -h--Xpw A-bpsS {]Im-i-amWv.
B-{]-Im-i-\-ns aZv_l ImgvN-I, tIhn-I....
Hcp kp-c-amb ew ImWp-tm Hcp Ihn-Xbp-mIpw Fv tIn-p-v. hn. aZv_l ImWptm Hcp IYtbm Ihn-Xtbm ]mtm FmWv A-bpsS ImgvN?
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Hcp a\p-jys _pn AYhm Xe F t]mse, tZhm- e - b - ns Xe- b mWv aZv _ - l . At\Iw kwLj--fp-ambn hcp hyn-I-fpsS am\-knI kwLj-v Ab-hp-m-p-hm klm-bn-p CSw. aZv_l F Bcm-[-\-bpsS tI{-m-\v Fm-\m-hm Ign-bm--tm-gmWv Bcm-[\ bm{nIhpw A-iq-\y-hp-ambn tXmp--Xv. \ho-I-c-Wns `mK-ambn \mw Nne BNm-c- thsp hp. Fm Bcm-[-\-bnse {]Xo-I, Bob A hnth-Nnp \evIp \I-fm-Wv. Bcm[-Is C{n-b-sf Bcm-[-\-bn-tep tI{o-I-cnp-Xv ChbmWv. cq]-hp-ambn _-sv tI{o-Icn-p CS-nse i_vZw, kpK-w, ImgvN, kv]i\w, cpNn CsXmw a\x-im-kv{X]c-ambn Ahs\ Znhym-\p-`-h-n-tep \bn-p-p. hnizm-kn-I-fpsS a\x-- im-kv{Xs A-h-K-Wn-p-sIm-mWv \ho-I-cW \S-]-Sn-I-fn-e-[n-Ihpw \S-nem-n-b-Xv. "aWn apgw' Xp-cp-hns \mZw t]mse kp- c - a mb i_v Z - a m- W v , AXn-n-. Nne-cpsS Nnbn, ""]n-bn am{X-a-, Fm-- bn-Spw ssZh-ap-v. Fhn-sS-\np {]m-n-mepw ssZhw tI-pw. AXn\m ]n-bn t]mtI Bh- i y- a ptm'' Fsms tXmm- d p- v . AXv Hc-n am{Xw icn-bmWv. Ipn-cnw ]pI-bvptm ]pIbpw kuc-`yhpw \nhNn-s-S-Ww. sNcnv Ducn tZhm-e-b-n Ib-dp--Xv, tami-bneqsS hcp-Im-nb coXn-bm-Wv. B Ime-L--nse \-bpsS hn{K-l-am-Wv. Cv ]pXnb jqknv ]pXnb Nhn-p-sa-bn Nhn-n-bn-cpv ]n-bn Bcm-[n-m-sa kml-N-cy-ap-m-bn. hnip Ipm-\-bn FpsImv kwKoX D]-IcW Hgn-hm-p-p. Aq- - dp-t] B-cm-[-\bvp hcp-tm Bbncw Ip-IfmWv aZv_-l-bn-se-p--Xv. k`m P\- ]e-X-cn-ep a\x-- imkv{XXp-I-fn \np-p. Ahsc ImWm-sX-bp \ho-I-c-W-amWv \S-p--Xv. \ho-Icn--s \psS Nn-I {]mIr-X-hpam-Wv. {]ikvXn Bo-b-X-bn \nv ]e-tmgpw BfpIsf AI-m-dp-v. Fm k t\sc Xncn-mWv. ]n-bnepw apw kPo-ham-Wv. Bo-bXbvv av ]e hymJym-\fpw D-tm F-s\-bmWv ]n Hcp kzm[o-\ambn \np-Xv? \msfbpw Cs\ Xs Pohn-m-\mIpw F
B-hn-izmkw Cm--Xn-\m-em-Wv. acn-p-Xp-hsc Cs\ Pohn-m-\m-hn-s Xncn-dnhv Al-m-cs Cm-Xmn ssZ-h-s B-cm-[nm t{]cn-n-p-p. {InkvXy an\n-kv{Sn-bp-ambn _-s-mWv ASp tNmZyw. kmdns {]Wbw F Nn{Xn Fmw kzoI- c n- m Xm- d mbn \np hfsc dnk-]vohv Bb Hcp IymcIvS-dm-bn-mWv tamlem-ens\ Ah-X-cn-n-n-cnp--Xv. C{X-tbsd hnim-e-ambn Nnn-m ]mI-am-Im kaq-l-n k`sb kw_-nn-S-tmfw km ]d-pshbvm {ian Cu Bibw F{X-tmfw kwK-X-amWv? (a-Zv_lm-bpsS ImgvN-I hnim-e-am-hp-I-bm-Wv) temIw \ne-\np-Xv tImSm-\p-tImSn BfpI- f psS \- I sIm- . ctm aqtm t]cpsS hnipn sImmWv. Fpw \ ]dbp--Xn\pw sNp-Xn\pw `qcn- ] - s IW-n-S-cp-Xv. k`bpw kaq- l hpw IqSp- X Bfp- I sf Iqp- - X nemWv {i sImSp-p-Xv. Bsf-qn em`w IW-n-Sp-p. ImWmsX t]mb Hcm- S ns\ tXSn-bp bm{X adp-p. `qcn-]--n\m-bp Hmw hnUvVn-am-Wv. \-bvmbn, ImWm- s X t]mb Hns\ Dt]-n-m-Xn-cn-p-I. hnP-bn-bpsS IqsS Ftmgpw Bfp-v. ]cm-Pn-Xs\ Bcpw Adn-bp-n-. ]cm-Pn-X-\mWv Bh-iy-amb D]tZ-ihpw klm-bhpw th-Xv. B Xncn-dn-hmWv Cv \jvS-am-bn-cn-p--Xv. kn\n-a--k` Fpw cp hgn-bvm-bn-cp-p FmWv s]mXp- s h- b p hne- b n- c p- . AXn\v ]e Imc- W - - f p- m- I mw. Fm kn\na F Iem-hn-jvm-cs k` Fs\ kzoI-cn-m-emWv KpW-]-c-am-Ip-Xv? ASp Ime-p-mb sXn-m-c-W-bm-Wn-Xv. BZy-Im-ev P-\n-bnepw C-en-bnepw k-`bnse ]ptcm-ln-X-cm-bn-cpp kn\na skk sNbvXn-cp--Xv. ]mm-Xy-k-aq-l-n kn\nasb ]m]-ambn k` ImWp-n-. -`m-c-Xob Iemcq-]- sslh BNm-c--fpsS `mK-am-bn-Xn\m \ AXn \npw AIp \np-
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p. t{X-I-e-Isf Iqv, Bw Fn-s\ Adn-b-s-n-cp-p. ]no-Sv B ]Z-v s\Kohv A-amWv e`n--Xv. tami-amb Iem-cq-]-fmbn Nn{Xo-I-cn-p-sIm-v, {]m\m A\p`-h- \nd Ahsb ]m]-ambn Ip. bmYm-n-XnI Nn-I-fm-Wn-Xn\p ]nn. k`bvp-n\npw F\npw hnai-\ t\cntS--Xmbn hn-p-v. AXv bmYm-n-Xn-I-Xbn cqV-am-bn-cn-p sIp-I-YIfpsS `mK-amWv. Iyq-Wnkw am-n\p hnt[-b-am-I-Wsap ]d-bp-Xv, AXp km[m-c-W-m-cpsS {]iv\--fn\npw cq]-s--Xn-\m-em-Wv. sIpI- Y - I - f nepw Zmi- \ n- I - X - b nepw \nmsX bmYmy-n-tep t\mp-I. Rm ]nbn t]mIp-Xv kzK-n t]mIm-\-, Cu temI-n \mbn Pohn-p-hm-\m-Wv. Ub- d - I vS Fm eoU Fm- W w. A-mcpw AsX. FmWv sshZnI hnZymnI F \ne- b n kmdn\v Rv Xcm\p D]-tZiw? Hcp ]w Bfp-Isf Htc Zni-bn-tep \bn-p Bn- S - b s D- c - h mZnw Xs-bmWv ]m-cs D-c-hm-Zn-w. t_m_n tPmkv In-mSns "hmXn' F ]pkvX-I-n, Kplm-apJp hfp InSp CS-bs Nn{X-ap-v. ]pd-tv BSp-I t]mbm-epw, AI-tp knwltam Ic-Sntbm hmepw Xs s\p Nhn-n-bm-I-Ww AXv kw`-hn-t-Xv F NntbmsS InS-p CS-bs ZuXy-t_m[w ]-mp-ap-m-IWw. (-aZv-_lm \n-h-ln-p \ntbm-K-ns Bo-b-X-bn-te-v)"\yq\-]--n Xs \ne-\npI F-X, anj FXv \yq\-]-s `qcn-]--nem-p {]{In-b-bm-Wv. Fm Cp hN\w ]Tn--hsc Xs hopw ]Tn-n-p-p. Bob-Xsb kaq-l-hp-ambn _n-n-p-I-bmWv th-Xv. Hcp Zzo]n Hcp a\p-jy am{Xw Pohnp-p-sh-n Ah\p Cuiz-cs Bh-iy-an-. ImcWw \bpw Xnbpw thXn-cn-m-\m-hn-. Ftm-sSmw HcmqsS Dm-Ip-tm-gmWv Cuiz-cs Bhiyw Dm-Ip--Xv. Abmsf
kvt\lnWw, Icp-X-Ww, XymKw sNWw XpSn-bh ]Tn-n-p-p. AXn\p ssZhw Bh-iy-amWv. Cuiz-c-\n-msX ctm aqtm t]p Hnncnm-\m-hn-. Fmw Bo-b-X-bnse \-IfmW.v Fs kn\n-a-bnse \-I; AXmWv kaql-tm-Sp \ne-]m-Smbn cq]-s-Sp--Xv. cmjv{Sob-an Fp ]d-bp-Xv shdp-sX-bm-Wv. kaq-ltm- S p Fs \ne- ] mSmWv Fs cmjv{Sobw Fp Rm hniz-kn-p-p. CXn- t e- mWv Bo- b X hnc Nqp--Xpw. (IuXp- I - n \nmWv ASp tNmZyw) kmdns Hcp {]Xna \nnm R AXn\v sImSpp caption ""PohnXw kvt\lw'' Fm-bn-cn-pw. FmWv kmdns A`n{]mbw? Rm\Xp XnIpw. cq]-fn-m-sX-bm-Ip Ah-bmWv Ghpw ]c-a-amb kXyw. Hcp a\pjys\ \ne-bn F{X k-cn-t--h-\mWv Rm. AXn-\m Fs kn\n-a-I Adn-b-s-m aXn. Fs Bcp-a-dn-tb-. Fs kn\n-a-bpsS aqey- \ne-\n-m aXn....... ....XpS-cp Cu BoI \ne-]m-Sp-I-fn Pohs XpSn-p-Ifpw Ie-bpsS ku-cyhpw A\p-`hfpsS - - Icppw ka-\z-bn-s Fv {]mn-p-sImv R dh. Cu hKo-kv, F{_lmw tXmakv, ktmjv sI. kn. tkmPp Fw. tXma-kv, kXojv sI. Fkv. aS-p-I-bm-Wv. Hcp \ a\pjys\ I-Xn-ep ktm-jtmsS, ]nn an\n kn, AJn, BZnv Xs Iem k]cyIv Iqn-cn-p IpSpw-_-tm-sSmw Atlhpw ssIhoin bm{Xm-aw-K-f- t\cp-p-mbn-cp-p. (I-S-mSv : dh. kmw n. tImin)
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Rev. Dr. Abraham Philip
n the Old Testament one notices about Gods mission in the world. God called Abraham and the people of Israel for a special mission. It was part of the redemptive plan and purpose of God. The twin concepts of election and universalism are there. Election was for a special mission to be fulfilled. It was for the salvation of the whole world. Election and judgment are also mingled together. Judgment is the other side of the love of God (Amos 3:2). God wanted all the nations to know and see his glory through Israel. There is also the vision of all people assembling at Zion (Isa 60:19-20). The element of universalism is all the more explicit in the Book of Jonah. In this backdrop we see the concept of mission in the New Testament, especially in the Synoptic Gospels. The word mission does not occur in the New Testament. It is from the Latin word misso and is related to the Greek word apostello which means one who is sent. God sent Jesus Christ into the world for a special purpose. What was the mission of illumination in Jesus and how did he implement it through his words and the style of his functioning? Mark presents Jesus Christ as the beginning of the gospel (Mark 1:1). At the time of the beginning of his public ministry, Jesus was baptized by John the Baptist and we note a heavenly voice that was heard there recorded: You are my beloved Son in whom I am well pleased (Mark 1:11). Jesus self awareness of the twin concepts of the Old Testament messiah as a Davidic king as well as one who operates in the style of the suffering servant of Deutero-
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A SYNOPTIC PERSPECTIVE Isaiah is revealed here. In 1:14 we read Jesus Christ preaching the kingdom of God in Galilee. The other Synoptic Gospels also present Jesus as preaching good news to the poor (Luke 4:18-21). Jesus was preaching in the prophetic style of the Old Testament, teaching in parables and doing various works of compassion. In doing so, Jesus turned human hearts against the then system and religious leaders. Jesus performed a lot of symbolic actions: Eating with tax-collectors, journey to Jerusalem on an ass, cleansing of the Temple all these reveal his affinity and option for the poor. In Jesus the word of God comes out of the Temple to the streets of Galilee and to the margins of the Holy Land. There Jesus did not address the holy and the elite, but the weak, the ordinary and the marginalized of the far-off Galilee. It was a subversion of the then social values. It turned upside down the prevalent value system which the Pharisees and the Sadducees had built on purity and holiness. Jesus shifted his centre of activity from Judea to Galilee. It was not to the synagogue, but to the fishing boats and to the streets of the town. Jesus showed divine activity appearing not in the framework of sacrifices and festivals, but in the misery and hardships of the poor. By choosing the sinners, instead of the Pharisees and the righteous, Jesus broke the then order of the society, and prevalent codes. This resulted in his crucifixion. Jesus had no hesitation to go to the surrounding neighbouring regions and countries: Tyre, Sidon, Decapolis and Caesarea Philippi. His attitude toward the Holy Land was the same as toward the Temple. He was free and did not hesitate to cross the traditional boundaries. Luke gives special emphasis to the journeys of Jesus. The beginning of the spread of the gospel across the border is first to Samaria and then spreading universally. It was the Samaritans who first confessed Jesus as the savior of the world ( John 4:42). For bread, no money in their belts, to wear sandals and not to put on two tunics. But in the parallel passages in Matt. 10:10 and Luke 9:3; 10:4, the disciples are instructed not to take a staff or wear sandals. Actually Jesus sent his disciples to Galilee. But later the Greek churches sent their missionaries to various parts of the world. It is not easy to go to Antioch or Corinth or Rome without proper preparation. This Sitzim-Leben der Kirche has come into Marks Gospel as Mark was part of the universal mission along with Paul and Peter. Mark has presented
Christ sends his disciples into the world for the same mission for which God had sent him into the world (John 20:22). Jesus wanted his disciples to continue and fulfill it.
Jesus
Matthew, Galilee itself was a symbol of universalism. It is called as the Galilee of the gentiles. Jesus Christ sends his disciples into the world for the same mission for which God had sent him into the world (John 20:22). Jesus wanted his disciples to continue and fulfill it. What was the mission that Jesus Christ entrusted his disciples? In Mark 6:8-9, we find Jesus Christ sending his disciples in pairs. He ordered them to take nothing for their journey except a staff, no
Pauls way of mission to the various cities then. It includes arrangements for the journey as well as raising enough resources including money (cf. Phil 4:10-20; 2 Cor 11:8-9; Rom 15:24). Only on two occasions does Jesus speak of a universal mission that the gospel would be preached everywhere what she did unto me (anointing) would be proclaimed everywhere the gospel is preached (Mark 14:9; Matt 24:14; 26:13). One scholar has suggested that the
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A SYNOPTIC PERSPECTIVE command of universal mission was placed by the church on the lips of the Risen One, and not in the mouth of the prophet of Nazareth. At the same time we have the harsh words of Jesus upon the Pharisees who try for religious proselytism (Matt 23:15). As Jesus preaches in the light of the Old Testament, there is no doubt that mission to the gentiles is also part and parcel of his own mission. In Luke 4:25-27, Jesus remarks, Elijah was sentto Zarephath, in the land of Sidon, to a woman who was a widow. He also refers to the healing of Naaman. In Matt 12:41-42 we have a reference to the creative response of the people at Nineveh, and Queen of Sheba coming to listen to Solomons wisdom. In Matt 15:24, Jesus says that he has been sent for the lost sheep of the house of Israel (cf. Matt 10:6). How do we understand the lost sheep of the house of Israel? Does the phrase point to the Diaspora Jews? The Jewish people had hoped that when the messianic age dawned the scattered people of Israel would return to Palestine. Here Matthew is redefining the phrase the lost sheep of the house of Israel. This concept arose probably from the prophecy of Micah 4:6-7 which reads: In that day, says the Lord, I will assemble the lame and gather those who have been driven away, and those whom I have afflicted. The lame I will make the remnant and those who were cast off, a strong nation. People in exile were stateless. They were unwanted foreigners in strange lands. Lameness, the inability to go where they want to go, is an apt description of their situation. In Isaiah 42:6 and 43:6-8, two more metaphors are used to describe the state of Israel in exile. They are described as blind and deaf. However, by the time of Jesus, the diaspora Jews were better off and happily settled wherever they were. They probably had the least idea of returning to Palestine permanently. They were prosperous and had established their synagogues wherever they lived. The Hebrew Bible had already been translated to Greek and the Septuagint (LXX) was available for them. They themselves spoke Greek, and had somewhat forgotten Hebrew and Aramaic. They also had the capability, willingness and eagerness to pay an annual pilgrimage to Jerusalem during the annual festivals. Probably that was the only extent of their homesickness for Palestine. They could not any longer be described as marginalized and helpless, as blind, lame or deaf. On the other hand, there were many groups within Israel who in fact lived as exiles in their own country and community. The Galileans were despised. The tax collectors, women and the poor were looked down upon. The handicapped such as the blind, lame and the deaf were considered unworthy to enter the Temple. Their presence was feared to defile the Temple. So they were made to sit outside the Temple and beg. The people stricken with leprosy were totally ostracized from the community. They were the lost sheep as sheep without a shepherd. They were scattered and for all practical purposes outside the community. Some people
estimate that by the time of Jesus almost half the people were estranged from the community through the interpretation of the Law. People had already returned to the values of Pharaoh in Egypt which were based on triumphalism and exploitation. In Jesus we find an emphasis on the covenant
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A SYNOPTIC PERSPECTIVE community. Like the prophets of old, Jesus also highlighted the values of compassion and justice. Hence Jesus sent out his disciples first to Galilee, the Galilee of the poor. They should begin their mission first among the Jewish people the lost sheep of the house of Israel. They should create a community where provisions the dead are raised up and the poor have good news preached to them (Matt 11:5). The way in which outsiders could benefit by Jesus was only by conceding to the primacy and priority of the oppressed. The moment the Canaanite woman recognized it, she too was included among the poor. In the kingdom of the poor the rich will have to be content with the spillovers from the table of the children, i.e. the poor. Today scholars recognize a Matthean community in which the Gospel emerged. Scholars propose that at the outset this community was predominantly one with converts from Judaism. The opponents of the community claim that the Matthean Christians fail to observe the Law. Matthew responds by saying that Jesus and his opponents fulfill the Law and their righteousness go beyond that of the Scribes and the Pharisees. The stiff opposition from the Jews around made the community to turn towards other people or gentiles (21:43; 28:19). The hostility of Judaism towards Christians increased after the destruction of the Jerusalem Temple. This made the Matthean community look elsewhere for mission. Scholars identify redaction in the Gospel whereby the Jewish particularism that was predominant in the Gospel was redacted to have elements of universalism. In this connection we may look at the women included in the genealogy and the Great Commission given at the concluding verses in the Gospel. According to Matthew the final judgment would not be on the basis of religion or race, but on the basis of ones actions, whatever you have done to the least of my brethren, you have done unto me. In Matt 10:15 and 11:24, Jesus says, on the day of judgment, it will be more tolerable for the land of Sodom than for you. Matt 8:11-12 reads, Many will come from east and west and sit at table with Abraham, Isaac and Jacob in the kingdom of heaven In Matt 26:28 (Mark 14:24) we read Jesus saying: This is my blood of the covenant, which is shed for many for the forgiveness of sins. Thus elements of universalism are there in Matthew throughout the Gospel. Mission is the gospel confirmed and universalized by the power of resurrection. The resurrection gave the disciples power and authority. Mission is illuminated in all that Jesus said and did during his earthly ministry. It consists not only in proclaiming and healing, but also in liberating and in dying. Church is the sign and sacrament of the kingdom of God. She is called to be the servant and witness for the Reign of the kingdom of God. What is required is the transparency of the gospel through the Church or in other words the authenticity of witness: the light must shine.
for a community already existed. This understanding gets further confirmation in Jesus reply to the fact finding mission of John the Baptist. Jesus tells the disciples of John the Baptist to go and report what they see and hear: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and
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Col. A. Abraham & Family

Mavelikkara
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Dn Cutim.............
]ndq \osb-p-n Ihn-X-bmbv Adn-bpp \osb-m s\m-c-, _--sfm-sbpw _-\--fm-hp-Xpw Cp Rm sImXnXnXp am{Xw Pohn-Ww \n\-mbv DW-cWw \n lnX-mbv I\hpw \n\hpw \n\-mbv t]mWw \n a[p-c-im-Ty--fn-e-env \nhrXn sImp-sm-c--bm-hWw \ns-sb-p-n t]dn \S-p-tm fdn-bmsX Rms\mcp tZh-X-bm-hpp Flw kan-pp ImWn--bmbv \nnfw ]mZ- Ipn-Spp Aenp Xocs Rm \nn ASn-ap-X apSn-tbmfw ]q-ambn "\o F aI' F-Xn {]uVn th, ku`m-Ky-h-Xnbmw adnb Rm \o hln thZ-\, \n, ]cn-lmkw ITn-\-X-c-sa--Xp-a-dn-bpp Rm Acp-Xm--sXmpapcn-bm-Sm-\n-S-bm-hmsX Aa-cWw \osbs \mhn-se-tmgpw hkn-Ww \osbs aSn--n-se-tmgpw Dd-m-sX-sbs sXmp-Wm \ns ]n-d-m km-\-ambv Rm Xcpp Rms\-s-s \n\-mbv kzoI-cn-mepw aqeyw ]Imepw AK-Xn-bmw Asb tNp sImmepw!
_np tacn ^nenv
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kn C. amXyp, Iom
BapJw B\p-Im-enI atX-Xc Nn-b\p-kcnv anj (Zu-Xyw) Fm Bcm-se-nepw Hcp {]tXyI Dt-itm-Sp-IqsS Ab-bv-s-Sp-Xv FmWv \nhNn--s-n-cn-p--Xv. Dtiw Fp ]d-bp-Xn\p hnim-eamb A-Xe - sImSp-p-hm km[yX Dv. Dtiw F ]Z-ns hnim-eX {InkvXob ZuXy-sbpw Cu \nh-N\ns - ]cn-[n-bn hcp-p-p. Cwo-jn anj Fp-]-tbmKn-p hmn\p thZ-]p-kvX-I-n kam-\-amb hmn. Cwo-jn Cu hmv BZyw D]-tbm-Kn--s-Xv 1598 BsWv HmIvkvt^mUv UnvWdn ]d-bp-p. Ab-bv-s-SpI F-ap "Asm-smsem' F {Kov hmns eo ]cn- ` m- j - b mb antm- b n \nmWv anj F ]Z-ns ]cn-Wm-aw. ssZh-m \ntbm-Kn-Xamb PohnX kao-]\_n-XamWv {InkvXob -- - hnizmkw. {]mtbm-KnI Xe-n shfn-s-Sp--Xn-\-\pk-cn-mWv {InkvXob hnizm-kns B[n-Im-cn-IX hnebn-cp--s-Sp--Xv. asmcp coXn-bn ]d-m, {]tbmK-n hcp-m hnizmkw {InkvXo-b-a-. {InkvXob-X-bpsS Cu kz`mh khn-ti-j-X-bmWv {InkvXob hnizm-ks ZuXy-_--am-p--Xv. ImcWw ZuXyw {]tbm-K-am-Wv. Nnm-]-chpw Bi-bm-[n-jvTn-X-hp-am-bXns\ {]tbm-K-n hcp-p--XmWv ZuXyw. {InkvXob ZuXy-ns ASn-m\w {InkvXob ZuXyw Im-hn-\m `c-ta-ev]n-X-am-Wv. injy-Xz-n-tep B\-bn-p ip{iq-jbm-WXv. kznepw `qan-bnepw D kIe A[n-Im-c-fpw tbiphn ASn-m-\s-n-cn-pp F-Xn-emWv tbip ZuXy-
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ns \mY-\m-bn-cn-p-Xv (ambn 28:18-20). Ab-bvs-h F \ne-bn tbip-hns Iev]\-Isf temI-n\p ]p-sh-bvpIbpw A`y- k n- n- p- I bpw sNp D-c-hm-Znw \nh-lnpI F- X mWv {InkvXob ZuXyw. ChnsS Ab-bvp--hs Dtiyw shfn-s-Sp-pI FXmWv Ab- b v - s - S p- - h s [w. ""\n Fs sXc-sSpp F- , Rm \nsf sXc-s-Sp-p. \n t]mbn êw Imbv t - - X n\pw \nfpsS êw \ne-\nt--Xn\pw \nsf Bnhp-an-cn-pp'' F Im- h ns hmp- I (tbm-l. 15:18) ZuXy-ns Dc-hm-Zn-s shfn-s-Sp-p Hm-s-Sp--em-Wv.
cp ImgvNbpsS ]nmpd cl- A]-{K-Yn-p-Xv Ghpw sXfn-akyhpw thsdm- - . hnfn- - h - bmbn ZuXyw {]tbm-Kn-p-Xn-\mt\bpw hnfn- - h s Dt- i hpw Wv. Xn Cg- t N- c m ZuXyw hyXn-N-en--s-Sp ZuXy {InkvXo-b-X-bn-en F-XmWv amXrI bmYmyw. hn]-coX êw Fp ]d-bpkml-N-cyw {Kln-p ZuXyw tm, ZuXyw \n- l n- p- hnfn-tbbpw hnfn-bpsS ]nn- hp-m-Ip Xncn-Sn-If Dt- ep ssZthm-t-i-sbpw Xncn- in--s-n-cn-p--Xv. adnv ZuXy -dn-bp injy-KWw ZuXy \n- ZmXmhv Dt-in-p--Xmb Zi\w l- W - n Bm- a mbpw kmm- X v - c n- p- - X n- \ p- mA-h-mbpw Aen-n-d-- Ip Xncn--SnbmWv. C-c-nW- s a- n Ab- b v- s - S p ep hn]- c oX êw krjv S ntemI-ns Ctm-gs Ah- p ZuXy- a m- X r- I - I sf - s b- p- d npw Cu temIw {InkvXob ZuXy-ns {]ImFm- b n- otcWw Fp- a p i\w Fv hn-h-n-p-hm Ign{InkvXob Zi\w Dm-bn-cn-- bn- . Ncn{X kml- N - c y- - f n
ZuXyw: injy-Xz-ns D-c-hm-Znw

temI- n- t ev injy- k - a qls sXc-s-Sp-p ssZhn\p Ab-bv-s-Sp--h-sc-pdnpw Ab-bv-s-Sp temIs-p-dnpw hfsc hy-amb Zi-\hpw Dt-ihpw Dv. AXp Xncn- - d n- b p- I bpw B Dti \nhn-mbn kan-X-am-hpIbpw sNp CS- - f nemWv {InkvXob ZuXyw {]tbm-Kn-emIp--Xv. AXn-\m ZuXy-ns icn-bmb {]mtbm-KnI ASn-m-\]-c-ambn B[n-Im-cn-I-amb injyXz- n- e mWv \ne- s Im- p- - X v . Bm-amb ssZh-_-hpw \nc--c-amb [ym\hpw hnizm-ktm-sS-bp {]m-\bpw ZuXy\n- l W ko- I - c - W - n\p Hgn-hm-m ]m LS-I-ambn amdp-Xpw AXp-sIm-m-Wv. icnbmb coXn-bn Hcp--s-Sm ZuXy \n- l Ww {InbmIamIm- - X ns Imc- W hpw asm- - . Xncn- - d n- h n- m ZuXyw hn\m- i - I - c - a m- I p- Xpw ssZh-\m-an-sbpw k`-bp-sSbpw t]cn\p If Imc-W-am-bn-o-
\n-l-W-n Bm-ambpw A-hmbpw Aen- n- d - - W - s a- n Ab- b v - s - S p temI-ns Ctm-gs Ah--sb-p-dnpw Cu temIw Fm- b n- otcWw Fp- a p {Inkv X ob Zi\w Dm-bn-cn--Ww.
ZuXy
Ww. kml- N - c y- sf icnbmw hw A]-{K-Yn-m-sXbpw {Klnm- s Xbpw {]tbm- K - n sImp- h - c p- h KpW- ] - c - a mb êw ]pd-s-Sp-hn-p-I-bn-. AXn\m ]e-tmgpw {]tbm-K-n sImp-h-cph {]Im-in--s-SpI-bn-, {in--s-Sp-I-bn Fp Xs ]d- b mw. sNp {]h\w Bm-sa-nepw kml-Ncy-p A\p-kcn-p-X-m--Xn-\m Nne-tm-sg-nepw hn]-coX êw Dmpw FXn kwi-b-an-. kml-N-cy-sf
Ccw kao-]-\- hy-ambn ImWm- s a- nepw Ahsb {InkvXob ZuXy-ns {]Im-i\- s a- t m, {]Im- i n- X - a mb {InkvXob ZuXy-satm hne-bn-cpp-hm km[n-p-I-bn-. a[y \qm- p- I - f n Ac- t - d nb Ipcnip bp-fpw ({Iq-tk-UpI) Ah {]Xn-\n-[m\w sNbvX sIme-]m-X-I-n-sbpw ASn-a-en-sbpw ASn-t-ev]n--sS- e n- s bpw Nqj- W - nsbpw ZuXy amXrI {InkvXob ZuXy Ncn- { X- n Ifw Nmnb
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Anu Daniel, Aleena Anu Sabita Anu

Kunnathuparambil
Jase Chacko Mini Jase, Aniroop Ashwin

Thaikootathil
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Htc- S mbn Ah- t i- j n- p- p. ]mmXy \ho-IcWs XpSv - bqtdm-]y A[n-\n-thi tatmbva-bp-ambn (sIm-tfm-Wn-b-en-k-hpam-bn) _-sp cq]-s ZuXyam-Xr-Ibpw ]np-SXp Ipcn-ipbp at\m-`mhw Xs-bm-bn-cp-p.
{InkvXp-hn
DZvLm-S\w sN-s ssZhcmPyw bmYmy-am-sW ZrV-hn-izm-k-hpw, AXnt\mSp {Inbm--I-ambn {]Xn-I-cn-msX {InkvXob ZuXyw bmYmy-am-phm Ign-bp-I-bn F Dm-gvNbpw Ahn-sS-bpv. ssZh-tI-{o-Ir-Xhpw a\p-tjym-p-Jhpw krjvSntbmSv D-c-hm-Zn--hpap PohnXssien Bh-iys-Sp Zi-\-am-Wn-Xv.
ZuXy-nse {]Xn-kw-kvImc {]Im-i\w

ssZh--cmPyw bYm A\p-`h- a m- n- op- I - s b- - X mWv {InkvXob ZuXy-ns Xmev]cyw. Xncp-h-N-\m-[n-jvTnX [ym\hpw, k`m ]nXm--m-cpsS NnIfpw \s Hmn-n-p-Xv Cu kXy-am-Wv. Cs temI-cmPy hyh- n- X n- I - f n \mw ImWpIbpw Adn- b p- I bpw sNp cmjv{Sob kmaq-lnI {Ia-\p-k-cn-p--X ssZh-cmPy aqey. \ne-hn-ep A[o-i-Xz-]chpw taem-f--Io-gmf t{iWo-_-am-bXpw ]oU-I -Nq-j-W-]-c-fmb \ne-]m-Sp-Ifpw ssZh-cm-Py-aqey--fn C. adn-v, B hI hyh- n- X n- I v A`n- a pJw \np aqey-t_m-[am-Wv. A\oXn-sbbpw Nqj-W-sbpw ]oV\-sbpw FXnp \np {]Xn-kw-kvIm-c-ns {]Im-i-\amWv {InkvXob ZuXyw. AXpsImv {InkvXob ZuXyw hyamb \ne-]m-Sp-I kzoI-cn-p-Xn- e q- s S- b mWv {]Im- i n- X - a m- I pXpw \S- nem- s - S p- - X pw. \memw \qmnse tImss N{I- h n- b psS aXw ams XpSv {InkvXob k` HutZym-KnI aX-ambn amdn-b-Xn-s\p-Sp-mb {InkvXob PohnX-ns KpW-]-c-amb \ne-hm-c-IbpsS ]m--e-n k\ymk-{]-m-\-n-eqsS Hcp {]Xn-kw-kvImc cq]o-I-c-W-n\p io-I-cWw Dm-bn. AXn-eqsS {InkvXob kmy Pohn-Xs _e-s-Sp-p-Ibpw \ne-hn-ep A]-Izhpw A_--P-Un-e-hp-amb {InkvXob Pohn-X-{I-a-sf Xncp-
(atmkv 1:1415). {InkvXp-hn DZvLm-S\w sN-s ssZh-cmPyw bmYmy-am-sW ZrV-hn-izm-khpw, AXn-t\mSp {Inbm--I-ambn {]Xn-Icn-msX {InkvXob ZuXyw bmYmy-am-p-hm Ign-bp-Ibn F Dm-gvNbpw Ahn-sSbp-v. ssZh-tI-{o-Ir-Xhpw a\ptjym-p-Jhpw krjvSn-tbmSv Dc-hm-Zn--hp-ap PohnXssien Bh-iy-s-Sp Zi-\-am-Wn-Xv. C{]-Im-c-ap ssZh-cm-Py-ns A\p- ` - h ns apcpNn ZuXn {]mtbm-Kn-Ihpw {]Im-in-Xhp- a m- I - W w. Atm- g mWv {Inkv X ob ZuXyw bmYmyt_m-[-tmSp IqSn-bm-bn-o-cp-Xv . B coXn- b n ZuXy- \ nlWw Dm-Ip-tm AXp ssZhcmPy kmyhpw ssZh- a - l nabvp Imc-W-hp-am-bn-o-cpw.
kam-]\w
{InkvXob ZuXy- n Aeo-\-am-bn-cn-p tahn-hcn {]Im-i\]chpw {]tbmK\n`- - c-hp-amb am\-sf Xncn--dn-ncpp F-Xn-\m-emWv BZna k` ZuXy- \ n- l - W s kmyw Fp hnfn--Xv. Zi-\-]-c-ambn kmy-n\p ZuXy-sa--Xn-t\m inbpw hym]vXn-bp-ap-v. AXp-sIm-mWv {InkvXob hnizmk- ns kmm- X v I m- c - n\p thn \ne-sIm--Xn-\m sImesN--s hnizm-kn-Isf c-kmn-I Fp hnfn--Xv. ac-W-]cyw hniz- k v X - c m- b n- c n- p {InkvXob ZuXy-ns DZm {]Im-i-\-amWv c-km-n-Xzw. Xqew {InkvXob ZuXy-ns AXn-iamb kmy-s-Sp-ep- am-Wv. Npcpw ]d-m Da kmy-ambn {]Im-in-Xam-Ip-Xpw {]tbm-Kn--s-Sp--Xp-amWv {InkvXob ZuXyw. AXp Xncn-dn- b p- t m- g mWv k` ssNX- \ yhpw Ne-\m--Ihpw B\p-ImenI {]k--hp-am-Ip--Xv.
n- p- d n- p- I - b p- a m- b n- c p- p. {InkvXob ZuXyw Pohn-X-_-amb kmy-am-bn-cn-Ww F ho-W-ns {]Im-i-\-amWv AhnsS ImWp- - X v . A\p- I qe kml- N - c y- - f psS a[y- n ZuXy-s-p-dn-p [mc-W-I amdp-Ibpw {]mtbm-KnI Xe-fn {InkvXob ZuXyw hyXn-Nen-sSp-Ibpw sNbvX-tm ]oV-\-Imep {]Im-in-X-am-bn-cp ac-W]-cy-ap kq kmy-kwkvIm-cs k\ymk{]m\w kzoI-cn PohnXkmy-n-eqsS ]p\o-hn-n-p-I-bm-bn-cp-p.
ssZh-cm-Py-tm-Sp {]Xn-_X {]Im-in-n-p ZuXyw

Cu kao- ] - \ - - f p- s S- s bmw ASn-m\w {InkvXp-hn ssZhcmPyw kao-]n-n-cn-pp F hnizm- k - ns Dd- n- t - e mWv
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Jancy Mary Thomas

Erattuvelil
Mr. & Mrs. Thomaskutty & their daughter Jancy Mary Thomas, Erattuvelil 58
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CHAOTIC OR CARING
Introduction Marriage is directed to family as its goal. It is an institution composed of a culturally accepted union of man and woman in husbandwife relationship as well as roles that recognize an order of sexual intercourse and legalize the function of parenthood. Therefore, marriage is not instituted solely for procreation but rather unbreakable compact between persons for the welfare of children. The family has been the foundation of society. The family pattern has changed from traditional joint and an extended family to a nuclear one in the modern times with the onset of industrialization, migration, intercontinental communication, etc. Nuclear family is a family consisting of one or more children living with parents. Along with this change in the family pattern, values, trends and styles that fasten the family has changed. Many
FAMILY:
Rev. P. John Philip
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AMILY FAMILY: CHAOTIC OR CARING

people are unaware or have neglected these changes. These changes increase conflict between generations as well as within oneself. Learning to adjust with the changes is essential for healthy family relationships. This paper traces the importance of family and the consequences of changes in the family pattern. The Importance of Family Family is a social institution and a special relationship. It is an institution because it locates individuals in a network of responsibility and regulates sexual intercourse, offspring, and lines of descent, property and inheritance. It is a special relationship because it is part of an individuals identity. This relationship includes (a) Sex and Blood relationship: the intimate relationship between husband and wife affect both physiologically and psychologically, through exchange of semen and hormones and the life of the senses. The parents pass on life to the children and observe both the fruit and continuation of their own life. (b) Primary economic community: intensive exchange of goods and services occurs in family which are not commercial but based on love and care. (c) Community of mind and spirit: in daily living, based on love, trust, esteem and respect, there is an exchange of ideas, convictions, values and of experiences of joys and sorrows, successes and trials. (d) Educational Unit: modern psychology and pedagogy confirm the traditional judgement that humans decisive formation takes place in the earliest years of life, long before his intellect is capable of critical discernment. (e) Meeting of Generations: most fundamental and intensive meeting of the generations comes through birth and shared living. Today primary family care is undergoing transition. Changing Patterns The economic development through industrialization and urbanization provides increasing educational and employment opportunities. It paved the way for greater interactions between cultures and opened avenues for exploited and depressed groups to move up in the educational and vocational domains. This created drastic changes in the nature and function of social, political and economic institutions, including family. These changes affected the personality development, attitudes, behaviour patterns, belief systems, values, roles, relationships, functions and expectations. Major changes in family life are: (1) Disappearance of economic independence of the family. Formerly each familys farm produced almost everything that was needed. This made simplicity and restricted circle of acquaintance among family members. Life and work on a farm implied a common work and destiny. (2) Self-sufficiency in spiritual matters. There was a time when there were no schools, press and exploration of information technologies. The children learned everything from parents. Today a multitude of outside influences affect family. The force and significance of tradition is diminished. (3) Rural Family was bigger in two respects, the number of children and number of relatives who lived under one roof or at close proximity. The strong relationship among generations was a matter, of course, and strengthened the force of
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traditions. Today, the nature of relationships has dwindled; freedom and independence of the individual has grown greater and more demanding. (d) The high degree of socio-economic and cultural self-sufficiency made the very influential position of father in the family diminish. The father was at once a manager of family business, director of his people, master of apprentice, administrator of family possession etc. (e) The social and mental immobility of the traditional family could be seen in contrast to the mobility of industrial society. In the city, the same life cannot be lived. (f) The consciousness of individuality and the desire for freedom have a much greater influence nowadays. It brings new forms of pressure to the family. Increased pressures of modernization have affected the attitude of people. Western ideas and new insights seem to have direct and indirect influence. The globalised socio-political and economic process, the formation of new communities, new context of employment, emerging communication patterns and the means of mass media create instant impact on personal and social behaviour. This provides direct and indirect messages that continue to impact personal and social attitudes, values, beliefs and actions. New generation families resemble a happy life but only externally. They are confronting varied inner conflicts in dominant ways. Socio-economic or psychological insecurity: Indian social structure radically changed. The traditional family perpetuated feeling of bonding, security and psychological and emotional nurturing. With the changing pattern traditional functional value of the family was weakened. In the contemporary experience, relationships are purely utilitarian. Rejection and abandonment are easy options when compared to repairing relationships and renewing the pattern of emotional nurturing. woman cause difficulties in fulfilling their tasks.
New avenues for occupation: Industrialization and urbanization have made radical changes in occupational pattern. Caste linked traditional occupations have mostly disappeared. The new generation employment sectors provide financial rewards that the elders could not even dream of. Increase in the role and But they are deprived of normal importance of women: social interactions, so they look Extension of education and
training to girls, employment and wider cultural exchange are responsible for this. The compulsory elementary education and the opportunities for higher education have increased. This made a drastic change in values, attitudes, relational patterns and belief systems. Historically women stayed home to be wives, mothers and homemakers. Today, women are responsible for motherly duties, and they also work outside the home. Increased roles and expectation from a
for new avenues of social interactions that are personally appealing and emotionally enriching. They do not spend much time to discern the avenue whether it is negatively oriented or not. Shift in the meaning of sex and sexuality: Changes affected the sexual expression between the marital partners. In joint family procreation of children was a sacred duty and that of sexual activity apart from this aim was a
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lustful waste of precious energies. The changes in the structure of the family encouraged individual freedom, romantic expressions, freedom to choose a mate and nature of sexual relating. The visuals coming out of the media are much more provocative and influential. Along with western society, the majority consider that sex is no more within the committed marital relationship. Promotion of selfishness instead of interdependence: Traditional family system was a collective family process. Now it has shifted to a celebration of personal achievement and freedom. Earlier days the entire life of the individual was centred on the family, which provides a sense of security, loyalty, achievement and belongingness. So far, the family served as a social institution, nurtured the individuals and their relational context emotionally and psychologically. With the changing trends, the role of the family is almost disappearing. Drastic changes in traditional family across the regional, linguistic and religious communities lead to the emergence of superficial communities. A few concerns arise in these contexts which are listed below. 1. Space to open the mind confidentially is disappearing: It is an essential aspect for personality development and behaviour. The traditional family nurtured persons and relationships. The intimacy between the family members and close proximity of relatives uplift the troubled one in their pains and sorrows.
Young wives find confidantes who listen, advise and direct them in her personal and emotional development. With the emergence of nuclear families, such structures are fast disappearing. It leads to directionless life in a nuclear age. 2. New realm of Families is Rising: The traditional family system is declining whereas single parent families, surrogate mothers, gay and lesbian families and other variants of family systems are on the rise. 3. Consumerist values distracted the values upheld in the Family: The primary focus of the market economy is economic advancement, improvement in purchasing ability and profit making. These values distracted the healthy personal and family development. The physical,
emotional and psychological needs of the spouses and children are not adequately met whereas each member is looking for his/her own personal interests. The material objects are placed in the place of direct human interaction, quality time and mutually supportive living situation. Here market decides what kind of baby foods, dress, food items, transportation, education, career, employment, network systems, friendship, spouse and number of children. Therefore persons are under tremendous pressure to keep up with the socio economic circumstances. 4. Unhealthy Competitive Spirit among the Spouses: From childhood itself, parents promote the values of be in the front by defeating the rest. It raises the consciousness that
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each person is in the battle field. This value continues in the husband and wife relation too. The spouses are placed for mutual nourishment and growth. But both turn to compete with each other to attain first place in family life. This paves the way for maladjustment and domestic violence. There are various reasons cited for such violence against women, beginning with simple reasons. 5. Perverted view of sex and sexuality: Families in India accepted sexual loving as one important dimension of loving and caring experience in the context of family. Contemporary society permits a liberal view and random practice of sex outside a marital relationship such as pre-marital sex, extra-marital sex, multiple partners, couple swapping and similar practices. This breaks the backbone of family and drastically challenges our understanding of sexuality. 6. The responsibility of childrearing is transferred to certain centres: The childrearing in traditional family was undertaken by the parents and grandparents. This scenario has almost disappeared. This responsibility is transferred to the day care providers. These children seldom have quality time with their parents, seldom get opportunity to visit and interact with their extended family members, who find comfort only with plastic toys, dolls etc. This results in d e p r i v e d emotional and s o o t h i n g experience. 7. Ageing parents are neglected: The place of aged parents is diminishing within the families. They do not have value in most families. Hence, the aged are living in sorrows and even unable to reveal their agonies due to fear. 8. New Pattern in the Employment sector: With the development of employment in the IT sector, working pattern is drastically changed. Many have their lunch at midnight and return home early in the morning. They miss the usual family and social interactions. 9. Pains of the downtrodden are increasing: Even in the midst of affluence, the economically poor are struggling to make ends meet. They struggle to meet the basic needs, and thus the joy of living as a family diminishes. 10. Inter-caste, Inter faith, inter-ethnic marriages: There is a growing trend, particularly among the younger generation, to marry someone outside ones own religious, ethnic or caste backgrounds. This growing trend calls for serious examination regarding their marital and family satisfaction and the personality formation and interpersonal experiences of their children. Conclusion The traditional system in family is replaced with new patterns of life. This pattern curtail the smooth functioning of the family, hence it leads to disintegration of families. This affects the community life and total development of personality. The emerging generation lacks an intimate family atmosphere. Thereby this results in a chaotic situation. As caregivers we need to move on making family life enriching and encouraging, thus we can retain the values of family entrusted by God at its establishment.
Anu Textiles
Kunnathuparambil Edayaranmula
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IY
IY tIm CjvS-s-Sp--h-cmWv \mw Fmw.

]s IY sNdp-Xm-hWw Fp am{Xw. Xncp ]nSnp Hm-a-t, AXn-\n-S-bn kabw FhnsS? Cu Xncv \nfpsS apJ-p-\npw hmbn-s-Spmw. AXpsImv Rm thKw IY ]d-n Ah-km-\n-n-mw. Rm ]d-bp-Xv Fs IY-bm-Wv.... Fs kzw IY. kzw IY-bmsX at-sX-nepw IY ]d-mtem Fv Btem-Nn-p. ]s th..... CXn Aev]w s\m-c-ap-v..... ktm-j-ap-v..... Cu IY \-S-p-Xv Dd--n-em-Wv..... ""Fv? Dd--nepw Hcp I-Ytbm?'' AsX, D-d-n-n-S--tm \S IY. AXmWv Fs IY-bpsS {]tXy-I-X. Dd--n Hcp s]Ipnsb Rm kz]v\w Ip. Hcp Ccp-]-n-bv hbkp {]mbapv. F\np ktm-j-am-bn. ImWm kp-cnbm-Wv. Aev]w h-ap-v. Ah-fpsS apJv Ftm Adn- b p- h m- \ p BImw Dm- b n- c p- p. Ah FtmSp ]d-p: ktlm-Z-cm, Pohn-Xspdnv FtmSp ]d-bq... B, "ktlm- Z cm' hnfn A{X ]nSn- n tItm. \nmsW-n CjvSs-Sptam? GXm-bmepw t]ms At... Pohn-Xs Ipdnv Ah-tfmSv ]d-bm-t\m... sImmw.... Rm Dm-l-hm-\m-bn. ImcWw F\n-tm-sh
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\m apX Bcpw FtmSv tNmZnm tNmZy-amWv Ah tNmZn-Xv. FmWv PohnXw? Fn\v Rm t]mepw CXv FtmSp tNmZn-n-n-. GXm-bmepw Rm Ah-tfmSv kwkm-cn-p-hm Xmsd-Sp-p. F\np [mcmfw Imcy ]d-bm-\p-v. Ipo, Atm, \ns t]cp Rm tNmZn-n-.... tkmdn tItm..... As-n t]cp ]d-b-m. Hcp t]cn-se-n-cn-pp. \ns Rm amemJ Fp hnfn-p-sIm-mw. Ah adp-]Sn Hpw ]d-n. Hcp ]pcp-j- \evIp t]cn HXp- n- - g n- b - W - s a kaq- l ns ]mTw Ahfpw ]Tn-n-cn-pp. Rm Pohn- X spdnv ]dp XpS-n.... ""PohnXw ssZhnI Zm\-am-Wv. AXv Hcn-epw \jvSs-Sp-cp-Xv. P\-\-n-\pw ac-W-n\pw CS-
Best Compliments
Mr. Tejus Varghese S/o Rev. L. Varghese Mar Thoma Church Nagpur
bv p Cu Hcp kabw \mw Ghpw A[nIw ktm- j n- Ww......'' Cs\ \op-t]mbn Fs kwkm-cw. CS-bvn-Sbvv {]K- - c mb Bfp- I - f psS t]cpIfpw Ah-cpsS cN-\-Ifpw Fmw ]cm-ain-mWv kwkm-cw. hmpI sImv Xo s]cp- a g s]bvX-S-n. A{Xbpw t\chpw Ah \ni_v Z - b mbn Ah Fmw tIp sImn-cp-p. F\nv Fs-nm Hcm-\-w. ]Xn-\mw hbp-ap-X BcwFrom `n ]pkvXI ]mcm-b-Ww, AXn\npw t\Snb Adn-hpI, ]T-\--fneqsS Bn hnm-\w, Ignv aqv hjambn mkv apdnI- f n \S kwhm-Z-, {]K--cmb Bfp-I-fpsS hmp-I Chbnsemw Rm A`n-am\w sImp. Rm GtXm Hcp DX \ne-bn-emsW tXm Adn-bmsX Fs a\-n s]mnhp.
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is an activity of God. The Bible demonstrates the picture of God as a sending God.
Mission
Mission of the Seventy: A Paradigm for Mission

Luke 10:1-12
hat is mission? Mission is to bring all people into unity and reconciliation. Mission is the communication of divine love. The goal of mission is the recreation of society. Mission is an activity of God. The Bible demonstrates the picture of God as a sending God. For example, God sent Jesus Christ into this world with a clear mission that is to bring His whole creation back to Him. Then God sent the third person in the Holy Trinity, the Holy Spirit, to this world with another mission, that is, to sustain the creation of God. In short, God is the source of mission, and God takes the initiative for mission. Luke presents his material in arranged and chronological order and picks up this testimony Rev. Shibu O. Plavila, from within the life of the church. Luke, a Gentile MTh-2, N.T. Christian, was a companion of Paul. The only Luke
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Sending of the mentioned in the New Testament verses are, seventy disciples is Philm. 24 as Pauls fellow worker, and 2 Tim. 4:11, as Pauls sole companion, and in Col. 4:14 understood as a Paul calls him Luke the beloved physician. prefiguring of the universal mission. It is an This title has led scholars to look for medical example of the extension of Jesus mission. vocabulary in the Gospel and Acts like ill Diversified and distributed mission is the fruitful with high fever (4:38), a man of full leprosy one today. Jesus elected the twelve to be with him and to do his work of preaching and healing. (5:12), etc. This passage, 10:1-12, comes under the Here Jesus divides the mission among the beginning of the travel narrative. For Luke, seventy. Sharing the work with others helps the Jesus turning towards Jerusalem, the growth of the activities. Sharing attitude in the Trinity is the greatest moment when he set his face to go to Jerusalem, was a critical turning point. Jesus model before us. Father-Son-Holy Spirit share sends out his disciples just before his journey their work in the world. Moses chose seventy to Jerusalem where his passion, crucifixion, elders to share his responsibility. That was the death and resurrection are going to take place. secret of the success of his mission assigned by The Mission of the Seventy is a second mission God. In the early church, the apostles appointed narrative in Luke. In the first narrative, Jesus seven deacons to do the serving work. Stephen sends out the twelve with a mission (Luke 9:1-6). The second story is a peace mission among the Samaritans who were often hostile to Jews in Galilee and Judea, and it attitude in the Trinity is the greatest follows a series of instructions model before us. Father-Son-Holy Spirit share by Jesus. This is about the their work in the world. broadening and extension of Jesus mission and the mission of the Kingdom of God. It points to the future universal mission of the Church, expanding beyond the land of the Jews. The was one among them. In Christ, we see a unique model of sharing. He shares not only the gifts of seventy are the vicars of Christ. God with others, but the very life of God. Christ 1. A Successful Mission must be a thus demonstrated and taught all of humanity Shared Mission to share their time, talents, resources and their Jesus appointed the seventy for mission. very life for the salvation of all who need them. Seventy was a significant number in biblical Sharing the responsibilities both in the family times. Firstly, we see the seventy nations in life and in the community life is very essential the world descended from Noah after the for a smooth functioning. flood (Gen. 10). Secondly, Moses chose seventy elders to help him in the task of 2. An Urgency of the Mission Leads to Success The harvest is plentiful, but the laborers are leading the Israelites through the wilderness few. Jesus uses an agricultural metaphor and it (Ex. 24:1-9; Num. 11:16, 24) Thirdly, the Jewish Sanhedrin was composed of seventy conveys a lot of importance. Firstly, this harvest members. Fourthly, in Jesus time, seventy was imagery carries a sense of urgency. Here timing held to be the number of nations throughout is important. Reaping the harvest on time is very the world. Fifthly, Jesus said to his disciples necessary. We need to do tomorrows work today to forgive seventy times. In short, seventy is and todays work now itself. Alertness and readiness leads to fruitfulness. considered as a perfect number.
Sharing
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Secondly, the It has become an increasingly stagnant harvest imagery institution. The Gospel says, seek the lost. includes all people But institutionalization says, let the lost seek without any distinctions. Jesus mission is not just the church. The Gospel says, Go! But for the people of Israel. Harvest is the culmination institutionalization says, Stay! The Gospel of the whole history of Gods dealings with his says (in Luke 14:23), Go into the highways people. With the coming of Jesus, this harvest is and hedges and compel them to come in, that near. Thirdly, when Jesus says, Ask the Lord of my house may be full. But the harvest to send out laborers into his harvest, institutionalization says, Lets launch a new it demonstrates that both proclamation and public relations and advertising campaign to prayer are instrumental to Gods mission. The attract the right profile or demographic of mission growth will be determined not only by the prospective church attendee we are efforts in the field but also by prayer and Gods currently targeting. Institutionalization is sovereign direction. Harvest belongs to God, not marked by inflexibility, immobility, to the church. Church has no mission of its own, insensitivity, and inconsequentiality. We mission remains the mission of God in which the need to reread what kind of mission is church is involved. performed today. Today, we are building the Fourthly, the harvest is the fruition of labor buildings and call them churches, but what and growth, beginning with the sowing of seeds, then growth, and finally fruit for the harvest. So, mission is the participation in Gods work belongs to God, not to the church. from the beginning. Jesus frequently used the image of a Church has no mission of its own, mission remains harvest to convey the coming the mission of God in which the church is involved. of Gods reign on earth. When Jesus commissioned seventy, he gave them a vision of a great harvest for the kingdom of God. We miss the nature of discipleship if the we need to build the people and call them urgency dimension is missing. We arise each day churches. and think that we are owed one more day of life, 3. The Vulnerability of the Disciples that our plans will materialize, that our Go on your way. See, I am sending you expectations will be fulfilled. But, Jesus puts the out like lambs into the midst of wolves. It Gospel and its proclamation on an entirely describes the nature of the disciples different footing here; he would agree with the vulnerability in this missionary activity. He words of Paul, necessity is laid upon me (I sends them like lambs in the midst of wolves. Cor.9:16). As Rick Meigs also observes, Jesus told Evangelist Luke uses the term amnos (lamb). us to go into all the world but many churches The New Testament describes Jesus as a lamb today have changed the go and be command to at various places and that expresses three a come and see appeal. The institutionalized things: church have fallen in love with buildings, 1. The patience of his suffering (Acts 8:32). programs, icy professionalism, multiple staff and 2. His sinlessness (1Pet. 1:19). a varied menu of goods and services designed to 3. The efficacy of his sacrificial death (Jn. attract and entertain people but with very little 1:29). redemptive value.
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The vulnerability of those sent is a mirror of Jesus own vulnerability. Jesus came as our sacrificial lamb to atone for the sin of the world. Mission is not to proclaim the cross but to bear the cross, it is a living, the sharing life of God. The disciples go to the towns with nothing. The theme emphasizes the perils of discipleship, they will be vulnerable to rejection and persecution. They will ignore you, attack you, ridicule you and dismiss you. Be aware of your vulnerabilities as you serve Christ. No bag and no purse indicates that there should not be any intention of any personal gain. A missionary needs complete dependence on God. The favorable attitude to the purse and bag sometimes check us from the urgency of the mission and will be led us to a diverted mission. No sandal presents the idea of identification with the poor and the marginalized ones in the society. Do not salute anyone on the road. For example, Prophet Elisha commands this rule to Gehasi in 2 Kings 4:29. But, Gehasi disobeyed the words of the prophet and goes after the wealth. We know what happened to him. When we salute the evil factors that prevail in the society, we lose the real aim of the mission that is assigned on us. Today many efficient missionaries lose their ultimate aim by saluting the evils like money, sex, power on the road. We need a clear mark and awareness of separation from the hostile
environment. Dont salute all which we meet in our life journey. Shortcut leads to short circuits.
4. House is the Sphere of Missionary Activity

Verses 5-7 describe the particular locations of the mission. Missionary activities are located on two places: Houses and Towns. In these locations, Jesus exhorts them that the gospel is to be preached and conversions are to occur. The house is both the starting point and the ultimate destination of the messengers special mission. It provides the fullest expression of the household missionary pattern and this pattern is unique to the third gospel. Firstly, the house is the location of the gospels proclamation and acceptance. Jesus directs the messengers to enter into houses with the message of peace (10:5). Luke uses two terms here like oikos (house) and oikia (household or family). The Lucan pattern shifts from house to household or family. It emphasizes the conversion of a man leads his whole family to the faith, and the change of a house leads to the change of a town. We have here a natural growth of congregations that runs counter to the individualistic process of disintegration. This emphasis on the household is striking in light of the role of domestic plays in the mission in the Luke-Acts. The house, not the temple or synagogue, became the typical location of the gospels reception and the churchs growth. All
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congregations of the early church were centered around different houses. The formation of the house churches was of the greatest significance for the spreading of the gospel. The early church took over the natural order of life from there, without falling into idealization of the house churches. Secondly, its total disregard of social and ethnic distinctions. The demand to enter the house is indiscriminate, blurring the demarcation between clean and unclean. Eat what is served for you (v.7), without ritual dietry laws. Eating and drinking whatever is set before the missionaries is also reminding us to go beyond the purity and pollution attitudes and social and ethnic distinctions. Mission is to bring
leads to mission. Wherever there is sharing there is abundant life. Priorities are crucial in the mission. We need an urgency and alertness in our works.
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all people into unity with God and with one another. The church is called both to do battle with the causes of social sin and to be indentified individually with the poor. Solidarity with the poor means ministry on the margins of society. We see it in the historical life of Jesus. William Temple called it as the perfect blend of the devotional life and the practical life. Ministry with the poor is grounded in the theology of the cross in which God manifests power in weakness. Thirdly, household as the personified object of the messengers salvific appeal. Whenever you entersay first peace to this house. Why is that an issue? It is because Samaritans had an expectation that if Jews came into their village in twos or fours they might want to steal or commit violence in some way. The disciples mission is in contrast to war or pillage. They are
to bring peace. The peace to this house is also a greeting of the presence of the kingdom of God. It is the first gift of the government that Jesus will establish, the gift of peace. This greeting is not a wish but a gift. The peace that the messenger offers is more than a simple greeting. It confronts the household with Gods salvation and authority. In Lucan terms, peace is a metaphor for salvation (1:79, 2:14,29, 7:50, 8:48, 19:38,42, 24:36). Fourthly, household as the unique sphere of the inclusive table-fellowship, provides space for the new inclusive community. This inclusive table-fellowship is a pre-figure of the Eucharist. Asian Theologian Tissa Balasurya writes: "Eucharist is the sacrament of loving sharing, but the world system is greedily exploitative; the Eucharist builds the community but the world relations are destroying persons and peoples; the Eucharist is universalist but the world is racist; the power of the Eucharist tends toward an egalitarian society but the world powers are hegemonistic; the Eucharist gives priority to persons but in the world power and profit prevail". The Eucharist is the centre of our church life. So, our sacramental orientation should help us to transcend limitations of language, culture, ethnicity and socio-economic barriers. The outreach to the hungry, the homeless, the unemployed, those with HIV/AIDS, the addicted are not optional or additional but essential ministries, for they point to the very meaning of the church as a sacramental community. Vision leads to mission. Wherever there is sharing there is abundant life. Priorities are crucial in the mission. We need an urgency and alertness in our works. Taking the risks is very important behind the success of the mission. Concentration on the ground realities, instead of publicity programs, enriches the people especially the needy and marginalized.
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daminte Makan Abu (Abu, Son of Adam), a Malayalam motion picture and winner of the National and Kerala State Award for Best Picture of 2011, portrays the sorrow and suffering of an elderly Muslim couple living in Keralas Malabar, forsaken and forgotten by their son in the Gulf and struggling hard to find money to fulfil their dream of going on Hajj1. This film also shares a symbolic world which invites us to re-visit our theological understanding of mission in an inter-religious society. Since film theology is in a very infant stage in India, there needs to be attempts to interpret biblical texts and levels of human existence by locating film as a text to be explored and constructed. As Sam Koshy observes, films can be text for theological imagination and theology can be a critical partner to the film making.2 This study is an attempt to decode some aspects of mission such as mountain valley experience of mission, sacramental mission, dialogue and mission, eco mission through the movie Adaminte Makan Abu as Chalanam focuses this year on the theme Mission: Illumination and
film also shares a symbolic world which invites us to re-visit our theological understanding of mission in an interreligious society.
This
Sajeev V. Koshy B.D. II
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Adaminte Makan Abu

Implementation. I should also note that this is not an attempt to review the film on strict rules as it requires another methodology. Abu (Salim Kumar) is a man in his seventies, who has spent an entire life selling Athar (perfume) and books on the streets. Over the years, Abu along with his wife Ayeshumma (Zarina Wahab) has learned to get over memories of Sathar (he never appears on scene), their only son who had deserted them when lifes fortunes beckoned. Old and poor, the couple lives on with hopes of realizing a single dream that is left; that of going on a Hajj pilgrimage to Mecca. This movie leads us to ponder on human aspirations and the strenuous journey of a Muslim couples life fulfilment. Mission: A mountainvalley experience: We are introduced into the movie with some curious (could be mythological) characters like Ustad (Thampi Antony), who prophesies the future and sees the unseen. The saintly man does not claim to be a God, but maintains that those ridden with grief could leave their sorrows and tears safe with him. When all this anguish becomes unbearable, he walks up a hill and stays there until the wind blows it all away. The hill top where he rests is a spectacle where the sky seems to stoop down to kiss the earth, where a golden grandeur seems to have thrown open the doors to paradise. He carries the burden of the community and gives solace to those who seek his help. He comes to mountain to relax and meditate. Once he is relaxed and when people seek his help, he goes down the valley. Mission is an experience from mountain top to mountain bottom. The transfiguration passage well explains this (Matt 17:1-13). Jesus took Peter, James and John to the mountain; he was transfigured before them and did not stay there forever. He came down to engage with the struggling. Both experiences should go parallel in mission. Mountain top is required for illumination and mountain bottom is essential for implementation. Ustad here is a paradigm for mission who challenges us to be illumined and implementers. Sacramental Mission: It is customary, in Muslim tradition, to seek pardon and reconcile with people before going on hajj. In a notable scene, Abu and Ayeshumma pay a visit to the village
people. The vision they received at the mountain top enabled them to come down and go for mission beyond the margins. Mountain top experience is essential for Christian mission to have self reflection, devotion and prayer life. At the same time, we have to come down the mountain to face the realities of the world and to be with people who are
teachers (Nedumudi Venu) house to seek forgiveness for any wrongs that they might have caused him and his family in the past. They hug before Abu leaves and the teacher requests him to remember them when he sets foot on the Holy City. Abu had nurtured feelings of guilt over a squabble that he had with his neighbour Sulaiman
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(Gopakumar) several years back. Many years have gone by and Sulaiman had moved away to a distant place. Abu and Ayeshumma, in a bid to seek absolution, call on him with a pack of biscuits. And they find a frail, bedridden man who is overwhelmed with joy at seeing them. Sacramental mission necessitates the importance of maintaining peace and reconciliation in mission. In Matthew 5:23, so when you are offering your gift at the the worshipping community to go out in peace and make the whole humanity blessed and reconciled. We should be illumined through our liturgy for this mission and be implementing peace and reconciliation in our community. Dialogue and Mission: It would seem more than a coincidence that of the two men who come to Abus aid when he is in dire straits, one is a Hindu teacher and the other one a Christian business man. They offered money to the poor man. Abu gratefully declines the money which the village teacher offered to him when heard of Abus plight. His religious laws prevented him from accepted the money (Zakat 3), saying that alms for the holy journey could be accepted only from those with close blood relations or within Islam. As for Johnson (Kalabhavan Mani), the wood dealer, Abu hands him back the money that he had accepted, when he learns that the tree that he had sold him was hollow. With the intense intent of portraying the innate benevolence in these men, we can find an interreligious dialogue taking place through these scenes.
altar, if you remember that your brother or sister has something against you... first be reconciled and then come and offer your gift. In the liturgy also, the kiss of peace is made before we partake in Holy Communion as we declare that we stand united and reconciled in the body and blood of Christ. This sacramentality should enable
According to Felix Wilfred, dialogue and mission are not conflictual, rather convergent realities4. We see in Jesus who participated and immersed himself in the life, culture and history of the people. While Jesus engaged in dialogue, he was pursuing mission. He did both by discovering the will of God, by responding constantly to his call in the context. Abu is a very pious man who is very much conscious of his religious laws and observances. But that does not limit him in engaging with the Hindu teacher and Christian businessman. His interactions in the community made a teacher to come to his help in need and also enabled Johnson to take the deal not in business terms, but out of love and concern. It is also noteworthy that though Abu returned the money back to Hindu teacher and Christian businessman out of his religiosity, they were not hurt; rather their respect towards Abu would have got stronger as their interactions are portrayed through
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tree holds immense possibilities in it. We have a mission towards nature. We are to keep it safe and secure since it is also part of Gods creation. As participants in Gods mission, this exhorts us to exercise a creative responsibility with the creator (Is 11: 6-9). To implement this eco-mission, we should be illumined with what M.J.Joseph calls as the eco-vision of the earth community 5 . Eco-vision illumines our minds to guard flora and fauna of this creation and implement necessary actions in our church and locality. The scene in which Ayeshumma bids adieu to her cattle is also poignant. I have never treated them as mere beasts she tells her husband with tears welling up in her tears while they were sold. In the end, Abu decides to buy his cattle back which show that life becomes meaningful and colourful when human stays in tune with nature and created beings. The movie engages with the quest of following ones passion where humans meaningfully engage with each other, plants have life, people converse with animals, grass rustles and listens to human feelings and so on. The couple were not able to make it on hajj as they could not arrange the finances needed. But the movie does not end on a sad note. The planting of jackfruit tree sprouted new hope in the minds of viewers that Abu would make it for hajj in the near future. But director Salim Ahmed leaves the text open ended. However, he portrays Abu, as a highly illumined character who lived his religion and implemented it as a reality in his locality. Mission is directed by God, and we are just partakers in His mission. Our duty is discover the will of God through illumination and by responding to His call in our context through implementation. It is a task entrusted by Jesus on church which needs to be taken seriously. This theme is said loudly in the movie when plot presents Abu for the first time: A 70 year old, frail man struggling hard to walk after travelling long hours and without a wink of sleep, comes home to his wife, and yet cannot take a nap because his lifes mission calls him for action. He goes to market to pursue his dream. This challenges us to go ahead in mission, which as Robert Frost said miles to go before I sleep. Shall we? (Endnotes)
1
relationships. Dialogue is enriched in relationship, not in imposing certain truths any community posses. If the church meaningfully engages in dialogue, by anchoring on relationships, she can creatively implement mission in an open ended way. Eco Mission: Concern for the creation is a pertinent theme in this movie. In the end, without being able to make it for hajj, he makes a retrospection of the journey he made to fulfil his dream. He finds one of the reasons as that Allah would not have liked his action of cutting the tree because that is also his creation and human is not allowed to take the life of any creation. Out of his guilty consciousness, he plants a jackfruit tree in the end. He wants to reconcile with nature. Though symbolically it points to the life of their son who deprived them in their old age, this action of planting a jackfruit tree in the end gives hope to the couple again as a
Hajj is one of the five pillars of Islam which is an obligatory duty laid down in Quran that a pilgrimage should be made once in life by every Muslim. 2 Koshy, Sam. The Film Theology-An Invitation. SCM Vaarthapathrika, 7, (2011). 3 Zakat is given only to the poor and the needy and those who are to pay and collect it should be in Islam. 4 Wilfred, Felix. Dialogue and Mission in Context CTC Bulletin 3, 3 (1989)518. 5 Joseph, M.J. The Eco-Vision of the Earth Community. Bangalore: BTESSC, 2008.
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God in the Bible is the One who gives grammar to the world which is formless and void. The grammar was according to Gods own design.
The
Genesis 1:1-3,2:1-3 The word Grammar was a painful word for me, during my school days. This was not only because of the unsympathetic teaching methods of my grammar teacher, but also with the confusing methods of grammar lessons. I was totally confused with the puzzling combinations of words and construction of sentences. The grammar class was a nightmare during those days. But, today I recollect them as a sweet and precious experience of learning. What is really meant by the word Grammar? It refers to the rules in language for changing the form of the words and joining them into sentences. The Sanskrit word for grammar is Vyakarana. It means separation,distinction, developmentetc. There is a nuance for the word Vyakarana, that is the creation1. Is there any connection between grammar and creation? Yes, definitely creation is a process of giving grammar. The Genesis accounts in the Bible are the narration of divine grammaring of the world.The Book of Genesis poses a seminal question about who is the author of worlds vyakarana? Undoubtedly the book attributes the authorship to God. So it affirms the divine design, divine vision and divine mission inherent in the process. So the book is all about the divine grammaring process of the world. The God in the Bible is the One who gives grammar to the world which is formless and
Mission as * Grammaring
Rev. Baiju Markose, M.Th. II (Religion)
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void. The grammar was according to Gods own design. Genesis first account of creation is the symbolic order of grammar to which every creation should grow. The Genesis account also, traces the early stages of the human relationship with the divine. It is the story of beginnings ,which challenges us for new beginnings in our life. It is not a call for going back to the past, but it is the challenge to interpret the present more meaningfully. Karen Armstrong, in her book-In the Beginning:A new interpretation of Genesis, says that, But like any scripture Genesis has been treasured not for the light it throws on the irretrievably distant past but for its timeless relevance to the present2. So, the text should be taken as an imperative to reconstruct the world according to Gods design with the power of the Holy Spirit. Lets explore different dimensions of the divine act of grammaring /creation of the world. I would like to share 3 dimensions involved in the process of Grammaring. 1. Ordering the Life Walter Bruggeman considers the creation account as a liturgical story, developed in the 6th century BC- Babylonian exilic context3. This liturgical narrative was a source for new strength, vision and hope for Israel, in the context of exile/desperation. It re-connected the people with God. The story has been retold later by Israel, on different occasions. These acts of telling and retelling were the acts of renewal and re-dedication before God. Retelling and remembrance were the two important dimensions of Jewish religious life. More over the act of retelling was an act of re-ordering the relations, and the act of remembrance was an act of re-membering themselves in the imagined community. So, the Biblical account of Genesis as a liturgical story/myth points to an ordering of life. According to Mircea Eliade, myth is a symbolic order that re-orders the social order. There is a re-ordering element in every narration. In the traditional African communities, if somebody is in a crisis, they are not used to practice the modern counseling method, instead they will practice the story telling method. Having listened to the enormous number of stories the person would be able to overcome
the desperate situation. The person will be able to re-order life in a hopeful way. Likewise, the biblical account of Genesis is a call for ordering and re-ordering the life in a meaningful way. As the Eucharistic reenactment challenged the social divisions in the Corinthian church, the grammaring act of God is a challenge to order life in a meaningful way. 2. Ordaining the Life The second dimension of the grammaring process is that it is an act of ordaining the life. The creation account emphasizes the purposefulness of creativity. Some key words are repeated throughout the narration. God said, saw, separated and called. The rhythm and repetition make us feel that events are following a serene ritual pattern. Karen Armstrong says that "it is a serene ordination"4. Each creative action portrayed as a serene ordination. Everything in the universe is ordained by God, for a purpose. The first use of the root of the word Qadosh in the Bible is in regard to God making the Sabbath Day holy/blessed (2:3). It is striking that the word Qadosh (holy) and its derivatives such as lehi kadosh (to make holy/to sanctify) are used much more often in the Pentateuch about activities in this world/ in the human sphere. It denotes that there is continuity in the grammaring process through the active human participation in Gods design. Humanity is ordained to
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grammaring process is still continuing. Gods mission is an act of grammaring.It involves the divine process of ordering, ordaining, and orienting the life.The core of mission is the life formation.
Gods
of a shrine in the name of the particular deity who had the victory over chaos. But in contrast to this, in the Biblical account, we can see the institution of Sabbath as the culmination. The Sabbath replaces the Shrine. According to Karen Armstrong, Sabbath is a Temporal Temple. A temple not in the space but in the time. It is the divine punctuation of the time. This is to orient the life in relation with the God of life. It surpasses the Babylonian theological claims that the control of history belongs to the Babylonian gods. But the Biblical account emphasizes that the God of life is the God of past, present and future, who is having control over history/time. So the grammaring process is a challenge to orient life in relation with the God of life. Fr. Dr. K. M. George once said that, humans are the only animals which can stand straight and look above. This looking above is an act of worship and orienting the life in relation with the God of life. Gods grammaring process is still continuing. Gods mission is an act of grammaring.It involves the divine process of ordering, ordaining, and orienting the life.The core of mission is life formation. A meaningful engagement in the faith formation of individuals and communities is very important in the mission journey of the church. The mission cannot be assessed by the structural results.We should think it in terms of the gospel of life transforming peoples pain and problems in a confusing world. David J. Bosch emphasizes that, "the missionary message of the Christian church is incarnated itself in the life and world of those who embraced it".
*New coinage, refers to the process of giving grammar by God.It doesnt mean a human project but it affirms the human participation in the divine process of grammaring. 1 A.Anthony Macdonell,A Practical Sanskrit Dictionary(New Delhi:Munshiram Manoharlal Pulishers,1999),303. 2 Karen Armstrong,In the Beginning:A New interpretation of Genesis(London:Vintage Books, 2011),7. Walter Bruggeman, Genesis: Interpretation (Atlanta: John Knox Press,1973),24-25. 4 Karen Armstrong,In the Beginning..,9.
participate in the divine grammaring process.That is a responsibility. 3. Orienting the Life Thirdly, it was an act of orienting the life. And on the seventh day, God finished the work that he had done, and he rested on the seventh day from all the work. Then God blessed the Sabbath and hallowed it (2:1, 2, 3). The creation culminates in the Sabbath, not in Man. Here we can see a journey from a chaotic experience to a harmonic experience of Sabbath. Usually the Ancient Near Eastern narratives of God end with the building up
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My precious child, I love you and would never leave you. The times when you have seen only one set of footprints, it was then that I carried you in my hands.
Mr. K. S. Mathew
Kanathrayil Nellikkunnam Kottarakkara
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is a task to be performed by a body of persons sent for a purpose. Christian mission is the endeavor by which the church is trying to win others to the Christian faith
Mission
Vinod Ninan (M. Th. Student, FFRRC, Kottayam)
ll humans, more or less, are aware of their own sinfulness and the need of atonement. However, strangely today the pursuit of joy and peace are driving people to the wild streets and immoral ghettos, finally throwing them into the deepest abyss of hopelessness and pain. As life conditions have improved, relations began to deteriorate. Lack of fruitful relationships eventually made people on a par with animals. Why is this happening? Undoubtedly, it is because of the human tendency to break the codes of ethical and moral standards laid down by our forefathers and the rejection of the words of Jesus. The death and suffering of Jesus Christ is a specific historical event, for our sake, that we would be redeemed and God be revealed. Where God is, there is love, relationship and compassion for others. What is Mission? Mission is a task to be performed by a body of persons sent for a purpose. Christian mission is the endeavor by which the church is trying to win others to the Christian faith, especially through the mission programs of the church and through a selected group of workers called missionaries. It is Gods mission, not our mission. K. C. Abraham
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Mr. Abraham Varghese & Family

St. Peters M.T.C, Goregaon Mumbai
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defines mission as: An endeavor of the church community to celebrate and to enhance Gods gift of life. The essential character of this life, which the community shares with other human beings and nature, is inter-relatedness. In responsibility to one another and to nature life is preserved and Gods purpose for it is fulfilled. Thus, for K. C. Abraham mission involves committing oneself to the cause of justice, peace and integrity of creation of the dynamic wholesomeness of life. Therefore commitment to the cause of Jesus Christ in a given context and struggle against all forces of oppression are integrally related. Christian mission is a multi-faceted discipline, and has multiple major concerns, which includes, interalia, verbal proclamation of the Gospel, religious conversion, interreligious dialogue for mutual understanding and peace, promoting social justice,
Christian
mission is a multi-faceted discipline, and has multiple major concerns, which includes, interalia, verbal proclamation of the Gospel, religious conversion, inter-religious dialogue for mutual understanding and peace, promoting social justice, uplifting the downtrodden, and others.
uplifting the downtrodden, and others. Christian mission has many-ness not in a fragmentary sense but in the sense of wholeness. The English word Mission is not a biblical term. It has come from the Latin word mittere/mission which was used to translate the Greek word apostellein (to send) and its cognate words. Mission is a much used term in todays world. Every person who has a mission is drawn to it because of his /her vision. Every religion and organization has a duty; even Davood Ibrahim and other terrorists have specified duties. Government, army, state and private employees, everyone has his/her own specific duty. But this duty comes to an end with their retirement. However, duty for Jesus is unique. There is no end in His service. Thus, Christian duty is a progressive endeavor with love, peace and unity being its supreme value. But actually what is an ideal Christian duty? It is an entrance into an eternal life having preserved till the end. Social transformation is its solid foundation. The mission of Christ is received by a person
in silence. Meditation and prayer are the driving forces for His mission. Jesus View on Mission No one is outside the circle of the salvific work of Christ. The poor, orphan, women and the outcaste, all are part of His interest. The reason being His immeasurable love for all, and this love is impregnated by His sacrifice. Tears, prayers and dedication are the bulwarks behind this great movement. The life of painful isolation and solitude rather than cozy comforts of life epitomized the life of Christ. Only when a man/woman truly wounded in his/her heart can cry out genuine tears failing which it would only be a superficial display, that which is effortlessly done by an actress on the television screen. This happens when there is no real prayer or pain behind the efforts. However, the pain that Jesus and people like the Apostle Paul went through was not out of a desire for fame and wealth but a craving for lost souls. Jesus proclaimed the purpose of His work through the Nazareth Manifesto. The essence of His plan was to seek
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the social outcaste, to restore abandoned and the poverty stricken lives, to give home to the homeless and give asylum to the oppressed. Jesus loved and accepted the cultural values but questioned the cultural authorities and their attitudes. Jesus furious passion was showcased in the temple when he used the whip to drive away the money changers and swindlers. The quest for justice and liberation is one of the elements of Jesus view on mission. Therefore, today it is an emerging ecumenical missionary paradigm. The concept of justice and liberation are very central to the prophetic tradition of the Old Testament as well as of the ministry of Jesus Christ. But in recent years, the churches bear witness to the gospel of Jesus Christ amidst the contemporary social, economic, political and ideological injustices, divisions and oppressions of the world. So the quest for justice and liberation has become very urgent. Christian Mission Begins From an Empty Tomb This empty tomb is anchor of our faith. This emptiness becomes the space for the work of the Holy Spirit. "He is not here but raised from the dead" is the indispensable message that the emptiness proclaimed. Emptying oneself is a means to propagate this Good News. Using ones life for the benefit
of humankind gives life to the society. Dietrich Bonheoffer had made a statement that hailed Jesus as the man for others. The mother of destitutes and the outcasts, Mother Teresa; people like Graham Staines, Fr. Aruldas, Sr. Rani Maria and such other people gave their lives away selflessly for the marginalized and the voiceless. Empty tomb gives the vision on the concept of missio dei. The concept of missio dei was a contribution of the Protestant theologians. It
Christian church has to wind up its peripheral act and begin afresh its work of redemption through Christ. The empty tomb calls out to stand for justice and fairness.
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simply means God is a missionary God. It connotes that mission is not primarily an act of the church, but an attribute to God. God is a missionary. Dedication, prayer and witness are merely the indispensable factors of this Good News. Self nullifying gives others life. If our eyes do not seek those in misery then our prayers and worship are mere lip services. The vision of the empty tomb is slowly disintegrating today as the world becomes a small village through globalization. The powerful begin to think that they are the sole benefactors of their gods. As a result, the poor, voiceless and the marginalized are further pushed to the corner, women and children are humiliated and abused. Women have a special place in the kingdom and they beheld the first light that emerged from the sealed tomb of Christ. Christian faith and its zeal began from these women of faith. Thus, when one experiences this light that comes out of darkness he/she is attracted to the gospel. A forcefully doled out vision is merely like that of a blind man leading another blind. Evangelistic zeal cannot be promoted any longer through false display of righteousness but through selfless sincere work for humankind. When called to walk a mile there should be readiness to walk another mile.
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One should have the mind of Christ to bear the cross, pay the price and sacrifice self. The Christian church has to wind up its peripheral act and begin afresh its work of redemption through Christ. The empty tomb calls out to stand for justice and fairness. Gospel is not a sermon but an experience. It begins from an empty tomb. The Need of a Paradigm Shift in Mission The existing Missiology does not bring justice to many sections of the people; therefore, we need to look for an alternative Missiology. The mission history shows the misuse of religion, especially Christianity, as an instrument or agent to protect the interest of the rich and the colonial
powers. So there is a need for a shift in mission to the subaltern and ecological perspective. Is Mission a Fashion? Today, evangelism has become fashionable. So evangelists have become victims of circumstances, and the gospel has been abandoned to cheap business motives. The missionaries have lost their original vision and becoming their own god. Competition among missionaries and lack of collaboration in mission activities continues to be a common threat, especially when it happens in the name of church planting and church growth. This adds more disunity among churches. The world has come to such pathetic levels that to the question who is your
mother?, the answer is given as she is only my father s wife. Media and power barons are manipulating the church and its relationships to God because of which God and His people are mutually drifting away. Conclusion Human beings are trying to conceive the inconceivable and are making attempts to conquer limits that are beyond them. This senseless quest, in turn, blunts the true zeal for spreading the gospel. Mission is not an imposition but an inherent expression of life. Jesus empty tomb gives us a tremendous vision that He has risen from the dead. It gives the structural transformation to the society. This transformation leads us to eternal peace.
Mr. Biju Mathew

St. Andrews Mar Thoma Church Secondarabad
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renewed biblical understanding, as such, may encourage us to comprehend that the destiny of humankind and that of nature are undeniably intertwined and interdependent, and this should itself have an influence on the manner in which we pursue science and technology.
The Church in an Age of Science: Illumination for Mission

Introduction: The task of the church in this age of scientific and technological advancement, as in every age, is to be the church. This does not mean that the church must uphold antiquated traditions and hermeneutical frames of thought but requires the church to adapt its approach according to the changing intellectual landscape of this world. The message that the church proclaims never changes, although the methods used to proclaim this message in a relevant and meaningful manner may change. Thus, the church is expected to be the ecclesia reformata semper reformanda the church reformed always to be reformed. And in the context of the scientific age in which we now live, we should ponder upon what our task as the church truly should be. This requires us to re-examine familiar biblical texts in order that they might illuminate our understanding of what our mission is in this world. Historical Context of Scientific Development: It was during the period from the eleventh century through the fifteenth century that a human revival of interest in the world of antiquity came about. This not only brought about a creative and artistic renaissance but also commenced a period of renewed interest in the Bible and in the biblical doctrines of God, creation, humanity, and redemption. Eventually, this led to a reorientation of the European mind on the nature and status
Christopher Phil Daniel B. D. IV
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of human beings. It was this new mindset that set the groundwork for advancement in the human quest to understand nature that resulted in the Scientific Revolution of the seventeenth century.
and technology. These tasks remind us of the purpose of our existence in relation to nature and other created beings. If such tasks are faithfully fulfilled, our mission and witness in the world will be more effective, meaningful, As a consequence, the and relevant. human pursuit of science 1. The Task of the Church developed and along with this, is to Proclaim God as the Lord technology also came about. of Creation: Science enabled humans to Genesis 1:1-2:4a penetrate into the rationality of presents God as sovereign nature, while technological Lord who in the beginning advancements rendered created the heavens and the humans capable of manipulating nature for their own benefit. Some would say that the scientific age ushered in an era characterized by destruction and domination, whereas in the pre-scientific era, reverence for nature was the common practice. Thus, it is quite obvious that we are in need of a new understanding of our relationship with the natural world. For this, we must turn to Scripture, for it is in the light of Scripture that we, as the church, can come to a truly illumined understanding. A renewed biblical understanding, as earth. He spoke, and creation such, may encourage us to was brought forth as an comprehend that the destiny ordered continuum with the of humankind and that of creation of light, land, nature are undeniably heavenly bodies, animals, intertwined and plants, and humans. It is as interdependent, and this sovereign Lord over creation should itself have an influence that God created humans in his on the manner in which we own image and likeness and pursue science and technology. bestowed them with a The Tasks of the Church in an Age of Science: I am presenting four tasks that the church is called to fulfill in the age of science commission and mandate. This commission and mandate to have dominion and to be fruitful and multiply points to human beings divinely
ordained responsibility for the created order. This itself sounds like a command to pursue science and technology, requiring humans to gain more knowledge about the world (science) in order to aptly serve God and all creation (technology). 2. The Task of the Church is to Proclaim that Sin Distorts Creation: When humans desired to be like God and rebelled against him, the whole of nature was affected. Adam
and Eves sin not only caused them to be driven out from the Garden of Eden, but also caused the harmonious relationships between God and humans, between humans themselves, and between humans and nature to be distorted and disturbed. For example, the serpent was cursed as the enemy of humankind, while the woman was cursed to endure pain in child bearing and to be subservient to her husband.
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3. The Task of the Church is to Proclaim that God Will Redeem Creation: It is clear the humankind is part of creation and suffers with all of the created order. Furthermore, it is becoming clearer to us that the whole of creation is in crises that are essentially beyond our power to completely solve. This is a hard lesson, but this teaches us about our own limitations that must be recognized in order to came about due to the distorted relationship between carry out Gods command to humans and the world. As care for creation. Lynn White states, it was the As sinful people, we tend to human sin of arrogance see problems from our own toward nature that resulted in vantage point. Thus, we often the destruction of natural end up exploiting others and environments and has lead to nature for the sake of solving contemporary ecological them. Francis Bacon remarked crises. that science is power, but he
Also, the ground was cursed to bring forth thistles and thorns, while the man was cursed to toil laboriously (Genesis 3:14ff). Thus, this all resulted in alienation, estrangement, suffering, and pain. This is evident in todays world as well in the light of various ecological crises. These crises
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also added that when this power is not used for service but for exploitation, the outcome will consist of problems that outweigh achievable solutions. However, as Christians and members of the church, we are assured of hope even in the midst of crisis. In Romans 8, St. Paul sets the whole of creation in solidarity with humankind in suffering together as all look forward to the salvation that is to come. Paul says that humans and creation itself are groaning. But this groaning is done in eager expectation of the hope that is to come. If, in suffering with creation, hope is expressed, then suffering itself is reduced and the creations hope of freedom awakens it to new life. However, if the suffering of creation is aggravated, this hope will surely sink. Thus, the eschatological hope of the resurrection is thus pulled into the present, or rather, it pulls the present toward it, giving
Conclusion: hope to the children of God, through whom hope is given We should take care to to all of creation. note that finding solutions to 4. The Task of the Church the worlds ecological crises can only be accomplished with is to be Faithful: If the above tasks were the proactive initiative and to be summarized, we would personal commitment of come to understand that the human beings, who from the essential task of the church is time of creation were called to to be faithful. Being faithful be responsible and care for begins with an illumined creation. Easy solutions that understanding of the Bible and require no pain or sacrifice and solutions that of our human responsibility in selfish encourage personal gain will the world. Thus, being faithful involves coming to the utterly fail. The only solutions realization that what we do to that will be acceptable are the earth, we ultimately do to those that, according to our ourselves. We are faithful moral and ethical judgment, when we adopt lifestyles that will benefit the world as a allow the advantages of science whole planet. and technology to be made useful for service to nature. We are faithful when begin to see particular issues as global crises, crises that affect everyone and everything on the face of this planet. Science and technology can indeed be considered as means of being faithful. Science and technology, which we sometimes see as being responsible for our worlds problems, are also responsible for the way we are able to continue to live and interact with the world. Through a more rational and moral approach, science and technology can become a means of hope. Only through scientific and technological knowledge, which are continually being revised and reformed, will we be enabled to continue to survive and to address many of the issues that plague the world. We should not give up the vision of solving the worlds problems with science and technology; rather, we must envision science and technology as God-given instruments that, when used correctly, extend our responsibility to work for the good of the world. This is indeed what our mission to nature and the world entails. But it is only when we are enlightened by the Word of God and acknowledge our responsibilities that we can wholeheartedly engage in this mission. Thus, the task of the church in this age of scientific and technological advancement is to be the church, to proclaim the Word of God, and act in such a way that the world can experience the hope of redemption.
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s Aw FSpp hmgvn \pdpn Ahv sImSpp. CXv \nv thn\evIp Fs icocw! Fs Hmbvmbn CXv sNbvhn {Inkv X ob Bcm[\bv v AXntXmb Hcp X\nabp `mjbpv . kpdnbm\n kÌfpsS Bcm[\bn hfsc {]XoImXvaIamb `mjbmWv D]tbmKnp hcpXv. Bcm[\bnse {]XoI Hmtcmn\pw X\Xmb Afpv . \psS k`bpsS IqZmiIfn Cu {]XoI [mcmfambn D]tbmKnphcpp. Zn\w tXmdpap a\pjyPohnXn \mw [mcmfw {]XoIfpw ASbmffpw D]tbmKnmdpv. AXpt]mse Xs Bcm[\bpsS `mjbnepw Ccw [mcmfw {]XoIfpw ASbmffpw D]tbmKnphcpp. Bcm[\bn hmpI ]dbpXnt\msSmw AhbpsS BwKy sNbvXpw ImWnmdpv. DZmlcWambn ]mc hn.aZv_lmbn \npw dqiva hcbvptm, P\ A\p{Klsfbpw hmgvhpIsfbpw kzoIcnpXns ASbmfambn Ipcnip hcp hWpp. Bcm[\bn hmNI DcnsSptm Xs Ahsb BwKy{]tXyKfneqsS sNbvXp
]n
kpPnv tPm tNemv _n.-Un. \memw hjw

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ImWnpIbpw sNpp. bqlmt\m amtm sa{Xmtmeo Xncpta\n Xs HmIfpw IpdnpIfpw F ]pkvXIn ]dbpXpt]mse {]XoImXvaIamb hmpIfpw AhbpsS ASbmffpw tNp hcpXmWv \psS Bcm[\bpsS kwthZ\ ssien. {Inkv X ob IqZmiIfn km[mcWbmbn Iphcp Nne {]XoIsfbpw ASbmfsfbpw ZuXyns shfnn hniZamphmWv Cu teJ\neqsS {ianpXv. Ip_m\ F hmn\v ImgvN, AWw FmWv Aw. hn. Ipm\ Hcp HmbmWv. Fs Hmbvmbn CXv sNbvhn (1 tImcn 11:29) Fv Imhv AcpfnsNpp. AXn\m hn. Ip_m\ m]\w sNbvXXv \psS Imhv BIpp. BZna k` Hcpanp hcptm Aw \pdpnbXmbn Atmkv X e{]hrnIfn \mw ImWpp. hn. Ip_m\ aqv {]m[m\ ImcyfpsS HmbmWv. 1. tbip {InkvXp acnv, Dbsgptv Cpw Pohnpp FXns Hm. 2. tbip {InkvXphn ssZhcmPyw m]nXambn FXns Hm. 3. tbip {InkvXp Cu cmPyns cmPmhmIpp FXns Hm. {InkvXptbiphn m]nXamb ssZhcmPyns hnfw_camWv Hmtcm hn. Ip_m\bneqsSbpw \SsSpXv. \psS hn. Ip_m\bn km[mcWbmbn ImWp {]XoI hniZampp. \psS Bcm[\mebfpsS D`mKw hn. aZv_l, ssle, ]pcpjmcpsS {]mImcw kv{XoIfpsS {]mImcw Fns\ Xcw Xncnncnpp. blqZ tZhmebn\p kam\amb coXnbnep hn`P\amWv CXn ImWpXv. hn. aZv_l: aZv_l F kpdnbm\n hmn\p kzw FmWv A w. ssZhw {kjvSmhpw, a\pjy {knjvSnbpw BIpp. hn. aZv_l aabcmb a\pjy Dbcfn kzntev IpIfpbn, XfpsS {kjvSmhns\ kvXpXnpIbpw hmgvpIbpw hnpIbpw sNpXns {]XoIamWv. . ssZhw `qanbn knlnX\msWpw, AhnSpv \tmsSmw Ftmgpw Dspw a\pjysc HmsSpp CSamWv hn. aZv_l. t{XmtWmkv Cwojv `mjbnse Throne F hmns Aw knwlmk\w FmIpp. {Kov
hmmb Thronos\p CcnnSw Fpw knwlmk\w Fpw Aapv . t{XmtWmkv ssZhns knwlmk\w BIpp. Ip_m\bvmhiyamb Hcp \SpXpw. AhopIfpw {IaoIcnpXpw ChnsSbmWv. \mw aZv_lbntev {]thinpXv Imhns knwlmk\n apmsI {]thinp F Dt_m[tmsSbpw HcptmsSbpw BbncnWw. Imhns I_ Fkev ] n Hcp IdbpsS \ofnepw hoXnbnepw t{XmtWmkv ]WnbsSpp. Ipcniv Ipcniv Hcp henb ASbmfamWv. Itmenm k` D]tbmKnpXn \npw hyXykvXambn {Inkv X p Cm IpcnimWv aZv _ lbn \mw D]tbmKnp hcpXv. a\pjyhns ]m]tamN\n\mbn KmKpmbn Hcnembn bmKambn Ans \psS Imhns Ipcnip acWsbmWv Ipcniv HmsSppXv. Imhv Dbsgptspw, AhnSpv \tmSp IqsSbpspw Ipcniv \s HmsSppp. Cu Ipcnin\p Hcp Hgn adp]pdw Dsv Htcm {Inkv X ym\nbpw HmWw. {Inkv X p injy
I_-em\
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GsSptp Nne kl\fntev Ipcniv \s Iqn sImv t]mIpp. sagpIpXncnI sagpIpXncnI Bcm[\bpsS `mKambn ]ccmKXambn D]tbmKnphcpp. Imhns ]{v injymsc A\pkvacWsSppw hn[w Bdv, ]{v Fns\bmWv sagpIpXnI D]tbmKnpXv. BZnak` KplIfnepw `qK` AdIfnepw Bcm[nncptm shfnn\mbn sagpIpXncnIsf B{ibnncpp. kzbw DcpIptmgpw At\Imbn shfnw ]Icp sagpIpXncnI {Inkv X p injys ZuXysbmWv kqNnnpXv. shfnn hknpIbpw, shfnw ]IcpIbpamWv \psS ZuXyw. {]Imin \npw IqSpX {]Imintep \bnphm sagpIpXncnI \s Blzm\w sNpp. kzbw DcpIn CmXmIptmgpw Ahkm\s Xncn\mfw hsc aphv {]Imiw \IpIsbXmWv ss{IkvXh [w. Nntme t{XmtWmkn\p apmsI sInbncnp, aqp `mKfp \nd]Inm XpWnsbbmWv Nntme Fp hnfnpXv. Nphv, ] a Fo \ndfmWv Chbn IqSpXembpw D]tbmKnpXv. {XotbI hnizmksbmWv Nntme kqNnnpXv. hncnIqv t{XmtWmkn\p apIfnembn hncnIqv {IaoIcnncnpp CXn\pn hn.Ip_m\bvp {]tXyI kv]q, simi I_em\ Fnh Hcpnbncnpp. hncnIqv Xpdphm\pw ASbvphm\pap AhImiw ]mc\p DXmWv. hncnIqn\pn X_eo F ]eIbpw shncnpp. ]nXmhnsbpw ]p{Xsbpw ]cnipdqlmbpsSbpw \man CShI IqZmi sNpXmbn ta]mcs ssIsbmtmSpIqSn AXn BteJ\w sNbvXncnpp. CShIbpw k`bpsS sa{Xmtmeobpw Xnep At`Zyamb _amWv CXneqsS AamIpXv. CXn\p apIfn am{Xsa hn. Ip_m\ AnpIbpq. acnta GI _enbmbn Xqs Imhns\ HmsSppw hn[w Cu X_eo ]eIbvpapIfn am{XamWv hn. Ip_m\ A\pjv T nsSpXv . `h\fn shv {]tXyI Ip_m\I {IaoIcnp kabv hn. aZv_lmbn \npw X_eo ]eI `h\fntev sImp hcmdpv.
CXneqsS k`bpsS Ne\mXvaIamb kz`mhamWv ZriyamIpXv. timi BhcWw sNbvXp \np ssZhIr]sbbmWv timi AampXv. hn. Ip_m\bvmbn
HcpsSp AhopIfpsS apIfn timi hncnpp. hn. ]w sImSip{iqj kabv m\mnbpsS incnepw timi sImv aqSmdpv. \ndp \np ssZhkmn[yns ASbmfamWv timi. AtXmsSmw Dbsgpt Imhns\bpw timi A\pkvacWsSppp. AwihSn \psS k`bn tamcpsS m\Nnlv\fpsS Iqn AwihSn DsSpp. A.D4mw \qmnse k`m]nXmmcpsS ih IpSocfn \npw AwihSnI D]tbmKnncpXn\p sXfnhpI Innbnpv. AP]cn]me\w sNphm\p ZuXys HmsSpp ASbmfamWv AwihSn. BSpIsf i{Xpfn \npw kwcnphm\pw, `Ww tXSn sImSpphm\pamWv CSbm hSn D]tbmKnpXv. k`masf Znit_m[tmsS \bnphm\pw, BXvaob t]mjWw \Iphm\pw CSqSpIfn \npw kwcnhm\pw hgnsXntmIp BSpIsf hosSpphm\pap henb ZuXyw k`m]nXmmcn `ctansncnpp. I_em\ hn. Ip_m\bn A hopI aqSphm D]tbmKnp aqSnIsfbmWv I_em\ Fp ]dbpXv . Aw aqSphm D]tbmKnpXv tKmXp aWnI BteJ\w sNbv X ncnp aqSnbpw, hopI aqSphm D]tbmKnpXv apncn hnI BteJ\w sNbv X ncnp aqSnbpamWv.
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hoipXv. N{Ihn Bcm[\I {]_eambncp BZna\qmn kokdns\ ssZh]p{X\mbn (Son of God) IcpXpIbpw, kokdns {]Xnabvp apmsI [q]w ImpIbpw sNbvXp hncpp. Cu ]ivNmen ssZh]p{X\pw, kmm cmPmhpw avinlmbpamb tbip {InkvXphns\ am{Xw hnbpq F AnemWv BZna k` [q]w D]tbmKnp hXv. ]mc aZv _ lbn \npsImv Xpd t{XmtWmkn\p apmsI [q]w hoinsImv Bcm[\ Bcw`npp. AXns\XpSv ssZhP\n\p t\sc (People of God) Xncnp hWpp. {InkvXp Xebpw k` icochpamIpp. BbXn\m ssZhhpw ssZhP\hpw Htct]mse _lpam\nssSXmIpp. [q]n \npw Dbcp hmk\ t]mse, {]m\bmIp kuc`yhmk\ Dbp s]mn ssZhs {]kmZnns FmWv CXns Aw. t{]mtaym sNmp kabv [q]w \mepw `mKpw hoin hWpXv , k`bvpn ]ckv]cap BZchns\bpw, _lpam\sbpw, ssZhkn[nbnep \ncns A\p`hsbpw kqNnnpp. kzbw FcnSptmgpw \dpaWw ]Icphm\p ZuXyn\mbn [q]w \s Blzm\w sNpp. Imk, ]oemk Imhns Xncp icoc cIvX \Iphm\mbn thXncns ]m{XsfbmWv Imksbpw, ]oemksbpw ]dbpXv. {InkvXphns acWtmSp tNcphm amtamZok G \msamhcpw Htc Ans AhIminIfpw Htc ]m\]m{Xns HmlcnmcpamWv CXv \s \nccw HmsSppp. Imkbpw ]oemkbpw {InkvXphn \mw HmbnXocphm\p ZuXysbmWv IpdnpXv. sNcpv aec kpdnbm\n k`bn m\hkv { XtfmsSmw sNcppw D]tbmKnp hcpp. {InkvXphns \ne kphntijw [cnpsImv temIsapw kcnphm\pw kmm\yamb AImciIvXnIsf Nhnnbaphm\pw kzbw hnipn Imv ]cn]menm\pap hnfnbmWv Cu ASbmfw. [q]Ipn Ing k`bpsS Bcm[\bn Hgnp Iqphm Ignbm HmWv [q]w. ]gb \nba blqZ]ivNmen GXns\bpw _lpam\nm\mWv [q]w A hopI AhopI \psS Xs kaWns ASbmfamW ssZhkn[nbn \psS Azm\ns êsf {]XoImXvaIambn thXncnp \IpIbpw, ssZhw Ahsb hmgvn \IpIbpw sNpp. v. ]mc Ip_m\ aty AhopI hmgvn \pdpn \Ipp. aeck`bn Mystery AYh clkyw F hmmWv AhopIfpsS ams Ipdnphm D]tbmKnpXv. BZna k` Hcpanp hcptm Aw \pdpnbXmbn XncphN\n \mw hmbnpp. ImhmWv BZys Ip_m\ m]nsXv \pv ssZhhN\n ImWmw (1 tImcn 11:24, tbmlm 6:5259) Imhns Icfn Aw \evIsSptm Ah AXv kzntev Dbn hmgv nbXmbpw \pdpnbXmbpw XncphN\n ImWpp. (ambn. 14:19) hnip Ip_m\ Hmtcm hnizmknpw Xm \pdpsSphm\p Blzm\amWv. Imhv Xs Xncpicocs \pdppIbpw At\Iv {]tbmP\n\mbn \IpIbpw sNbvXXpt]mse, kzbw _enbmbn \Iphm\pw temIns A\p{Kln\mbn
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Mrs. Thankamma Varghese

Kottakattuparambil House Kozhenchery
108
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temIn\p {]tbmP\aphcmbn XocpXv. apdns Ahpw hopw Hmtcm hnizmknpw kzbw _enbmbn Xocphm\p ASbmfambn ImWpp. D]kwlmcw ]mcs CSspw, sh hkv{Xfpw hnipnsbbpw tkh\n\mbp kXsbbpw kqNnnpp. Im, kp\md, Ddmd Fnh bpn\mbn Hcpp Hcp t]mcmfnsb A\pkvacnnpp. temIns hyhItfmSv bpw sNphm\pw tbip {InkvXphn Du \Inb ssZhcmPy{Ians hIv X mfmbn \nesImphm\pw Hmtcm ip{iqjbpw \s HmsSppp. hn. IqZmiIfn ImWp ASbmffpw {]XoIfpw ZuXyns ]qoIcWn\mbn \s Wnp CSfmWv Bcm[\bn ]sSpp aSptm \psS I cwKfn ]p DuPvPhpw, Znimt_m[hpw Isphm Cu {]XoI hnizmknIsf klmbnpp.
kanm\p WamWv hn. Ip_m\. k` {Inkv X phns icocamIpp. ]ns Aw FSpp hmgvn \pdpn Ahv sImSpp. CXv \nv thn \evIp Fs icocw! Fs Hmbvmbn CXv sNbvhn. (eqtmkv 22:19) Imhv Xs Xs icocs \pdpn \InbXneqsS k`mwKamb Hmtcm hnizmknpw kzbw \pdpsSphm\p ssZhhnfn \Isncnpp. kzbw \pdpsSptmgmWv \mw
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Mr. Samuel Thomas & Family

B-201, Marol Hill View Military Road, Marol Andheri (E), Mumbai - 400 059
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cpIpp Rm\\pZn\w \np{K{]`bmse a\amsI Xfcpp hcfpp `qanhnem]w AdpXnIfnm AXnAXy{Klnbmbv am\pjytIme hcppw hn\min XmWUh \ymse a\amsIbpcpIpp FpsSbwiambn \npsS Ombbn \o sa\Xmw a\pPcn {]hnbm Fa\amsIbpcpIpp ssZhta...`qanhnem]w Bcp tIm FpsS hnem]w Abmw FpsS \nXyhnem]w kz]v\ s\bvtXmcq PohnXbm{Xbn ept]mb s]mtma\ aIfpsS tNX\bsmcp ta\nsb t\mn lynSw s]mn Io s]mgnp AbpsS A{ipIWsf s\p]nfpp sImSpwthZ\]qp Poh\mbn ]nSbp tZlpw Iman {IqcXXop ZpjvSsc t]dp F a\amsIbpcpIpp............`qan hnem]w BIptam \n\spsS s\IamsI XWpnm ]oU\hmI hmbnp cknp \n\mhptam... Abmw. . .`qanbmw. . .Rm tNmZnpXm `qan hnem]w . . .FpsS \nXy hnem]w.
jm\p hn. G{_lmw Abn-cq _n.-Un. aqmw hjw

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I will bless the LORD at all times; his praise shall continually be in my mouth.
(Psalm 34:1)
Well Wisher
112
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{]Im-i-\w, {]Im-inXw
IpcpS\p IpcpSs\ hgnImphm Ignbptam? Ccphcpw Ipgnbn hogpIbntbm? injy Kpcphn\p aosXb, A`ymkw XnIh Fmw Kpcphns\tmse BIpw. (eqtm. 6:3940).
h-ns ZuXy]Xn krjvSn-bpsS hos-Sp-m-sWpw AXn\m-bp {]bmWw F{]-Im-c-am-I-Wsapw {InkvXp Xs Pohn-X-neqsS injyk-aq-l-n\p amXrI ImWn-p-sIm-Sp-p. ss{IkvXhZuXyw Fm-sW-p a\-n-em-epw, hyn-]c PohnX{Iao-I-cWhpw, ssZhmh-t_m-[hpw ZuXy-n\v {InkvXp injysc i-cm-pp. hn. eqtmkv Fgp-Xnb kphn-ti-j-n-se {InkvXp-hns kaXe{]kw-K-n CuSp-Xpw eyw \evIp-Xpw ZuXym-h-t_m[w \evIp--Xp-am-Wv Cu hmIy-. Kpcp-injy_-ns Bghpw ka{K-Xbpw, AXn \np-S-se-Sp-p Bo-b-Xbpw ZuXy-t_m-[hpw Bf-Xz-t_m-[hpw {]kam-Wv. Kpcp- in-jys\ Ahs A-X-bmIp Ccp- f n \npw shfn- - n- t ep \bn- p- - h - \ m- W v . tbip{InkvXp temI-nse AXnt{ijvTKpcp-hm-Wv. ]m]-]-n-e-amb temI-n AXsImv Ipcp-S-cmbn Ign-n-cp Hcp Iqw BfpIsf shfn--n-tep \bn-p. ]ecpw B shfn--n Pohn-p. shfnw Dsm-m-h Ccp-fn Xs PohnXw XpSp. {InkvXphns {Iqip-a-c-Wn\pw Dbns-gp-t-ev]n\pw kzKm-tcm-l-Wn\pw tijw {InkvXp-in-jy {InkvXp-sh shfn--ns hm-fmbn. {InkvXobkmyw \n-ln-p. cp kl-{km_vZ-mew shp-hn-fn-Isf t\cnp, ]oV-\-... c-km-n-Xz-.... Cpw ss{IkvXhkmyw shp-hn-fn-I \nd--Xm-Wv. hyn-]-c-amb cq]s-Sepw ka-Whpw, kmaq-lnI Npp-]m-Sp-Ifpambp Cgp-In-tN-cepw ssZh-n-s ]cniphym]mchpw HptNcp-tm-gmWv ss{IkvXhZuXyw kwKXhpw A-hp-am-bn-o-cp-X.v ZuXyw {InkvXp-sh shfnw ap--h-cn-tev ]I-c-emWv; shfnw ]I-cp--h kzbw cq]sp {]Im-i\ t{kmX-km-hpI; {]Im-i\w e`n--h ap--hsc {]Imin-X-am-p-I. ZuXy-t_m-[-ns {]mtbm-KnI Xe- 1. ZuXyw : eyw Ipcp-Sp hgn-Im-pI F-XmWv {InkvXp-in-jy-cpsS eyw. Ipcp-S F ]Z-n\p hnim--fp-v.- A-, hnZym-lo-\,
ZuXyw :
ssZ
kXojv sI. Fkv. _n. Un. cmw hjw
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Zi-\-an-m--h, ey-an-m--h , ImgvN-bn-m-h Fo AXe- shfn-sSpp--Xv \psS ZuXy-ta-J-e-bpsS hym]vXn-sbbm-Wv. Cu ]Z-sf ]e-X-c-nepw hymJym-\n-p-hm-\mIpw. hgn-ImWm-\mhm-h, aptm-p-t]m-Im Ign-bm--h, imco-cn-I-ambpw am\-kn-I-ambpw XI-h, kzk-tlm-Z-cs\ ImWm\mhm--h, bmYmy-sf Inpw In-sp \Sn-p--h, D-c-hm-Zn-sf Inpw In- s p \Sn- p- - h , {]]nsbpw a\pjycpsSbpw at\mlmcnXbpw \bpw ImWm\mhmh, ImWpXnsemw Xn Btcm]nph Fn- s\ ]e- X - c - n AX _m[n a\p-jysc kaq-l-n Zin-mw. ss{IkvXh ZuXy-ns ASn-m\w {InkvXpsh c-Is shfn-n \n-Iv A-Im-c-n hgn]Xdn bmX\I \nd PohnXw \bnphsc a\pjyXzns ASnm\n {InkvXp-hneqsS e`y-am-Ip c-bpsS ]m-fn-Ifm-p hos-
Sp-ns cWy {]h-\-n-em-Wv. A-Imc-]q-amb Pohn-Xm-h--I-fn \npw Ic-I-bdm-\m-hmsX IjvS-s-Sp--hv hgn-Im-n-bm-hp-IbmWv {InkvXp injy-cpsS ZuXyw AY-hm eyw. - ZuXy-ns ]m-fn-I-fm-hm Daa\p-jycmbn Xoc-Ww. a\p-jy-Xz-an-m--h\p {InkvXpinjy-cm-bn-cn-m Ign-bn-. temI-n a\p-jy Fs\ Pohn--W-sa-p ssZh-ns B{Kl-amWv {InkvXp-hns a\p-jym-h-Xm-c-n-eqsS shfn-s-Xv. {InkvXp Hmtcm a\p-jy-scbpw t\mpXv a\pjy-Xz-ns Ip-I-fm-em-Wv. lrZ-bns Ip-I-fm-em-Wv, kvt\l-ns Ip-Ifm-em-Wv, a\p-jy-Xz-an-msX {InkvXp-in-jy-s\p ]d- b p- hs eyw {Inkv X o- b - a - . kzw ktlm-Zcs thZ-\, Bhiyw Ch a\-n-em-m Ign-bmh lrZ-b-I-p-I AS Ipcp-S-\mWv. a\p-jys\ a\p-jy-\mbn ImWp-hm klmbn- p- I - b mWv ss{Ikv X h [w. hnip atmkv 8: 22-26 {InkvXp t_vkbn-Z-bnse Ipcp-S\p kuJyw \evIp kw`hw hnh-cn-p-p. BZyw Ipcp-S ]d-bp-p a\p-jysc ac--sf-
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tmse ImWp-p ]ns, kv]jvS-ambn Ip. {InkvXp kv]jvS ambn ImWp-hm-\p kuJy-amWv \evIp--Xv. ac-a a\p-jy F Xncn--dnhp \evIp-p. Fs-tmse Pohn-m Ah-Im-i-s-h-cmWv Ghcpsa Xncn--dn-thm-Sp-IqSn {]hnp-I. a\p-jys\ a\p-jy-\mbn ImWp-hm-\p kuJy-amWv {InkvXp-in-jy krjvSn-t-Xv. a\p-jys BXy-n-I-amb eyw Fs tNmZy-n\p ]e-X-c-n-ep adp-]-Sn-I Inn-tbmw. Fm Hcp {InkvXym-\n-bpsS ]c-a-amb eyw {InkvXp-hns ssZh-cm-Pym-\p-`-h-n ]m-fn-bm-hpI F-Xm-Wv. Hmtcm {InkvXym-\npw ssZh-cm-Pym-\p-`hn-tep ap-hsc \bn-p-hm- \p D-chm-Zn-hpap-v. AXn\v {InkvXp-hns kmn-I-fm-hp-I. BcmWv kmn...? t\cn-p-Im-WpItbm, tIp-Itbm sNbvX Imcys bmsXmcp hyXym-khpw IqSmsX {]kvXm-hn-m Ign-hp-h- \ mWv kmn. {Inkv X p- h ns\ kmnpI Fm Pohn-X-n-ep {InkvXp A\p-`-hs Pohn-X-n-eqsS shfn-s-Sp-p-I. {InkvXzm-\p-`-han- m- - h {Inkv X ym- \ n- b - . Pohn- X nse {InkvXzm-\p-`hs ap-hcn-tep ]I-cp-XmWv - {InkvXobZuXyw. kvt\l-ns `mj-bn ap-htcmSv CS-s]-Sp-tm-gmWv {InkvXp ap-hcpsS - a\-p-I-fn Df-hm-Ip--Xv. {InkvXzm-\p-`h-ntep ap--hsc \bn-p-XmWv {InkvXob ZuXyw. {InkvXp-hns\ t]mem-hpI F {]{In-b-bpsS hnP-b-amWv {InkvXo-b-km-ys io-I-cn-p-Xv. \ a\p-jy-cmbn Pohnv ap--hsc \-hcm-pI. alm-m-Kmn ]dp ""Fs Pohn-XamWv Fs ktiw.'' {InkvXp-in-jy-cpsS PohnXw kmy--fmbn cq]-s-S-Ww. bmtm_v AsmkvsXm-e {]hr-n-bn-m hnizm-ks FXnp-p. {InkvXp temI-n\p \evInb kvt\lns, XymK-ns ktiw kzw Pohn-X-neqsS shfnsSp-pXv Xs-bmWv {InkvXobZuXyw. a\p-jys\ ImtW-Xp-t]mse ImWm klm-bn-p-I. Hcp kmn asmcp kmnsb Dfhm-p-p. kmn-IfpsS kaqlw ]ckv]c_nXam-bn-cn-p Iqm-bva-bpsS In-I-fm-Wv. B InIsf io-Icn-p-Xv Dnse {InkvXzm\p-`hhpw {]hr-n-bn-e-[n-jvTn-X-amb hnizmk{]Xn-^-e-\hpam-Wv. amXr-Im-]q-amb, {]hr-n-bn-e-[n-jvTn-X-amb hnizm-k-{]-Jym-]-\- Pohn-X-n-ep-m-I-Ww. A-Im-c-]q-amb PohnX kml-N-cy--fn-ep-gdp--hsc Isn {]Im-i-n-tep \bn-pI. AXn-\m-h-iy-amb LSIw {InkvXp-hn-ep inW-amWv.
2. {]Im-i\ : inWw Ipcp-S\p Ipcp-Ss\ hgn-Im-m-\m-hptam? Ccp-hcpw Ipgn-bn hogp-I-bn-tbm...? ZuXyw {]Im-in-X-am-phm kzb-cq-]-s-S-en\p hnt[-bsSWw, AXmWv inWw. {]Imiw ]cp-p-h {]Im-in-Xam-IWw. Dn shfn--an-m--h\p ZuXy{]Im-i-\-ns DS-a-bm-Im-\m-hn. {]Im-i\w Hc-n kzbs cq]-s-Spepw Dn {InkvXpsh shfn-s kzoI-cn--ep-am-Wv. in-W-an-msX, sshZ-KvZy-anmsX sNp {]hr-n-I ]cm-P-b-n Ieminpw. shfn--n-tep Ipcp-Ss\ \bn-p--h Xs Ip-I-fnse AX Cmbva sNWw. kzPohn-X-nse Ipd-hp-I Isn ]cn-l-cn-p-I. ]dbp-hm-\mp-amIpw {]hr-n-pI {]bmk-I-c-am-Wv. hmIyw 41 {]kamWv, ""Fm \o ktlmZcs Inse IcSp t\mpIbpw kzInse tIm hnNmcnmXncnbpw sNpXv Fv?'' inWw Kpcp-hn\p apI-fn-se-p-hm-\p-X, Kpcphn-se-tmse BIp-hm-\p-Xm-Wv. (hmIyw.40). cmjv{So-
{]Im-in-X-am-p-hm kzb-cq-]-sS-en\p hnt[-bsSWw AXmWv inWw. {]Imiw ]cp-p--h {]Im-in-X-am-I-Ww. Dn shfn--an-m--h\p ZuXy{]Im-i-\ns DS-a-bm-Im-\m-hn.
ZuXyw
b-N-cn{Xw shfn-s-Sp-p-Xv Kpcp-m-\o-b-scbpw ]nXr-Xp-ey-scbpw Al-X-s--h-scbpw XIpsImv HmasX- p IY- I - f m- W v . Fm {InkvXp injy-tcmSv ]d-bp-p. Hm-a-\m-Iphm Cnph Zmk-\m-tI-Ww. "\ns-tm-se-Xs \ns Abm-scbpw kvt\ln-t-Ww.' Ghcpw kvt\l-n, ssZh Ir]-bn Hmbn Xotc--hcm-sW bmYmy-amWv {InkvXp {]Jym-]n-p-Xv. ]utemkv hy-am-p-p. in-Ww {InkvXp F Xe-tbmfw hf-cpI F-Xm-Wv. tbip-hn-t\msSmw aq-c-hjw Xma-knv in-W-a-\p-`-hn injy-m t]mepw AX _m[nv Kpcp-hn-s\-Xn-cmbn. Xsf Ipdn-p Bh-emXn Kpcp-hns\ Adn-bphm klm-bn-n-. {InkvXp-hn-t\mfw hf-cp-tm Rm F `mhw shSn-b-Ww. \psS ZuXy-t_m[-sbpw ZuXy {]mtbm-Kn-IXsbbpw XIp-Xm- Wv. Rm F Al--bpsS ]ndhn. kzbs \nb- { n- m {Inkv X psh Xe- t bmfw hfc- m w.
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{InkvXzm-\p-IcWw F {K-n tXmakv AsInkv C{]-Imcw ]d-bp-p Xs-s Iog-S-phm ]mSp-s]-Sp Hcp-h-s-Xn-s\-m ITn-\-X-c-amb t]mcmw asmcmp-an-. kzbs \nb-{n-pI FXv Hcp t]mcmamWv. B-k-aWw D-h\p am{Xta kzbs ISn-m-Wn-Sm Ign-bp-I-bp-q. {InkvXp \evIp in-W-n AXym-h-iy-amb LS-I--fmW,v 1. B ka-W-tm-sS-bp ssZh-_w, 2. kv t \l- n- e - [ n- j v T n- X - a mb ktlm- Z - c - _ w, 3. {]mm-bn-e-[n-jvTn-X-amb ITn-\m-zm-\w. {InkvXp Bm-tbmsS X-fpsS taJ-e-I-fn ITn-\mzm\w sNbvX-hsc hnfnp inWw \evIn Xs injy-K-W-ns `mK-amn amn. Kpcp-hns\ Dmp-hm\pw, A\p-k-cn-p-hm\pw, \ntbmKw \nd-th-phm\pw, Bm-Xbpw ITn\m-zm-\hpw Bh-iy-amWv. Dn kvt\l-an-m Hcp-h\pw kvt\l-ns ZuXy-{]-{In-b-bn `mK-am-Im-\m-hn-. Bpw kzbambn cq]-s-Sp-hm-\m-hn-. cq]-s-Sp-p--h ssZham-Wv. cq]-s-S-en\p \s io-I-cn-p--Xv \psS B-k-aWtm-sS-bp {]m-\-bpsS êambn \n hym]-cn-p ]cn-ip-m-m-hns ]cnh-\-am-Wv. Kpcp-hns\ bYm-ambn Adn-bp--XmWv in-
W-ns hnPbw. Kpcp-hns a\--dn-bp-I-bmWv in-W-ns eyw. Kpcp-hns B{K-lw, eyw. a\v CXp hy-am-b-dn-bm injy A]q-cm-Wv. \psS Kpcp-hmb {InkvXp \tmSp -]-d-bpp, "Fs ImWpI Fs hmp-I {in-pI, Fs A\p-k-cn-p-I, Fs t]msebm-hpI, Fs PohnXw kmn-p-I....' Ipcp-S Ipcp-Ss\ hgn-Im-n-bm Ccp-hcpw Ipgn-bn hogpw. hgn-Im-n-Ifmbn ssZh-ns ZuXy-]--Xn-bn \ntbmKw e`n-h X-fpsS Ip-Ifnse AX shSn-np {]Im-itmsS ap-hsc shfn-ntep \bn-p-I. X-fnse {]Imiw lrZ-bs {]Im-in-n-p ssZh-sbpw ktlm-Z-scbpw Adnbp-hm\pw ImWp-hm\pw klm-bn-p-p. Cu {]Imiw Xs-bmWv Hcp-h-\n ZuXy-t_m[w krjvSnp--Xv. ZuXy-n ]m-fn-I-fm-Ip--h Xsf {InkvXp-hns in-W-n\p hnt[-b-cm-p-I. {InkvXp \evIp A`y-k\w ap--h-cpsS cbvmbn Hcp-p kzb-cq-]s-Sp--emWv. kz Adnhv hn- nv kzbw hf- c p- h m- \ ZuXy {]mtbm-KoI-c-W-n-\m-h-iy-ambn Adnhp hnnp {InkvXp-sh Xe-tbmfw hf-cp-I-bmWv Cns Bh-iy-I-X. {InkvXp- Xs injysc Adn-p, hogvN-Isf
Mr. Thomas Chacko & Family

Vetticodu Kattanam
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Ne\w 2012
Xncpn \-bn-tep \bn-p. {InkvXp-in-jy {InkvXp-hns\ Adn-p. kzbNn-bn Ahs\ ad-p. hopw Kpcp Ahsc bYm-m-\-s-Sp-pp.Kpcp-in-jy-_--ns ASn-m\w "Xn-e-dnbpI' F-Xm-Wv. Cp ZuXy-n-\mbn {InkvXpin-jysc Hcp-p tI{-fnse Kpcp-in-jy-_w F-s\-bm-sW-Xv ]p\hn-Nn-\w sNt--Xpv. t_m_n-tPmkv In-m-Sns hmXn F ]pkvXIn, cm{Xn-Ifn Kpcp-Ipew hnp in- W-n \npw AIp t]mIp Hcp injys\ Ipdn-p IY tcJ-s-Sp-n-bn-p-v. Kpcp- {i-np Cu injy hfsc {]bm-k-sp Hcp henb ]oTw aXn-en-t\mSv tNp hp AXp-hgn cm{Xn ]pdp t]mIp-p. Kpcp B ]oTw Ahn-sS-\npw amn. {]`mX-n injy Xncnp hcp Imsem tItm Kpcp aXn-en-t\mSv tNp \np. ]oT-sap IcpXn injy Kpcp-hns Npa-en Nhnn Xmsgbn-dn. Kpcp-hn-s\-Iv A-cp \np. Kpcp ]dp, Ipt \ amW,v ]\n ]nSnpw. kqn-p-I. Ahs\ cq]m--c-s-Sp-m Cu hmp-I am{Xw aXn-bm-bn-cpp. Cs Nne injy-cpsS \Sv Kpcphn-s\m apIfnse [mcW-bm-emWv. Kpcp-hm-sW Xncn--dn-thm-sS-bp CS-s]-Sepw _lp-am-\hpw Cp \jvS-s-n-cn-pp. Kpcp \n Adn-hn-s {]Imiw ]c-p-h\m-Wv. Kpcp-hns\ Adn-bp-I. ZuXy-{]-Im-i\n - ASn-m\ ]c-ambn thp-Xv {InkvXp-hns\ Adn- p- s Imv kzbs cq]- s - S p- p inW{]{In-b-bn ]m-fn-bm-hpI F-Xm-Wv. 3. {]Im-inX : ISa {InkvXp m]n ssZh-cm-Py-ns XpS{]h-I-cmbn kI-e-scbpw {]Im-in-np-hm {InkvXp-hns in-W-n\p hnt[-b-s--h-cpsS kaq-l-amWv k`. ZuXy-n-\mbn PohnXw kan-hp k` {]tXyIw ]cn-io-e\w \evIp-p. B ]cn-io-e\w t\Sn-b-h k`m-P-\--sfbpw ]pXnb kaq-l--sfbpw {InkvXp-hn-\p-thn Hcp-p-p. Fm {InkvXp-k-`-bnse Ghpw {InkvXp ZuXy- \ n- l - W - N p- a - X e \evIn- b n- p- v. {InkvXym\n F t]cn-\p-S-a-bm-bm Abm ZuXy- N p- a - X e G- s - - h - \ m- W v . G{_lmw amtmm sa{Xm-tm-eo-m-Xn-cp-ta\n ]d-p: ""Hmtcm amtmm k`mw-Khpw Hmtcm kphnti-
jI\mW.v'' kphntijI Fm kphntijnph, kphntijw hlnph FmWv AampXv. {InkvXp-hm-Ip kphn-tijw hlnp \msa-m-hcpw Ahs ZuXy ]m-fn-Ifm-Wv. {]Xym-im-`-cn-Xcpw {]Xymi ]I-cp--h-cp-am-Ip-hm\p Blzm\w {InkvXp \evIp-p. {]Xo-I ]Icp Pohn-Xfm-Ip-I. a\p-jys\ Ipdnv s]cp-Shw - {io[-c Xs kvarXn F t\mh-en Fgp-Xn-bncn-p hmp-I C{]-Im-c-am-W,v ""Hcp achpw a\pjy\pw Xn-ep Acw sNdp-X, ac-am-bn-cp-m AXn\p {]Xym-i-bp-v shn--f-m hopw Infnpw. a\p- j yt\m Hcn- epw Infnn.'' Fm {Inkv X p- i n- j y {]Xym- i - b p- - h - c mbn InfnWw, XfnWw, ]qWw, êw Imbnp ap--hv \ ]I-cWw CXmWv {InkvXp B{Kln-p--Xv. Npcp--n Hmtcm {InkvXym\nbpw ZuXy-ns ]m-fn-bm-Wv. AXp ISabpw eyhpw inWw t\Sn \S-n-em-t--Xp-am-Wv. IpcpS\p IpcpSs\ hgnImm\mhptam....? C...!
m]n ssZh-cm-Py-ns XpS{]-h-I-cmbn kI-e-scbpw {]Imin-np-hm {InkvXp-hns in-W-n\p hnt[-b-s--h-cpsS kaq-l-amWv k`.
{InkvXp
Kpcphns\t]msebmIphm inWw t\SpI {InkvXphn Xsf {]IminnpI {InkvXphn\mbn aphsc {]IminXcmpI.! B[p\nI a\pjycne[nIhpw lrZbp IfS IpcpScmbn ktlmZcn \n\yambn Pohnpp. bYm shfnsbdnbmsX, AImcnepw ss\anjnIkpJsf Ir{Xna amb anb {]Iminepw, AImcnepw Ignbpp. ChnsSbmWv {InkvXphns hmpI hgnImpXv. Rm temIns shfnw BIp p. B {]Imins hmlIcmbn ZuXyt_m[ tmsS Pohnmw.
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ap-s-cn-bm : AXn-Po-h-\-ns t]mcmw

Fn-\o-b-dmb tPm s]n Iznn-s\-bmWv Umw \nmW Npa-Xe {_nojv km Gev]n-Xv. Ct-l-ns B-hn-izmkhpw A-W-t_m-[-hpw-sImp am{X-amWv Umw Cp ImWp cq]-n-te-s-n-b-Xv. \nm-Wn-\n-S-bn i-amb ag-sh-m-n-ensv \mep XhW Umw XIp-t]m-bn-cp-p.
ssjtam Gen-bmkv _n.-Un. Hmw hjw
]-I-Sm-h--bn-emb ap-s-cn-bm AW-sv tIcfo-b-cpsS Ddw sISp-p-I-bm-Wv. CSp-n, tIm-bw, Bep-g, Fd-Wm-Ipfw Pn-I-fnse 35 ew a\p-jy-cpsS Poh\v òj-Wn-bm-tb-m-hp h Zpc--amWv apn hp \np-Xv. Ime-gw, ]pcm-X\ \nm-Wco-Xn, XpS- bmbn Dm-Ip `q-N-e-\- XpS-n-bh Umans \ne\n]ns\ Xs tNmZyw sNp LS-I--fm-Wv. ap-s-cn-bm AW-s-n-sbpw Icm-dn-sbpw XpSw 1850 Ime-mWv. Av Cwojv Cuv Cy I-\n-bmWv Cy `cn-n-cp-Xv. cmPm-m `cn-p Xncp-hn-Xmw-Iqdpw sIm-nbpw I\n t\cnp `cWw \S-p {_nojv ae_mdpw Bbn-cpp As tIc-fw. CsXmw a{Zmkv {]kn-Ukn-bpsS Iogn Bbn-cp-p. 1847 Ime-L--n Ab kwm-\-amb a{Zmkv {]hn-iy-bnse a[p-c, cma\mSv Pn-I-fn cq-amb Pe-m-ahpw ]n-Wnbpw Dmbn. X-fpsS A[o-\-X-bn-ep Xncp-hn-Xmw-Iq-dnse Ghpw henb \Zn-bmb s]cn-bm-dnse Pew Xncn-p-hnv a[p-c, cma\mSv `mKs P\-sf Pe-m-a-n\npw cn-phm a{Zmkv km Btem-N\ XpS-n. IS-_m-y-Xbpw Agn-aXn-bpw-sImv Xncp-hn-Xmw-Iq km \w Xncn-bp Hcp ka-bam-bn-cpp AXv. Xncp-hn-Xmw-Iq km-cn-\p-ta -
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ap-s-cn-bm
GXv A[n-Im-chpw D]-tbm-Kn-phm in-bp-m-bn-cp a{Zmkv km-cn\v s]cn-bm-dnse Pew Xncn- p- h n- S p- - X n\v henb FXnp-m-Ip-I-bn-sv \mbn Adn-bm-am-bn-cp-p. am{Xhp- a \nIpXn IpSn- n- J - b psS t]cn Xncp-hn-Xmw-Iq-dns `cWw I\n Gs-Sp-p-hm t]mepw Btem-N\ \S-p ka-b-hp-ambn-cpp Av. Xncp-hn-Xmw-Iq-dns `c-Wm-[nImcn Bbn-cp hnimJw Xncp\m alm-cm-Pm-hns\ I\n Cu DS--Sn-bvmbn \n_-n-n-cp-pshv Ncn{Xw tcJ-s-Sp-p-p. Ccp-]-Xn A[nIw hj- alm-cm-Pmhv CXn-t\mSv ]pdw Xncnp-\n-p. 1885- {ioaqew Xncp\m Xncp-hn-Xmw-Iq-dns `c-Wm-[nIm-cn-bmbn. 1886- {_nojv dknU n- s bpw a{Zmkv km- c nsbpw k-ns ê-ambn Icm-dn\v alm-cm-Pm-hn\v k-Xntn hp. Fn-\o-b-dmb tPm s]n Iznn-s\-bmWv Umw \nmW Npa-Xe {_nojv km Gev]n-Xv. Ct-l-ns B-hn-izmkhpw A-W-t_m-[-hpw-sImp am{X-amWv Umw Cp ImWp cq]-n-te-s-n-b-Xv. \nm-Wn-\n-S-bn i-amb ag-sh-m-n-ensv \mep XhW Umw XIp-t]m-bn-cp-p. AXn-\m Umw \nn- t - - X n Fv a{Zmkv km At- l - n\v \ntiw \evIn. Fm AW-t_m-[hpw B-hn-izm-khpw ssIap-X-em-bp s]n Iznv \ncm-i-\m-ImsX Cw-n-tep t]mbn. Xs IpSpw-_-kzv hnpIn-nb ]W-hp-ambn XncnsI hv Umw \nm-W-n\v t\XrXzw \In. HXv hjs \nXm ]cn-{i-a-ns ê-ambn 1895- Umans ]Wn ]qo-I-cn-p. 45 ew cq] Nne-hn-p-sIm-mWv Av 1200 ASn (450 ao) \ofap Cu Umans ]Wn ]qoI-cn--Xv. tIcfm kwm\ cq]o-I-c-WtmsS km[pX \jvS-s Icm ]pXp- p- - X n- \ mbn Xan- g v \ mSv km 1958- apJy-a{n C.-Fw.F-kv., 1960- apJy-a{n ]w XmWp-]n, 1969- hopw apJya{n C.-Fw.-F-kv. Fn-h-cp-ambn N \S- n- b n- c p- p- s h- nepw tIcfw kXnncp-n-. Fm apJy-a{n kn. ANyp-X-ta-t\ms Imev 1970 sabv 29-\v 1954 apXep apIme {]m_-ey-tmsS t__n Uman sh-sa-p-I. Pe-\n-cv 136 ASnp apI-fntepbm A[nI Pew CSpn Uman-tep Hgp-Ip--Xn\p thn kv]nthbpw \nn-n-pv. 13 j- d p- I - f mWv kv ] nthbv pXv. 15 SnFwkn bmWv ap-s-cnbm Umans kw`-cW tijn. 155 ASn-bmWv Umans Db-cw. Fm Umans kpc-n-XXzw IWn- s e- S pv Pe- \ n- c v 136 ASn-bmbn ]cn-an-X-sSpn-bn-pv. CXv Db-W-sa-mWv Xangv\mSv Bh-iy-s-Sp--Xv. Ahn-sS-
ap-s-cn-bm AW-sv XIm av 8 AW-s-p-I IqSnbmWv òj-Wn-bn-em-Ip--Xv. h--S-hv, Nm-v, ma-e, hn- cn- sbm, Dp-Xd, Imn-bm, A-tImhn XpSn At\Iw {Kma--fn k-\miw Dd-m-Wv. Cu {]tZ-i--fnse a\p-jycpw arK-fpw apw ac-fpw sh-m-n-en Hen-p-t]m-Ipw. Umw XIm shw GXp Zni-bn-tev {]h-lnpw Fv k-ev]n-phm-\m-In-.
Icm ]pXp-n. kn. ANyp-X-tat\ms\ hogvm Xan-gv\mSv D]tbm- K n k- X {w Cpw Am-Xw. ap-s-cn-bm-dnse {][m\ Umant\mSv tNv t__n Umapw nXn-sN-p-p-v. Pe-\n-cv 117 ASnp apI-fn Fp-tm-gmWv
bmWv Fm {]iv\--fp-sSbpw Bcw-`-hpw. tIm{Iop UmapIp t]mepw 100 hjs Ime--gw am{Xsa ]d-bp-p-q. B ka-b-mWv Npm-v, Icnn \ocv, i-c, kpn F an{inXw Fnh D]- t bm- K nv \nn- ap- s - c n- b m Umw
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ap-s-cn-bm
115s hm-Iy-hp-ambn sUtamo-kns hmt]mse Xebvp apI-fn Xqn BSp--Xv. aqv {`wi-]m-fn-I-fpsS kwK-am-\mWv ap-s-cn-bm AWsv nXn- s N- p- - s Xv sk t^m Fv kbkv 2001- \Snb ]T- \ - n Is-n-bXmWv. AW-s-ns ]cn- k c {]tZ-- i- - f n dnIv S kvsIbn-en 5 hsc tcJ-s-Sp-nbn-p `qN-e-\- ]e-X-hW Dm- b n- p- v FXv Zpc km[yX hn-n-p-p. ap- s - c n- b m AW- s v XIm av 8 AW-s-p-I CSp-n, tIm-bw, Fd-Wm-Ip-fw, Be-pg Fo Pn-I-fnse 35 ew P\- - f psS Poh\pw kzpw Hw Hcp kwkvIm-chpw ]msS \in-pw. e--W-n\v hoSp- I , hym]m- c - - e - , ^mIvS-dn-I Fnh sh-n-\Sn-bn-em-Ip-Xv I\ \jvSn\v CS- b m- I pw. sh- s m- s XpSv ]I-hym-[n-Ifpw s]mnp-d-s-Spw. ap-s-cn-bm {]iv\n Xangv \ m- S ns Ii\ \ne- ] m- S n\p ]nn Av Pn-I-fn-te-p Pe-e`yX am{X-a, cmjv{Sob ImcW- IqSn-bp-v. ap-s-cn-bm gv\mSv t\XrXzw ]d-bp-Xv ]pXnb Umw th Fm-Wv. P\--fpsS In s]mSn-bn-Sm-\p cmjv{Sob ]mn-I-fpsS hy{K-Xsb tIc-fob kaqlw Xncn--dn-tb--Xm-bn-p-v. ap- s - c n- b m hnj- b - n cmjv{Sob ]mn-I \oXn-t_m-[an-msX {]hn-p-Xv emI-c-amWv Fv ]d-tb-n-bn-cn-pp. Pe-\n-cv 136 ASn-bn\npw 142 ASn-bmbn Dbp-Xn\v Xangv\m-Sns\ A\p-h-Zn-p-sImv 2006 kp{]ow-tIm-SXn hn[n-bp-m-bn. Cu hn[n-tbm-Sp-Iq-Sn-bmWv ]cn-kc- h m- k nI Cu hnj- b - ns Kuchw a\-n-em-n-b-Xv. XfpsS Poh\pw kzn\pw òj-Wnbmbn \ne-\np Ime--gw sN ap- s - c n- b m Uman\p ]Icw "]pXnb Umw ]pXnb Icm' F Bhiyw Dbn-smv Hcp P\-Iob kacw Bcw-`n-p-Ibp-m-bn. 2006 Unkw-_ 25-mw XobXn Bcw-`n dnte \ncm-lmcw kacw Cv 6mw hj-nepw XpScp-I-bm-Wv. Chn-Sps P\- `bm-Ip-ecm- W v, Ahv Dd- - a n- . Nmnse ka-c-]--en-\-Spv Xma-kn-p amtmm k`mwK-amb aebne-gn-Iv {io. tPmbn tPm ]d-bp-Xv C{]-Im-c-amWv: ""GXp ka-bhpw R t]SnmWv Pohn-p--Xv. cm{Xn-bn Rv Dd- - a n- . ImcWw Hscm tIp-tm sRn-bpW-cpw, Fnv R-sf-m-hcpw IqSn- b n- c n- pw. acn- p- I - b m- s Wn Fm-hpw tNv acn-msap ]d-mWv Ccn-p--Xv. a t]Snp Ic-bpw. CsXms ImWp-tm Rm s]mn--cbpw.'' Pohn-m-\mbn tIgp Hcp]w P\-X-bpsS {]Xn-\n-[n-bmWv {io. tPmbn. ap- s - c n- b m {]iv\w {]kvXpX Umans ASn-hm-cv Xma-kn-p P\--fpsS kmaq-
IqSn-bmWv òj-Wn-bn-em-Ip--Xv. h--S-hv, Nm-v, ma-e, hn- s-cn-bm, Dp-Xd, Imn-bm, A- tImhn XpSn At\Iw {Kma--fn k-\miw Dd-m-Wv. Cu {]tZ-i--fnse a\pjycpw arK-fpw apw ac-fpw sh-m-n-en Hen-p-t]m-Ipw. Umw XIm shw GXp Zni-bn-tev {]h-lnpw Fv k-ev]n-phm-\m-In-. AXp-sImp-Xs Cu Umw XIm
AW-s-nse Pew {]tbm-P\s- Sp-p Xan-gv\m-nse tX\n, a[pc, inh-Kw-K, cma-\m-Y-]p-cw, UnnK Fo Pn-I-fnse P\-fpsS ]np-W-bvp-th-n-bmWv Xan-gv\m-nse cmjv{Sob In-I ]pXnb Umw th F iamb \ne-]mSv kzoI-cn-p--Xv. tZiob ]mn-I-fpsS tIcfm t\XrXzw ]pXnb Uman-\p-thn in- b pw hmZn- p- t m, CtX ]mn-I-fpsS Xs Xan-
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lnI Pohn-Xs kmc-ambn _m[nn-cn-p-p. Cu {]tZ-i-tv s]Ip-n-Isf hnhmlw sNbvXb-p-hm amXm-]n-Xm- aSn-pp. CXp-aqew [mcmfw bphm- Ahn-hm-ln-X-cmbn Ign-bp-p. `qanbp-sSbpw sIn-S--fp-sSbpw hne Ips\ Ipd- b p- p. ]pXnb m]-\- Hpw Xs Cu {]tZ-iv Bcw-`n-p-n-. B_me- h r P\- fpw am\- k nI kwLjw A\p-`-hn-p-p. Cs\- b p Hcp- ] w P\- X - b psS AXn-Po-h-\-t]m-cm--n tIcfob kaqlw HmsI AWn-tNcpp FXv {]iw-k-\o-b-am-Wv. A`n- h y ^nen- t mkv am {Intkmw henb sa{Xm- t meo, A`n- h y tPmk^v amm sa{Xm-tm-eo Fnh Cu AXn-Po-h\t]m-cm-tmSv - k`-bpsS sFIy-ZmVyw {]Jym]n-n-pv. A`n-hy tPmk^v am _-_mkv Fn-kvtIm-,
`qanbpw
Pehpw hmbphpw Ghpw Ah-Im-i-s--XmWv. kzm Ahsb \oXn-c-ln-X-ambn I-S-n-bn-cn-pp. \oXn-bn-m-n-Sp kam-[m-\-an. Fmhpw Alam-bXp e`n-p--XmWv \oXn. ChnsS Poh-\p-thn tIgp Hcp ]w P\-X. Abhm-kn-bpsS IjvS-m-Sn s\m-c-sSm--h \oXn-am-\-.
ns \nb-{Ww Xm-b-Xn\m ]pXnb AW-sv \nnm AXns \nb- { - W hpw Xm-bn-cn--W-sa Bhiyw Cu Ah-k-c-n Xangv\mSv D-bn-p. tIcfw CXns\ i-ambn FXnp. AXoh `qI kmy-X-bp {`witaJ-e-bn nXn-sN-p Ime- - g w sN Cu Umw s]mfnp \ot-Xv hfsc AXym- t ]- n- X - a m- W v . s]mfnp \op--Xn-t\m-sSmw ASn-b-n-cambn ]pXn-b Umw \nn-n-sn tIcf P\-Xsb Ad-_n--Sen \npw hmcn-sb-Sp-tn hcp-sa òXn-P-\-I-amb Ah-bmWv \ne-\np--sXv ]T-\ sXfn-bn-p-p. `qanbpw Pehpw hmbphpw Ghpw Ah-Im-i-s--Xm-Wv. kzm Ahsb \oXn-c-ln-Xambn I-Sn-bn-cn-p-p. \oXn-bnm- n- S p kam- [ m- \ - a n. Fmhpw Al-am-bXp e`np--XmWv \oXn. ChnsS Poh\p-thn tIgp Hcp ]w P\X. Abhm-kn-bpsS IjvS-mSn s\m-cs-Sm-h \oXn-am\-. ]pXnb Uman-\p XS- Fp- X - s - b m- b mepw \psS `c-Wm-[n-Im-cn-I \oXnt_m-[tmsS ssZh-n B{ibn-p-sImv Cu {]iv\n-s\mcp imizX ]cn-lmcw ImWp-sav \apv {]Xyminmw.
Bbn-c--W-n\v
hnizm-kn-I-fp-sSbpw kmny-n Nm-nse ncw ka-c-- kin-pIbpw sFIy-ZmVyw {]Jym]n-p-Ibpw sNbvXn-p-v.
A`n-hy sFkIv am ^ne-Ivknt\mkv Fn-kvtIm-, A`n-hy amXyqkv am am-dn-tbmkv FnkvtIm Fn-h \nc-h[n sshZnI- c p- s Sbpw Bbn- c - - W - n\v hnizm- k n- I - f p- s Sbpw kmn- yn Nm-nse ncw ka-c- kin-p-Ibpw sFIyZmVyw {]Jym- ] n- p- I bpw sNbv X n- p- v . Cu AXn- P o- h \ t]mcm--n ae-c amtm kpdn- b m\n k`- b psS kmaqly {]Xn-_-X hyXykvX coXn-bn {]I-S-am-phm Ignp FXv A`n-am-\-I-c-amb hkvXp-X-bm-Wv. tIc-f-ns i-amb hmZns ê-ambn ]pXnb AWsv \nn-p-Xv kw_-n cq]-tcJ Xm-dm-m kp{]ow-tImSXn \nb-an D-Xm-[n-Imc kanXn tIc-f-tmSv Bh-iy-s-n-cp-p. Aev ] w Xma- k n- m- s W- nepw tIcfw cq]- t cJ Xm- d mn \In. \ne- h n- e p AW- s -
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-samgn-hnf-p-I
ZuXy kc-Wn-I-fn hgnhnf-p-I BIp [mcmfw Nn-I \psS k`m-]n-Xm--m-cpsSbpw sshZn-I-cp-sSbpw av hyn-I-fp-sSbpw hmp-Ifn\npw \apv e`n- mdp- v . Cu Nn- I \psS ZuXykc-Wn-Iv IqSp-X {]Imiw ]Icp- I bpw in ]I- c p- I bpw sNpw. A{]- I mcw \psS ZuXy-k-c-Wn-Isf {]Im-in-n-p-Ibpw in]-I-cp-Ibpw sNp Nne Nn-I "samgn-hnfpI' F Xe-s-n ChnsS Ah-X-cn-n-p-sIm-s.
cmtPjv B. aq _n.-Un. Hmw hjw
""]cn-anXn Cm ssZhw ]cn-an-Xn-bp a\p-jy-\mbn P\n--tm ]cn-an-Xn-bp a\pjy\v ]cn-an-Xn-bn-m ssZhs Adn-bphm km[n-p. ssZhs Adn-bphm ssZhn\npw ]Tn--Ww. Cns temI kml-N-cy--fn \npw ssZhs Ism Ign-b-Ww.'' ^nen-tmkv am {Intkmw henb sa{X-tm-eo
""ssZhw X Ah-Im-i- D-c-hm-ZnXz-c-ln-X-ambn D]-tbm-Kn-m Xo-bmbpw A-Xns inm-hn[n e`n-pw.'' tPmk^v amtm sa{X-tm-eo
""Pohn-X-sa-m izmkw hen-pI am{X-a-. Fs\ Pohn-tWm As\ Pohn-p-I-bm-Wv. a\p-jy-\mbmte a\p-jy-\mbn Pohn-m Ign-bq.'' KohKokv am A-\m-tkymkv Fn-kvtIm
""k` Hmbn hf-c-W-sa-n \mw BcmWv FmWv Fp kzXz-t_m[w \ap-p-m-bn-cn--Ww.'' tPmk^v am _-_mkv Fn-kvtIm
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""kXy-n\v Adn-b-s-Sm Hcp Xew Dv. B Adn-b-s-Sm Xe-n-te-p bm{X-bmWv B[ym-o-bX.'' amXyqkv am am-dn-tbmkv Fn-kvtIm
""ap--hs \ne-\nv Fs Pohn-Xn\v A]-I-S-amWv Fv Nnn-p Cu temI-n-emWv {InkvXp \s ip{iq-jbvmbn hnfn-n-cn-p--Xv.'' {KntKm-dn-tbmkv am kvtX^m-t\mkv Fn-kvtIm
""\psS ]T-\- \psS hnizmks hn-n-m DX-IpXmI-Ww. Bg-n-ep ssZh-t_m[w krjvSn-m Ign-bpXmI-Ww-. ssZh-im-kv{X-n-eqn hy-amb \ne-]m-Sp-I kzoI-cn-p-hm \apv Ign-b-Ww.'' tXmakv am Xotmkv Fn-kvtIm
""\psS anj {]h-\- ssZhhpw temIhpw Xn-ep _s ZrV-am-p--Xm-I-Ww. AXn-\mbn Iqmb {]h\w Bh-iy-am-Wv.'' dh. Ae-Ivkm- tXmakv
""Fm {]Xn-Iq-e--fn\npw hnSp-hnp Hcp {]Xn-tcm[ acp- ssZhw. Fm {]Xn-Iq-e-fpw t\cn-Sp-hm \s _e-s-Sp-p in-bmWv ssZhw.'' dh. ssjPp ]n. tPm P\-d sk{I-dn amtmm bph-P-\-kJyw
""{]mn-m thn Pohn--Ww. Pohn-m thn {]mn--cp-Xv. Db-c-fn \npw in e`n-n-s-n \psS in GXp-an-, \mw Hp-an-.'' {io. ]n. bp. tXmakv \h-Po-h tImbw
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""Gdn-sbmv tNmZn-nv Ah Ah-t\mSv Dcw Hp ]d-n'' (eq-tm. 23:9)
Fs kwKo-X-]-T-\-n "dv' (]m-mXy kwKo-Xau\-ns ae-ap-I-fn ap-ho-gp-p-v.... Iqp-bm-{X-mcm \n\pw kzmK-Xw.... ^m. t_m_n tPmkv In-mSv
n Hmtcm kwKo-X-n-sbpw CS-th-f-I-fn hcp \ni_vZ-X) F ]mT-ns ]T-\-th-f-bn Aym-]-I Rp ap]n ]cn-N-b-s-Sp-nb {]i-kvX-\mb Hcp ]mmXy kwKo-X-s\ Hm hcp-p. B kwKo-Xs Xs Hcp "]nbmt\m' kwKoXw Bcw-`n-p-Xv GI-tZiw 15 Hmfw "_mdp-I' ("_m']m-mXy kwKo-Xn Hmtcm Km\hpw Xmf-n-\-\p-kr-X-ambn sNdnb sNdnb Af-hn Xcw Xncn-p-p. Acw sNdnb Afhn Xcw Xncn-p Hmtcm Af-hn-s\bpw Hmtcm _m Fp ]d-bp-p.) \ni_vZX Ah-ew-_n-mWv (15 _mdp-I GItZiw Htm ctm an\n-p-I-tfmfw ka-b-ssZLyw). B \ni-_vZX B kwKo-X-ns `mK-am-sW-p Xncn--dnhn-tev Ap-hsc Fs _pn hnI-kn-n-n-m-bn-cp-p. Fm AXp kwKo-X-ns `mK-am-sWp tI-tm BZyw F\nv Nncn-bmWv h-Xv. ImcWw \ At-lns kwKoXw hon Ccpp tIp-hm {ian-pp Fn BZy Hp cp an\n-p-I Hpw tIp-hm km[n-p-I-bn-. ]q \ni-_vZX am{Xw. Fm ]noSv Ftmtgm F\nv At-l-ns kwKoXw tIp-hm km[n--tm Fs ap [mc-W-I Fmw Xs NopsIm-mcw t]mse XIp hogp-I-bm-bn-cp-p. \o \ni_vZ-X-bvp-tijw Bscbpw Ap-X-s-Sp-p-Ibpw BkzmZ-\-ns sImSp-ap-Sn-bn Fn-p-Ibpw sNp At-
sdPn, tXmakv Nmtm _n.-Un. \memw hjw
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l-ns kwKoXw Fs NnIsf DWp- - X m- b n- c p- p. ]p Nnm-[m-cIfn-tev Fs - ssI]n-Snp \S-p--Xm-bn-cp-p. \n \np {]h- l n- p Hmtcm kwKo- X hpw ]q- a m- I pXpw ]q-am-sSpXpw B kwKo- X - ns CS- t h- f - I - f n hcp Hmtcm sNdnb \ni-_vZ-Xbn IqSn-bm-Wv. Fm kwKo-X-nsbpw i_vZ-n-sbpw XpS-hpw HSp-hpw \ni-_vZXbn-emWv Fn- \np- - X v . Hmtcm \ni- _ v Z - X tbbpw Hmtcm ]q-X-bpsS Bcw`-ambn \apv Icp-Xmw. {Iqinse \ni- _ v Z X Hcp Dbs- g p- t ev]ns apsm-cp--ambpw Xncp-hN\w \s ]Tn-n-p-p. Xncp- h - N - \ - n \mw Ipapp {InkvXp Fmbvtmgpw {]Xn-I-cn-p--h-\m-Wv. B {]Xn-I-c-W- Fmw Xs tIhn-m-cs a\-ns\ sXmSp-h-bp-am-Wv. \ni-_vZ-\mb {InkvXphns\ kphn- t ij Fgp- p- I m CjvS-s-n-cp-n F kwibw \n P\n-n-- \ne-bn am{Xw hfsc Npcp- - a mbn \ni_vZ\mb {InkvXp-hns\ hnh-cn-n-cnp-p. tltcm-Zm-hns ap]n ZoL-t\cw \ni-_vZX Ah-ew-_np {InkvXp-hns\ Hcp \n-lmb- X - t bmsS Bbn- c nmw \mw t\mn ImWp- - X v , As- n sXv Ah--tbm-sS. skan-\mcn ]T-\-n\v ap]pw ]T-\-ns BZy-Im-efnepw ap--h ]d-bpItbm sNp-Itbm sNp sXv ImWp-tm AXn-t\mSv DS {]XnI-cn-pI am{X-am-bn-cpp Rm sNbvXn-cp--Xv. B ka-b--fn tltcm-Zm-hp-am-bp IqSn-m-gvNbnse {Inkv X p- h ns \ni- _ v Z X Fs hmsX Ae- n- b n- c p- p. {InkvXp-hns Acw {]Xn-IcWw Fs Atem-k-c-s-Sp-p-Ibpw Akz-XsSp-p-Ibpw sNbvXncpp. B \ni-_vZ-\mb {InkvXp
Fnse {]Xn-I-c-W-ns Dd-hnS-amb bu-\s {InkvXp-hns \ni-_vZ-Xbvp t\sc ]e tNmZyi-c-fpw sXmSp-p--Xn\v t{]cn-np. Fm Cv \ni-_vZ-\m-Ip {InkvXp Fs ]Tn-n-p-pv. B \o \ni-_vZX {Iqip-a-c-Wns apsm-cp--am-sWv. alm ]ptcm-ln-X-mcpw imkv{Xn-amcpw ITn-\-ambn Ahs\ Ipw Npa-ptmgpw Ahs \ni-_vZX kIe m\-n-sbpw cm ]-Xnbmb {Iqip- a - c - W - n- t e- p eyw hbv-em-bn-cp-p. ]nXmhv
Fgp- X n- s m- n- c n- p- - X m- b mWv kphn-tij Fgp-p-Im-c Nn{Xo-Icn- n- c n- p- Xv (tbm- l . 8:6). Fnt\mSpw DS {]Xn-I-cn-p {InkvXp Is-dn-bm {ian-p--htcmSv BZyw \ni-_vZ-\m-bmWv {]XnI-cn-p--Xv. Fm XpSp {InkvXp-hns {]Xn-IcWw {InkvXpXs \ni-_vZ-X-bnse IW-p-Iq-ep-I-fpsS Bgw hn-n-p-p. B \ni-_vZXbn\nv BPn-s-Sp - {]Xn- I - c - W - ns {]l- c - t ijn am\p-jnI _pnv Ap-d-am-Wv. {InkvXp-hns \ni-_vZXsb ]n-
Xs Gev]n ZuXy-\n-l-Wns ]qo- I - c - W - n B \ni-_vZ-X-bpsS m\w D-X-amWv. Cu \ni-_vZX asm-n-\p-IqSn hgn Xpd-p-p-v. ZoL\mfpI i{Xp- - f m- b n- c p tltcm- Z m- h ns\bpw ]oem- t m- k n- s \bpw Hcpannp- I - I qSn sNp- I - b mWv \ni-_vZ-\mb {InkvXp-hns kmnyw. Cu `mKw \ni-_vZ-X-bpsS ImWm-m-gvN-I-fn-te-mWv \s \bn- p- - X v. asmcp `mKv {InkvXp- h ns \ni- _ vZ- X sb Ip\nv \nev hncsImv
bp \psS Nn hsn \np- Xv {Iqin- e m- W v . AhnsSbpw AXv \s Hm-s-Sp-pXv asm-p-a-, {InkvXp-hns {]Xn-I-c-W-s-bm-Wv. Dbn-eqsS {InkvXp hopw {]Xn-I-cn-p-p. Cu `mK-smw Xs {InkvXphns \ni-_vZ-X, {InkvXp-hm-Ip kwKo- X s Zo]v X- a m- p- pv AYhm AXn\v angn-th-Ip-p-v. AsX, Hmtcm \ni- _ vZ- X bpw \nse ZuXy-kw-Ko-Xs ]qam--s.
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Safe Foundations
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IhnX
_nt\mbv t__n _n.-Un. aqmw-hjw
CXv Ce-s]m-gnbpw Imew hnf-dnb ico-c- Dbp NSp-eamw hnNm-c- CXv Ce s]m-gn Imew hkv{Xw ]dnv \-\mbv \nem-hn Ipnv \np-p. CXv Ce-s]m-gnpw Imew Ce-Isf Rms\pw kvt\ln-n-cp-p. DS-hp-I HSn-hp-I ad-nSpw XW--ens taemp Npn s]m--c-sf ad-n-cpp. Fnsehk-- ]qp-hmsamnp Al-bmw I\mv hn\ hnXp ]ns Imbvm ac-sa t]cptIp Ce- Iv Imbvmbn Xnc-sn s]mXp-P\w In ImbvIfpw I\n-hns ]qfpw X\n-n-cpv aqfnSpw aq-bmbv ]e-hw tamn Icn-cp-p. im]-n Iev]\ a\-n De--tm s]mgn-ss lcn-X-Ip-S-I-sf-mw. s]mfn-bs Ccp-fns apJw-aq-Sn-I s]mgn-s kzmamw ]n-e-I Xfnm-sX-bm-hn ]qp-hm-\m-bv. C\n Na-b--fn-m kp-{]-`mXw ]qWw ImbvWw I\-hp-I-fmbv In\n-bp a[pcw Np-c-p ]g--fm-Im cpNn-s temIw kvt\l-^-e-sf Hmtcm Zn\m-yhpw kphn-ti-j-ambv Ce-I s]mgn-mw... Xfn-cm-bn-Sm.
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Larry Philip Varghese B.D. IV
Usually when we think of sacraments, many things come to mind. However, one of those things is usually not missions. Its understandable that we dont think of mission as having anything to do with sacraments. We usually dont emphasize the missiological dimension of the sacraments in our teachings. The reality though is that there is a very crucial link between sacraments and mission. The church mentions it, but perhaps so quickly that you may not have noticed it. The typical definition of sacrament that we are taught is that it is a means of grace or a channel of grace. Normally sacraments are meant to be observed within the community of believers. Only believing adults, and children of believing parents, are allowed to receive the sacrament of baptism which symbolizes, among other things, an initiation into the church or body of Christ. All the other sacraments require baptism first in order to participate in the sacrament. For example, baptism (along with confirmation) is the prerequisite for receiving Holy Qurbana. Therefore, it's fairly straightforward to infer that the sacraments are meant for the benefit of the believing community. Its not the practice to just invite people off the streets to come in and take part in the Bread and Wine. The sacraments are not meant to be given to just anyone. The sacraments are to be administered exclusively for those within the covenant community of God. Now compare this with the idea that mission is usually thought of in terms of those outside the church. It would seem like sacraments and mission have little in common. But does this mean that sacraments are instruments of exclusivity for the church? How are we to understand the missiological significance of the sacraments? What role do the sacraments play in the work of evangelizing? What we
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must realize is that, though the bestowal of sacraments is limited in whom it is given to, the scope and aim of sacraments are far reaching. To advocate my case, lets go back and take a look at a passage from the Old Testament. Old Testament: Sacrament and Mission In the covenant made with Abraham in Genesis 9, God promised to bless him and also to make him a blessing to others. God declares that he would bless Abraham; but this should never be seen separately from the promise of God to make Abraham a blessing to others. Gods intention for Abraham was that he should not hoard the blessings but instead be a conduit through which God would reach many others. The sign and seal of this covenant is circumcision. This sign of the covenant was a reminder of Gods promise to bless and also of the peoples role in being a blessing to others. The world was to realize and see the grace of God through the covenant community. An often overlooked verse is Isaiah 49:6, It is too light a thing that you should be my servant to raise
up the tribes of Jacob and to restore the survivors of Israel; I will give you as a light to the nations, that my salvation may reach to the end of the earth. [emphasis added] Basically God is saying its too easy to just be a community that only looks after its own. Instead God had always intended for this covenant community to be a light to others. They were to be a witness to everyone of Gods love and grace. Thats what being in the covenant community meant, and thats what circumcision was intended to remind them of. According to Paul in Colossians 2:11-12, there is an immediate relation between circumcision and baptism. It should not come as a surprise
is multidimensional, but its important that one of the last things mentioned in the baptismal service is the missional aspect of the sacrament.
Baptism
then to find out that the new sign of the covenant community, i.e. baptism, is also missiological in its scope and aim. The sacrament of baptism has a missiological significance. Baptism Though we may have overlooked it before, in our churchs baptismal liturgy, we find this same understanding present. There is a final exhortation spoken to the baptized which poignantly reads: You who by baptism are the light of the world, be strong by the Holy Spirit with power from on high May you be strengthened by the Holy Spirit to hold forth the word of God in the midst of unbelievers[emphasis added] I cant help but recall the words of Jesus Sermon on the Mount, where he says, You are the light of the world. A city built on a hill cannot be hid In the same way, let your light shine before others... Matthew 5:1416. Baptism is multidimensional, but its important that one of the last things mentioned in
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the baptismal service is the missional aspect of the sacrament. In the case of infants who are baptized, a stern imperative is given to the parents and godparent to raise the child so that he/she may live up to the previously mentioned exhortation. Baptism is administered in the hope that the baptized individual would be a light, illuminating a darkened world, spreading the Gospel of Christ. The baptized, through their identification with Jesus death and resurrection, are to
shine forth the good news that, through Jesus death, death itself was defeated, and through his resurrection, life is available to all who believe in him. Holy Qurbana When Jesus instituted the sacrament of Eucharist he did so with a specific task in mind. The Eucharist was meant not only to be a remembrance for the believers but also a proclamation which should be audible to the whole world. Holy Communion, which is administered only to the believing community, also carries a significant
missiological scope and aim. The scope and aim is the whole world. A quick look towards the end of the Qurbana liturgy, just like we found in the baptismal liturgy, reveals a missiological emphasis, albeit a subtle one. In the final blessing the priest says, Depart in peace, filled with gladness and rejoicing. (Now at this point, I think as a church we may not have taught this very well. I must thank my theology professor for pointing this out to me.) Before we look at what this phrase depart in p e a c e means, let me clear the air and admit that we all too often use it in this sense: If a brother or sister is naked and lacks daily food, and one of you says to them, Go in peace; keep warm and eat your fill, and yet you do not supply their bodily needs, what is the good of that? James 2:1516. Instead, when we hear the Achen chant the final blessing and say go in peace, we should think back to when Jethro comfortingly said to Moses, Go in peace, just before Moses went back to liberate the people of God from the oppression in Egypt (Exod 4:18). When we take communion we are told to go in peace, back into a world that is suffering. Go in peace, continuing the mission of Jesus Christ.
Sacraments, in a very real way, are to play a vital role in the missiology of the church. The church is called to be a holy, set apart community. This community receives grace from God. But we should recognize that the gifts and graces are not given to the church so that we may be the sole possessors of it, rather we are called to reach out and be a blessing to all nations. N. T. Wright, Bishop of Durham, England, said, It is only as we are energized as baptized people and equipped as Eucharistic people that we are able to go calmly and confidently into the arena of the struggle, whatever it may be, from campaigning for justice to creation care. The sacraments are meant to stir up our hearts and propel our hands and feet into action. As we have seen, the notion that sacraments are purely for the benefit of the participant is an unbiblical concept. The sacraments are meant to invigorate the recipient and the church to engage the world in a missional manner. The church is called to live a sacramental life. Remember, sacraments are a means of grace or a channel of grace. That is to say that we must not only be the recipients of the channels of grace but we must also be the channel to the rest of the world. It is in this missional context that the sacraments gain their fullness and life.
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we know God since He reveals himself through Scripture (Ps 119:152), through Jesus and through the continued work of the Holy Spirit.
Yet
Mathews George B.D. II
ou must be familiar with the Book of Revelation from the Bible. What if we took the word revelation alone? If we were to look into the history of the word, we would find that it took birth in Latin from revelare. Re-, is a common prefix which means again ( as in rework, replay) and velum, means a veil or curtain. An Oxford dictionary1 lying in my room tells me that re- also expresses a reversal. In that case, while reveal means to remove the veil, or to uncover something, it also implies a reversal. It may mean something is still behind the veil. In other words, there is something more to know, that is hidden from us. The word revelation has been often attached to God by theologians. They say God has revealed himself to us and continues to do so, too. Yet, all that we know about God put together, is still incomplete like missing pieces of a puzzle. In fact, you would find more pieces missing than the ones we have put together. Alister McGrath shares with us the opinion of writers in the Greek Orthodox tradition, that the revelation of God does not abolish the mystery of God.2 Yet we know God since He reveals himself through Scripture (Ps 119:152), through Jesus and through the continued work of the Holy Spirit. Yet wouldnt you nod your head in agreement if I said we still dont know God enough?
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This, in Christian life, is a progressive matter. Through Scripture, through the sacraments, God reveals to us more and more about himself. While the scripture gives us an idea, a model and narrates the way God has engaged in history, the sacraments help us experience the very reality we read about in the Scripture. When Scripture and the Holy Sacraments saturate our life, we begin steadily understand this revelation deeper. We begin to live in the light of that revelation. There begins to be a relationship. One of the ways, in which the Bible puts down this kind of relationship is: Enoch walked with God ( Genesis 5:24 NIV). Another instance is By faith he (Abraham) made his home in the promised land like a stranger in foreign country. Abraham is a great example of how this revelation drew him into a relationship with God which, literally, took him places even places he did not know; places beyond his familiarity and comfort. But this revelation and relationship gave him a faith so strong that he would just set out at the beck and call of that very revelation: God. There are two things that would cross our attention at this spot. One, we never fully comprehend the revelation as frustrating as it may sound. Two, the revelation necessitates a response. Wait a minute! you might ask. How would I act based upon what is revealed to me when I neither can fully
comprehend that revelation, nor know for sure what is going to happen? That gap between revelation and comprehension is what Bible calls faith. Just like Abraham who set out at Gods call. Just like the Shunammite woman who made cakes for the man of God, when she hardly had any flour and oil left. Just like Paul who set out and preached the gospel to the gentiles, while the rest of the Apostles were in Jerusalem and surroundings. You get the point. So, then, what after we respond?
acts inside the changing realities of our lives. Each new circumstance gives us a newer and deeper understanding of who God is and what He is like. "The steadfast love of the Lord never ceases, says Lamentations (3:22,23), his mercies never come to an end; they are new every morning If God were a colour, we would begin to behold its newer shades. If we were to zoom out a bit from our lives, we would see that God is at work on His grand plan for the world. In it we too play a small, yet important part. That
But
God, who is eternal and doesnt change, acts inside the changing realities of our lives. Each new circumstance gives us a newer and deeper understanding of who God is and what He is like.
Life doesnt end with a single response to the Revelation. We need to be guided by the revelation. Why? As we mentioned before, we never fully comprehend the Almighty God. But He reveals himself more and more, even when we think we dont know God enough3. Day by day we understand him better and better. This is despite the fact that our lives are dynamic, involving change every single moment. But God, who is eternal and doesnt change,
highlights the need for a revelation-guided life, every minute. As he reveals himself more and more, we need to find out how best to respond to this newer aspect of revelation. When the disciples were about to give up being who they were meant to be and went to fish (John 21:1-12), instead, Jesus comes to them and asks them to cast their nets on the other side, and the rest is history. Being experienced fishermen, they could have
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Prashant George
Priya Prashant Angela Prashant Anitta Prashant & Anisha Prashant
Anand, Gujarat
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is a result of the Revelation illuminated in various forms - people, Church, literature, music, art, debate, experiences, relationships . .
Mission
given up, but they decided to respond. The significant thing here is, they took that step. A step which seemed routine. A step which they had taken and failed before. Yet a step that would make all the difference. They responded to the latest way, if I may say, in which God revealed himself. And the rest is history. You and me stand testimony for their latest faith response. My point is this: As God reveals himself more and more, we are required to reassess our response to the revelation. It may require a new move; something different from before. Something along a new territory. Something that is different from the way we have been doing things. Revelation, then, is the basis of mission. There can be a thousand ways to define mission. For starters, it involves our response to Gods revelation. It involves helping another person see what God has revealed to you, your
community, and others. By that revelation, you are illumined; you are adorned by a warm glow such that those who see you (you in plural) will look for its source, the true light. Mission is a result of the Revelation illuminated in various forms - people, Church, literature, music, art, debate, experiences, relationships . . . The list is endless.
Ilumination to Commotion
The persons who believed in the need for reform in the Syrian Church of Malabar, in the 19 th century, were responding to Gods revelation to their specific context. They were illumined by that revelation and set out to reorder their belief system and worship patterns; their lives and their priorities, in the light of what God revealed to them in that age. Migliore describes it aptly: Revelation of God is always disturbing, even a shocking event. It disrupts the way we previously
understood the world and ourselves. Precisely for that reason it encounters resistance and rejection.4 For many it was a discontinuation of traditional beliefs, but for the reformers, it was a continuation and an extension of what God had revealed to the community in the name of Jesus. It was a deeper understanding of God and what he wanted the church to be. It also entailed risking the displeasure of many. There was a commotion, and a no small one, that. Yet they firmly decided to step ahead in faith, just like Abraham. They decided to give all they had to this reformation, to align themselves with this newer understanding of what God had in his heart through the Syrian Church of Malabar. Illumined by the extension of Gods Revelation for the age, they set out to spread the gospel through various missionary activities spearheaded by the Mar
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Mar Thoma Sunday School Nagpur
Varghese Mammen & Family

Inchikalayil Ranny
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Thoma Evangelistic Association, in 1888. The Church, today, is involved in a number of mission activities all over India and beyond, illumined by the light she saw through the eyes of the reformers. Now we are in 2012. 175 years of reformation celebrated and nearly forgotten. What is our vision of God like, today? Are we allowing God to reveal himself to us? Are we even seeking His face? Yes, we as a community responded to the Revelation and set out boldly. 175 years later, we seriously need to pay attention to whether God is revealing more of himself to the Church today. To those who grow in him, he surely reveals more and more of himself. If he has, then we need to reassess how we do mission. We might have to redefine mission altogether. We just might have to open our eyes wider to see what God sees in the world. Remember, this is not abandoning what we have done thus far, but a contintuation of the revelation. It is aligning ourselves to the vision of God for this day and age in the newer territories he has set us in. It is submitting ourselves once again at his feet to calibrate our directions. It is illuminating the world around us by the light of his revelation, that reveals himself more and more from age to age. NOTES.
1
Uo \n]p F.-F. _n.-Un. cmw hjw
s\mcw
s\mcw Adn-bm--h-cptm?
]epw Fm-n-t\mSpw s\m-c-apv krjvSn-Iv Xn ]d-bm Fsnepw _mn Ds-n AXpw s\m-c-ns i_vZ-amWv ]cn-`-h- s\m-c--fm-Wv...... tX-sep ]d-bp-tmgpw s\m-c-amWv a\-kn...... F\npw \n\pw Xn Fv F ha-Xn-en-\p-nepw s\m-c-ap-s Xncn--dnhv Ah-\n-msX t]mtbm? B A Ic-bp-I-bm-Wv...... A Ah\v Xncn--dnhv Dm-bn-cpp As-n ac--e-I-bn InSv Ah Ic-bp-am-bn-cp-n-...... B-_w t]mep-an-m--h\p thn Ic-bp--XmWv s\mcw A[-c--fn-eqsS Zl-\-c-k-n-te-n-d-nb NpSp-tNmc IWvT-n IpSpn Ah s\Sp-hos-p. AXp s\mcw Xncn-bpI henb ]d-n-ep-I-fn-te-, Icp Xop-hm Ip-\o Cm--hp thn Hgp-pI \ns Ip-\o...... AXn\p s\m-c-ns bmYmyw Dm-hpw.......
Oxford Advanced Learners Dictionary
Alister E. McGrath, Christian Theology: An Introduction (Oxford: Blackwell, 2001), 201. Isaiah 42:16
4 Daniel L. Migliore, Faith Seeking Understanding: An Introduction to Christian Theology (Michigan/ Cambridge: Michigan, 2004), 28.
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Kpcp-km-Kcw
hs apJv {]W-b-am-bn-cp-p........-A--bpsS tbipthm Ip\nv hncsImv {]W-bw........-Bchv aotX.... Dbv s]mp - - \nev Fgp-Xn-sm-n-cp-p....... Bt{Im-iv sNhn-sIm-Sp-msX Ah \nXv (hn. tbml. 8:111) Fn-\m-bn-cp-p. sbcp-itew tZhm-ebw......-Icp-WbpsS kmK-cw. Ae-X-p hnip-n-bpsS kmao-]y-n\v apn Kpcp-hns Imn-cnv Bp-th-n-bm-bn-cpp.... Kpcp F hmv ......-\n-ep-m-Ip Nne s]mXphmb [mc-W-I Xs-bp-v. Kpcp-hn-m \mSv temIv Dm-hn-. Kpcp Fpw Nne \ne-]m-Sp-IfpsS `qan-Ibm-Wv..- C-Sam-Wv. injy\v Fhn-sS-bmtWm ]ng-p-Xv AhnsS \nv Fhn-tSv F-Wsa Nqp-]-e-I-bmWv B \ne-]m-Sp-I. ChnsS Kpcp-hns apJv sXfn-bp-Xv Imiy-ns XoPzm-e-I-f-. AXn-ep-]cn kmK-c-ns imX t]mse......-sX-fn-hm apJw....... {InkvXp tZhm-eb ]cn-k-c--fn Bbn-cpp ]m]n-\n-bmb kv{Xosb A`n-ap-Jo-I-cn-Xv Fv ]d-bptm \mw Hmt-Xv Ahs Imn-cn-m-Wv. ]m]n\n F te_ Ah Ahv km-\n-ptm P\- qw Ahv km- \ n- p- Xv Nne AXnc-p-I-fm-Wv. {]Xn-q-Sm-Wv.....-B-cmtWm te_ sN-s-Sp--Xv, Ahsc Cu hnime temI-n Ne\-a--h-cmn Xop-I-bm-Wv. \ni_vZX hmp-I-fnepw.....-k-m-c-nepw Ahsc kv]in-p-I-bm-Wv. {InkvXp ]pcp-jm-cn\v Nne te_-ep-I \Ip-pv Acp tPmv \n-e-cm-Ip-p-v..... Hcp ImXw IqSn aptmv Bbm _n.-Un. \memw hjw ]m--{X-hn-[w.....-\n--fn ]m]w Cm--h.......
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{InkvXp-hns au\- Fn-\p-th-nbm-bn-cp-p......-C-hsf Is-dn-bp-I....... Chsf Isdn-bpI....... Fv F{X {]mhiyw Bhn-mhnv ]d-bp-p-thm......-A-{Xbpw Db-c-n Ahsc X-fpsS I]S hnipnbpsS Dpw-K-iywK--fn-tev Db-cm Ah A\p-h-Zn-p-I-bmbn-cp-p. HSp-hn Ah ]d-bp t\ hmpI Ah ]Wn-Xp-bnb Im]-Sy-ns ASnm-\- Cf-p--Xm-bn-cp-p. \o hn[n-cpXv F hN\w \tmSv ]dbp-Xv Fn\mWv. hn[n-p-hm....-ssZ-h-n\v am{Xsa Ah-Im-i-ap-q..... ImcWw Ah ]cn-ip-\m-Wv. AXp-sImv {InkvXp tNmZn-p-I-bmWv \n-fn BmWv Cu kv{Xosb hn[n-p-hm A[n-Imcw DXv........ Ahs hmp-I hopw Ah-cpsS I--fn apg-p-I-bm-Wv. \n--fn ]m]w Cm--h Is-dn-bs.... {InkvXp-hns\ hopw hmbn-p-tm \apv tXmp-I `h-\-nse A-bpsS {]Xn-Iam-bm-Wv. ImcWw aq Ipn-I Cf-b-h-tcmSv hgv Dm-p-tm A BZyw au\w ]menp-Xv ,kzm`m-hn-I-ambn Ie-lnv Pbn-m Ignbm Xs Cfb Ipns\ kwc-n-m-\m-Wv. Ipn\v Dcw app-tm, k-i-nbpw \njv^-e-am-Ip-tm BsI B{i-bw-A--bm-Wv. Ahs hnXp- A-tbm-Sp lrZbw ]I-c BWv . Hcp Abv v am{Xw a\- n- e m- I p Ahs Nne \ymbfpsS- t\ hnXp--epI AXv A-bpsS ]cn-]m-e\ [-ns Du-ambn amdp-I-bm-Wv. AbpsS Nne tNmZy-fpsS apn apXnh Xe-Ip-\nv aSp-p. {InkvXp ChnsS Xs kvss{XWXsb Pzen-n-pI-bm-Wv...-am-Xmhv Ah F{X-Iv hgpXntmb aI-\m-sW--dn-m-epw, hgn--p-ambn Ccp-fns\ hIpamn Imn-cn-p--Xv....-A-h-fpsS Nne-{]Xo--I-fm-Wv. Xs aI CXp-hsc ]q-ambn \in-p-t]m-bn-n-......- A-h\v C\nbpw Nne kmyX-I Dv F Nn-bm-Wv. {InkvXp FpsImv Ahsf hn[n-p-n-, Hcp ]t AbpsS {]Xo-bmImw. Cu ]pcp-jmcw Bh-iy-sSpXv hn[nbmWv. AXv Ah FhnsS \nppthm Ahn-sS-hv Ahsf Ah-km-\n-n-pI F-Xm-Wv. Fm {InkvXp-hns hn[n t\ hn]co-X-amWv, {InkvXp Ah FhnsS Fn-t-c-Wtam..... Ahn-tSv Ahsf Fn-p-p AXmWv Ahs hn[n... hn[n-sb-n Ah Nnn-p-Xv C-s\-bm-Imw.., Fm ]m]-n\pw Hcp ]mfn Dm-Imw... hy`n-Nm-c-n ]nSn-n-cn-p ]m]ns ]mfn Fhn-sS-bm-Wv. kv{Xotbbpw ]pcpj-t\bpw Hcp t]mse inn-p-hm Ign-bm
hyh--I-fn Rm hniz-kn-p-n Fv {InkvXp Ah-tcmSv au\-ambn ]d-bp-pv. Hcph /Hcp-h ]m]-n\v ASn-a-s-Sp-Xns {][m-\-Im-cWw Ah/Ah \np ]cnk-c-am-Wv...... ]m]n Fsms ]d-bp-Xv PohnX {]mcm_v[-fpsS ay-n hgp-Xn-tmb Pohn-X-amWv. {InkvXp ]d-bp Nne hmN-I- A{X Iv \nm-b-I-amWv Ahpw, Ahpw. ImcWw PohnX hgn-m-c-bn-eqsS aptmv t]mIp ]m]n-\nbmb kv{Xosb cq-ambn t\mp-hm-\p P\-ns I]S a\-km-n-\Ip B-_ew {InkvXp ChnsS tNmZyw sNp-I-bm-Wv. C\n Ah-cpsS {Kma-n-tev . Xe Db-c-n kzm`n-am-\-tmsS \S-m X sIp--h-fmn {InkvXp Ahsf amp-p. ChnsS {InkvXp-hns kn-[n-bn-tev h ]pcp-jmcw Kpcp-sh alm-km-Kcw sImv AhsXnsc AW-sI-p-I-bm-bn-cp-p. C\nbpw c-s-Sm\p Ah-km\ kmy-X-Ifpw AkvX-an-np-sImv. Fm {InkvXp-sh alm-km-K-c-ns ASptv HmSn ASp-p--h\v ImWm Ign-bp-Xv Bv A-l-kn-p Xnc-am-e-I-f- im-am-b, kuay-am-b, im-Kw-ò-c-am-b- Iptmf-fm-Wv. Cu kmK-c-ns lrZ-b-n-tev HmSn ASp-p Ghcp-tSbpw Imep-I-fpsS thKX Ipd-bp-I-bm-Wv. AtX... kmKcw Ftmgpw AXv sNp-pv .kmK-c-n\v AXn Cn-cn-p-Xv aW-ep-sIm--mWv Xn-tev HmSn ASp-p GhtcmSpw aW Hcp \nanjw thKX Ipd-bvm a{n-p-p. CXv Hcp [ym\-n-\p Ahk-c-am-Wv. aW a{n-p-I-bmWv F\nv kmK-cns AKm-[- Adn-bmw....-A-Xn-\m \n\v Hcp [ym\w Bh-iy-am-Wv.... tZhm-ebw Ftmgpw \psS thK-X-Isf Ipdbvp-n-S-am-Wv. Nne au\- AXv [ym\-n-\p- thZn-bm-Wv....-]p-Xnb cq]-s-Sen\p thn-bp Blzm\-am-Wv. HSp-hn Ah Fgp-Xn-bXv Fm-bn-cn-mw....F-m-bn-cp-mepw AhfpsS Ip-t_m-[-ns Ip\oI-W- Ahs A-c-sf \\bn-n-p-mh-Ww. Hcp ]t Ah Fgp-Xn-bXv Ah ]d Ah-fpsS ]m]- Bbn-cnmw Adn-bn-..... Cs\ tIn-p-v..... IS-e In FXv.... IS]p-dv Fgp-Xn-bm IS-e kln-n- Hcp Xnc hv AXv ambvpw t]mepw! {InkvXp-hn hN\w F Xnc CXm AhfpsS ]m]- Igp-Ip-I-bm-Wv. AXp-am-{X-a Ah {InkvXp-hn kv\m\w kzoI-cnp- I - b m- W v. hgp- X nb Pohn- X - n \nv..... {InkvXphmIp kmKcw Hcp Xo Pew t]mse Ahfn-tev {]h-ln-p-I-bm-Wv.......
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Vijish George (B. D. I)

here lived a family in the eastern rural part of Kerala. It was a family of four, a father and mother with two children. The father was irresponsible with his duties, and there was no peace in the family. He never worked sincerely to meet the needs of his family. As days passed, the family faced severe crisis, due to which the husband compelled his wife to share a bed with his friends for the sake of money to pay off his debts. The woman endured her husbands cruelty with pain and agony putting her dignity at stake for the sake of her children. This continued for several days without the knowledge of the children, but gradually the society came to know of the familys condition.
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One day while the elder son was at school, he overheard his friends making fun of his mothers deeds. Hearing the discussion, he was shocked and became infuriated. When he reached home, he saw his father making a deal for his mother. He ran straight to his father and pushed him with fury. A fight ensued in which the fathers head hit the wall, and it started bleeding. The mother seeing this, cried out aloud. She hit the boy and cursing him, asked him to leave the home. The boy left in rage and great pain. Walking a long way, the boy was thirsty and sought a place to quench his thirst. Noticing carefully he saw a tent (panthal). He rushed towards it and saw that a Bible convention was being held there. When he was drinking, he heard the convention speaker say, JESUS LOVES US. HE WONT LEAVE US IN THE MIDST OF TROUBLES AND PAIN. HE IS THE WAY WHICH WILL LEAD US TO PEACE. The speaker asked the people to come forward and testify for what the Lord had done in their lives. No one in the crowd moved, but the boy feeling the surge to let out his emotions, spoke of everything he had gone through. Then the boy asked, Tell me, what should I do now; will your God show me the way? Will he give me peace? Tell me. The crowd remained silent. After the convention the boy was left all alone since no one turned to him, neither the
man revealed his true identity and the truth about her son and shared about all that had happened since her son had left home.
crowd nor the speaker. He cried out, There is no one to help me, not even God. A beggar after having seen all that had happened came to him. Feeling pity for him, he spoke, For many years I have been experiencing the same. There is no one to hear me, not even God. The convention is held here every year. The people are the same, the message is the same and the attitude of everyone also remains the same. I have not seen Christian living make any difference. Then the beggar took the boy with him to a small hut where he lived. He shared his food with the boy. Sharing with the boy what he had made the beggar realize his mission which was to save this boy and his future. He decided to stop begging and start working for the boys livelihood. He worked hard and gradually started earning enough to meet their needs. He made the boy continue his studies and encouraged him to forget his pains. Then he decided to accomplish his mission through reuniting the boy with his family and transform the life of his mother. One day, he visited the boys home with the money he had earned. He introduced himself as her husbands friend and said that
The
he had come to repay an old debt. During the conversation, the man asked about her elder son. She described everything that had brought her family to shatters in which she lost her son and eventually also lost her husband to death. The man revealed his true identity and the truth about her son and shared about all that had happened since her son had left home. He told her about the changes in his as well as her sons life. The man assured that from then on he would support her family and help her abandon her earlier ways. She asked him why he was doing all this. He said, This is the MISSION that God gave me. She joyfully accepted her son back into her life. The beggars mission was accomplished. Both the mother and the son now wanted to work towards improving their family conditions. This story tells us that being Christians we receive illumination regarding mission, but these do not get converted to actions. Here the beggar, in a particular life situation, is illuminated with his mission and works towards its implementation. The beggars life was transformed and it led to the renewal and transformation of a familys life. This also brings out the humility and sacrificial attitude in a person. This is MISSION. So we must be ready to implement the mission of God by transforming ourselves through the path of sacrifice and trust in God.
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major thrust of Jesus public ministry rests on building relationships. It is this relationship which Christ speaks of in terms of the Kingdom of God.
The
ission is the very core of our being and foundation of our existence. The whole world or the whole creation is the arena of Gods mission. The term mission does not appear in the Bible, yet the concept of mission is present all throughout the Bible. Gods work in the history of the people of God has been experienced as both revelatory and redemptive. Each one of us is created with an in built mission in the image of God, in his likeness, and given the breath of life. So, we have been entrusted with the responsibility of fulfilling Gods mission in our lives. The motto of the Mar Thoma Church is Lighted to Lighten. This motto explicitly reveals the mission of the church. Illuminating the neighborhood is the task of the members of the church. While the people are freedom conscious and fight for their rights, Christ calls
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his followers to a disciplined life and to follow the way of renunciation and to carry out good works without desiring the fruit of ones labor. The resurrection of Jesus Christ makes us conscious of Gods engage-ment in mission for transformation. He gives us power through resurrection. The mission of the church is to follow the lifestyle of the cross in all walks of our life, everyday. The major thrust of Jesus public ministry rests on building relationships. It is this relationship which Christ speaks of in terms of the Kingdom of God. Relationship binds all aspects of the community life, and hence, its mission is to develop more dialogue, formal and informal, at all levels to bring out the very best in each one for the edification of all in the community and for the glory of God. The church is the body of Christ. Worship and sacraments keep the members together as a community. Mission is indicative of putting more life into the life of other people. There is a mission of the church to its members and a mission to the outside world. The challenge before the church is to read the signs of the times and establish Kingdom values by living out the faith. So, mission is about sharing the human experiences of social living to construct Christ-centered lives with Kingdom values. The church should be able to transcend all barriers such as caste, class, race, tribe, and culture in order
to reach out and to establish the values of the Kingdom of God by living out the faith. In the context of present day challenges, the church needs to develop new styles of action and awareness based on Kingdom values and thus, become promoters of justice and social transformation. The church has to partake in the ministry of reconciliation and fellowship. In a world of crime and terrorism the mission of the church is to become the illuminator so that life, in all its forms, is respected and valued. The second coming of Jesus is to gather the faithful and all those who belong to him; they are to be judged according to the choices they have made, as a response to Gods salvific act in Christ. The glory of redemption lies in the fact that God respects the freedom of choice He has already given to his creation. Hence, mission means to realize this truth and live a responsible life where salvation is rightly appropriated, a life that is found eternally with God in the community of Gods Kingdom. Preaching and hearing of the Gospel should illuminate us and also enable us to take up the challenge to live in the Gospel today. The mission is consummated in the culmination of the experience we all will have in the Kingdom of God. Our God given mission is to find the place of each life in the Kingdom of God.
second coming of Jesus is to gather the faithful and all those who belong to Him; they are to be judged according to the choices they have made, as a response to Gods salvific act in Christ.
The
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K. A. George & Annamma George

Anand, Gujarat
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Mr. Ben Oommen & Mrs. Tanu Ben

Paremadathil Puthen Veedu Kallissery P. O. Chengannoor - 689124
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hf-bp-sS hnhn[ ]S-hp-I-fn Xs hynXz-ns `mK-am-Ip hnizm-k-B-Nm-c-sf Fdn-p-I-fv ]pXnb H-ns\ \p-h-fpI FXv kam-\-XI-fn-m Hcp {]bXv\-am-Wv.
ZuXyw angn-bn {]Im-i-amWv aXn-bn {]tbm-K-amWv Ahn-Lv\-sam-gpIpw ka-b-\-Zn-bn Npgn Ag-Ivsa-\bpw ka-c-hocyw
''It is however a bold humanity - or a humble boldness. We know only in part but we do know."
- David Bosch Transforming Mission ZuXyw ]p\hm-b-\-I-fp-sSbpw cq]-sSp-en-sbpw Bi-b-kw-]p-jvS-amb Hcp cq]-tc-J-bm-Wv. Po-- hnX N{Ins Ne-\-n ZuXyw hyXy-kvX-am-\- {]ISam-p-p. hyn, kaq-lw, kwL-S\ Fn-hbpsS ]m-e-n ZuXyw \nh-Nn--s-Sp-Xv hy--Xy-kvX-am-bmWv. ]e -D-Zy-a-fpw AIm-c-W-ambn ]gn--s-Sp-I-tbm, A-iq-\y-ambn ]pI-gvs-Sp-Itbm sNp-p. Wilbert R Shenk FgpXnb The Mission Dynamic F teJ-\n ss{IkvXh ZuXy-ns cv {]Jym-]nX ey tcJ-s-Sp-n-bn-cn-p-Xv NphsS tNp-p. 1. Faithfully witnessing to the reign of God 2. Live as a sign of this reign.
tPm ]n. tPmbn _n.-Un. Hmw hjw
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ZuXyw
kp]-cn-Nn-X-amb Cu eyw, ZuXy-ns ka-Im-en-I\pw klbm- { Xn- I - \ p- a m- W v . A]-- Iz- a mb Nnm-[m-c-I {]mtbm-KnI Xen- s e- n- p- t m eyw F k- l - b m- { Xn- I s\ ZuXyn\npw hfsc AIse {]XnjvTn-p-p. "ZuXyw' Cv hyn, hyh-, ss{IkvXhk`, kaqlw - - Fo hyXy-kvX-amb km[y-XIsf Fs\ kzm[o-\n-pp Fv Cu teJ-\-n-eqsS hne-bncp-m Xmev]-cy-s-Sp-p. 1. ZuXyhpw hyn-k-hn-ti-jXbpw (Mission and Individuality) Hmtcm hyn-Xzhpw A{]-ta-bamb ssZh-Ir-]bpsS Zriy-km-mXvIm-c-am-Wv. ZrjvSn, kam-\-X-Isf Af- n- S p- t mgpw A\- - a mb sshhn[yw am\p-jn-I-Nn--I-fpsS ]cn-anXn hy-am-p-p. ""Of all the difficult persons I have met with, the most difficult person is myself.'' XnI Cuiz-c-hn-izm-khpw a\-km-nbpw D Hcp km[m-cW-hy-nXzw Hcn--se-nepw ISp- t ]m- b n- p am\- k nI kw-Lj-ns hnhc-W-am-Ipp apI-fn Dcn hmp-I. hfsc-thKw Hgp-Ip Pohn-X-ssi-enbpsS hm-hmbn \ne-sIm-ptm, Hcp a\p-jy Xs PohnXs XmcXay ]T-\-ns \ngen, sNdptXm heptXm Bb tamSn-]n-Sn-n--ep-I-fn Xf-n-Spp. ChnsS PohnXw \ne-\n]n\p-th-n-bp ]cn-{i-aam-bno-cpp. ASn-m\ Bh-iy--v thn- b p ]cn- { i- a - n\v tijta hnizm-km-Nm-c-pw aXn\pw a\p-jy {]m[m\yw \Ip-p-q. Hcp- I qw Bi- b - - f psS kwtbm-P\hpw {]tbm-Khpw BWv Hcp anj {]h-\w. {]mtbmKn- I - X - e - n Ccw anj {]h-\--fpsS kzm[o-\-nse-p Hcp hyn-bpsS am\knI hym]m-c-s-p-dnv \mw Nnn--Ww. hf-bp-sS hnhn[ ]S- h p- I - f n Xs hyn- X zns `mK-am-Ip hnizm-k-m-Nmc-sf Fdn-p-I-fv ]pXnb H-ns\ \p-h-fpI FXv kam-\-X-I-fn-m Hcp {]bXv\am- W v . Fm- b v t mgpw anj {]h- \ - v t\XrXzw \Ip \yq\-]-w X ]Tn-n-p hnizm-k-n hfh-cm-Wv. ChnsS ssZh-cm-Py-ns {]h-\-n Ghpw thZ-\mP-\-I-amb Ah-bvv hnt[-b\m-Ip-Xv anj-Wdn A, adnv hnizm-k-n-tev IS-p-h-cp Hcp hyn Pohn-X-am-Wv. ChnsS anj-Wdn ZuXys {]Im-in-npp Fm {]mtbm-Kn-I-XbpsS ]nnse B-`mcw hlnImcWw Fhn-sSbpw Bi-b-fpsS amw AWn-I-fpsS Fw Ipd-bvp-Ibpw hyh--I-fpsS ka-hm-Iy-sf Xmfw sXn-pIbpw sNpw. ss{IkvXh Bi-b- hf-cptm, AXv kmaq-lnI \thm-m\-ns IqSn Dbs-gp-tm-Wv. ss{IkvXh hnizmkw ]Tnn-p Pohn-X-coXn A\p-I-c-Wobhpw amXr-Im-]-c-hp-am-Wv. ZuXyw CXc hyh- - I - f psS apn kam-[m-\-n-te-p- Xmtmembn amdp-p. ]e hyh--Ifpw sNmn ]Tn-n-p Xo{h-amb Hcp Bi-b-kw-ln-X-b ss{IkvXh hnizm-kw. Pohn-Xm-\p-`hfn-eqsS - - cpNn--dn-bp kmao-]y-amWv Cu hnizm-kw. Fm Ccw ZuXy-fpsS hf av kwL-S-\-Ifnepw Ah- b psS {]h\-
CXc hyh--I-fpsS apn kam-[m-\-n-te-p Xmtm-embn amdp-p. ]e hyh--Ifpw sNmn ]Tn-np Xo{h-amb Hcp Bi-b-kw-ln-X-b ss{IkvXh hnizmkw. Pohn-Xm-\p-`-h--fn-eqsS cpNn--dn-bp kmao-]y-amWv Cu hnizm-kw.
ZuXyw
p-Xv hnizm-kn-tep IS-ph-cp hynPohn-X-am-Wv. 2. ZuXyhpw hyh-Ifpw (Mission and Organization) Imcy-ti-jn-bp Bi-b-sf {]h-\--a-am-p Iqm-bvaI- f mWv kwL- S - \ - I . kaq- l ns krjvSn-bn aXkwL-S-\Ipw kzX{ kwL- S - \ Ipw Xpey-amb ]m-fn-Xz-apv. ss{IkvXh ZuXyw Zriy-amb kmaq- l nI am- v Fmepw Imc-W-`q-X-ambv `hn-n-pv. "k`' hy-amb Bi-b--fn ASn-m-\-an Hcp hyh--bmWv. CXns Ne\w CXc hyh-I-fpsS \ne-\nns\ _m[n-pw.
fnepw `bm- i - - I - f psS Xo{hX hn-n-p-p. Ccw `b-fmWv B{I-a-W--fpsS cq]w [cnp--Xpw. Bi-b- a\p-jys\ A\m-p-tm kl-Po-hn-Isfbpw ktlm-Z-c-s\bpw Xncn--dnbp-hm km[n-m-sX-bm-Ip-p. Fm ss{IkvXh ZuXyw a\pjys\ A-\m-p-n-, ]Icw a\p-jy-a-\-n {]Im-i-ns tKm]p- c - a mbn AXv \ne- \ npp. Cu hyh _-fpsS Dujva-fX Xncn--dn-bp-hm t{]cn-n-p-p. am\pjnI Pns aqeyw hne-bn-cp-p-Xn\v klm-bn-p-p. ChnsS ZuXyw atXv hyh--I-tf-mfpw Hu-
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Well Wisher
Bring the full tithe into the storehouse, so that there may be food in my house, and thus put me to the test, says the LORD of hosts; see if I will not open the windows of heaven for you and pour down for you an overflowing blessing. (Malachi 3:10)
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ZuXyw
sIm-n-cn-p-Xpw kPo-hhp-amb Bcm- [ \ A\p- j v T m- \ - - f nse sXp- I Nqn- m- W n- pI Akm-y-am-Wv. Bcm-[\ kzmX-{yw Hcp P\m[n-- ]Xy cmPyw Dd-p-h-cp-p-p. ChnsS CX-c-a-X-hn-`m-K-p-taep IS- p- I - b - - a mbn anj {]h-\- ap{Z-IpsSpw. sNdnb hogvN-I Hcp henb kaqls \nan-jp-n- _enbm-Sp-I-fmn ampw. C-c-nep B\p- I m- e nI kml- N - c yn ZuXyw {]Im-in-X-am-I-Ww. kq-ambn anj {]h-\ hms- S p- - s - S - W w. {]h-\- PohnX kmy-fmbn amdn kmaq-lnI {]kn Bn-s-Sp--Ww. D]-kw-lmcw {InkvXob hnizmkw Hcp {]tXyI hn`m- K - ns hfbvmbn thXn-cn-sSp-s-Sp-Xm-bn-cn--cp-Xv. "ZuXyw' {]Im-inX-am-Ip-Xv Pohn-Xm-\p-`-h--fn-eqsS-bm-I-Ww. ChnsS ss{IkvXh hnizm- k - ns aqey- sf kmy-n-eqsS ssIamw sNs-Sp-p. {]mtbm-Kn-I-X-e-n KWy-amb m\w Ccw PohnXm-\p-`hp-v. ZuXy-ns - {]Im-in-X-amb apJw CXc hnizmkm-Nm-c--sfbpw AwKo-I-cn-pI F-Xm-Wv. Fm {]h-\ kzoIm-cy-am-Ip kmaq-lnI Ah--bn, Pohn-X-aq-ey- ap--h-cn-tev ]I-c-s-Sp-p. Ccw Ah--I-fm "ZuXyw' Htc kabw {]Im-in-Xhpw {]mtbmKn-Ihpw Bbn Xocp-p. {]h\--fmepw {]h-I-cn-ep-ap-]cn Ch-bnsemsbpw hym]-cn-p ssZh-Ir-]-bmWv ZuXys ê{]m-]vXn-bn-se-n-p--Xv.
Xyw ssIh-cn-p-p. 3. ZuXyhpw ss{IkvX-h-hn-izmkhpw (Mission and Christian faith) {InkvXp- h n- e qsS e`y- a mb \ntbm- K - a mWv Cv k` "ZuXy'neqsS \nh-ln-p--Xv. ssZh-cm-Py-ns A\p-`-hs Hcp kmaq- l nI Pohn- X - ns kmy-h-XvI-c-W-n-eqsS km[yam-Ip-XmWv {InkvXo-bhn-izm-kw. ss{IkvXh hnizm- k - ns hym]\w FXv am{X- a k` ZuXy- n- e qsS ey- a n- S p- - X v . AXn-ep-]cn kmaq-ln-I-amb Ahm-hn-ti-j- aqew ]ntmw-t]mb kaq-lfpsS Dm-cWw - IqSn- b m- W v. {InkvXp- h n- e qsS k`bvv A\p-`-h-th-Zy-amb Hcp Pohn-X-ssi-en-sb-bmWv "ZuXy'neqsS CXc kaq-l-fn Fn-p--Xv. ""I have found that there is a supernatural power in this message that cannot be rationally explained. It may appear ridiculous and fool-
ish to the intellectuals of our day, but it is the power of God unto salvation.'' Billy Graham k`-bpsS ZuXy-fn {]Im-inX- a m- I p- Xv Cu ssZh- ns henb Ir]- b m- W v . kmaq- l nI {]Xn_--X-tbmsSbp anj {]h- \ - ss{IkvXh hnizm-k-ns kmo-I-cWw IqSn- b m- W v . {Inkv X ob Pohn- X ns kmy-amWv kphn-ti-jns bYm kt-i-hm-lI. B{Z-Xbpw klm-\p-`q-Xnbpsams {]Xn- ^ - e n- p ss{IkvXh ZuXy--fn \psS kl- P o- h n- I ImWp- Xv {InkvXp-kvt\-lns {]Im-iamWv. 4. ZuXyhpw kmaq-ln-I\o-Xnbpw (Mission and Social Justice) PmXn-bp-sSbpw aX-n-sbpw A]- I - S - I - c - a mb \nh- N - \ - Cs kaq-ls hn`m-Ko-b-XbpsS ]mc-ay-X-bn-se-n-n-cn-pp. Ccw kaq-l--fn GXp \ne-bn \S-p \o-fpw A]-I-S-I-c-ambn `hn-pw. sshhny- n ASn- m- \ - s Hcp kaq-l-ns ay-n kp]-cnNn- X - a - m Hcp hnizm- k s Ah- X - c n- n- pI FXv Gsd A]-I-S-I-c-amb Hcp \o-amWv. Hcp henb kaqlw ]np-Sp-
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Well Wisher For the mountains may depart and the hills be removed but my steadfast love shall not depart from you and my covenant of peace shall not be removed, says the Lord, who has compassion on you.
(Isaiah 54:10)
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A\ojv kn. kvIdnb _n.-Un. Hmw hjw
Ww I\-ens\ I\-I-ambv I\-hn Pzen-Ww Pzme-bmbv Pohs tPymXn-bmbv \IWw \sb \oXn-bn \nd-hmbv DW-cpI Db-cpI De-In\v Da-bmbv Bg-en Aebpw A\p-P\v Bizmkw XqhWw Xc-f-ambv sXfn-\o-cn XWpv Nncn-Ww Nen-Ww Nn-I N-ambv ]m]-n ]oU\w ]d-bWw ]Yn-I-t\m-Smbv euIoI temI-n emhWy eoe-I amd-Ww, amWw ac-W-n app-I XIWw XS-hd Xpd-Ww ZrjvSn-I ImWWw Ipcn-inse I\n-hns IncWw Adn-bWw A\p-Zn\w A\p-]a kvt\lah AI-Xm-cn Bfpw B \nhr-Xn-tbmsS Nm NjIw tNX\ Npcn Imnb Ims\ I-h sIm-h ]mSnSpw ]mp-I ]mcnepw ]c-nepw Pzen-nSpw Pzme-bmbv Poh-s tPymXn-bmbv
Im
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ssZh-k-n-[n-bn kvt\l]q-amb Nne imTy- t{]mm-ln-n--sSpw Fv F\np tXmn-tmb \nan-j Bbn-cpp AXv. ]ns apt]mv imTy--fpsS Hcp s]cp-ag Xs-bm-bn-cp-p....
imTyw
[ym\n\v Cu Xe-sv DNn-XamtWm Fp tNmZn-m \n-ban-. Fm Pohn-X-ns A\p-`-h-sf hnip thZ-]pkvX-I-hp-ambn Hp tNp ]nSn-m Hcp {iaw \S- p- t m Cu Xe- s - msX asmpw Cu [ym\-n\v ]I-c-am-Ip-p-an-. "imTyw' HcpXcw \n_ _pn-bm-Wv Fv sXn--cnv ]mXn-h-gn-bn ]Sn-bn-d-n-tm-I-cpXv. imTyw ssZhn-I-am-Wv. Fm AXv GXm-mhn BWv Fv am{Xw. thZ-]p-kvX-I-n imTy- Dm-bn-cp-n Fp Xd- np ]d- b m hc- s . \n- b - a mbpw Dmbn- c pp Fp thWw a\- n- e m- m. hnip thZ- ] p- k vX- I ns BZy Xmfp- I \nhn- n- S n- p- t m Xs AXp shfn-sp Inp-p-ap-v. Hcp kaql-ns A[mn-IX, Xmfw \jvS-s-Sp-n-f Hcp tZis \in-n-m a\-mIp ssZh-n-\p-ap-n apg-m-en\n-psImv kvt\l-]qw imTyw ]nSn-m Hcp a\p-jy Fp-p-v. AsX imTyw asm-pam- b n- c p-- n- , A{_lmw ]nXmhp Xs. ""AXp \oXn-am-m Ds-n \o Cu tZis \in-n-ptam? \in-n-pw. Rm Xocp- a m- \ n- - X ns\ tNmZyw sNm \obmcm?''sXn-cn-cp-Xv, ssZhw Cs\ ]dktmjv sI. kn. n-n-. Hcp km[m-cWm-c F \ne-bn - _n.-Un. \memw -hjw kw`-hn-m kmy-X-bpXv a\-n Ip
Cu
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Fp am{Xw. ssZhw ]dp C, \in-n-n-. hopw hp Aev]w IqSn IS imTyw. \mev]-Xv, apXv, Ccp-]-Xv, Ahkm\w ]v! a-bpsS s\n--e-I-bn-te-p Hcp IS-p-I-b-w. Fnpw, Bnm-bn-n-, Ip-s-Sp-n-bn, ]cn`-hn-n-, B apJw tIm]w-sImv Nph-n-. Fn-t\sd Akz-X-tbmsS Hp t\mn-t]m-ep-an-. adn-v, Fm-n\pw \evIn Dcw. AXpw kvt\l-]qw. ssZhk-n-[n-bn kvt\l-]q-amb Nne imTy- t{]mm-ln-n-sSpw Fv F\np tXmntmb \nan- j - Bbn- c pp AXv. ]ns apt]mv imTy-fpsS Hcp s]cp-ag Xs-bm-bn-cpp. kwibw tXmpp Fn Hp-IqsS t\mn Dd-p-h-cp-ntb- mw. Dev ] - n- b n \np Xs XpS-mw. "\o Fs A\p{K-ln-msX Rm \ns hnSn' ]d-bp-Xv am-cp-a-, bmtm-_mWv . tlm! BmWv C- s \sbms ssZh-tmSv imTyw ]nSnm-\m-IpI! Fp-Xs-bm-bmepw ssZhw tIm]n- - W - a m- b n- c p- p. kzmX{yw \-Xm-Wv; Fn-cpmepw CXev]w IqSp-X-em. [ym\w ]IpXn hgn-bn-te-sp-tm Cs\sbms Nnnm hc-s. ASp-Xp tIptm Hcp ]t \n hnkvabnp t]mIpw-. Pohn-m thn imTyw ]nSn-pp AhnsS AXm Hcp a\p-jy. AsX lnkvIn-bmhv Xs. Rm\m- b n- c pp Fn Ah- t \mSv ]d- t t\w, FSm aqVm... acWw Hcp bmYmyam-Wv. AXn\p ap]n \o Hp k-Xn-p-sIm-Spt aXn-bm-Iq, AmsX Xc- a n Fv . F{X {]mhiyw ac-W-ho-Sp-I-fn Rm\nXp ]d-n-p-ap--Xm. Fm lnkvIn- b mhv ssZh- t mSv ]dp; hniz--X-tbmsS \ns ap]n \S Fs, ssZhta \o Hmt-W-ta, Fs Bbp-
ssZh-k-n-[n-bn Hp imTyw]nSn-m \mw hmsX `b-p-Ibm-Wv. ImcWw \mw C\nbpw Ah-t\mSv ASp-nn A{X Xs. C\nsbnepw {InkvXphn-te-p \psS AIew \ap-smp Ipd-bvmw.
ns\ \o F\np Iqn-cWta. - - kvt\l- ] q- a mb imTyw hsn \nXv \o 15 kwh- c s \nd Bbp- n- t emWv FXp Hcp hnkvabtmsS-bmWv hmbn-s-Sp--Xv. hniz-kn-p--Xn\p thn imTyw ]nSn-p tXma-kn\p ap]n CXp- h sc Fgp- X n- b - X v Hp- a F \ \n-b-ap-v. hnem-pdp hnc-enp t\mmsX hnizkn-n Fp iTn tXma-kns\bpw ssZhw tNp-\nn, t{]mm-ln-n-p. C\n ]d-bp-Xv shdpw `mh-\bmWv, Hcp -]t Ah-km\w kvt\lqw Ahs aqm- h n Hcp Npw_- \ hpw sImSp-p-Im-Wpw {InkvXp. CXp ]d- p- s Im- n- c n- ptm s]sv a\-n FhnsStbm Hcp kt-lw. Fm imTyfpw ssZh- k - n- [ n- b n t{]mm-ln-n--s-Sptam? As\-sb-n F\npw Hp imTyw ]nSn- - W w. F\npw ssZhtmSp NneXp tNmZnp hmWw. Xocp-am-\-sa-Sp-m hc-s. Fm imTy-fpw t{]mm-ln-n-sp Fpw BcmWv \ntfmSv ]d-Xv? C Hcn--ep-an. sk_Zn a-fpsS A-tbmSv tNmZn-m Ah- ]d-bpw, aqVm, Fm imTy-fpw ssZh-k-n-[nbn t{]mm- l n- n- - s - S n- Fv. ImcWw Ah Hcn-
imTyw ]nSn--Xm-Wv. Ipw ]d-bm ]ptam F-dn-bn-. GX--bpw B{K- l n- p- t ]m- I p- Xv Ahcpw B{K- l n- p Fp am{Xw. \o cmPXzw {]m]n-p-hcp-tm Fs a-fn Hcp-h \ns hepw Hcp-h CSpw Ccn--Ww. Bnm-bn-n Ft-bp-q. A[n-Imc- n- \ pthn imTyw ]nSn- m\mtWm \o Fs ]n]-n-bXv? AsXs ]nXm- h ns lnXw. Ah \n-bnpw AXv Bp e`n-Ww Fv. tbml-m-\p-apmbn kam- \ p- ` - h w. Xobn- d n Pohs\ \in-np If-bm imTyw ]nSn tbml- ms\ XmoXp sNbvXp {InkvXp. AXpw ]cp-jamb i_vZ-n Xs. Cu Ipdn-n\v hncm-a-an-Sm kab-am-Ip-p-v. Ctm \mw Xncn-dn-bp-p-v, kvt\l-]q-amb Nne imTy-, ASn-hcbnp hmbn- -Ww ""\-bvp-th-n-bp-h'' Fm-ehpw ssZh-k-n-[n-bn t{]mm-ln-n--s-Sp-sa-v. Cu Nn hmbn-p-Ign-npw ssZh-kn-[n-bn Hp imTyw]nSn-m \mw hmsX `b- p- I - b m- W v . ImcWw \mw C\nbpw Ah-t\mSv ASp- nn A{X Xs. C\nsbnepw {InkvXp-hn-te-p \psS AIew \ap-smp Ipdbvmw. Hcp aI As ap]n hmin-]n-Snp Ic-bp--Xpt]m-se, \psS kaq-l-n-\p-thn, Ipp-p-th-n, \jvSam-Ip \psS Xe-ap-dIm-bn, H-s-Sp--hm-bn, ]cn-Xy-Pn-s--hm-bn, ssZh-k-n-[n-bn Hcp kv t \l- ] q- a mb imTyw. AhnsS, \psS ZuXyw Zo]vXam-Ipw, Zi--\-n\v sXfna ssIhcpw, ImgvN-I Gsd kp-c-am-Ipw. {InkvXp-hp-am-bp AIew CmsX-bmbn Fv t_myw hhv tNv Dcp-hnSmw; ""ssZhta, R-fpsS ZuXy-]m-X-bn \o Rsf A\p- { K- l n- - msX R \ns hnSp-I-bn-.''
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tdm_n _m_p _n.-Un. Hmw hjw
s temI-n Ghpw Bhiyw shfn-am-Ip ssZh-n-s {]Im-i-am-Wv. Ccp-ns\ ]gn-phm Ffp--am-Wv. \msams Ccp-ns\ Znh-khpw ]gnm-dpv. AXn F{Xtbm t`Z-amWv Aev]w shfnw ImWnp sImSp-p--Xv. Ccp-n \np-sImv Hcp sagp-Ip-Xncn In-m F{X {]Imiw D-m-Ipw. a\pjy-Po-hnXw hnf-p-t]mse In-Pz-env Cu temIn\v shfnw ]I-cm-\p--Xm-Wv. AXmWv \psS ZuXyw. Iqcn-cp-ns temI-n Pohn A-bmb sle sI F h\nX ]d-bp-p, i-\mb ssZh-ns shfn--amWv PohnXw apgp-h Ahsc \bn--sX-v. ssZhns tXPv \n hcptm am{Xta \apv {]Imiw ]pd-s-Sp-hn-m Ign-bq. N{ kzbw {]Im-in-m Ign-bm tKmf-am-Wv. ]t AXn\nv kqcy-{]-Im-iw {]Xn-^-en--pw. AXp-t]mse ssZh-ns {]Imiw \n hcp-tm ap--h \psS {]Imiw ImWpw. GsXms taJ-e-I-fn-emWv \psS ZuXys Xncn--dn-bp-Ibpw {]tbm-Kn-p-Ibpw sNt-Xv? CXns\-p-dnv \mw t_m[-hm-m-cm-bn-cn-t-Xv AXymh-iy-am-Wv. [mn-I-ambn A[x-]-X\w kw`-hn-p-sImn-cn-p Hcp Ime-L--n-emWv \mw Cv Pohnp--Xv. t\--fpsS ta t\--fp-ambn IpXn-p-bcp B[p-\nI a\p-jy Hcp Imev Akm-[y-sav Fgp-Xn-s ]eXpw t\Sn-bn-cn-p-p. Hcp hiv - t\- - f p- a mbn kpkv t a- c - h - Z - \ - \ mbn \np a\pjy adp-h-iv [mn-I-ambn A[x-]-Xn-p-sImn-cn-p-p. ssZh-an-s-n t]mepw Pohn-m Ignbpw Fsmcp Ah--bn-tev Ahs Nn-I
t\--fpsS ta t\--fp-ambn IpXn-p-b-cp B[p-\nI a\pjy Hcp Imev Akm-[ysav Fgp-Xn---s ]eXpw t\Sn-bn-cn-p-p. Hcp hiv t\--fp-ambn kpkvta-c-h-Z-\\mbn \np a\pjy adph-iv [mn-I-ambn A[x-]-Xnp-sIm-n-cn-p-p. ssZh-an-sn t]mepw Pohn-m Ignbpw Fsmcp Ah--bntev Ahs Nn-I- Ahs\ \bn-p-p. Nn-IfpsS BsI-p-I-bmWv PohnXw. Adn-hp-t\-Sp a\p-jy Adn-hn-\-\p-k-cnv Pohn-p-n-.
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ZuXyw Bh-iy-am-bn-cnp- asmcp taJ-ebmWv _--fpsS XI. hyn-_-pw IpSpw-_-_-pw Cv \ne\nn-msX t]mIpp. Bpw Bscbpw Adn-bm Xmev]-cy-an-m Hcp Ah--bn-te-mWv \mw amdn-sm-n-cnpp.
Ahs\ \bn-p-p. Nn-I-fpsS BsIp-I-bmWv Pohn-Xw. Adn-hp-t\-Sp a\pjy Adn-hn-\-\p-k-cnv Pohn-p-n-. C-c-n [mn-I-X-bpsS A]-Nbw \mw t\cn-Sp shp-hn-fn-I-fn Hm-Wv. a\p-jy-cpsS hmpw {]hr-nbpw Xnep Acw IqSn-h-cp-p. ssZhw DnSv [mn- I - X bpw Cm- n- S v A[mn-I-Xbpw ImWp-p. GsXmcp a\p- j y- s \bpw {]Iminnp kXy- s h- f nw temI- ntep hp-sIm-n-cp-p. Cu kXy-shfn-s ap-hcn-tev {]Xn-ên-n-p- hm \apv km[n--Ww. Fs PohnXw asmcp in-bpsS Zm\-am-sWv Xncn-dn-b-Ww. As\ Xncn--dn-bp-tm-gmWv bYm {]Imiw e`n-p--Xv. ""\n temI- ns shfnam- I pp'' Fv {InkvXp \s ]Tn-n-p-Xv kXy-shfn-ns hm-fmbn Xocp-Xn-\p-thn-bm-Wv. Atm-gmWv PohnXw {]Im-i]qhpw A-h-mbpw Xocp--Xv. Xncn--dnhv \jvS-s-p-t]m-Ip Hcp Xe-ap-d-bmWv Cv hfpsImncn-p-Xv. Adnhv Dsv `mhn-p a\pjy Adn-tb Imcy- Adn-bm-sXt]mIp-p. Xm Bcm-sWpw ssZhw Bcm- s Wpw Adn- b msX t]mIp- p. Adnhv Dsv `mhn-p a\p-jy Fm Adn-hp-Ifpw Adn-hp-Isf-p-dn-p Xs A- X - b mWv Fv Xncn- - d nbmsX t]mIp-p. C-c-n ssZhs Adn- b msX t]mIp a\p- j y\v ssZhs Imn-sm-Sp-p-hm\pw AXneqsS Xm Bcm- sW- p t_m[yw \In-sm-Sp-m\pw \apv km[n-Ww. kpJ-tem-ep-]X Cv a\p-jy-cpsS CSbn hn-p-hcp-p. Cusbm-cp Ah-bn-tev X-fpsS Pohn-X-sf {Ia-sSp-p-hm a\p-jy sh sImp-p. Fm CXn-\n-S-bn Xncn--cn--bmsX t]mIp Hm-Wv Fs kpJw Bsnepw AkpJw Df- h m- p- p- s h- n AXv A[mn- I - X - b m- W v Fp hkvXp-X. ZuXyw Bh-iy-am-bn-cn-p- asmcp taJ- e - b mWv _- - f psS XI. hyn- _ - - pw IpSpw- _ - _ - pw Cv \ne-\nn-msX t]mIp-
p. Bpw Bscbpw Adn-bm Xmev]-cy-an-m Hcp Ah--bnte- mWv \mw amdn- s m- n- c npp. _-v Bg-n thcn-msX t]mIp--XmWv Cv kw`-hn-p XI. \jvS-s-pt]mb _- sf CW- ntp In-I-fmbn amdp-hm \apv km[n- - W w. Cs an-_--fpw hyn-]-c-amb Hcp Bh-iys ASn-m-\-s-Sp-n-bmWv. B Bhiyw ico-cns Xe-n-em-I-s, hnIm-cns Xe-n-em-Is. AXp \ndth-n--gn-bp-tm a\v as-hnsSnepw {i Xncnp XpS-pw. t\sc-a-dnv _-ns ASnm\w ]c-kv]cap-ff ]p-hbv- en-em-sW-n AXn\v IqSp-X Imew \ne-\n-evm Ign-bpw. A-Imcw `qan-sb-bpw Iqcn-cpv PmXn-I-sfbpw aqSn-bn-cn-p Cu temI-n-tev IS-p-h ssZhns tXP-p avinlm-bpsS al- X zs {]Im- i n- n- p- h m \apv km[n--Ww. \nfpsS hnf-p-I {]Im-in-s Fv ssZhw \s Hmn- n- p- p. {]Im-ins Dhw krjvSn-phm AXn- e qsS a\p- j ys\ hosSp-p-hm \apv km[n s. k_nv aU- e o- h ns {]m-\-t]m-se................... ssZhta Ccp-fn Ah-km-\np-hm Fs A\p-h-Zn--cpsX _mn-bmbsX-mw... shfnw sImv \nd-bvm Rm B{-ln-p-p. shfn--n Pohn-m ]cn-l-cn-m, k-ln-m, hn[n In- m amp\Im
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Prof. Thomas Mathew

(Rtd. Principal of M.T. College, Chungathara)
& Family
Malayil House Chungathara P.O., Malapuram
MR. V. V. JOHN
Vazhayilvilla House Chungathara P.O. Malapuram
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was crushed. As verse 24b says, But if it dies, it produces many seeds. Jesus died so that we may live.
What Should I Say?
John 12: 20-27 There is no one who never has troubles in their life. All that matters is how we respond to the crises in our lives. Why me, O Lord? What should I do? How can I face this? Its better to die. These are the things that we ponder in our minds. And there lived a man by the name Jesus who not only had troubles like us but was also burdened to carry the sins of the whole world. What is even more surprising is he knew that he had to die on the cross. Death on the cross was a death of shame. Crucified by three nails, the angels of Satan stood by to see the Son of Man fail in death and waited to hear him shout, O hail Satan. Verse 23: Jesus replied, The hour has come for the Son of Man to be glorified. Jesus who said three times before this chapter My hour has not yet come (John 2:4, 7:30, 8:20), now declares the onset of his hour. Jesus who was becoming a hero of the land was asked for appointments by the Greeks. They knew he healed the sick, resurrected the dead, and fed the 5,000 hungry men, women and children. Jesus was doing miracles; Johns Gospel mentions these as signs. People looked for more performances by Jesus, and Jesus performed. However, not in the way the people thought, but in the way his father instructed. Thus, Jesus predicted his ultimate performance. Jesus predicted his death. No, not death alone; he predicted death and resurrection through which he was to be glorified. He was like a grain in the farmers hand. The grain
The cross was the reserved berth that the Father had prepared for his begotten. And the troubled soul asked, What should I say? If it was this cross in front of me then I would really ask, What would I say? But Jesus knew what he should say. He did not say, Father, save me from this hour, but said, It was for this very reason I came to this hour. The Son glorified his Father through death on the cross, and the Father glorified the Son through the resurrection. Christ honours the one who serves him. Whoever serves me must follow me; and where I am, my servant also will be. This is what Jesus predicted about you and me. When his blood was shed, our sins were washed away. His resurrection from the dead gave us eternal life. And for what he has done, what should I say? Prayer: Dear Jesus, Your love is so amazing, and I want to be with you. What Should I say? Why me O Lord? No, take this my life that is yours, for this is the reason that you came into my life.
Subin John Mathew B.D. II Mar Thoma Theological Seminary
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K. Sam Mathew B. D. I
his is an imaginary story of Aartaban, the fourth wise man, who went with the other three wise men in search of the new born king of the Jews. Aartaban had a very attractive and healthy horse which he took on his journey. He purchased three gem stones namely, sapphire, pearl and ruby, to offer to the king when he would meet him. The four wise men started their journey together chasing the star. They passed through different places, such as forests, canals, rivers and mountains. On their way, they heard an old lady crying for help, who was on the verge of losing her life. Aartaban went near that lady and took her on his horse to a nearby house. He asked the homeowners to care for her and gave them the sapphire gem to meet her expenses. By this time, the other three wise men had moved on in their journey. Aartaban was left alone and lost his way, ending up in Iran. As
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he went farther, the land became more and more desertlike, and his horse was unable to continue on through the thick sand. So, he exchanged his horse with a camel and took it along for his journey. He endured many difficulties along the way, but he finally reached Palestine. There he met a man, and Aartaban asked him, Where is the new born King of the Jews? The man answered, You have to go Bethlehem to see him. Aartaban then started his journey towards Bethlehem, and on the way, he heard lots of cries of pain coming from a tent on the side of the road. On entering the tent, he saw a mother who was hiding her child, while two soldiers with swords in their hands attempted to kill the child. Aartaban stopped them and insisted that they leave the mother and child alone and instead requested them to accept his pearl in exchange. Once the soldiers left, Aartaban inquired of the
mother, Where is the new born King of the Jews? The mother replied, Oh, youre too late; he went to Nazareth. Aartaban hurried to Nazareth and asked a woman he met there, Where is the new born King of the Jews? She replied, He went to Jerusalem. Many years passed by, but Aartaban failed to get a glimpse the new born King of the Jews. As time passed on, Aatarban became old and, it was difficult for him to travel. But somehow he managed to reach Jerusalem again. There he shouted, in a loud voice, Where is the new born King of the Jews? One man replied with great sadness that he had been taken to Golgotha. On his way to Golgotha, Aartaban saw a man lying on the ground who was wounded and whose belongings and money had been stolen. There was no one to help him; many went by his side but left him unattended. Aartaban took him to a nearby inn to rest. He asked the innkeeper to take care of him. Aartaban searched through his pockets for some money to give to the innkeeper but instead found his last gem, the ruby, which he gladly gave to him. Then Aartaban moved towards Golgotha, where he met an old man. Filled with grief, he asked him, Where is the new born King of the Jews? The old man said that he has
been put on the cross at Calvary. At that moment, there was a strong earthquake which caused both of them to fall on the ground, breathing very hard, as if breathing their last. Aartaban, attempting to utter a few words, asked, Where is the new born King of the Jews? Suddenly, he heard a voice from heaven saying, Aartaban I received your offerings of the sapphire, pearl, and ruby. And now, I have received you. After hearing these words, Aartaban breathed his last and left this world to meet his maker. The fourth wise man, Aartaban, for 33 years, continued his search for the new born King of the Jews, i. e. Jesus Christ. Aartaban lived for Christ throughout his life; he went on searching for him, giving away all his wealth for the service of others. He served these people expecting nothing in return. Aartaban did what many of us preach but fail to practice/ implement. Like Aartaban, we too search for Christ, but our searches usually end up unfulfilled; we fail to realize that each time we serve a person in need, we serve Christ. Jesus is in each one of us, and when we serve each other, we do it for Christ. Just as Mahatma Gandhi has rightly said, The best way to find yourself is to lose yourself in the service of others. This should be our MISSION, to find Christ in each person we come across in our lives.
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Revisiting Christian Mission

Introduction Mission is the specific task or purpose which a person or group seeks to accomplish, involving various modes of movement, be it sending or being sent, coming and going, descending and ascending, gathering by calling others to follow, or following. Re-visiting is a term which indicates a going back to something we have already been through or trying to re-understand something in a changed context (new context). In this new context, there is a need to re-imagine and re-visit mission. The word mission derives from the Latin word Missio which means to send. The mission is not ours but it belongs to God. It is Missio Dei, Gods mission. God is a missionary God. We are participating in the action of God in Mission. Christian Mission We are participating in the mission of God for the well-being of all creation. Humanization and reconciliation with Shalom is the goal of the Christian mission. God sent Adam and Eve to the world to till the earth and to keep it. The prophets, disciples, our fore-parents were in mission; they carried out Gods mission through
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their lives. Jrgen Moltmann says that It is not the church that has a mission of salvation to fulfil in the world; it is the mission of the Son and the Holy Spirit through the Father that includes the church. Even though the term mission is not seen in the Bible, the idea of mission is seen in the whole Bible. In the Old Testament, there is a God of liberation. In the New Testament, there is manifestation of Gods love through Jesus Christ. Today, the Holy Spirit strengthens us to identify the liberating God. The Apostle Paul confirmed that the ministry of bringing people to God has been imparted to all those who have been brought to Him. He wrote, God... has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation (2 Cor. 5:18). Tragedy in todays world is that the success of capitalism lies in the maximization of commoditization and monetization processes; there is a need for reconciliation. Robert J. Schreiter says, "reconciliation is a new example of mission". It is the purpose of Christian mission. Stanley J. Samartha says that the spiritual, theological and the ethical dimensions of Christian mission are all inter related in Jesus Christ in his life, work, death, resurrection, and ascension which are historically manifested. The Great Commission of Christ is to proclaim the Good News of the Kingdom, to teach, baptise and nurture new believers, to
respond to human need by loving service, to seek and to transform unjust structures of society, to strive to safeguard the integrity of creation and sustain and renew the life of the earth. Christian mission is not a matter of commission or compassion, but a commission of compassion. The mission of Christian Church is to bring people into a relationship with God, seeking Biblical, nondenominational Christianity, and serving others in the compassion and power of the Holy Spirit. Can we limit the mission in the four walls of the
overcome these challenges we need to re-visit our mission. This is possible through sacramental experience, dialogue, inclusive vision, and community building. Mission as Sacrament The participation in the sacraments is at the heart of our Christian life. This is communion with God and with others. It strengthens and inspires us through the years. The proclamation of the word of God and the edification of the community are part of it. The sacraments are built into the liturgy, reflecting the
Great Commission of Christ is to proclaim the Good News of the Kingdom, to teach, baptise and nurture new believers, to respond to human need by loving service, to seek and to transform unjust structures of society, to strive to safeguard the integrity of creation and sustain and renew the life of the earth.
The
church? No. Todays world is ethnically, ecologically, economically and religiously separated, pluralistic in nature, marginalized, which excludes many, especially the poor, oppressed and disabled. Religious resurgence, the increasing role of religion in political affairs of countries, the concept of minority rights in India, granting of privileges to the majority, anti-conversion bill in India, etc. are some of the new challenges before the Christian churches today. To
reality of God, pointing to kingdom values, equipping the faithful for mission. In the forward of the book Sharing One Bread, Sharing One Mission, Emilio Castro says, The body of Christ, broken for the world, is not only the assurance of our forgiveness, it is also a declaration of Gods love for the whole world. To partake of that body is to share in the suffering of God; it is an expression of solidarity with God and all Gods children. Such experiences are felt by us
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even through the other sacraments. These things experienced in Christian mission make it a sacrament. Christ shared to us the Word and sacrament. His selfemptying love is the model for Christian mission. Sacraments are the symbolic expression of our faith in God. So the Christian mission should help to increase our faith in God. We should have a clear conviction and a deeper understanding about faith in God. In the sacraments there is a relationship with God and the people. The celebration of sacraments helps the humans to transform the people to a new life in Christ. In our Holy Communion liturgy, the final blessing by the priest gives a mission of Go in peace. It is a preparation, and also a reminder of the Commission for doing mission in the world. The sacraments are the source and the basis of the Christian mission into and for the world. Mission as Dialogue The perspective of dialogue strengthens our mission in spiritual and social life situations. Dialogue is not a negation of mission but promotes mission. In the dialogue we should have a clear conviction and openness to understand the other s views. This sets the agenda for mission. There is a balance between conviction and openness in dialogue. If we are individualistic in dialogue, it shows arrogance, but when we co-operate with others, it leads the people involved to accommodate the views of
each other. We should respect and accept others in dialogue. It is a part of the mission because we share with others the conviction about our faith. In dialogue, we influence each other and grow and learn together through the respective faiths. Dialogue is a part of our Christian mission. In Gods mission, there is a dialogue between his creations. In the Gospels, there is a dialogue between Christ and many. Today, the Holy Spirit speaks to us through dialogue. Thomas Michal says dialogue provides believers with the opportunity to examine together those universal human tendencies towards exclusivity, chauvinism, and violence which can infect religious identity and behaviour. In all our experiences of life and in all difficulties, there is a need of dialogue to transform us and equip others. One of the most important biblical examples which explore the relationship between mission and dialogue is the conversation between Jesus and the Samaritan woman in John chapter 4. Dialogue is a conversation between two or more persons where there is always listening and learning as well as speaking and instructing. God entered into a dialogue with His creation through dialogue. Jesus too enters into such a dialogue with the woman. This dialogue transforms her vision and makes her a witness of Christ. In Jesus is the embodiment of
life-affirming life-giving mission. In this pluralistic world there are many inter faith dialogues. We should have a co-existing mind within us in order to give values for a pluralistic world. Mission as Inclusive The mission in todays context contains a shift from exclusive to inclusive understanding of mission. According to S. Wesley Ariarajah, the traditional understanding of the mission is understood as the task of the church to bring God, in Christ, to the unreached people. He says God is present and active in the world, bringing it unto Gods self. Christians, therefore, do not have the monopoly of mission as if it is only for them to do and protect. Gods Mission (Missio Dei), which God carries out in many different ways, includes the creative and healing activities happening in the world but which may not be under the umbrella of the church. In our sufferings God is with us, God loves, heals, and reconciles us. In traditional mission, mission is seen to be about saving people. In our inclusive mission, there should be a genuine concern for all creation. Our concern for the whole creation is very important. Earlier, the main aim of mission was the conversion of the ones to whom the mission was done. Hence it was a formation of an exclusive Christian community. But today the aim has shifted to not merely converting, but accepting them
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Mr. Kuruvilla P. Varghese & Family

Pariaram P.O. Mallappally
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as they are. This is an inclusive mission. In Christs ministry we can see inclusiveness. There is space for all before Christ. Mission as Community Building Geevarghese Mar Theodosius Episcopa, in his article, "Mission of the Church in the 21 st Century" says, Building people is more important than building infrastructures. In our mission, there is a responsibility to build a community. So that this community can remain as an alternative community. In Christs mission, there is always a community-building experience. In the marriage at Cana, the Emmaus event, the meeting with the Samaritan woman and the like, Jesus leads the people involved to engage in new community dimensions. This community is sent out as a witness of this fresh aspect of community. After Christs ascension to Heaven, there formed a community of togetherness. This later became the Christian community, the followers of Christ. This community stands the chance of being a separated community in the society at large, if it follows the exclusivist notions. This is a possible danger in Christian mission too. We have a mandate to accept others as they are, and the Christian community should promote human and social values the wellbeing of creation is our responsibility. The Church is the called out community. Stanley J.
Samartha says, Christian mission has a specific contribution to make to life in the large community to identify them, to support them co-operate with them, suffer with them, pray for their and even die with them, is also part of Christian Mission. Throughout the Bible, there is a calling and the giving of the responsibility to build a new community. Through this, they can re-imagine their mission through new subjectivity. Building community means the renewal of relationship and the understanding about it and there is an experience of
every creature (Mark 16:15). These words were among Jesus final conversations with his disciples before he ascended to Heaven. Marks gospel refers to Christs command for his followers to go preach the gospel to the world, while Matthew reflects Christs emphasis for the gathering to go and make disciples of all nations (Matt. 28: 19, 20). The combination of these two elements is generally considered as Christs primary mission. Our mission is a continuation of Christs earthly ministry. The mission of Christ was given in the Nazareth
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have a mandate to accept others as they are, and the Christian community should promote human and social values the wellbeing of creation is our responsibility.
fellowship. Church is a called out community, which is sent out into the world. Conclusion Mission always presupposes adventures. It is a part of our lives. We are the instruments for building the Kingdom of God. We have to understand the world as it is. Our mission in postmodern contexts is to be meaningful and effective. We have to discover in our generation what William Temple meant by "the Church being the only organisation that exists for those who do not belong to it. Jesus says, Go into the entire world and preach the gospel to
Manifesto as, The Spirit of the Lord is upon me, because He has anointed me to preach the gospel to the poor. He has sent me to heal the broken-hearted, to preach deliverance to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to preach the acceptable year of the Lord (Luke 4:18-19). Christs message was about the Kingdom of God. The fulfilment of the Kingdom of God is our mission. We are called for it. We need to have an awareness of the changing situations and challenges of the world. For this, we need to reread and re-visit mission.
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Tracing Mission in the Great Commission for Illumination and Implementation
Everyone has his own specific vocation or mission in life; everyone must carry out a concrete assignment that demands fulfillment. Therein he cannot be replaced, nor can his life be repeated, thus, everyones task is unique as his specific opportunity to implement it. - Viktor E. Frankl1
The above quote by Viktor Frankl defines that everyone has a purpose in life which he/she has to fulfill in his/her lifetime to find a meaning in it. This also provides a new dimension to ones life that it becomes goal oriented or mission oriented. Mission can be defined as: the act of sending or the state of being sent; being sent or delegated by authority, with certain powers for transacting business; commission; that with which a messenger or agent is charged; an errand; business or duty on which one is sent; persons sent; any number of persons appointed to perform any service; a delegation; an embassy; an association or organization of missionaries; an organization for worship and work, dependent on one or more churches.2 A small body of determined spirits fired by an unquenchable faith in their mission can alter the course of history.- Mohandas Gandhi3 Jesus commissioned his disciples saying, Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And remember I am with you always, to the end of the age (Matt.28:19,20, NRSV). This eventually altered the course of history and the world. This commissioning is on the basis of the authority that
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had been given to him by his Father. As a representative of God, Jesus did not compete with God as king and does not establish his authority over creation; he declares that only God is to be worshiped (4:910). Matthew never gives emphasis to the explicit doctrine of the deity of Christ, but presents Jesus story in such a way that, to have an encounter with Jesus is to encounter the God who is defined in Jesus (cf. John 20:28). The commission was to all the nations. It is now understood as the mission to the world, in which case, the Gentile church now replaces Israel, Gods chosen people. Or is it the case that Israel, now having lost its status as the people of God, is included among the nations to which the churchs mission is directed? In the former case, there is no longer a mission to Israel. Then nations or peoples are the translation, one which can now be understood as the New Israel.
of the Christian message in faith must be actualized in their lives. The call to the fishermen (4:18-22), the tax collector (9:9), and the rest of the twelve (10:1-4) is now extended to all, as an extension of the call to Abraham and in accord with the promise that all nations would finally be blessed through him (Gen 12:13).4 Baptism, here, is the act of getting accepted into the Christian fold. In Matthew, baptism was earlier associated only with John the Baptist; neither Jesus nor his disciples carried out the baptismal ministry. The phrase in the name of along with the Trinitarian formula refers to the authority by which baptism is carried out. Matthew in accordance with first-century CE Syrian Christian Church Fathers developed these liturgical formulas. The essential point is that the one encountered in Jesus as the Son of God and in the Spirit-led church as the people of God is not some subordinate deity but the one true God. The disciples were given authority not only to baptize but also to teach. After baptizing disciples, the continuing Christian community is to instruct them in all that Jesus has taught. All here refers to the Sermon on the Mount and all of Jesus teaching contained in the Gospel, especially the five great discourses. 5
The nations are to be disciples. Matthew here adopted the Markan usage in which the disciples are considered as an exclusive inner group of twelve men who left all to follow Jesus. But after the resurrection, the invitation for discipleship is open to all people of all nations. That is, people are not called to become individual believers but are enlisted as The biblical frame lays the disciples within the Christian pattern in which the mission/ community, whose reception Gospel work has to be carried
out but all said and done remains only in theory; only some part is put into practice. Nowadays, focus in missions has become people centered and welfare oriented, and it is lagging in its duty of teaching the Word of God, which should be the prerequisite of the mission. Thus, we can say mission also has a Scriptural dimension. This means that the Word of God must be preached to all, i. e. evangelization should be done to all, including the Christians and the people outside ones tradition. Through the missions one must make the believers self supporting and self propagating communities.6 We must have our focus centralized on the Word of God, as the Word illumines our paths (Ps. 119:105) and teaches us to implement them in our life (Ps. 119:33). So, let us now work together for practicing what we preach and giving importance to the commands and Word of God. Also, let us hope that people will choose to follow his teachings and live their lives as his disciples. Let us also be certain that he will be with us till the end of the age.
http://www.brainyquote.com/ words/mi/ mission190842.html#ixzz1jM2iSn6r 2 http://www.brainyquote.com/ words/mi/ mission190842.html#ixzz1jM1SFu1F 3 http://www.brainyquote.com/ words/mi/ mission190842.html#ixzz1jM2NIGHV 4 Eugene M. Boring, New Interpreters Bible (Nashville: Abingdon Press, 2002), 503. 5 Ibid., 504. 6 http://www.en.wikipedia.org/wiki/ mission_(Christianity)
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K.S.Mathew and Omana Mathew Kannathu

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anj {]h-\- {i Xncn-t AXn-{]-[m\amb Hcp taJ-e-bmWv IT taJ-e. hnh-c-kmt-XnI cwKw Cv 2G bpw 3G bpw
fn\p ]Icw face book hnizmk-an-n-cn-p-p. Znh-khpw 12-14 aWn-q-dp-I tPmen sNp-Ibpw _mdp-I-fnepw Umkv UkvIp-I-
]nnv 4th Generation communication Fn \np- p. ChnsS Ah-cpsS PohnXw, Htc Hcp hnizmk {]am-W-n\v ]nmse-bm-Wv. "hniz-kn-m KqKn-fns alXzw ImWmw.' Ch-cn-e-[n-Ihpw \psS faith book Bb ss__n-
fnepw PohnXw BtLm-jn-p Ccw bph-X-e-ap-d-Isf ssZhkvt\-l-n-tev sImp-h-cnI Fp-Xv \psS anjs ImgvNm-Sp-I-fn-tev hc-Ww. ]pXnb k`-Ifpw Iqm-bva-Ifpw
Hcp \r-kw-kvIm-c-sbmWv Bcm-[\ F \ma-n Ah-Xcn- n- p- - X v . Cu Xe- a p- d bv v \psS k`-bpsS kwkvIm-chpw ss]Xr-Ihpw ]cn-N-b-s-Sp-tXv \psS ZuXy-ns `mKam-Wv. IT A\p-_ I-\n-I \Ip amc-I-amb ifw \ncmi-bpsS im-X-bn, el-cn-bn ebnn-p-tm \apv \jvS-amIpXv \msf-bpsS hmKvZm-\sf- bm-Wv. Ch-cpsS Pohn-X--fn-tev tbip- h ns\ Fn- pI FXmWv \psS ZuXyw. Bcm-[-\me-b- tXSn-h-cp Hcp coXn Cs Xe- a p- d - b n A\yh-cn-s-Spp. Fm Hcp Bmhpw \jvS-s-Sm nXnhn-tijw krjvSn-pI F-XmWv ZuXyw. C{]-Imcw Hmtcm hnizmkn- b n- e q- s Sbpw {]Im- i n- p ZuXyw {]mtbm- K nI Xe- n hnPbw ImWm ssZhw \s io-I-cn--s.
Potherican's Travel
Potherican's Bldg., Near K.S.R.T.C. Thiruvalla Ph: 0469-2741202, 2740204, 2736536 Fax: 2741202. Res: 2601381 Mob.: 94470 16202 E-mail: pothericans@yahoo.com
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Pohn-Xhpw kz`m-hhpw Iw kz`m-h-n sNep-p kzm[o\w

""]q lrZ-b-tmsS At\z-jn-p-tm \n Fs Is-pw.'' -(bnsc 29: 13)
ssZh-ns hnfn-sbbpw I]-\-I-sfbpw A\p-kva-cn-p--h-cmb \mw \tmSv Xs Hp tNmZn-t-Xv Rm Fs ssZhs Isn-bn-ptm? C FmWv D-c-sa-n Cu hmIyw \s AXn\mbn Hcp-p-p. ssZhs At\z-jn-p-tm \mw ]q lrZ-btmsS Ahs\ At\z-jn--Ww. Fn am{Xta AXn\v \ Dcw e`n-p-I-bp-q. a\p-jys {]hnbpw Ahs a\pw Nn-Ifpw kz`m-hhpw Fmw _-s-n-cn-p-p. Hcp-h\v \-h-\mbn Pohn-phm\pw {]hn-m\pw Ahs\ Hcp-p-Xv Ahs \ kz`m-h-fm-Wv. Ahs\ kz`m-h-ap--h-\mbn Hcp-p-Xv Ahs {]h-\-amWv. Ahs {]h-\--fn\nv Ahs kz`m-h-sbpw Ahs kz`m-hn\nv Ahs {]h-\sfbpw Xncn-dn-bp-hm km[n- pw. Iw F hmv "Ir' F kwkvIr-X-[m-Xp-hn \np-m-bn. "sNpI' F-XmWv AXn-\w. sNp--sXmw Iw. a\p-jys {]h-\- Ahs PohnX eys ImWn-p-p. a\p-jys Pohn-X-eyw m\-am-Wv. C{n-b-kp-J--f-. t`mK-fpw kpJfpw Hcn Ah-km-\n-pw. Fm Ahs m\w \ne\npw. IjvS-X-It]mepw Fs m-\-n-te-mWv \bn-p-Xv. Pohn-X-nse kpJhpw ZpxJhpw Xs cv Kpcp--m-cm-Wv. Nnev ZpxJ-amWv henb Kpcp. kpJ-t-m-tfsd ZpxJ-fpw kp`n-X-tb-m-tfsd Zp`n--Xbpw {]iw-k-tb-m-tfsd {]l-c-fpambncpp Ah-cpsS Kpcp. Cu Kpcp--m Ah-cpsS kz`mh cq]-h-Xv-cW-n Xpey ]p-h-ln-p-p. m\w a\p-jy-\n kzX-kn--am-bn-p-v. AXv shfn-bn\np hcp-n-. a\p-jy m\-ns Hcp J\n-bm-Wv. AXn-t-ep BhcWw ad \onfv ]pd-p-h-c-Ww. \yqs a-\-n Dm-bncp Bibw Imew h-tm k`w krjvSn-p in-bpsS Imc-Wm BIjW \nbaw F Bibw Is-n. AXv hoW -
Nnev ZpxJ-amWv henb Kpcp. kpJ-t-m-tfsd ZpxJfpw kp`n--X-tb-m-tfsd Zp`n--Xbpw {]iw-k-tb-mtfsd {]l-c-fpambn-cpp Ah-cpsS Kpcp.
A\ojv ]n. AeIvkv _n.-Un. Hmw hjw
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Bn- f n\nv Dm- b - X - . ]nstbm Xe-bn hoW t\cv Dmb thZ-\-bn\nv IqSp-Xembn a\-n cq]w sIm-Xm-Wv. CXp- t ]mse Bh- c Ww F{Xtmfw \op- pthm A{Xtmfw m\w Ah-\n A`nhrn {]m]n-p-p. Bcn Inbmbn InS- p- pthm Abm Am- \ n- b m- I p- p. Dc- I - n An F-Xp-t]mse m\w a\- n nXn- s N- p- p. AXns\ shfn-bn sImp-hcp kwLj-amWv "t{]c-W.' \psS k hnIm-cfp-sSbpw {]hr-n- I-fp-sSbpw Dtiw AXm-Ip-p. \psS Iocpw ]pn- c nbpw ljhpw Xm]hpw Nncnbpw Icnepw im]hpw A\p- { K- l hpw kvXpXnbpw \nbpw Fn-h-bpsS kwbp ê- a m- I pp \mw. Bm-hn\v A\p-`hs-Sp C- c-n-ep BLm-X- \psS Is kzm[o-\n-p-p. H-\-h[n sNdnb I- IqSn-t-Xns BsI-p-It]mse-bp Nn-e I- Dv. IStem-cp \np-sImv Xnc-b-Snp- Xp {in- p- t m Hcp henb i_vZ-amWv tIp--Xv. Fm Hmtcm henb Xncbpw AXn- k q- v a - - f mb etm- ] ew sNdnb Xnc-I tNpm-Ip--Xm-Wv. Hcp hmv kwkmcn- p- t mt]mepw \psS hmbn\nv hcp Hcp Iq-amb A- c - - f psS Hcp kam- l m- c amWv. Fm AXns IqSn-tc-ep-IsImv hen-sbmcp AamWv Dm-Ip--Xv. CXp-t]mse Hcp a\p-jys lrZ-bn DmIp Hc-cw kv]-\-fpsS Hcp kam- l m- c - a mWv {]hnbmbn hcp--Xv. AXp-sIm-v \mw Hcm- f psS {]h\w t\mnsmv At- l - ns kz`mhs \n-bn-p-tm km[np-I-bn-. GXp aT-b\pw Hcn- Hcp hoc-IrXyw sNbvXp Fp
hcmw. At-l-ns \nXy-km-[mc-W--fmb I--fmWv \ncon-t--Xv. a\p-jys Hmtcm Ip-]n-Sn-fpw {]h-\-fpw Fmw a\p- j ys Cm- i - n- b psS aq-cq-]--f-msX asm-p-a-. CXv ]mc-cy-ambn Dm-hp-X. - A- s \- s b- n {Inkv X phpw _p\pw Kmn-Pnbpw A_vZp Iemapw Dm- I p- a m- b n- c p- n- . ImcWw Ah-cpsS amXm-]n-Xm-m km[m-cW PohnXw \bn--hcm-Wv. Cu temI-ns Bh-iyfpw k-- `hpw Bb- t m {InkvXp-hnsbpw apw cq]-n temI- n shfn- s - p. AXv Cpw {]hnp sImn-cn-pp. a\p-jys {]hnI hnhnt[m-t-iy--fm t{]cn-X-am-Wv. Nne Ion-p-th-n, Nne k-Xbvp-th-n, Nne A[n- Im-c-n-\p-th-n, Nne tamn-\m-bn, Nne ac-Wm-\-cw X-fpsS t]cv \ne-\nm-\m-bn, Nne {]mb-n--am-bn. Fm {]hr-n-p-thn {]hn-p-IbmWv th-Xv. ta-d-n-cnp bmsXmcp Dt- i hpw IqSmsX Iw sNp--h-cm-IWw. "\ ia-cym-m-cs' D]-abn \apv A-c-n-ep Hcp {]h\w ImWm km[n-pw. Ah sNbvXXv XncnsI Inp-satm, Ahs t]cv AhnsS {]Xn]m-Zn-p-satm Ahs\ BZ-cn-psatm A- h - c psS i{Xp- X bv v (sb-lq-Zcpw ia-cy-cpw) amw hcpsatm hnNm-cn-m-sX-bp IamWv AXv. bmsXmcp kzmtmt-iy-hp-an-msX, `mhn-sb-p-dnv Nn-bn-msX, kz-satm \cI-satm Nn-bn-msX sNp {]hn- b mWv Ghpw \ {]h- \ w. AXn\v \bpw aqeyhpw Dv. GXmWv henb in Fv tNmZn-m \apv \nw-ibw ]d-
bp- h m km[n- pw, AXv a\ns in-bm-sWv. av inIsf \nb-{n-p-hm thsdmcp inv km[n-pw. Fm a\ns\ \nb-{n-p-hm km[n-pI-bn-. AXv a\p-jys Dn Xs Dm-tI HmWv. Bkw-b-a\w Hcp al-Xvhy-nsb P\n-n-p-p. Nne Pp-v GXm\pw ASn Zqc- n- \ - pdw ImgvN-sb-m--Xp-t]mse a\pjy-cn ]epw GXm\pw hj-p-d-tv ImgvN-sb-pn- . Hcp sNdnb hrw, AXmWv temIw F Nn-bn Pohn-p-p. AXn-\m \mw Akmn- I fpw Zpjv S - _ p- n- I fpw Bbn-o-cp-p. CXmWv \psS Zu_-eyhpw in-lo-\-X-bpw. I-ns ê-sf t\mnb AXv \psS Ah-Im-i-amsWv Adnv {]hn-p-I. B-b-Xn-\m \mw Ftmgpw {]h\ \nc-X-cm-IpI. ssZhw \Ip Ah-k-c- hne-bp-Xmbn ImWp-I. Cu temI-n \mw hn{i-a-an-msX {]hn-pI. ]noSv Hcp hn{i-a-ap-v. acWw AXv {]]--tmSv tNp Pohn-Xw. Hcp hnizm-kn-bpsS PohnX- n {]hnv hfsc A[nIw {]m[m\yw Dv . Hcp hyn-bpsS hnizm-ks At-lns {]h- \ - - f n- e qsS ImWp-hm km[n-pw. {]hn Cm hnizmkw Po-h-\n-m icocw t]mse \no-h-am-bn-cnpw Fv bmtm-l-_ns teJ\-n (2:26) ImWp-p. ^-e-fn-eqsS \mw Hcp hrs a\n- e m- pw. BI- b m \psS {]hn-bn-eqsS \psS Po-hnX aqey-sf \apv {]Zin-n-mw. \nm-tk-h-I-cmbn kmn-Ifmbv Pohn-m \apv Ign-hp-mI-Ww. As\ Bbn-o-cp-hm \psS m\w Ghpw A`nhy--am-Ip-Ibpw sNpw.
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Mr. C. K. Koshy & Shanty Mary Koshy

Thiruvalla
Well Wisher
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Hostel Report
Hostel Secretaries Mr. Christopher Phil Daniel (First Semester) Mr. Prathish George M. (Second Semester) Introduction If we know ourselves, then we can know our neighbors. And if we know our neighbors, then we know our Creator. Also, if we know our Creator, then we know our neighbors which, in turn, can help us to understand ourselves. Today, what is lacking in the world is love and care; many complain about not receiving proper care and love from their dear ones. In such situations, it becomes our responsibility to find time for others, and the Seminary is one such place where we find the base for all such activities. The Seminary is a place where the students, faculty, and staff members come together from different places and form a community. It is here where we are formed, equipped, and nurtured to be future ministers of the church. A brief report of all such activities for the academic year 2011-2012 is presented below. Dedication of the New Buildings at Kottayam and Karukachal The dedication of the newly constructed buildings at Kottayam and Karukachal was held on February 21, 2011. The dedication service was conducted by the Most Rev. Dr. Joseph Mar Thoma Metropolitan. Farewell Meeting The Seminary community offered farewell greetings to the B. D., M. Th., and D. Th. pass outs of 2011 in March 2011. This year, five of our beloved faculty members were transferred to various places. Rev. Dr. Abraham Kuruvilla, former Principal, and Rev. M. C. John retired from the active service of the church. Rev. Dr. K. A. Abraham, Rev. Dr. M. M. Abraham, and Rev. Abraham Mathew also left the Seminary to take charge of new responsibilities.
REPORT
Re-Opening and Principal Installation Service The Seminary re-opened (after vacation) on May 30, 2011, with a service for the new batch and the installation service of the new Principal, Rev. Dr. Geevarughese Mathew. Both the services were led by the Most Rev. Dr. Joseph Mar Thoma Metropolitan. This year, five new faculty members joined us: Rev. Dr. V. S. Varughese, Rev. Sunni E. Mathew, Rev. P. John Philip, Rev. Sam T. Koshy, and Rev. Eapen Varghese. Community Retreats The first semester began with a Community Retreat on May 31, 2011, led by Rt. Rev. Geevarghese Mar Athanasius Episcopa. The second semester retreat was held on November 1, 2012, and was led by Rev. Dr. Jacob Varghese. Festchrift Release Our beloved Rev. Dr. M. V. Abrahams 80th birthday was celebrated at the Seminary on July 14, 2011. In his honor, the Seminary published a Festchrift entitled as In the Masters Service: Reflections on Christian Ministry. Music Night Music Night was organized jointly by the Abraham Malpan Society and the Seminary Choir on August 17, 2011, wherein the students themselves wrote, composed, and performed beautiful songs. Celebrations and Special Worships The Seminary community celebrated Independence and Republic Day with flag hoisting ceremonies led by the Principal, followed by special worships led by the B.D. Second and First Year students, respectively. Onam was also celebrated joyously with an
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Rev. M. C. Samuel & Family

Karunalayam Elanthoor
Mr. Roshan Abraham

New Orleans U. S. A.
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Onam worship led by the B.D. Third Year students, a grand Onam feast, and a cultural programme by the B.D. First Year students. Clergy Refreshers Course The Annual Clergy Refresher Course was held at the Abraham Malpan Memorial Chapel from August 9-10, 2011, based on the theme: Reformation and its Implication for Ministry. Felicitation of Newly Consecrated Bishops The Seminary community arranged a meeting on September 29, 2011, to welcome and felicitate the newly consecrated bishops of the church: Rt. Rev. Dr. Mathews Mar Makarios, Rt. Rev. Gregorios Mar Stephanos, and Rt. Rev. Dr. Thomas Mar Theethos. The meeting was presided over by the Most Rev. Dr. Joseph Mar Thoma Metropolitan. Community Picnic This year, the Community Picnic was arranged on November 26, 2011, at Ernakulam. The community enjoyed a boat trip, spent time at a beach, and also visited Shantigiri Ashram. Volleyball Tournament The Rev. Dr. V. P. Thomas Memorial Volleyball Tournament was held from December 6-9, 2011. This year, Orthodox Theological Seminary (Kottayam) was the overall champion, while our team was the runner-up. Christmas Programme The Seminary community celebrated the birth of our Lord, Jesus Christ, by organizing carol services at various community service centers. We also arranged a Christmas Carol at the Seminary on December 21, 2011. This included carol songs and a skit, both of which were prepared by the students. The Christmas message was delivered by the Sabha Secretary, Rev. P. T. Thomas. Also, a Photo and Poster Exhibition, focusing on the realities of society, was organized by the Community Service Committee.
REPORT
Conventions The Seminary students actively participated in the 16th Kottayam-Kochi Diocesan Convention held at Seeyonkunnu (Mar Thoma Seminary Higher Secondary School ground) from January 1-8, 2012. The students contributed to the convention by rendering many services and support. The Diocesan Episcopa, Rt. Rev. Dr. Mathews Mar Makarios, and the diocesan office bearers expressed their gratitude for the same. The Seminary also offered its support and services during the Maramon Convention held in February 2012. Sports Meet During the time of Onam, the Seminary community gathered together as teams and played various games and took part in various festivities. Also this year, the Annual Sports Meet was held from January 31 to February 4, 2012. Various Organizations Various organizations like the Abraham Malpan Society, Community Service Committee, Sramadhan Committee, Agriculture Committee, Gardening Committee, Physical Arrangement Committee, Choir, Health Department, Sports and Games Department, Current Affairs, Theological Forum, and Mess Management function in order to make Seminary life and the campus more meaningful and lively. Participation in such organizations/ committees helps to equip the students for various ministries. Hostel Executive Committee and General Body Meetings The Seminary Hostel Executive Committee meets twice a month to plan, evaluate, and make suggestions concerning various activities held in the Seminary. The General Body meets once a month in order to approve the audited statement of accounts of the refectory and to consider other pertinent matters regarding our Seminary community life. Fellowship and Tutorial Groups Every other Thursday, the students, who are divided into specific groups, gather together at
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Vipin Komalloor
Kattanam
Deepam
Books & Gift Centre
Kattanam, Pallickal P.O., Pin 690 503 Ph: 0479-23320132 (S), 2332057 (R) 9447117475, 8129570390 Bibles, All Christian Worship Books, Greeting Cards, Photos, Presentation and Flower Items, Marthoma Sunday School & VBS Books, Cassettes, C.Ds, School and Office Stationary etc.
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REPORT
the assigned residence of a faculty member as a Fellowship Group. This time is spent in prayer and also involves sharing light-hearted and jovial moments. The purpose of such groups is to provide a platform for mutual bonding and learning among the students and the faculty. Tutorial Groups meet on the other Thursdays and allow students to interact and share concerns with a designated member of the faculty on a more one-to-one basis. Seminary Publications Tidings (bi-annual) and Chalanam (annual) are the Seminary publications which provide avenues by which we are able share news about the Seminary and our creative works to our friends outside of our community. Mr. Larry Varghese (B.D. IV) and Mr. Abraham Thomas (B.D. IV) served as the respective editors for these publications. Worship Services Every day, morning and evening worship services are conducted in the Chapel in English and Malayalam, respectively. These services are prepared and led by the students themselves. Each day in the Hostels comes to a close with compline (last prayer of the day). Every Wednesday, Holy Communion is celebrated, and on each Sunday, Holy Communion or divine worship is conducted under the leadership of the Seminary Boarding School Sunday School. This is followed by Sunday School classes for the Seminary Boarding school students led by the B.D. First Year students. Conclusion We praise and thank the Almighty God for helping us through the past year in all our activities and in our studies. It is only by Gods grace that we are sustained, and this constant memory helps us to move forward in our lives. We thank all those who support and pray for the Seminary and humbly request all to continue to do so. May God help us all to be better humans in this world.
Annamma Iype, Salvin Iype and Joby & Jacob John, Sumona and Family
Prayar, Kalliserri
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Well Wisher
No one has greater love than this, to lay down ones friends. You are my friends if you do what I command you.
(John 15:13,14)
Rev. T. P. Koshy & Family

Kumbanad
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REPORT
ABRAHAM MALPAN SOCIETY
Secretaries: Mr. Bijo A. Thomas (First Semester) Mr. Sanjo P. Varghese (Second Semester ) Abraham Malpan Society is the cultural wing of the Mar Thoma Theological Seminary. The various programmes conducted during the academic year 2011-2012 are as follows. Inauguration The inauguration of the activities of Abraham Malpan Soceity was done by Prof. M. Thomas Mathew on 6th July 2011. Zepher of Ken The current issue column of the Abraham Malpan Soceity was inaugurated on 17th June by Rev. Mathew Skariah. Music Night - Gala 2011 Abraham Malpan Society organized a music night based on the theme 'Aradhana Bandhangalude Sakshathkaram' on 17th August 2011. The whole seminary community involved themselves in performing songs. Onam The Onam celebration of the Abrhama Malpan Soceity was held on 2nd September 2011. The cultural programmes indeed hepled in exploring the rich talents of the seminarians. B.D. I students led the programme. Christmas Programmes Abraham Malpan Society conducted a Christmas Carol service at Mundakappadam Agathi Mandiram. It was a time of good fellowship with the Mandiram family. Rev. Simon Behnan delivered the Christmas message. The B.D. II students and seminary choir lead the programmes for the evening. The Christmas Carol service at seminary was conducted on December 21st 2011. Abraham Malpan Society and Seminary Choir jointly presented a Christmas musical 'ThiruppiraviDeiva Snehathinte Permazhakalam'. The musical was an eye opener for all. Conclusion We thank Almighty God for enabling us to initiate and organize programmes for the year 2011-2012. Rev. Dr. V. S. Varghese served as the staff advisor. We would like to thank Achen, the committee members and those who supported us to work for the glory of God.
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Mr. K. C. Chacko & Family

Bethel Mar Thoma Church Kolar Road, Bhopal
Shibu Thomas & Family

Bethel Mar Thoma Church Kolar Road, Bhopal
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{ia-Zm
sk{I--dn-am: Binoy Baby (First Semester) Bijo A. Thomas (Second Semester)
REPORT
kZri-hmIyw 12:24 C{]-Imcw ]d-bpp ""Dm-ln-bpsS ssI A[n-Imcw \S-pw. aSn-bt\m Dugnb thebvv t]mtIn hcpw.'' sk-an-\m-cn-bn Ghpw kPo-h-ambn {]hn-p kwL-S-\-bmWv "{ia-Zm.' skan-\mcn ]cn-kcw ipNn-bmbn kqn-p-I, san Bh-iy-amb hnd-Ip-I Fnp \Ip-I, Gardening, Sports XpS-nb I-nI-tfmSv kl-I-cnv {]h-\--fn th klmbw sNpI Fnh {]h-\-fn s]Sp-p. Ign Hcp hjw hnZymn-Isf \mep {Kqp-I-fmbn Xncnv GI-tZiw Atmfw {ia-Zm-\p-I {Iao-I-cn-p-I-bp-m-bn. Fm {ia-Zm-\-n-\ptijhpw ]s-Spp Bfp-Iv eLp-`-Ww \In-h-cp-p. Ign Hcp hjw Rv Bhiy-amb \nt-ifpw t\Xr-Xzhpw \In-{]nkn-m dh. tUm. KohKokv amXyp, A[ym-]I D]-tZ-jvSmhv dh. kn C. amXyp, {ia-Zm-\n kl-I-cn skan-\mcn IpSpw_mw-K-, CXns In AwK-, Fmh-tcmSpw \n Adn-bnpsImpw AXn-ep]cn Ign hjw hym]-cn ssZh-Ir-]sb \n-tbmsS kvacn-p-sImpw Hcp hjs {]h\ dntmv D]-kw-l-cn-p-sIm-p-p.
K. G. Geevarghese & Family

Shastri Nagar, Bhopal
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189
Mr. Varghese Mathai & Family

Choorakkal House Chungathara P.O. Malapuram
Mrs. Aleyamma Abraham & Family

Pullattu House Chungathara P.O. Malapuram
Best Compliments From Best Compliments From
Mr. Geogy Varghese K. & Family

Kadavankottu Kizhakkethil Chungathara P.O. Malapuram
Mr. Benson P. C. & Family

Puthenparambil House Chungathara P.O. Malapuram
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REPORT
Agriculture Department
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Mr. Jerry Chacko

Kizhakkekuttu House Chungathara P.O. Malapuram
Mrs. Aleyamma Mathew & Family

Kettidathil, Nellikkunnam Kottarakara
Mr. P. T. Thomas & Family

Mazhavancheril Pandanadu
Mr. T. Koshy & Family

Kizhaanguvilla Veedu Nellikunnam Kottarakkara
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Seminary Choir
Music Coordinators: First Semester : Mr. Mathews George, B.D. II Second Semester: Mr. Sibi Mathew, B.D. III The Choir Members The Seminary Choir is comprised of twenty choir members who have been providing able leadership for different programmes conducted in the Seminary. Choir members trained in playing various musical instruments added more beauty to the renderings of the Choir. Musical Night The Musical Night, titled Gala- 2011 was conducted on the 17th of August 2011 at the Abraham Malpan Memorial Chapel. Songs written and composed by the Seminary students were sung by the Seminary Choir. The message was delivered by B. D. Final Year student, Mr. Larry Philip Varghese. Christmas Musical The Christmas Carol programme was conducted under the joint leadership of the Abraham Malpan Society and the Seminary Choir on the 21st of December 2011. The theme for the programme was Thirupiravi- Daiva Snehatthinte Perumazhakaalam, based on which the Choir sang songs and a drama was presented by the Seminary students. The Choir also performed at the Carol Programmes conducted at the various community service centres. Diocesan Convention The Seminary Choir jointly sang with the Diocesan Choir for the Diocesan Convention conducted from January 1 to 8, 2012. Conclusion The Seminary Choir would like to thank the Principal, Rev. Dr. Geevarughese Mathew, and the staff music advisor, Rev. Sunni E. Mathew, for all their valuable leadership and timely advice over the past year. The Choir would also like to thank all other faculty members and Seminary community members for their help and cooperation throughout the past year. Above all, the Choir expresses its thankfulness to God for his grace and mercy.
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COMMUNITY SERVICE
Secretaries: Shanu V. Abraham (First Semester) Sonu Skariah Varghese (Second Semester)
Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me. (Matt. 25:40)
As part of society, we are entrusted with the responsibility of taking care of the poor, the needy, and the marginalized. The Community Service Committee of the Mar Thoma Theological Seminary is dedicated to this cause, providing aid to those of the nearby localities. There are many people in society who do not have access to basic necessities such as food, clothing, or shelter. Yet again, it is a fact that in todays world there are many who try to manipulate others and get help from them without any genuine need. Showing concern for others, and at the same time, utilizing discretion has become the common practice of the day. We present this brief report to mention the various activities undertaken by this committee during this academic year. Inaugural Function: The Community Service program began with an inaugural function on 23 June 2011 by Dr. Mathew Parackal, who is the President of the Senior Citizen Forum, the We Care former president (CMS College, Kottayam), and an active member in social activities in Kottayam. The meeting was presided over by Rev. Dr. Geevarughese Mathew who motivated the students to continue partaking in social work during this academic year. Activities: The major activities of Community Service take place on each Fridays, when the students, as a group of 3-4, visit a selected center located in Kottayam. At these centers, the students lead various activities and spend time listening to patients and inmates of various institutions in an effort to spread the love of Jesus Christ. The centers include Shanthi Bhavan, Mundakapadam Old Age Home, Medical College Hospital, Kottayam District Hospital, Abhaya Bhavan, Mochana, Kerala Balagram, Karithas Hospital, Navajeen Center, and St. Joseph Cancer and PalliativeCenter. Christmas Carol Service: The Community Service Committee organized Christmas Carol services at six of the centers. The Seminary community visited and spread the message of the birth of our Lord with the members and inmates of such centers. These meetings were presided by one of the B. D. Final Year students. The programme consisted of a message given by one of the M. Th. students or faculty members, a skit by B. D. First Year students, melodious songs by the
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Mr. Abraham Oommen St. Peters Mar Thoma Church

Goregaon Mumbai
196
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REPORT
Seminary Choir, and cake distribution. In short, we had a great time of sharing the joy of Christmas with those whom society often forgets. Photo and Poster Exhibition: A Photo and Poster Exhibition 2011 was held jointly with the Abraham Malpan Society on 21 December on the Seminary campus. Rev. Dr. Geevarughese Mathew inaugurated the Photo and Poster Exhibition. The photos and posters that were displayed during this event focused on social issues as captured by the B. D. students. Philip Mathew, B. D. Second Year student, whose photo was titled as No Space to Live, Yet We Survive, was selected as the winner for the best photo. Winners of the best poster were Priscilla John and Divya Mathew. Assistance Provided: The Seminary community provides medical and financial help to the needy after observing the genuineness of such cases. Theseactivities are supported by the fund collected by the students voluntary contributions and also through the fast observed on Friday mornings. Those people that we cannot directly provide assistance to are guided to other appropriate sources where they can get help. Conclusion: We thank God Almighty for helping us to continue to serve the needs of our society in various ways. We thank our principal, Rev. Dr. Geevarughese Mathew, the Community Service Staff Advisor, Rev. Dr. V. S. Varughese, the Seminary Faculty and non-teaching staff, the student community, the Community Service centers and their administration, and all the well-wishers of the Seminary. We also thank the Committee Members: Anup Mathew, Shanu V. Abraham, Subin John Mathew, and Reti John Skariah. We also seek your prayers and support for the smooth functioning of the committee in the years to come.
Mr. Philip Pappy Mar Thoma Church Nagpur
Mar Thoma Yuvajana Sakhyam Nagpur
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Siby, Rency and Megha Mol,

New Jersey, U.S.A.
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Sports and Games Department
Sports Secretaries: Sibi Mathew (First Semester) Sibin D. Varughese (Second Semester)
Introduction
An integral part of our community life here at the Seminary involves our participation in physical exercise as organized through our Sports and Games Department. Our activities are arranged to allow the maximum involvement and participation of all those who reside on the Seminary premises. This includes our respected Faculty members, their families, our staff, the B. D. Students, as well as the M. Th. and D. Th. Students and their families. Everyone on campus is encouraged to take part in the various sports that are offered on a daily basis and as weather permits. This includes volleyball, football, badminton, cricket, table tennis, etc Not all of us on campus are talented sportsmen, so many of us take to other forms of exercise, such as walking and jogging during the early morning hours and/or in the evening time.
Onam Sports and Games

During the season of Onam, our entire campus comes alive and becomes a colorful and festive landscape of joy and brotherhood. All the residents of our campus are divided into four distinctively and creatively named teams who compete together in various sports and game exhibitions. This year, during Onam Games 2011, held from September 1-2, 2011, our teams competed for the coveted title of Onam Sports & Games Champions. Our games during this season were highly interactive and included such jovial games as bread biting, balloon toss, egg toss, baptismal throw, bombing the city, musical chairs (for kids and seniors), brick walking, etc Our sporting ventures this year were also very exciting.
Seminary Volleyball Team

The Seminary is also proud of the fact that we have a very talented and competitive volleyball team consisting of our B. D. students. This year our team consisted of the following students: Abraham Thomas (Captain), Arun George, Christy Samuel, Reji Tho-
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Biw-k-I-tfmsS -
hen-b-Im-em-bn ^man-en, hIbm tImn.
200
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mas Chacko, Santhosh K. C., Suku Philip Mathew, Niju Thomas, Brazin K. Mon, Justin Pappachan Jacob, Manoj Yuhan, Dn. Nipun A. N., Sajeev V. Koshy, Aneesh P. Alex, Prince Varghese, and Vijish George. The team trained vigorously for months to prepare themselves to represent the Seminary in the annual Rev. Dr. V. P. Thomas Memorial Volleyball Tournament. Rev. Dr. V. P. Thoma Memorial Volleyball Tournament The Rev. Dr. V. P. Thomas Memorial Volleyball Tournament is held annually at our Seminary in honor of our former Principal, Rev. Dr. V. P. Thomas, who himself was an avid sportsman. This year the tournament was held from December 6-9, 2011. Our team as well as the Orthodox Theological Seminary (Kottayam), Malankara Syrian Orthodox Theological Seminary (Mullanthuruthy), Kerala United Theological Seminary (Kannammoola), and Episcopal Jubilee Institute (Tiruvalla) faced-off against each other to compete for the tournaments ever-rolling trophy. This year the Orthodox Theological Seminary (Kottayam) was the champion of the tournament while Dn. Koshy Varghese was decaled as the Most Valuable Player. Annual Sports Meet From 31st January to 4th February 2012, our Annual Sports Meet was held for our Seminary community. Competing as four teams, the Seminary Community took part in various team sports as well several track and field events. Our Annual Sports Meet is one of the few opportunities in which everyone on campus can participate in at least one event they are familiar with, no matter what their skill level may be. Conclusion Our participation in sports and games is a very important part of our spiritual and pastoral formation. Not only do we learn how to effectively and efficiently compete as teams, we also learn how to compete with true sportsmanship. More importantly, we are able to discover our God-given abilities and are able to learn how to use them in the most appropriate of ways. Our sporting events are always memorable and worthwhile and defiantly shape us into more mature and able ministers who work for Gods glory. At this time, we acknowledge and thank the Staff Advisor, Rev. Sunni E. Mathew, and the Sports Committee Members for their dedicated services throughout the year.
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Anand Joy & Family

Ranny
Mr. Shibi Varghese & Family

B-3/606, Lok Raunak Marol, Andheri (E) Mumbai - 400 059
202
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REPORT
MISSION TOUR REPORT
Introduction: By the grace of God, the B. D. Final Year Batch (2011-2012) was able to embark on a mission field related excursion from September 30-October 5, 2011. Our journey began with a prayerful and cordial send off from the Seminary Principal, Hostel Warden, and all of our B. D. friends. Two distinguished members of our faculty, Rev. Dr. V. S. Varughese and Rev. P. John Philip, accompanied us as chaperones and provided ample support and guidance throughout our journey. Day 1: October 1, 2011 After departing from the Kottayam railway station on the afternoon of September 30, we arrived at Pollachi late that very evening. We were all accommodated at the Nallur Mission Center. The next morning, a meeting of the missionary and the evangelists was arranged to provide us with an orientation to the activities of the mission. Dr. T. T. Joseph, who is affectionately called Doctor Appachan, was also present. Doctor Appachan can be considered to be the pioneer medical missionary whose initial work laid the foundation for the Pollachi Mission itself. After this meeting one group of students proceeded to Parampikulam while another group visited various villages including Kolathiputhur, Klavenputhur, Marputhur, and the Aanamalai Mission Center. At these villages we visited a few homes and conducted a small meeting for the village children. In the evening, everyone regrouped and participated in the Holy Qurbana service that was celebrated at Sethumadai by Rev. P. John Philip which was in Tamil. The message for that evening was given by Mr. Santhosh K. C. Day 2: October 2, 2011 On our second day at Pollachi, which was a Sunday, we were divided into three groups under the leadership of the respective Achens present. The first group participated in the Holy Qurbana at Nallur and Puthuppalayam (both in Tamil) celebrated by Rev. Dr. V. S. Varughese, and the messages were delivered by Mr. Koshy M. D. and Mr. Shanu V. Abraham, respectively. The second group participated in Holy Qurbana services at Pollachi (Malayalam), Kottur (Tamil), and Vanchiyapuram (Tamil) which were all celebrated by Rev. P. John Philip. It was during this last Holy Qurbana Service that all students came together and were able to witness the administration of First Communion to a family of believers. Messages were delivered by Mr. Arun George, Mr. Abraham Thomas, and Mr. Prem T. Mathew, respectively. The third group participated in the Holy Qurbana service at Kuruvakkalam celebrated by Rev. Shibu Samuel; the message was delivered by Mr. Prathish George. Next, this group visited Myladumpara and conducted a memorial prayer at the home of a believer, and the message was given by Mr. Sujith John. Then, the tribal village, Meppaduthittom was visited, which is at the top of a hill consisting of 20 families who are engaged in harvesting chimar which is used for making brooms. Finally, this group visited a few homes in the village of Kolumom. After the Holy Qurbana at Vanchiyapuram, we returned to Nallur for our nights rest and to prepare for our next journey. That night itself, Rev. Shibu Samuel arranged a concluding session where we and a few of the evangelists shared our thoughts and reflections about the current status of this Mar Thoma Theological Seminary
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mission and expressed our concerns regarding its future. Also, our brother Mr. Prathish George celebrated his birthday that evening. We are sure it was a memorable birthday for him. Day 3: October 3, 2011 We all traveled to Palani to visit a Hindu temple dedicated to Murugan. After this, we proceeded to Oddanchatram to visit Christian Medical Mission Hospital. This hospital is under the leadership of Dr. George Philip who informed us about the hospitals origins and current areas of work. This hospital was founded by Dr. A. K. Tharian and Dr. Jacob Cherian who were keen in meeting the medical needs of the poverty stricken people of this area. We also visited Rev. T. T. Joseph and family who shared several of his ministerial experiences with us. This was indeed a very enlightening and challenging meeting. Then we visited Christian Fellowship Hospital Ambilikkai which was started by Dr. Jacob Cherian. From here we proceeded to Indranagar and then went to Kallimandhayam. From there we went to Kollappaty (Dindigul) where a meeting for Sunday School students was conducted. Also we were able to participate in the inauguration of a tailoring school. Rev. Issac Mathew is serving as the missionary here. Then we went the Dindigul Church where visited the home of an evangelist and prepared for our train journey to Bangalore. Day 4: October 4, 2011 We arrived in Bangalore in the morning and went directly to Hoskote Mission, under the leadership of Rev. James M. Koshy and Rev. Eapen Mathew. After the missionaries provided us with a briefing on the activities of the mission, we toured the campus and visited the Mission Hospital, Leprosy Center, HIV/AIDS Counseling Center, Santimandiram, Nursing School, Evangelist Training Center, CDC, the Hoskote Parish and also visited Rev. P. V. Philip who has spent over 50 years serving in the ministry and mission of the church in Karnataka. Then we went to Malleapura, under Devanahalli Mission which consists of an active CDC of 242 students and 20 staff members. From there we went to the Devanahalli Mission Center under the leadership of Rev. Jobi Varghese and four evangelists. Then we proceeded to Vijaypura, under Devanahalli Mission, where there is CDC with 228 students and 18 staff members. From here, we went to Jengamakotta, under the leadership of Rev. Gijo C. Daniel. The main areas of work include a CDC, de-addiction ministry, medical camps, women empowerment programs, and other social awareness classes. We then went to Shivanapuram, under the leadership Rev. Thomas Abraham. Achen shared with us his mission field experiences as both an evangelist and as an Achen and made us aware of several of the challenges associated with both roles that he has enacted. Day 5: October 5, 2011 The next day we journeyed to the Ecumenical Christian Center. This center was founded by the late Rev. M. A. Thomas in 1963 in an effort to create a common meeting place for those of various denominations and religions. Rev. J. R. Paul Singh is currently serving as the interim director of ECC. Achen arranged a special ecological worship which we found to be very meaningful. Afterwards, we toured the various parts of this campus and were awestruck by its beauty and unique arrangement. From here we visited the Seminary of Christ College, Dharmaram, and briefly toured the colleges department of theology. Next we travelled to United Theological College where several of our colleagues provided us with assistance in visiting several parts of the spacious campus. We were also privileged to tour the library and were even able to gaze upon ancient Christian documents as well as the handwritten manuscripts Mar Thoma Theological Seminary
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Well Wisher Mar Thoma Church Nagpur
Mr. John Skariah Mar Thoma Church Nagpur

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of noted Indian theologian Dr. M. M. Thomas. Conclusion: Before departing from this campus, we We praise and thank God Almighty for his conducted a short meeting in UTCs chapel to providence and protection throughout our journey. reflect upon and discuss our experiences during We also express our sincere gratitude to the this years mission exposure. We also expressed Seminary Principal, the faculty, and our faculty our thanks to the student conveners for arranging chaperones, who provided us with this incredible this years mission tour and expressed our and meaningful opportunity for exposure. We also gratitude to the faculty chaperones. After this, want to thank all our B. D. colleagues who assisted we ended our mission tour by spending a few us in various ways to make our journey a success. relaxing moments at Bangalores prestigious We will certainly cherish the memories of this Cubbon Park. mission tour for several years and use the valuable insights and experiences we gained for the betterment of our future ministry in the Church.
Prakash George
Anand, Gujarat
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MAR THOMA THEOLOGICAL SEMINARY, KOTTAYAM FACULTY MEMBERS 2011-2012

Rev.Dr.Geevarughese Mathew Old Testament Rev.Dr.Abraham Kuruvilla (upto August 28, 2011) Christian Ministry Rev.Dr.K.G.Pothen Christian Theology Rev.Dr.Abraham Philip New Testament Rev.Dr.M.C.Thomas Old Testament Rev. Dr. V. S. Varughese Religions Rev. Sunni E. Mathew History of Christianity Rev. P. John Philip Christian Ministry Rev. T. Sam Koshy Christian Theology Rev. Eappen Varghese History of Christianity M.Com., B.D., M.Th.,Th.M., M.Phil, Ph.D. Ph.0481 3250746 B.Sc., B.D., M.Th., D.Th. Ph: 9447794268 M.A.,B.D., M.Th., Ph.D Ph.0481 3265757 M.A, B.D., M.Phil., D.Th. Ph.0481 2567778 B.Sc., B.D., M.Th, Th.M., M.Phil. Ph.D. Ph. 0481 2581584 B.Sc., B.Ed., B.D., M.Th., Ph.D. Ph: 9447204651 M.A., B.D., M.Th. Ph: 9447515061 B.Sc., M.A., B.D., M.Th. Ph: 9446962547 B.Sc., B.D., M.Th. Ph: 9447764502 M.A., B.Ed., B.D., M.Th. Ph: 9497329141
PART-TIME TEACHERS 2011-12 Rev.Dr.M.V. Abraham , Rev.Dr.George Mathew, Rev.Sunny George, Mr. Y.Saju, Rev. Saju C. Pappachan Adv.James Mathen, OFFICE AND LIBRARY STAFF Mrs. Susheela Jacob Mr.Samuel Abraham Mr.K.M.Saji Mr.George Xavier Mr.K.T.Samuel Mr.Mathew M Mathai M.A, B.D, M.Th, D.Th. M.A, B.D.,M.Phil, D.Th. B.Sc., B.D, M.Th B.Com, B.D, M.Th. M.A., B.D. B.Com, L.L.B. New Testament
History of Liturgical Forms
Social Analysis Communication Syriac Christian Law
9447141078 9446922652 9446853648 9447171986 0481-2461401 9446235565
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aI-t\, Fs hN-\sf {]am-Wnv Fs Iev]\Isf \ns - Dn kw{K-lnp sImI.

(kZr. 7:1)
Well Wisher
Mr. Joby Varghese & Family

Kuwait
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11. Santhosh K.C. Kanjirathummoottil House Muthupezhumkal P.O. Vakayar, Konni-689 698 Phone: 0468-2397592 Mob: 9496806016 santhoshkc27@gmail.com 12. Soju M. Thomas Galeed Bhavan Alummoodu P.O. Mukhathala (via) Kureeppally Kollam-691 577 Phone: 0474-2501583 Mob: 9946535194 sojugoodnews@gmail.com 13. Sujith John Chelakattu Charinjayyath Kizhakkethil Mudiyoorkonam P.O. Pandalam-689 516 Pathanamthitta Mob: 9447702171 Phone: 04734-251913 netsuj@gmail.com 14. Suku Philip Mathew Kerrikattuputhenpurayil Kozhuvalloor P.O. Chengannur-689 521 Mob: 9496325140 Phone: 0479-2369095 mathewsuku84@gmail.com
1. Abraham Thomas Alunkal House Pandanad West P.O. Chengannur-689 506 Mob: 9495537388 Phone: 0479-2465525 tabrahamalunkal@gmail.com 2. Anup Mathew Grace House Nedumpana P.O. Kureepally-691 580 Mob: 9745199380 Phone: 0474-2580593
anupmathew.mathew@gmail.com
6. Koshy M. D. Madampisseril House Njakkanal P.O. Krishnapuram -690 533 Mob: 8089381602 Phone: 0476-2693041
7. Larry P Varghese 3405 Walden Creek Ln Pearland, TX 77581-4316 Mob: 9895354316 Phone: 281-485-2068 larrypv@gmail.com 8. Prathish George M 1-B Vaibhav Society V.V. Nagar 388120 Anand, Gujarat Mob: 9745270204 Phone: 02692-235795 9. Prem T. Mathew Kulathunkal House Elanthoor P.O. Pathanamthitta-689 643 Mob: 9947322233 Phone: 0468-2362492 premtmathew@gmail.com 10.Reji Thomas Chacko Thekkethil House Othera P.O. Tiruvalla-689 546 Mob: 9446164114 Phone: 0469-2656183 rejithomaschacko@gmail.com
3. Arun George Santhi nilayam Chengamanadu P.O. Kottarakara, Kollam Mob: 9037209974 Phone: 0474-2402125 santhinilayam07@gmail.com 4. Christopher Phil Daniel 1817 Amber Lane Carrollton, Texas-75007 USA. Mob: 8089341985 Phone: 0019723946063 chrispdaniel@gmail.com 5. Christy Samuel Mathirampallil House Kummannoor P.O. Konny-689 691 Mob: 9496322691 Phone: 0468-2245141 crynovsamg@gmail.com
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Mr. K. C. Thomas Mr. M. C. Mathukutty & Family

Muthuplakkal House Chandakkunnu P. O. Nilambur
Konnolimannil House Chungathara P.O. Malappuram
Mar Thoma Sevika Sanghom Nagpur
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III
11. Sibi Mathew Vazhayil House Karithotta P.O. Kidangannoor Pathanamthitta-689 514 sibimathew91@yahoo.com Mob: 9446648185 12. Sibin D. Varughese Pulimoottil House Kavungumprayar P.O. Puramattom -689 543 sibindv@gmail.com Ph: 0469-2651005 Mob: 9846186951 13. Sonu Varughese 118-15-103 AVE Richmond Hill N.Y. 11419A alfa_sv@yahoo.com Mob: 8089418571 14. John C. Abraham Chellathu House R-E Damon P.O. Ranny PTA -689 681 Ph: 04735-260714 Mob: 9400450714
1. Bijo A Thomas Kizhakke Nalamvelil House Niranam P.O. Tiruvalla-689 621 Mob: 9744820027, 9037117514 2. Binoy Baby Binoy Bhavan Ampalakara P.O. Valakom, Kollam -691 532 bp85binoy@yahoo.co.in Mob: 9037564075, 9633076868 3. Deepak Daniel Thomas Kakkanattuchirayil House Chungathara P.O. Malappuram-679 334 Mob: 9846606399, 9037632530 Phone: 04931-230612 4. Jacob Thomas Olickal House Nooromavu P.O. Anikadu -689 589 Mob: 9446761668 5. Koshy Bijo Samuel A-102/Sai Deep Apt. Shanti Park, Nollasopara(W) Thane-401203 Bijosamuel_24@yahoo.com Ph: 0250-2024013 Mob: 9037115178
6. K.J. Philip Kannanmala House Thavalam P.O. Pakkulam, Palakkad-678 589 philip.philipjoseph@gmail.com Mob: 9846471750 7. Niju Thomas Kunnel House Mezhuveli P.O. Pathanamthitta-689 507 nijukunnel86@gmail.com 8. Obed Samuel Q. No. B.I. 53 H.C.L.. Malanjkhand Balaghat Dist. M.P. 48116 obedsamuel@rediffmail.com Mob: 9447762752 9. Sanjo P. Varghese Padalumankal House Valakuzhy P.O. Vennikulam Pathanamthitta-689 544 sanjovalakuzhy@yahoo.com Mob: 9037569319 10. Shanu V Abraham Varikanikuzhiyil House Velliyara P.O. Ayroor Pathanamthitta-689 612 shanu_abraham@yahoo.com Mob: 9947555040, 9496806659
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Mr. Shaji Thomas & Family St. Peters Mar Thoma Church
Goregaon, Mumbai
Preeti & Juvel St. Peters Mar Thoma Church

Goregaon, Mumbai
214
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BD
II
6. Manoj Yuhan Manoj Bhavan, Near C. P. Ashram Sundarpur Village Darsani P.O.Sihora Road, Jabalpur, M.P. Ph: 07624-293366 Mob: 7736439630 manoj_yuhan@yahoo.co.in 7. Mathews George C\o Rev. Dr. George Mathew Christhos Mar Thoma Church Kattodu, Manjadi P.O. Tiruvalla Ph:0469-2604344 Mob: 9037445932 mtwsgeorge@yahoo.com 8. Nitin John Chacko B-24, Fine Campus Banjari, Kolar Road Bhopal, Madhya Pradesh-462 042 Ph: 0755-2414405 Mob: 8089752137 nitinjohnchako@gmail.com 9. Deacon Nipun A. N. Chaldean Syrian Church of the East C\o M.L. Mar Yohannan Joseph Episcopa Arakkal House R. V. Puram P.O. Suryanagar Chessor Thrissur-680 631 Mob: 9847444886 deaconnipun@gmail.com 10. Philip Mathew Valiyaparambil (H) Manimooly P.O. Nilambur (via) Malappuram-679 333 Ph: 04931-279946 Mob: 9846812915 philipnilambur@gmail.com
11. Renju Philip Painummoottil Renju Bhavan Arumurikada, Kundara P.O. Kollam - 691 501 Ph: 0474-2528095 Mob: 9447790349 renphi10@gmail.com 12. Sajeev V. Koshy Puthenpurackal (H) Pariyaram P.O. Mallappally -689 596 Pathanamthitta Mob: 8891930243 sajiv4u@gmail.com 13. Sijo K John Flat No. 5, Nav Mangal CHS Station Road, Thakurli (E) Dombivli-421 201.Kalyan Ph: 0251-2454132 Mob : 8089381580 sijo_198@yahoo.co.in 14. Siju Jacob Alunkal House Modapaika P.O.,Nilambur (via) Malappuram-679 331 Ph: 04931-279790 Mob: 9846265630 sijualunkal@rediffmail.com 15. Subin John Mathew Flat No. 208, Sai Darshan Apts, Street No. 28, Gautam Nagar, Malkajgiri Hyderabad-500 047 Ph: 0402-7057471 Mob: 8891263410 16. Satheesh K. S. Mekkumkara Veedu, Vettiyodu, Dalumugham Trivandrum Mob: 9656771168
1. Alex C. Samuel Karunalayam Elanthoor P.O. Pathanamthitta - 689 643 Ph: 0468-2362981 Mob: 9633469746 alexsamuelc@gmail.com 2. Brazin K. Mon Peace Villa Edayam P.O., Pullamcodu Kollam-691 532 Ph: 0475-2208146 Mob: 9746751760 brazinz@yahoo.com 3. Jesin Tom Mathew Kadiamkunnil (H) Kottanad P.O. Pathanamthitta Ph: 0469-2773496 Mob: 9605020605 jesintom@gmail.com 4. Joel Samuel Thomas B-201, Marol Hill View Military Road, Marol Andheri East Mumbai-59 Ph: 02229-202374 Mob: 9656738969 urjoelthomas@gmail.com 5. Justin P Jacob C\o Wardha Mission New Railway Colony Hindi Nagar P.O. Wardha - 442001, (M.S.) Mob: 9400140484 justinleo05@gmail.com
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ANIL SAM & FAMILY

Plot No. 13, Jawhar Rail Colony, Sikh Road, Secunderabad-500020
M. V. THOMAS & FAMILY

Agape Somy VIlla, Plot No. 124, Sreee Venkata Sai Nagar Colony, West Venkatapuram, Alwal, Secunderabad.
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BD
6. Sam K. Mathew B/34 Bussa Society Nandewar Road Bharuch, Gujarath Ph: 02642 - 252336 Mob: 8089783970 sammathew4u@yahoo.co.in 7. S. Manu Abraham 1/304, Hakimi CHS, Liliya Nagar Goregaon West, Mumbai - 400 062 Ph: 022 - 28781998 Mob: 0773 6175354 manuel4u88@gmail.com 8. Noble Abraham Bldg. No. A-2, Flat No. 2 Kumar Samruddhi, Vishrantwadi Pune - 411015 Ph: 020 - 26616860 Mob: 8891686259 noblesays@gmail.com 9. Prince Varghese Inchikalayil House Valiyakavu P.O. Ranni - 689 675 Ph: 04735 - 200332 Mob: 9633896479 10. Rajesh R Charuvila Puthen veedu Mannoor P.O. Channepetta, Anchal Kollam - 691 311 Ph: 0475- 2304058 Mob: 9746819278 11. Renny Philip Mekkattu Puthanpurayil Chennithala P.O., Mavelikara Alappuzha - 690 105 Ph: 0479 - 2324601 Mob: 8547534602 rennychennithala@gmail.com
12. Reti John Skariah Flat No. 004, Sant Tukdoji Complex Manewada Road Nagpur - 440027 Ph: 0712 - 2748091 Mob: 8086935265 sebin_reti3176@rediffmail.com 13. Robin Babu Thenguvila veedu Chenkulam P.O. Oyoor Kollam - 691 510 Mob: 9496370445 robinphilosophy@gmail.com 14. Shaimon Elias Malayilazhikathu House K. Chappathu P.O. Idukki - 685 505 Ph: 04869 - 244750 Mob: 9496150248 shaimon08@gmail.com 15. Shiju Babu Shibu Bhavan Elicodu P.O. Elampal - 691 322 Ph: 0475 - 2022021 Mob: 9495131842 shijubabu18@gmail.com 16 Vijish George 95-A, Gopal Nagar Near S.O.S. Village Piplani, Bhopal Madhya Pradesh - 462 021 Ph: 0755 - 2754487 Mob: 07736209504 vijishgeorge@gmail.com
1. Aneesh P Alex Puthoormeppurath Chungathara P. O. Nilambur Malappuram - 679 334 Ph: 04931- 231610 Mob: 9496170850 paneeshalex@yahoo.com 2. Anish C. Skaria Maliyackal House Kottanadu P. O. Vrindavanam - 689 615 Ph: 04692- 775013 Mob: 9447142144 acsmv&@yahoo.co.in 3. Gini Philip George Vathalloor Peedikayil Bharanickavu P. O. Kattanam Kayamkulam - 690 503 Ph: 0479 - 2333393 Mob: 9496331843 ginigrg@gmail.com 4. Jephy V. J. Vadakkevasathu House Pookkottumanna P.O. Chungathara Malappuram - 679 334 Ph: 04931 - 232547 Mob: 9947962179 5. John P. Joy Edamannil House Nellikunnam P.O. Kottarakara Kollam - 691 - 623 Ph: 0474 - 2450251 Mob: 9497360434
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Best Compliments From Best Compliments From
KURIAN GEORGE & FAMILY

House No. 10-117/2, Vinayanagar, Balanagar, Hyderabad-500042.
ALEX C. MAMMEN & FAMILY

E-311, NCL Godavari Apts, Pet Bhasheerabad Pipeline Road, Jeedimetla P.O., Hyderabad-500055
George V. John & Family Bethel Mar Thoma Church

Kolar Road, Bhopal
K. G. Geevarghese & Family

Shastri Nagar, Bhopal
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F.F.R.R.C. STUDENTS
M.Th. I YEAR Rev. Mathew Skariah Mr. Vinod Ninan Ms. Naroyinla Walling Ms. Aboli H. Ayeh 9744853517 9446190124 9746701380 9746701308
M. Th. II Year
Rev. Baiju Markose Rev. Mathew Baby Rev. Shibu O. Plavila Mr. Stanly Alex Rev. Augustian Rajkumar Mr. Sironbour Z. N. Ms. Narola Lima Mr. Samuel Eappen Ms. Ihelile Zeliang Ms. Piokali Sema 9562850431 9605929268 9544811426 9961278249 9562569849 9946343624 9526718253 9526224014 8129576416 8129576418
D. Th.
Rev. Abraham Mathew Rev. Mathew K. Muthalaly Rev. Livingston Singh J. R. Mr. Tiameran Aier Mr. T. M. Jose Ms. Akani Kinimi Rev. Christ Sumit Abay Kerketta Ms. Boholi Z. Sema 9947385220 9497222914 9446516967 9744719173 9447210113 9995930134 9496541458 9746694788
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MAR THOMA THEOLOGICAL SEMINARY, KOTTAYAM

THESIS TITLES 1. Abraham Thomas 2. Anup Mathew 3. Arun George Eucharistic Theology: in search for a Liturgical Homiletics with special reference to the works of Gordon W. Lathrop A Sociological reading of the acts and decrease of the synod of Diamper and its impact on the Kerala society. Deviant behavior among adolescents in the context of family environment and its implication for pastoral counseling.
4. Christopher Phil Daniel A reexamination of St. Augustines creation theology and its implications for the debate between religion and science. 5. Christy Samuel 6. Larry Philip Varghese 7. Prathish George 8. Prem T. Mathew 9. Reji Thomas Chacko 10. Santhosh K. C. 11. Soju M. Thomas 12. Sujith John 13. Suku Philip Mathew The significance of Jesus Last Supper in the Fourth Gospel in comparison with the Synoptic Gospels. Theology of the Psalms of disorientation and its relevance in pastoral care Self Formation: A critical analysis of Swadharma with special reference to Chapter 3 in Bhagavad Gita. An appraisal of Tambaram conference - 1938 and its missiological significance in the Indian context. Gregory of Nyssas utilisation of incomprehensiblity of God in combating Arianism: A historical appraisal. The concept of mission in the Gospel according to St. Matthew with special reference to the Lost Sheep of the house of Israel The psycho-spiritual problem of the teenagers who are victims of sexual abuse. The study on Visistadvaita of Ramanuja and its impact on the Bhakti Movements in India with special reference to Tamilnadu A study of the miracles of Mark 1-5 with special reference to messianic Secret.
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Looking Back....
Mission is thus illumination and it leads to assume ones participation in Gods mission by its implementation. - Rt. Rev. Dr. Geevarghese Mar Theodosius Mission is illuminated in all that Jesus said and did during his earthly ministry. It consists not only in proclaiming and healing, but also in liberating and dying. -Rev. Dr. Abraham Philip Christ thus demonstrated and taught all of humanity to share their time, talents, resources and their very life for the salvation of all who need them. - Rev. Shibu O. Plavila Gods mission is an act of grammaring. It involves the divine process of ordering, ordaining, and orienting life. - Rev. Baiju Markose Mission is directed by God...Our duty is to discover the will of God through illumination and by responding to His call...through implementation. - Sajeev V. Koshy The sacraments are meant to invigorate the recipients and the church to engage the world in a missional manner. - Larry Philip Varghese We might have to redefine mission altogether. We just might have to open our eyes wider to see what God sees in the world. - Mathews George Mission is the very core of our being and the foundation of our existence. - Sijo K. John We are participating in the mission of God for the well-being of all creation. - Philip Mathew
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Chalanam 2012

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Mar Thoma Theological Seminary

Mar Thoma Theological Seminary

Mar Thoma Theological Seminary

Mar Thoma Theological Seminary Alois Graphics, Kottayam.

Most Rev. Dr. Joseph Mar Thoma Metropolitan

Rt. Rev. Geevarghese Mar Athanasius Episcopa

Rt. Rev. Dr. Geevarghese Mar Theodosius Episcopa

Rt. Rev. Dr. Euyakim Mar Coorilos Episcopa

Rt. Rev. Joseph Mar Barnabas Episcopa

Rt. Rev. Thomas Mar Timotheos Episcopa

Rt. Rev. Dr. Isaac Mar Philoxenos Episcopa

Rt. Rev. Gregorios Mar Stephanos

Rt. Rev. Dr. Thomas Mar Theethos

Chalanam, the annual publication

Seeking your kind co-operation and support,

Rev. Dr. Geevarughese Mathew Principal Mar Thoma Theological Seminary

Aym-]I D]-tZ-jvSm-hn \nv

{XntbI ssZh- n\v kv X pXn

Mar Thoma Theological Seminary

G{_lmw tXmakv Bep- FUn-

Mar Thoma Theological Seminary

Mar Thoma Theological Seminary

Mar Thoma Syrian Church of Malabar

Mobile. 94473 70700 9961963090

tUm. tPmk^v amtmm sa{Xm-tm-eo

Mar Thoma Theological Seminary

Mar Thoma Syrian Church of Malabar

Mar Thoma Syrian Church of Malabar

Rt. Rev. Geevarghese Mar Athanasius Episcopa

Mission: Illumination and Implementation

Geevarghese Mar Athanasius Episcopa

Mar Thoma Theological Seminary

Geevarghese Mar Theodosis January 18, 2012.

Mar Thoma Theological Seminary

Mar Thoma Syrian Church of Malabar

Joseph Mar Barnabas Episcopa

Ref. No. 1040/2011-12

Feb. 01, 2012

ZuXyw: {]Im-i-\hpw {]tbm-Khpw

tPmk^v am _-_mkv Fn-kvtImm

Mar Thoma Theological Seminary

Mar Thoma Syrian Church of Malabar

Rt. Rev. Thomas Mar Timotheos

E-mail: martimotheos@yahoo.com mttvm@vsnl.com

a-e 30.01.2012 Mar Thoma Theological Seminary

tXmakv am Xna-Yn-tbmkv Fn-kvtm

Mar Thoma Syrian Church of Malabar

Rt. Rev. Dr. Isaac Mar Philoxenos

Rt. Rev. Dr. Isaac Mar Philoxenos

Mar Thoma Theological Seminary

Mar Thoma Syrian Church of Malabar

Mar Thoma Syrian Church of Malabar

Manganam P.O. Kottayam - 686 018

Kerala State, India

Mar Thoma Theological Seminary

Mar Thoma Syrian Church of Malabar

Plot No. 18, Sector -10A Vashi, Navi Mumbai 400703

Dearly beloved in Christ,

Navi Mumbai 01.02.2012

Mar Thoma Theological Seminary

Prayerful Light for Mission

Use me, my Savior, for whatever purpose and in whatever way