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Soul and Vision
Nov.&Dec. 2014, Volume 06, No.11&12

Letters to Editor

It Possible?

The first Internet info.for overseas Evangelists

Year 2010 !
Birth centenary of St.Alphonsa
hn.AÂt^m³k
sImtfmWnse Idp¯ amXmhv

Urbi et Orbi

{]hmkn t{]jnXcpsS {]Ya C³dÀs\äv
hmÀ¯mam[yaw
Estd. January 2009.

Time to reflect on our mortality
Pope Francis has presided over a solemn prayer service in
St Peter's Basilica on New Year's Eve, using his homily to
stress life's fleetingness.
The spiritual leader said: "How we like to be surrounded by so many
fireworks, seemingly beautiful, but which in reality last only a few
minutes."
As humans, he said, there is a "time to be born and a time to die" and
New Year's also is a time to reflect on our mortality, "the end of the
path of life".
Afterward, the 78-year-old pontiff, wearing a long white coat, a scarf
and a thin skull cap, braved frigid air to admire the life-size Nativity
scene in St Peter's Square. For 20 minutes, he walked around shaking
hands of people lined up behind barriers to greet him.
Source: independent.ie

Pope Francis recalls the suffering of children in his annual Christmas Urbi
et Orbi address - Photo credit: REUTERS

(Vatican Radio) Departing from his prepared remarks on Christmas
Day, Pope Francis offered a heartfelt plea for “all those children who
are killed and ill-treated.” He spoke passionately about the “infants
killed in the womb, deprived of that generous love of their parents
and then buried in the egoism of a culture that does not love life”; of
the children “displaced due to war and persecution, abused and taken
advantage of before our very eyes and our complicit silence”; of
“infants massacred in bomb attacks” even in the place where the Son
of God Himself was born.
“Their impotent silence cries out under the sword of so many
Herods!” he said, recalling the slaughter of the innocents by Herod
the King following the birth of Christ. “On their blood stands the
shadow of contemporary Herods. Truly there are so many tears this
Christmas, together with the tears of the Infant Jesus.”
- Contd. on next col.---->

Contents-English
Page
1. In God's Image: The Biblic View of the Family
Fr. (Prof.) Subash Anand...............................................02
2. Forced Sterilisation Is Devastating
Nirmala Carvalho..........................................................04
3. Syro-Malabar Liturgy Today (Part II)
Fr.A.Aadappur S.J.........................................................05
4. Celebrating 25th anniversary of Jesuit martyrs of
EL Salvador
Fr.Cedric Prakash..........................................................06
5. Black Money
Francis Lobo................................................................08
6. Media Persons should not be neutral
Sr. Lissy Maruthanukushy.........................................08
7. Grievances and Petition of SM Catholics in USA
Pious Thottukandathil................................................09

HAPPY NEW YEAR! NEW BLOG!
laityvoice.blogspot.com
(Voice for the voiceless)

Team Soul and Vision
&
laityvoice.blogspot.com

The NEW BLOG (Bilingual)
is refreshed and actualized
regularly. News and write-ups
will be published in the shortest
span. Send news and write-ups to:
soulandvision@gmail.com

Pope Francis prayed that Jesus might “save the vast numbers of children who are victims of violence, made objects of trade and trafficking, or forced to become soldiers; children, so many abused children.”

v
Contents-Malayalam
Page
1. aXw s]m«nbm hnImcw Dbcpw, cmj{Snbw s]m«nbmÂ
F§pw aeokamIpw, FUntämdnbÂ,
George Katticaren.............................................................................................11
2. kzbw \nÀ®bmhImihpw AhkckaXzhpw Im¯ncn¡p¶
C´ybnse kv{XoIÄ
George Kuttikattu........................................................................................... 12
3. ""k`bv¡pth¬SXv P\s¯ {ihn¡p¶ t\Xm¡Ä'':
amÀ¸m¸. CXv tIcfk`bn \S¡ptam?
Fr.Davis Kachappilly....................................................................................13
4. Ncv¨v BÎv: hnizmknIfpsS k½cvZw DbcWw
Joint Christian Council............................................................................... 13
5. lmse eqb... lmse eqb
Jisha Elisabeth ....................................................................................,...............14
6. {^m³kokv amÀ]m¸bpw almhnkvt^mS\kn²m´hpw
]cnWmahpw s]m«ns¯dnIfpw
Joseph Padannamakkel........................................................................,...... 15
7. thWw \aps¡mcp ]pXnb ssZhimkv{Xw
Dr.Rosy Thampy...............................................................................................17
8. kotdm ae_mÀ sa{Xm·mÀ¡pth¬Sn Hcp GIZn\[ym\w
Chacko Kalarickal...................................................,.........18

"Soul and Vision" E.Mail Newsletter is free and for private circulation, Website:www.soulandvision.blogspot.com
Designed, edited and published by George Katticaren, Raiffeisen Str.25, 51105 Koeln, Germany, Tel: +49 221 833567 or
+91 484 2331083, +91 8943498123 Fax: + 49 221 8306031, E.Mail: g_katticaren@yahoo.com / soulandvision@gmail.com
Honorary Advisers: Mrs.Valsa Katticaren, Mrs.Gracy John, George Kuttikattu, Baby Aerthayil, Jose Palamattam,
Jose A. Kachiramattam, Dr.Sunny Samuel. Blog: laityvoice.blogspot.com

Soul and Vision

Nov. & Dec. 2014, Volume 6, No.11&12
Page 2
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

In God's Image: The Biblical View of the Family
[ Fr.( Prof.) Subhash Anand, 69, is an Indian priesttheologian, retired in 2008 from Jnana Deepa Vidyapeeth [JDV] and the Papal Seminary in Pune diocese,
Maharashtra after which he returned to his home diocese of Udaipur in Rajasthan. He is one of the priests
who are lobbying for a completely autonomous Indian
Church. ]

The family provides the atmosphere humans need to
become humane. Like all other human expressions,
it too is shaped by geography and history. Hence there are bound to
be some differences in the way people view the family in different
parts of the world and during different epochs of history. The Biblical
view of the family is no exception to this trend. Hence in trying to
interpret the Biblical texts that deal with the family, we need to keep
in mind the background of the texts. We also need to remember that
our understanding of the family is inseparable from the way we look
at sexuality and marriage.

- Fr. (Prof.) Subhash Anand

visible image of the true but invisible King. This was “a common oriental view of the king.”
The sacred author sees not just the king, but every human as “a statue
of the deity, not by static being but by action, who will rule over all
things previously created.” Hence humans are given the task to subdue the earth and to have dominion over it (vv. 26, 28). This task is
entrusted equally to woman and man, because “the full meaning of
'mankind' ('ādām) is realized only when there is man and woman.”
Lastly “the image is a capacity to relate to God.” This means that man
and woman can equally relate to God. We cannot insist too much that
being “the image of God is something that distinguishes man from the
animal kingdom.” If this is true, then in their mutual relations their
sexual differences--which they have in common with the animal kingdom—are secondary and their unique personalities are primary. If
being woman is being in the image of God, then there is definitely a
feminine dimension within God.

A. The Old Testament View of the Family
The Hebrew writers affirmed the primacy of the family by presenting
its origin as part of the creation story. God himself directly brings
about the first family. The book of Genesis gives us two accounts of
the creation of humans (1.26-31; 2.5-25).
A1. The First Creation
There is a distinctive aspect in the first account of the creation of humans. It begins with: "Let us make man (adam) in our image, after
our likeness..." (v. 26). Here we need to note that the word adam
"never appears in the OT [Old Testament] as a fem. [feminine] or pl.
[plural], or in the construct case or with any pronominal suffix." It
thus suggests humankind in an inclusive manner, carrying within it the
male and the female. Second, God seems to be talking to somebody.
Were he talking to himself, we would have expected "Let me make..."
There is no agreement among scholars as to why we have the plural
here. Some modern commentators maintain that the plural "is an example of a plural of majesty." Traditional "Jewish commentators have
generally held that the plural is used because God is addressing his
heavenly court." This is problematic, because the sacred writer does
not suggest that some heavenly creatures existed before God made
the heavens and the earth (1.1).
Some recent scholars think that the early polytheistic milieu could be
the explanation for the use of the plural. This, however, would be unacceptable to the post exilic author who composed this text, because
by then Israel had acquired a clear sense of the one and only God.
Even more daring is the suggestion that "the plural is used because of
plurality within the Godhead. God is addressing the Spirit who was
present and active in the beginning of creation." Within the Hebrew
Bible this would have been possible if the Spirit were already seen as
a divine attribute personified. This trend will emerge later in the
Wisdom literature. On the other hand, ancient Christian writers have
seen in the plural an anticipation of the Christian confession of the
Triune God. This, however, is not acceptable on the basis of strict
exegesis.
God then “created man in his own image, in the image of God he created him; male and female he created them (v. 27).” Here again there
is no agreement among scholars as to how woman and man are in the
image and likeness of God. “The image refers to the mental and spiritual faculties man shares with his creator.” Thus woman and man have
the same mental and spiritual faculties. However it is important to
note that “the Semites knew of no dichotomy in man in our terms; the
whole man, as a complete personality, had God's image.” This means
that the whole human person—body, mind and spirit—are in God's
image and likeness. Further, if this terminology “is based on Egyptian
and possibly Mesopotamian thinking, it should be noted that image of
God describes the king's function and being.” The king was thought to
rule his kingdom on behalf of God, the true ruler. He was so to say a
- Contd. on next Col.

Being in the image of God is a statement of what humans are and what
they are expected to be. The first account of creation of creation and
of the origin of humans ends with a special word of approval: “And
God saw everything that he had made, and behold, it was very good”
(Gen 1.31). This is special for two reasons. First, God worked for six
days, but this is the seventh time that the writer tells us that God found
his work good. With the creation of humans, who are made in God's
image and likeness, God's work reaches its completion. Second, in the
earlier approvals the author simply says that God found his work
good. In the seventh approval, he states that God found his work very
good. This superlative was possible only after the creation of humans.
Creation is the primordial self-disclosure of God. Humans are the best
self-disclosure of God. This is the reason why only with their appearance does creation become very good.
As different from all other living creatures, humans “possess the unique capacity to communicate meaningfully with God.” Humans can
be and act meaningfully as humans only by being and acting in dialogue. The primordial dialogue that leads to the creation of humans is
also the guarantee of their continued existence, provided they become
partners in that dialogue. For this we need to learn to communicate
meaningfully with God. We can best learn this art only by communicating meaningfully with each other. The meaningfulness of human
communication would be lost were it to ignore the fundamental polarity within humans. They need to constantly say to each other “Let
us...” In this dialogue both are equal, and both have a distinct but
equally important contribution to make—not merely as male and female, but primarily as persons. If one of the partners in the dialogue
considers the other inferior, then no real dialogue is possible.
Within the Christian confession, the distinctive character of woman
and man reflects the mutuality of the divine persons, who are distinct
and different but equal. Let me put it differently. If God is a communion of love between persons who are distinct and different, but equal,
then the reciprocal love of woman and man, a communion of love
between persons who are distinct and different, but equal, is the nearest created image of the Triune God. The emergence of this image
within creation makes creation very special. Were there no persons
within God's creation, creation would be a revelation of a powerful
supreme cause. It would merely be the product of some powerful energy, just a chaotic big bang, totally devoid of meaning. There would
be nobody to receive this revelation. Creation would be incomplete
and even absurd. With the creation of persons, creation becomes the
self-disclosure of a deeply personal mystery, a revelation of God that
is Love—a communion of persons in love. Creation becomes an invitation to love and thereby find meaning.
From the very start God addresses persons and invites them to be
“hearers of the word, and eventually of the Word.” In any dialogue,
listening and understanding the other is much more important than
- Contd. on next page, col.1

Soul and Vision

Nov. & Dec. 2014, Volume 6, No.11&12
Page 3
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

In God's Image: The Biblical View of the Family
- Continuation from page 2
addressing the other. When we listen and understand the other we do
not address the other. We respond to the other, and ultimately the
Other. We could even say that real listening and understanding constitute the best response to the other Woman and man are both equally
human, and yet different. Theirs is a non-dual relation (advaita). This
is a faint reflection of the non-dual relation within the Triune God.
Hence only when humans respond to each other properly will they be
able to respond to the Other in the right way. Any religion that supports inequality between woman and man ceases to be authentic.
The first account of creation has immense significance for our family
life. It states that our whole person, including our body, is an image of
God, of that God who is the primary paradigm of love and all it implies. Our whole person is sacred. We communicate love and concern,
healing and forgiveness through our body. Body communication, not
merely in infancy and childhood, but all through our life, is of vital
importance for us. Our body is the sacrament of our person. We become present to each other, we communicate with each other, mostly
deeply through our body. This explains why 'touch' generates metaphors in so many areas of our life. Hence in humans sexuality is not
merely the expression of our survival instinct. It is a part of our symbolic expression, of our sacramental being-in-the-world. We can be
present to each other only through our body.
In making humans, God makes them man and woman and thus “ensures the propagation of the family.” Thus all what husband and wife
do to bring about procreation is a sacred activity. If a sacrament is a
visible sign of an invisible mystery, then the loving intimacy of husband and wife is sacramental: symbolic not only of their mutual love,
but also of that divine love which is the source of all life and personhood. The sexual intimacy of humans is not merely like that of animals, exclusively directed to progeny. Humans are an image of God
precisely because they have much more than the sexual faculties. As
persons, they can love each other. This is the primary and all determining goal of human existence. Hence their mutual love is a higher
value than procreation. Therefore an act of sexual intimacy between
husband and wife has meaning, and therefore is sacred, even when
procreation is not an end, not even a secondary end.
Bodily communication generates a sense of belonging, and even the
new-born child feels this as the nursing mother holds her lovingly to
her bosom. Hence bodily communication should not be limited merely to fore-play and intercourse, but ought to pervade as much as possible the communication not only between spouses, but also between
parents and children, brothers and sisters. It is the significance of sexual intimacy and bodily communication independently of procreation
that gives meaning to it even when the woman has passed the age of
child-bearing. This also explains why when two persons who know
that they cannot have children can still enter into a valid union and
experience the sanctifying power of love and sexual intimacy. But this
is not the full truth. The human family is a faint reflection of the
Triune God. Hence were a couple to totally exclude progeny their
union would cease to be Christian.
Conjugal sexual communion is part of the sacramentality of marriage.
Hence it should be continued as long as the couple can engage in it
and enjoy it. This is important not only for them but also for the family. The more joyful and relaxed they are, the more healthy will be the
atmosphere in the home. As years go by, sexual intimacy gets a deeper
meaning. It becomes less and less an impulsive act, more and more a
freely chosen response. It becomes less and less the expression of selfseeking and the means to self-satisfaction, more and more the symbol
of self-denying and self-surrender, the channel of love and compassion, the sacrament of reconciliation and healing. The sacredness of
sexual communion within marriage needs to be stressed because
Christian tradition, starting from the New Testament itself, has powerful currents of Manichaean attitudes.
- Contd. on next col.

The narrator in the Book of Revelation tells us that he saw a crowd of
men who bore the name of the Father of the Lamb on their foreheads.
An unseen voice informs him that these men are virgins because they
have not defiled themselves with women (14:4). Some commentators
try to get out of the problem by saying that, following the Old Testament, the text is using the word parthenos (virgin) as “a metaphor for
fidelity to God.” Even if we are dealing with metaphorical language,
we need to remember that so often our words and images tell people
more than what we say. They reveal our unarticulated attitudes. Another possibility is that “this characterization of an ideal group reflected and reinforced tendencies toward the practice of sexual continence.”
This explanation may be more acceptable, keeping in mind that some
in the third century were uncomfortable with the Book of Revelation
because it was “a favourite text of the Montanists.” Montanism was
“a mid- to late-second-century apocalyptic and charismatic movement
” that advocated “extreme asceticism.”
Christian thought remained strongly impacted by Montanism. Early
Christian writers considered virginity necessarily superior to marriage.
Some early Christian writers thought that it would be demeaning for
the Son of God to be born through the normal sexual intercourse.
Others believed that Mary remained a virgin all her life because marital intercourse would defile her. Some maintained that sexual intercourse even between married people was fully lawful only as a means
of procreation. Sexual intimacy not directed to procreation becomes
lesser of the two evils: to prevent married people from committing
adultery.
This pejorative evaluation of conjugal sexuality belongs not merely to
the writers of the past. It is found in the Code of Canon Law of 1917
(Can. 1013. § 1): Matrimonii finis primarius est procreatio atque educatio prolis; secundarius mutuum adiutorium et remedium concupiscentiae. Apart from procreation which is the primary purpose of marriage, the code does not speak of love, but only mutual help and the
overcoming of concupiscence. Commenting on this canon Pius XI
says:
Amongst the blessings of marriage, the child holds the first place…
The second blessing of matrimony…is the blessing of conjugal honour
which consists in the mutual fidelity of the spouses in fulfilling the
marriage contract, so that what belongs to one of the parties by reason
of this contract sanctioned by divine law, may not be denied to him or
permitted to any third person; nor may there be conceded to one of the
parties anything which, being c ontrary to the rights and laws of God
and entirely opposed to matrimonial faith, can never be conceded.
Here Pius XI sounds thoroughly traditional, but I think he goes much
beyond it—if I have understood him correctly.
In the text just cited, he speaks about the blessings (bonum) of marriage. A little later he will say:
This mutual moulding [in Christian perfection] of husband and wife,
this determined effort to perfect each other, can in a very real sense...
be said to be the chief reason and purpose of matrimony [etiam primaria matrimonii causa et ratio dici potest], provided matrimony be
looked at not in the restricted sense as instituted for the proper conception and education of the child, but more widely as the blending of
life as a whole and the mutual interchange and sharing thereof.
In this statement Pius XI sounds very contemporary. The spouses grow
in Christian perfection through love, and this love is expressed through
their bodily communication. If their body is not merely the embodiment of their spirit, but an essential part of their person, then their
sexual communion is not merely an expression but an essential part of
their love.
In its pastoral constitution on Church in the Modern World, Vatican II
offers guidance to those “who are trying to preserve the holiness and
to foster the natural dignity of the married state and its superlative
value. ” Yet we still find a negative attitude towards marital sexuality
in the Church today. In the first preface for the Mass in honour of
- Contd. on next page, col.2

Soul and Vision

Nov. & Dec. 2014, Volume 6, No.11&12
Page 4
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

Forced sterilisation is devastating - Nirmala Carvalho
[Nirmala Carvalho is Indian correspondent with the
Italian based news agency AsiaNews. Her writings and
fearless reporting for the past several years has created
an awareness of human rights violation against woman
and other minority groups in India.]

For Indian bishop, the death of eight women following
forced sterilisation is devastating.
In addition, another 25 and more
have been hospitalised in serious
condition. The incident took place
in a state-run family planning facility in the state of Chhattisgarh.
Three doctors operated 83 women
in a single day. In several parts of
the country, tubal ligation is "encouraged" in exchange of a financial reward. At more than 65 per cent, female sterilsation is the most
widely used form of contraceptive.

In God's Image: The Biblical View of the Family
- Continuation from page 3

Mary, we thank God for her who conceived his son “without losing
the glory of virginity.” So too, in the preface for the votive in her
Mass, we say that having received the Word of God in her immaculate
heart, Mary “was found worthy to conceive him in her virgin's [sic]
womb.” God seemed to have made a mistake in creating humans as
sexual beings! The people who composed these prefaces have totally
missed the Christological meaning of Jesus' birth from a virgin: Jesus
and, through him our salvation, is totally a gift of God.

The conviction that Mary was always a virgin tends to influence even
the way we Catholics interpret Scripture. Once in the early days of
his ministry, Mary and the brothers of Jesus come in search of him
(Mk 3:31). We are not comfortable with this. Hence “most Catholic
commentators, doubtless in part a reflection of the view of Mary's perpetual virginity,” take 'brothers' to means 'cousins'—a not uncommon
way of speaking in some cultures, or we claim that they are the sons
of Joseph by an earlier marriage. Elsewhere the sisters of Jesus too are
mentioned (6:3). “The most debated historical issue... is whether the
brothers and sisters of Jesus were biological brothers and sisters and
Mumbai (AsiaNews) - Eight women died and more than 25 are in the other children of Mary and Joseph.” But “the more natural and
serious condition after undergoing sterilsation at a state-run medical sisters and the other children of Mary and Joseph.” But “the more nafacility in the village of Pendari (Bilaspur District, Chhattisgarh).
tural and persuasive answer points to Mary's sons.” This opinion is not
totally new nor exclusively of non-Catholic scholars. “This opinion
Speaking to AsiaNews about the event, Mgr Dominic Savio Fernandes, was held in the ancient church... and recently by [some] Catholic
auxiliary bishop of Mumbai, said that it was a "devastating loss of life". scholars.”
Some 83 women underwent the operation last Saturday as part of the
annual campaign for state family planning.

Woman and man have the same mental and spiritual faculties. Hence
husband and wife are in principle equally gifted by nature to nurture
and guide their family. The family is the primary cell of the society.
For now, the administration has suspended the three doctors who per- The equality of woman and man within the family will ensure their
formed the operations and set up a fact-finding team to investigate the equality within the society, as both are equally called to steward it on
incident. However, health authorities have denied allegations of negli- God's behalf. In like manner, husband and wife are equally responsible
gence even though witnesses said that the sterilisation were performed for the Christian formation of their family. The family being the doin a single day and in a hurry to "meet the target."
mestic Church, the equal responsibility of woman and man within the
family will ensure their equal role in the Church at large. Before creatConcerned with the rapid population growth (1.3 billion people at pre- ing the first human family, God entered into a dialogue. Thus dialogue
sent), the Indian government offers free sterilisation to women who constitutes one of the foundational elements of family life, being an
want to avoid the risk and cost of having children. The beneficiaries of essential expression of love. Dialogue between husband and wife, diathis "service" tend to come from very poor backgrounds.
logue between parents and children, will be a good schooling for dialogue within the society and the Church. I must repeat, in their diaTo convince women to undergo tubal ligation, the authorities offer a logue, husband and wife are equal partners. (End)
financial "incentive" of 1,400 rupees (US$ 23). However, many women are unaware that they will no longer be able to have children.
The Great Faith Robbery Of Our Times
"In India, female sterilisation accounts for nearly 66 per cent of contraceptive use, and the age of sterilizations is declining," said Dr Pascoal
Carvalho, a doctor in Mumbai and member of the Pontifical Academy
for Life, who spoke to AsiaNews about the issue.
In 1996, two years after the International Conference on Population
and Development, "India announced that it would follow a 'target-free'
approach to family planning. In practice, at the state level, authorities
and health officials award 'bonuses' to health professionals who promote contraception, including the sterilisation of women."

Mani, the founder of Manichaen sect in the 3rd
century. He proclaimed himself "The Paraclete"
(Holy Ghost). He challenged Christ and was AntiChrist. He advocated dualism ( double standards)
which is against the Christian doctrine. Hence
this pagan cross is an icon of anti Christs.
The satanic elements / the evil spirits associated
with this pagan cross prefer to darkness rather
than the divine light of Jesus. Hence, the promoters of this pagan cross cover the Holy Alter
with veil. This pagan Cross which is falsely
named Mar Thoma Cross is a fake story. The
religious extremists use this icon as a tool for
latin indignation.
Stop religious extremism and ban this pagan cross from places of
chirstian worship !

"In 1952," he said, "India became the first country in the world to
launch an official family planning programme with the aim of reducing
Inserted By Group Pro Jesus
population growth, and most tragically it was Western governments
who created an incentive for the sterilisation programme by leveraging
Marthoma Cross :
food aid for family planning."
Changancherry and other dioceses, the churches are flooded with marthoma kurusu. What good it is . What did they gain during the 25 yrs for
In addition to condemning "the apathy of the government and doctors all these crazy Catholic work of waste. Now enormously expensive
towards these women," Mgr Fernandes told AsiaNews, "the Catholic churches are built one after the other . Where are the people to go in.
Church considers sterilisation a grave violation of the moral and Conversion from Christianity and massacre of Christians are all over the
natural law."
world.. Christianity is shrinking. In Kerala Several seminaries based on
rite not on doctrine built without seeing the future. Now as lack of stuInstead of engaging in this kind of practice, "the government should dents statrted closing. One Malankara has been closed. It will follow. The
improve the condition and equipment of state health facilities, which folly of the church in Kerala is abominable. when will they think well
are generally used by the country's poorest citizens.”
(End)
and act well ? Matthew Vannissery

Soul and Vision

Nov. & Dec. 2014, Volume 6, No.11&12
Page 5
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

SYRO-MALABAR LITURGY TODAY(Part II)

- Fr. A. Adappur S. J.

[Fr.A.AdappurS.J. is a noted scholar and author of many
books. He is regional chaplain of Kerala’s Newman Association of India, Cochin.]
- Contd. from the last issue, ( Sept.& Oct. issue)
Browse www.soulandvision.blogspot.com

Here we might reflect for a brief while on what is going on in other
Seminaries, where such a relentless search for liturgical identity is not
on top of the agenda, people of different rites, languages, cultures,
races and nationalities are to be found in those seminaries. They live
together learning or teaching in relative harmony and peace. Their
“A liturgy of reconciliation that causes division? A Catholic faith, commonly shared ideals of priesthood and ordinary
liturgy of communion that causes disunity.” This is Christian charity enable them to live and function as a community of
how Father Taft introduced his subject, as we have already seen. At the brothers and friends. Occasional frictions may occur between individuend one is left with the impression that this particular controversy con- als or groups in the Seminary campuses as in any other place, where
tinues to thwart all attempts to resolve it including the Roman Synod. human beings have a corporate existence. But those conflicts are easily
Hidden somewhere along the way is a seemingly insuperable hurdle sorted out and normalcy restored.
which blocks all progress. With a view to locating and indentifying it,
we need to take a fresh look at the present scenario.
In sharp contrast what we have in Vadavathur is a seminary meant exclusively for the Syro-Malabar Church. All its students and staff hail
Almost all who spoke at the Synod in Rome, especially those who like from that particular Church. They belong to the same state, speak the
Cardinal Sylvestrini keep a watchful eye on the SMC from outside, are same language, read the same literature, share the same culture, and
unanimous in praising the faith and vitality of the Syro-Malabar com- above all are members of the same ecclesial community whose authenmunity. Cardinal Ratzinger, for instance, is convinced that 'clearly the tic identity supposedly knits them together in faith and worship. How
Syro-Malabar Church is endowed with great spiritual riches, for which is it then that as a result we have just the opposite of what is expected?
the Universal Church truly rejoices. Among these must be numbered
such gift as the tradition of St.Thomas the Apostle, missionary zeal, Taft’s paper does not address this question with the seriousness it deand the abundance of vocations to the priesthood and religious life'. He serves. He does not even formulate it with clarity and coherence. Inspeaks in particular about the sanctity of Father Chavara Kuriakose and stead he tries to explain the present conflict in terms of the turbulent
Sister Alphonsa, 'he, outstanding in his concern for unity and harmony socio-cultural history of the post-war world and the opposition beof the Church; she, renowned for her sharing in the sufferings of the tween modernity and tradition. These factors certainly have a bearing
Lord”.
on SMC's condition today, but they do not explain everything. Other
Churches passing through the same socio-cultural changes do not have
Cardinal Joseph Tomko in his turn adds: “We praise the Syro-Malabar a similar situation to deal with. So we have to look elsewhere for an
Church for her missionary openness and would like especially to thank explanation.
your church in the name of the Holy See because she has given and
continues to inspire missionaries for the various mission activities of May I humbly suggest that the root cause of the present impasse is
the church'.
something else, namely that the leadership of the Syro-Malabar
Church is locked in a needless and endless search for its own liturgical
The Pope himself on several occasions has expressed similar senti- identity. As long as this search continues, the conflicts will also contiments of appreciation. In January this year addressing a combined ses- nue. The only way out is for the Bishops of the SMC to declare a morsion of Syro-Malabar and Syro-Malankara Bishops on their adlimina atorium on this stultifying search according to the gospel of Christ. In
visit he declared: 'In his wisdom the Lord has granted to your Churches a normal situation this can be easily done either through consensus or
many signs of his benevolence. Among these we must could the abun- through a majority vote. But as things now stand this simple way of
dant vocations to priesthood and religious life which he continues to procedure is not open to our Bishops. The Oriental Congregation has
raise up in your families and communities'.
effectively blocked it.
This glowing pictures of Syro-Malabar Church, raise two conflicting
yet inter-related questions:
1. How did such a church land itself in the present mess which everybody sees as distressing, disastrous and scandalous:
2. In spite of its apostolic origin, spiritual maturity etc why is the SMC
denied the freedom to sort out its own problems, the way it thinks best
Much has already been said about the division which the liturgical controversy has brought about and the scandal it has caused. A community
whose very purpose is to embody Koinonia, communion of hearts and
minds-in faith and worship is seen split from top to bottom. The higher
you go in the ecclesial structure, the more pronounced is the division.
There have been instances when Bishops of the two groups living
under the same roof found themselves unable to celebrate the Eucharist
together. We know too how this monstrous situation has percolated into
the seminary complex, set up at enormous cost precisely to foster unity
based on the authentic identity of the SMC. Dom Michal Van Parys
OSB, Rome-appointed Apostolic visitor describes as follows the situation prevailing in Vadavathur:
'Unhealthy tensions poison the whole atmosphere of the seminary.
What is generously built up by one hand is unreasonably destroyed by
the other hand. It is no longer the human, spiritual, academic and pedagogical qualities which determine the recruiting policy, but rather one's
allegiance to this or that side. The most striking result is the bitterness
that pervades priests and seminarians. New and promising initiatives
for which both the seminary and the theological institute have the human and material resources are paralysed'.
-Contd. on next col.

VATICAN –II'S DECREE AND ITS INTERPRETATION
It is true that the Second Vatican in its Decree on Oriental Churches
had stated that “they (members of the oriental Churches) are to aim
always at a more perfect knowledge and practice of their rites and if
they have fallen away due to circumstances of time or persons, they
are to strive to return to their ancestral traditions' (OE,6)
But the question as to what is meant by ancestral traditions remains
open to various interpretations.This vagueness in understanding makes
it easy for individuals and groups to come forward with their own separate interpretations. They also campaign for the retention or removal
of specific items depending on their supposed linkage with the genuine
or spurious tradition.
We know it on very good authority that the Council Decree on Oriental
Churches began to be drafted in 1960 by a high power commission of
30 members of whom two-thirds were Orientals. The prerequisites for
due consideration of all viewpoints had thus been created. But this
combination was not very conducive to facilitating the work, as the
long distances involved and the (other) strong official preoccupations
of the members….. made only two common sessions of the entire commission possible. As a result the very important mediatory work lay in
the hands of a few periti (experts). “To this must be added……….that
the views and interests of the Oriental Churches are widely divergent
on some points, thus making agreement difficult on just the decisive
questions. Some of the unsatisfactory compromises and gaps of the decree are to be traced to this' (Commentary on the Document of Vatican
II edited by Herbert Vorgrimler, herder, 2967, VOL.I, P-306).
- Contd.on next page, col.2

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Celebrating the 25th anniversary of the Jesuit martyrs
of El Salvador - Fr. Cedric Prakash sj
(Fr. Cedric Prakash SJ is the Director of PRASHANT,
the Ahmedabad-based Jesuit Centre for Human Rights,
Justice and Peace.)

November 16, 1989! It is a day which will surely go
down in the history of modern world's struggle for
justice and peace. In the early hours of that morning,
six Jesuit priests including the rector and vice-rector
of the Central American University - the most prestigiou s university in El Salvador - were brutally murdered along with
two other persons. Nobody has ever doubted who was behind this
dastardly deed!
Fr. Ignacio Ellacuria (59 yrs), the rector of the university and the
superior of the Jesuits there, was a widely respected intellectual, who
was not afraid to take on the ruling political dispensation of El Salvador. He was a Spaniard who had adopted Salvadoran citizenship. His
outspokenness ensured that he received frequent death threats and
just before his assassination he was evenly publicly denounced over
the national radio. His companion Ignacio Martin-Baro (50 yrs), the
university's vice-rector was also a Spanish-born Salvadoran citizen.
He was the founder-director of the Public Opinion Institute, a thinktank which was highly respected for its documentation and analysis
of national and regional affairs.
The other Jesuits who were murdered were Segundo Montes (56 yrs),
a Spanish-born sociology professor who did extensive work on
Salvadoran refugees in the United States. Amando Lopez (53 yrs), a
Spanishborn philosophy professor. Joaquin Lopez y Lopez (71 yrs),
a Salvadoran-born who was director of a center for humanitarian assistance affiliated with the university. Juan Ramon Moreno (56 yrs),
a Spanish-born who was director of two university-related programs;
together with Elba Ramos (42 yrs), their housekeeper and her teenaged daughter Celina Ramos (15 yrs) were also murdered.
The Jesuits were unitedly working together with other civil society
leaders to end the bloody civil war which was going on in El Salvador. The cause of the violence was the military junta together with
very rich, powerful vested interests; at the receiving end, were the
poor and the vulnerable people of El Salvador who were consistently
exploited and terrorised by the former.
The Jesuits were inspired and motivated by the 'faith-justice' mandate
of the Society of Jesus which emerged from the 32nd General Congregation in the mid-seventies. They were convinced of just one thing:
they had to take sides with the poor of the country; they had to be a
voice for the voiceless, they had to stand up for truth and justice and
for that they paid a heavy price indeed!
There were others killed earlier in El Salvador; the most well-known
of these martyrs was Archbishop Oscar Romero who was gunned
down whilst saying mass on March 24th 1980.
It was common knowledge that Fr. Ellacuria and his companions had
a preferential option for the poor. In several ways, they tried to bring
that dimension to the university which was entrusted to their care;
because of their writings and the fact that they were very vocal, they
became a threat to the very powerful around them; but they feared no
one except the God they believed in and were convinced that the path
they had chosen to accompany the poor, was the only way towards a
more just and humane society.
Twenty-five years to date, the only way by which we can surely celebrate the memory of these great martyrs of the faith is to make our
own little pledge to stand up for truth and to work for justice; and in
doing so, let us try to internalise the words of Ellacuria "the struggle
against injustice and the pursuit of truth cannot be separated nor can
one work for one independent of the other."

v

SYRO-MALABAR
SYRO-MALABARLITURGY
LITURGYTODAY(Part
TODAY(PartII)
II)
Continuationfrom
frompage
page51
--Continuation
Other arrangements introduced in the drafting process further complicated matters during the ensuing debate in the general Assembly. Totally divergent views were expressed by Council Fathers ranging from
unconditional recommendation to complete rejection of the same proposals “In particular the Orientals themselves were sharply divided in
their comments…… But as things stood the Latin fathers who formed
the overwhelming majority) became unsure and did not wish to reject
the draft for fear of creating the impression that they were not favourably disposed towards the Orintal Churches. Major interference with
the text was no longer possible on account of the pressure of time and
probably also because of a certain fatigue of the Commission” (Op.
Cit.P.309, 310).
No wonder then, that the Syro-Malabar Bishops cannot agree on what
the council is demanding from them in the matter of updating their
liturgy.
CONFLICTING VIEWS EXPRESSED IN THE SYNOD
Even after nearly half a century of acrimonious debate between the
Roman experts and the Syro-Malabar Bishops of yester years and between the two groups of today's bishops there is no sign of any progress having been made. This is clear from the conflicting views expressed in the Roman Synod by spokesmen on both sides of the division.
MAR JOSEPH POWATHIL
The present ecclesial status of the Syro-Malabar Church as Archbishop Powathil sees it “is one of search for the discovery or rediscovery of the ecclesial identity”. Confirming what I stated above his
grace adds: “most of the differences of opinion in our church in general and the episcopate in particular are traceable to an uncertainty as
to what constitute our ecclesial identity”.
Limit of time prevents me from going into the details of the elaborate
thesis Mar Powathil has built up linking tradition, heritage, identity,
faith, orthodoxy, liturgy and the church, drawing inspiration from a
bewildering variety of sources ranging from Paremmakkal Thommakkathanar to the catechism of the Catholic church. As regards the liturgical conflict, the Archbishop's position as regards the liturgical conflict, is radically different from that of the majority of his Episcopal
confreres in the same Major Archiepiscopal church. As Mar Powathil
sees it, the majority “in the name of renewal and inculturation adopts
recent Western fashions (short liturgy, long adorations, superficial
prayers, facing the people etc). but this is only indirect westernization
and further deviation from the original and identity we are moving
further away from it, he laments.
Nowhere in his 23-pages discourse do we find a clear, intelligible definition of the identity of the Syro-Malabar Church as its title claims.
Instead, Mar Powthil starts off his treatment of S.M. liturgy on a
negative note suggesting that all its latin connections should be treated
as alien to the identity and diginity of the SMC. The latin church he
says has “deprived Thomas Christians of their hierarchy, mutilated
their liturgy, and propagated a western from of theological and spiritual formation with the intention…........The Bishops who do not share
this reading of history are described as “hankering after the artificial
elements introduced by the west” thus proving their “mental enslavement to the recent past. Even now seminary and religious formation is
almost a close imitation of the parallel Latin Institutions”. Strong
words indeed!
For Mar Powathil liturgy is identical with the church. So introducing
a change in the SM liturgy is tantamount to changing the SM church
itself. He goes even to the extent of calling it a “mutilation”. “A person concretely encounter the distinctiveness of this apostolic church”.
As the argument proceeds, it becomes very clear that the Archbishop's
emphasis falls more on the distinctiveness than on the Church itself.
- Contd. on next page, col.2

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PROPHETIC WITNESS - A SAINT WITH A MISSION
- Dr (Sr.) Mudita Menona Sodder RSCJ
[Sr. (Dr.) Mudita Menona Sodder RSCJ is a Religious of the
Sacred Heart of Jesus.She is an Educationist, a lover of the
Environment and stands for Women's issues. ]

Rose Philippine Duchesne the frontier and
fervent missionary of North America was
a saint with a mission to do God’s will.
As a young religious I was in charge of
the Duchesne Club at Sophia College,
Mumbai. Every year, when asked to speak or write
about this great saint of ours, it has been the usual life
history of this very human and seemingly, Saint of
Failure whose entire life was dotted with failures and
difficulties. We celebrated her silver Jubilee of canonization last year
on 3rd July. This year I decided to speak toher for her feast on 18th
November 2014. This is the result.
Stephanie a teenager from an ‘A’ grade college in megapolis Mumbai
has just used a homepregnancy test, and found that she is pregnant.
Her boyfriend suggests an abortion. Shocked anddisturbed she has not
slept for 48 hours. Her best friend from Dadar comes to tell her that
herneighbour, a 13 year-old from a reputed school in the vicinity has
committed suicide.
Struggling to cope with her own pain, Stephanie breaks down weeping,
“I’ve been disappointed and confused for the past two days seeing it
happen all over the world. Everything we trust in lets us down.”
Simanta retorts, “Who the hell do you think you are that you should
not be let down, as youcall it, by the chances, failures and accidents
of life? Why should you not be let down by your feelings, your
blood, your nerves, your reasoning like every other human being?
The marvel is not that we are fallible and foolish human beings but
that we have the wit, the audacity, the courage and the grit to see it
and go on in spite of it all. Life is embroiled by error and prejudice
like a fertile field covered with wild weeds, bramble, stone, rubble
and garbage. Themiracle is not that we dash our toes against the
thorns and the rubble, but that we have enough common sense, wit,
wisdom and gumption to clear them away, even if we can clear, only
our little cabbage patch that is ourselves. Having done this, we will
have cleared it, not only for ourselves, but for posterity!
When I joined the Society of the Sacred Heart of Jesus in 1981 as a
Novice, I warmed up more to Blessed Philippine then, than to the
Foundress St Madeleine Sophie Barat. Today when I look at Philippine she is for me a Prophetic Witness, with determination and soul
power and this she did with fiery zeal, graced stamina and ‘Ekagrata’
or one-pointedness, clinging on to the cross like atreasure in her life.
Born on August 29, 1769 into a wealthy and politically connected
family in Grenoble, France, Philippine decided to join religious life
much against her father’s will, who terminated her attendanceat the St.
Marie d’en Haute when he heard of her plans. Duchesne means of oak
and like a strong oakundaunted, she climbed the hills on the outskirts
of Grenoble a little later, and joined the VisitationConvent. As God
would have it, religious life was disbanded due to the French Revolution and shehad to return home. She bore it all patiently and with fortitude letting God’s wisdom take its own pace, keeping her nerve at all
times.
Undeterred, with rare courage, unlimited faith and magnanimous love
that never ends, after the war, Philippine valiantly attempted to bring
back the nuns to St. Marie but failed miserably. Determined to do
God’s will and with zeal for mission she joined the new congregation of religious women established by Madeleine Sophie Barat in
1800.
Having worked for 13 years in various activities in Sacred Heart convents in France, Philippine never abandoned her childhood dream of
- Contd. on next col.

SYRO-MALABAR LITURGY TODAY(Part II)

- Continuation from page 6

In an attempt to justify this plea for distinctiveness he describes the
Syro-Mlabar Taksa (Missal) as “a precious goldmine of Trinitarian,
Christological and pneumatological themes… deeply rooted in the
mystery aspects of worship'.
Here the average reader might easily get baffled by this outpouring of
strange, plurisyllablic words. He might even think that they signify
some hitherto unheard of greatness incumbent on Syro-Malabar
liturgy. But actually those terms mean nothing other than the familiar
Christian concepts such as the doctrine of the Holy Trinity: Father,
Son and Holy Spirit. Every Mass offered by a Catholic Priest in any
part of the world has in it readings, prayers, hyme etc centered on the
three persons of the Holy Trinity. Those who attend Latin Rite Mass
in whatever language will have noticed this though they may not
be familiar with words like Trinitarian, Christological, pneumatological etc. (To be continued in the next issue)

v
PROPHETIC WITNESS - A SAINT WITH A MISSION

going to work in the missionsof America among
the Red Indians. Leaving securities behind, to
reach beyond what one can grasp in 1818, at the
age of 49 together with four religious companions, she embarked on this arduous 70-day voyage across the Atlantic to New Orleans, where
they disembarked and rested briefly with the
Ursulines, before resuming their travels in a
paddle wheel steamer up the Mississippi to St.
Louis.
The first free school with three girl boarders and
twenty-one day scholars began in a log cabin in St.Charles. The next
year the school shifted to Florissant, where Philippine also started her
novitiate for the Society. In 1828 the
Jesuits called her back to St Charles.
Finally in 1835 the first brick building
was erected. Soon Philippine established
other schools in Louisiana and Missouri.
Tested in the crucible of fire, constantly
expanding the borders and boundaries of
her heart - boundaries of social class, language, culture and customs,
at the age of 72 she held back nothing for herself, begged and was
finall yallowed to travel to Kansas to teach the Red Indians.
With no flair for languages, she found the Pottawatomi language even
harder than English and never learnt it. Nothing is impossible with
God for the one who trusts was her conviction. No wonder the Indians
called her The Woman Who Prays Always. Philippine with a global
heart and an inviting model for our 21st century world, returned to St
Charles where ten years later she died on November18, 1852.
43 years later in 1895 her cause for canonization began. She was declared Venerablein
1909, Blessed in 1940 and canonized in
1998 by Pope John Paul II. The woman who
was the so called failure pioneered Sacred
Heart Education in the New World i.e.
America.
If today, I work with love, passion and zeal
in the missions of Patna in North Bihar,
India, it is only due to St Philippine who has
been my role model all through my life as
a religious. Happy Feast of St Philippine
Duchesne on November 18th, 2014.

v

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BLACK MONEY - Francis Lobo
[ Francis Lobo is Engineer-Consultant and he has authored a number of books like communication, human relations, economics, productivity, politics, sociology, management and religion]

I heard the election promises to bring back lakhs of
crores of rupees stashed in foreign secret accounts,
backed by powerful rhetoric and aggressive propaganda. I classified it as an election gimmick. I have been studying the
issue of Black Money for over 20 years and have come to the conclusion that to eradicate Black Money calls for innovative disruptive systems and a Non-Money System of Existence. Commercialization of
Corruption is so much of our world that nothing is done without some
extra consideration. There is a price for getting a posting, a promotion,
a nomination for a seat in the legislature, parliament, R.S., appointment as a teacher or professor, admission to school or college, a traffic
violation, a booking, transport of goods, etc. etc.
There is no virtue in what the Government has done to bring back
black money --- The government was forced to reveal the names by
the Supreme Court, The threat of action being time barred again
forced the government to set a dead-line of 31st Match 2015 to decide
on what is to be done. The whole exercise raises many questions. I
have been receiving messages on the Internet of money stashed abroad
for years. What were all those in authority doing all those years? The
Chairman of SIT, who was given the list in June said on TV, several
months later, that he doesn't know how much is involved, whether the
money is unaccounted for, whether it can be brought back and how.
What was being done all these months? The list only refers to the list
of HSBC accounts bought by the French Government. The person
from Bangalore, who had extracted these accounts had sold lists to
several countries. What about these? We are only talking about the
HSBC Swiss bank accounts. What about the tax havens and other
secret banks around the world? Today we learn that 289 accounts
have zero balance and 122 are duplicate entries of the 628 names
submitted. We are told that revealing names will violate international
treaties. Are the treaties meant to shelter the guilty? I am reminded
about the hype raised in the Bofors Gun Deal investigation. I understand that the cost of the investigation was more than the amount that
could be recovered. And we still have to know if any money was recovered at all and from whom.
The policies being pursued by the present government will not eliminate Black Money but only increase it. The black money floating
around the country is several times what is stashed abroad. The first
cause of Black Money is the Centralization of Power and Authority
with immense discretionary Powers for sanctions, permissions, licenses. The promise is to reduce discretion and make the processes
transparent. India Development needs Infra-structural projects. This
means that captive resources like land, forest areas, coal are available
for these projects. Who will sanction these resources and ensure that
they are supplied at fair prices? The government, which is at the core
of the corruption exercise? To speed up the processes restrictions are
being removed. Decision making is being centralized on the plea of
trimming bureaucratic control. It is easier to manage one person than
a team.
For efficiency, reducing corruption and wastage privatization is being
proposed. Privatization centralizes power in the hands of the owner.
The history in India is that large private industries have got sick because of gross financial mismanagement. Government had to step in
and nationalize these industries to protect the assets and the jobs of
the thousands involved. This wasmainly in the industrialized cities of
Bombay and Calcutta. Corruption in the private sector is rampant
through avoiding paying sales tax and excise duties by showing lower
sales and production. There is also Under – Invoicing and Over – Invoicing. In Under-invoicing there is an agreed price, say Rs. 6,000 /
ton of iron ore exported. The buyer pays Rs. 2,500 / ton in rupees and
puts Rs. 3,500 / ton in a secret foreign account. Over – Invoicing en- Contd. on next page, col.2

Media persons should not be neutral: Justice
Cyriac Joseph Story By: Lissy Maruthanakuzhy
Kanniyakumari: Oct. 27, 2014. Media persons should
stand for truth and justice and not compromise under
the pretext of being neutral, says a former Supreme
Court judge.
“Neutrality is not a virtue. Journalists must not be
neutral. They must take sides and promote justice and truth,” asserted
Justice Cyriac Joseph, member of the National Commission for Human Rights.
Justice Joseph was delivering the keynote address at the 20th National
Convention of Christian Journalists at Kanniyakumari in Tamil Nadu
on the theme “Prophetic Challenges before media today.”

ICPA participants (Credits: Anto Akkara)
About 55 journalists and editors from various parts of India attended
the October 24-25 conference organized by the Indian Catholic Press
Association (ICPA) to mark the conclusion of its golden jubilee celebrations.
The association was founded in 1963 by American Jesuit Priest Father
John Barrett.
Justice Joseph warned media persons not to reduce freedom of the
Press to the freedom of the media house or owner. “You are powerful
holding the pen,” he reminded the gathering. “Freedom of the press is
one side of the coin. Right to know the truth is the other side,” he added.
He urged journalists from the Christian community to ask themselves
if they are making a difference in society. “This is your call as Christian Journalists. Let us ignite the fire within us and witness Christ,” he
added.
Bishop Salavodore Lobo of Baruipur, chairman of the Social Communication office of the Catholic Bishops’ Conference of India and the
chief guest of the program, agreed with Justice Joseph. “Christian journalists have a challenge, and it has to be taken up in truth,’ he added.
Jesuit Social Activist Fr Cedric Prakash from Gujarat reminded that
the printed Word plays a significant and defining role in the Indian
subcontinent today. “Being engaged in the print media is no longer an
option for us, but a mandate,” said the priest who is a prolific writer.
According to him, the Prophetic Challenges before the media are Corporatization, Commercialization, Co-option and Compromise. He challenged the ICPA members if they have understood the power and
potential of the media in evangelization.
“Do we engage the Church vocally and visibly in confronting the injustices that plague our society like discrimination, displacement, corruption, communalism and casteism. Have we prophetically denounced the grave ills in our society in order to boldly proclaim the good
- Contd. on next page, col.2.

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Grievences & Petition of SM Catholics in USA
SYRO-MALABAR CATHOLIC LAITY ORGANIZATION
Post Box No. 6631, Aurora IL, 60598, USA.
To
Saturday, December 13, 2014
The Synod of Bishops,
Kerala Catholic Bishop Council (KCBC), CBCI,India.
The Syro-Malabar Major Archiepiscopal Curia, Mount St Thomas, P.B.
No. 3110,Kakkanad P.O., Kochi 682 030, India Tel. +91 484-2424768,
2424780, 2425727, 2426235, 2426236
His Beatitude Mar George Alencherry,
Major Archbishop's House, Post. Box No. 2580 - Ernakulum,
Cochin - 682 031, Kerala, India Tel: +91 484 - 2352906, 2352629
Your Excellency,
Ref: Approval of New Syro-Malabar Diocese in Canada!
Subject: The Voice of the Syro-Malabar Faithful from North America

BLACK MONEY
- Continuation from page 8
ables higher costs to be shown, profits to be lowered and less taxes
paid. Private businesses are not paragons of virtue. Bribes have to be
paid to secure the orders in the first place and then again there are
fees for getting material and work certified and bills passed.
We are told that corruption is being reduced by restricting the interaction between bureaucrats and industrialists. Yes meetings in Five
Star Hotels are not in order. But for market forcesto apply there has to
be dissemination of information, dialogue, debate a professional analysis of cost:benefit, value added considerations, etc. This calls for
greater interaction between bureaucrats and businessmen -- not less.
By moving to a closed door, secret system of centralized decisionmaking we are ensuring that decisions will not be made in the best
benefit of all.

Black Money can only be eradicated by a change in Work Ethic and
Physical Labor rather than looking for easy ways to make a fast buck.
Promising progress by trying to imitate other countries will only lead
The secrecy surrounding the Syro-Malabar rite's covert operations to frustration. Take China for example. It has three times the Indian
in the USA and Canada has triggered lots of problems to the clergy land mass. Hence, we have to consider the population density in India
and to the faithful and the hierarchy still in a much weakened and in our plans for infra-structure and fast transport. Smart Cities must
defocused stage. The diocese operations in the USA and Canada consider that huge numbers live off the streets in hand-mouth existhelped only to damage the credibility of our centuries old catholic tradi- ence. The Modi Model has no relevance for India where large section and our faith-in-action leadership in the eyes of faithful and in the tions live without any defined sense of purpose --- rest, sell, eat, defecate --- everything goes on everywhere. Metros have not matched the
eyes of the Catholic world as a whole. Our unity in diversity has been
at stake due to the evildoers that has been emerged within the Syro- growing traffic demands when it is coupled with a growing vehicular
Malabar Rite. Rather than shepherding and pasturing the faithful in a traffic population. Housing demands at 5.5 crores.Modi's rhetoric has
Christine way, they are enforcing their dictatorship and they think that many takers in the young. But the answers do not lie in imitating other
countries and sound bites but in solving issues from first principles
the faithful of this 21st century is dump like few of them.
and ensuring that they are sustainable. The flight to Mars should be
His Excellency Cardinal Mar George Alencherry along with a separat- our Model --- High Tech, Innovative, Low Cost, Using Indian Talent
ist group ofvery few Bishops from Kerala and fraudulent Bishop Mar- Applying this model across the country will bring rapid progress,
Jacob Angdiath of Chicago Syro-Malabar Diocese is still working in sense of pride and eliminate the need for making the fast buck through
secrecy to impose a pagan heresy to the North American Soil and the black money route.
v
they targeted Canada as their next breeding ground for their operations.
Their focus is not seriously to sustain the Catholic faith, or to help the
Media persons should not be neutral: Justice Cyriac Joseph
- Continuation from page 8
faithful, but to formulate an anti-Vatican lobbyist for some biased motives in mind. Though the Hierarchy is successful for getting green signal for a Syro-Malabar diocese, His Eminence Cardinal George
news? Do we engage the social media on important issues concerning
Alencherry has already started his tricks and narrowminded tactics Constititutional rights and freedom for all? “
in the background in the name Syro-Malabar for the faithful. We pray
that the new diocese will help to nourish the spiritual needs of not only S P Udayakuamr, writer and founder of the People’s Movement
the SyroMalabar faithful but to nourish Catholics from every part of against Nuclear Energy, spoke of t he struggles faced by the people at
India in Canada. Though the Arch Diocese Chicago helped tremen- Koodankulam Nuclear Plant. “Media has in important role to help the
dously for the spiritual needs of Indian Catholics, as soon as the dio- helpless,” he explained and narrated the various steps the movement
cese has been granted, the separatist group of Bishops takes upper have taken to oppose the Nuclear Plant.
hand and converts into their own market place and put under the umbrella of Syro-Malabar and expels other Catholic brothers.They instal- The ICPA honored “Buland Prajatantra” (vibrant democracy), a Hindi
led an inefficient Bishop Mar-Jacob Angdiath and start demeaning fortnightly published from New Delhi, with the best Hindi writer/perCrucifix during homilies through some rowdy priests, installed their iodical award. The association gave Reji Joseph, Kottayam Bureau
pagan cross and Veil in the Altar and claim as Chaldean tradition. Chief of the Deepika, a Malayalam newspaper ICPA Luis Carreno
While thousands of Christians have been brutally killed and system- Award, and Richard Joseph, Reporter, Deepika, Trivandrum with
atically replaced in Iraq, Syria and Iran none of these Bishops who ICPA Scheduled Caste/Backward Caste Commission Award.
claims themselves as Chaldeans never ever visited these places as Courtesy: mattersindia.com
v
a consoler, neither help them financially. When the Latin Church raise
money to help the Christian brethren' s in the Middle East as Good
Grievences & Petition of SM Catholics in USA
Samaritans the Syro-Malabar hierarchy was inactive and turned away.
be·na·mi of Cardinal Alencherry who started stitching his Pudava for
To enforce a dirty politics in Canada, Cardinal Mar George Alen- his Bishop position and now serving as a Pastor in Canada. Many
cherry have promoted a couple of Priests in secrete and they are work- priests of Syro-Malabar in Canada were constantly under attack from
ing in the Canada as Syro-Malabar priests. The main motto is to en- Cardinal George Alencherry due to their stand on faith. Now Rev.Dr.
force his pagan agenda to the unwilling faithful and to loot the faith- Jose Kalluvelil along with Cardinal Alencherry's other cronies are
ful. These priests some how just want to get into USA and Canada in charge of Syro_Malabar Church in Canada. Many of these salaried
under religious Visa then these salaried priests needs to obey the priests brought from India to USA like this has already left priest-hood
Bishop and enforce Cardinal's plan for their own existence in the and incited in sexual allegations. Even Bishop Mar Jacob Angadiath
Americas. In front of the Canadian Bishop Council they play like real appointed an unexperienced and Anti-Latin rite priest namely Rev. Fr.
Shepherds, while in the play ground they play against the Team and Augustine Palackaparambil as the Vicar of St.Thomas Syro-Malabar
against the Catholic Church. Rev. Dr. Jose Kalluvelil is one of the Cathedral Church, Bellwood, IL; who miserably failed in his previous
- Contd. on next col. ->
-Contd. on next page, col.2.

Soul and Vision

Nov. & Dec. 2014, Volume 6, No.11&12
Page 10
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

Francis gives Curia officials coal for Christmas
The pope and certain members of the Curia's old guard now in
open war for the soul, future of the Church.
Vatican City: It's now all but official. Pope Francis
and certain members of the Roman Curia's old
guard are openly at battle for the soul and future
of the Catholic church.
And their clash is over a sense of entitlement and
privilege tradition ally tied to a clericalist ethos and court mentality
that has long held sway at the Vatican.
The Argentine pontiff pretty much confirmed that on Monday in his annual pre-Christmas meeting with the Curia's top officials during which
he denounced a long list of bad attitudes and behavior he believes are
ailing the church's central offices. (Read Joshua J. McElwee's excellent
report on the 15 illnesses that, according to Francis, are threatening the
Curia's spiritual and moral health.)
The 78-year-old pope delivered his screed to the cardinals and bishopsthat's exactly how many people inside and beyond the walls of the
Vatican will read it - just a little more than 24 hours after France's oldest national paper, Le Figaro, published a cover article in its Sunday
magazine titled, "The Secret War Inside the Vatican: How Pope Francis
is shaking up the Church."
The conservative paper's highly respected Vatican analyst, Jean-Marie
Guenois, claimed in the article that the "climate inside [the Vatican] is
not good."
He wrote that "fear reigns" among many officials and employees who
do not like how the pope is dismantling traditional protocols and who
are nervously waiting to see how his eventual structural reforms will
affect them.
Guenois quoted one of these officials as saying, "His way of governing
is disconcerting."
The pre-Christmas speech on Monday is likely to unsettle them even
further. Especially certain clerics.
Even though the Jesuit pope did not name names, it's clear he believes
some of these cardinals and bishops are inflicted with the "ailments"
he listed - an exaggerated sense of self-importance, lust for power and
control, lack of empathy for others, opposition to the movements of
the Holy Spirit, careerism, and the “very serious evil" of leading a
double life, which he labeled "existential schizophrenia".
Report: Robert Mickens( is editor-in-chief of Global Pulse.)
Courtesy: ucanindia.com

Pope Francis becomes 'mafia target' after campaigning
against corruption
Pope Francis becomes 'mafia target' after campaigning against corruption
Nicola Gratteri warned that Francis' attempt to bring transparency to
the Vatican was making the white collar mobsters 'nervous and agitated'
Pope Francis has brought on himself the wrath of mafia after campaigning against corruption, a leading anti-mob prosecutor has warned.
Gratteri further said that the pope is dismantling centres of economic
power in the Vatican adding that organized criminals could be thinking about attacking him, the Guardian reports.
According to the report, Francis, who has called for 'a poor church',
has backed reform at the Vatican's bank, which has been suspected for
years of being a channel for the laundering of mob profits.
Gratteri said that the mafia that invests, launders money, has the real
power, and has got rich for years from its connivance with the church,
and with Pope's efforts they are now getting nervous.
The prosecutor further criticized priests and bishops in southern Italy
who legitimize mobsters and said that mobsters did not consider
themselves wrongdoers.
He used the example of a mafioso putting pressure on a business
owner to pay protection money, first by shooting up his premises,
then by kneecapping him and if the person still refuses, the mobster
is 'forced' to kill him and if one has no choice, that is not considered
committing a sin, the report added.
http://www.business-standard.com

Grievences & Petition of SM Catholics in USA
- Continuation from page 9
assignments in two different parishes in the USA. We beg the Bishops
Synod and “The Vatican” to double check all the new potential Bishop
names that has been nominated by Mar George Alencherry as he is not
trustworthy. At this juncture we really deserve a well-mannered Bishop
for the new proposed Syro-Malabar Diocese in Canada who could
strongly follow “The Vatican” policy on faith matters and helps to
unify all faithful from multifaceted: linguistic and cultural traditional
background of Indian Catholics under the Pope. We need a unified Altar setup with a Crucifix at the center of the Altar to reflect the Lord's
suffering to the minds of the faithful during a Holy Mass. We do not
want to see the Pagan Mar-Thoma cross and Veil that has been burned
down in the street to be installed anywhere in our new Church's Altars.
We beg KCBC-India and CBCI-India, to help us to keep our faith; help
to gather the faithful and help them to “grow in the grace and knowledge of our Lord and Savior Jesus Christ.” (2 Peter 3:18), then try
to disperse them. The sin committed by the SyroMalabar hierarchy in
the USA and Canada is severe than the sexual issues.
We strongly believe that our prelates will be compassionate enough to
listen to the voice of the faithful in this serious faith matter and demonstrate in the upcoming Synod for the common good of our faith. We
are not asking for your money; we the faithful are the real church, our
contribution to the church also make the gospel to reach at the ends of
the world. Any autonomous power given to Syro-Malabar in USA and
Canada will be disastrous to the Catholic faith in future. The emerging
cult movement of Syro-Malabar Rite will hurt the not only the Catholic but really not good of the Christine identity of America, Canada,
Mexico and South America.
Respectfully yours in Christ,
Pious Thottukandathil
President
Syro-Malabar Catholic Laity Organization (SMCLO)
Post Box No. 6631, Aurora IL- 60598, USA

CC:
His Holiness Pope Francis,
Apostolic Palace,
00120 Vatican City,
Italy, Europe
Most Rev. Albert D' Souza
SECRETARY GENERAL, CBCI
Archbishop of Agra, Archbishop's House, Wazirpura Road,
Agra-282003 (Uttar Pradesh)
Msgr. Patrick Powers, P.H.
2500 Don Reid Drive
Ottawa, Ontario
K1H 2J2 , Canada
Archbishop Joseph E. Kurtz
President, USCCB,
3211 Fourth Street, N.E.
Washington, D.C. 20017
His Eminence Archbishop Paul-André Durocher
President, Canadian Conference of Catholic Bishops
2500 Don Reid Drive,
Ottawa, Ontario K1H 2J2,Canada
Most Reverend J. Peter Sartain,
General Secretary, USCCB,
3211 Fourth Street, N.E.
Washington, D.C. 20017

v

Soul and Vision

Nov. & Dec. 2014, Volume 6, No.11&12
Page 11
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

aXw s]m«nbm hnImcw Dbcpw, cmj{Snbw s]m«nbm F§pw aeokamIpw
- George Katticaren

Unkw_À Ggmw XnbXn FdWmIpf¯v sa{Xm³am³am
À hnfn¨pIq«nb AÂambkwKaw bYmÀ°¯n k`m[n
ImcnIfpsS iàn{]IS\ambncp¶psh¶mWv s]mXp P\
`n{]mbw.
CXvv ØncoIcn¡phm³ ]eImcW§fpw AhÀ \nc¯n
hbv¡p¶pap¬Svv. k`m[nImcnIfpsS iàn {]IS\am
sW¶p a\knembtXmsS {][m\ am²ya§Ä hmÀ¯I
Ä ap¡n. \Kc¯nepS\ofw {]ZÀin¸n¨ s^fvIvkv t_mÀUpIÄ AÂamb
AhKW\tbmSpÅ ià
amb sXfnhpIfmWv. Cu
s^fvIvkv t_mÀUpIfnÂ
sa{XmamcpsS Nn{X§fÃm
sX Hcp AÂambsâ t^m
t«mbpw I¬SnÃm. tPmbnâ v
{Inkväy³ Iu¬kn CXn
s\ tNmZyw sNbvXXmbn«m
Wv Adnhv.
C§s\sbmcp AÂamb
kwKas¯]än sshZnIIq
«mbatbmSv k`m[nImcnI
Ä BtemNn¡pIbp¬Sm
bnÃmsb¶ ]cmXn _Ô
s¸« sshZnIcnÂ\n¶pw tIÄ¡m\nSbmbn. CXv sshZnIcpsS CSbn D¬
Sm¡nb AXr]vXn Ipds¨m¶paÃ. FdWmIpfw A³Iamen AXncq]X Øm]
\§fnse hml\§Ä D]tbmKn¨v Ignbmhp¶{X CShIImsc FdWmIpf
t¯¡v F¯n¡Wsa¶ k`m[nImcnIfpsS D¯chp A\pkcn¡m³ Ah
À \nÀ_ÔnXcmbn.
FsIknkn sb¶ Hcp hÀ¤ob kwLS\bv¡p cq]w sImSp¡pIsb¶Xmbn
cp¶p Cu iàn{]IS\¯nsâ {][m\ AP³¬Sm. Xe¸¯ncp¯phm³ Ip
sd t\Xm¡amscbpw IcpXnh¨n«pmbncp¶p.
k`m[nIcnIÄ kPohcmjv{Sob¯nte¡v \o§p¶Xpw hizmknIsf AXn\p
Icphm¡p¶Xpw Iem] cmjv{SnbamWv. k`m[nImcnIfpsS Øm]nX XmÂ]cy
§Ä kwc£n¡pIsb¶XmWvv thsdmcp ]n¶m]pd clkyw. ZoÀLho£Wan
Ãm¯ Cu cmjv{SnbIfnbpsS A\´c^e§fmWv Ct¸mÄ \S¡p¶ aX]cnh
À¯\§Ä. hSn sImSp¯p ASn hm§n¡p¶psh¶p Npcp¡w
sshZnIÀ¡pw k\ykvXÀ¡pw AhcptSXmbmbn«pÅ kwLS\Ifp¬Sv. P\m
[n]Xy {]{InbbneqsSbmWv AhÀ AhcpsS {]Xn\n[nIsf XncsªSp¡p¶
Xv. F´p sIm¬Sv k`m[nImcnIÄ AÂambsc AXn\p A\phZn¡p¶nÃ.
C¶s¯ AKCC bpsS t\Xm¡Ä sXcªS¡s¸« hyànIfmtWm? k`
bnse AÂambsc apgph³ {]Xn[oIcn¡m³ Hcp AÂambkwLS\ Bhiy
amWv. F¶m AXnsâ LS\ Xmsg Xe¯n \n¶pw XpS§Ww. AXmbXv
CShI, cq]X AXncq]XmXe§fn \n¶pw XncsªSp¡s¸Sp¶ hyàn
Ifmbncn¡Ww tI{µI½nänbnse t\Xm¡Ä. CXmbncp¶p Ime]g¡ap
Å AKCC F¶ kwLS\ Bcw`n¨t¸mÄ D¬Smbncp¶ AXnsâ LS\. \n
À`mKysa¶p ]dbs«, C¶v Cu kwLS\ N§e¡n« Hcp B\tbmSp D]an
¡mw. ]m¸m³ XSn]nSn¡m³ ]dbpt¼mÄ AX\pkcn¡Ww.

ImcnIÄ AkzØcmWv. C§s\bpÅ kmlNcy§fn F´pw hnesImSp
¯pw Hcpiàn {]IS\w A\nhmcyamWv.
P\m[n]XyIogvhg¡¯n\v tIcf It¯men¡ k`bn F´p Øm\amWp
ÅXv? A\pkcn¡phm³ am{Xw ]cnNbn¨n«pÅ tIcfam²yakwkv¡mc¯n\p
shÃphnfnbpambn tkmjy aoUnb s\äphÀ¡pIÄ iàn {]m]n¡pIbmWv.
tkmjyÂaoUnb s\äphÀ¡pIÄ B[p\nIbpK¯nsâ hcZm\sa¶v t]m¸v
{^m³knkv ]dbpt_mÄ tIcfk`m[nImcnIsf kw_Ôn¨nSt¯mfw Ch Hcp
t]Sn kz]v\amWv.
t]m¸v {^m³knknsâ t\XrXz¯n h¯n¡m\nÂ\n¶mcw`n¨ \hoIcWBi
b§Ä¡vv temIsa¼mSpw h³ ]n³XpWbmWv e`n¨psIm¬Sncn¡p¶Xv. Imew
amdnbXnsâ [z\n {ihn¡msX tIcfmk`m[nImcnIÄ ap¶pdpw \m¶qdpw hÀ
j§Ä¡pap¼pÅ ^yqUenkvän¡v a\ØnXn C¶pw \ne\nÀ¯p¶Xvv Ncn{X
¯n tcJs¸Sp¯phm³ t]mIp¶ hensbmcpsXänsâ IYbmbncn¡pw.
R§Ä¡p ]dbm\pÅXv: c¬Smw h¯n¡m³Iu¬kn A\pimkn¡p¶
Xpt]mse P\]³Imfn¯w Dd¸p hcp¯pIbmWv tIcf It¯men¡k`m[n
ImcnIfpS [mÀanINpaXe. AXn\p]Icw Hcp hÀKnb kLS\bv¡p cq]w
sImSp¯v AXns\t]mXvkmln¸n¡m³ tZhmeb§fnse t_aIÄ Zpcp]tbm
Ks¸Sp¯p¶Xv {InkvXnbaÃ.
{InkvXnb tZhmeb§fnse tZhmeb§Ä hN\ {]tLmjW¯n\p th¬Snbp
ÅXmWv. hnizmkP\¯nsâ k¼¯v ssIhiw h¨p sIm¬Sv P\§Ä¡p ]
³Iphbv¡msX AXp kwc£n¡m³ HcphÀKnbkwLS\¡v cq]w sImSpw¡p
¶Xpw tZhmeb§Ä Zrcp]tbmKs¸Sp¯p¶Xpw k`m[nImcnIfpsS A[:]Xn
¨ [mÀanIt_m[s¯bmWv Nq¬SnImWn¡p¶Xv.
Ckveman¡v tÌäv Hm^v Cdm¡v B³Uv kndnb(ISIS) F¶ tamUen ssZh
P\s¯ \bn¡p¶Xv sIme]mXIcmjv{SobamsW¶v FSp¯p ]dtb¬SXn
ÃtÃm? CsXÃmw \½Ä A\p`hn¨dnªn«pÅXmWv. hntamN\ kac¯nsâ Zp
c´§Ä AXn ]³sISp¯ ]escbpw C¶pw th«bmSp¶p. \njvIf³Icm
b F{Xtbm t]À Poh³ _enbÀ¸nt¡¬Sn h¶p. AXn\ptijw kw`hn¨
sX´mWv?
It¯men¡ hnZym`ymk Øm]\§Ä AgnaXnbpsS CuänÃamsW¶mWv s]m
Xpsh Adnbs¸Sp¶Xv. kz´ kapZmbAwK§Ä¡p Cu hnZy`ymkØm]\§
fn AUvanj³ In«Wsa³In \sÃmcp XpI tImg IcpXnbncn¡Ww. Ahn
sS tPmen sN¿p¶ A²ym]Icn NneÀ¡p am{Xsa apgph³ i_fhpw ssI
¿n In«p¶hcpÅq.
t]m¸ns\ Xm³ Ku\n¡p¶nöpw At±lw Xs¶ H¶pw sN¿m³ t]mIp¶nÃ
¶pw CSp¡nsa{Xm³ Cu teJIt\mSp Hchkc¯n ]dbpIbp¬Smbn. Cu
am\knImhØbmWv an¡ tIcfk`m[nImcnIfpw h¨p ]peÀ¯p¶Xv. CXn
s\mcp amäw kw`hn¨nsóIn k`bnse kwLÀj§Ä hÀ²n¡m\mWv km
²yX. DZm: Rmdbv¡Âþ, XmtemÀþ, Iqcn]pg{]iv\§Ä ]cnlmcw ImWmsX
]pIªp sIm¬Sncn¡pIbmWv. {InkvXnb ssNX\y¯neqsS ]cnlcn¡m³
]äp¶ {]iv\§fmbncp¶p Ch. Cu ]cmPbw k`mt\XrXz¯nsâ IgnhnÃmbva
sbbmWv Nq¬SnImWn¡p¶Xv. k`m[nImcIfpsS hm¡pIfn am{Xw HXp
§p¶ {InkvXpssNX\yhpw [mÀ½nIXbpw sIm¬Sv P\§Ä¡p F´p {]
tbmP\amWp e`n¡pI?

c¬Sp hnip²amsc skâ v Nhdtbbpw skâ vFhp{]mkyb½tbbpw tIcf
It¯men¡k`bv¡vp e`n¨psh¶Xv A`nam\wsImÅp¶ Ncn{XamWv. CXn
sâ JymXnbn k`bnse \nehnepÅ {]iv\§Ä aqSnsI«msa¶p IcpXp¶Xv
auUyamWv. {InkvXp {]t_m[\§sf B[mcam¡nbpÅ [mÀ½nI CSs¸Sen
eqsSbmbncn¡pw kwLÀj§Ä¡p Hcp ]cnlmc amÀ¤w ImWm³ km[n
1. NÀ¨v BIvSv \S¸nem¡mWsa¶ A`n{]mbw P\\ncIfn \n¶pw Dbcp¶p. ¡pI.
[mÀanIt_m[anÃm¯ tImÀ¸tdäv amt\Pvsavâ vIfmWv C¶v tIcfw `cn¡p
2. CXns\ adnIS¡m³ P\mXn]Xy hg¡§sf AwKoIcn¨pt]m¶ncp¶ ¶Xv. a\pjy PohnX¯n\p bmsXmcp hnebpw Iev]n¡m¯ \mSmbn amdns¡m
AKCC sb hgnsXän¨p GIm[n]Xykz`mhapÅ Hcp hÀKnb kwLS\bm¡n ¬Sncn¡pIbmWv tIcfw. kXyhpw \oXobpw A§v I®vv F¯m¯ Zqc¯m
amäphm\pÅ k`m[nImcnIfpsS C¶s¯ XnSp¡w AhcpsS Øm]nX Wv. Cu Ac£nXmhØbv¡p k`bpw cmjv{Snb {]Øm\¡mcpw Xpey ]³Im
XmÂ]cy§Ä kwc£n¡m\msW¶Xn kwibanÃm. CXpaqew ]e aX{`m fnIfmWv. Cu tImÀ¸tdäv `oaamÀ tIcf¯nse am²ya§Ä¡p aq¡pIbdn
´amsc krjvSn¡pw. ]pXnb kwLÀj§Ä¡p hgnsXfn¡pw. hntamN\kac Sm³ hfÀ¶pIgnªpsh¶Xv thsdmcp bmYmÀ°yamWv. P\m[n]Xy hyhØnXn
þtijw ASp¯ t]Pn tImfw 2.
¯nsâ ]pXnb ]IÀ¸mWv Cu \o¡sa¶v ASnhcbn«p ]dbmw. ChnsS P\ bpsS apJw hnIrXam¡s¸«p.
§Ä X½n ASn]nSn¸n¡pI F¶ ]n¶m]pd clkyw a\Ênem¡phm³ A “According to the knowledge, competence, and prestige which [the laity]
possess, they have the right and even at times the duty to manifest to the
ambÀ¡p IgnhnÃmsb¶mWv taÂ]«¡mcpsS IW¡pIq«Â. Cu a\IW
¡p Hcp ]cn[nhsc icnbmWv. ImcWw A`ntjImán, saKm`ntjImán F¶ sacred pastors their opinion on matters which pertain to the good of the
Icnkvamän¡v {]tLmjW§fneqsS P\§sf GXphn[¯n amänadn¡phm Church and to make their opinion known to the rest of the Christian
faithful, without prejudice to the integrity of faith and morals, with rev³ km[n¡psa¶pÅ ]cnNb k¼¯v AhÀ¡p¬Sv. F¶m tkmjy aoUn erence toward their pastors, and attentive to common advantage and the
bs\äphÀ¡pIfpsS {]hÀ¯\§Ä Hcp shÃphnfnbmbn amdp¶Xn k`m[n dignity of persons.” - Conon 212 §3
þtijw ASp¯ tImf¯nÂ

AÂamb kaqlw k`bn iàn {]m]n¡psa¶pw k`bn AXv Hcp \nÀ®m
bLSIambn amdpsa¶psa¶pÅ k`m[nImcIfpsS Imgv¨¸mSpw `bhpamWv
AXns\ \nÀÀÖoham¡phm³ Xev]cI£nIsf C{Xbpw Imew t{]cn¸n¨Xv.
F¶m Ct¸mÄ Cu ]Ssbmcp¡¯nsâ e£ysa´v?

Soul and Vision

Nov. & Dec. 2014, Volume 6, No.11&12
Page 12
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

kzbw \nÀ®bmhImihpw AhkckaXzhpw Im¯ncn¡p¶
C´ybnse kv{XoIÄ - George Kuttikattu

aXw s]m«nbm hnImcw Dbcpw, cmj{Snbw s]m«nbmÂ
F§pw aeokamIpw
11þmw t]Pn \n¶pw XpSÀ¨

(kaImenIaebmf hmcnIIfnense teJI\pw {]hmknGgp¯pIm
c\pamWv tPmÀPv Ipän¡m«v. {ZqhZo]vXn (dhruwadeepti.blogspot.
com)F¶ t»mKv kz´ambn«p¬Sv.)

P\i_vZ¯n\p XncioehoWpsh¶mWv ASp¯ Znhk§fn KIMS tlmkv
]näen \S¶ tdmPn tdmbnsb¶ t\gv
kn§v hnZymÀ°n\nbpsS ZmcpW acWw
kv{XoIÄ¡v kzbw \nÀ®bmhImihpw AhkckaXzhpw \n
kqNn¸n¡p¶Xv. tlmkv]nä sI«nS
bakwc£Whpw FhnsSsb³Inepw \ntj[n¡s¸Sp¶ HcpP
¯nsâ ]¯mw \nebnÂ\n¶pw tdmPn
\m[n]XyatXXc cmPyw D¬sS³InÂ, AsXhnsS F¶v Bsc
tdmbn NmSn acWaSªpsh¶mWv A[n
³Inepw tNmZn¨mÂ, C´ybn F¶v D¨¯n DSs\ adp]Sn
IrXÀ \ÂIp¶ hniZoIcWw. ]{Xam
]dbphm³ Ignbpw. C´y³ P\kaql¯n C¶v kv{XoIÄ
²ya§Ä au\w ]men¡pt¼mÄ Cu kw
¡pw s]¬Ip«nIÄ¡pw {]XnIqeamb PohnXmhØbpw hnhn[Xc¯nepÅ
`h¯n hfsctbsd ZpcqlXIÄ
]oU\§fm PohnXw Xs¶ shÃphnfnbmhpIbpw sNbvXpsImncn¡p¶p
Ds¬S¶p A\pam\n¡mw.
F¶v \nch[n kw`h§sf ASnØm\s¸Sp¯n ØncoIcn¡m³ Ignbpw.

EW

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hfsc¡meambn tkmÄ B³Uv hnj³
AÂambi_vZsa¶ C³Uy³ t»mKpam
bn klIcn¨p {]hÀ¯n¡pIbmbncp¶p. tdmPn tdmbnbpsS dnt¸mÀ«pIÄ
{]k²oIcn¡m³ Cu t»mKpt]mepw `bs¸Sp¶p F¶p ]dbpt¼mÄ tIcf
¯nse ]{XkzmX{´y¯nsâ AXnÀ¯n hc¼pIÄ F{X sNdnb Npäph«¯n
Npcp§nsb¶p A\pam\nbv¡mw. F¶m bqtdm]y³ þAtacn¡³ ssk_
À N«§fpw ]{XkzmX{´hpw XnI¨pw hyXvØhpw kulmÀ±]chpamWv. AXn
\m CXnsâ N«Iq«n laityvoice.blogspot.com F¶ t»mKv {]hÀ¯
\amcw`n¨n«pv¬Sv. teJ\§fpw, hmÀ¯Ifpw {]k²oIcW¯n\v Ab
t¡¬S Csabn A{UÊv: soulandvision@gmail.com

N

ssewKnI ]oU\m{Ia§fnÂ
kv{XoIÄ CcIfmbn¯ocp
¶p, s]¬Ipªp§Ä P\n
¡mXncn¡phm³ \nÀ_ÔnX
KÀ`Ñn{Zw \S¯p¶p. CXv aq
ew D¬SmImhp¶ aäp ]oU\
§Ä, tcmK§Ä, acW§Ä C
h \nXykw`h§Ä Xs¶bm
Wv. kaql¯nse FÃm¡mcy
§fnepw ]pcpj·mcmWv Xocpam\w \S¯p¶Xv. ]s£, CXns\Xnsc \Ã FXn
À¸pw aäp {]XnIcW§fpw D¬SmIp¶p¬Svv. Cu{]XnIcWw Gsd {]ISambn
ImWm³ Ignbp¶Xv- C´ybpsS henb \Kc§fnepw aäpamWv. kv{XoimàoI
cW {]hÀ¯\§sf ]n´pWbv¡p¶ kwLS\Ifpw ]pcpjta[mhnXz¯ns\
Xnsc A`n{]mbw cq]oIcn¡p¶ bphXnIfpw hnZymÀ°n\nIfpw C¡mcy¯n
 {i²m]qÀÆamb \S]SnIÄ¡v amXrI \ÂIp¶p¬Sv..

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CsXÃmw C´y³ kaql¯nse `oXns¸Sp¯p¶ ]oU\ \nehnfnbpsS iÐw
I¯n Fcnbp¶ kmaqlyPohnX hyhØbnse Xpd¶ kXymhØbmWv. CXv
C´ybnse \nehn DÅ {]iv\amWv. Ncn{X¯nsâ Bg¯nse¯nse¯n
ASnªpInS¡p¶ asämcp Nn{XwD¬Sv.v AXv `mcXkv{XobpsS ss\Àaeyw \n
dª hmÕey¯nsâbpw kvt\l¯nsâbpw {]XoIambncp¶ kckzXot£
{X§fmbncp¶p B kv{Xocq]w. "kv{Xo iÐw at\mlcambncn¡p¶Xpt]mse
Xs¶ B kv{XoXzs¯¸än `mcXobÀ¡pÅ k³Iev]§fpw a[ptcZc§fmWv.
kv{XoXz¯nsâ hnip²nbpw am\yXbpw C¶v FhnsSsb³Inepw \ne\n¡p
¶ps³In AXv `mcX¯n am{XamWv ". Hcp \m¸¯naq¶v hÀj§Ä¡p
ap¼v kv{XoXz¯nsâ `mhip²nsb¡pdn¨v {ioaXn sSÊn tPmk^v D®n¡p
t¶Â FgpXnb teJ\¯nse Cu A`n{]mbw C¶s¯ kaqlw IogvtaÂ
adn¨p.

tdmPn tdmbnbpsS ZmcpW acWw A`bmtIkn\p kam\amb kw`hamWv. Xt±
i am²ya§Ä \ni_[ZX ]men¨t¸mÄ tkmjyÂaoUnb s\äv hÀ¡pIÄ k
Pohambn cwK¯p h¶p. Cu kw`hw tIcf¯n Hcpt^kv _p¡v hn¹h¯n
\v hgnsXfn¨p. \oXn¡pth¬Sn tdmPn tdmbnbpsS t]cn Xs¶ CâÀs\änÂ
aq¶ntesd t^kv_p¡pIÄ Xpd¶n«p¬Sv.

H¶mtemNn¨m \ap¡v a\Ênem¡mhp¶XnXmWv. ]pcmWIYIfnepw, CXn
lmk Imhy§fnepw kv{XobpsS Øm\w tZho Xpeyambncp¶p. CXnlmk k
¼¯mbncp¶ cmambW¯nsebpw `mcX¯nsebpw ]pcmWIYIfnse kv{Xo
IÄ `mcXkv{XobpsS kwip²nbpsS _mlyhpw B´cnIhpamb kuµcy¯n
sâbpw \·bpsSbpw kXy¯nsâbpw kvt\l¯nsâbpw AXypZmcXbpsS
k¼qÀ®Xbmbncp¶p. \½psS kaql¯nse PohnX aqey§fpw AXneSnØm
\s¸Sp¯nbncp¶ kv{XobpsSbpw s]¬Ip«nIfpsSbpw ]pcpj·mcpsSbpw
Hcp Poh\pÅ Nn{Xw XtemSn \n¶ ]dpZokbpsS XWÂ hncn¨p\n¶ Hcp ]cn
]mh\ Imeap¬Smbncp¶p. AXp]s£ Imew amdnbt¸mÄ A¶s¯ Nn{X§
fpw kv{XoXz¯nsâ NpSpI®oÀ hoWv \\ªp hnIrXambn.

{]hmknIÄ AhcpsS t^kv_p¡pIÄ kXymt\zjW¯n\pth¬Sn {]tbmP
\s¸Sp¯pt¼mÄ, AXv am²ya cwK¯v AhÀ sN¿p¶ hensbmcp tkh\am
bncn¡pw. P\§fpsS Cu Iq«mb kwc`¯n temI¯nsâ ]e tImWpI
fnepw \oXnbpw \ymbhpw \S¯s¸Sm³ Cxp klmbn¡pw.

C´ybpsS Ncn{Xw Xs¶ Xncp¯n¡pdn¨ Hcp almkw`hambncp¶p, alm\m
b ap³ {][m\a´n PhlÀem s\{lphnsâ aIÄ Cµncm KmÔn sXcsª
Sp¸n FÃm k³I¸§sfbpw A«nadn¨v h¼n¨ hnPbw t\Sn C´ybpsS {]
[m\a{´n Øm\¯p F¯nbXv. CXv kv{XohnPbambncp¶p. HcÀ°¯n i
cnbmsW¶v k½Xnt¨ Xocp. cmambW¯nse koXbpw C´ybpsS [och\nXI
fmbncp¶ Öm³kn dmWn, ktcmPn\o \mbnUp, Cµncm KmÔn, C{kmtbense
tKmÄU abÀ, PÀa\nbpsS As³Ie saÀ¡Â XpS§nbhsct¸mse aäv G
sd¡qSpX h\nXIÄ temINcn{X¯n Ønc {]XnjvT t\SnbnÃ. C´y³
kv{XoXzambncp¶p Gähpw A`nam\Icambn ap¶nepw. C´ybpsS kmwkvImcn
IA[:]X\¯nsâ BZys¯ càaWnª Ncn{X¯nsâ XpS¡ kw`hambn
cp¶p C´ybpsS Aßmhn Xd¨ B shSnsbm¨IÄ. AXnsâ ap\bn C
µncmKmÔnsb¶ C´ybpsS kv{XoXzs¯ Np«pIcn¨p.
C¶v C´ybnse kv{XoIfpw s]¬Ip«nIfpw AkzØcpw \nbakwc£Whpw
Ahkc kaXzhpw e`n¡m¯ Zmkythe sN¿p¶hcmbn ImWs¸Sp¶p. Hcp h
kvXpX ChnsS Dt]£n¡phm³ bpàn ImWp¶nÃ. Cµncm KmÔnbpsS `cW
Ime¯pw C´ybnse kv{XoimàoIcW¯n\mbn AhÀ¡pw IqSpXembn H
¶pwXs¶ sN¿phm³ IgnªpanÃ. Ignª H¶pc¬Spp hÀj§fmbn C´y
bn CXn\p amäsam¶panÃ, \mSIobambn¯s¶ ØnXn hjfmhpIbmWv sN
bvXXvxv.
þtijw ASp¯ tImf¯nÂ

tImXawKes¯ ktemanbpsS BXvalXymtIkn tkmjy aoUnb s\äp
hÀ¡pIfpsS {]XnIcWw iàambncp¶p. ]Ån {]kwK¯n\nSbn tImX
awKew cq]Xm²y£³ tkmjy aoUnb s\äp hÀ¡pIsf A¶v cq£ambn
hnaÀin¨p. tkmjy aoUnb s\ävhÀ¡pIsf k` F´psIm¬Sp `bs¸Sp
¶p? B[p\nIbpK¯nse Cu P\Iobkwhn[m\s¯ k`bv¡p \nb{´n¡p
hm³ km[n¡pIbnà F¶ ImcWw sIm¬SmImw.

am\y hmb\ImÀ¡pw kplr¯pIÄ¡pw \·bptSbpw k¼Â kar²nbptS
bpw Hcp]pXphÀjw Biwkn¡p¶p. - George Katticaren, Editor.
kzbw \nÀ®bmhImihpw AhkckaXzhpw Im¯ncn¡p¶ C´ybnse kv{XoIÄ

2012. Unkw_À 16-\v- C´ybpsS XeØm\ \Kcn \yq UÂlnbn \S¶ Gä
hpw {Iqchpw arKobhpamb ssewKnI ]oU\hpw sIme]mXIhpw temIP\
§sf sR«n¸n¨ kw`hambncp¶p. kn\naIgnªp ho«ntebv¡v kplr¯pam
bn _Ên Ibdnb Ccp]¯naq¶v hbÊpam{Xw {]mbapÅ Hcp s]¬Ip«n
sb hm¡pIÄ¡v ]dbm\mhm¯ hn[w arKobambn _emÂkwKw sNbvXp .
Ipd¨p Znhk§Ä¡p tijw s]¬Ip«n acW¯n\pw IogS§n. Ahsf sIm
es¸Sp¯nbhÀ, AhfpsS kplr¯ns\bpw arKobambn D]{Zhn¨p _ÊnÂ
\n¶pw ]pds¯dnªp. Cu Zpc´ XnbXnIÄ C´ybnse h\nXmimàoIc
W {]Øm\¯n\p I\¯ Xncn¨Snbmbn. cmPy¯n\p Bg¯n Gä Hcp B
LmXhpw apdnhpambncp¶ Cu kw`hw sIm¬Spv XoÀ¶nÃ. hnhn[ `mK§fnÂ
CXpt]mse ssewKnI ]oU\§Ä XpSÀ¶p. F¶n«pw C´ybpsS \oXn\ymb
hyhØbpsSbpw s]mXpP\tkh\w ]dbp¶ cm{ãob ]mÀ«nIÀ¡v `cWXe
¯ntem IqSpXsem¶pw sN¿m\mbnÃ.
"aXntb aXn .."! {]Xnt£[ {]IS\w ]mÀesaâ v slukn\p ap³]ntebv¡v
t]mbn. kv{XoIsfbpw s]¬Ip«nIsfbpw B{Ian¡pIbpw Zmky¸Wn sN¿n
¡pIbpw sN¿p¶ ]pcpjm[n]Xy¯ns\Xnsc {]IS\w \S¯nb kv{XoIfpw
]pcpj·mcpw X§fpsS iàamb FXnÀ¸v AhnsS {]ISam¡n. bmsXmcp
kpc£{Ia§fpw kÀ¡mdnsâbpw t]meoknsâbpw PpUojydnbpsSbpw `m
K¯p\n¶pw kv{XoIÄ¡v e`n¡p¶nÃsb¶ ]cmXnbpw AhÀ Btcm]n¨p. Hm
þtijw ASp¯ t]PnÂ, tImfw 2.

Soul and Vision

Nov. & Dec. 2014, Volume 6, No.11&12
Page 13
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

""k`bv¡pth¬SXv P\s¯ {ihn¡p¶ t\Xm¡Ä'' : amÀ¸m¸.
CXv tIcfk`bn \S¡ptam? -Fr.Davis Kachappilly
(k`bnse {]tXyIn¨p k`m[nImcnIfpsS A\oXnIÄs¡Xnsc
\nc´cw i_ZapbÀ¯p¶ sshZnI\mWv tUhokv Im¨-¸n-Ån.
tImÀae CShI B{ia¯nse AwKamWv . Ph: 94 97179433.)

{^m³kokv amÀ¸m¸ h¶Xn\ptijw k`mt\XrXz¯n\v A¼
c¸p¬Sm¡p¶Xpw P\¯n\v kzoImcyhpamb hmÀ¯IfmWv
\nc´cw tI«psIm¬Sncn¡p¶Xv Ahbnsem¶mWv k`
bnse t\Xm¡Ä P\s¯ {ihn¡Ww F¶Xv. (k¬tU im
temw þ 2014 HIvtSm_À 19). k`bnent¶mfw I¬SpsIm¬Sncn¡p¶Xv h
fsctbsd hyXykvXamb hÀ¯m\coXnIfmWv. k`bnse t\Xm¡Ä A[nImcn
IfmsW¶pw, Ahsc A\pkcn¡pI, AhÀ¡v I®S¨v hnt[bs¸SpI F¶
\nÀ_ÔnX ssienbmWnt¶mfw hnizmknIÄ tI«psIm¬Sncn¡p¶Xpw I
¬SpsIm¬Sncn¡p¶Xpw. k`m[nImcnIÄ F{X henb \nbaewL\\S]Sn F
Sp¯mepw AXv hnizmknIÄ A\pkcn¡Wsa¶p am{Xw. AXns\mcp {]ISam
b sXfnhmWv XtemÀ CShI amä \S]Sn. k`bpsS Imt\m³ \nba¯n\pw, c
¬Smw h¯n¡m³ Iu¬kn {]t_m[\§Ä¡pw, kotdm ae_mÀ k`bpsS
CShIkwhn[m\s¯ kw_Ôn¨v 1998 Â {]Jym]n¨ \nbakwlnX¡pw ISI
hncp²amb \S]SnbmWXv. k\ykvXcpambn Imt\m³ \nba{]Imcw D¬Sm¡n
b Icmdnsâ ISp¯ ewL\amWv {]kvXpX \S]Sn. F¶n«pw hnizmknIfptS
bpw k\ykvXcptSbpw FXnÀ¸ns\ AhKWn¨v XoÀ¯pw FIm[n]Xy]cambn
{]kvXpX \S]Sn ASnt¨ev¸n¨ncn¡bmWv. { ]mtbmKnIambn, \S]Sn¡ptijw
5 hÀjw ]n¶n«n«pw k\ykvXtcm, CShIbnse _lp`qcn`mKw hnizmknItfm
Ct¶mfw AwKoIcn¨n«nÃm¯Xpw, CShIsb Ct¶mfw Hcp CShI kaqlam
bn hfÀ¯m³ km[n¡m¯Xpw, tZhmebw \nÀ½n¡msX, CShIsb¶Xv {]
kvXmh\bn am{Xambn HXp¡nbncn¡p¶Xpamb \S]SnbmWXv. sa{Xmsâ
FÃm \S]SnIfpw hnizmknIfpsS Bßob kpØnXnsb e£yam¡nbmIW
sa¶ c¬Smw h¯n¡m³ Iu¬knensâbpw Imt\m³ \nba¯nsâbpw ASn
Øm\¯n Nn´n¨m hnizmknIfpsS Bßob kpØnXn A¸msS Xmdpamdm
¡nb \S]SnbmWsX¶v kÀÆ hnizmknIfpw sshZnIcpw k\ykvXcpw \ncq]
Icpw GIkzc¯n {]tLmjn¨psIm¬Sncn¡p¶ \S]SnbmWXv. F´p
am{Xw tImSXn tIkpIfmWv CXpambn _Ôs¸«v \ne\n¡p¶Xv F¶v a\
Ênem¡nbm Xs¶ Cu \S]Snbnse A\oXnIÄ hyàam¡m\mIpw. C¡mcy
¯n 5 hÀjambn«pw Ct¶mfw hnizmknIfpambn Hcp Xpd¶ kw`mjWtam,
NÀ¨tbm D¬Smbn«nà F¶XmWv kXyw. X·qew amÀ¸m¸bpsS Bßob Nn´m
[mcIfpw \hoIcW {InkvXob PohnXssienIfpw X¯peyamb {]kvXmh\I
fpw tIcfk`sb kw_Ôn¨v h\tcmZ\§fmbn Iemin¡pIbmWv. XtemÀ
CShI{]iv\w am{XaÃ, Rmdbv¡Â {]iv\w, aebmäqÀ {]iv\w, Icn¸pg CSh
I {]iv\w C§s\ \o¬S \ncIfmWn¶v tIcf It¯men¡mk`sb \nÀPoh
am¡nsIm¬Sncn¡p¶Xv. ]m¸mbpsS hm¡pIfn k`mt\Xm¡Ä hnizm
knIsf bYmtbmKyw ]cn]men¡m¯XpsIm¬Sv ssZh¯nsâ ap´ncnt¯m«
§Ä XIÀ¡s¸«psIm¬Sncn¡bmWv.
tIcf k`bnse t\Xm¡Ä hnizmknIsf {ihn¡p¶ps¬S¶v F§s\ ]d
bm\mIpw ? Hcp I¯b¨mtem, At]£ \ÂInbmtem, ]cmXn kaÀ¸n¨mtem,
F´nt\sd k`mtImSXnbnsemcp ]cmXn \ÂInbmtem adp]Sn In«ptam ? {]
Xo£n¨pIqSm. XtemÀ {]iv\¯n XriqÀ BÀ¨p_nj¸nsâ \oXntbm \nba
tam ]men¡m¯ \S]Snsb¡pdn¨v Rm³ kaÀ¸n¨ k`mtImSXnbnse ]cmXn
Hcp hÀjw Ignªn«pw ]cnKWn¨n«nÃ. k`mtImSXnbn sa{Xms\Xnsc Hcp
sshZnI³ \ÂInb ]cmXn ]cnKWn¡nsöv \nbaapt¬Sm ? k`bnse BÀ
¡pw BÀs¡Xnscbpw ]cmXn \ÂIm³ AhImiansà ? F´psIm¬Sn§
s\ kw`hn¡p¶p ? X·qew kotdm ae_mÀ k`mtImSXnsb \oXn\ymb tImS
Xn F¶v hnfn¡m\mIptam ? ]cmXn ]cnKWn¨v, tImSXnbn hnkvXmcw \S¯n,
XoÀ¸pm¡p¬Sm¶nÃmsb¦ n k`mtImSXnsb \oXn\ymbtImSXn F¶v hn
fn¡m\mIptam ? AXpsIm¬Sv amÀ¸m¸bpsS {]kvXmh\IÄ¡v k`mt\Xr
Xzw hnt[bs¸«v, k`sb ssZh¯nsâ ap´ncnt¯m¸mbn hnizkn¨v ssZh¯n
sâ \oXnbnepw aqey§fnepw ]cn]men¨v hfÀ¯m³ AP]meIÀ¡v kXzc{i
²bp¬SmtI¬Snbncn¡p¶p. tIcfk` \nÀÖohamIp¶XnepÅ ZpxJw kln
¡m\mIp¶nÃ.
v
^m. tUhokv Im¨¸nÅn
Welcome to laityvoice.blogspot.com
The new blog is refreshed and actualized regularly
Visit regularly and use your valuable right of freedom of opinion
Send news, comments and write- ups to soulandvision@mail.com

Disclaimer: Soul and Vision and laityvoice.blogspot.com are
intended to promote discussion and debate among their readers.
The free opinions expressed there are those of the authors and do
not necessarily reflect those of the hierarchy or these media.
Letters meant for publication should be accompanied by the
identity of the writer like postal address, tel.no.etc. -Editor.

Ncv¨v BÎv: hnizmknIfpsS k½cvZw DbcWw
on 29-November-2014
sIm¨n: {InkvXy³ ]ÅnIfpsS
kz¯v `cn¡s¸tS¬SXv C´y
³ `cWLS\ A\pimkn¡p¶
hn[¯nemsW¶pw adn¨pÅ hm
Z§Ä kzmÀ°Xmev¸cy§fnÂ
I®ph¨pÅXmsW¶pw PÌnkv
sI Sn tXmakv ]dªp. tPmbn
â v {InkvXy³ Iu¬knensâ
"NÀv¨v BÎpw k`m P\m[n]Xy L to R : Ajay Tharayil, M.M.Lorenz, Lal
hpw' F¶ ]m\ NÀ¨ DZvLmS Tharakan, Justice K.T. Thomas(addressing
\w sN¿pIbmbncp¶p At±lw. audience) & Felix Pulludan
aX§Äv¡v kz¯ps¬S³InÂAXv \ne\nÀ¯m\pÅ A[nImcw `cWLS\
A\pimkn¡p¶ \nba§Ä¡p hnt[bamIWsa¶mWv `cWLS\bpsS
26-mw A\ptÑZ¯n ]dbp¶Xv. AXp{]Imcw an¡hmdpw t£{X§fpw apÉnw
aXØm]\§fpw {]tXyI BÎv cq]oIcn¨mWv \ne\nÀ¯nIt¸mcp¶Xv. F
¶mÂ, {InkvXy³ k`IfpsS kz¯p`cW¯n\pam{Xw BÎp¬Sm¡m¯Xv F
´psIm¬SmsW¶v _Ôs¸«hÀ hyàam¡Ww.thm«v_m³Iv e£yan«v cm{ão
b]mÀ«nIÄ Cu hnjbw sXmSm³ aSn¡p¶p. kz¯v \ãs¸Spsa¶ A\mhiy
Bi³I krãn¡m\pw NneÀ {ian¡p¶p. s]mXp]Ww D]tbmKs¸Sp¯p¶ a
XkwLS\Ifpw kapZmb§fpw B Øm]\§fpsS kz¯nsâ hchpsNehp I
W¡v IrXyambn ImWn¡Ww. ]e aXØm]\§fpw AhcpsS hnZym`ymk-NnIn
ÕmØm]\§fnse \nba\¯n\pw tImgvkv {]thi\§Ä¡pw e£§Ä
tImghm§p¶p. tImg¸W¯nsâ IW¡pIÄ ChÀ hyàam¡mdnÃ. FÃmw
ssZh¯nsâ t]cn sN¿p¶sX¶XpsIm¬Sv IW¡ptNmZn¡m\mIm¯
ØnXnbmWv. \nba¯nsâ ]cn[nbn \nv¶v Hcphn`mKs¯ am{Xambn Hgnhm
¡p¶Xv icnbÃ. k`mkz¯v `cW¯n\mbn \nbacq]oIcW¯n\v s]mXpP\m
`n{]mbw cq]oIcn¡Wsa¶pw PÌnkv sI Sn tXmakv ]dªp. bpUnF^v kÀ
¡mÀ A[nImc¯nencn¡pt¼mÄ NÀ¨v BÎv sIm¬Sphcm\mInsöv sI]n
knkn hàmhv APbv Xdbn ]dªp. tImWv{KÊn\vv thm«v_m³Insâ Imcy
¯n henb Bi³Ibp¬Sv. C¯cw hnhmZ]camb {]iv\§fn CSs]Sp¶
Xv henb {]XymLmX§fp¬Sm¡pw. tImWv{Kmkv ]mÀ«n C¡mcyw NÀ¨ sNbv
Xn«nsöpw APbv Xdbn ]dªp. k`bpsS Xe¸¯pÅhÀ¡Ã, km[mc
W hnizmknIÄ¡mWv NÀ¨vv BÎnsâ Bhiysa¶Xn\m hnizmknIfmWv C
Xn\mbn k½À±w D¬Smt¡sX¶v kn]nsF Fw kwØm\I½nän AwKw Fw
Fw temd³kv ]dªp.
{]mtZinIXe¯nepw hnizmknIÄ¡nSbnepw {]NmctheIÄ \S¯Ww. Iq«m
b k½À±¯nt\ ^eapmIq. IqSpX {InkvXobk`IÄ A\pZn\w tIcf
¯n DSseSp¡p¶Xv kz¯pk¼mZ\¯n\msW¶v kwibnt¡nbncn¡p
¶p. bpànsb¡mÄ hnizmk¯n\v {]m[m\yw ssIhcpt¼mÄ Cu I¨hSw F
fp¸amsW¶v C¯cw kwLS\IÄv¡pw aXtae[y£À¡pw Adnbmsa¶pw
At±lw ]dªp. FdWmIpfw _nSnF¨v lmfn \S¶ Ncv¨yn tPmbnâ v {In
kvXy³ Iu¬kn {]knUâ v eme³ XcI³ A[y£\mbn. t\m_nÄ amXyp,
^m. tPm¬ Ihe¡m«v, AUz. F ]q¡pªv, IpamÀPn, AUz. inh³ aT¯n
Â, NmÄvk tPmÀPvv, sI. sI. _joÀ F¶nhÀ kwkmcn¨p. s^enIvkv sP. ]pÃq
S³ kzmKXhpw hÀKokvv ]d¼n \µnbpw ]dªp.
Courtesy: Deshabhimani.
v
kzbw \nÀ®bmhImihpw AhkckaXzhpw Im¯ncn¡p¶ C´ybnse kv{XoIÄ

12þmw t]Pn \n¶pw XpSÀ¨
tcm ]Xn\©p an\n«nepw Hcp ssewKnI ]oU\ IpäIrXyw \S¡p¶ps¬S¶m
Wv At\zjW ØnXn hnhc¡W¡v. HcphÀjw GItZiw 12000 e[nIw kv{Xo
]oU\tIkpIÄ D¬SmIp¶ps¬S¶v ]dbs¸Sp¶p. Adnbs¸Sm¯Xp thsd
Gsdbpw. C´ybn Ct¸mÄ hÀ²n¨p hcp¶ ssewKnI ]oU\§fn IÀi\
\S]SnIÄ kzoIcn¡Wsa¶v kwLS\IÄ Bhiys¸Sp¶p. A{IaW¯nÂ
\n¶pw NqjW¯n \n¶pw DÅ tamN\amWv AhÀ Bhiys¸Sp¶Xv.
C\nbpÅImew C´yb kv{XoIÄ¡v `b¸mSnÃmsX Hcn¡epw Häbv¡v k
©cn¡m\mhnsö hnNmcamWv kIeÀ¡pw D¬Smbncn¡p¶Xv. kv{XoIÄ
s¡Xnsc \S¡p¶ arKobXs¡Xnsc \S]SnIsfSp¡phm³ kÀ¡mÀ t]m
epw ss[cys¸Sp¶nÃ. kIeIW¡v Iq«epIsfbpw XInSw adn¨psIm¬Sv Ip
äIrXy§Ä cmPy¯pS\ofw \S¡p¶p. k©cn¡p¶ hml\§fnÂ, DZm: s{S
bn\pIfn kv{XoIÄ ssewKnI ]oU\§Ä¡pw ]nSn¨p]dn¡pw CcIfmIp
¶p, Nnet¸mÄ sIme]mXI§fpw \S¡p¶p.
ChnsS Hcp tNmZyapZn¡p¶p. kv{Xokaql¯nsâ kpc£bv¡v th¬Sn s]m
cpXphm³ Icpt¯Ip¶ AXv`pXiànbpsS DdhnSw FhnsSbmWv? Ahcp
sS XWen ]n¶n {]hÀ¯n¡p¶ kwLS\Ifà . Hcp amä¯n\v th¬Sn,
kzbw \nÀ®bmhImi¯n\pw kaXz¯n\pw Zmln¡p¶ C´ybnse At\I
tImSn kv{XoIfpw s]¬Ip«nIfpamWv. kaqeamb Hcp amäw Ahcm{Kln¡p
¶p. Cu amäw km[nX{]mbam¡msa¶pÅ Dd¨ hy{KXbn {]Xo£IÄ kv{Xo
IÄ apJhnebv¡v kzoIcn¡p¶psh³Inepw ]pXnb shÃphnfnIsf t\cntS
¬Snhcp¶p. CXn\nSb XIÀ¶phoW Hcp k³Iev]amWv, UÂlnbn s]
¬Ip«nsb arKobambn ssewKnI]oU\w \S¯n sImesNbvX kw`hw. (XpScpw)
v

Soul and Vision

Nov. & Dec. 2014, Volume 6, No.11&12
Page 14
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

lmse eqb... lmse eqb....

- Jisha Elisabeth

(bpham[ya {]hÀ¯Ibmb Pnj Fenk_¯v {it²bamb
]e teJ\§Ä {]kn²oIcn¨n«p¬Sv. Dr. Ambedkar Media
Award, leela Menon Woman Journalist Award, National
Media Fellowship XpS§n ]e]pckv¡mc§Ä CXn\Iw

Pnjsb tXSn F¯nbn«p¬Sv )

ss{]kv Z temÀUv-!
`à P\§fpsS {]tXyI {i²¡v....Cu lmfnsâ ap³hi¯v
{]tXyIw kÖam¡nb tI{µ¯n s_Xvtelw \mYbpsS F® \ÂIp¶p¬Svv.
Hcp Ip¸n¡v-shdpw Fgp]¯©p cq] am{XamWv \ÂtI¬Sn hcp¶Xv . Cutim
bpsS A½bpsS {]tXyI am[y
Øw sIm¬Svv AXv`pX tcm
K im´n \ÂIp¶ F® ho«n
 kq£n¡p¶Xv hgn \n§Ä
t¡hÀ¡pw A½bpsS A\p
{KmlminÊpIÄ hÀjn¡pam
dmIs«!
********
FSntb ...... Ip¸n \nd¨p Ign
tªm? [ym\Kpcphns\ t\cn«v
sN¶v I¬SXn\p ^eap¬Sm
bnt«m Uo..... \½fn\n e£{]`p
¡fmIpw... \o t\m¡nt¡m.
*********
Hcp enäÀ shfns¨®¡v Adp]Xp cq]. 25 anÃnbpsS ¹mÌnIv Ip¸ntb IÀ
¯mhnsâ Nn{Xw tNÀ¡m³ Ip¸nbS¡w hne c¬Sp cq]. B Ip¸ntb shfn
s¨® \nd¨m ...Blm....Fgp]¯©p cq]... CXnsâ Hcp hnlnXw [ym\ tI{µ
¯n\p sImSp¯mepw......FSntb .... ss{]kv Z temÀUv-!
*******
- - - -ss{]kv Z temÀUv-!
\s«Ãn\p thZ\bpÅ tacnbpsS \s«Ãv thZ\ IÀ¯mhv-amän sImSp¡p¶p.....
-ss{]kv Z temÀUv-! Ipªp§fnÃmsX hnjan¡p¶ A©p Z¼XnIÄ¡v IÀ
¯mhp ]pXnb Xeapdsb \ÂIn A\p{Kln¡p¶p.. Dds¡ kvXpXn¡mw ..s{s]
kv Z temÀUv-! tIm«¸pd¯v \n¶pw h¶ tPmbnbpsS aqe¡pcp IÀ¯mhv-ssI
sXm«p kpJ s¸Sp¯p¶p... ]mhd«nbn \n¶v h¶ A´¸sâ Xev thZ\bpw
IÀ¯mhp amäp¶p... hÀj§fmbn s_Âäv- [cn¨p \S¶ ktlmZcsâ thZ\ IÀ
¯mhv-FSp¯p Ifbp¶p...
ssZh¯n\p kvtXm{Xw!
kvXpXn...XpXn...Xn...Xn...Xn..Xn..Xn...D¨¯nÂ.....lmse eqb....... lmse eqb....emfvdv
fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv .........dv ..dv ...dv ....iv...kp....ip.....iv .....iv..... kvt{Xm{Xw
kvtXm{Xw,.....
****************
[ym\Kpcphnsâ klmbnIÄ : ]¯¿mbncw t]À ChnsS h¶n«p¬Sv. CXnse{X ta
cn ImWpw.. Ipªp§fnÃm¯ F{Xtbm Z¼XnIÄ... F´mbmepw {]mÀY\m klm
bw Bhiys¸«v- ISemÊv-s]«nbnenSm³ [ym\Kpcp ]dªXv Ie¡n . an¡hcpw
t]cpw DucpsagpXnb ISemÊv-Ct«... AXv`pX tcmKim´nbn BfpIfpsS t]cv
]dbm³ ]«nI Xs¶ In«n !!
**********************
tamNt\mevkhw hmbn¡m³ XpS§nbXn ]ns¶ Fsâ I®v thZ\amdn. Ct¸mÄ
I®Stb Bhiyanà ( Hcp hmb\¡mcn)
* AXv t]mepw Ct¸mÄ D]tbmKn¡m³ ]ämsX I®v IpcpSnbmbn.
**********************
]«n¡mw]d¼ne¨sâ [ym\w IqSnsb¸ns¶bm F\n¡v `mjmhcw In«nbXv.
CXv tIt«m... "lmse eqb... lmse eqb....emfvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv
fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv fvdv........
* C\n skâÀ s{^jnsâ ]cky¯nse \mhnseÃnÃm¯bmtfmSv aÂkcn¸n
¡m³ Bfmbn.
********
hmÀ¯ (F_n tXmakv-dnt¸mÀ«v sNbvX hmÀ (AZv`pX tcmKim´n [ym\§fp
¯ hmbn¡q )
sS t]cn hymP kpJw {]m]n¡
epw km£y§fpw hÀ[n¨ kml
Ncy¯n IcnkvamänIv [ym\§
Ä¡v \nb{´Ww GÀs¸Sp¯m
³ kotdm ae_mÀ k`mt\XrXzw
Xocpam\n¨p. AZv`pX tcmKim
´nsb¶ Xc¯n {]NmcW
hpw ]cky§fpw hym]Iamb
kmlNcy¯nemWv CXn\v ISn
ªmWnSm\pÅ Xocpam\w. CXnn
sâ `mKambn \hw_À \men\v
kotdm ae_mÀ k`¡v IognepÅ
[ym\tI{µw UbdÎÀamcpsS tbm
Kw hnfn¨ptNÀ¯v ]pXnb am\ZÞ§Ä GÀs¸Sp¯m\mWv Xocpam\w.)
þtijw ASp¯ tImf¯nÂ

Jesus is our Savior, Mani Antichrist

The Great Faith Robbery Of Our Times
Mani, the founder of Manichaen sect in the 3rd
century. He proclaimed himself "The Paraclete"
(Holy Ghost). He challenged Christ and was AntiChrist. He advocated dualism ( double standards)
which is against the Christian doctrine. Hence
this pagan cross is an icon of anti Christs.
The satanic elements / the evil spirits associated
with this pagan cross prefer to darkness rather
than the divine light of Jesus. Hence, the promoters of this pagan cross cover the Holy Alter
with veil. This pagan Cross which is falsely
named Mar Thoma Cross is a fake story. The
religious extremists use this icon as a tool for
latin indignation.
Stop religious extremism and ban this pagan cross from places of
chirstian worship !

Inserted By Group Pro Jesus

CXns\ Xnc¨dnbpI. tIcf It¯men¡k`bnse A´n{InkvXphn`mK
¡mcpsS {][m\ Nnlv\amWv am\nt¡b³ Ipcniv. hnizmknIsf I_fn
¡m³ CXn\p sImSp¯ncn¡p¶ Hma\t]cmWv amÀ tXmam Ipcniv. Cu
Ipcnin\v amÀ tXmam Éolbmbn«p bmsXmcp _ÔanÃm. þ s{]mPokkv
lmse eqb... lmse eqb....
Cu teJnI¡pv ]dbm\pÅXv....k`mt\XrXz¯n\p A`n\µ§Ä !!
Cu teJnI H¶mw ¢mkn ]Sn¡pt¼mgmsW¶p tXm¶p¶p.... tamtWm BÎv- \S
¯m³ ]Ån¡½nän sXcsªSp¯p X¶ hnjbw "]´¡pkvX¡mcpsS Ihe
{]kwKw" BWv. shÅ¡p¸mbw [cns¨¯n IheIfn ssIsIm«n ]mSn IÀ
¯mhns\kphntijn¡p¶ BIpØ¡msc A[nt£]n¡p¶ FIm`n\bw A
ÀYw t]mepw AdnbmsX Ac§n AhXcn¸n¨t¸mÄ ]Ånbne¨³hsc I¿Sn¨
Hcp Imew.
]ns¶, A©mw ¢mknse¯n bt¸mtg¡pw...tamtWm BÎv-\S¯nb AsX kvIqfn
se AsX thZnbn [y\§Ä Icnjva s]mgn¨v iÐtLmjap¬Sm¡n. kvIqÄ
ssaXm\nbnse aWen hoSpIÄ XoÀ¡m³ ]äp¶Xnepw ]nbmt\m AI¼Snbm
bpÅ ]m«pIÄ tIÄ¡p¶Xnepw ckw D¨¡v In«p¶ s{_Uv-Xn¶m\mWv.
Ct¸mgnXm ....IcnkvamänIv [ym\§Ä¡v k`m N«§Ä adnIS¶v h³tXmXn amÀ
¡änMv sSIv\n¡pIÄ D]tbmKn¡p¶Xmbn k` t\XrXzw Xs¶ Is¬S¯nbn
cn¡p¶p. bYmÀY e£y¯n \n¶v hyXnNen¨v tcmKim´nsb¶ \nebnte¡v am
{Xw C¯cw [ym\§Ä amdp¶Xmbpw t_m[ys¸s«¶mWv Ignª Znhkw sI kn
_n kn bn \S¶ kanXn tbmKw hnebncp¯nbXv. BßobX¡¸pdw [\k¼mZ
\w DÄs¸sSbpÅ Imcy§Ä¡mbn [ym\§sf thZnbm¡p¶Xmbpw B tbmK¯n
 Btcm]Ww DbÀ¶p. AXn\m C¯cw \S]SnIÄ \ncpÂkmls¸Sp¯m\m
Wv k`m Xocpam\w. H¸w A\mhiy{]NmcW§Ä Hgnhm¡Wsa¶v k`bpsS Iogn
epÅ 63 Hmfw [ym\tI{µw UbdÎÀamÀ¡v \nÀtZiw \ÂIm\pw Xocpam\n¨n«pv.
[ym\tI{µ§fneqsS A_² hnizmk§Ä k`mkaql¯n\nSbn {]Ncn¸n¡m
³ [ym\tI{µ§Ä CSbm¡p¶psh¶pw CXnsâ adhn aäp]e k`Ifpw [ym\§
Ä kwLSn¸n¨v hnizmknIsf NqjWw sN¿p¶Xmbpw k`¡v a\knembt{X!
]s£, Cu teJnI¡vv Hscmä kwibta DÅq ... CsXms¡ amÀ¡änwKv \S¯m³
]pkvXIhpw Sn hn Nm\epw sh_v-sskäpw Bcw`n¨Xv Ct¸mgÃ. F¶n«v Ct¸mgm
tWm k`¡v a\knembXv? AtXm HuZtymKnI [ym\tI{µ§Ä \ÂIp¶ ]W¯n
sâ ]³Ip t]mse aäp Nne k`IÄ, Nne [ym\tI{µ§Ä ]Ww \ÂIm¯Xv sIm
t¬Sm k`bpsS Iogn \n¡m¯Xv sImt¬Sm BtWm Ct¸mÄ Cu shfn
]mSv-??
AdnbnÃ..... F´mbmepw s{s]kv Z temÀUv-! !!!

v

(teJnI 2012 Â {]k²oIcn¨XmWv Cu teJ\w. AXn\ptijw Icnkvamän¡v [ym
\§Ä hfÀ¶p ]´en¨p A`ntjImánbpw saKm`ntjImánbpambn cq]m´cs¸
«p. FÃmhcpw C¶v ]W¯n\pth¬SnbpÅ s\t«m«¯nemWv. \nb{´Ww hcp¶Xv
Int«¬SXmb iXam\w Ipdbpt¼mgmWv.
km¼¯nIamWv {][m\e£ysa¦ nepw ]s¦ Sp¡p¶ Ipsdt]À¡p Bizmkw ]I
cphm³ CXv D]Icn¡s«sb¶p {]mÀ°n¡mw. ZpjvSamÀt]mepw ]WwsImSp¯p
kn\namXntbädpIfn Ibdn I®pXpS¨p ]pdt¯¡nd§mdntÃ? CXsÃmw am
bmtemI¯nsâ khntijXIfmWv.
th¬S{X ]ÅnIÄ CÃmXncp¶ kµÀ`¯nemWv tbip ssaXm\§fn hN\{]m
tLmjWw \S¯nbncp¶sX¶p HmÀ½n¡Ww tImSnIW¡n\p cq] NnehpsNbv
Xp \nÀ½n¨ ]ÅnIfn A²ym·nIXsb t{]mXvkmln¸n¡p¶Xn\p]Icw ssa
Xm\§fntebv¡nd§n sshZnIÀ \S¯p¶ Cu Icnkvamän¡v {]kv°m\§Ä km
¼¯nI¯n\pth¬SnbÃmsb¶p sXfnbp¡phm³ {]bmkap¬Svv. þFUnäÀ)

Nov. & Dec. 2014, Volume 6, No.11&12
Page 15
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

Soul and Vision

{^m³kokv amÀ]m¸bpw almhnkvt^mS\kn²m´hpw ]cnWmahpw s]m«ns¯dnIfpw - Joseph Padannamakkel
( tPmk^v ]S¶amt¡Â hfsc¡mew Imªnc¸ffnbn A
²ym]I\mbn tPmen sNbvXp. Atacn¡bnse {]hmkn PohnX
¯n sset{_do³ Bbn tkh\w A\pjvSn¡pIbpw hncan
¡pIbpw sNbvXp. kmaqlyPohnXs¯ kv]Àin¡p¶ ]e te
J\§fptSbpw cNnbnXmhmWv tPmk^v ]S¶am¡Â)

almhnkvt^mS\ X¯z§sf¸änbpw ]cnWma kn²m´§sf
¸änbpw amÀ]m¸ h¯n¡m\nse s]m´n^n¡Â imkv{X k
t½f\¯n kwkmcn¨Xv It¯men¡m k`bn Xs¶ Hcp
kvt^mS\w D¬Smbn. C¶v BtKmf Xe¯n Cu hnjbw
Kl\ambn NÀ¨bv¡v hnt[ambncn¡pIbmWv. Cu c¬Sp kn²m´§fpw kXyam
sW¶pw ssZhsa¶p ]dbp¶Xv am{´nI hSn sIm¬Svv \S¡p¶ Hcp a{´hmZnb
söpw amÀ]m¸ ]dªXmbn ssk_À temIhpw A¨Sn am[ya§fpw H¶mbn {]
Ncn¸n¡p¶pv. amÀ]m¸bpsS Cu {]kvXmh\ k`bpsS ]mc¼cyamb hnizmk k
Xy§Ä¡v FXncmsW¶ hmZhpambn temIamIam\w iÐw ]pds¸Sphn¡m³ XpS
§n. ss__nfnse D¸¯n ]pkvXI¯n ]dªncn¡p¶Xv ssZhw Bdp Znh
kw sIm¬Sp krãn IÀ½§Ä \S¯nsb¶mWv.
ss__nfnse {]]t©mÛ¯nbpw D¸¯n ]pkvXIhpw Xncp¯p¶ hn[¯nem
Wv amÀ]m¸bpsS {]XnIcWsa¶p ]dªp temI¯nse {]apJcmbhÀ hnaÀi\
hpambn cwK¯pv. D¸¯n ]pkvXIw amÀ]m¸ XÅn¡fbp¶p, almhnkvt^mS
\hpw ]cnWmahpw icnsb¶p ]dbp¶p, ssZh¯nsâ krãnhmZs¯ Xnckv¡cn
¡p¶p Fs¶ÃmamWv Ig¼nÃm¯ Btcm]W§Ä. ssZhk³I¸s¯ hniZo
Icn¡m³ C¶v imkv{Xhpw Bhiysa¶v amÀ]m¸m ]dbp¶p.
imkv{XtemIambn \ntXy\ CS]gpIp¶ bqtdm¸nsetbm Atacn¡bnsetbm
{InkvXym\nI?¡v amÀ]m¸bpsS {]kvXmh\bn AanX {]m[m\yw tXm¶nbnÃ.
am{Xhpaà ]cnjvIrX cmPy§fnse h³InS am²ya§Ä Cu hmÀ¯ henb {]m[m
\yt¯msS {]kn²oIcn¨panÃ. amÀ]m¸bpsS hm¡pIfn s]m«ns¯dnbpmb
Xv tIcf¯nse {InkvXotbXc sSenhnj³ ]{X aoUnbmIÄ hgnbmWv. IÀ±n\m
Ä Bet©cnbpw {]apJcmb k`bpsS sa{Xm·mcpw ]ptcmlnXcpw amÀ]m¸bp
sS hm¡pIsf ZpÀhymJym\w sN¿pIbmbncp¶psh¶v {]kvXmh\IÄ Cd¡n
bn«p¬Sv.
N§\mticn AXncq]Xbnse hnImcn P\dmÄ ^mZÀ amWn ]pXnbnSw ]dªXv
ChnsS D²cn¡s«. "amÀ¸m¸mbpsS hm¡pIsf sXämbn am[ya§Ä hymJym\n¨p
sh¶v IcptX¬Snbncn¡p¶p. k`bpsS ]c¼cmKXamb ]T\w {]]© krãn I
À½§fn ssZhamWv \nZm\sa¶mWv. a\pjysâ krãnIÀ½¯nn ssZh¯nsâ
{]tXyI CSs]SÂ D¬sS¶pÅ hnizmkkXy¯n\v Hcnbv¡epw Hcp amähpw D¬
Smbn«nÃ.AXv {^m³kokv amÀ]m¸bpsS ]T\¯nepw D¬Smbn«nÃ. ]m¸m ]dª
Xv Hcp am{´nIsâ hSn sIm¬Sv krãn IÀ½§Ä \S¯nsb¶pÅ [mcW ss_
_nÄ ]mcmbW¯n D¬SmIm³ ]mSnÃmsb¶mWv. ]cnWma kn²m´hpw hnkv
t^mS\hpsaÃmw Hcp A\pam\w am{XamWv. AXv sXfnªm Xs¶bpw k`bpsS
hnizmk¯n\v FXncsö Xncn¨dnhmWv th¬SsX¶pw a\knem¡Ww. AXpsIm
¬Svv amÀ]m¸bpsS hm¡pIsf sXämbn Nn{XnIcn¨v thZ ]pkvXI¯nse D¸
¯n ]pkvXIs¯ ZpÀ hymJym\w sN¿p¶psh¶p thWw A\pam\n¡m³." ^mZÀ
]pXnbnS¯nsâ hm¡pIfn tbmPn¡ms\ km[n¡pIbpÅq. F{_mlan¡v
aX§fpsS apgph\mb hnizmkamb D¸¯nbnse krãn IÀ½§sf Xpd¶Sns¨
XnÀ¡m³ temIw BZcn¡p¶ alm\mb {^m³kokv amÀ]m¸m Hcps¼Spsa¶pw
tXm¶p¶nÃ. am{XhpaÃ, almkvt^mS\ XXzhpw ]cnWma kn²m´hpw imkv{X
¯n\p \mfnXp hsc sXfnbn¡m³ km[n¨n«nÃ. C¶pw imkv{X¯nsâ Cu \nKa
\w sXfnhpIfnÃm¯ shdpw A\pam\w am{XamWv.

sXfnbs¸Sm¯ A\pam\§Ä \ndªncn¡p¶ ]cnWmahmZs¯ thZhnÚm\
¯n\p Xpeyambn k`bpsS N«¡q«n {^m³kokv amÀ]m¸m {]Xnãn¨psh¶ hmZw
ip² A_²sat¶ ]dbm³ km[n¡pIbpÅq. UmÀhn³ Xs¶ ]dªncn¡p
¶Xv Hcp PohnbpsS ]cnWma {Inbbn asämcp ]cnhÀ¯\ Xe¯Â F¯m³
Bbnc¡W¡n\v a²yPohnIfpsS Bhiyaps¬S¶mWv. A¯cw a²yPohnI
sf Imem´c¯Â I¬Sp ]nSn¡psa¶mWv At±lw IW¡p Iq«nbncn¡p¶Xv.
Adntb¬S Bbnc¡W¡n\v CSbv¡pÅ PohnIfpsS clkyw \mfnXphscbm
bn BÀ¡pw hnhcn¡m³ km[n¡p¶nÃ. km[n¨n«panÃ. `qanbn \n¶pw CÃmXmb
B PohnIfpambpÅ I®nIÄ tbmPn¸n¡m³ km[n¡m¯ UmÀhnsâ ]cnWma
s¯ C¶pw imkv{X temI¯n\v I¬Sp ]nSn¡m³ km[n¨n«nÃ.
NmÀevkv UmÀhn³ Xsâ ]cnWma kn²m´w imkv{X temI¯n\p ap¼n Ah
Xcn¸n¨t¸mÄ k`bn \n¶pÅ FXnÀ¸pIÄ [mcmfw t\cntS¬Sn h¶ncp¶p. a
\pjy PmXnbpw ]cnWmahwimhenbpsS `mKsa¶pw At±lw hnizkn¨ncp¶p.
ss__nfns\XnscbpÅ hymJym\§fmbn IW¡m¡n k` At±ls¯ aX t{Zm
lnbmbn {]Jym]n¨p. tIkpIÄ FSp¯v At±l¯n\v FÃm hn[ ]oU\§fpw
\evIn. k`bpambn Gäpap«m³ B{KlanÃm¯XpsIm¬Sv At±lw Xsâ Kthj
W§fn \n¶v ]n´ncnbpIbmWv sNbvXXv. At±l¯nsâ `mcy Hcp `àkv{Xo
bmbncp¶XpsIm¬Svv UmÀhnsâ IpSpw_ _Ô§fnepw ]mfo¨Ifp¬Smbncp
¶p. ss__nfns\Xnsc {]hÀ¯n¡p¶ UmÀhn³ \cI¯n t]mhpsa¶v AhÀ
IqsS IqsS HmÀ½n¸n¡pambncp¶p. UmÀhn³ ssZh hnizmknbmbncp¶nÃ. a\p
jy³ Ipc§n \n¶p ]cnWmaw sNbvXpsh¶v At±lw Øm]n¨t¸mÄ FxnÀ¸p
IÄ [mcmfw D¬Smbn. UmÀhnsâ 'Xe' Hcp Ipc§nsâ tZlt¯mSv LSn¸n¨ Im
À«qWpIfpw A¡me§fnepmbncp¶ ]{X§fn km[mcWambncp¶p.
UmÀhn³ Pohn¨ncp¶ \mfpIfn k`sb¶pw At±ls¯bpw ]cnWma X¯z§
sfbpw Ipäs¸Sp¯ns¡m¬Sncp¶p. ]ptcmlnXcpsSbpw Xsâ `mcybpsSbpw
shÃphnfnIÄ ]cnKWn¡msX Xsâ X¯z§Ä icnsb¶p Xs¶ At±lw hniz
kn¨p. C¶pw k`bn UmÀhnsâ X¯z§fn hnhmZ§Ä \S¡p¶p¬Svv. Atacn
¡bnse {InkvXy³ hn`mK¯n `qcn`mKw UmÀhnsâ ]cnWma kn²m´hmZw kv
IqfpIfn ]Tn¸n¡cpsX¶v iTn¨ncp¶p. kvtääv kÀ¡mcpIsfbpw ]cnWma
hmZw ]Tn¸n¡p¶Xns\Xnsc kzm[o\n¨psIm¬Sncp¶p. C¶pw ]e kvtääpIfnÂ
UmÀhnsâ X¯zw ]Tn¸n¡m³ ]mSnö \nb{´Wap¬Sv. Nne kvtääpIfn UmÀ
hnsâ X¯z§Ä ]Tn¸nt¡¬SXv ss__nfnsâ hnhcWt¯msSbmbncn¡Wsa
¶pw \nbaw D¬Sv.
k³IpNnX]mc¼cy a\kpÅ k`bpsS bmYmØnIcpsS FXnÀ¸pIÄ AhKWn
¨v {^m³kokv amÀ]m¸m imkv{Xhpw aXhpw X½n ASp¸n¡p¶Xv A`n\µn\ob
amWv. `qan kqcys\ Npäp¶psh¶p Øm]n¨ Keoentbmsb ]oUn¸n¨ sXäpIÄ k
` hfsc sshInbmWv a\knem¡nbXv. kwLSnXaX§tfmSv C¶v hnizmknIÄ
¡pw KWyamb amäw hcp¶p¬Sv. bqtdm¸nepw Atacn¡bnepw hnizmkw \in¨v
]ÅnI fpw aXØm]\§fpw XotbädpIfmbn amdp¶p. k`bpsS ]g©\mb X
Xzz§Ä amän B[p\nIXbpsS iÐapbcm³ {^m³kokv amÀ]m¸m ChnsS B
{Kln¨p sh¶pw IW¡m¡Ww.

k`bpsS Ignª Ime Ncn{Xw t\m¡pIbmsW³In k`sb¶pw imkv{Xs¯
AhKWn¨Xmbn ImWmw. k`bpsS sXäpIÄ Xncp¯n imkv{X¯n\p amÀ]m¸m
hmXn Xpd¶psImSp¡pIbmWp¬SmbXv. `qan kqcys\ Npäp¶psh¶ X¯z
§Ä Bhnjv¡cn¨ Keoentbmsb k` ]oUn¸n¨v PbnedIfneS¨p. imkv{X¯n
sâ t\«§Ä Xnckv¡cn¨v Keoentbmsb aX hntZzjnbmbn k`bpsS Ncn{X Xm
fpIfn Ipdn¨psh¨p. B[p\nI amÀ]m¸mamÀ s]mXpsh imkv{X¯nsâ apt¶
ä¯n\p A\pIqeambncp¶p. {^m³kokv amÀ]m¸mbpsS Cu imkv{Xob ho£
Ww ]{´¬Smw ]nbqkv amÀ]m¸mbv¡pap¬Smbncp¶p. ]cnWma kn²m´ hmZ
amÀ]m¸bpsS hm¡pIsf \mw hniIe\w sNbvXv a\knemt¡¬SXp¬Sv. " krãm ¯nsâ imkv{Xob ]ptcmKXnIsf At±lw t{]mÕmln¸n¡pIbmWp¬SmbXv.
hmb ssZhw a\pjy Ipe§sf krãn¨p. s`uXnI \nba§f\pkcn¨v a\pjy\v ]p "]cnWma XXzw A\pam\s¯¡mfpw IqSpXembn \mw Nn´nt¡¬SXmbn D
tcmKXnbpmbn. almkvt^mS\w hgn temI¯nsâ Bcw`hpw BImw. AXv kr s¬sS¶v" 1995 Â tPm¬ t]mÄ amÀ]m¸m ]dªp. ]cnWma XXzw \mfnXph
ãn¡v ]ckv]c hncp²amhp¶nÃ. almkvt^mS\hpw krãnIfpsS `mKambncp¶p. sc sXfnbn¡s¸«nsóInepw k`bpsS \ne]mSv F¶pw imkv{X KthjW§sf
AXpt]mse ]cnWma {InbIÄ icnsb¶v Øm]n¨m Xs¶bpw AXpw krãnbp t{]mÕmln¸n¡p¶Xmbncp¶p.
sS LSIw Xs¶bmWv. AhnsSbpw {kãmhnsâ A`mhw ImWp¶nÃ." amÀ]m¸m C {]apJcmb ]e imkv{XÚcpw {^m³kokv amÀ ]m¸bpsS imkv{Xob ho£W§
hnsS ]cnWma kn²m´s¯tbm almkvt^mS\s¯tbm ]n´m§p¶Xmbn At± sf A`n\µn¨n«p¬Sv. "amÀ]m¸mbpsS Cu {]kvXmh\ hÀ¯am\ temI¯nÂ
l¯nsâ hm¡pIfn [z\n¡p¶nÃ. ChnsSsbÃmw krãmhnsâ alXzs¯¸än AXn{]m[m\yw AÀln¡p¶psh¶pw \msaÃmw almkvt^mS\w sIm¬Sv kw`hn¨
Cu `qanbnse Poh krãnIfnÂs¸«XmsW¶pw krãvSnb \n¶mWv ]n¶oSv ]cn
bmWv At±lw hnhcn¡p¶Xv.
Wma XXz§Ä D¬SmbsX¶pw" Cäenbnse Bkvt{Sm ^nknIvkv s{]m^kÀ 'Pn
imkv{Xhpw It¯men¡m k`bpw X½n ASp¡m³ {ian¡p¶Xv XoÀ¨bmbpw tbm hm¶n _nKv \män' Cämenb³ hmÀ¯m teJItcmSv ]dªp. AXpt]mse
A`n\µ\obamWv. amÀ]m¸mbpsS Cu {]Ømh\ ]pXpa \ndªXmbncp¶nÃ. X anem³ bqWnthgvknänbnse 'Pqentbm tPmtdmtÃm' F¶ imkv{XÚ³ ]dªXv '
sâ ap³KmanIfmb ]{´mw ]nbqkpw tPm¬ t]mfpw Hmtcmtcm Ime§fn I {^m³kokv amÀ]m¸m aXhpw imkv{Xhpw X½nepÅ hnShpIÄ \nI¯p¶p'sh¶m
cn sh¨n«pÅXmWv. ap¼p ]dªn«pÅXpamWv. ChnsS {^m³kokv amÀ]m¸m Wv.
ssZh¯nsâ AkvXnXzs¯ tNmZyw sNbvXn«nÃ. temI¯nsâ XpS¡w ssZhkv Hcp PohnbpsS ]cnWma¯n \n¶pw asämcp ]cnWma¯n F¯p¶XnepÅ {]
t\l¯n \n¶msW¶p amÀ]m¸m ]dªp. almkvt^mS\w temI¯nsâ Bcw bmW¯Â AXnsâ CSbv¡pÅ PohnIfpsS t^mknevkv kw_Ôn¨pÅ hnhc
`sa¶v sXfnªm Xs¶bpw ssZh¯nsâ krãnIÀ½§tfmSpÅ tNmZyamhpI §Ä \mfnXphsc KthjIcpsS ]Wn¸pcbn F¯nbn«nÃ. ]cnWma imkv{Xw
bnÃ. ]Icw ssZh¯ns\ AhnsSbpw Bhiyap¬Svv. ]cnWma XXz§fpw ssZh sXfnbn¡Wsa³In ]cnWma {InbIfnse c¬Sp PohnIfpsS at²y tbmPn¸n
\nÝb§Ä¡v FXncmhWsa¶nÃ. ImcWw krãn IÀ½§fpsS ]qÀ¯nIcW ¡p¶ Pohsâ I®nIÄ BhiyamWv. Hcp PohnbpsS ssIIÄ NndIpIfmbn
¯n\v ]cnWma XXzhpw BhiyamWv. ssZh imkv{Xhpw imkv{X¯nsâ t\«§ amäw hcp¶tXm aÕy§Ä¡v ImepIÄ In«p¶tXm ]Ãn, ]m¼v t]mepÅ Cg Po
fpw AhnsS H¯p tNcpIbmWv. imkv{Xob XXz§f\pkcn¨v 13.7 _nÃy³ hÀj hnIÄ¡v tcma§Ä e`n¡p¶tXm Bb bmsXmcp ASnØm\ t^mÊnÂkpw I
s¬S¯nbn«nÃ. sXfnhpIfnsóIn ]cnWmaw imkv{Xambn IW¡m¡m³ km
§Ä¡¸pdw almkvt^mS\w D¬Smbnsb¶vv IW¡m¡p¶p.
þtijw ASp¯ t]PnÂ, tImfw 1.
þtijw ASp¯ tImf¯nÂ

Soul and Vision

Nov. & Dec. 2014, Volume 6, No.11&12
Page 16
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

{^m³kokv amÀ]m¸bpw almhnkvt^mS\kn²m´hpw
]cnWmahpw s]m«ns¯dnIfpw 15þmw t]Pn \n¶pw XpSÀ¨

Nn{X§Ä kwkmcn¡p¶p!

[n¡nÃ. shdpw A\pam\ambn am{Xta IcpXm³ km[n¡pIbpÅq. ]cnWmaw kXy
sa³In ]cnWma {InbIÄ kw`hn¨ Poh Pme§Ä¡pÅ sXfnhpIsfhnsS ? ]q
¨bpw ]«nbpw IpXncbpw asämcp arK¯n \n¶p hs¶³In F´psIm¬Sv Hcp
t^mÊnse³Inepw e`n¡p¶nÃ? UmÀhnsâ _p¡nepw sXfnhpIfnÃm¯ A\p
am\§Ä am{XtabpÅq. XXz§Ä apgph³ A\pam\s¯ ASnØm\am¡n cNn
¨XmWv. ]cnWmaw _p²nPohnIfpsS XXzamsW³Inepw \mfnXphsc hkvXpXI
Ä apgph\mbn DÄs¡mÅn¨v ]qÀ®amb Hcp \nKa\¯n ]cnWma Xz§Ä
s¡¯m³ km[n¨n«nÃ.
Poh\p am{Xta asämcp Pohs\ DXv]mZn¡m³ km[n¡pÅqsh¶p Poh imkv{X
¯n \mw ]Tn¨n«p¬Sv. BZyw h¶Xv tImgntbm ap«tbm F¶pÅ tNmZyw \m
saÃmw tI«ncn¡mw. AXn\p¯cw \evIpI km[yaÃ. Hcp ap« tImgnbnÂ\n¶p h
cp¶p. AXpt]mse tImgn, ap«bn \n¶p hcp¶p. asäm¶pÅXv ap«bn \n¶v
tImgnbp¬SmhWsa³In ]nSt¡mgnbpw ]qh³ tImgnbpambn CWtNcWw. Htc
hwi¯nepÅ Poh Pme§fn \n¶p am{Xta DXv]mZ\ tijnbpÅ _oP kwtbm
Kw D¬SmhpIbpÅq. AXpsIm¬Sv Pohsâ Bcw`w C¶pw ]cnWma hmZnIÄ¡v
AÚmXamWv.
Hcp PohnbpsS XpSÀ¨bmb s]cpIen\v asämcp PohnbpsS klmbw Bhiyw h
cmw. DZmlcW¯n\v h¬SpIfpw tX\o¨Ifpw ]pjv]§fpw X½nepÅ ]cmKw I
W¡m¡nbm aXnbmIpw. tX\o¨IÄ¡v \ne\nev¡m³ ]pjv]§fnepÅ tX³
BhiyamWv. AXpt]mse ]pjv]§Ä¡v ]cmKw \S¯m\pw tX\n¨IÄ Bhiy
amWv. \ne\n¸n\v tX\o¨Ifpw ]pjv]§fpw ]ckv]cw _Ôs¸«ncn¡p¶p. h¬
SpIfpw Cu¨Ifpw CÃmsX F§s\ ]cmKWw \S¡psa¶ tNmZy¯n\v ]cnWma
hmZnIÄ¡v D¯cw ImWnÃ.
FÃm PohPme§fnepw krãmhnsâ AfhpIÄ sXämsXbpÅ IctheIÄ D¬Sv.
Hcp _mÎväocnbmsb krãn¨XmsW³Inepw a\pjyicoc¯nsâ \ne\nev¸n\msW
¶pw ImWmw. Hcp ambt]mse AX§s\ kw`hns¨¶v ]cnWma hmZnIfpw hmZn
¡p¶p. AXnsâ ]n¶n kmt³IXnI hnZy \S¯nbhÀ aämcpaà ssZhamWv.' hm
kvXhnIX' F¶v ]dbp¶Xv ambbÃmsb¶v ssZhhnizmknIÄ hnizkn¡p¶p.
Hmtcm Poh Pme§fpw At\Imbncw {]hÀ¯\§tfmsS \ne\nev¡p¶p. Htc k
ab¯v Hmtcm \nanj¯nepw k³IoÀ®ambPohsâ DÅdbn At\Imbncw {]iv
\§f¬Spv. ]cnWma hmZ¯nse anÃy³ hÀj§Ä sIm¬SppÅ amä§Ä Pohsâ
DÅdbnse k³IoÀ®amb {]iv\§Ä¡v D¯camInÃ. hfÀ¶ Hcp ac¯nsâ km
t³IXnIXsb¸än Nn´n¡q. ac§Ä izkn¡m³ hmbp Xcp¶p. AXpt]mse A
´co£w apgph³ ImÀ_¬ ssU HmIvsskUv D¬SmIm\pw ImcWamIp¶p. ac
§fpsS XSnIfnepÅ Pohsâ t^mknepIfpambn I®nIfp¬Sm¡m³ `qapJ
¯nÃm¯ Bbncambncw hnhn[ Xc§fnepÅ kky PohPme§Ä BhiyamWv.
]£nIÄ kzbw IqSpshbv¡p¶p. ac§fpsS thcpIÄ as®men¸p XSbp¶p.
]ghÀK§fpw hn¯pIfpw Xn¶m\pw D]tbmKn¡p¶p. Bªnen¡pcp hepXmbn
hr£amIp¶p. C{X am{Xw k³IoÀ®§fmb Pohsâ AwiapÅ hr£eXmXnI
sfbpw PohPme§sfbpw F§s\ ]cnWma XXz§fn DÄs¸Sp¯m³ km[n
¡pw. F{Xtbm Bbncambncw PohPme§Ä ]cnWma ]cnhÀ¯\§fn¡qSn A
{]Xy£ambncn¡Ww. A§s\ kw`hn¡p¶Xn\p aX¯nsâ hnizmks¯¡mfpw
kÀÆiàs\¡mfpw ]Xn·S§v ]cnWmas¯bpw hnizkn¡Ww.
almkvt^mS\sa¶Xv (big bang) {]]© krãnbpambn _Ôs¸« asämcp I
YbmWv. _nÃy³ hÀj§Ä¡p ap¼v Cu {]]©w apgph³ NqSp ]nSn¨ Hcp Ah
Øbnembncp¶p. skucbp[§fpw kqcy\pw N{µ\pw {Kl§fpw \£{X§fpsa
Ãmw H¶mb DuÀP¯n AS§nbncp¶p. almkvt]mS\§fn¡qSn s]m«ns¯dn
¨v {Kl hyql§fpw `qanbpw N{µ\pw kqcy\psaÃmap¬Smsb¶v kvt^mS\ XXzhm
ZnIÄ hnizkn¡p¶p. \£{X Pme§sfÃmw {]]©¯nse I®nIfmbn s]m«n
s¯dn¨p¬SmmbsX¶pw A\pam\n¡p¶p. s]m«ns¯dn¨ At\I LSI§Ä
tbmPn¨v `qanbp¬Smsb¶pw imkv{X I¬Sp]nSp¯§fpsS \nKa\¯nep¬Sv.
hmkvXh¯n CsXmcp imkv{Xaà IY am{Xw. almkvt^mS\¯nsâ Cu IYsb
At\IÀ hnizkn¡p¶p¬Sv. C¯cw A\pam\¯n¡qSnbpÅ IYIÄ {^m³
kokv amÀ]m¸m AwKoIcn¡p¶psh¶p ]dªv temIaoUnbmIÄ At±ls¯
{]Xn¡q«n tIänbncn¡pIbmWv. amÀ]m¸m ]dbm¯Xp ]dsª¶p ]dªv
Øm]ns¨Sp¡p¶ Cu hmÀ¯IÄ ]{X[À½w F{Xam{Xw XmWp t]mbnsb¶p
ÅXn\pÅ sXfnhpIfmWv. ss__nfpw almkvt^mS\ XXzhpambn s]mcp¯
s¸«p t]mhpI {]bmkamWv. almkvt^mS\sa¶pÅXv aX¯n\p]cnbmbn Nn´n
¡p¶hcpsS imkv{Xob t\«§fnte¡pÅ Hcp F¯nt\m«sa¶p ]dbmw. alm
kvt^mS\XXzw BZyw ssZhanÃmsX {]IrXnsb krãn¨Xv F§s\sb¶ Hct\z
jWambncp¶p . hmkvXh¯n almkvt^mS\w C¶v ss__nfn\p ]Icamb Hcp
ssZhnI XXzw IqSnbmWv. AXpsImv¬Sv ]pXnbXmbn bmsXm¶pw Cu XXz§
Ä ss__nfns\m¸w tNÀt¡¬S BhiyanÃ. AXp Xs¶bmWv {^m³kokv amÀ
]m¸m Dt±in¨Xpw.
ss__nfnsâ B´cnIXbpw almkvt^mS\ XXzhpambn H¶v Xpe\w sN¿mw.
(1) ssZhw Bdp Znhkw sIm¬Sv {]]©w krãn¨psh¶v D¸¯n ]pkvXIw ]d
bp¶p. cm{Xnbpw ]Iepw 24 aWn¡qdpw sk¡âpw an\näpsaÃmw B Znhk§fn
 ImWWw. F¶m Cu {]]©w krãn¨Xv _nÃy³ hÀj§À¡¸pdsa¶pw alm
þtijw ASp¯ tImf¯nÂ
kvt^mS\w Øm]n¡p¶p.

hN\{]tLmjWw C§s\.
Kn¶kn Ibdm³ th¬Sn
_me]oU\w.
cmhnse Dsps¯mcp§n h¶
amemJIpªp§Ä Bcv¨v
Photo Credit:Hindu
_nj¸v B³{Uqkv Xmg¯n\v
Kn¶kv kÀ«n^n¡äv t\SnsImSp¯p. {]mYaoI Imcy§Ä¡pÅ kuIcy§Ä ]cn
anX§fmbncp¶p. cmhnse F¯nb _menIamÀ ]qc]d¼v hewsh¨ cm{Xn hfsc
sshInbmWv £oWn¨v Ahicmbn ho«nse¯nbXv. ]ecpw \S¡m³ t]mepw ]
äm¯ AhØbnembncp¶p. BXvanbX¡v amXrI ImWnt¡¬S ]nXm¡amÀ
IÀWnhepIÄ¡pw iàn {]I\§fÄ¡pamWv C¶v {I² tI{²oIcn¨ncn¡p
¶Xv. dnt¸mÀ«v: tPmbn hÀ¡n

kzmÀ° Xev]cy§Ä kwc£n¡m³ k`m[nImcnIÄ Ip«nIsfbpw I\ymkv{XoI
sfbpw s]mXp\nc¯n {]t£m]W¯\v t{]mXvkmln¸n¡p¶Xv BtcmKy]cam
b \S]SnbmtWm? NqjW¯n\p Ccbmb Cu I\ymkv{Xokaqls¯ Bcp c£n
¡psa¶v IÀ±n\mÄ amÀ hÀ¡nhnXb¯n¯n Straight from the heart F¶
Xsâ {KÙ¯n tNmZn¡p¶p¬Sv.
v

{^m³kokv amÀ]m¸bpw almhnkvt^mS\kn²m´hpw
]cnWmahpw s]m«ns¯dnIfpw
(2)ss__nÄ ]dbp¶p, \£{X§Ä D¬SmIp¶Xn\p ap¼v `qansb krãn¨p. kq
cy\p¬SmIp¶Xn\p ap¼v ac§sf krãn¨p. F¶m almkvt^mS\ XXzzw XnI
¨pw ]ckv]c hncp²ambn ]Tn¸n¡p¶p.
(3) `qansb krãn¨Xv kzÀKw t]msebmbncp¶psh¶v ss__nÄ ]dbp¶p. F¶m
 `qanbp¬SmbXv Xnf¨p sImgp¯ {ZmhIw L\ambn cq]m´cw {]m]n¨msW¶v
almkvt^mS\w ]dbp¶p. almkvt^mS\w _nÃy³ hÀj§Ä¡p ap¼pÅ {Inb
bmbncn¡mw. F¶m kXyw Adnbm³ Cu IY `mhnbnte¡pw F¯n t\m¡p¶p
¬Sv.
(4) ss__nÄ ]Tn¸n¡p¶p,' A´y\mfn temIw hn[n¡s¸Spw. a\pjyPmXnbp
sS \· Xn·b\pkcn¨v P\s¯bpw thÀXncn¡pw. kzÀKhpw \cIhpw \nÝbn¡
s¸Spw'. F¶m \nÀ®mbIamb Cu thZ{KÙw almkvt^mS\ XXzw \nckn¡p
¶p.
(5) almkvt^mS\ XXzw ]Tn¸n¡p¶XmbXv, {]]©w hnIkn¨p sIm¬Sncn¡p
¶p. {]]©¯nsâ hnIk\ ]cnWma¯n Pohsâ \ne\nev¸n\mhiyamb DuÀPw
Hcn¡enÃmXmIpw. A§s\sbmcn¡Â DuÀPw \in¨ {]]©¯n Poh\nÃmXm
Ipw. ss__nfn Cu X¯zambn bmsXmcp ASnØm\ _Ôhpw ImWp¶nÃ.
almkvt^mS\XXzs¯ imkv{X temI¯nepÅ At\IÀ FXnÀ¡p¶p¬Sv. Iq
SpXepw sXfnbn¡s¸Sm¯ XXz§sf¶v imkv{Xw hmZn¡p¶p. {]]©¯nsâ
hnIk\tam AÔImctam DuÀP¯nsâ A`mhtam ]co£W hnt[b§fm¡m¯
XXz§fpw A\pam\§fpamWv- almkvt^mS\ XXz¯n DÅXv. A\pam\§
sf Hcn¡epw DuÀP imkv{Xw AwKoIcn¡mdnÃ. Xobdnbpw H_vkÀthj\pw kb
³knsâ Ahn`mPyLSIamWv.
C¶v almkvt^mS\ XXzs¯ imkv{XÚcn A[nIamcpw sKuchambn FSp¯n
«nÃ. Cu XXzw Xnckv¡cn¡pIbmsW³In ss__nfpw almkvt^mS\ XXz
hpw X½nepÅ kaXpey A`n{]mb§Ä¡v a§te¡pw. ho¬Spw Cu X Xzw ]Tn
¸n¡p¶nöp ]dtb¬Sn hcpw. ssZh¯nsâ hN\amb ss__nfpw kvt^mS\ X
Xzhpw Htc {XmÊnse c¬Sv AÔhnizmk§fmbn IW¡mt¡¬Sn hcpw.ss__n
fnse ssZh¯nsâ hm¡pIÄ¡v amäw hcp¯n Xncp¯nbpw FgptX¬Sn hcpw.

v

Soul and Vision

Nov. & Dec. 2014, Volume 6, No.11&12
Page 17
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

thWw \aps¡mcp ]pXnb ssZhimkv{Xw
(tUm.tdmkn X¼n kv{XoimàoIcWcwKs¯ kPoh {]hÀ¯I
bpw Nme¡pSn tk{I«v lmÀ«v tImtfPv aebmfhn`mKw ta[mhn
bpamWv. IrXnIÄ: kvss{XWBXvaobX, ]dbm³ _m¡nh¨Xv-þ
IhnXmkamlmcw.)

{Inkvakv, ]p¡q«n ]nd¶v Ipcnin acn¨hsâ P\\Xn
cp\mÄ. tbip{InkvXp ssZh]p{X\pw a\pjy]p{X\pambn \
ap¡nSbn Pohn¨p. ]pXnb BImihpw ]pXnb `qanbpw kz
]v\w I¬Sp. aäp a\pjytcmSXp ]³Ipsh¨p. Cu hgnsb h
¶m Rm³ \n§sf ssZh]p{Xcm¡mw F¶p Dd¸n¨p ]dªp. AXmWv ]p
Xnb \nbaw. AXmsI \qsäm¶mhÀ¯n Im¨n¡pdp¡nbm In«p¶Xv kvt\
lw F¶ c¬Sv A£camWv. aäpÅhÀ \n§tfmSv F§s\s]cpamdWw F¶v
\n§Ä B{Kln¡p¶pthm ; AXpt]mse \n§Ä aäpÅhtcmSv s]cpamdpI.
tbip{InkvXphnsâ kvt\la{´¯n \n¶v cq]s¸« {InkvXym\nIÄ tbip
{InkvXphns\ ]Tn¡m³ D¬Sm¡nsbSp¯ XXzNn´bmWv ss{IkvXh ssZh
imkv{Xw. C¶v {InkvXym\nbpsS B[mcine Cu ssZhimkv{XamWv. AXn{]
ImcamWv ssZhkrãnIfn Gähpw {][m\w a\pjy\mWv. B a\pjy³ ]m]w
aqew ssZh¯n \n¶v AI¶pt]mbt¸mÄ Ahsc ssZh¯ntebv¡p Xncn
¨p sIm¬Sphcphm³ th¬Sn ssZhw kz´w ]p{Xs\ temI¯ntebv¡v Ab
¨p. A§s\ aninl (c£I³) h¶v a\pjysc c£n¨p. A§s\ ssZh]cn]m
e\ a\pjyc£ am{Xambn XoÀ¶p. Hcp I¿n tXm¡pw adpI¿n ss__n
fpambn temIw apgph³ IogS¡m³ Hcp P\X¡v apgph³ Bßhnizmkw \ev
InbXv Cu ssZhimkv{Xt_m[amWv. CtX hnizmkw Xs¶bmWv `qanbpsS A
´yw Ipdn¡p¶Xn\pw ]e P\XIfpsSbpw, PohPme§fpsSbpw hwi\mi¯n
\pw ImcWambn Xocp¶Xpw. AXpsIm¬SmWv Cu {Inkvakv Imew ]pXnsbm
cp ssZhimkv{Xs¯ kz]v\w ImWm\pÅ ImeamWv F¶v Rm³ hnizkn¡p
¶Xv.
A\´ambXns\ Af¡m³ a\pjy³ Is¬S¯nb ]cnanXamb AfhptIm
emWv imkv{Xw. \ap¡dnbmw bpànhmZnbmWv Gähpw henb hnizmkn. Imc
Ww AbmÄ hnizkn¡p¶Xns\ sXfnbn¡m³ AbmÄ \S¯p¶ hnizmk{]am
W§fmWv AbmfpsS bpàn. {]]©s¯ Af¡m³ Xs¶ C¯ncn t]m¶,
Aev]mbpÊmb a\pjy\v H¶pw AdnªpIqS. F¶n«mWv ssZhs¯ ¡pdn¨v
]Tn¡m³ a\pjy³ ssZhimkv{Xw D¬Sm¡nbncn¡p¶Xv. t\m¡tW a\pjy
sâ Al´ ! ]q´m\w ]mSnbXpt]mse
{_mÒWyw sIm¬Sp Ip´n¨p Ip´n¨p
{_Òhpw X\ns¡mÆsb¶pw NneÀ
{_mÒWy¯nsâ alXzw hÀ®n¨v {_Òmhns\¡mÄ hepXmWv {_mÒW³
F¶p Nn´n¡p¶ {_mÒWsc ]cnlkn¡pIbmWv `àIhnbmb ]q´m\w.
A\´aÚmXahÀ®\obw
Cu temItKmfw Xncnbp¶ amÀ¤w
AXn¦ se§ms¬SmcnS¯ncp¶p
t\m¡p¶ aÀ¯y³ IYsb´p I¬Sp
a\pjysâ Cu ]cnanXamb ImgvNbn \n¶p¬Smb ssZhimkv{Xw XnI¨pw ]
cnanXamWv. a\pjy\pm¡p¶ IYbn XnÀ¨bmbpw a\pjy\mbncn¡pw tI
{µw. FÃmw a\pjy\p th¬Snbmbncn¡pw. ]q¨IÄ cmPyw `cn¡p¶nS¯v Fen
IÄ¡p th¬Sn \nbatam imkv{Xtam D¬SmIpsa¶v {]Xo£n¡p¶Xn A
À°sa´v ? Hmtjm Hcn¡Â ]dbp¶p¬Sv \n§Ä IpXncItfmSp tNmZn¨p
t\m¡p sNIp¯msâ cq]w F§s\bncn¡psa¶v. IpXncIÄ Dds¡ adp]
Sn ]dbpw CXm a\pjys\t]mse F¶v, ImcWw IpXncsb Gähpw D]{Zhn
¡p¶ Pohn a\pjy\mWtÃm ! ssI{kvXh ssZhimkv{X¯nsâ A¨pX¬Sv \n
ev¡p¶Xv, ssZh]p{X\mb tbip{InkvXp a\pjy\mbn ]nd¶v ]oUIÄ kln
¨v acn¡pIbpw, aq¶mw\mÄ acn¨hcn \n¶v DbnÀ¡pIbpw sNbvXXv a\pjy
cpsS c£bv¡p th¬Sn am{XamWv F¶XmWv. Cu a\pjycmIs« ASp¯
Imew hsc amapZok kzoIcn¨ {InkvXym\nIÄ am{Xambncp¶p. Rm³ thZ]m
Tw ]Tn¡pt¼mÄ Øncambn Fs¶ Ae«nbncp¶ tNmZyw almßmKmÔn kzÀ¤
¯n t]mIptam CÃtbm F¶Xmbncp¶p. c¬Smw h¯n¡m³ Iu¬knen\p
tijamWv Rm³ P\n¡p¶sX¦ nepw thZ]mTw 10þmw ¢mkn F¯nbn«pw F
sâ tNmZy¯n\v D¯cw ]dbm³ Fsâ thZ]mTw A[ym]IÀ¡v IgnbnÃmbncp
¶p. ImcWw AhÀ¡pw AXp kwibambncp¶p. C{]Imcw \½psS ss{IkvX
h ssZhimkv{Xw ss{IkvXhsc am{Xw c£n¡p¶ IYbmbn amdn. F¶m {]
]©¯n\mIs« Hä \nbata DÅq AXv shbnepZn¡pt¼mgpw ag s]¿pt¼m
gpw Zpãs\bpw inãs\bpw kÀÆ NcmNcm§sfbpw Hcpt]mse DÄs¡mÅp
¶p. {]]©\oXnbmbncn¡pw ssZh\oXn F¶pt]mepw a\pjyÀ ad¶pt]mIp
¶p. Xm\pw krãmhnsâ krãnIfn H¶pam{Xw F¶ Xncn¨dnhmWv HcmÄ¡v
ssZhs¯¡pdn¨pÅ Adnhv BtI¬SXv. ssZhw Hcp aPojy\à ; _nKv_m³
IvXnbdn bmYmÀ°yamWv F¶v ]pXnb ]m¸ ]dbpt¼mÄ AXn\À°w a\pjy
tI{µoIrXaÃm¯ `qantI{µoIrXamb Hcp ]pXnb ssZhimkv{X¯n\v Is¶p
hcm³ kabambn F¶ {]Jym]\w IqSnbmWv. a\pjytI{µoIrXamb ssZhim
kv{X¯nsâ iànbnemWv C¡mea{Xbpw \½Ä thZ]pkvXIs¯ hmbn¨p
sIm¬Sncp¶Xv. a\pjytI{µoIrXw F¶p ]dbpt¼mÄ A[nImcapÅ ]pcpj
þtijw ASp¯ tImf¯nÂ

- Dr. Rosy Thampy

tI{µoIrXw F¶p am{XamWv AÀ°w. kv{XoIÄt¡m, A[nImcw Ipdª
]pcpjt\m AhnsS Øm\anÃ.
ss__nfnse BZy ]pkvXIw XpS§p¶Xv krãnbpsS \nhmcW¯neqsS bm
Wv. CÃmbvabn \n¶pw kÀÆhpw krãn¨ ssZhw a\pjys\ am{Xw kz´w ssI
sIm¬Sv kz´w Ombbn krãn¨p. ssZh¯nsâ izmkw sIm¬Sv Poh³ \
ÂIn. AXn Xs¶ kv{Xosb krãn¡m³ ssZhw ]ns¶bpw Hcp]mSv Iãs¸
«p. krãnbpsS ]pkvXI¯nse aq¶v A[ymb§fn aq¶p{]mhiyw kv{Xo kr
ãn¡s¸Sp¶p¬Sv. Ime§fneqsS kv{Xo¡pta ]pcpj³ \S¯nb B[n
]Xy¯nsâ {]ISamb ASbmfamWv Cu IYIÄ. ]n¶oSXv BZn]m]¯neq
sS hfÀ¨ {]m]n¨v k`mØm]I\mb ]utemkn F¯pt¼mÄ kv{XoIÄ k
`bn an¬SmXncn¡s« F¶mIp¶Xv hfsc kz`mhnIw am{Xw. càkm£ntb
¡mÄ hepXmWv càkm£nbpsS A½ F¶v Adnbm¯hcà ]pXnb \nba
cNbnXm¡fpw ]n¶oSp h¶ hymJym\§fpw F¶n«pw adnbs¯¡pdn¨p ]d
bm³ hfsc Npcp¡w hm¡pIsf kphntijIÀ D]tbmKn¡p¶pÅq. AXn
sâ BsI XpIbmIs« “AhÄ FÃmw lrZb¯n kw{Kln¨p” Fs¶gpXp
¶nS¯mWv. ssZh¯nsâ Zmkn F¶v adnbw kzbw ]cnNbs¸Sp¯pt¼mÄ
t]mepw ssZhw ]pcpj\mb aX¯n AhÄ ]pcpjsâ ZmknbmWv F¶pIq
Sn AÀ°w Iev]n¡p¶p. AXpsIm¬SmWtà {InkvXphnsâ aWhm«n F¶v
\½Ä Hcp I\ymkv{Xosb hnfn¡pt¼mgpw AhcpsS ssIIfn Ccp¶mÂ
A¸hpw hoªpw tbip{InkvXphnsâ icoccà§fmbn amdnsöv k` C
t¸mgpw hnizkn¡p¶Xv. kv{XoIÄ¡v ]utcmlnXyw \ntj[n¡p¶Xv.
krãnbpsS ]pkvXIw Xocpt¼mÄ ssZhw krãn¨ kIehkvXp¡fpw a\pjy
\v/]pcpj\v Zm\w sImSp¡p¶p. BImi¯nse \£{X§Ä t]msebpw `qan
bnse aWÂXcnt]msebpw Ahsâ hwiw s]äps]cpIn Cu `qan \ndbs« F
¶v BioÀÆZn¡pIbpw sN¿p¶p. Ah³ s]äps]cpIn hfcWsa³In aäp
Åh AcnIntebv¡v AcnIntebv¡v amdnt]mtI¬SXpv. AXmWv C¡mea
{Xbpw hnIk\w F¶ t]cn imkv{Xw sNbvXpsIm¬Sncp¶Xv. ChnsS aX
hpw imkv{Xhpw a\pjy\p th¬Sn H¶n¡p¶p. A[nImcapÅ, BtcmKyapÅ,
]WapÅ ]pcpj\p th¬SnbmWv Cu temIw, Cu `qan F¶p Ah³ Xocpam
\n¡s¸«ncn¡p¶p. Ah\v AlnXambsXm¶pw ChnsS \ne\nÂt¡¬S
XnÃ. kv{XoIfpw, Ip«nIfpw, ZfnXcpw, BZnhmknIfpw `qanbpw FÃmw Ah
sâ temI¯nsâ AXncpIfntebv¡v XÅnamäs¸«p. AhcpsS PohnX{]iv\
§Ä {]iv\§sf AÃmXmbn. \½psS Gähpw ]pXnb P\m[n]Xy hyhØbn
 t]mepw AwKoIcn¡s¸Sp¶Xv F´v ]dbp¶p F¶XÃ. Bcv ]dbp¶p
F¶XmWv. PmXnbn DbÀ¶h³, A[nImcapÅh³, k¼¶³, ChÀ ]dbp
t¼mÄ AXv FÃmhÀ¡pw icnbmIp¶p. ]dbp¶Xv X{¼m\mWv AXpsIm
¬Sv AXv icnbmWv F¶p ]dbp¶p. B ]gb IpSnbm³ a\ÊpXs¶bmWv
\½psS P\m[n]Xy¯n\pw AXpsIm¬SmWv \mep amkambn BZnhmknIÄ
R§Ä¡v Ccn¡m³ a®nÃ, AXpsIm¬Sv R§Ä \nev¡p¶p F¶p]dªv
\½psS `cWkncmtI{µ¯n\p ap¶n kacw sN¿p¶p. F´n\hÀ \nev¡p
¶p F¶p tNmZn¡m³ t]mepw \mw an\s¡Sp¶nÃ. AhÀ \s½ hgn Xsbm¯n
St¯mfw \mw Ahsc Is¬S¶p \Sn¡nÃ. FXnÀ¡s¸Sm³ t]mepw tbmKyc
Ãm¯ hn[w Hgnhmt¡hcmWv BZnhmknIÄ F¶v \½Ä hnebncp¯n Ign
ªncn¡p¶p. C\n Fs¶¦ nepw AhÀ \½psS Imcy§Ä¡v XSÊw krãn¨m
 ap³]v ‘ap¯§’ kw`hw t]mse \ap¡hsc \nb{´n¨p \nÀ¯m\pw Adn
bmw. A¶v \½fp¬Sm¡nb tIkpIfn \n¶v AhÀ¡n\nbpw ]pd¯phcm
\mbn«nÃ. AXn\p ]pdsI IptdIqSn tIkpIÄ \½Ä AhÀ¡p apIfnÂ
NmÀ¯ns¡mSp¡pw. Hcp c¬Sp Xeapd tImSXn Ibdnbnd§nbmepw Xocm¯
hn[w. CXv Hcp ]t£ A\p`hw sIm¬SmWv Ahcpw AdnªpImWpw AXp
sImmbncn¡Ww C{XImeambn«pw AhcpsS kacw H«pw {]tIm]\]camI
¯Xv. Ahkm\w F´p kw`hn¡pw ? Cu coXnbnemWv \½Ä Imcy§Ä Im
Wp¶sX³In F{X t{]mPÎpIÄ {]Jym]n¨mepw B hwiw A[nIw Ignbm
sX `qanbn \n¶v \½psS \niÐamb sImesIm¬Sv XpS¨p amäs¸Spw.
C\n Hcp ]t£ cà cq£nXamb Hcp aq¶mw temIalmbp²w D¬Smbncn
¡m\nSbnÃ. ]Icw X§Ä¡p th¬Sm¯hsc \niÐambn sIms¶mSp¡m
³ A[nImc¯n\p Ignbpw. ]ecoXnbn ]eXcw imkv{X§Ä Ah\Xn\p
Iq«n\mWv. ssZh¯nsâ hncepIsf¶p kzbw hntijn¸n¡p¶ tUmÎdpsS
hncÂXp¼psIm¬Sp Xs¶ amcIhnjamb acp¶pIÄ FgpXn BtcmKycwKw
Hcp hn`mKs¯ \nXytcmKnIfpw, acW¯n\ncIfpam¡p¶p. hnIk\¯nsâ
t]cn At\IÀ IpSnbnd¡s¸Sp¶p. ImÀjnIhn¹h¯nsâ t]cn amcI
hnjw Xoän¡p¶p. `qansb A\p\nanjw sIm¶psIm¬Sncn¡p¶p. CXxnse
Ãmw \ap¡v A`nam\n¡m³ Ignbp¶Xv Cu `qanbpw AXnse NcmNc§fpw
ssZhw A[nImcapÅ ]pcpj\pth¬Sn \evInbXmsW¶ t_m[yamWv.
sXm«pap³]mWv tIcfw hensbmcp kac¯n\p km£nbmbXv. ]ÝnaL« kw
c£W\nbaw \S¸m¡p¶Xn\v FXncmbncp¶p B kacw. A¶v ap¼v Hcn¡
epw \½Ä ImWm¯hn[w It¯men¡k`bpw I½yqWnÌv ]mÀ«nbpw H¶n¨p
\n¶p s]mcpXn. ]¬Sv hntamN\kac Ime¯mWv C§s\ \½psS sa{Xm·mÀ
kacw sN¿m³ sXcphnend§nbXv. AXp I½yqWnÌv ]mÀ«n¡v FXncmbncp
þtijw ASp¯ t]PnÂ, tImfw 2.

Soul and Vision

Nov. & Dec. 2014, Volume 6, No.11&12
Page 18
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

kotdm ae_mÀ sa{Xm·mÀ¡pth¬Sn Hcp GIZn\ [ym\w
- Chacko Kalrickal
(k`m\hoIcWs¯ D¶wsh¨p sIm¬Sv {io Nmt¡m Ifcn¡Â ]
e ]pkvXI§fpw {]k²oIcn¨n«p¬Sv. At±l¯nsâ ]pXnb {K
ÙamWv "" k`m\hoIcW¯nte¡v Hcp hgn '.)

tbip{InkvXphnsâ kZzmÀ¯bmb kphntijs¯ B[mc
inebm¡nbpÅ Hcp hN\{]tLmjWamWnXv. ]ekvXo\nbm
¡mc\mbncp¶ tbip`Khmsâ kt´mjhpw kam[m\hpw \n
§tfmSp IqsS. Bta³
tbiphn {]nb ktlmZc·msc,
\n§fpsS imcocnIhpw am\knIhpw
B²ymßnIhpamb DWÀhn\pw \ho
IcW¯n\pw th¬SnbmWtÃm amk
¯nse Hcp Zn\w C{]Imcw amänsh¨v
[ym\¯n \n§Ä apgpIp¶Xv. _m
lytemIs¯ H¨¸mSnÂ\n¶pw \n§
fpsS {i²sb ]n³hen¨v ]t©{µnb
§sf AS¡n a\Ên\v im´nbpw B
ßmhn\v B\µhpw ]Icm³ Ct¶Zn
hkw Rm³ \n§Ä¡v D]tZin¨pX
cp¶ hnjbs¯¸än a\\w sN¿pIbpw {]mÀ°\bnÄ apgpIpIbpw sNt¿
¬SXmWv.
Hcp {InkvXym\n kphntijmßI PohnXw \bn¡m³ hnfn¡s¸«h\mWv. Imc
Ww {InkvXob PohnX¯n³sd \nbamhen kphntijamWv. At¸mÄ Hcp sa
{Xm³ Xsâ PohnXw kphntij ssNX\y¯n hmÀs¯Sp¡m³ IqSpX IS
s¸«h\mWv. 'KÀ`w [cn¨ hN\s¯' (tbml. 1: 14) {]tLmjn¡pIbpw IqZmi
IÄ ]cnIÀ½w sN¿pIbpamWv \n§fpsS {][m\ ISaIÄ. ]ÅnIsf ]Wn
XpIq«p¶Xntem cq]XbpsS kz¯v hÀ²n¸n¡p¶Xntem Bbncn¡cpXv \n§
fpsS hy{KXIÄ. amwkambn XoÀ¶ B hN\t¯mSmWv Hmtcm sa{Xm\pw A\pcq
]s¸tS¬SXv.
a\pjy]p{X³ h¶ncn¡p¶Xv tkhn¡s¸Sm\Ã, tkhn¡m\mWv (a¯m. 20: 28)
F¶ tbiptZhsâ hN\w \n§fpsS HmÀ½bn Ft¸mgpw D¬Smbncn¡Ww.
Hcp sa{Xm³ Xsâ ip{iqjbneqsS Bbncn¡Ww cq]XbnepÅ ktlmZcnk
tlmZc·mcpambpÅ _Ôw ]peÀt¯¬SXv. cq]XmwK§Ä \n§fpsS k
tlmZccmWv. B ktlmZcy _Ô¯nsâ ASn¯d AhtcmSpÅ kvt\l¯m
 A[nãnXambncn¡Ww. sa{Xm·mÀ AhcpsS at\mcmPy¯nÂ\n¶v Cd§n
h¶v bmYmÀ°y¯n ImepIp¯n \nev¡Ww. Cu ImeL«¯n k`ms]uc·m
sc {ihn¡p¶næ  `mhnbnse sa{Xm·mÀ C¶nsâ ]cnWX^ew A¶v A\p
`hn¨dnbpw. {^©phn¹hwt]mse Hcp tIcfhn¹hw ChnsS kw`hn¡mXncn¡s«.
\n§Ä aäpÅhcpsS B{Kl]qÀ¯n¡pÅ hnev]\¨c¡pIÄ Hcn¡epw B
BIm³ ]mSnÃ. GXm\pw Nne sXm¸n¡mcm \nb{´n¡s¸Sp¶ k`bn \nev
¡m³ hnizmknIÄ¡v CãaÃ. Im]Syhpw kpJPohnXhpw A[nImc {]a¯X
bpw heXp]£Nmb-hpw FÃmapÅ k`bn F´psIm¬Svv hnizmknIÄ Npän
¸än \n¡p¶sh¶p tNmZn¨m Bßc£¡v \n§Ä CS\ne¡mcmWv F¶
km[mcW¡mcpsS AÔhnizmkamWv ImcWsa¶p ImWmw.
\n§fpsS s{sIkvXh PohnXamXrIIÄ¡vv aäv sshZnIcpw k\ykvXcpw hnizm
knIfpw tbiphn\v km£yw hln¡m³ CSbmIWw. \n§Ä hne]nSn¨ ImdpI
fpw aäv BUw_c kpJtemep] hkvXp¡fpw \nXyPohnX¯n D]tbmKn¨mÂ
\n§fpsS kl{]hÀ¯Icmb sshZnItcmSv efnXPohnXw \bn¡m³ \n§Ä
¡v F§s\ D]tZin¡m³ Ignbpw?
{]mÀ°\bpw D]hmkhpambncn¡s« \n§fpsS PohnXssien. {]mÀ°\ \n§
fpsS Bßob hfÀ¨¡pÅ ssPhhfamWv. \n§fpsS ap¼n hnf¼p¶ GXp
`£Whpw \n§Ä¡v Ign¡msa³Inepw (eqt¡m. 10: 8) imcocnI ]co£Isf
\nb{´n¡m³ D]hmkhpw IqSmsX `£WXymKhpw A\nhmcyamWv. aäpÅhÀ
\n§tfmSv F§s\ s]cpamdWw F¶v \n§Ä B{Kln¡p¶pthm A§s\X
s¶ \n§fpw AhtcmSv s]cpamdWw (a¯m. 7:12). ZnhyKpcp ]dbp¶p: "hnPmXn
bcpsSta AhcpsS `cWm[n]À bPam\Xzw ]peÀ¯p¶p F¶pw {]amWnamÀ
AhcpsSta A[nImcw \S¯p¶p F¶pw \n§Ä¡v AdnbmatÃm. CXp \n
§fpsS CSbn D¬SmIcpXv. \n§fn henbhÀ BIm³ B{Kln¡p¶hÀ
\n§fpsS Zmk\mIWw; \n§fn H¶ma\mIm³ B{Kln¡p¶hÀ \n§fpsS
ASnabmIWw." (a¯m. 20: 26-27).
]m]¯n hoW ktlmZc§tfmSv \n§Ä IcpWbmbn s]cpamdpI. Ahsc I
gnbp¶{Xbpw Bßobambn klmbn¡Ww. Fs´¶m BtcmKyapÅhÀ¡Ã
sshZys\s¡m¬Sv (sshZnIscs¡m¬Sv) Bhiyw, tcmKnIÄ¡mWv (a¯m.
9:12). kaql¯n hnebnÃm¯hcmbn KWn¡s¸Sp¶hÀ, Zcn{ZÀ, tcmKnIÄ,
`n£¡mÀ, ]m]nIÄ, ZpÀ_eÀ F¶nhcpambn \n§Ä CS]gIp¶pt¬Sm? CS
]gIWw. AhtcmsSm¯v Pohn¡m\pw \n§Ä X¿mdmIWw. CSp§nb hmXnen
eqsS {]thin¡m³ (eqt¡m. 13: 24) \n§Ä bXv\nt¡¬ShcmWv. \n§fpsS
{]amWnXzw ImcWw ssZh¯nsâ Bebamb \n§fpsS icocs¯ \n§Ä
\in¸n¨m ssZhhpw \n§sf \in¸n¡pw (1 tImdn. 3: 17) F¶v \n§Ä Adn
bWw. AXpsIm¬Sv BkàntbmsS \n§Ä Bscbpw t\m¡cpXv (a¯m.
5: 28).
\n§tfmSv Xn· {]hÀ¯n¡p¶hsc FXnÀ¡cpXv (a¯m. 5: 39). hes¯ IcW
¯Sn¨m asä IcWwIqSn ImWn¨psImSp¡Ww (eqt¡m. 6: 29). km[\§Ä
þtijw ASp¯ t]PnÂ, tImfw 1.
--

thWw \aps¡mcp ]pXnb ssZhimkv{Xw
17þmw t]Pn \n¶pw XpSÀ¨
¶p. AXp \½psS Øm]\§Ä kwc£n¡m\mbncp¶p. Ct¸mgpw A§s\X
s¶ Ct¸mÄ ]ÅnbpsS am{Xaà hnizmknIfpsS `qan IqSn c£n¡m\mWv k
acw. aetbmc taJebnse sa{Xm·mÀ Acbpw Xebpw apdp¡n cwK¯nd§n.
CXphsc AhnizmknIsf¶p ap{ZIp¯n amän \nÀ¯nbncp¶ I½yqWnÌv]m
À«nbpsS Øm\mÀ°nIsf hnPbn¸n¡m³ hnizmknItfmSv ]ckyambn Blzm
\w sNbvXp. ]ÝnaL« kwc£W \nbaw \S¸nem¡nbm ChnsS tNmc¸pg
sbmgIpw F¶hÀ {]Jym]n¨p. hnizmknIÄ¡pth¬Sn ap¶n \n¶p acn¡m
\pw AhÀ X¿mdmbn. Gähpw [mÀãyapÅ `mjbn am[ya§tfmSv CsXÃmw
Xpd¶p ]dªt¸mÄ i{Xp¡Ä ]eXpw ]dªp. tImdn apXemfnamsc kwc
£n¡m\mW.v k`bpsS `qan kwc£n¡m\mWv Fs¶ms¡. Ahsbms¡ sN
dnb Imcyw. AsóIn A¯cw sNdnb Imcy§Ä¡pth¬Sn henb hne
sImSp¡m³ AhÀ X¿mdmbXv. AhcpsS hnizmkamWv. AhÀ hnizkn¡p¶
ssZhimkv{X¯nsâ ]n³_e¯nemWv It¯men¡m hnizmknbmb Hcp sa
{Xm³.]ptcmlnX³ AXpsN¿m³ ISs¸«h\mWv. ImcWw a\pjyc£bmWv
hepXv. AXn\p tijta `qanbpÅq. kao]Ime¯v \ap¡nSbn \S¶ kw`h
§tfmSv k` F§s\{]XnIcn¨p F¶p \nco£n¡pIbmbncp¶p. CXp shdp
sXbpÅ kao]\§fÃ. It¯men¡ ssZhimkv{X¯nsâ Bg¯nepÅ {]
XnIcWamWv F¶v a\Ênemt¡¬SXp¬Sv. AXpsIm¬SmWv tbip{InkvXp
hnsâ hm¡pIfn Xs¶ \aps¡mcp ]pXnb ssZhimkv{Xw thWw F¶p ]d
bp¶Xv.
tbip{InkvXp ]pXnsbmcp temIw krãn¡pIbmbncp¶p. kvt\lambncp¶p
AhnsS ssZhw. ssZhcmPys¯¡pdn¨v tbip]dª IYIsfÃmw Xs¶ kv{Xo
Isfbpw sNdnbhscbpw F§s\]cnNcn¡Ww F¶mbncp¶p. tbip ]dª
Hcp IYbnepw \½Ä ]dbp¶ D¯a\mb ]pcpjs\ c£n¡p¶tXm, aäpÅh
À ]cnNcn¡p¶tXm Bb IYbnÃ. F¶n«pw kly]ÀÆX kwc£W\nba¯n
 hoSv \ãs¸«hÀ¡pth¬Sn hmZn¨ Bthit¯msS kz´w `qanbn \n¶v
IpSnbnd¡s¸«v Ccn¡m³ a®nÃmsX \nev¡p¶ BZnhmknIÄ¡p thn \½p
sS ]ptcmlnX t{ijvTÀ¡v hmZn¡m³ Ignbm¯Xv BZnhmknIÄ t\cs¯ ]
dª a\pjysâ KW¯n s]Sm¯XpsIm¬SmWv.
kv{XoIÄ¡v ]utcmlnXyw \evIcpXv F¶p ]dbp¶Xv kv{XoIÄ ‘a\pjy’sâ
KW¯n s]Sm¯XpsIm¬SmWv. Ipªp§sf Zpcp]tbmKn¡p¶Xpw A
XpsImpXs¶. tbip[InkvXp temI¯n\p \evInb ]pXnb \nbaw \S¸n
em¡m³ _m[yØcmb {InkvXpinjyÀ Hcp I¿n hmfpw (tXm¡pw) adpI¿n
 thZ]pkvXIhpambn temIw apgph³ ]mªp \S¶p. Ipcnipbp²§fpw
]nSn¨S¡epIfpw sIm¬Svv temIs¯ apgph³ hnd¸n¨p. AXn\pw Ahsc
ss[cys¸Sp¯nbXp tbiphnsâ hmIys¯ Zpcp]tbmKn¨p sIm¬SmWv. ‘\n
§Ä temIw apgph³ t]mbn kphntijw {]kwKn¡phn³’. sIm´bpw Ipcnip
aà ss{IkvXhsâ ASbmfambn {InkvXp \evInbXv. “\n-§Ä ]ckv]cw kvt\
ln¡p¶Xp I¬Sv \n§Ä Fsâ injy·msc¶v temIw Adnbs«” F¶mWv
tbip{InkvXp ]Tn¸n¨Xv.
kv{XoIÄ¡pw, Ip«nIÄ¡pw, BZnhmknIÄ¡pw, _elo\À¡pw, aäp PohPm
e§Ä¡pw kkyeXmZnIÄ¡pw `qan¡pw ‘a\pjy’sâ Øm\w e`n¡p¶ Hcp
ssZhimkv{Xw \ap¡v Bhiyap¬Sv. F¦ n am{Xta tbip{InkvXp temI¯n
\p \evInb ]pXnb BImihpw ]pXnb `qanbpw km[yam¡m³ \ap¡v { ian
¡m\mIq. AXn\v a\pjytI{µoIrXw F¶Xnt\¡mÄ `qantI{µoIrXamb H
cp ssZhimkv{Xw cq]s¸Spt¯¬SXp¬Sv. hfsc sNdnsbmcp ImebfhnÂ
am{Xw Pohn¡p¶ Gähpw {]Xntcm[tijn Ipdª Hcp PohnhÀ¤amWv a\p
jyÀ F¶ kXyw \½Ä hnjat¯msSbmsW¦ nepw AwKoIcnt¡¬SXp¬Sv.
aqÆmbncw hÀjw ]g¡apÅ Heohpac¯n\p Xmsg \nev¡pt¼mÄ \ap¡v hr
£§tfmSv Akqb tXm¶pIbÃmsX F´p sN¿pw. Hcp \mbbpsS {LmWi
àntbm ]m¼nsâ tIÄhntbm, Hcp AS¡m]£nsb t]mse agsImÅm\pÅ
iàntbm \ap¡nÃ. F´n\v A[nIw ]dbp¶ `qanbn ]nd¶p hogp¶ k
kvX\nIsfÃmw Xs¶ kz´w A½bpsS ]mÂIpSn¡m³ kzbw iàn {]m]n
¡pt¼mÄ a\pjyiniphn\v kz´w A½bpsS apesR«v t]mepw Bsc¦ nepw
hmbn sh¨p sImSp¡Ww. C{Xbpw \nÊlmb\mb a\pjy³ Xsâ Ac£n
XXzs¯ ad¨p shbv¡m³ Im«n¡q«p¶ `bamWv Cu `qansb klPohnIsf
C{Xam{Xw NqjWw sN¿p¶Xn\p ]n¶nse hnImcw.
KmÔnPn kzbw ]cnioen¡pIbpw \s½ ]cnioen¸n¡pIbpw sNbvX c¬Sp
hm¡pIÄ D¬Svv. Greed and Need. BÀ¯nbpw, Bhiyhpw. Ch X½nepÅ
AIew hfsc hepXmWv. X\n¡v C{XaXn F¶v HcmÄ kzbw Xocpam\n¡p¶nS
¯mWv Bhiyw \nebpd¸n¡p¶Xv. ImWs¸Sp¶Xpw ImWs¸Sm¯Xpamb
FÃm kpJ§fpw F\n¡pÅXmWv Fs¶mcmÄ Xocpam\n¡p¶XmWv BÀ
¯n. hb \ndsb IXncp¬Smbn«pw X¯ Hcp IXnÀ sIm¯nsbSp¡pw t]m
se X\n¡v C{XaXn F¶v HcmÄ Xocpam\n¡p¶nS¯mWv HcmfpsS Bßob
X. aXhpw Axnsâ ZÀi\§fpw (ssZhimkv{Xw) Hcp hnizmknsb iàns¸
Spt¯¬SXv AXn\mWv. F¶m C¶v ss{IkvXh aXw, AXnsâ ssZhimkv
{Xw \nebpd¸n¨ncn¡p¶Xv. `qan apgph³ a\pjy\p th¬Snsb¶ AXnsâ
ssZh imkv{X¯nemWv. AXpsIm¬SmWv CShIIfn \n¶v [ym\tI{µ§
fntebv¡pw, hnizmk {]Jym]\dmenIfn \n¶v XoÀ°mS\tI{µ§fnte¡pw
]mªpt]mIp¶ ‘hnizmkn¡v’ Xm³ Hgn¨pIfbp¶ Hcp I¸pshÅw asämcm
þtijw ASp¯ t]PnÂ, tImfw 2

Soul and Vision

Nov. & Dec. 2014, Volume 6, No.11&12
Page 19
{]hmkn t{]jnXcpsS {]Ya C³dÀs\ävv hmÀ¯mam[yaw : The first Internet news info. for overseas evangelists (Estd.: Jan.2009)

kotdm ae_mÀ sa{Xm·mÀ¡pth¬Sn Hcp GIZn\ [ym\w
18þmw t]Pn \n¶pw XpSÀ¨
FSp¯psIm¬Spt]mbm AXv XncnsI In«Wsa¶v Bhiys¸ScpXv (eqt¡m
6: 30)F¶v D]tZin¨ tbiphmb c£Is\ \n§Ä A\p[mh\w sN¿p¶pt¬Sm
kphntijm[nãnX PohnXw \bn¡m³ {]bmksa³Inepw AXn\v ]cn{ian¡m³
\n§Ä ISs¸«hcmWv. ssZh¯nsâ Iev]\Ifn \n¶v ]n´ncnbpt¼mÄ ssZ
him]s¯ hnfn¨phcp¯pIbmWv \n§Ä sN¿p¶Xv.
tPmen sN¿m³ Adnbmhp¶ FÃmhcpw ]WnsbSp¡Wsa¶mWv AÊoÊnbnse
{^m³knkv Xsâ sNdpktlmZc§sf D]tZin¨Xv. \nsâ A²zm\^ew \o A\p
`hn¡pt¼mÄ \o k´pã\mbncn¡Wsa¶mWv {]hmNI\pw ]dbp¶Xv (k¦ o.
128: 2). tbiphnsâ ]nXmhmb tbmtk^v X¨\pw (a¯m. 13: 55) tbip ac¸Wn
¡mc\pw (am?t¡m . 6: 3) ]t{Xmkv ap¡h\pw (a¯m. 4: 18) s]utemkv IqSmc¸
Wn¡mc\pw (At¸m. {]h. 18: 3) Bbncp¶p. A²zm\n¡m¯hÀ `£n¡mXncn¡
s« (2 sXk. 3: 10) F¶mWv hnip² s]utemkv ]dbp¶Xv. \n§fpsS A²zm\w
ktlmZc ip{iqjIÀ Bbncn¡Ww.
cq]X¡pth¬Sn BÀ¯ntbmsS ]Ww tiJcn¡p¶ sa{Xm³ I]S\mSy\pw hnizm
kIpSne\pw h©I\pw tamãmhpw sImÅ¡mc\pw sImÅcpXm¯h\pambn I
cpXs¸Spw. ]Wk©n ssIhiam¡nb bqZmkn\v XpÃy\mWbmÄ . \n§Ä k¼
¯nsâbpw A[nImc¯nsâbpw cm{ãnb kzm[o\¯nsâbpw sNfn¡pgnbn \n
]Xn¨ncn¡pIbmWv. \n§fpsS Bß\mi¯n\Xv CSbmIpw.
kotdmae_mÀ k`bpsS At[mKXn¡v \n§sfam{Xw ]gn¨n«v ImcyanÃ. ChnSs¯
hnizmknIsf ]gn¨n«pw ImcyanÃ. tdma³ DZtymKØta[mhnXz{]Imcw \n§sf sa
{Xm·mcm¡nb h¯n¡ms\bmWv Ipäs¸Spt¯¬SXv. NcSphen¡p¶hsc tI«p
Å C¯cw \nba\w k`ms]ucsc apgph³ hnÍnIfm¡pIbmWv sN¿p¶Xv. Hcp
sa{Xm³ c£s]Smw. F¶m Hcp]äw sa{Xm·mÀ c£s]Sm³ t]mIp¶nÃ.
\½Ä ssZhIev]nXamb Hcp kwkvImc¯n P\n¨phfÀ¶ v Pohn¡p¶hcmWv.
]pcmX\ ss]XrI¯n \n¶pw Dcphmb B kwkvImc¯n³sd Bghpw km{µX
bpw AÀ°hpw a\Ênem¡Wsa³In ]pcmX\ Úm\w Xs¶ thWw. AXn\v K
l\amb ]T\hpw DÄ¡mgvNbpw BhiyamWv. temIhy{KXbn apgpInbncn¡p
¶ \n§Ä¡v AXns\hnsS kabw. \n§Ä Ignª ]¯phÀj¯n\nsS Hcp ]p
kvXIsa³Inepw apgph\mbn hmbn¨n«pt¬Sm? kzbw Nn´n¨pt\m¡pI. Csó
In lm Iãw!
c¬Smbncw hÀjs¯ ]g¡hpw ]mc¼cyhpapÅ AZznXobamb ae¦ c s{sIkvX
h kwkvImcs¯ ]p\cp²cn¡p¶Xn\p]Icw \m\qdphÀjs¯ ]g¡apÅ ]m
ÝmXy A[n\nthi kwkvImcs¯ \n§Ä \n§fpsS Imcyem`¯n\mbn Du«nhfÀ
¯pIbtà sN¿p¶Xv? AXn\pÅ D¯tamZmlcWatà \½psS AXnhninãam
bt]mXptbmK¯n\p]Imcw hnImcnsb D]tZin¡p¶ ]mÝmXy ]mcnjv sIu
¬kn k`bn \n§Ä Dfp¸nÃmsX \S¸nem¡nbXv.
tIcfsa¶ ]hn{Xamb {]tZi¯v tbip ]Tn¸n¨ kphntijI [mÀ½nIKpWw \n
§Ä A`ykn¡pIbpw A`ykn¡m³ \n§Ä aäpÅhsc D]tZin¡pIbpw sN¿p
¶pt¬Sm? tIcf It¯men¡ k`bnse aq¸·mcmb \n§Ä kzbw `cWm[nImcw
e`n¨n«pÅ \½psS k`bpsS ]p\cp²mcW¯n\mbn Ignª Ccp]Xv hÀj¯n
\nSbn F´psNbvXp F¶v \n§Ä kzbw Nn´n¡pI.
GXm\pw Imcy§Ä Rm³ \n§fpsS {i²bn sIm¬Sphcs«.
1. k` ssZhP\¯nsâ henb Hcp Iq«mbvabmWv. k`m]uc³ \n§fpsS kl{]
hÀ¯IcmWv. AhcpsS k`bnepÅ `mK`mKnXzs¯ hÀ²n¸n¡m³ \n§Ä \n§
fpsS cq]XIfnepw k` sam¯¯nepw {InbmßIamb F´v \o¡§fmWv sNbv
Xn«pÅXv?
2. k`bpsS almkn\Uv ]p\Øm]n¡m³ \n§Ä F´p sNbvXpsImncn¡p
¶p?
3. efnX PohnXw \bn¡m³ FÃm {InkvXym\nIfpw ISs¸«hcmWv. {_ÒmÞ A
ca\Ifpw BUw_c ImdpIfpw ]«pIp¸mb§fpw Dt]£n¨v hnizmknIÄ¡v
\n§Ä amXrI BIp¶pt¬Sm?
4. PmXnaX hyXymkanÃmsX Zcn{Z IpSpw_§sf \n§Ä klmbn¡p¶pt¬Sm?
5. kv{XoIÄ¡v AhÀ AÀln¡p¶ Øm\hpw {]mXn\n[yhpw k`bn \n§Â \
evIp¶pt¬Sm?
6. k`mip{iqjbnemtWm AtXm A[nImctI{µoIcW¯nemtWm \n§fpsS {i
²?
7. A[nhninã ]pcmX\ tZhmeb§Ä s]mfn¨v \in¸n¨v ]pXnb {_ÒmÞ ImWv
{Ioäv ]ÅnIÄ ]Wnbp¶ {]hWXsb \n§Ä t{]mÕmln¸n¡p¶pt¬Sm?
8. CShI /cq]X hchvsNehv IW¡pIÄ kpXmcyambncn¡m³th¬Sn \n§Ä
hnizmknIsf AXv Adnbn¡p¶pt¬Sm?
9. Bcm[\{Ia kw_Ôamb sa{Xm³ kn\Unse A`n{]mb `n¶XIÄ {Inbmß
Iamb k`m\hoIcW¯n\v hne§pXSnbmbn«ntÃ?
10. km[mcW¡mcnse km[mcW sa{Xm·mcmtWm, AtXm, adn¨p Nn´n¡p¶ tcm
KnIfmtWm \n§Ä?
11. kotdmae_mÀ k`bn AXymhiyamb \nch[n \hoIcW§Ä C¶v \St¡¬
SXmbn«p¬Sv. B \hoIcWs¯ e£ywsh¨v It¯men¡ kwLS\IÄ C¶v {]h
À¯n¡p¶p¬Sv. A¯cw kwLS\IfpsS t\Xm¡·mÀ \n§fpambn IqSn¡mgv
¨IÄ \S¯m³ ]ehn[¯n {ian¨n«p¬Sv. Ahsc A`napJoIcn¡m³ F´p
sIm¬Sv \n§Ä ssha\kyw ImWn¡p¶p. AXv icnbmb Hcp \o¡amtWm?
12. \n§Ä tbiphn³sd ktµihmlIÀ am{XamWv. kotdm ae_mÀk`sb temIw
apgph³ {]Ncn¸n¡m³ tbip \n§tfmSv Bhiys¸«n«nÃ. amÀ tXm½mbpsS CÃm
þtijw ASp¯ tImf¯nÂ

thWw \aps¡mcp ]pXnb ssZhimkv{Xw
18þmw t]Pn \n¶pw XpSÀ¨
fpsS ZmlPeamsW¶pw, Xm³ \in¸n¨p Ifbp¶ Hcp häptNmdv, asämcp¯
sâ hni¸msW¶pw HmÀ¡msX t]mIp¶Xv. C{]Imcw Hcp Xncn¨dnhv {Inkv
XpaXw X§fpsS hnizmknIfn D¬Sm¡pt¼mÄ am{Xta AXp {InkvXphn
sâ aXamIpIbpÅq. {InkvXphns\kw_Ôn¨mIpt¼mÄ AXpam{XamWv i
cn.
C{]Imcw cq]s¸Sp¯p¶ BßobXbv¡p am{Xta ]pXnb PohnXssienbv
¡p cq]w sImSp¡m\mIq. AXmWv tbip{InkvXp ]dª ]pXnb BImi
hpw ]pXnb `qanbpw. AsXmcp ]pXnb \oXnt_m[¯n\v hgn Xpd¡pw. temI
Ncn{Xs¯ ]gbsX¶pw ]pXnbsX¶pw c¬Smbn ]Ip¯ {InkvXp injyÀ¡p
Xs¶bmWv AXnsâ D¯chmZnXzw. tbip{InkvXphnsâ ]pXnb \nbaw {]h
À¯nIamIp¶ Hcp cmPyw cq]s¸Sp¯m³ AhÀ¡v ISabp¬Sv.
tKmX¼paWnbnse D]at]mse kzbw Agnbm³ IgnbWw. B BßobXbn
 \n¶mWv Pohsâ \m¼pIÄ InfnÀ¡pI. At¸mÄ `qanbn Poh\p¬Sm
Ipw. AXv kar²ambp¬SmIpw. F¶m kzbw Agnbm³ henb ss[cyw thWw.
Ime§fmbn A\p`hn¨p hcp¶ henb {]nhntePv ths¬S¶p shbv¡m³ h
enb N¦ qäw thWw. AknÊnbnse { ^m³knkns\t]mse Ahs\ {]Wbn¨
¢mcsbt]mse Hcp ss[cyw \ap¡p¬SmIWw. \½psS k` t\XrXzw Ain
tebv¡v DbcWw. ]pXnb ]m¸ C¡mcy¯n _lpZqcw apt¶m«p t]mIpt¼m
gpw, \½Ä, ChnsS {InkvXphnsâ Imet¯mfw ]g¡w AhImis¸Sp¶ I
t¯men¡k`, \½psS Øm]\§Ä¡v \yq\]£ AhImi¯nsâ kÀ«n^n
¡äv icnbm¡m\pw hnZym`ymk Øm]\§fpsS apJ¡pdn¸n CXv kntdmae
_mÀ k`bpsS IognepÅ Øm]\w F¶pw FgpXn tNÀ¡m\pamWv X{Xs¸Sp
¶Xv. Iq«¯n [\hm³ emkdn\v \ntj[n¡mXncp¶ F¨nÂt]mse Nne Im
cpWy {]hÀ¯\§fpw, tbip{InkvXp [\hmsâbpw emkdnsâbpw IY ]d
ªXv At¶ At±lw cmbncw hÀj¯n\p tijw D¬SmIp¶ \½psS k`
sb In«mbncn¡Ww.
temIs¯ ]p\À \nÀ½nt¡¬S kabambn Aà AXv h¶p Ignªp. bYmÀ
° tbip{InkvXphnsâ k¯bn Du¶ns¡m¬SpÅ `qantI{µoIrXamb H
cp BßobXbv¡v kabambn, kabambn, AÃ kabw IS¶pt]mbn.
Krl]mTw
{^m³knkv amÀ¸m¸ tbip ]dªXpt]mse Nne Imcy§Ä k`bn sIm
¬Sphcphm³ {ian¡pt¼mÄ IÀ±n\mÄ tPmÀPv s] ]m¸ hymP ]m¸amcpsS
\ncbntebv¡p \o§pIbmtWm F¶p kwibn¡p¶p. thZ{]amW¯n \n
¶pw ASnØm\XXz§fn \n¶pw hgpXn t]mIp¶p F¶ Btcm]WsamWv
{^m³knkv ]m¸bvs¡Xnsc \nbaÚcpw ^cntkbcpw DbÀ¯p¶Xv. Ahcm
WtÃm ssZh¯nsâbpw ssZhimkv{X¯nsâbpw hnizmk¯nsâbpw kwc
£Isc¶v kzbw \Sn¡p¶hÀ. tbip{InkvXphnsâ hm¡pIÄ Xs¶ ISsa
Sp¡s«. I®pÅhÀ ImWs«. ImXpÅhÀ tIÄ¡s«. AtX C\nbpw tbip
hntebv¡v t\m¡m³ \mw sshIn IqS. Cu {Inkvakv Imew \ap¡v C{]Imcw
Hcp Nn´bv¡pIqSn klmbamsb³In F¶v Bin¨pt]mIp¶p. (End)

kotdm ae_mÀ sa{Xm·mÀ¡pth¬Sn Hcp GIZn\ [ym\w
¯ ss]XrIw {]Ncn¸n¡ms\¶ hymtP\ C³Uybnse {][m\ ]«W§fnepw ]m
ÝmXytZi§fnepw cq]XIÄ Øm]n¡p¶Xn bmsXmcp \ymbhpanÃ. aäv tZi
¯pw `mjbnepw kaql¯nepw kwkvImc¯nepw P\n¨phfcp¶ Ip«nIÄ¡v am
À tXm½mbpsS ssZhm\p`htam ]mc¼cytam ssZhimkv{Xtam Bcm[\ coXnI
tfm B²ymßnIXtbm in£Wtam H¶panÃ. AhcpsS k` AhÀ P\n¨phfcp
¶ \m«nepw kwkvImc¯nepw kaql¯nepw kmlNcy¯nepsaÃmw Bhnjv¡cn
¡s¸Sp¶XmWv. do¯v (Rite) Hcp kwkvImc¯ÂnÂ\n¶pw asämcp kwkv
¡mc¯nte¡v ]dn¨p\Sm³ km[n¡p¶ H¶Ã. A¯cw Hcp ImgvN¸mSnte¡v-\n
§fpsS {i²sb Xncn¡m³ C¶s¯ Cu [ym\w ImcWamIs«.
tbip X³sd injytcmSv D]aIfnÂIqSn kwkmcn¨Xpt]mse Rm\pw \n§tfmSv
Hcp D]a ]dbs«. \n§Äs¡Ãmw Adnbmhp¶Xpt]mse ]£nIfn aq¶n\w
D¬Sv. D¶Xamb hnlmbkn ]d¶v Ignbp¶ KcpU³. ]ns¶mcp Iq«ap¬Sv.
aWemcpWy¯nse NpgenImänt\mSpw shbnent\mSpw aWent\mSpw aÃSn¨v H«pw
]d¡m\mImsX Pohn¡p¶ H«I]£n. aq¶masXmcp hÀKw ]£nIfpv. A
XmWv tImgn, Xmdmhv. AhäIÄ Aev]w ]d¡pw; ]ns¶ Aev]w \S¡pw. Cu ]
£nIsf D]an¨v ]dªm sa{Xm·mcnepw aq¶n\ap¬Sv. kphntijm[nãnX
PohnXw \bn¡p¶ sa{Xm·mÀ. AhÀ KcpU\v XpeycmWv. ]s£ AhcpsS F
®w hfsc IpdhmWv. thsdmcpIq«w sa{Xm·mÀ D¬Sv. AhÀ temIkpJ§Ä th
¬Spthmfw BkzZn¨v A[nImc¡tkcbn BcqUcmbncn¡p¶hÀ. AhÀ
H«I]£n¡v XpeycmWv. AhcpsS F®hpw hfsc XpÝw. F¶m aq¶masXm
cp Iq«cp¬Sv. AhÀ tImgn, XmdmhpIsft¸mse Ipd¨p ]pWyhpw Ipd¨v X«n¸pw
sh«n¸pambn Ignbp¶sa{Xm·mÀ. \Ã iXam\w sa{Xm·mcpw Cu C\¯nÂ
s]Sp¶hcmWv. sa{Xm·mÀ Bcpw H«I]£n¡v XpÃytcm tImgn, Xmdmhns\
t]msetbm Bbncnt¡¬ShcÃ. adn¨v, FÃm sa{Xm·mcpw D¶Xamb hnlmbkn
 ]d¶pÃkn¡p¶ KcpUs\t¸mse ]pWy¯n tim`n¨v lrZbshSnt¸msS
ssZhhpambpÅ sFIy¯n Pohnt¡¬ShcmWv. B²ymßoIX \ãs¸« `q
cn]£¯nsâ AXn{]kcamWv k`bpsS C¶s¯ ]cmPbw. CXv {ihn¡p¶
AP]meIsc \n§Ä Bß]cntim[\sN¿pI: tbiphns\{]Xn \n§Ä kz´w
Poh³ \ãs¸Sp¯p¶pt¬Sm? (eqt¡m. 9: 24)
(End)

Designed, edited and published by George Katticaren, Raiffeisen Str.25, 51105 Koeln, Germany, Tel: +49 221 833567,
Fax: + 49 221 8306031, Contact Nos in India: +91(0)484 2331083, Mob: 91 89434 98123, Web: soulandvision.blogspot.com
E.Mail: g_katticaren@yahoo.com / soulandvision@gmail.com . Blog: laityvoice.blogspot.com


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