ssd‰v dh.-tUm.-Ko-h¿§okv

am¿ Xotbm-tUm-jykv F∏n-kvtIm∏m

dh.-tPmkv ‰n.-F-{_lmw

{io. kt¥mjv F{_lmw

{io.-APp amXyp

amt\-PnwKv IΩn‰n

ssd‰v dh.-tUm.-Ko-h¿§okv

am¿ Xotbm-tUm-jykv F∏n-kvtIm∏m

dh.-tPmkv ‰n.-F-{_lmw

{io.-tPm¨ h¿§okv (tPm-Pn)

{io.-_m_p ]n.-ssk-a¨

{io.-_n\p kn.-tXm-a v

bph-[mcUnkw-_¿ 2011

P\-d¬ IΩn‰n

{io.-s_-∂n tPmk^v

{io.-_n-Pnen tPm¿÷v

{io.-_n≥kn tPm¨

{io.-tPm¨ h¿§okv

{io.-^n-en∏v amXyp

tUm. -jn_p tPmk^v

{io.-tXm-akv Fw.-X-c-I≥

`-{Zm-k-\ F-∏n-kv-t°m-∏m-bn¬ \n-∂pw .... 2

No^v FUn-‰-dn¬ \n∂pw... 3

`{Zmk\ sk{I´dnbpsS IØv 4

sshkv {]kn-U‚ v A®-\n¬ \n∂pw... 5

Which language was the Gospel first 6(Kuruvilla Cherian Amprayil)

Power of the WORD... 11(Rev.Mathew Joseph)

Poem 14(Swana Thomas)

hyXykvX kwkvIm-c-ß-fn¬.... 15

(s{]m-^.-tP-°_v tPm¿÷v)

Zm\n-tb-en\v _m_n-tem-Wn¬.... 19

(s{]m-^.-tP-°_v tPm¿÷v)

Living The Gospel 21(Thomas Philip, Philadelphia)

North East Region Yuvajanasakhyam 23

Printed at: Shyamaly Offset PrintersT.K.Road, Thiruvalla. Ph:9447456027

e-mail:www.shyamaly@gmail.com

bph-[mc 2011

{]o-b k-Jyw kv-t\-ln-X-tc,

t\m¿-Øv A-ta-cn-° bp-tdm-∏v `-{Zm-k-\ bp-h-P-

\-kJy-Øn-s‚ {]-kn-≤n-I-c-W-am-b bp-h-[m-c-bp-sS

A-Sp-Ø-e-°w {]-kn-≤n-I-cn-°p-hm≥ C-S-bm-b-Xn¬

k-t¥m-jn-°p-I-bpw ssZ-h-sØ kv-Xp-Xn-°p-I-bpw

sN-bp-∂p. {]-kn-≤n-I-c-W-Øn-s‚ Xp-S¿-®-bv-°m-bn

b-Xv-\n-°p-∂ kJyw `m-c-hm-ln-I-sf {]-tXy-Iw A-

`n-\-μn-°p-∂p.-bp-h-[m-c-bp-sS hm-b-\ kJyw kv-t\-

ln-X¿-°v {]-h¿-Ø-\-X-ev-]-c-X-bpw ssZ-hm-̀ n-apJy-hpw

h-f¿-Ø-s´-sb-∂v {]m¿-∞n-°p-I-bpw sN-øp-∂p.-

`-{Zm-k-\ bp-h-P-\-kJy-Øn-s‚ {]-h¿-Ø-t\m-Zv-

Lm-S-\w kJyw {]-kn-U‚ v A-̀ n-h-μy tPm-k-̂ v am¿

_¿-∂-_m-kv Xn-cp-ta-\n-bn-eq-sS 2011 Pq-sse am-kw

23\v \yp-tP-gv-kn-bn¬ sh-®v \-S-Øp-hm≥ km-[n-®-

Xn¬ k-t¥m-jn-°p-∂p.-{]-h¿-Ø-\-߃-°v F-√m \-

∑-I-fpw B-iw-kn-°p-∂p.-

bp-h-P-\-kJy-Øn-s‚ Cu h¿-j-sØ- tZiob

ktΩ-f\w Um-e-kv sk‚ v t]mƒ-kv am¿-tØm-Ωm

bp-h-P-\-kJy-Øn-s‚ B-̀ n-apJy-Øn¬ \-S-Ø-s∏-́ p.

kJymw-K-߃ ̀ -{Zm-k-\-Øn-s‚ hn-hn-[ ta-e-I-fn¬

\n-∂pw H-cp-an-®v Iq-Sn h-∂-Xv th-Z-]T-\-Øn-\pw, Iq-

´m-bv-a-°pw apJm-¥-c-am-bn-Øo¿-∂p. A-Xn-\v B-Yn-

Xyw \-ev-Ip-∂ im-Jm k-Jy-sØ-bpw sk‚ v t]mƒ-

kv am¿-tØm-Ωm C-S-h-I-tb-bpw A-̀ n-\-μn-°p-I-bpw

{]-tXy-I \-μn A-dn-bn-°p-I-bpw sN-øp-∂p.

Cu h¿-j-sØ tZ-in-b k-tΩ-f-\-Øn-s‚ {]-[m-

\ Nn-¥m-hn-j-bw ""hy-Xy-kv-X kw-kv-Im-c-ß-fp-sS a-

t≤y Po-hn-°p-∂ kp-hn-ti-jw F-∂-Xm-bn-cp-∂p.-kw-

kv-Im-c ssh-hn-[y-ß-fp-sS a-t≤y-bm-Wn-∂v a-\p-jy-

Po-hn-Xw. ̀ m-j,th-jw,tZ-iw,a-Xw,h¿-Æw,h¿-§w F-

∂n-h H-cp hy-‡n-bp-sS kw-kv-°m-c-sØ cq-]-s∏-Sp-

Øp-∂ L-S-I-ß-fm-Wv. B-tKm-f-h-Xv-°-c-Ww kw-

kv-°m-c-ß-fp-sS C-S-s]-S-ep-Iƒ-°pw, Nn-e-t∏mƒ I-

S-∂p-I-b-‰-߃-°pw Im-c-W-am-Ip-∂p-≠v. H-cp hy-

‡n-bp-sS hn-izm-kw D-cp-hm-Ip-∂-Xn-epw, cq-]-s∏-Sp-

∂-Xn-epw,ssI-am-‰w sN-ø-s∏-Sp-∂-Xn-epw kw-kv-°m-

cw h-ln-°p-∂ ]-¶v Xo-sc sN-dp-X-√.-

\-Ωp-sS ̀ -{Zm-k-\-Øn-se bp-h-P-\-߃ ]m-iv-Nm-

Xy kw-kv-Im-c-Øn¬ h-f-cp-I-bpw C-S-s∏-Sp-I-bpw

sN-øp-∂ X-e-ap-d-bm-Wv. F-√mw e-`y-hpw A-\p-h-Z-

\o-b-hp-am-b kw-kv-Im-c-Øn¬ i-cn sX-‰p-I-sf hn-

th-Nn-°m-sX Im-Wp-∂-sX-√mw kzo-I-cn-°p-∂ Po-

hn-X-ssi-en bp-h-X-e-ap-d-bp-sS Zn-im-t_m-[-sØ \-

jv-´-am-°p-sa-∂-Xn-\v kw-i-b-an-√. \-∑-Xn-∑-I-sf Xn-

cn-®-dn-bp-∂-Xn-\pw ssZ-h-cm-Py-aq-ey-߃-°-\p-k-c-W-

am-bn Po-hn-X-sØ \-bn-°p-∂-Xn-\pw bp-h-P-\-߃-

°v km-[n-°-Ww.-A-Xn-\p-X-Ip-∂ hn-Zym-̀ m-k-hpw,kz-

`m-h cq-]o-I-c-W-hpw, B-f-Xz hn-I-k-\-hp-am-Wv \-ap-

°m-h-iyw. C-hn-sS ssZ-h-h-N-\-Øn-s‚ Xn-cn-®-dn-hv

\-sΩ k-lm-bn-°pw.-

H-cp {]-tXy-I kw-kv-Im-cn-I ]-iv-Nm-Ø-e-Øn¬

cq-]-s∏-́ ssZ-h-h-N-\w, Im-en-I-am-bn kw-th-Z-\w sN-

ø-s∏-Sp-∂-Xn-\v kzo-I¿-Øm-hn-s‚ kw-kv-Im-cn-I ]-

cn-k-c-sØ Ku-c-h-am-sb-Sp-t°-≠-Xv B-h-iy-am-Wv.

kp-hn-ti-jm-\p-k-c-W Po-hn-Xw \¬-Ip-∂ ssi-en-

bpw kw-kv-Im-c-hpw A-]-c-\n¬ \¬-Ip-∂ kzm-[o-\-

Øn-eq-sS-bm-Wv ssZ-h-h-N-\w ]-¶n-tS-≠-Xv. h-gn-]n-g-

® kw-kv-Im-c kzm-[o-\-ß-fn¬ I-S-]p-g-Im-sX ssZ-

h-cm-Py-Øn-s‚ aq-ey-߃ Dƒ-s°m-≠v kp-hn-ti-

j-Øn-s‚ Po-h-kp-‰ tPym-Xn- p-I-fm-bn \n-e-sIm-≈p-

hm≥ bp-h-P-\-߃-°v km-[n-°-Ww.-

tZ-io-b k-tΩ-f-\-Øn-s‚ N¿-®-I-fpw ]T-\-ß-

fpw bp-h-P-\-ß-sf kp-hn-ti-j-Øn-s‚ k-Po-h km-

∂n-≤y-am-°p-∂-Xn-\pw, Im-en-I-am-bn kp-hn-ti-jw kw-

th-Z-\w sN-øp-∂-Xn-\pw, X-ß-fp-sS Po-hn-X-Øn-eq-

sS k-lm-bn-°-s´-sb-∂v {]m¿-∞n-°p-I-bpw, B-iw-

k-Iƒ A-dn-bn-°p-I-bpw sN-øp-∂p.

I¿-Ørip-{iq-j-bn¬,

ssd‰v dh. tUm. Koh¿§o v

am¿ XotbmtUmjykv F∏nkvtIm∏m

({]knU‚ v, `{Zmk\ bphP\kJyw)

-̀{Zm-k-\ F-∏n-kv-t°m-∏m-bn¬ \n-∂pw ....

2

bph-[mc 2011

-IsØ Gsd kpμcam-°p∂ H∂m-Wv- kw-kv-Im-cw.- hn-hn-[ kw-

kv-Im-cßfpsS km-∂n-[y-Øn¬- Iq-Sn- CXv- a\ n-em-°mw.- F∂m-¬- CXpaq-ew-

kwPm-Xam-Ip∂ sshcp≤y-ßfpw- {]iv-\ßfpw- Gsd k¶o¿-Æhpam-Wv.- tem-

IØns‚ Xs∂ \n-e\n-¬-∏n-s\ `o-jWn-bm-Ip∂ sshcy-ßfpw- bp≤ßfpw- t]m-epw-

CXn-s‚ _ln¿-kv-^pcWßfm-Wv.- F∂m¬- hn-hn-[ßfm-b kw-kvIm-cßfpsS at≤y-

Fßs\ Po-hn-°p∂ kphn-tijw- Bbn- \n-esIm-≈phm≥- km-[n-°pw- F∂v hn-ip≤

]pkv-XIw- \sΩ a\ n-em-°p∂p.- AXpsIm-≠p Xs∂ hn-hn-[ kw-kv-Im-cßfpsS a≤y-

Øn¬- GItbm-Kt£aam-b Po-hn-Xw- kpkm-≤yw- BWv- F∂v- thZ]pkv-XIw- \sΩ ]Tn-

∏n-°p∂p.-

hy-Xy-kv-Xam-b kw-kv-Im-c߃- ssZhn-IZm-\am-Wv.- hy-Xy-kv-Xam-b kw-kv-Im-cßsf

ssZhw- am-\n-°p∂p.- hn-Pm-Xo-bscbpw,- kz-Pm-Xo-bscbpw- kv-t\ln-® tbip F√m- kw-kv-

Im-c߃-°pw- AXo-X\m-Wv.- hn-ip≤ tbm-l∂m-≥- tbiphn¬- \n-∂v- Dƒ-s°m-≠ Dƒ-°m-

gv-NbpsS kØ,- ssZhw-,- kv-t\lw- F∂Xs{X.- F√m- Im-eßfn-epw- k\m-X\am-bn- \n-

esIm-≈p∂ kv-t\lam-Wv- kphn-tijØn-s‚ Im-X¬.- B kv-t\lam-Wv- kphn-tijw.-

AXv- {]m-tbm-Kn-Iw- BWv.- AXv Im-etZiØn-\v- AXo-Xam-Wv- I¿-Øm-hv- ]dbp∂p, Rm≥-

]pXn-b Iev-]\ \n-߃-°v- Xcp∂p, \n-߃- XΩn¬- XΩn¬- kv-t\ln-°Ww.- Xym-K\n¿-

`cam-b kv-t\lØn-s‚ aq¿-Øn-aXv- ̀ m-ham-Wv- kphn-tijw- F¶n-¬-,- Cu- kphn-tijw- Po-

hn-°p∂Xn¬- am-{Xam-Wv- {]tbm-Kn-Iam-bn-Xo-cpI.- hn-hn-[ kw-kv-Im-cßfpsS km-∂n-[y-a√

C∂v- tem-IØn-s‚ {]iv-\w,- kv-t\lam-Ip∂ kphn-tijØn-s‚ A{]tbm-Kn-IXbm-Wv

C∂n-s‚ {]iv-\w.- kphn-tijw- kv-t\lcq-]Øn¬- Po-hn-XØn¬- bYm¿-∞y-am-bn- Xo-cptºmƒ,-

Po-hn-°p∂ kphn-tijam-bn- \ap°v- hy-Xykv-Xam-b kw-kvIm-cßfpsS at≤y- \n-esIm-

≈phm≥- km-[n-°pw.- AXn-s\ bph[m-cbpsS Cu- e°w- D]bp‡am-bn- Xo-cpw- F∂ Nn-

¥bm-Wv- ""hy-Xy-kv-Xm-am-b kw-kv-Im-cßfpsS at≤y- Po-hn-°p∂ kphn-tijw''- F∂ hn-

jbw- sXcs™Sp°phm-\p≈ Im-cWw.- Po-hn-°p∂ kphn-tijam-bn- Cu- tem-IØn-\v-

ssZhkv-t\lw- Dƒ-s°m-≠v- \n-esIm-≈phm≥- bph[m-cbpsS Cu- e°w- DXIs´ F∂

{]m¿-∞n-°p∂p.-

kv-t\lw- aq¿Øn-aXv-`hn-® A\iz-cam-b kw-`ham-Wv- {In-kv-Xpakv.- B kv-t\lØn-

s‚ XpSn-∏pIƒ- Dƒ-s°m-≠pw- ]¶n-́ psIm-≠pw- Cu- h¿-jsØ {In-kv-Xpakv- \ap°v- BtLm-

jn-°mw.- \n-߃-s°√m-h¿-°pw- lr-Zbw- \n-d™ {In-kv-Xpakv- Biw-kIfpw,- sFiz-cy-

kº∂am-b ]pXph’chpw- t\¿-∂psIm-≠v- D]kw-lcn-°p∂p.-

kv-t\ltØmsS,

kt¥m-jv- G{_lm-w-

No-̂ v- FUn-‰¿

No^v FUn-‰-dn¬ \n∂pw...

3bph-[mc 2011

bph-[mc 2011

¿-Øv A-ta-cn-°≥ am¿-tØm-Ωm bp-h-P-

\-kJy-Øn-s‚ 2011˛2013˛-se {]-h¿-Ø-\-ß-fp-sS D-

Zv-Lm-S-\w Pq-sse am-kw 23˛-mw Xo-b-Xn \yp-tP-gv-kn

am¿-tØm-Ωm ]-≈n-bn¬ sh-®v am¿-tØm-Ωm bp-h-

P-\-kJyw {]-kn-U‚ v A-`n-h-μy _¿-∂-_m-kv Xn-

cp-ta-\n \n¿-Δ-ln-°p-I-bp-≠m-bn. C-Xn-t\m-S-\p-_-‘n-

®v ̀ -{Zm-k-\ bp-h-P-\-kJyw A-̀ n-h-μy Xn-cp-ta-\n-°v

kzo-I-c-Ww \¬-Ip-I-bp-≠m-bn. 2011˛2013˛-se bp-h-

[m-c-bp-sS B-Zy-e-°w A-`n-h-μy Xn-cp-ta-\n X-Z-h-

k-c-Øn¬ {]-Im-i-\w sN-øp-I-bp-≠m-bn. C-Xn¬ k-

l-I-cn-®v F-√m-h-tcm-Spw {]-tXy-In-®vv \yp-tP-gv-kn am¿-

tØm-Ωm bp-h-P-\-kJyw Aw-K-ß-tfm-Sp-≈ {]-tXy-

Iw \-μn-sb A-dn-bn-°-s´.-

13˛mw-a-Xv tZ-in-b k-tΩ-f-\w H-Iv-tSm-_¿ am-kw

7,8,9 Xo-b-Xn-I-fn¬ Um-e-kv sk‚ v t]mƒ am¿-tØm-

Ωm bp-h-P-\-kJy-Øn-s‚ B-Xn-tY-b-Øn¬ \-S-°p-

I-bp-≠m-bn. G-I-tZ-iw 250˛¬ ]cw Aw-K-߃ d-

Pn-kv-‰¿ sN-bv-Xp k-tΩ-f-\-Øn¬ ]-s¶-Sp-Øp.

Conference - ¬ ]-s¶-Sp-Ø F-√m bp-h-P-\-kJyw

Aw-K-ß-tfm-Spw, t\-Xy-Xzw \¬-In-b Um-e-kv sk‚ v

t]mƒ am¿-tØm-Ωm bp-h-P-\-kJy-tØm-Sp-ap-≈ \-

μn-sb A-dn-bn-°-s´.- Conferencet\m-Sp A-\p-_-

‘n-®v \-S-∂ ̀ -{Zm-k-\ I-em-ta-f-bn¬ hn-P-bn-I-fm-b-

h-sc {]-tXy-Iw A-`n-\-μn-°p-∂p.-

14˛mw-a-Xv tZ-in-b k-tΩ-f-\w 2012 H-Iv-tSm-_¿ am-

kw 12,13,14 Xn-b-Xn-I-fn¬ Philadelphia Ascensionam¿-tØm-Ωm bp-h-P-\-k-Jy-Øn-s‚ B-̀ n-ap-Jy-Øn¬

\-S-Ø-s∏-Sp-∂Xm-Wv. C-Xn¬ ]-s¶-Sp-°p-∂-Xn-\v th-

≠ {I-ao-I-c-W-߃ t\-c-sØ X-s∂ sN-ø-W-sa-

∂v Hm¿-∏n-°p-∂p.-

-̀{Zm-k-\ bp-h-P-\-kJy-Øn-s‚ sh-_v-ssk-‰v A-

`{Zmk\ sk{I´dnbpsS IØv

`n-h-μy Xn-cp-ta-\n National Conference ¬ sh-®v

{]-Im-i-\w sN-bv-Xp. bp-h-P-\-kJy {]-h¿-Ø-\-߃

Iq-Sp-X-em-bn A-dn-bp-∂-Xn-\v C-Xv k-lm-b-I-cw B-

Ipw F-∂v hn-iz-kn-°p-∂p. www.mtysnae.org A-

t{X Web address C-Xv X-øm-dm-°n-X-∂ sh-kv-

t‰¨ do-Pn-b¨ sk-{I-´-dn tXm-a-kv Fw. X-c-I-t\m-

Sp-≈ \-μn-sb A-dn-bn-°-s´.

\-hy-am-b {]-Xo-£-I-fp-sS-bpw A-]-cn-ta-b-am-b

km-[y-X-I-fp-sS-bpw ]p-Ø≥ hm-Kv-Zm-\-ß-fp-am-bn ]p-

Xn-b ]p-Xn-b \m-fp-Iƒ \-sΩ kzm-K-Xw sN-øp-I-b-

t{X. kJyw A-\p-h¿-Øn-t°-≠ {]-h¿-Ø-\ ssi-

en-bpw A-̀ n-apJo-I-cn-t°-≠ hn-izm-k-{]-am-W-ß-fpw-

-\n¿-Æ-bn-°-s∏-tS-≠ k-a-b-am-bm-Wv Cu \m-fp-I-

sf Im-tW-≠-Xv. ]p-Xn-b km-l-N-cy-ß-sf hn-e-bn-

cp-Øp-hm-\pw,hn-a¿-in-°p-hm-\pw,Xn-cp-Øp-hm-\p-am-bn

{i-an-°p-hm≥ bp-h-P-\-߃ B-b \-ap-°v I-gn-tb-

≠-X-t{X.-

C-∂-sØ tem-I-Øn¬ im-iz-X-am-b k-am-[m-\-

Øn-s‚ {]-tLm-j-I-cm-bpw,ssZ-h-cm-Py-aq-ey-ß-fp-sS

kwc-£-I-cm-bpw, N-cn-{X-Øn-se ssZ-thm-t±-iy-ß-

fp-sS \n¿-hm-l-I-cm-bpw {]-tim-`n-∏m≥ \-ap-°v km-

[n-t°-≠-X-t{X.-

bp-h-[m-c-bp-sS 2 -̨amw e-°w {]-kn-≤n-I-cn-°p-hm≥

km-[n-®-Xn¬ h-f-sc-b-[n-Iw k-t¥m-jn-°p-∂p.- C-

Xn¬ k-l-I-cn-®- F-√m-h-tcm-Spw D-≈ \-μn-sb A-

dn-bn-°p-∂p.- bp-h-[m-c-bp-sS I-gn-™ e-°-߃

Website ¬ e-`n-°p-∂p.-

Xp-S¿-∂pw \n-ß-fp-sS {]m¿-∞-\-bpw k-l-I-c-W-

hpw bp-h-P-\-k-Jy-tØm-Spw A-Xn-s‚ {]-h¿-Ø-\-

ß-tfm-Spw D-≠m-bn-cn-t°-W-ta F-∂v A-̀ y¿-∞n-°p-

∂p.-

kv-t\-lm-iw-k-I-tfm-sS,

tPm¨ h¿-§o-kv (tPm-Pn)

4

bph-[mc 2011

AKXn-IfpsS AΩbm-b I\n-hn-s‚ am-em-Jbm-

b aZ¿-sXtck Hcn -°¬- ]d™p, - ""Rm≥-

ssZhØn-s‚ Iøn-se Hcp s]≥-kn¬- am-{Xw,-

ssZham-Wv- CXp]tbm-Kn-®v- FgpXp∂Xv.''- s]≥-kn-

en-\v- A©v- khn-tijXIƒ- D≠v.- (a) s]≥-kn-en-

s\ \n-b{¥n-°p∂Xv- Hcp Iøm-Wv.- (b) aq¿-®Iq-

´phm≥- sNØn-cm-Iptºmƒ- thZ\n-°pw.- A[n-Iw-

{]tbm-P\Icam-bn- D]tbm-Kn-°p∂Xn-\v- C{]Im-cw-

thZ\m-P\Iam-b A\p`hØn-eq-sS IS∂p t]m-

tI≠n-hcpw.- (c) s]≥-kn-en-s‚ Iq-́ pIm-c\m-bn- Hcp

d_¿- D≠m-Ipw.- For Correcting something what we

wrote. Xn-cpØen-\v- Ft∏m-gpw- k∂≤cm-bn-cn-

°Ww.- (d) s]≥-kn¬- F∂Xv- XSn-b√.- AXn-s‚

D≈nep≈ {Km-ss^‰m-Wv.- Always pay attention to

what is happening inside you. D≈n-ep≈Xn-\v -

{i≤sIm-Sp°Ww.- AXn-\\pkcn-®m-bn-cn-°pw-

a\pjy-Po-hn-Xw.- (e) s]≥-kn¬- Nn-e ASbm-f߃-

Ahtijn-∏n-°pw.- a\pjy-Po-hn-XØn-s‚ [\y-X,-

]n≥-Xeapdbv-°v- hm-bn-°phm-\pw,- A\pIcn-°phm-

\pw- Ign-bp∂ Nn-e ASbm-f߃- Ahtijn-∏n-

°p∂Xn-em-Ip∂p.-

hy-Xy-kv-X kw-kv-Im-cØn¬- Po-hn-°p∂ kphn-

tijam-bn- Xo-cphm≥- aZ¿- sXtckbpsS Cu- hm-

°pIƒ- aXn -bmbXm -Ip∂p. - ssZho -I \n -

b{¥WØn¬- Dƒ-°m-ºp≈hcm-bn- Po-hn-°phm≥-

Xøm-dm-Ip∂h¿°v- Po-hn-°p∂ km-£n-Ifm-bn-cn-

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Introduction

Christ, after His glorious resurrection, is

recorded in the gospels as having instructed hisdisciples to spread his teachings to all the nations ofthe world. This has come to be known in Christian

tradition as “The Great Commission”; the mostfamiliar version is depicted in Mathew 28:19-20:

19Go ye therefore, and teach all nations, baptizingthem in the name of the Father, and of the Son, and

of the Holy Ghost:

20Teaching them to observe all things whatsoever

I have commanded you: and, lo, I am with youalways, even unto the end of the world. Amen.

Christ had earlier also taught thus, as recordedin Mathew 5: 16-17:

16 So let your light shine before the sons of men,in order that they may see your good works: to

honor your Father which is in heaven.

17 Think not, that I have come to abolish theTorah or the Prophets. I have not come to abolish,but to fulfill.

This clearly implies that the Gospel has to be notonly preached but also lived in a way that wouldlead others to believe in Christ and honor our Fatherin heaven. This would mean preaching and livingthe Gospel as it was preached and taught by Christ,the revelation of God the Father in human form, infirst century Israel. Before venturing out to preachand live the Gospel in different nations and cultures

Kuruvilla Cherian Amprayil, Ph.D.Detroit Mar Thoma Church, MI, USA

Which language was the Gospel firstrecorded in: Hellenistic Greek orSemitic Hebrew/Aramaic/Syriac?

of today, one has to first try to understand whatexactly was taught by Christ. The best and mostreliable source for this, for present day followers ofChrist would obviously be the original first centurywritings of the apostles, translations of which areavailable as the New Testament.

The Gospel message as recorded in the NewTestament can be understood best if the reader hasproper understanding and appreciation of the worldand culture into which it first came. The cultural,economic, political, religious and socialbackgrounds of the early first century constitutedthe context in which the revelation of God in Christoccurred; wrong or improper understanding of thecontext could lead to wrong translations andmisguided teachings. Some offbeat Christian sectstry to spread misguided teachings and poor orincorrect translations of the New Testament; thisoften does more harm than good to the cause ofspreading the Gospel as Christ instructed, andmaintaining unity of faith among the body of Christ.

Different translation versions of the Gospels andthe New Testament exist. It should therefore behelpful to first try to understand what were theoriginal manuscript language(s) and cultural settingin which the original manuscripts were written bythe apostles, and try to understand the writings fromthat language and cultural perspective.

Languages used and culturalsetting during the firstpreaching of the Gospel

For believers in Christ who have grown up incultures and languages different from that in which

the Gospel was first preached 20 plus centuries ago,a reasonable and legitimate question would be,“have we been able get a proper understanding of

the first century writers of the Gospels”? To find ananswer to this, one has to first know:

a) Which language would Christ have used for thepreaching of the Gospel, and in which cultural

background?

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b) Which language(s) were used for the originalwritings / recording of the Gospel by the apostles?

One can compare the various translations of the

Gospel and New Testament that currently exist,analyze differences if any in the context of theculture and language of first century Israel to see

which version makes better sense and thus a reliableconclusion can be made about which language theGospels were first written in.

Christ first preached the Gospel in a cultural

setting quite different from that of the majority ofHis present day followers. In order preach and livethe Gospel as Christ intended, and to not

inadvertently preach a gospel different from whatChrist taught, it is necessary to understand Christ’steachings in the language He used and the cultural

background He taught in. The language and culturedefinitely was not Greek.

History tells us that the people of Israel in Jesus’time spoke Aramaic and this has been supported by

archaeology. The Jewish people in general havenever lost sight of their Semetic heritage andlanguage, from the years of their captivity in Egypt

to the Babylon captivity and till today. Hebrew wastheir language till the great dispersion;subsequently the sister language Aramaic began to

replace Hebrew. However, Hebrew continued to beused for religious purposes, and is the spokenlanguage in modern day Israel. The common

language and culture during Christ’s time in Israelthus was Semitic – Hebrew/Aramaic. The terms andlanguage which the apostles and their associates

used for spreading Christ’s teachings was that whichwas used in the common life of their day.

Language(s) used for theoriginal recording of the Gospel

Western Christianity generally holds the viewthat the New Testament was originally written inGreek, (Hellenistic Greek primacy) though there is

no adequate proof to substantiate this view. Thefact that numerous manuscripts of the NewTestament written in Greek were found is not

adequate proof for Greek primacy, just as the laterexistence of numerous New Testament manuscriptsin Latin or English do not prove Latin or English

primacy. Christianity really began as an Easternreligion and there are scholars of EasternChristianity and Semitic languages who have

expressed the view that the New Testament bookswere originally written in Hebrew and Aramaic,

which are sister languages (Semitic languageprimacy). According to experts, most terms usedfor recording Jewish commentaries and tradition

are easily identifiable between these two languages.Syriac developed as a dialect of Aramaic, andtherefore all the three Semitic languages – Hebrew,

Aramaic and Syriac - are related.Several New Testament translations from

Semitic language sources are available now. It maybe beneficial to compare a current popular Englishversion of the New Testament based on Greekmanuscripts, with English versions from Semitic(Hebrew/Aramaic/Syriac) manuscripts - to seewhich of them could provide better understandingof the text of the New Testament, void of possiblemistranslations / tampering / western culturaladaptation. The New Testament versions used inthis comparative analysis here are:a) The King James Version (http://

www.biblegateway. com/versions/King-James-Version-KJV-Bible/)

b) The Peshitta Aramaic/English Interlinear NewTestament by Paul Younan, a native Aramaicspeaker and Aramaic scholar par excellence(http://www.peshitta.org/), and

c) The Hebraic-Roots Version Scripturescontaining The Tanak and Ketuvim Netzarim,translated out of the original Hebrew andAramaic by Messianic/Nazarene Rabbi Dr.James Scott Trimm.

(http://www.isr-messianic.org/pubs/hrv.shtml)

Some examples of possible mistranslation fromGreek sources, and comparison of thecorresponding translation from Semitic (Hebrew/Aramaic/Syriac) sources

Since an exhaustive comparison of the wholeNew Testament would be beyond the scope of thisarticle, a few examples would be presented belowwhich may help to see the advantages of directtranslation from Semitic sources, and therebyprovide strong indications of which language theGospels and other New Testament books wereoriginally written in.

Example 1: Translation of Matthew 19:11-12 &Acts 8:27 – the word for “eunuch”

King James Version Matthew 19:11-12 reads:11But he said unto them, All men cannot receive thissaying, save they to whom it is given.

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12For there are some eunuchs, which were so bornfrom their mother’s womb: and there are some

eunuchs, which were made eunuchs of men: andthere be eunuchs, which have made themselveseunuchs for the kingdom of heaven’s sake. He that

is able to receive it, let him receive it.

In the Peshitta Aramaic/English Interlinear NewTestament (Paul Younan) the corresponding

passage apparently reads:

…for there are eunuchs who from the womb of theirmother were born thus and there are eunuchs whoby men became eunuchs and there are eunuchs,

those who made themselves eunuchs for the sake

of the kingdom of heaven. He who is able to

comprehend let him comprehend..

In the Hebraic-Roots Version Scriptures (RabbiTrimm), the corresponding passage reads as follows:11 But He said to them: All cannot accept this saying,

but they to whom it is given.12 For there are faithful ones, which were so bornfrom their mother’s womb: and, there are faithful

ones which were made of man, and there arefaithful ones which are self-made faithful ones, forthe Kingdom of Heaven’s sake. Whoever canaccept, let him accept.

In the footnotes to the above passage, it ismentioned that in the Aramaic, the word here isambiguous and can mean “eunuch” or “faithful ones”/”believers” and that it is apparent from the Torah (Deut.23) that “eunuch” cannot be the correct reading here(see Rabbi Trimm’s footnotes for Acts 8:27 also, below)

There is another place in the New Testamentwhere the same word translation is applied: Acts8:27. King James Version Acts 8:27 reads:27And he arose and went: and, behold, a man ofEthiopia, an eunuch of great authority underCandace queen of the Ethiopians, who had thecharge of all her treasure, and had come toJerusalem for to worship,

In the Peshitta Aramaic/English Interlinear NewTestament (Paul Younan) the correspondingpassage apparently reads:

…and arose and went and he met a certain believerwho had come from Cush an official of Qandeq queenof the Cushites and he was in authority over all of her

treasure and he had come to worship in Urishlim…

In the Hebraic-Roots Version Scriptures (RabbiTrimm), the corresponding passage reads as follows:

27 And he arose, went, and he met a believer whohad come from Ethiopia–an official of Kandake,

queen of the Ethiopians. And he was in authorityconcerning all of her treasure, and had come toworship in Yerushalayim.

In footnotes to the above passage it is mentionedthat the man in Acts 8:27 appears to be a proselyteto Judaism since he seems to be making the Torah

required pilgrimage to Yerushalayim (Deut. 16:16).The Torah, however, forbids a eunuch both frombecoming a proselyte Jew, and from worshiping at

the Temple (Deut. 23:1); all eunuchs are excludedfrom the assembly of Israel. The word for “eunuch”in the Aramaic manuscripts of both this and the

previous passages is “M’HAIMNA” which can mean“eunuch” but can also mean “believer” or “faithfulone” as it clearly means. This apparently makes more

sense here than the Greek and subsequent English(and further) translations which used “eunuch”.

Example 2: Translation of Matthew19:24 – the word for “camel” (also inMark 10:25 & Luke 18:25)

The King James Version Matthew 19:24 reads:

24And again I say unto you, It is easier for a camel

to go through the eye of a needle, than for a richman to enter into the kingdom of God.

In the Peshitta Aramaic/English Interlinear New

Testament (Paul Younan) the correspondingpassage apparently reads:

24 And again I say to you that easier it is for a ropeto enter into the eye of a needle than for a rich manto enter into the kingdom of God.

In the Hebraic-Roots Version Scriptures (RabbiTrimm), the corresponding passage reads as follows:

24 And again I tell you: it is easier to pass a largerope through the eye of the needle, than to bring

the rich into the Kingdom of Heaven.The HRV translator-author Rabbi James Trimm

explains that “the word for “camel” in the Aramaic

manuscripts is “GAMLA” which can mean “camel”but can also refer to a “large rope,” which is certainlythe meaning here”. Again this translation appears

to make better sense.

Example 3: Translation of Matthew26:6 & Mark14:3 – the word for “leper”in “Simon the leper”

The King James Version Matthew 26:6 reads:

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6 Now when Jesus was in Bethany, in the houseof Simon the leper,…

The Peshitta Aramaic/English Interlinear NewTestament (Paul Younan) apparently reads:

6 And when Yeshua was in Beth-Anya in the

house of Shimon the potter..The Hebrew Roots Version Scripture (Rabbi

Trimm) the corresponding passage reads:6 And as Yeshua was in one Beit Anyah, in the

house of Shim’on the jar merchant..The King James Version Mark 14:3 reads:3 And being in Bethany in the house of Simon the

leper, as he sat at meat, there came a womanhaving an alabaster box of ointment of spikenard

very precious; and she brake the box, and pouredit on his head

In The Peshitta Aramaic/English Interlinear

New Testament (Paul Younan) the correspondingpassage apparently reads:

3 And while he was in Beth-Anya in the house of

Shimon the potter while reclining came a womanwho had with her an alabaster vase of perfume ofnard the best very expensive and she opened it and

poured it upon the head of YeshuaIn The Hebraic-Roots Version Scriptures (Rabbi

Trimm), the corresponding passage reads as

follows:3 And while He was in Beit-Anyah, in the house

of Shim’on the jar merchant, while eating, a woman

came who had with her an alabaster jar of ointmentof pistachio, the best, very costly: and she openedit and poured it on the head of Yeshua

Regarding the translation, Rabbi James Trimmhas commented that as any Bible student knows,lepers were not permitted to live in the city

(Lev.13:46). Since ancient Hebrew and Aramaicwere written without vowels, there was nodistinction between the Aramaic words GAR’BA

(leper), and GARABA (jar maker or jar merchant).Since in this story a woman pours oil from a jar, it isapparent that Simon was a jar merchant, or jar-

maker, and not a leper. Paul Younan translatingfrom The Peshitta uses the word “potter”, which isapparently comparable to “jar-maker” and not to

“leper”. So this is perhaps another instance of

mistranslation by Greek translators.

Example 4: Translation of Acts 11: 27-30 – the word for “the world”

The King James Version Acts 11:27-30 reads:

27And in these days came prophets fromJerusalem unto Antioch.

28And there stood up one of them namedAgabus, and signified by the Spirit that there shouldbe great dearth throughout all the world: which

came to pass in the days of Claudius Caesar.29Then the disciples, every man according to his

ability, determined to send relief unto the brethren

which dwelt in Judaea:30Which also they did, and sent it to the elders

by the hands of Barnabas and Saul.”

In The Peshitta Aramaic/English InterlinearNew Testament (Paul Younan), verse 28 in thecorresponding passage apparently reads:

…and arose one from them whose name was

Agabus and informed them by the spirit that a greatfamine would occur in all the area and this faminehappened in the days of Qlodius Qasar….

In The Hebraic-Roots Version Scriptures (RabbiTrimm), the corresponding passage reads as follows:

27 And in those days, prophets came there fromYerushalayim.

28 And one of them, whose name was Agav,

stood up and informed them by the spirit, that agreat famine would occur in all Ha-Eretz. And thisfamine happened in the days of Claudius Caesar.

29 And moreover the talmidim, according towhat he had, each man of them determined to sendto the service of the brothers, who were dwelling

in Y’hudah.30 And they sent, by the hand of Bar Nabba

and Shaul, to the Set-Apart-Ones who were

there.Regarding the translation, Rabbi James Trimm

has commented that the King James Version use of“the world” doesn’t make sense. Why would thosein Antioch send relief to those dwelling in Judea, ifthe famine was to strike all the world? They wouldbe facing famine themselves. The solution lies in thefact that the word for “world” in the Aramaicmanuscripts is A’RA, the Aramaic form of the Hebrewword ERETZ. This word can mean “world” (as inProverbs. 19:4), “earth” (as in Dan. 2:35), or “land”(as in Dan. 9:15), and is often used as a euphemismfor “The Land of Israel” (as in Dan. 9:6). Certainlythe word here is not meant to mean “world,” but“Land of Israel”.

Case for Semitic language primacy

The examples given above are just some where

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direct translations from Semitic (Hebrew/Aramaic/Syriac) sources appear to make better sense thanthe translation from Greek sources. There are manymore similar examples of mistranslations (listed asSplit Words, Semi Split Words, Poetry and WordPlays, Semitic Idioms, Minor Variants, Loan WordsBad Greek Grammar and More) that have beendocumented. Specific contradictions and errors inthe Greek text that have been listed, which areexplained or solved by Hebrew/Aramaic/Syriacoriginals, include:

a) The Genealogies of Jesus (Matthew 1:6-16 & Luke3:21-31)

b) Who named Jesus – Joseph or Mary? (Matthew1:21 & Luke 1:31)

c) Does God lead us into temptation? (Matthew6:13, Matthew 4:3 & 1 Thessalonians 3:5)

d) Is wisdom vindicated by her children? (Matthew11:19 & Luke 7:35)

e) Can we be teachers or not? (Mathew 23:8 &Matthew 29:19-20)

f) Was it really Jeremiah the Prophet or Zechariahthe Prophet? (Matthew 27:9-10 & Zechariah 11:13)

g) Was Jesus forsaken on the cross? (Matthew27:46, Mark 15:34, Psalms 37:25-28 & John16:32)

h) Was the woman whose daughter was demon-possessed, Greek or not? (Mark 7:26 & Matthew 15:22)

i) Did Jesus really intend us sinners to maimourselves? (Mark 9:43-47 & 1 Corinthians 6:19-20)

j) Is that generation still alive? (Mark 13:30)

k) Why does Jesus wake up Peter, James and John,after telling them to “sleep on”? (Mark 14:41-42)

l) Do we need to hate to become good Christians? (Luke14:26, Romans 9:13, 1 John 3:15 & 1 John 4:20-21)

m) Is the Gospel really foolish? (1 Corinthians 1:21& 2 Timothy 3:15-16)

n) God blinded their eyes? (John 12:40 & Isaiah6:10, with 1 Timothy 2:3-4 & 2 Peter 3:9)

o) Debating about the law and/or Torah isunprofitable and vain? (Titus 3:9 & Matthew5:17-18)

In addition to the internal evidence, numerousexternal (historical) evidences have also beendocumented.

(Ref: “Was the New Testament Really Written in

Greek? A Concise Compendium of the Many Internaland External Evidences of Aramaic Peshitta

Primacy” Compiled by Raphael Lataster withForeword by Andrew Gabriel Roth).

It has also been pointed out that scribal errorsin Greek translations could have led to confused

beliefs, whereas the teachings as recorded in theAramaic are clear. The idioms used by Christ mayhave been misunderstood by those unfamiliar with

Semitic languages, customs and traditions, but theoriginal Hebrew/Aramaic/Syriac New Testamentpreserves the real meanings and poetic teachings.

Christians who may be struggling, or perhaps evendisillusioned, with their contradiction-containingGreek-based Bible translations could thus find

answers, solutions and solace in the right Semiticlanguage-based Bible translations.

The above discussions therefore suggest that theoriginal Gospel texts were most likely written in aSemitic language spoken in Israel in the first

century – Hebrew/Aramaic/Syriac – and thenprobably translated to Greek during which sometranslation mishaps probably occurred. The fact

that numerous complete manuscripts in Greek werediscovered before the Hebrew/Aramiac

manuscripts were found, could have led to the

erroneous conclusion that the New Testament

Gospels were first written in Greek. If the Hebrew/

Aramaic manuscripts were found earlier, the

translation errors would not have occurred! One

has the moral and spiritual responsibility to fully

understand and appreciate the teachings of Christ

and the faith and traditions of the early (first

century) believers, before attempting to preach the

Gospel to, and live the Gospel in, the different

cultures of today. The Semitic language-based Bible

translations would be of immense help to

understand better the Gospel as it was preached in

the first century in Israel. Syriac language, which is

related to Aramaic and Hebrew, is the ancient

ancestral heritage of the Mar Thoma Nazranees.

There should be no hesitation therefore in re-

embracing our own, mostly forgotten, Semitic-

Syriac heritage and traditions to better understand

the Gospel as was preached by Christ in first century

Israel, and be true to the motto “Lighted to

Lighten”.

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The word of Godtransforms human lives,

illuminates and directs thedestiny of mankind. In thehistory of Christendom, the

word of God has influencedindividuals and induced manychanges in the course of this

world. God called out toAbraham from the land of the Chaldees to changethe history of the world. Moses was an individual

chosen to establish the Israelites. After the comingof Jesus, He took twelve disciples to introduce andpreach about the kingdom of God. During the 4th

century, God transformed St. Augustine through theverses in Romans 13:13, 14, and influenced thewhole Christian Church. Then we see Martin Luther,

the “great reformer.” On April 1521, standing in theCathedral of Worms in Germany, with confidencehe declared to the assembly, “My conscience is my

guide, scripture is my authority, and I can do noother than abide by its teaching, here I stand andGod help me.’ Another such individual was King

Josiah.

King Josiah of the Southern Kingdom—in 639-608 BC, at the age of eight became king and walkedin the ways of the Lord, never turning to the right or

the left from it, 2 Chronicles 34:1-8. At the 8th yearof reign yet a boy, he began to seek the Lord of Davidhis father, and in the 12th year he began to purge

Judah and Jerusalem. In the 18th year, he gaveorders to repair the House of the Lord. There theydiscovered “the Book of the Law of the Lord” given

through Moses which was hidden in the temple.Today the word of God is hidden, but we have a hopethat if we shall delight in the word of God, and

meditate day and night, we shall prosper. The MarThoma Church is a product of such a reformationand revival begun by our respected forefathers in

Power of the WORD of God and itsInfluence on the Life of Josiah

2 Chronicles 34

the year 1835.

Now we have to act upon as King Josiah did (2Chronicles 34:21) to inquire more about the word.

The inquiry involves three steps which the GreatTeacher taught in Matthew 7:28. The first is to ask.Ask, and it shall be given. For this, King Josiah

searched and found a prophetess who lived inJerusalem. Even though there are prophets andfalse prophets, the genuine seeker will find the right

person. Ezekiel and Jeremiah were also there atthat time, but King Josiah found the prophetess. Theaccuracy of the word of the Lord is such that even

the name of the prophetess and her details andlocation were all provided for the King. They askedher about it and she was ready as if waiting to give

direction. In our lives for God’s guidance are givento us through the Word. From the creation story ofAdam and Eve and even today, God expects an

individual commitment. The individual who asksreceives.

Then seek—the inquiry leads into the next step—to get more information. In the modern world,human life is too busy. Much information is there

to help us but which is the best way? As theycontinued talking with the prophetess, she said (2Chronicles 34: 23, 24, 25) God is going to do what is

mentioned. He will bring disaster upon this placeand its inhabitants. There is no other way. Now theplan of God and the message is definite and there

are no changes. Each individual should find time to“seek” the word and the Lord and find out time toget it. Set apart a time every day and night in seeking

the Lord and the Word. Josiah knew the kinglyposition was given to him and searched for the rightcounselor, Hulda the prophetess. Seeking is a

physical and spiritual exercise.

The third step—knock and it shall be opened (2Chronicles 34:25-28). Because your heart was

Rev. Mathew Joseph

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The St. Paul’s Mar Thoma

Church, Dallas, TX hosted theXIII Mar Thoma YuvajanaSakhyam National

Conference from October7thto 9th, 2011.Asimmigrants from India there

have been many situations inour daily life where we experience challenges inculture. However, the Living Gospel is the

Same in all cultures! The Mar Thoma church has

been lighted to lighten the world for which God soloved, and so the theme of the conference was“Living the Gospel in Different Cultures” with Daniel

6:26-27 as the theme verse: “Iissue a decree that inevery part of my kingdom people must fear andreverence the God of Daniel. For he is the living God

and he endures forever; his kingdom will not bedestroyed, his dominion will never end”.

St. Paul’s sakhyam members were privileged to

tender and you humbled yourself before me andhave torn your clothes and wept before me, I also

have heard you, declared the Lord. Behold, I willgather you to our father and you shall be gatheredto your grave in peace. In a crucial time like this in

which we are living, watch for the condition of thetemple of God. Does it need repairs? Today, I thinkthe temple of God according to St. Paul is we

ourselves. 1 Corinthians 3:16 says, “you are thetemple of God and the spirit of God dwells in you.”Religious deterioration is happening everywhere in

the world today. In Josiah’s time, the strength ofIsrael as a nation was weakened politically becauseof religious deterioration. Slowly, they were

weakened and King Nebuchadnezzar capturedthem. The Lord told King Josiah through the

prophetess that he would be spared.

The enlightening of that young king inspiredother people also. According to 2 Chronicles

35:18, they celebrated the Passover festival. Untilthat time, Passover had not been celebrated inIsrael since the days of Samuel the prophet. Those

days were the childhood days of the ProphetsJeremiah, Ezekiel, and Daniel, and they wereawakened by the great revival. This experience

helped them to live through captivity andgloriously encouraged fellow believers and evenus today.

Let us thank the Lord for the life of King Josiahand let us follow the golden principles with he

practiced. May God bless us.

12

bph-[mc 2011

have several distinguished leaders and speakers: ourbeloved Diocesan Thirumeni Rt. Rev. Dr.

Geevarghese Mar Theodosius, who was thebackbone of the conference, as well as Prof. JacobGeorge, Rev. Jose T. Abraham, and Rev. Jaisen

Thomas. The conference was inaugurated by ourDiocesan Episcopa Rt. Rev. Dr. Geevarghese MarTheodosius by lighting the lamp. He also released

the national conference souvenir which wasprepared by St. Paul’s MTC YS. His grace alsoreleased the website prepared by the Diocese

Yuvajana sakhyam. After the inauguralceremony, His Grace reflected on the theme bystating that we are called to testify Jesus in our

daily lives regardless of cultural differences. TheLiving Gospel of the theme verse reminds us thatwe are not individuals but rather a community

called to witness Christ. The day closed with anamazing theme presentation led by St. Paul’ssakhyam members.

On Saturday, theconference began

with morningworship which wasled by the southeast

region followed bybible devotion ledby Rev. Baby john

and bible study ledby Rev. Jose T.Abraham. The main

talk for the day wasled by Prof. JacobGeorge who was the

main speaker for thisyear. The otherhighlights of the day

were the nationalkalamela, talent night, and evening worshipfollowed by bible devotion by Rev. K.P. Thomas.

Rev.Zachariah John, Rev. Varghese Mathew,Rev. George Varghese, and Rev. Minoy Kuruvillablessed the conference with their participation

and support throughout the day.

On Sunday, the Holy Qurbana was celebratedby Diocesan Bishop Rt.Rev.Dr. Geevarghese MarTheodosius assisted by Rev. Mathew Joseph, RevJose T. Abraham, Rev. Zachariah John, Rev. A.P.

Noble and Rev. Jaisen Thomas. The 2012Yuvajana Sakhyam National Conference will behosted by Ascension Mar Thoma Yuvajana

Sakhyam, Philadelphia. The prizes weredistributed for the national kalamela winners.Rev. A.P. Noble, the vicar of St. Paul’s MTC and

the president of the YS National Conference 2011gave leadership and guidance throughout all theevents of the conference.

13

Thirumeni addressing the youths/kids session

bph-[mc 2011

A painter wipes his brow,

Prays with his crown bowed,

Lifts up his paintbrush,

And it begins.

He is the Creator.

He is the Sovereign God.

He stokes the canvas with Red,

Yellow, Orange, and Blue,

Encompassing all his hopes and dreams

Into one single masterpiece: Mankind.

“How good and pleasant it is when brothers live inunity”

This was the word of the Lord.

It is this unity that keeps our humanity intact.

It is with Christ that the impossible,

The ability of unlike nations to find some likeness,

The capability of two opposing races to love oneanother,

The authenticity of a single person in a crowd full of

Painting Equalitysimilar people,

Is made possible.

The painter includes the fruits of the Holy Spirit,

And everything mentioned in Corinthians 13,

And incorporates them into his newest project.

His words, His thoughts, His Being ,

All of this,

Was given to them.

Whether they are black, or white, or polka dotted

on the side,

Looking at their reflection,

They should only see the Image of Christ.

Now, when he saw all of this,

He took one final glance over his creation

Smiled,

And said it was good.

He then took the paintbrush in his hand once more

And signed the painting:

By, Your Father Almighty.

Swana Thomas

Christos Marthoma church Philadelphia.

Poem

decided to write GOD a letter

requesting $100.00. When the

postal authorities received the letter

to GOD, U.S.A., they decided to send

it to the President. The President was

so impressed, touched, and amused

that he instructed his secretary to

sent the boy $5.00. Mr.President

thought that this would appear to

be a lot of money to the little boy.

The little boy was delighted with

the $5.00 and immediately sat

down to write a thank you note to

GOD that read; “Dear God, Thank

you very much for sending me the

money, However, I noticed that

forsome reason you had to send it

though Washington, D.C., and, as

usual, those devil deducted $

95.00

Devils

A little, who wanted $100.00 very

badly, prayed for two weeks but

nothing happened, Then he

14

bph-[mc 2011

hn-°p∂ kphn -tijw

F∂m-se¥v ? Bsc-°p-dn-®mWv ?

Fs∂ms° \mw a\- n-em-t°-≠-

Xm-Wv. \mamWv Pohn-°p∂ kphn-

tijw Bbn-cn-t°-≠-Xv. as‰m-

c¿∞-Øn¬ We are the fifthgospel. Fs∂bpw \nß-sfbpw

ImWp-∂-h¿°v tbip Bcm-

sW∂pw Fß-s\-bp≈ hy‡n-Xz-

Øns‚ DS-a-bm-bn-cp∂p F∂pw

hmbn-s®-Sp-°p-hm≥ Ign-b-Ww.

Living the Gospel -F-∂-Xp-sIm≠v

F¥mWv A¿∞-am-°p-∂Xv ?

Livigng according to the Gospel2 Xntam : 2:8˛¬ tbip-{InkvXp

BWv kphn-tijw F∂p \mw

hmbn-°p-∂p. Living the Gospelmeans Living like Jesus. tbip

Pohn-®-Xp-t]mse Pohn-°p-tºm-

gmWv Pohn-°p∂ kphn-tijw

BIp-∂-Xv. tbip-hns‚ Pohn-X-am-

bn-cp∂p Ahs‚ D]-tZ-iw, Then

we can say that Living GospelisLiving according to the teachingsof Jesus . as‰m -c¿∞-Øn¬

{InkvXp-hn¬ Pohn-°pI Hcp-

Ø≥ {InkvXp-hn-em-bm¬ Ah≥

]pXnb krjvSn-bm-Ip∂p (2 sImcn:

5: 17) AXm-bXv {InkvXp-hn¬ Pohn-

°p-∂-h≥ ]pXnb krjvSn-bpsS

A\p-`-h-Øn-em-bn-cn-°pw, (sIm

sem : 3:10, Kem: 2:20) {InkvXp-tI-

{μo-Ir-X-amb PohnXw \bn-°pw. So

hyXykvX kwkvIm-c-ß-fn¬ Pohn-°p∂ kphn-tijw

Living the Gospel in Different Cultures

Living the Gospel is Living in christ,Living with Christ and Living for

Christ. F∂m¬ CXv A{X \n m-

c-amb kwKXn A√. hn: ]utemkv

A\p-kva-cn-∏n-°p-∂Xv {InkvXp-tb-

ip-hn¬ ̀ ‡n-tbmsS Pohn-∏m≥ a\-

 p -≈-h¿s°√mw D]- {Zhw

D≠mIpw (2 Xnsam: 3:12) F∂m-

Wv. CXmWv {Iqins‚ A\p-`-hw.

CXn\v Hcp-°-ap-≈-h¿°v am{Xta

Pohn-°p∂ kphn-ti-j-am-bn-cn-°p-

hm≥ km[n-°p-I-bp-≈q. AXn-

\mbn \mw ka¿∏n-°p-sa-¶n¬ ]cn-

ip-≤m-flmhp \sΩ AXn-\mbn

i‡o-I-cn-°pw.

{InkvXp-hn-izm-kn-Iƒ F∂

\ne-bn¬ \mw kphn -tijw

{]tLm-jn-°p-∂-h-\mWv (AXv ] -́

°m-cp -sSbpw kphn-ti-j-I-cp -

sSbpw am{Xw IS-a-b-√). CX√

Pnhn-°p∂ kphn-ti-j-am-bn-cn-

°p∂p F∂-Xp-sIm≠v A¿∞-am-

°p-∂-Xv. hnizmkw {]hr-Øn-]-Y-

Øn¬ sIm≠p-h-cm-\p≈ ZuXy-

]-c-amb Pohn-X-Øn\v hnizm-kn-

Isf Hcp-°p-∂, {]tNm-Zn-∏n-°p∂,

sh√p-hn-fn-°p∂, Pohn-X-ssi-en-

bmWv Pohn-°p∂ kphn-ti-jw.

Culture And Civilization

Civilization an-°Xpw cq]-s∏-´n-

´p-≈Xv ]´-W-ß-tfSv tN¿∂m-Wv.

Civiliztion if sometimes defined as

living in cities. Albert Schweitzer

\¬In-bn-cn-°p∂ Hcp \n¿Δ-N\w

A¿∞-h-ØmWv. Civiliztion is thesum total of all progress made by

man in every sphere of action andfrom every point of view in so faras the progress help towards the

spiritual perfection of individuals.GXp Xc-Øn-ep≈ ]ptcm-K-a-\-am-

bmepw AXv a\p-jys‚ Bflob

]cn-]q¿Æ-X-bn-te-°m-\-bn-°p-

tºmƒ am{X-am-Wv. kwkvIm-c-am-

bn-Øo-cp-∂-Xv. as‰m-cp -`m-j-bn¬

`qan-im-kv{X-]-c-amb ]cn-[n-°p-

≈n¬ Pohn-°p∂ P\-k-aq-l-ß-

fpsS ka-kvX-ta-J-e-I-fn-sebpw

]ptcm-K-Xnsb kqNn-∏n-°p∂ ]Z-

am-Wv Civilization.

Culture

kwkvIm-c-Øn\p \mw D]-tbm-

Kn-°p∂ as‰mcp ]Z-amWv Culture.Alfred Kreeber, Clyde Kluckohn

F∂n-h¿ tN¿∂v Fgp-Xnb Cul-ture - A critical review of conceptsand definitions F∂ ]pkvX-I-

Øn¬ 164 \n¿Δ-N-\-߃ Cu ]Z-

Øn\p \¬In-bn-́ p-≠v. ]q¿Æ-amb

A¿∞-Øn¬ Hcp \n¿Δ-N\w

Akm-≤y-am-Wv. GI-tZ-i-cq -]-

Øn¬ Hcp P\-hn-`m-K-Øns‚

hnizm-kw, Bi-b-߃, BZ¿i-

߃, BNm-c-߃, s]mXp-hmb

15

s{]m^.-tP-°_v tPm¿Pv, sNß-∂q¿

bph-[mc 2011

at\m-`m-hw, s]cp-am‰w Chsb

kqNn-∏n-°p∂ ]Z-am-Wv Culture

F∂v ]d-bmw. Hcp P\-hn-`m-K-

Øns‚ Pohn -X -co -Xn -bn -ep≈

{]tXy-I-X-IfpsS BsI-Øp-I

AtX P\-k-aq-l-Øn\pw (ss{I-

kvX-h¿, lnμp-°ƒ, ap…o-߃,

_p≤-a-X-°m¿) ÿm]-\-Øn\pw

kwL-S-\bv°pw AXn-t‚-Xmb

kwkvImcw (Culture) D≠v.

AXn\p D∂-X-\n-e-hm-chpw XmW-

\n-e-hm-chpw D≠v.

ss{IkvXh kwkvImcw

tbip-{In-kvXp-hn-t\mSv tN¿∂v

BP-∑-amb _‘-Øn¬ Pohn-°p-

∂-h-cpsS Pohn-X-Øn-eqsS {]I-S-

\-am-°-s∏-Sp∂ Hcp kwkvIm-c-am-

Wn-Xv. 2 ]s{Xm : 1: 5-7 hsc-bp≈

hmIy-ß-fn¬ hnfn®p th¿Xn-cn-°-

s∏-Sp-∂-h¿°v Poh\pw ̀ ‡n°pw

Bhiyw D≠m-bn-cn-t°≠ KpW-

ß-fpsS Hcp ]´nI ImWmw.

1) hnizm-k-tØm-Sp≈ hocyw ˛

D∂-X-amb [m¿ΩnI \ne-hmcw

2) ]cn-⁄m\w ̨ Zpcp-]-tZ-i-ßsf

t\cn-Sp-hm≥ ssZh-h-N\ ]T-\-

Øn-eqsS

3) C{μo-b-Pbw ̨ hnip-≤-amb Pohn-

X-ssien

4) kln-jvWX ̨ {]Xn-k-‘n-I-fn¬

Xf¿∂p-t]m-Im-Xn-cn-∏m-\p≈

Ign-hv.

5) ̀ ‡n ̨ Pohn-Øns‚ F√m cwK-

ß-fnepw ssZhsØ am\n -

°p∂ Pohn-Xw.

6) ktlm-Z-c-{]oXn ˛ a‰p-≈-h-tcm-

Sp≈ Dujva-f-amb _‘w

7) kvt\lw ˛ a‰p -≈-h-cpsS

\∑bv°p th≠n-bp≈ XymKm-

fl-I-amb kvt\lw.

Pohn-X-Øns‚ kakvX taJ-e-

I-fnepw Cu KpW-߃ {]Xn-̂ -en-

∏n -°p∂ Hc kwkvIm-c -amWv

ss{IkvXh kwkvIm-cw. Npcp-°-

Øn¬ GI-ssZh hnizm-k-Ønepw

kvt\l-Ønepw {Iqins‚ am¿§-

Ønepw A[n-jvTn-X-amb efn-X-amb

Pohn-X-ssi-en-bm-Wn-Xv LovingGod, Loving others and working

for the good others.

Living the Gospel inDifferent Cultures

temIw Hcp t•m_¬ hnt√-

PmbnØo¿∂n-cn-°p-∂p. hm¿Ø-

Ifpw Bi-b-ßfpw BZ¿i-

ßfpw thKw {]N-cn-°pw. temI-

Øns‚ F√m `mK-ß-fn-ep-ap≈

P\k-aq-l-ß-fpsS kwkvImcw

\sΩ kzm[o-\n-°pw. {]tXy-In®v

\mw Pohn-°p∂ P\-k-aq-lw.

F∂m¬ {InkvXp-hn-izm-kn-Iƒ

F∂ \ne-bn¬ \ap°p \Ωp-tS-

Xmb Hcp kwkvImcw (Po-hn-X-

ssi-en) D≠v. AXv ad∂v

t]mIm≥ A\p-h-Zn-°-cp-Xv. Pohn-

°p∂ Np‰p-]m-Sp-Isf cq]m-¥-c-s∏-

Sp-Øp∂ [m¿ΩnI i‡n-bmbn

\mw \ne-\n¬°-Ww. At∏m-gmWv

\mw Pohn-°p∂ kphn-tijw

Bbn-Øo-cp-∂-Xv. hyXy-kvX-amb

kwkvIm-c-ß-fn¬ Pohn-°p-∂Xv

hfsc hnj-aI-c-amb H∂m-Wv.

thZ-]p-kvXI ]›m-Øew

BZn-a-\q-‰m-≠n¬ As∏m-kvX-e-

∑mcpw hn. ]utemkpw hyXy-kvX-

amb kwkvIm-c-ß-fn¬ Pohn-

°p∂ kphn-tijw Bbn ]cn-e-

kn-®p. Ah-cpsS {]h¿Ø\w

hyXykvX kwkvIm-c-ß-fpsS

at≤y Bbn-cp-∂p. AXn-t‚-Xmb

{]iv\-ßfpw ]oU-\-ßfpw A\p-

`-hn-®p.(2 sImcn : 23: 28).

(2 sImcn : 23: 28). F∂m¬

AhnsS ssZh-Ir-]-bn¬ B{i-

bn®p tKmkv]¬ enhnwK v

bmYm¿∞y-am-°n.

hn.-]u-semkpw As∏m-kvX-e-

∑mcpw tIƒhn-°msc a\- n-

em°n kphn-tijw Adn-bn-®p.

AtY-\-bnse Bfp-Iƒ A\y-tZ-

h-X-Isf tLmjn-°p-∂-h≥ F∂p

]usem-kn-s\-∏‰n Btcm-]Ww

D∂-bn-®-t∏mƒ -tbm-]-I-at≤y

\n∂p-sIm≠v \n߃ Adn-bmsX

tkhn-°p∂ A⁄m-X-tZ-h-s\-

°p-dn-®mWv Xm≥ kwkm-cn-°p-∂-

sX-∂mWv ]utemkv ]d-bp-∂-Xv.

a‰p-≈-h-cpsS hnIm-c-ßsf apdn-s∏-

Sp -Øp-hmt\m aX-t_m-[sØ

tNmZyw sNøp-hmt\m A√ ]u

eukv {ian-®Xv. Xm≥ Adn ™

kXyw AXv i¶ IqSmsX ss[cy-

ambn {]Jym-]n-®p. At\-I¿ AXv

hniz-kn-®p. {InkvXp-am¿§-Øn-

te°p h∂p. ]t£ kzm¿∞-]-c-

amb Imc-W-ß-fm¬ Ip]n-X-cm-b-

h¿ ]utem-kns\ D]-{Z-hn®p (A

s∏m : 17: 5) CXmWv {Iqins‚ A\p-

`-hw. CXv hln-°p-hm≥ Hcp-°-ap-

≈-h¿°v Pohn-°p∂ kphn-tijw

Bbn Pohn-°p-hm≥ Ignbpw. \mw

A\p-`-hn-°p∂ kt¥m-j-Øn-

s‚bpw kam-[m-\-Øn-s‚bpw

clkyw tbip I¿Øm-hp-am-

bp≈ Bf-Xz-]-c-amb _‘-amWv

F∂v a‰p-≈-h-tcmSp km£n-°p-

hm≥ \ap°p Ign-b-Ww. tbip-

hn-t\mSp tN¿∂p Pohn-°-W-sa-

¶n¬ AXn\p XS- -am-b-sX√mw

Dt]-£n-°-Ww.

hyXy-kvX-ambkwkvIm-c-߃

hyXykvX kwkvIm-c -߃

F∂p ]d-bp-∂-Xn-t\-°mƒ, a\p-

jy-k-aq-l-ß-fpsS Pohn-X-ssi-en-

bn-eqsS Zriy-am-Ip∂ Nne {]tXy-

I-X-Iƒ F∂p ]d-bmw. Ah-bn¬

Nne-sXms° kqNn-∏n-°-s´.

a) imkv{X kmt¶-XnX cwK-

ß-fnse ]ptcm-KXn

Ign™ c≠p Zi-I-ß-fnse

Cu cwKsØ hf¿® A¤p-X-

]q¿Δ-am-Wv. iq\ym-Imi ]co-£-

W-߃, sshZy, imkv{X cwK-ß-

fnse I≠p-]n-Sp-Ø-߃ Hs°

A`n-am-\-I-c-am-Wv. t¢mWnwKv

henb hnhm-Z-߃ Agn-®p-hn-´p.

Cu cwKsØ Hcp imkv{X -

⁄s‚ hmNIw The first step to-

wards becoming one with

16

bph-[mc 2011

God F∂m-bn-cp-∂p. a\p-jys‚

Al¥ F{X h¿≤n-®n-cn-°p-∂p.

CXv hyXykvX kwkvIm-c-Øns‚

`mK-am-Wv.. _mt_¬ tKm]pcw

]Wn-bm-s\m-cp-sº´ P\-Øns‚

at\m-`m-hhpw CXp-Xs∂ Bbn-

cp∂p (Gen:11:4). \ΩpsS Ign-hp-

Ifpw I≠p-]n-Sp-Ø-ßfpw A\p-

{K-l-ßfpw ssZh-Øns‚ Zm\-am-

Wv. AXv ssZh-tØm-Sp≈ _‘-

Øn¬ a‰p-≈-h-cpsS \∑-bv°mbn

hn\n-tbm-Kn-°p-tºmƒ Pohn-°p∂

kphn-tijw BIp-hm≥ \ap°p

km[n-°pw.

b)

{]iv\-ßfpw ]cm-P-b-ßfpw

t\cn-Sp-tºmƒ Xf¿∂p t]mIp-∂,

\ncm-i-cm-Ip-∂-h¿ hf-sc-bmWv

ssZhm-{i-bhpw Bfl-hn-izm-khpw

C√m-Ø-Xmb Xe-ap-d-bpsS at≤y,

tbip-hn-t\mSv tN¿∂v PohnX

bmYm¿∞y-ßsf t\cn-Sm≥ {ian-

°mw. ]co-£-Isf t\cn´p hnP-

bn® tbip (F{_m 2: 18) \sΩ

klm-bn-°p-hm≥ aXn-bm-b-h≥

BIp-∂p.

c) Throw Away Culture

Bhiyw Ign-bp-tºmƒ hen-s®-

dn-bp∂ Hcp kwkvImcw C∂v

h¿≤n-®p-h-cp-∂p. AXv km[-\-

߃ am{X-a√ a\pjy Pohn-X-ßfpw

kvt\ln®p hf¿Ønb amXm-]n-Xm-

°ƒt]mepw Ah-K-Wn-°-s∏-Sp-∂p.

a‰p-≈-hsc kvt\ln-°p-hm\pw Icp-

Xp-hm\pw A\ys\ ZpxJn-∏n-°m-Xn-

cn-°p-hm\pw {ian-°mw.

d)

Bhiyan-s√-¶n¬IqSn, BZm-b-

hn-e-sb∂p IcpXn I≠-sX-√mw

hmcn-°q-´p-∂-h¿ C∂ h¿≤n-®p-h-

cn-I-bm-Wv. a°ƒ Bh-iy-s∏-Sp-∂-

sXms° hmßn-s°m-Sp-ØmWv

Ah-tcm-Sp≈ kvt\lw {]I-Sn-∏n-

°p-∂-Xv.

F∂m¬ Ah¿°p \¬tI≠

kvt\lhpw Icp-Xepw \¬Ip-hm-

t\m, aqey-t_m[w ]I¿∂p-sIm-Sp-

°p-hmt\m ]e¿°pw Ign-bmsX

t]mIp-∂p. hnhm-l-N-S-ßp-Iƒ°p

sNe-h-gn-°p∂ ]W-Øn\p IW-

°n-√. AXns‚ Zimwiw F¶nepw

]mh-s∏-´-h¿°p-th≠n sNe-h-gn-

°p-∂p-sh-¶n¬ F{X Bizm-k-am-

bn-cp-∂p. Ip™p-ßsf ssZhm-{i-

bhpw aqey-t_m-[-hp-ap-≈-h-cmbn

hf¿Øn-s°m-≠p-h-cp-hm≥ efn-X-Po-

hn-X-Øns‚ DS-a-I-fm°n sIm≠p-

h-cp-hm≥ Ign-b-Ww. AXn-eq-sS-

bmWv Gospel Living km≤y-am-hp-∂-

Xv.

e) Changing Values

Hcp ImeØp k\m-X-\-ß-

sf∂p Icp-Xn-bn-cp∂ Bflm¿∞-

X, kXy-k-‘-X, hniz -kvXX

CsXms° \jvS-s∏-´p-sIm-≠n-cn-

°p-∂p. Ata-cn-°-bnse Barna

Research Group s‚ ]T-\-Øn¬

[m¿ΩnI aqey-߃ AXy-¥m-t]-

£n-X-am-sW∂v Icp-Xp-∂-h¿ 44-i-

X-am\w t]¿ am{Xw. Kpcp-°-∑m-

cn-√msX ]T\w km≤y-am-Ip∂

Hcp Ime-am-Wn-Xv. bpw bpw Hs°

]c°w ]mbp∂ Ime -Øn¬

]ns∂ KpcpXzw F¥n\v? Kpcp-

injy _‘w C√t√m Chn-sS.

a‰p-≈-hsc _lp-am-\n-®v, AwKo-

I-cn®v aqey-t_m-[-ap≈ hyXy-

kvX-amb PohnXw \bn-°p-tºmƒ

\mw Pohn-°p∂ kphn-tijw

Bbn-Øo-cpw.

[m¿Ωn-I-amb ASn-ÿm-\-an-

√mØ temI-Øns‚ ̀ uXo-I-amb

]ptcm-KXn A]-I-S-amWv F∂v

Zm¿i-\n-I\pw ap≥ C¥y≥ {]kn-

U‚p-amb tUm. cm[m-Ir-jvW≥

]d-™n-´p-≠v. aqey-߃°p hne

I¬∏n-°p-∂Xv a\x-km-£n-°-\p-

k-cn-®m-Wv. ]cn-ip-≤m-flm-hn-\m¬

\bn-°-s∏-Sp-tºmƒ am{Xta a\x-

km£n \√- hgn-Im-´n -bm-hp-I-

bp≈q F∂v hnkva-cn-°-cp-Xv.

f) kzm¿∞X

kmaq-ly-t£a {]h¿Ø-\-

ßfpw kZm-tk-h-\hpw Hs°

kz¥w \ne-\n¬∏n\pw hf¿®bv

°pw th≠n \S-Øp∂h¿ C∂p

[mcm-f-am-Wv. Ata-cn-°≥ {]kn-

U‚m-bn-cp∂ tPm¨ F^v sI∂-

Un-bp-sS Do not think What youcan get from others, but think what

you can give to the othersF∂

hmNIw \ap°p hgn-Im-́ n-bm-h-s´.

The hands that help and the heart

that love are holier than the lipsthat pray. AXp-sIm≠v \ΩpsS

F√m {]h¿Ø-\-ßfpw tZh-kvt\-

l-Øm¬ t{]cn-X-am-bn-cn-°-s´.

ssZh-\maal-Xz-Øn-\m-bn-cn-°s´

AXmWv tKmkv]¬ enhnw-Kv.

g)B¿÷h kwkvImcw

( Culture of Grabbing)

Pohn-°m-\mbn kºm-Zn-°-Ww,

kºm-Zn-°m-\mbn Pohn-°-cp-Xv.

tbml-∂m≥ kv\m]-Is‚ D]-tZ-

iw (-eqt°m : 3: 11-̨ 14) \ap°p am¿§

Z¿i-I-am-bn-cn-°-s´. [\-k-ºm-Z-\-Øn\p≈ IjvS-∏mSv sImSp-Øn-cn-

°p-∂Xv ]m]n-°m-sW-∂pw, AXv

ssZh-Øn\v {]km-Z-ap-≈-h¿°v

A\p-`-hn-°m-\m-sW∂pw k`m-{]-

kwKn : 2: 26 A\p-kva-cn-∏n-°p-∂p.

aXn F∂pw th≠ F∂pw ]d-bp-hm≥ \mw ]Tn-°-Ww. \ap°v Bh-

iy-߃°-\p-k-c-W-ambn ssZhw

\¬Ipw.

h) Computer CultureIºyq-́ ¿ ̀ mj-bn¬ hm°p-I-fn-

√, D≈ hm°pƒ°p A£-c-an-√.

hmN-I -߃°pw IpØpw

tImabpw H∂pw C√mØ Ah-ÿ,

Pohn-X-sØbpw CXv _m[n-°p-∂p.

Pohn-X-Øns‚ F√m cwK-ß-fnepw

D≈-h-cm-bn-°p-∂p-sh-¶n¬ am{Xta

\ap°p Pohn-°p∂ kphn-ti-j-am-

bn-cn-°m≥ Ign-bp-I-bp-≈q.

i) Character Amnesia

ssN\bnse bphm°ƒ Cu

Iºyq-´¿ bpK-Øn¬ Xß-fpsS

`mj-bpsS en]n-Iƒ ad∂p XpS-ßn-

17

bph-[mc 2011

sb∂v ]d-b-s∏-Sp-∂p. CXns\

Nne¿ Character Amnesia F∂p

]d-bp-∂p. Nne¿°p a‰p Xc-Øn-

ep≈ A\p-̀ -h-am-Wv, {]iv\-ßsf

t\cn-Sp-tºmƒ icn-bmb am¿§w

Xnc-s™-Sp-°p-hm≥ Ah¿ ad∂p

t]mIpw, ]Icw temI-Øns‚

am¿§w kzoI-cn-°pw. hyXy-kvX-

amb kwkvIm-c-ß-fn¬ Pohn-°p-

tºmƒ \sΩ CØ-c-Øn-ep≈

_m[n-°mw.

{InkvXp tI{μo -Ir -X -amb

PohnXw \bn-°p-∂-h¿°p [mcmfw

{]iv\-ßsf t\cn-tS≠n hcp-

sa∂Xv kXy-am-Wv. Dbn¿sØ-gp-

t∂‰ I¿Ømhv Rmt\m temIm-

h-km-\-tØmfw F√m \mfpw \nß-

tfm-Sp-Iq-sS-bp≠v F∂ hmKvZØw

\¬In-bn-́ p-≠v. tamibpw tbmip-

hbpw F√mw ssZh-Øns‚ hmKvZ-

Øn¬ hniz-kn®v (]pd : 4; 2,

tbmiph: 1:5˛9) hnizmkw {]hr-

Øn-]-Y-Øn¬ sIm≠p-h-cp-hm≥

a‰p-≈-h¿°v {]tNm-P\w \¬Ip∂

Pohn-X-ssien ˛(Living Gospel)kzoI-cn -® -h -cm -bn -cp -∂p. Hcp

Xme¥p e`n-®-h≥ AXp Ipgn-®n-

´p, Ah\p `b-am-bn-cp-∂p, \jvSw

kw -̀hn-®mtem ? X\n°p hym]mcw

sNbvhm≥ Ign-hpt≠m? \ap°pw

`b-am-Wv. Fs∂ sIm≠v Pohn-

°p∂ kphn-ti-j-am-bn-cn-°p-hm≥

Ign-bptam ? thZ-]p-kvXIw \ap°p

Dd-∏p-X-cp-∂p≠v ̀ b-s∏-tS≠ F∂v.

H∂√ 365 {]mhiyw Cu Dd∏v

\ap°v Xcp-∂p-≠v. (One for each

day) hnip≤ ]usem-kn-s\-t]mew

Fs∂ i‡-am°p∂h¿ apJm-

¥ncw Rm≥ kI-e-Øn\pw aXn-bm-

Ip∂p F∂ t_m≤y-tØmsS Pohn-

°p∂ kphn-ti-j-am-bn-cn-°mw.

A{_-lm-apw, s]mØn-t -̂dns‚ ̀ h-

\-Øn-em-bn-cp∂ tPmk-̂ pw, Gen-

]p-tcm-ln-Xs‚ \oN-\mb ]p{X-

∑m¿s°m∏w Pohn® iap-th¬

_me\pw F√mw hyXykvX

kwkvIm-c-ß-fn¬ Pnhn-°p∂

kphn-ti-j-am-bn-cp-∂-h-cm-Wv.

Daniel - Lived in theGospel in different Cul-tures

Zm\n-tb¬ Bcm-bn-cp∂p? ̨ s\-

_p-°-Zvt\-k¿ sbcp-i-te-an¬

\n∂p ]nSn-®p-sIm-≠p-h∂ Hcp

_me≥. _m_n-tem¨ sIm´m-c-

Øn¬ ip{iqj sNøm≥ ]cn-io-

e-\-Øn-\mbn sXc-s™-Sp-°-s∏-´-

h -cn¬ G‰hpw ka¿∞≥.

F{_mb kwkvIm-c-Øns‚ {]Xo-

I-am-bn-cp∂p Ah≥. hyXy-kvX-

amb kwkvIm-c-Øn-te°p ]dn®p

\S-s∏-́ -h≥.

Zp¿e-£-W-߃ {][m-\-ambpw 6 FÆw

1.- Im-cWw IqSm-sX-bp≈ tIm]w.

2. -{]-tbm-P\w IqSm-sX-bp≈ kwkm-cw.

3.- ]p-tcm-K-Xn-bn-√m-sX-bp≈ hyXn-N-e\w

4.- D-t±-iy-an-√m-sX-bp≈ {]h¿Ø\w

5.- A-]-cn-N-Xsc hniz-kn-°p-I.

6.- kvt\-ln-Xsc sX‰n-≤-cn-∏n-°pI

18

bph-[mc 2011

Zm\n-tb-en\v t_¿Øv i ¿ F∂p t]¿

\¬In

Hcp hy‡n°v Ahs‚ t]¿ hfsc hne-s∏-´-

Xm-Wv. t]cp-am-‰p-∂-Xn-eqsS as‰mcp kwkvIm-c-Øn-

te°p am‰n-sb-Sp-°p-∂-Xn-\p≈ {iaw D≠m-bn.

km[m-c-W-°m-c-\mb _me-∑m¿°p kar-≤-amb

`£-Whpw t{ijvT-amb ho™pw BWv \¬Im≥

I¬∏-\-bm-b--Xv. efn-X-amb Pohn-X-Øns‚ ssien

am‰n BUw-_c ssien-bn-te°p Ahs\ am‰p-

hm≥, cmP-sIm-́ m-c-Øns‚ Pohn-X-ssi-en-bn-te°p

am‰p-hm-\p≈ DZy-aw.

I¬Z-b-cpsS ̀ mjbpw hnZy-Ifpw A`y-kn-∏n-°m-

\p≈ {Iao-I-cWw sNbvXp.

F{_mb kwkvIm-c-Øn¬ \n∂pw _men-temWy

kwkvIm-c-Øn-te°p am‰n-sb-Sp-°p-hm-\p≈ {Iao-

I-c-W-amWv CXn-eq-sS-sbms° sNøp-∂-Xv. Ch-

sbms° ]Tn-®p-sh-¶nepw Xm≥ Bcm-sW-∂p≈

t_m≤yw Zm\n-tb-en\v D≠m-bn-cp -∂p. Xs‚

`mjbpw hnZybpw kwkvIm-chpw \jvS-s∏-SmsX

Pohn-°p∂ kphn-ti-j-ambn Xocp-hm≥ Zm\n-tb-

en\v Ign-™p.

Zm\n-tb¬ 2:28 ̨ ¬ \mw hmbn-°p-∂Xv F∂m¬

Zm\n-tb¬ Zmcym-th-ins‚ hmgv®-bnepw ]m¿kn-cm-

Pm-hmb tImsc-ins‚ hmgvN-bnepw ip -̀s∏-́ n-cp∂p

F∂m-Wv. Hc-Sn-a-bmbn _m_n-tem-Wn¬ hs∂-¶nepw

s\_p-°-Zvt\-k¿ apX¬ tImsciv hsc-bp≈ 5

cmPm-°-∑m-cpsS ImeØv _m_n-tem-Wnse tZim-

[n-]-Xn-I-fn¬ A{K-K-Wy-\m-bn˛ 5 Gospel Bbn hnf-

ßn.

Zm\n-tb-ens\ CXn\p {]m]vX-\m-°nbLS-I-߃

1) Ah≥ hnip≤ Pohn-X-Øn-\mbn ka¿∏n-®p

cmP-t`m-P\w sIm≠pw cmPmhp IpSn-°p∂

ta¬Ø-c-amb ho™p-sIm≠pw Xs∂-Øm≥ Aip-

≤-\m-°p-I-bn√ F∂v Ah≥ Xocp-am-\n-®p. ]Icw

Bh-iy-s∏-́ tXm imI-]-Zm¿∞hpw ]®-sh-≈hpw.

Zm\n-tb-ens‚ D≈n¬ \n∂pw D≈ Bflm¿∞-amb

Xocp-am-\-am-bn-cp∂p AXv. AXp-sIm≠v ssZhw Zm\n-

Zm\n-tb-en\v _m_n-tem-Wn¬ D≠mbBZy A\p-`-h-߃

tb-en\p jWvU-[n-]s‚ apºn¬ Zbbpw Icp-Wbpw

e`n-∏m≥ CS-h-cp-Øn. hnip≤ Pohn-X-Øn\p \mw

\sΩ-Øs∂ ka¿∏n-°p-sa-¶n¬, AXn¬ \n∂p

\sΩ ]n¥n-cn-∏n-°m≥ {ian-°p∂ hy‡n-I-tfmSv /

i‡n-I-tfmSv ssZhhw CS-s]-Spw, hnip≤ PohnXw

\bn-°p-hm≥ \sΩ i‡-cm-°pw.

F¥p-sIm≠v \mw hnip≤ PohnXw

\bn-°Ww

a)\-ΩpsS icocw ssZh-Øns‚ aμn-c-amWv (1

sImcn :3:16) ]cn-ip-≤m-flmhv AXn¬ hkn-°p-∂p.

(1 sImcn : 3:16)

ssZh-Øns‚ aμncw hnip-≤-am-Wv. AXns\ Aip-

≤-am-°p-hm≥ \ap°v Ah-Im-i-an-√. ImcWw ]nXm-

hmb ssZhw \ΩpsS krjvSmhpw ]cn-]m-e-I-\p-am-

Wv. ]p{X-\mb {InkvXp \ΩpsS ho≠p-Sp-∏p-Im-c-

\m-Wv. ]cn-ip-≤m-flm-hns‚ hmk-ÿ-e-amWv \ΩpsS

ico-cw.

b)\mw ssZh-Øns‚ Iq´p-th-e-°m-c-\mWv (1

sImcn : 3:9)

\mw hyXy-kvX-cm-bn-cn-°p-hm≥ hnfn-°-s∏-́ -h-cm-

Wv.- A-Xp-sIm≠v ]pXnb krjvSn-bpsS A\p-`-h-

Øn¬ {InkvXp-hn¬ Pohn-°-Ww. a‰p-≈-h-cp-am-bp≈

_‘-Øn¬ hniz-kvXX ]men-°m≥ Ign-b-Ww.

hnip-≤-Po-hnXw F∂m¬F¥mWv?

Rm≥ hnip-≤-\m-bn-cn-°p-∂-Xp-t]mse \nßfpw

hnip-≤-cm-Ip-hn≥ F∂mWv I¿Ømhv Bh-iy-s∏-

´n-cn-°p-∂-Xv, Bbn-cn-°p∂ CSØv hniz-kvX-cm-bn-

cn-°p-I-bmWv.

hnizkvXX Bcpw \nco-£n-°p-hm≥ C√m-Ø-

t∏mƒ Bflm¿∞bpw kXy-k-‘-Xbpw D≈-h-cm-

bn-cn-°p-∂-XmWv hniz-kvX-X-bpsS e£-Ww. Weare what we are, when we are alone. A\o-Xnbpw

Ag-a-Xnbpw \nd™ kaq-l-Øn¬ AXn-\-Sn-a-s∏-

SmsX Pohn-°p-∂-XmWv hnip≤ Pohn-Xw.

Bflm-hns‚ ̂ ew (Kem : 5:22)

Bflm-hns‚ ̂ ew ]pd-∏-Sp-hn-°p-∂-XmWv hnip-

≤n-bpsS e£-Ww. kvt\lw, kt¥mjw XpS-ßn-

bh F√mw Hcp-h-\n¬ Ds≠-¶nte hnip-≤-Po-hn-X-

am-Ip-∂p-≈p. C{μo-b-Pbw am{Xw kqNn-∏n-°-s´, ico-

c-Øns‚ F√m Ah-b-h-ß-fp-sSbpw ta¬ ]q¿Æ-

19

s{]m^.-tP-°_v tPm¿Pv, sNß-∂q¿

bph-[mc 2011

amb \nb-{¥Ww D≠m-bn-cn-°-Ww. aq∂v Ipc-ß-I-

fpsS in¬]w \sΩ A\p-kva-cn-∏n-°p-∂Xv Acp-

Xm-ØXv ]d-b-cp-Xv, tIƒ°-cp-Xv, ImW-cpXv F∂m-

Wv. bmt°m:3:10˛¬ Hcp hmbn¬ \n∂p Xs∂

kvtXm{Xhpw im]hpw ]pd-s∏-Sp∂p F∂p \mw

hmbn-°p-∂p. \ΩpsS \mhns\ hfsc kq£va-X-

tbmsS D]-tbm-Kn-®ns√-¶n¬ hm°p-Iƒ hmfp-I-

fmbn amdpw. F{X ]cp-j-am-b, \nμy-am-b, {Iqc-amb

hm°p-I-fmWv Nne-cpsS hmbn¬ \n∂pw hcp-∂-Xv.

AXp a‰p-≈hsc apdn-s∏-Sp-Øpw, thZ-\n-∏n-°pw.The

tongue is but three inches long, yet it can kill a mansix feet high F∂Xv hmkvX-h-at√ ? hnip≤

PohnXw km≤y-am-bn-Øo-cp-∂Xv tbip-hp-am-bp≈

_‘-Øn¬ Pohn-°p-tºmƒ am{X-am-Wv.

2) Zm\n-tb¬ hn\-bm-\z-X-\m-bn-cp∂p

Zm\n-tb¬ s\_p-°-Zvt\-k¿ kz]v\hpw hymJym-

\hpw \¬In (Zm\o : 1:31˛45), Ah≥ cmPysØ

kIe a{¥-hm-Zn-I-fnepw B`n-Nm-c-I-∑m-cnepw ]Øn-

c´n hnin-jvT-\m-bn-cp∂p (Zm\o : 1:20). F∂m¬ Zm\n-

tb¬ ]d-bp-∂Xv X\n°v Poh-t\m-Sn-cn-°p∂ a‰m-

sc-°mfpw A[n-I-amb ⁄m\-an√ (Zm\o: 20:30)

F∂pw Cu cl-ky-ßsf shfn-s∏-Sp-Øn-s°m-Sp-

ØXv ssZh-am-sW-∂p-amWv (2: 28). F{X henb

hn\-b-Øns‚ DZmØ amXr-I-bmWv CXn-eqsS Zm\n-

tb¬ ImWn-®p-X-∂n-cn -°p-∂-Xv. tbml-∂m≥

kv\m]-I-\nepw Cu hn\bw \ap°v ImWp-hm≥

Ign-bpw (a¿s°m:1:7, ept°m:7:28). Fs‚ ]n∂mse

hcp-∂-h≥ Ft∂-°mƒ hen-b-h≥, Ahs‚ sNcp-

∏ns‚ hmd-gn -∏m≥ t]mepw Xm≥ tbmKy-\√

F∂mWv ]d-bp-∂-Xv. Cu hn\bw D≠m-I-W-sa-¶n¬

]cn-ip-≤m-flmhv D≈n¬ \nd-Ww, Xmgva-tbmsS

Hmtcm-cp-Ø≥ a‰p-≈-hs\ Xt∂-°mƒ t{ijvT≥

F∂v FÆp-tºmƒ (^nen: 2:3). a‰p-≈-hsc AwKo-

I-cn-°p-Ibpw BZ-cn-°p-Ibpw sNøp-tºmƒ \ap°p

kphn-ti-j-Po-hnXw km≤y-am-Ipw.

\ΩpsS `mc-߃ I¿Øm-hns‚ Npa-en-te°p

am‰p∂ CS-amWv {]m¿∞-\, F∂m¬ AXv sSen-

t^m¨ kw`m-jWw t]mse Bbn-cn -°Ww

ImcWw I¿Øm-hn-\v \tΩmSp F¥p-]-d-bm-\p≠v

F∂v \mw {i≤n-°-Ww. AXn-\-\p-k-cn®v Pohn-

XsØ {Iao-I-cn-°-Ww.

_mt_¬ kwÿm-\Øp Zm\o-tb-en-\p-≠m-bn-

cp∂ DØ-c-hm-ZnXzw F{X hep-Xm-bn-cp-∂p. ]t£

AXns‚ a≤y-Ønepw Ah≥ {]m¿∞-\bv°v kabw

Is≠-Øn. cmPm-hns‚ kz]v\hpw A¿∞hpw shfn-

s∏-SpØn In´p-hm-\mbn {]m¿∞n-°p-hm≥ kvt\ln-

X-∑m-tcmSp Bh-iy-s∏-Sp∂ Zm\n-tb-ens\ \ap°p

ImWp-hm≥ Ignbpw (Zm\o: 2:18). ]e¿°pw `‡n

IqSp-tºmƒ ssZh-hp-am-bp≈ Iq´mbva am{Xw aXn,

a\p-jy-\p-ambn bmsXmcp _‘-hp-an√ F∂m¬

Zm\o-tb¬ ssZh-tØmSpw kl-hn-izm-kn-I-tfmSpw

Iq´mbva ImWn-®p.

Bdmw A≤ym-b-Øn¬ cmPm-hns\ \a-kvI-cn-°m-

Ø-hsc knwl-°p-gn-bn¬ CSp-sa∂ I¬]\ h∂-

t∏mƒ Zm\o-tb¬ ]Xn-hp-t]mse amfn-I-ap-dn-bn¬ Infn-

hm-Xn-ep-Isf sbcp-i-te-an\p t\sc Xpd-∂n´p aq∂p-

{]m-hiyw ap´n-t∑¬ \n∂p sIm≠p {]m¿∞n-°p-∂-

Xmbn \ap°p ImWm≥ Ign-bpw. {]iv\-ß-fpsS a≤y-

Ønepw ]X-dmsX hnizm-k-Øn¬ \ne \n¬°p∂

Zm\n-tb-ens\ _lp-am-\-am-bn-cp∂p (6: 16) am{X-a√

kI-ecpw Zm\n-tb-ens‚ ssZh-ap-ºmsI `b-̀ -‡n-

tbm-sS-bn-cn-∏m≥ cmPmhp Xo¿∏p I¬]n-®p(6: 26).

Pohn® Np‰p-]m-Sp-Isf kzm\o-\n-°p-hm≥, cq]m-¥-c-

s∏-Sp-Øp-hm≥ ]cym-]vX-amb Pohn-X-ssien ̨ Livingthe Gospel, AXp Zm\n-tb-en\p km[n-®p.

\ΩpsS tPmen-Øn-c-°n-\n-S-bn¬ {]m¿∞-\bv°p

kabw Is≠-Øm≥ \mw ]e-t∏mgpw ]cm-P-b-s∏-

Sp-∂nt√? Hmtcm Znh-khpw Bcw-`n-°p-tºmgpw

A∂sØ {]h¿Ø-\-Øn-\m-h-iy-amb i‡nbpw

Ir]bpw tNmZn-®p-hm-ßmw. k‘ym ka-bØv

A∂∂p A\p-`-hn® ssZh-Ir-]-I-sf-tbm¿Øp

ssZh-k-∂n-[n-bn¬ hn\-b-s∏-́ p, ssZhsØ kvXpXn-

°mw. {]m¿∞-\bv°p kabw th≠m, `mj

th≠m, kmlnXyw th≠m \ΩpsS efn-X-amb

hnizm-khpw sNdp hmN-I-ßfpw I¿Ømhv \∂mbn

a\-kn-em°n A\p-{K-l-߃ ]I¿∂p-X-cpw.

{]m¿∞\ Pohn-X-Øn¬ i‡n-{]m-]n®v Pohn-°p∂

kphn-tijw Bbn \ap°v amdmw.

4) Zm\n-tb¬ ssZh-Øn¬ am{Xw B{i-bn-®p

Hcp-Iq´w Bfp-Iƒ, Pohn-X-Øn¬ F√m-hn[

ku`m-Ky-ßfpw e`y-am-Ip-tºmƒ ssZhsØ ad-

°pw. Cu temI-Ønse \nt£]w aXn-sb∂p

IcpXn AXn¬ Aan-X-ambn B{i-bn-°pw. as‰mcp

Iq´¿ {]iv\-߃ hcp-tºmƒ ssZh-Øns‚ kvt\l-

sØbpw Icp-X-en-s\bpw Ipdn®v kwi-bn®v ssZh-

Øn¬ \n∂-I-epw. F∂m¬ Zm\n-tb¬ F√m kml-

N-cy-ß-fnepw ssZh-Øn¬ B{i-bn-®p. 6˛mw

A≤ymbw 10-̨ mw hmIy-Ønse apsº sNbvXp h∂-

Xp-t]mse F∂ hm°p-Iƒ AXmWp kqNn-]n-∏n-

°p-∂-Xv. XpW-bm-bn-cp-°p∂p (k¶o: 46:1) hnizm-

k-tØmsS apt∂-dp-tºmƒ Pohn-°p∂ kphn-tijw

Bbn amdp-hm≥ \ap°v Ign-bpw We may forget to

live the Gospel, Living the Gospel- It is not something

we should forget. Let us re-dedicate ourselves to the

Gospel in the true sorce of the term in whatever cul-

ture we are. Let us pray that the Holy Spirit helps us

to be living the Gospel or to be the 5th Gospel.

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As we live in the Americanculture as a faith community, we

have to reflect and uphold thecentrality of the gospel in ourexistence on this part of the globe.

Wonder why the North Americanchurches have lost their influencein society and culture, and the newgeneration rejects the church and

faith? Are we successful in reachingout with the “good news” to thesecular world and the culture

around us? Will our children berooted in the faith and traditionsof our church?

To answer these questions, let’stake a look at a snapshot of thecultural landscape. With any

evaluation of the current culture,it is apparent that society is notwell. Despite the growth of

democracies and technologicaladvancements to addressseemingly every ailment of

humanity, we still have profoundproblems. We are living in a worldwhere the dignity and sanctity of

life is questioned. The primaryhuman institutions of marriage andthe family are under attack and in

Living The GospelIn Different Cultures

great danger of being redefined in

unchristian ways. Materialism,selfishness, and greed are stillconstant companions of many

Christians and even churches.

As Christians, we have to acceptmuch of this blame for this spiritual

and moral decline. Those whoreject the church and the faith doso because of experience, not of

ignorance. When we fail to live byour faith and principles, we areturning people away from the

gospel. When we fail to live thegospel at all phases of our lives,those around us recognize the

discord in our Christian living.When our eyes are fixed on worldlythings we gradually become

conformed to its standards, we arelosing our radiance; we are notspreading the light of the gospel in

this world and our fruitlessChristian lifestyles deter people

from coming to church and

accepting our faith. Of those whoattend church, many areinterested in “church”, but not in

Christ. To some, church becamepart of the tradition and for someothers it’s just an organization for

social interaction! Many in thechurch are making the seriousmistake of not knowing the Holy

Spirit! In this context, how can weredefine our spirituality and livethe powerful and glorious gospel

of our Lord?

First, the truth of the gospelmust transcend across all physical

and cultural barriers. Remember,Christ and gospel are focal pointsand our lives must revolve around

them, not around the culture(prayer point: Lord, prepare myheart to accept thy Word).

Find devoted time to listen andread the Word of God and meditate

The glorious gospel must be deeply rooted

and alive in our hearts and thoughts. The

Word has to become flesh in our life. The

Word has to incarnate in us and must be

evident in all our walks. When the Word is

not becoming flesh (life), it remains

conceptual and we see disconnect and

discord in our life as Christians.

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on the Word. Hearing and studyingthe Word of God became an option

in the current culture; it’s the lastthing in our priority list. Satankeeping us b-u-s-y (buried under

Satan’s yolk) and sadly we, the socalled Christians push Christ andthe gospel to the periphery of our

lives. The cares of the world ischoking out the glorious gospel.We read in 1st Corinthians: “For the

message of the cross is foolishnessto those who are perishing, but tous who are being saved it is the

power of God.” Much prayer isneeded for the Spirit of the Lord toprepare our calloused hearts to be

tilled and prepared to receiveChrist and His power. Our childrenneed to see us meditating on the

word of God and kneeling downbefore the Lord.

Second, the gospel must be lived

(reflected well in our day to day life)– (prayer point: Lord, I beseech yourabiding presence in me and allow thyWord to become deeply rooted in me

by your grace and power to bear fruitfor your kingdom.)

The Word of God and our faith

cannot simply remain conceptualor on the pages of a book. Theglorious gospel must be deeplyrooted and alive in our hearts andthoughts. The Word has to becomeflesh in our life. The Word has toincarnate in us and must beevident in all our walks. When theWord is not becoming flesh (life),

it remains conceptual and we seedisconnect and discord in our lifeas Christians. The seed remains asthe seed if it is neither taking rootnor sprouting. We are counter-witnessing when we don’t grow andbear fruits in our Christianministry. The life of a Christianmust be a living testimony to thosearound and should provide aglimpse of hope and light to thoseliving in despair and darkness.

Third, the gospel must be sharedand witnessed (Prayer point: Lord,help me to reach out to at least oneperson today.)

Christ challenged us to befishers of men. Fish won’t come tous; we need to reach out to the lostworld to share the joy, peace, andlove we experienced in our faith.We need to start from where we areto reach out to our friends, co-workers, neighbors, and families.We are commanded to go out tothe ends of the world to preach thegood news of Jesus Christ. God iscalling us to move beyond self-seeking motives of faith andredirect our focus on reachingothers. God has placed His churchin the middle of a lost and fallenworld. Therefore, we have to takethe message of gospel to thetroubled culture with confidence,not in ourselves, but in the gospel.The problem with North Americanchurches is that they are fightingover preferences and issues thatdo not matter, while the world and

the surrounding communities areperishing without Christ! When wefail to fulfill our calling, we becomestumbling blocks to others intheir heavenward journey. Let’slive in the power and grace of thegospel and witness Christ tobecome Kingdom builders in thislost culture by putting on the fullarmor of God (i.e. belt of truth,

breast plate of righteousness,shield of faith, helmet ofsalvation, shoes of readiness to

spread the good news, and swordof the Word of God).

In Acts 17, we see Apostle Paulgoing into the middle of the

culture in Athens where evil,idolatry, and sin existed at itspeak. He was distressed to see the

city with its idols and faithfullypreached the truth of the gospelat the marketplace, particularly to

the philosophers. Paul trusted inthe power of the gospel. Thepower to save sinners and

transform culture rests not on usor our presentation skills, but onChrist alone. Paul fulfilled his

calling and trusted the Lord withthe results.

For a final thought: Christ is

calling…. culture is calling as well.Which one would you respond to?Answer the call of culture with the

gospel of Christ. Christ is calling usnot to conform to the prevailingculture, but rather to be transformed

in the light of the gospel.

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The North East Region Yuvajanasakhyam activities for the year

2011 was inaugurated byMarthoma Diocese North America& Europe Bishop’s Secretary Rev.

K.E. Geevarghese at Epiphany MTC,New York on June 5, 2011.President Rev. Benjamin George

presided over the meeting.Secretary Dr. Shibu Josephwelcomed theYuvajanasakhyam

members and guests. Treasurer Mr.Biju Varughese spoke on thevarious activities planned for 2011.

North East Region Yuvajanasakhyamactivities for 2011

Vice President Mr. Babu Varughesegave vote of thanks.

The region conducted theYuvajanasakhyam Kalamela onAugust 7, 2011 at Epiphany MTC,

NewYork. There were competitionsfor song-solo (male & female), song-group, bible reading, elocution,

essay writing, and bible quiz. StJohns MTC was the overall winner,followed by Epiphany MTC in

second place and St Thomas MTCin third place.

The 8th Regional Yuvaja

nasakhyam volleyball tournamenttook place on September 10th,

2011 at Hillburn, NY. There wasintense competition amongst thetop 5 teams from the region. After

a thrilling final, Long Island MTCwon the championship trophy. StStephens MTC was the runner up.

The region will be hosting aChristmas Carol Song competitionon December 25, 2011.

A young boy had just gotten

his driving permit. He asked his

father, who was a minister, if theycould discuss the use of the car. Hisfather took him to his study and

said to him, “I’ll make a deal withyou. You bring your grades up,study you Bible a little and get you

hair cut and we’ll talk about it.’’After about a month the boy cameback and gain asked his father if

they could discus use of the car.They again went to the father’s

study where his father said, “Son,

I’ve been real proud of you. You

have brought your grades up,you’ve studied your Biblediligently, but you didn’t get your

hair cut!’’The young man waited a

moment and replied, “You know

Dad, I’ve been thinking about that.You know, Samson had long hair,Moses had long hair, Noah had

long hair, and even Jesus had longhair.....’’ To which his fatherreplied, “Yes, and they walked

every where they went’’

Long Hair

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