F n-^m-\n-tbmkv Xncp-ta-\n-bpsS {]`m-j-w pdn- p-iƒ

Transcription

1 amxyqkv am F n-^m-\n-tbmkv 75 F n-^m-\n-tbmkv Xncp-ta-\n-bpsS {]`m-j-w pdn- p-iƒ kºm-z-i : si. t n, si. tpm 1. I Ør-{]m \ {]nb hnizm-kn-i-tf, sszhw \ΩpsS ]nxm-hmwv; ]p{x Xºp-cm- \m-wnxp shfn-s -Sp-Øn-b-Xpw. ]p{xs \ma-øn At]- n- p- h s mw k hpw ]nxmhp snbvxpxcp-sa v tbip ]e kµ `ß-fnepw {]kw-kn- n- p- v. AXn-\-\p-k-c-W-ambn \ap v snm p-hm-\p {]m \ tbip-x-ºp-cm ]Tn- n- n-cn- p XmWv I Ør-{]m -\. ""kz -ÿ-\mb ]nxmth'' F m-cw-`n- p {]m -\-bm-wv I Ømhns {]m -\. Xs \maw hnip- -am- -s -S-W-sa p {]m n- p Xn\v CXv CS-bm- p- p. AXp-aqew \ΩpsS Pohn-X-Øn sszh- Øn\p alxzw simsp -W-sa v sszhw {]Xo- n- p- p. ]nxm-hns CjvSw kz -Øn-se-t mse `qan-bnepw BI-W-sa v \Ωƒ {]m n- p- p. Cu `qan-bnse F m Pohn-Iƒ pw ` -W-hpw, `wknbpw sszhw \ Ip- p-sh v ]m p-im-c ]msp- p. \ap pw Znh-kw-tXm-dpap ` Ww Xc-W-sa p ]nxm-hn-t\msp \mw {]m n- p- p. ISßsf ]cn-l-cn- p- -Xn\v sszh-øn\p am{xta km[n- p-i-bp- q. \ap p tzmjw snøp- -h-tcmsp an- -Wsa v I Ømhp \tωmsp I n- p- p. AXp-t]mse \Ωfpw a p- -h-tcmsp an- p- Xv AXym-h-iy-amb kwk-xn-bm-wv. sszh-tøm-sp \nc- -c-{]m -\- bn qsn am{xta a\p-jy\v CXv km[y-am-iq. a\p-jy p XΩn kam-[m-\-an-s - n sszhw \tωmsp an- p-i-bn-s v CXn-eqsS hy -ambn a\- n-em- mw. I Øm-hns\ ]co- n- m kmøm ASpØp h -Xp-t]mse (hn.-a-ømbn 4:1) _e-lo-\-cmb \Ω-tfbpw hgn-sx- n- p-hm kmøm 221

2 ae- -c-bpss kuay-tx-p v t\m p- p- v. I Ømhv kmøms\ ]co- WØn txm n- -Xpt]mse \Ω-fpw ]co- -W-Øn hnp-bn-i-fm-i-w-sa- n sszhtømsp {]m n-t Xv Bh-iy-am-Wv. Fs - m cmpy-hpw, i nbpw, al-xzhpw sszh-øn-t -Xm-sW v Cu {]m -\-bn-eqss \Ωƒ kω-xn- p-i-bm-wv. \ΩpsS {]m \ Bflm-hn-em-sW v tbip-x- ºp-cm ]Tn- n- n- p- v. Bflmhp t{]cn- n-s - nse icn-bmb {]m \ \S-Øp-hm Ign-bp-I-bp- q. AXp-sIm- mwv an- -s -S-W-sa v sszh-tømsp \mw {]m n- p- -Xv. Bflmhp t{]cn- n-s - nte kxysø- p-dn- pw, \oxn-sb- p-dn- pw, \ymb-hn-[n-sb- p-dn pw \ap p t_m[w hcn-i-bp- q. F n am{xta ]m]- -a-bp \ΩpsS {]m \ ^e-{]-z-am-ip-i-bp- q. Aßs\ Cu {]m -\-bn ]nxmhpw ]p{x\pw ]cn-ip- m-flmhpw Dƒs -Sp {XnXz-Øns \maw Dƒs -Sp- p. \ΩpsS Bcm-[-\-bn I Ør-{]m \ D]-tbm-Kn- p- -Xn-eqsS {XnXzsØ AwKo-I-cn- p- Ibpw Bcm-[n- p-ibpw _lp-am-\n- p-ibpw BWv snbvxp-h-cp- - Xv. tihew A[cw sim p Hcp hymbm-a-ambn CXv am -s -SmsX Bflm-hns {]tnm-z-\-øn-eqss Bflm -ambn {]m n- p- h v I Ør-{]m \ F pw Bizm-khpw A\p-{K-l-hp-am-Wv. 2 tbip-hns\ {i n p t\m p-hn (F-{_m-b 3:1) {InkvXp-hns\ t\m p- -Xn hnhn-[-ß-fmb {]tnm-z-\-ß-fpw Bib-ßfpw I Øm-hns\ ]n ]- nb kaq-l-øn F pw D m-bn-cp- p. Cu temi-tømsv bm{x-]-d- -h-cnepw C v Pohn- n-cn- p- -hcnepw C\n P\n- m Ccn- p- -h-cnepw Cu hyxykvx apj-ßsf \ap p ImWmw. tbip-hns\ t\m p- -Xn blq-z- m F{]-Im-c-am-bn-cp p: ZpjvS- \ym-b-tømss tbip-hns\ t\m n, tihew Hcp X s ai-\mbn tbip-hns\ t\m n, hnzym-hn-lo-\-\mb Hcm-sf \ne-bn. sszh-zqj-w- m-c-\m-bn, tami-bpss \nbaw ]men- m-ø-h-\m-bn, Np - m-cpssbpw ]m]n-i-fp-ssbpw kvt\ln-x-\m-bn tbip-hns\ blq-z t\m n. 1. A p-tømss tbip-hns\ t\m n-b-h : hm p-i-fn A pxw ]q -h, {]tnm-z-\-ß-fn A pxw ]q -h, AXn-i-b-{]-hr- Øn-I-fn A pxw ]q -h. 2. Kpcp-t{i-jvT F \ne-bn t\m n-b-h : sndp- - m-c-\mb [\-hm, \msp-hm-gn-bmb ]oem-tøm-kv, Im h-cn- p- nse ixm- [n-]. 3. ap hn-[n-tbmss tbip-hns\ t\m n-b-h : \nt m-zn-tam-kv, iacn-bm- mcn kv{xo, k m-bn. 222

3 amxyqkv am F n-^m-\n-tbmkv 4. Pohn-X-Øn kaq-e-amb am w B{K-ln v tbip-hns\ t\m n-bh : ]m]n-\n-bmb kv{xo, c -{km-h- m-cn-bmb kv{xo, IpjvTtcm-Kn, he-xp-`m-ksø I {InkvXp-hns\ Hcp {InkvXym\n Fßs\ t\m Ww: temi-c- n- Xmhv F \ne-bn, GI-a- y-ÿ F \ne-bn, t{ijvt-\mb CS-b F \ne-bn, alm-]p-tcm-ln-x F \ne-bn, kujy- Zm-b-I, Ir]-bpsS A\ K-f-{]-hm-lw, Icp-W-bpsS Dd-hn-Sw, F m {]iv\-ß-fp-tsbpw ]cn-lm-c-i. 3. apj-øns `mh-am- -ß-ƒ DXv]Øn ]pkvx-i-øn C{]-Imcw \mw hmbn- p p; sszhw kz w kzcq-]-ønepw kzr-iy-ønepw a\p-jys\ krjvsn- p- m n. AXn-t hmgp-hm\pw Ah\v A[n-Imcw simsp-øp. GI-\mbn Ccn- p- Xv \ F v Nn n v X -Xmb XpW-tbbpw Ah\p simsp- Øp. GZ txm- -Ønse PohnXw a\p-jy\v ico-c-øn\pw a\- n\pw Bflm-hn\pw Hcp-t]mse Bizm-khpw t{]m m-l-\hpw \ Ip Xc-Øn Bbn-cp- p. ]dp-zo-k-bpss A\p-`hw F pw a\p-jy v hmkvzm\w snbvx sszhw, A\p-k-c-W-t Sp Im n-b-t mƒ a\p-jys\ imkn- p- p. XpS p PohnXw a\p-jy-po-hn-x-øn [mcmfw hyxn-n-e-\-߃ hcp-øn. imco-cn-i-x-e-øn-epw, am\-kn-i-x-e-øn-epw, Bflo-b-X-e- Ønepw {]I-S-amb am -߃ Ah-\n Df-hm- n. apjw a\- ns IÆm-Sn-bm-Wv. lrz-b-øns `mh-am- -߃ Ft mgpw apjøv {]Xn-^-en- pw. B {]Xn-^-e\w a p- -h-cpss Pohn- X-Ønepw am -߃ D m- m-dp- v. Xncp-h-N\ ]pkvx-i-øn ]pxnb \nb-ahpw ]gb \nb-ahpw hni-i-e\w snøp-tºmƒ apj-`m-h-øn\p am w h hnhn[ Zriy-߃ \ap v e`n- p- p- v. Ah-bn GXm\pw Nne {][m-\-s - h {]kvxm-hn- p-sim- -s. 1. Imbo sszh-øn\v hgn-]msv A n- p ktlm-z-c- m-cm-bn-cp p Imtb- \pw, lmt_-epw. F m lmt_-ens hgn-]m-sn sszhw {]mk-zn- -t mƒ Imtb\v tim]w h n- p, Ahs apjw hmsn. (D-Xv]Øn 4:6) Akq-b-bmWv Cu apj-øns ]n n-ep Imc-Ww. \Ωn-ep sszh-øns Bflmhv lrz-b-øn \ Btem-N\ ]d p Xcptºmƒ Ahbv v \mw ap K-W\ simspøm Akq-bsb \ap v adn-i-s- mw. CXn\v ]q Æ-a-\-t mssbp ka Ww \ap-t -h pw Bh-iy-am-Wv. \ΩpsS {]m -\-Ifpw At]- -Ifpw bmn-\-ifpw sszh-øn\v kzoim-cy-am-i-w-sa- n lrz-b-ip- n-tbmss \sω sszh- 223

4 ae- -c-bpss kuay-tx-p v Øn\p hnt[-b-s -Sp-Ø-Ww. Kncn-{]-`m-j-W-Øn ]d-bp p: ""lrz-bip- n-bp- -h `mky-hm- m, Ah sszhsø ImWpw.'' (hn. aømbn 5:8) 2. s\l-aymhv {]m \ ]pkvx-i-ß-fn s\lvaymhn-s\-t mse {]m n- phm ]e-t mgpw Bh Øn- p- Xv B {]m -\-bpss {]txy-i-xsim- m-wv. A lvinjvs -cm-pm-hns Ccp-]Xmw B n \okm amk-øn ho p ]I p simsp- p s\laymhn-t\msp cmpmhp tnmzn- p p: ""\ns apjw hmsn-bn-cn- p- Xv F v?'' (s\laymhv 2:2). hnip Be-b-sØ- - n-bp at\m-zpx-j-am-bn-cp p Cu apjw hmsen\p Imc-Ww. Bcm-[-\bv p]tbm-kn- p tzhm-e-bw, sszh-øns aµn-c-am-wv; H w a\p-jys lrz-bhpw sszh-øns aµn-c-am-sw v hnkva-cn- p-iq-sm. sszhm-flm-hns hmk-ÿ-e-amwv Ch c pw. s\laymhns\ kw_- n- n-s-tømfw ]m]-t_m-[-hpw, Ip -t_m-[hpw Xs apj-hm-s-en\v Imc-W-am-bn. hm p-simt m, I Ωw simt m sx p snbvxn- p-s - n hnip- -Po-hnXw \bn- p- -h-cpss apjw hmspw. ]m]-ßsf an- p-hm sszh-øn\p am{xta Ign-bp-I-bp- q. \ΩpsS ]m]-sø- n sszhmflmhv shfn-s -Sp-Øn-bm AXv Dƒs m- p-hm-\pw, sx m-sw v t_m y-s -Sp-hm\pw \ap v a\- p- m-h-ww. s\laymhv CXn\v aip- S-am-sbmcp DZm-l-c-W-am-Wv. ITn-\-amb D]-hm-k-Øn-eq-sSbpw Xo vwamb {]m -\-bn-eq-ssbpw sszh-kw-c- Ww e`n- p-hm AXy-[n-I-amb B{K-l-tØmsS Ic p {]m n Hcp hy nsb s\laymhn \ap p Z in- mw. 3. Um\n-tb ]cn-ip- -\mb ]utemkv «olm-bpss `mj-bn sszh-øns aµnc-amb a\p-jys\ hnip- n v ]Icw Aip- n- p-th n D]-tbm-Kn- m sszh-in- bv v Imc-W- m-cm-ip- p. ""\n߃ sszh-øns aµn-csa pw sszh-øns Bflmhv \nß-fn hkn- p p F pw \n߃ Adn-bp- n- tbm? sszh-øns aµncw \in- n- p- -hs\ sszhw \in- n pw; sszh-øns aµncw hnip- -at m. \nßfpw Aß-s\-X-s.'' (1 simcn- y 3:16,17). Btcm-Ky-ap ico-chpw a\ pw sszhw \ap p I\n p \ Iptºmƒ Ahsb sszhni-aq-ey-ß-fpss h -\bv pth nbpw kz - cm-py-øns A`n-hr- n-bv m-bn pw D]-tbm-Kn- m \mw {i n- -Ww. ho v IpSn v aø-\mb Um\n-tb kz w a\- m- n v hncp

5 amxyqkv am F n-^m-\n-tbmkv ambn {]h Øn-t n h p. CXv Um\n-tb-ens apj-`m-h-øn\v am w hcp-øn. hnip- -am-bn-cn- p Xns\ Aip- -am- p- Xv sszh-tim-]- Øn\v Imc-W-am-Wv. 4. l F m-\m-bpss `mcy-am-cn Hcm-fmb l ` Øm-hns {]oxn v ]m{x-am-bn-cp-s - nepw btlmh Ah-fpsS K `w AS- n-cp- p. at\mhy-k-\-tømss Ic- p-{]m n- p l -bpss a\ v ]ptcm-ln- X-\mb Gen a\- n-em n Ahsf kam-[m-\n- n- p- p. Bflm ambn btlm-h-bpss k n-[n-bn lrz-bsø ]I l bv v sszh-øns A\p-{Klw a y-ÿ-\mb Gen ]ptcm-ln-x-\n-eqss e`n- p-i-bm-wv. hyk\w \nd v \n p l -bpss apj-`mhw im am-ip- Xv Gen ]ptcm-ln-xs adp-]-sn-bn-eq-ss-bm-wv. sszh-øns {]Xn-]p-cp-j-\mb ]ptcm-ln-xs ÿm\w hyk\w AI- p- -Xn {][m\ ] p-h-ln- p- p- v. Gen ]ptcm-ln-xs adp-]sn l bv v {]iv\-]-cn-lmcw \ In-b-Xp-t]mse sszh-øns Imcy-ÿ-\mb ]ptcm-ln-xs adp-]sn hnizm-kn-iƒ v k -S-]-cn-lm-c-Øn\v ]cym- ]vx-am-wv. ]ptcm-ln-x- m v Bflo-b-Im-cy-ßsf n DZvt_m-[\w \S-Øm sszhw A[n-Imcw \ In-bn- p- v. sszh-øns Ir] e`n l m-bpss apjw ]ns hmsn-b-xp-an-. (1 imap-th 1:18) \ΩpsS `mc-ßfpw {]bm-k-ßfpw Bflm -ambn Cd- n-sh- m hyk-\n- p apj-`mhw \ap pw kt m-j-øn-t Xpw Bizm-k-Ønt Xpw B n am mw. euio-i-amb Pohn-X-Øn apj-hm w \nxy-kw- `-h-ambn am -s - p-sim- n-cn- p- p. Bflo-b-Po-hnXw ]cn-]q Æ-ambn \bn- p- -h\p am{xta apjw hmsm-xn-cn- p- Xv km[y-am-iq. hnip tbml- m (4:23) Bflm-hn Bcm-[\ \S-tØ- -Xns Bh-iy- IX {]txy-i-ambn {]Xn-]m-Zn- n-cn- p- p. ""kam-[m-\-tømss t]mbvsim- p-i, C{km-tb-ens sszh-tømsp \o Ign {]m - \bpw At]- bpw Ah \n\ v Xcp-am-dm-I-s.'' F Gen ]ptcmln-xs kam-[m-\-h-n-\-߃ C pw hnip _en-bn ]e Bh Øn ]ptcm-ln-x {]m -\m-]q w Biw-kn- p- p. 5. FΩm-hqkn-te v bm{x-bmb c p-t] bcp-i-te-an \n v Ggp \mgni Zqc-ap FΩm-hqkv F {Kma- Øn-te v injy- m-tcm-ssm w tbip-x-ºp-cm A]-cn-Nn-X-\mbn ISs -Øp-Ibpw IqsS bm{x snøp-ibpw snbvxp. A]-cn-Nn-X-`m-h-Øn tn p \S tbip Ah hmzn- p Imcy-sØ- p-dn v At\z-jn- p-tºmƒ hmsnb apj-tømss B -cy-]q w tbip-hns\ Ah t\m p-i-bm-wv. X n- p kz`mhw apj-hm- -Øn\v Imc-W-am-Wv. tzjy-kz-`mhw apj-hm- -Øn\v Imc-W-am-Wv. X p-øcw, ]cn-lmkw 225

6 ae- -c-bpss kuay-tx-p v Ch-sbm-s bpw apj-hm- -Øn\v \nzm-\-ß-fm-wv. Chbv v ]cn-lm-cw, A\- -ambn Hgp-In-sb-Øp sszh-ir-]bpw Icp-Wbpw am{x-am-wv. hnip- m-flmhv \ Btem-N-\-Iƒ \ap p Xcp-tºmƒ kwibw ]cnl-cn- -s -Sp- p. A]-cn-NnXthj-Øn bm{x- m-tcm-ssm w k -cn- p tbip-x-ºp-cm Xncp-h-N-\-Øns s]mcpƒ hni-z-ambn hnh-cn- p-ibpw k y-bv p AØm-g-k-abw ` -W-Øn-\n-cn- p-tºmƒ A -sa-spøv A\p-{K-ln v \pdp n ` n- p-hm \ Ip- Xv H w Ccp- -h-cpss IÆp Xpd- n- p. Ah-cpsS apjw kt m-j-]q Æ-am-bn. ]m]-]- n-e-amb A -co- -Øn \n v hnip- -Po-hnXw ho pw B{Kln- p-sim v A\p-Xm] lrz-b-tømss a\ pw lrz-bhpw kz - Øn-te- p-b Øn hnip _en-bn kw_- n- p- -h pw, Xncpi-co-c-c- -ß-fpsS A\p-`hw Ahs hnjm-z-ap-jsø am n Xo w e`n Xo m-s-i-s\-t mse kmbqpyw e`n A\p-`-h-Øn-em n Xo p-sa- Xv \n -b-amb kwk-xn-x-s. Pohn-X-Øns hnhn[ taj-e-i-fn {]h Øn- p a\p-jy v kam-[m-\hpw Dd- hpw \jvs-s v hnjm-z-ap-j-`m-h-øn\v ASn-a-bm-bncn- p-tºmƒ {InkvXp-hns kam-[m\w Biw-kn- p apj-`mhw {]Imiw \ Ip- -Xmbn F pw \ne-\n pw. Ah- -te v t\m nb-h {]Im-in-X-cm-bn, Ah-cpsS apjw e n- -Xp-an-. 4. Iuam {]m \ \ΩpsS k`-bnse {]amww A\p-k-cn v Ggp-t\cw {]m n- -Wsa v \ap- -dn-bmw. Hmtcm ka-bhpw Iuam snm n-bmwv {]m -\- Iƒ Bcw-`n- p- -Xv. ]nxm-hn\pw ]p{x\pw ]cn-ip- -dq-lmbv pw kvxpxn F p ]d v Iuam-{]m \ Bcw-`n- p- p. Aßs\ {XnXz- Øns \maw kvxpxn- -s -Sp- p. sszhta \o ip -ap- -h-\m-ip p F v ]ecpw {]m n- p p v. "ip w' F v Hcp \ma-]zw ae-bm-f- Øn-en-. AXp-sIm v "]cn-ip- ' F pw "]cn-ip ' F pw kwt_m- [\ sntø- -Xm-Wv. kz -ÿ-\mb ]nxmth F {]m -\-bn Hallowed be Thy name F p ]d- n-cn- p- p. AXp-sIm v ]cn-ip- F p snm - Ww. AXp-sIm v "]cn-ip- -s -Sp-ØpI' F {]tbmkw icn-b-. "]cnip- -am- -s -SWw' F mwv icn-bmb {]tbm-kw. Ir]-\n-d adnbta F `mkøv "ip n-a-xn-bmb' I\y-I-a-dn-bmta Xºp-cms AtΩ F mwv snmt - -Xv. hnizm-k-{]-am-w-øn km[m-cw snm p "X m ki-ehpw \n Ωn- -h\pw' AXn\p ]Icw "X m kiehpw \n Ωn- -s - -h\pw' F mwv D]-tbm-Kn-t - -Xv. ]m]-tam-n-\-øn-\p amtam-zok H p am{xta F Xv sx mb {]tbm-k-am-wv. "Hcn- am{xw' F mwv icn. Ip n-en-tbm-\n "Dbn- 226

7 amxyqkv am F n-^m-\n-tbmkv tc-ip-t m cmp' F -Xn-\p-tijw "ip_tlm' F v ] - m-c ]dbp `mkw D v. XpS v Fs icocw ` n-s c w ]m\w snbvhm F p ]d-bp- p- v. AXv sx m-wv. "snbvthm ' F - XmWv icn. HutZym-Kn-I-ambn "snbvtxm ' F p ImWp- p. AXp sx mwv ImcWw amtam-zokm ka-bøv I Øm-hns Xncp-c w IpSn- p- p- v. AXp-sIm v AXn-\p-tijw hnizm-kn-iƒ ico-c-c w A\p-`-hn- p- p. XpS pw hnizm-kn-iƒ hnip Ip m\ A\p-`hn-t - -h-cm-wv. Hcp {]mhiyw hnip Ip m\ A\p-`-hn- p- Xv axn-bm-ip- n-. si. t n: dn. sluvam-ã, Ip -d-gn-iøv, sn pfw. si. tpm : dn. sslkviqƒ A ym-]- I, Ip -d-gn-i-øv, sn p-fw. 227

8 ae- -c-bpss kuay-tx-p v 76 Mar Epiphanios: Sermon outlines Collected by: Fr. Johnson Punchakonam Fr. Mathews George 1. ARISE I. Arise from the dead (Eph 5:14)The inspiration of spiritual initiative. The man with a withered hand was asked to stretch out his hands. As soon as he stretched out his hand, his hand was healed. The man had taken the initiative. II. Arise and eat (1king19:5).Initiative against depression. The angel did not give Elijah a vision or explain the scriptures or do anything remarkable; he told Elijah to do the most ordinary thing. III. Arise and shine. (Isaiah 60:1)Initiative against drudgery. If we will arise and shine, drudgery becomes divinely transfigured. Jesus Christ washed the feet of His disciples- a drudgery the duty of a slave. IV. Arise; let us go hence.( John 14:3) Initiative against dreaming Dreaming about a thing in order to do it properly is right, but dreaming about it when we should be doing it is wrong. After our Lord had said those wonderful things to his disciples, we might have expected that He would tell them to go away and meditate over them all. ìcome ye yourselves apart.î This is a command for them to meditate to know what God wants us to do. Dreaming after God has spoken is an indication that we do not trust him. 228

9 amxyqkv am F n-^m-\n-tbmkv 2. INTERCESSION St.Jn 14:13, Job 42:10 Intercession is a hidden ministry that brings forth fruit whereby Father is glorified. An average view of the Christian life is that it means deliverance from troubles. (Jn 16:33). ìbehold, we go up to Jerusalem (Lk18:31). Jerusalem stands in the life of our Lord as the place where he reached the climax of His fatherís will.î I seek not mine own will, but the will of the Father who hath sent meî. That was the one dominating interest all through our Lordís life, and the things He met with on the way, joy or sorrow, success or failure, never deterred Him from His purpose. He steadfastly set his face to go to Jerusalem. God called Jesus to what seemed unmitigated disaster. Jesus Christ called His disciples to see him put to death. He led everyone of to the place where their hearts were broken. Jesus Christís life was an absolute failure from every stand point, but Godís what seemed failure from manís stand point was a tremendous triumph for from Godís, because Godís purpose is never Manís purpose. We are apt to say that because a man has natural ability, therefore, he will create a good Christian. It is not a question on our equipment but of our poverty, not of what we bring with us but of what God put in to us. Intercession does not mean bringing our personal sympathies to the presence of God and demanding that he does what we ask. Our approach to God is due entirely to the vicarious identification of our Lord with sin (Hebrew 10:19) in practice we do not identify ourselves with Godís interests in others we give emphasis to out natural sympathy. Vicarious intercession means that we substitute Gods interest in others for our natural sympathy with them. Intercession means filling up that which is behind of the afflictions of Christ. 3. THE LAW One key to understand the letters to Romans is to properly distinguish between the several ways St.paul uses the word ìlaw ìin this Epistle. There are five different types of Law in this epistle. 1. The Mosaic Law. (Romans 2:12-13)It was written by God, and given to the Israelites through Moses. This law reveals Godís righteousness to prepare men for Messiah and for Godís grace. The purpose of the law is to a) to reveal the difference between good and evil. b)make the world accountable to God(Romans 3:9),c)manifest sin(3:20)and d)be a guide to lead us to Christ.(Gal.3:24)Though it is 229

10 ae- -c-bpss kuay-tx-p v not opposed to the grace of God, the law cannot save us or make us righteous. 2. The Natural Law. (Romans 2:14-15)It has been written by God in the heart of everyman. It is a reliable guide to God in righteousness for those who are pure in heart. It can be dulled or obscured completely by habitual sin. 3. The Law of Works. (Romans 3:27)It is our attempt to establish righteousness before God on the basis of keeping the natural law and or the Mosaic Law. This law reveals the human weakness and sin. 4. The law of Faith. (Romans 3:27)It is the synergy, the co-operation of our faithfulness with Godís. It alone is the means by which we attain the righteousness of God. God has been revealing His righteousness by this law little by little,since the creation,but now has revealed it fully in Christ(Heb.1:1)As both the natural law and Mosaic law bear witness to the law of faith. So those who become righteous by grace through faith fulfill in Christ both the natural and Mosaic law. 5.The Law of Sin. (Romans 7:25;8:2) It is the power of the sinful passions in our mortal humanity.passions ñdesires - for such things as food,sex,praise,possessions are natural, and these passions are strong also. They aid the unnatural domination of the body over the soul. Sometimes carnal passions overpower the will. The law of sin coupled with the Mosaic Law breeds intense warfare between sin and righteousness. Only Godís grace can bring victory for righteousness. 6. The law of the Spirit.(Romans 8:2) This is also called as the law of Christ(Gal6:2)and the law of Liberty.(James1:25;2:12).It is the power and life of the Holy spirit active in those who by faith in Christ live out their baptism and chrismation to the fullest possible degree. This makes the righteousness of God gained by faith real in oneís life, coupled with the law of faith, the law of the spirit, defeats the law of sin and fulfills the natural law and the Mosaic Law. It orients oneís innermost being toward God and restores the power of the spirit over the flesh, the soul over the body. 4. MISSIONARY WORK The purpose for which missionary is created is that he may be Godís servant, one in whom God is glorifiedî (Isaiah 49:5). The basis of missionary appeals is the authority of Jesus Christ not the needs of the heathens. (St. Mat 28:18.) 230

11 amxyqkv am F n-^m-\n-tbmkv The aim of the missionary is to do the will of god. The key to missionary messages is the propitiating of Christ.( 1 John 2:2.) The key to missionary problem is in the hand of God. And that key is prayer, not work.( St. Mat 9:38).The key to missionary devotion means being attached to nothing. The secret of a Christian is that the super natural is made natural in him by the grace of God, and the experience of this works out in the practical details of life, not in times of communication with God. In Ps 55:22 ìcast thy burden up on the Lord, we must distinguish between the burdens bearing that is right and the burden bearing that is wrong. Burden of sins, doubt, jealousy, etc. Burdens place on us by God, which he does not intend to lift. He wants us to roll them back on him. ìcast that he hath given thee up on the Lordî (R.V. Marg). If we undertake work for God and get out of touch with him, the sense of responsibility will be over whelming crushing; but if we roll back on God that which he has put upon us, he takes away the sense of responsibility by bringing in the realization of himself. The missionary is one in whom the Holy Ghost has wrought this realization -îye are not your ownî to say ìi am not my ownî is to have reached a great point in spiritual nobility. ìif any man comes to me and hate not- he cannot be my disciple, not he cannot be a good and upright Christian, but he cannot be one over whom Jesus Writes the word ìmineî. Our Lord makes a disciple his own possession. The secret of the missionary is ìi am his, and he is carrying out his enterprises through meî. Many workers have gone out with great courage and fine impulses, look with no intimate fellowship with Jesus Christ, and before long they are crushed. They do not know what to do with the burden, it produces weariness and people say ìwhat an embittered end to such beginning!î Roll thy burden up on the Lord; you have been bearing it all: deliberately put one end on the shoulders of God. ìthe government shall be upon His shoulder.î Commit to God that he hath given them not fling is off: but put if over on to Him and yourself with it, and the burden is lightened by the sense of companionship. Never disassociate yourself from the burden. A Christian worker is one who perpetually looks in the face of God and then goes forth to talk to people. We are never called on to parade, our doubts or to express the hidden ecstasies of our life with God ìmoses 231

12 ae- -c-bpss kuay-tx-p v wish not that the skin of his face shown while he talked with God. The secret of the workers life is that he keeps in tune with God all the time. ì Take my yoke up on you and learn of meî (St. Mt 11:29). Where the Lord loveth, He Chastineth our Lord begins to bring us into the place where we can have communion with him. But we groan and say ìo Lord, let me be like other people. Jesus is asking us to take one end of the yoke ñ ìmy yoke is easy, get alongside me and we will pull togetherî. Are you ready to identify with Jesus? if so; you will thank God for the pressure of His hand. To them that have no might He increaseth strengthî. God comes and takes our sentimentality, and our complaining turns into a paean of praiseî The only way to know the strength of God is to take the yoke of Jesus upon us and learn of him. 5. Ordination Sacraments are holy actions of the church by which spiritual life is imparted to those receiving them. The word ìordinationî which means ìto set in placeî or ìto elect by the Outstretched hand is one of the sacraments in the Christian church, especially in the Orthodox Church. It extended specifically to bishops, presbytors and deacons and generally to all through the Holy Baptism. 1. Bishops-In his ministry ordained the twelve (set in place) assuring them,î You did not choose me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain (St.Jn15:16).Both the N.T and the church fathers recognize the twelve as the first bishops or overseers in the church. When Judas had fallen away and the disciples were considering his successor, Peter said, let another take his office (Greek episcope) in bishop, (Acts 10:20) this bishopre was given to Mathias (Acts1:26) The Apostles in turn ordained presbyters and deacons. 2.Presbytors.The first account of the ordination of the elders or presbyters is in Acts 14:23.The Apostles Paul and Barnabas appointed (literally ìelected by stretching both the hands)elders in every church, and prayed with fasting, then commented them to the Lord in whom they had believed.similarly,st.paul reminds his Apostolic apprentice,titus,îfor this reason I left you in Crete, that you should set in order the things that are lacking and appoint (set in place, ordain)elders in every city as I commanded youî(titus1:5)the Titus passage brings to mind the first prayer, the bishop prayers over the one being ordained to the priesthood. 232

13 amxyqkv am F n-^m-\n-tbmkv ìthe grace divine which always heals that which weak, and completes that which is lacking, elevates through the laying on of my hands this most devout deacon to be priestî. The bishop continues to ask God to ìfill with the gift of the Holy Spirit this man-that he may be worthy to stand in innocence before your Holy Altar, to proclaim the gospel of your kingdom, to minister the word of your truth, to offer your spiritual gifts and sacrifices, to renew your people through the laver of regeneration.ordinaion is seen as an eternal appointment ìfor the gifts and calling of God are irrevocable(rom 11:29).It is in this spirit that during each divine liturgy, the priests prays for his bishop thatî the Lord God remember him in His Kingdom, always now and ever and unto ages of ages. Through the sacrament of ordination in His church, Christ entrusts to the shepherd the very salvation of His peopleís soul. 3. Deacons. The account of the first ordination of deacons (Acts 1:1-6)is quite detailed-îseek out from among you seven men of good reputation, full of the holy spirit and wisdomî whom we may appoint to set down or ordain over this business(acts6:3).the manner of this appointment is clear. They laid hands on them. (Acts 6:6)The ordination of deacons in the Orthodox Church takes place in the same manner. 6. PSALMS The titlesîpsalmsîand ìpsalterî come from the Septuagent, where they originally referred to stringed insruments;such as harp,lyre,and lute, then to songs sung with their accompaniment. The traditional Hebrew title is tehellim, means praises, even though many of the psalms are tephillot; means prayers.infact one of the first collections included in the book was titled ìthe prayers of David son of Jesseî(Ps72:20) Psalms are written by many authors during the period beginning from 1000BC and several centuries later. Major Theme. The songs of Godís people. The psalms are the hymn book and now of the church. Each psalm has its own theme. Types of psalms-1, Prophecies about the coming Messaiah, 2.Prayers for the King.3.Personal lamentations, 4.Songs of praises, 5.Hymns for special feasts. Uses-1.Psalms for daily cycle of prayers.2, Psalms for weekly orders of the morning and evening services.3, Psalms used in the observances of the church year. Purpose- 1.Foretell coming 2. Recall history 3. Frame laws of life 233

14 ae- -c-bpss kuay-tx-p v 4. Suggest what must be done to obey Godís word. 5. Treasury of good doctrines. 6. Help to overcome the passions that exercise dominion over our souls. Divisions-Book 1.Psalms 1-41, Book 2.Psalms 42-72, Book Book 4.Psalms 90-10, Book SANCTIFICATION ësanctificationí means that we are made the children of God. ìthis is the will of God, even your sanctification.î(1thess 4:3) Sanctification is the will of God. Is it your will? Is it my will? God wants to do in me all that has been made possible by the Atonement. Am I willing to let Jesus be made sanctification to me, and to let the life of Jesus be manifested in my mortal flesh? Receive Jesus Christ to be made sanctification to you in implicit faith, and the great marvel of the atonement of Jesus will be made real in you. My attitude as a saved and sanctified soul is that of profound humble holiness. Sanctification makes me one with Jesus Christ, and in Him one with God and it is done only through the separate Atonement of Christ. The effect in me is obedience and service and prayer, and is the outcome of speechless thanks and adoration for the marvelous sanctification through in me because of the Atonement. By sanctification the son of God is formed in me, and then I have to transform my natural life into a spiritual life by obedience to him. In Sanctification God has deal with us on the death side as well as on the life side. (2Cor7:1)Get ërightí with Jesus Christ or get ëleftí in hell. The Death side (mortification) There is always a battle royal before sanctificationî If any man come to me and hates not hisööst.mt16:25öööö. He cannot be my discipleî. The spirit of God in the process of sanctification wills strip me of until I am nothing but my self that is the place of death. Am I willing to be myself and nothing more- no friends? no father, no mother, no self interest, simply ready for death? Am I ready to reduce myself simply to ëmeí is strip myself of all my friends, think of me, of all I think of myself and to hand that simple naked self over to god? Immediately I am, God will sanctify me wholly and my life will be free from earnestness in connection with everything but God. 234

15 amxyqkv am F n-^m-\n-tbmkv The Life side (Vivification) The life which God has put within us is made to be a well of water springing up in to everlasting life. The spirit of God brings to our minds the precepts and doctrines of truth and applies them with power. The instrument of our sanctification is the word of God ìsanctify themî said Jesus, ìthrough thy truth: thy word is truthî The mystery of sanctification is that the perfections of Jesus Christ are important to me. Sanctification does not mean any thing less than the holiness of Jesus being made mine manifestly. The secret of a holy life lies not in imitating Jesus, but in letting the perfections of Jesus manifest themselves in my mortal flesh. Sanctification is ìchrist in youî. It is His wonderful life that is imparted to me in sanctification, and imparted by faith as a sovereign gift of Godís grace. Sanctification means the impartation of the holy qualities of Jesus Christ; His patience, His love, His holiness, His faith, His purity, His godliness (1Pet 2:9) Sanctification is an ëimpartationí, not an imitation. Sanctification is the work of the Holy Trinity that is sanctified by God the Father, sanctified in Jesus Christ. (1cor 1:2). That is, there is a union of the three divine persons in all their gracious acts, the three persons are represented as co- working to produce a church without, spot, or wrinkles or any such thing. 8. SPIRITUAL PRIESTHOOD Through Baptism and the effort to keep Christís commandments all Christians have put on Christ, and in this way we share the royal,prophetic and high priestly office of Christ.(Rev 1:5f; 1Peter 2:9; Rom 12: 1) St. John Chrysostom presents Abraham too as a priest because, ìwhere there is fire, and altar, and a knife, why do you doubt his priesthood?î Abrahamís sacrifice was two fold. He offered both his only begotten son and the ram and above all, his own will. With the blood of the ram he sanctified his right hand; with staying of the Child (which he had decided to do) he sanctified his soul. Thus, he was ordained a priest, by the blood of his only begotten son, by the sacrifice of the lamb. So you too are made king and priest and prophet in the laver : a king, having dashed to earth all the deeds of wickedness and slain your sins, a priest in that you offer yourself to god and sacrifice your body and are yourself being stained also. All the 235

16 ae- -c-bpss kuay-tx-p v faithful baptized in the name of the holy trinity and living according to the will of the holy Trinitarian god are priests they have spiritual priesthood. Clergy as well as lay people can have this spiritual priesthood. The faithful who have noetic prayer have spiritual priesthood. According to St Gregory of Sinai noetic prayer is the mystical liturgy of the mind. Spiritual priesthood is the essential foundation of the sacramental priesthood. A person who possesses the gifts of noetic prayer senses the operation of grace within him which is purifying illuminating and mystical. All who reach this state are priests. A true sanctuary is a heart that has been freed from evil thoughts and receives the operation of the spirit, for everything in that heart is said and done spiritually. The sacramental priesthood is for the benefit of the laity to serve its needs, while the spiritual priesthood is that which will continue to be celebrated at the heavenly altar in the life to come. All who have spiritual priesthood are ìtrue clergyî ìnow and for ever ever.î This priesthood can include all categories of men and naturally also of women. In the Orthodox tradition women cannot receive sacramental priesthood, but they have the possibility of being the ìtrue clergyî. When a manís news has been discovered, when he has been freed from his captivity and recovered the Holy Spirit, it is spiritual priesthood and then he celebrates mystical liturgy in the sanctuary of his soul and part takes of the lamb in betrothed with god. In this spiritual priesthood he eats the Lamb of God in the spiritual altar of his soul, but at the same time he becomes like the lamb. When notice prayer is working in us, there is an unceasing divine liturgy which nourishes our whole existence. The sacraments of priesthood did not magically transmit the authority to forgive men their sins if one did not have inner spiritual priesthood. When we speak of remission of sins we should understand it mainly as the curving of passions. Gifted men heals us without having sacramental priesthood, Being clear sighted, they perceive the problem which is troubling us, they give us a remedy and a method of healing. 9. TEMPTATION The temptation of Jesus and ours Temptation is not sin; it is the thing we are bound to meet if we are man, not to be tempted would be to lie beneath contempt. 236

17 amxyqkv am F n-^m-\n-tbmkv A manís disposition on the inside determines what he is tempted by on the outside. Temptation is a suggested short act to the realization of the highest at which I am not towards what I understand as evil, but towards what I understand as good. Temptation is something that completely baffles me for a while; I do not know whether a thing is right or wrong. Temptation yielded to is lust deified and is proof that it was timidity that prevented the sin before. Temptation is not something we may escape,î It is essential to the full or bad life of a manî (Heb2:18) Until we are born again, the only kind of temptation we understand is that mentioned by st. James. ìevery man is tempted, when he is drawn away of his own lust, and enticedî. By regeneration we are lifted in to another realm where there are other temptations to face. Viz; the kind of temptations our Lord faced. The temptations of Jesus do not appeal to us; they have no room at all in our human nature. Our Lords temptations and ours move in different spheres until we are born again and become His brethren. The temptations of Jesus are not those of a man, but the temptations of God as man. By regeneration the son of God is formed in us, and in our physical life he has the same setting that he had on earth. Satan does not tempt us to do wrong things; he tempts us in order to make us lose what God has put into us by regeneration.viz; the possibility of being of value to God. He does not come on the line of tempting us to sin, but on the line of shifting the point of view, and only the spirit of God can detect this as a temptation of the devil. Temptation means the test by an alien power of the possession, held by personality. This makes the temptations of our lord explainable. After his baptism the spirit of God led him to be tempted by the devil. He did not tire. He went through the temptation with out sin and He retained the possessions of His personality in tact. ST. Luke 22:28 Ye are they which have continued with me in my temptations. It is true that Jesus Christ is with us in our temptations, but are we going with him in His temptations? Watch when god shifts your circumstances and see whether you are going with Jesus or siding with the world, the flesh, and the devil. We wear his badges, but are we going with him? ìfrom that time many of his disciples went back and walked no more with himî (St. John 6:66.) 237

18 ae- -c-bpss kuay-tx-p v The temptations of Jesus continued throughout his earthly life. And they will continue, through out the life of the Son of God in us. Are we going with him in the life we are living now? God engineers circumstances and whatever they may be like we have to face them while abiding continuingly with him in his temptations. They are His temptations- temptations to the life of the son of God in us. Do you continue to go with Jesus? The way lies through Gethsemane, through the city gate, out side the camp; the way lies alone, and the way lies until there is no trace of a foot step left; only the voice ìfollow meî. 10. The Seventy The Lord appointed seventy men (Lk10:1ff) to go out as missionaries. Though not so prominent as The Twelve, the seventy carried out their missions with fervor and enthusiasm. They remained true to their call fulfilling a vital role in the spread of the gospel. Barnabas, a Jew of the tribe of Levi, was born in Cyprus of wealthy parents. he is said to have studied under Gamaliel with the soul of Tarsus. Originally named Joseph, he was called Barnabas (son of consolation) by the apostles (Acts 4:36), because he had a rare gift of comforting the heart of people. He sought out Saul, when everyone was afraid of him, bringing him to the apostles. It was Barnabas that the Apostles sent to Antioch to find out what was going on there (Acts 11:22).He sought out Paul to work with him. Their long association was broken when Barnabas determined to take his cousin, Mark with him, whom Paul didnít trust on a missionary journey. The relationship with the three was re-established later (Col4:10) some ancient account Say that it was Barnabas, who first preached in Rome and also in Milan. He was martyred in Cyprus. He was buried by Mark at the Western gate of the city of Salamis. Among the most prominent of the seventy was the Apostle Titus. He was called his brother (2Cor12:18) and his son (Titus1:4) Titus was born in Crete, and educated in Greek philosophy. After reading the prophecy of Isaiah, he began to doubt the value of all he had been taught. Hearing the news of the coming of Jesus Christ, he joined some others in Crete, who went to Jerusalem to see for themselves. After hearing Jesusí words and seeing His works, the young Titus joined those who followed. Then baptized by St.Paul and he worked with apostles among the gentiles.st.paul sent him to Crete making him bishop of that city. It is said that he was in Rome at the time of the beheading of 238

19 amxyqkv am F n-^m-\n-tbmkv St.Paul and that he buried the body of St.Paul.He ruled the church in Crete and entered into rest at the age of ninety-four. The relationship of the three was re-established later (Col4:10).Some ancient accounts say that it was Barnabas who first preached in Rome also in Milan. He was martyred in Cyprus. He was buried by Mark at the Western gate of the city of Salamis ^m. tpm k ]p -t mww: am[y-a-{]-h Ø- I, {]`m-j-i, Ata-cn- -bn ÿnc-xm-a-kw. ^m. amxyqkv tpm Pv B\-µ- n: {]`m-j-i, kwlm-s-i, Ata-cn- -bn ÿnc-xm-a-kw. 239

20 ae- -c-bpss kuay-tx-p v B&W Photo 240