Archive for the ‘Biblical Themes’ Category

Women in the Fourth Gospel

January 21, 2009

The question that comes for debate are about the role of women in the Church and about the possibility of ordaining women to the priesthood.

We shall discuss here about the role of women in the Fourth Gospel and then the teaching of the Church about the ordination of women for priesthood.



January 20, 2009

The question is as follows: "Is there the duty of tithes in today's Church? What obligation was there in the New Testament era? What does the Catechism of the Catholic Church teach? Can a priest command tithing for the maintenance of the church? Can a self-appointed preacher command the people to give tithes for his word healing ministry?” 

Biblical Teaching:

Tithes are a tenth of the produce of the earth consecrated and set apart for special purposes. The dedication of a tenth to God was recognized as a duty before the time of Moses. Abraham paid tithes to Melchizedek (Gen 14:20; Heb 7:6); and Jacob vowed unto the Lord and said, "Of all that thou shalt give me I will surely give the tenth unto thee." The first Mosaic law on this subject is recorded in Lev 27:30-32. Subsequent legislation regulated the destination of the tithes (Nb 18:21-24, 26-28; Dt 12:5. 6. 11. 17; 14:22. 23). The paying of the tithes was an important part of the Jewish religious worship. In the days of Hezekiah one of the first results of the reformation of religion was the eagerness with which the people brought in their tithes (2 Chr 31:5. 6). The neglect of this duty was sternly rebuked by the prophets (Amos 4:4; Mal 3:8-10). It was a taxation device in the Old Testament for the Jewish worship. It cannot be affirmed that the Old Testament law of tithes is binding on the Christian Church, nevertheless the principle of this law remains, and is incorporated in the Gospel (1 Cor 9:13. 14); and if, as is the case, the motive that ought to prompt to liberality in the cause of religion and of the service of God be greater now than in Old Testament times, then Christians ought to go beyond the ancient Hebrew in consecrating both themselves and their substance to God. Jesus speaks of generosity in the parable of the poor widow (cf.). St.Paul recommends his churches to contribute for the maintenance of the poor churches. Every Jew was required by the Levitical law to pay three tithes of his property: (1) one tithe for the Levites; (2) one for the use of the Temple and the great feasts; and (3) one for the poor of the land.

The first mention of “tithing” in the Catholic Church was when St. Paul mentioned it in 1 Cor 9:13. The practice of tithing, of course, is ancient and is mentioned in Genesis in a way that indicates it was an old practice then. The Church, however, does not "require" 10%, but rather that the Faithful have a serious obligation, according to their abilitities, to contribute to the financial needs of the Church.

The standard practice today, in the United States anyway, 10% is recommended, though not commanded. The specific amount is left between the giver and God. Whatever amount that is, 50% may go to the parish, and 50% to miscellanous other ministies/charities. Then there are various special offerings throughout the year such as Peter’s Pence (a donation to the Pope’s discretionary fund that he uses for charity relief) and a similar fund at the diocesan level. Every Jew was required by the Levitical law to pay three tithes of his property: (1) one tithe for the Levites; (2) one for the use of the Temple and the great feasts; and (3) one for the poor of the land.

       Giving is a “grace.” Give yourself to God first. Give yourself to knowing God’s will. Give in response to Christ’s gift. Give out of a sincere desire. Do not give because of any commandment (2 Cor 8:8, 10; 9:7). Give beyond your ability. Give to produce equality. Give joyfully (2 Cor 8:2). Give because you are growing spiritually. Give to continue growing spiritually. Give ecause you are hearing the Gospel preached. Abraham’s tithed in Genesis 14 in obedience to "pagan" tradition. He did not “freely” give. His was NOT a holy tithe from God’s holy land by God’s holy people under God’s holy Covenant. His was only from "pagan spoils of war" required in many nations. In Nb 31, God required 1% of spoils. His tithe to his priest-king was a one-time event. Not from his personal property. Kept nothing for himself. Is not quoted to endorse tithing. 

Most commentaries explain Gen 14:21 as "pagan Arab tradition", it is contradictory to explain the 90% of Gen 14:21 as pagan, while insisting the 10% of Gen 14:20 was obedience to God’s will. If Abraham were an example for Christians to give 10%, he should also be an example for Christians to give the other 90% to Satan, or to the king of Sodom! As priests, neither Abraham nor Jacob had a Levitical priesthood to support; they probably left food for the poor at their altars.

Since only farmers and herdsmen tithed, there was no minimum standard requirement for most. Tradesmen such as carpenters (Jesus), Peter (fishermen) and Paul (tentmakers) did not qualify as tithe-payers. The poor and Gentiles did not tithe. Tithing was only commanded to national Israel under the terms of the Old Covenant. Tithing was never commanded to the Church after Calvary (Ex 19:5-6; Lev 27:34; Mal 4:4; Mt 23:23 ).  Those who received the first whole tithe did not minister atonement (Nb 18:21-24; Neh10:37b). Priests only received 1% (a tenth of the tithe) (Nb 18:25-28; Neh 10:38). In exchange for receiving tithes, both Levites and priests forfeited all rights to permanent land inheritance inside Israel (Nb  18:20-26). First-fruits are not the same as tithes. First-fruits were a very small token offering (Dt 26:1-4; Neh 10:35-37; Nb 18:13-17). Tithes were the tenth and not the best; only 1% of the tithes included the best (Lev 27:32. 33). There were four OT tithes: (1) Government taxes (1 Sam 8:14-17). (2) Levitical (Nb 18:21-28; Neh 10:37-39). (3) Festival (Dt 12:1-19; 14:22-26). (3) Poor tithe every 3rd year (Dt 14:28-29; 26:12-13).  Tithes were often taxes used to support Levite [politicians (1 Chron, chap 23 to 26; esp 23:2-5; 26:29-32; 27:5). Tithes never supported mission work (Ex 23:32; Heb 7:12-18). OT Levitical tithes were brought first to the Levitical cities and not to the Temple (Num 18; Neh 10:37-39; 2 Chron 31:15-19). Most Levites required tithes in their Levitical cities where 98% stayed (Num 35, Josh 20, 21).  Malachi 3 is the most abused tithing text in the Bible.  Malachi is OT and is never quoted in the New Covenant to validate tithing.  Tithes are still only food. His audience reaffirmed the OT curses (Neh 10:28-29).  The blessings and curses of tithing are identical to and inseparable from those of the entire Mosaic Law (Dt 28:12. 23-24; Gal 3:10/Dt 27:26).  “You” in Malachi refers to the dishonest priests and not the people (1:6-14; 2:1-10; 2:13 to 3:1-5).  The “whole” tithe never went to the Temple! (Neh 10:37b). The Levitical cities must be included in a correct interpretation. The OT Temple and priesthood have been replaced by the priesthood of every believer. NT elders and pastors more closely resemble OT prophets who were not supported by tithes. Tithing was not legalized as a church law until AD 777. If was not introduced as a local regional law until the 6th century. NT giving principles are: freewill, sacrificial, generous, joyful, not by commandment or percentage and motivated by love for God and lost people.


January 19, 2009

*Fr.Ivo da Conceição SOUZA

(Povitr Atmeache Firgojent, Moddganv)

Prostavna: Az bhorvanxea xivai jiyeunk zaina. Jivitachem vozonn chodd zalam, jiyeunk bhov kotthin-moskil zalam.

1.1: Aichea sonvsarant zaiti niraxa asa. Khub tornnattim aplo jiv-prann diunk sodhtat, kiteak jivit ovhghodd zalam, tancheamni sosunk zaina. Novim kazaream vikh gheun aplo jiv kaddunk sodhtat, kiteak lognachem jivit tankam thoddeach disamni vo mhoineamni ovghodd lagta.

1.2: Konn amkam pavtolo? Konn amkam ghottai-buzvonn ditolo? Amam somestank such-sontos zai. Disan’dis ami tharav ghetat, sukhachea margar amim tankunk sodhtat. Ponn sobhar pavttim ami goirsomozant jieytat ani chukichem panvl martat. Hea velar amkam sukhachi vatt chukta.

1.3: Jezu amkam jivit diunk aila (Ju 10:10). To amkam uxir rosto, khursacho rosto dakhoita (polle Lk 14:27).

2.1: Povitr-sobhek sodanch addkholli asleot, dumallo ani piddapidd mell’leat.

2.2: Amkam-i toxench ovghodd jivit mellta. Ponn amcho hetu mhollear such ani khorem-niz dadhosponn dita, toslem jivit.

2.3: Amchea bhurgeank hem jivit tankunk adhar diunk favo. Tankam sovloti diunk zai, ponn allsayen jiyeunk diunk favona. Grestkayechi puja korum nozo (polle (Lk 16:13).

3.1: Xallent amchea bhurgeamni mannsugi ani rit-rovis xikunk favo.

3.2: Ghorant tankam avoibapaimani bori dekh diunk zai.

3.3: Mon’xancho Zobab koslo zait? Bhorvanso mhollear amcho jivitacho rosto.

Sompadnni: Sorvxevttim, niraxi amim zaunk favona, ponn Jezun dhorla, toch rosto dhorun Bapache vengent ami pavum-ia…


January 19, 2009

*Fr.Ivo da Conceição SOUZA

(Povitr Atmeache Firgojent, Moddganv)

Prostavna:Bhavart nastona jivitak suvad na, sonvsar cholona. Amcherich ani mon’xancher bhavart dhorunk zai. Dusreancher bhavart dhorina, zalear jivit fudde vochona. Devacher bhavart dhorun amcho bhorvanso vaddta, mog vaddta.

1.1: Az bhavarta ani bhorvanxea xivai amcheamni jiyeunk zaina. Jivitachem vozonn chodd zalam, jiyeunk bhov kotthin-moskil zalam. Margai choddlea-vaddlea, vaitt vistarot veta, nirdukai vosta, fottingponn somazachea xiramni firot veta.

1.2: Aichea sonvsarant zaito dubhav ani ovisvas asa, zalear choddoch niraxa asa. Khub tornnattim aplo jiv-prann diunk sodhtat, kiteak jivit ovghodd zalam, tancheamni sosunk zaina. Novim kazaream vikh gheun aplo jiv kaddunk sodhtat, kiteak lognachem jivit tankam thoddeach disamni vo mhoineamni ovghodd-koddu lagta. Avoibapui nirxetat, kiteak bhurgeank ritrovis xikounk ani tankam vhoir kaddunk bhov kottin-moskil.

1.3: Konn amkam pavtolo? Konn amkam ghottai-buzvonn ditolo? Amam somestank sukh-sontos zai. Disan’dis ami tharav ghetat, sukhachea margar amim tankunk sodhtat. Ponn sobhar pavttim ami goir-somozant jiyetat ani chukichem panvl martat. Hea vellar amkam sukhachi vatt chukta. Konn amkam borea margar ghaltolo? Konn amchim dukham pustolo? Konn amkam buzvonn ditolo? Konn amkam bud’dh ditolo?

2.1: Jezu amkam subham’ponnim jivit diunk aila (Ju 10:10). To amkam uxir rosto, khursacho rosto dakhoita (polle Lk 14:27). To amkam bhavartacho rosto dakhoita. Bhavart taka mellona mhonn to dukhi zata (polle Mt 17:14-20): “Tumcho bhavarth unno, Hanv tumkam khorench sangtam: sansvachea konnea edo tumkam bhavarth asot, zalear hea dongrak tumi mhonntelet: ‘Hanga thavn thoim voch!’, ani to vetolo; ani tumchean korunk zaina, toslem kainch aschem na”, oxem Jezu tanche sovem udgarta (Mt 17:20). Xisamni kortutvam korunk tankam bhavartachi goroz. Heach bhavartan magnnem ani upas korunk zai. Jezucho zolm amkam novean ulo marta: Soddvonnarak bhavartan svikar korat! Povitr Misachi bhett mhollear Jezucho zolm. Disadispottim Jezuk amchea kallzant zolm dium-ia.

2.2: Povitr-sobhek sodanch addkholli asleot. Tichea ithiasant sodanch dumallo ani piddapidd melltat. Poilea chear xenkddeamni Romi Som’raj poilea Kristanvank piddapidd ditalet. Sodanch tika dusman gavlet. Aichea kallari sobhar desamni tika dumallo asa, Bharatant poreant Kristi iadnikank, mottvaxeank ani lokak piddapidd asa.

2.3: Amkam-i toxench ovghodd jivit mellta. Ponn amcho hetu mhollear sukh ani khorem-niz dadhosponn dita, toslem jivit vhorunk. Hea kallar amim Kristi govaiki diunk favo. Amchea rajkornnant amche Katolk rajkornnar asat, tamnni aplea bhavartak govaiki diunk favo. .

3.1: Amchea bhurgeank hem jivit bhavartan ani bhorvanxean tankunk adhar diunk favo. Tankam sovloti diunk zai, ponn allsayen jiyeunk diunk favona. Grestkayechi puja korum nozo (polle Lk 16:13). “Fast buck” korunk (kruttamni duddu punzaunk) tanchem mon zaunk favona. Ponn vavr korun aplem pott bhorunk tamnni teagancho ani koxttancho mog korunk favo.

3.2: Xallent amchea bhurgeamni mannsugi ani rit-rovis xikunk favo. Ekamekak adhar diunk, respet-man diunk, ekcharan jiyeunk tamnni xikunk zai. Pustokam vorvim jivitacho niz-khoro marog tamnni dhorunk zai.

3.3: Ghorant tankam avoibapaiamni bori dekh diunk zai. Avoibapui borea margar cholonant, zalear bhurgim-i sarkim aschim nanat.

Mon’xancho Zobab koslo zait? Bhavartachi goroz amkam hea jogant. Bhorvanso mhollear amcho jivitacho rosto. Devachea Utrak amim zap diunk zai, tacho uzvadd manun gheunk zai.

Sompadnni: Sorvxevttim, niraxi amim zaunk favona, ponn Jezun dhorla, toch rosto dhorun Bapache vengent ami pavum-ia…


January 19, 2009

*Dr.Ivo da Conceição Souza


The world is lying in darkness, groping for saviours. Can there be salvation from such a situation? Who will rescue us from this chaos? The same Word of God that at the beginning brought cosmos out of chaos. …

Creative Word:

The Word of God is spreading throughout the world. It has been there for millennia. It has a power of its own, because it has origin in the powerful, almighty God. This Word is a healing, liberating Word. In the academic realm and existential field it has been continually interpreted and re-interpreted. The academic-scientific interest for the biblical studies among the Catholics spread after Pius XII in his Encyclical Divino Afflante Spiritu (DAS, September 30, 1943) voiced his official approval of the new, scientific approach to the Bible. This pontifical letter itself was the outgrowth of a long development, dating back to 1850, both outside and within the Catholic Church. 1 (cf.Jean LEVIE, The Word of God in Words of Men, Kennedy, New York, 1961).

The Pontiff canonized this scientifico-existential approach as a necessary way for the biblical scholarship to follow and urged Catholic students of the Bible to employ all the modern scientific means to deepen the teaching and spirituality of the ancient sacred authors (Denzinger 3831).

To read the Bible and interpret correctly the authors, we should know how to determine the sense, that is, to translate correctly their words, paying attention to phrase and sentence structure, context, peculiar style and usage.

It is not a simple task to read the Bible in spite of all romantic enthusiasm about it. It is a fallacy to say that because the Bible has been inspired for the sake of the community, everyone should be able to pick up the Bible and read it profitably. In our times, the charismatics use the Bible for their consolation and particular aims, but quite often misinterpret the biblical teachings. Often they justify this use by appealing to Jr 3l:34ab: “They no longer shall all teach one another, saying:Know the Lord, for they shall all know me from the least of them to the greatest’, whereby they argue that the charismatics can manage by themselves without the specific prophetic role of the clergy. “The priests, the pastors wanted to dominate us, we do not need them, we can praise the Lord and learn Bible without them“, exclaimed a good-looking lady in one of the charismatic meetings in New York. This lady would keep the audience in suspense for hours to come, but was not sure about the Catholic teaching herself and would go astray and mislead the “enthusiastic” participants.

We have to find out what the author meant to say, and therefore what God inspired. There is no substitute for educated effort. The inspired author wrote for the people of his times, in a different language and culture. To decipher what he meant, it requires training on our part. Because of the difference between the view of the biblical author and our own the modern reader has to be trained to understand the ancient mentality and the biblical expressions and symbolism. To discover the literal sense of the Bible, we must understand the whole background by studying auxiliary disciplines, such as geography, archaeology, textual criticism. The knowledge of the biblical languages, Greek, Hebrew, and Aramaic, would help the students of theology to have a thorough, almost professional knowledge of the Scriptures. These languages have been included as compulsory in most of the seminaries, so as to get the required biblical knowledge. Systematic theology includes a lot of biblical theology understood as the exegesis and synthesis of selected biblical texts.

This philological knowledge is a means of the recognition that God has acted in particular times and places. The biblical message would have taken a different form if it had been expressed in the Indian languages. Again, this recognition is the foundation of the movement of inculturation. Contextualisation that is going on today in India is grappling with problems to be solved. Today philology is the key for philosophy and theology.

Our knowledge of the Bible should be proportionate to our general education. For instance, to read the first chapters of Genesis and understand them the modern reader should be able to distinguish between the religious teaching of the Bible about creation and the pre-scientific outlook of the author.

Another fallacy is the thesis that only the scriptural texts and passages that are most relevant to our life today are important. Today there is a legitimate quest of relevance in biblical studies, an existential approach to the Bible. But this emphasis should not take us to pragmatic vivisection and electionism, to study only those parts of the Bible that have easily convertible theological value or value for the spiritual life. This form of relevance is theologically harmful. God’s saving action for Man/humankind includes not only the spiritual and theological aspects of life, but also the secular and profane aspects (war, depravity). They show how man tried to fit the whole of his existence into the relationship with God. God’s saving action must revitalize the whole man. Biblical thought is alien to our modern dichotomy of man into “soul” and “body”, to the “atomistic individualism” of our thinking, to the modern understanding of what is religious (or spiritual) and profane. Man is “his body”, a personalized and animated body, an incarnate spirit. This is God’s creature, therefore the whole man, in his physical needs, in his intellectual development, in his psychosomatic growth, in his social intercourse. In his housing, education, status, political progress, quite as much as in his spiritual, moral, religious formation, all this can be a vehicle for God’s saving action. It is the whole man, body and soul, the man-in-the-world, the man-with-others, man in the society that must respond to God. The whole man saved in and through God’s people–this is God’s purpose, the aim of his divine plans revealed in the Scriptures.

Ethical mores recorded in the Bible are deeply rooted in the soil of the ancient Near East. Men and women of the biblical period were children of their own age and culture; their thought-patterns and ideas were coloured with the Semitic surroundings; their very language followed the rhythm of Semitic parallelism. Students of the Scriptures came to realize that lsrael and Christianity were not born in a vacuum, but that God intervened in the world. To understand well what Yahweh has done for us, we must know the life and culture of this nation, to whom He said: “You will be my own possession (segullah) among all peoples “(Ex 19:5).

The first step in the interpretation of the biblical text is to establish the literary form of the passage. If we walk into a modern library, books are classified according to the type of literature: fiction, poetry, history, biography, drama, sociology, philosophy, theology, science, computer science, library science. If we know their literary form or genre, our approach to the book becomes different. For instance, if I read two books dealing with the same historical event and one book is fiction, the other historical, I do not place them on the same footing. Thus, if I read the history of Henry VIII and the work of Shakespeare dealing with the same king, my attitude towards each of them is certainly different. When I see the film The Exorcist and read the book, my approach is surely different.

The Bible is the library of the people of God, of ancient Israel and of the first century Christian Church. lt contains diversity of literary forms which should be classified by the students. The emphasis on the literary form is called Formgeschichte. If the reader knows that the book of Jonah is a fictional didactic parable, s/he knows that the author is not giving a history of the relations of Israel and Syria, nor presenting the story of Jonah in the whale’s belly as a serious account of a true happening; nor can s/he take the statement about the sun standing still in Jos 10:13 according to the rules of strict history, but in the light of poetic license, since it is a fragment of highly poetic song. If this had been understood earlier, the “Galileo scandal” would have not taken place in the Church history. With his encyclical Divino Afflante Spiritu (DAS), Pius XII voiced official approval of the modern trends in the historico-critical exegesis of the Scriptures. “Let the interpreter then, with all care and without neglecting light derived from recent endeavour to determine the peculiar character and circumstances of the sacred writer, the age in which he lived, the sources written or oral…he had recourse and the forms of expression he employed” (DS 3829; Vatican II, DV no.12).


January 19, 2009

*Fr.Ivo da Conceição SOUZA

(Povitr Atmeache Firgojent, Moddganv)

Prostavna: Aichea sonvsarant sobhar sovloti asat dusreancho nirop amkam mellunk. Durdisnnem amkam rokddeoch khobro dita. Bholaike vexim, rajkornna vexim amkam mahiti mellta. Ami him novlam gheunk dhanvtat, hi vollokh amkam faideachi poddot mhonn ravtat. Jezucho nirop akhea sonvsarak pavlo. Amkam to ieta. Ponn tachi som’zonni ami gheunk ozunii pavunk na, tachem mol korunk ozun xokunk na. Az tachea Utracher firti nodor marum-ia.

1.1: Jezu pattlean khub lok zom’talo, tachea patthlean vetalo, taka aikunk sodhtalo. Tachem Utor aikunk, pekovnni mellounk piddest ani somazantle bhairail’le koddkar poreant tache patthlean vetale. Jezu kitem korta zait? Koddkar mhollear somazantle bhairail’le monis, tankam kuttumbant poreant zago naxil’lo, ponn Jezu tankam borim korun novean somazant bhitor kaddta. Tech borabor tanchim patkam bogxita, tankam novim mon’xam korta. Jezuk zai bhavarth. Bhavartha vorvim tim borim zatalim.

1.2: Dev mhollear Jivit. Hem jivit mhollear Uzvadd ani Boll. Jivitachim Utram tache sovem asat, oxem Simanv Pedru mhonnta: “Saiba, konna-xim mhonn veteleat ami? Tujim Utram sasnnik jivitachim”(Ju 6:63.68). Tachem Utor povitr, bollixtt, pillnnukoi haddta toslem. To eka Utran patok bogxita, pidda-rog pekoita, novean manddavoll ani sobhitai sonvsarant haddta. Dekhun tache dusman upzotat. Te tachim vismitam nakarinant, ponn tache pattlean lagtat: “Son’varacho tum kiteak mhonn vavr kortai, tankam borim kortai, koxim tujean patkam bogsum ieta?”(polle Mk 2:1-28).

1.3: Vismitam korun, Jezu jivit dita. “Hanv jivit tumkam subham’ponnim diunk ailam” (Ju 10:10). Jen’na to vismitam korta, to jivit dita. Koddkarak to pekovnni dita, patkanchem bogsonnem dita, jivit dita. Kodd mhollear patkachi kheast asli, dekhun monis mhello zaun, taka ghorantlo bhair ghaltale. Taka somazant svat naxil’li. Jezu utr amni aplea xisank apli xikovn dita (Mt 1-7), uprant aplea kornneamni Devachem Raj ailam mhonn dokholl korta. Koddkarak boro korta, tem hangasor poilem vismit (polle Mt 8:1-4; Mk 1:40-44): voxeachi pidda, ti mon’xak nattak korta, patkachi khunna, somudaiacho bhair kaddta (DS 28:27-35; Lv 13:14).

2.1: Koddkar mhello, taka konnoch hat lainaslo; tachean dormsevent ani somajik jivitant vantto gheunk zainaslem. Taka ‘afuddnaka’, oxem somajik dhoronn aslem. Jezu taka hat laita: “Hoi, mhaka zai: tum nitoll za!”(Mt 8:3b). Ho monis sarkoch kuxal zalo astolo, kiteak vorsanchim vorsam taka konnoch hat lainaslo. Ixttagot taka mell’li, zoit taka mell’lem. Mogachi khunna ti!

2.2: Magir to taka iadnika-xim vochon taka dakhoi ani Moizesan formail’lem dan di mhonn sangta (Mt 8:4). Jezuk naka soglleank gom’lolem, sorv svater ‘perganv’ ghatlolo. Tech bhaxen taka zai amim amche nem’-kaide pall’lele.

2.3: Zaite pavttim ami ‘healers’-am-xim vetat, thoim bovall asta, heo ani teo pidda boreo keleo mhonn ‘perganv’ ghaltat. Pekovnnarak zai aplem nanv proghottlolem. Taka zai sogllea lokan thoinsor ailolo. Taka zai poixe, nanv, kirti.

3.1: Devachem Utor amim kholavnche svater, tea Utracher ami add vetat. Jezucho nirop proghottche boldek ami amchem nanv gazounk sodhtat. Amche dhoronn vegllench. Jezu te bhaxen korinaslo. Hea vellar amchi drixtt marum-ia. Amchea Goeam khub pekovpi (healers) asat. Te khorench Devachem Utor mogan proghtt’tat, vo tankam zai apaplo labh ani faido?

3.2: Khorench mhollear tamnni Jezucho nirop favte bhaxen proghottunk zai, ponn chuki astat, thoim ache Povitr-Sobhechi zobabdari. Vhoddilamni hacher lokx dovrunk zai. Tankam apovn xiddkaunk ai, tankam margdorxonn diunk zai, nazalear khub lok chukint poddolot, magir nittaeyer ghalunk zaunchemna.

3.3: Devache pekovnnechi khobor soglleamni sangunk zai. Dev pekoita. Ponn pekovnni kuddi-otmeachi zaunk zai. Dev amche kuddik bholaiki dita. Amich ti khubdam hogddaitat. Dekhun chotur ravun amchem jivit cholounk zai.

Sorvxevttim, tacho nirop ami aikunk zai. Bhavarthachi goroz amkam poddta. Ho bhavarth amim kholaunk zai, hea bhavrthan sogllea oddchonneank amim fuddo korunk zai. He vorvim amchem jivit bhavarthachem, mogachem, bhorvanxeachem ani sovostkayechem zatlem…


January 19, 2009

*Fr.Ivo da Conceição SOUZA

(Povitr Atmeache Firgojent, Moddganv)

Prostavna: Amchea kallar teag ani koxtt som’zun ani manun gheunk bhov ovghodd. Jivitak orth na, zor tor koxtt ani khuris amchea jivitant utpon’n zatat. He poritsthitint zaito ghoir-somoz asa, zaitem niraxiponn vosta, atmghat vaddleat. Jivitacho svad nopoit zait veta. Dekhun Jezuchea koxttam-Jivontponnacher amchi nodor marum-ia ani uzvadd gheum-ia.

1.1: Koxttank orth asa vo na, hacher khub cheorcha zalea. Jivitak orth na, koxttank orth na, oxem khub totv-gneani mhonntat. Ponn tech borabor totvgnean ani dhorm koxttank khub mol-mhotv ditat.

1.2: Vhodd-vhodd monis koxttamni jiyeleat ani khub vavr koxttam modhim kela. Dr.Viktor Frankl koxttam modhim orthabhorit jivit vhorunk xikoita: taka orth diunk zai, haka “logotherapy” nanv tannem dovorlam.

1.3: Provadeanchea jivitant khub dumallo ailo, ponn te Devache nanvim sot tem ulounk patthim sorunk na. Te promannik monis. Jeremiah itlo akantlo ki taka zolma yeunk naka zalem—“Hanv zolma ailam tea disacher xrap ghaltam! Mhoje avoi mhaka zolm dilo tea disacher axirvad poddum noie!” (Jer 20:14)–, ponn Devachea Utrachea bollanoch to fudde zhuzlo. To dukhin udgarta: “Kiteak mhonn hanv kusveantlo bhair sorlom? Fokot koxtt ani dukh bhogunk ani lojen mhojem jivit sompounk?” (Jer 20:18); ani fudde mhonnta: “Kenddniancho mhal zalam, sogllim mhojeo moskorio kortat” (Jer 20:7c). Tachean Devachea uleak patth korum nozo: “Ten’na mhojea horddeant uzo pettla ani to mhojea haddamni poreant rigla mhonn diso” (Jer 20:9b). Tache ixtt poreant tacher add gunngunntat: “Ixttagotin mhoje lagim bhonvtale te poreant mhojem padd zatelem mhonn ravtat” (Jer 20:10c). Te taka dhorunk sodhtat: “Ghoddie taka ami chukint sampddaiteleat. Magir taka amchean dhorunk zatelem and ten’na tacho amim sudd gheuncho!” (Jer 20:10d). Ponn To zanno Dev sodanch tache kuxik ubo asa, to neainitin mon’xank topasta ani nit korta (Jer 20:11-13).

2.1: Jezuk Gethsemanichea molleant akant ani rogtacho xello gham’ suttlo, ponn tannem aplea Bapachi khoxi korunk aito zalo (Lk 22:42). To zanno aslo: Mon’xachea Putak zoit melltelem (Lk 22:69). Khursar to apnnakoch Bapak vopta (Lk 23:46) ani aplea dusmanank bogos mhonn magta (Lk 23:34). Khursar to dogam choram modhim asa, to ekleak bogsun svorginchem sukh dita: “Hanv tuka khorench sangtam, az tum mhojea sangata voinkuttant astoloi!” (Lk 23:43). Romi xotpotin poreant Devak vakhannlo ani mhonnlem: “Khoreaninch ho promannik monis aslo” (Lk 23:47). Mornnantoch taka Jivontponn mellta.

2.2: Ankvar Mariechea jivitant oxench ghoddlem: Tichem kalliz tolvarin aspas vidhlem (polle Lk 2:35b). Ponn ti Devache khoxek sodanch raji zali ani aplea Putacho patthlav kelo.

2.3: Jezuchea dhormdutanchea jivitant vhoir-sokol zalam, ten’na tamnni Jezuk chikttun ravle ani sogllea akromonank ani avhanank fuddo kelo. Povitr Amo tankam boll ditlo, oxem Jezunoch tankam asvason dil’lem, tem pall’lem (polle Mt 10:20). Te bhezudd aslet, te kalljidarponnim zhuzle ani zoit vhelem. Jezu “konnxa-sondhicho fator” mhonn te proghott kortat, tache sovem soddvonn mellta (DI 4:11). Tancho visvas Xubhvortomanacher asa (polle Rom 1:16). Tache koxtt Jezuche Kuddi khatir (polle Kol 1:24).

3.1: Jezu amkam heach jivitak apoita. Toch amkam boll dita. Tannem amkam apovnnem dilam, tem pallunk toch amkam Povitr Atmeachi xokti dita. Kitlim amchim bhavbhoinnam aplea zhuzant thir-okhondd asat. Tim aplea koxttamni boll ghetat.

3.2: Aichea somazant jim vaittam asat, tancher amim add zhuzunk ani zoit vhorunk amkam bhov vhodd obhiman.

3.3: Hea somazant oneai vaddot-choddot veta, thoim ami niti ani moga khatir vaurunk amchem apovnnem ani avhan.

Sorvxevttim, hea Utra vorvim ami amchem zhuz chalu dovrum-ia ani hea povitr kallant Jezuchea koxttancho ani Jivontponnacho ugddas korum-ia.


January 19, 2009

*Pri.Ivo da Conceição Souza

Prostavna: Kristi chollvoll Jezuchea mornna ani Jivontponna uprant fudde ttanch marun geli. Jezuche dhormdut Jezuchem Jivontponn proghott kelem, tankam bondkhonnint ghatle. Ponn te bhienastona Povitr Atmeachea bollan ghott-thir ravlet. Dhormdutanchem kalljidarponn mhollear Povitr Atmeachea bollachi khunna. Amchea-i kallar amchim Kristi bhavbhoinnam kalljidarponnan dhumalleak fuddo kortat. Ho nirop somajik novsornni korta.

1.1: Jezuchea Jivontponnachi govaiki diunk ostoreo ani dadle fudde gelet. Dhormdut bhezudd aslet, te atam ghott zalet. Te Jezuche somadhi-xim vochon, tacho fondd rito aslo, ti fator dukhol’loli asli (Mk 16:4), thoim zom’nir oli asleot, ani toklecho rumal, olim sorxim dovorlolo nhoi, ponn kuxin kovoll’lolo aslo (Ju 20:7). Jivont Jezu tankam drixttipoddlo (Ju 20:19; Mk 16:14; Lk 24:36; Mt 28:17). Tamnni taka vollkhunk na, te dubhavlet, ponn uprant tankam gom’lem: Jezu jivont zala.

1.2: Pedru ani Juanv devmondirant vetat, ani thoinsor eka landdgeak boro kortat. To zolma thaun opangull, devmondirachea darvonttea sorxim astalo. Pedrun taka mhonnlem: “Mhoje lagim rupem na, bhangaroi na, ponn jem kitem mhoje lagim asa, tem hanv tuka ditam: Nazarethkar Jezu Kristachea nanvan utth ani cholunk lag” (DI 3:1-10, polle 5-7). Taka uzvea hatan dhorun ubho kelo, to uddi marun cholunk laglo. Lokan taka pollelo ani ojaplo.

2.1: Jezuche dhormdut ugteponnim Jivont zalolea Jezuk proghott kortat. Dhormdut aplo vavr kalljidarponnan korunk laglet, kiteak khoreponninch tancher add Judev fuddari vaurtalet, ponn te bhienastona fudde vetalet. Bandpeamni soddun dil’lo fator atam konnxeacho fator zala (DI 4:11). Tache vorvim soddvonn ieta (DI 4:12).

2.2: Kitem dekhlam ani aikolam, tem dhormdut proghott kortat (DI 4:20). Vismitam ani Utra vorvim Kristi chollvoll vistarot veta.

3.1: Dhormdutank bondkhonnint ghaltat, tankam dhumallo ditat, ponn te toch zobab ditat: “Mon’xanchi adnea nhoi, ponn devachi adnea amim pallunk zai” (DI 5:29).

3.2: Dhumallea modhim te bhienant, ponn Devachem utor proghottit ravtat, tanchea xisanchi sonkia vaddot-choddot veta. Puskoll iadnikamni poreant bhavart manun ghetlo (DI 6:7). Amchea-i kallar Jezucho nirop vistarot veta.

Sompaddnni: Sorvxevttim, hea Utra vorvim amim amchem zhuz chalu dovrum-ia ani hea povitr kallant Jezuchea koxttancho ani Jivontponnacho ugddas korum-ia. Jezuchem zoit amchem zoit zatlem…


January 19, 2009

*Fr.Ivo da Conceição SOUZA

(Povitr Atmeache Firgojent, Moddganv)

Prostavna: Somestank suttka zai. Amchea disadispott’ttea jivitant bhorvanxean ami suttkek ravtat. Sobhar pavttim amkam hi suttka mellona, ponn ami nimanne suttkek axetat, ti mhollear mornna vorvim amkam mellteli. Jezu mornna ani jivontponna vorvim suttka zhoddun amkam ti dilea.

1.1: Zaite pavttim ami fosovtat, kainch amkam somzona, ami bolli zatat. Sonvsari mulliam amkam bhuloitat, ten’na ami vatt chuktat. Amchem gnean amkam vatt khoinchi dhorunk zai, tem sangta, ponn amchi khoxi sobhar pavthhim chukon vegllich vatt dhorta ani hem bhaxen ami trasant poddtat.

1.2: Ho sonvsar amkam vegllench dakhoita. Jhigjhigta tem bhangar nhoi, oxem amche bhaxent ek mhonn’nni asa, ponn toxench ghoddta: amkam naka, tench amkam oddun haddta.

2.1: Adlea Roma’-ant ani Grecia-nt svotontr ani gulam’ astalet. Adlea Korarant Israel Ejiptachea gulam’ponnant asli, tika suttka mellta (Sutt 21:2). Sorvesvor Dev aple projek suttka diunk sobhar khunna dakhoita (Sutt 7:5): 7:14-11:10). Dev aple chomotkar korta ani apli soddvonnik podvi kollit korta.

2.2: Jezu mhollear sonvsaracho Uzvadd : “Hanv sonvsaracho Uzvadd. Mhozo pattlav kortat, tim kallokhant cholchim nant, ponn tankam Jivitacho Uzvadd astolo” (Ju 8:12). To amkam apli vatt dakhoita, ponn hi vatt ovghodd vatt, khursachi vatt, dekhun ami dusrech vatten vetat. Jezun mhonnlam: “Konnak mhozo pattlav korchi khoxi asa, zalear tanni aplech khoxechi vatt soddchi, dor-disa aplo khuris ukolcho ani mhoje pattelan ieunchem” (Lk 9:23). Khorench mhollear, “ak’kho sonvsar zoddit ani aploch ibadd vo aplench ghorttann korit, zalear mon’xak koslo adav’ (Lk 9:25). Amchi svotontrai mhollear Devachea bhurgeanchi svotontrai. Devacho Atmo amkam choloita, dekhun ami Devachim bhurgim (Rm 8:14). Atmeachea bollan ami Devak “Bap’pa” (ABBA) mhonntat. Hea kallache koxtt-dogd Devache mhoime kodde sor korunk zaina (Rm 8:18). Devan amkam svotontrai diunche khatir rochleant Rm 8:21-25). Sorvesvoracho Atmo asa, thoim svotontrai asa (2 Kor 3:17). Jezuchea Utra pormonnem cholot, zalear ami khoreponnim tache xis ani svotontr zaunk pavtat (Ju 8:31). Sot amkam svotontr kortelem (Ju 8:32).

3.1: Amkam hem apovnnem asa, mhonnche svotontraen amim jiyeunk (Gal 5:1.13). Ponn hi svontontrai amkam patkachea trasant ghalunk favona, ponn Devachi Somurt amkam svotontraecho purn kaido zaunk zai (Jakob 1:25). Amchi zhoddti hea svotontraechea kaidea pormannem zateli (Jakob 2:12). Amkam sonvsar svotontrai bhasaita, ponn ti diina, ufrattench amkam gulam’ponnant ghalta. Ami osokt, sobhar pavttim chuktat, dekhun Povitr Atmo amchea adharak ieta (Rm 8:26). Devacho mog ami kortat, dekhun sogllea vostumni Dev amchea boreak vavurta mhonn ami zannonv (Rm 8:28).

3.2: Devachim bhurgim mhonn ami svotontr (Mt 17:26). Amkam bhailea folliancher kantoilele Somurtintli svontontrai mellta, kiteak hi Somurth amchea kallzancher boroileli asa (2 Kor 3:3.5-17). He Somurti pormannem amim cholunk zai. Zaite pavtthim ami visor ghalun patkant ani trasant poddtat. Devachea Putacho rupkar amche sovem rigounk ami vavrunk zai (Rm 8:29). Dev amchea sangata asa.

Sompadnni: Sorvxevttim, Kristi jivit bhov ovghodd, kiteak amcheo vaitt vonddavnneo ami Devache khoxe pormannem cholounk zai. Sonvsari bhulovnneancher amim thabo ghalunk zai, amkanch nhoikarunk zai, hem disadispott’ttim korunk sompem nhoi. Ponn teach borabor amim Devachem chitr amchea monant dhrounk zai: Dev mog, mogoch, to mogall Bap, to amkam bogxita, to amkam rakhta-samballta. Hem amchem suttkechem zoit, Devachench zoit…


January 19, 2009

*Fr.Ivo da Conceição SOUZA

(Povitr Atmeache Firgojent, Moddganv)

Prostavna: 1.1: Doreka mon’xachem sopon mhollear sukhest jivit jiyeunk, mhonntoch dukhant asa, ten’na altoddi thann poltoddi vochunk. Konnakoch dukh naka, sukh zai, jivit zai. Toxem zalear, doreklo apnnak mellta, titlei upai aplem jivit sukhachea verear cholounchekhatir gheta. Ponn foson vaitt margar pavum ieta… Povitr Pustok amkam jivitacho rosto dakhoita, ponn ami sobhar pavttim dukhacho rosto sodun kaddtat. He bhaxen amkanch ami trasant ghaltat.

1.2: Adlea Korarant, Dev amkam venchun kaddta ani mhonnta: “Jivit vo moron, axirvad vo xrap tumche mukhar hanv ghaltam. Tor jivit venchun kaddat” (Sutt 30:19).

2.1: Paskhanchi Porob mhollear “Suttkechi Porob” (12:43). Ejiptachea desant Israel proza gulam’ asli, thoinsorli ti bhair sorlea. Sorvesvor Dev aplo bollixtt hat he proje sovem dakhoita, ani hi proza Sorvesvorachim kortutvam proghott korta. Dev tika oronneantlean choloita ani “svorgincho undo”, MA’NA dita. Uprant Sinai dongrar tiche lagim Dev Korar korta ani dha updes dita. Moizes aplea hatamni don Koraracheo pattio gheun Sinai dongravelo denvlo. Israel “iadniki rajkull” ani “sonvskarlolem raxttr” zata. Altoddi thann poltoddi vochon, tika suttka mellta.

2.2: Sorvesvor Dev Israelak apli proza koxi venchun kaddta, nhoi kiteak tika punim asat, ponn Dev tancho mog korta. “Favo aslo, dekhun Sorvesvoran tumkam ho sufoll ganv diunk na, hem ekannem tumchea monant ghott dhorat. Na, tumi apleach vadeachim” (Sutt 9:6).

3.1: Dev Israela lagim magta mog, Somurtik visvaxiponn., doia, kakullt. To mon’xanchim kallzam akharta, tanchea kallzanchi sunot (circumcision) korta, tanche bhitor Somurtichi adnea, mogachi adnea, rigoita.

3.2: Jezuchem Paskh zata, jen’na to morta ani Jivont zata. Nimannea Jevnnar Jezu aplo “vell” pavla, tea ghodditancho ugddas korta ani thoim aplea xisank aplem Novea Korarachem Jevonn sthapun dita (“Gheiat, hi mhoji Kudd”, “Hem mhojem Rogot, Korarachem Rogot”, Mk 14:22-26; Lk 22:15-20; Mt 26:26-30; 1 Kor 11:23-25). Paskhanchem Jevonn amkam Misache bhettent mellta: Devachem utor ani tachem Mas-Rogot.He vorvim ami Paskhanchea Gutthant vantto ghetat.

Sompadnni: Sorvxevttim, Kristi jivit Paskh zaunk zai. Paskhancho Uzvadd sorvbhonvtim ximpddaunk, hem amchem apovnnem. Jen’na ami patkak mortat ani Devakoch jiyetat, ten’na amchem rupantor zata, amchem Paskh zata. Aichea kallar ho vavr bhov ovghodd zala, kiteak patki sonvsar amkam bhuloita, nove dhei amkam niz-khorea rosteantlim pois vhortat. Dekhun zaum amcho haves (ideal) sodankal Xubhvortomanachim mulliam manun, tim amim disadispott’ttim jiyeunk ani Jezuk visvaxi ravunk. Hem amchem Paskh!