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Feast of St. James the Apostle, 25.07.2012

J{a ahf;NfhG – re;jpahfg;gu; Ia;ah

mtiu fz;Nld; vd; tho;T khwpJ

,d;W J{a ahfg;gupd; tpohtpidf; nfhz;lhLfpd;Nwhk;. vd;Dila rpe;ijf;F vl;batiu ,tUila ngUtpoh njd; jkpofj;jpy; rpwg;ghf nfhz;lhlg;gLfpd;wJ. gd;dpuz;L jpUj;J{ju;fspy; ,tUk; xUtu;. ,NaRNthL kpf neUq;fpa NjhoikAld; gazpj;jtu;. mtUila tho;tpd; Kf;fpakhd fl;lq;fspy; mtUld; cldpUe;jtu;. Ntjrhl;rpahf kupj;j Kjy; jpUj;J{ju; ek; Gdpju; ahf;NfhG.  fp.gp 42 –y; VNuhJ mf;upg;gh kd;ddJ murpy; N[hg;gh vd;w ,lj;jpy; jiyntl;lg;gl;L ,we;jhu;.

gpd;du; mtUila clyhdJ ];ngapd; ehl;Lf;F vLj;Jr;nry;yg;gl;lJ. mq;F re;jpahF b fk;ngh];nly;yh vd;w ,lj;jpy; Gijf;fg;gl;lJ. Mdhy; fhyg;Nghf;fpy; mtUila fy;yiwahdJ kwe;JNghdJ. fpgp 813 mq;F Jwtpahf tho;e;j ngaNyh vd;gtu; xU gpukpg;G+l;Lk; xspiaf; fz;lhu;. ,J Fwpj;J mt;tplj;jpd; Mau; mtu;fSf;Fk; nra;jp nfhLf;fg;gl;lJ. jd;Dila ez;gu;fSld; me;j xspia Nehf;fpr; nrd;whu;.mq;fpUe;j fhLfis mopj;jNghJ jhd; mq;F fy;yiwapUg;gijf; fz;lhu;fs;. me;j fy;yiw fz;lwpag;gl;lehs; [{iy 25. vdNt mNj ehisNa Gdpjupd; tpoh ehshf nfhz;lhlg;gLfpd;Nwhk;.

];ngapd; ehl;Lg; ghuk;gupak; $Wfpd;wJ. ,tu; xUKiw vg;Nuhd; Mw;wpd; mUfpy; ruNfh\h vd;w ,lj;jpy; ,Ue;jNghJ ,tUila ty;yikkpf;f gzpapy; Nrhu;Tw;W ,Ue;jNghJ mtiu cw;rhfg;gLj;Jk; tz;zk; md;id kupahs; ,tUf;F fhl;rp nfhLj;jhu;. mNj ,lj;jpy; jk; epidthf xU Myak; vOg;g md;id kupahs; ,tiug; gzpj;jhu;;. md;id mt;tplj;jpypUe;J kiwe;jnghOJ mtUila jpUTUtk; jhq;fps xU rpwpa R&gKk;> kpf caukhd gspq;F fy; xd;Wk; mq;F ,Ug;gij ek; Gdpju; fz;lhu;. mNj ,lj;jpy; md;idf;F Myak; xd;W fl;bdhu;. ,JNt md;idf;F ,t;Tyfpy; fl;lg;gl;l Kjy; Myak; MFk;.

mnyf;]hz;bupahitr; rhu;e;j fpskz;l; vd;w ,iwapayhsu; ,t;thW $Wfpd;whu;. J{a ahf;NfhGit jPu;j;Jf;nfl;l ngha;rhl;rp nrhd;dtu; nfhiyf;fsj;jpw;F ek; Gdpjiu ,Oj;Jr; nry;tjw;FKd; mtiuf;fz;lnghOJ mtu; kdk;khwpdhu;. ve;jstpw;nfd;why; fpwp];jtuhfNt khwpdhu;. ,ijf;fz;l murd; VNuhJ mf;upg;gh ,tiuAk; ek; GdpjNuhL nfhiyf;fsj;jpw;F mioj;Jr;nry;y fl;lisapl;lhd;. Nghfpd;w topapy; me;j egu; ek; Gdpjuplk; jhk; nra;j jtWf;F kd;dpg;G Nfl;f ek; GdpjUk; mtiu kfpo;r;rpNahL kd;dpj;J> rkhjdk; nrhy;yp tho;j;jpdhuhk;.

ek; Gdpjuplk; gy;NtW tpopkpaq;fisf; fw;Wf;nfhs;s tpise;jhYk;. ,d;iwa ehspy; ehd; ,e;j nra;jpia kl;Lk; nrhy;y tpUk;Gfpd;Nwd;. mtiuf; fz;lkl;by; vjpuhsp kdk; khwpaJ kl;Lky;y> ey;y xU fpwp];jtuhfNt khwptpl;lhu;. ,g;gbj;jhd; xU tPl;bYk; ele;jJ. ey;y fpwp];jtf; FLk;gk;. FLk;gj;jiytu; jd;Dila FLk;gg; gzpia kl;Lky;y jd;Dila mYtyfg; gzpiaAk; rpwg;Gld; nra;J te;jhu;. jd;Dila kfd; QhapW jpUg;gypf;Ff;$l xOq;fhf gq;Nfw;fhjJg;gw;wp kpFe;j tUj;jKw;wtuha; jd;Dila kfDf;F mtw;wpd; Kf;fpaj;Jtj;ij vLj;Jf;$wpdhu;. mtd; mjid ruptu nra;ajghby;iy. ehl;fs; nrd;wNghJ jd;idNa rw;W rup nra;Jnfhz;lhd;. Mdhy; xU fhupak; kl;Lk; Gupatpy;iy. jd;Dila je;ij xt;nthUehSk; xU rpwpa nrgj;Jld; fhiyapy; 7.30 kzpf;Nf 9.00 kzp mYtyj;jpw;F nry;fpd;whu;. Vd; mtu; vd;Dld; ,Ue;Jtpl;L 8.30 kzpf;F nrd;why; $l rupahd Neuj;jpw;F mYtyfj;jpw;F nrd;WtplyhNk vd;W epidj;jhd;. xUKiw jd; je;ijaplk; ,ijg;gw;wp tpdtpdhd;. mtDila je;ij nrhd;dhu;. ehd; ,q;fpUe;J fpsk;gp NeNu mUfpYs;s Myaj;jpw;Fr; nrd;W jpUg;gypapy; fye;Jnfhz;L gpd; vd; mYtyfj;jpw;F nry;Ntd; vd;W ghq;Fld; nrhd;dhu;. kfd; rw;W Nahrpj;Jg; ghu;j;jhd; kdk;khwpdhd;> je;ijapld; kd;dpg;G Ntz;bdhd;. jd; je;ij xt;nthUehSk; jpUg;gypapy; fye;J nfhz;lhYk; jd;idg;gw;wpr; nrhy;yp ek;ik tw;GWj;jtpy;iy vd;gjid czu;e;j mtd; kWehs; fhiyapy; jd; je;ijAld; ehs;jpUg;gypf;Nf nry;y KbT nra;jhd;. vy;yhtw;wpYk; rpwe;J tpsq;fpdhd;. Mk; ek;Kila tho;thdJ ek;ik re;jpf;fpd;w kdpju;fspy; khw;wj;ij Vw;g;gLj;jNtz;Lk;. ,Jjhd; ek;Kila re;jpahfg;gu; ,e;ehspy; ekf;Fj; jUk; tho;tpd; nra;jp.

Experiencing Mother Mary in our Christian Commitment

Experiencing Mother Mary in our Christian Commitment

Mother Mary Vat II affirms Mary’s unique place in the mystery of salvation (LG 55-59) and the Church (LG 60-65). The NT portrait of Mary, Virgin and Mother, is both Christocentric and ecclesiotypical. As Theotokos (ND 701), Mary responds in perfect discipleship and becomes the model of human involvement in God’s plan of salvation. The Marian dogmas reflect in the person of Mary the central truths of faith and hope and inspire the faithful to come to the love of God (LG 65) and participate in her Son’s Kingdom mission.

Mary Perfect Disciple and Type of the church in God’s Plan of Salvation can be the motivating force to participate in the God’s plan of salvation as a Christian today. She has showed me what the meaning, purpose and destiny of the Christian by her total surrender to the will God manifested in Jesus Christ in her daily living. Thus she is the perfect model of Christian discipleship. She also played a unique role in the God’s plan of salvation that calls us to stand against the evil structures in many forms in our daily existence. But Mary is not presented in this way today. Here I try to explain this thesis in three terms: Hermeneutics of suspicion: it is to reconstitute the theology that prevailed and dominated the church for long and that which take us away from the significance of Mary as model and inspiration. Hermeneutics of remembrance is to recall the picture of Mary in scripture and in the life of early Christian community and re-write the forgotten history. Hermeneutics of creative actualization is that remembering the biblical picture and present her in a meaningful way to the present world as it encouraged by Vatican II as perfect disciple.

Hermeneutics of Suspicion:

Mary is presented in a popular fictional stories based on devotions, apparitions to the extent of replacing Jesus. There were two emerging Marian themes: Co-redemptrix which is found in the writings of Popes Pius X and XI and Mediatrix of all graces which is found in the writings of Pope Pius IX from 15^th century. Thus we could see an unbalanced extolling of Mary in the historical developments by excluding Mariology from other fields of theologies, Christology and ecclesiology and by deifying her by the way of attributing privileges and gifts to her.  Maximalists who exaggerated understanding of Mary, claimed excessive privileges to Mary, and devaluating the mediatory role of Christ in the salvation history, known as Mariocentrism and Minimalists who undervalued the role of Mary in salvation history and devalued the human co-operation, too critical of Mary know as Mario-Phobia.  Devotions to Mary where we could not discover the perfect discipleship- how Mary is related to Christ (Christological) and to the Church (Ecclesiological)-unique role in God’s plan of salvation.

Hemenutics of Remembrance:

Marialis cultus: devotion to Mary must find its origin and effectiveness from Christ, find its complete expression in Christ and lead through Christ in the spirit to the father. Mary in the Old testament: Gen 3, 15: Earlier taken to explain Immaculate Conception and Text used as a typology for triumph over sin. But today we do not use this text for such a purpose as the context is Eve and the serpent and Is 7: 4: Young woman refers to the wife of king Ahaz and Immanuel is his son Hezekiah. Young woman (Alma in Heb) is translated as parthenos (virgin) but it should have been niania (young girl).

            Mary in the New Testament: Gal 4, 4: born of a woman. Paul makes a mention of Jesus’ humanity. It is not a Mariological text but Christological; Mk 3:31-35: To join this family the condition is to hear the word and do the will of God. He makes his family part of the larger family and the text shows her role in salvation history and her role as a true disciple of Jesus; Mk 6:1-3 reference to Mary as the Mother emphasises the human condition of Jesus over the exaggerated claims for Jesus as Son of God and as the Messiah (Christological). Mark shows here the unique and important role of Mary in the salvation history.  Lk 1:26-38. In ‘Annunciation’ the focus is on Christ (Christological and the Messianic Motherhood of Mary). She is presented as the perfect model of discipleship (ecclesiological – faith and obedience). (1:34- Virginal conception.)

Mary in Acts: 1:14 - Mary is presented at the birth of Christ - Christocentric (Luke) and the birth of the church – Ecclesio-centric (Acts). Both are works of Holy Spirit leading to mission, that is, Mary is presented as the mother of Jesus and disciple of Jesus [present with disciples at Pentecost]. Hence she becomes the ‘type of the Church’ [perfect disciple].

            Thus in the scripture Mary’ Image as Simple, humble, ordinary, dynamic, questioning, courageous, committed; Identity of Mary as Anawim of Yahweh, woman of faith, model disciple; role of Mary: Virgin and Mother, role in mystery of salvation, in the mystery of Christ and of the Church; and In Mystery of Salvation: Unique and significant role in salvation history (Mt and Lk). She cooperates and participates in God’s plan of salvation as Messianic mother. She typifies humanity, In Mystery of Christ event: As disciple of Jesus she participates in the mission of Jesus. So she typifies discipleship and In Mystery of the Church: She is the mother of the community of disciples. So she typifies the Church. Mary is not a figure only to be admired and venerated but to be imitated.

Hermeneutics of Creative Actualization:

Knowing the role of Mary in the salvation history Vatican II and dogmas and doctrines on Mary are actualized to our context in a more meaningful way. The Dogmatic Constitution on the Church Chapter VIII titled as the role of Blessed Virgin Mary, Mother of God in the mystery of Christ and the Church focuses on Mary’s role in the place of salvation history [55-59] and Mary’s role in the Church [62-65]. Thus it restores the right place of Mary in the salvation history.

Mary’s Role in the Mystery of Salvation History [55-59]: it is the model of the perfect discipleship. Congar suggests, “in” is ‘sharing oriented approach’ i.e. Mary shares / co-operates in God’s plan of salvation; and not ‘privileged centered approach’. God, in his eternal plan of salvation enters into human history through individuals; the centre of this is Jesus Christ. Next to Jesus, Mary also played a vital role in salvation history. She entered into a partnership with God in total surrender, freedom and obedience.  Mary’s response to God is perfect, because she receives God’s word in total freedom and self surrender. Thus Mary is the archetype of faith. And through her free human act, she plays a decisive role in the mystery of salvation [co-operation].

LG 55: states the role of the mother of savior in the plan of salvation as per old and new testaments. It states that the role of Mary was ‘prophetically promised’ [Is 7:14, Mic 5:2-3, Mt 1:22-23]. She is also presented as poor and humble [Anawim of Yahweh] - exalted daughter of Zion. LG 56: states about the ‘immaculate conception’ – Mary was predestined to be mother of God [thus Mary is seen in reference to Jesus Christ]. LG 57: Mary is seen in union with Jesus [in the work of salvation]. Here Christ’s virginal conception up to his death. [Up to child is lost and found]. LG 58: role of Mary in the public life / ministry of Jesus [Mary as intercessor / accompany]. LG 59: talks about assumption & queen ship of Mary. Mary’s role in the mystery of salvation is situated in the mystery of Jesus Christ the only mediator.

Mary’s role in the mystery of the Church (60-65): LG 60: speaks of ‘one mediator’ i.e. Jesus Christ. Mary’s role in no way hinders the immediate union of the faithful with Jesus Christ – On the contrary fosters it, but it doesn’t diminish ‘unique mediation of Jesus Christ.’ LG 61: Mary is mother to us (Church) in the order of grace because in a wholly & singular way she co-operated by her obedience, faith & hope & burning charity in the work of the saviour (salvation). it is co-operation looked at from the point of incarnation. LG 62: Mary is addressed as advocate, helper, benefactress & mediatrix. But this in no way reduces the dignity & efficacy of Jesus Christ the one mediator. Instead, this maternal help helps the faithful to be more close to the mediator & redeemer Jesus Christ. Her unique “Messianic Motherhood” continues even today through her intercession & caring concern for humanity (her mediation subordinate to Jesus’ Mediation). LG 63: Mary as the mother of God is a type of the Church in the order of faith, charity and perfect communion with Christ (Just as Mary is referred as Mother and Virgin, so does the Church). LG 64: Church is called to be Mother and Virgin like Mary.  Mother: Through Proclamation and Baptism (Giving Birth to children of God). Virgin: Through purity and total fidelity to God’s work (Also keeping intact faith, firm hope and sincere charity). LG 65: Mary as the model of all virtues. Like Mary the Church is called to be spotless and without wrinkles. (Immaculate Conception; Eph 5: 27).

Marian dogmas and doctrines:

1. Mary as mother of God: Theotokos:

This dogma was declared at Ephesus [431] by Pope John II, due to various arising Christological controversies [Nestorian].  It is in fact Christological because it deals with Christ [Christ as both human and divine] and not about Mary [not to give her privileges].

Theological significance:

Mary as mother of God [Theotokos]: not only exalts Mary’s status or holiness as mother of God but it tells about Christ as the unique saviour or redeemer [upholding the divinity of Jesus].  Mary’s relation must be seen in relation to Christ’s birth. [Mary brings forth Son of God] so we are also called to be so! “Bearers of Christ.” Mary as mother of God as she co-operated with God in the plan of salvation, we are called to imitate her [co-operation].

2. Immaculate Conception: Pius IX, Dec 08, 1854.

This dogma declared, “The most blessed virgin Mary from the first moment of her conception was preserved intact from all stains of sin.” From the first moment of conception implies, “fullness of Mary’s holiness’ – it is not a matter of time but ‘state of life.’  Moment implies, ‘from beginning or eternity’ [of Augustine] it refers to God’s omnipresence i.e. God had enveloped Mary with his omnipresence or predestined by God [prepared]. In our case at Baptism we receive/filled with the indwelling presence of God.  Therefore Mary’s “fullness of Holiness” is God’s infallible and pre-destined choice, for the unique purpose of “messianic motherhood.”

Since Original sin affects everyone, as Mary was preserved from Original sin, what about Christ’s redeeming work?  This was resolved by Duns scouts: “in God’s redemptive grace, there is a distinction between preservative grace and healing grace.  God’s redemptive grace doesn’t heal or free Mary but preserves her from original sin from eternity.  To be preserved from original sin from eternity was a greater grace than to be set free or heal from it.”

Theological significance:

Immaculate Conception is totally an act of God [God’s initiative] which needed Mary’s co-operation.  As far as God was concerned it was a reality done once and for all but for Mary it has daily struggle [fidelity]. The purpose of Immaculate Conception was to bring forth Christ [Christological] i.e. in relation to Christ. Mary’s holiness talks of holiness of Church.  In Mary we see the destiny of the Church [LG 63] i.e. her single minded commitment to God’s plan/ total fidelity to God.

3.  Assumption of Mary:

Pius XII in Munificentissimus Deus –Bountifulness of God on 15 Nov 1950. This Dogma declared that Immaculate Mother of God, Mary- ever virgin was taken up body and soul into heaven, into the glory of God, when the course of her earthly life was finished.  Glorification of Mary implies, fulfillment of her earthly life, full and total communion with God [Wholeness of life].

Assumption must be explained in terms of / in relation to Jesus’ resurrection because for Mary it is God’s gift to her faithfulness and commitment.  It tells us about the meaning of death for human being.  It is a sign of the glorification of the Church and each committed disciple – eschatological glorification, a guarantee of our resurrection [newness/ fullness/ transformed life].

Assumption means, it is a communion with God, with all its saints and communion with us [as intercessor].  It points to the way integral liberation, i.e. creation of new earth and heaven [New creation, kingdom of God].  Privileges of Mary [Assumption] should not isolate her from the rest of the redeemed world, but rather should be seen in association with Jesus’ redemptive mission and unique role she played as messianic mother [as it would be the case with us – all believers LG 62].  Therefore all that took place in the life of Mary essentially should take place in the life of every Christian.

Mary’s Perpetual Virginity: [doctrine] Paul IV in 1555: LG 63, 64.

It symbolizes ‘total surrender to God.’  It is concerned with “whole life” [not necessarily human condition/ biological].  It is a total surrender and entry into full freedom into the mystery of salvation.  It expresses Jesus’ divine origin and messianic mission [Power of Holy spirit].  It shows her total commitment and adherence to God.  It symbolizes her continued and faithful discipleship in Jesus’ mission [Ecclesio-centric].

As ever virgin: 3 levels:

1. Virgin before birth of Jesus: conception of Jesus without human seed, from the holy spirit – affirmed by the scripture [Mt and Lk infancy narrative].

2. Virgin at birth of Jesus: she gave birth to Jesus without bodily corruption, based on apocryphal literature.

3.  Virginity after the birth of Jesus: her virginity remained inviolate after the birth of Jesus – based on Patristic tradition.

Marialis Cultus: Cult of Mary: 1974 – Paul VI: This tells us how to have devotions to Mary. Any exercise of piety should have Trinitarian, Christological and Ecclesial dimension [no 25], Biblical basis [no 30], ecumenically sensitive [32]. Gives right place to Mary as Mary of the Gospel, as a model for us all. Mary was preserved from sin but Jesus was sinless.

            Today Women have become disenchanted with historical representations of Mary that encourage only docility, humility and self-effacement and the strong emphasis on active and responsible consent for women who participate in decision making in the community. Mary is offered as a model disciple for both women and men who work for justice and for freeing the oppressed, who assist the needy and who actively witness to the “love that builds up Christ in people’s hearts.”

            At annunciation, she surrenders totally and offers herself to God so that God’s plan may be realized in her. She is the first one to join this new, final or eschatological stage of mission. That is why she can be called the model and the type of the church, which is also, is essentially missionary.

            Noenuer: We should learn that no where we can better learn to listen, to respond and to surrender to God’s love than in Mary’s heart. We are not called to imitate her model in her historical perspective rather to perceive the spirit of Jesus and of his mother and realize in our own world. Leonardo Boff enumerates a series of them: sensitivity, tenderness, vitality, depth, interiority, emotional warmth, receptivity, and self-giving attentiveness.

Symbol of Immaculate Conception reminds us that all of life is ultimately good and meaningful. It will find its fulfillment in the final coming of the kingdom.

Virginity: the dignity of human person in God’s presence. It was a social revolution of that time. Her virginity means her whole being becomes openness, listening, surrender, love, learning, service. It shows God’s omnipotent glory manifest in the poor, powerless and the despised in the eyes of the world.

            From the point of view of feminist hermeneutics: it is very striking to note that the first prophetical Christian voices to be heard are those of the two women, Elizabeth and Mary, exactly as the first post-paschal message was that of a woman, Mary of Magdala (Luke 24: 7-10, john 20: 11-18). A father of the church says that women may not be apostles; but, in terms of Christian perceptiveness and intimacy with Jesus, they may be superiors to the apostles. We are not only purified but redeemed by God’s grace. It is an objective reality by God but it has to be interiorized by the persons.

            She entered into the world with definite state of opposition to the state of sin and when began her life in a state of communion with God, while t the same time experiencing in her all the consequences of the world that was alienated from God.

            As far as God is concerned it is once and for all but as for Mary it was to be realized through daily struggles of fidelity. She had struggled against them and here Mary becomes the model of the church.

            Immaculate Conception is not mere personal privilege of holiness, but a call to collaborate with Christ in his redemptive act. Significance of her conception without sin is not a mere spiritual quality of her soul or of her person, but it is a privilege with a commitment to work for liberation in collaboration with Christ. Mary builds the community of love basing her in the kingdom of God over and against the kingdom of human beings.

Assumption: Those who were are in their life and work are with Christ will also share in his glory for sure. Bible presents Mary, linked to Jesus in a unique manner, nor only giving him his earthly life but also having in his saving mission. So she is with him in his resurrection.

Today the privileges of Mary should not isolate her from the rest of the redeemed, but rather should show her as the perfect realization of the redemptive plan of God.

Assurance for all of us that those who believe in Christ will be finally liberated from all the forces of death that exist in the world. It is a challenge to all of us to fight against these powers of corruption not only of the human body, but human society. Carl Jung said, “The church needed a feminine symbol.” He realized that the new awareness of the dignity of women must be consciously recognized and given symbolic statement. To see Mary, the woman glorified in heaven was to see the feminine in a new light.

            The church proclaims in this the truth that the body that some abuse and others respect, that some hate and others worship, is already judged worthy to be eternally with god, eternally saved and acknowledged; not only in the son of the God who comes “from above,” but in one of our race who like us, was from here below.

Mary our mother has showed us how to be a disciple of Christ’s own heart

Let us walk together with Our Lady to have life in fullness

            

Homily on 24 December 2012

brk;gu; 24 k; Njjpf;fhd kiwAiu

Myptu; fpuhk;nty; vd;gtu; Mq;fpy Gul;rpf;F jiyikNaw;W nrd;wtu;. mtu; xUKiw jd;Dila nrayiu Kf;fpakhd gzpapd; epkpj;jkhf xU ,lj;jpw;F mDg;gpitj;jhu;. md;wpwT me;j nrayu; me;j ,lj;jpNyNa xu; miwapy; jq;fNtz;bajhapw;W. mtUf;F mq;F J{f;fk; tutpy;iy Vndd;why; gytw;iw Nahrpj;Jf; nfhz;bUe;jhu;. Mdhy; mtUld; te;j gzpahsu; epk;kjpahf J{q;fpf;nfhz;bUe;jhu;. fhiyapy; jk; Ntiyahsplk; vg;gb mtuhy; ,t;thW J{q;fKbe;jJ vd;W tpdtpdhu;. mtu; nrd;dhu;: rhu;> ehk; gpwg;gjw;F Kd;Nd flTs; ,e;j cyif Ml;rp nra;jhuh? Mk; vd;whu; nrayu;. ehk; ,we;jgpd;Gk; mtu; ,e;j cyif Ml;rpnra;thuh? cWjpahf vd;whu;. mg;Ngh Vd; rhu; ,g;gTk; mtiuNa Ml;rp nra;atplf;$lhJ vd;W $wp njhlu;e;jhu;. ehd; vd;Dila vy;yh gpur;ridfisAk; mtu; ghjj;jpy; itj;Jtpl;L cwq;fptpLNtd; kw;w vy;yhtw;iwAk; mtu; ghu;j;Jf;nfhs;Sk;gb mtuplk; tpl;LtpLNtd; vd;whu;.

     Mk;> flTs; Jizia ek;gpdtu;fs; tho;tpy; vy;yhtw;iwAk; flTshf te;J mtw;iw epiwNtw;Wthu;. ,d;iwa Kjy; thrfj;jpy; jhtPJ flTSf;F $lhuk; vOg;Gtijg;gw;wp ftiy nfhs;fpd;whu;. flTs; $Wfpd;whu; mtw;iwg;gw;wp eP ftiyg;glhNj. eP epk;kjpahf ,U. ehd; ,j;jidahz;Lfs; cd;NdhL ,Ue;J topelj;jpNdd;. ehd; vy;yhtw;iwAk; ghu;j;Jf;nfhs;Ntd; vd;W ,iwthf;fpdu; ehj;jhd; topahf vLj;Jf;$Wfpd;whu;. Mf flTspd; gpurd;dj;ij ek;gp ehkpUe;jhy; mtu; vy;yhtw;iwAk; ghu;j;Jf;nfhs;thu;. J{a NgJU jd;Dila Kjy; jpUKfj;jpy; 5: 7 $Wfpd;whu; “cq;fs; ftiynay;yhk; mtuplk; tpl;L tpLq;fs;. Vndd;why;> mtu; cq;fs; Nky; ftiy nfhz;Ls;shu;.” Mf Njbte;J ek;Kila ftiyfs;> Jd;gq;fs;> Ntjidfs; vy;yhtw;iwAk; ePf;f$batu;jhd; ek; nkrpah.

     ew;nra;jpapy; rf;fupahtpd; ghly;> ,d;Wk; midtuhYk; nrhy;yg;gLk; mUikahd nrgk;> ,jid mofhf tpsf;Ffpd;wJ. mUSk; ,uf;fKk; epiwe;j flTspd; xsp ek;ikj; NjbtUfpd;wJ. ,Uspy; ,Ue;j ,];uhNay; kf;fs; kl;Lky;y ahuhf ,Ue;jhYk; mtu;jk; xspia ehb te;jNghJ kPl;G mtu;fis NjbtUfpd;wJ. ehKk; flTsplk; ek;ik xg;gilg;Nghk;. jhtPJ Nghy> rf;fupah Nghy> md;id kupah Nghy ,e;j tpaj;jF xspiag; nghwf;$ba ghf;fpak; ngWNthk;. ehis kfpo;T ,d;Nw Nguhde;jk; mspg;gjhf khWk;.

Homily on Christmas midnight Mass

fpwp];J gpwg;G ngUtpoh ,uT jpUg;gyp

vrhah 9: 2-4> 6-7     jPj;J 2: 11-14    Y{f;fh 2: 1-14

,NaRtpd; gpwg;G> cwtpd; capu;g;G

     xt;nthU gpwg;Gk; xU Gjpa tuyhW> xU Gjpa ek;gpf;if> xU Gjpa cwtpd; njhlf;fk;. ,NaRtpd; gpwg;Gk; ,g;gbj;jhd; ek; cwTfspd; capu;ggpw;fhd ew;nra;jp. cilgl;L> cUtpoe;J fplf;Fk; kdpj cwTfSf;F capu; nfhLf;f Kide;j ed;ehs; jhd; ,g;ngUehs;.

     flTspd; md;ig kwe;J> gpwg;G vd;w miog;gpd; mu;j;jj;ij czu kWj;J> cld;gbf;ifia cilj;J> flTspd; cwtpypUe;J ntFnjhiytpy; nrd;wjhy; mbikfshf gupjtpj;jdu; ,];uhNayu; kf;fs;. mtu;fSf;F vrhah ,iwthf;fpdu; topahf nfhLf;fg;gLk; nkrpahtpd; gpwg;gpw;fhd nra;jp xU rhjhuz tpLjiy tho;tpw;fhd nra;jp kl;Lky;y> ,J Xu; ,iwkdpj cwtpd; capu;g;G nra;jp. vrhahtpd; Gj;jfj;jpy; 9: 2 –ypUe;J thrpj;Njhk; vd;why; mJ $Wfpd;wJ “fhupUspypUe;j kf;fs; Ngnuhspiaf; fz;ldu;;;;;| rhtpd; epoy; R+o;e;j ehl;by; FbapUg;Nghu;Nky; Rlu; xsp cjpj;Js;sJ.” Mf ,iwcwtpw;fhd miog;G kl;Lky;y kdpjTwTfisAk; Gdpjg;gLj;Jk; Xu; gpwg;G vd;gjid vrhah ,iwthf;fpdu; njspthf glk;gpbj;Jf;fhl;Lfpd;whu;.

ew;nra;jpAk; ,ijj;jhd; Rl;bf;fhl;Lfpd;wJ. “vy;yh kf;fSf;Fk; kfpo;r;rpa}+l;Lk; ew;nra;jp…” midtUk; flTspd; kf;fs;… mtu;fs; A+juhdhYk;> fpNuf;fuhdhYk;> gpw ,dj;jtuhf ,Ue;jhYk;> muruhf ,Ue;jhYk;> ML Nka;g;gtuhf ,Ue;jhYk;> tho;tpd; ve;epiyapypUe;jhYk; vy;yhUila cwtpid GJg;gpj;J kPl;gspf;Fk; ,iwkfd; ,NaR fpwp];J ekf;fhf gpwe;Js;shu;. Mf mtUila gpwg;gpd; mu;j;jk; kpfTk; njspT. vy;yh kf;fisAk; xd;whf ,izj;J> cwtpid tsu;j;J> kPl;gpid jkjhf;fpf; nfhs;tJ.

,e;j gpwg;gpd; ew;nra;jp ekjhf;fp nfhs;s ehk; nra;aNtz;bit ,Jjhd;. Kjy; thrfj;jpy; $WtJ Nghy “,tu; tpaj;jF MNyhrfu;> typik kpF ,iwtd;.” (vrhah 9: 6. ). ,iwTwtpd; mbj;jsk; ehk; midtUk; cilgl;l kf;fs;> kdpj ,ay;gpdhy; jtwf;$batu;fs; Mdhy; ek; ,iwtdpd; typikkpF fuj;jhy; kPl;fglf;$batu;fs; vd;w vz;zk;jhd;. ek; ,NaR fpwp];J typik kpF ,iwtd;> mtUila tpaj;jF MNyhridapd;gb ele;jhy; ehk; tho;tpd; mu;j;jj;ij fhzyhk;. flTSld; kPz;Lk; xg;Gwthfp mtUila mUis epiwthfg; ngwyhk;. ,NaR fpwp];J topahf flTNshL xg;Gwthfpa ehk; mtu; topahfNt ehk; xUtu; kw;wtUld; xg;Gwthf Ntz;ba miog;G ,J. vdNtjhd; ,uz;lhk; thrfj;jpy; thrpf;fpd;Nwhk; (jPj;J 2: 14) “ek;ik vy;yh newpNfLfspypUe;Jk; kPl;L> ew;nray;fspy; Mu;tKs;s jkf;Fupa kf;fshfj; J{a;ikg;gLj;j jk;ikNa xg;gilj;jhu;.”  ,NaR fpwp];J vy;yh kf;fisAk; cwtpd; r%fkhf xd;wpizf;f> vy;yhUk; flTspd; gps;isfs; vd;w cz;ikia tho;e;J fhl;bajhy; mtUf;F fpilj;jJ rpYit. Mdhy; mtUf;F capu;g;G vd;w epiytho;tpd; gpwg;ghdJ Kj;jpiuaplg;gl;bUe;jJ. Mf ehKk; ek; jtwhd topfis jpUj;jpf;nfhz;L kdpj ,ayhikia czu;e;jtu;fshf vy;yh kdpju;fisAk; mtutu; ,ayhikAld; Vw;W> ,NaRtpd; topahf cwtpd; r%fkhNthk;. mg;nghOJ ek; gpwg;Gk;> gpwg;gpd; mu;j;jKk; ,iw-kdpj cwT vd;w ew;nra;jpapy; KbtilAk;. Mf ,NaRtpd; gpwg;G ek; cwTfid capu;gpf;f nfhLf;Fk; tha;g;G.

     murd; xUtd; jd;Dila ehl;bid rw;wp te;jhd;. xU fhl;Lg;gFjpapy; jdpikahd xU tPL ,Ue;jJ. J{u;j;jpy; Kjpatu; xUtu; fupf;fl;ilfis Rke;J nfhz;L te;jhu;. murd; vd;dntd;W tpdtpaNghJ mtu; nrhd;dhu;. ehd; jdpahs; tpwFfis Nrfupj;J mtw;iw fupf;fl;ilfshf khw;wp vd; tho;tpid elj;Jfpd;Nwd; vd;whu;. murd; mtDila epiyia mwpe;J kdk; tUe;jp jd;Dila re;jd kuf;fhl;bid nfhLj;jhd;. kPz;Lk; MW khjk; fopj;J mNj ,lj;jpw;F te;jhd;. Mr;rupak; fhj;jpUe;jJ. Kjpatu; jd;Dila Njhs;fspy; kPz;Lk; fupf;fl;ilfis Rke;J nfhz;Lte;jhu;. murDf;F xd;Wk; Gupatpy;iy. nfhLf;fg;gl;l re;jdf;fhl;bid gad;gLj;jpdhy; ,tu; ngupa gzk; gilj;jtuhf ,Uf;fNtz;LNk> Vd; ,g;gb ,Uf;fpd;whu; vd;W mtiu tpdt. muNr cq;fs; Nkyhd cjtpf;F ed;wpfs; Nfhb cq;fs; cjtpahy; ehd; ,g;nghOJ mjpf J{uk; nrd;W f\;lg;glhky; fwpf;fl;ilfs; ngw Kbfpd;wJ vd;W gjpyspj;jhu;. Mk; ,NaR fpwp];J gpwg;gpd; topahf Gjpa tho;tpw;fhd topgpwf;fpd;wJ. ehk; mjid rupahf gad;gLj;j jahuhf ,Uf;fpd;Nwhkh? xt;nthU gpwg;Gk; cwtpd; capu;g;G. ek;Kila gpwg;G vg;gb? flTs; ,NaRtpd; fpwp];J topahf kPz;Lk; gpwf;f> cwtpy; capu;f;f tha;g;gpid jUfpd;whu;. ehk; jahuh?