The Summary of the Encyclical “Deus Caritas est”

Introduction:  Pope Benedict XVI clearly brings out the destiny of Christian life in this encyclical “Deus Caritas Est”. The need of the hour has been realised by the Pope’s effort. Christian life is highlighted by Pope telling that it is an encounter with an event, which gives life a new horizon and a decisive direction. The active role of love is well explained in and through this encyclical. Understanding the present condition, Pope vastly speaks of God’s love in order to make us to share that love with others also. Various dimensions and aspects of love are dealt for our better understanding about God’s love and man’s love. The Church’s role in propagating God’s love is emphasized and its goal has been clearly dealt.

Part -I

The very beginning of the first part deals with an essential element that is love which helps us to know our purpose of our life and existence. Though multiplicity of meanings for love is mentioned, the love between man and woman stands out because of the union of body and soul as a result; it evokes irresistible promise of happiness. Of the three Greek words for love, eros, philia and agape, New Testament writers prefer the last, which occurs rather infrequently in Greek usage. Agape this word seems to be something new and significant. There was a new vision in using agape because it was new and different about the Christian understanding of love. In the pre-Christian world eros was celebrated as divine power, as fellowship with the divine. The Old Testament opposed this form of religion which represents a powerful temptation against monotheistic faith, but it never rejected eros in any way. It was rejected because of not giving dignity and for dehumanising attitudes. Human beings were not treated well just they were used means of arousing divine madness. Lack of human respect led them to exploit each other. So, there was a need to discipline and purify the eros because one thing was realised that it was not just a fleeting pleasure. In order to attain our goal, that is eternity, infinity we should not submit ourselves to instinct. This point is emphasised strongly here.

The uniqueness of human being is highlighted who is made up off body and soul. And we also understand that when both dimensions that are body and soul are united, then only man attains full stature. All of us are expected to balance both dimensions without giving importance to anyone. Today’s situation is portrayed very well where the body is so much exalted which is also deceptive. Man’s great ‘YES’ to the body is undeniable. How man’s body used as material and exploited is depicted well here. 

Christian faith always considers man a unity in duality, a reality in which spirit and matter are brought to a new nobility. Since love leads us to divine, there arises a need of purification and healing. The best way of purification entails in the love where we show concern and care for others. The two Hebrew words such as ‘dodim’ was selfish in nature, but see that a transition takes place in the second word ‘ahaba’ where it seeks the good of the beloved. We are insisted that how this sort of love enables one to sacrifice for the sake of love. Thus the power of love is well explained here. The essence of love is highlighted by the sacrifice of Jesus himself. We too are called to sacrifice ourselves by self giving for the sake of love imitating Jesus our perfect model. The two notions such as ‘ascending’ love and a ‘descending’ love is differentiated very well. 

The distinctions between those two notions are giving a clear picture about love in different aspects. The author strongly tells us that eros and agape – ascending love and descending love can never be completely separated. This above statement defends the unity and dependency of eros and agape with each other. We also get the idea that the nature of love in general is realised when we find a unity in the one reality of love. The need of giving and receiving in terms of love is a must. So in order to share the love with others we too are expected to receive from the original source that is Christ who gave himself for us for the sake of love for us (John 7:37-38). When Gregory interprets the vision of Jacob’s ladder in Genesis 28:12, he tells us that the good pastor must be rooted in contemplation. He also adds that how this contemplation helps one to offer himself for the needs of the other. Through this we understand that how love is selfless and genuine. By using the life of St. Paul, Gregory tells us that how having descended once more he was able become all things to all men (cf. 2Cor 12:2-4; 1Cor 9:22). Using the example of Moses in the Old Testament Gregory insists one thing that how the contemplation, dialogue with God enabled him to serve others. So, if we want to be at the service of others, we need to contemplate and we should have dialogue with God. This will strengthen us and enable us to serve others by giving up self seeking desires and attitudes. 

The two elements such as the image of God and the image of man are dealt to show the newness of Biblical faith. A new image of God is presented by the world of Bible. The image of God was unclear and contradictory. The image of God was held as the one who created this universe which has its source in God. This idea is derived from the content of the prayer of Israel to God, “Hear, O Israel, the Lord our God is one Lord” (Deut 6:4). 

The notion of creation is strongly emphasised as it was created by only one God who is the source of everything that lives on the earth. The dearness of God is highlighted through means of creation, which was willed by him and ‘made’ by him. The second important element that is God loves man, is described by the mention of Israel, which is chosen by God out of love for that nation, with a personal love yet it is also totally agape.

God’s passion for his people is described with images and metaphors by the prophets such as betrothal and marriage; idolatry is thus adultery and prostitution. We find a beautiful description of the relationship of fidelity between Israel and her God. God opens the Israel’s eyes to man’s true nature and showing the path leading to humanism by giving her the Ten Commandments. By being faithful to God, we can enjoy and experience real happiness and one can get the joy in God which becomes his essential happiness. We are also insisted that it is possible only through a life of fidelity to the one God. Hosea explains God’s love and passion for his people is entirely different from that of man. The uniqueness of God’s love is depicted clearly (Hos 11:8-9). God’s forgiving love can be understood if we look at the mystery of cross in which Jesus died for our sins in order to redeem us. The union between God and man creates love, a unity in which both God and man remain themselves and yet become fully one. This is explained clearly by the following reference from the Bible, “He who is united to the Lord becomes one spirit with him”.

The second Biblical faith which consists in the image of man is dealt elaborately. One idea is emphasised that only in communion with the opposite sex, he can become complete (Gen 2:24). We understand that eros is somehow rooted in man’s nature. That is why man and woman they become together as one flesh. Through this eros a bond is taking place and it fulfils its deepest purpose. God’s way of loving becomes the measure of human love. So this makes us clear that how God expresses his love through measure of man’s human love to be union with him. In Jesus Christ we see the incarnate love of God and how it has been expressed through the whole humanity. The most radical form of love can be understood by the death of Christ on the cross and he gave himself for us, suffered for us and in order to give us redemption. When we engage ourselves in contemplation we can understand that how God loves us and how his love is deep. We can understand the starting point of this encyclical letter; “God is love” (1Jn 4:8). We are instructed to begin the definition of love from Christ who is the incarnate love of God.

The contemplation results in discovering the path along which his life and love must move. The act of oblation an enduring presence of Jesus through the institution of the Eucharist draws our attention.

This bread can be understood as new manna (cf. John 6:31-33). The Eucharist enables us to act like Jesus in sharing the love with others by giving self-seeking attitudes. By receiving the Eucharist, we enter into the very dynamic of his self-giving. Thus the Eucharist plays an active role in enabling us to enter into the act of self-giving act that is seen in Jesus. We come closer to God by the union with God through sharing Jesus’ self-gift, sharing in his body and blood. Here we see a kind of human mystical elevation which could ever accomplish. The social character of sacramental mysticism is expressed by the communion with the Lord. St. Paul also confirms this union by the following passage “because there is one bread, we who are many are one body, for we all partake of the one bread” (1Cor 10:17). 

Love of God and Love of Neighbour:  The real union with the Lord becomes possible, only when we are united with others. This communion makes us to come out of myself to serve and help the other in the time of their need. By doing this we become “one body”, completely joined in a single existence. The true union of love of neighbour and love of God is portrayed here very clearly. So we also understand that one cannot remain separated. Both should go hand in hand. Thus agape became a term for the Eucharist, and it comes to us bodily, in order to continue his work in us and through us. We are strengthened an enabled by Eucharist to continue to work like Jesus who gave himself for others and who was at the service of others out of love. Jesus’ teaching on love can only be understood only by keeping in mind this Christological and sacramental basis. Love can be “commanded because it has first been given more importance is given to neighbour’s concern in Jesus teaching. The concept of “neighbour” is now universalized. This calls every one of us to engage ourselves in practical commitment here and now. Love of neighbour is considered as most important criterion for the definitive decision about a human life’s worth. Jesus’ identification with the poor is an invitation for all of us to love our neighbours. “As you did to one of the least of these my brethren, you did it to me” (Mt 25:40). There is an unbreakable bond between love of God and love of our neighbour is expected and emphasized very much. Our love for God becomes meaningless when we are not ready to love our neighbour. So, St. John’s words clearly portray that love of neighbour is the only way to encounter God and to see him face to face.

Part-II

Every activity of the Church is an expression of love. Because, the Church is rendering the service to these who are in need and it seeks to promote the goodness of all. Love is therefore the service that the Church carries out in order to attend constantly to man’s sufferings and his needs, including material needs. Every member of the ecclesial community has a greatest responsibility to serve others. As a community the Church is expected to practise love through charitable works which are the manifestations of love. Even the early Christians were aware of this and practising love by keeping all things in common. (Acts 2:44-45). Thus at present also the Church is expected to render service to those who are in need. Both the social and spiritual services were carried out in the early Church. In today’s situation also these both should be carried. This is what expected of us. As the Church grew, charity became an essential duty. 

The Church cannot neglect the service of charity more than she can neglect the sacraments and the word. One thing is very clear that charitable activity of the poor and the suffering was naturally an essential part of the Church of Rome from the very beginning, based on the principles of Christian life given in the Acts of the Apostles. We are expected to imitate the apostles in the early Church to do the good things for all as a greatest responsibility. Justice is both the aim and the intrinsic criterion of all politics. Politics is more than a mere mechanism for defining the rules of public life: its origin and its goal are found in justice, which by its very nature has to do with ethics. Since the 9th century, an objection have been raised to the Church’s charitable activity, subsequently, Karl Marx emphasized that the poor needs justice and not the act of charity. Though the society must be the achievement of politics, the efforts of the Church to promote common is necessary and it also concerns the Church deeply. A willingness to engage ourselves for the service of others is recommended by the Church constantly. So, every faithful is obliged to carry out this task. The second Vatican council is the best example for promoting this goodness.

The Church is constantly trying hard to help others and promote goodness of others. Man’s very nature is inscribed by the Creator through the command of love of God and love of neighbour. Every individual person is expected to be responsible to the following tasks such as feeding the hungry, clothing the naked, caring for sick, visiting those who are in the prison. These should be fulfilled not as an obligation alone but with heartfelt concern, one should fulfil. This will help one to experience the richness of humanity at a larger level. 

We should not impose our faith on others by the charitable activity that we do to others. But the very act of charity which is rooted in Christ must draw them closer to Christ. Pope explains clearly the charity that is practiced from many levels such as diocesan level, parish, and the particular churches to the universal Church. However, the Church is all the more responsible to co-ordinate to do charitable activities in many levels. We need to be humble, if we want to be at the service of others. The very life of Jesus is an incomparable example of this humble activity by giving himself on the cross for our sins. The love of Christ itself is the great motivating factor to be at the service of others. In order to be aware of this selfless love that is Christ we need to have strong faith in God, and then only it will enable us to practice the virtue of love with others as Jesus did as a great service to all.

Conclusion:  Having gone through this encyclical gives me an impression that the Pope has the interest to make the audience, the readers to be aware of God’s love fully and to share the same love with others. As we live in a competitive and consumeristic world man seems to be selfish and self-seeking but the object of this encyclical is very clear that it wants to bring a change in man’s heart from self-seeking attitudes to self giving attitudes for the sake of others. The emphasis on the love of God and the love of neighbour is fantastic and fabulous by using so many scriptural references and the Church’s teachings. Pope’s consideration to the love of neighbours is adding beauty to this encyclical. I hope certainly this encyclical would act as an inspiration to countless audience in experiencing the richness of human life.

-  Bro. Satish, I Year Theology, Bangalore

Character Study on Uriah in Social Context

2 Samuel 11:1-13  : Uriah the Hittite was a soldier in king David’s army mentioned in the Hebrew Bible. He was the husband of Bathsheba, and was murdered by order of David by having the soldiers retreat from him in battle. Uriah's wife was pregnant by King David through an adulterous affair. Although under David's order to return home and see his wife, Uriah repeatedly refused to leave his post or leave the King's presence to see her. Contact between the couple could have hidden the adulterous nature of her pregnancy by David. We are called and invited to analyze the courageous act of Uriah and his reluctance to be away from his responsibility. 

In order to hide his own mistake, David makes an attempt to send Uriah to his house from the battlefield so that all may come to know that it would be the offspring of Uriah. Uriah, however, being the patriotic warrior that he was, refused to indulge in matrimonial pleasure so long as his comrades-in-arms were “encamped in the open field,” and thus deprived of similar domestic enjoyment. Frustrated, David then sought to intoxicate the soldier, to break down his resistance, that he might go down to his wife and so cover the illegitimate conception. But, again, Uriah “went not down to his house.”

The continuous refusal of Uriah shows his patriotic zeal and his dedication towards his work as a warrior. Even when he was motivated by David the one who has authority over Uriah, he had the courage to say that he will not do such thing. This provides us about his loyalty the work which he has been entrusted to him. He was not worried of his own personal and selfish interests but he was worried of his companions in the field. Uriah shows us a best example to be responsible in our duties that are entrusted to us. But when we think of today’s condition in the society seems to be strange and conflict to the responsible behaviour of Uriah. We come across may news such as getting bribe, neglecting their duties, showing partiality to the ones who are in high authority and on. Because of pleasing mentality and personal gain many government employees involve in such activities that have been mentioned above. The corruption issue in 2G Spectrum and Commonwealth games show the pitiable condition of the society.  All these things happen because certain officials don’t fulfil their duty responsibly and faithfully. As a result they are sold for money and for certain gains. Recently namely Rajan who was in the CBCI section was arrested by the CBCI itself for the reason that he had got bribe Rs 2, 00,000. Thus responsible authorities get distracted from their ways and responsibilities without worrying about the welfare of others.

Reflection:  The best way to avoid such things that have been mentioned above is through fulfilling our responsibility and duty asUriah. Being selfish will destroy the happiness of others. The real happiness is in serving others. Do all those who work under the Government or under any private sector how much they are loyal and responsible in their work? The need of the hour is to show care and concern for others. This is possible also by doing our own responsibility by not yielding to the power and position. We are expected to say that we will never do such things Uriah said.  

Wherever we may be under various circumstances but we need to imbibe the quality of being responsible in the works that have been entrusted to us. It may be of the small work but the fruit of that little work will be beneficial for others. Life with conviction speaks lot of volumes to the forthcoming generation also. The greatest personalities in the history are the ones who have acted responsibly and sincerely. As we have been called to continue the mission of Christ, we need to have the guts to say no I will ever do such things that are against our goal and destiny. This will be better lesson for others also to be responsible in their duties. Therefore let us try our best to be responsible and sincere in our duties even amidst lot of temptation and trials.

-  Bro. Satheesh Yesu Doss, I Year Theology, Bangalore

The Summary of the Encyclical “Deus Caritas est”

Introduction: In this assignment I am going to speak about whatever I understand from the encyclical letter Deus Caritas Est of the supreme pontiff Benedict sixteenth. In this letter he has divided two parts, in the first part he has spoken about a problem of language, “eros” and “agape” difference and unity, how love goes higher level, philosophical reflection on the essence of love, the newness of biblical faith, the incarnate love of god, and love of god love of neighbor. In the second part mainly pope spoke about community of love, charity as a responsibility of the church, justice and charity, multiple structures of charitable service in the social context of the present day, and distinctiveness of the church’s charitable activity.        

Content of the Encyclical letter:  In the introduction Pope speaks mainly three points. The first one, He says that St. John’s gospel describes that God’s Love, “God so loved the World that he gave his only Son, that whoever believes in him should have eternal life”. The second point from the book of Deuteronomy, usually Jews used to pray this words everyday, “Here Oh Israel: the Lord our God is one Lord and you shall Love the Lord your God with all your heart and with all your soul and with all your might. The third point was from the Book of Leviticus, “You shall Love your neighbor as yourself”. Then he divided two parts. The first part speaks about essential facts concerning the love which God mysteriously and gratuitously offers to man, and reality of human love. In the second part Pope speaks about ecclesial exercise of commandment of love of neighbor.

Pope speaks about problem of language. He deals the various meaning of Love. He says that the term “Love” has become one of the most frequently used and misused of words, a word to which we attach quite different meanings. Example Love of country, Love of one’s profession, Love between friends, Love of work, Love between parents and children, Love between family members, Love of neighbor and Love of God. Finally he asks that are we merely using the same word to designate totally different realities.

Pope explains about “Eros” and “Agape”. Eros is nothing but Love between man and woman which is neither planned nor willed but somehow imposes itself upon human beings was called “Eros”. Agape is clearly point to something new and distinct about Christian understanding of Love. But early Christians accepted the “Eros”. Later people came to know that it was kind of intoxication, divine madness mainly divinization of eros actually strips it of its dignity. At the same time “Eros” needs to be disciplined and purified because he explains clearly with the example of Descartes. “Man is a being made up of body and soul. Man is truly himself when his body and soul are intimately united yet it is neither the spirit alone not the body alone that loves; it is man, the person, a unified creature composed of body and soul, who loves. Only when both dimensions are truly united, does man attain his full stature; only thus is Love, Eros able to mature. But Eros, reduced to pure “sex”, has become a commodity, a mere “thing”. Man becomes a commodity. He considers his sexuality as the purely material part of himself, to be used and exploited at will. Truly Eros tends to rise in ecstasy towards the divine to lead us beyond ourselves.

Pope explains about the biblical notion of Love. He gives example from Song of Songs. He mentions two terms from Hebrew words which was used in Song of Songs “dodim”, “ahaba”. Here Love becomes concern and care for others. No longer self-seeking, instead it seeks the good of the beloved, and even willing for sacrifice. He adds the quote from bible “whoever seeks to gain his life will lose it, but whoever loses his life will preserve it’ Luke 17:33. Secondly he says about Jesus’ life, who leads through the cross to resurrection, the path of the grain of wheat that falls to ground and dies and in this way bears much fruit. So he made difference between the two words “Eros” and “Agape”. Eros, as a term to indicate ‘worldly love’ and agape referring to love grounded in and shaped by faith. So these terms are often contrasted as ascending Love and descending Love. So Pope gives example of Jacob’s ladder which reaching up to Heaven on which the Angels of God were ascending and descending.

Pope speaks about the newness of biblical faith which presents us the image of God and the image of man. First thing image of God: there is only one God, the creator of heaven and earth, one true God who is the source of all that exists. Secondly this God loves man, among all the nations he choose Israel and loves her, God’s relationship of Israel is metaphor of betrothal and marriage, his love may certainly be called eros yet it is also totally agape. He gives her the Torah there by opening Israel’s eyes to man’s true nature leading to true humanism. So God’s eros for man is also totally agape. Philosophically God is absolute and ultimate source of all being; but this universal principal of creation is Logos.

According to image of man the biblical account of creation speaks of the solitude of Adam and God’s decision to give him a helper, God forms women from rib of man. Pope says that idea is certainly present that man is somehow incomplete, the idea that only communion with the opposite sex can become “complete”. So Pope says eros is somehow rooted in man’s very nature. Eros directs man toward marriage which based on definitive Love becomes the icon of the relationship between God and his people.

He explains that Jesus Christ is the incarnate Love of God. Pope speaks Love of Jesus, Jesus cares lost sheep, lost coin, we can see in prodigal son, mainly he gives himself in order to raise man up and save him. So his love is radical form. The second point of Pope is Logos now truly becomes food for us as Love. He quotes the 1Cor 10:17 because there is one bread, we who are many are one body, for we all partake of the one bread. So we become “One Body” completely joined in a single existence. Love of God and Love of neighbor are now truly united. So that Agape also becomes a term for the Eucharist. Then he explains who is neighbor? Jesus identifies himself with those in need, with hunger, the thirsty. “As you did it to one of the least of my brethren you did it to me” Mk 25:40. So Love of God and Love of neighbor have become one. So he says from scripture I Love God and hates his brother, he is a liar. Love of neighbor is a path that leads to the encounter with God. Especially he loves us, he makes us see and experience his love especially in the Eucharist, and God has sent his only song into the world so that we might live through him. He explains that the love story between God and man consists in the very fact that this communion of will thus our will and God’s will increasingly coincide. He gives example we Love the person whom we do not like. This can only take place through intimate encounter with God which becomes communion of will mainly Pope says that if we serve our neighbor our eyes can be opened to what God does for me and how much he loves me. Love is divine because it comes from God and unites us to God.

In the second part of Encyclical mainly Pope spoke about the service of charity which is the responsibility of the church. He gives example of Luke’s writings. Luke provides a kind of definition of the church. “Communion” the breaking of bread and prayer which consists in the fact that believes holds all things in common. No longer distinction between rich and poor. “Diaconia” the ministry of charity exercised in a communitarian and fundamental structure of the church. The same way Pope mentioned from Justin Martyr Tertullian, Ignatius of Antioch, Deacon Lawrence, and Saint Ambrose who distributed to the poor whatever funds were available and then presented to the authorities the poor themselves as the real treasure of the Church. He spoke about Julian the Apostate who was emperor. He confirmed that charity was a decisive feature of the Christian community, the Church and also he speaks about three fold responsibility. 

1. Proclaiming the word of God 
2. Celebrating the sacraments 
3. Exercising ministry of charity. 

The same way he speaks that the church is God’s family in the world so within the ecclesial family no member should suffer through being in need.

So when Pope speaks about justice and charity he tells about the history of the church during the 19th century, society had a lot of problem. Example poverty, disease, need for better education. During that time social doctrine of the church published which becomes set of fundamental guidelines. Some way state has to accept two elements one thing religious freedom, harmony between different religions. In the society the church cannot and must not take upon herself the political battle to bring about the most just society possible. The formation of Just structure is not directly the duty of the church, the church has an indirect duty here.

Then he mentions the second nation council which tells that through better means of communication distance between people has been almost eliminated charitable activity can and should embrace all people and all needs. Concern of neighbor has increasingly broadened its horizon to the whole world. The same way he expresses the idea of John Paul II which is “respect for the rights and needs of everyone, especially the poor, lowly and defenseless. Pope explains about Christian charity which is simple response to immediate needs feeding the hungry, clothing the naked, healing the sick. They need to be led to that encounter with God in Christ which awakens their love and opens their spirits to other mainly his concern about those who practice charity in the church’s name will never seek to impose the church’s faith upon others. They realize that pure and generous love is the best witness to God their activity they may be credible witness to Christ. 

The part of the church which has great responsibility the directory for the pastoral ministry of Bishops tells about duty of Charity upon the whole church and upon each Bishop in the diocese, like the ministry of word and sacraments. He uses the Paul’s quotation “If I give away all I have and if I deliver my body to be burned but do not have love, I gain nothing”. So he says way of serving others also leads to humility. Example, Christ took lowest place in the world, the cross which is radical humility. 

Then mainly Pope says about “Prayer” is the most important thing to help our neighbor. He gives example of Blessed Mother Theresa who wrote to her lay co-worker we need deep connection with God in our daily life. How can we obtain it? By “Prayer”. For that we need to have faith, hope and charity. Mainly faith helps us to understand Love is Light to experience Love in this way to cause the light of God to enter into the world. Then he speaks about the saints who exercised charity in an example way. So he says saints are the true bearers of light within history, they are men and women of faith, hope and love. Same way he speaks about Mother Mary who is encountered both in prayer and in service of neighbor. She is woman who loves. Finally he says God’s love to become in a fountain from which flow rivers of Living Water Jn 7:38.

Conclusion:  By reading this encyclical letter I really came to know that mainly it is very useful for seminarians. This encyclical letter made me to understand what is the different between God’s love and human love, how can we feel love of God, why we have to practice love of neighbor and charity, what is Christian charity?, finally how saints exercised charity in an exemplary way ,and Mother Mary who abandoned herself completely.      

- Bro. David Rajesh, I Year Theology, Bangalore 

சாலை பாதுகாப்பு விழிப்புணர்வு (சனவரி 1 – 7, 2012)

ஓடிக் கொண்டிருக்கின்ற இந்த உலகத்தை ஓடியே வென்று விட நினைத்தாலும் பரவாயில்லை. ஆனால் நாம் சற்று அதிவேகமாக வாகனத்தில் சென்று அதை வென்றுவிட நினைக்கிறோம். இதன் விளைவுதான் இன்று ஏற்படுகின்ற சாலை விபத்துகள்.  ஆத்திரக்காரனுக்கு புத்திமட்டு என்று அன்று ஆன்றோர் சொன்னார்கள். அதையும் நாம் சற்று மாற்றி அவசரக்காரனுக்கும் புத்திமட்டு என்று நிருப்த்திருக்கின்றோம் எப்படி என்று கேட்கிறீர்களா? 

30 மாடி கட்டிடம் ஒன்றின் மேல் மாடியில் உள்ள அலுவலகத்தில் பணியாற்றி கொண்டிருந்த ஒருவனிடம் ஒருவன் சென்று “டேய் சேகர் உன் மனைவி பிரசவத்தில் இறந்து விட்டாள்”என்று கூறினானாம் உடனே அவன்  அவசரத்தில் என்ன செய்வது என்று தெரியாமல் “என் மனைவி இல்லாத இந்த உலகத்தில் நான் வாழ விரும்பவில்லை”என்று கூறி அவன் தன் உயிரை மாய்த்துக்கொள்வதற்காக ஓடிச்சென்று அருகில் இருந்த ஜன்னலின் வழியே கீழே குதித்து விட்டான். அவன் 5 மாடிகள் கடந்த பின்புதான் தெரிந்தது அவன் மனைவி கர்பமாகவே இல்லை என்று.  மேலும் 5 மாடிகள் கடந்த பின்புதான் தெரிந்தது அவனுக்கு திருமணம் ஆகவில்லை என்று.  அவன் கீழே விழபோகும் முன்தான் அவனுக்கு நினைவிற்கு வந்தது அவன் பெயரே சேகர் இல்லை என்பது.  என்ன செய்வது கீழே விழுந்து இறந்துவிட்டான். 

அவசரக்காரனுக்கும் புத்தி மட்டுதான் என்று நான் சொன்னது சரிதானே?இன்று பல சாலை விபத்துகள் நடப்பதற்கு காரணமும் இதுதான். நாம் அவசரம் அவசரம் என்று கூறிக்கொண்டு சாலை விதிகளை மதிக்காமல் போவதால்தான் இத்தகைய விபத்துகள் நிகழ்கின்றன. இதில் நாம் மிகவும் வருத்தபட வேண்டிய விஷயம் என்ன தெரியுமா?கடந்த ஆண்டின் கணக்கின்படி விபத்தில் அதிகம் பலியானவர்கள் இளைஞர்கள் என்பதுதான். நம் இளைஞர்களின் பலம் பலவீனம் இரண்டுமே இளமைதான்.  இளைமை துடிப்பில் உள்ள அவர்கள் வாகனங்களில் அதிவேகமாக செல்வதையே பெரும் மதிப்பாக கருதுகின்றார்கள். 

மேலும் அவர்கள் தன்னை சுற்றி இருக்கும் அனைவரும் தன்னை சற்று உற்று பார்க்க வேண்டும் என்பதற்காகவே வாகனங்களில் அதிக சப்தம் எழுப்பிக்கொண்டு செல்கிறார்கள். அதன் விளைவு விபத்தில் தங்கள் இறப்பதோடு மட்டும் அல்லாமல் வழியில் வருகின்ற அப்பாவிகளின் உயிரையும் பறித்து விடுகிறார்கள். இது ஒரு புறம் இருக்க அவர்களுடைய கவனம் சிதறிபோகின்றது. கைபேசியும் மதுவும் அவர்களுடைய கவனத்தை சற்று களவாண்டு விடுகின்றார்கள். 

அமெரிக்கா போன்ற அயல்நாடுகளிலெல்லாம் வாகனங்கள் சுமார் 120 மைல் வேகத்தில் பயணம் செய்கின்றன. அவ்வாறு வாகனங்கள் செல்லும் போது அதன் சக்கரத்திற்கும் சாலைக்கும் இடையில் 2 விரல் அளவு இடைவேளி இருக்குமாம் அதாவது வாகனங்கள் பறந்து கொண்டு செல்கின்றன என்பது அர்த்தம். அப்படி அதிவேகமாக செல்லும் போதும் கூட அங்கு விபத்துகள் நடப்பது மிகவும் குறைவாக இருக்கின்றது. ஆனால் நாம் இங்கு வெறும் 50 மைல் தூரத்தில் சென்றாலும் ஏராளமான விபத்துகள் நடக்கின்றனவே இதை பற்றி நாம் சிந்திதிருக்கின்றோமா?இதற்கான காரணம் இரண்டு.  ஒன்று, அவர்கள் எவ்வளவு வேகத்தில் சென்றாலும் சாலை விதிகளை சரியாக கடைப்பிடிக்கின்றார்கள்.  இரண்டாவது, அவ்வாறு அவர்கள் கடைப்பிடிக்க தவறும் பொழுது உடனடியாக அவர்கள் தண்டிக்கப்படுகிறார்கள். அவர்களுடைய காவலர்கள் கடைமை உணர்வுடன் பணியாற்றுகின்றார்கள். ஏன் நம் நாட்டில் இத்தகைய கடைமை உணர்வு நிறைந்த அதிகாரிகள் இருந்ததில்லையா? ஏன் இல்லை பிரதமரின் வாகனத்திற்கும் கூட வாகன நிறுத்தம் ரசீதை வழங்கிய துணிச்சல் மிகு காவலர்கள் இருந்த நாடு நம் நாடு. அந்த காவலர் ஒரு பெண். அவர் வேறுயாரும் இல்லை முதல் பெண் I.P.S. கிரண் பேடிதான் அவர்.  அவருக்கு முன்னும் அவருக்கு பின்னும் இதுவரை எவரும் இத்தகைய துணிச்சல் மிகுந்த காரியத்தினை செய்தது கிடையாது. அத்தகைய பொறுப்பு மிக்க காவலர்கள் இருந்த இந்த நாடு இன்று எப்படி இருக்கின்றது? மாத கடைசியில் கையில் வருமானம் தீர்ந்த பிறகு மட்டும் காவலர்கள் சாலை ஓரங்களில் நின்று கொண்டு வாகன ஓட்டும் உரிமம் இல்லாமல் வருகிறவர்களை பிடித்து அவர்களிடம் 50தும் 100ம் மாமூல் பெறுகின்றார்கள். இவ்வாறு இருந்தால் எப்படி நம்மால் சாலை விபத்துகளை கட்டுபடுத்த முடியும்?

இந்நிலை மாற வேண்டும். இதற்கு இரண்டு விஷயங்களை நாம் செய்ய வேண்டும். ஒன்று, ஒவ்வொறு குடிமகனும் நான் சாலைவிதிகளை சரியாக கடைபிடிப்பேன் என்று உறுதி எடுக்க வேண்டும். இரண்டாவது, அதனை பாதுகாக்கும் பொறுப்பில் இருக்கின்ற காவலர்கள் ஒவ்வொருவரும் கடமையுணர்வோடு பணியாற்ற வேண்டும். இது நடந்தால் நம்மால் கண்டிப்பாக சாலை விபத்துகளை தடுக்க முடியும். 

- ம. அருள்ராஜ், இளங்கலை 2ஆம் ஆண்டு வேதியல் 

கும்பகோணம் அரசினர் ஆடவர் கலைக் கல்லூரி, தமிழ்த் துறை, ஏற்பாடு செய்த சாலை பாதுகாப்பு நிகழ்ச்சியில் நடைபெற்ற பேச்சு போட்டியில் பங்கேற்று முதல் பரிசைப் பெற்ற உரை.

History of the Bible Translation and Present Day Challenges

Translation in the 16th century:  From the time the printing press came to India the Church in Tamil Nadu took care to make portions of the Bible available to our people. In fact one of the first books printed in India was the Tamil New Testament. The Jesuits who followed in the wake of St. Francis Xavier set up a printing press in the south-western corner of India and in 1578 published a booklet entitled DoctrinaChristam, the first Tamil book ever printed and the forerunner of all Indian Christian literature. This containedamong other things a translation of the Lord's Prayer and a summary of the Ten Commandments. 

Translation in the 17th century:  The first person ever to take up the translation of any portion of the Bible into Tamil was Philip Baldaeus, A chaplain who travelled with the Dutch personnel to Ceylon in the seventeenth century and was appointed one of their Predikantsin 1658. Before he left the island in 1665 he had translated the Gospel of St Matthew into Tamil for the benefit of the inhabitants of north Ceylon. This translation, though never printed, was circulated in manuscript written on palmyra leaves. The work once undertaken stirred the Dutch government to further action in the same field at a later time. 

Translation in the 18th century:  In 1715 the German Luthern Missionary Zieganbalg translated into Tamil the New Testament and published it from Tranquebar. Zieganbalg himself admits that even before the printing of the Tamil New Testament there were a Catholic Tamil Gospel book and an old Tamil book containing the stories of the Old Testament published by Catholics. He had completed the translation of the New Testament within five years of his arrival in the Tamil country; it was published in 1714, and by 1719, the year of his death, he had finished the Old Testament up tothe Book of Ruth. In 1840theBible Society published its first edition of the whole Bible in Tamil: the Old Testament consisting of the translation of Fabricius and the New Testament that of Rhenius. He brought out the New Testament in parts from 1825 and finally published the entire New Testament in 1833.

Translation in the 19th century:  In 1857 the Fathers of the Parish Foreign Missions under the leadership of Bishop Bottero of Kumbakonam, published the first Catholic Tamil version of the New Testament from the Mission press Pondicherry.  A revision committee was appointed in 1923, with Dr L. P. Larsen, a great linguist and Tamil scholar, as chief reviser and Pandit G. S. Doraiswamyas assistant. For the first time Lutherans and others cooperated in the work of revision.The New Testament was issued in 1928, the Old Testament in January 1936, and the complete Bible later in the same year. 

Tremendous work of Rev. Fr.L. Legrand:  A new translation of the New Testament was found necessary. Rev. Fr.  Legrand, Maria Mudiappan and D.S. Amalorpavadass undertook a new translation of the New Testament from Greek into Modern Tamil. The draft prepared by them was accepted by the Bishopsof Tamil Nadu and entrusted to a Commission for correction. With His Grace Archbishop Arulappa of Madras-Mylapore as Chairman, this commission worked hard for several months and the complete New Testament in good chaste Tamil was released in March 1970. The first edition of 50,000 copies was sold out in a few months. A revised edition of the Old Testament and a new translation of the Psalms by Archbishop R. Arulappa were published in 1972. 

Present day challenges:

• People are familiar with the old translation it is difficult for them to understand and to go along with new translation.
• People could not understand the real meaning of the text because of person who takes literal meaning without understanding the text.
• People do not know proper interpretation and explanation of the text 
• Translator should not misplace the word because it changes the meaning context, reader may get confusion.
• Translator should know the mind of the author, to whom he wrote the book, and culture of the people, otherwise people could not personalise the Bible.

- Bro. David Rajesh (I year Theology) Bangalore