C.F. October 2014- C - ICPF UKCOLLEGIATE FISHERMANOctober 2014. 5 Dr. D. Joshua TRY TEARS P eople face major challenges in a tough world. Sin is rampant in the church and in the society

As an Ox goes to theSlaughter

C O N T E N T S

How God would exalt... Mary Mathew

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This publication is solelysupported by the subscrip-tion and voluntary dona-tions of its readers and wellwishers. Your contributions-intellectual and financialare most welcome.

Individuals are Important Prakash V. Mathew

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\nXyX Dr. C.T. Luiskutty

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EMPOWERING THE NEW GENERATION Volume 12 Issue 11 October 2014

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05 Try Tears Dr. D. Joshua

CX henb c£ T.T. Samuel (Late)

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Servant hood nature nof Jesus Yumri Taipodia

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Dr. D. Joshua

Gone to the Majority09

hnZym-`ym-kØns‚ ImWm-∏p-dßƒ Prakash V. Mathew

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Board of Publications

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Kunjumon Mathews

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2014 October4 . C O L L E G I AT E F I S H E R M A N

Neither the organisation nor the Editorial Board shall be responsible for the views expressed byauthors in their articles which appear in the issues of Collegiate Fisherman. EDITOR

God.’ However, John connected the sufferingservant of Isaiah 53: 7 to Jesus. John theapostle, directly referred the servant songsto Jesus (Jn 12: 38). John connected Isaiah53: 1 to Jesus, when the people gave lessresponse to Him, in spite of signs and wondersHe performed. The baptism narrative in John1: 14 may furnish other allusions to theservant theme. Jesus is declared to be the‘Lamb of God’ (Jn 1: 29, 36) since, He isdescribed in terms of a lamb in Isaiah 53: 7.

Historical Book/Acts

In Acts 3: 13, 26; 4: 27-30, it is foundthat the early church regard Jesus as theservant. Jesus is twice ascribed the word asservant in Acts 3. Both verses state Him asthe exalted One of God. The reference ofservant can also be seen in Acts 8: 32.

Paul’s Writing

In Romans the similar ideas to the servantidea also occurred. Jesus is delivered for our(paredothe) trespasses and raised for ourjustification (Rom. 4: 25). And in Romans 8:32 God gave his son (paredoken) for our sin.This same verb is found in Isaiah 53: 6. Besidethat Paul link Jesus as the suffering servantwho died for the sins of human kind (1 Cor.15: 3). Humiliation and obedience of Jesuscan be traced as some background ofsuffering servant (Phil. 2: 6-11). Paulmaintains Jesus ministry as the servant of theLord (Is 42: 1-9; 49: 1-6; 50: 4-11; 52: 13).Paul perceived the death of Jesus as thefulfillment of the suffering servant (Phil. 2:7). The Pauline theology of suffering servantwith the Son of Man is also implicit inEphesians 4: 13. The trail of suffering servantfor our sake which He demonstrate for oursake is found in Galatians also (Gal. 5: 22-24). In addition to that, Paul tells, Jesusinherent the form of God but He emptiedHimself from Lordship to become the bond

servant. He existed in the form of a bond servant-the slave in the fullest sense. Like the bond servant,Jesus owns nothing. So on Palm Sunday, He had toborrow a donkey, even lend room for the Lord’sSupper, and was buried in other’s tomb. He refusedany special treatment for Himself. He testifiesHimself that the Son of Man did not come to beserved but to serve (Mt. 20: 28). So, He washed thefeet of His disciples. Therefore, he served othersmore than any servant or slave that-ever lived. He isthe model and standard for servant-hood nature.

Summary

Jesus, the King of kings and Lord of lords, theworld have ever known, took the form of a servantand served. In word and deed, He introduced Himselfas the servant. He lived to serve people. Paul toofollows the servant hood nature of Jesus and urgesthe believers to have that same attitude. Paul ownednothing and shows the exemplary life to imitate himas he followed His master.

Conclusion

The Lord Jesus Christ lived as a servant byshowing us a model and standard for servant hood.Being a follower of that servant, believers need tofollow His footprints. For this reason, readers shouldhave servant hood nature in their life which was inJesus Christ. As a servant, Jesus did only HisFather’s will and served in Father’s name. As aclimax of His service, He bore our sins and hung onthe tree. Jesus Himself won supremely as the servantof the Lord God Almighty.

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October 2014 5.C O L L E G I AT E F I S H E R M A N

Dr. D. Joshua

TRY

TEARSPeople face major challenges in a tough world. Sin is rampant in the

church and in the society. We miss love that issues from a pure heartand a good conscience and sincere faith (1Timothy 1:5). Our generation hasbecome profane. Prophets, priests, shepherds of souls and priests equallyare guilty of leading people astray. Smoking, drinking, drug addiction,premarital sex, extra marital sex, divorce, lovelessness, lawlessness etc havebecome acceptable in the society. Even Evangelical and Full gospel churchesare not waging a war against these evils. As a result, the land has become aland of adulterers as in the days of Jeremiah and Hosea. (Jeremiah 23:10;Hosea 4:2). Ezekiel 22:30 says “And I sought for a man among them whoshould build up the wall and stand in the breach before me for the land, thatI should not destroy it, but I found none.”

The above lines present a dismal picture of the world today. It is a realpicture. History always teaches us an encouraging truth. “Behold, I amdoing a new thing; how it springs forth do you not perceive it? I will make away in the wilderness and rivers in the desert” (Isaiah 43:19).

During the ministry of William Booth, the founder of Salvation Army, aco-worker had written a letter telling him that his work was fruitless afteryears of hard work. To his long letter William Booth gave a very short reply:“Try Tears.”

Several genuine Christians are very much worried about thecommercialization of present day Christianity. On his way to the Cross,Jesus warned the women of Jerusalem “Daughters of Jerusalem do not weepfor me but weep for yourselves and for your children” (Luke 23:28). Weepingfor yourselves is as important as weeping for your children. There is a greatshortage of good mothers now a days. It is equally applicable to fathers also.Napolean once said that the greatness of France is in hands of good mothers.

The only hope for our church and society is that we become “Sowers ofTears”. If ICPF revives its spirit of prayer and its tear gland much can beaccomplished in the near future.


Spiritual food from Acts of I Peter

How God wouldexalt his own in due time

Mary Mathew

Peter, who had lived on both sides of the fence of pride and humility, was well qualifiedto tell others how to be humble, and how that through trials, which worked patience

and humility, God would exalt His own in due time. It is no wonder that his theme ishumility, that one might be exalted.

That He may exalt you in due time (5:6)

The apostle is exhorting to humility. Nothing is so necessary for us, or more acceptableto God. The humble man is sure to be respected. Saints will love him and God will doeverything for him. Pride is offensive to our fellows and it is detestable in the sight ofGod. He will have no fellowship with a proud man. He knows the proud afar off and Hekeeps them at a distance. The Lord’s people may be oppressed, and Providence mayseem to take part with their oppressors. They may lie long in the dust, and be broughtvery low. But if they humble themselves under the mightly hand of God, He will exaltthem in due time. When the trial has accomplished in work, it shall be removed. Whenthe proud spirit is humbled, when the complaining spirit is resigned, when the conceitedcreature is reduced to its proper level, then the Lord will appear to exalt it. He exalts byHis power, by His Grace, and by His providence. He exalts some times in temporals,more frequently in spirituals. He raises the spirit above the circumstances, and this istrue exaltation.


Servant hood nature of Jesus

Synoptic Gospel

The healing ministry of Jesusconnects the works of a servant. Theservice to the sick people is often foundto be done by the servant. So, Herefused to wrangle aloud, so, Heinstructed those He healed not to makeHim known. He introduced Himself asa servant who is willing to go throughvicarious suffering. Jesus comes toserve and gave His life a ransom formankind. In Mark’s gospel, He is oftenidentified as servant, therefore, He wasfound always busy.

John's Gospel

John the Baptist, declared Jesus asthe ‘Lamb of God’ (Jn 1: 29, 36). It ishard to compare the ‘Lamb of God’ asan equivalent title to the ‘servant of

Yumri Taipodia is Christian Columnist

who writes in various seculardailies.

Though Jesus Christ was God, He did not count Himselfequal with God. He emptied Himself to take the form

of a bondservant in the likeness of men. He humbledhimself up to the point of death. The way He lived andserved was parallel to a bondservant. He never runs forself glorification and comfort. Even He said about Himselfthat the Son of Man came not to be served but to serveand give His life a ransom for many. This bears the servanthood nature of Jesus.

Old Testament

The word ebed in Hebrew means ‘servant’. Theprophetic voice of Isaiah reflects the concept of the servantof God and it cannot be ignored from preliminaryconsideration for the account (42: 1-4; 49: 3-6; 50: 5-6;52: 13-53: 12). The ebed Yahweh of Hebrew stronglyexpress the phrase ‘servant of God.’

New Testament

The word doulos in Greek carries equal meaning withservant. In the New Testament, the word doulos appeared124 and douleuo 25 times. It referred to a person employedto perform certain duties for others under some one’scommand.

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Prakash V. Mathew

Individuals are Important

“It is not my Heavenly Father’s will that even One should perish” – (Mat. 18:14).

While Jesus was on earth, multitudes followed Him. But He cared for each single, individualbecause He realized the worth and significance of each person. Amidst His tight schedule ofministry, He was ready to attend their very personal problems also!

Even opportunities that appear so small were exploited. Sometimes, multitudes came toknow Christ through just one individual. When Andrew introduced Messiah to his brotherPeter, he was instrumental for the salvation of thousands.

Soul winners often sacrifice their comforts, starts out early to do the difficult task ofploughing, sowing, watering, manuring and what not? It is said about Gerge Verwer, (Founderof OM) that he distributed gospel tracts personally and daily to as many people as he could.

Personal communication with individuals often brings in desired results. In the first chapterof St. John’s gospel, we see Jesus making personal contacts with Peter, Philip and Nathanael.In the next chapter, Lord spends time with the servants at a wedding.

In chapter 3, we see Him in a long and personal conversation with Nicodemus. Chapter 4narrates the conversation with the Samaritan woman. The next chapter is the encounter withthe helpless paralytic. Even on the cross, we see Jesus communicating with individuals withHis everlasting mercy and special concern. In Luke 19, we see that Jesus took time to staywith Zachaeus amidst his crowded programmes.

For a soul winner with real burden, every single person is important as well as crucial.Jesus spoke three parables in Luke chapter 15. A shepherd loses one of his hundred sheep; awoman loses one of her ten silver coins and a father, whose younger son gets lost. In thesethree Parables, the percentage of loss for the shepherd was just one; for the woman it was ten;and for the father, it was fifty!

But, percentage of loss is not much relevant. Every single loss is significant. We’ll accomplishlittle in our life and ministry unless we understand the worth and value of individuals!


Yes. And where are they? The sceptic says he cannot tell. The Romanist says, inPurgatory. The universalist, in paradise. Religion “hopes for the best,” but is uncertain.

All this is too vague. One wants to know these things with certainty: to have definitenessabout things eternal. Is there any clear light on this great subject? Can any tell withcertainty where “the majority” who once lived in this world of ours-men and womensuch as we ourselves-are now?

Yes, it is an open secret: none need be in any doubt about it. The Lord of heaven andearth, the great “I Am,” to whom the great eternal world beyond the boundary is asvisible as it is veiled to us, He has spoken, and his words have been left on record for ourinformation and guidance. What has He said? Listen: “Wide is the gate and broad is theway that leadeth to destruction, and many there be that go in there at” (Matt. 7:13).

Surely nothing can be more definite than that; nothing more certain.

The “Many” or the “Majority”

Walked on the broad way in this world, and reached its end in the world beyond, andthe Son of God says that end is “destruction.” Moreover, there is abundant evidence inthe Son of God says that end is “destruction.” Moreover, there is abundant evidence inthe Scriptures that “destruction” does not mean “annihilation,” but endless punishment.

Awful end of a godless life! Terrible description of a Christ less eternity. People scarcelyknow what they mean when they say of some departed fellow-mortal, “He has gone tothe majority.”

Yet if he died without Christ, without forgiveness, without being born again, the truthis surely spoken.

Will you join this majority when death closes your eyes on earth? Will you join in theirremorse in a lost eternity? The end draws near. The final hour will come. Earth must beleft. WHAT THEN J.R.

Gone to the Majority


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Dr. D. Joshua

As an OX goesto the SLAUGHTER

During my recent visit to Bhopal in connectionwith ICPF camp there, I came across a very

shocking news item in ‘Times of India’ daily newspaper dated 5th October 2014. Given below the mainpart of the news. A survey has revealed that 76% ofIndian women and 61% of men think thatINFIDELITY is not a sin or immoral. The surveywas conducted by Ashley Madison, a global datingwebsite for those who are married or already in arelationship which recently launched in India.Responses were collected from 75,321 respondents– 80% were married in 10 cities of India. What ismore, 81% of men and 68% women said that theiraffair has led a positive effect on their marriage.

Immorality is as old as the existence of men andwomen. Jeremiah the prophet is bold enough to saythat “For the land is full of adulterers”(Jeremiah 23:10). Post-modern world is more and

more adulterous. Man has been chosenin him before the foundations of theworld, that he should be holy andblameless before him. Bible tells inLeviticus 19:2 “You shall be holy, forI, the Lord your God, am holy.” AgainExodus 20:14 says “you shall notcommit adultery.” Pre-marital sex isfornication and extra-marital sex isadultery and immorality.

History teaches a great lesson.Immoral people have to pay a high pricein the world and the life after death.Arnold Toynbee, the British historiansaid that Roman Empire and others felldown not because of economic orpolitical instability but because ofuncontrolled sex and immorality.

Ultimately only a remnant will staypure and blameless. RememberJohn15:22 “If I had not come andspoken to them, they would have nosin, but now they have no excuse fortheir sin.” The world has no futureunless they return to the biblical valuesystem.


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]mW\pw ssZhw acn-®h¿°pth≠o Hcp-°n-bn-´p≈ ÿm\-

tØ°p t]mIbpw sNøp-∂p. aä-b-amb icocw Po¿Æn®p

t]mIp-∂p, F∂m¬ a\pjys‚ \ne-\n-ev°p∂ hy‡n-Xz-sØ-

°p-dn-°p∂ ]mW\pw Bflmhpw tbiphns‚ km∂n-≤y-Øn-

em-sW∂p 2 sImcn¥y¿ 5:8; nen∏y¿ 1:23 F∂o thZ- m-Kßƒ

hy‡-am-°p-∂p. ac-Wm-\-¥c Pohn-XØns‚ Hcp NnXw

I¿Ømhv ]d™ [\hms‚bpw emkdns‚bpw kw`-h-I-

Ybn¬ ImWmw (eq-s°m. 16:19˛31). acn-°ptºmƒ a\pjys‚

hy‡nXzw \jvS-s∏-Sp-∂n-√. B Ah-ÿ-bnepw a‰p≈hsc

ImWp-hm-\pw, Adn-bp-hm-\pw, thZ\ A\p-`-hn-°p-hm-\pw,

kz¥-°m-sc∏‰n Nn¥n-°p-hm-\pw, Bizmkw ]m]n-°m\pw

Ign-bpw. ssZh-a°ƒ acn-°ptºmƒ Bizm-kØns‚ ÿm\-

tØ°pw A√m-Øh¿ bmX-\-bpsS ÿm\-tØ°pw

t]mIp-∂p.

tbip-In-kvXphns‚ ]p\-cp-∞m\w hscbpw acn-®h¿

\mw ]mXmfw F∂p hnfn-°p∂ ÿe-tØ°p t]mbn. F_mb

`mjbn¬ jntbmƒ (Sheol) F∂pw Ko°p-`m-jbn¬

slbvUvkv (Hades) F∂pw Adn-b-s∏-Sp∂ Cu ÿew c≠p

`mK-ß-fmbn hn -Pn-°-s∏- n-cn°p-∂p. Hcp mKw "A_-lmans‚

aSn' "]dp-Zok' F∂o t]cpIfn¬ Adn-b-s∏-Sp∂ acn® \oXn-

am-∑m-cpsS ÿehpw at‰Xp bmX-\-bpsS ÿehpw Bbn-cp-

∂p. jntbmƒ AYhm slbvUvkv kz¿Ktam ssZhØns‚

\nhm-ktam A√. tbip Ipcnin¬ acn-®-tijw ]dp-Zo-kbn¬

kabw Nne-h-gn-®p. Ipcnin¬ Bbn-cn-°ptºmƒ am\-km-¥-

c-s∏´ Zpjv]-hr-Øn-°m-c-t\mSv tbip ]d™p: ""\o C∂p

Ft∂m-Sp-IqsS ]dp-Zo-kbn¬ Ccn°pw'' (eq-s°m. 23:42).

ssZh-I-ev]\ A\p-k-cn®v bmKßƒ A¿∏n-°p-Ibpw

Xß-fpsS ]m]-ßsf AI‰n\n¿Øp-Ibpw sNbvX ]g-b-\n-

ba hnip-≤∑m¿ hos≠-Sp-∏p-Im-c\pw ain-lmbpw Bb

tbiphns‚ \mfn-\p-th≠n t\m°n∏m¿°pI-bm-bn-cp-∂p.

""Ah≥ _≤-∑msc ]nSn-®p-sIm-≠p-t]mbn Db-cØn¬ Ibdn

a\pjy¿°v Zm\-ßsf sImSpØp F∂p ]d-bp-∂p. Ibdn

F∂-Xn\m¬ Ah¿ qan-bpsS At[m-`m-K-ß-fn-te°v Cdßn

F∂p hcp-∂n-√-tbm? Cd-ßn-bh≥ kI-e-sØbpw \nd-bvt°-

≠-Xn\p kz¿Km[n kz¿K-Øn-\p -aosX Ib-dn -b-h\pw

BIp∂p'' (F-s^. 4:8˛10). tbip ]p\-cp-∞m-\-Zn-hkw

cmhnse aKvZ-e-°mcn adn-bbv°p shfn-s∏- -Xn-\p-ti-jw \S∂

kw`-h-amWv apIfn¬ ]kvXm-hn-®n-cn-°p-∂-sX∂v ss__nƒ

]fin-X∑m¿ AwKo-I-cn-°p-∂p. I¿Ømhv slbvUvkn¬

t]mbn AhnsS \n∂p ]dp-Zo-kbpw AXn¬ D≠m-bn-cp∂ kIe

]g-b-\n-b-a-Ime hnip-≤-∑m-scbpw Db-c-Øn-te°p ÿew

am‰n. ]usemkv aq∂mw kz¿Kw F∂p-hn-fn-°p∂ (2 sImcn.

12:2) ]dp-Zok Ct∏mƒ I¿Ør-k-∂n-[nbn¬ BWv. ]pXn-b-\n-

b-a-Im-eØp acn-°p∂ hnizm-knIƒ slbvUvkn¬ t]mImsX

t\cn´p ]dp-Zo-k-bn-te°p t]mIp-Ibpw tbiphns‚ k∂n-

[nbn¬ Bbn-cn-°p-Ibpw sNøp∂p (A-s∏m. 7:56; nen. 1:23).

slbvUv-knse bmX-\-bpsS ÿew Ahn-sS-Øs∂ XpS-cp-

∂p. Ct∏mgpw acn-°p∂ Ahn-izm-knIƒ ]mXmfw F∂p Adn-

b-s∏-Sp∂ ]kvXpX ÿe-tØ°p t]mIp-∂p.


btlm-h- ‡n ⁄m\Øns‚ Bcw- -am-Ip∂p (k-Zr. 1:7). ⁄m\-

k-ºm-Z-\-Øn-\-∏pdw Hcp a’-cØn¬ mK-`m-°m-hp∂ ]Xo-Xn-

bmWv C∂p hnZym- ym-k-cw-KØp ImWp-∂Xv. sNdnb ¢mkpIƒ apX¬

H∂m-a-\m-Im-\p≈ ]≤-Xn-Ifpw ]cn-io-e-\-ß-fp-amWv IpńIƒ°p

\¬Ip∂Xv. ]T\w ck-I-chpw am\-knI hf¿®bv°v D]-I-cn-°p-

∂-Xp -am -Ip -∂-Xn\p ]Icw AanX A≤zm -\ -Øn\pw Bfl-

kwL¿jØn-\p-amWv hgn-Xp-d-°p-∂Xv. ""\Ωn¬ A¥¿-eo-\-am-bn-cn-

°p∂ Ign-hp-I-fpsS A\m-h-c-W-amWv bYm¿∞ hnZym- ym-kw.'' kzman

hnth-Im-\µs‚ \nco-£-W-an-Xm-bn-cp-∂p. hn⁄m-\-]-Zhpw ck-I-

c-hp-amb ]T-\m-¥-co-£-Øn\v ]Tn-Xm-hn\v kz`m-hn-I-amb A¥-co-

£-ap-≠m-IWw. F¶n¬ ]T\w ]m¬]m-b-kw-t]mse Bkzm-Zy-I-c-

am-Ipw.

\√ ¢mkv-ap-dn-I-fp-≈n-SØp Pbn-epIƒ th≠n-h-cn√ F∂ \nco-

£-W-Øn\¿∞w bYm¿∞ hnZym-`ym-k-Øn-eqsS aqey-t_m-[-ap-≠m-

Ip∂p F∂-Xp-X-s∂-bmWv. mc-XØns‚ ]ucmWnI ho£-WØn¬

Hcp \√ hnZym¿∞n°p \n¿t±-in-°-s∏- n-cn-°p-∂Xv izm\-\n-Z, _I-

[ym-\w, ImI-Zr-jvSn, Aev]m-lm-cw, Po¿ÆhkvXw XpS-ßn-b-h-bmWv.

F∂m¬ BUw-_-c]q¿Æhpw Al-¥-\n-d-™-Xp-amb B[p-\nI

Pohn-X-]-›m-Ø-eØn¬ CØcw efn-Xhpw BZ¿i \njvT-hp-amb

Pohn-X-N-cybv°v F¥p ]k-‡n?

Hcp \n›n-X-ÿew Iao-Ir-X-amb ]T-\-Øn\v sXc-s™-Sp-°p-

∂Xp apX¬ kuIcy-]-Zhpw ]mtbm-Kn-I-hp-amb Hcp ka-b-Iaw

Xøm-dm-Ip-∂-Xp-h-sc-bp≈ Imcyßƒ ]T-\-]-In-b-bpsS XpS°w

amX-amWv. GXp hn⁄m-\-im-J-bnepw BZy-hm-b-\, tNmZyw Xøm-

dm°¬, hni-Z-amb hmb\, Ah-tem-I-\w, ][m\ Bi-b-ß-fpsS

hnZym- ym-kØns‚

ImWm-∏p-dßƒPrakash V. Mathew

Ah-tem-I\w ˛ ]d™p ]Tn°¬ ˛ ][m\ Bi-b-

ß-fpsS ]p\-c-h-tem-I\w ˛ F∂nh ]mtbm-Kn-I-amb

]T-\-I-a-amWv. CXv Npcp-°Øn¬ PQ4R F∂mWv

Adn-b-s∏-Sp-∂Xv (Preview, Question, Read, Re-view, Repeat, Reflect).

][m\ Bi-b-ß-fpsS t\m´p-Ip-dn°¬, amXrI

tNmZyßƒ Xøm-dm°n DØ-c-sa-gpXn ]cn-io-en°¬,

Inbm-fl-I-amb N¿®Iƒ, s]mP-IvSpIƒ, A[nI

hmb-\, Ch-sbms° ]T-\-]p-tcm-K-Xn°v \n¿Æm-b-I-

amWv. d^d≥kv KŸ-ß-fpsS ]cn-tim-[-\bpw Gsd

][m\w Xs∂. ]co -£-bnse am¿°n\-∏pdw

hn⁄m\am¿Pn°¬ Hcp X]-ky-bmbn amd-Ww. hnZym-

`ymkw BPo-h-\m¥ ]In-b-bmbn ]cn-W-an-°-W-sa¶n¬

B[p-\nI X¥-ß-tf°mƒ ]mNo\ coXn-I-fmWv A`n-

e-£-Wo-bw. bYm¿∞ ⁄m\w: "Rm≥ Xs∂ hgnbpw

kXyhpw Poh-\p-am-Ip∂p' F∂p ]Jym-]n® alm-Kp-cp-

hmb tbip-hn-eqsS e`n-°p-∂-XmWv. as‰√m Adnhpw

Nne \pdp-ßpIƒ amXw!

A`n-e-£-Wo-b-amb h¿Ø\ hyXn-bm-\ßƒ D≠m-

Ip-∂-XmWv hnZym-`ymk e£y-ambn t_m[-\-imkvXw

\n¿t±-in-°p-∂Xv.

bYm¿∞ hnZym-`ymkw hfsc BgØn¬ kz`m-h-

sØbpw s]cpam‰ coXn-tbbpw kzm[o-\n-°p-sa-∂Xn¬

(Contd on page.........16)


12 CX henb c£

thZ-]p-kvX-IØns‚ Bcw`w apX¬ Ah-km-\w-hsc \o≠p-In-S-°p∂

Nph∏p Nc-SmWv c£. ]m]waqew \·-\mb a\p-jy-\p-th≠n GZ\n¬ sIm√-

s∏´ arKØn¬ XpS-ßn, ]gb \nba `‡∑m¿ A\p-kyqXw A\p-jvTn®

bmK-ß-fn-eqsS InkvXphns‚ Im¬h-cn-a-c-WØn¬ FØn-\n-ev°p∂ Nph-

∏p-N-c-SmWv AXv. Dev]-Ønbn¬ Bcw-`n® B c‡-tc-J, "\o Adp-°-s∏´p

\ns‚ c‡w-sIm≠p k¿∆tKmX-Ønepw mj-bnepw hwi-Ønepw PmXn-bnepw

\n∂p-≈-hsc ssZh-Øn-\mbn hne-bv°p-hmßn' F∂ kz¿Ko-b-Km\w hsc

hym]n-®p-In-S-°p∂p (sh-fn. 5:9).

ssZhw Xs‚ GI-Pm-Xs\ ac-W-Øn\p G¬∏n-®p-sIm-Sp-Ø-Xp-aqew

henb apX¬-ap-S°v CXn\v D≠m-bn- p≠v. AXns‚ hne Bcmepw aXn°m≥

km[y-a-√. Aßs\ hne-a-Xn°m≥ km[n-°mØ H∂m-b-Xp-sIm-≠mWv AXv

kuP\y-ambn sImSp-°p-∂Xv. hne-sIm-SpØp hmßm-Ø-Xp-sIm≠v AXp

hne-bn-√m-Ø-Xm-sW∂p [cn-°-cpXv. AXp hne-tb-dn-b-Xm-b-Xp-aqew ssZhw

Xs‚ Ir]bm¬ Zm\-ambn sImSp-°p-∂p-sh-t∂-bp-≈p.

c£-bpsS sshhn[yw

hn]-Øp-Ifn¬ \n∂p hnSp-hn®p hnim-e-Xbn¬ hcp-Øp-∂-XmWv c£.

]g-b-\n-b-aØn¬ ùXnI-amb hnSp-X-en-s\bpw c£ F∂p ]d-™n-´p≠v.

(]pd. 14:13; \ymb. 6:14; 1 iap. 4:3; 7:8; 10:19). bnkm-tbens‚ c£I≥

btlmh Xs∂-bmWv (]pd. 14:30; 1 iap. 10:19; k¶o. 3: 8; 18:2; 62:6,7).

F∂m¬ ssZhw Xnc-s™-SpØp \ntbm-Kn® Nne hy‡n-I-fn-eq-sSbpw Ah≥

Xs‚ P\sØ c£n-®p-sIm-≠n-cp∂p (\ym-b.

2:18; 6:14; 1 iap. 9:16; 2 iap. 14:4). _mly-amb

c£-tb°mƒ ]m[m\yw Bfl-c-£-bv°m-W-

t√m? hnhn -[ -Xcw bmKßƒ A¿∏n®p

bnkmtb¬ P\w btlm-h-tbmSp \nc∏p ]m]n-

®p-t]m∂p (te-hy. 1˛7 A≤ym-bßƒ).

]pXn -b -\n -b -aØn¬, imco -cnI c£-

tb°mƒ Bflmhns‚ c£-bv°mWv ]m[m\yw

\evIn-bn-cn-°p-∂Xv. a\p-jym-flm-hns\ sRcp-

°n-s°m-≠n-cn -°p∂ ]m]Øns‚ B[n-]-

XyØn¬ \n∂p hnim-e-X-bn-te°p sIm≠p-h-

cp-∂-XmWv Bflo-b-c-£. AXn¬ im]Øn¬

\n∂p≈ hnSpX¬, hos≠-Sp∏v, ho≠pw-P-\-\w,

hnip-≤o-I-c-Ww, \oXn-I-c-Ww, \nXy-Poh≥,

]pX-Xz-]-Z-hn, al-Xzo-I-cWw F∂n-h-sb√mw

A¥¿-`-hn-®n-´p≠v F∂p-I-≠p-h-s√m?

c£sb aq∂p-Im-e-ß-fn-embn hni-I-e\w

sNbvXp ]Tn-°m-hp-∂-XmWv.

c£-bpsS XnIm-e-kz-`mhw

tbip-In-kvXphns‚ aq∂p ]Xy-£-XIƒ

(`q-Xw, h¿Ø-am-\w, mhn), F_-b-te-J\w 9˛mw

A[ym-bØn¬ ]Xn-]m-Zn-°p-∂p. c£bpw Cu

aq∂p Ime-b-f-hp-I-tfmSp _‘-s∏- n-cn-°p-∂p.

1. qX-Ime c£

"Ah≥ kz¥-bm-Kw-sIm≠p ]m]-]-cn-lmcw

hcp-Øphm≥ Hcn°¬ ]Xy-£-\mbn' (F_m.

926). Iqin¬ acn®v Ft∂-°p-ap≈ hos≠-

Sp∏p km[n-∏n-®p. Cu c£-Wy-th-ebn¬ hniz-

kn-°p-∂h¿ ]m]Øns‚ in£m-hn-[nbn¬

\n∂p c£n-°-s∏-Sp∂p (F-t^. 2:5,8,13;

XotØmkv 3:5). CXmWv `qX-Ime c£.

2. h¿Ø-am-\-Ime c£

c£-Wy-the ]q¿Øn-bm°n Dbn¿sØ

gpt∂‰ InkvXp "Ct∏mƒ \ap-°p-th≠n ssZh-

k-∂n-[nbn¬ ]Xy-£-\mhm≥ kz¿K-Øn-te-

°sX ]th-in-®Xv ' (F-_m. 9:24). AhnsS

]nXmhns‚ he-Xp- m-KØv Ccp-∂p-sIm≠v \ap-

°mbn ]£-hmZw sNøp-∂p. "Xm≥ apJm-¥-c-

ambn ssZh-tØmSp ASp-°p-∂h¿°pth≠n


(]tcX-\mb Sn. Sn. kmap-hens‚ c£, kv\m\w, ]cn-ip-

≤mfl kv\m\w F∂ ]pkvX-IØn¬ \n∂pw)

]£-hmZw sNbvhm≥ kZm-Po-hn-°p-∂-h-\m-Ibm¬ Ahsc

]q¿Æ-ambn c£n∏m≥ Ah≥ ]m]vX-\m-Ip∂p' (F-_m.

9:24). AhnsS ]nXmhns‚ he-Xp- m-KØv Ccp-∂p-sIm≠v \ap-

°mbn ]£-hmZw sNøp-∂p. "Xm≥ apJm-¥-c-ambn ssZh-

tØmSp ASp-°p-∂h¿°pth≠n ]£-hmZw sNbvhm≥ kZm-

Po-hn-°p-∂-h-\m-Ibm¬ Ahsc ]q¿Æambn c£n∏m≥

Ah≥ ]m]vX-\m-Ip-∂p' (F-_m. 7:25). X∑q-e-amWv Hcp

hnizmkn c£bn¬ \ne-\n-∂p-t]m-cp-∂Xv. A‘-Im-cØn¬

\n∂v Xs‚ A¤p-X-]-Im-i-Øn-te°p hnfn®p tN¿°s∏-

´h¿ Ahs‚ k¬Kp-W-ßsf tLmjn-®p-sIm≠v \ne-\n-ev°-

Ww. (1 ]sXm. 2:9˛10). c£-bv°mbn hf-cWw (1 ]sXm.

2:2; 2 ]sXm. 3:17˛18; ^nen. 2:12; 1 sX . 5:8˛10). CXmWv

c£-bpsS h¿Ø-am-\-Ime Ah-ÿ.

3. mhn-Ime c£

]m]hpw ]co-£bpw \nd™ Cu temIØn¬ \n∂v hnizm-

kn-Isf hnSp-hn®p c£n-°m-\mbn I¿Ømhp thKw hcpw.

"X\n-°mbn ImØp-\n-ev°p-∂-h-cpsS c£-bv°mbn Ah≥

]m]w IqSmsX c≠m-aXp ]Xy-£-\mIpw' (F-_m. 9:28). qX-

Ime c£bn¬ hniz-kn®v \oXn-I-cWw ]m]n-®h¿ h¿Ø-

am-\-Im-e-c-£bn¬ hnip-≤o-I-cWw ]m]n-®p-sIm-≠n-cn-°p-

∂h¿, `mhn-Im-eØv c£n-Xm-hmbn hcp∂ InkvXp-hns‚

hym]m-c-i-‡nbm¬ tXP-kv°-cWw ]m]n®v al-Xz-Øn-te°v

tN¿°s∏Spw (^n-en. 3:20˛21).

ank-boans‚ ASn-a-XzØn¬\n∂v bnkmtb¬ a°sf

c£n®p acp-`q-an-bn-epsS Znh-tk\ hgn-\-SØn HSphn¬

hmKvZØ I\m\n¬ FØn®p c£n-®-Xp-t]mse ]nimNns‚

ASn-a-XzØn¬\n∂p hnSp-hn-°-s∏´ hnizm-knsb I¿Ømhv

Cu temI-am-Ip∂ acp- q-an-bn-eqsS iXphns‚ t]mcm- -ßfn¬

\n∂p c£n®p kz¿Kob I\m\n¬ B°p-Ibpw kz¿K-a-ln-

aIƒ°v Ah-Im-in-bm-°p-Ibpw sNøpw. Aßs\ Ah≥

\sΩ ]q¿Æ-ambn c£n∏m≥ ]m]vX-\-sX.

]q¿Æ-amb c£ F∂-Xp, tZlw, tZln, Bflmhv F∂n-h-

bpsS kºq¿Æamb c£-b-sX. `qX-Im-e-c -£-aqew

Bflmhns‚bpw h¿Ø-am-\-Ime c£bm¬ tZln-bp-sSbpw

`mhn-Im-e-c-£-bpsS e-ambn icoc (tZ-lw) Øns‚bpw c£m-

]q¿Øn D≠m-Ip∂p (1 sX . 5:23). amX-a-√, qX-Ime c£

\oXn-I-c-Whpw h¿Ø-am-\-Ime c£ hnip-≤o-I-c-W-hpw, mhn-

Ime c£ al-Xzo-I-c-Whpw e`y-am-°p-∂p. CX-h-enb

c£sb KWy-am-°msX t]mbm¬ Fßs\ sX‰n Hgn-bpw?

c£n-°-s∏-Sm -Ø-hsc Cu al-Ømb c£-bn -te°p

Blzm\w sNøp-∂p.

amth-en-°c: sF.kn.]n.F^v. Be-∏pg Pn√-bnse GI-Zn\

hnZym¿∞n ktΩ-f\w Pqsse 28˛mw XobXn Xn¶-fmgvN

cmhnse 9:30 apX¬ sF.]n.kn. amth-en-°c imtew lmfn¬

\S-∂p. tUm. kn\n tPmbnkv amXyp, Chm. \nwk¨ sI.

h¿Kokv, tUm. Umenb \nwk¨ F∂nh¿ ¢mkp-I-sf-Sp-Øp.

amth-en-°c sF.kn.]n.F^v. Izb¿ Km\-ß-fm-e-]n-®p. 135

hnZym¿-∞n-Ifpw ko\n-tbgvkpw ]s¶-Sp-Øp. Chm. ^ntPm

^m≥knkv (kv‰pU‚v Iu¨kne¿, Be-∏p-g), kv‰pU‚v

eotUgvkv, Chm. tXmakv h¿°n, Fw.sF. tXmakv, s]m^.

Fw. sI. kmaph¬ XpS-ßn-bh¿ t\XrXzw \¬In.

A¿≤-Zn\ ktΩ-f\wIcn-∏pg: Be-∏pg Pn√-bnse Icn-∏pg sF.]n.kn. s_tY¬

lmfn¬ sk]vXw_¿ 15˛mw XobXn A¿≤-Zn\ ktΩ-f\w

\S∂p 50 hnZym¿∞nIfpw ko\n-tbgvkpw ]s¶-Sp-Øp.

s]m^. Fw. sI. kmaph¬, Chm. DΩ≥ ]n. s¢a‚vk¨

F∂nh¿ ¢m p-I-sf-Sp-Øp. ^ntPm ^m≥knkns‚ t\Xr-

Xz-Øn-ep≈ sF.kn.]n.F v. Izb¿ Km\-ß-fm-e-]n-®p. Chm.

tXmakv h¿°n, Pt∫kv, tPmk^v XpS-ßn-bh¿ t\XrXzw

\¬In.

Be-∏pg Pn√m

GI-Zn\ ktΩ-f\w


ap´pa¨: sF.kn.]n.F^v. ]Ø-\w-Øn´ Pn√m Iymºv 2014

BKkv‰v 14 apX¬ 17 hsc ap´pa¨ sF.kn.]n.F^v. au≠v

Henhv Iu¨kenMv sk‚dn¬ \S-∂p. 172 bph-Xo-bp-hm°ƒ

Iymºn¬ ]s¶-Sp-Øp. XpS°w apX¬ Bflo-bm-¥-co-£-Øn-

em-bn-cp∂ Iymºv hfsc A\p-K-l-tØm-sS kam-]n-®p. ]cn-

ip-≤m-flmhns‚ km∂n≤yw \nd-™p-\n∂ ao‰nMpIƒ ]eXpw

Ah-km-\n-®Xv IÆp-\o-tcmSpw A\p-Xm-]-tØmSpw IqsS-bm-

bn-cp-∂p.

Who am I? F∂ "Xow' A£cm¿∞Øn¬ hnZym¿-∞n-

Isf sXm´pW¿Øp∂-Xm-bncp∂p. BKkv‰v 15˛\v ]`m-

XØn¬ "kzmX¥y-Zn-\m-tLmjw' \S-∂Xv thdn´ A\p-`-h-ambn

amdn. tZi-kvt\lw \nd-™p-\n∂ ]cn-]m-Snbn¬ taP¿ eq°v

apJym-Xn-Yn-bm-bn-cp-∂p. mc-X-sØ∏‰nbp≈ Bfl- m-chpw kphn-

tij the-bv°m-bp≈ ka¿∏W-Øn\pw Cu ]cn-]mSn ]tNm-

Z-\-am-bn.

]K-¤-cmb A≤ym-]I¿ ¢m pIƒ \bn-®p. Chm.]n.Sn.

tXmakv, ]mkv‰¿ kPohv F_-lmw, s]m^. amXyp ]n.

tXmakv, tUm. Un. tPmjzm, Chm. DΩ≥ ]n. ¢a‚vk¨, tUm.

]Ø-\w-Øn´ Pn√m IymºvkPn sI.]n., tUm. sP n sPbvk¨, knkv‰¿ e°n h¿Kokv,

AUz. F_lmw ]\-®n-aqń¬, s]m^. ª ≥ tPm¿Pv

F∂nh¿ ¢m p-I-sf-Sp-Øp.

17 t]¿ ]q¿Æ-k-ab kphn-tij the-bv°mbn ka¿-∏n®

Iymºn¬ 5 t]¿ ]cn-ip-≤m-fl-i-‡nbm¬ \nd-b-s∏-Sp-Ibpw

60 t]¿ tPmen-tbm-Sp-Iq-Sn-bp≈ kphn-tij the sNøphm≥

Xocp-am-\-sa-Sp-°p-Ibpw sNbvXp. Iymºv tIm¿Unt\‰¿ Un\p

]Ø-\w-Xn-´, Btj¿ sI. amXyp XpS-ßn-bh¿ t\XrXzw

\¬In.

Iymºns‚ A\p-K-l-Øn-\mbn ]m¿∞n°p-Ibpw kl-

I-cn-°p-Ibpw sNbvX sF.kn.]n.F^v. kl-Im-cnIƒ°pw,

ko\n-tb-gvkn-\pw, kn.Pn.]n.F^v. AwKßƒ°pw, kv‰pU‚v

eotU-gvkn\pw hnZym¿∞nIƒ°pap≈ \µn Adn-bn-°p-∂p.

Peter Joy (Brighty)

(Student Counsellor, Pathanamthitta)

X¿°-an-√. amX-a-√, hnZym-`ym-

kw˛Adnhv, A`n-hr-≤n, sXmgn¬

F∂nh t\Sn-Ø-cp-∂-Xpam-I-Ww.

F∂m¬ C∂p \nc-£-c-cmb

Bfp-I-tf°mƒ hnZym-`ym-k-ap-≈-

h -cmWv Ip‰Ir -Xy -ß-fpsS

ImcyØn¬ apºn¬ F∂mWv

IW-°pIƒ kqNn-∏n-°p-∂Xv.

tIhew ùXoI ⁄m\-Øn\v

am\-koI hym]m-c-ßsf kzm[o-

\n-°p-∂-Xn\v ]cn-an-X-amtb Ign-

bq. ssZhoI ⁄m\-Øn\v

amXta Hcp-hs\ bYm¿∞ a\p-jy-\m°m≥ Ign-bq. AXp tIhew thZ-im-kvX-]-T-\-Øn-eq-sS-

t]mepw e`n-°p-∂-X-√. Ata-cn°≥ Fgp-Øp-Imc≥ Fta¿k¨, "X∂Øm≥ hniz-kn-°p-∂Xns‚'

(Self trust) ][m\ysØ∏‰n Fgp-Xn-bn-´p≠v. AØcw Bfl-hn-izmkw kz`m-h-]-cn-jv°-c-W-

Øn\v aXn-bm-b-X√. AXyp-∂-X-\mb ssZhØn¬ hn\-b]q¿∆w Bi-bn-°p-hm\pw ic-W-s∏-Sp-

hm-\p-ap≈ B¿÷-hhpw hnth-I-hp-amWv ⁄m\-e-£-Ww.

F√m hn⁄m-\-im-J-Ifpw ]cnh¿Ø\-Øn\pw ]cn-Wm-a-Øn\pw hnt[-b-amWv. F∂m¬

ssZhØns‚ ÿnc-amb ASn-ÿm\w \ne-\n-ev°p-∂p. am‰w adn-®n-ep-I-fp≈ temIØn¬ amdm-

ØXv ssZhØns‚ hN\w amX-amWv. hy¿∞ambn ]d-™p-]-c-°p∂ Adnhns‚ \pdp-ßp-I-f-√,

hgnbpw kXyhpw Poh-\p-amb bpK-]p-cp-j-\mb tbip-hm-Is´ \ΩpsS bYm¿∞ Kpcp.

(Contd from page......13)


Delhi: ICPF Delhi region conducted its ONE DAYYOUTH retreat on AUGUST 15th in Ganges school,civil lines. As we do it every year on august 15th

this year also we waited and by the grace of Godit was a blessing for many.

The theme of the retreat was ‘AWAKE’ – awakeup call or a challenge to follow Christ. Aftersome discussions and prayer we discussed thistheme specially focusing the Christian youth. Aswe look around these days, Christian youth hascome to a state where they themselves areashamed of proclaiming themselves as Christiansor they don’t want to portray themselves like that.

One Day Youth RetreatDelhi

One day youth retreat under the auspices of ICPF,Mannarkkad Chapter was held on 9.9.2014 from9.30 am to 4 pm at Assemblies of God Church,Mannarkkad.

Dr. D. Joshua, ICPF Vice President, was theresource person for the retreat. He spoke in threesessions and it deeply touched the hearts of theyoungsters who attended the meeting. Manystudents and youngsters dedicated themselves forthe Lord. About 70 persons attended the meeting.‘His Singers’, the ICPF Palakkad Choir led thePraise and Worship.

Br. K. Sunilkumar, Student Counsellor ICPFPalakkad, welcomed the gathering and gave a brief

One Day YouthRetreat Palakkad

account of the activities of ICPF in PalakkadDistrict. Dr. V. J. Samuel, State Vice PresidentICPF, presided over the meeting. Br. L. Justus,Retd Teacher Central School Ottapalam, offeredfelicitations. Br. Sajil Sajan proposed vote ofthanks.

K. SunilKumar(Student Counsellor, Palakkad)

That’s why we chose this theme AWAKE. To givea wakeup call or a challenge to our Christianyoungsters here in Delhi.

Retreat started with an amazing time ofworship led by Angelos and the sessions weretaken by Br: Mathew Cherian who is a memberof our CGPF. The sessions really touchedyoungsters and it was really a wakeup call forthem.

We were able to get some new contacts andgot an opening in Manav Rachna University too.

Special thanks to our leader Br: Moncy .T andall the CGPF members, in spite of their busyschedule they all were so helpful in making thisprogramme a success.

Tito Jose(Student Counsellor, New Delhi)


]cn-bmcw (IÆq¿): 2014˛15 A≤y-b\ h¿j-Ønse IÆq¿

Pn√m Iymºv 2014 sk]vXw_¿ 12 apX¬ 15 hsc ]cn-

bmcw sF.B¿.kn. sk‚dn¬ \S-∂p. 12˛\v sh≈n-bmgvN

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D®bv°v Hcp-a-Wn°v kam-]n-®p. "Shine as Stars" F∂-

Xm-bn-cp∂p Iymºv Xow.

12˛\v sshIp-t∂cw kn.Pn.]n.F^v. saº¿ ]mkv‰¿

jmPn tPm¿Pv ]m¿∞n®v Iymºv Bcw-`n -®p. _Z¿.

sF.kn.]n.F v. IÆq¿ Pn√m Iymºv

Be-t°mSv (IÆq¿): sF.kn.]n.F v. s]mtam-jW¬ ao‰nMv

2014 sk]vXw_¿ 27˛\v i\n-bmgvN Be-t°mSv dnsshh¬

N¿®v lmfn¬ \S-∂p.

IÆq¿ Pn√-bnse Ing°≥ ae-tbmc taJ-e-bmb Be-

t°mSv SuWn¬ \S-Ønb ao‰nMv A\p-K-l-am-bn-cp-∂p. tUm.

sP. h¿Kokv hN-\-ip-iqj \S-Øn. _Z¿ tPmkv amXyp

(kv‰pU‚v Iu¨kne¿) sF.kn.]n.F^vns‚ ]h¿-Ø\

coXnIƒ hni-Zo-I-cn-®p. ]mkv‰¿ CΩm-\ph¬ ]kmZv ao‰nMv

eoUv sNbvXp. ]mkv‰¿ Acp¨-Zmkv Bcm-[\ \bn-®p.

hnhn[ k -Ifn¬ \n∂pw hnizm-kn-Ifpw hnZym¿-∞n-Ifpw ]s¶-

Sp-Øp. ]mkv‰¿ _mPn ‰n. t__n-bpsS ]m¿∞-\-tbmSpw

Bio¿-hm-Z-tØmSpw IqSn ao‰nMv kam-]n-®p.

tPmkv amXyp (IÆq¿)

s]mtam-jW¬ ao‰nMv

c-Whpw Iymºn\v hfsc A\pK-l-am-bn-cp-∂p.

_Z¿ kn.hn. hnt\mZv, ]mkv‰¿ tPm¨k¨ ]n.F¬.,

]mkv‰¿ _nt\mbn Fw. sNdnbm≥, ]mkv‰¿ F.sF. Ipcy≥

F∂nh¿ hnhn[ skj-\p-Ifn¬ ipiq-jn-®p. _Z¿ t]mƒ

tPm¿Pv Km\-ip-iq-jbv°v t\XrXzw \¬In. Pn√-bpsS

hnhn[ ÿe-ßfn¬ \n∂pw hnZym¿∞nIfpw ko\n-tbgvkpw

Dƒs∏sS 113 t]¿ Iymºn¬ ]s¶-Sp-Øp. 20 hnZym¿∞nIƒ

]cn-ip-≤m-flm- n-tjIw ]m]n-®p. 14 t]¿ ]q¿Æk-ab ssZh-

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∏n-°p-Ibpw Iymºns‚ kam-]\ ktµiw \¬Ip-Ibpw

sNbvXp. Sin & Salvation,

Izb‰v ssSw, ]tem- -\-ßsf Fßs\ AXn-Po-hn-°mw,

bph-P-\ßƒ t\cn-Sp∂ ]iv\ßƒ F∂o hnj-b-ßsf

ASn-ÿm-\-am°n ^nen∏v sNdnbm≥ \¬Inb ¢m pIƒ

hnZym¿∞nIƒ°v A\p - K -l-am -bn -cp -∂p. tUm.

kn.‰n.eqbnkvIpń (P-\d¬ skI-´-dn) hnhn[ skj-\p-

Ifn¬ ipiq-jn-®p. hnP-b-I-c-amb InkvXob PohnXw

Fßs\ km[n°pw, ssZh-lnXw Xncn-®-dn-bp-I, Spiri-tual warfare, InkvXphns‚ c≠mw hchv F∂o hnj-b-

ßsf ASn-ÿm-\-am°n At±lw ¢msk-Sp-Øp. _Z¿

t_m_p Um\ntb¬ ]cn-ip-≤mflmhv F∂ hnjbw ]Tn-∏n-

°p-Ibpw ]cn-ip-≤m-flm-`n-tj-I-Øn-\p≈ skj≥ eoUv

sNøp-Ibpw sNbvXp. _Z¿ tPmtam≥ sI. h¿Kokv

\¬Inb anj≥ Ne©v hnZym¿-∞n-Ifn¬ kphn-ti-jo-I-c-

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h¿Kokv, kv‰m\n tXmakv F∂nh¿ hnhn[ skj-\pIƒ

eoUv sNøp-Ibpw ipiq-jn-°p-Ibpw sNbvXp. Rmb-dmgvN

\S∂ Bcm-[\m skj≥ tPmkv amXyp \bn-®p. hnZym¿-

∞n-I-fpsS Xme¥v t]mKmapw Hm∏¨ Fb¿ skj\pw

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km∂n-≤yhpw hnZym¿∞nIƒ°v A\p-K-l-am-bn-cp-∂p.

ko\nb¿ t^mdØns‚ kPo-h-amb ]m¿∞-\bpw kl-I-

th-e-bv°mbn ka¿-∏n-®p. 16 t]¿ kv\m\-s∏-Sphm≥ Xocp-am-

\-sa-Sp-Øp. 4 hnZym¿∞nIƒ tbip-hns\ c£-I-\mbn kzoI-

cn-®p.



Documents

C.F. October 2014- C - ICPF UKCOLLEGIATE FISHERMANOctober 2014. 5 Dr. D. Joshua TRY TEARS P eople face major challenges in a tough world. Sin is rampant in the church and in the society