Deepthi 2022

The parable of the Good Samaritan (Luke 10:25-
37) is addressing the question “Who is my
neighbour?” and anticipates the command to love
one’s neighbour as oneself. The storyline of the
parable revolves around the response of travellers
to a wounded man who had been set upon on the
road from Jericho to Jerusalem. The members of
the wounded man’s faith hurry by without helping.
The one who does stop is the Samaritan, who
represents for us one who is “the other,” regarded
with suspicion and, by extension, the one reckoned
to be the least likely to assist. The parable is
bound up with a reading of Matthew 25: the one
is who wounded becomes the representative of
“all suffering” - Christ’s co-suffering with the world
- we encounter the face of the suffering Christ.”
It is evident that through this use of the parable,
the WCC and the Pontifical Council are
emphasizing the importance of service, solidarity,
and the desire to overcome religious prejudice and
cultural biases to alleviate suffering and nurture
the common good. The WCC and the PCID believe
this strategy is necessary because “the whole
of humanity is gravely wounded”; “our interdependence
reminds us that no one can be saved on
their own.”
Conclusion
Christ, by instituting the Church, bestows a
special authority on its members - “love the
neighbour who is in urgent need.” In this world,
Cyprian argued, “we are united with the human
race with equality in the flesh” but “are separated
in the spirit.” The Christian lives in hope. Death is
a “salutary departure.” It is not “the end, but a
passage, and the journey of time being traversed,
a crossing over to eternity.”
Almost all church fathers identified Human
being as the image of God. This notion elevates
the world to a single House in which everybody
shares everything from a single pot that is a “new
creation.” According to biblical theology; it is called
“new heaven” and “new earth.” The concept “Image
of God” refers to our ability to create, as a reflection
of the creative ability of the Maker. God is
the ‘worker.’ In John 5 Christ says ‘My Father is
working still, and I am Working.’ Though we are
not able to create out of nothing, we can nevertheless
create from materials given to us by God.
This material refers to the entire earth over which
we are appointed as stewards. Divine economy is
always perceived as a platform on which God plays
Zo]vXn 2022
_meyw
Ipp-ßsf \Ωƒ a\- n-em-°n-bn-´n√ F∂p ]dbp-∂Xv
F{X kXy-am-Wv. Adn-tb-≠-Xp-t]mse
Ahsc Adn-n´n√. Ah¿ F√mw ImWp-∂p-≠v,
tIƒ°p-∂p≠v Ah-cm¬ Bhpw-t]mse F√mw \nco-
£n-°p-∂p-ap-≠v. C∂pw Ah¿°v ]I¿∂p sImSpt°≠
kØ F¥m-sW∂v \ap°v henb [mc-Wbn-√.
\ΩpsS Akqb Hs° Ah¿ {i≤n-°p-∂p-≠v.
\ΩpsS Zpjn® kwkm-c-߃ Ah-cpsS D≈n¬
hnØv apf-∏n-°p-∂p. \Ωp-sS-sbms° Pohn-X-Øns‚
hnj-]m{Xw Hgp-In-bn-d-ßp-∂Xv B Ipp Pohn-Xß-fn-emWv
F∂p-≈Xv F{X hnj-a-I-c-am-Wv. ss]Xß-fpsS
km≤y-X-Iƒ FÆ-a-‰-Xm-Wv. Ipp-\m-fnte
{]m¿∞\ ioen-∏n-®m¬, hr≤sc kvt\ln-°m≥ ]Tn-
∏n-®m¬, tXm¬hn Pohn-X-Øns‚ `mK-am-sW∂v a\-
n-em°n sImSp-Øm¬, t{ijvT-X-bp≈ Hcp Pohn-X-
]-cn-kcw Ah¿ kr„n-s®-Sp-°pw. _me\v \S-t°-
≠p∂ hgn Ahs\ A`y-kn-∏n-°m≥ thZw ]d-bp-
∂Xv shdp-sX-b-√-t√m.
“
”
Hm¿Ø-tUmIvkv Xntbmtfm-Pn-°¬ skan-\m-cn, tIm´bw 93