Pope Francis: At Christmas we Encounter the Lord

Pope Francis: At Christmas we Encounter the Lord

Nigooda Manna, Devotional Album (Malayalam), Fr Xavier Kunnupuram MCBS

Nigooda Manna (The Hidden Bread of Life)

നിഗൂഡ മന്ന – അഭിഷേകം അഭിഷേകം ദിവ്യകാരുണ്യത്തിൻ അഭിഷേകം… (സൂപ്പർ ഹിറ്റ്‌ അഭിഷേക ഗാനം)

New Devotional Album by

Fr Xavier Kunnupuram MCBS

Email: xavierkmcbs@gmail.com
Mobile: +919447471748


Fr Xavier Kunnupuram MCBS

MCBS Minor Seminary

Sreekandamangalam P.O.


Kottayam – 686562

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Nigooda Manna – Trailer

Nigooda Manna Cover Outside

Nigooda Manna Cover Inside

Nigooda Manna

Nigooda Manna- inside

World Day of Consecrated Life (Religious Day) – Eucharistic Celebration

2nd February

World Day of Consecrated Life (Religious Day)

Click here for World Day of Consecrated Life – Eucharistic Celebration

On 6 Jan,1997, The late Holy Father John Paul II decided that the nd World day for Consecrated Life will be celebrated on the 2 Feb, on the feast which commemorates the Presentation which Mary & Joseph made of Jesus in the temple to present Jesus to the Lord.(Lk.2:22).The presentation of Jesus in the temple is an eloquent icon of the total offering of one’s life for all those who are called to show forth in the church & in the world, by means of the evangelical counsels “ the characteristic features of Jesus- the chaste, poor & obedient one” (VC1).

The reason for the world Day for Consecrated Life:

The purpose of such a day is threefold. In the FIRST PLACE, It answers the intimate need to praise the Lord more solemnly & to thank him for the great gift of consecrated life which enriches & gladdens the Christian community by the multiplicity of its charisms & by the edifying fruits of so many lives totally given to the cause of the kingdom. In the SECOND PLACE, this day is intended to promote knowledge of & esteem for the consecrated life by the entire people of God. The THIRD REASON regards consecrated persons directly. They are invited to celebrate together solemnly the marvels which the Lord has accomplished in them, to discover by a more illuminated faith the rays of divine beauty spread by the spirit in their way of life, & to acquire a more vivid consciousness of their irreplaceable mission in the church.

Following the instruction of late Pope it is a challenge for every religious person to re-read, re-discover & re-state her/his vocation & find new meaning in her/his life as a prophet. They have to be Just as prophets have always arisen in times of crisis to proclaim the will of God to the people of Israel, so in the history of the church religious Orders have always had a prophetic vocation. They have offered a response, in the church and in society, to the longings of the people. They have put their finger on the wound when the church has been too turned in on itself. The first monk responded in this way to the worldwide spread of the church. Benedict, at a time of migration, set up places of community which brought stability to their surroundings. Confronted by the feudal structure of the church and of society, Francis reawakened sensitivity to poverty. Dominic made his own the desire of the Cathars for a pure and clear faith. Ignatius wanted to responded to the Reformation and direct life again only towards the figure of Christ. And many religious Orders in th the 19 century responded to the needs of their times. It is always a question of a prophetic response, a response which comes from God, an attempt to put the will of God into practice in a particular time.

The task of the prophet is not to predict the future but to proclaim the will of God for the present and the situation of today. The prophet claims the “today of God” for people. This” today of God” is often in contrast with the world. Honesty is necessary in announcing the word of God.

Consecrate life has always had a prophetic dimension in the history of the church. How can we live this prophetic dimension today?

– Placing God at the centre

– Making a critical reflection of the society and the church

– Offering a realistic hope and making the people aware that everything is transitory.

– Becoming a blessing for people and leave a legacy.

– Prophetic mission is always a mission for people.

Jesus has shown how to recognize our prophetic mission. Heinvites us to enter by the narrow gate and to journey by the hard road (Mth713-14).The narrow gate is hard and unique which God has planned for us. A certain effort is necessary to find that gate. The wide road is not bad road, but the road which everyone takes. Jesus believes that each one of us is capable of finding the unique way in which our life can become a blessing for people. Animated by the Spirit of God, may every consecrated live up to her/his commitment.

The First Tabernacle Ministry

The First Tabernacle Ministry

A Pro-Life Movement of MCBS

Director: Fr Joy Thottamkara MCBS

First Tabernacle

First Tabernacle Ministry

Any one would ask what is ‘first tabernacle’?. But Question should be changed from WHAT to WHO. Who is first tabernacle? Mother Mary the woman of the Eucharist (Ecclesia De Eucharistia, Pope John Paul 2, no:53) is the First Tabernacle (Ecclesia De Eucharistia, Pope John Paul 2, no:55) . She experienced the Eucharist, the Great Miracle of Love(Mane Nobiscum Domine, Pope John Paul 2, no:30) in the following manner as seen in the , Gospel of St.Luke (St.Luke 1:26-45) and thus became the First Tabernacle and the Mother of Life.

Pro-Life Movement

“Human rights are not a privilege conferred by government; they are every human being’s entitlement by virtue of his humanity. Theright to life does not depend, and must not be contingent, on the pleasure of anyone else, not even a parent or sovereign. How canthere be too many children? That is like saying there are too many flowers.” – Mother Theresa.

“The unborn child is entitled to its right to life independently of its acceptance by its mother; this is an elementary and inalienable right which emanates from the dignity of the human being.” The Constitutional Court of the Federal Republic of Germany.

Without knowing this great mystery of life, men promote abortion, promote Euthanasia( “It is I who bring both death and life” (Dt 32:39): the tragedy of euthanasia, Ioannes Paulus PP. II Evangelium vitae, no: 64 ) and they forget the Gospel of Old Age. (“Special attention must be given to the elderly. While in some cultures older people remain a part of the family with an important and active role, in others the elderly are regarded as a useless burden and are left to themselves. Here the temptation to resort to euthanasia can more easily arise.

Neglect of the elderly or their outright rejection are intolerable. Their presence in the family, or at least their closeness to the family in cases where limited living space or other reasons make this impossible, is of fundamental importance in creating a climate of mutual interaction and enriching communication between the different age-groups. It is therefore important to preserve, or to re-establish where it has been lost, a sort of “covenant” between generations. In this way parents, in their later years, can receive from their children the acceptance and solidarity which they themselves gave to their children when they brought them into the world.

This is required by obedience to the divine commandment to honour one’s father and mother (cf. Ex 20:12; Lev 19:3). But there is more. The elderly are not only to be considered the object of our concern, closeness and service. They themselves have a valuable contribution to make to the Gospel of life. Thanks to the rich treasury of experiences they have acquired through the years, the elderly can and must be sources of wisdom and witnesses of hope and love.” Ioannes Paulus PP. II Evangelium vitae, no:94)

Anything against life happens because mankind is under the sin of spiritual abortion, the God of love is aborted from their hearts. They are rarely aware of this great sin. Many suffer from poverty, because they experience the poverty of love, being away from theGreat Miracle of Love . Early Christian Community is an example for this love (Acts 1:14, 2:42, 4:32,34 etc.) The patron St.Joseph would intercede for purity of heart with which we are able to see the Love of God.

“ The Gospel of life is at the heart of Jesus’ message. Lovingly received day after day by the Church, it is to be preached with dauntless fidelity as “good news” to the people of every age and culture.At the dawn of salvation, it is the Birth of a Child which is proclaimed as joyful news: “I bring you good news of a great joy which will come to all the people; for to you is born this day in the city of David a Saviour, who is Christ the Lord” (Lk 2:10-11).

The source of this “great joy” is the Birth of the Saviour; but Christmas also reveals the full meaning of every human birth, and the joy which accompanies the Birth of the Messiah is thus seen to be the foundation and fulfilment of joy at every child born into the world (cf. Jn 16:21).When he presents the heart of his redemptive mission, Jesus says: “I came that they may have life, and have it abundantly” (Jn 10:10). In truth, he is referring to that “new” and “eternal” life which consists in communion with the Father, to which every person is freely called in the Son by the power of the Sanctifying Spirit. It is precisely in this “life” that all the aspects and stages of human life achieve their full significance.”( Ioannes Paulus PP. II Evangelium vitae, no:2)

“What stronger aspiration is there than that of life?” he asked. “And yet on this universal human aspiration threatening shadows are gathering — the shadow of a culture that denies the respect of life at all its stages, the shadow of an indifference that sends countless people to a destiny of hunger and underdevelopment.”(Monday October 18, 4:26 am, VATICAN CITY (AFP) – Pope John Paul II thanked well-wishers who celebrated the 26th anniversary of his election as pontiff but warned of “threatening shadows” hanging over humanity.)

“To be truly a people at the service of life we must propose these truths constantly and courageously from the very first proclamation of the Gospel, and thereafter in catechesis, in the various forms of preaching, in personal dialogue and in all educational activity. Teachers, catechists and theologians have the task of emphasizing the anthropological reasons upon which respect for every human life is based.
In this way, by making the newness of the Gospel of life shine forth, we can also help everyone discover in the light of reason and of personal experience how the Christian message fully reveals what man is and the meaning of his being and existence. We shall find important points of contact and dialogue also with nonbelievers, in our common commitment to the establishment of a new culture of life.

Faced with so many opposing points of view, and a widespread rejection of sound doctrine concerning human life, we can feel that Paul’s entreaty to Timothy is also addressed to us: ‘Preach the word, be urgent in season and out of season, convince, rebuke, and exhort, be unfailing impatience and in teaching’ (2 Tim 4:2). This exhortation should resound with special force in the hearts of those members of the Church who directly share, in different ways, in her mission as ‘teacher’ of the truth.

May it resound above all for us who are bishops: we the first ones called to be untiring preachers of the Gospel of life. We are also entrusted with the task of ensuring that the doctrine which is once again being set forth in this encyclical is faithfully handed on in its integrity. We must use appropriate means to defend the faithful from all teaching which is contrary to it.

We need to make sure that in theological faculties, seminaries and Catholic institutions sound doctrine is taught, explained and more fully investigated.[Veritatis Splendor, August 6, 1993] May Paul’ s exhortation strike a chord in all theologians, pastors, teachers and in all those responsible for catechesis and the formation of consciences. Aware of their specific role, may they never be so grievously irresponsible as to betray the truth and their own mission by proposing personal ideas contrary to the Gospel of life as faithfully presented and interpreted by the Magisterium.

In the proclamation of this Gospel, we must not fear hostility or unpopularity, and we must refuse any compromise or ambiguity which might conform us to the world’s way of thinking (cf. Rom 12:2). We must be in the world but not of the world (cf.Jn 15:19; 17:16), drawing our strength from Christ, who by his death and resurrection has overcome the world (cf. Jn 16:33).” – Pope John Paul II

For this world to experience love they should be drawn close to the Blessed Sacrament, Eucharist, the Great Miracle of Love. A human life from the first moment of conception to the last moment of death in body, and from the beginning to the endless time in soul should experience this Great Miracle of Love. For this it is a must they should be in the First Tabernacle where the Great Miracle of Love, the Blessed Sacrament has been continuously taking place.

At the first moments of conception Mother Mary visited St. Elizabeth and she called Mary, Mother of God ( St.Luke 1:43) .

Click here for the Spiritual Style of First Tabernacle Ministry

From Directors’ Chair

“I thank the Lord for the Graces showered on The First Tabernacle Ministry. How much i wish that the following wish of Church through the following is continued in perfection through the ministry

Filled with this certainty, and moved by profound concern for the destiny of every man and woman, I repeat what I said to those families who carry out their challenging mission amid so many difficulties: 135 a great prayer for life is urgently needed, a prayer which will rise up throughout the world. Through special initiatives and in daily prayer, may an impassioned plea rise to God, the Creator and lover of life, from every Christian community, from every group and association, from every family and from the heart of every believer. Jesus himself has shown us by his own example that prayer and fasting are the first and most effective weapons against the forces of evil (cf. Mt 4:1-11). As he taught his disciples, some demons cannot be driven out except in this way (cf. Mk 9:29). Let us therefore discover anew the humility and the courage to pray and fast so that power from on high will break down the walls of lies and deceit: the walls which conceal from the sight of so many of our brothers and sisters the evil of practices and laws which are hostile to life. May this same power turn their hearts to resolutions and goals inspired by the civilization of life and love ( Bl. JOANNES PAULUS PP. II EVANGELIUM VITAE No. 100).

Requesting your continued blessing-filled prayer Yours in Jesus in the Blessed Sacrament through the First Tabernacle.”


Fr Joy Thottamkara MCBS

First Tabernacle



U.C.College P.O,

Kerala, India-683102

Other Contacts:-

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Email: joykarunya@gmail.com


0091 484 2608620

0091 484 6455943


Convocation address by His Beatitude Mar George Alenchery at Sanathana

Divyakarunya Vidyapeetham, Thamarassery

Monday 28th November 2011 – The Convocation Day

Convocation address by His Beatitude Mar George Alenchery,

The Major Arch-Bishop of Syro-Malabar Church


Dear and Very Rev Fr George Kizhakkemury, the Superior General of the congregation and the Chancellor of the Divyakarunya Vidhyapeetham, Very Rev Fr Provincials, Rev Fr Rector, Rev Fr President of the  Vidhyapeetham and Rev Fr dean of Studies,  My dear Rev Fathers and Dear Brothers,

I just start todays talk to you recalling as Fr General said, my friendship with the MCBS – Missionary Congregation of the Blessed Sacrament.  You know it was a natural affection that came into my person that I continued from the seminary days until today; and hope also in future. This is not simply a human friendship but also a Spiritual affinity; because the Charism that your congregation has in the holy bible and the Holy Eucharist and that goes to the heart of the Church and that’s only I think everybody in the Church will have – an appreciation and a gratitude to the MCBS. Secondly I congratulate all the candidates who have received the decrees in theology and also diplomas in theology. You have received the fruits of your toil and voile in this Vidhyapeetham and also your formation in the seminary. So my hearty congratulations, best wishes and Prayers for your academic work in the Church. Thirdly I would like to recall to you and to me the memory of my dear young friend Fr Roy Mulakupadom. Right from the choice of his vocation I was and as you were sad in his demise I also was very much taken up by pain because of his sudden departure from this world. We do not know the God’s design for each one of us. We have to accept it when God reveals it to us. So present his soul for God’s mercy and eternal repose

Let me begin today my reflections with you recalling the mission command of the Lord. The Lord says, “go therefore and make disciples of all nations, baptizing them in name of the Father and of the Son and of the Holy Spirit and teaching them to observe that all that I have taught you” this is the fundamental Mission command that we receive from the gospel of St Mathew. I start this reflection today with this verse from the gospel because you are a missionary congregation; secondly we are in the Mission Year. For this double reason I thought the convocation address today is well suited to be started with these verse of the Gospel. We know that this is a triple command. The first command is to make disciples of all nations. It is a very sharp command and also very extensive. Sharp in the sense to make a human being a disciple of Christ is not an easy job; it is a mission that goes to the heart of a person who is evangelizing, who is missionary, and also to the heart of one who seeks the message of the gospel. So it is a heart to heart exchange of faith that happens in individuals; a heart to heart exchange or participation in faith. I don’t know whether we have understood the depth of the mission command of the Lord when he says, “make disciples of all nations.” Because in mark it is “to preach the gospel to all the creatures”; that may be a general command; and we all are taken up by that general command. Preaching the gospel of Christ directly and indirectly and also by the apostolic words of peace. This is the common way of wishing in the Church and also in Syro-Malabar Church. And now this is the time that we have to focus more and more of making disciples. Before making disciples we have to be disciples of the Lord. So becoming disciple is the first step of making disciples. And in the seminary and by the academic formation what we gain in the institute like this is nothing but discipleship both in life and action.     The Lord Jesus prayed for his 12 men for this discipleship and there were also a group of 72 men who were also prayed by the Lord for this discipleship.  So Discipleship is a fundamental condition to become really a good missionary. And I don’t know whether all those who are in the formation houses and all in our faculties are really taken up by this bound duty of becoming real Disciples of Christ. We learn many things in the seminary regarding discipleship and the cost of discipleship and so on; but I do not know whether we become really like the master. The Lord has said that we have to become like the master. A disciple is to become like the master. It is said of St Francis of Assisi, that he was called at his time as another Christ – altar Christus. Sometimes it is translated in Malayalam as randam christhu, which is wrong translation. There is no second, third, fourth Christ like that. Altar Christus! Another Christ! Who lived like Christ. Who really gave Christ to others, whose appearance and action gave the presence and action of Jesus Christ in the world. So it is up to every priest whether he is religious or not to become altar Christus in life and action and become really a disciple like and through the master.  This must be really the actual job of every seminarian or the religious candidate one who wants to become a consecrated person. Consecrated set apart sanctified for the Lord to do his mission in this world. And such a kind of discipleship is the real challenge for every seminarian, for every candidate of the religious priesthood of today.

The world has changed much and much of the world has come into the Church. And the Church has to really sanctifying all those elements that have come into the Church. It is good that there is an exchange of the Church with the world because there is no real dichotomy between the secular and the Spirit. The Spiritual embraces the secular, the secular enters in to the Spiritual; and this is what we have to aim at. And such a kind of exchange and assimilation of the secular in to the Spiritual and the Spiritual embracing the secular every   seminarian or religious candidate has to become really conscious of it and really transformed by it and really becoming Christ’s mission in this world. Christ’s mission in this world.

One year back the Holy Father ordained four candidates to Episcopacy.  These were people who were working in the Castries of Rome. And after ordaining them, the Holy Father addressed them and said, dear brother bishops “you are your mission” and secondly he said, “we are our mission”. We the bishops are our mission that means there is no real distinction between the person and the mission. The person becomes the mission. Jesus was like that. He was God in man and as God-man he really gave to the world God and that is why the Spiritual in him entered into the secular and the secular was really sanctified and it is said of Jesus in this prayer. “O Lord, so that they may be in us I sanctify myself”. Whatever there was to be sanctified simply filling the world, filling the world in him with the Spirit of God. That is sanctification. So he did that the whole world become Spirit filled by the action of Christ; and such a work has to be continued in the world we have been so much Spiritually filled embraced by the Spirit of Christ so that we may give Spirit in to the world. This kind of sanctification has to continue. So making disciples is the deep sense of Christ and of the Church – this deep conviction of Christ and the Church in ours. Secondly we know that baptizing them in the Name of the Father and of the Son… the whole sacramental mystery is involved there. Church is the sacrament of Christ in the world and this sacrament is realized through the persons in the Church. The sacraments are really fulfilled in the recipients. The recipients become the reality of the sacraments. The Baptized becomes the really immersed person in Jesus Christ. The anointed person becomes really the person who is filled with the gifts and charisms of the Holy Spirit, like in a sacrament. So it is the sacrament of reality means to be imbibed by the whole reality of our Lord Jesus Christ. Then there is a third command of Lord “teaching them all that I have taught.” The real catechesis that pervades the whole realm of activity of the Church; that is pervading the whole realm catechesis is not only simply for the children.  Even we are all catechized. Even theology is giving meaning to the doctrinal truths in the life situations of the world. Explaining the mystery of Christ and the mystery of the Church and the mystery of the whole world. The mystery of Christ and the Church enters in to the cosmic mystery of God’s creation. The whole creation is really sanctified by the theologizing. In the past, in the 60’s and even before many of the theologians taught that theology is a science it is enough that i teach it, is not up to me whether they live it or not. I am a professor of theology.  Look here in the west countries people taught like that and I have heard professors teaching or telling me like that. I explain to you what the doctrines of the Church are basing on the word of God, it is not up to you to look up to my life; I am a professor. Really a contradictory term! If you become a theologian first of all you have to become a disciple of Christ; we are all mission; we have to be converted. Theology is not like any other science – theology is the science of the mystery of Christ. The mystery of Christ is realized in each one of us. So a theologian has to become really a person who follows Christ and who practices the values of the gospel according to the teachings of the Church. Third, as I said earlier, the first responsibility the disciple and the candidates of priesthood and to the consecrated life to be fully filled with the reality of Christ and the reality of the Church there is no difference actually between the reality of Christ and the reality of the Church of course one is the incarnated reality that continues in the world and other reality of Christ is incarnated reality also in this world in its glorified form today. So Jesus is a being priest and being administered and being also lived as the life of love in the Church. He is present in each one of us with the charisms and gifts that he has given to each one of us in this ways. So that kind of mystery of the reality of Christ being realized in the lives of each one of us is an important reflection for the people in the Church. You know that, in the recent times, from 1970’s onwards even today that continues, and there is trend in the Church that has becomes earlier challenge for the followers of Christ. And the western countries are really struggling to come out of it, struggling to come out of that challenge. After the council Vatican II many people thought that the Church was really estranged from the world. It was to some extent true and in order to get the world in to the reality of the Church; I think many went too far, they went too far that means they tried the Spirit of the world much more than giving the Spirit of Christ in the world. Thus the contrary happened, both in theology and also in moral. And we know the level of the morals in the present world and especially in the west, of course we may think that the West is going bad and we are really in the high time. I give you matter to reflect more to make such a judgment. The world reality is now moving onward as a whole as one whole it is moving before because of the globalization. So it is up to us Christians especially theologians and philosophers in the Church to really evaluate the situation and give a correct orientation in to the student in the campuses and theologates of our Church. Recently, I mean in the coming days, we will have a meeting in the Curia at Kakkanad, of all the rectors and presidents of all of the seminary the first time that we think of calling all the responsible person in the formation institutes to come and reflect together. Formerly we were doing under the offices of Church to appoint commissions of bishops to address the administration of each major seminary conducted directly by the Synod.  But we cannot close up like that; the Synod of Bishops thought that we should cross up to the Church as a whole whether in case the seminarians directly under the synod or by the dioceses or by the Religious congregations, we are all working for the Church and the world. So let us have to address these problems on one level that is the intention of coming together of the responsible persons of the   Seminaries and institutes. So what I am trying to say is that much of the philosophies and much of the ideologies of the world has coming to the Church is good, If it is really taken up according to the personal values and according to the doctrines of the Church.  The gospel values and the traditions that have developed in the Church is the criteria for us get in to the world and also to take the world in to us. We have to do it. The dialogue of the Church and the world is a must. And this dialogue has to be both in word and deed, according to the mind of Christ and according to the Spirit of the doctrines of the Church. This is the great challenge both for you students and also for the professors and the responsible persons in the formation.  The Bishops can only supervise this realities. You are really in the mission. So what the Lord wanted of making disciples has to go to all the institutes and seminaries of formation so that we become really imbibed by the Spirit of Christ as persons and one reality in the Church. And as far as we are an individual oriental Church and that traces its origin to the apostolic times, it is not a matter to be taken as a point of glory for us. Very often we may think like that, our forefathers were preached by St. Thomas, the apostle. I would be very happy if I were baptized only yesterday, because the one who is baptized yesterday has the same dignity before the Lord, by the persons who are coming in the great tradition; or you should imbibe the values of the tradition and give your dignity in the best way possible for the generation for there is something like that in the Church. We had really taken the Spirit of St. Thomas, the apostle and the apostolic times and there is a faith traditions and the moral life pattern in the Syro Malabar Church; let us be thankful to the Lord for that. But instead of simply glorifying ourselves on that level we have to be really taking the responsibility of becoming more and more that Spirit and then give that Spirit to others.

Our mission is an apostolic mission. Apostolic mission means, which comes from the responsibility of an apostle. An apostle is a disciple who is sent to preach and to act. Sent to preach and to act, there is a difference. Any disciple can be in the Church but he need not to be sent. But the priest is sent and the Bishop is sent. He cannot be remaining restless, remaining in an inactive mood. He has to be restless. He has to be really taken up by the Spirit of Christ, the Spirit of mission and he has to prove he is worth. He is a person like Jesus who said that we have a baptism to be baptized with and also a chalice to drink, and Jesus was always preoccupied with this mission which he has to fulfill, the mystery of Christ. This is the mystery of Christ, both in word and in deed. Work by preaching and by action and the action that culminated in the death on the cross and was glorified in the resurrection. This total reality of the mystery of Christ is that really calls you in your charism. It is great mystery that you celebrate in your Holy Qurbana. You have taken on the charism of the whole Church, the charism of your particular Church; and you are thus becoming an ecclesial reality, your religious congregation. You are thus becoming an ecclesial mission for the Syro Malabar Church and for the Universal Church. So what a noble charism that your fathers have been working! Taking the very same reality of the Church into your persons in your reality as a congregation and implanting it wherever you go and share it with others and thus becoming the mystery of Christ spread all over the world. You make disciples, you administer sacraments, you also preach the people to observe what the Lord has taught. Such a kind of central charism has gone up into your own religious vocation or vocation to the consecrated life. I just mentioned that there are philosophies and ideologies that come into the Church. And each philosophies and ideologies are very much attracting the youth of today; the younger generation of the people who are called to the ministry in the Church. It is a natural process of globalization.

Many things come to us as ideologies through all the media – print media, electronic media, internet media – then you become really absorbed in them. When we were studying as seminarians before 1960s this was not at all a temptation. You see it was our time that this transistors and radios came and then people were controlled as you are controlled now in your internet machine or internet use, we were controlled in the use of the radio. Now nobody wants radio. But that was a big attraction. There were seminarians who used to hide these transistors and radios, small radios under their bed and hear it; and they were caught and punished. As you are now doing some mischiefs     regarding the internet and you are punished sometimes I don’t know. This was the situation. But after the print media, this radio, television… I was sent for studies in 1981, then there was no television in Kerala or in India.

When I came back in 1986 all most all the home had a television; I was taken up by that. Even in France where I studied people were not so much taken up by this new mode of media.  But we, in India were all taken up by that everybody wants to see the television was then the model. Now people don’t like even television; all have gone to internet, mobile phones, chatting; all those things you know. So this is how the world changes. So the world is coming every ideology is coming into our mind and I tell you that, this is one of the temptations of us today or attractions of men today or seminarians today. We have to take the ideas of the world and then to propagate them with the use of the gospel and the doctrines of the Church. Making just the contrary is our mission. We are the people who have to preach the gospel values and the mission of the Church by the help of the internet or the other media. We just take the other way, and each one of us try to take really an image of ourselves rather than the image of Christ.

You know about the ‘men Gods’, I don’t know if they are Gods; they are not God men, men Gods – Aal Deivangal.   Aal deivangal in other religions! And in a way we do have also the attraction to become aal deivangal  instead of becoming confirmed to Christ  we are making Christ to confirm to ourselves.  It is a very dangerous trend that comes in to the world. This is what the Holy Father called the tyranny of relativism. The objective reality of Christ and the Church is forgone and instead of that our reality is projected with the help of Christian doctrines and also gospel values. We do not do it consciously; unconsciously this trend is coming to us. So my dear friends, I call you like that, because you have to be closely related to the interests of the Church and then take this reflection seriously; and really following Christ and his mystery which is your charism and also the mystery of the Church as the mystery of the cosmos and relate ourselves in that Spirit of Christ to  the world. Whether it be regarding the doctrines or in the morals. How much the morals have come down even in the lives of the religious and the priests and the bishops, I would say. How it happened? Relativism of truth! Relativism of Morals! For everything I or you become the criterion rather than Christ and his gospel and the Church. This is the danger. Let us reflect on it. In all the faculties you have to reflect on it. And I tell you if you do not have a philosophy to live with, we will philosophize what we do. And I repeat, if you do not have a philosophy to live with, we will philosophize what we do. When something goes wrong in the Church, the person who is responsible is called and taken for a dialogue, and the person will philosophize whatever he does. He will find a reason for everything as if it is good. Even if it is a moral failure, he will say it happened because it is like that and so on. He will find a way. Actually he will have to find the way of the Lord. “I am the way, the truth and the life”. And it is in Jesus who is the way that we find the truth and we attain the life. Instead of that we break Christ into our own way, into our own life pattern and then we explain everything; it is the very dangerous, danger in our present day times. I only present this thought for your reflection for this convocation address and let us have a real reflection in these days of your studies and many of you have completed your studies; but study never completes. Because you will learn even at the death bed.

There was a father when I was studying in Paris who had always this imitation of Christ at his side. He was 93 years old.  And he used to read every day. And once I asked the father. The name of the father was Oben, Father Oben why should you read even now this Imitation of Christ? You are already a Christ imitator. To make him happy also I said like that because he was Holy man.   And then he said, “My dear brother George, my dear George, Is this the theology that you studied? Then I am very unhappy about it”.  And he corrected me telling that every day you have to be confirmed it to Jesus Christ. How much difficult the world is my dear brother. I took it as a lesson. I will tell you another small incident in my seminary days, minor seminary days. I had a minor seminary professor, Vice Rector. One day he took me for an outing. Outing means not walking; He took me for outing by bus. So we were waiting for bus.  The bus is not coming. It is in 1960s. The buses were very few and we were waiting. And I was becoming restless and I was going just ahead and looking whether the bus is coming. I was doing it every 5 mnts and like that. And then the father called me, and he used to call me by house name. “Alanchery what are we doing?” then I said, “We are wasting time, father.”  Then he said, No, we are practicing patience. We are practicing patience.  That struck in to my heart.  So there are many things every day that we have to learn every day according to the mind of Christ and of the Church. 

The Holy Father is struggling to explain the mystery of Christ to the world that is secularized. We have no struggle at all. We are not at all worried about that. We are happy with the Lord that is given to us and we don’t work and we never struggle at all. My dear brothers our work is very serious, our mission is the mission of Jesus, our mission is the mission of the Church. The more you are imbibed by the Spirit of Christ, the more you are imbibed by the Church, the more or the better will be your service. Let us become really meaningful servants in the Church, of his gospel and also his life of love.

I conclude; may God bless you. And all your activities be for the glory of the Church universal, and in particular the Church Syro- Malabar

Thank you

Prayer to the Guardian Angel

Prayer to the Guardian Angel

O Holy Angel of God, guardian and protector
of my soul and body, pray that I may be forgiven
for every transgression I have committed this day.

Deliver me from all evil influences and temptations,
so that I may not anger my God by any sin.
Pray for me that the Lord may make me worthy of His grace
and to become partaker of His eternal kingdom. With the help
of the Blessed Virgin Mary and of all the Saints. Amen.





Pontifical Institute of Theology and Philosophy, Alwaye




Paper on the






Bro. Antony Madthikandam MCBS
























































Revelation of God in the history depends on the intellectual development, culture and the lifestyle of a particular group of people. God revealed himself to them according to their way of thinking. From the very beginning of the history of mankind humans believed to the existence of some kind of super natural reality as God. They had a kind of god experience which was deeply situated at their state and status of life. In order to understand the uniqueness of the God-experience of Jesus it is important to know the history of the People before Jesus


Polytheism was prevalent among the people till the time of Abraham. It even continued for centuries and even today there so many people having a god experience in a polytheistic context. The natural and supernatural powers were identified and worshiped by those people. All these powerful creations were considered to be gods and goddesses. It was almost impossible for them to believe in a single God.


Through the call of Abraham (Gen 12, 1-9) the Revelation of God progressed to the idea of One God. The uniqueness of Abraham was that he believed in YAHWEH the one God. The promised of nation and the chosen people of God, the Israel continued the Faith of their Father Abraham. “I am the Lord your God, who brought you out of the land of Egypt, out the house of slavery; you shall have no other gods before me” (Det 5, 8), (Ex 20, 1). Det 4, 1-40 is a good example of monotheistic mind of the people where Moses gives his exhortation to believe in the One God, the Lord of their forefathers. (Det 10, 12-22)


The people of Israel could understand YAHWEH only as a distant reality. It should also be noted that the revelation of God to that particular people was in such way so that they may understand him in their context. For them God was therefore a distant God to whom they feared to approach. Lord is said to have been sitting at heavens and at times he came down to his people but h then even reluctant to look upon him. “Look, the Lord our god has shown us his glory and greatness and we have heard his voice out of the fire… if we here the voice of the Lord anymore we will die” (Det 5, 24- 26). The people thought of God somebody distant and distinct from them.


Israel also had the idea that their God is a God of revenge. Therefore they feared God and it actually motivated them to have moral life according to the Commandments of God given through Moses. The list of Punishments can be seen in the Pentateuch quiet often especially in the Book of Leviticus. (Lev 4, 1 – 5, 13). “… and the Lord was so angry with you that he was ready to destroy you.” (Det 9, 8)


Out of their respect and fear of the Lord they never dared to call his name. They used to call Him as the God of their forefathers namely, God of Abraham Isaac and Jacob. This distant God helped them to lead life of norms and values based on the commandment that the Lord their god has given to them. From the part of god also there is no positive attempt to reveal his name. He revealed His name to Moses only in a Mystical way (Ex 3, 14)


The abba experience of Jesus, beyond doubts, was his God experience since he lived as perfect human being. The difference that Jesus made in his understanding of God was the most significant thing in the Human-God relationship. He understood God in a different sense than that of the time and his understanding was even challengeable to the then existing system. He, being the son of a carpenter dared to cal God his Father, which in itself could be considered a blasphemy by the Jews.


Abba” is the translated word “Daddy” in Aramaic, the common language of Jesus’ day. It says so much more than, “you sired me.” It is a term of absolute intimacy. Two hearts beating as one. While God is referred to as “Abba” only three times in Scripture (Mark 14, 36, Romans 8,15, and Galatians 4, 6), there’s no doubt Jesus referred to Him as such in the many times He “went away to a private place to pray.” Scholars like Jeremias and Schillebeeckx have shown that Jesus experience of God as “Abba” was so central to his personal meaning that it claimed and defined his entire identity. And in an amazing act of love Jesus gives to his disciples a gift so radical that its use will distinguish them as his own. This most intimate and personal name which Jesus alone used of God, “Abba, Father,” is now to be the one by which they themselves are to commune with God as familiarly as a child snuggles close to its mothers breast or lies safe and secure in its fathers arms. Jesus invites his followers into such unreserved union with himself that his own experience of his Father’s extraordinary closeness and care is to become their own: “When you pray, say ‘Father’ . . .” (Lk 11, 2).[1]

Jesus thus takes a word of tender familiarity, a word little children used of their own fathers, and, applying it to the God who utterly surpasses the limitations of male gender, gives it a radically transcendent meaning. The name “Abba” for Jesus thus does not mean “man” or any other created reality. What, then, does it mean? Here, precisely, is the heart of the matter: we do not yet know fully what “Abba” signifies, nor will we until heaven. There, the personal God whose intimacy with us can only be hinted at in the name “Abba” will be unveiled to us by the one whose home has forever been this Fathers heart: “No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known’ (Jn 1, 18).[2]


Jesus in his life and ministry expressed His filial Intimacy with the Father at various occasions. He was fully aware of the relationship that He should keep with His Father so as to fulfill Father’s Will on the earth for which Jesus was send.


The Lukan infancy narrative gives the first impression of Father-Son relationship in the life of Jesus (Lk 1, 5 – 2, 52). Here the Father speaks of His Son through the Holy Spirit with the mediation of Simon, Anna and Zachariah.  But the first instance where Jesus expressed his relationship with the Father was at the Jerusalem Temple on the Occasion of His Presentation (Lk 2, 49). Here Jesus clearly expresses His Relationship with the Father that ‘don’t you know that I should be…’ this divine must expresses the necessity and intimacy of Jesus’ relationship with Father.[3]


The event of baptism was another instance when Jesus personal intimacy with the Father was revealed to us (Lk 3, 22). Here not Jesus but the Father himself expresses intimacy and relationship to the Son. The ‘beloved son’ expression has special significance. Jesus is the son of the most high and his relationship to the father is so intimate that the disciples are advised to listen to his words as of that of the father.


Desert experience of Jesus after the model of Moses on the mountain with the Lord for forty days, is a clear indication of his filial relationship and intimacy with the father (Lk 4, 1-10). Jesus spends forty days at the desert in union with the father and this experience actually provided him the strength and courage for his public ministry. He was even dared to face the temptations of Satan in an effective way and had the clear knowledge that it is the Lord of Israel, whom now Jesus calls his Father, is the only one who deserves all the glory and has all the power here on earth and in the heavens, and testing God is equal to spoiling his glory. This might be the Abba consciousness of the Jesus who underwent the desert experience.[4]


Jesus used to pray in the beginning of the before his ministry begins and at the end of the day when all his tiresome ministry of preaching, working miracles and doing all the works demanded of Father out of his love (Mk 1, 35; 6, 46). He was going to wilderness to pray to his Father in secret. Only very few occasions the disciples were with him. When the disciples fell asleep due to the heavy work of the day Jesus was in active mood of prayer. He begins the day with the Father, work according to the will of the Father in complete union at evening He might have rested at the lap of the Father.[5]


Jesus before important occasions of his life prayed to the Father in which the personal relationship and intimacy is very evident. He prayed at all the important occasions of choosing his disciples, raising Lazarus before his passion, death and resurrection through which he had to undergo in order to redeem the world.


Before the election of the twelve Jesus prays intensely for a night, so that his mind may be conformed to the will of the Father. (Lk 6, 12) It is the only occasion where it is explicitly stated that Jesus prayed for a whole night. Jesus might have used this occasion to know the will of the Father out of which he has to choose his followers, who later has to continue the mission from above. Thus “the abba consciousness that Jesus had was peculiar in its absoluteness in surrendering to the will of the Father even in designing his future ministry in the world through whom He had specially chosen”.[6]


The friendship with Lazarus and that family is clear evidence for the humanity of Jesus. This relationship, in way, turn to an occasion where the glory of god is revealed to the disciples of Jesus at all times.[7] Before this act of bringing one back to life Jesus prays publicly expressing his filial relationship with the Father (Jn 11, 41). Father listens to the Son always and Son wanted to glorify the Father in all his acts. Here lies the filial relationship of both Father and son.


When it was the time for him to be taken up Jesus becomes disturbed at heart and goes to the mountain to be with His Father in prayer (Lk 39-46). Jesus was aware of the pain and suffering he has to have on the coming days. As a human being it was too heavy for Jesus to go all through the suffering unto death. But realizing that Father has an answer for everything Jesus approach Father through the prayer. The redeeming mission of Jesus was thus fulfilled according to the will of the father though he had the feeling that at times even Father Himself abandoned Jesus. But at the end on the cross it was proved contrary.[8]


Transfiguration was again another confirmation from heaven that Father and Son are in intimate union (Mk 9, 2-8). Father wills that all the people and the nations shall listen to his beloved Son. Father is pleased with the son and confirms that it is the pleasure of the Father to declare that Jesus is the beloved Son whom he has given for the world in order to redeem it from the clutches of sin and evil. Sending an angel to strengthen Jesus is also an expression of Father’s concern for his Son.


Death on the cross also gives an explicit occasion for us to know the Father-son relationship. Even at the cross the human Jesus had the feeling that even the Father abandoned Him. But at the time of death Jesus clearly pronounce that “Father, into your hands I commend my Spirit.” (Lk 23, 46) Jesus on His earthly life completely subjected himself to the will of the Father and he continued his faithfulness to the will of the Father until time of his death on the Cross.[9] He was also aware of the fact that everything Father entrusted to him was fulfilled before last breath. “It is finished” (Jn 19, 30).


Resurrection was yet another occasion which revealed the Father-Son Relationship. Here the initiative is from the Father. Father did not abandon the Son to death; but he raises Him above the limitations of this world. The resurrection thus became another instance of the manifestation of the filial affection the Father has to his beloved Son. Resurrection is a more filial  a revelation than a theological and philosophical understanding of an act of God, in which Father raises His Son from among the dead so as to not only the dead but also the those who are going to be dead till the end of the world may reach the Father through Christ, the First born in whom all are made heirs of heaven.[10]


Ascension was really Jesus’ reply to the Fathers’ love. The human life and the human nature he had been to until his death did not prevent him to return to his Father, nor the salvific-zeal or the love for the mankind never prevented him to remain here on earth. Jesus willed to go back to the Father in order that he can have the union in its full sense. The Father-son union was perfected in heaven through the ascension. He was seated at the right side of the Father and is having a clear role and complete share in the creative work of the Father.


Not only we can observe in the life of Jesus the filial intimacy towards the Father but also Jesus has expressed this relationship many times trough his words and deeds.


The feeling that “I and the father is one,” was the core of the ‘abba’ consciousness of Jesus. “… I in them and you in me, that the may become completely one, so that the world may know that you have send me and have loved them even as you have loved me” (Jn 17, 23). “… and you will leave me alone. Yet I am not alone because the Father is with me” (Jn 16, 32). Jesus was aware of son-ship and the relationship of a son to an Abba from a normal Israelites’ situation based on which He related to God the Father His Abba in heaven and ours too.[11]


Jesus had the firm conviction that “all my Father has, is mine.” Out of this conviction Jesus always performed miracles and taught the people.[12] “All that the Father has is mine. For this reason I said that he will take what is mine and declare to you” (Jn 16, 15). “On that day you will ask nothing of me. Very truly I tell you, if you ask anything of the Father in my name he will give it to you” (Jn 16, 23). Jesus understood the Father relationship in terms of the right of the son. Since he is the Son he has the right in all that the Father has.


Jesus considered that doing the will of god is equal to food for the stomach. “… for I have come down from heaven, not to do my own will but the will of him who sent me” (Jn 6, 38). “I have food to eat which you do not know about” (Jn 4, 32).  Jesus was well aware of his mission. Doing the mission entrusted by the Father itself was considered the best food by Jesus.


Parable of the prodigal son explains the lavishness of love of a father to his son. This parable might be a creation of Jesus from his own personal experience. He knew the nature of the Father and his love for the lost and repentant. He always liked to say the forgiving love of the Father. Parable of the lost sheep, lost coin, giving one more chance to the baron tree and all are vague but clear examples of Fathers’ love towards the children. It is the heavenly Father of Jesus’ day to day experience of this world is reflected in all these parables.[13]


On the occasion choosing his disciples Jesus prays intensively for a night. It is out of his personal relationship with the Father he has elected the future ministers of the church who are to lead the mystical body of Christ after he has been taken unto the right side of the Father.[14] He prays there for a whole night and tries to identify the will of the Father. On the other hand it would be a possibility that the human Jesus could choose Lazarus or somebody else according to his personal preference as normal human being. He do not fall into this human possibility only because of his personal relationship with the Father and the firm desire to do His will alone.


Jesus also makes a public announcement of the relationship between Father and himself at the tomb of Lazarus. Before raising Lazarus to life Jesus pray to the Father a moment aloud which explicitly state his relationship to the Father. “Father I thank you for having heard me. I knew that you always here me, but I have said this for the sake of the crowd standing here, so that the may believe that you sent me” (Jn 11, 41-42). ‘I wanted to glorify you and I know that you always here my prayers’ gives the state of his relationship to the Father.[15]


Lk 10, 21-22 is again a great pronouncement of Father-Son relationship. The joy of Jesus here is nothing other than the glory of the Father. “I thank you Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and revealed them to infants; yes Father, such was your glorious will. All things have been handed over to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the son and to anyone to whom the Son chooses to reveal” (Lk 10, 21-22). Father-Son relationship is all the more evident in this passage. Jesus, both at the moment of his joy and sorrow never forgets to praise the Father.[16]


Gethsemane experience of Jesus should in no way be omitted in explaining the filial relationship between Father and Son. Here the complete surrender of the will of Jesus to the will of the Father is very evident. God the Father never changes his mind but the human Jesus changes his mind. This is a model and a real example of Jesus to his disciples for ever. The pain and suffering that Jesus had while thinking of the suffering, death and abandonment was so severe that it produced not sweat but blood from his body. But still the will of the Father sustained (Lk 22, 42).


Not only form the words and deeds of Jesus but also from the witness of the disciples and even of the daemons we understand the filial relationship that Jesus had to his Father. The relationship is made explicit through their mouth too.


One of the disciples asking Jesus to show them all the Father to whom Jesus relates always in prayer gives the sound impression that Jesus had such a relationship towards his Father that even his disciples who are mostly doubtful and weak in understanding could guess the fact that Jesus their beloved master has a Father to whom Jesus has got such a deep relationship that they could also be learned and imitated. (Jn 14, 8). The “I am the way[17]” statement of Jesus’ answer again is a testimony of His relationship to Father.


Peter, the future head of the Apostolic Community, pronounced as the representative of the disciples with an inspiration from above that Jesus is the Son of the God, the most high. His proclamation was in anyway not knowing the divine and human nature of Jesus completely but it was a heavenly attestation of God the Father trough the mouth of Peter in order that they may believe and to be prepared for witnessing that faith in future. (Mt 16, 16)[18]


The prayer experience that Jesus had at various occasions might have influenced the disciples. They might have observed the prayer of Jesus and should have been marveled at the relationship of Jesus towards his Father. They too wanted to have such an experience of prayer. That is why they bring the example of ‘John the Baptist teaching his disciples to pray’ as an argument relevant to put before Jesus so as Jesus to teach them to pray [19](Lk 11, 1). Knowing the mind of the disciples Jesus teaches them the classical prayer of the Bible the “Abba Father”, a Prayer addressing to God, the Father. The content of the prayer also explains how deeply Jesus was related to Father and seek out only thy will.


Even the Demoniac understood that Jesus the Son of the Father send to this world to redeem the mankind from the slavery of sin. The feared Jesus and not only but they pronounced that he is the beloved son of God and has the power and relationship with the Father out of which Jesus has got the authority over them.[20]  “… and he shouted at in a loud voice, ‘What have you to do with me , Jesus, Son of the Most High God? I adjure you by god, do not torment me’”(Mk 5, 7).


The abba experience of Jesus should also be a good example before us. The Christian life of witnessing demands such a deep relationship with the person of Jesus and the heavenly Father. Life of Jesus it self is a model before us; and also we can learn from the life of saints observing that how they practiced this relationship in imitating Jesus.


The god experience after the model of Jesus can be I different ways. Jesus identified god as the Father and that is the ideal way. But more important thing is that the intimacy with god. Saints practiced this intimacy in different ways. St. Teresa of Child Jesus and Holy Face selected the way of a spiritual childhood to relate to Father God. She considered her self as a little child of the Father and sometimes as friend of child Jesus and even at other occasion as a ply ball at the hand of child Jesus. These all were her ways in expressing the intimate relationship with the Lord. St. Teresa of Avila is yet another example of a mystical union with God. She considered god as husband and sometimes as a lover who seek for his beloved. St. Teresa of Calcutta, again another Theresa understood the suffering Jesus as her personal God. She expresses the love Jesus towards the abandoned in relation to the Fathers’ concern for the children


Ideal means to grow in our intimacy with God is the Eucharistic sacrifice itself. Jesus is present to us completely in the Eucharistic mysteries. One who receives him with proper intention and adequate preparation receives Christ in his entirety and become one with Christ. Eucharistic sacrifice also commemorates the love of the Father towards this world. The salvific mysteries are made present for the people of the present times, is through the Eucharist. Holy Communion preserves the supernatural life of the soul by giving the communicant supernatural strength to resist temptation, and by weakening the power of concupiscence. It reinforces the ability of our free will to withstand the assaults of the devil. It help us to avoid the occasions of sin and to have complete union with the Holy Trinity and thus capable of  doing the will of the Father always, in this life on earth. In a formal definition, the Church calls Holy Communion “an antidote by which we are preserved from grievous sins” (Council of Trent, October 11, 1551). St. Cyprian of Carthage (c. 200 – 258 A.D.) says, “If Christ Jesus, our Lord and God, is Himself the High Priest of God the Father; and if he offered himself as a sacrifice to the father; and if he commanded that this be done in commemoration of himself — then certainly the priest, who imitates that which Christ did, truly functions in place of Christ.” (Letters 63:14).


The abba consciousness of Jesus was so firm that in all his words, deeds and action he represented the Father and His will. His relationship with the Father was very evident to anyone who listened to him, all those who approached him and even the daemons. Not only Jesus had the awareness and conviction that Father is with him and he is in union with the Father but also the Father too has confirmed that Jesus is his beloved Son and it is to whom the nations and the people shall listen especially on the occasions of baptism, transfiguration and at last on the moment of resurrection. “When Jesus walked among us, He had a special name for God. When he called Him “Abba,” he introduced to the world a new and more richly intimate view of God” (St. Justin the Martyr (c. 100 – 165 A.D.) Dialogue with Trypho, 41).



  1. JEREMIAS, Joachim, “Abba,” in Abba (Gtittingen: Vandenhoeck and Ruprecht, 1966).
  2. SCHILLEBEECKX, Edward O.P., Jesus: An Experiment in Christology (New York: Seabury, 1979).
  3. GRAEF, Richard, Yes Father (New York: Frederick Pustet Co. Inc., 1938).
  4. MARITAIN, Jacques, On the Grace and Humanity of Jesus (London: Burns and Oates Limited, 1969).
  5. BUCKLEY, James J., Seeking the Humanity of God: Practices Doctrines, and Catholic Theology (Minnesota: The Liturgical Press, 1992).
  6. WEINANDY, Thomas, In the Likeness of Sinful Flesh: An essay on the humanity of Christ. (Edinburgh: TT Clark Publishers, 1993).
  7. TORRANCE, Iain, Jesus, Humanity and the Trinity (London: Burns and Oates Ltd., 2000).
  8. BARBOTIN, Edmund, Humanity of God (New York: Orbis Books, 1976).
  9. BARTH, KARL Humanity of God (London: Collins, 1961).
  10. GRUEN, Anselm Jesus: The images of humanity (New York: Continuum, 2003).
  11. COMBLIN, Jose, Jesus of Nazareth: Meditations on his Humanity (Dublin: Gill and Macmillan, 1979).
  12. WEINANDY, Thomas, In the Likeness of Sinful Flesh: An essay on the humanity of Christ. (Edinburgh: TT Clark Publishers, 1993).
  13. ROME. Liturgical Commission, Abba, Father (Mumbai: Pauline Publications, 1998).
  14. UNDERHILL, Evelyn, Abba: Meditations based on the Lord’s Prayer (London: Green and Co., 1940).
  15. AMALDAS, Yesu Abba consciousness: Method of a Christian yogic meditation (Bangalore: Asian trading corporation, 1982).
  16. KODELL, Jerome, Collegeville Bible Commentary: the Gospel according to Luke.Vol.3 (Minnesota: Liturgical press, 1982).
  17. HILL, David, New century bible Commentary: the Gospel of Matthew.Vol.13 (London: Marshall, Morgan Scott, 1981).
  18. LINDARS, BARNABAS, New century bible commentary: the Gospel of John.Vol.16 (London: Morgan Scott, 1981).

[1] JOACHIM JEREMIAS, “Abba,” in Abba (Vandenhoeck and Ruprecht, Gtittingen 1966) 14.

[2] EDWARD SCHILLEBEECKX O.P., Jesus: An Experiment in Christology (Seabury, New York 1979) 09.

[3] JEROME KODELL, Collegeville Bible Commentary: the Gospel According to Luke.Vol.3 (Minnesota: Liturgical press, 1982) 98.

[4] DAVID HILL, New century bible Commentary: the Gospel of Matthew.Vol.13 (London: Marshall, Morgan     Scott, 1981) 105-107.

[5] THOMAS WEINANDY, In the Likeness of Sinful Flesh: An essay on the humanity of Christ. (Edinburgh: TT Clark Publishers, 1993)  46.

[6] KARL BARTH, Humanity of God (London: Collins, 1961) 166.

[7] BARNABAS LINDARS, New century bible commentary: the Gospel of John.Vol.16 (London: Morgan Scott, 1981) 574.

[8] BARNABAS LINDARS, New century bible commentary: the Gospel of John, 683.

[9] JEROME KODELL, Collegeville Bible Commentary: the Gospel According to Luke, 218.

[10] AMALDAS, Yesu Abba consciousness: Method of a Christian yogic meditation (Bangalore: Asian trading corporation, 1982) 127.

[11] EVELYN UNDERHILL, Abba: Meditations based on the Lord’s Prayer (London: Green and Co., 1940) 29.

[12] EVELYN UNDERHILL, Abba: Meditations based on the Lord’s Prayer, 43.

[13] ANSELM GRUEN, Jesus: The images of humanity (New York: Continuum, 2003) 96.

[14] ROME. Liturgical Commission, Abba, Father (Mumbai: Pauline Publications, 1998) 33.

[15] BARNABAS LINDARS, New century bible commentary: the Gospel of John, 326.

[16] JEROME KODELL, Collegeville Bible Commentary: the Gospel According to Luke, 189.

[17] JOSE COMBLIN, Jesus of Nazareth: Meditations on his Humanity (Dublin: Gill and Macmillan, 1979) 101-103.

[18] JOSE COMBLIN, Jesus of Nazareth: Meditations on his Humanity, 124.

[19] IAIN TORRANCE, Jesus, Humanity and the Trinity (London: Burns and Oates Ltd., 2000) 94-96.

[20] THOMAS WEINANDY, In the Likeness of Sinful Flesh: An essay on the humanity of Christ. (Edinburgh: TT Clark Publishers, 1993) 202-205.