Will you give all that a child asks?
Most probably not. You know what is good for the child and what is harmful; what is needed and what is desired.
There is an inner child in each one. Take care of your inner child and live life fully.
Broken thought!
The Summary of the article: “Introducing Levinas to Undergraduate Philosophers” (by Anthony F. Beavers)
Down the philosophical history till today, there is a question that is lingering: “What is the source of the moral ‘ought’?” Let us examine three answers: Kant believes that it begins from reason, Utilitarianism propagates human desire for pleasure as the source and Thomas Aquinas traced it back to the will of God. Basically, our concept of good and evil will depend on this answer. For Levinas, ethics is, first and foremost, born on the concrete level of person to person contact. Therefore, it is the voice of the Other, who sanctions all our moral obligation. Thus, he is of the opinion that ethics come before reason.
Ethics occurs always in relation to the other persons. The root of Levinas’ concern is to establish the source of contact between persons or the source of interpersonal meaning, and in finding this meaning, Levinas finds the ethical. Ethics in a way shows that the Other is important: Kant’s Categorical Imperative indicates that the Other be treated as an end, Mill’s “principle of utility” implies the greatest happiness for greatest number, and St. Thomas says that harm should not be given to the Other.
It is still relevant to pursue the source of contact between persons, because the Other exists concretely and not as ideas. Levinas comes directly out of the tradition established by Descartes, Kant and Husserl. They give importance to consciousness and ideas. But these do not refer to independently existing persons, while ethics refers to real human beings who exist apart from one’s interpretations. To relate with the Other as an idea, means to deny the autonomy of the Other. For Levinas, this is a violence “totalization.” Totalization is a denial of the Other’s difference and the refusal to accept the otherness of the Other. If ethics presupposes the real Other then such tolalization will, in itself, be unethical.
It is obvious that the contact with the Other cannot be established through ideas. So, Levinas turns to sensibility to find the real Other. Sensibility precedes thought, it is passive and characterized primarily by enjoyment. In the encounter with the other Levinas, unlike Heidegger who looks at the things as tools and implements, views others as nourishments. The process of nourishment consists of enjoyment, wherein the other become the means of my satisfaction and part of me. So, enjoyment is the quenching of the memory of the thirst. It is clear that sensibility reaches further out into the domain of the extra-mental.
Having established subjectivity on the level of sensibility, Levinas points out that the Other cannot be met in the consciousness but on the concrete ground. Secondly, he also establishes that human subject is, first and foremost passive. The ethical moment, is found, for Levinas, on the level of sensibility when the egoist self comes across something that it wants to enjoy, something that it wants to make a part of itself, but cannot. That which the self wants to enjoy but cannot is the other person. The Other resists consumption. The Other is transcendent, beyond the categories of one’s thought. The epiphany of the face of the Other speaks thus: “I am not yours to be enjoyed: I am absolutely Other.” In other words, “Thou shalt not kill.”
The Other comes in surprise or in human rupture that one is caught off guard. It is not mere the perception of the other but more about the presence of the Other. To understand the ethical responsibility in Levinas, the concept of proximity and substitution are important. Proximity means the interpersonal contact. This implies responsibility for the Other. The very meaning of being a social subject is to be for-the-other. So, Levinas writes, “Subjectivity is being a hostage,” which means the Other is dominant and never reducible to other. Substitution means standing in the place of the Other. It arises from the self as held hostage by the Other. It is the means by which one responds to the Other before he or she knows. It is through substitution that one is not ‘another,’ but a different individual. It is the conversion of one’s being as a subjection by the Other into a subjection for the Other.
The notion of “responsibility” is important for Levinas. Responsibility means that in being a subject I am already in the grip of the Other. This paves a way to pass from an encounter with the real Other into ethics. Levinas writes: “I speak of responsibility as the essential, primary and fundamental mode of subjectivity. For I describe subjectivity in ethical terms. Ethics, here, does not supplement a preceding existential base; the very node of the subjective is knotted in ethics understood as responsibility. Thus, responsibility is the source of the moral “ought.” So, when we say responsibility is foundational for ethics and interpersonal relations we mean that the meaning of the Otherness of the Other is given in responsibility, and not in my interpretation of the Other. Therefore, the meaning of the Other is “the one to whom I am responsible.” Now, we come to the conclusion that the contact with the real Other becomes the source of the moral “ought.”
By Sebastian Kamsuan Guide: Fr. Felix sdb
10 days with Emmanuel Levinas
-“Ethics precedes ontology”
-A philosophy that made ethical responsibility for the Other (good for human dignity, human sacredness and social discriminations).
1-Totality (the “Same”)
"As a pastor but above all a brother" to the inmates of the Philadelphia prisoners.
Totality refers to the narcissism of the knowing ‘I’ and it’s compulsive need to possess the Other and reduce it to a copy of itself. Levinas claims that Western Philosophy, with its Greek categories favoring universalism, has consistently practised a suppression of the Other. The fact is, “the Other is not a new edition of myself.” He enjoys a separate existence, independent of me.
2-Infinity (The “OTHER”)
Infinity refers to alterity and its radical otherness, as different from the Same. Levinas’ claim is that the Other is not knowable. Further, the experience of fecundity, death and time speak of alterity. Fecundity speaks of the child who is similar and yet distinct, from the parent. Death catches us by surprise; it does not fit into the willed project of man. Time is not a simple experience of duration, but a dynamism which leads us to a relationship with unattainable alterity. Levinas challenges us to respectfully listen to the voice of the Other.
The terms “Said” and “Saying” speak further about the distinction between Totality and Infinity. Whereas the “Said” refers to thematization and closed-ness, “Saying” refers to openness towards the alterity of the Other. “Saying” is much more than the “Said,” inasmuch as language is above all the fact of being addressed, of being acknowledge as a person, in the first place.
3-The Asymmetrical Relation
As different form a symmetrical relation (as seen in Buber’s ‘I-Thou,’) wherein the two parties involved stand on common ground, sharing equal terms, Levinas proposes the model of the asymmetrical relation which speaks of a subject who is at the service of the Other, and who feels ethically responsible for the Other. The face of teh Other commands this non-reciprocal responsibility.
The face expresses both, vulnerability and mastery. Confronted with mortality as it is, it expresses vulnerability. In approaching the self as teacher, it expresses mastery. The Other, as appeal and not as demand, commands the attention of the self from on high. The ethical relation is more about conscience, rather than consciousness.
4-The Levinasian subject
Levinas speaks of an ethical ‘I’, a vulnerable, fragile self. It speaks of a sub-jectiveness in relation to the Other. Subjectivity, he claims, is in-vested by the Other; it is not self-invested. The self is possible only in its calling out by ‘the Other.”
5-The Asymmetrical relation and Justice
Our world consists of more than just me and my neighbour. The presence of the Third party calls for the creation of institutional laws and socio-political structures. Thus, for the sake of justice in general, consciousness and reason are once again brought into play in a necessary way. Justice necessitates a certain amount of universality, in the name of objectivity. What is notable is that Levinas insists that it is ethics that prompts justice, not the other way around. The socio-political order is ultimately founded on an ethical responsibility towards the Other.
Scope: personal change of attitude of oneself and the Other and any sort of social discriminations.
-Elemental Evil
It is based on ideas, blood and heredity. Eg. Hitlerism.
-Tyranny of the universal
Universality of truth gives way to the ideal of expansion. Levinas argues strongly for respecting the singularity and distinctness of the Other. This has rich implications in a context wherein victims of social discrimination have been totalized into controllable entities by dominant groups in society boasting of the so-called purity of blood, race and caste.
-The Other pointed out as Enemy
Since the Other threatens the unity of “the Same,” he is pointed out as the enemy and his annihilation is sought by the keepers of the system.
-Reification, or Objectification of the Other
The Other is made out to be a mere thing, a mask, without transcendence or mystery.
(One calls the Other: a worker, a mahar...)
-Work and Alienation
The Other, as worker, does not have total control over the work of his own hands. It can be usurped any time by another.
-Ethical Resistance of the Face
The Other remains transcendent in the face of death and murder, exceeding the powers of the murderer infinitely. Paradoxically, such a resistance of what has no resistance is what may be called ethical resistance. The Other’s force is not so much physical, as moral.
-In Pluralism’s Favor
Levinas makes a strong case for plurality and multiplicity. The distinctness and unicity of the I consists in existing without having a genus. The distinctness of the human person thus favors pluralism and multiplicity. Levinas alleges that relating only within the circle of totality and the same amount to incest. Again, his challenge is to reach out to the first one that comes along. So long as I reach out to my neighbour in recognition (re-cognition) of him, I am already practicing discrimination. Plurality, then, is an antidote to racism and casteism.
-Good beyond Being
Levinas does not absolve anyone from his responsibility to his neighbour, not even the exploited one. He even recommends taking responsibility for the actions of the exploiter, thus preserving the asymmetrical character. Violence cannot be cured by violence.
-Justice Relations
Ethics is the foundation of justice and there is violence in justice. Comparing the incomparable for justice’s sake implies a violence. Justice, then, is a necessary evil. Furthermore, justice always desires a better justice. Levinas also sees a relationship between justice and religion. He said, “it is not a gift of the heart, but of the bread from one’s mouth, of one’s own mouthful of bread.”
Levinas’ understanding of metaphysics is creditable. Metaphysics, he explains, is the relation with the Other, and is accomplished in service and hospitality. So also, it is not reason that creates the relation between me and the Other, but it is the Other’s teaching me that create reason. Thus we see that it is the ethical relation with the other that decides the character of metaphysics and reason. Levinas calls for a Permanent revolution against the injustice in the system for the betterment of the individuals. One thing is clear that Levinas is inviting us to reach out in solidarity with the ones suffering injustice and unfair treatment.
Face:
Enigma= mysterious, ‘evasion’, ‘rupture’, ‘interruption’ or ‘invasion,’ epiphany
The different connotations of the word Face
The French word visage, like the German Gesicht, refers to seeing and being seen.
The Hebrew expression panim, not unlike the German Angesicht or Antlitz, emphasizes the face facing us or our mutual facing. The Russian term lico means face, cheek, but also person, similar to the Greek prosoˆpon which literally refers to the act of ‘looking at’ and
which stands not only for the face, but also for masks and roles, rendered in Latin by persona.
The speaking face: the call of the other
-everyone is reduced to what he or she achieves in an
anonymous way: life and workare nothing more than masks
-the interhuman asymmetry is a double-sided one.
-the other’s otherness eludes every qualification we may apply
Mi hei Gabrielle Bossis French mei pui le Jesu Christa lat kachu mei tuang pari ye. Book jan ruai na: He and I (Kamei le ai).
1936
August 22- Hi (Ship) lung khou. Mei ram mei gansek nun music concert nai na bam mei gan khou, ai Jesu khang king-gai kan mei khuan nun tei Kakhang mun reing kumna kat na bam tuang nge.
Kummei gan khou tei Kamei ruai jian na akhou sa ye: “Jianmei anah pui...”
August 23- Piano ru khou racha peng (altar) su the, kumna ai tho dui ruai (bird) khatni airplanes karak-karak khou aniu tuang hi (ship) ru khou sam pat mei ta kakhan bam tuang nge.
Jesu: “Tao hei tho Christa khang di the.”
Kumna hi tat bam pui gan khou: “Ram guai na hei nang khang de tu mei Nang ruai thai chui na bam tuang the; kumpui jang ruai ai ruai sa bam mak sini nu the.”
Jesu: “Kumbam sini nang sa ni na de, kalam tho Ai nang sa mei ta kahou we. Akhou sa katup wo. Mei gan khat ruai nang ta ai nang ta jian ne tu na samei gan khou peina nei la mei tinai ye.”
September 24 – Inthanmei-Brieux, Canada khou.
Rah kalum mei bam hei atuang room deng khou the, kumna ai ruai tat kan mei pum Kata jian mei ram nui nui lou we.
Jesu: “Mei guai na khang nui wo. Nang ruai mei ram mei ta jianna nui mei khou tei Ai ruai suihiam ti lou ni.”
October 24 – Montreal khou. (Jeng ri-ri na akhou sa ye).
Jesu: “Nang ruai na nang lung ning khou rim rim na gut du mak ge thai, nang Ata lagan lou we.”
October 25 – Christa Guang tuang ngai khou.
Asei lauthuan Mass khou hei Amu (Father) Boulier ruai ata Raguang khou aram lum tei Jesu pum khou kat lou the.
Jesu: “Aram Jian tei chik sin ngo. Ata ti hei inrhuna nah (orphang)/kapui-kapu mak mei nah khang suang sini gan lou na bam me.”
November 3 – France tang khang tat bam mei Hi khou mass nai bam khou.
Jesu: “Ajei khou ngam pri-rimei su inthan ngam mei ngam (power) nai ye tumei lum mo.”
December 14 – “Mei guai na khang aram nui akhatni atuang jianmei khuan su khang karam mo...”
December 17 – “Tingkau hei tao ruai kahou di kho. Kagan kagan khou Ai ruai nang ta jian bam khou hei nang ni ata jian no.”
Nei khat tingjin
Jesu: “Nang ruai na inthui thik-thik mei ram gai akhatni inthui thik-thik mei ma-ngui hou pui sik, nang ata phu tou we.”
December 19 – Jesu: “Ai ruai na nang khou lat kachu tuang nge tumei nang karak karak lumsi ye. Hei tei thuiduak mak ge, nang ran na ta jian ngo. Anei hei pum khat na ram na cho?
December 21 – Jesu khou akhang suihiam ai nei ye, kumna gansak ruai na Kajaojian lamak na gan lou mei guai tini akhang tuna nei bam pui gan khou Kamei ruai sa ye:
Jesu: “Atuang suihiam hei biu khang ti ye, kume cho tiki Ai nang khang buna ti hian ngam de. Ai ram guai na ngam mei Pu ram mak na cho? Nang ruai na nang kai khun mei nun hu khou echam-cham mei kum na, Akhou ni echam-cham mo.
December 24 – “Nang ran na ta tho chareak thai yo, tiki mei ram mei ta tho jian thai yo khatni kuaklou thai yo.”
Abumeng tari mei
Mansei lungning hei ka-ngan makmei akhatni takmak mei ram jian ta kahou we.
Mansei lungning hei injianna bamkariu mei ta ni kahou we.
Mansei lunging hei tingmik tingmik khou gaikhit gaikhit ku mei tani kakhou we.
Kajiabmei: Gaimei lauthuan Jesu!
Jesu: Gaimei lauthuan Jianmei!
Kajiabmei: Kaipou, ai ruai thai ye tumei tho: “Apanti akhatni apum kaguai na ruai na kahou mei tho JIANMEI TANA DE.”
Jesu: Nang ta dam lou mei kaipou tho JIANMEI DE, kalam tho RAGUANG hei JIANMEI YE (1 John 4:8). Ai nang khou lat akhat than ne: “Nang lung pean mei hei, mansei nun akhatni kandi tuang puat khou ruai la tou ngam pan dai?”
Kajianmei: Apanti khou ruai thai ye tumei tho, asei phau mei lung khou hei, alung-ning hei pean mei ta thai mak ge. Mansei ram jian akhatni kandi ram gai tani thai lou the. Nang ban siem pei na gai ye, kumme tiki alungning hei bam kei lou mei bam thai mak ge.
Tingseng the, ai mansei khou akhatni kandi puat khou phuna tat bam mei hei, kumme tiki asei phau mei lung khou hei pean mei ta ai thai mak chang nge.
Jesu: Jianmei, nang ta-ti hei JIANMEI ruai dam lou tuang nge. Kumna KAMEI na ruai nang khou pean mei ti lou ngam ni.
Kajiabmei: Acheibung Jesu, asei ruai thao na apanti khou Raguang ta jian hean na lung ni the.
Jesu: Raguang ruai nang ta kachang na injian na bam me.
“Nang hei amik-jao khou peina kung nge, champou we, kumna Ai nang ta jian ne.” (Isaiah 43:4).
“Ai nang ta ka-nganmak mei ram jian- jian lou the, kumpui jeng ruai Ai nang deng khou bam tan tan na bam me.”(Jeremiah 31:3).
Kajiabmei: KAIPOU JESU, asei nang ruai na akhang RAGUANG ram jian tithai lou dat mei khang ta dai na thuan ku the. Asei hei ai DAILIANG MEI RAGUANG LATDAN ta ning tou we: “Nang kaipou Ranguang ta nang lung, nang bumeng akhatni nang pumtan kapum ma ruai injian no. Kumna nang kaigei mei tani nangran na ta jianmei kum na injian no.” (Matthew 22:37-39).
Mi latdan hei ai ruai na pui chui na lung ye thai nei la mei hei maphung pha na lung puni the tumei ai lum me.
Jesu: Gai the Jianmei. Ai nang le bam cham tan tan na bam de. (Matthew 28:20).
14-9-15
Personal chat with Jesus
“Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me.” (Jn. 15:4)
Disciple: Hi Jesus!
Jesus: Hello
Disciple: Jn. 15:4 says: “Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me.”
Jesus: you are right!
Disciple: Jesus deep down in my heart there is a desire in me to become better person but in reality it is not simple as I imagine it to be. I also find it difficult to abide in you always.
Jesus: I understand you.
Disciple: here you are telling clearly that you abide in me and that I can bear fruit only when I am in communion with you.
Jesus: it is true that I abide in you.
Disciple: Lord truly speaking I have failed to think of you, speak to you, and spent time with you personally. However, I know that your death has saved me and that your love is always there for me.
Jesus: Good that you realise my love for you. Today, the church remembers the exultation of the cross. So, as you honour the cross, remember to carry your cross with love for me and the whole world. And be assured of my overflowing love for you today: “As the Father has loved me, so I have loved you.” (Jn. 15:9)
14-9-15
Jesu ta lat kachu mei
“Ai nang khou bam mei kum na, nang ni akhou bam mo. Drakha chieng tei kaluai khou bam mak ge thai kathai thai ngam mak ge, hei tei kumna nang ni akhou bam mak ge thai, kathai thai ngam ni tuang ram me.” (Jn. 15:4)
Kajiabmei: Gaimei lauthuan Jesu!
Jesu: Gaimei Lauthuan!
Kajiabmei: Jn. 15.4 khou tei kumna sa ye: “Ai nang khou bam mei kum na, nang ni akhou bam mo. Drakha chieng tei kaluai khou bam mak ge thai kathai thai ngam mak ge, hei tei kumna nang ni akhou bam mak ge thai, kathai thai ngam ni tuang ram me.” (Jn. 15:4).
Jesu: Nang sa mei tei chum the.
Kajiabmei: Jesu alung ning khou tho ai tingmik tingmik khou gai khit khit mei suni ye kumme cho tiki panti kachang khou tho peina kung nge. Kumna ai nang deng khou bam tan tan khang ni kung nge.
Jesu: Hei tei ai ni thai chui na bam de.
Kajiabmei: Jesu nang tho alung khou bam de kumna nang ruai sa mei tho ai nang khou bam mak ge thai kathai thai ngam ni tuang ram me.
Jesu: Ai nang khou bam me tumei ti tho chum mei the.
Kajiabmei: Jesu apanti khou peina sui mei nai ye: alung ning khou nang ta kakhan mak khe, alat sa khou ni nang lat sa mak khe, kumna nang khang kagan ti lou mak khe. Kumme tiki ai ruai thai ye tumei tho, nang ruai akhang thei lou tina ai panti ringsuang mei latou tuang nge kumna nang ram jian tei akhou nai tan tan na bam me tumei ai thai na bam me.
Jesu: Gai the nang aram jian nang lung ning khou nai bam mei tei. Asei hei church mei guai ruai “Cross ta sakru ku mei” tingmik ngak na bam me. Kumna nang atuang cross ta chakhuang su bam khou hei thai lou wo tumei tho, nang tuang cross tei jian mei kajao na akaipou Jesu khang akhatni kandi mei khang the tuna phung chui na phung ngo. Kumna asei hei nang ru khou aram tak mak mei ram jain nai bam tan tan de tu na dai na thai lou wo: “Apu ruai ata injianmei kumna, ai ni nang ta injianne.” (Jn. 15:9).
St. Augustine
Driven by two passions: one for the pleasure of the world and the other for the Truth. He realised the emptiness of seeking the fullness of life form the world. At the age of 31, he turned to the Truth and that led him to change his life.
After the conversion he wrote in his book Confessions:
"Late have I loved Thee, O Lord; and behold,
Thou wast within and I without, and there I sought Thee.
Thou didst call, and cry, and burst my deafness.
Thou dist gleam, and glow, and dispel my blindness.
Thou didst touch me, and I burned for Thy peace.
For Thyself Thou hast made us,
And restless our hearts until in Thee they find their ease.
Late have I love Thee, Thou Beauty ever old and ever new."
St. Augustine pray for us sinners. Amen.
Inthanmei Augustine
Kapanti khou kandhi ram neila akhatni bhanpum-jeipum ruai kahou mei guai tei tipian na lung bam khuan ne. Kumme tiki kalung khou Inchum mei tei tabui cho tu mei thai ni mei chun tei nai khun ne. Kandhi ruai na kakhang neilamei akhatni peinmei tei ti lou ngam mak ge tu mei tei kamei ruai thai khuan ne. Kumpui jang ruai, kamei tingkum 31 khou kapanti kalai na inchum mei panti khou lung dat khuan ne.
Kamei kapanti kalai dat mei gan khou katuang larik Confession khou kumna hi lou khuan nge.
"Araguang nang ta ai jian nian the, kumna jaolo,
Nang alung khou bamme kume cho tiki I tho kapeng khou bam khuan ne, kumna I nang ta kapeng khou phu na bam khuan nge.
Nang ata kao we, khatni kapna khuanranna anukuan di mei tasini tichu we.
Nang riu akhatni nang ram ghan ruai amik tiatmei ti lagan luowe.
Nang ruai ata kahi lou we, kumna nang tuang inchu-injang mei tei ai alung khou mai kumna chuang na kahou we.
Nang khang na ruai na aniu ta kasiem lou tuang nge.
Kumna aniu lungning hei nang khou bam kei lou mak san pei na katuak ge.
Araguang nang ta ai jian nian the, Nang ram gai hei reidou khou na ruai na asei phou kathan suna bam tan-tan ne."
Inthamei Augustine anui khang kalum inkhan lou wo.
New Life from Brokenness
Are we Prefect beings? The thought of Brokenness came alive to my friend Joyston and myself, as we were listening a song called, “I wanna get better,” by Bleachers. The sentence that struck us thus goes: “I did not know, I was broken till I wanted to change.” Reflecting on this, we admitted that we are broken people. This very thought impelled us to look into the Scriptures as well.
Some images of the brokenness that come to us are as follows: PERSONS-BROKENNESS-TRANSFORMATION
Prodigal son-Pig sty-RESTORATION OF DIGNITY AND AUTHORITY
St. Paul-Horse fall-THE REALIZATION OF THE TRUTH
Jacob-the injury of hip bone-BLESSING OF GOD
Job-calamity-ABUNDANT BLESSING
Abraham-the sacrifice of Isaac-BLESSED TO BE THE FATHER OF GREAT NATIONS
Joseph-slavery and imprisonment-SAVIOUR OF THE ISREALITES FROM FAMINE
Peter-denial-HEAD OF THE APOSTLES
Two Disciples-Emmaus-SIGHT AND FLAME OF LOVE
The brokenness of Jesus heals and empowers them to take u-turn in their life....The brokenness of Jesus makes us whole. It is His wounds that heal us. In all the brokenness, we see that there is new beginning; abundant grace flowing in, new life coming forth and transformation taking shape.
In all these cases, there is total acceptance of their failures and a great desire to progress. The words of St. Paul make sense, when he says: “When I am weak, then I am strong.” In the complete helplessness of one’s life, and in the acceptance of one’s brokenness, grace begins to work and compassion begins to flourish. This humble acknowledgement of one’s wounded nature is the real beginning of progress. The journey towards wholeness begins by embracing one’s vulnerability together with one’s strengths in serenity.
Great news for you! New life comes from brokenness.
Brokenness
Group Prayer (30mts)
Dear friends, let us spent this half an hour in journeying within our inner-most selves. Deep within our hearts, we seek the Lord like a deer that longs for flowing streams. There is great thirst for God especially when we find ourselves broken and our souls cast down. In those moments we affirm our souls saying, “Why are you cast down, O my soul, and why are you disquieted within me? Hope in God; for I shall again praise him, my help and my God.”
Let us surrender ourselves to the Lord and pray as we listen to Ps. 42 being sung, a psalm which expresses longing for God and His Help in Distress. (Song Ps. 42 from Praise Sing)
The theme Brokenness came alive to my friend Joyston and myself, as we were listening a song called, “I wanna get better,” by Bleachers. The sentence that struck us thus goes: “I did not know that I was broken till I wanted to change.” Reflecting on this, we admitted that we are broken people. This very thought impelled us to look into the Scriptures as well.
Some images of the brokenness that come to us are as follows:
Prodigal son-Pig sty-RESTORATION OF DIGNITY AND AUTHORITY
St. Paul-Horse fall-THE REALIZATION OF THE TRUTH
Jacob-the injury of hip bone-BLESSING OF GOD
Job-calamity-ABUNDANT BLESSING
Abraham-the sacrifice of Isaac-BLESSED TO BE THE FATHER OF GREAT NATIONS
Joseph-slavery and imprisonment-SAVIOUR OF THE ISREALITES FROM FAMINE
Peter-denial-HEAD OF THE APOSTLES
Two Disciples-Emmaus-SIGHT AND FLAME OF LOVE
The brokenness of Jesus heals and empowers them to take u-turn in their life....The brokenness of Jesus makes us whole. It is His wounds that heal us. In all the brokenness, we see that there is new beginning; abundant grace flowing in, new life coming forth and transformation taking shape.
In all these cases, there is total acceptance of their failures and a great desire to progress. The words of St. Paul make sense, when he says: “When I am weak, then I am strong.” In the complete breakdown of one’s life, and in the acceptance of one’s brokenness, grace begins to work and compassion begins to grow. This humble acknowledgement of one’s wounded nature is the real beginning of progress. Thus, the journey of wholeness begins, living life in all its fullness.
Interior journey (silent reflection)
Sharing
Let me start again (last hymn from Praise Sing)
