Mission to give the word of God to the world

- Bible Society 195 years this August

Ransiri Fernando

MISSION: The Bible is one of the oldest, the most widely read and most widely translated books in the world. It was written primarily in the Hebrew language and some parts in Aramaic and Greek.

Over a period of thousand years, more than a hundred people, of different education, outlook and temperament have contributed to this library of books under circumstances of immense difficulty. Parts of the Holy Bible were written on leather scrolls, other parts were written on papyrus. Biblical manuscripts were copied laboriously by hand and time taken to copy one Bible was one year.

The Bible through the ages has proved to be an inspiration to millions of people of all cultures and ethnic backgrounds. The unique message of God's revelation of Himself through Jesus Christ and His purposes for all mankind is the central and key message. It has spoken to people of all conditions in the past and continues to do so even today.

Its message is not only for the individual, but for all of society. One of the primary aims is to awaken men and women to an urgent knowledge of their sin and unworthiness, to persuade them to repent, to turn to God for His mercy, to accept His forgiveness, and to allow the power of the Holy Spirit to transform their lives.

The Ceylon Bible Society which will be 195 years this August commenced its work on August 1, 1812, made a tremendous contribution in making the Bible available in the languages that the people of this country understand.

The Ceylon Bible Society inaugurated in 1812 has the distinction of being the oldest existing society in the island. It was Prophet Isaiah who 700 years before the birth of Christ said that, "the Word of our God endures forever" (Isaiah 40:8).

The primary objective of this society is to collectively mobilize the total available resources of the Christian community in striving to the utmost to meet all the Scripture needs in a meaningful and effective manner.

The Bible Society of Sri Lanka has worked tirelessly for all these years to make the World of God available to the people of our land. It has worked in close collaboration with all Christian groups. It must be recorded that the strongest and most visible link among the Christian denominations in Sri Lanka is the Ceylon Bible Society.

The challenge today is to produce and publish the Holy Scripture in a manner and language that will touch the hearts and minds of all, particularly the children and youth.

The establishment of the Bible Society in our country has direct connections with its counterpart in England. A young girl from Wales, Mary Jones, was very much interested in owning a Bible of her own language. But her father just could not afford it.

A group of eminent volunteers, including the great social reformer William Wilberforce, who pioneered the movement for the emancipation of slaves founded the British and Foreign Bible Society in 1804.

The aim at its foundation was to provide a Bible free of charge or at a low cost to all those interested. A group of dedicated volunteers on 1st August 1812 with the Governor Sir Robert Brownrigg presiding formed the "Colombo Auxiliary of the British and Foreign Bible Society" at Kings House in Colombo.

The first Sinhalese Bible was published in 1823. By 1834 the Society was able to publish Scripture material in Sinhalese and Tamil and distribute them to schools. Rev. Peter Percival, a great Tamil scholar, translated the Bible into Tamil and it was published and distributed by 1850.

The Society progressed with many volunteers working hard, visiting and distributing tracts. In 1863 a Central Depot was opened in Colombo to accommodate stocks of Bible literature, which upto then, had been kept with the Missionaries and other volunteers.

In 1895 for the first time an Honorary Secretary was appointed, who also was responsible for the Christian Literature Society. In 1908, as projects progressed, a Secretary was appointed for full time Bible Society work.

Two important landmarks in the recent history are the new Sinhala translation of the Bible first published in 1982 and the publication of the Children's Bible in 1987. For more effective distribution, Regional Co-ordinators have been appointed and many Bible based programmes are held in Churches in all parts of the island.

The Society also produces audio and video Bible material, especially for the non-literate and differently abled. Leadership training for Christian Youth with Bible values is another new programme.

The Anniversary is the most fitting occasion to thank God for what has been accomplished through the Ceylon Bible Society. Many servants of God have pioneered and courageously developed this great institution to what it is today.

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Muhammad (PBUH) in the eyes of Ahmad (a.s.)

A. Abdul Aziz

AFFINITY: Hazrat Mirza Ghulam Ahmad of Qadian, the Promised Messiah and Mahdi, the Holy Founder of the Ahmadiyya Muslim Jama'at, had such a deep affinity for his master and leader Muhammad (PBUH.) that nobody in the past fourteen centuries reached the level of his true eulogy highlighting the prophet's lofty station.

He is not among us now but his writings are, from which we can realise how totally he was lost in the love of the Holy Prophet (PBUH). And this was the only reason for which Allah Almighty gave him the highest stage in the whole nation of Islam. The Promised Messiah, peace be on him, himself affirms.

'O oath, in the name of the same Allah, I depose that just as Allah spoke to Abraham and then to Ishmael, and Isaac, and Joseph, and Moses and Jesus son of Mary, and finally to our own Holy Prophet Muhammad, in a manner far clearer and brighter than ever before, sending down a purer revelation; in the same way He has blessed me with the favour of communion with Him.

But in my case this is a blessing which I have received through the Holy Prophet, and by my obedience and devotion to him. If I had not been his follower, and if I had not obeyed him most implicitly in everything, this blessing would not have been extended to me even if my virtuous deeds had piled up as high as a mountain."

When we further ponder over the writings of Hazrat Ahmad, as well as the reports of his companions, we find his true realization of status of the Holy Prophet untouched. He didn't have only the true conviction of the Prophet's real status; he imbibed himself in this colour and just fell in love with him. Of course he was absolutely devoted to him.

It is reported by Mirza Sultan Ahmad, the eldest son Hazrat Ahmad that he had never seen on any occasion when on the mere mention of the Holy Prophet (PBUH), tears did not well up in the eyes of the Promised Messiah and his heart and mind, nay every particle of his body, was filled with the love of his Master, Muhammad (PBUH), the Leader of the Universe and the Pride of Creation.

The truth of the matter is that after reading his books we realize a big ocean of intense feeling of love and affection for the Holy Prophet heaving in his heart. It is not possible for a man to fathom his love.

One wave of his love begins to flow in the shape of poem and sometimes in the shape of prose, at time a silent stream of tears begins to flow from his eyes betraying the secret of his heart. Addressing his beloved, Hazrat Ahmad (a.s.) says in one of his numerous couplets: 'Look upon me with compassion and tenderness, Oh my Master, I am the humblest of your servants."

The favour of love raises higher when he calls out: 'Next to my love of Allah, I am intoxicated with love of Muhammad (PBUH) If this be infidelity, by Allah, I am a confirmed infidel.'

An instance depicts the intensity of love for his master Muhammad (PBUH). His beloved had passed away thirteen centuries before but when he was reminded of his departure, it hurts him.

Once walking in the courtyard of his mosque, Hazrat Ahmad was found humming the following couplet of Hazrat Hassan bin Thabit, totally engrossed in the thoughts of his beloved master Muhammad (PBUH) while his eyes priming with tears incessantly:

"Thou art indeed the pupil of my eyes

Which have gone blind after thy death.

And now that thou art no more,

I do not care in the least

Who else is there that dies;

For the only one whose demise

I was afraid, was thee."

I would like to present a few of Hazrat Ahmad's extract concerning the status of that exalted Prophet and the immense impact by which he revolutionised the entire world in all aspects of human life.

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Hinduism - Cults and Traditions

S. Pathmanathan

Complexity: The most striking feature of Hinduism, which is one of the major religions of the world, is its composite and complex character. It consists of a wide range of cults, systems of beliefs and religious practices that have prevailed in the South Asian sub-continent for a long period of time.

The sources of the Hindu tradition are also many and of diverse origins. The Vedas are the oldest among the sacred text of Hinduism and the Vedic hymns were composed about 1200 years before Jesus Christ was born. Hinduism is not an organized religion with institutions comparable to the Christian Church or the Mahasangha of Buddhism.

Yet, Hinduism has a tremendous power of assimilation and vitality for innovation in the realm of thought and ideology. It has gone through a process of transformation, which is interminable. The conflict between tradition and change has been a recurrent feature in the long history of Hinduism.

Traditionally, Hinduism was considered as a composite religion consisting principally of six cults - sanmatan - which accept the authority of the Vedas. They are generally recognized as cults derived from and supported by the Vedic tradition. Each of these had an identity of its own. The name of the principal deity that was the object of adoration, and the mode of worship and symbolism that were adopted were the principal marks of distinction.

A belief in the existence of an eternal and omniscient Divinity, the soul or atman, and the laws of karma and rebirth or transmigration are intrinsic to all sects within the fold of Hinduism.

The systems of belief and ideology developed by them have been inspired by Vedic thought. Some of the rituals and ceremonies conducted by Hindus in medieval and modern times are also of Vedic origin.

In many other important respects, the cults within the fold of Hinduism, in their most developed form, exhibited characteristics that are non-Vedic and post-Vedic. The worship of images, the sanctity of temples, processions of idols, festivals and pilgrimages, which have been the principal manifestations of religiousness in Hinduism since the early centuries of the Christian era, are alien to the Vedic tradition.

Idol worship had come into the mainstream of Indian religions probably because of Hellenistic influence. It had the effect of transforming the character of Hinduism, Buddhism and Jainism. Iconographic art and temple architecture assumed great importance in the development of Hindu culture.

They provided avenues for representing in visual form myths, ideas of cosmology and metaphysical thought. Hinduism provided the inspiration for the refinement of Indian aesthetic conceptions and the enrichment of the poetic tradition.

The art of sculpture developed to the highest level of maturity and because of its architectural grandeur and imposing dimensions, the medieval Hindu temple became a monument of unsurpassed magnificence.

Hinduism and Hindu culture made a deep impression in the lands of continental and insular South East Asia, where some of the major dynasties assimilated elements of Hindu culture and employed learned Brahmins as royal chaplains and masters of court ritual.

Saivism, Vaisnavism and other Hindu cults, as found in the early centuries of the Christian era, were monotheistic and they extolled bhakthi or devotion to a personal God as the highest means of spiritual salvation. They were popular among all classes of people and had a mass appeal. A substantial proportion of foreigners who came into India were also attracted by these cults as revealed by historical evidence.

The origins of Hinduism could be traced from the Vedas but many characteristics of Hinduism as found in the historical period could not be explained or understood within the context of Vedic beliefs, practices and thought.

There was a need for manuals and comprehensive digests describing and compiling the details pertaining to the cults of Hinduism.

That need was supplied by the compilation of the puranas and agamas the origins of which are in reality related to developments within the fold of Hinduism during the early centuries of the Christian era.

Courtesy : Hindu Temples of Sri Lanka

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Religions and violence

Edward Theophilus Wanigasekera

OBJECTIVE: What is the objective of a religion? This is a serious question that emerged after religious based violence in Middle East and other countries where such violence have translated to an unmitigated human tragedy that no religion is supposed to promote. Can a religion promote violence among its believers or against the believers of other religions?

Ordinary people in this world generally believe that the objective of a religion is to promote peace, unity, good habits or practice, mercy, love and many other good qualities of human life without any difference of religions. The meaning of religious freedom is that any person can believe or practise whatever faith, which is not harmful to human being.

Many people go to religious places such as churches, temples, mosques, synagogues or any others with an intention of having a peaceful mind, as the dealing with human issues from day-to-day life is quite stressful. People need to get away from stress and clear their minds from evil influences through practising some spiritual customs.

The participation in activities of religious places gradually promotes people to think the right way, tolerate others and their views, understand others' feelings, justice and love for others.

However, current experience in many countries in connection with the operation of religions, signals that the basic objective of religions that ordinary people expect, has been gradually disappearing or eroding because some religions in the world seem to be promoting violence against human being.

This issue needs to be debated by all religions as the majority of ordinary people are quite possible to confirm the view of Karl Marx that religion is a substance like opium which deviates human being from the right path to the wrong way through false consciousness.

When we look at the history of all religions we can observe that religions or religious writers promoted some form of violence in the history. Most of religious views are contained in ancient books of which authors were difficult to trace. We do not exactly know what were the objectives of writers, when they were writing the books. It is clear that many writers had no intention of writing religious mysteries or disclosing divine intentions.

The style of writing indicates that authors wanted to attract readers by writing some kind of mythical or unknown fabricated stories rather than developing religious principles to be believed by religions in the later days. Therefore, it is essential to careful reading of many ancient religious books because readers need to comprehend the messages of books rather than the literal meaning of the stories in books.

When people are reading religious books such as the Old Testament, Quran, Bhagawath Geetha, Jataka Stories, Book of Mormon and many others, it is quite possible that they might misunderstand the message as some books contain violent stories or motivations that are unacceptable to current society.

Some books contained violent stories that are quite against religious principles and the expectations of ordinary people from a religious faith. In this sense it is quite right that the Catholic Church advised believers not to read Old testament as some stories of Old Testament were against the principle of Jesus Christ and Jesus himself rejected the traditions of Old Testament such as an eye for eye, a tooth for a tooth, polygamy, divorce, killing non believers and many other things.