Pasian pen pasal mah maw leh? Rev. Zam Khat Kham

Pasian pen pasal mah maw leh? Rev. Zam Khat Kham

Laisiangtho Thuciam Lui hi ta leh Thuciam Thak hi ta leh i sim ciangin Pasian a kigenna ah pasalte kigenna kammal vive kizang zaw hi. “Pasian” cihna Greek kammal “theos” mahmah zong pasal genna (masculine) kammal ahi hi. Tua ahih leh Pasian pen “pasal” mah ahi zaw lel ding hiam? Tua hi leh lah “feminist-te’” lunghihmawh theih bangmah-in numei thu-um mite’ adingin haksatna pawlkhat a om kha thei ding hiam?

Pasian tawh kisai thu kigenna God-talk (theology) peuhmah ah i ngaihsut ding tampi om hi. Pasian pen Pasian hi a, ei pen mihing i hi hi. Kilamdang lua mahmah hi hang. Theologian minthang Karl Barth (1886-1968) in a bulphuh mahmah mahbangin Pasian pen “a tuamdangpi” (wholly other) hi takpi hi. Thuhilh siapa in: “Pasian mai-ah na khatpeuh na gen ciangin kam paukhiat ding manlang kei inla, na lungsimin nawh ngaihsut kei in. Pasian vantungah om a, nang leitunga om na hi hi; tua ahi ciangin na kam tawmsak in” (Thuhilhna‬ ‭5:2‬ ‭ZIV‬‬) a cih bang mah ahi hi.

Accomodation

Tua banga a tuamdang lua mahmah Pasian in a bawlsa mihingte’ tung ah kilaakna hong piak ciangin Mangkam-a “accommodation” a kici “mihingte’ pianzia leh mihingte’ tel theih dinga adjusting leh adapting a neihna” tawh hong hong kilaak hi. Pawlpi puahpha makai khat ahi John Calvin (1509-1564) in: “Kilaakna ah Pasian in mihingte’ lungsim leh lungtang tawh kituak dinga hong kibawl (accomodate) ahi hi” na ci ngiat hi.

Tua ahih manin mihingte’ tel theih dingin Pasian a kigenna ah kam, mit, khut leh khe khawng a nei bangin kigen-a Pasian kimihingsuah gawp ahih manin theology ah “Pasian mihing a kisuahna” (anthropomorphism; Gk: anthropos= mihing, morphe=lim (form) cih kammal bang kizang zen hi.

Analogy

Tua ban-ah, Pasian’ thu a kigenna ah, “analogy” kici “tehkaaka genna” cih khat zong om lai hi. Pasian pen Pasian hi mawk ahih manin mihingte’ pianzia tawh gen theih ding mah ahi hiam? Pasian i tel theih nadingin a bawlsa nate tawh i genkaakna tungtawnin Pasian’ hihna kigen thei hi cih “analogy of being” (Latin: analogia entis) tungtawin i tel dingin Pasian kigen hi.

Pasian in lei leh van bawl ahih manin tuate in Pasian’ hihna tampi hong musak hi, cih thu ahi hi. Tua hang mahin Thomas Aquinas (1225-1274) in Pasian i gen nadingin (as analogies of God) a kipiangsak nate (entities in the created order) kizang thei hi, ci-in um ngiat hi. Tuate Pasian tawh kisun-a (like God), Pasian tawh a kibang lian (identical to God) bel hi lo hi.

“Pasian in eite’ Pa hi” i cih ciangin Pasian pen i leitung pate tawh kisun (God is like our human fathers) cihna ahi hi. Matthew 7:9-11 bang muh theih ding hi pah hi. Aquinas in Pasian in eite’ Pa hi i cih ciangin leitung pate in Pasian’ pianzia hong lak cihna hi a, leitung ah pa dang khat kibehlap hi ci-a a gen i hi kei hi, ci hi. Tua bangmah in Pasian pen Suangpi banga a kigen ciangin (1 Sam.2:2; Late 18:31; 28:1; 31:2-3) Pasian suang tawh kibang hi, cihna hi lo a, suangpi banga a muanhuaina a gen i hi hi.

Tua banga “analogy” a kizang tam mahmah a, Pasian leh hong hotkhiatna tawh kisai-a kizang “analogy” tampite in Pasian leh hong hotkhiatna a pianzia tuamtuamte hong telsak hi. Ian T. Ramsey in “Christian Discourse: Some Logical Explorations (1965)” kici laibu sung ah, Pasian leh hotkhiatna thu a kigenna a kizang “analogy” tampite in Pasian leh hotkhiatna hong telsak bek tham lo-in, tuate zong khat leh khat kizom diimdiam-a khat in a dang khat hong telsak hi, na ci ngei hi.

Metaphor

Tua ban ah “metaphor” kici khat om lai a, tanglai Greek philosopher Aristotle (384-322 BC) in “metaphor i cih a dang khat genna-a kizang kammal kimlai a dang khat’ adinga zatna (the transferred use of a term that properly belongs to something else) ci-in zaitakin a khiatna na gen ngei khin hi. “Metaphor” sung ah “analogy” zong kihel hi.

Hih laigual nih ngaihsun dih ni: Pasian pil hi (God is wise). Pasian humpi ahi hi (God is a lion)

A masa laigual ah Pasian leh mihingte in “pilna” ci-a a ngaihsut uh na khat (wisdom) a kizopna, kampau leh hihna taktak (linguistic and ontological level) ah Pasian’ pilna leh mihingte’ theih ngei pilna kici pen kihuangin a kibatna ciang khat a omna kimu thei hi. A laigual nihna bel Pasian zawzen “humpi” ci-a gen ding a kilawm lohna tampi om-a, tua zah khat-in a kibatna uh tampi om hi.

Pasian a thahatna, a muanhuaina, kumpi ahihna cihte-a kipan thu tampi kingaihsun thei hi. Tua ahih manin “metaphor” peuhmah ah “kibatna” (similarity) leh “kibat lohna/kilamdanna” (dissimilarity) a om denna ciapteh huai hi. Tua hang mah in Sallie McGague (1933-2019) in: “Metaphor peuhmah ah ‘hi hi’ (is) leh ‘hi lo hi’ (is not) cih khen nih pha den hi. ‘Pasian pen nu hi’ (God is mother) i cih ciangin Pasian’ hihna (identity) a kigen hi lo a, ‘nute’ kici ‘metaphor’ zangin Pasian tawh i kizopna a kigen hi bek hi,” na ci hi.

Pasian Pasal maw leh?

Laisiangtho sung ah Pasian’ thu a kigennate ah Pasian pen “pasal” (male, masculine) bangin kigen den zaw hi. “Galhangpa, pa, kumpipa, tuucingpa” cih banga “analogy” kizangte zong pasal genna kammal vive hi den zaw hi. Laisiangtho in Pasian a gennate ah “pasal” genna kammalte a zatna pen tanglai Israel mite’ omzia “sociology leh anthropology” tawh kizui hi zaw a, tua kimlai mah zong Pasian peuhmah “pasal” hi ci-in na kingaihsun tuan lo hi.

Numei/nu banga a kingaihsutna leh a kigenna zong na om tham hi. Thuhilhkikna 32:18 ah:”Note ta-a hong suakkhiasak Suangpi” (Of the Rock who begot you) ci-in Pasian na kigen hi. Isaiah 66:9-11 ah Pasian pen “nau suaksak midwife” bangin na kigena, Isaiah 66:13 ah, a tate a lunghimawh-a a lungmuangsak “nu” bangin na kigen hi. A taktakin, Israel mite gamlak ah a vak lai vua Pasian in “manna” tawh a vakna mahmah zong “a anbuk pan-a nek ding a vaihawm nu” tawh a kibatna hi gige hi.

“Cappadocean Fathers” kici tangthu a theologian minthang mahmah Greek church father thumte’ laka khat ahi Gregory of Nazianzus (AD 329-390) in Pasian pen “Pa” a kicih manin “pasal” hi cih ahi a, Khasiangtho a kigenna ah person-a omte genna kizang lo-in impersonal kammal a kizat manin Pa leh Tapa bangmah-a “person” khat ahihna a kinialnate nakpi-in na nial vinven hi. “Pasian pa ahihna” (the Fatherhood of God) leh Pasian “numei” “pasal” cih thu kisai vet lo hi, na ci ngiat hi. “Kizopan genna kammal” (relational notion) hi na ci hi.

Tanglai Mediterranean Tuipi Nisuahna gamte (Near East) a mite’ innsung leh u sung a nau sung kilam zia (social structure) ah Pasian pen “Pa” banga gen ding mah-a a kilawm hi-in tua hi kei leh kilawm lo-in nuihzak huai mai ding hi. Tua i cih ciangin Pasian pen “pasal” hi a cihna hi zenzen lo a, Laisiangtho a kigelhna mite’ (original audience) ading a kilawm pen a kituak pen kammal kizang ahi hi.

Tua bek tham lo-in Thuciam Lui sunga minam tuamtuamte’ biakte pen “pasian” leh “pasian numei/nusian) tuamtuam hi a, leitung mite’ pianzia bang lianin “a nu a pa khenna” (male female distinction) om tangtanga tuate in a nu a hihna leh a pa a hihna uh tawh a septe uh zong kilamdang mahmah hi. Ahih hangin eite’ Pasian, Israel mite’ Pasian Yahweh peuhmah tua banga kikhen thethup Pasian ahih lohna Thuciam Lui sung ah kilang mahmah hi.

German theologian Wolfhart Pannenberg in “Systematic Theology (1990) sung ah:

“The aspect of fatherly care in particular is taken over in what the Old Testament has to say about God’s fatherly care for Israel. The sexual definition of the father’s role plays no part…. To bring sexual differentiation into the understanding of God would mean polytheism; it was thus ruled out for the God of Israel…. The fact that God’s care for Israel can also be expressed in terms of a mother’s love shows clearly enough how little there is any sense of sexual distinction in the understanding of God as Father” na ci hi.

Tuhun ciangin Pasian pen “pasal” hi lo hi, cih thu a gen nopna-un Pasian pen “nu” banga genna, numei-pasal genna kammal zang lo-a “lawm” (friend) banga genna cih khawng hong tam mahmah hi. Tuate lak ah Sallie McFague in “Models of God (1987)” kici laibu sung ah, Pasian pen Pa banga genna pen Pasian pasal hi cihna ahih loh mahbangin “nu” banga genna zong Pasian numei hi cihna ahih lohna hih bangin na gen hi:

“God as mother does not mean that God is mother (or father). We imagine God as both mother and father, but we realize how inadequate these and any other metaphors are to express the creative love of God…. Nevertheless, we speak of this love in language that is familiar and clear to us, the language of mothers and fathers who give us life, from whose bodies we come, and upon whose care we depend.”

Tua mahbangin 1994 kuma kibawl RC pawlpi’ khutletpi ahi “Catechism of the Catholic Church” laibu sung ah zong hih thu mah na kigen-a a kigen zia zong kitel peuhmah hi:

“By calling God ‘Father,’ the language of faith indicates two main things: that God is the first origin of everything and transcendent authority; and that he is at the same time goodness and loving care for all his children. God’s parental tenderness can also be expressed by the image of motherhood, which emphasizes immanence, intimacy between Creator and creature.

The language of faith thus draws on the human experience of parents, who are in a way the first representatives of God for man. But this experience also tells us that human parents are fallible and can disfigure the face of fatherhood and motherhood. We ought therefore recall that God transcends the human distinction between the sexes. He also transcends human fatherhood and motherhood, although he is their origin and standard; no one is father as God is Father.”

Tua hi a, mihingte in i mihing lungsim tawh huaihamna leh lehdo nopna tungtawnin Pasian pen Laisiangtho in “pasal” bang “Pa” banga a genna khawngte hazatbawl-in “nu” zong hi, “numei” banga gen theih luat hi i cih ciangin Pasian a “kimihingsuah” gawp khin ta ahi hi. Pasian mawk peuhmah a kipiangsak nate leh mihingte a nu a pa a kikhenna khempeuhte’ khen (beyond sexual distinction) a ciangtan nei lo (infinite) Pasian hi a, na khempeuhte’ khen-a (transcends all) Pasian ahi hi.

Tua bang Pasian in eite hong it-in a Tapa khat neih hong pia-a tua Tapa a um peuhmah kisia lo-a nuntak tawntungna ngah ding cih thu leh tua Pasian in ni sim nai sim-in hong cing hong kem den cih thu mawk pen “lungdam thu” hi kei leh bang peuhmah lungdamna thu hi nawn ding ahi hiam? Rev. Zam Khat Kham (Alister E. McGrath, Christian Theology: Introduction 5th Edition (2011) panin tampi la thei ing).