KOHHRANIN CHONA A HMACHHAWN THENKHAT

(He thuziak hi X-Mas chawlhkar, 2014 a ka ziah a ni a. 'Kohhran Beng-a' tihchhuah atana ka ziah, ka la thawn hma deuh a ka post a ni)

                                                                                                                                           K.Lalzarliana
Khawizu leh hnutetui luanna ram lut tur khan ‘inbuatsaih lawkna’ chi hrang hrang nen ‘ramtiam’(Kannan) kha Pathianin amite a thlirpui thin a. ‘In hmaah malsawmna leh anchhia…’ tih te,’Fimkhur rawh u khai; chutilochuan in thinlung chu bumin a awm ang a; in peng… dah ang e’ tihte, ‘In va luah tur ramah in awm a, in hmuingilna tur leh in chen rei theih nan…a kawng in zawh tluan chhuak tur a ni’ tih leh a bak ‘an tih tur leh tih loh tur’-te nen Pathianin a mite a buatsaih a . Heng zawng zawng hi an hmuingil theih nan leh an that tlanna tur vek a ni. Deuteronomy kan en phei chuan, a bu pum hi ‘hmabak chona’ an hmachhawn  tur leh an inrelfel dan tur ziahna a tih theih hial ang.

Israel ten he tiang ‘hmabak chona’ an hmachhawn ang deuh hian, kan chenna khawvel thil inlumlet nasa  tak hian ‘chona’(challenge) lian tak tak min thlen reng a. Heng thil lo thleng thin avang a, dai ngai loh leh dai mek ram hmachhawn tura kan lo inbuatsaih a ngai thin. Sawrkar leh pawl tam takte pawh hian an hun tawng milin, an khawsak rel fel tur a insiam rem an mamawh thin a, Kohhran pawhin a theih ang angin chutiang chuan hma a lo la thin a ni. Tichuan,  KOHHRANIN CHONA A HMACHHAWN tamtak zinga ‘chona kan hmachhawn mek leh chik taka kan thlithlai zui tur’ tia kan dahte hi tun tumah hian kan en ho ang a. A tlangpui zawr zawrin kan thlir thuak thuak dawn a ni.

1.    CHONA KAN HMACHHAWN MEK LEH CHIK TAKA KAN THLITHLAI ZUI TUR

1.1.    MLPC (ZU) LEH A KAIHHNAWIH
Mizoram Liquor Prohibition & Control Bill kha June 23, 2014 khan Council of Ministers ṭhu khawm khan ‘Mizoram Liqure and Total Prohibition (MLTP) Act 2005’ thlakna turin a lo pawm tawh a,  Chu bill chu Dt.10.7.14-a Assembly chuan (do dalna hrang hrang kar-ah) pass-in ‘mipuite tana dan siam/Act’ a lo ni dawn ta a ni. Dan hmasa zawk, Mizorama zu khap burna dan, MLTP Act 2005 kha February 20, 1997 aṭanga hman ṭan kha a ni a. Kum 17 emaw lai hman anih hnuah tunah chuan MLPC Act hian a thlak dawn ta a ni.

He bill/Act atanga kan thu hriat tlanglawn deuh deuhte chu;
•    A hma angin a hman hman leh a duh apiang tan zu hi leia zawrh a rem tawh dawn lo niin a lang. (As on - Chapter VIII, Prohibitions, Offences and Penalties tih hnuaia Section 42 (2)). Dan hnuaia zu inphalna nei chauhte lo chuan zu hi an in thiang dawn lo a. Zu in phalna permit nei lo chuan a lei pawh an lei thei dawn lo tihna ang tluk a ni thei bawk ang.
•    Section 42 hnuai-ah tho hian sub-section (3), (4) leh (5) te chuan ualau taka zu in te, zu ruih avanga buaina siamte leh zu rui chunga lirthei khalhte a khap tlat bawk.
•    Section 43-naah chuan Section 42 hnuaia Dan bawhchhiate hremna a chuang leh a. Hremnate hi lungin tan leh pawisa chawitirte an ni. 
•    Zu dawr neitute chuan an dawr tinah 'Drinking of liquor is injurious to health' (Ruih theih thil in hi hriselna atan a tha lo) tih leh 'Not for sale to persons below 21 years' (kum 21 hnuai lamte tan hralh loh tur) tihte ualau takin an dawrah an tár a ngai dawn.
•    Zu dah khawlna leh dawr neitute chuan CCTV (a ruka thlalakna) hmangin anmahni dawrtute leh an hnathawhnate thla an la vek tur a ni a; CCTV record chu Excise & Narcotics officer-te'n a ṭul angin an ennawn leh vek thei dawn a ni.
•    Excise & Narcotics minister chuan, March 2015 thla hmain Mizoram Liquor Prohibition and Control Act hman a nih dawn thu a sawi.

He dan hi a tha thei ang bera duan mah ni se, kohhrante tan chuan thlir liam mai mai loh tur zing ami a ni ngei ang. Tun hmaa kan tawn ngai loh thil thar eng emaw zat lo chhuahpui a nei ngei dawn a. Tin, kan hmuh fo tawh, hnawksak tham lova kan ngaih  kan en liam mai mai thil thenkhatte kha, enliam hleihtheih loh kohhrante hian kan tawng ngei dawn niin a lang. Chung zinga a a langsar zualte chu kan la tarlang ang a, kan tarlan hma hian, Zu chungchanga kohhran dinna i lo thlir hmasa thuak thuak teh ang;

Zu chungchang thu-a BCM dinna;
•    ‘Zu in leh ruih ching, Zu zuar leh zu sa’ te hi kohhranin a zilh turte zing ami an ni.(ref: BCM Constitution and Rules, PartII, Bung 11:78(1)) .
•    ‘Zu zuar leh zu sa’ phei chu Kohhran-in a thunun tur zing ami an ni (ref: BCM Constitution and Rules, PartII, Bung 11:78(2)
•    Thunun ngaite hi (eng thil ber avang pawhin) ‘suala tlu’ angin kan pawm a ang hle (ref: BCM Constitution and Rules, PartII, Bung 11:78{4(a)}
•    Kohhran hnuaia thawktu-te chungah dan khauh angreng tak, ‘zu in avanga inban nghal hial theihna’ kan neih lain, Doctor chawh avanga miin a in a nih chuan ‘inngaihhnathiamna thuk tak’ a awm angin dan kan nei. (ref: BCM Constitution and Rules, PartIII, Bung 10:98(3)
•    Kohhran hriatpuia inneihna reng rengah zu a tel hi kohranin a remti ngai lo (ref: BCM Constitution and Rules, PartIII, Bung 24:122(1).
•    Kohhran mite tana ‘Thurawn’ hnuaiah ‘Zu rui leh zu zuarte’ chungchang thu-ah tiang hian BCM chuan a memberte a beisei that bawk, “Zu zawrh leh sak leh in lakah kohhran mite inthairfihlim I la, zu zawrh, siam leh in khuahkhirh a lo nih zel theih nan kohhran miten theihtawpa tan an lak zel a pawimawh a ni”  tiin.

Zu chungchang thu a kohhran dinna hi a tlangpui thuin  a la tha viau a. Amaherawh chu chutih rual chuan ‘dan’ thatpui tawh mang loh leh chelek tawh lohte pawh kan nei tih a chiang reng a ni. Heng dan chhawr tangkai tawh loh bakah,  ‘MLPC Act’ lam atanga dan thar lo chhuak tur en telin a hnuai amite hi kohhran-in chik takin enzui sela thil duhawm tak a ni ngei ang.

•    Kan mi lehsate hian damdawi zawrh tluk leka ngaiin a permit neiin khaw tinah hian in hung fur ta se, sawrhkar dan hmaa fel lohna nei lo kha kohhran hian thiam loh kan chan tir zel dawn nge, heng mite tan hian kawng kan hawn hlek dawn?
•    Dan ang thlapa Zu atanga lakluh sumte hi ualau leh lungsi takin kohhran sumah kan senglut mai dawn nge, fir takin kan tanhmun kan siam tha zawk ang?
•    Kan mi leh sate hi zuar lo tur leh, thununna pawh fir taka hmang chhunzawm zel turin kan la fuih sauh sauh dawn nge, constitution leh rules kan her rem zawk ang?
•    A leina permit neih hi thil harsa lo tak a nih dawn avangin, reqular-in miin in lo mahse ‘in fona chance, in awlsam em emna chance, bula mi ten ualau taka an tih avanga tih ve maina chance, adt(a dangte)’ a hma aiin a tam lehzual ngei ang, chutiang a nih chuan - kohhran mi, kohhrana inhmang tak  ‘a ruka zu bawiha tang, emaw in ru thin’ hi nasa tak kan neih belh ngei ang.
•    Chutiang a lo nih chuan, Zu chungchang a vantlang pawm dan kan neih sa- ‘Zu theology’ a nghawng thuaiin a rinawm. Chu mi huanah chuan kohrante hian eng tin nge kan lo hmachhawn ang? Zu chungchanga kan dinna ngaiah nghet leh khirh takin (in tidanglam chuang lovin) kan la ding zel dawn ge, inher rem ve hlek kan tum ang?

He thil hian ram, society, kohhran, chhungkua, mimal a nghawng ngei dawn a. Chuvang chuan MLPC (zu) leh a kaihhnawih, kohhran tana hnawksak tham, lo la thleng mai tur avang hian zu chungchanga “kan pawm dan leh kohhran dinna, hmachhawn dan tur, inven lawk dan tur, mipui ten eng tin nge an lo hmachhawn ang?” tihte hi zir chian a chika taka ennawn ni se thil duhawm tak a ni ngei ang.

1.2.    SOCIAL MEDIA TUIFAWN LEH A KAIHHNAWIH
Social media chungchang leh a kaihhnawih thilte hi ‘Kohhran Beng-ah’ hian tum hnih ka ziak tawh a , he thil hian thlipui ang maia tunlai mite min nuai vel avangin tun tumah pawh hian kohhrante zinga ‘chona’ nasa tak thlentu angin kan tarlang leh dawn a ni.

Social media chu Computer leh hmanraw thenkhat – duhzawng, ngaihdan, thlalak/video, chanchin thar emaw chhia leh tha, adt in-share tawn theih nana hman thinte hi an ni a.Chung zinga mizote khawih tlanglawn ber nia langte chu “Facebook, Watchap, Twiter, leh Blog, adt” hi an ni awm e.

Kum 2 emaw lek liam ta a a hmangtu mi singhnih emaw velte atang khan tunah chuan mizote zingah a nuai biin heng thilte hi nitin, darkar tin - hun khawhral nan, thian kawm nan, intihhlim nan, ngaihdan, pawm dan, hriat dan, rilru a vei zawng tarlan nan, leh rilru-in a chak apiang deuhthaw phuhruktu atan an lo hmang ta. Henry D’Souza chuan kohhran pawl hrang hrangte tana  ‘chona’ chi hrang hrang – khawsak phung inthlak, ngaihhlut zawng inthlak, dan bawhchhiatna pung, insawizawi thlahdahna, hnam ziarang hlutna tla-hniam, ngaihdan him lo vawrhdarna,  etc lo hluar tate hi social media-a kan inbarhluh leh chelek nasat vang niin a sawi a. Heng chona bakah, ni tina kan chawthleng zenpui, Lalpa hmaa kan kunpuite leh kan bul hnai mai ami ten an thlarau nun thlenga nghawng thei ‘chona’ an hmachhawnte hi kohhran-te hian ‘inkhap satliah ngawt lo deuh a’ kan ngaihvenpui ava tul ta em. A ziaktu rilruin a ngaih pawimawh ‘social media kaihhnawih’ tlem azawng tarlang hlek i la;

1.2.1.    Hurna Punlun
He thil hi ‘tisa chakna emaw mipat hmeichhiat hman khawlohna’ tia sawi thin a ni. ‘Hurna punlun’ tih hian a tichiang mah awm e. Qz.com in a tarlan danin, zahmawh website pakhat, Seprember 2013 leh September 2014 inkara zir chianna chuan ‘data’(zir chianna) an lakkhawm atanga an thil hmuhchhuah thenkhatah chuan – Zahmawh rawngkai internet atanga entute hi ‘khawvel pumah’  session khat (second 30 vel chhung zelin) chhungin mi 7.6 an awm lain ‘India ram pumah’7.32 an awm a; ‘Mizoram’ bik hi 8.47 awmin, India ram pumah ‘zahmawh phek (website) tlawhtu tam ber’   angin a tarlang a ni. He thil hi a dik maithei a, a dik chiah lo maithei bawk. A enga pawh chu ni se, social media hrang hrang nen kan inchiahpiah atang hian namen lovin pawngsual a hluar tih hi mi tamtak rindan a ni. 

Heng bakah hian social media avang leh he tiang  thil hmanruaa hmanga tisa chakna a khaw lo zawnga hman mai pawisak lohna hi tunlai mite zingah a hluar takmeuh a ni. A tihfiahtu pakhat atan, 2012 kum khan facebook-ah hian ‘account hran’ insiamin Mizo-in Facebook group kan neih-te thlithlaiin, mi pakhat chuan research tenau tih nan thil a chhui a, chumi a a thil hmuhchhuah pakhat chu (a ngialngana sawi ngam chi pawh a ni meuh lo) ‘Mizo-te zingah zahmawh, ngailngan taka tarlanna leh a chungchang thu phuahchawp ziahna a lo tam hle a ni’ tih hi a ni. Heng hi tuna kan hun tawn mek leh kan la tawn zel tur niin a lang. He tiang thil fel lo kara rilruin zawhna pakhat a neih fo chu, ‘Kohhran hian eng tin nge kan fate khawlohna hi a hmachhawn tak ang le?’ tih hi a ni.

1.2.2.    Zalenna Hman Sual
India hian Cyber Law hi mumal tak nei tawh mahse , mi tam takin thubuaia an lak duh lem loh dan palzutna ang chi, rilruin a chak leh duh zawng apiang tih mai pawisak lohna ‘thiltih’ hi ‘netizen’ ( inthlunzawmnaa inhnamhnawih/net-khualehtui) te zingah ava tam ta em. Vantlang pun khawmna leh Pathian kan biak hona a facebook khawih leh thiante ‘chat’ pui pawisa lo, zahmawh thil lo thlir kual pawl, Pathian thutak aia ‘media content’ buaipui hi thangtharte-ah nasa takin an pung a. Social media a kan zalanna hian kan mihringpuite mai ni lovin, Lalpa Pathian zahawmna pawh hi min hmuh tir lo fo ta a nih hi. Paula’n, “An bengte chu thutak lamah an chhu ngawng ang a, thawnthu lam panin an peng tawh ang”(IITim 4:4)  a tih kha a takin a thleng takmeuh meuh tawh a ni ber e.

1.2.3.    Tawng Thlahdah
Communication lama mithiam ten media hmasawnnain thil thar a ken tel langsar an sawi fo chu – cultur thar (New Culture), inthlunzawmna thar (New way of Communicating), hmanraw thar (New Technology), rilru sukthlek thar (New psychology), leh tawng thar (New language), etc te an ni. Mizo-te zingah pawh heng thil tharte hi chak takin an thang chho mek a. Chung zinga nasa taka thunun ngai, than dan dik lova thang mek pakhat chu ‘tawng hman fimkhur lohna/thlahdahna’ hi a ni. “ne tih?(enge i tih?),dm m?(i dam em?), lg dn/lg loh ( ka lo leng dawn/lo leng rawh), adt.”  tih bakah mizo hawrawpa awm reng reng lo q,x,y,w, hmang lui tlat cultur, a dawngsawngtute tana dawnsawn nuam leh tawngkam zahawm leh mawi aia a awlsam leh rilru puak chhuak apiang puahpui phawng phawng duh zawk khawpa ‘inthlahdahna’ culture hi kohhran leh sakhua a nghawng pawi hma a thunun dan kan zawn hi a van duh awm em.

1.2.4.    Ai-upa Zahna Tlahniam
‘Ai-upa zah’ hi Zo-nun zemawi kan neihte zing ami a ni a, hnam mai ni lovin sakhuana thlenga vawng zahawm thei a ni. Mihring kan changkang tulh tulh a, kan taivawn leh ipte ruak luahtu atana kan thil hman pawh a inhlut hleih ta hle mai. Hei hian nasa takin kan rilru lam than dan a tikhaw lo a. Hnam nun ze mawi thai chhe zawngin ‘in-tihveina leh rilru buluk (chapona pawh ka ti duh lo)’ min pe a ni. Hei hi media kaltlanga ‘ai upa kan hmachhawn’ chiahin a lo lang chhuak thin a. Kan bul amite aia ‘kan thil neih hlut zawk thilin’ hei hi a thunun hle bawk.

Inzahna lan tir nana ‘ka Pi, ka Pu’ tih leh ‘U’ kan hman thinnate hman rem tawh lovin kan hria a, mi tamtak chuan a peih pawh an peih tawh lo, ‘tul ti lo hulhual’ pawh a tam zawk kan ni tawh hial maithei. Hei hian society anga kan khawsak honaah nghawng a nei mek tih hi mitam tak pawm dan a ni. Entirna pakhat atan, Serampore-a kan thawhpui hnam dang pakhat, NE-a kohhran lian taka hruaitu  ni thin chuan “North East thalai ka tawn tawhte zingah Khasi hoin ‘ai upa zah’ an thiam ber a, Mizo thalaite hi a buk rit lo berte zing ami an ni” tih thu min hrilh a, a mihring azira he thil hi ‘buk rit leh rit lo’ thei a ni nain, tunlai mizo thalaite hlimthla nasa takin a tarlang a. Media hian nasa takin hemiah hian nghawng aneih ngei pawh a rinawm em em a ni.

1.2.5.     Media Kaihhnawih Khaikhawmna
Thuziak a sei lutuk loh nan ‘Social media tuifawn leh a kaihhnawih’ hi tiang hian khaikhawm ta mai i la. Media avanga hun hlu kan khawral nasat zia te, kan thil ngaihhlut zawng nasa taka a inthlak ta te, mimal mizia tarlang thei ngaihdan fahrah leh buluk pui pui bakah, rilru lam danin a pawm theih loh(unethical behavior/practice) thil tih pawisak lohna/tarlan duhna te, kan bulhnai amite bula kan tih lan ngam loh kan rilru puakchhuak kan tarlang zung zung ta maite, leh adt; heng zawng zawng hian ‘venpuitu’ kan mamawh zia a tilang a. Heng thilte hi kan en liam mai mai dawn nge, kohhran hian  puanin zarin an tan a kaihbelh dan a dap dawn, eng tin tak Kohhrante hian hmachhawn zel ang i maw?


1.3.     PATHIAN AWM RINLOHNA
Mizo tawh phawt chu ‘kristian, kohhran mi leh sa’ a kan inngai thin kha tun atanga hun rei lote-ah chuan ‘hmanlai thil’ an chang dawn ta. Mizo zingah hian ‘kristian ni lo’ mi tamtak an awm thu tarlan hi mak kan ti maithei a, a aia la mak lehzual chu ‘Pathian awm ring lo/awm rin lohna’ (atheist/atheism) kohhran leh kristian zirtirna dodal tlat pawl eng emaw zat Zoram-ah kan lo nei ta reng mai tih hi a ni.

Hnawksak tham khawpa tam-ah kan ngai lo maithei. Mahse ‘logical reasoning’ (rational-thil nihphung dik tak hmuh/hriatthiam theihna atanga thu tawp siam dan) hmangin thil fing takin an thlirin an chhut a, chu chu social media hmangin an theh darh a, hei hi ‘thil reng reng a nihna bulbal’ hmuh chian chak, thalai fing leh fel tak tak ten lo dawngsawngin ‘mi tam tak a hmin’ mek a ni.

An nuna Pathian hnathawh mak (miracle/Divine intervention) la experience ve ngai lote chuan Pathian thu- Pastor leh upate sawi aiin heng ho thu hi fing zawkin an hria a, an awih chiah loh pawhin ‘Pathian awm tak tak rinhlelh tir’ tur talin heng thilte hian nasa takin an rilru a hruai thin.

Heng baka buaithlakna dang awm leh chu, an thu hi (a lan dan rau rau-ah) a felfaiin a fing ru zek a, Pathian thu hmanga mi nazawng paih thlak thim loh hmangin fing-fel takin thu an chhep a, kohhrana inhmang nep thalai tam tak hei hian ‘hla lehzual-ah’ a dah mek a, he thil hi kohhran-te tan ‘en liam mai mai loh tur zing a mi’, chik leh zir chian ngai a ni. Pathian awm rin lohna thlarau avanga kan fate hruai bo-a an awm belh zel loh nan kohhran hian hnar len tan tawh se tih hi thil duhawm tak a ni.

1.4.    ZIRTIRNA HRISEL LO VAWRH DARH
A chunga Pathian awm ring lo ho ang tho a zirtirna hrisel lo (propaganda), tunlai thalaite zinga vawrh darh pawl eng emaw zat-te avang hian kohhran hian tan kan lak a tul hle ang. Heng zinga a chimawm ber pawl zing pakhat chu ‘Mizo Sakhua/Hnam Sakhua’  thurin vawrh darhtute hi an ni awm e. Kristian-na leh kohhran zirtirna-te hi a hringhranin an dodal a, an thurin hmanga mi dangte hmin tumin social media nasa takin an hmang tangkai mek tih hi ‘tlang hriat’ a ni tawh emaw? Mi thenkhat chuan hnawksak tham-ah kan ngai lo maithei. Amaherawh chu,  document felfai tak neiin an thurin leh pawm dan awihawm thei ang ber tura an vawrh darh bak-ah, thahnem an ngai em em leh, mi tamtak hruai sual thei a duh apiangte hmuh theih tura an tlangzarh thin hi ‘an thik awm’ takzet a a ni. Heng mite laka ‘kan thurin leh rin dan’ thiam leh fing taka humhalh hi a tul hlein a lang.

1.5.    NUPA KAR/CHHUNGKAW INREM LOHNA
Meiling mut ru ang maia thil inthup, mi tam tak nun pawhhniam sak a, mi fel leh tha tak takte chhungril nun a ruka mut kang thintu ‘thil serious tak’ Mizo chhungkaw tamtakte zinga awm reng pakhat chu ‘nupa kar inrem lohna’ {marital/family (relationship) crsis} hi a ni. He thil hian chhan leh vang hrang hrang a nei a; sex, sum leh pai, ngaihzawng inneih san, ruih hlo, mawl vang, mihring mizia, rinawm lohna, leh a dang tamtak a awm thei ang.

He tiang harsatna hi nu leh pa-valai, kum 20-40 inkarte zingah namen lovin a hluar a. Inthup, a ruka tuar tlawk tlawk an awm lain, kawppui-te leh an laichin hnaivaite thlenga dem a, an chak lohna (weakness) leh an tlakhawlhna lai zawng zawng nen lama au chhuahpui pawisa lo an tam em em bawk. He thil hian Nu & Pa kar mai a nghawng lova, pawisawi lo naupang, chhungkua, khawtlang, kohhran, mimal rinna leh thlarau nun, adt thlengin a nghawng a ni. Natna hri leng vel angin zoram kil tin, he thil hian a hruat vel mek a ni. He harsatna lo thleng hrula thil runthlak angreng tak, harsatna dang awm leh chu- tanpuitu a rukin an dap a, mahse a tam zawk ten innghahna tlak leh thurawn lakna tur tha an hmu lo hi a ni. Pulpit tlang rawngbawlna-in a tanpui zo lova, a ruka natna vei a nih avangin a ruk bawk a tanpui an ngai a, chuvang chuan ‘interpersonal method’ (in hmachhawn/indawr tawn) ‘direct leh inditect’ hmanga counseling mumal leh an tana ‘rin ngam’ thurawn lakna hnar buatsaih hi a tul takmeuh a ni.

2.    RAWTNA PAHNIH KHAT:
A chunga ‘chona’ chungchang thu kan sawi hi ‘point 10’ thlenga belhchhah a chakawm hle a, hmunin rem min tihsak lo deuhin a lang bawk si. Heng chona hmachhawn tur hian ‘rawtna’ tlem azawng nen a hmawr bawk lam awn mai i la a tha awm e.

2.1.    Social Concern Department Tihchak
Mipui vantlang nunna harsatna (Social Isuues) chi hrang hrang lo awm thinte zir chianga mipui hnena zirtirna pe thin turte, chutiang harsatnate chu a tul dan anga hmachhawn tur leh heng harsatnain a hliamte tanpuia chhanchhuahna hna thawk thin tur hian Social Concern Departartment BCM hian siamin inkaihhruaina pawh mumal tak a nei a.  Amaherawh chu ‘Hmalakna tur kawng 4 a a ruahman fel sa; Public guidance, Prevention and Care (HIV/AIDS veite & Damdawi ruih chingte pual deuh), Christian Counselling, Baptist church Orphanage te erawh (hmalakna nasa tak awmin a then azarah tha thawkhat viauin lang mahse), kan hmalak tawh dan enin, heng hmalakna tur thenkhat hi thuam that tawk a la ni lo tih a chiang hle. Chuvang chuan, he department hi ngaihthah a enliam mai chi a ni lo tih hriat thar kan mamawh a. A chunga ‘chona’ chi hrang hrang kan tarlante hi a then azar chu he department hian a hma thei dawn a (hmalakna nasa tak a lo nei reng tawh maithei bawk?), he deparment pawimawh zia leh thuam chak thuai thuai a tul zia hei hian a tichiang lehzual bawk awm e.

2.2.    Mipui Rinngam-Counselling Centre
Mihring nuna- taksa, rilru leh thlarau damna kim (wholeness) a awm theih nan Christian Counselling mumal tak neih hi BCM thil tum lian tak zing ami a ni.  He mi atana hmalakna liam tham BCM-in a neih hi a la beitham hle a nih loh pawhin a khat pharh hrih anih hmel(?). He thilin a tum leh a huam chin, mipuite tana a tangkai zia, harsatna neite tana tlukluhna tlak tak tak a nih zia, adt hi a khat mawi tawkin mitin hriat theih turin puanzar thin ni se. A mamawhtu, mipui rinngam anih theih nan thuam chak a, tih changtlun ni bawk se. A vantla ‘pantu’ nghak ngawt lovin, mi a hip theihna tur leh ‘amamawhtute tawnfuh’ theih tur zawnga hmalak dan ngaihtuah ni bawk se. Mi dangte nun atana tangkai tur thuziak leh kaihhruaina buatsaih kawngah chak zawkin hma lak ni bawk se.

Heng bakah hian, mi tamtak chuan an harsatna hi a rukin an pai a, a ruk thei ang berin chinfel dan an dap bawk thin. Chuvang chuan direct leh indirect-a tanpuina an dawn theih natur ‘chanel leh
platform’ mumal tak an mamawh a ni. Hasatna tamtak hi ‘a tawng tawhte’ atangin chinfel awlsam dan a awm bawk a, chung chu awlsam taka ‘amamawhtu’ ten an hai chhuah zung zung theih tura siam ni bawk se a tangkai hle bawk ang. Tichuan, heng rawtna beitham tak atangte hian a belhchhah tur pawh tamtak kan hmuh belh zel theiin a rinawm.

2.3.    Social Media Luhchilh-a Hman Tangkai
Media leh a content (a thil ken tel) hi a tuitang lo zawnga thlir tlat tan chuan ‘mihringte tana thil hnawksak’ ber pawla chhuah theih zing ami a ni. Amaherawh chu, ‘damdawi tangkai tak, hmansual theih si’ ang deuh a ni. Khawlohpui nana hmang an tam ang bawkin, mihring nun tihchhiat sak pawh a ngah takzet a ni. Amaherawh chu, he thil hi ‘boruak leh tui’ ang lek leka mihring nuna bet, a lova ni khat em pawh mihringte mumala min awm tir thei lotu ani lawi a. Communication lama mi thiam tam tak chuan ‘media-in mihringte tana chhiatna leh tangkaina a neih hi a hlawk thei ang bera hmachhawn tur chuan luh chilh bak aia tha duhthlan tur a awm lo’ an tih ang deuhin, BCM thupui ber pakhat Pathian Ram-in a hlawkpui lehzual theih nan kan luhchilh-a a hman tangkai dan kan dap belhchhah zel hi a tul hlein a lang.

A  chunga ‘chona’ thu kan sawi zawng zawng hmachhawn nan a hman theih a. Direct leh indirect counseling tih nan, public awareness leh guidance hmalak nan, chanchin tha/kohhran thurin leh pawm dan humhalh nan leh puanzar nan, mi dangte Krista hnena hruaina hmanrua atan, mite kohhran leh rawngbawlna lama inhnamhnawih tir nan, zirtirna hrisel lo beihna hmanrua atan, mite Christian nun dan tha leh awm dan mawi zirtir nan, hnam ziarang leh chin dan tha humhalh nan, kohhran hlat san takzette  thlen phak nan leh Krista lama hnuh hnaina hmanrua atan, Khawtlang sualna (social evil) tinreng beihna hmanrua atan, Pathian thiltih mak leh an nuna Pathian hnathawh mak (direct encounter with Christ) Pathian mi ten an puanzar nan, kawng hrang hranga kohhran inzar pharh nasat zawk theih nan, adt.

Thil tha kan hriat zawng zawng  he hmun-ah hian tih a lengin a rem vek tih mai a chakawm rum rum thin. Pathian /kohhran mi-in ‘tisa mi’ nan leh ‘Pathian thutak tluk san phah nan’ emaw ‘a rawngbawl mek aia buaipui zawk’ leh ‘a hnawksak zawng a’ a hman (dawn) chuan kan khapin kan dodal ngei tur a ni. A tangkai thei ang bera hmang tura infuih hlamchhiah a a khap zawnga hmalak erawh ‘hmalak tum dan sawt lo ber’ te zing a mi, tuikhuah putru huau huau chunga a thlang lam tui tling thliarkang tum ang chauh a ni ang. (Social) Media luh chilh tak taka, hmang tangkai lehzual tura hmalak hi ‘rawngbawlna lama thangtharte hmathlir’ pakhat a ni e.

3.    Tlipna
‘Kohhranin chona a hmachhawn thenkhat’ kan tihte hian a huam zim hle a, ram pum huap-a rinna leh thlarau nuna chona kan hmachhawn pawh duh angin kan tarlang meuh lo. Heng kan tarlan leh hmaih tamtak kan la neihte pawh fimkhur taka kan hmachhawn theih nan, chunglam finna nen Lalpan a kohhrante hruai zel se la. BCM Mission innghahna thupui- Pathianram a lo zau a, a lo ngheh a, a lo lanfiah deuh deuh theih nan kohhrante hi Lalpan mawlsawmna tamtakin vur belh zel rawh se.
______________________

[1] Deu 30: 19; Deu 11: 16;  Deu 5: 33; Deu 17ff.

[1] http://www.vanglaini.org/tualchhung/20890#sthash.0Yzp2BQo.dpuf.18.12.2014

[1] Ibid.

[1] http://zalen.co.in/mizoram-liquor-prohibition-control-billact-2014-chungchang/.18.12.14

[1] Vanglaini (3rd December 2014) http://www.vanglaini.org/tualchhung/28522#sthash.BOvOnz20.dpuf

[1] BCM Constitution and Rules (Aizawl: Baptist Church of Mizoram, n.y), 200.

[1] Ibid., 201

[1] Ibid.

[1] Ibid., 235

[1] Ibid.,262

[1] Ibid., 290

[1] See. “Thawnthu Lam Panin” in Kohhran Beng (January, 2003?) and “Online Mission & Online Missionary” in Kohhran Beng (September, 2012).

[1] Henry D’Souza, “Catholoc Communications in India Strength and Challenges” in Communication as Mission, ed by L.Stanislaus & Jose Joseph (Delhi: Cambridge Press, 2007),19-21.

[1] http://qz.com/300478/everything-you-wanted-to-know-about-how-india-watches-porn-in-one-map-and-five-charts/.21.12.2014

[1] Kum 2007-ah pawngsual thubuai Mizoramah 83 a awm a, 2008-ah 77, 2009-ah 83, 2010-ah 93, 2011-ah 77, 2012-ah 102, 2013-ah 88. See also https://www.facebook.com/ChanchintharMizo/posts/483802618415756?stream_ref=5. 21.12.2014

[1] The Information Technology (Amendment Act) 2008 & National Cyber Security Policy -2013

[1] ‘Nunna lalchhungkua’ ho hi atir atanga ‘Mizo/Hnam Sakhua’ vawrh darhtute an ni a. Ram leh hnam hmangaihna kawr-ah hmangin, fing vervek takin an thurin leh sakhua-ah mite thlemluh an tum a chu chu an agenda lian ber a ni.

[1] BCM Constitution and Rules, Op.Cit., 168-171

[1] Ibid., 174-175

[1] Social Media-te hi a theih ang angin kan luh chilh ve mek a. Amaherawh chu, he thu ziaktu teh dan chuan BCM hian rahbi khat a dai ve det det chauh a ni. Luhchilh inti ngam tur pawh kan la ni meuh love.

(25122014)

KRISTA RUAI KILTU

INTRODUCTION;

He skit hi December, ni 6,2014 zanah Serampore College BornFire Prog. kan hmanna-ah BD zirlai ten an chang a, a tha ka tiin rilru a khawih hle mai. X-Mas vuakvet a he tiang lemchantawi mamawh kan awm takah tiin a script tlangpui hi kan ziak a, chan thiam leh thiam loh azirin rilru a hnehin a hneh lo bawk thei ang.

1. Dawhkan 1 ah thil tuihnai eng emaw  chhawp ni se.

2. Chu dawhkan chu puanvar veka inthuam Isua lema changin a din chilh ang.

3. Dawhkan hma hma lam Fit 5 vel ah, Puan dum veka inthuam Setana (thlemtu) lema chang mi 4 vel an intlar ang. Tlar hnih in, sir khatah 2 sir lehlamah 2 in ding ve ve se. Isua, dawhkan bula ding pana lo kal turte thlemna chi hrang hrang nen an lo dang thin dawn a ni.

4. Setana lema inthuamte hian puan dum thla nei thei inbel se, an thlate chu zawi muanga zap velin dawhkan hma lamah chuan dawhkan hlat lutuk si lovin thla zap pahin an che sawn thei ang.

5. Isua bula lo kal turte an lo thlemna tur - Zu Bottle, Pawisa tam tawk, Thawmhnaw mawi, Nula hmetha koh chhuah mai theih ( a remchang apiang), etc lo inrin lawk tur a ni a, Setana lema changte hian an thla hnuaiah a then hi chu an lo thukru lawk thei bawk ang.

6. Music a chawih tur lo play ruai ruai tur a ni

7. A Story tlangpui Mike nena lo sawi zel tur awm bawk se, tichuan a hnuai ami zulzui hian a sawi ang...

Scene 1: Lal Isua, mi tin tana he khawvela lo kal chuan RUIAI ropui tak buatsaihin a ruai thehpui tur hian mi zawng zawng a sawm a, chu ruai theh tur chuan mi chi hrang hrang an lo kal a, mahse kawng laka thlemna chi hrang  an tawh thin avangin, mi nazawng ruai theh tur hian Isua bul an thleng zo lo thin.(Isua lema chang chuan ban phara hmun tin en kual velin chet ziain a ruai thehpui tur chuan mi zawng zawng a sawm ang)

Scene 2: Isuan ruai theh tura mi a sawm lai hian Dawhkan bul/hma lama Setana lema changte chguan an thla zarin an lo tei ve sek ang a, a chang phei chuan Isua chu an nuihsawh ang. Chutihlai chuan kil khat atangin/mipui zing atangin Tlangval 1, Isua sawmna lam pan chuan a lo chhuak ang a, dawhkan hma lama Setana lema changte chuan lo zim in (khawih si lovin/thla zap kual pahin) Zu Bottle hmangin an lo thlem ang a, a tirah chuan tlangval chuan a hnial ang, mahse a hnu fe-ah Bottle chhin hawnga an intir chinah chuan Isua ruai/sawmna lam chu a hre chang tawh lo ang a, Setana lema changte nen chuan lam hoin Isua dawhkan thleng lo chuan sir lehlamah Setana lema changte chuan an hruai peng daih ang.(He tiang zel hian a hnuai amite pawh hi a awmang thei ber turin chan zawm mai tur a ni.

Scene 3: Isua chuan a ban pharin thahnemngai takin a bul vel dak kualin a sawm vel zel ang a( lemchan lai hian tawng loh tur a ni), chutih lai chuan Nula thiandun ( Or 2 ai tam pawh), Isua sawmna lam pan chuan kil khat atangin an lo chhuiak ve leh ang. Mahse dawhkan (Isua dawhkan) an thlen hma chuan Setrana lema changte chuan an thla zarin an lo hual leh ang a, thlemna chi hrang hrang an lo tawktar/hmuh ang. A theih ang angin an lo0 hnar ve ang a, Mahse thawmhnaw thar/Zungbun/Rangkachak thi an hmuh chuan thlemna l;akah an tuiral zo ve leh ta. Awlsam te in sir lehlamah Setana lema changte chuan an hruai bo ve leh ta mai (Isua ruai kil turin an thleng zo ve leh ta lo)

Scene 4: A chung ami ang bawk khian.... Pa Pakhat Isua sawmna lam pan chuan, kil khat/mipui zing atangin a lo lang ve leh ang. Setana lema changte chuan an lo pan leh vat ang a, Sum tam tawk a hmuh chuan i he lo vin an hruai bo ve leh ta

(He mi Scene dawt-ah hi chuan engzat pawh a Scene kan siam chawp thei ang. Thlemna tur thil kan neih that a zir leh mihring/lem changtu an indaih a zirin hei hi siam belh a siam belh loh mai tur a ni).

Scene (Tawp ber): Tlangval/Nula pakhat pawr taka inthuam emaw, Christ hmel taka inthuam, Isua sawmna lam panin a lo chhuak ve leh ang a. A hma a thlemna, mi dang an thlem thluk tawhna chi tinreng hmang khan Setana(te) chuan an lo thlem ang a, a hnar zel thung ang. Chu ti-chung pawh chuan Setana lema changte chu an beidawng duh lovang a, Nula/Tlangval chu hruai luih an tum ang. A mangang chu a awm hmunah chuan a thingthi thuai ang a, zaizir in a tawngtai ang. Chu tihlai tak chuan Isua dawhkan bula awm chu lo thawk chhuakin Tlangval/Nula tawngtai mek pui tur chuan a lo pen chhuak ang a, a ban vaiin Setana lema changte an tlu dual ang.

Isuan Tlangval/Nula tawngtai mek chu a lo kuah ang a, chutihlai tak chuan Setana lema changte chu lo tho lehin an thla zapin Isua an lo bawh ang, Isua chuan Tlangval/Nula tawngtai lai chu a phen/veng tlat ang a, Setana lema changte chuan Isua chu a awm hmunah chuan a theih ang anga an kuta chumin an dirim ang. Tlangval/Nula chu lak/chhuh sak an tum ang. Isua chu an chum ang a, an hlap ang a (kenbeh laia misualte tana a tuar zia tilang thei ang ber turin chetze hrang hrang hmanga diriam/kut thlak mai tur a ni).
He tia Isua an sawisak lai hian a ni thung chuan Tlangval/Nula tawngtai a thingthi mek chu vengin an sawisak ang ang chu a lo dawh zel ang a.

CLIMAX: Mahse vawi lehkhatah thunei hmelpu a lo ding chuak phutin a kut 2 chu sir tawn tawnah vai/zap in Setana lema changte chu a zap kiang ang a, hlau em em in an tlu phung ang.Che chhunzawm tur reng reng an awm tawh lovang.
Tlangval/Nula thingthi mek chu muangchanga kai thoin dawhkan lam a panpui ang a....A dawhkan buatsaih chu hlim em emin an kil dun ang (Hla inrem/Music inrem a awm chuan play chhunzawm tawh mai tur a ni). Chuan lemchan chu a tawpang.

(He lemchan tawi hian a zirtir chu - "Krista Ruai kil tur hian mi zawng zawng sawm kan ni a, Thlarau Thianghlim sawmna chu mi chi hrang hrang ten lo dawngsawng in Thlarau lam Ruai kil ngei turin an inbuatsaih thin. Mahse he inbuatsaihna kawngah hian mi tam tak chuan thlemna chi hrang hrang - Nula, Sex, Sum lehpai, Thuamhnaw, Zu, Drugs, etc an banphaka a lo awmin an hnar zo lo leh mai thin a. Thlarau Thianghlim sawmna/Aw eng emaw chen an lo ngaihchan tawh leh zawm tawh chu kawng dangah an pensan leh thin. Chutihlai chuan, mi rinawm, thil dang zawng zawng aia Isua thlang thinte leh, thlemna nasa tak hmachhawna paltlang thinte chuan Krista Ruai hi Isua nen hlim takin an kil thei thin a ni")

Lalpan he lemchan tawi hmang hian mite thinlungah thu sawi zel rawh se!.

‘A Person who Receives Praise from God’

SERMON ON 16TH, Nov, 2014

(HOLY COMMUNION SERVICE)

 (Ps 62:1-12; Rom 2: 17-24)

Prayer: Though, your humble servant, who is standing before you and your people, is too small to make known your holy words, I came to thee, O Lord, expecting your blessing. I am only like empty vessel that needs sources and supplies in order that this simple /tool/instrument may become a channel of blessing for people who come before you. Speak to us, speak to your people through your servant, through your words, through the bread and wine and through various elements that have been consecrated in your name. We pray………….AMEN!

The chosen texts for tonight have been taken from Ps 62 and Rom.2.

Before i prepared my sermon for this evening. i read these 2 texts several times, and I also prayed to God for several times, expecting that God would bless me and would speak to me trough the chosen texts.

Therefore, after waiting God for a couple of weeks, one thing that has come to my mind at the last moment was – ‘A Person who Receives Praise from God’. Therefore with this theme we will meditate upon the words of God in this evening service.  (But, i feel little bit sorry to say that this theme is taken not exactly from the chosen texts, but from the following verses of the same chapter of the chosen texts)

However, as we meditate upon the words of God through this theme, it is good to note that, the theme – ‘a person who receives praise from God’ can be understood in various ways, for example – ‘a person who pleases God’ or ‘a servant of God, to whom God has shown his favor’, etc. so these diverse expressions have disclosed that there can be a number of corresponding and parallel themes of this type.

Well- Just, before, we move on to the core topic, I want to begin my message with a story which is short, and at the same time very interesting. I want to begin with this because i believed that this story will give us some clue of the message that is going to be delivered.

*I do not know whether you have ever heard about a missionary, whose name was - Tailor Smith (some of you might know about him and might also read about the story), he was a missionary, and his story begun like this - while he was enjoying his missionary furlough program, he was invited by some Christian organization to preach and to give some reports in their conference organized by themselves.

So as he went there to deliver his message and to give some reports. While he was on his way (i.e. before he reached the place), he was suddenly caught up by some unanticipated cold fever that simultaneously had affected his throat as well as his tongue. So from the moment he was being caught up, he was unable to speak properly.

Therefore, when he stood up in the pulpit to deliver his message, he was unable to speak aloud because of what he had on the way. It has been written as – ‘only few people who were in the front, had been able to follow and could knew the message that the preacher had delivered from the pulpit.’

But at the end of the service, one imaginable and unbelievable thing had happened outside the conference hall. One man who was in the balcony at the moment while the preacher preached, came to Tailor Smith, giving his hand and said to him ‘Sir, before I listen to your message, i was not a believer, but from the moment you delivered the message, I have decided to follow Jesus, I want to become a Christian’. Then he continued, telling another wonderful story, he said, ‘I was unable to know what you have said from the pulpit, but when a saw something which was in your, that compelled me to decide what I have decided.’

How wonderful and amazing story it was, it’s really amazing! Though the man was unable to hear the message delivered from the pulpit, the man, on the other hand could see what was in the preacher.

The truth, the light or the image of God that was in the preacher might be something that compelled a man to surrender before God.(This story is being modified by me to make more effective to the listeners)

#Friends, the reason why I want to reflect upon this short story is not to emulate (copy or imitate) what is impossible for us, and not to reproduce something extraordinary experience that a person has possessed with the help of the power of the Holy Spirit, rather something which was in the person, i.e. – ‘the power of truth’ or ‘the true light’ that has a power to inspire and motivate others.

Alongside to this short story, i have another interesting account that has been recorded in our Bible – i.e. one of the greatest sins that the people of God, Israel, have committed, during the Old Testament time.

But as we make a few expressions on this account, it is good to acknowledge that – In the bible, there are also a number of prominent people who did so many great works, miracles, and wonderful things for God. There are also several God’s people who did good and great things for God as well as who pleased God. We also have many people who had been setting numerous excellent examples for people at the time and even people today. Indeed, they were not only pleasing God but also able to sacrificed their lives even till death for God shake.

But when we examine the story of Israel, especially the story that can be seen after ‘exodus event’ and before ‘exilic period’ – Their spiritualities as a whole, sometime looked astonishing. The unimpressive behaviors and characters they possessed were very shocking or appalling for many people.

Several narratives of the OT have clearly disclosed these kinds of accounts, these kinds of behaviors and experiences. (Joel & Amos); see also Mt23:1ff
Then the question which is set before us therefore is - Why? How it happened?

We will try to give the appropriate answer for this; in order to do this, let us put our imagination back to the O.T time –
When they came to the Temple, their religiosity, their commitments to God, personal dedications they have rendered before God, their spirituality inside the temple had been appeared as ‘very deep’. That means, the ways they behave inside the temple were very impressive and at the same time very inspiring. But when we examine their lives outside the temple, it was completely a reverse one. The community or the society where they lived was no longer a pleasant and lovely or a blessed one as they have done inside the temple.

This does mean that;
- The deepness of their spirituality inside the temple does not reach beyond the boundary of the temple.
- The images of their community where they lived and the atmosphere they made inside the temple were incomparable. It becomes unmerited to remark.
- It may also mean that, while they have rendered their best to please God inside the temple, their lives outside the temple unable to please God.
- It does also mean that, while they were trying to please God through various worshiping services, they, on the other hand, have no longer cared about their social lives (to please God).

Then, if these pictures become the lives and spiritual condition of the people of Israel, what would be the result/consequences of their religiosity?

1. If their spiritualities, their relationships with God have created a boundary; the lives, commitments they have rendered for God may not be able to reach ‘up to the mark’ to please God.

2. If their social lives, private lives, or their isolated lives (were) unable to please God, correspondingly, there will be no hope/chance to please God through various worship activities inside the temple.

Therefore, friends, according to my observation, these are - the hidden message that we can unveil from these particular passages – i.e. a chosen text of Rom 2:17-28.
Though these particular passages (i.e. Rom 2:17-28) do not tell us directly the main picture; - the image of the Old Testament religiosity and the Old Testament other side of spirituality has been clearly portrayed in this passages.

The text says;
- V21, you, then, that teach others, will you not teach yourself? While you preach against stealing, do you steal?
- V22, you that forbid adultery, do you commit adultery?
- V23, You that boast in the law, do you dishonor God by breaking the law?
- V 24, for, as it is written, ‘the name of God is blasphemed among the Gentiles because of you.’
Therefore, a brief summary of these verses could be – though they have boasted the law, their behaviors, attitude, manners could not please God.

Therefore, as the scripture tell us, notified and directed to us, now is a time to reexamine/retrospect ourselves in order to reach ‘up to the mark’ to please God. Otherwise, if our outward lives make us unable to reach ‘up to the mark’ to please God; that unimpressive and unpleasing lives will also put us among the people whom we considered as people who used to blaspheme the name of God.

If the name of God is blasphemed among the Gentiles, among the community of believers, among nominal Christians, among the backsliders, because of what we have been done, – because of our unbalance spirituality, our worship lives, and our distorted lives; these lives will make us guilty, unaccountable before God.

Then, there will be no hope to please God with these lives. If God does not please to us, our services, our commitments, our worship and spiritual lives will not have roots and values. It will be in vain. It will be in futile.

Therefore, in order to please God and in order to receive praise from God, then, what life would be worthy which is more substantial and significant for all of us? What life would be more appropriate to become praiseworthy and to receive a reward from God?

It is Apparent and clearly mentioned that, there can be a number of options for this, but since we already have ‘selected passage’, we cannot simply turn aside from this selected texts. Therefore, let us turns to Ps62: 1-12
1. V, 1&2 say, ‘For God alone my soul waits in silence; from him comes my salvation. He alone is my rock and my salvation, my fortress; I shall never be shaken…’
2. V, 7& 8 say, ‘On God rests my deliverance and my honor; my mighty rock, my refuge is in God. Trust in him at all times, O people; pour out your heart before him; God is a refuge for us.’
3. V, 10&11 also say, ‘Put no confidence in extortion, and set no vain hopes on robbery; if riches increase, do not set your heart on them. Once God has spoken; twice have I heard this: that power belongs to God.

Therefore, according to this psalm and according to my assessment, this psalm tells us that;
- People who relay on the salvation of God, who use God as for his/her rock, as his/her foundation, as his/her fortress - will please God.
- Who puts his/her trust on him, uses him for his/her refuge, and puts confidence not in the power of earthly richness or lawlessness but in the power of God…will please God.

This psalm clearly reveals the testimony of its composer; it also reveals his/her spirituality and commitment to God. Furthermore, this psalm also discloses the relationship between God and a person, a person who relay his/her life upon God the redeemer.
Friends, let us also put our trust in God.
- Let our testimony be revealed, not only from our actions inside the chapel, but also from our entire lives.
- Let our outward spirituality and worshiping live be identical.
- Let our entire spirituality be remaining the same at the time of rainy, winter and summer season.
- Let us worship God in truth and spirit, not only to the place where we worship God as a community, but also to the place where we are alone, where we are with friends, even where we are isolated.

A person who is having this kind of lives will become someone whom we considered as worthy/commendable to receive praise from God.
May the Lord God bless us all.....

(Needs revision...K.Zartea)

KA FATE TAWNGTAINA

Kan fate hi Jaira Lalnunpuia khiangte (Jaira), kum 8 leh Joseph Lalnunsanga Khiangte (Tete-a) kum 7 te an ni a. Madurai atangin 2013 kum tir (June) thla khan rawngbawlna thilah Serampore-ah kan insawn a. Holy Home, an school kalna a admission kan lak hlim hian an test-naah engmah an sawi/zih duh loh vangin fimkhur thuhla-ah 'pawl ngaiah thu leh mai se' an hotu tur ten an tih chu kan hnial lem lo a, tichuan tunah hian Jaira C/L-II, Tete-a, K.G-II an zir mek a ni.

Vai ho kara school kal an ni bawk a, an rualpui vai ho an tluk lovang tih hlau reng rengin Nu ber hi a tang em em thin a, Pathian khawngaihna zarah a tih pawh an ti tha ve thawkhat viau hrih. Kum hmasa  khan 93. something?% vel Tete-a hian a lo hmu a, A U hian 91% vel a hmu ve niin ka hria. Naupangte e ti lovin lehkha hi an zir nasa em em a, ni tin tlai dar nga a rik hma loh chuan tumah Serampore campus naupang pawnah an chhuak ngai lo. Tlai dar 5-6 hi infiam hunah an hmang a, zan lamah pawh dar 10 - 11 thleng te hi an lehkha zir dan a ni.

He ti taka an rim avang hian exam zoh hi an nghakhlel ve thei em em thin a, chutiang boruak karah chuan he thil(thar) 'KA FATE TAWNGTAINA' tih hi a lo zi chhuak ta a ni.

Dt. 11th,Sept,2014 : Dt. 11.09.2014 hian exam an zova, nuam an ti takzet a ni. Tlai a an infiam bakah zanlamah pawh Games khelh thahnem an ngai hle a, Jaira phei chu a Nau leh a Nu-in an menpui peih toh loh thlengin an Room-ah (Computer room leh an lehkhabu ho kan dah khawm bikna) Games a khel a, kei erawh hna ka la ngah avangin ka study room-ah dan pangngai angin ka la tul em em thung. Zanlai 12 a hnaih thuak tawh avangin a room-ah ka va kal  zawk a, a Games khel lai chu dah a mu tawh turin ka hril zawk a, "aw le' a tih ve mai bawk avangin study room-ah bawk ka let leh ngal a ni. Computer a shutdown a, a inthiar zo khuma a lawn chu a mu mai turah ka ngai a, mahse phun ri mawlh mawlh ka hre ta tlat mai. Mak ka tih em avangin ka thutna atang chuan ka va thlek a, Pa tana thil mak em em mai ka va hmu chhuak ta a ni. A mut hmunah chuan thu chungin a thiam dan danin a lo tawngtai mawlh mawlh a...Ka en reng a, ka fapa kum 8 emaw lekin mahni a tawngtai nachang a hre ta ka hmuh chuan lawmna leh mak tihnain ka khat a, ka hnuk a ulh ti-tih tlat mai. Min hriat hlau tak chungin ka ngaichang reng a, a tawngtai zawh chuan a Nu bulah chuan ngawi rengin a mu ve ta a ni.

He thil hi han sawi belh vak ngaihna ka hre lo. Rilru zawng zawng a "Lalpa ka lawm e" tih mai loh chu sawi tur pawh ka hre lo. A Nu-in tawngtai a zirtir rah  a ni a, Nuapangte kum 8 mi lekin 'ti-rawh' tih vang pawh ni lo, amaha "Lalpa' hming lam nachang a hria kha, Pa tan chuan lawmna tham' tih loh rual a ni lo. Lalpan zahngai se, heng aia lawmna nasa zawk hi kan fate atangin kan la hmuh belh zel ka beisei tlat a ni.

He (a hnuaia) pic hi chu 14.09.14 ami a ni.

 



 17th,Sept,2014: He mi zan hian ka study room-ah tul takin ka awm a (ka room leh Master Bedroom hi insi reng, mahse room hran hlauh si, a kawngka atang chuan lhum pawh hmuh phak mai a ni), Tetea mu tur tawngtai pawh ka room atang chuan ka hre phak leh reng mai. Ti hian a ti ve thung........" Aw Lalpa zanin-ah mutna hmun tha min pe a, kan thil hlauh-ahte i vantirhkoh ten... (chuan)... zanahte ka mu tha thei lo thin a (a mu hi a muhil lawk lo fo thin)......kha tiang khan min mut tir tawh suh ang che...." tiin.

Eng emaw lai atang khan tawngtai hi an ngai pawimawh ta riau a, Nu & Pa zawk-in tawngtai awm huna kan tawngtai mai lohte hian 'Nu/Pa, i tawngtai dawn lo em ni' an ti mai thin.

A Nu hian School an kal theih tirh atangin, school kal tura in an chhuahsan hma hian ni tin (bahlah miah lovin) an lu chungah kut nghatin a tawngaisak thin a, an thla a muangin, tawngtai lova school kal hi nuam an ti reng reng lo.

An tet lehzual lai: hian....(Bungtlang N Bial kan awm lai) " Lalpa Pathian hi kan tih a ni tih kan fate hian an hriat theih nan, chhungkaw tawngtai kan neih reng rengin, tihtakzetin chhuata thingthi ngeiin kan tawngtai thin tawh ang" tiin kan Nu Pa in rawtna kan siam a. Kan bei ve tlauh tlau thin. Mahse kan fate avang hian a lo applicable lutuk lo deuh a, a chhan pawh tawngtaia kan han thingthi kha - a u zawk hnung lamah a lo lawn a, awlsamtein kan tawngtai lai reng chuan koki-ah a lo thu leh van thin, chu chu a nauin a thik a, a theih ang angin a lo inban kai ve leh a, thingthi chunga naupang 2 koki chhuan  bawka tawngtai chu a lo har riau mai a, khup nghahchhan kan siam lem lo bawk nen..."a... an leikan deuh huna chhunzawm leh atan i titawp hrih mai ang" kan ti leh ta a ni. Khang hun kha a rei lo hle a, thlir kir chang hian thil ngaihawm-ahte pawh a lo chang ve lek lek ta mai. Tunah chuan hma kan lo sawn ve takzet ta a ni e.

"Lalpa,  i hma a ka kunpui theih tur Fate min pek avangin ka lawm em em a ni"

https://en.wikipedia.org/wiki/Baptist_Church_of_Mizoram Ka Edited Ve Hmiah Mai.

Note : A hnuaia thute hi han chhiar la. rawng pawla chhinchhiah chin zawng hi Dt. 09.08.2014 (11.09PM) hian ka Edit ve hmiah mai. A bak a inziak sa hi chu ka khawih danglam lo ( dik lo, edit ngai a tam hle) BCM member zat hi 2007 statistic angin tarlan a lo la ni a. Tin, Education a kan hmalakna Baptist Higher Secondary School, Serkawn hi tarlan a lo la ni lo bawk. Hei bakah hian Mission bul intan dan tlem leh. 2012 thleng a, Mission thlirna tawi ka tarlang bawk. Wikipedia a thil ziahte hi Account neih chuan Edit theih a lo ni a. A tih chhinna chauh a ni a. A tul chuan revise/ennawn emaw la tih zel pawh ka tum ang. Tum lawk lem lova ka thiltih a nih vangin hriat reng nan hei hi tah hian (ka blog-ah hian) kan tarlang ve mai mai a ni e.

Baptist Church of Mizoram
From Wikipedia, the free encyclopedia

The Baptist Church of Mizoram, abbreviated BCM is a Protestant denomination of India and the second biggest church in Mizoram state in northeast India.

The church was founded by Baptist English missionaries Rev. JH Lorrain (Pu Buanga) and FW Savidge (Sap Upa) in 1894. It has its headquarters at Serkawn, which is a missionary station and town close to Lunglei city, the second biggest city in Mizoram, a minor part of India bordering Myanmar.

Today BCM has 160,344 members in 606 local churches (BCM Statistics 2013-2014).It is the second biggest church in Mizoram after the Presbyterian Church of Mizoram, which was founded in 1897 by an English Presbyterian missionary Rev. D.E. Jones.

Rev. R.A. Lorrain, younger brother of Rev. J.H. Lorrain and founder of the Evangelical Church of Maraland (est. 1907), was the first pioneering missionary to the Mara people in the southernmost part of Mizoram state, completing the task of evangelizing the people of the whole state - Presbyterians in the north, Baptists in the middle and Evangelicals in the south.

Contents

    1 Education
    2 Mission (Beginning)
    3 A Concise Account of Mission Department
    4 Affiliates/Association
    5 See also
    6 External links

Education

The Baptist Church of Mizoram operates the following:

    Seminary Academy of Integrated Christian Studies for theological studies
    Christian College Higher and Technical Institute of Mizoram for further studies in Arts and Commerce.
    Nursing College in Christian Hospital Serkawn
    Higher Secondary School Baptist Higher Secondary School, Serkawn

Mission (Beginning)

The year 1968 had remarkable significance for the Baptist Church of Mizoram. In that year, the Baptist Missionary Society (BMS), after working for almost 65 years, decided to withdraw their mission work in south of Mizoram due to the Indian Government’s rejection of their permission to stay longer in Mizoram. In the same year that the BMS decided to withdraw their mission work, the ZBM also sent Rev C.Rokhama as the first cross-culture missionary outside Mizoram. Moreover, on 18 January, 1968, Rev C.L.Hminga was appointed as the first full time ZBM Secretary, and the ZBM had also organized its own office in a separate building. From this time onward, until the Assembly of BCM decided to form a new structure, all the office works of the ZBM was conducted from this office.
A Concise Account of Mission Department

A concise account of the BCM Mission works, as it stands for 46 years (1966 – 2012) from the inception of the BCM Mission Department as the Zoram Baptist Mission, can be made as follows:

Missionary Personnel ZBM started cross-culture missionary work employing only two full time missionaries in 1939. Now, in 2012 BCM Mission Committee has more than 800 mission workers including missionaries.

Mission Fields and Stations

BCM Mission Committee has 23 mission fields including mission stations in different parts of India and works in partnership with other mission agencies outside India.

Mission Fund The ZBM (as its previous name) had only Rs. 12.50p (Rupees twelve and fifty paisa) in its initial stage. Now the BCM Mission budget of 2012 - 2013 has grown to Rs.11, 79, 78,000.00 (Rupees eleven crore seventy-nine lakhs and seventy-eight thousand).

Churches

BCM Mission Committee has established more than 1436 local churches and 25 preaching stations  among different tribes and people groups.


Believers

BCM Mission Committee has roughly 1,81,768  believers in different mission fields and mission stations.

Schools and Students

At present Mission Committee run 54 mission schools within and outside Mizoram, of which 10 are High Schools, 5 Middle Schools, 39 Primary Schools and having around 6500 students.


Affiliates/Association

BCM is a member of the Baptist World Alliance, the Baptist Union of Great Britain, and an active member of the BMS World Mission.
See also

    Council of Baptist Churches in Northeast India
    North East India Christian Council
    List of Christian denominations in North East India

External links

    http://www.mizobaptist.org/ official site of the Mizoram Baptist Church
    http://www.mtkp.org/ official site of the Mizoram Baptist Youth Fellowship
    A brief history of Pioneered Churches in Mizoram
    Baptist World Alliance Member bodies

"BEAR THE MESSAGE OF HOPE AND ANCOURAGEMENT"

(SERMON ON 03.08.2014)

ISIAH 41:8 – 13; MT 10:24 – 33

Prayer    : Lord, though there is power in your words,  human tongue/mouth is not sufficient (enough) to make known the power, deepness and wisdom of your holy words.
Therefore, Lord, we humbly submit this supplication unto you that – as your words have power, touch every one, and let the words of my mouth and the meditation of our hearts be acceptable unto you, O Lord, our rock and redeemer.

The assigned and chosen texts for today have already read by our friends, and these texts are taken from the book of Isaiah and the gospel according to Mathew (Isaiah 41:8 – 13; MT 10:24 – 33)
The first one, historical context of Isaiah 41 is very fascinating to hear. The main content of this chapter is divided into 3 parts;
-    God's care of his people. (v1-9)
-    The people of Israel are encouraged not to fear. (v10-20)
-    The vanity and folly of idolatry. (v21-29)

It may also be good to acknowledge that this particular chapter falls in between chapter 40-55, that means, this particular chapter is belongs to ‘second Isaiah’ or ‘Deuteron-Isaiah’  where the main theme is presented as the second prophet (or anonymous Exilic author) is believed to predicts the coming of king Cyrus, who will liberate the Jews from their Babylonian Captivity and will bring them to the Promised Land.

However, one could get to know that, the contents of this chapter are God’s messages to his people who are under the captivity of their enemies. And these messages are being brought to the people of Israel trough the prophet Isaiah, probably in the year 545BCE.

Therefore from this particular chapter or verses and from behind this particular chapter, there can be a number of significant points which closely have interrelatedness to the service of God and which are at the same very applicable for today context. Therefore, some of the significant points what I want to pickup from this particular texts are;

1.    The people of Israel were captivated. Though this particular chapter does not clearly tell us how the people of God are being captivated, many commentators, the historical context of this verse as well as the message of these particular verses itself tell us that – God’s messages were given to the  people who were under the captivity of Babylonian.
Therefore during this captivity, it is discernable that the people of Israel might lose their hope because of their suffering, they might also experience and undergo diverse forms suffering and pain. Like depression, spiritual and mental dehydration, and many more difficulties.

2.    There was something/reason behind their suffering. Why they have suffered/what was the reason behind their captivity under their enemies?  - One apparent answer we can simply give is - because they have committed sins against God/they have forsaken/they have gone away from the path of God/Their own sins/dis-loyalties cause their suffering –( Read - Is 1:2-4,  & in Ch5:8ff we have seen the denouncement of social injustice)

3.    There was God, for people who are suffering under all forms of captivity. (Many of you might perceive and consider this phrase as plain and simple statement). But this is how the texts appear to let us know – The God, who is always available for his people, is also the God who knows the weakness of his people, who could change his mind, who is able to humble himself for the cause of his people. He is also the God who sees the suffering, pain, anguish, distress, misery, and the sorrow of his people, who is also able to make himself get ready to help, to liberate, and to save his people. This is one of the pivotal points we could find from behind the texts.

4.    This passages also tell us that -The message of God was revealed, and how God showed his love and care to his people – This is found in v 8-10.As the message of encouragement and not to fear, as the message of reaffirmation, and as the message to endorse them that they are chosen people of God. It is also included God intention/assurance to deliver, and the message about God’s willingness to strengthen again his people.

5.    These messages were being made known to the people through the prophet who was also lived among the exiles. This is one of the striking intentions what God always has. If the message of God is to be reached to the targeted people, God allows his messenger to experience whatever the targeted people are facing. In another words, if God has special program for particular people, he puts his messenger to the context where the people lived.

Lastly, as we are focusing the context of these passages, there is another one more thing which i want to mention, and it may be good only for our further contemplation. i.e – in 41:11-12 God is portrayed as ‘one who use to wipe out the opponent of goodies/ favor persons’. The reason why I mention is, this portrayal of God sometimes contradict some of the New Testament teachings, particularly the teaching of Jesus. If we look, Mt 5: 44&45 it says - he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous.& in Mt 9:13 Jesus says, I have come to call not the righteous but sinners.
Therefore the teaching that portrays God as ‘the God who is only at the side of the goody/above the margin, but not to the side of people who against him, and the portrayal of God as God who does not want to put himself at the side of offenders/ wrongdoer, etc is becoming unacceptable teaching, especially looking from the NT perspective.

Nevertheless, from these particular passages, we will try to make our main focus. Therefore, the topic I chose for today is - “Bear the Message of Hope and Encouragement” OR “We are/you are called to bear the Message of Hope and Encouragement”.

When I chose this topic, there were two things that came in and suddenly struck my mind.

1. In order to bear witness or in order to bear the message of God what would be the most important thing for God’s servant that could make us qualify?  (This question talks about our qualification/prerequisite that can make us qualify before God)

2. How significant place/position do we have in the mind/heart of God? /What value do we have/ does human have in the mind of God?
Probably, no one can become the rightful person to give the right/finess answer for this. But, today we will try to give the answer from these particular selected texts and from my experience.

1.    How significant positions do we have/ does the human have in the mind of God?
As soon as this question strikes our minds, we may simply reflect on John 3:16 which says –‘For God so love the world that he gave his only son…’ yes, reflecting from this verse, it is also rightly to say that ‘God puts value human in his heart’ because the text tell us that ‘God love the world’. It is also rightly to say that, God values human because - in the mind of God there is love, which means the place we have in the mind of God is defines in term of love.

But since we have another particular chosen text, we ought to find another suitable answer from this text.

Therefore, if we return and look back to the texts, we know that the people of God have committed many sins against God. How much sins they have committed? – may difficult to recollect within a short span of time. But another significant point what we could see from the text is - they have suffered immeasurable difficulties.  Moreover, another wonderful episode we could found from this text - is God’s messages have come to the prophet Isaiah - the message of God’s willingness to deliver his people from their suffering.

Therefore, reflecting what had been happening in Babylonian, let us put this question before us. So that we can easily get the point - What was in the mind of God?
Was he not the one who punished his people for their sins, was he not the one who sent his people in foreign land to become exile? If he was or if our answer is ‘Yes’, then another important question what I want to put again before us is – If God is the one who punished his people for their sins, then who took  initiative/ responsibility to deliver the people of Israel? Who showed his willingness to deliver his people? Who gave the message of hope and encouragement? The answer is simple – He is/was none other than God, the God of Israel and the God of sinful people.

That means, at the initial stage, God punished his people for their sins, but in a later period, reversing his mind, he showed his willingness to deliver, his willingness to forgive, or his willingness to accept them back as his people. He have shown not only his willingness to deliver, but also have directed his prophet to bring the message of encouragement and hope, and the message of not to fear.

Therefore very significant lesions we could learn and get from this short account is;
-    God is one who could and has authority to punish his people for their sins; he is also the one who allowed and has authority to let go his people in the valley of suffering, pain and sorrow, as well as in darkness. He is also the one who allowed and able to put his people in danger and difficulties.

-    But at the same time, this passage also tell us that - our God is also the magnificent God, the gracious and wonderful God who is able to forgive, who is able to change his mind, who is always get ready to accept and receive back his people. He is able, even for people who forsake, disloyal to him. He is the one who is ready to cleanse the sinners who committed sins against him.

-    Therefore, the concluding answer for this question is - in his mind and in his heart, God puts valued his people. He is willing, often passionate, and even able to eagerly stand for the sake of his people. Therefore, in short, this passage tells us that everyone has value; everyone is precious and valuable in the mind and heart of God.
-    We may also say that – the preciousness/worth we have in the heart/mind of God is something that compels God to do so many wonderful things. And this wonderfulness of God is also something which the human mind unable to comprehend without the help of Holy Spirit.
-    Read - Eph. 2:1-7 

2.    In order to bear witness or in order to bear the message of God, what would be the most important thing that can make us qualify? What important degree does a human need to satisfy God?
Many of us (many people) may simply think, the necessity and importance of educational qualification, where as other may put the importance of commitment, perseverance, sacrificial life at the top. Of course (undeniably), everyone will accept these as human needs for the service of God. And no one will deny the fact that these are some of the inevitable requirement that a person need to possess for the service of God.

But then, what will be the best degree to make us qualify? (Before I give my answer, I want you to give your own answer. And remember that I am not delivering this message to people who have no life in Jesus Christ, but to people who already have long time relationship with Christ).
O.k, just before, we give the answer, let us make some reflection from some ordinary men whose later life became so excellent;
-    Paul was a persecutor before he experiences the great light in his way of Damascus.
-    Peter was also a simple fisherman, who betrayed Jesus several times.
-    Gideon was a simple and ordinary man who comes from the weakest tribe of Manasseh, according to Judges 6:15.
-    St. Augustine’s earlier life was so unpleasing, due to his worldly life, and for having relationship with woman without legal marriage.
But, all have done so many wonderful things for God, in spite of their weaknesses and shortcomings. And in spite of their past life they were rather known as the builder of the church, significant contributor for the growth of the first community, some are also known as - liberator and redeemer of the nation from their enemies, and the defender of the Christian faith.
What important degree have they bore in their lives? What vital important degree did they have to meet the criteria of God to make them qualify to serve God?

My answer is – the degree that can meet the criteria to be a servant of God or to bear the message of God is merely not educational qualification, not good character or highly equipped personality. But rather it is only - ‘The grace of God’, the grace of God which is in the mind/heart of God. I strongly belief and accepted this because only by the grace of God we are made capable to serve God. We are made competent to meet the criteria to serve God.

Eph. 2:5-8 say, “By grace you have been saved…this is not your doing; it is the gift of God” This grace is given not only to save the sinners but it is also one of the foundations of his mission that enables Paul to serve God (Rom1:5; 15:15; ICor 1; 12). He says “I have become the servant according to the gift of God’s grace that was given to me…” (Eph 3:7)

However, when we say that ‘the grace of God is our basic foundation or source that enables us to serve/ to bear the message of God’ it does not mean that – we do not accept the importance and necessity of those human qualities that we need to acquire. Rather we should peruse it, as long as we live.
Therefore friends, let us praise God. Let us adore our Lord God for he makes us qualify to be his servant through the grace that he has in his mind.

Lastly, other important point we still have is; as it is made known to us that - by the grace of God, we are made competent/ we are made capable to serve God. But, we cannot simply stop here, because - we are also given important tasks – the task and responsibility to bear the message of hope and encouragement (as it was given to the prophet Isaiah).
Then, for the concluding part what I want to add another more is;
To whom, why and how we must present this important message? (I will try to give only some of the important highlights)
1.    Remembering the people of Israel who were being captivated under the Babylonian rules. Let us remember that - by the grace of God, we are being called to bear this message of hope and encouragement among the captive people who are being captivated around us under different forms of captivities.
2.    We are also responsible to bear the message of God among the people who have forsaken God, and who committed many sins against God. This message of hope and encouragement is suitable till today, because God is God who is able to forgive and able to admit back the sinners for his people.
3.    We must also remember our beloved neighbors/friends whose life was at the beginning loved God but disloyal to God at the later part of their lives.
4.    Let us also bring this message of hope and encouragement to our own church, the church that has been facing many trails and temptations in the context of plurality and in the context of faithlessness.
5.    As we bear this message of hope and encouragement, let us not forget to remember that our God is a faithful God, who is willing to show his faithfulness even to the unfaithful servant.
6.    Bearing this message of God – one important thing we need to remember is - to bear this message of hope and encouragement, someone will need to immerse/identify him/her-self to the context where s/he is going to present this message. As the prophet Isaiah has done.
7.    As we bear this message, Let us not forget the omnipotent and omnipresent God, the gracious God who is willing to go before and behind his people event to the valley of sorrow where many of his people experience diverse forms of difficulties. As Israelite have suffered many forms of suffering in the land of Babylonian.
8.    Moreover, as Mt 10: 30-31 says, “The very hairs on your head are all numbered. So, don’t be afraid; you are more valuable to God…” what a comfortable and confirmation words it is! For those who bear the message of God. Let us hope that the authenticity of this message will remain the same for those who believe in God and for those who bear the message of God.
9.    Lastly, as God said through the prophet Isaiah that-‘I will help thee’. Let us also remember that - God promise us that he will help us – Even if we face personal and spiritual crisis, God says, “I will help you.”Even if we face a work crisis, health crisis, or financial crisis, God says, “I will help you.”

God has made promise to his people, he promises to people whose commitment is pleasant for God. He also promises us to give strength for every situation. He is the God who does the impossible. (Phil. 4:13, Luke 1:37).