CHILD DEDICATION

(According to BCM tradition)

ORDER OF SERVICE

In obedience to what the Bible says the Baptist Church practices child dedication; and it is always a very important rite in the church. Families dedicate their children together in local churches.  As we dedicate the child this morning, let us all witness this act of child dedication with prayer.  I will read the word of God from ________ first to guide us in our dedication of the Child.

Bible reading:  Deut. 4:6-10,   Mark 10:13-16, etc

Name of child: (minister will make known/announce....)
Date of birth: (-do-)

The parents may come forward as I will be asking questions to them.

To the parents:  
Dear parents, you have come forward to dedicate your child to God. By bringing him/her for dedication, you are not only confessing your faith in Christ,  but also show your desire that the child may grow in Christian life,  knowing the will of God among the people of God who are here are witnesses.  I will ask you questions, please answer these questions from your heart.

Minister: Are you really willing to dedicate your child to God?

Parents: Yes, we do.

Minister: If you are willing to dedicate your child to God will you bring him/her from childhood   in the fear of the Lord, and also guide him/her to the knowledge of Jesus Christ?

Parents: By the help of God we will

Minister: Will you bring the child in faith, holiness, truthfulness, love and good witness of the Lord Jesus Christ?

Parents: By the help of God, We will  

Minister: Will you live a life that is exemplary in the standard of being the followers of Jesus Christ and guide him/her in accordance with the teaching of the Bible and norms of the Church?

Parents: By the help of God, We will

Minister:   (Congregation may stand as a sign of support)
My dear child ________________, in order that you may take part and share in the reign of God in heaven, may truly become member of the church of God here on earth I dedicate you, today to the God Almighty, our Creator and our Saviour.

May the Triune God, the Son Jesus Christ, and the Holy Spirit bless you, keep and protect you, and shine His face like the sun upon you now and forevermore.

Giving Certificate:

Prayer:  Lord, our Almighty God, we thank you for this child ________________. As we have dedicated him/her to you Lord, may you guide, strengthen, protect and sanctify him/her all the day of his/her life. Enable and strengthen the parents to fulfil the promises they have made, so that under their care he/she may grow up in the fear and knowledge of your love and in devotion to you through Jesus Christ our Lord to Whom with You and the Holy Spirit one God in wisdom, power and love, we our offer thanks and praise now and always through Jesus Christ our Lord Amen.

PRINCIPLES APPLICABLE FOR RELEVANT STRATEGIES OF COMMUNICATION IN CHURCH MISSION (1)

{Academic Seminar Paper, presented(to be) on 29th, Oct,2015 at Serampore College, Serampore}

1. Introduction                  K.Lalzarliana
What has been called "the Great Commission," the task of evangelizing the world, was given to the church.  Therefore, from its inception till now, the church has been involving to this great work and endeavor by applying and adapting various methods and strategies. Though it has many experiences of great works of God by getting various profound achievements; on the other hand, there are also unresolved problems among Christian communicators which often impede or obstruct the effective process of the church mission. If these problems are being solved, it is opined that - many mission minded people who actively involved in church mission could have more gains or achievements.

However, in this paper, attempt will be made to disclose the value and effectiveness of certain principles that have been neglected and sometimes omitted by many mission minded people; which at the same time, are believed to be helpful to solve various problems, helpful towards building – rapport; participatory, interactive and relevant communication, etc. And therefore, in order to present these principles applicable, it may, first of all be appropriated to develop a functional methodology.(2) And this functional methodology will be drawn through the principles, guidelines and documents produced by the World Association for Christian Communication (WACC).(3)

2. Christian Principles of Communication as the Basis for an Operative Methodology 
The World Association of Christian Communication (WACC) adopted its Christian Principles of Communication in 1986. It is an official WACC document which was drafted to guide the members of the Association in their thinking, planning and working. The document states, “These principles should guide the work and mission of Christians in communication”(4) and “to examine their communication practices and policies on the basis of the Good News of the Kingdom”.(5) Though the WACC recognized mainly the problems of the existing structure of the mass media and the impacts of information and communication in general, the principles also demonstrate its interest in encouraging communicators to engage in people’s communication process and Christian mission.

Since they are to be used as the basis or guiding principles in disclosing and identifying principles applicable for relevant strategies of communication in church mission, these principles are highlighted as follows:

2.1. Communication from a Christian Perspective
According to the WACC document, the kingdom of God, the proclamation of the Gospel, human beings and other creations, and Christ’s own communication and so on are at the very centre of Christian communication. The document states, “Jesus announced the coming of God’s Kingdom and commission to us to proclaim the Good news to all people until the end of time. Hearing the Good news, living by it and witnessing to it, is the basic calling to all Christians.”(6) Jesus, through his act of self-giving took initiative to communicate the good news of the kingdom of God which addresses itself not only to the whole person and to all people, but also to all creations. Thus, as Jesus set an example, all Christian communicators are also expected to communicate the gospel of love and to show action of self-giving love in their communicative process.(7) Moreover, since Christian communicator proclaims God’s kingdom where God reigns and in which the will of God is done, and that every individual could partake in it, there is no distinction in Christian communication. Rather Christian communicator proclaims oneness and unity by witnessing to the one body of Christ.

The document also recognized the church as a community of believers which is chosen as the instrument for promoting the kingdom. Thus Christian communication sees the church as a means to embody and testify to the central value of the kingdom, in which oneness, reconciliation, equality, justice, freedom, harmony, peace and love are given precedence.(8) The document further notices the importance of an act of worship in which sharing and action of communitarian living prevail among the worshiping community. Furthermore, every Christian communicator is challenged to witness to God’s transforming power in all areas of human life. Because of this, the glory of God and the joy of the people are taken very seriously in Christian communication.(9)

2.2. Communication Builds and Shapes Community
WACC builds on the assumption that genuine or effective communication cannot take place where there is division, alienation, isolation and barriers that disturb prevent or distort social interaction. Just as the document states that “one aim of our works is the breaking down of all kind of barriers which prevent the development of communities with right and justice fall all”,(10) every Christian communicator is directed to work for building up community. It further states, “True communication is facilitated when people join together regardless of race, colour or religious conviction, and where there is acceptance of and commitment to one another”.(11) The statement therefore indicates that the concern for community occupies a central place in the WACC. In Jesus’ ministry, one can also see this concern for community, for example, the calling of the disciples, the innumerable feasts which Jesus partook, the institution of the Lord’s Supper, and the resurrection appearance etc., all affirm Jesus’ desire to enable community. Since the words ‘communication’ and community’ come from the same root word ‘communis’ which means ‘to share’, any true communication should enable building and sustaining community.

2.3. Communication Enhances Participation
One of the most serious concerns of the WACC in Christian communication is participation. This concern arises from the WACC’s belief that participatory communication “can give people a new sense of human dignity, a new experience of community, and the enjoyment of fuller life”.(12) For the WACC, communication is by definition, participatory in a two way process.(13) It refers to the full involvement of participants in communication processes and includes giving individuals access to communication channels and enabling them to participate freely and equally in any Christian communication. Since participatory communication shares meaning and establishes and maintains social relationship, every Christian communicator is anticipated to maintain this principle in their communication process.

Though the WACC stresses its recognition of individual participation in modern communication process especially in Mass media, it also makes concerted efforts to anticipate participatory communication within the body of Christ. This communication demands that the believer, having been incorporated into the body of Christ, ought to participate according to the grace given him/her in the planning, implementation, evaluation, etc., of the communication that builds and sustains the body of Christ. It is essentially necessary to stress the importance of communication which could not only provide space or platform for participation but also facilitate the expression of people’s needs and priorities through effective communication.

2.4. Communication Liberates
Though the WACC stresses its focus on liberation from the power or hegemony of modern Mass media, the focus can also be integrated with the church’s mission in general. The document clearly showed where the WACC stands with regards to liberative dimension of communication. It states, “Communication which liberates, enables people to articulate their own needs and helps them to act together to meet those needs. It enhances their sense of dignity and underlines their right to full participation in the life of society. It aims to bring about structures in society which are more just, more egalitarian and more conductive to the fulfillment of human rights.”(14) It further states, “Genuine communication presupposes the recognition that all human beings are equal worth. The more explicit equality becomes in human interaction, the more easily communication occurs.”(15) In the Bible, Yahweh is seen as the God who entered into human history to liberate the oppressed. This liberative dimension of God’s communications is found in different parts of the scripture as seen in the Exodus event. Thus, as Joshva Raja says, “Mission should be liberative in its praxis, liberating people from exploitation and the force of hegemony… Church and the Christian institution should show solidarity with communities at the margins who are affected by the dominant groups.”(16) In line with this statement or liberative dimension of God’s communication, the WACC appeals to all Christian communicators to persuade their communication for a liberative purpose.

2.5. Communication Supports and Develops Culture
The term “culture” may refer to the complex collection of knowledge, folklore, language, rules, rituals, habits, lifestyles, attitudes, beliefs, and customs that link and give a common identity to a particular group of people.  It also refers to the environment that humans create as social beings.(17) Since every human being is totally immersed into his/her culture, this limits as well as creates the possibility to engage in communication. The WACC holds that “people’s basic culture and need for cultural identity are part of the dignity of the human person”,(18) and affirms that “many countries and people are now rediscovering and redefining their basic cultural identities. This is particularly urgent where culture, language, religion, gender, age, ethnicity or race have been attacked or treated with contempt by members of other cultural groups.”(19) Hence, Christian communicators are anticipated not only to nourish and strengthen other culture but also to support and develop indigenous forms of communication. Moreover, they are also expected to cultivate symbolic environment of mutually shared images and meanings which respect human dignity and religious and cultural values.(20)

2.6. Communication is Prophetic
Prophets are regarded as ones who bridged the gap between God and human or the world. Through the medium of the prophet, God communicates with human. In a similar way, the WACC appeals to all Christians to be prophetic in their communication process in the context of oppression, discrimination and marginalization. The prophetic vocation is to be exercised within the context of the conflict between powers and powerless. It is the responsibility of the church or Christian communicators to exercise the role of prophetic communication combining the memory of freedom in Christ and the vision of God’s community. The document states, “Prophetic communication expresses itself in words and deeds. Such prophetic action must be willing to challenge the principalities and powers, and may carry a high price.”(21) Furthermore, since lies and half-truths are a great threat to communication, the document further appeals to all Christian communicators to serve truth and challenge falsehood and help people to distinguish truth from falsehood.(22)

3. Principles Applicable for Establishing Relevant Strategies of Communication
Based on the above WACC document, the following principles are therefore presented as suggestions towards working out relevant and helpful strategies of communication. It is believed that, besides the above mentioned, these principles will allow more individuals to participate and open a wide range of space or platform for presenting effective communication in church mission.  However, the presenter does not claim to come up with fool-proof readymade strategies, but will present principles that could help give directions for any mission minded people or any individual responsible in creating and establishing relevant strategies of communication in church mission.

3.1. Principle of Formulating Basic Theological Foundation 
Establishing communication principles that underline the significance of theological foundation is a vital need of church mission. It is necessary because formulating reliable basic theological foundation will help the church or any committed person to study and apply God’s example in the effort to communicate the gospel. It will also help committed person to learn and how to engage him/her-self in God’s work according to his way, and will also help to find out the best way to involve in the ministry of communicating the gospel. In other words, this will facilitate mission-minded people to participate and provide space for others to take part in the communicative acts of God. The following significant points are suggested for consideration under this aspect.

3.1.1. Formulating Communication as Theological Concept
Today a growing number of theologians see communication not just as an activity which needs a theological dimension. They either see communication not as one of the many areas of theology or are looking for a theology of communication. They rather project communication as a basic principle and essential dimension of (any) theology.(23) According to this perception, God is seriously seen as a communicating God and his expressions are also considered as communication. The very creation of God, incarnation, Trinitarian nature of Divine, giving of the Holy Spirit, revelation and the whole salvation history, etc., are seen as an acts of God’s self-communication. Moreover, it can also rightly be said that the self-communication of God finds its fullness in the life, death and resurrection of Jesus of Nazareth. Thus, looking from communication perspective, one can rightly consider that the central theme of Christian traditions is the idea of God’s communication.

To substantiate this, the Bible clearly records God as one who is always in communication with creation, especially with human beings. The very creation of humans is seen as an act of God’s self-communication. In creating human beings in his or her image and likeness, God gave human beings the capacity and need to establish communicative relations with each other. Karl Rahner clearly mentions that what is communicated in this self-communication of God is not something about God, but that God shares God’s self with humans in an ontological sense.(24) In realizing all the above views, one can therefore conclude that the concept of communication is right from its beginnings a theological concept. Gisbert Greshake, probably the first to express his view on communication in theological circle, substantiated the mere word of ‘communication’ as, right from its origin a theological expression, Rahner quoted, “communication is from its origin a decisive theological idea which grounds in Christian revelation and has as its theme the centre of the Christian understanding of God and the world.”(25)

Communication is thus a theological principle or a concept which reliable to guides and directs the way how human see, study and live a Christian faith and other. Communication is a fundamental divine fact, and is also a fundamental human fact. The church which is called to communicate the words of God should be constantly aware of this fact in its life, witness and mission. This theological foundation and concept is what the church needs to implant and develop in the minds of its people in creating communication strategy and witnessing the words of God.

3.1.2. Formulating Principles Applicable for Missiological Communication 
In developing a theological foundation of Christian communication, several theologians have presented different theological aspects or bases which have theological significance, for example M. Thomas Thangaraj listed six aspects of God’s communication,(26) Frenz-Josef Eilers also listed the four dimension of communication in which the inner Trinitarian communication, revelation, incarnation and church as communication are considered as the four basic steps.(27) Obviously, each of these aspects or dimensions could bring to light the indispensability of divine communication into church mission. At the same time, as long as the church and the people of God are participating in the communicative realm of God, it is inevitably necessary to present and develop Missiological communication principle in order to enlighten committed people and to build up individuals’ perception on mission and Christian communication.

Though it is not possible to present in detail due to limited space, based on the above suggestion, the presenter would like to present here some important elements to exemplify Missiological communication principles as formulated by Viggo Saagard. These principles however can be considered as example guidelines and principles applicable in Missiological communication and are believed to be relevant in this contemporary situation and context. According to Saagard, Missiological communication starts with the commission given by Christ, Missiological communication place the person at the centre, Missiological communication is receptor oriented, Missiological communication is centred on community, Missiological communication is a process, Missiological communication needs good research and information, and lastly Missiological communication uses approaches that are based on cultural context of the receptor.(28) In line with these above examples, the presenter here further suggests the following principles for developing communication strategy in church mission.

3.2. Principle of Using Trinitarian Model of Communication
Belief in God as Three-in-One is as old as Christianity itself.(29) According to Maylene the term was first used as ‘Trias’ by Theophilus, the Bishop of Antioch in AD 180 and later by Tertullian as ‘Trinitas’ (30) to signify that God exists in three persons. In this Trinitarian perspective, Father, Son and Holy Spirit are intimately communicating to each other in their inner Trinitarian movement. These three persons also live in the supreme mystery of oneness in perfect, loving intercommunion.  Because of this intimacy and oneness in Trinitarian life, it is possible to assert that God is rich in relationships, communication and love for all people. This God models to every individual what the dynamic Trinitarian life is all about - communication, relationship, affection and participation, must be our guiding communication principle. Therefore, the quality of Christian life or communication is to be based on the imitation of this interior life of the Trinity. And Trinity would also become the model for every human community.

For Eilers, in Trinitarian communion, the dialogue between the persons is ongoing.(31) God sent Jesus Christ to the world; He revealed the Father and the Holy Spirit. He further quoted Martini’s statement by mentioning that, “It is also the Holy Spirit who ‘opens’ the Trinity to the world and at the same time unites the world to the Son and the Father”.(32) Therefore, considering this mystic nature of God, it is possible to assert that in Trinity, one can see communicating God, a sharing God, interacting God and participating God.

In the context of developing and rapidly progressing world of today, this Trinitarian model of communication can become a guiding principle for many people. Because, many people, including people of different mission fields and stations are still facing various problems like poverty, illiteracy, starvation, exploitation and danger of losing their identity. All these factors not only hinder effective communication, but prevent or cause to restrict people from active participation in their own communitarian lives and to others. Due to these hindrances and failures in communication; as a result, relationships and the enthusiasm to participate in the communication process between individual, neighbour, and family, even in the church are in decline. In such a situation, the role of the Trinitarian communication would be very applicable. Since Trinitarian communicating God is the God who creates human beings as His image and likeness; because of this very nature of God in human, human beings are able to communicate, and this could be taken up as a model for communicating the gospel.

3.3. Principle of Using Incarnation Model of Communication
Incarnation is, according to Viggo Sogaard, “the climax of God’s Communication”(33) and for Eilers, “the high point of God’s communication”(34) with human. It is a demonstration of God’s self-communication and willingness to identify with those who are to receive his message. From the creation of the world, God has been communicating himself to humanity. He expressed himself at the time of creation; He not only spoke and accompanied with human, but also let his son live too in a social context and led his people into a warm community of believers. By sending his son, He bridged the gap between him and humans and communicated in a way human beings could understand. Incarnation is also the highest expression of God’s giving of self in love. Through incarnation, God was bending down to disclose himself through ordinary situations of human life, thus completely becoming relevant to the context of human beings.(35) In other words, incarnation is an indication of God’s love, acceptance, and respect for humanity. It is also a mark of receptor-orientations that he has chosen frame and references of human beings rather than demanding that human uses his. In doing so, He built a bridge all the way across from his frame of reference to human beings. Through incarnation God has confirmed his approval not only of human form but language as a worthy vehicle to communicate heavenly truth.

Therefore, communication through incarnation is being involved in a context, entering into the real problems, issues and struggles of the people. When God incarnate in the form of human as his beloved son Jesus Christ, he did not just speak to the Jews, but he became a Jew and identified himself with all aspects of the Jews’ life.(36) Through this primary model, God not only seeks an interactive relationship with human but invites every individual to participate in his communication realm. Likewise, our church mission has to be framed and modelled on this incarnation communication.

3.4. Principle of Developing Reign of God-Centred Model of Communication
Trinitarian model of communication leads the presenter to present the dominant theme of Jesus in the gospels, the reign or kingdom of God. It was centred around Jesus’ proclamation in his earthly life on earth. This one phrase sums up his whole ministry and his whole life’s work. However, it is possible to assert that every thought and saying of Jesus was directed and subordinated to one single thing; i.e., the realization of the reign of God upon the earth.

As seen in the scripture, the characteristic of the reign of God would be - love, peace, justice and participation.(37) The reign of God is where persons from all walks of life are invited not only to participate but to enjoy and to share the love of God and living in harmony and equity with all individual. This reign of God model could be a very powerful tool in communicating the gospel. As Jesus gathered his disciples to be the seed and the beginning of God's Reign on earth and Jesus sent the Holy Spirit to guide them, he continues to call all people to come together around him and to spread the kingdom of God across the entire world.(38) Having this vision and realization of the reign of God, the church can also establish the community of the reign of God where every individual could participate, enjoy, and share the community of the love of God, peace, justice and freedom. This model of communication as apparatus to formulate strategy has to be developed in communicating of the gospel.

3.5. Principle of Using Holistic Model of Communication
As Julian Saldanha says, the main concern of Holistic approach that the presenter wishes to present here is “to avoid separating the proclamation of Jesus Christ from the struggle for what he stood for. And the effort is to embody the value of the Kingdom of God in society: peace, justice, freedom, brotherhood, concern for the needy and respect of for human right”.(39) According to this approach, missionaries or any gospel communicators have to focus on the felt needs of human beings. Moreover, immediate human needs such as socio-economic problems, injustice, sickness, starvation, ecological problems and many other concerns can also be included. Therefore, in order to respond to the felt needs of the people - Medical help, skill training, school education, relief and developmental works, social works, and dialogical methods of communication can be utilized as a means. Since this principle concerns not only saving individual soul but aims for the well-being of every individuals, it could be one of the most powerful method employed in church mission.

3.6. Principle of Utilizing Indigenous Forms of Communication
In order to pursue cross-culture mission, some churches have often been employing the principle of the three indigenous process, i.e., self-supporting, self-propagating and self-governing. The purpose of this principle is to create an authentic Christian community. But, on the other hand, though the church strives to achieve its goal in these ways, it often tends to forget or ignore the effectiveness of indigenous forms of communication for and in presenting the gospel message.

As every culture has its own forms - song, dance, festivals, plays, storytelling, and symbols and so on, such Indigenous forms of communication have to be emphasized and utilized in communicating the gospel. Since these channels allow local people or particular groups of people to communicate among themselves and provide space to participate in communication process, it can be one of the most powerful tools for establishing participatory as well as interactive communication in the process of presenting the gospel message. Moreover, since missionaries are often been accused of destroying their (natives) culture, and being accused of trying to implant a duplicate culture to other culture; this form or principle of communication can also be utilized as a mechanism to safeguard particular identity, tradition, custom and culture from assimilation and exploitation phobia.

3.7. Principle of Learning Language as a Starting Point to Focus on Socio-Cultural Context of the Receptors
In some places, missionaries are sometimes accused of not taking an interest in the social-cultural context of the people. In those places, they are accused of not only destroying the culture, but dividing the society of the people they served. Obviously this could be one of the reasons why number of missionaries failed to present effective communication and ignored the significance of participatory communication. In such a situation, it is tremendously necessary for the missionaries to learn the socio-cultural context of their receptors. Though learning of social cultural context of other people can take place in different ways, the first and foremost step that the missionaries have to take up is to learn other language. Therefore, here the presenter strongly recommended that - laying emphasis on the necessity of learning the other’s language and of adapting oneself as a principle for church mission.

Failure in learning and speaking the native language is one of the big stumbling blocks that the missionaries/communicators have been facing in various Christian missions till today. (40) Since language is an integral part of every culture and the most important means of learning a new socio-cultural setting, church has to take this up. Hesswelgrave says, “If one wants to communicate Christ to the people, he must know them. The key to that knowledge always has been, and always will be, language”.(41) And apparently, the mother tongue is believed to be the best medium for communicating the gospel as well as to attract people for establishing more participation in Christian communication process.

3.8. Principle of Establishing Intercultural Communication Training Programme
Though the church is aware of the necessity of providing proper training to its missionaries, lack of infrastructure and facilities for missionary training programme and financial problems has prompted it to send out missionaries after giving them only the most rudimentary training.  The lack of formal missionary training could create adverse effect on the life and work of missionary, and the success and failure of the missionaries in communicating the gospel across cultures largely depends on the kind of knowledge they have gained about the theories and practices of intercultural communication of the gospel.

Thus, it is imperative that the church must give up sending out missionaries without giving proper training. For Herbert Kane, it is an act of consummate folly for anyone to proceed to the mission field without professional as well as theological training. Missionaries needed training in cross-cultural communication, missionary anthropology, the history and theology of mission, world religion and contemporary issue. He believed that it is time to call halt to the unsatisfactory procedure of sending out missionaries who were not adequately prepared. He stated that, “We should do our very best to send out fully qualified missionaries. Anything else is unfair to the national churches and dishonouring to the Lord”(42)  Therefore, if the church wishes to reap a better achievement in communicating the gospel and wishes to take seriously the task of communicating the gospel, the church should provide and establish intercultural training programme to all its missionaries.

3.9. Principle of Giving Attention to Ground Reality and Research-Based Approach to Planning Strategy
In relation to the ‘felt need and real need’, F. Engel, in his book ‘Contemporary Christian Communication: Its Theory and Practice’ mentioned an overriding principle when he stated that “people will not listen to the gospel message and respond unless it speaks to the felt needs.”(43) This leads to the necessity of giving attention to the ground reality and research base in planning strategy. Or in order to find out people’s felt needs and their real needs, one has to give attention to the ground reality and make strategic plan according to the research base. In order to do so, we can follow the functions of communication research in strategy development for church and media as given by Sogaard. According to him, “research can be used to: sharpen the vision, provide information on the audience, make receptor-oriented communication possible, help evaluate media products and programme, assist in strategy development, direct in goal setting, guide in planning, test the effectiveness of ministry, and reveal the necessity of seeking the direction of God.”(44)

In line with the above suggestion made by Sogaars, here the presenter would like to present three ways for doing it: by empowering people with information, by training them to do research themselves, and lastly by formulating reliable principle which gives attention to ground reality and research based planning strategy. It is vital that the church takes this principle very seriously.

4. Conclusion
In Many Bible narratives, God is shown as one who is engaged in the human communication process in variety of ways (45). God shares His care and love within the limits of human understanding, and expresses this within the framework of human communicating abilities. He also conceded to people’s demands in order to show them that He participates in their communication process. His involvement in the midst of human lives is thus seen as an interactive participation. Therefore, God and human beings mutually participate in this communication process by which both participants tried to understand, share and interact with each other. In the same way, the New Testament also portrayed Jesus as one who interacts with his disciples and with his hearers. In order to interact with his hearers or disciples, He was willing to use human culture, language, life-situation, and context. Through this, Jesus tried to build relationship or a community of love where every individual could participate in it. Therefore, if the church desires more fruits in communicating the gospel and wishes to take seriously the task of communicating the gospel among the various cultural and ethnic groups in India and abroad, and if she expects a more productive ministry, it must follow the example set by God and Jesus. And it is suggested that she may be able to do so by incorporating applicable principles suggested above which are believed to be relevant in communicating the gospel.

Endnotes/References:

1. This topic is part of – “Communication Strategies of the Mission Department of the Baptist Church of Mizoram”, M.Th thesis written by (me) the presenter. In order to make more relevant for the ‘Academic Seminar’, organized by Serampore College (Theology Department), few changes as well as modifications have been made.
2. Methodology is the systematic, theoretical analysis of the methods applied to a field of study. It is also defines as the general research strategy that outlines the way in which research is to be undertaken.
3. The World Association for Christian Communication (WACC) is an international organization, which was formed following the merger of the World Association for Christian Broadcasting (WACB) and the Coordinating Committee for Christian Broadcasting in Oslo in 1968. It is an international NGO registered as a charity in both Canada and the United Kingdom. It is a worldwide network of ecumenical Christian communicators whose global office is based in Toronto. It is a membership organization bringing together some 1,500 institutions and individuals in more than 100 countries. Organizations and individuals become members of the global Association, organized for practical purposes into eight Regional Associations (Africa, Asia, Caribbean, Europe, Latin America, Middle East, North America and Pacific). It was formed to promote communication as a basic human right, essential to people’s dignity and community. Rooted in Christian faith, WACC also works with all those denied the right to communicate because of status, identity, or gender. It advocates full access to information and communication, and promotes open and diverse media. WACC strengthens networks of communicators to advance peace, understanding and justice. See. John Joshva Raja, Facing the Reality of Communication: Culture, Church and Communication (Delhi: ISPCK, 2001), 22. Also See. http://waccglobal.org/en/about-wacc.html, (October,8,2015). Hereafter, WACC will be used.
4. John Joshva Raja, Facing the Reality of Communication: Culture, Church and Communication (Delhi: ISPCK, 2001), 332.
5. Ibid., 328.
6. Franz Josef  Eilers, Communicating in Community (Indore: Satprakashan Sanchar Kendra, 1996), 328.
7. Ibid.
8. Ibid.
9. Ibid.
10. Christ Arthur, Religion and Media: An Introductory Reader (Cardiff: University of Wales Press, 1993), 278.
11. Ibid.
12. Ibid., 279.
13. Ibid.
14. Ibid., 280.
15. Ibid.
16. John Joshva Raja, Introduction to Communication and Media Studies (Bangalore: National Printing Press, 2008), 202.
17. Ibid. 93.
18. Christ Arthur, Religion and Media: An Introductory Reader, op.cit., 280.
19. Ibid.
20. Ibid., 281.
21. Ibid.
22. Ibid.
23. Franz-Josef Eilers, Communication in Community: An Introduction to Social Communication (Indore: Satprakashan Sanchar Kendra, 1996), 32.
24. Karl Rahner, Foundation of Christian faith (New York: Seabury Press, 1978), 117. According to Rahner, “God’s self-communication means, therefore, that what is communicated is really God in his own being…that objectivity of gift and communication which is the climax of subjectivity on the side of the one communicating and of the one receiving”.
25. Ibid.
26. M.Thomas Tangaraj, “Toward a Theology of Communication: A Christian Perspective” in Communicating the Gospel Today, edited by Gnana Robinson  (Madurai: Vanguard Press,1086), 59-65. In his ‘Biblical foundation’ there are six aspects of God’s communication such as; God’s communication dispels darkness, God’s communication affirms personhood, God’s communication enables community, God’s communication sustains dialogue, God’s communication awakens self-consciousness, God’s communication exemplifies participation.
27. Franz-Josef Eilers, Communicating in Ministry and Mission: An Introduction to Pastoral and Evangelizing Communication (Bangalore: Brilliant Printers Pvt. Ltd, 2004), 23.
28. Viggo Sogard, “Go and Communicate Good News” in  Paradigm Shifts in Christian Witness, edited by Charles E.Van Engen, Darrell Whiteman and J. Dudley Woodberry (New York: Orbis Books, 2008), 62-65.
29. Louis George Mylene, The Holy Trinity (London: Longmans, Green and Co., 1916), 62.
30. Geevarghese Mar Osthathios, Sharing God and a Sharing World (New Delhi: ISPCK, 1995), 1.
31. Franz-Joseph Eilers, Communicating in Community: An Introduction to Social Communication (Indore: Satprakashen Sanchar Kendra, 1996), 36.
32. Ibid., 37
33. Viggo Soggard, Media in Church and Mission: Communicating the Gospel (Bangalore: National Printing Press, 1998), 12.
34. Franz-Josef Eilers, Communicating in Ministry and Mission: An Introduction to Pastoral and Evangelizing Communication . op.cit., 25.
35. Viggo Soggard, Research in Church and Mission (Pasadena: William Carey Library, 1996), 28.
36. Viggo Soggard, Media in Church and Mission: Communicating the Gospel. op.cit., 15.
37. Rom 14: 17;  Isa 11:3-9
38. Matt 10:7-8; 28:16-20
39. Julian Saldanha, “Development of Missiology” in Missiological Approaches in India: Retrospect and Prospect, edited by Joseph Mattam and Krickwin C.Marak (Mumbai: St.Paul Press Training School, 1999), 23-24.
40. For example, the presenter learned through an interview with the Field Director of Chakma mission (BCM) that only six out of one hundred forty two BCM missionaries (home) could speak and preach the gospel message in Chakma. This type of situation happened not only in the Chakma mission but in several mission fields and stations.
41. David J.Hesselgrave, Communicating Christ Cross-Culturally (Michigan: Zondervan Publishing House, 1981), 250.
42. J. Herbert Kane, A Concise History of the Christian World Mission (Grand Rapids: Baker Book House, 1983), 176.
43. James F.Engel, Contemporary Christian Communication: Its Theory and Practice (New York: Thomas Nelson Publishers, 1979), 117.
44. Viggo Sogaard, Media in Church and Mission: Communicating the Gospel, op.cit,. 82.
45. Heb 1: 1-2

BAPTISM: DYING AND RISING WITH CHRIST

Assigned texts - Gen 7:11-24; Rom 6:1-14; John 12:20-26

Basing on these three passages, mainly from Rom 6 and John 12, we will make our focus on the chosen theme – i.e. BAPTISM: DYING AND RISING WITH CHRIST.

This theme is one of the most important ordinances that Jesus instituted for the churches. So it has been practiced and followed by the churches since its inception. Since it has many meanings and moreover there are also different perceptions on this belief, we will not focus on this particular aspect.

But before we make our focus on the chosen theme, let us look the meaning as well as various records available in the scripture.

If we look the scripture, there can be a number of terms, phrases or saying for baptism; For example, there is/are –

- Ordinance baptism
- Water baptism
- Believers baptism
- Baptism of repentance
- The records that hold by many, that stress Baptismal regeneration (which stress the belief that baptism is necessary for salvation)
- Baptism of the Holy Spirit
- Baptism in Christ death and resurrection

Therefore, all of these related terms and synonyms have their own distinctiveness and significances. And moreover, the meaning, belief and practice that the various churches have held or have been following are also differed from tradition to tradition.

However, the definitions given by major churches around the globe can be highlighted into two points;
1. As an outward proclamation of an inward conversion.
2. It is also defined as a ceremonial act undertaken by the church to welcome and admit a new member to the community of believers.

These two definitions are quite true and acceptable for many, because it is in line with the belief and practice we have been following.

But one more definition given by Dr. Ray Pritchard, is also really a worth mentioning for it is in line with the theme we have today. He said -
“If the meaning of baptism could be boiled down to one word; that word would be identification. Baptism speaks primarily of a personal, public identification with Jesus Christ.”

Therefore he further stated by saying, baptism is – personal identification with the greatest act of human history-i.e. the death, burial and resurrection of Jesus Christ.

Therefore, in line with all these definitions, one may put ‘Baptism’ in other words as, for example;
- (for some) Baptism means we have turned from the old life of sin to a new life in Jesus Christ.
- It also means we are openly joining the ranks of those who believe in Christ.
- It also means we are publicly identifying with the death, burial and resurrection of Christ.

So, if someone takes these definitions as his/her base, there can be a number of meanings which may totally differ from the definitions we have already pointed out.

For example, one commentator also said;
“When you are baptized, you are in fact visually preaching the gospel.”
Therefore he further stated by saying;
1. As you stand somewhere or in the water waiting for baptism or to be baptized; - you symbolize Jesus dying on the cross.
2. As you lowered into the water or as someone sprinkles with the water, - you symbolized Jesus buried in the tomb.
3. As you rose from the water or as you go through/finish, - you symbolized the arisen Lord who rose from the dead.

Therefore, when we personally being baptized, we are saying, "I died with Jesus Christ, I was buried with him and now I am raised with Christ having a new life."

This explanation is absolutely correct and wonderful and it is also in line with the theology of Paul which is mentioned in Rom chapter 6.

But, the pertinent question left behind by this definition and the chosen text (what is needed to be pointed out) is – How important the dying and rising of Jesus Christ is? What significant position does the dying and rising of Jesus Christ has for the life of individuals? This is important because through baptism we confess this mystical work of God.

So, the answer, according to Paul is; if a person is dying and rising with Christ, baptism is not only a symbolism or figurative language that the churches have been used and practicing but the significance it has is(are) -

1. The dying and rising with Christ which we confessed through baptism means - we are able to walk in newness of life ( Rom 6:4)
2. The conformation of Jesus death and resurrection we symbolized through baptism does also mean - we are also united with God (Rom 6:5)
3. Likewise, as we symbolized the crucifixion of Jesus Christ through baptism, and since this crucifixion destroyed the body of sin, we also proclaimed through baptism that we are no longer enslaved to sin. (Rom 6:6)
4. Moreover, another God’s provision we received  is – through baptism we proclaimed - our willingness to live with God, and his grace that allows us to live with him (Rom6:8)
5. As mentioned in John 12:20ff, Jesus also tells us - significance of dying (read v 24&25). Therefore the significance of dying, the dying which we symbolized through baptism is – to bear much/more fruit.

But, let us not forget that - there is little difference between ‘the dying’ mention in Rom 6 and John 12. Nevertheless, as the dying of Jesus bear much fruit, our dying which we symbolized through baptism has wonderful result. Moreover, as mentioned in John 12, the dying of our sinful nature, and dying of the old self has numerous result - i.e. it bears fruit, a fruit which is a source and foundation of blessing for many.

Therefore, to conclude this short message; the last point I want to bring up and also want to put before us is – the doctrine and belief of baptism does not intend to tell us that Baptism itself alone is not something that make and give a person the quality of newness in Christ, that set a person free from the slavery of sin, that united a person with God, or something that provide ability to live with God.

But the central and core meaning of baptism is – simply the proclamation and symbolism of the new identity we have in Jesus Christ.

Therefore, we may conclude by saying that -not the act of baptism, (but)rather -It is the dying and rising of Jesus Christ with conformity of ourselves to the dying and rising of Jesus Christ is something that gives us a newness of life, set a person free from all slavery of sin, unites a person with God.
This is what Paul intended to tell us through this passage.

TUNLAI KHAWVEL HRILENG THENKHAT

Note: He article hi Chawngte (L) Unit TKP Diamond Jubilee  Souvenir an tih chhuah tur puala ka ziah a ni a. Amaherawh chu min zai nawn tawh lem loh avang leh article ziak tura min beisei dan (indawr dan chungchang-ah) pawnlang deuh a a lan avangin he thuziak ka post theng hian ka la thawn ta lo.


                                                                                      Rev K.Lalzarliana

Chawngte L Unit TKP hian kum 75? a lo tling ve ta reng mai!  Kha leh chen thalaite  awmpui a, tun hun hruai thlengtu Lalpa chu fakin awm zel rawh se.

Jubilee Souvenir -a thu ziak ve tura sawm ka nih angin  ‘Tunlai khawvel hrileng thenkhat’ tih hi ka tlang a. ‘Hri leng’ tih lai tak hi Bible-a  ‘a tak anpui sawi nana tawngkam dang’ an  hman thin ‘figurative speech’ an tih leh ‘metaphorical expression’ an tih ang deuh hi a ni a. ‘Issue’ tih aiah kan hmang dawn a ni ber. Khawvel danglam leh hmasawnna  chak lutuk hian thil ken leh chhawm tel nasa tak a nei thin a. Chung chuan hrileng ang main a thlen phak chin amite luh chilhin zawi muangin a bei zui thin. Heng hi ngaihthah a a tihdam dan emaw hmachhawn dan kan dap loh chuan, Cancer - mihring taksa a zungkai,  a hnu a tih dam hleih theih loh natna hlauhawm taka lo chang ta ang mai a ni a. Chu chuan - chhungkua, kohhran leh khawtlang-ah zung a kaiin tih dam leh chinfel harsa tak-ah a lo chang thin a. Tichuan, kan hriatna belhchhahtu atan leh, a hmachhawn dan kan thiam theih nan a hnuai amite hi kan en ho dawn a ni.

1. MAWNGKAWHURNA HRI
Tun hnai June ni 26 (2015) khan US supreme Court chuan ‘neih inang inneihna’ chu US a state 50 te tan a phairai ta a. Heterosexual couples (pangngai a, neih inang lo innei) te ang bawkin dikna leh chanvo an nei ve dawn ta a ni. He thil US in a pawm hma hian khawvel ram 20 zetin an lo phairai tawh a. US hi hetiang thil phalrai ram 21 na a lo ni ta a ni. Khawvel ram ropui, ram tin mitfuk thinna a nih avangin US Supreme Court in mawngkawhur-te tana zalanna zau zawk a siam ta mai hian ram hrang hrangah nghawng a nei lian sawt hle a. A  nghawng chhuah langsar leh rang ber pakhat chu – ram tin deuhthaw-ah ‘a lang apauin an inlar ngam’ nghal hi a ni.

He hri vei leh a thehdarhtu langsar berte hi LGTB an ti a. Chu chu Lesbian, Gay, Bisexual, and Transgender tihna a ni. Lesbian ho hi – hmeichhia mahni hmeichhiatpui it chingte hi an ni a; Gay chu – Mipa, mahni mipatpuite it ching; Bisexual ve thung chu – mipa emaw hmeichhia pawh kawp tawn ve ve theite hi an ni a; Transgender ho chu – hmeichhia mipa emaw inti, leh mipa ni si hmeichhia anga inngai tlat te hi an ni. Heng ho phei hi chuan medical lam thiamna hmangin an serh thlengin an thlak tir thin a. Olympic games a decathlon an tih (sport event hrang hrang sawm awmna) a gold medal pawh lo la hial tawh Caitlyn Jenner pawh hi a tir chuan mipa a ni a. Mahse hmeichia a a inleh avangin hmeichhia a lo ni ta a. A inleh hnu hian Hmeichhia ni tawh mahse a inleh atanga Father’s Day (Pate Ni) hmasa ber a lo thlen chuan a fate hnen atangin Father’s Day duhsakna a la dawng tho e tiin an sawi thin.

Thenkhat chuan heng  thil hi khawthlang (US) lam hri, khawpui lian (Aizawl) chinte tan chauha ngaimawh awm, tin Biological science thiamna ril takin mihring hormone a zir chianna atang a ngaihthiamna nasa tak awm theiah kan ngai maithei. Mahse he thil hian kan rinna leh kohhran inenkawlna, kristiante chindan (tradition) thil tam tak a nghawng pawi theih a vangin tun atanga he tiang chungchanga zir chianna leh hmachhawn thiam tura inpuahchah lawkna kan neih fo a tul takmeuh a ni. Mi thil chik mi thenkhat chuan mhiring 200 atanga 300 awm tlinna/awm khawmna chinah chuan he tiang mi hi pakhat tal awm ve-ah an ngai thin a. Society leh kan sakhuanain heng mite tan hian hmun a la ken ve tak tak loh avangin a lang apauin thingtlang lamah chuan an la inlar chhuak ve lo chauh ah a ngaih theih ang. Heng boruak tun hma a ngaimawh awm loh, tuna khawvel ram tin nghawng mek ni ta hmachhawn tur hian thil 5 kan tih ngei ngei tur a awm thei ang a, chungte chu;

1. Fate enkawl kawngah a hma ai zawnga tan lak kan ngai
2. He tiang thil chungchanga Pathian thuin min zirtir dan kan bih chian a inzirtirna pek nasat kan ngai
3. Medical lama thiamna nei, liberal science pawm leh hmuh dan ni lo. Conservative christian doctor ngei hnen atanga zirtirna (Seminar, awareness prog.) dawn leh buatsaih.
4. Rilru lama harsatna lian tak neite an nih avangin, he tiang mite hi ensan ngawt lova tanpui theih dan awm apaiang kan dap a tul
5. Harsatna tawk apiang tena an rin ngam, counseling center tualchhung kohhran tinin kan neih a tul.

2. ZU LEH RUIH HLO DANG AWLSAMNA
Zoram mipuiin kan hriat tlanglawn, Mizoram Liquor Prohibition & Control Bill, June 23, 2014 –a Council of Ministers ṭhu khawmin ‘Mizoram Liquor and Total Prohibition (MLTP) Act 2005’ thlakna tura a lo pawm tawh avang khan tunah chuan District khawpui tin deuhthawah sawrhkar phalnain zu zawrh a ni ta.  Mizoram sawrhkar hian MLPC Bill hi a tidanglam a nih loh chuan heng khaw hrang hranga zu zawrh chhuah hi a bul tanna chauh a ni ngeiin a rinawm.

Chawngte hi khaw te chhe lo tak, mihring pawh hnamdang zarah tam tak chenna a ni a. Sawrhkar phalna ni chiah lem lo va chakma ten zu an lo zawrh thin avangin zu tamna leh in mite zalenna khua pawh lo ni tawh thin. Rei lote-a ualau zawka zu dawr, khawi veng ber emawa la inhawng ve ngei tur mitthlana atangin; tunhma zawng aia ‘zu leh ruihhlo dang awlmsamna’ hi khawtlang leh kohhran hian a hmachhawn ve mek niin a ngaih theih ang (tunah pawh duh duhin, duh hun hunah in tur an nei thei reng nachungin).

He thilin kentel a neih ngei ngei tur; hun eng emaw chen min chamchilh a kan buaipui zui ngai ni bawk thil pawimawh tam tak a awm thei ang a. Chung zingah chuan relationship crises (inlaichinna kehchhia), nawmsip bawlna pung, kan life expectancy rate ( mihring dam chen rei zawng) nasa tak a tlahniam tur (2015 a khawvel life expectancy chu tiang hi a ni: japan - kum 85, Italy-kum 82, France-kum 82, UK -81, S.Korea -80, US- 79, china-75, India-68 etc.  India hi khawvel ah a rank chu 167 a ni a. India ram bikah Kerela sang berin an life expectancy hi kum 74 a ni a. Mizoram hi 59 vel tura ngaih a ni), te hi a langsar zual an ni ang a. Tin, heng bakah hian kohhran huang chhung bikah – tluksanna emaw rinna phatsanna, sual zep ruk nei chunga rawngbawl, kohhran thlahthlamna, etc nasa takin a pung ngei  bawkin a rinawm.

Heng boruak hmachhawn tur hian thil tha tih tur tam tak awm theite zingah, hengte hi thalai/kohhran te hian thlir hmaih lo i la thil duhawm tak a ni ngei ang:

1. Zu leh ruih hlo laka kohhranin inkaihhruaina (rules and regulation) kan neih inzirtir thar a, a theih ang ang a khauh taka ken kawh
2. Zu leh ruih hlo do tur a kohhran leh khawtlang tanrual
3. Pathian thuin zu leh a inhmangte chungchang thu a sawi ngun lehzuala mi dangte zirtir
4. Zu leh ruih hlo avanga harsatna tawk apiang ten tluk luh nana an hman ngam tur, counseling center tualchhung kohhran tinin kan neih a tul.

3. SOCIAL MEDIA
Tun hnaite a chhuak Times of India (July 25,2015 issue) in a tarlan danin  kawvel pumin tunlai a an buaipui thil thenkhat zingah -  climate change (khawlung zual zel), Islamic State ral lian, Russia leh ram dang innghirnghona, Iran neuclear programe, South China Sea avanga buaina te hi a langsar ber berte an ni a. Heng zinga kan sawi hmaih Cyber attack chu US leh a sangawi zawnpui ram ten an buaipui berte zing a mi a ni. Tunlai Social media leh a kaihnawih thil tam takin mihring nun a nghawng dan hi ram tam tak buaipui a ni reng a. A la ni zel hrih dawn ni pawhin a lang.

Kum 2010, thenkhat tan chuan tun hnai te kum 2013 vel atang  khan social media te hi mizo thalai ten hmelhriatin nasa takin kan lo hmang ta a. Mizo thalai ten smart phone, computer/laptop hmang leh internet kal tlang a kan chhawr leh luh chilh langsar ber berte chu; facebook, whatapp, blog, leh browser chi hrang hrang hmang a cyber-world (cyberspace an ti bawk) a kan rilru chak zawng leh duh apiang kan tih lawrna hi a ni mai awm e.

Mihring tana a tangkaina leh a tel lova kan awm theih lohna hi hmuh hmaih lo tur a nih reng lai hian  { entir nan, a hnathawh langsar zual te- information ( hriattirna) min pe, entertainment (mi tihhlimna)a siam, mi educate na tha lutuk a ni, watch dog role( ram, khawtlang ven hna) a thawk thei, agenda setting (thu pawimawh vantlangin kan ngaihchan tur) hna a thawk, propagation role (thu vawrdarh hna) a thawk, etc}. Tunlai thalai ten social media kan luh chilh danah erawh ngaimawh awm thil tam tak a awm ta. Hmun awl tlemte kan neihah hian kan sawi kim seng lovang a, kriatian thalaite tana thil ngaimawh awm em em; kan rinna, rawngbawl dan leh, thlarau nun zawng zawng fan chhuak a kawih pawi thin point hnih thum emaw lek erawh chu tarlang I la;

1. Tisa chakna hruai kholo zawng a social media hmanna
2. Kan hun hman dan (time management) nasa takin a chawk danglam
3. Kan hriat loh karin (innocent takin) cyber-fraud/crime ( dan phal loh thil tih ruk) ah nasa takin kan inrawlh.

Heng thil pahum lek pawh hi, Daniala te thian za hoin Pathian laka rimawmna an neih dan tarmit atanga kan thlir chuan thil ‘thik awm’ tak vek an ni. Internet khawih dan thiam za a sawmkua pakua (99%) te hian zahmawh awmna site te hi an tlawh thin a. Chung zingah chuan za a sawmruk pahnih (62%) te hi regular emaw a khat mawi tawk a he site fang thinte hi an ni. Social media hmang a kan hun khawhral zat hi zoram-ah research result mumal ka la nei chiah lo va, mahse darkar sawmhnih pali chhung hian darkar thum hi vantlangin social media avanga kan hun khawhral dan a ni. Tichuan, heng tichung hian a pawi a ni tih kan hriat loh thilah ‘ringtu tha’ tana tiha mawi lo leh inhmeh lo thil tam tak kan ti reng a. Kan nun pumpuia  hnaikaitu, kan Lapa leh Pathian tana kan hun thawl tha tlem azawng pawh hlan kan harsat lai hian social media avang erawh chuan kan inphal em em a. Chuvang chuan, he tiang hri tha lo chim buai kara leng; Lalpa lama rilru pe a, a lama tang tlat thin - thalaite hian inbih letna tur kan ngah takzet a ni.

Pawl leh mimal ang pawhin a do let dan hrang hrang a awm thei ang a. A vei kan awm takzet a nih chuan he tiang hian hma a lak nghal theih ang;

1. Mi thiam, a ngaihna hria ruaiin seminar emaw consultation buatsaih ngei ngei tur a ni.
2. Mi mal personal conviction/commitment ( chhan muumal tak nei a thu tlukna kan siam tawh leh inpekna) cho phur (challenge) leh ti-thar zawng a ruahmanna (program) siam.
3. ‘Media Cell’ hi ‘Evangelical Cell’ kan nei ang hian din ni se. a hnathawh leh tih tur chu ‘a tha zawng a nun kaihruai’ thei thil tamtak a duan theih ang.
4. ‘Multi-purpose Counseling Center’ hi thalai pawl din tawhna apiangah chuan din vek a va tul tawh em.

Tlangkawmna:
Heng a chunga kan tarlant thenkhatte phei hi chu khawvel huap pawh a ‘burning issue’ an tih zing a mi an ni a. Kan ram, khawtlang leh chhungkua min luh khung mek a, kan sakhuana leh thurin thlenga nghawng pawi thei thil an nih avangin kan ngeihsak a, kan bih ngun a, ruahmana fel tak nen kan lo thlir fo a tulin a rinawm. A tawp berah chuan – a chet vel theih nan leh, a hnathawhte  kan hmuh fo theih nan Lalpa hi kan Nun-ah hmun kian i la, tichuan a lama tang tlat thinte lama rilru nghat thitu Lalpa hian kan khawvel leh a chhunga thil inlumlet but but avanga harsatna themlemte te lo chhuakte hi min hmachhawnpui thei ngei ang.

THOLEH NUN

(John 20:11-18; I Kor 15:55-57; Eph 4: 25-32)

‘Tholeh Nun’ tih hi kawng hrang hrangin mi ten thlarau atanga an hriat dan an sawi thin a. Tun tumah pawh hian he ti-zawng hian I lo thlir ho ve dawn teh ang.

THOLEH NUN CHU;

1.    THIHNA PALTLANG NUN A NI:
Pastor Bonarious-a thusawi ka sawi chhawn ve fo 1 chu, “ Mi a lo pianthar hian a nuna thlipui pakhat chu nuai bovin a awm tihna a ni a.Amaherawh chu, a dam chhunga reh tawh ngai lo tur thlipui dang chu chuan a chawk tho thin” (hmun danga ka sawi dan nen a hrang hlek maithei. Hei hi ka hriat dan chiangnial zawk a ni).

A awmzia hi tiang hian a sawifah theih ang a. Kan pianthar hma chuan TISA MI kan nihna chu a duh ang angin, zalen takin, dodaltu nasa tak awm lovin a awm thin a. Rilru dan (moral law) kan neih ramri a thiat a nih loh chuan kan chak leh duh zawng apiang zalen takin kan ti mai thin. Amaherawh chu, mi a lo pianthar chnah chuan Thlarau dan amah a lo awm chuan Tisa dan chu rap betin, mi thenkhatteah chuan a chhem kiang/dai thin a. mahse he tisane hian eng emaw hunah lo thanharh hun a lo nei ve leh thin a (rinawm lohna a lo thlenin, thlarau duhzawng kan tih hleih theih loh changing, etc) Chuvang chuan Galatia 5: 17 ah pawh Paulan, “ Tisa hian Thlarau dona lam a chak thin a,Thlarau awhin tisa dona lam a chak bawk thin” a lo ti chiah reng a ni.

Tichuan THOLEH NUN kan tih kha THLARAU DAN lal ram chhung a mi a nih avangin, mi piangthar tawh pawhin A Thlarau dan aia a Tisa dan a vulh nasat/len zawk chuan Thlarau dan hi che hleithei lovin a siam thin a. A khuh bo thei hial a. A tawpah phei chuan Mi piangthar ni reng chung siin RINGTU TISA MI a lo ni hial thin a ni.

Amaherawh chu, Joh 12: 24 in a sawi angin “Buh fang leia a tlak loh va a thih loh chuan a mal chauhvin a awm reng thin. A thih erawh chuan tam takin a rah thin…” a tih angin; Tisa dan, tisa duhzawngte hi hnawl, tihhlum a nih chuan- chu ringtu Nunah chuan THOLEH NUN kan tih kha duhawm leh mawi takin a lo inlar/par chhuak thei thin a ni.

Thihna pal tlang Nun a nih avangin zoram ringtute hian he mi chungchang ah hian tihsual kan nei fo a. Vawi khat thihna ring a tholeh nuna nun reng kan tum a, kan hlawhchham leh thin a ni.
I Kor 15:31 ah chuan Paulan, “Ni tin ka thi thin…” a ti. He tiang mite Nunah hian a hun takah, Tholeh Nun chu mawi takin a lo par chhuak a, mi dangte tana nun awhawm, belh tlak an lo ni thin a lo ni.

He tholeh Nun chhem alh zel tur a THIHNA (kan tih), kan bitum tur hi mi hrang hrangteah a in thlauin a inang lo thei viauin a rnawm. Engpawh ni se, kan tisa chakna leh it zawng ai pawh a Lalpa Pathian/ keimahni a Thlarau awm lungawina lam kan hawi/tih hram hramna hian THOLEH NUN kan tih chu fiah lehzualin a lantir thin a ni.

2.     A HUN TAKA  THO-A, CHE CHHUAK NUN A NI
Heng bung leh changahte hian Lal Isuan a thawhleh tur thu a sawina kan hmu – MT 16: 21-23; 17: 22-23; 20: 17-19)

A hnu a a chunga thil thleng chu chipchiara sawi awh ngai lovin kan hria. Chu chu – A sawi lawk ang ngeiin “Mi thi zing ata a tho leh ta…. Tih hi a ni.

Hei hian a entir chu – Tholeh Nun chu a hun takah a tho a, a tho mai ni lovin a che chhuak bawk a ni.

Chuvang chuan Tholeh Nun putu – thu thluang, delh beh, che chhuak thei lo ringtu nih hi thil inhmeh lo tak a ni.

Lal Isua thlan thim atan a tho a, ropui taka mi dangte tan, mi dangte hnenah Nunga a inlar a a che chhuak ang hian he Nun hi thawhlehna tawmpuitute Nun-ah a bet tlat tur a ni ang.

3.    DANGLAMNA A THLENG NGEI THIN
I Kor 15 :49 ah chuan, “Leia siam mi anna kan pu angin, vana siam mi anna chu kan pu bawk a ni” a tih angin; Tholeh Nun tawmpuitute Nunah hian Danglamna a thleng thin.

Joh 20:17 ah hian Mari leh Lal Isua (thawhleh hnuah) inbiakna kan hmu a. Mari’n, “Raboni”, tiin Isua kha va khawih a tum a ni maithei. Isua’n a lo chhan dan chu –“ Mi vuan tawh suh” tih hi a ni.

He thu in ka nun a den ve dan chuan – Tholeh Nun tawmpuitute tan chuan khawvel thil nena inzawmna neih hi a hma ang ngawtin a rem ve tawh lo va, danglamna a thlen tawh avangin kawvel thil- thlarau dodal theitu nena inkungkaihna, inzawmna kan neih hi a rem tawh lo a ni.

Danglamna bak-ah, “Mi vuan tawh suh” tih hi khawvel thil kan hmachhawn dan tur a ni tawh tur a ni.

4.    HMUH THEIHIN A INAR CHHUAK NGEI THIN
Joh 20:18, 25 ah chuan mari leh zirtir thenkhat ten Isua thawhleh hnu a thawhlehna chungchang thu a thusawi chhinchhiah tlak tak an neih chu – “Lalpa chu ka/kan hmu ta” tih hi a ni.

A awmzia, he thu ziaktu Nun, he Pathianthuin a khawih dan-ah chuan – Zirtir ten thawhleh hnuah Isua an hmuh thu a remchan ang ang a puang chhuak a, “Lalpa chu kan hmu ta” an ti ang hian, thawhlehna tawmpuitu Nun chu “Mi dangte tana hmuh theih” a ni ngei thin a ni. Chu mai chu ni lovin, hmutu te tan hian hai rual lova chiang a ni tur a ni a. “Lalpa chu kan hmu ta” an ti ang hian, kan chanchin hi mi dangte tan rinhlelh rual lova fiah leh chiang, sawi chhawn tlak a ni tur a ni.

5.    HNEHNA AVANGA PATHIAN CHAWIMAWI NUN A ANI.
I Kor 15 : 57 ah chuan – “Kan Lalpa Isua Krista zara hnehna min petu hnenah chuan lawmthu awm rawh se…” tiin Thawhlehna chungchang thu a sawina ah Paulan he thu hi a sawi a.
Hnehna avanga Pathian hnena lawmthu sawina a ni.

Chuvang chuan, Tholeh Nun chu Hneh a awm – tlawm thin, tlu leh thin, hnungtawlh thin, chauh hrat, etc ni ngawt lovin – HNEHTU NUN, hnehna hlu tak avanga Pathian chawimawi Nun a ni ngei tur a ni.

KA TANA (KOHHRAN TANA MI) HNAWKSAK BER

LK 14: 26-27 – “ Tupawh ka hnena lo ka chuan, a pa te, a nu te, a nupui te, a fa te, a unau te, a farnu te, ama nun nen lam pawh a huat loh chuan ka zirtir a ni thei loving”

Pathian mite/ mihring te hi eng titurin nge Lalpa kan Pathian hian min duh? Tiin inzawt ta I la. A chhanna hrang hrang zingah thenkhat chuan tiang hian kan chhang mai thei;
1.    Chanchintha hril a, thlarau bote chhanchhuak turin
2.    A rawngbawl a, Eng turin
3.    Tawngtai turin
4.    Amah faka chawimawi turin
5.    A khaikhawm nan: A TANA NUNG TURIN

Piangthar hlim leh thlarau Nun a kan tuihnan lai chuan heng zawng zawngte hi tute pawhin thupui bera kan neihte vek an ni. Amaherawh chu, hun a liam bek bek a, ni tina kan thil hmuh leh hriat te, kan thiltih duh zawng te avang hian kan thlarau chim chin hi a lo phai ve thin a. Chu tiang hunah chuan khing a chung a Lalpa min beiseinate khi kan tan phurrit em an nih loh pawhin ‘tuipui ber-ah’ kan nei hleithei lo fo thin.

He tiang hun a lo thlen a, zawhna pawimawh tak mi tam takin kan hmachhawn thin pakhat chu – Mi piangthar dik tak, Pahian Thlarau-a lawm thin, tui taka tawngtai thin, amah faka lam thin te hian engah nge Lalpan min beiseina nia kan hriat te hi kan bansan a, tuipui bera kan neih theih tak loh? Tih hi a ni thin.

Israel fa ten tuipuisen an kan a, hlimna namen lo an chan hnu-ah, thlaler ram ro an hmachhawn a, chu hmunah chuan awm dan an thiam ta lo ang mai kha kan ni thin.

He tiang hi kan chung a a lo thlenin a chhan leh avang kan dap a. Thenkhat chuan puhmawh tur chi hrang hrang kan dap kual a. Thenkhat chuan - Kohhran hruaitute Nun dan leh thusawi ro lutuk te kan puh a. Thenkhat thung chuan, kan bulhnai leh chhehvel a puhmawh tur kan hmuh an gang te kan dap kual chiam thin.
Entir nan (Illustration);
1.    Materialism
2.    Individualism
3.    Social media leh a tuifawn
4.    Thenkhat chuan khawvela thil hlauhawm 3 an sawi thin WWW (Woman, wine, wealth) an refer bawk a.
5.    India Today in a tarlan 1 Tunlai India thalai ten an buaipui chu- 3F Formulae (Fashion, Food, Fornication) a ni e an ti bawk (maithei).

Heng a chunga kan sawite hi, tunlai (a bik takin) thlaite nun hruai kawi a, Krista hnena mi dangte hruai botu-ah kan puh thin. A dik pawh a dik ang.

Tum khat chu KA TANA MI HNAWKSAK  chungchang thuah hian Lalpan thil min zirtir ve a. Ka tana HNAWKSAK ni a ka hriat ka dap khawm chiam hnuah a tir a ka thil hmuhchhuahte chu a chunga kan sawi/tarlan takte bawk khi a ni. Mahse, Lalpan min zirtir chhuah a tum hi hemi tum hian he lam hi a lo ni hauh lo mai a. Thlarau Nun nghawng thei thil hnawksak kan tarlante hi KA TANA HNAWKSAK BER an ni ve lo tihna a ni.

He thil min zirtir a, thil pakhat min hmuhchhuah tirna hmanrua atan PASTOR QUARTERLY REPORT min hman tir a. Uluk taka ka report te kan exam khan ‘TUN HMA KA PHAK LO A NI’  tih ka hmu chhuak thuai a. Chu chuan Lungawi lohna/ duhkhawp lohna min siam a. A chhan leh vang nasa taka ka dap hnu-ah a chunga kan sawi takte bak-ah KA TANA HNAWKSAK BER  ka ka puh thluk tak ber chu – KA NUPUI/ KAN NU a ni.

Kan inneih hlim a ni a. Kan inthlahlel ve vuai hi a lo ni a. Tute maw danin,  hmangaihna par kan lawm tawn lai chuan – Rinna a ke pen tulna a lo awmin (Bial fan, home visit, councelling, tawngai rawngbawl, etc) Innei hlimchhawn inthlakhlelhna khan ka tih tur thenkhat min tih tir lo fo mai hi a lo ni a. Ka hlimpui ber thin Lalpa rawngbawl, a duh zawng tih, tawngtai, ka hun zawng zawng atana hlan, Amah faka chawimawi, etc te kha hlimpui/tupui berah ka lo nei lo tan reng tawh kha a lo ni.

Chu chuan hriat loh Karin min pawt hniam hret hre a. Ka hlimpui ber, ka hmangaih ber, A tana engmah ui leh zuah nei ngai lo khan – hlimpui dang, tuipui dang, ka lo nei reng tawh a lo ni.
Chung zawng zawng ka chunga a thlen chhan bulpui berah chuan KAN NU  ka puh thlu vek a. Hmuchhuak tha inti em emin, kan Nu pawh ka haw lek lek  hial a. Ka rilrute te in ‘Lalpa aia ka thlan zawk tur hi engah nge a neih pawh ka lo neih rweng reng le’ te inti rilruin. Hmuchhuak tha ka inti viau a. Adama ang deuhin Ka Nu chu engkim deuhthawh-ah ka kawk (puhmawh) vel vek a ni ber.

Mahse, hmuchhuak tha inti angreng taka ka awm mek lai chuan KA TANA HNAWKSAK BER  chu KAN NU ni lovin KEIMAH KA NI tih Thlarau Thianghlim puihnain Lalpan min han hriattir mai chu; ‘Sawi tur reng ka nei lo ve, Misual mai ka ni’ tih ang deuh khan. Lalpa hmaah ka tlawm chiang ta hle mai.

Eng tur ka en loh chhan te, thlarau bo leh riltam ka vei tawh loh chhan te, tawngtai ka tuipui zawh tawh mang loh chhan te, zalen taka Lalpa faka ka chawimawi theih mang tak loh chhan berte chu – Kan Upa thusawi ro vang emaw,  kan rawngbawltu nuna ei tur awm loh vang emaw, ,materialism, WWW, 3F Formulae, Nupui fanau te, etc emaw lam ni lovin. KEIMAH  ngei hi ka lo ni a. KA TANA HNAWKSAK BER PAWH ‘KEIMAH’ ka ni.

A chhan chu, kan thil hmuh leh hriat, kan kiang vela kan nun leh rilru hruai kawitu a kan puhte hian KAN DUHTHLANNA TEL LOVIN engmah tih theih tak tak an neih loh vang a ni. Eng ang pawhin an hipna nain, an nawrna hi hnar har mahse; an thu hnuaia intulut tura duhthlanna tawp siamtu chu KEIMAH ka ni.

Tichuan, tlemin pen belh hlek ta I la. Ringtu inpawl khawm, kohhrante zinga mi hnawksak berte zinga pakhat pawh hi kan pawm duh tak tak a nih chuan MAHNI vek hi kan lo ni a. Kohhran ro chhan, kohhrana buaina tipunluntu, kohhran hmel tibal zualtu, etc pawh hi kan puh phal lo mai mai thin pawh a. A nihna takah chuan MAHNI inman lote avang vek, MAHNI  hi kan lo ni zel a lo ni.
Keimah a Thlarau Thianghlim zalanna daltu lian ber pawh THIL DANG  emaw ka tih kha, MAHNI  bawk hi a lo ni a.

Pastor Horatious chuan, “ mi a lo pianthar hian a nun-ah indona reh ngai lo tur chawh thohin a lo awm a,khawve mi nihna/mihringhlui zia chu vawi lehkhatah che thei lovin rah behin a awm a, mahse chu ze hlui lo harh chhuak thar leh thin chuan  amah a thlarau awm chu a damchhungin a do tawh thin” (a sawi ang takin ka tarlang thiam ta chiah lo) a ti a. Chu ze hlui lo thangharh leh thin kan do ber tura pawh chu MAHNI kan tih hi a ni.

Lal Isuan LK 14: 26-27 ah chuan – “ Tupawh ka hnena lo ka chuan, a pa te, a nu te, a nupui te, a fa te, a unau te, a farnu te, ama nun nen lam pawh a huat loh chuan ka zirtir a ni thei loving” a ti a. Ringtute hian huat emaw do hmaih kan neih thin pakhat pawimawh em em si chu ‘A MA NUN NEN LAM PAWH’ tih lai a hi a ni.

HNAWKSAK BER DO HLAWHTLIN HLAWKNA
Hmuhchhuah tur dik hmuhchhuah leh do tur dik do hlawhtlin hian hlawkna nasa tak a nei a. Chu chu kan sawi hmaih thei loving. (chipchiarin erawh ka ziak hman ta lo)

Roreltute 7: 16ff
An Hmelmate tizama, tlawm tirtu – indona hlawhtling hmachhawn tirtu hi a ho angreng hle mai. “BEL VUAK KEH A, A CHHUNGA ENG PHO CHHUAH”   hi zuk ni teh daih a! (tum khat chu he thu hmang hian Lalpan he ti zawng hian min pawl tlat tawh a ni)

Chutiang bawk chuan, Pathian Thutakin an Nun a vuak keh sak te Nun-ah hian ENG  danglam tak pho chhuahin a awm thin a. Hmelma (setana/thmena hrang hrang) an hmachhawnin he ENG hi an ralthuam tha ber a nih avangin HNEHNA  an chang leh thin a lo ni. Nun vuak kek saka awmte hian Lalpa hi Thlarauin an fak thin a, rinna in  an pen a, hnehna puanzar hi an lek chhuak thei thin a lo ni.

Mahni inhmuhchhuah leh do tur dik do hlawhtlin hian thil a van lo su kaw nasa thin em.

Illustration:
1.    Tenawm zu zuar leh keimah (to be continued)
2.    Dtl Upa-te & BMP buaina a Inremna Mittui luan tirtu (to be continued)

THI TLAK - LAL ISUA

Mat 26: 66 - Tin, Puithiam lal ber chuan a silfente a pawtthler a, "Pathian a sawichhe ta; hretu dang engah nge kan ngaih tawh ang? Ngai teh u, Pathian a sawichhiat zia chu tunah in hre tawh e. Eng tin nge in ngaih?" a ti a. Anni chuan, " Thi tlak a ni" tiin an chhang a.

Thuthlung Thar-ah hian "THI TLAK" tia a Pathian Thu-in a sawi leh a sawi fak si loh mahse ‘THI TLAKA” ngaih hi mi tlemte kan hmu a. Chung zinga sawi hmaih theih loh mi langsar pahnih kan neihte chu - BARABA  leh LAL ISUA te hi an ni.

BARABA : A ni hi, chanchintha ziak hrang hrang a tarlan dan chuan;
1.  Helte zing ami tualthattu (MK 15: 7) a ni.
2. Helna leh tualthah avanga tang (LK 23: 25) a ni
3. Suamhmang (John 18: 40) tiin tarlan a ni.
4. Mi tang hmingthang tak (MT 27: 16) tiin kan hmu bawk.
He tiang mi tawrawt, Rome sawrhkar rorelna duh lova helte zing ami hi sawrlai lai thuneihna fawng vuantute tan chuan khawtlang leh ram tana mi hnawksak leh hlauhawm a ni ngei ang a. Thi tlak tiin Bible hian a chungchang thu  hi tarlang chiah lo mahse. Rome sawrkar aiawh leh Juda mipui rorelna hma a Lal Isua nen khaikhin a nih danah hian THI TLAKA NGAIH TURTE ZING AMI  a ni ngei ang.

LAL ISUA    : Thi tlaka ngaih, chanchn tha ziaka kan hmuh dang awm leh chu; Lal Isua hi a ni a (Mat 26:66). Marawh chu Baraba ang lo takin a chanchin chanchintha ziaktu ten an record dan erawh a danglam hle.
1.    He mi danglam tak hi Pathian Fapa tia inchhala kha a ni a.
2.    Hebrai 4: 15 ah chuan, “keimahni anga kawng tinrenga thlemna tawk tawh sual erawh chu sual lo” a ni.
3.    Baptistu Johana chuan – Pathian beremno(Joh 1: 29)
4.    Heng bakah hian mi a tihdam thu te, tlachham leh pachhiate a khawngaih ziate, sual ngaidamtu a nih zia te leh mipui tam tak tana thilmak (miracle) nasa tak a tih ziate pawh sawi sen loh chanchin kan hmu.
5.    Sakhaw rawngbawltu leh Juda Upa ten nasa taka an do rawn a, thu hretu derte nen an puh chhiat lain Rome sawrkar aiawh rorelna hma a a din mek laia Pilate-a Nupui in a lo hmuh ve dan chuan – MI FEL TAK tih a ni.{Kha mi fel tak chungah khan engmah tisuh” (MT 27: 19)}
6.    A hun laia a sawrkar rorelna a mipui aiawh roreltu Pilata meuh pawhin Isua a hmuh dan hi chiang takin tarlan a ni. “In hekna thuah khan he mi chunagah hian engmah sual ka hmu lo a ni. Heroda pawhin a hmu hek lo… thihna khawp meuhin engmah a ti lo ve… ka chhuah mai dawn a ni” (LK 23: 14-17)

He tiang mi, roreltu te pawhin a chungchang thu a, thiam lohna an hmuh loh – mi fel, sual reng reng hre lo, beramno ang maia pawisawi lo, etc ni mahse THI TLAKA NGAIH   a ni hi thil mak tawp a van ni em.

Mi sual, an phu reng vanga thiamloh chantirte pawh hian – thih hmabak rorelna an chunga a tlak mauh chuan na tiin an kun tlawk tlawk thin.
Illustrations:
1.
2.
Khawvel rorelna hma a thi tlak nih chu sawi loh, Pathian mi pungkhawm thinte zingah hian a tuate emaw hi kan bul a mi ten emaw kan chunga lung nih lohna hmutu ten – “ Mi sual pa/nu, tenawm pa/nu, bum hmang pa/nu,…etc” min tit a se. Heng mite hi thih ngamin kan bei duh hial ang. A chhan chu, kha min puhna kha a dike maw dik lo emaw, mi pangngai nia inchhal vet e tan chuan A NA a ni.

Lal Isua erawh hi chu a chunga rorelna a tlak mek lai hian, “ Beram no a hmul mettu hma a a ngawi reng ang khan…( ), he mi thianghlim, sawiselna tur reng reng nei lo hian, a thiamthu a sawi lo va, a nihna ni hauh lo chu a nihna a pawm a tul avangin THI TLAKA NGAIH  a ni ta a ni.

Ngaihtuah chian poh veleh hian a mak a, mi fel, thiam lohna nei lo THI TLAKA  ngaih a nih maina dan hi eng vang nge ni ang? Tih zawhna hian a zui lo thei lo.

A chhanna chu “har lote” amaherawh thlarau puina tel lova, lung si taka pawm thiam harsa tak mai si hi a ni a. Chu chu eng dang ni lo vin…
Mi sual, tawmkai lo,… Pathian rorelna hma a, thiamthu sawi tur pakhatmah nei lo, THI TLAK DIK TAK  ‘nang leh kei mah vang’ a ni.

A chunga rorelna zawng zawng hi – Anchhe dawng, misual, nang leh kei aiawhna kha a ni (Is 53: 5)
Kan pawm emaw pawm lo emaw, Anchhe dawng, thi tlak, khenbeh tlak, nuihzat leh deusawh tlak, mi dangte chil chhak hlawh tlak lek kha KEMAH/NANGMAH CHIAH  kha ka/I ni a.

Khawvel rorelna hmaah ni lo vin, Pathian rorelna hma a, THI TLAK dik tak zawka pawh “NANG LEH KEI HI” kan ni. A nihna takah chuan, kan kiang amite hnen atang hian – Mi sual pa/nu, tenawm pa/nu, bum hmang pa/nu, tlaktlaina nei lo pa/nu, etc tihte pawh hi hlawh I la, heng hi kan nihna chiah chiah zel a ni.

Mihring hlui zia-ah hian beisei tlak reng a awm lo va. Chutiang khawpa lak tlak loh ka/I nih avang chuan, he silfen hi Lal Isuan ka aiawh a  inbelin, Mi fel, sualna reng reng nei lo khan  ka / nangma aiawhin – THI TLAK A NGAIH A LO NI TA A NI.

Ii Kor 5:21 – “ Amah-ah chuan Pathian felna kan lo nih theihna turin, sual reng reng hre lo chu Pathianin keimahni avangin sualah a siam” ta a ni.

Baraba, kei misual ti zalen a, Mi fel Isua Krista –khenbeh a awm hi, ka aiawhna, Pathian hmangaihna luang chhuak dik taka van ni em (Rom 5:8).

Lalpa chu fakin awm mawlh rawh se.

THE POWER OF JESUS IS REVEALED IN THE WORKS OF JESUS

(Isa 49:22-26b; Acts 19: 11-20; Luke 11:14-26)
 

Prayer    : Lord I feel very unworthy and incompetent to speak about your wonderful power. But, here in this holy place, I came and stand before you and your people expecting your mercy and grace. Bless your people, bless all of us. And may all the words of my mouth be acceptable in your side, o Lord, our rock and redeemer. AMEN!!

The chosen theme given to me is ‘The Power of Jesus is revealed in the works of Jesus’. We will make our focus not on any of the selected texts, but only on the theme – “The Power of Jesus.”

This theme is very interesting topic. And it would be a very fascinating topic particularly for people who have come across various power encounters with God and who had a number of experiences of direct intervention of God in their life.

The theme - ‘The Power of Jesus’ has several corresponding terms or phrases which can be used as synonyms for this theme, such as - ‘the power of God’, ‘the power of the Holy Spirit’, ‘the power that comes from heaven’, and ‘the heavenly authority given by God’.

In MT 28:18; just before he was ascended into heaven, Jesus make known to his disciples by saying that, ‘all authority in heaven and on earth has been given to me’. But nearly contrary to this declaration, he also expressed his concern in relation to his authority vested on him. He said, in John 5:9, ‘the son can do nothing on his own, but only what he sees the father doing; for whatever the father does, the son does likewise’.

Therefore the power, we are going to talk about or the power given to Jesus is indeed - the power of God and of the Holy Spirit.

However, as found in the scripture, this power is described in various ways;
•    As Supreme. Ephesians 1:20-21 (1 Peter 3:22 says - Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.)

•    As Unlimited. (Matthew 28:18 says - And Jesus came and spoke unto them, saying, all power is given unto me in heaven and in earth.)

•    As powerful over all flesh. (John 17:2 says - As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.)

•    Over all things. (John 3:35 says - The Father loved the Son, and hath given all things into his hand. Ephesians 1:22 also says - And hath put all things under his feet, and gave him to be the head over all things to the church)

•    As Glorious. (2 Thessalonians 1:9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power)

•    As Everlasting. (1 Timothy 6:16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honor and power everlasting. Amen.)

•    And as Able to subdue all things. (Philippians 3:21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.)

Moreover, this same power is also EXHIBITED in & through;
•    (through)Creation. (John 1:3 All things were made by him; and without him was not anything made that was made. John 1:10 He was in the world and the world was made by him, and the world knew him not.)

•    Upholding all things. (Colossians 1:17 And he is before all things, and by him all things consist. & Hebrews 1:3)

•    Salvation. (Hebrews 7:25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever lived to make intercession for them.)

•    His teaching. (Matthew 7:29 he taught them as one having authority, and not as the scribes.)

•    Working miracles. (Matthew 8:27 But the men marveled, saying, what manner of man is this, that even the winds and the sea obey him!)

•    Enabling others to work miracles. (Matthew 10:1 And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.)

•    Forgiving sins. (Matthew 9:6 But that ye may know that the Son of man hath power on earth to forgive sins, (then he said to the sick of the palsy,) Arise, take up thy bed, and go unto your house.)

•    Giving spiritual life. (John 5:21 For as the Father rose up the dead, and quickened them; even so the Son quickened whom he will.

•    Giving eternal life. (John 17:2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.)

•    Raising the dead. (John 5:28-29 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.)

•    Raising him-self from the dead. (John 2:19-21- Here Jesus speaks of the temple of his body. John 10:18 No man take it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.)

•    Overcoming the world. (John 16:33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.)

•    Overcoming Satan. (Colossians 2:15 And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. & Hebrews 2:14)

•    Destroying the works of Satan. (1 John 3:8  For this purpose the Son of God was manifested, that he might destroy the works of the devil.)

And if we go little further to other records, it also has been mentioned as - the heavenly power which is already exhibited, or the power which is to be revealed in and through the life and works of Jesus is already prophesied by the prophet Malachi (Mal. 4:2. Says - “Unto you that fear my name shall the Sun of righteousness arise with healing in his wings.”)

Therefore, as Jesus has started his ministry, the prophecy made by the prophet Malachi has come true. He came to earth as the Son of God, with power over life and death. He could healed the sick, opened the eyes of the blind, caused the lame to walk, and also has a power to rise the dead. His name was becoming very popular as they gave a new name as - the man of miracles, with full of power who “went about doing good things.” (Acts 10:38)

Therefore, the man who has power and authority, who revealed this power through his life and works, and the one whom even the winds and the sea obeyed was Jesus.
So friends, as we continue to take our special focus / investigation on this particular theme, I would like to bring out some of the amazing or marvelous facts which are very impressive for God’s people.

These selected points will become our focal points for tonight;

1.    The power which had been revealed through the life and works of Jesus has its root in the baptism of The Holy Spirit (MT 3: 13 says – Then Jesus came from Galilee to John at the Jordan, to be baptized by him. V 16 says – When he had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the spirit of God descending like a dove and alighting on him. V 17, and a voice from heaven said, “This is my son, the beloved, with whom I am well pleased”

Though there is no a clear hint on this particular passage that tell us that Jesus is being empowered by God by the time he got baptism. But undeniable thing which was happened and which is also very clear was - before the heavenly power was being vested on him, he has gone though (or received) the baptism of the Holy Spirit.

The reason why we need to acknowledge this event of Jesus’ baptism is, this event has very significant position in our Christian life; because, the Holy Spirit is the basic source and foundation, from where many people got their heavenly power to perform miraculous works of God in their ministry.

And it is in fact- without this experience, no one can have a successful ministry, and it is rightly to say, there can be no possibility for triumph/success even for people who sacrificed / dedicated their life for the ministry of God.
People who received empowerment from God are people who are having being baptized by the Holy Spirit.

2.    After the baptism of the Holy Spirit, Another significant point, we could point out from the life and works of Jesus is - before the power of Jesus is being revealed, Jesus has gone through very difficult situation, i.e. – his great temptation and trial.
And one thing I would like to add more while focusing on this experience is – This temptation and trail faced by Jesus was happened not while he was in his very comfort zone / situation but it had happened when Jesus was in a desert. (Mt.4:1ff).

This experienced also has very significant positions for us – as recorded by the gospel writers, Jesus has started his ministry only after he encountered with the devil.

Many commentators also hold that, the trial and temptation faced by Jesus was the commencement of his ministry that made and enabled Jesus to keep him fit for exercising his heavenly power.
Therefore the implication we have from this happening is that- there can be no possibility to experience, or there is no way for us to receive and exercise the heavenly power, if we fail to stand still in the midst of trails and temptations.

3.    Another amazing fact, we can see while focusing on the power of Jesus is – This power does not have boundary.
Even though there are some exclusive expressions that tell us the reasons why Jesus came for us (for example, In Mk 2:17 Jesus says - “I came not to call the righteous, but sinners to repentance." And LK19:10 which says- the son of man came to seek out and to save the lost). It is likely that - these two passages mentioned Jesus as the one who came only in favor of sinner and the lost.

But, a carefully investigation on the life and works of Jesus could tell us that, the power which had been revealed through the life and works of Jesus has no boundary. The reason why we could say about this is – the same power which is revealed among particular individuals, within community was also being revealed in the public, among the Gentiles, the blinds, lepers, and marginalized people.

Therefore, one of the interesting facts we could found from here is – the power we are talking about was given not exclusively, but this power has also been given to anyone as need arise or according to God’s will. In fact, this power was a power which is expectable for all; it is also the wonderful power that made available for all.

4.    The power we are talking about is also a power that has a power not only to heal, but also a power that has a wonderful power to forgive our sins.
In another words, this power is a redeeming power that can forgive a sinner and all our transgressions (in Mk 2:10 ‘Jesus heals a Paralytic’ –when the scribes were questioning in their hearts, thinking whether Jesus has a power/authority to forgive sin- Jesus said, you may know that the son of man has authority on earth to forgive sins, then he said to the paralytic – “ I say to you, stand up take your mat and go to your home”.

Eph 1: 7-8 also tell us that - In Him we have our redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace that He lavished on us with all wisdom and understanding.
The power vested on Jesus was given to forgive the sinners, to heal our wounds, and to redeem our souls.

5.    Another significant point we could found while focusing on the power of Jesus, is – This power was given neither to destroy nor to ruin. But it has been given to inspire, motivate people, and to give hope and encouragement. It is a wonderful power to forgive, accept and transform people (I Pet 1:3).
One of the uniqueness of this power is - the power we found in this world which is vested to someone and exercised by someone is often being exercised by someone to destroy, to ruin, and to discourage people. But the power we see in Jesus was given not to discourage, but to heal, to forgive, and to accept sinners and even the outlaws. It was also a power that can be enjoyed by everyone; that gives hope, setting free and enabling a sinner to praise the name of God.

6.    Another wonderful and very amazing thing we should not fail to notice at this very moment is - This power is made perfect in weakness.
In 2 Cor 12:8-10 when Paul has made an appeal to the Lord to remove his thorn, the Lord said to him, “my grace is sufficient for you, for the power is made perfect in weakness” Therefore Paul simultaneously declared by saying, “so, I will boast all the more gladly of my weakness, so that the power of Christ may dwell in me”.

Therefore friends, the power of Jesus we are talking about at this very moment is totally different from the power we found in this world.
The power which has been arrogantly exercised by people of this world is originally shaped up by human ability, political power, money, wealth, status, qualification, dangerous or sophisticated weapons, human might and potentiality…but the power we are talking about and which is in Christ Jesus is not like the power we found in this world for this power is make perfect in and through weakness.

This evidence is clearly mentioned, if we recollect the account of the passion of Jesus – when Jesus was on the cross, He was made unable to exercise his power or he was made too weak, as if lacking ability to exercise his power. But here, this was not the end. But, in order to make perfect the power vested on him, God has another plan.

Therefore, as we have seen from this passion account, the process of his weakness was still remained till the death body was being laid inside the tomb. But what has come in the next few days was becoming very wonderful, this human mind could not be able to perceive or fully understand the extraordinary power revealed by God through resurrection.
Therefore friend, human weakness before the throne of God, and surrendering ‘one’s own self’ in the almighty hands of God is something that can open the door for heavenly power.

7.    Lastly, It would be incomplete unless I point out this significant point – that is: Though Jesus was given all authority and power; the power that can heal, forgive, to raise the death, to cleanse the leaper, etc Another wonderful and incredible thing we could found from his very true nature is that – He could make humbled him-self;
Though he was made perfect, having an extraordinary power, he could make himself emptied, making him-self nothing and taking the form of slave.

As found in - Phil 2:7-8; He humbled him-self, becoming obedient servant even to the point of death- and even to his death on the cross. The extraordinary power vested on him was made limited on the ground of his humbleness and his obedience to God the father.

In Mt 26: 39, it also has been mentioned, it says - and going a little far, he threw himself on the ground and prayed, “My father, if it is possible, let this cup pass from me; yet not what I want but what you want”. In V 42- again he went away for the second time and prayed, “My father, if this cannot pass unless I drink it, your will be done.”

Friends, this is all about the power of Jesus we can say in this very moment, the perfect man whose power is exhibited in all his marvelous work was the one who emptied and humbled him-self. His power and the way he exercising his power was very unique and wonderful. No one could fully understand the amazing fact of this power, the power which is exhibited - as;
-    Extraordinary but made perfect in weakness
-    Supreme and wonderful but made available for all
-    Amazing and inexplicable but acceptable for everyone
-    Incredible but revealed without restrain, limitation or boundary

This power is the power we are enjoying and experiencing till today, only by God grace. And this power is also the power which God has been revealing and is still working among the church, among us.
Therefore, let the name of our almighty God be praised among us, among his people for his amazing and wonderful power.
May God bless us…AMEN!

(Holy Communion Service Sermon on 15th, March, 2015 at Mission Church, Serampore)