Sunday 4 December 2016

AMAH CHIBAI BUK TURIN KAN LO KAL A NI


(NOTES: He sermon tawi, christmas sermon hi KA DAWN THAR, tu sawi mah ka la hriat ngai loh, keimah ngei pawhin Serampore mizo inkhawm/advance Christmas hmanna tih lovah chuan ka la sawi ngai loh a ni a ( he mi program atana ka dawn thar a ni nghe nghe). A chhiartu apiangte hnenah Lalpan thu sawi nan hmang se tih hi ka  beisei leh tawngtaina a ni.

3rd December, 2016 khan BAPTIST TODAY 'BCM Weekly-ah tih chhuahna chance ka la chang em' tiin a buaipuitute ka dawr a. Mahse tun thlengin a chhanna erawh ka la dawng lo. Christmas sermon hi thlan sa leh chhuah tur ruahman fel sa an lo nei tawh thei a. A lo thlawn a ka thawn mai loh nan tiin ka dawr a ni. Ka message kha darkar 24 chhung a chhanna ka hmuh loh chuan social media kal tlang hian ka tlangzarh tawh mai ang chu - Rev K.Lalzarliana)

Khaw chhak mi fingte’n Jerusalem an lo thlen khan, “Khawiah nge Judate Lal lo piang chu? Khaw chhak lamah a arsi kan hmu a, amah chibai buk turin kan lo kal a ni” (Mt2:1-2) an ti a.

He thu hian tun hnai mai hian min khawih ve tlat mai a. Min chhandamtu pian cham lawm tura kan inbuatsaih mup mup lai hian, Pathian chibai bukna tak taka min khalh luttu a nih beiseiin, kan thupui hi a hnuaia point then hrang hrang hmang hian kan zir ho dawn a ni.

Pathian chibai buk:
 Mt 2:2 thu a ‘Chibai buk’ tih hi saptawng Bible thenkhat chuan ‘to pay homage’ (NRSV), mizo tawngin – vantlang hriata zahna thuk tak lan tir; tih te, ‘to worship’ (NKJV,LB,etc) – Pathian chawimawina; zahna  thuk tak nena hlan, inphah hnuaina rilru leh inpumpekna nena Pathian hma a tluk luhna, etc tihte a ni a. Tawng bungrua kan neih hleih dan azirin a hrilhfiahna hi a inang lo nual thei ang.

Mi nazawngin a an hrilhfiah mai theih loh ‘ mihringin a siamtu Pathian hnena zahna leh inpumpekna duhawm ber a hlan’ dan hi khawchhak mi fing ten ‘Isua chibai buk an duh zia’ leh ‘chibai bukna nun an neih thuk dan’ atangin kan zir ang a. Mathaia bung 2 atang hian kan duh lai chang, kan thu zir tifiah tur thu thenkhat kan thlang chhuak dawn a ni.

i)    Khawchhak lam ata mi fingte Jerusalem khuaah an lo kal a (Mt 2:1)
‘Khawchhak lam ata’ (from the east) tih hian mi fingte lo kalna ‘hlat leh hlat loh’ chungchang hi rinthu mai lo chuan a hrilhfiah zo lo. Amaherawh chu, he thuin chiang taka min hrilh chu;

-    Isua chibai buk tur hian tha leh zung sengin an thawk chhuak.
-    Kalsan neiin ‘Isua chibai buk turin’ an inpe.
-    Inhlanna -  tawngkam dangin; mahni inkalsanna thuk tak nen chibai buk tur-a(Isua) hi an pan a ni.

ii)    “Khawiah nge Judate Lal lo piang chu?” (Mt 2:2)
Mi fing ten Jerusalema tute maw an zawhna a ni. A thu ang ngau ngau chuan a ho viau a, mahse he thu/zawhna hian ‘Isua chibai buk tura mi fingte tih tak tak zia’ hai rual lovin min hrilh a ni.

-    Chibai buk an tum ber hi an la hmu mai lo. A awmzia chu an rilruin a beisei chhanna hi an la tawng fuh lo. Chuvang chuan an kiang vela mite ‘puihna’ beiseiin ‘zawhna’ hial an siam a, an mamawh chhanna hmu tur hian a zawn hian an zawng a ni.
-    An rilru leh thlarau lam duhthusam tawng tur hian an ‘thu thluang’ ngawt lo va, mi hriat lovin a rukin an dap hek lo va, ‘an duh luatna’ hian a lang apauvin a dap tir em ni? Tihte pawh a ngaihtuah theih hial mai.
-    An beisei hmu chhuak tur hian, tihtak zetin a kawng awm thei apiang an dap a ang hle a ni.

iii)    An ro bawmte an hawng a, a hnenah chuan lawman – rangkachak te, beraw te, murate an pe a (Mt2:11)
He lai thu a kan chhinchhiah bik atan ka duh chu – naute hnena an thilpek phena thu awm ‘Isua chibai buk tura an rilru an lo buatsaih lawk dan’ hi a ni.

Isua chibai buk tur hian eng tiang taka hla atanga lo kal nge an nih kan hriatpui kilhkelh lo va. Tin, an lo chhuah tan dan leh khualzin kawng  an zawh laia bul an tan dan pawh kan hre hek lo. Amaherawh chu thil pakhat hriatpui theih kan nei, chu chu – An hmu dawn nge dawn lo tih pawh an hriat hma(?) hauh khan, an hmuh hun hun a ‘thilpek tur’ an lo ruahman lawk vek tawh a ni. Chu chuan thil pawimawh kentel dang a neih a, chungte chu;

-    Isua chibai buk tur hian bul tanna dik a pawimawh.
-    Kan inbuatsaih lawk dan hian ‘chibai kan buk tura’ chunga kan rilru put dan min tarlan sak thin.
-    Isua tana an neih hlu ber zing ami an serh hrang hian, chibai an buk tuma hi an dah chungnun zia, an mahniah ‘hmun laili’ (centrality) Isuan a chan zia a tarlang chiang viau a ni.

Tichuan, he tiang khawp a inbuatsaihna leh riru pu chung hian  mi fingte khan Jerisalem khua an lo lut a – “Khawnge Judate Lal lo piang chu?….AMAH CHIBAI BUK TURIN KAN LO KAL A NI” an ti ta a ni.

Heroda Chibai buk tum dan:
A thu kan bel em em nain, mifingte leh Heroda chibai buk tum dan khaikhinna hi kawng hnih khat tarlang tel i la, Heroda chuan;

-    A nihna (self-image)humhim tum ranin, Isua chibai buk tumnaah hian a inrawlh a.
-    Tisa thil takin Isua hi dawr a tum a, mahni dinhmun phet (kalsan) duhna rilru kan hmu lo.
-    Isua Lalna leh thuneihna pawm hauh si lovin chibai buk ve a tum a.
-    Isua ni lovin, mahni laili-ah (celtral-ah) indah ranin Isua a beisei.

Khawikhawmna:
Heroda inbuatsaihna anga inbuatsaihna hian – tumah Krista hnen min hruai thleng ngai lo va; Pathian chibai buk kan tum dan pawh hian ‘Pa lungawina’ chu sawi loh, keimahni lam lungawina takngial pawh hi min thlen zo lo a ni. Mi fingte’n, “Amah chibai buk turin kan lo kal a ni” an tih hi chuan -  inpekna tluantling (commitment) a keng tel a, inhlanna (submission) te, mahni inkalsan nun (self-denial) te, tihtakzetna (sincerity) te, beiseina tluantling (full expectation) te, Isua laipui a dahna (centreality of Christ) te a keng tel a ni.

Rilru tak takin – “Amah chibai buk turin thutlukna ka siam a ni” ti ve thei i la, chu thutlukna leh inbuatsaihna chuan ‘kan chhandamtu’ lungawina hi a thlen ngei ang.


Wednesday 26 October 2016

Some Factors or Issues That Motivate People of Other Faith to Response Christianity


These are some of the important issues or factors that may contemplate and ponder the thoughts and beliefs of people of other faiths in response to Christianity.

1.    Christian attitudes towards people of other faith
There are at least three kinds of Christian attitudes towards other religion espoused (supported) by various Christian groups. First and foremost is the attitude of exclusivism, second is inclusivism and last is pluralism.

Exclusivism: People, who are under this aspect, have so many exclusive claims - They considered that Christian religion is superior to all other religions. They have understood Christianity as the only truth and/or as the only way to salvation. They also have been taught that salvation is available only to Christians.

Because of this perception, from the very beginning, Christians attached great importance to spreading the news about Christianity through missionary and evangelistic efforts, believing that people were lost without it. According to them, all other religions are errors. They are man-made. No light is in them. People follow them (other religions) partly because they do not know Christ. They also assumed that ‘a refusal to convert into Christianity’ is/as a sign of sinfulness.
Some Biblical texts used to justify this kind of attitude include the following: “I’m the way, the truth, and the life. No one comes to the Father except through me” (Jn.l4:6). Thus, according to the exclusivist position, this means that people of other faiths cannot be redeemed unless they come to believe in Christ and convert to Christianity.

Inclusivism: The second attitude of Christians is inclusivism. This attitude holds that, Christianity is still the norm. Christ alone is the Savior. But also in other religions, people try to be good, virtuous and pious (devoutly religion). They do not know or believe in Christ. But because of their attitude they can be considered as “anonymous Christians”. These people will also be saved.
One of the Biblical texts used to justify this kind of attitude is found in the Book of Acts: “I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right” (Acts10:34ff.)

Pluralism: And the third kind of attitude is pluralism. In this case, Christianity is a true religion, but not the only one. It is a human answer to the ultimate reality of God. It offers a way to salvation. Jesus Christ made God real to us; but he is not the only incarnation of God.
Like Christianity, other religions are also human answers to God’s ultimate reality. Even though they use different symbols, rituals, etc., they all want to lead their believers to a better future, or in Christian terms, to salvation. We have to engage in dialogue with them, but not necessarily to convert them to Christianity.

A text from the Book of Micah is used as a Biblical basis: “All the nations may walk in the name of their gods; we will walk in the name of the LORD our God forever and ever.” (Micah 4:5).
Therefore, the consequences left behind by/from the last 2 attitudes (inclusivism and pluralism) are, these attitudes welcomed and give freedom or make the people of other faith free, as well as opened up the gateway in a debate to response Christianity.

2.    Conversion:
Even though many Christian theologians today (in India) agree that all religions facilitate salvific divine-human encounter. Most of the Christian missions in the past and present have been focusing on converting other people to Christianity as the only way to salvation. Because, according to them – in/through conversion, spiritually blind people is able to see the glory of Christ (2Cor4:6; Act26:17-18), and bringing people back from the path of sin and destruction (Jeremiah 31:18; Isaiah 57:18), turning the heart toward the true God away from wrong ideas about God and wrong affections for what is not God (2The3:5), and brings a radical break with one’s social and cultural past and identification with a new social community as well.

Therefore, many Christian organizations and different churches have been strived, endeavoured, struggled almost with all their might/capacities/strengths to convert many people, or as much as possible into Christianity. This initiatives/ approaches/ actions taken by Christians, as a result left/raise serious questions among people of other faiths. They no longer unable to remain silence or simply unable to keep watching, for hundreds of thousand, who are belonging to them, have been converted into Christianity. In order to defend their faith and belief, identity, practices and traditions, etc it is essentially necessary to raise their voices.

3.    Religious fundamentalism
Religious fundamentalism is in fact a phenomenon found in all religions. There is Christian fundamentalism, Islamic fundamentalism, Hindu fundamentalism and so on. Religious fundamentalism places high value and priority on doctrinal aspects of religion even at the expense of intelligibility and human transformation. It tends to create a culture in which what is accepted as right within one’s religious domain is viewed as nothing but the truth and as the only truth.
Every religion has a set of fundamentals which are necessary for its own survival and growth. Fundamentalists tend to argue that salvation is available only to those who ascribe to their teachings and practices. Some even behave as though those who do not belong to their religion do not deserve to be treated as human beings. This is also one of the factors that triggered many religious thinkers to raise their voices and views; it is a very disturbing phenomenon in all respects. It does not only create a divide between the private and the public, individual and community, doctrine and ethics, right and wrong but also religious intolerance, fanaticism or prejudice, etc.

4.    (Religious)Imperialism through colonization
Usually the motive of imperialism includes;

1)    Economic - motives included the desire to make money, to expand and control foreign trade, to create new markets for products, to acquire raw materials and cheap labor, to compete for investments and resources, and to export industrial technology and transportation methods.

2)    Political- motives were based on a nation's desire to gain power, to compete with other (European) countries, to expand territory, to exercise military force, to gain prestige by winning colonies, and to boost national pride and security.

3.) Religious- motives included the desire to spread Christianity, to protect (European) missionaries in other lands, to spread their (European) values and moral beliefs, to educate peoples of other cultures.

4.) Exploratory- motives were based on the desire to explore unknown or uncharted territory, to conduct scientific research, to conduct medical searches for the causes and treatment of diseases, to go on an adventure, and to investigate unknown lands and cultures.

However, imperialism through colonization since its inception has had a strong ideological component. The conquistadors, who massacred the indigenous/native peoples, were usually accompanied by priests/missionaries who would provide divine justification for colonization. For them, it was not enough to defeat the indigenous peoples in the battlefield; but their cultures, their ways of life had to be denied. In most of the country colonizers denied and ridiculed the customs and traditions of the Native peoples, bringing them "civilization" by preaching the virtues of their "superior" culture (this is also how the victims viewed the ideology of imperialism/colonization).

Furthermore, imperialism justifies its wars, occupations and plunder (forcibly steal...) of oppressed countries, by demonizing (portray as wicket/threatening) the religious beliefs of the peoples, and by preaching the virtues of their "superior" culture and religion, to let them feel as ‘inferior’, etc. Therefore the consequence left so many questions/issues for the victims or people of other faiths which further persuade them to confront and challenge the claims or beliefs, practices and doctrine, etc of Christian religion.

Conclusion    : Moreover, as Robertson pointed out some of the ‘reasons for the emergence of religious pluralism’ – collapse of colonial power which have witnessed revival of many nations in their national, cultural and religious life, Emergence of global village which opened up for all religions to have greater contact and mutual claims, knowledge of other faith-traditions, Rise of Islam, struggle of the oppressed, etc might have also contributed in one way or the other to persuade or motivate people of other faith in a discussion to response Christianity.





References:

-    One Christ Many Religion – S.J. Samartha
-    Approaching Religion in a Pluralistic Context – S.Robertson
-    Christianity Through Non-Christian Eyes – Paul J. Griffiths


Saturday 24 September 2016

FACING THE CHALLENGES TO BRING CHANGE.

(CHOSEN PASSAGE: GEN 43: 1 – 15)


This passage talks about ‘the problem faced by the family of Jacob/Israel’ in general; OR the severe famine happened in the land of Egypt and Israel, Joseph and his brothers, or a hard decision made by the family of Israel, etc in particular.

A brief summary of this episode can be highlighted in these ways;
1.    The first episode tells us that - the famine which was happened in the land of Egypt had spread over all the land and this famine became severe throughout the world.

2.    The grains bought by the ten brothers were eaten up, and they need more grain for their survival.

3.    This was followed by - a serious discussion which was happened between father and his sons.

4.    A very hard decision made by the father to save the entire family and to solve their problem.

5.    The last episode is – careful preparation made by the family of Israel and also putting their feet to face the challenge which was ahead of them.

If we read through this episode, everyone will know that - this passage is one of the interesting episodes which had happened within the family of Israel. But the problem that came to my mind is/are;
-    What theological implication does this episode provide us?
-    What challenging and provoking theme am I going to take out from this particular passage?

Yes, of course, there can be numbers of interesting themes from this passage but I felt something discontent until I realize the theme I have chosen for this morning.
Therefore, the theme I chose for this morning is –

FACING THE CHALLENGE TO BRING CHANGE.

If we say – ‘all of us experience major and minor challenges constantly in every area of our lives’ I hope that every one of us will accept it.  It is indeed- most people have a hard time accepting and dealing with these challenges that arise. So, the truth is that we have to deal with difficult problems throughout our life, whether it is in our personal life, career or ministry.

Therefore, by reflecting ‘the challenge faced by the family of Jacob/Israel’ we will make our focus on the topic – facing the challenge to bring change; and I hope that this reflection would become a great help in dealing with individual/personal challenges, or any challenges that a person may face in his/her life as well as in his/her ministry.

Just before we move to our main points, firstly, we will look some challenges confronted by the family of Israel.
1.    Life threatening famine in the land (V.1).
As this particular text tells us, we know how this famine affects the entire families of the land and how the family of Israel has taken this problem, how they struggled for their survival.

2.    Another challenge faced by the family of Israel has come unexpectedly from the family it-self. In fact, this challenge was posed by Joseph him-self who is one of the brothers.
In V. 43:3 “You shall not see my face unless your brother is with you”. The fact is that- when Joseph has begun to realize – his father, his biological brother (Benjamin) is/are still alive; he made a demand by saying that “Bring your youngest brother to me, so that you shall not die”.

-    We know how much they have struggled with this problem from the previous as well as from the following verses.

3.    Unresolved problem which stipulates a hard decision.
-    The first part of the passage tells us that - the lord of the land-Joseph demands his brother Benjamin whereas the father Israel could not accept the demand and than he was unable to send his youngest son to go along with his brothers…Then, the ten brothers need to convince their father so that the father may change his mind.

4.    Besides, there might be another problems involved behind it; but we are unable to bring out all the problems involved for we have only a short period of time.

Therefore the main focus and some significant reflections I would like to make through this episode are taken from the challenges faced by the family of Israel itself - how the ten sons, the father – Israel or this family had confronted the challenges. What are the reactions or appropriate treatments they have made to solve their challenges?

What are the appropriate/suitable steps for solution they had been taken/followed?

1.    They follow the principle of honesty. This is also what Joseph demands from his brothers (V.42:19). Since they all have acted dishonestly to their brother Joseph, this is the time to prove whether they were honest. Therefore Joseph said to his brothers – “If you are honest men, let one of your brothers stay here…the rest of you shall go…and bring your youngest brother to me…”
If they want more grain for their survival, or if they expect their brother Simeon back /‘to be set free’; they must follow what Joseph stipulated, they must act accordingly or they need to follow the principle of honesty. Then the simultaneous reaction we found is – they did it.

2.    They also employed dialogical method for solution: This is another method they employed to solve their problem/challenge.
As they returned to their place and met their father, they had a good time of discussion. It means they have made available themselves to discuss what had happened in the land of Egypt. This is what we always need to remember; because, ‘willingness to make available ourselves’ is more promising instead of refusal, denial, ignorance or isolation, etc to solve the problems.

As all know, Dialogue is not merely a back and forth discussion, not only a debate or rebuttal. It is a chance to frame a problem collectively by both independently voicing different perspectives on the issue.

Therefore to keep themselves free from the problem of family crises and to solve their problem/challenge, ‘dialogical method for resolving the problem’ is what we found between the father and sons.

3.    The principle of Self emptiness:   Though the principle of honesty and dialogical method are powerful and effective in many ways; on the other hand, they are not a problem-solving process directly. Rather they are a process that builds bridges of understanding between individuals that naturally helps to reduce misunderstandings, conflict, and tension and therefore to dissolve problems.
Therefore another principle or method applied for solution we found from the family of Israel is – the principle of self-emptiness.

This is also what I called it as ‘the calmative stage’ where a hard decision is made possible. At this point we found two significant points;
1.    V. 8: Judah said to his father, “Send the boy with me, and let us be on our way…If I do not bring him back to you and set him before you, then let me bear the blame forever.”
2.    Then the father-Israel said, “Take your brother, and be on your way again to the man… As for me, if I am bereaved of my children, I am bereaved”

At the beginning, when the ten sons told their father - what had happened; the reply what they received is – “why did you treat me so badly…(v6)” that means - as long as he defend his own self or until and unless he was unable to set him-self free from ‘the self’, nothing progress could happened.
But in reverse, when the moment has come and a decision of self denial/sacrifice is made, saying – “let me bear the blame forever” (Judah) and “If I am bereaved, I am bereaved” (Israel). This becomes the portal gate that makes everything possible, even to release all problems.

4.    They depend on God’s providence:
Even though they all have reached to the agreement, this is not the end – In v. 14 “may God Almighty grant you mercy before the man, so that he may send Simeon and Benjamin back” this is what the father told to his ten sons.

As the writer of proverbs (3:5-6) says – “Trust in the LORD with all your heart; and lean not on your own understanding …” We must trust God. In another words – the imperative thing which has vital importance in every decision is we must depend on God’s providence. It does not mean that – by keeping everything behind, neglecting or ignoring our decision, ideas, and strength we must put our trust in God; but rather – it does mean that; even if we have/ there are another possible ways/ remedy to treat something, God must be put at the central. This is also what we found from ‘the problem/challenge solving process’ which was happened in the family of Israel.

Therefore, let the – principle of honesty, dialogical method for solution, the principle of self emptiness and depending on God’s will/providence, etc; be our steps to meet and confront any challenges which may come to us.

Life is a series of problem-solving opportunities. The problems you face will either defeat you or develop you - depending on how you respond to them. – Rick Warren.




Wednesday 24 August 2016

PARENTING ISSUES AND CHILDLESS FAMILIES

Parenting, though rewarding, may still be one of the most difficult and time-consuming aspects of a person’s life. In addition to tending to an infant or child’s daily needs, parents are also generally responsible for helping each of their children develop life skills, social skills, and appropriate behaviors, while accounting for the unique personality of each child. Parents who become overwhelmed may find the support of a mental health professional to be helpful, particularly when faced with a difficult situation or behavioral concern.

What Is Good Parenting?
Parenting is the bringing up of a child. It is like the nourishment that is necessary for a sapling to grow into a big and fruitful tree. Hence, for a child to grow into a wonderful human being, good parenting is essential.

From the moment a pregnancy is announced, most parents will receive multiple suggestions and pieces of advice on how to raise their child. New parents may often be overwhelmed by this advice and unsure of what is best for their child, so they may turn to a pediatrician, therapist, or other expert counselor for advice. Experts in the field of child psychology and development generally agree there is no one method of parenting that is ‘best’ and parents may wish to try different styles of parenting to see what works for their family.

According to the National Institute of Child Health and Human Development, parents are generally responsible for:
•    Keeping children safe.
•    Listening to children and spending time with them.
•    Providing affection, order, and consistency.
•    Setting and enforcing limits for children.
•    Monitoring friendships children make.
•    Seeking help for any medical or behavioral concerns.

The Four Parenting Styles:
1.    Authoritarian Parenting
In this style of parenting, children are expected to follow the strict rules established by the parents. Failure to follow such rules usually results in punishment. Authoritarian parents fail to explain the reasoning behind these rules. If asked to explain, the parent might simply reply, "Because I said so." Children are not usually given the reasons for the rules and there is little room for any negotiation. Authoritarian parents may use punishments instead of consequences.These parents have high demands but are not responsive to their children. According to Baumrind, these parents "are obedience- and status-oriented, and expect their orders to be obeyed without explanation".
Although children who grow up with authoritarian parents tend to follow rules much of the time, they may develop self-esteem problems. Sometimes children become hostile or aggressive as they may focus more on being angry at their parents for the punishment rather than learning how to make decisions and solve problems.

2.    Authoritative Parenting
Like authoritarian parents, those with an authoritative parenting style establish rules and guidelines that their children are expected to follow. However, this parenting style is much more democratic. Authoritative parents are responsive to their children and willing to listen to questions. When children fail to meet the expectations, these parents are more nurturing and forgiving rather than punishing. They also use more positive consequences to reinforce good behaviors and may be more willing than authoritarian parents to use reward systems and praise.

Baumrind suggests that these parents "monitor and impart clear standards for their children’s conduct. They are assertive, but not intrusive and restrictive. Their disciplinary methods are supportive, rather than punitive. They want their children to be assertive as well as socially responsible, and self-regulated as well as cooperative".

Children raised with authoritative discipline tend to be happy and successful. They are often good at making decisions and evaluating safety risks on their own. They often grow up to be responsible adults who feel comfortable expressing their opinions.

3.    Permissive Parenting
Permissive parents don't offer much discipline. They tend to be lenient and may only step in when there is a serious problem. There may be few consequences for misbehavior because parents have an attitude of "kids will be kids."Permissive parents may take on more of a friend role than a parent role. They may encourage their children to talk with them about their problems but may not discourage a lot of bad behaviors.

Kids who grow up with permissive parents tend to struggle academically.They may exhibit more behavioral problems as they will likely not appreciate authority and rules. They often have low self-esteem and may report a lot of sadness.

4.    Un-involved Parenting
An uninvolved parenting style is characterized by few demands, low responsiveness, and little communication. While these parents fulfill the child's basic needs, they are generally detached from their child's life. In extreme cases, these parents may even reject or neglect the needs of their children.

Uninvolved parents tend to have little knowledge of what their children are doing. There tends to be few, if any, rules or expectations. Children may not receive any nurturing or guidance and they lack the much need parental attention.

When parents are uninvolved, children tend to lack self-esteem and they perform poorly academically. They also exhibit frequent behavior problems and rank low in happiness.
Understanding the Challenges of Parenting

Raising a child can be difficult for many reasons. Caring for a child, especially an infant or toddler can take up a significant amount of time, and it may be challenging to maintain strong relationships with a spouse or romantic partner, or with friends. Many parents face financial challenges or find it difficult to coordinate schedules and arrange child care. A parent who stays home with a child or children may feel overworked in the home and resent the other parent for working outside the home, which can put strain on a partnership. Parenting is also often physically demanding: some parents with young children spend a significant part of their day cleaning, doing laundry, and performing other household tasks, and many report insufficient sleep.

Parenting may become even more difficult when a child exhibits signs of a behavioral challenge, physical or intellectual disability, or mental or physical illness. It may be especially difficult to cope when a child who requires extensive medical treatment or other extra care is not the only child in the home, and parents may find it difficult to give all children equal amounts of attention. This may lead some parents to experience guilt along with greater levels of stress.

Research has shown when parents are not united, do not communicate well, or otherwise send confusing messages to children, it may be difficult for children to understand what is expected of them. The child may react to this inconsistency with misbehavior, creating further challenges for parents. Thus, expert counselor and other child psychologists or specialists emphasize the importance of presenting a cohesive parenting team.

The Influence and Limitation of Parents
A parent is often the most influential person in a child’s life, even after the child becomes an adult, and children will often look to their parents for guidance on ethical and moral topics as well as the typical concerns of daily life. Because a parent’s behavior, ideas, and beliefs will likely largely influence those of their children, especially in a child’s early years, the biases and prejudices of a parent are often learned by the child.

Children who overhear parents using language that implies a certain group of people is somehow lesser than other groups, making disparaging remarks about other individuals, or giving voice to negative and stigmatizing beliefs about other people may adopt these attitudes as part of their own beliefs. Similarly, parents' religious and political views often become the child’s views, at least until the child is of an age to question belief systems. This may only be concerning when parents strongly encourage a child to support the parents' beliefs and discourage the child from seeking out other ideas, as this can lead a child to develop a limited worldview and be less likely to seek out other viewpoints in adulthood.

A child will typically also learn attitudes of acceptance from parents. When a child is raised in a household that embraces equality and diversity, by parents who do not discount the ideas and viewpoints of others, it is likely the child will grow up to be accepting of all people and experiences.
A parent’s influence can be limited, however. Children may learn new ideas from friends, from the media, and at school. A traumatic event may also impact a child’s development or behavior, and peer pressure can lead a child to develop problematic behavior in spite of a parent’s efforts to keep the child safe. Many parents choose to use their own parents’ style or method of parenting, believing what worked for them will work for their own children. However, each child and family is different, and a particular method of parenting may not work for all children.

Many parents continue to offer support and guidance to children who have reached adulthood, especially in the case of a child who is coping with a chronic or temporary issue. However, some adult children may resent what they see as continued parental influence and refuse assistance. Some children may engage in risky or destructive behavior, and parents may be unable to reach them or be unsuccessful when encouraging them to seek help. This powerlessness is likely to be difficult and distressing for parents, but expert counselor or therapist and other mental health professional can help parents explore ways to cope with these circumstances or reach out to their children, when possible.

Issue related to Single ParentingAs we discuss the issues of parenting and various problems involved, another area we should not overlook is the issue related to single parenting. This is important because the number of single-parent households in India is increasing, and at the same time there are also various problems involved behind it.

Some parents are single by choice, while others may lose a spouse or partner through death or separation. A single parent often experiences increased stress due to an increased amount of parenting responsibility. When a parent suddenly becomes single, children may be traumatized and have difficulty coping with the loss of the other parent, which can often lead to behavioral difficulties. When divorced parents share custody of children, the children may find rules and routines differ from one house to the next, and this inconsistency may be difficult for them to adapt to. Single parents might find it difficult to enforce rules and discipline children without support, and they may also experience the added stress of financial difficulties.

Single parents, especially those with small children in the home, may find it challenging to meet potential romantic partners and go out on dates. This may lead to isolation and loneliness, and conditions such as depression and anxiety may develop, causing further stress. Staying connected with relatives and friends, creating a support system, and making time for self-care as well as child care are all ways that single parents may be able to cope with challenges and reduce stress in their lives. When specific challenges arise, expert counselor or therapist may be able to help an individual address those concerns.

Pastoral counseling/Therapy for Parenting IssuesCounseling and therapy can help parents in various ways. Some parents may become stressed by a particular parenting challenge, be it a one-time event or recurring situation. When a child faces a mental health concern or behavioral issue, a parent may find help for the child but leave their own emotions and feelings unaddressed. This can be harmful in some cases, as stress may accumulate and leave the parent feeling overwhelmed. In therapy, a parent/counselor can address their feelings about a certain issue, find support and guidance, and seek professional help for parenting issues and concerns.

Pastor counselor may help parent to seek out a therapist that specializes in child development or behavioral health concerns or a family therapist to address issues affecting the whole family. Family therapy may be helpful because each member of the family can bring up individual concerns that connect to the family dynamic, and parents can become aware of issues that need to be resolved.
Individual therapy can also be helpful, and some parents may find couples counseling can strengthen their parenting skills, as strengthening their partnership may help couples become better able to resolve disagreements about child-rearing or family life.

When parenting issues lead to stress, this stress may manifest itself through worry, depression, irritability, or anger. Some situations, such as the loss of a child or partner, may lead to grief, depression, or posttraumatic stress. When these conditions go untreated, the well-being of any other children may be affected. Pastoral counseling/Therapy can help address and treat these issues. A therapist or pastor counselor is also likely to encourage parents to make time for them-selves whenever possible and maintain a self-care routine.

Some parents have mental or emotional issues of their own that make parenting particularly challenging. For example, parents with conditions such as depression, bipolar , or schizophrenia  may find the normal stresses of parenting difficult to handle without help, and they may worry that the well-being of their children will be negatively impacted as they attempt to cope with their condition. Individual counseling/therapy that reduces the symptoms of an individual’s condition can reduce worry in this area as parents work to achieve wellness.

A parent with anger management or control issues may find pastoral counseling/therapy helpful for developing healthy and safe ways to address and manage thoughts and emotions and thus become better able to communicate with a partner or child.

Suggestion to improve parenting skills;Beside above points, pastor counselor can also give advice to parent to follow the following suggestion to improve their parenting skills;

-    Take time to listen When talking to your children, actually listen to what they are saying. This lets your children know that you care about their concerns. And this will better equip you/us to help them. After listening to them and empathizing with their needs and desires, use discretion when giving them guidelines. Be a good role model for your children, and model the principles you want them to learn and display. It's also important to enforce your household rules consistently.

-    Exercise sound judgment Good judgment means knowing when it's best to say no to your child. Don't give in to a request that you know aren't safe or reasonable for your child just because you want his approval.

-    Set an example Model the behavior you want your kids to exhibit. If you want your children to eat healthier, make sure your diet is balanced. If you want to teach your children to be kind to others, they should see you displaying this behavior.

-    Enforce your rules Establish specific rules for your children, and stick with them. If you change the rules too often, your children will get the impression that the rules you set should not be taken seriously.
Studies show that kids who are rebellious didn't have proper rules and structure at home, so setting appropriate ground rules and enforcing them can help to curb this issue. Conversely, parents who are too strict and controlling lead their children to be bored and find them-selves in trouble.

-    Praise for their effortAnother effective parenting skill is praising children for their efforts and not for their results or rewards. This teaches a child that he has control over his success. Only praise every so often to avoid teaching a child to only put in effort to get praise.

-    Follow through on consequencesAlongside this, an effective parenting technique to address children's poor behavior is to follow through on consequences and avoid using punishment as a teaching tool. The difference between the two is that consequences teach a child that his behavior is his responsibility and that he has to deal with the consequences as a result, whereas punishment teaches a child to fear authority and typically does not teach him personal responsibility.

CHILDLESS FAMILYA childless or childfree family is simply a group of people from all kinds of backgrounds and all walks of life who, for whatever reason, have never had children.

The increase in the childlessness rate, along with the drop in the fertility rate, has led to an increase in the proportion of women living in households without children. At least 20% of women aged 25-49 live in households with no children in European countries. This is partly due to deferment of childbearing and partly due to the increase in complete childlessness. The proportion of women living in childless households is particularly high in Austria, Finland, Germany and Greece, where more than 40% of women aged 25-49 live in childless households. Conversely, it is low in Estonia, Poland, the Slovak Republic and Turkey where less than 30% of women live in childless households. 

However, most have thought long and hard about parenthood and many have concluded (for various reasons) that it really was not right for them, while some are still in the decision-making process. Still others will probably have children at sometime in the future, but are not ready just yet (even though all of their other friends are having theirs now and are urging them to catch up), and some wanted to have children but were unable to because of a variety of social and/or biological forces that interfere and result in unplanned childlessness.

Reason for being child-freeAs mentioned above, there can be a number of reasons why couples do not have child/children. For some, the main reasons are;
1.    Career derailment: Some feel that having a child interferes with a career for women. Once the baby is born, it is usually the mother who gives up her job (or cuts back) to bring up her child. Therefore many childless families choose not to have children because they concentrate on their careers.
2.    Health Issues: Some women or men who have illnesses like autoimmune diseases or other conditions that can be passed on genetically choose not to have a child so that the child will not inherit the illness.
3.    Rejection of parenthood:  Some people have thought long and hard about parenthood and many have concluded that it really was not right for them (for various reasons).
4.    Social or biological force: There are also some people who wanted to have children but were unable to because of a variety of social and/or biological forces that interfere and result in unplanned childlessness. For some, numbers of constant medical appointments, infertility drugs, monitoring ovulation, inseminations or in vitro fertilization (IVF) may be enough to cause them to say, “No.”
5.    Another possible cause behind the increased childlessness among highly educated women is their reluctance to take on a partner who is less educated than themselves, especially in Japan and Korea. This leads to lower marriage and partnership rates among highly educated women and can subsequently lead to lower fertility rates and childlessness.

What Are The Challenges a Child-free Couple Faces?  The biggest challenge a couple faces in making the choice of childfree living is that they will still be in a world full of people having children and being involved with children.  They may visit a park on a Saturday morning and children will be playing baseball.  They may hear about school plays their friends or co-workers are attending. They may hear comments such as “Oh you can take that expensive trip because you do not have to send your child through college.”  Couples will also face questions about why they choose to be childfree.  As time goes by, people will enter their lives who will not know the struggles they endured to have children; the childfree couple may or may not want to explain why they do not have children. Having responses prepared ahead of time will help couples to handle some tough questions.

Besides, there are also other consequences that may affect a childless/free couple, such as; 
-    Divorce: Childfree couple divorce more often than couples who have at least one child.
-    Stress: The absence of children leads to loneliness and weariness.
-    Cultural hostility: As concern over declining birth rates mounts, longstanding stereotypes and the accompanying cultural hostilities toward childfree people have emerged.

Pastoral counseling:As many couples have gone through many challenges due to childlessness. One may suggest some helpful tips to be followed;
1.    Being a responsible Pastor, a counselor may encourage a couple by making it clear that;
-    The pain of not having a child will remain with most people for the rest of their lives, but the intensity of the pain will diminish as years go by. 
-    There will be periods of sadness, but there will also be periods of relief for having made the right decision. There may be moments where a couple may long to be a parent; however the longing will also diminish. 
-    The choice to live childfree is a forward-moving path to resolving infertility.  Resolve can help couples find support in healing those pangs of hurt that arise over not having children. 

2.    A pastor counselor can also encourage a couple;
-    To consult a marriage counselor: Seeking help from a licensed therapist who is specifically trained in counseling or therapy and experienced in dealing with childlessness.
-    To get help from different sources: Seeking the help of nonjudgmental, understanding friends, experienced spiritual leaders or a trained counselor. Since all self-help books are not equally helpful, a pastor counselor may also suggest for seeking advice about additional reading from a professional.
-    To seek support: It can help to share your experience and feelings with trusted friends or loved ones who can support, encourage and walk along with you on your healing path.
-    Lighting up relationship quality would also be a great help for childless couple.

3.    Lastly, a pastor counselor can also help a couple by reflecting some of the teachings of the bible through which a couple may find their spiritual and emotional help or relief.

References:


[2]Farzana Bibi, at al., “Contribution of Parenting Style in life domain of Children”  in Journal of Humanity and Social Science, Volume 12, Issue 2 (May – Jun, 2013), 91-92. See also, https://www.verywell.com/parenting-styles-2795072 (
[3] Bipolar is a psychological illness- characterized by both manic and depressive episode.
[4] Schizophrenia is a long-term mental disorder of a type involving a breakdown in the relation between thought, emotion, and behaviors, leading to faulty perception, inappropriate actions and feelings, and withdrawal from reality into fantasy and delusion.
[5] ___Families are changing, 22


Wednesday 3 August 2016

TUN HNAIA LALPAN HLATHU HMANGA MIN PAWLNA

1. HLAUH TUR RENG I NEI LO VE, MALIN I AWM LO.
(He thu hi June ni 16 khan Facebook-ah ka post tawh)

Tukin ka tho hlim chu ngaihtuahna hrisel chiah lo hian hun rei vak lo min chenchilh a. Chutianga hun rei lote ka hman mek lai leh ngaihtuahna fel zan lo ka put lai chuan, he hla thu - HLAUH TUR RENG I NEI LO VE, MALIN I AWM LO.... tih thu hi chhung ril lam atang hian a lo lang hlawl mai a. He thil hian ngaihtuahna fel zan lo khawvel kha ava thlak danglam chiang em.

A hmaa ka ngaihtuahna kha chhunzawm ka tum pawhin ka thei reng reng lo - hlauh tur reng i nei lo ve, MALIN I AWM LO.... tih khan a thlak zel a, a bak sak zawm tur pawh chu ka hre hlei lova.
He hun tawite chhung hian hlauvin ka awm pawh a ni hran lo. Mahse ngaihtuahna fel lo min neih tirtu avanga inngaihtuah buai mai tur ka ni lo, a chhan chu ka hnenah 'AWM A AWM VANGIN' tih kha erawh a chiang viau lawi si.

Devotion hmang turin zing dar 7 ah Biakin ka pan a, kalkawnga ka kal lai chuan prayer walk ka hmang e ka ti a, Biakin ka luh hnu pawhin 'Lalpa i aw a nih chuan he tiang deuh chi hi hriat belh ka va duh em ' ka ti a, mahse min hriat belh tir ta lem hlei lova. Engpawh ni se, mi dang tana thil ho em em a ngaih theih hi, ka tan chuan a ho hauh lo tih hi ka sawi nawn duh a ni.

Kum engzat nge a vei tawh ka hre ta chiah lo, college ka rah tirh atangin ting hi a khat mawi tawkin ka hre fo toh thin a, a vawi khatna thil mai a nih loh avangin 'ka tan a ho ve hauh lo'. Khang hunte kha ka chhui kir hnuhnawh a, he thil hian ka lung a tileng em em a ni.

HLAUH TUR RENG I NEI LO VE, MALIN I AWM LO.... eng hla nge, tu hlasak nge? ka la hre ta chuang lo reng reng. Sak belh tur pawh ka hre lo. Mahse, a NUNG reng lawi si a nih hi.


2. CHAKNA I NEIH THEIH NAN; THO LA, TAWNGTAI RAWH. 
(He thu hi Dt. 03.08.2016 zing lam dar 1:30AM vel khan Facebook-ah ka post)

Dt. 20.07.2016 atang khan chawlhkar khat zet, ni 27 thleng rawk khan hritlang na tak leh khawsikin ka bet reng mai a. He hrileng hi kan zirlaite atanga intanin a vanglai hian englai pawhin mi 5 vel hetiang hrileng tuar awm reng ang an ni.

A hminga mawhphurtu nih ve si chuan tiin, a na zualte kan kual pahin tawngtaisakna te ka nei diat diat bawk a. Heng atanga ka dawn ve pawh hi a ni maithei e. A tirah chuan hritlang khawsik mai mai tiin kan ngainep angreng khawp a. Mahse Vai ram hritlang hi tunhma zoram hritlang ai ngawt chuan a lo dang deuh a. Khawvel changkang zel hian 'hri-te' pawh hi a tichangkang zo tawh nge ni dawn? Tunhma hrileng kan palzam ang khan a palzam theih hlek lo mai a.

Darkar bi dik fu, darkar 6 dan zelah khawsik sang tak, nachhawkna sang tak pawhin a chhawk zawh reng reng loh hi ni tin vawi 4 ka tuar ziah a. A tir chuan ka ngainep viaunain ni tin, ni 5 zet chutiang khawsik sang, nachhawknain a chhawk hleihtheih loh vawi 20 tuar meuh chuan; khuh khulrut vangin antibiotics 'kel ek zah zet' ka ei bawk nen ka lo chauhpui viau hi a ni a. Vawi 20 khawsik sang fu tuar chhuah hrim hrim poh a chauhthlak fu maithei. Amaherawhchu chung zawng ai chuan ka Damdawi ei zawng zawng kha ka zo lo ni berin ka hria. Ni 5 hnu a khawsik a reh hnu poh chuan ka chauh zia kha ka hre tan dawn ek ek chauh zawk a ni.

Ni 7 zet a ral hnu chuan ka che hlek hi ka chau em em zel mai a. 'Diabetes , thisen sang, dengue, typhoid, etc te hi ka lo nei ru reng a niang a?' tiin thisen test theih zawng zawng ka test tir a, mahse heng poh hi normal tih vek a ni.

'Mi pohin ka hrileng dawn ang hi an dawng teuh a, engah chuan nge ka chauh em em bik? Ka Damdawi ei zozai khan ka lung lam a nghawng a ni phawt ang? ' tiin cardiologist ka pan leh ta a. Hei hi erawh vanneihthlak takin a thut hun a lo nih loh vangin ka hmu lo hlen dawn ta niin a lang.

Tichuan, Sunday poh inkhawm peih lova zan thlenga a ngaihna reng hre lova ka mut zawi reng hnu chuan Dt. 01.08.2016 Monday zingah chuan hlathu pakhat hian min tiharh ta tlat mai a. Eng emaw tak chu ka chungah hian a thleng leh ngei dawn a ni phawt mai.

Tichuan ka hla thar chu - Ka sa ka sa a(ri lovin), ka sa leh thin a, ka tawngtai bawk a, tunah chuan damdawi dang ngai lovin ka chak chhuak ngei dawn niin a lang ta.

He hla hi, tunhma atangin ka ngaihthlak ngai loh pawl tak a ni a. A thu pawh a tlangpuia ka tarlan bak hi ka hre lem lo. Mahse, mahni ka inbih let a, Lalpa hnen ata CHAKNA THAR KA NEIH THEIH nana Lalpa min pek ni ngeiin ka hria a.
Kan tarlang nghe nghe ang e.

CHAKNA I NEIH THEIH NAN,
THO LA, TAWNGTAI RAWH.

Khawvelah mikhual ka ni
Tih hi inhria la,
I neih ro sum zawng zawng pawh,
An la ral ngei dawn.

I chatuan van thleng turin,
Lalpa bel tlat la;
Chakna i neih theih nan,
Tho la tawngtai rawh.

Hmangaihna lal nunnema
Buatsaih ram mawi chu.
Chang turin inbuatsaih la;
Tho la tawngtai rawh.

Tawngtaina reng theihnghilh suh,
Hmangaihtu Lal chuan,
A hnena cheng thei turin,
A tanpui duh che.

I thinlung tithianghlim turin,
I Lalpa chu bel rawh...

Lalpa hi ka chakna hnar ber a ni tih he hla hian min hriat thar tir leh hi vannei ka intiin, Lalpa hi ka tan hi chuan a lo thla thlawt a ni. Ka zawn loh lama ka chakna thuruk Lalpa hi KA CHAKNA a ni tih ka hriat thar theih nan 'CHAKNA I NEIH THEIH NAN, THO LA, TAWNGTAI RAWH'...tiin he hla hmang hian min hrilh niin ka hria. LALPA hi fakin awm zel teh se.

Sunday 17 July 2016

BE DOERS OF THE WORDS, NOT MERELY HEARERS

(James 1:22 – 27; Matt 7:21 – 29)

Bible reading: Matt 7:21 - "Not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."
Prayer    : As your psalmist says -   Teach us, O LORD, the way of your statutes, so that we will observe it to the end. Give us understanding, so that we may keep your law and observe it with our whole heart. Lead us in the path of your commandments, for we delight in it. In Jesus Name....AMEN.

As already mentioned here - the chosen theme and text is taken from- James 1: 22, which says “But be doers of the word, and not hearers only, deceiving your-selves.” (NKJV)
In this passage - there is not anything complicated about this command or phrase – ‘Be doers of the word’ may mean that - Whatever the word instructs us to do; we have to or ought to do. Sometimes we may ponder it, digest it, discuss it, and analyze it, but in the final analysis, we are to do it. This is what and how Paul tries to instruct and embed to the hearts of his hearers.

However, after reading through the text many times, some reflections in the form of question that have come to my mind were –
1.    Why do the churches today have so many backsliding Christians or Christians in whose life we, people could no longer see the fruits of the spirit? 

This question may have some significant importance, because – many people tend to look/behave as spiritual while they are sitting inside the chapel to worship, yet their outside chapel lives were completely dissimilar, for allowing them-selves to do something whatever they desire. So, because of this ‘ways of life’ many people considering them, giving a new name as ‘spiritual prisoners’.
Therefore, due to the reality that the present church has been facing, we need to give appropriate answer to this question.

2.    What are the reasons why people fail to put the words into practice?
3.    What are the benefits/blessings of putting the words into practice?


But, before we try to give appropriate answer to these three questions; I, first of all would like to mention the importance of listening or hearing the words of God. This is important because, the theme focuses ‘doers of the words/putting the words into practice’, therefore as we give our focus; this attempt should not overestimate/overvalue the importance of hearing or receiving the words of God.

In Rom 10: 14 & 17 – Paul says;
-    14. And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him?
-    17. So faith comes from what is heard, and what is heard comes through the word of Christ.
Therefore, these particular verses clearly demonstrate the importance of hearing. So we cannot simply overestimate the importance of hearing the words of God. And moreover – Our attempt to emphasis on one particular subject should not overlook the other side of that particular subject which also has some significant importance.

Therefore, moving to the main theme/first question;
1.    Why do the churches today have so many backsliding Christians or Christians in whose life we, people could no longer see the fruits of the spirit?Yes, the answer is obvious here; it is only because we, many people have failed to put the words into practice.

When I came across this point, one illustration has come to my mind: i.e. about “Pastor Stuart Briscoe and one old lady”
The story goes like this – when Pastor Stuart was teaching “The principles of Bible study”. He showed the congregation how to pick out the promises and the commands in Scripture, and what to do with them. Then when he reviewed his teaching and asked one simple question saying -“Now, what do you do with the commands?” Then, a little old lady raised her hand and said, “I underline them in blue.”

So the point here is - Underlining the Bible’s commands in blue might make for a colorful Bible, but the point of the commands is that we must obey the command. This is also what the scripture expect us to do.
But, unfortunately - there are many people who have their heads filled with information from the Bible, but when the time comes to follow, they don’t obey what the Bible commands. This is the reality that the church has experienced even till today.

In John 8:31, Jesus says – “If you remain in my commands, you will be my disciples.” – a disciples, who stay close to Jesus, who is able to hear and willing to do his will/words.
And in James 4: 17, we also found – “anyone, who knows the right thing to do and fails to do it, commits sin.”

Therefore, by keeping in mind the above two passages mentioned, we now can give a suitable answer to the posed question by saying - a person who is unable to put the words into practice, & who is unable to remain faithful in the words is someone who by knowingly or unknowingly put him/herself at a far distance from Jesus and who follow Jesus at a distance. Therefore ‘putting ourselves at a distance’ is one of the reasons why churches today have so many backsliding Christian. In the same way, the reason why people put themselves at a far distance is – they do not obey, they fail to put the words into practice.

And another reason why churches today have produced so many nominal Christian, in whose life no one could see some spiritual expectation, is – by failing the right thing to do, we have committed so many sins. If one commits sin every moment by making him/herself as ‘undoer of the words’, how can we expect something good from this person?

Rick Warrant: Founder of saddleback church, Pastor Evangelist, philanthropist, once said -
“Receiving, reading, researching, remembering, and reflecting on the Word of God are all useless if we fail to put them into practice.” We must become doers of the word (James 1:22). And he further said – “Without implementation, all our Bible studies are worthless.”

2.    What are the reasons why people fail to put the words into practice?We have already mentioned one suitable answer for this:
i)    They follow Jesus at a distance. As Peter did (Mt. 26: 57). If someone follow Jesus at a distance, the only things he has to do is – denying Jesus and his Words, self-defense, and putting him/her-self at a comfort zone.

ii)    In John 14: 24, here Jesus says - Whoever does not love me does not keep my words.
I think, this is one of the good passages by and through which we can examine ourselves. Because ‘doing something for our love one’ is one of the degrees through which we can measure ‘true love’. And this understanding is rightly acceptable because – we are always ready and willing to do something if our love one expects us to do something.
Something what we refused to do for our love one may not bother us, but if we repeat again and again, what will be the reaction? – The first reaction/immediate consequence that a person may receive/face will be - relationship crisis/problem.

iii)    So for the third point – the reasons why people fail to put the words into practice? Is only because of the ‘relationship crisis/ problem’ they developed between them and God.
And the problem that existed between them/us and God come into reality only because they/we do not obey his words and only because they/we do not pay heed to the words and will of God.
Therefore, ‘failing to put the word into practice’ is one of the sure signs of people who has rebellious attitude to God, and who has relationship problem with the creator God.

iv)    Another reason why people fail to put words into practice is – Truth does no longer rule over us/them.
The ‘Truth’ here we mean – Jesus (as found in John 14:6), and also the quality of being true that every person need to possess.

This Truth is something that qualifies a person to make worthy. It is also the core value of human life through which we receive – strength, confidence, accountability, including peace of mind and happiness, etc. Therefore if, someone lost this ‘Truth’ or if the Truth does no longer rule over him/her, then he/she make him/her-self free to do whatever he/she want/like to do. That means – a person will no longer have (has nothing to do with) strength or potency to put the words of God into practice.

3.    What are the benefits/blessings of putting the words into practice?
To give appropriate answer to this question, we simply may pick out some bible passages where we found suitable answers.

1.    The immediate result for putting the words into practice is found in the following verse – i.e. James 1: 25 which says – “But those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act — they will be blessed in their doing.”
Another parallel verse is also found in John 13:17 which says -“Now that you know these things, you will be blessed if you do them”.

2.    Matt 7:21, Jesus said - "Not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."
According to this text; doing the will of God or putting the words into practice has something connection with the kingdom of heaven. That means – he/she shall enjoy the true nature of the kingdom of God not only in heaven but even here on earth – i.e. righteousness, peace and joy in the Holy spirit ( as found in - Rom 14: 17)

3.    Matt 7:24 - "Therefore whoever hears these sayings of mine, and does them, I will liken him to a wise man who built his house on the rock.”

So to conclude this short sharing, I want to add this message with the words given by John Calvin. He said - "the doer is he who from the heart embraces God’s word and testifies by his life that he really believes."  That is also how our Lord wants us to be. Jesus said, “Blessed are they who hear God’s word and keep it” (Luke 11:28).

Let all of us try to be a blessed one, by keeping and obeying the words of the Lord. AMEN

Monday 2 May 2016

CAREY LEH A THIANTE DAN SAWM


(PRINCIPLE MUMAL NEIA RAWNG KAN BAWL THEIH NAN)

[Note:  He thuziak hi BCM Chanchin Bu - KOHHRAN BENG-a tihchhuah atana ka thawn tawh, la tihchhuah loh a ni. Chuvang chuan lak chhawn leh chhuah chhawn hi khap tlat a ni]

Thuhma: Thomas Carlyel, mi ril leh ziaktu larin – “History hi eng tehchiam a lo ni lem lo, amaherawh chu mi ropuite chanchin ziahna te, hlawhtlinna chanchin mihringin a neih ziahna leh, a bikin miropuite sulhnu ziahna ziahna erawh hi chu - thil ropui a tling takzet a ni”; tia a sawi ka chhiar hian kan Bible-a mi ropuite bakah William Careya hi rilruah an lo lang nghal thin.

A then azar hre fo tawh mah i la; Careya sulhnu thenkhat, vantlang mipuiin kan la hriat tam lem loh nia ka ngaihte hi ‘intihsawt tawnna’ atana thil tangkai tak anih beiseiin tumtum chu kan bih ho ang a. Dan sawm/thusawmpek, principle bera an neih tak kan sawitur chanchin erawh, an thian za hova an siam a nih miau avangin - ‘a thiante’ tiin thupuiah hian kan tarlang tel a. A sawi zauhnah chuan Carey-a chanchin bik hi kan thlur mai dawn a ni.

William Carey:
Carey khan India (Calcutta) hi Ni 11th, Nov,1793 ah lo thlengin; Ni 9th, June, 1834 ah a thi a. India ramah kum 41 rawng a bawl chhung khan, “Serampore Mission nena inkungkaihna nei missionary mi 30, a ram mi zirtirtu mi 40, mission station leh sub-station 45, tin kohhran member mi 600 chuang  a hring chhuak a ni” an ti a. ‘Father of modern Mission’ tia hriat niin, hei bakah hian –
-    hmeichhiate dikna leh chanvo humhalhtu,
-    reformer (social, cultural leh moral - a chhe lai siamthatu),
-    botanist (thlai lama mi thiam),
-    industrialist (thil dehchhuahna lama mithiam),
-    economist (sum hman leh peipun thiam),
-    agriculturist (thlai huan lama mi thiam),
-    media pioneer (meida lama mi hmasa),
-    astronomer (vanlam chanchin hre mi),
-    forest conservationist (Ramngaw humhalhtu),
-    Translator leh educator (letlingtu leh zirna lama mithiam), etc tia hriat a ni.
Lehkha phek hnih khat maia a hlawhtlinna chanchin sawi sen rual loh avang hian – mi bik, India leh khawvel mission rawngbawl zel nana Pathian bel-ruat, etc tih hi phat rual lova thil chiang a ni awm e.

Amah kher lo, khawvel leh sakhaw huang chhunga mi hlawhtling kan tihte chhungril nun hian belhchian an dawl em em hlawm a. He tiang ‘Nun  belhchian dawl’ miin an neih hian, a phena vantlang hriatpui lutuk loh thil awm thin pakhat chu– ‘PRINCIPLE’ mumal tak an lo nei leh,  vawn/innghahna tur an lo nei tlat thin hi a ni.

He tianga mite nun khalh ngila; mi hlawhtlinga siamtu, mi dangte aia chungnunga awm tira; danglamna nasa tak thlen tura mi te chelh tlat thintu ‘PRINCIPLE” an tih chu eng nge a nih a, Pathian rawng bawltute tan eng ang fakauva pawimawh nge a nih?, etc tihte a hnuai ami ang hian i lo bih chhunzawm zel teh ang.

Principle Sawi Fiahna:
Mihringin a rin dan te, a nun leh chet vel dan kaihruaia thununtu - innghahna bulpui rintlak/thil dik engemaw a neih hi principle chu a ni a. Thil tum, nih tum, ngaihdan mumal min neih tir a, kan rilru leh nun dan khalh ngil tura rilru innghahna bulbal min petu hi principle chu a ni.

Baptist kohhran tawh phawt chuan principle kan nei a. Chungte chu-
1.    Believer Baptism – Ringtu Baptisma
2.    Autonomy of local church – Tualchhung kohhran thuneihna
3.    Priesthood of all believers – Mi tin mahni inpuithiam theihna
4.    Two ordinances – serh leh sang chi hnih (baptism, and the Lord Supper)
5.    Individual soul liberty – Mimal zalenna
6.    Separation of the church and state – Kohhran leh sawrhkar indahhran dan
7.    The supremacy of the scripture – Pathianthu dah chungnunna
Heng principle hi kohhran pum rin dan (faith), tih dan (tradition), pawm dan (belief), leh a awm zel dan tura thutlukna siam thintu leh kaihruaitu a ni a. Baptist kohhran tawh phawt chuan kan ke chheh rem sual tur vengtu ber pakhat atan kan hmang tlat a ni.

En tirna dang pakhat atan - Theological College-ah hian zirlaite subject pakhat kan zirtir thin a. Mi hmaa thu kan sawiin communication tha siam tur chuan ‘communication principle’ miin a zawm ngei ngei tur a awm a. Chung athen azarte chu –
•    Know your audience – thu ngaithlatute hre chiang rawh
•    Know your purpose – I thiltih chhan hre chiang rawh
•    Know your topic – I thupui hre chiang rawh
•    Anticipate objections – Min hnarna chezia kan pawisa tur a ni
•    Use multiple communication techniques- Dankhan chi hrang hrang hmang rawh, etc tihte a ni.
He tianga tuemawin mi a dawr emaw, mipui hmaah thu a sawi a nih chuan – ‘mi bengkhawn a hlawh nge nge e’ tih a ni thin.

Entirna dang leh deuh atan - kan tleirawl chhuah hlim hian ‘New year resolution’ (kum thar thutiam) siam hi kan ching hle a. A that em avangin kum 10 chuang zet ka insiam thin. Heng chhung hian Thuthlung Thar bu hi vawi 18+ chu ka chhiar chhuak ve hial awm e. He mi phena principle ka rilruin a neih chu – ‘Bible chhiar hi ringtu tha ni tur chuan kan tih ngei tur a ni a, mimal nun a khalh ngil thei a, thlarau lam nun tan ralthuam tha tak a  ni, bansan mai mai tur a ni lo’, etc tih kha a ni. Chu chuan peih loh chang pawhin min tur thin a. Thlarau zara a hlawkna kan hmuh thiam hnu lek phei chuan ‘chak takin’ min chhiar tir thei hial ta a ni.

Heng a chung amite hi entirna mai a ni a. Wlliam Carey leh a thian te pawh khan, an hmabak rawngbawlna ko tak su tur khan ‘innghahna bulbal’, an rawngbawlna thunun a khalh ngil sak thintu - ‘dan sawm/thu sawm pek’ tia an vuah, ‘PRINCIPE’ bera an hman tak chu  an lo nei reng mai a. Heng hi a kul-ataia kohhrana inhmang zawng zawng – a bikin, pastor leh missionary te tan thil chhinchhiah tlak a ni. Rawngbawlna kawnga min cho phurtu atan te, kan nun kawng chelhtu pakhat atan leh rawng kan bawlna a hmalak dan min thiam tirtu pakhat atante, etc thil tangkai tak - kan entawn a, kan hman zui theih a nih ngei pawh a rinawm.

Carey-a leh a Thiante – Dan sawm:
‘Dan sawm/Thusawmpek’ (Ten Commandments) tia Careya leh a thian ten serampore mission an din hnu - 1805 kuma an duan chhuah hi zo tawngin kan la nei lo maithei a. Rawngbawltu zawng zawngte chawkphur thei (challenging) leh thil thlir dan thar (perspective) chher chhuah sak thei a nih avangin a pawimawh a. A hnuai ami ang hian a ngai ngaiin I lo dah chhuak dawn teh ang. -

Chandamtu, hmun dang aia he ram pilrila min phuntu hian, mite chher puitling turin kan kovah mawhphurhna a dah si a. Chuvang chuan heng thil pawimawh bikahte hian kan rilru tihtakzeta pek hi dik niin kan hria.

Pakhatna: Kan hna ropui leh zahawm tak hi buatsaih a a awm theih nan, thlarau boral thei chungah hian hlutna nasa tak kan nghah a tul takzet a ni. Mi bo ten chatuan nun an neih hial dawn avanga kan rilru a nghawng dawn emaw, hlohna nasa tak kan chungah a thleng dawn a nih pawhin beih zel hi kan inhuam tur a ni.


Pahnihna: Heng mi bote - phuar bet a,  an rilru tichiai thintu chanchin thil kan hriat theih zawng zawng lakkhawm hi a pawimawh em em a. Chutiang hmang  chuan fing takin an ni ho nen hian thu pangngai kan la sawi ho thei ang.


Pathumna: Hindu ho nen kan indawrin, chanchintha dodal tura rilru kherek an put zui theihna tur thil laka inthiatfihlim hi kan theih chen chenah thil tul tak a ni. Sap nun dan thenkhat, an pawi sawi zui thei tur thil angte hi a tam thei ang ber hmuh phak lovah kan dah bo tur a ni. {Entir nan} ramsa chunga nunrawnna ang chi te hi pumpelh kan tum tur a ni.


Palina: Thil tha tih a nih theihna tur remchang awm zawng zawng hi kan mitmei ang a. Hna kal lai, a bik takin khawlum huam huam hunahte erawh thawlak hun insiam turin duhthlanna erawh kan nei ang; amaherawh chu- nun hi a tawi a, kan chhehvel amite hi an boral reng bawk si a, chuvang chuan chhandamna chanchin lawmawm hi kan puan loh chuan phurrit nasa tak kan inthlen chawp thei a ni tih hi kan rilruah kan dah nget tlat tur a ni.


Pangana: Mi bote hnena thu kan hrilin, Paula tih  dan  kan entawn ang a. Tichuan Krista, khenbeha chanchin hi  kan thu hril apiangin thupui berah kan neih thin ang.  Tun lai khawvel missionary hlawhtling ber berte hian krista tlanna (atonement) thu hi thupui-ah an neih a ni tih hi thu dik a ni.


Parukna: A ram mite hian kan lakah rinna zawng zawng an nghah hi a pawimawh takzet a; chutiang bawkin kan bula an awmin an zalen tur a ni.  He tiang rinna kan laka an neih theih nan hian englai pawhin an sawiselnate hi kan ngaitha thei tur a ni a, thurawn duhawm ber kan pe tur a ni.


Pasarihna: Thlarau kan la seng khawm mai turte tih chaka, ngaihsak zui hi kan hna pawimawhte zing ami a ni. Missionary diktak  chu a mipuite tan Pa nih a tling thin.


Pariatna: A ram mite thuhril atang chauhin he ram dung tluanah hian chanchin tha hi hril kimin a awm thei ang tih hi kan beisei a. A ram mi, a hranga kohhran  la indin maithei turte leh, an pastor te, rawngbawltute hnena thurawn a rang thei ang bera pek zel hi kan tihturah kan ngai tlat a ni.


Pakuana: Pathian Thu thianghlim hindu ho tawnga lehlin hna hi kan theihna zawng zawng nena thawh zel hi kan kova awm a ni. A thlawna a ram mi ten an chhawr tur sikul din hi, chanchinthain hnehna a chan theih nana thil pawimawh takzet a ni bawk.


Sawmna: Heng hna pawimawh lutuk thawh chhuahpui tura  theihna min pe thintu chu, bang lova kan tawngtaina leh, mimalin sakhuana chi nung kan tuh rengna hi a ni. Thlarau lam tuihalna zawngin, Pathian buan rengin, heng milemte chawpetu a tih bo thleng leh, Krista a malsawmna awm hi an tawnhriat thlengin kan zain Lalpa thinlungah thlenin i nghat ang u.


A tawpna: He hna ropui tak avang hian hmaihthen nei reng reng lovin i inpe ang u. Kan hun te, thilthlawnpek kan dawn te, kan chakna te, kan chhungkua te, kan kawr hakte nen lam hian kan ta-ah i ngai hauh loving u. Heng thurawnte hi kan rilruah vawn nun a nih reng theih nan – vantlang hriatah te, kan thawhna hmun tinah te, kum khat chhunga tum thum kan inhmuh khawm thin-na, chung chu – Lalpa ni hmasa ber January, May, leh October; ahte chhiar chhuak thin turin thutlukna kan siam a ni.


Tlipna:  A chunga kan tarlan takte hi Pathian Thutak aia a that zawkna sawi tur ka hre hran lo a. Amaherawh chu, Thutak (Pathianthu) kan thinlunga cham reng bak-ah hian kan rawngbawlna tihsawt nan leh keimahni min cher nghet lehzualtu atan ‘thinlunga thu rolum mumal (principle)’ kan neih a ngaih hun a awm thin. Rawngbawl tura – nihna thar, hma thar, mawhphurhna thar, etc Lalpa’n kan hmaah min chhawp sak chang hian ‘(mission) principle’ hi duan nachang hria i la, nasa takin kan rawngbawlna hian hma a sawnin, keimahni ngei pawhin ngheh nan kan hman phah ngeiin a rinawm.

-    “Mi bo ten chatuan nun an neih hial dawn avanga kan rilru a nghawng dawn emaw, hlohna nasa tak kan chungah a thleng dawn a nih pawhin beih zel hi kan inhuam tur a ni”.

-    “Chanchintha dodal tura rilru kherek an put zui theihna tur thil laka lo inthiatfihlim hi kan theih chen chenah thil tul tak a ni. Sap nun dan thenkhat, an pawi sawi zui thei tur thil angte hi a tam thei ang ber hmuh phak lovah kan dah bo tur a ni”.


-    “Kan hun te, thilthlawnpek kan dawn te, kan chakna te, kan chhungkua te, kan kawr hakte nen lam hian kan ta-ah i ngai hauh lovang u”.



PATHIAN RAM