TO BE WORTHY SERVANT OF THE LORD

(I TIMOTHY 4:1-16)

The chosen texts, I Tim 4 can be divided into 2 parts;
1.    The first part (i.e. v 1-5): This part mainly deals with the foretold of an apostasy
2.    The second part (i.e. 6-16): This part mainly deals about the instructions to be a good minister of Christ.

The first part of the chapter which deals about the foretold of an apostasy is likely used by Paul to introduce his instructions to Timothy. This introductory part is well organized and deliberately given by Paul in order that the young pastor Timothy could stand affirm in the midst of difficulties when and where religious confusion come into reality and persist within the community of believers.

Therefore, he told Timothy saying that – “in the latter days the church would struggle with false teaching.”
So he warns Timothy by telling about - the false teaching that would come and the affect that it could have: (i.e. the bad affect, the harmful affect it could have on the life of his congregation).

So, the reasons behind why this information are given probably are;
1.    Paul has much concern about the condition of the church (the manner in which the church suppose to be) and he also concern about proper conduct of the house of God, the church of the living God.
2.    He also expresses his concern of the future condition of the church in which he postulate the sequence or development that could come in the life of the near future church.
3.    He also expressed his concern on the necessity to defend the Christian faith in the midst of confusion.

Therefore, the implication or significant point we have here is - as Paul gave his concern to the near or little further future of the church, our concern, as a Christian minister, ought to be ‘the future condition of the church’ as we all aware of the present context/condition of the church.

This foretelling or paying attention to the near future or to a little farther future of the church is important because – as we live in a context where diverse form of forces and pressures, challenges have been surrounded or threatening our faith, our spiritual life, as well as the church in a wider sense; it is our responsible to take heed the situation, and our surrounding where we live and attached ourselves in.

Moreover, as we all have been looking and giving our concern on – the survival, achievement, improvement, growth for God’s mission where we engaged and attached ourselves in, we all must pay our attention to the forces that challenge our Christian faith, our stand and belief.

SECONDLY;
As we already mentioned at the beginning; the second section is all about the instructions given by Paul – to be a worthy servant of Christ.

Here (in this section), Paul turns his attention on Timothy as minister – his ministry, his character, and on the things that he is to be on the lookout for.

In his discourses he has given 3 important instructions which are very noteworthy for every minister of the Lord;

Therefore, to put in this way – we will look; some qualities or instructions given by Paul to Timothy, in order that Timothy may become a worthy servant of Christ/the Lord (to be a good minister of Jesus Christ);

1.    V 6 says – If you put these instructions before the brothers and sisters, you will be a good servant of Jesus Christ.

The phrase - ‘these instructions’ – indicates ‘the previously instructions given, and the later instructions he has to give in the following verses.’

However, most important thing is that – a person who anticipates improvement to be a good servant of the Lord must give proper instructions, a healthy teaching and doctrine to the congregation that can nourish, nurture and promote the moral and spiritual life of the community.

‘Giving these instructions’ at the same time, May also indicates – the instruction we suppose to give must enlighten, give direction to our people and help to choose a right decision. And moreover, the instruction we suppose to give must also strengthen and protect our people from various treats and forces that often challenged our people, and our surroundings.

2.    In v 7, another instruction (to be a good servant of the Lord) we found is – Train yourself in Godliness
In order to emphasize his point Paul made a comparison by saying – “physical training is good, but training for Godliness is much better (NLT)”

The implication behind this sentence according to me is – The quality that makes us as a good servant of the Lord is to be received not only from external force, or something from somewhere above but also from ‘internal pressure or internal effort’.

‘Train yourself’ – indicates; to be a good servant of the Lord, a person has ‘responsibility to built up his/her quality’. It is also indicates – one must not expect everything only from external force, or something from above putting him/her-self behind the bar or keeping him/her-self to do for nothing,  but he/she must also generate his/her internal ability and effort to built him/her-self up.

This ‘personal duty’ or ‘individual responsibility’, what Paul emphasized here and in other writings ( eg: II Tim 2:6; I Cor 9:26) is something we often neglect for our spiritual formation.

Therefore our point here is – Even though we all have accepted that, - God is our quality, our source where we get everything in order to be a good servant, the same thing we should not forget to keep in mind is - we also have responsibilities for our spiritual nourishment, and for our spiritual formation.

3.    The last instruction i want to single out from the last part is – Paul encourage Timothy, to set an example and to put things into practice (v 11, 15)
He encouraged by telling – “Set the believers an example in speech and conduct, in love, in faith, and in purity.”

Even though this is not an easy task for a minister, it is our responsible in order to maintain our integrity, credibility, accountability as we all are involve in the ministry of the Lord.

This quality – ‘to set an example and to put things into practice’ is something many people often fail to carry on.

We all can say so many good things, so many suggestions, so many instructions as well as so many massage of God to our hearers.

But, it is likely or probably that - more than 90% (or may be more than that), of our words have no effectiveness, and sometimes it has no life at all to make something change, to convince our people.

The reason behind is – only because many of us often fail to put things into practice, often fail to set an example, as we involved in the ministry of the Lord.

Therefore by keeping all of these things (instructions) in mind, let us try to do and offer the best thing for GOD and for the goodness of the kingdom of God.

GOODFRIDAY SERMON

“TRULY I TELL YOU; TODAY YOU WILL BE WITH ME IN PARADISE" (LK23:43)

The moment I saw ‘this scriptural portion’ which says -Truly I tell you; today you will be with me in Paradise, which is also one of the sayings of Jesus. The first thing that came to my mind was – “Jesus is always ready and faithful to do his mission even when he was at the point of his death”

If we read others portion of the scripture, we find: The main purposes of his mission; For eg -

-    Lk 4:18: Nazareth manifesto which says -"The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the LORD's favor."

-    Lk 19:10: the Son of Man came to seek out and to save the lost."

-    And in John 10: 10, the gospel writer also told us the purpose of Jesus coming, it says: “I came that they may have life, and have it abundantly.”

Therefore, in order to fulfill his mission, he faithfully has spent all his entire life – casting out demons, healing the leapers, the sick and paralytic, giving sight to the blind, and even giving life to the death, and so on.

The extraordinary nature of his ministry and mission was – he put his focus not only to people who look special, people of high ranking, people belonging to well to do family; but his mission focused and touched the entire people of his time including- the poor, the leapers, and even the sinners.

Even though Jesus gave all his might to accomplish his mission, spending and absorbing all of his attentions and energy to save and help people, yet that was not the end, and the accomplishment of his mission. He needs to put himself to the last step where he alone could put his feet to scarify his life in order that all may be saved.

Therefore as he did, this short but very appealing conversation between Jesus and the man whom they crucified along with Jesus was come into reality and made known to us.

Therefore some of the significant points what i want to emphasize at this moment are;

1. As found in john 9:31, -“God does listen to one who worships him and obeys his will”. This saying clearly demonstrated that - Jesus is always ready to accept a sinner and a penitent not only to a period of time when he was actively involved in his ministry but also even at the moment of his last breath and even at the point of his death.

2. When one of the criminals derided Jesus saying - "Are you not the Messiah? Save yourself and us!” Jesus said nothing.

But when the other criminal rebuked his friend who was at the other side of Jesus saying – “we are getting what we deserve for our deeds, but this man has done nothing wrong."  Then when he made an appeal saying, "Jesus, remember me when you come into your kingdom." The immediate answer given by Jesus clearly tells us the purpose of his coming on earth and how he put his serious concern on his mission and his purpose.

3. Lastly, when Jesus gave his answered saying – “Today you will be with me in Paradise”. This saying and scene of his crucifixion tell us that – Jesus is at the side of a sinner, criminal, poor, weak, hopeless and helpless people, and a downtrodden, broken hearted, subjugated and oppressed people like you and like us.

Yes, He has shown to us his unceasing and immeasurable love and his faithfulness to his father, to his mission and ministry, to his people like us. Therefore let the name of Jesus be praised among his people for his wonderful nature, for his suffering for us and for his wonderful work of atonement which he made accomplished on the cross.

ZION, KAN PATHIAN KHAWPUI (Testimony)

K.Lalzarliana
NOTE: He thuziak hi ni 14.09.2012 a ka ziah, BCM Chanchin Bu "KOHHRAN BENG" ah pawh ka tihchhuah tawh a ni a. Ka blog-ah hian ka post tawh nain 'post' a lo chiangnial lo deuh a nih dawn hi chhiar theih lovin a lo awm reng hi a lo ni a. Vawiin (20.03.2016) hian ka hmuchhuak chauh nghe nghe a ni. Ka han post tha leh a ni a, chhiar chhuak ngei ang che. A ziaktu mah ni i la kei pawhin ngaihnawm ka ti takzet a ni.

INTRODUCTION
Misualte nuna Lalpa a inrawlh a, danglamna  lo thleng chanchin hi chanchin  duhawm a va ni em. Chu danglamna chanchin chu chanchin satliah a ni mai lo va- tisa leh thlarau DAMNA, ser nung reng reng awm lova mi sualte nun din thar sak a, a hming an fak theih nana tan-in ata amite hruai chhuaktu Lalpa Pathian chet velna a ni.

John Newton-a, mi sual leh a hunlaia mi nikhua lo tak, Pathian khawngaihnain a Nun a thlakthleng sak chanchin hi tun tum chu kan tarlang ang a. Chumi zarah chuan a hla ropui berte zinga pakhat ‘Nangma thilropuite an sawi Zion kan Pathian khawpui’–in mi pakhat nun a khawih chet dan chanchin kan sawi tel bawk ang.  Mi thenkhat tan ‘thil ropui-a’ chhiar tlak vek loh, amaherawh chu ‘Pathian-in a khawngaihna’  a dawng tirte tan erawh rangkachak leh lunghlu mantam berte ai pawha hlu a nih si zia  i hriatpui theiin a rinawm.

JOHN NEWTON-A CHANCHIN:
Kum  1725, July 24khan John Newton-a hi Wapping, London-ah a piang a. A nu Elizabeth Newton chu sakhaw mi tak niin Newton-a kum 6 emaw lek a nihin a thi a ni. A Pa John Newton Sr. chu Lawng Captain a ni. Kum 11 lek a nihin tuipuiah a fapa hi a zinpui tan a, lawng mi, mi bawraw tak takte zingah khawsain heta tang hian  sual rawngbawlin nun pawlawh taka hun hman a lo zir tan ta a ni.

1743 kumin tihluihnain Royal Navy zawm tir a ni a. Lawng mi pawimawh zinga pakhat (midshipman) a ni ve hman. Mahse  a hna tlanbosan a tumna lamah man chhuakin  lawng mi 350 lai hmaah hrem a tuar a. Mi tamtak hmaa  tihmualpho a ni chu a la na em em a, vawi tamtak intihhlum a tum a, mahse mak tak main a dam khawchhuak leh thin. A nunrawn leh suahsual lua’t hian a dinhmun a pheh hniam sak(common seaman-ah) hial nia sawi a ni. A lawng thawhna Harwich atangin lawng dang Pegasus ah sawn a ni a, lawng mite tibuai reng renga a khawsak avangin West Africa an kalnaah a thawhpui ten an kalsan hial a. Sala mi tam tak a la hruai luh turte ‘salah’ eng emaw chen chu awmin(Africa-ah a tang), a chak zawng - a ban phak aping chu tih hreh pawh a nei ngai lo. Mihur tih hlawh hial khawpa nulat tlangvalna lamah tal bawraw ve thin a ni. A Pa’n Newton-a hi a ngaihtuah em em thin a, lawng captain pakhat tanpui tura a ngen hnuah Africa atang hian an chhanchhuak leh ta a ni.

1748 kumin, tum khat chu Africa atanga sumdawng lawnga England an pannaah, thli na takin an lawng chu pil lek lekin a nuai a, lawngah tui a khat theh thelh tihin, Newton-a mangang  chuan zanlaiah puihna dilin Pathian a au ve ta tlat mai. Mak tak main an lawng chu pil lovin a him ta a. Heta tang hian a ruka nun tuihalna leh mahni inbuaipuina rilru a lo nei ve tan ta a ni. England a thlen chuan Bible-te chhiarin a nun fel lo tak tak; card khelh te, zu inte bansan zai a rel ve ta a, chu chu ‘a piantharna tur intanna’ tiin a sawi thin. He tiang rilru a put hnu feah pawh sal hmanga sumdawn erawh a bansan chuang lo a ni awm e.

1748-49 kum chuan West Africa ah a sumdawnna thil avang bawka a zin tumin khawsik natak a tuar a, chutih lai chuan a thlarau nun duhkhawpawm loh zia ngaihtuah chhuakin, a nun tawp rat thlenga thunun tlat turin Pathian hnenah a inhlan ta a ni. Hemi atang hian thlarau zalanna duhawm tak a ruka a zawn fo chu a lo chang   ta a. He tiang khawpa mi nikhua lo,a mihringpui (sal) sang tam tak rip chhunga hruai luttu, nulat tlangvalna kawnga mi tlahawlh, thil sual tih engmah pawisak nei ngai lo etc ni mahse ‘Pathian-in a khawngaihna’ a chunga a thlen tir hi phu lo a inti em em a  – 
               ‘Khawngaihna mak mawi leh duhawm’
                Sual riangvai chhandamna;
                Suala bo hnu min zawng hmu ta,
                Mitdel mit varna chu.’  A lo ti chhuak ta hial a ni.

1755 ah  chhiah khawntu hna thawkin Liverpool-ah a khawsa a. Greek, Hebrew leh Syriac te zir tha lehin, reiloteah lay minister(rawngbawltu?) hriat hlawh tak a lo ni ta reng mai. 1757 ah Church of England ah Puithiam atana nemngheh a dil a, vawi tamtak a dilna hnawl a ni. Hei hian nasa takin a tibeidawng a, a tawp a tawpah chuan kum 7 zet a beih hnuin an ordained ve ta a ni. He kum 7 chhung hian Church of Englkand  bakah Methodist Kohhran-ah te, Independent kohhran-ah te, Presbyterian kohhran-ahte pawh ordination hi a dil hial a ni.

Kum 39 lek a nih kum 1764 chuan Olney, England-ah chengin thian tha tak William Cowper chharin heta tang hian khawvel tan hla tha leh lungkuai tak tak an lo phuah tan ta a. An hlabu “The Olney Hymns” an tihah chuan ‘Cowperan hla 66 a ziak a, a bak hla zathum sawmli pakua chu Newtona phuah a ni e” tiin an sawi thin. Khawngaihna mak mawi leh duhawm tih bakah, Nangma thil ropuite an sawi  tih leh khawvel hriat hlawh hla tam tak a phuahte zingah hian a tel a ni.

An hla bu “The Olney Hymns” hi 1779 ah published a ni a. Hemi kum hian Newtona chu London kohhrana sakhaw hotu (rector) ber a lo ni ve ta reng mai. December 31, 1808 ah a thi a,  hmana sawichhetu, phatsantu ni thin khan a tihlungngaih thin a Lalpa chawimawi nan a nun a lo hmang ral ve ta a ni. A rawngbawlna atanga piangthar mi tamtak zingah East Indies-a Missionary ropui Claudius Buchanan te, Bible Commentator langsar leh ‘Church Mission Society’ hmuchhuaktute zing ami Thomas Scott-te hi an tel. Mi sual leh mi nikhua lo tak takte nun thlak danglam a, a hmanraw ropui taka din thintu Lalpa Pathian hi ava lo tha em!

A thih hnuah pawh a hlate hmang hian mite thinlungah Pathianin thu a la sawi reng a. Chung zinga thilthleng pakhat chanchin chuan i lo chhunzawm zel teh ang. A hla chanchin tlem hrut hmasa ta i la.

NANGMA THIL ROPUITE AN SAWI:
 Eng kumah tak nge Newton-a hian he hla hi a phuah tih hriat a harsa hle.  Kum 1779 a William Cowper nen hlabu an published “The Olney Hymns” atanga mi hriat hlawh leh lar chho ta nia sawi thin a ni. He hla leh a hla dangte hi Sacret Harp an tih,  kum 1844 a Benjamin Franklin White  leh Elisha J. King ten an hla thulkhung an vawn thatnaah hlut taka vawn that a ni a.  Heng Sacret Harp hla leh music-te hi instrument tel lo (a hang) a sak chi, zaipawl emawin hla rem nana an hmante a ni tangpui. Mizo tawnga lettu hian a thiam hle a, tonic bakah lengkhawm thluka (mizo terditional thluk) sak theih a kan nei hi kan vannei hle mai.

PATHIANTHU INNGHAHNA: Sam 48

A HLA THUPUI : He hla hi KOHHRAN hla tia sawi thin a ni. ‘Zion kan Pathian khawpui’ tih pawh hi Kohhran sawina atan he hlaah hian hman a ni.

ZION ; PATHIAN KHAWPUI CHU:
Thuthlunghlui hun atang tawhin Zion hian kawh hrang hrang a nei thin;
- Jerusalem/Davida khawpui (Ilalte8:1;IIChro5:2)
- Jerusalem bula tlang pakhat - Mount Zion (Thup14:1; IILalte19:31)
- Solomona Temple (Sam87:7)
- Kohhran
- Khawvel lo la awm tur(or chunglam zion)

Bible-a ziak hrang hrang kan hmuh angin , he Zion ropuina leh a tihlu zualtu chu- ‘Pathian chenna’ tih hi a ni.  Pathian ngaihin Zion hi thil satliah a lo ni hauh lo mai!; Pathianin a hmangaih a(Sam78:68), a thlang a, a awmna atan a duh(Sam132:13), chuvang chuan Pathian a awm thin a(Sam74:2), Lal ropui khawpui (Sam48:2) tiin an ko thin a ni. Mawi famkimin Pathian chu Zion atang hian a eng chhuak thin a (Sam50:2), he zion atang hian amite mal a sawm thin (Sam128:5). A chhunga chengte chu ‘Zion fanu/fate/zion mipui tih an ni a(Is12:6; Sam 149:2;Sam9:14), he khawpui tiropuitu; a chhunga cheng - Lalpa ring apiang chu an mualpho lovang (Is28:18) tih a ni. Hei hi thuthlung thar KOHHRAN hlimthla chu a ni a. Pathian ngaihin kohhran hi a va hluin Amah avang vek hian a va ropui em. Newton-a pawh hian Pathian ngaiha kohhran hlut zia hi hriain;    
      
"Nangma thilropuite an sawi,
Zion kan Pathian khawpui;
A thu phelh tawh ngai lova khan,
A siam che, Ama chen nan;
Chatuan Lungpuia innghat chu,
Engin nge tinghing ang che;
Chhandamna banga inhungin,
I hmelma I hlau lovang".  A lo ti ta hial a nih hi.

A hlutna leh ropuina puanchhuah nan hei hi tawk a la tilo cheu a ni ngei ang(?), a tana Pathian leh, Pathianin khawvela kohhran a dah hlut zia tichiang turin;- “Lalpa Zion khawpuiah chuan, khawngaiha min tel tir chuan, khawvelin min hmusit mahse; i hming chauh ka chhuang ang e.” a ti hial a ni.

MI PAKHAT NUN KHAWIH CHETU CHU:
Kum sawm dawn emaw lai a ni ta; Pathian rawngbawltu nichung reng siin mi pakhat chuan ‘a nuna a duh ngai  loh thil’ a tawng fo mai.  A chunga thil thleng kawng hrang hrang, a chin fel theih si loh avangin Lalpa a au thin a. A khawngaihna dilin Lalpa hmaah bawkkhupin, thingthiin etc., vawi tamtak a tap a, a nun ramin a mamawh pe tur khan a va tawngtai nasa thin em.

Pathian Thlarau Thianghlimin (heng thil thlen hnu a) ‘he thu ziaktu’ nun vawi eng emaw zat a khawihnawn leh hnu hian kum sarih lai a lo vei leh ta reng mai. Tumkhat chu Nu ho khawmpui-ah ‘thu sawitu’ atan min ruat a, mahni tawkah ka tui hle mai. A hnua ka chunga thil thleng hian khang laia thil thleng tamtak kha a hmu mawi/nuam ta vek zawk em ni phei chu ka hre lo? Inkhawmpui hlawhtling tak chu a ni reng reng e. A tawp inkhawm ban ‘thu leh hla’-a inpawl hona-ah chuan kan zai tui hle mai. Kan hla sak zinga pakhat chu Newton-a hla zinga pakhat ‘Nangma Thilropuite An Sawi, Zion Kan Pathian Khawpui’ tih hla (bawk) hi a ni.
A chunga kan sawi tawh ang khan, he hla hi ‘kohhran hla’ a ni a. Ni danga ka(n) sak pawhin ‘kohhran takin, sak paha rilrua kohhran kawk ranin’ ka sa deuh kher thin. He mi tuma Pathian Thlarau Thianghlimin he hla hmanga min den dan chu ‘a hma ang’ a ni ta hauh lo mai. Mi tamtak lam zingah mittui hruk sen rual loh nen, sang taka ban pharin ‘HALLELUIAH’ tia vawi tam au chhuah mai loh chu – a aia hlimna leh lawmna tarlan theihna sang zawk reng reng ka hre ta lo. Engvang nge ni ta, eng thil nge ka chungah chuan lo thleng?

Chu hla kan sak mek lai chuan Pathian Thlarau Thianghlimin tiang hian min rawn hriattir ta tlat mai(he thu ka ziah mek lai pawh hian hei hian lawman leh lungawina min la pe cheu mai);

-    Mi ten a ropui em avanga a chanchin an sawi thin ‘ZION Pathian khawpui’ kha ‘keimah-Lalzarliana’ ngei hi ka ni tih hi a ni. Lawm avangin biangah mittui a luang lo thei lo a ni. Zion Pathian khawpui- Lalpan a hmangaih, a chen nana a thlan, Pathian awmna; Ka ngaih ropui em em Kohhran chauh ni lovin ‘keimah- mi tawmkai lo berte zing ami pawh hi ‘zion Pathian khawpui’ tiin Lalpan min hraittir mauh mai. A zahthlakin a va hlu si em, Lalpa hi a duhtui lovin ka tan hian a va ropui si em! Halleluiah!.

-    He mi tluk bawka thil ropui em em lo thleng leh chu, ‘A thu phelh tawh ngai lova khan’ mi fel lo ber thlengin a chen nan a  lo siam (duh) reng a ni tih  hriat nawn tir leha ka awm kha a ni. Keimah ka in ena ‘engmah lo mai’ ka nih zia ka hriat rual a, a thu phelh tawh ngai lo Lalpa’n a chen nan min siam tih hriat tluka thil ropui hi a awm chuang lo a ni. Lalpa chu fakin awm rawh se!.


-    Khawvel thilah  innghahna, chuan tlak nei lo pawl tak ka ni maithei. Ka mihring puite laka hian inchhuanna tham sawi tlak ka nei mawlh lo. Mahse, innghahna tur Lalpan min pe thar leh ta. Engmahnin a tih nghin zawh loh, thihna hneha tho leh chatuan lungpui Krista ngei hi ‘ka innghahna’ a ni tih min hriattir leh ta. Lalpa hi a va tha em.

-    Khawvelah hian kan thlarau nun tiralti a min dotu, manganna min thlen thei thil a va tam thin em. Hengte avanga tih mangana kan awm lai chuan phen tur leh puitu kan van ruai thin a nih hi. Amaherawh chu Pathian khawngaihna avang chauhin ‘hmelmate ngam loh’  sual leh a thiltihtheihnain a tih chhiat zawh rual loh ‘chhandamna banga hung’, Pathian mi nih inhriat tluka thlamuan thlak hi a awm chuangin a rinawm loh.

  
He thilin danglamna ‘a dawngtu’ chunga a thlen ang kha mi zawng zawng chungah hian thleng ve se ka va ti-em. Pathian khawngaihna avang chauha Lalpa’n  ‘A aw’ a hriattir, tuihalna a tihreh sak leh ‘a hnathawh’ khawngaihna avang chauha a hmuh  tir thinte zinga chhiar tela awm vete chuan “Lalpa khawngaihna’ chanchin hi an sawi bang thei ngai lovang! ‘Mi sualte lama sim tir tura lo kal Lalpa hi, hman atanga tun hun thlenga ‘inpuang thin’- mi tawmkai lo berte pawh thleng phak Lalpa Pathian a ni tih hi Newton-a leh a ziaktu chanchin atang hian a chiang a ni.
       
14092012

A PAWI LO, A PAWI LO (Khawhar/mangang-te pual)

Rev. K.Lalzarliana

Introduction:

I beisei loh thil eng emaw i chunga lo thlen chang hian i rilru tih manganin a awm thin em? Thlamuanna leh innghahna atana i hman thin ten rin loh kara mual an liam san leh si che avanga rilrua hliam tuar, a ruka vanduai chuang bika inhriatna te hian i nun eng tia nasain nge a vuak chauh thin? I kiang vel amite hriat ve atana i duh loh, a ruka mal leh khawhara awm tirtu che i chunga thil thleng danglam tak avangte khan beidawng leh lungngaiin eng tia nasain nge  mittui i lo sen tawh le?

Horatio G.Spafford-a, mi hlawhtling, mi hming tha, tlanghriat hlawh leh Pathian tih bawk si etc mahse vanduaina nasa takin a tlakbuak avanga tawrhna nasa tak tawk si chanchin hi i hre fo tawh maithei. A chanchin leh a chunga pathian khawngaihna ropui tak lo thleng chanchnchin hian, Vanduaina leh lungngaihna tia i vuah i chunga tawrhna lo thleng thinte laka kawng eng emaw zawng taka a tanpui theih ngei che beiseiin, he thu ziak hi ka han buatsaih a ni.

Horatio G. Spafford-a chanchin

Chicago lawyer, Horatio G. Spafford-a, hi October 20, 1828-ah North Troy, New York-a piang a ni a. A chanchin hretute chuan October 16, 1888-ah malaria vangin Jerusalem-ah a thi niin an sawi bawk awm e. Chicango khawpui-a sumdawng leh lawyer hlawhtling bera an sawi thinte zing a mi a ni a. A sumdawnna leh a hna (lawyer) avang chauha mi hriat hlawh a ni mai lova, a hun laia thuhriltu lar tak - D.L.Moody-a tanpuitu langsar leh a thian tha berte zing ami anih vangte pawh niin an sawi thin.

Nupui hmeltha leh fel tak Anna a neih bakah, fanu leh fapa duhawm tak tak 5 a nei a. Vantlang chung lama leng,  chhungkaw khawsak chungchanga harsatna nei lo, mi hriat hlawh khawpa hnaa rinawm leh hlawhtling a ni. He tiang khawpa dinhmun duhawm luah mektu tan chuan khawvel hi a nuamin a mawi zual ngawtin a rinawm.

Mangannain a tlakbuak ta

Malsawmna tinreng chhir a ‘thil tha’ zawng zawng(?) nen thlamuang taka ni leh thla a chhiar mek lai chuan 1870 kum lo inher chhuak chuan amah leh an chhungkaw nun sawi danglam sak vek tur manganna leh tawrhna rapthlak a her chhuahpui tan ta. An fapa neih chhun chu vun natna (scarlet fever) avangin he mi kum hian a thi a.  Lusun leh khawhara an indawm kun mek lai, an mittui pawh a la hul bik lovang tihah chuan, natna leh thihna tluk thawthang vanduaina rapthlak, kangmei chuan a nunah nghawng danglam tak a thlen leh ta a ni.

Spaffort-a hian Michigan dil kama real estate-ah sum tamtham tak peipungin, sumdawnna thil bakah, in leh lo thil hlu tak tak eng emaw zat a nei a. Amaherawh chu a chunga vanduaina belhchhah tur hian 1871 kum-ah chuan “Chicago Kangmei” tia an sawi thin ‘in kang rapthlak em em’ chuan, amah mai bakah, he hmuna sum peipun lama ihnamhnawih zawng zawngte hausakna leh ro hlute chu darkar tlemte chhungin engmah lovah a chan sak ta a ni.

He vanduaina an chunga thlengin an chhungkua nasa taka a ngawng lai hian, Spaffort-a chuan England-a holiday hmang turin a nupui fanau (fanu pali) te chu hruai mai thain a hira a. Chawlh hman an mamawh hrim hrim bakah, a thiantha tak - D.L.Moody-a( he tih mek laia chanchintha hrila Britain ram dung leh vang fanga nasa taka beihpui thlak mek) chuan puih a mamawh vang pakhata he chawlh hi hman tum pawh an ni awm e.

Tichuan November 1873 kum chuan French Meilawng, ‘Ville de Hare’ an tihah chuan New York panin Atlantic tuipui hrut chhuakin an chhungkua a zin an rilruk ta a. Amarawh chu an chhuah dawn darkar-ah a sumdawnhna thil avangin Staffod-a chu a khawtlai a ngai ta tlat mai. An  zin tur pamtul ngawt ai chuan tiin, remchang hmasa bera zui ve nghal tura ruahmanna dang siamin a chhungte chu  zin  tur chuan thutlukna siamin a tir liam ta a, a ni erawh chu Chicago-ah a kir leh ta a ni.

A chhungte a thlah liam atanga ni 9 emaw lek a liam hnu chuan Spafford-a chuan a nupui hnen atangin thirhrui tawite hriatthiam harsa tak - ‘Chhanhchhuaha awmchhun’ tih chu a dawng leh ta tlat mai. Thil awm dan an chhui chiang thuai thuai a, a nupui hnen atanga thirhrui a dawn chhan chu hetiang hi a ni tih a hre chhuak ta;

November ni 2, 1873  chuan a nupui fanaute a chuan tirna lawng ‘Ville de Havre’ leh        lawng dang, English lawng lian- ‘The Lochearn’ an tih chu tuipui-ah insuin, ‘Ville de     Havre’ chu minute 12 chhung lekin  a chhunga chuang mi 226 nen tuipui-ah a pil ta mai      a. Anna (Spafford-a nupui) leh a fate 4; Annie, Maggie, Bessie leh Tanetta te chu lawng         chhuatah thlaphang taka an thut lai chuan tuifawn nasa tak an chunga lo thleng thut chuan   an nu angchhung ata a la bo ta a ni.

A nupui Anna chauh chu, chu chhiatna rapthlak tak ata, afate zinga chhanchhuaha awm chhun chu a ni a. Nikhaw hre lo a hun eng emaw chen a awm hnu, a lo harh chhuah leh chuan ‘chhan tha tak avanga him i ni chiang mai’ tia amah chhanchhuaktute tawng pawh a hre hial a ni awm e.

A pawi lo, a pawi lo…tiin a au chhuak ta

Chhiatna rapthlak tak dangin an chhungkua a  deng leh a ni tih a hriat veleh Spafford-a chu, a nupui lusun hnem tur chuan New York panin lawng bawkin a chhuak ve ta a. Chu a zinkawng chu a tan a khawhar thlak ngawtin a rinawm.

Ni eng emaw chen tuipuia an thang hnu chuan, Lawng captain chuan spafford-a chu lawng chhawng chung  lama ko chhovin he thu hi a khunkhan takin a hrilh ta a, “ Ngunthluk takin kan chhut a, tunah tak hian lawng pilna lai tak kan thleng mek niin ka hria, tuipui hi mail 3 laia thuk a ni” tiin. He thu a hriat lek phei chuan Spaffort-a hian na ava ti dawn em. Chin hriat loh leh tanpuitu pawh nei lova a fate tuipuiin a lem zawh dan chanchin hriat leh an pil bona hmun zawh hi tupa mahin nuam titakin an zawh hauh lovang.

Mahse, chu thu captain-in a hrilh hnu chuan ngawi rengin  lawng chhunga a room-ah lutin, pen a la a he hla ropui em em hi tiang hian a ziak chhuak ta a ni.

1.                              Thlamuanna ten ka nun tui ang  bual velin,

            Mangan tui fawnin  nuai mahse;

            Eng Khuarel  thleng se, hei hi hril zel ka nuam,

            Ka lungawi, A  pawi lo, a pawi lo.

                        A pawi lo, ka lungawi,

                        A pawi lo, ka lungawi, a pawi lo.

2.                              Setan kut tuarin, fiahna pawh lo thleng se,

            Thlamuantu thutiam nghet ka nei;

            Kristan min tuar sak, Ka chauh zia a hriatin,

            Ka thlarau tan a thisen a far.

3.                              Sualna, aw, ka thinlung zawng zawng fan chhuaktu,

            Sualna, aw, ka pum  tibuaitu;

            A khengbet ta e, Kross-ah, ka zalan ta,

            Ka thlarau, Fak rawh (i)Lalpa Pathian. 

4.                              Ropui leh lawmna chuai thei lo ka (la)hmu ang,

            Van chum ten a hun an puang ang;

            Van dar an khawng ang, lawmna kim ka chang ang,

            Chuai thei lo, Lawmna kim, lawman kim. 

(KHB Hla bu a :”Khawvel hrut chhuak i la,Lal Isua ang hi” thluk kha a ni. Hla bu a mi nen chuan lehlin dan a inpersan ta deuh. Zo tawnga (zaipawl?) sak theih turin ka thiam ang angin kan dah(let) ve ngawt a. A phawk chhuak zo lo hle).

He hla hi, a thinlunga Pathian thu lo thleng  IILalte 4: 26 behchhana a ziah a ni a.

II lalte 4: 26ff thu chu hetiang hi a ni;

(Elisa leh Sunem nu hausa): “Sunem khua a Elisa a zin tumin, he Sunem nu-hausa nen hian an intawng a, tichuan Elisa chu chaw eiah a sawm ta a. Pathian mi a ni tih an hriatin an nupa chuan  Elisa  zin changa a chawlh fo nan tiin in sak sak an rawt a. Elisa’n an lainat zia a hriat chuan eng emaw tih sak ve ngei a duh a, tihsak tur a hriat mang loh hnuah thil pakhat hriat chhuah an nei ta. ‘Fapa reng reng an nei lo’ tih hi. Tichuan mal a sawm a, a kum leh maiah chuan fapa an nei ta. Amaherawh chu, buh seng laiin chu naupang chu a lu a lo na ta a, rei lote-ah a nu malchungah chuan a thi ta mai a. A nu chuan Pathian mi khumah chuan mut-in Elisa awmna lam hmanhmawh takin a pan ta a ni. Ral khat atanga Elisa’n an lam pana Sunem nu lo kal a hmuh chuan ‘Sumem nu dam leh dam lo thu te, a Pasal leh naupang an dam leh dam loh thu” te zawta lo va hmuak turin a chhiahhlawh chu a tir a. Elisa chhiahhlawhin chanchin an zawh chuan, a fapa thihna avang chuan a rilru namen lovin mangang mahse Sunemnu hian ‘engkim a tha e’ tiin a lo chhang a ni.

Spaffort-a pawh hian a fapa duh tak a chan a, kangmeiin a in leh lo a mang sak vek bawk a, chutiang vanduaina an chunga a thlen mek lai chuan accident rapthlak tak avangin tuipuiin a fate a lem zawh sak leh ta a ni. Hengte avang hian eng anga nasain nge a rilru tih manganin a awm ang tih tuman kan hriatpui lo. Amaherawh chu hei hi erawh a testimony atangin kan hria, chu chu - a nun ram hian manganna vawrtawp tuar mahse, Pathiana a rinna chuan Sunem nu ang main “A pawi lo, a pawi lo” tiin a au chhuah tir ta a ni.

He hla hmang hian  i Nun-ah Lalpan thu sawi ve mawlh teh se.

                                                                                                                                    120813/01:23

HOW TO DEAL WITH SUPPER HUMAN SYNDROME (Mizo version)

Rev K.Lalzarliana
Introduction
Kan BD zirlaite hi – rawngbawltur-a inchherna lam subject pawimawh tak pakhat “Formation of Christian Minister” an tih hi ka zirtir thin a. Syllabus chhungah hian ‘How to deal with supper human syndrome’ tih hi a awm ve a. Kohhran huang chhungah, hmun hrang hrang a kan khawsak honaah hian ‘mi danglam deuh’ he tiang harsatna (tenau/lian tham poh a ni thei) nei hi an awm thin avangin, chutiang mite chu engtin nge kan hmachhawn thin ang? tih kha he zirlaiin a tum ber chu a ni.

Nasa taka Social media in hma a sawn hnu hian ‘he tiang mi niawma ngaih theih’ hi mi tam tak social media kaltlangin mizote zingah ka tawng tawh a. Kohhran huang chhungah pawh thuk taka an inrawlh/barh luh ve thin/theih tho avangin; ‘tangkaipui’ kan lo awm tak mial beiseina nen a hnuai ami ang hian ka han ziak a ni.

Supper Human Syndrome chu eng e?
‘Super human’ hrilfiah hmain ‘syndrome’ hi enge tih sawifiah hmasa ta I la. ‘Syndrome’ chu natna lanchhah dan, emaw rilru put hmang leh nungchang lanchhuah dan tiin a hrilhfiah theih ang. ‘Supper human’ thung erawh chu – mi thiltithei chungchuang, ngaihtuahna leh theihna danglam tak nei, etc tihna a ni.

Tichuan “supper human syndrome” chu –  mi thiltithei chungchuang nia inhriatna, ngaihtuahna leh theihna pawh danglam tak neia inhria, mi dangte aia indah chungnunna rilru, mite hnuaichhiah leh chaldelh zawnga rilru putna, etc hi a ni a. A nihna takah chuan, rilru lam hatsatna leh chiangkuan lohna (mental problem and disorder) chi khat a ni.

He tiang rilru pute lan chhuah dan thenkhat;

1.    Taima em em angin an lang: Mi chak leh awm hle hle thei lo an nih avangin an theihna mite hmuh-a pho lan kha nuam an tihzawng tak a ni a. Chutiang anga inpholan theihna a nih dawn chuan an hriselna pawhin tuar dawn pawh ni se, hnathawh hreh an nei meuh lova, tin thawh reng pawh an hnial lo.

2.    An thilphal em em: Invaivung a, ‘eng emaw tak hmuh a’ mi ten an hmuh theihna tur kha an lungkham pakhat a nih vangin mi dang tana insenso pawh an inhuam viau thin. An pawisa leh hausakna hial pawh an kiang hnai amite tanpui nan chuan senso an hreh lo mai ni lo vin nuam an ti em em zawk a ni.

3.    An luhlul: An theihna mite hmuh leh hriat a pho lan kha an rilruin a chak ber a nih pakhat avangin an thiltih tawhah an nghet em em a. An bul hnai leh kiang vel nawrtu thil eng emaw vang ngawt khan an ‘thil pawm leh ngaih dan’ an sawhsawn ve zen zen lo. Dik nia an hriat thil kha a tawp thlengin an vuan bur tawh mai thin.

4.    Indah chungnunna rilru an nei lian: Indah chungnunna uchuak tak leh mite hnuaichhiahna rilru (excessive superiority and dominant attitude) lian tak rilru an put avangin ‘mi chapo’ tih an hlawh fo a. Hlawhchham, tlawm, inphahniam, etc ai chuan tan ral raih an duh chawk bawk.

5.    An tlang a, venthawn an nei tlem: Mi thiltithei tak, luhlul, taima bawk si an nih avang hian an hma an su kaw thei phian a. An tanna ‘a dik’ nia an hriat chinah leh, an rilruin a chakzwng an hmuh theihna a nih chuan mi dang venthawnna nei tlem mi an ni. An che pawp pawp a, ‘mi tlang’ mi mitmei ven ti-na ve lem lo an ni.

He tiang mite hi eang tiangin nge kan hriat theih ang?
He tiang mi hrilhfiahna leh an rilru puthmang kan tarlan ang hian miin rilru pu ta se “supper human syndrome ka nei a ni” tih hi an pawm lem lo. Tin, a hrilfiahna kan tarlang ang diak diak khian miin ‘rilru a pu lo’ nia a inhria a nih pawhin; a rilru leh mize put dan, a thil tih leh chin thin dan, etc atangin mi ten ‘Supper human syndrome’ a neih leh neih loh hi an lo teh ve a. “He tiang harsatna chi khat or mize pu ngei hi a ni e” an tih tawh chinah hi chuan, a neituin ‘ka nei lo, he tiang mi ka ni lo’ pawh tiin pha mahse, supper human syndrome hi a nei daih tawh a lo ni thin.

Rilru danglam angreng tak an put avangin – mi dang tih theih ai nasa a thil tithei niin an inhria a. An ‘inhria’ em a nih loh pawhin ‘mi dangte aia thil tithei lo zawk’ ni-a an inhriat chuan an la na em em thin. An thiltihtheih zia pholang tur hian an hriselna leh nun, chhungkua, an sum lehpai pawhin tuar dawn mahse ‘engkim’ huam zel mi an ni a.  An rilruah - in sang tak (tumna sang tak)  sak tumin, silai mu hial pawh tlan pel thei hial tura theihna neihte pawh thenkhat chuan an chak et et thin.

Mi thiltithei nih an chak zia leh rilru indah sang mi an nih zia zep rual lohva pho lansak thintute chu; an mi ngaih san lem lohte lakah tlawm zawk nih an hrehin an hlau zek zek a. An lansarh theihna lovah chuan khawi hmun mah an tan hmun nuam a awm thei lo. Mi thiltithei nia an hriatte leh an mi ngaihsan laklawh tawhte chu an fak kur dup a.  Mi langsar lote, an rilruin a ngaihsan lem lohte hlawhtlinna leh  thiltih that hi hre reng pawh ni se an fakin an sawi chhuah sak zen zen lo. An kawng daltute hi an ngaithei lo takzet a. An duh anga an chet theih loh phahnate an nih hlauh phei chuan an sawichhe bawrh bawrh thin. Tlawm zawk nih an hreh avangin thu inchuh-ah ‘ngawih’ an harsat takzet a. An rilru mil zawng anga thil a kal dawn a nih thung chuan mi an fak kur dup thin.

Thurawn mite an pe zung zung a, mi dang thurawn erawh an  mi ngaihsan zawngte hnen atanga an dawn a nih loh chuan an dawngsawng thei thak lo. An dinhmun sawh nghehna tur a nih chuan thudik ziktluak lo - ‘dawt var’ pawh an sawi zung zung thin a. An awm dan leh an thiltih ngaihlu lem lotute hi an ngeih lo mai ni lovin zahna nei lek lovin an sawt zui chiam thin. Thil hria, thil tithei anga inpho lan kha an rilrua lian ber a nih vangin miin chutiang anga an hriat theihna tur chuan thil an ti chiam chiam thin. An tanfung miin an pheh sak chuan an tuar na em em a, mi tanfung pheh sak erawh nuam an ti em em thin. Mi chak leh thiltithei an nih avangin thil an su kaw zung zung a, chutiang bawkin palbuak leh mi hliam pawh an ngah thin. Thil fel lo leh siam that ngai an hmu thei a, a siam tha tura mite chunga tawrhna tenau thlen hi an hreh tehchiam lo.

Eng tianga hmachhawn tur nge?
(A hnuai a ka ziah sa  ang hian chhunzawm tawh mai ang….!)
1.    Don’t forget to acknowledge: Giving proper acknowledgement to their - presence, hard works, contributions, and other positive performance they have rendered/offered, etc will be a great help for dealing with this people.

2.    Provide space: Since they have great desire to exercise their potentiality as well as their ability, enough space to exercise their power, potentiality, etc should be provided.

3.    Encourage: This is possible by valuing their contributions and success. By acknowledging their performance and their works we can also encourage them.

4.    Co-operate and try to deal with positively: As they could achieve numerous things, a numbers of negative aspects are also obvious. Therefore we should not turn aside, rather positive support and cooperation has to be given and we should also make use of constructive and productive approach for dealing with these people.

5.    Use the power of silence: When someone who is having superhuman ability is trying to show his/her negative egos looking for an argument or making unusual problem; you can literally take all the power away from them by simply looking at them and saying absolutely nothing. This is extremely difficult, but very powerful. Don’t forget to acknowledge that ‘a loudest person in a room is not the bravest, strongest, most influential people who is having a greatest potentiality than other, rather people who is able to keep him/herself to silent, sometimes has more power’.

6.    Help to reflect in/from the light of the scripture: To do this, we can help them to examine their own life through the life experiences of Jesus; his humbleness, modesty, meekness, submissiveness, patience, endurance, his love and caring, and his peaceful mind, etc.

Conclusion:
A chunga ‘kan sawi thenkhat mize pu’, super human syndrome nei lem lo an awm thei tho a. Mihring ‘mize’ lan dan thenkhat ‘mi nun dan leh thiltih’ atanga kan hmuhin he tiang harsatna nei anga puh zel erawh thil fel ber a ni lovang. Amaherawh chu, society anga kan chen honaah he tiang mite hi an awm deuh zel tawh avangin KOHHRAN chhungah pawh mi tam tak an awm tih hi chiang i la. An lanchhuah anga chhu let pawp pawp lovin, Pathian Thlarau Thianghlim zai ngaia, dawhthei taka he tiang mite hmachhawn hi kan tih tur; ‘mi puitling zia’ a ni.