Saturday 23 February 2019

KA LUNG PHU TINRENG NEN LAM CHHIARA MIN VEN SAKTU



(TESTIMONY)

Dt. 22nd, Feb, 2019 (Fri) zan kan mu chu, zing lam dar 1:00AM velah kan mu tan thei tawk a. Muthilh tak tak erawh dar 2:00AM (23/2/2019) a ni hial ang.

Zing lamah chuan mang ka lo nei a. Ka mangah chuan thlarau(? )pahnih; a puma(body) tisaina a tuam reng reng loh pakhat leh a pakhat zawk mi pangngai anga awm hi; tukverh atanga dakin, huana an kal thla hi ka lo hmu a. Ka hmu tih an hriat chuan, min tihzam ngei tumin an lo let a. Chu chu ISUA HMING lam chungin keiin lo hmachhawn ka tum bawk a. Ring taka ISUA hming lam ka tum chu, a takah ka lo au chhuak a; chu chu ka nupuiin min sawi harh ta a ni.

LUNG, PHU FEL LO:
Tun hma kum hnih thum liam ta atang khan, ka muthilh hlan hian ka lungphu hi a chiang lo fo thin a. Chutianga ka awm chuan mang dukdak lo hi ka nei fo thin. Lungphu chiang zan lo chungchang hi hman deuhah ka sawi chhuak tawh a. Thla khat emaw thla hnih chhung hian ka taksa pum nghing lawih khawpin vawi khat a phu lawih thin. Eng hunah nge a thlen dawn hriat a ni lova. Mut lai, zan lamah ‘phut lawih’  hi a thleng chawk thin. Doctor-ah inentirin ka kal phah zauh zauh tawh a. amaherawh chu, doctor rawn laiin a phu duh si lova, a tihngaihna tak pawh a vang viau a ni.

Tun tuma ka thil tawn hi, he tiang anga lungphu fel zan lo ka neih nen hian a inrual a nih ka ring a. A chhan chu ka nupuiin min kaihthawh rual hian, min hrilh danin, ‘ka phu leh lawih’ a ni awm e.

KA LUNG PHU TINRENG MIN CHHIAR SAKA MIN VEN SAKTU LALPA

Ka nupuiin min sawi harh chiah chu John Newtona hla ‘KHAWNGAIHNA MAK MAWI LEH DUHAWM’  ami a thu then  then, ‘Hlauhna hmuna ka awm min hrilh, ka hlauh min heh sak ta” tih te, “Khawngaihna mak mawi leh duhawm, sual riangvai chhandamna” tihte hi rilruah a lo lang a. Ka thinlungah chuan chiang takin “Ka lungphu avang hian vawi tam tak mu hlum mai theiin ka lo awm tawh a…”. MT 10:30 kha lo lang nghalin, “…mahse, Pathian thu chuan ‘In samzaite lam pawh hi chhiar vek a ni asin’ a ti a, kei erawh chu, ka samzai chauh ni lovin, Lalpa hian ka lungphu, a phu tin reng nen lam hian min chhiar sakin, min ven sak reng thin a lo ni” tih hriattirin ka awm ta a. He thil ka han hre chiah chu, ka lawm lutuk hi dan rual lovin ka mittui a sur zung zung a; Ka bula mu ka nupui hriat lohvin ka hru ka hru ta mai a ni.

Ka mang chipchiar (a chung ami khi a chipchiar a ni hran lo) ka nupui ka hrilh hnu chuan, “Ngawi teh, Lalpa chungah hian ka lawm em mai a, tawngtaiin lawmthu kan sawi hial teh ang” tiin zing dar 5:00 AM velah chuan ka tho a. Lalpa min ngaihsak zia ka chhui letin, mittui hruk sen rual loh nen, a hmaa lawmthu sawi leh mai loh chu ka tan tih tur dang chuang a awmin ka hre lo a ni....

Ka inhriat dan chuan. ‘Keimahah hian, a khawi lai mah hi Lalpa Pathian chu sawi loh; ka nupui fanaute tih loh, ka mihringpuite tan hian 'han ngaihsaka han ngaihhlut tur' hi a awm ve lo reng reng a. Ka pian phung leh chawr chhuahna (family background) bakah, thiamna leh zirna lamah pawh chhuan tlak nei lo, tu tan maha ngaihsan tlak loh, hriatna tlachham leh mihring mihrinna chungchangah pawh hlutna sawi tur nei lo' ka ni. 

Mahse, chuting mi chu ni mah i la, leilung leh a chhunga thil awm zawng zawngte siam a, a chhunga thuneihna zawng zawng neitu; lalte lal, pathiante Pathian, mihring tana hriat phak rual loh khawpa ropui leh thiltihtheihnaa thuam chuan ‘kei, engmah ni lo’ hi min ngaihsak tlat a. Ka samzai tin chu sawi loh, ka lungphu, a phu tin nen lam hian min chhiar sak a, min ven sak tlat a ni’ tih ka ngaihtuah a. Ka lawm lutuk chu; theih ni se, ka theihna aia sang zawka Lalpa hnena lawmthu sawi kha ka duh a; ka mihring theihna piah lama a hming fak theih kha ka chak takzet a ni. Mahse, chu chu ka tan tih ngawt theih a ni si lo. Tichuan, ka theih tawk awm chhun ‘Lalpa ka va lawm em’ tiin Lalpa ka be ta mawlh mawlh a. Darkar chanve chhung zet chu lawm avang chuan Lalpa hmaah ka tap ta hliam hliam mai a ni ta ber e. 

'A lama rilru ka put reng theih nan’ a hmanraw mak tak hmangin Lalpa hian min kan thar thin a. Hei hi ka nun hian A NGAIHLU TAKZET a. Sernung reng reng awm lova khawlohna a ngaihdam sak, a hma hruai a, a tul hun apianga a dinsak thin 'kei chhuan tur dang nei lo' tan hian, Lalpa hi a thain, a hlu em em a ni.

Lalpa chu fakin awm zel rawh se. AMEN!

***(Zing lam dar 7:30 vela ka mu tha leh chu dar 11:00 AM ah ka nupuiin min kaitho chauh a. Kolkata huam chhunga College paliin ‘Join Faculty Seminar’ kan neih thin, kan College-in a dawn tur, dar 9:30 AM a tan tur chu ka lo mut bo hlauh thung a. Ka chhungte hnenah lo sawi lawk ni i la, tel hmanin min kaitho tur…tih ngaihna a awm tawh si lo…).

Sunday 17 February 2019

CHALLENGE FACED BY CHRISTIAN DISCIPLESHP TODAY


(Num 21: 4-9; LK14: 25-27; Heb 12:1-4)

During Jesus' earthly ministry, and during the days of the early church, the term that was used most frequently to designate the Jesus' followers was "disciple". The term ‘disciple’ derives from the Greek word Mathetes, which appears 262 times in the NT. Therefore, discipleship becomes the central theological theme of the Gospels and Acts in particular.

As it is held by some commentators that, the roots of biblical discipleship go deep into the fertile soil of God's calling. That calling is expressed in the pattern of Divine initiative and human response that constitutes the heart of the biblical concept of covenant, manifested in the recurrent promise.

Therefore, God has called his people to represent him on the earth, to be with him in every circumstance of life, to be transformed in personal character to be like him. And that calling is at the heart of biblical discipleship, both in the Old and New Testaments.

However, as we recollect biblical understanding of disciple/discipleship, let us move little further to the concept of the term, so that this recollection will be a great help and instrumental for our self-retrospection;
The concept and understanding of the term ‘disciple’ can be given in diverse ways, for eg;

1.    Billy Graham - A disciple is simply someone who believes in Jesus and seeks to follow him in his/her daily life. Originally, of course, a disciple was someone who literally knew Jesus in the flesh and followed him — but after he was taken up into heaven, anyone who was committed to Jesus was called a disciple.

From here, we may highlight ‘points of interest’ that Billy Graham has made; according to him, disciple means;-
-    Someone who believes in Jesus

-    Who follow him in his/her daily life

-    Who literally knew Jesus in the flesh and followed him

-    Anyone who was committed to Jesus.

2.    Apart from these explanations; we also can draw a clear picture of disciple or the concept of discipleship by making reflection from the life and works of the 12 disciples and from the relationship being established between Jesus and his 12 disciples;

i)    When the disciples had received a call from their master, Jesus; they were willing to leave everything including their comfort zone.

ii)    Disciples were always at the feet of Jesus. They were very much close to Him. It was in fact; the Jesus movement was incomplete without the presence of even a single member of disciples.

iii)    They always keen to offer themselves to listen, to obey and to serve their master.

iv)    Although two or three ‘betrayal episodes’ are found from the inner circle, one of the profound remarks we can see from them is – disciples were very much interest in the life and teachings of Jesus.

v)    They are not perfect, but in spite of all their weaknesses, their lives were totally controlled by Jesus and his words. It seems, they did not have any other force except self-centredness that ruled over them.

I believed, these few points are quite enough to remind us the true essence of Jesus’ disciple/discipleship. It is also appropriate to make use of self-re-examination. It is, in fact, these understandings of the concept of disciple/discipleship mentioned are to be considered as the qualities and natures that are to be found in every individual Christian life or the quality one must possess or hold on.

But despite of the fact that, the story left behind by many Christian today, which is not interesting at all, because of diverse challenges face by todays’ Christian is – this concept and true nature of disciple/discipleship is gradually fading away from individual Christian life who are expected to exemplify and to demonstrate through their life.

Therefore, as suggested by many, it is essentially necessary to identify the challenges pose by various forces in today's’ world; in order that the consciousness, realization, and awareness of these challenges may help and tell us to find a solution, how to deal with and how to give an appropriate response to these challenges;

1.    Imprisonment of the will under the ‘self’
One of the great menaces which is often overlooked by many Christians today, that at the same time, can captivate the individual person, as a result; is ‘imprisonment of individuals’ will’ under the self, which is a little bit different from self-imprisonment.

The ‘self’ however, is the place where we get qualities like – knowledge, love, intimacy, and all other good qualities. It is also a place where the feeling of transgression, hatred, envy, slander and all other bad qualities come into existence. Since it has been diluted and polluted by the power of sin, the self in human becomes the source of evil doings. Therefore, it requires precaution before it spring up and totally control the spiritual realm of the individual. I believe, this is one of the reasons why Jesus said in Mark 8:34 - Whosoever would come after me must deny him/herself.

Although, it is considered as one of the most important qualities that makes a person – a person; it is also one of the sources that brings obstacle, and many more complications on individual human life. For me, it is one of the greatest enemies of individual spirituality which is found within us, and again that often brings inhibition for our spiritual well-being.

Since, the ‘self is the core canter of the mechanism where all individual decisions are made, if the ‘self’ in human is not given proper consideration, it will soon become the best adversary for such a particular person, because it soon be imprisoned individual person including his/her free will under its subjugation. Then, as a consequence, the individual will have so many drawbacks or backsliding behaviours in his/her life.

Then, a person who undergoes draw back situation can never win another soul. As long as a person is under the slave of a polluted self, he/she can never help a person who is in spiritual thirst/problem.
Therefore, in order to win more souls and to get conquest in our spiritual warfare, as we confront the power of darkness; one must win the self and must free from the power of the self; he/she must get rid of this kind of deceiving force of the self.

2.    Time management
Time management is another challenge of discipleship today for it adversely affects our way of life including spiritual life of every individual.

Due to drastic changes and development that have come up today, especially in the field of information communication, new media have come up along with various sophisticated technologies.  As all know, this development has a far reaching impact on almost every individual life. The most common complaint against technology and its related stuffs is that they are time-sinks that affect productivity and quality of life. It affected our lifestyle, our behaviour, our value system, outlook/attitude, etc. and simultaneously it also has affected and influenced our time management as well.

In addition, as media have captured almost all our valuable and leisure times, we are now in controlled by the power of media. Since the power and effect of media is so strong, our entire ways of life, including our time management have become under the pursuant of media influence.

Statista.com estimated that there are 250 million active social media users in India alone in 2018. And the average time spent by the users is 2-3 hour/day. But for us, the number is probably more than that. Perhaps, it may cross 3 for some, and sometimes 4 -5 hours in a day for some. However the same source says, “Low self-control is a major key in the overuse of technology and the reason why excessive engagement is made by many people”.

We are not against the usefulness of technology or any other media. I rather hold the opinion that, it is helpful for our academic purpose and for other related official works. But since time management is very important for our success in the ministry of God as well as for individual spiritual upbringing; and moreover, since poor time management can in turn affect not only individual spiritual life, but also the academic performance of every individual; a person who is going to be involved in ‘the God’s Oikos management’ must take a deep concern on it.

Lastly, for those who undergo this kind of problem; a person who are struggling with the forces of ‘the self within’ and the problem of time management for the improvement of individual spiritual growth; I would like to make only two simple suggestions that are to be considered as ‘a way out’ for every individual who is unable to remain still due to the thirst for their spiritual upbringing.

1.    As found in the letter to the Hebrews: ‘Looking unto Jesus’ is one of the best answers and the way out of our spiritual struggle. By simply looking at Him, we can get victory over our spiritual warfare.

Though Jesus has all the answers to our problems, we sometimes do not realize his sovereignty, his love and mercy; who cares for us and who has all the answers for our tussles. By simply looking at Him, we are being promised; spiritual restoration, renewal, and revitalization as found from Num 21:3ff which says, in v 8 & 9 -   The LORD said to Moses, “Make a poisonous serpent, and set it on a pole; and everyone who is bitten shall look at it and live.” So Moses made a serpent of bronze, and put it upon a pole; and whenever a serpent bit someone, that person would look at the serpent of bronze and live. This is only a figurative of Christ’s salvific act on the cross, for those who want to look unto Him and get healed.

2.    LK 14:27 says, whoever does not carry his own cross and follow me cannot be my disciple. This particular verse has various meanings for e.g.;

-    The true followers of Christ must at once build and fight, and therefore be ready and prepared to endure all types of miseries.

-    ‘Own cross’ may signify whatever is trying and disagreeable to flesh and blood.

-    Jesus carried his cross to be crucified the sinful flesh; therefore this will indicate that cross is meant not only for pain or suffering but for dying. Likewise, our own cross is to let crucify and to let it die, desire of individual self-i.e. the self within or the self which is found within us.

However, in contrast to this understanding; those who are under the slave of the ‘self’ do not carry at all their own cross. Therefore willingness to bear or to carry one’s own cross is the easiest way to defeat the self. Even if the world philosophy holds the maxim which says – ‘life for the self’; in contrary, the word of God says – ‘die to self and live for Christ’

This is how we shall have a fullness of life in Christ; a life that is constantly ready to overcome the power and different forces of the darkness.

Tuesday 12 February 2019

MIHRING RILRU PUTHMANG - ATTITUDE

*** Fb-ah hian thuziak tawite, vai tawng nena inpawlh nuai, English alphabet leh number a hmante avanga 'a sawi tum chu he lam hi a nih ngei dawn hi' tia ngaihbel theih tur hi ka hmu a. A posttu ka hai chhuak thei ta lo hi pawi ka ti hle.

Chumi behchhan chuan, mizo tawng leh keima irawm chhuakin; thil dang ka ziah mek chawl meuhin, a hnuai ami ang hian, ka ziak ve ta thung a ni. Fb-ah post tawh a ni a. Ka blog-ah hian kan dahtha ve leh reng reng ang e.
.....................................................................................................................



Pathian tih lovah (hei hi a pawimawh), i nun kawng hruai tur leh, i damchhung nuna hlawhtlinna emaw, hmasawnna pe tur che hian, eng thil nge i rilruin ngaimawh bera aneih tur leh i nuna buk rit ber tur ni ang le?

Mi thenkhat chuan, an nun atan thawhrimna (Hardwork) hi No. 1 ah an dah a. Thenkhat thung chuan, hriatna (Knowledge) hi ngaih pawimawh berah an nei bawk. Thenkhat ve thung chuan, vanneihna (Luck) avanga hring nun hlawhtlinna hi mi ten hlawhchhuak thei mai thin niin an hmu a. Thenkhat erawh chuan, sum '(Money) avang alawm' an tih laiin, mi thenkhat hruaitu tha (leadership) no 1 a dah an awm ve tlat bawk.

Heng hian, eng chen nge i nun atan pawimawhna a neih tih, a hnuai ami ang hian i lo chhut chhuak dawn teh ang.

Hawrawp A - Z hian, a indawt dan hian, heng a hnuaia numberte hi tluk zelah ngai ta i la...
A to Z: A=1, B=2, C=3, D=4, E=5, F=6, G=7, H=8, I=9, J=10, K=11, L=12, M=13, N=14, O=15, P=16, Q=17, R=18, S=19, T=20, U=21, V=22, W=23, X=24, Y=25, Z=26

Tichuan, a hnuai ami ang hian a chhut theih ta a.

1. HARD WORK:
H+A+R+D+W+O+R+K=
8+1+18+4+23+15+18+11=98%

2. KNOWLEDGE:
K+N+O+W+L+E+D+G+E=11+14+15+23+12+5+4+7+5= 96%

3. LUCK:
L+U+C+K=
12+21+3+11=47%

4. MONEY? = 72%

5. LEADERSHIP? = 97%

A chung ami ang hian, hengte hi i nun atan an pawimawh takzet a ni. *THAWHRIMNA* hian 98% a score laiin, *HRIATNA* chuan 96%. *VANNEIHNA* hian 47% chauh i nunah nghawng a nei a. 'Mihring tan innghahna tlak a tling lo' a tih theih ang a. *SUM/PAWISA* erawh chuan 72% zetin mihring nun atan pawimawhna a nei a. Chutiang bawkin hruaitu tha hian 97% a hauh avangin, a pawimawh takzet a tihtheih ang.

Tichuan, heng a chunga kan tarlan ho hian mihring nun tana hmuh pawimawh an luah reng laiin,100% kai an awm loh avangin, kawng lehlamah '100% a ngaimawh tham emaw innghahna tlak erawh an ni lo vek' kan titheih ang .

Chutiang a nih chuan, 100% kai zo leh 100% a mihring tana innghahna leh ngaihmawh tur mihring tan a awm thei em? tih hi zawhna pawimawh tawpkhawk a lo ni ta.

He mi chhanna atan hian, mi thiamte chuan mihring *RILRU PURHMANG* hi chhanna dik ber leh, a aia chhanna tha zawk awm thei lo hiala an ruat a ni a. Rilru puthmang chu ATTITUDE tiin a sawi theih ang a. Enge a nih chiah i lo chhut chhuak ve dawn teh ang.

A+T+T+I+T+U+D+E=
1+20+20+9+20+21+4+5=100%

Tichuan kan rilru puthmang hi mihring nun kawng hruaitu atan leh, hlawhtlinna hial pawh min tlen turin; 'mihringte tana pawimawh ber a lo ni' kan ti thei ta a ni.

Kan rilru puthmang hian hringnun hlawhtlinna leh hmasawnna atan kan nunah hmun a va lo luah pawimawh tehlul em.

* I rilru puthmang azira hlawhtlinna kawng zawh thei leh hlawhchham thin i ni

* I rilru puthmang azira dinhmuh tha/sang leh duhawm zawk chang thei i nih laiin, i rilru puthmang azira dinhmun sitawm leh hnuaihnung zawk chang thin mai i ni

Sunday 3 February 2019

SEMINAR ON CHRISTIAN COMMUNICATION - TULNA LEH BUATSAIH DAN


Note : Seminar on Christian Communication chungchang hi Dt. 03.02.2019 (Sun) inkhawm banin rilruah a awm teh tlat a!
Rilrua a awm dan ang ang chu ziakin FB-ah kan Post mai bawk a. Blog lama dah hi chhui a awlsam zawk vangin kan dah a ni e.

INTRODUCTION:
Seminar on Christian Communication chungchang hi ka rilruah a lo lang thut a. Kan mamawh dan leh a tulna, a kalhmang tur, etc ka han ziak zawk zawk ang e.

A HMING:
A hming chungchangah chuan, a buatsaihtute duhthlan azirin duh duh vuah mai tur a ni. Seminar ti kher lo pawhin, Eg.- "Training, Awareness, Workshop, etc On Christian Communication" a tih mai theih ang.

CHRISTIAN COMMUNICATION:
COMMUNICATION chuan digital emaw electronic gadget emaw tunlai technology eng pawh hmanga chanchin inhriat tawnna lama kan thiltih, inhman dan, a thu ken, etc a kawk vek thei ang a. Communication hi 'part and percale or fabric of human life' a nih avangin, a nihna takah chuan Communication tih thumal ringawt hi chuan ‘engkim mai hi’ a kawk thei vek a ni. Chuvang chuan CHRISTIAN COMMUNICATION tih thupui hian a huam zau lutuk loh nan (a bikin) - Ringtu ten Social media kan hman dan leh he lama rilru kan pek dan, etc chungchang a Pathian mi, ringtu, Kristian kan nih ang taka Cyberspace a ni emaw, Cyber-Society a ni emawa THA ZAWK, DUHAWM ZAWK, TANGKAI ZAWK, ZAHAWM ZAWK, KHUALEHTUI THA ZAWK ang leh kan nih theihna tura inzirtirna emaw kawng inkawhhmuhna lam a kawk ang.

KAN MAMAWHNA:
A tulna emaw kan mamawhna hi felfai takin a hnuai ami ang hian khaikhawm ta i la.
i) Zofa, kristian zaah za (100%) tia inchhal zingah hian, zaa sawmkua (90%) zet tur hian CHRISTIAN COMMUNICATION nihna emaw a kalphung hi kan hre lo.
ii) Technology lama hmasawnna nasa tak hian Communication thilah danglamna nasa tak tunlai mihringte hi a thlen a. A khawih leh hman tangkai dan thiam mai piah lamah, sulhnu duhawm lo thangtharte zingah nasa taka a thlen avangin, zirna leh sawi hona a khat mawi tawka buatsaih hi thil tul tak a ni.
iii) Kristian kan nihna ang leh Pathian leh kohhran tana inhmang thin kan nih anga CHRISTIAN COMMUNICATOR tha zawk, duhawm zawk, zahawm zawk leh Khualehtui tha kan nih theih nan CHRISTIAN COMMUNICATION hi zira, a nihna inkawhhmuh a tul.

ENGTIN NGE KAN TIH ANG:
A thupuia kan hmuh ang hian Kohhran leh tlawmngai pawl (NGO) hnuaia pawl hrang hrangte hian thil tumah neiin, a tul ang zelin budget-te pawh siamin ka ruamhman thei ang. Ni khat emaw chawhma awh programme angin a siam theih a. Tin, Fellowship emaw, pawl thiltih khawm nikhua changin programme kar lakah darkar khat vel awh tur pawhin, a ngaihna hriate resource person atana sawmin a buatsaih theih ang.

ENG BER NGE KAN ZIR ANG
Hun kan pek dan azirin zir tur bithiah hi a siam theih ang a. Nileng hun emaw darkar hnih khat atan emaw hun kan siam thei a nih chuan, a hnuai mite hi zir ber atana ka suggest a ni (resource person turte remchan dana innghah a fuh zawk thei bawk ang).

Mizotawnga dah vek dan ka thiam loh avangin, a inchawhpawlhin ka'n ziak chhuak mai ang e.

i) Introduction to Communication
ii) Christian Communication nih phung (base on WACC document)
iii) Christian Communicator tha nih dan (base on Principles of Christian communication and Biblical model of Communication)
iv) Christian Communication in Post-Modern Culture
v) Media Education
vi) Power and Effect of Media (long term & Short Term)
vii) Different Perspectives on Media
viii) Media Ethic
ix) Cyber/Communication Theology
x) Cyber or Virtual-Church
xi) Online Mission emaw Online Missionary
xii) Digital fasting, etc (he mi chungchang hi ka ziak mek).

Mass Communication zir chhuak zawng zawngin heng hi duhthusamin an zirtir ngawt thei lovang a. Mizoram chhunga Theological Institution kan neihtea Communication zir chhuak tawhte chuan an zirtir thei vek ang.

Communication leh a kaihhnawih thila khawvel hmasawnna hi a chak hle laiin, Zoramah, a bikin thalaite zingah helam zirhona boruak hi a tlahniam nasa hle thung a. A tih dan tur, a kalphung leh a tulna ka han tarlante atang hian a bawhzui dan chu i hriat ngei beisei a ni e.

PATHIAN RAM