A TOTAL TRANSFORMATION AS THE BASIC SOURCE OF BLESSING AND CHRISTIAN SHARING 

(SERMON ON 18TH, August, 2013- HOLY COMMUNION SERVICE) 

 Prayer: Lord Jesus, who made himself nothing by taking the very nature of a servant and who made humbled himself and become obedient to death – Because of what you have decided to take this very nature and because of your participation and sharing life in this corrupted world, we the wicket people could gained the inexpressible blessing, a blessing that is so abundant for us. We want to thank you Lord for all the great things that you have bestowed upon us. Help us to realize once more the blessing that we received from your son, in order that we may live according to your will and may also live to be a blessing for our fellow beings. Let your ‘blessing light’ be shined upon to every one of us, we pray in Jesus name. 

The chosen texts for this evening are taken from - The book of Deut. and the gospel according to John, and before we come to the main topic, I would like to introduce these 2 texts.

  1. Deut 1: 9-11: is the introductory part of ‘recollecting story of the past’ in which Moses blessed the people of Israelites and has appointed Leaders from different tribes of Israelites.  And this parallel text is also found in Exo 18:13-26 where Jethro, father-in-Law of Moses gave advice to Moses to appoint leaders over different groups of people of Israelites.  But, since these particular 3 verses (Deu 1:9-11) do not contain such an appointment; in this evening, i will not bring out the entire proceeding story of this passage, but  will try to simply deal with the text as it has been mentioned here. 

 2. John 4: 39-42: is about Samaritans woman who told the story of Jesus to her villagers and is about how the villagers of Samaritan believed Jesus. In Verses 41&42 – “when Jesus stayed for 2 days and preached among them, they begun to here the message and believed Jesus, and said to the woman, “Now we believe, not just because of what you told us, but because we have heard him ourselves. And they continue to exclaim that – Jesus is indeed the savior of the world.” 

 Therefore, basing on these two particular texts, we will try to focus on “A Total transformation, as the basic source of Blessing and Christian Sharing”    But before we expound the chosen texts, i would like to begin my message with the story of St. Augustine of Hippo, one of the church fathers, and whom they regarded as ‘defender of the Christian faith’ by many Christian historians.  It has been said that, his life begun at Tagaste (modern Algeria) in Africa.  Though he had received a Christian upbringing, and had a devoted mother who instantaneously used to offer her prayer for her son Augustin, the early part of his life was so devastated. - He run away from her mother and had a mistress with whom he lived fifteen years.  In short, His life was not so delightful but was usually terrible. So, when he was in a perplexing condition, and had rebellious life from his own family and from God– Once, a strange voice had came to him, than the voice told him to ‘take up and read’ which Augustine took as a divine command to open the Bible and read the first thing he saw. So, he read  Romans 13:13-14 which said– “Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, but put on the Lord Jesus Christ, and makes no provision for the flesh to fulfill the lusts thereof”.  So, the moment he read the scripture, Augustine could felt something what he never experience before. And then, from this time onward he had a new life and become a new person. Someone may say that his life was being transformed by the power of God.  The later part of his life was therefore so fantastic. Then, in return, Augustine had decided to devote his whole life and committed his life for the church and for his God who transformed his life.  Though no one knows how many people would be blessed through his new life. But at the same time what we could notice from his life is, He became one of the most prominent figures among his contemporary.  And even after his death, he was given many names. Among those renowned attributions they have given to him was ‘defender of the Christian faith’.

 Therefore, a person like him, once, who betrayed God and who refused God, would, became the sources of blessing not only for his relatives but for the church and for many people of his time.  And apart from this story, we can also recollect many interesting story, from Sadhu Sandar Singh, William Carey and from many other outstanding people. But as we are going to focus on our chosen or particular texts, we can keep all those interesting stories in our minds.  
So, if we look the Bible, there are many people, whom someone might consider them as greater than Augustine and the other well known people.  In Deut 1: 9-11, and John 4: 39-42 we could see very unique 2 persons – 

Moses and Samaritan Woman: 

1. Moses was (according to the Bible) - A slave son by birth, or adapted son. - But, grown up in the palace of Egyptian - A murderer, and who run away /flee from his people - A simple shepherd in the land of his father-in law But remarkably, he was also a person who experienced what we called it -‘transforming life’ through the specific call from God and through the call which he was unable to refuse.  The consequences of his confrontation with God, what we can see are – The people of Israelite were blessed in a way that ‘they were liberated from the slave of Egyptian. They were made free in order that, they could joyfully praise and dance before God.  Even though the people of God have gone through so many dis-loyalties from the Law of God, somehow it is possible to say that - they were blessed through the life and works of Moses. They have also experienced delightful freedom and peace from their enemies; and they have also experienced a number of miraculous works of God, while they were in the wilderness.  

 2. The second one is about the Samaritan Woman ( john 4): A woman, whose life has a lot of similarities with the story of Moses; In the early part of her life, she was…  - A deprived, disadvantaged, destitute and depressed woman. She was also the one who offered herself to accompany with many husbands or a number of men. - She was also a person, who asked Jesus “water from a living spring” for she has undergone different form of thirst and for she was in a situation of lacking something and needing to sustain her desire. But, later what we could see from her life is – she was also the one who experienced – ‘a total transformation’ (though the Scripture does not contain or provides us such an account). We found that - her experienced helped many Samaritan to here the message of Jesus and in a later part, we know that – because of her initiative, many people believed Jesus words and become the followers of Jesus. This means, the total transformation what we are talking about has taken place not only upon Samaritan woman but upon many villagers of the Samarian. They could have experienced – ‘a blessed sharing’ from a sinful person like Samaritan woman. They were blessed through a single and simple person who received and experienced Jesus.

  Lastly, as we are going to partake in this Holy Communion or as we are going to have a fellowship with one another through this table, i want to tell you one more story, the most important and interesting story that we should not avoid to acknowledge for this evening - that is – the Story of Jesus; Jesus, whom Pilate, a governor could not find his guilty, but at the same time considered him as ‘deserved to die’ by many Jewish people, religious leaders and the High Priest. He is also the one who emptied himself for me and for you, in order that we may have a transforming life. He is also the one who shed his own blood and sacrificed on behalf of you and me. And, even though, he is the son of God and is rich, but at the same time he is also the one who made himself as a servant and became poor for me and for you. 

Moreover, we can also say that - Through his sacrificial suffering, we are blessed, in a way that – we received not only eternal life, but also the grace of God, through him we also received the living hope, peace of mind and according to St. Paul, we also received – the membership of God family, as well as the citizenship of heaven. 

Again, Peter also tells us about - how we are given different immense status, a status which we never deserved to attain for a person like us especially a person like me -  I Pet 1:3-4: (Peter says) –“All praise to God, the father of our Lord Jesus Christ. It is by his grace mercy that we have been born again, because God raised Jesus Christ from the death. Now we live with great expectation, and we have a priceless inheritance – an inheritance that is kept in heaven for you, pure and undefiled, beyond the reach of change and decay.” 

In I Pet 2:9-10: (He also further said) – “For you are a chosen people. You are royal priest, a holy nation, God very own possession. As result you can show others the goodness of God, for he called you out of the darkness into his wonderful light. Once you had no identity as a people. Now you are God’s people. Once you receive no mercy, now you have received God’s mercy.”

 Friends, These are the possessions which we acquired and obtained from God through the suffering and through the grace of our Lord Jesus Christ.  These are also the blessings that we received from God through the blood of Jesus and through the sacrificial offering of the body of Jesus Christ?
 Therefore, friends - I want to conclude my message by saying this, once, we were sinners and were included among the wicket people, before we received the grace of God. But now we were blessed and transformed through the blood and through the sacrificial offering of Jesus. So, let us remember the indescribable blessing that we received from God. And let us also remember - the blood and body of Jesus Christ which is offered and through which one could acquire and enjoy the love of God and so many blessing.  And Let this transforming life of ours, be a source of blessing for others. I believed that this must also be the true meaning of this sacrament. May God bless us through this sharing., 

Basic Foundation of Pastoral Ministry in the Context of Contemporary Society (First sermon at Serampore)

Introduction

- Let us Prayer:

Lord, your words are perfect for it has a power to revive our souls and to bring joy for our hearts. Speak to us and touch every one of us again through your living words, in Jesus name we pray.

The assigned/chosen texts for this morning service are taken from Ex. 3:1-12; 2Tim 4:1-5; and John 21:15-19.

Out of these three passages, we have 2 very important subjects that we (one) should not fail to notice – i.e. (about)

1. The call of Moses – to set them free and lead his people. Or we can also say that – ‘the call of Moses - to interfere in the realms of his people suffering, who suffered from the dominant structure of their times.

2. And about the reinstatement of Peter by Jesus - to feed ‘the sheep of Jesus’ or to look after his church for which Jesus shed his own blood.

Therefore, by keeping these two important areas in our minds, we will try to look – the fundamental purpose of Christian calling and responsibilities in the context of modern society.’  OR

In another worlds, (our main topic for this service will be) – “the basic foundation of pastoral ministry in the context of contemporary society” And this theme will further require the need to examine the present situation of our society, as well as the need to re-examine ourselves.

So, if we are going to examine ‘the present condition of our society,’ some important questions are automatically arising – such as

- What has been happened in today society?

- In to what context are we living now?

- As a theological students/ being a disciple of Jesus Christ, what responsibilities are we going to take-up? (& so on….).

So, in order to give a suitable answer to these questions, I think, we need to have a deeper insight to the present situation. and, in order to have a deeper insight to the present situation, we are going to look one of the most important remarkable explosions what we usually notice – i.e. about the occurrence of dramatic or drastic change in our society by means of information and technological revolution and by means of what they called it as ‘modernism’.

So, as we all know it, this revolution or change, especially in the field of technology, was basically emerged as a systemic feature in the 1970s, and later expanded throughout the 1980s in different workplaces of all kind, and furthermore this has also been deeply penetrated almost every homes and culture, through the diffusion of Internet, and different multimedia.

The consequence of this rapid development and change therefore has posed several challenges in our present society.

According to some writers, these challenges includes-

- The spirit of falsehood and faithlessness

- Change in our lifestyle

- Shift in value system

- Increase of violence in the society &

- Certain ideological changes  (and many more)

Besides these challenges, several other consequences like – materialism, individualism, laziness, video pornography and many other things are also deeply embedded not only in the society but also in the minds of (what we called it) ‘a responsible Christians’ especially among the youths and even among several church goers.

Therefore, in this situation, certain social evils and other problems like- rape, suicide, drugs abuse, depression, demoralization and losing hope, discouragement, insecurity etc are also becoming widespread among people of all kinds especially among the youths. And due to these circumstances, it is truly to say that many youths today have been trapped and victimized under these severe conditions.

Apart from this, there are also other dreadful things that we should not avoid to acknowledge – i.e. the suffering of other creatures Or the destruction of our environment and its surrounding. They have also been suffered and destroyed through various means, such as - displacement and deforestation which usually have been done in the name of development and modernism.

Therefore because of these dreadful circumstances, many people today could hear the cries and suffering of natures. They are crying helplessly as many parents today are silently crying. Not only this, different religions, different classes and different walks of life have also been faced the same problems. In general, one may say that - no one is safe and no one is spared from this terrible and dreadful situation.

So, coming to the text/scripture –

1. Exodus 3:1-12 tells us that, the people of God- Israelites too have undergone diverse forms of difficulties under the oppressive structure of Egyptian. They have suffered physical and moral dehydration. They have also suffered different forms of distress or anguish, as well as different forms of subjugation and discrimination from their opponents and from their surroundings. As a result they had begun to cry for help, freedom and peace from their suffering.

In a shortest manner, they cried to God for help, and the result we could see is – ‘the call of Moses to liberate his people. And then the consequence what we could see again is – ‘the great exodus event’ which followed by ‘the direct intervention of God’ by performing a number of miracles, and simultaneously the joyful praise and dance of Miriam and other Israelite.

So, this could become a comparable image or picture for today. As Israelite have suffered so many forms of difficulties, many people of these days have also faced the same problems, as we already pointed out earlier. This has been happened in our society, in our family, in our church and even to our love ones.

Therefore because of this terrible or extremely bad occurrence - many people today started crying for help, they cried - not only because of their suffering but because they need freedom, peace, joy,  and at the same time, some are respites for their soul.

In such a situation, one important questions that must come to our mind is - what kind of responsibility are we going to take up? OR Being a ‘called out’ to serve others, do we ever think that we are ‘being called’ to serve those people who are under the bondage of suffering and under the spirit of darkness.

2. Apart from what we just talk about, we can also substantiate this problems with another areas of difficulties as found in 2Tim 4: 3&4, which says- by promoting certain ideologies and implanting what they called it – “Myth’ or certain media contents (Some of us may know that many writers today called Media content- as “Myths”), many people today are driven away from ‘the truth’.

Ch4: 3&4 says - (3For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. 4They will turn their ears away from the truth and turn aside to myths.)

So, as this passage foretells us, it may possible to say that - the time has come now –the time, when we do not put up with sound doctrine and good advices, but our own desire. It is also the time, when we gather different technological devices and different media content, instead of valuing the truth.

This is definitely the real thing. And it has been happened, because (as seen 4:3&4) our ears are itching only to here our own desire. It has also been happened, because we put more value Myths than the truth.

Therefore, considering to these entire occurrence in the society (as we have just presented in this particular moment), let us now try to reflect and re-examine ourselves.

First, In order to confront all these kind of situations, we can simply bring out the message of Paul which is very applicable for today context –i.e.

4:1 - In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom, I give you this charge:

4: 5- keep your head in all situations, endure hardship, do the work of an evangelist, and discharge all the duties of your ministry.

I think, this message will be quite relevant to our society.

Secondly, if we look the story of Moses, One important thing what we need to remember is - Whenever God has called out his/her servant, He called them out intentionally for some specific purpose. In many cases, He might call them out – to be a ruler, or to proclaim - the rathe of God, or to proclaim - his forgiveness, his love, for repentance, or to turn away from evil.

In other case, God might also called them out (his/her servant) – to help, or to liberate, to build, to heal, to restore and to reform or to bring transformation to the society or to a particular community. However, what we need to notice from this point is - whenever this specific call has occurred, it has often taken place accordingly as to what the situation demand or require.

Therefore, (brothers and sisters); as we are preparing for the ministry of God, we have something to remember – i.e.  ‘The call’ we received from God and the call we response into it has also a purpose. For some of us, the purpose may be – to help, to liberate or to lead, people who are under the control of spirit of darkness. Or people who are under the bondage of suffering.  Whatever the call may be, one important thing what we need to keep in our minds is – we are being called by God not only to keep silence but for a purpose and to do something.

Lastly, in order to fulfill our responsibilities and in order to face so many challenges that have been surrounded us; another important thing what we need to keep not only in our minds but into our inner most is – ‘to love God’ (as found in John 21:15-19). Because, ‘loving God’ would be one of the most important basic foundations for our ministry. In another words, or it is truly to say that – this is the most ‘essential needs’ for every Christian.

But, why it is so important, and why it is essentially necessary for every Christian? - Because ‘loving God’ is the main key that enables us to serve God, as well as to serve our own people. Loving God in reality is like a vehicle that enables us to carry out the basic principle of our ministry. In the same way, loving God is also the foundation that enables us to live in purposefully in the ministry of God.

Therefore, as Jesus reinstates Peter by asking one important question, so that Peter might sacrifices his life for him and for his people who were in the midst of difficulty and insecurity. So, let us also ask ourselves by putting the same question into our minds.

i.e. - Do we really love God? OR Are we going to response the call that has come upon us to accomplish our mission?

And, in order to confront this kind of situation that have been prevailed in our society, let the words of Jesus ask again to every one of us – “Do you love me more than this?”

This does means, Jesus appeals ‘the centrality’ in our life. So, let us put Jesus at the central. appeal

AMEN! (May the Lord God bless us through this message)

“A pawi lo, a pawi lo”

(Khawhar/mangang-te pual)

{'Kohhran Chanchinbu'-a la tihchhuah tur a nih avangin, eng hmang maha lakchhawn phal a nilo}         

                                                                                                          

    Rev. K.Lalzarliana

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. aphawk 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
,

MUMANG LAMAH LALPA’N MIN TLAWH EM NI?

Introduction
2011, March thla khan kohhran tirhin phai-ah zinna chance tha tak mai ka nei ve hlauh mai a. Kan kohhran Financial rule-in min phal sak dan chuan Kalkatta thleng thlawhna hian kan kal ve thei a. A bak zawng chu khawi hmun pawh ni se India ram chhungah chuan Train (second class  thleng) bak min phal sak lo thung. Kan zin chhan a zirin (official thil-ah tihna) T.A a bill ve theih thin. Kohhran hruaitu ten he tianga zin thinte ‘hriatthiamna thui tak’ an neih pakhat chu, Kolkatta piah lamah Kohhran tirh-a tupawh a zin chuan thlawhna vek pawhin kal se, Kolkatta piah lamah chuan Train-a kal angin a kal man Bill an phal sak thin. Tun tum ka zin pawh hi Madurai thleng tur, mahse Chennai thleng Thlawhna a kal tum, Chennai atanga Bus-a Madurai pan leh tura in ruahman lawk ka ni. Ticket (flight) hi ka kal hma thla hnih hmalama ka lak lawk tawh avang leh, ka vanneih ve hrim hrim avangin, awihawm loh lek lek khawpin pawisa pawh ka seng tlem viauin ka hria.

Ka zin chanchin & Bill chungchang
A tawi zawngin sawi ta i la, tluang tak leh hlawhtling inti rilru takin ka zin a. Pathian mi tana ‘ngaihthat lohna awm hauh lo’ tur khawpa dik-a bill ka siam hnu chuan, ka zinna senso zawng zawng chu Rs.6250/- (a chiah chiah ka hre kilkelh ta lo) a ni. Tichuan ka hun neih remchan veleh ka Bill tifel tur chuan office ka dawr ta a. Fimkhur thuhla-ah ka ‘Tour Diary’ (ka zin dan chipchiar ziahna leh senso zawng zawng tarlanna) copy pawh 2, pakhat ka bill-a thil tel tur, pakhat ka kawl tur ka siam lawk diam a ni.

Bill ka buaipui
Bill ka buaipui hun hi kohhran khawmpui lian kan hman hun lai, office-a thawktu-te pawh namen lova an buai zual lai a ni. Ka  bill chu Finace changtu accountant 1-in min check sak zung zung hnu chuan, pawisa pe chhuaktu accountant dang pakhat chuan awlsamte-in min pe chhuak ta a. Neih chhun ang ang kan hman duak tawh hnu lama, kan senso kan han hmu let leh hi chu avan nuam ve tehlul em! Tin, suangtuahna pawhin a thlen phak ngai mang lohna hmun thleng thleng a Pathian leh Kohhrante avang chauha kan han rap ve leh hmu ve thin hi chu ‘kei ni ang tan chuan’ lawm ruk veng vengna tham a ni.

Tichuan Accountant pawisa min pek ang ang chu, ngaihtha deuha dawngin wallet-ah chuan ka pai ve ta ran mai a. Ka bill tur ang chiah chiah kha min pe-a ngaiin (ka lak lai hian ka chhiar ve takna-in ka chhiar liam ve deuh mai mai a ni), nupui fanaute lawm zawng hawn sak tur ngaihtuah mai loh chu lungkham em em pawh neiin ka inhre lo.

Mumang ka nei
Pocket money tlem azawng ka neih belh leh ta bawk nen, ka bill lak zan hian ka mu tui kher mai. Zan dar khat leh hnih inkar vel-ah chuan mumang danglam tak hian min tiharh hlawl mai a. Mut chhuak zawng zawng bo vek khawpin chu thil avang chuan ka harh ta hra mai a ni. Eng vanga chutiang thil chu ka chunga lo thleng ta mai nge maw’le? Ka mang zawng zawng nen lam hian kan hril zel phawt mai ang che.

Ka mang-ah chuan, han tihluai i la a ho angreng khawp a! – ‘Tu emaw (ka hriat chian theih tawh loh) hian thil a lo ru dawn a, chu rukru pa chu a thil ruk tur, a ruk theih nan ka lo tanpui’ a ni. Eng tiangin nge ka tanpui, enge ruk a tum, khawi hmunah nge, a ru ta em?... tih hi ka harh hlim pawh chuan engmah hriat chhunzawm theih ka nei lo. Mahse ‘Mi, an thil ru tur, ka lo tanpui’ tlat a ni!.

Ka tana mak leh em em, mu chhunzawm their eng reng lova min awmtirtu pakhat chu- ‘Mumang mah ni se, eng tin nge ‘kei Pathian mi’ hian mi thil ru tur ka lo tanpui theih’ tih hi a ni. Thil tamtak ka ngaituah kual a, ka mumanga ‘mi thil ru tur ka tanpui thei chu’ ka lung a awi thei ta reng reng lo mai. Rukru, ka tanpui-a nen khan ka inkhaikhin a, angkhat rengah ka inchan a, ruk ru ve lo mah i la, kha rukru pa, ka tanpui-a nen khan ‘Pathian hmaah kan sualna a thuhmun reng mai lo maw?’ tih te.. ka ngaihtuah ta zel a.  Hetiang thil ho lutuk mai mai ngaihtuaha mu chhunzawm thei reng reng lova ka awm chu a huat pawh ka inhaw angreng viau a ni.

Hriatchhuah ka nei
 “Mumang mah ni se, eng tin nge ‘kei Pathian mi’ hian mi thil ru tur ka lo tanpui theih” tih khan min la chiah hneh khawp a. A tawpah chuan, ‘Aaa… keimah-ah hian thil dik lo, hre reng chunga ka tih emaw hriat hauh loha Pathian lawm loh zawng tak eng emaw tih ka nei a niang?’ tiin ka ngaihtuah leh ta a. Kum tir atanga, ka Bill lak zan thlenga ka thil tih hrang hrangte kan chhui tak tak mai chu…thlawhna-a zin ni ta i la, a zin/thlawk chak pawl tak ka ni awm e.

Tichuan, khum atanga min kai tho nawlh khawp thil hriatchhuah thar pakhat ka nei ta tlat mai! -. Thim thamah chuan ka file dahna zawngin kan inhai rawk rawk a, a tawp a tawpah chuan ka ‘Tour Diary’ kha ka phawrh chhuak ta. Uluk-ly in kan en nawn leh a, ka zinna a ka sum senral zawng zawng chu Rs 6250/-(a chiah chiah ka hre tawh lo ka tih kha) a ni bawk si!. Ka wallet a ka pawisa chu kan check leh a, tlem azawng ka lo ah sa (ka ta ve liau liau) peng pakhata  lo awm bakah, ka bill lak, ka la khawih chet loh(hman loh) kha a ngai ngaiin peng lehlamah a lo la awm bawk a, kan chhiar chiang chu ka harh ta huai mai le. ‘Hei ngei hi a lo nih hi- mumang danglam ka neih chhan leh mu thei lek lova min siamtu chu’ tiin ka hlim ta hle mai. Tichuan ka Bill lakah khan Rs.8250/- lai lo dawng mah ni i la, a tuka ka thil tih leh tur avang chuan ngaihtha takin ka mu a, tui takin ka mu chhunzawm leh thei ta a ni.

 Sual Puanna(?)
Kan office Account section-a thawk ho chu an la buai angreng hle a, inthlahrung dak chungin ‘Hei nimin lama ka bill lak-ah thil dik lo a awm tlat mai’ kan ti chu ‘mi mah buai nak laiin’ ti niawm takin a lo meng kawk a, mahse sual puanna tenau deuh ngang a nih avangin hlim takin min enpui ta a ni. ‘Keima check ngei a ni si a, ava mak awm ve’ tiin pawisa min pe chhuaktu hnenah ka pawisa lak chhuahna (Bill) kha kan zawng ho ta a, a hnuai lam fe-ah a lo awm tawh nain kan hai chhuak thuai a, kan han en chian chuan ‘tu tihsual ber nge tih hriat harsa khawp hian’ a lo awm hi a lo ni a. A nihna takah chuan kan pathum chuan ‘kan thiam lo vek a lo ni!’. A chhan chu - Ka bill check-tu khan Rs. 6520/- total a check-naa a ziah chhawn khan ‘6’ kha en thuak a ‘8’ anga chhiar theih tur hian a lo ziak a, Bill min petu khan Rs.8520/- min pek phah ta a, kei pawh chuan en chiang hlei lo chuan ka lo dawng mai bawk si a. Kan pathuma thil tihsual chu ka puang ta leng mai le. Rs. 2000/- chu ka kir leh ta a, mahse kha tih lai khan Nuai sawm pawh nei i la ‘a ruka ka hlimna kha engmah hian a henin ka ring lo’.

Lalpa hi a van lo tha em
He thil ka ziah lai hian,  Lalpa thatna hi he thil avang chauha sawi ka ni lo. Hei hi ka chunga Lalpa thatna ka dawn tamtak zinga pakhat ve mai a ni. Amaherawh chu hemi avanga  ‘A thatna’ hi ‘ka thil tawn’ atanga  belhchhah hlek mai chauh ka ni. Tuman min pawmpui lo pawh ni se, ‘Mumang hmang lehzel pawhin Lalpa hian Amite a ngaihsak zia a lo tilang duh a nih awm hi’ tih erawh ka rilrua awm ve tlat nia! (Mumang thil ngaisang em me lo mi ka ni ve tho nain). Tichuan hengte hi he ‘thil’ atanga ‘Lalpa hi avan lo tha em’ ka tih chhan, ka hriatchhuah apianga rilru-a lo thar ve leh thinte chu a ni;
-    Kan Pathian hi, hriat lohna avanga kan thil tih sual tur pawh min veng theitu a ni.
-    Tlemte chunga kan rinawm ve theih nan, inhriatchhuah lehna chance min pe fo.
-    ‘A mite’ kal san lova, hliahkhuh thintu a ni.
-    A thil ruahman ti puitling tur hian ‘eng thil pawh’ hmanrua-ah a hmang thei.
-    Kan chak lohna ah pawh min pui thintu a ni.
                                                                                                                                        (31012013)

HLAWHCHHAMNA I CHUNGA A LO THLENIN

K.Lalzarliana(11112012)

Mi ropuite tawngkam thenkhat
-     Mihring chu a pianphung renga hlawhtling tur saa din a ni.
-    Mail sang tam tak hi pen hnih khatte te-a intan a ni.
-    Hlawhchhamna hi hlawhtlinna kailawn a ni. Etc.

Tih leh a dang tam takin kan nuna awmzia a neih thak loh hun;  hlawhchhamna leh chumi avanga rilru beidawnnain kan nun pumpui a nghawng avanga kan indawm kun chang a thleng fo thin. He ruama mihring nun a tluk luh lai hian, mahni  inhaichhuah  duh luat vangin ‘dawt sawi’ leh ‘mahni sahimna tur thil’ dapa kan tih duh ngai loh leh kan nunin a enliam theih loh ti tura chet lak mai pawh a awl em em thin ani. Rilru fim pu tura mahni inthunun a tul takzet a. Amaherawh chu, beidawnna ruam atangin  chutianga rilru put hram hram erawh  thil harsa tak a ni lawi si. He tiang dinhmun pal tlang tawhte leh tawng mek te, hmachhawn mekte tan ala tangkai tak mial beiseiin Bible-a mi ropui MOSIA chanchin atang hian ‘hlawhchhamna leh hlawhtlinna’ chungchang hi tawitein kan ziak a ni.

MOSIA    : Lal In-a seilian mah ni se, a nun kawng hi a bumboh ve thin ngawt mai. Nausen lai atanga thuhruk ngai khawpa raltitna hmuna piang, adopted child tih mai theih tur hmuna seilian, a chi leh kuangte daidanna phena enkawl, tual that, mahni sa himnana ngaihtuah ngai khawpa tlan bo ta kha a ni a. Beram venga a hun hman chhungte khan khawhar leh mal inti rilru tak chungin eng tianga nasain nge a chunga harsatna lo thlengte a hmachhawn ve thin ang le?

PATHIAN MISSION-AH    : Duh lo teh mahse, tumahin an hnial hneh lo tur a hmachhawn miau avangin, a hnuchhawn tawh ram-ah khan ‘(Pathian)a mite’ chhanchhuak turin ‘Pathian tirh ngeiin’ a kal a lo tul ta. Mi fimkhur tak a nih avangin(?) Pathian nen an inhmachhawn lai pawhin hlawhchhamna a chunga thleng thei leh chumi avanga a mualpho loh nan(?) a remhriatna hrang hrang nen a tirtu a hnial ve tang tang a nih kha. He titak maia Mosian a huphurh a,’Mi dang tir zawk ta mai che’ a tih nachhan hi kawng hrang hrang a awm;

1.    Chutiang hna ropui leh hautak thawk tur chuan ‘te’ a inti lutuk (Exo 3: 11).
2.    A mission-ah hian a hlawhtling lawk dawn lo(Exo 3:19ff) tih hrilh lawk a ni.
3.    Tualthah hmang, tlanbo mek thu leh hla mipui ten an awih duhin a ring lo (Exo3:13 & 4:1).
4.    Tawngkam a thiam bawk si lo (4:10).

“I ka leh a ka(Arona) chu keiman ka awmpui zel ang a, in tihtur chu ka hrilh zel ang che u” (4:15), “thilmakte pawh I ti ang”(4:17). Ti meuh a Pathian “Aw’ hria, Pathianin thu a thlunpui (Covenant ni hrih lovin) kha a ni a. A tirah inhnial rap rap mahse, hetiang meuha Pathianin thu a thlunpui takah chuan Pathianin hna a pek hmachhawn tur hian Mosia hian confidence a ngah tawh ngawtin a rinawm.

A VA HLAWHCHHAM ZING EM    : A vawi khat nan Pharoa hma-ah an va inlan ta a, he mi tum hian an hlawhchham mai ni lovin, an thiltum Pharoan a lo hriat chuan “Mipuite hnathawk lai in dawngdah tir” tiin a aia hautak zawk hna mipuite pein mipui tana manganna zakhua thlentu an ni ta pang mai le.

A vawi hnihnaah pawh an inlan leh a, vawi thumnaah pawh an la hlawhchham cheu mai. Pathian mi tirh, thiltihtheihna nena a thuam meuh mah ni se Mosia Leh Arona tan hian, “He tiang em em a nasaa hlawhchham tur hian ka lo inring ngai lova sin” tih mai a va awl ve dawn em?

A vawi lina-ah an va inlan leh a, vawi ngana,…..vawi kuana thlengin – Hlawhchhamna bak hmasawnna an nei thei lo. A tawp a tawpah chuan, a vawi sawmna atan an va inlan leh ta a; a sawhkhawk a nat em avang leh, chhungkua meuh a nghawng tel tawh avangin Pharoa thinlung khauh pawhin a diar ta lo. A zan a zan chuan mipui nuai ruk zet mai chuan Aigupta an chhuahsan tam up mup mai le. Hei hi Mosia leh Arona Pharoa hmaa an va inlan chhan ber kha a ni a. Tun tumah zet chuan – an hlawhtling ta kan ti thei ang. Amaherawh chu he ‘hlawhtlinna’  pawh hi Mosia leh arona hlawhtlinna a tih theih chiah em? He tiang hian hemi chungchang thu a, chhinchhiah tlak langsar zual I lo khaikhawm dawn the ang.

1.    A vawi sawmna a an thiltum lo hlawhtling ta hi Mosia leh Arona thawhrah ngau ngaua dah ngam chi a la ni lo fo mai. A chhan chu an mahni tirtu ‘Pathian tih vek’ a nih vang a ni. Mahse hlawhtlinna erawh a ni tlat si.

2.    He hlawhtlinna a thil chhinchhiah tlak tak inzep dang awm leh chu, vawi kua hlawhchhamna a awm tih hi a ni.

3.    Heng zawng zawng aia pawh a ‘chanchin ngaihnawm em em’ inzep la awm cheu chu- vawi kua zet hlawhchham angin lang mahse, a vawi sawmna a vawi khat an hlawhtlinna hian vawi kua hlawhchhamna zawng zawng kha ‘hlawhtlinnaah a chan tir’ ta vek mai hi a ni.

4.    A aia fih lehzual turin, vawi sawmna a vawi khat hlawhtling tur hian vawi kua hlawhchhamna kha ‘hlawhtlinna kalkawng’ mai a ni tih a tarlang ta.

Khai le, tunah hian enge I dinhmun ni ve ta? Vawi khat nge I hlawhchham tawh a, vawi hnih?. Vawi thum emaw vawi li emaw vawi sarih thleng pawhin I thil tum leh beisei a la hlawhtling lo a ni thei e. Chumi avang chuan indawm kunin, hlawhchhama I inngaihna avang leh mi ten chutiang chuan an ngai dawn che a I inhriat avangin a ruka zak leh beidawng em em in I hun I hmang mek em ni? A tawp rat thlenga tan la thar leh turin I panven sawi chhing tha leh turin ka ngen che a ni. A chhan chu, khawvelah hian ‘hlawhchham thin’ hi nangmah chauh I ni lova, I aia ropui leh hausa elkhen, ram khat thana hmingthang tawhte zingah pawh I tawn ang tawng hi an awm ve thin asin. A tawpa (a vawi sawmnaa) hlawhtlinnain vawi kua zet hlawhchhamna- ‘hlawhtlinnaah’ a chanter vek ang hian, hlawhchhama I inhriatna zawng zawng kha a tawpa hnehna i chan tur hian ‘hlawhtlinnaah’ a la chan tir ve vek dawn a sin.

THO LA TAWNGTAI RAWH

K.Lalzarliana(11112012)

Ringtu tawngtai thin, a tawngtaina pawh vawi tamtak Pathianin a chhansak tawh, leh tawngtai thiltihtheihna vawi tam lo hre tawhte zingah pawh hian – tawngtai thlahthlam tawh ringtu, tawngtai hram hram tura beiseina leh phurna pawh nei tawh lo tamtak kan awm ve fo thin. He inthlahdahna? ram (tawngtaina) ata kir chakna neite kan lo awm mial a nih chuan - he thu tawite hian eng emaw zawng talin min pui thei ngeiin ka ring.

 Pathianthu zirna hmun  pakhatah  hian Proffessor  fapa fel leh duhawm tak pakhat hi a awm ve a. An neihchhun anih avangin a nu leh pate chuan a duat pawh an duat hle thin. A tana pawi tur a nih loh chuan ‘a lungawina’ siam sak hi an hlimna tizualtu a nih avangin an neihchhun takmeuh pawh a tan chuan sen nuam an ti thin. Amaherawh chu, vanduai thlak tak main chu Professor fapa chu naupang thian kawm rual a nih atangin natna mak takin a tlakbuak ta tlat mai. A dam leh theih nan damdawi in tha ber ber panpuiin theihtawp takmeuh a anu leh pa chuan an chhuah thin. Mahse an sum neih ang ang nen a dam leh theih nana theihtawp an chhuah chung pawh chuan an hlawhtling zo ta lova. A tawpah chuan chu naupang duhawm tak ni thin chu ‘mi ang lo’  tia sawi turte zing ami a lo ni ta reng mai. Tu tan mah biak tlak a ni tawh lova, a nu leh pa pawhin an be tawng zo tawh lo mai ni lovin, nu leh pa a nei tih pawh a hre tawh lova, “ka Nu, ka Pa’ tia kohna; Nu leh Pate ten an bengkhawn reng thin ang pawh chu, Professor-te nupa tan chuan beisei tur a awm ve ta lo a ni.

An fapa hetianga a lo awm tak dan a sawi chhuah chang a ‘a rilru tinatu’ Professor-in a  sawi thin chu, “ Kan fapa neih chhun hi tunah chuan ‘rualban lo’ a ni ta a. Kan neih chhun anih avangte pawh a ni ang, theihtawp chhuahin ‘mi pangngai’ a nih theih beiseiin kan enkawl thin. Damdai in-ah vawi tamtak kan kalpui a, kan sum neih ang angte pawh tunah chuan amah avang hian kan lo seng ral zo ta. Thil hlu leh chuan tlak reng sawi tur kan nei ve ta lo. Amah avanga sum leh pai kan sen ral zawng zawng te, a dam leh beisei tak chunga kan enkawl chung pawh a, ‘mi pangngai lo’ dinhmuna a lo ding tate hi chu thuhran ni se, amah avanga ka rilru natna leh mittui vawi tam min sen tirtu chu – ‘Ka Nu, Ka Pa’ tia kan fapa neihchhunin min koh nachang reng a hre ta lo hi a ni” tiin a sawi thin a ni.

I Joh 3:1 –ah chuan “Pathian min hmangaihna chu a va nasa em! “Pathian faahte” min vuah tak hi; chutiang chu kan ni reng e” tih kan hmu a.

Paula chuan Rom 8:15-17 –ah, “Hlauva awm leh turin bawih nihna thlarau in hmu a ni si lo va; fa nihna thlarau in hmu a ni zawk e, chu thlarau  avang chuan “Abba! (Ka Pa!)” tiin kan au thin hi. Thlarau ngei chuan keimahni thlarau nen Pathian fate kan ni tih min hriattir thin; tin fate kan nih chuan roluahtute kan ni a;Pathian roluahtu, Krista luahpuitute kan ni.” Tih thu kan hmu bawk.

Lal Isua tlanna hlu tak zara “Pathian faa vuah’ tawh kan ni a; Pathian roluahtu, Krista roluahpuitu kan ni. Chuvang chuan Pathian hnena kan tawngtai hi ‘tawngtaina satliah’ a ni ve lova, ‘a hmangaihte au thawm, a thinlung awm thinnate mamawh sawina” a nih avangin Lalpa Pathian hian a namnul mai mai lo vang tih a rinawm.

Ka tawngtainate hi (Pathian khawngaihna avang chauhin) chhanin awm thin ni suh se, hetiang thil hi ziak ngam tur ka ni lovang. Amaherawh chu vawi hnih khat mai ni lo, vawi duai lo min chhansak thintu anih avangin huai leh nuamti takin hei hi ka ziak thei a ni.

Tunhnaia ka thuziak thenkhat, a file hminga "MIRACLE' tia ka vuah hi (Hai la chhiar ve ngei rawh), a tifiahtu atan/entirnna atan tarlang law law mai i la.(Thenkhat chuan  'a awihawm loh' an ti maithei. Mahse, a dawngtu tan hian a chiang em em a ni).

{B. LALPAN KHAWTHA MIN PE (Lalpan kan tan khawchin a tidanglam?):

            Dt.1^st,June,2011 ah Lengpui atanga thlawk chhuak tur kan ni a. Pangzawl atangin Dt.30^th,May,2011 ah Aizawl kan pan a, kan chhuah ni atang hian khua a cheng nitin ta mai. Thlawhnaa zin tum kan ni si a, thlawhna cancel/delay a awm hlauh chuan sum tamtak kan seng thlawn dawn tih a chiang reng mai. Mi tam takin min hlauhthawnpui hle bawk. Mahse kan tawngtaina avang leh kohhran ho ten min tawngtai sakna avangin ka thla a muang tlat thung. Thawhleh ni tlaia ka tawngtainaah chuan, ‘Lalpa, naktuk kan zin chhuah ni tur a ni ta a, khawvel kalphungah khawcheng reng tur pawh ni se, keimahni avang chauh pawin khaw chin hi a inthlakin, khua a tha ngei ngeiin ka ring tlat. A chhan chu I mi-te kan tawngtai a, kan dilna hi I tihlawhtling ngei ang tih ka rin avangin…’ ka ti a.

            A zawm zatin ruah hi ni 3 chhung a tla tawh a, mahse ka tawngtai zawh chuan kan Nu hnenah, ‘Naktuk chu khawvel kalphungah khawcheng reng tur pawh ni se, keimahni avangin Lalpan khawchin a tidanglam ang’ ka’n ti ngawt a. Pathian mite tawngtaina hi tawng satliah a ni lova, a hmangaihte au thawm, a hmangaih ten Pathian hnena kan mamawh kan lamna a ni tlat a ni.

            Zan lam thlengin ruah a la tla reng a, a hma zawng pawin a sur a, a tuk maia khaw tha beisei chu, beiseina danglam tak a ni ve hrim hrim. Mahse, a tuk khua a lo var a, ka zing tho kan hawi vel a, Ruah a la tha seng seng reng a, mahse khawtha Lalpan min pe dawn tih hi ka chiang tlat ani. Kan chhungkhuain kan tawngtai leh a, Lalpa hnathawh kan lo thlir (nghak) ta ringawt mai a ni. Zing dar 10:00 a lo ri a, ruah a han tan ta 11:00AM a nih phei chuan khua a lo thiang vuk tawh mai. Lalpa hi chu a va tha thin em (thenkhat chuan khawtha tur leh i tawngtaina a inhmu rem mai mai a nih chu an ti maithei?). A ruktein Lalpa hnenah lawmthu ka sawi mawlh mawlh a. A thil min tih sak avang hian Amah fak lo thei lovin min siam leh ta a ni.

            Thlawhna kan chuan lai chuan vai leh hmelhriat loh, thlawhna khatin thlawhna chhungah kan chuang thap a, chutih laia ka rilru a awm chu – ‘Khawtha tak hnuaia harsatna awm lova kan thlawk thei hi heng hnamdang leh hmelhriat loh tamtakte hian an zingah ‘Pathian mi’ a tel vang tih hi an hre miah lo’ tih hi a ni mauh mai!}

Hei pawh -

{D. KOHHRAN HO TAWNGTAINA LALPAN A CHHANG:

            Maduraia-ah kan awm laiin a chhan hriat tur awm si lovin ka taksa a rawl a, ka chhip atanga ke hmawr thlengin na lo lai a awm lo. Min phuar tlata ka hriat avangin thawmhnaw hak pawh hnawksak ka ti a, ka tul tehlul nen chawlhkar khat chhung chu engmah ti peih lovin in-ah ka tawm sen reng mai ani.

            Zoram lam chhungte nen kan inbe pawp reng a, ka nuamsam lo tih an hriat pawh hian min ngaihsak hle a, tihtheih erawh an nei lem lo. A kar khatna tur sunday a lo thlen chuan ‘he tiang renga awm ai chuan naktuk(thawhtan) chuan inentir I la, investigation pawh uluk deuhin tih tir law law I la’ tiin zan lamah kan nupa-in thu kan titlu ta a. Zanriah kan ei kham hlawt ang tihin(Zan Dar 8:00-8:30) Phone a lo ri ral ral a, kan han pikup chuan ka Nu a lo ni a, “I dam theih nan Kohhran ho thahnemngai (a tikher) takin an tawngtai a, zanin inkhawm ban tawngtainaah pawh(zan tin Biakinah a thei apiangte an tawngtai thin) I pualin Kohhran kan tawngtai” tih thu min rawn hrilh a ni.

            Thawhtan tuk ka tho chu mak tak main ka dam ta hle mai (i dam hun a thleng ve hrim hrim a nih kha min tih duh hmel). Kan Nu hnenah ‘tukin ka tho chu ka dam hle mai, ka taksa na pawh a awm tawh lo. Mahse fimkhur thuhlaah inentir chu thulh lo I la a tha ang’ ka ti a. Breakfast eizawh dar 10 velah “Mission Hospital’ lam kan pan ta a ni. Tlai lam dar 4 vel thlengin ka zun, ka tisen ka pumpui leh kawchhung lam investigation tiin Hospital-ah kan awm a, result chhuak hmasa apiangah a tawp thlengin; Doctor ten –“I tha, engmah natna chhan tur a awm lo” an ti tlat zel mai. Mak kan tirilru hle a, mahse ngaihtha takin kan haw a, Kohhran hote min tawngtai sakna tih loh kha chu ka dam tak chhan puh tur reng kan hre lo. A tira ‘Mak’ kan tih pawh kha ‘Mak’ kan tita lo, a chhan chu ‘Kohhran hote min tawngtai sakna avanga Lalpan a tihdam tawhah hian Doctor ten engah nge sawisel tur an hmuhchhuah tehlul ang ni’. Kohhran/Amite tawngtaina hi dilna/tawngtaina satliah a ni lo, a hmangaihte dilna a nih avangin, Lalpa tan chhan ava nuam dawn em. Tawngtaina ngaithlatu lalpa chu fakin awm rawh se}.

Isaia 49:15 –ah chuan, “Hmeichhiain a fapa, a rila rah chu… a theihnghilh a ni thei e, nimahsela kei chuan ka theihnghilh loving che” tiin pathianin a Fate chunga a rilru put hmang thuk leh ril takin a lo sawi tawh a. Lalpa hian a fa ni reng chung hian a hnuchhawn mai chein I ring em, I tawngtainate hi engmah lovah a chanin I ring em ni? A fa duh takte angin ‘Ka Pa’ tia kan auh hian a lawm thin a, mahse Professor fapa ang mai hian koh nachang kan hriat loh vang hian Pathian thinlung hi lungngaiin  vawi tamtak kan siam zawk ve mai ang em? (mihring thinlung ang diak diakpu ve zel tura tehkin chu a dik ber hauh lo nain). Tuarna rapthlak tak, thisen senga a hrin tawh I ni a, “Ka pa”(tawngtai) tih nachang pawh hre lovin I lo awm ve leh thin a ni maw? Keini mihring mahin min koh nachang hre lo kan fate avanga lungngaih nachang kan hriat chuan,  a fa duhlai-in koh nachang i hriat loh hian Lalpa (I Pathian, I Pa) rilru hi I va tina nasa tawh awm em.

Tunah hian eng dinhmunah nge I din ka hre lo. Khawvel thil mai mai avanga beidawnna khura tlu lut tawh pawh ni la, hlawhchhamna leh mualphona vanga thenrual zingah dak chhuak ngam lo leh, mahni pawh inringh zo tawh lo khawpa I rilru a dawl tawh a nih pawhin. I Pa, Lalpa pathian hian-  I koh hun a nghak reng zawk che a sin. Lungngai-in I awm tir reng dawn em ni?

THO LA I LALPA HNENAH TAWNGTAI RAWH.
“Ama fapa(Isua) meuh pawh zuah lova kan za atana min petu hian, thil zawng zawng pawh a thlawnin min pe phal lo van gem ni?”(Rom8:32).