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.

GOD'S FORGIVENESS TO THE PENITENET

(Given texts: Ezek 18: 25-32; Luk 15: 11- 32)

Prelude:
Psalm 32:1-2:“Blessed is the one whose transgressions are forgiven, whose sins are covered. Blessed is the one whose sin the Lord doesn't count against him and in whose spirit there is no deceit.”

Prayer: Your psalmist says, bless the LORD, O my soul, bless his holy name, and do not forget all his benefits — for he is the one who forgive all your iniquity, who heals all your diseases, and who redeems your life from the Pit, who crowns you with steadfast love and mercy.

Therefore, we praise and give thanks to you o Lord for your faithfulness, your unceasing love and mercy that you have shown upon us. You are full of love, and also have mercy and faithfulness even upon the people who often against you. You have been faithful o Lord even at the time when we are in the midst of helplessness, weak, deprived and vulnerable. You alone is the one who is always ready and could make available to forgive.

As we meditate upon your words let your name be praised among us, let all our meditations and all the words which we are delivering at this moment be acceptable in thy side….AMEN.

Theme : God’s Forgiveness to the Penitent  

Even though this is a given theme for this moment, I want to put my emphasis on the phrase ‘God’s forgiveness’.

God’s forgiveness is one of the greatest and wonderful qualities or acts of God that explained the true nature of God.

It is also inexplicable nature of God that can bring a person closure to God and can totally transform a sinful man, that also unite people with God, that bridge the gap between God and human, the heaven and the earth, between rivals or enemies, etc.

It is also one of the greatest verdicts that revels the unconditional love of God towards human that can set a person/a prisoner free from all his/her bondage or suffering in order that a forgiven sinful man who once had been  in a slavery of darkness can freely praise the name of God.

Since, I am also one of those people who once have directly experienced the forgiveness of God, I feel very fortunate to have this opportunity....

To begin with the chosen them, I want to bring out some important questions that may help us to go little deeper as we ponder the chosen theme and the texts.
- How precious is God’s forgiveness?  
- Who is to receive God’s forgiveness?
- What kind of results does forgiveness has produced?

1. Even though this human tongue can never explain the inexplicable value of God’s forgiveness, let me try to explain how precious God’s forgiveness is.

First, In order to explain the worth value of something, it is sometime helpful to look/measure the opposite condition or the other side of the things we are trying to explain. Therefore, in order to explain the value of God’s forgiveness, I believed that, human dilemma and the guilty feelings which has resulted many form of sufferings with a reactions and how this condition and reactions make a serious problem on individual level can best disclose or explain the value of God’s forgiveness.

This understanding and observation is acceptable in some way or the other - because, if we did something wrong, or commit sin before God, the immediate reactions or the consequences appear on human could be – very painful and deep sorrow, guiltiness, distress, lack of confidence, fear, sadness, etc which all of them as a result can ruin our entire life, and at the same time can put a person, a sinner far from God. It may also force some people to commit suicide, at the end.

But in reverse (looking from the other side), if a person is forgiven for his/her sin, what comes next – there is something new, a drastic change has occurred on human life. That means there is no more feeling of guilt, sorrow, and moreover the feeling of being condemned oneself has to be removed from within.
Completeness, newness, freedom from sin, total healing and many more positive results are some immediate consequences that has to come, and that I person would receive.

Therefore God’s forgiveness is indeed, like a priceless gift that has a power to set a person free from the state of life threatening situation or condition. It is the act of acceptance and approval without the mark of scar of our sin; it is the act of unconditional love of God that transforms a person from nothing to have worth value. It is also liberating, and healing act of God to make strong and give power to a powerless, weak and helpless person.

Yes, this human tongue could never explain the value of God’s forgiveness. Indeed, there can be no appropriate single words or sentence to explain this amazing fact.

2. Who is to receive God’s forgiveness?
If we carefully look the scripture, one thing we could found is - there are two aspect of forgiveness;
1. Forgiveness for salvation (Acts 10:43)
2. Forgiveness that has a result of renewal fellowship with God (I John 1:9)

These two aspects of forgiveness are also found from the chosen text. And besides, we also found some possibilities to receive God’s forgiveness. So the important question we need to ask and give the appropriate answer as well from this text is – who is to receive God’s forgiveness? If forgiveness is available for all, why many people fail to experience the test of God’s forgiveness even if a penitent express his/her sincere penitence about? What is/are the best technique or process to receive God’s forgiveness?

Yes, the answer is given in these texts: (let me point out some important points without repeating a detail story of this prodigal son)
1. Feeling of guilty: we need to know/ realize the sin we committed.
2. Acceptance: One must accept his/her sin, the wrong doing he/she committed.
3. Winning oneself: Sometimes self-centeredness is (becoming) one of the obstacles that often block a person not to choose a right decision.
4. Humbleness: One must humble him/her-self to take rightful action
5. Repentance:
6. Full submission:
Usually, these six steps (to receive forgiveness) are found from a penitent, as virtually mentioned in the parable of the prodigal son.

Besides, the results of forgiveness, God’s immediate reactions as a result of repentance are also mentioned in various ways. But, since this is not what I want to emphasize at this moment, so let me add only one more point as we come to our concluding part.

Yes, only one more point I would like to add is – As we all are engage in the ministry of God, we all know that many people, many Christians use to struggle with guilt and condemnation because of something they did. So when they did something wrong and put their feet on the wrong path, and at the same time, if their moral law could not simply digest or accept it, they are trying to find the way out of it, and they are trying to pay God back the price for what they did wrong.

So it is our responsible to teach them the way out, the remedy in order that they (people) may also enjoy the test of this marvelous forgiveness of God.

Therefore friend- let me try to bring out my point with the help of one illustration – The story about a little boy who visits Washington monument:
The story goes like this -
One little boy came to the Washington Monument and when he came he noticed a guard standing by it. Then the little boy looked up at the guard and said, "I want to buy it." Then the guard stooped (he bends his head/body) down and says, "How much do you have?" Then the boy reached into his pocket and pulled out a 4$. The guard said, "That's not enough." The boy replied, "I thought you would say that." So he pulled out 30$ more.
The guard looked down at the boy and said, "You need to understand three things.
- First, 34$ is not enough. In fact, $34 million is not enough to buy the Washington Monument.
- Second, the Washington Monument is not for sale.
- And third, if you are an American citizen, the Washington Monument already belongs to you."
(This story is very simple and plain, but there are some moral or spiritual teachings behind it)

Therefore, friends, like this story - We need to understand three things about God’s forgiveness.
First, we cannot earn it.
Second, it is not for sale.
And third, if we accept Christ, we already have it. This is because; Jesus already made it right on behalf of a sinner.

Therefore the only thing we can do, beside what have been mentioned is – to accept the promise and what God have done for us.

The only reason why many people cannot feel the forgiveness of God is only because they (themselves) cannot forgive themselves. Therefore in order to feel the test of God’s forgiveness – we need to forgive ourselves, we need to put our trust in God promised.

- 1 John 1:9 - If we confess our sins, He is faithful and just to forgive our sins and purify us from all unrighteousness.
- Eph1:7 - In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace.
- Neh 9:17 God is our God who is ready to forgive, gracious and merciful, slow to anger and abounding in steadfast love, and who never forsake his people.

Friends, let us remind ourselves and others with this comforting words – Forgiveness belongs to God. Whoever comes to God will be forgiven.

Therefore, as we come to our last part, the only point I want to add more is – As found in the scripture, the Lord's touching story about this prodigal son also reveals that God's love and mercy are far greater than the love and mercy commonly displayed by man. Here, God also actively display His abounding love to all sinners with a desire to restore them to Himself.

And moreover, through this parable, God shows that He is vitally concerned with the repentance of sinners and has a yearning love for all the lost.

Although He never condones or minimizes sin, He is eager and able to restore those who have offended Him. The forgiveness of God is always complete and results in total restoration.

Therefore, let the name of our Lord God be glorified among us for his wonderful nature and for his manner that has shown towards a penitent.

SERAMPORE HLIAM TUAM DAM RAWH

(He thuziak hi "Kohhran Beng" 2015 issue a eng berah emaw a chhuak tawh a, Serampore chanchin ziahna, a bikin BCM leh Serampore Mission rawngbawlna inlaichin dan; Mizo tawnga chhiar duh an awm thin avangin he blog-ah hian kan dah a ni)

Introduction Rev K.Lalzarliana
Pianpui mizia leh nihna a vang a, ‘Inhmeh ve lo’ kan intih ruk chem chemna, ‘kan tana Pathianin tlang min ruat sak’ ang pawha pawm harsa kan tih tur, Serampore-ah dah-a kan awm avangin ‘chak leh chak loh’ lam pawh sawi ngam lovin nih-nih ni turin paunthah kan khai a. June thla khan  chhungkuain kan invawm lut ve ta ni. Carey-a chenna hmunah ngei min han dah lehnghal phei chu nitin hian ‘kan te’ tulh tulh hi a ni ber mai. A hmuna han chen chilh takah chuan ‘vei tur thar’ nitinin kan hmuchhuak a. Amaherawh chu, BCM Mission pawm dan hian ‘ramthim bak chang dang kan’ a harsat thin avangin, he thuziak pawh hi ‘inthlahrung tak si, loh theih lova ngai chung si-in’ ka han buatsaih ve leh ngawt mai a ni.
Serampore, BCM-in a hnuchhawn (deuhthaw) takna hi thangkhat lian zet a ni ta. A hmun atang ngei hian ‘hliam tuam dam ngai’ tluk zeta ‘ngaihsak a tul zia’ hi, a kaihhnawih dangte nen, ka thiam ang angin kan au chhuahpui ang a, hotu ten min dah chhan ramri kan dai kan em lawng chu maw.

Tunhma chuan
Serampore hi W.Bengal state, Hoogly District chhunga awm, ‘Kolkata Metropolitan Authority’ hnuai ami a ni a. Kum 1755 atang tawh khan Danish sawrhkar hnuaiah ‘Frederiksnagore’ tih hmingpuin a lo awm thin a ni. Kum 1845 atangin East India Company hnuaiah India Independence 1947 thlengin a awm leh a. Heng sawrhkar 2 te hi ‘thim ata chhuaka, a eng mak taka lut tura’ Mizo-te min hruaitu hmanraw pawimawh em em-te zing ami an lo ni remng mai a, helam erawh kan sawi hman lovang.

Zoram-a chanchintha mei chhi eng tlat-tu BMS chu, Kum 1792 –ah William Careya leh a thian ten England-ah an din a. Hetih lai hian ‘Ramthim su tura chona’ sap ho rilruah a lian em em a. Mi thenkhat ngaihdanah chuan ‘Pathian hre lo hnam dang mite hi Pathianin a mitea siam a duh a nih chuan, hmanraw hrang hrang a nei a, keini kan inrawlh ve a ngai lo’ tihte pawh a awm ve a. Carey-a pawh hian Ramthim su tura chona hi nei lian hle mahse, he ngaihdan hian eng emaw chenah a dal lek lek thin. Amaherawh chu, amaha thlarau awm hle hle thei lo chuan, loh theih lohvin a tur chhuak ta a. November 11th, 1793 kum chuan India khawpui pawimawh berte zing ami Calcutta a thleng ta rup mai. Calcutta-ah Kum 7 an awm  hnu, ni 10th, January 1800-ah Serampore thlengin, a thiante 3 nen he ni-ah vek hian BMS-Serampore Mission an lo din ta a ni.

Kum 1818-ah Serampore College an din a, a hnu kum 9 emaw leka upa a nihin, heng hun laia India ram bung thenkhat luahtu Danmark ram hnuaia, ‘Danmark University 3-na’ (Kopenhagen leh Kiel University bakah) tia koh hlawh hial khawpin  he zirna hmunpui hi an kalpui thei a ni.

Kum 1855-ah British sawrhkar chuan India ram-a Danish ho luah ramte chu Denmark sawrhkar hnen atangin a lei a. Heta tang hian a dinhmun siam rem zelin, tun dinhmun - Theology mai bakah Arts, Science lah commerce zir theihna college a lo ni ta a ni. ASC (Arts,Science, Commerce) bik hi sawrhkar hnuai-ah “University of Calcutta” affiliated a ni a. Zirlai pawh 3000 chuang zet a nei mek a ni.

Theological Department dinhmun
ASC hnuai amite (Staff) hian, sawrhkar hnuaia hlawh leh facilities hrang hrang, sawrhkar college dangin an dawn theih ang an dawn laiin, ‘Serampore College’ tih kan lama kan mitthlaa lo lang nghal “Pathianthu zirna” Theology department bik dinhmun hi chiang lehzuala kan hriatthiam theih nan a hnuai ami ang hian i lo thlur bik teh ang:

- College inrelbawlna a thuneihna pumhlum neitu chu “Council of Serampore College” a ni a. Hetah hian Master, Vice Master leh Secretary (College Principal) bakah India ram kohhran hlawm hrang hrang 14 atangin member an awm. BCM pawh hi India rama Baptist kohhran pawl hrang hrang  6 zinga member hlun 1 a ni. Member 14 atang hian member 6 chu Baptist member an ni ngei ngei tura ngaih a ni. Tichuan he college hi - BMS din, Baptist College, Baptist kohhran tawh phawt chuan ‘ta’ a kan neih bik theih college pawh ti i la kan tisual awm love (Teaching staff nimek zingah pawh hian a zahve aitam Baptist mi leh sa an ni).

- Hemi hnuaiah hian “Senate of Serampore College”, Theology Department enkawltu bik a awm leh a.  Chu chu Serampore College Theology Department avanga lo piang, amaherawh chu affialiated college lo pian belh zel avanga Serampore Theology Department baka affialiated college/centre (Doctoral center-7, Graduate &Post Graduate College – 50, Institution Offering DCPC course-5, Theological Education Through extension-13) hrang hrang enkawl-tu  a ni. He Senate –ah hian Officer 4 an awm a, chungte chu – President, Convener (Serampore College Principal), Registrar leh Treasurer-te an ni a. Rev Dr. R. L. Hnuni pawhin hun rei fe treasurer hna hi a lo vuan tawh nghe nghe a ni.

- Heng member church (14)-te hi sum lehpaia a intun nunna hnar ber tura ngaih a ni a. Amaherawh chu, an zinga member tlemte atang bak hian college-in sum a dawng ngai meuh lo thung.  Member hlun pawh ni lo, Mizoram Synod hi (Principal nihna chelhtu an nih vang nge? ) tun dinhmunah chuan sum lama vur nasa berte zing ami a ni a.  BCM phei chuan 1997 a tang tawh khan Kum 15 chuang zet chu member hlun ni reng siin tanpuina  a thawh ngai ta lova. Heti taka a pachhiat tak avang leh project lian tak tak hmachhawp a neih bawk si avang hian “Promotional Work (Financial Campaign)” ti-a chhuah fo a lo tul ta a. October, 2013 chhung pawh hian zirtirtu zawng zawngte mahni ram/kohhran theuha he hna thawk tura tih hi an ni nghe nghe a ni.

- Sum duh khawp a neih miau loh avangin, zirtirtu-te hlawh a chhe em em a. Zirtirtu, Doctor leh Professor-te hlawh pawh “BCM-in Junior Pastor hlawh a pek-te” aiin a tlem zawk hial a ni. Campus development lam phei chu a chhe takzet a, India ram Theological College ka tlawh tawh – AICS bak-ah, ATC( Aizawl Theological College), UBS (Union Biblical Seminary-Pune), UTC (United Theological College-Bangalore), UTC (United Theological College-Kerala), TTS (Tamilnadu Theological Seminary-Madurai) zingah hian a tawp leh tlabal ber, facilities nei pachhe bawk si a ni (Kum 200 dawn-a upa a nih tawh ngawihtuahin erawh, he tianga a la inenkawl thei hi a lawmawm hle).

BCM-in Tha a Thawh TawhThin
He College hi India ram puma “Pathianthu zirna kungpui” tih a ni thin a. “He college hi awm lo se, tuna India rama Theological college 50% hi chu a la piang kher lovang” tia sawi thin a ni. India ram hmun hrang hranga Kohhran hruaitu hmasa-te chher chhuaktu a ni a. BCM pawh hian Pastor 43(Pension/thi tawh-13 leh thawk lai 30)*lai he hmun atanga zir tawh leh zir chhuak tawh hi kan nei nghe nghe a, BCM tun dinhmuna hlangtu pakhat kan ti lo thei lovang. BCM atanga sul lo su hmasatu Rev Dr.CL.Hminga pawh hi he College chhuak a ni a.  1955 kum-ah BD zir zovin, College an chhuahsan dawn hian “Serampore College-in tanpui a ngaih zia” mahni kohhrana sawi tura chah an nih angin, hun remchang a hmuh apiangin, zorama a lo chhuah hnuah a sawi thin a. He mi thu kalzel avang hian, 1956 kuma BCM Assembly (hetih hun hian Presbytery an la ti a ni awm e) chuan Phawngpui Bial atanga Agenda lut angin. “Serampore College Sunday” a lo siam ta a ni. BCM Calendar-ah kum tin tihlan niin, Sunday thawhlawm pawh Serampore College pual hian kum 1997 hma zawng, kum 40 chuang zet chu BCM hian serh hrangin a theih ang angin ‘sum lehpai-ah’ tan a lo lakpui ve tawh thin a ni.

BCM a Inhnukdawk Leh Ta
Kum 1996(?) kum khan College chhungah Hmarchhak zirlai-te leh India chhim lam zirlaite zingah buaina a chhuak a. Chu chuan zirtirtu-te pawh kangkai zelin hmarchhak zirlaite lungawi thei lo chuan College an chhuahsan ta a. BCM atang pawhin zirlai 7 lai sawn chhuah an ni awm e. Hei hian nghawng tha lo tak hring chhuakin Mizote rilru-a Serampore, a hming kan lam zawng ringawt pawh a, kan ngaihsan leh kan rilru khawih thintu kha nawhrehin a awm tan ta a ni.

Kum 1997 BCM Assembly, Zohnuaia neih tumin - “Serampore Buaina” chungchang leh zirlaite sawn chhuah an nih dan hi report a ni a. Chumai ni lovin “Thelogical Education Sunday Thu” tia Agenda-a neiin “Serampore College Sunday” chu “Theological Edication Sunday” tiin Assembly chuan a thlak ta a. Serampore puala thawhlawm thawn thin pawh titawp nghalin, he ni puala thawhlawm dah thin pawh tualchhung kohhran tan dah a lo ni ta a ni.

BCM rawngbawlna-in hma a sawn zel a, Mission rawngbawlna bik-ah tha zawng zawng deuhthaw kan pek bakah, sum tham tina em em, Theological College (AICS) leh HATIM keimahni pualin kan lo nei ta a. Kum 40 chuang zet tha kan lo thawh ve tawhna-ah hian kir leh zai reng kan rel ta lo a ni.

Tuam Dam Turin Tha Thawh a Ngai Leh Ta E
Development leh Infrastructure a a tlakbalna chu thuhran, tun hnai hian ‘hmachhawp’ lian tak tak pahnih(2) a nei a. Chungte chu
1. Dt. 5th-8th, Febryary,2014-ah Convocation a dawng dawn.
2. College kum 200 tlinna 2018 ah a lawm turin a inpuahchah.
 Heng bakah hian, a tlakbalna, Meeting neih apiang deuhthawa, inhnialna tenau tichhuak thintu he college hian ava ngah em!
1. College library hi ka tlawh hmasak ber tum chuan ‘ka nuih a tiza’ deuh tlat mai. College dang nena khaikhin, a upat lutuk tawh vang nge, a thlabal lulai deuh a ni.
2. Bulding a upat tawh avangin Quarters eng emaw zat leh Hostel room eng emaw zat a far nasa hle.
3. Administration lam fuh tawk loh vang nge, kum tluanin campus a thing thuap reng mai.
4. Theology Department staff-te hlawh a chhe takzet, etc.

Council-in a tihtur a tih theih loh vang leh member church ten ‘an tihtur a ngaih’ an tih loh avang hian India rama Theological College bulpui ber hian hliam chi hrang hrang a tuar mek a. Tunhmaa mawhphurhna latute avangin ‘tute emaw kawlohna rah’ hi seng mek mahse, BMS sulhnu, Baptiat kohhran mi apiangin  ‘ka ta’ an tih theih tur Institution hlun leh ropui, Minority kan nih rengna India rama Kristianna chelh nghet deuh deuh tura hruaitute chher chhuak-tu, etc a nih avangin ngaihsak hi a phu takmeuh a ni.

BCM Tan Serampore Hlutna
Serampore chauh ni lo, kan rah phak chin Institution zawng zawng hian hlutna an nei vek nachingin, a hnuai ami ang hian i lo tlur bing zel mai teh ang.
1. BMS-in India a mission hna a thawh nasat vanglai kum 1920 bawr vel khan, European missionary-250 leh a ram mi thawktu 1000, India ramah an lo bung mup mup tawh a. Chung zingah chuan kan Pioneer missionary-te pawh an tel ve a ni. Hmun nghet tak Serampore-ah BMS-in a lo bun hmasa hian India chhim leh hmar, chhak leh thlanga BMS missionary-te ‘a thlamuan’ em em thin.
2. Pension tawh leh la thawk mek, kan kohhran hruaitu chhuanawm tak takte, BCM Pastor 43 chher chhuaktu a ni.
3. Senate of Serampore College atang hian tuna kan hruaitu chhuanawm tak tak 9** ten Dictorate degree an lo la/dawng tawh a. Khawvel thang chho zel avangin, he tiang hi a kum telin a la thleng chho zel ang.
4. Senate of Serampore College hi awm ta lo se, tuna kan kohhran hruaitu chhuanawm tak tak, a bikin Pastor-te hi tun ang hian chher puitlinin an awm a rinawm loh. BCM Pastor zawng zawng deuhthaw degree petu a ni.
5. Tuna zirlai kan neih zawng zawng (AICS)-te pawh hi, Senate of Serampore College hnuai ami, an degree petu, rawng an bawl theih nana a fawng vuantu a ni.

Engtin Nge Kan Tih Tak Ang
Thangthar ten kan hriat ve hma atang tawhin BCM hian MISSION rawngbawlna huang bikah “Partnership/networking” (inthlunzawmna) hmangin hmun hrang hrangah rawng a lo bawl tawh thin. Tunah pawh hian Pawl leh kohhran hrang hrang 36 lai “working agreement’ ziahpuiin rawng kan bawl mek a ni. Chung kan partner-te chu ‘sum lehpai’-in emaw ‘thawktu/mihring’ thawhin, a nih loh leh an ni lamin BCM-in a mamawh zawk a nih chuan ‘heng kan sawi tak ang hi’ an tum thung thin. Hetiang ‘thawhhona’ ang diak diak ni lo, a zul-ah hian ‘ruahmanna’ chi hrang hrang a duan theih ang a. Entirna ang chauhin rawtna pakhat lo siam chin ta i la:

- India ram Theological Institution lar leh ropui ber bera kan ngaih – UTC (United Theological College, Bangalore), UBS (Union Biblical Seminary, Pune) leh Serampore College, Serampore-ah te hian BCM hi Council rorelna-ah member a ni mek a. Kan hotute pawh palai/committee meeting-a tel turin an kal fo a ni. Amaherawh chu meeting-a an tel bak, BCM-in tha kan thawhna langsar kan neih erawh kan hre meuh lo. Heng College (leh a dangahte pawh)-ahte hian zirna sang zawk tiin kum tamtak chhung chu kan la intir liam zel lo thei lovin a rinawm. Chuvangchuan, a mihring-a chauh inthawh lo hian ‘Sum leh pai’ lam pawh kan sawr chhuah-a, ‘tel ve kan nihna’  sum hmanga kan lantir hi a hun hle a ni.

- He tiang lam concern, eng department berin emaw (Mission, Theological Department, Pastoral etc) budget-ah khung/siam-in, helama rawngbawlna tur cheng nuai sawm emaw vel, kum khat atan han dah hrang se, awlsamtein kan tihlawhtling a ni mai. A pawimawh berah chuan ‘he tianga tih a nih theih nan hian’ Assembly level committee members bakah, Bial leh ABC level lam kan pawimawh hlein a rinawm.

BCM Mission peng pakhat-ah, he tiang lam rawngbawlna hi awm thei se tih hi Kohhran hruaitu tamtakte rilrua awm mek a ni a. A lo kalpui tawhte atangin a that zia leh a tul zia, media-a puanzar vek rem si lo, thil tamtak a awm a, “BCM hian eng tikah nge he tizawng hian thla a zar ve ang” tih hi thangthar ten kan thlir mek a ni ber e.

A Tawp nan
BCM-in rawng a lo bawl tawhna leh hmachhawp a neih mekte thlir kirin, Kut thlak tura BCM-in thutlukna a siam tawhna reng rengah ‘Pathian remtihzawng a nih leh nih loh’ hi tehfawng lian ber-te zing a mi, kan hman loh theih loh a nih reng rualin, Kohhran hruaitute ‘thlekna lam a nih leh nih loh’ hian nasa takin kawngro a su bawk thin. A din tirh atanga tun thlengin Lalpan BCM hi a hruai a, chuvang chuan Pathian avang chauhin ‘thawh sen loh- rawngbawlna kawltu’ pawh kan ni. Nasa taka kan inzar pharh mek lai hian ‘kan kiang hnaia kan kuah phak renga awm,’ chet kan lak avanga Pathianram leh kein’in kan hlawkpuina tur nisi ‘thil tha’ hi hmuhkan fo lo thei i la a va duhawm dawn em.

Notes:
1. **Rev-te: Khuangliana,KT.Chungnunga,CL.Hminga,V.Lalzawnga,H.Hrangena,H.Chalbuanga,C.Rothuama,C.Dothanga,C.Sangkama,B.Thangchina,TH.Darkhuma,K.Thanzauva,K.Lallungmuana,Lalthanzauva,C.Vanlawma,C.Chalhlira,C.Lalbiakzama,B.Lalrinawma,R.Zohmingliana,LalthanglianaHnamte,R.Lalchamliana,LalbiaksangaChinzah,C.Chhuntluanga,R.Zolawma,K.Lalbiakchhawna,L.Lalsawmliana,B.Lalramhluna,R.Lalnunzira,JosephVanlalruata,HrangaiaHmar,Vanlalmuankima,SamuelLalremsanga,H.Vanlalruata,TC.Zodinsanga,V.Lalzarliana,H.Lalfakzuala,Lalhmunsanga,Lalzuitluanga,C.Lalhungliana,K.Lalbiakenga,Lalremmawia,Lalchhuankima,TC.Vanlalmalsawma.
2. ** Rev Dr. HS.Luaia, Rev Dr. KT.Chungnunga, Rev Dr. VL.Zawnga, Rev Dr. Laldingliana, Rev Dr. VL.Dika, Rev Dr. Zolawma, Rev Dr. vanlalchhawna Khiangte, Rev Dr. RL.Thanmawia, Rev Dr. Rodinmawia Ralte.

The Ministry of the Sacrament

1. Invitation : (After uncovering the elements of the Lord’s Supper)

Here the gracious words of the Lord -
"I tell you the truth; he who believes has everlasting life. I am the bread of life. Your forefathers ate the manna in the desert, yet they died. But here is the bread that comes down from heaven, which a man may eat and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he/she will live forever. This bread is my flesh, which I will give for the life of the world."

Jesus also said - "Everyone who drinks this water will be thirsty again, but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life."

2. Let us pray : Gracious and loving God, we thank you - for you did not spare your only son, but gave him for us all. Lord, we are indeed grateful, for your suffering on the cross for our sake, so that we may have life. May all thanks be to you.

We also want to thank you, O Holy Spirit, for you help us, to recollect the love of God, the father and the passion of our Lord Jesus.

O God, we bow before you now, expecting your blessing. Be gracious to grant us fellowship, with you through this communion. May this precious blood and bread, be the quickening to the weak, a healing for the sick, sanctification for the wicket, and a strengthening of faith to doubting ones. We ask, in the name of our Lord and savior Jesus Christ. AMEN

3. Words of Institution (Minister)

3.1. Breaking of the bread
For I received from the Lord what I also delivered to you that the Lord Jesus on the night he was betrayed took bread, (the minister takes the bread, breaks it and says) and when he had given thanks, he broke it and said, : This is my body which is given for you. Do this in remembrance of me.

3.2. The Cup of wine
In the same way, Jesus took the cup, (the minister will take the cup) gave thanks and offered it to them, and he said, “This is the new covenant in my blood; which is poured out for many for the forgiveness of sin. Do this, as often as you drink it in remembrance of me”.

Therefore, in obedience to our Lord’s command, we shall take this bread and wine. And let us remember that – the cup and bread which we bless are a sharing of blood and body of our Lord Jesus Christ.

May the Lord bless each every one of us, that we may remember him and that the Holy Spirit that was in him be within us.

4. (Minister will hand over the bread and wine….. and they will serve)


5. While partaking the bread and wine (Minister) :
(after offering the elements to the elders, and while the elders serves the element the music may be played or some scriptural portions will be read)
- “For as often as we eat this bread and drink the cup, we proclaim the Lord’s death until he comes”
- “This is the body of our Lord Jesus Christ, which is given for you. This is the blood of our Lord Jesus Christ, which is shed for you”
- Jesus said - “Those who eat my flesh and drink my blood abide in me, and I in them”
- "Everyone who drinks this water will be thirsty again, but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life."
- “I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty.”

6. After Communion (Minister) – the table will be covered by servers

7. Prayer of thanksgiving: having received this holy sacrament, let us give thanks to God.
Gracious God, we thank you for offering us the body and blood of Jesus Christ. Through him we also offer ourselves to be a living sacrifice. Help us by the power of your Holy Spirit to live and work to your praise and glory. Through Christ our Lord and Saviour Jesus, AMAN!

8. Hymn

9. The Lord’s Prayer

10. Benediction: May the blessing of God the Almighty, the father, the son and the Holy Spirit, rest and abide with us now and forever more.

Source: Serampore College Hymn Book (Few modifications have been made by me)

MOVING TOWARDS MATURITY

(John 21:18; Hebrew 6:1f)

According to World English Dictionary;
- Maturity is the state or quality of being mature
- It is also define as fully developed humanity
- Whereas some people opined that maturity is determined by Age.

(Tom Stoppard - Age is a very high price to pay for maturity).

But if we consider about Eric Barnes’s “Transactional Analysis,”- determining maturity by age is not fully acceptable.

We all may know about Eric Barnes’s “Transactional Analysis” (some might have learned it in ‘Pastoral care and counseling’ in BD level). According to him, there are three egos in every human being (whether a person is physically grown enough or he/she is a new born baby).

1. Child ego 

2. Adult ego
3. Parent ego

According to this Ego / Self in Human;

If a (any) person (who is physically mature) behave like a child, the reason behind is - his/her child ego in/within him/her has grown much more than his/her adult or parent ego.

This is true because i have seen some people who looked (is suppose to behave) younger than me, but behaved like as if they are more mature than me. I also used to see some people who looked very old but whereas behaved like a child.

We cannot blame anyone for their lives and for their distinctive/unique behaviors, but at the same time one thing we need to remember is - there is a way to learn or to grow in maturity.

Since spiritual and material things are inter-link to one another and sometime inseparable. Through the reflection from this ego (self) in human especially ‘child ego’; we can learn many things for it can help us to learn more about maturity.

According to psychiatrists and some psychologists, child egos in human are usually;

- Feel insecure and are in need of special love and care

- Their minds are usually full of entertainments, gratifications and fulfillment of needs.

- They usually love images or some idealism or something which has no reality (this is true, for Eg - if we observe a child behavior who opts for cartoon channel more than any other things which contain  reality on TV channel)

- We also can see – negative emotional feelings like; overactive behavior, loose temper for Impatient, intolerance and anger, Carelessness and fond of too much fun, etc.

Besides, there are two different egos which have distinct natures/behaviors from child ego in human:

1. Natural Child: If we behave and respond with probing responses - that shows curiosity, intimacy, fun, joyfulness, fantasy, impulsiveness, and so on, we have natural child ego.

2. Adapted Child: If we behave with confronting responses - that express rebelliousness, pouting, anger, fear, anxiety, inadequacy, procrastination, blaming others, and so on, we are in adapted child ego state.

By observing these nature of 'child self' in human, it may be true or possible to say that – ‘even if I considered myself mature, but  always behave like a child; there is something left behind in me i.e. - I also need to consider my spirituality, because I’m still in a stage of ‘look alike child’.

Therefore, when we talk about bodily or spiritual maturity, some important questions what we need to consider are;

- How does one mature in the Lord?

- What are the scriptural standards for maturity?

- What is it to be a mature Christian?

*One may suggest that - Spiritual maturity is a process that begins when a person accepts Jesus Christ as Savior. He or she is born again of the Holy Spirit and then chooses to live "in Christ." This is also affirmed by the Apostle Paul by saying that spiritual growth is an ongoing process. (Philippians 3:12-14)

 *(Let me choose only two important scriptures which reflect about Christian maturity).

In John 21:18 - Jesus said (to Peter) “I tell you the truth, when you were younger you dressed yourself and went where you wanted; but when you are old (Mature) you will stretch out your hands, and someone else will dress you and lead you where you do not want to go."

- In this passage, according to Jesus, a mature believer/follower is someone, whom someone can lead to somewhere, where she/he does not one to go.

- In another words, mature follower of Jesus may refers to - adaptable person, who deliberately adjust him/herself according to the situation demand.

In Hebrew 6:1 (we see another related topic which says)- “Therefore let us leave the elementary teachings about Christ and go on to Maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God”.

Here, the author to the Hebrews also reveals several remarkable points whereby one may measure a Christian's maturity. (Rather than going back to the scripture, let me summarize above points to give the answers for - How does one mature in the Lord or what is to be a mature Christian?)

1. A mature Christian has developed depth of understanding of the Christian faith. He/she has insight in Christ's work on earth, and the will of God in an individual's life.

2. A mature Christian is able to evaluate him/herself in the light of scripture and grow thereby, rather than criticizing himself in the light of other Christians.

3. A mature Christian is able to teach others, rather than being taught himself all his life. A Christian must grow and be able to lead others to Christ and teach them in the way of Christ.

4. A mature Christian deliberately chooses to seek unity in Christ's body.

5. A mature Christian will desire spiritual challenges, rather than desiring entertainment. If we look at lukewarm Christians, we see that they rather seek entertainment than helping someone for Christ, and sacrificing their life for Christ and the Gospel's sake.

6. A mature Christian will study the Bible carefully and the lives of others who claim to follow Christ, rather than following the opinions of people and half-hearted efforts to realize God's Word in their live. He/she would desire fellowship with Christ, rather than waste his time with the trivial things of this world.

7. A mature Christian has active faith, rather than doubt or cautiousness concerning the Christian faith. He/she lives his/her faith in Christ, and is bold to venture risks for Christ's sake. He can truly testify of his walk with Christ, and Christ's continual faithfulness.

8. A mature Christian has confidence in Christ, rather than fear for the world, because Christ lives in him/her. He/she has confidence, because he/she knows the One who overcame the world.

9. A mature Christian chooses to evaluate his/her experiences in the light of scripture, rather than in the light of his/her own feelings, opinions and knowledge. He/she runs to God for guidance in each situation.

Lastly, let me conclude this short sharing by asking one question: Why should we even be concerned with growing in bodily and spiritual maturity in Christ?

1) Because in Him "are hidden all the treasures of wisdom and knowledge" - Col 2:3

2) Because He has warned of what will occur if we do not mature and "bear fruit" - John15:1-2

Shirley Conran says – ‘You're never too old to grow up’.

- Let our hearts and minds be prepared to move forwards to become mature.

KA NU LEH PA

( He post hi Facebook-ah jan 17, 2016 khan ka post a, ka blog-ah hian kan khung ve hrim hrim a ni - https://www.facebook.com/lalzarliana.khiangte)

Ka Pa hi ama insawi dan takah, 'fahrah inti taka sei lian, lehkha poh zir thei lo khopa naupang rethei ' a ni thin a ni awm e. 'Pawl 3 exam ve kha ka chak em em a, Mahse ka pate (a ti ta a ni awm e) khan a remti ta lo va ' a tih hi ka hre tawh a ni.

Hetiang thil tehhrep hi a lo paltlang tawh avângin 'Ka fate zawng zawng chuan BA an pass vek tur a ni' a lo ti thin a. A nih ang anga a belh thin Lalpa hi a lama a tan tlat vangin tunah chuan ( kum engzat nge a vei toh ka hre ta chiah lo ) a fate zawng zawng chuan ( mipa vek 4) a naupan lai atanga a dream 1 chu kan lo paltlang ta.

Nikum khan, 'In awmna ka lo tlawh ve duh e' a tih vangin ka U te 2 in rem an ruat a, Lengpui Airport atanga Kolkata, Airindia flight a kan han chuang dun chu ngaihtuahna a kalthui duh viau mai.

Aircraft chhûngah airhostess hoin eitur an lo sem a, 'Ka Pa i theih zat zat ei rawh aw' ka ti a. Chhum zingah, van sanga - 'fahrah taka seilian nia inhria' ka Pa'n a chhun chaw an fak ve ka hmuh khan ka hnuk a ulh thelh thelh hial a nih kha.
A rawng phak ang anga i bol thin hian kum 72 chuang a lo hruai tawh che a. I mamawh apiang tihsak zel che rawh se.

Ka nu ve thung hi ka pa ai hian a zir sang chuang ange'maw? Mahse kan chhungkaw KULHPUI, chhungkaw DOCTOR ni bawk 😁 a ni a, BD zir tura Jorhat ka kal dawn tukah, 'Santenpui te hi vei palh thei in ni a, chutiang te chu i tawng palh hlauh a nih chuan RUM hi a tha em em a ni (an ti) ' tia Pathianthu zir tur 'ka tana mi thlarau mi em emin' Rum (zu) min chawh mauh maite kha ka her fo a 😁 . A bulah poh ka sawi chhuak fo thin.

Zirtawp tlai apianga a fate tana chaw nghei a tawngtai a Biakin a tawm tlat thin, mail sang dan atang pawh a thlarau lama chakna ka hmuh thinna, hawna chance ka hmuh ve mial chang pawh a midang aia a thu leh hla( daily testimony ka tihsak mai) ka thlakhlelh zawk thin ( phn a nia ka type seng lo ni mai teh se).... a ni a.
Vawiin hian ka U fapa Mapuia (hriata), Delhi a MSc zir mek chuan an thlalak hi min lo thawn a. Kum 40 ral kai tawh tan 'ka lungleng / ka ngai ' tih sawi thu awm suh.....

KA NU, KA PA.... lo dam reng rawh u...dama in awm ringawt poh hi; hmel inhmu thei lo pawh ni i la, in tu leh fate tan hian 'lunghlusenmi' ai pawhin in hlu zawk e.

"LALPA Jehova chu kan chakna, kan kulhbingsang a ni."

 UPA K.VANTHUAMA LEH PI LALHLUPUII (KA NU LEH PA TE AN NI)

What a difference God has made for a fallen human

(EPHESI 2:1-10)

This first paragraph of the 2nd chapter contains three main segments;
1. Verses 1-3
2. Verses 4- 6
3. And Verses 7-10
- The first one, Verses 1-3 mainly focus on fallen man, and his hopeless condition (i.e dead) as a result of his sin.

- The second one, Verses 4-6 focus on God, and on his richness in mercy and grace in making a provision for man’s salvation in Christ.

- Last one, Verses 7-10 focus on the purpose of salvation, to the praise of the glory of his grace.

It is therefore possible to say that – all together, they spell out the essence of the gospel of Jesus Christ.

So, basing on this chosen text, we will try to ponder this text- ‘the great work of God for a fallen human, how his richness in mercy and grace make and transform a sinner to have a new identity.

Before we make our focus on the text or theme, I just want to point out one simple problem involved in the first part (i.e. in verse 1), which may also contradict the same text of other bible versions. I just want to point out because, in this verse, there is little dissimilar translation of the text between bibles version to version.

For example: In NRSV, GNT, NIV, and many bible versions put directly the hopeless condition of fallen human as a result of sin.(i.e.- dead)

- You were dead through the trespasses and sins.(NRSV)
- In the past you were spiritually dead because of your disobedience and sins.(GNT)
- As for you, you were dead in your transgressions and sins (NIV)
• Here the hopeless condition of fallen human is being put directly as –Dead.

But in others version, like – KJV, NSV, ASV translates the same text as –
- And you hath he quickened, who were dead in trespasses and sins (KJB)
- And you he made alive, when you were dead through the trespasses and sins. (NSV)
- And you did he make alive, when ye were dead through your trespasses and sins (ASV)

So, the dissimilarity between these translations is, in the second versions it has been added that - God has make alive a fallen human.
• This translation do not put dead alone but simultaneously mention that – Gad has make alive….

Therefore, according to “Gill’s exposition of the entire bible” – the verb ‘quickened’ OR ‘make alive’,(in verse 1, which is not mentioned in other versions) is not in the original text, but is supplied from Ephesians 2:5.

Than coming to the text and theme;

Here, I would like to begin my message by narrating one story –
The story of Ben Hooper, 2 times governor of Tennessee.

The story goes like this -
Fred Craddock, a lecturer at Phillips Theological Seminary in the United States and his wife were having dinner at a restaurant. The moment they enjoyed their time, an old man who was sitting not far from them was coming and started talking to them, asking them how they were doing and if they were enjoying their holiday. When the old man asked Fred - what he did for a living, then Fred saw the chance to get rid of him – than he told the old man, saying - “I’m a preacher.”
Then immediately, the old man exclaimed by saying -“A preacher? That’s great”. So, he keeps on saying – “Let me tell you a story about a preacher.” Than the old man sat down at their table and started to speak. As he did Fred’s annoyance was changed to one of profound humility.

The old man explained that he was a bastard when he was a little boy– He was very hopeless. Because, he was born without knowing who his father was, and this was a source of great shame in a small town in the early twentieth century. But, One day a new preacher came to the local church. The old man explained that - as a youngster he had never gone to church, but one Sunday he decided to go along and hear the new pastor preach.

He/ the boy felt that the preaching was good. Then, the illegitimate boy went back again, and then again. So from this time onward – he started attending just about every week. But his shame went with him. This poor little boy would always arrive late and leave early in order to avoid talking to anyone.

But one Sunday he got so caught up in the sermon that he forgot to leave. So, before he knew it that - the service was over and the aisles were filling. He rushed to get past people and out the door, but as he did he felt a heavy hand land upon his shoulder. He turned around to see the preacher, a big tall man, looking down at him asking, “What’s your name, boy? Whose son are you?” Then the little boy died inside (that means- he was unable to say anything because of his shame), for him - the very thing he wanted to avoid was now here. But before he could say anything the preacher said “I know who you are. I know who your family is. There’s a distinct family resemblance. Why, you’re the son, you’re the son, you’re the son of God!”

The old man sitting at Fred’s table said “You know, mister, those words changed my whole life”. And with that the old man got up and left.

When the waitress came over after the old man left, she said to Fred and his wife, “Do you know who that was?”

“No” they replied.

“That was Ben Hooper, the two-term governor of Tennessee.”

It was, really really a great and interesting story – because, a shy, poor and helpless little boy, who was also very desperate because of his background; was becoming a new person, his entire life were changed from the moment he heard the words of the preacher. Then he could become 2 times governor.

When the preacher told him that – ‘he was the son of God’ he has something new in his mind which he never experience before. Therefore this was the starting point that completely changes the life of the little boy. It is amazing and very interesting.

The discourses what Paul listed here (in Eph2:1-10) also have something connection with the story we have narrated just now.

But the story that Paul tells us is about ourselves, our past life. So according to Paul – the real condition of our past life was – dead, a fallen human who follow the ruler of the power of the air, who is also unable to escape from the desire of the flesh, and who is also regarded as by nature the children of wrath.

Besides, the irony of fallen man’s dilemma is that – he/she does not realize his/her condition until after he is saved. Moreover, the lost man, blinded and deceived by setan, often think that they are really ‘living it up’, but when in reality they are dead. They also think that by living in sin they are enjoying life to its fullest, but this is totally incorrect. They also suppose that they are free, subject to no one, but in reality they are totally enslaved.

So, Paul sums up the condition of lost man in one word: dead. Therefore to be dead is to be lifeless, to be unable to help one-self, to be absolutely powerless, and to be beyond hope (in the eyes of the world).

This is the real condition of fallen man in the eyes of God. And this is the real condition that explained who you are.

But friends, this is not the end.

As Paul tells us, let us see the next, which is one of the greatest phrases in the whole bible- Eph 2:4-7

It reads – But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus.

So, friends, God tells us through his faithful servant (Paul) that we are no longer a sinner, a fallen human who were dead in our trespasses. But, tells us that – we had been saved. And this phrase ‘You have been saved’ is not simply a mere phrase of word. But it is a life transforming message which has a power to totally change a person, which also has a power to give a new identity to a hopeless person.

This is what God - who is very rich in mercy and grace, and who is also full of love want us to know. You are being saved by his grace, you are no longer a sinner, you are no longer under the power of the darkness, and you are no longer enslaved by the desire of the flesh.

Therefore, by knowing our new identity in Jesus Christ - how God has made us free from all slavery, and by realizing the great work of God for a sinner like us – let us prepare our mind, let us not put ourselves back to the old things which we already left behind.

Again, as many people did, let us not turn away from our new self, and let us not submit ourselves to the old desire, enslaving ourselves to the power of the flesh. Rather, let us allow to offer ourselves for the goodness of the kingdom and for the glory of God.

This is what God prepared beforehand to be our way of life.