CYBER-THEOLOGY & BASIC KEY THEMES OF CYBER-THEOLOGY

 

INTRODUCTION:

With the advancement in technology, internet and other social media have provided numerous resources and possibilities to modern people. Internet and other related media have become parts of everyday life affecting every individual and the society as a whole. People use and engage themselves with these new development; eg - for social networking, shopping and selling, for paying bill, listening music, watching movies or video online, etc. As a result, internet in particular, has become a platform where people share their thoughts and feelings. It has become a place where they fine identity and meaning in life. 

Even in the field of theology, web has become a forum for doing theology. The study of God and doing theology is no longer restricted to university or churches but is opened to anyone who has internet connection. This has caused a dramatic change in the landscape of teaching, learning, discussing and experiencing theology. Whether we like it or not, our theology is now shaped and influenced by the Internet and other forms of media.

Therefore in this scenario, it is highly recommended that one must provide a clear picture or definition of cyber-theology to our contemporary world. However, as we deal with the topic, we first of all will look into the term ‘theology’ or ‘Christian theology’ with some suitable examples to help us understand the concept of cyber-theology, then we will be moving to the term ‘cyber-theology’ with the key themes of cyber-theology.

WHAT IS THEOLOGY/CHRISTIAN THEOLOGY?

According to Webster’s dictionary theology refers to as “The science of God or of religion; the science which treats of the existence, character, and attributes of God, his laws and government, the doctrines we are to believe, and the duties we are to practice. . . the science of Christian faith and life.”

Some theologians, who deeply penetrated theology, also have given different definitions;

- Saint Augustine in the fifth-century defined theology as “Rational discussion respecting the deity.” 

- A. H. Strong, the great twentieth century theologian said that theology is “the Science of God and of the relations between God and the universe.” 

- Charles Ryrie, the popular dispensationalist theologian, says theology is “thinking about God and expressing those thoughts in some way.”[1]

- Erickson, a modern Baptist theologian says that theology is simply “the study or science of God.”[2]

Considering above definitions, it is now rightly define Christian theology as the study of God and its related topics from a Christian religious perspective. It is an academic discipline with a specific subject matter, study of religious faith, practice, and experience; especially  the study of God and of God's relation to the world.

But if we define theology base on available definitions provided by various branches of Christian theology; the meaning and the way how individuals perceive the term ‘theology’ may differ from person to persons. For example;

1.      LIBERATION THEOLOGY:

Many people understood Liberation theology as an interpretation of Christian theology which emphasis a concern for the liberation of the oppressed. It is a movement that attempts to interpret Scripture through the plight of the poor. Theologians who hold this perception strongly argued that - True followers of Jesus must work toward a just society, bring about social and political change, and align themselves with the working class. As Jesus, who was poor, focused on the poor and the downtrodden; any legitimate church must also give preference to those who have historically been marginalized or deprived of their rights. And moreover, all church doctrine should grow out of the perspective of the poor. Defending the rights of the poor is seen as the central aspect of the gospel as well as liberation theology.

BASIC KEY THEMES OF LIBERATION THEOLOGY;

1.      - Praxis (our action in the world) is the starting point of theology;

2.      - History is the locus of theology (God acts in historical time);

3.      - The world should be viewed as a whole, favouring the Hebraic holistic view over Greek dualism;

4.     -  Sin is social and systemic, not just individual;

5.      - God is on the side of the oppressed;

6.      - The present world order must be transformed;

7.     -  The purpose of theology is primarily to act and to change the world, not just to understand it;

8.      - The kingdom of God (the reign of God) has begun in this life, and the purpose of humanity is to increase the kingdom by human actions in the world.

     DALIT THEOLOGY:

      Dalit theology which is emerged in the early 1980’s, is broadly known as contextual, liberative and practical in the sense that it places emphasis on the life-experience of Dalits with the aims of transforming caste oppressed.[3]

THEMES OF DALIT THEOLOG:

1.     -  Dalit theology portrays God as the God of the oppressed; and Dalits engage in the struggle with the belief that God takes sides with them, the oppressed.

2.      - Dalit as full human Being through the concept of imago dei: It argues that Dalits are encouraged by the Christian anthropological position which affirms the concept of imago dei; thus this motivates them to struggle for their human status, as they are created in the image of God.

3.      - It also describes Jesus as a Dalit as Jesus was born in a manger, consorted with the forsaken people like Dalit- the poor, the tax collectors, the excluded and the so called immoral women; and Christ the liberator, as he save human beings by facing humiliation, harassment and death similar to the persecution of Falits

4.      - It also argues liberation from castes is the salvation to Dalit, as redemption fro sin alone is not sufficient

5.     -  It affirms that the struggle and the mission of Jesus brought freedom for all; and thus the struggle of Dalit against caste will bring freedom for both Dalits and Non-Dalits[4]

FEMINIST THEOLOGY:

Likewise, feminist theology also seeks to advance and understand the equalitY of men and women morally, socially, spiritually, and in leadership from a Christian perspective. Christian feminists argue that contributions by women in that direction are necessary for a complete understanding of Christianity. Christian feminists believe that God does not discriminate on the basis of biologically determined characteristics such as sex and race. Their major issues include the ordination of women, male dominance in Christian marriage, recognition of equal spiritual and moral abilities, reproductive rights, and the search for a feminine or gender-transcendent divine[5]

Therefore, in the light of the above definitions, we may now attempt to provide brief explanations of cyber-theology given by some writers as follows;

CYBER-THEOLOGY:

Susan George: She has gathered four definitions of cyber theology as examples of possible understandings.   

-          The first definition is framed as the theology of the meanings of social communication in the era of the internet and of advanced technologies.

-          The second is understood as pastoral reflection on how to communicate the gospel through the web’s own capacity.

-          The third definitions she interprets as a phenomenological map of the presence of the religious on the internet.

-          Then fourth one, on how to trawl the web, is understood as a place with spiritual capacities.

Carlo Formenti: He defines cyber theology as the study of theological connotation of techno science, a ‘theology of technology’

George: defines cyber theology as – the study of spiritually expressed on the internet and of the everyday representation and imagination of the sacred.[6]

Therefore, as many contemporary theologians define branches of theology in various ways, cyber-theology is also defines as an excellent attempt to understand Christian faith and theology in the era of the Internet and digital communication. It is also a new consciousness – a contextual consciousness which discerns the presence and praxis of God in particular concrete realities of human existence, and makes the actions of God and the realities to involve in dialogue with each other.

KEY THEMES OF CYBER-THEOLOGY:

In all area of theological discipline or theological studies there have been basic components or themes that can characterized particular branch of theology. In the same way, cyber theology also has basic themes that may characterize what we meant it for cyber- theology. 

Here i mentioned some basic themes of cyber-theology which is to be considered as CONTRIBUTION MADE BY LALZARLIANA KHIANGTE  in christian theology, because these systematic arrangement of basic key themes of cyber theology (as mentioned bellow) is purely made or constructed by Rev Zara (me) while he (i) engaged him/myself in Serampore College, teaching in the department of Christian Communication.

Here are basic themes of Cyber - Theology:         

1. Cyberspace is a new context for doing theology

2. God dwells in Cyber-space.

3. God’s presence in cyberspace is to be felt and experienced.

4. Cyber-theology is not static but a process.

5. Cyber-theology emphasizes the idea of the “household of God” for in ‘God’s oikos’ there will be no information rich and information poor. 

6. Therefore, cyber-theology focuses the importance and necessity of bridging ‘digital divide’.

7. Cyber-theology opposes ‘Kyriarchy’ which is a social system or set of connecting social systems built around domination, oppression, and submission. 

8. Cyber-theology advocates individual freedom and universal human rights. 

9.  Cyber-theology is a call for change in perception and values of the cyberspace. 

10. Cyber-theology enhances community.

11. Cyber-theology is a theology of reconstruction.

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[1][1] Millard,  Basic Theology (Wheaton: IL, 1986), 9.

[2][2] Erickson, Christian Theology (Grand Rapids: MI: Baker, 2001), 22.

[3][3] V.Devasahayam, Frontiers of Dalit Theology (Madras:ISPCK,1997), 271-275

[4][4] Rev Dr. Vincent Manoharan, Key Themes in Dalit Theology, a paper presentation in Post Graduate Seminar, Tamilnadu Theological Seminary, 2012.2

[5][5] http://en.wikipedia.org/wiki/Christian_feminist_theology.30.6.2014

[6][6] Antonio Spadaro, S.J, Cybertheology: Thinking Christianity in the era of the Internet, translated by maria Way (United State of America: Fordham University Press, 2014), 8.

Antonio Spadaro, S.J., is editor of the review La Civilta Cattolica and teaches at the Pontifical Gregorian University. Maria Way was formerly Senior Lecturer in Media Theory at the University of Westminster's School of Media, Art & Design.

MALSAWMNA DAWN DAN - FORMULAE

Note: Kum thar 2021 lo thleng tur inbuatsaihna or thuchah atana ka ziah a ni a. Fb-a ka wall-ah ka post tawh nain ka blog-ah hian kan dah tha ve leh ang e.

Kum thar lo inher chhuak tur hian, MALSAWMNA i tan her chhuahpui ngei se tih i duh em?

 

A hnuaia mi hi chhiar chhunzawm hram ta che.

 

*****************

 

Krismas tuk, December ni 25 khan ka fatenen kan tawngtai a. Zan dar 11 vel ani ta awm e?... 

 

"Lalpa, Mas chu kan lo hmang zoleh dawn ta reng mai!... Kum thar inher chhuak tur hi, kan tan malsawmnaah chantir leh ang che..." tih ka tum a...

 

Ka tum mek lai chuan..., 

 

"Lalpa hi malsawmna a ni a, malsawmtu pawh amah a ni. Chuvang chuan Amah hi vuan la, AMAH BER I NEIH CHUAN, MALSAWMNA CHU I TA A NI MAI" tih hi rilruah a lo thleng a. 

 

Hei hian ka tawngtai dan a thlak chiang viau a. Malsawmna dawn dan formula ka dawn thar chu, a hmaa ka rilrua awm ngai lo - 'LALPA NEIHA VAWN TLAT' a ni ta a nih chu!

 

Hripui avangin kum kal lai thlahlela ui fal kan awm a rinawm loh(?). Chutihlaichuan, kum thar inher chhuak tur erawh nghakhlel, mahse rilrua thlir lawk dan hre si lova lo thlir doh doh erawh kan awm nualin a rinawm (?).

 

'He kum lo inher chhuak tur hian, kan tan malsawmna her chhuah pui ngei se' tih kan beisei chuan, malsawmna dawn dan formula hi zawm mai tur a ni.

 

Televangelist lar em em Joyce Meyer chuan, "Miin a nuna hmun pawimawh ber Pathian tan a pek hian, a bak thil dang chuan an hmun dik an luah chhunzawm ve mai thin" a ti a.

 

I nun compass-in a kawh tur dik kawk chat chat se tih i duh a, malsawmna chhiar sen rual loh i nunin dawng chhunzawm zel se tih i beisei a nih chuan - Lalpa hi i chanpualah lo hauh bur la, lo vuan chhunzawm zel bawk ang che.

...............................

Chhiar chhunzawm peihte tan, 

 

BIBLE-IN MALSAWMNA DAWN DAN min kawhhmuh dangte a hnuaiah hian tarlan a ni.

 

A. MALSAWMTU chu Pathian/Isua ngei a nih zia hengahte hian kan hmu - 1 Chro 17:27; Mal3:10; Eph 1:3.

 

B. MALSAWMNA DAWN THEIH DAN;

 

B.1. Lalpa ṭihtute chuan malsawmna an dawng ngei dawn - Sam 128:4.

 

B.2. Mi fel, mihring fela fel lam ni lo, Lalpa ngaiha felte chuan malsawmna an dawng ngei dawn - Thufingte 10:6.

 

B.3. Kut fai leh thinlung thianghlim nei, A rilru engmah lo mai mai lama dah ngai lo, Bum tuma chhechham ngai lo mite chuan malsawmna an dawng ngei dawn - Sam 24: 4-5.

 

B.4. Pathian thupek pawm a, zawmtute chuan malsawmna an dawng ngei dawn - Deu 7:11-17; 11:27; 28:2.

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THLARAU THIANGHLIMA CHHINCHHIAH

 

(Eph 1:13)

BUL TANNA

“Amahah chuan Tharau Thianghlim tiam chuan chhinchhiahin in awm kha” tih hi chik zawkin lo ngaihtuah I la.

LK24:49-ah chuan Isuan  zirtirte hnenah, “Pa thiltiam chu in chungah ka rawn tir dawn a ni” tih thu a sawi a. Chu thu vek chu a thawhleh hnuin tirhkohte hnenah a sawi bawk - “Pa thil thiltiam ka sawi in hriat kha lo nghak rawh u” (Tirh1:4) tiin. Chu a thiltiam chu, a tawi zawngin, Pentecost ni-in a takin an dawng ta a ni (Tirh2:1-12).

Pa thiltiam, Isuan zirtirte hnena a sawi chu ‘Thlarau Thianghlim pek an nih tur thu’ hi a ni a. Thutiam tihhlawhtlinnana Thlarau Thianghlim pek an nih tak avangin, chu chu ‘chhinchhiahna’ tiin vuah a ni a. Tichuan, Thlarau Thianghlim tiam changtu apiangte chu Pathianin ‘Thlarau Thianghlima a chhinchhiah’ kan lo ni ta a ni.

KHUAVANG CHHINCHHIAH

Dt.15.10.2020 khan zai tenau tawkin, damdawiinah darkar 4 emaw lek ka awm a. A tir atanga doctor-in thurawn min pek angin, ka lei hnuaia ‘tisa chawr’ awm ka zai tir a. He tisa chawr hi ka naupan lai atanga awm tawh, ngaimawh tham lova ka ngaih a ni a. A vung thin a, thisen te a tling a, thla 3 chhungin vawi 3 zet buaipui ngaiin a awm ta a. Chuvang chuan doctor hian zai min chawh ta a ni.

Ka lei ka zai tir tum hian, doctor thurawn ang bawkin,  ka mitkova khuavang chhinchhiah lian fahran awm chu ka zai tir bawk a. Miin min chhinchhiahna bera ka ngaih ‘chhinchhiahna’ (identification mark) nawhreh hlena a awm tur chu, ka ngaihtuah letin ka ui hle a. Amaherawhchu, he thil lak kiana awm hian, a aia  hlu leh ropui zawk min hriat thar tir thung a. Chu chu he thu min ziah tirtu hi a lo ni ta a ni.

KHUVANG CHHINCHHIAHNA AIA THA LEH HLU ZAWK - CHHINCHHIAHNA CHU

Inzaina avanga a tuamna kan phelh hlim chuan, ka nupuiin nui chungin, “Nangmah i ang ta hauh lo mai a” min ti a. A tih ang tak tak hian thil awm thei ngei a ni. A chhan chu pian hlim ata tawh, Lalzarliana ang hming pu ve mi tam tak zinga, mi ten ‘tunge ka nih’ min chhinchhiahna  ber kha a ni a. ‘Identity danglam phahna chi khat’-a mahni ngei ka inngaih tlatna kha, kah tih hun laia awm nuam lova min awmtirtu pawh a ni .

Amaherawhchu, ‘chhinchiahna pui bera ngaih’ (Identification mark) hi nuai bovin awm dawn pawh ni se, a aia hlu leh ropui zawk ‘chhinchhiahna dang ka neih thu he thil hian min hriat thar tir ta a. Chu chu ‘Thlarau Thuanghlima chhinchhiah ka nih tawhna’ hi a ni. Chu chu a dawngtu tan a ripoui chungchuang em em a, a nihna takah chuan mihring lei leh tawngka hian a sawi fiah ngai lovang.

Petera chuan he chhinchhiahna hi, “Thlarau ropui tak, Pathian Thlarau…” (1Pet 4:14) tiin min hrilh a. Lalpan keimahnia chhinchhiahna a dah chu  chhinchhiah  satliah a ni ngawt lova, Thlarau ropui tak, Pathian Thlarau a ni. Chu chhinchhiahna vek chu Johan chuan, “Nangmahnia awm chu khawvela awm ai chuan a ropui zawk” (1John4:4) tiin a sawi bawk a. Chhianchhiah nana Lalpan a hman Thlarau Thianghlim hi a ropui ang bawkin, ‘a chhinchhiah tawhte hi mi satliah an ni thei lo’ kan ti thei bawk ang.

TLIPNA

He khuavang dum satliah, ka taksa khawi lai emawa lo bet ve mai hi ‘ka identity’ siamtu a ni lo tih ka hria angina; ka identity dik tak zawk chu Thlarau Thianghlim a ni  tih Lalpan min hrilh a. Chu chu chhinchhiah vek chu ahmaa ka din huna huai taka ‘Lal hmaa ka dinpui tur a ni’.

Tu khawkha mahina an dah pawimawh loh turin, van Lal ber – chhinchhiahna kan nei hi a hluin avan ropui tehlul em. He thil hi khawvelin min ngaihhlut sak lo a nih pawhin, a hlutna a nep thei tawh lo va.  Hnar rual lova Krista ro luahpuitu kan nih zia ‘chhinchhiahna’ a la nih deuh deuh bawk avangin, a hlutna hi a zual tulh tulh a, a zual zel dawn ni pawhin a lang.  

Pathian Thlarau Thianghlima chhinchhiah I ni ve tawh em?

CHRISTMAS INBUATSAIHNA THA BER

Note: He thuchah hi Kolkata Mizo Christian Service (CMCS), Kolkata Online Inkhawm Dt.13.12.20202-ah ka share tawh a. Fb-ah pawh ka dah a. Ka blog-ah hian kan dah ve leh a ni.

1. THUHMA

Kumin chu kristmas thuchah 3; 2 buatsaih sa, 1 buatsaih chawp ngai, neiin ka inhria a. Chung zinga 1 chu tawitea ziakin Fb wall-ah ka post tawh nghe nghe a. A dang 1, KRISTMAS INBUATSAIHNA THA BER tih chu vawiin Kolkata Mizo Christian Service (CMCS), Online inkhawmah ka share a. Chu mi vek chu ka han share leh dawn a ni.

 

Chhan hrang hrang avangin, he thupui hi ka thlang a. Ka thlan chhan, he thuchah thlang tura min turtute chu;

 

1. ‘Lalpan thuchhah thar min pek mial takah’ tiin, bible-a Christmas lam chanchin inziahna zawng zawng chhiar chhuah tumin ka chhiar a. Mt bung 2 bawr vel ka chhiar hian, chang dang kan hleithei lovin ka awm ta a. Chu chu he thuchah ka thlan chhan ber pakhat a ni.

 

2. Kan tunlai hun tawn mek hian, hma lam hun hmachhawn thiam lovin mi tam tak min siam a. Hmalam hun chiang lo (uncertainty of our near future) min pe a. Kristmas pawh eng tiang anga hmachhawn tur nge ni ang? Eng tin nge a hlawk thei ang berin kan hman ang? tih hrethiam lovin min awm tir a ni. Chuvang chuan ‘hlawk taka kristmas hmang tura inbuatsaih dan’ lam hi kan mamawh niin ka hria.

 

3. He thuchah hian Kristmas hman dan hlawk ber leh inchhirawm loh, min kawhhmuh ngeia ka rin avang leh ka beisei tlat avangin...

 

THUCHAH KHAIKHAWMTU & INNGHAHNA:

He thuchah ka share tur hian khaikhawmtu leh innghahna a nei a. Chu chu Mt.2:1-12 inkar thu hi a ni. KHAWCHHAK MI FINGTE CHANCHIN tiin a sawi theih bawk ang.

 

An chanchin atanga zir tur kan tarlan hmain, thuchah pumpui khuhhawnna atan, MI FINGTE CHANCHIN TAWI tarlang hmasa i la.

 

Mathaia hian ‘mi fingte chanchin a sawinaah hian’ thumal 1, a saptawngin ‘Magi’ tih a hmang a. chu chu kan hriat dan tlanglawn berin – mi fing emaw lal emaw sawina a ni.

 

A tawng bul lamah chuan - Latin tawng plural ‘magus’ niin, chu chu Grik tawng ‘Magos (s) – magoi (p) atanga lak lehchhawn a ni a. Chu thumal chu hmanlai lehchhawngah chuan – Persian puithiam, zorastrianism zuitute kohna a ni thin a. An ni ho hian vana arsi lam (astrology) an ngaihven thin avangin Magi ho chu – ‘arsi chanchin zirtu’ tiin an ko bawk thin a ni.

 

English translation tam takah hian ‘astrologers’ tia a lan ve avangin mi fingte sawina thumal hi kan sawi fiah ve hrim hrim a. KJV chuan ‘mi fingte’ tiin a letling fel et a. Kan bible-ahte pawh hian ‘mi fingte’ tia dah zel a nih avangin ‘mi fingte’ tih hi an chanchin kan sawi chhunzawm zel dan tur pawh a ni dawn a ni.

 

Kum zabi 8-na laia thuziak (history lam chanchin ziahna chronicle) ‘Excerpta Latina Barbari’ an tihah chuan ‘mi fingte’ hi 3 niin, an hmingte pawh tarlan an ni a: Chungte chu - Balthasar, Melchior, and Gaspar te an ni. Amaherawhchu he record hi ‘a nemnghehna awm lo’ a nih avangin, mi 3 an ni chiah em? tih zawhnate pawh a awm a. 

 

Tarlan tawh angin, Western tradition-in an hming 3 min hrilh avang leh, Isua hnena thilpek 3 an hlan avang khan, mi 3 anga ngaihna a awm a. Mahse, Roman Catacomb of Domitilla banga milem ziakah chuan mi 4 angin an thla hmuh tur a awm thung a; Catacomb of Peter and Marcellinus-ah chuan 2 chauh angin an ziak ve thung a; Syrian tradition-ah chuan mi fingte hi 12 lai angin hriat an ni thung. Chuvang chuan bible-in chiang taka a sawi loh avangin, ‘mi fing zat dik tak hi’ a hriat tak tak loh…tih kha duhtawk mai tur a ni.

 

KRISTMAS INBUATSAIHNA THA BER HMAIN - KRISTMAS INBUATSIAHNA THA LO.

Kristmas inbuatsaihna tha ber kan sawi hmain; Kristmas inbuatsaihna tha lo chanchin lo sawi hmasa I la.

 

Thil reng rengah hian ‘tha or, tha ber’ a awm chuan ‘a tha lo’ pawh a awm ngei thin a. Krismas inbuatsaihna tha lo chanchin chu mi fingte chanchin atang bawka hriat tur a awm avangin, ‘inbuatsaihna tha ber’ zir hmain, ‘inbuatsaihna tha lo’ hi kan tarlang hmasa dawn a ni.

 

Mt. 2:1-8 ah hian mi fingte chu - Jerusalem khuaah kalin, tute hnenah emaw, ‘Khawnge Judate lal lo piang chu…” an ti a. Chu chu lal leh Jerusalem mipuiten an hriatin ‘an mangang’ hle tih kan hria a ni.

 

Bung 2;9-ah hian ‘khaw chhak lama arsi an hmuh kha’ tia a inziah avangin, Jerusalem an luh hma, lal thar piang tur zawng tura an zin tan bawr vel hian ‘arsi hi an hmu tawh’ tih a chiang a. Tin, chu arsi chu ‘lal lo piang tur chhinchhiahna’ ang pawhin eng tin emaw taka ‘hriat lawkna’ an nei a ni(?) Chuvang chuan, Mt2:2-ah khan zawhna - “Khawnge Judate lal lo piang chu…?” (2:2) tih kha an siam a.

 

Amaherawhchu, ‘lal 1 paing tur, a chhinchhiahna arsi hmua an hriat’ khan an rilru a thunun ta lutuk a, chuvangchuan ‘lal lo piang’ chu – khawpui-ah emaw, hmun ropui leh changkang zawkah emaw, in ropui leh man tamah emaw, hmun hulum leh vantlang ngaiha thaah’ piang tura ngaihna an nei lian tlat a. Chuvang chuan Jerusalem-ah kalin, an zawn phah a. An zawn, an beisei lal piang tur hi – dinhmun hnuaihnung, hmun biru leh kilkhawr, mi hipna nei lo, thil/hmun langsar lo lam zawka zawn hmuh chi a ni tih hi an ring phak lo reng reng a ni.

 

Hei hi zofate kum tin buaina 1 a ni a. Kan thinlunga Pathian tihna duhawm tak awm hian, Kristmas a lo thlen apiangin ‘Isua chibai buk turin’ min (kai)hruai a. Amaherawhchu, chibai kan buk tuma hi ‘kan rin aia a tlawm si avangin’ kan approach dan hi a fuh lo leh thin a. Inbuatsaihna dik lo lamah min hnuk lut leh thin a ni.

 

KRISTMAS INBUATSAIHNA THA BER

Chu tianga ti fuh lo fo thin kan nih chuan, Isua chibai bukna dik nei tura ‘kristmas inbuatsaihna tha ber’ chu eng ni ta? Eng tin nge chu tiang chu kan neih theih ang?

 

Mi fingte chanchin atang bawkin 'inbuatsaina tha ber' chanchin hi hai chhuah tur a awm a. Chu chu worship order azawnga worship order tha ber’; Covid pandemic avanga kan hun khirh tawn mek nena inchawih, relevant lutuk a ni a; ‘chibai bukna dik nei tura worship model tha ber’ tiin ka vuah hial a ni;

 

Mt.2;10-11 lo en I la.

 

1. V10 : Tin, Arsi chu an hmuhin an hlim nasa em em a… Asi chu Isua entirna emaw aiawhtu a ni. Isua, chibai kan buk tur ber hmu lian ber chunga chet lak hi a sual thei lo tih hei hian a entir kan ti thei ang.

 

2. V11a : TIN, IN CHHUNGAH AN VA LUT A… 

Kan tunlai hun tawn mek nen hian he lai thu hi a va inchawih tehlul em. “I pindan chhung rilah lut la, I kawng khar la, a Pa a ruka awm hnenah chuan tawngtai rawh…(Mt6:6)-a kan hmu ang deuh kha a ni a.

 

Amaherawhchu keini erawh chuan - hmun chunglang leh langsar, ualau, vantlang ngaiha tha leh ‘awm ang’ ringawt kan (rilruin) tinzawn thin a. Mahse, chutiang hmunah chuan ‘a ruka awm-a’ hi kan hmu fuh hlei-thei lo thin a ni.

 

Chuvang chuan kan hun tawn mek hian ‘in chhungkhur luh chilh emaw inkharkhip emaw, inkhunga Lalpa pawl keuh keuh emaw family focus’ zawnga kristmas hmang tura min lo kaihruai ta a nih pawhin, chu chu Pathian min beiseina/kohna kan chhan dan tur a ni ngei ang tih rinawm a ni.

 

3. V11b : A NU MARI HNENA NAUTE AWM CHU AN HMU…. 

Mi fing ten ‘naute hmu chunga’ chibai an buk khan, chibai bukna dikah chu chuan mi fingte kha a hruai lut a ni. 

 

Mi thenkhat chuan chibai kan buk tur bera hmu si lo hian Lalpa hi chibai buk kan tum thin a. Kan hmuh loh emaw, kan hmuh ngai loh chibai kan buk hian kan hlawhchham leh thin a lo ni. 

 

Kumin kristmas-ah hian Isua hmu chung ngeiin Christmas lo hmang la, Isua chibai lo buk ngei ang che.

 

4. V11c : AN BAWKKHUP A…. 

Bawkkhup hian – tlawmna, inpumpekna, inhlanna a entir a. Chibai kan buk Isua hian hmun tlawm ber thlang chungin a thilsiamte hi min zawn hmuh leh a tum a. 

 

Chuvang chuan amah zawng lettu emaw amaha beiseina neite chuan hmun sangah ni lo, hmun ropuiah ni lo, hmun & thil changkang ber ber lamah ni lo…hmun hnuaihnung leh hmun tlawm lama kan zawn emaw kan beisei a ngai a ni.

 

Inbunruak a, inphahhnuai a, a hmaah thingthi leh bawkkhup theite hmuh tura indah thin lal a nih avangin. Amah kan zawn leh beisei dan hi kan check ngun a ngai a ni.

 

5. V11d : CHIBAI AN BUK A… 

 Chibai buk hian awmze ril tak a neih bakah, ken tel dang tam tak a nei a. “A ropui leh phu em avanga mihringin Pathian hnena chawimawina sang ber, zahna thuk ber a hlan dan hi chibai buk a ni.” 

 

Miin chu tiang anga chibaibukna a hlan chuan – Pathian chu a lal leh a chunga roreltuah a pawm tihna a ni a. A lakah a rinawm dawn tihna a ni a; a pumin a lakah a inhlan tihna a ni bawk…chung chu Pathian chibaibukna dik a ni.

 

Chu tiang nena chibai buk chu kan lal hian a phu tehlul nen, keini erawh chuan lal a nih ang leh chibai bukna dik a phu angin chibai hi kan buk lo fo thin a. Lal lo pianga hi lal a nih ang leh a phu em avangin, a phu ang hian chibai I buk tak tak dawn ang u hmiang.

 

6. V11e : TIN, AN RO BAWMTE AN HAWNG A, A HNENAH CHUAN LAWMNA - RANGKACHAK TE, BERAW TE, MURATE AN PE A....

 Kristmas dik tak hi anihna takah chuan ‘hmangaihna atanga thilpek hlu tak pekina a hrin chhuah’ a ni.

Joh3;16-ah chu chu kan hmu. Kristmas hi ‘a thil neih hlu ber Isua, Pathianin a pek che atanga lo awm leh lo intan’ a ni. Chu thilpek chhanletna chu - mi fingte angin Isua ke bulah I dah ve thei tawh lo.

 

I LAWMNA THILPEK chu Isuan a hmangaihte – mi chanhai leh riangvai, baihvai zawk te, dam lo te, mi harsa leh dinhmun khirhkhan zawka awm mekte ke bulah I thlen thei thung a. Chu tianga I tih chuan, Isua ke bulah i thlen tihna a ni.

 

Lawmna thilpek nen tun tumah hian I lo pen chhuak thei a nih chuan - chu chuan chibai bukna dik leh nung a hring chhuak ang a, Krismas hman dan dik leh inchhirawm loh a pe ngei chein a rinawm.

 

TLIPNA:

 

Heng zawng zawng a thlen hnu hian, mi fingte chungah khan thil thleng dang 1 a la awm cheu a.

Chu chu – V12 'Heroda hnena kir leh lo turin an mangah hrilhin an awm' tih a ni. An lo zawh sual tawh kawng-ah ni tawh lovin, kawng dangah Pathianin a hruai haw ta a ni. Kawng thar an hriat ngai loh pawh a ni maithei? Mahse, chu kawng chu ‘kawng thar’ - Pathianin a kawhhmuh kawng a ni.

 

Chu tiang ang kawng zawh chu I chak emaw, I tuihalna a nih ngai chuan – Kristmas inbuatsaihna tha ber (best worship model for charismas celebration) kan tarlan takte hi zawm tum la, chu chuan ‘kristmas hman dan hriat reng tlak’ a pe ngei ang che tih a rinawm tlat a ni.

 

Lalpan malsawm che rawh se.

………………………………..

KRISMÁS CHU...

 

(Krismás hman dán tùr lungkhamte tán - Krismás Inbuatsaihna)

 

Hripui avangin 'sawrhkárin krismás leh kum thar(?) hmang lo tùrin, kohhran ngen a tum' tih thù kan hria a. 'Más hmang mumal thei lo tur' angin ngaihtuahna i lo seng hman hial em? Chutiang rilru chu i lo pu hman a nih chuan; a hnuaia mite hi han ngaihtuah nawn leh teh:

 

1. Krismás chu 'hmangaihna avanga, neih chhun pea inṭan' a ni (Jon 3:16). 

 

2. Krismás chu thim hnuaia ṭhute hnena énna pek hi a ni (Isa9:2).

 

3. Krismás chu ro bawmte hawnga Pathian chibai buk, Pathian hmaa kùn (full submission, worship) hi a ni (Mt 2:11).

 

4. Krismás chu mite hlauhna úm bo sak leh, mi tin tà tùr Chanchin Tha thlen hi a ni (Lk2:10).

 

5. Krismás chu Pathian fakna nun nei chung a, mi dang tana remna thlen hi a ni (Lk2:14).

 

6. Krismás chu lei leh van, inhmélmák tawhte inkára inremlehna a ni (Lk2:14; Joh1:12). 

 

7. Krismás chu Isua pianna hmuna thil thleng tawh, thleng mék leh la thleng zél tur a ni (Lk 2:16, 20).

 

KRISMÁS HI KHAP BEH RUAL A NI LO:

 

A chunga Krismás hrilhfiahna tawi atangte hian, Krismás hi mihring theihna emaw, sawrkar chakna leh remruatna hmanga khap rual a nih loh zia i hre thei ang. 

 

Hmang lo tùr emaw, lawm lo tùra nawrna (force) leh ngénna hi khawi atang pawhin lo chhuak sé; Krismás nihna dik tak hre chiangtute tán chuan chiaina tùr leh hnual phahna tùr a awm lo. A chhan chu khap beh rual loh thil, Pa Pathian meuh pawh khap bet thei lo khawpa lo awm tir tawhtu, 'thil awm tawh' khawvel tawp thlenga awm chhunzawm zél tùr a nih váng a ni.

 

HE TI ZÁWNG HIAN AW NI ANG:

 

Engtin nge ni ang? tiin Krismás hman dan tùr i suangtuah a nih chuan, krismás nihna dik tak (a chunga point 7 ang khi) hre ranin, a hnuaia mi ang hian lo inbuatsaih ta che.

 

1.Nangmah kha Pathian tàn inphalin, (lo) inhlan pumhlum phawt mai teh.

 

2. I sum khawl la, a tam thei ang bér luang chhuak turin i rilru buatsaih rawh.

 

3. Mi dang tàna tangkai leh hlawk(pui) tùr, 'i neih thil dang' pawh lo ngaihtuah lawk la.

 

4. Lalpa i tih láwm bér theihna tùr ngaihtuahin, nangmah atanga 'a bér' awm thei apiang kha sén huam ngáwt mai rawh.

 

TLIPNA: 

 

Héng rawtna hi entirna mai a ni a. A aia tha i ngaihtuah chhuák thei a nih chuan, chû chû bawhzui mai rawh. Krismás hi i in lum atang pawhin, páwn rap hauh lovin, mi dang hui khawm lo leh an tel lo pawhin 'awmze nei takin' a hman theih a. 

 

1. Inhlanin inphal la,

 

2. Insáwr chhuak la,

 

3. Thima awm te, tlachham, chanhai, rethei, lungngaia; mangang leh, hlaua awm te tan, adt thlamuanna leh 'remna thlentu' nih tum tlat rawh. 

 

A tira point 7 kan tárlante khi, ti hlawhting turin Pathian hmanraw tangkai tak i ni thei a. 'I pindan chhungril' pel zawnga chet lak a rem lo a nih pawhin, Lalpan a tihhlawhtlin sak theih che ngei KRISMAS CHU...khi ngei khi a ni.

 

Mi dang leh i tán Isua pianna hmanrua nih lo tum êm êm phawt mai rawh.

...............

CHIA AL KHAWNGAIHNA TEL

(Lalpan min kan thar lehna thuchah).

Kan nupain T.V-ah YouTube Live Programme kan en a, tawngkam hnih khat chauha  comment ka pek hnuin, “Tunlai chu ka duh aia thui mi dang chanchin sawi ka ching tlat mai a, ka tawng chhunzawm tawh lo teh ang” ka ti a. Ka nupui chuan, “A dik chiah, tawngkam hi I thiam lo si a, mi chanchin hi ngaihnawm loh deuh deuh thlengin sawi I ching ve ta tlat a ni” a lo ti bawk a. Tichuan, chawlhkar hnih chhung zet rilrua inmung tawh CHIA AL KHAWNGAIHNA TEL tih hi a lo piang ta a ni.

A.      ENG E A AWMZIA:

“In tawngka chhuak chu chia al khawngaihna tel ni fo rawh se” (Kol4:6) tia Paula’n Kolosa mite a fuihna hi a hnuaia mi ang hian thensawmin lo hrilhfiah ta I la;

1.       In tawngka chhuak: Hei hian tawng chi thum (types of speech) – informative, persuasive leh special occasion, etc a huam vek a; inhmachhawna inbiakna (face to face – conversation) a kawk deuh ber awm e.

2.       Chi-a al: Chi hi a hmanna a tam hle a;

i)                    Pathian hnena thil hlan (sacrifice)-ah an hmang thin a (Lev2:13), Pathian thuthlung entirna a ni. Chi nena inthawina chu Pathian ngaihin pawm tlak a lo ni thin tihna a ni thei ang.

ii)                   Chi chu thil vawn thatnan an hmang a.

iii)                 Thil tih thianghlimna chi khat a ni a.

iv)                 Tin, chi chu thil tui lo tih tuina a ni.

3.       Khawngaihna tel: Kan tawngka chhuak zawng zawng hi mi dang tana thu lawmawm leh pawmawm (agreeable or pleasing) a nihna ai mahin,  thlarau lam thil keng tel - Pathian pawm tlak khawngaihnaa thuam a ni tur a ni.

Tichuan, kan tawngka chhuak chu A LO DAWNGSAWNGTUTE TAN – KHAWNGAIHNA tel a nih mai bakah CHIA AL  a ni tur a ni a, chu mi awmzia chu; inthawina anga a dawngtu tana thianghlim leh pawmawm, thil tha lo tih chhiat belhtu ni lo – vawng thatu leh ti thianghlimtu, chia al chawhmeh a ei/hawptuin ‘a va’n tui tehlul em’ a tih phah hial anga ‘tui lo – ti tuitu’ a ni tur a ni.

B.      KA TAWLH THLU MAWLH MAWLH A, MIN VAW LET BAWK THIN

1.       Eng emaw lai khan Online-ah kan nula tan smart pant (incheina kekawr hmeichhe hak chi) kan chah a. A lo thlen chuan rin ang a ni ta hauh lo mai a. A tle zak a, a size a lian a. Nula tan hak chi rual a ni lo. Ka nupuiin an ha chin a, a size lamah ngaihdam theih a nih lain, a lan dan tle zuar mai chuan nuih a ti za tlat a.

Kan thil chahna comment box lamah chuan, “In item quality hian min ti lawm lo hle ami. Rin ang a ni lo. Rs. 1900/- man hi Rs. 600/- vel ti u la a pawmawm deuh ang” tih chu kan post nghal ngawt a. Mahse he thil hian min vaw let rang hle a. Kol 2:6 thu avang hian minute 10 hnu velah ka remove leh ta a. A hnuah pawisa inkirin kan thleng leh ta nghe nghe a ni.

2.       Tun hnaite khan thawhpui leh thianten min lo tlawh a, thingpui hangte kan in ho a. Ti-ti khawchangte sawiin, kan ti-tinaah chuan - thawhpui leh zirlai chhuak ta te chanchin leh, thil dang  tam tak kan sawi a. Mi dang chanchin sawia kan ti-ti lai chuan ka inrin hma hauhin ka duh aia thui, mi dang chanchin ka sawi leh ta tlat mai a. Thiante haw hnua min vaw zuitu ka tawng leh ta a ni.

A mak tih chang ka nei fo a. A chhan chu ni dangah pawh, mi dang chanchin duh ai thui thui sawi chang ka neih fo a, min vaw let ngai vaka ka hriat loh avang a ni.

Tun tuma ‘vuak letna’ tia ka vuah, ka tawn tak mawlh mawlh hnu hian, a then chu ka hai der thin a. Mahse thenkhat chu haider rual lohte pawh a awm bawk. He mi tuma thiante nena kan ti-ti khawchang, duh ai nasaa ka lo tawlhthlukpui, a tira ka lak serious loh, mahse a hnua min nghawng zui si, hian ‘hai rual loh vin’ ni thum chhung zet min chen chilh a. A tawpah ngaihdam dila Lalpa ka dawr hnuin min kian san ta chauh a ni. A mak khawp mai!

TLIPNA:

Pathian thu hian ‘inhriatchhuahna’ hmang leh ‘a tha zawk duh leh tih tir’ hmangin ringtute hi min ti thianghlim thin a. Thup 3:19-ah chuan, “Ka hmangaih apiangte chu ka zilhhlauin ka thunun thin…” a ti bawk. Kan tawngkam chhuak thengin mi dng tana; malsawmna thlentu, ti damtu, thanlenna petu, siamthatu, vawng thatu, thil tui lo ti tuitu, fakna hmanga mite phurna siama, an thatna thentu, adt  atan  Lalpan min duhin min hauh tlat a. Keimahnia a tum ni lo zawk a lo pawn chhuah hi a duh lo a ni.

Jakoba 3:2-ah chuan  “A thusawia ti sual ngai lo mi chu, mi puitling a ni” a ti a. Chia al khawngaihna tel…thuchah hian ‘puitlinna kawng zawh turin min fuih’ a tih theih bawk awm e.