THE POWER OF JESUS IS REVEALED IN THE WORKS OF JESUS

(Isa 49:22-26b; Acts 19: 11-20; Luke 11:14-26)
 

Prayer    : Lord I feel very unworthy and incompetent to speak about your wonderful power. But, here in this holy place, I came and stand before you and your people expecting your mercy and grace. Bless your people, bless all of us. And may all the words of my mouth be acceptable in your side, o Lord, our rock and redeemer. AMEN!!

The chosen theme given to me is ‘The Power of Jesus is revealed in the works of Jesus’. We will make our focus not on any of the selected texts, but only on the theme – “The Power of Jesus.”

This theme is very interesting topic. And it would be a very fascinating topic particularly for people who have come across various power encounters with God and who had a number of experiences of direct intervention of God in their life.

The theme - ‘The Power of Jesus’ has several corresponding terms or phrases which can be used as synonyms for this theme, such as - ‘the power of God’, ‘the power of the Holy Spirit’, ‘the power that comes from heaven’, and ‘the heavenly authority given by God’.

In MT 28:18; just before he was ascended into heaven, Jesus make known to his disciples by saying that, ‘all authority in heaven and on earth has been given to me’. But nearly contrary to this declaration, he also expressed his concern in relation to his authority vested on him. He said, in John 5:9, ‘the son can do nothing on his own, but only what he sees the father doing; for whatever the father does, the son does likewise’.

Therefore the power, we are going to talk about or the power given to Jesus is indeed - the power of God and of the Holy Spirit.

However, as found in the scripture, this power is described in various ways;
•    As Supreme. Ephesians 1:20-21 (1 Peter 3:22 says - Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.)

•    As Unlimited. (Matthew 28:18 says - And Jesus came and spoke unto them, saying, all power is given unto me in heaven and in earth.)

•    As powerful over all flesh. (John 17:2 says - As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.)

•    Over all things. (John 3:35 says - The Father loved the Son, and hath given all things into his hand. Ephesians 1:22 also says - And hath put all things under his feet, and gave him to be the head over all things to the church)

•    As Glorious. (2 Thessalonians 1:9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power)

•    As Everlasting. (1 Timothy 6:16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honor and power everlasting. Amen.)

•    And as Able to subdue all things. (Philippians 3:21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.)

Moreover, this same power is also EXHIBITED in & through;
•    (through)Creation. (John 1:3 All things were made by him; and without him was not anything made that was made. John 1:10 He was in the world and the world was made by him, and the world knew him not.)

•    Upholding all things. (Colossians 1:17 And he is before all things, and by him all things consist. & Hebrews 1:3)

•    Salvation. (Hebrews 7:25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever lived to make intercession for them.)

•    His teaching. (Matthew 7:29 he taught them as one having authority, and not as the scribes.)

•    Working miracles. (Matthew 8:27 But the men marveled, saying, what manner of man is this, that even the winds and the sea obey him!)

•    Enabling others to work miracles. (Matthew 10:1 And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.)

•    Forgiving sins. (Matthew 9:6 But that ye may know that the Son of man hath power on earth to forgive sins, (then he said to the sick of the palsy,) Arise, take up thy bed, and go unto your house.)

•    Giving spiritual life. (John 5:21 For as the Father rose up the dead, and quickened them; even so the Son quickened whom he will.

•    Giving eternal life. (John 17:2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.)

•    Raising the dead. (John 5:28-29 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.)

•    Raising him-self from the dead. (John 2:19-21- Here Jesus speaks of the temple of his body. John 10:18 No man take it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.)

•    Overcoming the world. (John 16:33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.)

•    Overcoming Satan. (Colossians 2:15 And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. & Hebrews 2:14)

•    Destroying the works of Satan. (1 John 3:8  For this purpose the Son of God was manifested, that he might destroy the works of the devil.)

And if we go little further to other records, it also has been mentioned as - the heavenly power which is already exhibited, or the power which is to be revealed in and through the life and works of Jesus is already prophesied by the prophet Malachi (Mal. 4:2. Says - “Unto you that fear my name shall the Sun of righteousness arise with healing in his wings.”)

Therefore, as Jesus has started his ministry, the prophecy made by the prophet Malachi has come true. He came to earth as the Son of God, with power over life and death. He could healed the sick, opened the eyes of the blind, caused the lame to walk, and also has a power to rise the dead. His name was becoming very popular as they gave a new name as - the man of miracles, with full of power who “went about doing good things.” (Acts 10:38)

Therefore, the man who has power and authority, who revealed this power through his life and works, and the one whom even the winds and the sea obeyed was Jesus.
So friends, as we continue to take our special focus / investigation on this particular theme, I would like to bring out some of the amazing or marvelous facts which are very impressive for God’s people.

These selected points will become our focal points for tonight;

1.    The power which had been revealed through the life and works of Jesus has its root in the baptism of The Holy Spirit (MT 3: 13 says – Then Jesus came from Galilee to John at the Jordan, to be baptized by him. V 16 says – When he had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the spirit of God descending like a dove and alighting on him. V 17, and a voice from heaven said, “This is my son, the beloved, with whom I am well pleased”

Though there is no a clear hint on this particular passage that tell us that Jesus is being empowered by God by the time he got baptism. But undeniable thing which was happened and which is also very clear was - before the heavenly power was being vested on him, he has gone though (or received) the baptism of the Holy Spirit.

The reason why we need to acknowledge this event of Jesus’ baptism is, this event has very significant position in our Christian life; because, the Holy Spirit is the basic source and foundation, from where many people got their heavenly power to perform miraculous works of God in their ministry.

And it is in fact- without this experience, no one can have a successful ministry, and it is rightly to say, there can be no possibility for triumph/success even for people who sacrificed / dedicated their life for the ministry of God.
People who received empowerment from God are people who are having being baptized by the Holy Spirit.

2.    After the baptism of the Holy Spirit, Another significant point, we could point out from the life and works of Jesus is - before the power of Jesus is being revealed, Jesus has gone through very difficult situation, i.e. – his great temptation and trial.
And one thing I would like to add more while focusing on this experience is – This temptation and trail faced by Jesus was happened not while he was in his very comfort zone / situation but it had happened when Jesus was in a desert. (Mt.4:1ff).

This experienced also has very significant positions for us – as recorded by the gospel writers, Jesus has started his ministry only after he encountered with the devil.

Many commentators also hold that, the trial and temptation faced by Jesus was the commencement of his ministry that made and enabled Jesus to keep him fit for exercising his heavenly power.
Therefore the implication we have from this happening is that- there can be no possibility to experience, or there is no way for us to receive and exercise the heavenly power, if we fail to stand still in the midst of trails and temptations.

3.    Another amazing fact, we can see while focusing on the power of Jesus is – This power does not have boundary.
Even though there are some exclusive expressions that tell us the reasons why Jesus came for us (for example, In Mk 2:17 Jesus says - “I came not to call the righteous, but sinners to repentance." And LK19:10 which says- the son of man came to seek out and to save the lost). It is likely that - these two passages mentioned Jesus as the one who came only in favor of sinner and the lost.

But, a carefully investigation on the life and works of Jesus could tell us that, the power which had been revealed through the life and works of Jesus has no boundary. The reason why we could say about this is – the same power which is revealed among particular individuals, within community was also being revealed in the public, among the Gentiles, the blinds, lepers, and marginalized people.

Therefore, one of the interesting facts we could found from here is – the power we are talking about was given not exclusively, but this power has also been given to anyone as need arise or according to God’s will. In fact, this power was a power which is expectable for all; it is also the wonderful power that made available for all.

4.    The power we are talking about is also a power that has a power not only to heal, but also a power that has a wonderful power to forgive our sins.
In another words, this power is a redeeming power that can forgive a sinner and all our transgressions (in Mk 2:10 ‘Jesus heals a Paralytic’ –when the scribes were questioning in their hearts, thinking whether Jesus has a power/authority to forgive sin- Jesus said, you may know that the son of man has authority on earth to forgive sins, then he said to the paralytic – “ I say to you, stand up take your mat and go to your home”.

Eph 1: 7-8 also tell us that - In Him we have our redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace that He lavished on us with all wisdom and understanding.
The power vested on Jesus was given to forgive the sinners, to heal our wounds, and to redeem our souls.

5.    Another significant point we could found while focusing on the power of Jesus, is – This power was given neither to destroy nor to ruin. But it has been given to inspire, motivate people, and to give hope and encouragement. It is a wonderful power to forgive, accept and transform people (I Pet 1:3).
One of the uniqueness of this power is - the power we found in this world which is vested to someone and exercised by someone is often being exercised by someone to destroy, to ruin, and to discourage people. But the power we see in Jesus was given not to discourage, but to heal, to forgive, and to accept sinners and even the outlaws. It was also a power that can be enjoyed by everyone; that gives hope, setting free and enabling a sinner to praise the name of God.

6.    Another wonderful and very amazing thing we should not fail to notice at this very moment is - This power is made perfect in weakness.
In 2 Cor 12:8-10 when Paul has made an appeal to the Lord to remove his thorn, the Lord said to him, “my grace is sufficient for you, for the power is made perfect in weakness” Therefore Paul simultaneously declared by saying, “so, I will boast all the more gladly of my weakness, so that the power of Christ may dwell in me”.

Therefore friends, the power of Jesus we are talking about at this very moment is totally different from the power we found in this world.
The power which has been arrogantly exercised by people of this world is originally shaped up by human ability, political power, money, wealth, status, qualification, dangerous or sophisticated weapons, human might and potentiality…but the power we are talking about and which is in Christ Jesus is not like the power we found in this world for this power is make perfect in and through weakness.

This evidence is clearly mentioned, if we recollect the account of the passion of Jesus – when Jesus was on the cross, He was made unable to exercise his power or he was made too weak, as if lacking ability to exercise his power. But here, this was not the end. But, in order to make perfect the power vested on him, God has another plan.

Therefore, as we have seen from this passion account, the process of his weakness was still remained till the death body was being laid inside the tomb. But what has come in the next few days was becoming very wonderful, this human mind could not be able to perceive or fully understand the extraordinary power revealed by God through resurrection.
Therefore friend, human weakness before the throne of God, and surrendering ‘one’s own self’ in the almighty hands of God is something that can open the door for heavenly power.

7.    Lastly, It would be incomplete unless I point out this significant point – that is: Though Jesus was given all authority and power; the power that can heal, forgive, to raise the death, to cleanse the leaper, etc Another wonderful and incredible thing we could found from his very true nature is that – He could make humbled him-self;
Though he was made perfect, having an extraordinary power, he could make himself emptied, making him-self nothing and taking the form of slave.

As found in - Phil 2:7-8; He humbled him-self, becoming obedient servant even to the point of death- and even to his death on the cross. The extraordinary power vested on him was made limited on the ground of his humbleness and his obedience to God the father.

In Mt 26: 39, it also has been mentioned, it says - and going a little far, he threw himself on the ground and prayed, “My father, if it is possible, let this cup pass from me; yet not what I want but what you want”. In V 42- again he went away for the second time and prayed, “My father, if this cannot pass unless I drink it, your will be done.”

Friends, this is all about the power of Jesus we can say in this very moment, the perfect man whose power is exhibited in all his marvelous work was the one who emptied and humbled him-self. His power and the way he exercising his power was very unique and wonderful. No one could fully understand the amazing fact of this power, the power which is exhibited - as;
-    Extraordinary but made perfect in weakness
-    Supreme and wonderful but made available for all
-    Amazing and inexplicable but acceptable for everyone
-    Incredible but revealed without restrain, limitation or boundary

This power is the power we are enjoying and experiencing till today, only by God grace. And this power is also the power which God has been revealing and is still working among the church, among us.
Therefore, let the name of our almighty God be praised among us, among his people for his amazing and wonderful power.
May God bless us…AMEN!

(Holy Communion Service Sermon on 15th, March, 2015 at Mission Church, Serampore)

KHAWI LAM ATANGIN NGE MI TANPUINA TUR LO THLENG ANG? MI TANPUINA TUR CHU LALPA LEI LEH VAN SIAMTU HNEN AMI A LO THLENG ANG.

(A hnuaia TOTE-ah khuan he thu ka ziah peh post chhan tarlan a ni e.)

(05TH,Oct, 2014)

SL.NO        PARTICULARS                   Amount/price

1    Mobile phone                                      15,000

2    Chapal                                                   2,500

3    Tawnzau & Kekawrte                               500

4    Pheikhawk                                              2,500

5    bag                                                         1,500

6    Kekawrbul                                             1,500

7    Internet security(antivirus 3 users)        1,000

8    Mangengi Mobile phone                        8,500

9    Jaira thuamhnaw                                    3,000

10    Ba rulhna tur                                      10,000

11    TOTAL                                               46,000

Lalpa hnena ka mamawh ka dil nachhan turte;
1.    Lalpa tan hian tling  lovin, tawmkailo berte zing ami ni thin mah I la, Krista thisen zarah a fa ka nih ve miau avangin.
2.    Kan mamawh, kan tlakchham a hnena kan dil hi Lalpa hian min phal sak.
3.    Min phalsak mai ni lovin, thutiam-in min delhkilh sak a ni. A thutiam a ding thin a nih avangin, a hnena mamawh thlen hi a manhla em em a ni.
4.    Vawi tamtak Lalpa hian a thilmak tih hi min lo tem tir tawh thin a, hei lo hi vawi tam ka tlakchham leh mamawh hi ka dilin min lo pe tawh thin. Kei, mi tling lo ber tan hian a rinawm em avangin, ka mamawh hi ka thlen leh mai thin a ni.
5.    Mite angin ka mamawh leh tlakchham chang a min tihsaktu Nu & Pa, chhungte, etc mi khawsa thei leh hausa tak, ka mamawh apiang min tihsak tura tluk luhna tur ka nei lem lo (kei tluka ka chhungte tihautak erawh an awm lo. ka manganna a min hliahkhuh thin zia pawh ka hria e), chu tiang ti fo rual pawh ka ni tawh bawk hek lo. Lalpa lei leh van siamtu hi mi hausa, leilung leh a chhnga awm zawng zawng nen lama neitu -ka mamawh zawng zawng pawh min phuhruk sak theitu ‘ka chhungte’ zinga tluk luhna tlak ber a ni.
6.    He tiang zozai hi Lalpa hnen atang lo chuan kawi atangin nge kei hian ka beisei teh lul ang?

NOTE: He thil hi a chunga ka tarlan ang hian Dt. 5th, Oct, 2014 a ka ziah a ni. Pastor hlawh ringawt ring tan chuan "MAMAWH" takmeuh nia kan hriat te pawh hi duh hun hunah a neih ve ngawt theih loh thin. Mahse Lalpa hian mak deuhin kan mamawh hi vawi duai lo min lo phuhruk tawh thin a. Hetih lai pawh hian "TLAKCHHAM" tamtak ka neih, ka mamawh, mahse ka neih theih mai lohte hi tiang hian chhu chhuakin a thlenna tur Lalpa hmaah ka ziah chhuah ang ang hian ka thlen leh ngawt mai a ni.

He thil hian Pastor-te retheihna, kan tlakchham, mamawh kan neiha kan rualawh vena leh, limit nasa tak kan neih si zia tarlangin "MIN PHAWRH MUALPHO" angreng hle a. Mahse he ka blog-a ka tarlan chhan zawk chu VAWIIN HE THU KA PASTE LEH ZIAH BELH(POST) LAI HIAN A CHUNGA KA THIL ZIAH LEH LALPA KA LO DIL THIN HI A THLA 5 NA A LO NI RENG TAWH A. TICHUAN LALPA CHAUH-AH LO CHAN BEISEINA TUR RENG RENG AWM LOVA KA LO HRIAT KA THIL DILTE KHI VAWIIN DT. 13TH,FEBRUARY,2015 A LO THLEN HIAN (Point 5-na leh 8-na tih loh chu) NEIH LOH RENG KA LO NEI TAWH LO TIH KA HMUCHHUAK TA A NI. HALELUI-AH!!

HE THIL HIAN AMITE CHUNGA LALPA RINAWMNA A THARIN MIN KAWHHMUH LEH A. CHUVANG CHUAN KA TAN THUP BO MAI HI THIL THEIH LOH ANG TLUK A NI.

Lalpa hi ka tan hian avan lo tha thin em. Ka mamawh nia ka hriatte heti zat min petu hian ka la dawn lohte pawh hi rei lote-ah min pe leh dawn tih ka hria. A thatna chuai ngai lo leh kang ve ngai lo, kei a rawngbawltu-te zinga te ber leh tawmkai lo ber vawi tam min temtir a, min la tem tir leh zeltu hnenah hian chatuanin ropuina leh chawimawina awm mawlh rawh se.

A HMA AI ZAWNGA NANG HNAIH ZUAL CHE HI KA DUH LALPA

 (TESTIMONY)

                                                                                                                                     K.Lalzarliana

Kum thar resolution an tih hi ka pianthar hlim, kum 15 emaw lek ka nih atangin ka ngai pawimawh viau thin. Kum thar hmachhawn tura mimal inbuatsaihna pakhat anih avang leh mihring nuna nghawng nasa tak nei thei a nih bawk avngin ka la thutak ve viau bawk. Heng avang hian College (B.A/secular)  ka zawh hnu kum 20 ka pelh thlengin ka siam fo a, kum 10 emaw dawn lai chu khunkhan takin ka lo ti tawh thin awm e.

'Kumin-ah hian Bible chhiar chhuah ngei ka tum ang' emaw 'Chanchintha ziak chin tal hi ka chhiar chhuak ang' tih hi a tel chawk a. He thutiam avang hian Bible bu pum leh chanchintha ziak bik ka chhiar zawng zawng lak khawm phei chuan N.T (Chanchin Tha Bu) bik phei chu Vawi 18 zet ka chhiar chhuak hman hial a ni. 'Ka dam emaw dam lo emaw kumin chu inkhawm vawikhatmah ka thulh tur a ni lo' tih te, 'Ka Nu & Pa thu hi a kawi a ngilin zawm vek ka tum ang' tih te, 'Zuk leh hmuam lakah ka inthar fihlim tur a ni' tih leh, 'Ni tin vawi 3 tal ka tawngtai ang... 'etc tih thutiam ka siam thinte kha lar zual a ni a. Khan hun kha tun hnua ka thlir kir chang chuan, lung a tileng ve lek lek thin.

Hriat mang loh kar hian tunah chuan Kum 40 chunglamah kan lo awm ve reng tawh hi a lo ni a. Mihring danin tun atanga kum 10 a ral leh meuh chuan 'upat lam kan pan ve ta' tih hi rilru-ah pawh a piang ve ngeiin a rinawm. Kum 20 a nih chiah loh pawhin kum 15 zawng a ni ngei ang - hetiang thil tha tih nachang ka hriat tawh mang loh hnu hian, kum 2015 lo inher chhuak tur khan eng emaw titakin rilru a kap tlat mai a. Tlangval lai ang em a thutiam han siam hluai lah chu a naupan chhiatthlakin ka hre deuh bawk si. "Eng tin chuan 2015 hi hmachhawn ang i maw" tih hi rilruah a cham tlat mai a. Tichuan a tawp atawp-ah chuan he CHONA, THUTIAM emaw THUVAWN ni bawk hi ka lo siam puitlinin a lo awm ve leh ta nge nge a ni.

Chu thil (commitment/thutiam/thuvawn) chu eng dang ni lovin,  "A HMA AI ZAWNGA NANG HNAIH LEHZUAL CHE HI KA DUH, LALPA"  tih hi a ni e.

He tiang commitment/chona/thutiam/thuvawn min siam tirtu hi point langsar deuh deuh a awm a, chungte chu;

1. A 'Aw' hre ngai lo Lalpa Pathian rawngbawltu nih hi ka duh lo.
'Lalpa Pathian rawngbawltu, Lapa Aw hre ngai lo, dawng ngai lo, Thlarau lam Nunin a dawn thar sawi tur pawh nei ngai lo' nih hi Pathian rawngbawltu tan chuan thil serious a va tling em. Pathian rawngbawltu ten 'Lalpa Aw' hi kan hre ngai lo emaw kan dawng thar ngai lo takmeuh a nih chuan a chhan leh vang chu eng dang ni lovin, a lakah kan lo tawlh hla viau thin a lo ni. Chuvang chuan kei zawng, he tiang mi nih hi ka zuam mawlh lo ve. Chuvang chuan 'A HMA AI ZAWNGA NANG HNAIH LEHZUAL CHE HI KA DUH A NI, LALPA".

2. Ka tawngtainate hi chhanin awm fo se tih ka duh.
Tawngtai thiltihtheihna experience tawh chuan tawngtai hlutna hi kan hre vek awm e. Pathian rawngbawltu 'tawngtai ngai lo  emaw tawngtai tha peih lo' hi thil awm thei lo emaw kan ti ang e. Thil awm thei a ni takmeuh meuh a ni. He tianga mi a awm chuan phat rual lova a chhan pakhat ni thin chu ' A tawngtaina Lalpan a chhan leh chhan loh a hre ngai tawh lo' a ni chawk. Mi, a tawngtainain thiltihtheihna nei lova a inhriat tawh chuan a tih tur awm chhun  pakhat chu ' tawngtai chawlh san hret hret a, a tawpa chawlh hlen' hi a ni. Ringtu pangngai emaw mi satliah kan tihte hian tiang hi an tawng a nih chuan ngaihthiam theih chin a awm maithei. Amaherawh chu, Lalpa Pathian rawngbawltu 'tawngtai chawlh san' erawh rawng a bawlsak Lalpa leh a kohhrante hian an palzam thei dawn em ni? Chuvang chuan ka tawngtaina te hi a hma anga min chhan sak fo ka duh avangin kei chuan - 'A HMA AI ZAWNGA NANG HNAIH LEHZUAL CHE HI KA DUH A NI, LALPA'  tih hi ka thlang that a ni.

3. A hmaraw tangkai zawk nih hi ka beisei dawn.
Chhiahhlawh, a Pu-in a mamawh hun pawha a hman tangkai tawh loh hi awm ta se. Chhiahhlawh nep berte zing a mi a ni ngei ang. Pu ten an chhawr tangkai tawh loh chhiahhlawh hi chuan 'Pu ber hremna' hi dawng chiah lo pawh  ni se, a Pu lakah a tuitla tawh lo takzet tihna a ni. He tiang mite hi an ni - 'Pu ber Aw' hre ngai tawh lo office-staff, mahni tlat tlata 'Pu-te Office a lo tei ve mai mai', Office dawrtute tana tangkai chu sawi loh 'hnawksak' tih hlawh zawk fo hnathawktu chu. He tiang mite hian thawh tur an hre hlawl lo, an hawi lawl lawl a, mi sut kuak sa-ah hian an inrawh ve chang chang chauh a ni. An hlawh tawk hna an thawh miau loh avang leh Pu ber laka an tlaktlum miau loh avangin eng pawh tiin khawi hmunah pawh awm se 'an hlimna a famkim thei tawh lova'. Ka awh loh zawng tak mi an ni. Chuvang chuan kei zawng 'a hmaraw tangkai zawk rawngbawltu nih hi ka beisei tlat dawn avang hian' - "A HMA AI ZAWNGA NANG HNAIH LEHZUAL CHE HI KA DUH, LALPA".(Edit loh...edit tur)

4. Ka Nuna inrawh tura ka beisei tlat avangin. (to be continued)

5. A rawngbawl hna hi ka thlan miau avangin (to be continued)

5. Hmangaih tlak loh hi min hmangaih muai avangin. (to be continued)

18.01.2015

KOHHRANIN CHONA A HMACHHAWN THENKHAT

(He thuziak hi X-Mas chawlhkar, 2014 a ka ziah a ni a. 'Kohhran Beng-a' tihchhuah atana ka ziah, ka la thawn hma deuh a ka post a ni)

                                                                                                                                           K.Lalzarliana
Khawizu leh hnutetui luanna ram lut tur khan ‘inbuatsaih lawkna’ chi hrang hrang nen ‘ramtiam’(Kannan) kha Pathianin amite a thlirpui thin a. ‘In hmaah malsawmna leh anchhia…’ tih te,’Fimkhur rawh u khai; chutilochuan in thinlung chu bumin a awm ang a; in peng… dah ang e’ tihte, ‘In va luah tur ramah in awm a, in hmuingilna tur leh in chen rei theih nan…a kawng in zawh tluan chhuak tur a ni’ tih leh a bak ‘an tih tur leh tih loh tur’-te nen Pathianin a mite a buatsaih a . Heng zawng zawng hi an hmuingil theih nan leh an that tlanna tur vek a ni. Deuteronomy kan en phei chuan, a bu pum hi ‘hmabak chona’ an hmachhawn  tur leh an inrelfel dan tur ziahna a tih theih hial ang.

Israel ten he tiang ‘hmabak chona’ an hmachhawn ang deuh hian, kan chenna khawvel thil inlumlet nasa  tak hian ‘chona’(challenge) lian tak tak min thlen reng a. Heng thil lo thleng thin avang a, dai ngai loh leh dai mek ram hmachhawn tura kan lo inbuatsaih a ngai thin. Sawrkar leh pawl tam takte pawh hian an hun tawng milin, an khawsak rel fel tur a insiam rem an mamawh thin a, Kohhran pawhin a theih ang angin chutiang chuan hma a lo la thin a ni. Tichuan,  KOHHRANIN CHONA A HMACHHAWN tamtak zinga ‘chona kan hmachhawn mek leh chik taka kan thlithlai zui tur’ tia kan dahte hi tun tumah hian kan en ho ang a. A tlangpui zawr zawrin kan thlir thuak thuak dawn a ni.

1.    CHONA KAN HMACHHAWN MEK LEH CHIK TAKA KAN THLITHLAI ZUI TUR

1.1.    MLPC (ZU) LEH A KAIHHNAWIH
Mizoram Liquor Prohibition & Control Bill kha June 23, 2014 khan Council of Ministers ṭhu khawm khan ‘Mizoram Liqure and Total Prohibition (MLTP) Act 2005’ thlakna turin a lo pawm tawh a,  Chu bill chu Dt.10.7.14-a Assembly chuan (do dalna hrang hrang kar-ah) pass-in ‘mipuite tana dan siam/Act’ a lo ni dawn ta a ni. Dan hmasa zawk, Mizorama zu khap burna dan, MLTP Act 2005 kha February 20, 1997 aṭanga hman ṭan kha a ni a. Kum 17 emaw lai hman anih hnuah tunah chuan MLPC Act hian a thlak dawn ta a ni.

He bill/Act atanga kan thu hriat tlanglawn deuh deuhte chu;
•    A hma angin a hman hman leh a duh apiang tan zu hi leia zawrh a rem tawh dawn lo niin a lang. (As on - Chapter VIII, Prohibitions, Offences and Penalties tih hnuaia Section 42 (2)). Dan hnuaia zu inphalna nei chauhte lo chuan zu hi an in thiang dawn lo a. Zu in phalna permit nei lo chuan a lei pawh an lei thei dawn lo tihna ang tluk a ni thei bawk ang.
•    Section 42 hnuai-ah tho hian sub-section (3), (4) leh (5) te chuan ualau taka zu in te, zu ruih avanga buaina siamte leh zu rui chunga lirthei khalhte a khap tlat bawk.
•    Section 43-naah chuan Section 42 hnuaia Dan bawhchhiate hremna a chuang leh a. Hremnate hi lungin tan leh pawisa chawitirte an ni. 
•    Zu dawr neitute chuan an dawr tinah 'Drinking of liquor is injurious to health' (Ruih theih thil in hi hriselna atan a tha lo) tih leh 'Not for sale to persons below 21 years' (kum 21 hnuai lamte tan hralh loh tur) tihte ualau takin an dawrah an tár a ngai dawn.
•    Zu dah khawlna leh dawr neitute chuan CCTV (a ruka thlalakna) hmangin anmahni dawrtute leh an hnathawhnate thla an la vek tur a ni a; CCTV record chu Excise & Narcotics officer-te'n a ṭul angin an ennawn leh vek thei dawn a ni.
•    Excise & Narcotics minister chuan, March 2015 thla hmain Mizoram Liquor Prohibition and Control Act hman a nih dawn thu a sawi.

He dan hi a tha thei ang bera duan mah ni se, kohhrante tan chuan thlir liam mai mai loh tur zing ami a ni ngei ang. Tun hmaa kan tawn ngai loh thil thar eng emaw zat lo chhuahpui a nei ngei dawn a. Tin, kan hmuh fo tawh, hnawksak tham lova kan ngaih  kan en liam mai mai thil thenkhatte kha, enliam hleihtheih loh kohhrante hian kan tawng ngei dawn niin a lang. Chung zinga a a langsar zualte chu kan la tarlang ang a, kan tarlan hma hian, Zu chungchanga kohhran dinna i lo thlir hmasa thuak thuak teh ang;

Zu chungchang thu-a BCM dinna;
•    ‘Zu in leh ruih ching, Zu zuar leh zu sa’ te hi kohhranin a zilh turte zing ami an ni.(ref: BCM Constitution and Rules, PartII, Bung 11:78(1)) .
•    ‘Zu zuar leh zu sa’ phei chu Kohhran-in a thunun tur zing ami an ni (ref: BCM Constitution and Rules, PartII, Bung 11:78(2)
•    Thunun ngaite hi (eng thil ber avang pawhin) ‘suala tlu’ angin kan pawm a ang hle (ref: BCM Constitution and Rules, PartII, Bung 11:78{4(a)}
•    Kohhran hnuaia thawktu-te chungah dan khauh angreng tak, ‘zu in avanga inban nghal hial theihna’ kan neih lain, Doctor chawh avanga miin a in a nih chuan ‘inngaihhnathiamna thuk tak’ a awm angin dan kan nei. (ref: BCM Constitution and Rules, PartIII, Bung 10:98(3)
•    Kohhran hriatpuia inneihna reng rengah zu a tel hi kohranin a remti ngai lo (ref: BCM Constitution and Rules, PartIII, Bung 24:122(1).
•    Kohhran mite tana ‘Thurawn’ hnuaiah ‘Zu rui leh zu zuarte’ chungchang thu-ah tiang hian BCM chuan a memberte a beisei that bawk, “Zu zawrh leh sak leh in lakah kohhran mite inthairfihlim I la, zu zawrh, siam leh in khuahkhirh a lo nih zel theih nan kohhran miten theihtawpa tan an lak zel a pawimawh a ni”  tiin.

Zu chungchang thu a kohhran dinna hi a tlangpui thuin  a la tha viau a. Amaherawh chu chutih rual chuan ‘dan’ thatpui tawh mang loh leh chelek tawh lohte pawh kan nei tih a chiang reng a ni. Heng dan chhawr tangkai tawh loh bakah,  ‘MLPC Act’ lam atanga dan thar lo chhuak tur en telin a hnuai amite hi kohhran-in chik takin enzui sela thil duhawm tak a ni ngei ang.

•    Kan mi lehsate hian damdawi zawrh tluk leka ngaiin a permit neiin khaw tinah hian in hung fur ta se, sawrhkar dan hmaa fel lohna nei lo kha kohhran hian thiam loh kan chan tir zel dawn nge, heng mite tan hian kawng kan hawn hlek dawn?
•    Dan ang thlapa Zu atanga lakluh sumte hi ualau leh lungsi takin kohhran sumah kan senglut mai dawn nge, fir takin kan tanhmun kan siam tha zawk ang?
•    Kan mi leh sate hi zuar lo tur leh, thununna pawh fir taka hmang chhunzawm zel turin kan la fuih sauh sauh dawn nge, constitution leh rules kan her rem zawk ang?
•    A leina permit neih hi thil harsa lo tak a nih dawn avangin, reqular-in miin in lo mahse ‘in fona chance, in awlsam em emna chance, bula mi ten ualau taka an tih avanga tih ve maina chance, adt(a dangte)’ a hma aiin a tam lehzual ngei ang, chutiang a nih chuan - kohhran mi, kohhrana inhmang tak  ‘a ruka zu bawiha tang, emaw in ru thin’ hi nasa tak kan neih belh ngei ang.
•    Chutiang a lo nih chuan, Zu chungchang a vantlang pawm dan kan neih sa- ‘Zu theology’ a nghawng thuaiin a rinawm. Chu mi huanah chuan kohrante hian eng tin nge kan lo hmachhawn ang? Zu chungchanga kan dinna ngaiah nghet leh khirh takin (in tidanglam chuang lovin) kan la ding zel dawn ge, inher rem ve hlek kan tum ang?

He thil hian ram, society, kohhran, chhungkua, mimal a nghawng ngei dawn a. Chuvang chuan MLPC (zu) leh a kaihhnawih, kohhran tana hnawksak tham, lo la thleng mai tur avang hian zu chungchanga “kan pawm dan leh kohhran dinna, hmachhawn dan tur, inven lawk dan tur, mipui ten eng tin nge an lo hmachhawn ang?” tihte hi zir chian a chika taka ennawn ni se thil duhawm tak a ni ngei ang.

1.2.    SOCIAL MEDIA TUIFAWN LEH A KAIHHNAWIH
Social media chungchang leh a kaihhnawih thilte hi ‘Kohhran Beng-ah’ hian tum hnih ka ziak tawh a , he thil hian thlipui ang maia tunlai mite min nuai vel avangin tun tumah pawh hian kohhrante zinga ‘chona’ nasa tak thlentu angin kan tarlang leh dawn a ni.

Social media chu Computer leh hmanraw thenkhat – duhzawng, ngaihdan, thlalak/video, chanchin thar emaw chhia leh tha, adt in-share tawn theih nana hman thinte hi an ni a.Chung zinga mizote khawih tlanglawn ber nia langte chu “Facebook, Watchap, Twiter, leh Blog, adt” hi an ni awm e.

Kum 2 emaw lek liam ta a a hmangtu mi singhnih emaw velte atang khan tunah chuan mizote zingah a nuai biin heng thilte hi nitin, darkar tin - hun khawhral nan, thian kawm nan, intihhlim nan, ngaihdan, pawm dan, hriat dan, rilru a vei zawng tarlan nan, leh rilru-in a chak apiang deuhthaw phuhruktu atan an lo hmang ta. Henry D’Souza chuan kohhran pawl hrang hrangte tana  ‘chona’ chi hrang hrang – khawsak phung inthlak, ngaihhlut zawng inthlak, dan bawhchhiatna pung, insawizawi thlahdahna, hnam ziarang hlutna tla-hniam, ngaihdan him lo vawrhdarna,  etc lo hluar tate hi social media-a kan inbarhluh leh chelek nasat vang niin a sawi a. Heng chona bakah, ni tina kan chawthleng zenpui, Lalpa hmaa kan kunpuite leh kan bul hnai mai ami ten an thlarau nun thlenga nghawng thei ‘chona’ an hmachhawnte hi kohhran-te hian ‘inkhap satliah ngawt lo deuh a’ kan ngaihvenpui ava tul ta em. A ziaktu rilruin a ngaih pawimawh ‘social media kaihhnawih’ tlem azawng tarlang hlek i la;

1.2.1.    Hurna Punlun
He thil hi ‘tisa chakna emaw mipat hmeichhiat hman khawlohna’ tia sawi thin a ni. ‘Hurna punlun’ tih hian a tichiang mah awm e. Qz.com in a tarlan danin, zahmawh website pakhat, Seprember 2013 leh September 2014 inkara zir chianna chuan ‘data’(zir chianna) an lakkhawm atanga an thil hmuhchhuah thenkhatah chuan – Zahmawh rawngkai internet atanga entute hi ‘khawvel pumah’  session khat (second 30 vel chhung zelin) chhungin mi 7.6 an awm lain ‘India ram pumah’7.32 an awm a; ‘Mizoram’ bik hi 8.47 awmin, India ram pumah ‘zahmawh phek (website) tlawhtu tam ber’   angin a tarlang a ni. He thil hi a dik maithei a, a dik chiah lo maithei bawk. A enga pawh chu ni se, social media hrang hrang nen kan inchiahpiah atang hian namen lovin pawngsual a hluar tih hi mi tamtak rindan a ni. 

Heng bakah hian social media avang leh he tiang  thil hmanruaa hmanga tisa chakna a khaw lo zawnga hman mai pawisak lohna hi tunlai mite zingah a hluar takmeuh a ni. A tihfiahtu pakhat atan, 2012 kum khan facebook-ah hian ‘account hran’ insiamin Mizo-in Facebook group kan neih-te thlithlaiin, mi pakhat chuan research tenau tih nan thil a chhui a, chumi a a thil hmuhchhuah pakhat chu (a ngialngana sawi ngam chi pawh a ni meuh lo) ‘Mizo-te zingah zahmawh, ngailngan taka tarlanna leh a chungchang thu phuahchawp ziahna a lo tam hle a ni’ tih hi a ni. Heng hi tuna kan hun tawn mek leh kan la tawn zel tur niin a lang. He tiang thil fel lo kara rilruin zawhna pakhat a neih fo chu, ‘Kohhran hian eng tin nge kan fate khawlohna hi a hmachhawn tak ang le?’ tih hi a ni.

1.2.2.    Zalenna Hman Sual
India hian Cyber Law hi mumal tak nei tawh mahse , mi tam takin thubuaia an lak duh lem loh dan palzutna ang chi, rilruin a chak leh duh zawng apiang tih mai pawisak lohna ‘thiltih’ hi ‘netizen’ ( inthlunzawmnaa inhnamhnawih/net-khualehtui) te zingah ava tam ta em. Vantlang pun khawmna leh Pathian kan biak hona a facebook khawih leh thiante ‘chat’ pui pawisa lo, zahmawh thil lo thlir kual pawl, Pathian thutak aia ‘media content’ buaipui hi thangtharte-ah nasa takin an pung a. Social media a kan zalanna hian kan mihringpuite mai ni lovin, Lalpa Pathian zahawmna pawh hi min hmuh tir lo fo ta a nih hi. Paula’n, “An bengte chu thutak lamah an chhu ngawng ang a, thawnthu lam panin an peng tawh ang”(IITim 4:4)  a tih kha a takin a thleng takmeuh meuh tawh a ni ber e.

1.2.3.    Tawng Thlahdah
Communication lama mithiam ten media hmasawnnain thil thar a ken tel langsar an sawi fo chu – cultur thar (New Culture), inthlunzawmna thar (New way of Communicating), hmanraw thar (New Technology), rilru sukthlek thar (New psychology), leh tawng thar (New language), etc te an ni. Mizo-te zingah pawh heng thil tharte hi chak takin an thang chho mek a. Chung zinga nasa taka thunun ngai, than dan dik lova thang mek pakhat chu ‘tawng hman fimkhur lohna/thlahdahna’ hi a ni. “ne tih?(enge i tih?),dm m?(i dam em?), lg dn/lg loh ( ka lo leng dawn/lo leng rawh), adt.”  tih bakah mizo hawrawpa awm reng reng lo q,x,y,w, hmang lui tlat cultur, a dawngsawngtute tana dawnsawn nuam leh tawngkam zahawm leh mawi aia a awlsam leh rilru puak chhuak apiang puahpui phawng phawng duh zawk khawpa ‘inthlahdahna’ culture hi kohhran leh sakhua a nghawng pawi hma a thunun dan kan zawn hi a van duh awm em.

1.2.4.    Ai-upa Zahna Tlahniam
‘Ai-upa zah’ hi Zo-nun zemawi kan neihte zing ami a ni a, hnam mai ni lovin sakhuana thlenga vawng zahawm thei a ni. Mihring kan changkang tulh tulh a, kan taivawn leh ipte ruak luahtu atana kan thil hman pawh a inhlut hleih ta hle mai. Hei hian nasa takin kan rilru lam than dan a tikhaw lo a. Hnam nun ze mawi thai chhe zawngin ‘in-tihveina leh rilru buluk (chapona pawh ka ti duh lo)’ min pe a ni. Hei hi media kaltlanga ‘ai upa kan hmachhawn’ chiahin a lo lang chhuak thin a. Kan bul amite aia ‘kan thil neih hlut zawk thilin’ hei hi a thunun hle bawk.

Inzahna lan tir nana ‘ka Pi, ka Pu’ tih leh ‘U’ kan hman thinnate hman rem tawh lovin kan hria a, mi tamtak chuan a peih pawh an peih tawh lo, ‘tul ti lo hulhual’ pawh a tam zawk kan ni tawh hial maithei. Hei hian society anga kan khawsak honaah nghawng a nei mek tih hi mitam tak pawm dan a ni. Entirna pakhat atan, Serampore-a kan thawhpui hnam dang pakhat, NE-a kohhran lian taka hruaitu  ni thin chuan “North East thalai ka tawn tawhte zingah Khasi hoin ‘ai upa zah’ an thiam ber a, Mizo thalaite hi a buk rit lo berte zing ami an ni” tih thu min hrilh a, a mihring azira he thil hi ‘buk rit leh rit lo’ thei a ni nain, tunlai mizo thalaite hlimthla nasa takin a tarlang a. Media hian nasa takin hemiah hian nghawng aneih ngei pawh a rinawm em em a ni.

1.2.5.     Media Kaihhnawih Khaikhawmna
Thuziak a sei lutuk loh nan ‘Social media tuifawn leh a kaihhnawih’ hi tiang hian khaikhawm ta mai i la. Media avanga hun hlu kan khawral nasat zia te, kan thil ngaihhlut zawng nasa taka a inthlak ta te, mimal mizia tarlang thei ngaihdan fahrah leh buluk pui pui bakah, rilru lam danin a pawm theih loh(unethical behavior/practice) thil tih pawisak lohna/tarlan duhna te, kan bulhnai amite bula kan tih lan ngam loh kan rilru puakchhuak kan tarlang zung zung ta maite, leh adt; heng zawng zawng hian ‘venpuitu’ kan mamawh zia a tilang a. Heng thilte hi kan en liam mai mai dawn nge, kohhran hian  puanin zarin an tan a kaihbelh dan a dap dawn, eng tin tak Kohhrante hian hmachhawn zel ang i maw?


1.3.     PATHIAN AWM RINLOHNA
Mizo tawh phawt chu ‘kristian, kohhran mi leh sa’ a kan inngai thin kha tun atanga hun rei lote-ah chuan ‘hmanlai thil’ an chang dawn ta. Mizo zingah hian ‘kristian ni lo’ mi tamtak an awm thu tarlan hi mak kan ti maithei a, a aia la mak lehzual chu ‘Pathian awm ring lo/awm rin lohna’ (atheist/atheism) kohhran leh kristian zirtirna dodal tlat pawl eng emaw zat Zoram-ah kan lo nei ta reng mai tih hi a ni.

Hnawksak tham khawpa tam-ah kan ngai lo maithei. Mahse ‘logical reasoning’ (rational-thil nihphung dik tak hmuh/hriatthiam theihna atanga thu tawp siam dan) hmangin thil fing takin an thlirin an chhut a, chu chu social media hmangin an theh darh a, hei hi ‘thil reng reng a nihna bulbal’ hmuh chian chak, thalai fing leh fel tak tak ten lo dawngsawngin ‘mi tam tak a hmin’ mek a ni.

An nuna Pathian hnathawh mak (miracle/Divine intervention) la experience ve ngai lote chuan Pathian thu- Pastor leh upate sawi aiin heng ho thu hi fing zawkin an hria a, an awih chiah loh pawhin ‘Pathian awm tak tak rinhlelh tir’ tur talin heng thilte hian nasa takin an rilru a hruai thin.

Heng baka buaithlakna dang awm leh chu, an thu hi (a lan dan rau rau-ah) a felfaiin a fing ru zek a, Pathian thu hmanga mi nazawng paih thlak thim loh hmangin fing-fel takin thu an chhep a, kohhrana inhmang nep thalai tam tak hei hian ‘hla lehzual-ah’ a dah mek a, he thil hi kohhran-te tan ‘en liam mai mai loh tur zing a mi’, chik leh zir chian ngai a ni. Pathian awm rin lohna thlarau avanga kan fate hruai bo-a an awm belh zel loh nan kohhran hian hnar len tan tawh se tih hi thil duhawm tak a ni.

1.4.    ZIRTIRNA HRISEL LO VAWRH DARH
A chunga Pathian awm ring lo ho ang tho a zirtirna hrisel lo (propaganda), tunlai thalaite zinga vawrh darh pawl eng emaw zat-te avang hian kohhran hian tan kan lak a tul hle ang. Heng zinga a chimawm ber pawl zing pakhat chu ‘Mizo Sakhua/Hnam Sakhua’  thurin vawrh darhtute hi an ni awm e. Kristian-na leh kohhran zirtirna-te hi a hringhranin an dodal a, an thurin hmanga mi dangte hmin tumin social media nasa takin an hmang tangkai mek tih hi ‘tlang hriat’ a ni tawh emaw? Mi thenkhat chuan hnawksak tham-ah kan ngai lo maithei. Amaherawh chu,  document felfai tak neiin an thurin leh pawm dan awihawm thei ang ber tura an vawrh darh bak-ah, thahnem an ngai em em leh, mi tamtak hruai sual thei a duh apiangte hmuh theih tura an tlangzarh thin hi ‘an thik awm’ takzet a a ni. Heng mite laka ‘kan thurin leh rin dan’ thiam leh fing taka humhalh hi a tul hlein a lang.

1.5.    NUPA KAR/CHHUNGKAW INREM LOHNA
Meiling mut ru ang maia thil inthup, mi tam tak nun pawhhniam sak a, mi fel leh tha tak takte chhungril nun a ruka mut kang thintu ‘thil serious tak’ Mizo chhungkaw tamtakte zinga awm reng pakhat chu ‘nupa kar inrem lohna’ {marital/family (relationship) crsis} hi a ni. He thil hian chhan leh vang hrang hrang a nei a; sex, sum leh pai, ngaihzawng inneih san, ruih hlo, mawl vang, mihring mizia, rinawm lohna, leh a dang tamtak a awm thei ang.

He tiang harsatna hi nu leh pa-valai, kum 20-40 inkarte zingah namen lovin a hluar a. Inthup, a ruka tuar tlawk tlawk an awm lain, kawppui-te leh an laichin hnaivaite thlenga dem a, an chak lohna (weakness) leh an tlakhawlhna lai zawng zawng nen lama au chhuahpui pawisa lo an tam em em bawk. He thil hian Nu & Pa kar mai a nghawng lova, pawisawi lo naupang, chhungkua, khawtlang, kohhran, mimal rinna leh thlarau nun, adt thlengin a nghawng a ni. Natna hri leng vel angin zoram kil tin, he thil hian a hruat vel mek a ni. He harsatna lo thleng hrula thil runthlak angreng tak, harsatna dang awm leh chu- tanpuitu a rukin an dap a, mahse a tam zawk ten innghahna tlak leh thurawn lakna tur tha an hmu lo hi a ni. Pulpit tlang rawngbawlna-in a tanpui zo lova, a ruka natna vei a nih avangin a ruk bawk a tanpui an ngai a, chuvang chuan ‘interpersonal method’ (in hmachhawn/indawr tawn) ‘direct leh inditect’ hmanga counseling mumal leh an tana ‘rin ngam’ thurawn lakna hnar buatsaih hi a tul takmeuh a ni.

2.    RAWTNA PAHNIH KHAT:
A chunga ‘chona’ chungchang thu kan sawi hi ‘point 10’ thlenga belhchhah a chakawm hle a, hmunin rem min tihsak lo deuhin a lang bawk si. Heng chona hmachhawn tur hian ‘rawtna’ tlem azawng nen a hmawr bawk lam awn mai i la a tha awm e.

2.1.    Social Concern Department Tihchak
Mipui vantlang nunna harsatna (Social Isuues) chi hrang hrang lo awm thinte zir chianga mipui hnena zirtirna pe thin turte, chutiang harsatnate chu a tul dan anga hmachhawn tur leh heng harsatnain a hliamte tanpuia chhanchhuahna hna thawk thin tur hian Social Concern Departartment BCM hian siamin inkaihhruaina pawh mumal tak a nei a.  Amaherawh chu ‘Hmalakna tur kawng 4 a a ruahman fel sa; Public guidance, Prevention and Care (HIV/AIDS veite & Damdawi ruih chingte pual deuh), Christian Counselling, Baptist church Orphanage te erawh (hmalakna nasa tak awmin a then azarah tha thawkhat viauin lang mahse), kan hmalak tawh dan enin, heng hmalakna tur thenkhat hi thuam that tawk a la ni lo tih a chiang hle. Chuvang chuan, he department hi ngaihthah a enliam mai chi a ni lo tih hriat thar kan mamawh a. A chunga ‘chona’ chi hrang hrang kan tarlante hi a then azar chu he department hian a hma thei dawn a (hmalakna nasa tak a lo nei reng tawh maithei bawk?), he deparment pawimawh zia leh thuam chak thuai thuai a tul zia hei hian a tichiang lehzual bawk awm e.

2.2.    Mipui Rinngam-Counselling Centre
Mihring nuna- taksa, rilru leh thlarau damna kim (wholeness) a awm theih nan Christian Counselling mumal tak neih hi BCM thil tum lian tak zing ami a ni.  He mi atana hmalakna liam tham BCM-in a neih hi a la beitham hle a nih loh pawhin a khat pharh hrih anih hmel(?). He thilin a tum leh a huam chin, mipuite tana a tangkai zia, harsatna neite tana tlukluhna tlak tak tak a nih zia, adt hi a khat mawi tawkin mitin hriat theih turin puanzar thin ni se. A mamawhtu, mipui rinngam anih theih nan thuam chak a, tih changtlun ni bawk se. A vantla ‘pantu’ nghak ngawt lovin, mi a hip theihna tur leh ‘amamawhtute tawnfuh’ theih tur zawnga hmalak dan ngaihtuah ni bawk se. Mi dangte nun atana tangkai tur thuziak leh kaihhruaina buatsaih kawngah chak zawkin hma lak ni bawk se.

Heng bakah hian, mi tamtak chuan an harsatna hi a rukin an pai a, a ruk thei ang berin chinfel dan an dap bawk thin. Chuvang chuan direct leh indirect-a tanpuina an dawn theih natur ‘chanel leh
platform’ mumal tak an mamawh a ni. Hasatna tamtak hi ‘a tawng tawhte’ atangin chinfel awlsam dan a awm bawk a, chung chu awlsam taka ‘amamawhtu’ ten an hai chhuah zung zung theih tura siam ni bawk se a tangkai hle bawk ang. Tichuan, heng rawtna beitham tak atangte hian a belhchhah tur pawh tamtak kan hmuh belh zel theiin a rinawm.

2.3.    Social Media Luhchilh-a Hman Tangkai
Media leh a content (a thil ken tel) hi a tuitang lo zawnga thlir tlat tan chuan ‘mihringte tana thil hnawksak’ ber pawla chhuah theih zing ami a ni. Amaherawh chu, ‘damdawi tangkai tak, hmansual theih si’ ang deuh a ni. Khawlohpui nana hmang an tam ang bawkin, mihring nun tihchhiat sak pawh a ngah takzet a ni. Amaherawh chu, he thil hi ‘boruak leh tui’ ang lek leka mihring nuna bet, a lova ni khat em pawh mihringte mumala min awm tir thei lotu ani lawi a. Communication lama mi thiam tam tak chuan ‘media-in mihringte tana chhiatna leh tangkaina a neih hi a hlawk thei ang bera hmachhawn tur chuan luh chilh bak aia tha duhthlan tur a awm lo’ an tih ang deuhin, BCM thupui ber pakhat Pathian Ram-in a hlawkpui lehzual theih nan kan luhchilh-a a hman tangkai dan kan dap belhchhah zel hi a tul hlein a lang.

A  chunga ‘chona’ thu kan sawi zawng zawng hmachhawn nan a hman theih a. Direct leh indirect counseling tih nan, public awareness leh guidance hmalak nan, chanchin tha/kohhran thurin leh pawm dan humhalh nan leh puanzar nan, mi dangte Krista hnena hruaina hmanrua atan, mite kohhran leh rawngbawlna lama inhnamhnawih tir nan, zirtirna hrisel lo beihna hmanrua atan, mite Christian nun dan tha leh awm dan mawi zirtir nan, hnam ziarang leh chin dan tha humhalh nan, kohhran hlat san takzette  thlen phak nan leh Krista lama hnuh hnaina hmanrua atan, Khawtlang sualna (social evil) tinreng beihna hmanrua atan, Pathian thiltih mak leh an nuna Pathian hnathawh mak (direct encounter with Christ) Pathian mi ten an puanzar nan, kawng hrang hranga kohhran inzar pharh nasat zawk theih nan, adt.

Thil tha kan hriat zawng zawng  he hmun-ah hian tih a lengin a rem vek tih mai a chakawm rum rum thin. Pathian /kohhran mi-in ‘tisa mi’ nan leh ‘Pathian thutak tluk san phah nan’ emaw ‘a rawngbawl mek aia buaipui zawk’ leh ‘a hnawksak zawng a’ a hman (dawn) chuan kan khapin kan dodal ngei tur a ni. A tangkai thei ang bera hmang tura infuih hlamchhiah a a khap zawnga hmalak erawh ‘hmalak tum dan sawt lo ber’ te zing a mi, tuikhuah putru huau huau chunga a thlang lam tui tling thliarkang tum ang chauh a ni ang. (Social) Media luh chilh tak taka, hmang tangkai lehzual tura hmalak hi ‘rawngbawlna lama thangtharte hmathlir’ pakhat a ni e.

3.    Tlipna
‘Kohhranin chona a hmachhawn thenkhat’ kan tihte hian a huam zim hle a, ram pum huap-a rinna leh thlarau nuna chona kan hmachhawn pawh duh angin kan tarlang meuh lo. Heng kan tarlan leh hmaih tamtak kan la neihte pawh fimkhur taka kan hmachhawn theih nan, chunglam finna nen Lalpan a kohhrante hruai zel se la. BCM Mission innghahna thupui- Pathianram a lo zau a, a lo ngheh a, a lo lanfiah deuh deuh theih nan kohhrante hi Lalpan mawlsawmna tamtakin vur belh zel rawh se.
______________________

[1] Deu 30: 19; Deu 11: 16;  Deu 5: 33; Deu 17ff.

[1] http://www.vanglaini.org/tualchhung/20890#sthash.0Yzp2BQo.dpuf.18.12.2014

[1] Ibid.

[1] http://zalen.co.in/mizoram-liquor-prohibition-control-billact-2014-chungchang/.18.12.14

[1] Vanglaini (3rd December 2014) http://www.vanglaini.org/tualchhung/28522#sthash.BOvOnz20.dpuf

[1] BCM Constitution and Rules (Aizawl: Baptist Church of Mizoram, n.y), 200.

[1] Ibid., 201

[1] Ibid.

[1] Ibid., 235

[1] Ibid.,262

[1] Ibid., 290

[1] See. “Thawnthu Lam Panin” in Kohhran Beng (January, 2003?) and “Online Mission & Online Missionary” in Kohhran Beng (September, 2012).

[1] Henry D’Souza, “Catholoc Communications in India Strength and Challenges” in Communication as Mission, ed by L.Stanislaus & Jose Joseph (Delhi: Cambridge Press, 2007),19-21.

[1] http://qz.com/300478/everything-you-wanted-to-know-about-how-india-watches-porn-in-one-map-and-five-charts/.21.12.2014

[1] Kum 2007-ah pawngsual thubuai Mizoramah 83 a awm a, 2008-ah 77, 2009-ah 83, 2010-ah 93, 2011-ah 77, 2012-ah 102, 2013-ah 88. See also https://www.facebook.com/ChanchintharMizo/posts/483802618415756?stream_ref=5. 21.12.2014

[1] The Information Technology (Amendment Act) 2008 & National Cyber Security Policy -2013

[1] ‘Nunna lalchhungkua’ ho hi atir atanga ‘Mizo/Hnam Sakhua’ vawrh darhtute an ni a. Ram leh hnam hmangaihna kawr-ah hmangin, fing vervek takin an thurin leh sakhua-ah mite thlemluh an tum a chu chu an agenda lian ber a ni.

[1] BCM Constitution and Rules, Op.Cit., 168-171

[1] Ibid., 174-175

[1] Social Media-te hi a theih ang angin kan luh chilh ve mek a. Amaherawh chu, he thu ziaktu teh dan chuan BCM hian rahbi khat a dai ve det det chauh a ni. Luhchilh inti ngam tur pawh kan la ni meuh love.

(25122014)

KRISTA RUAI KILTU

INTRODUCTION;

He skit hi December, ni 6,2014 zanah Serampore College BornFire Prog. kan hmanna-ah BD zirlai ten an chang a, a tha ka tiin rilru a khawih hle mai. X-Mas vuakvet a he tiang lemchantawi mamawh kan awm takah tiin a script tlangpui hi kan ziak a, chan thiam leh thiam loh azirin rilru a hnehin a hneh lo bawk thei ang.

1. Dawhkan 1 ah thil tuihnai eng emaw  chhawp ni se.

2. Chu dawhkan chu puanvar veka inthuam Isua lema changin a din chilh ang.

3. Dawhkan hma hma lam Fit 5 vel ah, Puan dum veka inthuam Setana (thlemtu) lema chang mi 4 vel an intlar ang. Tlar hnih in, sir khatah 2 sir lehlamah 2 in ding ve ve se. Isua, dawhkan bula ding pana lo kal turte thlemna chi hrang hrang nen an lo dang thin dawn a ni.

4. Setana lema inthuamte hian puan dum thla nei thei inbel se, an thlate chu zawi muanga zap velin dawhkan hma lamah chuan dawhkan hlat lutuk si lovin thla zap pahin an che sawn thei ang.

5. Isua bula lo kal turte an lo thlemna tur - Zu Bottle, Pawisa tam tawk, Thawmhnaw mawi, Nula hmetha koh chhuah mai theih ( a remchang apiang), etc lo inrin lawk tur a ni a, Setana lema changte hian an thla hnuaiah a then hi chu an lo thukru lawk thei bawk ang.

6. Music a chawih tur lo play ruai ruai tur a ni

7. A Story tlangpui Mike nena lo sawi zel tur awm bawk se, tichuan a hnuai ami zulzui hian a sawi ang...

Scene 1: Lal Isua, mi tin tana he khawvela lo kal chuan RUIAI ropui tak buatsaihin a ruai thehpui tur hian mi zawng zawng a sawm a, chu ruai theh tur chuan mi chi hrang hrang an lo kal a, mahse kawng laka thlemna chi hrang  an tawh thin avangin, mi nazawng ruai theh tur hian Isua bul an thleng zo lo thin.(Isua lema chang chuan ban phara hmun tin en kual velin chet ziain a ruai thehpui tur chuan mi zawng zawng a sawm ang)

Scene 2: Isuan ruai theh tura mi a sawm lai hian Dawhkan bul/hma lama Setana lema changte chguan an thla zarin an lo tei ve sek ang a, a chang phei chuan Isua chu an nuihsawh ang. Chutihlai chuan kil khat atangin/mipui zing atangin Tlangval 1, Isua sawmna lam pan chuan a lo chhuak ang a, dawhkan hma lama Setana lema changte chuan lo zim in (khawih si lovin/thla zap kual pahin) Zu Bottle hmangin an lo thlem ang a, a tirah chuan tlangval chuan a hnial ang, mahse a hnu fe-ah Bottle chhin hawnga an intir chinah chuan Isua ruai/sawmna lam chu a hre chang tawh lo ang a, Setana lema changte nen chuan lam hoin Isua dawhkan thleng lo chuan sir lehlamah Setana lema changte chuan an hruai peng daih ang.(He tiang zel hian a hnuai amite pawh hi a awmang thei ber turin chan zawm mai tur a ni.

Scene 3: Isua chuan a ban pharin thahnemngai takin a bul vel dak kualin a sawm vel zel ang a( lemchan lai hian tawng loh tur a ni), chutih lai chuan Nula thiandun ( Or 2 ai tam pawh), Isua sawmna lam pan chuan kil khat atangin an lo chhuiak ve leh ang. Mahse dawhkan (Isua dawhkan) an thlen hma chuan Setrana lema changte chuan an thla zarin an lo hual leh ang a, thlemna chi hrang hrang an lo tawktar/hmuh ang. A theih ang angin an lo0 hnar ve ang a, Mahse thawmhnaw thar/Zungbun/Rangkachak thi an hmuh chuan thlemna l;akah an tuiral zo ve leh ta. Awlsam te in sir lehlamah Setana lema changte chuan an hruai bo ve leh ta mai (Isua ruai kil turin an thleng zo ve leh ta lo)

Scene 4: A chung ami ang bawk khian.... Pa Pakhat Isua sawmna lam pan chuan, kil khat/mipui zing atangin a lo lang ve leh ang. Setana lema changte chuan an lo pan leh vat ang a, Sum tam tawk a hmuh chuan i he lo vin an hruai bo ve leh ta

(He mi Scene dawt-ah hi chuan engzat pawh a Scene kan siam chawp thei ang. Thlemna tur thil kan neih that a zir leh mihring/lem changtu an indaih a zirin hei hi siam belh a siam belh loh mai tur a ni).

Scene (Tawp ber): Tlangval/Nula pakhat pawr taka inthuam emaw, Christ hmel taka inthuam, Isua sawmna lam panin a lo chhuak ve leh ang a. A hma a thlemna, mi dang an thlem thluk tawhna chi tinreng hmang khan Setana(te) chuan an lo thlem ang a, a hnar zel thung ang. Chu ti-chung pawh chuan Setana lema changte chu an beidawng duh lovang a, Nula/Tlangval chu hruai luih an tum ang. A mangang chu a awm hmunah chuan a thingthi thuai ang a, zaizir in a tawngtai ang. Chu tihlai tak chuan Isua dawhkan bula awm chu lo thawk chhuakin Tlangval/Nula tawngtai mek pui tur chuan a lo pen chhuak ang a, a ban vaiin Setana lema changte an tlu dual ang.

Isuan Tlangval/Nula tawngtai mek chu a lo kuah ang a, chutihlai tak chuan Setana lema changte chu lo tho lehin an thla zapin Isua an lo bawh ang, Isua chuan Tlangval/Nula tawngtai lai chu a phen/veng tlat ang a, Setana lema changte chuan Isua chu a awm hmunah chuan a theih ang anga an kuta chumin an dirim ang. Tlangval/Nula chu lak/chhuh sak an tum ang. Isua chu an chum ang a, an hlap ang a (kenbeh laia misualte tana a tuar zia tilang thei ang ber turin chetze hrang hrang hmanga diriam/kut thlak mai tur a ni).
He tia Isua an sawisak lai hian a ni thung chuan Tlangval/Nula tawngtai a thingthi mek chu vengin an sawisak ang ang chu a lo dawh zel ang a.

CLIMAX: Mahse vawi lehkhatah thunei hmelpu a lo ding chuak phutin a kut 2 chu sir tawn tawnah vai/zap in Setana lema changte chu a zap kiang ang a, hlau em em in an tlu phung ang.Che chhunzawm tur reng reng an awm tawh lovang.
Tlangval/Nula thingthi mek chu muangchanga kai thoin dawhkan lam a panpui ang a....A dawhkan buatsaih chu hlim em emin an kil dun ang (Hla inrem/Music inrem a awm chuan play chhunzawm tawh mai tur a ni). Chuan lemchan chu a tawpang.

(He lemchan tawi hian a zirtir chu - "Krista Ruai kil tur hian mi zawng zawng sawm kan ni a, Thlarau Thianghlim sawmna chu mi chi hrang hrang ten lo dawngsawng in Thlarau lam Ruai kil ngei turin an inbuatsaih thin. Mahse he inbuatsaihna kawngah hian mi tam tak chuan thlemna chi hrang hrang - Nula, Sex, Sum lehpai, Thuamhnaw, Zu, Drugs, etc an banphaka a lo awmin an hnar zo lo leh mai thin a. Thlarau Thianghlim sawmna/Aw eng emaw chen an lo ngaihchan tawh leh zawm tawh chu kawng dangah an pensan leh thin. Chutihlai chuan, mi rinawm, thil dang zawng zawng aia Isua thlang thinte leh, thlemna nasa tak hmachhawna paltlang thinte chuan Krista Ruai hi Isua nen hlim takin an kil thei thin a ni")

Lalpan he lemchan tawi hmang hian mite thinlungah thu sawi zel rawh se!.

‘A Person who Receives Praise from God’

SERMON ON 16TH, Nov, 2014

(HOLY COMMUNION SERVICE)

 (Ps 62:1-12; Rom 2: 17-24)

Prayer: Though, your humble servant, who is standing before you and your people, is too small to make known your holy words, I came to thee, O Lord, expecting your blessing. I am only like empty vessel that needs sources and supplies in order that this simple /tool/instrument may become a channel of blessing for people who come before you. Speak to us, speak to your people through your servant, through your words, through the bread and wine and through various elements that have been consecrated in your name. We pray………….AMEN!

The chosen texts for tonight have been taken from Ps 62 and Rom.2.

Before i prepared my sermon for this evening. i read these 2 texts several times, and I also prayed to God for several times, expecting that God would bless me and would speak to me trough the chosen texts.

Therefore, after waiting God for a couple of weeks, one thing that has come to my mind at the last moment was – ‘A Person who Receives Praise from God’. Therefore with this theme we will meditate upon the words of God in this evening service.  (But, i feel little bit sorry to say that this theme is taken not exactly from the chosen texts, but from the following verses of the same chapter of the chosen texts)

However, as we meditate upon the words of God through this theme, it is good to note that, the theme – ‘a person who receives praise from God’ can be understood in various ways, for example – ‘a person who pleases God’ or ‘a servant of God, to whom God has shown his favor’, etc. so these diverse expressions have disclosed that there can be a number of corresponding and parallel themes of this type.

Well- Just, before, we move on to the core topic, I want to begin my message with a story which is short, and at the same time very interesting. I want to begin with this because i believed that this story will give us some clue of the message that is going to be delivered.

*I do not know whether you have ever heard about a missionary, whose name was - Tailor Smith (some of you might know about him and might also read about the story), he was a missionary, and his story begun like this - while he was enjoying his missionary furlough program, he was invited by some Christian organization to preach and to give some reports in their conference organized by themselves.

So as he went there to deliver his message and to give some reports. While he was on his way (i.e. before he reached the place), he was suddenly caught up by some unanticipated cold fever that simultaneously had affected his throat as well as his tongue. So from the moment he was being caught up, he was unable to speak properly.

Therefore, when he stood up in the pulpit to deliver his message, he was unable to speak aloud because of what he had on the way. It has been written as – ‘only few people who were in the front, had been able to follow and could knew the message that the preacher had delivered from the pulpit.’

But at the end of the service, one imaginable and unbelievable thing had happened outside the conference hall. One man who was in the balcony at the moment while the preacher preached, came to Tailor Smith, giving his hand and said to him ‘Sir, before I listen to your message, i was not a believer, but from the moment you delivered the message, I have decided to follow Jesus, I want to become a Christian’. Then he continued, telling another wonderful story, he said, ‘I was unable to know what you have said from the pulpit, but when a saw something which was in your, that compelled me to decide what I have decided.’

How wonderful and amazing story it was, it’s really amazing! Though the man was unable to hear the message delivered from the pulpit, the man, on the other hand could see what was in the preacher.

The truth, the light or the image of God that was in the preacher might be something that compelled a man to surrender before God.(This story is being modified by me to make more effective to the listeners)

#Friends, the reason why I want to reflect upon this short story is not to emulate (copy or imitate) what is impossible for us, and not to reproduce something extraordinary experience that a person has possessed with the help of the power of the Holy Spirit, rather something which was in the person, i.e. – ‘the power of truth’ or ‘the true light’ that has a power to inspire and motivate others.

Alongside to this short story, i have another interesting account that has been recorded in our Bible – i.e. one of the greatest sins that the people of God, Israel, have committed, during the Old Testament time.

But as we make a few expressions on this account, it is good to acknowledge that – In the bible, there are also a number of prominent people who did so many great works, miracles, and wonderful things for God. There are also several God’s people who did good and great things for God as well as who pleased God. We also have many people who had been setting numerous excellent examples for people at the time and even people today. Indeed, they were not only pleasing God but also able to sacrificed their lives even till death for God shake.

But when we examine the story of Israel, especially the story that can be seen after ‘exodus event’ and before ‘exilic period’ – Their spiritualities as a whole, sometime looked astonishing. The unimpressive behaviors and characters they possessed were very shocking or appalling for many people.

Several narratives of the OT have clearly disclosed these kinds of accounts, these kinds of behaviors and experiences. (Joel & Amos); see also Mt23:1ff
Then the question which is set before us therefore is - Why? How it happened?

We will try to give the appropriate answer for this; in order to do this, let us put our imagination back to the O.T time –
When they came to the Temple, their religiosity, their commitments to God, personal dedications they have rendered before God, their spirituality inside the temple had been appeared as ‘very deep’. That means, the ways they behave inside the temple were very impressive and at the same time very inspiring. But when we examine their lives outside the temple, it was completely a reverse one. The community or the society where they lived was no longer a pleasant and lovely or a blessed one as they have done inside the temple.

This does mean that;
- The deepness of their spirituality inside the temple does not reach beyond the boundary of the temple.
- The images of their community where they lived and the atmosphere they made inside the temple were incomparable. It becomes unmerited to remark.
- It may also mean that, while they have rendered their best to please God inside the temple, their lives outside the temple unable to please God.
- It does also mean that, while they were trying to please God through various worshiping services, they, on the other hand, have no longer cared about their social lives (to please God).

Then, if these pictures become the lives and spiritual condition of the people of Israel, what would be the result/consequences of their religiosity?

1. If their spiritualities, their relationships with God have created a boundary; the lives, commitments they have rendered for God may not be able to reach ‘up to the mark’ to please God.

2. If their social lives, private lives, or their isolated lives (were) unable to please God, correspondingly, there will be no hope/chance to please God through various worship activities inside the temple.

Therefore, friends, according to my observation, these are - the hidden message that we can unveil from these particular passages – i.e. a chosen text of Rom 2:17-28.
Though these particular passages (i.e. Rom 2:17-28) do not tell us directly the main picture; - the image of the Old Testament religiosity and the Old Testament other side of spirituality has been clearly portrayed in this passages.

The text says;
- V21, you, then, that teach others, will you not teach yourself? While you preach against stealing, do you steal?
- V22, you that forbid adultery, do you commit adultery?
- V23, You that boast in the law, do you dishonor God by breaking the law?
- V 24, for, as it is written, ‘the name of God is blasphemed among the Gentiles because of you.’
Therefore, a brief summary of these verses could be – though they have boasted the law, their behaviors, attitude, manners could not please God.

Therefore, as the scripture tell us, notified and directed to us, now is a time to reexamine/retrospect ourselves in order to reach ‘up to the mark’ to please God. Otherwise, if our outward lives make us unable to reach ‘up to the mark’ to please God; that unimpressive and unpleasing lives will also put us among the people whom we considered as people who used to blaspheme the name of God.

If the name of God is blasphemed among the Gentiles, among the community of believers, among nominal Christians, among the backsliders, because of what we have been done, – because of our unbalance spirituality, our worship lives, and our distorted lives; these lives will make us guilty, unaccountable before God.

Then, there will be no hope to please God with these lives. If God does not please to us, our services, our commitments, our worship and spiritual lives will not have roots and values. It will be in vain. It will be in futile.

Therefore, in order to please God and in order to receive praise from God, then, what life would be worthy which is more substantial and significant for all of us? What life would be more appropriate to become praiseworthy and to receive a reward from God?

It is Apparent and clearly mentioned that, there can be a number of options for this, but since we already have ‘selected passage’, we cannot simply turn aside from this selected texts. Therefore, let us turns to Ps62: 1-12
1. V, 1&2 say, ‘For God alone my soul waits in silence; from him comes my salvation. He alone is my rock and my salvation, my fortress; I shall never be shaken…’
2. V, 7& 8 say, ‘On God rests my deliverance and my honor; my mighty rock, my refuge is in God. Trust in him at all times, O people; pour out your heart before him; God is a refuge for us.’
3. V, 10&11 also say, ‘Put no confidence in extortion, and set no vain hopes on robbery; if riches increase, do not set your heart on them. Once God has spoken; twice have I heard this: that power belongs to God.

Therefore, according to this psalm and according to my assessment, this psalm tells us that;
- People who relay on the salvation of God, who use God as for his/her rock, as his/her foundation, as his/her fortress - will please God.
- Who puts his/her trust on him, uses him for his/her refuge, and puts confidence not in the power of earthly richness or lawlessness but in the power of God…will please God.

This psalm clearly reveals the testimony of its composer; it also reveals his/her spirituality and commitment to God. Furthermore, this psalm also discloses the relationship between God and a person, a person who relay his/her life upon God the redeemer.
Friends, let us also put our trust in God.
- Let our testimony be revealed, not only from our actions inside the chapel, but also from our entire lives.
- Let our outward spirituality and worshiping live be identical.
- Let our entire spirituality be remaining the same at the time of rainy, winter and summer season.
- Let us worship God in truth and spirit, not only to the place where we worship God as a community, but also to the place where we are alone, where we are with friends, even where we are isolated.

A person who is having this kind of lives will become someone whom we considered as worthy/commendable to receive praise from God.
May the Lord God bless us all.....

(Needs revision...K.Zartea)