THOLEH NUN

(John 20:11-18; I Kor 15:55-57; Eph 4: 25-32)

‘Tholeh Nun’ tih hi kawng hrang hrangin mi ten thlarau atanga an hriat dan an sawi thin a. Tun tumah pawh hian he ti-zawng hian I lo thlir ho ve dawn teh ang.

THOLEH NUN CHU;

1.    THIHNA PALTLANG NUN A NI:
Pastor Bonarious-a thusawi ka sawi chhawn ve fo 1 chu, “ Mi a lo pianthar hian a nuna thlipui pakhat chu nuai bovin a awm tihna a ni a.Amaherawh chu, a dam chhunga reh tawh ngai lo tur thlipui dang chu chuan a chawk tho thin” (hmun danga ka sawi dan nen a hrang hlek maithei. Hei hi ka hriat dan chiangnial zawk a ni).

A awmzia hi tiang hian a sawifah theih ang a. Kan pianthar hma chuan TISA MI kan nihna chu a duh ang angin, zalen takin, dodaltu nasa tak awm lovin a awm thin a. Rilru dan (moral law) kan neih ramri a thiat a nih loh chuan kan chak leh duh zawng apiang zalen takin kan ti mai thin. Amaherawh chu, mi a lo pianthar chnah chuan Thlarau dan amah a lo awm chuan Tisa dan chu rap betin, mi thenkhatteah chuan a chhem kiang/dai thin a. mahse he tisane hian eng emaw hunah lo thanharh hun a lo nei ve leh thin a (rinawm lohna a lo thlenin, thlarau duhzawng kan tih hleih theih loh changing, etc) Chuvang chuan Galatia 5: 17 ah pawh Paulan, “ Tisa hian Thlarau dona lam a chak thin a,Thlarau awhin tisa dona lam a chak bawk thin” a lo ti chiah reng a ni.

Tichuan THOLEH NUN kan tih kha THLARAU DAN lal ram chhung a mi a nih avangin, mi piangthar tawh pawhin A Thlarau dan aia a Tisa dan a vulh nasat/len zawk chuan Thlarau dan hi che hleithei lovin a siam thin a. A khuh bo thei hial a. A tawpah phei chuan Mi piangthar ni reng chung siin RINGTU TISA MI a lo ni hial thin a ni.

Amaherawh chu, Joh 12: 24 in a sawi angin “Buh fang leia a tlak loh va a thih loh chuan a mal chauhvin a awm reng thin. A thih erawh chuan tam takin a rah thin…” a tih angin; Tisa dan, tisa duhzawngte hi hnawl, tihhlum a nih chuan- chu ringtu Nunah chuan THOLEH NUN kan tih kha duhawm leh mawi takin a lo inlar/par chhuak thei thin a ni.

Thihna pal tlang Nun a nih avangin zoram ringtute hian he mi chungchang ah hian tihsual kan nei fo a. Vawi khat thihna ring a tholeh nuna nun reng kan tum a, kan hlawhchham leh thin a ni.
I Kor 15:31 ah chuan Paulan, “Ni tin ka thi thin…” a ti. He tiang mite Nunah hian a hun takah, Tholeh Nun chu mawi takin a lo par chhuak a, mi dangte tana nun awhawm, belh tlak an lo ni thin a lo ni.

He tholeh Nun chhem alh zel tur a THIHNA (kan tih), kan bitum tur hi mi hrang hrangteah a in thlauin a inang lo thei viauin a rnawm. Engpawh ni se, kan tisa chakna leh it zawng ai pawh a Lalpa Pathian/ keimahni a Thlarau awm lungawina lam kan hawi/tih hram hramna hian THOLEH NUN kan tih chu fiah lehzualin a lantir thin a ni.

2.     A HUN TAKA  THO-A, CHE CHHUAK NUN A NI
Heng bung leh changahte hian Lal Isuan a thawhleh tur thu a sawina kan hmu – MT 16: 21-23; 17: 22-23; 20: 17-19)

A hnu a a chunga thil thleng chu chipchiara sawi awh ngai lovin kan hria. Chu chu – A sawi lawk ang ngeiin “Mi thi zing ata a tho leh ta…. Tih hi a ni.

Hei hian a entir chu – Tholeh Nun chu a hun takah a tho a, a tho mai ni lovin a che chhuak bawk a ni.

Chuvang chuan Tholeh Nun putu – thu thluang, delh beh, che chhuak thei lo ringtu nih hi thil inhmeh lo tak a ni.

Lal Isua thlan thim atan a tho a, ropui taka mi dangte tan, mi dangte hnenah Nunga a inlar a a che chhuak ang hian he Nun hi thawhlehna tawmpuitute Nun-ah a bet tlat tur a ni ang.

3.    DANGLAMNA A THLENG NGEI THIN
I Kor 15 :49 ah chuan, “Leia siam mi anna kan pu angin, vana siam mi anna chu kan pu bawk a ni” a tih angin; Tholeh Nun tawmpuitute Nunah hian Danglamna a thleng thin.

Joh 20:17 ah hian Mari leh Lal Isua (thawhleh hnuah) inbiakna kan hmu a. Mari’n, “Raboni”, tiin Isua kha va khawih a tum a ni maithei. Isua’n a lo chhan dan chu –“ Mi vuan tawh suh” tih hi a ni.

He thu in ka nun a den ve dan chuan – Tholeh Nun tawmpuitute tan chuan khawvel thil nena inzawmna neih hi a hma ang ngawtin a rem ve tawh lo va, danglamna a thlen tawh avangin kawvel thil- thlarau dodal theitu nena inkungkaihna, inzawmna kan neih hi a rem tawh lo a ni.

Danglamna bak-ah, “Mi vuan tawh suh” tih hi khawvel thil kan hmachhawn dan tur a ni tawh tur a ni.

4.    HMUH THEIHIN A INAR CHHUAK NGEI THIN
Joh 20:18, 25 ah chuan mari leh zirtir thenkhat ten Isua thawhleh hnu a thawhlehna chungchang thu a thusawi chhinchhiah tlak tak an neih chu – “Lalpa chu ka/kan hmu ta” tih hi a ni.

A awmzia, he thu ziaktu Nun, he Pathianthuin a khawih dan-ah chuan – Zirtir ten thawhleh hnuah Isua an hmuh thu a remchan ang ang a puang chhuak a, “Lalpa chu kan hmu ta” an ti ang hian, thawhlehna tawmpuitu Nun chu “Mi dangte tana hmuh theih” a ni ngei thin a ni. Chu mai chu ni lovin, hmutu te tan hian hai rual lova chiang a ni tur a ni a. “Lalpa chu kan hmu ta” an ti ang hian, kan chanchin hi mi dangte tan rinhlelh rual lova fiah leh chiang, sawi chhawn tlak a ni tur a ni.

5.    HNEHNA AVANGA PATHIAN CHAWIMAWI NUN A ANI.
I Kor 15 : 57 ah chuan – “Kan Lalpa Isua Krista zara hnehna min petu hnenah chuan lawmthu awm rawh se…” tiin Thawhlehna chungchang thu a sawina ah Paulan he thu hi a sawi a.
Hnehna avanga Pathian hnena lawmthu sawina a ni.

Chuvang chuan, Tholeh Nun chu Hneh a awm – tlawm thin, tlu leh thin, hnungtawlh thin, chauh hrat, etc ni ngawt lovin – HNEHTU NUN, hnehna hlu tak avanga Pathian chawimawi Nun a ni ngei tur a ni.

KA TANA (KOHHRAN TANA MI) HNAWKSAK BER

LK 14: 26-27 – “ Tupawh ka hnena lo ka chuan, a pa te, a nu te, a nupui te, a fa te, a unau te, a farnu te, ama nun nen lam pawh a huat loh chuan ka zirtir a ni thei loving”

Pathian mite/ mihring te hi eng titurin nge Lalpa kan Pathian hian min duh? Tiin inzawt ta I la. A chhanna hrang hrang zingah thenkhat chuan tiang hian kan chhang mai thei;
1.    Chanchintha hril a, thlarau bote chhanchhuak turin
2.    A rawngbawl a, Eng turin
3.    Tawngtai turin
4.    Amah faka chawimawi turin
5.    A khaikhawm nan: A TANA NUNG TURIN

Piangthar hlim leh thlarau Nun a kan tuihnan lai chuan heng zawng zawngte hi tute pawhin thupui bera kan neihte vek an ni. Amaherawh chu, hun a liam bek bek a, ni tina kan thil hmuh leh hriat te, kan thiltih duh zawng te avang hian kan thlarau chim chin hi a lo phai ve thin a. Chu tiang hunah chuan khing a chung a Lalpa min beiseinate khi kan tan phurrit em an nih loh pawhin ‘tuipui ber-ah’ kan nei hleithei lo fo thin.

He tiang hun a lo thlen a, zawhna pawimawh tak mi tam takin kan hmachhawn thin pakhat chu – Mi piangthar dik tak, Pahian Thlarau-a lawm thin, tui taka tawngtai thin, amah faka lam thin te hian engah nge Lalpan min beiseina nia kan hriat te hi kan bansan a, tuipui bera kan neih theih tak loh? Tih hi a ni thin.

Israel fa ten tuipuisen an kan a, hlimna namen lo an chan hnu-ah, thlaler ram ro an hmachhawn a, chu hmunah chuan awm dan an thiam ta lo ang mai kha kan ni thin.

He tiang hi kan chung a a lo thlenin a chhan leh avang kan dap a. Thenkhat chuan puhmawh tur chi hrang hrang kan dap kual a. Thenkhat chuan - Kohhran hruaitute Nun dan leh thusawi ro lutuk te kan puh a. Thenkhat thung chuan, kan bulhnai leh chhehvel a puhmawh tur kan hmuh an gang te kan dap kual chiam thin.
Entir nan (Illustration);
1.    Materialism
2.    Individualism
3.    Social media leh a tuifawn
4.    Thenkhat chuan khawvela thil hlauhawm 3 an sawi thin WWW (Woman, wine, wealth) an refer bawk a.
5.    India Today in a tarlan 1 Tunlai India thalai ten an buaipui chu- 3F Formulae (Fashion, Food, Fornication) a ni e an ti bawk (maithei).

Heng a chunga kan sawite hi, tunlai (a bik takin) thlaite nun hruai kawi a, Krista hnena mi dangte hruai botu-ah kan puh thin. A dik pawh a dik ang.

Tum khat chu KA TANA MI HNAWKSAK  chungchang thuah hian Lalpan thil min zirtir ve a. Ka tana HNAWKSAK ni a ka hriat ka dap khawm chiam hnuah a tir a ka thil hmuhchhuahte chu a chunga kan sawi/tarlan takte bawk khi a ni. Mahse, Lalpan min zirtir chhuah a tum hi hemi tum hian he lam hi a lo ni hauh lo mai a. Thlarau Nun nghawng thei thil hnawksak kan tarlante hi KA TANA HNAWKSAK BER an ni ve lo tihna a ni.

He thil min zirtir a, thil pakhat min hmuhchhuah tirna hmanrua atan PASTOR QUARTERLY REPORT min hman tir a. Uluk taka ka report te kan exam khan ‘TUN HMA KA PHAK LO A NI’  tih ka hmu chhuak thuai a. Chu chuan Lungawi lohna/ duhkhawp lohna min siam a. A chhan leh vang nasa taka ka dap hnu-ah a chunga kan sawi takte bak-ah KA TANA HNAWKSAK BER  ka ka puh thluk tak ber chu – KA NUPUI/ KAN NU a ni.

Kan inneih hlim a ni a. Kan inthlahlel ve vuai hi a lo ni a. Tute maw danin,  hmangaihna par kan lawm tawn lai chuan – Rinna a ke pen tulna a lo awmin (Bial fan, home visit, councelling, tawngai rawngbawl, etc) Innei hlimchhawn inthlakhlelhna khan ka tih tur thenkhat min tih tir lo fo mai hi a lo ni a. Ka hlimpui ber thin Lalpa rawngbawl, a duh zawng tih, tawngtai, ka hun zawng zawng atana hlan, Amah faka chawimawi, etc te kha hlimpui/tupui berah ka lo nei lo tan reng tawh kha a lo ni.

Chu chuan hriat loh Karin min pawt hniam hret hre a. Ka hlimpui ber, ka hmangaih ber, A tana engmah ui leh zuah nei ngai lo khan – hlimpui dang, tuipui dang, ka lo nei reng tawh a lo ni.
Chung zawng zawng ka chunga a thlen chhan bulpui berah chuan KAN NU  ka puh thlu vek a. Hmuchhuak tha inti em emin, kan Nu pawh ka haw lek lek  hial a. Ka rilrute te in ‘Lalpa aia ka thlan zawk tur hi engah nge a neih pawh ka lo neih rweng reng le’ te inti rilruin. Hmuchhuak tha ka inti viau a. Adama ang deuhin Ka Nu chu engkim deuhthawh-ah ka kawk (puhmawh) vel vek a ni ber.

Mahse, hmuchhuak tha inti angreng taka ka awm mek lai chuan KA TANA HNAWKSAK BER  chu KAN NU ni lovin KEIMAH KA NI tih Thlarau Thianghlim puihnain Lalpan min han hriattir mai chu; ‘Sawi tur reng ka nei lo ve, Misual mai ka ni’ tih ang deuh khan. Lalpa hmaah ka tlawm chiang ta hle mai.

Eng tur ka en loh chhan te, thlarau bo leh riltam ka vei tawh loh chhan te, tawngtai ka tuipui zawh tawh mang loh chhan te, zalen taka Lalpa faka ka chawimawi theih mang tak loh chhan berte chu – Kan Upa thusawi ro vang emaw,  kan rawngbawltu nuna ei tur awm loh vang emaw, ,materialism, WWW, 3F Formulae, Nupui fanau te, etc emaw lam ni lovin. KEIMAH  ngei hi ka lo ni a. KA TANA HNAWKSAK BER PAWH ‘KEIMAH’ ka ni.

A chhan chu, kan thil hmuh leh hriat, kan kiang vela kan nun leh rilru hruai kawitu a kan puhte hian KAN DUHTHLANNA TEL LOVIN engmah tih theih tak tak an neih loh vang a ni. Eng ang pawhin an hipna nain, an nawrna hi hnar har mahse; an thu hnuaia intulut tura duhthlanna tawp siamtu chu KEIMAH ka ni.

Tichuan, tlemin pen belh hlek ta I la. Ringtu inpawl khawm, kohhrante zinga mi hnawksak berte zinga pakhat pawh hi kan pawm duh tak tak a nih chuan MAHNI vek hi kan lo ni a. Kohhran ro chhan, kohhrana buaina tipunluntu, kohhran hmel tibal zualtu, etc pawh hi kan puh phal lo mai mai thin pawh a. A nihna takah chuan MAHNI inman lote avang vek, MAHNI  hi kan lo ni zel a lo ni.
Keimah a Thlarau Thianghlim zalanna daltu lian ber pawh THIL DANG  emaw ka tih kha, MAHNI  bawk hi a lo ni a.

Pastor Horatious chuan, “ mi a lo pianthar hian a nun-ah indona reh ngai lo tur chawh thohin a lo awm a,khawve mi nihna/mihringhlui zia chu vawi lehkhatah che thei lovin rah behin a awm a, mahse chu ze hlui lo harh chhuak thar leh thin chuan  amah a thlarau awm chu a damchhungin a do tawh thin” (a sawi ang takin ka tarlang thiam ta chiah lo) a ti a. Chu ze hlui lo thangharh leh thin kan do ber tura pawh chu MAHNI kan tih hi a ni.

Lal Isuan LK 14: 26-27 ah chuan – “ Tupawh ka hnena lo ka chuan, a pa te, a nu te, a nupui te, a fa te, a unau te, a farnu te, ama nun nen lam pawh a huat loh chuan ka zirtir a ni thei loving” a ti a. Ringtute hian huat emaw do hmaih kan neih thin pakhat pawimawh em em si chu ‘A MA NUN NEN LAM PAWH’ tih lai a hi a ni.

HNAWKSAK BER DO HLAWHTLIN HLAWKNA
Hmuhchhuah tur dik hmuhchhuah leh do tur dik do hlawhtlin hian hlawkna nasa tak a nei a. Chu chu kan sawi hmaih thei loving. (chipchiarin erawh ka ziak hman ta lo)

Roreltute 7: 16ff
An Hmelmate tizama, tlawm tirtu – indona hlawhtling hmachhawn tirtu hi a ho angreng hle mai. “BEL VUAK KEH A, A CHHUNGA ENG PHO CHHUAH”   hi zuk ni teh daih a! (tum khat chu he thu hmang hian Lalpan he ti zawng hian min pawl tlat tawh a ni)

Chutiang bawk chuan, Pathian Thutakin an Nun a vuak keh sak te Nun-ah hian ENG  danglam tak pho chhuahin a awm thin a. Hmelma (setana/thmena hrang hrang) an hmachhawnin he ENG hi an ralthuam tha ber a nih avangin HNEHNA  an chang leh thin a lo ni. Nun vuak kek saka awmte hian Lalpa hi Thlarauin an fak thin a, rinna in  an pen a, hnehna puanzar hi an lek chhuak thei thin a lo ni.

Mahni inhmuhchhuah leh do tur dik do hlawhtlin hian thil a van lo su kaw nasa thin em.

Illustration:
1.    Tenawm zu zuar leh keimah (to be continued)
2.    Dtl Upa-te & BMP buaina a Inremna Mittui luan tirtu (to be continued)

THI TLAK - LAL ISUA

Mat 26: 66 - Tin, Puithiam lal ber chuan a silfente a pawtthler a, "Pathian a sawichhe ta; hretu dang engah nge kan ngaih tawh ang? Ngai teh u, Pathian a sawichhiat zia chu tunah in hre tawh e. Eng tin nge in ngaih?" a ti a. Anni chuan, " Thi tlak a ni" tiin an chhang a.

Thuthlung Thar-ah hian "THI TLAK" tia a Pathian Thu-in a sawi leh a sawi fak si loh mahse ‘THI TLAKA” ngaih hi mi tlemte kan hmu a. Chung zinga sawi hmaih theih loh mi langsar pahnih kan neihte chu - BARABA  leh LAL ISUA te hi an ni.

BARABA : A ni hi, chanchintha ziak hrang hrang a tarlan dan chuan;
1.  Helte zing ami tualthattu (MK 15: 7) a ni.
2. Helna leh tualthah avanga tang (LK 23: 25) a ni
3. Suamhmang (John 18: 40) tiin tarlan a ni.
4. Mi tang hmingthang tak (MT 27: 16) tiin kan hmu bawk.
He tiang mi tawrawt, Rome sawrhkar rorelna duh lova helte zing ami hi sawrlai lai thuneihna fawng vuantute tan chuan khawtlang leh ram tana mi hnawksak leh hlauhawm a ni ngei ang a. Thi tlak tiin Bible hian a chungchang thu  hi tarlang chiah lo mahse. Rome sawrkar aiawh leh Juda mipui rorelna hma a Lal Isua nen khaikhin a nih danah hian THI TLAKA NGAIH TURTE ZING AMI  a ni ngei ang.

LAL ISUA    : Thi tlaka ngaih, chanchn tha ziaka kan hmuh dang awm leh chu; Lal Isua hi a ni a (Mat 26:66). Marawh chu Baraba ang lo takin a chanchin chanchintha ziaktu ten an record dan erawh a danglam hle.
1.    He mi danglam tak hi Pathian Fapa tia inchhala kha a ni a.
2.    Hebrai 4: 15 ah chuan, “keimahni anga kawng tinrenga thlemna tawk tawh sual erawh chu sual lo” a ni.
3.    Baptistu Johana chuan – Pathian beremno(Joh 1: 29)
4.    Heng bakah hian mi a tihdam thu te, tlachham leh pachhiate a khawngaih ziate, sual ngaidamtu a nih zia te leh mipui tam tak tana thilmak (miracle) nasa tak a tih ziate pawh sawi sen loh chanchin kan hmu.
5.    Sakhaw rawngbawltu leh Juda Upa ten nasa taka an do rawn a, thu hretu derte nen an puh chhiat lain Rome sawrkar aiawh rorelna hma a a din mek laia Pilate-a Nupui in a lo hmuh ve dan chuan – MI FEL TAK tih a ni.{Kha mi fel tak chungah khan engmah tisuh” (MT 27: 19)}
6.    A hun laia a sawrkar rorelna a mipui aiawh roreltu Pilata meuh pawhin Isua a hmuh dan hi chiang takin tarlan a ni. “In hekna thuah khan he mi chunagah hian engmah sual ka hmu lo a ni. Heroda pawhin a hmu hek lo… thihna khawp meuhin engmah a ti lo ve… ka chhuah mai dawn a ni” (LK 23: 14-17)

He tiang mi, roreltu te pawhin a chungchang thu a, thiam lohna an hmuh loh – mi fel, sual reng reng hre lo, beramno ang maia pawisawi lo, etc ni mahse THI TLAKA NGAIH   a ni hi thil mak tawp a van ni em.

Mi sual, an phu reng vanga thiamloh chantirte pawh hian – thih hmabak rorelna an chunga a tlak mauh chuan na tiin an kun tlawk tlawk thin.
Illustrations:
1.
2.
Khawvel rorelna hma a thi tlak nih chu sawi loh, Pathian mi pungkhawm thinte zingah hian a tuate emaw hi kan bul a mi ten emaw kan chunga lung nih lohna hmutu ten – “ Mi sual pa/nu, tenawm pa/nu, bum hmang pa/nu,…etc” min tit a se. Heng mite hi thih ngamin kan bei duh hial ang. A chhan chu, kha min puhna kha a dike maw dik lo emaw, mi pangngai nia inchhal vet e tan chuan A NA a ni.

Lal Isua erawh hi chu a chunga rorelna a tlak mek lai hian, “ Beram no a hmul mettu hma a a ngawi reng ang khan…( ), he mi thianghlim, sawiselna tur reng reng nei lo hian, a thiamthu a sawi lo va, a nihna ni hauh lo chu a nihna a pawm a tul avangin THI TLAKA NGAIH  a ni ta a ni.

Ngaihtuah chian poh veleh hian a mak a, mi fel, thiam lohna nei lo THI TLAKA  ngaih a nih maina dan hi eng vang nge ni ang? Tih zawhna hian a zui lo thei lo.

A chhanna chu “har lote” amaherawh thlarau puina tel lova, lung si taka pawm thiam harsa tak mai si hi a ni a. Chu chu eng dang ni lo vin…
Mi sual, tawmkai lo,… Pathian rorelna hma a, thiamthu sawi tur pakhatmah nei lo, THI TLAK DIK TAK  ‘nang leh kei mah vang’ a ni.

A chunga rorelna zawng zawng hi – Anchhe dawng, misual, nang leh kei aiawhna kha a ni (Is 53: 5)
Kan pawm emaw pawm lo emaw, Anchhe dawng, thi tlak, khenbeh tlak, nuihzat leh deusawh tlak, mi dangte chil chhak hlawh tlak lek kha KEMAH/NANGMAH CHIAH  kha ka/I ni a.

Khawvel rorelna hmaah ni lo vin, Pathian rorelna hma a, THI TLAK dik tak zawka pawh “NANG LEH KEI HI” kan ni. A nihna takah chuan, kan kiang amite hnen atang hian – Mi sual pa/nu, tenawm pa/nu, bum hmang pa/nu, tlaktlaina nei lo pa/nu, etc tihte pawh hi hlawh I la, heng hi kan nihna chiah chiah zel a ni.

Mihring hlui zia-ah hian beisei tlak reng a awm lo va. Chutiang khawpa lak tlak loh ka/I nih avang chuan, he silfen hi Lal Isuan ka aiawh a  inbelin, Mi fel, sualna reng reng nei lo khan  ka / nangma aiawhin – THI TLAK A NGAIH A LO NI TA A NI.

Ii Kor 5:21 – “ Amah-ah chuan Pathian felna kan lo nih theihna turin, sual reng reng hre lo chu Pathianin keimahni avangin sualah a siam” ta a ni.

Baraba, kei misual ti zalen a, Mi fel Isua Krista –khenbeh a awm hi, ka aiawhna, Pathian hmangaihna luang chhuak dik taka van ni em (Rom 5:8).

Lalpa chu fakin awm mawlh rawh se.

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)