KA NU LEH PA

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

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

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

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

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

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

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

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

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

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

What a difference God has made for a fallen human

(EPHESI 2:1-10)

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

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

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

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

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

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

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

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

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

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

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

Than coming to the text and theme;

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

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

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

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

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

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

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

“No” they replied.

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

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

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

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

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

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

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

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

But friends, this is not the end.

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

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

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

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

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

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

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

CHILD DEDICATION

(According to BCM tradition)

ORDER OF SERVICE

In obedience to what the Bible says the Baptist Church practices child dedication; and it is always a very important rite in the church. Families dedicate their children together in local churches.  As we dedicate the child this morning, let us all witness this act of child dedication with prayer.  I will read the word of God from ________ first to guide us in our dedication of the Child.

Bible reading:  Deut. 4:6-10,   Mark 10:13-16, etc

Name of child: (minister will make known/announce....)
Date of birth: (-do-)

The parents may come forward as I will be asking questions to them.

To the parents:  
Dear parents, you have come forward to dedicate your child to God. By bringing him/her for dedication, you are not only confessing your faith in Christ,  but also show your desire that the child may grow in Christian life,  knowing the will of God among the people of God who are here are witnesses.  I will ask you questions, please answer these questions from your heart.

Minister: Are you really willing to dedicate your child to God?

Parents: Yes, we do.

Minister: If you are willing to dedicate your child to God will you bring him/her from childhood   in the fear of the Lord, and also guide him/her to the knowledge of Jesus Christ?

Parents: By the help of God we will

Minister: Will you bring the child in faith, holiness, truthfulness, love and good witness of the Lord Jesus Christ?

Parents: By the help of God, We will  

Minister: Will you live a life that is exemplary in the standard of being the followers of Jesus Christ and guide him/her in accordance with the teaching of the Bible and norms of the Church?

Parents: By the help of God, We will

Minister:   (Congregation may stand as a sign of support)
My dear child ________________, in order that you may take part and share in the reign of God in heaven, may truly become member of the church of God here on earth I dedicate you, today to the God Almighty, our Creator and our Saviour.

May the Triune God, the Son Jesus Christ, and the Holy Spirit bless you, keep and protect you, and shine His face like the sun upon you now and forevermore.

Giving Certificate:

Prayer:  Lord, our Almighty God, we thank you for this child ________________. As we have dedicated him/her to you Lord, may you guide, strengthen, protect and sanctify him/her all the day of his/her life. Enable and strengthen the parents to fulfil the promises they have made, so that under their care he/she may grow up in the fear and knowledge of your love and in devotion to you through Jesus Christ our Lord to Whom with You and the Holy Spirit one God in wisdom, power and love, we our offer thanks and praise now and always through Jesus Christ our Lord Amen.

PRINCIPLES APPLICABLE FOR RELEVANT STRATEGIES OF COMMUNICATION IN CHURCH MISSION (1)

{Academic Seminar Paper, presented(to be) on 29th, Oct,2015 at Serampore College, Serampore}

1. Introduction                  K.Lalzarliana
What has been called "the Great Commission," the task of evangelizing the world, was given to the church.  Therefore, from its inception till now, the church has been involving to this great work and endeavor by applying and adapting various methods and strategies. Though it has many experiences of great works of God by getting various profound achievements; on the other hand, there are also unresolved problems among Christian communicators which often impede or obstruct the effective process of the church mission. If these problems are being solved, it is opined that - many mission minded people who actively involved in church mission could have more gains or achievements.

However, in this paper, attempt will be made to disclose the value and effectiveness of certain principles that have been neglected and sometimes omitted by many mission minded people; which at the same time, are believed to be helpful to solve various problems, helpful towards building – rapport; participatory, interactive and relevant communication, etc. And therefore, in order to present these principles applicable, it may, first of all be appropriated to develop a functional methodology.(2) And this functional methodology will be drawn through the principles, guidelines and documents produced by the World Association for Christian Communication (WACC).(3)

2. Christian Principles of Communication as the Basis for an Operative Methodology 
The World Association of Christian Communication (WACC) adopted its Christian Principles of Communication in 1986. It is an official WACC document which was drafted to guide the members of the Association in their thinking, planning and working. The document states, “These principles should guide the work and mission of Christians in communication”(4) and “to examine their communication practices and policies on the basis of the Good News of the Kingdom”.(5) Though the WACC recognized mainly the problems of the existing structure of the mass media and the impacts of information and communication in general, the principles also demonstrate its interest in encouraging communicators to engage in people’s communication process and Christian mission.

Since they are to be used as the basis or guiding principles in disclosing and identifying principles applicable for relevant strategies of communication in church mission, these principles are highlighted as follows:

2.1. Communication from a Christian Perspective
According to the WACC document, the kingdom of God, the proclamation of the Gospel, human beings and other creations, and Christ’s own communication and so on are at the very centre of Christian communication. The document states, “Jesus announced the coming of God’s Kingdom and commission to us to proclaim the Good news to all people until the end of time. Hearing the Good news, living by it and witnessing to it, is the basic calling to all Christians.”(6) Jesus, through his act of self-giving took initiative to communicate the good news of the kingdom of God which addresses itself not only to the whole person and to all people, but also to all creations. Thus, as Jesus set an example, all Christian communicators are also expected to communicate the gospel of love and to show action of self-giving love in their communicative process.(7) Moreover, since Christian communicator proclaims God’s kingdom where God reigns and in which the will of God is done, and that every individual could partake in it, there is no distinction in Christian communication. Rather Christian communicator proclaims oneness and unity by witnessing to the one body of Christ.

The document also recognized the church as a community of believers which is chosen as the instrument for promoting the kingdom. Thus Christian communication sees the church as a means to embody and testify to the central value of the kingdom, in which oneness, reconciliation, equality, justice, freedom, harmony, peace and love are given precedence.(8) The document further notices the importance of an act of worship in which sharing and action of communitarian living prevail among the worshiping community. Furthermore, every Christian communicator is challenged to witness to God’s transforming power in all areas of human life. Because of this, the glory of God and the joy of the people are taken very seriously in Christian communication.(9)

2.2. Communication Builds and Shapes Community
WACC builds on the assumption that genuine or effective communication cannot take place where there is division, alienation, isolation and barriers that disturb prevent or distort social interaction. Just as the document states that “one aim of our works is the breaking down of all kind of barriers which prevent the development of communities with right and justice fall all”,(10) every Christian communicator is directed to work for building up community. It further states, “True communication is facilitated when people join together regardless of race, colour or religious conviction, and where there is acceptance of and commitment to one another”.(11) The statement therefore indicates that the concern for community occupies a central place in the WACC. In Jesus’ ministry, one can also see this concern for community, for example, the calling of the disciples, the innumerable feasts which Jesus partook, the institution of the Lord’s Supper, and the resurrection appearance etc., all affirm Jesus’ desire to enable community. Since the words ‘communication’ and community’ come from the same root word ‘communis’ which means ‘to share’, any true communication should enable building and sustaining community.

2.3. Communication Enhances Participation
One of the most serious concerns of the WACC in Christian communication is participation. This concern arises from the WACC’s belief that participatory communication “can give people a new sense of human dignity, a new experience of community, and the enjoyment of fuller life”.(12) For the WACC, communication is by definition, participatory in a two way process.(13) It refers to the full involvement of participants in communication processes and includes giving individuals access to communication channels and enabling them to participate freely and equally in any Christian communication. Since participatory communication shares meaning and establishes and maintains social relationship, every Christian communicator is anticipated to maintain this principle in their communication process.

Though the WACC stresses its recognition of individual participation in modern communication process especially in Mass media, it also makes concerted efforts to anticipate participatory communication within the body of Christ. This communication demands that the believer, having been incorporated into the body of Christ, ought to participate according to the grace given him/her in the planning, implementation, evaluation, etc., of the communication that builds and sustains the body of Christ. It is essentially necessary to stress the importance of communication which could not only provide space or platform for participation but also facilitate the expression of people’s needs and priorities through effective communication.

2.4. Communication Liberates
Though the WACC stresses its focus on liberation from the power or hegemony of modern Mass media, the focus can also be integrated with the church’s mission in general. The document clearly showed where the WACC stands with regards to liberative dimension of communication. It states, “Communication which liberates, enables people to articulate their own needs and helps them to act together to meet those needs. It enhances their sense of dignity and underlines their right to full participation in the life of society. It aims to bring about structures in society which are more just, more egalitarian and more conductive to the fulfillment of human rights.”(14) It further states, “Genuine communication presupposes the recognition that all human beings are equal worth. The more explicit equality becomes in human interaction, the more easily communication occurs.”(15) In the Bible, Yahweh is seen as the God who entered into human history to liberate the oppressed. This liberative dimension of God’s communications is found in different parts of the scripture as seen in the Exodus event. Thus, as Joshva Raja says, “Mission should be liberative in its praxis, liberating people from exploitation and the force of hegemony… Church and the Christian institution should show solidarity with communities at the margins who are affected by the dominant groups.”(16) In line with this statement or liberative dimension of God’s communication, the WACC appeals to all Christian communicators to persuade their communication for a liberative purpose.

2.5. Communication Supports and Develops Culture
The term “culture” may refer to the complex collection of knowledge, folklore, language, rules, rituals, habits, lifestyles, attitudes, beliefs, and customs that link and give a common identity to a particular group of people.  It also refers to the environment that humans create as social beings.(17) Since every human being is totally immersed into his/her culture, this limits as well as creates the possibility to engage in communication. The WACC holds that “people’s basic culture and need for cultural identity are part of the dignity of the human person”,(18) and affirms that “many countries and people are now rediscovering and redefining their basic cultural identities. This is particularly urgent where culture, language, religion, gender, age, ethnicity or race have been attacked or treated with contempt by members of other cultural groups.”(19) Hence, Christian communicators are anticipated not only to nourish and strengthen other culture but also to support and develop indigenous forms of communication. Moreover, they are also expected to cultivate symbolic environment of mutually shared images and meanings which respect human dignity and religious and cultural values.(20)

2.6. Communication is Prophetic
Prophets are regarded as ones who bridged the gap between God and human or the world. Through the medium of the prophet, God communicates with human. In a similar way, the WACC appeals to all Christians to be prophetic in their communication process in the context of oppression, discrimination and marginalization. The prophetic vocation is to be exercised within the context of the conflict between powers and powerless. It is the responsibility of the church or Christian communicators to exercise the role of prophetic communication combining the memory of freedom in Christ and the vision of God’s community. The document states, “Prophetic communication expresses itself in words and deeds. Such prophetic action must be willing to challenge the principalities and powers, and may carry a high price.”(21) Furthermore, since lies and half-truths are a great threat to communication, the document further appeals to all Christian communicators to serve truth and challenge falsehood and help people to distinguish truth from falsehood.(22)

3. Principles Applicable for Establishing Relevant Strategies of Communication
Based on the above WACC document, the following principles are therefore presented as suggestions towards working out relevant and helpful strategies of communication. It is believed that, besides the above mentioned, these principles will allow more individuals to participate and open a wide range of space or platform for presenting effective communication in church mission.  However, the presenter does not claim to come up with fool-proof readymade strategies, but will present principles that could help give directions for any mission minded people or any individual responsible in creating and establishing relevant strategies of communication in church mission.

3.1. Principle of Formulating Basic Theological Foundation 
Establishing communication principles that underline the significance of theological foundation is a vital need of church mission. It is necessary because formulating reliable basic theological foundation will help the church or any committed person to study and apply God’s example in the effort to communicate the gospel. It will also help committed person to learn and how to engage him/her-self in God’s work according to his way, and will also help to find out the best way to involve in the ministry of communicating the gospel. In other words, this will facilitate mission-minded people to participate and provide space for others to take part in the communicative acts of God. The following significant points are suggested for consideration under this aspect.

3.1.1. Formulating Communication as Theological Concept
Today a growing number of theologians see communication not just as an activity which needs a theological dimension. They either see communication not as one of the many areas of theology or are looking for a theology of communication. They rather project communication as a basic principle and essential dimension of (any) theology.(23) According to this perception, God is seriously seen as a communicating God and his expressions are also considered as communication. The very creation of God, incarnation, Trinitarian nature of Divine, giving of the Holy Spirit, revelation and the whole salvation history, etc., are seen as an acts of God’s self-communication. Moreover, it can also rightly be said that the self-communication of God finds its fullness in the life, death and resurrection of Jesus of Nazareth. Thus, looking from communication perspective, one can rightly consider that the central theme of Christian traditions is the idea of God’s communication.

To substantiate this, the Bible clearly records God as one who is always in communication with creation, especially with human beings. The very creation of humans is seen as an act of God’s self-communication. In creating human beings in his or her image and likeness, God gave human beings the capacity and need to establish communicative relations with each other. Karl Rahner clearly mentions that what is communicated in this self-communication of God is not something about God, but that God shares God’s self with humans in an ontological sense.(24) In realizing all the above views, one can therefore conclude that the concept of communication is right from its beginnings a theological concept. Gisbert Greshake, probably the first to express his view on communication in theological circle, substantiated the mere word of ‘communication’ as, right from its origin a theological expression, Rahner quoted, “communication is from its origin a decisive theological idea which grounds in Christian revelation and has as its theme the centre of the Christian understanding of God and the world.”(25)

Communication is thus a theological principle or a concept which reliable to guides and directs the way how human see, study and live a Christian faith and other. Communication is a fundamental divine fact, and is also a fundamental human fact. The church which is called to communicate the words of God should be constantly aware of this fact in its life, witness and mission. This theological foundation and concept is what the church needs to implant and develop in the minds of its people in creating communication strategy and witnessing the words of God.

3.1.2. Formulating Principles Applicable for Missiological Communication 
In developing a theological foundation of Christian communication, several theologians have presented different theological aspects or bases which have theological significance, for example M. Thomas Thangaraj listed six aspects of God’s communication,(26) Frenz-Josef Eilers also listed the four dimension of communication in which the inner Trinitarian communication, revelation, incarnation and church as communication are considered as the four basic steps.(27) Obviously, each of these aspects or dimensions could bring to light the indispensability of divine communication into church mission. At the same time, as long as the church and the people of God are participating in the communicative realm of God, it is inevitably necessary to present and develop Missiological communication principle in order to enlighten committed people and to build up individuals’ perception on mission and Christian communication.

Though it is not possible to present in detail due to limited space, based on the above suggestion, the presenter would like to present here some important elements to exemplify Missiological communication principles as formulated by Viggo Saagard. These principles however can be considered as example guidelines and principles applicable in Missiological communication and are believed to be relevant in this contemporary situation and context. According to Saagard, Missiological communication starts with the commission given by Christ, Missiological communication place the person at the centre, Missiological communication is receptor oriented, Missiological communication is centred on community, Missiological communication is a process, Missiological communication needs good research and information, and lastly Missiological communication uses approaches that are based on cultural context of the receptor.(28) In line with these above examples, the presenter here further suggests the following principles for developing communication strategy in church mission.

3.2. Principle of Using Trinitarian Model of Communication
Belief in God as Three-in-One is as old as Christianity itself.(29) According to Maylene the term was first used as ‘Trias’ by Theophilus, the Bishop of Antioch in AD 180 and later by Tertullian as ‘Trinitas’ (30) to signify that God exists in three persons. In this Trinitarian perspective, Father, Son and Holy Spirit are intimately communicating to each other in their inner Trinitarian movement. These three persons also live in the supreme mystery of oneness in perfect, loving intercommunion.  Because of this intimacy and oneness in Trinitarian life, it is possible to assert that God is rich in relationships, communication and love for all people. This God models to every individual what the dynamic Trinitarian life is all about - communication, relationship, affection and participation, must be our guiding communication principle. Therefore, the quality of Christian life or communication is to be based on the imitation of this interior life of the Trinity. And Trinity would also become the model for every human community.

For Eilers, in Trinitarian communion, the dialogue between the persons is ongoing.(31) God sent Jesus Christ to the world; He revealed the Father and the Holy Spirit. He further quoted Martini’s statement by mentioning that, “It is also the Holy Spirit who ‘opens’ the Trinity to the world and at the same time unites the world to the Son and the Father”.(32) Therefore, considering this mystic nature of God, it is possible to assert that in Trinity, one can see communicating God, a sharing God, interacting God and participating God.

In the context of developing and rapidly progressing world of today, this Trinitarian model of communication can become a guiding principle for many people. Because, many people, including people of different mission fields and stations are still facing various problems like poverty, illiteracy, starvation, exploitation and danger of losing their identity. All these factors not only hinder effective communication, but prevent or cause to restrict people from active participation in their own communitarian lives and to others. Due to these hindrances and failures in communication; as a result, relationships and the enthusiasm to participate in the communication process between individual, neighbour, and family, even in the church are in decline. In such a situation, the role of the Trinitarian communication would be very applicable. Since Trinitarian communicating God is the God who creates human beings as His image and likeness; because of this very nature of God in human, human beings are able to communicate, and this could be taken up as a model for communicating the gospel.

3.3. Principle of Using Incarnation Model of Communication
Incarnation is, according to Viggo Sogaard, “the climax of God’s Communication”(33) and for Eilers, “the high point of God’s communication”(34) with human. It is a demonstration of God’s self-communication and willingness to identify with those who are to receive his message. From the creation of the world, God has been communicating himself to humanity. He expressed himself at the time of creation; He not only spoke and accompanied with human, but also let his son live too in a social context and led his people into a warm community of believers. By sending his son, He bridged the gap between him and humans and communicated in a way human beings could understand. Incarnation is also the highest expression of God’s giving of self in love. Through incarnation, God was bending down to disclose himself through ordinary situations of human life, thus completely becoming relevant to the context of human beings.(35) In other words, incarnation is an indication of God’s love, acceptance, and respect for humanity. It is also a mark of receptor-orientations that he has chosen frame and references of human beings rather than demanding that human uses his. In doing so, He built a bridge all the way across from his frame of reference to human beings. Through incarnation God has confirmed his approval not only of human form but language as a worthy vehicle to communicate heavenly truth.

Therefore, communication through incarnation is being involved in a context, entering into the real problems, issues and struggles of the people. When God incarnate in the form of human as his beloved son Jesus Christ, he did not just speak to the Jews, but he became a Jew and identified himself with all aspects of the Jews’ life.(36) Through this primary model, God not only seeks an interactive relationship with human but invites every individual to participate in his communication realm. Likewise, our church mission has to be framed and modelled on this incarnation communication.

3.4. Principle of Developing Reign of God-Centred Model of Communication
Trinitarian model of communication leads the presenter to present the dominant theme of Jesus in the gospels, the reign or kingdom of God. It was centred around Jesus’ proclamation in his earthly life on earth. This one phrase sums up his whole ministry and his whole life’s work. However, it is possible to assert that every thought and saying of Jesus was directed and subordinated to one single thing; i.e., the realization of the reign of God upon the earth.

As seen in the scripture, the characteristic of the reign of God would be - love, peace, justice and participation.(37) The reign of God is where persons from all walks of life are invited not only to participate but to enjoy and to share the love of God and living in harmony and equity with all individual. This reign of God model could be a very powerful tool in communicating the gospel. As Jesus gathered his disciples to be the seed and the beginning of God's Reign on earth and Jesus sent the Holy Spirit to guide them, he continues to call all people to come together around him and to spread the kingdom of God across the entire world.(38) Having this vision and realization of the reign of God, the church can also establish the community of the reign of God where every individual could participate, enjoy, and share the community of the love of God, peace, justice and freedom. This model of communication as apparatus to formulate strategy has to be developed in communicating of the gospel.

3.5. Principle of Using Holistic Model of Communication
As Julian Saldanha says, the main concern of Holistic approach that the presenter wishes to present here is “to avoid separating the proclamation of Jesus Christ from the struggle for what he stood for. And the effort is to embody the value of the Kingdom of God in society: peace, justice, freedom, brotherhood, concern for the needy and respect of for human right”.(39) According to this approach, missionaries or any gospel communicators have to focus on the felt needs of human beings. Moreover, immediate human needs such as socio-economic problems, injustice, sickness, starvation, ecological problems and many other concerns can also be included. Therefore, in order to respond to the felt needs of the people - Medical help, skill training, school education, relief and developmental works, social works, and dialogical methods of communication can be utilized as a means. Since this principle concerns not only saving individual soul but aims for the well-being of every individuals, it could be one of the most powerful method employed in church mission.

3.6. Principle of Utilizing Indigenous Forms of Communication
In order to pursue cross-culture mission, some churches have often been employing the principle of the three indigenous process, i.e., self-supporting, self-propagating and self-governing. The purpose of this principle is to create an authentic Christian community. But, on the other hand, though the church strives to achieve its goal in these ways, it often tends to forget or ignore the effectiveness of indigenous forms of communication for and in presenting the gospel message.

As every culture has its own forms - song, dance, festivals, plays, storytelling, and symbols and so on, such Indigenous forms of communication have to be emphasized and utilized in communicating the gospel. Since these channels allow local people or particular groups of people to communicate among themselves and provide space to participate in communication process, it can be one of the most powerful tools for establishing participatory as well as interactive communication in the process of presenting the gospel message. Moreover, since missionaries are often been accused of destroying their (natives) culture, and being accused of trying to implant a duplicate culture to other culture; this form or principle of communication can also be utilized as a mechanism to safeguard particular identity, tradition, custom and culture from assimilation and exploitation phobia.

3.7. Principle of Learning Language as a Starting Point to Focus on Socio-Cultural Context of the Receptors
In some places, missionaries are sometimes accused of not taking an interest in the social-cultural context of the people. In those places, they are accused of not only destroying the culture, but dividing the society of the people they served. Obviously this could be one of the reasons why number of missionaries failed to present effective communication and ignored the significance of participatory communication. In such a situation, it is tremendously necessary for the missionaries to learn the socio-cultural context of their receptors. Though learning of social cultural context of other people can take place in different ways, the first and foremost step that the missionaries have to take up is to learn other language. Therefore, here the presenter strongly recommended that - laying emphasis on the necessity of learning the other’s language and of adapting oneself as a principle for church mission.

Failure in learning and speaking the native language is one of the big stumbling blocks that the missionaries/communicators have been facing in various Christian missions till today. (40) Since language is an integral part of every culture and the most important means of learning a new socio-cultural setting, church has to take this up. Hesswelgrave says, “If one wants to communicate Christ to the people, he must know them. The key to that knowledge always has been, and always will be, language”.(41) And apparently, the mother tongue is believed to be the best medium for communicating the gospel as well as to attract people for establishing more participation in Christian communication process.

3.8. Principle of Establishing Intercultural Communication Training Programme
Though the church is aware of the necessity of providing proper training to its missionaries, lack of infrastructure and facilities for missionary training programme and financial problems has prompted it to send out missionaries after giving them only the most rudimentary training.  The lack of formal missionary training could create adverse effect on the life and work of missionary, and the success and failure of the missionaries in communicating the gospel across cultures largely depends on the kind of knowledge they have gained about the theories and practices of intercultural communication of the gospel.

Thus, it is imperative that the church must give up sending out missionaries without giving proper training. For Herbert Kane, it is an act of consummate folly for anyone to proceed to the mission field without professional as well as theological training. Missionaries needed training in cross-cultural communication, missionary anthropology, the history and theology of mission, world religion and contemporary issue. He believed that it is time to call halt to the unsatisfactory procedure of sending out missionaries who were not adequately prepared. He stated that, “We should do our very best to send out fully qualified missionaries. Anything else is unfair to the national churches and dishonouring to the Lord”(42)  Therefore, if the church wishes to reap a better achievement in communicating the gospel and wishes to take seriously the task of communicating the gospel, the church should provide and establish intercultural training programme to all its missionaries.

3.9. Principle of Giving Attention to Ground Reality and Research-Based Approach to Planning Strategy
In relation to the ‘felt need and real need’, F. Engel, in his book ‘Contemporary Christian Communication: Its Theory and Practice’ mentioned an overriding principle when he stated that “people will not listen to the gospel message and respond unless it speaks to the felt needs.”(43) This leads to the necessity of giving attention to the ground reality and research base in planning strategy. Or in order to find out people’s felt needs and their real needs, one has to give attention to the ground reality and make strategic plan according to the research base. In order to do so, we can follow the functions of communication research in strategy development for church and media as given by Sogaard. According to him, “research can be used to: sharpen the vision, provide information on the audience, make receptor-oriented communication possible, help evaluate media products and programme, assist in strategy development, direct in goal setting, guide in planning, test the effectiveness of ministry, and reveal the necessity of seeking the direction of God.”(44)

In line with the above suggestion made by Sogaars, here the presenter would like to present three ways for doing it: by empowering people with information, by training them to do research themselves, and lastly by formulating reliable principle which gives attention to ground reality and research based planning strategy. It is vital that the church takes this principle very seriously.

4. Conclusion
In Many Bible narratives, God is shown as one who is engaged in the human communication process in variety of ways (45). God shares His care and love within the limits of human understanding, and expresses this within the framework of human communicating abilities. He also conceded to people’s demands in order to show them that He participates in their communication process. His involvement in the midst of human lives is thus seen as an interactive participation. Therefore, God and human beings mutually participate in this communication process by which both participants tried to understand, share and interact with each other. In the same way, the New Testament also portrayed Jesus as one who interacts with his disciples and with his hearers. In order to interact with his hearers or disciples, He was willing to use human culture, language, life-situation, and context. Through this, Jesus tried to build relationship or a community of love where every individual could participate in it. Therefore, if the church desires more fruits in communicating the gospel and wishes to take seriously the task of communicating the gospel among the various cultural and ethnic groups in India and abroad, and if she expects a more productive ministry, it must follow the example set by God and Jesus. And it is suggested that she may be able to do so by incorporating applicable principles suggested above which are believed to be relevant in communicating the gospel.

Endnotes/References:

1. This topic is part of – “Communication Strategies of the Mission Department of the Baptist Church of Mizoram”, M.Th thesis written by (me) the presenter. In order to make more relevant for the ‘Academic Seminar’, organized by Serampore College (Theology Department), few changes as well as modifications have been made.
2. Methodology is the systematic, theoretical analysis of the methods applied to a field of study. It is also defines as the general research strategy that outlines the way in which research is to be undertaken.
3. The World Association for Christian Communication (WACC) is an international organization, which was formed following the merger of the World Association for Christian Broadcasting (WACB) and the Coordinating Committee for Christian Broadcasting in Oslo in 1968. It is an international NGO registered as a charity in both Canada and the United Kingdom. It is a worldwide network of ecumenical Christian communicators whose global office is based in Toronto. It is a membership organization bringing together some 1,500 institutions and individuals in more than 100 countries. Organizations and individuals become members of the global Association, organized for practical purposes into eight Regional Associations (Africa, Asia, Caribbean, Europe, Latin America, Middle East, North America and Pacific). It was formed to promote communication as a basic human right, essential to people’s dignity and community. Rooted in Christian faith, WACC also works with all those denied the right to communicate because of status, identity, or gender. It advocates full access to information and communication, and promotes open and diverse media. WACC strengthens networks of communicators to advance peace, understanding and justice. See. John Joshva Raja, Facing the Reality of Communication: Culture, Church and Communication (Delhi: ISPCK, 2001), 22. Also See. http://waccglobal.org/en/about-wacc.html, (October,8,2015). Hereafter, WACC will be used.
4. John Joshva Raja, Facing the Reality of Communication: Culture, Church and Communication (Delhi: ISPCK, 2001), 332.
5. Ibid., 328.
6. Franz Josef  Eilers, Communicating in Community (Indore: Satprakashan Sanchar Kendra, 1996), 328.
7. Ibid.
8. Ibid.
9. Ibid.
10. Christ Arthur, Religion and Media: An Introductory Reader (Cardiff: University of Wales Press, 1993), 278.
11. Ibid.
12. Ibid., 279.
13. Ibid.
14. Ibid., 280.
15. Ibid.
16. John Joshva Raja, Introduction to Communication and Media Studies (Bangalore: National Printing Press, 2008), 202.
17. Ibid. 93.
18. Christ Arthur, Religion and Media: An Introductory Reader, op.cit., 280.
19. Ibid.
20. Ibid., 281.
21. Ibid.
22. Ibid.
23. Franz-Josef Eilers, Communication in Community: An Introduction to Social Communication (Indore: Satprakashan Sanchar Kendra, 1996), 32.
24. Karl Rahner, Foundation of Christian faith (New York: Seabury Press, 1978), 117. According to Rahner, “God’s self-communication means, therefore, that what is communicated is really God in his own being…that objectivity of gift and communication which is the climax of subjectivity on the side of the one communicating and of the one receiving”.
25. Ibid.
26. M.Thomas Tangaraj, “Toward a Theology of Communication: A Christian Perspective” in Communicating the Gospel Today, edited by Gnana Robinson  (Madurai: Vanguard Press,1086), 59-65. In his ‘Biblical foundation’ there are six aspects of God’s communication such as; God’s communication dispels darkness, God’s communication affirms personhood, God’s communication enables community, God’s communication sustains dialogue, God’s communication awakens self-consciousness, God’s communication exemplifies participation.
27. Franz-Josef Eilers, Communicating in Ministry and Mission: An Introduction to Pastoral and Evangelizing Communication (Bangalore: Brilliant Printers Pvt. Ltd, 2004), 23.
28. Viggo Sogard, “Go and Communicate Good News” in  Paradigm Shifts in Christian Witness, edited by Charles E.Van Engen, Darrell Whiteman and J. Dudley Woodberry (New York: Orbis Books, 2008), 62-65.
29. Louis George Mylene, The Holy Trinity (London: Longmans, Green and Co., 1916), 62.
30. Geevarghese Mar Osthathios, Sharing God and a Sharing World (New Delhi: ISPCK, 1995), 1.
31. Franz-Joseph Eilers, Communicating in Community: An Introduction to Social Communication (Indore: Satprakashen Sanchar Kendra, 1996), 36.
32. Ibid., 37
33. Viggo Soggard, Media in Church and Mission: Communicating the Gospel (Bangalore: National Printing Press, 1998), 12.
34. Franz-Josef Eilers, Communicating in Ministry and Mission: An Introduction to Pastoral and Evangelizing Communication . op.cit., 25.
35. Viggo Soggard, Research in Church and Mission (Pasadena: William Carey Library, 1996), 28.
36. Viggo Soggard, Media in Church and Mission: Communicating the Gospel. op.cit., 15.
37. Rom 14: 17;  Isa 11:3-9
38. Matt 10:7-8; 28:16-20
39. Julian Saldanha, “Development of Missiology” in Missiological Approaches in India: Retrospect and Prospect, edited by Joseph Mattam and Krickwin C.Marak (Mumbai: St.Paul Press Training School, 1999), 23-24.
40. For example, the presenter learned through an interview with the Field Director of Chakma mission (BCM) that only six out of one hundred forty two BCM missionaries (home) could speak and preach the gospel message in Chakma. This type of situation happened not only in the Chakma mission but in several mission fields and stations.
41. David J.Hesselgrave, Communicating Christ Cross-Culturally (Michigan: Zondervan Publishing House, 1981), 250.
42. J. Herbert Kane, A Concise History of the Christian World Mission (Grand Rapids: Baker Book House, 1983), 176.
43. James F.Engel, Contemporary Christian Communication: Its Theory and Practice (New York: Thomas Nelson Publishers, 1979), 117.
44. Viggo Sogaard, Media in Church and Mission: Communicating the Gospel, op.cit,. 82.
45. Heb 1: 1-2

BAPTISM: DYING AND RISING WITH CHRIST

Assigned texts - Gen 7:11-24; Rom 6:1-14; John 12:20-26

Basing on these three passages, mainly from Rom 6 and John 12, we will make our focus on the chosen theme – i.e. BAPTISM: DYING AND RISING WITH CHRIST.

This theme is one of the most important ordinances that Jesus instituted for the churches. So it has been practiced and followed by the churches since its inception. Since it has many meanings and moreover there are also different perceptions on this belief, we will not focus on this particular aspect.

But before we make our focus on the chosen theme, let us look the meaning as well as various records available in the scripture.

If we look the scripture, there can be a number of terms, phrases or saying for baptism; For example, there is/are –

- Ordinance baptism
- Water baptism
- Believers baptism
- Baptism of repentance
- The records that hold by many, that stress Baptismal regeneration (which stress the belief that baptism is necessary for salvation)
- Baptism of the Holy Spirit
- Baptism in Christ death and resurrection

Therefore, all of these related terms and synonyms have their own distinctiveness and significances. And moreover, the meaning, belief and practice that the various churches have held or have been following are also differed from tradition to tradition.

However, the definitions given by major churches around the globe can be highlighted into two points;
1. As an outward proclamation of an inward conversion.
2. It is also defined as a ceremonial act undertaken by the church to welcome and admit a new member to the community of believers.

These two definitions are quite true and acceptable for many, because it is in line with the belief and practice we have been following.

But one more definition given by Dr. Ray Pritchard, is also really a worth mentioning for it is in line with the theme we have today. He said -
“If the meaning of baptism could be boiled down to one word; that word would be identification. Baptism speaks primarily of a personal, public identification with Jesus Christ.”

Therefore he further stated by saying, baptism is – personal identification with the greatest act of human history-i.e. the death, burial and resurrection of Jesus Christ.

Therefore, in line with all these definitions, one may put ‘Baptism’ in other words as, for example;
- (for some) Baptism means we have turned from the old life of sin to a new life in Jesus Christ.
- It also means we are openly joining the ranks of those who believe in Christ.
- It also means we are publicly identifying with the death, burial and resurrection of Christ.

So, if someone takes these definitions as his/her base, there can be a number of meanings which may totally differ from the definitions we have already pointed out.

For example, one commentator also said;
“When you are baptized, you are in fact visually preaching the gospel.”
Therefore he further stated by saying;
1. As you stand somewhere or in the water waiting for baptism or to be baptized; - you symbolize Jesus dying on the cross.
2. As you lowered into the water or as someone sprinkles with the water, - you symbolized Jesus buried in the tomb.
3. As you rose from the water or as you go through/finish, - you symbolized the arisen Lord who rose from the dead.

Therefore, when we personally being baptized, we are saying, "I died with Jesus Christ, I was buried with him and now I am raised with Christ having a new life."

This explanation is absolutely correct and wonderful and it is also in line with the theology of Paul which is mentioned in Rom chapter 6.

But, the pertinent question left behind by this definition and the chosen text (what is needed to be pointed out) is – How important the dying and rising of Jesus Christ is? What significant position does the dying and rising of Jesus Christ has for the life of individuals? This is important because through baptism we confess this mystical work of God.

So, the answer, according to Paul is; if a person is dying and rising with Christ, baptism is not only a symbolism or figurative language that the churches have been used and practicing but the significance it has is(are) -

1. The dying and rising with Christ which we confessed through baptism means - we are able to walk in newness of life ( Rom 6:4)
2. The conformation of Jesus death and resurrection we symbolized through baptism does also mean - we are also united with God (Rom 6:5)
3. Likewise, as we symbolized the crucifixion of Jesus Christ through baptism, and since this crucifixion destroyed the body of sin, we also proclaimed through baptism that we are no longer enslaved to sin. (Rom 6:6)
4. Moreover, another God’s provision we received  is – through baptism we proclaimed - our willingness to live with God, and his grace that allows us to live with him (Rom6:8)
5. As mentioned in John 12:20ff, Jesus also tells us - significance of dying (read v 24&25). Therefore the significance of dying, the dying which we symbolized through baptism is – to bear much/more fruit.

But, let us not forget that - there is little difference between ‘the dying’ mention in Rom 6 and John 12. Nevertheless, as the dying of Jesus bear much fruit, our dying which we symbolized through baptism has wonderful result. Moreover, as mentioned in John 12, the dying of our sinful nature, and dying of the old self has numerous result - i.e. it bears fruit, a fruit which is a source and foundation of blessing for many.

Therefore, to conclude this short message; the last point I want to bring up and also want to put before us is – the doctrine and belief of baptism does not intend to tell us that Baptism itself alone is not something that make and give a person the quality of newness in Christ, that set a person free from the slavery of sin, that united a person with God, or something that provide ability to live with God.

But the central and core meaning of baptism is – simply the proclamation and symbolism of the new identity we have in Jesus Christ.

Therefore, we may conclude by saying that -not the act of baptism, (but)rather -It is the dying and rising of Jesus Christ with conformity of ourselves to the dying and rising of Jesus Christ is something that gives us a newness of life, set a person free from all slavery of sin, unites a person with God.
This is what Paul intended to tell us through this passage.

TUNLAI KHAWVEL HRILENG THENKHAT

Note: He article hi Chawngte (L) Unit TKP Diamond Jubilee  Souvenir an tih chhuah tur puala ka ziah a ni a. Amaherawh chu min zai nawn tawh lem loh avang leh article ziak tura min beisei dan (indawr dan chungchang-ah) pawnlang deuh a a lan avangin he thuziak ka post theng hian ka la thawn ta lo.


                                                                                      Rev K.Lalzarliana

Chawngte L Unit TKP hian kum 75? a lo tling ve ta reng mai!  Kha leh chen thalaite  awmpui a, tun hun hruai thlengtu Lalpa chu fakin awm zel rawh se.

Jubilee Souvenir -a thu ziak ve tura sawm ka nih angin  ‘Tunlai khawvel hrileng thenkhat’ tih hi ka tlang a. ‘Hri leng’ tih lai tak hi Bible-a  ‘a tak anpui sawi nana tawngkam dang’ an  hman thin ‘figurative speech’ an tih leh ‘metaphorical expression’ an tih ang deuh hi a ni a. ‘Issue’ tih aiah kan hmang dawn a ni ber. Khawvel danglam leh hmasawnna  chak lutuk hian thil ken leh chhawm tel nasa tak a nei thin a. Chung chuan hrileng ang main a thlen phak chin amite luh chilhin zawi muangin a bei zui thin. Heng hi ngaihthah a a tihdam dan emaw hmachhawn dan kan dap loh chuan, Cancer - mihring taksa a zungkai,  a hnu a tih dam hleih theih loh natna hlauhawm taka lo chang ta ang mai a ni a. Chu chuan - chhungkua, kohhran leh khawtlang-ah zung a kaiin tih dam leh chinfel harsa tak-ah a lo chang thin a. Tichuan, kan hriatna belhchhahtu atan leh, a hmachhawn dan kan thiam theih nan a hnuai amite hi kan en ho dawn a ni.

1. MAWNGKAWHURNA HRI
Tun hnai June ni 26 (2015) khan US supreme Court chuan ‘neih inang inneihna’ chu US a state 50 te tan a phairai ta a. Heterosexual couples (pangngai a, neih inang lo innei) te ang bawkin dikna leh chanvo an nei ve dawn ta a ni. He thil US in a pawm hma hian khawvel ram 20 zetin an lo phairai tawh a. US hi hetiang thil phalrai ram 21 na a lo ni ta a ni. Khawvel ram ropui, ram tin mitfuk thinna a nih avangin US Supreme Court in mawngkawhur-te tana zalanna zau zawk a siam ta mai hian ram hrang hrangah nghawng a nei lian sawt hle a. A  nghawng chhuah langsar leh rang ber pakhat chu – ram tin deuhthaw-ah ‘a lang apauin an inlar ngam’ nghal hi a ni.

He hri vei leh a thehdarhtu langsar berte hi LGTB an ti a. Chu chu Lesbian, Gay, Bisexual, and Transgender tihna a ni. Lesbian ho hi – hmeichhia mahni hmeichhiatpui it chingte hi an ni a; Gay chu – Mipa, mahni mipatpuite it ching; Bisexual ve thung chu – mipa emaw hmeichhia pawh kawp tawn ve ve theite hi an ni a; Transgender ho chu – hmeichhia mipa emaw inti, leh mipa ni si hmeichhia anga inngai tlat te hi an ni. Heng ho phei hi chuan medical lam thiamna hmangin an serh thlengin an thlak tir thin a. Olympic games a decathlon an tih (sport event hrang hrang sawm awmna) a gold medal pawh lo la hial tawh Caitlyn Jenner pawh hi a tir chuan mipa a ni a. Mahse hmeichia a a inleh avangin hmeichhia a lo ni ta a. A inleh hnu hian Hmeichhia ni tawh mahse a inleh atanga Father’s Day (Pate Ni) hmasa ber a lo thlen chuan a fate hnen atangin Father’s Day duhsakna a la dawng tho e tiin an sawi thin.

Thenkhat chuan heng  thil hi khawthlang (US) lam hri, khawpui lian (Aizawl) chinte tan chauha ngaimawh awm, tin Biological science thiamna ril takin mihring hormone a zir chianna atang a ngaihthiamna nasa tak awm theiah kan ngai maithei. Mahse he thil hian kan rinna leh kohhran inenkawlna, kristiante chindan (tradition) thil tam tak a nghawng pawi theih a vangin tun atanga he tiang chungchanga zir chianna leh hmachhawn thiam tura inpuahchah lawkna kan neih fo a tul takmeuh a ni. Mi thil chik mi thenkhat chuan mhiring 200 atanga 300 awm tlinna/awm khawmna chinah chuan he tiang mi hi pakhat tal awm ve-ah an ngai thin a. Society leh kan sakhuanain heng mite tan hian hmun a la ken ve tak tak loh avangin a lang apauin thingtlang lamah chuan an la inlar chhuak ve lo chauh ah a ngaih theih ang. Heng boruak tun hma a ngaimawh awm loh, tuna khawvel ram tin nghawng mek ni ta hmachhawn tur hian thil 5 kan tih ngei ngei tur a awm thei ang a, chungte chu;

1. Fate enkawl kawngah a hma ai zawnga tan lak kan ngai
2. He tiang thil chungchanga Pathian thuin min zirtir dan kan bih chian a inzirtirna pek nasat kan ngai
3. Medical lama thiamna nei, liberal science pawm leh hmuh dan ni lo. Conservative christian doctor ngei hnen atanga zirtirna (Seminar, awareness prog.) dawn leh buatsaih.
4. Rilru lama harsatna lian tak neite an nih avangin, he tiang mite hi ensan ngawt lova tanpui theih dan awm apaiang kan dap a tul
5. Harsatna tawk apiang tena an rin ngam, counseling center tualchhung kohhran tinin kan neih a tul.

2. ZU LEH RUIH HLO DANG AWLSAMNA
Zoram mipuiin kan hriat tlanglawn, Mizoram Liquor Prohibition & Control Bill, June 23, 2014 –a Council of Ministers ṭhu khawmin ‘Mizoram Liquor and Total Prohibition (MLTP) Act 2005’ thlakna tura a lo pawm tawh avang khan tunah chuan District khawpui tin deuhthawah sawrhkar phalnain zu zawrh a ni ta.  Mizoram sawrhkar hian MLPC Bill hi a tidanglam a nih loh chuan heng khaw hrang hranga zu zawrh chhuah hi a bul tanna chauh a ni ngeiin a rinawm.

Chawngte hi khaw te chhe lo tak, mihring pawh hnamdang zarah tam tak chenna a ni a. Sawrhkar phalna ni chiah lem lo va chakma ten zu an lo zawrh thin avangin zu tamna leh in mite zalenna khua pawh lo ni tawh thin. Rei lote-a ualau zawka zu dawr, khawi veng ber emawa la inhawng ve ngei tur mitthlana atangin; tunhma zawng aia ‘zu leh ruihhlo dang awlmsamna’ hi khawtlang leh kohhran hian a hmachhawn ve mek niin a ngaih theih ang (tunah pawh duh duhin, duh hun hunah in tur an nei thei reng nachungin).

He thilin kentel a neih ngei ngei tur; hun eng emaw chen min chamchilh a kan buaipui zui ngai ni bawk thil pawimawh tam tak a awm thei ang a. Chung zingah chuan relationship crises (inlaichinna kehchhia), nawmsip bawlna pung, kan life expectancy rate ( mihring dam chen rei zawng) nasa tak a tlahniam tur (2015 a khawvel life expectancy chu tiang hi a ni: japan - kum 85, Italy-kum 82, France-kum 82, UK -81, S.Korea -80, US- 79, china-75, India-68 etc.  India hi khawvel ah a rank chu 167 a ni a. India ram bikah Kerela sang berin an life expectancy hi kum 74 a ni a. Mizoram hi 59 vel tura ngaih a ni), te hi a langsar zual an ni ang a. Tin, heng bakah hian kohhran huang chhung bikah – tluksanna emaw rinna phatsanna, sual zep ruk nei chunga rawngbawl, kohhran thlahthlamna, etc nasa takin a pung ngei  bawkin a rinawm.

Heng boruak hmachhawn tur hian thil tha tih tur tam tak awm theite zingah, hengte hi thalai/kohhran te hian thlir hmaih lo i la thil duhawm tak a ni ngei ang:

1. Zu leh ruih hlo laka kohhranin inkaihhruaina (rules and regulation) kan neih inzirtir thar a, a theih ang ang a khauh taka ken kawh
2. Zu leh ruih hlo do tur a kohhran leh khawtlang tanrual
3. Pathian thuin zu leh a inhmangte chungchang thu a sawi ngun lehzuala mi dangte zirtir
4. Zu leh ruih hlo avanga harsatna tawk apiang ten tluk luh nana an hman ngam tur, counseling center tualchhung kohhran tinin kan neih a tul.

3. SOCIAL MEDIA
Tun hnaite a chhuak Times of India (July 25,2015 issue) in a tarlan danin  kawvel pumin tunlai a an buaipui thil thenkhat zingah -  climate change (khawlung zual zel), Islamic State ral lian, Russia leh ram dang innghirnghona, Iran neuclear programe, South China Sea avanga buaina te hi a langsar ber berte an ni a. Heng zinga kan sawi hmaih Cyber attack chu US leh a sangawi zawnpui ram ten an buaipui berte zing a mi a ni. Tunlai Social media leh a kaihnawih thil tam takin mihring nun a nghawng dan hi ram tam tak buaipui a ni reng a. A la ni zel hrih dawn ni pawhin a lang.

Kum 2010, thenkhat tan chuan tun hnai te kum 2013 vel atang  khan social media te hi mizo thalai ten hmelhriatin nasa takin kan lo hmang ta a. Mizo thalai ten smart phone, computer/laptop hmang leh internet kal tlang a kan chhawr leh luh chilh langsar ber berte chu; facebook, whatapp, blog, leh browser chi hrang hrang hmang a cyber-world (cyberspace an ti bawk) a kan rilru chak zawng leh duh apiang kan tih lawrna hi a ni mai awm e.

Mihring tana a tangkaina leh a tel lova kan awm theih lohna hi hmuh hmaih lo tur a nih reng lai hian  { entir nan, a hnathawh langsar zual te- information ( hriattirna) min pe, entertainment (mi tihhlimna)a siam, mi educate na tha lutuk a ni, watch dog role( ram, khawtlang ven hna) a thawk thei, agenda setting (thu pawimawh vantlangin kan ngaihchan tur) hna a thawk, propagation role (thu vawrdarh hna) a thawk, etc}. Tunlai thalai ten social media kan luh chilh danah erawh ngaimawh awm thil tam tak a awm ta. Hmun awl tlemte kan neihah hian kan sawi kim seng lovang a, kriatian thalaite tana thil ngaimawh awm em em; kan rinna, rawngbawl dan leh, thlarau nun zawng zawng fan chhuak a kawih pawi thin point hnih thum emaw lek erawh chu tarlang I la;

1. Tisa chakna hruai kholo zawng a social media hmanna
2. Kan hun hman dan (time management) nasa takin a chawk danglam
3. Kan hriat loh karin (innocent takin) cyber-fraud/crime ( dan phal loh thil tih ruk) ah nasa takin kan inrawlh.

Heng thil pahum lek pawh hi, Daniala te thian za hoin Pathian laka rimawmna an neih dan tarmit atanga kan thlir chuan thil ‘thik awm’ tak vek an ni. Internet khawih dan thiam za a sawmkua pakua (99%) te hian zahmawh awmna site te hi an tlawh thin a. Chung zingah chuan za a sawmruk pahnih (62%) te hi regular emaw a khat mawi tawk a he site fang thinte hi an ni. Social media hmang a kan hun khawhral zat hi zoram-ah research result mumal ka la nei chiah lo va, mahse darkar sawmhnih pali chhung hian darkar thum hi vantlangin social media avanga kan hun khawhral dan a ni. Tichuan, heng tichung hian a pawi a ni tih kan hriat loh thilah ‘ringtu tha’ tana tiha mawi lo leh inhmeh lo thil tam tak kan ti reng a. Kan nun pumpuia  hnaikaitu, kan Lapa leh Pathian tana kan hun thawl tha tlem azawng pawh hlan kan harsat lai hian social media avang erawh chuan kan inphal em em a. Chuvang chuan, he tiang hri tha lo chim buai kara leng; Lalpa lama rilru pe a, a lama tang tlat thin - thalaite hian inbih letna tur kan ngah takzet a ni.

Pawl leh mimal ang pawhin a do let dan hrang hrang a awm thei ang a. A vei kan awm takzet a nih chuan he tiang hian hma a lak nghal theih ang;

1. Mi thiam, a ngaihna hria ruaiin seminar emaw consultation buatsaih ngei ngei tur a ni.
2. Mi mal personal conviction/commitment ( chhan muumal tak nei a thu tlukna kan siam tawh leh inpekna) cho phur (challenge) leh ti-thar zawng a ruahmanna (program) siam.
3. ‘Media Cell’ hi ‘Evangelical Cell’ kan nei ang hian din ni se. a hnathawh leh tih tur chu ‘a tha zawng a nun kaihruai’ thei thil tamtak a duan theih ang.
4. ‘Multi-purpose Counseling Center’ hi thalai pawl din tawhna apiangah chuan din vek a va tul tawh em.

Tlangkawmna:
Heng a chunga kan tarlant thenkhatte phei hi chu khawvel huap pawh a ‘burning issue’ an tih zing a mi an ni a. Kan ram, khawtlang leh chhungkua min luh khung mek a, kan sakhuana leh thurin thlenga nghawng pawi thei thil an nih avangin kan ngeihsak a, kan bih ngun a, ruahmana fel tak nen kan lo thlir fo a tulin a rinawm. A tawp berah chuan – a chet vel theih nan leh, a hnathawhte  kan hmuh fo theih nan Lalpa hi kan Nun-ah hmun kian i la, tichuan a lama tang tlat thinte lama rilru nghat thitu Lalpa hian kan khawvel leh a chhunga thil inlumlet but but avanga harsatna themlemte te lo chhuakte hi min hmachhawnpui thei ngei ang.

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.