CAREY LEH A THIANTE DAN SAWM

(PRINCIPLE MUMAL NEIA RAWNG KAN BAWL THEIH NAN)

[Note:  He thuziak hi BCM Chanchin Bu - KOHHRAN BENG-a tihchhuah atana ka thawn tawh, la tihchhuah loh a ni. Chuvang chuan lak chhawn leh chhuah chhawn hi khap tlat a ni]

Thuhma: Thomas Carlyel, mi ril leh ziaktu larin – “History hi eng tehchiam a lo ni lem lo, amaherawh chu mi ropuite chanchin ziahna te, hlawhtlinna chanchin mihringin a neih ziahna leh, a bikin miropuite sulhnu ziahna ziahna erawh hi chu - thil ropui a tling takzet a ni”; tia a sawi ka chhiar hian kan Bible-a mi ropuite bakah William Careya hi rilruah an lo lang nghal thin.

A then azar hre fo tawh mah i la; Careya sulhnu thenkhat, vantlang mipuiin kan la hriat tam lem loh nia ka ngaihte hi ‘intihsawt tawnna’ atana thil tangkai tak anih beiseiin tumtum chu kan bih ho ang a. Dan sawm/thusawmpek, principle bera an neih tak kan sawitur chanchin erawh, an thian za hova an siam a nih miau avangin - ‘a thiante’ tiin thupuiah hian kan tarlang tel a. A sawi zauhnah chuan Carey-a chanchin bik hi kan thlur mai dawn a ni.

William Carey:
Carey khan India (Calcutta) hi Ni 11th, Nov,1793 ah lo thlengin; Ni 9th, June, 1834 ah a thi a. India ramah kum 41 rawng a bawl chhung khan, “Serampore Mission nena inkungkaihna nei missionary mi 30, a ram mi zirtirtu mi 40, mission station leh sub-station 45, tin kohhran member mi 600 chuang  a hring chhuak a ni” an ti a. ‘Father of modern Mission’ tia hriat niin, hei bakah hian –
-    hmeichhiate dikna leh chanvo humhalhtu,
-    reformer (social, cultural leh moral - a chhe lai siamthatu),
-    botanist (thlai lama mi thiam),
-    industrialist (thil dehchhuahna lama mithiam),
-    economist (sum hman leh peipun thiam),
-    agriculturist (thlai huan lama mi thiam),
-    media pioneer (meida lama mi hmasa),
-    astronomer (vanlam chanchin hre mi),
-    forest conservationist (Ramngaw humhalhtu),
-    Translator leh educator (letlingtu leh zirna lama mithiam), etc tia hriat a ni.
Lehkha phek hnih khat maia a hlawhtlinna chanchin sawi sen rual loh avang hian – mi bik, India leh khawvel mission rawngbawl zel nana Pathian bel-ruat, etc tih hi phat rual lova thil chiang a ni awm e.

Amah kher lo, khawvel leh sakhaw huang chhunga mi hlawhtling kan tihte chhungril nun hian belhchian an dawl em em hlawm a. He tiang ‘Nun  belhchian dawl’ miin an neih hian, a phena vantlang hriatpui lutuk loh thil awm thin pakhat chu– ‘PRINCIPLE’ mumal tak an lo nei leh,  vawn/innghahna tur an lo nei tlat thin hi a ni.

He tianga mite nun khalh ngila; mi hlawhtlinga siamtu, mi dangte aia chungnunga awm tira; danglamna nasa tak thlen tura mi te chelh tlat thintu ‘PRINCIPLE” an tih chu eng nge a nih a, Pathian rawng bawltute tan eng ang fakauva pawimawh nge a nih?, etc tihte a hnuai ami ang hian i lo bih chhunzawm zel teh ang.

Principle Sawi Fiahna:
Mihringin a rin dan te, a nun leh chet vel dan kaihruaia thununtu - innghahna bulpui rintlak/thil dik engemaw a neih hi principle chu a ni a. Thil tum, nih tum, ngaihdan mumal min neih tir a, kan rilru leh nun dan khalh ngil tura rilru innghahna bulbal min petu hi principle chu a ni.

Baptist kohhran tawh phawt chuan principle kan nei a. Chungte chu-
1.    Believer Baptism – Ringtu Baptisma
2.    Autonomy of local church – Tualchhung kohhran thuneihna
3.    Priesthood of all believers – Mi tin mahni inpuithiam theihna
4.    Two ordinances – serh leh sang chi hnih (baptism, and the Lord Supper)
5.    Individual soul liberty – Mimal zalenna
6.    Separation of the church and state – Kohhran leh sawrhkar indahhran dan
7.    The supremacy of the scripture – Pathianthu dah chungnunna
Heng principle hi kohhran pum rin dan (faith), tih dan (tradition), pawm dan (belief), leh a awm zel dan tura thutlukna siam thintu leh kaihruaitu a ni a. Baptist kohhran tawh phawt chuan kan ke chheh rem sual tur vengtu ber pakhat atan kan hmang tlat a ni.

En tirna dang pakhat atan - Theological College-ah hian zirlaite subject pakhat kan zirtir thin a. Mi hmaa thu kan sawiin communication tha siam tur chuan ‘communication principle’ miin a zawm ngei ngei tur a awm a. Chung athen azarte chu –
•    Know your audience – thu ngaithlatute hre chiang rawh
•    Know your purpose – I thiltih chhan hre chiang rawh
•    Know your topic – I thupui hre chiang rawh
•    Anticipate objections – Min hnarna chezia kan pawisa tur a ni
•    Use multiple communication techniques- Dankhan chi hrang hrang hmang rawh, etc tihte a ni.
He tianga tuemawin mi a dawr emaw, mipui hmaah thu a sawi a nih chuan – ‘mi bengkhawn a hlawh nge nge e’ tih a ni thin.

Entirna dang leh deuh atan - kan tleirawl chhuah hlim hian ‘New year resolution’ (kum thar thutiam) siam hi kan ching hle a. A that em avangin kum 10 chuang zet ka insiam thin. Heng chhung hian Thuthlung Thar bu hi vawi 18+ chu ka chhiar chhuak ve hial awm e. He mi phena principle ka rilruin a neih chu – ‘Bible chhiar hi ringtu tha ni tur chuan kan tih ngei tur a ni a, mimal nun a khalh ngil thei a, thlarau lam nun tan ralthuam tha tak a  ni, bansan mai mai tur a ni lo’, etc tih kha a ni. Chu chuan peih loh chang pawhin min tur thin a. Thlarau zara a hlawkna kan hmuh thiam hnu lek phei chuan ‘chak takin’ min chhiar tir thei hial ta a ni.

Heng a chung amite hi entirna mai a ni a. Wlliam Carey leh a thian te pawh khan, an hmabak rawngbawlna ko tak su tur khan ‘innghahna bulbal’, an rawngbawlna thunun a khalh ngil sak thintu - ‘dan sawm/thu sawm pek’ tia an vuah, ‘PRINCIPE’ bera an hman tak chu  an lo nei reng mai a. Heng hi a kul-ataia kohhrana inhmang zawng zawng – a bikin, pastor leh missionary te tan thil chhinchhiah tlak a ni. Rawngbawlna kawnga min cho phurtu atan te, kan nun kawng chelhtu pakhat atan leh rawng kan bawlna a hmalak dan min thiam tirtu pakhat atante, etc thil tangkai tak - kan entawn a, kan hman zui theih a nih ngei pawh a rinawm.

Carey-a leh a Thiante – Dan sawm:
‘Dan sawm/Thusawmpek’ (Ten Commandments) tia Careya leh a thian ten serampore mission an din hnu - 1805 kuma an duan chhuah hi zo tawngin kan la nei lo maithei a. Rawngbawltu zawng zawngte chawkphur thei (challenging) leh thil thlir dan thar (perspective) chher chhuah sak thei a nih avangin a pawimawh a. A hnuai ami ang hian a ngai ngaiin I lo dah chhuak dawn teh ang. -

Chandamtu, hmun dang aia he ram pilrila min phuntu hian, mite chher puitling turin kan kovah mawhphurhna a dah si a. Chuvang chuan heng thil pawimawh bikahte hian kan rilru tihtakzeta pek hi dik niin kan hria.

Pakhatna: Kan hna ropui leh zahawm tak hi buatsaih a a awm theih nan, thlarau boral thei chungah hian hlutna nasa tak kan nghah a tul takzet a ni. Mi bo ten chatuan nun an neih hial dawn avanga kan rilru a nghawng dawn emaw, hlohna nasa tak kan chungah a thleng dawn a nih pawhin beih zel hi kan inhuam tur a ni.

Pahnihna: Heng mi bote - phuar bet a,  an rilru tichiai thintu chanchin thil kan hriat theih zawng zawng lakkhawm hi a pawimawh em em a. Chutiang hmang  chuan fing takin an ni ho nen hian thu pangngai kan la sawi ho thei ang.

Pathumna: Hindu ho nen kan indawrin, chanchintha dodal tura rilru kherek an put zui theihna tur thil laka inthiatfihlim hi kan theih chen chenah thil tul tak a ni. Sap nun dan thenkhat, an pawi sawi zui thei tur thil angte hi a tam thei ang ber hmuh phak lovah kan dah bo tur a ni. {Entir nan} ramsa chunga nunrawnna ang chi te hi pumpelh kan tum tur a ni.

Palina: Thil tha tih a nih theihna tur remchang awm zawng zawng hi kan mitmei ang a. Hna kal lai, a bik takin khawlum huam huam hunahte erawh thawlak hun insiam turin duhthlanna erawh kan nei ang; amaherawh chu- nun hi a tawi a, kan chhehvel amite hi an boral reng bawk si a, chuvang chuan chhandamna chanchin lawmawm hi kan puan loh chuan phurrit nasa tak kan inthlen chawp thei a ni tih hi kan rilruah kan dah nget tlat tur a ni.

Pangana: Mi bote hnena thu kan hrilin, Paula tih  dan  kan entawn ang a. Tichuan Krista, khenbeha chanchin hi  kan thu hril apiangin thupui berah kan neih thin ang.  Tun lai khawvel missionary hlawhtling ber berte hian krista tlanna (atonement) thu hi thupui-ah an neih a ni tih hi thu dik a ni.

Parukna: A ram mite hian kan lakah rinna zawng zawng an nghah hi a pawimawh takzet a; chutiang bawkin kan bula an awmin an zalen tur a ni.  He tiang rinna kan laka an neih theih nan hian englai pawhin an sawiselnate hi kan ngaitha thei tur a ni a, thurawn duhawm ber kan pe tur a ni.

Pasarihna: Thlarau kan la seng khawm mai turte tih chaka, ngaihsak zui hi kan hna pawimawhte zing ami a ni. Missionary diktak  chu a mipuite tan Pa nih a tling thin.

Pariatna: A ram mite thuhril atang chauhin he ram dung tluanah hian chanchin tha hi hril kimin a awm thei ang tih hi kan beisei a. A ram mi, a hranga kohhran  la indin maithei turte leh, an pastor te, rawngbawltute hnena thurawn a rang thei ang bera pek zel hi kan tihturah kan ngai tlat a ni.

Pakuana: Pathian Thu thianghlim hindu ho tawnga lehlin hna hi kan theihna zawng zawng nena thawh zel hi kan kova awm a ni. A thlawna a ram mi ten an chhawr tur sikul din hi, chanchinthain hnehna a chan theih nana thil pawimawh takzet a ni bawk.

Sawmna: Heng hna pawimawh lutuk thawh chhuahpui tura  theihna min pe thintu chu, bang lova kan tawngtaina leh, mimalin sakhuana chi nung kan tuh rengna hi a ni. Thlarau lam tuihalna zawngin, Pathian buan rengin, heng milemte chawpetu a tih bo thleng leh, Krista a malsawmna awm hi an tawnhriat thlengin kan zain Lalpa thinlungah thlenin i nghat ang u.

A tawpna: He hna ropui tak avang hian hmaihthen nei reng reng lovin i inpe ang u. Kan hun te, thilthlawnpek kan dawn te, kan chakna te, kan chhungkua te, kan kawr hakte nen lam hian kan ta-ah i ngai hauh loving u. Heng thurawnte hi kan rilruah vawn nun a nih reng theih nan – vantlang hriatah te, kan thawhna hmun tinah te, kum khat chhunga tum thum kan inhmuh khawm thin-na, chung chu – Lalpa ni hmasa ber January, May, leh October; ahte chhiar chhuak thin turin thutlukna kan siam a ni.

Tlipna:  A chunga kan tarlan takte hi Pathian Thutak aia a that zawkna sawi tur ka hre hran lo a. Amaherawh chu, Thutak (Pathianthu) kan thinlunga cham reng bak-ah hian kan rawngbawlna tihsawt nan leh keimahni min cher nghet lehzualtu atan ‘thinlunga thu rolum mumal (principle)’ kan neih a ngaih hun a awm thin. Rawngbawl tura – nihna thar, hma thar, mawhphurhna thar, etc Lalpa’n kan hmaah min chhawp sak chang hian ‘(mission) principle’ hi duan nachang hria i la, nasa takin kan rawngbawlna hian hma a sawnin, keimahni ngei pawhin ngheh nan kan hman phah ngeiin a rinawm.

-    “Mi bo ten chatuan nun an neih hial dawn avanga kan rilru a nghawng dawn emaw, hlohna nasa tak kan chungah a thleng dawn a nih pawhin beih zel hi kan inhuam tur a ni”.

-    “Chanchintha dodal tura rilru kherek an put zui theihna tur thil laka lo inthiatfihlim hi kan theih chen chenah thil tul tak a ni. Sap nun dan thenkhat, an pawi sawi zui thei tur thil angte hi a tam thei ang ber hmuh phak lovah kan dah bo tur a ni”.

-    “Kan hun te, thilthlawnpek kan dawn te, kan chakna te, kan chhungkua te, kan kawr hakte nen lam hian kan ta-ah i ngai hauh lovang u”.

FAREWELL SPEECH

(Delivered by me on behalf of faculty of Serampore College, Theology Department on the special occasion of valedictory service which was held on 17th, April, 2016)                                                                                       
Respected chief guest and today’s speaker - Rev. Dr. Lalchungnunga who is also former principal of our College, principal of serampore college Dr. Vansanglura, principal of Bishop College Rev Dr. Sunil Caleb, Registrar of NEPGTS Rev Dr. Limatula Longkumer, my dear colleagues, and all my beloved students, including all other members of serampore community and relatives of our students and visitors who came from different parts of the country and abroad;

It is my pleasure to honor each and every one of you who are present here in this wonderful occasion. And at the same time i am also happy to take this privilege to bring a farewell speech on behalf of faculty of Serampore College, theology department.

Since our living God is the one who is ‘all in all’ for our lives, therefore i, first of all would like to give thanks to almighty God for his wonderful protection and guidance and for all the provisions he has given to his people to come together at this manner - to celebrate and honor this special occasion.

Today, as i stand before you, i feel honored and sad at the same time; honored because i have the opportunity to deliver this farewell speech, sad because it’s me who has to do the tough job of wishing goodbye to our beloved outgoing friends.

Being a member of faculty as well as being in charge of domestic work committee, i have been privileged enough to interact quite frequently with our students particularly with our outgoing friends. Yet, i will not go into vivid details to describe how amazing seniors and beloved friends you have been, but one of the most important things i should not fail to acknowledge and also reflect from the past days is, we all have learnt a lot from you, and many of you have inspired us in different ways. Indeed, it is possible to say that - never did we ever feel discourage, dishearten, or dispirit in and by your presence, rather, we felt like one integrated family together.

And besides, if i come down to the memories we cherish, we share lots of loads, burdens, responsibilities as well as lots of joyous and cheerful moments with you and from you. Right from all the activities that have been a part of ever since we were in college, all the programs that have been organized, observed and celebrated in college, our daily morning services, chapel services, annual sport, cultural programs, advisory meetings, SCMI and all other programs and meetings. All these experiences and joyous moments we had been celebrated and enjoyed (along with you) were now becoming like a memorable verse that would remain in our hearts.

However, as there is universal truth that we all need to face, whether we want to or not, that is – ‘everything eventually ends.’ Therefore today is also one of those days for all of us, the day when the leaves need to fall, the day or time when we need to close our book, when we need to put ourselves to a parting ways to say goodbye to our dear and beloved friends. Therefore, since we are unable to avoid saying this, let me also tell you one thing, that is - you all are so much a part of us that you will be with us no matter what, our distance is. And the small clear voices which are in our hearts will also be with us, always.

So, as you leave this place and depart from the college, it is our hope and prayer that – many of you will go to somewhere, moving to different directions engaging yourselves with others and important job and responsibilities in which by God grace you suppose to be; therefore the most important thing i want you to keep in your mind is – wherever you are, whatever you do - let the Lord our God be put at the central of our hearts. As God loves you, don’t forget to love your God. This is vital for our lives, our ministries because ‘loving God’ is the core foundation from and by which we can obtain our ministerial success.

Therefore, as I come to the end of this short speech, let me close my speech by saying this –
Go in peace and leave this place with high hopes, in good spirit, and with deep humility, and with very much gratefulness in your hearts. I want to say for each and every one of you, not only will we always remember you, not only will we always be grateful to you but always you will be in our hearts and you will be in our prayers.

May God bless you, thank you.

Rev. K. Lalzarliana

THE BASIS FOR CHRISTIAN LIVING IN THE WORLD (Titus 3:1-15)

Titus 3:1-15 is generally categorized into 2 sections;
1.    Instructions concerning the duties of believers in the word (1-11)
2.    Final instructions and greetings (12-15)

There is also possibility to divide into 4 sections;
1.    1-4: first instructions concerning the duties
2.    5-7: This part talks about individual regeneration by the work of God through grace
3.    8-11: second instructions concerning the duties
4.    12-15:Final instructions and greetings

However, this epistle (to Titus) has been called as the ‘Pastoral epistle’. It was originally regarded as mere personal letter and was classified with Timothy and Philemon, but because of their strong bearing on the life of the church, they gained the name the ‘pastoral epistles.

Therefore, though this letter originally addressed to individual. The letter is not limited to personal and private communication, but is somewhat official in character. And this evidence is also found in various writings ( 1Tim 3:14-15; 4:6-15; 2 Tim 2:2), So, Paul addressed Titus (and Timothy) to guide the first community in matters concerning the pastoral care of the church, which is the household of God.

However, the main theme of this chapter (or probably, one may say the main theme of the whole letter) is – to show how the grace of God that has appeared to us in the saving life and death of Christ instruct us to deny ungodliness and to live righteously and soberly as a people full of good work. In short the basis for Christian living in this world.

This summarization of the theme is found in the first part of the chapter – 3:3-10
It says – for we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. But ‘when the kindness of God our saviors appeared and his love for mankind, He saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy spirit whom he poured out on us in full measure through Jesus Christ our saviors. And so, since we have been justified by his grace, we became heirs with the confident expectation of eternal life.

Therefore, as found in this letter, Paul is writing to Titus, telling – how believers should behave in the church (in chapter 2) and simultaneously in chapter 3 – he talks about how believers should behave in society.
Therefore, Paul calls on all believers through Titus to ‘put them in mind’ about certain things. In other words, he wants the believers to remember who they are in Jesus; what they have in Jesus; what God has done in them through Jesus; and what God expects of them as believers in Jesus.

A part from this point, I would like to point out only another one or two significant point(s) which I considered as 'more important' than the previous points. And it is likely that - These points are put hidden purposely behind the discourses.

1.    The first point that capture my mind while reading this chapter is – the way how Paul tried to convince and encourage the believers to do good work through the instructions he has given to Titus.
In v. 3-6: Here he teaches us that God loves us more than we can possibly understand. God’s mercy towards a helpless person which enables and gives strength to do God’s will is prudently mentioned.

In verse 3, we see a vivid picture of what the believer was- before he/she met Jesus
-    Foolish – (which denotes…) Ignorant of everything to do with God.
-    Disobedient – Rebellious toward any authority instituted by God.
-    Deceived – Continually led deeper and deeper into sin by Satan.
-    Serving for lusts and pleasures – A slave to our fleshly desires and passions.
-     Living in malice – Given over to a lifestyle of evil.
-    Envy – Never satisfied with what we have, but always grasping for more.
-     Hateful – This is the natural fruit of all the above.  This kind of life makes us mean-spirited and hard to get along with.
-    Hating one another – Walking without love for our fellow man.

Therefore according to Paul’s teaching, this is what/who we are, who is unable to do good things because of our past - unpleasant nature which is in us.  It is a terrible condition to be in, yet that is what the Bible says time and time again, Eph. 2:1-3; 1 Cor. 6:9-10.

But, in contrary, another wonderful work of God that we found from the letter is – even when we were in that condition, God still loved us.

So, in v. 4, 6b The Evidence Of His Love is found by mentioning the phrase - “after that”.  And if we put in other words, “in spite of what we were and are, God chose to display His love for us.” 

Than how did He do that?  The answer is in verse 6.  It says “through Jesus Christ”.  God gave evidence of His love for fallen man by sending His Son into the world to die for our sins (Rom. 5:6-8; John 3:16; 1 John 4:9-10).

v. 5-6 What did this wonderful love of God do for us? Part of the answer is found in the word “but” in verse 4.  God knew what we were.  He saw us with all our sins and our baggage, yet He still chose to “butt” into our lives and save us by His grace. 

This love and mercy of God which we received through grace is what i want to emphasize here, because the love he has shown to a helpless person, the mercy and grace he has shown to a sinful man has a wonderful power to transform a person to do something good which a person never experience before.

Therefore, let us see how His love and grace did for us in verse 5.
-    He extended His grace and mercy to us when we deserved nothing but Hell.
-    He saved us from the penalty of our sins (saved).
-    He cleansed us from the defilements of our sins (washing).  He made a new creature out of us (regeneration).
-    And, He placed His Spirit within us to lead us deeper in Him day by day (renewing).
God did all of this with no help from us!  Our works, our religion, our efforts cannot save us, they only compound the problem!

God sees us exactly as we really are, but He loves us anyway.

Therefore the motive behind of this showing ‘love of God’ and ‘wonderful work of God’ which is given as a reminder to the hearers of this letter is that – God wants and has a desire to transform a powerless and helpless people who is/are being trapped and enslave by the power of earthly things.

By reminding us our helpless or hopeless condition, his wonderful work upon this helpless people, God empower, give potential, strength, willingness to do something good. God wants to change our perception, perspective, outlook, interest, even our daily life - in order that a person (we) may understand the purpose for which God has created him/her/us.

And moreover, by telling and reminding these wonderful instructions he has shown to us that there is room for improvement in our walk with Him and our work for Him.  And if that is so, our responsible is – to get to Him and deal with today in appropriate and responsible manner.

WALK TO EMMAUS

1. How far the experience of the risen Lord and resurrection has power? 
2. What reaction does it has in the life of believers?

After having a brief look on the chapter (i.e Lk 24:13-35), some important questions that come to my mind are;
1.    As the first verse (i.e. v13) begins with – ‘Now on that same day’. Therefore the first and simple question that came to my mind was- what does this ‘same day’ mean? What exactly is this day?

2.    Though NRSV version does not particularize the two people who were on their way to a village Emmaus, some Bible version particularized mentioning as ‘two disciples’. Therefore the question behind is – does the name ‘disciple’ implies only a small circle of Jesus disciple or it has a wider meaning?

3.    Why did Jesus chose these two men/disciples to make him-self known at this moment, why Jesus did not chose other people to make him-self known?

4.    How far the experience of the risen Lord and resurrection has power? What reaction does it has in the life of these two men? In another word -What significant position does resurrection (the story of ‘the walk to Emmaus’) has in the life of disciples?

Since I am going to give my focus only on the last 2 questions, we will try to give only few sentences to give appropriate short answers for the first two questions.

1. If we look back the previous verse which is mentioned in the first part of the chapter, the answer for the 1st question can simply be found. NRSV version mentioned as – the ‘first day of the week’. So this day seems to be ‘Sunday’ as mentioned by various bible versions. Therefore, the first sentence (i.e. v13) which begins as – ‘Now on that same day’ is only the continuation of the previous sentences. That means – it talks about ‘the first day of the week’ (i.e. Sunday).

2. To address the two person involved, NRSV bible mentioned as – ‘two of them’ whereas other versions mentioned as-‘two disciples’.
-    Therefore it is apparently that, the first comment we can give on this particular phrase is - Most of the bible versions which we all have been used, mainly used inclusive terms to mention the two persons involved.

-    Second, since the name of one of the two persons involved is mentioned in v 18, as Cleopas whose name was not found among Jesus disciples. Therefore it is likely that, the term ‘disciple’ used by various translators of the bible has been used not only to address the 12 disciples but sometimes to address the believers/followers of Jesus Christ.

3. Why did Jesus happen to choose these two men/disciples?
As soon as I read this passage, the first question that struck my mind was – Why did Jesus chose these two men/disciples to make him-self known after his resurrection?

Considering the question I bring up here - it looks plain and very simple. But this particular occurrence has very significant point, because – during this time…
There were lots of people unto whom Jesus could make himself known, Pharisees, Sadducees, Herod armies, and people who saw Jesus every day. There were also others who had direct experience of his wonderful works, Jesus’ miraculous works. But, leaving behind all these people, he has chosen only these two men. Why Jesus choose these two people to make him-self known?

The obvious and immediate answer we all can give may be – we do not know. And probably nobody would know the accurate and best answer for this. But some important significant points we find from the texts itself are-
1)    Both of them talk to each other discussing all things that had happened (both have discussed about Jesus)

2)    The serious discussion which was taken place between these two men may implies that – Both of them have paid their serious concern to Jesus, his life and works, his death and resurrection, etc.

3)    Their seriousness is seen when Jesus asked by saying – “why are you discussing with each other while you walk along?” then the subsequent reaction we see is – They stood still, looking sad. And moreover they ask him back the question, saying – “Are you the only stranger in Jerusalem who does not know the things that has taken placed?

Therefore, after having a careful examination to this text, the first conclusion or my own postulation that I have made was that – Jesus often chose a person, a person in whom he could finds room or a person who is able to provide room for Jesus. To put in another words – the revelation of Jesus has often been taken place to a person/people who is able to provide room for Jesus, who love him or who seriously could pay and offer their times, minds and even their efforts.

In john 14: 23 Jesus said – “those who love me will keep my word, and my father will love them, and we will come to them and make our home with them”

Then (beside this) after realizing all possibilities, another assumption I have made was -
Jesus often chose people not because of who they are, not because of what they did/ what they have done, but only because of who he is. In other words – only by his GRACE Jesus chose people to accomplish his wishes or purposes.

However, as already mentioned, this particular text has significant importance for us, because -Revelation of God/Jesus can never be a simple thing in the life of a believers, it is in fact, revelation is – a life transforming act of God. It is also what we, all Christian expect from God to renew, to enlighten ourselves, and to give us strength for our soul, our spiritual life, and also to give us a living hope as we all are participating to the service of God. Therefore if one expects something great, more powerful or mighty work from the risen Lord, he/she must give him/her-self to God, at the same time - he/she must have the living hope and expectation to experience the risen Lord.

4.    How far the experience of the risen Lord and resurrection has power? What reaction does it has in the life of these two men?

{What significant position does resurrection (the story of ‘the walk to Emmaus’) has in the life of these two disciples?  How far experiencing of the risen Lord has results/outcomes on individual Christian life? – are some of the important questions that may come to our minds}

Let us try to find out some appropriate answers from the text itself –
So, as they (the two disciples) had direct experience with the risen Lord - these are some of the immediate results/consequences that can be found from the text OR from this incident;

1.    V 27 says – Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures
 
2.    V 29 – So, he went in to stay with them

3.    V 30 When he was at the table with them, he took bread, blessed and broke it and gave it to them.

4.    V 31 Then their eyes were opened, and they recognized him

5.    V 32 they said to each other, “were not our hearts burning within us while he was talking to us on the road, while he was opening the scripture to us?”

6.    V33 the same hour they got up and returned to Jerusalem

7.    V 35 Then they told what had happened…

If we elaborate all these points, it will be too long, so we will give only some important reflections from the previous points we mentioned;

1.    The first point tells us that - Experiencing the risen Lord help us to know more about our Lord. Not only that this experience also removed uncertainty, doubt, lack of confidence, and even the bar that ensnared/ enslaved our consciousness. It is in-fact, experiencing the risen Lord can set a person free from all bondage and difficulties.

2.    Experiencing the risen Lord means - the Lord, ‘Immanuel’ who stay with us has come to us. For me, the sentence - ‘So he went in to stay with them” is one of the beautiful sentences I found from this text. Because our Lord is not a plain or mere Lord who is incapable of doing something for his people. Rather our Lord is the source and sustainer of our life, who provides all we needs. And he is also the one who has ultimate authority upon our heart beats.

It is indeed, we his people can do nothing without him; we cannot live even a single day, a single bid of second without him. Therefore, as he went in to stay with these two people, let our risen Lord also come to us - to stay with us, for he is our strength and life.

Just before we move to the next point, only one more point I want to emphasize from the same is - Experiencing the appearance of Jesus, or seeing some objects or other things, reading and discussing about Jesus or the scripture is not enough, rather Jesus must come and stay with us, we must experience his presence within us. If this could happen, it must be the beginning of our success, and it will also be the right food that can revitalize our strength to move forward as we participate in the ministry of God.

3.    V 30 “When he was at the table with them, he took bread, blessed and broke it and gave it to them.”
This experience may indicate that – Both Jesus and these two men had a wonderful communion to each other, exchanging and sharing not only their food, but their intimate thoughts and feelings. The phrase - “When he was at the table with…” means Jesus accepted them as to who they are. In spite of their ignorance, their limitation, their helplessness, Jesus accepted them (What a wonderful experienced it was).

Therefore, as the two men had a wonderful experience with the risen Christ– some of the challenging questions we may ask ourselves are - Has Jesus ever dines with us? Has He ever find room in us? Have we ever experience the risen Lord in our life? (These are some of the challenging questions we need to put before us as we continue to meditate upon this particular verse).

4.    V 31 Then their eyes were opened and they recognized him.
This particular verse indicate that – experiencing the risen Lord is not a mere and simple thing as many people neglected it, but ‘this experience is indeed an eye opener experience’, it is something which is to be considered as an extraordinary experience that can open the door, the door which at once remain closed due to and by the force of ignorance, negligence, laziness, carelessness, slothfulness, and many more.

We can also learn that – knowing about Jesus from distance place, from other sources which are very strange from us is not adequate, but in order to be a faithful witness to Jesus, his death and resurrection, his wonderful and mighty work of God through Jesus - one must have ‘an eye opener experience with Jesus’.
When Jesus called the Pharisees – ‘You blind people..’ it is likely that, though many people considered these people as –well educated, intellectual people knowing almost every teaching of the scripture, and capable/competent people who were able to catch and perceive all things – including the life style and thoughts of the people at that time, but one thing they were lacking, or spiritual limitation we found from their life was –they did not have what we called it – ‘an eye opener experience with Jesus’.

Therefore, in order to give sight to our spiritual blindness, one must receive this experience (the risen Lord).

5.    V33 the same hour they got up and returned to Jerusalem
6.    V 35 Then they told what had happened.
This episode is what I would like to emphasize to all those who had experience with the risen Lord. The phrase -“They got up and return to Jerusalem’ demonstrated that – experiencing the risen lord must have immediate- result, positive impact or consequences.

It does also mean that- if one has this kind of experience – he/she cannot simply remain calm, stand still. It also indicates that -he/she can no longer move to a wrong direction.

If one experience the risen lord in his/her life, this experience could make a person to do something, which he/she considered as imperative to do.

This experience may also give a person – a spirit of new strength, enthusiasm or eagerness to involve him/her-self to a place which he/she once refused and left behind.

Therefore experiencing the risen Lord is – something that gives us new strength, new zeal and energy to move back or to move forward to do something good, something better and greater.

As found in the scripture, experiencing the risen Lord is - something that can revitalize a helpless person to bring peace, a message of hope and comfort, and to establish a new fellowship of believer where every member can enjoy the spirit of love and affection.

TO BE WORTHY SERVANT OF THE LORD

(I TIMOTHY 4:1-16)

The chosen texts, I Tim 4 can be divided into 2 parts;
1.    The first part (i.e. v 1-5): This part mainly deals with the foretold of an apostasy
2.    The second part (i.e. 6-16): This part mainly deals about the instructions to be a good minister of Christ.

The first part of the chapter which deals about the foretold of an apostasy is likely used by Paul to introduce his instructions to Timothy. This introductory part is well organized and deliberately given by Paul in order that the young pastor Timothy could stand affirm in the midst of difficulties when and where religious confusion come into reality and persist within the community of believers.

Therefore, he told Timothy saying that – “in the latter days the church would struggle with false teaching.”
So he warns Timothy by telling about - the false teaching that would come and the affect that it could have: (i.e. the bad affect, the harmful affect it could have on the life of his congregation).

So, the reasons behind why this information are given probably are;
1.    Paul has much concern about the condition of the church (the manner in which the church suppose to be) and he also concern about proper conduct of the house of God, the church of the living God.
2.    He also expresses his concern of the future condition of the church in which he postulate the sequence or development that could come in the life of the near future church.
3.    He also expressed his concern on the necessity to defend the Christian faith in the midst of confusion.

Therefore, the implication or significant point we have here is - as Paul gave his concern to the near or little further future of the church, our concern, as a Christian minister, ought to be ‘the future condition of the church’ as we all aware of the present context/condition of the church.

This foretelling or paying attention to the near future or to a little farther future of the church is important because – as we live in a context where diverse form of forces and pressures, challenges have been surrounded or threatening our faith, our spiritual life, as well as the church in a wider sense; it is our responsible to take heed the situation, and our surrounding where we live and attached ourselves in.

Moreover, as we all have been looking and giving our concern on – the survival, achievement, improvement, growth for God’s mission where we engaged and attached ourselves in, we all must pay our attention to the forces that challenge our Christian faith, our stand and belief.

SECONDLY;
As we already mentioned at the beginning; the second section is all about the instructions given by Paul – to be a worthy servant of Christ.

Here (in this section), Paul turns his attention on Timothy as minister – his ministry, his character, and on the things that he is to be on the lookout for.

In his discourses he has given 3 important instructions which are very noteworthy for every minister of the Lord;

Therefore, to put in this way – we will look; some qualities or instructions given by Paul to Timothy, in order that Timothy may become a worthy servant of Christ/the Lord (to be a good minister of Jesus Christ);

1.    V 6 says – If you put these instructions before the brothers and sisters, you will be a good servant of Jesus Christ.

The phrase - ‘these instructions’ – indicates ‘the previously instructions given, and the later instructions he has to give in the following verses.’

However, most important thing is that – a person who anticipates improvement to be a good servant of the Lord must give proper instructions, a healthy teaching and doctrine to the congregation that can nourish, nurture and promote the moral and spiritual life of the community.

‘Giving these instructions’ at the same time, May also indicates – the instruction we suppose to give must enlighten, give direction to our people and help to choose a right decision. And moreover, the instruction we suppose to give must also strengthen and protect our people from various treats and forces that often challenged our people, and our surroundings.

2.    In v 7, another instruction (to be a good servant of the Lord) we found is – Train yourself in Godliness
In order to emphasize his point Paul made a comparison by saying – “physical training is good, but training for Godliness is much better (NLT)”

The implication behind this sentence according to me is – The quality that makes us as a good servant of the Lord is to be received not only from external force, or something from somewhere above but also from ‘internal pressure or internal effort’.

‘Train yourself’ – indicates; to be a good servant of the Lord, a person has ‘responsibility to built up his/her quality’. It is also indicates – one must not expect everything only from external force, or something from above putting him/her-self behind the bar or keeping him/her-self to do for nothing,  but he/she must also generate his/her internal ability and effort to built him/her-self up.

This ‘personal duty’ or ‘individual responsibility’, what Paul emphasized here and in other writings ( eg: II Tim 2:6; I Cor 9:26) is something we often neglect for our spiritual formation.

Therefore our point here is – Even though we all have accepted that, - God is our quality, our source where we get everything in order to be a good servant, the same thing we should not forget to keep in mind is - we also have responsibilities for our spiritual nourishment, and for our spiritual formation.

3.    The last instruction i want to single out from the last part is – Paul encourage Timothy, to set an example and to put things into practice (v 11, 15)
He encouraged by telling – “Set the believers an example in speech and conduct, in love, in faith, and in purity.”

Even though this is not an easy task for a minister, it is our responsible in order to maintain our integrity, credibility, accountability as we all are involve in the ministry of the Lord.

This quality – ‘to set an example and to put things into practice’ is something many people often fail to carry on.

We all can say so many good things, so many suggestions, so many instructions as well as so many massage of God to our hearers.

But, it is likely or probably that - more than 90% (or may be more than that), of our words have no effectiveness, and sometimes it has no life at all to make something change, to convince our people.

The reason behind is – only because many of us often fail to put things into practice, often fail to set an example, as we involved in the ministry of the Lord.

Therefore by keeping all of these things (instructions) in mind, let us try to do and offer the best thing for GOD and for the goodness of the kingdom of God.

GOODFRIDAY SERMON

“TRULY I TELL YOU; TODAY YOU WILL BE WITH ME IN PARADISE" (LK23:43)

The moment I saw ‘this scriptural portion’ which says -Truly I tell you; today you will be with me in Paradise, which is also one of the sayings of Jesus. The first thing that came to my mind was – “Jesus is always ready and faithful to do his mission even when he was at the point of his death”

If we read others portion of the scripture, we find: The main purposes of his mission; For eg -

-    Lk 4:18: Nazareth manifesto which says -"The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the LORD's favor."

-    Lk 19:10: the Son of Man came to seek out and to save the lost."

-    And in John 10: 10, the gospel writer also told us the purpose of Jesus coming, it says: “I came that they may have life, and have it abundantly.”

Therefore, in order to fulfill his mission, he faithfully has spent all his entire life – casting out demons, healing the leapers, the sick and paralytic, giving sight to the blind, and even giving life to the death, and so on.

The extraordinary nature of his ministry and mission was – he put his focus not only to people who look special, people of high ranking, people belonging to well to do family; but his mission focused and touched the entire people of his time including- the poor, the leapers, and even the sinners.

Even though Jesus gave all his might to accomplish his mission, spending and absorbing all of his attentions and energy to save and help people, yet that was not the end, and the accomplishment of his mission. He needs to put himself to the last step where he alone could put his feet to scarify his life in order that all may be saved.

Therefore as he did, this short but very appealing conversation between Jesus and the man whom they crucified along with Jesus was come into reality and made known to us.

Therefore some of the significant points what i want to emphasize at this moment are;

1. As found in john 9:31, -“God does listen to one who worships him and obeys his will”. This saying clearly demonstrated that - Jesus is always ready to accept a sinner and a penitent not only to a period of time when he was actively involved in his ministry but also even at the moment of his last breath and even at the point of his death.

2. When one of the criminals derided Jesus saying - "Are you not the Messiah? Save yourself and us!” Jesus said nothing.

But when the other criminal rebuked his friend who was at the other side of Jesus saying – “we are getting what we deserve for our deeds, but this man has done nothing wrong."  Then when he made an appeal saying, "Jesus, remember me when you come into your kingdom." The immediate answer given by Jesus clearly tells us the purpose of his coming on earth and how he put his serious concern on his mission and his purpose.

3. Lastly, when Jesus gave his answered saying – “Today you will be with me in Paradise”. This saying and scene of his crucifixion tell us that – Jesus is at the side of a sinner, criminal, poor, weak, hopeless and helpless people, and a downtrodden, broken hearted, subjugated and oppressed people like you and like us.

Yes, He has shown to us his unceasing and immeasurable love and his faithfulness to his father, to his mission and ministry, to his people like us. Therefore let the name of Jesus be praised among his people for his wonderful nature, for his suffering for us and for his wonderful work of atonement which he made accomplished on the cross.

ZION, KAN PATHIAN KHAWPUI (Testimony)

K.Lalzarliana
NOTE: He thuziak hi ni 14.09.2012 a ka ziah, BCM Chanchin Bu "KOHHRAN BENG" ah pawh ka tihchhuah tawh a ni a. Ka blog-ah hian ka post tawh nain 'post' a lo chiangnial lo deuh a nih dawn hi chhiar theih lovin a lo awm reng hi a lo ni a. Vawiin (20.03.2016) hian ka hmuchhuak chauh nghe nghe a ni. Ka han post tha leh a ni a, chhiar chhuak ngei ang che. A ziaktu mah ni i la kei pawhin ngaihnawm ka ti takzet a ni.

INTRODUCTION
Misualte nuna Lalpa a inrawlh a, danglamna  lo thleng chanchin hi chanchin  duhawm a va ni em. Chu danglamna chanchin chu chanchin satliah a ni mai lo va- tisa leh thlarau DAMNA, ser nung reng reng awm lova mi sualte nun din thar sak a, a hming an fak theih nana tan-in ata amite hruai chhuaktu Lalpa Pathian chet velna a ni.

John Newton-a, mi sual leh a hunlaia mi nikhua lo tak, Pathian khawngaihnain a Nun a thlakthleng sak chanchin hi tun tum chu kan tarlang ang a. Chumi zarah chuan a hla ropui berte zinga pakhat ‘Nangma thilropuite an sawi Zion kan Pathian khawpui’–in mi pakhat nun a khawih chet dan chanchin kan sawi tel bawk ang.  Mi thenkhat tan ‘thil ropui-a’ chhiar tlak vek loh, amaherawh chu ‘Pathian-in a khawngaihna’  a dawng tirte tan erawh rangkachak leh lunghlu mantam berte ai pawha hlu a nih si zia  i hriatpui theiin a rinawm.

JOHN NEWTON-A CHANCHIN:
Kum  1725, July 24khan John Newton-a hi Wapping, London-ah a piang a. A nu Elizabeth Newton chu sakhaw mi tak niin Newton-a kum 6 emaw lek a nihin a thi a ni. A Pa John Newton Sr. chu Lawng Captain a ni. Kum 11 lek a nihin tuipuiah a fapa hi a zinpui tan a, lawng mi, mi bawraw tak takte zingah khawsain heta tang hian  sual rawngbawlin nun pawlawh taka hun hman a lo zir tan ta a ni.

1743 kumin tihluihnain Royal Navy zawm tir a ni a. Lawng mi pawimawh zinga pakhat (midshipman) a ni ve hman. Mahse  a hna tlanbosan a tumna lamah man chhuakin  lawng mi 350 lai hmaah hrem a tuar a. Mi tamtak hmaa  tihmualpho a ni chu a la na em em a, vawi tamtak intihhlum a tum a, mahse mak tak main a dam khawchhuak leh thin. A nunrawn leh suahsual lua’t hian a dinhmun a pheh hniam sak(common seaman-ah) hial nia sawi a ni. A lawng thawhna Harwich atangin lawng dang Pegasus ah sawn a ni a, lawng mite tibuai reng renga a khawsak avangin West Africa an kalnaah a thawhpui ten an kalsan hial a. Sala mi tam tak a la hruai luh turte ‘salah’ eng emaw chen chu awmin(Africa-ah a tang), a chak zawng - a ban phak aping chu tih hreh pawh a nei ngai lo. Mihur tih hlawh hial khawpa nulat tlangvalna lamah tal bawraw ve thin a ni. A Pa’n Newton-a hi a ngaihtuah em em thin a, lawng captain pakhat tanpui tura a ngen hnuah Africa atang hian an chhanchhuak leh ta a ni.

1748 kumin, tum khat chu Africa atanga sumdawng lawnga England an pannaah, thli na takin an lawng chu pil lek lekin a nuai a, lawngah tui a khat theh thelh tihin, Newton-a mangang  chuan zanlaiah puihna dilin Pathian a au ve ta tlat mai. Mak tak main an lawng chu pil lovin a him ta a. Heta tang hian a ruka nun tuihalna leh mahni inbuaipuina rilru a lo nei ve tan ta a ni. England a thlen chuan Bible-te chhiarin a nun fel lo tak tak; card khelh te, zu inte bansan zai a rel ve ta a, chu chu ‘a piantharna tur intanna’ tiin a sawi thin. He tiang rilru a put hnu feah pawh sal hmanga sumdawn erawh a bansan chuang lo a ni awm e.

1748-49 kum chuan West Africa ah a sumdawnna thil avang bawka a zin tumin khawsik natak a tuar a, chutih lai chuan a thlarau nun duhkhawpawm loh zia ngaihtuah chhuakin, a nun tawp rat thlenga thunun tlat turin Pathian hnenah a inhlan ta a ni. Hemi atang hian thlarau zalanna duhawm tak a ruka a zawn fo chu a lo chang   ta a. He tiang khawpa mi nikhua lo,a mihringpui (sal) sang tam tak rip chhunga hruai luttu, nulat tlangvalna kawnga mi tlahawlh, thil sual tih engmah pawisak nei ngai lo etc ni mahse ‘Pathian-in a khawngaihna’ a chunga a thlen tir hi phu lo a inti em em a  – 
               ‘Khawngaihna mak mawi leh duhawm’
                Sual riangvai chhandamna;
                Suala bo hnu min zawng hmu ta,
                Mitdel mit varna chu.’  A lo ti chhuak ta hial a ni.

1755 ah  chhiah khawntu hna thawkin Liverpool-ah a khawsa a. Greek, Hebrew leh Syriac te zir tha lehin, reiloteah lay minister(rawngbawltu?) hriat hlawh tak a lo ni ta reng mai. 1757 ah Church of England ah Puithiam atana nemngheh a dil a, vawi tamtak a dilna hnawl a ni. Hei hian nasa takin a tibeidawng a, a tawp a tawpah chuan kum 7 zet a beih hnuin an ordained ve ta a ni. He kum 7 chhung hian Church of Englkand  bakah Methodist Kohhran-ah te, Independent kohhran-ah te, Presbyterian kohhran-ahte pawh ordination hi a dil hial a ni.

Kum 39 lek a nih kum 1764 chuan Olney, England-ah chengin thian tha tak William Cowper chharin heta tang hian khawvel tan hla tha leh lungkuai tak tak an lo phuah tan ta a. An hlabu “The Olney Hymns” an tihah chuan ‘Cowperan hla 66 a ziak a, a bak hla zathum sawmli pakua chu Newtona phuah a ni e” tiin an sawi thin. Khawngaihna mak mawi leh duhawm tih bakah, Nangma thil ropuite an sawi  tih leh khawvel hriat hlawh hla tam tak a phuahte zingah hian a tel a ni.

An hla bu “The Olney Hymns” hi 1779 ah published a ni a. Hemi kum hian Newtona chu London kohhrana sakhaw hotu (rector) ber a lo ni ve ta reng mai. December 31, 1808 ah a thi a,  hmana sawichhetu, phatsantu ni thin khan a tihlungngaih thin a Lalpa chawimawi nan a nun a lo hmang ral ve ta a ni. A rawngbawlna atanga piangthar mi tamtak zingah East Indies-a Missionary ropui Claudius Buchanan te, Bible Commentator langsar leh ‘Church Mission Society’ hmuchhuaktute zing ami Thomas Scott-te hi an tel. Mi sual leh mi nikhua lo tak takte nun thlak danglam a, a hmanraw ropui taka din thintu Lalpa Pathian hi ava lo tha em!

A thih hnuah pawh a hlate hmang hian mite thinlungah Pathianin thu a la sawi reng a. Chung zinga thilthleng pakhat chanchin chuan i lo chhunzawm zel teh ang. A hla chanchin tlem hrut hmasa ta i la.

NANGMA THIL ROPUITE AN SAWI:
 Eng kumah tak nge Newton-a hian he hla hi a phuah tih hriat a harsa hle.  Kum 1779 a William Cowper nen hlabu an published “The Olney Hymns” atanga mi hriat hlawh leh lar chho ta nia sawi thin a ni. He hla leh a hla dangte hi Sacret Harp an tih,  kum 1844 a Benjamin Franklin White  leh Elisha J. King ten an hla thulkhung an vawn thatnaah hlut taka vawn that a ni a.  Heng Sacret Harp hla leh music-te hi instrument tel lo (a hang) a sak chi, zaipawl emawin hla rem nana an hmante a ni tangpui. Mizo tawnga lettu hian a thiam hle a, tonic bakah lengkhawm thluka (mizo terditional thluk) sak theih a kan nei hi kan vannei hle mai.

PATHIANTHU INNGHAHNA: Sam 48

A HLA THUPUI : He hla hi KOHHRAN hla tia sawi thin a ni. ‘Zion kan Pathian khawpui’ tih pawh hi Kohhran sawina atan he hlaah hian hman a ni.

ZION ; PATHIAN KHAWPUI CHU:
Thuthlunghlui hun atang tawhin Zion hian kawh hrang hrang a nei thin;
- Jerusalem/Davida khawpui (Ilalte8:1;IIChro5:2)
- Jerusalem bula tlang pakhat - Mount Zion (Thup14:1; IILalte19:31)
- Solomona Temple (Sam87:7)
- Kohhran
- Khawvel lo la awm tur(or chunglam zion)

Bible-a ziak hrang hrang kan hmuh angin , he Zion ropuina leh a tihlu zualtu chu- ‘Pathian chenna’ tih hi a ni.  Pathian ngaihin Zion hi thil satliah a lo ni hauh lo mai!; Pathianin a hmangaih a(Sam78:68), a thlang a, a awmna atan a duh(Sam132:13), chuvang chuan Pathian a awm thin a(Sam74:2), Lal ropui khawpui (Sam48:2) tiin an ko thin a ni. Mawi famkimin Pathian chu Zion atang hian a eng chhuak thin a (Sam50:2), he zion atang hian amite mal a sawm thin (Sam128:5). A chhunga chengte chu ‘Zion fanu/fate/zion mipui tih an ni a(Is12:6; Sam 149:2;Sam9:14), he khawpui tiropuitu; a chhunga cheng - Lalpa ring apiang chu an mualpho lovang (Is28:18) tih a ni. Hei hi thuthlung thar KOHHRAN hlimthla chu a ni a. Pathian ngaihin kohhran hi a va hluin Amah avang vek hian a va ropui em. Newton-a pawh hian Pathian ngaiha kohhran hlut zia hi hriain;    
      
"Nangma thilropuite an sawi,
Zion kan Pathian khawpui;
A thu phelh tawh ngai lova khan,
A siam che, Ama chen nan;
Chatuan Lungpuia innghat chu,
Engin nge tinghing ang che;
Chhandamna banga inhungin,
I hmelma I hlau lovang".  A lo ti ta hial a nih hi.

A hlutna leh ropuina puanchhuah nan hei hi tawk a la tilo cheu a ni ngei ang(?), a tana Pathian leh, Pathianin khawvela kohhran a dah hlut zia tichiang turin;- “Lalpa Zion khawpuiah chuan, khawngaiha min tel tir chuan, khawvelin min hmusit mahse; i hming chauh ka chhuang ang e.” a ti hial a ni.

MI PAKHAT NUN KHAWIH CHETU CHU:
Kum sawm dawn emaw lai a ni ta; Pathian rawngbawltu nichung reng siin mi pakhat chuan ‘a nuna a duh ngai  loh thil’ a tawng fo mai.  A chunga thil thleng kawng hrang hrang, a chin fel theih si loh avangin Lalpa a au thin a. A khawngaihna dilin Lalpa hmaah bawkkhupin, thingthiin etc., vawi tamtak a tap a, a nun ramin a mamawh pe tur khan a va tawngtai nasa thin em.

Pathian Thlarau Thianghlimin (heng thil thlen hnu a) ‘he thu ziaktu’ nun vawi eng emaw zat a khawihnawn leh hnu hian kum sarih lai a lo vei leh ta reng mai. Tumkhat chu Nu ho khawmpui-ah ‘thu sawitu’ atan min ruat a, mahni tawkah ka tui hle mai. A hnua ka chunga thil thleng hian khang laia thil thleng tamtak kha a hmu mawi/nuam ta vek zawk em ni phei chu ka hre lo? Inkhawmpui hlawhtling tak chu a ni reng reng e. A tawp inkhawm ban ‘thu leh hla’-a inpawl hona-ah chuan kan zai tui hle mai. Kan hla sak zinga pakhat chu Newton-a hla zinga pakhat ‘Nangma Thilropuite An Sawi, Zion Kan Pathian Khawpui’ tih hla (bawk) hi a ni.
A chunga kan sawi tawh ang khan, he hla hi ‘kohhran hla’ a ni a. Ni danga ka(n) sak pawhin ‘kohhran takin, sak paha rilrua kohhran kawk ranin’ ka sa deuh kher thin. He mi tuma Pathian Thlarau Thianghlimin he hla hmanga min den dan chu ‘a hma ang’ a ni ta hauh lo mai. Mi tamtak lam zingah mittui hruk sen rual loh nen, sang taka ban pharin ‘HALLELUIAH’ tia vawi tam au chhuah mai loh chu – a aia hlimna leh lawmna tarlan theihna sang zawk reng reng ka hre ta lo. Engvang nge ni ta, eng thil nge ka chungah chuan lo thleng?

Chu hla kan sak mek lai chuan Pathian Thlarau Thianghlimin tiang hian min rawn hriattir ta tlat mai(he thu ka ziah mek lai pawh hian hei hian lawman leh lungawina min la pe cheu mai);

-    Mi ten a ropui em avanga a chanchin an sawi thin ‘ZION Pathian khawpui’ kha ‘keimah-Lalzarliana’ ngei hi ka ni tih hi a ni. Lawm avangin biangah mittui a luang lo thei lo a ni. Zion Pathian khawpui- Lalpan a hmangaih, a chen nana a thlan, Pathian awmna; Ka ngaih ropui em em Kohhran chauh ni lovin ‘keimah- mi tawmkai lo berte zing ami pawh hi ‘zion Pathian khawpui’ tiin Lalpan min hraittir mauh mai. A zahthlakin a va hlu si em, Lalpa hi a duhtui lovin ka tan hian a va ropui si em! Halleluiah!.

-    He mi tluk bawka thil ropui em em lo thleng leh chu, ‘A thu phelh tawh ngai lova khan’ mi fel lo ber thlengin a chen nan a  lo siam (duh) reng a ni tih  hriat nawn tir leha ka awm kha a ni. Keimah ka in ena ‘engmah lo mai’ ka nih zia ka hriat rual a, a thu phelh tawh ngai lo Lalpa’n a chen nan min siam tih hriat tluka thil ropui hi a awm chuang lo a ni. Lalpa chu fakin awm rawh se!.


-    Khawvel thilah  innghahna, chuan tlak nei lo pawl tak ka ni maithei. Ka mihring puite laka hian inchhuanna tham sawi tlak ka nei mawlh lo. Mahse, innghahna tur Lalpan min pe thar leh ta. Engmahnin a tih nghin zawh loh, thihna hneha tho leh chatuan lungpui Krista ngei hi ‘ka innghahna’ a ni tih min hriattir leh ta. Lalpa hi a va tha em.

-    Khawvelah hian kan thlarau nun tiralti a min dotu, manganna min thlen thei thil a va tam thin em. Hengte avanga tih mangana kan awm lai chuan phen tur leh puitu kan van ruai thin a nih hi. Amaherawh chu Pathian khawngaihna avang chauhin ‘hmelmate ngam loh’  sual leh a thiltihtheihnain a tih chhiat zawh rual loh ‘chhandamna banga hung’, Pathian mi nih inhriat tluka thlamuan thlak hi a awm chuangin a rinawm loh.

  
He thilin danglamna ‘a dawngtu’ chunga a thlen ang kha mi zawng zawng chungah hian thleng ve se ka va ti-em. Pathian khawngaihna avang chauha Lalpa’n  ‘A aw’ a hriattir, tuihalna a tihreh sak leh ‘a hnathawh’ khawngaihna avang chauha a hmuh  tir thinte zinga chhiar tela awm vete chuan “Lalpa khawngaihna’ chanchin hi an sawi bang thei ngai lovang! ‘Mi sualte lama sim tir tura lo kal Lalpa hi, hman atanga tun hun thlenga ‘inpuang thin’- mi tawmkai lo berte pawh thleng phak Lalpa Pathian a ni tih hi Newton-a leh a ziaktu chanchin atang hian a chiang a ni.
       
14092012