SERAMPORE TRIO

Vawiin Dt. 17.02.2020 hian BMS Missionary hmasa, Serampore College dintu, SERAMPORE TRIO tia an sawi bawk; William Carey, William Ward & Joshua Marshman te lim din thar chu College campus area, CLRC building hma chiahah hawn a ni dawn a. Carey-a hi mi nawlpuiin an hriat lar laiin, a thiante 2 chanchin erawhin hriat a hlawh nep fo thin. An pathuma lim din a nih theih nana hma latu, Principal ni lai Dr. Vansanglura hmalakna hi a fakawm em em a ni.

He milim hawn aia programme lian zawk, kum tina ASC (Art Science Commerce) Department lamin an hman thin, Exhibition chu kumin atang hian Principal rawtna bawkin College pum (Theology) huapin hman a ni dawn a. Theology zirlaite pawh hroup 4-ah thenin, thil chi hrang hrang an display ve dawn a ni. Exhibition hian ni 3 a awh ang a. Chung zawhah chuan a aia pui zawk mah tur UTSAV (musical concert) turu lutuk, ASC lam buatsaih, ni 2 awh a awm chhunzawm bawk ang.
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Carey-a in sak, a thih thlenga a chenna hmun, CAREY HOUSE an tihah hian vanneihthlak takin, Principal leh V.P family te nen kan vaiin chhungkaw 3 kan cheng ho a. He qtrs/apartment hi kum 6 pumhlum kan lo luah ve dawn ta reng mai. Tin, heng missionary ropui mi pathum te College dinah hian kum 7 pumhlum zirtir hna thawkin ka lo awm ve ta a. Kumin hi kan awm tlingtla leh anih chuan, kum 8 kan awm ve dawn ta tihna a ni. Heng bakah hian Carey Cemetery hi kum 2 hmalam khan kum tin vawi 1 kan sam thin bawk.

He tiang taka missionary ropui, Carey-a phei chu FATHER OF MODERN MISSION tia an koh...te sulhnu nen kan inhnim hnaia, kan inchiahpiah chung hian, tleirawl chhuah hlima an chanchin mizo tawnga ka chhiar bak kha, an chanchin chhiar leh ngaihven ka nei ngai ta meuh lo.
2017? kum khan heng SERAMPORE TRIO te'na 'THE TEN COMMANDMENTS' an tih, an rawngbawlna atana 'dan 10' an duan chu, tha ka tih em avangin, mizo tawngin ka letling tawh a. Tin, Careya'n Bengali tawnga hla a phuah (english version) chu, nikum khan mizo tawnga sak theih turin ka letling bawk...Heng bak hi an chanchin ngaihven awma ka lanna tur sawi tur reng ka nei lo. Hna lama kan inpek laklawh vang leh, hman lutuk loh vangte pawh a ni thei awm e.

Nizan thung chu, online paha file vel ka hai kualna lamah, an chanchin eng eng emaw ka haichhuak nual a. Dar 2 A.M dawn thleng ka chhiar ta erh a. Chung ka thil chhiar atanga tun hmaa ka la hriat ngai lutuk loh, mi tamzawk pawhin an hriat ngai zen zen loh tura ka ngaihte chu ka han lawr khawm a ni. A tha zawng leh mi dang chawk tho zawnga hna a thawh ngei ka beisei a. Rawngbawl mi tan a tangkai zualin ka ring.
"Baptist Missions in the British Empire: Jamaica and Serampore in the First Half of the Nineteenth Century" By Kelly Rebecca Elliott hi ka thu lakna ber a ni.

1. 1793 kuma India pana an lo kal khan, India rama mahni inchawma thu lo hril tawh John Thomas-a te nena lo kal an ni.

2. Missionary tura an chhuah hian Carey-a nupui hian dodal, hmin lo chungin a fate nen a(n) zui (A hnu zelah mental problem a nei zui ta a nih kha).

3. Carey-a hian a tirin Indigo factory, Malda-ah manager hna a thawk. Mahni inchawm a ngaih avangin hna an thawh ngei a ngai a. A thianpa hian medical lam thil a lo zir sil nual avangin, chu lam zawng chuan sum lakluhna a zawng bawk.

4.An rawngbawlna atanga inlet ring thar nei reng reng lovin kum 7 zet an thawk (ka hre tawh thin).

5. Bangali Nunshi hnen atanga hlawh pea bengali tawng kum hnih a zir hnuin, tum khat chu thu hrila hun a hmannaah a thu ngaithlatu 1 chuan ' i tawng kha hriatthiam theih a awm meuh lo' a lo tih sak. Kum 2 hnuah pawh tawng a la thiam chiang bik lo a nih chu.

6. Lungngaihna te, missionary hna thawk tura thilpek dawn nei lo anga inhriatnate avangin a beidawng ve rum rum hman a. 1799 kuma Ward-a leh Marshman an lo thlen hnuin an phurna leh thathona chuan a tiphur thar veleh a.

7. Ward-a leh Marshman an lo thlen hian Carey-a ang thoin permit/silence nei loin, ram dang American lawng-ah lehnghal an lo kal a. British sawrhkar-in an hnawtchhuak ang tih hlauin Kolkata-ah pawh innghat lovin Danish sawrkar ram chhung Serampore-ah an innghat.
8. An lo thlen tuk (next day) ah Britist sawrhkar chuan Missionary-te chu silence an neih loh chuan an hnawt chhuak nghal ang tih an hrilh a. Tichuan Baptist (BMS?) a inrawlh ta a, Danish srawrhkar hnenaah an himna tur an ngen sak a, sawrhkar dang ram chhunga awmte kut thlak thu awm suh, an him chhunzawm ta a ni.

9. Chutiang anga awm hran chu an ni 2 chuan hrehawm an ti a, mahse Danish ram chhuahsana Birtish ram chinah risk laa an luh chuan Danish ho duhsakna nen an hloh vek ang tihte an hlau ve.
10. Chutianga a ngaihna hre lova an awm lailawk lai chuan Danish Governor (Olav-a a nih hmel?) chuan thurawn a pe a. An tan Serampore chu hmunpui neih nana hmun rem ber tia a hrilh bakah, ven him a tiam a, tin sikul leh press te dinin chutianga an awm chuan British hoin an tihduhdah theihna tur laka an him ber tur thute hrilhin thurawn a pe a.

11. Ward-a chu Danish ho venhimna nen, Carey-a hmin turin Malda-ah a kal a ta a. A hmin ta a niang ?(a record thlip thlep tawh lo LOL), Seramore chu an hmunpui a lo ni ta a ni.

12. 1799 kuma a thiante an lo thlen hian Carey-a chuan Bengali a zir chu a lo master hle tawh a. Bengali tawnga a bible lehlin pawh a peih tep tawh hial a ni. 1793-ah India a thleng a, 1799 kumah Bible translation a peih thuak a nih chuan, eng tiang taka thawkrim thin ni ang maw? Kum 6 emaw chauh a tla hman a ni!!!

13. Kan College Archive-ah hian Chinese Bible an lehlin kan kawl reng a. Hman deuha Chinese ambasador-in? kan college a lo tlawh tumin, thuziak hlui lutuk heng heng hmuna a lo awm ve an hmuh chuan mak an ti em em a ni. He bible lehlinnaa a bul tumtu hi Joshua Marsman a lo ni reng mai.

14. Carey-a finna leh rem hriatna chu a missionary puite hian an rinchhan hmiah thin.

15. Serampore Trio te hian India ram sakhaw rin dan leh chin dan khermei takte an hmachhawn danah tih fuh loh an lo nei ve reng  a ni awm e (The Serampore trio failed to acknowledge the complexity of Indian religious belief because, first, they could not understand and were even unaware of much of it.  More than the limitations of their experience and knowledge, though, the missionaries’ own religious worldview dictated the ways in which they understood and responded to Indian
belief systems).

16. 1811 - 1812 inkar, kum 1 chhung lekin missionary family zinga an member (naupang an ni ber) 11 zet an thi.

17. An fate an thih avanga lu an sun chang leh sum leh pai thila harsatna tawka mangang taka an awm changin, “Pathian thutiam hi a dik a, a ti ngei bawk ang, a man ama hunteah, amah ngeiin a tihlawhtling dawn a ni” tiin an inhnem tawn a. Chutiang chuan mi tam takin chik taka an khawsa zia an lo thlir sakna karah Chanchin Tha a darh theih nan rilru an pu a, Pathianin an kawng tur chu a buatsaih ang tih hi an ring tlat a ni.

18. 1815 kuma mission report an peknaah chuan an rawngbawlnaa an method leh goal (tih dan leh thiltum) 3 an ziak a, chu chu; i) Hmun nghet, innghahna tlak Cross an dinna tur te, Chganchin Tha hrila an chhuah huna an innghahna tur leh kohhran a lo dinna tur, etc neih hmasak. ii) Pathian Lehkhabu lehlin iii) Thalaite hnena bible hriatna tuh a, an ram mila zirna kalpui...tihte a ni.
19. Ringtu an siam hmasak ber hi Krishna Pal ( or Krishnu) tiin kan hre thin a. Mahse hemi hma hian ringtu 1 siamin baptisma pawh an lo chan tir ngei tawh a. Mahse a bibo zui a, a chanchin hriat zui tur a awm ta lo a ni. Chu mi hming chu  Fukeer-a a ni.

20. Krishnu-a testemony Carey-a sawi - Serampore-a missionary te an inben bel hnuin dawr hmunah (market place) missionary tu ber emawin thu a sawi a. Chu chuan a hnen ta em em a. Tichuan  Bayshnub Charon-a hnenah a kal a, zan khuain chhun  lama an thu hriat chanchin chu an sawi dun a.Tichuan chu mite 2 chu a hnuin kan inah an lo kal thin a, An hnena kan thu sawi thenkhatte chu an pawm zawng a lo ni a...( Charon a hi eng emaw chen a hmin lo zui a, mahse a hnuah Krishnua hnung a zui. A sei dawn he ti zawng hi ni mai se)

21. Carey-a hian 1808 kuma a nupui hmasa, Dorothy a thih hnu lawk, thla 5 or 6 lekah Danish mi, mission nena inkungkaihna pawh nei hauh lo Charlotte Rumohr chu nupuiah a nei a. An inneih hian kum 46 an ni. Missionary a thawhpuite zingah sawiselna a tawk nasa ve viau a ni awm e. Charlotte a thih hnu, Carey-a kum 62 a nih tawh hnuin, a pathum nan, pasal vawi hnih sun tawh, a aia kum 17 a naupang Grace Hughes chu nupuiah a nei leh bawk. A nupuite zingah hian Charlotte hi a ngaina ber a nih hmel, kum 13 an innei a, a thih hnua a ruang a kianga an zalh theih nan thu a hnutchhiah hial a ni.

22. THUBELH:
"Kei mi tawmkai lo leh thil-lung mai hi, i ban vuanin i hnenah ka lo tlu lut e" titu Carey-a chu a thih hnu pawhin a thlan chu tlawm taka siam a ni a. A thainte 2 thlan hi uluk taka siam a nih laiin, a ni thung chu - la tlawh ngai lote tana zawn chawp ngai hial tur khawpa mawlmang leh biruin a thlan hi siam ni a. Tlawm takin a hlimthla hi tun thleng hian a la hnutchhiah ta reng a ni.

23. AN CHANCHIN KA CHHIAR LAIA KA RILRU HNEH ZUAL: Carey-a khan India a pan khan India tawng a thiam lo va, khawiah nge an chhungkua an khawsak ang tih leh, eng tiang angin nge a lu zar hliapna tur chung a khuh ang tih pawh a hre lo. Mahse, Pathianin chung chu a pein a ngaihtuah sak ang tih a ring mawl tawp mai a ni....

ZONUN MAWI

(VAL UPA THUCHAH)


Note: He thuchah hi eng kumah nge ka sawi ka hre hleithei lo. Serampore Mizo Christian Fellowship (SCMF) Inkhawm eng berah emaw chuan a ni ngei mai (?). Vawiin Dt. 16.02.2020 hian ka hai chhuah a. Blog-ah hian kan hung chhuak ve leh a ni e.

Kristian kan nih hma a Zoram chhung a zo hnahthlak zawng zawng ten inang tlang  a kan nun dan leh khawsak thil a tehfawng rintlak ber a kan ngaih ni thinte chu;

-    lal leh khawnbawl upate thu chhuak

-    Val upa / ai upate thurawn

-    Nu leh Pa te thu chhuak

Kristian kan nih hnu chuan hei hi a lo inthlak hret hret a;

-    Pathian thu

-    Kohhran thurin (doctrine) leh chin dan (tradition)

-    Pastor leh upa /rawngbawltute

-    Khawtlang hruaitute thu chhuak

-    Val upa leh ai upa zawkte

Tunah thung chuan post-modern culture-ah kan inchhung khawm tawh a, he modernism hian ideology hran hlauh;

-    There is no objective natural reality

-    Modern understanding of logic and reason are mere conceptual construct that are not valid.

-    There is no objective moral value, Therefore, all judgement of truth exist within a cultural context, etc tithe a ni ta nuai mai a…

He tiang concept of understanding hian kan hriat mang loh chhungin kan rilru-ah nasa tak a zung kaiin, tunhma a vantlangin tehfawng dik a ngaihte pawh kha thangtharte thinlungah chuan a buk a rit zo ta lova, upa leh ai upa zawk hrim hrimte thu chhuak chu sawi loh, pathian thu, kohhran thurin leh chin dan phei chu tehfawng dik bera ngai tawh lo kan tam em em a ni.

He tiang khawvela cheng kan nih avang hian ‘Zonun zemawi” kan tih – kan Pathian thu laimu nen pawha thil inhmeh, kohhran leh hnam pum huap tan pawha thil tha hi keini – vantlang rual pawl phaka ngaihte hian a hlutna leh duhawmna hi kan chhawm nun zel a ngai a ni.

Pathianthu zir leh a zir zo tawhte chungah hian mi tam takin beiseina an neih laiin, rawngbawlna lam kawk lo deuha kan ngaih thilah hi chuan ‘thil pal liam’ kan hrat viau ni awm a sawi hi a awm thin a. “zonun zemawi’ kan tih pawh hi a hralh kal lo pawl a nih mai bakah – a hlutna ti vultu nih chu sawi loh sulhnu tha lo hnutchhiahtu kan ni fo mai.

Mi tam takin Gospel laimu ni chiah lo, social gospel rawng kaia an ngaih avangin ‘a movement’ a lo awm chang pawhin ngaihsak a hlawh nep hle thin a. mahse heng ze mawi zinga kan rin luh – tlawmngaihna te, aia upa zah te, taimak te, tanpui ngaih puih,etc hi zo fate danglamna leh kan essence, kan identity siamtu, hnam dangte laka min pho chhuaktu an nih avangin, kan ngaihlut tur leh kan nuna kan dah pawimawh ngei tur zing ami a ni.

Vawiin/zanin-ah hian  heng zemawi kan tih zinga a then then thlur chhuak a, uar taka fak emaw, a hlutna leh mawina hi sawi chiam ka tum hran lova. Kan thu zial nana hman ka tum ber chu – Pathian rawngbawltute leh rawngbawl tura inchher mekte hi mi ten eng emaw tehfawnga min hman ve thin avangin, he zonun zemawi kan tih hi titham ral mai lova, a hlutna leh duhawmna par chawi lartu kan nih zel hi a tul takmeuh a ni….tih te mai hi a ni e.

FUIHNA THUCHAH

(Serampore Mizo Christian Felloowship (SMCF) Service, Serampore - 2017: ZIRLAI HO FUIHNA ATANA KA THU SAWI hi, kum 3 zet a liam tawh hnuin, vawiin Dt.16.02.2020 hian ka hai chhuak a. Tlai khawhnuah ka'n post hnuhnawh a ni e.)


Introduction:

He tiang duhsakna ka chang hi ka lawm viau lai leh, ka phur viau lain – ka phurna chimchin erawhin a sang lai ber a han tawng pha chiah lo deuh em aw? tih ka ngaihtuah a. A chhan;

i)    SCMF in tunhnaite atanga hma kan sawn dan leh, a nawlpuia laka in fel si zia ngaihtuahin ‘mi fel leh tha’ zinga thusawi hi thil awlai a ni loin ka hria a.

ii)    Thusawi kawnga ‘mi talented’ an tih ang hi ka ni lem lo a. Eng emaw chang a ’khak fuh palh’ tum nei an tih ang deuh chauh hi ka ni. Tawngkam bungruate hi ka ngah lo laileng khawp a, kan Nu phei chuan ‘eng emaw tal hi han sawi ve teh’ tih chang a nei fo a ni.

iii)    Heng bakah hian, mahnia Principle leh stile hran nei, mi nazawng fuihna leh thurawn dawnsawn dan thiam lo mi; Fuihna dawn mamawh em em pawha inhre lo khawp a ‘mahni thu duh leh mahni tum tuma that duh’ nia inhria, hruaitu ena ka en theihte leh, Nu leh Pa, U te, bakah rual u - laichin hnaivaite tih loh ‘thurawn’ bak ngaina lutuk lem lo… ka ni a. He tiang ang mize pu hi in lo awm ve hlauh chuan emaw, a tam zawk hi in lo nih hlauh phei chuan, kan thusawi hi eng hehu-ah mah a chhuak lovang tihte ka rilruah a awm bawk.

iv)    Amaherawh chu, ka mizia hi ‘zopa tak’ – ‘aia upa & hotute zah’ kawng a – ‘zah phu lutuk loa ngaihte’ nen lam pawha zah luih tum hram thin mi ka ni a. Chutiang kawnga ka mize tawmpui in lo awm mial erawh thung chuan; kan thu leh hlate hi ‘vawk hma a tuikeplung paih’ an sawi ang em chuan a chhuak bik lovang tihte ka ngaihtuah bawk.

KAN SAWI TUR THENKHAT (Content):

1.    Zirlai - senior leh junior huap (point hnih khat…)

2.    Zirlai ‘tha/ fakawm’ nih theih dan…

3.    Fresher tan bik (point hnih khat…)

4.    Zavai huap…

5.    Image nalh lo zual kan hnutchhiah tawh thenkhat…

6.    Ka appreciate thil thenkhat… etc
 
Firstly: Tlangval kan hriat ve tan hma daih, tunhma atanga tun hun thleng pawh a, khawkhat ‘mi fel’ an teh thinna kha a inang deuh pat thin a, chu chu-

-    Ruihtheih thil tih loh

-    Mi taima

-    Eng kawng pawh zawh se hlawhtling tura mi tumruh ( a bikin zirna kawngah)

-    Kohhran mi, etc.

Heng mai mai hi ‘mi fel’ tehfunga hman kha a ni a. Mi fel nih kha a hautak fahran lo. Chuvang chu a ni pakhat awm e, ka pianthar hnuin keipawh ‘thutiam’ ka insiam ta a.

i)    Ka rualpui zingah lehkha ka chhiar tam ber tur a ni

ii)    Ka inkhawm tam ber tur a ni

iii)    Ka taima ber tur a ni…. Tih kha a ni tawp mai a. A tih pawh ka tihlawhtling tha ve viau chuan ka inhria. Mahni vengah na-na-na chuan a ‘to’ pawh kan to talh awm e. LOL

Tichuan, ka lama Lalpa a tan tlat thinna kha No. 1 a dah loh theih loh a ni a, chumi bakah chuan, heng tumruhna mai mai hi a ni ta awm e, thingtlang pa mawng-khak ni reng tur kha heng thleng thlenga thawhpuite ‘vai chi uih’ liahpui thei tura min lo nawr liam (thleng) vetu hi?.

( Heng bakah hian lehkha kan zir puitlin theih nana ka Pa thiltum kha ka sawi kai chak hle a, mahse hun a renawm deuh bawk si…)

Chung chu ka chanchin hnaisai lutuk lo, tlemte ka share theih che u a ni a. Nagngni chu chhungkaw pangngai tak tak atanga lo kal in nih avangin, heng chanchin pawh hian ngaihhlut a hlawh phak pawhin ka ring chiah lo. Mahse tun dinhmun thleng tur leh ka survive ve theih nana bul ka tan dan, chu tiang ang dinhmunah chuan awm ve ta ang ni u la,  tuna ka nihna ‘awhawm lutuk fahran lo’ ang pawh hi in thleng zo ngutin ka ring lo.

Tichuan, ka sawi duh point-ah lut dawn I la – he kan thusawi kamkeuna leh bul tan nana ka tarlan hmasak ber duh chu – eng ang mi pawh ni u la, hlawhtlinna hi Pathian ta- a duh apiangte a chantir theih a ni a. Chumi bakah chuan mimal nun kaihruaia khalh ngil thintu – ‘commitment’ emaw ‘principle’ mumal neih hi hmalam pan zel tura kan kawng min sial saktu a ni tih hi a ni.

Tute nge zirlai nih chhung a petek nawk nawk a, inchhuih silawng fo thinte kan tih chuan Commitment mumal nei lo. An nun kaihruaitu, innghahna, an kawng khalhngil tur Principle mumal nei lote an ni chawk a ni. Chuvang chuan hei hi No. 1 ah kan dah a ni.

Secondly: Kan sawi lan zauh tawh ‘kaw khat mi fel’ ni turin ‘tehfawng’ eng emawzat a awm kan tih ang khan ‘pathianthu zir theuh theuh zingah hian’ hotute leh tlang ngaiha ‘zirlai fel – zirlai tha – zirlai hlawhtling’ awlsam em ema nih theih dan a awm a. Chu mi inkawhhmuh chu ‘fuihna thuchah’ kan tih pawhin a tum ber pakhat ni. Chung thila kan chhinchhiah fo atana ka duh tlem tarlang I la’

i)    Kawng tinrenga mi Sincere nih a tul: Hei hian Lehkha kan zirna-ah, assignment kan tihnaah, mawhphurhna hrang hrang kan kova lum, etc kan tihna-ah tihtakzetna a kawk a. A zelthel zawnga thiltih hram hram leh, thil namliam mai mai ang chi hian hmun an nei lo a ni.

ii)    College activity hrang hranga active participant nih a ngai: Kan college hian thiltih neuh neuh kan ngah viau mai a. Hengahte hian ‘zirlai tha’ nih kan duh chuan tel kan taima tur a ni. Achang chuan ‘attendance checking’ hian min nawr kal hram hram a ang viau thin. Thenkhat chuan pumpelh theih a nih/ a awm chhung chu pumpelh kan duh hial niin a lang. Hei hian kawng thenkhatah chuan commitment kan neih pawnlang zia a tarlang a. Chuvang chuan ‘active participant’ ni tura rilru kan sawh ngheh deuh deuh a tul viau mai.

Nikum khan Sunday morning leh evening service-ah mizo zirlaite attendance a tha lo fo mai a. Tumkhat phei chu hun laklawh deuh-ah ‘infuih tharna’ angreng deuh kan neih hial kha. Kha tiang kha kuminah hian awm tawh lo tura tan lak kan ngai a. Tawlailir nawr ang chauh a, ‘roll call’ nawr kal theih emaw, a nawr theih chin chauh kal thin mi nih hi ‘a puitlin loh thlak a’ heting rilru kan put fo thin ang kha, kan zing atang hian nuai bo a ngai a ni.

iii)    Thuawih tura insiam rem: He mia kawh kan tum ber leh uar deuh zawka tarlan ka duh chu College-in dan leh dun, inkaihhruaina a neih hrang hrangte zawm thei tura mimal tin ten rilru kan insiamrem a tulna hi a ni. Kan awmna hi theological institution a nih miau avangin, hmun dang anga a keuhbeuh leh luhlul zawnga rilru put luih hi a rem ve lo. Tleirawl rilru a la reh tak tak hma chuan ‘kawlhrawng taka invaivung’ emaw ‘pa tak anga lan’ hi nuam kan ti vek a. In rilru put hmang tur hi kan hrethiam reng mai. Mahse, kan inthunun theihna hian ri kham chin a nei a nih pawhin, a thuawih thei zawnga ‘in tih pa’ hle zawk tur a ni.

Dan leh dunte hi ‘mi thuawih thei-te’ leh ‘mi tha-te’ tan hian a hnawksak ngai lova, mi luhlul leh tihmawh te tan a hnawksak deuh a ni mai. Chuvang chuan kan that tlanna tura heng dan leh conduct chi hrang hrang kan neihte hi kan tana thil hnawksak ang mai an nih loh nan, keimahni zawk hi insiam rem kan tum tur a ni.

iv)    Mi dang zah leh pawisak: Hman-ah ‘mi dang ta en dan’ ka sawi tawh a, thenkhat chuan in la hre maithei. Khami tum a kan ‘core message’ kha – ‘mi dang zah leh pawisak’ tho hi a ni. Hei hian zirlaipui te, roommate te, hnam dang te, zirtirtu te, etc a huam vek a. He thil hi kan bul amite laka ‘fakawma min siam theitu’ a nih avangin kan tan a pawimawh em em a ni.

Zirlai leh zirlai inkarah chuan ka va hriatpui vek lo che u a, amaherawh chu – in senior chhuak ta te, vai ho te, etc hian hemi kawngah hian ‘fak an hlawh takzet’ a ni.

Mi dang zaha pawisa tur chuan nasa taka inphah hniam a ngi a, chu chu mizo ten harsa kan tih em em, mahse a tithei ten ‘fak an hlawh thung si na’ a ni. Lal Isuan (Joh 12:26), “Tupawhin ka rawng a bawl chuan a ni chu Pa in a chawimawi ve thung ang” a tih leh I Sam 2: 30-a, “Mi chawimawi apiangte chu ka chawi mawi ang” Pathianin a tih ang tho kha a ni a. Mi dang zahna lantir leh pawisak hian ‘min beng hniam chang’ nei bawk mahse, ‘zahawm leh fak phu a’ min awm tir theitu a nih avangin rilrua kan vawn reng a tha khawp mai.

Eg: Vai hoin inphahhnuai taka inzahna an lantit hian engmah hloh an nei lo. Hloh chu sawi loh, mi dang hma a an inphahhnuai peihna khan ‘fakawmin’ a siam daih zawk a ni.

A belhchhah hlek nan – kan zing a thenkhat chu, keimah chawp chawp hian ‘mize danglam deuh nei’ kan ni hlawm a. Mahni awm ang ang leh mi dang zai ngai lem lova -  ‘puak pawp pawp, langchhuak pawp pawp’ pawh kan ni maithei. Pathian ram a zau phah dawn a, Lalpa tana hlawkna tur zawk a nih chuan a tha reng mai…mahse, mi dang tana mi hnawksak maia min siamtu leh kan buk ti-rit lo theitu a nih dawn chuan ‘insum chintawk’ kan neih a tha viau mai. In chik thin emaw ka hre lo va, Mizoram kohhran history-ah hian ‘mahni puaha puak pawp pawp ho zingah hian kohhran hruaitu ropui, miten thlarau lam thila thurawn an lak thinna’ hi an tam lo khawp mai.

v)    Tumruh leh taimak:(Abraham Lincoln, Thomas Edison,William Carey, etc)

vi)    Devotion hman that: Hei hi kan sawi hmaih loh tur, kan rilruin focus-a a neih ngei tur zing a mi a ni. Thil har tak anga lang, mahse ‘Pathian tana kan inphal leh phal loh/inhuam thuk leh thuk loh’ azira kan ‘tih leh tih loh’ thin thil mai a ni. Ka experience tlem -

vii)    Result tha neih : Hei hian academic record chauh a kawk lo va, academic record neih that bakah, a chunga kan tarlan zawng zawng leh a dangte atanga mi ten judgment/finding siam a, kan chungchang-a mark min pek dan, chu mi atanga result kan dawn thlengin a huam vek a ni.

(TICHUAN HENG HI CHHIN CHHIAH I LA: mi sincere nih, active participant ni tura tan lak, thuawih, mi dang zaha pawisak, tum ruh, devotion hman that, result tha nei tur a tan lak, etc)

Heng mai mai hi a lawm, zirlai kan nih chhung a ‘fak phua’ min dah theitute chu. A har lo teih teih em mai. Mi mal tin, ‘kan rilru put hmang azir a’ hlawhtlinpui theih leh tawlhthlukpui theih vel mai mai a ni. Mi bik, mi tlemte te angin ‘personality’ leh ‘academic’-ah kan buk a rit lutuk lo a ni thei, mahse, rilru nei taka in awm phawt chuan ‘inhlawhtling ang a, fak in hlawh’ tho tho ang.


FIRST YEAR STUDENTS/ FRESHERS TAN POINT HNIH KHAT…
Freshers te pual bik point hnih khat rawlh lawk I la…

Hun hlu lutuk sawi nan ‘Golden chance’ an sawi/ti thin ang deuhin, theological institution-a in ke/hniak in rawn rawlh tan kum hi hun hlu lutuk a ni. A chhan chu he kum hi in tan chuan ‘impression in siam kum’ a ni. A awmzia chu ‘inenthlak kum’ ‘kan mize pholanna kum’ ‘mi ten tunge a ni tih min zir a, kan khawsa zia leh nungchang atanga an duh ang anga judgement an siam kum’ a ni.

For example: 
Fresher tinzawn deuh a thil kan sawi takah chuan:

-    Mi thar nih hi – zir leh a nih a nih thiam ngai a ni.

-    Ragging a awm ngai lo, amaherawh chu, treatment dang deuh kan lo dawng palh a nih pawhin digest/in adjust tuma rilru tih paukhauh ve mai tur a ni.

-    Zum deidui lo va, inthlahrun thiam erawh a ngaih hun a awm.

-    Senior zawk te zai ngaih thiam hi…mahni inchawimawina a ni.

-    Hmnam dang ho hi culture/tradition hran nei an nih avangin thian thaa kan siam lungawi hma chuan mizo zia anga chhawnchhaih top loh tur an ni.

ZAVAI HUAP:

Representative role player and Image maker/builder kan ni.

Representative chu – a person chosen to act for others an ni a. Tin, Image chu a tak represent tura a likeness thil eng emaw kan draw hi a ni a.

Tichuan enge kan represent a, ang thil image siamtu nge kan nih? Eng tiangin nge chu chu kan nih dan?

-    En gang mi pawh ni la, khawi atanga lo kal pawh ni la…. I awmna apiang-ah in chhungkua, in kohhran, in veng/khua I represent zel a ni. I pawm emaw pawm lo emaw, thil a chhia a tha eng emaw lian tham deuh I chungah lo thleng ta se I chawr chhuahna zawng zawng nen khan mi in an chhui zel dawn. I tih that deuh chuan, in veng/in chhungkua/ in kohhran, I chawimawi dawn tihna a ni. I chet chukchu viau thung chuan ‘I chawrchhuahna khan, I awm dan ang zel kha emaw a produce (product) thin’ miin an ti mai dawn a ni.

-    Chutiang bawk chuan ‘image maker/builder’ kan ni vek a. Eng ang image nge kan siam theih?... Zofate kan nih angin kan hnam zia theuh ‘nun zemawi’ mi dangte hmuha duhawm leh duh awm lo zawnga draw thintu kan ni a. Chutiang bawkin kan kristian nun zia, thlarau lama kan dinhmun, kan hap phak chin, etc eng thil emaw hi mite chhiara hmuh theih tur hian kan chezia ,tawngkam, nun dan hian ‘eng image emaw’ kan draw vek a, chu chu ‘invisible but visible image drawn by us’ pawh kan ti thei ang.

I awm dan, rual pawl dan, tawngkam, chezia, mi I deal dan hmang khan hnam dangte mit hmuh-ah “eng image emaw’ I draw reng a, representative role I play bawk si avangin, kan mizo nun zia leh kristianna/ kan spirituality hi – ngaihhlut tlak lo leh, ngaihnsanawm lo ang a (‘image I draw’ hmang a) display theitu I ni. Hnam dangte hian MIZO zirlai-te hi – mi sincere lo, mi dang zahna leh pawisakna nei pachhia, rules leh conduct palzam ching, mi invawng lo, etc anga min hmuh chuan chu pawh chu ‘image kan draw’ atang zela ngaihdan lo piang vek a ni ang.

Chuvang chuan kan fimkhur a, he institution-ah hian eng image nge kan lantir ang a, kan hnutchhiah dawn ?– zonunzemawi (rinawmna, aiupa zah, tlawmngaihna, taimakna leh tumruhna) tihmelhemtu nge kan nih dawn, a image mawi tak leh zahawm zawnga drawtu kan ni ang? Tih hi zawhna pawimawh tak a ni. Chutiang bawkin – Mizo kristian nun dan image thlahdah leh tlabal rum zawnga draw-tu kan ni palh thei em? tihte pawh zawhna pawimawh kan hriatnawn fo tul a ni ang.
  
Image nalh lo/hmuhnawm lo
In fakawm takzet chung hian ‘Kum kalta’ a image in lo draw tawh, nalh zawka draw that ngai te;

-    Sunday morning leh evening service attendance a chhia.

-    In room a fel-fai lo/ a hnawk rum zel.

-    Pawnlam incheina-ah kan fimkhur lo.

-    Hnam dangte aiin, a bik takin hotute pawisak leh zah kawngah in buk a hniam fe.

-    Rules leh conduct thenkhat bawhchhe tam pawl kan ni.

-    Zuk leh hmuama enthlak reng kan ni.

-    Hnam dang kan kawp tam tawk lo.
 
Ka appreciates zual thil thenkhat;

-    Kan thawh hona leh relationship a tha (students-students-teacher-family)

-    Academic record-ah a sang pawl-ah kan awm reng

-    Hnam dang aia hotute rin kai kan ni fo

-    A theih chin chinah mizo tlawmngaihna kan chhawm tha viau

-    Leadership fawng vauntu kan ni reng

-    Family-a awmte tan in tangkai em em.
  

KUM THAR THUTIAM

Kan thupui hi a tawng tial chuan 'NEW YEAR RESOLUTION' an ti a ni awm e. Tul ti leh ti lo an awm nual a. Rilru tak taka hmasawn duhna nei, bul tan dan hre lo leh, bul tanna tur hre mai lote tan thil tangkai tak a ni.

'Mi entawn tlak' an tih ang zinga chhiar tel ka ni ngai lem lo nain, kum thar thutiam neih ka lo tangkaipui tawh dan hi share ka duh a. Hmasawn duhna nei leh tum tlatte tan fuihtu a tlin takah tiin ka han ziak a ni.

RESOLUTION:
1. Ka rualpuite zingah lehkha ka chhiar tam ber ang a, hna ka thawk nasa ber ang a, ka inkhawm tam ber tur a ni.

He thil hi ka rawl thar chhuah hlim atanga ka thuvawn 1 a ni a. Rawl thar leh tlangval hun chhung, mahni venga kan awm chhung kha kum 5 vel ni ta se, mahni ka inteh danin kum 3 chhung chu he thutiam hi ka champion pui theiin ka hria. Lehkha ka chhiar nasa a, hna ka thawk nasa hle. Thingtlangah gas a la awm lova, thing tuah tur  lakkhawm kha ka tih turah ka dah tawp a ni. Kum 1 pawh eng inkhawm mah pelh lovin ka inkhawm tluan parh a, TUMNA tak tak nen chuan exam lai pawhin a lo inkhawm theih viau mai. Heng hi khawtlang huapa image nawhreh ngai tawh loh tur kan draw-na hmanrua a ni a, a lo tha ve viau mai.

2. Bible ka chhiar chhuak ang.

Chhiar chhuah tum taka bible chhiar zawih zawih hi mi thenkhat chuan an ei lo. Mahse bible nena inkungkaihna siam luih tlatna hi nun vawngtu leh chelhtu a ni. Tun hnua Lalpa'n ka hnena thu a sawina hmanrua tam tak hi tun hmaa ka thuchhiar leh hriat tawh atangtein a ni fo mai.

Tun hnu hian hma ka sawn mawh ta hle nain, khang hun laia thutiam zarah khan vawi 18 emaw chauh chu bible (NT bik) hi ka chhiar chhuak ve a. Sual laka min humtu leh min chelh tlattu a ni tih hi tun hnu hian ka hrethiam chauh a ni.

3. Nu & Pa thu a kawi a ngilin ka zawm ang.

He thutiam hi zawm a har hle mai. College kan chhuti changin bus-a ka hawte hi mahni veng thlen hma siin bus chhungah he thutiam hi ka lam nawn fo thin. 'Ka cham chhung rei lote tal chu thu ka awih hle tur a ni. Ka duh miah loh emaw, ka chak loh thilah min tir a nih pawhin, hnial lovin ka ti ang. An thu hi ka zawm vek tur a ni' tihte ka ngaihtuah a. Ka thei vek lo nain, thutiama hman miau chuan chu thutiam chuan hriat loh karin min chelhin min thunun hle thin a. Mahnia 'fel inzirtir dan' tha tak a ni ber awm e.

4. Lehkhabu a tam thei ang ber ka chhiar ang.

Zirlai bak thil dang chhiar tam hrim hrim kha hriatna belhchhahtu, mi pangngai min nih tirtu leh rual elna chi khatah kan hmang thin a. An ei tur hnah vawm khawm silk pangangin an lo ei kaw/filh duak duak ang maiin, kan ban phak leh hriatthiam theih chin lehkhabu zawng zawng kha chu kan chhiar zo duak duak thin a ni ber e.

Kum thar thutiam avang hian tum khat chu sikul chawlh chhungin lehkabu 100, a pan leh chhah deuh, megazine leh bible-a bu hrang2 chiar telin ka chhiar a, ka la hre reng mai. 

5. Heng a chunga tarlan ho hi rilrua lang hmasa-sa an ni a;
- Zuk leh hmuam tih reng reng loh
- Ni tin vawi 3 tal tawngtai, etc
Tih leh a dangte pawh a tel a, ka hre vek ta lo. Mahse ka thil chin dawklak, sim tuma thutiama ka neih zing ami ho kha ka tihlawhtling hlawhtling mawh viau a. Tin, thutiam ang diak diaka zawm theih loh ka nei fo bawk. Amaherawh chu, heng thutiamte hi nun ngil nei tura min chelhtu, hmasawn tura min puitu, that tumna thinlungpute min vengtu hmanraw tha tak a lo ni tawh thin.  Kha tiang ang stage kha tunah chuan kan lo kalsan ve tan ta reng mai.

Mi invawng duh mi, he tiang ang rilrupu thin i nih chuan, han ti ve (leh) chhin la; chu chuan hlawhtlinna kawng zawh tur leh hmasawn turin a pui ngei ang che tih a rinawm.

DO NOT BE AFRAID

Mt 1:18ff; LK 1:26ff; LK 2:8ff

Based on the texts mentioned above; we’re going to meditate on the theme ‘DO NOT BE AFRAID’ which is one of the central messages of ‘the birth of Jesus’ brought to different people by God through his angels to prepare the way for Jesus.

For we are looking forward the coming of Christmas and its celebration, both here in our college as well as in y/our own places, the theme chosen for this morning, as I believe, will help us attain our spiritual desire to celebrate Christmas more meaningfully and to worship God in spirit.

If we look at the Bible, the bible mentions two specific types of fear.

The first one is ‘fear of the Lord’ which is to be encouraged and beneficial for human who fears God. In Ps 9:10; 111:10 the psalmist says, “The fear of the Lord is the beginning of wisdom and knowledge… understanding”

But the second type of fear on the other hand is not beneficial at all. It is a detriment and is to be overcome. This type of fear is mentioned as ‘spirit of fear’ in 2 Tim 1:7. The text says, “For God has not given us a spirit of fear, but of power and of love and of a sound mind”. And this type of spirit of fearfulness and timidity does not come from God. It is, indeed, an obstacle, that can impede or restrict the work of the Holy Spirit.

However, when we talk about FEAR; there are several terms which have the same sense and meaning of fear and at the same time can be used as synonyms, like; terror, doubt, panic, dismay, worry, dreadful, loose heart, nervous, horrify, chill out, scepticism, anxiety,  etc. Therefore, whenever I spell out the term ‘fear’ in between of my sermon, let us try to recollect all these terms, so that this recollection will help us receive the sermon meaningfully.

As already mentioned, when the birth of Jesus is being foretold by God through his angels; the message to overcome fear is always at the central of God’s message.

Now, to begin with our theme ‘DO NOT BE AFRAID,’ let us take a look at some biblical accounts;

1.    Mt 1:18ff:
-    Mary had engaged to Joseph
-    She was found to be with child from the Holy Spirit
-    Then Joseph being a righteous man, planned to dismiss her quietly
-    In V22: But just when he had resolved to dismiss her,
-    An angel of the Lord appear to him in a dream and said, “Joseph, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit”
-    In v24: When Joseph awoke from sleep, he did as the angle of the Lord commanded him. So he took her as his wife.

2.    LK 1:26ff
-    When the angle of the Lord, Gabriel appeared to Mary and said, “Greeting, favoured one, the Lord is with you”
-    Mary was perplexed by the words of Gabriel and pondered what short of greeting it would be.
-    Then the angle said to her, “Do not be afraid, Mary, for you have found favour with God…”
-    In v 38: Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.

3.    The same message was given when the angle appeared to the shepherds in LK 2:8ff
-    When the angle of the Lord stood before them and when the glory of the Lord was shown around them, they were terrified
-    Then the angle said to them, “Do not be afraid; for see – I am bringing you good news of great joy for all the people…”
-    After saying this – Suddenly there was with the angle a multitude of the heavenly host, praising God and saying – Glory to God in the highest heaven, and on earth peace among those whom he favours.
-    In V 16: So, they went with haste and found Mary and Joseph, and the child lying in the manger.
-    Then in V20: The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

Now, for our points of interest what I would like to mention from these accounts are;

1.    Whenever God has a plan, in the process of his programme, fear must have no room.
Overcoming fear for humanity is one of the integral parts of his mission.

2.    Therefore, to be born or to let Jesus born, overcoming or removing fear in human is something that God has taken very seriously.

3.    This must also be the reason why, as I assume, God has intended to remove fear in human to prepare the way for Jesus.

And apart from this, in relation to the same concern, one presumption/question that has come to my mind is – if fear remains in the minds of Joseph, if fear continues to exist or dwells Mary and the shepherds, what would happen?

-    The birth of Jesus may not be happened.
-    They (Joseph, Mary, shepherds) would not become a useful instrument for the birth of Jesus
-    They would not see or experience the revelation, the glory of God manifested to them.
We can say this, because fear can become an obstacle that can block the working process of God or God’s plan; therefore fear must have no room in the working process of God’s plan.

Illustration:
In 2017, when I attended an Assembly meeting of my church, which is the highest general body meeting of BCM; during congregational singing, I saw many people singing wholeheartedly and praising God. This experience may be new for some, but for us, it is an integral part of our worship services where and through which we could experience/witness charismatic movement within the community of God’s people during worship services.

So, as per our tradition, we Mizo practice spiritual dance during the time of congregational singing. If you happen to see or attend in a Mizo church, in every church building, you will see a huge or unoccupied space in between the pulpit and the place where long chairs are placed for the congregation. That place is reserved for people who have a desire to openly or publicly prise God. They would come out of their seats to the dancing place and would walk around making two or three circles. That is how we worship and praise God in the church. But only depending on the work of the Holy Spirit on individual level and within the community of God’s people, one could attain this kind of spiritual experience.

So, during congregational singing, lots of people have gathered together making 3 or 4 circles there in praising God. The entire movement of people in a dancing place, the sound of drums, music and congregational singing all together were so impressive and so motivating. Therefore, I also have a very strong desire to be with them in parsing God. And the level of motivational force within me at that moment was so strong because I have missed this kind of spiritual congregational singing and dancing for almost about 10 years.

But what was happened to me, what was the result? I was unable to join the people there, only because I have some reservation in my mind. I was not strong enough to wrestle with and to defeat myself. I was afraid that, if I join them, people would laugh at me, because people who came from theological institution who supposed to have an academic mind-set are not expected to give their interest on such thing. Therefore, this kind of feeling/belief holds me back not to participate. So the consequence result, I can tell you is – I was unable to receive the same blessing of the Spirit enjoyed by people at that moment.

It’s a simple illustration in which some may not find any meaning at all or fully comprehend even the sequence. But it is a good example to tell you that, if you do not overcome the fear in you, you will not be able to experience the work of the Holy Spirit as to what the Holy Spirit has a desire to work in you.

You don’t have to be afraid.  Again and again in the Bible, God told His children not to be afraid.

-    Through a vision, God said to Abraham in Gen. 15:1 - Do not be afraid, Abram. I am your shield; your reward shall be very great.

-    When Hagar and her son Ishmael were banished from Abraham’s land, an angel appeared to Hagar and told her; do not be afraid; For God has heard the voice of the boy where he is. – Gen. 21:17

-    When Isaac was expelled from his land by the Philistines and forced to move from place to place, God appeared to him and reminded him: Do not be afraid, for I am with you. – Gen. 26:24

-    When Jacob was fearful of traveling in his old age, God told him; do not be afraid to go down to Egypt, for I will make you into a great nation. – Gen. 46:3

-    Numerous times Moses reminded the Israelites not to be afraid because God was with them and would fight for them. And after Moses’ death, God made the same commitment to Joshua as he encouraged him to be strong and courageous: Do not be afraid; do not be discouraged, for the Lord your God will be with you wherever you go. – Jos. 1:9

-    From David to Elijah, from Isaiah to Jeremiah, God continuously reminded his people not to fear.
In every instance, people faced legitimate fears. But each time God’s message remained consistent. It seems God understood that we would wrestle with fear.

I John 4:18 says, “Whoever fears has not reached perfection in love…” that means with the feeling of fear no one can move forward. Isaiah 41:10 says, “So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.”

Therefore, as the birth of Jesus brings the message to overcome fear, let the same message be made known to us and to people who are in the state of fear, distress and who are in trouble, dismay, sadness, disappointment or sorrow, etc.

Friends, as the time has come/about to come for your Christmas vocation; each of you will be going back to your own places, and I want you to go back to your place with this message – DO NOT BE AFRAID. I wish, you would go home with the message to overcome fear which remains in you and to overcome fear for others.

This message is for you and for others whom you would offer spiritual help; who is in need of encouragement, spiritual restoration and help; in order that the promised Messiah would be born in their hearts. And as a result, people who are in the darkness can also pay homage to the new born baby.

DO NOT BE AFRAID. May God bless us.

TESTIMONY - SIAM THAR KA NGAI KA PUM MAI HIANIN (INTROSPECTING ONE-SELF)

Tun hnai, eng emaw lai atang khan mahni induhkhawp lohna ka nei zauh zauh thin a. Ka huatthu a chhia a, dawhtheihna leh hriatthiamna ka tlachham zual bawk. Ka pal liam mai mai thin thil kha 'ka tawng' fo a. Pumpelh ka duh thin 'mi sawisel' ka awlsam ve zek a. Ka ngaihdan pela miin min deal nia ka hriat phei chuan an hriat lohvin 'ka chhu zui' zek thin.

Ni 3 vel liam ta atang khan, "kei hi eng ka tita nge mawni dawn le? Awlsamtea ka thil pal liam mai mai thin pawh ka khin zui hrep tak zel mai hi le? Engah nge ka huatthu hi a chhiat zek a, engah nge mi hriatthiamna hi ka tlakchham tak thut le?" tiin ka inzawt ru zauh zauh thin. Mahni ka inbih a 'a chhan' hria niin ka inhria.  Mahse, thlarau a thawh tel loh vang nge ni dawn (?),  a tha leh sawt zawnga thil kalpui turin chet  lak tumna reng reng ka nei thei chuang hauh lo.


KA INBIH LETNA TUR LALPAN MIN PE.

Nimin (19.11.2019) zan ka mu tur chu hlathu laklawh fahran mai, 'Ka pum mai hianin...' tih ringawt hi nung takin ka thinlungah a lo thleng a. A thluk ka hriatsa avangin ka nupui nen youtube-ah kan zawng dun ta a. A hnuaia hla hi ka inbih letna atan leh ka harh kawk kawh theih nana Lalpan min pek chu a ni ta a ni.


SIAM THARLEHNA/MIN SIAM THAR LEH RAWH.

Lalpa i rawngbawl a, ka vah laiin,
Thlemna tinreng ten min lo bawm thin;
Juda iangin ka phatsan thin che,
I tel lo chuan hring nun hian awmzia a nei mawlh si lo.

He lei hring nun buaina khawvelah hian,
Mahni hmasialin ka lo khat thin,
Chapona leh uangthuangin ka khat;
Siam tharlehna kross-ah min din thar leh rawh ka nun hi.

*Min siam tharleh rawh, min din thar leh rawh,
Ngui leh chau takin ka rum e.
Nun thara i rawng ka lo bawlleh theih nan, Siamthartu Lalpa min siam tharleh rawh.

Tisa dana nunga thlarau dovin,
Ka tlan thin a he khawvelah hian;
Lungngaih rumna tahna mai a ni,
Kros lam chauh chu thlira damchhung ni ka chhiar zel theih nan.

MIN SIAM THARLEH RAWH,
MIN DIN THAR LEH RAWH,
THLARAU THARA RAWNG KA BAWL THEIH NAN,
SIAM THAR KA NGAI, KA PUM MAI HIANIN,
SIAM THARNA KROS-AH MIN SIAM THAR LEH RAWH.


A SAWHKHAWK.

Youtub atangin Lalmuankima Pachuau sak chu ka download a (Bethsy aiin ka duh zawk). Mp3-a ka convert leh hnuin chatlak lova inplay chhunzawm reng turin ka dah a. Ka han ngaithla chu, ka chhungril ber thlengin min fan tan ta a. Lalpa Pathian hmaa inbun ruah thuai thuai ka duh laiin, ka nupui muthilh hun ka nghak ru ta a. Mahse, a muthilh mai bik loh avang chuan, "I muthilh hunah ka tawngtai ang chu ka ti a, mahse i muhil mai si lova, i tawngtai dun mai ang hmiang?" Ka tih chuan a insiam rem ve nghal mawlh mawlh a.

Tawngtai hmain, 'a ruka ka nun tuihalna, a chhan leh hla ka zawn leh ngaihthlak mek chu Pathian min pek ngei a ni a, siam thar hi ka ngai a, KA PUM MAI....(ka sawi chhunzawm thei tawh lo)...

Ka nupui chu zuang tho pahin, AMEN, AMEN, AMEN, LALPAN A HMANGAIH CHE, AMEEEN, I TAN HIAN KA TAWNGTAI THIN A SIN...tiin ring taka au chhuakin min kal hual a. Lawm leh lungchhe takin zan dar 1:00 vel chuan khum bulah chuan kan inkuah ta ngawt a. Tichuan mittui hruk sen rual loh nen Lalpa hmaah a siam tharlehna dil chung leh, min kan tharleh avanga lawmthu sawiin kan thingthi dun ta a ni.


MIN KHAWIHTU

He hla atanga min khawih na zual em emtu chu...
THLARAU THARA RAWNG KA BAWL THEIH NAN,
SIAM THAR KA NGAI, KA PUM MAI HIANIN,
SIAM THARNA KROS-AH MIN SIAM THAR LEH RAWH. Tih hi a ni a. Thlarau thara rawng ka bawlleh theihna tur chuan ka nun hian siam thar a lo mamawh hle tih hriattira ka awm chuan min tilawm hle nain min khawihna em em a. 'Siam tharna kros-ah min siam thar leh rawh' tiin Lalpa kan au a. Chawplehchilhin chhungril kaptu, ka tana hnawksak em emte khan min kian san a, Lalpa hian ral atang mai ni lovin, kei leh kan chhungkua hi he mi zan hian min kan thar leh ngei niin ka hria a, ka thinlung hi Lalpa chungah a hlimin a lawm takzet a ni. Lalpa chu fakin awm rawh se.

"Tunge maw ka nih a, ka chhûngte pawh hi tunge maw an nih a, heti chen chen min hruaia min kan thin hi ni?" 2 Samu 7:18

LALPA, KAN LAWM E.

LIVING TOGETHER IN UNITY

NOTE: Dt. 17.11.2019 hi kan chhungkaw tan chuan ni chhinchhiah tlak a ni ve tlat mai. Serampore College-a he ni, sunday tuk inkhawm hi CHILDREN'S SUNDAY (as per our rota)  a nih angin Sunday School Children hoin inkhawm tan ata a tawp thlengin an kaihruai vek a. Ka fapa upa ber JAIRA (13) chu thusawitu a ni. He mi ni vek hian Kolkata-ah North East hnam hrang hrang, hnam 9 (a ni ta awm e) inkhawm, Kolkata Mizo Christian Fellowship-in a huaihawtah thusawi turin hun min lo pe a. Tichuan tuk khatah pafain Pathian thuchah kan sawi a ni ve ta reng mai a nih chu. He ni a ka thusawi hi ka blog-ah hian kan dahtha leh ang e.


Bible reading: Psalm 133: 1-3

Prayer: May the words of my mouth and the meditations of our hearts be acceptable in thy side O Lord our rock and our redeemer. Amen!

Base on the same text – Ps 133:1-3 from where we have taken out our theme for today, we are going to contemplate on the theme – LIVING TOGETHER IN UNITY / HARMONY.

If we take a look Psalm 133:1-3, the text tells us three things about ‘living together in unity’
1.    The first part - tells us what the unity is – its value or how precious is the unity.
2.    Second part is – about symbolic or metaphorical comparison between unity, oil and dew
3.    Last part tells us about – theological significance or the blessing of living together in unity.

Now, we will take a look at all three together.

The first part is found in Psalm 133:1, which says, “How good and pleasant it is, when brothers live together in unity”. If we put the same sentence in another word - Living together in unity is both good and pleasant.

However, the key words, what i would like to mention, from this particular text are the term ‘good’ and ‘pleasant’.

The word translated “good” in this verse is mentioned as ‘very good’ (NRSV) and ‘wonderful’ (NLT), which is a word that indicates “excellent, agreeable, or beneficial.” In other words this is something that is good in God’s sight. That means - God has put his stamp of approval on it.

The second word translated “pleasant” is a word that means “beautiful, sweet, or lovely.” In other words, it is not only good in God’s sight, but it is good for us/you too. Whether you’re a family, a business, a church or a sports team, or a particular community, life is much better, pleasant and enjoyable when everyone is getting along.

Therefore, for our points of interest what I would like to mention for a reminder, from this particular section are;
i)    UNITY is so good in God’s sight
ii)    It is so good and pleasant for us too
iii)    The goodness of unity is to be understood in terms of - excellent, agreeable, or beneficial. That means – UNITY is excellence in the sight of God. The UNITY is agreeable before God and, UNITY is beneficial for God and for us too.
iv)    In the same way, the pleasantness of UNITY is also to be understood in terms of - beautiful, sweet, and lovely. That means – If we live in UNITY, the spirit of such unity is so beautiful, so sweet, and so lovely before God.

Now, we shall move on to the second part…

Here, in the second part, we could have seen a figurative or metaphorical comparison between the term UNITY and the key phrases – ‘The precious OIL’ and ‘The dew of Mt. Hermon’

So let’s take a closer look at each of these two images. First of all living together in unity is like oil poured on Aaron’s head. Look at verse 2: “It is like precious oil poured on the head, running down on the beard, running down on Aaron’s beard, down upon the collar of his robes” (Psalm 133:2).

So, let us keep in mind some key words and phrases, such as – ‘precious oil’, ‘running down on the bread’, ‘on the bread of Aron’, and ‘down upon the collar of his robes…’
Now, we will start with the oil.

If we take a look, history of ancient Israel; Oil was a valued commodity in ancient Israel, not for making gasoline or fuel like today, but it was used for cooking and also for moisturizing and refreshing. And most of all, it was being used for religious purpose – in their burn offerings, in their sacrificial offerings which is a part and parcel for their worship services.

Secondly, as found the record in the scripture;
-    Oil was used for anointing the priest.
-    For anointing the king chosen by God
-    We also can even look up the reference in Exodus 30:22-33. According to this text - It was a special blend of olive oil, myrrh, cinnamon, cassia and cane. It was a specific formula with specific ingredients and measures, and it was only to be used for anointing the priest and for the sacred objects in the temple; like- Ark of the Covenant, table, utensils, alters, etc. This OIL made up of specific formula with specific ingredient is HOLY before God and was known it as – holy anointing oil.

Therefore, some theological significances of the oil what we can recollect from here are;
i)    This OIL is HOLY before God
ii)    It is to be considered as sacred before God
iii)    Since it is excellent and agreeable before God, any person or any objects being anointed become agreeable and holy before God. How good and how precious is this oil!

Now moving on to the second phrase – ‘The dew of Mt. Hermon’

As the psalmist compares, living together in unity is like oil running down on Aaron’s beard. Similar comparison we get from the following verse is - It is also like the dew of Hermon falling on Mount Zion.  Verse 3 says, “It is as if the dew of Hermon were falling on Mount Zion.” (Psalm 133:3a).

Now we shall take a closer look at this image.

If we look at a geographical map of Israel, Mount Hermon is located in the northern part of Israel, extending along the border of Lebanon and Syria. It is the highest mountain in Israel with an altitude of over 9,000 feet above sea level. It is known for its cool nights and heavy dew. In the winter, it is covered with snow, and the area surrounding Hermon stays green and looks attractive throughout the summer.

Now the second mountain - Mount Zion is located in the southern part of Israel. It is a much smaller mountain with an altitude of only 2400 feet above sea level. Unlike Mt. Hermon there is very little dew, rain or any moisture at all in Jerusalem especially during the summer seasons.

Therefore, we have two very dissimilar mountains here: Mt. Hermon to the north, which is cool and refreshing and Mt. Zion to the south, which is hot and dry. But, what an amazing thing is that - the dews of Mount Hermon were to fall on Mount Zion.

Therefore, the images put before us through this symbolic comparison are;

i)    Dew on Mt. Hermon is a symbol of mediator between Mt. Hermon and Mt. Zion. That makes a link and connection between the two mountains that unite and bond together the two in spite of their differences in terms of their geographical location, cool & dry, attractiveness, pleasantness, etc.
ii)   Dew on Mt. Hermon is a life giving dew for Mt. Zion
iii)  Dew also represents reconciliation between the two mountains. Therefore, everything representing the dew pointed to- unity, fellowship, communion, partnership, mutuality, friendliness or brotherliness, etc

In short, that is exactly what happens with Christian fellowship and with living together in unity.

Now, let us move on to the last and concluding section;

As oil represents Unity, which is good in God’s sight, which is excellent, agreeable, and further more beautiful, sweet, and lovely before God. Unity, understanding, cooperation, spiritual bond between and within the community of God’s people, is so good, so sweet, and lovely before God.

Unity or brotherliness is something that makes us sacred, that make us holy, that make us able to offer a living and acceptable sacrifices before God.

By seeing the spirit of unity within the community of his people, God becomes happy, this is also the way how we can please God.

Unity is like a life giving dew of Mt. Hermon, which falls on the Mt. Zion. That represents sacred anointing oil, which has a sweet-smelling fragrance before God, the sweetness of Spirit-anointed fellowship within the community of God people, our secret strength; it is our foundation and source from where we receive our refreshing spirit that can uplift individual Christian life to become the sign symbol and instrument of the kingdom of God.